The MacArthur Study Bible

John MacArthur

Author and General Editor

The MacArthur Study Bible

Copyright © 1997 by Word Publishing, a division of Thomas Nelson, Inc. All rights reserved.

The Holy Bible, New King James Version

Copyright © 1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.

The text of the New King James Version (NKJV) may be quoted or reprinted without prior written permission with the following qualifications:

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Scripture taken from the New King James Version. Copyright © 1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.

However, when quotations from the NKJV text are used in church bulletins, orders of service, Sunday school lessons, church newsletters and similar works in the course of religious instruction or services at a place of worship or other religious assembly, the following notice may be used at the end of each quotation: “NKJV.”

For quotation requests not covered by the above guidelines, write to Thomas Nelson, Inc., Attn: Bible Rights and Permissions, P. O. Box 141000, Nashville, Tennessee 37214–1000.

Interior charts and maps used by permission. Copyright © Thomas Nelson, Inc., Nashville, Tennessee.

Chronological charts here, here, here, and here are used by permission of John C. Whitcomb, Jr. and James L. Boyer.

“Jerusalem in Nehemiah’s Day” is taken from The Illustrated Bible Dictionary and is used by permission. Copyright © 1980 by The Universities and Colleges Christian Fellowship.

“Second Kings, Jeremiah, and Lamentations Compared” is taken from A Biblical Approach to Personal Suffering by Walter C. Kaiser, Jr. and is used by permission of the author.

Published by Thomas Nelson, Inc.

All rights reserved.

How to Use This Bible

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Table of Contents

How to Use this Bible

Index of Charts and Maps

Introduction to the Bible

Personal Notes

How We Got the Bible

How to Study the Bible

Preface to the New King James Version

Table of Abbreviations

Books of the Bible Abbreviations

The Progress of Revelation

THE OLD TESTAMENT

Introduction to the Pentateuch

Chronology of Old Testament Patriarchs and Judges

A Harmony of the Books of Samuel, Kings, and Chronicles

Introduction to the Prophets

Chronology of Old Testament Kings and Prophets

THE NEW TESTAMENT

The Intertestamental Period

Introduction to the Intertestamental Period

Chronology of the Intertestamental Period

Introduction to the Gospels

Chronology of the New Testament

A Harmony of the Gospels

A Brief Overview of Christ’s Life

A Brief Overview of Christ’s Ministry

The Passovers of Christ’s Ministry

Christ’s Passion Week

Appendices

The Character of Genuine Saving Faith

Read Through the Bible In a Year

Overview of Theology

Index to Key Bible Doctrines

Monies, Weights, and Measures

Concordance

Maps

Map 1 - The World of the Patriarchs

Map 2 - The Exodus from Egypt

Map 3 - The Conquest of Canaan

Map 4 - The Twelve Tribes

Map 5 - David and Solomon’s Jerusalem

Map 6 - Jerusalem in New Testament Times

Map 7 - The Holy Land in the Time of Jesus

Map 8 - Paul’s First Missionary Journey and His Journey to Rome

Map 9 - Paul’s Second and Third Missionary Journeys

OLD TESTAMENT

Genesis

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50

Exodus

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40

Leviticus

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27

Numbers

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36

Deuteronomy

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34

Joshua

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24

Judges

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21

Ruth

1 | 2 | 3 | 4

1 Samuel

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31

2 Samuel

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24

1 Kings

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22

2 Kings

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25

1 Chronicles

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29

2 Chronicles

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36

Ezra

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10

Nehemiah

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13

Esther

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10

Job

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42

Psalms

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 60 | 61 | 62 | 63 | 64 | 65 | 66 | 67 | 68 | 69 | 70 | 71 | 72 | 73 | 74 | 75 | 76 | 77 | 78 | 79 | 80 | 81 | 82 | 83 | 84 | 85 | 86 | 87 | 88 | 89 | 90 | 91 | 92 | 93 | 94 | 95 | 96 | 97 | 98 | 99 | 100 | 101 | 102 | 103 | 104 | 105 | 106 | 107 | 108 | 109 | 110 | 111 | 112 | 113 | 114 | 115 | 116 | 117 | 118 | 119 | 120 | 121 | 122 | 123 | 124 | 125 | 126 | 127 | 128 | 129 | 130 | 131 | 132 | 133 | 134 | 135 | 136 | 137 | 138 | 139 | 140 | 141 | 142 | 143 | 144 | 145 | 146 | 147 | 148 | 149 | 150

Proverbs

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31

Ecclesiastes

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12

Song of Solomon

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8

Isaiah

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 60 | 61 | 62 | 63 | 64 | 65 | 66

Jeremiah

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52

Lamentations

1 | 2 | 3 | 4 | 5

Ezekiel

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48

Daniel

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12

Hosea

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14

Joel

1 | 2 | 3

Amos

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9

Obadiah

1

Jonah

1 | 2 | 3 | 4

Micah

1 | 2 | 3 | 4 | 5 | 6 | 7

Nahum

1 | 2 | 3

Habakkuk

1 | 2 | 3

Zephaniah

1 | 2 | 3

Haggai

1 | 2

Zechariah

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14

Malachi

1 | 2 | 3 | 4

NEW TESTAMENT

Matthew

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28

Mark

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16

Luke

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24

John

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21

Acts

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28

Romans

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16

1 Corinthians

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16

2 Corinthians

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13

Galatians

1 | 2 | 3 | 4 | 5 | 6

Ephesians

1 | 2 | 3 | 4 | 5 | 6

Philippians

1 | 2 | 3 | 4

Colossians

1 | 2 | 3 | 4

1 Thessalonians

1 | 2 | 3 | 4 | 5

2 Thessalonians

1 | 2 | 3

1 Timothy

1 | 2 | 3 | 4 | 5 | 6

2 Timothy

1 | 2 | 3 | 4

Titus

1 | 2 | 3

Philemon

1

Hebrews

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13

James

1 | 2 | 3 | 4 | 5

1 Peter

1 | 2 | 3 | 4 | 5

2 Peter

1 | 2 | 3

1 John

1 | 2 | 3 | 4 | 5

2 John

1

3 John

1

Jude

1

Revelation

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22

Index of Charts and Maps

Genesis

The Flood Chronology

Major Mountains of the Bible

The Nations of Genesis 10

Abraham’s Journeys

False Gods in the Old Testament

Jacob Returns to Canaan

Joseph’s Journey to Egypt

Adam to Israel’s Twelve Tribes

Joseph—A Type of Christ

Exodus

Moses’ Flight and Return to Egypt

The Ten Plagues on Egypt

Chronology of the Exodus

The Exodus Route

The Ten Commandments

The Plan of the Tabernacle

Leviticus

Christ in the Levitical Offerings

Old Testament Sacrifices Compared to Christ’s Sacrifice

Christ Fulfills Israel’s Feasts

Jewish Feasts

Numbers

The Placement of Israel’s Tribes

From the Wilderness to the Jordan

Deuteronomy

The Death Penalty

Israel’s Calendar

Joshua

Joshua’s Preparation for Ministry

The Peoples Around the Promised Land

The Central and Southern Campaigns

The Northern Campaign

Division of Land Among the Twelve Tribes

The Cities of Refuge

Judges

The Judges of Israel

The Geography of the Judges

Ruth

Moab to Bethlehem

Ruth: The Proverbs 31 Wife

1 Samuel

Locations of Samuel’s Ministry

Locations of the Ark’s Journey

Locations of the Philistine Threats

Locations of Saul’s Military Campaigns

Before David Became King

2 Samuel

The City of David

The Kingdom of David

1 Kings

The Kings of Israel and Judah

Solomon’s Jerusalem

Solomon’s Temple

The Land of the Divided Kingdom

The Kings of the Divided Kingdom

Resuscitations from the Dead

The Ministries of Elijah and Elisha

2 Kings

The Assyrian Empire

Jerusalem in Hezekiah’s Time

The Babylonian Empire

Nebuchadnezzar’s Campaigns Against Judah

1 Chronicles

A Short Harmony of Samuel, Kings, and Chronicles

The Chronicles’ Sources

The Davidic Covenant in Chronicles

Temple Duties

2 Chronicles

The Spread of Solomon’s Fame

Ezra

Post-Exilic Returns to Jerusalem

Routes of the Jews’ Returns

The Persian Empire

Nehemiah

Time Line of Nehemiah

Jerusalem in Nehemiah’s Day

Seven Attempts to Stop Nehemiah’s Work

Esther

The Historical Chronology of Esther

Job

Biographical Sketch of Job

The Script

Job’s Living Death

Psalms

Types of Psalms

Historical Background to Psalms by David

Messianic Prophecies in the Psalms

Images of God in the Psalms

Anointing of the Holy Spirit in the Old Testament

Christ in the Psalms (Luke 24:44)

Proverbs

Symbols for the Bible

Ecclesiastes

The Vanities of Ecclesiastes (1:2; 12:8)

Solomon Reflects on Genesis

Song of Solomon

Local Color in the Song of Solomon

Geography of Solomon’s Song

Isaiah

Isaiah Fulfilled at Christ’s First Advent

God’s Judgment on the Nations

Isaiah’s Description of Israel’s Future Kingdom

Jeremiah

Illustrations of God’s Judgment

Major Trials of Jeremiah

Object Lessons

Lamentations

Second Kings, Jeremiah, and Lamentations Compared

Other Laments

Beyond Lamentations—Hope of Restoration

Ezekiel

Dates in Ezekiel

Ezekiel’s Sign Experiences

Scope of Ezekiel’s Prophecies

Ezekiel’s Temple

Millennial Sacrifices

The Holy District

Millennial Feasts

The Restoration of the Land

Daniel

An Overview of Daniel’s Kingdoms

Alexander’s Greek Empire

Hosea

God’s Lovingkindness to Israel

Joel

Day of the Lord

Amos

Five Visions of Amos

The Ultimate Restoration of Israel

Obadiah

God’s Judgment on Edom

Jonah

Ten Miracles in Jonah

Micah

God’s Forgiveness of Sin

Nahum

God’s Judgment Against Assyria/Nineveh

Habakkuk

Other Psalms

Zephaniah

“Day of the Lord” Fulfillments

God’s “I Wills” of Restoration

Haggai

Zerubbabel

The Temples of the Bible

Zechariah

Other Names for Jerusalem

Malachi

Old Testament Names for God

Roman Control of Palestine

Introduction to the Intertestamental Period

Expansion Under the Maccabees

Matthew

Family Tree of Herod

The Parables of Jesus

Christ’s Trials, Crucifixion, and Resurrection

Mark

The Miracles of Jesus

The Plan of Herod’s Temple

Luke

New Testament Women

John

The Eight Signs

The “I AM” Statements

Acts

Ministries of the Holy Spirit

Major Sermons in Acts

Romans

First Century Rome

1 Corinthians

Appearances of the Risen Christ

2 Corinthians

The Agora of Corinth

Ephesians

The City of Ephesus

Colossians

The Glories of Christ

Titles of Christ

1 Thessalonians

Communities with Christian Churches—ca. A.D. 100

1 Timothy

Names of Satan

2 Timothy

A Comparison of Paul’s Two Roman Imprisonments

Jude

Profile of an Apostate

Revelation

The Seven Churches

Introduction to the Bible

The Bible is a collection of 66 documents inspired by God. These documents are gathered into two testaments, the Old (39) and the New (27). Prophets, priests, kings, and leaders from the nation of Israel wrote the OT books in Hebrew (with two passages in Aramaic). The apostles and their associates wrote the NT books in Greek.

The OT record starts with the creation of the universe and closes about 400 years before the first coming of Jesus Christ.

The flow of history through the OT moves along the following lines:

• Creation of the universe

• Fall of man

• Judgment flood over the earth

• Abraham, Isaac, Jacob (Israel)—fathers of the chosen nation

• The history of Israel

• Exile in Egypt—430 years

• Exodus and wilderness wanderings—40 years

• Conquest of Canaan—7 years

• Era of Judges—350 years

• United Kingdom—Saul, David, Solomon—110 years

• Divided Kingdom—Judah/Israel—350 years

• Exile in Babylon—70 years

• Return and rebuilding the land—140 years

The details of this history are explained in the 39 books divided into 5 categories:

• The Law—5 (Genesis—Deuteronomy)

• History—12 (Joshua—Esther)

• Wisdom—5 (Job—Song of Solomon)

• Major Prophets—5 (Isaiah—Daniel)

• Minor Prophets—12 (Hosea—Malachi)

After the completion of the OT, there were 400 years of silence, during which God did not speak or inspire any Scripture. That silence was broken by the arrival of John the Baptist announcing that the promised Lord Savior had come. The NT records the rest of the story from the birth of Christ to the culmination of all history and the final eternal state; so the two testaments go from creation to consummation, eternity past to eternity future.

While the 39 OT books major on the history of Israel and the promise of the coming Savior, the 27 NT books major on the person of Christ and the establishment of the church. The 4 gospels give the record of His birth, life, death, resurrection, and ascension. Each of the 4 writers views the greatest and most important event of history, the coming of the God-man, Jesus Christ, from a different perspective. Matthew looks at Him through the perspective of His kingdom; Mark through the perspective of His servanthood; Luke through the perspective of His humanness; and John through the perspective of His deity.

The book of Acts tells the story of the impact of the life, death, and resurrection of Jesus Christ, the Lord Savior—from His ascension, the consequent coming of the Holy Spirit, and the birth of the church, through the early years of gospel preaching by the apostles and their associates. Acts records the establishment of the church in Judea, Samaria, and into the Roman Empire.

The 21 epistles were written to churches and individuals to explain the significance of the person and work of Jesus Christ, with its implications for life and witness until He returns.

The NT closes with Revelation, which starts by picturing the current church age, and culminates with Christ’s return to establish His earthly kingdom, bringing judgment on the ungodly and glory and blessing for believers. Following the millennial reign of the Lord Savior will be the last judgment, leading to the eternal state. All believers of all history enter the ultimate eternal glory prepared for them, and all the ungodly are consigned to hell to be punished forever.

To understand the Bible, it is essential to grasp the sweep of that history from creation to consummation. It is also crucial to keep in focus the unifying theme of Scripture. The one constant theme unfolding throughout the whole Bible is this: God for His own glory has chosen to create and gather to Himself a group of people to be the subjects of His eternal kingdom, to praise, honor, and serve Him forever and through whom He will display His wisdom, power, mercy, grace, and glory. To gather His chosen ones, God must redeem them from sin. The Bible reveals God’s plan for this redemption from its inception in eternity past to its completion in eternity future. Covenants, promises, and epochs are all secondary to the one continuous plan of redemption.

There is one God. The Bible has one Creator. It is one book. It has one plan of grace, recorded from initiation, through execution, to consummation. From predestination to glorification, the Bible is the story of God redeeming His chosen people for the praise of His glory.

As God’s redemptive purposes and plan unfold in Scripture, 5 recurring motifs are constantly emphasized:

• the character of God

• the judgment for sin and disobedience

• the blessing for faith and obedience

• the Lord Savior and sacrifice for sin

• the coming kingdom and glory

Everything revealed on the pages of both the OT and NT is associated with those 5 categories. Scripture is always teaching or illustrating: 1) the character and attributes of God; 2) the tragedy of sin and disobedience to God’s holy standard; 3) the blessedness of faith and obedience to God’s standard; 4) the need for a Savior by whose righteousness and substitution sinners can be forgiven, declared just, and transformed to obey God’s standard; and 5) the coming glorious end of redemptive history in the Lord Savior’s earthly kingdom and the subsequent eternal reign and glory of God and Christ. It is essential as one studies Scripture to grasp these recurring categories like great hooks on which to hang the passages. While reading through the Bible, one should be able to relate each portion of Scripture to these dominant topics, recognizing that what is introduced in the OT is also made more clear in the NT.

Looking at these 5 categories separately gives an overview of the Bible.

1. The Revelation of the Character of God

Above all else, Scripture is God’s self-revelation. He reveals Himself as the sovereign God of the universe who has chosen to make man and to make Himself known to man. In that self-revelation is established His standard of absolute holiness. From Adam and Eve through Cain and Abel and to everyone before and after the law of Moses, the standard of righteousness was established and is sustained to the last page of the NT. Violation of it produces judgment, temporal and eternal.

In the OT, it is recorded that God revealed Himself by the following means:

• creation—primarily through man—who was made in His image

• angels

• signs, wonders, and miracles

• visions

• spoken words by prophets and others

• written Scripture (OT)

In the NT, it is recorded that God revealed Himself again by the same means, but more clearly and fully:

• creation—the God-man, Jesus Christ, who was the very image of God

• angels

• signs, wonders, and miracles

• visions

• spoken words by apostles and prophets

• written Scripture (NT)

2. The Revelation of Divine Judgment for Sin and Disobedience

Scripture repeatedly deals with the matter of man’s sin, which leads to divine judgment. Account after account in Scripture demonstrates the deadly effects in time and eternity of violating God’s standard. There are 1,189 chapters in the Bible. Only 4 of them don’t involve a fallen world: the first 2 and the last 2—before the Fall and after the creation of the new heaven and new earth. The rest is the chronicle of the tragedy of sin.

In the OT, God showed the disaster of sin—starting with Adam and Eve, to Cain and Abel, the patriarchs, Moses and Israel, the kings, priests, some prophets, and Gentile nations. Throughout the OT is the relentless record of continual devastation produced by sin and disobedience to God’s law.

In the NT, the tragedy of sin becomes more clear. The preaching and teaching of Jesus and the apostles begin and end with a call to repentance. King Herod, the Jewish leaders, and the nation of Israel—along with Pilate, Rome, and the rest of the world—all reject the Lord Savior, spurn the truth of God, and thus condemn themselves. The chronicle of sin continues unabated to the end of the age and the return of Christ in judgment. In the NT, disobedience is even more flagrant than OT disobedience because it involves the rejection of the Lord Savior Jesus Christ in the brighter light of NT truth.

3. The Revelation of Divine Blessing for Faith and Obedience

Scripture repeatedly promises wonderful rewards in time and eternity that come to people who trust God and seek to obey Him. In the OT, God showed the blessedness of repentance from sin, faith in Himself, and obedience to His Word—from Abel, through the patriarchs, to the remnant in Israel—and even Gentiles who believed (such as the people of Nineveh).

God’s standard for man, His will, and His moral law were always made known. To those who faced their inability to keep God’s standard, recognized their sin, confessed their impotence to please God by their own effort and works, and asked Him for forgiveness and grace—there came merciful redemption and blessing for time and eternity.

In the NT, God again showed the full blessedness of redemption from sin for repentant people. There were those who responded to the preaching of repentance by John the Baptist. Others repented at the preaching of Jesus. Still others from Israel obeyed the gospel through the apostles’ preaching. And finally, there were Gentiles all over the Roman Empire who believed the gospel. To all those and to all who will believe through all of history, there is blessing promised in this world and the world to come.

4. The Revelation of the Lord Savior and Sacrifice for Sin

This is the heart of both the OT, which Jesus said spoke of Him in type and prophecy, and the NT, which gives the biblical record of His coming. The promise of blessing is dependent on grace and mercy given to the sinner. Grace means that sin is not held against the sinner. Such forgiveness is dependent on a payment of sin’s penalty to satisfy holy justice. That requires a substitute—one to die in the sinner’s place. God’s chosen substitute—the only one who qualified—was Jesus. Salvation is always by the same gracious means, whether during OT or NT times. When any sinner comes to God, repentant and convinced he has no power to save himself from the deserved judgment of divine wrath, and pleads for mercy, God’s promise of forgiveness is granted. God then declares him righteous because the sacrifice and obedience of Christ is put to his account. In the OT, God justified sinners that same way, in anticipation of Christ’s atoning work. There is, therefore, a continuity of grace and salvation through all of redemptive history. Various covenants, promises, and epochs do not alter that fundamental continuity, nor does the discontinuity between the OT witness nation, Israel, and the NT witness people, the church. A fundamental continuity is centered in the cross, which was no interruption in the plan of God, but is the very thing to which all else points.

Throughout the OT, the Savior and sacrifice are promised. In Genesis, He is the seed of the woman who will destroy Satan. In Zechariah, He is the pierced one to whom Israel turns and by whom God opens the fountain of forgiveness to all who mourn over their sin. He is the very One symbolized in the sacrificial system of the Mosaic law. He is the suffering substitute spoken of by the prophets. Throughout the OT, He is the Messiah who would die for the transgressions of His people; from beginning to end in the OT, the theme of the Lord Savior as a sacrifice for sin is presented. It is solely because of His perfect sacrifice for sin that God graciously forgives repentant believers.

In the NT, the Lord Savior came and actually provided the promised sacrifice for sin on the cross. Having fulfilled all righteousness by His perfect life, He fulfilled justice by His death. Thus God Himself atoned for sin, at a cost too great for the human mind to fathom. Now He graciously supplies on their behalf all the merit necessary for His people to be the objects of His favor. That is what Scripture means when it speaks of salvation by grace.

5. The Revelation of the Kingdom and Glory of the Lord Savior

This crucial component of Scripture brings the whole story to its God-ordained consummation. Redemptive history is controlled by God, so as to culminate in His eternal glory. Redemptive history will end with the same precision and exactness with which it began. The truths of eschatology are neither vague nor unclear—nor are they unimportant. As in any book, how the story ends is the most crucial and compelling part—so with the Bible. Scripture notes several very specific features of the end planned by God.

In the OT, there is repeated mention of an earthly kingdom ruled by the Messiah, Lord Savior, who will come to reign. Associated with that kingdom will be the salvation of Israel, the salvation of Gentiles, the renewal of the earth from the effects of the curse, and the bodily resurrection of God’s people who have died. Finally, the OT predicts that there will be the “uncreation” or dissolution of the universe, and the creation of a new heaven and new earth—which will be the eternal state of the godly—and a final hell for the ungodly.

In the NT, these features are clarified and expanded. The King was rejected and executed, but He promised to come back in glory, bringing judgment, resurrection, and His kingdom for all who believe. Innumerable Gentiles from every nation will be included among the redeemed. Israel will be saved and grafted back into the root of blessing from which she has been temporarily excised.

Israel’s promised kingdom will be enjoyed, with the Lord Savior reigning on the throne, in the renewed earth, exercising power over the whole world, having taken back His rightful authority, and receiving due honor and worship. Following that kingdom will come the dissolution of the renewed, but still sin-stained creation, and the subsequent creation of a new heaven and new earth—which will be the eternal state, separate forever from the ungodly in hell.

Those are the 5 topics that fill up the Bible. To understand them at the start is to know the answer to the question that continually arises—Why does the Bible tell us this? Everything fits into this glorious pattern. As you read, hang the truth on these 5 hooks and the Bible will unfold, not as 66 separate documents, or even two separate testaments—but one book, by one divine Author, who wrote it all with one overarching theme.

My prayer is that the magnificent and overwhelming theme of the redemption of sinners for the glory of God will carry every reader with captivating interest from beginning to end of the story. Christian—this is your story. It is from God for you—about you. It tells what He planned for you, why He made you, what you were, what you have become in Christ, and what He has prepared for you in eternal glory.

John MacArthur

Personal Notes

Why write a study Bible? The answer to that question comes in a conversation between Philip and an Ethiopian recorded in Acts 8:30, 31:

So Philip ran to him, and heard him reading the prophet Isaiah, and said, “Do you understand what you are reading?” And he said, “How can I, unless someone guides me?” And he asked Philip to come up and sit with him.

As Philip did with the eunuch, I want to sit with you and explain the Scripture. This Study Bible allows me that intimate opportunity.

Although I personally bear full responsibility for all the notes in The MacArthur Study Bible because they all have come from me and through me, a work of this magnitude with the responsibility to be so accurate could only have been done with a team of supportive co-workers who committed themselves to assist me by arduous labor with loving devotion and commitment to excellence. Many friends have participated in the team—all of whom deserve to be commended and thanked.

My highest gratitude belongs to my friend and ministry partner, Dr. Richard Mayhue, Senior Vice President and Dean of The Master’s Seminary. He has worked next to me through the whole project, laboring beyond anyone while serving as project manager, OT and NT researcher, editor, and counselor. His exceptional gift for management, along with his vast knowledge of Scripture and doctrine, coupled with our one-mindedness theologically, plus his writing skill, have made for a most effective partnership.

Gratitude in abundance must be given to the faculty of The Master’s Seminary for their assistance in original research and carefully prepared first draft material for the study notes on the Old Testament. Using the foundation of that original research and material, I worked and re-worked the study notes into their final form.

Thank you to Dr. Irv Busenitz, Dr. Trevor Craigen, Prof. Dave Deuel, Prof. Keith Essex, Dr. Richard Mayhue, Dr. Larry Pettegrew, Dr. Jim Rosscup, Prof. Jim Stitzinger, Dr. Bob Thomas, and Dr. George Zemek.

Because over the last 28 years I have studied and expositionally preached through nearly all the New Testament, my own original research was available to be summarized into the NT study notes. A team composed of The Master’s Seminary faculty and editors at Grace to You, who work regularly editing my books, accepted the task of spending long hours culling the salient features from my research into study note form. Likewise, from that first draft, I worked to bring the material to its final form.

Thank you to Dr. Bill Barrick, Dave Douglass, Dave Enos, Dr. David Farnell, Phil Johnson, Garry Knussman, Dr. Richard Mayhue, Tom Pennington, Dr. Larry Pettegrew, and Mike Taylor.

It was also essential to have readers who carefully scrutinized all the material for accuracy and checked all Scripture references. My gratitude goes to them for their faithful effort at a tedious task. My thanks to Dennis Swanson and Bob White at The Master’s Seminary; to Dave Enos and Allacin Morimizu at Grace to You; and to June Gunden and her team of readers at Peachtree Editorial and Proofreading Service.

The nearly 2,400 pages of single-spaced notes had to be entered into computers and repeatedly edited and corrected after each of the six occasions when everything was reworked. A team of loyal and diligent secretaries from The Master’s Seminary, Grace Community Church, and Grace to You worked on that formidable task inside a confining schedule to meet endless deadlines in the process. Since I write in longhand, most of the material was a combination of print and longhand that called for difficult deciphering of my marginally legible writing. Along with their other duties, they graciously took on this task, as did all the rest of the team.

My thanks to Dr. Mayhue’s secretary, Cindy Gehman (OT Coordinator) and my personal secretary, Pat Rotisky (NT Coordinator) who labored with Amy Brandenstein, Rhonda Connor, Louise Essex, Marilyn Foster, Marcia Griffiths, Carol Smith, Diane Haschak, Pam Leopold, Willa Loveless, Dareth Luna, Wilma Miller, Joyce Modert, Susan Rogers, Patti Schott, and Teri White.

All the above mentioned friends made this effort a joyous marathon for me to run. I pray God’s blessing on them all in response to their devotion to the Word of God.

Finally, I offer great appreciation to David Moberg, my publisher at Word Publishing, who exhibited vision, confidence, patience, and expertise through the relentless complexities of the project. He proved to be both a friend and guide.

Never have I been so challenged and blessed at the same time as during the two intense years of this work. Studying alone in my private place, perusing every word of Scripture, plus being challenged to understand each phrase and verse has yielded richness to my life and ministry like nothing I have undertaken before.

I have always been committed to the Scripture as inspired, inerrant, infallible, sufficient, and eternal. I have always preached the Bible expositionally, verse by verse, book by book. After this enterprise, I feel even more strongly about the necessity of preaching every pure word of Scripture (Ps. 12:6). I have been profoundly enriched in my own life, as never before, because of the sheer force of so much divine truth pouring through me daily. For many months I spent eight or more hours every day working in the Word, not so much because I had to, but because I could not leave the text—its riches held me captive.

Most especially, my thanks to you, the reader, for loving Scripture enough to be a serious student. This work is an additional way of fulfilling my calling as a pastor-teacher mandated “for the equipping of the saints for the work of ministry, for the edifying of the body of Christ” (Eph. 4:12).

With gratitude most of all to our glorious God who gave us His precious Word, do I pray that He will be honored by this effort to explain what His Word means by what it says.

John MacArthur

How We Got The Bible

Ever since Eve encountered Satan’s barrage of doubt and denial (Gen. 3:1-7), mankind has continued to question God’s Word. Unfortunately, Eve had little or no help in sorting through her intellectual obstacles to full faith in God’s self-disclosure (Gen. 2:16, 17).

Now the Scripture certainly has more than enough content to be interrogated, considering that it’s comprised of 66 books, 1,189 chapters, 31,173 verses, and 774,746 words. When you open your English translation to read or study, you might have asked in the past or are currently asking, “How can I be sure this is the pure and true Word of God?”

A question of this kind is not altogether bad, especially when one seeks to learn with a teachable mind (Acts 17:11). The Scripture invites the kinds of queries that a sincere student asks. A whole host of questions can flood the mind, such as:

• Where did the Bible come from?

• Whose thinking does it reflect?

• Did any books of the Bible get lost in time past?

• What does the Scripture claim for itself?

• Does it live up to its claims?

• Who wrote the Bible—God or man?

• Has Scripture been protected from human tampering over the centuries?

• How close to the original manuscripts are today’s translations?

• How did the Bible get to our time and in our language?

• Is there more Scripture to come, beyond the current 66 books?

• Who determined, and on what basis, that the Bible would be composed of the traditional list of 66 books?

• If the Scriptures were written over a period of 1,500 years (ca. 1405 B.C. to A.D. 95), passed down since then for almost 2,000 years, and translated into several thousand languages, what prevented the Bible from being changed by the carelessness or ill motives of men?

• Does today’s Bible really deserve the title “The Word of God”?

Undoubtedly, these questions have bombarded the minds of many. A study of the Scriptures alone settles all questions to the extent that there is no need to be bothered by them again. Scripture gives this assurance.

Scripture’s Self-Claims

Take the Bible and let it speak for itself. Does it claim to be God’s Word? Yes! Over 2,000 times in the Old Testament alone, the Bible asserts that God spoke what is written within its pages. From the beginning (Gen. 1:3) to the end (Mal. 4:3) and continually throughout, this is what Scripture claims.

The phrase “the Word of God” occurs over 40 times in the New Testament. It is equated with the Old Testament (Mark 7:13). It is what Jesus preached (Luke 5:1). It was the message the apostles taught (Acts 4:31; 6:2). It was the Word the Samaritans received (Acts 8:14) as given by the apostles (Acts 8:25). It was the message the Gentiles received as preached by Peter (Acts 11:1). It was the word Paul preached on his first missionary journey (Acts 13:5, 7, 44, 48, 49; 15:35, 36). It was the message preached on Paul’s second missionary journey (Acts 16:32; 17:13; 18:11). It was the message Paul preached on his third missionary journey (Acts 19:10). It was the focus of Luke in the book of Acts in that it spread rapidly and widely (Acts 6:7; 12:24; 19:20). Paul was careful to tell the Corinthians that he spoke the Word as it was given from God, that it had not been adulterated, and that it was a manifestation of truth (2 Cor. 2:17; 4:2). Paul acknowledged that it was the source of his preaching (Col. 1:25; 1 Thess. 2:13).

Psalms 19 and 119, plus Proverbs 30:5-6, make powerful statements about God’s Word which set it apart from any other religious instruction ever known in the history of mankind. These passages make the case for the Bible being called “sacred” (2 Tim. 3:15) and “holy” (Rom. 1:2).

The Bible claims ultimate spiritual authority in doctrine, reproof, correction, and instruction in righteousness because it represents the inspired Word of Almighty God (2 Tim. 3:16, 17). Scripture asserts its spiritual sufficiency, so much so that it claims exclusivity for its teaching (cf. Is. 55:11; 2 Pet. 1:3, 4).

God’s Word declares that it is inerrant (Pss. 12:6; 119:140; Prov. 30:5a; John 10:35) and infallible (2 Tim. 3:16, 17). In other words, it is true and therefore trustworthy. All of these qualities are dependent on the fact that Scripture is God-given (2 Tim. 3:16; 2 Pet. 1:20, 21), which guarantees its quality at the Source and at its original writing.

In Scripture, the person of God and the Word of God are everywhere interrelated, so much so that whatever is true about the character of God is true about the nature of God’s Word. God is true, impeccable, and reliable; therefore, so is His Word. What a person thinks about God’s Word, in reality, reflects what a person thinks about God.

Thus, the Scripture can make these demands on its readers.

So He humbled you, allowed you to hunger, and fed you with manna which you did not know nor did your fathers know, that He might make you know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the LORD.

Deut. 8:3

I have not departed from the commandment of His lips; I have treasured the words of His mouth more than my necessary food.

Job 23:12

The Publishing Process

The Bible does not expect its reader to speculate on how these divine qualities were transferred from God to His Word, but rather anticipates the questions with convincing answers. Every generation of skeptics has assailed the self-claims of the Bible, but its own explanations and answers have been more than equal to the challenge. The Bible has gone through God’s publishing process in being given to and distributed among the human race. Its several features are discussed below.

Revelation

God took the initiative to disclose or reveal Himself to mankind (Heb. 1:1). The vehicles varied; sometimes it was through the created order, at other times through visions/dreams or speaking Prophets. However, the most complete and understandable self-disclosures were through the propositions of Scripture (1 Cor. 2:6-16). The revealed and written Word of God is unique in that it is the only revelation of God that is complete and that so clearly declares man’s sinfulness and God’s provision of the Savior.

Inspiration

The revelation of God was captured in the writings of Scripture by means of “inspiration.” This has more to do with the process by which God revealed Himself than the fact of His self-revelation. “All Scripture is given by inspiration of God…” (2 Tim. 3:16) makes the claim. Peter explains the process, “… knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Pet. 1:20, 21). By this means, the Word of God was protected from human error in its original record by the ministry of the Holy Spirit (cf. Deut. 18:18; Matt. 1:22). A section of Zech. 7:12 describes it most clearly, “… the law and the words which the LORD of hosts had sent by His Spirit through the former prophets.” This ministry of the Spirit extended to both the part (the words) and to the whole in the original writings.

Canonicity

We must understand that the Bible is actually one book with one Divine Author, though it was written over a period of 1,500 years through the pens of almost 40 human writers. The Bible began with the creation account of Genesis 1, 2, written by Moses about 1405 B.C., and extends to the eternity future account of Revelation 21, 22, written by the Apostle John about A.D. 95. During this time, God progressively revealed Himself and His purposes in the inspired Scriptures. But this raises a significant question: “How do we know what supposed sacred writings were to be included in the canon of Scripture and which ones were to be excluded?”

Over the centuries, 3 widely recognized principles were used to validate those writings which came as a result of divine revelation and inspiration. First, the writing had to have a recognized prophet or apostle as its author (or one associated with them, as in the case of Mark, Luke, Hebrews, James, and Jude). Second, the writing could not disagree with or contradict previous Scripture. Third, the writing had to have general consensus by the church as an inspired book. Thus, when various councils met in church history to consider the canon, they did not vote for the canonicity of a book but rather recognized, after the fact, what God had already written.

With regard to the Old Testament, by the time of Christ all of the Old Testament had been written and accepted in the Jewish community. The last book, Malachi, had been completed about 430 B.C. Not only does the Old Testament canon of Christ’s day conform to the Old Testament which has since been used throughout the centuries, but it does not contain the uninspired and spurious Apocrypha, that group of 14 rogue writings which were written after Malachi and attached to the Old Testament about 200–150 B.C. in the Greek translation of the Hebrew Old Testament called the Septuagint (LXX), appearing to this very day in some versions of the Bible. However, not one passage from the Apocrypha is cited by any New Testament writer, nor did Jesus affirm any of it as He recognized the Old Testament canon of His era (cf. Luke 24:27, 44).

By Christ’s time, the Old Testament canon had been divided up into two lists of 22 or 24 books respectively, each of which contained all the same material as the 39 books of our modern versions. In the 22 book canon, Jeremiah and Lamentations were considered as one, as were Judges and Ruth. Here is how the 24 book format was divided.

The Hebrew Old Testament

Law

1. Genesis

2. Exodus

3. Leviticus

4. Numbers

5. Deuteronomy

Prophets

A. Former Prophets

6. Joshua

7. Judges

8. Samuel (1 & 2)

9. Kings (1 & 2)

B. Latter Prophets

10. Isaiah

11. Jeremiah

12. Ezekiel

13. The Twelve (minor prophets)

Writings

A. Poetical Books

14. Psalms

15. Proverbs

16. Job

B. Five Rolls (Megilloth)

17. Song of Solomon

18. Ruth

19. Lamentations

20. Ecclesiastes

21. Esther

C. Historical Books

22. Daniel

23. Ezra-Nehemiah

24. Chronicles (1 & 2)

The same 3 key tests of canonicity that applied to the Old Testament also applied to the New Testament. In the case of Mark and Luke/Acts, the authors were considered to be, in effect, the penmen for Peter and Paul respectively. James and Jude were written by Christ’s half-brothers. While Hebrews is the only New Testament book whose authorship is unknown for certain, its content is so in line with both the Old Testament and New Testament, that the early church concluded it must have been written by an apostolic associate. The 27 books of the New Testament have been universally accepted since ca. A.D. 350–400 as inspired by God.

Preservation

How can one be sure that the revealed and inspired, written Word of God, which was recognized as canonical by the early church, has been handed down to this day without any loss of material? Furthermore, since one of the Devil’s prime concerns is to undermine the Bible, have the Scriptures survived this destructive onslaught? In the beginning, he denied God’s Word to Eve (Gen. 3:4). Satan later attempted to distort the Scripture in his wilderness encounter with Christ (Matt. 4:6, 7). Through King Jehoiakim, he even attempted to literally destroy the Word (Jer. 36:23). The battle for the Bible rages, but Scripture has and will continue to outlast its enemies.

God anticipated man’s and Satan’s malice towards the Scripture with divine promises to preserve His Word. The very continued existence of Scripture is guaranteed in Isaiah 40:8, “The grass withers, the flower fades, but the word of our God stands forever” (cf. 1 Pet. 1:25). This even means that no inspired Scripture has been lost in the past and still awaits rediscovery.

The actual content of Scripture will be perpetuated, both in heaven (Ps. 119:89) and on earth (Is. 59:21). Thus the purposes of God, as published in the sacred writings, will never be thwarted, even in the least detail (cf. Matt. 5:18; 24:25; Mark 13:1; Luke 16:17).

So shall My word be that goes forth from My mouth; it shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it.

Is. 55:11

Transmission

Since the Bible has frequently been translated into multiple languages and distributed throughout the world, how can we be sure that error has not crept in, even if it was unintentional? As Christianity spread, it is certainly true that people desired to have the Bible in their own language which required translations from the original Hebrew and Aramaic languages of the Old Testament and the Greek of the New Testament. Not only did the work of translators provide an opportunity for error, but publication, which was done by hand copying until the printing press arrived ca. A.D. 1450, also afforded continual possibilities of error.

Through the centuries, the practitioners of textual criticism, a precise science, have discovered, preserved, catalogued, evaluated, and published an amazing array of biblical manuscripts from both the Old and New Testaments. In fact, the number of existing biblical manuscripts dramatically outdistances the existing fragments of any other ancient literature. By comparing text with text, the textual critic can confidently determine what the original prophetic/apostolic, inspired writing contained.

Although existing copies of the main, ancient Hebrew text (Masoretic) date back only to the tenth century A.D., two other important lines of textual evidence bolster the confidence of textual critics that they have reclaimed the originals. First, the tenth century A.D. Hebrew Old Testament can be compared to the Greek translation called the Septuagint or LXX (written ca. 200–150 B.C.; the oldest existing manuscripts date to ca. A.D. 325). There is amazing consistency between the two, which speaks of the accuracy in copying the Hebrew text for centuries. Second, the discovery of the Dead Sea Scrolls in 1947–1956 (manuscripts that are dated ca. 200–100 B.C.) proved to be monumentally important. After comparing the earlier Hebrew texts with the later ones, only a few slight variants were discovered, none of which changed the meaning of any passage. Although the Old Testament had been translated and copied for centuries, the latest version was essentially the same as the earlier ones.

The New Testament findings are even more decisive because a much larger amount of material is available for study; there are over 5,000 Greek New Testament manuscripts that range from the whole testament to scraps of papyri which contain as little as part of one verse. A few existing fragments date back to within 25–50 years of the original writing. New Testament textual scholars have generally concluded that 1) 99.99 percent of the original writings have been reclaimed, and 2) of the remaining one hundredth of one percent, there are no variants substantially affecting any Christian doctrine.

With this wealth of biblical manuscripts in the original languages and with the disciplined activity of textual critics to establish with almost perfect accuracy the content of the autographs, any errors which have been introduced and/or perpetuated by the thousands of translations over the centuries can be identified and corrected by comparing the translation or copy with the reassembled original. By this providential means, God has made good His promise to preserve the Scriptures. We can rest assured that there are translations available today which indeed are worthy of the title, The Word of God.

The history of a full, English translation Bible essentially began with John Wycliffe (ca. A.D. 1330–1384), who made the first English translation of the whole Bible. Later, William Tyndale was associated with the first complete, printed New Testament in English, ca. A.D. 1526. Myles Coverdale followed in A.D. 1535, by delivering the first complete Bible printed in English. By A.D. 1611, the King James Version (KJV) had been completed. Since then, hundreds of translations have been made—some better, some worse. Today, the better English translations of the Hebrew and Greek Scriptures include: 1) New King James Version (NKJV); 2) English Standard Version (ESV); and 3) New American Standard Bible (NASB).

Summing It Up

God intended His Word to abide forever (preservation). Therefore His written, propositional, self disclosure (revelation) was protected from error in its original writing (inspiration) and collected in 66 books of the Old and New Testaments (canonicity).

Through the centuries, tens of thousands of copies and thousands of translations have been made (transmission) which did introduce some error. Because there is an abundance of existing ancient Old Testament and New Testament manuscripts, however, the exacting science of textual criticism has been able to reclaim the content of the original writings (revelation and inspiration) to the extreme degree of 99.99 percent, with the remaining one hundredth of one percent having no effect on its content (preservation).

The sacred book which we read, study, obey, and preach deserves to unreservedly be called The Bible or “The Book without peer,” since its author is God and it bears the qualities of total truth and complete trustworthiness, as also characterizes its divine source.

Is There More To Come?

How do we know that God will not amend our current Bible with a 67th inspired book? Or, in other words, “Is the canon forever closed?”

Scripture texts warn that no one should delete from or add to Scripture (Deut. 4:2; 12:32; Prov. 30:6). Realizing that additional canonical books actually came after these words of warning, we can only conclude that while no deletions whatsoever were permitted, in fact, authorized, inspired writings were permitted to be added in order to complete the canon protected by those passages.

The most compelling text on the closed canon is the Scripture to which nothing has been added for 1,900 years.

For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book.

Rev. 22:18, 19

Several significant observations, when taken together, have convinced the church over the centuries that the canon of Scripture is actually closed, never to be reopened.

1. The book of Revelation is unique to the Scripture in that it describes with unparalleled detail the end-time events which precede eternity future. As Genesis began Scripture by bridging the gap from eternity past into our time/space existence with the only detailed creation account (Gen. 1, 2), so Revelation transitions out of time/space back into eternity future (Rev. 20–22). Genesis and Revelation, by their contents, are the perfectly matched bookends of Scripture.

2. Just as there was prophetic silence after Malachi completed the Old Testament canon, so there was a parallel silence after John delivered Revelation. This leads to the conclusion that the New Testament canon was then closed also.

3. Since there have not been, nor now are, any authorized prophets or apostles in either the Old Testament or New Testament sense, there are not any potential authors of future inspired, canonical writings. God’s Word, “once for all delivered to the saints,” is never to be added to, but to be earnestly contended for (Jude 3).

4. Of the 4 exhortations not to tamper with Scripture, only the one in Revelation 22:18, 19 contains warnings of severe Divine judgement for disobedience. Further, Revelation is the only book of the New Testament to end with this kind of admonition and was written over 20 years after any other New Testament book. Therefore, these facts strongly suggest that Revelation was the last book of the canon and that the Bible is complete; to either add or delete would bring God’s severe displeasure.

5. Finally, the early church, those closest in time to the apostles, believed that Revelation concluded God’s inspired writings, the Scriptures.

So we can conclude, based on solid Biblical reasoning, that the canon is and will remain closed. There will be no future 67th book of the Bible.

Where Do We Stand?

In April, 1521, Martin Luther appeared before his ecclesiastical accusers at the Diet of Worms. They had given him the ultimatum to repudiate his unwavering faith in the sufficiency and perspicuity of the Scriptures. Luther is said to have responded, “Unless I am convicted by Scripture and plain reason—I do not accept the authority of popes and councils, for they have contradicted each other—my conscience is captive to the Word of God.… God help me! Here I stand.”

Like Martin Luther, may we rise above the doubts within and confront the threats without when God’s Word is assailed. God help us to be loyal contenders of the faith. Let us stand with God and the Scripture alone.

The Bible

This book contains: the mind of God, the state of man, the way of salvation, the doom of sinners, and the happiness of believers.

Its doctrine is holy, its precepts are binding, its histories are true, and its decisions are immutable. Read it to be wise, believe it to be saved, and practice it to be holy.

It contains light to direct you, food to support you, and comfort to cheer you. It is the traveler’s map, the pilgrim’s staff, the pilot’s compass, the soldier’s sword, and the Christian’s charter. Here heaven is open, and the gates of hell are disclosed.

Christ is the grand subject, our good its design, and the glory of God its end. It should fill the memory, rule the heart, and guide the feet.

Read it slowly, frequently, and prayerfully. It is a mine of wealth, health to the soul, and a river of pleasure. It is given to you here in this life, will be opened at the judgment, and is established forever.

It involves the highest responsibility, will reward the greatest labor, and condemn all who trifle with its contents.

For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.

1 Thess. 2:13

How to Study The Bible

Here are tips on how to get the most out of the study of this “divine handbook.” These pointers will help answer the most crucial question of all, “How can a young man cleanse his way?” The psalmist responds, “By taking heed according to Your word” (Ps. 119:9).

Why Is It Important to Study the Bible?

Why is God’s Word so important? Because it contains God’s mind and will for your life (2 Tim. 3:16, 17). It is the only source of absolute divine authority for you as a servant of Jesus Christ.

It is infallible in its totality: “The law of the LORD is perfect, converting the soul; the testimony of the LORD is sure, making wise the simple” (Ps. 19:7).

It is inerrant in its parts: “Every word of God is pure; He is a shield to those who put their trust in Him. Do not add to His words, lest He rebuke you, and you be found a liar” (Prov. 30:5, 6).

It is complete: “For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book” (Rev. 22:18, 19).

It is authoritative and final: “Forever, O LORD, Your word is settled in heaven” (Ps. 119:89).

It is totally sufficient for your needs: “… that the man of God may be complete, thoroughly equipped for every good work” (2 Tim. 3:16, 17).

It will accomplish what it promises: “So shall My word be that goes forth from My mouth; it shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it” (Is. 55:11).

It provides the assurance of your salvation: “He who is of God hears God’s words …” (John 8:47; cf. 20:31).

How Will I Benefit from Studying the Bible?

Millions of pages of material are printed every week. Thousands of new books are published each month. This would not be surprising to Solomon who said, “… be admonished … Of making many books there is no end” (Eccl. 12:12).

Even with today’s wealth of books and computer helps, the Bible remains the only source of divine revelation and power that can sustain Christians in their “daily walk with God.” Note these significant promises in the Scripture.

The Bible is the source of truth: “Sanctify them by Your truth; Your word is truth” (John 17:17).

The Bible is the source of God’s blessing when obeyed: “But He said, ‘More than that, blessed are those who hear the word of God and keep it’” (Luke 11:28).

The Bible is the source of victory: “… the sword of the Spirit, which is the word of God” (Eph. 6:17).

The Bible is the source of growth: “As newborn babes, desire the pure milk of the word, that you may grow thereby” (1 Pet. 2:2).

The Bible is the source of power: “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek” (Rom. 1:16).

The Bible is the source of guidance: “Your word is a lamp to my feet and a light to my path” (Ps. 119:105).

What Should Be My Response to the Bible?

Because the Bible is so important and because it provides unparalleled eternal benefits, then these should be your responses:

• Believe it (John 6:68, 69)

• Honor it (Job 23:12)

• Love it (Ps. 119:97)

• Obey it (1 John 2:5)

• Guard it (1 Tim. 6:20)

• Fight for it (Jude 3)

• Preach it (2 Tim. 4:2)

• Study it (Ezra 7:10)

Who Can Study the Bible?

Not everyone can be a Bible student. Check yourself on these necessary qualifications for studying the Word with blessing:

• Are you saved by faith in Jesus Christ (1 Cor. 2:14-16)?

• Are you hungering for God’s Word (1 Pet. 2:2)?

• Are you searching God’s Word with diligence (Acts 17:11)?

• Are you seeking holiness (1 Pet. 1:14-16)?

• Are you Spirit-filled (Eph. 5:18)?

The most important question is the first. If you have never invited Jesus Christ to be your personal Savior and the Lord of your life, then your mind is blinded by Satan to God’s truth (2 Cor. 4:4).

If Christ is your need, stop reading right now and, in your own words with prayer, turn away from sin and turn toward God: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Eph. 2:8, 9).

What Are the Basics of Bible Study?

Personal Bible study, in precept, is simple. I want to share with you 5 steps to Bible study which will give you a pattern to follow.

STEP 1—Reading. Read a passage of Scripture repeatedly until you understand its theme, meaning the main truth of the passage. Isaiah said, “Whom will he teach knowledge? And whom will he make to understand the message? Those just weaned from milk? Those just drawn from the breasts? For precept must be upon precept, precept upon precept, line upon line, here a little, there a little” (Is. 28:9, 10).

Develop a plan on how you will approach reading through the Bible. Unlike most books, you will probably not read it straight through from cover to cover. There are many good Bible reading plans available, but here is one that I have found helpful.

Read through the Old Testament at least once a year. As you read, note in the margins any truths you particularly want to remember, and write down separately anything you do not immediately understand. Often as you read you will find that many questions are answered by the text itself. The questions to which you cannot find answers become the starting points for more in-depth study using commentaries or other reference tools.

Follow a different plan for reading the New Testament. Read one book at a time repetitiously for a month or more. This will help you to retain what is in the New Testament and not always have to depend on a concordance to find things.

If you want to try this, begin with a short book, such as 1 John, and read it through in one sitting every day for 30 days. At the end of that time, you will know what is in the book. Write on index cards the major theme of each chapter. By referring to the cards as you do your daily reading, you will begin to remember the content of each chapter. In fact, you will develop a visual perception of the book in your mind.

Divide longer books into short sections and read each section daily for 30 days. For example, the gospel of John contains 21 chapters. Divide it into 3 sections of 7 chapters. At the end of 90 days, you will finish John. For variety, alternate short and long books, and in less than 3 years you will have finished the entire New Testament—and you will really know it!

STEP 2—Interpreting. In Acts 8:30, Philip asked the Ethiopian eunuch, “Do you understand what you are reading?” Or put another way, “What does the Bible mean by what it says?” It is not enough to read the text and jump directly to the application; we must first determine what it means, otherwise the application may be incorrect.

As you read Scripture, always keep in mind one simple question: “What does this mean?” To answer that question requires the use of the most basic principle of interpretation, called the analogy of faith, which tells the reader to “interpret the Bible with the Bible.” Letting the Holy Spirit be your teacher (1 John 2:27), search the Scripture He has authored, using cross references, comparative passages, concordances, indexes, and other helps. For those passages that yet remain unclear, consult your pastor or godly men who have written in that particular area.

Errors to Avoid

As you interpret Scripture, several common errors should be avoided.

1. Do not draw any conclusions at the price of proper interpretation. That is, do not make the Bible say what you want it to say, but rather let it say what God intended when He wrote it.

2. Avoid superficial interpretation. You have heard people say, “To me, this passage means,” or “I feel it is saying.…” The first step in interpreting the Bible is to recognize the four gaps we have to bridge: language, culture, geography, and history (see below).

3. Do not spiritualize the passage. Interpret and understand the passage in its normal, literal, historical, grammatical sense, just like you would understand any other piece of literature you were reading today.

Gaps to Bridge

The books of the Bible were written many centuries ago. For us to understand today what God was communicating then, there are several gaps that need to be bridged: the language gap, the cultural gap, the geographical gap, and the historical gap. Proper interpretation, therefore, takes time and disciplined effort.

1. Language. The Bible was originally written in Greek, Hebrew, and Aramaic. Often, understanding the meaning of a word or phrase in the original language can be the key to correctly interpreting a passage of Scripture.

2. Culture. The culture gap can be tricky. Some people try to use cultural differences to explain away the more difficult biblical commands. Realize that Scripture must first be viewed in the context of the culture in which it was written. Without an understanding of first-century Jewish culture, it is difficult to understand the gospels. Acts and the epistles must be read in light of the Greek and Roman cultures.

3. Geography. A third gap that needs to be closed is the geography gap. Biblical geography makes the Bible come alive. A good Bible atlas is an invaluable reference tool that can help you comprehend the geography of the Holy Land.

4. History. We must also bridge the history gap. Unlike the scriptures of most other world religions, the Bible contains the records of actual historical persons and events. An understanding of Bible history will help us place the people and events in it in their proper historical perspective. A good Bible dictionary or Bible encyclopedia is useful here, as are basic historical studies.

Principles to Understand

Four principles should guide us as we interpret the Bible: literal, historical, grammatical, and synthesis.

1. The Literal Principle. Scripture should be understood in its literal, normal, and natural sense. While the Bible does contain figures of speech and symbols, they were intended to convey literal truth. In general, however, the Bible speaks in literal terms, and we must allow it to speak for itself.

2. The Historical Principle. This means that we interpret a passage in its historical context. We must ask what the text meant to the people to whom it was first written. In this way we can develop a proper contextual understanding of the original intent of Scripture.

3. The Grammatical Principle. This requires that we understand the basic grammatical structure of each sentence in the original language. To whom do the pronouns refer? What is the tense of the main verb? You will find that when you ask some simple questions like those, the meaning of the text immediately becomes clearer.

4. The Synthesis Principle. This is what the Reformers called the analogia scriptura. It means that the Bible does not contradict itself. If we arrive at an interpretation of a passage that contradicts a truth taught elsewhere in the Scriptures, our interpretation cannot be correct. Scripture must be compared with Scripture to discover its full meaning.

STEP 3—Evaluating. You have been reading and asking the question, “What does the Bible say?” Then you have interpreted, asking the question, “What does the Bible mean?” Now it is time to consult others to insure that you have the proper interpretation. Remember, the Bible will never contradict itself.

Read Bible introductions, commentaries, and background books which will enrich your thinking through that illumination which God has given to other men and to you through their books. In your evaluation, be a true seeker. Be one who accepts the truth of God’s Word even though it may cause you to change what you always have believed, or cause you to alter your life pattern.

STEP 4—Applying. The next question is: “How does God’s truth penetrate and change my own life?” Studying Scripture without allowing it to penetrate to the depths of your soul would be like preparing a banquet without eating it. The bottom-line question to ask is, “How do the divine truths and principles contained in any passage apply to me in terms of my attitude and actions?”

Jesus made this promise to those who would carry their personal Bible study through to this point: “If you know these things, blessed are you if you do them” (John 13:17).

Having read and interpreted the Bible, you should have a basic understanding of what the Bible says, and what it means by what it says. But studying the Bible does not stop there. The ultimate goal should be to let it speak to you and enable you to grow spiritually. That requires personal application.

Bible study is not complete until we ask ourselves, “What does this mean for my life and how can I practically apply it?” We must take the knowledge we have gained from our reading and interpretation and draw out the practical principles that apply to our personal lives.

If there is a command to be obeyed, we obey it. If there is a promise to be embraced, we claim it. If there is a warning to be followed, we heed it. This is the ultimate step: we submit to Scripture and let it transform our lives. If you skip this step, you will never enjoy your Bible study and the Bible will never change your life.

STEP 5—Correlating. This last stage connects the doctrine you have learned in a particular passage or book with divine truths and principles taught elsewhere in the Bible to form the big picture. Always keep in mind that the Bible is one book in 66 parts, and it contains a number of truths and principles, taught over and over again in a variety of ways and circumstances. By correlating and cross-referencing, you will begin to build a sound doctrinal foundation by which to live.

What Now?

The psalmist said, “Blessed is the man who walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful; But his delight is in the law of the LORD, and in His law he meditates day and night” (Ps. 1:1, 2).

It is not enough just to study the Bible. We must meditate upon it. In a very real sense we are giving our brain a bath; we are washing it in the purifying solution of God’s Word.

This Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success.

Josh. 1:8

Here is the spring where waters flow,

To quench our heat of sin:

Here is the tree where truth doth grow,

To lead our lives therein:

Here is the judge that stints the strife,

When men’s devices fail:

Here is the bread that feeds the life

That death cannot assail.

The tidings of salvation dear,

Comes to our ears from hence:

The fortress of our faith is here,

And shield of our defense.

Then be not like the swine that hath

A pearl at his desire,

And takes more pleasure from the trough

And wallowing in the mire.

Read not this book in any case,

But with a single eye:

Read not but first desire God’s grace,

To understand thereby.

Pray still in faith with this respect,

To bear good fruit therein,

That knowledge may bring this effect,

To mortify your sin.

Then happy you shall be in all your life,

What so to you befalls:

Yes, double happy you shall be,

When God by death you calls.

(From the first Bible printed in Scotland—1576)

Preface to the New King James Version

Purpose

In the preface to the 1611 edition, the translators of the Authorized Version, known popularly as the King James Bible, state that it was not their purpose “to make a new translation … but to make a good one better.” Indebted to the earlier work of William Tyndale and others, they saw their best contribution to consist in revising and enhancing the excellence of the English versions which had sprung from the Reformation of the sixteenth century. In harmony with the purpose of the King James scholars, the translators and editors of the present work have not pursued a goal of innovation. They have perceived the Holy Bible, New King James Version, as a continuation of the labors of the earlier translators, thus unlocking for today’s readers the spiritual treasures found especially in the Authorized Version of the Holy Scriptures.

A Living Legacy

For nearly four hundred years, and throughout several revisions of its English form, the King James Bible has been deeply revered among the English-speaking peoples of the world. The precision of translation for which it is historically renowned, and its majesty of style, have enabled that monumental version of the word of God to become the mainspring of the religion, language, and legal foundations of our civilization.

Although the Elizabethan period and our own era share in zeal for technical advance, the former period was more aggressively devoted to classical learning. Along with this awakened concern for the classics came a flourishing companion interest in the Scriptures, an interest that was enlivened by the conviction that the manuscripts were providentially handed down and were a trustworthy record of the inspired Word of God. The King James translators were committed to producing an English Bible that would be a precise translation, and by no means a paraphrase or a broadly approximate rendering. On the one hand, the scholars were almost as familiar with the original languages of the Bible as with their native English. On the other hand, their reverence for the divine Author and His Word assured a translation of the Scriptures in which only a principle of utmost accuracy could be accepted.

George Bernard Shaw became a literary legend in our century because of his severe and often humorous criticisms of our most cherished values. Surprisingly, however, Shaw pays the following tribute to the scholars commissioned by King James: “The translation was extraordinarily well done because to the translators what they were translating was not merely a curious collection of ancient books written by different authors in different stages of culture, but the Word of God divinely revealed through His chosen and expressly inspired scribes. In this conviction they carried out their work with boundless reverence and care and achieved a beautifully artistic result.” History agrees with these estimates. Therefore, while seeking to unveil the excellent form of the traditional English Bible, special care has also been taken in the present edition to preserve the work of precision which is the legacy of the 1611 translators.

Complete Equivalence in Translation

Where new translation has been necessary in the New King James Version, the most complete representation of the original has been rendered by considering the history of usage and etymology of words in their contexts. This principle of complete equivalence seeks to preserve all of the information in the text, while presenting it in good literary form. Dynamic equivalence, a recent procedure in Bible translation, commonly results in paraphrasing where a more literal rendering is needed to reflect a specific and vital sense. For example, complete equivalence truly renders the original text in expressions such as “lifted her voice and wept” (Gen. 21:16); “I gave you cleanness of teeth” (Amos 4:6); “Jesus met them, saying, ‘Rejoice!’” (Matt. 28:9); and “Woman, what does your concern have to do with Me?” (John 2:4). Complete equivalence translates fully, in order to provide an English text that is both accurate and readable.

In keeping with the principle of complete equivalence, it is the policy to translate interjections which are commonly omitted in modern language renderings of the Bible. As an example, the interjection behold, in the older King James editions, continues to have a place in English usage, especially in dramatically calling attention to a spectacular scene, or an event of profound importance such as the Immanuel prophecy of Isaiah 7:14. Consequently, behold is retained for these occasions in the present edition. However, the Hebrew and Greek originals for this word can be translated variously, depending on the circumstances in the passage. Therefore, in addition to behold, words such as indeed, look, see, and surely are also rendered to convey the appropriate sense suggested by the context in each case.

In faithfulness to God and to our readers, it was deemed appropriate that all participating scholars sign a statement affirming their belief in the verbal and plenary inspiration of Scripture, and in the inerrancy of the original autographs.

Devotional Quality

The King James scholars readily appreciated the intrinsic beauty of divine revelation. They accordingly disciplined their talents to render well-chosen English words of their time, as well as a graceful, often musical arrangement of language, which has stirred the hearts of Bible readers through the years. The translators, the committees, and the editors of the present edition, while sensitive to the late-twentieth-century English idiom, and while adhering faithfully to the Hebrew, Aramaic, and Greek texts, have sought to maintain those lyrical and devotional qualities that are so highly regarded in the Authorized Version. This devotional quality is especially apparent in the poetic and prophetic books, although even the relatively plain style of the Gospels and Epistles cannot strictly be likened, as sometimes suggested, to modern newspaper style. The Koine Greek of the New Testament is influenced by the Hebrew background of the writers, for whom even the gospel narratives were not merely flat utterance, but often sung in various degrees of rhythm.

The Style

Students of the Bible applaud the timeless devotional character of our historic Bible. Yet it is also universally understood that our language, like all living languages, has undergone profound change since 1611. Subsequent revisions of the King James Bible have sought to keep abreast of changes in English speech. The present work is a further step toward this objective. Where obsolescence and other reading difficulties exist, present-day vocabulary, punctuation, and grammar have been carefully integrated. Words representing ancient objects, such as chariot and phylactery, have no modern substitutes and are therefore retained.

A special feature of the New King James Version is its conformity to the thought flow of the 1611 Bible. The reader discovers that the sequence and selection of words, phrases, and clauses of the new edition, while much clearer, are so close to the traditional that there is remarkable ease in listening to the reading of either edition while following with the other.

In the discipline of translating biblical and other ancient languages, a standard method of transliteration, that is, the English spelling of untranslated words, such as names of persons and places, has never been commonly adopted. In keeping with the design of the present work, the King James spelling of untranslated words is retained, although made uniform throughout. For example, instead of the spellings Isaiah and Elijah in the Old Testament, and Esaias and Elias in the New Testament, Isaiah and Elijah now appear in both Testaments.

King James doctrinal and theological terms, for example, propitiation, justification, and sanctification, are generally familiar to English-speaking peoples. Such terms have been retained except where the original language indicates need for a more precise translation.

Readers of the Authorized Version will immediately be struck by the absence of several pronouns: thee, thou, and ye are replaced by the simple you, while, your, and yours are substituted for thy and thine as applicable. Thee, thou, thy, and thine were once forms of address to express a special relationship to human as well as divine persons. These pronouns are no longer part of our language. However, reverence for God in the present work is preserved by capitalizing pronouns, including You, Your, and Yours, which refer to Him. Additionally, capitalization of these pronouns benefits the reader by clearly distinguishing divine and human persons referred to in a passage. Without such capitalization the distinction is often obscure, because the antecedent of a pronoun is not always clear in the English translation.

In addition to the pronoun usages of the seventeenth century, the -eth and -est verb endings, so familiar in the earlier King James editions, are now obsolete. Unless a speaker is schooled in these verb endings, there is common difficulty in selecting the correct form to be used with a given subject of the verb in vocal prayer. That is, should we use love, loveth, or lovest? do, doeth, doest, or dost? have, hath, or hast? Because these forms are obsolete, contemporary English usage has been substituted for the previous verb endings.

In older editions of the King James Version, the frequency of the connective and far exceeded the limits of present English usage. Also, biblical linguists agree that the Hebrew and Greek original words for this conjunction may commonly be translated otherwise, depending on the immediate context. Therefore, instead of and, alternatives such as also, but, however, now, so, then, and thus are accordingly rendered in the present edition, when the original language permits.

The real character of the Authorized Version does not reside in its archaic pronouns or verbs or other grammatical forms of the seventeenth century, but rather in the care taken by its scholars to impart the letter and spirit of the original text in a majestic and reverent style.

The Format

The format of the New King James Version is designed to enhance the vividness and devotional quality of the Holy Scriptures:

• Subject headings assist the reader to identify topics and transitions in the biblical content.

• Words or phrases in italics indicate expressions in the original language which require clarification by additional English words, as also done throughout the history of the King James Bible.

• Verse numbers within a paragraph are easily distinguishable.

• Oblique type in the New Testament indicates a quotation from the Old Testament.

• Prose is divided into paragraphs to indicate the structure of thought.

• Poetry is structured as contemporary verse to reflect the poetic form and beauty of the passage in the original language.

• The covenant name of God was usually translated from the Hebrew as “LORD” or “GOD” (using capital letters as shown) in the King James Old Testament. This tradition is maintained. In the present edition the name is so capitalized whenever the covenant name is quoted in the New Testament from a passage in the Old Testament.

The Old Testament Text

The Hebrew Bible has come down to us through the scrupulous care of ancient scribes who copied the original text in successive generations. By the sixth century A.D. the scribes were succeeded by a group known as the Masoretes, who continued to preserve the sacred Scriptures for another five hundred years in a form known as the Masoretic Text. Babylonia, Palestine, and Tiberias were the main centers of Masoretic activity; but by the tenth century A.D. the Masoretes of Tiberias, led by the family of ben Asher, gained the ascendancy. Through subsequent editions, the ben Asher text became in the twelfth century the only recognized form of the Hebrew Scriptures.

Daniel Bomberg printed the first Rabbinic Bible in 1516–17; that work was followed in 1524–25 by a second edition prepared by Jacob ben Chayyim and also published by Bomberg. The text of ben Chayyim was adopted in most subsequent Hebrew Bibles, including those used by the King James translators. The ben Chayyim text was also used for the first two editions of Rudolph Kittel’s Biblia Hebraica of 1906 and 1912. In 1937 Paul Kahle published a third edition of Biblia Hebraica. This edition was based on the oldest dated manuscript of the ben Asher text, the Leningrad Manuscript B19a (A.D. 1008), which Kahle regarded as superior to that used by ben Chayyim.

For the New King James Version the text used was the 1967/1977 Stuttgart edition of the Biblia Hebraica, with frequent comparisons being made with the Bomberg edition of 1524–25. The Septuagint (Greek) Version of the Old Testament and the Latin Vulgate also were consulted. In addition to referring to a variety of ancient versions of the Hebrew Scriptures, the New King James Version draws on the resources of relevant manuscripts from the Dead Sea caves. In the few places where the Hebrew was so obscure that the 1611 King James was compelled to follow one of the versions, but where information is now available to resolve the problems, the New King James Version follows the Hebrew text.

The New Testament Text

There is more manuscript support for the New Testament than for any other body of ancient literature. Over five thousand Greek, eight thousand Latin, and many more manuscripts in other languages attest the integrity of the New Testament. There is only one basic New Testament used by Protestants, Roman Catholics, and Orthodox, by conservatives and liberals. Minor variations in hand copying have appeared through the centuries, before mechanical printing began about A.D. 1450.

Some variations exist in the spelling of Greek words, in word order, and in similar details. These ordinarily do not show up in translation and do not affect the sense of the text in any way.

Other manuscript differences such as omission or inclusion of a word or a clause, and two paragraphs in the Gospels, should not overshadow the overwhelming degree of agreement which exists among the ancient records. Bible readers may be assured that the most important differences in English New Testaments of today are due, not to manuscript divergence, but to the way in which translators view the task of translation: How literally should the text be rendered? How does the translator view the matter of biblical inspiration? Does the translator adopt a paraphrase when a literal rendering would be quite clear and more to the point? The New King James Version follows the historic precedent of the Authorized Version in maintaining a literal approach to translation, except where the idiom of the original language cannot be translated directly into our tongue.

The King James New Testament was based on the traditional text of the Greek-speaking churches, first published in 1516, and later called the Textus Receptus or Received Text. Although based on the relatively few available manuscripts, these were representative of many more which existed at the time but only became known later. In the late nineteenth century, B. Westcott and F. Hort taught that this text had been officially edited by the fourth-century church, but a total lack of historical evidence for this event has forced a revision of the theory. It is now widely held that the Byzantine Text that largely supports the Textus Receptus has as much right as the Alexandrian or any other tradition to be weighed in determining the text of the New Testament. Those readings in the Textus Receptus which have weak support are indicated in the side reference column as being opposed by both Critical and Majority Texts (see “Center-Column Notes”).

Since the 1880s most contemporary translations of the New Testament have relied upon a relatively few manuscripts discovered chiefly in the late nineteenth and early twentieth centuries. Such translations depend primarily on two manuscripts, Codex Vaticanus and Codex Sinaiticus, because of their greater age. The Greek text obtained by using these sources and the related papyri (our most ancient manuscripts) is known as the Alexandrian Text. However, some scholars have grounds for doubting the faithfulness of Vaticanus and Sinaiticus, since they often disagree with one another, and Sinaiticus exhibits excessive omission.

A third viewpoint of New Testament scholarship holds that the best text is based on the consensus of the majority of existing Greek manuscripts. This text is called the Majority Text. Most of these manuscripts are in substantial agreement. Even though many are late, and none is earlier than the fifth century, usually their readings are verified by papyri, ancient versions, quotations from the early church fathers, or a combination of these. The Majority Text is similar to the Textus Receptus, but it corrects those readings which have little or no support in the Greek manuscript tradition.

Today, scholars agree that the science of New Testament textual criticism is in a state of flux. Very few scholars still favor the Textus Receptus as such, and then often for its historical prestige as the text of Luther, Calvin, Tyndale, and the King James Version. For about a century most have followed a Critical Text (so called because it is edited according to specific principles of textual criticism) which depends heavily upon the Alexandrian type of text. More recently many have abandoned this Critical Text (which is quite similar to the one edited by Westcott and Hort) for one that is more eclectic. Finally, a small but growing number of scholars prefer the Majority Text, which is close to the traditional text except in the Revelation.

In light of these facts, and also because the New King James Version is the fifth revision of a historic document translated from specific Greek texts, the editors decided to retain the traditional text in the body of the New Testament and to indicate major Critical and Majority Text variant readings in the center reference column. Although these variations are duly indicated in the center-column notes of the present edition, it is most important to emphasize that fully eighty-five percent of the New Testament text is the same in the Textus Receptus, the Alexandrian Text, and the Majority Text.

Center-Column Notes

Significant explanatory notes, alternate translations, and cross-references, as well as New Testament citations of Old Testament passages, are supplied in the center reference column.

Important textual variants in the Old Testament are identified in a standard form.

The textual notes in the present edition of the New Testament make no evaluation of readings, but do clearly indicate the manuscript sources of readings. They objectively present facts without such tendentious remarks as “the best manuscripts omit” or “the most reliable manuscripts read.” Such notes are value judgments that differ according to varying viewpoints on the text. By giving a clearly defined set of variants the New King James Version benefits readers of all textual persuasions.

Where significant variations occur in the New Testament Greek manuscripts, textual notes are classified as follows:

1. NU-Text

These variations from the traditional text generally represent the Alexandrian or Egyptian type of text described previously in “The New Testament Text.” They are found in the Critical Text published in the twenty-seventh edition of the Nestle-Aland Greek New Testament (N) and in the United Bible Societies’ fourth edition (U), hence the acronym, “NU-Text.”

2. M-Text

This symbol indicates points of variation in the Majority Text from the traditional text, as also previously discussed in “The New Testament Text.” It should be noted that M stands for whatever reading is printed in the published Greek New Testament According to the Majority Text, whether supported by overwhelming, strong, or only a divided majority textual tradition.

The textual notes reflect the scholarship of the past 150 years and will assist the reader to observe the variations between the different manuscript traditions of the New Testament. Such information is generally not available in English translations of the New Testament.

Table of Abbreviations

A.D.: in the year of our Lord

a.k.a.: also known as

a.m.: midnight to noon

ANE: Ancient Near Eastern

Arab.: Arabic

Aram.: Aramaic

B.C.: before Christ

Bg.: the 1524–25 edition of the Hebrew Old Testament published by Daniel Bomberg (see Preface, “The Old Testament Text”)

ca.: about, approximately

cf.: compare

chap., chaps.: chapter, chapters

contra.: contrast

DOL: Day of the Lord

DSS: Dead Sea Scrolls

E: East

e.g.: for example

et al.: and others

etc.: and so forth

fem.: feminine

f., ff.: following verse, following verses

Gr.: Greek

Heb.: Hebrew

i.e.: that is

Kt.: Kethib (literally, in Aramaic, “written”)—the written words of the Hebrew Old Testament preserved by the Masoretes (see “Qr.”)

Lat.: Latin

lit.: literally

LXX: Septuagint—an ancient translation of the Old Testament into Greek

M: Majority Text (see Preface, “The New Testament Text”)

Macc.: 1 and 2 Maccabees—two historical books in the noncanonical Apocrypha

masc.: masculine

mi.: mile/miles

ms., mss.: manuscript, manuscripts

Mt.: mount

MT: Masoretic Text—the traditional Hebrew Old Testament (see Preface, “The Old Testament Text”)

N: North

NT: New Testament

NU: the most prominent modern Critical Text of the Greek New Testament, published in the twenty-seventh edition of the Nestle-Aland Greek New Testament and in the fourth edition of the United Bible Societies’ Greek New Testament (see Preface, “The New Testament Text”)

OT: Old Testament

pl.: plural

p.m.: noon to midnight

Qr.: Qere (literally, in Aramaic, “read”)—certain words read aloud, differing from the written words, in the Masoretic tradition of the Hebrew Old Testament (see “Kt.”)

S: South

Sam.: Samaritan Pentateuch—a variant Hebrew edition of the books of Moses, used by the Samaritan community

sing.: singular

Syr.: Syriac

Tg.: Targum—an Aramaic paraphrase of the Old Testament

TR: Textus Receptus or Received Text (see Preface, “The New Testament Text”)

v., vv.: verse, verses

vss.: versions—ancient translations of the Bible

Vg.: Vulgate—an ancient translation of the Bible into Latin, translated and edited by Jerome

W: West

Key to Parenthetical References

( ): exact text

(cf.): corroborative text

(see): amplifying/clarifying text

(contra.): contrasting text

Books of the Bible Abbreviations

The Old Testament

Genesis: Gen.

Exodus: Ex.

Leviticus: Lev.

Numbers: Num.

Deuteronomy: Deut.

Joshua: Josh.

Judges: Judg.

Ruth: Ruth

1 Samuel: 1 Sam.

2 Samuel: 2 Sam.

1 Kings: 1 Kin.

2 Kings: 2 Kin.

1 Chronicles: 1 Chr.

2 Chronicles: 2 Chr.

Ezra: Ezra

Nehemiah: Neh.

Esther: Esth.

Job: Job

Psalms: Ps.

Proverbs: Prov.

Ecclesiastes: Eccl.

Song of Solomon: Song

Isaiah: Is.

Jeremiah: Jer.

Lamentations: Lam.

Ezekiel: Ezek.

Daniel: Dan.

Hosea: Hos.

Joel: Joel

Amos: Amos

Obadiah: Obad.

Jonah: Jon.

Micah: Mic.

Nahum: Nah.

Habakkuk: Hab.

Zephaniah: Zeph.

Haggai: Hag.

Zechariah: Zech.

Malachi: Mal.

The New Testament

Matthew: Matt.

Mark: Mark

Luke: Luke

John: John

Acts: Acts

Romans: Rom.

1 Corinthians: 1 Cor.

2 Corinthians: 2 Cor.

Galatians: Gal.

Ephesians: Eph.

Philippians: Phil.

Colossians: Col.

1 Thessalonians: 1 Thess.

2 Thessalonians: 2 Thess.

1 Timothy: 1 Tim.

2 Timothy: 2 Tim.

Titus: Titus

Philemon: Philem.

Hebrews: Heb.

James: James

1 Peter: 1 Pet.

2 Peter: 2 Pet.

1 John: 1 John

2 John: 2 John

3 John: 3 John

Jude: Jude

Revelation: Rev.

The Progress of Revelation

OLD TESTAMENT

Book: 1. Job

Approximate Writing Date: Unknown

Author: Anonymous

Book: 2. Genesis

Approximate Writing Date: 1445-1405 B.C.

Author: Moses

Book: 3. Exodus

Approximate Writing Date: 1445-1405 B.C.

Author: Moses

Book: 4. Leviticus

Approximate Writing Date: 1445-1405 B.C.

Author: Moses

Book: 5. Numbers

Approximate Writing Date: 1445-1405 B.C.

Author: Moses

Book: 6. Deuteronomy

Approximate Writing Date: 1445-1405 B.C.

Author: Moses

Book: 7. Psalms

Approximate Writing Date: 1410-450 B.C.

Author: Multiple Authors

Book: 8. Joshua

Approximate Writing Date: 1405-1385 B.C.

Author: Joshua

Book: 9. Judges

Approximate Writing Date: ca. 1043 B.C.

Author: Samuel

Book: 10. Ruth

Approximate Writing Date: ca. 1030-1010 B.C.

Author: Samuel (?)

Book: 11. Song of Solomon

Approximate Writing Date: 971-965 B.C.

Author: Solomon

Book: 12. Proverbs

Approximate Writing Date: 971-686 B.C.

Author: Solomon primarily

Book: 13. Ecclesiastes

Approximate Writing Date: 940-931 B.C.

Author: Solomon

Book: 14. 1 Samuel

Approximate Writing Date: 931-722 B.C.

Author: Anonymous

Book: 15. 2 Samuel

Approximate Writing Date: 931-722 B.C.

Author: Anonymous

Book: 16. Obadiah

Approximate Writing Date: 850-840 B.C.

Author: Obadiah

Book: 17. Joel

Approximate Writing Date: 835-796 B.C.

Author: Joel

Book: 18. Jonah

Approximate Writing Date: ca. 760 B.C.

Author: Jonah

Book: 19. Amos

Approximate Writing Date: ca. 755 B.C.

Author: Amos

Book: 20. Hosea

Approximate Writing Date: 755-710 B.C.

Author: Hosea

Book: 21. Micah

Approximate Writing Date: 735-710 B.C.

Author: Micah

Book: 22. Isaiah

Approximate Writing Date: 700-681 B.C.

Author: Isaiah

Book: 23. Nahum

Approximate Writing Date: ca. 650 B.C.

Author: Nahum

Book: 24. Zephaniah

Approximate Writing Date: 635-625 B.C.

Author: Zephaniah

Book: 25. Habakkuk

Approximate Writing Date: 615-605 B.C.

Author: Habakkuk

Book: 26. Ezekiel

Approximate Writing Date: 590-570 B.C.

Author: Ezekiel

Book: 27. Lamentations

Approximate Writing Date: 586 B.C.

Author: Jeremiah

Book: 28. Jeremiah

Approximate Writing Date: 586-570 B.C.

Author: Jeremiah

Book: 29. 1 Kings

Approximate Writing Date: 561-538 B.C.

Author: Anonymous

Book: 30. 2 Kings

Approximate Writing Date: 561-538 B.C.

Author: Anonymous

Book: 31. Daniel

Approximate Writing Date: 536-530 B.C.

Author: Daniel

Book: 32. Haggai

Approximate Writing Date: ca. 520 B.C.

Author: Haggai

Book: 33. Zechariah

Approximate Writing Date: 480-470 B.C.

Author: Zechariah

Book: 34. Ezra

Approximate Writing Date: 457-444 B.C.

Author: Ezra

Book: 35. 1 Chronicles

Approximate Writing Date: 450-430 B.C.

Author: Ezra (?)

Book: 36. 2 Chronicles

Approximate Writing Date: 450-430 B.C.

Author: Ezra (?)

Book: 37. Esther

Approximate Writing Date: 450-331 B.C.

Author: Anonymous

Book: 38. Malachi

Approximate Writing Date: 433-424 B.C.

Author: Malachi

Book: 39. Nehemiah

Approximate Writing Date: 424-400 B.C.

Author: Ezra

NEW TESTAMENT

Book: 1. James

Approximate Writing Date: A.D. 44-49

Author: James

Book: 2. Galatians

Approximate Writing Date: A.D. 49-50

Author: Paul

Book: 3. Matthew

Approximate Writing Date: A.D. 50-60

Author: Matthew

Book: 4. Mark

Approximate Writing Date: A.D. 50-60

Author: Mark

Book: 5. 1 Thessalonians

Approximate Writing Date: A.D. 51

Author: Paul

Book: 6. 2 Thessalonians

Approximate Writing Date: A.D. 51-52

Author: Paul

Book: 7. 1 Corinthians

Approximate Writing Date: A.D. 55

Author: Paul

Book: 8. 2 Corinthians

Approximate Writing Date: A.D. 55-56

Author: Paul

Book: 9. Romans

Approximate Writing Date: A.D. 56

Author: Paul

Book: 10. Luke

Approximate Writing Date: A.D. 60-61

Author: Luke

Book: 11. Ephesians

Approximate Writing Date: A.D. 60-62

Author: Paul

Book: 12. Philippians

Approximate Writing Date: A.D. 60-62

Author: Paul

Book: 13. Colossians

Approximate Writing Date: A.D. 60-62

Author: Paul

Book: 14. Philemon

Approximate Writing Date: A.D. 60-62

Author: Paul

Book: 15. Acts

Approximate Writing Date: A.D. 62

Author: Luke

Book: 16. 1 Timothy

Approximate Writing Date: A.D. 62-64

Author: Paul

Book: 17. Titus

Approximate Writing Date: A.D. 62-64

Author: Paul

Book: 18. 1 Peter

Approximate Writing Date: A.D. 64-65

Author: Peter

Book: 19. 2 Timothy

Approximate Writing Date: A.D. 66-67

Author: Paul

Book: 20. 2 Peter

Approximate Writing Date: A.D. 67-68

Author: Peter

Book: 21. Hebrews

Approximate Writing Date: A.D. 67-69

Author: Unknown

Book: 22. Jude

Approximate Writing Date: A.D. 68-70

Author: Jude

Book: 23. John

Approximate Writing Date: A.D. 80-90

Author: John

Book: 24. 1 John

Approximate Writing Date: A.D. 90-95

Author: John

Book: 25. 2 John

Approximate Writing Date: A.D. 90-95

Author: John

Book: 26. 3 John

Approximate Writing Date: A.D. 90-95

Author: John

Book: 27. Revelation

Approximate Writing Date: A.D. 94-96

Author: John

The Old Testament

Introduction to the Pentateuch

The first 5 books of the Bible (Genesis, Exodus, Leviticus, Numbers, Deuteronomy) form a complete literary unit called the Pentateuch, meaning “five scrolls.” The 5 independent books of the Pentateuch were written as an unbroken unity in content and historical sequence, with each succeeding book beginning where the former left off.

Genesis’ first words, “In the beginning God created …” (Gen. 1:1) imply the reality of God’s eternal or “before time” existence and announce the spectacular transition to time and space. While the exact date of creation cannot be determined, it certainly would be estimated to be thousands of years ago, not millions. Starting with Abraham (ca. 2165–1990 B.C.) in Gen. 11, this book of beginnings spans over 300 years to the death of Joseph in Egypt (ca. 1804 B.C.). There is then another gap of almost 300 years until the birth of Moses in Egypt (ca. 1525 B.C.; Ex. 2).

Exodus begins with the words “Now these are the names” (Ex. 1:1), listing those of the family of Jacob who went down to Egypt to be with Joseph toward the end of Gen. (Gen. 46ff.). The second book of the Pentateuch, which records the escape of the Israelites from Egypt, concludes when the cloud which led the people through the wilderness descends upon the newly constructed tabernacle.

The first Hebrew words of Leviticus may be translated, “Now the LORD called to Moses” (Lev. 1:1). From the cloud of God’s Presence in the tabernacle of meeting (Lev. 1:1), God summons Moses in order to prescribe to him the ceremonial law which told Israel how they must approach their Holy LORD. Leviticus concludes with, “These are the commandments which the LORD commanded Moses for the children of Israel on Mount Sinai” (Lev. 27:34).

Numbers, much like Leviticus, commences with God commissioning Moses at the tabernacle of meeting, this time to take a census in preparation for war against Israel’s enemies. The book’s title in the Hebrew Bible accurately represents the content—“Wilderness.” Due to lack of trust in God, Israel did not want to engage its enemies militarily in order to claim the Promised Land. After 40 additional years in the wilderness for their rebellion, Israel arrived on the plains of Moab.

Despite the fact that “It is eleven days’ journey from Horeb by way of Mount Seir to Kadesh Barnea” (Deut. 1:2), the journey took Israel 40 years due to their rebellion against God. Moses preached the book of Deuteronomy as a sermon on the Plains of Moab in preparation for God’s people to enter the land of covenant promise (Gen. 12:1–3). The title Deuteronomy is from the Gr. phrase deuteros nomos, meaning “second law.” The book focuses on the restatement and, to some extent, the reapplication of the law to Israel’s new circumstances.

Moses was the human author of the Pentateuch (Ex. 17:14; 24:4; Num. 33:1, 2; Deut. 31:9; Josh. 1:8; 2 Kin. 21:8); thus, another title for the collection is “The Books of Moses.” Through Moses, God revealed Himself, His former works, Israel’s family history, and its role in His plan of redemption for mankind. The Pentateuch is foundational to all the rest of Scripture.

Quoted or alluded to thousands of times in the OT and in the NT, the Pentateuch was Israel’s first inspired body of Scripture. For many years, this alone was Israel’s Bible. Another common title for this section of Scripture is Torah or Law, nomenclature which looks at the didactic nature of these books. The Israelites were to meditate upon it (Josh. 1:8), teach it to their children (Deut. 6:4-8), and read it publicly (Neh. 8:1ff.). Just before his death and Israel’s move into the Promised Land, Moses set forth the process by which public reading would make its way into human hearts and change their relationship with God, and ultimately their conduct:

Gather the people together, men and women and little ones, and the stranger who is within your gates, that they may hear and that they may learn to fear the LORD your God and carefully observe all the words of this law.

Deut. 31:12

The relationships between the commands is important. The people must: 1) gather to hear the law in order to learn what is required of them and what it has to say about God; 2) learn about the LORD in order to fear Him based on a correct understanding of who He is; and 3) fear God in order to be correctly motivated to obedience and good works. Good works performed for any other reason will be improperly motivated. The priests taught the law to the families (Mal. 2:4–7) and the parents instructed the children within the home (Deut. 6:4ff.). Instruction in the law, in short, would provide the right foundation for the OT believer’s relationship with God.

Chronology of Old Testament Patriarchs and Judges

Because the Israelites’ knowledge of the world in which they lived came through the Egyptians, as well as their ancestors the Mesopotamians, there was much confusion about the creation of the world, how it got to its present state, and how Israel had come into existence. Genesis 1-11 helped Israel understand the origin and nature of creation, human labor, sin, marriage, murder, death, bigamy, judgment, the multiplicity of languages, cultures, etc. These chapters established the worldview which explained the remainder of Israel’s first Bible, the Pentateuch.

The later portion of Genesis explained to Israel who they were, including the purpose God had for them as a people. In Gen. 12:1–3, God had appeared to Abraham and made a 3-fold promise to give them a land, descendants, and blessing. Years later, in a ceremony typical to Abraham’s culture, God recast the 3-fold promise into a covenant (Gen. 15:7ff.). The remainder of Genesis treats the fulfillment of all 3 promises, but focuses especially on the seed or descendants. The barrenness of each of the patriarchs’ chosen wives taught Israel the importance of trust and patience in waiting for children from God.

The rest of the Pentateuch looks at the way in which the promises of Gen. 12:1-3 expand in the Abrahamic Covenant and achieve their initial stages of fulfillment. Exodus and Leviticus focus more on the blessing of relationship with God. In Exodus, Israel meets the God of their fathers and is led forth by Him from Egypt to the Promised Land. Leviticus underscores the meticulous care with which the people and priests were to approach God in worship and every dimension of their lives. Holiness and cleanness come together in simple and practical ways. Numbers and Deuteronomy focus on the journey to and preparation for the Land. The Pentateuch treats many issues related to Israel’s relationship with their God. But the underlying theme of the Pentateuch is the initial, unfolding fulfillments of God’s promises made to Abraham.

A Harmony of the Books of Samuel, Kings, and Chronicles

I. THE KINGSHIP OF GOD (1 Sam. 1:1-7:17; 1 Chr. 1:1-9:44)

A. Genealogical Tables (1 Chr. 1:1-9:44)

1. Genealogies of the Patriarchs (1 Chr. 1:1—2:2)

2. Genealogies of the Tribes of Israel (1 Chr. 2:3—9:44)

B. The Close of the Theocracy (1 Sam. 1:1-7:17)

1. The Early Life of Samuel (1 Sam. 1:1–4:1a)

a. Samuel’s birth and infancy (1 Sam. 1:1-2:11)

b. Samuel at Shiloh (1 Sam. 2:12-4:1a)

2. The Period of National Disaster (1 Sam. 4:1b–7:2)

a. Israel’s defeat and loss of the ark (1 Sam. 4:1b-11a)

b. Fall of the house of Eli (1 Sam. 4:11b-22)

c. The ark of God (1 Sam. 5:1-7:2)

3. Samuel, the Last of the Judges (1 Sam. 7:3–17)

II. THE KINGSHIP OF SAUL (1 Sam. 8:1-31:13; 1 Chr. 10:1-14)

A. Establishment of Saul as First King of Israel (1 Sam. 8:1-10:27)

B. Saul’s Reign until His Rejection (1 Sam. 11:1-15:35)

C. The Decline of Saul and the Rise of David (1 Sam. 16:1-31:13)

1. David’s Early History (1 Sam. 16:1–23)

2. David’s Advancement and Saul’s Growing Jealousy (1 Sam. 17:1—20:42)

a. David and Goliath (1 Sam. 17:1-51)

b. David at the court of Saul (1 Sam. 18:1-20:42)

3. David’s Life of Exile (1 Sam. 21:1—28:2)

a. David’s flight (1 Sam. 21:1-22:5)

b. Saul’s vengeance on the priests of Nob (1 Sam. 22:6-23)

c. David’s rescue of Keilah (1 Sam. 23:1-13)

d. David’s last meeting with Jonathan (1 Sam. 23:14-18)

e. David’s betrayal by the Ziphites (1 Sam. 23:19-24a)

f. David’s escape from Saul in the Wilderness of Maon (1 Sam. 23:24b-28)

g. David’s flight from Saul; David’s mercy on Saul’s life in the cave (1 Sam. 23:29-24:22)

h. Samuel’s death (1 Sam. 25:1)

i. David’s wedding to Abigail (1 Sam. 25:2-44)

j. David’s mercy on Saul’s life again (1 Sam. 26:1-25)

k. David’s joining with the Philistines (1 Sam. 27:1-28:2)

4. Saul’s Downfall in War with the Philistines (1 Sam. 28:3—31:13; 1 Chr. 10:1–14)

a. Saul’s fear of the Philistines (1 Sam. 28:3-6)

b. Saul’s visit to the witch of Endor (1 Sam. 28:7-25)

c. David leaves the Philistines; defeats the Amalekites (1 Sam. 29:1-30:31)

d. Saul and his sons slain (1 Sam. 31:1-13; 1 Chr. 10:1-14)

III. THE KINGSHIP OF DAVID (2 Sam. 1:1-24:25; 1 Kin. 1:1-2:11; 1 Chr. 10:14-29:30)

A. David’s Victories (2 Sam. 1:1-10:19; 1 Chr. 10:14-20:8)

1. The Political Triumphs of David (2 Sam. 1:1—5:25; 1 Chr. 10:14–12:40)

a. David is king of Judah (2 Sam. 1:1-4:12; 1 Chr. 10:14-12:40)

b. David is king over all Israel (2 Sam. 5:1-5:25)

2. The Spiritual Triumphs of David (2 Sam. 6:1—7:29; 1 Chr. 13:1–17:27)

a. The ark of the covenant (2 Sam. 6:1-23; 1 Chr. 13:1-16:43)

b. The temple and the Davidic Covenant (2 Sam. 7:1-29; 1 Chr. 17:1-27)

3. The Military Triumphs of David (2 Sam. 8:1—10:19; 1 Chr. 18:1–20:8)

B. David’s Sins (2 Sam. 11:1-27)

1. David’s Adultery with Bathsheba (2 Sam. 11:1–5)

2. David’s Murder of Uriah the Hitite (2 Sam. 11:6–27)

C. David’s Problems (2 Sam. 12:1-24:25; 1 Chr. 21:1-27:34)

1. David’s House Suffers (2 Sam. 12:1—13:36)

a. Nathan’s prophecy against David (2 Sam. 12:1-14)

b. David’s son dies (2 Sam. 12:15-25)

c. Joab’s loyalty to David (2 Sam. 12:26-31)

d. Amnon’s incest (2 Sam. 13:1-20)

e. Amnon’s murder (2 Sam. 13:21-36)

2. David’s Kingdom Suffers (2 Sam. 13:37—24:25; 1 Chr. 21:1–27:34)

a. Absalom’s rebellion (2 Sam. 13:37-17:29)

b. Absalom’s murder (2 Sam. 18:1-33)

c. David’s restoration as king (2 Sam. 19:1-20:26)

d. David’s kingship evaluated (2 Sam. 21:1-23:39)

e. David’s numbering of the people (2 Sam. 24:1-24:25; 1 Chr. 21:1-30)

D. David’s Preparation and Organization for the Temple (1 Chr. 22:1-27:34)

E. David’s Last Days (1 Kin. 1:1-2:11; 1 Chr. 28:1-29:30)

1. David’s Failing Health: Abishag the Shunammite (1 Kin. 1:1–4)

2. Adonijah’s Attempt to Seize the Kingdom (1 Kin. 1:5–9)

3. Solomon’s Anointing as King (1 Kin. 1:10–40; 1 Chr. 29:20–25)

4. Adonijah’s Submission (1 Kin. 1:41–53)

5. David’s Last Words (1 Kin. 2:1–9; 1 Chr. 28:1—29:25)

a. David’s words for Israel (1 Chr. 28:1-8)

b. David’s words for Solomon (1 Kin. 2:1-9; 1 Chr. 28:9-29:19)

c. David’s dedication to the temple (1 Chr. 29:1-20)

6. David’s Death (1 Kin. 2:10, 11; 1 Chr. 29:26–30)

IV. THE KINGSHIP OF SOLOMON (1 Kin. 2:12-11:43; 1 Chr. 29:21-2 Chr. 9:31)

A. Solomon’s Kingship Begins (1 Kin. 2:12-4:34; 1 Chr. 29:21-2 Chr. 1:17)

1. Solomon’s Kingship Established (1 Kin. 2:12; 1 Chr. 29:21–2 Chr. 1:1)

2. Solomon’s Adversaries Removed (1 Kin. 2:13–46)

3. Solomon’s Wedding to Pharaoh’s Daughter (1 Kin. 3:1)

4. Solomon’s Spiritual Condition (1 Kin. 3:2, 3)

5. Solomon’s Sacrifice at Gibeon (1 Kin. 3:4; 2 Chr. 1:2–6)

6. Solomon’s Dream and Prayer for Wisdom (1 Kin. 3:5–15; 2 Chr. 1:7–12)

7. Solomon’s Judging of the Harlots with God’s Wisdom (1 Kin. 3:16–28)

8. Solomon’s Officers, His Power, Wealth, and Wisdom (1 Kin. 4:1–34; 2 Chr. 1:13–17)

B. Solomon’s Splendor (1 Kin. 5:1-8:66; 2 Chr. 2:1-7:22)

1. Preparations for the Building of the Temple (1 Kin. 5:1–18; 2 Chr. 2:1–18)

2. The Building of the Temple (1 Kin. 6:1–38; 2 Chr. 3:1–14)

3. The Building of the Royal Palace (1 Kin. 7:1–12)

4. The Making of the Vessels for the Temple (1 Kin. 7:13–51; 2 Chr. 3:15—5:1)

5. The Dedication and Completion of the Temple (1 Kin. 8:1–66; 2 Chr. 5:2—7:22)

C. Solomon’s Demise (1 Kin. 9:1-11:43; 2 Chr. 8:1-9:31)

1. Davidic Covenant Repeated (1 Kin. 9:1–9)

2. Solomon’s Disobedience to the Covenant (1 Kin. 9:10—11:8; 2 Chr. 8:1–9:28)

3. Solomon’s Chastening for Breaking the Covenant (1 Kin. 11:9–40)

4. Solomon’s Death (1 Kin. 11:41–43; 2 Chr. 9:29–31)

V. THE KINGDOM DIVIDED (1 Kin. 12:1-22:53; 2 Kin. 1:1-17:41; 2 Chr. 10:1-28:27)

A. The Kingdom Divides (1 Kin. 12:1-14:31)

1. The Division’s Cause (1 Kin. 12:1–24)

2. Jeroboam, King of Israel (1 Kin. 12:25—14:20)

3. Rehoboam, King of Judah (1 Kin. 14:21–31; 2 Chr. 10:1—12:16)

B. Judah’s Two Kings (1 Kin. 15:1-24; 2 Chr. 13:1-16:14)

1. Abijam, a.k.a. Joram, King of Judah (1 Kin. 15:1–8; 2 Chr. 13:1–22)

2. Asa, King of Judah (1 Kin. 15:9–24; 2 Chr. 14:1—16:14)

C. Israel’s Five Kings (1 Kin. 15:25-16:28)

1. Nadab, King of Israel (1 Kin. 15:25–31)

2. Baasha, King of Israel (1 Kin. 15:32—16:7)

3. Elah, King of Israel (1 Kin. 16:8–14)

4. Zimri, King of Israel (1 Kin. 16:15–20)

5. Omri, King of Israel (1 Kin. 16:21–28)

D. Ahab, King of Israel (1 Kin. 16:29-22:40)

1. Ahab’s Sin (1 Kin. 16:29–34)

2. Elijah the Prophet (1 Kin. 17:1—19:21)

3. Wars with Syria (1 Kin. 20:1–43)

4. Naboth Swindled and Killed (1 Kin. 21:1–16)

5. Ahab’s Death (1 Kin. 21:17—22:40)

E. Jehoshaphat, King of Judah (1 Kin. 22:41-50; 2 Chr. 17:1-21:3)

F. Ahaziah, King of Israel (1 Kin. 22:51-53; 2 Kin. 1:1-18)

G. Jehoram, a.k.a. Joram, King of Israel (2 Kin. 3:1-8:15)

H. Jehoram, King of Judah (2 Kin. 8:16-24; 2 Chr. 21:4-20)

I. Ahaziah, King of Judah (2 Kin. 8:25-9:29; 2 Chr. 22:1-9)

J. Jehu, King of Israel (2 Kin. 9:30-10:36)

K. Athaliah, Queen of Judah (2 Kin. 11:1-16; 2 Chr. 22:10-23:21)

L. Joash, King of Judah (2 Kin. 11:17-12:21; 2 Chr. 24:1-27)

M. Jehoahaz, King of Israel (2 Kin. 13:1-9)

N. Jehoash, a.k.a. Joash, King of Israel (2 Kin. 13:10-25)

O. Amaziah, King of Judah (2 Kin. 14:1-22; 2 Chr. 25:1-28)

P. Jeroboam II, King of Israel (2 Kin. 14:23-29)

Q. Uzziah, a.k.a., Azariah, King of Judah (2 Kin. 15:1-7; 2 Chr. 26:1-23)

R. Zechariah, King of Israel (2 Kin. 15:8-12)

S. Shallum, King of Israel (2 Kin. 15:13-15)

T. Menahem, King of Israel (2 Kin. 15:16-22)

U. Pekahiah, King of Israel (2 Kin. 15:23-26)

V. Pekah, King of Israel (2 Kin. 15:27-31)

W. Jotham, King of Judah (2 Kin. 15:32-38; 2 Chr. 27:1-9)

X. Ahaz, King of Judah (2 Kin. 16:1-20; 2 Chr. 28:1-27)

Y. Hoshea, King of Israel (2 Kin. 17:1-41)

VI. THE SURVIVING KINGDOM OF JUDAH (2 Kin. 18:1-25:30; 2 Chr. 29:1-36:23)

A. Hezekiah, King of Judah (2 Kin. 18:1-20:21; 2 Chr. 29:1-32:33)

B. Manasseh, King of Judah (2 Kin. 21:1-18; 2 Chr. 33:1-20)

C. Amon, King of Judah (2 Kin. 21:19-26; 2 Chr. 33:21-25)

D. Josiah, King of Judah (2 Kin. 22:1-23:30; 2 Chr. 34:1-35:27)

E. Jehoahaz, King of Judah (2 Kin. 23:31-34; 2 Chr. 36:1-3)

F. Jehoiakim, King of Judah (2 Kin. 23:35-24:7; 2 Chr. 36:4-8)

G. Jehoiachin, King of Judah (2 Kin. 24:8-16; 2 Chr. 36:9, 10)

H. Zedekiah, King of Judah (2 Kin. 24:17-25:21; 2 Chr. 36:11-21)

I. Gedaliah, Governor of Judah (2 Kin. 25:22-26)

J. Jehoiachin Released in Babylon (2 Kin. 25:27-30)

K. Cyrus Decrees Rebuilding in Jerusalem (2 Chr. 36:22, 23)

Introduction to the Prophets

The writing prophets of the OT fall into two groups: the 4 major prophets—Isaiah, Jeremiah, Ezekiel, and Daniel—and the 12 minor prophets—Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. Lamentations falls into the major-prophet grouping because of its connection with Jeremiah.

Besides these, the OT regarded others as prophets. Such prophets as Gad, Nathan, Elijah, and Elisha were typical of the nonwriting prophets. In a sense, John the Baptist as a forerunner of Jesus was a prophet who belonged to the OT era.

The following table gives the sequence and approximate dates and direction of ministry for the writing prophets, with “Israel” designating the northern kingdom and “Judah” the southern:

Prophets Organized by Date and Direction of Ministry

Prophet: Obadiah

Ministered To: Edom

In the Years: 850-840 B.C.

Prophet: Joel

Ministered To: Judah

In the Years: 835-796 B.C.

Prophet: Jonah

Ministered To: Nineveh

In the Years: 784-760 B.C.

Prophet: Amos

Ministered To: Israel

In the Years: 763-755 B.C.

Prophet: Hosea

Ministered To: Israel

In the Years: 755-710 B.C.

Prophet: Isaiah

Ministered To: Judah

In the Years: 739-680 B.C.

Prophet: Micah

Ministered To: Judah

In the Years: 735-710 B.C.

Prophet: Nahum

Ministered To: Nineveh

In the Years: 650-630 B.C.

Prophet: Zephaniah

Ministered To: Judah

In the Years: 635-625 B.C.

Prophet: Jeremiah

Ministered To: Judah

In the Years: 627-570 B.C.

Prophet: Habakkuk

Ministered To: Judah

In the Years: 620-605 B.C.

Prophet: Daniel

Ministered To: Babylon

In the Years: 605-536 B.C.

Prophet: Ezekiel

Ministered To: Babylon

In the Years: 593-570 B.C.

Prophet: Haggai

Ministered To: Judah

In the Years: 520-505 B.C.

Prophet: Zechariah

Ministered To: Judah

In the Years: 520-470 B.C.

Prophet: Malachi

Ministered To: Judah

In the Years: 437-417 B.C.

Another way of categorizing the writing prophets relates them chronologically to the captivities of Israel (ca. 722 B.C.) and Judah (ca. 586 B.C.):

Prophets Organized by Writing Date and Captivity

Pre-Exilic

Obadiah

Joel

Jonah

Amos

Hosea

Isaiah

Micah

Nahum

Zephaniah

Jeremiah

Habakkuk

Exilic

Daniel

Ezekiel

Post-Exilic

Haggai

Zechariah

Malachi

Chronology of Old Testament Kings and Prophets

Messages of the writing prophets sometimes related to the prophets’ immediate future (e.g., Is. 7:1-11) and sometimes to the distant future (e.g., Is. 7:12-14). In their frequent predictions about the coming Messiah, they saw Him in two roles: that of a suffering Messiah (e.g., Is. 53) and that of a reigning Messiah (e.g., Is. 11). The prophets themselves were unable to comprehend completely how these two aspects of the Messiah’s future ministry would fit together (1 Pet. 1:10-12).

God’s dealings with Israel dominated the pages of the major and minor prophets, but several books—Daniel, Obadiah, Jonah, and Nahum—have as their subjects God’s working in Gentile world history. The other prophetic books look beyond Israel from time to time to note how God’s chosen nation will impact the rest of the nations (e.g., Is. 52:10, 15) or how God will judge the nations.

As seen from the chronological listing on the previous page, the period of the writing prophets ended about 400 years before the coming of Christ. No official declaration marked the end of OT prophecy, but the people of Israel came gradually to the realization that no prophet had appeared in Israel for a considerable period of time (cf. 1 Macc. 9:27). From the perspective of later times, it became obvious to all that the great prophetic movement of the OT terminated and thus commenced the 400 “silent years,” after which comparable written ministries of NT apostles and prophets began.

Introduction to Genesis

Title

The English title, Genesis, comes from the Greek translation (Septuagint, LXX) meaning “origins”; whereas, the Hebrew title is derived from the Bible’s very first word, translated “in the beginning.” Genesis serves to introduce the Pentateuch (the first 5 books of the OT) and the entire Bible. The influence of Genesis in Scripture is demonstrated by its being quoted over 35 times in the NT and hundreds of allusions appearing in both Testaments. The story line of salvation which begins in Gen. 3 is not completed until Rev. 21, 22 where the eternal kingdom of redeemed believers is gloriously pictured.

Author and Date

While 1) the author does not identify himself in Genesis and 2) Genesis ends almost 3 centuries before Moses was born, both the OT (Ex. 17:14; Num. 33:2; Josh. 8:31; 1 Kin. 2:3; 2 Kin. 14:6; Ezra 6:18; Neh. 13:1; Dan. 9:11, 13; Mal. 4:4) and the NT (Matt. 8:4; Mark 12:26; Luke 16:29; 24:27, 44; John 5:46; 7:22; Acts 15:1; Rom. 10:19; 1 Cor. 9:9; 2 Cor. 3:15) ascribe this composition to Moses, who is the fitting author in light of his educational background (cf. Acts 7:22). No compelling reasons have been forthcoming to challenge Mosaic authorship. Genesis was written after the Exodus (ca. 1445 B.C.), but before Moses’ death (ca. 1405 B.C.). For a brief biographical sketch of Moses read Ex. 1–6.

Background and Setting

The initial setting for Genesis is eternity past. God then, by willful act and divine Word, spoke all creation into existence, furnished it, and finally breathed life into a lump of dirt which He fashioned in His image to become Adam. God made mankind the crowning point of His creation, i.e., His companions who would enjoy fellowship with Him and bring glory to His name.

The historical background for the early events in Genesis is clearly Mesopotamian. While it is difficult to pinpoint precisely the historical moment for which this book was written, Israel first heard Genesis sometime prior to crossing the Jordan River and entering the Promised Land (ca. 1405 B.C.).

Genesis has 3 distinct, sequential geographical settings: 1) Mesopotamia (chaps. 1–11); 2) the Promised Land (chaps. 12–36); and 3) Egypt (chaps. 37–50). The time frames of these 3 segments are: 1) Creation to ca. 2090 B.C.; 2) 2090–1897 B.C.; and 3) 1897–1804 B.C. Genesis covers more time than the remaining books of the Bible combined.

Historical and Theological Themes

In this book of beginnings, God revealed Himself and a worldview to Israel which contrasted, at times sharply, with the worldview of Israel’s neighbors. The author made no attempt to defend the existence of God or to present a systematic discussion of His person and works. Rather, Israel’s God distinguished Himself clearly from the alleged gods of her neighbors. Theological foundations are revealed which include God the Father, God the Son, God the Holy Spirit, man, sin, redemption, covenant, promise, Satan and angels, kingdom, revelation, Israel, judgment, and blessing.

Genesis 1-11 (primeval history) reveals the origins of the universe, i.e., the beginnings of time and space and many of the firsts in human experience, such as marriage, family, the Fall, sin, redemption, judgment, and nations. Genesis 12-50 (patriarchal history) explained to Israel how they came into existence as a family whose ancestry could be traced to Eber (hence the “Hebrews”; Gen. 10:24, 25) and even more remotely to Shem, the son of Noah (hence the “Semites”; Gen. 10:21). God’s people came to understand not only their ancestry and family history, but also the origins of their institutions, customs, languages, and different cultures, especially basic human experiences such as sin and death.

Because they were preparing to enter Canaan and dispossess the Canaanite inhabitants of their homes and properties, God revealed their enemies’ background. In addition, they needed to understand the actual basis of the war they were about to declare in light of the immorality of killing, consistent with the other 4 books that Moses was writing (Exodus, Leviticus, Numbers, and Deuteronomy). Ultimately, the Jewish nation would understand a selected portion of preceding world history and the inaugural background of Israel as a basis by which they would live in their new beginnings under Joshua’s leadership in the land which had previously been promised to their original patriarchal forefather, Abraham.

Genesis 12:1–3 established a primary focus on God’s promises to Abraham. This narrowed their view from the entire world of peoples in Gen. 1–11 to one small nation, Israel, through whom God would progressively accomplish His redemptive plan. This underscored Israel’s mission to be “a light to the Gentiles” (Is. 42:6). God promised land, descendants (seed), and blessing. This 3-fold promise became, in turn, the basis of the covenant with Abraham (Gen. 15:1–20). The rest of Scripture bears out the fulfillment of these promises.

On a larger scale, Gen. 1-11 set forth a singular message about the character and works of God. In the sequence of accounts which make up these chapters of Scripture, a pattern emerges which reveals God’s abundant grace as He responded to the willful disobedience of mankind. Without exception, in each account God increased the manifestation of His grace. But also without exception, man responded in greater sinful rebellion. In biblical words, the more sin abounded the more did God’s grace abound (cf. Rom. 5:20).

One final theme of both theological and historical significance sets Genesis apart from other books of Scripture, in that the first book of Scripture corresponds closely with the final book. In the book of Revelation, the paradise which was lost in Genesis will be regained. The apostle John clearly presented the events recorded in his book as future resolutions to the problems which began as a result of the curse in Gen. 3. His focus is upon the effects of the Fall in the undoing of creation and the manner in which God rids His creation of the curse effect. In John’s own words, “And there shall be no more curse” (Rev. 22:3). Not surprisingly, in the final chapter of God’s Word, believers will find themselves back in the Garden of Eden, the eternal paradise of God, eating from the tree of life (Rev. 22:1-14). At that time, they will partake, wearing robes washed in the blood of the Lamb (Rev. 22:14).

Interpretive Challenges

Grasping the individual messages of Genesis which make up the larger plan and purpose of the book presents no small challenge since both the individual accounts and the book’s overall message offer important lessons to faith and works. Genesis presents creation by divine fiat, ex nihilo, i.e., “out of nothing.” Three traumatic events of epic proportions, namely the Fall, the universal Flood, and the Dispersion of nations are presented as historical backdrop in order to understand world history. From Abraham on, the pattern is to focus on God’s redemption and blessing.

The customs of Genesis often differ considerably from those of our modern day. They must be explained against their ancient Near Eastern background. Each custom must be treated according to the immediate context of the passage before any attempt is made to explain it based on customs recorded in extrabiblical sources or even elsewhere in Scripture.

Outline

Genesis by content is comprised of two basic sections: 1) Primitive history (Gen. 1–11) and 2) Patriarchal history (Gen. 12–50). Primitive history records 4 major events: 1) Creation (Gen. 1, 2); 2) the Fall (Gen. 3–5); 3) the Flood (Gen. 6–9); and 4) the Dispersion (Gen. 10, 11). Patriarchal history spotlights 4 great men: 1) Abraham (Gen. 12:1—25:8); 2) Isaac (Gen. 21:1–35:29); 3) Jacob (Gen. 25:21–50:14); and 4) Joseph (Gen. 30:22–50:26).

The literary structure of Genesis is built on the frequently recurring phrase “the history/genealogy of” and is the basis for the following outline.

I. The Creation of Heaven and Earth (1:1-2:3)

II. The Generations of the Heavens and the Earth (2:4-4:26)

A. Adam and Eve in Eden (2:4-25)

B. The Fall and Its Outcomes (chap. 3)

C. Murder of a Brother (4:1-24)

D. Hope in the Descendants of Seth (4:25, 26)

III. The Generations of Adam (5:1-6:8)

A. Genealogy—Seth to Noah (chap. 5)

B. Rampant Sin Prior to the Flood (6:1-8)

IV. The Generations of Noah (6:9-9:29)

A. Preparation for the Flood (6:9-7:9)

B. The Flood and Deliverance (7:10-8:19)

C. God’s Noahic Covenant (8:20-9:17)

D. The History of Noah’s Descendants (9:18-29)

V. The Generations of Shem, Ham, and Japheth (10:1-11:9)

A. The Nations (chap. 10)

B. Dispersion of the Nations (11:1-9)

VI. The Generations of Shem: Genealogy of Shem to Terah (11:10-26)

VII. The Generations of Terah (11:27-25:11)

A. Genealogy (11:27-32)

B. The Abrahamic Covenant: His Land and People (12:1-22:19)

1. Journey to the Promised Land (12:1–9)

2. Redemption from Egypt (12:10–20)

3. Division of the land (chap. 13)

4. Victory over the kings (chap. 14)

5. The covenant ratified (chap. 15)

6. Rejection of Hagar and Ishmael (chap. 16)

7. The covenant confirmed (chap. 17)

8. Birth of Isaac foretold (18:1–15)

9. Sodom and Gomorrah (18:16—19:38)

10. Philistine encounter (chap. 20)

11. Isaac’s birth (chap. 21)

12. Abraham’s act of faith with Isaac (22:1–19)

C. Abraham’s Promised Seed (22:20-25:11)

1. Rebekah’s background (22:20–24)

2. Death of Sarah (chap. 23)

3. Isaac’s marriage to Rebekah (chap. 24)

4. Isaac the only heir (25:1–6)

5. Death of Abraham (25:7–11)

VIII. The Generations of Ishmael (25:12-18)

IX. The Generations of Isaac (25:19-35:29)

A. Competition Between Esau and Jacob (25:19-34)

B. Covenant Blessings to Isaac (chap. 26)

C. Jacob’s Deception for the Blessing (27:1-40)

D. Blessing on Jacob in a Foreign Land (27:41-32:32)

1. Jacob sent to Laban (27:41—28:9)

2. Angel at Bethel (28:10–22)

3. Disagreements with Laban (29:1–30)

4. Promised seed (29:31—30:24)

5. Departure from Aram (30:25—31:55)

6. Angels at Mahanaim and Penuel (chap. 32)

E. Esau’s Reunion and Reconciliation with Jacob (33:1-17)

F. Events and Deaths from Shechem to Mamre (33:18-35:29)

X. The Generations of Esau (36:1-37:1)

XI. The Generations of Jacob (37:2-50:26)

A. Joseph’s Dreams (37:2-11)

B. Family Tragedy (37:12-38:30)

C. Vice Regency over Egypt (chaps. 39-41)

D. Reunion with Family (chaps. 42-45)

E. Transition to Exodus (chaps. 46-50)

1. Journey to Egypt (46:1–27)

2. Occupation in Goshen (46:28—47:31)

3. Blessings on the twelve tribes (48:1—49:28)

4. Death and burial of Jacob in Canaan (49:29—50:14)

5. Death of Joseph in Egypt (50:15–26)

The First Book of Moses Called

GENESIS

Genesis 1

The History of Creation

(Gen. 2:4–9; Job 38:4–11; John 1:1–5)

1In the abeginning bGod created the heavens and the earth.

2The earth was cwithout form, and void; and darkness 1was on the face of the deep. dAnd the Spirit of God was hovering over the face of the waters.

3eThen God said, f“Let there be glight”; and there was light.

4And God saw the light, that it was good; and God divided the light from the darkness.

5God called the light Day, and the hdarkness He called Night. 2So the evening and the morning were the first day.

6Then God said, i“Let there be a 3firmament in the midst of the waters, and let it divide the waters from the waters.”

7Thus God made the firmament, jand divided the waters which were under the firmament from the waters which were kabove the firmament; and it was so.

8And God called the firmament Heaven. So the evening and the morning were the second day.

9Then God said, l“Let the waters under the heavens be gathered together into one place, and mlet the dry land appear”; and it was so.

10And God called the dry land Earth, and the gathering together of the waters He called Seas. And God saw that it was good.

11Then God said, “Let the earth nbring forth grass, the herb that yields seed, and the ofruit tree that yields fruit according to its kind, whose seed is in itself, on the earth”; and it was so.

12And the earth brought forth grass, the herb that yields seed according to its kind, and the tree that yields fruit, whose seed is in itself according to its kind. And God saw that it was good.

13So the evening and the morning were the third day.

14Then God said, “Let there be plights in the firmament of the heavens to divide the day from the night; and let them be for signs and qseasons, and for days and years;

15“and let them be for lights in the firmament of the heavens to give light on the earth”; and it was so.

16Then God made two great 4lights: the rgreater light to rule the day, and the slesser light to rule the night. He made tthe stars also.

17God set them in the firmament of the uheavens to give light on the earth,

18and to vrule over the day and over the night, and to divide the light from the darkness. And God saw that it was good.

19So the evening and the morning were the fourth day.

20Then God said, “Let the waters abound with an abundance of living 5creatures, and let birds fly above the earth across the face of the 6firmament of the heavens.”

21So wGod created great sea creatures and every living thing that moves, with which the waters abounded, according to their kind, and every winged bird according to its kind. And God saw that it was good.

22And God blessed them, saying, x“Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth.”

23So the evening and the morning were the fifth day.

24Then God said, “Let the earth bring forth the living creature according to its kind: cattle and creeping thing and beast of the earth, each according to its kind”; and it was so.

25And God made the beast of the earth according to its kind, cattle according to its kind, and everything that creeps on the earth according to its kind. And God saw that it was good.

26Then God said, y“Let Us make man in Our image, according to Our likeness; zlet them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over 7all the earth and over every creeping thing that creeps on the earth.”

27So God created man ain His own image; in the image of God He created him; bmale and female He created them.

28Then God blessed them, and God said to them, c“Be fruitful and multiply; fill the earth and dsubdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that 8moves on the earth.”

29And God said, “See, I have given you every herb that yields seed which is on the face of all the earth, and every tree whose fruit yields seed; eto you it shall be for food.

30“Also, to fevery beast of the earth, to every gbird of the air, and to everything that creeps on the earth, in which there is 9life, I have given every green herb for food”; and it was so.

31Then hGod saw everything that He had made, and indeed it was very good. So the evening and the morning were the sixth day.

Genesis 2

The Garden of Eden

1Thus the heavens and the earth, and aall the host of them, were finished.

2bAnd on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done.

3Then God cblessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.

4dThis is the 1history of the heavens and the earth when they were created, in the day that the LORD God made the earth and the heavens,

5before any eplant of the field was in the earth and before any herb of the field had grown. For the LORD God had not fcaused it to rain on the earth, and there was no man gto till the ground;

6but a mist went up from the earth and watered the whole face of the ground.

7And the LORD God formed man of the hdust of the ground, and ibreathed into his jnostrils the breath of life; and kman became a living being.

Life in God’s Garden

8The LORD God planted la garden meastward in nEden, and there He put the man whom He had formed.

9And out of the ground the LORD God made oevery tree grow that is pleasant to the sight and good for food. pThe tree of life was also in the midst of the garden, and the tree of the knowledge of good and qevil.

10Now a river went out of Eden to water the garden, and from there it parted and became four riverheads.

11The name of the first is Pishon; it is the one which skirts rthe whole land of Havilah, where there is gold.

12And the gold of that land is good. sBdellium and the onyx stone are there.

13The name of the second river is Gihon; it is the one which goes around the whole land of Cush.

14The name of the third river is tHiddekel;2 it is the one which goes toward the east of 3Assyria. The fourth river is the Euphrates.

15Then the LORD God took 4the man and put him in the garden of Eden to 5tend and keep it.

16And the LORD God commanded the man, saying, “Of every tree of the garden you may freely eat;

17“but of the tree of the knowledge of good and evil uyou shall not eat, for in the day that you eat of it vyou6 shall surely wdie.”

18And the LORD God said, “It is not good that man should be alone; xI will make him a helper comparable to him.”

19yOut of the ground the LORD God formed every beast of the field and every bird of the air, and zbrought them to 7Adam to see what he would call them. And whatever Adam called each living creature, that was its name.

20So Adam gave names to all cattle, to the birds of the air, and to every beast of the field. But for Adam there was not found a helper comparable to him.

21And the LORD God caused a adeep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place.

22Then the rib which the LORD God had taken from man He 8made into a woman, band He cbrought her to the man.

23And Adam said:

This is now dbone of my bones

And flesh of my flesh;

She shall be called 9Woman,

Because she was etaken out of 10Man.”

24fTherefore a man shall leave his father and mother and gbe11 joined to his wife, and they shall become one flesh.

25hAnd they were both naked, the man and his wife, and were not iashamed.

Genesis 3

The Temptation and Fall of Man

(Rom. 5:12–21)

1Now athe serpent was bmore cunning than any beast of the field which the LORD God had made. And he said to the woman, “Has God indeed said, ‘You shall not eat of every tree of the garden’?”

2And the woman said to the serpent, “We may eat the cfruit of the trees of the garden;

3“but of the fruit of the tree which is in the midst of the garden, God has said, ‘You shall not eat it, nor shall you dtouch it, lest you die.”’

4eThen the serpent said to the woman, “You will not surely die.

5“For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil.”

6So when the woman fsaw that the tree was good for food, that it was 1pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit gand ate. She also gave to her husband with her, and he ate.

7Then the eyes of both of them were opened, hand they knew that they were naked; and they sewed fig leaves together and made themselves 2coverings.

8And they heard ithe 3sound of the LORD God walking in the garden in the 4cool of the day, and Adam and his wife jhid themselves from the presence of the LORD God among the trees of the garden.

9Then the LORD God called to Adam and said to him, “Where are you?”

10So he said, “I heard Your voice in the garden, kand I was afraid because I was naked; and I hid myself.”

11And He said, “Who told you that you were naked? Have you eaten from the tree of which I commanded you that you should not eat?”

12Then the man said, l“The woman whom You gave to be with me, she gave me of the tree, and I ate.”

13And the LORD God said to the woman, “What is this you have done?” The woman said, m“The serpent deceived me, and I ate.”

14So the LORD God said to the serpent:

Because you have done this,

You are cursed more than all cattle,

And more than every beast of the field;

On your belly you shall go,

And nyou shall eat dust

All the days of your life.

15And I will put enmity

Between you and the woman,

And between oyour seed and pher Seed;

qHe shall bruise your head,

And you shall bruise His heel.”

16To the woman He said:

I will greatly multiply your sorrow and your conception;

rIn pain you shall bring forth children;

sYour desire shall be 5for your husband,

And he shall trule over you.”

17Then to Adam He said, u“Because you have heeded the voice of your wife, and have eaten from the tree vof which I commanded you, saying, ‘You shall not eat of it’:

wCursed is the ground for your sake;

xIn toil you shall eat of it

All the days of your life.

18Both thorns and thistles it shall 6bring forth for you,

And yyou shall eat the herb of the field.

19zIn the sweat of your face you shall eat bread

Till you return to the ground,

For out of it you were taken;

aFor dust you are,

And bto dust you shall return.”

20And Adam called his wife’s name cEve,7 because she was the mother of all living.

21Also for Adam and his wife the LORD God made tunics of skin, and clothed them.

22Then the LORD God said, “Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever”—

23therefore the LORD God sent him out of the garden of Eden dto till the ground from which he was taken.

24So eHe drove out the man; and He placed fcherubim gat the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of hlife.

Genesis 4

Cain Murders Abel

(Luke 11:51; Heb. 11:4; 12:24)

1Now Adam knew Eve his wife, and she conceived and bore 1Cain, and said, “I have acquired a man from the LORD.”

2Then she bore again, this time his brother 2Abel. Now aAbel was a keeper of sheep, but Cain was a tiller of the ground.

3And 3in the process of time it came to pass that Cain brought an offering of the fruit bof the ground to the LORD.

4Abel also brought of cthe firstborn of his flock and of dtheir fat. And the LORD erespected Abel and his offering,

5but He did not respect Cain and his offering. And Cain was very angry, and his countenance fell.

6So the LORD said to Cain, “Why are you angry? And why has your countenance fallen?

7“If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is 4for you, but you should rule over it.”

8Now Cain 5talked with Abel his 6brother; and it came to pass, when they were in the field, that Cain rose up against Abel his brother and fkilled him.

9Then the LORD said to Cain, “Where is Abel your brother?” He said, g“I do not know. Am I hmy brother’s keeper?”

10And He said, “What have you done? The voice of your brother’s blood icries out to Me from the ground.

11“So now jyou are cursed from the earth, which has opened its mouth to receive your brother’s blood from your hand.

12“When you till the ground, it shall no longer yield its strength to you. A fugitive and a vagabond you shall be on the earth.”

13And Cain said to the LORD, “My 7punishment is greater than I can bear!

14“Surely You have driven me out this day from the face of the ground; kI shall be lhidden from Your face; I shall be a fugitive and a vagabond on the earth, and it will happen that manyone who finds me will kill me.”

15And the LORD said to him, 8“Therefore, whoever kills Cain, vengeance shall be taken on him nsevenfold.” And the LORD set a omark on Cain, lest anyone finding him should kill him.

The Family of Cain

16Then Cain pwent out from the qpresence of the LORD and dwelt in the land of 9Nod on the east of Eden.

17And Cain knew his wife, and she conceived and bore Enoch. And he built a city, rand called the name of the city after the name of his son—Enoch.

18To Enoch was born Irad; and Irad begot Mehujael, and Mehujael begot Methushael, and Methushael begot Lamech.

19Then Lamech took for himself stwo wives: the name of one was Adah, and the name of the second was Zillah.

20And Adah bore Jabal. He was the father of those who dwell in tents and have livestock.

21His brother’s name was Jubal. He was the father of all those who play the harp and 10flute.

22And as for Zillah, she also bore Tubal-Cain, an instructor of every craftsman in bronze and iron. And the sister of Tubal-Cain was Naamah.

23Then Lamech said to his wives:

Adah and Zillah, hear my voice;

Wives of Lamech, listen to my speech!

For I have 11killed a man for wounding me,

Even a young man 12for hurting me.

24tIf Cain shall be avenged sevenfold,

Then Lamech seventy-sevenfold.”

A New Son

25And Adam knew his wife again, and she bore a son and unamed him 13Seth, “For God has appointed another seed for me instead of Abel, whom Cain killed.”

26And as for Seth, vto him also a son was born; and he named him 14Enosh. Then men began wto call on the name of the LORD.

Genesis 5

The Family of Adam

(1 Chr. 1:1–4; Luke 3:36–38)

1This is the book of the agenealogy of Adam. In the day that God created man, He made him in bthe likeness of God.

2He created them cmale and female, and dblessed them and called them Mankind in the day they were created.

3And Adam lived one hundred and thirty years, and begot a son ein his own likeness, after his image, and fnamed him Seth.

4After he begot Seth, gthe days of Adam were eight hundred years; hand he had sons and daughters.

5So all the days that Adam lived were nine hundred and thirty years; iand he died.

6Seth lived one hundred and five years, and begot jEnosh.

7After he begot Enosh, Seth lived eight hundred and seven years, and had sons and daughters.

8So all the days of Seth were nine hundred and twelve years; and he died.

9Enosh lived ninety years, and begot 1Cainan.

10After he begot Cainan, Enosh lived eight hundred and fifteen years, and had sons and daughters.

11So all the days of Enosh were nine hundred and five years; and he died.

12Cainan lived seventy years, and begot Mahalalel.

13After he begot Mahalalel, Cainan lived eight hundred and forty years, and had sons and daughters.

14So all the days of Cainan were nine hundred and ten years; and he died.

15Mahalalel lived sixty-five years, and begot Jared.

16After he begot Jared, Mahalalel lived eight hundred and thirty years, and had sons and daughters.

17So all the days of Mahalalel were eight hundred and ninety-five years; and he died.

18Jared lived one hundred and sixty-two years, and begot kEnoch.

19After he begot Enoch, Jared lived eight hundred years, and had sons and daughters.

20So all the days of Jared were nine hundred and sixty-two years; and he died.

21Enoch lived sixty-five years, and begot Methuselah.

22After he begot Methuselah, Enoch lwalked with God three hundred years, and had sons and daughters.

23So all the days of Enoch were three hundred and sixty-five years.

24And mEnoch walked with God; and he was not, for God ntook him.

25Methuselah lived one hundred and eighty-seven years, and begot Lamech.

26After he begot Lamech, Methuselah lived seven hundred and eighty-two years, and had sons and daughters.

27So all the days of Methuselah were nine hundred and sixty-nine years; and he died.

28Lamech lived one hundred and eighty-two years, and had a son.

29And he called his name oNoah,2 saying, “This one will comfort us concerning our work and the toil of our hands, because of the ground pwhich the LORD has cursed.”

30After he begot Noah, Lamech lived five hundred and ninety-five years, and had sons and daughters.

31So all the days of Lamech were seven hundred and seventy-seven years; and he died.

32And Noah was five hundred years old, and Noah begot qShem, Ham, rand Japheth.

Genesis 6

The Wickedness and Judgment of Man

1Now it came to pass, awhen men began to multiply on the face of the earth, and daughters were born to them,

2that the sons of God saw the daughters of men, that they were beautiful; and they btook wives for themselves of all whom they chose.

3And the LORD said, c“My Spirit shall not dstrive1 with man forever, efor he is indeed flesh; yet his days shall be one hundred and twenty years.”

4There were 2giants on the earth in those fdays, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown.

5Then 3the LORD saw that the wickedness of man was great in the earth, and that every gintent4 of the thoughts of his heart was only evil 5continually.

6And hthe LORD was sorry that He had made man on the earth, and iHe was grieved in His jheart.

7So the LORD said, “I will kdestroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them.”

8But Noah lfound grace in the eyes of the LORD.

Noah Pleases God

9This is the genealogy of Noah. mNoah was a just man, 6perfect in his generations. Noah nwalked with God.

10And Noah begot three sons: oShem, Ham, and Japheth.

11The earth also was corrupt pbefore God, and the earth was qfilled with violence.

12So God rlooked upon the earth, and indeed it was corrupt; for sall flesh had corrupted their way on the earth.

The Ark Prepared

(Heb. 11:7; 1 Pet. 3:20)

13And God said to Noah, t“The end of all flesh has come before Me, for the earth is filled with violence through them; uand behold, vI will destroy them with the earth.

14“Make yourself an ark of gopherwood; make 7rooms in the ark, and cover it inside and outside with pitch.

15“And this is how you shall make it: The length of the ark shall be three hundred 8cubits, its width fifty cubits, and its height thirty cubits.

16“You shall make a window for the ark, and you shall finish it to a cubit from above; and set the door of the ark in its side. You shall make it with lower, second, and third decks.

17w“And behold, I Myself am bringing xfloodwaters on the earth, to destroy from under heaven all flesh in which is the breath of life; everything that is on the earth shall ydie.

18“But I will establish My zcovenant with you; and ayou shall go into the ark—you, your sons, your wife, and your sons’ wives with you.

19“And of every living thing of all flesh you shall bring btwo of every sort into the ark, to keep them alive with you; they shall be male and female.

20“Of the birds after their kind, of animals after their kind, and of every creeping thing of the earth after its kind, two of every kind cwill come to you to keep them alive.

21“And you shall take for yourself of all food that is eaten, and you shall gather it to yourself; and it shall be food for you and for them.”

22dThus Noah did; eaccording to all that fGod commanded him, so he did.

Genesis 7

The Great Flood

(Luke 17:26, 27)

1Then the aLORD said to Noah, b“Come into the ark, you and all your household, because I have seen that cyou are righteous before Me in this generation.

2“You shall take with you seven each of every dclean animal, a male and his female; etwo each of animals that are unclean, a male and his female;

3“also seven each of birds of the air, male and female, to keep 1the species alive on the face of all the earth.

4“For after fseven more days I will cause it to rain on the earth gforty days and forty nights, and I will 2destroy from the face of the earth all living things that I have made.” The Flood Chronology

5hAnd Noah did according to all that the LORD commanded him.

6Noah was isix hundred years old when the floodwaters were on the earth.

7jSo Noah, with his sons, his wife, and his sons’ wives, went into the ark because of the waters of the flood.

8Of clean animals, of animals that are unclean, of birds, and of everything that creeps on the earth,

9two by two they went into the ark to Noah, male and female, as God had commanded Noah.

10And it came to pass after seven days that the waters of the flood were on the earth.

11In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, on kthat day all lthe fountains of the great deep were broken up, and the mwindows of heaven were opened.

12nAnd the rain was on the earth forty days and forty nights.

13On the very same day Noah and Noah’s sons, Shem, Ham, and Japheth, and Noah’s wife and the three wives of his sons with them, entered the ark—

14othey and every beast after its kind, all cattle after their kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, every bird of every psort.

15And they qwent into the ark to Noah, two by two, of all flesh in which is the breath of life.

16So those that entered, male and female of all flesh, went in ras God had commanded him; and the LORD shut him in.

17sNow the flood was on the earth forty days. The waters increased and lifted up the ark, and it rose high above the earth.

18The waters prevailed and greatly increased on the earth, tand the ark moved about on the surface of the waters.

19And the waters prevailed exceedingly on the earth, and all the high hills under the whole heaven were covered.

20The waters prevailed fifteen cubits upward, and the mountains were covered.

21uAnd all flesh died that moved on 3the earth: birds and cattle and beasts and every creeping thing that creeps on the earth, and every man.

22All in vwhose nostrils was the breath 4of the spirit of life, all that was on the dry land, died.

23So He destroyed all living things which were on the face of the ground: both man and cattle, creeping thing and bird of the air. They were destroyed from the earth. Only wNoah and those who were with him in the ark remained alive.

24xAnd the waters prevailed on the earth one hundred and fifty days.

Genesis 8

Noah’s Deliverance

1Then God aremembered Noah, and every living thing, and all the animals that were with him in the ark. bAnd God made a wind to pass over the earth, and the waters subsided.

2cThe fountains of the deep and the windows of heaven were also dstopped, and ethe rain from heaven was restrained.

3And the waters receded continually from the earth. At the end fof the hundred and fifty days the waters decreased.

4Then the ark rested in the seventh month, the seventeenth day of the month, on the mountains of Ararat. Major Mountains of the Bible

5And the waters decreased continually until the tenth month. In the tenth month, on the first day of the month, the tops of the mountains were seen.

6So it came to pass, at the end of forty days, that Noah opened gthe window of the ark which he had made.

7Then he sent out a raven, which kept going to and fro until the waters had dried up from the earth.

8He also sent out from himself a dove, to see if the waters had receded from the face of the ground.

9But the dove found no resting place for the sole of her foot, and she returned into the ark to him, for the waters were on the face of the whole earth. So he put out his hand and took her, and drew her into the ark to himself.

10And he waited yet another seven days, and again he sent the dove out from the ark.

11Then the dove came to him in the evening, and behold, a freshly plucked olive leaf was in her mouth; and Noah knew that the waters had receded from the earth.

12So he waited yet another seven days and sent out the dove, which did not return again to him anymore.

13And it came to pass in the six hundred and first year, in the first month, the first day of the month, that the waters were dried up from the earth; and Noah removed the covering of the ark and looked, and indeed the surface of the ground was dry.

14And in the second month, on the twenty-seventh day of the month, the earth was dried.

15Then God spoke to Noah, saying,

16“Go out of the ark, hyou and your wife, and your sons and your sons’ wives with you.

17“Bring out with you every living thing of all flesh that is with you: birds and cattle and every creeping thing that creeps on the earth, so that they may abound on the earth, and ibe fruitful and multiply on the earth.”

18So Noah went out, and his sons and his wife and his sons’ wives with him.

19Every animal, every creeping thing, every bird, and whatever creeps on the earth, according to their families, went out of the ark.

God’s Covenant with Creation

20Then Noah built an jaltar to the LORD, and took of kevery clean animal and of every clean bird, and offered lburnt offerings on the altar.

21And the LORD smelled ma soothing aroma. Then the LORD said in His heart, “I will never again ncurse the ground for man’s sake, although the oimagination1 of man’s heart is evil from his youth; pnor will I again destroy every living thing as I have done.

22While the earth qremains,

Seedtime and harvest,

Cold and heat,

Winter and summer,

And rday and night

Shall not cease.”

Genesis 9

God’s Promise to Noah

1So God blessed Noah and his sons, and said to them: a“Be fruitful and multiply, and fill the earth.

2b“And the fear of you and the dread of you shall be on every beast of the earth, on every bird of the air, on all that move on the earth, and on all the fish of the sea. They are given into your hand.

3c“Every moving thing that lives shall be food for you. I have given you dall things, even as the egreen herbs.

4f“But you shall not eat flesh with its life, that is, its blood.

5“Surely for your lifeblood I will demand a reckoning; gfrom the hand of every beast I will require it, and hfrom the hand of man. From the hand of every iman’s brother I will require the life of man.

6Whoever jsheds man’s blood,

By man his blood shall be shed;

kFor in the image of God

He made man.

7And as for you, lbe fruitful and multiply;

Bring forth abundantly in the earth

And multiply in it.”

8Then God spoke to Noah and to his sons with him, saying:

9“And as for Me, mbehold, I establish nMy covenant with you and with your 1descendants after you,

10o“and with every living creature that is with you: the birds, the cattle, and every beast of the earth with you, of all that go out of the ark, every beast of the earth.

11“Thus pI establish My covenant with you: Never again shall all flesh be cut off by the waters of the flood; never again shall there be a flood to destroy the earth.”

12And God said: q“This is the sign of the covenant which I make between Me and you, and every living creature that is with you, for perpetual generations:

13“I set rMy rainbow in the cloud, and it shall be for the sign of the covenant between Me and the earth.

14“It shall be, when I bring a cloud over the earth, that the rainbow shall be seen in the cloud;

15“and sI will remember My covenant which is between Me and you and every living creature of all flesh; the waters shall never again become a flood to destroy all flesh.

16“The rainbow shall be in the cloud, and I will look on it to remember tthe everlasting covenant between God and every living creature of all flesh that is on the earth.”

17And God said to Noah, “This is the sign of the covenant which I have established between Me and all flesh that is on the earth.”

Noah and His Sons

18Now the sons of Noah who went out of the ark were Shem, Ham, and Japheth. uAnd Ham was the father of Canaan.

19vThese three were the sons of Noah, wand from these the whole earth was populated.

20And Noah began to be xa farmer, and he planted a vineyard.

21Then he drank of the wine yand was drunk, and became uncovered in his tent.

22And Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers outside.

23zBut Shem and Japheth took a garment, laid it on both their shoulders, and went backward and covered the nakedness of their father. Their faces were 2turned away, and they did not see their father’s nakedness.

24So Noah awoke from his wine, and knew what his younger son had done to him.

25Then he said:

aCursed be Canaan;

A bservant of servants

He shall be to his brethren.”

26And he said:

cBlessed be the LORD,

The God of Shem,

And may Canaan be his servant.

27May God denlarge Japheth,

eAnd may he dwell in the tents of Shem;

And may Canaan be his servant.”

28And Noah lived after the flood three hundred and fifty years.

29So all the days of Noah were nine hundred and fifty years; and he died.

Genesis 10

Nations Descended from Noah

(1 Chr. 1:5–27)

1Now this is the genealogy of the sons of Noah: Shem, Ham, and Japheth. aAnd sons were born to them after the flood.

2bThe sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.

3The sons of Gomer were Ashkenaz, 1Riphath, and Togarmah.

4The sons of Javan were Elishah, Tarshish, Kittim, and 2Dodanim.

5From these cthe coastland peoples of the Gentiles were separated into their lands, everyone according to his language, according to their families, into their nations.

6dThe sons of Ham were Cush, Mizraim, 3Put, and Canaan.

7The sons of Cush were Seba, Havilah, Sabtah, Raamah, and Sabtechah; and the sons of Raamah were Sheba and Dedan.

8Cush begot eNimrod; he began to be a mighty one on the earth.

9He was a mighty fhunter gbefore the LORD; therefore it is said, “Like Nimrod the mighty hunter before the LORD.”

10hAnd the beginning of his kingdom was iBabel, Erech, Accad, and Calneh, in the land of Shinar.

11From that land he went jto Assyria and built Nineveh, Rehoboth Ir, Calah,

12and Resen between Nineveh and Calah (that is the principal city).

13Mizraim begot Ludim, Anamim, Lehabim, Naphtuhim,

14Pathrusim, and Casluhim k(from whom came the Philistines and Caphtorim).

15Canaan begot Sidon his firstborn, and lHeth;

16mthe Jebusite, the Amorite, and the Girgashite;

17the Hivite, the Arkite, and the Sinite;

18the Arvadite, the Zemarite, and the Hamathite. Afterward the families of the Canaanites were dispersed.

19nAnd the border of the Canaanites was from Sidon as you go toward Gerar, as far as Gaza; then as you go toward Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha.

20These were the sons of Ham, according to their families, according to their languages, in their lands and in their nations.

21And children were born also to Shem, the father of all the children of Eber, 4the brother of Japheth the elder.

22The osons of Shem were Elam, Asshur, pArphaxad, Lud, and Aram.

23The sons of Aram were Uz, Hul, Gether, and 5Mash.

246Arphaxad begot qSalah, and Salah begot Eber.

25rTo Eber were born two sons: the name of one was 7Peleg, for in his days the earth was divided; and his brother’s name was Joktan.

26Joktan begot Almodad, Sheleph, Hazarmaveth, Jerah,

27Hadoram, Uzal, Diklah,

288Obal, Abimael, Sheba,

29Ophir, Havilah, and Jobab. All these were the sons of Joktan.

30And their dwelling place was from Mesha as you go toward Sephar, the mountain of the east.

31These were the sons of Shem, according to their families, according to their languages, in their lands, according to their nations.

32sThese were the families of the sons of Noah, according to their generations, in their nations; tand from these the nations were divided on the earth after the flood. The Nations of Genesis 10

Genesis 11

The Tower of Babel

1Now the whole earth had one language and one 1speech.

2And it came to pass, as they journeyed from the east, that they found a plain in the land aof Shinar, and they dwelt there.

3Then they said to one another, “Come, let us make bricks and 2bake them thoroughly.” They had brick for stone, and they had asphalt for mortar.

4And they said, “Come, let us build ourselves a city, and a tower bwhose top is in the heavens; let us make a cname for ourselves, lest we dbe scattered abroad over the face of the whole earth.”

5eBut the LORD came down to see the city and the tower which the sons of men had built.

6And the LORD said, “Indeed fthe people are one and they all have gone language, and this is what they begin to do; now nothing that they hpropose to do will be withheld from them.

7“Come, ilet Us go down and there jconfuse their language, that they may not understand one another’s speech.”

8So kthe LORD scattered them abroad from there lover the face of all the earth, and they ceased building the city.

9Therefore its name is called 3Babel, mbecause there the LORD confused the language of all the earth; and from there the LORD scattered them abroad over the face of all the earth.

Shem’s Descendants

(1 Chr. 1:17–27; Luke 3:34–36)

10nThis is the genealogy of Shem: Shem was one hundred years old, and begot Arphaxad two years after the flood.

11After he begot Arphaxad, Shem lived five hundred years, and begot sons and daughters.

12Arphaxad lived thirty-five years, oand begot Salah.

13After he begot Salah, Arphaxad lived four hundred and three years, and begot sons and daughters.

14Salah lived thirty years, and begot Eber.

15After he begot Eber, Salah lived four hundred and three years, and begot sons and daughters.

16pEber lived thirty-four years, and begot qPeleg.

17After he begot Peleg, Eber lived four hundred and thirty years, and begot sons and daughters.

18Peleg lived thirty years, and begot Reu.

19After he begot Reu, Peleg lived two hundred and nine years, and begot sons and daughters.

20Reu lived thirty-two years, and begot rSerug.

21After he begot Serug, Reu lived two hundred and seven years, and begot sons and daughters.

22Serug lived thirty years, and begot Nahor.

23After he begot Nahor, Serug lived two hundred years, and begot sons and daughters.

24Nahor lived twenty-nine years, and begot sTerah.

25After he begot Terah, Nahor lived one hundred and nineteen years, and begot sons and daughters.

26Now Terah lived seventy years, and tbegot 4Abram, Nahor, and Haran.

Terah’s Descendants

27This is the genealogy of Terah: Terah begot uAbram, Nahor, and Haran. Haran begot Lot.

28And Haran died before his father Terah in his native land, in Ur of the Chaldeans.

29Then Abram and Nahor took wives: the name of Abram’s wife was vSarai,5 and the name of Nahor’s wife, wMilcah, the daughter of Haran the father of Milcah and the father of Iscah.

30But xSarai was barren; she had no child.

31And Terah ytook his son Abram and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram’s wife, and they went out with them from zUr of the Chaldeans to go to athe land of Canaan; and they came to Haran and dwelt there.

32So the days of Terah were two hundred and five years, and Terah died in Haran.

Genesis 12

Promises to Abram

(Acts 7:2–5)

1Now the aLORD had said to Abram:

Get bout of your country,

From your family

And from your father’s house,

To a land that I will show you. Abraham’s Journeys

2cI will make you a great nation;

dI will bless you

And make your name great;

eAnd you shall be a blessing.

3fI will bless those who bless you,

And I will curse him who curses you;

And in gyou all the families of the earth shall be hblessed.”

4So Abram departed as the LORD had spoken to him, and Lot went with him. And Abram was seventy-five years old when he departed from Haran.

5Then Abram took Sarai his wife and Lot his brother’s son, and all their possessions that they had gathered, and ithe 1people whom they had acquired jin Haran, and they kdeparted to go to the land of Canaan. So they came to the land of Canaan.

6Abram lpassed through the land to the place of Shechem, mas far as 2the terebinth tree of Moreh. nAnd the Canaanites were then in the land.

7oThen the LORD appeared to Abram and said, p“To your 3descendants I will give this land.” And there he built an qaltar to the LORD, who had appeared to him.

8And he moved from there to the mountain east of Bethel, and he pitched his tent with Bethel on the west and Ai on the east; there he built an altar to the LORD and rcalled on the name of the LORD.

9So Abram journeyed, sgoing on still toward the 4South.

Abram in Egypt

10Now there was ta famine in the land, and Abram uwent down to Egypt to dwell there, for the famine was vsevere in the land.

11And it came to pass, when he was close to entering Egypt, that he said to Sarai his wife, “Indeed I know that you are wa woman of beautiful countenance.

12“Therefore it will happen, when the Egyptians see you, that they will say, ‘This is his wife’; and they xwill kill me, but they will let you live.

13y“Please say you are my zsister, that it may be well with me for your sake, and that 5I may live because of you.”

14So it was, when Abram came into Egypt, that the Egyptians saw the woman, that she was very beautiful.

15The princes of Pharaoh also saw her and commended her to Pharaoh. And the woman was taken to Pharaoh’s house.

16He atreated Abram well for her sake. He bhad sheep, oxen, male donkeys, male and female servants, female donkeys, and camels.

17But the LORD cplagued Pharaoh and his house with great plagues because of Sarai, Abram’s wife.

18And Pharaoh called Abram and said, d“What is this you have done to me? Why did you not tell me that she was your wife?

19“Why did you say, ‘She is my sister’? I might have taken her as my wife. Now therefore, here is your wife; take her and go your way.”

20eSo Pharaoh commanded his men concerning him; and they sent him away, with his wife and all that he had.

Genesis 13

Abram Inherits Canaan

1Then Abram went up from Egypt, he and his wife and all that he had, and aLot with him, bto the 1South.

2cAbram was very rich in livestock, in silver, and in gold.

3And he went on his journey dfrom the South as far as Bethel, to the place where his tent had been at the beginning, between Bethel and Ai,

4to the eplace of the altar which he had made there at first. And there Abram fcalled on the name of the LORD.

5Lot also, who went with Abram, had flocks and herds and tents.

6Now gthe land was not able to 2support them, that they might dwell together, for their possessions were so great that they could not dwell together.

7And there was hstrife between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. iThe Canaanites and the Perizzites then dwelt in the land.

8So Abram said to Lot, j“Please let there be no strife between you and me, and between my herdsmen and your herdsmen; for we are brethren.

9k“Is not the whole land before you? Please lseparate from me. mIf you take the left, then I will go to the right; or, if you go to the right, then I will go to the left.”

10And Lot lifted his eyes and saw all nthe plain of Jordan, that it was well watered everywhere (before the LORD odestroyed Sodom and Gomorrah) plike the garden of the LORD, like the land of Egypt as you go toward qZoar.

11Then Lot chose for himself all the plain of Jordan, and Lot journeyed east. And they separated from each other.

12Abram dwelt in the land of Canaan, and Lot rdwelt in the cities of the plain and spitched his tent even as far as Sodom.

13But the men of Sodom twere exceedingly wicked and usinful against the LORD.

14And the LORD said to Abram, after Lot vhad separated from him: “Lift your eyes now and look from the place where you are—wnorthward, southward, eastward, and westward;

15“for all the land which you see xI give to you and yyour 3descendants forever.

16“And zI will make your descendants as the dust of the earth; so that if a man could number the dust of the earth, then your descendants also could be numbered.

17“Arise, walk in the land through its length and its width, for I give it to you.”

18aThen Abram moved his tent, and went and bdwelt by 4the terebinth trees of Mamre, cwhich are in Hebron, and built an daltar there to the LORD.

Genesis 14

Lot’s Captivity and Rescue

1And it came to pass in the days of Amraphel king aof Shinar, Arioch king of Ellasar, Chedorlaomer king of bElam, and Tidal king of 1nations,

2that they made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of cAdmah, Shemeber king of Zeboiim, and the king of Bela (that is, dZoar).

3All these joined together in the Valley of Siddim e(that is, the Salt Sea).

4Twelve years fthey served Chedorlaomer, and in the thirteenth year they rebelled.

5In the fourteenth year Chedorlaomer and the kings that were with him came and attacked gthe Rephaim in Ashteroth Karnaim, hthe Zuzim in Ham, ithe Emim in Shaveh Kiriathaim,

6jand the Horites in their mountain of Seir, as far as El Paran, which is by the wilderness.

7Then they turned back and came to En Mishpat (that is, Kadesh), and attacked all the country of the Amalekites, and also the Amorites who dwelt kin Hazezon Tamar.

8And the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and joined together in battle in the Valley of Siddim

9against Chedorlaomer king of Elam, Tidal king of 2nations, Amraphel king of Shinar, and Arioch king of Ellasar—four kings against five.

10Now the Valley of Siddim was full of lasphalt pits; and the kings of Sodom and Gomorrah fled; some fell there, and the remainder fled mto the mountains.

11Then they took nall the goods of Sodom and Gomorrah, and all their provisions, and went their way.

12They also took Lot, Abram’s obrother’s son pwho dwelt in Sodom, and his goods, and departed.

13Then one who had escaped came and told Abram the qHebrew, for rhe dwelt by 3the terebinth trees of Mamre the Amorite, brother of Eshcol and brother of Aner; sand they were allies with Abram.

14Now twhen Abram heard that uhis brother was taken captive, he armed his three hundred and eighteen trained servants who were vborn in his own house, and went in pursuit was far as Dan.

15He divided his forces against them by night, and he and his servants xattacked them and pursued them as far as Hobah, which is 4north of Damascus.

16So he ybrought back all the goods, and also brought back his brother Lot and his goods, as well as the women and the people.

17And the king of Sodom zwent out to meet him at the Valley of Shaveh (that is, the aKing’s Valley), bafter his return from 5the defeat of Chedorlaomer and the kings who were with him.

Abram and Melchizedek

(Heb. 7:1, 2)

18Then cMelchizedek king of Salem brought out dbread and wine; he was ethe priest of fGod Most High.

19And he blessed him and said:

gBlessed be Abram of God Most High,

hPossessor of heaven and earth;

20And iblessed be God Most High,

Who has delivered your enemies into your hand.”

And he jgave him 6a tithe of all.

21Now the king of Sodom said to Abram, “Give me the 7persons, and take the goods for yourself.”

22But Abram ksaid to the king of Sodom, “I lhave raised my hand to the LORD, God Most High, mthe Possessor of heaven and earth,

23“that nI will take nothing, from a thread to a sandal strap, and that I will not take anything that is yours, lest you should say, ‘I have made Abram rich’—

24“except only what the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre; let them take their portion.”

Genesis 15

God’s Covenant with Abram

(Heb. 11:8–10)

1After these things the word of the LORD came to Abram ain a vision, saying, b“Do not be afraid, Abram. I am your cshield, 1your exceedingly dgreat reward.”

2eBut Abram said, “Lord GOD, what will You give me, fseeing I 2go childless, and the heir of my house is Eliezer of Damascus?”

3Then Abram said, “Look, You have given me no offspring; indeed gone3 born in my house is my heir!”

4And behold, the word of the LORD came to him, saying, “This one shall not be your heir, but one who hwill come from your own body shall be your heir.”

5Then He brought him outside and said, “Look now toward heaven, and icount the jstars if you are able to number them.” And He said to him, k“So shall your ldescendants be.”

6And he mbelieved in the LORD, and He naccounted it to him for righteousness.

7Then He said to him, “I am the LORD, who obrought you out of pUr of the Chaldeans, qto give you this land to inherit it.”

8And he said, “Lord GOD, rhow shall I know that I will inherit it?”

9So He said to him, “Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon.”

10Then he brought all these to Him and scut them in two, down the middle, and placed each piece opposite the other; but he did not cut tthe birds in two.

11And when the vultures came down on the carcasses, Abram drove them away.

12Now when the sun was going down, ua deep sleep fell upon Abram; and behold, horror and great darkness fell upon him.

13Then He said to Abram: “Know certainly vthat your descendants will be strangers in a land that is not theirs, and will serve them, and wthey will afflict them four hundred years.

14“And also the nation whom they serve xI will judge; afterward ythey shall come out with great possessions.

15“Now as for you, zyou shall 4go ato your fathers in peace; byou shall be buried at a good old age.

16“But cin the fourth generation they shall return here, for the iniquity dof the Amorites eis not yet complete.”

17And it came to pass, when the sun went down and it was dark, that behold, there appeared a smoking oven and a burning torch that fpassed between those pieces.

18On the same day the LORD gmade a covenant with Abram, saying:

h“To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates—

19“the Kenites, the Kenezzites, the Kadmonites,

20“the Hittites, the Perizzites, the Rephaim,

21“the Amorites, the Canaanites, the Girgashites, and the Jebusites.”

Genesis 16

Hagar and Ishmael

1Now Sarai, Abram’s wife, ahad borne him no children. And she had ban Egyptian maidservant whose name was cHagar.

2dSo Sarai said to Abram, “See now, the LORD ehas restrained me from bearing children. Please, fgo in to my maid; perhaps I shall 1obtain children by her.” And Abram gheeded the voice of Sarai.

3Then Sarai, Abram’s wife, took Hagar her maid, the Egyptian, and gave her to her husband Abram to be his wife, after Abram hhad dwelt ten years in the land of Canaan.

4So he went in to Hagar, and she conceived. And when she saw that she had conceived, her mistress became idespised in her 2eyes.

5Then Sarai said to Abram, 3“My wrong be upon you! I gave my maid into your embrace; and when she saw that she had conceived, I became despised in her eyes. jThe LORD judge between you and me.”

6kSo Abram said to Sarai, “Indeed your maid is in your hand; do to her as you please.” And when Sarai dealt harshly with her, lshe fled from her presence.

7Now the mAngel of the LORD found her by a spring of water in the wilderness, nby the spring on the way to oShur.

8And He said, “Hagar, Sarai’s maid, where have you come from, and where are you going?” She said, “I am fleeing from the presence of my mistress Sarai.”

9The Angel of the LORD said to her, “Return to your mistress, and psubmit yourself under her hand.”

10Then the Angel of the LORD said to her, q“I will multiply your descendants exceedingly, so that they shall not be counted for multitude.”

11And the Angel of the LORD said to her:

Behold, you are with child,

rAnd you shall bear a son.

You shall call his name 4Ishmael,

Because the LORD has heard your affliction.

12sHe shall be a wild man;

His hand shall be against every man,

And every man’s hand against him.

tAnd he shall dwell in the presence of all his brethren.”

13Then she called the name of the LORD who spoke to her, You-Are-5the-God-Who-Sees; for she said, “Have I also here 6seen Him uwho sees me?”

14Therefore the well was called vBeer Lahai Roi;7 observe, it is wbetween Kadesh and Bered.

15So xHagar bore Abram a son; and Abram named his son, whom Hagar bore, Ishmael.

16Abram was eighty-six years old when Hagar bore Ishmael to Abram.

Genesis 17

The Sign of the Covenant

(Ex. 12:43—13:2)

1When Abram was ninety-nine years old, the LORD aappeared to Abram and said to him, b“I am 1Almighty God; cwalk before Me and be dblameless.

2“And I will make My ecovenant between Me and you, and fwill multiply you exceedingly.”

3Then Abram fell on his face, and God talked with him, saying:

4“As for Me, behold, My covenant is with you, and you shall be ga father of 2many nations.

5“No longer shall hyour name be called 3Abram, but your name shall be 4Abraham; ifor I have made you a father of 5many nations.

6“I will make you exceedingly fruitful; and I will make jnations of you, and kkings shall come from you.

7“And I will lestablish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, mto be God to you and nyour descendants after you.

8“Also oI give to you and your descendants after you the land pin6 which you are a stranger, all the land of Canaan, as an everlasting possession; and qI will be their God.”

9And God said to Abraham: “As for you, ryou shall keep My covenant, you and your descendants after you throughout their generations.

10“This is My covenant which you shall keep, between Me and you and your descendants after you: sEvery male child among you shall be circumcised;

11“and you shall be circumcised in the flesh of your foreskins, and it shall be ta sign of the covenant between Me and you.

12“He who is eight days old among you ushall be circumcised, every male child in your generations, he who is born in your house or bought with money from any foreigner who is not your descendant.

13“He who is born in your house and he who is bought with your money must be circumcised, and My covenant shall be in your flesh for an everlasting covenant.

14“And the uncircumcised male child, who is not circumcised in the flesh of his foreskin, that person vshall be cut off from his people; he has broken My covenant.”

15Then God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but 7Sarah shall be her name.

16“And I will bless her wand also give you a son by her; then I will bless her, and she shall be a mother xof nations; ykings of peoples shall be from her.”

17Then Abraham fell on his face zand laughed, and said in his heart, “Shall a child be born to a man who is one hundred years old? And shall Sarah, who is ninety years old, bear a child?”

18And Abraham asaid to God, “Oh, that Ishmael might live before You!”

19Then God said: “No, bSarah your wife shall bear you a son, and you shall call his name Isaac; I will establish My ccovenant with him for an everlasting covenant, and with his descendants after him.

20“And as for Ishmael, I have heard you. Behold, I have blessed him, and will make him fruitful, and dwill multiply him exceedingly. He shall beget etwelve princes, fand I will make him a great nation.

21“But My gcovenant I will establish with Isaac, hwhom Sarah shall bear to you at this iset time next year.”

22Then He finished talking with him, and God went up from Abraham.

23So Abraham took Ishmael his son, all who were born in his house and all who were bought with his money, every male among the men of Abraham’s house, and circumcised the flesh of their foreskins that very same day, as God had said to him.

24Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

25And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin.

26That very same day Abraham was circumcised, and his son Ishmael;

27and jall the men of his house, born in the house or bought with money from a foreigner, were circumcised with him.

Genesis 18

The Son of Promise

(Heb. 13:2)

1Then the LORD appeared to him by 1the aterebinth trees of Mamre, as he was sitting in the tent door in the heat of the day.

2bSo he lifted his eyes and looked, and behold, three men were standing by him; cand when he saw them, he ran from the tent door to meet them, and bowed himself to the ground,

3and said, “My Lord, if I have now found favor in Your sight, do not pass on by Your servant.

4“Please let da little water be brought, and wash your feet, and rest yourselves under the tree.

5“And eI will bring a morsel of bread, that fyou may refresh your hearts. After that you may pass by, ginasmuch as you have come to your servant.” They said, “Do as you have said.”

6So Abraham hurried into the tent to Sarah and said, “Quickly, make ready three measures of fine meal; knead it and make cakes.”

7And Abraham ran to the herd, took a tender and good calf, gave it to a young man, and he hastened to prepare it.

8So hhe took butter and milk and the calf which he had prepared, and set it before them; and he stood by them under the tree as they ate.

9Then they said to him, “Where is Sarah your wife?” So he said, “Here, iin the tent.”

10And He said, “I will certainly return to you jaccording to the time of life, and behold, kSarah your wife shall have a son.” (Sarah was listening in the tent door which was behind him.)

11Now lAbraham and Sarah were old, well advanced in age; and 2Sarah mhad passed the age of childbearing.

12Therefore Sarah nlaughed within herself, saying, o“After I have grown old, shall I have pleasure, my plord being old also?”

13And the LORD said to Abraham, “Why did Sarah laugh, saying, ‘Shall I surely bear a child, since I am old?’

14q“Is anything too hard for the LORD? rAt the appointed time I will return to you, according to the time of life, and Sarah shall have a son.”

15But Sarah denied it, saying, “I did not laugh,” for she was afraid. And He said, “No, but you did laugh!”

Abraham Intercedes for Sodom

16Then the men rose from there and looked toward Sodom, and Abraham went with them sto send them on the way.

17And the LORD said, t“Shall I hide from Abraham what I am doing,

18“since Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be ublessed in him?

19“For I have known him, in order vthat he may command his children and his household after him, that they keep the way of the LORD, to do righteousness and justice, that the LORD may bring to Abraham what He has spoken to him.”

20And the LORD said, “Because wthe outcry against Sodom and Gomorrah is great, and because their xsin is very grave,

21y“I will go down now and see whether they have done altogether according to the outcry against it that has come to Me; and if not, zI will know.”

22Then the men turned away from there aand went toward Sodom, but Abraham still stood before the LORD.

23And Abraham bcame near and said, c“Would You also ddestroy the erighteous with the wicked?

24“Suppose there were fifty righteous within the city; would You also destroy the place and not spare it for the fifty righteous that were in it?

25“Far be it from You to do such a thing as this, to slay the righteous with the wicked, so fthat the righteous should be as the wicked; far be it from You! gShall not the Judge of all the earth do right?”

26So the LORD said, h“If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.”

27Then Abraham answered and said, “Indeed now, I who am ibut dust and ashes have taken it upon myself to speak to the Lord:

28“Suppose there were five less than the fifty righteous; would You destroy all of the city for lack of five?” So He said, “If I find there forty-five, I will not destroy it.”

29And he spoke to Him yet again and said, “Suppose there should be forty found there?” So He said, “I will not do it for the sake of forty.”

30Then he said, “Let not the Lord be angry, and I will speak: Suppose thirty should be found there?” So He said, “I will not do it if I find thirty there.”

31And he said, “Indeed now, I have taken it upon myself to speak to the Lord: Suppose twenty should be found there?” So He said, “I will not destroy it for the sake of twenty.”

32Then he said, j“Let not the Lord be angry, and I will speak but once more: Suppose ten should be found there?” kAnd He said, “I will not destroy it for the sake of ten.”

33So the LORD went His way as soon as He had finished speaking with Abraham; and Abraham returned to his place.

Genesis 19

Sodom’s Depravity

1Now athe two angels came to Sodom in the evening, and bLot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them, and he bowed himself with his face toward the ground.

2And he said, “Here now, my lords, please cturn in to your servant’s house and spend the night, and dwash your feet; then you may rise early and go on your way.” And they said, e“No, but we will spend the night in the open square.”

3But he insisted strongly; so they turned in to him and entered his house. fThen he made them a feast, and baked gunleavened bread, and they ate.

4Now before they lay down, the men of the city, the men of Sodom, both old and young, all the people from every quarter, surrounded the house.

5hAnd they called to Lot and said to him, “Where are the men who came to you tonight? iBring them out to us that we jmay know them carnally.”

6So kLot went out to them through the doorway, shut the door behind him,

7and said, “Please, my brethren, do not do so wickedly!

8l“See now, I have two daughters who have not known a man; please, let me bring them out to you, and you may do to them as you wish; only do nothing to these men, msince this is the reason they have come under the shadow of my roof.”

9And they said, “Stand back!” Then they said, “This one ncame in to 1stay here, oand he keeps acting as a judge; now we will deal worse with you than with them.” So they pressed hard against the man Lot, and came near to break down the door.

10But the men reached out their hands and pulled Lot into the house with them, and shut the door.

11And they pstruck the men who were at the doorway of the house with blindness, both small and great, so that they became weary trying to find the door.

Sodom and Gomorrah Destroyed

(Matt. 11:23, 24; Luke 17:28–32)

12Then the men said to Lot, “Have you anyone else here? Son-in-law, your sons, your daughters, and whomever you have in the city—qtake them out of this place!

13“For we will destroy this place, because the routcry against them has grown great before the face of the LORD, and sthe LORD has sent us to destroy it.”

14So Lot went out and spoke to his sons-in-law, twho had married his daughters, and said, u“Get up, get out of this place; for the LORD will destroy this city!” vBut to his sons-in-law he seemed to be joking.

15When the morning dawned, the angels urged Lot to hurry, saying, w“Arise, take your wife and your two daughters who are here, lest you be consumed in the punishment of the city.”

16And while he lingered, the men xtook hold of his hand, his wife’s hand, and the hands of his two daughters, the yLORD being merciful to him, zand they brought him out and set him outside the city.

17So it came to pass, when they had brought them outside, that 2he said, a“Escape for your life! bDo not look behind you nor stay anywhere in the plain. Escape cto the mountains, lest you be 3destroyed.”

18Then Lot said to them, “Please, dno, my lords!

19“Indeed now, your servant has found favor in your sight, and you have increased your mercy which you have shown me by saving my life; but I cannot escape to the mountains, lest some evil overtake me and I die.

20“See now, this city is near enough to flee to, and it is a little one; please let me escape there (is it not a little one?) and my soul shall live.”

21And he said to him, “See, eI have favored you concerning this thing also, in that I will not overthrow this city for which you have spoken.

22“Hurry, escape there. For fI cannot do anything until you arrive there.” Therefore gthe name of the city was called 4Zoar.

23The sun had risen upon the earth when Lot entered Zoar.

24Then the LORD rained hbrimstone and ifire on Sodom and Gomorrah, from the LORD out of the heavens.

25So He 5overthrew those cities, all the plain, all the inhabitants of the cities, and jwhat grew on the ground.

26But his wife looked back behind him, and she became ka pillar of salt.

27And Abraham went early in the morning to the place where lhe had stood before the LORD.

28Then he looked toward Sodom and Gomorrah, and toward all the land of the plain; and he saw, and behold, mthe smoke of the land which went up like the smoke of a furnace.

29And it came to pass, when God destroyed the cities of the plain, that God nremembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot had dwelt.

The Descendants of Lot

30Then Lot went up out of Zoar and odwelt in the mountains, and his two daughters were with him; for he was afraid to dwell in Zoar. And he and his two daughters dwelt in a cave.

31Now the firstborn said to the younger, “Our father is old, and there is no man on the earth pto come in to us as is the custom of all the earth.

32“Come, let us make our father drink wine, and we will lie with him, that we qmay preserve the 6lineage of our father.”

33So they made their father drink wine that night. And the firstborn went in and lay with her father, and he did not know when she lay down or when she arose.

34It happened on the next day that the firstborn said to the younger, “Indeed I lay with my father last night; let us make him drink wine tonight also, and you go in and lie with him, that we may preserve the 7lineage of our father.”

35Then they made their father drink wine that night also. And the younger arose and lay with him, and he did not know when she lay down or when she arose.

36Thus both the daughters of Lot were with child by their father.

37The firstborn bore a son and called his name Moab; rhe is the father of the Moabites to this day.

38And the younger, she also bore a son and called his name Ben-Ammi; she is the father of the people of Ammon to this day.

Genesis 20

Abraham and Abimelech

1And Abraham journeyed from athere to the South, and dwelt between bKadesh and Shur, and cstayed in Gerar.

2Now Abraham said of Sarah his wife, d“She is my sister.” And Abimelech king of Gerar sent and etook Sarah.

3But fGod came to Abimelech gin a dream by night, and said to him, h“Indeed you are a dead man because of the woman whom you have taken, for she is 1a man’s wife.”

4But Abimelech had not come near her; and he said, “Lord, iwill You slay a righteous nation also?

5“Did he not say to me, ‘She is my sister’? And she, even she herself said, ‘He is my brother.’ jIn the 2integrity of my heart and innocence of my hands I have done this.”

6And God said to him in a dream, “Yes, I know that you did this in the integrity of your heart. For kI also withheld you from sinning lagainst Me; therefore I did not let you touch her.

7“Now therefore, restore the man’s wife; mfor he is a prophet, and he will pray for you and you shall live. But if you do not restore her, nknow that you shall surely die, you oand all who are yours.”

8So Abimelech rose early in the morning, called all his servants, and told all these things in their hearing; and the men were very much afraid.

9And Abimelech called Abraham and said to him, “What have you done to us? How have I 3offended you, pthat you have brought on me and on my kingdom a great sin? You have done deeds to me qthat ought not to be done.”

10Then Abimelech said to Abraham, “What did you have in view, that you have done this thing?”

11And Abraham said, “Because I thought, surely rthe fear of God is not in this place; and sthey will kill me on account of my wife.

12“But indeed tshe is truly my sister. She is the daughter of my father, but not the daughter of my mother; and she became my wife.

13“And it came to pass, when uGod caused me to wander from my father’s house, that I said to her, ‘This is your kindness that you should do for me: in every place, wherever we go, vsay of me, “He is my brother.” ’

14Then Abimelech wtook sheep, oxen, and male and female servants, and gave them to Abraham; and he restored Sarah his wife to him.

15And Abimelech said, “See, xmy land is before you; dwell where it pleases you.”

16Then to Sarah he said, “Behold, I have given your brother a thousand pieces of silver; yindeed this 4vindicates you zbefore all who are with you and before everybody.” Thus she was 5rebuked.

17So Abraham aprayed to God; and God bhealed Abimelech, his wife, and his female servants. Then they bore children;

18for the LORD chad closed up all the wombs of the house of Abimelech because of Sarah, Abraham’s wife.

Genesis 21

Isaac Is Born

(Heb. 11:11)

1And the LORD avisited Sarah as He had said, and the LORD did for Sarah bas He had spoken.

2For Sarah cconceived and bore Abraham a son in his old age, dat the set time of which God had spoken to him.

3And Abraham called the name of his son who was born to him—whom Sarah bore to him—eIsaac.1

4Then Abraham fcircumcised his son Isaac when he was eight days old, gas God had commanded him.

5Now hAbraham was one hundred years old when his son Isaac was born to him.

6And Sarah said, i“God has 2made me laugh, and all who hear jwill laugh with me.”

7She also said, “Who would have said to Abraham that Sarah would nurse children? kFor I have borne him a son in his old age.”

Hagar and Ishmael Depart

(Gal. 4:21–30)

8So the child grew and was weaned. And Abraham made a great feast on the same day that Isaac was weaned.

9And Sarah saw the son of Hagar lthe Egyptian, whom she had borne to Abraham, mscoffing.3

10Therefore she said to Abraham, n“Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, namely with Isaac.”

11And the matter was very 4displeasing in Abraham’s sight obecause of his son.

12But God said to Abraham, “Do not let it be displeasing in your sight because of the lad or because of your bondwoman. Whatever Sarah has said to you, listen to her voice; for pin Isaac your seed shall be called.

13“Yet I will also make qa nation of the son of the bondwoman, because he is your 5seed.”

14So Abraham rose early in the morning, and took bread and 6a skin of water; and putting it on her shoulder, he gave it and the boy to Hagar, and rsent her away. Then she departed and wandered in the Wilderness of Beersheba.

15And the water in the skin was used up, and she placed the boy under one of the shrubs.

16Then she went and sat down across from him at a distance of about a bowshot; for she said to herself, “Let me not see the death of the boy.” So she sat opposite him, and lifted her voice and wept.

17And sGod heard the voice of the lad. Then the tangel of God called to Hagar out of heaven, and said to her, “What ails you, Hagar? Fear not, for God has heard the voice of the lad where he is.

18“Arise, lift up the lad and hold him with your hand, for uI will make him a great nation.”

19Then vGod opened her eyes, and she saw a well of water. And she went and filled the skin with water, and gave the lad a drink.

20So God wwas with the lad; and he grew and dwelt in the wilderness, xand became an archer.

21He dwelt in the Wilderness of Paran; and his mother ytook a wife for him from the land of Egypt.

A Covenant with Abimelech

22And it came to pass at that time that zAbimelech and Phichol, the commander of his army, spoke to Abraham, saying, a“God is with you in all that you do.

23“Now therefore, bswear7 to me by God that you will not deal falsely with me, with my offspring, or with my posterity; but that according to the kindness that I have done to you, you will do to me and to the land in which you have dwelt.”

24And Abraham said, “I will swear.”

25Then Abraham rebuked Abimelech because of a well of water which Abimelech’s servants chad seized.

26And Abimelech said, “I do not know who has done this thing; you did not tell me, nor had I heard of it until today.”

27So Abraham took sheep and oxen and gave them to Abimelech, and the two of them dmade a 8covenant.

28And Abraham set seven ewe lambs of the flock by themselves.

29Then Abimelech asked Abraham, e“What is the meaning of these seven ewe lambs which you have set by themselves?”

30And he said, “You will take these seven ewe lambs from my hand, that fthey may be my witness that I have dug this well.”

31Therefore he gcalled that place 9Beersheba, because the two of them swore an oath there.

32Thus they made a covenant at Beersheba. So Abimelech rose with Phichol, the commander of his army, and they returned to the land of the Philistines.

33Then Abraham planted a tamarisk tree in Beersheba, and hthere called on the name of the LORD, ithe Everlasting God.

34And Abraham stayed in the land of the Philistines many days.

Genesis 22

Abraham’s Faith Confirmed

(Heb. 11:17–19)

1Now it came to pass after these things that aGod tested Abraham, and said to him, “Abraham!” And he said, “Here I am.”

2Then He said, “Take now your son, byour only son Isaac, whom you clove, and go dto the land of Moriah, and offer him there as a eburnt offering on one of the mountains of which I shall tell you.”

3So Abraham rose early in the morning and saddled his donkey, and took two of his young men with him, and Isaac his son; and he split the wood for the burnt offering, and arose and went to the place of which God had told him.

4Then on the third day Abraham lifted his eyes and saw the place afar off.

5And Abraham said to his young men, “Stay here with the donkey; the 1lad and I will go yonder and worship, and we will fcome back to you.”

6So Abraham took the wood of the burnt offering and glaid it on Isaac his son; and he took the fire in his hand, and a knife, and the two of them went together.

7But Isaac spoke to Abraham his father and said, “My father!” And he said, “Here I am, my son.” Then he said, “Look, the fire and the wood, but where is the 2lamb for a burnt offering?”

8And Abraham said, “My son, God will provide for Himself the hlamb for a iburnt offering.” So the two of them went together.

9Then they came to the place of which God had told him. And Abraham built an altar there and placed the wood in order; and he bound Isaac his son and jlaid him on the altar, upon the wood.

10And Abraham stretched out his hand and took the knife to slay his son.

11But the kAngel of the LORD called to him from heaven and said, “Abraham, Abraham!” So he said, “Here I am.”

12And He said, l“Do not lay your hand on the lad, or do anything to him; for mnow I know that you fear God, since you have not nwithheld your son, your only son, from Me.”

13Then Abraham lifted his eyes and looked, and there behind him was a ram caught in a thicket by its horns. So Abraham went and took the ram, and offered it up for a burnt offering instead of his son.

14And Abraham called the name of the place, 3The-LORD-Will-Provide; as it is said to this day, “In the Mount of the LORD it shall be provided.”

15Then the Angel of the LORD called to Abraham a second time out of heaven,

16and said: o“By Myself I have sworn, says the LORD, because you have done this thing, and have not withheld your son, your only son—

17“blessing I will pbless you, and multiplying I will multiply your descendants qas the stars of the heaven rand as the sand which is on the seashore; and syour descendants shall possess the gate of their enemies.

18t“In your seed all the nations of the earth shall be blessed, ubecause you have obeyed My voice.”

19So Abraham returned to his young men, and they rose and went together to vBeersheba; and Abraham dwelt at Beersheba.

The Family of Nahor

20Now it came to pass after these things that it was told Abraham, saying, “Indeed wMilcah also has borne children to your brother Nahor:

21x“Huz his firstborn, Buz his brother, Kemuel the father yof Aram,

22“Chesed, Hazo, Pildash, Jidlaph, and Bethuel.”

23And zBethuel begot 4Rebekah. These eight Milcah bore to Nahor, Abraham’s brother.

24His concubine, whose name was Reumah, also bore Tebah, Gaham, Thahash, and Maachah.

Genesis 23

Sarah’s Death and Burial

1Sarah lived one hundred and twenty-seven years; these were the years of the life of Sarah.

2So Sarah died in aKirjath Arba (that is, bHebron) in the land of Canaan, and Abraham came to mourn for Sarah and to weep for her.

3Then Abraham stood up from before his dead, and spoke to the sons of cHeth, saying,

4d“I am a foreigner and a visitor among you. eGive me property for a burial place among you, that I may bury my dead out of my sight.”

5And the sons of Heth answered Abraham, saying to him,

6“Hear us, my lord: You are fa 1mighty prince among us; bury your dead in the choicest of our burial places. None of us will withhold from you his burial place, that you may bury your dead.”

7Then Abraham stood up and bowed himself to the people of the land, the sons of Heth.

8And he spoke with them, saying, “If it is your wish that I bury my dead out of my sight, hear me, and 2meet with Ephron the son of Zohar for me,

9“that he may give me the cave of gMachpelah which he has, which is at the end of his field. Let him give it to me at the full price, as property for a burial place among you.”

10Now Ephron dwelt among the sons of Heth; and Ephron the Hittite answered Abraham in the presence of the sons of Heth, all who hentered at the gate of his city, saying,

11i“No, my lord, hear me: I give you the field and the cave that is in it; I give it to you in the presence of the sons of my people. I give it to you. Bury your dead!”

12Then Abraham bowed himself down before the people of the land;

13and he spoke to Ephron in the hearing of the people of the land, saying, “If you will give it, please hear me. I will give you money for the field; take it from me and I will bury my dead there.”

14And Ephron answered Abraham, saying to him,

15“My lord, listen to me; the land is worth four hundred jshekels of silver. What is that between you and me? So bury your dead.”

16And Abraham listened to Ephron; and Abraham kweighed out the silver for Ephron which he had named in the hearing of the sons of Heth, four hundred shekels of silver, currency of the merchants.

17So lthe field of Ephron which was in Machpelah, which was before Mamre, the field and the cave which was in it, and all the trees that were in the field, which were within all the surrounding borders, were deeded

18to Abraham as a possession in the presence of the sons of Heth, before all who went in at the gate of his city.

19And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah, before Mamre (that is, Hebron) in the land of Canaan.

20So the field and the cave that is in it mwere deeded to Abraham by the sons of Heth as property for a burial place.

Genesis 24

A Bride for Isaac

1Now Abraham awas old, well advanced in age; and the LORD bhad blessed Abraham in all things.

2So Abraham said cto the oldest servant of his house, who druled over all that he had, “Please, eput your hand under my thigh,

3“and I will make you fswear1 by the LORD, the God of heaven and the God of the earth, that gyou will not take a wife for my son from the daughters of the Canaanites, among whom I dwell;

4h“but you shall go ito my country and to my family, and take a wife for my son Isaac.”

5And the servant said to him, “Perhaps the woman will not be willing to follow me to this land. Must I take your son back to the land from which you came?”

6But Abraham said to him, “Beware that you do not take my son back there.

7“The LORD God of heaven, who jtook me from my father’s house and from the land of my family, and who spoke to me and swore to me, saying, k‘To your 2descendants I give this land,’ lHe will send His angel before you, and you shall take a wife for my son from there.

8“And if the woman is not willing to follow you, then myou will be released from this oath; only do not take my son back there.”

9So the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.

10Then the servant took ten of his master’s camels and departed, nfor all his master’s goods were in his hand. And he arose and went to Mesopotamia, to othe city of Nahor.

11And he made his camels kneel down outside the city by a well of water at evening time, the time pwhen women go out to draw water.

12Then he qsaid, “O LORD God of my master Abraham, please rgive me success this day, and show kindness to my master Abraham.

13“Behold, here sI stand by the well of water, and tthe daughters of the men of the city are coming out to draw water.

14“Now let it be that the young woman to whom I say, ‘Please let down your pitcher that I may drink,’ and she says, ‘Drink, and I will also give your camels a drink’—let her be the one You have appointed for Your servant Isaac. And uby this I will know that You have shown kindness to my master.”

15And it happened, vbefore he had finished speaking, that behold, wRebekah,3 who was born to Bethuel, son of xMilcah, the wife of Nahor, Abraham’s brother, came out with her pitcher on her shoulder.

16Now the young woman ywas very beautiful to behold, a virgin; no man had known her. And she went down to the well, filled her pitcher, and came up.

17And the servant ran to meet her and said, “Please let me drink a little water from your pitcher.”

18zSo she said, “Drink, my lord.” Then she quickly let her pitcher down to her hand, and gave him a drink.

19And when she had finished giving him a drink, she said, “I will draw water for your camels also, until they have finished drinking.”

20Then she quickly emptied her pitcher into the trough, ran back to the well to draw water, and drew for all his camels.

21And the man, wondering at her, remained silent so as to know whether athe LORD had made his journey prosperous or not.

22So it was, when the camels had finished drinking, that the man took a golden bnose ring weighing half a shekel, and two bracelets for her wrists weighing ten shekels of gold,

23and said, “Whose daughter are you? Tell me, please, is there room in your father’s house for us 4to lodge?”

24So she said to him, c“I am the daughter of Bethuel, Milcah’s son, whom she bore to Nahor.”

25Moreover she said to him, “We have both straw and feed enough, and room to lodge.”

26Then the man dbowed down his head and worshiped the LORD.

27And he said, e“Blessed be the LORD God of my master Abraham, who has not forsaken fHis mercy and His truth toward my master. As for me, being on the way, the LORD gled me to the house of my master’s brethren.”

28So the young woman ran and told her mother’s household these things.

29Now Rebekah had a brother whose name was hLaban, and Laban ran out to the man by the well.

30So it came to pass, when he saw the nose ring, and the bracelets on his sister’s wrists, and when he heard the words of his sister Rebekah, saying, “Thus the man spoke to me,” that he went to the man. And there he stood by the camels at the well.

31And he said, “Come in, iO blessed of the LORD! Why do you stand outside? For I have prepared the house, and a place for the camels.”

32Then the man came to the house. And he unloaded the camels, and jprovided straw and feed for the camels, and water to kwash his feet and the feet of the men who were with him.

33Food was set before him to eat, but he said, l“I will not eat until I have told about my errand.” And he said, “Speak on.”

34So he said, “I am Abraham’s servant.

35“The LORD mhas blessed my master greatly, and he has become great; and He has given him flocks and herds, silver and gold, male and female servants, and camels and donkeys.

36“And Sarah my master’s wife nbore a son to my master when she was old; and oto him he has given all that he has.

37“Now my master pmade me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanites, in whose land I dwell;

38q‘but you shall go to my father’s house and to my family, and take a wife for my son.’

39r“And I said to my master, ‘Perhaps the woman will not follow me.’

40s“But he said to me, ‘The LORD, tbefore whom I walk, will send His angel with you and 5prosper your way; and you shall take a wife for my son from my family and from my father’s house.

41u‘You will be clear from this oath when you arrive among my family; for if they will not give her to you, then you will be released from my oath.’

42“And this day I came to the well and said, v‘O LORD God of my master Abraham, if You will now prosper the way in which I go,

43w‘behold, I stand by the well of water; and it shall come to pass that when the virgin comes out to draw water, and I say to her, “Please give me a little water from your pitcher to drink,”

44‘and she says to me, “Drink, and I will draw for your camels also,”—let her be the woman whom the LORD has appointed for my master’s son.’

45x“But before I had finished yspeaking in my heart, there was Rebekah, coming out with her pitcher on her shoulder; and she went down to the well and drew water. And I said to her, ‘Please let me drink.’

46“And she made haste and let her pitcher down from her shoulder, and said, ‘Drink, and I will give your camels a drink also.’ So I drank, and she gave the camels a drink also.

47“Then I asked her, and said, ‘Whose daughter are you?’ And she said, ‘The daughter of Bethuel, Nahor’s son, whom Milcah bore to him.’ So I put the nose ring on her nose and the bracelets on her wrists.

48z“And I bowed my head and worshiped the LORD, and blessed the LORD God of my master Abraham, who had led me in the way of truth to atake the daughter of my master’s brother for his son.

49“Now if you will bdeal kindly and truly with my master, tell me. And if not, tell me, that I may turn to the right hand or to the left.”

50Then Laban and Bethuel answered and said, c“The thing comes from the LORD; we cannot dspeak to you either bad or good.

51e“Here is Rebekah before you; take her and go, and let her be your master’s son’s wife, as the LORD has spoken.”

52And it came to pass, when Abraham’s servant heard their words, that fhe worshiped the LORD, bowing himself to the earth.

53Then the servant brought out gjewelry of silver, jewelry of gold, and clothing, and gave them to Rebekah. He also gave hprecious things to her brother and to her mother.

54And he and the men who were with him ate and drank and stayed all night. Then they arose in the morning, and he said, i“Send me away to my master.”

55But her brother and her mother said, “Let the young woman stay with us a few days, at least ten; after that she may go.”

56And he said to them, “Do not 6hinder me, since the LORD has prospered my way; send me away so that I may go to my master.”

57So they said, “We will call the young woman and ask her personally.”

58Then they called Rebekah and said to her, “Will you go with this man?” And she said, “I will go.”

59So they sent away Rebekah their sister jand her nurse, and Abraham’s servant and his men.

60And they blessed Rebekah and said to her:

Our sister, may you become

kThe mother of thousands of ten thousands;

lAnd may your descendants possess

The gates of those who hate them.”

61Then Rebekah and her maids arose, and they rode on the camels and followed the man. So the servant took Rebekah and departed.

62Now Isaac came from the way of mBeer Lahai Roi, for he dwelt in the South.

63And Isaac went out nto meditate in the field in the evening; and he lifted his eyes and looked, and there, the camels were coming.

64Then Rebekah lifted her eyes, and when she saw Isaac oshe dismounted from her camel;

65for she had said to the servant, “Who is this man walking in the field to meet us?” The servant said, “It is my master.” So she took a veil and covered herself.

66And the servant told Isaac all the things that he had done.

67Then Isaac brought her into his mother Sarah’s tent; and he ptook Rebekah and she became his wife, and he loved her. So Isaac qwas comforted after his mother’s death.

Genesis 25

Abraham and Keturah

(1 Chr. 1:32, 33)

1Abraham again took a wife, and her name was aKeturah.

2And bshe bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.

3Jokshan begot Sheba and Dedan. And the sons of Dedan were Asshurim, Letushim, and Leummim.

4And the sons of Midian were Ephah, Epher, Hanoch, Abidah, and Eldaah. All these were the children of Keturah.

5And cAbraham gave all that he had to Isaac.

6But Abraham gave gifts to the sons of the concubines which Abraham had; and while he was still living he dsent them eastward, away from Isaac his son, to ethe country of the east.

Abraham’s Death and Burial

7This is the sum of the years of Abraham’s life which he lived: one hundred and seventy-five years.

8Then Abraham breathed his last and fdied in a good old age, an old man and full of years, and gwas gathered to his people.

9And hhis sons Isaac and Ishmael buried him in the cave of iMachpelah, which is before Mamre, in the field of Ephron the son of Zohar the Hittite,

10jthe field which Abraham purchased from the sons of Heth. kThere Abraham was buried, and Sarah his wife.

11And it came to pass, after the death of Abraham, that God blessed his son Isaac. And Isaac dwelt at lBeer Lahai Roi.

The Families of Ishmael and Isaac

(1 Chr. 1:29–31)

12Now this is the mgenealogy of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s maidservant, bore to Abraham.

13And nthese were the names of the sons of Ishmael, by their names, according to their generations: The firstborn of Ishmael, Nebajoth; then Kedar, Adbeel, Mibsam,

14Mishma, Dumah, Massa,

151Hadar, Tema, Jetur, Naphish, and Kedemah.

16These were the sons of Ishmael and these were their names, by their towns and their 2settlements, otwelve princes according to their nations.

17These were the years of the life of Ishmael: one hundred and thirty-seven years; and phe breathed his last and died, and was gathered to his people.

18q(They dwelt from Havilah as far as Shur, which is east of Egypt as you go toward Assyria.) He 3died rin the presence of all his brethren.

19This is the sgenealogy of Isaac, Abraham’s son. tAbraham begot Isaac.

20Isaac was forty years old when he took Rebekah as wife, uthe daughter of Bethuel the Syrian of Padan Aram, vthe sister of Laban the Syrian.

21Now Isaac pleaded with the LORD for his wife, because she was barren; wand the LORD granted his plea, xand Rebekah his wife conceived.

22But the children struggled together within her; and she said, “If all is well, why am I like this?” ySo she went to inquire of the LORD.

23And the LORD said to her:

z“Two nations are in your womb,

Two peoples shall be separated from your body;

One people shall be stronger than athe other,

bAnd the older shall serve the younger.”

24So when her days were fulfilled for her to give birth, indeed there were twins in her womb.

25And the first came out red. He was clike a hairy garment all over; so they called his name 4Esau.

26Afterward his brother came out, and dhis hand took hold of Esau’s heel; so ehis name was called 5Jacob. Isaac was sixty years old when she bore them.

27So the boys grew. And Esau was fa skillful hunter, a man of the field; but Jacob was ga 6mild man, hdwelling in tents.

28And Isaac loved Esau because he iate of his game, jbut Rebekah loved Jacob.

Esau Sells His Birthright

(Heb. 12:16)

29Now Jacob cooked a stew; and Esau came in from the field, and he was weary.

30And Esau said to Jacob, “Please feed me with that same red stew, for I am weary.” Therefore his name was called 7Edom.

31But Jacob said, “Sell me your birthright as of this day.”

32And Esau said, “Look, I am about to die; so kwhat is this birthright to me?”

33Then Jacob said, 8“Swear to me as of this day.” So he swore to him, and lsold his birthright to Jacob.

34And Jacob gave Esau bread and stew of lentils; then mhe ate and drank, arose, and went his way. Thus Esau ndespised his birthright.

Genesis 26

Isaac and Abimelech

1There was a famine in the land, besides athe first famine that was in the days of Abraham. And Isaac went to bAbimelech king of the Philistines, in Gerar.

2Then the LORD appeared to him and said: c“Do not go down to Egypt; live in dthe land of which I shall tell you.

3e“Dwell in this land, and fI will be with you and gbless you; for to you and your descendants hI give all these lands, and I will perform ithe oath which I swore to Abraham your father.

4“And jI will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands; kand in your seed all the nations of the earth shall be blessed;

5l“because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws.”

6So Isaac dwelt in Gerar.

7And the men of the place asked about his wife. And mhe said, “She is my sister”; for nhe was afraid to say, “She is my wife,” because he thought, “lest the men of the place kill me for Rebekah, because she is obeautiful to behold.”

8Now it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked through a window, and saw, and there was Isaac, 1showing endearment to Rebekah his wife.

9Then Abimelech called Isaac and said, “Quite obviously she is your wife; so how could you say, ‘She is my sister’?” Isaac said to him, “Because I said, ‘Lest I die on account of her.”’

10And Abimelech said, “What is this you have done to us? One of the people might soon have lain with your wife, and pyou would have brought guilt on us.”

11So Abimelech charged all his people, saying, “He who qtouches this man or his wife shall surely be put to death.”

12Then Isaac sowed in that land, and reaped in the same year ra hundredfold; and the LORD sblessed him.

13The man tbegan to prosper, and continued prospering until he became very prosperous;

14for he had possessions of flocks and possessions of herds and a great number of servants. So the Philistines uenvied him.

15Now the Philistines had stopped up all the wells vwhich his father’s servants had dug in the days of Abraham his father, and they had filled them with earth.

16And Abimelech said to Isaac, “Go away from us, for wyou are much mightier than we.”

17Then Isaac departed from there and 2pitched his tent in the Valley of Gerar, and dwelt there.

18And Isaac dug again the wells of water which they had dug in the days of Abraham his father, for the Philistines had stopped them up after the death of Abraham. xHe called them by the names which his father had called them.

19Also Isaac’s servants dug in the valley, and found a well of running water there.

20But the herdsmen of Gerar yquarreled with Isaac’s herdsmen, saying, “The water is ours.” So he called the name of the well 3Esek, because they quarreled with him.

21Then they dug another well, and they quarreled over that one also. So he called its name 4Sitnah.

22And he moved from there and dug another well, and they did not quarrel over it. So he called its name 5Rehoboth, because he said, “For now the LORD has made room for us, and we shall zbe fruitful in the land.”

23Then he went up from there to Beersheba.

24And the LORD aappeared to him the same night and said, b“I am the God of your father Abraham; cdo not fear, for dI am with you. I will bless you and multiply your descendants for My servant Abraham’s sake.”

25So he ebuilt an altar there and fcalled on the name of the LORD, and he pitched his tent there; and there Isaac’s servants dug a well.

26Then Abimelech came to him from Gerar with Ahuzzath, one of his friends, gand Phichol the commander of his army.

27And Isaac said to them, “Why have you come to me, hsince you hate me and have isent me away from you?”

28But they said, “We have certainly seen that the LORD jis with you. So we said, ‘Let there now be an oath between us, between you and us; and let us make a 6covenant with you,

29‘that you will do us no harm, since we have not touched you, and since we have done nothing to you but good and have sent you away in peace. kYou are now the blessed of the LORD.”’

30lSo he made them a feast, and they ate and drank.

31Then they arose early in the morning and mswore an oath with one another; and Isaac sent them away, and they departed from him in peace.

32It came to pass the same day that Isaac’s servants came and told him about the well which they had dug, and said to him, “We have found water.”

33So he called it 7Shebah. nTherefore the name of the city is 8Beersheba to this day.

34oWhen Esau was forty years old, he took as wives Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite.

35And pthey were a grief of mind to Isaac and Rebekah.

Genesis 27

Isaac Blesses Jacob

1Now it came to pass, when Isaac was aold and bhis eyes were so dim that he could not see, that he called Esau his older son and said to him, “My son.” And he answered him, “Here I am.”

2Then he said, “Behold now, I am old. I cdo not know the day of my death.

3d“Now therefore, please take your weapons, your quiver and your bow, and go out to the field and hunt game for me.

4“And make me 1savory food, such as I love, and bring it to me that I may eat, that my soul emay bless you before I die.”

5Now Rebekah was listening when Isaac spoke to Esau his son. And Esau went to the field to hunt game and to bring it.

6So Rebekah spoke to Jacob her son, saying, “Indeed I heard your father speak to Esau your brother, saying,

7‘Bring me game and make 2savory food for me, that I may eat it and bless you in the presence of the LORD before my death.’

8“Now therefore, my son, fobey my voice according to what I command you.

9“Go now to the flock and bring me from there two choice kids of the goats, and I will make gsavory food from them for your father, such as he loves.

10“Then you shall take it to your father, that he may eat it, and that he hmay bless you before his death.”

11And Jacob said to Rebekah his mother, “Look, iEsau my brother is a hairy man, and I am a smooth-skinned man.

12“Perhaps my father will jfeel me, and I shall seem to be a deceiver to him; and I shall bring ka curse on myself and not a blessing.”

13But his mother said to him, l“Let your curse be on me, my son; only obey my voice, and go, get them for me.”

14And he went and got them and brought them to his mother, and his mother mmade 3savory food, such as his father loved.

15Then Rebekah took nthe choice clothes of her elder son Esau, which were with her in the house, and put them on Jacob her younger son.

16And she put the skins of the kids of the goats on his hands and on the smooth part of his neck.

17Then she gave the savory food and the bread, which she had prepared, into the hand of her son Jacob.

18So he went to his father and said, “My father.” And he said, “Here I am. Who are you, my son?”

19Jacob said to his father, “I am Esau your firstborn; I have done just as you told me; please arise, sit and eat of my game, othat your soul may bless me.”

20But Isaac said to his son, “How is it that you have found it so quickly, my son?” And he said, “Because the LORD your God brought it to me.”

21Then Isaac said to Jacob, “Please come near, that I pmay feel you, my son, whether you are really my son Esau or not.”

22So Jacob went near to Isaac his father, and he felt him and said, “The voice is Jacob’s voice, but the hands are the hands of Esau.”

23And he did not recognize him, because qhis hands were hairy like his brother Esau’s hands; so he blessed him.

24Then he said, “Are you really my son Esau?” He said, “I am.”

25He said, “Bring it near to me, and I will eat of my son’s game, so rthat my soul may bless you.” So he brought it near to him, and he ate; and he brought him wine, and he drank.

26Then his father Isaac said to him, “Come near now and kiss me, my son.”

27And he came near and skissed him; and he smelled the smell of his clothing, and blessed him and said:

“Surely, tthe smell of my son

Is like the smell of a field

Which the LORD has blessed.

28Therefore may uGod give you

Of vthe dew of heaven,

Of wthe fatness of the earth,

And xplenty of grain and wine.

29yLet peoples serve you,

And nations bow down to you.

Be master over your brethren,

And zlet your mother’s sons bow down to you.

aCursed be everyone who curses you,

And blessed be those who bless you!”

Esau’s Lost Hope

(Heb. 12:17)

30Now it happened, as soon as Isaac had finished blessing Jacob, and Jacob had scarcely gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

31He also had made 4savory food, and brought it to his father, and said to his father, “Let my father arise and beat of his son’s game, that your soul may bless me.”

32And his father Isaac said to him, “Who are you?” So he said, “I am your son, your firstborn, Esau.”

33Then Isaac trembled exceedingly, and said, “Who? Where is the one who hunted game and brought it to me? I ate all of it before you came, and I have blessed him—cand indeed he shall be blessed.”

34When Esau heard the words of his father, dhe cried with an exceedingly great and bitter cry, and said to his father, “Bless me—me also, O my father!”

35But he said, “Your brother came with deceit and has taken away your blessing.”

36And Esau said, e“Is he not rightly named 5Jacob? For he has supplanted me these two times. He took away my birthright, and now look, he has taken away my blessing!” And he said, “Have you not reserved a blessing for me?”

37Then Isaac answered and said to Esau, f“Indeed I have made him your master, and all his brethren I have given to him as servants; with ggrain and wine I have 6sustained him. What shall I do now for you, my son?”

38And Esau said to his father, “Have you only one blessing, my father? Bless me—me also, O my father!” And Esau lifted up his voice hand wept.

39Then Isaac his father answered and said to him:

“Behold, iyour dwelling shall be of the 7fatness of the earth,

And of the dew of heaven from above.

40By your sword you shall live,

And jyou shall serve your brother;

And kit shall come to pass, when you become restless,

That you shall break his yoke from your neck.”

Jacob Escapes from Esau

41So Esau lhated Jacob because of the blessing with which his father blessed him, and Esau said in his heart, m“The days of mourning for my father 8are at hand; nthen I will kill my brother Jacob.”

42And the words of Esau her older son were told to Rebekah. So she sent and called Jacob her younger son, and said to him, “Surely your brother Esau ocomforts himself concerning you by intending to kill you.

43“Now therefore, my son, obey my voice: arise, flee to my brother Laban pin Haran.

44“And stay with him a qfew days, until your brother’s fury turns away,

45“until your brother’s anger turns away from you, and he forgets what you have done to him; then I will send and bring you from there. Why should I be bereaved also of you both in one day?”

46And Rebekah said to Isaac, r“I am weary of my life because of the daughters of Heth; sif Jacob takes a wife of the daughters of Heth, like these who are the daughters of the land, what good will my life be to me?”

Genesis 28

Jacob Sent to His Uncle Laban

1Then Isaac called Jacob and ablessed him, and 1charged him, and said to him: b“You shall not take a wife from the daughters of Canaan.

2c“Arise, go to dPadan Aram, to the house of eBethuel your mother’s father; and take yourself a wife from there of the daughters of fLaban your mother’s brother.

3“May gGod Almighty bless you,

And make you hfruitful and multiply you,

That you may be an assembly of peoples;

4And give you ithe blessing of Abraham,

To you and your descendants with you,

That you may inherit the land

jIn2 which you are a stranger,

Which God gave to Abraham.”

5So Isaac sent Jacob away, and he went to Padan Aram, to Laban the son of Bethuel the Syrian, the brother of Rebekah, the mother of Jacob and Esau.

Esau Marries Mahalath

6Esau saw that Isaac had blessed Jacob and sent him away to Padan Aram to take himself a wife from there, and that as he blessed him he gave him a charge, saying, “You shall not take a wife from the daughters of Canaan,”

7and that Jacob had obeyed his father and his mother and had gone to Padan Aram.

8Also Esau saw kthat the daughters of Canaan did not please his father Isaac.

9So Esau went to Ishmael and ltook mMahalath the daughter of Ishmael, Abraham’s son, nthe sister of Nebajoth, to be his wife in addition to the wives he had.

Jacob’s Vow at Bethel

10Now Jacob owent out from Beersheba and went toward pHaran.

11So he came to a certain place and stayed there all night, because the sun had set. And he took one of the stones of that place and put it at his head, and he lay down in that place to sleep.

12Then he qdreamed, and behold, a ladder was set up on the earth, and its top reached to heaven; and there rthe angels of God were ascending and descending on it.

13sAnd behold, the LORD stood above it and said: t“I am the LORD God of Abraham your father and the God of Isaac; uthe land on which you lie I will give to you and your descendants.

14“Also your vdescendants shall be as the dust of the earth; you shall spread abroad wto the west and the east, to the north and the south; and in you and xin your seed all the families of the earth shall be blessed.

15“Behold, yI am with you and will zkeep3 you wherever you go, and will abring you back to this land; for bI will not leave you cuntil I have done what I have spoken to you.”

16Then Jacob awoke from his sleep and said, “Surely the LORD is in dthis place, and I did not know it.”

17And he was afraid and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven!”

18Then Jacob rose early in the morning, and took the stone that he had put at his head, eset it up as a pillar, fand poured oil on top of it.

19And he called the name of gthat place 4Bethel; but the name of that city had been Luz previously.

20hThen Jacob made a vow, saying, “If iGod will be with me, and keep me in this way that I am going, and give me jbread to eat and clothing to put on,

21“so that kI come back to my father’s house in peace, lthen the LORD shall be my God.

22“And this stone which I have set as a pillar mshall be God’s house, nand of all that You give me I will surely give a 5tenth to You.”

Genesis 29

Jacob Meets Rachel

1So Jacob went on his journey aand came to the land of the people of the East.

2And he looked, and saw a bwell in the field; and behold, there were three flocks of sheep lying by it; for out of that well they watered the flocks. A large stone was on the well’s mouth.

3Now all the flocks would be gathered there; and they would roll the stone from the well’s mouth, water the sheep, and put the stone back in its place on the well’s mouth.

4And Jacob said to them, “My brethren, where are you from?” And they said, “We are from cHaran.”

5Then he said to them, “Do you know dLaban the son of Nahor?” And they said, “We know him.”

6So he said to them, e“Is he well?” And they said, “He is well. And look, his daughter Rachel fis coming with the sheep.”

7Then he said, “Look, it is still 1high day; it is not time for the cattle to be gathered together. Water the sheep, and go and feed them.”

8But they said, “We cannot until all the flocks are gathered together, and they have rolled the stone from the well’s mouth; then we water the sheep.”

9Now while he was still speaking with them, gRachel came with her father’s sheep, for she was a shepherdess.

10And it came to pass, when Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, that Jacob went near and hrolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother.

11Then Jacob ikissed Rachel, and lifted up his voice and wept.

12And Jacob told Rachel that he was jher father’s relative and that he was Rebekah’s son. kSo she ran and told her father.

13Then it came to pass, when Laban heard the report about Jacob his sister’s son, that lhe ran to meet him, and embraced him and kissed him, and brought him to his house. So he told Laban all these things.

14And Laban said to him, m“Surely you are my bone and my flesh.” And he stayed with him for a month.

Jacob Marries Leah and Rachel

15Then Laban said to Jacob, “Because you are my relative, should you therefore serve me for nothing? Tell me, nwhat should your wages be?”

16Now Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.

17Leah’s eyes were 2delicate, but Rachel was obeautiful of form and appearance.

18Now Jacob loved Rachel; so he said, p“I will serve you seven years for Rachel your younger daughter.”

19And Laban said, “It is better that I give her to you than that I should give her to another man. Stay with me.”

20So Jacob qserved seven years for Rachel, and they seemed only a few days to him because of the love he had for her.

21Then Jacob said to Laban, “Give me my wife, for my days are fulfilled, that I may rgo in to her.”

22And Laban gathered together all the men of the place and smade a feast.

23Now it came to pass in the evening, that he took Leah his daughter and brought her to Jacob; and he went in to her.

24And Laban gave his maid tZilpah to his daughter Leah as a maid.

25So it came to pass in the morning, that behold, it was Leah. And he said to Laban, “What is this you have done to me? Was it not for Rachel that I served you? Why then have you udeceived me?”

26And Laban said, “It must not be done so in our 3country, to give the younger before the firstborn.

27v“Fulfill her week, and we will give you this one also for the service which you will serve with me still another seven years.”

28Then Jacob did so and fulfilled her week. So he gave him his daughter Rachel as wife also.

29And Laban gave his maid wBilhah to his daughter Rachel as a maid.

30Then Jacob also went in to Rachel, and he also xloved Rachel more than Leah. And he served with Laban ystill another seven years.

The Children of Jacob

31When the LORD zsaw that Leah was 4unloved, He aopened her womb; but Rachel was barren.

32So Leah conceived and bore a son, and she called his name 5Reuben; for she said, “The LORD has surely blooked on my affliction. Now therefore, my husband will love me.”

33Then she conceived again and bore a son, and said, “Because the LORD has heard that I am 6unloved, He has therefore given me this son also.” And she called his name 7Simeon.

34She conceived again and bore a son, and said, “Now this time my husband will become attached to me, because I have borne him three sons.” Therefore his name was called 8Levi.

35And she conceived again and bore a son, and said, “Now I will praise the LORD.” Therefore she called his name cJudah.9 Then she stopped bearing.

Genesis 30

Jacob’s Children

1Now when Rachel saw that ashe bore Jacob no children, Rachel benvied her sister, and said to Jacob, “Give me children, cor else I die!”

2And Jacob’s anger was aroused against Rachel, and he said, d“Am I in the place of God, who has withheld from you the fruit of the womb?”

3So she said, “Here is emy maid Bilhah; go in to her, fand she will bear a child on my knees, gthat I also may 1have children by her.”

4Then she gave him Bilhah her maid has wife, and Jacob went in to her.

5And Bilhah conceived and bore Jacob a son.

6Then Rachel said, “God has ijudged my case; and He has also heard my voice and given me a son.” Therefore she called his name 2Dan.

7And Rachel’s maid Bilhah conceived again and bore Jacob a second son.

8Then Rachel said, “With 3great wrestlings I have wrestled with my sister, and indeed I have prevailed.” So she called his name 4Naphtali.

9When Leah saw that she had stopped bearing, she took Zilpah her maid and jgave her to Jacob as wife.

10And Leah’s maid Zilpah bore Jacob a son.

11Then Leah said, 5“A troop comes!” So she called his name 6Gad.

12And Leah’s maid Zilpah bore Jacob a second son.

13Then Leah said, “I am happy, for the daughters kwill call me blessed.” So she called his name 7Asher.

14Now Reuben went in the days of wheat harvest and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah, l“Please give me some of your son’s mandrakes.”

15But she said to her, m“Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes also?” And Rachel said, “Therefore he will lie with you tonight for your son’s mandrakes.”

16When Jacob came out of the field in the evening, Leah went out to meet him and said, “You must come in to me, for I have surely hired you with my son’s mandrakes.” And he lay with her that night.

17And God listened to Leah, and she conceived and bore Jacob a fifth son.

18Leah said, “God has given me my wages, because I have given my maid to my husband.” So she called his name 8Issachar.

19Then Leah conceived again and bore Jacob a sixth son.

20And Leah said, “God has endowed me with a good endowment; now my husband will dwell with me, because I have borne him six sons.” So she called his name 9Zebulun.

21Afterward she bore a ndaughter, and called her name 10Dinah.

22Then God oremembered Rachel, and God listened to her and popened her womb.

23And she conceived and bore a son, and said, “God has taken away qmy reproach.”

24So she called his name 11Joseph, and said, r“The LORD shall add to me another son.”

Jacob’s Agreement with Laban

25And it came to pass, when Rachel had borne Joseph, that Jacob said to Laban, s“Send me away, that I may go to tmy own place and to my country.

26“Give me my wives and my children ufor whom I have served you, and let me go; for you know my service which I have done for you.”

27And Laban said to him, “Please stay, if I have found favor in your eyes, for vI have learned by experience that the LORD has blessed me for your sake.”

28Then he said, w“Name me your wages, and I will give it.”

29So Jacob said to him, x“You know how I have served you and how your livestock has been with me.

30“For what you had before I came was little, and it has increased to a great amount; the LORD has blessed you 12since my coming. And now, when shall I also yprovide for my own house?”

31So he said, “What shall I give you?” And Jacob said, “You shall not give me anything. If you will do this thing for me, I will again feed and keep your flocks:

32“Let me pass through all your flock today, removing from there all the speckled and spotted sheep, and all the brown ones among the lambs, and the spotted and speckled among the goats; and zthese shall be my wages.

33“So my arighteousness will answer for me in time to come, when the subject of my wages comes before you: every one that is not speckled and spotted among the goats, and brown among the lambs, will be considered stolen, if it is with me.”

34And Laban said, “Oh, that it were according to your word!”

35So he removed that day the male goats that were bspeckled and spotted, all the female goats that were speckled and spotted, every one that had some white in it, and all the brown ones among the lambs, and gave them into the hand of his sons.

36Then he put three days’ journey between himself and Jacob, and Jacob fed the rest of Laban’s flocks.

37Now cJacob took for himself rods of green poplar and of the almond and chestnut trees, peeled white strips in them, and exposed the white which was in the rods.

38And the rods which he had peeled, he set before the flocks in the gutters, in the watering troughs where the flocks came to drink, so that they should conceive when they came to drink.

39So the flocks conceived before the rods, and the flocks brought forth streaked, speckled, and spotted.

40Then Jacob separated the lambs, and made the flocks face toward the streaked and all the brown in the flock of Laban; but he put his own flocks by themselves and did not put them with Laban’s flock.

41And it came to pass, whenever the stronger livestock conceived, that Jacob placed the rods before the eyes of the livestock in the gutters, that they might conceive among the rods.

42But when the flocks were feeble, he did not put them in; so the feebler were Laban’s and the stronger Jacob’s.

43Thus the man dbecame exceedingly prosperous, and ehad large flocks, female and male servants, and camels and donkeys.

Genesis 31

Jacob Flees from Laban

1Now Jacob heard the words of Laban’s sons, saying, “Jacob has taken away all that was our father’s, and from what was our father’s he has acquired all this awealth.”

2And Jacob saw the bcountenance of Laban, and indeed it was not cfavorable toward him as before.

3Then the LORD said to Jacob, d“Return to the land of your fathers and to your family, and I will ebe with you.”

4So Jacob sent and called Rachel and Leah to the field, to his flock,

5and said to them, f“I see your father’s 1countenance, that it is not favorable toward me as before; but the God of my father ghas been with me.

6“And hyou know that with all my might I have served your father.

7“Yet your father has deceived me and ichanged my wages jten times, but God kdid not allow him to hurt me.

8“If he said thus: l‘The speckled shall be your wages,’ then all the flocks bore speckled. And if he said thus: ‘The streaked shall be your wages,’ then all the flocks bore streaked.

9“So God has mtaken away the livestock of your father and given them to me.

10“And it happened, at the time when the flocks conceived, that I lifted my eyes and saw in a dream, and behold, the rams which leaped upon the flocks were streaked, speckled, and gray-spotted.

11“Then nthe Angel of God spoke to me in a dream, saying, ‘Jacob.’ And I said, ‘Here I am.’

12“And He said, ‘Lift your eyes now and see, all the rams which leap on the flocks are streaked, speckled, and gray-spotted; for oI have seen all that Laban is doing to you.

13‘I am the God of Bethel, pwhere you anointed the pillar and where you made a vow to Me. Now qarise, get out of this land, and return to the land of your family.”’

14Then Rachel and Leah answered and said to him, r“Is there still any portion or inheritance for us in our father’s house?

15“Are we not considered strangers by him? For she has sold us, and also completely consumed our money.

16“For all these riches which God has taken from our father are really ours and our children’s; now then, whatever God has said to you, do it.”

17Then Jacob rose and set his sons and his wives on camels.

18And he carried away all his livestock and all his possessions which he had gained, his acquired livestock which he had gained in Padan Aram, to go to his father Isaac in the land of tCanaan.

19Now Laban had gone to shear his sheep, and Rachel had stolen the uhousehold2 idols that were her father’s.

20And Jacob stole away, unknown to Laban the Syrian, in that he did not tell him that he intended to flee.

21So he fled with all that he had. He arose and crossed the river, and vheaded3 toward the mountains of Gilead.

Laban Pursues Jacob

22And Laban was told on the third day that Jacob had fled.

23Then he took whis brethren with him and pursued him for seven days’ journey, and he overtook him in the mountains of Gilead.

24But God xhad come to Laban the Syrian in a dream by night, and said to him, “Be careful that you yspeak to Jacob neither good nor bad.”

25So Laban overtook Jacob. Now Jacob had pitched his tent in the mountains, and Laban with his brethren pitched in the mountains of Gilead.

26And Laban said to Jacob: “What have you done, that you have stolen away unknown to me, and zcarried away my daughters like captives taken with the sword?

27“Why did you flee away secretly, and steal away from me, and not tell me; for I might have sent you away with joy and songs, with timbrel and harp?

28“And you did not allow me ato kiss my sons and my daughters. Now byou have done foolishly in so doing.

29“It is in my power to do you harm, but the cGod of your father spoke to me dlast night, saying, ‘Be careful that you speak to Jacob neither good nor bad.’

30“And now you have surely gone because you greatly long for your father’s house, but why did you esteal my gods?”

31Then Jacob answered and said to Laban, “Because I was fafraid, for I said, ‘Perhaps you would take your daughters from me by force.’

32“With whomever you find your gods, gdo not let him live. In the presence of our brethren, identify what I have of yours and take it with you.” For Jacob did not know that Rachel had stolen them.

33And Laban went into Jacob’s tent, into Leah’s tent, and into the two maids’ tents, but he did not find them. Then he went out of Leah’s tent and entered Rachel’s tent.

34Now Rachel had taken the 4household idols, put them in the camel’s saddle, and sat on them. And Laban 5searched all about the tent but did not find them.

35And she said to her father, “Let it not displease my lord that I cannot hrise before you, for the manner of women is with me.” And he searched but did not find the 6household idols. False Gods in the Old Testament

36Then Jacob was angry and rebuked Laban, and Jacob answered and said to Laban: “What is my 7trespass? What is my sin, that you have so hotly pursued me?

37“Although you have searched all my things, what part of your household things have you found? Set it here before my brethren and your brethren, that they may judge between us both!

38“These twenty years I have been with you; your ewes and your female goats have not miscarried their young, and I have not eaten the rams of your flock.

39i“That which was torn by beasts I did not bring to you; I bore the loss of it. jYou required it from my hand, whether stolen by day or stolen by night.

40“There I was! In the day the drought consumed me, and the frost by night, and my sleep departed from my eyes.

41“Thus I have been in your house twenty years; I kserved you fourteen years for your two daughters, and six years for your flock, and lyou have changed my wages ten times.

42m“Unless the God of my father, the God of Abraham and nthe Fear of Isaac, had been with me, surely now you would have sent me away empty-handed. oGod has seen my affliction and the labor of my hands, and prebuked you last night.”

Laban’s Covenant with Jacob

43And Laban answered and said to Jacob, “These daughters are my daughters, and these children are my children, and this flock is my flock; all that you see is mine. But what can I do this day to these my daughters or to their children whom they have borne?

44“Now therefore, come, qlet us make a 8covenant, ryou and I, and let it be a witness between you and me.”

45So Jacob stook a stone and set it up as a pillar.

46Then Jacob said to his brethren, “Gather stones.” And they took stones and made a heap, and they ate there on the heap.

47Laban called it 9Jegar Sahadutha, but Jacob called it 10Galeed.

48And Laban said, t“This heap is a witness between you and me this day.” Therefore its name was called Galeed,

49also uMizpah,11 because he said, “May the LORD watch between you and me when we are absent one from another.

50“If you afflict my daughters, or if you take other wives besides my daughters, although no man is with us—see, God is witness between you and me!”

51Then Laban said to Jacob, “Here is this heap and here is this pillar, which I have placed between you and me.

52“This heap is a witness, and this pillar is a witness, that I will not pass beyond this heap to you, and you will not pass beyond this heap and this pillar to me, for harm.

53“The God of Abraham, the God of Nahor, and the God of their father vjudge between us.” And Jacob wswore by xthe 12Fear of his father Isaac.

54Then Jacob offered a sacrifice on the mountain, and called his brethren to eat bread. And they ate bread and stayed all night on the mountain.

55And early in the morning Laban arose, and ykissed his sons and daughters and zblessed them. Then Laban departed and areturned to his place.

Genesis 32

Esau Comes to Meet Jacob

1So Jacob went on his way, and athe angels of God met him.

2When Jacob saw them, he said, “This is God’s bcamp.” And he called the name of that place 1Mahanaim.

3Then Jacob sent messengers before him to Esau his brother cin the land of Seir, dthe 2country of Edom.

4And he commanded them, saying, e“Speak thus to my lord Esau, ‘Thus your servant Jacob says: “I have dwelt with Laban and stayed there until now.

5f“I have oxen, donkeys, flocks, and male and female servants; and I have sent to tell my lord, that gI may find favor in your sight.” ’ ”

6Then the messengers returned to Jacob, saying, “We came to your brother Esau, and hhe also is coming to meet you, and four hundred men are with him.”

7So Jacob was greatly afraid and idistressed; and he divided the people that were with him, and the flocks and herds and camels, into two companies.

8And he said, “If Esau comes to the one company and 3attacks it, then the other company which is left will escape.”

9jThen Jacob said, k“O God of my father Abraham and God of my father Isaac, the LORD lwho said to me, ‘Return to your country and to your family, and I will deal well with you’:

10“I am not worthy of the least of all the mmercies and of all the truth which You have shown Your servant; for I crossed over this Jordan with nmy staff, and now I have become two companies.

11o“Deliver me, I pray, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and 4attack me and pthe mother with the children.

12“For qYou said, ‘I will surely treat you well, and make your descendants as the rsand of the sea, which cannot be numbered for multitude.”’

13So he lodged there that same night, and took what 5came to his hand as sa present for Esau his brother: Jacob Returns to Canaan

14two hundred female goats and twenty male goats, two hundred ewes and twenty rams,

15thirty milk camels with their colts, forty cows and ten bulls, twenty female donkeys and ten foals.

16Then he delivered them to the hand of his servants, every drove by itself, and said to his servants, “Pass over before me, and put some distance between successive droves.”

17And he commanded the first one, saying, “When Esau my brother meets you and asks you, saying, ‘To whom do you belong, and where are you going? Whose are these in front of you?’

18“then you shall say, ‘They are your servant Jacob’s. It is a present sent to my lord Esau; and behold, he also is behind us.”’

19So he commanded the second, the third, and all who followed the droves, saying, “In this manner you shall speak to Esau when you find him;

20“and also say, ‘Behold, your servant Jacob is behind us.”’ For he said, “I will tappease him with the present that goes before me, and afterward I will see his face; perhaps he will accept me.”

21So the present went on over before him, but he himself lodged that night in the camp.

Wrestling with God

22And he arose that night and took his two wives, his two female servants, and his eleven sons, uand crossed over the ford of Jabbok.

23He took them, sent them 6over the brook, and sent over what he had.

24Then Jacob was left alone; and va Man wrestled with him until the 7breaking of day.

25Now when He saw that He did not prevail against him, He 8touched the socket of his hip; and wthe socket of Jacob’s hip was out of joint as He wrestled with him.

26And xHe said, “Let Me go, for the day breaks.” But he said, y“I will not let You go unless You bless me!”

27So He said to him, “What is your name?” He said, “Jacob.”

28And He said, z“Your name shall no longer be called Jacob, but 9Israel; for you have astruggled with God and bwith men, and have prevailed.”

29Then Jacob asked, saying, “Tell me Your name, I pray.” And He said, c“Why is it that you ask about My name?” And He dblessed him there.

30So Jacob called the name of the place 10Peniel: “For eI have seen God face to face, and my life is preserved.”

31Just as he crossed over 11Penuel the sun rose on him, and he limped on his hip.

32Therefore to this day the children of Israel do not eat the muscle that shrank, which is on the hip socket, because He 12touched the socket of Jacob’s hip in the muscle that shrank.

Genesis 33

Jacob and Esau Meet

1Now Jacob lifted his eyes and looked, and there, aEsau was coming, and with him were four hundred men. So he divided the children among Leah, Rachel, and the two maidservants.

2And he put the maidservants and their children in front, Leah and her children behind, and Rachel and Joseph last.

3Then he crossed over before them and bbowed himself to the ground seven times, until he came near to his brother.

4cBut Esau ran to meet him, and embraced him, dand fell on his neck and kissed him, and they wept.

5And he lifted his eyes and saw the women and children, and said, “Who are these with you?” So he said, “The children ewhom God has graciously given your servant.”

6Then the maidservants came near, they and their children, and bowed down.

7And Leah also came near with her children, and they bowed down. Afterward Joseph and Rachel came near, and they bowed down.

8Then Esau said, “What do you mean by fall this company which I met?” And he said, “These are gto find favor in the sight of my lord.”

9But Esau said, “I have enough, my brother; keep what you have for yourself.”

10And Jacob said, “No, please, if I have now found favor in your sight, then receive my present from my hand, inasmuch as I hhave seen your face as though I had seen the face of God, and you were pleased with me.

11“Please, take imy blessing that is brought to you, because God has dealt jgraciously with me, and because I have 1enough.” kSo he urged him, and he took it.

12Then Esau said, “Let us take our journey; let us go, and I will go before you.”

13But Jacob said to him, “My lord knows that the children are weak, and the flocks and herds which are nursing are with me. And if the men should drive them hard one day, all the flock will die.

14“Please let my lord go on ahead before his servant. I will lead on slowly at a pace which the livestock that go before me, and the children, 2are able to endure, until I come to my lord lin Seir.”

15And Esau said, “Now let me leave with you some of the people who are with me.” But he said, “What need is there? mLet me find favor in the sight of my lord.”

16So Esau returned that day on his way to Seir.

17And Jacob journeyed to nSuccoth, built himself a house, and made 3booths for his livestock. Therefore the name of the place is called 4Succoth.

Jacob Comes to Canaan

18Then Jacob came 5safely to othe city of pShechem, which is in the land of Canaan, when he came from Padan Aram; and he pitched his tent before the city.

19And qhe bought the parcel of 6land, where he had pitched his tent, from the children of Hamor, Shechem’s father, for one hundred pieces of money.

20Then he erected an altar there and called it rEl7 Elohe Israel.

Genesis 34

The Dinah Incident

1Now aDinah the daughter of Leah, whom she had borne to Jacob, went out to see the daughters of the land.

2And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he btook her and lay with her, and violated her.

3His soul 1was strongly attracted to Dinah the daughter of Jacob, and he loved the young woman and spoke 2kindly to the young woman.

4So Shechem cspoke to his father Hamor, saying, “Get me this young woman as a wife.”

5And Jacob heard that he had defiled Dinah his daughter. Now his sons were with his livestock in the field; so Jacob dheld3 his peace until they came.

6Then Hamor the father of Shechem went out to Jacob to speak with him.

7And the sons of Jacob came in from the field when they heard it; and the men were grieved and very angry, because he ehad done a disgraceful thing in Israel by lying with Jacob’s daughter, fa thing which ought not to be done.

8But Hamor spoke with them, saying, “The soul of my son Shechem longs for your daughter. Please give her to him as a wife.

9“And make marriages with us; give your daughters to us, and take our daughters to yourselves.

10“So you shall dwell with us, and the land shall be before you. Dwell and trade in it, and acquire possessions for yourselves in it.”

11Then Shechem said to her father and her brothers, “Let me find favor in your eyes, and whatever you say to me I will give.

12“Ask me ever so much gdowry4 and gift, and I will give according to what you say to me; but give me the young woman as a wife.”

13But the sons of Jacob answered Shechem and Hamor his father, and spoke hdeceitfully, because he had defiled Dinah their sister.

14And they said to them, “We cannot do this thing, to give our sister to one who is iuncircumcised, for jthat would be a reproach to us.

15“But on this condition we will consent to you: If you will become as we are, if every male of you is circumcised,

16“then we will give our daughters to you, and we will take your daughters to us; and we will dwell with you, and we will become one people.

17“But if you will not heed us and be circumcised, then we will take our daughter and be gone.”

18And their words pleased Hamor and Shechem, Hamor’s son.

19So the young man did not delay to do the thing, because he delighted in Jacob’s daughter. He was kmore honorable than all the household of his father.

20And Hamor and Shechem his son came to the lgate of their city, and spoke with the men of their city, saying:

21“These men are at peace with us. Therefore let them dwell in the land and trade in it. For indeed the land is large enough for them. Let us take their daughters to us as wives, and let us give them our daughters.

22“Only on this condition will the men consent to dwell with us, to be one people: if every male among us is circumcised as they are circumcised.

23“Will not their livestock, their property, and every animal of theirs be ours? Only let us consent to them, and they will dwell with us.”

24And all who went out of the gate of his city heeded Hamor and Shechem his son; every male was circumcised, all who mwent out of the gate of his city.

25Now it came to pass on the third day, when they were in pain, that two of the sons of Jacob, nSimeon and Levi, Dinah’s brothers, each took his sword and came boldly upon the city and killed all the males.

26And they okilled Hamor and Shechem his son with the edge of the sword, and took Dinah from Shechem’s house, and went out.

27The sons of Jacob came upon the slain, and plundered the city, because their sister had been defiled.

28They took their sheep, their oxen, and their donkeys, what was in the city and what was in the field,

29and all their wealth. All their little ones and their wives they took captive; and they plundered even all that was in the houses.

30Then Jacob said to Simeon and Levi, p“You have qtroubled me rby making me obnoxious among the inhabitants of the land, among the Canaanites and the Perizzites; sand since I am few in number, they will gather themselves together against me and kill me. I shall be destroyed, my household and I.”

31But they said, “Should he treat our sister like a harlot?”

Genesis 35

Jacob’s Return to Bethel

1Then God said to Jacob, “Arise, go up to aBethel and dwell there; and make an altar there to God, bwho appeared to you cwhen you fled from the face of Esau your brother.”

2And Jacob said to his dhousehold and to all who were with him, “Put away ethe foreign gods that are among you, fpurify yourselves, and change your garments.

3“Then let us arise and go up to Bethel; and I will make an altar there to God, gwho answered me in the day of my distress hand has been with me in the way which I have gone.”

4So they gave Jacob all the foreign 1gods which were in their hands, and the iearrings which were in their ears; and Jacob hid them under jthe terebinth tree which was by Shechem.

5And they journeyed, and kthe terror of God was upon the cities that were all around them, and they did not pursue the sons of Jacob.

6So Jacob came to lLuz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him.

7And he mbuilt an altar there and called the place 2El Bethel, because nthere God appeared to him when he fled from the face of his brother.

8Now oDeborah, Rebekah’s nurse, died, and she was buried below Bethel under the terebinth tree. So the name of it was called 3Allon Bachuth.

9Then pGod appeared to Jacob again, when he came from Padan Aram, and qblessed him.

10And God said to him, “Your name is Jacob; ryour name shall not be called Jacob anymore, sbut Israel shall be your name.” So He called his name Israel.

11Also God said to him: t“I am God Almighty. uBe fruitful and multiply; va nation and a company of nations shall proceed from you, and kings shall come from your body.

12“The wland which I gave Abraham and Isaac I give to you; and to your descendants after you I give this land.”

13Then God xwent4 up from him in the place where He talked with him.

14So Jacob yset up a pillar in the place where He talked with him, a pillar of stone; and he poured a drink offering on it, and he poured oil on it.

15And Jacob called the name of the place where God spoke with him, zBethel.

Death of Rachel

16Then they journeyed from Bethel. And when there was but a little distance to go to Ephrath, Rachel labored in childbirth, and she had hard labor.

17Now it came to pass, when she was in hard labor, that the midwife said to her, “Do not fear; ayou will have this son also.”

18And so it was, as her soul was departing (for she died), that she called his name 5Ben-Oni; but his father called him 6Benjamin.

19So bRachel died and was buried on the way to cEphrath (that is, Bethlehem).

20And Jacob set a pillar on her grave, which is the pillar of Rachel’s grave dto this day.

21Then Israel journeyed and pitched his tent beyond ethe tower of Eder.

22And it happened, when Israel dwelt in that land, that Reuben went and flay with Bilhah his father’s concubine; and Israel heard about it.

Jacob’s Twelve Sons

Now the sons of Jacob were twelve:

23the sons of Leah were gReuben, Jacob’s firstborn, and Simeon, Levi, Judah, Issachar, and Zebulun;

24the sons of Rachel were Joseph and Benjamin;

25the sons of Bilhah, Rachel’s maidservant, were Dan and Naphtali;

26and the sons of Zilpah, Leah’s maidservant, were Gad and Asher. These were the sons of Jacob who were born to him in Padan Aram.

Death of Isaac

27Then Jacob came to his father Isaac at hMamre, or iKirjath Arba7 (that is, Hebron), where Abraham and Isaac had dwelt.

28Now the days of Isaac were one hundred and eighty years.

29So Isaac breathed his last and died, and jwas 8gathered to his people, being old and full of days. And khis sons Esau and Jacob buried him.

Genesis 36

The Family of Esau

(1 Chr. 1:35–42)

1Now this is the genealogy of Esau, awho is Edom.

2bEsau took his wives from the daughters of Canaan: Adah the daughter of Elon the cHittite; dAholibamah1 the daughter of Anah, the daughter of Zibeon the Hivite;

3and eBasemath, Ishmael’s daughter, sister of Nebajoth.

4Now fAdah bore Eliphaz to Esau, and Basemath bore Reuel.

5And 2Aholibamah bore Jeush, Jaalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan.

6Then Esau took his wives, his sons, his daughters, and all the persons of his household, his cattle and all his animals, and all his goods which he had gained in the land of Canaan, and went to a country away from the presence of his brother Jacob.

7gFor their possessions were too great for them to dwell together, and hthe land where they were strangers could not support them because of their livestock.

8So Esau dwelt in iMount Seir. jEsau is Edom.

9And this is the genealogy of Esau the father of the Edomites in Mount Seir.

10These were the names of Esau’s sons: kEliphaz the son of Adah the wife of Esau, and Reuel the son of Basemath the wife of Esau.

11And the sons of Eliphaz were Teman, Omar, 3Zepho, Gatam, and Kenaz.

12Now Timna was the concubine of Eliphaz, Esau’s son, and she bore lAmalek to Eliphaz. These were the sons of Adah, Esau’s wife.

13These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons of Basemath, Esau’s wife.

14These were the sons of 4Aholibamah, Esau’s wife, the daughter of Anah, the daughter of Zibeon. And she bore to Esau: Jeush, Jaalam, and Korah.

The Chiefs of Edom

15These were the chiefs of the sons of Esau. The sons of Eliphaz, the firstborn son of Esau, were Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz,

165Chief Korah, Chief Gatam, and Chief Amalek. These were the chiefs of Eliphaz in the land of Edom. They were the sons of Adah.

17These were the sons of Reuel, Esau’s son: Chief Nahath, Chief Zerah, Chief Shammah, and Chief Mizzah. These were the chiefs of Reuel in the land of Edom. These were the sons of Basemath, Esau’s wife.

18And these were the sons of 6Aholibamah, Esau’s wife: Chief Jeush, Chief Jaalam, and Chief Korah. These were the chiefs who descended from Aholibamah, Esau’s wife, the daughter of Anah.

19These were the sons of Esau, who is Edom, and these were their chiefs.

The Sons of Seir

20mThese were the sons of Seir nthe Horite who inhabited the land: Lotan, Shobal, Zibeon, Anah,

21Dishon, Ezer, and Dishan. These were the chiefs of the Horites, the sons of Seir, in the land of Edom.

22And the sons of Lotan were Hori and 7Hemam. Lotan’s sister was Timna.

23These were the sons of Shobal: 8Alvan, Manahath, Ebal, 9Shepho, and Onam.

24These were the sons of Zibeon: both Ajah and Anah. This was the Anah who found the 10water in the wilderness as he pastured othe donkeys of his father Zibeon.

25These were the children of Anah: Dishon and 11Aholibamah the daughter of Anah.

26These were the sons of 12Dishon: 13Hemdan, Eshban, Ithran, and Cheran.

27These were the sons of Ezer: Bilhan, Zaavan, and 14Akan.

28These were the sons of Dishan: pUz and Aran.

29These were the chiefs of the Horites: Chief Lotan, Chief Shobal, Chief Zibeon, Chief Anah,

30Chief Dishon, Chief Ezer, and Chief Dishan. These were the chiefs of the Horites, according to their chiefs in the land of Seir.

The Kings of Edom

31qNow these were the kings who reigned in the land of Edom before any king reigned over the children of Israel:

32Bela the son of Beor reigned in Edom, and the name of his city was Dinhabah.

33And when Bela died, Jobab the son of Zerah of Bozrah reigned in his place.

34When Jobab died, Husham of the land of the Temanites reigned in his place.

35And when Husham died, Hadad the son of Bedad, who attacked Midian in the field of Moab, reigned in his place. And the name of his city was Avith.

36When Hadad died, Samlah of Masrekah reigned in his place.

37And when Samlah died, Saul of rRehoboth-by-the-River reigned in his place.

38When Saul died, Baal-Hanan the son of Achbor reigned in his place.

39And when Baal-Hanan the son of Achbor died, 15Hadar reigned in his place; and the name of his city was 16Pau. His wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

The Chiefs of Esau

40And these were the names of the chiefs of Esau, according to their families and their places, by their names: Chief Timnah, Chief 17Alvah, Chief Jetheth,

41Chief 18Aholibamah, Chief Elah, Chief Pinon,

42Chief Kenaz, Chief Teman, Chief Mibzar,

43Chief Magdiel, and Chief Iram. These were the chiefs of Edom, according to their dwelling places in the land of their possession. Esau was the father of 19the Edomites.

Genesis 37

Joseph Dreams of Greatness

1Now Jacob dwelt in the land awhere his father was a 1stranger, in the land of Canaan.

2This is the history of Jacob. Joseph, being seventeen years old, was feeding the flock with his brothers. And the lad was with the sons of Bilhah and the sons of Zilpah, his father’s wives; and Joseph brought ba bad report of them to his father.

3Now Israel loved Joseph more than all his children, because he was cthe son of his old age. Also he dmade him a tunic of many colors.

4But when his brothers saw that their father loved him more than all his brothers, they ehated him and could not speak peaceably to him.

5Now Joseph had a dream, and he told it to his brothers; and they hated him even more.

6So he said to them, “Please hear this dream which I have dreamed:

7f“There we were, binding sheaves in the field. Then behold, my sheaf arose and also stood upright; and indeed your sheaves stood all around and bowed down to my sheaf.”

8And his brothers said to him, “Shall you indeed reign over us? Or shall you indeed have dominion over us?” So they hated him even more for his dreams and for his words.

9Then he dreamed still another dream and told it to his brothers, and said, “Look, I have dreamed another dream. And this time, gthe sun, the moon, and the eleven stars bowed down to me.”

10So he told it to his father and his brothers; and his father rebuked him and said to him, “What is this dream that you have dreamed? Shall your mother and I and hyour brothers indeed come to bow down to the earth before you?”

11And ihis brothers envied him, but his father jkept the matter in mind.

Joseph Sold by His Brothers

12Then his brothers went to feed their father’s flock in kShechem.

13And Israel said to Joseph, “Are not your brothers feeding the flock in Shechem? Come, I will send you to them.” So he said to him, “Here I am.”

14Then he said to him, “Please go and see if it is well with your brothers and well with the flocks, and bring back word to me.” So he sent him out of the Valley of lHebron, and he went to Shechem.

15Now a certain man found him, and there he was, wandering in the field. And the man asked him, saying, “What are you seeking?”

16So he said, “I am seeking my brothers. mPlease tell me where they are feeding their flocks.”

17And the man said, “They have departed from here, for I heard them say, ‘Let us go to Dothan.”’ So Joseph went after his brothers and found them in nDothan.

18Now when they saw him afar off, even before he came near them, othey conspired against him to kill him.

19Then they said to one another, “Look, this 2dreamer is coming!

20p“Come therefore, let us now kill him and cast him into some pit; and we shall say, ‘Some wild beast has devoured him.’ We shall see what will become of his dreams!”

21But qReuben heard it, and he delivered him out of their hands, and said, “Let us not kill him.”

22And Reuben said to them, “Shed no blood, but cast him into this pit which is in the wilderness, and do not lay a hand on him”—that he might deliver him out of their hands, and bring him back to his father.

23So it came to pass, when Joseph had come to his brothers, that they rstripped Joseph of his tunic, the tunic of many colors that was on him.

24Then they took him and cast him into a pit. And the pit was empty; there was no water in it.

25sAnd they sat down to eat a meal. Then they lifted their eyes and looked, and there was a company of tIshmaelites, coming from Gilead with their camels, bearing spices, ubalm, and myrrh, on their way to carry them down to Egypt.

26So Judah said to his brothers, “What profit is there if we kill our brother and vconceal his blood?

27“Come and let us sell him to the Ishmaelites, and wlet not our hand be upon him, for he is xour brother and your flesh.” And his brothers listened.

28Then zMidianite traders passed by; so the brothers pulled Joseph up and lifted him out of the pit, aand sold him to the Ishmaelites for btwenty shekels of silver. And they took Joseph to Egypt. Joseph’s Journey to Egypt

29Then Reuben returned to the pit, and indeed Joseph was not in the pit; and he ctore his clothes.

30And he returned to his brothers and said, “The lad dis no more; and I, where shall I go?”

31So they took eJoseph’s tunic, killed a kid of the goats, and dipped the tunic in the blood.

32Then they sent the tunic of many colors, and they brought it to their father and said, “We have found this. Do you know whether it is your son’s tunic or not?”

33And he recognized it and said, “It is my son’s tunic. A fwild beast has devoured him. Without doubt Joseph is torn to pieces.”

34Then Jacob gtore his clothes, put sackcloth on his waist, and hmourned for his son many days.

35And all his sons and all his daughters iarose to comfort him; but he refused to be comforted, and he said, “For jI shall go down into the grave to my son in mourning.” Thus his father wept for him.

36Now kthe 3Midianites had sold him in Egypt to Potiphar, an officer of Pharaoh and captain of the guard.

Genesis 38

Judah and Tamar

1It came to pass at that time that Judah departed from his brothers, and avisited a certain Adullamite whose name was Hirah.

2And Judah bsaw there a daughter of a certain Canaanite whose name was cShua, and he married her and went in to her.

3So she conceived and bore a son, and he called his name dEr.

4She conceived again and bore a son, and she called his name eOnan.

5And she conceived yet again and bore a son, and called his name fShelah. He was at Chezib when she bore him.

6Then Judah gtook a wife for Er his firstborn, and her name was hTamar.

7But iEr, Judah’s firstborn, was wicked in the sight of the LORD, jand the LORD killed him.

8And Judah said to Onan, “Go in to kyour brother’s wife and marry her, and raise up an heir to your brother.”

9But Onan knew that the heir would not be lhis; and it came to pass, when he went in to his brother’s wife, that he emitted on the ground, lest he should give an heir to his brother.

10And the thing which he did 1displeased the LORD; therefore He killed mhim also.

11Then Judah said to Tamar his daughter-in-law, n“Remain a widow in your father’s house till my son Shelah is grown.” For he said, “Lest he also die like his brothers.” And Tamar went and dwelt oin her father’s house.

12Now in the process of time the daughter of Shua, Judah’s wife, died; and Judah pwas comforted, and went up to his sheepshearers at Timnah, he and his friend Hirah the Adullamite.

13And it was told Tamar, saying, “Look, your father-in-law is going up qto Timnah to shear his sheep.”

14So she took off her widow’s garments, covered herself with a veil and wrapped herself, and rsat in an open place which was on the way to Timnah; for she saw sthat Shelah was grown, and she was not given to him as a wife.

15When Judah saw her, he thought she was a harlot, because she had covered her face.

16Then he turned to her by the way, and said, “Please let me come in to you”; for he did not know that she was his daughter-in-law. So she said, “What will you give me, that you may come in to me?”

17And he said, t“I will send a young goat from the flock.” So she said, u“Will you give me a pledge till you send it?”

18Then he said, “What pledge shall I give you?” So she said, v“Your signet and cord, and your staff that is in your hand.” Then he gave them to her, and went in to her, and she conceived by him.

19So she arose and went away, and wlaid aside her veil and put on the garments of her widowhood.

20And Judah sent the young goat by the hand of his friend the Adullamite, to receive his pledge from the woman’s hand, but he did not find her.

21Then he asked the men of that place, saying, “Where is the harlot who was 2openly by the roadside?” And they said, “There was no harlot in this place.”

22So he returned to Judah and said, “I cannot find her. Also, the men of the place said there was no harlot in this place.”

23Then Judah said, “Let her take them for herself, lest we be shamed; for I sent this young goat and you have not found her.”

24And it came to pass, about three months after, that Judah was told, saying, “Tamar your daughter-in-law has xplayed the harlot; furthermore she is 3with child by harlotry.” So Judah said, “Bring her out yand let her be burned!”

25When she was brought out, she sent to her father-in-law, saying, “By the man to whom these belong, I am with child.” And she said, z“Please determine whose these are—the signet and cord, and staff.”

26So Judah aacknowledged them and said, b“She has been more righteous than I, because cI did not give her to Shelah my son.” And he dnever knew her again.

27Now it came to pass, at the time for giving birth, that behold, twins were in her womb.

28And so it was, when she was giving birth, that the one put out his hand; and the midwife took a scarlet thread and bound it on his hand, saying, “This one came out first.”

29Then it happened, as he drew back his hand, that his brother came out unexpectedly; and she said, “How did you break through? This breach be upon you!” Therefore his name was called ePerez.4

30Afterward his brother came out who had the scarlet thread on his hand. And his name was called fZerah.

Genesis 39

Joseph a Slave in Egypt

1Now Joseph had been taken adown to Egypt. And bPotiphar, an officer of Pharaoh, captain of the guard, an Egyptian, cbought him from the Ishmaelites who had taken him down there.

2dThe LORD was with Joseph, and he was a successful man; and he was in the house of his master the Egyptian.

3And his master saw that the LORD was with him and that the LORD emade all he did 1to prosper in his hand.

4So Joseph ffound favor in his sight, and served him. Then he made him goverseer of his house, and all that he had he put 2under his authority.

5So it was, from the time that he had made him overseer of his house and all that he had, that hthe LORD blessed the Egyptian’s house for Joseph’s sake; and the blessing of the LORD was on all that he had in the house and in the field.

6Thus he left all that he had in Joseph’s 3hand, and he did not know what he had except for the 4bread which he ate. Now Joseph iwas handsome in form and appearance.

7And it came to pass after these things that his master’s wife 5cast longing eyes on Joseph, and she said, j“Lie with me.”

8But he refused and said to his master’s wife, “Look, my master does not know what is with me in the house, and he has committed all that he has to my hand.

9“There is no one greater in this house than I, nor has he kept back anything from me but you, because you are his wife. kHow then can I do this great wickedness, and lsin against God?”

10So it was, as she spoke to Joseph day by day, that he mdid not heed her, to lie with her or to be with her.

11But it happened about this time, when Joseph went into the house to do his work, and none of the men of the house was inside,

12that she ncaught him by his garment, saying, “Lie with me.” But he left his garment in her hand, and fled and ran outside.

13And so it was, when she saw that he had left his garment in her hand and fled outside,

14that she called to the men of her house and spoke to them, saying, “See, he has brought in to us a oHebrew to 6mock us. He came in to me to lie with me, and I cried out with a loud voice.

15“And it happened, when he heard that I lifted my voice and cried out, that he left his garment with me, and fled and went outside.”

16So she kept his garment with her until his master came home.

17Then she pspoke to him with words like these, saying, “The Hebrew servant whom you brought to us came in to me to mock me;

18“so it happened, as I lifted my voice and cried out, that he left his garment with me and fled outside.”

19So it was, when his master heard the words which his wife spoke to him, saying, “Your servant did to me after this manner,” that his qanger was aroused.

20Then Joseph’s master took him and rput him into the sprison, a place where the king’s prisoners were confined. And he was there in the prison.

21But the LORD was with Joseph and showed him mercy, and He tgave7 him favor in the sight of the keeper of the prison.

22And the keeper of the prison ucommitted to Joseph’s hand all the prisoners who were in the prison; whatever they did there, it was his doing.

23The keeper of the prison did not look into anything that was under 8Joseph’s authority, because vthe LORD was with him; and whatever he did, the LORD made it prosper.

Genesis 40

The Prisoners’ Dreams

1It came to pass after these things that the abutler and the baker of the king of Egypt offended their lord, the king of Egypt.

2And Pharaoh was bangry with his two officers, the chief butler and the chief baker.

3cSo he put them in custody in the house of the captain of the guard, in the prison, the place where Joseph was confined.

4And the captain of the guard charged Joseph with them, and he served them; so they were in custody for a while.

5Then the butler and the baker of the king of Egypt, who were confined in the prison, dhad a dream, both of them, each man’s dream in one night and each man’s dream with its own interpretation.

6And Joseph came in to them in the morning and looked at them, and saw that they were 1sad.

7So he asked Pharaoh’s officers who were with him in the custody of his lord’s house, saying, e“Why do you look so sad today?”

8And they said to him, f“We each have had a dream, and there is no interpreter of it.” So Joseph said to them, g“Do not interpretations belong to God? Tell them to me, please.”

9Then the chief butler told his dream to Joseph, and said to him, “Behold, in my dream a vine was before me,

10“and in the vine were three branches; it was as though it budded, its blossoms shot forth, and its clusters brought forth ripe grapes.

11“Then Pharaoh’s cup was in my hand; and I took the grapes and pressed them into Pharaoh’s cup, and placed the cup in Pharaoh’s hand.”

12And Joseph said to him, h“This is the interpretation of it: The three branches iare three days.

13“Now within three days Pharaoh will jlift up your head and restore you to your 2place, and you will put Pharaoh’s cup in his hand according to the former manner, when you were his butler.

14“But kremember me when it is well with you, and lplease show kindness to me; make mention of me to Pharaoh, and get me out of this house.

15“For indeed I was mstolen away from the land of the Hebrews; nand also I have done nothing here that they should put me into the dungeon.”

16When the chief baker saw that the interpretation was good, he said to Joseph, “I also was in my dream, and there were three 3white baskets on my head.

17“In the uppermost basket were all kinds of baked goods for Pharaoh, and the birds ate them out of the basket on my head.”

18So Joseph answered and said, o“This is the interpretation of it: The three baskets are three days.

19p“Within three days Pharaoh will lift 4off your head from you and qhang you on a tree; and the birds will eat your flesh from you.”

20Now it came to pass on the third day, which was Pharaoh’s rbirthday, that he smade a feast for all his servants; and he tlifted up the head of the chief butler and of the chief baker among his servants.

21Then he urestored the chief butler to his butlership again, and vhe placed the cup in Pharaoh’s hand.

22But he whanged the chief baker, as Joseph had interpreted to them.

23Yet the chief butler did not remember Joseph, but xforgot him.

Genesis 41

Pharaoh’s Dreams

1Then it came to pass, at the end of two full years, that aPharaoh had a dream; and behold, he stood by the river.

2Suddenly there came up out of the river seven cows, fine looking and fat; and they fed in the meadow.

3Then behold, seven other cows came up after them out of the river, ugly and gaunt, and stood by the other cows on the bank of the river.

4And the ugly and gaunt cows ate up the seven fine looking and fat cows. So Pharaoh awoke.

5He slept and dreamed a second time; and suddenly seven heads of grain came up on one stalk, plump and good.

6Then behold, seven thin heads, blighted by the beast wind, sprang up after them.

7And the seven thin heads devoured the seven plump and full heads. So Pharaoh awoke, and indeed, it was a dream.

8Now it came to pass in the morning cthat his spirit was troubled, and he sent and called for all dthe magicians of Egypt and all its ewise men. And Pharaoh told them his dreams, but there was no one who could interpret them for Pharaoh.

9Then the fchief butler spoke to Pharaoh, saying: “I remember my faults this day.

10“When Pharaoh was gangry with his servants, hand put me in custody in the house of the captain of the guard, both me and the chief baker,

11i“we each had a dream in one night, he and I. Each of us dreamed according to the interpretation of his own dream.

12“Now there was a young jHebrew man with us there, a kservant of the captain of the guard. And we told him, and he linterpreted our dreams for us; to each man he interpreted according to his own dream.

13“And it came to pass, just mas he interpreted for us, so it happened. He restored me to my office, and he hanged him.”

14nThen Pharaoh sent and called Joseph, and they obrought him quickly pout of the dungeon; and he shaved, qchanged his clothing, and came to Pharaoh.

15And Pharaoh said to Joseph, “I have had a dream, and there is no one who can interpret it. rBut I have heard it said of you that you can understand a dream, to interpret it.”

16So Joseph answered Pharaoh, saying, s“It is not in me; tGod will give Pharaoh an answer of peace.”

17Then Pharaoh said to Joseph: “Behold, uin my dream I stood on the bank of the river.

18“Suddenly seven cows came up out of the river, fine looking and fat; and they fed in the meadow.

19“Then behold, seven other cows came up after them, poor and very ugly and gaunt, such ugliness as I have never seen in all the land of Egypt.

20“And the gaunt and ugly cows ate up the first seven, the fat cows.

21“When they had eaten them up, no one would have known that they had eaten them, for they were just as ugly as at the beginning. So I awoke.

22“Also I saw in my dream, and suddenly seven 1heads came up on one stalk, full and good.

23“Then behold, seven heads, withered, thin, and blighted by the east wind, sprang up after them.

24“And the thin heads devoured the seven good heads. So vI told this to the magicians, but there was no one who could explain it to me.”

25Then Joseph said to Pharaoh, “The dreams of Pharaoh are one; wGod has shown Pharaoh what He is about to do:

26“The seven good cows are seven years, and the seven good 2heads are seven years; the dreams are one.

27“And the seven thin and ugly cows which came up after them are seven years, and the seven empty heads blighted by the east wind are xseven years of famine.

28y“This is the thing which I have spoken to Pharaoh. God has shown Pharaoh what He is about to do.

29“Indeed zseven years of great plenty will come throughout all the land of Egypt;

30“but after them seven years of famine will aarise, and all the plenty will be forgotten in the land of Egypt; and the famine bwill deplete the land.

31“So the plenty will not be known in the land because of the famine following, for it will be very severe.

32“And the dream was repeated to Pharaoh twice because the cthing is established by God, and God will shortly bring it to pass.

33“Now therefore, let Pharaoh select a discerning and wise man, and set him over the land of Egypt.

34“Let Pharaoh do this, and let him appoint 3officers over the land, dto collect one-fifth of the produce of the land of Egypt in the seven plentiful years.

35“And elet them gather all the food of those good years that are coming, and store up grain under the 4authority of Pharaoh, and let them keep food in the cities.

36“Then that food shall be as a 5reserve for the land for the seven years of famine which shall be in the land of Egypt, that the land fmay not 6perish during the famine.”

Joseph’s Rise to Power

37So gthe advice was good in the eyes of Pharaoh and in the eyes of all his servants.

38And Pharaoh said to his servants, “Can we find such a one as this, a man hin whom is the Spirit of God?”

39Then Pharaoh said to Joseph, “Inasmuch as God has shown you all this, there is no one as discerning and wise as you.

40i“You shall be 7over my house, and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you.”

41And Pharaoh said to Joseph, “See, I have jset you over all the land of Egypt.”

42Then Pharaoh ktook his signet ring off his hand and put it on Joseph’s hand; and he lclothed him in garments of fine linen mand put a gold chain around his neck.

43And he had him ride in the second nchariot which he had; oand they cried out before him, “Bow the knee!” So he set him pover all the land of Egypt.

44Pharaoh also said to Joseph, “I am Pharaoh, and without your consent no man may lift his hand or foot in all the land of Egypt.”

45And Pharaoh called Joseph’s name 8Zaphnath-Paaneah. And he gave him as a wife qAsenath, the daughter of Poti-Pherah priest of On. So Joseph went out over all the land of Egypt.

46Joseph was thirty years old when he rstood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.

47Now in the seven plentiful years the ground brought forth 9abundantly.

48So he gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities; he laid up in every city the food of the fields which surrounded them.

49Joseph gathered very much grain, sas the sand of the sea, until he stopped counting, for it was immeasurable.

50tAnd to Joseph were born two sons before the years of famine came, whom Asenath, the daughter of Poti-Pherah priest of On, bore to him.

51Joseph called the name of the firstborn 10Manasseh: “For God has made me forget all my toil and all my ufather’s house.”

52And the name of the second he called 11Ephraim: “For God has caused me to be vfruitful in the land of my affliction.”

53Then the seven years of plenty which were in the land of Egypt ended,

54wand the seven years of famine began to come, xas Joseph had said. The famine was in all lands, but in all the land of Egypt there was bread.

55So when all the land of Egypt was famished, the people cried to Pharaoh for bread. Then Pharaoh said to all the Egyptians, “Go to Joseph; ywhatever he says to you, do.”

56The famine was over all the face of the earth, and Joseph opened 12all the storehouses and zsold to the Egyptians. And the famine became severe in the land of Egypt.

57aSo all countries came to Joseph in Egypt to bbuy grain, because the famine was severe in all lands.

Genesis 42

Joseph’s Brothers Go to Egypt

1When aJacob saw that there was grain in Egypt, Jacob said to his sons, “Why do you look at one another?”

2And he said, “Indeed I have heard that there is grain in Egypt; go down to that place and buy for us there, that we may blive and not die.”

3So Joseph’s ten brothers went down to buy grain in Egypt.

4But Jacob did not send Joseph’s brother Benjamin with his brothers, for he said, c“Lest some calamity befall him.”

5And the sons of Israel went to buy grain among those who journeyed, for the famine was din the land of Canaan.

6Now Joseph was governor eover the land; and it was he who sold to all the people of the land. And Joseph’s brothers came and fbowed down before him with their faces to the earth.

7Joseph saw his brothers and recognized them, but he acted as ga stranger to them and spoke 1roughly to them. Then he said to them, “Where do you come from?” And they said, “From the land of Canaan to buy food.”

8So Joseph recognized his brothers, but they did not recognize him.

9Then Joseph hremembered the dreams which he had dreamed about them, and said to them, “You are spies! You have come to see the 2nakedness of the land!”

10And they said to him, “No, my lord, but your servants have come to buy food.

11“We are all one man’s sons; we are honest men; your servants are not spies.”

12But he said to them, “No, but you have come to see the nakedness of the land.”

13And they said, “Your servants are twelve brothers, the sons of one man in the land of Canaan; and in fact, the youngest is with our father today, and one iis no more.”

14But Joseph said to them, “It is as I spoke to you, saying, ‘You are spies!’

15“In this manner you shall be tested: jBy the life of Pharaoh, you shall not leave this place unless your youngest brother comes here.

16“Send one of you, and let him bring your brother; and you shall be 3kept in prison, that your words may be tested to see whether there is any truth in you; or else, by the life of Pharaoh, surely you are spies!”

17So he 4put them all together in prison kthree days.

18Then Joseph said to them the third day, “Do this and live, lfor I fear God:

19“If you are honest men, let one of your brothers be confined to your prison house; but you, go and carry grain for the famine of your houses.

20“And mbring your youngest brother to me; so your words will be verified, and you shall not die.” And they did so.

21Then they said to one another, n“We are truly guilty concerning our brother, for we saw the anguish of his soul when he pleaded with us, and we would not hear; otherefore this distress has come upon us.”

22And Reuben answered them, saying, p“Did I not speak to you, saying, ‘Do not sin against the boy’; and you would not listen? Therefore behold, his blood is now qrequired of us.”

23But they did not know that Joseph understood them, for he spoke to them through an interpreter.

24And he turned himself away from them and rwept. Then he returned to them again, and talked with them. And he took sSimeon from them and bound him before their eyes.

The Brothers Return to Canaan

25Then Joseph tgave a command to fill their sacks with grain, to urestore every man’s money to his sack, and to give them provisions for the journey. vThus he did for them.

26So they loaded their donkeys with the grain and departed from there.

27But as wone of them opened his sack to give his donkey feed at the encampment, he saw his money; and there it was, in the mouth of his sack.

28So he said to his brothers, “My money has been restored, and there it is, in my sack!” Then their hearts 5failed them and they were afraid, saying to one another, “What is this that God has done to us?”

29Then they went to Jacob their father in the land of Canaan and told him all that had happened to them, saying:

30“The man who is lord of the land xspoke 6roughly to us, and took us for spies of the country.

31“But we said to him, ‘We are honest men; we are not spies.

32‘We are twelve brothers, sons of our father; one is no more, and the youngest is with our father this day in the land of Canaan.’

33“Then the man, the lord of the country, said to us, y‘By this I will know that you are honest men: Leave one of your brothers here with me, take food for the famine of your households, and be gone.

34‘And bring your zyoungest brother to me; so I shall know that you are not spies, but that you are honest men. I will grant your brother to you, and you may atrade in the land.”’

35Then it happened as they emptied their sacks, that surprisingly beach man’s bundle of money was in his sack; and when they and their father saw the bundles of money, they were afraid.

36And Jacob their father said to them, “You have cbereaved me: Joseph is no more, Simeon is no more, and you want to take dBenjamin. All these things are against me.”

37Then Reuben spoke to his father, saying, “Kill my two sons if I do not bring him back to you; put him in my hands, and I will bring him back to you.”

38But he said, “My son shall not go down with you, for ehis brother is dead, and he is left alone. fIf any calamity should befall him along the way in which you go, then you would gbring down my gray hair with sorrow to the grave.”

Genesis 43

Joseph’s Brothers Return with Benjamin

1Now the famine was asevere in the land.

2And it came to pass, when they had eaten up the grain which they had brought from Egypt, that their father said to them, “Go bback, buy us a little food.”

3But Judah spoke to him, saying, “The man solemnly warned us, saying, ‘You shall not see my face unless your cbrother is with you.’

4“If you send our brother with us, we will go down and buy you food.

5“But if you will not send him, we will not go down; for the man said to us, ‘You shall not see my face unless your brother is with you.”’

6And Israel said, “Why did you deal so 1wrongfully with me as to tell the man whether you had still another brother?”

7But they said, “The man asked us pointedly about ourselves and our family, saying, ‘Is your father still alive? Have you another brother?’ And we told him according to these words. Could we possibly have known that he would say, ‘Bring your brother down’?”

8Then Judah said to Israel his father, “Send the lad with me, and we will arise and go, that we may dlive and not die, both we and you and also our little ones.

9“I myself will be surety for him; from my hand you shall require him. eIf I do not bring him back to you and set him before you, then let me bear the blame forever.

10“For if we had not lingered, surely by now we would have returned this second time.”

11And their father Israel said to them, “If it must be so, then do this: Take some of the best fruits of the land in your vessels and fcarry down a present for the man—a little gbalm and a little honey, spices and myrrh, pistachio nuts and almonds.

12“Take double money in your hand, and take back in your hand the money hthat was returned in the mouth of your sacks; perhaps it was an oversight.

13“Take your brother also, and arise, go back to the man.

14“And may God iAlmighty jgive you mercy before the man, that he may release your other brother and Benjamin. kIf I am bereaved, I am bereaved!”

15So the men took that present and Benjamin, and they took double money in their hand, and arose and went ldown to Egypt; and they stood before Joseph.

16When Joseph saw Benjamin with them, he said to the msteward of his house, “Take these men to my home, and slaughter 2an animal and make ready; for these men will dine with me at noon.”

17Then the man did as Joseph ordered, and the man brought the men into Joseph’s house.

18Now the men were nafraid because they were brought into Joseph’s house; and they said, “It is because of the money, which was returned in our sacks the first time, that we are brought in, so that he may 3make a case against us and seize us, to take us as slaves with our donkeys.”

19When they drew near to the steward of Joseph’s house, they talked with him at the door of the house,

20and said, “O sir, owe indeed came down the first time to buy food;

21“but pit happened, when we came to the encampment, that we opened our sacks, and there, each man’s money was in the mouth of his sack, our money in full weight; so we have brought it back in our hand.

22“And we have brought down other money in our hands to buy food. We do not know who put our money in our sacks.”

23But he said, “Peace be with you, do not be afraid. Your God and the God of your father has given you treasure in your sacks; I had your money.” Then he brought qSimeon out to them.

24So the man brought the men into Joseph’s house and rgave them water, and they washed their feet; and he gave their donkeys feed.

25Then they made the present ready for Joseph’s coming at noon, for they heard that they would eat bread there.

26And when Joseph came home, they brought him the present which was in their hand into the house, and sbowed down before him to the earth.

27Then he asked them about their well-being, and said, “Is your father well, the old man tof whom you spoke? Is he still alive?”

28And they answered, “Your servant our father is in good health; he is still alive.” uAnd they bowed their heads down and prostrated themselves.

29Then he lifted his eyes and saw his brother Benjamin, vhis mother’s son, and said, “Is this your younger brother wof whom you spoke to me?” And he said, “God be gracious to you, my son.”

30Now xhis heart yearned for his brother; so Joseph made haste and sought somewhere to weep. And he went into his chamber and ywept there.

31Then he washed his face and came out; and he restrained himself, and said, “Serve the zbread.”

32So they set him a place by himself, and them by themselves, and the Egyptians who ate with him by themselves; because the Egyptians could not eat food with the aHebrews, for that is ban abomination to the Egyptians.

33And they sat before him, the firstborn according to his cbirthright and the youngest according to his youth; and the men looked in astonishment at one another.

34Then he took servings to them from before him, but Benjamin’s serving was dfive times as much as any of theirs. So they drank and were merry with him.

Genesis 44

Joseph’s Cup

1And he commanded 1the asteward of his house, saying, b“Fill the men’s sacks with food, as much as they can carry, and put each man’s money in the mouth of his sack.

2“Also put my cup, the silver cup, in the mouth of the sack of the youngest, and his grain money.” So he did according to the word that Joseph had spoken.

3As soon as the morning dawned, the men were sent away, they and their donkeys.

4When they had gone out of the city, and were not yet far off, Joseph said to his steward, “Get up, follow the men; and when you overtake them, say to them, ‘Why have you crepaid evil for good?

5‘Is not this the one from which my lord drinks, and with which he indeed practices divination? You have done evil in so doing.”’

6So he overtook them, and he spoke to them these same words.

7And they said to him, “Why does my lord say these words? Far be it from us that your servants should do such a thing.

8“Look, we brought back to you from the land of Canaan dthe money which we found in the mouth of our sacks. How then could we steal silver or gold from your lord’s house?

9“With whomever of your servants it is found, elet him die, and we also will be my lord’s slaves.”

10And he said, “Now also let it be according to your words; he with whom it is found shall be my slave, and you shall be blameless.”

11Then each man speedily let down his sack to the ground, and each opened his sack.

12So he searched. He began with the oldest and 2left off with the youngest; and the cup was found in Benjamin’s sack.

13Then they ftore their clothes, and each man loaded his donkey and returned to the city.

14So Judah and his brothers came to Joseph’s house, and he was still there; and they gfell before him on the ground.

15And Joseph said to them, “What deed is this you have done? Did you not know that such a man as I can certainly practice divination?”

16Then Judah said, “What shall we say to my lord? What shall we speak? Or how shall we clear ourselves? God has hfound out the iniquity of your servants; here iwe are, my lord’s slaves, both we and he also with whom the cup was found.”

17But he said, j“Far be it from me that I should do so; the man in whose hand the cup was found, he shall be my slave. And as for you, go up in peace to your father.”

Judah Intercedes for Benjamin

18Then Judah came near to him and said: “O my lord, please let your servant speak a word in my lord’s hearing, and kdo not let your anger burn against your servant; for you are even like Pharaoh.

19“My lord asked his servants, saying, ‘Have you a father or a brother?’

20“And we said to my lord, ‘We have a father, an old man, and la child of his old age, who is young; his brother is mdead, and he nalone is left of his mother’s children, and his ofather loves him.’

21“Then you said to your servants, p‘Bring him down to me, that I may set my eyes on him.’

22“And we said to my lord, ‘The lad cannot leave his father, for if he should leave his father, his father would die.’

23“But you said to your servants, q‘Unless your youngest brother comes down with you, you shall see my face no more.’

24“So it was, when we went up to your servant my father, that we told him the words of my lord.

25“And rour father said, ‘Go back and buy us a little food.’

26“But we said, ‘We cannot go down; if our youngest brother is with us, then we will go down; for we may not see the man’s face unless our youngest brother is with us.’

27“Then your servant my father said to us, ‘You know that smy wife bore me two sons;

28‘and the one went out from me, and I said, t“Surely he is torn to pieces”; and I have not seen him since.

29‘But if you utake this one also from me, and calamity befalls him, you shall bring down my gray hair with sorrow to the grave.’

30“Now therefore, when I come to your servant my father, and the lad is not with us, since vhis life is bound up in the lad’s life,

31“it will happen, when he sees that the lad is not with us, that he will die. So your servants will bring down the gray hair of your servant our father with sorrow to the grave.

32“For your servant became surety for the lad to my father, saying, w‘If I do not bring him back to you, then I shall bear the blame before my father forever.’

33“Now therefore, please xlet your servant remain instead of the lad as a slave to my lord, and let the lad go up with his brothers.

34“For how shall I go up to my father if the lad is not with me, lest perhaps I see the evil that would 3come upon my father?”

Genesis 45

Joseph Revealed to His Brothers

1Then Joseph could not restrain himself before all those who stood by him, and he cried out, “Make everyone go out from me!” So no one stood with him awhile Joseph made himself known to his brothers.

2And he bwept aloud, and the Egyptians and the house of Pharaoh heard it.

3Then Joseph said to his brothers, c“I am Joseph; does my father still live?” But his brothers could not answer him, for they were dismayed in his presence.

4And Joseph said to his brothers, “Please come near to me.” So they came near. Then he said: “I am Joseph your brother, dwhom you sold into Egypt.

5“But now, do not therefore be grieved or angry with yourselves because you sold me here; efor God sent me before you to preserve life.

6“For these two years the ffamine has been in the land, and there are still five years in which there will be neither plowing nor harvesting.

7“And God gsent me before you to preserve a 1posterity for you in the earth, and to save your lives by a great deliverance.

8“So now it was not you who sent me here, but hGod; and He has made me ia father to Pharaoh, and lord of all his house, and a jruler throughout all the land of Egypt.

9“Hurry and go up to my father, and say to him, ‘Thus says your son Joseph: “God has made me lord of all Egypt; come down to me, do not 2tarry.

10k“You shall dwell in the land of Goshen, and you shall be near to me, you and your children, your children’s children, your flocks and your herds, and all that you have.

11“There I will lprovide for you, lest you and your household, and all that you have, come to poverty; for there are still five years of famine.” ’

12“And behold, your eyes and the eyes of my brother Benjamin see that it is mmy mouth that speaks to you.

13“So you shall tell my father of all my glory in Egypt, and of all that you have seen; and you shall hurry and nbring my father down here.”

14Then he fell on his brother Benjamin’s neck and wept, and Benjamin wept on his neck.

15Moreover he okissed all his brothers and wept over them, and after that his brothers talked with him.

16Now the report of it was heard in Pharaoh’s house, saying, “Joseph’s brothers have come.” So it pleased Pharaoh and his servants well.

17And Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and depart; go to the land of Canaan.

18‘Bring your father and your households and come to me; I will give you the best of the land of Egypt, and you will eat pthe 3fat of the land.

19‘Now you are commanded—do this: Take carts out of the land of Egypt for your little ones and your wives; bring your father and come.

20‘Also do not be concerned about your goods, for the best of all the land of Egypt is yours.’ ”

21Then the sons of Israel did so; and Joseph gave them qcarts,4 according to the command of Pharaoh, and he gave them provisions for the journey.

22He gave to all of them, to each man, rchanges of garments; but to Benjamin he gave three hundred pieces of silver and sfive changes of garments.

23And he sent to his father these things: ten donkeys loaded with the good things of Egypt, and ten female donkeys loaded with grain, bread, and food for his father for the journey.

24So he sent his brothers away, and they departed; and he said to them, “See that you do not become troubled along the way.”

25Then they went up out of Egypt, and came to the land of Canaan to Jacob their father.

26And they told him, saying, “Joseph is still alive, and he is governor over all the land of Egypt.” tAnd Jacob’s heart stood still, because he did not believe them.

27But when they told him all the words which Joseph had said to them, and when he saw the carts which Joseph had sent to carry him, the spirit uof Jacob their father revived.

28Then Israel said, “It is enough. Joseph my son is still alive. I will go and see him before I die.”

Genesis 46

Jacob’s Journey to Egypt

(Ex. 6:14–25)

1So Israel took his journey with all that he had, and came to aBeersheba, and offered sacrifices bto the God of his father Isaac.

2Then God spoke to Israel cin the visions of the night, and said, “Jacob, Jacob!” And he said, “Here I am.”

3So He said, “I am God, dthe God of your father; do not fear to go down to Egypt, for I will emake of you a great nation there.

4f“I will go down with you to Egypt, and I will also surely gbring you up again; and hJoseph 1will put his hand on your eyes.”

5Then iJacob arose from Beersheba; and the sons of Israel carried their father Jacob, their little ones, and their wives, in the 2carts jwhich Pharaoh had sent to carry him.

6So they took their livestock and their goods, which they had acquired in the land of Canaan, and went to Egypt, kJacob and all his descendants with him.

7His sons and his sons’ sons, his daughters and his sons’ daughters, and all his descendants he brought with him to Egypt.

8Now lthese were the names of the children of Israel, Jacob and his sons, who went to Egypt: mReuben was Jacob’s firstborn.

9The nsons of Reuben were Hanoch, Pallu, Hezron, and Carmi.

10oThe sons of Simeon were 3Jemuel, Jamin, Ohad, 4Jachin, 5Zohar, and Shaul, the son of a Canaanite woman.

11The sons of pLevi were Gershon, Kohath, and Merari.

12The sons of qJudah were rEr, Onan, Shelah, Perez, and Zerah (but Er and Onan died in the land of Canaan). sThe sons of Perez were Hezron and Hamul.

13The sons of Issachar were Tola, 6Puvah, 7Job, and Shimron.

14The tsons of Zebulun were Sered, Elon, and Jahleel.

15These were the usons of Leah, whom she bore to Jacob in Padan Aram, with his daughter Dinah. All the persons, his sons and his daughters, were thirty-three.

16The sons of Gad were 8Ziphion, Haggi, Shuni, 9Ezbon, Eri, 10Arodi, and Areli.

17vThe sons of Asher were Jimnah, Ishuah, Isui, Beriah, and Serah, their sister. And the sons of Beriah were Heber and Malchiel.

18wThese were the sons of Zilpah, xwhom Laban gave to Leah his daughter; and these she bore to Jacob: sixteen persons.

19The ysons of Rachel, zJacob’s wife, were Joseph and Benjamin.

20aAnd to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Poti-Pherah priest of On, bore to him.

21bThe sons of Benjamin were Belah, Becher, Ashbel, Gera, Naaman, cEhi, Rosh, dMuppim, 11Huppim, and Ard.

22These were the sons of Rachel, who were born to Jacob: fourteen persons in all.

23The son of Dan was 12Hushim.

24eThe sons of Naphtali were 13Jahzeelites, Guni, Jezer, and 14Shillem.

25fThese were the sons of Bilhah, gwhom Laban gave to Rachel his daughter, and she bore these to Jacob: seven persons in all.

26hAll the persons who went with Jacob to Egypt, who came from his body, ibesides Jacob’s sons’ wives, were sixty-six persons in all.

27And the sons of Joseph who were born to him in Egypt were two persons. jAll the persons of the house of Jacob who went to Egypt were seventy.

Jacob Settles in Goshen

28Then he sent Judah before him to Joseph, kto point out before him the way to Goshen. And they came lto the land of Goshen.

29So Joseph made ready his mchariot and went up to Goshen to meet his father Israel; and he presented himself to him, and nfell on his neck and wept on his neck a good while.

30And Israel said to Joseph, o“Now let me die, since I have seen your face, because you are still alive.”

31Then Joseph said to his brothers and to his father’s household, p“I will go up and tell Pharaoh, and say to him, ‘My brothers and those of my father’s house, who were in the land of Canaan, have come to me.

32‘And the men are qshepherds, for their occupation has been to feed livestock; and they have brought their flocks, their herds, and all that they have.’

33“So it shall be, when Pharaoh calls you and says, r‘What is your occupation?’

34“that you shall say, ‘Your servants’ soccupation has been with livestock tfrom our youth even till now, both we and also our fathers,’ that you may dwell in the land of Goshen; for every shepherd is uan15 abomination to the Egyptians.”

Genesis 47

Joseph Is Governor of Egypt

1Then Joseph awent and told Pharaoh, and said, “My father and my brothers, their flocks and their herds and all that they possess, have come from the land of Canaan; and indeed they are in bthe land of Goshen.”

2And he took five men from among his brothers and cpresented them to Pharaoh.

3Then Pharaoh said to his brothers, d“What is your occupation?” And they said to Pharaoh, e“Your servants are shepherds, both we and also our fathers.”

4And they said to Pharaoh, f“We have come to dwell in the land, because your servants have no pasture for their flocks, gfor the famine is severe in the land of Canaan. Now therefore, please let your servants hdwell in the land of Goshen.”

5Then Pharaoh spoke to Joseph, saying, “Your father and your brothers have come to you.

6i“The land of Egypt is before you. Have your father and brothers dwell in the best of the land; let them dwell jin the land of Goshen. And if you know any competent men among them, then make them chief herdsmen over my livestock.”

7Then Joseph brought in his father Jacob and set him before Pharaoh; and Jacob kblessed Pharaoh.

8Pharaoh said to Jacob, “How old are you?”

9And Jacob said to Pharaoh, l“The days of the years of my 1pilgrimage are mone hundred and thirty years; nfew and evil have been the days of the years of my life, and othey have not attained to the days of the years of the life of my fathers in the days of their pilgrimage.”

10So Jacob pblessed Pharaoh, and went out from before Pharaoh.

11And Joseph situated his father and his brothers, and gave them a possession in the land of Egypt, in the best of the land, in the land of qRameses, ras Pharaoh had commanded.

12Then Joseph provided shis father, his brothers, and all his father’s household with bread, according to the number in their families.

Joseph Deals with the Famine

13Now there was no bread in all the land; for the famine was very severe, tso that the land of Egypt and the land of Canaan languished because of the famine.

14uAnd Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan, for the grain which they bought; and Joseph brought the money into Pharaoh’s house.

15So when the money failed in the land of Egypt and in the land of Canaan, all the Egyptians came to Joseph and said, “Give us bread, for vwhy should we die in your presence? For the money has failed.”

16Then Joseph said, “Give your livestock, and I will give you bread for your livestock, if the money is gone.”

17So they brought their livestock to Joseph, and Joseph gave them bread in exchange for the horses, the flocks, the cattle of the herds, and for the donkeys. Thus he 2fed them with bread in exchange for all their livestock that year.

18When that year had ended, they came to him the next year and said to him, “We will not hide from my lord that our money is gone; my lord also has our herds of livestock. There is nothing left in the sight of my lord but our bodies and our lands.

19“Why should we die before your eyes, both we and our land? Buy us and our land for bread, and we and our land will be servants of Pharaoh; give us seed, that we may wlive and not die, that the land may not be desolate.”

20Then Joseph xbought all the land of Egypt for Pharaoh; for every man of the Egyptians sold his field, because the famine was severe upon them. So the land became Pharaoh’s.

21And as for the people, he 3moved them into the cities, from one end of the borders of Egypt to the other end.

22yOnly the land of the zpriests he did not buy; for the priests had rations allotted to them by Pharaoh, and they ate their rations which Pharaoh gave them; therefore they did not sell their lands.

23Then Joseph said to the people, “Indeed I have bought you and your land this day for Pharaoh. Look, here is seed for you, and you shall sow the land.

24“And it shall come to pass in the harvest that you shall give one-fifth to Pharaoh. Four-fifths shall be your own, as seed for the field and for your food, for those of your households and as food for your little ones.”

25So they said, “You have saved aour lives; let us find favor in the sight of my lord, and we will be Pharaoh’s servants.”

26And Joseph made it a law over the land of Egypt to this day, that Pharaoh should have one-fifth, bexcept for the land of the priests only, which did not become Pharaoh’s.

Joseph’s Vow to Jacob

27So Israel cdwelt in the land of Egypt, in the country of Goshen; and they had possessions there and dgrew and multiplied exceedingly.

28And Jacob lived in the land of Egypt seventeen years. So the length of Jacob’s life was one hundred and forty-seven years.

29When the time edrew near that Israel must die, he called his son Joseph and said to him, “Now if I have found favor in your sight, please fput your hand under my thigh, and gdeal kindly and truly with me. hPlease do not bury me in Egypt,

30“but ilet me lie with my fathers; you shall carry me out of Egypt and jbury me in their burial place.” And he said, “I will do as you have said.”

31Then he said, “Swear to me.” And he swore to him. So kIsrael bowed himself on the head of the bed.

Genesis 48

Jacob Blesses Joseph’s Sons

(Heb. 11:21)

1Now it came to pass after these things that Joseph was told, “Indeed your father is sick”; and he took with him his two sons, aManasseh and Ephraim.

2And Jacob was told, “Look, your son Joseph is coming to you”; and Israel 1strengthened himself and sat up on the bed.

3Then Jacob said to Joseph: “God bAlmighty appeared to me at cLuz in the land of Canaan and blessed me,

4“and said to me, ‘Behold, I will dmake you fruitful and multiply you, and I will make of you a multitude of people, and egive this land to your descendants after you fas an everlasting possession.’

5“And now your gtwo sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine.

6“Your 2offspring 3whom you beget after them shall be yours; they will be called by the name of their brothers in their inheritance.

7“But as for me, when I came from Padan, hRachel died beside me in the land of Canaan on the way, when there was but a little distance to go to Ephrath; and I buried her there on the way to Ephrath (that is, Bethlehem).”

8Then Israel saw Joseph’s sons, and said, “Who are these?”

9And Joseph said to his father, “They are my sons, whom God has given me in this place.” And he said, “Please bring them to me, and iI will bless them.”

10Now jthe eyes of Israel were dim with age, so that he could not see. Then Joseph brought them near him, and he kkissed them and embraced them.

11And Israel said to Joseph, l“I had not thought to see your face; but in fact, God has also shown me your offspring!”

12So Joseph brought them from beside his knees, and he bowed down with his face to the earth.

13And Joseph took them both, Ephraim with his right hand toward Israel’s left hand, and Manasseh with his left hand toward Israel’s right hand, and brought them near him.

14Then Israel stretched out his right hand and mlaid it on Ephraim’s head, who was the younger, and his left hand on Manasseh’s head, nguiding his hands knowingly, for Manasseh was the ofirstborn.

15And phe blessed Joseph, and said:

“God, qbefore whom my fathers Abraham and Isaac walked,

The God who has fed me all my life long to this day,

16The Angel rwho has redeemed me from all evil,

Bless the lads;

Let smy name be named upon them,

And the name of my fathers Abraham and Isaac;

And let them tgrow into a multitude in the midst of the earth.”

17Now when Joseph saw that his father ulaid his right hand on the head of Ephraim, it displeased him; so he took hold of his father’s hand to remove it from Ephraim’s head to Manasseh’s head.

18And Joseph said to his father, “Not so, my father, for this one is the firstborn; put your right hand on his head.”

19But his father refused and said, v“I know, my son, I know. He also shall become a people, and he also shall be great; but truly whis younger brother shall be greater than he, and his descendants shall become a multitude of nations.”

20So he blessed them that day, saying, x“By you Israel will bless, saying, ‘May God make you as Ephraim and as Manasseh!’ ” And thus he set Ephraim before Manasseh.

21Then Israel said to Joseph, “Behold, I am dying, but yGod will be with you and bring you back to the land of your fathers.

22“Moreover zI have given to you one 4portion above your brothers, which I took from the hand aof the Amorite with my sword and my bow.”

Genesis 49

Jacob’s Last Words to His Sons

1And Jacob called his sons and said, “Gather together, that I may atell you what shall befall you bin the last days:

2“Gather together and hear, you sons of Jacob,

And listen to Israel your father.

3“Reuben, you are cmy firstborn,

My might and the beginning of my strength,

The excellency of dignity and the excellency of power.

4Unstable as water, you shall not excel,

Because you dwent up to your father’s bed;

Then you defiled it—

He went up to my couch.

5“Simeon and Levi are brothers;

Instruments of 1cruelty are in their dwelling place.

6eLet not my soul enter their council;

Let not my honor be united fto their assembly;

gFor in their anger they slew a man,

And in their self-will they 2hamstrung an ox.

7Cursed be their anger, for it is fierce;

And their wrath, for it is cruel!

hI will divide them in Jacob

And scatter them in Israel.

8“Judah,i you are he whom your brothers shall praise;

jYour hand shall be on the neck of your enemies;

kYour father’s children shall bow down before you.

9Judah is la lion’s whelp;

From the prey, my son, you have gone up.

mHe 3bows down, he lies down as a lion;

And as a lion, who shall rouse him?

10nThe 4scepter shall not depart from Judah,

Nor oa lawgiver from between his feet,

pUntil Shiloh comes;

qAnd to Him shall be the obedience of the people.

11Binding his donkey to the vine,

And his donkey’s colt to the choice vine,

He washed his garments in wine,

And his clothes in the blood of grapes.

12His eyes are darker than wine,

And his teeth whiter than milk.

13“Zebulunr shall dwell by the haven of the sea;

He shall become a haven for ships,

And his border shall sadjoin Sidon.

14“Issachart is a strong donkey,

Lying down between two burdens;

15He saw that rest was good,

And that the land was pleasant;

He bowed uhis shoulder to bear a burden,

And became a band of slaves.

16“Danv shall judge his people

As one of the tribes of Israel.

17wDan shall be a serpent by the way,

A viper by the path,

That bites the horse’s heels

So that its rider shall fall backward.

18xI have waited for your salvation, O LORD!

19“Gad,y5 a troop shall 6tramp upon him,

But he shall triumph at last.

20“Bread from zAsher shall be rich,

And he shall yield royal dainties.

21“Naphtalia is a deer let loose;

He uses beautiful words.

22“Joseph is a fruitful bough,

A fruitful bough by a well;

His branches run over the wall.

23The archers have bbitterly grieved him,

Shot at him and hated him.

24But his cbow remained in strength,

And the arms of his hands were 7made strong

By the hands of dthe Mighty God of Jacob

e(From there fis the Shepherd, gthe Stone of Israel),

25hBy the God of your father who will help you,

iAnd by the Almighty jwho will bless you

With blessings of heaven above,

Blessings of the deep that lies beneath,

Blessings of the breasts and of the womb.

26The blessings of your father

Have excelled the blessings of my ancestors,

kUp to the utmost bound of the everlasting hills.

lThey shall be on the head of Joseph,

And on the crown of the head of him who was separate from his brothers.

27“Benjamin is a mravenous wolf;

In the morning he shall devour the prey,

nAnd at night he shall divide the spoil.”

28All these are the twelve tribes of Israel, and this is what their father spoke to them. And he blessed them; he blessed each one according to his own blessing.

Jacob’s Death and Burial

29Then he charged them and said to them: “I oam to be gathered to my people; pbury me with my fathers qin the cave that is in the field of Ephron the Hittite,

30“in the cave that is in the field of Machpelah, which is before Mamre in the land of Canaan, rwhich Abraham bought with the field of Ephron the Hittite as a possession for a burial place.

31s“There they buried Abraham and Sarah his wife, tthere they buried Isaac and Rebekah his wife, and there I buried Leah.

32“The field and the cave that is there were purchased from the sons of Heth.”

33And when Jacob had finished commanding his sons, he drew his feet up into the bed and breathed his last, and was gathered to his people. Adam to Israel’s Twelve Tribes

Genesis 50

Burial of Jacob

1Then Joseph afell on his father’s face, and bwept over him, and kissed him.

2And Joseph commanded his servants the physicians to cembalm his father. So the physicians embalmed Israel.

3Forty days were required for him, for such are the days required for those who are embalmed; and the Egyptians dmourned1 for him seventy days.

4Now when the days of his mourning were past, Joseph spoke to ethe household of Pharaoh, saying, “If now I have found favor in your eyes, please speak in the hearing of Pharaoh, saying,

5f‘My father made me swear, saying, “Behold, I am dying; in my grave gwhich I dug for myself in the land of Canaan, there you shall bury me.” Now therefore, please let me go up and bury my father, and I will come back.’ ”

6And Pharaoh said, “Go up and bury your father, as he made you swear.”

7So Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt,

8as well as all the house of Joseph, his brothers, and his father’s house. Only their little ones, their flocks, and their herds they left in the land of Goshen.

9And there went up with him both chariots and horsemen, and it was a very great gathering.

10Then they came to the threshing floor of Atad, which is beyond the Jordan, and they hmourned there with a great and very solemn lamentation. iHe observed seven days of mourning for his father.

11And when the inhabitants of the land, the Canaanites, saw the mourning at the threshing floor of Atad, they said, “This is a deep mourning of the Egyptians.” Therefore its name was called 2Abel Mizraim, which is beyond the Jordan.

12So his sons did for him just as he had commanded them.

13For jhis sons carried him to the land of Canaan, and buried him in the cave of the field of Machpelah, before Mamre, which Abraham kbought with the field from Ephron the Hittite as property for a burial place.

14And after he had buried his father, Joseph returned to Egypt, he and his brothers and all who went up with him to bury his father.

Joseph Reassures His Brothers

15When Joseph’s brothers saw that their father was dead, lthey said, “Perhaps Joseph will hate us, and may 3actually repay us for all the evil which we did to him.”

16So they sent messengers to Joseph, saying, “Before your father died he commanded, saying,

17‘Thus you shall say to Joseph: “I beg you, please forgive the trespass of your brothers and their sin; mfor they did evil to you.’” Now, please, forgive the trespass of the servants of nthe God of your father.” And Joseph wept when they spoke to him.

18Then his brothers also went and ofell down before his face, and they said, “Behold, we are your servants.”

19Joseph said to them, p“Do not be afraid, qfor am I in the place of God?

20r“But as for you, you meant evil against me; but sGod meant it for good, in order to bring it about as it is this day, to save many people alive.

21“Now therefore, do not be afraid; tI will provide for you and your little ones.” And he comforted them and spoke 4kindly to them.

Death of Joseph

(Heb. 11:22)

22So Joseph dwelt in Egypt, he and his father’s household. And Joseph lived one hundred and ten years.

23Joseph saw Ephraim’s children uto the third generation. vThe children of Machir, the son of Manasseh, wwere also brought up on Joseph’s knees.

24And Joseph said to his brethren, “I am dying; but xGod will surely visit you, and bring you out of this land to the land yof which He swore to Abraham, to Isaac, and to Jacob.”

25Then zJoseph took an oath from the children of Israel, saying, “God will surely 5visit you, and ayou shall carry up my bbones from here.”

26So Joseph died, being one hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt. Joseph—A Type of Christ

Genesis Commentaries

Genesis 1

1:1—2:3 This description of God creating heaven and earth is understood to be: 1) recent, i.e., thousands not millions of years ago; 2) ex nihilo, i.e., out of nothing; and 3) special, i.e., in 6 consecutive 24 hour periods called “days” and further distinguished as such by this phrase, “the evening and the morning.” Scripture does not support a creation date earlier than about 10,000 years ago. In the beginning. While God exists eternally (Ps. 90:2), this marked the beginning of the universe in time and space. In explaining Israel’s identity and purpose to her on the plains of Moab, God wanted His people to know about the origin of the world in which they found themselves. God. Elohim is a general term for deity and a name for the True God, though used also at times for pagan gods (31:30), angels (Ps. 8:5), men (Ps. 82:6), and judges (Ex. 21:6). Moses made no attempt to defend the existence of God, which is assumed, or explain what He was like in person and works which is treated elsewhere (cf. Is. 43:10, 13). Both are to be believed by faith (cf. Heb. 11:3, 6). created. This word is used here of God’s creative activity alone, although it occasionally is used elsewhere of matter which already existed (Is. 65:18). Context demands in no uncertain terms that this was a creation without preexisting material (as does other Scripture: cf. Is. 40:28; 45:8, 12, 18; 48:13; Jer. 10:16; Acts 17:24). the heavens and the earth. All of God’s creation is incorporated into this summary statement which includes all 6, consecutive days of creation.

1:2 without form, and void. This means “not finished in its shape and as yet uninhabited by creatures” (cf. Is. 45:18, 19; Jer. 4:23). God would quickly (in 6 days) decorate His initial creation (1:2—2:3). deep. Sometimes referred to as primordial waters, this is the term used to describe the earth’s water-covered surface before the dry land emerged (1:9, 10). Jonah used this word to describe the watery abyss in which he found himself submerged (Jon. 2:5). Spirit of God. Not only did God the Holy Spirit participate in creation, but so did God the Son (cf. John 1:1–3; Col. 1:16; Heb. 1:2).

1:3 God said. God effortlessly spoke light into existence (cf. Pss. 33:6; 148:5). This dispelled the darkness of v. 2. light. The greater and lesser lights (the sun and moon) were created later (1:14–19) on the fourth day. Here, God was the provider of light (2 Cor. 4:6) and will in eternity future be the source of light (cf. Rev. 21:23).

1:4 good. Good for the purposes it was intended to serve (cf. 1:31).

1:4, 5 divided…called. After the initial creation, God continued to complete His universe. Once God separated certain things, He then named them. Separating and naming were acts of dominion and served as a pattern for man, who would also name a portion of God’s creation over which God gave him dominion (2:19, 20).

1:5 first day. God established the pattern of creation in 7 days which constituted a complete week. “Day” can refer to: 1) the light portion of a 24 hour period (1:5, 14); 2) an extended period of time (2:4); or 3) the 24 hour period which basically refers to a full rotation of the earth on its axis, called evening and morning. This cannot mean an age, but only a day, reckoned by the Jews from sunset to sunset (vv. 8, 13, 19, 23, 31). “Day” with numerical adjectives in Hebrew always refers to a 24 hour period. Comparing the order of the week in Ex. 20:8–11 with the creation week confirms this understanding of the time element. Such a cycle of light and dark means that the earth was rotating on its axis, so that there was a source of light on one side of the earth, though the sun was not yet created (v. 16).

1:6 firmament. The portion of God’s creation named “heavens,” that which man saw when he looked up, i.e., the atmospheric and stellar heaven.

1:7 under the firmament. Refers to subterranean reservoirs (cf. 7:11). above the firmament. This could possibly have been a canopy of water vapor which acted to make the earth like a hothouse, provided uniform temperature, inhibited mass air movements, caused mist to fall, and filtered out ultraviolet rays, thus extending life.

1:9, 10 dry land. This was caused by a tremendous, cataclysmic upheaval of the earth’s surface, and the rising and sinking of the land, which caused the waters to plunge into the low places, forming the seas, the continents and islands, the rivers and lakes (cf. Job 38:4–11; Ps. 104:6–9).

1:11 whose seed is in itself. The principle of reproduction that marks all life (cf. vv. 22, 24, 28).

1:11, 12 according to its kind. God set in motion a providential process whereby the vegetable kingdom could reproduce through seeds which would maintain each one’s unique characteristics. The same phrase is used to describe the perpetuating reproduction of animals within their created species (vv. 21, 24, 25), and indicates that evolution, which proposes reproduction across species lines, is a false explanation of origins.

1:14 lights. Cf. v. 16. For 3 days there had been light (v. 4) in the day as though there were a sun, and lesser light at night as though there were the moon and stars. God could have left it that way, but did not. He created the “lights, sun, moon, and stars,” not for light, but to serve as markers for signs, seasons, days, and years. signs. Certainly to include: 1) weather (Matt. 16:2, 3); 2) testimony to God (Pss. 8, 19; Rom. 1:14–20; 3) divine judgment (Joel 2:30, 31; Matt. 24:29); and 4) navigation (Matt. 2:1, 2). seasons. It is the earth’s movement in relation to the sun and moon that determines the seasons and the calendar.

1:15–19 two great lights…to divide the light from the darkness. It was God (not some other deity) who created the lights. Israel had originally come from Mesopotamia, where the celestial bodies were worshiped, and more recently from Egypt, where the sun was worshiped as a primary deity. God was revealing to them that the very stars, moons, and planets which Israel’s neighbors had worshiped were the products of His creation. Later, they became worshipers of the “host of heaven” (see note on 2 Kin. 17:16), which led to their being taken captive out of the Promised Land.

1:20 living creatures. These creatures, including the extraordinarily large ones, included all sorts of fish and mammals, even dinosaurs (see notes on Job 40:15—41:1).

1:22 blessed. This is the first occurrence of the word “bless” in Scripture. God’s admonition to “be fruitful and multiply” was the substance of the blessing.

1:24, 25 cattle…beast. This probably represents all kinds of large, four-legged animals.

1:24 beast of the earth. Different from and larger than the clan of cattle, this would include dinosaurs like Behemoth (Job 40:15ff.).

1:26 Us…Our. The first clear indication of the triunity of God (cf. 3:22; 11:7). The very name of God, Elohim (1:1), is a plural form of El. man. The crowning point of creation, a living human, was made in God’s image to rule creation. Our image. This defined man’s unique relation to God. Man is a living being capable of embodying God’s communicable attributes (cf. 9:6; Rom. 8:29; Col. 3:10; James 3:9). In his rational life, he was like God in that he could reason and had intellect, will, and emotion. In the moral sense, he was like God because he was good and sinless.

1:26–28 have dominion…subdue. This defined man’s unique relation to creation. Man was God’s representative in ruling over the creation. The command to rule separated him from the rest of living creation and defined his relationship as above the rest of creation (cf. Ps. 8:6–8).

1:27 male and female. Cf. Matt. 19:4; Mark 10:6. While these two persons equally shared God’s image and together exercised dominion over creation, they were by divine design physically diverse in order to accomplish God’s mandate to multiply, i.e., neither one could reproduce offspring without the other.

1:28 blessed. This second blessing (cf. 1:22) involved reproduction and dominion. “Be fruitful and multiply; fill the earth and subdue it…” God, having just created the universe, created His representative (dominion) and representation (cf. image and likeness). Man would fill the earth and oversee its operation. “Subdue” does not suggest a wild and unruly condition for the creation because God Himself pronounced it “good.” Rather, it speaks of a productive ordering of the earth and its inhabitants to yield its riches and accomplish God’s purposes.

1:29, 30 for food…for food. Prior to the curse (3:14–19), both mankind and beasts were vegetarians.

1:31 very good. What had been pronounced good individually (vv. 4, 10, 12, 18, 21, 25) was now called “very good” collectively. The words anticipated God’s conclusion that it was “not good” for a man to be alone (2:18), which occurred on the sixth day.

Genesis 2

2:1–3 These words affirm that God had completed His work. Four times it is said that He finished His work, and 3 times it is said that this included all His work. Present processes in the universe reflect God sustaining that completed creation, not more creation (cf. Heb. 1:3).

2:2 ended…rested. God certainly did not rest due to weariness; rather, establishing the pattern for man’s work cycle, He only modeled the need for rest. Later, the Sabbath ordinance of Moses found its basis in the creation week (cf. Ex. 20:8–11). The Sabbath was God’s sacred ordained day in the weekly cycle. Jesus said, “The Sabbath was made for man…” (Mark 2:2) and Gen. 2:3 stated that God “sanctified” or set apart the Sabbath day because He rested in it. Later, it was set aside for a day of worship in the Mosaic law (see note on Ex. 20:8). Hebrews 4:4 distinguishes between physical rest and the redemptive rest to which it pointed. Colossians 2:16 makes it clear that the Mosaic “Sabbath” has no symbolic or ritual place in the New Covenant. The church began worshiping on the first day of the week to commemorate the resurrection of Christ (Acts 20:7).

2:4—4:26 The history of the heavens and the earth (v. 4).

2:4–25 This section fills in the details of man’s creation on day six. How did Moses obtain this account, so different from the absurd fictions of the pagans? Not from any human source, for man was not in existence to witness it. Not from the light of reason, for though intellect can know the eternal power of the Godhead (Rom. 1:18–20) and that God made all things, it cannot know how. None but the Creator Himself could give this data and, therefore, it is through faith that one understands that the worlds were formed by the Word of God (Heb. 11:3).

2:6 mist went up. This should be translated “flow.” It indicates that water came up from beneath the ground as springs and spread over the whole earth in an uninterrupted cycle of water. After the fall, rain became the primary means of watering the earth and allowed for floods and droughts that did not exist originally. Rains also allowed for God to judge through floods and droughts.

2:7 formed. Many of the words used in this account of the creation of man picture a master craftsman at work shaping a work of art to which he gives life (1 Cor. 15:45). This adds detail to the statement of fact in 1:27 (cf. 1 Tim. 2:13). Cf. Ps. 139:14. Made from dirt, a man’s value is not in the physical components that form his body, but in the quality of life which forms his soul (see Job 33:4).

2:8 garden…Eden. The Babylonians called the lush green land from which water flowed edenu; today, the term “oasis” describes such a place. This was a magnificent garden paradise, unlike any the world has seen since, where God fellowshiped with those He created in His image. The exact location of Eden is unknown; if “eastward” was used in relationship to where Moses was when he wrote, then it could have been in the area of Babylon, the Mesopotamian Valley.

2:9 tree of life. A real tree, with special properties to sustain eternal life. It was placed in the center of the garden, where it must have been observed by Adam, and its fruit perhaps eaten by him, thus sustaining his life (2:16). Such a tree, symbolic of eternal life, will be in the new heavens and new earth (see note on Rev. 22:2). tree…knowledge. Cf. 2:16; 3:1–6, 11, 22. It was perhaps given that title because it was a test of obedience by which our first parents were tried, whether they would be good or bad—obey God or disobey His command.

2:10 out of. That is to say “the source,” and likely refers to some great spring gushing up inside the garden from some subterranean reservoir. There was no rain at that time.

2:11 Pishon…Havilah. Locations are uncertain. This represents pre-Flood geography, now dramatically altered.

2:12 Bdellium. A gum resin. This refers more to appearance than color, i.e., it had the appearance of a pale resin.

2:13 Gihon…Cush. The river location is uncertain. Cush could be modern-day Ethiopia.

2:14 Hiddekel…Assyria. The post-Flood Tigris River runs NW to SE east of the city of Babylon through the Mesopotamian Valley. Euphrates. A river that runs parallel (NW to SE) to the Tigris and empties into the Persian Gulf after joining the Tigris.

2:15 tend and keep it. Work was an important and dignified part of representing the image of God and serving Him, even before the Fall. Cf. Rev. 22:3.

2:17 surely die. To “die” has the basic idea of separation. It can mean spiritual separation, physical separation, and/or eternal separation. At the moment of their sin, Adam and Eve died spiritually, but because God was merciful they did not die physically until later (5:5). There is no reason given for this prohibition, other than it was a test (see note on v. 9). There was nothing magical about that tree, but eating from it after it had been forbidden by God would indeed give man the knowledge of evil—since evil can be defined as disobeying God. Man already had the knowledge of good.

2:18 not good. When God saw His creation as very good (1:31), He viewed it as being to that point the perfect outcome to His creative plan. However, in observing man’s state as not good, He was commenting on his incompleteness before the end of the sixth day because the woman, Adam’s counterpart, had not yet been created. The words of this verse emphasize man’s need for a companion, a helper, and an equal. He was incomplete without someone to complement him in fulfilling the task of filling, multiplying, and taking dominion over the earth. This points to Adam’s inadequacy, not Eve’s insufficiency (cf. 1 Cor. 11:9). Woman was made by God to meet man’s deficiency (cf. 1 Tim. 2:14).

2:19 This was not a new creation of animals. They were created before man on the fifth and sixth days (1:20–25). Here the Lord God was calling attention to the fact that He created them “out of the ground” as He did man, but man, who was a living soul in the image of God was to name them, signifying his rule over them.

2:20 gave names to. Naming is an act of discerning something about the creature so as to appropriately identify it and also an act of leadership or authority over that which was named. There is no kinship with any animal since none was a fitting companion for Adam.

2:21 one of his ribs. This could also be “sides,” including surrounding flesh (“flesh of my flesh,” v. 23). Divine surgery by the Creator presented no problems. This would also imply the first act of healing in Scripture.

2:23 bone of my bones. Adam’s poem focuses on naming the delight of his heart in this newly found companion. The man (ish) names her “woman” (isha) because she had her source in him (the root of the word “woman” is “soft”). She truly was made of bone from his bones and flesh from his flesh. Cf. 1 Cor. 11:8. The English words man/woman sustain the same relationship as the Hebrew words, hinting at that original creation.

2:24 leave…be joined to. The marital relationship was established as the first human institution. The responsibility to honor one’s parents (Ex. 20:12) does not cease with leaving and the union of husband with wife (Matt. 19:5; Mark 10:7, 8; 1 Cor. 6:16; Eph. 5:31), but does represent the inauguration of a new and primary responsibility. “Joined” carries the sense of a permanent or indissoluble union, so that divorce was not considered (cf. 2:16). “One flesh” speaks of a complete unity of parts making a whole, e.g., one cluster, many grapes (Num. 13:23) or one God in 3 persons (Deut. 6:4); thus this marital union was complete and whole with two people. This also implies their sexual completeness. One man and one woman constitute the pair to reproduce. The “one flesh” is primarily seen in the child born of that union, the one perfect result of the union of two. Cf. uses of this verse in Matt. 19:5, 6; Mark 10:8; 1 Cor. 6:16; Eph. 5:31. Permanent monogamy was and continues to be God’s design and law for marriage.

2:25 both naked…not ashamed. With no knowledge of evil before the Fall, even nakedness was shameless and innocent. They found their complete gratification in the joy of their one union and their service to God. With no inward principle of evil to work on, the solicitation to sin had to come from without, and it did.

Genesis 3

3:1 the serpent. The word means “snake.” The apostle John identified this creature as Satan (cf. Rev. 12:9; 20:2) as did Paul (2 Cor. 11:3). The serpent, a manifestation of Satan, appears for the first time before the Fall of man. The rebellion of Satan, therefore, had occurred sometime after 1:31 (when everything in creation was good), but before 3:1. Cf. Ezek. 28:11–15 for a possible description of Satan’s dazzling beauty and Is. 14:13, 14 for Satan’s motivation to challenge God’s authority (cf. 1 John 3:8). Satan, being a fallen archangel and, thus, a supernatural spirit, had possessed the body of a snake in its pre-Fall form (cf. 3:14 for post-Fall form). more cunning. Deceitful; cf. Matt. 10:16. to the woman. She was the object of his attack, being the weaker one and needing the protection of her husband. He found her alone and unfortified by Adam’s experience and counsel. Cf. 2 Tim. 3:6. Though sinless, she was temptable and seducible. Has God… said…? In effect Satan said, “Is it true that He has restricted you from the delights of this place? This is not like one who is truly good and kind. There must be some mistake.” He insinuated doubt as to her understanding of God’s will, appearing as an angel of light (2 Cor. 11:14) to lead her to the supposed true interpretation. She received him without fear or surprise, but as some credible messenger from heaven with the true understanding, because of his cunning.

3:2, 3 In her answer, Eve extolled the great liberty that they had; with only one exception, they could eat all the fruit.

3:3 nor shall you touch it. An addition to the original prohibition as recorded (cf. Gen. 2:17). Adam may have so instructed her for her protection.

3:4, 5 not…die. Satan, emboldened by her openness to him, spoke this direct lie. This lie actually led her and Adam to spiritual death (separation from God). So, Satan is called a liar and murderer from the beginning (John 8:44). His lies always promise great benefits (as in v. 5). Eve experienced this result—she and Adam did know good and evil; but by personal corruption, they did not know as God knows in perfect holiness.

3:6 good…pleasant…desirable. She decided that Satan was telling the truth and she had misunderstood God, but she didn’t know what she was doing. It was not overt rebellion against God, but seduction and deception to make her believe her act was the right thing to do (cf. v. 13). The NT confirms that Eve was deceived (2 Cor. 11:3; 1 Tim. 2:14; Rev. 12:9). he ate. A direct transgression without deception (see note on 1 Tim. 2:13, 14).

3:7 opened…knew…sewed. The innocence noted in 2:25 had been replaced by guilt and shame (vv. 8–10), and from then on they had to rely on their conscience to distinguish between good and their newly acquired capacity to see and know evil.

3:8 God appeared, as before, in tones of goodness and kindness, walking in some visible form (perhaps Shekinah light as He later appeared in Ex. 33:18–23; 34:5–8, 29; 40:34–38). He came not in fury, but in the same condescending way He had walked with Adam and Eve before.

3:9 “Where are you?” The question was God’s way of bringing man to explain why he was hiding, rather than expressing ignorance about man’s location. Shame, remorse, confusion, guilt, and fear all led to their clandestine behavior. There was no place to hide; there never is. See Ps. 139:1–12.

3:10 Your voice. The sound of 3:8, which probably was God calling for Adam and Eve. Adam responded with the language of fear and sorrow, but not confession.

3:11 Adam’s sin was evidenced by his new knowledge of the evil of nakedness, but God still waited for Adam to confess to what God knew they had done. The basic reluctance of sinful people to admit their iniquity is here established. Repentance is still the issue. When sinners refuse to repent, they suffer judgment; when they do repent, they receive forgiveness.

3:12 The woman whom You gave. Adam pitifully put the responsibility on God for giving him Eve. That only magnified the tragedy in that Adam had knowingly transgressed God’s prohibition, but still would not be open and confess his sin, taking full responsibility for his action, which was not made under deception (1 Tim. 2:14).

3:13 The serpent deceived me. The woman’s desperate effort to pass the blame to the serpent, which was partially true (1 Tim. 2:14), did not absolve her of the responsibility for her distrust and disobedience toward God.

3:14 to the serpent. The cattle and all the rest of creation were cursed (see Rom. 8:20–23; cf. Jer. 12:4) as a result of Adam and Eve’s eating, but the serpent was uniquely cursed by being made to slither on its belly. It probably had legs before this curse. Now snakes represent all that is odious, disgusting, and low. They are branded with infamy and avoided with fear. Cf. Is. 65:25; Mic. 7:17.

3:15 After cursing the physical serpent, God turned to the spiritual serpent, the lying seducer, Satan, and cursed him. bruise your head…bruise His heel. This “first gospel” is prophetic of the struggle and its outcome between “your seed” (Satan and unbelievers, who are called the Devil’s children in John 8:44) and her seed (Christ, a descendant of Eve, and those in Him), which began in the garden. In the midst of the curse passage, a message of hope shone forth—the woman’s offspring called “He” is Christ, who will one day defeat the Serpent. Satan could only “bruise” Christ’s heel (cause Him to suffer), while Christ will bruise Satan’s head (destroy him with a fatal blow). Paul, in a passage strongly reminiscent of Gen. 3, encouraged the believers in Rome, “And the God of peace will crush Satan under your feet shortly” (Rom. 16:20). Believers should recognize that they participate in the crushing of Satan because, along with their Savior and because of His finished work on the cross, they also are of the woman’s seed. For more on the destruction of Satan, see Heb. 2:14, 15; Rev. 20:10.

3:16 conception…pain. This is a constant reminder that a woman gave birth to sin in the human race and passes it on to all her children. She can be delivered from this curse by raising godly children, as indicated in 1 Tim. 2:15 (see note there). Your desire…he shall rule. Just as the woman and her seed will engage in a war with the serpent, i.e., Satan and his seed (v. 15), because of sin and the curse, the man and the woman will face struggles in their own relationship. Sin has turned the harmonious system of God-ordained roles into distasteful struggles of self-will. Lifelong companions, husbands and wives, will need God’s help in getting along as a result. The woman’s desire will be to lord it over her husband, but the husband will rule by divine design (Eph. 5:22–25). This interpretation of the curse is based upon the identical Heb. words and grammar being used in 4:7 (see note there) to show the conflict man will have with sin as it seeks to rule him.

3:17 Because you have heeded. The reason given for the curse on the ground and human death is that man turned his back on the voice of God, to follow his wife in eating that from which God had ordered him to abstain. The woman sinned because she acted independently of her husband, disdaining his leadership, counsel, and protection. The man sinned because he abandoned his leadership and followed the wishes of his wife. In both cases, God’s intended roles were reversed.

3:17, 18 Cursed is the ground for your sake. God cursed the object of man’s labor and made it reluctantly, yet richly, yield his food through hard work.

3:19 return to the ground. I.e., to die (cf. 2:7). Man, by sin, became mortal. Although he did not die the moment he ate (by God’s mercy), he was changed immediately and became liable to all the sufferings and miseries of life, to death, and to the pains of hell forever. Adam lived 930 years (5:5).

3:21 tunics of skin. The first physical deaths should have been the man and his wife, but it was an animal—a shadow of the reality that God would someday kill a substitute to redeem sinners.

3:22 like one of Us. See note on 1:26. This was spoken out of compassion for the man and woman, who only in limited ways were like the Trinity, knowing good and evil—not by holy omniscience, but by personal experience (cf. Is. 6:3; Hab. 1:13; Rev. 4:8).

3:22, 23 and live forever. See note on 2:9. God told man that he would surely die if he ate of the forbidden tree. But God’s concern may also have been that man not live forever in his pitifully cursed condition. Taken in the broader context of Scripture, driving the man and his wife out of the garden was an act of merciful grace to prevent them from being sustained forever by the tree of life.

3:24 cherubim. Later in Israel’s history, two cherubim or angelic figures guarded the ark of the covenant and the Holy of Holies in the tabernacle (Ex. 25:18–22), where God communed with His people. flaming sword. An unexplainable phenomenon, perhaps associated directly with the cherubim or the flaming, fiery Shekinah presence of God Himself.

Genesis 4

4:1 Adam knew Eve his wife. The act of sexual intercourse was considered the only means by which God Himself gave children. He was acknowledged as the sovereign giver of all life.

4:2 she bore again. Some think the boys may have been twins, since no time element intervenes between vv. 1, 2. keeper of sheep…tiller of the ground. Both occupations were respectable; in fact, most people subsisted through a combination of both. God’s focus was not on their vocation, but on the nature of their respective offerings.

4:3 fruit of the ground. Produce in general.

4:4 firstborn…fat. The best animals.

4:4, 5 Abel’s offering was acceptable (cf. Heb. 11:4), not just because it was an animal, nor just because it was the very best of what he had, nor even that it was the culmination of a zealous heart for God; but, because it was in every way obediently given according to what God must have revealed (though not recorded in Genesis). Cain, disdaining the divine instruction, just brought what he wanted to bring: some of his crop.

4:5, 6 angry. Rather than being repentant for his sinful disobedience, he was hostile toward God, whom he could not kill, and jealous of his brother, whom he could kill (cf. 1 John 3:12; Jude 11).

4:7 do well…be accepted. God reminded Cain that if he had obeyed God and offered the animal sacrifices God had required, his sacrifices would have been acceptable. It wasn’t personal preference on God’s part, or disdain for Cain’s vocation, or the quality of his produce that caused God to reject his sacrifice. sin lies at the door. God told Cain that if he chose not to obey His commands, ever-present sin, crouched and waiting to pounce like a lion, would fulfill its desire to overpower him (cf. 3:16).

4:8 The first murder in Scripture (cf. Matt. 23:35; Luke 11:51; Heb. 12:24). Cain rejected the wisdom spoken to him by God Himself, rejected doing well, refused to repent, and thus crouching sin pounced and turned him into a killer. Cf. 1 John 3:10–12.

4:9 Am I my brother’s keeper? Cain’s sarcasm was a play on words, based on the fact that Abel was the “keeper” of sheep. Lying was the third sin resulting from Cain’s attitude of indifference to God’s commands. Sin was ruling over him (v. 7).

4:10 voice…blood. A figure of speech to indicate that Abel’s death was well known to God.

4:11 cursed from the earth. A second curse came from God affecting just the productivity of the soil Cain would till. To a farmer like Cain, this curse was severe, and meant that Cain would all his life be a wanderer, “a fugitive and a vagabond” (vv. 12, 14).

4:14 anyone…kill me. This shows that the population of the earth was, by then, greatly increased. As a wanderer and scavenger in an agrarian world, Cain would be easy prey for those who wanted his life.

4:15 mark. While not described here, it involved some sort of identifiable sign that he was under divine protection which was mercifully given to Cain by God. At the same time, the mark that saved him was the lifelong sign of his shame.

4:16 Nod. An unknown location.

4:17 Cain knew his wife. Cain’s wife obviously was one of Adam’s later daughters (5:4). By Moses’ time, this kind of close marriage was forbidden (Lev. 18:7–17), because of genetic decay. Enoch. His name means “initiation,” and was symbolic of the new city where Cain would try to mitigate his curse.

4:19 two wives. No reason is given on Lamech’s part for the first recorded instance of bigamy. He led the Cainites in open rebellion against God (cf. 2:24) by his violation of marriage law.

4:20 Jabal. He invented tents and the nomadic life of herdsmen so common in the Middle East and elsewhere.

4:21 Jubal. He invented both stringed and wind instruments.

4:22 Tubal-Cain. He invented metallurgy.

4:23, 24 Lamech killed someone in self-defense. He told his wives that they need not fear any harm coming to them for the killing because if anyone tried to retaliate, he would retaliate and kill them. He thought that if God promised 7-fold vengeance on anyone killing Cain, He would give 77-fold vengeance on anyone attacking Lamech.

4:25 Seth. With Cain removed as the older brother and heir of the family blessing, and with Abel dead, God graciously gave Adam and Eve a godly son through whom the seed of redemption (3:15) would be passed all the way to Jesus Christ (Luke 3:38).

4:26 men began to call on the name of the LORD. As men realized their inherent sinfulness with no human means to appease God’s righteous indignation and wrath over their multiplied iniquities, they turned to God for mercy and grace in hopes of a restored personal relationship.

Genesis 5

5:1—6:8 the genealogy of Adam. Ten specific families are mentioned. Most likely, in accord with other biblical genealogies, this listing is representative rather than complete (cf. Ruth 4:18–22).

5:1–32 Adam…Noah. The genealogy connects Adam to the Noahic family which not only survived the Flood, but also became first in God’s re-creation. Two recurring phrases carry redemption history forward: “…and he had sons and daughters,” “…and he died.” These lines, which get repeated for each successive descendant of Adam, echo two contrasting realities; God had said “you shall surely die,” (2:17) but He had also commanded them to “Be fruitful and multiply” (1:28).

5:1 the likeness of God. See notes on 1:26.

5:2 called them Mankind. In naming man, God declared His own dominion over all creation (Matt. 19:4; Mark 10:6).

5:3 in his own likeness, after his image. The human image and likeness in which God created mankind was procreatively passed to the second generation and to all generations which follow.

5:5 nine hundred and thirty years. These are literal years marking unusual length of life which are accounted for by the pre-Flood environment provided by the earth being under a canopy of water, filtering out the ultraviolet rays of the sun and producing a much more moderate and healthful condition. See notes on 1:7; 2:6. and he died. God told Adam that if he ate of the tree he would surely die (2:17). It included spiritual death immediately and then physical death later.

5:24 walked with God…was not, for God took him. Enoch is the only break in the chapter from the incessant comment, “and he died.” Cf. 4:17, 18; 1 Chr. 1:3; Luke 3:37; Heb. 11:5; Jude 14. Only one other man is said to have enjoyed this intimacy of relationship in walking with God, Noah (6:9). Enoch experienced being taken to heaven alive by God, as did Elijah later (2 Kin. 2:1–12).

5:25–27 Methuselah. The man who lived the longest life on record. He died the year of the flood judgment (cf. 7:6).

5:29 This one will comfort us. Comfort would come through the godly life of Noah, who is an “heir of the righteousness” which is according to faith (Heb. 11:7).

Genesis 6

6:1–4 The account that follows records an act of degradation that reveals the end-point of God’s patience.

6:1 Such long lifespans as indicated in the record of chap. 5 caused massive increase in earth’s population.

6:2 the sons of God saw the daughters of men. The sons of God, identified elsewhere almost exclusively as angels (Job 1:6; 2:1; 38:7), saw and took wives of the human race. This produced an unnatural union which violated the God-ordained order of human marriage and procreation (Gen. 2:24). Some have argued that the sons of God were the sons of Seth who cohabited with the daughters of Cain; others suggest they were perhaps human kings wanting to build harems. But the passage puts strong emphasis on the angelic vs. human contrast. The NT places this account in sequence with other Genesis events and identifies it as involving fallen angels who indwelt men (see notes on 2 Pet. 2:4, 5; Jude 6). Matthew 22:30 does not necessarily negate the possibility that angels are capable of procreation, but just that they do not marry. To procreate physically, they had to possess human, male bodies.

6:3 My Spirit. Cf. Gen. 1:2. The Holy Spirit played a most active role in the OT. The Spirit had been striving to call men to repentance and righteousness, especially as Scripture notes, through the preaching of Enoch and Noah (1 Pet. 3:20; 2 Pet. 2:5; Jude 14). one hundred and twenty. The span of time until the Flood (cf. 1 Pet. 3:20), in which man was given opportunity to respond to the warning that God’s Spirit would not always be patient.

6:4 giants. The word nephilim is from a root meaning “to fall,” indicating that they were strong men who “fell” on others in the sense of overpowering them (the only other use of this term is in Num. 13:33). They were already in the earth when the “mighty men” and “men of renown” were born. The fallen ones are not the offspring from the union in 6:1, 2.

6:5 his heart was only evil continually. This is one of the strongest and clearest statements about man’s sinful nature. Sin begins in the thought-life (see notes on James 1:13–15). The people of Noah’s day were exceedingly wicked, from the inside out. Cf. Jer. 17:9, 10; Matt. 12:34, 35; 15:18, 19; Mark 7:21; Luke 6:45.

6:6 sorry…grieved. Sin sorrowed God who is holy and without blemish (Eph. 4:30). Cf. Ex. 32:14; 1 Sam. 15:11; Jer. 26:3.

6:7 God promised total destruction when His patience ran out (cf. Eccl. 8:11).

6:8 But Noah found grace. Lest one believe that Noah was spared because of his good works alone (cf. Heb. 11:7), God makes it clear that Noah was a man who believed in God as Creator, Sovereign, and the only Savior from sin. He found grace for himself, because he humbled himself and sought it (cf. 4:26). See notes on Is. 55:6, 7; he was obedient, as well (6:22; 7:5; James 4:6–10).

6:9—9:29 The generations of Noah.

6:9 a just man…perfect…walked. Cf. Ezek. 14:14, 20; 2 Pet. 2:5. The order is one of increasing spiritual quality before God: “just” is to live by God’s righteous standards; “perfect” sets him apart by a comparison with those of his day; and that he “walked with God” puts him in a class with Enoch (5:24).

6:11 corrupt…filled with violence. Cf. 6:3, 5. The seed of Satan, the fallen rejectors of God, deceitful and destructive, had dominated the world.

6:13 I will destroy them with the earth. Destroy did not mean annihilation, but rather referred to the flood judgment, both of the earth and its inhabitants.

6:14 ark. A hollow chest, a box designed to float on water (Ex. 2:3). gopherwood. Probably cedar or cypress trees, abundant in the mountains of Armenia.

6:15, 16 While the ark was not designed for beauty or speed, these dimensions provided extraordinary stability in the tumultuous floodwaters. A cubit was about 18 inches long, making the ark 450 feet long, 75 feet wide, and 45 feet high. A gigantic box of that size would be very stable in the water, impossible to capsize. The volume of space in the ark was 1.4 million cubic feet, equal to the capacity of 522 standard railroad box cars, which could carry 125,000 sheep. It had 3 stories, each 15 feet high; each deck was equipped with various rooms (lit. “nests”). “Pitch” was a resin substance to seal the seams and cracks in the wood. The “window” may have actually been a low wall around the flat roof to catch water for all on the ark.

6:17 floodwaters. Other notable Scriptures on the worldwide flood brought by God include: Job 12:15; 22:16; Ps. 29:10; Is. 54:9; Matt. 24:37–39; Luke 17:26, 27; Heb. 11:7; 1 Pet. 3:20; 2 Pet. 2:5; 3:5, 6.

6:18 But I will establish My covenant with you. In contrast with the rest of the created order which God was to destroy, Noah and his family were not only to be preserved, but they were to enjoy the provision and protection of a covenant relationship with God. This is the first mention of “covenant” in Scripture. This pledged covenant is actually made and explained in 9:9–17 (see notes there).

6:19, 20 There are less than 18,000 species living on earth today. This number may have been doubled to allow for now extinct creatures. With two of each, a total of 72,000 creatures is reasonable as indicated in the note on 6:15, 16; the cubic space could hold 125,000 sheep, and since the average size of land animals is less than a sheep, perhaps less than 60 percent of the space was used. The very large animals were surely represented by young. There was ample room also for the one million species of insects, as well as food for a year for everyone (v. 21).

Genesis 7

7:1 righteous. Cf. 6:9; Job 1:1.

7:2, 3 seven…seven. The extra 6 pairs of clean animals and birds would be used for sacrifice (8:20) and food (9:3).

7:3 to keep the species alive. So that God could use them to replenish the earth.

7:4 God allowed one more week for sinners to repent. rain…forty days and forty nights. A worldwide rain for this length of time is impossible in post-Flood atmospheric conditions, but not then. The canopy that covered the whole earth (see note on 1:7), a thermal water blanket encircling the earth, was to be condensed and dumped all over the globe (v. 10).

Gen. 7:4

The Flood Chronology

1. In the 600th year of Noah (second month, tenth day), Noah entered the ark (Gen. 7:4, 10, 11).

2. In the 600th year of Noah (second month, seventeenth day), the flood began (Gen. 7:11).

3. The waters flooded the earth for 150 days (5 months of 30 days each), including the 40 days and 40 nights of rain (Gen. 7:12, 17, 24; 8:1).

4. In the 600th year of Noah (seventh month, seventh day), the waters began to recede (7:24; 8:1).

5. The waters later receded to the point that (600th year, seventh month, seventeenth day) the ark rested on Ararat (Gen. 8:3, 4).

6. The waters continued to abate so that (600th year, tenth month, first day) the tops of the mountains were visible (Gen. 8:5).

7. Forty days later (600th year, eleventh month, tenth day) Noah sent out a raven and a dove (Gen. 8:6). Over the next 14 days, Noah sent out two more doves (Gen. 8:10, 12). In all, this took 61 days or two months and one day.

8. By Noah’s 601st year on the first month, the first day, the water had dried up (Gen. 8:12, 13).

9. Noah waited one month and twenty-six days before he disembarked in the second month, the 27th day of his 601st year. From beginning to end, the Flood lasted one year and ten days from Gen. 7:11 to Gen. 8:14.

7:11 month…day. The calendar system of Noah’s day is unknown, although it appears that one month equaled 30 days. If calculated by the Jewish calendar of Moses’ day, it would be about May. This period of God’s grace was ended (cf. 6:3, 8; 7:4). all the fountains of the great deep were broken up. The subterranean waters sprang up from inside the earth to form the seas and rivers (1:10; 2:10–14), which were not produced by rainfall (since there was none), but by deep fountains in the earth. the windows of heaven. The celestial waters in the canopy encircling the globe were dumped on the earth and joined with the terrestrial and the subterranean waters (cf. 1:7). This ended the water canopy surrounding the earth and unleashed the water in the earth; together these phenomena began the new system of hydrology that has since characterized the earth (see Job 26:8; Eccl. 1:7; Is. 55:10; Amos 9:6). The sequence in this verse, indicating that the earth’s crust breaks up first, then the heavens drop their water, is interesting because the volcanic explosions that would have occurred when the earth fractured would have sent magma and dust into the atmosphere, along with gigantic sprays of water, gas, and air—all penetrating the canopy triggering its downpour.

7:16 the LORD shut him in. No small event is spared in the telling of this episode, although the details are sparse.

7:19 all the high hills. This describes the extent of the Flood as global. Lest there be any doubt, Moses adds “under the whole heaven” (cf. 2 Pet. 3:5–7). There are over 270 flood stories told in cultures all over the earth, which owe their origin to this one global event.

7:20 The highest mountains were at least 22.5 feet under water, so that the ark floated freely above the peaks. This would include the highest peak in that area, Mt. Ararat (8:4), which is ca. 17,000 feet high. That depth further proves it was not a local flood, but a global one.

7:24 one hundred and fifty days. These days included the 40 day and night period of rain (7:12, 17). The Flood rose to its peak at that point (cf. 8:3). It then took over 2½ months before the water receded to reveal other mountain peaks (8:4, 5), over 4½ months before the dove could find dry land (8:8–12), and almost 8 months before the occupants could leave the ark (8:14).

Genesis 8

8:1 Then God remembered Noah. God’s covenant with Noah brought provision and protection in the midst of severe judgment. The remnant was preserved and God initiated steps toward reestablishing the created order on earth. the waters subsided. God used the wind to dry the ground; evaporation returned water to the atmosphere.

8:4 the mountains of Ararat. These were in the region of the Caucasus, also known as ancient Urartu, where the elevation exceeded 17,000 feet.

Gen. 8:4

Major Mountains of the Bible

Mt. Ararat (in modern Turkey), where Noah’s ark came to rest (Gen. 8:4).

Mt. Carmel, where Elijah was victorious over the prophets of Baal (1 Kin. 18:9-42).

Mt. Ebal (opposite Mt. Gerizim), where Moses commanded that an altar be built after the Hebrews entered the Promised Land (Deut. 27:4).

Mt. Gerizim, where Jesus talked with the Samaritan woman at the well (John 4:20).

Mt. Gilboa, where King Saul and his sons were killed in a battle with the Philistines (1 Chr. 10:1, 8).

Mt. Hermon, a mountain range that marked the northern limit of the conquest of Canaan (Josh. 11:3, 17).

Mt. Lebanon, the source of cedar wood for Solomon’s temple in Jerusalem (1 Kin. 5:14, 18).

Mt. Moriah, where Abraham brought Isaac for sacrifice (Gen. 22:2) and the location of Solomon’s temple (2 Chr. 3:1).

Mt. Olivet, or Mt. of Olives, where Jesus gave the discourse on His Second Coming (Matt. 24:3).

Mt. Pisgah, or Nebo, where Moses viewed the Promised Land (Deut. 34:1).

Mt. Seir, south of the Dead Sea, the location to which Esau moved after Isaac’s death (Gen. 36:8).

Mt. Sinai, or Horeb (near Egypt), where the law was given to Moses (Ex. 19:2-25).

Mt. Tabor, 6 miles east of Nazareth, served as a boundary between Issachar and Zebulun; also Barak launched his attack on Sisera from Tabor (Judg. 4:6–15).

Mt. Zion, originally limited to the SW sector (2 Sam. 5:7), was later used of all Jerusalem (Lam. 1:4).

8:7–12 a raven…a dove. Ravens survive on a broad range of food types. If any food was available outside the ark, the raven could survive. In contrast, a dove is much more selective in its food choices. The dove’s choice of food would indicate that new life had begun to grow; thus Noah and his family could also survive outside the ark.

8:14–16 Noah and his family had been in the ark for 378 days (cf. 7:4, 10, 11).

8:17–19 be fruitful and multiply. In the process of replenishing the created order that He had judged with destruction, God repeated the words of the blessing which He had put upon non-human creatures (1:22). Noah faced a new world where longevity of life began to decline immediately; the earth was subject to storms and severe weather, blazing heat, freezing cold, seismic action, and natural disasters.

8:20 built an altar. This was done as an act of worship in response to God’s covenant faithfulness in sparing him and his family.

8:21 smelled a soothing aroma. God accepted Noah’s sacrifice. curse…destroy. Regardless of how sinful mankind would become in the future, God promised not to engage in global catastrophe by flood again (cf. 9:11). See notes on 2 Pet. 3:3–10 for how God will destroy the earth in the future.

8:22 While the earth remains. With many alterations from the global flood, God reestablished the cycle of seasons after the catastrophic interruption.

Genesis 9

9:1 blessed Noah…. Be fruitful and multiply, and fill the earth. God blessed Noah and recommissioned him to fill the earth (cf. 1:28).

9:2, 3 the fear of you. Man’s relationship to the animals appears to have changed, in that man is free to eat animals for sustenance (v. 3).

9:4 blood. Raw blood was not to be consumed as food. It symbolically represented life. To shed blood symbolically represented death (cf. Lev. 17:11). The blood of animals, representing their life, was not to be eaten. It was, in fact, that blood that God designed to be a covering for sin (Lev. 17:11).

9:5 beast…man. Capital punishment was invoked upon every animal (Ex. 21:28) or man who took human life unlawfully. Cf. John 19:11; Acts 25:11; Rom. 13:4 for clear NT support for this punishment.

9:6 For in the image of God. The reason man could kill animals, but neither animals nor man could kill man, is because man alone was created in God’s image.

9:9–17 This is the first covenant God made with man, afterwards called the Noahic Covenant.

9:9, 10 with you…with your descendants,…with every living creature. The covenant with Noah included living creatures as was first promised in 6:18.

9:11 by the waters. The specific promise of this covenant, never to destroy the world again by water, was qualified by the means, for God has since promised to destroy the earth with fire one day (2 Pet. 3:10, 11; Rev. 20:9; 21:1).

9:12 the sign of the covenant. The rainbow is the perpetual, symbolic reminder of this covenant promise, just as circumcision of all males would be for the Abrahamic Covenant (17:10, 11).

9:15 I will remember. Not simple recognition, but God’s commitment to keep the promise.

9:16 the everlasting covenant. This covenant with Noah is the first of 5 divinely originated covenants in Scripture explicitly described as “everlasting.” The other 4 include: 1) Abrahamic (Gen. 17:7); 2) Priestly (Num. 25:10–13); 3) Davidic (2 Sam. 23:5); and 4) New (Jer. 32:40). The term “everlasting” can mean either 1) to the end of time and/or 2) through eternity future. It never looks back to eternity past. Of the 6 explicitly mentioned covenants of this kind in Scripture, only the Mosaic or Old Covenant was nullified.

9:18 Ham was the father of Canaan. Canaan’s offspring, the idolatrous enemies of Israel whose land Abraham’s descendants would later take (15:13–16), became a primary focus in chap. 10. This notation is important since Moses was writing the Pentateuch just before the Israelites took Canaan (see Introduction: Author and Date, Background and Setting).

9:19 from these the whole earth. All men who have ever lived since the Flood came from these 3 sons of Noah (cf. 10:32). The “one blood” of Acts 17:26 is that of Adam through Noah. All physical characteristics of the whole race were present in the genetics of Noah, his sons, and their wives.

9:21 was drunk. Fermentation, which leads to drunkenness, may have been caused by changed ecological conditions as a result of the Flood. He may have taken off his clothes because of the heat, or been involuntarily exposed due to his drunkenness.

9:22 saw the nakedness. There is no reasonable support for the notion that some perverse activity, in addition to seeing nakedness, occurred. But clearly, the implication is that Ham looked with some sinful thought, if only for a while until he left to inform his brothers. Perhaps he was glad to see his father’s dignity and authority reduced to such weakness. He thought his brothers might share his feelings so he eagerly told them. They did not, however, share his attitude (v. 23).

9:24 younger son. In the sense of youngest son.

9:25–27 Cursed be Canaan. The shift from Ham to his son Canaan established the historic legitimacy of Israel’s later conquest of the Canaanites. These were the people with whom Israel had to do battle shortly after they first heard Moses’ reading of this passage. Here, God gave Israel the theological basis for the conquest of Canaan. The descendants of Ham had received a sentence of judgment for the sins of their progenitor. In 10:15–20, the descendants of Canaan are seen to be the earlier inhabitants of the land later promised to Abraham.

9:26 may Canaan be his servant. Conquered peoples were called servants, even if they were not household or private slaves. Shem, the ancestor of Israel, and the other “Semites” were to be the masters of Ham’s descendants, the Canaanites. The latter would give their land to the former.

9:27 dwell in the tents. This means that spiritual blessings would come to the Japhethites through the God of Shem (v. 26) and the line of Shem from which Messiah would come.

Genesis 10

10:1—11:9 The genealogy of Shem, Ham, and Japheth (v. 1).

10:1–32 See the map “The Nations of Genesis 10” for the locations of Noah’s descendants.

10:5 were separated…according to his language. This act describes the situation after the Tower of Babel account in chap. 11.

10:6–20 The sons of Ham. Many of whom were Israel’s enemies.

10:8–10 Nimrod. This powerful leader was evidently the force behind the building of Babel (see 11:1–4).

10:10 Babel. The beginning of what later would prove to be Babylon, the destroyer of God’s people and His city Jerusalem (ca. 605–539 B.C.).

10:11 to Assyria and built Nineveh. This was Israel’s primary enemy from the East. Nimrod was Israel’s prototypical ancient enemy warrior, whose name in Heb. means “rebel” (cf. Mic. 5:6).

10:15–19 Canaan. A notable shift occurs in this section away from place names to the inhabitants themselves (note the “ite” ending). These are not only the cursed people of Canaan’s curse for the scene at Noah’s drunkenness, but also they are those who possess the Promised Land which Israel as a nation needed to conquer. But the Noahic curse alone did not determine their guilt, for God said to Abram that the iniquity of the Amorites must first be complete before his descendants could occupy the Promised Land (15:16).

10:21–31 The sons of Shem, i.e., Semitic people.

10:21 Japheth the elder. The marginal variant is correct which would make Shem the oldest of Noah’s 3 sons.

10:25 the earth was divided. This looks ahead to the dispersion of nations at Babel (11:1–9).

Gen. 10:32

The Nations of Genesis 10

Genesis 11

11:1 one language and one speech. God, who made man as the one creature with whom He could speak (1:28), was to take the gift of language and use it to divide the race, for the apostate worship at Babel indicated that man had turned against God in pride (11:8, 9).

11:2 as they journeyed from the east. God had restated His commission for man to “be fruitful and multiply and fill the earth” (9:7). It was in the course of spreading out that the events of this account occurred.

11:3, 4 let us make bricks…build ourselves a city, and a tower…make a name for ourselves. While dispersing, a portion of the post-Flood group, under the leading of the powerful Nimrod (10:8–10), decided to stop and establish a city as a monument to their pride and for their reputation. The tower, even though it was a part of the plan, was not the singular act of rebellion. Human pride was, which led these people to defy God. They were refusing to move on, i.e., scattering to fill the earth as they had been instructed. In fact, this was Nimrod’s and the people’s effort to disobey the command of God in 9:1, and thus defeat the counsel of heaven. They had to make bricks, since there were few stones on the plain.

11:4 whose top is in the heavens. Not that the tower would actually reach to the abode of God and not that the top would represent the heavens. They wanted it to be a high tower as a monument to their abilities, one that would enhance their fame. In this endeavor, they disobeyed God and attempted to steal His glory.

11:6 nothing…withheld. They were so united that they would do all they desired to do.

11:7 let Us. See note on 1:26 (cf. 3:22).

11:8 scattered them abroad. God addressed their prideful rebellion at the first act. They had chosen to settle; He forced them to scatter. This account tells how it was that the families of the earth “were separated, everyone according to his language” (10:5) and “were divided on the earth after the flood” (10:32).

11:9 its name is called Babel. This is linked to a Heb. word meaning “to confuse.” From this account, Israel first understood not only how so many nations, peoples, and languages came about, but also the rebellious origins of their archetypal enemy, Babylon (cf. 10:5, 20, 31). scattered them. Because they would not fill the earth as God had commanded them, God confused their language so that they had to separate and collect in regions where their own language was spoken.

11:10–26 Shem…Abram. The genealogy of Shem (v. 10). Israel, upon hearing this section read, learned how the generation who survived the Flood related to their own father, Abram (v. 26), later known as Abraham (cf. 17:5). The shortening of lifespans was in effect.

11:14 Eber. Progenitor of the Hebrews (i.e., Eber’s descendants).

11:26 seventy years. The age that Terah began to father children. Abram was born later when Terah was 130 (ca. 2165 B.C.). Cf. 11:32 with 12:4.

11:27—25:11 The genealogy of Terah (v. 27).

11:27 Abram. The name means “exalted father.” Cf. 17:5.

11:28 Ur of the Chaldeans. A prosperous, populous city in Mesopotamia.

11:31 from Ur…to Haran. Cf. Acts 7:2–4; Heb. 11:8–10. Abram traveled along the Euphrates to Haran, a crossroads trading town in northern Mesopotamia or Syria, the best route from which to come down into Canaan and avoid crossing the great desert with all his people and animals (see 12:4).

Genesis 12

12:1–3 the LORD…to Abram. This passage is the promise whose fulfillment extends all through Scripture (either in fact or in expectation) to Rev. 20. The actual Abrahamic Covenant is introduced in 12:1–3, actually made in 15:18–21, reaffirmed in 17:1–21, then renewed also with Isaac (26:2–5) and Jacob (28:10–17). It is an everlasting covenant (17:7, 8; 1 Chr. 16:17; Ps. 105:7–12; Is. 24:5) which contains 4 elements: 1) seed (17:2–7; cf. Gal. 3:8, 16 where it referred to Christ); 2) land (15:18–21; 17:8); 3) a nation (12:2; 17:4); plus 4) divine blessing and protection (12:3). This covenant is unconditional in the sense of its ultimate fulfillment of a kingdom and salvation for Israel (see notes on Rom. 11:1–27), but conditional in terms of immediate fulfillment (cf. 17:4). Its national importance to Israel is magnified by its repeated references and point of appeal throughout the OT (cf. 2 Kin. 13:23; 1 Chr. 16:15–22; Neh. 9:7, 8). Its importance spiritually to all believers is expounded by Paul (see notes on Gal. 3, 4). Stephen quoted 12:1 in Acts 7:3.

Gen. 12:1

Abraham’s Journeys

12:1 To a land. Abram was still in Haran (11:31) when the call was repeated (Acts 7:2) to go to Canaan.

12:2 name great. Abram’s magnificent reputation and legacy was fulfilled materially (13:2; 24:35), spiritually (21:22), and socially (23:6).

12:3 I will curse him who curses you. Those who “curse” Abram and his descendants are those who treat him lightly, despise him, or treat him with contempt. God’s curse for such lack of respect and disdain was to involve the most harsh of divine judgments. The opposite was to be true for those who bless him and his people. in you all the families of the earth shall be blessed. Paul identified these words as “the gospel to Abraham beforehand” (Gal. 3:8).

12:4 Haran. See note on 11:31. They must have been there for some time because they accumulated a group of people (probably servants).

12:5 they came to…Canaan. Ca. 2090 B.C.

12:6 Shechem. A Canaanite town located in the valley between Mt. Ebal and Mt. Gerizim (cf. Deut. 27:4, 12) W of the Jordan about 15 mi. and N of Jerusalem about 30 mi. Moreh was most likely a resident of the area for whom the tree was named. Canaanites were then in the land. Moses was writing approximately 700 years after Abram entered the land (ca. 1405 B.C.). The Canaanites, of whom he wrote, were soon to be the opponents of Israel as they entered Canaan.

12:7 I will give this land. Cf. 13:15; 15:18; 17:7, 8; Gal. 3:16. God was dealing with Abram, not in a private promise, but with a view toward high and sacred interests long into the future, i.e., the land which his posterity was to inhabit as a peculiar people. The seeds of divine truth were to be sown there for the benefit of all mankind. It was chosen as the most appropriate land for the coming of divine revelation and salvation for the world. altar to the LORD. By this act, Abram made an open confession of his religion, established worship of the true God, and declared his faith in God’s promise. This was the first true place of worship ever erected in the Promised Land. Isaac would later build an altar also to commemorate the Lord’s appearance to him (26:24, 25), and Jacob also built one in Shechem (33:18–20).

12:8 Bethel…Ai. Bethel, 7 mi. N of Jerusalem, was named later by Abraham (28:19). Ai was 2 mi. E of Bethel, where Joshua later fought (Josh. 7, 8).

12:9 toward the South. Abram moved toward the Negev into a less desirable area for raising crops but better for his vocation as a herdsman, perhaps engaging also in merchant activity.

12:10 a famine in the land. Famine was not an unusual phenomenon in Canaan; two other major food shortages also occurred during the patriarchal period (26:1; 41:56). The severity and timing of this one forced Abram, soon after his arrival and travel in the Promised Land (vv. 5–9), to emigrate to Egypt, where food was usually in abundant supply. Still holding to God’s promise, he did not return to Ur, though matters were extremely difficult (cf. Heb. 11:15).

12:11 woman…beautiful. At 65, she was still young and exceptionally attractive, being only half the age she was to be when she died (127). The patriarchs lived long; Abram was 175 when he died.

12:12, 13 Abram’s fear of Sarai’s being taken to Pharaoh’s harem and his being killed led him to disguise his true relationship to her (cf. 20:13). Abram sought on his own initiative to take care of his future, thinking to assist God in fulfilling His promises.

12:13 sister. This was a lying half-truth, since Sarai was Abram’s half-sister (20:12).

12:15 taken to Pharaoh’s house. Egyptian officials did take notice of Sarai and informed their monarch of her beauty. The result was not unexpected; she ended up in Pharaoh’s harem!

12:17 the LORD plagued Pharaoh…with great plagues. The separation of Abram and Sarai was critical enough to evoke the Lord’s personal and dramatic intervention. Abram engineered the ruse to protect himself (v. 13, “that I may live”) apparently without too much thought being given to Sarai; but God’s reaction focused upon the protection of Sarai (“because of Sarai”).

12:18, 19 What is this you have done to me?…take her and go. Somehow, and it remains unexplained, the plagues uncovered the deceit of Abram for Pharaoh. The monarch of Egypt humiliated Abram with his questions, showing more character than Abram gave him credit for and sending Abram out of his country.

12:20 sent him away. Abram’s lie brought him and his extended family to an ignominious exit from Egypt—one which the servants must have talked about among themselves, with some loss to Abram’s integrity and reputation in their eyes. See note on 13:9.

Genesis 13

13:1–4 Significantly, after the disastrous situation in Egypt, Abram journeyed back to where he had erected an altar and there he again worshiped (see 12:8).

13:5 flocks and herds. Wealth in the ancient world was measured, not by land owned, but by the size of one’s herds and the possession of silver, gold, and jewels (cf. v. 2; Job 1:1–3).

13:6, 7 Not unexpectedly, conflict occurred because of crowded conditions and limited grazing space. Both uncle and nephew had accrued much on the slow trip from Ur via Haran and Egypt to the Bethel/Ai region.

13:7 Perizzites. A Canaanite tribe. Cf. 34:30; Deut. 7:1; Judg. 1:4; 3:5, 6; 1 Kin. 9:20, 21; Ezra 9:1.

13:8 we are brethren. Abram’s whole reaction in resolving the strife between the two households and their personnel portrayed a different Abram than seen in Egypt; one whose attitude was not self-centered. Waving his right to seniority, he gave the choice to his nephew, Lot.

13:9 Is not the whole land before you? Abram gladly called on Lot to select for himself (vv. 10, 11) what he desired for his household and flocks. After Lot’s choice had been exercised, then Abram would accept what was left for him. Perhaps this did much to restore, in the eyes of the servants, Abram’s integrity and reputation (see note on 12:20).

13:10 before the LORD destroyed Sodom and Gomorrah. When Moses was writing (700 years after Abram came to Canaan) the devastation of that region had long before occurred by divinely initiated catastrophe (19:23–29), totally obliterating any evidence of its agricultural richness. like the garden of the LORD…like… Egypt. This two-fold appraisal of the Jordan Valley, with its meadows on either side of the river to which Lot was so strongly attracted, highlighted its lush and fertile nature. Moses, reading this to the Jews about to enter Canaan and likening it to the Garden of Eden, referred hearer and reader to God’s revelatory description of it (Gen. 2:8–15). Likening it to an obviously well known and well irrigated region of Egypt referred them to a place the Jews had likely known well in their sojourn in Egypt. Zoar. Cf. 4:2. A town located at the S end of the Dead Sea, whose name means “small place” (see 19:22).

13:11, 12 An excellent yet selfish choice, from a worldly point of view, but disastrous spiritually because it drew him into the wickedness of Sodom (v. 13).

13:13 the men of Sodom were exceedingly wicked. Lot’s decisions put him in dangerous proximity to those cities whose names would become a byword for perversion and unbridled wickedness. Their evil is the theme of chap. 19.

13:14–17 With Lot gone, the Lord reaffirmed His covenant promise with Abram (Gen. 12:1–3). Strikingly and unmistakably, the Lord deeded the Land (v. 14—look in all directions, and v. 17—walk in all directions) in perpetuity to Abram and his descendants, whom He declared would be definitely innumerable (v. 16—as the dust).

13:18 the terebinth trees of Mamre. A distinctively large grove of trees owned by Mamre the Amorite (14:13) located ca. 19 mi. SW of Jerusalem at Hebron whose elevation exceeds 3,000 feet. built an altar. Cf. 12:7, 8; 13:4. He was devoted to the worship of God.

Genesis 14

14:1–12 Raiding, conquering, and making other kings and city-states subservient vassals were all part of the world of the Fertile Crescent in Abraham’s day. These locations mentioned range from Shinar in the east (the region of Babylon in Mesopotamia) to the region S of the Salt Sea (Dead Sea) to the Jordan Valley, to the land of Moab, SW of the Dead Sea to Mt. Seir (later Edom). Amalekites (see note on Ex. 17:8) did not yet exist in Abram’s time (cf. 36:12), but they did when Moses wrote. Amorites scattered throughout Palestine became Canaanites. Vassal states, when they thought they could throw off the yoke of their suzerain with impunity, rebelled by not paying the assessed tribute and waited for any military response. This time rebellion evoked a major military excursion by the offended suzerain Chedorlaomer and his allies (vv. 5–7); in the ensuing confrontation with Sodom and Gomorrah and their allies (vv. 8–10), the vassals miscalculated and they lost. Lot, by then a resident of Sodom, was taken captive.

14:10 Valley of Siddim. Perhaps this was the large peninsula that comes out into the Dead Sea from the eastern shore. In Abram’s time, it may have come all the way across to the western shore (near Masada), so the bottom third of the current Dead Sea formed this dry valley. asphalt pits. Tar pits which provided sealants for all sorts of uses.

14:13 one who had escaped. One of the survivors who had fled from the invaders to the mountains (v. 10) went further and located Lot’s uncle (the people knew who was related to whom). One as wealthy as Abram would not be hard to find, and was obviously thought to be one who could do something about the crisis which had affected his own close relatives. the Hebrew. For the first time in the biblical record, this ethnic appellation, “descended from Eber” (cf. 11:15–17), is accorded to Abram. Foreigners used it of Israelites and Israelites used it of themselves in the presence of foreigners (cf. 34:14; 40:15; 43:32). trees of Mamre. See note on 13:18.

14:14 trained servants. Abram’s private militia, members of his extended family (“born in his house”) totaling 318, were highly skilled bodyguards and the protective force for his possessions. These, together with the trained men of his allies (vv. 13, 24), were mustered and set off in pursuit of the military kidnappers, lest their captives be taken away to the E, to Shinar (the early name for Mesopotamia) or further E, to Elam.

14:15, 16 divided…attacked…pursued…brought back. A battle-wise Abram, no stranger to military strategy, pursued the enemy for over 150 mi. (N of Damascus) and defeated the marauding consortium, being totally successful in his objective.

14:17 the Valley of Shaveh. See note on 2 Sam. 18:18. The liberated king of Sodom went to meet Abram near Jerusalem.

14:18 Melchizedek king of Salem. The lack of biographical and genealogical particulars for this ruler, whose name meant “righteous king” and who was a king-priest over ancient Jerusalem, allowed for later revelation to use him as a type of Christ (cf. Ps. 110:4; Heb. 7:17, 21). His superior status in Abram’s day is witnessed 1) by the king of Sodom, the first to meet Abram returning in victory, deferring to Melchizedek before continuing with his request (vv. 17, 21) and 2) by Abram, without demur, both accepting a blessing from and also giving a tithe to this priest-king (vv. 19, 20). Cf. Heb. 7:1, 2. priest of God Most High. The use of El Elyon (Sovereign Lord) for God’s name indicated that Melchizedek, who used this title two times (vv. 18, 19), worshiped, served, and represented no Canaanite deity, but the same one whom Abram also called Yahweh El Elyon (v. 22). That this was so is confirmed by the added description, “Possessor of heaven and earth,” being used by both Abram and Melchizedek (vv. 19, 22).

14:20 Who has delivered your enemies into your hand. Credit for victory over a superior military coalition correctly went to the Sovereign Lord (El Elyon) and not to Abram’s prowess (see note at vv. 15, 16). To Melchizedek, and to Abram too, this amounted to true worship of the true God. a tithe. This is the first mention in Scripture of giving 10 percent (cf. 28:22). This 10-percent offering was purely voluntary, and may only have been a tenth of the best, not a tenth of the total (see note on Heb. 7:4). This tenth is not like the required tenths given to Israel in the Mosaic law (see notes on Num. 18:21–24; Deut. 14:22; 26:12).

14:21–24 If Abram acceded to the king of Sodom’s request, he would have allowed that wicked king to attribute Abram’s wealth to the king’s generosity, thus distorting the clear testimony of the Lord’s blessings on his life. To accept such payment would belie his trust in God! Such a personal commitment would not be foisted upon his allies, who could make their own decisions. As for his own servants, their meals taken from the spoils was sufficient compensation. Undoubtedly, the servants remembered their master’s reaction and testimony; it overcame much of the negative aspects in the memory of the earlier exit from Egypt (see 12:20).

Genesis 15

15:1 I am your shield. God served Abram as his divine protector (cf. Pss. 7:10; 84:9).

15:2 I go childless. In response to God’s encouragement and admonition (v. 1), Abram showed what nagged at him. How could God’s promise of many descendants (13:16) and of being a great nation (12:2) come about when he had no children? Eliezer of Damascus. To Abram, God’s promise had stalled; so adoption of a servant as the male heir—a well known contemporary Mesopotamian custom—was the best officially recognizable arrangement to make it come to pass, humanly speaking.

15:3–5 The question, “What will You give me?” (v. 2) became an accusation, “You have not given me!” (v. 3). The Lord’s rejection of Abram’s solution (v. 4) preceded God’s reiterated promise of innumerable descendants (v. 5).

15:5 Cf. Rom. 4:18.

15:6 believed…accounted…for righteousness. The Apostle Paul quoted these words as an illustration of faith over and against works (Rom. 4:3, 9, 22; Gal. 3:6; James 2:23). Abram was justified by faith! See notes on Rom. 4 and Gal. 3 for a fuller discussion of justification by faith.

15:7 to give you this land to inherit it. That a specifically identifiable land (see vv. 18–21) was intimately linked with Abram’s having many descendants in God’s purpose and in the Abrahamic Covenant was clearly revealed and, in a formal ceremony (vv. 9–21), would be placed irrevocably beyond dispute.

15:8 how shall I know that I will inherit it? A question not of veiled accusation at the delayed fulfillment but of genuine request for information and assurance. In response, God affirmed His covenant with Abram in a remarkable ceremony (vv. 9–21).

15:9, 10 cut them in two. The sign of ancient covenants often involved the cutting in half of animals, so that the pledging parties could walk between them, affirming that the same should happen to them if they broke the covenant (see Jer. 34:18, 19).

15:12 sleep. God put him to sleep, because the covenant did not involve any promise on his part. He would not walk through the pieces as a pledge (see v. 17).

15:13, 14 The words of God in the covenant ceremony assured Abram that his descendants would definitely be in the land, although a painful detour into Egypt would delay fulfillment until long after his demise. Cf. Acts. 7:6, 7.

15:13 four hundred years. This represents an approximated number which is precisely 430 years (cf. Ex. 12:40).

15:16 the iniquity of the Amorites is not yet complete. A delay in judgment occasioned the delay in covenant fulfillment. Judgment on Egypt (v. 14) would mark the departure of Abram’s descendants for their Land, and judgment on the Canaanites (broadly defined ethnically as Amorites) would mark their entrance to that Land.

15:17 smoking oven…burning torch. Cf. Ex. 13:21. These items symbolized the presence of God, who solemnly promised by divine oath to fulfill His promises to Abram by alone passing through the animal pieces (vv. 9–11).

15:18–21 river of Egypt to the…Euphrates. Scripture records both general (Ex. 23:31; Num. 13:21; Deut. 11:24; 1 Kin. 8:65; 2 Kin. 14:25; Is. 27:12) and specific (Num. 34:1–12; Josh. 15:1, 2; Ezek. 47:15–20; 48:1, 28) descriptions of the Promised Land, centering on the ancient land of Canaan. Such precise geographic demarcation will not allow for any redefinitions which would emasculate God’s promise of its specificity. The river of Egypt was most probably what became known as the Wadi El Arish, the southern border of Judah. Kenites…Jebusites. The various peoples who inhabited the land are named. Such precise detailing of the nations in the land of Canaan attests again to the specificity of the Promised Land in God’s promises.

Genesis 16

16:1 See Gal. 4:21–31, where Paul uses Hagar as an illustration.

16:3 gave her to her husband. After 10 childless years (cf. 12:4), Sarai resorted to the custom of the day by which a barren wife could get a child through one of her own maidservants (v. 2, “I shall obtain children by her”). Abram, ignoring divine reaction and assurance in response to his earlier attempt to appoint an heir (cf. 15:2–5), sinfully yielded to Sarai’s insistence, and Ishmael was born (v. 15).

16:5 My wrong be upon you!…I became despised. Sarai, not anticipating contemptuous disregard by Hagar (v. 4) as the result of her solution for barrenness, blamed Abram for her trouble and demanded judgment to rectify the broken mistress-servant relationship. Abram transferred his responsibility to Sarai, giving her freedom to react as she wished (v. 6, “your maid is in your hand…”). Sarai treated her so badly, she left.

16:7 the Angel of the LORD. This special individual spoke as though He were distinct from Yahweh, yet also spoke in the first person as though He were indeed to be identified as Yahweh Himself, with Hagar recognizing that in seeing this Angel, she had seen God (v. 13). Others had the same experience and came to the same conclusion (cf. 22:11–18; 31:11–13; Ex. 3:2–5; Num. 22:22–35; Judg. 6:11–23; 13:2–5; 1 Kin. 19:5–7). The Angel of the Lord, who does not appear after the birth of Christ, is often identified as the pre-incarnate Christ. See note on Ex. 3:2. Shur. South of Palestine and east of Egypt, which meant that Hagar attempted to return home to Egypt.

16:8 Hagar, Sarai’s maid. Both the salutation and the instruction (v. 9, “Return…submit…”) given by the Angel and the response by Hagar treated the mistress-servant relationship as if it were still intact. Rebelling and absconding was not the solution (v. 9)!

16:10 I will multiply. A servant she might have been, but mother of many she would also become, thus making Abram the father of two groups of innumerable descendants (see 13:16; 15:5).

16:11 call his name Ishmael. With her son’s name meaning “God hears,” Hagar the servant could not ever forget how God had heard her cry of affliction.

16:12 a wild man…against every man. The untameable desert onager (wild donkey) best described the fiercely aggressive and independent nature Ishmael would exhibit, along with his Arabic descendants.

16:13 You-Are-the-God-Who-Sees. Recognizing the Angel as God and ascribing this new name to Him arose from Hagar’s astonishment at having been the object of God’s gracious attention. The theophany and revelation led her to call Him also “The One Who Lives and Sees Me” (v. 14).

16:15 his son…Ishmael. Ca. 2079 B.C.

16:16 eighty-six years old. Abram was 75 when he left Haran (12:4). There would be a 13 year interval until 17:1 picks up the narrative again.

Genesis 17

17:2 My covenant between Me and you. Another reaffirmation of His unilateral covenant with Abram, which did not mean that there would be no responsibilities falling upon its recipients. See notes on vv. 7–9 below and on 12:1–3; 15:13–21.

17:4 many nations. The 3-fold reaffirmation of the divine promise of many descendants, perhaps including Isaac’s and Ishmael’s, brackets the change of name (vv. 4–6), giving it significant emphasis.

17:5 your name shall be Abraham. Cf. 11:27. The name meaning “father of many nations” reflected Abraham’s new relationship to God as well as his new identity based on God’s promise of seed. Cf. Rom. 4:17.

17:6 kings shall come from you. This promise highlights the reality of more than one people group, or nation in its own right, coming from Abraham.

17:7 I will establish My covenant. This relationship was set up at God’s initiative and also designated as an “everlasting covenant” (v. 7), thus applying to Abraham’s posterity with equal force and bringing forth the declaration “I will be their God” (v. 8). This pledge became the dictum of the covenant relationship between Yahweh, i.e., Jehovah, and Israel.

17:8 all the land of Canaan. God’s reaffirmation of His covenant promises to Abraham did not occur without mention of the land being deeded by divine right to him and his descendants as “an everlasting possession.” Cf. Acts 7:5.

17:9 you shall keep My covenant. Despite repeated disobedience by the patriarchs and the nation, God’s faithfulness to His covenant commitment never wavered (e.g., Deut. 4:25–31; 30:1–9; 1 Chr. 16:15–18; Jer. 30:11; 46:27, 28; Amos 9:8; Luke 1:67–75; Heb. 6:13–18). Divine attestations of Abraham’s obedience (22:16–18; 26:3–5) were pronounced years after the formal establishment of His covenant (12:1–3; 15:12–18). Though the nation was apostate, there was always an obedient remnant of faithful Israelites (see Zeph. 3:12, 13).

17:11 a sign of the covenant. Circumcision (cutting away the male foreskin) was not entirely new in this period of history, but the special religious and theocratic significance then applied to it was entirely new, thus identifying the circumcised as belonging to the physical and ethnical lineage of Abraham (cf. Acts 7:8; Rom. 4:11). Without divine revelation, the rite would not have had this distinctive significance, thus it remained a theocratic distinctive of Israel (cf. v. 13). There was a health benefit, since disease could be kept in the folds of the foreskin, so that removing it prevented that. Historically, Jewish women have had the lowest rate of cervical cancer. But the symbolism had to do with the need to cut away sin and be cleansed. It was the male organ which most clearly demonstrated the depth of depravity because it carried the seed that produced depraved sinners. Thus, circumcision symbolized the need for a profoundly deep cleansing to reverse the effects of depravity.

17:12 eight days old. This same time frame was repeated in Lev. 12:3.

17:14 shall be cut off from his people. Being cut off from the covenant community meant loss of temporal benefits stemming from being part of the special, chosen, and theocratic nation, even to the point of death by divine judgment.

17:15 Sarai…Sarah. Fittingly, since Sarai (“my princess”) would be the ancestress of the promised nations and kings, God changed her name to Sarah, taking away the limiting personal pronoun “my,” and calling her “princess” (v. 16).

17:16 mother of nations. Cf. 17:5.

17:17 fell on his face and laughed, and said in his heart. A proper reaction of adoration over God’s promises was marred by the incredulity of Abraham. He knew he was to be a father (12:2; 15:4), but this was the first mention that his barren, old wife was to be the mother.

17:18 Oh, that Ishmael might live before You! Abraham’s plea for a living son to be the designated beneficiary of God’s promises betrayed just how impossible it was for him and Sarah to have children (cf. Rom. 4:17).

17:19–21 Again, patiently but firmly rejecting Abraham’s alternative solution, God emphatically settled the matter by bracketing His gracious bestowal of much posterity to Ishmael (see 25:12–18) with affirmations that indeed Sarah’s son would be the heir of the “everlasting covenant.” For the first time God named the son.

17:19 call his name Isaac. The name of the promised son meant “he laughs,” an appropriate reminder to Abraham of his initial, faithless reaction to God’s promise.

17:23–27 that very same day. Without delay, Abraham fully carried out God’s command on himself, on “every male,” and on “all the men of his house” (vv. 23, 27).

Genesis 18

18:1 the LORD appeared. Another instance of a theophany, although Abraham perhaps did not recognize at first that one of his visitors, whom he humbly greeted and entertained (vv. 2–8) and properly sent on their way (v. 16), was Yahweh. trees of Mamre. See note on 13:18.

18:3 My Lord. Although perhaps first used as the customary respectful address of a host to a visitor, later in their interchange it was used knowingly by Abraham of his true and sovereign Lord, whom he addressed as “Master” (vv. 22, 30–32), and whom he must have recognized when the visitor spoke of Himself as “LORD” (v. 14).

18:9–13 Despite a promise clearly reminiscent of God’s words to Abraham, Sarah reacted with similar incredulity as her husband had done (cf. 17:17). She was not thinking of divine miracle but of divine providence working only within the normal course of life, being convinced that, at their age, bearing children was just not naturally possible.

18:10, 14 Cf. Rom. 9:9.

18:14, 15 A rhetorical question (“Is anything too hard…?) and divine declaration (“At the appointed time…”), coupled with obvious knowledge of her thoughts (“laughed within herself”), made Sarah fearfully perceive her total misperception of God’s working.

18:17, 18 Shall I hide from Abraham what I am doing, since…? The Lord’s reason for permitting Abraham to know of judgment in advance underscored his special role in the plan of God and the certain outcome of His covenant with Abraham—many offspring and great blessing.

18:18 Cf. Gal. 3:8.

18:19 For I have known him, in order that he may command. An expression of divine confidence, i.e., a tribute to faithfulness, obedience, and consistency.

18:20 Because the outcry…is great. The iniquity of the two cities, by then complete (cf. 15:16), had reached the point of no return before the Lord, who demonstrated before Abraham how justly He assessed the time for judgment (v. 21, “I will go down now and see…”).

18:23 Would You also destroy the righteous with the wicked? The intercession for the two wicked cities began with a question that portrayed Abraham’s acute awareness of God’s mercy toward the righteous and the distinction He made between the good and the bad (v. 25).

18:24 fifty righteous. Among the righteous was Lot (see 2 Pet. 2:7, 8).

18:25 Shall not the Judge of all the earth do right? Abraham’s clear understanding of God’s character being able only to do what is good and totally above reproach was affirmed with this rhetorical question.

18:27 I who am but dust and ashes. Abraham’s negotiation, far from being crassly or selfishly manipulative, humbly and compassionately expressed his concern for people (cf. 13:8, 9) and particularly interceded for the place where his nephew Lot and his family lived. Neither did he intend to anger the Lord by his repeated requests (vv. 28, 30, 32).

18:32 for the sake of ten. That the number of righteous people necessary to forestall judgment had been reduced from 50 to 10 may have reflected Abraham’s awareness both of the intense wickedness of the cities as well as Lot’s ineffective witness there. Abraham probably had the whole of Lot’s family in mind.

18:33 the LORD went His way…Abraham returned to his place. Nothing more could be done; the judgment was inevitable!

Genesis 19

19:1 two angels. These were the angels who, with God, had visited Abraham (18:22). They had taken human form (v. 10; called “men”). Lot was sitting in the gate. Since city officials and other prominent citizens conducted the community’s affairs at the gate, Lot participated there as a judge (v. 9).

19:2 please turn in to your servant’s house. Lot’s invitation to the two angels (vv. 1–3) to partake themselves of his hospitality was most likely not just courtesy, but an effort to protect them from the known perversity of the Sodomites (cf. v. 8, “this is the reason”).

19:3 he insisted strongly. Such was Lot’s concern for these strangers that their stated preference to pass the night in the town square could not be permitted.

19:4 the men of the city…all the people. Both the size of the lustful mob of men boisterously milling around Lot’s house and the widespread nature of Sodom’s moral perversion received emphasis both from the additional qualifiers used (“all the people from every quarter” and “both old and young”) and the request made (v. 5, “know them carnally”). Even acknowledging legitimate exaggeration in this use of “all” would not detract from this emphasis—this was indeed a wicked city!

19:5 know them carnally. They sought homosexual relations with the visitors. God’s attitude toward this vile behavior became clear when He destroyed the city (vv. 23–29). Cf. Lev. 18:22, 29; 20:13; Rom. 1:26; 1 Cor. 6:9; 1 Tim. 1:10 where all homosexual behavior is prohibited and condemned by God.

19:6–8 Lot’s response betrayed tension in his ethics; his offer to gratify their sexual lust contradicted his plea not to act “so wickedly.” Such contradiction made clear also the vexation of spirit under which he lived in wicked Sodom (cf. 2 Pet. 2:6, 7).

19:8 do to them as you wish. The constraints of Eastern hospitality and the very purpose for which Lot had invited the visitors in (vv. 2, 3), compelled Lot to offer his daughters for a less deviant (see notes on Rom. 1:24–27) kind of wickedness, so as to protect his guests. This foolish effort shows that while Lot was right with God (2 Pet. 2:7, 8), he had contented himself with some sins and weak faith rather than leaving Sodom. But God was gracious to him because he was righteous, by faith, before God.

19:9 keeps acting as a judge. Their accusation suggests Lot had made moral pronouncements before, but his evaluation was no longer tolerable. pressed hard. Homosexual deviation carries an uncontrollable lust that defies restraint. Even when blinded, they tried to fulfill their lust (v. 11).

19:10, 11 Lot was now being protected by those whom he had earlier sought to protect!

19:13 the LORD has sent us to destroy it. With the wickedness of the city so graphically confirmed (vv. 4–11), divine judgment was the only outcome, but Lot’s family could escape it (vv. 12, 13). Cf. Jude 7.

19:14 seemed to be joking. Lot’s warning of imminent judgment fell within the category of jesting, so concluded his sons-in-law (or perhaps his daughters’ fiancés).

19:16 the LORD being merciful to him. This reason, elsewhere described as God having remembered Abraham (v. 29), is why, in the face of Lot’s seeming reluctance to leave (“lingered”), the angels personally and forcefully escorted him and his family beyond the city’s precincts.

19:17–21 An urbanized lifestyle was apparently superior to a lonely one in the mountains and might be why Lot, playing upon the mercy already shown him, negotiated for an alternative escape destination—another city! The angel’s reply (v. 21) indicated that this city was included in the original judgment plan, but would be spared for Lot’s sake.

19:24 brimstone…from the LORD out of the heavens. When morning came (v. 23) judgment fell. Any natural explanation, about how the Lord used combustible sulfur deposits to destroy that locale, falters on this emphatic indication of miraculous judgment. “Brimstone” could refer to any inflammable substance; perhaps a volcanic eruption and an earthquake with a violent electrical storm “overthrew” (v. 25) the area. That area is now believed to be under the south end of the Dead Sea. Burning gases, sulfur, and magma blown into the air all fell to bury the region.

19:26 his wife looked back. Lot’s wife paid the price of disregarding the angelic warning to flee without a backward glance (v. 17). In so doing, she became not only encased in salt, but a poignant example of disobedience producing unwanted reaction at judgment day (cf. Luke 17:29–32), even as her home cities became bywords of God’s judgment on sin (cf. Is. 1:9; Rom. 9:29; 2 Pet. 2:5, 6).

19:29 the cities of the plain. The best archeological evidence locates Sodom and Gomorrah at the south of the Dead Sea region, i.e., in the area south of the Lisan Peninsula that juts out on the east (see note on 14:10). God remembered Abraham. Cf. 18:23–33.

19:30 afraid to dwell in Zoar. Perhaps because the people there felt he was responsible for all the devastation, or he feared more judgment on the region might hit the city (vv. 17–23).

19:31–36 The immoral philosophy of Sodom and Gomorrah had so corrupted the thinking of Lot’s daughters that they unhesitatingly contrived to be impregnated by their own father! They were virgins (v. 8), the married daughters were dead (v. 14) and there were no men left for husbands (v. 25). In fearing they would have no children, they conceived the gross iniquity.

19:37, 38 The two sons born of incest became the progenitors of Moab and Ammon, Israel’s longstanding enemies.

Genesis 20

20:1 Gerar. A Philistine city on the border between Palestine and Egypt, about 10 mi. S of Gaza.

20:2 She is my sister. Twenty-five years after leaving Egypt in disgrace because of lying about his wife (12:10–20), Abraham reverted to the same ploy. Abimelech. This king who took Sarah into his harem was most likely the father or grandfather of the Abimelech encountered by Isaac. See note on 26:1.

20:3 God came…in a dream. Again Abraham’s Lord intervened to protect Sarah, who had joined in the lie of her husband (v. 5), deceiving a king who earnestly protested his innocence and integrity before God (vv. 4–6) and who, together with his aides, demonstrated proper submission to the warning of God (v. 8).

20:6 withheld you from sinning. Notwithstanding God’s restraint of Abimelech, he was still required to restore Sarah to forestall judgment.

20:7 he is a prophet. Abraham, in spite of his lie, still served as God’s intermediary and intercessor for Abimelech (cf. vv. 17, 18). This is the first time the Hebrew term for “prophet” is used in Scripture. Here it identified Abraham as recognized by God to speak to Him on behalf of Abimelech. Usually it is used to describe, not one who speaks to God on behalf of someone, but one who speaks to someone on behalf of God.

20:9 deeds…not to be done. The confrontation between prophet and king attested the grievous nature of Abraham’s actions. How humiliating for the prophet of God to be so rebuked by a heathen king.

20:11–13 Abraham offered 3 reasons for his lie: 1) his perception from the horrible vices in Sodom that all other cities had no fear of God, including Gerar; 2) his fear of death as a mitigating factor for what he had done; and 3) his wife actually being his half-sister as justification for lying and hiding their marital status. Abraham didn’t need fraud to protect himself. God was able to provide safety for him.

20:16 rebuked. This is better translated “justified” (cf. margin).

Genesis 21

21:1 the LORD visited Sarah. To the aged couple (vv. 2, 5, 7), exactly as promised, a son was born and the 25 year suspense was finally over with the laughter of derision turning to rejoicing (v. 6). The barrenness of Sarah (11:26) had ended.

21:4 circumcised. See note on 17:11.

21:5 Isaac…born to him. Ca. 2065 B.C. God fulfilled His promise to Abraham (12:2; 15:4, 5; 17:7).

21:8 weaned. This usually occurred in the second or third year.

21:9 the son of Hagar…scoffing. The celebration of Isaac’s passage from infancy to childhood witnessed the laughter of ridicule (an intensive form of the Hebrew for laughing) and offended Sarah, causing her to demand the expulsion of Ishmael and his mother from the encampment (v. 10).

21:10 Cast out…not be heir. Legal codes of Abraham’s day—e.g., of Nuzi and of Hammurabi—forbade the putting out of a handmaiden’s son if a rightful, natural heir was born. Sarah’s request, thus, offended social law, Abraham’s sensibilities, and his love for Ishmael (v. 11). Abraham, however, was given divine approval and assurances to overcome his scruples before sending Hagar and Ishmael out into the wilderness (vv. 12–15). Cf. Gal. 4:22–31.

21:12 Cf. Rom. 9:7; Heb. 11:18.

21:13 Cf. v. 18; see notes on 16:11, 12. Ishmael was about 17 years old, a customary time for sons to go out to set up their own lives.

21:14 Wilderness of Beersheba. A wide, extensive desert on the southern border of Palestine.

21:17 God heard the voice of the lad. When desperation turned the lad’s voice of scoffing into a cry of anguish at probable death from thirst (vv. 15, 16), God heard him whose name had been given years before when God had heard Hagar’s cries (16:11). It reminded the mother of the promise made to Abraham about her son (17:20). angel of God. Same person as the Angel of the Lord. See note on Ex. 3:2.

21:18 See note on v. 13.

21:21 Wilderness of Paran. Located in the NE section of the Sinai peninsula, the area called Arabia.

21:22–34 A parity treaty formally struck between Abimelech and Abraham guaranteed the proper control and sharing of the region’s limited water resources and also assured the king of the patriarch’s fair and equitable treatment for years to come.

21:31 Beersheba. This site is about 45 mi. SW of Jerusalem.

21:32 the land of the Philistines. Abraham had contact with early migrations of Aegean traders who settled along the SW coastal regions of Canaan and who were the predecessors of the 12th century B.C. influx of Philistines, the future oppressors of Israel.

21:33 tamarisk tree. This tree functioned as a reminder of the treaty concluded between two well known contemporaries, and also as a marker of one of Abraham’s worship sites. the Everlasting God. A divine name appropriately signifying to Abraham the unbreakable and everlasting nature of the covenant God had made with him, notwithstanding his being only a resident alien and a sojourner in the Land (cf. 23:4).

Genesis 22

22:1 God tested Abraham. This was not a temptation; rather God examined Abraham’s heart (cf. James 1:2–4, 12–18).

22:2 Take…your son…and offer him. These startling commands activated a special testing ordeal for Abraham, i.e., to sacrifice his “only son” (repeated 3 times by God, vv. 2, 12, 16). This would mean killing the son (over 20 years old) and with that, ending the promise of the Abrahamic Covenant. Such action would seem irrational, yet Abraham obeyed (v. 3). Moriah. Traditionally associated with Jerusalem, and the site on which Solomon’s temple would be built later (cf. 2 Chr. 3:1).

22:4 third day. With no appearance of reluctance or delay, Abraham rose early (v. 3) for the two day trip from Beersheba to Moriah, one of the hills around Jerusalem.

22:5 the lad and I will go…we will come back. The 3-day journey (v. 4) afforded much time of reflection upon God’s commands but, without wavering or questioning the morality of human sacrifice or the purposes of God, Abraham confidently assured his servants of his and Isaac’s return and went ahead with arrangements for the sacrifice (v. 6). Hebrews 11:17–19 reveals that he was so confident in the permanence of God’s promise, that he believed if Isaac were to be killed, God would raise him from the dead (see notes), or God would provide a substitute for Isaac (v. 8).

22:9, 10 Abraham’s preparations to kill his only son could not have placed his trust in God in sharper focus. Cf. Heb. 11:17–19.

22:11 Angel of the LORD. See note on Ex. 3:2.

22:12 now I know. Abraham passed the test (v. 1). He demonstrated faith that God responds to with justification. See note on James 2:21.

22:13 instead of his son. The idea of substitutionary atonement is introduced, which would find its fulfillment in the death of Christ (Is. 53:4–6; John 1:29; 2 Cor. 5:21).

22:15–18 In this formal reaffirmation of His Abrahamic Covenant, the Lord mentioned the 3 elements of land, seed, and blessing, but with attention directed graphically to the conquest of the Land promised (v. 17, “shall possess the gate of their enemies”).

22:16, 17 Cf. 12:1–3; 15:13–18; 17:2, 7, 8, 9; Heb. 6:13, 14.

22:17 possess the gate of their enemies. Cf. 24:60. Refers to conquering enemies, so as to control their city.

22:18 Cf. Acts 3:25.

22:20–24 it was told. This is clear indication that, despite geographical separation, information about family genealogies flowed back and forth in the Fertile Crescent region. This update advised most notably of a daughter, Rebekah, born to Isaac’s cousin, Bethuel (v. 23). It also reminds the readers that Abraham and Sarah had not lost all ties with their original home. Abraham’s brother, Nahor, still lived back in Mesopotamia, though he had not seen him for about 60 years.

Genesis 23

23:1, 2 Although Sarah’s age—the only woman’s age at death recorded in Scripture—might suggest her importance in God’s plan, it more importantly reminds of the birth of her only son well beyond childbearing age (at 90 years of age, cf. 17:17) and of God’s intervention to bring about the fulfillment of His word to her and Abraham. Sarah’s death occurred ca. 2028 B.C.

23:2 Hebron. See note on 13:18.

23:3 the sons of Heth. A settlement of Hittites whose original home was in Anatolia (modern-day Turkey), who had already been established in Canaan far from their homeland.

23:4 Give me property. Negotiations for the purchase (“give” signifies here “sell”) of Hittite property was properly conducted in accordance with contemporary Hittite custom, with Abraham wanting to pay the market value for it (v. 9).

23:6 a mighty prince among us. Rank and reputation accorded Abraham a place of leadership and respect, leading his neighbors (the Hittites) to freely offer their best sepulchers to him. They went on and arranged for Abraham to purchase a cave that belonged to a wealthy neighbor called Ephron (vv. 7–9), unknown to Abraham.

23:10 dwelt. Lit. “was sitting,” perhaps at the city gate where business was usually transacted.

23:11 I give you the field. This suggests not that Ephron felt generous, but that he was constrained by Hittite feudal polity, which tied ownership of land with service to the ruler. Passing the land to Abraham would pass also feudal responsibilities to Abraham, making him liable for all taxes and duties. This Ephron was apparently anxious to do, thus the offer to give the land.

23:14, 16 shekels of silver, currency of the merchants. Precious metals were not made into coins for exchange until centuries later. Merchants maintained the shekel as the standard weight of value for business transactions. A shekel weighed less than one half ounce.

23:17, 18 With the words of the transaction, the careful description of the property, and the payment of the stated price all done before witnesses and at the proper place of business, ownership of the land officially passed to Abraham. It was still binding years later in the time of Jacob (49:29–32; 50:12, 13).

23:19 after this. Once the purchase had been made, Abraham buried Sarah. Moses notes the place is Hebron in Canaan, to which his initial readers were soon headed.

23:20 So the field and the cave…were deeded. This is an important summary, because finally, after years of nomadic wandering, Abraham owned a small piece of real estate in the midst of all the land divinely promised to him and his descendants. The cave also became many years later the family burial plot for Abraham, Isaac, Rebekah, Leah, and Jacob (cf. 25:9; 49:31; 50:13), with Rachel being the exception (35:19).

Genesis 24

24:2 the oldest servant…who ruled. Eliezer, at 85 years of age, had risen to steward, or “chief of staff,” a position of substantial authority (indicated in v. 10). He would have received all Abraham’s wealth if he had no son (see 15:1, 2), yet when Isaac was born the inheritance became Isaac’s. So, not only had he loyally served his master despite having been displaced by another heir (cf. 15:2–4), but he also faithfully served that heir (v. 67).

24:2–4 put your hand under my thigh…and…swear. See note on v. 9. A solemn pledge mentioning the Lord’s name and formalized by an accepted customary gesture indicated just how serious an undertaking this was in Abraham’s eyes. At his age (v. 1), Abraham was concerned to perpetuate his people and God’s promise through the next generation, so he covenanted with his servant to return to Mesopotamia and bring back a wife for Isaac.

24:3, 4 Matrimonial arrangements were made by parents, and chosen partners were to come from one’s own tribe. It was apparently customary to marry one’s first cousin. But Abraham’s higher motive was to prevent Isaac from marrying a Canaanite pagan after Abraham’s death, thus possibly leading the people away from the true God.

24:6, 7 do not take my son back there. Should the expected scenario not materialize (v. 5) then the dictates of the oath were lifted (v. 8), but the option of Isaac going was summarily rejected because it suggested a nullification of God’s promise and calling for the land of promise (v. 7).

24:7 He will send His angel before you. A statement of Abraham’s faith that the 450 mile expedition to Mesopotamia was clearly under divine oversight.

24:9 his hand under the thigh. An ancient Near Eastern custom by which an intimate touch affirmed an oath (cf. 47:29).

24:10 city of Nahor. No doubt the home of Abraham’s brother, Nahor (22:20).

24:12–14 The steward’s prayer manifests not only his trust in God to direct affairs but also the selflessness with which he served Abraham. His patience after prayer (v. 21), his worship at answered prayer (v. 26), and his acknowledgment of divine guidance (v. 27) also portrayed his faith.

24:14 camels a drink. Hospitality required giving water to a thirsty stranger, but not to animals. A woman who would do that was unusually kind and served beyond the call of duty. Rebekah’s servant attitude was revealed (vv. 15–20) as was her beauty and purity (v. 16).

24:20 all his camels. A single camel can hold up to 25 gallons and he had 10 of them. Serving them was a great task as she filled them all (v. 22).

24:22 shekel. See note on 23:14, 16.

24:24 I am the daughter of. In formal introductions, an abbreviated genealogy provided for specific identification (cf. 22:23). She was Isaac’s cousin.

24:29–31 Laban. From what is revealed about his character (chap. 29), there is reason to believe that his sight of all the presents and the camels generated the welcome.

24:33 I will not eat until. The first order of business was to identify his master and to explain his assignment, but not without stressing the blessings of God upon his master and upon his trip (vv. 34–48) and also not without immediately seeking to conclude his task and return home (vv. 49, 54–56). This is the portrait of a committed, faithful, and selfless servant!

24:49 right…left. An expression indicating the matter of which way to go next.

24:50, 51 The servant’s conviction and focus was obvious and intense, precluding anything but immediate acknowledgment of God’s leading and anything less than a full compliance with his request from Rebekah’s father and brother (vv. 50, 51).

24:53 By this dowry, Rebekah was betrothed to Isaac.

24:54 Send me away to my master. Protocol and courtesy demanded a messenger be dismissed by the addressee.

24:57, 58 Will you go with this man? Commendably, Rebekah concurred with an immediate departure, and showed her confident acceptance of what was providentially coming about in her life.

24:59 her nurse. See 35:8.

24:60 they blessed Rebekah and said. Little did they realize that their conventional prayer wishing numerous offspring to Rebekah fitted in nicely with God’s promises of many descendants to Abraham through Sarah and Isaac. They also wished for her offspring to be victorious over their enemies (“possess their gates”), perhaps echoing God’s promises of possession of the land of the Canaanites (13:17; 15:7, 16; 17:8).

24:62 Beer Lahai Roi. See 16:14. Located on the Palestine-Egypt border, about 25 mi. NW of Kadesh Barnea. Isaac lived there after Abraham’s death (25:11).

24:63 to meditate. How God drew Isaac from home to where Hagar encountered the Angel of the Lord (cf. 16:14) remains unknown, but he was in the right place to meet the caravan returning with his fiancée. Perhaps he was prayerfully contemplating the circumstances of his life and the void left by his mother’s death (v. 67), as well as thinking about and hoping the steward would not return from a failed mission.

24:65 she took a veil and covered herself. Convention demanded the designated bride veil her face in the presence of her betrothed until the wedding day.

24:67 his mother Sarah’s tent. He thus established his acceptance of her as his wife before he had seen her beauty. When he did see her, “he loved her.”

Genesis 25

25:1–4 Abraham’s sons through Keturah, (a concubine, cf. v. 6; 1 Chr. 1:32) a wife of lower status than Sarah, became the progenitors of various Arab tribes to the east of Canaan.

25:5, 6 Conferring gifts upon these other sons, then sending them away, and also conferring the estate upon Isaac ensured that Isaac would be considered as the rightful heir without competition or threat from his half-brothers. The steward, Eliezer, had informed Rebekah’s relatives that all of Abraham’s estate was Isaac’s (cf. 24:36).

25:8 gathered to his people. A euphemism for death, but also an expression of personal continuance beyond death, which denoted a reunion with previously departed friends (ca. 1990 B.C.). Cf. Matt. 8:11; Luke 16:22, 23.

25:9, 10 his sons…buried him. Abraham’s funeral brought together two sons who would perhaps otherwise have remained somewhat estranged from each other (cf. 35:29). He was buried in the place which he had purchased at Hebron (chap. 23).

25:12–18 the genealogy of Ishmael. With the death of Abraham and the focus shifting to Isaac, the record confirms God’s promise of 12 princes to Ishmael (cf. 17:20, 21).

25:13–16 Arab tradition has it that these are their earliest ancestors.

25:16 by their towns and their settlements. In addition to serving as a testimony to God’s promises (17:20), information such as this genealogy helped Israel to understand the origins of their neighbors in central and northern Arabia.

25:19—35:29 The genealogy of Isaac.

25:20 Padan Aram. The “plain of Aram” in upper Mesopotamia near Haran to the NNE of Canaan.

25:21 she was barren. Confronted by 20 years of his wife’s barrenness (vv. 19, 26), Isaac rose to the test and earnestly turned to God in prayer, obviously acknowledging thereby God’s involvement and timing in the seed-promise.

25:22 struggled together within her. The very uncomfortable condition of her pregnancy (“why am I like this?”) prompted Rebekah, undoubtedly following the example of her husband, to turn earnestly to God in prayer. She learned directly from the Lord that the severe jostling in her womb prefigured the future antagonism between the two nations to arise from her twin sons (v. 23).

25:23 the older shall serve the younger. This was contrary to the custom in patriarchal times when the elder son enjoyed the privileges of precedence in the household and at the father’s death received a double share of the inheritance and became the recognized head of the family (cf. Ex. 22:29; Num 8:14–17; Deut. 21:17). Grave offenses could annul such primogeniture rights (cf. Gen. 35:22; 49:3, 4; 1 Chr. 5:1) or the birthright could be sacrificed or legally transferred to another in the family, as in this case (vv. 29–34). In this case, God declared otherwise since His sovereign elective purposes did not necessarily have to follow custom (cf. Rom. 9:10–14, esp. v. 12).

25:24 days were fulfilled. Esau and Jacob were born ca. 2005 B.C.

25:25 red. This would be the linguistic basis for calling Esau’s country “Edom” (cf. v. 30).

25:27, 28 The difference between the two sons manifested itself in several areas: 1) as progenitors—Esau of Edom and Jacob of Israel; 2) in disposition—Esau a rugged, headstrong hunter preferring the outdoors and Jacob a plain, amiable man preferring the comforts of home; and 3) in parental favoritism—Esau by his father and Jacob by his mother. These were the ingredients for conflict and heartache!

25:30 Edom. In a play upon words to forever recall that Esau was born red and hairy (v. 25) and had sold his birthright for red stew, he was also named Edom, i.e., “Red.”

25:31 birthright. A double portion of the inheritance (Deut. 21:17) and the right to be family chief and priest (Ex. 4:22).

25:34 despised his birthright. The final evaluation of the verbal tussle and bartering which took place between the twins, all of which was indicative of prior discussions or arguments sufficient for Jacob to conclude how little Esau valued it. He became, therefore, known as irreligious, i.e., “a profane person” (Heb. 12:16).

Genesis 26

26:1 a famine in the land. Once again the land of promise forced the beneficiaries of the covenant to move so as to escape the effects of a famine. Abimelech. Most probably a Philistine dynastic title, with this being a different king from the one who had met Abraham (chap. 20). See note on 20:2. Philistines. This tribe of people who originally sailed the Mediterranean Sea became fierce enemies of Israel when they settled along the SW coast of Palestine. Friendly to Isaac, they were forerunners of hostile descendant enemies.

26:2–11 Obedience and deceit were in juxtaposition. Obeying God to dwell in the land (vv. 2, 3, 6), yet lying about his wife to the people of the land (vv. 7–11) reflected familiar shades of Abraham’s strategy for survival (see 12:10–14; 20:1–4).

26:3–5 God confirmed the Abrahamic Covenant with Isaac, stressing the same 3 elements as before: land, seed, and blessing. He appended specific honorable mention of Abraham’s obedient response to all of God’s words. See notes on 12:1–3; 15:13–21; 17:2, 7, 8, 9. Although Abraham was commended for his deeds, the Abrahamic Covenant was an unconditional covenant grounded in God’s sovereign will (cf. Lev. 26:44, 45).

26:4 Cf. Acts 3:25.

26:6–9 Unlike his ancestor to whom God sovereignly revealed the relationship between Abraham and Sarah (20:3), this king providentially discovered Rebekah’s relationship to Isaac by just happening to look out of a window and witnessing caresses indicative of marriage and intimacy.

26:11 charged all his people…put to death. A pagan king imposing the death penalty on anyone troubling Isaac or Rebekah suggests God was at work to preserve His chosen seed (cf. vv. 28, 29). Cf. Ps. 105:14, 15.

26:12–14 Isaac was content to stay in that place and farm some land. His efforts were blessed by God, but envied by the Philistines!

26:15 stopped up all the wells. Water was so precious in that desert land that wells were essential. Plugging someone’s well was ruinous to them and constituted serious aggression, often leading to war. Isaac could have retaliated, but he did not; rather he dug new wells (vv. 16–19).

26:22 Rehoboth. The word means “room enough.” Finally a well was dug without a quarrel erupting (vv. 20, 21). Now that they were no longer perceived as encroaching upon another’s territory, Isaac selected an appropriate place-name which reflected how he saw God providentially working out their situation.

26:24, 25 This abbreviated reaffirmation of the Abrahamic Covenant was designed to assuage Isaac’s anxiety at facing envy, quarrels, and hostility (vv. 14, 20, 27), and to assure Isaac that he had reasoned right—fruitfulness in posterity would prevail. That it was a significant reminder to Isaac is seen in a response reminiscent of his father—he built an altar of worship to mark the spot of God’s appearance to him (12:7).

26:26 Abimelech…and Phichol. Because 90 years had passed since Abraham was visited by men with the same names, they must have been titles rather than proper names (cf. 21:22). See note on v. 1.

26:28 an oath…a covenant. In a mirror image of a former occasion (21:22–32), Abimelech in the company of a friend and the highest ranking officer in his army (v. 26) sought after a treaty with one they estimated to be superior and stronger than themselves and a possible threat (v. 29). Isaac, on the other hand, perceived them as hostile (v. 27). The outcome was most desirable for both—peace between them (v. 31).

26:30 Ratification of a covenant often involved a banquet.

26:33 Beersheba. Lit. “the well of the oath.” The very place where his father Abraham had made an oath with another Abimelech and Phichol (see note on v. 26) and which Abraham had named Beersheba (21:32).

26:35 grief of mind. Esau’s choice of wives from among neighboring Hittite women saddened his parents. His action had deliberately ignored the standard set by Abraham for Isaac (24:3). Cf. 27:46.

Genesis 27

27:1 Isaac was old. Blind Isaac evidently thought he was near death (v. 2) and would not live much beyond his current 137 years, which was the age of Ishmael when he died (25:17). He certainly did not expect to live another 43 years as he actually did (35:28; cf. 30:24, 25; 31:41; 41:46, 47; 45:6; 47:9 to calculate Isaac’s age at 137 and his twin sons’ ages at 77 years old).

27:4 my soul may bless you. Ignoring the words of God to Rebekah (25:23), forgetting Esau’s bartered birthright (25:33), and overlooking Esau’s grievous marriages (26:35), Isaac was still intent on treating Esau as the eldest and granting him the blessing of birthright, and so arranged for his favorite meal before bestowing final fatherly blessing on his favorite son.

27:5 Now Rebekah was listening. Desperation to secure patriarchal blessing for Jacob bred deception and trickery, with Rebekah believing her culinary skills could make goat’s meat taste and smell like choice venison (vv. 8–10) and make Jacob seem like Esau (vv. 15–17).

27:12 I shall seem to be a deceiver to him. To his credit, Jacob at first objected. The differences between him and Esau would surely not fool his father and might result in blessing being replaced with a curse as a fitting punishment for deception.

27:13 Let your curse be on me. With his mother accepting full responsibility for the scheme and bearing the curse should it occur, Jacob acquiesced and followed Rebekah’s instructions.

27:15 choice clothes of her elder son. Esau, having been married for 37 years (cf. v 1; 26:35), would have had his own tents and his own wives to do for him; so how and why Rebekah came by some of his best clothes in her tent is unknown. Perhaps these garments were the official robes associated with the priestly functions of the head of the house, kept in her house until passed on to the oldest son. Perhaps Esau had, on occasion, worn them, thus their smell of the field (v. 27).

27:20 Because the LORD your God brought it to me. Isaac’s perfectly legitimate question in v. 20 (hunting took time and Jacob had come so quickly with goats from the pen) afforded Jacob an escape route—confess and stop the deceit! Instead, Jacob, with consummate ease, knowing he needed Isaac’s irrevocable confirmation even though he had bought the birthright, ascribed success in the hunt to God’s providence. A lie had to sustain a lie, and a tangled web had begun to be woven (vv. 21–24). Although Jacob received Isaac’s blessing that day, the deceit caused severe consequences: 1) he never saw his mother after that; 2) Esau wanted him dead; 3) Laban, his uncle, deceived him; 4) his family life was full of conflict; and 5) he was exiled for years from his family. By the promise of God he would have received the birthright (25:23). He didn’t need to scheme this deception with his mother.

27:27–29 Finally, with all lingering doubts removed, Isaac pronounced the blessing upon Jacob, although the opening words show he thought the one receiving it was Esau, the man of the field. His prayer-wish called for prosperity and superiority and ended with a repeat of God’s words to Abraham (v. 29c; cf. 12:1–3). The words indicated that Isaac thought the covenantal line should have continued through his eldest son, Esau.

27:33 Isaac trembled exceedingly. Visibly shocked when the scandal was uncovered by the entrance of Esau, the father, remembering the Lord’s words to Rebekah (25:23), refused to withdraw the blessing and emphatically affirmed its validity—”indeed he shall be blessed” and a little later “indeed I have made him your master” and also “you shall serve your brother” (vv. 37, 40). Sudden realization at having opposed God’s will all those years likely made the shock more severe.

27:34 Bless me—me also. Esau fully expected to receive the blessing, for he had identified himself to his father as the firstborn (v. 32). Anguished at losing this important paternal blessing and bitterly acting as the innocent victim (v. 36), Esau shifted the blame for the loss of birthright and blessing to Jacob and pleaded for some compensating word of blessing from his father (vv. 36, 38).

27:39, 40 The prayer-wish called for prosperity and inferiority, i.e., maintaining the validity of the words to Jacob and replacing “be master over your brethren” with “you shall serve your brother” (vv. 29, 40). This secondary blessing would not and could not undo the first one.

27:40 you shall break his yoke from your neck. In later history, the Edomites, who descended from the line of Esau, fought time and again with Israel and shook off Israelite control on several occasions (2 Kin. 8:20; 2 Chr. 21:8–10; 28:16, 17).

27:41 The days of mourning for my father. Evidently Esau also thought his father was on the verge of death (27:1) and so, out of respect for his aged father, he postponed murder. Isaac lived another 43 years (see note on 27:1).

27:45 bereaved also of you both in one day. Rebekah understood she stood to lose both her sons since, after the murder of Jacob, the avenger of blood, i.e., the next nearest relative, would track down and execute Esau.

27:46 daughters of Heth. Local Hittite women. See note on 26:35.

Genesis 28

28:1, 2 take yourself a wife from there. Anxious for the safety of her son, Rebekah easily convinced her husband that the time had come for him to seek a non-Canaanite wife back in their homeland and preferably from near kinsmen (vv. 2, 5), just as Rebekah had been sought for Isaac (see 24:1–4).

28:2 Padan Aram. See note on 25:20.

28:3, 4 This extra patriarchal blessing unveiled where Isaac was in his thinking. He had come to understand that the divine blessings would go through Jacob, to whom the Abrahamic Covenant promises of posterity and land also applied—quite the reversal of prior wishes and understanding (cf. 27:27–29). The lack of land possession at that time, described by the phrase “in which you are a stranger,” did not deter at all from the certainty of God’s promise.

28:3 God Almighty. Significantly, El Shaddai was the name Isaac chose to employ when blessing Jacob. It was the name of sovereign power with which God had identified Himself to Abraham in covenant reaffirmation (17:1) which must have been an encouraging factor to both him and his son.

28:5 Isaac sent Jacob away. Ca. 1928 B.C. This must have been a hard departure for the domestic Jacob.

28:9 So Esau went to Ishmael. Marrying back into the line of Abraham through the family of Ishmael seemed to have been a ploy to gain favor with his father (vv. 6, 8), and show an obedience similar to his brother’s (v. 7). He hoped by such gratifying of his parents to atone for past delinquencies, and maybe have his father change the will. He actually increased iniquity by adding to his pagan wives (26:34, 35) a wife from a family God had rejected.

28:10–15 For the first time, and significantly while Jacob was on his way out of the land of Canaan, God revealed Himself to Jacob and confirmed the Abrahamic Covenant with him in all of its 3 elements of land, seed, and blessing (vv. 13, 14). Later, God would remind Jacob of this event when He instructed him to return to the land (31:13) and Jacob would remind his household of it when he instructed them to cleanse their homes before they could return to Bethel (35:3).

28:10 Haran. See note on 11:31.

28:11 a certain place. Identified in v. 19 as Bethel, about 50 mi. N of Beersheba, and about 6 mi. N of Jerusalem. There he spent the night in an open field.

28:12 a ladder…angels of God were ascending and descending. A graphic portrayal of the heavenly Lord’s personal involvement in the affairs of earth, and here especially as they related to divine covenant promises in Jacob’s life (vv. 13–15). This dream was to encourage the lonely traveler. God’s own appointed angelic messengers ensured the carrying out of His will and plans. More than likely, the angels traversed a stairway rather than a ladder.

28:15 will keep you…will bring you back. A most timely, comforting, and assuring promise which remained engraved on Jacob’s heart during his sojourn in Haran (see 30:25). His forced departure from Canaan did not and would not abrogate any of God’s promises to him.

28:18–21 a pillar. Marking a particular site as of special religious significance by means of a stone pillar was a known practice. A libation offering, a change of place-name, and a vow of allegiance to the Lord in exchange for promised protection and blessing completed Jacob’s ceremonial consecration of Bethel, i.e., “House of God.”

28:22 a tenth. Tithing, though not commanded by God, was obviously already known and voluntarily practiced, and served to acknowledge God’s providential beneficence in the donor’s life (see note on 14:20). Jacob may have been bargaining with God, as if to buy His favor rather than purely worshiping God with his gift, but it is best to translate the “if” (v. 20) as “since” and see Jacob’s vow and offering as genuine worship based on confidence in God’s promise (vv. 13–15).

Genesis 29

29:1–4 Conveniently meeting at his destination, shepherds who knew both Laban and Rachel reflected the directing hand of God upon his life, just as promised (28:15).

29:2, 3 A large stone. Perhaps due to the fact that this well of precious stored water could evaporate rapidly in the sun, or be filled with blowing dust, or used indiscriminately, it had been covered and its use regulated (vv. 7, 8).

29:5 Laban the son of Nahor. Genealogical fluidity in the use of “son,” meaning male descendant, occurred in Jacob’s inquiry after Laban, for he was actually Nahor’s grandson (cf. 22:20–23).

29:6–8 It appears that Jacob was trying to get these men to water their sheep immediately and leave, so he could be alone with Rachel for the meeting.

29:9 speaking with them. The language of Haran was Aramaic or Chaldee and evidently was known by Abraham and his sons. There is no comment on how these patriarchs spoke with the Canaanites and Egyptians in their travels, but it is reasonable to assume they had become skilled linguists, knowing more than Hebrew and Aramaic.

29:10–14 Customary greetings and personal introductions ended 97 years of absence since Rebekah had left (see notes on 25:21; 27:1), and Laban’s nephew was welcomed home.

29:14 a month. Tradition in that ancient area allowed a stranger to be cared for 3 days. On the fourth he was to tell his name and mission. After that he could remain if he worked in some agreed-upon way (v. 15).

29:17 eyes were delicate. Probably means that they were a pale color rather than the dark and sparkling eyes most common. Such paleness was viewed as a blemish.

29:18–30 Love and working to provide his service as a dowry (vv. 18–20) combined to make Jacob happily remain during the first 7 years in Laban’s household, almost as an adopted son rather than a mere employee. But Jacob, the deceiver (27:1–29), was about to be deceived (vv. 22–25). Local marriage customs (v. 26), love for Rachel, and more dowry desired by Laban (vv. 27–30) all conspired to give Jacob, not only 7 more years of labor under Laban, but two wives who were to become caught up in jealous childbearing competition (30:1–21).

29:23 The deception was possible because of the custom of veiling the bride and the dark of the night (v. 24).

29:23, 30 went in to. This is a euphemism for consummating marriage.

29:27, 30 It appears that Laban agreed to give Jacob Rachel after the week of wedding celebration for Leah’s marriage to him, and before the 7 years of labor.

29:28 Rachel as wife also. Such consanguinity was not God’s will (see note on Gen. 2:24), and the Mosaic code later forbade it (Lev. 18:18). Polygamy always brought grief, as in the life of Jacob.

29:31 Leah was unloved…Rachel was barren. There was quite a contrast when the one dearly beloved (vv. 18, 20, 30) had no children, whereas the one rejected did. Jacob might have demoted Leah, but God took action on her behalf. Leah had also prayed about her husband’s rejection (v. 33) and had been troubled by it, as seen in the names given to her first 4 sons (vv. 32–35).

Genesis 30

30:1 or else I die! A childless woman in ancient Near Eastern culture was no better than a dead wife and became a severe embarrassment to her husband (see v. 23).

30:2 Am I in the place of God…? Although spoken in a moment of frustration with Rachel’s pleading for children and the envy with which it was expressed, Jacob’s words do indicate an understanding that ultimately God opened and closed the womb.

30:3 on my knees. When the surrogate gave birth while actually sitting on the knees of the wife, it symbolized the wife providing a child for her husband.

30:1–21 The competition between the two sisters/wives is demonstrated in using their maids as surrogate mothers (vv. 3, 7, 9, 12), in declaring God had judged the case in favor of the plaintiff (v. 6), in bartering for time with the husband (vv. 14–16), in accusing one of stealing her husband’s favor (v. 15), and in the name given to one son—”wrestled with my sister” (Naphtali, v. 8). The race for children was also accompanied by prayers to the Lord or by acknowledgment of His providence (vv. 6, 17, 20, 22; also 29:32, 33, 35). This bitter and intense rivalry, all the more fierce though they were sisters, and even though they occupied different dwellings with their children as customary, shows that the evil lay in the system itself (bigamy), which as a violation of God’s ordinance (Gen. 2:24) could not yield happiness.

30:14 mandrakes. Jacob had 8 sons by then from 3 women and about 6 years had elapsed since his marriages. The oldest son, Reuben, was about 5. Playing in the field during wheat harvest, he found this small, orange-colored fruit and “brought them to his mother Leah.” These were superstitiously viewed in the ancient world as “love-apples,” an aphrodisiac or fertility-inducing narcotic.

30:15, 16 This odd and desperate bargain by Rachel was an attempt to become pregnant with the aid of the mandrakes, a folk remedy which failed to understand that God gives children (vv. 6, 17, 20, 22).

30:20 now my husband will dwell with me. The plaintive cry of one still unloved (cf. 29:31) as confirmed by Jacob’s frequent absence from her home. She hoped that having 6 children for Jacob would win his permanent residence with her. Zebulun. The name means “dwelling,” signifying her hope of Jacob’s dwelling with her.

30:21 Dinah. Although not the only daughter to be born to Jacob (cf. 37:35; 46:7), her name is mentioned in anticipation of the tragedy at Shechem (chap. 34).

30:22 Then God remembered Rachel. All the desperate waiting (see 30:1) and pleading climaxed at the end of 7 years with God’s response. Then Rachel properly ascribed her delivery from barrenness to the Lord, whom she also trusted for another son (vv. 23, 24).

30:24 Joseph. Ca. 1914 B.C. His name means “he will add” or “may he add,” indicating both her thanks and her faith that God would give her another son.

30:25 Send me away…to my country. Fourteen years of absence had not dulled Jacob’s acute awareness of belonging to the land God had given to him. Since Mesopotamia was not his home and his contract with Laban was up, he desired to return to “my own place” and “my country.” Jacob’s wish to return to Canaan was not hidden from Laban (v. 30).

30:27 by experience. Lit. “by divination.” See note on Deut. 18:9–12.

30:28 Name me your wages. On the two occasions that Laban asked this of Jacob it was to urge him to stay. The first time (29:15) Laban had sought to reward a relative, but this time it was because he had been rewarded since “the LORD has blessed me for your sake” (v. 27). Jacob readily confirmed Laban’s evaluation in that “little” had indeed become “a great amount” (v. 30) since he had come on the scene. Laban’s superficial generosity should not be mistaken for genuine goodness (see 31:7). He was attempting to deceive Jacob into staying because it was potentially profitable for him.

30:31–36 What shall I give you? Laban wanted Jacob to stay and asked what it would take for him to do so. Jacob wanted nothing except to be in a position for God to bless him. He was willing to stay, but not be further indebted to the scheming and selfish Laban. He offered Laban a plan that could bless him while costing Laban nothing. He would continue to care for Laban’s animals, as he had been doing. His pay would consist of animals not yet born, animals which would seem the less desirable to Laban because of their markings and color. None of the solid color animals would be taken by Jacob, and if any were born into Jacob’s flocks, Laban could take them (they were considered as stolen). Only those animals born speckled, spotted, striped, or abnormally colored would belong to Jacob. Evidently, most of the animals were white (sheep), black (goats), and brown (cattle). Few were in the category of Jacob’s request. Further, Jacob would not even use the living speckled or abnormally colored animals to breed more like them. He would separate them into a flock of their own kind, apart from the normally colored animals. Only the spotted and abnormally colored offspring born in the future to the normally colored would be his. Since it seemed to Laban that the birth of such abnormally marked animals was unlikely to occur in any significant volume from the normally colored, he agreed. He believed this a small and favorable concession on his part to maintain the skills of Jacob to further enlarge his herds and flocks. Jacob, by this, put himself entirely in God’s hands. Only the Lord could determine what animals would be Jacob’s. To make sure Jacob didn’t cheat on his good deal, Laban separated the abnormally marked from the normal animals in Jacob’s care (v. 34–36).

30:37–42 rods. Jacob was knowledgeable about sheep, goats, and cattle, having kept his father’s animals for most of his 90 years, and Laban’s for the last 14 years. He knew that when one uncommonly marked animal was born (with a recessive gene), he could then begin to breed that gene selectively to produce flocks and herds of abnormally marked animals, which were in no way inferior physically to the normally marked. Once he began this breeding process, he sought to stimulate it by some methods that may appear superstitious and foolish to us (as the mandrakes in v. 14). But it is most likely that he had learned that, when the bark was peeled, there was some stimulant released into the water that stimulated the animals to sexual activity. In v. 38, the word “conceive” is literally, in Heb., “to be hot,” or as is said of animals “to be in heat.” His plan was successful (v. 39) and kept his own flock separate from the abnormally colored ones of Laban. His system worked to his own advantage, not that of Laban (v. 42) who had for years taken advantage of him. Jacob gave God the credit for the success of his efforts (31:7, 9).

Genesis 31

31:1, 2 Of materialistic bent and envious at Jacob’s success, Laban’s sons grumbled at what they saw as the depleting of their father’s assets, thus hurting their own inheritance. If Jacob heard of this, so did Laban, and that knowledge rankled him to the point of surliness toward his son-in-law (cf. 31:20). Profiting from God’s blessings through Jacob (30:27, 30) was one thing, but seeing only Jacob blessed was quite another matter and elicited no praise or gratitude to God from Laban.

31:3 Return to the land. When Jacob sought to leave at the end of his contract (30:25), God’s timing was not right. Now it was, so God directed Jacob’s departure, and in confirmation assured him of His presence. So, after another 6 years, it was time to go (vv. 38–41).

31:4 called…to the field. In the privacy of the open field, Jacob’s plans could be confidentially shared with his wives.

31:5 your father’s…my father. A contrast, perhaps not intentional, but nevertheless noticeable since their father signaled rejection toward him, whereas the God of his father had accepted him.

31:6–9 As Jacob explained it, his unstinting service to their father had been met by Laban with wage changes intended to cripple his son-in-law’s enterprise, but God had intervened by blocking the intended hurt (v. 7) and overriding the wage changes with great prosperity (v. 9).

31:10–12 See notes on 30:37–42.

31:11 the Angel of God. Cf. 21:17. The same as the Angel of the Lord (16:11; 22:11, 15). See note on Ex. 3:2.

31:13 I am the God of Bethel. The Angel of God (v. 11) clearly identified Himself as the Lord, pointing back as He did so to the earlier critical encounter with God in Jacob’s life (28:10–22).

31:14–16 The two wives concurred that, in the context of severely strained family relationships, their inheritance might be in question since the ties that bind no longer held them there. They also agreed that God’s intervention had, in effect, refunded what their father had wrongfully withheld and spent.

31:19 household idols. Lit., teraphim (cf. 2 Kin. 23:24; Ezek. 21:21). These images or figurines of varying sizes, usually of nude goddesses with accentuated sexual features, either signaled special protection for, inheritance rights for, or guaranteed fertility for the bearer. Or, perhaps possession by Rachel would call for Jacob to be recognized as head of the household at Laban’s death. See notes on vv. 30, 44.

31:20 stole away. Because of fear at what Laban might do (v. 31), Jacob dispensed with the expected courtesy he had not forgotten before (30:25) and clandestinely slipped away at an appropriate time (v. 19). With all his entourage, this was not a simple exit. Laban’s gruffness (vv. 1, 2) exuded enough hostility for Jacob to suspect forceful retaliation and to react by escaping what danger he could not know for sure.

31:21 the river…mountains of Gilead. The Euphrates River and the area S of Galilee to the E of the Jordan River respectively.

31:23 seven days’ journey. That it took so long for Laban’s band to catch up with a much larger group burdened with possessions and animals indicates a forced march was undertaken by Jacob’s people, probably motivated by Jacob’s fear.

31:24 Be careful…neither good nor bad. God again sovereignly protected, as He had done for Abraham and Isaac (12:17–20; 20:3–7; 26:8–11), to prevent harm coming to His man. In a proverbial expression (cf. Gen. 24:50; 2 Sam. 13:22) Laban is cautioned not to use anything in the full range of options open to him, “from the good to the bad,” to alter the existing situation and bring Jacob back.

31:26 my daughters like captives. Laban evidently did not believe that his daughters could have possibly agreed with the departure and must have left under duress.

31:27–29 Laban’s questions protested his right to have arranged a proper send-off for his family and functioned as a rebuke of Jacob’s thoughtlessness toward him.

31:30 why…steal my gods? Longing to return to Canaan (cf. 30:25) might excuse his leaving without notice, but it could not excuse the theft of his teraphim (31:19). Laban’s thorough search for these idols (vv. 33–35) also marked how important they were to him as a pagan worshiper. See notes on vv. 19, 44.

31:31 afraid. A reasonable fear is experienced by Jacob, who had come to find a wife and stayed for at least 20 years (v. 38) under the selfish compulsions of Laban.

31:34, 35 One dishonest deed needed further dishonesty and trickery to cover it up.

31:35 the manner of women. Rachel claimed she was having her menstrual period.

Gen. 31:35

False Gods in the Old Testament

1. Rachel’s household gods (Gen. 31:19)

2. The golden calf at Sinai (Ex. 32)

3. Nanna, the moon god of Ur, worshiped by Abraham before his salvation (Josh. 24:2)

4. Asherah, or Ashtaroth, the chief goddess of Tyre, referred to as the lady of the sea (Judg. 6:24–32)

5. Dagon, the chief Philistine agriculture and sea god and father of Baal (Judg. 16:23–30; 1 Sam. 5:1–7)

6. Ashtoreth, a Canaanite goddess, another consort of Baal (1 Sam. 7:3, 4)

7. Molech, the god of the Ammonites and the most horrible idol in the Scriptures (1 Kin. 11:7; 2 Chr. 28:14; 33:6)

8. The two golden images made by King Jeroboam, set up at the shrines of Dan and Bethel (1 Kin. 12:28–31)

9. Baal, the chief deity of Canaan (1 Kin. 18:17–40; 2 Kin. 10:28; 11:18)

10. Rimmon, the Syrian god of Naaman the leper (2 Kin. 5:15–19)

11. Nishroch, the Assyrian god of Sennacherib (2 Kin. 19:37)

12. Nebo, the Babylonian god of wisdom and literature (Is. 46:1)

13. Merodach, also called Marduk, the chief god of the Babylonian pantheon (Jer. 50:2)

14. Tammuz, the husband and brother of Ishtar (Asherah), goddess of fertility (Ezek. 8:14)

15. The golden image in the plain of Dura (Dan. 2)

31:37 judge between us both. Rachel’s theft and dishonest cover-up had precipitated a major conflict between her father and her husband which could only be resolved by judicial inquiry before witnesses.

31:38–42 Jacob registered his complaint that he had unfairly borne the losses normally carried by the owner and had endured much discomfort in fulfilling his responsibility. Jacob also delivered his conclusion that except for the oversight of God, Laban may very well have fleeced him totally.

31:42 Fear of Isaac. Also see “the Fear of his father Isaac” (v. 53). This was another divine name, signifying Jacob’s identification of the God who caused Isaac to reverence Him.

31:43 Laban pled his case, amounting to nothing more than the manifestation of his grasping character, by claiming everything was his.

31:44 let us make a covenant. Although Laban did regard all in Jacob’s hands as his—after all Jacob had arrived 20 years before with nothing—nevertheless, the matter was clearly ruled in Jacob’s favor, since Laban left with nothing. A treaty was struck in the customary fashion (vv. 45–51) in which they covenanted not to harm one another again (v. 52). With heaps of stones as testaments to the treaty named and in place (vv. 47–49), with the consecration meals having been eaten (vv. 46, 54), and with the appropriate oaths and statements made in the name of their God (vv. 50, 53), the agreement was properly sanctioned and concluded and thus they parted company. All contact between Abraham’s kin in Canaan and Mesopotamia appears to have ended at this point.

31:47–49 Jegar Sahadutha…Galeed…Mizpah. The first two words mean in Aramaic and also Hebrew, “heap of witnesses.” The third word means “watchtower.”

31:53 God of Nahor. Laban’s probable syncretistic paralleling of the God of Abraham with that of Nahor and Terah, his brother and father respectively, elicited Jacob again using “the Fear of Isaac,” a reference to the true God (v. 42), for he certainly could not give credence to any of Laban’s syncretistic allusions.

Genesis 32

32:1 The angels of God. With one crisis behind him and before him the suspense of having to face Esau, Jacob was first met by an angelic host, who must have reminded him of Bethel, which served also as a timely reminder and encouragement of God’s will being done on earth (28:11–15).

32:2 God’s camp…Mahanaim. Meaning “double camp,” i.e., one being God’s and one being his own. It was located E of the Jordan River in Gilead near the River Jabbok.

32:3 Seir…Edom. The territory of Esau S of the Dead Sea.

32:7 greatly afraid and distressed. He had sought reconciliation with Esau (vv. 4, 5), but the report of the returning envoys (v. 6) only confirmed his deepest suspicions that Esau’s old threat against him (27:41, 42) had not abated over the years, and his coming with force betokened only disaster (vv. 8, 11). He prepared for the attack by dividing his company of people and animals.

32:9–12 Commendably, notwithstanding the plans to appease his brother (vv. 13–21), Jacob prayed for deliverance, rehearsing God’s own commands and covenant promise (v. 12; see 28:13–15), acknowledging his own anxiety, and confessing his own unworthiness before the Lord. This was Jacob’s first recorded prayer since his encounter with God at Bethel en route to Laban (28:20–22).

32:13–21 The logistics of Jacob’s careful appeasement strategy (550 animals Esau would prize) may highlight his ability to plan but it highlights even more, given the goal statement at the end (v. 20), his failure to pray and believe that God would change Esau’s heart.

Gen. 32:13

Jacob Returns to Canaan

32:22–32 This unique, nightlong wrestling match at Peniel ends with the 97 year old Jacob having a change of name (v. 28) and the place having a new name assigned to it (v. 30) in order to memorialize it for Jacob and later generations. The limp with which he emerged from the match (vv. 25, 31) also served to memorialize this event.

32:22 Jabbok. A stream, 60–65 mi. long, E of the Jordan which flows into that river midway between the Sea of Galilee and the Dead Sea (ca. 45 mi. S of the Sea of Galilee).

32:24 a Man wrestled. The site name, Peniel, or “face of God,” given by Jacob (v. 30) and the commentary given by Hosea (Hos. 12:4) identifies this Man with whom Jacob wrestled as the Angel of the Lord who is also identified as God, a pre-incarnate appearance of the Lord Jesus Christ. See note on Ex. 3:2.

32:28 no longer…Jacob, but Israel. Jacob’s personal name changed from one meaning “heel-catcher” or “deceiver” to one meaning “God’s fighter” or “he struggles with God” (cf. 35:10). The marginal reading “Prince with God” is not preferred. with God and with men. An amazing evaluation of what Jacob had accomplished, i.e., emerging victorious from the struggle. In the record of his life, “struggle” did indeed dominate: 1) with his brother Esau (chaps. 25–27); 2) with his father (chap. 27); 3) with his father-in-law (chaps. 29–31); 4) with his wives (chap. 30); and 5) with God at Peniel (v. 28).

32:30 Peniel. See note on v. 24.

32:32 not eat the muscle that shrank. This might refer to the sciatic muscle/tendon. The observation that up to Moses’ time (“to this day”) the nation of Israel did not eat this part of a hindquarter intrigues because it bears no mention elsewhere in the OT, nor is it enshrined in the Mosaic law. It does find mention in the Jewish Talmud as a sacred law.

Genesis 33

33:1, 2 Esau was coming. Jacob hastily divided his family into 3 groups (cf. 31:7) and went ahead of them to meet his brother. The division and relative location of his family in relationship to the perceived danger gives tremendous insight into whom Jacob favored.

33:3, 4 Fearfully and deferentially, Jacob approached his brother as an inferior would a highly honored patron, while gladly and eagerly, Esau ran to greet his brother without restraint of emotion. “They wept” because, after 21 years of troubling separation, old memories were wiped away and murderous threats belonged to the distant past; hearts had been changed, brothers reconciled! See v. 10.

33:5–11 Family introductions (vv. 5–7) and an explanation of the 550 animals gift (vv. 8–10; cf. 32:13–21) properly acknowledged the gracious provision of the Lord upon his life (vv. 5, 11). The battle for generosity was won by Jacob when Esau, who initially refused to take anything from his brother, finally agreed to do so (v. 11).

33:10 your face…the face of God. Jacob acknowledged how God had so obviously changed Esau, as indicated by his facial expression which was not one of sullen hate but of brotherly love divinely wrought and restored.

33:15 Let me find favor. Jacob did not want to have Esau’s people loaned to him for fear something might happen to again fracture their relationship.

33:16, 17 to Seir…to Succoth. With Esau’s planned escort courteously dismissed, they parted company. Jacob’s expressed intention to meet again in Seir (see note on 32:3), for whatever reason, did not materialize. Instead, Jacob halted his journey first at Succoth, then at Shechem (v. 18). Succoth is E of the Jordan River, 20 mi. E of Shechem, which is 65 mi. N of Jerusalem, located between Mts. Ebal and Gerizim.

33:18 came safely. Ca. 1908 B.C. A reference to the fulfillment of Jacob’s vow made at Bethel when, upon departure from Canaan, he looked to God for a safe return. Upon arrival in Canaan, he would tithe of his possessions (28:20–22). Presumably Jacob fulfilled his pledge at Shechem or later at Bethel (35:1).

33:19 bought the parcel of land. This purchase became only the second piece of real estate legally belonging to Abraham’s line in the Promised Land (cf. 23:17, 18; 25:9, 10). However, the land was not Abraham’s and his descendants simply because they bought it, but rather because God owned it all (Lev. 25:23) and gave it to them for their exclusive domain (see notes on 12:1–3).

33:20 erected an altar. In the place where Abraham had first built an altar (12:6, 7), Jacob similarly marked the spot with a new name, incorporating his own new name (32:28), “God, the God of Israel,” declaring that he worshiped the “Mighty One.” “Israel” perhaps foreshadowed its use for the nation with which it rapidly became associated, even when it consisted of not much more than Jacob’s extended household (34:7).

Genesis 34

34:1–31 The tawdry details of the abuse of Dinah and the revenge of Levi and Simeon are recounted in full, perhaps in order to highlight for the readers about to enter Canaan how easily Abraham’s descendants might intermingle and marry with Canaanites, contrary to patriarchal desires (cf. 24:3; 27:46; 28:1) and God’s will (Ex. 34:6; Deut. 7:3; Josh. 23:12, 13; Neh. 13:26, 27).

34:1 to see the daughters. Little did Dinah (see 30:20, 21) realize that her jaunt to the nearby city to view how other women lived would bring forth such horrific results.

34:2 saw…took…violated. Scripture classifies Shechem’s action as forcible rape, no matter how sincerely he might have expressed his love for her afterwards (v. 3) and desire for marriage (vv. 11, 12). Other expressions in the account underscore the clearly unacceptable nature of this crime, e.g. “defiled” (vv. 5, 13), “grieved and very angry” (v. 7), “a disgraceful thing…which ought not to be done” (v. 7), and “treat our sister like a harlot” (v. 31).

34:5 Jacob held his peace. In the absence of further data, Jacob’s reticence to respond should not be criticized. Wisdom dictated that he wait and counsel with his sons, but their reaction, grief, anger, and vengeance hijacked the talks between Jacob and Hamor (v. 6) and led finally to Jacob’s stern rebuke (v. 30).

34:6–10 The prince of Shechem painted a picture of harmonious integration (v. 16, “become one people”). However, Shechemite self-interest and enrichment actually prevailed (v. 23).

34:7 in Israel. Already Jacob’s household is being called by the name God had given him as father of the coming nation (32:28).

34:13–17 Feigning interest in the proposals put forward and misusing, if not abusing, the circumcision sign of the Abrahamic Covenant (see notes on 17:11–14), Jacob’s sons conned both father and son into convincing all the men to submit to circumcision because the outcome would be to their favor with marriages (v. 9) and social, economic integration (v. 10).

34:19 He was more honorable. Meaning that the men agreed to such an excruciating surgery (vv. 24, 25) because they had so much respect for him and because they anticipated mercenary benefit (v. 23).

34:20 gate of their city. The normal place for public gatherings.

34:25–29 A massacre of all males and the wholesale plunder of the city went way beyond the reasonable, wise, and justly deserved punishment of one man; this was a considerably more excessive vengeance than the Mosaic law would later legislate (cf. Deut. 22:28, 29).

34:27 The sons of Jacob. Simeon and Levi set in motion the barbarity of that day and attention validly falls upon them in the narrative (vv. 25, 30; cf. 49:5–7), but their brothers joined in the looting, thereby approving murder and mayhem as justifiable retribution for the destroyed honor of their sister (v. 31).

34:30 You have troubled me. Vengeance exacted meant retaliation expected. Total loss of respect (“making me obnoxious”) and of peaceful relations (v. 21) put both him and them in harm’s way with survival being highly unlikely. This threat tested God’s promise of safety, giving Jacob cause for great concern (28:15; 32:9, 12). Perizzites. See note on 13:7.

Genesis 35

35:1 Bethel. This was the place where God confirmed the Abrahamic Covenant to Jacob (28:13–15).

35:2–4 Put away the foreign gods. Moving to Bethel necessitated spiritual preparation beyond the level of an exercise in logistics. Possession of idolatrous symbols such as figurines, amulets, or cultic charms (v. 4, “earrings”) were no longer tolerable, including Rachel’s troubling teraphim (31:19). Idols buried out of sight, plus bathing and changing to clean clothes, all served to portray both cleansing from defilement by idolatry and consecration of the heart to the Lord. It had been 8 or 10 years since his return to Canaan and, appropriately, time enough to clean up all traces of idolatry.

35:4 terebinth tree…Shechem. Possibly this was the same tree as in Abraham’s day (12:6).

35:5 the terror of God. A supernaturally induced fear of Israel rendered the surrounding city-states unwilling and powerless to intervene and made Jacob’s fear of their retaliation rather inconsequential (34:30).

35:7 built an altar there. Through this act of worship, fulfillment of his vow (28:20–22), and renaming the site, Jacob reconfirmed his allegiance to God, who also affirmed His commitment to Jacob by re-appearing to him, repeating the change of name (v. 10; cf. 32:28), and rehearsing the Abrahamic promises (vv. 11, 12). In response, Jacob also repeated the rite he had performed when he first met God at Bethel (v. 14) and reaffirmed its name (v. 15).

35:11 kings shall come from your body. God’s words, here included for the first time since His promises at Abraham’s circumcision (17:6, 16), served as a reminder of future royalty.

35:13 went up. The presence of God was there in some visible form.

35:14 A commonly done way to make a covenant (see note on 28:18–21).

35:16 Ephrath. A more ancient name for Bethlehem (v. 19; 48:7; cf. 5:2).

35:18 Ben-Oni…Benjamin. The dying mother appropriately named her newly born son “Son of my sorrow,” but the grieving father named him “Son of my right hand,” thus assigning him a place of honor in the home. Her prayer at the birth of her firstborn was answered (30:24).

35:20 The memorial to Rachel could still be seen in Moses’ day, about one mi. N of Bethlehem.

35:21 tower of Eder. Likely a watchtower for shepherds, near Bethlehem.

35:22 the sons of Jacob. The birth of Benjamin in Canaan (v. 18) furnished reason to simply review the sons born outside of Canaan, with only one sad note preceding it, i.e., the sin of Reuben, which tainted the qualifier “Jacob’s firstborn” in the listing (see 49:3, 4; Deut. 22:30; 1 Chr. 5:1, 2).

35:27 Mamre…Hebron. See note on 13:18.

35:29 his sons Esau and Jacob. Ca. 1885 B.C. Isaac’s funeral brought his two sons back together, as Abraham’s funeral had done for Isaac and Ishmael (25:9). Jacob, back in the land before his father’s death, fulfilled yet another part of his Bethel vow (28:20, “come back to my father’s house in peace”).

Genesis 36

36:1—37:1 The genealogy of Esau (v. 1).

36:1–19 The taking up of “the history of Jacob” (37:2), the next patriarch, is preceded by a fairly detailed genealogy of Esau, to which is appended both the genealogy of Seir the Horite, whose descendants were the contemporary inhabitants of Edom and a listing of Edomite kings and chiefs. Jacob’s and Esau’s posterities, as history would go on to show, would not be in isolation from each other as originally intended (vv. 6–8). They were to become bitter enemies engaged with each other in war.

36:1 Edom. Cf. v. 8; see note on 25:30; see Introduction to Obadiah.

36:7 too great for them to dwell together. Crowded grazing and living conditions finally clinched the decision by Esau to move permanently to Edom, where he had already established a home (cf. 32:3; 33:14, 16). Since it was Abraham’s descendants through Isaac and Jacob who would possess the land, it was fitting for God to work out the circumstances providentially of keeping Jacob’s lineage in the land and moving Esau’s lineage out. It is not revealed if Esau had understood and come to accept the promises of God to Jacob, although his descendants surely sought to deny Israel any right to their land or their life.

36:8 Mount Seir. This was divinely assigned as Esau’s place (Deut. 2:5; Josh. 24:4).

36:10–14 Cf. 1 Chr. 1:35–37.

36:15 the chiefs. This term, “ruler of a thousand,” apart from one exception (Zech. 12:5, 6), is used exclusively for the tribal princes or clan leaders, the political/military leaders in Edom. It may suggest a loosely formed tribal confederacy.

36:20–28 Cf. 1 Chr. 1:38–42.

36:31–39 kings…before any king…of Israel. Sandwiched in the genealogical details of Edom is a statement prophetically pointing to kingship in Israel (17:6, 16; 35:11; 49:10; Num. 24:7, 17, 18; Deut. 17:14–20). The kings’ list does not introduce a dynasty, each ruler not being the son of his predecessor. “Kings” more likely suggests rule over a more settled people than tribal groups.

36:43 father of the Edomites. The closing title of the genealogy calls attention to the Lord’s words to Rebekah at the birth of her sons, “two nations are in your womb” (25:23); here was the nation from the older.

Genesis 37

37:1 father was a stranger. This by-line into the story of Jacob’s son, Joseph, informs the reader that Jacob’s father, Isaac, hence his sons as well, though in the land, had not yet entered into possession of their inheritance. They were still alien residents.

37:2—50:26 The genealogy of Jacob (v. 2).

37:1 land of Canaan. Actually Jacob and his family were in Hebron (v. 14). See note on 13:18.

37:2 Joseph, being seventeen years old. Eleven years had passed since he had entered the land of Canaan with his family (cf. 30:22–24), since Joseph was born 6 years before departing from Haran. a bad report. Whether Joseph brought this at his own initiative or reported back at the father’s demand on 4 of his brothers (e.g., v. 14) is not elaborated upon, nor specifically cited as the cause of the brothers’ intense dislike of Joseph (cf. vv. 4, 5, 8, 11, 18, 19).

37:3, 4 Overt favoritism of Joseph and tacit appointment of him as the primary son by the father (see note on 37:3) conspired to estrange him from his brothers. They hated and envied him (vv. 4, 5, 11) and could not interact with him without conflict and hostility. Joseph must have noticed the situation.

37:3 tunic of many colors. The Septuagint (LXX) favored this translation of the Heb. phrase used by Moses, although some prefer “a long-sleeved robe” or “an ornamented tunic.” It marked the owner as the one whom the father intended to be the future leader of the household, an honor normally given to the firstborn son.

37:5–10 The content of the dreams which Joseph recounted exacerbated fraternal hostility, with the second one also incurring paternal rebuke. The dream symbolism needed no special interpretation to catch its significant elevation of the favored son to ruling status over his brothers (vv. 8–10).

37:11 kept the matter in mind. Unlike the brothers, who immediately rejected any meaning to Joseph’s words yet still allowed the dream to sorely irritate them into greater resentment of their brother (v. 19), the father, notwithstanding his public admonishment of Joseph, continued to ponder the meaning of the dreams.

37:12–17 The assignment to Shechem brought Joseph providentially to Dothan, a site more convenient for contact with merchants using the main trade route on their way to Egypt.

37:12, 14 Shechem…Hebron. Shechem (see note on 12:6) was located ca. 50 mi. N of Hebron (see note on 13:18).

37:17 Dothan. Almost 15 mi. N of Shechem.

37:18–27 The brothers’ plans for murder and cover-up, the fruit of hate and envy, were forestalled by two brothers: first by Reuben, who intended to effect a complete rescue (vv. 21, 22), and then by Judah who, prompted by a passing merchants’ caravan, proposed a profitable alternative to fratricide (vv. 25–27).

37:25 Ishmaelites. Also known as Midianites (cf. vv. 28, 36; 39:1). The descendants of Ishmael and of Abraham through Keturah and Midian (25:1, 2) were sufficiently intermarried or were such inveterate travelers and traders, that they were viewed as synonymous groups. These were coming W from Gilead. Gilead. See note on 31:21.

37:27 This criminal behavior would later be prohibited by the Mosaic legislation (Ex. 21:16; Deut. 24:7)

37:28 twenty shekels of silver. This was the average price of a slave at that time in the second millennium B.C. Although most slaves were part of the booty of military conquest, private and commercial slave-trading was also common. Joseph was sold into slavery ca. 1897 B.C.

Gen. 37:28

Joseph’s Journey to Egypt

37:29 Reuben…tore his clothes. Although he was absent at the time of the sale, he would be held responsible for the treachery, and so joined in the cover-up (vv. 30–35). His grief manifested how much he had actually wanted to rescue Joseph (see 42:22).

37:31–35 The deceiver of Isaac (27:18–29) was deceived by his own sons’ lie. Sin’s punishment is often long delayed.

37:35 grave. This is the first OT use of this term for the abode of the dead (in 35:20 it is used to refer to an earthly burial plot). It is a general Hebrew term meaning the place of the dead (Sheol—used 65 times in the OT), referring to either the body in its decaying form or the soul in its conscious afterlife.

37:36 Potiphar. He was a prominent court official and high-ranking officer in Egypt, perhaps captain of the royal bodyguard (cf. 40:3, 4). His name, a most unusual grammatical form for that period, either meant “the one whom the god Ra has given” or “the one who is placed on earth by Ra,” making it a descriptive epithet more than a personal name. See note on 40:3, 4.

Genesis 38

38:1–30 The Judah-Interlude, as it is sometimes known, is bracketed by references to the sale of Joseph to Potiphar (37:36; 39:1). Such a parenthesis in the Joseph story demands some reason why a chapter laced with wickedness, immorality, and subterfuge should of necessity be placed in this spot. The answer is that the events recorded are chronologically in the right place, being contemporary with the time of Joseph’s slavery in Egypt (v. 1, “at that time”). The account is also genealogically in the right place, i.e., with Joseph gone (seemingly for good), with Reuben, Simeon, and Levi out of favor (for incest and for treachery), Judah would most likely accede to firstborn status. It provides a contrast because it also demonstrates the immoral character of Judah, as compared with the virtue of Joseph. Canaanite syncretistic religion and inclusivism threatened to absorb the fourth and later generations of Abraham’s heirs, but Egyptian exile and racial exclusivism produced not loss of their ethnic identity, but preservation of it.

38:1 Adullamite. Adullam was a town about 1 mi. NW of Hebron.

38:2–5 Judah’s separation from his brethren was marked by more than the geographical; it involved integration. His Canaanite wife had 3 sons for his family line.

38:6–10 Two sons were executed by the Lord, one for unspecified wickedness and one for deliberate and rebellious rejection of the duty to marry a relative’s widow, called a levirate marriage. This was a rather dubious distinction for the line of Judah to gain. For details on levirate marriage according to later Mosaic law, see note on Deut. 25:5–10; see Introduction to Ruth.

38:11 Remain a widow…till my son. Taking her father-in-law at his word and residing at her father’s household as a widow would do, Tamar vainly waited for Judah’s third son to protect the inheritance rights of her deceased husband (v. 14) and finally resorted to subterfuge to obtain her rights (vv. 13–16). In so doing, she may have been influenced by Hittite inheritance practices which wickedly called the father-in-law into levirate marriage in the absence of sons to do so.

38:12 Timnah. The specific location in the hill country of Judah is unknown. Cf. Samson, Judg. 14:1.

38:13 shear his sheep. Such an event was frequently associated, in the ancient world, with festivity and licentious behavior characteristic of pagan fertility-cult practices.

38:14, 15 Feeling that no one was going to give her a child, Tamar resorted to disguising herself as a prostitute, obviously knowing she could trap Judah, which says little for his moral stature in her eyes. Judah’s Canaanite friend, Hirah (vv. 1, 20), called her a shrine-prostitute (v. 21), which made Judah’s actions no less excusable just because cultic prostitution was an accepted part of Canaanite culture. He solicited the iniquity by making the proposal to her (v. 16), and she played the role of a prostitute, negotiating the price (v. 17).

38:18 signet and cord, and your staff. A prominent man in the ancient Near East endorsed contracts with the cylinder seal he wore on a cord around his neck. Her request for the walking stick suggests it also had sufficient identifying marks on it (cf. v. 25, “please determine whose these are…”). The custom of using 3 pieces of identification is attested to in Ugaritic (Canaanite) literature.

38:20–23 It was not good for one’s reputation to keep asking for the whereabouts of a prostitute.

38:24 let her be burned! Double standards prevailed in that Judah, no less guilty than Tamar, commanded her execution for immorality. Later Mosaic legislation would prescribe this form of the death penalty for a priest’s daughter who prostituted herself or for those guilty of certain forms of incest (Lev. 20:14; 21:9).

38:26 more righteous than I. This was not an accolade for her moral character and faith, but a commendation by Judah for her attention to inheritance rights of her family line and his shameful neglect thereof. Her death sentence was rescinded.

38:29 Perez. This first of the twins, born of prostitution and incest to Tamar, nevertheless came into the messianic line, which went through Boaz and Ruth to King David (Ruth 4:18–22; Matt. 1:3). His name means “breach” or “pushing through.”

Genesis 39

39:1 Potiphar. See note on 37:36. Ishmaelites. See note on 37:25.

39:2 The LORD was with Joseph. Any and all ideas that Joseph, twice a victim of injustice, had been abandoned by the Lord are summarily banished by the employment of phrases highlighting God’s oversight of his circumstances, e.g. “with him” (vv. 3, 21), “made all he did prosper” (vv. 3, 23), “found/gave him favor” (vv. 4, 21), “blessed/ blessing” (v. 5), and “showed him mercy” (v. 21). Neither being unjustly sold into slavery and forcibly removed from the Land (37:28), nor being unjustly accused of sexual harassment and imprisoned (vv. 13–18) were events signaling even a temporary loss of divine superintendence of Joseph’s life and God’s purpose for His people, Israel.

39:2–4 successful…overseer of his house. This involved the authority and trust as the steward of the whole estate (v. 5, “house and field” and v. 9, “no one greater”), one of the criteria for which was trust. No doubt Joseph was conversant in the Egyptian language (see note on 29:9).

39:5 blessing of the LORD. Joseph was experiencing fulfillment of the Abrahamic Covenant, even at that time before Israel was in the Land (see 12:1–3).

39:6 except for the bread which he ate. Since Joseph proved trustworthy enough to need no oversight, his master concerned himself only with his own meals or his very own personal affairs. Joseph himself remarked that Potiphar had delegated to him so much, that he no longer knew the full extent of his own business affairs (v. 8); in fact, he knew only what was set before him (v. 6).

39:9 this great wickedness. Joseph explained, when first tempted, that adultery would be a gross violation of his ethical convictions which demanded 1) the utmost respect for his master and 2) a life of holiness before his God. Far more was involved than compliance with the letter of an ancient Near Eastern law-code, many of which did forbid adultery, but rather obedience to the moral standards belonging to one who walked with God, and that long before Mosaic law-code prescriptions applied (cf. Ps. 51:4).

39:10–18 Her incessant efforts to seduce Joseph failed in the face of his strong convictions not to yield nor be compromised. At flashpoint, Joseph fled! Based on false accusations, Joseph was deemed guilty and imprisoned. Cf. 2 Tim. 2:22 for a NT picture of Joseph’s attitude.

39:12 his garment. See 37:31–35 for the other time one of Joseph’s cloaks was used in a conspiracy against him.

39:17 Hebrew servant. This term was used by Potiphar’s wife as a pejorative, intended to heap scorn upon someone considered definitely unworthy of any respect. Its use may also suggest some latent attitudes toward dwellers in Canaan, which could be aggravated to her advantage. Potiphar’s wife also neatly shifted the blame onto her husband for having hired the Hebrew in the first place (vv. 16–18) and stated this also before the servants (v. 14).

39:19, 20 The death penalty for adultery may not have applied to a charge of attempted adultery, attempted seduction or rape (cf. vv. 14, 18), so Potiphar consigned Joseph to the prison reserved for royal servants, from where, in the providence of God, he would be summoned into Pharaoh’s presence and begin the next stage of his life (cf. chaps. 40, 41). See note on 40:3, 4.

39:21 showed him mercy. God did not permit this initial painful imprisonment to continue (cf. Ps. 105:18, 19).

39:22, 23 Once again Joseph, though in circumstances considerably less comfortable than Potiphar’s home, rose to a position of trust and authority and proved to be trustworthy enough not to need any oversight.

Genesis 40

40:1 the king of Egypt. To be identified as Senusert II, ca. 1894–1878 B.C.

40:2 the chief butler and the chief baker. Both these occupations and ranks in Pharaoh’s court are attested in existing ancient Egyptian documents. The “butler” was the king’s cupbearer, who gave him his drinks. The baker cooked his bread. Both had to be trustworthy and beyond the influence of the monarch’s enemies.

40:3, 4 captain of the guard. See note on 37:36. If this was Potiphar, the captain of the guard, then Joseph’s former master directed him to attend to the two royal servants remanded into his custody until sentence was past. This prison was also called “the house of the captain of the guard” (v. 3), “his lord’s house” (v. 7), and “dungeon” (40:15; 41:14), unless Joseph had been moved to another penal facility.

40:5 dream. Oneiromancy, the science or practice of interpreting dreams, flourished in ancient Egypt because dreams were thought to determine the future. Both Egypt and Babylon developed a professional class of dream interpreters. Deuteronomy 13:1–5 shows that such dream interpreters were part of ancient false religion and to be avoided by God’s people. By some 500 years later, a detailed manual of dream interpretation had been compiled. Unlike Joseph, neither butler nor baker understood the significance of their dreams (cf. 37:5–11).

40:8 interpretations belong to God. Joseph was careful to give credit to his Lord (cf. 41:16). Daniel, the only other Hebrew whom God allowed to accurately interpret revelatory dreams, was just as careful to do so (Dan. 2:28). Significantly, God chose both men to play an important role for Israel while serving pagan monarchs and stepping forward at the critical moment to interpret their dreams and reveal their futures.

40:9–13 the chief butler. Consistent with his duty as the cupbearer to the king, he dreamed of a drink prepared for Pharaoh. It was a sign that he would be released and returned to his position (v. 13).

40:14, 15 remember me. A poignant appeal to the butler, whose future was secure, to speak a word for Joseph’s freedom, because he knew butlers had the ear of kings. The butler quickly forgot Joseph (v. 23) until his memory was prompted just at the right moment two years later (41:1, 9).

40:15 the land of the Hebrews. Giving this designation to the land of Canaan indicates that Joseph understood the land promise of the Abrahamic Covenant.

40:16 the interpretation was good. The chief baker, noting some similarity in the dreams, was encouraged to request interpretation of his dream. Joseph’s words employ a subtle play upon words: the butler’s head would be “lifted up” (v. 13) but the baker’s would be “lifted off” (v. 18).

40:20 Pharaoh’s birthday. The Rosetta Stone (discovered in A.D. 1799, this is a trilingual artifact from Egyptian antiquity, ca. 196 B.C., whose Greek inscription enabled linguists to understand the language of hieroglyphics) records a custom of releasing Pharaoh’s prisoners, but at this party held for his servants, Pharaoh rendered two very different kinds of judgment (vv. 21, 22).

Genesis 41

41:1 the river. Probably the Nile River, which dominated Egyptian life.

41:8 no one who could interpret. The combined expertise of a full council of Pharaoh’s advisers and dream experts, all of whom had been summoned into his presence, failed to provide an interpretation of the two disturbing dreams. Without knowing it, they had just set the stage for Joseph’s entrance on the scene of Egyptian history.

41:9 Then the chief butler spoke. With memory suitably prompted, the butler apologized for his neglect (“I remember my faults”), and apprised Pharaoh of the Hebrew prisoner and his accurate interpretation of dreams two years earlier (vv. 10–13).

41:14 Then Pharaoh sent and called Joseph. The urgent summons had Joseph in front of Pharaoh with minimum delay, in prized, clean-shaven Egyptian style for a proper appearance.

41:16 It is not in me; God will give. Deprecating any innate ability, Joseph advised at the very outset that the answer Pharaoh desired could only come from God.

41:25 God has shown. Joseph’s interpretation kept the focus fixed upon what God had determined for Egypt (vv. 28, 32).

41:33–36 After interpreting the dream, Joseph told Pharaoh how to survive the next 14 years. Incongruously, Joseph, a slave and a prisoner, appended to the interpretation a long-term strategy for establishing reserves to meet the future need, and included advice on the quality of the man to head up the project. Famines had ravaged Egypt before, but this time divine warning permitted serious and sustained advance planning.

41:37–41 To Pharaoh and his royal retinue, no other candidate but Joseph qualified for the task of working out this good plan, because they recognized that he spoke God-given revelation and insight (v. 39). Joseph’s focus on his Lord had taken him from prison to the palace quickly (v. 41).

41:38 Spirit of God. The Egyptians did not understand about the third person of the triune Godhead. They merely meant that God had assisted Joseph, thus “spirit” would be more appropriate than “Spirit.”

41:41 set you over all the land of Egypt. The country-wide jurisdiction accorded to Joseph receives frequent mention in the narrative (vv. 43, 44, 46, 55; 42:6; 45:8).

41:42 signet ring…garments…gold chain. Emblems of office and a reward of clothing and jewelry suitable to the new rank accompanied Pharaoh’s appointment of Joseph as vizier, or prime minister, the second-in-command (v. 40; 45:8, 26). Joseph wore the royal seal on his finger, authorizing him to transact the affairs of state on behalf of Pharaoh himself.

41:43–45 Other awards appropriate to promotion were also bestowed upon Joseph, namely official and recognizable transportation (v. 43), an Egyptian name (v. 45), and an Egyptian wife (v. 45). Further, the populace was commanded to show deference for their vizier (v. 43, “bow the knee”). All these dreams had been revealed by God, in a rare display of manifesting truth through pagans, so that Joseph would be established in Egypt as a leader and, thus elevated, could be used for the preservation of God’s people when the famine came to Canaan. Thus, God cared for His people and fulfilled His promises (see note on 45:1–8).

41:43 the second chariot. This signified to all that Joseph was second-in-command.

41:45 Zaphnath-Paaneah. This name probably means “The Nourisher of the Two Lands, the Living One” but various other proposals have also been suggested (see marginal note); certainty of that meaning still eludes scholars. Foreigners are known to have been assigned an Egyptian name.

41:46 thirty years old. Ca. 1884 B.C. Only 13 years had elapsed since his involuntary departure from “the land of the Hebrews” (cf. 40:15). Joseph had been 17 when the narrative commenced (37:2).

41:50 On. One of the 4 great Egyptian cities, also called Heliopolis, which was known as the chief city of the sun god, Ra. It was located ca. 19 mi. N of ancient Memphis.

41:51, 52 Manasseh…Ephraim. The names, meaning “forgetful” and “fruitful,” assigned to his sons together with their explanations depict the centrality of God in Joseph’s worldview. Years of suffering, pagan presence, and separation from his own family had not harmed his faith.

41:54–57 Use of hyperbole with “all” (vv. 54, 56, 57) emphatically indicates the widespread ravaging impact of famine far beyond Egypt’s borders. She had become indeed the “breadbasket” of the ancient world.

41:55, 56 Go to Joseph. After 7 years, Joseph’s authority remained intact, and Pharaoh still fully trusted his vizier. He dispensed the food supplies by sale to Egyptians and others (v. 47).

Genesis 42

42:1–3 Jacob’s sons were paralyzed in the famine, and Jacob was reluctant to let his family return to Egypt, not knowing what would happen to them (v. 4). But, with no other choice left, he dispatched them to buy grain in Egypt (v. 2).

42:4 Benjamin. See 35:16–19. He was the youngest of all, the second son of Rachel, Jacob’s beloved, and the favorite of his father since he thought Joseph was dead.

42:6 bowed down. Without their appreciating it at the time, Joseph’s dream became reality (37:5–8). Recognition of Joseph was unlikely because: 1) over 15 years had elapsed and the teenager sold into slavery had become a mature adult; 2) he had become Egyptian in appearance and dress; 3) he treated them without a hint of familiarity (vv. 7, 8); and 4) they thought he was dead (v. 13).

42:9–22 The brothers’ final evaluation after being imprisoned for 3 days, after protesting the charge of espionage, and after hearing the royal criterion for establishing their innocence (vv. 15, 20), revealed their guilty conscience and their understanding that vengeance for their wrongdoing to Joseph had probably arrived (vv. 21, 22). Calling themselves “honest men” (v. 10) was hardly an accurate assessment.

42:9 remembered the dreams. Joseph remembered his boyhood dreams about his brothers bowing down to him (37:9) as they were coming true.

42:15 By the life of Pharaoh. Speaking an oath in the name of the king would most likely have masked Joseph’s identity from the brothers. Perhaps it also prevented them from grasping the significance of his declaration, “I fear God” (v. 18). unless your youngest brother comes. Joseph wanted to find out if they had done the same or a similar thing to Benjamin as to himself.

42:19, 20 If you are honest men. Joseph took their assessment of themselves at face value when exhorting them to respond to his proposals, but still asked for a hostage.

42:21 anguish of his soul. The brothers had steeled their hearts when selling Joseph to the Midianites (37:28, 29), but they could not forget the fervent pleading and terror-filled voice of the teenager dragged away as a slave from home. Reuben reminded them of his warning at that time and the consequence.

42:22 blood…required of us. This declaration referred to the death penalty (9:5).

42:24 took Simeon. He kept hostage not Reuben the firstborn, but Simeon, the oldest brother, who willingly participated in the crime against Joseph (37:21–31).

42:28 God has done. Their guilty conscience and fear of vengeance from God surfaced again in this response to the money with which they had purchased the grain being returned and found in the one sack which had been opened. Later, upon discovering all their money had been returned, their fear increased even further (v. 35).

42:36 Jacob could not handle the prospect of losing another son, and didn’t trust the brothers who had already divested him of two sons by what he may have thought were their intrigues. All… against me. The whole situation overwhelmed Jacob who complained against his sons (cf. 43:6) and would not release Benjamin (v. 38).

42:37 The always salutary Reuben generously made his father an offer easy to refuse—killing his grandsons!

Genesis 43

43:3 solemnly warned us. The seriousness of Joseph’s words portended failure for another mission to buy food, unless the criterion he had set down was strictly met.

43:9 I myself will be surety for him. Reuben’s offer to guarantee the safety of Benjamin had been rejected (42:37, 38), but Judah’s was accepted (v. 11) because of the stress of the famine and the potential death of all (v. 8) if they waited much longer (v. 10).

43:11 a little. Likely, this was a significant present because they had little left. But there was no future at all past the little if they did not get grain in Egypt.

43:14 Jacob’s acquiescence to let Benjamin go (v. 13) ended with prayer for the brothers’ and Benjamin’s safety and with a cry of being a helpless victim of circumstances. Pessimism had apparently set into his heart and deepened after the loss of Joseph.

43:23 Your God…has given. An indication of Joseph’s steward either having come to faith in God or having become very familiar with how Joseph talked of his God and life. So concerned were the brothers to protest their ignorance of the means of the money being returned and to express their desire to settle this debt (vv. 20–22), that they missed the steward’s clear reference to the God of Israel (“the God of your father”) and his oversight of events in which he had played a part (“I had your money”).

43:26 bowed down. Again, Joseph’s boyhood dream (37:5–8) had become reality (cf. 42:6).

43:29 God be gracious. Joseph easily used the name of God in his conversation, but the brothers did not hear the name of their own covenant God being spoken by one who looked just like an Egyptian (cf. 42:18).

43:30 to weep. Joseph was moved to tears on several occasions (42:24; 45:2, 14, 15; 46:29).

43:32 not eat food with the Hebrews. Exclusivism kept the Egyptians sensitive to the social stigma attached to sharing a meal table with foreigners (cf. 46:34). Discrimination prevailed at another level too: Joseph ate alone, his rank putting him ahead of others and giving him his own meal-table and setting.

43:33 the firstborn…the youngest. To be seated at the table in birth order in the house of an Egyptian official was startling—how did he know this of them? Enough clues had been given in Joseph’s previous questions about the family and his use of God’s name for them to wonder about him and his personal knowledge of them. Obviously, they simply did not believe Joseph was alive (44:20) and certainly not as a personage of such immense influence and authority. They had probably laughed through the years at the memory of Joseph’s dreams of superiority.

43:34 Benjamin’s serving. Favoritism shown to Rachel’s son silently tested their attitudes; any longstanding envy, dislike, or animosity could not be easily masked. None surfaced.

Genesis 44

44:2 my cup, the silver cup. Joseph’s own special cup, also described as one connected with divination (vv. 5, 15) or hydromancy (interpreting the water movements), was a sacred vessel symbolizing the authority of his office of Egyptian vizier. Mention of its superstitious nature and purpose need not demand Joseph be an actual practitioner of pagan religious rites. See note on v. 15.

44:5 divination. See note on Deut. 18:9–12.

44:7–9 The brothers, facing a charge of theft, protested their innocence by pointing first to their integrity in returning the money from the last trip, and then by declaring death on the perpetrator and slavery for themselves.

44:12 began with the oldest. Again, there was a display of inside knowledge of the family, which ought to have signaled something to the brothers. See note on 43:33.

44:13 tore their clothes. A well known ancient Near Eastern custom of visibly portraying the pain of heart being experienced. They were very upset that Benjamin might become a slave in Egypt (v. 10). Benjamin appears to have been speechless. They had passed a second test of devotion to Benjamin (the first in v. 34).

44:14 fell before him. Again the dream had become reality (cf. 37:5–8; 42:6); but now prostrate before him, they had come to plead for mercy both for their youngest brother Benjamin and for their father Jacob (vv. 18–34).

44:15 practice divination. See notes on vv. 2, 5. Joseph, still disguising himself as an Egyptian official before his brothers, permitted them to think it so.

44:16 Then Judah said. Judah stepped forward as the family spokesman since it was he who came with his brothers to Joseph’s house and he who pled with him (cf. vv. 14, 18); Reuben, the firstborn, had been eclipsed. God has found out the iniquity. Judah, showing how his heart had changed, acknowledged the providence of God in uncovering their guilt (note the “we” in the questions), and did not indulge in any blame shifting, even onto Benjamin.

44:18–34 An eloquent and contrite plea for mercy, replete with reference to the aged father’s delight in and doting upon the youngest son (vv. 20, 30) and the fatal shock should he be lost (vv. 22, 29, 31, 34). Judah’s evident compassion for Jacob and readiness to substitute himself for Benjamin in slavery finally overwhelmed Joseph—these were not the same brothers of yesteryear (45:1).

Genesis 45

45:1–8 Stunned by the revelation of who it really was with whom they dealt, the brothers then heard expressed a masterpiece of recognition of and submission to the sovereignty of God, i.e., His providential rule over the affairs of life, both good and bad. See note on 41:43–45.

45:6 these two years. Joseph would have been 39 years old and away from his brothers for 22 years (37:2).

45:7 to preserve a posterity. Words reflecting, on Joseph’s part, an understanding of the Abrahamic Covenant and its promise of a nation (cf. chaps. 12; 15; 17).

45:8 father to Pharaoh. A title which belonged to viziers and which designated one who, unrelated to Pharaoh, nevertheless performed a valuable function and held high position, which in Joseph’s case was “lord of all Egypt” (v. 9). A new and younger Pharaoh now reigned, Senusert III, ca. 1878–1841 B.C.

45:10 land of Goshen. This area, located in the NE section of the Egyptian Delta region, was appropriate for grazing the herds of Jacob (cf. 47:27; 50:8). Over 400 years later, at the time of the Exodus, the Jews still lived in Goshen (cf. Ex. 8:22; 9:26).

45:14, 15 Reconciliation was accomplished with much emotion, which clearly showed that Joseph held no grudges and had forgiven them, evidencing the marks of a spiritually mature man. See note on 50:15–18. It had been 22 years since the brothers sold Joseph into slavery.

45:16 So it pleased Pharaoh. The final seal of approval for Joseph’s relatives to immigrate to Egypt came unsought from Pharaoh (vv. 17–20).

45:24 troubled along the way. A needed admonition because they would have so much sin to think about as they readied their confession to their father.

45:26 Jacob’s heart stood still. Like his sons (v. 3), Jacob was stunned by the totally unexpected good news. Even though the record is silent on the matter, this was the appropriate occasion for the sons to confess their crime to their father.

Genesis 46

46:1 offered sacrifices. The route to Egypt for Jacob went via Beersheba, a notable site about 25 mi. SW of Hebron and favorite place of worship for both Abraham and Isaac (21:33; 26:25).

46:2–4 God spoke…in the visions. Jacob’s anxiety about his departure to Egypt was allayed by the Lord’s approval and confirmation of his descendants returning as a nation. God had previously appeared/spoken to Jacob in 28:10–17; 32:24–30; 35:1, 9–13.

46:4 hand on your eyes. A promise of dying peacefully in the presence of his beloved son (cf. 49:33).

46:6 went to Egypt. Ca. 1875 B.C. They remained 430 years (Ex. 12:40) until the Exodus in 1445 B.C.

46:8–27 The genealogical register, separately listing and totaling the sons per wife and handmaid, is enveloped by notification that it records the sons/persons of Jacob who went to Egypt (vv. 8, 27). Ancient Near Eastern genealogies could include historical notes as is true here, namely the death of Er and Onan (v. 11), and that Laban gave the handmaids to his daughters (vv. 18, 25).

46:8 the children of Israel. This was the first time that author Moses referred to the family as a whole in this way, although “in Israel” had been used by the sons of Jacob before (cf. 34:7).

46:26 sixty-six persons. The total of vv. 8–25 is 70, from which Er, Onan, Manasseh, and Ephraim need to be deleted.

46:27 seventy. Jacob, Joseph, Manasseh, and Ephraim should be added to the 66. The 75 of Acts 7:14 included an additional 5 people, born in the land, which were added in the LXX reading of 46:8–27 (cf. Ex. 1:5; Deut. 10:22). These 5 included two sons of Manasseh, two sons of Ephraim, and one grandson of the latter. See note on Ex. 1:5.

46:28 sent Judah before him. Once again Judah was the leader going ahead as Jacob’s representative, not Reuben. See note on 44:16. Goshen. See note on 45:10.

46:31–34 Joseph’s instructions about his preparatory interview with Pharaoh were designed to secure his relatives a place somewhat separate from the mainstream of Egyptian society. The social stigma regarding the Hebrews (43:32), who were shepherds also (v. 34), played a crucial role in protecting Israel from intermingling and losing their identity in Egypt. See note on 43:32.

Genesis 47

47:1–6 in the land of Goshen. By informing Pharaoh of where he had located his family (cf. 45:10; 46:28) and then by having the family’s 5 representatives courteously request permission to reside in Goshen (vv. 2, 4), Joseph, wise to court procedures, paved the way for Pharaoh’s confirmation and approval (v. 6).

47:7, 10 Jacob blessed Pharaoh. The aged patriarch’s salutations pronounced, undoubtedly in the name of God, a benediction on Pharaoh Senusert III (see note on 45:8) for his generosity and his provision of a safe place for Jacob’s family. Though Senusert III had ascended to the throne before the famine ended, he honored his father’s commitments.

47:9 my pilgrimage…few and evil. Since neither Jacob nor his fathers had actually possessed the land of Canaan, describing life as a pilgrimage was a fitting evaluation to give. In addition, his years seemed few in contrast to those of the two who had visited Egypt long before him, Abraham and Isaac (175 and 180 years respectively). And still overshadowed with pessimism, the days were “evil,” in the sense of toil and trouble, of many sorrows, distresses, and crises. See note on 48:15.

47:11 land of Rameses. An alternative designation for Goshen (cf. 46:34; 47:1, 6), with this name perhaps used later to more accurately describe the region for Moses’ contemporary readers. See note on Ex. 1:11 regarding the name Rameses (“Raamses” being the alternate spelling in Exodus). This region is also called Zoan elsewhere (cf. Ps. 78:12, 43).

47:12 according to the number in their families. A rationing system was evidently in operation.

47:13–24 When the famine finally exhausted the Egyptians’ supply of money, Joseph accepted animals in exchange for grain (v. 17). After the animals ran out, the people were desperate enough to exchange their land (vv. 19, 20). Eventually, Pharaoh owned all the land, except what was the priests’ (v. 22), though the people were allowed to work the land and pay one-fifth of its yield to Pharaoh (v. 24). Whatever may have been the land tenure system at that time, some private land ownership did at first exist, but finally, as in a feudal system, all worked their land for Pharaoh. Landed nobility did lose out and declined during major social reforms undertaken under Senusert III. This is the first record in Scripture of a national income tax, and the amount was 20 percent. Later, after the Exodus, God would prescribe tithes for Israel as national income taxes to support the theocracy (see Mal. 3:10).

47:15 when the money failed. The severity of the famine finally bankrupted all in Egypt and Canaan. With no monetary instruments available as a medium of exchange, a barter system was established (vv. 16–18).

47:16–18 Land soon replaced animals as the medium of exchange.

47:25, 26 The extra measures imposed by Joseph to control the impact of the famine, i.e., moving parts of the population into cities (v. 21) and demanding a one-fifth tax on crop yields (v. 24), did not affect his approval ratings (v. 25). Whatever the gain to Pharaoh, the people obviously understood that Joseph had not enriched himself at their expense.

47:27, 28 grew and multiplied. For 17 years, Jacob was witness to the increase; he had a glimpse of God’s promise to Abraham, Isaac, and himself in the process of being fulfilled.

47:29 your hand under my thigh. Cf. Abraham and Eliezer in Gen. 24:9. do not bury me in Egypt. With the customary sign of an oath in that day, Joseph sincerely promised to bury Jacob, at his request, in the family burial cave in Canaan (cf. 49:29–32).

47:31 Cf. Heb. 11:21.

Genesis 48

48:3–6 After summarizing God’s affirmation of the Abrahamic Covenant to himself, Jacob/Israel, in gratitude for Joseph’s great generosity and preservation of God’s people, formally proclaimed adoption of Joseph’s sons on a par with Joseph’s brothers in their inheritance, thus granting to Rachel’s two sons (Joseph and Benjamin) 3 tribal territories in the Land (cf. v. 16). This may explain why the new name, Israel, was used throughout the rest of the chapter.

48:4 Cf. Acts 7:5.

48:8 Who are these? Blind Jacob asked for identification of Joseph’s sons before he would pronounce their blessings. Perhaps, at this point, he recollected the time of blessing before his own father and the trick played on blind Isaac (27:1–29).

48:14 guiding his hands knowingly. Intentionally crossing his hands, Jacob altered what Joseph expected to happen and placed his right hand on the youngest, not on the firstborn. When Joseph attempted to correct Jacob’s mistake (vv. 17, 18), he learned that Jacob knew exactly what he was doing (vv. 19, 20). The patriarchal blessing took on prophetic significance with such action and words, since Ephraim would be the most influential of the two to the extent that Ephraim would become a substitute name for Israel (see note on 48:19).

48:15 blessed Joseph. With hands on the sons’ heads, Jacob uttered the prayer-wish for Joseph, which indicated by his wording that these two would be taking his son’s place under Abraham and Isaac. See note on vv. 3–6.

48:15, 16 Pessimism no longer overshadowed Jacob’s testimony; he recognized that every day had been under God’s hand or that of His Angel (see note on 16:13). This was a different evaluation of his life than previously given (47:9).

48:16 redeemed me. This is the first mention of God as redeemer, deliverer, or Savior.

48:19 younger brother shall be greater. Ephraim did indeed become the dominant tribe of the 10 northern tribes, eventually being used as the national designate for the 10 tribes in the prophets (Is. 7:2, 5, 9, 17; Hos. 9:3–16).

48:21 bring you back. Dying Jacob gave voice to his undying trust in God’s taking his descendants back to Canaan.

48:22 one portion…with my sword. Jacob’s history does not record any conquest of Amorite land. He did purchase property from the children of Hamor (Gen. 33:19) but that was not by conquest. At some time this military event had actually occurred, but for some unknown reason it finds no other mention in God’s revelation.

Genesis 49

49:1–28 With Judah and Joseph receiving the most attention (vv. 8–12, 22–26), the father’s blessing portrayed the future history of each son, seemingly based upon their characters up to that time. The cryptic nature of the poetry demands rigorous analysis for correlating tribal history with Jacob’s last word and testament. See Moses’ blessing on the tribes in Deut. 33, ca. 1405 B.C.

49:1 in the last days. The key expression leading into the poetic content of Jacob’s prediction for each son often signifies the last days in prophetic literature (Is. 2:2; Ezek. 38:16) or points more generally to “the latter days” (Deut. 4:30; 31:29), i.e., in the sense of “in subsequent days.”

49:2–27 The names of the sons are not given in birth order (cf. 29:32—30:24; 35:18), nor in the pattern of wife, then handmaid (cf. 46:8–25). The order is as per the mother: 1) the 6 sons of Leah; 2) one son of Bilhah; 3) two sons of Zilpah; 4) one son of Bilhah; and 5) the two sons of Rachel. Other than the reversal of Leah’s fifth and sixth sons, the others remain in chronological order in relation to their mothers. No other pattern is discernible. It may have been nothing more than a mnemonic device, or just how Jacob personally had come to recall them to mind.

49:3, 4 The seriousness of Reuben’s sin (35:22) was not forgotten. Its consequences erased his birthright (1 Chr. 5:1–3), and whatever dignity and majesty he might have had, his tribe received scant mention in Israelite history and produced not one judge, prophet, military leader, or other important person (cf. Judg. 5:15; 1 Chr. 5:1). Moses prayed for this tribe not to die out (Deut. 33:6). “Unstable as water” lit. means “boiling” and shows instability.

49:5–7 The cruelty and anger of Simeon and Levi at Shechem were not forgotten (34:25). Their consequences affected Simeon who: 1) became the smallest tribe in the second census of Moses (Num. 26:14); 2) was omitted from the blessing of Moses (Deut. 33:8); and 3) later shared territory with Judah (Josh. 19:1–9). Levi was “scattered” (v. 7) throughout Israel; they became, by God’s grace and through their loyalty to God (Ex. 32:26), the priestly tribe and residents of the cities of refuge. Neither possessed their own designated region in the Land, although Levi’s priestly position was certainly a privileged one (cf. Deut. 33:8–11; Josh. 21:1–3). “Hamstrung” means to cut the leg tendons as a means of destroying the animal’s usefulness.

49:8–12 As strong as a young lion and entrenched as an old lion, to Judah’s line belonged national prominence and kingship, including David, Solomon, and their dynasty (640 years after this), as well as “the one to whom the scepter belongs, “ i.e., Shiloh, the cryptogram for the Messiah, the one also called the “Lion of the Tribe of Judah” (Rev. 5:5). On the march through the wilderness, Judah went first (Num. 10:14) and had the largest population in Moses’ census (cf. Num. 1:27; 26:22). This language (vv. 11, 12) describes prosperity so great that people will tie a donkey to a choice vine, letting it eat because there is such abundance; wine will be as plentiful as water and everyone will be healthy. This is likely a millennial prophecy.

49:13 Although Zebulun’s territory did not border the Mediterranean nor the Sea of Galilee, the tribe was situated to benefit from the important trade route, the Via Maris, traversed by sea traders moving through her territory.

49:14, 15 Issachar, an industrious, robust, hardy, and stalwart tribe, lived up to the name of their founder whose name meant “man of wages” (cf. 1 Chr. 7:1–5; 12:32).

49:16–18 Dan, whose name meant “Judge,” fathered an aggressive tribe that would also judge in the nation but would not be known for moral stature or religious faithfulness (cf. Judg. 13:2; 18:1ff.; 1 Kin. 12:28–30; 2 Kin. 10:29). Dan would later abandon its land allotment (Josh 19:40–48) and migrate to the extreme north of Israel (Judg. 18:1–31). Jacob’s closing cry expressed hope for Dan in the day when salvation would indeed come to Israel. Dan, however, is omitted in the list of tribes in Rev. 7:4–8.

49:19 Settling in Transjordan exposed Gad’s people to invasions, making them valiant fighters worthy of victory and commendation (cf. 1 Chr. 5:18–22; 12:8–15).

49:20 Asher benefited much from occupying the agriculturally rich coastal region N of Carmel, and provided gourmet delights for the palace. Cf. Josh. 19:24–31.

49:21 Deer-like speed and agility marked Naphtali’s military prowess (cf. Judg. 4:6; 5:18). The song of Deborah and Barak, who hailed from Naphtali (Judg. 4:6), is representative of his eloquent words (Judg. 5).

49:22–26 Addressed to Joseph, but applicable to his two sons (cf. 48:15–20), these words thrust forth a contrasting experience of growth and prosperity alongside of hostility and conflict. Verses 23, 24 may be a biography of Joseph. No other tribe had such direct reference to the Lord God (vv. 24, 25) in their blessing as addressed to Joseph. The 4 names for God well reflect Joseph’s emphasis on the sovereignty of his God, no matter the misfortune and grief which attended his way (cf. v. 23). Samuel was from Ephraim, Gideon from Manasseh.

49:27 The warlike nature of the small tribe of Benjamin became well known, as exhibited in their archers and slingers (Judg. 20:16; 1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17) and in their brazen defense of their wickedness in Gibeah (Judg. 19, 20). Both Sauls in the Bible were from this tribe: the first king in Israel (1 Sam. 9:1, 2) and the Apostle Paul (Phil. 3:5).

49:29–32 Jacob’s dying instructions were fully carried out (cf. 50:12–14). See 23:6–20.

49:31 there I buried Leah. Honor was finally accorded to Leah in death and in Jacob’s request to be buried alongside his wife, as were his fathers. Burial alongside Rachel, the beloved wife, was not requested.

49:33 Jacob…breathed his last. Ca. 1858 B.C. gathered to his people. See note on 25:8.

Gen. 49:33

Adam to Israel’s Twelve Tribes

Genesis 50

50:2, 3 physicians to embalm. Joseph summoned medical men, who were fully capable of embalming, rather than the religious embalmers in order to avoid the magic and mysticism associated with their practices. Usually in Egypt, mummifying was a 40 day process, which included gutting the body, drying it, and wrapping it.

50:3–6 Once normal embalming and mourning had been properly observed according to Egyptian custom, Joseph was free to seek permission to conduct a funeral in Canaan.

50:7–11 Out of respect for Joseph, a substantial escort accompanied him and all his relatives into the land of Canaan. This extraordinary event gave assurance to later generations because the bodies of the 3 patriarchs were in Canaan and Joseph’s bones awaited transport there when, as per Joseph’s last words, God’s promises to the 3 began to be fulfilled.

50:15–18 The brothers’ guilty consciences reasserted themselves and caused them to seriously underestimate the genuineness of Joseph’s forgiveness and affection for them. Jacob’s concern to plead on his sons’ behalf equally underestimated Joseph’s words and actions toward his brethren.

50:19 am I in the place of God? This concise question tweaked their memory of his explanation of how God had put him where he was (cf. 45:3–8), in the place God intended him to be at that time.

50:20 but God meant it for good. Joseph’s wise, theological answer has gone down in history as the classic statement of God’s sovereignty over the affairs of men. See note on 45:1–8.

50:24 God will surely visit you. Joseph died just as he had lived, firmly trusting in God to carry out His promises (cf. Heb. 11:22). Almost 4 centuries later, Moses took Joseph’s remains out of Egypt (Ex. 13:19) and Joshua buried them at Shechem (Josh. 24:32). to Abraham, to Isaac, and to Jacob. The death of Jacob had finally allowed for the 3 patriarchs to be mentioned together.

50:26 one hundred and ten years old. Ca. 1804 B.C. Joseph’s span of life was considered, at that time in Egypt, an ideal lifespan. Amenemhet III (ca. 1841–1792 B.C.) was the reigning Pharaoh. Exodus picked up the historical narrative, after a 280 year silence, ca. 1525 B.C. with the birth of Moses. See note on Ex. 1:6–8.

Gen. 50:26

Joseph—A Type of Christ

Joseph: 37:2

Parallels: A shepherd of his father’s sheep.

Jesus: John 10:11, 27-29

Joseph: 37:3

Parallels: His father loved him dearly.

Jesus: Matt. 3:17

Joseph: 37:4

Parallels: Hated by his brothers.

Jesus: John 7:4, 5

Joseph: 37:13, 14

Parallels: Sent by father to brothers.

Jesus: Hebrews 2:11

Joseph: 37:20

Parallels: Others plotted to harm them.

Jesus: John 11:53

Joseph: 37:23

Parallels: Robes taken from them.

Jesus: John 19:23, 24

Joseph: 37:26

Parallels: Taken to Egypt.

Jesus: Matt. 2:14, 15

Joseph: 37:28

Parallels: Sold for the price of a slave.

Jesus: Matt. 26:15

Joseph: 39:7

Parallels: Tempted.

Jesus: Matt. 4:1

Joseph: 39:16-18

Parallels: Falsely accused.

Jesus: Matt. 26:59, 60

Joseph: 39:20

Parallels: Bound in chains.

Jesus: Matt. 27:2

Joseph: 40:2, 3

Parallels: Placed with two other prisoners, one who was saved and the other lost.

Jesus: Luke 23:32

Joseph: 41:41

Parallels: Exalted after suffering.

Jesus: Phil. 2:9-11

Joseph: 41:46

Parallels: Both 30 years old at the beginning of public recognition.

Jesus: Luke 3:23

Joseph: 42:24; 45:2, 14, 15; 46:29

Parallels: Both wept.

Jesus: John 11:35

Joseph: 45:1-15

Parallels: Forgave those who wronged them.

Jesus: Luke 23:34

Joseph: 45:7

Parallels: Saved their nation.

Jesus: Matt. 1:21

Joseph: 50:20

Parallels: What men did to hurt them, God turned to good.

Jesus: 1 Cor. 2:7, 8

Genesis 1

1:1 a Ps. 102:25; Is. 40:21; (John 1:1–3; Heb. 1:10)

1:1 b Gen. 2:4; (Ps. 8:3; 89:11; 90:2); Is. 44:24; Acts 17:24; Rom. 1:20; (Heb. 1:2; 11:3); Rev. 4:11

1:2 c Jer. 4:23

1:2 d (Gen. 6:3); Job 26:13; Ps. 33:6; 104:30; Is. 40:13, 14

1:2 1 Words in italic type have been added for clarity. They are not found in the original Hebrew or Aramaic.

1:3 e Ps. 33:6, 9

1:3 f 2 Cor. 4:6

1:3 g (Heb. 11:3)

1:5 h Job 37:18; Ps. 19:2; 33:6; 74:16; 104:20; 136:5; Jer. 10:12

1:5 2 Lit. And evening was, and morning was, a day, one.

1:6 i Job 37:18; Jer. 10:12; 2 Pet. 3:5

1:6 3 expanse

1:7 j Job 38:8–11; Prov. 8:27–29

1:7 k Ps. 148:4

1:9 l Job 26:10; Ps. 104:6–9; Prov. 8:29; Jer. 5:22; 2 Pet. 3:5

1:9 m Ps. 24:1, 2; 33:7; 95:5

1:11 n Ps. 65:9–13; 104:14; Heb. 6:7

1:11 o 2 Sam. 16:1; Luke 6:44

1:14 p Deut. 4:19; Ps. 74:16; 136:5–9

1:14 q Ps. 104:19

1:16 r Ps. 136:8

1:16 s Deut. 17:3; Ps. 8:3

1:16 t Deut. 4:19; Job 38:7; Is. 40:26

1:16 4 luminaries

1:17 u Gen. 15:5; Jer. 33:20, 25

1:18 v Jer. 31:35

1:20 5 souls

1:20 6 expanse

1:21 w Ps. 104:25–28

1:22 x Gen. 8:17

1:26 y Gen. 9:6; Ps. 100:3; Eccl. 7:29; (Eph. 4:24); James 3:9

1:26 z Gen. 9:2; Ps. 8:6–8

1:26 7 Syr. all the wild animals of

1:27 a Gen. 5:2; 1 Cor. 11:7

1:27 b Matt. 19:4; (Mark 10:6–8)

1:28 c Gen. 9:1, 7; Lev. 26:9

1:28 d 1 Cor. 9:27

1:28 8 moves about on

1:29 e Gen. 9:3; Ps. 104:14, 15

1:30 f Ps. 145:15

1:30 g Job 38:41

1:30 9 a living soul

1:31 h (Ps. 104:24; 1 Tim. 4:4)

Genesis 2

2:1 a Ps. 33:6

2:2 b Ex. 20:9–11; 31:17; Heb. 4:4, 10

2:3 c (Is. 58:13)

2:4 d Gen. 1:1; Ps. 90:1, 2

2:4 1 Heb. toledoth, lit. generations

2:5 e Gen. 1:11, 12

2:5 f Gen. 7:4; Job 5:10; 38:26–28

2:5 g Gen. 3:23

2:7 h Gen. 3:19, 23; Ps. 103:14

2:7 i Job 33:4

2:7 j Gen. 7:22

2:7 k 1 Cor. 15:45

2:8 l Is. 51:3

2:8 m Gen. 3:23, 24

2:8 n Gen. 4:16

2:9 o Ezek. 31:8

2:9 p (Gen. 3:22; Rev. 2:7; 22:2, 14)

2:9 q (Deut. 1:39)

2:11 r Gen. 25:18

2:12 s Num. 11:7

2:14 t Dan. 10:4

2:14 2 Or Tigris

2:14 3 Heb. Ashshur

2:15 4 Or Adam

2:15 5 cultivate

2:17 u Gen. 3:1, 3, 11, 17

2:17 v Gen. 3:3, 19; (Rom. 6:23)

2:17 w Rom. 5:12; 1 Cor. 15:21, 22

2:17 6 Lit. dying you shall die

2:18 x 1 Cor. 11:8, 9; 1 Tim. 2:13

2:19 y Gen. 1:20, 24

2:19 z Ps. 8:6

2:19 7 Or the man

2:21 a Gen. 15:12; 1 Sam. 26:12

2:22 b Gen. 3:20; 1 Tim. 2:13

2:22 c Heb. 13:4

2:22 8 Lit. built

2:23 d Gen. 29:14; Eph. 5:28–30

2:23 e 1 Cor. 11:8, 9

2:23 9 Heb. Ishshah

2:23 10 Heb. Ish

2:24 f Matt. 19:5; Eph. 5:31

2:24 g Mark 10:6–8; 1 Cor. 6:16

2:24 11 Lit. cling

2:25 h Gen. 3:7, 10

2:25 i Is. 47:3

Genesis 3

3:1 a 1 Chr. 21:1; (Rev. 12:9; 20:2, 10)

3:1 b 2 Cor. 11:3

3:2 c Gen. 2:16, 17

3:3 d Ex. 19:12, 13; Rev. 22:14

3:4 e John 8:44; (2 Cor. 11:3; 1 Tim. 2:14)

3:6 f 1 John 2:16

3:6 g 1 Tim. 2:14

3:6 1 Lit. a desirable thing

3:7 h Gen. 2:25

3:7 2 girding coverings

3:8 i Job 38:1

3:8 j Job 31:33; Jer. 23:24

3:8 3 Or voice

3:8 4 Or wind, breeze

3:10 k Gen. 2:25; Ex. 3:6; Deut. 9:19; 1 John 3:20

3:12 l (Prov. 28:13)

3:13 m Gen. 3:4; 2 Cor. 11:3; 1 Tim. 2:14

3:14 n Deut. 28:15–20; Is. 65:25; Mic. 7:17

3:15 o John 8:44; Acts 13:10; 1 John 3:8

3:15 p Is. 7:14; Luke 1:31, 34, 35; Gal. 4:4

3:15 q Rom. 16:20; (Rev. 12:7, 17)

3:16 r Is. 13:8; John 16:21

3:16 s Gen. 4:7

3:16 t 1 Cor. 11:3; Eph. 5:22; 1 Tim. 2:12, 15

3:16 5 Lit. toward

3:17 u 1 Sam. 15:23

3:17 v Gen. 2:17

3:17 w Gen. 5:29; Rom. 8:20–22; Heb. 6:8

3:17 x Job 5:7; 14:1; Eccl. 2:23

3:18 y Ps. 104:14

3:18 6 cause to grow

3:19 z 2 Thess. 3:10

3:19 a Gen. 2:7; 5:5

3:19 b Job 21:26; Eccl. 3:20

3:20 c 2 Cor. 11:3; 1 Tim. 2:13

3:20 7 Lit. Life or Living

3:23 d Gen. 4:2; 9:20

3:24 e Ezek. 31:3, 11

3:24 f Ex. 25:18–22; Ps. 104:4; Ezek. 10:1–20; Heb. 1:7

3:24 g Gen. 2:8

3:24 h Gen. 2:9; (Rev. 22:2)

Genesis 4

4:1 1 Lit. Acquire

4:2 a Luke 11:50, 51

4:2 2 Lit. Breath or Nothing

4:3 b Num. 18:12

4:3 3 Lit. at the end of days

4:4 c Num. 18:17

4:4 d Lev. 3:16

4:4 e Heb. 11:4

4:7 4 Lit. toward

4:8 f Matt. 23:35; Luke 11:51; (1 John 3:12–15); Jude 11

4:8 5 Lit. said to

4:8 6 Sam., LXX, Syr., Vg. add “Let us go out to the field.”

4:9 g John 8:44

4:9 h 1 Cor. 8:11–13

4:10 i Num. 35:33; Deut. 21:1–9; Heb. 12:24; Rev. 6:9, 10

4:11 j Gen. 3:14; Deut. 11:28; 28:15–20; Gal. 3:10

4:13 7 iniquity

4:14 k Ps. 51:11

4:14 l Deut. 31:18; Is. 1:15

4:14 m Gen. 9:6; Num. 35:19, 21, 27

4:15 n Gen. 4:24; Ps. 79:12

4:15 o Gen. 9:6; Ezek. 9:4, 6

4:15 8 So with MT, Tg.; LXX, Syr., Vg. Not so;

4:16 p 2 Kin. 13:23; 24:20; Jer. 23:39; 52:3

4:16 q Jon. 1:3

4:16 9 Lit. Wandering

4:17 r Ps. 49:11

4:19 s Gen. 2:24; 16:3; 1 Tim. 3:2

4:21 10 pipe

4:23 11 slain a man for my wound

4:23 12 for my hurt

4:24 t Gen. 4:15

4:25 u Gen. 5:3

4:25 13 Lit. Appointed

4:26 v Gen. 5:6

4:26 w Gen. 12:8; 26:25; 1 Kin. 18:24; Ps. 116:17; Joel 2:32; Zeph. 3:9; 1 Cor. 1:2

4:26 14 Gr. Enos, Luke 3:38

Genesis 5

5:1 a Gen. 2:4; 6:9; 1 Chr. 1:1; Matt. 1:1

5:1 b Gen. 1:26; 9:6; (Eph. 4:24; Col. 3:10)

5:2 c Gen. 1:27; Deut. 4:32; Matt. 19:4; Mark 10:6

5:2 d Gen. 1:28; 9:1

5:3 e 1 Cor. 15:48, 49

5:3 f Gen. 4:25

5:4 g 1 Chr. 1:1–4; Luke 3:36–38

5:4 h Gen. 1:28; 4:25

5:5 i Gen. 2:17; 3:19; 6:17; (Heb. 9:27)

5:6 j Gen. 4:26

5:9 1 Heb. Qenan

5:18 k Jude 14, 15

5:22 l Gen. 6:9; 17:1; 24:40; 48:15; 2 Kin. 20:3; Ps. 16:8; (Mic. 6:8); Mal. 2:6; 1 Thess. 2:12; (Heb. 11:39)

5:24 m 2 Kin. 2:11; Jude 14

5:24 n 2 Kin. 2:10; Ps. 49:15; 73:24; Heb. 11:5

5:29 o Luke 3:36; Heb. 11:7; 1 Pet. 3:20

5:29 p Gen. 3:17–19; 4:11

5:29 2 Lit. Rest

5:32 q Gen. 6:10; 7:13

5:32 r Gen. 10:21

Genesis 6

6:1 a Gen. 1:28

6:2 b Deut. 7:3, 4

6:3 c Gen. 41:38; (Gal. 5:16, 17); 1 Pet. 3:19, 20

6:3 d 2 Thess. 2:7

6:3 e Ps. 78:39

6:3 1 LXX, Syr., Tg., Vg. abide

6:4 f Num. 13:32, 33; Luke 17:27

6:4 2 Heb. nephilim, fallen or mighty ones

6:5 g Gen. 8:21; Ps. 14:1–3; Prov. 6:18; Matt. 15:19; Rom. 1:28–32

6:5 3 So with MT, Tg.; Vg. God; LXX LORD God

6:5 4 thought

6:5 5 all the day

6:6 h Gen. 6:7; 1 Sam. 15:11, 29; 2 Sam. 24:16; Jer. 18:7–10; Zech. 8:14

6:6 i Ps. 78:40; Is. 63:10; Eph. 4:30

6:6 j Mark 3:5

6:7 k Gen. 7:4, 23; Deut. 28:63; 29:20; Ps. 7:11

6:8 l Gen. 19:19; Ex. 33:12, 17; Luke 1:30; Acts 7:46

6:9 m Gen. 7:1; Ezek. 14:14, 20; Heb. 11:7; 2 Pet. 2:5

6:9 n Gen. 5:22, 24; 2 Kin. 23:3

6:9 6 blameless or having integrity

6:10 o Gen. 5:32; 7:13

6:11 p Deut. 31:29; Judg. 2:19; Rom. 2:13

6:11 q Ezek. 8:17

6:12 r Ps. 14:2; 53:2, 3

6:12 s Ps. 14:1–3; Is. 28:8

6:13 t Is. 34:1–4; Jer. 51:13; Ezek. 7:2, 3; Amos 8:2; 1 Pet. 4:7

6:13 u Gen. 6:17

6:13 v 2 Pet. 2:4–10

6:14 7 Lit. compartments or nests

6:15 8 A cubit is about 18 inches.

6:17 w Gen. 7:4, 21–23; 2 Pet. 2:5

6:17 x 2 Pet. 3:6

6:17 y Luke 16:22

6:18 z Gen. 8:20—9:17; 17:7

6:18 a Gen. 7:1, 7, 13; 1 Pet. 3:20; 2 Pet. 2:5

6:19 b Gen. 7:2, 8, 9, 14–16

6:20 c Gen. 7:9, 15

6:22 d Gen. 7:5; 12:4, 5; Heb. 11:7

6:22 e Gen. 7:5, 9, 16

6:22 f (1 John 5:3)

Genesis 7

7:1 a Matt. 11:28

7:1 b Matt. 24:38; Luke 17:26; Heb. 11:7; 1 Pet. 3:20; 2 Pet. 2:5

7:1 c Gen. 6:9; Ps. 33:18; Prov. 10:9; 2 Pet. 2:9

7:2 d Lev. 11; Deut. 14:3–20

7:2 e Lev. 10:10; Ezek. 44:23

7:3 1 Lit. seed

7:4 f Gen. 7:10; Ex. 7:25

7:4 g Gen. 7:12, 17

7:4 2 Lit. blot out

7:5 h Gen. 6:22

7:6 i Gen. 5:4, 32

7:7 j Gen. 6:18; 7:1, 13; Matt. 24:38; Luke 17:27

7:11 k Matt. 24:39; Luke 17:27; 2 Pet. 2:5; 3:6

7:11 l Gen. 8:2; Prov. 8:28; Is. 51:10; Ezek. 26:19

7:11 m Gen. 8:2; Ps. 78:23

7:12 n Gen. 7:4, 17; 1 Sam. 12:18

7:14 o Gen. 6:19

7:14 p Gen. 1:21

7:15 q Gen. 6:19, 20; 7:9

7:16 r Gen. 7:2, 3

7:17 s Gen. 7:4, 12; 8:6

7:18 t Ps. 104:26

7:21 u Gen. 6:7, 13, 17; 7:4

7:21 3 the land

7:22 v Gen. 2:7

7:22 4 LXX, Vg. omit of the spirit

7:23 w Matt. 24:38, 39; Luke 17:26, 27; Heb. 11:7; 1 Pet. 3:20; 2 Pet. 2:5

7:24 x Gen. 8:3, 4

Genesis 8

8:1 a Gen. 19:29; Ex. 2:24; 1 Sam. 1:19; Ps. 105:42; 106:4

8:1 b Ex. 14:21; 15:10; Job 12:15; Ps. 29:10; Is. 44:27; Nah. 1:4

8:2 c Gen. 7:11

8:2 d Deut. 11:17

8:2 e Gen. 7:4, 12; Job 38:37

8:3 f Gen. 7:24

8:6 g Gen. 6:16

8:16 h Gen. 7:13

8:17 i Gen. 1:22, 28; 9:1, 7

8:20 j Gen. 12:7; Ex. 29:18, 25

8:20 k Gen. 7:2; Lev. 11

8:20 l Gen. 22:2; Ex. 10:25

8:21 m Ex. 29:18, 25; Lev. 1:9; Ezek. 20:41; 2 Cor. 2:15; Eph. 5:2

8:21 n Gen. 3:17; 6:7, 13, 17; Is. 54:9

8:21 o Gen. 6:5; 11:6; Job 14:4; Ps. 51:5; Jer. 17:9; Rom. 1:21; 3:23; Eph. 2:1–3

8:21 p Gen. 9:11, 15

8:21 1 intent or thought

8:22 q Is. 54:9

8:22 r Ps. 74:16; Jer. 33:20, 25

Genesis 9

9:1 a Gen. 1:28, 29; 8:17; 9:7, 19; 10:32

9:2 b Gen. 1:26, 28; Ps. 8:6

9:3 c Deut. 12:15; 14:3, 9, 11; Acts 10:12, 13

9:3 d Rom. 14:14, 20; 1 Cor. 10:23, 26; Col. 2:16; (1 Tim. 4:3, 4)

9:3 e Gen. 1:29

9:4 f Lev. 7:26; 17:10–16; 19:26; Deut. 12:16, 23; 15:23; 1 Sam. 14:33, 34; Acts 15:20, 29

9:5 g Ex. 21:28

9:5 h Gen. 4:9, 10; Ps. 9:12

9:5 i Acts 17:26

9:6 j Ex. 21:12–14; Lev. 24:17; Num. 35:33; Matt. 26:52

9:6 k Gen. 1:26, 27

9:7 l Gen. 9:1, 19

9:9 m Gen. 6:18

9:9 n Is. 54:9

9:9 1 Lit. seed

9:10 o Ps. 145:9

9:11 p Gen. 8:21; Is. 54:9

9:12 q Gen. 9:13, 17; 17:11

9:13 r Ezek. 1:28; Rev. 4:3

9:15 s Lev. 26:42, 45; Deut. 7:9; Ezek. 16:60

9:16 t Gen. 17:13, 19; 2 Sam. 23:5; Is. 55:3; Jer. 32:40; Heb. 13:20

9:18 u Gen. 9:25–27; 10:6

9:19 v Gen. 5:32

9:19 w Gen. 9:1, 7; 10:32; 1 Chr. 1:4

9:20 x Gen. 3:19, 23; 4:2; Prov. 12:11; Jer. 31:24

9:21 y Prov. 20:1; Eph. 5:18

9:23 z Ex. 20:12; Gal. 6:1

9:23 2 Lit. backwards

9:25 a Deut. 27:16; Josh. 9:23, 27

9:25 b Josh. 9:23; 1 Kin. 9:20, 21

9:26 c Gen. 14:20; 24:27; Ps. 144:15; Heb. 11:16

9:27 d Gen. 10:2–5; 39:3; Is. 66:19

9:27 e Luke 3:36; John 1:14; Eph. 2:13, 14; 3:6

Genesis 10

10:1 a Gen. 9:1, 7, 19

10:2 b 1 Chr. 1:5–7

10:3 1 Diphath, 1 Chr. 1:6

10:4 2 Sam. Rodanim and 1 Chr. 1:7

10:5 c Gen. 11:8; Ps. 72:10; Jer. 2:10; 25:22

10:6 d 1 Chr. 1:8–16

10:6 3 Or Phut

10:8 e Mic. 5:6

10:9 f Jer. 16:16; Mic. 7:2

10:9 g Gen. 21:20

10:10 h Mic. 5:6

10:10 i Gen. 11:9

10:11 j Gen. 25:18; 2 Kin. 19:36; Mic. 5:6

10:14 k 1 Chr. 1:12

10:15 l Gen. 23:3

10:16 m Gen. 14:7; 15:19–21; Deut. 7:1; Neh. 9:8

10:19 n Gen. 13:12, 14, 15, 17; 15:18–21; Num. 34:2–12

10:21 4 Or the older brother of Japheth

10:22 o Gen. 11:10–26; 1 Chr. 1:17–28

10:22 p Gen. 10:24; 11:10; Luke 3:36

10:23 5 LXX Meshech and 1 Chr. 1:17

10:24 q Gen. 11:12; Luke 3:35

10:24 6 So with MT, Vg., Tg.; LXX Arphaxad begot Cainan, and Cainan begot Salah (cf. Luke 3:35, 36)

10:25 r 1 Chr. 1:19

10:25 7 Lit. Division

10:28 8 Ebal, 1 Chr. 1:22

10:32 s Gen. 10:1

10:32 t Gen. 9:19; 11:8

Genesis 11

11:1 1 Lit. lip

11:2 a Gen. 10:10; 14:1; Dan. 1:2

11:3 2 Lit. burn

11:4 b Deut. 1:28; 9:1; Ps. 107:26

11:4 c Gen. 6:4; 2 Sam. 8:13

11:4 d Deut. 4:27

11:5 e Gen. 18:21; Ex. 3:8; 19:11, 18, 20

11:6 f Gen. 9:19; Acts 17:26

11:6 g Gen. 11:1

11:6 h Deut. 31:21; Ps. 2:1

11:7 i Gen. 1:26

11:7 j Gen. 42:23; Ex. 4:11; Deut. 28:49; Is. 33:19; Jer. 5:15

11:8 k Gen. 11:4; Deut. 32:8; Ps. 92:9; (Luke 1:51)

11:8 l Gen. 10:25, 32

11:9 m 1 Cor. 14:23

11:9 3 Lit. Confusion, Babylon

11:10 n Gen. 10:22–25; 1 Chr. 1:17

11:12 o Luke 3:35

11:16 p 1 Chr. 1:19

11:16 q Luke 3:35

11:20 r Luke 3:35

11:24 s Gen. 11:31; Josh. 24:2; Luke 3:34

11:26 t Josh. 24:2; 1 Chr. 1:26

11:26 4 Abraham, Gen. 17:5

11:27 u Gen. 11:31; 17:5

11:29 v Gen. 17:15; 20:12

11:29 w Gen. 22:20, 23; 24:15

11:29 5 Sarah, Gen. 17:15

11:30 x Gen. 16:1, 2; Luke 1:36

11:31 y Gen. 12:1

11:31 z Gen. 15:7; Neh. 9:7; Acts 7:4

11:31 a Gen. 10:19

Genesis 12

12:1 a Gen. 15:7; Acts 7:2, 3; (Heb. 11:8)

12:1 b Gen. 13:9

12:2 c (Gen. 17:4–6); 18:18; 46:3; Deut. 26:5; 1 Kin. 3:8

12:2 d Gen. 22:17; 24:35

12:2 e Gen. 28:4; Zech. 8:13; Gal. 3:14

12:3 f Gen. 24:35; 27:29; Ex. 23:22; Num. 24:9

12:3 g Gen. 18:18; 22:18; 26:4; 28:14; Ps. 72:17; Matt. 1:1; Luke 3:34; Acts 3:25; (Gal. 3:8)

12:3 h Is. 41:27

12:5 i Gen. 14:14

12:5 j Gen. 11:31

12:5 k Gen. 13:18

12:5 1 Lit. souls

12:6 l Heb. 11:9

12:6 m Deut. 11:30; Judg. 7:1

12:6 n Gen. 10:18, 19

12:6 2 Heb. Alon Moreh

12:7 o Gen. 17:1; 18:1

12:7 p Gen. 13:15; 15:18; 17:8; Deut. 34:4; Ps. 105:9–12; Acts 7:5; Gal. 3:16

12:7 q Gen. 13:4, 18; 22:9

12:7 3 Lit. seed

12:8 r Gen. 4:26; 13:4; 21:33

12:9 s Gen. 13:1, 3; 20:1; 24:62

12:9 4 Heb. Negev

12:10 t Gen. 26:1

12:10 u Ps. 105:13

12:10 v Gen. 43:1

12:11 w Gen. 12:14; 26:7; 29:17

12:12 x Gen. 20:11; 26:7

12:13 y Gen. 20:1–18; 26:6–11

12:13 z Gen. 20:12

12:13 5 Lit. my soul

12:16 a Gen. 20:14

12:16 b Gen. 13:2

12:17 c Gen. 20:18; 1 Chr. 16:21; (Ps. 105:14)

12:18 d Gen. 20:9, 10; 26:10

12:20 e (Prov. 21:1)

Genesis 13

13:1 a Gen. 12:4; 14:12, 16

13:1 b Gen. 12:9

13:1 1 Heb. Negev

13:2 c Gen. 24:35; 26:14; Ps. 112:3; Prov. 10:22

13:3 d Gen. 12:8, 9

13:4 e Gen. 12:7, 8; 21:33

13:4 f Ps. 116:17

13:6 g Gen. 36:7

13:6 2 Lit. bear

13:7 h Gen. 26:20

13:7 i Gen. 12:6; 15:20, 21

13:8 j 1 Cor. 6:7; (Phil. 2:14, 15)

13:9 k Gen. 20:15; 34:10

13:9 l Gen. 13:11, 14

13:9 m (Rom. 12:18)

13:10 n Gen. 19:17–29; Deut. 34:3

13:10 o Gen. 19:24

13:10 p Gen. 2:8, 10; Is. 51:3

13:10 q Gen. 14:2, 8; 19:22; Deut. 34:3

13:12 r Gen. 19:24, 25, 29

13:12 s Gen. 14:12; 19:1

13:13 t Gen. 18:20, 21; Ezek. 16:49; 2 Pet. 2:7, 8

13:13 u Gen. 6:11; 39:9; Num. 32:23

13:14 v Gen. 13:11

13:14 w Gen. 28:14

13:15 x Gen. 12:7; 13:17; 15:7, 18; 17:8; Deut. 34:4; Acts 7:5

13:15 y 2 Chr. 20:7; Ps. 37:22

13:15 3 Lit. seed

13:16 z Gen. 22:17; Ex. 32:13; Num. 23:10

13:18 a Gen. 26:17

13:18 b Gen. 14:13

13:18 c Gen. 23:2; 35:27

13:18 d Gen. 8:20; 22:8, 9

13:18 4 Heb. Alon Mamre

Genesis 14

14:1 a Gen. 10:10; 11:2

14:1 b Is. 11:11; 21:2; Dan. 8:2

14:1 1 Heb. goyim

14:2 c Gen. 10:19; Deut. 29:23

14:2 d Gen. 13:10; 19:22

14:3 e Num. 34:12; Deut. 3:17; Josh. 3:16

14:4 f Gen. 9:26

14:5 g Gen. 15:20

14:5 h Deut. 2:20

14:5 i Num. 32:37; Deut. 2:10

14:6 j Gen. 36:20; Deut. 2:12, 22

14:7 k 2 Chr. 20:2

14:9 2 Heb. goyim

14:10 l Gen. 11:3

14:10 m Gen. 19:17, 30

14:11 n Gen. 14:16, 21

14:12 o Gen. 11:27; 12:5

14:12 p Gen. 13:12

14:13 q Gen. 39:14; 40:15

14:13 r Gen. 13:18

14:13 s Gen. 14:24; 21:27, 32

14:13 3 Heb. Alon Mamre

14:14 t Gen. 19:29

14:14 u Gen. 13:8; 14:12

14:14 v Gen. 12:5; 15:3; 17:27; Eccl. 2:7

14:14 w Deut. 34:1; Judg. 18:29; 1 Kin. 15:20

14:15 x Is. 41:2, 3

14:15 4 Lit. on the left hand of

14:16 y Gen. 31:18; 1 Sam. 30:8, 18, 19

14:17 z 1 Sam. 18:6

14:17 a 2 Sam. 18:18

14:17 b Heb. 7:1

14:17 5 Lit. striking

14:18 c Ps. 110:4; Heb. 7:1–10

14:18 d Gen. 18:5; Ex. 29:40; Ps. 104:15

14:18 e Ps. 110:4; Heb. 5:6

14:18 f Acts 16:17

14:19 g Ruth 3:10

14:19 h Gen. 14:22; Matt. 11:25

14:20 i Gen. 24:27

14:20 j Gen. 28:22; Heb. 7:4

14:20 6 one-tenth

14:21 7 Lit. souls

14:22 k Gen. 14:2, 8, 10

14:22 l Dan. 12:7

14:22 m Gen. 14:19

14:23 n 2 Kin. 5:16; Esth. 9:15, 16

Genesis 15

15:1 a Gen. 15:4; 46:2; 1 Sam. 15:10; Dan. 10:1

15:1 b Gen. 21:17; 26:24; Is. 41:10; Dan. 10:12

15:1 c Deut. 33:29; Ps. 3:3; 84:11; 91:4

15:1 d Num. 18:20; Ps. 58:11; Prov. 11:18

15:1 1 Or your reward shall be very great

15:2 e Gen. 17:18

15:2 f Acts 7:5

15:2 2 am childless

15:3 g Gen. 14:14

15:3 3 a servant

15:4 h 2 Sam. 7:12; Gal. 4:28

15:5 i Gen. 22:17; 26:4; Deut. 1:10; Ps. 147:4

15:5 j Jer. 33:22

15:5 k Ex. 32:13; Rom. 4:18; Heb. 11:12

15:5 l Gen. 17:19

15:6 m Gen. 21:1; Rom. 4:3, 9, 22; Gal. 3:6; James 2:23

15:6 n Ps. 32:2; 106:31

15:7 o Gen. 12:1

15:7 p Gen. 11:28, 31

15:7 q Gen. 13:15, 17; Ps. 105:42, 44

15:8 r Gen. 24:13, 14; Judg. 6:36–40; 1 Sam. 14:9, 10; Luke 1:18

15:10 s Gen. 15:17; Jer. 34:18

15:10 t Lev. 1:17

15:12 u Gen. 2:21; 28:11; Job 33:15

15:13 v Ex. 1:11; Acts 7:6

15:13 w Ex. 12:40

15:14 x Ex. 6:6

15:14 y Ex. 12:36

15:15 z Job 5:26

15:15 a Gen. 25:8; 47:30

15:15 b Gen. 25:8

15:15 4 Die and join your ancestors

15:16 c Gen. 15:13; Ex. 12:41

15:16 d Gen. 48:22; Lev. 18:24–28; 1 Kin. 21:26

15:16 e 1 Kin. 11:12; Matt. 23:32

15:17 f Jer. 34:18, 19

15:18 g Gen. 24:7

15:18 h Gen. 12:7; 17:8; Ex. 23:31; Num. 34:3; Deut. 11:24; Josh. 1:4; 21:43; Acts 7:5

Genesis 16

16:1 a Gen. 11:30; 15:2, 3

16:1 b Gen. 12:16; 21:9

16:1 c Gal. 4:24

16:2 d Gen. 30:3

16:2 e Gen. 20:18

16:2 f Gen. 30:3, 9

16:2 g Gen. 3:17

16:2 1 Lit. be built up from

16:3 h Gen. 12:4, 5

16:4 i 1 Sam. 1:6, 7; (Prov. 30:21, 23)

16:4 2 sight

16:5 j Gen. 31:53; Ex. 5:21

16:5 3 The wrong done to me be

16:6 k 1 Pet. 3:7

16:6 l Gen. 16:9; Ex. 2:15

16:7 m Gen. 21:17, 18; 22:11, 15; 31:11

16:7 n Gen. 20:1; 25:18

16:7 o Ex. 15:22

16:9 p (Titus 2:9)

16:10 q Gen. 17:20

16:11 r Luke 1:13, 31

16:11 4 Lit. God Hears

16:12 s Gen. 21:20; Job 24:5; 39:5–8

16:12 t Gen. 25:18

16:13 u Gen. 31:42

16:13 5 Heb. El Roi

16:13 6 Seen the back of

16:14 v Gen. 24:62

16:14 w Gen. 14:7; Num. 13:26

16:14 7 Lit. Well of the One Who Lives and Sees Me

16:15 x Gal. 4:22

Genesis 17

17:1 a Gen. 12:7; 18:1

17:1 b Gen. 28:3; 35:11; Ex. 6:3; Job 42:2

17:1 c 2 Kin. 20:3

17:1 d Gen. 6:9; Deut. 18:13

17:1 1 Heb. El Shaddai

17:2 e Gen. 15:18; Ex. 6:4; (Gal. 3:19)

17:2 f Gen. 12:2; 13:16; 15:5; 18:18

17:4 g (Rom. 4:11, 12, 16)

17:4 2 Lit. a multitude of nations

17:5 h Neh. 9:7

17:5 i Rom. 4:17

17:5 3 Lit. Exalted Father

17:5 4 Lit. Father of a Multitude

17:5 5 a multitude of

17:6 j Gen. 17:16; 35:11

17:6 k Matt. 1:6

17:7 l (Gal. 3:17)

17:7 m Gen. 26:24; 28:13; Lev. 11:45; 26:12, 45; Heb. 11:16

17:7 n Rom. 9:8; Gal. 3:16

17:8 o Gen. 12:7; 13:15, 17; Acts 7:5

17:8 p Gen. 23:4; 28:4

17:8 q Ex. 6:7; 29:45; Lev. 26:12; Deut. 29:13; Rev. 21:7

17:8 6 Lit. of your sojournings

17:9 r Ex. 19:5

17:10 s John 7:22; Acts 7:8

17:11 t Ex. 12:13, 48; (Rom. 4:11)

17:12 u Lev. 12:3

17:14 v Ex. 4:24–26

17:15 7 Lit. Princess

17:16 w Gen. 18:10

17:16 x Gen. 35:11; Gal. 4:31; 1 Pet. 3:6

17:16 y Gen. 17:6; 36:31; 1 Sam. 8:22

17:17 z Gen. 17:3; 18:12; 21:6

17:18 a Gen. 18:23

17:19 b Gen. 18:10; 21:2; (Gal. 4:28)

17:19 c Gen. 22:16; Matt. 1:2; Luke 3:34

17:20 d Gen. 16:10

17:20 e Gen. 25:12–16

17:20 f Gen. 21:13, 18

17:21 g Gen. 26:2–5

17:21 h Gen. 21:2

17:21 i Gen. 18:14

17:27 j Gen. 18:19

Genesis 18

18:1 a Gen. 13:18; 14:13

18:1 1 Heb. Alon Mamre

18:2 b Gen. 18:16, 22; 32:24; Josh. 5:13; Judg. 13:6–11; Heb. 13:2

18:2 c Gen. 19:1; 1 Pet. 4:9

18:4 d Gen. 19:2; 24:32; 43:24

18:5 e Judg. 6:18, 19; 13:15, 16

18:5 f Judg. 19:5; Ps. 104:15

18:5 g Gen. 19:8; 33:10

18:8 h Gen. 19:3

18:9 i Gen. 24:67

18:10 j 2 Kin. 4:16

18:10 k Gen. 17:19, 21; 21:2; Rom. 9:9

18:11 l Gen. 17:17; Luke 1:18; Rom. 4:19; Heb. 11:11, 12, 19

18:11 m Gen. 31:35

18:11 2 Lit. the manner of women had ceased to be with Sarah

18:12 n Gen. 17:17

18:12 o Luke 1:18

18:12 p 1 Pet. 3:6

18:14 q Num. 11:23; Jer. 32:17; Zech. 8:6; Matt. 3:9; 19:26; Luke 1:37; Rom. 4:21

18:14 r Gen. 17:21; 18:10; 2 Kin. 4:16

18:16 s Acts 15:3; Rom. 15:24

18:17 t Gen. 18:22, 26, 33; Ps. 25:14; Amos 3:7; (John 15:15)

18:18 u (Gen. 12:3; 22:18); Matt. 1:1; Luke 3:34; (Acts 3:25, 26; Gal. 3:8)

18:19 v (Deut. 4:9, 10; 6:6, 7)

18:20 w Gen. 4:10; 19:13; Ezek. 16:49, 50

18:20 x Gen. 13:13

18:21 y Gen. 11:5; Ex. 3:8; Ps. 14:2

18:21 z Deut. 8:2; 13:3; Josh. 22:22; Luke 16:15; 2 Cor. 11:11

18:22 a Gen. 18:16; 19:1

18:23 b (Heb. 10:22)

18:23 c Ex. 23:7; Num. 16:22; 2 Sam. 24:17; Ps. 11:4–7

18:23 d Job 9:22

18:23 e Gen. 20:4

18:25 f Job 8:20; Is. 3:10, 11

18:25 g Deut. 1:16, 17; 32:4; Job 8:3, 20; 34:17; Ps. 58:11; 94:2; Is. 3:10, 11; Rom. 3:5, 6

18:26 h Jer. 5:1; Ezek. 22:30

18:27 i (Gen. 3:19); Job 4:19; 30:19; 42:6; (1 Cor. 15:47, 48)

18:32 j Judg. 6:39

18:32 k James 5:16

Genesis 19

19:1 a Gen. 18:2, 16, 22

19:1 b Gen. 18:1–5

19:2 c Gen. 24:31; (Heb. 13:2)

19:2 d Gen. 18:4; 24:32

19:2 e Luke 24:28

19:3 f Gen. 18:6–8; Ex. 23:15; Num. 9:11; 28:17

19:3 g Ex. 12:8

19:5 h Is. 3:9

19:5 i Judg. 19:22

19:5 j Gen. 4:1; Rom. 1:24, 27; Jude 7

19:6 k Judg. 19:23

19:8 l Judg. 19:24

19:8 m Gen. 18:5

19:9 n 2 Pet. 2:7, 8

19:9 o Ex. 2:14

19:9 1 As a resident alien

19:11 p Gen. 20:17, 18

19:12 q Gen. 7:1; 2 Pet. 2:7, 9

19:13 r Gen. 18:20

19:13 s Lev. 26:30–33; Deut. 4:26; 28:45; 1 Chr. 21:15

19:14 t Matt. 1:18

19:14 u Num. 16:21, 24, 26, 45; Rev. 18:4

19:14 v Ex. 9:21; Jer. 43:1, 2; Luke 17:28; 24:11

19:15 w Ps. 37:2; Rev. 18:4

19:16 x Deut. 5:15; 6:21; 7:8; 2 Pet. 2:7

19:16 y Ex. 34:7; Ps. 32:10; 33:18, 19; Luke 18:13

19:16 z Ps. 34:22

19:17 a 1 Kin. 19:3; Jer. 48:6

19:17 b Gen. 19:26; Matt. 24:16–18; Luke 9:62; Phil. 3:13, 14

19:17 c Gen. 14:10

19:17 2 LXX, Syr., Vg. they

19:17 3 Lit. swept away

19:18 d Acts 10:14

19:21 e Job 42:8, 9; Ps. 145:19

19:22 f Ex. 32:10; Deut. 9:14

19:22 g Gen. 13:10; 14:2

19:22 4 Lit. Little or Insignificant

19:24 h Deut. 29:23; Ps. 11:6; Is. 13:19; Jer. 20:16; 23:14; 49:18; 50:40; Ezek. 16:49, 50; Hos. 11:8; Amos 4:11; Zeph. 2:9; Matt. 10:15; Mark 6:11; Luke 17:29; Rom. 9:29; 2 Pet. 2:6; Jude 7; Rev. 11:8

19:24 i Lev. 10:2

19:25 j Ps. 107:34

19:25 5 devastated

19:26 k Gen. 19:17; Luke 17:32

19:27 l Gen. 18:22

19:28 m Rev. 9:2; 18:9

19:29 n Gen. 8:1; 18:23; Deut. 7:8; 9:5, 27

19:30 o Gen. 19:17, 19

19:31 p Gen. 16:2, 4; 38:8, 9; Deut. 25:5

19:32 q (Mark 12:19)

19:32 6 Lit. seed

19:34 7 Lit. seed

19:37 r Num. 25:1; Deut. 2:9

19:38 s Num. 21:24; Deut. 2:19

Genesis 20

20:1 a Gen. 18:1

20:1 b Gen. 12:9; 16:7, 14

20:1 c Gen. 26:1, 6

20:2 d Gen. 12:11–13; 26:7

20:2 e Gen. 12:15

20:3 f Ps. 105:14

20:3 g Job 33:15

20:3 h Gen. 20:7

20:3 1 Lit. married to a husband

20:4 i Gen. 18:23–25; Num. 16:22

20:5 j 1 Kin. 9:4; 2 Kin. 20:3; Ps. 7:8; 26:6

20:5 2 innocence

20:6 k Gen. 31:7; 35:5; Ex. 34:24; 1 Sam. 25:26, 34

20:6 l Gen. 39:9; 2 Sam. 12:13

20:7 m 1 Sam. 7:5; 2 Kin. 5:11; Job 42:8; James 5:14, 15

20:7 n Gen. 2:17

20:7 o Num. 16:32, 33

20:9 p Gen. 26:10; 39:9; Ex. 32:21; Josh. 7:25

20:9 q Gen. 34:7

20:9 3 sinned against

20:11 r Gen. 42:18; Neh. 5:15; Ps. 36:1; Prov. 16:6

20:11 s Gen. 12:12; 26:7

20:12 t Gen. 11:29

20:13 u Gen. 12:1–9, 11; (Heb. 11:8)

20:13 v Gen. 12:13; 20:5

20:14 w Gen. 12:16

20:15 x Gen. 13:9; 34:10; 47:6

20:16 y Gen. 26:11

20:16 z Mal. 2:9

20:16 4 Lit. is a covering of the eyes for you to all

20:16 5 Or justified

20:17 a Num. 12:13; 21:7; Job 42:9; (James 5:16)

20:17 b Gen. 21:2

20:18 c Gen. 12:17

Genesis 21

21:1 a 1 Sam. 2:21

21:1 b Gen. 17:16, 19, 21; 18:10, 14; (Gal. 4:23, 28)

21:2 c Acts 7:8; Gal. 4:22; Heb. 11:11, 12

21:2 d Gen. 17:21; 18:10, 14; Gal. 4:4

21:3 e Gen. 17:19, 21

21:3 1 Lit. Laughter

21:4 f Acts 7:8

21:4 g Gen. 17:10, 12; Lev. 12:3

21:5 h Gen. 17:1, 17

21:6 i Gen. 18:13; Ps. 126:2; Is. 54:1

21:6 j Luke 1:58

21:6 2 Lit. made laughter for me

21:7 k Gen. 18:11, 12

21:9 l Gen. 16:1, 4, 15

21:9 m (Gal. 4:29)

21:9 3 Lit. laughing

21:10 n Gen. 25:6; 36:6, 7; Gal. 3:18; 4:30

21:11 o Gen. 17:18

21:11 4 distressing

21:12 p Matt. 1:2; Luke 3:34; (Rom. 9:7, 8); Heb. 11:18

21:13 q Gen. 16:10; 17:20; 21:18; 25:12–18

21:13 5 descendant

21:14 r John 8:35

21:14 6 A water bottle made of skins

21:17 s Ex. 3:7; Deut. 26:7; Ps. 6:8

21:17 t Gen. 22:11

21:18 u Gen. 16:10; 21:13; 25:12–16

21:19 v Gen. 3:7; Num. 22:31; 2 Kin. 6:17; Luke 24:31

21:20 w Gen. 28:15; 39:2, 3, 21

21:20 x Gen. 16:12

21:21 y Gen. 24:4

21:22 z Gen. 20:2, 14; 26:26

21:22 a Gen. 26:28; Is. 8:10

21:23 b Josh. 2:12; 1 Sam. 24:21

21:23 7 take an oath

21:25 c Gen. 26:15, 18, 20–22

21:27 d Gen. 26:31; 31:44; 1 Sam. 18:3

21:27 8 treaty

21:29 e Gen. 33:8

21:30 f Gen. 31:48, 52

21:31 g Gen. 21:14; 26:33

21:31 9 Lit. Well of the Oath or Well of the Seven

21:33 h Gen. 4:26; 12:8; 13:4; 26:25

21:33 i Gen. 35:11; Ex. 15:18; Deut. 32:40; 33:27; Ps. 90:2; 93:2; Is. 40:28; Jer. 10:10; Hab. 1:12; Heb. 13:8

Genesis 22

22:1 a Deut. 8:2, 16; 1 Cor. 10:13; Heb. 11:17; (James 1:12–14; 1 Pet. 1:7)

22:2 b Gen. 22:12, 16; John 3:16; Heb. 11:17; 1 John 4:9

22:2 c John 5:20

22:2 d 2 Chr. 3:1

22:2 e Gen. 8:20; 31:54

22:5 f (Heb. 11:19)

22:5 1 Or young man

22:6 g John 19:17

22:7 2 Or goat

22:8 h John 1:29, 36

22:8 i Ex. 12:3–6

22:9 j (Heb. 11:17–19; James 2:21)

22:11 k Gen. 16:7–11; 21:17, 18; 31:11

22:12 l 1 Sam. 15:22

22:12 m Gen. 26:5; James 2:21, 22

22:12 n Gen. 22:2, 16; John 3:16

22:14 3 Heb. YHWH Yireh

22:16 o Ps. 105:9; Luke 1:73; (Heb. 6:13, 14)

22:17 p Gen. 17:16; 26:3, 24

22:17 q Gen. 15:5; 26:4; Deut. 1:10; Jer. 33:22; Heb. 11:12

22:17 r Gen. 13:16; 32:12; 1 Kin. 4:20

22:17 s Gen. 24:60

22:18 t Gen. 12:3; 18:18; 26:4; Matt. 1:1; Luke 3:34; (Acts 3:25, 26); Gal. 3:8, 9, 16, 18

22:18 u Gen. 18:19; 22:3, 10; 26:5

22:19 v Gen. 21:31

22:20 w Gen. 11:29; 24:15

22:21 x Job 1:1

22:21 y Job 32:2

22:23 z Gen. 24:15

22:23 4 Rebecca, Rom. 9:10

Genesis 23

23:2 a Gen. 35:27; Josh. 14:15; 15:13; 21:11

23:2 b Gen. 13:18; 23:19

23:3 c Gen. 10:15; 15:20; 2 Kin. 7:6

23:4 d (Gen. 17:8); Lev. 25:23; 1 Chr. 29:15; Ps. 39:12; 105:12; 119:19; (Heb. 11:9, 13)

23:4 e Acts 7:5, 16

23:6 f Gen. 13:2; 14:14; 24:35

23:6 1 Lit. prince of God

23:8 2 entreat

23:9 g Gen. 25:9

23:10 h Gen. 23:18; 34:20, 24; Ruth 4:1, 4, 11

23:11 i 2 Sam. 24:21–24

23:15 j Ex. 30:13; Ezek. 45:12

23:16 k 2 Sam. 14:26; Jer. 32:9, 10; Zech. 11:12

23:17 l Gen. 25:9; 49:29–32; 50:13; Acts 7:16

23:20 m Jer. 32:10, 11

Genesis 24

24:1 a Gen. 18:11; 21:5

24:1 b Gen. 12:2; 13:2; 24:35; Ps. 112:3; Prov. 10:22; (Gal. 3:9)

24:2 c Gen. 15:2

24:2 d Gen. 24:10; 39:4–6

24:2 e Gen. 47:29; 1 Chr. 29:24

24:3 f Gen. 14:19, 22

24:3 g Gen. 26:35; 28:2; Ex. 34:16; Deut. 7:3; 2 Cor. 6:14–17

24:3 1 take an oath

24:4 h Gen. 28:2

24:4 i Gen. 12:1; Heb. 11:15

24:7 j Gen. 12:1; 24:3

24:7 k Gen. 12:7; 13:15; 15:18; 17:8; Ex. 32:13; Deut. 1:8; 34:4; Acts 7:5

24:7 l Gen. 16:7; 21:17; 22:11; Ex. 23:20, 23; 33:2; Heb. 1:4, 14

24:7 2 Lit. seed

24:8 m Josh. 2:17–20

24:10 n Gen. 24:2, 22

24:10 o Gen. 11:31, 32; 22:20; 27:43; 29:5

24:11 p Ex. 2:16; 1 Sam. 9:11

24:12 q Gen. 24:27, 42, 48; 26:24; 32:9; Ex. 3:6, 15

24:12 r Gen. 27:20; Neh. 1:11; Ps. 37:5

24:13 s Gen. 24:43

24:13 t Ex. 2:16

24:14 u Judg. 6:17, 37; 1 Sam. 14:10; 16:7; 20:7; 2 Kin. 20:9; Prov. 16:33; Acts 1:26

24:15 v Is. 65:24

24:15 w Gen. 24:45; 25:20

24:15 x Gen. 22:20, 23

24:15 3 Rebecca, Rom. 9:10

24:16 y Gen. 12:11; 26:7; 29:17

24:18 z Gen. 24:14, 46; (1 Pet. 3:8, 9)

24:21 a Gen. 24:12–14, 27, 52

24:22 b Gen. 24:47; Ex. 32:2, 3; Is. 3:19–21

24:23 4 to spend the night

24:24 c Gen. 22:23; 24:15

24:26 d Gen. 24:48, 52; Ex. 4:31

24:27 e Gen. 24:12, 42, 48; Ex. 18:10; Ruth 4:14; 1 Sam. 25:32, 39; 2 Sam. 18:28; Luke 1:68

24:27 f Gen. 32:10; Ps. 98:3

24:27 g Gen. 24:21, 48

24:29 h Gen. 29:5, 13

24:31 i Gen. 26:29; Judg. 17:2; Ruth 3:10; Ps. 115:15

24:32 j Gen. 43:24; Judg. 19:21

24:32 k Gen. 19:2; John 13:5, 13–15

24:33 l Job 23:12; John 4:34; Eph. 6:5–7

24:35 m Gen. 13:2; 24:1

24:36 n Gen. 21:1–7

24:36 o Gen. 21:10; 25:5

24:37 p Gen. 24:2–4

24:38 q Gen. 24:4

24:39 r Gen. 24:5

24:40 s Gen. 24:7

24:40 t Gen. 5:22, 24; 17:1; 1 Kin. 8:23

24:40 5 make your way successful

24:41 u Gen. 24:8

24:42 v Gen. 24:12

24:43 w Gen. 24:13

24:45 x Gen. 24:15

24:45 y 1 Sam. 1:13

24:48 z Gen. 24:26, 52

24:48 a Gen. 22:23; 24:27; Ps. 32:8; 48:14; Is. 48:17

24:49 b Gen. 47:29; Josh. 2:14

24:50 c Ps. 118:23; Matt. 21:42; Mark 12:11

24:50 d Gen. 31:24, 29

24:51 e Gen. 20:15

24:52 f Gen. 24:26, 48

24:53 g Gen. 24:10, 22; Ex. 3:22; 11:2; 12:35

24:53 h 2 Chr. 21:3; Ezra 1:6

24:54 i Gen. 24:56, 59; 30:25

24:56 6 delay

24:59 j Gen. 35:8

24:60 k Gen. 17:16

24:60 l Gen. 22:17; 28:14

24:62 m Gen. 16:14; 25:11

24:63 n Josh. 1:8; Ps. 1:2; 77:12; 119:15, 27, 48; 143:5; 145:5

24:64 o Josh. 15:18

24:67 p Gen. 25:20; 29:20; Prov. 18:22

24:67 q Gen. 23:1, 2; 38:12

Genesis 25

25:1 a 1 Chr. 1:32, 33

25:2 b 1 Chr. 1:32, 33

25:5 c Gen. 24:35, 36

25:6 d Gen. 21:14

25:6 e Judg. 6:3

25:8 f Gen. 15:15; 47:8, 9

25:8 g Gen. 25:17; 35:29; 49:29, 33

25:9 h Gen. 35:29; 50:13

25:9 i Gen. 23:9, 17; 49:30

25:10 j Gen. 23:3–16

25:10 k Gen. 49:31

25:11 l Gen. 16:14

25:12 m Gen. 11:10, 27; 16:15

25:13 n 1 Chr. 1:29–31

25:15 1 MT Hadad

25:16 o Gen. 17:20

25:16 2 camps

25:17 p Gen. 25:8; 49:33

25:18 q Gen. 20:1; 1 Sam. 15:7

25:18 r Gen. 16:12

25:18 3 fell

25:19 s Gen. 36:1, 9

25:19 t Matt. 1:2

25:20 u Gen. 22:23; 24:15, 29, 67

25:20 v Gen. 24:29

25:21 w 1 Sam. 1:17; 1 Chr. 5:20; 2 Chr. 33:13; Ezra 8:23; Ps. 127:3

25:21 x Rom. 9:10–13

25:22 y 1 Sam. 1:15; 9:9; 10:22

25:23 z Gen. 17:4–6, 16; 24:60; Num. 20:14; Deut. 2:4–8

25:23 a 2 Sam. 8:14

25:23 b Gen. 27:29, 40; Mal. 1:2, 3; Rom. 9:12

25:25 c Gen. 27:11, 16, 23

25:25 4 Lit. Hairy

25:26 d Hos. 12:3

25:26 e Gen. 27:36

25:26 5 Supplanter or Deceitful, lit. One Who Takes the Heel

25:27 f Gen. 27:3, 5

25:27 g Job 1:1, 8

25:27 h Heb. 11:9

25:27 6 Lit. complete

25:28 i Gen. 27:4, 19, 25, 31

25:28 j Gen. 27:6–10

25:30 7 Lit. Red

25:32 k Matt. 16:26; Mark 8:36, 37

25:33 l Heb. 12:16

25:33 8 Take an oath

25:34 m Eccl. 8:15; Is. 22:13; 1 Cor. 15:32

25:34 n Heb. 12:16, 17

Genesis 26

26:1 a Gen. 12:10

26:1 b Gen. 20:1, 2

26:2 c Gen. 12:7; 17:1; 18:1; 35:9

26:2 d Gen. 12:1

26:3 e Gen. 20:1; Ps. 39:12; Heb. 11:9

26:3 f Gen. 28:13, 15

26:3 g Gen. 12:2

26:3 h Gen. 12:7; 13:15; 15:18

26:3 i Gen. 22:16; Ps. 105:9

26:4 j Gen. 15:5; 22:17; Ex. 32:13

26:4 k Gen. 12:3; 22:18; Gal. 3:8

26:5 l Gen. 22:16, 18

26:7 m Gen. 12:13; 20:2, 12, 13

26:7 n Prov. 29:25

26:7 o Gen. 12:11; 24:16; 29:17

26:8 1 caressing

26:10 p Gen. 20:9

26:11 q Ps. 105:15

26:12 r Matt. 13:8, 23; Mark 4:8

26:12 s Gen. 24:1; 25:8, 11; 26:3; Job 42:12; Prov. 10:22

26:13 t Gen. 24:35; (Prov. 10:22)

26:14 u Gen. 37:11; Eccl. 4:4

26:15 v Gen. 21:25, 30

26:16 w Ex. 1:9

26:17 2 camped

26:18 x Gen. 21:31

26:20 y Gen. 21:25

26:20 3 Lit. Quarrel

26:21 4 Lit. Enmity

26:22 z Gen. 17:6; 28:3; 41:52; Ex. 1:7

26:22 5 Lit. Spaciousness

26:24 a Gen. 26:2

26:24 b Gen. 17:7, 8; 24:12; Ex. 3:6; Acts 7:32

26:24 c Gen. 15:1

26:24 d Gen. 26:3, 4

26:25 e Gen. 12:7, 8; 13:4, 18; 22:9; 33:20

26:25 f Gen. 21:33; Ps. 116:17

26:26 g Gen. 21:22

26:27 h Judg. 11:7

26:27 i Gen. 26:16

26:28 j Gen. 21:22, 23

26:28 6 treaty

26:29 k Gen. 24:31; Ps. 115:15

26:30 l Gen. 19:3

26:31 m Gen. 21:31

26:33 n Gen. 21:31; 28:10

26:33 7 Lit. Oath or Seven

26:33 8 Lit. Well of the Oath or Well of the Seven

26:34 o Gen. 28:8; 36:2

26:35 p Gen. 27:46; 28:1, 8

Genesis 27

27:1 a Gen. 35:28

27:1 b Gen. 48:10; 1 Sam. 3:2

27:2 c (Prov. 27:1; James 4:14)

27:3 d Gen. 25:27, 28

27:4 e Gen. 27:19, 25, 27, 31; 48:9, 15, 16; 49:28; Deut. 33:1; Heb. 11:20

27:4 1 tasty

27:7 2 tasty

27:8 f Gen. 27:13, 43

27:9 g Gen. 27:4

27:10 h Gen. 27:4; 48:16

27:11 i Gen. 25:25

27:12 j Gen. 27:21, 22

27:12 k Gen. 9:25; Deut. 27:18

27:13 l Gen. 43:9; 1 Sam. 25:24; 2 Sam. 14:9; Matt. 27:25

27:14 m Prov. 23:3; Luke 21:34

27:14 3 tasty

27:15 n Gen. 27:27

27:19 o Gen. 27:4

27:21 p Gen. 27:12

27:23 q Gen. 27:16

27:25 r Gen. 27:4, 10, 19, 31

27:27 s Gen. 29:13

27:27 t Song 4:11; Hos. 14:6

27:28 u Heb. 11:20

27:28 v Gen. 27:39; Deut. 33:13, 28; 2 Sam. 1:21; Ps. 133:3; Prov. 3:20; Mic. 5:7; Zech. 8:12

27:28 w Gen. 45:18; Num. 18:12

27:28 x Deut. 7:13; 33:28

27:29 y Gen. 9:25; 25:23; Is. 45:14; 49:7; 60:12, 14

27:29 z Gen. 37:7, 10; 49:8

27:29 a Gen. 12:2, 3; Zeph. 2:8, 9

27:31 b Gen. 27:4

27:31 4 tasty

27:33 c Gen. 25:23; 28:3, 4; Num. 23:20; Rom. 11:29

27:34 d (Heb. 12:17)

27:36 e Gen. 25:26, 32–34

27:36 5 Supplanter or Deceitful, lit. One Who Takes the Heel

27:37 f 2 Sam. 8:14

27:37 g Gen. 27:28, 29

27:37 6 provided support for

27:38 h Heb. 12:17

27:39 i Gen. 27:28; Heb. 11:20

27:39 7 fertility

27:40 j Gen. 25:23; 27:29; 2 Sam. 8:14; (Obad. 18–20)

27:40 k 2 Kin. 8:20–22

27:41 l Gen. 26:27; 32:3–11; 37:4, 5, 8

27:41 m Gen. 50:2–4, 10

27:41 n Obad. 10

27:41 8 are soon here

27:42 o Ps. 64:5

27:43 p Gen. 11:31; 25:20; 28:2, 5

27:44 q Gen. 31:41

27:46 r Gen. 26:34, 35; 28:8

27:46 s Gen. 24:3

Genesis 28

28:1 a Gen. 27:33

28:1 b Gen. 24:3

28:1 1 commanded

28:2 c Hos. 12:12

28:2 d Gen. 25:20

28:2 e Gen. 22:23

28:2 f Gen. 24:29; 27:43; 29:5

28:3 g Gen. 17:16; 35:11; 48:3

28:3 h Gen. 26:4, 24

28:4 i Gen. 12:2, 3; 22:17; Gal. 3:8

28:4 j Gen. 17:8; 23:4; 36:7; 1 Chr. 29:15; Ps. 39:12

28:4 2 Lit. Of your sojournings

28:8 k Gen. 24:3; 26:34, 35; 27:46

28:9 l Gen. 26:34, 35

28:9 m Gen. 36:2, 3

28:9 n Gen. 25:13

28:10 o Gen. 26:23; 46:1; Hos. 12:12

28:10 p Gen. 12:4, 5; 27:43; 29:4; 2 Kin. 19:12; Acts 7:2

28:12 q Gen. 31:10; 41:1; Num. 12:6

28:12 r John 1:51; Heb. 1:4, 14

28:13 s Gen. 35:1; 48:3; Amos 7:7

28:13 t Gen. 26:24

28:13 u Gen. 13:15, 17; 26:3; 35:12

28:14 v Gen. 13:16; 22:17

28:14 w Gen. 13:14, 15; Deut. 12:20

28:14 x Gen. 12:3; 18:18; 22:18; 26:4; Matt. 1:2; Luke 3:34; Gal. 3:8

28:15 y Gen. 26:3, 24; 31:3

28:15 z Gen. 48:16; Num. 6:24; Ps. 121:5, 7, 8

28:15 a Gen. 35:6; 48:21; Deut. 30:3

28:15 b Lev. 26:44; Deut. 7:9; 31:6, 8; Josh. 1:5; 1 Kin. 8:57; Heb. 13:5

28:15 c Num. 23:19

28:15 3 protect

28:16 d Ex. 3:5; Josh. 5:15; Ps. 139:7–12

28:18 e Gen. 31:13, 45

28:18 f Lev. 8:10–12

28:19 g Judg. 1:23, 26

28:19 4 Lit. House of God

28:20 h Gen. 31:13; Judg. 11:30; 2 Sam. 15:8

28:20 i Gen. 28:15

28:20 j 1 Tim. 6:8

28:21 k Judg. 11:31; 2 Sam. 19:24, 30

28:21 l Deut. 26:17; 2 Sam. 15:8

28:22 m Gen. 35:7, 14

28:22 n Gen. 14:20; (Lev. 27:30); Deut. 14:22

28:22 5 tithe

Genesis 29

29:1 a Gen. 25:6; Num. 23:7; Judg. 6:3, 33; Hos. 12:12

29:2 b Gen. 24:10, 11; Ex. 2:15, 16

29:4 c Gen. 11:31; 28:10

29:5 d Gen. 24:24, 29; 28:2

29:6 e Gen. 43:27

29:6 f Gen. 24:11; Ex. 2:16, 17

29:7 1 early in the day

29:9 g Ex. 2:16

29:10 h Ex. 2:17

29:11 i Gen. 33:4; 45:14, 15

29:12 j Gen. 13:8; 14:14, 16; 28:5

29:12 k Gen. 24:28

29:13 l Gen. 24:29–31; Luke 15:20

29:14 m Gen. 2:23; 37:27; Judg. 9:2; 2 Sam. 5:1; 19:12, 13

29:15 n Gen. 30:28; 31:41

29:17 o Gen. 12:11, 14; 26:7

29:17 2 Or weak

29:18 p Gen. 31:41; 2 Sam. 3:14; Hos. 12:12

29:20 q Gen. 30:26; Hos. 12:12

29:21 r Judg. 15:1

29:22 s Judg. 14:10; John 2:1, 2

29:24 t Gen. 30:9, 10

29:25 u Gen. 27:35; 31:7; 1 Sam. 28:12

29:26 3 Lit. place

29:27 v Gen. 31:41; Judg. 14:2

29:29 w Gen. 30:3–5

29:30 x Gen. 29:17–20; Deut. 21:15–17

29:30 y Gen. 30:26; 31:41; Hos. 12:12

29:31 z Ps. 127:3

29:31 a Gen. 30:1

29:31 4 Lit. hated

29:32 b Gen. 16:11; 31:42; Ex. 3:7; 4:31; Deut. 26:7; Ps. 25:18

29:32 5 Lit. See, a Son

29:33 6 Lit. hated

29:33 7 Lit. Heard

29:34 8 Lit. Attached

29:35 c Gen. 49:8; Matt. 1:2

29:35 9 Lit. Praise

Genesis 30

30:1 a Gen. 16:1, 2; 29:31

30:1 b Gen. 37:11

30:1 c 1 Sam. 1:5, 6; (Job 5:2)

30:2 d Gen. 16:2; 1 Sam. 1:5

30:3 e Gen. 16:2

30:3 f Gen. 50:23; Job 3:12

30:3 g Gen. 16:2, 3

30:3 1 Lit. be built up by her

30:4 h Gen. 16:3, 4

30:6 i Gen. 18:25; Ps. 35:24; 43:1; Lam. 3:59

30:6 2 Lit. Judge

30:8 3 Lit. wrestlings of God

30:8 4 Lit. My Wrestling

30:9 j Gen. 30:4

30:11 5 So with Qr., Syr., Tg.; Kt., LXX, Vg. in fortune

30:11 6 Lit. Troop or Fortune

30:13 k Prov. 31:28; Luke 1:48

30:13 7 Lit. Happy

30:14 l Gen. 25:30

30:15 m (Num. 16:9, 13)

30:18 8 Lit. Wages

30:20 9 Lit. Dwelling

30:21 n Gen. 34:1

30:21 10 Lit. Judgment

30:22 o Gen. 19:29; 1 Sam. 1:19, 20

30:22 p Gen. 29:31

30:23 q 1 Sam. 1:6; Is. 4:1; Luke 1:25

30:24 r Gen. 35:16–18

30:24 11 Lit. He Will Add

30:25 s Gen. 24:54, 56

30:25 t Gen. 18:33

30:26 u Gen. 29:18–20, 27, 30; Hos. 12:12

30:27 v Gen. 26:24; 39:3; Is. 61:9

30:28 w Gen. 29:15; 31:7, 41

30:29 x Gen. 31:6, 38–40; Matt. 24:45; Titus 2:10

30:30 y (1 Tim. 5:8)

30:30 12 Lit. at my foot

30:32 z Gen. 31:8

30:33 a Ps. 37:6

30:35 b Gen. 31:9–12

30:37 c Gen. 31:9–12

30:43 d Gen. 12:16; 30:30

30:43 e Gen. 13:2; 24:35; 26:13, 14

Genesis 31

31:1 a Ps. 49:16

31:2 b Gen. 4:5

31:2 c Deut. 28:54

31:3 d Gen. 28:15, 20, 21; 32:9

31:3 e Gen. 46:4

31:5 f Gen. 31:2, 3

31:5 g Gen. 21:22; 28:13, 15; 31:29, 42, 53; Is. 41:10; Heb. 13:5

31:5 1 Lit. face

31:6 h Gen. 30:29; 31:38–41

31:7 i Gen. 29:25; 31:41

31:7 j Num. 14:22; Neh. 4:12; Job 19:3; Zech. 8:23

31:7 k Gen. 15:1; 20:6; 31:29; Job 1:10; Ps. 37:28; 105:14

31:8 l Gen. 30:32

31:9 m Gen. 31:1, 16

31:11 n Gen. 16:7–11; 22:11, 15; 31:13; 48:16

31:12 o Gen. 31:42; Ex. 3:7; Ps. 139:3; Eccl. 5:8

31:13 p Gen. 28:16–22; 35:1, 6, 15

31:13 q Gen. 31:3; 32:9

31:14 r Gen. 2:24

31:15 s Gen. 29:15, 20, 23, 27; Neh. 5:8

31:18 t Gen. 17:8; 33:18; 35:27

31:19 u Gen. 31:30, 34; 35:2; Judg. 17:5; 1 Sam. 19:13; Hos. 3:4

31:19 2 Heb. teraphim

31:21 v Gen. 46:28; 2 Kin. 12:17; Luke 9:51, 53

31:21 3 Lit. set his face toward

31:23 w Gen. 13:8

31:24 x Gen. 20:3; 31:29; 46:2–4; Job 33:15; Matt. 1:20

31:24 y Gen. 24:50; 31:7, 29

31:26 z 1 Sam. 30:2

31:28 a Gen. 31:55; Ruth 1:9, 14; 1 Kin. 19:20; Acts 20:37

31:28 b 1 Sam. 13:13

31:29 c Gen. 28:13; 31:5, 24, 42, 53

31:29 d Gen. 31:24

31:30 e Gen. 31:19; Josh. 24:2; Judg. 17:5; 18:24

31:31 f Gen. 26:7; 32:7, 11

31:32 g Gen. 44:9

31:34 4 Heb. teraphim

31:34 5 Lit. felt

31:35 h Ex. 20:12; Lev. 19:32

31:35 6 Heb. teraphim

31:36 7 transgression

31:39 i Ex. 22:10

31:39 j Ex. 22:10–13

31:41 k Gen. 29:20, 27–30

31:41 l Gen. 31:7

31:42 m Gen. 31:5, 29, 53; Ps. 124:1, 2

31:42 n Gen. 31:53; Is. 8:13

31:42 o Gen. 29:32; Ex. 3:7

31:42 p Gen. 31:24, 29; 1 Chr. 12:17

31:44 q Gen. 21:27, 32; 26:28

31:44 r Josh. 24:27

31:44 8 treaty

31:45 s Gen. 28:18; 35:14; Josh. 24:26, 27

31:47 9 Lit., in Aram., Heap of Witness

31:47 10 Lit., in Heb., Heap of Witness

31:48 t Josh. 24:27

31:49 u Judg. 10:17; 11:29; 1 Sam. 7:5, 6

31:49 11 Lit. Watch

31:53 v Gen. 16:5

31:53 w Gen. 21:23

31:53 x Gen. 31:42

31:53 12 A reference to God

31:55 y Gen. 29:11, 13; 31:28, 43

31:55 z Gen. 28:1

31:55 a Gen. 18:33; 30:25; Num. 24:25

Genesis 32

32:1 a Num. 22:31; 2 Kin. 6:16, 17; (Ps. 34:7; 91:1; Heb. 1:14)

32:2 b Josh. 5:14; Ps. 103:21; 148:2; Luke 2:13

32:2 1 Lit. Double Camp

32:3 c Gen. 14:6; 33:14, 16

32:3 d Gen. 25:30; 36:6–9; Deut. 2:5; Josh. 24:4

32:3 2 Lit. field

32:4 e Prov. 15:1

32:5 f Gen. 30:43

32:5 g Gen. 33:8, 15

32:6 h Gen. 33:1

32:7 i Gen. 32:11; 35:3

32:8 3 Lit. strikes

32:9 j (Ps. 50:15)

32:9 k Gen. 28:13; 31:42

32:9 l Gen. 31:3, 13

32:10 m Gen. 24:27

32:10 n Job 8:7

32:11 o Ps. 59:1, 2

32:11 p Hos. 10:14

32:11 4 Lit. strike

32:12 q Gen. 28:13–15

32:12 r Gen. 22:17

32:13 s Gen. 43:11

32:13 5 he had received

32:20 t (Prov. 21:14)

32:22 u Num. 21:24; Deut. 3:16; Josh. 12:2

32:23 6 across

32:24 v Josh. 5:13–15; Hos. 12:2–4

32:24 7 dawn

32:25 w Matt. 26:41; 2 Cor. 12:7

32:25 8 struck

32:26 x Luke 24:28

32:26 y Hos. 12:4

32:28 z Gen. 35:10; 1 Kin. 18:31; 2 Kin. 17:34

32:28 a Hos. 12:3, 4

32:28 b Gen. 25:31; 27:33

32:28 9 Lit. Prince with God

32:29 c Judg. 13:17, 18

32:29 d Gen. 35:9

32:30 e Gen. 16:13; Ex. 24:10, 11; 33:20; Num. 12:8; Deut. 5:24; Judg. 6:22; Is. 6:5; (Matt. 5:8; 1 Cor. 13:12)

32:30 10 Lit. Face of God

32:31 11 Lit. Face of God; same as Peniel, v. 30

32:32 12 struck

Genesis 33

33:1 a Gen. 32:6

33:3 b Gen. 18:2; 42:6

33:4 c Gen. 32:28

33:4 d Gen. 45:14, 15

33:5 e Gen. 48:9; (Ps. 127:3); Is. 8:18

33:8 f Gen. 32:13–16

33:8 g Gen. 32:5

33:10 h Gen. 43:3; 2 Sam. 3:13; 14:24, 28, 32

33:11 i Judg. 1:15; 1 Sam. 25:27; 30:26

33:11 j Gen. 30:43; Ex. 33:19

33:11 k 2 Kin. 5:23

33:11 1 Lit. all

33:14 l Gen. 32:3; 36:8

33:14 2 can stand

33:15 m Gen. 34:11; 47:25; Ruth 2:13

33:17 n Josh. 13:27; Judg. 8:5; Ps. 60:6

33:17 3 shelters

33:17 4 Lit. Booths

33:18 o John 3:23

33:18 p Gen. 12:6; 35:4; Josh. 24:1; Judg. 9:1; Ps. 60:6

33:18 5 Or to Shalem, a city of

33:19 q Josh. 24:32; John 4:5

33:19 6 Lit. the field

33:20 r Gen. 35:7

33:20 7 Lit. God, the God of Israel

Genesis 34

34:1 a Gen. 30:21

34:2 b Gen. 20:2

34:3 1 Lit. clung to

34:3 2 tenderly

34:4 c Judg. 14:2

34:5 d 2 Sam. 13:22

34:5 3 kept silent

34:7 e Deut. 22:20–30; Josh. 7:15; Judg. 20:6

34:7 f Deut. 23:17; 2 Sam. 13:12

34:12 g Ex. 22:16, 17; Deut. 22:29

34:12 4 bride-price

34:13 h Gen. 31:7; Ex. 8:29

34:14 i Ex. 12:48

34:14 j Josh. 5:2–9

34:19 k 1 Chr. 4:9

34:20 l Gen. 19:1; 23:10; Ruth 4:1, 11; 2 Sam. 15:2

34:24 m Gen. 23:10, 18

34:25 n Gen. 29:33, 34; 42:24; 49:5–7

34:26 o Gen. 49:5, 6

34:30 p Gen. 49:6

34:30 q Josh. 7:25

34:30 r Ex. 5:21; 1 Sam. 13:4; 2 Sam. 10:6

34:30 s Gen. 46:26, 27; Deut. 4:27; 1 Chr. 16:19; Ps. 105:12

Genesis 35

35:1 a Gen. 28:19; 31:13

35:1 b Gen. 28:13

35:1 c Gen. 27:43

35:2 d Gen. 18:19; Josh. 24:15

35:2 e Gen. 31:19, 30, 34; Josh. 24:2, 14, 23

35:2 f Ex. 19:10, 14; Lev. 13:6

35:3 g Gen. 32:7, 24; Ps. 107:6

35:3 h Gen. 28:15, 20; 31:3, 42

35:4 i Hos. 2:13

35:4 j Josh. 24:26; Judg. 9:6

35:4 1 idols

35:5 k Ex. 15:16; 23:27; (Deut. 2:25; 11:25); Josh. 2:9; 1 Sam. 14:15

35:6 l Gen. 28:19, 22; 48:3

35:7 m Gen. 33:20; 35:3; Eccl. 5:4

35:7 n Gen. 28:13

35:7 2 Lit. God of the House of God

35:8 o Gen. 24:59

35:8 3 Lit. Terebinth of Weeping

35:9 p Josh. 5:13; Dan. 10:5

35:9 q Gen. 32:29; Hos. 12:4

35:10 r Gen. 17:5

35:10 s Gen. 32:28

35:11 t Gen. 17:1; 28:3; 48:3, 4; Ex. 6:3

35:11 u Gen. 9:1, 7

35:11 v Gen. 17:5, 6, 16; 28:3; 48:4

35:12 w Gen. 12:7; 13:15; 26:3, 4; 28:13; 48:4; Ex. 32:13

35:13 x Gen. 17:22; 18:33

35:13 4 departed

35:14 y Gen. 28:18, 19; 31:45

35:15 z Gen. 28:19

35:17 a Gen. 30:24; 1 Sam. 4:20

35:18 5 Lit. Son of My Sorrow

35:18 6 Lit. Son of the Right Hand

35:19 b Gen. 48:7

35:19 c Ruth 1:2; 4:11; Mic. 5:2; Matt. 2:6

35:20 d 1 Sam. 10:2

35:21 e Mic. 4:8

35:22 f Gen. 49:4; 1 Chr. 5:1

35:23 g Gen. 29:31–35; 30:18–20; 46:8; Ex. 1:1–4

35:27 h Gen. 13:18; 18:1; 23:19

35:27 i Josh. 14:15

35:27 7 Lit. Town or City of Arba

35:29 j Gen. 15:15; 25:8; 49:33

35:29 k Gen. 25:9; 49:31

35:29 8 Joined his ancestors

Genesis 36

36:1 a Gen. 25:30

36:2 b Gen. 26:34; 28:9

36:2 c 2 Kin. 7:6

36:2 d Gen. 36:25

36:2 1 Or Oholibamah

36:3 e Gen. 28:9

36:4 f 1 Chr. 1:35

36:5 2 Or Oholibamah

36:7 g Gen. 13:6, 11

36:7 h Gen. 17:8; 28:4; Heb. 11:9

36:8 i Gen. 32:3; Deut. 2:5; Josh. 24:4

36:8 j Gen. 36:1, 19

36:10 k 1 Chr. 1:35

36:11 3 Zephi, 1 Chr. 1:36

36:12 l Ex. 17:8–16; Num. 24:20; Deut. 25:17–19; 1 Sam. 15:2, 3

36:14 4 Or Oholibamah

36:16 5 Sam. omits Chief Korah

36:18 6 Or Oholibamah

36:20 m 1 Chr. 1:38–42

36:20 n Gen. 14:6; Deut. 2:12, 22

36:22 7 Homam, 1 Chr. 1:39

36:23 8 Alian, 1 Chr. 1:40

36:23 9 Shephi, Chr. 1:40

36:24 o Lev. 19:19

36:24 10 So with MT, Vg. (hot springs); LXX Jamin; Tg. mighty men; Talmud mules

36:25 11 Or Oholibamah

36:26 12 Heb. Dishan

36:26 13 Hamran, 1 Chr. 1:41

36:27 14 Jaakan, 1 Chr. 1:42

36:28 p Job 1:1

36:31 q Gen. 17:6, 16; 35:11; 1 Chr. 1:43

36:37 r Gen. 10:11

36:39 15 Sam., Syr. Hadad and 1 Chr. 1:50

36:39 16 Pai, 1 Chr. 1:50

36:40 17 Aliah, 1 Chr. 1:51

36:41 18 Or Oholibamah

36:43 19 Heb. Edom

Genesis 37

37:1 a Gen. 17:8; 23:4; 28:4; 36:7; Heb. 11:9

37:1 1 sojourner, temporary resident

37:2 b Gen. 35:25, 26; 1 Sam. 2:22–24

37:3 c Gen. 44:20

37:3 d Gen. 37:23, 32; Judg. 5:30; 1 Sam. 2:19

37:4 e Gen. 27:41; 49:23; 1 Sam. 17:28; John 15:18–20

37:7 f Gen. 42:6, 9; 43:26; 44:14

37:9 g Gen. 46:29; 47:25

37:10 h Gen. 27:29

37:11 i Matt. 27:17, 18; Acts 7:9

37:11 j Dan. 7:28; Luke 2:19, 51

37:12 k Gen. 33:18–20

37:14 l Gen. 13:18; 23:2, 19; 35:27; Josh. 14:14, 15; Judg. 1:10

37:16 m Song 1:7

37:17 n 2 Kin. 6:13

37:18 o 1 Sam. 19:1; Ps. 31:13; 37:12, 32; Matt. 21:38; 26:3, 4; 27:1; Mark 14:1; John 11:53; Acts 23:12

37:19 2 Lit. master of dreams

37:20 p Gen. 37:22; Prov. 1:11

37:21 q Gen. 42:22

37:23 r Matt. 27:28

37:25 s Prov. 30:20

37:25 t Gen. 16:11, 12; 37:28, 36; 39:1

37:25 u Jer. 8:22

37:26 v Gen. 37:20

37:27 w 1 Sam. 18:17

37:27 x Gen. 42:21

37:27 y Gen. 29:14

37:28 z Gen. 37:25; Judg. 6:1–3; 8:22, 24

37:28 a Gen. 45:4, 5; Ps. 105:17; Acts 7:9

37:28 b Matt. 27:9

37:29 c Gen. 37:34; 44:13; Job 1:20

37:30 d Gen. 42:13, 36

37:31 e Gen. 37:3, 23

37:33 f Gen. 37:20

37:34 g Gen. 37:29; 2 Sam. 3:31

37:34 h Gen. 50:10

37:35 i 2 Sam. 12:17

37:35 j Gen. 25:8; 35:29; 42:38; 44:29, 31

37:36 k Gen. 39:1

37:36 3 MT Medanites

Genesis 38

38:1 a 2 Kin. 4:8

38:2 b Gen. 34:2

38:2 c 1 Chr. 2:3

38:3 d Gen. 46:12; Num. 26:19

38:4 e Gen. 46:12; Num. 26:19

38:5 f Num. 26:20

38:6 g Gen. 21:21

38:6 h Ruth 4:12

38:7 i Gen. 46:12; Num. 26:19

38:7 j 1 Chr. 2:3

38:8 k Deut. 25:5, 6; Matt. 22:24

38:9 l Deut. 25:6

38:10 m Gen. 46:12; Num. 26:19

38:10 1 Lit. was evil in the eyes of

38:11 n Ruth 1:12, 13

38:11 o Lev. 22:13

38:12 p 2 Sam. 13:39

38:13 q Josh. 15:10, 57; Judg. 14:1

38:14 r Prov. 7:12

38:14 s Gen. 38:11, 26

38:17 t Judg. 15:1; Ezek. 16:33

38:17 u Gen. 38:20

38:18 v Gen. 38:25; 41:42

38:19 w Gen. 38:14

38:21 2 in full view

38:24 x Judg. 19:2

38:24 y Lev. 20:14; 21:9; Deut. 22:21

38:24 3 pregnant

38:25 z Gen. 37:32; 38:18

38:26 a Gen. 37:33

38:26 b 1 Sam. 24:17

38:26 c Gen. 38:14

38:26 d Job 34:31, 32

38:29 e Gen. 46:12; Num. 26:20; Ruth 4:12; 1 Chr. 2:4; Matt. 1:3

38:29 4 Lit. Breach or Breakthrough

38:30 f Gen. 46:12; 1 Chr. 2:4; Matt. 1:3

Genesis 39

39:1 a Gen. 12:10; 43:15

39:1 b Gen. 37:36; Ps. 105:17

39:1 c Gen. 37:28; 45:4

39:2 d Gen. 26:24, 28; 28:15; 35:3; 39:3, 21, 23; 1 Sam. 16:18; 18:14, 28; Acts 7:9

39:3 e Ps. 1:3

39:3 1 to be a success

39:4 f Gen. 18:3; 19:19; 39:21

39:4 g Gen. 24:2, 10; 39:8, 22; 41:40

39:4 2 Lit. in his hand

39:5 h Gen. 18:26; 30:27; 2 Sam. 6:11

39:6 i Gen. 29:17; 1 Sam. 16:12

39:6 3 Care

39:6 4 Food

39:7 j 2 Sam. 13:11

39:7 5 Lit. lifted up her eyes toward

39:9 k Lev. 20:10; Prov. 6:29, 32

39:9 l Gen. 20:6; 42:18; 2 Sam. 12:13; Ps. 51:4

39:10 m Prov. 1:10

39:12 n Prov. 7:13

39:14 o Gen. 14:13; 41:12

39:14 6 laugh at

39:17 p Ex. 23:1; Ps. 120:3; Prov. 26:28

39:19 q Prov. 6:34, 35

39:20 r Ps. 105:18; (1 Pet. 2:19)

39:20 s Gen. 40:3, 15; 41:14

39:21 t Gen. 39:2; Ex. 3:21; Ps. 105:19; (Prov. 16:7); Dan. 1:9; Acts 7:9, 10

39:21 7 Caused him to be viewed with favor by

39:22 u Gen. 39:4; 40:3, 4

39:23 v Gen. 39:2, 3

39:23 8 Lit. his hand

Genesis 40

40:1 a Gen. 40:11, 13; Neh. 1:11

40:2 b Prov. 16:14

40:3 c Gen. 39:1, 20, 23; 41:10

40:5 d Gen. 37:5; 41:1

40:6 1 dejected

40:7 e Neh. 2:2

40:8 f Gen. 41:15

40:8 g (Gen. 41:16; Dan. 2:11, 20–22, 27, 28, 47)

40:12 h Gen. 40:18; 41:12, 25; Judg. 7:14; Dan. 2:36; 4:18, 19

40:12 i Gen. 40:18; 42:17

40:13 j 2 Kin. 25:27; Ps. 3:3; Jer. 52:31

40:13 2 position

40:14 k 1 Sam. 25:31; Luke 23:42

40:14 l Gen. 24:49; 47:29; Josh. 2:12; 1 Sam. 20:14, 15; 2 Sam. 9:1; 1 Kin. 2:7

40:15 m Gen. 37:26–28

40:15 n Gen. 39:20

40:16 3 Or baskets of white bread

40:18 o Gen. 40:12

40:19 p Gen. 40:13

40:19 q Deut. 21:22

40:19 4 Lit. up

40:20 r Matt. 14:6–10

40:20 s Mark 6:21

40:20 t Gen. 40:13, 19; 2 Kin. 25:27; Jer. 52:31; Matt. 25:19

40:21 u Gen. 40:13

40:21 v Neh. 2:1

40:22 w Gen. 40:19; Deut. 21:23; Esth. 7:10

40:23 x Job 19:14; Ps. 31:12; Eccl. 9:15, 16; Is. 49:15; Amos 6:6

Genesis 41

41:1 a Gen. 40:5; Judg. 7:13

41:6 b Ex. 10:13; Ezek. 17:10

41:8 c Dan. 2:1, 3; 4:5, 19

41:8 d Ex. 7:11, 22; Is. 29:14; Dan. 1:20; 2:2; 4:7

41:8 e Matt. 2:1

41:9 f Gen. 40:1, 14, 23

41:10 g Gen. 40:2, 3

41:10 h Gen. 39:20

41:11 i Gen. 40:5; Judg. 7:15

41:12 j Gen. 39:14; 43:32

41:12 k Gen. 37:36

41:12 l Gen. 40:12

41:13 m Gen. 40:21, 22

41:14 n Ps. 105:20

41:14 o Dan. 2:25

41:14 p (1 Sam. 2:8)

41:14 q 2 Kin. 25:27–29

41:15 r Gen. 41:8, 12; Dan. 5:16

41:16 s Dan. 2:30; Acts 3:12; (2 Cor. 3:5)

41:16 t Gen. 40:8; 41:25, 28, 32; Deut. 29:29; Dan. 2:22, 28, 47

41:17 u Gen. 41:1

41:22 1 Heads of grain

41:24 v Gen. 41:8; Ex. 7:11; Is. 8:19; Dan. 4:7

41:25 w Gen. 41:28, 32; Dan. 2:28, 29, 45; Rev. 4:1

41:26 2 Heads of grain

41:27 x 2 Kin. 8:1

41:28 y (Gen. 41:25, 32; Dan. 2:28)

41:29 z Gen. 41:47

41:30 a Gen. 41:54, 56

41:30 b Gen. 47:13; Ps. 105:16

41:32 c Gen. 41:25, 28; Num. 23:19; Is. 46:10, 11

41:34 d (Prov. 6:6–8)

41:34 3 overseers

41:35 e Gen. 41:48

41:35 4 Lit. hand

41:36 f Gen. 47:15, 19

41:36 5 Lit. supply

41:36 6 be cut off

41:37 g Ps. 105:19; Acts 7:10

41:38 h Num. 27:18; (Job 32:8; Prov. 2:6); Dan. 4:8, 9, 18; 5:11, 14; 6:3

41:40 i Ps. 105:21; Acts 7:10

41:40 7 In charge of

41:41 j Gen. 42:6; Ps. 105:21; Dan. 6:3; Acts 7:10

41:42 k Esth. 3:10

41:42 l Esth. 8:2, 15

41:42 m Dan. 5:7, 16, 29

41:43 n Gen. 46:29

41:43 o Esth. 6:9

41:43 p Gen. 42:6

41:45 q Gen. 46:20

41:45 8 Probably Egyptian for God Speaks and He Lives

41:46 r 1 Sam. 16:21; 1 Kin. 12:6, 8; Dan. 1:19

41:47 9 Lit. by handfuls

41:49 s Gen. 22:17; Judg. 7:12; 1 Sam. 13:5

41:50 t Gen. 46:20; 48:5

41:51 u Ps. 45:10

41:51 10 Lit. Making Forgetful

41:52 v Gen. 17:6; 28:3; 49:22

41:52 11 Lit. Fruitfulness

41:54 w Ps. 105:16; Acts 7:11

41:54 x Gen. 41:30

41:55 y John 2:5

41:56 z Gen. 42:6

41:56 12 Lit. all that was in them

41:57 a Ezek. 29:12

41:57 b Gen. 27:28, 37; 42:3

Genesis 42

42:1 a Acts 7:12

42:2 b Gen. 43:8; Ps. 33:18, 19; Is. 38:1

42:4 c Gen. 42:38

42:5 d Gen. 12:10; 26:1; 41:57; Acts 7:11

42:6 e Gen. 41:41, 55

42:6 f Gen. 37:7–10; 41:43; Is. 60:14

42:7 g Gen. 45:1, 2

42:7 1 harshly

42:9 h Gen. 37:5–9

42:9 2 Exposed parts

42:13 i Gen. 37:30; 42:32; 44:20; Lam. 5:7

42:15 j 1 Sam. 1:26; 17:55

42:16 3 Lit. bound

42:17 k Gen. 40:4, 7, 12

42:17 4 Lit. gathered

42:18 l Gen. 22:12; 39:9; Ex. 1:17; Lev. 25:43; Neh. 5:15; Prov. 1:7; 9:10

42:20 m Gen. 42:34; 43:5; 44:23

42:21 n Gen. 37:26–28; 44:16; 45:3; Job 36:8, 9; Hos. 5:15

42:21 o Prov. 21:13; Matt. 7:2

42:22 p Gen. 37:21, 22, 29

42:22 q Gen. 9:5, 6; 1 Kin. 2:32; 2 Chr. 24:22; Ps. 9:12; Luke 11:50, 51

42:24 r Gen. 43:30; 45:14, 15

42:24 s Gen. 34:25, 30; 43:14, 23

42:25 t Gen. 44:1

42:25 u Gen. 43:12

42:25 v (Matt. 5:44; Rom. 12:17, 20, 21; 1 Pet. 3:9)

42:27 w Gen. 43:21, 22

42:28 5 sank

42:30 x Gen. 42:7

42:30 6 harshly

42:33 y Gen. 42:15, 19, 20

42:34 z Gen. 42:20; 43:3, 5

42:34 a Gen. 34:10

42:35 b Gen. 43:12, 15, 21

42:36 c Gen. 43:14

42:36 d Gen. 35:18; (Rom. 8:28, 31)

42:38 e Gen. 37:22; 42:13; 44:20, 28

42:38 f Gen. 42:4; 44:29

42:38 g Gen. 37:35; 44:31

Genesis 43

43:1 a Gen. 41:54, 57; 42:5; 45:6, 11

43:2 b Gen. 42:2; 44:25

43:3 c Gen. 42:20; 43:5; 44:23

43:6 1 Lit. wickedly

43:8 d Gen. 42:2; 47:19

43:9 e Gen. 42:37; 44:32; Philem. 18, 19

43:11 f Gen. 32:20; 33:10; 43:25, 26; (Prov. 18:16)

43:11 g Gen. 37:25; Jer. 8:22; Ezek. 27:17

43:12 h Gen. 42:25, 35; 43:21, 22

43:14 i Gen. 17:1; 28:3; 35:11; 48:3

43:14 j Gen. 39:21; Ps. 106:46

43:14 k Gen. 42:36; Esth. 4:16

43:15 l Gen. 39:1; 46:3, 6

43:16 m Gen. 24:2; 39:4; 44:1

43:16 2 Lit. a slaughter

43:18 n Gen. 42:28

43:18 3 Lit. roll himself upon us

43:20 o Gen. 42:3, 10

43:21 p Gen. 42:27, 35

43:23 q Gen. 42:24

43:24 r Gen. 18:4; 19:2; 24:32

43:26 s Gen. 37:7, 10; 42:6; 44:14

43:27 t Gen. 29:6; 42:11, 13; 43:7; 45:3; 2 Kin. 4:26

43:28 u Gen. 37:7, 10

43:29 v Gen. 35:17, 18

43:29 w Gen. 42:13

43:30 x 1 Kin. 3:26

43:30 y Gen. 42:24; 45:2, 14, 15; 46:29

43:31 z Gen. 43:25

43:32 a Gen. 41:12; Ex. 1:15

43:32 b Gen. 46:34; Ex. 8:26

43:33 c Gen. 27:36; 42:7; Deut. 21:16, 17

43:34 d Gen. 35:24; 45:22

Genesis 44

44:1 a Gen. 43:16

44:1 b Gen. 42:25

44:1 1 Lit. the one over

44:4 c 1 Sam. 25:21

44:8 d Gen. 43:21

44:9 e Gen. 31:32

44:12 2 finished with

44:13 f Gen. 37:29, 34; Num. 14:6; 2 Sam. 1:11

44:14 g Gen. 37:7, 10

44:16 h (Num. 32:23)

44:16 i Gen. 44:9

44:17 j Prov. 17:15

44:18 k Gen. 18:30, 32; Ex. 32:22

44:20 l Gen. 37:3; 43:8; 44:30

44:20 m Gen. 42:38

44:20 n Gen. 46:19

44:20 o Gen. 42:4

44:21 p Gen. 42:15, 20

44:23 q Gen. 43:3, 5

44:25 r Gen. 43:2

44:27 s Gen. 30:22–24; 35:16–18; 46:19

44:28 t Gen. 37:31–35

44:29 u Gen. 42:36, 38; 44:31

44:30 v (1 Sam. 18:1; 25:29)

44:32 w Gen. 43:9

44:33 x Ex. 32:32

44:34 3 Lit. find

Genesis 45

45:1 a Acts 7:13

45:2 b Gen. 43:30; 46:29

45:3 c Gen. 43:27; Acts 7:13

45:4 d Gen. 37:28; 39:1; Ps. 105:17

45:5 e Gen. 45:7, 8; 50:20; Ps. 105:16, 17

45:6 f Gen. 43:1; 47:4, 13

45:7 g Gen. 45:5; 50:20

45:7 1 remnant

45:8 h (Rom. 8:28)

45:8 i Judg. 17:10; Is. 22:21

45:8 j Gen. 41:43; 42:6

45:9 2 delay

45:10 k Gen. 46:28, 34; 47:1, 6; Ex. 9:26

45:11 l Gen. 47:12

45:12 m Gen. 42:23

45:13 n Gen. 46:6–28; Acts 7:14

45:15 o Gen. 48:10

45:18 p Gen. 27:28; 47:6; Deut. 32:9–14

45:18 3 The choicest produce

45:21 q Gen. 45:19; 46:5

45:21 4 wagons

45:22 r 2 Kin. 5:5

45:22 s Gen. 43:34

45:26 t Job 29:24; Ps. 126:1; Luke 24:11, 41

45:27 u Judg. 15:19; Is. 40:29

Genesis 46

46:1 a Gen. 21:31, 33; 26:32, 33; 28:10

46:1 b Gen. 26:24, 25; 28:13; 31:42; 32:9

46:2 c Gen. 15:1; 22:11; 31:11; Num. 12:6; Job 33:14, 15

46:3 d Gen. 17:1; 28:13

46:3 e Gen. 12:2; Ex. 1:9; 12:37; Deut. 26:5

46:4 f Gen. 28:15; 31:3; 48:21; Ex. 3:12

46:4 g Gen. 15:16; 50:12, 24, 25; Ex. 3:8

46:4 h Gen. 50:1

46:4 1 Will close your eyes when you die

46:5 i Gen. 47:9; Acts 7:15

46:5 j Gen. 45:19–21

46:5 2 wagons

46:6 k Deut. 26:5; Josh. 24:4; Ps. 105:23; Is. 52:4; Acts 7:15

46:8 l Ex. 1:1–4

46:8 m Num. 26:4, 5; 1 Chr. 2:1

46:9 n Ex. 6:14

46:10 o Ex. 6:15; Num. 26:12

46:10 3 Nemuel, 1 Chr. 4:24

46:10 4 Jarib, 1 Chr. 4:24

46:10 5 Zerah, 1 Chr. 4:24

46:11 p Ex. 6:16, 17; 1 Chr. 6:1, 16

46:12 q Num. 26:19, 20; 1 Chr. 2:3; 4:21

46:12 r Gen. 38:3, 7, 10

46:12 s Gen. 38:29

46:13 6 Puah, Num. 26:23; 1 Chr. 7:1

46:13 7 Jashub, Num. 26:24; 1 Chr. 7:1

46:14 t Num. 26:26

46:15 u Gen. 35:23; 49:31

46:16 8 Sam., LXX Zephon and Num. 26:15

46:16 9 Ozni, Num. 26:16

46:16 10 Arod, Num. 26:17

46:17 v Num. 26:44–47; 1 Chr. 7:30

46:18 w Gen. 30:10; 37:2

46:18 x Gen. 29:24

46:19 y Gen. 35:24

46:19 z Gen. 44:27

46:20 a Gen. 41:45, 50–52; 48:1

46:21 b 1 Chr. 7:6; 8:1

46:21 c Num. 26:38

46:21 d Num. 26:39; 1 Chr. 7:12

46:21 11 Hupham, Num. 26:39

46:23 12 Shuham, Num. 26:42

46:24 e Num. 26:48

46:24 13 Jahziel, 1 Chr. 7:13

46:24 14 Shallum, 1 Chr. 7:13

46:25 f Gen. 30:5, 7

46:25 g Gen. 29:29

46:26 h Ex. 1:5

46:26 i Gen. 35:11

46:27 j Ex. 1:5; Deut. 10:22; Acts 7:14

46:28 k Gen. 31:21

46:28 l Gen. 47:1

46:29 m Gen. 41:43

46:29 n Gen. 45:14, 15

46:30 o Luke 2:29, 30

46:31 p Gen. 47:1

46:32 q Gen. 47:3

46:33 r Gen. 47:2, 3

46:34 s Gen. 47:3

46:34 t Gen. 30:35; 34:5; 37:17

46:34 u Gen. 43:32; Ex. 8:26

46:34 15 loathsome

Genesis 47

47:1 a Gen. 46:31

47:1 b Gen. 45:10; 46:28; 50:8

47:2 c Acts 7:13

47:3 d Gen. 46:33; Jon. 1:8

47:3 e Gen. 46:32, 34; Ex. 2:17, 19

47:4 f Gen. 15:13; Deut. 26:5; Ps. 105:23

47:4 g Gen. 43:1; Acts 7:11

47:4 h Gen. 46:34

47:6 i Gen. 20:15; 45:10, 18; 47:11

47:6 j Gen. 47:4

47:7 k Gen. 47:10; 48:15, 20; 2 Sam. 14:22; 1 Kin. 8:66; Heb. 7:7

47:9 l Ps. 39:12; (Heb. 11:9, 13)

47:9 m Gen. 47:28

47:9 n (Job 14:1)

47:9 o Gen. 5:5; 11:10, 11; 25:7, 8; 35:28

47:9 1 Lit. sojourning

47:10 p Gen. 47:7

47:11 q Ex. 1:11; 12:37

47:11 r Gen. 47:6, 27

47:12 s Gen. 45:11; 50:21

47:13 t Gen. 41:30; Acts 7:11

47:14 u Gen. 41:56; 42:6

47:15 v Gen. 47:19

47:17 2 supplied

47:19 w Gen. 43:8

47:20 x Jer. 32:43

47:21 3 So with MT, Tg.; Sam., LXX, Vg. made the people virtual slaves

47:22 y Lev. 25:34; Ezra 7:24

47:22 z Gen. 41:45

47:25 a Gen. 33:15

47:26 b Gen. 47:22

47:27 c Gen. 47:11

47:27 d Gen. 17:6; 26:4; 35:11; 46:3; Ex. 1:7; Deut. 26:5; Acts 7:17

47:29 e Deut. 31:14; 1 Kin. 2:1

47:29 f Gen. 24:2–4

47:29 g Gen. 24:49; Josh. 2:14

47:29 h Gen. 50:25

47:30 i 2 Sam. 19:37

47:30 j Gen. 49:29; 50:5–13; Heb. 11:21

47:31 k Gen. 48:2; 1 Kin. 1:47; Heb. 11:21

Genesis 48

48:1 a Gen. 41:51, 56; 46:20; 50:23; Josh. 14:4

48:2 1 Collected his strength

48:3 b Gen. 43:14; 49:25

48:3 c Gen. 28:13, 19; 35:6, 9

48:4 d Gen. 46:3

48:4 e Gen. 35:12; Ex. 6:8

48:4 f Gen. 17:8

48:5 g Gen. 41:50; 46:20; 48:8; Josh. 13:7; 14:4

48:6 2 children

48:6 3 Who are born to you

48:7 h Gen. 35:9, 16, 19, 20

48:9 i Gen. 27:4; 47:15

48:10 j Gen. 27:1; 1 Sam. 3:2

48:10 k Gen. 27:27; 45:15; 50:1

48:11 l Gen. 45:26

48:14 m Matt. 19:15; Mark 10:16

48:14 n Gen. 48:19

48:14 o Gen. 41:51, 52; Josh. 17:1

48:15 p Gen. 47:7, 10; 49:24; (Heb. 11:21)

48:15 q Gen. 17:1; 24:40; 2 Kin. 20:3

48:16 r Gen. 22:11, 15–18; 28:13–15; 31:11; (Ps. 34:22; 121:7)

48:16 s Amos 9:12; Acts 15:17

48:16 t Num. 26:34, 37

48:17 u Gen. 48:14

48:19 v Gen. 48:14

48:19 w Num. 1:33, 35; Deut. 33:17

48:20 x Ruth 4:11, 12

48:21 y Gen. 28:15; 46:4; 50:24

48:22 z Gen. 14:7; Josh. 24:32; John 4:5

48:22 a Gen. 34:28

48:22 4 Lit. shoulder

Genesis 49

49:1 a Deut. 33:1, 6–25; (Amos 3:7)

49:1 b Num. 24:14; (Deut. 4:30); Is. 2:2; 39:6; Jer. 23:20; Heb. 1:2

49:3 c Gen. 29:32

49:4 d Gen. 35:22; Deut. 27:20; 1 Chr. 5:1

49:5 1 violence

49:6 e Ps. 64:2; Prov. 1:15, 16

49:6 f Ps. 26:9; Eph. 5:11

49:6 g Gen. 34:26

49:6 2 lamed

49:7 h Num. 18:24; Josh. 19:1, 9; 21:1–42; 1 Chr. 4:24–27

49:8 i Deut. 33:7; Rev. 5:5

49:8 j Ps. 18:40

49:8 k Gen. 27:29; 1 Chr. 5:2

49:9 l Deut. 33:22; Ezek. 19:5–7; Mic. 5:8; (Rev. 5:5)

49:9 m Num. 23:24; 24:9

49:9 3 couches

49:10 n Num. 24:17; Jer. 30:21; Matt. 1:3; 2:6; Luke 3:33; Rev. 5:5

49:10 o Ps. 60:7

49:10 p Is. 11:1; (Matt. 21:9)

49:10 q Deut. 18:15; Ps. 2:6–9; 72:8–11; Is. 42:1, 4; 49:6; 60:1–5; (Luke 2:30–32)

49:10 4 A symbol of kingship

49:13 r Deut. 33:18, 19; Josh. 19:10, 11

49:13 s Gen. 10:19; Josh. 11:8

49:14 t 1 Chr. 12:32

49:15 u 1 Sam. 10:9

49:16 v Gen. 30:6; Deut. 33:22; Judg. 18:26, 27

49:17 w Judg. 18:27

49:18 x Ex. 15:2; Ps. 25:5; 40:1–3; 119:166, 174; Is. 25:9; Mic. 7:7

49:19 y Gen. 30:11; Deut. 33:20; 1 Chr. 5:18

49:19 5 Lit. Troop

49:19 6 Lit. raid

49:20 z Deut. 33:24; Josh. 19:24–31

49:21 a Deut. 33:23

49:23 b Gen. 37:4, 24; Ps. 118:13

49:24 c Job 29:20; Ps. 37:15

49:24 d Ps. 132:2, 5; Is. 1:24; 49:26

49:24 e Gen. 45:11; 47:12

49:24 f (Ps. 23:1; 80:1)

49:24 g (Ps. 118:22); Is. 28:16; (1 Pet. 2:6–8)

49:24 7 Or supple

49:25 h Gen. 28:13; 32:9; 35:3; 43:23; 50:17

49:25 i Gen. 17:1; 35:11

49:25 j Deut. 33:13

49:26 k Deut. 33:15; Hab. 3:6

49:26 l Deut. 33:16

49:27 m Judg. 20:21, 25

49:27 n Num. 23:24; Esth. 8:11; Ezek. 39:10; Zech. 14:1

49:29 o Gen. 15:15; 25:8; 35:29

49:29 p Gen. 47:30; 2 Sam. 19:37

49:29 q Gen. 23:16–20; 50:13

49:30 r Gen. 23:3–20

49:31 s Gen. 23:19, 20; 25:9

49:31 t Gen. 35:29; 50:13

Genesis 50

50:1 a Gen. 46:4, 29

50:1 b 2 Kin. 13:14

50:2 c Gen. 50:26; 2 Chr. 16:14; Matt. 26:12; Mark 16:1; Luke 24:1; John 19:39, 40

50:3 d Gen. 37:34; Num. 20:29; Deut. 34:8

50:3 1 Lit. wept

50:4 e Esth. 4:2

50:5 f Gen. 47:29–31

50:5 g 2 Chr. 16:14; Is. 22:16; Matt. 27:60

50:10 h Acts 8:2

50:10 i 1 Sam. 31:13; Job 2:13

50:11 2 Lit. Mourning of Egypt

50:13 j Gen. 49:29–31; Acts 7:16

50:13 k Gen. 23:16–20

50:15 l (Job 15:21)

50:15 3 fully

50:17 m (Prov. 28:13)

50:17 n Gen. 49:25

50:18 o Gen. 37:7–10; 41:43; 44:14

50:19 p Gen. 45:5

50:19 q Gen. 30:2; 2 Kin. 5:7

50:20 r Gen. 45:5, 7; Ps. 56:5

50:20 s (Acts 3:13–15)

50:21 t (Matt. 5:44)

50:21 4 Lit. to their hearts

50:23 u Gen. 48:1; Job 42:16

50:23 v Num. 26:29; 32:39

50:23 w Gen. 30:3

50:24 x Gen. 15:14; 46:4; 48:21; Ex. 3:16, 17; Josh. 3:17; Heb. 11:22

50:24 y Gen. 26:3; 35:12; 46:4; Ex. 6:8

50:25 z Gen. 47:29, 30; Ex. 13:19; Josh. 24:32; Acts 7:15, 16; Heb. 11:22

50:25 a Gen. 17:8; 28:13; 35:12; Deut. 1:8; 30:1–8

50:25 b Ex. 13:19

50:25 5 give attention to

Introduction to Exodus

Title

The Greek Septuagint (LXX) and the Latin Vulgate versions of the OT assigned the title “Exodus” to this second book of Moses, because the departure of Israel from Egypt is the dominant historical fact in the book (19:1). In the Hebrew Bible, the opening words, “And (or Now) these are the names,” served as the title of the book. The opening “And” or “Now” in the Hebrew title suggests that this book was to be accepted as the obvious sequel to Genesis, the first book of Moses. Hebrews 11:22 commends the faith of Joseph who, while on his deathbed (ca. 1804 B.C.), spoke of the “departure” or the “exiting” of the sons of Israel, looking ahead over 350 years to the Exodus (ca. 1445 B.C.).

Author and Date

Mosaic authorship of Exodus is unhesitatingly affirmed. Moses followed God’s instructions and “wrote all the words of the LORD” (24:4), which included at the least the record of the battle with Amalek (17:14), the Ten Commandments (34:4, 27-29), and the Book of the Covenant (20:22-23:33). Similar assertions of Mosaic writing occur elsewhere in the Pentateuch: Moses is identified as the one who recorded the “starting points of their journeys” (Num. 33:2) and who “wrote this law” (Deut. 31:9).

The OT corroborates Mosaic authorship of the portions mentioned above (see Josh. 1:7, 8; 8:31, 32; 1 Kin. 2:3; 2 Kin. 14:6; Neh. 13:1; Dan. 9:11-13; and Mal. 4:4). The NT concurs by citing Ex. 3:6 as part of “the book of Moses” (Mark. 12:26), by assigning Ex. 13:2 to “the law of Moses,” which is also referred to as “the law of the Lord” (Luke 2:22, 23), by ascribing Ex. 20:12 and 21:17 to Moses (Mark 7:10), by attributing the law to Moses (John 7:19; Rom. 10:5), and by Jesus’ specifically declaring that Moses had written of Him (John 5:46, 47).

At some time during his 40 year tenure as Israel’s leader, beginning at 80 years of age and ending at 120 (7:7; Deut. 34:7), Moses wrote down this second of his 5 books. More specifically, it would have been after the Exodus and obviously before his death on Mt. Nebo in the plains of Moab. The date of the Exodus (ca. 1445 B.C.) dictates the date of the writing in the 15th century B.C.

Scripture dates Solomon’s fourth year of reign, when he began to build the temple (ca. 966/65 B.C.), as being 480 years after the Exodus (1 Kin. 6:1), establishing the early date of 1445 B.C. Jephthah noted that, by his day, Israel had possessed Heshbon for 300 years (Judg. 11:26). Calculating backward and forward from Jephthah, and taking into account different periods of foreign oppression, judgeships and kingships, the wilderness wanderings, and the initial entry and conquest of Canaan under Joshua, this early date is confirmed and amounts to 480 years.

Scripture also dates the entry of Jacob and his extended family into Egypt (ca. 1875 B.C.) as being 430 years before the Exodus (12:40), thus placing Joseph in what archeologists have designated as the 12th Dynasty, the Middle Kingdom period of Egyptian history, and placing Moses and Israel’s final years of residence and slavery in what archeologists have designated as the 18th Dynasty, or New Kingdom period. Further, Joseph’s stint as vizier over all of Egypt (Gen. 45:8) precludes his having served under the Hyksos (ca. 1730–1570 B.C.), the foreign invaders who ruled during a period of confusion in Egypt and who never controlled all of the country. They were a mixed Semitic race who introduced the horse and chariot as well as the composite bow. These implements of war made possible their expulsion from Egypt.

Background and Setting

Eighteenth Dynasty Egypt, the setting for Israel’s dramatic departure, was not a politically or economically weak and obscure period of Egyptian history. Thutmose III, for example, the Pharaoh of the Oppression has been called the “Napoleon of Ancient Egypt,” the sovereign who expanded the boundaries of Egyptian influence far beyond natural borders. This was the dynasty which over a century before, under the leadership of Amose I, had expelled the Hyksos kings from the country and redirected the country’s economic, military, and diplomatic growth. At the time of the Exodus, Egypt was strong, not weak.

Moses, born in 1525 B.C. (80 years old in 1445 B.C.), became “learned in all the wisdom of the Egyptians” (Acts 7:22) while growing up in the courts of Pharaohs Thutmose I and II and Queen Hatshepsut for his first 40 years (Acts 7:23). He was in self-imposed, Midianite exile during the reign of Thutmose III for another 40 years (Acts 7:30), and returned at God’s direction to be Israel’s leader early in the reign of Amenhotep II, the pharaoh of the Exodus. God used both the educational system of Egypt and his exile in Midian to prepare Moses to represent his people before a powerful pharaoh and to guide his people through the wilderness of the Sinai peninsula during his final 40 years (Acts 7:36). Moses died on Mt. Nebo when he was 120 years old (Deut. 34:1–6), as God’s judgment was on him for his anger and disrespect (Num. 20:1–3). While he looked on from afar, Moses never entered the Promised Land. Centuries later he appeared to the disciples on the Mt. of Transfiguration (Matt. 17:3).

Historical and Theological Themes

In God’s timing, the Exodus marked the end of a period of oppression for Abraham’s descendants (Gen. 15:13), and constituted the beginning of the fulfillment of the covenant promise to Abraham that his descendants would not only reside in the Promised Land, but would also multiply and become a great nation (Gen. 12:1-3, 7). The purpose of the book may be expressed like this: To trace the rapid growth of Jacob’s descendants from Egypt to the establishment of the theocratic nation in their Promised Land.

At appropriate times, on Mt. Sinai and in the plains of Moab, God also gave the Israelites that body of legislation, the law, which they needed for living properly in Israel as the theocratic people of God. By this, they were distinct from all other nations (Deut. 4:7, 8; Rom. 9:4, 5).

By God’s self-revelation, the Israelites were instructed in the sovereignty and majesty, the goodness and holiness, and the grace and mercy of their LORD, the one and only God of heaven and earth (see especially Ex. 3, 6, 33, 34). The account of the Exodus and the events that followed are also the subject of other major biblical revelation (cf. Pss. 105:25-45; 106:6-27; Acts 7:17-44; 1 Cor. 10:1-13; Heb. 9:1-6; 11:23-29).

Interpretive Challenges

The absence of any Egyptian record of the devastation of Egypt by the 10 plagues and the major defeat of Pharaoh’s elite army at the Red Sea should not give rise to speculation on whether the account is historically authentic. Egyptian historiography did not permit records of their pharaohs’ embarrassments and ignominious defeats to be published. In recording the Conquest under Joshua, Scripture specifically notes the three cities which Israel destroyed and burned (Josh. 6:24; 8:28; 11:11–13). The Conquest, after all, was one of takeover and inhabitation of property virtually intact, not a war designed to destroy. The date of Israel’s march into Canaan will not be confirmed, therefore, by examining extensive burn levels at city-sites of a later period.

Despite the absence of any extrabiblical, ancient Near Eastern records of the Hebrew bondage, the plagues, the Exodus, and the Conquest, archeological evidence corroborates the early date. All the pharaohs, for example, of the 15th century left evidence of interest in building enterprises in Lower Egypt. These projects were obviously accessible to Moses in the Delta region near Goshen.

The typological significance of the tabernacle has occasioned much reflection. Ingenuity in linking every item of furniture and every piece of building material to Christ may appear most intriguing, but if NT statements and allusions do not support such linkage and typology then hermeneutical caution must rule. The tabernacle’s structure and ornamentation for efficiency and beauty are one thing, but finding hidden meaning and symbolism is unfounded. How the sacrificial and worship system of the tabernacle and its parts meaningfully typify the redeeming work of the coming Messiah must be left to those NT passages which treat the subject.

Outline

I. Israel in Egypt (1:1-12:36)

A. The Population Explosion (1:1-7)

B. The Oppression Under the Pharaohs (1:8-22)

C. The Maturation of a Deliverer (2:1-4:31)

D. The Confrontation with Pharaoh (5:1-11:10)

E. The Preparation for Departure (12:1-36)

II. Israel on the Road to Sinai (12:37-18:27)

A. Exiting Egypt and Panicking (12:37-14:14)

B. Crossing the Red Sea and Rejoicing (14:15-15:21)

C. Traveling to Sinai and Grumbling (15:22-17:16)

D. Meeting with Jethro and Learning (18:1-27)

III. Israel Encamped at Sinai (19:1-40:38)

A. The Law of God Prescribed (19:1-24:18)

B. The Tabernacle of God Described (25:1-31:18)

C. The Worship of God Defiled (32:1-35)

D. The Presence of God Confirmed (33:1-34:35)

E. The Tabernacle of God Constructed (35:1-40:38)

The Second Book of Moses Called

EXODUS

Exodus 1

Israel’s Suffering in Egypt

1Now athese are the names of the children of Israel who came to Egypt; each man and his household came with Jacob:

2Reuben, Simeon, Levi, and Judah;

3Issachar, Zebulun, and Benjamin;

4Dan, Naphtali, Gad, and Asher.

5All those 1who were descendants of Jacob were bseventy2 persons (for Joseph was in Egypt already).

6And cJoseph died, all his brothers, and all that generation.

7dBut the children of Israel were fruitful and increased abundantly, multiplied and 3grew exceedingly mighty; and the land was filled with them.

8Now there arose a new king over Egypt, ewho did not know Joseph.

9And he said to his people, “Look, the people of the children of Israel are more and fmightier than we;

10g“come, let us hdeal shrewdly with them, lest they multiply, and it happen, in the event of war, that they also join our enemies and fight against us, and so go up out of the land.”

11Therefore they set taskmasters over them ito afflict them with their jburdens. And they built for Pharaoh ksupply cities, Pithom land Raamses.

12But the more they afflicted them, the more they multiplied and grew. And they were in dread of the children of Israel.

13So the Egyptians made the children of Israel mserve with 4rigor.

14And they nmade their lives bitter with hard bondage—oin mortar, in brick, and in all manner of service in the field. All their service in which they made them serve was with rigor.

15Then the king of Egypt spoke to the pHebrew midwives, of whom the name of one was Shiphrah and the name of the other Puah;

16and he said, “When you do the duties of a midwife for the Hebrew women, and see them on the birthstools, if it is a qson, then you shall kill him; but if it is a daughter, then she shall live.”

17But the midwives rfeared God, and did not do sas the king of Egypt commanded them, but saved the male children alive.

18So the king of Egypt called for the midwives and said to them, “Why have you done this thing, and saved the male children alive?”

19And tthe midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women; for they 5are lively and give birth before the midwives come to them.”

20uTherefore God dealt well with the midwives, and the people multiplied and 6grew very mighty.

21And so it was, because the midwives feared God, vthat He 7provided households for them.

22So Pharaoh commanded all his people, saying, w“Every son who is 8born you shall cast into the river, and every daughter you shall save alive.”

Exodus 2

Moses Is Born

(Heb. 11:23)

1And aa man of the house of Levi went and took as wife a daughter of Levi.

2So the woman conceived and bore a son. And bwhen she saw that he was a beautiful child, she hid him three months.

3But when she could no longer hide him, she took an ark of cbulrushes for him, daubed it with dasphalt and epitch, put the child in it, and laid it in the reeds fby the river’s bank.

4gAnd his sister stood afar off, to know what would be done to him.

5Then the hdaughter of Pharaoh came down to bathe at the river. And her maidens walked along the riverside; and when she saw the ark among the reeds, she sent her maid to get it.

6And when she opened it, she saw the child, and behold, the baby wept. So she had compassion on him, and said, “This is one of the Hebrews’ children.”

7Then his sister said to Pharaoh’s daughter, “Shall I go and call a nurse for you from the Hebrew women, that she may nurse the child for you?”

8And Pharaoh’s daughter said to her, “Go.” So the maiden went and called the child’s mother.

9Then Pharaoh’s daughter said to her, “Take this child away and nurse him for me, and I will give you your wages.” So the woman took the child and nursed him.

10And the child grew, and she brought him to Pharaoh’s daughter, and he became iher son. So she called his name 1Moses, saying, “Because I drew him out of the water.”

Moses Flees to Midian

(Heb. 11:24, 25)

11Now it came to pass in those days, jwhen Moses was grown, that he went out to his brethren and looked at their burdens. And he saw an Egyptian beating a Hebrew, one of his brethren.

12So he looked this way and that way, and when he saw no one, he kkilled the Egyptian and hid him in the sand.

13And lwhen he went out the second day, behold, two Hebrew men mwere fighting, and he said to the one who did the wrong, “Why are you striking your companion?”

14Then he said, n“Who made you a prince and a judge over us? Do you intend to kill me as you killed the Egyptian?” So Moses ofeared and said, “Surely this thing is known!”

15When Pharaoh heard of this matter, he sought to kill Moses. But pMoses fled from 2the face of Pharaoh and dwelt in the land of qMidian; and he sat down by ra well.

16sNow the priest of Midian had seven daughters. tAnd they came and drew water, and they filled the utroughs to water their father’s flock.

17Then the vshepherds came and wdrove them away; but Moses stood up and helped them, and xwatered their flock.

18When they came to yReuel3 their father, zhe said, “How is it that you have come so soon today?”

19And they said, “An Egyptian delivered us from the hand of the shepherds, and he also drew enough water for us and watered the flock.”

20So he said to his daughters, “And where is he? Why is it that you have left the man? Call him, that he may aeat bread.”

21Then Moses was content to live with the man, and he gave bZipporah his daughter to Moses.

22And she bore him a son. He called his name cGershom,4 for he said, “I have been da 5stranger in a foreign land.” Moses’ Flight and Return to Egypt

23Now it happened ein the process of time that the king of Egypt died. Then the children of Israel fgroaned because of the bondage, and they cried out; and gtheir cry came up to God because of the bondage.

24So God hheard their groaning, and God iremembered His jcovenant with Abraham, with Isaac, and with Jacob.

25And God klooked upon the children of Israel, and God lacknowledged them.

Exodus 3

Moses at the Burning Bush

(Ex. 6:2—7:7; 11:1–4; 12:35, 36)

1Now Moses was tending the flock of aJethro his father-in-law, bthe priest of Midian. And he led the flock to the back of the desert, and came to cHoreb, dthe mountain of God.

2And ethe Angel of the LORD appeared to him in a flame of fire from the midst of a bush. So he looked, and behold, the bush was burning with fire, but the bush was not consumed.

3Then Moses said, “I will now turn aside and see this fgreat sight, why the bush does not burn.”

4So when the LORD saw that he turned aside to look, God called gto him from the midst of the bush and said, “Moses, Moses!” And he said, “Here I am.”

5Then He said, “Do not draw near this place. hTake your sandals off your feet, for the place where you stand is holy ground.”

6Moreover He said, i“I am the God of your father—the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for jhe was afraid to look upon God.

7And the LORD said: k“I have surely seen the oppression of My people who are in Egypt, and have heard their cry lbecause of their taskmasters, mfor I know their 1sorrows.

8“So nI have come down to odeliver them out of the hand of the Egyptians, and to bring them up from that land pto a good and large land, to a land qflowing with milk and honey, to the place of rthe Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebusites.

9“Now therefore, behold, sthe cry of the children of Israel has come to Me, and I have also seen the toppression with which the Egyptians oppress them.

10u“Come now, therefore, and I will send you to Pharaoh that you may bring My people, the children of Israel, out of Egypt.”

11But Moses said to God, v“Who am I that I should go to Pharaoh, and that I should bring the children of Israel out of Egypt?”

12So He said, w“I will certainly be with you. And this shall be a xsign to you that I have sent you: When you have brought the people out of Egypt, you shall serve God on this mountain.”

13Then Moses said to God, “Indeed, when I come to the children of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they say to me, ‘What is His name?’ what shall I say to them?”

14And God said to Moses, “I AM WHO I AM.” And He said, “Thus you shall say to the children of Israel, y‘I AM has sent me to you.’ ”

15Moreover God said to Moses, “Thus you shall say to the children of Israel: ‘The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is zMy name forever, and this is My memorial to all generations.’

16“Go and agather the elders of Israel together, and say to them, ‘The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared to me, saying, b“I have surely visited you and seen what is done to you in Egypt;

17“and I have said cI will bring you up out of the affliction of Egypt to the land of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebusites, to a land flowing with milk and honey.” ’

18“Then dthey will heed your voice; and eyou shall come, you and the elders of Israel, to the king of Egypt; and you shall say to him, ‘The LORD God of the Hebrews has fmet with us; and now, please, let us go three days’ journey into the wilderness, that we may sacrifice to the LORD our God.’

19“But I am sure that the king of Egypt gwill not let you go, no, not even by a mighty hand.

20“So I will hstretch out My hand and strike Egypt with iall My wonders which I will do in its midst; and jafter that he will let you go.

21“And kI will give this people favor in the sight of the Egyptians; and it shall be, when you go, that you shall not go empty-handed.

22l“But every woman shall ask of her neighbor, namely, of her who dwells near her house, marticles of silver, articles of gold, and clothing; and you shall put them on your sons and on your daughters. So nyou shall plunder the Egyptians.”

Exodus 4

Miraculous Signs for Pharaoh

1Then Moses answered and said, “But suppose they will not believe me or listen to my voice; suppose they say, ‘The LORD has not appeared to you.’ ”

2So the LORD said to him, “What is that in your hand?” He said, “A rod.”

3And He said, “Cast it on the ground.” So he cast it on the ground, and it became a serpent; and Moses fled from it.

4Then the LORD said to Moses, “Reach out your hand and take it by the tail” (and he reached out his hand and caught it, and it became a rod in his hand),

5“that they may abelieve that the bLORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”

6Furthermore the LORD said to him, “Now put your hand in your bosom.” And he put his hand in his bosom, and when he took it out, behold, his hand was leprous, clike snow.

7And He said, “Put your hand in your bosom again.” So he put his hand in his bosom again, and drew it out of his bosom, and behold, dit was restored like his other flesh.

8“Then it will be, if they do not believe you, nor heed the message of the efirst sign, that they may believe the message of the latter sign.

9“And it shall be, if they do not believe even these two signs, or listen to your voice, that you shall take water from 1the river and pour it on the dry land. fThe water which you take from the river will become blood on the dry land.”

10Then Moses said to the LORD, “O my Lord, I am not eloquent, neither before nor since You have spoken to Your servant; but gI am slow of speech and 2slow of tongue.”

11So the LORD said to him, h“Who has made man’s mouth? Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the LORD?

12“Now therefore, go, and I will be iwith your mouth and teach you what you shall say.”

13But he said, “O my Lord, jplease send by the hand of whomever else You may send.”

14So kthe anger of the LORD was kindled against Moses, and He said: “Is not Aaron the Levite your lbrother? I know that he can speak well. And look, mhe is also coming out to meet you. When he sees you, he will be glad in his heart.

15“Now nyou shall speak to him and oput the words in his mouth. And I will be with your mouth and with his mouth, and pI will teach you what you shall do.

16“So he shall be your spokesman to the people. And he himself shall be as a mouth for you, and qyou shall be to him as God.

17“And you shall take this rod in your hand, with which you shall do the signs.”

Moses Goes to Egypt

18So Moses went and returned to rJethro his father-in-law, and said to him, “Please let me go and return to my brethren who are in Egypt, and see whether they are still alive.” And Jethro said to Moses, s“Go in peace.”

19Now the LORD said to Moses in tMidian, “Go, return to uEgypt; for vall the men who sought your life are dead.”

20Then Moses wtook his wife and his sons and set them on a donkey, and he returned to the land of Egypt. And Moses took xthe rod of God in his hand.

21And the LORD said to Moses, “When you go back to Egypt, see that you do all those ywonders before Pharaoh which I have put in your hand. But zI will harden his heart, so that he will not let the people go.

22“Then you shall asay to Pharaoh, ‘Thus says the LORD: b“Israel is My son, cMy firstborn.

23“So I say to you, let My son go that he may serve Me. But if you refuse to let him go, indeed dI will kill your son, your firstborn.” ’ ”

24And it came to pass on the way, at the eencampment, that the LORD fmet him and sought to gkill him.

25Then hZipporah took ia sharp stone and cut off the foreskin of her son and 3cast it at 4Moses’ feet, and said, “Surely you are a husband of blood to me!”

26So He let him go. Then she said, “You are a 5husband of blood!”—because of the circumcision.

27And the LORD said to Aaron, “Go into the wilderness jto meet Moses.” So he went and met him on kthe mountain of God, and kissed him.

28So Moses ltold Aaron all the words of the LORD who had sent him, and all the msigns which He had commanded him.

29Then Moses and Aaron nwent and gathered together all the elders of the children of Israel.

30oAnd Aaron spoke all the words which the LORD had spoken to Moses. Then he did the signs in the sight of the people.

31So the people pbelieved; and when they heard that the LORD had qvisited the children of Israel and that He rhad looked on their affliction, then sthey bowed their heads and worshiped.

Exodus 5

First Encounter with Pharaoh

1Afterward Moses and Aaron went in and told Pharaoh, “Thus says the LORD God of Israel: ‘Let My people go, that they may 1hold aa feast to Me in the wilderness.’ ”

2And Pharaoh said, b“Who is the LORD, that I should obey His voice to let Israel go? I do not know the LORD, cnor will I let Israel go.”

3So they said, d“The God of the Hebrews has emet with us. Please, let us go three days’ journey into the desert and sacrifice to the LORD our God, lest He fall upon us with fpestilence or with the sword.”

4Then the king of Egypt said to them, “Moses and Aaron, why do you take the people from their work? Get back to your glabor.”

5And Pharaoh said, “Look, the people of the land are hmany now, and you make them rest from their labor!”

6So the same day Pharaoh commanded the itaskmasters of the people and their officers, saying,

7“You shall no longer give the people straw to make jbrick as before. Let them go and gather straw for themselves.

8“And you shall lay on them the quota of bricks which they made before. You shall not reduce it. For they are idle; therefore they cry out, saying, ‘Let us go and sacrifice to our God.’

9“Let more work be laid on the men, that they may labor in it, and let them not regard false words.”

10And the taskmasters of the people and their officers went out and spoke to the people, saying, “Thus says Pharaoh: ‘I will not give you straw.

11‘Go, get yourselves straw where you can find it; yet none of your work will be reduced.’ ”

12So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.

13And the taskmasters forced them to hurry, saying, “Fulfill your work, your daily quota, as when there was straw.”

14Also the kofficers of the children of Israel, whom Pharaoh’s taskmasters had set over them, were lbeaten and were asked, “Why have you not fulfilled your task in making brick both yesterday and today, as before?”

15Then the officers of the children of Israel came and cried out to Pharaoh, saying, “Why are you dealing thus with your servants?

16“There is no straw given to your servants, and they say to us, ‘Make brick!’ And indeed your servants are beaten, but the fault is in your own people.”

17But he said, “You are idle! Idle! Therefore you say, ‘Let us go and sacrifice to the LORD.’

18“Therefore go now and work; for no straw shall be given you, yet you shall deliver the quota of bricks.”

19And the officers of the children of Israel saw that they were in trouble after it was said, “You shall not reduce any bricks from your daily quota.”

20Then, as they came out from Pharaoh, they met Moses and Aaron who stood there to meet them.

21mAnd they said to them, “Let the LORD look on you and judge, because you have made 2us abhorrent in the sight of Pharaoh and in the sight of his servants, to put a sword in their hand to kill us.”

Israel’s Deliverance Assured

(Ex. 3:1—4:17)

22So Moses returned to the LORD and said, “Lord, why have You brought trouble on this people? Why is it You have sent me?

23“For since I came to Pharaoh to speak in Your name, he has done evil to this people; neither have You delivered Your people at all.”

Exodus 6

God Renews His Promise to Israel

1Then the LORD said to Moses, “Now you shall see what I will do to Pharaoh. For awith a strong hand he will let them go, and with a strong hand bhe will drive them out of his land.”

2And God spoke to Moses and said to him: “I am 1the LORD.

3c“I appeared to Abraham, to Isaac, and to Jacob, as dGod Almighty, but by My name eLORD2 I was not known to them.

4f“I have also 3established My covenant with them, gto give them the land of Canaan, the land of their 4pilgrimage, hin which they were 5strangers.

5“And iI have also heard the groaning of the children of Israel whom the Egyptians keep in bondage, and I have remembered My covenant.

6“Therefore say to the children of Israel: j‘I am the LORD; kI will bring you out from under the burdens of the Egyptians, I will lrescue you from their bondage, and I will redeem you with 6an outstretched arm and with great judgments.

7‘I will mtake you as My people, and nI will be your God. Then you shall know that I am the LORD your God who brings you out ofrom under the burdens of the Egyptians.

8‘And I will bring you into the land which I pswore7 to give to Abraham, Isaac, and Jacob; and I will give it to you as a heritage: I am the LORD.’ ”

9So Moses spoke thus to the children of Israel; qbut they did not heed Moses, because of ranguish8 of spirit and cruel bondage.

10And the LORD spoke to Moses, saying,

11“Go in, tell Pharaoh king of Egypt to let the children of Israel go out of his land.”

12And Moses spoke before the LORD, saying, “The children of Israel have not heeded me. How then shall Pharaoh heed me, for sI am 9of uncircumcised lips?”

13Then the LORD spoke to Moses and Aaron, and gave them a tcommand10 for the children of Israel and for Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.

The Family of Moses and Aaron

(Gen. 46:8–27)

14These are the heads of their fathers’ houses: uThe sons of Reuben, the firstborn of Israel, were Hanoch, Pallu, Hezron, and Carmi. These are the families of Reuben.

15vAnd the sons of Simeon were 11Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman. These are the families of Simeon.

16These are the names of wthe sons of Levi according to their generations: Gershon, Kohath, and Merari. And the years of the life of Levi were one hundred and thirty-seven.

17xThe sons of Gershon were Libni and Shimi according to their families.

18And ythe sons of Kohath were Amram, Izhar, Hebron, and Uzziel. And the years of the life of Kohath were one hundred and thirty-three.

19zThe sons of Merari were Mahli and Mushi. These are the families of Levi according to their generations.

20Now aAmram took for himself bJochebed, his father’s sister, as wife; and she bore him cAaron and Moses. And the years of the life of Amram were one hundred and thirty-seven.

21dThe sons of Izhar were Korah, Nepheg, and Zichri.

22And ethe sons of Uzziel were Mishael, Elzaphan, and Zithri.

23Aaron took to himself Elisheba, daughter of fAmminadab, sister of Nahshon, as wife; and she bore him gNadab, Abihu, hEleazar, and Ithamar.

24And ithe sons of Korah were Assir, Elkanah, and Abiasaph. These are the families of the Korahites.

25Eleazar, Aaron’s son, took for himself one of the daughters of Putiel as wife; and jshe bore him Phinehas. These are the heads of the fathers’ houses of the Levites according to their families.

26These are the same Aaron and Moses to whom the LORD said, “Bring out the children of Israel from the land of Egypt according to their karmies.”12

27These are the ones who spoke to Pharaoh king of Egypt, lto bring out the children of Israel from Egypt. These are the same Moses and Aaron.

Aaron Is Moses’ Spokesman

28And it came to pass, on the day the LORD spoke to Moses in the land of Egypt,

29that the LORD spoke to Moses, saying, “I am the LORD. mSpeak to Pharaoh king of Egypt all that I say to you.”

30But Moses said before the LORD, “Behold, nI am 13of uncircumcised lips, and how shall Pharaoh heed me?”

Exodus 7

Moses Before Pharaoh

1So the LORD said to Moses: “See, I have made you aas God to Pharaoh, and Aaron your brother shall be byour prophet.

2“You cshall speak all that I command you. And Aaron your brother shall tell Pharaoh to send the children of Israel out of his land.

3“And dI will harden Pharaoh’s heart, and emultiply My fsigns and My wonders in the land of Egypt.

4“But gPharaoh will not heed you, so hthat I may lay My hand on Egypt and bring My 1armies and My people, the children of Israel, out of the land of Egypt iby great judgments.

5“And the Egyptians jshall know that I am the LORD, when I kstretch out My hand on Egypt and lbring out the children of Israel from among them.”

6Then Moses and Aaron mdid so; just as the LORD commanded them, so they did.

7And Moses was neighty years old and oAaron eighty-three years old when they spoke to Pharaoh.

Aaron’s Miraculous Rod

(Ex. 4:1–5)

8Then the LORD spoke to Moses and Aaron, saying,

9“When Pharaoh speaks to you, saying, p‘Show a miracle for yourselves,’ then you shall say to Aaron, q‘Take your rod and cast it before Pharaoh, and let it become a serpent.’ ”

10So Moses and Aaron went in to Pharaoh, and they did so, just ras the LORD commanded. And Aaron cast down his rod before Pharaoh and before his servants, and it sbecame a serpent.

11But Pharaoh also tcalled the wise men and uthe 2sorcerers; so the magicians of Egypt, they also vdid in like manner with their 3enchantments.

12For every man threw down his rod, and they became serpents. But Aaron’s rod swallowed up their rods.

13And Pharaoh’s heart grew hard, and he did not heed them, as the LORD had said. The Ten Plagues on Egypt

The First Plague: Waters Become Blood

14So the LORD said to Moses: w“Pharaoh’s heart is hard; he refuses to let the people go.

15“Go to Pharaoh in the morning, when he goes out to the xwater, and you shall stand by the river’s bank to meet him; and ythe rod which was turned to a serpent you shall take in your hand.

16“And you shall say to him, z‘The LORD God of the Hebrews has sent me to you, saying, “Let My people go, athat they may 4serve Me in the wilderness”; but indeed, until now you would not hear!

17‘Thus says the LORD: “By this byou shall know that I am the LORD. Behold, I will strike the waters which are in the river with the rod that is in my hand, and cthey shall be turned dto blood.

18“And the fish that are in the river shall die, the river shall stink, and the Egyptians will eloathe5 to drink the water of the river.” ’ ”

19Then the LORD spoke to Moses, “Say to Aaron, ‘Take your rod and fstretch out your hand over the waters of Egypt, over their streams, over their rivers, over their ponds, and over all their pools of water, that they may become blood. And there shall be blood throughout all the land of Egypt, both in buckets of wood and pitchers of stone.’ ”

20And Moses and Aaron did so, just as the LORD commanded. So he glifted up the rod and struck the waters that were in the river, in the sight of Pharaoh and in the sight of his servants. And all the hwaters that were in the river were turned to blood.

21The fish that were in the river died, the river stank, and the Egyptians icould not drink the water of the river. So there was blood throughout all the land of Egypt.

22jThen the magicians of Egypt did kso with their 6enchantments; and Pharaoh’s heart grew hard, and he did not heed them, las the LORD had said.

23And Pharaoh turned and went into his house. Neither was his heart moved by this.

24So all the Egyptians dug all around the river for water to drink, because they could not drink the water of the river.

25And seven days passed after the LORD had struck the river.

Exodus 8

The Second Plague: Frogs

1And the LORD spoke to Moses, “Go to Pharaoh and say to him, ‘Thus says the LORD: “Let My people go, athat they may serve Me.

2“But if you brefuse to let them go, behold, I will smite all your territory with cfrogs.

3“So the river shall bring forth frogs abundantly, which shall go up and come into your house, into your dbedroom, on your bed, into the houses of your servants, on your people, into your ovens, and into your kneading bowls.

4“And the frogs shall come up on you, on your people, and on all your servants.” ’ ”

5Then the LORD spoke to Moses, “Say to Aaron, e‘Stretch out your hand with your rod over the streams, over the rivers, and over the ponds, and cause frogs to come up on the land of Egypt.’ ”

6So Aaron stretched out his hand over the waters of Egypt, and fthe frogs came up and covered the land of Egypt.

7gAnd the magicians did so with their 1enchantments, and brought up frogs on the land of Egypt.

8Then Pharaoh called for Moses and Aaron, and said, h“Entreat2 the LORD that He may take away the frogs from me and from my people; and I will let the people igo, that they may sacrifice to the LORD.”

9And Moses said to Pharaoh, “Accept the honor of saying when I shall intercede for you, for your servants, and for your people, to destroy the frogs from you and your houses, that they may remain in the river only.”

10So he said, “Tomorrow.” And he said, “Let it be according to your word, that you may know that jthere is no one like the LORD our God.

11“And the frogs shall depart from you, from your houses, from your servants, and from your people. They shall remain in the river only.”

12Then Moses and Aaron went out from Pharaoh. And Moses kcried out to the LORD concerning the frogs which He had brought against Pharaoh.

13So the LORD did according to the word of Moses. And the frogs died out of the houses, out of the courtyards, and out of the fields.

14They gathered them together in heaps, and the land stank.

15But when Pharaoh saw that there was lrelief, mhe hardened his heart and did not heed them, as the LORD had said.

The Third Plague: Lice

16So the LORD said to Moses, “Say to Aaron, ‘Stretch out your rod, and strike the dust of the land, so that it may become 3lice throughout all the land of Egypt.’ ”

17And they did so. For Aaron stretched out his hand with his rod and struck the dust of the earth, and nit became lice on man and beast. All the dust of the land became lice throughout all the land of Egypt.

18Now othe magicians so worked with their 4enchantments to bring forth lice, but they pcould not. So there were lice on man and beast.

19Then the magicians said to Pharaoh, “This is qthe5 finger of God.” But Pharaoh’s rheart grew hard, and he did not heed them, just as the LORD had said.

The Fourth Plague: Flies

20And the LORD said to Moses, s“Rise early in the morning and stand before Pharaoh as he comes out to the water. Then say to him, ‘Thus says the LORD: t“Let My people go, that they may serve Me.

21“Or else, if you will not let My people go, behold, I will send swarms of flies on you and your servants, on your people and into your houses. The houses of the Egyptians shall be full of swarms of flies, and also the ground on which they stand.

22“And in that day uI will set apart the land of vGoshen, in which My people dwell, that no swarms of flies shall be there, in order that you may wknow that I am the LORD in the midst of the xland.

23“I will 6make a difference between My people and your people. Tomorrow this ysign shall be.” ’ ”

24And the LORD did so. zThick swarms of flies came into the house of Pharaoh, into his servants’ houses, and into all the land of Egypt. The land was corrupted because of the swarms of flies.

25Then Pharaoh called for Moses and Aaron, and said, “Go, sacrifice to your God in the land.”

26And Moses said, “It is not right to do so, for we would be sacrificing athe abomination of the Egyptians to the LORD our God. If we sacrifice the abomination of the Egyptians before their eyes, then will they not 7stone us?

27“We will go bthree days’ journey into the wilderness and sacrifice to the LORD our God as cHe will command us.”

28So Pharaoh said, “I will let you go, that you may sacrifice to the LORD your God in the wilderness; only you shall not go very far away. dIntercede for me.”

29Then Moses said, “Indeed I am going out from you, and I will entreat the LORD, that the swarms of flies may depart tomorrow from Pharaoh, from his servants, and from his people. But let Pharaoh not edeal deceitfully anymore in not letting the people go to sacrifice to the LORD.”

30So Moses went out from Pharaoh and fentreated the LORD.

31And the LORD did according to the word of Moses; He removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained.

32But Pharaoh ghardened his heart at this time also; neither would he let the people go.

Exodus 9

The Fifth Plague: Livestock Diseased

1Then the LORD said to Moses, a“Go in to Pharaoh and tell him, ‘Thus says the LORD God of the Hebrews: “Let My people go, that they may bserve Me.

2“For if you crefuse to let them go, and still hold them,

3“behold, the dhand of the LORD will be on your cattle in the field, on the horses, on the donkeys, on the camels, on the oxen, and on the sheep—a very severe pestilence.

4“And ethe LORD will make a difference between the livestock of Israel and the livestock of Egypt. So nothing shall die of all that belongs to the children of Israel.” ’ ”

5Then the LORD appointed a set time, saying, “Tomorrow the LORD will do this thing in the land.”

6So the LORD did this thing on the next day, and fall the livestock of Egypt died; but of the livestock of the children of Israel, not one died.

7Then Pharaoh sent, and indeed, not even one of the livestock of the Israelites was dead. But the gheart of Pharaoh became hard, and he did not let the people go.

The Sixth Plague: Boils

(Deut. 28:27)

8So the LORD said to Moses and Aaron, “Take for yourselves handfuls of ashes from a furnace, and let Moses scatter it toward the heavens in the sight of Pharaoh.

9“And it will become fine dust in all the land of Egypt, and it will cause hboils that break out in sores on man and beast throughout all the land of Egypt.”

10Then they took ashes from the furnace and stood before Pharaoh, and Moses scattered them toward heaven. And they caused iboils that break out in sores on man and beast.

11And the jmagicians could not stand before Moses because of the kboils, for the boils were on the magicians and on all the Egyptians.

12But the LORD hardened the heart of Pharaoh; and he ldid not heed them, just mas the LORD had spoken to Moses.

The Seventh Plague: Hail

13Then the LORD said to Moses, n“Rise early in the morning and stand before Pharaoh, and say to him, ‘Thus says the LORD God of the Hebrews: “Let My people go, that they may oserve Me,

14“for at this time I will send all My plagues to your very heart, and on your servants and on your people, pthat you may know that there is none like Me in all the earth.

15“Now if I had qstretched out My hand and struck you and your people with rpestilence, then you would have been cut off from the earth.

16“But indeed for sthis purpose I have raised you up, that I may tshow My power in you, and that My uname may be declared in all the earth.

17“As yet you exalt yourself against My people in that you will not let them go.

18“Behold, tomorrow about this time I will cause very heavy hail to rain down, such as has not been in Egypt since its founding until now.

19“Therefore send now and gather your livestock and all that you have in the field, for the hail shall come down on every man and every animal which is found in the field and is not brought home; and they shall die.” ’ ”

20He who vfeared the word of the LORD among the wservants of Pharaoh made his servants and his livestock flee to the houses.

21But he who did not regard the word of the LORD left his servants and his livestock in the field.

22Then the LORD said to Moses, “Stretch out your hand toward heaven, that there may be xhail in all the land of Egypt—on man, on beast, and on every herb of the field, throughout the land of Egypt.”

23And Moses stretched out his rod toward heaven; and ythe LORD sent thunder and hail, and fire darted to the ground. And the LORD rained hail on the land of Egypt.

24So there was hail, and fire mingled with the hail, so very heavy that there was none like it in all the land of Egypt since it became a nation.

25And the zhail struck throughout the whole land of Egypt, all that was in the field, both man and beast; and the hail struck every herb of the field and broke every tree of the field.

26aOnly in the land of Goshen, where the children of Israel were, there was no hail.

27And Pharaoh sent and bcalled for Moses and Aaron, and said to them, c“I have sinned this time. dThe LORD is righteous, and my people and I are wicked.

28e“Entreat1 the LORD, that there may be no more 2mighty thundering and hail, for it is enough. I will let you fgo, and you shall stay no longer.”

29So Moses said to him, “As soon as I have gone out of the city, I will gspread out my hands to the LORD; the thunder will cease, and there will be no more hail, that you may know that the hearth is the LORD’s.

30“But as for you and your servants, iI know that you will not yet fear the LORD God.”

31Now the flax and the barley were struck, jfor the barley was in the head and the flax was in bud.

32But the wheat and the spelt were not struck, for they are 3late crops.

33So Moses went out of the city from Pharaoh and kspread out his hands to the LORD; then the thunder and the hail ceased, and the rain was not poured on the earth.

34And when Pharaoh saw that the rain, the hail, and the thunder had ceased, he sinned yet more; and he hardened his heart, he and his servants.

35So lthe heart of Pharaoh was hard; neither would he let the children of Israel go, as the LORD had spoken by Moses.

Exodus 10

The Eighth Plague: Locusts

(Joel 1:2–4)

1Now the LORD said to Moses, “Go in to Pharaoh; afor I have hardened his heart and the hearts of his servants, bthat I may show these signs of Mine before him,

2“and that cyou may tell in the hearing of your son and your son’s son the mighty things I have done in Egypt, and My signs which I have done among them, that you may dknow that I am the LORD.”

3So Moses and Aaron came in to Pharaoh and said to him, “Thus says the LORD God of the Hebrews: ‘How long will you refuse to ehumble yourself before Me? Let My people go, that they may fserve Me.

4‘Or else, if you refuse to let My people go, behold, tomorrow I will bring glocusts into your territory.

5‘And they shall cover the face of the earth, so that no one will be able to see the earth; and hthey shall eat the residue of what is left, which remains to you from the hail, and they shall eat every tree which grows up for you out of the field.

6‘They shall ifill your houses, the houses of all your servants, and the houses of all the Egyptians—which neither your fathers nor your fathers’ fathers have seen, since the day that they were on the earth to this day.’ ” And he turned and went out from Pharaoh.

7Then Pharaoh’s jservants said to him, “How long shall this man be ka snare to us? Let the men go, that they may serve the LORD their God. Do you not yet know that Egypt is destroyed?”

8So Moses and Aaron were brought again to Pharaoh, and he said to them, “Go, serve the LORD your God. Who are the ones that are going?”

9And Moses said, “We will go with our young and our old; with our sons and our daughters, with our flocks and our herds we will go, for lwe must hold a feast to the LORD.”

10Then he said to them, “The LORD had better be with you when I let you and your little ones go! Beware, for evil is ahead of you.

11“Not so! Go now, you who are men, and serve the LORD, for that is what you desired.” And they were driven mout from Pharaoh’s presence.

12Then the LORD said to Moses, n“Stretch out your hand over the land of Egypt for the locusts, that they may come upon the land of Egypt, and oeat every herb of the land—all that the hail has left.”

13So Moses stretched out his rod over the land of Egypt, and the LORD brought an east wind on the land all that day and all that night. When it was morning, the east wind brought the locusts.

14And pthe locusts went up over all the land of Egypt and rested on all the territory of Egypt. They were very severe; qpreviously there had been no such locusts as they, nor shall there be such after them.

15For they rcovered the face of the whole earth, so that the land was darkened; and they sate every herb of the land and all the fruit of the trees which the hail had left. So there remained nothing green on the trees or on the plants of the field throughout all the land of Egypt.

16Then Pharaoh called tfor Moses and Aaron in haste, and said, u“I have sinned against the LORD your God and against you.

17“Now therefore, please forgive my sin only this once, and ventreat1 the LORD your God, that He may take away from me this death only.”

18So he wwent out from Pharaoh and entreated the LORD.

19And the LORD turned a very strong west wind, which took the locusts away and blew them xinto the Red Sea. There remained not one locust in all the territory of Egypt.

20But the LORD yhardened Pharaoh’s heart, and he did not let the children of Israel go.

The Ninth Plague: Darkness

21Then the LORD said to Moses, z“Stretch out your hand toward heaven, that there may be darkness over the land of Egypt, 2darkness which may even be felt.”

22So Moses stretched out his hand toward heaven, and there was athick darkness in all the land of Egypt bthree days.

23They did not see one another; nor did anyone rise from his place for three days. cBut all the children of Israel had light in their dwellings.

24Then Pharaoh called to Moses and dsaid, “Go, serve the LORD; only let your flocks and your herds be kept back. Let your elittle ones also go with you.”

25But Moses said, “You must also give 3us sacrifices and burnt offerings, that we may sacrifice to the LORD our God.

26“Our flivestock also shall go with us; not a hoof shall be left behind. For we must take some of them to serve the LORD our God, and even we do not know with what we must serve the LORD until we arrive there.”

27But the LORD ghardened Pharaoh’s heart, and he would not let them go.

28Then Pharaoh said to him, h“Get away from me! Take heed to yourself and see my face no more! For in the day you see my face you shall die!”

29So Moses said, “You have spoken well. iI will never see your face again.”

Exodus 11

Death of the Firstborn Announced

(Ex. 3:21, 22; 12:35, 36)

1And the LORD said to Moses, “I will bring one more plague on Pharaoh and on Egypt. aAfterward he will let you go from here. bWhen he lets you go, he will surely drive you out of here altogether.

2“Speak now in the hearing of the people, and let every man ask from his neighbor and every woman from her neighbor, carticles of silver and articles of gold.”

3dAnd the LORD gave the people favor in the sight of the Egyptians. Moreover the man eMoses was very great in the land of Egypt, in the sight of Pharaoh’s servants and in the sight of the people.

4Then Moses said, “Thus says the LORD: f‘About midnight I will go out into the midst of Egypt;

5‘and gall the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on his throne, even to the firstborn of the female servant who is behind the handmill, and all the firstborn of the animals.

6h‘Then there shall be a great cry throughout all the land of Egypt, isuch as was not like it before, nor shall be like it again.

7j‘But against none of the children of Israel kshall a dog 1move its tongue, against man or beast, that you may know that the LORD does make a difference between the Egyptians and Israel.’

8“And lall these your servants shall come down to me and bow down to me, saying, ‘Get out, and all the people who follow you!’ After that I will go out.” mThen he went out from Pharaoh in great anger.

9But the LORD said to Moses, n“Pharaoh will not heed you, so that oMy wonders may be multiplied in the land of Egypt.”

10So Moses and Aaron did all these wonders before Pharaoh; pand the LORD hardened Pharaoh’s heart, and he did not let the children of Israel go out of his land.

Exodus 12

The Passover Instituted

(Num. 9:1–14; Deut. 16:1–8; Ezek. 45:21–25)

1Now the LORD spoke to Moses and Aaron in the land of Egypt, saying, Chronology of the Exodus

2a“This month shall be your beginning of months; it shall be the first month of the year to you.

3“Speak to all the congregation of Israel, saying: ‘On the btenth of this month every man shall take for himself a lamb, according to the house of his father, a lamb for a household.

4‘And if the household is too small for the lamb, let him and his neighbor next to his house take it according to the number of the persons; according to each man’s need you shall make your count for the lamb.

5‘Your lamb shall be cwithout1 blemish, a male 2of the first year. You may take it from the sheep or from the goats.

6‘Now you shall keep it until the dfourteenth day of the same month. Then the whole assembly of the congregation of Israel shall kill it at twilight.

7‘And they shall take some of the blood and put it on the two doorposts and on the lintel of the houses where they eat it.

8‘Then they shall eat the flesh on that enight; froasted in fire, with gunleavened bread and with bitter herbs they shall eat it.

9‘Do not eat it raw, nor boiled at all with water, but hroasted in fire—its head with its legs and its entrails.

10i‘You shall let none of it remain until morning, and what remains of it until morning you shall burn with fire.

11‘And thus you shall eat it: 3with a belt on your waist, your sandals on your feet, and your staff in your hand. So you shall eat it in haste. jIt is the LORD’s Passover.

12‘For I kwill pass through the land of Egypt on that night, and will strike all the firstborn in the land of Egypt, both man and beast; and lagainst all the gods of Egypt I will execute judgment: mI am the LORD.

13‘Now the blood shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you; and the plague shall not be on you to destroy you when I strike the land of Egypt.

14‘So this day shall be to you na memorial; and you shall keep it as a ofeast to the LORD throughout your generations. You shall keep it as a feast pby an everlasting ordinance.

15q‘Seven days you shall eat unleavened bread. On the first day you shall remove leaven from your houses. For whoever eats leavened bread from the first day until the seventh day, rthat 4person shall be 5cut off from Israel.

16‘On the first day there shall be sa holy convocation, and on the seventh day there shall be a holy convocation for you. No manner of work shall be done on them; but that which everyone must eat—that only may be prepared by you.

17‘So you shall observe the Feast of Unleavened Bread, for ton this same day I will have brought your 6armies uout of the land of Egypt. Therefore you shall observe this day throughout your generations as an everlasting ordinance.

18v‘In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty-first day of the month at evening.

19‘For wseven days no leaven shall be found in your houses, since whoever eats what is leavened, that same person shall be cut off from the congregation of Israel, whether he is a stranger or a native of the land.

20‘You shall eat nothing leavened; in all your dwellings you shall eat unleavened bread.’ ”

21Then xMoses called for all the yelders of Israel and said to them, z“Pick out and take lambs for yourselves according to your families, and kill the Passover lamb.

22a“And you shall take a bunch of hyssop, dip it in the blood that is in the basin, and bstrike the lintel and the two doorposts with the blood that is in the basin. And none of you shall go out of the door of his house until morning.

23c“For the LORD will pass through to strike the Egyptians; and when He sees the dblood on the 7lintel and on the two doorposts, the LORD will pass over the door and enot allow fthe destroyer to come into your houses to strike you.

24“And you shall gobserve this thing as an ordinance for you and your sons forever.

25“It will come to pass when you come to the land which the LORD will give you, hjust as He promised, that you shall keep this service.

26i“And it shall be, when your children say to you, ‘What do you mean by this service?’

27“that you shall say, j‘It is the Passover sacrifice of the LORD, who passed over the houses of the children of Israel in Egypt when He struck the Egyptians and delivered our households.’ ” So the people kbowed their heads and worshiped.

28Then the children of Israel went away and ldid so; just as the LORD had commanded Moses and Aaron, so they did.

The Tenth Plague: Death of the Firstborn

(Ex. 11:1–10)

29mAnd it came to pass at midnight that nthe LORD struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was 8in the dungeon, and all the firstborn of olivestock.

30So Pharaoh rose in the night, he, all his servants, and all the Egyptians; and there was a great cry in Egypt, for there was not a house where there was not one dead.

The Exodus

31Then he pcalled for Moses and Aaron by night, and said, “Rise, go out from among my people, qboth you and the children of Israel. And go, serve the LORD as you have rsaid.

32s“Also take your flocks and your herds, as you have said, and be gone; and bless me also.”

33tAnd the Egyptians uurged the people, that they might send them out of the land in haste. For they said, “We shall all be dead.”

34So the people took their dough before it was leavened, having their kneading bowls bound up in their clothes on their shoulders.

35Now the children of Israel had done according to the word of Moses, and they had asked from the Egyptians varticles of silver, articles of gold, and clothing.

36wAnd the LORD had given the people favor in the sight of the Egyptians, so that they granted them what they requested. Thus xthey plundered the Egyptians.

37Then ythe children of Israel journeyed from zRameses to Succoth, about asix hundred thousand men on foot, besides children.

38A bmixed multitude went up with them also, and flocks and herds—a great deal of clivestock.

39And they baked unleavened cakes of the dough which they had brought out of Egypt; for it was not leavened, because dthey were driven out of Egypt and could not wait, nor had they prepared provisions for themselves.

40Now the 9sojourn of the children of Israel who lived in 10Egypt was efour hundred and thirty years.

41And it came to pass at the end of the four hundred and thirty years—on that very same day—it came to pass that fall the armies of the LORD went out from the land of Egypt.

42It is ga 11night of solemn observance to the LORD for bringing them out of the land of Egypt. This is that night of the LORD, a solemn observance for all the children of Israel throughout their generations.

Passover Regulations

(Gen. 17:9–14; Ex. 12:1–13)

43And the LORD said to Moses and Aaron, “This is hthe ordinance of the Passover: No foreigner shall eat it.

44“But every man’s servant who is bought for money, when you have icircumcised him, then he may eat it.

45j“A sojourner and a hired servant shall not eat it.

46“In one house it shall be eaten; you shall not carry any of the flesh outside the house, knor shall you break one of its bones.

47l“All the congregation of Israel shall keep it.

48“And mwhen a stranger 12dwells with you and wants to keep the Passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as a native of the land. For no uncircumcised person shall eat it.

49n“One law shall be for the native-born and for the stranger who dwells among you.”

50Thus all the children of Israel did; as the LORD commanded Moses and Aaron, so they did.

51oAnd it came to pass, on that very same day, that the LORD brought the children of Israel out of the land of Egypt paccording to their armies.

Exodus 13

The Firstborn Consecrated

1Then the LORD spoke to Moses, saying,

2a“Consecrate1 to Me all the firstborn, whatever opens the womb among the children of Israel, both of man and beast; it is Mine.”

The Feast of Unleavened Bread

(Ex. 12:14–20)

3And Moses said to the people: b“Remember this day in which you went out of Egypt, out of the house of 2bondage; for cby strength of hand the LORD brought you out of this place. dNo leavened bread shall be eaten.

4e“On this day you are going out, in the month Abib.

5“And it shall be, when the LORD fbrings you into the gland of the Canaanites and the Hittites and the Amorites and the Hivites and the Jebusites, which He hswore to your fathers to give you, a land flowing with milk and honey, ithat you shall keep this service in this month.

6j“Seven days you shall eat unleavened bread, and on the seventh day there shall be a feast to the LORD.

7“Unleavened bread shall be eaten seven days. And kno leavened bread shall be seen among you, nor shall leaven be seen among you in all your quarters.

8“And you shall ltell your son in that day, saying, ‘This is done because of what the LORD did for me when I came up from Egypt.’

9“It shall be as ma sign to you on your hand and as a memorial between your eyes, that the LORD’s law may be in your mouth; for with a strong hand the LORD has brought you out of Egypt.

10n“You shall therefore keep this 3ordinance in its season from year to year.

The Law of the Firstborn

11“And it shall be, when the LORD obrings you into the land of the pCanaanites, as He swore to you and your fathers, and gives it to you,

12q“that you shall 4set apart to the LORD all that open the womb, that is, every firstborn that comes from an animal which you have; the males shall be the LORD’s.

13“But revery firstborn of a donkey you shall redeem with a lamb; and if you will not redeem it, then you shall break its neck. And all the firstborn of man among your sons syou shall redeem.

14t“So it shall be, when your son asks you in time to come, saying, ‘What is this?’ that you shall say to him, u‘By strength of hand the LORD brought us out of Egypt, out of the house of bondage.

15‘And it came to pass, when Pharaoh was stubborn about letting us go, that vthe LORD killed all the firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast. Therefore I sacrifice to the LORD all males that open the womb, but all the firstborn of my sons I redeem.’

16“It shall be as wa sign on your hand and as frontlets between your eyes, for by strength of hand the LORD brought us out of Egypt.”

The Wilderness Way

(Ex. 40:34–38; Num. 9:15–23; 1 Kin. 8:10, 11)

17Then it came to pass, when Pharaoh had let the people go, that God did not lead them by way of the land of the Philistines, although that was near; for God said, “Lest perhaps the people xchange their minds when they see war, and yreturn to Egypt.”

18So God zled the people around by way of the wilderness of the Red Sea. And the children of Israel went up in orderly ranks out of the land of Egypt.

19And Moses took the abones of bJoseph with him, for he had placed the children of Israel under solemn oath, saying, c“God will surely 5visit you, and you shall carry up my bones from here with you.”

20So dthey took their journey from eSuccoth and camped in Etham at the edge of the wilderness.

21And fthe LORD went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, so as to go by day and night.

22He did not take away the pillar of cloud by day or the pillar of fire by night from before the people. The Exodus Route

Exodus 14

The Red Sea Crossing

1Now the LORD spoke to Moses, saying:

2“Speak to the children of Israel, athat they turn and camp before bPi Hahiroth, between cMigdol and the sea, opposite Baal Zephon; you shall camp before it by the sea.

3“For Pharaoh will say of the children of Israel, d‘They are bewildered by the land; the wilderness has closed them in.’

4“Then eI will harden Pharaoh’s heart, so that he will pursue them; and I fwill gain honor over Pharaoh and over all his army, gthat the Egyptians may know that I am the LORD.” And they did so.

5Now it was told the king of Egypt that the people had fled, and hthe heart of Pharaoh and his servants was turned against the people; and they said, “Why have we done this, that we have let Israel go from serving us?”

6So he 1made ready his chariot and took his people with him.

7Also, he took isix hundred choice chariots, and all the chariots of Egypt with captains over every one of them.

8And the LORD jhardened the heart of Pharaoh king of Egypt, and he pursued the children of Israel; and kthe children of Israel went out with boldness.

9So the lEgyptians pursued them, all the horses and chariots of Pharaoh, his horsemen and his army, and overtook them camping by the sea beside Pi Hahiroth, before Baal Zephon.

10And when Pharaoh drew near, the children of Israel lifted their eyes, and behold, the Egyptians marched after them. So they were very afraid, and the children of Israel mcried out to the LORD.

11nThen they said to Moses, “Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you so dealt with us, to bring us up out of Egypt?

12o“Is this not the word that we told you in Egypt, saying, ‘Let us alone that we may serve the Egyptians’? For it would have been better for us to serve the Egyptians than that we should die in the wilderness.”

13And Moses said to the people, p“Do not be afraid. qStand still, and see the rsalvation2 of the LORD, which He will accomplish for you today. For the Egyptians whom you see today, you shall ssee again no more forever.

14t“The LORD will fight for you, and you shall uhold3 your peace.”

15And the LORD said to Moses, “Why do you cry to Me? Tell the children of Israel to go forward.

16“But vlift up your rod, and stretch out your hand over the sea and divide it. And the children of Israel shall go on dry ground through the midst of the sea.

17“And I indeed will wharden the hearts of the Egyptians, and they shall follow them. So I will xgain honor over Pharaoh and over all his army, his chariots, and his horsemen.

18“Then the Egyptians shall know that I am the LORD, when I have gained honor for Myself over Pharaoh, his chariots, and his horsemen.”

19And the Angel of God, ywho went before the camp of Israel, moved and went behind them; and the pillar of cloud went from before them and stood behind them.

20So it came between the camp of the Egyptians and the camp of Israel. Thus it was a cloud and darkness to the one, and it gave light by night to the other, so that the one did not come near the other all that night.

21Then Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and zmade the sea into dry land, and the waters were adivided.

22So bthe children of Israel went into the midst of the sea on the dry ground, and the waters were ca wall to them on their right hand and on their left.

23And the Egyptians pursued and went after them into the midst of the sea, all Pharaoh’s horses, his chariots, and his horsemen.

24Now it came to pass, in the morning dwatch, that ethe LORD looked down upon the army of the Egyptians through the pillar of fire and cloud, and He 4troubled the army of the Egyptians.

25And He 5took off their chariot wheels, so that they drove them with difficulty; and the Egyptians said, “Let us flee from the face of Israel, for the LORD ffights for them against the Egyptians.”

26Then the LORD said to Moses, “Stretch out your hand over the sea, that the waters may come back upon the Egyptians, on their chariots, and on their horsemen.”

27And Moses stretched out his hand over the sea; and when the morning appeared, the sea greturned to its full depth, while the Egyptians were fleeing into it. So the LORD hoverthrew6 the Egyptians in the midst of the sea.

28Then ithe waters returned and covered the chariots, the horsemen, and all the army of Pharaoh that came into the sea after them. Not so much as one of them remained.

29But jthe children of Israel had walked on dry land in the midst of the sea, and the waters were a wall to them on their right hand and on their left.

30So the LORD ksaved7 Israel that day out of the hand of the Egyptians, and Israel lsaw the Egyptians dead on the seashore.

31Thus Israel saw the great 8work which the LORD had done in Egypt; so the people feared the LORD, and mbelieved the LORD and His servant Moses.

Exodus 15

The Song of Moses

(Ex. 14:13, 14; Ps. 78:12–14)

1Then aMoses and the children of Israel sang this song to the LORD, and spoke, saying:

“I will bsing to the LORD,

For He has triumphed gloriously!

The horse and its rider

He has thrown into the sea!

2The LORD is my strength and csong,

And He has become my salvation;

He is my God, and dI will praise Him;

My efather’s God, and I fwill exalt Him.

3The LORD is a man of gwar;

The LORD is His hname.

4iPharaoh’s chariots and his army He has cast into the sea;

jHis chosen captains also are drowned in the Red Sea.

5The depths have covered them;

kThey sank to the bottom like a stone.

6“Your lright hand, O LORD, has become glorious in power;

Your right hand, O LORD, has dashed the enemy in pieces.

7And in the greatness of Your mexcellence

You have overthrown those who rose against You;

You sent forth nYour wrath;

It oconsumed them plike stubble.

8And qwith the blast of Your nostrils

The waters were gathered together;

rThe floods stood upright like a heap;

The depths 1congealed in the heart of the sea.

9sThe enemy said, ‘I will pursue,

I will overtake,

I will tdivide the spoil;

My desire shall be satisfied on them.

I will draw my sword,

My hand shall destroy them.’

10You blew with Your wind,

The sea covered them;

They sank like lead in the mighty waters.

11“Whou is like You, O LORD, among the 2gods?

Who is like You, vglorious in holiness,

Fearful in wpraises, xdoing wonders?

12You stretched out Your right hand;

The earth swallowed them.

13You in Your mercy have yled forth

The people whom You have redeemed;

You have guided them in Your strength

To zYour holy habitation.

14“The apeople will hear and be afraid;

bSorrow3 will take hold of the inhabitants of Philistia.

15cThen dthe chiefs of Edom will be dismayed;

eThe mighty men of Moab,

Trembling will take hold of them;

fAll the inhabitants of Canaan will gmelt away.

16hFear and dread will fall on them;

By the greatness of Your arm

They will be ias still as a stone,

Till Your people pass over, O LORD,

Till the people pass over

jWhom You have purchased.

17You will bring them in and kplant them

In the lmountain of Your inheritance,

In the place, O LORD, which You have made

For Your own dwelling,

The msanctuary, O LORD, which Your hands have established.

18“Then LORD shall reign forever and ever.”

19For the ohorses of Pharaoh went with his chariots and his horsemen into the sea, and pthe LORD brought back the waters of the sea upon them. But the children of Israel went on dry land in the midst of the sea.

The Song of Miriam

(Num. 26:59)

20Then Miriam qthe prophetess, rthe sister of Aaron, stook the timbrel in her hand; and all the women went out after her twith timbrels and with dances.

21And Miriam uanswered them:

v“Sing to the LORD,

For He has triumphed gloriously!

The horse and its rider

He has thrown into the sea!”

Bitter Waters Made Sweet

22So Moses brought Israel from the Red Sea; then they went out into the Wilderness of wShur. And they went three days in the wilderness and found no xwater.

23Now when they came to yMarah, they could not drink the waters of Marah, for they were bitter. Therefore the name of it was called 4Marah.

24And the people zcomplained against Moses, saying, “What shall we drink?”

25So he cried out to the LORD, and the LORD showed him a tree. aWhen he cast it into the waters, the waters were made sweet. There He bmade a statute and an 5ordinance for them, and there cHe tested them,

26and said, d“If you diligently heed the voice of the LORD your God and do what is right in His sight, give ear to His commandments and keep all His statutes, I will put none of the ediseases on you which I have brought on the Egyptians. For I am the LORD fwho heals you.”

27gThen they came to Elim, where there were twelve wells of water and seventy palm trees; so they camped there by the waters.

Exodus 16

Bread from Heaven

1And they ajourneyed from Elim, and all the congregation of the children of Israel came to the Wilderness of Sin, which is between Elim and bSinai, on the fifteenth day of the second month after they departed from the land of Egypt.

2Then the whole congregation of the children of Israel ccomplained against Moses and Aaron in the wilderness.

3And the children of Israel said to them, d“Oh, that we had died by the hand of the LORD in the land of Egypt, ewhen we sat by the pots of meat and when we ate bread to the full! For you have brought us out into this wilderness to kill this whole assembly with hunger.”

4Then the LORD said to Moses, “Behold, I will rain fbread from heaven for you. And the people shall go out and gather 1a certain quota every day, that I may gtest them, whether they will hwalk in My law or not.

5“And it shall be on the sixth day that they shall prepare what they bring in, and iit shall be twice as much as they gather daily.”

6Then Moses and Aaron said to all the children of Israel, j“At evening you shall know that the LORD has brought you out of the land of Egypt.

7“And in the morning you shall see kthe glory of the LORD; for He lhears your complaints against the LORD. But mwhat are we, that you complain against us?”

8Also Moses said, “This shall be seen when the LORD gives you meat to eat in the evening, and in the morning bread to the full; for the LORD hears your complaints which you make against Him. And what are we? Your complaints are not against us but nagainst the LORD.”

9Then Moses spoke to Aaron, “Say to all the congregation of the children of Israel, o‘Come near before the LORD, for He has heard your complaints.’ ”

10Now it came to pass, as Aaron spoke to the whole congregation of the children of Israel, that they looked toward the wilderness, and behold, the glory of the LORD pappeared in the cloud.

11And the LORD spoke to Moses, saying,

12q“I have heard the complaints of the children of Israel. Speak to them, saying, r‘At twilight you shall eat meat, and sin the morning you shall be filled with bread. And you shall know that I am the LORD your God.’ ”

13So it was that tquails came up at evening and covered the camp, and in the morning uthe dew lay all around the camp.

14And when the layer of dew lifted, there, on the surface of the wilderness, was va small round wsubstance, as fine as frost on the ground.

15So when the children of Israel saw it, they said to one another, “What is it?” For they did not know what it was. And Moses said to them, x“This is the bread which the LORD has given you to eat.

16“This is the thing which the LORD has commanded: ‘Let every man gather it yaccording to each one’s need, one zomer for each person, according to the number of persons; let every man take for those who are in his tent.’ ”

17Then the children of Israel did so and gathered, some more, some less.

18So when they measured it by omers, ahe who gathered much had nothing left over, and he who gathered little had no lack. Every man had gathered according to each one’s need.

19And Moses said, “Let no one bleave any of it till morning.”

20Notwithstanding they did not 2heed Moses. But some of them left part of it until morning, and it bred worms and stank. And Moses was angry with them.

21So they gathered it every morning, every man according to his need. And when the sun became hot, it melted.

22And so it was, on the sixth day, that they gathered twice as much bread, two omers for each one. And all the rulers of the congregation came and told Moses.

23Then he said to them, “This is what the LORD has said: ‘Tomorrow is ca Sabbath rest, a holy Sabbath to the LORD. Bake what you will bake today, and boil what you will boil; and lay up for yourselves all that remains, to be kept until morning.’ ”

24So they laid it up till morning, as Moses commanded; and it did not dstink, nor were there any worms in it.

25Then Moses said, “Eat that today, for today is a Sabbath to the LORD; today you will not find it in the field.

26e“Six days you shall gather it, but on the seventh day, the Sabbath, there will be none.”

27Now it happened that some of the people went out on the seventh day to gather, but they found none.

28And the LORD said to Moses, “How long fdo you refuse to keep My commandments and My laws?

29“See! For the LORD has given you the Sabbath; therefore He gives you on the sixth day bread for two days. Let every man remain in his place; let no man go out of his place on the seventh day.”

30So the people rested on the seventh day.

31And the house of Israel called its name 3Manna. And git was like white coriander seed, and the taste of it was like wafers made with honey.

32Then Moses said, “This is the thing which the LORD has commanded: ‘Fill an omer with it, to be kept for your generations, that they may see the bread with which I fed you in the wilderness, when I brought you out of the land of Egypt.’ ”

33And Moses said to Aaron, h“Take a pot and put an omer of manna in it, and lay it up before the LORD, to be kept for your generations.”

34As the LORD commanded Moses, so Aaron laid it up ibefore the Testimony, to be kept.

35And the children of Israel jate manna kforty years, luntil they came to an inhabited land; they ate manna until they came to the border of the land of Canaan.

36Now an omer is one-tenth of an ephah.

Exodus 17

Water from the Rock

(Num. 20:1–13)

1Then aall the congregation of the children of Israel set out on their journey from the Wilderness of bSin, according to the commandment of the LORD, and camped in Rephidim; but there was no water for the people to cdrink.

2dTherefore the people contended with Moses, and said, “Give us water, that we may drink.” So Moses said to them, “Why do you contend with me? Why do you etempt the LORD?”

3And the people thirsted there for water, and the people fcomplained against Moses, and said, “Why is it you have brought us up out of Egypt, to kill us and our children and our glivestock with thirst?”

4So Moses hcried out to the LORD, saying, “What shall I do with this people? They are almost ready to istone1 me!”

5And the LORD said to Moses, j“Go on before the people, and take with you some of the elders of Israel. Also take in your hand your rod with which kyou struck the river, and go.

6l“Behold, I will stand before you there on the rock in Horeb; and you shall strike the rock, and water will come out of it, that the people may drink.” And Moses did so in the sight of the elders of Israel.

7So he called the name of the place mMassah2 and 3Meribah, because of the contention of the children of Israel, and because they 4tempted the LORD, saying, “Is the LORD among us or not?”

Victory over the Amalekites

(Gen. 14:7; Num. 13:29; 14:25)

8nNow Amalek came and fought with Israel in Rephidim.

9And Moses said to Joshua, “Choose us some men and go out, fight with Amalek. Tomorrow I will stand on the top of the hill with othe rod of God in my hand.”

10So Joshua did as Moses said to him, and fought with Amalek. And Moses, Aaron, and Hur went up to the top of the hill.

11And so it was, when Moses pheld up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.

12But Moses’ hands became 5heavy; so they took a stone and put it under him, and he sat on it. And Aaron and Hur supported his hands, one on one side, and the other on the other side; and his hands were steady until the going down of the sun.

13So Joshua defeated Amalek and his people with the edge of the sword.

14Then the LORD said to Moses, q“Write this for a memorial in the book and recount it in the hearing of Joshua, that rI will utterly blot out the remembrance of Amalek from under heaven.”

15And Moses built an altar and called its name, 6The-LORD-Is-My-Banner;

16for he said, “Because 7the LORD has ssworn: the LORD will have war with Amalek from generation to generation.”

Exodus 18

Jethro’s Advice

(Deut. 1:9–18)

1And aJethro, the priest of Midian, Moses’ father-in-law, heard of all that bGod had done for Moses and for Israel His people—that the LORD had brought Israel out of Egypt.

2Then Jethro, Moses’ father-in-law, took cZipporah, Moses’ wife, after he had sent her back,

3with her dtwo sons, of whom the name of one was 1Gershom (for he said, e“I have been a 2stranger in a foreign land”)

4and the name of the other was 3Eliezer (for he said, “The God of my father was my fhelp, and delivered me from the sword of Pharaoh”);

5and Jethro, Moses’ father-in-law, came with his sons and his wife to Moses in the wilderness, where he was encamped at gthe mountain of God.

6Now he had said to Moses, “I, your father-in-law Jethro, am coming to you with your wife and her two sons with her.”

7So Moses hwent out to meet his father-in-law, bowed down, and ikissed him. And they asked each other about their well-being, and they went into the tent.

8And Moses told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardship that had come upon them on the way, and how the LORD had jdelivered them.

9Then Jethro rejoiced for all the kgood which the LORD had done for Israel, whom He had delivered out of the hand of the Egyptians.

10And Jethro said, l“Blessed be the LORD, who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh, and who has delivered the people from under the hand of the Egyptians.

11“Now I know that the LORD is mgreater than all the gods; nfor in the very thing in which they 4behaved oproudly, He was above them.”

12Then Jethro, Moses’ father-in-law, 5took a burnt poffering and other sacrifices to offer to God. And Aaron came with all the elders of Israel qto eat bread with Moses’ father-in-law before God.

13And so it was, on the next day, that Moses rsat to judge the people; and the people stood before Moses from morning until evening.

14So when Moses’ father-in-law saw all that he did for the people, he said, “What is this thing that you are doing for the people? Why do you alone 6sit, and all the people stand before you from morning until evening?”

15And Moses said to his father-in-law, “Because sthe people come to me to inquire of God.

16“When they have ta 7difficulty, they come to me, and I judge between one and another; and I make known the statutes of God and His laws.”

17So Moses’ father-in-law said to him, “The thing that you do is not good.

18“Both you and these people who are with you will surely wear yourselves out. For this thing is too much for you; uyou are not able to perform it by yourself.

19“Listen now to my voice; I will give you 8counsel, and God will be with you: Stand vbefore God for the people, so that you may wbring the difficulties to God.

20“And you shall xteach them the statutes and the laws, and show them the way in which they must walk and ythe work they must do.

21“Moreover you shall select from all the people zable men, such as afear God, bmen of truth, chating covetousness; and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

22“And let them judge the people at all times. dThen it will be that every great matter they shall bring to you, but every small matter they themselves shall judge. So it will be easier for you, for ethey will bear the burden with you.

23“If you do this thing, and God so commands you, then you will be able to endure, and all this people will also go to their fplace in peace.”

24So Moses heeded the voice of his father-in-law and did all that he had said.

25And gMoses chose able men out of all Israel, and made them heads over the people: rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

26So they judged the people at all times; the hhard9 cases they brought to Moses, but they judged every small case themselves.

27Then Moses let his father-in-law depart, and ihe went his way to his own land.

Exodus 19

Israel at Mount Sinai

1In the third month after the children of Israel had gone out of the land of Egypt, on the same day, athey came to the Wilderness of Sinai.

2For they had departed from bRephidim, had come to the Wilderness of Sinai, and camped in the wilderness. So Israel camped there before cthe mountain.

3And dMoses went up to God, and the LORD ecalled to him from the mountain, saying, “Thus you shall say to the house of Jacob, and tell the children of Israel:

4f‘You have seen what I did to the Egyptians, and how gI 1bore you on eagles’ wings and brought you to Myself.

5‘Now htherefore, if you will indeed obey My voice and ikeep My covenant, then jyou shall be a special treasure to Me above all people; for all the earth is kMine.

6‘And you shall be to Me a lkingdom of priests and a mholy nation.’ These are the words which you shall speak to the children of Israel.”

7So Moses came and called for the nelders of the people, and 2laid before them all these words which the LORD commanded him.

8Then oall the people answered together and said, “All that the LORD has spoken we will do.” So Moses brought back the words of the people to the LORD.

9And the LORD said to Moses, “Behold, I come to you pin the thick cloud, qthat the people may hear when I speak with you, and believe you forever.” So Moses told the words of the people to the LORD.

10Then the LORD said to Moses, “Go to the people and rconsecrate them today and tomorrow, and let them wash their clothes.

11“And let them be ready for the third day. For on the third day the LORD will come down upon Mount Sinai in the sight of all the people.

12“You shall set bounds for the people all around, saying, ‘Take heed to yourselves that you do not go up to the mountain or touch its base. sWhoever touches the mountain shall surely be put to death.

13‘Not a hand shall touch him, but he shall surely be stoned or shot with an arrow; whether man or beast, he shall not live.’ When the trumpet sounds long, they shall come near the mountain.”

14So Moses went down from the mountain to the people and sanctified the people, and they washed their clothes.

15And he said to the people, “Be ready for the third day; tdo not come near your wives.”

16Then it came to pass on the third day, in the morning, that there were uthunderings and lightnings, and a thick cloud on the mountain; and the sound of the trumpet was very loud, so that all the people who were in the camp vtrembled.

17And wMoses brought the people out of the camp to meet with God, and they stood at the foot of the mountain.

18Now xMount Sinai was completely in smoke, because the LORD descended upon yit in fire. zIts smoke ascended like the smoke of a furnace, and 3the awhole mountain quaked greatly.

19And when the blast of the trumpet sounded long and became louder and louder, bMoses spoke, and cGod answered him by voice.

20Then the LORD came down upon Mount Sinai, on the top of the mountain. And the LORD called Moses to the top of the mountain, and Moses went up.

21And the LORD said to Moses, “Go down and warn the people, lest they break through dto gaze at the LORD, and many of them perish.

22“Also let the epriests who come near the LORD fconsecrate themselves, lest the LORD gbreak out against them.”

23But Moses said to the LORD, “The people cannot come up to Mount Sinai; for You warned us, saying, h‘Set bounds around the mountain and consecrate it.’ ”

24Then the LORD said to him, “Away! Get down and then come up, you and Aaron with you. But do not let the priests and the people break through to come up to the LORD, lest He break out against them.”

25So Moses went down to the people and spoke to them.

Exodus 20

The Ten Commandments

(Deut. 5:1–22)

1And God spoke aall these words, saying:

2b“I am the LORD your God, who brought you out of the land of Egypt, cout of the house of 1bondage.

3d“You shall have no other gods before Me. The Ten Commandments

4e“You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;

5fyou shall not bow down to them nor 2serve them. gFor I, the LORD your God, am a jealous God, hvisiting3 the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me,

6but ishowing mercy to thousands, to those who love Me and keep My commandments.

7j“You shall not take the name of the LORD your God in vain, for the LORD kwill not hold him guiltless who takes His name in vain.

8l“Remember the Sabbath day, to keep it holy.

9mSix days you shall labor and do all your work,

10but the nseventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, onor your stranger who is within your gates.

11For pin six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it.

12q“Honor your father and your mother, that your days may be rlong upon the land which the LORD your God is giving you.

13s“You shall not murder.

14t“You shall not commit uadultery.

15v“You shall not steal.

16w“You shall not bear false witness against your neighbor.

17x“You shall not covet your neighbor’s house; yyou shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s.”

The People Afraid of God’s Presence

18Now zall the people awitnessed the thunderings, the lightning flashes, the sound of the trumpet, and the mountain bsmoking; and when the people saw it, they trembled and stood afar off.

19Then they said to Moses, c“You speak with us, and we will hear; but dlet not God speak with us, lest we die.”

20And Moses said to the people, e“Do not fear; ffor God has come to test you, and gthat His fear may be before you, so that you may not sin.”

21So the people stood afar off, but Moses drew near hthe thick darkness where God was.

The Law of the Altar

22Then the LORD said to Moses, “Thus you shall say to the children of Israel: ‘You have seen that I have talked with you ifrom heaven.

23‘You shall not make anything to be jwith Me—gods of silver or gods of gold you shall not make for yourselves.

24‘An altar of kearth you shall make for Me, and you shall sacrifice on it your burnt offerings and your peace offerings, lyour sheep and your oxen. In every mplace where I 4record My name I will come to you, and I will nbless you.

25‘And oif you make Me an altar of stone, you shall not build it of hewn stone; for if you puse your tool on it, you have profaned it.

26‘Nor shall you go up by steps to My altar, that your qnakedness may not be exposed on it.’

Exodus 21

The Law Concerning Servants

(Deut. 15:12–18)

1“Now these are the 1judgments which you shall aset before them:

2b“If you buy a Hebrew servant, he shall serve six years; and in the seventh he shall go out free and pay nothing.

3“If he comes in by himself, he shall go out by himself; if he comes in married, then his wife shall go out with him.

4“If his master has given him a wife, and she has borne him sons or daughters, the wife and her children shall be her master’s, and he shall go out by himself.

5c“But if the servant plainly says, ‘I love my master, my wife, and my children; I will not go out free,’

6“then his master shall bring him to the djudges. He shall also bring him to the door, or to the doorpost, and his master shall pierce his ear with an awl; and he shall serve him forever.

7“And if a man esells his daughter to be a female slave, she shall not go out as the male slaves do.

8“If she 2does not please her master, who has betrothed her to himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has dealt deceitfully with her.

9“And if he has betrothed her to his son, he shall deal with her according to the custom of daughters.

10“If he takes another wife, he shall not diminish her food, her clothing, fand her marriage rights.

11“And if he does not do these three for her, then she shall go out free, without paying money.

The Law Concerning Violence

12g“He who strikes a man so that he dies shall surely be put to death.

13“However, hif he did not lie in wait, but God idelivered him into his hand, then jI will appoint for you a place where he may flee.

14“But if a man acts with kpremeditation against his neighbor, to kill him by treachery, lyou shall take him from My altar, that he may die.

15“And he who strikes his father or his mother shall surely be put to death.

16m“He who kidnaps a man and nsells him, or if he is ofound in his hand, shall surely be put to death.

17“And phe who curses his father or his mother shall surely be put to death.

18“If men contend with each other, and one strikes the other with a stone or with his fist, and he does not die but is confined to his bed,

19“if he rises again and walks about outside qwith his staff, then he who struck him shall be 3acquitted. He shall only pay for the loss of his time, and shall provide for him to be thoroughly healed.

20“And if a man beats his male or female servant with a rod, so that he dies under his hand, he shall surely be punished.

21“Notwithstanding, if he remains alive a day or two, he shall not be punished; for he is his rproperty.

22“If men 4fight, and hurt a woman with child, so that 5she gives birth prematurely, yet no harm follows, he shall surely be punished accordingly as the woman’s husband imposes on him; and he shall spay as the judges determine.

23“But if any harm follows, then you shall give life for life,

24t“eye for eye, tooth for tooth, hand for hand, foot for foot,

25“burn for burn, wound for wound, stripe for stripe.

26“If a man strikes the eye of his male or female servant, and destroys it, he shall let him go free for the sake of his eye.

27“And if he knocks out the tooth of his male or female servant, he shall let him go free for the sake of his tooth.

Animal Control Laws

28“If an ox gores a man or a woman to death, then uthe ox shall surely be stoned, and its flesh shall not be eaten; but the owner of the ox shall be 6acquitted.

29“But if the ox 7tended to thrust with its horn in times past, and it has been made known to his owner, and he has not kept it confined, so that it has killed a man or a woman, the ox shall be stoned and its owner also shall be put to death.

30“If there is imposed on him a sum of money, then he shall pay vto redeem his life, whatever is imposed on him.

31“Whether it has gored a son or gored a daughter, according to this judgment it shall be done to him.

32“If the ox gores a male or female servant, he shall give to their master wthirty shekels of silver, and the xox shall be stoned.

33“And if a man opens a pit, or if a man digs a pit and does not cover it, and an ox or a donkey falls in it,

34“the owner of the pit shall make it good; he shall give money to their owner, but the dead animal shall be his.

35“If one man’s ox hurts another’s, so that it dies, then they shall sell the live ox and divide the money from it; and the dead ox they shall also divide.

36“Or if it was known that the ox tended to thrust in time past, and its owner has not kept it confined, he shall surely pay ox for ox, and the dead animal shall be his own.

Exodus 22

Responsibility for Property

1“If a man steals an ox or a sheep, and slaughters it or sells it, he shall arestore five oxen for an ox and four sheep for a sheep.

2“If the thief is found bbreaking in, and he is struck so that he dies, there shall be cno guilt for his bloodshed.

3“If the sun has risen on him, there shall be guilt for his bloodshed. He should make full restitution; if he has nothing, then he shall be dsold1 for his theft.

4“If the theft is certainly efound alive in his hand, whether it is an ox or donkey or sheep, he shall frestore double.

5“If a man causes a field or vineyard to be grazed, and lets loose his animal, and it feeds in another man’s field, he shall make restitution from the best of his own field and the best of his own vineyard.

6“If fire breaks out and catches in thorns, so that stacked grain, standing grain, or the field is consumed, he who kindled the fire shall surely make restitution.

7“If a man gdelivers to his neighbor money or articles to keep, and it is stolen out of the man’s house, hif the thief is found, he shall pay double.

8“If the thief is not found, then the master of the house shall be brought to the ijudges to see whether he has put his hand into his neighbor’s goods.

9“For any kind of trespass, whether it concerns an ox, a donkey, a sheep, or clothing, or for any kind of lost thing which another claims to be his, the jcause of both parties shall come before the judges; and whomever the judges condemn shall pay double to his neighbor.

10“If a man delivers to his neighbor a donkey, an ox, a sheep, or any animal to keep, and it dies, is hurt, or driven away, no one seeing it,

11“then an koath of the LORD shall be between them both, that he has not put his hand into his neighbor’s goods; and the owner of it shall accept that, and he shall not make it good.

12“But lif, in fact, it is stolen from him, he shall make restitution to the owner of it.

13“If it is mtorn to pieces by a beast, then he shall bring it as evidence, and he shall not make good what was torn.

14“And if a man borrows anything from his neighbor, and it becomes injured or dies, the owner of it not being with it, he shall surely make it good.

15“If its owner was with it, he shall not make it good; if it was hired, it came for its hire.

Moral and Ceremonial Principles

16n“If a man entices a virgin who is not betrothed, and lies with her, he shall surely pay the bride-price for her to be his wife.

17“If her father utterly refuses to give her to him, he shall pay money according to the obride-price of virgins.

18p“You shall not permit a sorceress to live.

19q“Whoever lies with an animal shall surely be put to death.

20r“He who sacrifices to any god, except to the LORD only, he shall be utterly destroyed.

21s“You shall neither mistreat a 2stranger nor oppress him, for you were strangers in the land of Egypt.

22t“You shall not afflict any widow or fatherless child.

23“If you afflict them in any way, and they ucry at all to Me, I will surely vhear their cry;

24“and My wwrath will become hot, and I will kill you with the sword; xyour wives shall be widows, and your children fatherless.

25y“If you lend money to any of My people who are poor among you, you shall not be like a moneylender to him; you shall not charge him zinterest.

26a“If you ever take your neighbor’s garment as a pledge, you shall return it to him before the sun goes down.

27“For that is his only covering, it is his garment for his skin. What will he sleep in? And it will be that when he cries to Me, I will hear, for I am bgracious.

28c“You shall not revile God, nor curse a druler of your people.

29“You shall not delay to offer ethe first of your ripe produce and your juices. fThe firstborn of your sons you shall give to Me.

30g“Likewise you shall do with your oxen and your sheep. It shall be with its mother hseven days; on the eighth day you shall give it to Me.

31“And you shall be iholy men to Me: jyou shall not eat meat torn by beasts in the field; you shall throw it to the dogs.

Exodus 23

Justice for All

1“You ashall not circulate a false report. Do not put your hand with the wicked to be an bunrighteous witness.

2c“You shall not follow a crowd to do evil; dnor shall you testify in a dispute so as to turn aside after many to pervert justice.

3“You shall not show partiality to a epoor man in his dispute.

4f“If you meet your enemy’s ox or his donkey going astray, you shall surely bring it back to him again.

5g“If you see the donkey of one who hates you lying under its burden, and you would refrain from helping it, you shall surely help him with it.

6h“You shall not pervert the judgment of your poor in his dispute.

7i“Keep yourself far from a false matter; jdo not kill the innocent and righteous. For kI will not justify the wicked.

8“And lyou shall take no bribe, for a bribe blinds the discerning and perverts the words of the righteous.

9“Also myou shall not oppress a 1stranger, for you know the heart of a stranger, because you were strangers in the land of Egypt.

The Law of Sabbaths

10n“Six years you shall sow your land and gather in its produce,

11“but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave, the beasts of the field may eat. In like manner you shall do with your vineyard and your 2olive grove.

12o“Six days you shall do your work, and on the seventh day you shall rest, that your ox and your donkey may rest, and the son of your female servant and the stranger may be refreshed.

13“And in all that I have said to you, pbe circumspect and qmake no mention of the name of other gods, nor let it be heard from your mouth.

Three Annual Feasts

(Ex. 34:18–26; Deut. 16:1–17)

14r“Three times you shall keep a feast to Me in the year:

15s“You shall keep the Feast of Unleavened Bread (you shall eat unleavened bread seven days, as I commanded you, at the time appointed in the month of Abib, for in it you came out of Egypt; tnone shall appear before Me empty);

16u“and the Feast of Harvest, the firstfruits of your labors which you have sown in the field; and vthe Feast of Ingathering at the end of the year, when you have gathered in the fruit of your labors from the field.

17w“Three times in the year all your males shall appear before the Lord 3GOD.

18x“You shall not offer the blood of My sacrifice with leavened ybread; nor shall the fat of My 4sacrifice remain until morning.

19z“The first of the firstfruits of your land you shall bring into the house of the LORD your God. aYou shall not boil a young goat in its mother’s milk.

The Angel and the Promises

20b“Behold, I send an Angel before you to keep you in the way and to bring you into the place which I have prepared.

21“Beware of Him and obey His voice; cdo not provoke Him, for He will dnot pardon your transgressions; for eMy name is in Him.

22“But if you indeed obey His voice and do all that I speak, then fI will be an enemy to your enemies and an adversary to your adversaries.

23g“For My Angel will go before you and hbring you in to the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Jebusites; and I will 5cut them off.

24“You shall not ibow down to their gods, nor serve them, jnor do according to their works; kbut you shall utterly overthrow them and completely break down their sacred pillars.

25“So you shall lserve the LORD your God, and mHe will bless your bread and your water. And nI will take sickness away from the midst of you.

26o“No one shall suffer miscarriage or be barren in your land; I will pfulfill the number of your days.

27“I will send qMy fear before you, I will rcause confusion among all the people to whom you come, and will make all your enemies turn their backs to you.

28“And sI will send hornets before you, which shall drive out the Hivite, the Canaanite, and the Hittite from before you.

29t“I will not drive them out from before you in one year, lest the land become desolate and the beasts of the field become too numerous for you.

30“Little by little I will drive them out from before you, until you have increased, and you inherit the land.

31“And uI will set your 6bounds from the Red Sea to the sea, Philistia, and from the desert to the 7River. For I will vdeliver the inhabitants of the land into your hand, and you shall drive them out before you.

32w“You shall make no 8covenant with them, nor with their gods.

33“They shall not dwell in your land, lest they make you sin against Me. For if you serve their gods, xit will surely be a snare to you.”

Exodus 24

Israel Affirms the Covenant

1Now He said to Moses, “Come up to the LORD, you and Aaron, aNadab and Abihu, band seventy of the elders of Israel, and worship from afar.

2“And Moses alone shall come near the LORD, but they shall not come near; nor shall the people go up with him.”

3So Moses came and told the people all the words of the LORD and all the 1judgments. And all the people answered with one voice and said, c“All the words which the LORD has said we will do.”

4And Moses dwrote all the words of the LORD. And he rose early in the morning, and built an altar at the foot of the mountain, and twelve epillars according to the twelve tribes of Israel.

5Then he sent young men of the children of Israel, who offered fburnt offerings and sacrificed peace offerings of oxen to the LORD.

6And Moses gtook half the blood and put it in basins, and half the blood he sprinkled on the altar.

7Then he htook the Book of the Covenant and read in the hearing of the people. And they said, “All that the LORD has said we will do, and be obedient.”

8And Moses took the blood, sprinkled it on the people, and said, “This is ithe blood of the covenant which the LORD has made with you according to all these words.”

On the Mountain with God

9Then Moses went up, also Aaron, Nadab, and Abihu, and seventy of the elders of Israel,

10and they jsaw the God of Israel. And there was under His feet as it were a paved work of ksapphire stone, and it was like the lvery2 heavens in its clarity.

11But on the nobles of the children of Israel He mdid not 3lay His hand. So nthey saw God, and they oate and drank.

12Then the LORD said to Moses, p“Come up to Me on the mountain and be there; and I will give you qtablets of stone, and the law and commandments which I have written, that you may teach them.”

13So Moses arose with rhis assistant Joshua, and Moses went up to the mountain of God.

14And he said to the elders, “Wait here for us until we come back to you. Indeed, Aaron and sHur are with you. If any man has a difficulty, let him go to them.”

15Then Moses went up into the mountain, and ta cloud covered the mountain.

16Now uthe glory of the LORD rested on Mount Sinai, and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud.

17The sight of the glory of the LORD was like va consuming fire on the top of the mountain in the eyes of the children of Israel.

18So Moses went into the midst of the cloud and went up into the mountain. And wMoses was on the mountain forty days and forty nights.

Exodus 25

Offerings for the Sanctuary

(Ex. 35:4–9)

1Then the LORD spoke to Moses, saying:

2“Speak to the children of Israel, that they bring Me an 1offering. aFrom everyone who gives it willingly with his heart you shall take My offering.

3“And this is the offering which you shall take from them: gold, silver, and bronze;

4“blue, purple, and scarlet thread, fine linen, and goats’ hair;

5“ram skins dyed red, 2badger skins, and acacia wood;

6b“oil for the light, and cspices for the anointing oil and for the sweet incense;

7“onyx stones, and stones to be set in the dephod and in the breastplate.

8“And let them make Me a esanctuary,3 that fI may dwell among them.

9“According to all that I show you, that is, the pattern of the tabernacle and the pattern of all its furnishings, just so you shall make it.

The Ark of the Testimony

(Ex. 37:1–9)

10g“And they shall make an ark of acacia wood; two and a half cubits shall be its length, a cubit and a half its width, and a cubit and a half its height.

11“And you shall overlay it with pure gold, inside and out you shall overlay it, and shall make on it a molding of hgold all around.

12“You shall cast four rings of gold for it, and put them in its four corners; two rings shall be on one side, and two rings on the other side.

13“And you shall make poles of acacia wood, and overlay them with gold.

14“You shall put the poles into the rings on the sides of the ark, that the ark may be carried by them.

15i“The poles shall be in the rings of the ark; they shall not be taken from it.

16“And you shall put into the ark jthe Testimony which I will give you.

17k“You shall make a mercy seat of pure gold; two and a half cubits shall be its length and a cubit and a half its width.

18“And you shall make two cherubim of gold; of hammered work you shall make them at the two ends of the mercy seat.

19“Make one cherub at one end, and the other cherub at the other end; you shall make the cherubim at the two ends of it of one piece with the mercy seat.

20“And lthe cherubim shall stretch out their wings above, covering the mercy seat with their wings, and they shall face one another; the faces of the cherubim shall be toward the mercy seat.

21m“You shall put the mercy seat on top of the ark, and nin the ark you shall put the Testimony that I will give you.

22“And othere I will meet with you, and I will speak with you from above the mercy seat, from pbetween the two cherubim which are on the ark of the Testimony, about everything which I will give you in commandment to the children of Israel.

The Table for the Showbread

(Ex. 37:10–16)

23q“You shall also make a table of acacia wood; two cubits shall be its length, a cubit its width, and a cubit and a half its height.

24“And you shall overlay it with pure gold, and make a molding of gold all around.

25“You shall make for it a frame of a handbreadth all around, and you shall make a gold molding for the frame all around.

26“And you shall make for it four rings of gold, and put the rings on the four corners that are at its four legs.

27“The rings shall be close to the frame, as holders for the poles to bear the table.

28“And you shall make the poles of acacia wood, and overlay them with gold, that the table may be carried with them.

29“You shall make rits dishes, its pans, its pitchers, and its bowls for pouring. You shall make them of pure gold.

30“And you shall set the sshowbread on the table before Me always.

The Gold Lampstand

(Ex. 37:17–24)

31t“You shall also make a lampstand of pure gold; the lampstand shall be of hammered work. Its shaft, its branches, its bowls, its ornamental knobs, and flowers shall be of one piece.

32“And six branches shall come out of its sides: three branches of the lampstand out of one side, and three branches of the lampstand out of the other side.

33u“Three bowls shall be made like almond blossoms on one branch, with an ornamental knob and a flower, and three bowls made like almond blossoms on the other branch, with an ornamental knob and a flower—and so for the six branches that come out of the lampstand.

34v“On the lampstand itself four bowls shall be made like almond blossoms, each with its ornamental knob and flower.

35“And there shall be a knob under the first two branches of the same, a knob under the second two branches of the same, and a knob under the third two branches of the same, according to the six branches that extend from the lampstand.

36“Their knobs and their branches shall be of one piece; all of it shall be one hammered piece of pure gold.

37“You shall make seven lamps for it, and wthey shall arrange its lamps so that they xgive light in front of it.

38“And its wick-trimmers and their trays shall be of pure gold.

39“It shall be made of a talent of pure gold, with all these utensils.

40“And ysee to it that you make them according to the pattern which was shown you on the mountain.

Exodus 26

The Tabernacle

(Ex. 36:8–38)

1“Moreover ayou shall make the tabernacle with ten curtains of fine woven linen, and blue, purple, and scarlet thread; with artistic designs of cherubim you shall weave them. The Plan of the Tabernacle

2“The length of each curtain shall be twenty-eight cubits, and the width of each curtain four cubits. And every one of the curtains shall have 1the same measurements.

3“Five curtains shall be coupled to one another, and the other five curtains shall be coupled to one another.

4“And you shall make loops of blue yarn on the edge of the curtain on the selvedge of one set, and likewise you shall do on the outer edge of the other curtain of the second set.

5“Fifty loops you shall make in the one curtain, and fifty loops you shall make on the edge of the curtain that is on the end of the second set, that the loops may be clasped to one another.

6“And you shall make fifty clasps of gold, and couple the curtains together with the clasps, so that it may be one tabernacle.

7b“You shall also make curtains of goats’ hair, to be a tent over the tabernacle. You shall make eleven curtains.

8“The length of each curtain shall be thirty cubits, and the width of each curtain four cubits; and the eleven curtains shall all have the same measurements.

9“And you shall couple five curtains by themselves and six curtains by themselves, and you shall double over the sixth curtain at the forefront of the tent.

10“You shall make fifty loops on the edge of the curtain that is outermost in one set, and fifty loops on the edge of the curtain of the second set.

11“And you shall make fifty bronze clasps, put the clasps into the loops, and couple the tent together, that it may be one.

12“The remnant that remains of the curtains of the tent, the half curtain that remains, shall hang over the back of the tabernacle.

13“And a cubit on one side and a cubit on the other side, of what remains of the length of the curtains of the tent, shall hang over the sides of the tabernacle, on this side and on that side, to cover it.

14c“You shall also make a covering of ram skins dyed red for the tent, and a covering of badger skins above that.

15“And for the tabernacle you shall dmake the boards of acacia wood, standing upright.

16“Ten cubits shall be the length of a board, and a cubit and a half shall be the width of each board.

17“Two 2tenons shall be in each board for binding one to another. Thus you shall make for all the boards of the tabernacle.

18“And you shall make the boards for the tabernacle, twenty boards for the south side.

19“You shall make forty sockets of silver under the twenty boards: two sockets under each of the boards for its two tenons.

20“And for the second side of the tabernacle, the north side, there shall be twenty boards

21“and their forty sockets of silver: two sockets under each of the boards.

22“For the far side of the tabernacle, westward, you shall make six boards.

23“And you shall also make two boards for the two back corners of the tabernacle.

24“They shall be 3coupled together at the bottom and they shall be coupled together at the top by one ring. Thus it shall be for both of them. They shall be for the two corners.

25“So there shall be eight boards with their sockets of silver—sixteen sockets—two sockets under each of the boards.

26“And you shall make bars of acacia wood: five for the boards on one side of the tabernacle,

27“five bars for the boards on the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the far side westward.

28“The emiddle bar shall pass through the midst of the boards from end to end.

29“You shall overlay the boards with gold, make their rings of gold as holders for the bars, and overlay the bars with gold.

30“And you shall raise up the tabernacle faccording to its pattern which you were shown on the mountain.

31g“You shall make a veil woven of blue, purple, and scarlet thread, and fine woven linen. It shall be woven with an artistic design of cherubim.

32“You shall hang it upon the four pillars of acacia wood overlaid with gold. Their hooks shall be gold, upon four sockets of silver.

33“And you shall hang the veil from the clasps. Then you shall bring hthe ark of the Testimony in there, behind the veil. The veil shall be a divider for you between ithe holy place and the Most Holy.

34j“You shall put the mercy seat upon the ark of the Testimony in the Most Holy.

35k“You shall set the table outside the veil, and lthe lampstand across from the table on the side of the tabernacle toward the south; and you shall put the table on the north side.

36m“You shall make a screen for the door of the tabernacle, woven of blue, purple, and scarlet thread, and fine woven linen, made by a weaver.

37“And you shall make for the screen nfive pillars of acacia wood, and overlay them with gold; their hooks shall be gold, and you shall cast five sockets of bronze for them.

Exodus 27

The Altar of Burnt Offering

(Ex. 38:1–7)

1“You shall make aan altar of acacia wood, five cubits long and five cubits wide—the altar shall be square—and its height shall be three cubits.

2“You shall make its horns on its four corners; its horns shall be of one piece with it. And you shall overlay it with bronze.

3“Also you shall make its pans to receive its ashes, and its shovels and its basins and its forks and its firepans; you shall make all its utensils of bronze.

4“You shall make a grate for it, a network of bronze; and on the network you shall make four bronze rings at its four corners.

5“You shall put it under the rim of the altar beneath, that the network may be midway up the altar.

6“And you shall make poles for the altar, poles of acacia wood, and overlay them with bronze.

7“The poles shall be put in the rings, and the poles shall be on the two sides of the altar to bear it.

8“You shall make it hollow with boards; bas it was shown you on the mountain, so shall they make it.

The Court of the Tabernacle

(Ex. 38:9–20)

9c“You shall also make the court of the tabernacle. For the south side there shall be hangings for the court made of fine woven linen, one hundred cubits long for one side.

10“And its twenty pillars and their twenty sockets shall be bronze. The hooks of the pillars and their bands shall be silver.

11“Likewise along the length of the north side there shall be hangings one hundred cubits long, with its twenty pillars and their twenty sockets of bronze, and the hooks of the pillars and their bands of silver.

12“And along the width of the court on the west side shall be hangings of fifty cubits, with their ten pillars and their ten sockets.

13“The width of the court on the east side shall be fifty cubits.

14“The hangings on one side of the gate shall be fifteen cubits, with their three pillars and their three sockets.

15“And on the other side shall be hangings of fifteen cubits, with their three pillars and their three sockets.

16“For the gate of the court there shall be a screen twenty cubits long, woven of blue, purple, and scarlet thread, and fine woven linen, made by a weaver. It shall have four pillars and four sockets.

17“All the pillars around the court shall have bands of silver; their dhooks shall be of silver and their sockets of bronze.

18“The length of the court shall be one hundred cubits, the width fifty throughout, and the height five cubits, made of fine woven linen, and its sockets of bronze.

19“All the utensils of the tabernacle for all its service, all its pegs, and all the pegs of the court, shall be of bronze.

The Care of the Lampstand

(Lev. 24:1–4)

20“And eyou shall command the children of Israel that they bring you pure oil of pressed olives for the light, to cause the lamp to 1burn continually.

21“In the tabernacle of meeting, foutside the veil which is before the Testimony, gAaron and his sons shall tend it from evening until morning before the LORD. hIt shall be a statute forever to their generations on behalf of the children of Israel.

Exodus 28

Garments for the Priesthood

(Ex. 39:1–7)

1“Now take aAaron your brother, and his sons with him, from among the children of Israel, that he may minister to Me as bpriest, Aaron and Aaron’s sons: cNadab, Abihu, dEleazar, and Ithamar.

2“And eyou shall make 1holy garments for Aaron your brother, for glory and for beauty.

3“So fyou shall speak to all who are gifted artisans, gwhom I have filled with the spirit of wisdom, that they may make Aaron’s garments, to consecrate him, that he may minister to Me as priest.

4“And these are the garments which they shall make: ha breastplate, ian 2ephod, ja robe, ka skillfully woven tunic, a turban, and la sash. So they shall make holy garments for Aaron your brother and his sons, that he may minister to Me as priest.

The Ephod

5“They shall take the gold, blue, purple, and scarlet thread, and the fine linen,

6m“and they shall make the ephod of gold, blue, purple, and scarlet thread, and fine woven linen, artistically worked.

7“It shall have two shoulder straps joined at its two edges, and so it shall be joined together.

8“And the 3intricately woven band of the ephod, which is on it, shall be of the same workmanship, made of gold, blue, purple, and scarlet thread, and fine woven linen.

9“Then you shall take two onyx nstones and engrave on them the names of the sons of Israel:

10“six of their names on one stone and six names on the other stone, in order of their obirth.

11“With the work of an pengraver in stone, like the engravings of a signet, you shall engrave the two stones with the names of the sons of Israel. You shall set them in settings of gold.

12“And you shall put the two stones on the shoulders of the ephod as memorial stones for the sons of Israel. So qAaron shall bear their names before the LORD on his two shoulders ras a memorial.

13“You shall also make settings of gold,

14“and you shall make two chains of pure gold like braided cords, and fasten the braided chains to the settings.

The Breastplate

(Ex. 39:8–21)

15s“You shall make the breastplate of judgment. Artistically woven according to the workmanship of the ephod you shall make it: of gold, blue, purple, and scarlet thread, and fine woven linen, you shall make it.

16“It shall be doubled into a square: a span shall be its length, and a span shall be its width.

17t“And you shall put settings of stones in it, four rows of stones: The first row shall be a 4sardius, a topaz, and an emerald; this shall be the first row;

18“the second row shall be a turquoise, a sapphire, and a diamond;

19“the third row, a 5jacinth, an agate, and an amethyst;

20“and the fourth row, a 6beryl, an 7onyx, and a jasper. They shall be set in gold settings.

21“And the stones shall have the names of the sons of Israel, twelve according to their names, like the engravings of a signet, each one with its own name; they shall be according to the twelve tribes.

22“You shall make chains for the breastplate at the end, like braided cords of pure gold.

23“And you shall make two rings of gold for the breastplate, and put the two rings on the two ends of the breastplate.

24“Then you shall put the two braided chains of gold in the two rings which are on the ends of the breastplate;

25“and the other two ends of the two braided chains you shall fasten to the two settings, and put them on the shoulder straps of the ephod in the front.

26“You shall make two rings of gold, and put them on the two ends of the breastplate, on the edge of it, which is on the inner side of the ephod.

27“And two other rings of gold you shall make, and put them on the two shoulder straps, underneath the ephod toward its front, right at the seam above the 8intricately woven band of the ephod.

28“They shall bind the breastplate by means of its rings to the rings of the ephod, using a blue cord, so that it is above the intricately woven band of the ephod, and so that the breastplate does not come loose from the ephod.

29“So Aaron shall ubear the names of the sons of Israel on the breastplate of judgment over his heart, when he goes into the holy place, as a memorial before the LORD continually.

30“And vyou shall put in the breastplate of judgment the 9Urim and the Thummim, and they shall be over Aaron’s heart when he goes in before the LORD. So Aaron shall bear the judgment of the children of Israel over his heart before the LORD continually.

Other Priestly Garments

(Ex. 39:22–31)

31w“You shall make the robe of the ephod all of blue.

32“There shall be an opening for his head in the middle of it; it shall have a woven binding all around its opening, like the opening in a coat of mail, so that it does not tear.

33“And upon its hem you shall make pomegranates of blue, purple, and scarlet, all around its hem, and bells of gold between them all around:

34“a golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe all around.

35“And it shall be upon Aaron when he ministers, and its sound will be heard when he goes into the holy place before the LORD and when he comes out, that he may not die.

36x“You shall also make a plate of pure gold and engrave on it, like the engraving of a signet:

HOLINESS TO THE LORD.

37“And you shall put it on a blue cord, that it may be on the turban; it shall be on the front of the turban.

38“So it shall be on Aaron’s forehead, that Aaron may ybear the iniquity of the holy things which the children of Israel hallow in all their 10holy gifts; and it shall always be on his forehead, that they may be zaccepted before the LORD.

39“You shall askillfully weave the tunic of fine linen thread, you shall make the turban of fine linen, and you shall make the sash of woven work.

40b“For Aaron’s sons you shall make tunics, and you shall make sashes for them. And you shall make 11hats for them, for glory and cbeauty.

41“So you shall put them on Aaron your brother and on his sons with him. You shall danoint them, econsecrate them, and 12sanctify them, that they may minister to Me as priests.

42“And you shall make ffor them linen trousers to cover their 13nakedness; they shall 14reach from the waist to the thighs.

43“They shall be on Aaron and on his sons when they come into the tabernacle of meeting, or when they come near gthe altar to minister in the holy place, that they hdo not incur 15iniquity and die. iIt shall be a statute forever to him and his descendants after him.

Exodus 29

Aaron and His Sons Consecrated

(Lev. 8:1–36)

1“And this is what you shall do to them to hallow them for ministering to Me as priests: aTake one young bull and two rams without blemish,

2“and bunleavened bread, unleavened cakes mixed with oil, and unleavened wafers anointed with oil (you shall make them of wheat flour).

3“You shall put them in one basket and bring them in the basket, with the bull and the two rams.

4“And Aaron and his sons you shall bring to the door of the tabernacle of meeting, cand you shall wash them with water.

5d“Then you shall take the garments, put the tunic on Aaron, and the robe of the ephod, the ephod, and the breastplate, and gird him with ethe intricately woven band of the ephod.

6f“You shall put the turban on his head, and put the holy crown on the turban.

7“And you shall take the anointing goil, pour it on his head, and anoint him.

8“Then hyou shall bring his sons and put tunics on them.

9“And you shall gird them with sashes, Aaron and his sons, and put the hats on them. iThe priesthood shall be theirs for a perpetual statute. So you shall jconsecrate Aaron and his sons.

10“You shall also have the bull brought before the tabernacle of meeting, and kAaron and his sons shall put their hands on the head of the bull.

11“Then you shall kill the bull before the LORD, by the door of the tabernacle of meeting.

12“You shall take some of the blood of the bull and put it on lthe horns of the altar with your finger, and mpour all the blood beside the base of the altar.

13“And nyou shall take all the fat that covers the entrails, the fatty lobe attached to the liver, and the two kidneys and the fat that is on them, and burn them on the altar.

14“But othe flesh of the bull, with its skin and its offal, you shall burn with fire outside the camp. It is a sin offering.

15p“You shall also take one ram, and Aaron and his sons shall qput their hands on the head of the ram;

16“and you shall kill the ram, and you shall take its blood and rsprinkle it all around on the altar.

17“Then you shall cut the ram in pieces, wash its entrails and its legs, and put them with its pieces and with its head.

18“And you shall burn the whole ram on the altar. It is a sburnt offering to the LORD; it is a sweet aroma, an offering made by fire to the LORD.

19t“You shall also take the other ram, and Aaron and his sons shall put their hands on the head of the ram.

20“Then you shall kill the ram, and take some of its blood and put it on the tip of the right ear of Aaron and on the tip of the right ear of his sons, on the thumb of their right hand and on the big toe of their right foot, and sprinkle the blood all around on the altar.

21“And you shall take some of the blood that is on the altar, and some of uthe anointing oil, and sprinkle it on Aaron and on his garments, on his sons and on the garments of his sons with him; and vhe and his garments shall be hallowed, and his sons and his sons’ garments with him.

22“Also you shall take the fat of the ram, the fat tail, the fat that covers the entrails, the fatty lobe attached to the liver, the two kidneys and the fat on them, the right thigh (for it is a ram of consecration),

23w“one loaf of bread, one cake made with oil, and one wafer from the basket of the unleavened bread that is before the LORD;

24“and you shall put all these in the hands of Aaron and in the hands of his sons, and you shall xwave them as a wave offering before the LORD.

25y“You shall receive them back from their hands and burn them on the altar as a burnt offering, as a sweet aroma before the LORD. It is an offering made by fire to the LORD.

26“Then you shall take zthe breast of the ram of Aaron’s consecration and wave it as a wave offering before the LORD; and it shall be your portion.

27“And from the ram of the consecration you shall consecrate athe breast of the wave offering which is waved, and the thigh of the heave offering which is raised, of that which is for Aaron and of that which is for his sons.

28“It shall be from the children of Israel for Aaron and his sons bby a statute forever. For it is a heave offering; cit shall be a heave offering from the children of Israel from the sacrifices of their peace offerings, that is, their heave offering to the LORD.

29“And the dholy garments of Aaron eshall be his sons’ after him, fto be anointed in them and to be consecrated in them.

30g“That son who becomes priest in his place shall put them on for hseven days, when he enters the tabernacle of meeting to minister in the 1holy place.

31“And you shall take the ram of the consecration and iboil its flesh in the holy place.

32“Then Aaron and his sons shall eat the flesh of the ram, and the jbread that is in the basket, by the door of the tabernacle of meeting.

33k“They shall eat those things with which the atonement was made, to consecrate and to sanctify them; lbut an outsider shall not eat them, because they are holy.

34“And if any of the flesh of the consecration offerings, or of the bread, remains until the morning, then myou shall burn the remainder with fire. It shall not be eaten, because it is holy.

35“Thus you shall do to Aaron and his sons, according to all that I have commanded you. nSeven days you shall consecrate them.

36“And you oshall offer a bull every day as a sin offering for atonement. pYou shall cleanse the altar when you make atonement for it, and you shall anoint it to sanctify it.

37“Seven days you shall make atonement for the altar and sanctify it. And the altar shall be most holy. qWhatever touches the altar must be holy.

The Daily Offerings

(Num. 28:1–8)

38“Now this is what you shall offer on the altar: rtwo lambs of the first year, sday by day continually.

39“One lamb you shall offer tin the morning, and the other lamb you shall offer 2at twilight.

40“With the one lamb shall be one-tenth of an ephah of flour mixed with one-fourth of a hin of pressed oil, and one-fourth of a hin of wine as a drink offering.

41“And the other lamb you shall uoffer 3at twilight; and you shall offer with it the grain offering and the drink offering, as in the morning, for a sweet aroma, an offering made by fire to the LORD.

42“This shall be va continual burnt offering throughout your generations at the door of the tabernacle of meeting before the LORD, wwhere I will meet you to speak with you.

43“And there I will meet with the children of Israel, and the tabernacle xshall be sanctified by My glory.

44“So I will consecrate the tabernacle of meeting and the altar. I will also yconsecrate both Aaron and his sons to minister to Me as priests.

45z“I will dwell among the children of Israel and will abe their God.

46“And they shall know that bI am the LORD their God, who cbrought them up out of the land of Egypt, that I may dwell among them. I am the LORD their God.

Exodus 30

The Altar of Incense

(Ex. 37:25–28)

1“You shall make aan altar to burn incense on; you shall make it of acacia wood.

2“A cubit shall be its length and a cubit its width—it shall be square—and two cubits shall be its height. Its horns shall be of one piece with it.

3“And you shall overlay its top, its sides all around, and its horns with pure gold; and you shall make for it a 1molding of gold all around.

4“Two gold rings you shall make for it, under the molding on both its sides. You shall place them on its two sides, and they will be holders for the poles with which to bear it.

5“You shall make the poles of acacia wood, and overlay them with gold.

6“And you shall put it before the bveil that is before the ark of the Testimony, before the cmercy seat that is over the Testimony, where I will meet with you.

7“Aaron shall burn on it dsweet incense every morning; when ehe tends the lamps, he shall burn incense on it.

8“And when Aaron lights the lamps 2at twilight, he shall burn incense on it, a perpetual incense before the LORD throughout your generations.

9“You shall not offer fstrange incense on it, or a burnt offering, or a grain offering; nor shall you pour a drink offering on it.

10“And gAaron shall make atonement upon its horns once a year with the blood of the sin offering of atonement; once a year he shall make atonement upon it throughout your generations. It is most holy to the LORD.”

The Ransom Money

11Then the LORD spoke to Moses, saying:

12h“When you take the census of the children of Israel for their number, then every man shall give ia3 ransom for himself to the LORD, when you number them, that there may be no jplague among them when you number them.

13k“This is what everyone among those who are numbered shall give: half a shekel according to the shekel of the sanctuary l(a shekel is twenty gerahs). mThe half-shekel shall be an offering to the LORD.

14“Everyone included among those who are numbered, from twenty years old and above, shall give an 4offering to the LORD.

15“The nrich shall not give more and the poor shall not give less than half a shekel, when you give an offering to the LORD, to make atonement for yourselves.

16“And you shall take the atonement money of the children of Israel, and oshall 5appoint it for the service of the tabernacle of meeting, that it may be pa memorial for the children of Israel before the LORD, to make atonement for yourselves.”

The Bronze Laver

17Then the LORD spoke to Moses, saying:

18q“You shall also make a 6laver of bronze, with its base also of bronze, for washing. You shall rput it between the tabernacle of meeting and the altar. And you shall put water in it,

19“for Aaron and his sons sshall wash their hands and their feet in water from it.

20“When they go into the tabernacle of meeting, or when they come near the altar to minister, to burn an offering made by fire to the LORD, they shall wash with water, lest they die.

21“So they shall wash their hands and their feet, lest they die. And tit shall be a 7statute forever to them—to him and his descendants throughout their generations.”

The Holy Anointing Oil

(Ex. 37:29)

22Moreover the LORD spoke to Moses, saying:

23“Also take for yourself uquality spices—five hundred shekels of liquid vmyrrh, half as much sweet-smelling cinnamon (two hundred and fifty shekels), two hundred and fifty shekels of sweet-smelling wcane,

24“five hundred shekels of xcassia, according to the shekel of the sanctuary, and a yhin of olive oil.

25“And you shall make from these a holy anointing oil, an ointment compounded according to the art of the perfumer. It shall be za holy anointing oil.

26a“With it you shall anoint the tabernacle of meeting and the ark of the Testimony;

27“the table and all its utensils, the lampstand and its utensils, and the altar of incense;

28“the altar of burnt offering with all its utensils, and the laver and its base.

29“You shall consecrate them, that they may be most holy; bwhatever touches them must be holy.

30c“And you shall anoint Aaron and his sons, and consecrate them, that they may minister to Me as priests.

31“And you shall speak to the children of Israel, saying: ‘This shall be a holy anointing oil to Me throughout your generations.

32‘It shall not be poured on man’s flesh; nor shall you make any other like it, according to its composition. dIt is holy, and it shall be holy to you.

33e‘Whoever 8compounds any like it, or whoever puts any of it on an outsider, fshall be 9cut off from his people.’ ”

The Incense

(Ex. 37:29)

34And the LORD said to Moses: g“Take sweet spices, stacte and onycha and galbanum, and pure frankincense with these sweet spices; there shall be equal amounts of each.

35“You shall make of these an incense, a compound haccording to the art of the perfumer, salted, pure, and holy.

36“And you shall beat some of it very fine, and put some of it before the Testimony in the tabernacle of meeting iwhere I will meet with you. jIt shall be most holy to you.

37“But as for the incense which you shall make, kyou shall not make any for yourselves, according to its 10composition. It shall be to you holy for the LORD.

38l“Whoever makes any like it, to smell it, he shall be cut off from his people.”

Exodus 31

Artisans for Building the Tabernacle

(Ex. 35:30—36:1)

1Then the LORD spoke to Moses, saying:

2a“See, I have called by name Bezalel the bson of Uri, the son of Hur, of the tribe of Judah.

3“And I have cfilled him with the Spirit of God, in wisdom, in understanding, in knowledge, and in all manner of workmanship,

4“to design artistic works, to work in gold, in silver, in bronze,

5“in cutting jewels for setting, in carving wood, and to work in all manner of workmanship.

6“And I, indeed I, have appointed with him dAholiab the son of Ahisamach, of the tribe of Dan; and I have put wisdom in the hearts of all the egifted artisans, that they may make all that I have commanded you:

7f“the tabernacle of meeting, gthe ark of the Testimony and hthe mercy seat that is on it, and all the furniture of the tabernacle—

8i“the table and its utensils, jthe pure gold lampstand with all its utensils, the altar of incense,

9k“the altar of burnt offering with all its utensils, and lthe laver and its base—

10m“the 1garments of ministry, the holy garments for Aaron the priest and the garments of his sons, to minister as priests,

11n“and the anointing oil and osweet incense for the holy place. According to all that I have commanded you they shall do.”

The Sabbath Law

12And the LORD spoke to Moses, saying,

13“Speak also to the children of Israel, saying: p‘Surely My Sabbaths you shall keep, for it is a sign between Me and you throughout your generations, that you may know that I am the LORD who qsanctifies2 you.

14r‘You shall keep the Sabbath, therefore, for it is holy to you. Everyone who 3profanes it shall surely be put to death; for swhoever does any work on it, that person shall be cut off from among his people.

15‘Work shall be done for tsix days, but the useventh is the Sabbath of rest, holy to the LORD. Whoever does any work on the Sabbath day, he shall surely be put to death.

16‘Therefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations as a perpetual covenant.

17‘It is va sign between Me and the children of Israel forever; for win six days the LORD made the heavens and the earth, and on the seventh day He rested and was refreshed.’ ”

18And when He had made an end of speaking with him on Mount Sinai, He gave Moses xtwo tablets of the Testimony, tablets of stone, written with the finger of God.

Exodus 32

The Gold Calf

(Deut. 9:6–29)

1Now when the people saw that Moses adelayed coming down from the mountain, the people bgathered together to Aaron, and said to him, c“Come, make us 1gods that shall dgo before us; for as for this Moses, the man who ebrought us up out of the land of Egypt, we do not know what has become of him.”

2And Aaron said to them, “Break off the fgolden earrings which are in the ears of your wives, your sons, and your daughters, and bring them to me.”

3So all the people broke off the golden earrings which were in their ears, and brought them to Aaron.

4gAnd he received the gold from their hand, and he fashioned it with an engraving tool, and made a molded calf. Then they said, “This is your god, O Israel, that hbrought you out of the land of Egypt!”

5So when Aaron saw it, he built an altar before it. And Aaron made a iproclamation and said, “Tomorrow is a feast to the LORD.”

6Then they rose early on the next day, offered burnt offerings, and brought peace offerings; and the people jsat down to eat and drink, and rose up to play.

7And the LORD said to Moses, k“Go, get down! For your people whom you brought out of the land of Egypt lhave corrupted themselves.

8“They have turned aside quickly out of the way which mI commanded them. They have made themselves a molded calf, and worshiped it and sacrificed to it, and said, n‘This is your god, O Israel, that brought you out of the land of Egypt!’ ”

9And the LORD said to Moses, o“I have seen this people, and indeed it is a 2stiff-necked people!

10“Now therefore, plet Me alone, that qMy wrath may burn hot against them and I may 3consume them. And rI will make of you a great nation.”

11sThen Moses pleaded with 4the LORD his God, and said: “LORD, why does Your wrath burn hot against Your people whom You have brought out of the land of Egypt with great power and with a mighty hand?

12t“Why should the Egyptians speak, and say, ‘He brought them out to harm them, to kill them in the mountains, and to consume them from the face of the earth’? Turn from Your fierce wrath, and urelent from this harm to Your people.

13“Remember Abraham, Isaac, and Israel, Your servants, to whom You vswore by Your own self, and said to them, w‘I will multiply your descendants as the stars of heaven; and all this land that I have spoken of I give to your descendants, and they shall inherit it forever.’ ”

14So the LORD xrelented from the harm which He said He would do to His people.

15And yMoses turned and went down from the mountain, and the two tablets of the Testimony were in his hand. The tablets were written on both sides; on the one side and on the other they were written.

16Now the ztablets were the work of God, and the writing was the writing of God engraved on the tablets.

17And when Joshua heard the noise of the people as they shouted, he said to Moses, “There is a noise of war in the camp.”

18But he said:

“It is not the noise of the shout of victory,

Nor the noise of the cry of defeat,

But the sound of singing I hear.”

19So it was, as soon as he came near the camp, that ahe saw the calf and the dancing. So Moses’ anger became hot, and he cast the tablets out of his hands and broke them at the foot of the mountain.

20bThen he took the calf which they had made, burned it in the fire, and ground it to powder; and he scattered it on the water and made the children of Israel drink it.

21And Moses said to Aaron, c“What did this people do to you that you have brought so great a sin upon them?”

22So Aaron said, “Do not let the anger of my lord become hot. dYou know the people, that they are set on evil.

23“For they said to me, ‘Make us gods that shall go before us; as for this Moses, the man who brought us out of the land of Egypt, we do not know what has become of him.’

24“And I said to them, ‘Whoever has any gold, let them break it off.’ So they gave it to me, and I cast it into the fire, and this calf came out.”

25Now when Moses saw that the people were eunrestrained (for Aaron fhad not restrained them, to their shame among their enemies),

26then Moses stood in the entrance of the camp, and said, “Whoever is on the LORD’s side—come to me!” And all the sons of Levi gathered themselves together to him.

27And he said to them, “Thus says the LORD God of Israel: ‘Let every man put his sword on his side, and go in and out from entrance to entrance throughout the camp, and glet every man kill his brother, every man his companion, and every man his neighbor.’ ”

28So the sons of Levi did according to the word of Moses. And about three thousand men of the people fell that day.

29hThen Moses said, 5“Consecrate yourselves today to the LORD, that He may bestow on you a blessing this day, for every man has opposed his son and his brother.”

30Now it came to pass on the next day that Moses said to the people, i“You have committed a great sin. So now I will go up to the LORD; jperhaps I can kmake atonement for your sin.”

31Then Moses lreturned to the LORD and said, “Oh, these people have committed a great sin, and have mmade for themselves a god of gold!

32“Yet now, if You will forgive their sin—but if not, I pray, nblot me oout of Your book which You have written.”

33And the LORD said to Moses, p“Whoever has sinned against Me, I will qblot him out of My book.

34“Now therefore, go, lead the people to the place of which I have rspoken to you. sBehold, My Angel shall go before you. Nevertheless, tin the day when I uvisit for punishment, I will visit punishment upon them for their sin.”

35So the LORD plagued the people because of vwhat they did with the calf which Aaron made.

Exodus 33

The Command to Leave Sinai

1Then the LORD said to Moses, “Depart and go up from here, you aand the people whom you have brought out of the land of Egypt, to the land of which I swore to Abraham, Isaac, and Jacob, saying, b‘To your descendants I will give it.’

2c“And I will send My Angel before you, dand I will drive out the Canaanite and the Amorite and the Hittite and the Perizzite and the Hivite and the Jebusite.

3“Go up eto a land flowing with milk and honey; for I will not go up in your midst, lest fI 1consume you on the way, for you are a gstiff-necked2 people.”

4And when the people heard this bad news, hthey mourned, iand no one put on his ornaments.

5For the LORD had said to Moses, “Say to the children of Israel, ‘You are a stiff-necked people. I could come up into your midst in one moment and consume you. Now therefore, take off your 3ornaments, that I may jknow what to do to you.’ ”

6So the children of Israel stripped themselves of their ornaments by Mount Horeb.

Moses Meets with the LORD

7Moses took his tent and pitched it outside the camp, far from the camp, and kcalled it the tabernacle of meeting. And it came to pass that everyone who lsought the LORD went out to the tabernacle of meeting which was outside the camp.

8So it was, whenever Moses went out to the tabernacle, that all the people rose, and each man stood mat his tent door and watched Moses until he had gone into the tabernacle.

9And it came to pass, when Moses entered the tabernacle, that the pillar of cloud descended and stood at the door of the tabernacle, and the LORD ntalked with Moses.

10All the people saw the pillar of cloud standing at the tabernacle door, and all the people rose and oworshiped, each man in his tent door.

11So pthe LORD spoke to Moses face to face, as a man speaks to his friend. And he would return to the camp, but qhis servant Joshua the son of Nun, a young man, did not depart from the tabernacle.

The Promise of God’s Presence

12Then Moses said to the LORD, “See, rYou say to me, ‘Bring up this people.’ But You have not let me know whom You will send with me. Yet You have said, s‘I know you by name, and you have also found grace in My sight.’

13“Now therefore, I pray, tif I have found grace in Your sight, ushow me now Your way, that I may know You and that I may find grace in Your sight. And consider that this nation is vYour people.”

14And He said, w“My Presence will go with you, and I will give you xrest.”

15Then he said to Him, y“If Your Presence does not go with us, do not bring us up from here.

16“For how then will it be known that Your people and I have found grace in Your sight, zexcept You go with us? So we ashall be separate, Your people and I, from all the people who are upon the face of the earth.”

17So the LORD said to Moses, b“I will also do this thing that you have spoken; for you have found grace in My sight, and I know you by name.”

18And he said, “Please, show me cYour glory.”

19Then He said, “I will make all My dgoodness pass before you, and I will proclaim the name of the LORD before you. eI will be gracious to whom I will be fgracious, and I will have compassion on whom I will have compassion.”

20But He said, “You cannot see My face; for gno man shall see Me, and live.”

21And the LORD said, “Here is a place by Me, and you shall stand on the rock.

22“So it shall be, while My glory passes by, that I will put you hin the cleft of the rock, and will icover you with My hand while I pass by.

23“Then I will take away My hand, and you shall see My back; but My face shall jnot be seen.”

Exodus 34

Moses Makes New Tablets

(Deut. 10:1–5)

1And the LORD said to Moses, a“Cut two tablets of stone like the first ones, and bI will write on these tablets the words that were on the first tablets which you broke.

2“So be ready in the morning, and come up in the morning to Mount Sinai, and present yourself to Me there con the top of the mountain.

3“And no man shall dcome up with you, and let no man be seen throughout all the mountain; let neither flocks nor herds feed before that mountain.”

4So he cut two tablets of stone like the first ones. Then Moses rose early in the morning and went up Mount Sinai, as the LORD had commanded him; and he took in his hand the two tablets of stone.

5Now the LORD descended in the ecloud and stood with him there, and fproclaimed the name of the LORD.

6And the LORD passed before him and proclaimed, “The LORD, the LORD gGod, merciful and gracious, longsuffering, and abounding in hgoodness and itruth,

7j“keeping mercy for thousands, kforgiving iniquity and transgression and sin, lby no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation.”

8So Moses made haste and mbowed his head toward the earth, and worshiped.

9Then he said, “If now I have found grace in Your sight, O Lord, nlet my Lord, I pray, go among us, even though we are a ostiff-necked1 people; and pardon our iniquity and our sin, and take us as pYour inheritance.”

The Covenant Renewed

(Ex. 23:14–19; Deut. 7:1–6; 16:1–17)

10And He said: “Behold, qI make a covenant. Before all your people I will rdo 2marvels such as have not been done in all the earth, nor in any nation; and all the people among whom you are shall see the work of the LORD. For it is san awesome thing that I will do with you.

11t“Observe what I command you this day. Behold, uI am driving out from before you the Amorite and the Canaanite and the Hittite and the Perizzite and the Hivite and the Jebusite.

12v“Take heed to yourself, lest you make a covenant with the inhabitants of the land where you are going, lest it be a snare in your midst.

13“But you shall wdestroy their altars, break their sacred pillars, and xcut down their wooden images

14“(for you shall worship yno other god, for the LORD, whose zname is Jealous, is a ajealous God),

15“lest you make a covenant with the inhabitants of the land, and they bplay the harlot with their gods and make sacrifice to their gods, and one of them cinvites you and you deat of his sacrifice,

16“and you take of ehis daughters for your sons, and his daughters fplay the harlot with their gods and make your sons play the harlot with their gods.

17g“You shall make no molded gods for yourselves.

18“The Feast of hUnleavened Bread you shall keep. Seven days you shall eat unleavened bread, as I commanded you, in the appointed time of the month of Abib; for in the imonth of Abib you came out from Egypt.

19j“All 3that open the womb are Mine, and every male firstborn among your livestock, whether ox or sheep.

20“But kthe firstborn of a donkey you shall redeem with a lamb. And if you will not redeem him, then you shall break his neck. All the firstborn of your sons you shall redeem. And none shall appear before Me lempty-handed.

21m“Six days you shall work, but on the seventh day you shall rest; in plowing time and in harvest you shall rest.

22“And you shall observe the Feast of Weeks, of the firstfruits of wheat harvest, and the Feast of Ingathering at the year’s end.

23n“Three times in the year all your men shall appear before the Lord, the LORD God of Israel.

24“For I will ocast out the nations before you and enlarge your borders; neither will any man covet your land when you go up to appear before the LORD your God three times in the year.

25“You shall not offer the blood of My sacrifice with leaven, pnor shall the sacrifice of the Feast of the Passover be left until morning.

26q“The first of the firstfruits of your land you shall bring to the house of the LORD your God. You shall not boil a young goat in its mother’s milk.”

27Then the LORD said to Moses, “Write rthese words, for according to the tenor of these words I have made a covenant with you and with Israel.”

28sSo he was there with the LORD forty days and forty nights; he neither ate bread nor drank water. And tHe wrote on the tablets the words of the covenant, the 4Ten Commandments.

The Shining Face of Moses

29Now it was so, when Moses came down from Mount Sinai (and the utwo tablets of the Testimony were in Moses’ hand when he came down from the mountain), that Moses did not know that vthe skin of his face shone while he talked with Him.

30So when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him.

31Then Moses called to them, and Aaron and all the rulers of the congregation returned to him; and Moses talked with them.

32Afterward all the children of Israel came near, wand he gave them as commandments all that the LORD had spoken with him on Mount Sinai.

33And when Moses had finished speaking with them, he put xa veil on his face.

34But ywhenever Moses went in before the LORD to speak with Him, he would take the veil off until he came out; and he would come out and speak to the children of Israel whatever he had been commanded.

35And whenever the children of Israel saw the face of Moses, that the skin of Moses’ face shone, then Moses would put the veil on his face again, until he went in to speak with Him.

Exodus 35

Sabbath Regulations

1Then Moses gathered all the congregation of the children of Israel together, and said to them, a“These are the words which the LORD has commanded you to do:

2“Work shall be done for bsix days, but the seventh day shall be a holy day for you, a Sabbath of rest to the LORD. Whoever does any work on it shall be put to cdeath.

3d“You shall kindle no fire throughout your dwellings on the Sabbath day.”

Offerings for the Tabernacle

(Ex. 25:1–9; 39:32–43)

4And Moses spoke to all the congregation of the children of Israel, saying, e“This is the thing which the LORD commanded, saying:

5‘Take from among you an offering to the LORD. fWhoever is of a willing heart, let him bring it as an offering to the LORD: ggold, silver, and bronze;

6h‘blue, purple, and scarlet thread, fine linen, and igoats’ hair;

7‘ram skins dyed red, badger skins, and acacia wood;

8‘oil for the light, jand spices for the anointing oil and for the sweet incense;

9‘onyx stones, and stones to be set in the ephod and in the breastplate.

Articles of the Tabernacle

10k‘All who are gifted artisans among you shall come and make all that the LORD has commanded:

11l‘the tabernacle, its tent, its covering, its clasps, its boards, its bars, its pillars, and its sockets;

12m‘the ark and its poles, with the mercy seat, and the veil of the covering;

13‘the ntable and its poles, all its utensils, oand the showbread;

14‘also pthe lampstand for the light, its utensils, its lamps, and the oil for the light;

15q‘the incense altar, its poles, rthe anointing oil, sthe sweet incense, and the screen for the door at the entrance of the tabernacle;

16t‘the altar of burnt offering with its bronze grating, its poles, all its utensils, and the laver and its base;

17u‘the hangings of the court, its pillars, their sockets, and the screen for the gate of the court;

18‘the pegs of the tabernacle, the pegs of the court, and their cords;

19v‘the 1garments of ministry, for ministering in the holy place—the holy garments for Aaron the priest and the garments of his sons, to minister as priests.’ ”

The Tabernacle Offerings Presented

20And all the congregation of the children of Israel departed from the presence of Moses.

21Then everyone came wwhose heart 2was stirred, and everyone whose spirit was willing, and they xbrought the LORD’s offering for the work of the tabernacle of meeting, for all its service, and for the holy garments.

22They came, both men and women, as many as had a willing heart, and brought yearrings and nose rings, rings and necklaces, all zjewelry of gold, that is, every man who made an offering of gold to the LORD.

23And aevery man, with whom was found blue, purple, and scarlet thread, fine linen, and goats’ hair, red skins of rams, and 3badger skins, brought them.

24Everyone who offered an offering of silver or bronze brought the LORD’s offering. And everyone with whom was found acacia wood for any work of the service, brought it.

25All the women who were bgifted artisans spun yarn with their hands, and brought what they had spun, of blue, purple, and scarlet, and fine linen.

26And all the women whose hearts 4stirred with wisdom spun yarn of goats’ hair.

27cThe rulers brought onyx stones, and the stones to be set in the ephod and in the breastplate,

28and dspices and oil for the light, for the anointing oil, and for the sweet incense.

29The children of Israel brought a efreewill offering to the LORD, all the men and women whose hearts were willing to bring material for all kinds of work which the LORD, by the hand of Moses, had commanded to be done.

The Artisans Called by God

(Ex. 31:1–11)

30And Moses said to the children of Israel, “See, fthe LORD has called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah;

31“and He has filled him with the Spirit of God, in wisdom and understanding, in knowledge and all manner of workmanship,

32“to design artistic works, to work in gold and silver and bronze,

33“in cutting jewels for setting, in carving wood, and to work in all manner of artistic workmanship.

34“And He has put in his heart the ability to teach, in him and gAholiab the son of Ahisamach, of the tribe of Dan.

35“He has hfilled them with skill to do all manner of work of the engraver and the designer and the tapestry maker, in blue, purple, and scarlet thread, and fine linen, and of the weaver—those who do every work and those who design artistic works.

Exodus 36

Building the Tabernacle

1“And Bezalel and Aholiab, and every agifted artisan in whom the LORD has put wisdom and understanding, to know how to do all manner of work for the service of the bsanctuary,1 shall do according to all that the LORD has commanded.”

The People Give More than Enough

2Then Moses called Bezalel and Aholiab, and every gifted artisan in whose heart the LORD had put wisdom, everyone cwhose heart 2was stirred, to come and do the work.

3And they received from Moses all the doffering which the children of Israel ehad brought for the work of the service of making the sanctuary. So they continued bringing to him freewill offerings every morning.

4Then all the craftsmen who were doing all the work of the sanctuary came, each from the work he was doing,

5and they spoke to Moses, saying, f“The people bring much more than enough for the service of the work which the LORD commanded us to do.”

6So Moses gave a commandment, and they caused it to be proclaimed throughout the camp, saying, “Let neither man nor woman do any more work for the offering of the sanctuary.” And the people were restrained from bringing,

7for the material they had was sufficient for all the work to be done—indeed too gmuch.

Building the Tabernacle

(Ex. 26:1–37)

8hThen all the gifted artisans among them who worked on the tabernacle made ten curtains woven of fine linen, and of blue, purple, and scarlet thread; with artistic designs of cherubim they made them.

9The length of each curtain was twenty-eight cubits, and the width of each curtain four cubits; the curtains were all the same size.

10And he coupled five curtains to one another, and the other five curtains he coupled to one another.

11He made loops of blue yarn on the edge of the curtain on the selvedge of one set; likewise he did on the outer edge of the other curtain of the second set.

12iFifty loops he made on one curtain, and fifty loops he made on the edge of the curtain on the end of the second set; the loops held one curtain to another.

13And he made fifty clasps of gold, and coupled the curtains to one another with the clasps, that it might be one tabernacle.

14jHe made curtains of goats’ hair for the tent over the tabernacle; he made eleven curtains.

15The length of each curtain was thirty cubits, and the width of each curtain four cubits; the eleven curtains were the same size.

16He coupled five curtains by themselves and six curtains by themselves.

17And he made fifty loops on the edge of the curtain that is outermost in one set, and fifty loops he made on the edge of the curtain of the second set.

18He also made fifty bronze clasps to couple the tent together, that it might be one.

19kThen he made a covering for the tent of ram skins dyed red, and a covering of 3badger skins above that.

20For the tabernacle lhe made boards of acacia wood, standing upright.

21The length of each board was ten cubits, and the width of each board a cubit and a half.

22Each board had two 4tenons mfor binding one to another. Thus he made for all the boards of the tabernacle.

23And he made boards for the tabernacle, twenty boards for the south side.

24Forty sockets of silver he made to go under the twenty boards: two sockets under each of the boards for its two tenons.

25And for the other side of the tabernacle, the north side, he made twenty boards

26and their forty sockets of silver: two sockets under each of the boards.

27For the west side of the tabernacle he made six boards.

28He also made two boards for the two back corners of the tabernacle.

29And they were coupled at the bottom and 5coupled together at the top by one ring. Thus he made both of them for the two corners.

30So there were eight boards and their sockets—sixteen sockets of silver—two sockets under each of the boards.

31And he made nbars of acacia wood: five for the boards on one side of the tabernacle,

32five bars for the boards on the other side of the tabernacle, and five bars for the boards of the tabernacle on the far side westward.

33And he made the middle bar to pass through the boards from one end to the other.

34He overlaid the boards with gold, made their rings of gold to be holders for the bars, and overlaid the bars with gold.

35And he made oa veil of blue, purple, and scarlet thread, and fine woven linen; it was worked with an artistic design of cherubim.

36He made for it four pillars of acacia wood, and overlaid them with gold, with their hooks of gold; and he cast four sockets of silver for them.

37He also made a pscreen for the tabernacle door, of blue, purple, and scarlet thread, and fine woven linen, made by a 6weaver,

38and its five pillars with their hooks. And he overlaid their capitals and their rings with gold, but their five sockets were bronze.

Exodus 37

Making the Ark of the Testimony

(Ex. 25:10–22)

1Then aBezalel made bthe ark of acacia wood; two and a half cubits was its length, a cubit and a half its width, and a cubit and a half its height.

2He overlaid it with pure gold inside and outside, and made a molding of gold all around it.

3And he cast for it four rings of gold to be set in its four corners: two rings on one side, and two rings on the other side of it.

4He made poles of acacia wood, and overlaid them with gold.

5And he put the poles into the rings at the sides of the ark, to bear the ark.

6He also made the cmercy seat of pure gold; two and a half cubits was its length and a cubit and a half its width.

7He made two cherubim of beaten gold; he made them of one piece at the two ends of the mercy seat:

8one cherub at one end on this side, and the other cherub at the other end on that side. He made the cherubim at the two ends of one piece with the mercy seat.

9The cherubim spread out their wings above, and covered the dmercy seat with their wings. They faced one another; the faces of the cherubim were toward the mercy seat.

Making the Table for the Showbread

(Ex. 25:23–30)

10He made ethe table of acacia wood; two cubits was its length, a cubit its width, and a cubit and a half its height.

11And he overlaid it with pure gold, and made a molding of gold all around it.

12Also he made a frame of a handbreadth all around it, and made a molding of gold for the frame all around it.

13And he cast for it four rings of gold, and put the rings on the four corners that were at its four legs.

14The rings were close to the frame, as holders for the poles to bear the table.

15And he made the poles of acacia wood to bear the table, and overlaid them with gold.

16He made of pure gold the utensils which were on the table: its fdishes, its cups, its bowls, and its pitchers for pouring.

Making the Gold Lampstand

(Ex. 25:31–40)

17He also made the glampstand of pure gold; of hammered work he made the lampstand. Its shaft, its branches, its bowls, its ornamental knobs, and its flowers were of the same piece.

18And six branches came out of its sides: three branches of the lampstand out of one side, and three branches of the lampstand out of the other side.

19There were three bowls made like almond blossoms on one branch, with an ornamental knob and a flower, and three bowls made like almond blossoms on the other branch, with an ornamental knob and a flower—and so for the six branches coming out of the lampstand.

20And on the lampstand itself were four bowls made like almond blossoms, each with its ornamental knob and flower.

21There was a knob under the first two branches of the same, a knob under the second two branches of the same, and a knob under the third two branches of the same, according to the six branches extending from it.

22Their knobs and their branches were of one piece; all of it was one hammered piece of pure gold.

23And he made its seven lamps, its hwick-trimmers, and its trays of pure gold.

24Of a talent of pure gold he made it, with all its utensils.

Making the Altar of Incense

(Ex. 30:1–5)

25iHe made the incense altar of acacia wood. Its length was a cubit and its width a cubit—it was square—and two cubits was its height. Its horns were of one piece with it.

26And he overlaid it with pure gold: its top, its sides all around, and its horns. He also made for it a molding of gold all around it.

27He made two rings of gold for it under its molding, by its two corners on both sides, as holders for the poles with which to bear it.

28And he jmade the poles of acacia wood, and overlaid them with gold.

Making the Anointing Oil and the Incense

(Ex. 30:22–38)

29He also made kthe holy anointing oil and the pure incense of sweet spices, according to the work of the perfumer.

Exodus 38

Making the Altar of Burnt Offering

(Ex. 27:1–8)

1He made athe altar of burnt offering of acacia wood; five cubits was its length and five cubits its width—it was square—and its height was three cubits.

2He made its horns on its four corners; the horns were of one piece with it. And he overlaid it with bronze.

3He made all the utensils for the altar: the pans, the shovels, the basins, the forks, and the firepans; all its utensils he made of bronze.

4And he made a grate of bronze network for the altar, under its rim, midway from the bottom.

5He cast four rings for the four corners of the bronze grating, as holders for the poles.

6And he made the poles of acacia wood, and overlaid them with bronze.

7Then he put the poles into the rings on the sides of the altar, with which to bear it. He made the altar hollow with boards.

Making the Bronze Laver

8He made bthe laver of bronze and its base of bronze, from the bronze mirrors of the serving women who assembled at the door of the tabernacle of meeting.

Making the Court of the Tabernacle

(Ex. 27:9–19)

9Then he made cthe court on the south side; the hangings of the court were of fine woven linen, one hundred cubits long.

10There were twenty pillars for them, with twenty bronze sockets. The hooks of the pillars and their bands were silver.

11On the north side the hangings were one hundred cubits long, with twenty pillars and their twenty bronze sockets. The hooks of the pillars and their bands were silver.

12And on the west side there were hangings of fifty cubits, with ten pillars and their ten sockets. The hooks of the pillars and their bands were silver.

13For the east side the hangings were fifty cubits.

14The hangings of one side of the gate were fifteen cubits long, with their three pillars and their three sockets,

15and the same for the other side of the court gate; on this side and that were hangings of fifteen cubits, with their three pillars and their three sockets.

16All the hangings of the court all around were of fine woven linen.

17The sockets for the pillars were bronze, the hooks of the pillars and their bands were silver, and the overlay of their capitals was silver; and all the pillars of the court had bands of silver.

18The screen for the gate of the court was woven of blue, purple, and scarlet thread, and of fine woven linen. The length was twenty cubits, and the height along its width was five cubits, corresponding to the hangings of the court.

19And there were four pillars with their four sockets of bronze; their hooks were silver, and the overlay of their capitals and their bands was silver.

20All the dpegs of the tabernacle, and of the court all around, were bronze.

Materials of the Tabernacle

211This is the inventory of the tabernacle, ethe tabernacle of the Testimony, which was counted according to the commandment of Moses, for the service of the Levites, fby the hand of gIthamar, son of Aaron the priest.

22hBezalel the son of Uri, the son of Hur, of the tribe of Judah, made all that the LORD had commanded Moses.

23And with him was iAholiab the son of Ahisamach, of the tribe of Dan, an engraver and 2designer, a weaver of blue, purple, and scarlet thread, and of fine linen.

24All the gold that was used in all the work of the holy place, that is, the gold of the joffering, was twenty-nine talents and seven hundred and thirty shekels, according to kthe shekel of the sanctuary.

25And the silver from those who were lnumbered of the congregation was one hundred talents and one thousand seven hundred and seventy-five shekels, according to the shekel of the sanctuary:

26ma bekah for 3each man (that is, half a shekel, according to the shekel of the sanctuary), for everyone included in the numbering from twenty years old and above, for nsix hundred and three thousand, five hundred and fifty men.

27And from the hundred talents of silver were cast othe sockets of the sanctuary and the bases of the veil: one hundred sockets from the hundred talents, one talent for each socket.

28Then from the one thousand seven hundred and seventy-five shekels he made hooks for the pillars, overlaid their capitals, and pmade bands for them.

29The offering of bronze was seventy talents and two thousand four hundred shekels.

30And with it he made the sockets for the door of the tabernacle of meeting, the bronze altar, the bronze grating for it, and all the utensils for the altar,

31the sockets for the court all around, the bases for the court gate, all the pegs for the tabernacle, and all the pegs for the court all around.

Exodus 39

Making the Garments of the Priesthood

(Ex. 28:1–43)

1Of the ablue, purple, and scarlet thread they made bgarments1 of ministry, for ministering in the 2holy place, and made the holy garments for Aaron, cas the LORD had commanded Moses.

Making the Ephod

2dHe made the eephod of gold, blue, purple, and scarlet thread, and of fine woven linen.

3And they beat the gold into thin sheets and cut it into threads, to work it in with the blue, purple, and scarlet thread, and the fine linen, into artistic designs.

4They made shoulder straps for it to couple it together; it was coupled together at its two edges.

5And the intricately woven band of his ephod that was on it was of the same workmanship, woven of gold, blue, purple, and scarlet thread, and of fine woven linen, as the LORD had commanded Moses.

6fAnd they set onyx stones, enclosed in 3settings of gold; they were engraved, as signets are engraved, with the names of the sons of Israel.

7He put them on the shoulders of the ephod as gmemorial stones for the sons of Israel, as the LORD had commanded Moses.

Making the Breastplate

8hAnd he made the breastplate, artistically woven like the workmanship of the ephod, of gold, blue, purple, and scarlet thread, and of fine woven linen.

9They made the breastplate square by doubling it; a span was its length and a span its width when doubled.

10iAnd they set in it four rows of stones: a row with a sardius, a topaz, and an emerald was the first row;

11the second row, a turquoise, a sapphire, and a diamond;

12the third row, a jacinth, an agate, and an amethyst;

13the fourth row, a beryl, an onyx, and a jasper. They were enclosed in settings of gold in their mountings.

14There were jtwelve stones according to the names of the sons of Israel: according to their names, engraved like a signet, each one with its own name according to the twelve tribes.

15And they made chains for the breastplate at the ends, like braided cords of pure gold.

16They also made two settings of gold and two gold rings, and put the two rings on the two ends of the breastplate.

17And they put the two braided chains of gold in the two rings on the ends of the breastplate.

18The two ends of the two braided chains they fastened in the two settings, and put them on the shoulder straps of the ephod in the front.

19And they made two rings of gold and put them on the two ends of the breastplate, on the edge of it, which was on the inward side of the ephod.

20They made two other gold rings and put them on the two shoulder straps, underneath the ephod toward its front, right at the seam above the intricately woven band of the ephod.

21And they bound the breastplate by means of its rings to the rings of the ephod with a blue cord, so that it would be above the intricately woven band of the ephod, and that the breastplate would not come loose from the ephod, as the LORD had commanded Moses.

Making the Other Priestly Garments

22kHe made the lrobe of the ephod of woven work, all of blue.

23And there was an opening in the middle of the robe, like the opening in a coat of mail, with a woven binding all around the opening, so that it would not tear.

24They made on the hem of the robe pomegranates of blue, purple, and scarlet, and of fine woven linen.

25And they made mbells of pure gold, and put the bells between the pomegranates on the hem of the robe all around between the pomegranates:

26a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe to 4minister in, as the LORD had commanded Moses.

27nThey made tunics, artistically woven of fine linen, for Aaron and his sons,

28oa turban of fine linen, exquisite hats of fine linen, pshort trousers of fine woven linen,

29qand a sash of fine woven linen with blue, purple, and scarlet thread, made by a weaver, as the LORD had commanded Moses.

30rThen they made the plate of the holy crown of pure gold, and wrote on it an inscription like the engraving of a signet:

sHOLINESS TO THE LORD.

31And they tied to it a blue cord, to fasten it above on the turban, as the LORD had commanded Moses.

The Work Completed

(Ex. 35:10–19)

32Thus all the work of the tabernacle of the tent of meeting was tfinished. And the children of Israel did uaccording to all that the LORD had commanded Moses; so they did.

33And they brought the tabernacle to Moses, the tent and all its furnishings: its clasps, its boards, its bars, its pillars, and its sockets;

34the covering of ram skins dyed red, the covering of badger skins, and the veil of the covering;

35the ark of the Testimony with its poles, and the mercy seat;

36the table, all its utensils, and the vshowbread;

37the pure gold lampstand with its lamps (the lamps set in order), all its utensils, and the oil for light;

38the gold altar, the anointing oil, and the sweet incense; the screen for the tabernacle door;

39the bronze altar, its grate of bronze, its poles, and all its utensils; the laver with its base;

40the hangings of the court, its pillars and its sockets, the screen for the court gate, its cords, and its pegs; all the utensils for the service of the tabernacle, for the tent of meeting;

41and the 5garments of ministry, to 6minister in the holy place: the holy garments for Aaron the priest, and his sons’ garments, to minister as priests.

42According to all that the LORD had commanded Moses, so the children of Israel wdid all the work.

43Then Moses looked over all the work, and indeed they had done it; as the LORD had commanded, just so they had done it. And Moses xblessed them.

Exodus 40

The Tabernacle Erected and Arranged

1Then the LORD aspoke to Moses, saying:

2“On the first day of the bfirst month you shall set up cthe tabernacle of the tent of meeting.

3d“You shall put in it the ark of the Testimony, and 1partition off the ark with the veil.

4e“You shall bring in the table and farrange the things that are to be set in order on it; gand you shall bring in the lampstand and 2light its lamps.

5h“You shall also set the altar of gold for the incense before the ark of the Testimony, and put up the screen for the door of the tabernacle.

6“Then you shall set the ialtar of the burnt offering before the door of the tabernacle of the tent of meeting.

7“And jyou shall set the laver between the tabernacle of meeting and the altar, and put water in it.

8“You shall set up the court all around, and hang up the screen at the court gate.

9“And you shall take the anointing oil, and kanoint the tabernacle and all that is in it; and you shall hallow it and all its utensils, and it shall be holy.

10“You shall lanoint the altar of the burnt offering and all its utensils, and consecrate the altar. mThe altar shall be most holy.

11“And you shall anoint the laver and its base, and consecrate it.

12n“Then you shall bring Aaron and his sons to the door of the tabernacle of meeting and wash them with water.

13“You shall put the holy ogarments on Aaron, pand anoint him and consecrate him, that he may minister to Me as priest.

14“And you shall bring his sons and clothe them with tunics.

15“You shall anoint them, as you anointed their father, that they may minister to Me as priests; for their anointing shall surely be qan everlasting priesthood throughout their generations.”

16Thus Moses did; according to all that the LORD had commanded him, so he did.

17And it came to pass in the first month of the second year, on the first day of the month, that the rtabernacle was 3raised up.

18So Moses raised up the tabernacle, fastened its sockets, set up its boards, put in its bars, and raised up its pillars.

19And he spread out the tent over the tabernacle and put the covering of the tent on top of it, as the LORD had commanded Moses.

20He took sthe Testimony and put it into the ark, inserted the poles through the rings of the ark, and put the mercy seat on top of the ark.

21And he brought the ark into the tabernacle, thung up the veil of the covering, and partitioned off the ark of the Testimony, as the LORD had commanded Moses.

22uHe put the table in the tabernacle of meeting, on the north side of the tabernacle, outside the veil;

23vand he set the bread in order upon it before the LORD, as the LORD had commanded Moses.

24wHe put the lampstand in the tabernacle of meeting, across from the table, on the south side of the tabernacle;

25and xhe lit the lamps before the LORD, as the LORD had commanded Moses.

26yHe put the gold altar in the tabernacle of meeting in front of the veil;

27zand he burned sweet incense on it, as the LORD had commanded Moses.

28aHe hung up the screen at the door of the tabernacle.

29bAnd he put the altar of burnt offering before the door of the tabernacle of the tent of meeting, and coffered upon it the burnt offering and the grain offering, as the LORD had commanded Moses.

30dHe set the laver between the tabernacle of meeting and the altar, and put water there for washing;

31and Moses, Aaron, and his sons would ewash their hands and their feet with water from it.

32Whenever they went into the tabernacle of meeting, and when they came near the altar, they washed, fas the LORD had commanded Moses.

33gAnd he raised up the court all around the tabernacle and the altar, and hung up the screen of the court gate. So Moses hfinished the work.

The Cloud and the Glory

(Ex. 13:21, 22; Num. 9:15–23)

34iThen the jcloud covered the tabernacle of meeting, and the kglory of the LORD filled the tabernacle.

35And Moses lwas not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the LORD filled the tabernacle.

36mWhenever the cloud was taken up from above the tabernacle, the children of Israel would 4go onward in all their journeys.

37But nif the cloud was not taken up, then they did not journey till the day that it was taken up.

38For othe cloud of the LORD was above the tabernacle by day, and fire was over it by night, in the sight of all the house of Israel, throughout all their journeys.

Exodus Commentaries

Exodus 1

1:1—12:36 This section recounts Israel’s final years in Egypt before the Exodus.

1:1–5 Genesis also reported the names and the number of Jacob’s descendants who came to Egypt (Gen. 35:23; 46:8–27).

1:5 seventy persons. Cf. Gen. 46:8–27. Acts 7:14 reports 75 with the addition of 5 relatives of Joseph included in the LXX, but not the Heb. text.

1:6–8 This summary of a lengthy period of time moves the record from the death of Joseph (ca. 1804 B.C.), the last recorded event in Genesis, to the radical change in Israel’s history, i.e., from favor before Egypt’s pharaoh to disfavor and enslavement (ca. 1525–1445 B.C.).

1:7 The growth of the nation (cf. 12:37) was phenomenal! It grew from 70 men to 603,000 males, 20 years of age and older, thus allowing for a total population of about 2 million (Num. 1:46) departing from Egypt. The seed of Abraham was no longer an extended family, but a nation. The promise that his descendants would be fruitful and multiply (Gen. 35:11, 12) had indeed been fulfilled in Egypt.

1:8 there arose a new king. This king is either to be identified as one of the Hyksos kings (see Introduction) during a period of political disintegration, or as Pharaoh Amose I, founder of what archeologists have designated as the 18th Dynasty of the New Kingdom period in Egyptian history. It is probably best to take this new king, who knew not Joseph, as a Hyksos ruler. Furthermore, the term “arose” signifies “rose against,” which accords well with a foreign seizure of the Egyptian throne. The Hyksos (ca. 1730–1570 B.C.) came from outside Egypt (cf. Acts 7:18).

1:9–12 Another summary of a fairly lengthy period of time, as indicated by the population continuing to grow in spite of increasing hardship imposed on Israel.

1:9 the people. An Egyptian pharaoh designated Israel as a nation, marking the first time the term “people” or “nation” is used of them.

1:10, 11 join our enemies…set taskmasters over them. Israel was assessed both as a threat to national security and as an economic asset—slavery would, therefore, control the danger and maximize their usefulness.

1:11 supply cities, Pithom and Raamses. Places where both provisions and military hardware were stored. Archeological identification has not been finally definitive, with some 3 to 5 options being put forward for them. Pithom is usually taken as a center of solar worship in northern Egypt, and Raamses as Qantir in the eastern delta region. In addition, the city might very well have been re-named under the reign of the later, powerful pharaoh, and that name was better known to Israel later on (cf. the case of Laish, or Leshem, renamed Dan in Gen. 14:14, Josh. 19:47, and Judg. 18:29).

1:13 the Egyptians. The native inhabitants continued to enslave Israel. Between vv. 12 and 13 a major change in Egyptian history took place—the Hyksos were driven out (ca. 1570 B.C.).

1:14 hard bondage—in mortar, in brick. Archeologists have uncovered reliefs and paintings confirming the Egyptian practice of imposing forced labor on prisoners and slaves. These paintings also show foremen and guards watching construction work while scribes registered data on tablets.

1:15–17 the midwives feared God. These brave, older women reverenced their God and thus obeyed Him and not man. They obviously understood that children were a gift from God and that murder was wrong. The two midwives mentioned by name were probably the leading representatives of their profession, for it is unlikely that such a burgeoning population had only two midwives to deal with all the births.

1:15, 16 The failure of rigorous bondage to suppress population growth necessitated that different measures be taken; hence, the royal order to the Hebrew midwives to murder male infants at birth.

1:16 birthstools. Lit. “two stones” on which the women sat to deliver.

1:19, 20 Rather than trying to argue for a justifiable lie on the part of midwives seeking to protect God’s people, take it as a statement of what was true: God was directly involved in this affair of birth and national growth. That’s the key to understanding why no decree of Pharaoh would work out as he intended it, and why Hebrew women were so healthy and gave birth with ease.

1:22 The failure of the extermination program demanded of the midwives finally caused Pharaoh to demand that all his subjects get involved in murdering newborn boys.

Exodus 2

2:1, 2 Since Moses was born soon after the general decree of 1:22 was given (ca. 1525 B.C.), the issuer of the decree was Thutmose I.

2:3, 4 The careful actions of Moses’ mother to construct the ark of bulrushes, to set Moses afloat close to the royal bathing place, and to have his sister watch to see what would happen, indicate a hope that something would work out right for the child.

2:5 the daughter of Pharaoh. Identified possibly as Hatshepsut or another princess; in either case a princess whom God providentially used to override Pharaoh’s death decree and protect the life of His chosen leader for the Israelites.

2:10 became her son. The position of “son” undoubtedly granted Moses special privileges belonging to nobility, but none of these persuaded Moses to relinquish his native origin. Rather, as the NT advises, his spiritual maturity was such that when he came of age, “he refused to be called the son of Pharaoh’s daughter” (Heb. 11:24). The formal education in the court of that time meant that Moses would have learned reading, writing, arithmetic, and perhaps one or more of the languages of Canaan. He would also have participated in various outdoor sports, e.g., archery and horseback riding, two favorites of the 18th Dynasty court.

2:11 when Moses was grown. The narrative skips over all details of Moses’ life as the adopted son of a princess prior to the event which led to his flight into Midian.

2:11, 12, 16–21 Two injustices aroused Moses’ indignation with different consequences: one resulted in his leaving home, having killed an Egyptian who beat an Israelite; the other resulted in his finding a new home as an Egyptian who helped the Midianite daughters of Reuel, and in his finding a wife. Undoubtedly, Reuel and his family soon discovered Moses was not really an Egyptian.

2:14 Cf. Acts 7:27, 28, 35.

2:15 Midian. The Midianites, who were descendants of Abraham and Keturah (Gen. 25:1–4), settled in the Arabian Peninsula along the eastern shore of the Gulf of Aqabah.

2:18 Reuel. He was also known as Jethro (3:1), who may very well have been a worshiper of the true God (cf. 18:12–23), notwithstanding his being also the priest of Midian.

2:21–23 The narrative skips over the unimportant details of this 40 year period and moves the record quickly to the finding of a new home and family and to the moment when Moses returned to his people.

Ex. 2:22

Moses’ Flight and Return to Egypt

2:23–25 The hardship imposed upon Israel finally brought forth a collective cry for relief. The response of God is presented in 4 words: “heard,” “remembered,” “looked upon,” and “acknowledged.” This signaled that a response was forthcoming.

2:24 remembered His covenant. The unilateral covenant God made with Abraham (Gen. 12:1–3; 15:1–21; 17:1–22) and confirmed with Isaac (Gen. 26:2–5) and with Jacob (Gen. 28:10–15; 35:9–15) specifically promised a geographically recognizable territory to the descendants of Abraham through Isaac and Jacob. Through them, too, the world would be blessed.

Exodus 3

3:1 Moses was tending the flock. Moses worked as a shepherd while living with his father-in-law, a life and occupation quite different from the privilege and prestige associated with his life in Pharaoh’s court. Horeb. An alternative name for Mt. Sinai (cf. 19:11; Deut. 4:10). Traditionally, this mountain has been identified with Jebel Musa, “the mountain of Moses.” “Horeb” is the Heb. for the non-Semitic place-name, Sinai, located in the southern part of the Sinai Peninsula. the mountain of God. This is known as such because of what took place there later in Israel’s history. This name for the mountain suggests that the book of Exodus was written by Moses after the events at Sinai. Others suggest that it was already known as a sacred mountain prior to the call of Moses; but it seems best to relate the name to what God did for Israel there.

3:2–4 Moses’ attention was drawn to a most unusual sight, that of a burning bush which was not being consumed by the fire within. A supernatural event is the only viable explanation. Natural explanations of certain types of flowers with gaseous pods or oil glands fail, in that, after 40 years of work in the desert, Moses would surely have ignored something normal. This was so different that it aroused his curiosity and demanded further examination. God was in the bush speaking, clearly a miraculous event.

3:2 The Angel of the LORD. Lit. “messenger of Yahweh” who, in context, turns out to be the LORD Himself talking to Moses (cf. Acts 7:30).

3:5–10 Cf. Acts 7:33, 34.

3:5 Do not draw near this place. Take your sandals off. A sign of reverence in a holy place, one set apart from the norm because God was present there. These commands prevented Moses from rashly intruding, unprepared, into God’s presence.

3:6 I am the God of your father. God’s opening words, although important for Moses to hear, point the reader back to 2:24—showing that the God of Israel has remembered His people and has begun to take action (cf. Matt. 22:32; Mark 12:26; Luke 20:37; Acts 3:13; 7:32). Moses hid his face. A fitting reaction of reverent fear in the presence of the Divine was modeled by Moses.

3:7, 8 I have surely seen…have heard. An emphasis on God’s having been well aware of the desperate situation of Israel. The result: He promised to deliver them from Egyptian oppression. Here, and in the next two verses, the repetitive manner in describing what God saw and would do, served to underscore all the more His personal involvement in the history of His people whom He had sent into Egypt.

3:8 to a good and large land, to a land…to the place. Three descriptions of the land to which Israel was going to be taken emphatically underscored the land promise of the Abrahamic Covenant. flowing with milk and honey. A formal and graphic way of describing a fertile land of bounteous provision. of the Canaanites and the Hittites. A specific identification of the territory to which Israel was going; her Promised Land was currently inhabited by other peoples.

3:10 I will send you. The divine summons made Moses both leader/deliverer of Israel and ambassador of God before Pharaoh.

3:11 Who am I…? The first response is an objection from Moses to the divine summons, an expression of inadequacy for such a serious mission. It sounded reasonable, for after 40 years of absence from Egypt, what could he, a mere shepherd in Midian, do upon return?

3:12 I will certainly be with you. The divine promise, one given also to the patriarchs, Abraham, Isaac, and Jacob, should have been sufficient to quell all the chosen agent’s fears and sense of inadequacy for the task. you shall serve God on this mountain. A second divine promise signified the future success of the mission, suggesting that Israel would not be delivered simply out of bondage and oppression, but rescued to worship (cf. Acts 7:7).

3:13 Then Moses said. Was Moses at this point crossing the line from reasonable inquiry to unreasonable doubt? God’s patient replies instructing Moses on what He would do and what the results would be, including Israel’s being viewed with favor by the Egyptians (3:21), ought to caution the reader from hastily classifying Moses’ attitude as altogether wrong from the very beginning of the interaction between him and the LORD. A response of divine anger comes only in 4:14 at the very end of Moses’ questions and objections. See note on 4:1. What is His name? Moses raised a second objection. Israel might ask for God’s name in validation of Moses’ declaration that he had been sent by the God of their fathers. Significantly, the question was not “Who is this God?” The Hebrews understood the name Yahweh had been known to the patriarchs (which Genesis well indicates). Asking “what” meant they sought for the relevancy of the name to their circumstances. “Who?” sought after title, name, and identity, whereas “What?” inquired into the character, quality, or essence of a person.

3:14 I AM WHO I AM. This name for God points to His self-existence and eternality; it denotes “I am the One who is/will be,” which is decidedly the best and most contextually suitable option from a number of theories about its meaning and etymological source. The significance in relation to “God of your fathers” is immediately discernible: He’s the same God throughout the ages! The consonants from the Heb. word Yhwh, combined with the vowels from the divine name Adonai (Master or Lord), gave rise to the name “Jehovah” in English. Since the name Yahweh was considered so sacred that it should not be pronounced, the Massoretes inserted the vowels from Adonai to remind themselves to pronounce it when reading instead of saying Yahweh. Technically, this combination of consonants is known as the “tetragrammaton.”

3:15–22 Having provided Moses with His name in response to his second inquiry, God then furnished him with two speeches, one for Israel’s elders (vv. 16, 17) and one for Pharaoh (v. 18b). Also included was notification of the elders’ positive response to Moses’ report (v. 18a), of Pharaoh’s refusal to grant them their request (v. 19), of God’s miraculous, judgmental reaction (v. 20), and of Israel’s plundering of the Egyptians, who found themselves responding favorably to the departing nation’s request for silver, gold, and clothing (vv. 21, 22). The last of these harkens back to God’s promise to Abraham that his descendants would come out of the land of their affliction with great possessions (Gen. 15:14).

3:15 Cf. Matt. 22:23; Mark 12:26; Acts 3:13.

3:16 elders. Lit. “bearded ones,” which indicated the age and wisdom needed to lead.

3:17 land of. See notes on 3:8.

3:18 three days’ journey. The request for a 3 day journey to worship, in the light of 1) direct promises of deliverance from Egypt, 2) worship at Horeb, and 3) entrance into Canaan, was not a ruse to get out and then not return, but an initial, moderate request to highlight the intransigence of Pharaoh—he just would not let these slaves leave under any conditions (v. 19)!

3:22 See note on 12:36.

Exodus 4

4:1 Then Moses answered and said. In a third objection, Moses gave an unworthy response, after the lengthy explanation by God to Moses in 3:14–22. At this point, the hypothetical situation proposed became more objection than reasonable inquiry.

4:2–9 In response to the hypothetical situation of Israel’s rejecting God as having appeared to him, Moses was given 3 signs to accredit him as the chosen spokesman and leader. Note the purpose stated: “That they may believe that the LORD God…appeared to you” (v. 5). Two of these signs personally involved Moses right then and there—the rod to snake and back, the hand leprous and healed. No matter what the situation Moses could envision himself facing, God had sufficient resources to authenticate His man, and Moses was not to think otherwise.

4:10 I am not eloquent. With his fourth argument, Moses focused on his speech disability, describing himself lit. as not being “a man of words,” as being “heavy in mouth and heavy in tongue,” i.e., unable to articulate his thoughts in fluent, flowing speech. An ancient document, The Tale of the Eloquent Peasant, suggests that eloquence was important in Egyptian culture, something which Moses would have well known from his time in the court. neither before nor since You have spoken. This is a pointed and inappropriate, if not impolite, criticism that somehow in all the discussion God had overlooked Moses’ speech disability. Unless this disability changed, Moses believed that he could not undertake the assigned task (cf. 6:12).

4:11, 12 Who has made man’s mouth? Three rhetorical questions from God shut the door on any complaints or criticisms about being clumsy of speech. The follow-up command, “Therefore, go!” including its promise of divine help in speech forbade all such objections.

4:13–16 Moses’ fifth and final statement, notwithstanding the opening supplication, “O my Lord,” was a polite way of bluntly saying, “Choose someone else, not me!” The anger of God toward this overt expression of reluctance was appropriate, yet the LORD still provided another way for His plan to move forward unhindered. Providentially (v. 27), Aaron would meet his brother Moses, and positively respond to being the spokesman.

4:15 and I will teach you. The plural pronoun “you” means that God had promised to assist both of them in their newly appointed duties.

4:16 you shall be to him as God. Aaron would speak to the people for Moses, even as Moses would speak to Aaron for the LORD.

4:17 this rod…with which you shall do the signs. Moses, despite God’s anger at his unwillingness, retained superiority in that he had the instrument by which miracles would be done so that it was identified as “the rod of God” (v. 20).

4:18 Please let me go. Courtesy toward the father-in-law for which he worked was not overlooked because of the divine call to service as national leader. Exactly how much was explained of the encounter at the burning bush remains unknown, but the purpose for the return, “and see whether they are still alive,” suggests that specific details of the call for him to be leader/deliverer were left unsaid, in contrast to the full explanation given to Aaron (v. 28).

4:20 sons. Gershom (2:22) and Eliezer (18:4).

4:21 I will harden his heart. The LORD’s personal and direct involvement in the affairs of men so that His purposes might be done is revealed as God informed Moses what would take place. Pharaoh was also warned that his own refusal would bring judgment on him (v. 23). Previously Moses had been told that God was certain of Pharaoh’s refusal (3:19). This interplay between God’s hardening and Pharaoh’s hardening his heart must be kept in balance. Ten times (4:21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4, 8, 17) the historical record notes specifically that God hardened the king’s heart, and ten times (7:13, 14, 22; 8:15, 19, 32; 9:7, 34, 35; 13:15) the record indicates the king hardened his own heart. The Apostle Paul used this hardening as an example of God’s inscrutable will and absolute power to intervene as He chooses, yet obviously never without loss of personal responsibility for actions taken (Rom. 9:16–18). The theological conundrum posed by such interplay of God’s acting and Pharaoh’s acting can only be resolved by accepting the record as it stands and by taking refuge in the omniscience and omnipotence of the God who planned and brought about His deliverance of Israel from Egypt, and in so doing also judged Pharaoh’s sinfulness. See note at 9:12.

4:22 My son, My firstborn. To the ancient Egyptians, the firstborn son was special and sacred, and the Pharaoh considered himself the only son of the gods. Now he heard of a whole nation designated as God’s firstborn son, meaning “declared and treated as first in rank, preeminent, with the rights, privileges, and responsibilities of being actually the firstborn.” The LORD pointedly referred to the nation collectively in the singular in order to show that He was a father in what He would do, i.e., bring a nation into existence, then nurture and lead him (cf. Deut. 14:1, 2). Divine sonship, as in the pagan world’s perverted concept of a sexual union between the gods and women, was never so much as hinted at in the way God used the term to express His relationship with Israel, who were His people, a treasured possession, a kingdom of priests, and a holy nation (cf. 6:7; 19:4–6).

4:24–26 The presence of Zipporah’s name indicates that the personal pronouns refer to Moses. She, judging by her action of suddenly and swiftly circumcising her son, understood that the danger to her husband’s life was intimately connected to the family’s not bearing the sign of the covenant given to Abraham for all his descendants (Gen. 17:10–14). Her evaluation, “You are a husband of blood to me,” suggests her own revulsion with this rite of circumcision, which Moses should have performed. The result, however, was God’s foregoing the threat and letting Moses go (v. 26a). The reaction of God at this point dramatically underscored the seriousness of the sign He had prescribed. See note on Jer. 4:4.

4:29, 30 The “leadership team” functioned as instructed: Aaron told all and Moses performed all the signs given to him (vv. 2–9).

4:31 So the people believed…then they bowed…and worshiped. Just as God predicted, they responded in belief at the signs and in worship at the explanation of God’s awareness of their misery.

Exodus 5

5:1 Let My people go. With this command from Israel’s LORD, the confrontation between Pharaoh and Moses, between Pharaoh and God, commenced. It was a command Pharaoh would hear often in the days leading up to the Exodus.

5:2 Who is the LORD…? In all likelihood Pharaoh knew of Israel’s God, but his interrogative retort insolently and arrogantly rejected Him as having any power to make demands of Egypt’s superior ruler.

5:3–5 As a follow-up to Pharaoh’s rejection, the spokesmen rephrase more specifically their request, together with a warning of possible divine judgment upon Israel for their failure to obey their God. Pharaoh saw this simply as a ruse to reduce the hours put in by his slave work force.

5:6–9 Showing his authority to give orders to Israel, Pharaoh immediately increased their workload and the severity of their bondage. By adding, “let them not regard false words,” he showed his negative evaluation of God’s words.

5:10 taskmasters…and their officers. When combined with “officers of the children of Israel” (v. 15), a 3-level command structure is seen to have been in place—Egyptian section leaders and labor gang bosses, and Israelite foremen.

5:11 straw. Ancient documents from Egypt show that straw was used as a necessary component of bricks—it helped bind the clay together.

5:15–19 The formal labor complaint at the highest level was rejected with an emphatic evaluation of laziness on the part of Israel and a demand that production not slack.

5:20–21 The leadership team evidently knew of the lodging of the formal labor complaint and waited outside the royal hall in order to meet Israel’s representatives. The meeting was definitely not a cordial one, with accusations raised both about the propriety of and the authority of the words and actions of Aaron and Moses toward Pharaoh.

5:22, 23 Moses returned to the LORD. Whether Moses and his brother remonstrated with the foremen about their strong and wrong evaluation remains a moot point. Rather, the focus is upon Moses, who remonstrated with the LORD in prayer. Evidently, Moses did not anticipate what effect Pharaoh’s refusal and reaction would have upon his own people. Confrontation with Pharaoh so far had provoked both angry resentment of Israel by the Egyptians and of Moses by Israel—this was not the expected scenario!

Exodus 6

6:1 Now you shall see. The LORD announced in response to Moses’ prayer that finally the stage had been set for dealing with Pharaoh, who, in consequence, would only be able to urge Israel to leave.

6:2–5 God spoke to Moses and reminded him of His promises to the patriarchs. Once again the focal point of the covenant was the land of Canaan deeded to their descendants by divine decree. The fact that this covenant was remembered meant obvious removal from Egypt!

6:2, 3 I am the LORD. The same self-existent, eternal God, Yahweh, had been there in the past with the patriarchs; no change had occurred in Him, either in His covenant or promises.

6:3 God Almighty…LORD…not known. Since the name Yahweh was spoken before the Flood (Gen. 4:26) and later by the patriarchs (Gen. 9:26; 12:8; 22:14; 24:12), the special significance of Yahweh, unknown to them, but to be known by their descendants, must arise from what God would reveal of Himself in keeping the covenant and in redeeming Israel. See notes on 3:13, 14.

6:4 My covenant. The Abrahamic Covenant (cf. Gen. 15:1–21; 17:1–8).

6:6–8 God instructed Moses to remind Israel of what they had previously been told: of God’s remembering the covenant with Abraham, of His seeing their misery, of His delivering them from it, of His granting to them the land of Canaan, and thus taking them there. The repetitive “I will” (7 times) marked God’s personal, direct involvement in Israel’s affairs. Bracketed, as they were, by the declaration, “I am Yahweh,” denoted certainty of fulfillment.

6:9 because of anguish of spirit. The bondage was so great that it blocked out even the stirring words Moses had just delivered to them (vv. 6–8).

6:12 uncircumcised lips? See notes on 4:10.

6:14–27 The genealogical information formally identified Moses and Aaron as descendants of Levi, third son of Jacob by Leah. It also listed Aaron’s son, Eleazar, and grandson, Phinehas, both of whom would become Israel’s High-Priests. Mention of Levi in company with Reuben and Simeon recalled, perhaps, the unsavory background belonging to these three tribal fathers (Gen. 49:3–7) and emphasized that the choice of Moses and Aaron was not due to an exemplary lineage. This is intended to be a representative genealogy, not a complete one.

6:28—7:5 A summary of the mission to Egypt resumes the narrative after the genealogical aside on Moses and Aaron.

Exodus 7

7:1 as God to Pharaoh. Moses, as the spokesman and ambassador for God, would speak with authority and power. your prophet. Aaron, as the divinely appointed spokesman for Moses, would forthrightly deliver the message given to him. Cf. Acts 14:11–13, where Barnabas and Paul were so perceived in a similar situation.

7:4 My armies and My people. The first term in this double-barreled designation of Israel occurred originally in 6:26. The nation was seen as organized like an army with its different divisions (its tribes) and also as God’s military instrument upon the Canaanites. The second term with its possessive pronoun revealed the incongruity of Pharaoh’s acting as though these people belonged to him.

7:5 know that I am the LORD. This purpose of the Exodus finds repeated mention in God’s messages to Pharaoh and in God’s descriptions of what He was doing (cf. 7:16; 8:10, 22; 9:14, 16, 29; 14:4, 18). Some of the Egyptians did come to understand the meaning of the name Yahweh, for they responded appropriately to the warning of the seventh plague (9:20), and others accompanied Israel into the wilderness (12:38). In the final analysis, Egypt would not be able to deny the direct involvement of the God of Israel in their rescue from bondage and the destruction of Egypt’s army.

7:9 Show a miracle. Pharaoh’s desire for accreditation would not go unanswered. That which God had done for Moses with the rod (4:2–9), and Moses had copied for Israel (4:30, 31), also became the sign of authority before Pharaoh (cf. 7:10).

7:11 magicians. Magic and sorcery played a major role in the pantheistic religion of Egypt. Its ancient documents record the activities of the magicians, one of the most prominent being the charming of serpents. These men were also styled “wise men” and “sorcerers,” i.e., the learned men of the day and the religious as well (the word for sorcery being derived from a word meaning “to offer prayers”). Two of these men were named Jannes and Jambres (cf. 2 Tim. 3:8). Any supernatural power came from Satan (cf. 2 Cor. 11:13–15). enchantments. By means of their “secret arts” or “witchcraft,” the wise men, sorcerers, and magicians demonstrated their abilities to perform a similar feat. Whether by optical illusion, sleight of hand, or learned physical manipulation of a snake, all sufficiently skillful enough to totally fool Pharaoh and his servants, or by evil supernaturalism, the evaluation given in the inspired record is simply “they also did in like manner.” However, the turning of rods into snakes, and later turning water into blood (7:22) and calling forth frogs (8:7), were not the same as trying to create lice from inanimate dust (8:18–19). At that point, the magicians had no option but to confess their failure.

7:12 Aaron’s rod swallowed up their rods. The loss of the magicians’ rods in this fashion gave evidence of the superiority of God’s power when Aaron’s rod gulped down theirs.

Ex. 7:13

The Ten Plagues on Egypt

The Plague: 1. Blood (7:20)

Egyptian Deity: Hapi

The Effect: Pharaoh hardened (7:22)

The Plague: 2. Frogs (8:6)

Egyptian Deity: Heqt

The Effect: Pharaoh begs relief, promises freedom (8:8), but is hardened (8:15)

The Plague: 3. Lice (8:17)

Egyptian Deity: Hathor, Nut

The Effect: Pharaoh hardened (8:19)

The Plague: 4. Flies (8:24)

Egyptian Deity: Shu, Isis

The Effect: Pharaoh bargains (8:28), but is hardened (8:32)

The Plague: 5. Livestock diseased (9:6)

Egyptian Deity: Apis

The Effect: Pharaoh hardened (9:7)

The Plague: 6. Boils (9:10)

Egyptian Deity: Sekhmet

The Effect: Pharaoh hardened (9:12)

The Plague: 7. Hail (9:23)

Egyptian Deity: Geb

The Effect: Pharaoh begs relief (9:27), promises freedom (9:28), but is hardened (9:35)

The Plague: 8. Locusts (10:13)

Egyptian Deity: Serapis

The Effect: Pharaoh bargains (10:11), begs relief (10:17), but is hardened (10:20)

The Plague: 9. Darkness (10:22)

Egyptian Deity: Ra

The Effect: Pharaoh bargains (10:24), but is hardened (10:27)

The Plague: 10. Death of firstborn (12:29)

Egyptian Deity:

The Effect: Pharaoh and Egyptians beg Israel to leave Egypt (12:31-33)

© 1993 by Thomas Nelson, Inc.

7:14—10:29 The obvious miraculous nature of the 10 plagues cannot be explained by identifying them with natural occurrences to which Moses then applied a theological interpretation. The specific prediction of, as well as the intensity of, each plague moved it beyond being normal, natural phenomena. The notification of the specific discriminatory nature of some of the plagues, distinguishing between Hebrew and Egyptian (cf. 8:23; 9:4, 6; 10:23), or Goshen and the rest of the land (cf. 8:22; 9:26), as they did, also marks the supernatural nature of these events.

7:15 in the morning. Apparently, Pharaoh habitually went to the river for washing or, more likely, for the performance of some religious rite. Three times Moses would meet him at this early morning rendezvous to warn of plagues, i.e., the first, fourth, and seventh (8:20; 9:13). by the river’s bank. The first confrontation of the plague cycle took place on the banks of the Nile, the sacred waterway of the land, whose annual ebb and flow contributed strategically and vitally to the agricultural richness of Egypt. Hymns of thanksgiving were often sung for the blessings brought by the Nile, the country’s greatest, single economic resource.

7:17 blood. The Heb. word does not denote red coloring such as might be seen when red clay is washed downstream, but denotes actual substance, i.e., blood.

7:19, 20 the waters…all the waters. The use of different words, “waters, streams, rivers, ponds, and pools,” indicates graphically the extent of the plague. Even buckets of wood and stone filled with water and kept inside the homes could not escape the curse of their contents being turned into blood.

7:22 the magicians…did so with their enchantments. How ludicrous and revealing that the magicians resorted to copycat methodology instead of reversing the plague. What they did, bringing just more blood, did serve, however, to bolster Pharaoh’s stubbornness.

7:24 dug all around the river. The only recourse was to tap into the natural water table, the subterranean water supply. Evidently this was the water which was available to the magicians to use (v. 22).

7:25 seven days. An interval of time occurred before another warning was delivered, indicating that the plagues did not occur rapidly in uninterrupted succession.

Exodus 8

8:1 Go to Pharaoh. The warning for the second plague was delivered to Pharaoh, presumably at his palace. Warnings for the fifth (9:1) and eighth (10:1) plagues also occurred at the palace.

8:2 smite. The verb God used also meant “to plague.” Various terms (lit. from the Heb.), namely “plagues” (9:14), “strike” (12:13), and “pestilence” (9:3, 15), were employed to impress them with the severity of what was happening in Egypt. frogs. That Egyptians favored frogs was seen in the wearing of amulets in the shape of a frog and in the prohibition against intentionally killing frogs, who were considered sacred animals. The croaking of frogs from the river and pools of water signaled to farmers that the gods who controlled the Nile’s flooding and receding had once again made the land fertile. The god Hapi was venerated on this occasion because he had caused alluvial deposits to come downstream. Further, the frog was the representation, the image, of the goddess Heqt, the wife of the god Khum, and the symbol of resurrection and fertility. The presence of frogs in such abundance, all over everywhere outside and inside the houses (vv. 3, 13), however, brought only frustration, dismay, and much discomfort, rather than the normal signal that the fields were ready for cultivating and harvesting.

8:7 the magicians did so. Once again, instead of reversing the plague, the magicians in demonstrating the power of their secret arts only appeared to increase the frog population to the added discomfort of the people. Their power was not sufficient enough to do more than play “copycat.” That the magicians could duplicate but not eradicate the problem was, however, sufficient to solidify royal stubbornness.

8:8 Entreat the LORD. Using the LORD’s name and begging for relief through His intervention was more a point in negotiation and not a personal or official recognition of Israel’s LORD.

8:9 remain in the river only. A specific detail like this in Moses’ question indicates that the Nile and the waters had returned to normal and again continued to support life.

8:10 Tomorrow. Having been granted the privilege to set the time when the LORD would answer Moses’ prayer for relief, Pharaoh requested a cessation only on the next day. Presumably he hoped something else would happen before then so that he would not have to acknowledge the LORD’s power in halting the plague, nor be obligated to Moses and his God. But God answered the prayer of Moses, and Pharaoh remained obstinate (v. 15).

8:16 Without prior warning, the third plague descended on the country. The same absence of warning occurred for the sixth (9:8, 9) and the ninth (10:21) plagues. A 3-fold pattern surfaces: prior warning at the river, then at the palace, and then no warning given. lice. The Heb. term is preferably taken to designate tiny, stinging gnats barely visible to the naked eye. Those priests, who fastidiously kept themselves religiously pure by frequent washing and by shaving off body hair, were afflicted and rendered impure in their duties.

8:17 All the dust of the land…throughout all the land. The record stresses by its repetition of “all” and “land” the tremendous extent and severity of this pestilence.

8:19 This is the finger of God. The failure of the magicians to duplicate this plague elicited from them this amazing evaluation, not only among themselves, but publicly before Pharaoh, who nevertheless remained recalcitrant, unwilling to acknowledge the power of God.

8:21 swarms. The LXX translates “swarms” as “dog-fly,” a bloodsucking insect. The ichneumon fly, which deposited its eggs on other living things so the larvae could feast upon it, was considered the manifestation of the god Uatchit. “The land was corrupted because of the swarms” (v. 24) is hardly an evaluation propitious for any insect-god! Whatever the specific type of fly might have been, the effect of the plague was intense and distressful.

8:22 set apart the land of Goshen. For the first time in connection with the plagues, God specifically noted the discrimination to be made—Israel would be untouched! The term “sign” (v. 23) describes the distinction which was being drawn and which was also specifically noted for the fifth, seventh, ninth, and tenth plagues. Coupled with the repeated emphasis on “My people” in God’s pronouncements, the specific distinguishing between Israel in Goshen and Egypt itself highlighted both God’s personal and powerful oversight of His people.

8:23 Tomorrow. The plague-warning on this occasion stated exactly when it would strike, giving Pharaoh and his people opportunity to repent or yield. “Tomorrow” was also the due time for the fifth, seventh, and eighth plagues (9:5, 18; 10:4), and “about midnight” was the stated time for the ninth plague to commence (11:4). See note on 11:4.

8:26 sacrificing the abomination of the Egyptians. An attempt at appeasement by compromise on the part of Pharaoh—”Go, sacrifice…in the land”—was countered by Moses’ pointing out that Israel’s sacrifices would not be totally acceptable to the Egyptians, who might even react violently—”will they not stone us?” This evaluation Pharaoh immediately understood. Either their strong dislike of shepherds and sheep (Gen. 46:34) or Israel’s sacrificial animals being sacred ones in their religion brought about Egyptian aversion to Israel’s sacrifices.

8:27–29 We will go…I will let you go. The first declaration showed the decision to travel no less than 3 days beyond Egyptian borders was a non-negotiable item. The second declaration showed Pharaoh trying to keep that decision to travel and sacrifice strictly under his authority and not as a response to the LORD’s request for His people.

8:28 Intercede for me. An abbreviated request, applying not only to himself but also for the removal of the plague as previously asked in connection with the second plague (8:8).

8:29 let Pharaoh not deal deceitfully. Moses’ closing exhortation underscored the deceptive nature of the king’s words.

8:31 Not one remained. This declaration of the total divine removal of the flies—a demonstration of God’s answering Moses’ entreaty—did not persuade Pharaoh at all. Once again, removed from the humiliating effects of a plague, his stubborn resistance resurfaced (v. 32).

Exodus 9

9:3 in the field. Apparently stabled livestock did not succumb to the pestilence. Although incredibly severe, some animals were still alive afterwards for Egypt to continue without total loss to an economy which depended upon domesticated animals. A few months later, when the seventh plague struck, there were still some cattle, which, if left in the field, would have died (9:19). horses…camels. Horses, which were common in the period, had been brought into military service by the Hyksos. See Introduction: Author and Date. Camels were a domesticated animal by this time in the 15th century B.C. a very severe pestilence. In listing the different kinds of livestock, the severe nature of the plague was emphatically underscored as one which would for the first time target personal property. Egyptian literature and paintings substantiate how valuable livestock was to them. Whatever the exact nature of this pestilence—anthrax, murrain, or other livestock disease—it was clearly contagious and fatal. Religious implications were obvious: Egypt prized the bull as a sacred animal with special attention and worship being given to the Apis bull, the sacred animal of the god Ptah. Heliopolis venerated the bull, Mnevis. Further, the goddess Hathor, represented by a cow, or a cow-woman image, was worshiped in several cities.

9:4 nothing shall die. The additional declaration on the safety of Israel’s livestock graphically underscored the miraculous nature of what God was about to do as He declared for the second time the distinction being made between Israel and Egypt. It underscored Israel’s protection and to whom she really belonged.

9:5 appointed a set time. The prophetic and miraculous nature of this plague is highlighted by stating “tomorrow” and, by noting “on the next day,” it happened as predicted (v. 6).

9:6 of the livestock…of Israel, not one died. The distinction being made received added emphasis with this double declaration that Israelites suffered absolutely no loss in livestock.

9:7 Then Pharaoh sent. This time the king had to check on the veracity of the protection afforded Israel. Whatever his own rationalizations or theories about it might have been, they only confirmed him in his resistance and disobedience, despite finding out that it was true, “indeed, not even one…was dead.”

9:9 boils that break out in sores on man and beast. For the first time human health was targeted.

9:10 ashes from the furnace. Aaron and Moses took two handfuls of ash, not just from any furnace, but from a lime-kiln or brick-making furnace. That which participated so largely in their oppressive labor became the source of a painful health hazard for the oppressors!

9:11 magicians could not stand. A side comment indicates that these men (who in Egyptian eyes were men of power) had been so sorely afflicted that they could not stand, either physically or vocationally, before God’s spokesmen. Although they are not mentioned after the third plague, they apparently had continued to serve before Pharaoh and were undoubtedly there when plagues 4 and 5 were announced. Their powerlessness had not been sufficient as yet for Pharaoh to dispense with their services—an outward symbol, perhaps, of Pharaoh’s unwillingness to grant the God of Israel total sovereignty.

9:12 the LORD hardened. For the first time, apart from the words to Moses before the plagues began (cf. Ex. 4:21; 7:3), the statement is made that God hardened Pharaoh’s heart. In the other instances, the record observes that Pharaoh hardened his own heart. Each instance records “as the Lord commanded,” so what happened did so from two closely related perspectives: 1) God was carrying out His purpose through Pharaoh, and 2) Pharaoh was personally responsible for his actions as the command of v. 13 implies. See note on 4:21.

9:14 My plagues. God’s use of the possessive pronoun specified what should have become abundantly clear to Pharaoh by then, namely, that these were God’s own workings. to your very heart. “To send to the very heart” was apparently a colloquial expression denoting someone’s being made to feel the full force of an act, to feel it strike home!

9:14–19 After sounding again the customary demand to release God’s people for worship (v. 13), and after delivering a warning of how His plagues would really have an impact (v. 14), God provided more information and issued certain preliminary instructions:

(1) A 3-fold purpose pertained to the plagues, namely, the Egyptians would recognize that Yahweh was incomparable, that His power would be demonstrated through them, and that His name, character, attributes, and power, would be known everywhere. Egypt could not keep from other nations her humiliation by the plagues of Israel’s LORD.

(2) A declaration that whatever royal authority Pharaoh had, it had been because of God’s sovereign and providential control of world affairs, which included putting Pharaoh on his throne. This was a telling reminder that He was what He declared Himself to be, the one and only true and immanent LORD.

(3) A reminder of the worst scenario for Egypt if Yahweh had chosen, in lieu of the preceding plagues, to strike the people first—they would have perished. In other words, God had been gracious and longsuffering in the progression of the plagues.

(4) A declaration that the weather about to be unleashed by the incomparable God was unlike anything previously recorded in Egypt’s entire history, or “since its founding” or “since it became a nation.”

(5) An instruction as to how the Egyptians could avoid severe storm damage and loss of property. Grace again was afforded them!

9:16 See Rom. 9:17 where Paul indicates God’s sovereignty over Pharaoh.

9:20, 21 who feared…who did not regard. Some heard the instruction and obeyed; others, like their national leader, did not “regard the word of the LORD,” a graphic expression of refusal to heed divine instruction.

9:23, 24 fire darted…fire mingled. The violent, electrical thunderstorm brought with it unusual lightning, or “fireballs,” which zigzagged (lit. “fire taking hold of itself”) to and fro on the ground with the hail.

9:26 Only in the land of Goshen. The discriminatory nature of this plague was unannounced beforehand, but the national distinction previously declared and observed again prevailed. Although unstated, those who were in the strife-torn regions and who obeyed instructions obviously found their livestock equally safe and sound.

9:27 I have sinned this time. Any improvement in Pharaoh’s theological understanding, notwithstanding the following confession of a righteous LORD and of a wicked people, was rendered suspect by the face-saving caveat “this time.” Lacking repentance, it brushed aside all previous reaction and disobedience as having no significance.

9:28 it is enough. Moses’ reply (v. 30) indicated that such an evaluation was not one of repentance nor one of fearing the LORD and acknowledging His power.

9:31, 32 flax and the barley were struck…the wheat and the spelt were not struck. A very brief bulletin on which crops were damaged and which were not placed this plague in Feb. All 4 crops mentioned were important economic resources. Wheat would be harvested only a month later than flax and barley together with the aftercrop “spelt” or “rye.” God’s timing of the disaster to two crops left room for Pharaoh to repent before the other crops might be destroyed.

9:34 sinned yet more. Pharaoh’s culpability increased because when he saw God answer Moses’ prayer—an entreaty he had requested (v. 28)—still all his admissions and promises were promptly swept aside. he and his servants. For the first time mention is made of the stubborn resistance of Pharaoh’s entourage, all of whom had hardened their hearts. The striking contrast emerges in God’s directions to Moses for the next plague: He had hardened their hearts for a purpose (10:1).

Exodus 10

10:2 that you may tell…that you may know. The release from Egypt, accompanied by these great acts of God, was designed to become an important and indelible part in recounting the history of Israel to succeeding generations. It would tell just who their God was and what He had done. the mighty things…done. Lit. “to deal harshly with” or “to make sport of,” and describing an action by which shame and disgrace is brought upon its object.

10:3 How long will you refuse…? The question asked of Pharaoh struck a contrast with the opening words of God to Moses (v. 1), “I have hardened his heart.” What God did cannot erase personal responsibility from Pharaoh to hear, repent, and submit. Under the cumulative weight of 7 plagues, the time had come to deliver a challenge to reconsider and obey. This is God’s grace operating parallel with His own sovereign purposes.

10:4–6 The extent and intensity of the locust plague was such that it would be unique in Egyptian history—nothing like any locust problem during the previous two generations, nor like any locust swarm in the future (v. 14). Locust invasions were feared in Egypt, to the point that the farmers often prayed to the locust god to ensure the safety of their crops. The humiliation of their god was total, as was the damage: “There remained nothing green…” (v. 15).

10:7 How long shall this man…? The first “How long?” question in this encounter dealt with the desired response from Pharaoh (v. 3), whereas this second “How long?” question pointed out their impatience at Pharaoh’s intransigence. Their advice—to give in—was the best choice. Egypt is destroyed. The advisers negatively evaluated the state of the country after 7 plagues, and suggested that Pharaoh was refusing to acknowledge how desperate the situation really was even before the agriculture was completely destroyed. Stubborn resistance did not necessarily rob them of all reason, and the better part of wisdom this time demanded acquiescence to Moses’ request.

10:8 Who are the ones that are going? For the first time Pharaoh tried to negotiate a deal before the threatened plague struck. Adroitly, he suggested in his question that only representatives of Israel, perhaps only the men (v. 11), need go out to worship.

10:10 The LORD had better be with you. Sarcastic threats demonstrated the unyielding and unreasonable obstinacy of Pharaoh. Egyptian women did accompany their men in religious celebration, but in Israel’s case if the men went out then the women and children were in effect hostages bidding them return.

10:11 driven out. For the first time, God’s two spokesmen were angrily dismissed from the throne room.

10:12 all that the hail has left. This reminder of the previous plague in which God had graciously restrained the extent of agricultural damage appeared also in the warning of the plague given to Pharaoh and his advisers (v. 5) and in the description of the damage done by the locusts (v. 15).

10:13 an east wind. God used natural means, most probably the spring hot wind, or “sirocco,” to bring the locusts into the country from the Arabian peninsula.

10:16 in haste. A recognition on the part of Pharaoh that his country now faced a crisis brought forth a hurried confession to Aaron and Moses, which again was merely an expedient course of action.

10:17 forgive my sin. Again, an attempt to sound earnest in his response, and again with an appeal for Moses to pray for removal of the plague. He referred to it this time as “this death,” or “deadly plague,” phrases which highlighted the severity of Egypt’s condition.

10:19 west wind. In answer to prayer, wind direction reversed as the LORD caused the locusts to be blown eastward out of the country. The completeness of their removal received emphasis. That none remained in the country was apparently something unusual, perhaps somewhat distinct from previously known locust invasions. The absence of locusts was a challenging reminder of the power of the LORD who had brought it all to pass.

10:21, 22 darkness…felt…thick darkness. Such a description of the ninth plague, which occurred without warning, pointed to the most unusual nature of the three-day darkness that now prevented any from leaving their homes. That Israel had light in their dwellings and went about their normal activity stresses the supernatural nature of this plague. It takes attention away from trying to explain the darkness solely in terms of the Khamsin, the swirling sandstorms of the day. The LXX did, however, string together 3 Gr. words, two for darkness and one for storm, to portray the nuance of the Heb. In so doing, it may unwittingly have given some credence to a severe sandstorm. Theologically, such thick darkness directly challenged the faithfulness of the sun god, Ra, to provide warmth and sunshine from day to day, and also prevented any daily worship rituals from taking place.

10:24 Go…Let your little ones also go with you. Pharaoh’s deceitful and manipulative negotiating skills rose to the occasion: Let the people go but keep back their livestock as the hostage forcing their return. He had not yet understood that partial obedience to the Lord’s directions was unacceptable.

10:25 See 3:18 for remarks on the request to leave for worship suggesting something less than permanent departure.

10:28 Get away from me!…you shall die! Pharaoh’s obstinacy and resistance reached a new height when he summarily dismissed Moses and Aaron and this time added a death threat.

10:29 never see your face again. Moses concurred, but from another perspective than that of Pharaoh. All negotiations and requests ceased immediately. Moses would be summoned to see Pharaoh again after the tenth plague (12:31), but that would be to hear him finally concede defeat.

Exodus 11

11:1–3 And the LORD said. Read as “the LORD had said.” In a parenthetical paragraph, the narrative recorded that which God had already said to Moses during the 3 days of darkness, priming him for Pharaoh’s summons, and priming Israel to receive Egyptian jewelry and other goods. An aside explained Egyptian generosity as occasioned by divine intervention (cf. 12:35, 36). This also included a healthy respect by Egypt’s leaders and people for Israel’s leader.

11:4–8 Then Moses said. Moses’ response to Pharaoh’s threat continued with his giving warning of the final plague and leaving with great indignation. The death threat delivered by Pharaoh evoked one from God. The “get out!” from Pharaoh to Israel’s and God’s spokesmen would be met by the “get out” from the Egyptians to Israel.

11:4 About midnight. The day was not specified, as in previous plagues by “tomorrow.” It took place either the same day of the final confrontation with Pharaoh or a few days later. If the instructions for the Passover (12:1–20) were not given during the days of darkness, then 4 days minimum would be required to set the stage for that special feast day, i.e., from the tenth to the fourteenth day (12:3, 6). See note on 8:23. I will go out. God was, of course, involved in all previous plagues through whatever means He chose to use, but this time, to warrant personal attention, God stated that He Himself (emphatic personal pronoun used) would march throughout the land. Note the repeated “I will” statements in the Passover instructions (12:12, 13).

11:5 the firstborn. The firstborn held a particularly important position in the family and society, not only inheriting a double portion of the father’s estate, but also representing special qualities of life and strength (cf. Gen. 49:3). In Egypt, the firstborn would ascend to the throne and continue the dynasty. Whatever significance might have been attached religiously, politically, dynastically, and socially, it was all stripped away by the extent and intensity of the plague—namely the execution of all the firstborn of all classes of the population including their animals.

11:6 So drastic was this plague that its uniqueness in Egypt’s history, already past and yet to come, was noted in the warning.

11:7 In contrast to the turmoil and grief experienced in Egyptian territory, all remained tranquil in Israelite territory—so much so that not even a dog barked. That the LORD had made and was making a sharp distinction between the two peoples was a fact to which none could be blind.

Exodus 12

12:1 the LORD spoke. Most probably, the instructions on the Passover (vv. 1–20) were also given during the 3 days of darkness in order to fully prepare Israel for the grand finale, their Exodus from Egypt. in the land. Later, while Israel was in the wilderness, Moses wrote (23:14–17; Deut. 16:1–8) and indicated that the detailed instructions for this very special feast day in Israel’s religious calendar were not like those of the other special days, all which were given after the nation had already left Egypt. This one, the Passover, was inextricably linked to what took place in the Exodus, and that connection was never to be forgotten. It became indelibly entrenched in Israel’s tradition and has always marked the day of redemption from Egypt.

Ex. 12:1

Chronology of the Exodus

Date: Fifteenth day, first month, first year

Event: Exodus

Reference: Exodus 12

Date: Fifteenth day, second month, first year

Event: Arrival in Wilderness of Sin

Reference: Exodus 16:1

Date: Third month, first year

Event: Arrival in Wilderness of Sinai

Reference: Exodus 19:1

Date: First day, first month, second year

Event: Erection of Tabernacle

Reference: Exodus 40:1, 17

Date:

Event: Dedication of Altar

Reference: Numbers 7:1

Date:

Event: Consecration of Levites

Reference: Numbers 8:1-26

Date: Fourteeneth day, first month, second year

Event: Passover

Reference: Numbers 9:5

Date: First day, second month, second year

Event: Census

Reference: Numbers 1:1, 18

Date: Fourteeneth day, second month, second year

Event: Supplemental Passover

Reference: Numbers 9:11

Date: Twentieth day, second month, second year

Event: Departure from Sinai

Reference: Numbers 10:11

Date: First month, fortieth year

Event: In Wilderness of Zin

Reference: Numbers 20:1, 22-29; 33:38

Date: First day, fifth month, fortieth year

Event: Death of Aaron

Reference: Numbers 20:22-29; 33:38

Date: First day, eleventh month, fortieth year

Event: Moses’ Address

Reference: Deuteronomy 1:3

© 1993 by Thomas Nelson, Inc.

12:2 This month. The month of Abib (Mar./Apr.) by divine decree became the beginning of the religious calendar, marking the start of Israel’s life as a nation. Later in Israel’s history, after the Babylonian captivity, Abib would become Nisan (cf. Neh. 2:1; Esth. 3:7).

12:3–14 The detailed instructions for the Passover included what animal to select, when to slay it, what to do with its blood, how to cook it, what to do with leftovers, how to dress for the meal, the reason why it was being celebrated “in haste,” and what the shed blood signified.

12:5 Your lamb shall be without blemish. A kid goat was an alternative choice. Any flaw would render it unfit to represent a pure, wholesome sacrifice given to Yahweh.

12:6 at twilight. Lit. “between the two evenings.” Since the new day was reckoned from sunset, the sacrificing of the lamb or kid was done before sunset while it was still day 14 of the first month. “Twilight” has been taken to signify either that time between sunset and the onset of darkness, or from the decline of the sun until sunset. Later Moses would prescribe the time for the sacrifice as “at twilight, at the going down of the sun” (Deut. 16:6). According to Josephus, it was customary in his day to slay the lamb at about 3:00 p.m. This was the time of day that Christ, the Christian’s Passover lamb (1 Cor. 5:7), died (Luke 23:44–46).

12:9 Do not eat it raw. A prohibition with health implications which also distinguished them from pagan peoples who often ate raw flesh in their sacred festivals.

12:12 against all the gods. The tenth plague was a judgment against all Egyptian deities. The loss of the firstborn of men and beasts had far-reaching theological implications, namely, the impotence of the pagan deities, many of whom were represented by animals, to protect their devotees from such nationwide tragedies. The great cry of grief (11:6; 12:30) may also have bemoaned the incapability of the nation’s gods.

12:14 a memorial. The details of how this Passover Day was to be memorialized in future years were laid down (vv. 14–20), and then repeated in the instructions to the elders (vv. 21–27). Prescribing the eating of unleavened bread for 7 days, demanding a thorough house-cleaning from leaven (v. 15), issuing a stern warning of banishment for eating leaven (v. 15), and bracketing the 7 days with special holy days (v. 16), served to proclaim the high importance of the nation’s remembering this event.

12:16 prepared by you. See note on v. 46.

12:19 a stranger. Provision was made right at the beginning for non-Israelites to be included in the nation’s religious festivals. Failure to comply with the regulations on leaven would result in banishment for the alien as well.

12:22 bunch of hyssop. Certain identification is impossible, but this could be the marjoram plant. lintel…the two doorposts. The top and two sides of the doorway.

12:23 the destroyer. This is most likely the Angel of the LORD (cf. 2 Sam. 24:16; Is. 37:36). See note on 3:2.

12:25 The promise of entering the land again received emphasis. Israel was not to think of the Exodus as merely a departure from Egypt, but rather as a departure from one land in order to enter another land, which would be their own, in strict accordance with the specifics of the Abrahamic Covenant for his descendants through Isaac and Jacob (cf. Gen. 17:7, 8).

12:26, 27 In the annual commemoration of the Passover, parents were obligated to teach their children its meaning. It became customary for the youngest child of a Jewish family to elicit the father’s formal explanation of what happened in connection with the original observance of the meal in Egypt.

12:31 Rise, go out…serve the LORD. Finally, Pharaoh’s response to the repeated “Let My people go!” became “Leave my people!” with no attempt at further negotiation, but total acquiescence. His subjects, fearing more deaths, concurred and hastened Israel’s departure (v. 33), driving them out with no time wasted (v. 39).

12:32 bless me also. Undoubtedly, this final request from Pharaoh, whose heart was certainly not repentant (14:8), temporarily conceded defeat and acknowledged Moses and his God as the victors and as those who had the power and resources to bless him.

12:36 they plundered the Egyptians. Cf. Gen. 15:14; Ex. 3:20, 21. This was not done with deceit, but rather a straightforward request (cf. 11:2, 3).

12:37—18:27 This section recounts the march of the Israelites from Egypt to Mt. Sinai.

12:37 Rameses to Succoth. One of the cities Israel built (1:11) headed up the itinerary for the journey through the wilderness to Canaan. Succoth is first mentioned in Gen. 33:17 as an encampment designated by the word Succoth, which means “booth.” Although there is later a town by that name E of the Jordan (cf. Judg. 8:5–16), this is rather a place near Egypt (cf. 13:20; Num. 33:5, 6). six hundred thousand men on foot. A conservative estimate based on the number of men, probably the fighting men 20 years of age and above, would give a population of 2 million. Israel’s population had exploded from the 70 who entered with Jacob in 1875 B.C. to the 2 million who left with Moses in 1445 B.C. See note on 1:7.

12:38 A mixed multitude. Other Semitic peoples, other races, and perhaps some native Egyptians accompanied the departing nation. They preferred to be identified with the victorious nation and Jehovah God. Later, some of these became the troublemakers with whom Moses had to deal (Num. 11:4).

12:40, 41 four hundred and thirty years. Abraham had been told that his descendants would be aliens mistreated in a foreign land for 400 years, using a figure rounded to hundreds (Gen. 15:13).

12:43–51 Additional regulations given for the holding of the Passover contained prohibitions on any uncircumcised foreigner, stranger, or hired servant being a valid participant. To partake of this meal, non-Israelites had to be “as a native of the land” (v.48). See note on Jer. 4:4.

12:46 break…bones. Christ, the Christian’s Passover lamb (1 Cor. 5:7), had no bones broken (John 19:36).

12:50 so they did. On two occasions (see also v. 28) Moses emphasized the complete obedience of the nation in response to the LORD’s commands to them: a contrast to the disobedience they would demonstrate in the very near future.

12:51 on that very same day. What would be for the nation in their new Land a special Sabbath day, was for them at that time the day on which their journey began.

Exodus 13

13:2–10 Further explanation tied their departure to the divine promise of entrance and residence in a new land where commemoration of the Exodus would occur through annual observance of this 7 day feast. Again the pedagogical opportunity afforded was not to be overlooked (vv. 8, 16).

13:2 Consecrate to Me all the firstborn. Since the firstborn of Israel, of both man and animal, were untouched by the tenth plague, it was fitting that they be set aside as special unto God. Note the closing emphasis: “it is Mine.” Further instruction followed on the law relating to the firstborn males once they were in their assigned territory (vv. 11–16). This divine demand was closely linked to the day of departure (12:51, “on that very same day”) and the Feast of Unleavened Bread (v. 3, “this day” and v. 4, “on this day…in the month of Abib”). See Luke 2:7, where Christ was referred to as Mary’s firstborn.

13:8 for me when I. A personalized application of God’s working belonged to the first generation who experienced the Exodus. Later generations could only say “for us, when we…” in the sense of “our nation,” but without loss to the significance of how God had brought about such an important day in the nation’s history. Note the personalized application of the law of the firstborn as well (v. 15, “I sacrifice…my sons I redeem”).

13:9 Later generations would translate this figurative and proverbial expression (cf. Prov. 3:3; 6:21) into the physical reality of phylacteries—the leather prayer-boxes which were strapped on the left arm and on the forehead. Four strips of parchment inscribed with certain words (13:1–16; Deut. 6:4–9; 11:13–21) were placed inside these boxes. The imagery of the proverbial mode of speech signified that their conduct was to be that of someone who could verbally recall what God’s law demanded of them. Yahweh who had rescued them had also provided the standards of life for them!

13:12, 15 See Luke 2:23.

Ex. 13:22

The Exodus Route

13:17 by way of the land of the Philistines. Travelers going E and NE out of Egypt had two good options: “the way of the sea,” or “the way of Shur.” The first route, the most direct and shortest, was dotted with Egyptian fortresses which monitored arrivals and departures to and from Egypt. A little further N, Philistine territory also presented a military threat. The lack of battle-readiness on Israel’s part deleted the first option, and God chose the second option (v. 18; 15:22). In any case, God had told Moses to lead the people to Horeb or Sinai, the mountain of God (3:1), and not to take them immediately into Canaan (3:12).

13:18 the Red Sea. An alternative designation, quite in accord with the Heb. term, would be “Sea of Reeds,” or perhaps “of papyrus marshes.” The difficulty of precisely locating other names associated with the crossing of the Red Sea (see 14:2) has occasioned much debate on the location of the crossing. Four views have generally emerged: It was located 1) in the northeastern region of the delta—but this would have been in effect “the way of the sea” and would not have been 3 days’ journey from Marah (15:22, 23); 2) in the northern end of the Gulf of Suez—but this rules out entry into the wilderness of Shur (15:22); 3) in the vicinity of Lake Timsah or the southern extension of present day Lake Menzaleh—but probably more than 3 days from Marah; and 4) in the Bitter Lakes region, satisfying, in terms of geography and time, all objections to the other options.

13:19 the bones of Joseph. In fulfillment of their solemnly sworn duty and responsibility (Gen. 50:24–26), the Israelites took Joseph’s coffin with them. Some 360 years earlier he had foreseen the day when God would bring about the Exodus, and his instructions about his bones being carried to the Promised Land indicated just how certain he was of Israel’s departure for Canaan (cf. Gen. 50:24–26; Heb. 11:22). After the years of wilderness wanderings, Joseph’s remains reached their final resting place in Shechem (Josh. 24:32).

13:20 Etham at the edge of the wilderness. The Heb. name of this place may be a transliteration of the Egyptian Khetem meaning “fortress.” A line of fortresses (see note on v. 17) stretched from the Mediterranean Sea to the Gulf of Suez. Even if the site remains unknown so that pinpointing it is not possible, it was surely a place bordering on the desert area to the E of Egypt.

13:21 a pillar of cloud…a pillar of fire. This was the means by which God led the people. It was a single column, being cloud by day and fire by night (cf. 14:24) and was associated with the Angel of God (14:19; 23:20–23) or the Angel of God’s presence (Is. 63:8, 9). See note on 3:2. It was the pillar from which the LORD also spoke to Moses (33:9–11).

Exodus 14

14:3, 4 Pharaoh will say…I will harden. Pharaoh was kept abreast of Israelite progress and when he heard of the change of direction, he assumed they were lost in unfamiliar territory and were trapped, closed in by desert, sea, and marsh. God intervened again and the stage was set for the final confrontation and final display of divine power.

14:5 Why have we done this…? Hardened hearts lost all sensitivity to the recent tragedy and focused instead on the loss of the economic benefit Israel’s enslavement had provided. Those who had urged the Israelites to quickly leave now had the urge to force them to return!

14:7 six hundred choice chariots. Chariots, introduced by the Hyksos (see Introduction: Author and Date), featured prominently in the army of Egypt, and these “choice” ones belonged to an elite, specialized unit.

14:8 Israel went out with boldness. The confidence shown by Israel in their departure is in sharp contrast to the fear they exhibited when they became aware of the pursuing force (v. 10).

14:10 cried out to the LORD. The initial reaction of the people on seeing the approach was to turn to the LORD in anxious prayer. But prayer soon turned to complaints with Moses as the target of their dismay.

14:11 no graves in Egypt. In the light of Egypt’s excessive preoccupation with death and various funerary and mortuary rituals, the bitter irony of Israel’s questions marked how easily they had forgotten both bondage and rescue.

14:12 serve the Egyptians? Just how much they conveniently forgot the degree of enslavement came out in their “We told you so” attitude. The comment of being better off living and serving than dying perhaps summarized their earlier reaction to Moses and Aaron outside the royal chambers (5:20, 21).

14:13 Do not be afraid. Moses’ exhortation turned attention to the LORD, whose power they had already seen dramatically in action, and whose deliverance they were about to witness and personally experience. All they needed to do was stand by and watch their God at work, fighting on their side. Euphemistically, Moses informed his people of the certain death of the Egyptian soldiers—you will not see them again! Expressing and experiencing fear did not mean Israel was less than 600,000 fighting men in number, as some have objected. The poorly trained, inadequately equipped, militarily unprepared, and inexperienced Israelites (13:17) were no match for Pharaoh’s experienced troops and his highly trained and mobilized chariot force.

14:14 The LORD will fight. This has been and will be true throughout the history of Israel (cf. 1 Sam. 17:47; 2 Chr. 14:10, 11; 20:15; Ps. 24:8; Zech. 14:3).

14:15 Why do you cry to Me?…go forward. The LORD’s promise of deliverance overruled all despair and sense of hopelessness.

14:16, 17 lift up your rod. For the grand, triumphant finale, the rod which had previously been used to bring in different plagues on the Egyptians now divided the water, opening up a valley through which Israel would walk and in which Egypt’s army would drown.

14:19 stood behind them. The Angel of the LORD, and the pillar of cloud and fire, moved from being advance guard to being rear guard, from leading to protecting. See note on 3:2.

14:21 strong east wind. God’s use of natural phenomena does not detract in any way from the miraculous nature of what took place that night. The psalmist recorded this event as the LORD dividing the sea by His strength (Ps. 74:13). The wind walled up the waters on either side of the pathway then opened (v. 22; 15:8; Ps. 78:13).

14:24 the morning watch. The last of three 4-hour night watches (2:00—6:00 a.m.) ended about sunrise.

14:24, 25 the LORD looked down…and He troubled. Not only was the LORD fully aware of exactly what was happening—after all, He hardened Egyptian hearts to pursue Israel—He also brought havoc among them. Entrapped in the valley between the walls of water and in total disarray, they acknowledged that the LORD was fighting for their enemy. Not only were they swept aside by the returning waters (vv. 26–28), they were also hindered from driving their chariots forward by a sudden cloudburst (Ps. 77:17–19).

14:29–31 The stark difference between Israel and Egypt is again rehearsed: One nation is obstinate and defeated, their dead on the shores of the sea, having acknowledged the LORD victorious; the other nation is alive on the shores, having traversed the sea on dry ground, acknowledging the work of the LORD, reverencing and believing Him and His servant, Moses.

Exodus 15

15:1–18 The structure of the song now sung by the nation contains 4 stanzas (vv. 1–5; 6–10; 11–13; and 14–17) and a one-line closing declaration (v. 18). Stanzas one and two end with “They sank…,” a refrain emphasizing the finality of the enemy army’s defeat. Stanzas three and four end with reference to God’s Holy Place (vv. 13 and 17). More is involved than in easily observing these break points of the song. The flow of thought and emphasis is also interesting. Stanza one briefly introduces God’s powerful victory (vv. 1–5). Stanza two graphically repeats the victory and then inserts the arrogant and vengeful assertions of victory by the enemy to show how puny they were (vv. 6–10). Stanza three concisely summarizes the victory after asking an appropriate question (vv. 11–13). Further, since the victory was essential for Israel’s rescue, the stanza also introduces them. Stanza four picks up and expands on Yahweh’s leading His people to their divinely assigned home and the consequent fear by other nations as they hear of Israel’s dramatic rescue from such a powerful enemy nation (vv. 14–17). The closing line sums it all up: The LORD reigns! A narrative interlude (vv. 19, 20) reminds of the theme behind the song, and introduces the antiphonal response of Miriam and her band of women (v. 21).

15:1 I will sing. The Israelites began their song in the first person, effectively personalizing the community’s song as individually relevant, each person heralding Yahweh’s victory and declaring who and what He was to them (note the possessive pronouns in v. 2).

15:6 O LORD. The forthright declarations of the opening stanza (vv. 1–5) are most appropriately followed by this vocative form of address in the rest of the song (vv. 6, 11, 16, 17), since the focus of attention is on His working and intervention.

15:15 Edom…Moab…Canaan. Edom and Moab were on the eastern border of the Jordan; Canaan or Palestine is to the west.

15:16, 17 An expression of confidence in the promises that God had made to Abraham 700 years earlier (see Gen. 12, 15, 17).

15:18 reign forever. This speaks of the eternal, universal Kingship of the LORD (cf. Ps. 145:13).

15:20 the prophetess. Miriam was the first woman to be given this honor. She herself claimed the LORD had spoken through her (Num. 12:2). She apparently played an important role in these rescue events because the prophet Micah states that God delivered Israel by the hand of Moses, Aaron, and Miriam (Mic. 6:4). Other women to receive this rare honor were Deborah (Judg. 4:4); Huldah (2 Kin. 22:14); Isaiah’s wife (Is. 8:3); Anna (Luke 2:36); and Philip’s four daughters (Acts 21:9).

15:24 complained against Moses. Israelite memory of victory displayed a remarkable brevity. The personalized declarations of their ode to the LORD sung 3 days earlier vanished into thin air. Their belief of Moses faded out of the picture (14:31). Their question about drinking water roughly brushed aside all recent affirmations of God’s being worthy of praise because He had done wonders and was clearly taking them to their land.

15:25 waters were made sweet. Since there is no known tree which would naturally make unpalatable water drinkable, this must have been a miracle by which God demonstrated His willingness and ability to look after His people in a hostile environment. Marah is usually associated with modern day Ain Hawarah, where the waters still remain brackish and unpleasant. tested them. “To subject to difficulty in order to prove the quality of someone or something” is one way to explain the meaning of the Heb. word used. Later, at Rephidim (17:1–7), at Sinai (20:20), and at Taberah (Num. 11:1–3; 13:26–33), God did just that to Israel. This is something which no one can do to God Himself (Deut. 6:16)—He needs no testing in character or deed, but man certainly does need proving.

15:26 the LORD who heals. Since this is what He is, Jehovah-Rapha, obedience to divine instruction and guidance will obviously bring healing, not the consequence of plagues like those visited upon Egypt. This promise is limited in context to Israel, most likely for the duration of the Exodus only.

15:27 Elim. The next stopping place, most probably in modern day Wadi Garandel, had an abundant water supply—God would and did lead them aright!

Exodus 16

16:1 Wilderness of Sin. More details of the camp sites in the journey from Rameses to Succoth and beyond are found in Num. 33:5–11. That itinerary also lists the next stop as having been Dophkah (Num. 33:12). Identifying it with modern Debbet er Ramleh locates it in the SW of the Sinai peninsula on a direct line between Elim and Sinai. fifteenth day…second month. Thirty days after their departure from Rameses.

16:2 the whole congregation…complained. What characterized them as a whole was this attitude of negativism. Faced with the scarcity of resources in the wilderness, they hankered after the abundant resources they had experienced in Egypt. The country which had enslaved them looked good in comparison to the wilderness. Again, their complaining so soon after benefiting from the miracles done by the LORD on their behalf points only to their short-term memory and self-centeredness.

16:3 died by the hand of the LORD. Incredibly, Israel’s complaint still acknowledged the intervention of the LORD in their affairs. Sarcastically, they voiced a preference for dying in Egypt. The hand of the LORD which they had glorified in song (15:6) only a month beforehand, they now pretended would have been better used to kill them in Egypt.

16:4 I will rain bread. God’s gracious answer to their complaining was to promise an abundance of the bread they missed. God’s directions on how to gather it would also test their obedience to Him (vv. 4, 5, 16, 26–28). See note on 16:31.

16:5 The same principle on a larger scale would feed the nation during and after the sabbatical year (cf. Lev. 25:18–22).

16:6 you shall know. Israel’s short-term memory loss would be short-lived because that very day of complaint would witness not only God’s provision for them but also would powerfully remind them of who had brought them out of Egypt, namely, the LORD their God (cf. vv. 11, 12).

16:7 the glory of the LORD. In seeing the start of the provision of daily bread on the next day, Israel would also see the LORD’s glory, an appropriate term to use because what He did showed His presence with them. “Glory” typically refers to God’s manifested presence, which makes Him impressive and leads to worship. your complaints. Set in the context of instruction on how the LORD would act to provide for them, the 4-fold repetition of this phrase (vv. 6–9) served to highlight God’s gracious response in contrast to their ungracious grumbling against Him. For an effective poetic presentation of this contrast, refer to Ps. 78:17–25.

16:13 quails. The psalmist removed all doubt about whether these birds of the partridge family were not real birds but something else, for he called them “feathered fowl” and in the preceding line of the parallelism referred to the coming of the quails as God having “rained meat” on them (Ps. 78:27). Upon return to their former habitat, these migratory birds would often fall to the ground, exhausted from prolonged flight. In ancient Egyptian paintings, people were shown catching quails by throwing nets over the brush where they were nesting.

16:16, 32 Omer. Slightly more than two quarts.

16:18 See 2 Cor. 8:15, where Paul applies this truth to Christian giving.

16:22–30 The provision of manna on 6 days only but none on the seventh was a weekly lesson on the nature of the Sabbath as a different day. It taught the people to keep the Sabbath properly, and acted as a challenge to obey God’s commands.

16:31 Manna. The arrival of the quails in much quantity (v. 13) was totally overshadowed by the arrival of manna the next morning. Despite the different descriptions given for its form and taste (vv. 14, 31), the name chosen for it derived from the question they asked. “Manna” was an older form of their question, “What is it?” The psalmist referred to manna as the “bread of heaven” and “angels’ food” which rained down after God had opened the windows of heaven (Ps. 78:23–25). Natural explanations for the manna, such as lichen growing on rocks or insect-excreted granules on tamarisk thickets, are totally inadequate to explain its presence in sufficient quantity on the ground under the dew every day except the Sabbath for the next 40 years (v. 35) to satisfy every family’s hunger. It was supernaturally produced and supernaturally sustained to last for the Sabbath!

16:32–36 lay it up before the LORD. Provision was made for memorializing the giving of the manna. When the tabernacle was finally constructed, the pot of manna was placed inside the ark. Succeeding generations would be reminded, when they came for worship, of the faithfulness of the LORD in caring for His people (cf. Heb. 9:4).

Exodus 17

17:1 Rephidim. To be identified as modern day Wadi Refayid.

17:2 the people contended. This time the people, reacting to Moses’ leading them to a waterless site, quarreled with him or laid a charge against him. So intense was their reaction that Moses thought he was about to be stoned (v. 4). Significantly, the nation had not come to Rephidim without divine guidance (v. 1), portrayed by the column of fire and cloud. The people, in the midst of their emotional response, simply could not see that right before their eyes was the evidence of God’s leading.

17:4 Moses cried out to the LORD. The leader turned to God in prayer, whereas the people, instead of following his example, turned on their leader. Moses’ petition was not an isolated incident. His life was characterized by prayer (cf. 15:25; 32:30–32; Num. 11:2, 11; 12:13; 14:13, 19) and by turning to God for solutions to problems and crises.

17:5, 6 Go on before…I will stand before. By these words in His instructions to Moses, the Lord reinforced both the position of Moses as leader and Himself as present to act. He answered the people’s charge against Moses and their underlying challenge of His presence (v. 7). In fact, He intervened miraculously!

17:7 Massah and Meribah. Appropriate names, “Testing” and “Contending,” were assigned to this place; a disappointing culmination to all they had experienced of God’s miraculous care and guidance (cf. Ps. 95:7, 8; Heb. 3:7, 8).

17:8 Amalek came and fought. The Amalekites took their name from Amalek, the grandson of Esau, and dwelt as a nomadic people in the Negev. Israel first encountered their military at Rephidim in the wilderness (Ex. 17:8–13; Deut. 25:17, 18). As a result, the Amalekites were doomed to annihilation by God (17:14; Num. 24:20; Deut. 25:19) but it would not be immediate (17:16). The Amalekites defeated disobedient Israel at Hormah (Num. 14:43–45). Saul failed to destroy them as God ordered (1 Sam. 15:2, 3, 9). David later fought and defeated the Amalekites (1 Sam. 30:1–20). In Hezekiah’s day, the Amalekite remnant in the land was finally destroyed by Hezekiah (ca. 716–687 B.C.). The final descendants of Agag (Esth. 3:1), the Amalekite king in Saul’s day, were destroyed in Persia at the time of Esther and Mordecai (ca. 473 B.C.; Esth. 2:5, 8–10).

17:9–13 Through the circumstances they experienced, Israel had learned how God provided food and water. They had to learn through warfare that God would also bring about defeat of hostile neighbors.

17:9 Joshua. The name of Moses’ aide-de-camp, or personal minister (24:13; 33:11; Josh. 1:1) appears here for the first time in Exodus. His assignment to muster a task force was part of his being groomed for military leadership in Israel. Actually, at this stage his name was still Hoshea, which later changed to Joshua at Kadesh just before the reconnaissance mission in Canaan (Num. 13:16). At this stage, Israel could not be described as a seasoned army and was not even militarily well prepared and trained. See Introduction to Joshua. the rod of God. The staff which Moses held up in his hands was no magic wand. Rather it had been previously used to initiate, via His chosen leader, the miracles which God did and about which He had informed Moses in advance. It became, therefore, the symbol of God’s personal and powerful involvement, with Moses’ outstretched arms perhaps signifying an appeal to God. The ebb and flow of battle in correlation with Moses’ uplifted or drooping arms imparted more than psychological encouragement as the soldiers looked up to their leader on the hilltop, and more than Moses’ interceding for them. It demonstrated and acknowledged their having to depend upon God for victory in battle and not upon their own strength and zeal. It also confirmed the position of Moses both in relation to God and the nation’s well-being and safety. They had angrily chided him for their problems, but God confirmed his appointment as leader.

17:10 Hur. Caleb’s son and the grandfather of Bezalel, the artisan (cf. 31:2–11; 1 Chr. 2:19, 20).

17:14 Write this for a memorial…and recount it. Moses would have learned writing and record-keeping in Pharaoh’s school of government. Official Hebrew records other than Scripture were also to be kept, and in this case especially for the purpose of remembering the victory in the very first battle in which they nationally engaged. God referred to “the book,” so Moses had evidently already begun it. This was not, then, the initial entry into what perhaps became known as “The Book of the Wars of Yahweh” (Num. 21:14). Writing it was essential, so the facts could be verified and needed not to depend upon human memory or solely oral tradition. blot out the remembrance. The sentence of national extinction which the Amalekites proclaimed for Israel (cf. Ps. 83:4–7) passed by divine decree upon the Amalekites. The sentence was partially realized in Saul’s and David’s day (cf. 1 Sam. 15:1–9 and 2 Sam. 1:1; 8:11, 12), after which it is scarcely mentioned again. However, due to Saul’s disobedience in sparing Agag, the Amalekite king and some of his people (1 Sam. 15:7–9), he lost his throne (v. 23). Samuel killed Agag (v. 33), but some Amalekites remained to return a few years later to raid Israel’s southern territory, even capturing David’s family (1 Sam. 30:1–5). David killed all but 400 (1 Sam. 30:16, 17) who escaped. It was a descendant of Agag, Haman, who tried to exterminate the Jews later in Esther’s day (cf. Esth. 3:1, 6).

17:15 The-LORD-Is-My-Banner. By titling the altar with this designation for the LORD, Yahweh-Nissi, Moses declared the LORD Himself to be the Standard of His people.

17:16 The LORD has sworn. The difficulty of the Heb. text permits an alternative translation: “a hand is upon/toward/against the throne/banner of Yahweh,” with the sense of supplication, or of taking an oath. Contextually, the significance is clear, whatever the translation adopted: The ongoing problem with Amalek was not merely one nation hostile toward another, it was a war between God and Amalek.

Exodus 18

18:1 Jethro…heard of all. The intelligence-gathering ability of ancient peoples should not be underestimated. Quickly and thoroughly the news of significant events in other lands passed from one place to another, very often via the merchant caravans which traversed the Fertile Crescent, or through ambassadors and other official contacts between nations. In Jethro’s case, whatever knowledge he had gleaned of Israel’s progress had been supplemented with information from Zipporah and her sons after Moses sent them ahead to her home (v. 2).

18:7–12 Moses’ testimony elicited responses of praise and sacrifice from Jethro; evidence of his belief. Further, he understood fully the incomparability of Yahweh (v. 11). The priest of Midian (v. 1) was surely no worshiper of Midian’s gods! Since Midianites were generally regarded as idolaters (cf. Num. 25:17, 18; 31:2, 3, 16), Jethro must be viewed as remarkably different from his contemporaries; a difference highlighted by Aaron and the elders worshiping and fellowshiping together with him (v. 12).

18:12 to God. Since the name Yahweh is always used in connection with sacrifices prescribed for Israel in the Pentateuch, the switch to Elohim must have some significance here, particularly after Jethro had himself used the name of Yahweh in his response to Moses. Despite the strong declaration of his faith and understanding, Jethro was a believing Gentile, therefore, a proselyte, and an alien. In this situation the LORD was relating to the Israelite and Gentile world simultaneously, thus the use of Elohim rather than Yahweh, the unique covenant name for Israel.

18:13–27 Jethro’s practical wisdom was of immense benefit to Moses and Israel, and has been lauded as an example of delegation and management organization by efficiency experts for centuries—and still is. Woven into Jethro’s advice were statements about God and the virtues of godly men that cause one to respect this man as having his newfound faith well integrated into his thinking. Indeed, he fully recognized that Moses needed divine permission to enact his advice (v. 23). Moses apparently did not immediately implement Jethro’s solution, but waited until the law had been given (cf. Deut. 1:9–15).

18:21 These same spiritual qualities were required of NT leaders (see Acts. 6:3; 1 Tim. 3:1–7; Titus 1:6–9).

Exodus 19

19:1—40:38 This section outlines Israel’s activities during their approximately 11 month stay at Sinai (cf. 19:1 with Num. 10:11).

19:3–8 The Israelites discerned the familiar pattern, in shortened form, of a suzerainty (superior-subordinate relationship) treaty in God’s words: a preamble (v. 3), a historical prologue (v. 4), certain stipulations (v. 5a), and blessings (vv. 5b–6a). The acceptance in solemn assembly would normally be recorded in the final treaty document. Here it follows upon presentation of the treaty to them (vv. 7, 8). See note on 24:7.

19:3 from the mountain. The sign which the LORD had given particularly to Moses when he was still in Midian (3:12), that God had indeed sent him, was now fulfilled; he was with the people before the mountain of God. house of Jacob…children of Israel. In employing this dual designation for the nation, the LORD reminded them of their humble beginnings as descendants of Abraham through Isaac and Jacob, who had been with them in Egypt, and of their status now as a nation (children = people).

19:4 bore you on eagles’ wings. With a most appropriate metaphor, God described the Exodus and the journey to Sinai. Eagles were known to have carried their young out of the nests on their wings and taught them to fly, catching them when necessary on their outspread wings. Moses, in his final song, employed this metaphor of God’s care for Israel and especially noted that there was only one LORD who did this (Deut. 32:11–12).

19:5, 6 Three titles for Israel, “a special treasure,” “a kingdom of priests,” and “a holy nation,” were given by the LORD to the nation, contingent upon their being an obedient and covenant-keeping nation. These titles summarized the divine blessings which such a nation would experience: belonging especially to the LORD, representing Him in the earth and being set apart unto Him for His purposes. These expanded ethnically and morally what it meant to have brought them to Himself. “For all the earth is mine,” in the midst of the titles, laid stress upon the uniqueness and sovereignty of the LORD and had to be understood as dismissing all other claims by so-called other gods of the nations. It was more than the power of one god over another in Israel’s situation; it was the choice and power of the only LORD! See 1 Pet. 2:9, where Peter uses these terms in the sense of God’s spiritual kingdom of the redeemed.

19:8 Then all the people answered together. Presented with the details of God’s bilateral, conditional covenant (note the “if you will obey…then you shall be” in v. 5), the people, briefed by their elders, responded with positive enthusiasm. The LORD’s response to them does not take it as a rash promise by the people (cf. Deut. 5:27–29).

19:9 and believe you forever. The LORD designed the upcoming encounter with Him so as to forestall any later accusation that Moses had himself compiled the law and had not met with the Lord on the mountain. It would also lead to great deference being accorded Moses by the people.

19:10 consecrate them. How serious this step was for the nation was emphasized for them by two days of special preparation. The inward preparation for meeting with God was mirrored in the outward actions of maintaining bodily cleanliness.

19:12, 13 The proper approach to a holy God could not have been better stressed than by imposing a death penalty upon those who violated the arbitrary boundaries which God had set around the mountain. Even animals could not encroach upon this sacred area (cf. Heb. 12:20).

19:15 do not come near your wives. This was so they would be ceremonially clean (see Lev. 15:16–18).

19:16 thunderings and lightnings. The dramatic visual presentation of God’s presence on the mountain, accompanied by thick cloud and trumpet blast, more than impressed the onlookers with God’s majesty and power—they trembled, but so did Moses (Heb. 12:21). The unusual was happening, not the usual phenomena from volcanic activity, as some writers have proposed.

19:24 the priests. With the law still to be given, no priesthood had been established in Israel. These priests must have been the firstborn in each family who served as family priests because they had been dedicated to the Lord (cf. 13:2; 24:5). Their place would be taken over later by the Levites (Num. 3:45).

Exodus 20

20:1 all these words. This general description of the commands to follow also received from Moses the title “Ten Commandments” (34:28; Deut. 4:13). By this emphasis on God Himself speaking these words (cf. Deut. 5:12, 15, 16, 22, 32, 33), all theories on Israel’s borrowing legal patterns or concepts from the nations around them are unacceptable.

20:3–17 The Ten Commandments, also known as the Decalogue, which follow upon the opening historical prologue (v. 2), are formed as a precept or direct command given in the second person. This form was something rather uncommon in that day. Ancient Near Eastern law codes for the most part were casuistic, or case-law, in form, i.e., an “if…then” construction written in the third person wherein a supposed offense was followed by a statement of the action to be taken or penalty to be exacted. The Ten Commandments may also be grouped into two broad categories: the vertical, namely man’s relationship to God (vv. 2–11), and the horizontal, namely man’s relationship to the community (vv. 12–17). Concisely listed prohibitions mark the second category, with only one exception—an imperative plus its explanation (v. 12). Explanation or reason appended to a prohibition marks the first category. By these Ten Commandments, true theology and true worship, the name of God and the Sabbath, family honor, life, marriage, and property, truth and virtue are well protected. See note on 24:7.

Ex. 20:3

The Ten Commandments

Commandment: 1st Polytheism

O.T. Statement: Ex. 20:3

O.T. Death Penalty: Ex. 22:20; Deut. 6:13-15

N.T. Restatement: Acts 14:15

Commandment: 2nd Graven Images

O.T. Statement: Ex. 20:4

O.T. Death Penalty: Deut. 27:15

N.T. Restatement: 1 John 5:21

Commandment: 3rd Swearing

O.T. Statement: Ex. 20:7

O.T. Death Penalty: Lev. 24:15, 16

N.T. Restatement: James 5:12

Commandment: 4th Sabbath

O.T. Statement: Ex. 20:8

O.T. Death Penalty: Num. 15:32-36

N.T. Restatement: Col 2:16 nullifies

Commandment: 5th Obedience to parents

O.T. Statement: Ex. 20:12

O.T. Death Penalty: Ex. 21:15-17

N.T. Restatement: Eph. 6:1

Commandment: 6th Murder

O.T. Statement: Ex. 20:13

O.T. Death Penalty: Ex. 21:12

N.T. Restatement: 1 John 3:15

Commandment: 7th Adultery

O.T. Statement: Ex. 20:14

O.T. Death Penalty: Lev. 20:10

N.T. Restatement: 1 Cor 6:9, 10

Commandment: 8th Theft

O.T. Statement: Ex. 20:15

O.T. Death Penalty: Ex. 21:16

N.T. Restatement: Eph. 4:28

Commandment: 9th False Witness

O.T. Statement: Ex. 20:16

O.T. Death Penalty: Deut. 18:16-21

N.T. Restatement: Col. 3:9, 10

Commandment: 10th Coveting

O.T. Statement: Ex. 20:17

O.T. Death Penalty: ———

N.T. Restatement: Eph. 5:3

20:3 before Me. Meaning “over against Me,” this is a most appropriate expression in the light of the next few verses. All false gods stand in opposition to the true God, and the worship of them is incompatible with the worship of Yahweh. When Israel departed from the worship of the only one and true God, she plunged into religious confusion (Judg. 17, 18).

20:4–6 The mode or fashion of worship appropriate to only one Lord forbids any attempt to represent or caricature Him by use of anything He has made. Total censure of artistic expression was not the issue; the absolute censure of idolatry and false worship was the issue. Violation would seriously affect succeeding generations because the Lord demanded full and exclusive devotion, i.e., He is a jealous God (cf. 34:14; Deut. 4:24; 5:9). The worship of man-made representations was nothing less than hatred of the true God.

20:5, 6 to the third and fourth generations … thousands. Moses had made it clear that children were not punished for the sins of their parents (Deut. 24:16; see Ezek. 18:19–32), but children would feel the impact of breaches of God’s law by their parents’ generation as a natural consequence of its disobedience, its hatred of God. Children reared in such an environment would imbibe and then practice similar idolatry, thus themselves expressing hateful disobedience. The difference in consequence served as both a warning and a motivation. The effect of a disobedient generation was to plant wickedness so deeply that it took several generations to reverse.

20:7 take the name…in vain. To use God’s name in such a way as to bring disrepute upon His character or deeds was to irreverently misuse His name. To fail to perform an oath in which His name had been legitimately uttered (cf. 22:10, 11; Lev. 19:12; Deut. 6:13) was to call into question His existence, since the guilty party evidently had no further thought of the God whose name he had used to improve his integrity. For the believer in the church age, however, the use of the name of God is not a needed verification of his intention and trustworthiness since his life is to exhibit truth on all occasions, with his “yes” meaning “yes” and his “no” meaning “no” (Matt. 5:37; James 5:12).

20:8 Sabbath. Cf. 31:12–17. Each seventh day belonged to the Lord and would not be a work day but one set apart (i.e., holy) for rest and for time devoted to the worship of Yahweh. The term “Sabbath” is derived from “to rest or cease from work.” The historical precedent for such a special observance was the creation week; a span of time equal to what man copied in practice. Each Sabbath day should have reminded the worshiper that the God whom he praised had indeed made everything in both realms of existence in 6 twenty-four hour days. The Sabbath would also stand, therefore, as a counter to evolutionary ideas prevalent in false religion. Moses, in the review of the Decalogue, also linked the observance of the Sabbath with Israel’s exodus from Egypt and specified that this was why Israel was to keep it (Deut. 5:12–15). Significantly, the command for the Sabbath is not repeated in the NT, whereas the other 9 are. In fact, it is nullified (cf. Col. 2:16, 17). Belonging especially to Israel under the Mosaic economy, the Sabbath could not apply to the believer of the church age, for he is living in a new economy.

20:12–16 Cf. Matt. 19:18–19; Mark 10:19; Luke 18:20.

20:12 Honor your father and your mother. The key to societal stability is reverence and respect for parents and their authority. The appended promise primarily related the command to life in the Promised Land and reminded the Israelite of the program God had set up for him and his people. Within the borders of their territory, God expected them not to tolerate juvenile delinquency, which at heart is overt disrespect for parents and authority. Severe consequences, namely capital punishment, could apply (cf. Deut. 21:18–21). One of the reasons for the Babylonian exile was a failure to honor parents (Ezek. 22:7, 15). The Apostle Paul individualized this national promise when he applied the truth to believers in his day (cf. Matt. 15:4; Mark 7:10; Eph. 6:1–3).

20:13–15 Cf. Rom. 13:9.

20:13 murder. The irreversible nature of the divinely imposed sentence of death on every manslayer who killed another intentionally (cf. 21:12; Num. 35:17–21) stands without parallel in ancient Near Eastern literature and legal codes (cf. Gen. 9:5, 6). Further, the sacredness of human life stands out in the passages dealing with unintentional manslaughter. The accident of death still carried with it a penalty of banishment to the city of refuge until the death of the High-Priest for the one who killed but not with intent. Careful appraisal of the word Moses used (one of 7 different Heb. words for killing, and one used only 47 times in the OT) suggests a broad translation of “to kill, slay” but denoting the taking of life under a legal system where he would have to answer to the stipulations of a legal code, no matter whether he killed unintentionally or intentionally. By this command, men would be reminded and exhorted to strive after carefulness in the affairs of life so that on the person-to-person level no one would die by their hand. See note on 21:12–14 (cf. Matt. 5:21; James 2:11).

20:14 adultery. Applicable to both men and women, this command protected the sacredness of the marriage relationship. God had instituted marriage at the creation of man and woman (Gen. 2:24) and had blessed it as the means of filling the earth (Gen. 1:28). The penalty for infidelity in the marital relationship was death (Lev. 20:10). Adultery was also referred to as “a great sin” (Gen. 20:9) and a “great wickedness and sin against God” (cf. Gen. 39:9; Matt. 5:27; James 2:11).

20:15 steal. Any dishonest acquiring of another’s goods or assets greatly disturbs the right to ownership of private property, which is an important principle for societal stability.

20:16 false witness. Justice is not served by any untruthful testimony. Practically all societies have recognized this principle and adjure all witnesses in courts to tell the truth and nothing but the truth.

20:17 covet. The thoughts and desires of the heart do not escape attention. A strong longing to have what another has is wrong. This tenth command suggests that none of the previous 9 commandments are only external acts with no relation to internal thoughts (cf. Matt. 15:19; Rom. 7:7; 13:9).

20:18 trembled and stood afar off. The people fearfully withdrew from the cluster of phenomena accompanying this theophany, this appearance of God on the mountain. They instinctively placed Moses in the position of mediator between them and God, because such was the gap between them and their holy God that they feared they were not fit to live in His presence (v. 19).

20:19 let not God speak. Fearing for their lives, the nation asked Moses to be their mediator (cf. Heb. 12:18–21).

20:20 Instructed not to respond to the phenomena with fear, they were also told that proper fear, i.e., awe and reverence of God, deterred sin.

20:22–26 Sacrifices, offerings, and altars were not unknown to Israel and were already part of certain worship ceremonies. Neither the earthen nor stone altars would have even a hint of being shaped to represent something more specific, so the restrictions on the form and the method of building would ensure the appropriateness and propriety of their worship. Leviticus 1–7 outlines the Mosaic sacrifices.

Exodus 21

21:1 judgments. A combination of casuistic (case-law) and apodictic (direct command) precepts laid down, as a detailed enlargement of the Decalogue, the framework for judging and resolving civil disputes in Israel. Such a combination continued to confirm the uniqueness of Israel’s law among the different ancient Near Eastern law-codes. Later in a special ceremony, God entitled these precepts “The Book of the Covenant” (24:7).

21:2–11 The law of the slave guaranteed freedom after a specified period of 6 years unless the slave himself elected permanent servitude, but this would be service in a context not of abuse but of love (v. 5). Any permanent, involuntary servitude for a Hebrew slave to a Hebrew master was obviously undesirable for Israelite society and was unknown in Israel (cf. Lev. 25:39–55). Provision was also made to ensure the proper treatment of female slaves, who could not deliberately be left destitute by wrongful action on the part of their master.

21:12–14 The laws relating to personal injury (vv. 15–36) from man or animal were preceded by the most serious of injuries, homicide. The death penalty was prescribed for intentional homicide only (see 20:13), whereas for unintentional homicide the penalty was banishment to an appointed place, which later God revealed were the cities of refuge (cf. Num. 35:6–24; Deut. 19:1–13). No degree of sanctuary applied to one guilty of premeditated murder. Death by accident at the hand of another is something unplanned by man but which God let happen. The law did afford sanctuary but away from home and vengeful relatives, often for life, because there the one guilty of involuntary manslaughter remained until the death of the High-Priest (Num. 35:25, 28).

21:15, 17 Disrespect for parents seen in physical and verbal abuse of them by their children was so serious it was designated a capital offense. Commandment 5 was a serious matter! Other ancient law-codes, e.g., the Code of Hammurabi, also respected parental authority and prescribed severe consequences, although not the death penalty.

21:17 Cf. Matt. 15:4; Mark 7:10.

21:20, 21, 26, 27 Punishment of slaves was considered the right of the owner (Prov. 10:13; 13:24), but did not allow for violence. Judges were to decide the appropriate punishment if the slave died (v. 20). If the slave lived a few days it was evidence that the owner had no intent to kill, and the loss of the slave was punishment enough (v. 21). A beating without death immediately ensuing was construed as a disciplinary matter not a homicidal one. Any permanent personal injury brought freedom and loss of a master’s investment. The master’s power over the slave was thus limited, which made this law unprecedented in the ancient world.

21:22 Compensation was mandatory for accidentally causing a premature birth, even if no injury resulted to either mother or child. Judges were brought into the legal process so that damages awarded were fair and were not calculated out of vengeance.

21:23, 24 Cf. Lev. 24:19, 20; Deut. 19:21. The principle of retaliation, or lex taliones, applied if injury did occur to either mother or child. The punishment matched, but did not exceed, the damage done to the victim. The welfare of a pregnant woman was protected by this law so that unintentional maltreatment constituted culpable negligence. Significantly for the abortion debate, the fetus was considered a person; thus, someone was held accountable for its death or injury.

21:24 Cf. Matt. 5:38.

21:30 Animal owners were held responsible for death or injuries caused by their animals. Since the owner was guilty of negligence and not of an intentional crime, he was able to make payment to escape the death penalty. Again, judges are brought into the process to ensure that no vengeful decisions are made.

21:32 shekels. A shekel weighs .4 oz.; 30 shekels would weigh 12 oz. Christ was betrayed for the price of a slave (Zech. 11:12, 13; Matt. 26:14, 15).

Exodus 22

22:3 If the sun has risen on him. The culpability of a householder’s actions against an intruder depended on whether the break-in (lit. “digging through” the mud walls) was at night or in the daytime. At night quick evaluation of an intruder’s intentions was not as clear as it might be in daytime, nor would someone be awake and on hand to help.

22:11 an oath of the LORD. Presumably an oath of innocence which would bind the two parties to a dispute over lost goods and preclude any further legal action being taken.

22:16 If a man entices…pay the bride-price. The male was held accountable for premarital intercourse and the victim was seen as having been exploited by him, for which he paid a price (cf. Deut. 22:22–29).

22:18 sorceress. A woman who practices occultism.

22:19 The degree of sexual perversion in Canaanite culture was such that bestiality was fairly commonplace (cf. Lev. 18:23, 24). Hittite laws, for example, even permitted cohabitation with certain animals.

22:20 utterly destroyed. Lit. meaning “put to the ban” or “devoted to sacred use,” which in this case meant death (cf. Josh. 7:2ff.).

22:22 widow or fatherless child. God reserved His special attention for widows and orphans who often had no one to care for them. He also reserved a special reaction, His wrath, for those abusing and exploiting them. This wrath would work out in military invasions as the sword reduced the abusers’ families to the same status of being without spouse or parents.

22:25 interest. One way in which the people showed their concern for the poor and needy was to take no business advantage of them. Charging interest was allowable (Lev. 25:35–37; Deut. 23:19, 20), but not when it was exorbitant or worsened the plight of the borrower. The psalmist identified a righteous man as one who lends money without interest (Ps. 15:5).

22:28 See Acts 23:5, where Paul apparently violated this law, not knowing to whom he spoke.

22:31 holy men to Me. All these laws and regulations caused Israel to be set apart in conduct, not just in name. The special calling as Yahweh’s firstborn son (4:22) and as His treasured possession, a kingdom of priests and a holy nation (19:5, 6) mandated ethical uprightness. eat meat torn. Flesh of an animal killed by another and lying in the field became unclean by coming into contact with unclean carnivores and insects and with putrefaction by not having had the blood drained properly from it. A set apart lifestyle impacted every area of life, including from where one collected his meat.

Exodus 23

23:1–9 A list of miscellaneous laws, which includes the protection of equitable and impartial justice for all. False testimony, undiscerningly following a majority, favoring one over another, and accepting bribes, all contribute to the perversion of true justice. The attitude of impartiality was to include the helping of another with his animals regardless of whether he be friend or foe. If no help was given, his livelihood could very well be adversely affected, which was a situation others in the community could not allow to happen.

23:10, 11 seventh year. A sabbatical year of rest after 6 years of farming benefited both the land and the poor. This pattern of letting a field lie fallow appears to have been unique with Israel.

23:13 Idolatry was to be avoided right down to the level of not causing the name of other deities to be remembered. This perhaps served also as a prohibition of intermarriage with other nations, for in the marriage contract recognition was given to the deities of the parties involved, which would have had the effect of putting God on a par with pagan gods.

23:14–19 Requiring all males to be present for 3 specified feasts at a central sanctuary would have had a socially and religiously uniting effect on the nation. The men must trust the Lord to protect their landholdings while on pilgrimage to the tabernacle (cf. 34:23, 24). All 3 feasts were joyful occasions, being a commemoration of the Exodus (the Feast of Unleavened Bread), an expression of gratitude to God for all the grain He had provided (the Feast of Harvest), and a thanksgiving for the final harvest (the Feast of Ingathering). Alternative names appear in the biblical record for the second and third feasts: the Feast of Weeks (34:22) or Firstfruits (34:22; Acts 2:1), and the Feast of Tabernacles or Booths (Lev. 23:33–36). For additional discussions, see, Lev. 23:1—24:9; Num. 28, 29; Deut. 16.

23:19 not boil a young goat. Canaanite ritual, according to excavations at Ras Shamra (ancient Ugarit), called for sacrificial kids to be boiled in milk, but the damaged Ugaritic text does not clearly specify mother’s milk. If it were so, then it is understandable that Israel was being prevented from copying pagan idolatrous ritualism. Another option suggests that the dead kid was being boiled in the very substance which had sustained its life; hence the prohibition. Until more archeological information comes to light, the specific religious or cultural reason remains as supposition.

23:23 My Angel. Usually taken to be a reference to the Angel of Yahweh, who is distinguished from the Lord who talks about Him as another person. See note on 3:2. Yet, He is identified with Him by reason of His forgiving sin and the Lord’s name being in Him (v. 21). Neither Moses nor some other messenger or guide qualify for such descriptions. The key to victory in the upcoming takeover of the Land would not be Israel’s military skill but the presence of this Angel, who is the pre-incarnate Christ.

23:24 sacred pillars. Stone markers of pagan shrines were absolutely intolerable once the Land had been taken from the tribes just mentioned in the previous verse.

23:25, 26 Proper worship brought with it due rewards, not only good harvests and a good water supply, but also physical health, including fertility and safe pregnancies.

23:28 hornets. This figurative expression of the panic-producing power of God parallels “My fear” (v. 27), which was the obvious effect of “My Angel” having been the advance guard to the conquest (v. 23). In anticipation of the conquest of their Land, Israel was being given another reminder that victory depended on God and not their own efforts alone. Fear and panic did play a strategic role in the victories in Transjordan and Canaan (Num. 22:3; Josh. 2:9, 11; 5:1; 9:24). An alternative non-figurative view is based upon the bee or wasp being a heraldic symbol of Egyptian pharaohs whose steady succession of military strikes into Canaan year after year God providentially used to weaken Canaan prior to the invasion by Israel.

23:29, 30 The occupation would be a gradual but effective process taking longer than a year to accomplish, but ensuring full control of a land in good condition and not left desolate by a sweeping and destructive warfare. The reference to the multiplication of wild beasts if the land was desolated underscores the fertility of the land and its ability to support life.

23:31 I will set your bounds. God gave both broad and more detailed geographic descriptions of the Land. Even limited demarcation of borders was sufficient to lay out the extent of their possession. It would extend from the Gulf of Aqabah to the Mediterranean and from the desert in the Negev to the river of the northern boundary.

23:32 make no covenant. International diplomacy, with its parity or suzerainty treaties, was not an option open to Israel in dealing with the tribes living within the designated borders of the Promised Land (Deut. 7:1, 2). All these treaties were accompanied by the names of the nations’ gods, so it was fitting to deliver a charge not to make a treaty (covenant) with them, nor to serve their pagan gods. The situation with other nations outside the land being given to Israel was different (cf. Deut. 20:10–18).

Exodus 24

24:4 twelve pillars. Unlike pagan stone markers (23:24), these were built to represent the 12 tribes and were placed alongside the altar Moses had erected in preparation for a covenant ratification ceremony. They did not mark the worship site of a pagan deity.

24:5 young men. Most probably a reference to firstborn children who officiated until the law appointed the Levites in their place.

24:7 the Book of the Covenant. Civil, social, and religious laws were received by Moses on Mt. Sinai, orally presented (v. 3), then written down (v. 4), and read to the people. This Book contained not only this detailed enlargement of the Decalogue (20:22—23:33), but also the Ten Commandments themselves (20:1–17) and the preliminary abbreviated presentation of the treaty (19:3–6). See notes on 19:3–8; 20:3–17.

24:8 sprinkled it on the people. By this act, Moses, in response to the positive acceptance and assertion of obedience by the people after hearing the Book of the Covenant read to them, officially sealed the treaty with blood; a not uncommon custom (cf. Gen. 15:9–13, 17). Half of the blood used had been sprinkled on the altar as part of the consecration ceremony. The representatives of Israel were thereby qualified to ascend the mountain and participate in the covenant meal with Yahweh (24:11; cf. Heb. 9:20).

24:9, 11 they saw God. The representatives accompanying Moses up the mountain, as per God’s instructions, were privileged to have seen God without being consumed by His holiness. Precisely what they saw must remain a moot point and must stay within the description given, which focuses only on what was under His feet. This perhaps indicates that only a partial manifestation took place such as would occur before Moses (33:20), or that the elders, in the presence of divine majesty, beauty, and strength (cf. Ps. 96:6), did not dare raise their eyes above His footstool.

24:10 paved work of sapphire stone. The description sounds like a comparison with lapis lazuli, an opaque blue precious stone much used in Mesopotamia and Egypt at that time.

24:12 tablets of stone. For the first time, mention is made of what form the revelation of the law would take: tablets of stone. They were also called the “tablets of the Testimony” (31:18) and the “tablets of the covenant” (Deut. 9:9).

24:14 Hur. See note on 17:10.

24:16–18 This was the first (ending in 32:6) of two (40 days and 40 nights each) trips to Sinai (cf. 34:2–28). The awe-inspiring sight of God’s glory cloud, the Shekinah, resting on the mountain and into which Moses disappeared for 40 days and nights, impressed everyone with the singular importance of this event in Israel’s history. During these days Moses received all the instructions on the tabernacle and its furnishings and accoutrements (chaps. 25–31). The settling of the Shekinah upon the tabernacle at its completion impressed the Israelites with the singular importance of this structure in Israel’s worship of and relationship to Yahweh (40:34–38).

Exodus 25

25:1—40:38 The primary focus of attention in the closing chapters is upon the design and construction of the central place of worship for the nation. In preparation for occupation of their Land, they had been given a system of law to regulate individual and national life, to prevent exploitation of the poor and the stranger, and to safeguard against polytheism and idolatry. That these safeguards were needed was confirmed by the idolatrous golden calf incident (32:1–35). The very detailed and divinely given blueprint of the tabernacle removes all speculation about whether it has any comparison with, or was somehow derived from, the little portable sanctuaries belonging to various tribal deities. The origin of the tabernacle was found in God and delivered to Moses by special revelation (cf. 25:9, 40; 26:30; Heb. 8:5).

25:2 an offering…willingly. Voluntarily and freely the people were given opportunity to personally contribute to the nation’s worship center from the list of 14 components and materials needed to build the tabernacle. One wonders how much of their contribution came originally from Egyptian homes and had been thrust into the hands of the Israelites right before the Exodus (cf. 12:35, 36). The people so responded with joy and enthusiasm that they finally had to be restrained from bringing any more gifts (35:21–29; 36:3–7). A similar response occurred centuries later, when King David requested gifts to build the temple (1 Chr. 29:1–9).

25:4 blue, purple, and scarlet thread. These colors were produced by dying the thread: blue from a shellfish, purple from the secretion of a murex snail, and crimson from powdered eggs and bodies of certain worms, which attached themselves to holly plants. Deriving different colored dyes from different natural sources demonstrates a substantial degree of technical sophistication with textiles and fabrics. fine linen. Egypt had a reputation for excellence in producing finely twined linens.

25:5 ram skins dyed red. With all the wool removed and then dyed, it resembled moroccan leather. acacia wood. A hard, durable, close-grained, and aromatic desert wood avoided by wood-eating insects. It was considered good for cabinet making, and could also be found in sufficient quantities in the Sinai peninsula.

25:6 spices. For the many years of Bible history, Arabia was highly respected for the variety of balsams she exported.

25:7 onyx stones. Sometimes thought to be chrysoprase quartz, a product known to the Egyptians and with which Israel was no doubt familiar. The LXX translated it as beryl.

25:8 I may dwell. The tabernacle, a noun derived from the verb “to dwell,” was an appropriate designation for that which was to be the place of God’s presence with His people. His presence would be between the cherubim and from there He would meet with Moses (v. 22).

25:9 tabernacle. The Pentateuch records 5 different names for the tabernacle: 1) “sanctuary,” denoting a sacred place or set apart, i.e., holy, place; 2) “tent,” denoting a temporary or collapsible dwelling; 3) “tabernacle,” from “to dwell,” denoting the place of God’s presence (as well as other titles); 4) “tabernacle of the congregation, or meeting”; and 5) “tabernacle of the testimony.”

25:11 pure gold. The technology of the day was sufficient to refine gold.

25:16 the Testimony. This designation for the two tablets of stone containing the Ten Commandments which were placed inside the ark explains why it was also called “the ark of the Testimony” (v. 22), and shows why it was appropriate to call the whole structure “the tabernacle” or “the Tent of the Testimony.” “The ark of the covenant of the Lord of all the earth” (Josh. 3:11) and “the holy ark” (2 Chr. 35:3) were alternative designations.

25:17 mercy seat. The lid or cover of the ark was the “mercy seat” or the place at which atonement took place. Between the Shekinah glory cloud above the ark and the tablets of law inside the ark was the blood-sprinkled cover. Blood from the sacrifices stood between God and the broken law of God!

25:18 cherubim. Forged as one with the golden cover of the ark were two angelic beings rising up on each end and facing one another, their wings stretching up and over forming an arch. Cherubim, associated with the majestic glory and presence of God (cf. Ezek. 10:1–22), were appropriately woven into the tabernacle curtains and the veil for the Holy of Holies (26:1, 31), for this place was where God was present with His people. Scripture reveals them as the bearers of God’s throne (1 Sam. 4:4; Is. 37:16) and the guardians of the Garden of Eden and the Tree of Life (Gen. 3:24).

25:30 showbread. Each week a new batch of 12 loaves of bread was laid on a table on the N side of the Holy Place. The utensils for this table were also made of refined gold (v. 29). This “Bread of His Presence” was not set out in order to feed Israel’s God, unlike food placed in pagan shrines and temples, but to acknowledge that the 12 tribes were sustained constantly under the watchful eye and care of their Lord. The bread was eaten in the Holy Place each Sabbath by the priests on duty (Lev. 24:5–9). The showbread is understood to typify the Lord Jesus Christ as the Bread which came from heaven (John 6:32–35).

25:31 lampstand. Situated opposite the table of showbread on the S side of the Holy Place stood an ornate lampstand, or menorah, patterned after a flowering almond tree. It provided light for the priests serving in the Holy Place. Care was taken, according to God’s instructions (27:20, 21; 30:7, 8; Lev. 24:1–4), to keep it well supplied with pure olive oil so that it would not be extinguished. The lampstand is seen as typifying the Lord Jesus Christ, who was the true Light which came into the world (John 1:6–9; 8:12).

25:39 talent. Approximately 75 pounds.

25:40 Cf. Heb. 8:5.

Exodus 26

26:1 ten curtains. The beauty of these curtains could be seen only from the inside, the thick outer protective covering of goats’ hair drapes, and ram and badger skins (v. 14) hiding them from the view of anyone except the priests who entered.

Ex. 26:1

The Plan of the Tabernacle

26:7 eleven curtains. The extra length of the outer drapes doubled as a covering for the front and back of the tabernacle structure (vv. 9–13).

26:15–29 The frame or trellis work, on which the curtains and outer coverings were draped also received precise instructions. The portability of the whole structure was obvious. Throughout the wilderness wanderings, it could be quickly dismantled and readied for transport, and just as rapidly re-erected.

26:30 pattern. Again (cf. 25:40) the warning was sounded that the blueprint must be carefully followed. Nothing was to be left to human guesswork, no matter how skilled the craftsmen might have been.

26:31–34 A veil, similar in design to the inner curtains (see note on 26:1), divided the tabernacle into the Holy Place and the Most Holy, or lit. the Holy of Holies.

26:36 screen. Another curtain or veil, without the embroidered cherubim motif, was made to cover the entrance way into the Holy Place.

Exodus 27

27:1 altar. The largest piece of equipment, also known as the “altar of burnt offering” (Lev. 4:7, 10, 18), was situated in the courtyard of the tabernacle. It was covered, not in gold as the items inside the Holy Place, but in bronze. Like the other pieces of furniture and equipment, it was also built to be carried by poles (vv. 6, 7).

27:3 All the altar’s utensils and accessories were also made of bronze, not gold.

27:9 the court of the tabernacle. The dimensions of the rectangular courtyard space, bordered by curtains and poles around the tabernacle were also precisely given (vv. 9–19; 150 ft. by 75 ft.). The outer hangings were high enough, 5 cubits or 7.5 ft., to block all view of the interior of the courtyard (v. 18). Entry into the courtyard of God’s dwelling place was not gained just generally and freely from all quarters.

27:16 gate of the court. The curtain forming the covering for the entrance way into the courtyard was colored differently from that which surrounded the oblong courtyard. Clearly there was only one way to enter this very special place where God had chosen to place the evidence of His dwelling with His people.

27:20, 21 pure oil of pressed olives. The clear oil from crushed unripened olives granted almost a smoke-free light. The people were to provide the fuel to maintain the light needed by the High-Priest and his priestly staff in the Holy Place.

Exodus 28

28:1 minister to Me as priest. The 3-fold repetition of this phrase in the opening words about Aaron’s priestly wardrobe would appear to stress the importance of his role in the religious life of the nation. Aaron’s sons were part of the priesthood being set up. The Heb. text groups the sons in two pairs, the first pair being Nadab and Abihu, both of whom died because of wanton disregard of God’s instructions (Lev. 10:1, 2). Aaron and his descendants, as well as the tribe of Levi, were selected by God to be Israel’s priests—they did not appoint themselves to the position. The law clearly defined their duties for worship and the sacrifices in the tabernacle and for the individual worshiper and the nation’s covenantal relationship to God.

28:2 for glory and for beauty. The garments were designed to exalt the office and function of the priesthood, vividly marking out Aaron as a special person playing a special mediatorial role—they were “holy” vestments. In the OT priestly system for the nation of Israel, such dress maintained the priest-laity distinction.

28:3 gifted artisans. This was the first reference in God’s instructions to Moses that certain men would be especially empowered by Him to work skillfully on this construction project.

28:5–13 ephod. Whenever Aaron entered the sanctuary, he carried with him on his shoulders the badge and the engraved stones that were representative of the 12 tribes.

28:15–30 the breastplate of judgment. The 12 precious stones, each engraved with a tribe’s name, colorfully and ornately displayed Aaron’s representative role of intercession for the tribes before the Lord. The breastplate was to be securely fastened to the ephod so as not to come loose from it (v. 28 and 39:21). Thus, to speak of the ephod after this was done would be to speak of the whole ensemble.

28:30 Urim and the Thummim. The etymological source of these two terms, as well as the material nature of the objects represented by them, cannot be established with any degree of finality. Clearly two separate objects were inserted into the breastplate and became thereby an essential part of the High-Priest’s official regalia. Aaron and his successors bore over their heart “the judgment of the children of Israel,” i.e., “judgment” in the sense of giving a verdict or decision. The passages in which the terms appear (Lev. 8:8; Num. 27:21; Deut. 33:8; 1 Sam 28:6; Ezra 2:63; Neh. 7:65) and those which record inquiries of the Lord when a High-Priest with the ephod was present (Josh. 9:14; Judg. 1:1, 2; 20:18; 1 Sam. 10:22; 23:2, 4, 10–12; 1 Chr. 10:14) allow for the following conclusions: 1) that these two objects represented the right of the High-Priest to request guidance for the acknowledged leader who could not approach God directly, as Moses had done, but had to come via the God-ordained priestly structure, and 2) that the revelation then received gave specific direction for an immediate problem or crisis, and went beyond what could be associated with some sort of sacred lots providing merely a wordless “yes” and “no” response.

28:31–35 robe. The priest’s outer garment.

28:32 coat of mail. A flexible metal covering used by the Egyptians for protection in battle.

28:33 bells of gold. The sound of the tinkling bells sewn on the hem of the High-Priest’s robe signaled those waiting outside the Holy Place that their representative ministering before the Lord was still alive and moving about, fulfilling his duties.

28:36–38 turban. The headdress carried the declaration essential to worship and priestly representation, namely the holiness of the Lord, and in so doing reminded the High-Priest and all others that their approach to God must be done with reverence.

28:39 tunic…sash. An undergarment.

28:40–43 The rest of the priests also had distinctive dress to wear, visually setting them apart from the ordinary citizen. Failure to comply with the dress regulations when serving in the sanctuary brought death. Such a severe consequence stressed the importance of their duties and should have motivated the priests not to consider their priestly role as a mundane, routine, and thankless task.

Exodus 29

29:1–18 hallow. The ones chosen to begin the priesthood could not enter into office without Moses’ conducting a solemn, 7-day investiture (vv. 4–35 and Lev. 8:1–36), involving washing, dressing, anointing, sacrificing, daubing and sprinkling with blood, and eating.

29:19, 20 Daubing blood on the right ear, hand, and big toe symbolically sanctified the ear to hear the Word of God, the hand to do the work of God, and the foot to walk in the way of God.

29:27, 28 wave offering…heave offering. See note on Lev. 7:30–32.

29:40 ephah…hin. Four to six gallons and six to eight pints respectively.

29:42 throughout your generations. Perhaps this phrase intends a prophetic reminder or confirmation of a long history for Israel.

29:45 I will dwell. That He would be their God and they would be His people was one thing, but that He would also dwell or tabernacle with them was a very important reality in the experience of the new nation. They were to understand not only the transcendence of their God, whose dwelling place was in the heaven of heavens, but also the immanence of their God, whose dwelling place was with them. Their redemption from Egypt was for this purpose (v. 46).

Exodus 30

30:1–10 altar…incense. The design for this piece of furniture for the Holy Place was not given with the other two (25:23–40) but follows the instructions about the priesthood perhaps because it was the last piece to which the High-Priest came before he entered the Holy of Holies once a year. Right after Aaron’s consecration ceremony had been noted, his duties of 1) ensuring proper incense was offered continually upon this altar and that 2) he was also once a year to cleanse it with blood from the atonement offering (v. 10) received attention.

30:6 before the veil. This places the altar outside of the “Holy of Holies” in the Holy Place. Heb. 9:3, 4 speaks of the altar in the “Holy of Holies” in the sense of its proximity to the ark and in relation to its cleansing on the Day of Atonement. The priests could not go beyond it on any other day.

30:9 strange incense. See v. 38.

30:12 census. The reason for the numbering of all males of military age (v. 14) was not stated, but its seriousness surfaces in the dire warning given about a plague and the use of the term “ransom” in connection with it (cf. 1 Chr. 21).

30:13 shekel of the sanctuary. A shekel weighed about .4 oz. (cf. Lev. 5:15; 27:3, 25; Num. 3:47; 7:13ff.).

30:18–21 laver of bronze. The washing of hands and feet was mandatory before engaging in priestly duties. Again, the seriousness of being ceremonially purified is seen in the warning of death if this washing is neglected. Nothing casual was being done in the sanctuary or out in the courtyard!

30:22–33 Nothing was left to chance or to human ingenuity. The ingredients for making the anointing oil were carefully spelled out. Anything different was totally unacceptable and brought with it the penalty of death (v. 33). This was to be a unique blend! Using it for any other purpose also erased its holy status as set apart for use in the tabernacle and made it no different from the ordinary and the mundane.

30:25, 35 art of the perfumer. The skill of the perfumer was obviously already well known in Israel, a trade which they undoubtedly observed in Egypt.

30:34–38 incense. God also listed the ingredients for the unique blend of incense prescribed for use at the altar of incense. Making anything different would have been to make “strange incense” (v. 9) and would also result in death (v. 38). Personal use rendered its holy status null and void. Nadab and Abihu were executed for violating this command (cf. Lev. 10:1, 2).

Exodus 31

31:1–11 God identified two men by name as specially chosen and divinely endued with ability, or Spirit-filled, to make all He had revealed to Moses (cf. 28:3; 36:1). None of the craftsmen were left untouched by divinely bestowed understanding in the intricacy of their work. They were called “gifted artisans,” suggesting previously developed skill. They were to make all that is prescribed in Ex. 25–30.

31:12–17 See note on 20:8.

31:18 two tablets of the Testimony. See note on 25:16. written with the finger of God. A figurative way of attributing the law to God.

Exodus 32

32:1 make us gods. Such was the influence of the polytheistic world in which they lived that the Israelites, in a time of panic or impatience, succumbed to a pagan world view. What made it even more alarming was the rapidity with which pagan idolatry swept in despite recent real-life demonstrations of God’s greatness and goodness toward them. But they weren’t just requesting gods, but gods to lead them forward—”that shall go before us.” The pagan world view had robbed them of seeing God as having led them out of Egypt and instead they scornfully attributed the Exodus to Moses (cf. Acts. 7:40).

32:4 a molded calf. The young bull, which Aaron caused to be fashioned, was a pagan religious symbol of virile power. A miniature form of the golden calf, although made of bronze and silver, was found at the site of the ancient Philistine city of Ashkelon. Since it dates to about 1550 B.C. it indicates that calf worship was known not only in Egypt, but also in Canaan prior to the time of Moses. In worshiping the calf, the Israelites violated the first 3 commandments (20:3–7).

32:5 feast to the LORD. Syncretism brought about the ludicrous combination of an idol, an altar, and a festal celebration held in a bizarre attempt to honor the true God.

32:6 rose up to play. The Heb. word allows for the inclusion of drunken and immoral activities so common to idolatrous fertility cults in their revelry (see the description in vv. 7, 25). Syncretism had robbed the people of all ethical alertness and moral discernment (cf. 1 Cor. 10:7).

32:7 your people. In alerting Moses to the trouble in the camp, God designated Israel as Moses’ people, a change of possessive pronoun Moses could not have missed. Beforehand God had acknowledged them as “My people.” In pleading with God for Israel and in responding to God’s offer to make of him a great nation (v. 10), Moses maintained what he knew to be true, given the Exodus and the divine promises to the patriarchs (vv. 12, 13), and designated them correctly as “Your people” (v. 11).

32:10 make of you a great nation. God could have consumed all the people and started over again with Moses, just like he had earlier with Abraham (Gen. 12).

32:13 Israel. Another name for Jacob, which means “one who strives with God” (cf. Gen. 32:28).

32:14 the LORD relented from the harm. Moses’ appeal for God to change His mind, to relent, succeeded because God had only threatened judgment, not decreed it. A divine intention is not an unchangeable divine decree. Decrees or sworn declarations (cf. Gen. 22:16–18; Ps. 110:4) or categorical statements of not changing or relenting (cf. Jer. 4:28; Ezek. 24:14; Zech. 8:14, 15) are unconditional and bind the speaker to the stated course of action regardless of the circumstances or reactions of the listeners. Intentions retain a conditional element and do not necessarily bind the speaker to a stated course of action (cf. Jer. 15:6; 18:8–10; 26:3, 13, 19; Joel 2:13; Jon. 3:9, 10; 4:2).

32:19 broke them. Moses pictured the nation breaking God’s commandments by actually breaking the tablets on which they were written.

32:22–24 Aaron, held responsible by Moses for what had taken place in the camp (vv. 21, 25), endeavored to avoid responsibility for the people’s actions by shifting the blame to their propensity to do evil, and also for the presence of the golden calf by ridiculously representing it as having just popped out of the fire all by itself!

32:23 See Acts. 7:40.

32:26 Whoever is on the LORD’s side. Only the tribe of Levi responded to the call to take action in response to this situation which demanded judgment be inflicted. They had understood that neutrality could not exist in the open confrontation between good and evil. Family and national ties were superseded by submission to the Lord to do His will, which in this situation was to wield the sword of God’s judgment to preserve His honor and glory.

32:28 They apparently killed those who persisted in idolatry and immorality (cf. Num. 25:6–9).

32:32 blot me out of Your book. Nothing more strongly marked the love of Moses for his people than his sincere willingness to offer up his own life rather than see them disinherited and destroyed. The book to which Moses referred, the psalmist entitled “the book of the living” (Ps. 69:28). Untimely or premature death would constitute being blotted out of the book. The Apostle Paul displayed a similar passionate devotion for his kinsmen (Rom. 9:1–3).

Exodus 33

33:2–6 Good news included bad news! Entry into the Promised Land was not forfeited, but God’s presence on the way was withdrawn. What was a sworn covenant-promise to the patriarchs just could not be broken: what was assured—the divine presence on the way—could be set aside because of sin (cf. 23:20–23). Removal of their jewelry depicted outwardly the people’s sorrow of heart. It was a response analogous to donning sackcloth and ashes.

33:2 See notes on 3:8.

33:7 the tabernacle of meeting. In the time prior to the construction of the tabernacle, Moses’ tent became the special meeting place for Moses to talk intimately, “face to face” (v. 11), with God. No doubt the people watching from afar were reminded of the removal of God’s immediate presence.

33:12–17 Again Moses entered earnestly and confidently into the role of intercessor before God for the nation whom he again referred to as “Your people” (vv. 13, 16). Moses clearly understood that without God’s presence they would not be a people set apart from other nations, so why travel any further? Moses’ favored standing before the Lord comes out in the positive response to his intercession (v. 17).

33:18–23 Cautionary measures were needed for God to respond only in part to Moses’ request to see more of Him than he was already experiencing (cf. Num. 12:8)—otherwise he would die. Notwithstanding God’s being gracious and compassionate to whomever He chose, Moses could not see God’s face and live. Whatever he saw of God’s nature transformed into blazing light is referred to as “God’s back” and was never subsequently described by Moses (cf. John 1:18; 1 John 4:12).

33:19 See Rom. 9:15.

Exodus 34

34:1 Cut two tablets of stone. Renewal of the covenant meant replacement of the broken original tablets on which God had personally written the Ten Commandments (cf. 32:19).

34:2–28 Moses’ second period of 40 days and nights on Mt. Sinai (cf. chaps. 25–32).

34:6, 7 Here is one of the testimonies to the character of God.

34:7 See note on 20:5, 6.

34:11 See note on 3:8.

34:12–17 See note on 23:32. This time the admonition on international treaties included a warning of how idolatry could easily ensnare them by seemingly innocent invitations to join the festivities like a good neighbor or by intermarriage, because these events would require recognition of the contracting parties’ deities. Their future history demonstrated the urgency of such instruction and the disaster of disobeying it.

34:18 See note on 12:14.

34:19, 20 See note on 13:2.

34:21 See note on 20:8.

34:22, 23, 26 See note on 23:14–19.

34:29–35 The first time on the mount (24:12—32:14), unlike the second, had not left Moses with a face which was reflecting some radiance associated with being in the presence of the Lord for an extended period of time. On the first occasion, mere mention was made of Moses’ being gone 40 days and nights (24:18). On the second, mention was made of the 40 day and night absence but adding that Moses had been there with the Lord, neither eating nor drinking (v. 28), appears to draw attention to the different nature of the second visit. It, in comparison with the first, was not interrupted by the Lord’s sending Moses away because of sin in the camp (32:7–10). A compliant and not defiant people feared the evidence of God’s presence. When not speaking to the Lord or authoritatively on His behalf to the people, Moses veiled his face. The Apostle Paul advised that the veil prevented the people from seeing a fading glory and related it to the inadequacy of the old covenant and the blindness of the Jews in his day (see notes on 2 Cor. 3:7–18).

Exodus 35

35:1—40:38 In this section, the Israelites constructed the tabernacle as God so prescribed in 25:1–31:18.

35:1–3 See note on 20:8. This time, however, an extra admonition forbids the making of a fire on the Sabbath.

35:4–9 See note on 25:2.

35:10–19 See notes on 25:11—28:43.

35:20–29 See note on 25:2.

35:30—36:1 The Lord also gave the two named artisans skill in teaching their trades. This substantiates that they were most probably the supervisors or leaders of the construction teams. See notes on 28:3; 31:1–11.

Exodus 36

36:2–7 The people, stubborn and disobedient at times, nevertheless rose to the occasion and voluntarily brought much more than was needed for the building of the tabernacle. See note on 25:2.

36:8—39:43 The report of the work done is repeated in the past tense. This report also highlighted how careful the workers were in carrying out the instructions and blueprints received. Note the repeated refrain on doing all just as the Lord had commanded Moses (39:1, 5, 7, 21, 26, 29, 31, 32, 42, 43 and 40:19, 21, 23, 25, 27, 29, 32).

36:8–37 See notes on chap. 26.

Exodus 37

37:1–9 See notes on 25:16, 17, 18.

37:10–16 See note on 25:30.

37:17–24 See note on 25:31.

37:25–28 See note on 30:1–10.

37:29 See notes on 30:22–33, 34–38.

Exodus 38

38:1–7 See note on 27:1.

38:8 See note on 30:18–21.

38:9–20 See notes on 27:9, 16.

38:21–31 The inventory taken calculates out at half a shekel (cf. 30:13–16) per man 20 years old and up to equal 603,550 men (cf. Num. 1:46 and the first census). Talents were about 75 pounds and shekels about half an ounce.

Exodus 39

39:1, 2 they made…He made. The third-person plural, “they,” dominating the manufacturing report (vv. 2–31), is interrupted 4 times by the singular “he” (vv. 2, 7, 8, 22). The plural undoubtedly refers to Bezalel and/or his associates in operation, whereas the singular marks out what Bezalel worked on by himself.

39:1 as the LORD had commanded Moses. This repetitive refrain (vv. 1, 5, 7, 21, 26, 29, 31), a quality-control statement, signals to the reader of every age, or to the listener in Israel back then, that God’s detailed instructions to Moses on the fabricating of the ephod (vv. 2–7), breastplate (vv. 8–21), and priestly garments (vv. 22–31) were followed to the letter. Obedience in every detail was taken seriously by Israel’s artisans.

39:2 He made the ephod. See note on 28:5–13.

39:3 they beat the gold into thin sheets and cut it into threads. The process adopted to get the delicate strips for braided chains or gold embroidery work conformed well with contemporary Egyptian methods of gold-working.

39:8 he made the breastplate. See notes on 28:15–30. The Urim and Thummim were inserted into the breastplate and became an essential part of it, or were seen as a permanent connection with it.

39:22 He made the robe of the ephod. See note on 28:31–35.

39:27 They made tunics…for Aaron and his sons. See notes on 28:39–43.

39:30 they made the plate of the holy crown. See note on 28:36–38 on this special plate engraved with its message of God’s purity and separation from all the profane and impure.

39:32 Thus all the work…was finished. Finally the moment arrived when all the different tasks assigned to different artisans were all completed, and the great task on which they embarked was ready for formal presentation to Israel’s leader. And the children of Israel. No individual artisan is singled out for special mention or award; instead the whole nation was represented as doing everything in accordance with the Lord’s instructions to Moses. so they did. In what is almost an offhanded aside, emphasis is placed on the strict attention paid to the official, divine specifications for all parts of the work for the tabernacle.

39:33 And they brought the tabernacle to Moses. Attestations of obedience and accuracy provide, as it were, an envelope (vv. 32, 42, 43) for the concise inventory of all the parts included in that presentation to Moses. None of the individual parts listed, nor the sum of them, reflect just human ingenuity in designing something they wanted to have, but reflect instead just what their Lord required them to have. It was fully His architecture and His design at every level of the undertaking.

39:42, 43 The double repetition of the same quality-control refrain found earlier in the chapter together with the 3 additional phrases emphasizing exact conformity (note “indeed,” or “behold,” and “just so”) to all specifications combine to formally mark the closing of these great God-initiated preparations for the place of His presence and the site of their worship. Israel’s skillful artisans had done their work with zero tolerance for error in mind!

39:43 Then Moses looked over all the work. Fittingly enough, the one who had been with God on the mount and had passed on to the people the blueprints for everything connected with the Lord’s tabernacle personally inspected the work and confirmed its successful completion. The term “work” is to be taken as “the end result of professional and skilled craftsmen.” And Moses blessed them. By this act, Moses set his final and formal seal of approval on the outcome of their earnestness and diligence, and expressed his prayer-wish that good would result to them from their God. This is the only instance recorded in Exodus of Moses’ pronouncing a blessing upon his people. The other appearances of the verb “to bless” occur 3 times with God as the subject of the verb (20:11, 24; 23:25) and one time with Pharaoh requesting Moses to bless him (12:32).

Exodus 40

40:1–33 Finally the time arrived for the tabernacle to be erected with the Holy of Holies and its accompanying Holy Place to the W, and the courtyard entrance to the E. In terms of pagan religions and their worship of the sun god, some polemic significance might be seen in the High-Priest worshiping God with his back to the rising sun. All who entered the courtyard also turned their backs to the rising sun as they came in to sacrifice and worship.

40:17 The tabernacle was completed almost one year after the Exodus from Egypt. The people were at the foot of Mt. Sinai at that time, where the book of Leviticus was given in the first month of that second year. The record of Numbers begins with the people still at Mt. Sinai in the second month of that second year after leaving Egypt (cf. Num. 1:1).

40:34 the cloud covered…the glory of the LORD filled. This was the final confirmation for Moses and the people that all the work for setting up God’s dwelling place had been properly done and all the tedious instructions obediently followed.

40:36 taken up. This first occurred (as recorded in Num. 10:11) 50 days after the tabernacle was finished and erected.

Exodus 1

1:1 a Gen. 46:8–27; Ex. 6:14–16

1:5 b Gen. 46:26, 27; (Deut. 10:22)

1:5 1 Lit. who came from the loins of

1:5 2 DSS, LXX seventy-five; cf. Acts 7:14

1:6 c Gen. 50:26; Acts 7:15

1:7 d Gen. 12:2; 28:3; 35:11; 46:3; 47:27; 48:4; Num. 22:3; Deut. 1:10, 11; 26:5; Ps. 105:24; Acts 7:17

1:7 3 became very numerous

1:8 e Acts 7:18, 19

1:9 f Gen. 26:16

1:10 g Ps. 83:3, 4

1:10 h Ps. 105:25; (Prov. 16:25); Acts 7:19

1:11 i Gen. 15:13; Ex. 3:7; 5:6

1:11 j Ex. 1:14; 2:11; 5:4–9; 6:6

1:11 k 1 Kin. 9:19; 2 Chr. 8:4

1:11 l Gen. 47:11

1:13 m Gen. 15:13; Ex. 5:7–19

1:13 4 harshness

1:14 n Ex. 2:23; 6:9; Num. 20:15; (Acts 7:19, 34)

1:14 o Ps. 81:6

1:15 p Ex. 2:6

1:16 q Matt. 2:16; Acts 7:19

1:17 r Ex. 1:21; Prov. 16:6

1:17 s Dan. 3:16, 18; Acts 4:18–20; 5:29

1:19 t Josh. 2:4; 2 Sam. 17:19, 20

1:19 5 have vigor of life, bear quickly, easily

1:20 u Gen. 15:1; Ruth 2:12; (Prov. 11:18); Eccl. 8:12; (Is. 3:10); Heb. 6:10

1:20 6 became very numerous

1:21 v 1 Sam. 2:35; 2 Sam. 7:11, 13, 27, 29; 1 Kin. 2:24; 11:38; (Ps. 127:1)

1:21 7 gave them families

1:22 w Acts 7:19

1:22 8 Sam., LXX, Tg. add to the Hebrews

Exodus 2

2:1 a Ex. 6:16–20; Num. 26:59; 1 Chr. 23:14

2:2 b Acts 7:20; Heb. 11:23

2:3 c Is. 18:2

2:3 d Gen. 14:10

2:3 e Gen. 6:14; Is. 34:9

2:3 f Is. 19:6

2:4 g Ex. 15:20; Num. 26:59

2:5 h Ex. 7:15; Acts 7:21

2:10 i Acts 7:21

2:10 1 Heb. Mosheh, lit. Drawn Out

2:11 j Acts 7:23, 24; Heb. 11:24–26

2:12 k Acts 7:24, 25

2:13 l Acts 7:26–28

2:13 m Prov. 25:8

2:14 n Gen. 19:9; Acts 7:27, 28

2:14 o Judg. 6:27; Heb. 11:27

2:15 p Acts 7:29; Heb. 11:27

2:15 q Ex. 3:1

2:15 r Gen. 24:11; 29:2; Ex. 15:27

2:15 2 the presence of Pharaoh

2:16 s Ex. 3:1; 4:18; 18:12

2:16 t Gen. 24:11, 13, 19; 29:6–10; 1 Sam. 9:11

2:16 u Gen. 30:38

2:17 v Gen. 47:3; 1 Sam. 25:7

2:17 w Gen. 26:19–21

2:17 x Gen. 29:3, 10

2:18 y Num. 10:29

2:18 z Ex. 3:1; 4:18

2:18 3 Jethro, Ex. 3:1

2:20 a Gen. 31:54; 43:25

2:21 b Ex. 4:25; 18:2

2:22 c Ex. 4:20; 18:3, 4

2:22 d Gen. 23:4; Lev. 25:23; Acts 7:29; Heb. 11:13, 14

2:22 4 Lit. Stranger There

2:22 5 sojourner, temporary resident

2:23 e Acts 7:34

2:23 f Deut. 26:7

2:23 g Ex. 3:7, 9; James 5:4

2:24 h Ex. 6:5; Acts 7:34

2:24 i Gen. 15:13; 22:16–18; 26:2–5; 28:13–15; Ps. 105:8, 42

2:24 j Gen. 12:1–3; 15:14; 17:1–14

2:25 k Ex. 4:31; Luke 1:25; Acts 7:34

2:25 l Ex. 3:7

Exodus 3

3:1 a Ex. 4:18

3:1 b Ex. 2:16

3:1 c Ex. 17:6; 1 Kin. 19:8

3:1 d Ex. 18:5

3:2 e Deut. 33:16; Mark 12:26; Luke 20:37; Acts 7:30

3:3 f Acts 7:31

3:4 g Ex. 4:5; Deut. 33:16

3:5 h Josh. 5:15; Acts 7:33

3:6 i Gen. 28:13; Ex. 3:16; 4:5; (Matt. 22:32; Mark 12:26, 27; Luke 20:37, 38); Acts 7:32

3:6 j 1 Kin. 19:13

3:7 k Ex. 2:23–25; Neh. 9:9; Ps. 106:44

3:7 l Ex. 1:11

3:7 m Gen. 18:21; Ex. 2:25

3:7 1 pain

3:8 n Gen. 15:13–16; 46:4; 50:24, 25

3:8 o Ex. 6:6–8; 12:51

3:8 p Num. 13:27; Deut. 1:25; 8:7–9; Josh. 3:17

3:8 q Ex. 3:17; 13:5; Jer. 11:5; Ezek. 20:6

3:8 r Gen. 15:19–21; Josh. 24:11

3:9 s Ex. 2:23

3:9 t Ex. 1:11, 13, 14

3:10 u Gen. 15:13, 14; Ex. 12:40, 41; (Mic. 6:4); Acts 7:6, 7

3:11 v Ex. 4:10; 6:12; 1 Sam. 18:18

3:12 w Gen. 31:3; Ex. 4:12, 15; 33:14–16; Deut. 31:23; Josh. 1:5; Is. 43:2; Rom. 8:31

3:12 x Ex. 4:8; 19:3

3:14 y (Ex. 6:3; John 8:24, 28, 58; Heb. 13:8; Rev. 1:8; 4:8)

3:15 z Ps. 30:4; 97:12; 102:12; 135:13; (Hos. 12:5)

3:16 a Ex. 4:29

3:16 b Gen. 50:24; Ex. 2:25; 4:31; Ps. 33:18; Luke 1:68

3:17 c Gen. 15:13–21; 46:4; 50:24, 25

3:18 d Ex. 4:31

3:18 e Ex. 5:1, 3

3:18 f Num. 23:3, 4, 15, 16

3:19 g Ex. 5:2

3:20 h Ex. 6:6; 9:15

3:20 i Deut. 6:22; Neh. 9:10; Ps. 105:27; 135:9; Jer. 32:20; Acts 7:36

3:20 j Ex. 11:1; 12:31–37

3:21 k Ex. 11:3; 12:36; 1 Kin. 8:50; Ps. 105:37; 106:46; (Prov. 16:7)

3:22 l Ex. 11:2

3:22 m Ex. 33:6

3:22 n Job 27:17; Prov. 13:22; (Ezek. 39:10)

Exodus 4

4:5 a Ex. 4:31; 19:9

4:5 b Gen. 28:13; 48:15; Ex. 3:6, 15

4:6 c Num. 12:10; 2 Kin. 5:27

4:7 d Num. 12:13–15; Deut. 32:39

4:8 e Ex. 7:6–13

4:9 f Ex. 7:19, 20

4:9 1 The Nile

4:10 g Ex. 3:11; 4:1; 6:12; Jer. 1:6

4:10 2 heavy or dull of tongue; cannot talk very well

4:11 h Ps. 94:9; 146:8; Matt. 11:5; Luke 1:20, 64

4:12 i Ex. 4:15, 16; Deut. 18:18; Is. 50:4; Jer. 1:9; (Matt. 10:19; Mark 13:11; Luke 12:11, 12; 21:14, 15)

4:13 j Jon. 1:3

4:14 k Num. 11:1, 33

4:14 l Num. 26:59

4:14 m Ex. 4:27; 1 Sam. 10:2, 3, 5

4:15 n Ex. 4:12, 30; 7:1, 2

4:15 o Num. 23:5, 12; Deut. 18:18; 2 Sam. 14:3, 19; Is. 51:16; 59:21; Jer. 1:9

4:15 p Deut. 5:31

4:16 q Ex. 7:1, 2

4:18 r Ex. 2:21; 3:1; 4:18

4:18 s Gen. 43:23; Judg. 18:6

4:19 t Ex. 3:1; 18:1

4:19 u Gen. 46:3, 6

4:19 v Ex. 2:15, 23; Matt. 2:20

4:20 w Ex. 18:2–5; Acts 7:29

4:20 x Ex. 4:17; 17:9; Num. 20:8, 9, 11

4:21 y Ex. 3:20; 11:9, 10

4:21 z Ex. 7:3, 13; 9:12, 35; 10:1, 20, 27; 14:4, 8; Deut. 2:30; Josh. 11:20; 1 Sam. 6:6; Is. 63:17; John 12:40; Rom. 9:18

4:22 a Ex. 5:1

4:22 b Is. 63:16; 64:8; Hos. 11:1; (Rom. 9:4; 2 Cor. 6:16, 18)

4:22 c Jer. 31:9; (James 1:18)

4:23 d Ex. 11:5; 12:29; Ps. 105:36; 135:8; 136:10

4:24 e Gen. 42:27

4:24 f Ex. 3:18; 5:3; Num. 22:22

4:24 g Gen. 17:14

4:25 h Ex. 2:21; 18:2

4:25 i Gen. 17:14; Josh. 5:2, 3

4:25 3 Lit. made it touch

4:25 4 Lit. his

4:26 5 bridegroom

4:27 j Ex. 4:14

4:27 k Ex. 3:1; 18:5; 24:13

4:28 l Ex. 4:15, 16

4:28 m Ex. 4:8, 9

4:29 n Ex. 3:16; 12:21

4:30 o Ex. 4:15, 16

4:31 p Ex. 3:18; 4:8, 9; 19:9

4:31 q Gen. 50:24; Ex. 3:16

4:31 r Ex. 2:25; 3:7

4:31 s Gen. 24:26; Ex. 12:27; 1 Chr. 29:20

Exodus 5

5:1 a Ex. 3:18; 7:16; 10:9

5:1 1 keep a pilgrim-feast

5:2 b 2 Kin. 18:35; 2 Chr. 32:14; Job 21:15

5:2 c Ex. 3:19; 7:14

5:3 d Ex. 3:18; 7:16

5:3 e Ex. 4:24; Num. 23:3

5:3 f Ex. 9:15

5:4 g Ex. 1:11; 2:11; 6:6

5:5 h Ex. 1:7, 9

5:6 i Ex. 1:11; 3:7; 5:10, 13, 14

5:7 j Ex. 1:14

5:14 k Ex. 5:6

5:14 l Is. 10:24

5:21 m Ex. 6:9; 14:11; 15:24; 16:2

5:21 2 Lit. our scent to stink before

Exodus 6

6:1 a Ex. 3:19

6:1 b Ex. 12:31, 33, 39

6:2 1 Heb. YHWH

6:3 c Gen. 17:1; 35:9; 48:3

6:3 d Gen. 28:3; 35:11

6:3 e Ex. 3:14, 15; 15:3; Ps. 68:4; 83:18; Is. 52:6; Jer. 16:21; Ezek. 37:6, 13; John 8:58

6:3 2 Heb. YHWH, traditionally Jehovah

6:4 f Gen. 12:7; 15:18; 17:4, 7, 8; 26:3; 28:4, 13

6:4 g Gen. 47:9; Lev. 25:23

6:4 h Gen. 28:4

6:4 3 made or ratified

6:4 4 sojournings

6:4 5 sojourners, temporary residents

6:5 i Ex. 2:24; (Job 34:28); Acts 7:34

6:6 j Ex. 13:3, 14; 20:2; Deut. 6:12

6:6 k Ex. 3:17; 7:4; 12:51; 16:6; 18:1; Deut. 26:8; Ps. 136:11

6:6 l Ex. 15:13; Deut. 7:8; 1 Chr. 17:21; Neh. 1:10

6:6 6 Mighty power

6:7 m Ex. 19:5; Deut. 4:20; 7:6; 2 Sam. 7:24

6:7 n Gen. 17:7; Ex. 29:45, 46; Lev. 26:12, 13, 45; Deut. 29:13; Rev. 21:7

6:7 o Ex. 5:4, 5

6:8 p Gen. 15:18; 26:3; Num. 14:30; Neh. 9:15; Ezek. 20:5, 6

6:8 7 promised, lit. lifted up My hand

6:9 q Ex. 5:21

6:9 r Ex. 2:23; Num. 21:4

6:9 8 Lit. shortness

6:12 s Ex. 4:10; 6:30; Jer. 1:6

6:12 9 One who does not speak well

6:13 t Num. 27:19, 23; Deut. 31:14

6:13 10 charge

6:14 u Gen. 46:9; Num. 26:5–11; 1 Chr. 5:3

6:15 v Gen. 46:10; Num. 26:12–14; 1 Chr. 4:24

6:15 11 Nemuel, Num. 26:12

6:16 w Gen. 46:11; Num. 3:17; 1 Chr. 6:16–30

6:17 x 1 Chr. 6:17

6:18 y 1 Chr. 6:2, 18

6:19 z 1 Chr. 6:19; 23:21

6:20 a Ex. 2:1, 2; Num. 3:19

6:20 b Num. 26:59

6:20 c Num. 26:59

6:21 d Num. 16:1; 1 Chr. 6:37, 38

6:22 e Lev. 10:4

6:23 f Ruth 4:19, 20; 1 Chr. 2:10; Matt. 1:4

6:23 g Lev. 10:1; Num. 3:2; 26:60

6:23 h Ex. 28:1

6:24 i Num. 26:11

6:25 j Num. 25:7, 11; Josh. 24:33

6:26 k Ex. 7:4; 12:17, 51; Num. 33:1

6:26 12 hosts

6:27 l Ex. 6:13; 32:7; 33:1; Ps. 77:20

6:29 m Ex. 6:11; 7:2

6:30 n Ex. 4:10; 6:12; Jer. 1:6

6:30 13 One who does not speak well

Exodus 7

7:1 a Ex. 4:16; Jer. 1:10

7:1 b Ex. 4:15, 16

7:2 c Ex. 4:15; Deut. 18:18

7:3 d Ex. 4:21; 9:12

7:3 e Ex. 11:9; Acts 7:36

7:3 f Ex. 4:7; Deut. 4:34

7:4 g Ex. 3:19, 20; 10:1; 11:9

7:4 h Ex. 9:14

7:4 i Ex. 6:6; 12:12

7:4 1 hosts

7:5 j Ex. 7:17; 8:22; 14:4, 18; Ps. 9:16

7:5 k Ex. 9:15

7:5 l Ex. 3:20; 6:6; 12:51

7:6 m Ex. 7:2

7:7 n Deut. 29:5; 31:2; 34:7; Acts 7:23, 30

7:7 o Num. 33:39

7:9 p Ex. 10:1; Is. 7:11; John 2:18; 6:30

7:9 q Ex. 4:2, 3, 17

7:10 r Ex. 7:9

7:10 s Ex. 4:3

7:11 t Gen. 41:8

7:11 u Dan. 2:2; 2 Tim. 3:8

7:11 v Ex. 7:22; 8:7, 18; 2 Tim. 3:9; Rev. 13:13, 14

7:11 2 soothsayers

7:11 3 secret arts

7:14 w Ex. 8:15; 10:1, 20, 27

7:15 x Ex. 2:5; 8:20

7:15 y Ex. 4:2, 3; 7:10

7:16 z Ex. 3:13, 18; 4:22

7:16 a Ex. 3:12, 18; 4:23; 5:1, 3; 8:1

7:16 4 worship

7:17 b Ex. 5:2; 7:5; 10:2; Ps. 9:16; Ezek. 25:17

7:17 c Ex. 4:9; 7:20

7:17 d Rev. 11:6; 16:4, 6

7:18 e Ex. 7:24

7:18 5 be weary of drinking

7:19 f Ex. 8:5, 6, 16; 9:22; 10:12, 21; 14:21, 26

7:20 g Ex. 17:5

7:20 h Ps. 78:44; 105:29, 30

7:21 i Ex. 7:18

7:22 j Ex. 7:11

7:22 k Ex. 8:7

7:22 l Ex. 3:19; 7:3

7:22 6 secret arts

Exodus 8

8:1 a Ex. 3:12, 18; 4:23; 5:1, 3

8:2 b Ex. 7:14; 9:2

8:2 c Rev. 16:13

8:3 d Ps. 105:30

8:5 e Ex. 7:19

8:6 f Ps. 78:45; 105:30

8:7 g Ex. 7:11, 22

8:7 1 secret arts

8:8 h Ex. 8:28; 9:28; 10:17; Num. 21:7; 1 Kin. 13:6

8:8 i Ex. 10:8, 24

8:8 2 Pray to, Make supplication to

8:10 j Ex. 9:14; 15:11; Deut. 4:35, 39; 33:26; 2 Sam. 7:22; 1 Chr. 17:20; Ps. 86:8; Is. 46:9; (Jer. 10:6, 7)

8:12 k Ex. 8:30; 9:33; 10:18; 32:11; (James 5:16–18)

8:15 l Eccl. 8:11

8:15 m Ex. 7:14, 22; 9:34; 1 Sam. 6:6

8:16 3 gnats

8:17 n Ps. 105:31

8:18 o Ex. 7:11, 12; 8:7

8:18 p Dan. 5:8; 2 Tim. 3:8, 9

8:18 4 secret arts

8:19 q Ex. 7:5; 10:7; 1 Sam. 6:3, 9; Ps. 8:3; Luke 11:20

8:19 r Ex. 8:15

8:19 5 An act of God

8:20 s Ex. 7:15; 9:13

8:20 t Ex. 3:18; 4:23; 5:1, 3; 8:1

8:22 u Ex. 9:4, 6, 26; 10:23; 11:6, 7; 12:13

8:22 v Gen. 50:8

8:22 w Ex. 7:5, 17; 10:2; 14:4

8:22 x Ex. 9:29

8:23 y Ex. 4:8

8:23 6 Lit. set a ransom, Ex. 9:4; 11:7

8:24 z Ps. 78:45; 105:31

8:26 a Gen. 43:32; 46:34; (Deut. 7:25, 26; 12:31)

8:26 7 Put us to death by stoning

8:27 b Ex. 3:18; 5:3

8:27 c Ex. 3:12

8:28 d Ex. 8:8, 15, 29, 32; 9:28; 1 Kin. 13:6

8:29 e Ex. 8:8, 15

8:30 f Ex. 8:12

8:32 g Ex. 4:21; 8:8, 15; Ps. 52:2

Exodus 9

9:1 a Ex. 4:23; 8:1

9:1 b Ex. 7:16

9:2 c Ex. 8:2

9:3 d Ex. 7:4; 1 Sam. 5:6; Ps. 39:10; Acts 13:11

9:4 e Ex. 8:22

9:6 f Ex. 9:19, 20, 25; Ps. 78:48, 50

9:7 g Ex. 7:14; 8:32

9:9 h Deut. 28:27; Rev. 16:2

9:10 i Deut. 28:27

9:11 j (Ex. 8:18, 19; 2 Tim. 3:9)

9:11 k Deut. 28:27; Job 2:7; Rev. 16:1, 2

9:12 l Ex. 7:13

9:12 m Ex. 4:21

9:13 n Ex. 8:20

9:13 o Ex. 9:1

9:14 p Ex. 8:10; Deut. 3:24; 2 Sam. 7:22; 1 Chr. 17:20; Ps. 86:8; Is. 45:5–8; 46:9; Jer. 10:6, 7

9:15 q Ex. 3:20; 7:5

9:15 r Ex. 5:3

9:16 s Ex. 14:17; Prov. 16:4; (Rom. 9:17, 18; 1 Pet. 2:8, 9)

9:16 t Ex. 7:4, 5; 10:1; 11:9; 14:17

9:16 u 1 Kin. 8:43

9:20 v Ex. 1:17; 14:31; (Prov. 13:13)

9:20 w Ex. 8:19; 10:7

9:22 x Rev. 16:21

9:23 y Gen. 19:24; Josh. 10:11; Ps. 18:13; 78:47; 105:32; 148:8; Is. 30:30; Ezek. 38:22; Rev. 8:7

9:25 z Ex. 9:19; Ps. 78:47, 48; 105:32, 33

9:26 a Ex. 8:22, 23; 9:4, 6; 10:23; 11:7; 12:13; Is. 32:18, 19

9:27 b Ex. 8:8

9:27 c Ex. 9:34; 10:16, 17

9:27 d 2 Chr. 12:6; Ps. 129:4; 145:17; Lam. 1:18

9:28 e Ex. 8:8, 28; 10:17; Acts 8:24

9:28 f Ex. 8:25; 10:8, 24

9:28 1 Pray to, Make supplication to

9:28 2 Lit. voices of God or sounds of God

9:29 g 1 Kin. 8:22, 38; Ps. 143:6; Is. 1:15

9:29 h Ex. 8:22; 19:5; 20:11; Ps. 24:1; 1 Cor. 10:26, 28

9:30 i Ex. 8:29; (Is. 26:10)

9:31 j Ruth 1:22; 2:23

9:32 3 Lit. darkened

9:33 k Ex. 8:12; 9:29

9:35 l Ex. 4:21

Exodus 10

10:1 a Ex. 4:21; 7:14; 9:12; 10:27; 11:10; 14:4; Josh. 11:20; John 12:40; Rom. 9:18

10:1 b Ex. 7:4; 9:16

10:2 c Ex. 12:26; 13:8, 14; Deut. 4:9; 6:7; 11:19; Ps. 44:1; 78:5; Joel 1:3

10:2 d Ex. 7:5, 17; 8:22

10:3 e (1 Kin. 21:29; 2 Chr. 34:27); Job 42:6; (James 4:10; 1 Pet. 5:6)

10:3 f Ex. 4:23; 8:1; 9:1

10:4 g Prov. 30:27; Rev. 9:3

10:5 h Ex. 9:32; Joel 1:4; 2:25

10:6 i Ex. 8:3, 21

10:7 j Ex. 7:5; 8:19; 9:20; 12:33

10:7 k Ex. 23:33; Josh. 23:13; 1 Sam. 18:21; Eccl. 7:26; 1 Cor. 7:35

10:9 l Ex. 5:1; 7:16

10:11 m Ex. 10:28

10:12 n Ex. 7:19

10:12 o Ex. 10:5, 15

10:14 p Deut. 28:38; Ps. 78:46; 105:34

10:14 q Joel 1:4, 7; 2:1–11; Rev. 9:3

10:15 r Ex. 10:5

10:15 s Ps. 105:35

10:16 t Ex. 8:8

10:16 u Ex. 9:27

10:17 v Ex. 8:8, 28; 9:28; 1 Kin. 13:6

10:17 1 make supplication to

10:18 w Ex. 8:30

10:19 x Joel 2:20

10:20 y Ex. 4:21; 10:1; 11:10

10:21 z Ex. 9:22

10:21 2 Lit. that one may feel the darkness

10:22 a Ps. 105:28; Rev. 16:10

10:22 b Ex. 3:18

10:23 c Ex. 8:22, 23

10:24 d Ex. 8:8, 25; 10:8

10:24 e Ex. 10:10

10:25 3 Lit. into our hands

10:26 f Ex. 10:9

10:27 g Ex. 4:21; 10:1, 20; 14:4, 8

10:28 h Ex. 10:11

10:29 i Ex. 11:8; Heb. 11:27

Exodus 11

11:1 a Ex. 12:31, 33, 39

11:1 b Ex. 6:1; 12:39

11:2 c Ex. 3:22; 12:35, 36

11:3 d Ex. 3:21; 12:36; Ps. 106:46

11:3 e Deut. 34:10–12; 2 Sam. 7:9; Esth. 9:4

11:4 f Ex. 12:12, 23, 29

11:5 g Ex. 4:23; 12:12, 29; Ps. 78:51; 105:36; 135:8; 136:10; Amos 4:10

11:6 h Ex. 12:30; Amos 5:17

11:6 i Ex. 10:14

11:7 j Ex. 8:22

11:7 k Josh. 10:21

11:7 1 sharpen

11:8 l Ex. 12:31–33

11:8 m Ex. 10:29; Heb. 11:27

11:9 n Ex. 3:19; 7:4; 10:1

11:9 o Ex. 7:3; 9:16

11:10 p Ex. 7:3; 9:12; 10:1, 20, 27; Josh. 11:20; Is. 63:17; John 12:40; Rom. 2:5

Exodus 12

12:2 a Ex. 13:4; 23:15; 34:18; Deut. 16:1

12:3 b Josh. 4:19

12:5 c Lev. 22:18–21; 23:12; Mal. 1:8, 14; (Heb. 9:14; 1 Pet. 1:19)

12:5 1 perfect or sound

12:5 2 a year old

12:6 d Ex. 12:14, 17; Lev. 23:5; Num. 9:1–3, 11; 28:16; Deut. 16:1, 4, 6

12:8 e Ex. 34:25; Num. 9:12

12:8 f Deut. 16:7

12:8 g Deut. 16:3, 4; 1 Cor. 5:8

12:9 h Deut. 16:7

12:10 i Ex. 16:19; 23:18; 34:25

12:11 j Ex. 12:13, 21, 27, 43

12:11 3 Made ready to travel

12:12 k Ex. 11:4, 5

12:12 l Num. 33:4

12:12 m Ex. 6:2

12:14 n Ex. 13:9

12:14 o Lev. 23:4, 5; 2 Kin. 23:21

12:14 p Ex. 12:17, 24; 13:10

12:15 q Ex. 13:6, 7; 23:15; 34:18; Lev. 23:6; Num. 28:17; Deut. 16:3, 8

12:15 r Gen. 17:14; Ex. 12:19; Num. 9:13

12:15 4 soul

12:15 5 Put to death

12:16 s Lev. 23:2, 7, 8; Num. 28:18, 25

12:17 t Ex. 12:14; 13:3, 10

12:17 u Num. 33:1

12:17 6 hosts

12:18 v Ex. 12:2; Lev. 23:5–8; Num. 28:16–25

12:19 w Ex. 12:15; 23:15; 34:18

12:21 x (Heb. 11:28)

12:21 y Ex. 3:16

12:21 z Ex. 12:3; Num. 9:4; Josh. 5:10; 2 Kin. 23:21; Ezra 6:20; Mark 14:12–16

12:22 a Heb. 11:28

12:22 b Ex. 12:7

12:23 c Ex. 11:4; 12:12, 13

12:23 d Ex. 24:8

12:23 e Ezek. 9:6; Rev. 7:3; 9:4

12:23 f 1 Cor. 10:10; Heb. 11:28

12:23 7 Crosspiece at top of door

12:24 g Ex. 12:14, 17; 13:5, 10

12:25 h Ex. 3:8, 17

12:26 i Ex. 10:2; 13:8, 14, 15; Deut. 32:7; Josh. 4:6; Ps. 78:6

12:27 j Ex. 12:11

12:27 k Ex. 4:31

12:28 l (Heb. 11:28)

12:29 m Ex. 11:4, 5

12:29 n Num. 8:17; 33:4; Ps. 135:8; 136:10

12:29 o Ex. 9:6

12:29 8 in prison

12:31 p Ex. 10:28, 29

12:31 q Ex. 8:25; 11:1

12:31 r Ex. 10:9

12:32 s Ex. 10:9, 26

12:33 t Ex. 10:7

12:33 u Ex. 11:8; Ps. 105:38

12:35 v Ex. 3:21, 22; 11:2, 3; Ps. 105:37

12:36 w Ex. 3:21

12:36 x Gen. 15:14

12:37 y Num. 33:3, 5

12:37 z Gen. 47:11; Ex. 1:11; Num. 33:3, 4

12:37 a Gen. 12:2; Ex. 38:26; Num. 1:46; 2:32; 11:21; 26:51

12:38 b Num. 11:4

12:38 c Ex. 17:3; Num. 20:19; 32:1; Deut. 3:19

12:39 d Ex. 6:1; 11:1; 12:31–33

12:40 e Gen. 15:13, 16; Acts 7:6; Gal. 3:17

12:40 9 Length of the stay

12:40 10 Sam., LXX Egypt and Canaan

12:41 f Ex. 3:8, 10; 6:6; 7:4

12:42 g Ex. 13:10; 34:18; Deut. 16:1, 6

12:42 11 night of vigil

12:43 h Ex. 12:11; Num. 9:14

12:44 i Gen. 17:12, 13; Lev. 22:11

12:45 j Lev. 22:10

12:46 k Num. 9:12; Ps. 34:20; (John 19:33, 36)

12:47 l Ex. 12:6; Num. 9:13, 14

12:48 m Num. 9:14

12:48 12 As a resident alien

12:49 n Lev. 24:22; Num. 15:15, 16; (Gal. 3:28)

12:51 o Ex. 12:41; 20:2

12:51 p Ex. 6:26

Exodus 13

13:2 a Ex. 13:12, 13, 15; 22:29; Lev. 27:26; Num. 3:13; 8:16; 18:15; Deut. 15:19; Luke 2:23

13:2 1 Set apart

13:3 b Ex. 12:42; Deut. 16:3

13:3 c Ex. 3:20; 6:1

13:3 d Ex. 12:8, 19

13:3 2 Lit. slaves

13:4 e Ex. 12:2; 23:15; 34:18; Deut. 16:1

13:5 f Ex. 3:8, 17; Josh. 24:11

13:5 g Gen. 17:8; Deut. 30:5

13:5 h Ex. 6:8

13:5 i Ex. 12:25, 26

13:6 j Ex. 12:15–20

13:7 k Ex. 12:19

13:8 l Ex. 10:2; 12:26; 13:14; Ps. 44:1

13:9 m Ex. 12:14; 13:16; 31:13; Deut. 6:8; 11:18; Matt. 23:5

13:10 n Ex. 12:14, 24

13:10 3 regulation

13:11 o Ex. 13:5

13:11 p Num. 21:3

13:12 q Ex. 13:1, 2; 22:29; 34:19; Lev. 27:26; Num. 18:15; Ezek. 44:30; Luke 2:23

13:12 4 Lit. cause to pass over

13:13 r Ex. 34:20; Num. 18:15

13:13 s Num. 3:46, 47; 18:15, 16

13:14 t Ex. 10:2; 12:26, 27; 13:8; Deut. 6:20; Josh. 4:6, 21

13:14 u Ex. 13:3, 9

13:15 v Ex. 12:29

13:16 w Ex. 13:9; Deut. 6:8

13:17 x Ex. 14:11; Num. 14:1–4

13:17 y Deut. 17:16

13:18 z Ex. 14:2; Num. 33:6

13:19 a Gen. 50:24, 25; Josh. 24:32

13:19 b Ex. 1:6; Deut. 33:13–17

13:19 c Ex. 4:31

13:19 5 give attention to

13:20 d Num. 33:6–8

13:20 e Ex. 12:37

13:21 f Ex. 14:19, 24; 33:9, 10; Num. 9:15; 14:14; Deut. 1:33; Neh. 9:12; Ps. 78:14; 99:7; 105:39; (Is. 4:5); 1 Cor. 10:1

Exodus 14

14:2 a Ex. 13:18

14:2 b Num. 33:7

14:2 c Jer. 44:1

14:3 d Ps. 71:11

14:4 e Ex. 4:21; 7:3; 14:17

14:4 f Ex. 9:16; 14:17, 18, 23; Rom. 9:17, 22, 23

14:4 g Ex. 7:5; 14:25

14:5 h Ps. 105:25

14:6 1 harnessed

14:7 i Ex. 15:4

14:8 j Ex. 14:4

14:8 k Ex. 6:1; 13:9; Num. 33:3; Acts 13:17

14:9 l Ex. 15:9; Josh. 24:6

14:10 m Josh. 24:7; Neh. 9:9; Ps. 34:17; 107:6

14:11 n Ex. 5:21; 15:24; 16:2; 17:3; Num. 14:2, 3; 20:3; Ps. 106:7, 8

14:12 o Ex. 5:21; 6:9

14:13 p Gen. 15:1; 46:3; Ex. 20:20; 2 Chr. 20:15, 17; Is. 41:10, 13, 14

14:13 q Ps. 46:10, 11

14:13 r Ex. 14:30; 15:2

14:13 s Deut. 28:68

14:13 2 deliverance

14:14 t Ex. 14:25; 15:3; Deut. 1:30; 3:22; Josh. 10:14, 42; 23:2; 2 Chr. 20:29; Neh. 4:20; Is. 31:4

14:14 u (Is. 30:15)

14:14 3 Lit. be quiet

14:16 v Ex. 4:17, 20; 7:19; 14:21, 26; 17:5, 6, 9; Num. 20:8, 9, 11; Is. 10:26

14:17 w Ex. 14:8

14:17 x Ex. 14:4

14:19 y Ex. 13:21, 22; (Is. 63:9)

14:21 z Ps. 66:6; 106:9; 136:13, 14

14:21 a Ex. 15:8; Josh. 3:16; 4:23; Neh. 9:11; Ps. 74:13; 78:13; 114:3, 5; Is. 63:12, 13

14:22 b Ex. 15:19; Josh. 3:17; 4:22; Neh. 9:11; Ps. 66:6; 78:13; Is. 63:13; 1 Cor. 10:1; Heb. 11:29

14:22 c Ex. 14:29; 15:8; Hab. 3:10

14:24 d Judg. 7:19

14:24 e Ex. 13:21

14:24 4 confused

14:25 f Ex. 7:5; 14:4, 14, 18

14:25 5 Sam., LXX, Syr. bound

14:27 g Josh. 4:18

14:27 h Ex. 15:1, 7; Deut. 11:4; Neh. 9:11; Ps. 78:53; Heb. 11:29

14:27 6 Lit. shook off

14:28 i Ps. 78:53; 106:11

14:29 j Ex. 14:22; Ps. 66:6; 78:52, 53; Is. 11:15

14:30 k Ex. 14:13; Ps. 106:8, 10; Is. 63:8, 11

14:30 l Ps. 58:10; 59:10

14:30 7 delivered

14:31 m Ex. 4:31; 19:9; Ps. 106:12; John 2:11; 11:45

14:31 8 Lit. hand with which the LORD worked

Exodus 15

15:1 a Ps. 106:12; Rev. 15:3

15:1 b Is. 12:1–6

15:2 c Ps. 18:1, 2; Is. 12:2; Hab. 3:18, 19

15:2 d Gen. 28:21, 22

15:2 e Ex. 3:6, 15, 16

15:2 f 2 Sam. 22:47; Ps. 99:5; Is. 25:1

15:3 g Ex. 14:14; Rev. 19:11

15:3 h Ex. 3:15; 6:2, 3, 7, 8; Ps. 24:8; 83:18

15:4 i Ex. 14:28

15:4 j Ex. 14:7

15:5 k Ex. 15:10; Neh. 9:11

15:6 l Ex. 3:20; Ps. 17:7; 118:15

15:7 m Deut. 33:26

15:7 n Ps. 78:49, 50

15:7 o Ps. 59:13

15:7 p Deut. 4:24; Is. 5:24; Heb. 12:29

15:8 q Ex. 14:21, 22, 29

15:8 r Ps. 78:13

15:8 1 became firm

15:9 s Judg. 5:30

15:9 t Is. 53:12

15:11 u Ex. 8:10; 9:14; Deut. 3:24; 2 Sam. 7:22; 1 Kin. 8:23; Ps. 71:19; 86:8; Mic. 7:18

15:11 v Ps. 68:35; Is. 6:3; Rev. 4:8

15:11 w 1 Chr. 16:25

15:11 x Ex. 3:20; Ps. 77:11, 14

15:11 2 mighty ones

15:13 y Neh. 9:12; (Ps. 77:20)

15:13 z Ex. 15:17; Deut. 12:5; Ps. 78:54

15:14 a Josh. 2:9

15:14 b Ps. 48:6

15:14 3 Anguish

15:15 c Gen. 36:15, 40

15:15 d Deut. 2:4

15:15 e Num. 22:3, 4

15:15 f Josh. 5:1

15:15 g Josh. 2:9–11, 24

15:16 h Ex. 23:27; Deut. 2:25; Josh. 2:9

15:16 i 1 Sam. 25:37

15:16 j Ex. 15:13; Ps. 74:2; Is. 43:1; Jer. 31:11; (Titus 2:14); 2 Pet. 2:1

15:17 k Ps. 44:2; 80:8, 15

15:17 l Ps. 2:6; 78:54, 68

15:17 m Ps. 68:16; 76:2; 132:13, 14

15:18 n 2 Sam. 7:16; Ps. 10:16; 29:10; Is. 57:15

15:19 o Ex. 14:23

15:19 p Ex. 14:28

15:20 q Judg. 4:4

15:20 r Ex. 2:4; Num. 26:59; 1 Chr. 6:3; Mic. 6:4

15:20 s 1 Sam. 18:6; 1 Chr. 15:16; Ps. 68:25; 81:2; 149:3; Jer. 31:4

15:20 t Judg. 11:34; 21:21; 2 Sam. 6:16; Ps. 30:11; 150:4

15:21 u 1 Sam. 18:7

15:21 v Ex. 15:1

15:22 w Gen. 16:7; 20:1; 25:18; Num. 33:8

15:22 x Ex. 17:1; Num. 20:2

15:23 y Num. 33:8; Ruth 1:20

15:23 4 Lit. Bitter

15:24 z Ex. 14:11; 16:2; Ps. 106:13

15:25 a 2 Kin. 2:21

15:25 b Josh. 24:25

15:25 c Ex. 16:4; Deut. 8:2, 16; Judg. 2:22; 3:1, 4; Ps. 66:10

15:25 5 regulation

15:26 d Ex. 19:5, 6; Deut. 7:12, 15

15:26 e Deut. 28:27, 58, 60

15:26 f Ex. 23:25; Deut. 32:39; Ps. 41:3, 4; 103:3; 147:3

15:27 g Num. 33:9

Exodus 16

16:1 a Num. 33:10, 11; Ezek. 30:15

16:1 b Ex. 12:6, 51; 19:1

16:2 c Ex. 14:11; 15:24; Ps. 106:25; 1 Cor. 10:10

16:3 d Ex. 17:3; Num. 14:2, 3; 20:3; Lam. 4:9

16:3 e Num. 11:4, 5

16:4 f Neh. 9:15; Ps. 78:23–25; 105:40; (John 6:31–35); 1 Cor. 10:3

16:4 g Ex. 15:25; Deut. 8:2, 16

16:4 h Judg. 2:22

16:4 1 Lit. the portion of a day in its day

16:5 i Ex. 16:22, 29; Lev. 25:21

16:6 j Ex. 6:7

16:7 k Ex. 16:10, 12; Is. 35:2; 40:5; John 11:4, 40

16:7 l Num. 14:27; 17:5

16:7 m Num. 16:11

16:8 n 1 Sam. 8:7; Luke 10:16; (Rom. 13:2); 1 Thess. 4:8

16:9 o Num. 16:16

16:10 p Ex. 13:21; 16:7; Num. 16:19; 1 Kin. 8:10

16:12 q Ex. 16:8; Num. 14:27

16:12 r Ex. 16:6

16:12 s Ex. 16:7; 1 Kin. 20:28; Joel 3:17

16:13 t Num. 11:31; Ps. 78:27–29; 105:40

16:13 u Num. 11:9

16:14 v Ex. 16:31; Num. 11:7, 8; Deut. 8:3; Neh. 9:15; Ps. 78:24; 105:40

16:14 w Ps. 147:16

16:15 x Ex. 16:4; Neh. 9:15; Ps. 78:24; (John 6:31, 49, 58); 1 Cor. 10:3

16:16 y Ex. 12:4

16:16 z Ex. 16:32, 36

16:18 a 2 Cor. 8:15

16:19 b Ex. 12:10; 16:23; 23:18

16:20 2 listen to

16:23 c Gen. 2:3; Ex. 20:8–11; 23:12; 31:15; 35:2; Lev. 23:3; Neh. 9:13, 14

16:24 d Ex. 16:20

16:26 e Ex. 20:9, 10

16:28 f 2 Kin. 17:14; Ps. 78:10; 106:13

16:31 g Num. 11:7–9; Deut. 8:3, 16

16:31 3 Lit. What? Ex. 16:15

16:33 h Heb. 9:4; Rev. 2:17

16:34 i Ex. 25:16, 21; 27:21; 40:20; Num. 17:10

16:35 j Deut. 8:3, 16

16:35 k Num. 33:38; John 6:31, 49

16:35 l Josh. 5:12; Neh. 9:20, 21

Exodus 17

17:1 a Ex. 16:1

17:1 b Num. 33:11–15

17:1 c Ex. 15:22; Num. 20:2

17:2 d Ex. 14:11; Num. 20:2, 3, 13

17:2 e (Deut. 6:16); Ps. 78:18, 41; (Matt. 4:7); 1 Cor. 10:9

17:3 f Ex. 16:2, 3

17:3 g Ex. 12:38

17:4 h Ex. 14:15

17:4 i John 8:59; 10:31

17:4 1 Put me to death by stoning

17:5 j Ezek. 2:6

17:5 k Num. 20:8

17:6 l Num. 20:10, 11; Deut. 8:15; Neh. 9:15; Ps. 78:15; 105:41; 114:8; (1 Cor. 10:4)

17:7 m Num. 20:13, 24; 27:14; Ps. 81:7

17:7 2 Lit. Tempted

17:7 3 Lit. Contention

17:7 4 tested

17:8 n Gen. 36:12; Num. 24:20; Deut. 25:17–19; 1 Sam. 15:2

17:9 o Ex. 4:20

17:11 p (James 5:16)

17:12 5 Weary of being held up

17:14 q Ex. 24:4; 34:27; Num. 33:2

17:14 r Deut. 25:19; 1 Sam. 15:3; 2 Sam. 1:1; 1 Chr. 4:43

17:15 6 Heb. YHWH Nissi

17:16 s Gen. 22:14–16

17:16 7 Lit. a hand is upon the throne of the LORD

Exodus 18

18:1 a Ex. 2:16, 18; 3:1

18:1 b (Ps. 106:2, 8)

18:2 c Ex. 2:21; 4:20–26

18:3 d Ex. 2:20; 4:20; Acts 7:29

18:3 e Ex. 2:22

18:3 1 Lit. Stranger There

18:3 2 sojourner, temporary resident

18:4 f Gen. 49:25

18:4 3 Lit. My God Is Help

18:5 g Ex. 3:1, 12; 4:27; 24:13

18:7 h Gen. 18:2

18:7 i Gen. 29:13; Ex. 4:27

18:8 j Ex. 15:6, 16; Ps. 81:7

18:9 k (Is. 63:7–14)

18:10 l Gen. 14:20; 2 Sam. 18:28; 1 Kin. 8:56; Ps. 68:19, 20

18:11 m Ex. 12:12; 15:11; 2 Chr. 2:5; Ps. 95:3; 97:9; 135:5

18:11 n Ex. 1:10, 16, 22; 5:2, 7

18:11 o Luke 1:51

18:11 4 acted presumptuously

18:12 p Ex. 24:5

18:12 q Gen. 31:54; Deut. 12:7

18:12 5 So with MT, LXX; Syr., Tg., Vg. offered

18:13 r Deut. 33:4, 5; Matt. 23:2

18:14 6 Sit as judge

18:15 s Lev. 24:12; Num. 9:6, 8; 27:5; Deut. 17:8–13

18:16 t Ex. 24:14; Deut. 19:17

18:16 7 dispute

18:18 u Num. 11:14, 17; Deut. 1:12

18:19 v Ex. 4:16; 20:19

18:19 w Num. 9:8; 27:5

18:19 8 advice

18:20 x Deut. 5:1

18:20 y Deut. 1:18

18:21 z Ex. 18:24, 25; Deut. 1:13, 15; 2 Chr. 19:5–10; Ps. 15:1–5; Acts 6:3

18:21 a Gen. 42:18; 2 Sam. 23:3

18:21 b Ezek. 18:8

18:21 c Deut. 16:19

18:22 d Lev. 24:11; Deut. 1:17

18:22 e Num. 11:17

18:23 f Ex. 16:29

18:25 g Ex. 18:21; Deut. 1:15

18:26 h Job 29:16

18:26 9 difficult matters

18:27 i Num. 10:29, 30

Exodus 19

19:1 a Num. 33:15

19:2 b Ex. 17:1

19:2 c Ex. 3:1, 12; 18:5

19:3 d Acts 7:38

19:3 e Ex. 3:4

19:4 f Deut. 29:2

19:4 g Deut. 32:11; Is. 63:9; Rev. 12:14

19:4 1 sustained

19:5 h Ex. 15:26; 23:22

19:5 i Deut. 5:2; Ps. 78:10

19:5 j Deut. 4:20; 7:6; 14:2; 26:18; 1 Kin. 8:53; Ps. 135:4; Titus 2:14; 1 Pet. 2:9

19:5 k Ex. 9:29; Deut. 10:14; Job 41:11; Ps. 50:12; 1 Cor. 10:26

19:6 l Deut. 33:2–4; (1 Pet. 2:5, 9; Rev. 1:6; 5:10)

19:6 m Deut. 7:6; 14:21; 26:19; Is. 62:12; (1 Cor. 3:17)

19:7 n Ex. 4:29, 30

19:7 2 set

19:8 o Ex. 4:31; 24:3, 7; Deut. 5:27; 26:17

19:9 p Ex. 19:16; 20:21; 24:15; Deut. 4:11; Ps. 99:7; Matt. 17:5

19:9 q Deut. 4:12, 36; John 12:29, 30

19:10 r Lev. 11:44, 45; (Heb. 10:22)

19:12 s Ex. 34:3; Heb. 12:20

19:15 t (1 Cor. 7:5)

19:16 u Heb. 12:18, 19

19:16 v Heb. 12:21

19:17 w Deut. 4:10

19:18 x Deut. 4:11; Judg. 5:5; Ps. 104:32; 144:5

19:18 y Ex. 3:2; 24:17; Deut. 5:4; 2 Chr. 7:1–3; Heb. 12:18

19:18 z Gen. 15:17; 19:28; Rev. 15:8

19:18 a Ps. 68:8; 1 Kin. 19:12; Jer. 4:24; (Heb. 12:26)

19:18 3 LXX all the people

19:19 b Heb. 12:21

19:19 c Neh. 9:13; Ps. 81:7

19:21 d 1 Sam. 6:19

19:22 e Ex. 19:24; 24:5

19:22 f Lev. 10:3; 21:6–8

19:22 g 2 Sam. 6:7, 8

19:23 h Ex. 19:12

Exodus 20

20:1 a Deut. 5:22

20:2 b Hos. 13:4

20:2 c Ex. 13:3; Deut. 7:8

20:2 1 slaves

20:3 d Deut. 6:14; 2 Kin. 17:35; Jer. 25:6; 35:15

20:4 e Lev. 19:4; 26:1; Deut. 4:15–19; 27:15

20:5 f Is. 44:15, 19

20:5 g Ex. 34:14; Deut. 4:24; Josh. 24:19; Nah. 1:2

20:5 h Num. 14:18, 33; Deut. 5:9, 10; 1 Kin. 21:29; Ps. 79:8; Jer. 32:18

20:5 2 worship

20:5 3 punishing

20:6 i Deut. 7:9; Rom. 11:28

20:7 j Lev. 19:12; Deut. 6:13; 10:20; (Matt. 5:33–37)

20:7 k Mic. 6:11

20:8 l Ex. 23:12; 31:13–16; Lev. 26:2; Deut. 5:12

20:9 m Ex. 34:21; 35:2, 3; Lev. 23:3; Deut. 5:13; Luke 13:14

20:10 n Gen. 2:2, 3

20:10 o Neh. 13:16–19

20:11 p Gen. 2:2, 3; Ex. 31:17

20:12 q Lev. 19:3; Deut. 27:16; Matt. 15:4; 19:19; Mark 7:10; 10:19; Luke 18:20; Eph. 6:2

20:12 r Deut. 5:16, 33; 6:2; 11:8, 9

20:13 s (Matt. 5:21, 22); 19:18; Mark 10:19; Luke 18:20; Rom. 13:9; (1 John 3:15)

20:14 t Matt. 5:27; Mark 10:19; Luke 18:20; Rom. 13:9; James 2:11

20:14 u Lev. 20:10; Deut. 5:18

20:15 v Ex. 21:16; Lev. 19:11, 13; Matt. 19:18; Rom. 13:9

20:16 w Ex. 23:1, 7; Deut. 5:20; Matt. 19:18

20:17 x (Luke 12:15); Rom. 7:7; 13:9; (Eph. 5:3, 5); Heb. 13:5

20:17 y 2 Sam. 11:2; (Matt. 5:28)

20:18 z Heb. 12:18, 19

20:18 a Rev. 1:10, 12

20:18 b Ex. 19:16, 18

20:19 c Gal. 3:19; Heb. 12:19

20:19 d Deut. 5:5, 23–27

20:20 e Ex. 14:13; (Is. 41:10, 13)

20:20 f Ex. 15:25; (Deut. 13:3)

20:20 g Deut. 4:10; 6:24; Prov. 3:7; 16:6; Is. 8:13

20:21 h Ex. 19:16; Deut. 5:22

20:22 i Deut. 4:36; 5:24, 26; Neh. 9:13

20:23 j Ex. 32:1, 2, 4; Deut. 29:17

20:24 k Ex. 20:25; 27:1–8

20:24 l Ex. 24:5; Lev. 1:2

20:24 m Deut. 12:5; 16:6, 11; 1 Kin. 9:3; 2 Chr. 6:6

20:24 n Gen. 12:2

20:24 4 cause My name to be remembered

20:25 o Deut. 27:5

20:25 p Josh. 8:30, 31

20:26 q Ex. 28:42, 43

Exodus 21

21:1 a Ex. 24:3, 4; Deut. 4:14; 6:1

21:1 1 ordinances

21:2 b Lev. 25:39–43; Deut. 15:12–18; Jer. 34:14

21:5 c Deut. 15:16, 17

21:6 d Ex. 12:12; 22:8, 9

21:7 e Neh. 5:5

21:8 2 Lit. is evil in the eyes of

21:10 f (1 Cor. 7:3, 5)

21:12 g Gen. 9:6; Lev. 24:17; Num. 35:30; (Matt. 26:52)

21:13 h Deut. 19:4, 5

21:13 i 1 Sam. 24:4, 10, 18

21:13 j Num. 35:11; Deut. 19:3; Josh. 20:2

21:14 k Deut. 19:11, 12; (Heb. 10:26)

21:14 l 1 Kin. 2:28–34

21:16 m Deut. 24:7

21:16 n Gen. 37:28

21:16 o Ex. 22:4

21:17 p Lev. 20:9; Prov. 20:20; Matt. 15:4; Mark 7:10

21:19 q 2 Sam. 3:29

21:19 3 exempt from punishment

21:21 r Lev. 25:44–46

21:22 s Ex. 18:21, 22; 21:30; Deut. 22:18

21:22 4 struggle

21:22 5 Lit. her children come out

21:24 t Lev. 24:20; Deut. 19:21; (Matt. 5:38–44; 1 Pet. 2:19–21)

21:28 u Gen. 9:5

21:28 6 exempt from punishment

21:29 7 was inclined

21:30 v Ex. 21:22; Num. 35:31

21:32 w Zech. 11:12, 13; Matt. 26:15; 27:3, 9

21:32 x Ex. 21:28

Exodus 22

22:1 a 2 Sam. 12:6; Prov. 6:31; Luke 19:8

22:2 b Job 24:16; Matt. 6:19; 24:43; 1 Pet. 4:15

22:2 c Num. 35:27

22:3 d Ex. 21:2; Matt. 18:25

22:3 1 Sold as a slave

22:4 e Ex. 21:16

22:4 f Prov. 6:31

22:7 g Lev. 6:1–7

22:7 h Ex. 22:4

22:8 i Ex. 21:6, 22; 22:28; Deut. 17:8, 9; 19:17

22:9 j Deut. 25:1; 2 Chr. 19:10

22:11 k Heb. 6:16

22:12 l Gen. 31:39

22:13 m Gen. 31:39

22:16 n Deut. 22:28, 29

22:17 o Gen. 34:12; 1 Sam. 18:25

22:18 p Lev. 19:31; 20:6, 27; Deut. 18:10, 11; 1 Sam. 28:3–10; Jer. 27:9, 10

22:19 q Lev. 18:23; 20:15, 16; Deut. 27:21

22:20 r Ex. 32:8; 34:15; Lev. 17:7; Num. 25:2; Deut. 17:2, 3, 5; 1 Kin. 18:40; 2 Kin. 10:25

22:21 s Ex. 23:9; Deut. 10:19; Zech. 7:10

22:21 2 sojourner

22:22 t Deut. 24:17, 18; Prov. 23:10, 11; Jer. 7:6, 7; (James 1:27)

22:23 u (Luke 18:7)

22:23 v Deut. 10:17, 18; Ps. 18:6

22:24 w Ps. 69:24

22:24 x Ps. 109:9

22:25 y Lev. 25:35–37

22:25 z Deut. 23:19, 20; Neh. 5:1–13; Ps. 15:5; Ezek. 18:8

22:26 a Deut. 24:6, 10–13; Job 24:3; Prov. 20:16; Amos 2:8

22:27 b Ex. 34:6, 7

22:28 c Eccl. 10:20

22:28 d Acts 23:5

22:29 e Ex. 23:16, 19; Deut. 26:2–11; Prov. 3:9

22:29 f Ex. 13:2, 12, 15

22:30 g Deut. 15:19

22:30 h Lev. 22:27

22:31 i Ex. 19:6; Lev. 11:44; 19:2

22:31 j Lev. 7:24; 17:15; Ezek. 4:14

Exodus 23

23:1 a Ex. 20:16; Lev. 19:11; Deut. 5:20; Ps. 101:5; (Prov. 10:18)

23:1 b Deut. 19:16–21; Ps. 35:11; (Prov. 19:5); Acts 6:11

23:2 c Gen. 7:1

23:2 d Lev. 19:15

23:3 e Ex. 23:6; Lev. 19:15; Deut. 1:17; 16:19

23:4 f (Rom. 12:20)

23:5 g Deut. 22:4

23:6 h Eccl. 5:8

23:7 i Ex. 20:16; Ps. 119:29; Eph. 4:25

23:7 j Matt. 27:4

23:7 k Ex. 34:7; Deut. 25:1; Rom. 1:18

23:8 l Deut. 10:17; 16:19; Prov. 15:27; 17:8, 23; Is. 5:22, 23

23:9 m Ex. 22:21; Lev. 19:33; Deut. 24:17; 27:19

23:9 1 sojourner

23:10 n Lev. 25:1–7

23:11 2 olive yards

23:12 o Luke 13:14

23:13 p Deut. 4:9, 23; 1 Tim. 4:16

23:13 q Josh. 23:7; Ps. 16:4; Hos. 2:17

23:14 r Ex. 23:17; 34:22–24; Deut. 16:16

23:15 s Ex. 12:14–20; Lev. 23:6–8; Num. 28:16–25

23:15 t Ex. 22:29; 34:20

23:16 u Ex. 34:22; Lev. 23:10; Num. 28:26

23:16 v Deut. 16:13

23:17 w Ex. 23:14; 34:23; Deut. 16:16

23:17 3 Heb. YHWH, usually translated LORD

23:18 x Ex. 34:25; Lev. 2:11

23:18 y Ex. 12:10; Lev. 7:15; Deut. 16:4

23:18 4 feast

23:19 z Ex. 22:29; 34:26; Deut. 26:2, 10; Neh. 10:35; Prov. 3:9

23:19 a Deut. 14:21

23:20 b Ex. 3:2; 13:15; 14:19; Josh. 5:14

23:21 c Num. 14:11; Deut. 9:7; Ps. 78:40, 56

23:21 d Deut. 18:19; 1 John 5:16

23:21 e Is. 9:6; Jer. 23:6

23:22 f Gen. 12:3; Num. 24:9; Deut. 30:7; Jer. 30:20

23:23 g Ex. 23:20

23:23 h Josh. 24:8, 11

23:23 5 annihilate them

23:24 i Ex. 20:5; 23:13, 33

23:24 j Deut. 12:30, 31

23:24 k Ex. 34:13; Num. 33:52; Deut. 7:5; 12:3; 2 Kin. 18:4

23:25 l Deut. 6:13; (Matt. 4:10)

23:25 m Deut. 28:5

23:25 n Ex. 15:26; Deut. 7:15

23:26 o Deut. 7:14; 28:4; Mal. 3:11

23:26 p 1 Chr. 23:1

23:27 q Gen. 35:5; Ex. 15:16; Deut. 2:25; Josh. 2:9

23:27 r Deut. 7:23

23:28 s Deut. 7:20; Josh. 24:12

23:29 t Deut. 7:22

23:31 u Gen. 15:18; Deut. 1:7, 8; 11:24; 1 Kin. 4:21, 24

23:31 v Josh. 21:44

23:31 6 boundaries

23:31 7 Heb. Nahar, the Euphrates

23:32 w Ex. 34:12, 15; Deut. 7:2

23:32 8 treaty

23:33 x Ex. 34:12; Deut. 12:30; Josh. 23:13; Judg. 2:3; 1 Sam. 18:21; Ps. 106:36

Exodus 24

24:1 a Ex. 6:23; 28:1; Lev. 10:1, 2

24:1 b Ex. 1:5; Num. 11:16

24:3 c Ex. 19:8; 24:7; Deut. 5:27; (Gal. 3:19)

24:3 1 ordinances

24:4 d Ex. 17:14; 34:27; Deut. 31:9

24:4 e Gen. 28:18

24:5 f Ex. 18:12; 20:24

24:6 g Ex. 29:16, 20; Heb. 9:18

24:7 h Ex. 24:4; Heb. 9:19

24:8 i Zech. 9:11; (Matt. 26:28; Mark 14:24; Luke 22:20; 1 Cor. 11:25; Heb. 9:19, 20; 13:20; 1 Pet. 1:2)

24:10 j Ex. 24:11; Num. 12:8; Is. 6:5; (John 1:18; 6:46); 1 John 4:12

24:10 k Ezek. 1:26; Rev. 4:3

24:10 l Matt. 17:2

24:10 2 Lit. substance of heaven

24:11 m Ex. 19:21

24:11 n Gen. 32:30; Judg. 13:22

24:11 o 1 Cor. 10:18

24:11 3 stretch out His

24:12 p Ex. 24:2, 15

24:12 q Ex. 31:18; 32:15; Deut. 5:22

24:13 r Ex. 32:17

24:14 s Ex. 17:10, 12

24:15 t Ex. 19:9; Matt. 17:5

24:16 u Ex. 16:10; 33:18; Num. 14:10

24:17 v Ex. 3:2; Deut. 4:26, 36; 9:3; Heb. 12:18, 29

24:18 w Ex. 34:28; Deut. 9:9; 10:10

Exodus 25

25:2 a Ex. 35:4–9, 21; 1 Chr. 29:3, 5, 9; Ezra 2:68; Neh. 11:2; (2 Cor. 8:11–13; 9:7)

25:2 1 heave offering

25:5 2 Or dolphin

25:6 b Ex. 27:20

25:6 c Ex. 30:23

25:7 d Ex. 28:4, 6–14

25:8 e Ex. 36:1, 3, 4; Lev. 4:6; 10:4; 21:12; Heb. 9:1, 2

25:8 f Ex. 29:45; 1 Kin. 6:13; (2 Cor. 6:16; Heb. 3:6; Rev. 2:13)

25:8 3 sacred place

25:10 g Ex. 37:1–9; Deut. 10:3; Heb. 9:4

25:11 h Ex. 37:2; Heb. 9:4

25:15 i Num. 4:6; 1 Kin. 8:8

25:16 j Ex. 16:34; 31:18; Deut. 10:2; 31:26; 1 Kin. 8:9; Heb. 9:4

25:17 k Ex. 37:6; Heb. 9:5

25:20 l 1 Kin. 8:7; 1 Chr. 28:18; Heb. 9:5

25:21 m Ex. 26:34; 40:20

25:21 n Ex. 25:16

25:22 o Ex. 29:42, 43; 30:6, 36; Lev. 16:2; Num. 17:4

25:22 p Num. 7:89; 1 Sam. 4:4; 2 Sam. 6:2; 2 Kin. 19:15; Ps. 80:1; Is. 37:16

25:23 q Ex. 37:10–16; 1 Kin. 7:48; 2 Chr. 4:8; Heb. 9:2

25:29 r Ex. 37:16; Num. 4:7

25:30 s Ex. 39:36; 40:23; Lev. 24:5–9

25:31 t Ex. 37:17–24; 1 Kin. 7:49; Zech. 4:2; Heb. 9:2; Rev. 1:12

25:33 u Ex. 37:19

25:34 v Ex. 37:20–22

25:37 w Ex. 27:21; 30:8; Lev. 24:3, 4; 2 Chr. 13:11

25:37 x Num. 8:2

25:40 y Ex. 25:9; 26:30; Num. 8:4; 1 Chr. 28:11, 19; Acts 7:44; (Heb. 8:5)

Exodus 26

26:1 a Ex. 36:8–19

26:2 1 Lit. one measure

26:7 b Ex. 36:14

26:14 c Ex. 35:7, 23; 36:19

26:15 d Ex. 36:20–34

26:17 2 Projections for joining, lit. hands

26:24 3 Lit. doubled

26:28 e Ex. 36:33

26:30 f Ex. 25:9, 40; 27:8; 39:32; Num. 8:4; Acts 7:44; (Heb. 8:2, 5)

26:31 g Ex. 27:21; 36:35–38; Lev. 16:2; 2 Chr. 3:14; Matt. 27:51; Heb. 9:3; 10:20

26:33 h Ex. 25:10–16; 40:21

26:33 i Lev. 16:2; Heb. 9:2, 3

26:34 j Ex. 25:17–22; 40:20; Heb. 9:5

26:35 k Ex. 40:22; Heb. 9:2

26:35 l Ex. 40:24

26:36 m Ex. 36:37

26:37 n Ex. 36:38

Exodus 27

27:1 a Ex. 38:1; Ezek. 43:13

27:8 b Ex. 25:40; 26:30; Acts 7:44; (Heb. 8:5)

27:9 c Ex. 38:9–20

27:17 d Ex. 38:19

27:20 e Ex. 35:8, 28; Lev. 24:1–4

27:20 1 Lit. ascend

27:21 f Ex. 26:31, 33

27:21 g Ex. 30:8; 1 Sam. 3:3; 2 Chr. 13:11

27:21 h Ex. 28:43; 29:9; Lev. 3:17; 16:34; Num. 18:23; 19:21; 1 Sam. 30:25

Exodus 28

28:1 a Num. 3:10; 18:7

28:1 b Ps. 99:6; Heb. 5:4

28:1 c Ex. 24:1, 9; Lev. 10:1

28:1 d Ex. 6:23; Lev. 10:6, 16

28:2 e Ex. 29:5, 29; 31:10; 39:1–31; Lev. 8:7–9, 30

28:2 1 sacred

28:3 f Ex. 31:6; 36:1

28:3 g Ex. 31:3; 35:30, 31; Is. 11:2; Eph. 1:17

28:4 h Ex. 28:15

28:4 i Ex. 28:6

28:4 j Ex. 28:31

28:4 k Ex. 28:39

28:4 l Lev. 8:7

28:4 2 Ornamented vest

28:6 m Ex. 39:2–7; Lev. 8:7

28:8 3 ingenious work of

28:9 n Ex. 35:27

28:10 o Gen. 29:31—30:24; 35:16–18

28:11 p Ex. 35:35

28:12 q Ex. 28:29, 30; 39:6, 7

28:12 r Lev. 24:7; Num. 31:54; Josh. 4:7; Zech. 6:14; 1 Cor. 11:24

28:15 s Ex. 39:8–21

28:17 t Ex. 39:10

28:17 4 Or ruby

28:19 5 Or amber

28:20 6 Or yellow jasper

28:20 7 Or carnelian

28:27 8 ingenious work of

28:29 u Ex. 28:12

28:30 v Lev. 8:8; Num. 27:21; Deut. 33:8; 1 Sam. 28:6; Ezra 2:63; Neh. 7:65

28:30 9 Lit. Lights and the Perfections

28:31 w Ex. 39:22–26

28:36 x Ex. 39:30, 31; Lev. 8:9; Zech. 14:20

28:38 y Ex. 28:43; Lev. 10:17; 22:9, 16; Num. 18:1; (Is. 53:11); Ezek. 4:4–6; (John 1:29; Heb. 9:28; 1 Pet. 2:24)

28:38 z Lev. 1:4; 22:27; 23:11; Is. 56:7

28:38 10 sacred

28:39 a Ex. 35:35; 39:27–29

28:40 b Ex. 28:4; 39:27–29, 41; Ezek. 44:17, 18

28:40 c Ex. 28:2

28:40 11 headpieces or turbans

28:41 d Ex. 29:7–9; 30:30; 40:15; Lev. 10:7

28:41 e Ex. 29:9; Lev. 8; Heb. 7:28

28:41 12 set them apart

28:42 f Ex. 39:28; Lev. 6:10; 16:4; Ezek. 44:18

28:42 13 bare flesh

28:42 14 Lit. be

28:43 g Ex. 20:26

28:43 h Lev. 5:1, 17; 20:19, 20; 22:9; Num. 9:13; 18:22

28:43 i Ex. 27:21; Lev. 17:7

28:43 15 guilt

Exodus 29

29:1 a Lev. 8; (Heb. 7:26–28)

29:2 b Lev. 2:4; 6:19–23

29:4 c Ex. 40:12; Lev. 8:6; (Heb. 10:22)

29:5 d Ex. 28:2; Lev. 8:7

29:5 e Ex. 28:8

29:6 f Ex. 28:36, 37; Lev. 8:9

29:7 g Ex. 25:6; 30:25–31; Lev. 8:12; 10:7; 21:10; Num. 35:25; Ps. 133:2

29:8 h Ex. 28:39, 40; Lev. 8:13

29:9 i Ex. 40:15; Num. 3:10; 18:7; 25:13; Deut. 18:5

29:9 j Ex. 28:41; Lev. 8

29:10 k Lev. 1:4; 8:14

29:12 l Lev. 8:15

29:12 m Ex. 27:2; 30:2; Lev. 4:7

29:13 n Lev. 1:8; 3:3, 4

29:14 o Lev. 4:11, 12, 21; Heb. 13:11

29:15 p Lev. 8:18

29:15 q Lev. 1:4–9

29:16 r Ex. 24:6; Lev. 1:5, 11

29:18 s Ex. 20:24

29:19 t Lev. 8:22

29:21 u Ex. 30:25, 31; Lev. 8:30

29:21 v Ex. 28:41; 29:1; (Heb. 9:22)

29:23 w Lev. 8:26

29:24 x Lev. 7:30; 10:14

29:25 y Lev. 8:28

29:26 z Lev. 7:31, 34; 8:29

29:27 a Lev. 7:31, 34; Num. 18:11, 18; Deut. 18:3

29:28 b Lev. 10:15

29:28 c Lev. 3:1; 7:34

29:29 d Ex. 28:2

29:29 e Num. 20:26, 28

29:29 f Ex. 28:41; 30:30; Num. 18:8

29:30 g Num. 20:28

29:30 h Lev. 8:35

29:30 1 sanctuary

29:31 i Lev. 8:31

29:32 j Matt. 12:4

29:33 k Lev. 10:14, 15, 17

29:33 l Ex. 12:43; Lev. 22:10

29:34 m Ex. 12:10; 23:18; 34:25; Lev. 7:18; 8:32

29:35 n Lev. 8:33–35

29:36 o Heb. 10:11

29:36 p Ex. 30:26–29; 40:10, 11

29:37 q Num. 4:15; Hag. 2:11–13; Matt. 23:19

29:38 r Num. 28:3–31; 29:6–38; 1 Chr. 16:40; Ezra 3:3

29:38 s Dan. 12:11

29:39 t Ezek. 46:13–15

29:39 2 Lit. between the two evenings

29:41 u 1 Kin. 18:29, 36; 2 Kin. 16:15; Ezra 9:4, 5; Ps. 141:2

29:41 3 Lit. between the two evenings

29:42 v Ex. 30:8

29:42 w Ex. 25:22; 33:7, 9; Num. 17:4

29:43 x Ex. 40:34; 1 Kin. 8:11; 2 Chr. 5:14; Ezek. 43:5; Hag. 2:7, 9

29:44 y Lev. 21:15

29:45 z Ex. 25:8; Lev. 26:12; Num. 5:3; Deut. 12:11; Zech. 2:10; (John 14:17, 23; Rev. 21:3)

29:45 a Gen. 17:8; Lev. 11:45

29:46 b Ex. 16:12; 20:2; Deut. 4:35

29:46 c Lev. 11:45

Exodus 30

30:1 a Ex. 37:25–29

30:3 1 border

30:6 b Ex. 26:31–35

30:6 c Ex. 25:21, 22

30:7 d Ex. 30:34; 1 Sam. 2:28; 1 Chr. 23:13; Luke 1:9

30:7 e Ex. 27:20, 21

30:8 2 Lit. between the two evenings

30:9 f Lev. 10:1

30:10 g Lev. 16:3–34

30:12 h Ex. 38:25, 26; Num. 1:2; 26:2; 2 Sam. 24:2

30:12 i Num. 31:50; (Matt. 20:28; 1 Pet. 1:18, 19)

30:12 j 2 Sam. 24:15

30:12 3 the price of a life

30:13 k Matt. 17:24

30:13 l Lev. 27:25; Num. 3:47; Ezek. 45:12

30:13 m Ex. 38:26

30:14 4 contribution

30:15 n Job 34:19; Prov. 22:2; (Eph. 6:9)

30:16 o Ex. 38:25–31

30:16 p Num. 16:40

30:16 5 give

30:18 q Ex. 38:8; 1 Kin. 7:38

30:18 r Ex. 40:30

30:18 6 basin

30:19 s Ex. 40:31, 32; Ps. 26:6; Is. 52:11; John 13:8, 10; Heb. 10:22

30:21 t Ex. 28:43

30:21 7 requirement

30:23 u Song 4:14; Ezek. 27:22

30:23 v Ps. 45:8; Prov. 7:17

30:23 w Song 4:14; Jer. 6:20

30:24 x Ps. 45:8

30:24 y Ex. 29:40

30:25 z Ex. 37:29; 40:9; Lev. 8:10; Num. 35:25; Ps. 89:20; 133:2

30:26 a Ex. 40:9; Lev. 8:10; Num. 7:1

30:29 b Ex. 29:37; Num. 4:15; Hag. 2:11–13

30:30 c Ex. 29:7; Lev. 8:12

30:32 d Ex. 30:25, 37

30:33 e Ex. 30:38

30:33 f Gen. 17:14; Ex. 12:15; Lev. 7:20, 21

30:33 8 mixes

30:33 9 Put to death

30:34 g Ex. 25:6; 37:29

30:35 h Ex. 30:25

30:36 i Ex. 29:42; Lev. 16:2

30:36 j (Ex. 29:37; 30:32); Lev. 2:3

30:37 k Ex. 30:32

30:37 10 Lit. proportion

30:38 l Ex. 30:33

Exodus 31

31:2 a Ex. 35:30—36:1

31:2 b 1 Chr. 2:20

31:3 c Ex. 28:3; 35:31; 1 Kin. 7:14; Eph. 1:17

31:6 d Ex. 35:34

31:6 e Ex. 28:3; 35:10, 35; 36:1

31:7 f Ex. 36:8

31:7 g Ex. 37:1–5

31:7 h Ex. 37:6–9

31:8 i Ex. 37:10–16

31:8 j Ex. 37:17–24; Lev. 24:4

31:9 k Ex. 38:1–7

31:9 l Ex. 38:8

31:10 m Ex. 39:1, 41

31:10 1 Or woven garments

31:11 n Ex. 30:23–33

31:11 o Ex. 30:34–38

31:13 p Ex. 31:17; Lev. 19:3, 30; 26:2; Ezek. 20:12, 20

31:13 q Lev. 20:8

31:13 2 consecrates

31:14 r Ex. 20:8; Deut. 5:12

31:14 s Ex. 31:15; 35:2; Num. 15:32–36; John 7:23

31:14 3 defiles

31:15 t Ex. 20:9–11; Lev. 23:3; Deut. 5:12–14

31:15 u Gen. 2:2; Ex. 16:23; 20:8; 35:2

31:17 v Ex. 31:13; Ezek. 20:12

31:17 w Gen. 1:31; 2:2, 3; Ex. 20:11

31:18 x (Ex. 24:12; 32:15, 16; Deut. 4:13; 5:22; 2 Cor. 3:3)

Exodus 32

32:1 a Ex. 24:18; Deut. 9:9–12

32:1 b Ex. 17:1–3

32:1 c Acts 7:40

32:1 d Ex. 13:21

32:1 e Ex. 32:8

32:1 1 Or a god

32:2 f Ex. 11:2; 35:22; Judg. 8:24–27

32:4 g Ex. 20:3, 4, 23; Deut. 9:16; Judg. 17:3, 4; 1 Kin. 12:28; Neh. 9:18; Ps. 106:19; Acts 7:41

32:4 h Ex. 29:45, 46

32:5 i Lev. 23:2, 4, 21, 37; 2 Kin. 10:20; 2 Chr. 30:5

32:6 j Ex. 32:17–19; Num. 25:2; 1 Cor. 10:7

32:7 k Deut. 9:8–21; Dan. 9:14

32:7 l Gen. 6:11, 12

32:8 m Ex. 20:3, 4, 23; Deut. 32:17

32:8 n 1 Kin. 12:28

32:9 o Ex. 33:3, 5; 34:9; Deut. 9:6; 2 Chr. 30:8; Is. 48:4; (Acts 7:51)

32:9 2 stubborn

32:10 p Deut. 9:14, 19

32:10 q Ex. 22:24

32:10 r Num. 14:12

32:10 3 destroy

32:11 s Deut. 9:18, 26–29

32:11 4 Lit. the face of the LORD

32:12 t Num. 14:13–19; Deut. 9:28; Josh. 7:9

32:12 u Ex. 32:14

32:13 v Gen. 22:16–18; (Heb. 6:13)

32:13 w Gen. 12:7; 13:15; 15:7, 18; 22:17; 26:4; 35:11, 12; Ex. 13:5, 11; 33:1

32:14 x 2 Sam. 24:16

32:15 y Deut. 9:15

32:16 z Ex. 31:18

32:19 a Deut. 9:16, 17

32:20 b Num. 5:17, 24; Deut. 9:21

32:21 c Gen. 26:10

32:22 d Ex. 14:11; Deut. 9:24

32:25 e Ex. 33:4, 5

32:25 f 2 Chr. 28:19

32:27 g Num. 25:5–13

32:29 h Ex. 28:41; 1 Sam. 15:18, 22; Prov. 21:3; Zech. 13:3

32:29 5 Lit. Fill your hand

32:30 i 1 Sam. 12:20, 23

32:30 j 2 Sam. 16:12

32:30 k Num. 25:13

32:31 l Deut. 9:18

32:31 m Ex. 20:23

32:32 n Ps. 69:28; Is. 4:3; Mal. 3:16; Rom. 9:3

32:32 o Dan. 12:1; Phil. 4:3; Rev. 3:5; 21:27

32:33 p Lev. 23:30; (Ezek. 18:4; 33:2, 14, 15)

32:33 q Ex. 17:14; Deut. 29:20; Ps. 9:5; Rev. 3:5; 21:27

32:34 r Ex. 3:17

32:34 s Ex. 23:20; Josh. 5:14

32:34 t Deut. 32:35; Rom. 2:5, 6

32:34 u Ps. 89:32

32:35 v Neh. 9:18

Exodus 33

33:1 a Ex. 32:1, 7, 13; Josh. 3:17

33:1 b Gen. 12:7

33:2 c Ex. 32:34; Josh. 5:14

33:2 d Ex. 23:27–31; Josh. 24:11

33:3 e Ex. 3:8

33:3 f Num. 16:21, 45

33:3 g Ex. 32:9; 33:5

33:3 1 destroy

33:3 2 stubborn

33:4 h Num. 14:1, 39

33:4 i Ezra 9:3; Esth. 4:1, 4; Ezek. 24:17, 23

33:5 j (Ps. 139:23)

33:5 3 jewelry

33:7 k Ex. 29:42, 43

33:7 l Deut. 4:29

33:8 m Num. 16:27

33:9 n Ex. 25:22; 31:18; Ps. 99:7

33:10 o Ex. 4:31

33:11 p Num. 12:8; Deut. 34:10

33:11 q Ex. 24:13

33:12 r Ex. 3:10; 32:34

33:12 s Ex. 33:17; John 10:14, 15; 2 Tim. 2:19

33:13 t Ex. 34:9

33:13 u Ps. 25:4; 27:11; 86:11; 119:33

33:13 v Ex. 3:7, 10; 5:1; 32:12, 14; Deut. 9:26, 29

33:14 w Ex. 3:12; Deut. 4:37; Is. 63:9

33:14 x Deut. 12:10; 25:19; Josh. 21:44; 22:4

33:15 y Ex. 33:3

33:16 z Num. 14:14

33:16 a Ex. 34:10; Deut. 4:7, 34

33:17 b (James 5:16)

33:18 c Ex. 24:16, 17; (1 Tim. 6:16)

33:19 d Ex. 34:6, 7

33:19 e (Rom. 9:15, 16, 18)

33:19 f (Rom. 4:4, 16)

33:20 g (Gen. 32:30)

33:22 h Song 2:14; Is. 2:21

33:22 i Ps. 91:1, 4; Is. 49:2; 51:16

33:23 j Ex. 33:20; (John 1:18)

Exodus 34

34:1 a (Ex. 24:12; 31:18; 32:15, 16, 19; Deut. 4:13)

34:1 b Deut. 10:2, 4

34:2 c Ex. 19:11, 18, 20

34:3 d Ex. 19:12, 13; 24:9–11

34:5 e Ex. 19:9

34:5 f Ex. 33:19

34:6 g Num. 14:18; Deut. 4:31; Neh. 9:17; Joel 2:13

34:6 h Rom. 2:4

34:6 i Ps. 108:4

34:7 j Ex. 20:6

34:7 k Ps. 103:3, 4; Dan. 9:9; Eph. 4:32; 1 John 1:9

34:7 l Josh. 24:19; Job 10:14; Mic. 6:11; Nah. 1:3

34:8 m Ex. 4:31

34:9 n Ex. 33:12–16

34:9 o Ex. 33:3

34:9 p Ps. 33:12; 94:14

34:9 1 stubborn

34:10 q Ex. 34:27, 28; Deut. 5:2

34:10 r Deut. 4:32; Ps. 77:14

34:10 s Ps. 145:6

34:10 2 wonderful acts

34:11 t Deut. 6:25

34:11 u Ex. 23:20–33; 33:2; Josh. 11:23

34:12 v Ex. 23:32, 33

34:13 w Ex. 23:24; Deut. 12:3

34:13 x Deut. 16:21; Judg. 6:25, 26; 2 Kin. 18:4; 2 Chr. 34:3, 4

34:14 y (Ex. 20:3–5)

34:14 z (Is. 9:6; 57:15)

34:14 a (Ex. 20:5; Deut. 4:24)

34:15 b Judg. 2:17

34:15 c Num. 25:1, 2; Deut. 32:37, 38

34:15 d 1 Cor. 8:4, 7, 10

34:16 e Gen. 28:1; Deut. 7:3; Josh. 23:12, 13; 1 Kin. 11:2; Ezra 9:2; Neh. 13:25

34:16 f Num. 25:1, 2; 1 Kin. 11:4

34:17 g Ex. 20:4, 23; 32:8; Lev. 19:4; Deut. 5:8

34:18 h Ex. 12:15, 16

34:18 i Ex. 12:2; 13:4

34:19 j Ex. 13:2; 22:29

34:19 3 the firstborn

34:20 k Ex. 13:13

34:20 l Ex. 22:29; 23:15; Deut. 16:16

34:21 m Ex. 20:9; 23:12; 31:15; 35:2; Lev. 23:3; Deut. 5:13

34:23 n Ex. 23:14–17

34:24 o (Ex. 33:2); Josh. 11:23; 1 Kin. 4:21; 2 Chr. 36:14–16; Ps. 78:55

34:25 p Ex. 12:10

34:26 q Ex. 23:19; Deut. 26:2

34:27 r Ex. 17:14; 24:4; Deut. 31:9

34:28 s Ex. 24:18

34:28 t Ex. 34:1, 4; Deut. 4:31; 10:2, 4

34:28 4 Lit. Ten Words

34:29 u Ex. 32:15

34:29 v Matt. 17:2; 2 Cor. 3:7

34:32 w Ex. 24:3

34:33 x (2 Cor. 3:13, 14)

34:34 y (2 Cor. 3:13–16)

Exodus 35

35:1 a Ex. 34:32

35:2 b Ex. 20:9, 10; Lev. 23:3; Deut. 5:13

35:2 c Num. 15:32–36

35:3 d Ex. 12:16; 16:23

35:4 e Ex. 25:1, 2

35:5 f Ex. 25:2; 1 Chr. 29:14; Mark 12:41–44; 2 Cor. 8:10–12; 9:7

35:5 g Ex. 38:24

35:6 h Ex. 36:8

35:6 i Ex. 36:14

35:8 j Ex. 25:6; 30:23–25

35:10 k Ex. 31:2–6; 36:1, 2

35:11 l Ex. 26:1, 2; 36:14

35:12 m Ex. 25:10–22

35:13 n Ex. 25:23

35:13 o Ex. 25:30; Lev. 24:5, 6

35:14 p Ex. 25:31

35:15 q Ex. 30:1

35:15 r Ex. 30:25

35:15 s Ex. 30:34–38

35:16 t Ex. 27:1–8

35:17 u Ex. 27:9–18

35:19 v Ex. 31:10; 39:1, 41

35:19 1 Or woven garments

35:21 w Ex. 25:2; 35:5, 22, 26, 29; 36:2

35:21 x Ex. 35:24

35:21 2 Lit. lifted him up

35:22 y Ex. 32:2, 3

35:22 z Ex. 11:2

35:23 a 1 Chr. 29:8

35:23 3 Or dolphin

35:25 b Ex. 28:3; 31:6; 36:1

35:26 4 Lit. lifted them up

35:27 c 1 Chr. 29:6; Ezra 2:68

35:28 d Ex. 30:23

35:29 e Ex. 35:5, 21; 36:3; 1 Chr. 29:9

35:30 f Ex. 31:1–6

35:34 g Ex. 31:6

35:35 h Ex. 31:3, 6; 35:31; 1 Kin. 7:14; 2 Chr. 2:14; Is. 28:26

Exodus 36

36:1 a Ex. 28:3; 31:6; 35:10, 35

36:1 b Ex. 25:8

36:1 1 holy place

36:2 c Ex. 35:21, 26; 1 Chr. 29:5, 9, 17

36:2 2 lifted him up

36:3 d Ex. 35:5

36:3 e Ex. 35:27

36:5 f 2 Chr. 24:14; 31:6–10; (2 Cor. 8:2, 3)

36:7 g 1 Kin. 8:64

36:8 h Ex. 26:1–14

36:12 i Ex. 26:5

36:14 j Ex. 26:7

36:19 k Ex. 26:14

36:19 3 Or dolphin

36:20 l Ex. 26:15–29

36:22 m Ex. 26:17

36:22 4 Projections for joining, lit. hands

36:29 5 Lit. doubled

36:31 n Ex. 26:26–29

36:35 o Ex. 26:31–37

36:37 p Ex. 26:36

36:37 6 Lit. variegator, a weaver in colors

Exodus 37

37:1 a Ex. 35:30; 36:1

37:1 b Ex. 25:10–20

37:6 c Ex. 25:17

37:9 d Ex. 25:20

37:10 e Ex. 25:23–29

37:16 f Ex. 25:29

37:17 g Ex. 25:31–39

37:23 h Num. 4:9

37:25 i Ex. 30:1–5

37:28 j Ex. 30:5

37:29 k Ex. 30:23–25

Exodus 38

38:1 a Ex. 27:1–8

38:8 b Ex. 30:18

38:9 c Ex. 27:9–19

38:20 d Ex. 27:19

38:21 e Num. 1:50, 53; 9:15; 10:11; 17:7, 8; 2 Chr. 24:6; Acts 7:44

38:21 f Num. 4:28, 33

38:21 g Ex. 28:1; Lev. 10:6, 16

38:21 1 Lit. These are the things appointed for

38:22 h Ex. 31:2, 6; 1 Chr. 2:18–20

38:23 i Ex. 31:6; 36:1

38:23 2 skillful workman

38:24 j Ex. 35:5, 22

38:24 k Ex. 30:13, 24; Lev. 5:15; 27:3, 25; Num. 3:47; 18:16

38:25 l Ex. 30:11–16; Num. 1:2

38:26 m Ex. 30:13, 15

38:26 n Ex. 12:37; Num. 1:46; 26:51

38:26 3 Lit. a head

38:27 o Ex. 26:19, 21, 25, 32

38:28 p Ex. 27:17

Exodus 39

39:1 a Ex. 25:4; 35:23

39:1 b Ex. 31:10; 35:19

39:1 c Ex. 28:4

39:1 1 Or woven garments

39:1 2 sanctuary

39:2 d Ex. 28:6–14

39:2 e Lev. 8:7

39:6 f Ex. 28:9–11

39:6 3 plaited work

39:7 g Ex. 28:12, 29; Josh. 4:7

39:8 h Ex. 28:15–30

39:10 i Ex. 28:17

39:14 j Rev. 21:12

39:22 k Ex. 28:31–35

39:22 l Ex. 29:5; Lev. 8:7

39:25 m Ex. 28:33

39:26 4 serve

39:27 n Ex. 28:39, 40

39:28 o Ex. 28:4, 39; Lev. 8:9; Ezek. 44:18

39:28 p Ex. 28:42; Lev. 6:10

39:29 q Ex. 28:39

39:30 r Ex. 28:36, 37

39:30 s Zech. 14:20

39:32 t Ex. 40:17

39:32 u Ex. 25:40; 39:42, 43

39:36 v Ex. 25:23–30

39:41 5 Or woven garments

39:41 6 serve

39:42 w Ex. 35:10

39:43 x Lev. 9:22, 23; Num. 6:23–26; Josh. 22:6; 2 Sam. 6:18; 1 Kin. 8:14; 2 Chr. 30:27

Exodus 40

40:1 a Ex. 25:1—31:18

40:2 b Ex. 12:2; 13:4

40:2 c Ex. 26:1, 30; 40:17

40:3 d Ex. 26:33; 40:21; Lev. 16:2; Num. 4:5

40:3 1 screen

40:4 e Ex. 26:35; 40:22

40:4 f Ex. 25:30; 40:23

40:4 g Ex. 40:24, 25

40:4 2 set up

40:5 h Ex. 40:26

40:6 i Ex. 39:39

40:7 j Ex. 30:18; 40:30

40:9 k Ex. 30:26; Lev. 8:10

40:10 l Ex. 30:26–30

40:10 m Ex. 29:36, 37

40:12 n Ex. 29:4–9; Lev. 8:1–13

40:13 o Ex. 29:5; 39:1, 41

40:13 p (Ex. 28:41); Lev. 8:12

40:15 q Ex. 29:9; Num. 25:13

40:17 r Ex. 40:2; Num. 7:1

40:17 3 erected

40:20 s Ex. 25:16; Deut. 10:5; 1 Kin. 8:9; 2 Chr. 5:10; Heb. 9:4

40:21 t Ex. 26:33

40:22 u Ex. 26:35

40:23 v Ex. 40:4; Lev. 24:5, 6

40:24 w Ex. 26:35

40:25 x Ex. 25:37; 30:7, 8; 40:4; Lev. 24:3, 4

40:26 y Ex. 30:1, 6; 40:5

40:27 z Ex. 30:7

40:28 a Ex. 26:36; 40:5

40:29 b Ex. 40:6

40:29 c Ex. 29:38–42

40:30 d Ex. 30:18; 40:7

40:31 e Ex. 30:19, 20; John 13:8

40:32 f Ex. 30:19

40:33 g Ex. 27:9–18; 40:8

40:33 h (Heb. 3:2–5)

40:34 i Ex. 29:43; Lev. 16:2; Num. 9:15; 2 Chr. 5:13; Is. 6:4

40:34 j 1 Kin. 8:10, 11

40:34 k Lev. 9:6, 23

40:35 l (Lev. 16:2); 1 Kin. 8:11; 2 Chr. 5:13, 14

40:36 m Ex. 13:21, 22; Num. 9:17; Neh. 9:19

40:36 4 journey

40:37 n Num. 9:19–22

40:38 o Ex. 13:21; Num. 9:15; Ps. 78:14; Is. 4:5

Introduction to Leviticus

Title

The original Hebrew title of this third book of the law is taken from the first word, translated “And He called.” Several OT books derive their Hebrew names in the same manner (e.g., Genesis, “In the beginning”; Exodus, “Now these are the names”). The title “Leviticus” comes from the Latin Vulgate version of the Greek OT (LXX) Leuitikon meaning “matters of the Levites” (25:32, 33). While the book addresses issues of the Levites’ responsibilities, much more significantly, all the priests are instructed in how they are to assist the people in worship, and the people are informed about how to live a holy life. New Testament writers quote the book of Leviticus over 15 times.

Author and Date

Authorship and date issues are resolved by the concluding verse of the book, “These are the commandments which the LORD commanded Moses for the children of Israel on Mount Sinai” (27:34; cf. 7:38; 25:1; 26:46). The fact that God gave these laws to Moses (cf. 1:1) appears 56 times in Leviticus’ 27 chapters. In addition to recording detailed prescriptions, the book chronicles several historical accounts relating to the laws (see 8–10; 24:10–23). The Exodus occurred in 1445 B.C. (see Introduction to Exodus: Author and Date) and the tabernacle was finished one year later (Ex. 40:17). Leviticus picks up the record at that point, probably revealed in the first month (Abib/Nisan) of the second year after the Exodus. The book of Numbers begins after that in the second month (Ziv; cf. Num. 1:1).

Background and Setting

Before the year that Israel camped at Mt. Sinai: 1) the presence of God’s glory had never formally resided among the Israelites; 2) a central place of worship, like the tabernacle, had never existed; 3) a structured and regulated set of sacrifices and feasts had not been given; and 4) a High-Priest, a formal priesthood, and a cadre of tabernacle workers had not been appointed. As Exodus concluded, features one and two had been accomplished, thereby requiring that elements three and four be inaugurated, which is where Leviticus fits in. Exodus 19:6 called Israel to be “a kingdom of priests and a holy nation.” Leviticus in turn is God’s instruction for His newly redeemed people, teaching them how to worship and obey Him.

Israel had, up to that point, only the historical records of the patriarchs from which to gain their knowledge of how to worship and live before their God. Having been slaves for centuries in Egypt, the land of a seemingly infinite number of gods, their concept of worship and the godly life was severely distorted. Their tendency to hold on to polytheism and pagan ritual is witnessed in the wilderness wanderings, e.g., when they worshiped the golden calf (cf. Ex. 32). God would not permit them to worship in the ways of their Egyptian neighbors, nor would He tolerate Egyptian ideas about morality and sin. With the instructions in Leviticus, the priests could lead Israel in worship appropriate to the Lord.

Even though the book contains a great deal of law, it is presented in a historical format. Immediately after Moses supervised the construction of the tabernacle, God came in glory to dwell there; this marked the close of the book of Exodus (40:34-38). Leviticus begins with God calling Moses from the tabernacle and ends with God’s commands to Moses in the form of binding legislation. Israel’s King had occupied His palace (the tabernacle), instituted His law, and declared Himself a covenant partner with His subjects.

No geographical movement occurs in this book. The people of Israel stay at the foot of Sinai, the mountain where God came down to give His law (25:1; 26:46; 27:34). They were still there one month later when the record of Numbers began (cf. Num. 1:1).

Historical and Theological Themes

The core ideas around which Leviticus develops are the holy character of God and the will of God for Israel’s holiness. God’s holiness, mankind’s sinfulness, sacrifice, and God’s presence in the sanctuary are the book’s most common themes. With a clear, authoritative tone, the book sets forth instruction toward personal holiness at the urging of God (11:44, 45; 19:2; 20:7, 26; cf. 1 Pet. 1:14–16). Matters pertaining to Israel’s life of faith tend to focus on purity in ritual settings, but not to the exclusion of concerns regarding Israel’s personal purity. In fact, there is a continuing emphasis on personal holiness in response to the holiness of God (cf. this emphasis in chaps. 17–27). On over 125 occasions, Leviticus indicts mankind for uncleanness and/or instructs on how to be purified. The motive for such holiness is stated in two repeated phrases: “I am the LORD” and “I am holy.” These are used over 50 times. See note on 11:44, 45.

The theme of the conditional Mosaic Covenant resurfaces throughout the book, but particularly in chap. 26. This contract for the new nation not only details the consequences for obedience or disobedience to the covenant stipulations, but it does so in a manner scripted for determining Israel’s history. One cannot help but recognize prophetic implications in the punishments for disobedience; they sound like the events of the much later Babylonian deportment, captivity, and subsequent return to the land almost 900 years after Moses wrote Leviticus (ca. 538 B.C.). The eschatological implications for Israel’s disobedience will not conclude until Messiah comes to introduce His kingdom and end the curses of Lev. 26 and Deut. 28 (cf. Zech. 14:11).

The 5 sacrifices and offerings were symbolic. Their design was to allow the truly penitent and thankful worshiper to express faith in and love for God by the observance of these rituals. When the heart was not penitent and thankful, God was not pleased with the ritual. Cf. Amos 5:21–27. The offerings were burnt, symbolizing the worshiper’s desire to be purged of sin and sending up the fragrant smoke of true worship to God. The myriad of small details in the execution of the rituals was to teach exactness and precision that would extend to the way the people obeyed the moral and spiritual laws of God and the way they revered every facet of His Word.

Interpretive Challenges

Leviticus is both a manual for the worship of God in Israel and a theology of Old Covenant ritual. Comprehensive understanding of the ceremonies, laws, and ritual details prescribed in the book is difficult today because Moses assumed a certain context of historical understanding. Once the challenge of understanding the detailed prescriptions has been met, the question arises as to how believers in the church should respond to them, since the NT clearly abrogates OT ceremonial law (cf. Acts 10:1-16; Col. 2:16, 17), the levitical priesthood (cf. 1 Pet. 2:9; Rev. 1:6; 5:10; 20:6), and the sanctuary (cf. Matt. 27:51), as well as instituting the New Covenant (cf. Matt. 26:28; 2 Cor. 3:6-18; Heb. 7-10). Rather than try to practice the old ceremonies or look for some deeper spiritual significance in them, the focus should be on the holy and divine character behind them. This may partly be the reason that explanations which Moses often gave in the prescriptions for cleanness offer greater insight into the mind of God than do the ceremonies themselves. The spiritual principles in which the rituals were rooted are timeless because they are embedded in the nature of God. The NT makes it clear that from Pentecost forward (cf. Acts 2), the church is under the authority of the New Covenant, not the Old (cf. Heb. 7-10).

The interpreter is challenged to compare features of this book with NT writers who present types or analogies based on the tabernacle and the ceremonial aspects of the law, so as to teach valuable lessons about Christ and New Covenant reality. Though the ceremonial law served only as a shadow of the reality of Christ and His redemptive work (Heb. 10:1), excessive typology is to be rejected. Only that which NT writers identify as types of Christ should be so designated (cf. 1 Cor. 5:7, “Christ our Passover”).

The most profitable study in Leviticus is that which yields truth in the understanding of sin, guilt, substitutionary death, and atonement by focusing on features which are not explained or illustrated elsewhere in OT Scripture. Later OT authors, and especially NT writers, build on the basic understanding of these matters provided in Leviticus. The sacrificial features of Leviticus point to their ultimate, one-time fulfillment in the substitutionary death of Jesus Christ (Heb. 9:11-22).

Outline

Leviticus 1-16 explains how to have personal access to God through appropriate worship and Leviticus 17-27 details how to be spiritually acceptable to God through an obedient walk.

I. Laws Pertaining to Sacrifice (1:1-7:38)

A. Legislation for the Laity (1:1-6:7)

1. Burnt offerings (chap. 1)

2. Grain offerings (chap. 2)

3. Peace offerings (chap. 3)

4. Sin offerings (4:1—5:13)

5. Trespass offerings (5:14—6:7)

B. Legislation for the Priesthood (6:8-7:38)

1. Burnt offerings (6:8–13)

2. Grain offerings (6:14–23)

3. Sin offerings (6:24–30)

4. Trespass offerings (7:1–10)

5. Peace offerings (7:11–36)

6. Concluding remarks (7:37, 38)

II. Beginnings of the Priesthood (8:1-10:20)

A. Ordination of Aaron and His Sons (chap. 8)

B. First Sacrifices (chap. 9)

C. Execution of Nadab and Abihu (chap. 10)

III. Prescriptions for Uncleanness (11:1-16:34)

A. Unclean Animals (chap. 11)

B. Uncleanness of Childbirth (chap. 12)

C. Unclean Diseases (chap. 13)

D. Cleansing of Diseases (chap. 14)

E. Unclean Discharges (chap. 15)

F. Purification of the Tabernacle from Uncleanness (chap. 16)

IV. Guidelines for Practical Holiness (17:1-27:34)

A. Sacrifice and Food (chap. 17)

B. Proper Sexual Behavior (chap. 18)

C. Neighborliness (chap. 19)

D. Capital/Grave Crimes (chap. 20)

E. Instructions for Priests (chaps. 21, 22)

F. Religious Festivals (chap. 23)

G. The Tabernacle (24:1-9)

H. An Account of Blasphemy (24:10-23)

I. Sabbatical and Jubilee Years (chap. 25)

J. Exhortation to Obey the Law: Blessings and Curses (chap. 26)

K. Redemption of Votive Gifts (chap. 27)

The Third Book of Moses Called

LEVITICUS

Leviticus 1

The Burnt Offering

1Now the LORD acalled to Moses, and spoke to him bfrom the tabernacle of meeting, saying,

2“Speak to the children of Israel, and say to them: c‘When any one of you brings an offering to the LORD, you shall bring your offering of the livestock—of the herd and of the flock.

3‘If his offering is a burnt sacrifice of the herd, let him offer a male dwithout blemish; he shall offer it of his own free will at the door of the tabernacle of meeting before the LORD. Christ in the Levitical Offerings

4e‘Then he shall put his hand on the head of the burnt offering, and it will be faccepted on his behalf gto make atonement for him.

5‘He shall kill the hbull before the LORD; iand the priests, Aaron’s sons, shall bring the blood jand sprinkle the blood all around on the altar that is by the door of the tabernacle of meeting.

6‘And he shall kskin the burnt offering and cut it into its pieces.

7‘The sons of Aaron the priest shall put lfire on the altar, and mlay the wood in order on the fire.

8‘Then the priests, Aaron’s sons, shall lay the parts, the head, and the fat in order on the wood that is on the fire upon the altar;

9‘but he shall wash its entrails and its legs with water. And the priest shall burn all on the altar as a burnt sacrifice, an offering made by fire, a nsweet1 aroma to the LORD.

10‘If his offering is of the flocks—of the sheep or of the goats—as a burnt sacrifice, he shall bring a male owithout blemish.

11p‘He shall kill it on the north side of the altar before the LORD; and the priests, Aaron’s sons, shall sprinkle its blood all around on the altar.

12‘And he shall cut it into its pieces, with its head and its fat; and the priest shall lay them in order on the wood that is on the fire upon the altar;

13‘but he shall wash the entrails and the legs with water. Then the priest shall bring it all and burn it on the altar; it is a burnt sacrifice, an qoffering made by fire, a sweet aroma to the LORD.

14‘And if the burnt sacrifice of his offering to the LORD is of birds, then he shall bring his offering of rturtledoves or young pigeons.

15‘The priest shall bring it to the altar, 2wring off its head, and burn it on the altar; its blood shall be drained out at the side of the altar.

16‘And he shall remove its crop with its feathers and cast it sbeside the altar on the east side, into the place for ashes.

17‘Then he shall split it at its wings, but tshall not divide it completely; and the priest shall burn it on the altar, on the wood that is on the fire. uIt is a burnt sacrifice, an offering made by fire, a 3sweet aroma to the LORD.

Leviticus 2

The Grain Offering

1‘When anyone offers aa grain offering to the LORD, his offering shall be of fine flour. And he shall pour oil on it, and put bfrankincense on it.

2‘He shall bring it to Aaron’s sons, the priests, one of whom shall take from it his handful of fine flour and oil with all the frankincense. And the priest shall burn cit as a memorial on the altar, an offering made by fire, a sweet aroma to the LORD.

3d‘The rest of the grain offering shall be Aaron’s and his esons’. fIt is most holy of the offerings to the LORD made by fire.

4‘And if you bring as an offering a grain offering baked in the oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers ganointed1 with oil.

5‘But if your offering is a grain offering baked in a 2pan, it shall be of fine flour, unleavened, mixed with oil.

6‘You shall break it in pieces and pour oil on it; it is a grain offering.

7‘If your offering is a grain offering baked in a hcovered pan, it shall be made of fine flour with oil.

8‘You shall bring the grain offering that is made of these things to the LORD. And when it is presented to the priest, he shall bring it to the altar.

9‘Then the priest shall take from the grain offering ia memorial portion, and burn it on the altar. It is an joffering made by fire, a sweet aroma to the LORD.

10‘And kwhat is left of the grain offering shall be Aaron’s and his sons’. It is most holy of the offerings to the LORD made by fire.

11‘No grain offering which you bring to the LORD shall be made with lleaven, for you shall burn no leaven nor any honey in any offering to the LORD made by fire.

12m‘As for the offering of the firstfruits, you shall offer them to the LORD, but they shall not be burned on the altar for a sweet aroma.

13‘And every offering of your grain offering nyou shall season with salt; you shall not allow othe salt of the covenant of your God to be lacking from your grain offering. pWith all your offerings you shall offer salt.

14‘If you offer a grain offering of your firstfruits to the LORD, qyou shall offer for the grain offering of your firstfruits green heads of grain roasted on the fire, grain beaten from rfull heads.

15‘And syou shall put oil on it, and lay frankincense on it. It is a grain offering.

16‘Then the priest shall burn tthe memorial portion: part of its beaten grain and part of its oil, with all the frankincense, as an offering made by fire to the LORD.

Leviticus 3

The Peace Offering

1‘When his offering is a asacrifice of a peace offering, if he offers it of the herd, whether male or female, he shall offer it bwithout 1blemish before the LORD.

2‘And che shall lay his hand on the head of his offering, and kill it at the door of the tabernacle of meeting; and Aaron’s sons, the priests, shall dsprinkle the blood all around on the altar.

3‘Then he shall offer from the sacrifice of the peace offering an offering made by fire to the LORD. eThe fat that covers the entrails and all the fat that is on the entrails,

4‘the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove;

5‘and Aaron’s sons fshall burn it on the altar upon the gburnt sacrifice, which is on the wood that is on the fire, as an hoffering made by fire, a isweet aroma to the LORD.

6‘If his offering as a sacrifice of a peace offering to the LORD is of the flock, whether male or female, jhe shall offer it without blemish.

7‘If he offers a klamb as his offering, then he shall loffer it mbefore the LORD.

8‘And he shall lay his hand on the head of his offering, and kill it before the tabernacle of meeting; and Aaron’s sons shall sprinkle its blood all around on the altar.

9‘Then he shall offer from the sacrifice of the peace offering, as an offering made by fire to the LORD, its fat and the whole fat tail which he shall remove close to the backbone. And the fat that covers the entrails and all the fat that is on the entrails,

10‘the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove;

11‘and the priest shall burn them on the altar as nfood, an offering made by fire to the LORD.

12‘And if his ooffering is a goat, then phe shall offer it before the LORD.

13‘He shall lay his hand on its head and kill it before the tabernacle of meeting; and the sons of Aaron shall sprinkle its blood all around on the altar.

14‘Then he shall offer from it his offering, as an offering made by fire to the LORD. The fat that covers the entrails and all the fat that is on the entrails,

15‘the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove;

16‘and the priest shall burn them on the altar as food, an offering made by fire for a sweet aroma; qall the fat is the LORD’s.

17‘This shall be a rperpetual2 statute throughout your generations in all your dwellings: you shall eat neither fat nor sblood.’ ”

Leviticus 4

The Sin Offering

1Now the LORD spoke to Moses, saying,

2“Speak to the children of Israel, saying: a‘If a person sins 1unintentionally against any of the commandments of the LORD in anything which ought not to be done, and does any of them,

3b‘if the anointed priest sins, bringing guilt on the people, then let him offer to the LORD for his sin which he has sinned ca young bull without blemish as a dsin offering.

4‘He shall bring the bull eto the door of the tabernacle of meeting before the LORD, lay his hand on the bull’s head, and kill the bull before the LORD.

5‘Then the anointed priest fshall take some of the bull’s blood and bring it to the tabernacle of meeting.

6‘The priest shall dip his finger in the blood and sprinkle some of the blood seven times before the LORD, in front of the gveil of the sanctuary.

7‘And the priest shall hput some of the blood on the horns of the altar of sweet incense before the LORD, which is in the tabernacle of meeting; and he shall pour ithe remaining blood of the bull at the base of the altar of the burnt offering, which is at the door of the tabernacle of meeting.

8‘He shall take from it all the fat of the bull as the sin offering. The fat that covers the entrails and all the fat which is on the entrails,

9‘the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove,

10j‘as it was taken from the bull of the sacrifice of the peace offering; and the priest shall burn them on the altar of the burnt offering.

11k‘But the bull’s hide and all its flesh, with its head and legs, its entrails and offal—

12‘the whole bull he shall carry outside the camp to a clean place, lwhere the ashes are poured out, and mburn it on wood with fire; where the ashes are poured out it shall be burned. Old Testament Sacrifices Compared to Christ’s Sacrifice

13‘Now nif the whole congregation of Israel sins unintentionally, oand the thing is hidden from the eyes of the assembly, and they have done something against any of the commandments of the LORD in anything which should not be done, and are guilty;

14‘when the sin which they have committed becomes known, then the assembly shall offer a young bull for the sin, and bring it before the tabernacle of meeting.

15‘And the elders of the congregation pshall lay their hands on the head of the bull before the LORD. Then the bull shall be killed before the LORD.

16q‘The anointed priest shall bring some of the bull’s blood to the tabernacle of meeting.

17‘Then the priest shall dip his finger in the blood and sprinkle it seven times before the LORD, in front of the veil.

18‘And he shall put some of the blood on the horns of the altar which is before the LORD, which is in the tabernacle of meeting; and he shall pour the remaining blood at the base of the altar of burnt offering, which is at the door of the tabernacle of meeting.

19‘He shall take all the fat from it and burn it on the altar.

20‘And he shall do rwith the bull as he did with the bull as a sin offering; thus he shall do with it. sSo the priest shall make 2atonement for them, and it shall be forgiven them.

21‘Then he shall carry the bull outside the camp, and burn it as he burned the first bull. It is a sin offering for the assembly.

22‘When a 3ruler has sinned, and tdone something unintentionally against any of the commandments of the LORD his God in anything which should not be done, and is guilty,

23‘or uif his sin which he has committed 4comes to his knowledge, he shall bring as his offering a kid of the goats, a male without blemish.

24‘And vhe shall lay his hand on the head of the goat, and kill it at the place where they kill the burnt offering before the LORD. It is a sin offering.

25w‘The priest shall take some of the blood of the sin offering with his finger, put it on the horns of the altar of burnt offering, and pour its blood at the base of the altar of burnt offering.

26‘And he shall burn all its fat on the altar, like xthe fat of the sacrifice of the peace offering. ySo the priest shall make 5atonement for him concerning his sin, and it shall be forgiven him.

27z‘If 6anyone of the 7common people sins unintentionally by doing something against any of the commandments of the LORD in anything which ought not to be done, and is guilty,

28‘or aif his sin which he has committed comes to his knowledge, then he shall bring as his offering a kid of the goats, a female without blemish, for his sin which he has committed.

29b‘And he shall lay his hand on the head of the sin offering, and kill the sin offering at the place of the burnt offering.

30‘Then the priest shall take some of its blood with his finger, put it on the horns of the altar of burnt offering, and pour all the remaining blood at the base of the altar.

31c‘He shall remove all its fat, das fat is removed from the sacrifice of the peace offering; and the priest shall burn it on the altar for a esweet aroma to the LORD. fSo the priest shall make atonement for him, and it shall be forgiven him.

32‘If he brings a lamb as his sin offering, ghe shall bring a female without blemish.

33‘Then he shall hlay his hand on the head of the sin offering, and kill it as a sin offering at the place where they kill the burnt offering.

34‘The priest shall take some of the blood of the sin offering with his finger, put it on the horns of the altar of burnt offering, and pour all the remaining blood at the base of the altar.

35‘He shall remove all its fat, as the fat of the lamb is removed from the sacrifice of the peace offering. Then the priest shall burn it on the altar, iaccording to the offerings made by fire to the LORD. jSo the priest shall make atonement for his sin that he has committed, and it shall be forgiven him.

Leviticus 5

The Trespass Offering

1‘If a person sins in ahearing the utterance of an oath, and is a witness, whether he has seen or known of the matter—if he does not tell it, he bbears 1guilt.

2‘Or cif a person touches any unclean thing, whether it is the carcass of an unclean beast, or the carcass of unclean livestock, or the carcass of unclean creeping things, and he is unaware of it, he also shall be unclean and dguilty.

3‘Or if he touches ehuman uncleanness—whatever uncleanness with which a man may be defiled, and he is unaware of it—when he realizes it, then he shall be guilty.

4‘Or if a person 2swears, speaking thoughtlessly with his lips fto do evil or gto do good, whatever it is that a man may pronounce by an oath, and he is unaware of it—when he realizes it, then he shall be guilty in any of these matters.

5‘And it shall be, when he is guilty in any of these matters, that he shall hconfess that he has sinned in that thing;

6‘and he shall bring his trespass offering to the LORD for his sin which he has committed, a female from the flock, a lamb or a kid of the goats as a sin offering. So the priest shall make atonement for him concerning his sin.

7i‘If he is not able to bring a lamb, then he shall bring to the LORD, for his trespass which he has committed, two jturtledoves or two young pigeons: one as a sin offering and the other as a burnt offering.

8‘And he shall bring them to the priest, who shall offer that which is for the sin offering first, and kwring off its head from its neck, but shall not divide it 3completely.

9‘Then he shall sprinkle some of the blood of the sin offering on the side of the altar, and the lrest of the blood shall be drained out at the base of the altar. It is a sin offering.

10‘And he shall offer the second as a burnt offering according to the mprescribed manner. So nthe priest shall make atonement on his behalf for his sin which he has committed, and it shall be forgiven him.

11‘But if he is onot able to bring two turtledoves or two young pigeons, then he who sinned shall bring for his offering one-tenth of an ephah of fine flour as a sin offering. pHe shall put no oil on it, nor shall he put frankincense on it, for it is a sin offering.

12‘Then he shall bring it to the priest, and the priest shall take his handful of it qas a memorial portion, and burn it on the altar raccording to the offerings made by fire to the LORD. It is a sin offering.

13s‘The priest shall make atonement for him, 4for his sin that he has committed in any of these matters; and it shall be forgiven him. tThe rest shall be the priest’s as a grain offering.’ ”

Offerings with Restitution

14Then the LORD spoke to Moses, saying:

15u“If a person commits a trespass, and sins unintentionally in regard to the holy things of the LORD, then vhe shall bring to the LORD as his trespass offering a ram without blemish from the flocks, with your valuation in shekels of silver according to wthe shekel of the sanctuary, as a trespass offering.

16“And he shall make restitution for the harm that he has done in regard to the holy thing, xand shall add one-fifth to it and give it to the priest. ySo the priest shall make atonement for him with the ram of the trespass offering, and it shall be forgiven him.

17“If a person sins, and commits any of these things which are forbidden to be done by the commandments of the LORD, zthough he does not know it, yet he is aguilty and shall bear his 5iniquity.

18b“And he shall bring to the priest a ram without blemish from the flock, with your valuation, as a trespass offering. So the priest shall make atonement for him regarding his ignorance in which he erred and did not know it, and it shall be forgiven him.

19“It is a trespass offering; che has certainly trespassed against the LORD.”

Leviticus 6

Laws About the Burnt Offering, the Grain Offering, and the Sin Offering

1And the LORD spoke to Moses, saying:

2“If a person sins and acommits a trespass against the LORD by blying1 to his neighbor about cwhat was delivered to him for safekeeping, or about 2a pledge, or about a robbery, or if he has dextorted from his neighbor,

3“or if he ehas found what was lost and lies concerning it, and fswears falsely—in any one of these things that a man may do in which he sins:

4“then it shall be, because he has sinned and is guilty, that he shall 3restore gwhat he has stolen, or the thing which he has extorted, or what was delivered to him for safekeeping, or the lost thing which he found,

5“or all that about which he has sworn falsely. He shall hrestore its full value, add one-fifth more to it, and give it to whomever it belongs, on the day of his trespass offering.

6“And he shall bring his trespass offering to the LORD, ia ram without blemish from the flock, with your 4valuation, as a trespass offering, to the priest.

7j“So the priest shall make atonement for him before the LORD, and he shall be forgiven for any one of these things that he may have done in which he trespasses.”

The Law of the Burnt Offering

8Then the LORD spoke to Moses, saying,

9“Command Aaron and his sons, saying, ‘This is the klaw of the burnt offering: The burnt offering shall be on the hearth upon the altar all night until morning, and the fire of the altar shall be kept burning on it.

10l‘And the priest shall put on his linen garment, and his linen trousers he shall put on his body, and take up the ashes of the burnt offering which the fire has consumed on the altar, and he shall put them mbeside the altar.

11‘Then nhe shall take off his garments, put on other garments, and carry the ashes outside the camp oto a clean place.

12‘And the fire on the altar shall be kept burning on it; it shall not be put out. And the priest shall burn wood on it every morning, and lay the burnt offering in order on it; and he shall burn on it pthe fat of the peace offerings.

13‘A fire shall always be burning on the qaltar; it shall never go out.

The Law of the Grain Offering

14‘This is the law of the grain offering: The sons of Aaron shall offer it on the altar before the LORD.

15‘He shall take from it his handful of the fine flour of the grain offering, with its oil, and all the frankincense which is on the grain offering, and shall burn it on the altar for a sweet aroma, as a memorial to the LORD.

16‘And the remainder of it Aaron and his sons shall eat; with unleavened bread it shall be eaten in a holy place; in the court of the tabernacle of meeting they shall eat it.

17‘It shall not be baked with leaven. I have given it as their 5portion of My offerings made by fire; it is most holy, like the sin offering and the rtrespass offering.

18s‘All the males among the children of Aaron may eat it. tIt shall be a statute forever in your generations concerning the offerings made by fire to the LORD. uEveryone who touches them must be holy.’ ”

19And the LORD spoke to Moses, saying,

20v“This is the offering of Aaron and his sons, which they shall offer to the LORD, beginning on the day when he is anointed: one-tenth of an wephah of fine flour as a daily grain offering, half of it in the morning and half of it at night.

21“It shall be made in a xpan with oil. When it is mixed, you shall bring it in. The baked pieces of the grain offering you shall offer for a 6sweet aroma to the LORD.

22“The priest from among his sons, ywho is anointed in his place, shall offer it. It is a statute forever to the LORD. zIt shall be 7wholly burned.

23“For every grain offering for the priest shall be wholly burned. It shall not be eaten.”

The Law of the Sin Offering

24Also the LORD spoke to Moses, saying,

25“Speak to Aaron and to his sons, saying, ‘This is the law of the sin offering: aIn the place where the burnt offering is killed, the sin offering shall be killed before the LORD. It is most holy.

26b‘The priest who offers it for sin shall eat it. In a holy place it shall be eaten, in the court of the tabernacle of meeting.

27c‘Everyone who touches its flesh 8must be holy. And when its blood is sprinkled on any garment, you shall wash that on which it was sprinkled, in a holy place.

28‘But the earthen vessel in which it is boiled dshall be broken. And if it is boiled in a bronze pot, it shall be both scoured and rinsed in water.

29‘All the males among the priests may eat it. It is most holy.

30e‘But no sin offering from which any of the blood is brought into the tabernacle of meeting, to make atonement in 9the holy fplace, shall be geaten. It shall be hburned in the fire.

Leviticus 7

The Law of the Trespass Offering

1‘Likewise athis is the law of the trespass offering (it is most holy):

2‘In the place where they kill the burnt offering they shall kill the trespass offering. And its blood he shall sprinkle all around on the altar.

3‘And he shall offer from it all its fat. The fat tail and the fat that covers the entrails,

4‘the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove;

5‘and the priest shall burn them on the altar as an offering made by fire to the LORD. It is a trespass offering.

6b‘Every male among the priests may eat it. It shall be eaten in a holy place. cIt is most holy.

7d‘The trespass offering is like the sin offering; there is one law for them both: the priest who makes atonement with it shall have it.

8‘And the priest who offers anyone’s burnt offering, that priest shall have for himself the skin of the burnt offering which he has offered.

9‘Also eevery grain offering that is baked in the oven and all that is prepared in the covered pan, or 1in a pan, shall be the priest’s who offers it.

10‘Every grain offering, whether mixed with oil or dry, shall belong to all the sons of Aaron, to one as much as the other.

The Law of Peace Offerings

11f‘This is the law of the sacrifice of peace offerings which he shall offer to the LORD:

12‘If he offers it for a thanksgiving, then he shall offer, with the sacrifice of thanksgiving, unleavened cakes mixed with oil, unleavened wafers ganointed with oil, or cakes of blended flour mixed with oil.

13‘Besides the cakes, as his offering he shall offer hleavened bread with the sacrifice of thanksgiving of his peace offering.

14‘And from it he shall offer one cake from each offering as a heave offering to the LORD. iIt shall belong to the priest who sprinkles the blood of the peace offering.

15j‘The flesh of the sacrifice of his peace offering for thanksgiving shall be eaten the same day it is offered. He shall not leave any of it until morning.

16‘But kif the sacrifice of his offering is a vow or a voluntary offering, it shall be eaten the same day that he offers his sacrifice; but on the next day the remainder of it also may be eaten;

17‘the remainder of the flesh of the sacrifice on the third day must be burned with fire.

18‘And if any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, it shall not be accepted, nor shall it be limputed to him; it shall be an mabomination to him who offers it, and the person who eats of it shall bear 2guilt.

19‘The flesh that touches any unclean thing shall not be eaten. It shall be burned with fire. And as for the clean flesh, all who are 3clean may eat of it.

20‘But the person who eats the flesh of the sacrifice of the peace offering that belongs to the nLORD, owhile he is unclean, that person pshall be cut off from his people.

21‘Moreover the person who touches any unclean thing, such as qhuman uncleanness, an runclean animal, or any sabominable4 unclean thing, and who eats the flesh of the sacrifice of the peace offering that belongs to the LORD, that person tshall be cut off from his people.’ ”

Fat and Blood May Not Be Eaten

22And the LORD spoke to Moses, saying,

23“Speak to the children of Israel, saying: u‘You shall not eat any fat, of ox or sheep or goat.

24‘And the fat of an animal that dies naturally, and the fat of what is torn by wild beasts, may be used in any other way; but you shall by no means eat it.

25‘For whoever eats the fat of the animal of which men offer an offering made by fire to the LORD, the person who eats it shall be cut off from his people.

26v‘Moreover you shall not eat any blood in any of your dwellings, whether of bird or beast.

27‘Whoever eats any blood, that person shall be cut off from his people.’ ”

The Portion of Aaron and His Sons

28Then the LORD spoke to Moses, saying,

29“Speak to the children of Israel, saying: w‘He who offers the sacrifice of his peace offering to the LORD shall bring his offering to the LORD from the sacrifice of his peace offering.

30x‘His own hands shall bring the offerings made by fire to the LORD. The fat with the breast he shall bring, that the ybreast may be waved as a wave offering before the LORD.

31z‘And the priest shall burn the fat on the altar, but the abreast shall be Aaron’s and his sons’.

32b‘Also the right thigh you shall give to the priest as a heave offering from the sacrifices of your peace offerings.

33‘He among the sons of Aaron, who offers the blood of the peace offering and the fat, shall have the right thigh for his part.

34‘For cthe breast of the wave offering and the thigh of the heave offering I have taken from the children of Israel, from the sacrifices of their peace offerings, and I have given them to Aaron the priest and to his sons from the children of Israel by a statute forever.’ ”

35This is the consecrated portion for Aaron and his sons, from the offerings made by fire to the LORD, on the day when Moses presented them to 5minister to the LORD as priests.

36The LORD commanded this to be given to them by the children of Israel, don the day that He anointed them, by a statute forever throughout their generations.

37This is the law eof the burnt offering, fthe grain offering, gthe sin offering, hthe trespass offering, ithe consecrations, and jthe sacrifice of the peace offering,

38which the LORD commanded Moses on Mount Sinai, on the day when He commanded the children of Israel kto offer their offerings to the LORD in the Wilderness of Sinai.

Leviticus 8

Aaron and His Sons Consecrated

(Ex. 29:1–37)

1And the LORD spoke to Moses, saying:

2a“Take Aaron and his sons with him, and bthe garments, cthe anointing oil, a dbull as the sin offering, two erams, and a basket of unleavened bread;

3“and gather all the congregation together at the door of the tabernacle of meeting.”

4So Moses did as the LORD commanded him. And the congregation was gathered together at the door of the tabernacle of meeting.

5And Moses said to the congregation, “This is what the LORD commanded to be done.”

6Then Moses brought Aaron and his sons and fwashed them with water.

7And he gput the tunic on him, girded him with the sash, clothed him with the robe, and put the ephod on him; and he girded him with the intricately woven band of the ephod, and with it tied the ephod on him.

8Then he put the breastplate on him, and he hput the 1Urim and the Thummim in the breastplate.

9iAnd he put the turban on his head. Also on the turban, on its front, he put the golden plate, the holy crown, as the LORD had commanded Moses.

10jAlso Moses took the anointing oil, and anointed the tabernacle and all that was in it, and consecrated them.

11He sprinkled some of it on the altar seven times, anointed the altar and all its utensils, and the laver and its base, to 2consecrate them.

12And he kpoured some of the anointing oil on Aaron’s head and anointed him, to consecrate him.

13lThen Moses brought Aaron’s sons and put tunics on them, girded them with sashes, and put 3hats on them, as the LORD had commanded Moses.

14mAnd he brought the bull for the sin offering. Then Aaron and his sons nlaid their hands on the head of the bull for the sin offering,

15and Moses killed it. oThen he took the blood, and put some on the horns of the altar all around with his finger, and purified the altar. And he poured the blood at the base of the altar, and consecrated it, to make 4atonement for it.

16pThen he took all the fat that was on the entrails, the fatty lobe attached to the liver, and the two kidneys with their fat, and Moses burned them on the altar.

17But the bull, its hide, its flesh, and its offal, he burned with fire outside the camp, as the LORD qhad commanded Moses.

18rThen he brought the ram as the burnt offering. And Aaron and his sons laid their hands on the head of the ram,

19and Moses killed it. Then he sprinkled the blood all around on the altar.

20And he cut the ram into pieces; and Moses sburned the head, the pieces, and the fat.

21Then he washed the entrails and the legs in water. And Moses burned the whole ram on the altar. It was a burnt sacrifice for a 5sweet aroma, an offering made by fire to the LORD, tas the LORD had commanded Moses.

22And uhe brought the second ram, the ram of consecration. Then Aaron and his sons laid their hands on the head of the ram,

23and Moses killed it. Also he took some of vits blood and put it on the tip of Aaron’s right ear, on the thumb of his right hand, and on the big toe of his right foot.

24Then he brought Aaron’s sons. And Moses put some of the wblood on the tips of their right ears, on the thumbs of their right hands, and on the big toes of their right feet. And Moses sprinkled the blood all around on the altar.

25xThen he took the fat and the fat tail, all the fat that was on the entrails, the fatty lobe attached to the liver, the two kidneys and their fat, and the right thigh;

26yand from the basket of unleavened bread that was before the LORD he took one unleavened cake, a cake of bread anointed with oil, and one wafer, and put them on the fat and on the right thigh;

27and he put all these zin Aaron’s hands and in his sons’ hands, and waved them as a wave offering before the LORD.

28aThen Moses took them from their hands and burned them on the altar, on the burnt offering. They were consecration offerings for a sweet aroma. That was an offering made by fire to the LORD.

29And bMoses took the cbreast and waved it as a wave offering before the LORD. It was Moses’ dpart of the ram of consecration, as the LORD had commanded Moses.

30Then eMoses took some of the anointing oil and some of the blood which was on the altar, and sprinkled it on Aaron, on his garments, on his sons, and on the garments of his sons with him; and he consecrated Aaron, his garments, his sons, and the garments of his sons with him.

31And Moses said to Aaron and his sons, f“Boil the flesh at the door of the tabernacle of meeting, and eat it there with the bread that is in the basket of consecration offerings, as I commanded, saying, ‘Aaron and his sons shall eat it.’

32g“What remains of the flesh and of the bread you shall burn with fire.

33“And you shall not go outside the door of the tabernacle of meeting for seven days, until the days of your consecration are ended. For hseven days he shall consecrate you.

34i“As he has done this day, so the LORD has commanded to do, to make atonement for you.

35“Therefore you shall stay at the door of the tabernacle of meeting day and night for seven days, and jkeep the 6charge of the LORD, so that you may not die; for so I have been commanded.”

36So Aaron and his sons did all the things that the LORD had commanded by the hand of Moses.

Leviticus 9

The Priestly Ministry Begins

1It came to pass on the aeighth day that Moses called Aaron and his sons and the elders of Israel.

2And he said to Aaron, “Take for yourself a young bbull as a sin offering and a ram as a burnt offering, without blemish, and offer them before the LORD.

3“And to the children of Israel you shall speak, saying, c‘Take a kid of the goats as a sin offering, and a calf and a lamb, both of the first year, without blemish, as a burnt offering,

4‘also a bull and a ram as peace offerings, to sacrifice before the LORD, and da grain offering mixed with oil; for etoday the LORD will appear to you.’ ”

5So they brought what Moses commanded before the tabernacle of meeting. And all the congregation drew near and stood 1before the LORD.

6Then Moses said, “This is the thing which the LORD commanded you to do, and the glory of the LORD will appear to you.”

7And Moses said to Aaron, “Go to the altar, foffer your sin offering and your burnt offering, and make atonement for yourself and for the people. gOffer the offering of the people, and make atonement for them, as the LORD commanded.”

8Aaron therefore went to the altar and killed the calf of the sin offering, which was for himself.

9Then the sons of Aaron brought the blood to him. And he dipped his finger in the blood, put it on the horns of the altar, and poured the blood at the base of the altar.

10hBut the fat, the kidneys, and the fatty lobe from the liver of the sin offering he burned on the altar, as the LORD had commanded Moses.

11iThe flesh and the hide he burned with fire outside the camp.

12And he killed the burnt offering; and Aaron’s sons presented to him the blood, jwhich he sprinkled all around on the altar.

13kThen they presented the burnt offering to him, with its pieces and head, and he burned them on the altar.

14lAnd he washed the entrails and the legs, and burned them with the burnt offering on the altar.

15mThen he brought the people’s offering, and took the goat, which was the sin offering for the people, and killed it and offered it for sin, like the first one.

16And he brought the burnt offering and offered it naccording to the 2prescribed manner.

17Then he brought the grain offering, took a handful of it, and burned it on the altar, obesides the burnt sacrifice of the morning.

18He also killed the bull and the ram as psacrifices of peace offerings, which were for the people. And Aaron’s sons presented to him the blood, which he sprinkled all around on the altar,

19and the fat from the bull and the ram—the fatty tail, what covers the entrails and the kidneys, and the fatty lobe attached to the liver;

20and they put the fat on the breasts. qThen he burned the fat on the altar;

21but the breasts and the right thigh Aaron waved ras a wave offering before the LORD, as Moses had commanded.

22Then Aaron lifted his hand toward the people, sblessed them, and came down from offering the sin offering, the burnt offering, and peace offerings.

23And Moses and Aaron went into the tabernacle of meeting, and came out and blessed the people. Then the glory of the LORD appeared to all the people,

24and tfire came out from before the LORD and consumed the burnt offering and the fat on the altar. When all the people saw it, they ushouted and fell on their vfaces.

Leviticus 10

The Profane Fire of Nadab and Abihu

1Then aNadab and Abihu, the sons of Aaron, beach took his censer and put fire in it, put incense on it, and offered cprofane fire before the LORD, which He had not commanded them.

2So dfire went out from the LORD and devoured them, and they died before the LORD.

3And Moses said to Aaron, “This is what the LORD spoke, saying:

‘By those ewho come near Me

I must be regarded as holy;

And before all the people

I must be glorified.’ ”

So Aaron held his peace.

4Then Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said to them, “Come near, fcarry your brethren from 1before the sanctuary out of the camp.”

5So they went near and carried them by their tunics out of the camp, as Moses had said.

6And Moses said to Aaron, and to Eleazar and Ithamar, his sons, “Do not 2uncover your heads nor tear your clothes, lest you die, and gwrath come upon all the people. But let your brethren, the whole house of Israel, 3bewail the burning which the LORD has kindled.

7h“You shall not go out from the door of the tabernacle of meeting, lest you die, ifor the anointing oil of the LORD is upon you.” And they did according to the word of Moses.

Conduct Prescribed for Priests

8Then the LORD spoke to Aaron, saying:

9j“Do not drink wine or intoxicating drink, you, nor your sons with you, when you go into the tabernacle of meeting, lest you die. It shall be a statute forever throughout your generations,

10“that you may kdistinguish between holy and unholy, and between unclean and clean,

11l“and that you may teach the children of Israel all the statutes which the LORD has spoken to them by the hand of Moses.”

12And Moses spoke to Aaron, and to Eleazar and Ithamar, his sons who were left: m“Take the grain offering that remains of the offerings made by fire to the LORD, and eat it without leaven beside the altar; nfor it is most holy.

13“You shall eat it in a oholy place, because it is your 4due and your sons’ due, of the sacrifices made by fire to the LORD; for pso I have been commanded.

14q“The breast of the wave offering and the thigh of the heave offering you shall eat in a clean place, you, your sons, and your rdaughters with you; for they are your due and your sons’ sdue, which are given from the sacrifices of peace offerings of the children of Israel.

15t“The thigh of the heave offering and the breast of the wave offering they shall bring with the offerings of fat made by fire, to offer as a wave offering before the LORD. And it shall be yours and your sons’ with you, by a statute forever, as the LORD has commanded.”

16Then Moses made careful inquiry about uthe goat of the sin offering, and there it was—burned up. And he was angry with Eleazar and Ithamar, the sons of Aaron who were left, saying,

17v“Why have you not eaten the sin offering in a holy place, since it is most holy, and God has given it to you to bear wthe guilt of the congregation, to make atonement for them before the LORD?

18“See! xIts blood was not brought inside 5the holy place; indeed you should have eaten it in a holy place, yas I commanded.”

19And Aaron said to Moses, “Look, zthis day they have offered their sin offering and their burnt offering before the LORD, and such things have befallen me! If I had eaten the sin offering today, awould it have been accepted in the sight of the LORD?”

20So when Moses heard that, he was content.

Leviticus 11

Foods Permitted and Forbidden

(Deut. 14:3–21)

1Now the LORD spoke to Moses and Aaron, saying to them,

2“Speak to the children of Israel, saying, a‘These are the animals which you may eat among all the animals that are on the earth:

3‘Among the animals, whatever divides the hoof, having cloven hooves and chewing the cud—that you may eat.

4‘Nevertheless these you shall bnot eat among those that chew the cud or those that have cloven hooves: the camel, because it chews the cud but does not have cloven hooves, is 1unclean to you;

5‘the 2rock hyrax, because it chews the cud but does not have cloven hooves, is 3unclean to you;

6‘the hare, because it chews the cud but does not have cloven hooves, is unclean to you;

7‘and the swine, though it divides the hoof, having cloven hooves, yet does not chew the cud, cis unclean to you.

8‘Their flesh you shall not eat, and their carcasses you shall not touch. dThey are unclean to you.

9e‘These you may eat of all that are in the water: whatever in the water has fins and scales, whether in the seas or in the rivers—that you may eat.

10‘But all in the seas or in the rivers that do not have fins and scales, all that move in the water or any living thing which is in the water, they are 4an fabomination to you.

11‘They shall be an abomination to you; you shall not eat their flesh, but you shall regard their carcasses as an abomination.

12‘Whatever in the water does not have fins or scales—that shall be an abomination to you.

13g‘And these you shall regard as an abomination among the birds; they shall not be eaten, they are an abomination: the eagle, the vulture, the buzzard,

14‘the kite, and the falcon after its kind;

15‘every raven after its kind,

16‘the ostrich, the short-eared owl, the sea gull, and the hawk after its kind;

17‘the little owl, the fisher owl, and the screech owl;

18‘the white owl, the jackdaw, and the carrion vulture;

19‘the stork, the heron after its kind, the hoopoe, and the bat.

20‘All flying insects that creep on all fours shall be an abomination to you.

21‘Yet these you may eat of every flying insect that creeps on all fours: those which have jointed legs above their feet with which to leap on the earth.

22‘These you may eat: hthe locust after its kind, the destroying locust after its kind, the cricket after its kind, and the grasshopper after its kind.

23‘But all other flying insects which have four feet shall be an abomination to you.

Unclean Animals

24‘By these you shall become 5unclean; whoever touches the carcass of any of them shall be unclean until evening;

25‘whoever carries part of the carcass of any of them ishall wash his clothes and be unclean until evening:

26‘The carcass of any animal which divides the foot, but is not cloven-hoofed or does not chew the cud, is unclean to you. Everyone who touches it shall be unclean.

27‘And whatever goes on its paws, among all kinds of animals that go on all fours, those are unclean to you. Whoever touches any such carcass shall be unclean until evening.

28‘Whoever carries any such carcass shall wash his clothes and be unclean until evening. It is unclean to you.

29‘These also shall be unclean to you among the creeping things that creep on the earth: the mole, jthe mouse, and the large lizard after its kind;

30‘the gecko, the monitor lizard, the sand reptile, the sand lizard, and the chameleon.

31‘These are unclean to you among all that creep. Whoever ktouches them when they are dead shall be unclean until evening.

32‘Anything on which any of them falls, when they are dead shall be 6unclean, whether it is any item of wood or clothing or skin or sack, whatever item it is, in which any work is done, lit must be put in water. And it shall be unclean until evening; then it shall be clean.

33‘Any mearthen vessel into which any of them falls nyou shall break; and whatever is in it shall be unclean:

34‘in such a vessel, any edible food upon which water falls becomes unclean, and any drink that may be drunk from it becomes unclean.

35‘And everything on which a part of any such carcass falls shall be unclean; whether it is an oven or cooking stove, it shall be broken down; for they are unclean, and shall be unclean to you.

36‘Nevertheless a spring or a cistern, in which there is plenty of water, shall be clean, but whatever touches any such carcass becomes unclean.

37‘And if a part of any such carcass falls on any planting seed which is to be sown, it remains clean.

38‘But if water is put on the seed, and if a part of any such carcass falls on it, it becomes 7unclean to you.

39‘And if any animal which you may eat dies, he who touches its carcass shall be ounclean until evening.

40p‘He who eats of its carcass shall wash his clothes and be unclean until evening. He also who carries its carcass shall wash his clothes and be unclean until evening.

41‘And every creeping thing that creeps on the earth shall be 8an abomination. It shall not be eaten.

42‘Whatever crawls on its belly, whatever goes on all fours, or whatever has many feet among all creeping things that creep on the earth—these you shall not eat, for they are an abomination.

43q‘You shall not make 9yourselves 10abominable with any creeping thing that creeps; nor shall you make yourselves unclean with them, lest you be defiled by them.

44‘For I am the LORD your rGod. You shall therefore consecrate yourselves, and syou shall be holy; for I am holy. Neither shall you defile yourselves with any creeping thing that creeps on the earth.

45t‘For I am the LORD who brings you up out of the land of Egypt, to be your God. uYou shall therefore be holy, for I am holy.

46‘This is the law 11of the animals and the birds and every living creature that moves in the waters, and of every creature that creeps on the earth,

47v‘to distinguish between the unclean and the clean, and between the animal that may be eaten and the animal that may not be eaten.’ ”

Leviticus 12

The Ritual After Childbirth

(cf. Luke 2:22–24)

1Then the LORD spoke to Moses, saying,

2“Speak to the children of Israel, saying: ‘If a awoman has conceived, and borne a male child, then bshe shall be 1unclean seven days; cas in the days of her customary impurity she shall be unclean.

3‘And on the deighth day the flesh of his foreskin shall be circumcised.

4‘She shall then continue in the blood of her purification thirty-three days. She shall not touch any 2hallowed thing, nor come into the sanctuary until the days of her purification are fulfilled.

5‘But if she bears a female child, then she shall be unclean two weeks, as in her customary impurity, and she shall continue in the blood of her purification sixty-six days.

6e‘When the days of her purification are fulfilled, whether for a son or a daughter, she shall bring to the priest a flamb 3of the first year as a burnt offering, and a young pigeon or a turtledove as a gsin offering, to the door of the tabernacle of meeting.

7‘Then he shall offer it before the LORD, and make 4atonement for her. And she shall be clean from the flow of her blood. This is the law for her who has borne a male or a female.

8h‘And if she is not able to bring a lamb, then she may bring two turtledoves or two young pigeons—one as a burnt offering and the other as a sin offering. iSo the priest shall make atonement for her, and she will be 5clean.’ ”

Leviticus 13

The Law Concerning Leprosy

1And the LORD spoke to Moses and Aaron, saying:

2“When a man has on the skin of his body a swelling, aa scab, or a bright spot, and it becomes on the skin of his body like a 1leprous sore, bthen he shall be brought to Aaron the priest or to one of his sons the priests.

3“The priest shall examine the sore on the skin of the body; and if the hair on the sore has turned white, and the sore appears to be deeper than the skin of his body, it is a leprous sore. Then the priest shall examine him, and pronounce him 2unclean.

4“But if the bright spot is white on the skin of his body, and does not appear to be deeper than the skin, and its hair has not turned white, then the priest shall isolate the one who has the sore cseven days.

5“And the priest shall examine him on the seventh day; and indeed if the sore appears to be as it was, and the sore has not spread on the skin, then the priest shall isolate him another seven days.

6“Then the priest shall examine him again on the seventh day; and indeed if the sore has faded, and the sore has not spread on the skin, then the priest shall pronounce him clean; it is only a scab, and he dshall wash his clothes and be clean.

7“But if the scab should at all spread over the skin, after he has been seen by the priest for his cleansing, he shall be seen by the priest again.

8“And if the priest sees that the scab has indeed spread on the skin, then the priest shall pronounce him 3unclean. It is leprosy.

9“When the leprous sore is on a person, then he shall be brought to the priest.

10e“And the priest shall examine him; and indeed if the swelling on the skin is white, and it has turned the hair white, and there is a spot of raw flesh in the swelling,

11“it is an old leprosy on the skin of his body. The priest shall pronounce him 4unclean, and shall not isolate him, for he is unclean.

12“And if leprosy breaks out all over the skin, and the leprosy covers all the skin of the one who has the sore, from his head to his foot, wherever the priest looks,

13“then the priest shall consider; and indeed if the leprosy has covered all his body, he shall pronounce him clean who has the sore. It has all turned fwhite. He is clean.

14“But when raw flesh appears on him, he shall be unclean.

15“And the priest shall examine the raw flesh and pronounce him to be unclean; for the raw flesh is unclean. It is leprosy.

16“Or if the raw flesh changes and turns white again, he shall come to the priest.

17“And the priest shall examine him; and indeed if the sore has turned white, then the priest shall pronounce him clean who has the sore. He is clean.

18“If the body develops a gboil in the skin, and it is healed,

19“and in the place of the boil there comes a white swelling or a bright spot, reddish-white, then it shall be shown to the priest;

20“and if, when the priest sees it, it indeed appears deeper than the skin, and its hair has turned white, the priest shall pronounce him unclean. It is a leprous sore which has broken out of the boil.

21“But if the priest examines it, and indeed there are no white hairs in it, and it is not deeper than the skin, but has faded, then the priest shall isolate him seven days;

22“and if it should at all spread over the skin, then the priest shall pronounce him unclean. It is a 5leprous sore.

23“But if the bright spot stays in one place, and has not spread, it is the scar of the boil; and the priest shall pronounce him clean.

24“Or if the body receives a hburn on its skin by fire, and the raw flesh of the burn becomes a bright spot, reddish-white or white,

25“then the priest shall examine it; and indeed if the hair of the bright spot has turned white, and it appears deeper than the skin, it is leprosy broken out in the burn. Therefore the priest shall pronounce him unclean. It is a leprous sore.

26“But if the priest examines it, and indeed there are no white hairs in the bright spot, and it is not deeper than the skin, but has faded, then the priest shall isolate him seven days.

27“And the priest shall examine him on the seventh day. If it has at all spread over the skin, then the priest shall pronounce him unclean. It is a leprous sore.

28“But if the bright spot stays in one place, and has not spread on the skin, but has faded, it is a swelling from the burn. The priest shall pronounce him clean, for it is the scar from the burn.

29“If a man or woman has a sore on the head or the beard,

30“then the priest shall examine the sore; and indeed if it appears deeper than the skin, and there is in it thin yellow hair, then the priest shall pronounce him unclean. It is a scaly leprosy of the head or beard.

31“But if the priest examines the scaly sore, and indeed it does not appear deeper than the skin, and there is no black hair in it, then the priest shall isolate the one who has the scale seven days.

32“And on the seventh day the priest shall examine the sore; and indeed if the scale has not spread, and there is no yellow hair in it, and the scale does not appear deeper than the skin,

33“he shall shave himself, but the scale he shall not shave. And the priest shall isolate the one who has the scale another seven days.

34“On the seventh day the priest shall examine the scale; and indeed if the scale has not spread over the skin, and does not appear deeper than the skin, then the priest shall pronounce him clean. He shall wash his clothes and be clean.

35“But if the scale should at all spread over the skin after his cleansing,

36“then the priest shall examine him; and indeed if the scale has spread over the skin, the priest need not seek for yellow hair. He is unclean.

37“But if the scale appears to be at a standstill, and there is black hair grown up in it, the scale has healed. He is clean, and the priest shall pronounce him clean.

38“If a man or a woman has bright spots on the skin of the body, specifically white bright spots,

39“then the priest shall look; and indeed if the bright spots on the skin of the body are dull white, it is a white spot that grows on the skin. He is clean.

40“As for the man whose hair has fallen from his head, he is bald, but he is clean.

41“He whose hair has fallen from his forehead, he is bald on the forehead, but he is clean.

42“And if there is on the bald head or bald iforehead a reddish-white sore, it is leprosy breaking out on his bald head or his bald forehead.

43“Then the priest shall examine it; and indeed if the swelling of the sore is reddish-white on his bald head or on his bald forehead, as the appearance of leprosy on the skin of the body,

44“he is a leprous man. He is unclean. The priest shall surely pronounce him 6unclean; his sore is on his jhead.

45“Now the leper on whom the sore is, his clothes shall be torn and his head kbare; and he shall lcover his mustache, and cry, m‘Unclean! Unclean!’

46“He shall be unclean. All the days he has the sore he shall be unclean. He is unclean, and he shall 7dwell alone; his dwelling shall be noutside the camp.

The Law Concerning Leprous Garments

47“Also, if a garment has a 8leprous plague in it, whether it is a woolen garment or a linen garment,

48“whether it is in the warp or woof of linen or wool, whether in leather or in anything made of leather,

49“and if the plague is greenish or reddish in the garment or in the leather, whether in the warp or in the woof, or in anything made of leather, it is a leprous 9plague and shall be shown to the priest.

50“The priest shall examine the plague and isolate that which has the plague seven days.

51“And he shall examine the plague on the seventh day. If the plague has spread in the garment, either in the warp or in the woof, in the leather or in anything made of leather, the plague is oan active leprosy. It is unclean.

52“He shall therefore burn that garment in which is the plague, whether warp or woof, in wool or in linen, or anything of leather, for it is an active leprosy; the garment shall be burned in the fire.

53“But if the priest examines it, and indeed the plague has not spread in the garment, either in the warp or in the woof, or in anything made of leather,

54“then the priest shall command that they wash the thing in which is the plague; and he shall isolate it another seven days.

55“Then the priest shall examine the plague after it has been washed; and indeed if the plague has not changed its color, though the plague has not spread, it is unclean, and you shall burn it in the fire; it continues eating away, whether the damage is outside or inside.

56“If the priest examines it, and indeed the plague has faded after washing it, then he shall tear it out of the garment, whether out of the warp or out of the woof, or out of the leather.

57“But if it appears again in the garment, either in the warp or in the woof, or in anything made of leather, it is a spreading plague; you shall burn with fire that in which is the plague.

58“And if you wash the garment, either warp or woof, or whatever is made of leather, if the plague has disappeared from it, then it shall be washed a second time, and shall be clean.

59“This is the law of the leprous plague in a garment of wool or linen, either in the warp or woof, or in anything made of leather, to pronounce it clean or to pronounce it unclean.”

Leviticus 14

The Ritual for Cleansing Healed Lepers

(cf. Matt. 8:1–4; Luke 5:12–14)

1Then the LORD spoke to Moses, saying,

2“This shall be the law of the 1leper for the day of his cleansing: He ashall be brought to the priest.

3“And the priest shall go out of the camp, and the priest shall examine him; and indeed, if the 2leprosy is healed in the leper,

4“then the priest shall command to take for him who is to be cleansed two living and clean birds, bcedar wood, cscarlet, and dhyssop.

5“And the priest shall command that one of the birds be killed in an earthen vessel over running water.

6“As for the living bird, he shall take it, the cedar wood and the scarlet and the hyssop, and dip them and the living bird in the blood of the bird that was killed over the running water.

7“And he shall esprinkle it fseven times on him who is to be cleansed from the leprosy, and shall pronounce him clean, and shall let the living bird loose in the open field.

8“He who is to be cleansed gshall wash his clothes, shave off all his hair, and hwash himself in water, that he may be clean. After that he shall come into the camp, and ishall stay outside his tent seven days.

9“But on the jseventh day he shall shave all the hair off his head and his beard and his eyebrows—all his hair he shall shave off. He shall wash his clothes and wash his body in water, and he shall be clean.

10“And on the eighth day khe shall take two male lambs without blemish, one ewe lamb of the first year without blemish, three-tenths of an ephah of fine flour mixed with oil as la grain offering, and one log of oil.

11“Then the priest who makes him clean shall present the man who is to be made clean, and those things, before the LORD, at the door of the tabernacle of meeting.

12“And the priest shall take one male lamb and moffer it as a trespass offering, and the log of oil, and nwave them as a wave offering before the LORD.

13“Then he shall kill the lamb oin the place where he kills the sin offering and the burnt offering, in a holy place; for pas the sin offering is the priest’s, so is the trespass offering. qIt is most holy.

14“The priest shall take some of the blood of the trespass offering, and the priest shall put it ron the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot.

15“And the priest shall take some of the log of oil, and pour it into the palm of his own left hand.

16“Then the priest shall dip his right finger in the oil that is in his left hand, and shall ssprinkle some of the oil with his finger seven times before the LORD.

17“And of the rest of the oil in his hand, the priest shall put some on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the trespass offering.

18“The rest of the oil that is in the priest’s hand he shall put on the head of him who is to be cleansed. tSo the priest shall make 3atonement for him before the LORD.

19“Then the priest shall offer uthe sin offering, and make atonement for him who is to be cleansed from his uncleanness. Afterward he shall kill the burnt offering.

20“And the priest shall offer the burnt offering and the grain offering on the altar. So the priest shall make atonement for him, and he shall be vclean.

21“But wif he is poor and cannot afford it, then he shall take one male lamb as a trespass offering to be waved, to make atonement for him, 4one-tenth of an ephah of fine flour mixed with oil as a grain offering, a log of oil,

22x“and two turtledoves or two young pigeons, such as he is able to afford: one shall be a sin offering and the other a burnt offering.

23y“He shall bring them to the priest on the eighth day for his cleansing, to the door of the tabernacle of meeting, before the LORD.

24z“And the priest shall take the lamb of the trespass offering and the log of oil, and the priest shall wave them as a wave offering before the LORD.

25“Then he shall kill the lamb of the trespass offering, aand the priest shall take some of the blood of the trespass offering and put it on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot.

26“And the priest shall pour some of the oil into the palm of his own left hand.

27“Then the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD.

28“And the priest shall put some of the oil that is in his hand on the tip of the right ear of him who is to be cleansed, on the thumb of the right hand, and on the big toe of his right foot, on the place of the blood of the trespass offering.

29“The rest of the oil that is in the priest’s hand he shall put on the head of him who is to be cleansed, to make atonement for him before the LORD.

30“And he shall offer one of bthe turtledoves or young pigeons, such as he can afford—

31“such as he is able to afford, the one as a sin offering and the other as a burnt offering, with the grain offering. So the priest shall make atonement for him who is to be cleansed before the LORD.

32“This is the law for one who had a leprous sore, who cannot afford cthe usual cleansing.”

The Law Concerning Leprous Houses

33And the LORD spoke to Moses and Aaron, saying:

34d“When you have come into the land of Canaan, which I give you as a possession, and eI put the 5leprous plague in a house in the land of your possession,

35“and he who owns the house comes and tells the priest, saying, ‘It seems to me that there is fsome plague in the house,’

36“then the priest shall command that they empty the house, before the priest goes into it to examine the plague, that all that is in the house may not be made unclean; and afterward the priest shall go in to examine the house.

37“And he shall examine the plague; and indeed if the plague is on the walls of the house with ingrained streaks, greenish or reddish, which appear to be 6deep in the wall,

38“then the priest shall go out of the house, to the door of the house, and 7shut up the house seven days.

39“And the priest shall come again on the seventh day and look; and indeed if the plague has spread on the walls of the house,

40“then the priest shall command that they take away the stones in which is the plague, and they shall cast them into an unclean place outside the city.

41“And he shall cause the house to be scraped inside, all around, and the dust that they scrape off they shall pour out in an unclean place outside the city.

42“Then they shall take other stones and put them in the place of those stones, and he shall take other mortar and plaster the house.

43“Now if the plague comes back and breaks out in the house, after he has taken away the stones, after he has scraped the house, and after it is plastered,

44“then the priest shall come and look; and indeed if the plague has spread in the house, it is gan active leprosy in the house. It is unclean.

45“And he shall break down the house, its stones, its timber, and all the plaster of the house, and he shall carry them outside the city to an unclean place.

46“Moreover he who goes into the house at all while it is shut up shall be 8unclean huntil evening.

47“And he who lies down in the house shall iwash his clothes, and he who eats in the house shall wash his clothes.

48“But if the priest comes in and examines it, and indeed the plague has not spread in the house after the house was plastered, then the priest shall pronounce the house clean, because the plague is healed.

49“And jhe shall take, to cleanse the house, two birds, cedar wood, scarlet, and hyssop.

50“Then he shall kill one of the birds in an earthen vessel over running water;

51“and he shall take the cedar wood, the hyssop, the scarlet, and the living bird, and dip them in the blood of the slain bird and in the running water, and sprinkle the house seven times.

52“And he shall 9cleanse the house with the blood of the bird and the running water and the living bird, with the cedar wood, the hyssop, and the scarlet.

53“Then he shall let the living bird loose outside the city in the open field, and kmake atonement for the house, and it shall be clean.

54“This is the law for any lleprous sore and scale,

55“for the mleprosy of a garment nand of a house,

56o“for a swelling and a scab and a bright spot,

57“to pteach when it is unclean and when it is clean. This is the law of leprosy.”

Leviticus 15

The Law Concerning Bodily Discharges

1And the LORD spoke to Moses and Aaron, saying,

2“Speak to the children of Israel, and say to them: a‘When any man has a discharge from his body, his discharge is unclean.

3‘And this shall be his uncleanness in regard to his discharge—whether his body runs with his discharge, or his body is stopped up by his discharge, it is his uncleanness.

4‘Every bed is 1unclean on which he who has the discharge lies, and everything on which he sits shall be unclean.

5‘And whoever btouches his bed shall cwash his clothes and dbathe in water, and be unclean until evening.

6‘He who sits on anything on which he who has the edischarge sat shall wash his clothes and bathe in water, and be unclean until evening.

7‘And he who touches the body of him who has the discharge shall wash his clothes and bathe in water, and be unclean until evening.

8‘If he who has the discharge fspits on him who is clean, then he shall wash his clothes and bathe in water, and be unclean until evening.

9‘Any saddle on which he who has the discharge rides shall be unclean.

10‘Whoever touches anything that was under him shall be unclean until evening. He who carries any of those things shall wash his clothes and bathe in water, and be unclean until evening.

11‘And whomever the one who has the discharge touches, and has not rinsed his hands in water, he shall wash his clothes and bathe in water, and be unclean until evening.

12‘The gvessel of earth that he who has the discharge touches shall be broken, and every vessel of wood shall be rinsed in water.

13‘And when he who has a discharge is cleansed of his discharge, then hhe shall count for himself seven days for his cleansing, wash his clothes, and bathe his body in running water; then he shall be clean.

14‘On the eighth day he shall take for himself itwo turtledoves or two young pigeons, and come before the LORD, to the door of the tabernacle of meeting, and give them to the priest.

15‘Then the priest shall offer them, jthe one as a sin offering and the other as a burnt offering. kSo the priest shall make 2atonement for him before the LORD because of his discharge.

16l‘If any man has an emission of semen, then he shall wash all his body in water, and be unclean until evening.

17‘And any garment and any leather on which there is semen, it shall be washed with water, and be unclean until evening.

18‘Also, when a woman lies with a man, and there is an emission of semen, they shall bathe in water, and mbe unclean until evening.

19n‘If a woman has a discharge, and the discharge from her body is blood, she shall be 3set apart seven days; and whoever touches her shall be unclean until evening.

20‘Everything that she lies on during her impurity shall be unclean; also everything that she sits on shall be unclean.

21‘Whoever touches her bed shall wash his clothes and bathe in water, and be unclean until evening.

22‘And whoever touches anything that she sat on shall wash his clothes and bathe in water, and be unclean until evening.

23‘If anything is on her bed or on anything on which she sits, when he touches it, he shall be unclean until evening.

24‘And oif any man lies with her at all, so that her impurity is on him, he shall be 4unclean seven days; and every bed on which he lies shall be unclean.

25‘If pa woman has a discharge of blood for many days, other than at the time of her customary impurity, or if it runs beyond her usual time of impurity, all the days of her unclean discharge shall be as the days of her customary impurity. She shall be unclean.

26‘Every bed on which she lies all the days of her discharge shall be to her as the bed of her impurity; and whatever she sits on shall be unclean, as the uncleanness of her impurity.

27‘Whoever touches those things shall be unclean; he shall wash his clothes and bathe in water, and be unclean until evening.

28‘But qif she is cleansed of her discharge, then she shall count for herself seven days, and after that she shall be clean.

29‘And on the eighth day she shall take for herself two turtledoves or two young pigeons, and bring them to the priest, to the door of the tabernacle of meeting.

30‘Then the priest shall offer the one as a sin offering and the other as a rburnt offering, and the priest shall make atonement for her before the LORD for the discharge of her uncleanness.

31‘Thus you shall sseparate the children of Israel from their uncleanness, lest they die in their uncleanness when they tdefile My tabernacle that is among them.

32u‘This is the law for one who has a discharge, vand for him who emits semen and is unclean thereby,

33w‘and for her who is indisposed because of her customary impurity, and for one who has a discharge, either man xor woman, yand for him who lies with her who is unclean.’ ”

Leviticus 16

The Day of Atonement

1Now the LORD spoke to Moses after athe death of the two sons of Aaron, when they offered profane fire before the LORD, and died;

2and the LORD said to Moses: “Tell Aaron your brother bnot to come at just any time into the Holy Place inside the veil, before the mercy seat which is on the ark, lest he die; for cI will appear in the cloud above the mercy seat.

31“Thus Aaron shall dcome into the Holy Place: ewith the blood of a young bull as a sin offering, and of a ram as a burnt offering.

4“He shall put the fholy linen tunic and the linen trousers on his body; he shall be girded with a linen sash, and with the linen turban he shall be attired. These are holy garments. Therefore ghe shall wash his body in water, and put them on.

5“And he shall take from hthe congregation of the children of Israel two kids of the goats as a sin offering, and one ram as a burnt offering.

6“Aaron shall offer the bull as a sin offering, which is for himself, and imake atonement for himself and for his house.

7“He shall take the two goats and present them before the LORD at the door of the tabernacle of meeting.

8“Then Aaron shall cast lots for the two goats: one lot for the LORD and the other lot for the scapegoat.

9“And Aaron shall bring the goat on which the LORD’s lot fell, and offer it as a sin offering.

10“But the goat on which the lot fell to be the scapegoat shall be presented alive before the LORD, to make jatonement upon it, and to let it go as the scapegoat into the wilderness.

11“And Aaron shall bring the bull of the sin offering, which is for khimself, and make atonement for himself and for his house, and shall kill the bull as the sin offering which is for himself.

12“Then he shall take la censer full of burning coals of fire from the altar before the LORD, with his hands full of msweet incense beaten fine, and bring it inside the veil.

13n“And he shall put the incense on the fire before the LORD, that the cloud of incense may cover the omercy seat that is on the Testimony, lest he pdie.

14q“He shall take some of the blood of the bull and rsprinkle it with his finger on the mercy seat on the east side; and before the mercy seat he shall sprinkle some of the blood with his finger seven times.

15s“Then he shall kill the goat of the sin offering, which is for the people, bring its blood tinside the veil, do with that blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat.

16“So he shall umake atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness.

17“There shall be vno man in the tabernacle of meeting when he goes in to make atonement in the Holy Place, until he comes out, that he may make atonement for himself, for his household, and for all the assembly of Israel.

18“And he shall go out to the altar that is before the LORD, and make atonement for wit, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around.

19“Then he shall sprinkle some of the blood on it with his finger seven times, cleanse it, and xconsecrate2 it from the 3uncleanness of the children of Israel.

20“And when he has made an end of atoning for the Holy Place, the tabernacle of meeting, and the altar, he shall bring the live goat.

21“Aaron shall lay both his hands on the head of the live goat, yconfess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, zputting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man.

22“The goat 4shall abear on itself all their iniquities to an 5uninhabited land; and he shall brelease the goat in the wilderness.

23“Then Aaron shall come into the tabernacle of meeting, cshall take off the linen garments which he put on when he went into the Holy Place, and shall leave them there.

24“And he shall wash his body with water in a holy place, put on his garments, come out and offer his burnt offering and the burnt offering of the people, and make 6atonement for himself and for the people.

25d“The fat of the sin offering he shall burn on the altar.

26“And he who released the goat as the scapegoat shall wash his clothes eand bathe his body in water, and afterward he may come into the camp.

27f“The bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp. And they shall burn in the fire their skins, their flesh, and their offal.

28“Then he who burns them shall wash his clothes and bathe his body in water, and afterward he may come into the camp.

29“This shall be a statute forever for you: gIn the seventh month, on the tenth day of the month, you shall 7afflict your souls, and do no work at all, whether a native of your own country or a stranger who 8dwells among you.

30“For on that day the priest shall make 9atonement for you, to hcleanse you, that you may be clean from all your sins before the LORD.

31i“It is a sabbath of solemn rest for you, and you shall afflict your souls. It is a statute forever.

32j“And the priest, who is anointed and kconsecrated to minister as priest in his father’s place, shall make atonement, and put on the linen clothes, the holy garments;

33“then he shall make 10atonement for 11the Holy Sanctuary, and he shall make atonement for the tabernacle of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly.

34l“This shall be an everlasting statute for you, to make atonement for the children of Israel, for all their sins, monce a year.” And he did as the LORD commanded Moses.

Leviticus 17

The Sanctity of Blood

1And the LORD spoke to Moses, saying,

2“Speak to Aaron, to his sons, and to all the children of Israel, and say to them, ‘This is the thing which the LORD has commanded, saying:

3“Whatever man of the house of Israel who akills an ox or lamb or goat in the camp, or who kills it outside the camp,

4“and does not bring it to the door of the tabernacle of meeting to offer an offering to the LORD before the tabernacle of the LORD, the guilt of bloodshed shall be bimputed to that man. He has shed blood; and that man shall be 1cut off from among his people,

5“to the end that the children of Israel may bring their sacrifices cwhich they offer in the open field, that they may bring them to the LORD at the door of the tabernacle of meeting, to the priest, and offer them as peace offerings to the LORD.

6“And the priest dshall sprinkle the blood on the altar of the LORD at the door of the tabernacle of meeting, and eburn the fat for a sweet aroma to the LORD.

7“They shall no more offer their sacrifices fto 2demons, after whom they ghave played the harlot. This shall be a statute forever for them throughout their generations.” ’

8“Also you shall say to them: ‘Whatever man of the house of Israel, or of the strangers who dwell among you, hwho offers a burnt offering or sacrifice,

9‘and does not ibring it to the door of the tabernacle of meeting, to offer it to the LORD, that man shall be 3cut off from among his people.

10j‘And whatever man of the house of Israel, or of the strangers who dwell among you, who eats any blood, kI will set My face against that person who eats blood, and will cut him off from among his people.

11‘For the llife of the flesh is in the blood, and I have given it to you upon the altar mto make atonement for your souls; for nit is the blood that makes atonement for the soul.’

12“Therefore I said to the children of Israel, ‘No one among you shall eat blood, nor shall any stranger who dwells among you eat blood.’

13“Whatever man of the children of Israel, or of the strangers who dwell among you, who ohunts and catches any animal or bird that may be eaten, he shall ppour out its blood and qcover it with dust;

14r“for it is the life of all flesh. Its blood sustains its life. Therefore I said to the children of Israel, ‘You shall not eat the blood of any flesh, for the life of all flesh is its blood. Whoever eats it shall be cut off.’

15s“And every person who eats what died naturally or what was torn by beasts, whether he is a native of your own country or a stranger, the shall both wash his clothes and ubathe in water, and be unclean until evening. Then he shall be clean.

16“But if he does not wash them or bathe his body, then vhe shall bear his 4guilt.”

Leviticus 18

Laws of Sexual Morality

1Then the LORD spoke to Moses, saying,

2“Speak to the children of Israel, and say to them: a‘I am the LORD your God.

3b‘According to 1the doings of the land of Egypt, where you dwelt, you shall not do; and caccording to the doings of the land of Canaan, where I am bringing you, you shall not do; nor shall you walk in their 2ordinances.

4d‘You shall observe My judgments and keep My ordinances, to walk in them: I am the LORD your God.

5‘You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the LORD.

6‘None of you shall approach anyone who is near of kin to him, to uncover his nakedness: I am the LORD.

7‘The nakedness of your father or the nakedness of your mother you shall not uncover. She is your mother; you shall not uncover her nakedness.

8‘The nakedness of your efather’s wife you shall not uncover; it is your father’s nakedness.

9f‘The nakedness of your sister, the daughter of your father, or the daughter of your mother, whether born at home or elsewhere, their nakedness you shall not uncover.

10‘The nakedness of your son’s daughter or your daughter’s daughter, their nakedness you shall not uncover; for theirs is your own nakedness.

11‘The nakedness of your father’s wife’s daughter, begotten by your father—she is your sister—you shall not uncover her nakedness.

12g‘You shall not uncover the nakedness of your father’s sister; she is near of kin to your father.

13‘You shall not uncover the nakedness of your mother’s sister, for she is near of kin to your mother.

14h‘You shall not uncover the nakedness of your father’s brother. You shall not approach his wife; she is your aunt.

15‘You shall not uncover the nakedness of your daughter-in-law—she is your son’s wife—you shall not uncover her nakedness.

16‘You shall not uncover the nakedness of your brother’s wife; it is your brother’s nakedness.

17‘You shall not uncover the nakedness of a woman and her idaughter, nor shall you take her son’s daughter or her daughter’s daughter, to uncover her nakedness. They are near of kin to her. It is wickedness.

18‘Nor shall you take a woman jas a rival to her sister, to uncover her nakedness while the other is alive.

19‘Also you shall not approach a woman to uncover her nakedness as klong as she is in her lcustomary impurity.

20m‘Moreover you shall not lie carnally with your nneighbor’s wife, to defile yourself with her.

21‘And you shall not let any of your descendants opass through pthe fire to qMolech, nor shall you profane the name of your God: I am the LORD.

22‘You shall not lie with ra male as with a woman. It is an abomination.

23‘Nor shall you mate with any sanimal, to defile yourself with it. Nor shall any woman stand before an animal to mate with it. It is perversion.

24t‘Do not defile yourselves with any of these things; ufor by all these the nations are defiled, which I am casting out before you.

25‘For vthe land is defiled; therefore I wvisit3 the punishment of its iniquity upon it, and the land xvomits out its inhabitants.

26y‘You shall therefore 4keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you

27‘(for all these abominations the men of the land have done, who were before you, and thus the land is defiled),

28‘lest zthe land vomit you out also when you defile it, as it vomited out the nations that were before you.

29‘For whoever commits any of these abominations, the persons who commit them shall be 5cut off from among their people.

30‘Therefore you shall keep My 6ordinance, so athat you do not commit any of these abominable customs which were committed before you, and that you do not defile yourselves by them: bI am the LORD your God.’ ”

Leviticus 19

Moral and Ceremonial Laws

1And the LORD spoke to Moses, saying,

2“Speak to all the congregation of the children of Israel, and say to them: a‘You shall be holy, for I the LORD your God am holy.

3b‘Every one of you shall revere his mother and his father, and ckeep My Sabbaths: I am the LORD your God.

4d‘Do not turn to idols, enor make for yourselves 1molded gods: I am the LORD your God.

5‘And fif you offer a sacrifice of a peace offering to the LORD, you shall offer it of your own free will.

6‘It shall be eaten the same day you offer it, and on the next day. And if any remains until the third day, it shall be burned in the fire.

7‘And if it is eaten at all on the third day, it is an abomination. It shall not be accepted.

8‘Therefore everyone who eats it shall bear his iniquity, because he has profaned the hallowed offering of the LORD; and that person shall be cut off from his people.

9g‘When you reap the harvest of your land, you shall not wholly reap the corners of your field, nor shall you gather the gleanings of your harvest.

10‘And you shall not glean your vineyard, nor shall you gather every grape of your vineyard; you shall leave them for the poor and the stranger: I am the LORD your God.

11h‘You shall not steal, nor deal falsely, inor lie to one another.

12‘And you shall not jswear by My name falsely, knor shall you profane the name of your God: I am the LORD.

13l‘You shall not cheat your neighbor, nor rob him. mThe wages of him who is hired shall not remain with you all night until morning.

14‘You shall not curse the deaf, nnor put a stumbling block before the blind, but shall fear your God: I am the LORD.

15‘You shall do no injustice in ojudgment. You shall not pbe partial to the poor, nor honor the person of the mighty. In righteousness you shall judge your neighbor.

16‘You shall not go about as a qtalebearer among your people; nor shall you rtake a stand against the life of your neighbor: I am the LORD.

17s‘You shall not hate your brother in your heart. tYou shall surely 2rebuke your neighbor, and not bear sin because of him.

18u‘You shall not take vengeance, nor bear any grudge against the children of your people, vbut you shall love your neighbor as yourself: I am the LORD.

19‘You shall keep My statutes. You shall not let your livestock breed with another kind. You shall not sow your field with mixed seed. Nor shall a garment of mixed linen and wool come upon you.

20‘Whoever lies carnally with a woman who is wbetrothed to a man as a concubine, and who has not at all been redeemed nor given her freedom, for this there shall be 3scourging; but they shall not be put to death, because she was not free.

21‘And he shall bring his trespass offering to the LORD, to the door of the tabernacle of meeting, a ram as a trespass offering.

22‘The priest shall make 4atonement for him with the ram of the trespass offering before the LORD for his sin which he has committed. And the sin which he has committed shall be forgiven him.

23‘When you come into the land, and have planted all kinds of trees for food, then you shall count their fruit as 5uncircumcised. Three years it shall be as uncircumcised to you. It shall not be eaten.

24‘But in the fourth year all its fruit shall be holy, a praise to the LORD.

25‘And in the fifth year you may eat its fruit, that it may yield to you its increase: I am the LORD your God.

26‘You shall not eat anything with the blood, nor shall you practice divination or soothsaying.

27‘You shall not shave around the sides of your head, nor shall you disfigure the edges of your beard.

28‘You shall not xmake any cuttings in your flesh for the dead, nor tattoo any marks on you: I am the LORD.

29y‘Do not prostitute your daughter, to cause her to be a harlot, lest the land fall into harlotry, and the land become full of wickedness.

30‘You shall 6keep My Sabbaths and zreverence My sanctuary: I am the LORD.

31‘Give no regard to mediums and familiar spirits; do not seek after athem, to be defiled by them: I am the LORD your God.

32b‘You shall 7rise before the gray headed and honor the presence of an old man, and cfear your God: I am the LORD.

33‘And dif a stranger dwells with you in your land, you shall not mistreat him.

34e‘The stranger who dwells among you shall be to you as 8one born among you, and fyou shall love him as yourself; for you were strangers in the land of Egypt: I am the LORD your God.

35‘You shall do no injustice in judgment, in measurement of length, weight, or volume.

36‘You shall have ghonest scales, honest weights, an honest ephah, and an honest hin: I am the LORD your God, who brought you out of the land of Egypt.

37h‘Therefore you shall observe all My statutes and all My judgments, and perform them: I am the LORD.’ ”

Leviticus 20

Penalties for Breaking the Law

1Then the LORD spoke to Moses, saying,

2a“Again, you shall say to the children of Israel: b‘Whoever of the children of Israel, or of the strangers who 1dwell in Israel, who gives any of his descendants to Molech, he shall surely be put to death. The people of the land shall cstone him with stones.

3d‘I will set My face against that man, and will 2cut him off from his people, because he has given some of his descendants to Molech, to defile My sanctuary and profane My holy name.

4‘And if the people of the land should in any way 3hide their eyes from the man, when he gives some of his descendants to Molech, and they do not kill him,

5‘then I will set My face against that man and against his family; and I will cut him off from his people, and all who prostitute themselves with him to commit harlotry with Molech.

6‘And ethe person who turns to mediums and familiar spirits, to prostitute himself with them, I will set My face against that person and cut him off from his people.

7f‘Consecrate4 yourselves therefore, and be holy, for I am the LORD your God.

8‘And you shall keep gMy statutes, and perform them: hI am the LORD who 5sanctifies you.

9‘For ieveryone who curses his father or his mother shall surely be put to death. He has cursed his father or his mother. jHis blood shall be upon him.

10k‘The man who commits adultery with another man’s wife, he who commits adultery with his neighbor’s wife, the adulterer and the adulteress, shall surely be put to death.

11‘The man who lies with his lfather’s wife has uncovered his father’s nakedness; both of them shall surely be put to death. Their blood shall be upon them.

12‘If a man lies with his mdaughter-in-law, both of them shall surely be put to death. They have committed perversion. Their blood shall be upon them.

13n‘If a man lies with a male as he lies with a woman, both of them have committed an abomination. They shall surely be put to death. Their blood shall be upon them.

14‘If a man marries a woman and her omother, it is wickedness. They shall be burned with fire, both he and they, that there may be no wickedness among you.

15‘If a man mates with an panimal, he shall surely be put to death, and you shall kill the animal.

16‘If a woman approaches any animal and mates with it, you shall kill the woman and the animal. They shall surely be put to death. Their blood is upon them.

17‘If a man takes his qsister, his father’s daughter or his mother’s daughter, and sees her nakedness and she sees his nakedness, it is a wicked thing. And they shall be 6cut off in the sight of their people. He has uncovered his sister’s nakedness. He shall bear his 7guilt.

18r‘If a man lies with a woman during her 8sickness and uncovers her nakedness, he has 9exposed her flow, and she has uncovered the flow of her blood. Both of them shall be 10cut off from their people.

19‘You shall not uncover the nakedness of your smother’s sister nor of your tfather’s sister, for that would uncover his near of kin. They shall bear their guilt.

20‘If a man lies with his uuncle’s wife, he has uncovered his uncle’s nakedness. They shall bear their sin; they shall die childless.

21‘If a man takes his vbrother’s wife, it is an 11unclean thing. He has uncovered his brother’s nakedness. They shall be childless.

22‘You shall therefore keep all My wstatutes and all My judgments, and perform them, that the land where I am bringing you to dwell xmay not vomit you out.

23y‘And you shall not walk in the statutes of the nation which I am casting out before you; for they commit all these things, and ztherefore I abhor them.

24‘But aI have said to you, “You shall inherit their land, and I will give it to you to possess, a land flowing with milk and honey.” I am the LORD your God, bwho has separated you from the peoples.

25c‘You shall therefore distinguish between clean animals and unclean, between unclean birds and clean, dand you shall not make yourselves 12abominable by beast or by bird, or by any kind of living thing that creeps on the ground, which I have separated from you as 13unclean.

26‘And you shall be holy to Me, efor I the LORD am holy, and have separated you from the peoples, that you should be Mine.

27f‘A man or a woman who is a medium, or who has familiar spirits, shall surely be put to death; they shall stone them with stones. Their blood shall be upon them.’ ”

Leviticus 21

Regulations for Conduct of Priests

(cf. Ezek. 44:15–31)

1And the LORD said to Moses, “Speak to the priests, the sons of Aaron, and say to them: a‘None shall defile himself for the dead among his people,

2‘except for his relatives who are nearest to him: his mother, his father, his son, his daughter, and his brother;

3‘also his virgin sister who is near to him, who has had no husband, for her he may defile himself.

4‘Otherwise he shall not defile himself, being a 1chief man among his people, to profane himself.

5b‘They shall not make any bald place on their heads, nor shall they shave the edges of their beards nor make any cuttings in their flesh.

6‘They shall be choly to their God and not profane the name of their God, for they offer the offerings of the LORD made by fire, and the dbread of their God; etherefore they shall be holy.

7f‘They shall not take a wife who is a harlot or a defiled woman, nor shall they take a woman gdivorced from her husband; for 2the priest is holy to his God.

8‘Therefore you shall 3consecrate him, for he offers the bread of your God. He shall be holy to you, for hI the LORD, who isanctify you, am holy.

9‘The daughter of any priest, if she profanes herself by playing the harlot, she profanes her father. She shall be jburned with fire.

10‘He who is the high priest among his brethren, on whose head the anointing oil was kpoured and who is consecrated to wear the garments, shall not luncover4 his head nor tear his clothes;

11‘nor shall he go mnear any dead body, nor defile himself for his father or his mother;

12n‘nor shall he go out of the sanctuary, nor profane the sanctuary of his God; for the oconsecration of the anointing oil of his God is upon him: I am the LORD.

13‘And he shall take a wife in her virginity.

14‘A widow or a divorced woman or a defiled woman or a harlot—these he shall not marry; but he shall take a virgin of his own people as wife.

15‘Nor shall he profane his posterity among his people, for I the LORD sanctify him.’ ”

16And the LORD spoke to Moses, saying,

17“Speak to Aaron, saying: ‘No man of your descendants in succeeding generations, who has any defect, may approach to offer the bread of his God.

18‘For any man who has a pdefect shall not approach: a man blind or lame, who has a marred face or any limb qtoo long,

19‘a man who has a broken foot or broken hand,

20‘or is a hunchback or a dwarf, or a man who has a defect in his eye, or eczema or scab, or is a eunuch.

21‘No man of the descendants of Aaron the priest, who has a defect, shall come near to offer the offerings made by fire to the LORD. He has a defect; he shall not come near to offer the bread of his God.

22‘He may eat the bread of his God, both the most holy and the holy;

23‘only he shall not go near the rveil or approach the altar, because he has a defect, lest she profane My sanctuaries; for I the LORD sanctify them.’ ”

24And Moses told it to Aaron and his sons, and to all the children of Israel.

Leviticus 22

The Holiness of the Offerings

1Then the LORD spoke to Moses, saying,

2“Speak to Aaron and his sons, that they aseparate1 themselves from the holy things of the children of Israel, and that they bdo not profane My holy name by what they cdedicate to Me: I am the LORD.

3“Say to them: ‘Whoever of all your descendants throughout your generations, who goes near the holy things which the children of Israel dedicate to the LORD, dwhile he has 2uncleanness upon him, that person shall be cut off from My presence: I am the LORD.

4‘Whatever man of the descendants of Aaron, who is a eleper or has fa discharge, shall not eat the holy offerings guntil he is clean. And hwhoever touches anything made unclean by a corpse, or ia man who has had an emission of semen,

5‘or jwhoever touches any creeping thing by which he would be made unclean, or kany person by whom he would become unclean, whatever his uncleanness may be—

6‘the person who has touched any such thing shall be unclean until evening, and shall not eat the holy offerings unless he lwashes his body with water.

7‘And when the sun goes down he shall be clean; and afterward he may eat the holy offerings, because mit is his food.

8n‘Whatever dies naturally or is torn by beasts he shall not eat, to defile himself with it: I am the LORD.

9‘They shall therefore keep oMy 3ordinance, plest they bear sin for it and die thereby, if they profane it: I the LORD sanctify them.

10q‘No outsider shall eat the holy offering; one who 4dwells with the priest, or a hired servant, shall not eat the holy thing.

11‘But if the priest rbuys a person with his money, he may eat it; and one who is born in his house may eat his food.

12‘If the priest’s daughter is married to an outsider, she may not eat of the holy offerings.

13‘But if the priest’s daughter is a widow or divorced, and has no child, and has returned to her father’s house as in her youth, she may eat her father’s food; but no outsider shall eat it.

14‘And if a man eats the holy offering unintentionally, then he shall restore a holy offering to the priest, and add one-fifth to it.

15‘They shall not profane the sholy offerings of the children of Israel, which they offer to the LORD,

16‘or allow them to bear the guilt of trespass when they eat their holy offerings; for I the LORD sanctify them.’ ”

Offerings Accepted and Not Accepted

17And the LORD spoke to Moses, saying,

18“Speak to Aaron and his sons, and to all the children of Israel, and say to them: t‘Whatever man of the house of Israel, or of the strangers in Israel, who 5offers his sacrifice for any of his vows or for any of his freewill offerings, which they offer to the LORD as a burnt offering—

19u‘you shall offer of your own free will a male without blemish from the cattle, from the sheep, or from the goats.

20v‘Whatever has a defect, you shall not offer, for it shall not be acceptable on your behalf.

21‘And wwhoever offers a sacrifice of a peace offering to the LORD, xto fulfill his vow, or a freewill offering from the cattle or the sheep, it must be perfect to be accepted; there shall be no defect in it.

22y‘Those that are blind or broken or maimed, or have an 6ulcer or eczema or scabs, you shall not offer to the LORD, nor make zan offering by fire of them on the altar to the LORD.

23‘Either a bull or a lamb that has any limb atoo long or too short you may offer as a freewill offering, but for a vow it shall not be accepted.

24‘You shall not offer to the LORD what is bruised or crushed, or torn or cut; nor shall you make any offering of them in your land.

25‘Nor bfrom a foreigner’s hand shall you offer any of these as cthe bread of your God, because their dcorruption is in them, and defects are in them. They shall not be accepted on your behalf.’ ”

26And the LORD spoke to Moses, saying:

27e“When a bull or a sheep or a goat is born, it shall be seven days with its mother; and from the eighth day and thereafter it shall be accepted as an offering made by fire to the LORD.

28“Whether it is a cow or ewe, do not kill both her fand her young on the same day.

29“And when you goffer a sacrifice of thanksgiving to the LORD, offer it of your own free will.

30“On the same day it shall be eaten; you shall leave hnone of it until morning: I am the LORD.

31i“Therefore you shall keep My commandments, and perform them: I am the LORD.

32j“You shall not profane My holy name, but kI will be 7hallowed among the children of Israel. I am the LORD who lsanctifies you,

33m“who brought you out of the land of Egypt, to be your God: I am the LORD.”

Leviticus 23

Feasts of the LORD

1And the LORD spoke to Moses, saying, Christ Fulfills Israel’s Feasts

2“Speak to the children of Israel, and say to them: ‘The feasts of the LORD, which you shall proclaim to be aholy convocations, these are My feasts.

The Sabbath

3b‘Six days shall work be done, but the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work on it; it is the Sabbath of the LORD in all your dwellings.

The Passover and Unleavened Bread

(Num. 28:16–25)

4c‘These are the feasts of the LORD, holy convocations which you shall proclaim at their appointed times.

5d‘On the fourteenth day of the first month at twilight is the LORD’s Passover.

6‘And on the fifteenth day of the same month is the Feast of Unleavened Bread to the LORD; seven days you must eat unleavened bread.

7e‘On the first day you shall have a holy convocation; you shall do no 1customary work on it.

8‘But you shall offer an offering made by fire to the LORD for seven days. The seventh day shall be a holy convocation; you shall do no customary work on it.’ ”

The Feast of Firstfruits

9And the LORD spoke to Moses, saying,

10“Speak to the children of Israel, and say to them: f‘When you come into the land which I give to you, and reap its harvest, then you shall bring a sheaf of gthe firstfruits of your harvest to the priest. Jewish Feasts

11‘He shall hwave the sheaf before the LORD, to be accepted on your behalf; on the day after the Sabbath the priest shall wave it.

12‘And you shall offer on that day, when you wave the sheaf, a male lamb of the first year, without blemish, as a burnt offering to the LORD.

13‘Its grain offering shall be two-tenths of an ephah of fine flour mixed with oil, an offering made by fire to the LORD, for a 2sweet aroma; and its drink offering shall be of wine, one-fourth of a hin.

14‘You shall eat neither bread nor parched grain nor fresh grain until the same day that you have brought an offering to your God; it shall be a statute forever throughout your generations in all your dwellings.

The Feast of Weeks

(Ex. 34:22; Num. 28:26–31; Deut. 16:9, 10)

15‘And you shall count for yourselves from the day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed.

16‘Count ififty days to the day after the seventh Sabbath; then you shall offer ja new grain offering to the LORD.

17‘You shall bring from your dwellings two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven. They are kthe firstfruits to the LORD.

18‘And you shall offer with the bread seven lambs of the first year, without blemish, one young bull, and two rams. They shall be as a burnt offering to the LORD, with their grain offering and their drink offerings, an offering made by fire for a sweet aroma to the LORD.

19‘Then you shall sacrifice lone kid of the goats as a sin offering, and two male lambs of the first year as a sacrifice of a mpeace offering.

20‘The priest shall wave them with the bread of the firstfruits as a wave offering before the LORD, with the two lambs. nThey shall be holy to the LORD for the priest.

21‘And you shall proclaim on the same day that it is a holy convocation to you. You shall do no customary work on it. It shall be a statute forever in all your dwellings throughout your generations.

22o‘When you reap the harvest of your land, you shall not wholly reap the corners of your field when you reap, nor shall you gather any gleaning from your harvest. You shall leave them for the poor and for the stranger: I am the LORD your God.’ ”

The Feast of Trumpets

(Num. 29:1–6)

23Then the LORD spoke to Moses, saying,

24“Speak to the children of Israel, saying: ‘In the pseventh month, on the first day of the month, you shall have a sabbath-rest, qa memorial of blowing of trumpets, a holy convocation.

25‘You shall do no customary work on it; and you shall offer an offering made by fire to the LORD.’ ”

The Day of Atonement

(Num. 29:7–11)

26And the LORD spoke to Moses, saying:

27r“Also the tenth day of this seventh month shall be the Day of Atonement. It shall be a holy convocation for you; you shall afflict your souls, and offer an offering made by fire to the LORD.

28“And you shall do no work on that same day, for it is the Day of Atonement, sto make atonement for you before the LORD your God.

29“For any person who is not tafflicted in soul on that same day ushall be cut off from his people.

30“And any person who does any work on that same day, vthat person I will destroy from among his people.

31“You shall do no manner of work; it shall be a statute forever throughout your generations in all your dwellings.

32“It shall be to you a sabbath of solemn rest, and you shall 3afflict your souls; on the ninth day of the month at evening, from evening to evening, you shall 4celebrate your sabbath.”

The Feast of Tabernacles

(Num. 29:12–40; Deut. 16:13–17)

33Then the LORD spoke to Moses, saying,

34“Speak to the children of Israel, saying: w‘The fifteenth day of this seventh month shall be the Feast of Tabernacles for seven days to the LORD.

35‘On the first day there shall be a holy convocation. You shall do no customary work on it.

36‘For seven days you shall offer an xoffering made by fire to the LORD. yOn the eighth day you shall have a holy convocation, and you shall offer an offering made by fire to the LORD. It is a zsacred5 assembly, and you shall do no customary work on it.

37a‘These are the feasts of the LORD which you shall proclaim to be holy convocations, to offer an offering made by fire to the LORD, a burnt offering and a grain offering, a sacrifice and drink offerings, everything on its day—

38b‘besides the Sabbaths of the LORD, besides your gifts, besides all your vows, and besides all your freewill offerings which you give to the LORD.

39‘Also on the fifteenth day of the seventh month, when you have cgathered in the fruit of the land, you shall keep the feast of the LORD for seven days; on the first day there shall be a sabbath-rest, and on the eighth day a sabbath-rest.

40‘And dyou shall take for yourselves on the first day the 6fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, and willows of the brook; eand you shall rejoice before the LORD your God for seven days.

41f‘You shall keep it as a feast to the LORD for seven days in the year. It shall be a statute forever in your generations. You shall celebrate it in the seventh month.

42g‘You shall dwell in 7booths for seven days. hAll who are native Israelites shall dwell in booths,

43i‘that your generations may jknow that I made the children of Israel dwell in booths when kI brought them out of the land of Egypt: I am the LORD your God.’ ”

44So Moses ldeclared to the children of Israel the feasts of the LORD.

Leviticus 24

Care of the Tabernacle Lamps

(Ex. 27:20, 21)

1Then the LORD spoke to Moses, saying:

2a“Command the children of Israel that they bring to you pure oil of pressed olives for the light, to make the lamps burn continually.

3“Outside the veil of the Testimony, in the tabernacle of meeting, Aaron shall be in charge of it from evening until morning before the LORD continually; it shall be a statute forever in your generations.

4“He shall 1be in charge of the lamps on bthe pure gold lampstand before the LORD continually.

The Bread of the Tabernacle

5“And you shall take fine flour and bake twelve ccakes with it. Two-tenths of an ephah shall be in each cake.

6“You shall set them in two rows, six in a row, don the pure gold table before the LORD.

7“And you shall put pure frankincense on each row, that it may be on the bread for a ememorial, an offering made by fire to the LORD.

8f“Every Sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant.

9“And git shall be for Aaron and his sons, hand they shall eat it in a holy place; for it is most holy to him from the offerings of the LORD made by fire, by a perpetual statute.”

The Penalty for Blasphemy

10Now the son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel; and this Israelite woman’s son and a man of Israel fought each other in the camp.

11And the Israelite woman’s son iblasphemed the name of the LORD and jcursed; and so they kbrought him to Moses. (His mother’s name was Shelomith the daughter of Dibri, of the tribe of Dan.)

12Then they lput him 2in custody, mthat 3the mind of the LORD might be shown to them.

13And the LORD spoke to Moses, saying,

14“Take outside the camp him who has cursed; then let all who heard him nlay their hands on his head, and let all the congregation stone him.

15“Then you shall speak to the children of Israel, saying: ‘Whoever curses his God oshall 4bear his sin.

16‘And whoever pblasphemes the name of the LORD shall surely be put to death. All the congregation shall certainly stone him, the stranger as well as him who is born in the land. When he blasphemes the name of the LORD, he shall be put to death.

17q‘Whoever kills any man shall surely be put to death.

18r‘Whoever kills an animal shall make it good, animal for animal.

19‘If a man causes disfigurement of his neighbor, as she has done, so shall it be done to him—

20‘fracture for tfracture, ueye for eye, tooth for tooth; as he has caused disfigurement of a man, so shall it be done to him.

21‘And whoever kills an animal shall restore it; but whoever kills a man shall be put to death.

22‘You shall have vthe5 same law for the stranger and for one from your own country; for I am the LORD your God.’ ”

23Then Moses spoke to the children of Israel; and they took outside the camp him who had cursed, and stoned him with stones. So the children of Israel did as the LORD commanded Moses.

Leviticus 25

The Sabbath of the Seventh Year

(Deut. 15:1–11)

1And the LORD spoke to Moses on Mount aSinai, saying,

2“Speak to the children of Israel, and say to them: ‘When you come into the land which I give you, then the land shall bkeep a sabbath to the LORD.

3‘Six years you shall sow your field, and six years you shall prune your vineyard, and gather its fruit;

4‘but in the cseventh year there shall be a sabbath of solemn drest for the land, a sabbath to the LORD. You shall neither sow your field nor prune your vineyard.

5e‘What grows of its own accord of your harvest you shall not reap, nor gather the grapes of your untended vine, for it is a year of rest for the land.

6‘And the sabbath produce of the land shall be food for you: for you, your male and female servants, your hired man, and the stranger who dwells with you,

7‘for your livestock and the beasts that are in your land—all its produce shall be for food.

The Year of Jubilee

8‘And you shall count seven sabbaths of years for yourself, seven times seven years; and the time of the seven sabbaths of years shall be to you forty-nine years.

9‘Then you shall cause the trumpet of the Jubilee to sound on the tenth day of the seventh month; fon the Day of Atonement you shall make the trumpet to sound throughout all your land.

10‘And you shall consecrate the fiftieth year, and gproclaim liberty throughout all the land to all its inhabitants. It shall be a Jubilee for you; hand each of you shall return to his possession, and each of you shall return to his family.

11‘That fiftieth year shall be a Jubilee to you; in it iyou shall neither sow nor reap what grows of its own accord, nor gather the grapes of your untended vine.

12‘For it is the Jubilee; it shall be holy to you; jyou shall eat its produce from the field.

13k‘In this Year of Jubilee, each of you shall return to his possession.

14‘And if you sell anything to your neighbor or buy from your neighbor’s hand, you shall not loppress one another.

15m‘According to the number of years after the Jubilee you shall buy from your neighbor, and according to the number of years of crops he shall sell to you.

16‘According to the multitude of years you shall increase its price, and according to the fewer number of years you shall diminish its price; for he sells to you according to the number of the years of the crops.

17‘Therefore nyou shall not 1oppress one another, obut you shall fear your God; for I am the LORD your God.

Provisions for the Seventh Year

18p‘So you shall observe My statutes and keep My judgments, and perform them; qand you will dwell in the land in safety.

19‘Then the land will yield its fruit, and ryou will eat your fill, and dwell there in safety.

20‘And if you say, s“What shall we eat in the seventh year, since twe shall not sow nor gather in our produce?”

21‘Then I will ucommand My blessing on you in the vsixth year, and it will bring forth produce enough for three years.

22w‘And you shall sow in the eighth year, and eat xold produce until the ninth year; until its produce comes in, you shall eat of the old harvest.

Redemption of Property

23‘The land shall not be sold permanently, for ythe land is Mine; for you are zstrangers and sojourners with Me.

24‘And in all the land of your possession you shall grant redemption of the land.

25a‘If one of your brethren becomes poor, and has sold some of his possession, and if bhis redeeming relative comes to redeem it, then he may redeem what his brother sold.

26‘Or if the man has no one to redeem it, but he himself becomes able to redeem it,

27‘then clet him count the years since its sale, and restore the remainder to the man to whom he sold it, that he may return to his possession.

28‘But if he is not able to have it restored to himself, then what was sold shall remain in the hand of him who bought it until the Year of Jubilee; dand in the Jubilee it shall be released, and he shall return to his possession.

29‘If a man sells a house in a walled city, then he may redeem it within a whole year after it is sold; within a full year he may redeem it.

30‘But if it is not redeemed within the space of a full year, then the house in the walled city shall belong permanently to him who bought it, throughout his generations. It shall not be released in the Jubilee.

31‘However the houses of villages which have no wall around them shall be counted as the fields of the country. They may be redeemed, and they shall be released in the Jubilee.

32‘Nevertheless ethe cities of the Levites, and the houses in the cities of their possession, the Levites may redeem at any time.

33‘And if a man purchases a house from the Levites, then the house that was sold in the city of his possession shall be released in the Jubilee; for the houses in the cities of the Levites are their possession among the children of Israel.

34‘But fthe field of the common-land of their cities may not be gsold, for it is their perpetual possession.

Lending to the Poor

35‘If one of your brethren becomes poor, and 2falls into poverty among you, then you shall hhelp him, like a stranger or a sojourner, that he may live with you.

36i‘Take no usury or interest from him; but jfear your God, that your brother may live with you.

37‘You shall not lend him your money for usury, nor lend him your food at a profit.

38k‘I am the LORD your God, who brought you out of the land of Egypt, to give you the land of Canaan and to be your God.

The Law Concerning Slavery

39‘And if one of your brethren who dwells by you becomes poor, and sells himself to you, you shall not compel him to serve as a slave.

40‘As a hired servant and a sojourner he shall be with you, and shall serve you until the Year of Jubilee.

41‘And then he shall depart from you—he and his children lwith him—and shall return to his own family. He shall return to the possession of his fathers.

42‘For they are mMy servants, whom I brought out of the land of Egypt; they shall not be sold as slaves.

43n‘You shall not rule over him owith 3rigor, but you pshall fear your God.

44‘And as for your male and female slaves whom you may have—from the nations that are around you, from them you may buy male and female slaves.

45‘Moreover you may buy qthe children of the strangers who dwell among you, and their families who are with you, which they beget in your land; and they shall become your property.

46‘And ryou may take them as an inheritance for your children after you, to inherit them as a possession; they shall be your permanent slaves. But regarding your brethren, the children of Israel, you shall not rule over one another with rigor.

47‘Now if a sojourner or stranger close to you becomes rich, and one of your brethren who dwells by him becomes poor, and sells himself to the stranger or sojourner close to you, or to a member of the stranger’s family,

48‘after he is sold he may be redeemed again. One of his brothers may redeem him;

49‘or his uncle or his uncle’s son may redeem him; or anyone who is near of kin to him in his family may redeem him; or if he is able he may redeem himself.

50‘Thus he shall reckon with him who bought him: The price of his release shall be according to the number of years, from the year that he was sold to him until the Year of Jubilee; it shall be saccording to the time of a hired servant for him.

51‘If there are still many years remaining, according to them he shall repay the price of his redemption from the money with which he was bought.

52‘And if there remain but a few years until the Year of Jubilee, then he shall reckon with him, and according to his years he shall repay him the price of his redemption.

53‘He shall be with him as a yearly hired servant, and he shall not rule with rigor over him in your sight.

54‘And if he is not redeemed in these years, then he shall be released in the Year of Jubilee—he and his children with him.

55‘For the children of Israel are servants to Me; they are My servants whom I brought out of the land of Egypt: I am the LORD your God.

Leviticus 26

Promise of Blessing and Retribution

(Deut. 7:12–24; 28:1–68)

1‘You shall anot make idols for yourselves;

neither a carved image nor a sacred pillar shall you rear up for yourselves;

nor shall you set up an engraved stone in your land, to bow down to it;

for I am the LORD your God.

2bYou shall 1keep My Sabbaths and reverence My sanctuary:

I am the LORD.

3c‘If you walk in My statutes and keep My commandments, and perform them,

4dthen I will give you rain in its season, ethe land shall yield its produce, and the trees of the field shall yield their fruit.

5fYour threshing shall last till the time of vintage, and the vintage shall last till the time of sowing;

you shall eat your bread to the full, and gdwell in your land safely.

6hI will give peace in the land, and iyou shall lie down, and none will make you afraid;

I will rid the land of jevil2 beasts,

and kthe sword will not go through your land.

7You will chase your enemies, and they shall fall by the sword before you.

8lFive of you shall chase a hundred, and a hundred of you shall put ten thousand to flight;

your enemies shall fall by the sword before you.

9‘For I will mlook on you favorably and nmake you fruitful, multiply you and confirm My ocovenant with you.

10You shall eat the pold harvest, and clear out the old because of the new.

11qI will set My 3tabernacle among you, and My soul shall not abhor you.

12rI will walk among you and be your God, and you shall be My people.

13I am the LORD your God, who brought you out of the land of Egypt, that you should not be their slaves;

I have broken the bands of your syoke and made you walk 4upright.

14‘But if you do not obey Me, and do not observe all these commandments,

15and if you despise My statutes, or if your soul abhors My judgments, so that you do not perform all My commandments, but break My covenant,

16I also will do this to you:

I will even appoint terror over you, twasting disease and fever which shall uconsume the eyes and vcause sorrow of heart.

And wyou shall sow your seed 5in vain, for your enemies shall eat it.

17I will 6set xMy face against you, and yyou shall be defeated by your enemies.

zThose who hate you shall reign over you, and you shall aflee when no one pursues you.

18‘And after all this, if you do not obey Me, then I will punish you bseven times more for your sins.

19I will cbreak the pride of your power;

I dwill make your heavens like iron and your earth like bronze.

20And your estrength shall be spent in vain;

for your fland shall not yield its produce, nor shall the trees of the land yield their fruit.

21‘Then, if you walk contrary to Me, and are not willing to obey Me, I will bring on you seven times more plagues, according to your sins.

22gI will also send wild beasts among you, which shall rob you of your children, destroy your livestock, and make you few in number;

and hyour highways shall be desolate.

23‘And if iby these things you are not reformed by Me, but walk contrary to Me,

24jthen I also will walk contrary to you, and I will punish you yet seven times for your sins.

25And kI will bring a sword against you that will execute the vengeance of the covenant;

when you are gathered together within your cities lI will send pestilence among you;

and you shall be delivered into the hand of the enemy.

26mWhen I have cut off your supply of bread, ten women shall bake your bread in one oven, and they shall bring back your bread by weight, nand you shall eat and not be satisfied.

27‘And after all this, if you do not obey Me, but walk contrary to Me,

28then I also will walk contrary to you in fury;

and I, even I, will chastise you seven times for your sins.

29oYou7 shall eat the flesh of your sons, and you shall eat the flesh of your daughters.

30pI will destroy your high places, cut down your incense altars, and cast your carcasses on the lifeless forms of your idols;

and My soul shall abhor you.

31I will lay your qcities waste and rbring your sanctuaries to desolation, and I will not ssmell the fragrance of your 8sweet aromas.

32tI will bring the land to desolation, and your enemies who dwell in it shall be astonished at it.

33uI will scatter you among the nations and draw out a sword after you;

your land shall be desolate and your cities waste.

34vThen the land shall enjoy its sabbaths as long as it lies desolate and you are in your enemies’ land;

then the land shall rest and enjoy its sabbaths.

35As long as it lies desolate it shall rest—

for the time it did not rest on your wsabbaths when you dwelt in it.

36‘And as for those of you who are left, I will send xfaintness9 into their hearts in the lands of their enemies;

the sound of a shaken leaf shall cause them to flee;

they shall flee as though fleeing from a sword, and they shall fall when no one pursues.

37yThey shall stumble over one another, as it were before a sword, when no one pursues;

and zyou shall have no power to stand before your enemies.

38You shall aperish among the nations, and the land of your enemies shall eat you up.

39And those of you who are left bshall 10waste away in their iniquity in your enemies’ lands;

also in their cfathers’ iniquities, which are with them, they shall waste away.

40‘But dif they confess their iniquity and the iniquity of their fathers, with their unfaithfulness in which they were unfaithful to Me, and that they also have walked contrary to Me,

41and that I also have walked contrary to them and have brought them into the land of their enemies;

if their euncircumcised hearts are fhumbled, and they gaccept their guilt—

42then I will hremember My covenant with Jacob, and My covenant with Isaac and My covenant with Abraham I will remember;

I will iremember the land.

43jThe land also shall be left empty by them, and will enjoy its sabbaths while it lies desolate without them;

they will accept their guilt, because they kdespised My judgments and because their soul abhorred My statutes.

44Yet for all that, when they are in the land of their enemies, lI will not cast them away, nor shall I abhor them, to utterly destroy them and break My covenant with them;

for I am the LORD their God.

45But mfor their sake I will remember the covenant of their ancestors, nwhom I brought out of the land of Egypt oin the sight of the nations, that I might be their God:

I am the LORD.’ ”

46pThese are the statutes and judgments and laws which the LORD made between Himself and the children of Israel qon Mount Sinai by the hand of Moses.

Leviticus 27

Redeeming Persons and Property Dedicated to God

1Now the LORD spoke to Moses, saying,

2“Speak to the children of Israel, and say to them: a‘When a man 1consecrates by a vow certain persons to the LORD, according to your 2valuation,

3‘if your valuation is of a male from twenty years old up to sixty years old, then your valuation shall be fifty shekels of silver, baccording to the shekel of the sanctuary.

4‘If it is a female, then your valuation shall be thirty shekels;

5‘and if from five years old up to twenty years old, then your valuation for a male shall be twenty shekels, and for a female ten shekels;

6‘and if from a month old up to five years old, then your valuation for a male shall be five shekels of silver, and for a female your valuation shall be three shekels of silver;

7‘and if from sixty years old and above, if it is a male, then your valuation shall be fifteen shekels, and for a female ten shekels.

8‘But if he is too poor to pay your valuation, then he shall present himself before the priest, and the priest shall set a value for chim; according to the ability of him who vowed, the priest shall value him.

9‘If it is an animal that men may bring as an offering to the LORD, all that anyone gives to the LORD shall be holy.

10‘He shall not substitute it or exchange it, good for bad or bad for good; and if he at all exchanges animal for animal, then both it and the one exchanged for it shall be dholy.

11‘If it is an unclean animal which they do not offer as a sacrifice to the LORD, then he shall present the animal before the priest;

12‘and the priest shall set a value for it, whether it is good or bad; as you, the priest, value it, so it shall be.

13e‘But if he wants at all to redeem it, then he must add one-fifth to your valuation.

14‘And when a man 3dedicates his house to be holy to the LORD, then the priest shall set a value for it, whether it is good or bad; as the priest values it, so it shall stand.

15‘If he who dedicated it wants to 4redeem his house, then he must add one-fifth of the money of your valuation to it, and it shall be his.

16‘If a man 5dedicates to the LORD part of a field of his possession, then your valuation shall be according to the seed for it. A homer of barley seed shall be valued at fifty shekels of silver.

17‘If he dedicates his field from the Year of Jubilee, according to your valuation it shall stand.

18‘But if he dedicates his field after the Jubilee, then the priest shall freckon to him the money due according to the years that remain till the Year of Jubilee, and it shall be deducted from your valuation.

19‘And if he who dedicates the field ever wishes to redeem it, then he must add one-fifth of the money of your valuation to it, and it shall belong to him.

20‘But if he does not want to redeem the field, or if he has sold the field to another man, it shall not be redeemed anymore;

21‘but the field, gwhen it is released in the Jubilee, shall be holy to the LORD, as a hdevoted field; it shall be ithe possession of the priest.

22‘And if a man dedicates to the LORD a field which he has bought, which is not the field of jhis possession,

23‘then the priest shall reckon to him the worth of your valuation, up to the Year of Jubilee, and he shall give your valuation on that day as a holy offering to the LORD.

24k‘In the Year of Jubilee the field shall return to him from whom it was bought, to the one who owned the land as a possession.

25‘And all your valuations shall be according to the shekel of the sanctuary: ltwenty gerahs to the shekel.

26‘But the mfirstborn of the animals, which should be the LORD’s firstborn, no man shall dedicate; whether it is an ox or sheep, it is the LORD’s.

27‘And if it is an unclean animal, then he shall redeem it according to your valuation, and nshall add one-fifth to it; or if it is not redeemed, then it shall be sold according to your valuation.

28o‘Nevertheless no 6devoted offering that a man may devote to the LORD of all that he has, both man and beast, or the field of his possession, shall be sold or redeemed; every devoted offering is most holy to the LORD.

29p‘No person under the ban, who may become doomed to destruction among men, shall be redeemed, but shall surely be put to death.

30‘And qall the tithe of the land, whether of the seed of the land or of the fruit of the tree, is the LORD’s. It is holy to the LORD.

31r‘If a man wants at all to redeem any of his tithes, he shall add one-fifth to it.

32‘And concerning the tithe of the herd or the flock, of whatever spasses under the rod, the tenth one shall be holy to the LORD.

33‘He shall not inquire whether it is good or bad, tnor shall he exchange it; and if he exchanges it at all, then both it and the one exchanged for it shall be holy; it shall not be redeemed.’ ”

34uThese are the commandments which the LORD commanded Moses for the children of Israel on Mount vSinai.

Leviticus Commentaries

Leviticus 1

1:1—7:38 This section provides laws pertaining to sacrifice. For the first time in Israel’s history, a well-defined set of sacrifices was given to them, although people had offered sacrifices since the time of Abel and Cain (cf. Gen. 4:3, 4). This section contains instructions for the people (1:1–6:7) and the priests (6:8–7:38). For a comparison with the millennial kingdom sacrifices, see notes on Ezek. 45, 46.

1:1—6:7 God had taken the nation at its word, “All that the LORD has spoken we will do” (Ex. 19:8; 24:3–8) and gave detailed instructions as to how they were to sacrifice to Him. Five sacrifices were outlined: the first 3 were voluntary, the last 2 compulsory. They were: 1) burnt offering (1:1–17); 2) grain offering (2:1–16); 3) peace offering (3:1–17); 4) sin offering (4:1–5:13); and 5) trespass offering (5:14–6:7). All these offerings were forms of worship to God, to give expression of the penitent and thankful heart. Those who were truly God’s by faith gave these offerings with an attitude of worship; for the rest, they were external rituals only.

1:1 Now the LORD called to Moses. Leviticus begins where Exodus left off (see Introduction: Author and Date; Background and Setting). No sooner did the glory cloud come down to rest on the tabernacle in the concluding verses of Exodus, than God instructed Moses with the content in Leviticus. The question of how to use the tabernacle in worship is answered here by an audible voice from the Divine Glory over the ark in the Holy of Holies (cf. Ex. 40:34; Num. 7:89; Ps. 80:1). tabernacle of meeting. This is so named since it was the place where Israel would gather to meet the LORD (cf. Ex. 25:8, 22; 26:1–37). See Ex. 25–32 for a detailed description of the tabernacle.

1:2 Speak to the children of Israel. This is essential revelation, with reference to their spiritual life, for all the descendants of Jacob, who was also called Israel (cf. Gen. 32:28). When any one of you brings. These were completely voluntary and freewill offerings with no specific number or frequency given (1:3). The regulation excluded horses, dogs, pigs, camels, and donkeys, which were used in pagan sacrifices, as well as rabbits, deer, beasts, and birds of prey. The sacrifice had to be from the offerer’s herd or he had to purchase it. an offering. The Pharisees manipulated this simple concept so that adult children could selfishly withhold the material goods which would help their parents, under the guise of Corban, that it was dedicated to the Lord (cf. Mark 7:8–13). herd…flock. These terms refer to the cattle (1:3), sheep, or goats (1:10) respectively. Only domestic animals could be sacrificed.

1:3–17 See 6:8–13 for the priests’ instructions. The burnt offerings were the first sacrifices revealed because these were the ones to be most frequently offered: every morning and evening (Num. 28:1–8), every Sabbath (Num. 28:9, 10), the first day of each month (Num. 28:11–15), and at the special feasts (Num. 28:16—29:40). This offering signified voluntary and complete dedication and consecration to the Lord. It was an offering of repentance for sins committed, with the desire to be purged from the guilt of sinful acts. Designed to demonstrate the sinner’s penitence and obedience, it indicated his self-dedication to the worship of God. The most costly animal was mentioned first; the least costly last. The singing of psalms later became a part of this ritual (cf. Pss. 4; 5; 40; 50; 66).

Lev. 1:3

Christ in the Levitical Offerings

Offering: 1. Burnt Offering (Lev. 1:3-17; 6:8-13)

Christ’s Provision: atonement

Christ’s Character: Christ’s sinless nature

Offering: 2. Grain Offering (Lev. 2:1-16; 6:14-23)

Christ’s Provision: dedication/consecration

Christ’s Character: Christ was wholly devoted to the Father’s purposes

Offering: 3. Peace Offering (Lev. 3:1-17; 7:11-36)

Christ’s Provision: reconciliation/fellowship

Christ’s Character: Christ was at peace with God

Offering: 4. Sin Offering (Lev. 4:1-5:13; 6:24-30)

Christ’s Provision: propitiation

Christ’s Character: Christ’s substitutionary death

Offering: 5. Trespass Offering (Lev. 5:14-6:7; 7:1-10)

Christ’s Provision: repentance

Christ’s Character: Christ paid it all for redemption

1:3–9 This section describes the sacrifice of bulls (1:5).

1:3 burnt sacrifice. This offering is so called because it required that the animal be completely consumed by the fire, except for the crop of feathers of a bird (1:16) or skin of the bull, which went to the priest (1:6; 7:8). a male without blemish. Since no animal with any deformity or defect was permitted, the priests would inspect each animal, perhaps using a method which the Egyptians employed in their sacrifices, calling for all inspected and approved animals to have a certificate attached to the horns and sealed with wax. A male without blemish was required, as it was the choicest offering of the flock. at the door…before the LORD. This entrance to the courtyard around the tabernacle where the altar of burnt offering stood (Ex. 40:6) would place the one offering a sacrifice on the N side of the altar (cf. 1:11). God’s presence in the cloud rested upon the mercy seat of the ark in the Holy of Holies inside the tabernacle proper (see note on 1:1). The offering was brought to and offered before the Lord, not before man.

1:4 put his hand on the head. This symbolic gesture pictured the transfer of the sacrificer’s sin to the sacrificial animal and was likely done with a prayer of repentance and request for forgiveness (cf. Ps. 51:18, 19). on his behalf. This was a substitutionary sacrifice that prefigured the ultimate substitute—Jesus Christ (cf. Is. 53; see note on 2 Cor. 5:21). make atonement. The word means “cover.” The psalmist defines it by saying, “Blessed is he whose transgression is forgiven, whose sin is covered” (Ps. 32:1). Theologically, the “atonement” of the OT covered sin only temporarily, but it did not eliminate sin or later judgment (Heb. 10:4). The one time sacrifice of Jesus Christ fully atoned for sin, thus satisfying God’s wrath forever and insuring eternal salvation (cf. Heb. 9:12; 1 John 2:2), even to those who put saving faith in God for their redemption before Christ’s death on the cross (cf. Rom. 3:25, 26; Heb. 9:15).

1:5 He shall kill. Making vivid and dramatic the consequences of sin, the person offering the sacrifice slew and butchered the animal (cf. v. 6). Aaron’s sons. This refers to the immediate descendants of Aaron, i.e., Nadab, Abihu, Eleazar, and Ithamar (cf. Ex. 28:1). In the beginning, there were 5 priests, including Aaron, who served as the High-Priest. shall bring…sprinkle the blood. The priest had to collect the blood in a basin and then offer it to God as a sacrifice to indicate that a life had been taken, i.e., death occurred (cf. 17:11, 14). The price of sin is always death (cf. Gen. 2:17; Rom. 6:23). the altar. The altar of burnt offering (cf. Ex. 27:1–8; 38:1–7), which is in the courtyard outside of the tabernacle proper. The prototype experience, before the tabernacle was constructed, is remembered in Ex. 24:1–8.

1:9 wash. This allowed the one sacrificing to cleanse the animal of excrement and thus make it clean. a sweet aroma. The pleasant smell of burning meat signified the sacrifice of obedience which was pleasing to the Lord. While the costly ritual recognized God’s anger for sin committed (cf. 1:13, 17), the penitent heart behind the sacrifice made it acceptable. That was far more significant than the sacrifice itself (cf. Gen. 8:21; 1 Sam. 15:23). This is the first of 3 freewill offerings to please the Lord; cf. the grain offering (2:2) and the peace offering (3:5).

1:10–13 of the flocks. This section describes the sacrifice of sheep and goats.

1:11 north side. This placed the one sacrificing in front of the tabernacle door (cf. 1:3).

1:14–17 of birds. This section describes the sacrifice of birds. God does not ask the poor to bring the same burnt offering as those financially well off because the relative cost to the one sacrificing was an important factor. This is the kind of sacrifice brought by Joseph and Mary on the eighth day after Christ’s birth for Mary’s purification (cf. 12:8; Luke 2:22–24).

1:15 The priest…wring off. Unlike the livestock being killed by the one offering the sacrifice, the bird was killed by the priest.

1:16 crop…feathers. This refers to the neck or gullet of a bird, where food was stored. east side…place for ashes. This was the closest side to the entrance of the tabernacle compound and provided for the easiest removal of the ashes outside (cf. 6:10–11).

Leviticus 2

2:1–16 See 6:14–23 for the priests’ instructions. The grain offering signified homage and thanksgiving to God as a voluntary offering which was offered along with a burnt offering and a drink offering at the appointed sacrifices (cf. Num. 28:1–15). Three variations were prescribed: 1) uncooked flour (2:1–3); 2) baked flour (2:4–13); or 3) roasted firstfruit grain from the harvest (2:14–16). This was the only non-animal sacrifice of the 5 and shows that there was a place for offering from the fruit of the soil (as in the case of Cain in Gen. 4).

2:1–3 fine flour. The first variation consisted of uncooked flour whose quality of “fine” paralleled the “unblemished” animal in the burnt offering. A portion of this offering was to support the priests (v. 3). Like the drink offering or “libation,” the grain offering was added to the burnt offering (cf. Num. 28:1–15).

2:1 oil. See note on 2:4. frankincense. See note on 2:15.

2:2 handful. Unlike the whole burnt offering (1:9), only a representative or memorial portion was given to the Lord. sweet aroma. See note on 1:9.

2:3 Aaron’s and his sons’. Unlike the burnt offering (cf. 1:9, 13, 17), this offering supplies provision for the priests. most holy. This was unique from the others because it was not limited to God alone, like the burnt offering, nor eaten in part by the worshiper, like the peace offering. Only the priest could eat the portion not burned (see 7:9). The sin offering (6:17, 25) and the trespass offering (6:17; 7:1) are also called “most holy.”

2:4–13 This variation of the grain offering involved baked flour. The kinds of containers discussed are: 1) oven (2:4); 2) griddle (2:5, 6); and 3) covered pan (2:7–10). The manner of preparation is discussed in 2:11–13.

2:4 unleavened cakes. The notion of leaven as a symbol representing the presence of sin remains valid beyond the context of the Passover and continues to the NT (cf. Matt. 16:6; 1 Cor. 5:6, 7). anointed with oil. Anointing is usually reserved for human appointments by God. Here, it was applied to the preparation of a holy sacrifice, set apart as a memorial to the Lord.

2:11 This applies to the offerings of 2:4–10, all of which were to be burned on the altar. no leaven nor any honey. Both yeast and honey were edible foods, but were never to be used with a grain offering, since both could induce fermentation, which symbolized sin (see note on 2:4).

2:12 This applies to the offering of 2:14–16, which was not to be burned on the altar, but rather roasted by the worshiper (v. 14) before going to the tabernacle.

2:13 the salt of the covenant. This was included in all of the offerings in 2:4–10, 14–16 since salt was emblematic of permanence or loyalty to the covenant.

2:14 firstfruits. These would be offered at the Feast of Firstfruits (23:9–14) and the Feast of Weeks (23:15–22).

2:15 frankincense. A gum resin with a pungent, balsamic odor, used for the incense in the tabernacle sacrifices (cf. Ex. 30:34).

Leviticus 3

3:1–17 See 7:11–36 for the priests’ instructions. The peace offering symbolizes the peace and fellowship between the true worshiper and God (as a voluntary offering). It was the third freewill offering resulting in a sweet aroma to the Lord (3:5), which served as the appropriate corollary to the burnt offering of atonement and the grain offering of consecration and dedication. It symbolized the fruit of redemptive reconciliation between a sinner and God (cf. 2 Cor. 5:18).

3:1–5 Pertains to cattle, i.e., the herd, used in the peace offering.

3:1, 2 male or female. This is similar to the burnt offering in manner of presentation (cf. 1:3–9), but different in that a female was allowed.

3:4 the fat. All of the fat was dedicated to the Lord (3:3–5, 9–11, 14–16).

3:6–11 Pertains to sheep used in the peace offering.

3:11 as food. The sacrifice was intended to symbolize a meal between God and the one offering it, where peace and friendship were epitomized by sharing that meal together.

3:12–16 Pertains to goats used in the peace offering.

3:17 neither fat nor blood. The details given in the chapter distinctly define which fat was to be burned and not eaten, so that whatever adhered to other parts or was mixed with them might be eaten. As with many facets of the Mosaic legislation, there were underlying health benefits also.

Leviticus 4

4:1—6:7 The sin (4:1–5:13) and trespass (5:14–6:7) offerings differed from the previous 3 in that the former were voluntary and these were compulsory. The sin offering differed from the trespass offering in that the former involved iniquity where restitution was not possible, while in the latter it was possible.

4:1—5:13 See 6:24–30 for the priests’ instructions. The sin offering atoned for sins committed unknowingly where restitution was impossible. This was a required sacrifice, as was the trespass offering (5:14–6:7). Unintentional sins of commission (4:1–35) and unintentional sins of omission (5:1–13) are discussed. Leviticus 4:1–35 indicates the person committing the sin: 1) the High-Priest (vv. 3–12); 2) the congregation (vv. 13–21); 3) a leader (vv. 22–26); and 4) an individual (vv. 27–35). Leviticus 5:1–13 unfolds according to the animal sacrificed: 1) lamb/goat (vv. 1–6); 2) bird (vv. 7–10); and 3) flour (vv. 11–13).

4:2 unintentionally. The intended meaning is to stray into a sinful situation, but not necessarily to be taken completely by surprise. Num. 15:30, 31 illustrates the defiant attitude of intentional sin. ought not…does any. Sins of commission.

4:3–12 Sacrifices for the sin of the High-Priest are given.

4:3 the anointed priest. See Ex. 29:29 and Lev. 16:32, which defined this person as the High-Priest. bringing guilt on the people. Only the High-Priest, due to his representative position, was capable of this type of guilt infusion. For example, Achan had brought about the defeat of Israel when he held back the spoils, but the entire nation was not executed, as was his family (cf. Josh. 7:22–26).

4:5 to the tabernacle. He actually went into the Holy Place.

4:6 seven times. The number of completion or perfection, indicating the nature of God’s forgiveness (Ps. 103:12). the veil of the sanctuary. The veil marked the entry into the very presence of God in the Holy of Holies.

4:7 altar of sweet incense. See Ex. 30:1–10. This altar was in the tabernacle proper before the veil. It was so close to the ark that Hebrews speaks of it as actually being in the Holy of Holies (Heb. 9:4). This altar was also sprinkled with blood on the Day of Atonement (Ex. 30:10). altar…burnt offering. The altar in the courtyard on which blood was normally splashed.

4:10 peace offering. See note on 3:1–17.

4:11 offal. This term identifies the major internal organs of an animal, including the intestines’ waste content.

4:12 carry outside the camp. This was a symbolic gesture of removing the sin from the people (cf. Heb. 13:11–13 in reference to Christ).

Lev. 4:12

Old Testament Sacrifices Compared to Christ’s Sacrifice

Leviticus: 1. Old Covenant (temporary)

Heb. 7:22; 8:6, 13; 10:20

Hebrews: 1. New Covenant (permanent)

Leviticus: 2. Obsolete promises

Heb. 8:6-13

Hebrews: 2. Better promises

Leviticus: 3. A shadow

Heb. 8:5; 9:23, 24; 10:1

Hebrews: 3. The reality

Leviticus: 4. Aaronic priesthood (many)

Heb. 6:19-7:25

Hebrews: 4. Melchizedekian priesthood (one)

Leviticus: 5. Sinful priesthood

Heb. 7:26, 27; 9:7

Hebrews: 5. Sinless priest

Leviticus: 6. Limited-by-death priesthood

Heb. 7:16, 17, 23, 24

Hebrews: 6. Forever priesthood

Leviticus: 7. Daily sacrifices

Heb. 7:27; 9:12, 25, 26; 10:9, 10, 12

Hebrews: 7. Once-for-all sacrifice

Leviticus: 8. Animal sacrifices

Heb. 9:11-15, 26; 10:4-10, 19

Hebrews: 8. Sacrifice of God’s Son

Leviticus: 9. Ongoing sacrifices

Heb. 10:11-14, 18

Hebrews: 9. Sacrifices no longer needed

Leviticus: 10. One year atonement

Heb. 7:25; 9:12, 15; 10:1-4, 12

Hebrews: 10. Eternal propitiation

4:13–21 Sacrifices for the sin of the congregation were to follow essentially the same procedure as that for the sin of priests (4:3–12).

4:16 The anointed priest. See note on 4:3.

4:22–26 These are sacrifices for the sin of a ruler. The blood of the sacrifice was not sprinkled in the Holy Place, as for the priest or congregation (4:6, 17), but only on the altar of burnt offering.

4:27–35 These are sacrifices for the sin of an individual. Either a goat (4:27–31) or a lamb (4:32–35) could be sacrificed in much the same manner as the offering for a ruler (4:22–26).

Leviticus 5

5:1–13 Dealing with unintentional sins continues with an emphasis on sins of omission (vv. 1–4). Lambs/goats (v. 6), birds (vv. 7–10), or flour (vv. 11–13) were acceptable sacrifices.

5:1–5 This call to confession named a few examples of violations for which penitence was the right response: 1) withholding evidence (v. 1); 2) touching something unclean (vv. 2, 3); and 3) rash oath making (v. 4).

5:1 oath…witness. A witness who did not come forward to testify was sinning when he had actually seen a violation or had firsthand knowledge, such as hearing the violator confess to the sin.

5:4 swears. “Speaking thoughtlessly” suggests a reckless oath for good or bad, i.e., an oath the speaker should not or could not keep.

5:5 he shall confess. Confession must accompany the sacrifice as the outward expression of a repentant heart which openly acknowledged agreement with God concerning sin. Sacrifice minus true faith, repentance, and obedience was hypocrisy (cf. Ps. 26:4; Is. 9:17; Amos 5:21–26).

5:7 burnt offering. See notes on 1:3–17.

5:11 ephah. About 6 gallons. no oil…frankincense. Contrast the grain offering (2:2).

5:13 grain offering. See notes on 2:1–16.

5:14—6:7 See 7:1–10 for the priests’ instructions. The trespass offering symbolized an atonement for sin unknowingly committed where restitution was possible. Like the sin offering (4:1–5:13), this one was compulsory. For sins against the Lord’s property, restitution was made to the priest (5:14–19), while restitution was made to the person who suffered loss in other instances (6:1–7).

5:15 shekel of the sanctuary. This amounted to 20 gerahs (Ex. 30:13; Lev. 27:25; Num. 3:47) or 2 bekahs (Ex. 38:26), which is the equivalent of four-tenths of one ounce. God fixed the value of a shekel.

5:16 one-fifth. The offender was required to make a 120 percent restitution, which was considerably lower than that prescribed elsewhere in the Mosaic law, e.g., Ex. 22:7, 9. Perhaps this is accounted for by a voluntary confession in contrast to an adjudicated and forced conviction.

Leviticus 6

6:1–7 While all sins are against God (cf. Ps. 51:4), some are direct (5:14–19) and others are indirect, involving people (6:1–7), as here. These violations are not exhaustive, but representative samples used to establish and illustrate the principle.

6:6 your valuation. The priest served as an appraiser to give appropriate value to the goods in question.

6:8—7:38 These were laws of sacrifice for the priesthood. Leviticus 1:1–6:7 has dealt with 5 major offerings from the worshiper’s perspective. Here instructions for the priests are given, with special attention to the priests’ portion of the sacrifice.

6:8–13 The burnt offering. See notes on 1:3–17.

6:9 on the hearth upon the altar all night. This resulted in the complete incineration of the sacrifice, picturing it as totally given to the Lord, with the smoke arising as a sweet aroma to Him (1:7, 13, 17).

6:10, 11 ashes. This described both the immediate (v. 10) and final (v. 11) disposition of the ash remains, i.e., that which is worthless.

6:12 fat…peace offerings. See note on 3:4.

6:13 always be burning. The perpetual flame indicated a continuous readiness on the part of God to receive confession and restitution through the sacrifice.

6:14–23 The grain offering. See notes on 2:1–16.

6:15 handful. See note on 2:2.

6:16–18 Unlike the burnt offering, the grain offering provided food for the priests and their male children, i.e., future priests.

6:16 in a holy place. This was to be eaten only in the courtyard of the tabernacle.

6:19–23 Aaron, as High-Priest, was to make a daily grain offering at morning and night on behalf of his priestly family.

6:20 he is anointed. See 8:7–12. ephah. See note on 5:11.

6:22 The priest…in his place. The High-Priests who succeed Aaron are in view here. wholly burned. The priests’ offering was to be given completely, with nothing left over.

6:24–30 The sin offering. See notes on 4:1—5:13.

6:25 burnt offering. See notes on 1:3–17. most holy. See note on 2:3.

6:26 priest…eat. The priest putting the offering on the brazen altar could use it for food, if the sacrifice was for a ruler (4:22–26) or the people (4:27–35).

6:27, 28 Instructions on the cleanness of the priest’s garments as they relate to blood.

6:30 no sin offering…eaten. Those sacrifices made on behalf of a priest (4:3–12) or the congregation (4:13–21) could be eaten.

Leviticus 7

7:1–10 The trespass offering. See notes on 5:14—6:7. Verses 7–10 provide a brief excursus on what may be eaten by the priests.

7:1 most holy. See note on 2:3.

7:7 See note on 6:26.

7:10 mixed with oil or dry. Both were acceptable options.

7:11–36 The peace offering. See notes on 3:1–17. The purposes for the peace offering are given in vv. 11–18. Special instructions which prevented a priest from being “cut off” (vv. 19–27) and the allotment to Aaron and his sons (vv. 28–36) are enumerated.

7:11–15 A peace offering for thanksgiving shall also be combined with a grain offering (see 2:1–16). The meat had to be eaten that same day, probably for the reason of health since it would rapidly spoil and for the purpose of preventing people from thinking that such meat had some spiritual presence in it, thus developing some superstitions.

7:13 leavened bread. Contrast the unleavened grain offering (see 2:11).

7:16–18 vow…voluntary offering. The priest could eat the meat the same day or next day, but eating on the third day brought punishment.

7:19–21 cut off. Uncleanness was punishable by death. See chap. 22 for more details.

7:22–27 See note on 3:17.

7:27 cut off. See note on 7:19–21.

7:29 offering…sacrifice. The worshiper made a peace offering from his sacrifice so that the Lord received the blood (v. 33) and the fat (v. 33). The priests received the breast (vv. 30, 31) and right thigh (v. 33). The worshiper could use the rest for himself.

7:30–32 wave offering…heave offering. These were symbolic acts indicating the offering was for the Lord. Bread (Ex. 29:23–24), meat (Ex. 29:22–24), gold (Ex. 38:24), oil (Lev. 14:12), and grain (Lev. 23:11) all served as wave offerings. Heave offerings are far less numerous (see Ex. 29:27–28 and Deut. 12:6, 11, 17). Jewish tradition portrayed the wave offering as being presented with a horizontal motion and the heave offering with a vertical motion, as suggested by Lev. 10:15. Leviticus 9:21 refers to both as a wave offering.

7:36 He anointed them. See 8:30.

7:37, 38 Moses gives a summary conclusion of 1:3—7:36.

7:37 the consecrations. This refers to the offerings at the ordination of Aaron and his sons (see 8:14–36; Ex. 29:1–46).

Leviticus 8

8:1—10:20 Beginnings of the Aaronic priesthood are discussed in this section. Before the time of Aaron, the patriarchs (Gen. 4:3, 4) and the fathers (Job 1:5) had offered sacrifices to God, but with Aaron came the fully prescribed priestly service.

8:1–36 Aaron and his sons were consecrated before they ministered to the Lord. The consecration of Aaron and his sons had been ordered long before (see notes on Ex. 29:1–28), but is here described with all the ceremonial details as it was done after the tabernacle was completed and the regulations for the various sacrifices enacted.

8:2 the garments. See notes on Ex. 28:1–43. the anointing oil. Oil was used for ceremonial anointing (8:12, 30). sin offering. See notes on 4:1—5:13, esp. 4:3–12.

8:6–9 See notes on Ex. 28:1–43.

8:8 the Urim and the Thummim. A feature on the breastplate of the High-Priest by which God’s people were given His decision on matters which required a decision. See note on Ex. 28:30.

8:11 seven times. See note on 4:6.

8:12 to consecrate him. This act was to ceremonially set Aaron apart from the congregation to be a priest unto God, and from the other priests to be High-Priest.

8:14–17 See notes on 4:3–12.

8:17 offal. See note on 4:11.

8:18–21 See notes on 1:3–17.

8:23, 24 right ear…right hand…right foot. Using a part to represent the whole, Aaron and his sons were consecrated to listen to God’s holy Word, to carry out his holy assignments, and to live holy lives.

8:29 wave offering. See note on 7:30–32.

8:35 keep the charge of the LORD. The commandment of God ordered Aaron and his sons to do exactly as the Lord had spoken through Moses. Disobedience would meet with death.

Leviticus 9

9:1–24 Since the priests had been consecrated and appropriate sacrifices offered on their behalf, they were prepared to fulfill their priestly duties on behalf of the congregation as they carried out all of the prescribed sacrifices in Lev. 1–7 and rendered them to the Lord.

9:2–4 sin…burnt…peace…grain offering. See notes on 4:1—5:13; 1:3–17; 3:1–17; and 2:1–16 respectively.

9:4, 6 the glory of the LORD. The Lord’s manifestation or presence was going to appear to them to show acceptance of the sacrifices. See notes on vv. 23, 24, where that appearance is recorded.

9:8–21 Aaron presented sacrifices on his own behalf (vv. 8–14) and on behalf of the people (vv. 15–21).

9:17 burnt sacrifice…morning. See Ex. 29:41; Num. 28:4.

9:21 wave offering. See note on 7:30–32.

9:22 lifted his hand toward the people. The High-Priest gave a symbolic gesture for blessing, perhaps pronouncing the priestly blessing (Num. 6:24–26; cf. 2 Cor. 13:14).

9:23 the glory of the LORD appeared. The Bible speaks often of the glory of God—the visible appearance of His beauty and perfection reduced to blazing light. His glory appeared to Moses in a burning bush in Midian (Ex. 3:1–6), in a cloud on Mt. Sinai (Ex. 24:15–17), and in a rock on Mt. Sinai (Ex. 33:18–23). The glory of God also filled the tabernacle (Ex. 40:34), led the people as a pillar of fire and cloud (Ex. 40:35–38), and also filled the temple in Jerusalem (1 Kin. 8:10, 11). When Aaron made the first sacrifice in the wilderness, as a priest, the “glory of the Lord appeared to all the people.” In these manifestations, God was revealing His righteousness, holiness, truth, wisdom, and grace—the sum of all He is. However, nowhere has God’s glory been more perfectly expressed than in His Son, the Lord Jesus Christ (John 1:14). It will be seen on earth again when He returns (Matt. 24:29–31; 25:31).

9:24 fire came out…consumed. This fire miraculously signified that God had accepted their offering (cf. 1 Kin. 18:38, 39), and the people shouted for joy because of that acceptance and worshiped God.

Leviticus 10

10:1 Nadab and Abihu. These were the two oldest sons of Aaron. censer. The vessel in which the incense was burned in the Holy Place (its features are unknown) was to be used only for holy purposes. profane fire. Though the exact infraction is not detailed, in some way they violated the prescription for offering incense (cf. Ex. 30:9, 34–38), probably because they were drunk (see vv. 8, 9). Instead of taking the incense fire from the brazen altar, they had some other source for the fire and thus perpetrated an act, which, considering the descent of the miraculous fire they had just seen and their solemn duty to do as God told them, betrayed carelessness, irreverence, and lack of consideration for God. Such a tendency had to be punished for all priests to see as a warning.

10:2 fire went out. The same divine fire that accepted the sacrifices (9:24) consumed the errant priests. That was not unlike the later deaths of Uzzah (2 Sam. 6:6, 7) or Ananias and Sapphira (Acts 5:5, 10).

10:3 regarded as holy…be glorified. Nadab and Abihu were guilty of violating both requirements of God’s absolute standard. The priests had received repeated and solemn warnings as to the necessity of reverence before God (see Ex. 19:22; 29:44). Aaron held his peace. In spite of losing his two sons, he did not complain, but submitted to the righteous judgment of God.

10:4 Mishael…Elzaphan. See Ex. 6:22 for their lineage. This procedure prevented the priests from defiling themselves by handling the dead bodies (Lev. 21:1), and allowed the whole congregation to see the result of such disregard for the holiness of God. out of the camp. As this was done with the ashes of sacrificed animals (6:11), so it was done with the remains of these two priests who received God’s wrath.

10:6 Eleazar and Ithamar. Aaron’s youngest sons who yet lived. Later, the line of Eleazar would be designated as the unique line of the High-Priest (cf. Num. 25:10–13).

10:6, 7 This prohibition against the customary signs of mourning was usually reserved for the High-Priest only as prescribed in 21:10–12. Here, Moses applies it to Eleazar and Ithamar also.

10:8, 9 not drink wine or intoxicating drink. Taken in its context, this prohibition suggests that intoxication led Nadab and Abihu to perform their blasphemous act. Cf. Prov. 23:20–35; 1 Tim. 3:3; Titus 1:7.

10:11 that you may teach the children of Israel. It was essential that alcohol not hinder the clarity of their minds, since the priests were to teach God’s law to all of Israel. They were the expositors of the Scripture, alongside the prophets who generally received the Word directly from the Lord. Ezra would become the supreme example of a commendable priest (Ezra 7:10).

10:12–15 See notes on the peace offering in 3:1–17; 7:11–36.

10:16–20 The sin offering had not been eaten as prescribed in 6:26, but rather it was wholly burned. It was the duty of the priests to have eaten the meat after the blood was sprinkled on the altar, but instead of eating it in a sacred feast, they had burned it outside the camp. Moses discovered this disobedience, probably from a dread of some further judgment, and challenged, not Aaron, whose heart was too torn in the death of his sons, but the two surviving sons in the priesthood to explain their breach of ritual duty. Aaron, who heard the charge, however, and by whose direction the violation had occurred, gave the explanation. His reason was that they had done all the ritual sacrifice correctly up to the point of eating the meat, but omitted eating because he was too dejected for a feast in the face of the appalling judgments that had fallen. He was wrong, because God had specifically commanded the sin offering to be eaten in the Holy Place. God’s law was clear and it was sin to deviate from it at all. Moses sympathized with Aaron’s grief, however, and having made his point, dropped the issue.

Leviticus 11

11:1—16:34 Prescriptions for uncleanness are covered in this section. God used the tangible issues of life which He labeled clean/unclean to repeatedly impress upon Israel the difference between what was holy and unholy. “Clean” means acceptable to God; “unclean” means unacceptable to God. Leviticus 11–15 details the code of cleanness; Lev. 16 returns to sacrifices on the Day of Atonement.

11:1–47 This section contains further legislation on the consumption of animals. Abel’s offering hints at a “post-Fall/pre-Flood” diet of animals (Gen. 4:4). After the Noahic flood, God specifically had granted man permission to eat meat (Gen. 9:1–4), but here spelled out the specifics as covenant legislation. All of the reasons for the prohibitions are not specified. The major points were: 1) that Israel was to obey God’s absolute standard, regardless of the reason for it, or the lack of understanding of it; and 2) such a unique diet was specified that Israel would find it difficult to eat with the idolatrous people around and among them. Their dietary laws served as a barrier to easy socialization with idolatrous peoples. Dietary and hygienic benefits were real, but only secondary to the divine purposes of obedience and separation.

11:3–23 This section is repeated in Deut. 14:3–20 in almost exact wording. The subject matter includes animals (vv. 3–8), water life (vv. 9–12), birds (vv. 13–19), and insects (vv. 20–23).

11:4 camel. The camel has a divided foot of two large parts, but the division is not complete and the two toes rest on an elastic pad.

11:5, 6 rock hyrax…hare. While not true ruminating animals, the manner in which these animals processed their food gave the distinct appearance of “chewing the cud.”

11:9 fins and scales. Much like the cud and hoof characteristics, the “no fin and scales” guidelines ruled out a segment of water life commonly consumed by ancient people.

11:13 among the birds. Rather than unifying characteristics as in the hoof-cud and no fin-scales descriptions, the forbidden birds were simply named.

11:21 This describes the locust (v. 22), which was allowed for food.

11:24–43 This section deals with separation from other defiling things.

11:26, 27 These prohibited animals would include horses and donkeys, which have a single hoof, and lion and tigers, which have paws.

11:30 gecko. A type of lizard.

11:36 a spring or a cistern. The movement and quantity of water determined the probability of actual contamination. Water was scarce also, and it would have been a threat to the water supply if all water touched by these prohibited carcasses were forbidden for drinking.

11:44, 45 consecrate yourselves…be holy; for I am holy. In all of this, God is teaching His people to live antithetically. That is, He is using these clean and unclean distinctions to separate Israel from other idolatrous nations who have no such restrictions, and He is illustrating by these prescriptions that His people must learn to live His way. Through dietary laws and rituals, God is teaching them the reality of living His way in everything. They are being taught to obey God in every seemingly mundane area of life, so as to learn how crucial obedience is. Sacrifices, rituals, diet, and even clothing and cooking are all carefully ordered by God to teach them that they are to live differently from everyone else. This is to be an external illustration for the separation from sin in their hearts. Because the Lord is their God, they are to be utterly distinct. In v. 44, for the first time the statement “I am the LORD your God” is made, as a reason for the required separation and holiness. After this verse, that phrase is mentioned about 50 more times in this book, along with the equally instructive claim, “I am holy.” Because God is holy and is their God, the people are to be holy in outward ceremonial behavior as an external expression of the greater necessity of heart holiness. The connection between ceremonial holiness carries over into personal holiness. The only motivation given for all these laws is to learn to be holy because God is holy. The holiness theme is central to Leviticus (see 10:3; 19:2; 20:7, 26; 21:6–8).

Leviticus 12

12:1–8 Uncleanness is related to the mother’s afterbirth, not the child.

12:2 customary impurity. This refers to her monthly menstruation cycle (see 15:19–24).

12:3 eighth day. Joseph and Mary followed these instructions at the birth of Christ (Luke 2:21). circumcised. The sign of the Abrahamic (Gen. 17:9–14) Covenant was incorporated into the laws of Mosaic cleanness. Cf. Rom. 4:11–13. (For a discussion on circumcision, see note on Jer. 4:4.)

12:5 two weeks…sixty-six days. Apparently mothers were unclean twice as long (80 days) after the birth of a daughter as a son (40 days), which reflected the stigma on women for Eve’s part in the Fall. This stigma is removed in Christ (see notes on 1 Tim. 2:13–15).

12:6 burnt offering…sin offering. Though the occasion was joyous, the sacrifices required were to impress upon the mind of the parent the reality of original sin and that the child had inherited a sin nature. The circumcision involved a cutting away of the male foreskin, which could carry infections and diseases in its folds. This cleansing of the physical organ so as not to pass on disease (Jewish women have historically had the lowest incidence of cervical cancer), was a picture of the deep need for cleansing from depravity, which is most clearly revealed by procreation, as men produce sinners and only sinners. Circumcision points to the fact that cleansing is needed at the very core of a human being, a cleansing God offers to the faithful and penitent through the sacrifice of Christ to come.

12:8 turtledoves…pigeons. Cf. Lev. 1:14–17; 5:7–10. These were the offerings of Joseph and Mary after Christ’s birth (cf. Luke 2:24), when they presented Jesus as their firstborn to the Lord (Ex. 13:2; Luke 2:22). Birds, rather than livestock, indicated a low economic situation, though one who was in total poverty could offer flour (5:11–14).

Leviticus 13

13:1—14:57 This section covers laws pertaining to skin diseases.

13:2 bright spot. This probably refers to inflammation. a leprous sore. This is a term referring to various ancient skin disorders that were sometimes superficial, sometimes serious. It may have included modern leprosy (Hansen’s disease). The symptoms described in vv. 2, 6, 10, 18, 30, and 39 are not sufficient for a diagnosis of the clinical condition. For the protection of the people, observation and isolation were demanded for all suspected cases of what could be a contagious disease. This biblical leprosy involved some whiteness (v. 3; Ex. 4:6), which disfigured its victim but did not disable him. Naaman was able to exercise his functions as general of Syria’s army, although a leper (2 Kin. 5:1, 27). Both OT and NT lepers went almost everywhere, indicating that this disease was not the leprosy of today that cripples. A victim of this scaly disease was unclean as long as the infection was partial. Once the body was covered with it, he was clean and could enter the place of worship (see vv. 12–17). Apparently the complete covering meant the contagious period was over. The allusion to a boil (vv. 18–28) with inflamed or raw areas and whitened hairs may refer to a related infection that was contagious. When lepers were cured by Christ, they were neither lame nor deformed. They were never brought on beds. Similar skin conditions are described in vv. 29–37 and vv. 38–44 (some inflammation from infection). The aim of these laws was to protect the people from disease, but more importantly, to inculcate into them by vivid object lessons how God desired purity, holiness, and cleanness among His people.

13:45 ‘Unclean! Unclean!’ Here are the symbols of grief and isolation. This same cry is heard from the survivors of Jerusalem’s destruction (cf. Lam. 4:15).

13:47–59 Deals with garments worn by infected persons.

13:59 to pronounce it clean or…unclean. The primary purpose of this legislation was to assist the priest in determining the presence of contagious skin disease. The language of the passage indicates disease that affects the clothes as it did the person. This provided more illustrations of the devastating infection of sin and how essential cleansing was spiritually.

Leviticus 14

14:1–32 This section explains the cleansing ritual for healed persons.

14:2 the law of the leper. The sense of this law is a prescription, not for healing from leprosy and other such diseases, but rather for the ceremonial cleansing, which needed to be performed after the person was declared clean.

14:3 out of the camp. The leper was not allowed to return to society immediately. Before the person could enter the camp, some priest skilled in the diagnoses of disease needed to examine him and assist with the ritual of the two birds (vv. 4–7).

14:4–7 The bundle of cedar and hyssop tied with scarlet included the living bird. It was all dipped 7 times into the blood of the killed bird mixed with water to symbolize purification. The bird was then set free to symbolize the leper’s release from quarantine.

14:4 hyssop. See note on Ex. 12:22 (cf. Lev. 14:6, 49, 51).

14:8 outside his tent. The movement was progressive until finally he could enter and dwell in his own tent, giving dramatic indication of the importance of thorough cleansing for fellowship with God’s people. This was a powerful lesson from God on the holiness He desired for those who lived among His people. This has not changed (see 2 Cor. 7:1).

14:10–20 As part of the leper’s ceremonial cleansing ritual, trespass (5:14—6:7), sin (4:1–5:13), burnt (1:3–17), and grain (2:1–16) offerings were to be made.

14:10 one log of oil. Less than one pint.

14:12 wave offering. See note on 7:30–32.

14:17 right ear…right hand…right foot. See note on 8:23, 24.

14:18 put on the head. This would not have been understood as an anointing for entry into an office, but rather a symbolic gesture of cleansing and healing. There could be a connection with the NT directive to anoint the sick for healing (Mark 6:13; 16:18; James 5:14).

14:33–57 This section covers contaminated houses which most likely involved some kinds of infectious bacteria, fungus, or mold.

14:34 I put the leprous plague. God’s sovereign hand is acknowledged in the diseases that were in Canaan (cf. Ex. 4:11; Deut. 32:39). He had His purposes for these afflictions, as He always does. Uniquely, in Israel’s case, they allowed for object lessons on holiness.

14:37 ingrained streaks, greenish or reddish. The disease would appear to be some sort of contagious mildew. Leprosy (Hansen’s disease), as we know it today, is not the problem here since it is a disease related to the human senses, i.e., the destruction of feeling due to the dysfunction of the nerves. It is not known to be contagious either, and it couldn’t be developed in a house. The matter of cleansing such houses is delineated in vv. 38–53.

14:57 to teach when it is unclean and when it is clean. The priest needed instruction in identifying and prescribing the course for disease such as that described herein, to teach people the importance of distinguishing holy things.

Leviticus 15

15:1–33 This section deals with purification for bodily discharges. Several types of discharges by men (vv. 1–18) and women (vv. 19–30) are identified and given prescribed treatment.

15:2–15 These verses describe secretions related to some disease of the male sexual organs. After he became well, he was required to make both a sin and a burnt offering (v. 15).

15:16–18 These verses refer to natural sexual gland secretions for which no offerings were required.

15:19–24 These verses concern the natural menstrual discharge of a woman for which no offerings were required.

15:25–30 These verses deal with some secretion of blood indicating disease, not menstruation, requiring a sin and burnt offering after she is well.

15:31–33 In all these instructions, God was showing the Israelites that they must have a profound reverence for holy things; and nothing was more suited to that purpose than to bar from the tabernacle all who were polluted by any kind of uncleanness, ceremonial as well as natural, physical as well as spiritual. In order to mark out His people as dwelling before Him in holiness, He required of them complete purity and didn’t allow them to come before Him when defiled, even by involuntary or secret impurities. And when one considers that God was training a people to live in His presence, it becomes apparent that these rules for the maintenance of personal purity, pointing to the necessity of purity in the heart, were neither too stringent nor too minute.

Leviticus 16

16:1–34 This section covers the Day of Atonement (cf. Ex. 30:10; Lev. 23:26–32; Num. 29:7–11; Heb. 9:1–28), which was commanded to be observed annually (v. 34) to cover the sins of the nation, both corporately and individually (v. 17). Even with the most scrupulous observance of the required sacrifices, many sins and defilements still remained unacknowledged and, therefore, without specific expiation. This special inclusive sacrifice was designed to cover all that (v. 33). The atonement was provided, but only those who were genuine in faith and repentance received its benefit, the forgiveness of God. That forgiveness was not based on any animal sacrifice, but on the One all sacrifices pictured—the Lord Jesus Christ and His perfect sacrifice on the cross (cf. Heb. 10:1–10). This holiest of all Israel’s festivals occurred in Sept./Oct. on the tenth day of the seventh month (v. 29). It anticipated the ultimate High-Priest and the perfect sacrificial Lamb.

16:1 The death of the two sons of Aaron. Cf. 10:1–3.

16:2 Common priests went every day to burn incense on the golden altar in the part of the tabernacle sanctuary outside the veil, where the lamp stand, table, and show bread were. None except the High-Priest was allowed to enter inside the veil (cf. v. 12), into the Holy Place, actually called the Holy of Holies, the Most Holy (Ex. 26:33), or the Holiest of All (Heb. 9:3, 8), where the ark of the covenant rested. This arrangement was designed to inspire a reverence for God at a time when His presence was indicated by visible symbols. appear in the cloud. This cloud was likely the smoke of the incense which the High-Priest burned on his annual entrance into the Most Holy Place. It was this cloud that covered the mercy seat on the ark of the covenant (see v. 13). the mercy seat. See Ex. 25:17–22. It lit. means “place of atonement” and referred to the throne of God between the cherubim (cf. Is. 6). It is so named because it was where God manifested Himself for the purpose of atonement.

16:3 sin…burnt offering. For these offerings brought by Aaron the High-Priest, see notes on 4:1—5:13; 6:24–30 and 1:3–17; 6:8–13, respectively. The bull was sacrificed first as a sin offering (16:11–14) and later the ram as a burnt offering (16:24).

16:4 For a description of the priests’ normal clothing see Ex. 28:1–43 and Lev. 8:6–19. He wore them later for the burnt offering (cf. v. 24). These humbler clothes were less ornate, required for the Day of Atonement to portray the High-Priest as God’s humble servant, himself in need of atonement (vv. 11–14).

16:5 two…goats. See 16:7–10, 20–22. One animal would be slain to picture substitutionary death and the other sent to the wilderness to represent removal of sin. one ram. Along with the High-Priest’s ram (v. 3), these were to be offered as burnt offerings (v. 24).

16:6–28 The following sequence describes the activities of the High-Priest and those who assisted him on the Day of Atonement: 1) The High-Priest (HP) washed at the laver in the courtyard and dressed in the tabernacle (v. 4). 2) The HP offered the bull as a sin offering for himself and his family (vv. 3, 6, 11). 3) The HP entered the Holy of Holies (HH) with the bull’s blood, incense, and burning coals from the altar of burnt offering (vv. 12, 13). 4) The HP sprinkled the bull’s blood on the mercy seat 7 times (v. 14). 5) The HP went back to the courtyard and cast lots for the two goats (vv. 7, 8). 6) The HP sacrificed one goat as a sin offering for the people (vv. 5, 9, 15). 7) The HP reentered the HH to sprinkle blood on the mercy seat and also the Holy Place (cf. Ex. 30:10; vv. 15–17). 8) The HP returned to the altar of burnt offering and cleansed it with the blood of the bull and goat (vv. 11, 15, 18, 19). 9) The scapegoat was dispatched to the wilderness (vv. 20–22). 10) Afterward, the goatkeeper cleansed himself (v. 26). 11) The HP removed his special Day of Atonement clothing, rewashed, and put on the regular HP clothing (vv. 23, 24). 12) The HP offered two rams as burnt offerings for himself and the people (vv. 3, 5, 24). 13) The fat of the sin offering was burned (v. 25). 14) The bull-and-goat sin offerings were carried outside the camp to be burned (v. 27). 15) The one who burned the sin offering cleansed himself (v. 28).

16:8 cast lots. See note on Prov. 16:33. the scapegoat. Cf. vv. 10, 26. This goat (lit. Azazel or “escape goat”) pictured the substitutionary bearing and total removal of sin which would later be fully accomplished by Jesus Christ (cf. Matt. 20:28; John 1:29; 2 Cor. 5:21; Gal. 1:4; 3:13; Heb. 9:28; 10:1–10; 1 Pet. 2:24; 1 John 2:2). See notes on vv. 20–22.

16:9, 10 See notes on vv. 20–22.

16:12 inside the veil. See note on v. 2. The veil separated all from the holy and consuming presence of God. It was this veil in Herod’s temple that was torn open from top to bottom at the death of Christ, signifying access into God’s presence through Jesus Christ (see Matt. 27:51; Mark 15:38; Luke 23:45).

16:13 cloud. See note on v. 2. on the Testimony. The Testimony included the tablets of stone, upon which were written the Ten Commandments (Ex. 25:16; 31:18), located in the ark under the mercy seat.

16:14 seven times. This number symbolically indicated completion or perfection (cf. v. 19).

16:16 atonement for the Holy Place. The object of this solemn ceremony was to impress the minds of the Israelites with the conviction that the whole tabernacle was stained by the sins of a guilty people. By those sins, they had forfeited the privileges of the presence of God and worship of Him, so that an atonement had to be made for their sins as the condition of God remaining with them.

16:17 himself…household…assembly. The Day of Atonement was necessary for everyone since all had sinned, including the High-Priest.

16:20–22 This “sin offering of atonement” (Num. 29:11) portrayed Christ’s substitutionary sacrifice (vv. 21, 22) with the result that the sinner’s sins were removed (v. 22). See notes on Is. 52:13—53:12 for another discussion of these truths. Christ lived out this representation when He cried from the cross, “My God, My God, why have You forsaken Me?” (Matt. 27:46).

16:21, 22 putting them on the head of the goat. This act was more than a symbolic gesture; it was a picture of the ultimate “substitutionary atonement” fulfilled by the Lord Jesus Christ (cf. Is. 53:5, 6; 10:12; see note on 2 Cor. 5:21).

16:27 outside the camp. This represents the historical reality of Christ’s death outside of Jerusalem (cf. Heb. 13:10–14).

16:29 seventh month. Tishri is Sept./Oct. afflict your souls. This act of denying oneself was probably with respect to food, making the Day of Atonement the only day of prescribed fasting in Israel’s annual calendar.

16:30 clean from all your sins. See Ps. 103:12; Is. 38:17; Mic. 7:19. This day provided ceremonially cleansing for one year, and pictured the forgiveness of God available to all who believed and repented. Actual atonement was based on cleansing through the sacrifice of Christ (cf. Rom. 3:25, 26; Heb. 9:15).

16:34 once a year. The better sacrifice of Jesus Christ was offered once-for-all, never to be repeated (cf. Heb. 9:11—10:18). Upon that sacrifice all forgiveness of sin is based, including that of OT believers.

Leviticus 17

17:1—27:34 Guidelines for practical holiness are detailed throughout this section.

17:1—22:33 Holiness issues that pertain to the individual are enumerated.

17:1–16 Miscellaneous laws relating to sacrifice are discussed.

17:1–9 The Lord warns against sacrificing anywhere other than at the door of the tabernacle of meeting (cf. vv. 5–7).

17:4 guilt of bloodshed. An unauthorized sacrifice could result in death.

17:5 peace offerings. See notes on 3:1–17; 7:11–34.

17:10–16 Warnings against the misuse of blood are issued (cf. 7:26, 27; Deut. 12:16, 23–25; 15:23; 1 Sam. 14:32–34).

17:11 life of the flesh is in the blood. This phrase is amplified by “its blood sustains its life” (17:14). Blood carries life-sustaining elements to all parts of the body; therefore it represents the essence of life. In contrast, the shedding of blood represents the shedding of life, i.e., death (cf. Gen. 9:4). NT references to the shedding of the blood of Jesus Christ are references to His death. blood that makes atonement. Since it contains the life, blood is sacred to God. Shed blood (death) from a substitute atones for or covers the sinner, who is then allowed to live.

17:13, 14 It was customary with heathen hunters, when they killed any game, to pour out the blood as an offering to the god of the hunt. The Israelites, to the contrary, were enjoined by this directive and banned from all such superstitious acts of idolatry.

17:15, 16 This cleansing was necessary because these animals would not have had the blood drained properly. Cf. Ex. 22:31; Deut. 14:21.

Leviticus 18

18:1–30 Laws are given, relating to sexual practices, which would eliminate the abominations being practiced by the heathen in the land (18:27; cf. Lev. 20:10–21; Deut. 22:13–30). These specific laws assume the general prohibition of adultery (Ex. 20:14) and a father incestuously engaging his daughter. They do not necessarily invalidate the special case of a levirate marriage (cf. Deut. 25:5). The penalties for such outlawed behavior are detailed in 20:10–21.

18:3 doings. Repeating the sexual practices or customs of the Egyptians and Canaanites was forbidden by God.

18:4 I am the LORD your God. This phrase, used over 50 times, asserts the uniqueness of the One True and Living God, who calls His people to holiness as He is holy, and calls them to reject all other gods.

18:5 if a man does, he shall live by them. Special blessing was promised to the Israelites on the condition of their obedience to God’s law. This promise was remarkably verified in particular eras of their history, in the national prosperity they enjoyed when pure and undefiled religion prevailed among them. Obedience to God’s law always insures temporal blessings, as this verse indicates. But these words have a higher reference to spiritual life as indicated by the Lord (cf. Luke 10:28) and Paul (cf. Rom. 10:5). Obedience does not save from sin and hell, but it does mark those who are saved (cf. Eph. 2:8, 9; see notes on Rom. 2:6–10).

18:6–18 This section deals with consanguinity, i.e., the sins of incest.

18:6 uncover his nakedness. This is a euphemism for sexual relations.

18:8 your father’s wife. Actually a stepmother is in mind here (cf. v. 7).

18:11 your sister. Here he is forbidden to marry a stepsister.

18:18 while the other is alive. The principle on which the prohibitions are made changes slightly. Instead of avoiding sexual involvement because it would violate a relational connection, this situation defaults to the principle of one person at a time, or while the other is still alive, i.e., it forbids polygamy. Commonly in Egyptian, Chaldean, and Canaanite culture, sisters were taken as wives in polygamous unions. God forbids such, as all polygamy is forbidden by the original law of marriage (see Gen. 2:24, 25). Moses, because of hard hearts, tolerated it, as did others in Israel in the early stages of that nation. But it always led to tragedy.

18:19 customary impurity. This refers to her menstrual period (cf. 15:24).

18:21 Molech. This Semitic false deity (god of the Ammonites) was worshiped with child sacrifice (cf. Lev. 20:2–5; 1 Kin. 11:7; 2 Kin. 23:10; Jer. 32:35). Since this chapter deals otherwise with sexual deviation, there is likely an unmentioned sexual perversion connected with this pagan ritual. Jews giving false gods homage gave foreigners occasion to blaspheme the true God.

18:22 not lie with a male. This outlaws all homosexuality (cf. 20:13; Rom. 1:27; 1 Cor. 6:9; 1 Tim. 1:10). See notes on Gen. 19:1–29.

18:23 mate with any animal. This outlaws the sexual perversion of bestiality.

18:29 cut off. All the sexual perversions discussed in this chapter were worthy of death, indicating their loathsomeness before God.

18:30 were committed before you. Not in their presence, but by the people who inhabited the Land before them in time (cf. v. 27), were such sins committed.

Leviticus 19

19:1–37 Here are practical applications of holy conduct in society.

19:2 I the LORD your God am holy. This basic statement, which gives the reason for holy living among God’s people, is the central theme in Leviticus (cf. 20:26). See note on 11:44, 45. Cf. 1 Pet. 1:16. Israel had been called to be a holy nation, and the perfectly holy character of God (cf. Is. 6:3) was the model after which the Israelites were to live (cf. 10:3; 20:26; 21:6–8).

19:3 revere his mother and his father. The fifth commandment (cf. Ex. 20:12) to honor one’s father and mother is amplified by the use of a different word, “revere.” Because they revered (an attitude), they could then honor (an action).

19:3, 4 In addition to the fifth commandment, the fourth (19:3b), the first (19:4a), and the second (19:4b) were commanded as illustrations of holy behavior (cf. Ex. 20:3–6, 8–11).

19:5–8 peace offering. See notes on 3:1–17; 7:11–34.

19:9, 10 This was the law of gleaning (cf. 23:22; Deut. 24:19–22), a practice seen in Ruth 2:8–23.

19:11 Commandments from Ex. 20 are again repeated.

19:12 Cf. Matt. 5:33.

19:13 wages…shall not remain with you all night. Hired workers were to be paid at the end of a work day. Unsalaried day workers depended on pay each day for their sustenance. See notes on Matt. 20:1, 2.

19:14 the deaf…the blind. Israel’s God of compassion always demonstrated a concern for the disabled.

19:16 take a stand against the life. This refers to doing anything that would wrongfully jeopardize the life of a neighbor.

19:18 This, called the second great commandment, is the most often quoted OT text in the NT (Matt. 5:43; 19:19; 22:39; Mark 12:31, 33; Luke 10:27; Rom. 13:9; Gal. 5:14; James 2:8).

19:19 These mixtures may have been characteristic of some idolatrous practices.

19:20–22 In the case of immorality with a betrothed slave, the couple was to be punished (possibly by scourging), but not killed. Afterward, a trespass offering (see notes on 5:14—6:7) was to be rendered with appropriate reparation. This is an exception to the norm (cf. Deut. 22:23, 24).

19:23–25 uncircumcised. They could not eat from the fruit trees of Canaan for 4 years after entering the Land because the fruit of the first 3 years was to be considered unclean, and the fourth year the fruit was to be offered to the Lord. Some gardeners say preventing a tree from bearing fruit in the first years, by cutting off the blossoms, makes it more productive.

19:26 divination…soothsaying. Attempting to tell the future with the help of snakes and clouds was a common ancient way of foretelling good or bad future. These were forbidden forms of witchcraft which involved demonic activity. See note on Deut. 18:9–12.

19:27, 28 These pagan practices were most likely associated with Egyptian idolatry and were therefore to be avoided. The practice of making deep gashes on the face and arms or legs, in times of grief, was universal among pagans. It was seen as a mark of respect for the dead, as well as a sort of propitiatory offering to the gods who presided over death. The Jews learned this custom in Egypt and, though weaned from it, relapsed into the old superstition (cf. Is. 22:12; Jer. 16:6; 47:5). Tattoos also were connected to names of idols, and were permanent signs of apostasy.

19:29 prostitute your daughter. Even the pagans of ancient Assyria at this time forbade such horrendous means of monetary gain.

19:30 Sabbaths. See note on 19:3, 4.

19:31 mediums…familiar spirits. Mediums are humans who act as “go-betweens” to supposedly contact/communicate with the spirits of the dead, who are actually impersonated by demons. Cf. 20:6, 27.

19:32 rise…honor. Showing respect for the older man acknowledged God’s blessing of long life and the wisdom that comes with it (cf. Is. 3:5).

19:33, 34 stranger. Cf. Ex. 22:21.

19:36 ephah…hin. These dry and liquid measures respectively were equal approximately to 4 to 6 gallons and 6 to 8 pints.

Leviticus 20

20:1–27 Here capital and other grave crimes are discussed. Many of the same issues from chap. 18, 19 are elaborated, with the emphasis on the penalty paid for the violation.

20:2 gives any of his descendants to Molech. Molech (Moloch), the Ammonite god of the people surrounding Israel, required human (especially child) sacrifice. See note on 18:21.

20:5, 6 cut him off. This means to kill. It is synonymous with “put to death” in v. 9.

20:5 prostitute themselves. This speaks figuratively of spiritual harlotry.

20:6 medium…familiar spirits. See note on 19:31. “Familiar spirits” refers to demons (cf. 20:27).

20:9 curses his father or his mother. Doing the very opposite of the command to honor or to revere (cf. 19:3) had fatal consequences. See Mark 7:10, where Jesus referred to this text.

20:10–21 Here are the punishments for violating the prohibitions of sexual sins detailed in 18:1–30; see Deut. 22:13–30.

20:22 may not vomit you out. God told Israel repeatedly that remaining in the Land required obedience to the Mosaic Covenant (cf. 18:25, 28).

20:27 medium…familiar spirits. See note on 19:31.

Leviticus 21

21:1–24 Laws for the priests are given, which demanded a higher standard of holy conduct than for the general Israelite.

21:1 defile himself. Coming into contact with a corpse (Num. 19:11) or being in the same room with one (Num. 19:14) made one unclean. The exceptions were the dead from the priest’s own family (vv. 2–4).

21:5 bald place…edges…cuttings in their flesh. These were the superstitious marks of grief. See note on 19:27, 28. Cf. 1 Kin. 18:28.

21:6 the bread of their God. This phrase appears 5 times in Lev. 21 (cf. vv. 8, 17, 21, 22). It most likely refers to the bread of the Presence in the Holy Place (cf. Ex. 25:30; 39:36; 40:23; Lev. 24:5–9).

21:7, 8 The priest was allowed to marry, but only in the purest of circumstances. A holy marriage union pictured the holy union between God and His people. See 21:13, 14. The priests were to be living models of that holy union. Cf. Paul’s words regarding pastors in 1 Tim. 3:2, 4; Titus 1:6.

21:9 The priests’ children were to live a holy life. The common punishment of stoning (cf. Deut. 22:21) is replaced with burning by fire. Cf. 1 Tim. 3:4; Titus 1:6.

21:10–15 Here is a summary of the standards for the High-Priest which were the highest and most holy in accord with his utmost sacred responsibility.

21:10 shall not uncover his head nor tear his clothes. Acts associated with mourning or anguish (cf. the violation in Christ’s trial, Matt. 26:65; Mark 14:63).

21:16–23 defect. Just as the sacrifice had to be without blemish, so did the one offering the sacrifice. As visible things exert strong impressions on the minds of people, any physical impurity or malformation tended to distract from the weight and authority of the sacred office, failed to externally exemplify the inward wholeness God sought, and failed to be a picture of Jesus Christ, the Perfect High-Priest to come (cf. Heb. 7:26).

Leviticus 22

22:1–33 These are additional instructions on ceremonial cleanness for the priests, beginning with a death threat (v. 3, “cut off”) to those who might violate these rules.

22:4 leper. Cf. 13:1—14:32; see note on 13:2. discharge. See notes on 15:1–33.

22:5 creeping thing. See 11:29–38.

22:7 he shall be clean. In the same manner, much water is not made unclean by a small contamination. Time was essential for ceremonial purification.

22:10, 11 buys a person with his money. This portion of the sacrifice assigned to the support of the priests was restricted to the use of his family. However, an indentured servant was to be treated as one of the priest’s family, pertaining to eating the consecrated food. See the laws of release, which show this to be a temporary indenture (25:10; Ex. 21:2–11; Deut. 15:12–18).

22:17–30 This section describes the unacceptable and acceptable sacrifices.

22:31–33 The motive behind obedience to God was His holy nature and grace in delivering the nation.

Leviticus 23

23:1—27:34 Holiness issues that pertain to the nation collectively are outlined.

Lev. 23:1

Christ Fulfills Israel’s Feasts

The Feasts (Lev. 23) | Christ’s Fulfillment
Passover (March/April) | Death of Christ (1 Cor. 5:7)
Unleavened Bread (March/April) | Sinlessness of Christ (1 Cor. 5:8)
Firstfruits (March/April) | Resurrection of Christ (1 Cor. 15:23)
Pentecost (May/June) | Outpouring of Spirit of Christ (Acts 1:5; 2:4)
Trumpets (Sept./Oct.) | Israel’s Regathering by Christ (Matt. 24:31)
Atonement (Sept./Oct.) | Substitutionary Sacrifice by Christ (Rom. 11:26)
Tabernacles (Sept./Oct.) | Rest and Reunion with Christ (Zech. 14:16-19)

23:1—24:9 The special feasts of Israel are explained. Cf. Ex. 23:14–17; Num. 28:1–29:40; Deut. 16:1–17.

23:1–44 This section points to days which are sacred to the Lord. After the Sabbath (v. 3), the feasts are given in the order of the calendar (vv. 4–44).

23:2 proclaim to be holy convocations. These festivals did not involve gatherings of all Israel in every case. Only the feasts of 1) Unleavened Bread; 2) Weeks; and 3) Tabernacles required that all males gather in Jerusalem (cf. Ex. 23:14–17; Deut. 16:16, 17).

23:3 Sabbath of solemn rest. The Mosaic ordinance of the fourth commandment came first (cf. Gen. 2:1–3; Ex. 20:8–11).

23:4–22 Three events were commemorated in Mar./Apr.: 1) Passover on the 14th (v. 5); 2) Feast of Unleavened Bread on the 15th-21st (vv. 6–8); and Feast of Firstfruits on the day after the Sabbath of Unleavened Bread week (vv. 9–14).

23:5 the LORD’s Passover. The festival commemorated God’s deliverance of Israel from Egypt (cf. Ex. 12:1–14, 43–49; Num. 28:16; Deut. 16:1, 2).

23:6–8 Feast of Unleavened Bread. This festival connected with the Passover, commemorated Israel’s hurried departure from Egypt and the associated hardships (cf. Ex. 12:15–20; 13:3–10; Num. 28:17–25; Deut. 16:3–8).

23:9–14 the firstfruits of your harvest. This festival dedicated the initial part of the barley harvest in Mar./Apr. and was celebrated on the day after the Sabbath of Unleavened Bread week. It involved presenting to the Lord a sheaf of barley (cf. 23:10, 11) accompanied by burnt, grain, and drink offerings (cf. Ex. 29:40). Firstfruits symbolized the consecration of the whole harvest to God, and was a pledge of the whole harvest to come (cf. Rom. 8:23; 11:16; 1 Cor. 15:20; James 1:18).

Lev. 23:10

Jewish Feasts

Feast of: Passover

Month on Jewish Calendar: Nisan

Day: 14

Corresponding Month: Mar.-Apr.

References: Ex. 12:1-14; Matt. 26:17-20

Feast of: *Unleavened Bread

Month on Jewish Calendar: Nisan

Day: 15-21

Corresponding Month: Mar.-Apr.

References: Ex. 12:15-20

Feast of: Firstfruits

Month on Jewish Calendar: Nisan

Day: 16

Corresponding Month: Mar.-Apr.

References: Lev. 23:9-14

Feast of: Firstfruits

Month on Jewish Calendar: or Sivan

Day: 6

Corresponding Month: May-June

References: Num. 28:26

Feast of: *Pentecost (Harvest or Weeks)

Month on Jewish Calendar: Sivan

Day: 6 (50 days after barley harvest)

Corresponding Month: May-June

References: Deut. 16:9-12; Acts 2:1

Feast of: Trumpets, Rosh Hashanah

Month on Jewish Calendar: Tishri

Day: 1, 2

Corresponding Month: Sept.-Oct.

References: Num. 29:1-6

Feast of: Day of Atonement, Yom Kippur

Month on Jewish Calendar: Tishri

Day: 10

Corresponding Month: Sept.-Oct.

References: Lev. 23:26-32; Heb. 9:7

Feast of: *Tabernacles (Booths or Ingathering)

Month on Jewish Calendar: Tishri

Day: 15-21

Corresponding Month: Sept.-Oct.

References: Neh. 8:13-18; John 7:2

Feast of: Dedication (Lights), Hanukkah

Month on Jewish Calendar: Chislev

Day: 25 (8 days)

Corresponding Month: Nov.-Dec.

References: John 10:22

Feast of: Purim (Lots)

Month on Jewish Calendar: Adar

Day: 14, 15

Corresponding Month: Feb.-Mar.

References: Esth. 9:18-32

*The three major feasts for which all males of Israel were required to travel to the temple in Jerusalem (Ex. 23:14-19).

©1993 by Thomas Nelson, Inc.

23:15–22 fifty days. The Feast of Weeks (May/June) dedicated the firstfruits of the wheat harvest (cf. Ex. 23:16; Num. 28:26–31; Deut. 16:9–12). It occurred on the 50th day after the Sabbath preceding the Feast of Firstfruits. It is also known as the Feast of Harvest (Ex. 23:16) and Pentecost, Gr. for 50 (Acts. 2:1).

23:23–43 Three events were commemorated in Sept./Oct.: 1) Feast of Trumpets on the 1st (vv. 23–25); 2) Day of Atonement on the 10th (vv. 26–32); and 3) Feast of Tabernacles on the 15th-21st (vv. 33–43).

23:23–25 memorial of blowing of trumpets. This feast, called the Feast of Trumpets, consecrated the seventh month (Sept./Oct.) as a sabbatical month (cf. Num. 29:1–6).

23:26–32 Day of Atonement. The annual Day of Atonement pointed to the forgiveness and cleansing of sin for the priests, the nation, and the tabernacle (see notes on 16:1–34).

23:33–43 Feast of Tabernacles. This festival commemorated God’s deliverance, protection, and provision during the wilderness wanderings of the Exodus (cf. Ex. 23:16; Num. 29:12–38; Deut. 16:13–15). It is also known as the Feast of Booths (Deut. 16:13) and Feast of Ingathering (Ex. 23:16). The people lived in booths or huts made from limbs (cf. Neh. 8:14–18), remembering their wilderness experience. It also celebrated the autumn harvest and will be celebrated in the Millennium (cf. Zech. 14:16).

Leviticus 24

24:1–9 These are additional instructions for the tabernacle relating to the lamps (vv. 1–4) and the bread (vv. 5–9). See Ex. 25:31–40; 27:20, 21; 37:17–24 and Ex. 25:23–30; 39:36; 40:23, respectively.

24:5 Each loaf was made with 4 quarts of flour.

24:10–23 This portion relates to the sin of blasphemy. Cf. Ex. 20:7; 22:28.

24:10–14, 23 Now the son. Here is another historical example of blasphemy along similar lines as the Nadab and Abihu account (10:1, 2). The blasphemer was one of the “many other people.” The people transferred the guilt of them all to him.

24:12 put him in custody. There were no jails in Israel since incarceration was not a penalty for crime. They had merely restrained him, probably in a pit of some sort, until they could establish his punishment. Punishments were corporal, banishment, or, in severe cases, death. Those who lived through the punishment worked to secure restitution for those they had violated.

24:20 Cf. Matt. 5:38. This law of retaliation established the principle that the punishment should fit the crime, but not go beyond it.

Leviticus 25

25:1–55 Proper care for the Lord’s property is prescribed for the sabbatical year (25:1–7) and the Jubilee year (25:8–55).

25:1–7 This involves revitalization of the land. The seventh year of rest would invigorate and replenish the nutrients in the soil. Whatever grew naturally was free to all for the taking (vv. 6, 7).

25:8–55 The Year of Jubilee involved a year of release from indebtedness (vv. 23–38) and bondage of all sorts (vv. 39–55). All prisoners and captives were set free, slaves released, and debtors absolved. All property reverted to original owners. This plan curbed inflation and moderated acquisitions. It also gave new opportunity to people who had fallen on hard times.

25:8–17 These are general instructions for Jubilee.

25:9 Jubilee. This lit. means “ram’s horn,” which was blown on the tenth day of the seventh month to start the 50th year of universal redemption.

25:10 proclaim liberty. Not only must they let the land lie fallow, but the people were allowed a one-year break from their labor. Those bound by a work contract were released from their commitments and there was the release of indentured servants.

25:14–16 The Jubilee year had an effect on the value of land, which was to be considered in all transactions.

25:17 you shall not oppress one another. No one should take advantage of or abuse another person, because cruelty is against the very character of God. Penalties for crime were to be swift and exact.

25:18–22 God’s provision in the year of no planting was given, which on a smaller scale had been true for the Sabbath day during the Exodus (cf. Ex. 16:5).

25:20, 21 enough for three years. When the important query was asked, God responded by promising to supply enough to last.

25:23–34 Various regulations regarding real estate are outlined.

25:23 the land is Mine. God owns the earth and all that is in it (cf. Ps. 24:1). The people of Israel were, in fact, only tenants on the land by the Lord’s grace. Therefore ownership of property was temporary, not permanent.

25:33 cities of the Levites. Cf. Num. 35:1–8; Josh. 21.

25:34 common-land. These were fields that the village/city-at-large used to grow crops.

25:35–38 Instructions on dealing with the poor are outlined.

25:35 like a stranger or a sojourner. The law required gleanings (leftovers after harvest) for the Israelite as well as the stranger (cf. 19:9, 10; 23:22; Deut. 24:19–21).

25:36 usury or interest. Usury or excessive interest was prohibited for all (Ps. 15:5). Even fair interest was otherwise prohibited in dealing with the poor (see notes on Deut. 23:19, 20; 24:10–13). The basics of life were to be given, not loaned, to the poor.

25:38 to give you the land of Canaan. The Lord cites His generosity in giving them a land that was not theirs as a motive for their generosity toward their countrymen.

25:39–55 The principles for dealing with slavery are laid out.

25:42 For they are My servants. The spirit of OT slavery is revealed in these words. God, in effect, ordered that slaves be treated like family, i.e., better than employees, because they are His slaves which He redeemed out of the slave markets of Egypt. God owned not only the land (v. 23), but also the people.

25:44–46 from the nations. These slaves included people whom Israel was to either drive out or destroy (i.e., slavery was a humane option) and those who came to Israel in the Exodus from Egypt.

25:47–55 This section deals with an alien who has an Israelite slave.

25:48 redeemed. Redemption, a contractual agreement which existed in the slave culture, offered the potential for emancipation to indentured individuals under certain conditions. Slaves could be bought out of slavery or some other sort of indentured status by family members or other interested parties who would pay the ransom price.

25:51–54 the price of his redemption. The cost of buying him out of slavery was affected by the Jubilee year, when he could be set free.

25:55 The Israelites emancipated from Egypt by God were all God’s servants; therefore, they were to treat their own slaves with the same grace and generosity as God had granted them.

Leviticus 26

26:1–46 The covenant blessings for obedience (26:3–13) and curses for disobedience (26:14–39) are elaborated (cf. Deut. 28). A provision for repentance is also offered (26:40–45).

26:1, 2 A representative summary of the Ten Commandments (Ex. 20:3–17) was set forth as the standard by which Israel’s obedience or disobedience would be measured.

26:1 image…pillar…engraved stone. Israel’s neighbors used all of these devices for the worship of their gods.

26:3–13 These blessings will reward obedience.

26:4 rain in its season. If the rains did not come at the right times, the people experienced crop failure and famine (cf. 1 Kin. 17, 18).

26:6 evil beasts. Dangerous animals such as lions and bears existed in that area. Joseph’s brothers claimed that such an animal had killed him (Gen. 37:20).

26:7 chase your enemies. God provided victories repeatedly in the conquest of Canaan (cf. Josh. 8–12).

26:9 make you fruitful, multiply you and confirm My covenant with you. What God commanded at Creation and repeated after the Flood was contained in the covenant promise of seed (Gen. 12:1–3), which He will fulfill to the nation of Israel as promised to Abraham (Gen. 15:5, 6).

26:12 your God…My people. The promise of an intimate covenant relationship with the God of the universe is given (cf. 2 Cor. 6:16).

26:14–39 These punishments will repay disobedience.

26:15 break My covenant. By disobeying the commandments and the various laws of the Mosaic Covenant, Israel broke this conditional covenant. Unlike the ultimate provisions of the unconditional covenant made with Abraham, all blessings in the covenant of Mosaic law were conditioned upon obedience (cf. Lev. 26:25).

26:16 wasting disease. Perhaps tuberculosis or leprosy is in view (the subject of much legislation in Lev. 13, 14), but no certain identification is possible. your enemies shall eat it. They will be conquered by their enemies at a time when those enemies will enjoy Israel’s harvest.

26:22 highways shall be desolate. The activity on a nation’s roadway, i.e., messengers, merchants, and people traveling, reflected the well-being of that country. This is a picture of extreme economic siege.

26:25 the vengeance of the covenant. God’s retribution for Israel’s breaking the conditional Mosaic Covenant is pledged.

26:29 eat the flesh. There will be widespread famine in the land and thus the people will even resort to cannibalism, which actually came to pass (cf. 2 Kin. 6:28, 29; Jer. 19:9; Lam. 2:20; 4:10).

26:30 high places. These were natural shrines for the worship of idols. Solomon disobeyed God by worshiping Him on the high places (1 Kin. 3:4), and not long afterward, he was serving the gods of his foreign wives (1 Kin. 11:1–9).

26:31–35 All this occurred in the terrible invasion of the northern kingdom of Israel in 722 B.C. by the Assyrians and the destruction of the southern kingdom of Judah in 605–586 B.C. by the Babylonians. In the case of Judah, it was a 70-year captivity to rest the Land for all the Sabbath years that had been violated. See 2 Chr. 36:17–21.

26:35 the time it did not rest. By implication, because they had violated the Sabbath repeatedly. This violation became the basis of the later 70-year Babylonian captivity (cf. 2 Chr. 36:20–21).

26:38 The 10 tribes of the northern kingdom of Israel never returned directly from captivity. See 2 Kin. 17:7–23; see note on Acts 26:7.

26:40–42 if they confess,…I will remember My covenant. God’s covenant was rooted in the relationship He had initiated with His people. True repentance would be honored by Him.

26:42 Jacob…Isaac…Abraham. The reverse order is a look in retrospect as opposed to the actual historical sequence.

26:46 Much of the content of Leviticus came during Moses’ two “forty day and night” visits to Sinai (cf. Ex. 24:16—32:6; 34:2–28; Lev. 7:37, 38; 25:1; 27:34).

Leviticus 27

27:1–34 Standard legislation is given for dedicated persons, animals, houses, and lands.

27:2–7 consecrates by a vow. This sets the gift apart from the rest of his household and possessions as a gift to the Lord and His service.

27:3 the shekel of the sanctuary. See note on 5:15.

27:26 the firstborn. The firstborn already belonged to the Lord (Ex. 13:2), so the worshiper could not dedicate it a second time.

27:29 person under the ban. Like Achan in Josh. 7.

27:30–32 tithe. This general tithe was given to the Levites. Cf. Num. 18:21–32. This is the only mention of tithe or 10-percent in Leviticus. However, along with this offering, there were two other OT tithes which totaled about 23 percent annually (cf. the second tithe—Deut. 14:22; and the third tithe every 3 years—Deut. 14:28, 29; 26:12).

Leviticus 1

1:1 a Ex. 19:3; 25:22; Num. 7:89

1:1 b Ex. 40:34

1:2 c Lev. 22:18, 19

1:3 d Ex. 12:5; Lev. 22:20–24; Deut. 15:21; Eph. 5:27; Heb. 9:14; 1 Pet. 1:19

1:4 e Ex. 29:10, 15, 19; Lev. 3:2, 8, 13; 4:15

1:4 f (Rom. 12:1); Phil. 4:18

1:4 g Lev. 4:20, 26, 31; 2 Chr. 29:23, 24

1:5 h Mic. 6:6

1:5 i 2 Chr. 35:11

1:5 j Lev. 1:11; 3:2, 8, 13; (Heb. 12:24; 1 Pet. 1:2)

1:6 k Lev. 7:8

1:7 l Lev. 6:8–13; Mal. 1:10

1:7 m Gen. 22:9

1:9 n Gen. 8:21; (Ezek. 20:28, 41; 2 Cor. 2:15)

1:9 1 soothing or pleasing aroma

1:10 o Ex. 12:5; Lev. 1:3; Ezek. 43:22; (1 Pet. 1:19)

1:11 p Ex. 24:6; 40:22; Lev. 1:5; Ezek. 8:5

1:13 q Num. 15:4–7; 28:12–14

1:14 r Gen. 15:9; Lev. 5:7, 11; 12:8; Luke 2:24

1:15 2 Lit. nip or chop off

1:16 s Lev. 6:10

1:17 t Gen. 15:10; Lev. 5:8

1:17 u Lev. 1:9, 13

1:17 3 soothing or pleasing aroma

Leviticus 2

2:1 a Lev. 6:14; 9:17; Num. 15:4

2:1 b Lev. 5:11

2:2 c Lev. 2:9; 5:12; 6:15; 24:7; Acts 10:4

2:3 d Lev. 7:9

2:3 e Lev. 6:6; 10:12, 13

2:3 f Ex. 29:37; Num. 18:9

2:4 g Ex. 29:2

2:4 1 spread

2:5 2 flat plate or griddle

2:7 h Lev. 7:9

2:9 i Lev. 2:2, 16; 5:12; 6:15

2:9 j Ex. 29:18

2:10 k Lev. 2:3; 6:16

2:11 l Ex. 23:18; 34:25; Lev. 6:16, 17; (Matt. 16:12; Mark 8:15; Luke 12:1; 1 Cor. 5:8; Gal. 5:9)

2:12 m Ex. 22:29; 34:22; Lev. 23:10, 11, 17, 18

2:13 n (Mark 9:49, 50; Col. 4:6)

2:13 o Num. 18:19; 2 Chr. 13:5

2:13 p Ezek. 43:24

2:14 q Lev. 23:10, 14

2:14 r 2 Kin. 4:42

2:15 s Lev. 2:1

2:16 t Lev. 2:2

Leviticus 3

3:1 a Lev. 7:11, 29

3:1 b Lev. 1:3; 22:20–24

3:1 1 imperfection or defect

3:2 c Ex. 29:10, 11, 16, 20; Lev. 1:4, 5; 16:21

3:2 d Lev. 1:5

3:3 e Ex. 29:13, 22; Lev. 1:8; 3:16; 4:8, 9

3:5 f Ex. 29:13; Lev. 6:12; 7:28–34

3:5 g 2 Chr. 35:14

3:5 h Num. 28:3–10

3:5 i Num. 15:8–10

3:6 j Lev. 3:1; 22:20–24

3:7 k Num. 15:4, 5

3:7 l 1 Kin. 8:62

3:7 m Lev. 17:8, 9

3:11 n Lev. 21:6, 8, 17, 21, 22; 22:25; Num. 28:2; (Ezek. 44:7; Mal. 1:7, 12)

3:12 o Num. 15:6–11

3:12 p Lev. 3:1, 7

3:16 q Lev. 7:23–25; 1 Sam. 2:15; 2 Chr. 7:7

3:17 r Lev. 6:18; 7:36; 17:7; 23:14

3:17 s Gen. 9:4; Lev. 7:23, 26; 17:10, 14; 1 Sam. 14:33

3:17 2 everlasting or never-ending

Leviticus 4

4:2 a Lev. 5:15–18; Num. 15:22–30; 1 Sam. 14:27; Acts 3:17

4:2 1 through error

4:3 b Ex. 40:15; Lev. 8:12

4:3 c Lev. 3:1; 9:2

4:3 d Lev. 9:7

4:4 e Lev. 1:3, 4; 4:15; Num. 8:12

4:5 f Lev. 16:14; Num. 19:4

4:6 g Ex. 40:21, 26

4:7 h Lev. 4:18, 25, 30, 34; 8:15; 9:9; 16:18

4:7 i Ex. 40:5, 6; Lev. 5:9

4:10 j Lev. 3:3–5

4:11 k Ex. 29:14; Lev. 9:11; Num. 19:5

4:12 l Lev. 4:21; 6:10, 11; 16:27

4:12 m (Heb. 13:11, 12)

4:13 n Num. 15:24–26; Josh. 7:11

4:13 o Lev. 5:2–4, 17

4:15 p Lev. 1:3, 4

4:16 q Lev. 4:5; (Heb. 9:12–14)

4:20 r Lev. 4:3

4:20 s Lev. 1:4; Num. 15:25

4:20 2 Lit. covering

4:22 t Lev. 4:2, 13, 27

4:22 3 leader

4:23 u Lev. 4:14; 5:4

4:23 4 is made known to him

4:24 v Lev. 4:4; (Is. 53:6)

4:25 w Lev. 4:7, 18, 30, 34

4:26 x Lev. 3:3–5

4:26 y Lev. 4:20; Num. 15:28

4:26 5 Lit. covering

4:27 z Lev. 4:2; Num. 15:27

4:27 6 Lit. any soul

4:27 7 Lit. people of the land

4:28 a Lev. 4:23

4:29 b Lev. 1:4; 4:4, 24

4:31 c Lev. 3:14

4:31 d Lev. 3:3, 4

4:31 e Gen. 8:21; Ex. 29:18; Lev. 1:9, 13; 2:2, 9, 12

4:31 f Lev. 4:26

4:32 g Lev. 4:28

4:33 h Lev. 1:4; Num. 8:12

4:35 i Lev. 3:5

4:35 j Lev. 4:26, 31

Leviticus 5

5:1 a Prov. 29:24; (Jer. 23:10)

5:1 b Lev. 5:17; 7:18; 17:16; 19:8; 20:17; Num. 9:13

5:1 1 his iniquity

5:2 c Lev. 11:24, 28, 31, 39; Num. 19:11–16; Deut. 14:8

5:2 d Lev. 5:17

5:3 e Lev. 5:12, 13, 15

5:4 f 1 Sam. 25:22; Acts 23:12

5:4 g (Matt. 5:33–37); Mark 6:23; (James 5:12)

5:4 2 vows

5:5 h Lev. 16:21; 26:40; Num. 5:7; Ezra 10:11, 12; Ps. 32:5; Prov. 28:13

5:7 i Lev. 12:6, 8; 14:21

5:7 j Lev. 1:14

5:8 k Lev. 1:15–17

5:8 3 Lit. apart

5:9 l Lev. 4:7, 18, 30, 34

5:10 m Lev. 1:14–17

5:10 n Lev. 4:20, 26; 5:13, 16

5:11 o Lev. 14:21–32

5:11 p Lev. 2:1, 2; 6:15; Num. 5:15

5:12 q Lev. 2:2

5:12 r Lev. 4:35

5:13 s Lev. 4:26

5:13 t Lev. 2:3; 6:17, 26

5:13 4 concerning his sin

5:15 u Lev. 4:2; 22:14; Num. 5:5–8

5:15 v Ezra 10:19

5:15 w Ex. 30:13; Lev. 27:25

5:16 x Lev. 6:5; 22:14; 27:13, 15, 27, 31; Num. 5:7

5:16 y Lev. 4:26

5:17 z Lev. 4:2, 13, 22, 27

5:17 a Lev. 5:1, 2

5:17 5 punishment

5:18 b Lev. 5:15

5:19 c Ezra 10:2

Leviticus 6

6:2 a Num. 5:6

6:2 b Lev. 19:11; Acts 5:4; Col. 3:9

6:2 c Ex. 22:7, 10

6:2 d Prov. 24:28

6:2 1 deceiving his associate

6:2 2 an entrusted security

6:3 e Ex. 23:4; Deut. 22:1–4

6:3 f Ex. 22:11; Lev. 19:12; Jer. 7:9; Zech. 5:4

6:4 g Lev. 24:18, 21

6:4 3 return

6:5 h Lev. 5:16; Num. 5:7, 8; 2 Sam. 12:6

6:6 i Lev. 1:3; 5:15

6:6 4 appraisal

6:7 j Lev. 4:26

6:9 k Ex. 29:38–42; Num. 28:3–10

6:10 l Ex. 28:39–43; Lev. 16:4; Ezek. 44:17, 18

6:10 m Lev. 1:16

6:11 n Ezek. 44:19

6:11 o Lev. 4:12

6:12 p Lev. 3:3, 5, 9, 14

6:13 q Lev. 1:7

6:17 r Lev. 7:7

6:17 5 share

6:18 s Lev. 6:29; 7:6; Num. 18:10; 1 Cor. 9:13

6:18 t Lev. 3:17

6:18 u Ex. 29:37; Lev. 22:3–7; Num. 4:15; Hag. 2:11–13

6:20 v Ex. 29:2

6:20 w Ex. 16:36

6:21 x Lev. 2:5; 7:9

6:21 6 pleasing

6:22 y Lev. 4:3

6:22 z Ex. 29:25

6:22 7 completely

6:25 a Lev. 1:1, 3, 5, 11

6:26 b (Lev. 10:17, 18); Num. 18:9, 10; (Ezek. 44:28, 29)

6:27 c Ex. 29:37; Num. 4:15; Hag. 2:11–13

6:27 8 Lit. shall

6:28 d Lev. 11:33; 15:12

6:30 e Lev. 4:7, 11, 12, 18, 21; 10:18; 16:27; (Heb. 13:11, 12)

6:30 f Ex. 26:33

6:30 g Lev. 6:16, 23, 26

6:30 h Lev. 16:27

6:30 9 The Most Holy Place when capitalized

Leviticus 7

7:1 a Lev. 5:14—6:7

7:6 b Lev. 6:16–18, 29; Num. 18:9

7:6 c Lev. 2:3

7:7 d Lev. 6:24–30; 14:13

7:9 e Lev. 2:3, 10; Num. 18:9; Ezek. 44:29

7:9 1 on a griddle

7:11 f Lev. 3:1; 22:18, 21; Ezek. 45:15

7:12 g Lev. 2:4; Num. 6:15

7:13 h Lev. 2:12; 23:17, 18; Amos 4:5

7:14 i Num. 18:8, 11, 19

7:15 j Lev. 22:29, 30

7:16 k Lev. 19:5–8

7:18 l Num. 18:27

7:18 m Lev. 11:10, 11, 41; 19:7; (Prov. 15:8)

7:18 2 his iniquity

7:19 3 pure

7:20 n (Heb. 2:17)

7:20 o Lev. 5:3; 15:3; 22:3–7; Num. 19:13; (1 Cor. 11:28)

7:20 p Gen. 17:14; Ex. 31:14

7:21 q Lev. 5:2, 3, 5

7:21 r Lev. 11:24, 28

7:21 s Ezek. 4:14

7:21 t Lev. 7:20

7:21 4 So with MT, LXX, Vg.; Sam., Syr., Tg. swarming thing (cf. 5:2)

7:23 u Lev. 3:17; 17:10–15; Deut. 14:21; Ezek. 4:14; 44:31

7:26 v Gen. 9:4; Lev. 3:17; 17:10–16; 19:26; Deut. 12:23; 1 Sam. 14:33; Ezek. 33:25; Acts 15:20, 29

7:29 w Lev. 3:1; 22:21; Ezek. 45:15

7:30 x Lev. 3:3, 4, 9, 14

7:30 y Ex. 29:24, 27; Lev. 8:27; 9:21; Num. 6:20

7:31 z Lev. 3:5, 11, 16

7:31 a Num. 18:11; Deut. 18:3

7:32 b Ex. 29:27; Lev. 7:34; 9:21; Num. 6:20

7:34 c Ex. 29:28; Lev. 10:14, 15; Num. 18:18, 19; Deut. 18:3

7:35 5 serve

7:36 d Ex. 40:13–15; Lev. 8:12, 30

7:37 e Lev. 6:9

7:37 f Lev. 6:14

7:37 g Lev. 6:25

7:37 h Lev. 7:1

7:37 i Ex. 29:1; Lev. 6:20

7:37 j Lev. 7:11

7:38 k Lev. 1:1, 2; Deut. 4:5

Leviticus 8

8:2 a Ex. 29:1–3

8:2 b Ex. 28:2, 4

8:2 c Ex. 30:24, 25

8:2 d Ex. 29:10

8:2 e Ex. 29:15, 19

8:6 f Ex. 30:20; Heb. 10:22

8:7 g Ex. 39:1–31

8:8 h Ex. 28:30; Num. 27:21; Deut. 33:8; 1 Sam. 28:6; Ezra 2:63; Neh. 7:65

8:8 1 Lit. Lights and the Perfections, Ex. 28:30

8:9 i Ex. 28:36, 37; 29:6

8:10 j Ex. 30:26–29; 40:10, 11; Lev. 8:2

8:11 2 set them apart for the LORD

8:12 k Ex. 29:7; 30:30; Lev. 21:10, 12; Ps. 133:2

8:13 l Ex. 29:8, 9

8:13 3 headpieces

8:14 m Ex. 29:10; Ps. 66:15; Ezek. 43:19

8:14 n Lev. 4:4

8:15 o Ex. 29:12, 36; Lev. 4:7; Ezek. 43:20, 26; (Heb. 9:22)

8:15 4 Lit. covering

8:16 p Ex. 29:13; Lev. 4:8

8:17 q Ex. 29:14; Lev. 4:11, 12

8:18 r Ex. 29:15

8:20 s Lev. 1:8

8:21 t Ex. 29:18

8:21 5 pleasing

8:22 u Ex. 29:19, 31; Lev. 8:2

8:23 v Ex. 29:20, 21; Lev. 14:14

8:24 w (Heb. 9:13, 14, 18–23)

8:25 x Ex. 29:22

8:26 y Ex. 29:23

8:27 z Ex. 29:24; Lev. 7:30, 34

8:28 a Ex. 29:25

8:29 b Ps. 99:6

8:29 c Ex. 29:27

8:29 d Ex. 29:26

8:30 e Ex. 29:21; 30:30; Num. 3:3

8:31 f Ex. 29:31, 32

8:32 g Ex. 29:34

8:33 h Ex. 29:30, 35; Lev. 10:7; Ezek. 43:25, 26

8:34 i (Heb. 7:16)

8:35 j Num. 1:53; 3:7; 9:19; Deut. 11:1; 1 Kin. 2:3; Ezek. 48:11

8:35 6 office

Leviticus 9

9:1 a Ezek. 43:27

9:2 b Ex. 29:21; Lev. 4:1–12

9:3 c Lev. 4:23, 28; Ezra 6:17; 10:19

9:4 d Lev. 2:4

9:4 e Ex. 29:43; Lev. 9:6, 23

9:5 1 in the presence of

9:7 f Lev. 4:3; 1 Sam. 3:14; (Heb. 5:3–5; 7:27)

9:7 g Lev. 4:16, 20; Heb. 5:1

9:10 h Ex. 23:18; Lev. 8:16

9:11 i Lev. 4:11, 12; 8:17

9:12 j Lev. 1:5; 8:19

9:13 k Lev. 8:20

9:14 l Lev. 8:21

9:15 m (Is. 53:10; Heb. 2:17; 5:3)

9:16 n Lev. 1:1–13

9:16 2 ordinance

9:17 o Ex. 29:38, 39

9:18 p Lev. 3:1–11

9:20 q Lev. 3:5, 16

9:21 r Ex. 29:24, 26, 27; Lev. 7:30–34

9:22 s Num. 6:22–26; Deut. 21:5; Luke 24:50

9:24 t Gen. 4:4; Judg. 6:21; 2 Chr. 7:1; Ps. 20:3

9:24 u Ezra 3:11

9:24 v 1 Kin. 18:38, 39

Leviticus 10

10:1 a Ex. 24:1, 9; Num. 3:2–4; 1 Chr. 24:2

10:1 b Lev. 16:12

10:1 c Ex. 30:9; 1 Sam. 2:17

10:2 d Gen. 19:24; Num. 11:1; 16:35; Rev. 20:9

10:3 e Ex. 19:22; Lev. 21:6; Is. 52:11; Ezek. 20:41

10:4 f Acts 5:6, 10

10:4 1 in front of

10:6 g Num. 1:53; 16:22, 46; 18:5; Josh. 7:1; 22:18, 20; 2 Sam. 24:1

10:6 2 An act of mourning

10:6 3 weep bitterly

10:7 h Lev. 8:33; 21:12

10:7 i Lev. 8:30

10:9 j Gen. 9:21; (Prov. 20:1; 31:5); Is. 28:7; Ezek. 44:21; Hos. 4:11; Luke 1:15; (Eph. 5:18); 1 Tim. 3:3; Titus 1:7

10:10 k Lev. 11:47; 20:25; Ezek. 22:26; 44:23

10:11 l Deut. 24:8; Neh. 8:2, 8; Jer. 18:18; Mal. 2:7

10:12 m Num. 18:9

10:12 n Lev. 21:22

10:13 o Num. 18:10

10:13 p Lev. 2:3; 6:16

10:13 4 portion

10:14 q Ex. 29:24, 26, 27; Lev. 7:30–34; Num. 18:11

10:14 r Lev. 22:13

10:14 s Num. 18:10

10:15 t Lev. 7:29, 30, 34

10:16 u Lev. 9:3, 15

10:17 v Lev. 6:24–30

10:17 w Ex. 28:38; Lev. 22:16; Num. 18:1

10:18 x Lev. 6:30

10:18 y Lev. 6:26, 30

10:18 5 The Most Holy Place when capitalized

10:19 z Lev. 9:8, 12

10:19 a (Is. 1:11–15); Jer. 6:20; 14:12; Hos. 9:4; (Mal. 1:10, 13; 3:1–4)

Leviticus 11

11:2 a Deut. 14:4; Ezek. 4:14; Dan. 1:8; (Matt. 15:11); Acts 10:12, 14; (Rom. 14:14; Heb. 9:10; 13:9)

11:4 b Acts 10:14

11:4 1 impure

11:5 2 rock badger

11:5 3 impure

11:7 c Is. 65:4; 66:3, 17; Mark 5:1–17

11:8 d Is. 52:11; (Mark 7:2, 15, 18); Acts 10:14, 15; 15:29

11:9 e Deut. 14:9

11:10 f Lev. 7:18, 21; Deut. 14:3

11:10 4 detestable

11:13 g Deut. 14:12–19; Is. 66:17

11:22 h Matt. 3:4; Mark 1:6

11:24 5 impure

11:25 i Lev. 14:8; 15:5; Num. 19:10, 21, 22; 31:24; Zech. 13:1; (Heb. 9:10; 10:22; Rev. 7:14)

11:29 j Is. 66:17

11:31 k Hag. 2:13

11:32 l Lev. 15:12

11:32 6 impure

11:33 m Lev. 6:28

11:33 n Lev. 15:12; Ps. 2:9; Jer. 48:38; (2 Tim. 2:21); Rev. 2:27

11:38 7 impure

11:39 o Hag. 2:11–13

11:40 p Ex. 22:31; Lev. 17:15; 22:8; Deut. 14:21; Ezek. 4:14; 44:31

11:41 8 detestable

11:43 q Lev. 20:25

11:43 9 Lit. your souls

11:43 10 impure

11:44 r Ex. 6:7; Lev. 22:33; 25:38; 26:45

11:44 s Ex. 19:6; Lev. 19:2; 20:7, 26; (Amos 3:3); Matt. 5:48; 1 Thess. 4:7; 1 Pet. 1:15, 16; (Rev. 22:11, 14)

11:45 t Ex. 6:7; 20:2; Lev. 22:33; 25:38; 26:45; Ps. 105:43–45; Hos. 11:1

11:45 u Lev. 11:44

11:46 11 concerning

11:47 v Lev. 10:10; Ezek. 44:23; Mal. 3:18

Leviticus 12

12:2 a Lev. 15:19; (Job 14:4; Ps. 51:5)

12:2 b Ex. 22:30; Lev. 8:33; 13:4; Luke 2:22

12:2 c Lev. 18:19

12:2 1 impure

12:3 d Gen. 17:12; Luke 1:59; 2:21; John 7:22, 23; Gal. 5:3

12:4 2 consecrated

12:6 e Luke 2:22

12:6 f (John 1:29; 1 Pet. 1:18, 19)

12:6 g Lev. 5:7

12:6 3 Lit. a son of his year

12:7 4 Lit. covering

12:8 h Lev. 5:7; Luke 2:22–24

12:8 i Lev. 4:26

12:8 5 pure

Leviticus 13

13:2 a Deut. 28:27; Is. 3:17

13:2 b Deut. 17:8, 9; 24:8; Mal. 2:7; Luke 17:14

13:2 1 Heb. saraath, disfiguring skin diseases, including leprosy, and so in vv. 2–46 and 14:2–32

13:3 2 defiled

13:4 c Lev. 14:8

13:6 d Lev. 11:25; 14:8; (John 13:8, 10)

13:8 3 defiled

13:10 e Num. 12:10, 12; 2 Kin. 5:27; 2 Chr. 26:19, 20

13:11 4 defiled

13:13 f Ex. 4:6

13:18 g Ex. 9:9; 15:26

13:22 5 infection

13:24 h Is. 3:24

13:42 i 2 Chr. 26:19

13:44 j Is. 1:5

13:44 6 altogether defiled

13:45 k Lev. 10:6; 21:10

13:45 l Ezek. 24:17, 22; Mic. 3:7

13:45 m Is. 6:5; 64:6; Lam. 4:15; Luke 5:8

13:46 n Num. 5:1–4; 12:14; 2 Kin. 7:3; 15:5; 2 Chr. 26:21; Ps. 38:11; Luke 17:12

13:46 7 live alone

13:47 8 A mold, fungus, or similar infestation, and so in vv. 47–59

13:49 9 mark

13:51 o Lev. 14:44

Leviticus 14

14:2 a Matt. 8:2, 4; Mark 1:40, 44; Luke 5:12, 14; 17:14

14:2 1 See note at 13:2

14:3 2 Heb. saraath, disfiguring skin diseases, including leprosy, and so in vv. 2–32

14:4 b Lev. 14:6, 49, 51, 52; Num. 19:6; Heb. 9:19

14:4 c Ex. 25:4

14:4 d Ex. 12:22; Ps. 51:7

14:7 e Num. 19:18, 19; (Heb. 9:13, 21; 12:24)

14:7 f 2 Kin. 5:10, 14; Ps. 51:2

14:8 g Lev. 11:25; 13:6; Num. 8:7

14:8 h Lev. 11:25; (Eph. 5:26; Heb. 10:22; Rev. 1:5, 6)

14:8 i Lev. 13:5; Num. 5:2, 3; 12:14, 15; 2 Chr. 26:21

14:9 j Num. 19:19

14:10 k Matt. 8:4; Mark 1:44; Luke 5:14

14:10 l Lev. 2:1; Num. 15:4

14:12 m Lev. 5:6, 18; 6:6; 14:19

14:12 n Ex. 29:22–24, 26

14:13 o Ex. 29:11; Lev. 1:5, 11; 4:4, 24

14:13 p Lev. 6:24–30; 7:7

14:13 q Lev. 2:3; 7:6; 21:22

14:14 r Ex. 29:20; Lev. 8:23, 24

14:16 s Lev. 4:6

14:18 t Lev. 4:26; 5:6; Num. 15:28; (Heb. 2:17)

14:18 3 Lit. covering

14:19 u Lev. 5:1, 6; 12:7; (2 Cor. 5:21)

14:20 v Lev. 14:8, 9

14:21 w Lev. 5:7, 11; 12:8; 27:8

14:21 4 Approximately two dry quarts

14:22 x Lev. 12:8; 15:14, 15

14:23 y Lev. 14:10, 11

14:24 z Lev. 14:12

14:25 a Lev. 14:14, 17

14:30 b Lev. 14:22; 15:14, 15

14:32 c Lev. 14:10

14:34 d Gen. 12:7; 13:17; 17:8; Num. 32:22; Deut. 7:1; 32:49

14:34 e (Prov. 3:33)

14:34 5 Decomposition by mildew, mold, dry rot, etc., and so in vv. 34–53

14:35 f (Ps. 91:9, 10; Prov. 3:33; Zech. 5:4)

14:37 6 Lit. lower than the wall

14:38 7 quarantine

14:44 g Lev. 13:51; (Zech. 5:4)

14:46 h Lev. 11:24; 15:5

14:46 8 defiled

14:47 i Lev. 14:8

14:49 j Lev. 14:4

14:52 9 ceremonially cleanse

14:53 k Lev. 14:20

14:54 l Lev. 13:30; 26:21

14:55 m Lev. 13:47–52

14:55 n Lev. 14:34

14:56 o Lev. 13:2

14:57 p Lev. 11:47; 20:25; Deut. 24:8; Ezek. 44:23

Leviticus 15

15:2 a Lev. 22:4; Num. 5:2; 2 Sam. 3:29

15:4 1 defiled

15:5 b Lev. 5:2; 14:46

15:5 c Lev. 14:8, 47

15:5 d Lev. 11:25; 17:15

15:6 e Lev. 15:10; Deut. 23:10

15:8 f Num. 12:14

15:12 g Lev. 6:28; 11:32, 33

15:13 h Lev. 14:8; 15:28; Num. 19:11, 12

15:14 i Lev. 14:22, 23, 30, 31

15:15 j Lev. 14:30, 31

15:15 k Lev. 14:19, 31

15:15 2 Lit. covering

15:16 l Lev. 22:4; Deut. 23:10, 11

15:18 m (Ex. 19:15; 1 Sam. 21:4; 1 Cor. 6:18)

15:19 n Lev. 12:2

15:19 3 Lit. in her impurity

15:24 o Lev. 18:19; 20:18

15:24 4 defiled

15:25 p Matt. 9:20; Mark 5:25; Luke 8:43

15:28 q Lev. 15:13–15

15:30 r Lev. 5:7

15:31 s Lev. 11:47; 14:57; 22:2; Deut. 24:8; Ezek. 44:23; (Heb. 12:15)

15:31 t Lev. 20:3; Num. 5:3; 19:13, 20; Ezek. 5:11; 23:38; 36:17

15:32 u Lev. 15:2

15:32 v Lev. 15:16

15:33 w Lev. 15:19

15:33 x Lev. 15:25

15:33 y Lev. 15:24

Leviticus 16

16:1 a Lev. 10:1, 2; 2 Sam. 6:6–8

16:2 b Ex. 30:10; Lev. 16:34; 23:27; (Heb. 6:19; 9:7, 8, 12; 10:19)

16:2 c Ex. 25:21, 22; 40:34; 1 Kin. 8:10–12

16:3 d Lev. 4:1–12; 16:6; (Heb. 9:7, 12, 24, 25)

16:3 e Lev. 4:3

16:3 1 Lit. With this

16:4 f Ex. 28:39, 42, 43; Lev. 6:10; Ezek. 44:17, 18

16:4 g Ex. 30:20; Lev. 8:6, 7

16:5 h Lev. 4:14; Num. 29:11; 2 Chr. 29:21; Ezra 6:17; Ezek. 45:22, 23

16:6 i Lev. 9:7; (Heb. 5:3; 7:27, 28; 9:7)

16:10 j (Is. 53:5, 6; Rom. 3:25; Heb. 7:27; 9:23, 24; 1 John 2:2)

16:11 k (Heb. 7:27; 9:7)

16:12 l Lev. 10:1; Num. 16:7, 18; Is. 6:6, 7; Rev. 8:5

16:12 m Ex. 30:34–38

16:13 n Ex. 30:7, 8; Num. 16:7, 18, 46

16:13 o Ex. 25:21

16:13 p Ex. 28:43; Lev. 22:9; Num. 4:15, 20

16:14 q Lev. 4:5; (Heb. 9:25; 10:4)

16:14 r Lev. 4:6, 17

16:15 s (Heb. 2:17)

16:15 t (Heb. 6:19; 7:27; 9:3, 7, 12)

16:16 u Ex. 29:36; 30:10; Ezek. 45:18; (Heb. 9:22–24)

16:17 v Ex. 34:3; Luke 1:10

16:18 w Ex. 29:36

16:19 x Lev. 16:14; Ezek. 43:20

16:19 2 set it apart

16:19 3 impurity

16:21 y Lev. 5:5; 26:40

16:21 z (Is. 53:6)

16:22 a Lev. 8:14; (Is. 53:6, 11, 12; John 1:29; Heb. 9:28; 1 Pet. 2:24)

16:22 b Lev. 14:7

16:22 4 shall carry

16:22 5 solitary land

16:23 c Lev. 6:11; 16:4; Ezek. 42:14; 44:19

16:24 6 Lit. covering

16:25 d Lev. 1:8; 4:10

16:26 e Lev. 15:5

16:27 f Lev. 4:12, 21; 6:30; Heb. 13:11

16:29 g Ex. 30:10; Lev. 23:27–32; Num. 29:7

16:29 7 humble yourselves

16:29 8 As a resident alien

16:30 h Ps. 51:2; Jer. 33:8; (Eph. 5:26; Heb. 9:13, 14; 1 John 1:7, 9)

16:30 9 Lit. covering

16:31 i Lev. 23:27, 32; Ezra 8:21; Is. 58:3, 5; Dan. 10:12

16:32 j Lev. 4:3, 5, 16; 21:10

16:32 k Ex. 29:29, 30; Num. 20:26, 28

16:33 10 Lit. covering

16:33 11 The Most Holy Place

16:34 l Lev. 23:31; Num. 29:7

16:34 m Ex. 30:10; (Heb. 9:7, 25, 28)

Leviticus 17

17:3 a Deut. 12:5, 15, 21

17:4 b Rom. 5:13

17:4 1 Put to death

17:5 c Gen. 21:33; 22:2; 31:54; Deut. 12:1–27; Ezek. 20:28

17:6 d Lev. 3:2

17:6 e Ex. 29:13, 18; Num. 18:17

17:7 f Ex. 22:20; 32:8; 34:15; Deut. 32:17; 2 Chr. 11:15; Ps. 106:37; 1 Cor. 10:20

17:7 g Ex. 34:15; Deut. 31:16; Ezek. 23:8

17:7 2 Having the form of a goat or satyr

17:8 h Lev. 1:2, 3; 18:26

17:9 i Lev. 14:23

17:9 3 Put to death

17:10 j Gen. 9:4; Lev. 3:17; 7:26, 27; Deut. 12:16, 23–25; 15:23; 1 Sam. 14:33

17:10 k Lev. 20:3, 5, 6

17:11 l Gen. 9:4; Lev. 17:14

17:11 m (Matt. 26:28; Rom. 3:25; Eph. 1:7; Col. 1:14, 20; 1 Pet. 1:2; 1 John 1:7)

17:11 n (Heb. 9:22)

17:13 o Lev. 7:26

17:13 p Deut. 12:16, 24

17:13 q Ezek. 24:7

17:14 r Gen. 9:4; Lev. 17:11; Deut. 12:23

17:15 s Ex. 22:31; Lev. 7:24; 22:8; Deut. 14:21; Ezek. 4:14; 44:31

17:15 t Lev. 11:25

17:15 u Lev. 15:5

17:16 v Lev. 5:1

17:16 4 iniquity

Leviticus 18

18:2 a Ex. 6:7; Lev. 11:44, 45; 19:3; Ezek. 20:5, 7, 19, 20

18:3 b Josh. 24:14; Ezek. 20:7, 8

18:3 c Ex. 23:24; Lev. 18:24–30; 20:23; Deut. 12:30, 31

18:3 1 what is done in

18:3 2 statutes

18:4 d Ezek. 20:19

18:8 e Gen. 35:22

18:9 f Lev. 18:11; 20:17; Deut. 27:22

18:12 g Lev. 20:19

18:14 h Lev. 20:20

18:17 i Lev. 20:14

18:18 j 1 Sam. 1:6, 8

18:19 k Ezek. 18:6

18:19 l Lev. 15:24; 20:18

18:20 m (Prov. 6:25–33)

18:20 n Ex. 20:14; Lev. 20:10; (Matt. 5:27, 28; 1 Cor. 6:9; Heb. 13:4)

18:21 o Lev. 20:2–5; Deut. 12:31

18:21 p 2 Kin. 16:3

18:21 q 1 Kin. 11:7, 33; Acts 7:43

18:22 r Lev. 20:13; Rom. 1:27

18:23 s Ex. 22:19; Lev. 20:15, 16; Deut. 27:21

18:24 t Matt. 15:18–20; 1 Cor. 3:17

18:24 u Lev. 18:3; 20:23; Deut. 18:12

18:25 v Num. 35:33, 34; Ezek. 36:17

18:25 w Is. 26:21; Jer. 5:9

18:25 x Lev. 18:28; 20:22

18:25 3 bring judgment for

18:26 y Lev. 18:5, 30

18:26 4 obey

18:28 z Jer. 9:19

18:29 5 Put to death

18:30 a Lev. 18:3; 22:9

18:30 b Lev. 18:2

18:30 6 charge

Leviticus 19

19:2 a Ex. 19:6; Lev. 11:44; 20:7, 26; (Eph. 1:4); 1 Pet. 1:16

19:3 b Ex. 20:12; Deut. 5:16; Matt. 15:4; Eph. 6:2

19:3 c Ex. 16:23; 20:8; 31:13

19:4 d Ex. 20:4; Ps. 96:5; 115:4–7; 1 Cor. 10:14; (Col. 3:5)

19:4 e Ex. 34:17

19:4 1 molten

19:5 f Lev. 7:16

19:9 g Lev. 23:22; Deut. 24:19–22

19:11 h Ex. 20:15, 16

19:11 i Jer. 9:3–5; Eph. 4:25

19:12 j Ex. 20:7; Deut. 5:11; (Matt. 5:33–37; James 5:12)

19:12 k Lev. 18:21

19:13 l Ex. 22:7–15, 21–27; Mark 10:19

19:13 m Deut. 24:15; Mal. 3:5; James 5:4

19:14 n Deut. 27:18

19:15 o Deut. 16:19

19:15 p Ex. 23:3, 6; Deut. 1:17; 10:17; Ps. 82:2

19:16 q Prov. 11:13; 18:8; 20:19

19:16 r Ex. 23:7; Deut. 27:25; 1 Kin. 21:7–19

19:17 s (1 John 2:9, 11; 3:15)

19:17 t Matt. 18:15; (Luke 17:3); Eph. 5:11

19:17 2 reprove

19:18 u (Deut. 32:35; 1 Sam. 24:12; Rom. 12:19; Heb. 10:30)

19:18 v Matt. 5:43; 19:19; Mark 12:31; Luke 10:27; (Rom. 13:9; Gal. 5:14); James 2:8

19:20 w Deut. 22:23–27

19:20 3 punishment

19:22 4 Lit. covering

19:23 5 unclean

19:28 x 1 Kin. 18:28; Jer. 16:6

19:29 y Lev. 21:9; Deut. 22:21; 23:17, 18

19:30 z Lev. 26:2; Eccl. 5:1

19:30 6 observe

19:31 a Lev. 20:6, 27; Deut. 18:11; 1 Sam. 28:3; Is. 8:19

19:32 b Prov. 23:22; Lam. 5:12; 1 Tim. 5:1

19:32 c Lev. 19:14

19:32 7 rise to give honor

19:33 d Ex. 22:21; Deut. 24:17, 18

19:34 e Ex. 12:48

19:34 f Deut. 10:19

19:34 8 native among you

19:36 g Deut. 25:13–15; Prov. 20:10

19:37 h Lev. 18:4, 5; Deut. 4:5, 6; 5:1; 6:25

Leviticus 20

20:2 a Lev. 18:2

20:2 b Lev. 18:21; 2 Kin. 23:10; 2 Chr. 33:6; Jer. 7:31

20:2 c Deut. 17:2–5

20:2 1 As resident aliens

20:3 d Lev. 17:10

20:3 2 Put him to death

20:4 3 disregard

20:6 e Lev. 19:31; 1 Sam. 28:7–25

20:7 f Lev. 19:2; Heb. 12:14

20:7 4 Set yourselves apart for the LORD

20:8 g Lev. 19:19, 37

20:8 h Ex. 31:13; Deut. 14:2; Ezek. 37:28

20:8 5 sets you apart

20:9 i Ex. 21:17; Deut. 27:16; Prov. 20:20; Matt. 15:4

20:9 j 2 Sam. 1:16

20:10 k Ex. 20:14; Lev. 18:20; Deut. 5:18; 22:22; John 8:4, 5

20:11 l Lev. 18:7, 8; Deut. 27:20

20:12 m Lev. 18:15

20:13 n Lev. 18:22; Deut. 23:17; Judg. 19:22

20:14 o Lev. 18:17

20:15 p Lev. 18:23; Deut. 27:21

20:17 q Lev. 18:9; Deut. 27:22

20:17 6 Put to death

20:17 7 iniquity

20:18 r Lev. 15:24; 18:19

20:18 8 Or customary impurity

20:18 9 Lit. made bare

20:18 10 Put to death

20:19 s Lev. 18:13

20:19 t Lev. 18:12

20:20 u Lev. 18:14

20:21 v Lev. 18:16; Matt. 14:3, 4

20:21 11 indecent, impure

20:22 w Lev. 18:26; 19:37

20:22 x Lev. 18:25, 28; 2 Chr. 36:14–16

20:23 y Lev. 18:3, 24

20:23 z Deut. 9:5

20:24 a Ex. 3:17; 6:8; 13:5; 33:1–3

20:24 b Ex. 19:5; 33:16; Lev. 20:26; Deut. 7:6; 14:2; 1 Kin. 8:53

20:25 c Lev. 10:10; 11:1–47; Deut. 14:3–21

20:25 d Lev. 11:43

20:25 12 detestable or loathsome

20:25 13 defiled

20:26 e Lev. 19:2; 1 Pet. 1:16

20:27 f Lev. 19:31; 1 Sam. 28:9

Leviticus 21

21:1 a Lev. 19:28; Ezek. 44:25

21:4 1 Lit. master or husband

21:5 b Lev. 19:27; Deut. 14:1; Ezek. 44:20

21:6 c Ex. 22:31

21:6 d Lev. 3:11

21:6 e Is. 52:11

21:7 f Ezek. 44:22

21:7 g Deut. 24:1, 2

21:7 2 Lit. he

21:8 h Lev. 11:44, 45

21:8 i Lev. 8:12, 30

21:8 3 set him apart

21:9 j Deut. 22:21

21:10 k Lev. 8:12

21:10 l Lev. 10:6, 7

21:10 4 In mourning

21:11 m Num. 19:14

21:12 n Lev. 10:7

21:12 o Ex. 29:6, 7

21:18 p Lev. 22:19–25

21:18 q Lev. 22:23

21:23 r Lev. 16:2

21:23 s Lev. 21:12

Leviticus 22

22:2 a Num. 6:3

22:2 b Lev. 18:21

22:2 c Ex. 28:38; Lev. 16:19; 25:10; Num. 18:32; Deut. 15:19

22:2 1 keep themselves apart from

22:3 d Lev. 7:20, 21; Num. 19:13

22:3 2 defilement

22:4 e Num. 5:2

22:4 f Lev. 15:2

22:4 g Lev. 14:2; 15:13

22:4 h Lev. 11:24–28, 39, 40; Num. 19:11

22:4 i Lev. 15:16, 17

22:5 j Lev. 11:23–28

22:5 k Lev. 15:7, 19

22:6 l Lev. 15:5

22:7 m Lev. 21:22; Num. 18:11, 13

22:8 n Ex. 22:31; Lev. 7:24; 11:39, 40; 17:15; Ezek. 44:31

22:9 o Lev. 18:30

22:9 p Ex. 28:43; Lev. 22:16; Num. 18:22

22:9 3 charge

22:10 q Ex. 29:33; Lev. 22:13; Num. 3:10

22:10 4 As a visitor

22:11 r Ex. 12:44

22:15 s Num. 18:32

22:18 t Lev. 1:2, 3, 10

22:18 5 brings his offering

22:19 u Lev. 1:3; Deut. 15:21

22:20 v Deut. 15:21; 17:1; Mal. 1:8, 14; (Eph. 5:27; Heb. 9:14; 1 Pet. 1:19)

22:21 w Lev. 3:1, 6

22:21 x Num. 15:3, 8; Ps. 61:8; 65:1; Eccl. 5:4, 5

22:22 y Lev. 22:20; Mal. 1:8

22:22 z Lev. 1:9, 13; 3:3, 5

22:22 6 running sore

22:23 a Lev. 21:18

22:25 b Num. 15:15, 16

22:25 c Lev. 21:6, 17

22:25 d Mal. 1:14

22:27 e Ex. 22:30

22:28 f Deut. 22:6, 7

22:29 g Lev. 7:12; Ps. 107:22; 116:17; Amos 4:5

22:30 h Lev. 7:15

22:31 i Lev. 19:37; Num. 15:40; Deut. 4:40

22:32 j Lev. 18:21

22:32 k Lev. 10:3; Matt. 6:9; Luke 11:2

22:32 l Lev. 20:8

22:32 7 treated as holy

22:33 m Lev. 19:36, 37; Num. 15:40; Deut. 4:40

Leviticus 23

23:2 a Ex. 12:16

23:3 b Ex. 20:9; 23:12; 31:15; Lev. 19:3; Deut. 5:13, 14; Luke 13:14

23:4 c Ex. 23:14–16; Lev. 23:2, 37

23:5 d Ex. 12:1–28; Num. 9:1–5; 28:16–25; Deut. 16:1–8; Josh. 5:10

23:7 e Ex. 12:16; Num. 28:18, 25

23:7 1 occupational

23:10 f Ex. 23:19; 34:26

23:10 g (Rom. 11:16); James 1:18; Rev. 14:4

23:11 h Ex. 29:24

23:13 2 pleasing

23:16 i Acts 2:1

23:16 j Num. 28:26

23:17 k Ex. 23:16, 19; Num. 15:17–21

23:19 l Lev. 4:23, 28; Num. 28:30; (2 Cor. 5:21)

23:19 m Lev. 3:1

23:20 n Lev. 14:13; Num. 18:12; Deut. 18:4

23:22 o Lev. 19:9, 10; Deut. 24:19–22; Ruth 2:2, 15

23:24 p Num. 29:1

23:24 q Lev. 25:9

23:27 r Lev. 16:1–34; 25:9; Num. 29:7

23:28 s Lev. 16:34

23:29 t Is. 22:12; Jer. 31:9; Ezek. 7:16

23:29 u Gen. 17:14; Lev. 13:46; Num. 5:2

23:30 v Lev. 20:3–6

23:32 3 humble yourselves

23:32 4 observe your sabbath

23:34 w Ex. 23:16; Num. 29:12; Deut. 16:13–16; Ezra 3:4; Neh. 8:14; Zech. 14:16–19; John 7:2

23:36 x Num. 29:12–34

23:36 y Num. 29:35–38; Neh. 8:18; John 7:37

23:36 z Deut. 16:8; 2 Chr. 7:8

23:36 5 solemn

23:37 a Lev. 23:2, 4

23:38 b Num. 29:39

23:39 c Ex. 23:16; Deut. 16:13

23:40 d Neh. 8:15

23:40 e Deut. 12:7; 16:14, 15

23:40 6 foliage

23:41 f Num. 29:12; Neh. 8:18

23:42 g (Is. 4:6)

23:42 h Neh. 8:14–16

23:42 7 tabernacles; shelters made of boughs

23:43 i Ex. 13:14; Deut. 31:13; Ps. 78:5

23:43 j Ex. 10:2

23:43 k Lev. 22:33

23:44 l Lev. 23:2

Leviticus 24

24:2 a Ex. 27:20, 21

24:4 b Ex. 25:31; 31:8; 37:17

24:4 1 arrange or set in order

24:5 c Ex. 25:30; 39:36; 40:23

24:6 d Ex. 25:23, 24; 1 Kin. 7:48; 2 Chr. 4:19; 13:11; Heb. 9:2

24:7 e Lev. 2:2, 9, 16

24:8 f Num. 4:7; 1 Chr. 9:32; 2 Chr. 2:4; Matt. 12:4, 5

24:9 g 1 Sam. 21:6; Matt. 12:4; Mark 2:26; Luke 6:4

24:9 h Ex. 29:33; Lev. 8:31

24:11 i Ex. 22:28

24:11 j Job 1:5, 11, 22; Is. 8:21

24:11 k Ex. 18:22, 26

24:12 l Num. 15:34

24:12 m Num. 27:5

24:12 2 under guard

24:12 3 Lit. it might be declared to them from the mouth of the LORD

24:14 n Deut. 13:9; 17:7

24:15 o Lev. 20:17; Num. 9:13

24:15 4 be responsible for

24:16 p Ex. 20:7; 1 Kin. 21:10, 13; (Matt. 12:31; Mark 3:28, 29)

24:17 q Gen. 9:6; Ex. 21:12; Num. 35:30, 31; Deut. 19:11, 12; 27:24

24:18 r Lev. 24:21

24:19 s Ex. 21:24

24:20 t Ex. 21:23; Deut. 19:21

24:20 u (Matt. 5:38, 39)

24:22 v Ex. 12:49; Lev. 19:33–37; Num. 9:14; 15:15, 16, 29

24:22 5 one standard of judgment

Leviticus 25

25:1 a Lev. 26:46

25:2 b Lev. 26:34, 35

25:4 c Deut. 15:1; Neh. 10:31

25:4 d (Heb. 4:9)

25:5 e 2 Kin. 19:29

25:9 f Lev. 23:24, 27

25:10 g Is. 61:2; 63:4; Jer. 34:8, 15, 17; (Luke 4:19)

25:10 h Lev. 25:13, 28, 54; Num. 36:4

25:11 i Lev. 25:5

25:12 j Lev. 25:6, 7

25:13 k Lev. 25:10; 27:24; Num. 36:4

25:14 l Lev. 19:13

25:15 m Lev. 27:18, 23

25:17 n Lev. 25:14; Prov. 14:31; 22:22; Jer. 7:5, 6; 1 Thess. 4:6

25:17 o Lev. 19:14, 32; 25:43

25:17 1 mistreat

25:18 p Lev. 19:37

25:18 q Lev. 26:5; Deut. 12:10; Ps. 4:8; Jer. 23:6

25:19 r Lev. 26:5; Ezek. 34:25

25:20 s Matt. 6:25, 31

25:20 t Lev. 25:4, 5

25:21 u Deut. 28:8

25:21 v Ex. 16:29

25:22 w 2 Kin. 19:29

25:22 x Lev. 26:10; Josh. 5:11

25:23 y Ex. 19:5; 2 Chr. 7:20

25:23 z Gen. 23:4; Ex. 6:4; 1 Chr. 29:15; Ps. 39:12; Heb. 11:13; 1 Pet. 2:11

25:25 a Ruth 2:20; 4:4, 6

25:25 b Num. 5:8; Ruth 3:2, 9, 12; (Job 19:25); Jer. 32:7, 8

25:27 c Lev. 25:50–52

25:28 d Lev. 25:10, 13

25:32 e Num. 35:1–8; Josh. 21:2

25:34 f Num. 35:2–5

25:34 g Acts 4:36, 37

25:35 h Deut. 15:7–11; 24:14, 15; Luke 6:35; 1 John 3:17

25:35 2 Lit. his hand fails

25:36 i Ex. 22:25; Deut. 23:19, 20

25:36 j Neh. 5:9

25:38 k Lev. 11:45; 22:32, 33

25:41 l Ex. 21:3

25:42 m Lev. 25:55; (Rom. 6:22; 1 Cor. 7:22, 23)

25:43 n Eph. 6:9; Col. 4:1

25:43 o Ex. 1:13, 14; Lev. 25:46, 53; Ezek. 34:4

25:43 p Ex. 1:17; Deut. 25:18; Mal. 3:5

25:43 3 severity

25:45 q (Is. 56:3, 6, 7)

25:46 r Is. 14:2

25:50 s Job 7:1; Is. 16:14

Leviticus 26

26:1 a Ex. 20:4, 5; Deut. 4:15–18; 5:8

26:2 b Lev. 19:30

26:2 1 observe

26:3 c Deut. 28:1–14

26:4 d Is. 30:23

26:4 e Ps. 67:6

26:5 f Deut. 11:15; Joel 2:19, 26; Amos 9:13

26:5 g Lev. 25:18, 19; Ezek. 34:25

26:6 h Is. 45:7

26:6 i Job 11:19; Ps. 4:8; Zeph. 3:13

26:6 j 2 Kin. 17:25; Hos. 2:18

26:6 k Ezek. 14:17

26:6 2 wild beasts

26:8 l Deut. 32:30; Judg. 7:7–12

26:9 m Ex. 2:25; 2 Kin. 13:23

26:9 n Gen. 17:6, 7; Ps. 107:38

26:9 o Gen. 17:1–7

26:10 p Lev. 25:22

26:11 q Ex. 25:8; 29:45, 46; Josh. 22:19; Ps. 76:2; Ezek. 37:26; Rev. 21:3

26:11 3 dwelling place

26:12 r Deut. 23:14; (2 Cor. 6:16)

26:13 s Gen. 27:40

26:13 4 erect

26:16 t Deut. 28:22

26:16 u 1 Sam. 2:33

26:16 v Ezek. 24:23; 33:10

26:16 w Judg. 6:3–6; Job 31:8; Mic. 6:15

26:16 5 without profit

26:17 x Ps. 34:16

26:17 y Deut. 28:25; 1 Sam. 4:10; 31:1

26:17 z Ps. 106:41

26:17 a Prov. 28:1

26:17 6 oppose you

26:18 b 1 Sam. 2:5

26:19 c Is. 25:11

26:19 d Deut. 28:23

26:20 e Ps. 127:1; Is. 17:10, 11; 49:4; Jer. 12:13

26:20 f Gen. 4:12; Deut. 11:17

26:22 g Deut. 32:24; Ezek. 14:21

26:22 h Judg. 5:6; 2 Chr. 15:5; Zech. 7:14

26:23 i Jer. 2:30; Amos 4:6–12

26:24 j Lev. 26:28, 41; Ps. 18:26

26:25 k Ezek. 5:17

26:25 l Num. 16:49; Deut. 28:21; 2 Sam. 24:15

26:26 m Ps. 105:16; Is. 3:1; Ezek. 4:16, 17; 5:16

26:26 n Mic. 6:14; Hag. 1:6

26:29 o Deut. 28:53; 2 Kin. 6:28, 29

26:29 7 In time of famine

26:30 p 1 Kin. 13:2; 2 Chr. 34:3; Is. 27:9; Ezek. 6:3–6, 13

26:31 q 2 Kin. 25:4, 10

26:31 r 2 Chr. 36:19; Ps. 74:7

26:31 s Is. 1:11–15

26:31 8 pleasing

26:32 t Jer. 9:11; 18:16

26:33 u Deut. 4:27; Ps. 44:11; Ezek. 12:15; 20:23; 22:15; Zech. 7:14

26:34 v Lev. 26:43; 2 Chr. 36:21

26:35 w Lev. 25:2

26:36 x Is. 30:17; Lam. 1:3, 6; 4:19; Ezek. 21:7, 12, 15

26:36 9 fear

26:37 y Judg. 7:22; 1 Sam. 14:15, 16; Is. 10:4

26:37 z Josh. 7:12, 13; Judg. 2:14

26:38 a Deut. 4:26

26:39 b Deut. 28:65; Ezek. 4:17; 33:10; Zech. 10:9

26:39 c Ex. 34:7

26:39 10 rot away

26:40 d Num. 5:7; 1 Kin. 8:33, 34; Neh. 9:2; Luke 15:18; (1 John 1:9)

26:41 e Acts 7:51; Rom. 2:29

26:41 f 2 Chr. 12:6, 7, 12; 1 Pet. 5:5, 6

26:41 g Ps. 39:9; 51:3, 4; Dan. 9:7

26:42 h Ex. 2:24; 6:5; Ps. 106:45; Ezek. 16:60

26:42 i Ps. 136:23

26:43 j Lev. 26:34, 35

26:43 k Lev. 26:15

26:44 l Deut. 4:31; 2 Kin. 13:23; Jer. 30:11; (Rom. 11:1–36)

26:45 m (Rom. 11:28)

26:45 n Lev. 22:33; 25:38

26:45 o Ps. 98:2; Ezek. 20:9, 14, 22

26:46 p Lev. 27:34; Deut. 6:1; 12:1; (John 1:17)

26:46 q Lev. 25:1

Leviticus 27

27:2 a Lev. 7:16; Num. 6:2; Deut. 23:21–23; Judg. 11:30, 31, 39

27:2 1 Or makes a difficult or extraordinary vow

27:2 2 appraisal

27:3 b Ex. 30:13; Lev. 27:25; Num. 3:47; 18:16

27:8 c Lev. 5:11; 14:21–24

27:10 d Lev. 27:33

27:13 e Lev. 6:5; 22:14; 27:15, 19

27:14 3 sets apart

27:15 4 buy back

27:16 5 sets apart

27:18 f Lev. 25:15, 16, 28

27:21 g Lev. 25:10, 28, 31

27:21 h Lev. 27:28

27:21 i Num. 18:14; Ezek. 44:29

27:22 j Lev. 25:10, 25

27:24 k Lev. 25:10–13, 28

27:25 l Ex. 30:13; Lev. 27:3; Num. 3:47; 18:16; Ezek. 45:12

27:26 m Ex. 13:2, 12; 22:30

27:27 n Lev. 27:11, 12

27:28 o Lev. 27:21; Num. 18:14; Josh. 6:17–19

27:28 6 Given exclusively and irrevocably

27:29 p Num. 21:2

27:30 q Gen. 28:22; Num. 18:21, 24; 2 Chr. 31:5, 6, 12; Neh. 13:12; Mal. 3:8

27:31 r Lev. 27:13

27:32 s Jer. 33:13; Ezek. 20:37; Mic. 7:14

27:33 t Lev. 27:10

27:34 u Lev. 26:46; Deut. 4:5; Mal. 4:4

27:34 v Ex. 19:1–6, 25; (Heb. 12:18–29)

Introduction to Numbers

Title

The English title “Numbers” comes from the Greek (LXX) and Latin (Vg.) versions. This designation is based on the numberings that are a major focus of chaps. 1–4 and 26. The most common Hebrew title comes from the fifth word in the Hebrew text of 1:1, “in the wilderness [of].” This name is much more descriptive of the total contents of the book, which recount the history of Israel during almost 39 years of wandering in the wilderness. Another Hebrew title, favored by some early church Fathers, is based on the first word of the Hebrew text of 1:1, “and He spoke.” This designation emphasizes that the book records the Word of God to Israel.

Author and Date

The first 5 books of the Bible, called the Law, of which Numbers is the fourth, are ascribed to Moses throughout Scripture (Josh. 8:31; 2 Kin. 14:6; Neh. 8:1; Mark 12:26; John 7:19). The book of Numbers itself refers to the writing of Moses in 33:2 and 36:13.

Numbers was written in the final year of Moses’ life. The events from 20:1 to the end occur in the 40th year after the Exodus. The account ends with Israel poised on the eastern side of the Jordan River across from Jericho (36:13), which is where the conquest of the land of Canaan began (Josh. 3–6). The book of Numbers must be dated ca. 1405 B.C., since it is foundational to the book of Deuteronomy, and Deuteronomy is dated in the 11th month of the 40th year after the Exodus (Deut. 1:3).

Background and Setting

Most of the events of the book are set “in the wilderness.” The word “wilderness” is used 48 times in Numbers. This term refers to land that contains little vegetation or trees, and because of a sparsity of rainfall, it cannot be cultivated. This land is best used for tending flocks of animals. In 1:1—10:10, Israel encamped in “the wilderness in Sinai.” It was at Sinai that the Lord had entered into the Mosaic Covenant with them (Ex. 19–24). From 10:11–12:16, Israel traveled from Sinai to Kadesh. In 13:1–20:13, the events took place in and around Kadesh, which was located in “the wilderness of Paran” (12:16; 13:3, 26), “the wilderness of Zin” (13:21; 20:1). From 20:14–22:1, Israel traveled from Kadesh to the “plains of Moab.” All the events of 22:2–36:13 occurred while Israel was encamped in the plain to the N of Moab. That plain was a flat and fertile piece of land in the middle of the wasteland (21:20; 23:28; 24:1).

The book of Numbers concentrates on events that take place in the second and fortieth years after the Exodus. All incidents recorded in 1:1—14:45 occur in 1444 B.C., the year after the Exodus. Everything referred to after 20:1 is dated ca. 1406/1405 B.C., the 40th year after the Exodus. The laws and events found in 15:1–19:22 are undated, but probably all should be dated ca. 1443 to 1407 B.C. The lack of material devoted to this 37 year period, in comparison with the other years of the journey from Egypt to Canaan, communicates how wasted these years were because of Israel’s rebellion against the Lord and His consequent judgment.

Historical and Theological Themes

Numbers chronicles the experiences of two generations of the nation of Israel. The first generation participated in the Exodus from Egypt. Their story begins in Ex. 2:23 and continues through Leviticus and into the first 14 chapters of Numbers. This generation was numbered for the war of conquest in Canaan (1:1–46). However, when the people arrived at the southern edge of Canaan, they refused to enter the Land (14:1–10). Because of their rebellion against the Lord, all the adults 20 and over (except Caleb and Joshua) were sentenced to die in the wilderness (14:26–38). In chaps. 15–25, the first and second generations overlap; the first died out as the second grew to adulthood. A second numbering of the people commenced the history of this second generation (26:1–56). These Israelites did go to war (26:2) and inherited the land (26:52–56). The story of this second generation, beginning in Numbers 26:1, continues through the books of Deuteronomy and Joshua.

Three theological themes permeate Numbers. First, the LORD Himself communicated to Israel through Moses (1:1; 7:89; 12:6-8), so the words of Moses had divine authority. Israel’s response to Moses mirrored her obedience or disobedience to the LORD. Numbers contains three distinct divisions based on Israel’s response to the word of the LORD: obedience (chaps. 1-10), disobedience (chaps. 11-25), and renewed obedience (chaps. 26-36). The second theme is that the Lord is the God of judgment. Throughout Numbers, the “anger” of the LORD was aroused in response to Israel’s sin (11:1, 10, 33; 12:9; 14:18; 25:3, 4; 32:10, 13, 14). Third, the faithfulness of the LORD to keep His promise to give the seed of Abraham the land of Canaan is emphasized (15:2; 26:52-56; 27:12; 33:50-56; 34:1-29).

Interpretive Challenges

Four major interpretive challenges face the reader of Numbers. First, is the book of Numbers a separate book, or is it a part of a larger literary whole, the Pentateuch? The biblical books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy form the Torah. The remainder of the Scripture always views these 5 books as a unit. The ultimate meaning of Numbers cannot be divorced from its context in the Pentateuch. The first verse of the book speaks of the LORD, Moses, the tabernacle and the Exodus from Egypt. This assumes that the reader is familiar with the 3 books that precede Numbers. Still, every Hebrew manuscript available divides the Pentateuch in exactly the same way as the present text. In them the book of Numbers is a well defined unit, with a structural integrity of its own. The book has its own beginning, middle, and ending, even as it functions within a larger whole. Thus, the book of Numbers is also to be viewed with singular identity.

The second interpretive question asks, “Is there a sense of coherence in the book of Numbers?” It is readily evident that Numbers contains a wide variety of literary materials and forms. Census lists, genealogies, laws, historical narratives, poetry, prophecy, and travel lists are found in this book. Nevertheless, they are all blended to tell the story of Israel’s journey from Mt. Sinai to the Plains of Moab. The coherence of Numbers is reflected in the outline that follows.

A third issue deals with the large numbers given for the tribes of Israel in 1:46 and 26:51. These two lists of Israel’s men of war, taken 39 years apart, both put the number over 600,000. These numbers demand a total population for Israel in the wilderness of around 2.5 million at any one time. From a natural perspective, this total seems too high for the wilderness conditions to sustain. However, it must be recognized that the Lord supernaturally took care of Israel for 40 years (Deut. 8:1–5). Therefore, the large numbers must be accepted at face value (see note on 1:46).

The fourth interpretive challenge concerns the heathen prophet Balaam, whose story is recorded in 22:2-24:25. Even though Balaam claimed to know the LORD (22:18), Scripture consistently refers to him as a false prophet (2 Pet. 2:15, 16, Jude 11). The LORD used Balaam as His mouthpiece to speak the true words He put in his mouth (see notes on 22:2-24:25).

Outline

I. The Experience of the First Generation of Israel in the Wilderness (1:1-25:18)

A. The Obedience of Israel toward the LORD (1:1-10:36)

1. The organization of Israel around the tabernacle of the LORD (1:1—6:27)

2. The orientation of Israel toward the tabernacle of the LORD (7:1—10:36)

B. The Disobedience of Israel toward the Lord (11:1-25:18)

1. The complaining of Israel on the journey (11:1—12:16)

2. The rebellion of Israel and its leaders at Kadesh (13:1—20:29)

a. The rebellion of Israel and the consequences (13:1-19:22)

b. The rebellion of Moses and Aaron and the consequences (20:1-29)

3. The renewed complaining of Israel on the journey (21:1—22:1)

4. The blessing of Israel by Balaam (22:2—24:25)

5. The final rebellion of Israel with Baal of Peor (25:1–18)

II. The Experience of the Second Generation of Israel in the Plains of Moab: The Renewed Obedience of Israel toward the LORD (26:1-36:13)

A. The Preparations for the Conquest of the Land (26:1-32:42)

B. The Review of the Journey in the Wilderness (33:1-49)

C. The Anticipation of the Conquest of the Land (33:50-36:13)

The Fourth Book of Moses Called

NUMBERS

Numbers 1

The First Census of Israel

(cf. 2 Sam. 24:1–9; 1 Chr. 21:1–6)

1Now the LORD spoke to Moses ain the Wilderness of Sinai, bin the tabernacle of meeting, on the cfirst day of the second month, in the second year after they had come out of the land of Egypt, saying:

2d“Take a census of all the congregation of the children of Israel, by their families, by their fathers’ houses, according to the number of names, every male eindividually,

3“from ftwenty years old and above—all who are able to go to war in Israel. You and Aaron shall number them by their armies.

4“And with you there shall be a man from every tribe, each one the head of his father’s house.

5“These are the names of the men who shall stand with you: from Reuben, Elizur the son of Shedeur;

6“from Simeon, Shelumiel the son of Zurishaddai;

7“from Judah, Nahshon the son of Amminadab;

8“from Issachar, Nethanel the son of Zuar;

9“from Zebulun, Eliab the son of Helon;

10“from the sons of Joseph: from Ephraim, Elishama the son of Ammihud; from Manasseh, Gamaliel the son of Pedahzur;

11“from Benjamin, Abidan the son of Gideoni;

12“from Dan, Ahiezer the son of Ammishaddai;

13“from Asher, Pagiel the son of Ocran;

14“from Gad, Eliasaph the son of gDeuel;1

15“from Naphtali, Ahira the son of Enan.”

16hThese were ichosen2 from the congregation, leaders of their fathers’ tribes, jheads of the divisions in Israel.

17Then Moses and Aaron took these men who had been 3mentioned kby name,

18and they assembled all the congregation together on the first day of the second month; and they recited their lancestry by families, by their fathers’ houses, according to the number of names, from twenty years old and above, each one individually.

19As the LORD commanded Moses, so he numbered them in the Wilderness of Sinai.

20Now the mchildren of Reuben, Israel’s oldest son, their genealogies by their families, by their fathers’ house, according to the number of names, every male individually, from twenty years old and above, all who were able to go to war:

21those who were numbered of the tribe of Reuben were forty-six thousand five hundred.

22From the nchildren of Simeon, their genealogies by their families, by their fathers’ house, of those who were numbered, according to the number of names, every male individually, from twenty years old and above, all who were able to go to war:

23those who were numbered of the tribe of Simeon were fifty-nine thousand three hundred.

24From the ochildren of Gad, their genealogies by their families, by their fathers’ house, according to the number of names, from twenty years old and above, all who were able to go to war:

25those who were numbered of the tribe of Gad were forty-five thousand six hundred and fifty.

26From the pchildren of Judah, their genealogies by their families, by their fathers’ house, according to the number of names, from twenty years old and above, all who were able to go to war:

27those who were numbered of the tribe of Judah were qseventy-four thousand six hundred.

28From the rchildren of Issachar, their genealogies by their families, by their fathers’ house, according to the number of names, from twenty years old and above, all who were able to go to war:

29those who were numbered of the tribe of Issachar were fifty-four thousand four hundred.

30From the schildren of Zebulun, their genealogies by their families, by their fathers’ house, according to the number of names, from twenty years old and above, all who were able to go to war:

31those who were numbered of the tribe of Zebulun were fifty-seven thousand four hundred.

32From the sons of Joseph, the tchildren of Ephraim, their genealogies by their families, by their fathers’ house, according to the number of names, from twenty years old and above, all who were able to go to war:

33those who were numbered of the tribe of Ephraim were forty thousand five hundred.

34From the uchildren of Manasseh, their genealogies by their families, by their fathers’ house, according to the number of names, from twenty years old and above, all who were able to go to war:

35those who were numbered of the tribe of Manasseh were thirty-two thousand two hundred.

36From the vchildren of Benjamin, their genealogies by their families, by their fathers’ house, according to the number of names, from twenty years old and above, all who were able to go to war:

37those who were numbered of the tribe of Benjamin were thirty-five thousand four hundred.

38From the wchildren of Dan, their genealogies by their families, by their fathers’ house, according to the number of names, from twenty years old and above, all who were able to go to war:

39those who were numbered of the tribe of Dan were sixty-two thousand seven hundred.

40From the xchildren of Asher, their genealogies by their families, by their fathers’ house, according to the number of names, from twenty years old and above, all who were able to go to war:

41those who were numbered of the tribe of Asher were forty-one thousand five hundred.

42From the children of Naphtali, their genealogies by their families, by their fathers’ house, according to the number of names, from twenty years old and above, all who were able to go to war:

43those who were numbered of the tribe of Naphtali were fifty-three thousand four hundred.

44yThese are the ones who were numbered, whom Moses and Aaron numbered, with the leaders of Israel, twelve men, each one representing his father’s house.

45So all who were numbered of the children of Israel, by their fathers’ houses, from twenty years old and above, all who were able to go to war in Israel—

46all who were numbered were zsix hundred and three thousand five hundred and fifty.

47But athe Levites were not numbered among them by their fathers’ tribe;

48for the LORD had spoken to Moses, saying:

49b“Only the tribe of Levi you shall not number, nor take a census of them among the children of Israel;

50c“but you shall appoint the Levites over the tabernacle of the Testimony, over all its furnishings, and over all things that belong to it; they shall carry the tabernacle and all its furnishings; they shall attend to it dand camp around the tabernacle.

51e“And when the tabernacle is to go forward, the Levites shall take it down; and when the tabernacle is to be set up, the Levites shall set it fup. gThe outsider who comes near shall be put to death.

52“The children of Israel shall pitch their tents, heveryone by his own camp, everyone by his own standard, according to their armies;

53i“but the Levites shall camp around the tabernacle of the Testimony, that there may be no jwrath on the congregation of the children of Israel; and the Levites shall kkeep4 charge of the tabernacle of the Testimony.”

54Thus the children of Israel did; according to all that the LORD commanded Moses, so they did.

Numbers 2

The Tribes and Leaders by Armies

1And the LORD spoke to Moses and Aaron, saying:

2a“Everyone of the children of Israel shall camp by his own 1standard, beside the emblems of his father’s house; they shall camp bsome distance from the tabernacle of meeting.

3“On the ceast side, toward the rising of the sun, those of the standard of the forces with Judah shall camp according to their armies; and dNahshon the son of Amminadab shall be the leader of the children of Judah.”

4And his army was numbered at seventy-four thousand six hundred.

5“Those who camp next to him shall be the tribe of Issachar, and Nethanel the son of Zuar shall be the leader of the children of Issachar.”

6And his army was numbered at fifty-four thousand four hundred.

7“Then comes the tribe of Zebulun, and Eliab the son of Helon shall be the leader of the children of Zebulun.”

8And his army was numbered at fifty-seven thousand four hundred.

9“All who were numbered according to their armies of the forces with Judah, one hundred and eighty-six thousand four hundred—ethese shall 2break camp first. The Placement of Israel’s Tribes

10“On the fsouth side shall be the standard of the forces with Reuben according to their armies, and the leader of the children of Reuben shall be Elizur the son of Shedeur.”

11And his army was numbered at forty-six thousand five hundred.

12“Those who camp next to him shall be the tribe of Simeon, and the leader of the children of Simeon shall be Shelumiel the son of Zurishaddai.”

13And his army was numbered at fifty-nine thousand three hundred.

14“Then comes the tribe of Gad, and the leader of the children of Gad shall be Eliasaph the son of 3Reuel.”

15And his army was numbered at forty-five thousand six hundred and fifty.

16“All who were numbered according to their armies of the forces with Reuben, one hundred and fifty-one thousand four hundred and fifty—gthey shall 4be the second to break camp.

17h“And the tabernacle of meeting shall move out with the 5camp of the Levites iin the middle of the 6camps; as they camp, so they shall move out, everyone in his place, by their 7standards.

18“On the west side shall be the standard of the forces with Ephraim according to their armies, and the leader of the children of Ephraim shall be Elishama the son of Ammihud.”

19And his army was numbered at forty thousand five hundred.

20“Next to him comes the tribe of Manasseh, and the leader of the children of Manasseh shall be Gamaliel the son of Pedahzur.”

21And his army was numbered at thirty-two thousand two hundred.

22“Then comes the tribe of Benjamin, and the leader of the children of Benjamin shall be Abidan the son of Gideoni.”

23And his army was numbered at thirty-five thousand four hundred.

24“All who were numbered according to their armies of the forces with Ephraim, one hundred and eight thousand one hundred—jthey shall 8be the third to break camp.

25“The 9standard of the forces with Dan shall be on the north side according to their armies, and the leader of the children of Dan shall be Ahiezer the son of Ammishaddai.”

26And his army was numbered at sixty-two thousand seven hundred.

27“Those who camp next to him shall be the tribe of Asher, and the leader of the children of Asher shall be Pagiel the son of Ocran.”

28And his army was numbered at forty-one thousand five hundred.

29“Then comes the tribe of Naphtali, and the leader of the children of Naphtali shall be Ahira the son of Enan.”

30And his army was numbered at fifty-three thousand four hundred.

31“All who were numbered of the forces with Dan, one hundred and fifty-seven thousand six hundred—kthey shall 10break camp last, with their 11standards.”

32These are the ones who were numbered of the children of Israel by their fathers’ houses. lAll who were numbered according to their armies of the forces were six hundred and three thousand five hundred and fifty.

33But mthe Levites were not numbered among the children of Israel, just as the LORD commanded Moses.

34Thus the children of Israel ndid according to all that the LORD commanded Moses; oso they camped by their 12standards and so they broke camp, each one by his family, according to their fathers’ houses.

Numbers 3

The Sons of Aaron

(Lev. 10:1–7)

1Now these are the arecords1 of Aaron and Moses when the LORD spoke with Moses on Mount Sinai.

2And these are the names of the sons of Aaron: Nadab, the bfirstborn, and cAbihu, Eleazar, and Ithamar.

3These are the names of the sons of Aaron, dthe anointed priests, 2whom he consecrated to minister as priests.

4eNadab and Abihu had died before the LORD when they offered profane fire before the LORD in the Wilderness of Sinai; and they had no children. So Eleazar and Ithamar ministered as priests in the presence of Aaron their father.

The Levites Serve in the Tabernacle

5And the LORD spoke to Moses, saying:

6f“Bring the tribe of Levi near, and present them before Aaron the priest, that they may serve him.

7“And they shall attend to his needs and the needs of the whole congregation before the tabernacle of meeting, to do gthe work of the tabernacle.

8“Also they shall attend to all the furnishings of the tabernacle of meeting, and to the needs of the children of Israel, to do the work of the tabernacle.

9“And hyou shall give the Levites to Aaron and his sons; they are given entirely to 3him from among the children of Israel.

10“So you shall appoint Aaron and his sons, iand they shall attend to their priesthood; jbut the outsider who comes near shall be put to death.”

11Then the LORD spoke to Moses, saying:

12“Now behold, kI Myself have taken the Levites from among the children of Israel instead of every firstborn who opens the womb among the children of Israel. Therefore the Levites shall be lMine,

13“because mall the firstborn are Mine. nOn the day that I struck all the firstborn in the land of Egypt, I sanctified to Myself all the firstborn in Israel, both man and beast. They shall be Mine: I am the LORD.”

Census of the Levites Commanded

(cf. Num. 1:47–54)

14Then the LORD spoke to Moses in the Wilderness of Sinai, saying:

15“Number the children of Levi by their fathers’ houses, by their families; you shall number oevery male from a month old and above.”

16So Moses numbered them according to the 4word of the LORD, as he was commanded.

17pThese were the sons of Levi by their names: Gershon, Kohath, and Merari.

18And these are the names of the sons of qGershon by their families: rLibni and Shimei.

19And the sons of sKohath by their families: tAmram, Izehar, Hebron, and Uzziel.

20uAnd the sons of Merari by their families: Mahli and Mushi. These are the families of the Levites by their fathers’ houses.

21From Gershon came the family of the Libnites and the family of the Shimites; these were the families of the Gershonites.

22Those who were numbered, according to the number of all the males from a month old and above—of those who were numbered there were seven thousand five hundred.

23vThe families of the Gershonites were to camp behind the tabernacle westward.

24And the leader of the father’s house of the Gershonites was Eliasaph the son of Lael.

25wThe duties of the children of Gershon in the tabernacle of meeting included xthe tabernacle, ythe tent with zits covering, athe screen for the door of the tabernacle of meeting,

26bthe screen for the door of the court, cthe hangings of the court which are around the tabernacle and the altar, and dtheir cords, according to all the work relating to them.

27eFrom Kohath came the family of the Amramites, the family of the Izharites, the family of the Hebronites, and the family of the Uzzielites; these were the families of the Kohathites.

28According to the number of all the males, from a month old and above, there were eight thousand 5six hundred 6keeping charge of the sanctuary.

29fThe families of the children of Kohath were to camp on the south side of the tabernacle.

30And the leader of the fathers’ house of the families of the Kohathites was Elizaphan the son of gUzziel.

31hTheir duty included ithe ark, jthe table, kthe lampstand, lthe altars, the utensils of the sanctuary with which they ministered, mthe screen, and all the work relating to them.

32And Eleazar the son of Aaron the priest was to be chief over the leaders of the Levites, with oversight of those who kept charge of the sanctuary.

33From Merari came the family of the Mahlites and the family of the Mushites; these were the families of Merari.

34And those who were numbered, according to the number of all the males from a month old and above, were six thousand two hundred.

35The leader of the fathers’ house of the families of Merari was Zuriel the son of Abihail. nThese were to camp on the north side of the tabernacle.

36And othe appointed duty of the children of Merari included the boards of the tabernacle, its bars, its pillars, its sockets, its utensils, all the work relating to them,

37and the pillars of the court all around, with their sockets, their pegs, and their cords.

38pMoreover those who were to camp before the tabernacle on the east, before the tabernacle of meeting, were Moses, Aaron, and his sons, qkeeping charge of the sanctuary, rto meet the needs of the children of Israel; but sthe outsider who came near was to be put to death.

39tAll who were numbered of the Levites, whom Moses and Aaron numbered at the commandment of the LORD, by their families, all the males from a month old and above, were twenty-two thousand.

Levites Dedicated Instead of the Firstborn

40Then the LORD said to Moses: u“Number7 all the firstborn males of the children of Israel from a month old and above, and take the number of their names.

41v“And you shall take the Levites for Me—I am the LORD—instead of all the firstborn among the children of Israel, and the livestock of the Levites instead of all the firstborn among the livestock of the children of Israel.”

42So Moses numbered all the firstborn among the children of Israel, as the LORD commanded him.

43And all the firstborn males, according to the number of names from a month old and above, of those who were numbered of them, were twenty-two thousand two hundred and seventy-three.

44Then the LORD spoke to Moses, saying:

45w“Take the Levites instead of all the firstborn among the children of Israel, and the livestock of the Levites instead of their livestock. The Levites shall be Mine: I am the LORD.

46“And for xthe redemption of the two hundred and seventy-three of the firstborn of the children of Israel, ywho are more than the number of the Levites,

47“you shall take zfive shekels for each one aindividually; you shall take them in the currency of the shekel of the sanctuary, bthe shekel of twenty gerahs.

48“And you shall give the money, with which the excess number of them is redeemed, to Aaron and his sons.”

49So Moses took the redemption money from those who were over and above those who were redeemed by the Levites.

50From the firstborn of the children of Israel he took the money, cone thousand three hundred and sixty-five shekels, according to the shekel of the sanctuary.

51And Moses dgave their redemption money to Aaron and his sons, according to the word of the LORD, as the LORD commanded Moses.

Numbers 4

Duties of the Sons of Kohath

1Then the LORD spoke to Moses and Aaron, saying:

2“Take a census of the sons of aKohath from among the children of Levi, by their families, by their fathers’ house,

3b“from thirty years old and above, even to fifty years old, all who enter the service to do the work in the tabernacle of meeting.

4c“This is the service of the sons of Kohath in the tabernacle of meeting, relating to dthe most holy things:

5“When the camp prepares to journey, Aaron and his sons shall come, and they shall take down ethe covering veil and cover the fark of the Testimony with it.

6“Then they shall put on it a covering of badger skins, and spread over that a cloth entirely of gblue; and they shall insert hits poles.

7“On the itable of showbread they shall spread a blue cloth, and put on it the dishes, the pans, the bowls, and the 1pitchers for pouring; and the jshowbread2 shall be on it.

8“They shall spread over them a scarlet cloth, and cover the same with a covering of badger skins; and they shall insert its poles.

9“And they shall take a blue cloth and cover the klampstand of the light, lwith its lamps, its wick-trimmers, its trays, and all its oil vessels, with which they service it.

10“Then they shall put it with all its utensils in a covering of badger skins, and put it on a carrying beam.

11“Over mthe golden altar they shall spread a blue cloth, and cover it with a covering of badger skins; and they shall insert its poles.

12“Then they shall take all the nutensils of service with which they minister in the sanctuary, put them in a blue cloth, cover them with a covering of badger skins, and put them on a carrying beam.

13“Also they shall take away the ashes from the altar, and spread a purple cloth over it.

14“They shall put on it all its implements with which they minister there—the firepans, the forks, the shovels, the 3basins, and all the utensils of the altar—and they shall spread on it a covering of badger skins, and insert its poles.

15“And when Aaron and his sons have finished covering the sanctuary and all the furnishings of the sanctuary, when the camp is set to go, then othe sons of Kohath shall come to carry them; pbut they shall not touch any holy thing, lest they die. qThese are the things in the tabernacle of meeting which the sons of Kohath are to carry.

16“The appointed duty of Eleazar the son of Aaron the priest is rthe oil for the light, the ssweet incense, tthe daily grain offering, the uanointing oil, the oversight of all the tabernacle, of all that is in it, with the sanctuary and its furnishings.”

17Then the LORD spoke to Moses and Aaron, saying:

18“Do not cut off the tribe of the families of the Kohathites from among the Levites;

19“but do this in regard to them, that they may live and not die when they approach vthe most holy things: Aaron and his sons shall go in and 4appoint each of them to his service and his task.

20w“But they shall not go in to watch while the holy things are being covered, lest they die.”

Duties of the Sons of Gershon

21Then the LORD spoke to Moses, saying:

22“Also take a census of the sons of xGershon, by their fathers’ house, by their families.

23y“From thirty years old and above, even to fifty years old, you shall number them, all who enter to perform the service, to do the work in the tabernacle of meeting.

24“This is the zservice of the families of the Gershonites, in serving and carrying:

25a“They shall carry the bcurtains of the tabernacle and the tabernacle of meeting with its covering, the covering of cbadger skins that is on it, the screen for the door of the tabernacle of meeting,

26“the screen for the door of the gate of the court, the hangings of the court which are around the tabernacle and altar, and their cords, all the furnishings for their service and all that is made for these things: so shall they serve.

27“Aaron and his sons shall 5assign all the service of the sons of the Gershonites, all their tasks and all their service. And you shall 6appoint to them all their tasks as their duty.

28“This is the service of the families of the sons of Gershon in the tabernacle of meeting. And their duties shall be dunder the 7authority of Ithamar the son of Aaron the priest.

Duties of the Sons of Merari

29“As for the sons of eMerari, you shall number them by their families and by their fathers’ house.

30f“From thirty years old and above, even to fifty years old, you shall number them, everyone who enters the service to do the work of the tabernacle of meeting.

31“And gthis is hwhat they must carry as all their service for the tabernacle of meeting: ithe boards of the tabernacle, its bars, its pillars, its sockets,

32“and the pillars around the court with their sockets, pegs, and cords, with all their furnishings and all their service; and you shall jassign to each man by name the items he must carry.

33“This is the service of the families of the sons of Merari, as all their service for the tabernacle of meeting, under the 8authority of Ithamar the son of Aaron the priest.”

Census of the Levites

34kAnd Moses, Aaron, and the leaders of the congregation numbered the sons of the Kohathites by their families and by their fathers’ house,

35from thirty lyears old and above, even to fifty years old, everyone who entered the service for work in the tabernacle of meeting;

36and those who were numbered by their families were two thousand seven hundred and fifty.

37These were the ones who were numbered of the families of the Kohathites, all who might serve in the tabernacle of meeting, whom Moses and Aaron numbered according to the commandment of the LORD by the hand of Moses.

38And those who were numbered of the sons of Gershon, by their families and by their fathers’ house,

39from thirty years old and above, even to fifty years old, everyone who entered the service for work in the tabernacle of meeting—

40those who were numbered by their families, by their fathers’ house, were two thousand six hundred and thirty.

41mThese are the ones who were numbered of the families of the sons of Gershon, of all who might serve in the tabernacle of meeting, whom Moses and Aaron numbered according to the commandment of the LORD.

42Those of the families of the sons of Merari who were numbered, by their families, by their fathers’ 9house,

43from thirty years old and above, even to fifty years old, everyone who entered the service for work in the tabernacle of meeting—

44those who were numbered by their families were three thousand two hundred.

45These are the ones who were numbered of the families of the sons of Merari, whom Moses and Aaron numbered naccording to the word of the LORD by the hand of Moses.

46All who were onumbered of the Levites, whom Moses, Aaron, and the leaders of Israel numbered, by their families and by their fathers’ houses,

47pfrom thirty years old and above, even to fifty years old, everyone who came to do the work of service and the work of bearing burdens in the tabernacle of meeting—

48those who were numbered were eight thousand five hundred and eighty.

49According to the commandment of the LORD they were numbered by the hand of Moses, qeach according to his service and according to his task; thus were they numbered by him, ras the LORD commanded Moses.

Numbers 5

Ceremonially Unclean Persons Isolated

(cf. Lev. 15:1–33)

1And the LORD spoke to Moses, saying:

2“Command the children of Israel that they put out of the camp every aleper, everyone who has a bdischarge, and whoever becomes cdefiled 1by a corpse.

3“You shall put out both male and female; you shall put them outside the camp, that they may not defile their camps din the midst of which I dwell.”

4And the children of Israel did so, and put them outside the camp; as the LORD spoke to Moses, so the children of Israel did.

Confession and Restitution

(Lev. 6:1–7)

5Then the LORD spoke to Moses, saying,

6“Speak to the children of Israel: e‘When a man or woman commits any sin that men commit in unfaithfulness against the LORD, and that person is guilty,

7f‘then he shall confess the sin which he has committed. He shall make restitution for his trespass gin full, plus one-fifth of it, and give it to the one he has wronged.

8‘But if the man has no 2relative to whom restitution may be made for the wrong, the restitution for the wrong must go to the LORD for the priest, in addition to hthe ram of the atonement with which atonement is made for him.

9‘Every ioffering3 of all the holy things of the children of Israel, which they bring to the priest, shall be jhis.

10‘And every man’s 4holy things shall be his; whatever any man gives the priest shall be khis.’ ”

Concerning Unfaithful Wives

11And the LORD spoke to Moses, saying,

12“Speak to the children of Israel, and say to them: ‘If any man’s wife goes astray and behaves unfaithfully toward him,

13‘and a man llies with her carnally, and it is hidden from the eyes of her husband, and it is concealed that she has defiled herself, and there was no witness against her, nor was she mcaught—

14‘if the spirit of jealousy comes upon him and he becomes njealous of his wife, who has defiled herself; or if the spirit of jealousy comes upon him and he becomes jealous of his wife, although she has not defiled herself—

15‘then the man shall bring his wife to the priest. He shall obring the offering required for her, one-tenth of an ephah of barley meal; he shall pour no oil on it and put no frankincense on it, because it is a grain offering of jealousy, an offering for remembering, for pbringing iniquity to remembrance.

16‘And the priest shall bring her near, and set her before the LORD.

17‘The priest shall take holy water in an earthen vessel, and take some of the dust that is on the floor of the tabernacle and put it into the water.

18‘Then the priest shall stand the woman before the qLORD, uncover the woman’s head, and put the offering for remembering in her hands, which is the grain offering of jealousy. And the priest shall have in his hand the bitter water that brings a curse.

19‘And the priest shall put her under oath, and say to the woman, “If no man has lain with you, and if you have not gone astray to uncleanness while under your husband’s authority, be free from this bitter water that brings a curse.

20“But if you have gone astray while under your husband’s authority, and if you have defiled yourself and some man other than your husband has lain with you”—

21‘then the priest shall rput the woman under the oath of the curse, and he shall say to the woman—s“the LORD make you a curse and an oath among your people, when the LORD makes your thigh 5rot and your belly swell;

22“and may this water that causes the curse tgo into your stomach, and make your belly swell and your thigh rot.” uThen the woman shall say, “Amen, so be it.”

23‘Then the priest shall write these curses in a book, and he shall scrape them off into the bitter water.

24‘And he shall make the woman drink the bitter water that brings a curse, and the water that brings the curse shall enter her to become bitter.

25v‘Then the priest shall take the grain offering of jealousy from the woman’s hand, shall wwave the offering before the LORD, and bring it to the altar;

26‘and the priest shall take a handful of the offering, xas its memorial portion, burn it on the altar, and afterward make the woman drink the water.

27‘When he has made her drink the water, then it shall be, if she has defiled herself and behaved unfaithfully toward her husband, that the water that brings a ycurse will enter her and become bitter, and her belly will swell, her thigh will rot, and the woman zwill become a curse among her people.

28‘But if the woman has not defiled herself, and is clean, then she shall be free and may conceive children.

29‘This is the law of jealousy, when a wife, while under her husband’s authority, agoes astray and defiles herself,

30‘or when the spirit of jealousy comes upon a man, and he becomes jealous of his wife; then he shall stand the woman before the LORD, and the priest shall execute all this law upon her.

31‘Then the man shall be free from 6iniquity, but that woman bshall bear her 7guilt.’ ”

Numbers 6

The Law of the Nazirite

1Then the LORD spoke to Moses, saying,

2“Speak to the children of Israel, and say to them: ‘When either a man or woman 1consecrates an offering to take the vow of a Nazirite, ato separate himself to the LORD,

3b‘he shall separate himself from wine and similar drink; he shall drink neither vinegar made from wine nor vinegar made from similar drink; neither shall he drink any grape juice, nor eat fresh grapes or raisins.

4‘All the days of his 2separation he shall eat nothing that is produced by the grapevine, from seed to skin.

5‘All the days of the vow of his separation no crazor shall come upon his head; until the days are fulfilled for which he separated himself to the LORD, he shall be holy. Then he shall let the locks of the hair of his head grow.

6‘All the days that he separates himself to the LORD dhe shall not go near a dead body.

7e‘He shall not 3make himself unclean even for his father or his mother, for his brother or his sister, when they die, because his separation to God is on his head.

8f‘All the days of his separation he shall be holy to the LORD.

9‘And if anyone dies very suddenly beside him, and he defiles his consecrated head, then he shall gshave his head on the day of his cleansing; on the seventh day he shall shave it.

10‘Then hon the eighth day he shall bring two turtledoves or two young pigeons to the priest, to the door of the tabernacle of meeting;

11‘and the priest shall offer one as a sin offering and the other as a burnt offering, and make atonement for him, because he sinned in regard to the corpse; and he shall sanctify his head that same day.

12‘He shall consecrate to the LORD the days of his separation, and bring a male lamb in its first year ias a trespass offering; but the former days shall be 4lost, because his separation was defiled.

13‘Now this is the law of the Nazirite: jWhen the days of his separation are fulfilled, he shall be brought to the door of the tabernacle of meeting.

14‘And he shall present his offering to the LORD: one male lamb in its first year without blemish as a burnt offering, one ewe lamb in its first year without blemish kas a sin offering, one ram without blemish las a peace offering,

15‘a basket of unleavened bread, mcakes of fine flour mixed with oil, unleavened wafers nanointed with oil, and their grain offering with their odrink offerings.

16‘Then the priest shall bring them before the LORD and offer his sin offering and his burnt offering;

17‘and he shall offer the ram as a sacrifice of a peace offering to the LORD, with the basket of unleavened bread; the priest shall also offer its grain offering and its drink offering.

18p‘Then the Nazirite shall shave his consecrated head at the door of the tabernacle of meeting, and shall take the hair from his consecrated head and put it on the fire which is under the sacrifice of the peace offering.

19‘And the priest shall take the qboiled shoulder of the ram, one runleavened cake from the basket, and one unleavened wafer, and sput them upon the hands of the Nazirite after he has shaved his consecrated hair,

20‘and the priest shall wave them as a wave offering before the LORD; tthey are holy for the priest, together with the breast of the wave offering and the thigh of the heave offering. After that the Nazirite may drink wine.’

21“This is the law of the Nazirite who vows to the LORD the offering for his separation, and besides that, whatever else his hand is able to provide; according to the vow which he takes, so he must do according to the law of his separation.”

The Priestly Blessing

22And the LORD spoke to Moses, saying:

23“Speak to Aaron and his sons, saying, ‘This is the way you shall bless the children of Israel. Say to them:

24“The LORD ubless you and vkeep you;

25The LORD wmake His face shine upon you,

And xbe gracious to you;

26y The LORD 5lift up His countenance upon you,

And zgive you peace.” ’

27a“So they shall 6put My name on the children of Israel, and bI will bless them.”

Numbers 7

Offerings of the Leaders

1Now it came to pass, when Moses had finished asetting up the tabernacle, that he banointed it and consecrated it and all its furnishings, and the altar and all its utensils; so he anointed them and consecrated them.

2Then cthe leaders of Israel, the heads of their fathers’ houses, who were the leaders of the tribes 1and over those who were numbered, made an offering.

3And they brought their offering before the LORD, six covered carts and twelve oxen, a cart for every two of the leaders, and for each one an ox; and they presented them before the tabernacle.

4Then the LORD spoke to Moses, saying,

5“Accept these from them, that they may be used in doing the work of the tabernacle of meeting; and you shall give them to the Levites, to every man according to his service.”

6So Moses took the carts and the oxen, and gave them to the Levites.

7Two carts and four oxen dhe gave to the sons of Gershon, according to their service;

8eand four carts and eight oxen he gave to the sons of Merari, according to their service, under the 2authority of Ithamar the son of Aaron the priest.

9But to the sons of Kohath he gave none, because theirs was fthe service of the holy things, gwhich they carried on their shoulders.

10Now the leaders offered hthe dedication offering for the altar when it was anointed; so the leaders offered their offering before the altar.

11For the LORD said to Moses, “They shall offer their offering, one leader each day, for the dedication of the altar.”

12And the one who offered his offering on the first day was iNahshon the son of Amminadab, from the tribe of Judah.

13His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to jthe shekel of the sanctuary, both of them full of fine flour mixed with oil as a kgrain offering;

14one gold pan of ten shekels, full of lincense;

15mone young bull, one ram, and one male lamb nin its first year, as a burnt offering;

16one kid of the goats as a osin offering;

17and for pthe sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Nahshon the son of Amminadab.

18On the second day Nethanel the son of Zuar, leader of Issachar, presented an offering.

19For his offering he offered one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering;

20one gold pan of ten shekels, full of incense;

21one young bull, one ram, and one male lamb in its first year, as a burnt offering;

22one kid of the goats as a sin offering;

23and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Nethanel the son of Zuar.

24On the third day Eliab the son of Helon, leader of the children of Zebulun, presented an offering.

25His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering;

26one gold pan of ten shekels, full of incense;

27one young bull, one ram, and one male lamb in its first year, as a burnt offering;

28one kid of the goats as a sin offering;

29and for the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliab the son of Helon.

30On the fourth day qElizur the son of Shedeur, leader of the children of Reuben, presented an offering.

31His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering;

32one gold pan of ten shekels, full of incense;

33one young bull, one ram, and one male lamb in its first year, as a burnt offering;

34one kid of the goats as a sin offering;

35and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Elizur the son of Shedeur.

36On the fifth day rShelumiel the son of Zurishaddai, leader of the children of Simeon, presented an offering.

37His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering;

38one gold pan of ten shekels, full of incense;

39one young bull, one ram, and one male lamb in its first year, as a burnt offering;

40one kid of the goats as a sin offering;

41and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Shelumiel the son of Zurishaddai.

42On the sixth day sEliasaph the son of 3Deuel, leader of the children of Gad, presented an offering.

43His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering;

44one gold pan of ten shekels, full of incense;

45one young bull, one ram, and one male lamb in its first year, as ta burnt offering;

46one kid of the goats as a sin offering;

47and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliasaph the son of Deuel.

48On the seventh day uElishama the son of Ammihud, leader of the children of Ephraim, presented an offering.

49His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering;

50one gold pan of ten shekels, full of incense;

51one young bull, one ram, and one male lamb in its first year, as a burnt offering;

52one kid of the goats as a sin offering;

53and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Elishama the son of Ammihud.

54On the eighth day vGamaliel the son of Pedahzur, leader of the children of Manasseh, presented an offering.

55His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering;

56one gold pan of ten shekels, full of incense;

57one young bull, one ram, and one male lamb in its first year, as a burnt offering;

58one kid of the goats as a sin offering;

59and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Gamaliel the son of Pedahzur.

60On the ninth day wAbidan the son of Gideoni, leader of the children of Benjamin, presented an offering.

61His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering;

62one gold pan of ten shekels, full of incense;

63one young bull, one ram, and one male lamb in its first year, as a burnt offering;

64one kid of the goats as a sin offering;

65and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Abidan the son of Gideoni.

66On the tenth day xAhiezer the son of Ammishaddai, leader of the children of Dan, presented an offering.

67His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering;

68one gold pan of ten shekels, full of incense;

69one young bull, one ram, and one male lamb in its first year, as a burnt offering;

70one kid of the goats as a sin offering;

71and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Ahiezer the son of Ammishaddai.

72On the eleventh day yPagiel the son of Ocran, leader of the children of Asher, presented an offering.

73His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering;

74one gold pan of ten shekels, full of incense;

75one young bull, one ram, and one male lamb in its first year, as a burnt offering;

76one kid of the goats as a sin offering;

77and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Pagiel the son of Ocran.

78On the twelfth day zAhira the son of Enan, leader of the children of Naphtali, presented an offering.

79His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering;

80one gold pan of ten shekels, full of incense;

81one young bull, one ram, and one male lamb in its first year, as a burnt offering;

82one kid of the goats as a sin offering;

83and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Ahira the son of Enan.

84This was athe dedication offering for the altar from the leaders of Israel, when it was anointed: twelve silver platters, twelve silver bowls, and twelve gold pans.

85Each silver platter weighed one hundred and thirty shekels and each bowl seventy shekels. All the silver of the vessels weighed two thousand four hundred shekels, according to the shekel of the sanctuary.

86The twelve gold pans full of incense weighed ten shekels apiece, according to the shekel of the sanctuary; all the gold of the pans weighed one hundred and twenty shekels.

87All the oxen for the burnt offering were twelve young bulls, the rams twelve, the male lambs in their first year twelve, with their grain offering, and the kids of the goats as a sin offering twelve.

88And all the oxen for the sacrifice of peace offerings were twenty-four bulls, the rams sixty, the male goats sixty, and the lambs in their first year sixty. This was the dedication offering for the altar after it was banointed.

89Now when Moses went into the tabernacle of meeting cto speak with Him, he heard dthe voice of One speaking to him from above the mercy seat that was on the ark of the Testimony, from ebetween the two cherubim; thus He spoke to him.

Numbers 8

Arrangement of the Lamps

(Ex. 25:31–40)

1And the LORD spoke to Moses, saying:

2“Speak to Aaron, and say to him, ‘When you aarrange the lamps, the seven blamps shall give light in front of the lampstand.’ ”

3And Aaron did so; he arranged the lamps to face toward the front of the lampstand, as the LORD commanded Moses.

4cNow this workmanship of the lampstand was hammered gold; from its shaft to its flowers it was dhammered work. eAccording to the pattern which the LORD had shown Moses, so he made the lampstand.

Cleansing and Dedication of the Levites

5Then the LORD spoke to Moses, saying:

6“Take the Levites from among the children of Israel and cleanse them ceremonially.

7“Thus you shall do to them to cleanse them: Sprinkle fwater of purification on them, and glet1 them shave all their body, and let them wash their clothes, and so make themselves clean.

8“Then let them take a young bull with hits grain offering of fine flour mixed with oil, and you shall take another young bull as a sin offering.

9i“And you shall bring the Levites before the tabernacle of meeting, jand you shall gather together the whole congregation of the children of Israel.

10“So you shall bring the Levites before the LORD, and the children of Israel kshall lay their hands on the Levites;

11“and Aaron shall 2offer the Levites before the LORD, like a lwave offering from the children of Israel, that they may perform the work of the LORD.

12m“Then the Levites shall lay their hands on the heads of the young bulls, and you shall offer one as a sin offering and the other as a burnt offering to the LORD, to make atonement for the Levites.

13“And you shall stand the Levites before Aaron and his sons, and then offer them like a wave offering to the LORD.

14“Thus you shall nseparate the Levites from among the children of Israel, and the Levites shall be oMine.

15“After that the Levites shall go in to service the tabernacle of meeting. So you shall cleanse them and poffer them, like a wave offering.

16“For they are qwholly given to Me from among the children of Israel; I have taken them for Myself rinstead of all who open the womb, the firstborn of all the children of Israel.

17s“For all the firstborn among the children of Israel are Mine, both man and beast; on the day that I struck all the firstborn in the land of Egypt I 3sanctified them to Myself.

18“I have taken the Levites instead of all the firstborn of the children of Israel.

19“And tI have given the Levites as a gift to Aaron and his sons from among the children of Israel, to do the work for the children of Israel in the tabernacle of meeting, and to make atonement for the children of Israel, uthat there be no plague among the children of Israel when the children of Israel come near the sanctuary.”

20Thus Moses and Aaron and all the congregation of the children of Israel did to the Levites; according to all that the LORD commanded Moses concerning the Levites, so the children of Israel did to them.

21vAnd the Levites purified themselves and washed their clothes; then Aaron presented them, like a wave offering before the LORD, and Aaron made atonement for them to cleanse them.

22wAfter that the Levites went in to do their work in the tabernacle of meeting before Aaron and his sons; xas the LORD commanded Moses concerning the Levites, so they did to them.

23Then the LORD spoke to Moses, saying,

24“This is what pertains to the Levites: yFrom twenty-five years old and above one may enter to perform service in the work of the tabernacle of meeting;

25“and at the age of fifty years they must cease performing this work, and shall work no more.

26“They may minister with their brethren in the tabernacle of meeting, zto attend to needs, but they themselves shall do no work. Thus you shall do to the Levites regarding their duties.”

Numbers 9

The Second Passover

(Ex. 12:1–20)

1Now the LORD spoke to Moses in the Wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt, saying:

2“Let the children of Israel keep athe Passover at its appointed btime.

3“On the fourteenth day of this month, 1at twilight, you shall 2keep it at its appointed time. According to all its 3rites and ceremonies you shall keep it.”

4So Moses told the children of Israel that they should keep the Passover.

5And cthey kept the Passover on the fourteenth day of the first month, at twilight, in the Wilderness of Sinai; according to all that the LORD commanded Moses, so the children of Israel did.

6Now there were certain men who were ddefiled by a human corpse, so that they could not keep the Passover on that day; eand they came before Moses and Aaron that day.

7And those men said to him, “We became defiled by a human corpse. Why are we kept from presenting the offering of the LORD at its appointed time among the children of Israel?”

8And Moses said to them, “Stand still, that fI may hear what the LORD will command concerning you.”

9Then the LORD spoke to Moses, saying,

10“Speak to the children of Israel, saying: ‘If anyone of you or your 4posterity is unclean because of a corpse, or is far away on a journey, he may still keep the LORD’s Passover.

11‘On gthe fourteenth day of the second month, at twilight, they may keep it. They shall heat it with unleavened bread and bitter herbs.

12i‘They shall leave none of it until morning, jnor break one of its bones. kAccording to all the 5ordinances of the Passover they shall keep it.

13‘But the man who is clean and is not on a journey, and ceases to keep the Passover, that same person lshall be cut off from among his people, because he mdid not bring the offering of the LORD at its appointed time; that man shall nbear his sin.

14‘And if a stranger 6dwells among you, and would keep the LORD’s Passover, he must do so according to the rite of the Passover and according to its ceremony; oyou shall have one 7ordinance, both for the stranger and the native of the land.’ ”

The Cloud and the Fire

(Ex. 13:21, 22; 40:34–38)

15Now pon the day that the tabernacle was raised up, the cloud qcovered the tabernacle, the tent of the Testimony; rfrom evening until morning it was above the tabernacle like the appearance of fire.

16So it was always: the cloud covered it by day, and the appearance of fire by night.

17Whenever the cloud swas 8taken up from above the tabernacle, after that the children of Israel would journey; and in the place where the cloud settled, there the children of Israel would pitch their tents.

18At the 9command of the LORD the children of Israel would journey, and at the command of the LORD they would camp; tas long as the cloud stayed above the tabernacle they remained encamped.

19Even when the cloud continued long, many days above the tabernacle, the children of Israel ukept the charge of the LORD and did not journey.

20So it was, when the cloud was above the tabernacle a few days: according to the command of the LORD they would remain encamped, and according to the command of the LORD they would journey.

21So it was, when the cloud remained only from evening until morning: when the cloud was taken up in the morning, then they would journey; whether by day or by night, whenever the cloud was taken up, they would journey.

22Whether it was two days, a month, or a year that the cloud remained above the tabernacle, the children of Israel vwould remain encamped and not journey; but when it was taken up, they would journey.

23At the command of the LORD they remained encamped, and at the command of the LORD they journeyed; they wkept the charge of the LORD, at the command of the LORD by the hand of Moses.

Numbers 10

Two Silver Trumpets

1And the LORD spoke to Moses, saying:

2“Make two silver trumpets for yourself; you shall make them of hammered work; you shall use them for acalling the congregation and for directing the movement of the camps.

3“When bthey blow both of them, all the congregation shall gather before you at the door of the tabernacle of meeting.

4“But if they blow only one, then the leaders, the cheads of the divisions of Israel, shall gather to you.

5“When you sound the dadvance, ethe camps that lie on the east side shall then begin their journey.

6“When you sound the advance the second time, then the camps that lie fon the south side shall begin their journey; they shall sound the call for them to begin their journeys.

7“And when the assembly is to be gathered together, gyou shall blow, but not hsound the advance.

8i“The sons of Aaron, the priests, shall blow the trumpets; and these shall be to you as an 1ordinance forever throughout your generations.

9j“When you go to war in your land against the enemy who koppresses you, then you shall sound an alarm with the trumpets, and you will be lremembered before the LORD your God, and you will be saved from your enemies.

10“Also min the day of your gladness, in your appointed feasts, and at the beginning of your months, you shall blow the trumpets over your burnt offerings and over the sacrifices of your peace offerings; and they shall be na memorial for you before your God: I am the LORD your God.”

Departure from Sinai

11Now it came to pass on the twentieth day of the second month, in the second year, that the cloud owas taken up from above the tabernacle of the Testimony.

12And the children of Israel set out from the pWilderness of Sinai on qtheir journeys; then the cloud settled down in the rWilderness of Paran.

13So they started out for the first time saccording to the command of the LORD by the hand of Moses.

14The 2standard of the camp of the children of Judah tset out first according to their armies; over their army was uNahshon the son of Amminadab.

15Over the army of the tribe of the children of Issachar was Nethanel the son of Zuar.

16And over the army of the tribe of the children of Zebulun was Eliab the son of Helon.

17Then vthe tabernacle was taken down; and the sons of Gershon and the sons of Merari set out, wcarrying the tabernacle.

18And xthe standard of the camp of Reuben set out according to their armies; over their army was Elizur the son of Shedeur.

19Over the army of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai.

20And over the army of the tribe of the children of Gad was Eliasaph the son of Deuel.

21Then the Kohathites set out, carrying the yholy things. (The tabernacle would be 3prepared for their arrival.)

22And zthe standard of the camp of the children of Ephraim set out according to their armies; over their army was Elishama the son of Ammihud.

23Over the army of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur.

24And over the army of the tribe of the children of Benjamin was Abidan the son of Gideoni.

25Then athe standard of the camp of the children of Dan (the rear guard of all the camps) set out according to their armies; over their army was Ahiezer the son of Ammishaddai.

26Over the army of the tribe of the children of Asher was Pagiel the son of Ocran.

27And over the army of the tribe of the children of Naphtali was Ahira the son of Enan.

28bThus was the order of march of the children of Israel, according to their armies, when they began their journey.

29Now Moses said to cHobab the son of dReuel4 the Midianite, Moses’ father-in-law, “We are setting out for the place of which the LORD said, e‘I will give it to you.’ Come with us, and fwe will treat you well; for gthe LORD has promised good things to Israel.”

30And he said to him, “I will not go, but I will depart to my own land and to my relatives.”

31So Moses said, “Please do not leave, inasmuch as you know how we are to camp in the wilderness, and you can 5be our heyes.

32“And it shall be, if you go with us—indeed it shall be—that iwhatever good the LORD will do to us, the same we will do to you.”

33So they departed from jthe mountain of the LORD on a journey of three days; and the ark of the covenant of the LORD kwent before them for the three days’ journey, to search out a resting place for them.

34And lthe cloud of the LORD was above them by day when they went out from the camp.

35So it was, whenever the ark set out, that Moses said:

m“Rise up, O LORD!

Let Your enemies be scattered,

And let those who hate You flee before You.”

36And when it rested, he said:

“Return, O LORD,

To the many thousands of Israel.”

Numbers 11

The People Complain

1Now awhen the people complained, it displeased the LORD; bfor the LORD heard it, and His anger was aroused. So the cfire of the LORD burned among them, and consumed some in the outskirts of the camp.

2Then the people dcried out to Moses, and when Moses eprayed to the LORD, the fire was 1quenched.

3So he called the name of the place 2Taberah, because the fire of the LORD had burned among them.

4Now the fmixed multitude who were among them 3yielded to gintense craving; so the children of Israel also wept again and said: h“Who will give us meat to eat?

5i“We remember the fish which we ate freely in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic;

6“but now jour whole being is dried up; there is nothing at all except this manna before our eyes!”

7Now kthe manna was like coriander seed, and its color like the color of bdellium.

8The people went about and gathered it, ground it on millstones or beat it in the mortar, cooked it in pans, and made cakes of it; and lits taste was like the taste of pastry prepared with oil.

9And mwhen the dew fell on the camp in the night, the manna fell on it.

10Then Moses heard the people weeping throughout their families, everyone at the door of his tent; and nthe anger of the LORD was greatly aroused; Moses also was displeased.

11oSo Moses said to the LORD, “Why have You afflicted Your servant? And why have I not found favor in Your sight, that You have laid the 4burden of all these people on me?

12“Did I conceive all these people? Did I beget them, that You should say to me, p‘Carry them in your bosom, as a qguardian carries a nursing child,’ to the land which You rswore5 to their fathers?

13s“Where am I to get meat to give to all these people? For they weep all over me, saying, ‘Give us meat, that we may eat.’

14t“I am not able to bear all these people alone, because the burden is too heavy for me.

15“If You treat me like this, please kill me here and now—if I have found favor in Your sight—and udo not let me see my wretchedness!”

The Seventy Elders

16So the LORD said to Moses: “Gather to Me vseventy men of the elders of Israel, whom you know to be the elders of the people and wofficers over them; bring them to the tabernacle of meeting, that they may stand there with you.

17“Then I will come down and talk with you there. xI will take of the Spirit that is upon you and will put the same upon them; and they shall bear the burden of the people with you, that you may not bear it yourself alone.

18“Then you shall say to the people, 6‘Consecrate yourselves for tomorrow, and you shall eat meat; for you have wept yin the hearing of the LORD, saying, “Who will give us meat to eat? For it was well with us in Egypt.” Therefore the LORD will give you meat, and you shall eat.

19‘You shall eat, not one day, nor two days, nor five days, nor ten days, nor twenty days,

20z‘but for a whole month, until it comes out of your nostrils and becomes loathsome to you, because you have adespised the LORD who is among you, and have wept before Him, saying, b“Why did we ever come up out of Egypt?” ’ ”

21And Moses said, c“The people whom I am among are six hundred thousand men on foot; yet You have said, ‘I will give them meat, that they may eat for a whole month.’

22d“Shall flocks and herds be slaughtered for them, to provide enough for them? Or shall all the fish of the sea be gathered together for them, to provide enough for them?”

23And the LORD said to Moses, e“Has7 the LORD’s arm been shortened? Now you shall see whether fwhat I say will happen to you or not.”

24So Moses went out and told the people the words of the LORD, and he ggathered the seventy men of the elders of the people and placed them around the tabernacle.

25Then the LORD came down in the cloud, and spoke to him, and took of the Spirit that was upon him, and placed the same upon the seventy elders; and it happened, hwhen the Spirit rested upon them, that ithey prophesied, 8although they never did so again.

26But two men had remained in the camp: the name of one was Eldad, and the name of the other Medad. And the Spirit rested upon them. Now they were among those listed, but who jhad not gone out to the tabernacle; yet they prophesied in the camp.

27And a young man ran and told Moses, and said, “Eldad and Medad are prophesying in the camp.”

28So Joshua the son of Nun, Moses’ assistant, one of his choice men, answered and said, “Moses my lord, kforbid them!”

29Then Moses said to him, “Are you 9zealous for my sake? lOh, that all the LORD’s people were prophets and that the LORD would put His Spirit upon them!”

30And Moses returned to the camp, both he and the elders of Israel.

The LORD Sends Quail

31Now a mwind went out from the LORD, and it brought quail from the sea and left them fluttering near the camp, about a day’s journey on this side and about a day’s journey on the other side, all around the camp, and about two cubits above the surface of the ground.

32And the people stayed up all that day, all night, and all the next day, and gathered the quail (he who gathered least gathered ten nhomers); and they spread them out for themselves all around the camp.

33But while the omeat was still between their teeth, before it was chewed, the wrath of the LORD was aroused against the people, and the LORD struck the people with a very great plague.

34So he called the name of that place 10Kibroth Hattaavah, because there they buried the people who had yielded to craving.

35pFrom Kibroth Hattaavah the people moved to Hazeroth, and camped at Hazeroth.

Numbers 12

Dissension of Aaron and Miriam

1Then aMiriam and Aaron 1spoke bagainst Moses because of the 2Ethiopian woman whom he had married; for che had married an Ethiopian woman.

2So they said, “Has the LORD indeed spoken only through dMoses? eHas He not spoken through us also?” And the LORD fheard it.

3(Now the man Moses was very humble, more than all men who were on the face of the earth.)

4gSuddenly the LORD said to Moses, Aaron, and Miriam, “Come out, you three, to the tabernacle of meeting!” So the three came out.

5hThen the LORD came down in the pillar of cloud and stood in the door of the tabernacle, and called Aaron and Miriam. And they both went forward.

6Then He said,

“Hear now My words:

If there is a prophet among you,

I, the LORD, make Myself known to him iin a vision;

I speak to him jin a dream.

7Not so with kMy servant Moses;

l He is faithful in all mMy house.

8I speak with him nface to face,

Even oplainly,3 and not in 4dark sayings;

And he sees pthe form of the LORD.

Why then qwere you not afraid

To speak against My servant Moses?”

9So the anger of the LORD was aroused against them, and He departed.

10And when the cloud departed from above the tabernacle, rsuddenly Miriam became sleprous, as white as snow. Then Aaron turned toward Miriam, and there she was, a leper.

11So Aaron said to Moses, “Oh, my lord! Please tdo not lay 5this sin on us, in which we have done foolishly and in which we have sinned.

12“Please udo not let her be as one dead, whose flesh is half consumed when he comes out of his mother’s womb!”

13So Moses cried out to the LORD, saying, “Please vheal her, O God, I pray!”

14Then the LORD said to Moses, “If her father had but wspit in her face, would she not be shamed seven days? Let her be xshut6 out of the camp seven days, and afterward she may be received again.”

15ySo Miriam was shut out of the camp seven days, and the people did not journey till Miriam was brought in again.

16And afterward the people moved from zHazeroth and camped in the Wilderness of Paran.

Numbers 13

Spies Sent into Canaan

(Deut. 1:19–33)

1And the LORD spoke to Moses, saying,

2a“Send men to spy out the land of Canaan, which I am giving to the children of Israel; from each tribe of their fathers you shall send a man, every one a leader among them.”

3So Moses sent them bfrom the Wilderness of Paran according to the command of the LORD, all of them men who were heads of the children of Israel.

4Now these were their names: from the tribe of Reuben, Shammua the son of Zaccur;

5from the tribe of Simeon, Shaphat the son of Hori;

6cfrom the tribe of Judah, dCaleb the son of Jephunneh;

7from the tribe of Issachar, Igal the son of Joseph;

8from the tribe of Ephraim, 1Hoshea the son of Nun;

9from the tribe of Benjamin, Palti the son of Raphu;

10from the tribe of Zebulun, Gaddiel the son of Sodi;

11from the tribe of Joseph, that is, from the tribe of Manasseh, Gaddi the son of Susi;

12from the tribe of Dan, Ammiel the son of Gemalli;

13from the tribe of Asher, Sethur the son of Michael;

14from the tribe of Naphtali, Nahbi the son of Vophsi;

15from the tribe of Gad, Geuel the son of Machi.

16These are the names of the men whom Moses sent to 2spy out the land. And Moses called eHoshea3 the son of Nun, Joshua.

17Then Moses sent them to spy out the land of Canaan, and said to them, “Go up this way into the South, and go up to fthe mountains,

18“and see what the land is like: whether the people who dwell in it are strong or weak, few or many;

19“whether the land they dwell in is good or bad; whether the cities they inhabit are like camps or strongholds;

20“whether the land is 4rich or poor; and whether there are forests there or not. gBe of good courage. And bring some of the fruit of the land.” Now the time was the season of the first ripe grapes.

21So they went up and spied out the land hfrom the Wilderness of Zin as far as iRehob, near the entrance of jHamath.

22And they went up through the South and came to kHebron; Ahiman, Sheshai, and Talmai, the descendants of lAnak, were there. (Now Hebron was built seven years before Zoan in Egypt.)

23mThen they came to the 5Valley of Eshcol, and there cut down a branch with one cluster of grapes; they carried it between two of them on a pole. They also brought some of the pomegranates and figs.

24The place was called the Valley of 6Eshcol, because of the cluster which the men of Israel cut down there.

25And they returned from spying out the land after forty days.

26Now they departed and came back to Moses and Aaron and all the congregation of the children of Israel in the Wilderness of Paran, at nKadesh; they brought back word to them and to all the congregation, and showed them the fruit of the land.

27Then they told him, and said: “We went to the land where you sent us. It truly 7flows with omilk and honey, pand this is its fruit.

28“Nevertheless the qpeople who dwell in the land are strong; the cities are fortified and very large; moreover we saw the descendants of rAnak there.

29s“The Amalekites dwell in the land of the South; the Hittites, the Jebusites, and the Amorites dwell in the mountains; and the Canaanites dwell by the sea and along the banks of the Jordan.”

30Then tCaleb quieted the people before Moses, and said, “Let us go up at once and take possession, for we are well able to overcome it.”

31uBut the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we.”

32And they vgave the children of Israel a bad report of the land which they had spied out, saying, “The land through which we have gone as spies is a land that devours its inhabitants, and wall the people whom we saw in it are men of great stature.

33“There we saw the 8giants (xthe descendants of Anak came from the giants); and we were ylike9 grasshoppers in our own sight, and so we were zin their sight.”

Numbers 14

Israel Refuses to Enter Canaan

1So all the congregation lifted up their voices and cried, and the people awept that night.

2bAnd all the children of Israel complained against Moses and Aaron, and the whole congregation said to them, “If only we had died in the land of Egypt! Or if only we had died in this wilderness!

3“Why has the LORD brought us to this land to 1fall by the sword, that our wives and cchildren should become victims? Would it not be better for us to return to Egypt?”

4So they said to one another, d“Let us select a leader and ereturn to Egypt.”

5Then Moses and Aaron 2fell on their faces before all the assembly of the congregation of the children of Israel.

6But Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had spied out the land, tore their clothes;

7and they spoke to all the congregation of the children of Israel, saying: f“The land we passed through to spy out is an exceedingly good land.

8“If the LORD gdelights in us, then He will bring us into this land and give it to us, h‘a land which flows with milk and honey.’

9“Only ido not rebel against the LORD, jnor fear the people of the land, for kthey3 are our bread; their protection has departed from them, land the LORD is with us. Do not fear them.”

10mAnd all the congregation said to stone them with stones. Now nthe glory of the LORD appeared in the tabernacle of meeting before all the children of Israel.

Moses Intercedes for the People

11Then the LORD said to Moses: “How long will these people oreject4 Me? And how long will they not pbelieve Me, with all the 5signs which I have performed among them?

12“I will strike them with the pestilence and disinherit them, and I will qmake of you a nation greater and mightier than they.”

13And rMoses said to the LORD: s“Then the Egyptians will hear it, for by Your might You brought these people up from among them,

14“and they will tell it to the inhabitants of this land. They have theard that You, LORD, are among these people; that You, LORD, are seen face to face and Your cloud stands above them, and You go before them in a pillar of cloud by day and in a pillar of fire by night.

15“Now if You kill these people as one man, then the nations which have heard of Your fame will speak, saying,

16‘Because the LORD was not uable to bring this people to the land which He swore to give them, therefore He killed them in the wilderness.’

17“And now, I pray, let the power of my Lord be great, just as You have spoken, saying,

18v‘The LORD is longsuffering and abundant in mercy, forgiving iniquity and transgression; but He by no means clears the guilty, wvisiting the iniquity of the fathers on the children to the third and fourth generation.’

19x“Pardon the iniquity of this people, I pray, yaccording to the greatness of Your mercy, just zas You have forgiven this people, from Egypt even until now.”

20Then the LORD said: “I have pardoned, aaccording to your word;

21“but truly, as I live, ball the earth shall be filled with the glory of the LORD—

22c“because all these men who have seen My glory and the signs which I did in Egypt and in the wilderness, and have put Me to the test now dthese ten times, and have not heeded My voice,

23“they certainly shall not esee the land of which I 6swore to their fathers, nor shall any of those who rejected Me see it.

24“But My servant fCaleb, because he has a different spirit in him and ghas followed Me fully, I will bring into the land where he went, and his descendants shall inherit it.

25“Now the Amalekites and the Canaanites dwell in the valley; tomorrow turn and hmove out into the wilderness by the Way of the Red Sea.”

Death Sentence on the Rebels

26And the LORD spoke to Moses and Aaron, saying,

27i“How long shall I bear with this evil congregation who complain against Me? jI have heard the complaints which the children of Israel make against Me.

28“Say to them, k‘As I live,’ says the LORD, ‘just as you have spoken in My hearing, so I will do to you:

29‘The carcasses of you who have complained against Me shall fall in this wilderness, lall of you who were numbered, according to your entire number, from twenty years old and above.

30m‘Except for Caleb the son of Jephunneh and Joshua the son of Nun, you shall by no means enter the land which I 7swore I would make you dwell in.

31n‘But your little ones, whom you said would be victims, I will bring in, and they shall 8know the land which oyou have despised.

32‘But as for you, pyour9 carcasses shall fall in this wilderness.

33‘And your sons shall qbe 10shepherds in the wilderness rforty years, and sbear the brunt of your infidelity, until your carcasses are consumed in the wilderness.

34t‘According to the number of the days in which you spied out the land, uforty days, for each day you shall bear your 11guilt one year, namely forty years, vand you shall know My 12rejection.

35w‘I the LORD have spoken this. I will surely do so to all xthis evil congregation who are gathered together against Me. In this wilderness they shall be consumed, and there they shall die.’ ”

36Now the men whom Moses sent to spy out the land, who returned and made all the congregation complain against him by bringing a bad report of the land,

37those very men who brought the evil report about the land, ydied by the plague before the LORD.

38zBut Joshua the son of Nun and Caleb the son of Jephunneh remained alive, of the men who went to spy out the land.

A Futile Invasion Attempt

(Deut. 1:41–45)

39Then Moses told these words to all the children of Israel, aand the people mourned greatly.

40And they rose early in the morning and went up to the top of the mountain, saying, b“Here we are, and we will go up to the place which the LORD has promised, for we have sinned!”

41And Moses said, “Now why do you 13transgress the command of the LORD? For this will not succeed.

42c“Do not go up, lest you be defeated by your enemies, for the LORD is not among you.

43“For the Amalekites and the Canaanites are there before you, and you shall fall by the sword; dbecause you have turned away from the LORD, the LORD will not be with you.”

44eBut they presumed to go up to the mountaintop. Nevertheless, neither the ark of the covenant of the LORD nor Moses departed from the camp.

45Then the Amalekites and the Canaanites who dwelt in that mountain came down and attacked them, and drove them back as far as fHormah.

Numbers 15

Laws of Grain and Drink Offerings

1And the LORD spoke to Moses, saying,

2a“Speak to the children of Israel, and say to them: ‘When you have come into the land you are to inhabit, which I am giving to you,

3‘and you bmake an offering by fire to the LORD, a burnt offering or a sacrifice, cto fulfill a vow or as a freewill offering or din your appointed feasts, to make a esweet1 aroma to the LORD, from the herd or the flock,

4‘then fhe who presents his offering to the LORD shall bring ga grain offering of one-tenth of an ephah of fine flour mixed hwith one-fourth of a hin of oil;

5i‘and one-fourth of a hin of wine as a drink offering you shall prepare with the burnt offering or the sacrifice, for each jlamb.

6k‘Or for a ram you shall prepare as a grain offering two-tenths of an ephah of fine flour mixed with one-third of a hin of oil;

7‘and as a drink offering you shall offer one-third of a hin of wine as a sweet aroma to the LORD.

8‘And when you prepare a young bull as a burnt offering, or as a sacrifice to fulfill a vow, or as a lpeace offering to the LORD,

9‘then shall be offered mwith the young bull a grain offering of three-tenths of an ephah of fine flour mixed with half a hin of oil;

10‘and you shall bring as the drink offering half a hin of wine as an offering made by fire, a sweet aroma to the LORD.

11n‘Thus it shall be done for each young bull, for each ram, or for each lamb or young goat.

12‘According to the number that you prepare, so you shall do with everyone according to their number.

13‘All who are native-born shall do these things in this manner, in presenting an offering made by fire, a sweet aroma to the LORD.

14‘And if a stranger 2dwells with you, or whoever is among you throughout your generations, and would present an offering made by fire, a sweet aroma to the LORD, just as you do, so shall he do.

15o‘One 3ordinance shall be for you of the assembly and for the stranger who dwells with you, an ordinance forever throughout your generations; as you are, so shall the stranger be before the LORD.

16‘One law and one custom shall be for you and for the stranger who dwells with you.’ ”

17Again the LORD spoke to Moses, saying,

18p“Speak to the children of Israel, and say to them: ‘When you come into the land to which I bring you,

19‘then it will be, when you eat of qthe bread of the land, that you shall offer up a heave offering to the LORD.

20r‘You shall offer up a cake of the first of your ground meal as a heave offering; as sa heave offering of the threshing floor, so shall you offer it up.

21‘Of the first of your ground meal you shall give to the LORD a heave offering throughout your generations.

Laws Concerning Unintentional Sin

22t‘If you sin unintentionally, and do not observe all these commandments which the LORD has spoken to Moses—

23‘all that the LORD has commanded you by the hand of Moses, from the day the LORD gave commandment and onward throughout your generations—

24‘then it will be, uif it is unintentionally committed, 4without the knowledge of the congregation, that the whole congregation shall offer one young bull as a burnt offering, as a sweet aroma to the LORD, vwith its grain offering and its drink offering, according to the ordinance, and wone kid of the goats as a sin offering.

25x‘So the priest shall make atonement for the whole congregation of the children of Israel, and it shall be forgiven them, for it was unintentional; they shall bring their offering, an offering made by fire to the LORD, and their sin offering before the LORD, for their unintended sin.

26‘It shall be forgiven the whole congregation of the children of Israel and the stranger who dwells among them, because all the people did it unintentionally.

27‘And yif a person sins unintentionally, then he shall bring a female goat in its first year as a sin offering.

28z‘So the priest shall make atonement for the person who sins unintentionally, when he sins unintentionally before the LORD, to make atonement for him; and it shall be forgiven him.

29a‘You shall have one law for him who sins unintentionally, for him who is native-born among the children of Israel and for the stranger who dwells among them.

Law Concerning Presumptuous Sin

30b‘But the person who does anything 5presumptuously, whether he is native-born or a stranger, that one 6brings reproach on the LORD, and he shall be 7cut off from among his people.

31‘Because he has cdespised the word of the LORD, and has broken His commandment, that person shall be completely cut off; his 8guilt shall be upon him.’ ”

Penalty for Violating the Sabbath

(Ex. 31:12–17)

32Now while the children of Israel were in the wilderness, dthey found a man gathering sticks on the Sabbath day.

33And those who found him gathering sticks brought him to Moses and Aaron, and to all the congregation.

34They put him eunder guard, because it had not been explained what should be done to him.

35Then the LORD said to Moses, f“The man must surely be put to death; all the congregation shall gstone him with stones outside the camp.”

36So, as the LORD commanded Moses, all the congregation brought him outside the camp and stoned him with stones, and he died.

Tassels on Garments

37Again the LORD spoke to Moses, saying,

38“Speak to the children of Israel: Tell hthem to make tassels on the corners of their garments throughout their generations, and to put a blue thread in the tassels of the corners.

39“And you shall have the tassel, that you may look upon it and iremember all the commandments of the LORD and do them, and that you jmay not kfollow the harlotry to which your own heart and your own eyes are inclined,

40“and that you may remember and do all My commandments, and be lholy for your God.

41“I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.”

Numbers 16

Rebellion Against Moses and Aaron

1Now aKorah the son of Izhar, the son of Kohath, the son of Levi, with bDathan and Abiram the sons of Eliab, and On the son of Peleth, sons of Reuben, took men;

2and they rose up before Moses with some of the children of Israel, two hundred and fifty leaders of the congregation, crepresentatives of the congregation, men of renown.

3dThey gathered together against Moses and Aaron, and said to them, “You 1take too much upon yourselves, for eall the congregation is holy, every one of them, fand the LORD is among them. Why then do you exalt yourselves above the assembly of the LORD?”

4So when Moses heard it, he gfell on his face;

5and he spoke to Korah and all his company, saying, “Tomorrow morning the LORD will show who is hHis and who is iholy,2 and will cause him to come near to Him. That one whom He chooses He will cause to jcome near to Him.

6“Do this: Take censers, Korah and all your company;

7“put fire in them and put incense in them before the LORD tomorrow, and it shall be that the man whom the LORD chooses is the holy one. You take too much upon yourselves, you sons of Levi!”

8Then Moses said to Korah, “Hear now, you sons of Levi:

9“Is it ka small thing to you that the God of Israel has lseparated you from the congregation of Israel, to bring you near to Himself, to do the work of the tabernacle of the LORD, and to stand before the congregation to serve them;

10“and that He has brought you near to Himself, you and all your brethren, the sons of Levi, with you? And are you seeking the priesthood also?

11“Therefore you and all your company are gathered together against the LORD. mAnd what is Aaron that you complain against him?”

12And Moses sent to call Dathan and Abiram the sons of Eliab, but they said, “We will not come up!

13“Is it a small thing that you have brought us up out of na land flowing with milk and honey, to kill us in the wilderness, that you should okeep acting like a prince over us?

14“Moreover pyou have not brought us into qa land flowing with milk and honey, nor given us inheritance of fields and vineyards. Will you put out the eyes of these men? We will not come up!”

15Then Moses was very angry, and said to the LORD, r“Do not 3respect their offering. sI have not taken one donkey from them, nor have I hurt one of them.”

16And Moses said to Korah, “Tomorrow, you and all your company be present tbefore the LORD—you and they, as well as Aaron.

17“Let each take his censer and put incense in it, and each of you bring his censer before the LORD, two hundred and fifty censers; both you and Aaron, each with his censer.”

18So every man took his censer, put fire in it, laid incense on it, and stood at the door of the tabernacle of meeting with Moses and Aaron.

19And Korah gathered all the congregation against them at the door of the tabernacle of meeting. Then uthe glory of the LORD appeared to all the congregation.

20And the LORD spoke to Moses and Aaron, saying,

21v“Separate yourselves from among this congregation, that I may wconsume them in a moment.”

22Then they xfell4 on their faces, and said, “O God, ythe God of the spirits of all flesh, shall one man sin, and You be angry with all the zcongregation?”

23So the LORD spoke to Moses, saying,

24“Speak to the congregation, saying, ‘Get away from the tents of Korah, Dathan, and Abiram.’ ”

25Then Moses rose and went to Dathan and Abiram, and the elders of Israel followed him.

26And he spoke to the congregation, saying, a“Depart now from the tents of these wicked men! Touch nothing of theirs, lest you be consumed in all their sins.”

27So they got away from around the tents of Korah, Dathan, and Abiram; and Dathan and Abiram came out and stood at the door of their tents, with their wives, their sons, and their little bchildren.

28And Moses said: c“By this you shall know that the LORD has sent me to do all these works, for I have not done them dof my own will.

29“If these men die naturally like all men, or if they are evisited by the common fate of all men, then the LORD has not sent me.

30“But if the LORD creates fa new thing, and the earth opens its mouth and swallows them up with all that belongs to them, and they ggo down alive into the pit, then you will understand that these men have rejected the LORD.”

31hNow it came to pass, as he finished speaking all these words, that the ground split apart under them,

32and the earth opened its mouth and swallowed them up, with their households and iall the men with Korah, with all their goods.

33So they and all those with them went down alive into the pit; the earth closed over them, and they perished from among the assembly.

34Then all Israel who were around them fled at their cry, for they said, “Lest the earth swallow us up also!”

35And ja fire came out from the LORD and consumed the two hundred and fifty men who were offering incense.

36Then the LORD spoke to Moses, saying:

37“Tell Eleazar, the son of Aaron the priest, to pick up the censers out of the blaze, for kthey are holy, and scatter the fire some distance away.

38“The censers of lthese men who sinned 5against their own souls, let them be made into hammered plates as a covering for the altar. Because they presented them before the LORD, therefore they are holy; mand they shall be a sign to the children of Israel.”

39So Eleazar the priest took the bronze censers, which those who were burned up had presented, and they were hammered out as a covering on the altar,

40to be a 6memorial to the children of Israel nthat no outsider, who is not a descendant of Aaron, should come near to offer incense before the LORD, that he might not become like Korah and his companions, just as the LORD had said to him through Moses.

Complaints of the People

41On the next day oall the congregation of the children of Israel complained against Moses and Aaron, saying, “You have killed the people of the LORD.”

42Now it happened, when the congregation had gathered against Moses and Aaron, that they turned toward the tabernacle of meeting; and suddenly pthe cloud covered it, and the glory of the LORD appeared.

43Then Moses and Aaron came before the tabernacle of meeting.

44And the LORD spoke to Moses, saying,

45“Get away from among this congregation, that I may consume them in a moment.” And they fell on their faces.

46So Moses said to Aaron, “Take a censer and put fire in it from the altar, put incense on it, and take it quickly to the congregation and make 7atonement for them; qfor wrath has gone out from the LORD. The plague has begun.”

47Then Aaron took it as Moses commanded, and ran into the midst of the assembly; and already the plague had begun among the people. So he put in the incense and made atonement for the people.

48And he stood between the dead and the living; so rthe plague was stopped.

49Now those who died in the plague were fourteen thousand seven hundred, besides those who died in the Korah incident.

50So Aaron returned to Moses at the door of the tabernacle of meeting, for the plague had stopped.

Numbers 17

The Budding of Aaron’s Rod

1And the LORD spoke to Moses, saying:

2“Speak to the children of Israel, and get from them a rod from each father’s house, all their leaders according to their fathers’ houses—twelve rods. Write each man’s name on his rod.

3“And you shall write Aaron’s name on the rod of Levi. For there shall be one rod for the head of each father’s house.

4“Then you shall place them in the tabernacle of meeting before athe Testimony, bwhere I meet with you.

5“And it shall be that the rod of the man cwhom I choose will blossom; thus I will rid Myself of the complaints of the children of Israel, dwhich they make against you.”

6So Moses spoke to the children of Israel, and each of their leaders gave him a rod apiece, for each leader according to their fathers’ houses, twelve rods; and the rod of Aaron was among their rods.

7And Moses placed the rods before the LORD in ethe tabernacle of witness.

8Now it came to pass on the next day that Moses went into the tabernacle of witness, and behold, the frod of Aaron, of the house of Levi, had sprouted and put forth buds, had produced blossoms and yielded ripe almonds.

9Then Moses brought out all the rods from before the LORD to all the children of Israel; and they looked, and each man took his rod.

10And the LORD said to Moses, “Bring gAaron’s rod back before the Testimony, to be kept has a sign against the rebels, ithat you may put their complaints away from Me, lest they die.”

11Thus did Moses; just as the LORD had commanded him, so he did.

12So the children of Israel spoke to Moses, saying, “Surely we die, we perish, we all perish!

13j“Whoever even comes near the tabernacle of the LORD must die. Shall we all utterly die?”

Numbers 18

Duties of Priests and Levites

1Then the LORD said to Aaron: a“You and your sons and your father’s house with you shall bbear the 1iniquity related to the sanctuary, and you and your sons with you shall bear the iniquity associated with your priesthood.

2“Also bring with you your brethren of the ctribe of Levi, the tribe of your father, that they may be djoined with you and serve you while you and your sons are with you before the tabernacle of 2witness.

3“They shall attend to your 3needs and eall the needs of the tabernacle; fbut they shall not come near the articles of the sanctuary and the altar, glest they die—they and you also.

4“They shall be joined with you and attend to the needs of the tabernacle of meeting, for all the work of the tabernacle; hbut an outsider shall not come near you.

5“And you shall attend to ithe duties of the sanctuary and the duties of the altar, jthat there may be no more wrath on the children of Israel.

6“Behold, I Myself have ktaken your brethren the Levites from among the children of Israel; lthey are a gift to you, given by the LORD, to do the work of the tabernacle of meeting.

7“Therefore myou and your sons with you shall attend to your priesthood for everything at the altar and nbehind the veil; and you shall serve. I give your priesthood to you as a ogift for service, but the outsider who comes near shall be put to death.”

Offerings for Support of the Priests

8And the LORD spoke to Aaron: “Here, pI Myself have also given you 4charge of My heave offerings, all the holy gifts of the children of Israel; I have given them qas a portion to you and your sons, as an ordinance forever.

9“This shall be yours of the most holy things reserved from the fire: every offering of theirs, every rgrain offering and every ssin offering and every ttrespass offering which they render to Me, shall be most holy for you and your sons.

10u“In a most holy place you shall eat it; every male shall eat it. It shall be holy to you.

11“This also is yours: vthe heave offering of their gift, with all the wave offerings of the children of Israel; I have given them to you, and your sons and daughters with you, as an ordinance forever. wEveryone who is 5clean in your house may eat it.

12x“All the 6best of the oil, all the best of the new wine and the grain, ytheir firstfruits which they offer to the LORD, I have given them to you.

13“Whatever first ripe fruit is in their land, zwhich they bring to the LORD, shall be yours. Everyone who is clean in your house may eat it.

14a“Every 7devoted thing in Israel shall be yours.

15“Everything that first opens bthe womb of all flesh, which they bring to the LORD, whether man or beast, shall be yours; nevertheless cthe firstborn of man you shall surely redeem, and the firstborn of unclean animals you shall redeem.

16“And those redeemed of the devoted things you shall redeem when one month old, daccording to your valuation, for five shekels of silver, according to the shekel of the sanctuary, which is etwenty gerahs.

17f“But the firstborn of a cow, the firstborn of a sheep, or the firstborn of a goat you shall not redeem; they are holy. gYou shall sprinkle their blood on the altar, and burn their fat as an offering made by fire for a sweet aroma to the LORD.

18“And their flesh shall be yours, just as the hwave8 breast and the right thigh are yours.

19“All the heave offerings of the holy things, which the children of Israel offer to the LORD, I have given to you and your sons and daughters with you as an ordinance forever; iit is a covenant of salt forever before the LORD with you and your descendants with you.”

20Then the LORD said to Aaron: “You shall have jno inheritance in their land, nor shall you have any portion among them; kI am your portion and your inheritance among the children of Israel.

Tithes for Support of the Levites

21“Behold, lI have given the children of Levi all the tithes in Israel as 9an inheritance in return for the work which they perform, mthe work of the tabernacle of meeting.

22n“Hereafter the children of Israel shall not come near the tabernacle of meeting, olest they bear sin and die.

23“But the Levites shall perform the work of the tabernacle of meeting, and they shall bear their iniquity; it shall be a statute forever, throughout your generations, that among the children of Israel they shall have no inheritance.

24“For the tithes of the children of Israel, which they offer up as a heave offering to the LORD, I have given to the Levites 10as an inheritance; therefore I have said to them, ‘Among the children of Israel they shall have no inheritance.’ ”

The Tithe of the Levites

25Then the LORD spoke to Moses, saying,

26“Speak thus to the Levites, and say to them: ‘When you take from the children of Israel the tithes which I have given you from them as your inheritance, then you shall offer up a heave offering of it to the LORD, pa tenth of the tithe.

27‘And your heave offering shall be reckoned to you as though it were the grain of the qthreshing floor and as the fullness of the winepress.

28‘Thus you shall also offer a heave offering to the LORD from all your tithes which you receive from the children of Israel, and you shall give the LORD’s heave offering from it to Aaron the priest.

29‘Of all your gifts you shall offer up every heave offering due to the LORD, from all the 11best of them, the consecrated part of them.’

30“Therefore you shall say to them: ‘When you have lifted up the best of it, then the rest shall be accounted to the Levites as the produce of the threshing floor and as the produce of the winepress.

31‘You may eat it in any place, you and your households, for it is ryour 12reward for your work in the tabernacle of meeting.

32‘And you shall sbear no sin because of it, when you have lifted up the best of it. But you shall not tprofane the holy gifts of the children of Israel, lest you die.’ ”

Numbers 19

Laws of Purification

1Now the LORD spoke to Moses and Aaron, saying,

2“This is the 1ordinance of the law which the LORD has commanded, saying: ‘Speak to the children of Israel, that they bring you a red heifer without 2blemish, in which there is no adefect band on which a yoke has never come.

3‘You shall give it to Eleazar the priest, that he may take it coutside the camp, and it shall be slaughtered before him;

4‘and Eleazar the priest shall take some of its blood with his finger, and dsprinkle some of its blood seven times directly in front of the tabernacle of meeting.

5‘Then the heifer shall be burned in his sight: eits hide, its flesh, its blood, and its offal shall be burned.

6‘And the priest shall take fcedar wood and ghyssop and scarlet, and cast them into the midst of the fire burning the heifer.

7h‘Then the priest shall wash his clothes, he shall bathe in water, and afterward he shall come into the camp; the priest shall be unclean until evening.

8‘And the one who burns it shall wash his clothes in water, bathe in water, and shall be unclean until evening.

9‘Then a man who is clean shall gather up ithe ashes of the heifer, and store them outside the camp in a clean place; and they shall be kept for the congregation of the children of Israel jfor the water of 3purification; it is for purifying from sin.

10‘And the one who gathers the ashes of the heifer shall wash his clothes, and be unclean until evening. It shall be a statute forever to the children of Israel and to the stranger who dwells among them.

11k‘He who touches the dead 4body of anyone shall be unclean seven days.

12l‘He shall purify himself with the water on the third day and on the seventh day; then he will be clean. But if he does not purify himself on the third day and on the seventh day, he will not be clean.

13‘Whoever touches the body of anyone who has died, and mdoes not purify himself, ndefiles the tabernacle of the LORD. That person shall be cut off from Israel. He shall be unclean, because othe water of purification was not sprinkled on him; phis uncleanness is still on him.

14‘This is the law when a man dies in a tent: All who come into the tent and all who are in the tent shall be unclean seven days;

15‘and every qopen vessel, which has no cover fastened on it, is unclean.

16r‘Whoever in the open field touches one who is slain by a sword or who has died, or a bone of a man, or a grave, shall be unclean seven days.

17‘And for an unclean person they shall take some of the sashes of the heifer burnt for purification from sin, and 5running water shall be put on them in a vessel.

18‘A clean person shall take thyssop and dip it in the water, sprinkle it on the tent, on all the vessels, on the persons who were there, or on the one who touched a bone, the slain, the dead, or a grave.

19‘The clean person shall sprinkle the unclean on the third day and on the seventh day; uand on the seventh day he shall purify himself, wash his clothes, and bathe in water; and at evening he shall be clean.

20‘But the man who is unclean and does not purify himself, that person shall be cut off from among the assembly, because he has vdefiled the sanctuary of the LORD. The water of purification has not been sprinkled on him; he is unclean.

21‘It shall be a perpetual statute for them. He who sprinkles the water of purification shall wash his clothes; and he who touches the water of purification shall be unclean until evening.

22w‘Whatever the unclean person touches shall be unclean; and xthe person who touches it shall be unclean until evening.’ ”

Numbers 20

Moses’ Error at Kadesh

(Ex. 17:1–7)

1Thena the children of Israel, the whole congregation, came into the Wilderness of Zin in the first month, and the people stayed in bKadesh; and cMiriam died there and was buried there.

2dNow there was no water for the congregation; eso they gathered together against Moses and Aaron.

3And the people fcontended with Moses and spoke, saying: “If only we had died gwhen our brethren died before the LORD!

4h“Why have you brought up the assembly of the LORD into this wilderness, that we and our animals should die here?

5“And why have you made us come up out of Egypt, to bring us to this evil place? It is not a place of grain or figs or vines or pomegranates; nor is there any water to drink.”

6So Moses and Aaron went from the presence of the assembly to the door of the tabernacle of meeting, and ithey 1fell on their faces. And jthe glory of the LORD appeared to them.

7Then the LORD spoke to Moses, saying,

8k“Take the rod; you and your brother Aaron gather the congregation together. Speak to the rock before their eyes, and it will yield its water; thus lyou shall bring water for them out of the rock, and give drink to the congregation and their animals.”

9So Moses took the rod mfrom before the LORD as He commanded him.

10And Moses and Aaron gathered the assembly together before the rock; and he said to them, n“Hear now, you rebels! Must we bring water for you out of this rock?”

11Then Moses lifted his hand and struck the rock twice with his rod; oand water came out abundantly, and the congregation and their animals drank.

12Then the LORD spoke to Moses and Aaron, “Because pyou did not believe Me, to qhallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”

13rThis was the water of 2Meribah, because the children of Israel contended with the LORD, and He was hallowed among them.

Passage Through Edom Refused

14sNow Moses sent messengers from Kadesh to the king of tEdom. u“Thus says your brother Israel: ‘You know all the hardship that has befallen us,

15v‘how our fathers went down to Egypt, wand we dwelt in Egypt a long time, xand the Egyptians 3afflicted us and our fathers.

16y‘When we cried out to the LORD, He heard our voice and zsent the Angel and brought us up out of Egypt; now here we are in Kadesh, a city on the edge of your border.

17‘Please alet us pass through your country. We will not pass through fields or vineyards, nor will we drink water from wells; we will go along the King’s Highway; we will not turn aside to the right hand or to the left until we have passed through your territory.’ ”

18Then bEdom said to him, “You shall not pass through my land, lest I come out against you with the sword.”

19So the children of Israel said to him, “We will go by the Highway, and if I or my livestock drink any of your water, cthen I will pay for it; let me only pass through on foot, nothing more.”

20Then he said, d“You shall not pass through.” So Edom came out against them with many men and with a strong hand.

21Thus Edom erefused to give Israel passage through his territory; so Israel fturned away from him.

Death of Aaron

22Now the children of Israel, the whole congregation, journeyed from gKadesh hand came to Mount Hor.

23And the LORD spoke to Moses and Aaron in Mount Hor by the border of the land of Edom, saying:

24“Aaron shall 4be igathered to his people, for he shall not enter the land which I have given to the children of Israel, because you rebelled against My word at the water of Meribah.

25j“Take Aaron and Eleazar his son, and bring them up to Mount Hor;

26“and strip Aaron of his garments and put them on Eleazar his son; for Aaron shall be gathered to his people and die there.”

27So Moses did just as the LORD commanded, and they went up to Mount Hor in the sight of all the congregation.

28kMoses stripped Aaron of his garments and put them on Eleazar his son; and lAaron died there on the top of the mountain. Then Moses and Eleazar came down from the mountain.

29Now when all the congregation saw that Aaron was dead, all the house of Israel mourned for Aaron mthirty days.

Numbers 21

Canaanites Defeated at Hormah

1The aking of Arad, the Canaanite, who dwelt in the South, heard that Israel was coming on the road to Atharim. Then he fought against Israel and took some of them prisoners.

2bSo Israel made a vow to the LORD, and said, “If You will indeed deliver this people into my hand, then cI will utterly destroy their cities.”

3And the LORD listened to the voice of Israel and delivered up the Canaanites, and they utterly destroyed them and their cities. So the name of that place was called 1Hormah.

The Bronze Serpent

4Then they journeyed from Mount Hor by the Way of the Red Sea, to dgo around the land of Edom; and the soul of the people became very 2discouraged on the way.

5And the people espoke against God and against Moses: “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and our soul 3loathes this worthless bread.”

6So fthe LORD sent gfiery serpents among the people, and they bit the people; and many of the people of Israel died.

7hTherefore the people came to Moses, and said, “We have isinned, for we have spoken against the LORD and against you; jpray to the LORD that He take away the serpents from us.” So Moses prayed for the people.

8Then the LORD said to Moses, k“Make a lfiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live.”

9So mMoses made a bronze serpent, and put it on a pole; and so it was, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived.

From Mount Hor to Moab

10Now the children of Israel moved on and ncamped in Oboth.

11And they journeyed from Oboth and camped at 4Ije Abarim, in the wilderness which is east of Moab, toward the sunrise.

12oFrom there they moved and camped in the Valley of Zered.

13From there they moved and camped on the other side of the Arnon, which is in the wilderness that extends from the border of the Amorites; for pthe Arnon is the border of Moab, between Moab and the Amorites.

14Therefore it is said in the Book of the Wars of the LORD:

5“Waheb in Suphah,

The brooks of the Arnon,

15And the slope of the brooks

That reaches to the dwelling of qAr,

And lies on the border of Moab.”

16From there they went rto Beer, which is the well where the LORD said to Moses, “Gather the people together, and I will give them water.”

17sThen Israel sang this song:

“Spring up, O well!

All of you sing to it—

18The well the leaders sank,

Dug by the nation’s nobles,

By the tlawgiver, with their staves.”

And from the wilderness they went to Mattanah,

19from Mattanah to Nahaliel, from Nahaliel to Bamoth,

20and from Bamoth, in the valley that is in the 6country of Moab, to the top of Pisgah which looks udown on the 7wasteland.

King Sihon Defeated

(Deut. 2:26–37)

21Then vIsrael sent messengers to Sihon king of the Amorites, saying,

22w“Let me pass through your land. We will not turn aside into fields or vineyards; we will not drink water from wells. We will go by the King’s Highway until we have passed through your territory.”

23xBut Sihon would not allow Israel to pass through his territory. So Sihon gathered all his people together and 8went out against Israel in the wilderness, yand he came to Jahaz and fought against Israel.

24Then zIsrael defeated him with the edge of the sword, and took possession of his land from the Arnon to the Jabbok, as far as the people of Ammon; for the border of the people of Ammon was fortified.

25So Israel took all these cities, and Israel adwelt in all the cities of the Amorites, in Heshbon and in all its villages.

26For Heshbon was the city of Sihon king of the Amorites, who had fought against the former king of Moab, and had taken all his land from his hand as far as the Arnon.

27Therefore those who speak in 9proverbs say:

“Come to Heshbon, let it be built;

Let the city of Sihon be repaired.

28“For bfire went out from Heshbon,

A flame from the city of Sihon;

It consumed cAr of Moab,

The lords of the dheights of the Arnon.

29Woe to you, eMoab!

You have perished, O people of fChemosh!

He has given his gsons as fugitives,

And his hdaughters into captivity,

To Sihon king of the Amorites.

30“But we have shot at them;

Heshbon has perished ias far as Dibon.

Then we laid waste as far as Nophah,

Which reaches to jMedeba.”

31Thus Israel dwelt in the land of the Amorites.

32Then Moses sent to 10spy out kJazer; and they took its villages and drove out the Amorites who were there.

King Og Defeated

(Deut. 3:1–22)

33lAnd they turned and went up by the way to mBashan. So Og king of Bashan went out against them, he and all his people, to battle nat Edrei.

34Then the LORD said to Moses, o“Do not fear him, for I have 11delivered him into your hand, with all his people and his land; and pyou shall do to him as you did to Sihon king of the Amorites, who dwelt at Heshbon.”

35qSo they defeated him, his sons, and all his people, until there was no survivor left him; and they took possession of his land.

Numbers 22

Balak Sends for Balaam

1Then athe children of Israel moved, and camped in the plains of Moab on the side of the Jordan across from Jericho.

2Now bBalak the son of Zippor saw all that Israel had done to the Amorites.

3And cMoab was exceedingly afraid of the people because they were many, and Moab was sick with dread because of the children of Israel.

4So Moab said to dthe elders of Midian, “Now this company will 1lick up everything around us, as an ox licks up the grass of the field.” And Balak the son of Zippor was king of the Moabites at that time.

5Then ehe sent messengers to Balaam the son of Beor at fPethor, which is near 2the River in the land of 3the sons of his people, to call him, saying: “Look, a people has come from Egypt. See, they cover the face of the earth, and are settling next to me!

6g“Therefore please come at once, hcurse this people for me, for they are too mighty for me. Perhaps I shall be able to defeat them and drive them out of the land, for I know that he whom you bless is blessed, and he whom you curse is cursed.”

7So the elders of Moab and the elders of Midian departed with ithe diviner’s fee in their hand, and they came to Balaam and spoke to him the words of Balak.

8And he said to them, j“Lodge here tonight, and I will bring back word to you, as the LORD speaks to me.” So the princes of Moab stayed with Balaam.

9kThen God came to Balaam and said, “Who are these men with you?”

10So Balaam said to God, “Balak the son of Zippor, king of Moab, has sent to me, saying,

11‘Look, a people has come out of Egypt, and they cover the face of the earth. Come now, curse them for me; perhaps I shall be able to overpower them and drive them out.’ ”

12And God said to Balaam, “You shall not go with them; you shall not curse the people, for lthey are blessed.”

13So Balaam rose in the morning and said to the princes of Balak, “Go back to your land, for the LORD has refused to give me permission to go with you.”

14And the princes of Moab rose and went to Balak, and said, “Balaam refuses to come with us.”

15Then Balak again sent princes, more numerous and more 4honorable than they.

16And they came to Balaam and said to him, “Thus says Balak the son of Zippor: ‘Please let nothing hinder you from coming to me;

17‘for I will certainly mhonor you greatly, and I will do whatever you say to me. nTherefore please come, curse this people for me.’ ”

18Then Balaam answered and said to the servants of Balak, o“Though Balak were to give me his house full of silver and gold, pI could not go beyond the word of the LORD my God, to do less or more.

19“Now therefore, please, you also qstay here tonight, that I may know what more the LORD will say to me.”

20rAnd God came to Balaam at night and said to him, “If the men come to call you, rise and go with them; but sonly the word which I speak to you—that you shall do.”

21So Balaam rose in the morning, saddled his donkey, and went with the princes of Moab.

Balaam, the Donkey, and the Angel

22Then God’s anger was aroused because he went, tand the Angel of the LORD took His stand in the way as an adversary against him. And he was riding on his donkey, and his two servants were with him.

23Now uthe donkey saw the Angel of the LORD standing in the way with His drawn sword in His hand, and the donkey turned aside out of the way and went into the field. So Balaam struck the donkey to turn her back onto the road.

24Then the Angel of the LORD stood in a narrow path between the vineyards, with a wall on this side and a wall on that side.

25And when the donkey saw the Angel of the LORD, she pushed herself against the wall and crushed Balaam’s foot against the wall; so he struck her again.

26Then the Angel of the LORD went further, and stood in a narrow place where there was no way to turn either to the right hand or to the left.

27And when the donkey saw the Angel of the LORD, she lay down under Balaam; so Balaam’s anger was aroused, and he struck the donkey with his staff.

28Then the LORD vopened the mouth of the donkey, and she said to Balaam, “What have I done to you, that you have struck me these three times?”

29And Balaam said to the donkey, “Because you have 5abused me. I wish there were a sword in my hand, wfor now I would kill you!”

30xSo the donkey said to Balaam, “Am I not your donkey on which you have ridden, ever since I became yours, to this day? Was I ever 6disposed to do this to you?” And he said, “No.”

31Then the LORD yopened Balaam’s eyes, and he saw the Angel of the LORD standing in the way with His drawn sword in His hand; and he bowed his head and fell flat on his face.

32And the Angel of the LORD said to him, “Why have you struck your donkey these three times? Behold, I have come out 7to stand against you, because your way is zperverse8 before Me.

33“The donkey saw Me and turned aside from Me these three times. If she had not turned aside from Me, surely I would also have killed you by now, and let her live.”

34And Balaam said to the Angel of the LORD, a“I have sinned, for I did not know You stood in the way against me. Now therefore, if it 9displeases You, I will turn back.”

35Then the Angel of the LORD said to Balaam, “Go with the men, bbut only the word that I speak to you, that you shall speak.” So Balaam went with the princes of Balak.

36Now when Balak heard that Balaam was coming, che went out to meet him at the city of Moab, dwhich is on the border at the Arnon, the boundary of the territory.

37Then Balak said to Balaam, “Did I not earnestly send to you, calling for you? Why did you not come to me? Am I not able eto honor you?”

38And Balaam said to Balak, “Look, I have come to you! Now, have I any power at all to say anything? fThe word that God puts in my mouth, that I must speak.”

39So Balaam went with Balak, and they came to Kirjath Huzoth.

40Then Balak offered oxen and sheep, and he sent some to Balaam and to the princes who were with him.

Balaam’s First Prophecy

41So it was, the next day, that Balak took Balaam and brought him up to the ghigh places of Baal, that from there he might observe 10the extent of the people.

Numbers 23

The Prophecies of Balaam

1Then Balaam said to Balak, a“Build seven altars for me here, and prepare for me here seven bulls and seven rams.”

2And Balak did just as Balaam had spoken, and Balak and Balaam boffered a bull and a ram on each altar.

3Then Balaam said to Balak, c“Stand by your burnt offering, and I will go; perhaps the LORD will come dto meet me, and whatever He shows me I will tell you.” So he went to a desolate height.

4eAnd God met Balaam, and he said to Him, “I have prepared the seven altars, and I have offered on each altar a bull and a ram.”

5Then the LORD fput a word in Balaam’s mouth, and said, “Return to Balak, and thus you shall speak.”

6So he returned to him, and there he was, standing by his burnt offering, he and all the princes of Moab.

7And he gtook up his 1oracle and said:

“Balak the king of Moab has brought me from Aram,

From the mountains of the east.

h‘Come, curse Jacob for me,

And come, idenounce Israel!’

8“Howj shall I curse whom God has not cursed?

And how shall I denounce whom the LORD has not denounced?

9For from the top of the rocks I see him,

And from the hills I behold him;

There! kA people dwelling alone,

l Not reckoning itself among the nations.

10“Whom can count the 2dust of Jacob,

Or number one-fourth of Israel?

Let me die nthe death of the righteous,

And let my end be like his!”

11Then Balak said to Balaam, “What have you done to me? oI took you to curse my enemies, and look, you have blessed them bountifully!”

12So he answered and said, p“Must I not take heed to speak what the LORD has put in my mouth?”

Balaam’s Second Prophecy

13Then Balak said to him, “Please come with me to another place from which you may see them; you shall see only the outer part of them, and shall not see them all; curse them for me from there.”

14So he brought him to the field of Zophim, to the top of Pisgah, qand built seven altars, and offered a bull and a ram on each altar.

15And he said to Balak, “Stand here by your burnt offering while I 3meet the LORD over there.”

16Then the LORD met Balaam, and rput a word in his mouth, and said, “Go back to Balak, and thus you shall speak.”

17So he came to him, and there he was, standing by his burnt offering, and the princes of Moab were with him. And Balak said to him, “What has the LORD spoken?”

18Then he took up his oracle and said:

s“Rise up, Balak, and hear!

Listen to me, son of Zippor!

19“Godt is not a man, that He should lie,

Nor a son of man, that He should repent.

Has He usaid, and will He not do?

Or has He spoken, and will He not make it good?

20Behold, I have received a command to bless;

v He has blessed, and I cannot reverse it.

21“Hew has not observed iniquity in Jacob,

Nor has He seen 4wickedness in Israel.

The LORD his God is with him,

x And the shout of a King is among them.

22y God brings them out of Egypt;

He has zstrength like a wild ox.

23“For there is no 5sorcery against Jacob,

Nor any 6divination against Israel.

It now must be said of Jacob

And of Israel, ‘Oh, awhat God has done!’

24Look, a people rises blike a lioness,

And lifts itself up like a lion;

c It shall not lie down until it devours the prey,

And drinks the blood of the slain.”

25Then Balak said to Balaam, “Neither curse them at all, nor bless them at all!”

26So Balaam answered and said to Balak, “Did I not tell you, saying, d‘All that the LORD speaks, that I must do’?”

Balaam’s Third Prophecy

27Then Balak said to Balaam, “Please come, I will take you to another place; perhaps it will please God that you may curse them for me from there.”

28So Balak took Balaam to the top of Peor, that eoverlooks the 7wasteland.

29Then Balaam said to Balak, “Build for me here seven altars, and prepare for me here seven bulls and seven rams.”

30And Balak did as Balaam had said, and offered a bull and a ram on every altar.

Numbers 24

Balaam Foretells the Happiness of Israel

1Now when Balaam saw that it pleased the LORD to bless Israel, he did not go as at aother times, to seek to use 1sorcery, but he set his face toward the wilderness.

2And Balaam raised his eyes, and saw Israel bencamped according to their tribes; and cthe Spirit of God came upon him.

3dThen he took up his oracle and said:

“The utterance of Balaam the son of Beor,

The utterance of the man whose eyes are opened,

4The utterance of him who hears the words of God,

Who sees the vision of the Almighty,

Who efalls down, with eyes wide open:

5“How lovely are your tents, O Jacob!

Your dwellings, O Israel!

6Like valleys that stretch out,

Like gardens by the riverside,

f Like aloes gplanted by the LORD,

Like cedars beside the waters.

7He shall pour water from his buckets,

And his seed shall be hin many waters.

“His king shall be higher than iAgag,

And his jkingdom shall be exalted.

8“Godk brings him out of Egypt;

He has strength like a wild ox;

He shall lconsume the nations, his enemies;

He shall mbreak their bones

And npierce them with his arrows.

9‘Heo bows down, he lies down as a lion;

And as a lion, who shall rouse him?’

p“Blessed is he who blesses you,

And cursed is he who curses you.”

10Then Balak’s anger was aroused against Balaam, and he qstruck his hands together; and Balak said to Balaam, r“I called you to curse my enemies, and look, you have bountifully blessed them these three times!

11“Now therefore, flee to your place. sI said I would greatly honor you, but in fact, the LORD has kept you back from honor.”

12So Balaam said to Balak, “Did I not also speak to your messengers whom you sent to me, saying,

13‘If Balak were to give me his house full of silver and gold, I could not go beyond the word of the LORD, to do good or bad of my own will. What the LORD says, that I must speak’?

14“And now, indeed, I am going to my people. Come, tI will advise you what this people will do to your people in the ulatter days.”

Balaam’s Fourth Prophecy

15So he took up his oracle and said:

“The utterance of Balaam the son of Beor,

And the utterance of the man whose eyes are opened;

16The utterance of him who hears the words of God,

And has the knowledge of the Most High,

Who sees the vision of the Almighty,

Who falls down, with eyes wide open:

17“Iv see Him, but not now;

I behold Him, but not near;

w A Star shall come out of Jacob;

x A Scepter shall rise out of Israel,

And 2batter the brow of Moab,

And destroy all the sons of 3tumult.

18“And yEdom shall be a possession;

Seir also, his enemies, shall be a possession,

While Israel does 4valiantly.

19z Out of Jacob One 5shall have dominion,

And destroy the remains of the city.”

20Then he looked on Amalek, and he took up his oracle and said:

“Amalek was first among the nations,

But shall be last until he perishes.”

21Then he looked on the Kenites, and he took up his oracle and said:

“Firm is your dwelling place,

And your nest is set in the rock;

22Nevertheless Kain shall be burned.

How long until Asshur carries you away captive?”

23Then he took up his oracle and said:

“Alas! Who shall live when God does this?

24But ships shall come from the coasts of aCyprus,6

And they shall afflict Asshur and afflict bEber,

And so shall 7Amalek, until he perishes.”

25So Balaam rose and departed and creturned to his place; Balak also went his way.

Numbers 25

Israel’s Harlotry in Moab

1Now Israel remained in aAcacia Grove,1 and the bpeople began to commit harlotry with the women of Moab.

2cThey invited the people to dthe sacrifices of their gods, and the people ate and ebowed down to their gods.

3So Israel was joined to Baal of Peor, and fthe anger of the LORD was aroused against Israel.

4Then the LORD said to Moses, g“Take all the leaders of the people and hang the offenders before the LORD, out in the sun, hthat the fierce anger of the LORD may turn away from Israel.”

5So Moses said to ithe judges of Israel, j“Every one of you kill his men who were joined to Baal of Peor.”

6And indeed, one of the children of Israel came and presented to his brethren a Midianite woman in the sight of Moses and in the sight of all the congregation of the children of Israel, kwho were weeping at the door of the tabernacle of meeting.

7Now lwhen Phinehas mthe son of Eleazar, the son of Aaron the priest, saw it, he rose from among the congregation and took a javelin in his hand;

8and he went after the man of Israel into the tent and thrust both of them through, the man of Israel, and the woman through her body. So nthe plague was ostopped among the children of Israel.

9And pthose who died in the plague were twenty-four thousand.

10Then the LORD spoke to Moses, saying:

11q“Phinehas the son of Eleazar, the son of Aaron the priest, has turned back My wrath from the children of Israel, because he was zealous with My zeal among them, so that I did not consume the children of Israel in rMy zeal.

12“Therefore say, s‘Behold, I give to him My tcovenant of peace;

13‘and it shall be to him and uhis descendants after him a covenant of van everlasting priesthood, because he was wzealous for his God, and xmade 2atonement for the children of Israel.’ ”

14Now the name of the Israelite who was killed, who was killed with the Midianite woman, was Zimri the son of Salu, a leader of a father’s house among the Simeonites.

15And the name of the Midianite woman who was killed was Cozbi the daughter of yZur; he was head of the people of a father’s house in Midian.

16Then the LORD spoke to Moses, saying:

17z“Harass the Midianites, and 3attack them;

18“for they harassed you with their aschemes4 by which they seduced you in the matter of Peor and in the matter of Cozbi, the daughter of a leader of Midian, their sister, who was killed in the day of the plague because of Peor.”

Numbers 26

The Second Census of Israel

1And it came to pass, after the aplague, that the LORD spoke to Moses and Eleazar the son of Aaron the priest, saying:

2b“Take a census of all the congregation of the children of Israel cfrom twenty years old and above, by their fathers’ houses, all who are able to go to war in Israel.”

3So Moses and Eleazar the priest spoke with them din the plains of Moab by the Jordan, across from Jericho, saying:

4“Take a census of the people from twenty years old and above, just as the LORD ecommanded Moses and the children of Israel who came out of the land of Egypt.”

5fReuben was the firstborn of Israel. The children of Reuben were: of Hanoch, the family of the Hanochites; of Pallu, the family of the Palluites;

6of Hezron, the family of the Hezronites; of Carmi, the family of the Carmites.

7These are the families of the Reubenites: those who were numbered of them were forty-three thousand seven hundred and thirty.

8And the son of Pallu was Eliab.

9The sons of Eliab were Nemuelites, Dathan, and Abiram. These are the Dathan and Abiram, grepresentatives of the congregation, who contended against Moses and Aaron in the company of Korah, when they contended against the LORD;

10hand the earth opened its mouth and swallowed them up together with Korah when that company died, when the fire devoured two hundred and fifty men; iand they became a sign.

11Nevertheless jthe children of Korah did not die.

12The sons of Simeon according to their families were: of 1Nemuelites, the family of the Nemuelites; of Jamin, the family of the Jaminites; of 2Jachin, the family of the Jachinites;

13of 3Zerah, the family of the Zarhites; of Shaul, the family of the Shaulites.

14These are the families of the Simeonites: twenty-two thousand two hundred.

15The sons of Gad according to their families were: of 4Zephon, the family of the Zephonites; of Haggi, the family of the Haggites; of Shuni, the family of the Shunites;

16of 5Ozni, the family of the Oznites; of Eri, the family of the Erites;

17of 6Arod, the family of the Arodites; of Areli, the family of the Arelites.

18These are the families of the sons of Gad according to those who were numbered of them: forty thousand five hundred.

19kThe sons of Judah were Er and Onan; and Er and Onan died in the land of Canaan.

20And lthe sons of Judah according to their families were: of Shelah, the family of the Shelanites; of Perez, the family of the Parzites; of Zerah, the family of the Zarhites.

21And the sons of Perez were: of Hezron, the family of the Hezronites; of Hamul, the family of the Hamulites.

22These are the families of Judah according to those who were numbered of them: seventy-six thousand five hundred.

23The sons of Issachar according to their families were: of Tola, the family of the Tolaites; of 7Puah, the family of the 8Punites;

24of 9Jashub, the family of the Jashubites; of Shimron, the family of the Shimronites.

25These are the families of Issachar according to those who were numbered of them: sixty-four thousand three hundred.

26mThe sons of Zebulun according to their families were: of Sered, the family of the Sardites; of Elon, the family of the Elonites; of Jahleel, the family of the Jahleelites.

27These are the families of the Zebulunites according to those who were numbered of them: sixty thousand five hundred.

28nThe sons of Joseph according to their families, by Manasseh and Ephraim, were:

29The sons of oManasseh: of pMachir, the family of the Machirites; and Machir begot Gilead; of Gilead, the family of the Gileadites.

30These are the sons of Gilead: of 10Jeezerites, the family of the Jeezerites; of Helek, the family of the Helekites;

31of Asriel, the family of the Asrielites; of Shechem, the family of the Shechemites;

32of Shemida, the family of the Shemidaites; of Hepher, the family of the Hepherites.

33Now qZelophehad the son of Hepher had no sons, but daughters; and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

34These are the families of Manasseh; and those who were numbered of them were fifty-two thousand seven hundred.

35These are the sons of Ephraim according to their families: of Shuthelah, the family of the Shuthalhites; of 11Becher, the family of the Bachrites; of Tahan, the family of the Tahanites.

36And these are the sons of Shuthelah: of Eran, the family of the Eranites.

37These are the families of the sons of Ephraim according to those who were numbered of them: thirty-two thousand five hundred. These are the sons of Joseph according to their families.

38rThe sons of Benjamin according to their families were: of Bela, the family of the Belaites; of Ashbel, the family of the Ashbelites; of sAhiram, the family of the Ahiramites;

39of tShupham,12 the family of the Shuphamites; of 13Hupham, the family of the Huphamites.

40And the sons of Bela were 14Ard and Naaman: uof Ard, the family of the Ardites; of Naaman, the family of the Naamites.

41These are the sons of Benjamin according to their families; and those who were numbered of them were forty-five thousand six hundred.

42These are the sons of Dan according to their families: of 15Shuham, the family of the Shuhamites. These are the families of Dan according to their families.

43All the families of the Shuhamites, according to those who were numbered of them, were sixty-four thousand four hundred.

44vThe sons of Asher according to their families were: of Jimna, the family of the Jimnites; of Jesui, the family of the Jesuites; of Beriah, the family of the Beriites.

45Of the sons of Beriah: of Heber, the family of the Heberites; of Malchiel, the family of the Malchielites.

46And the name of the daughter of Asher was Serah.

47These are the families of the sons of Asher according to those who were numbered of them: fifty-three thousand four hundred.

48wThe sons of Naphtali according to their families were: of 16Jahzeelites, the family of the Jahzeelites; of Guni, the family of the Gunites;

49of Jezer, the family of the Jezerites; of xShillem, the family of the Shillemites.

50These are the families of Naphtali according to their families; and those who were numbered of them were forty-five thousand four hundred.

51yThese are those who were numbered of the children of Israel: six hundred and one thousand seven hundred and thirty.

52Then the LORD spoke to Moses, saying:

53z“To these the land shall be adivided as an inheritance, according to the number of names.

54b“To a large tribe you shall give a larger inheritance, and to a small tribe you shall give a smaller inheritance. Each shall be given its inheritance according to those who were numbered of them.

55“But the land shall be cdivided by lot; they shall inherit according to the names of the tribes of their fathers.

56“According to the lot their inheritance shall be divided between the larger and the smaller.”

57dAnd these are those who were numbered of the Levites according to their families: of Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; of Merari, the family of the Merarites.

58These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, and the family of the Korathites. And Kohath begot Amram.

59The name of Amram’s wife was eJochebed the daughter of Levi, who was born to Levi in Egypt; and to Amram she bore Aaron and Moses and their sister Miriam.

60fTo Aaron were born Nadab and Abihu, Eleazar and Ithamar.

61And gNadab and Abihu died when they offered profane fire before the LORD.

62hNow those who were numbered of them were twenty-three thousand, every male from a month old and above; ifor they were not numbered among the other children of Israel, because there was jno inheritance given to them among the children of Israel.

63These are those who were numbered by Moses and Eleazar the priest, who numbered the children of Israel kin the plains of Moab by the Jordan, across from Jericho.

64lBut among these there was not a man of those who were numbered by Moses and Aaron the priest when they numbered the children of Israel in the mWilderness of Sinai.

65For the LORD had said of them, “They nshall surely die in the wilderness.” So there was not left a man of them, oexcept Caleb the son of Jephunneh and Joshua the son of Nun.

Numbers 27

Inheritance Laws

1Then came the daughters of aZelophehad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, from the families of Manasseh the son of Joseph; and these were the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

2And they stood before Moses, before Eleazar the priest, and before the leaders and all the congregation, by the doorway of the tabernacle of meeting, saying:

3“Our father bdied in the wilderness; but he was not in the company of those who gathered together against the LORD, cin company with Korah, but he died in his own sin; and he had no sons.

4“Why should the name of our father be dremoved1 from among his family because he had no son? eGive us a 2possession among our father’s brothers.”

5So Moses fbrought their case before the LORD.

6And the LORD spoke to Moses, saying:

7“The daughters of Zelophehad speak what is right; gyou shall surely give them a possession of inheritance among their father’s brothers, and cause the inheritance of their father to pass to them.

8“And you shall speak to the children of Israel, saying: ‘If a man dies and has no son, then you shall cause his inheritance to pass to his daughter.

9‘If he has no daughter, then you shall give his inheritance to his brothers.

10‘If he has no brothers, then you shall give his inheritance to his father’s brothers.

11‘And if his father has no brothers, then you shall give his inheritance to the relative closest to him in his family, and he shall possess it.’ ” And it shall be to the children of Israel ha statute of judgment, just as the LORD commanded Moses.

Joshua the Next Leader of Israel

(Deut. 31:1–8)

12Now the LORD said to Moses: i“Go up into this Mount Abarim, and see the land which I have given to the children of Israel.

13“And when you have seen it, you also jshall 3be gathered to your people, as Aaron your brother was gathered.

14“For in the Wilderness of Zin, during the strife of the congregation, you krebelled against My command to hallow Me at the waters before their eyes.” (These are the lwaters of Meribah, at Kadesh in the Wilderness of Zin.)

15Then Moses spoke to the LORD, saying:

16“Let the LORD, mthe God of the spirits of all flesh, set a man over the congregation,

17n“who may go out before them and go in before them, who may lead them out and bring them in, that the congregation of the LORD may not be olike sheep which have no shepherd.”

18And the LORD said to Moses: “Take Joshua the son of Nun with you, a man pin whom is the Spirit, and qlay your hand on him;

19“set him before Eleazar the priest and before all the congregation, and rinaugurate4 him in their sight.

20“And syou shall give some of your authority to him, that all the congregation of the children of Israel tmay be obedient.

21u“He shall stand before Eleazar the priest, who shall inquire before the LORD for him vby the judgment of the Urim. wAt his word they shall go out, and at his word they shall come in, he and all the children of Israel with him—all the congregation.”

22So Moses did as the LORD commanded him. He took Joshua and set him before Eleazar the priest and before all the congregation.

23And he laid his hands on him xand 5inaugurated him, just as the LORD commanded by the hand of Moses.

Numbers 28

Daily Offerings

(Ex. 29:38–46)

1Now the LORD spoke to Moses, saying,

2“Command the children of Israel, and say to them, ‘My offering, aMy food for My offerings made by fire as a sweet aroma to Me, you shall be careful to offer to Me at their appointed time.’

3“And you shall say to them, b‘This is the offering made by fire which you shall offer to the LORD: two male lambs in their first year without blemish, day by day, as a regular burnt offering.

4‘The one lamb you shall offer in the morning, the other lamb you shall offer in the evening,

5‘and cone-tenth of an ephah of fine flour as a dgrain offering mixed with one-fourth of a hin of pressed oil.

6‘It is ea regular burnt offering which was ordained at Mount Sinai for a sweet aroma, an offering made by fire to the LORD.

7‘And its drink offering shall be one-fourth of a hin for each lamb; fin a holy place you shall pour out the drink to the LORD as an offering.

8‘The other lamb you shall offer in the evening; as the morning grain offering and its drink offering, you shall offer it as an offering made by fire, a 1sweet aroma to the LORD.

Sabbath Offerings

9‘And on the Sabbath day two lambs in their first year, without blemish, and two-tenths of an ephah of fine flour as a grain offering, mixed with oil, with its drink offering—

10‘this is gthe burnt offering for every Sabbath, besides the regular burnt offering with its drink offering.

Monthly Offerings

11h‘At the beginnings of your months you shall present a burnt offering to the LORD: two young bulls, one ram, and seven lambs in their first year, without blemish;

12i‘three-tenths of an ephah of fine flour as a grain offering, mixed with oil, for each bull; two-tenths of an ephah of fine flour as a grain offering, mixed with oil, for the one ram;

13‘and one-tenth of an ephah of fine flour, mixed with oil, as a grain offering for each lamb, as a burnt offering of sweet aroma, an offering made by fire to the LORD.

14‘Their drink offering shall be half a hin of wine for a bull, one-third of a hin for a ram, and one-fourth of a hin for a lamb; this is the burnt offering for each month throughout the months of the year.

15‘Also jone kid of the goats as a sin offering to the LORD shall be offered, besides the regular burnt offering and its drink offering.

Offerings at Passover

(Lev. 23:5–14)

16k‘On the fourteenth day of the first month is the Passover of the LORD.

17l‘And on the fifteenth day of this month is the feast; unleavened bread shall be eaten for seven days.

18‘On the mfirst day you shall have a holy 2convocation. You shall do no 3customary work.

19‘And you shall present an offering made by fire as a burnt offering to the LORD: two young bulls, one ram, and seven lambs in their first year. nBe sure they are without blemish.

20‘Their grain offering shall be of fine flour mixed with oil: three-tenths of an ephah you shall offer for a bull, and two-tenths for a ram;

21‘you shall offer one-tenth of an ephah for each of the seven lambs;

22‘also oone goat as a sin offering, to make 4atonement for you.

23‘You shall offer these besides the burnt offering of the morning, which is for a regular burnt offering.

24‘In this manner you shall offer the food of the offering made by fire daily for seven days, as a sweet aroma to the LORD; it shall be offered besides the regular burnt offering and its drink offering.

25‘And pon the seventh day you shall have a holy convocation. You shall do no customary work.

Offerings at the Feast of Weeks

(Lev. 23:15–22)

26‘Also qon the day of the firstfruits, when you bring a new grain offering to the LORD at your Feast of Weeks, you shall have a holy convocation. You shall do no customary work.

27‘You shall present a burnt offering as a sweet aroma to the LORD: rtwo young bulls, one ram, and seven lambs in their first year,

28‘with their grain offering of fine flour mixed with oil: three-tenths of an ephah for each bull, two-tenths for the one ram,

29‘and one-tenth for each of the seven lambs;

30‘also one kid of the goats, to make 5atonement for you.

31s‘Be sure they are without 6blemish. You shall present them with their drink offerings, besides the regular burnt offering with its grain offering.

Numbers 29

Offerings at the Feast of Trumpets

(Lev. 23:23–25)

1‘And in the seventh month, on the first day of the month, you shall have a holy convocation. You shall do no customary work. For you ait is a day of blowing the trumpets.

2‘You shall offer a burnt offering as a sweet aroma to the LORD: one young bull, one ram, and seven lambs in their first year, without blemish.

3‘Their grain offering shall be fine flour mixed with oil: three-tenths of an ephah for the bull, two-tenths for the ram,

4‘and one-tenth for each of the seven lambs;

5‘also one kid of the goats as a sin offering, to make atonement for you;

6‘besides bthe burnt offering with its grain offering for the New Moon, cthe regular burnt offering with its grain offering, and their drink offerings, daccording to their ordinance, as a sweet aroma, an offering made by fire to the LORD.

Offerings on the Day of Atonement

(Lev. 23:26–32)

7e‘On the tenth day of this seventh month you shall have a holy convocation. You shall fafflict your souls; you shall not do any work.

8‘You shall present a burnt offering to the LORD as a sweet aroma: one young bull, one ram, and seven lambs in their first year. gBe sure they are without blemish.

9‘Their grain offering shall be of fine flour mixed with oil: three-tenths of an ephah for the bull, two-tenths for the one ram,

10‘and one-tenth for each of the seven lambs;

11‘also one kid of the goats as a sin offering, besides hthe sin offering for atonement, the regular burnt offering with its grain offering, and their drink offerings.

Offerings at the Feast of Tabernacles

(Lev. 23:33–44)

12i‘On the fifteenth day of the seventh month you shall have a holy convocation. You shall do no customary work, and you shall keep a feast to the LORD seven days.

13j‘You shall present a burnt offering, an offering made by fire as a sweet aroma to the LORD: thirteen young bulls, two rams, and fourteen lambs in their first year. They shall be without blemish.

14‘Their grain offering shall be of fine flour mixed with oil: three-tenths of an ephah for each of the thirteen bulls, two-tenths for each of the two rams,

15‘and one-tenth for each of the fourteen lambs;

16‘also one kid of the goats as a sin offering, besides the regular burnt offering, its grain offering, and its drink offering.

17‘On the ksecond day present twelve young bulls, two rams, fourteen lambs in their first year without blemish,

18‘and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, by their number, laccording to the ordinance;

19‘also one kid of the goats as a sin offering, besides the regular burnt offering with its grain offering, and their drink offerings.

20‘On the third day present eleven bulls, two rams, fourteen lambs in their first year without blemish,

21‘and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, by their number, maccording to the ordinance;

22‘also one goat as a sin offering, besides the regular burnt offering, its grain offering, and its drink offering.

23‘On the fourth day present ten bulls, two rams, and fourteen lambs in their first year, without blemish,

24‘and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, by their number, according to the ordinance;

25‘also one kid of the goats as a sin offering, besides the regular burnt offering, its grain offering, and its drink offering.

26‘On the fifth day present nine bulls, two rams, and fourteen lambs in their first year without blemish,

27‘and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, by their number, according to the ordinance;

28‘also one goat as a sin offering, besides the regular burnt offering, its grain offering, and its drink offering.

29‘On the sixth day present eight bulls, two rams, and fourteen lambs in their first year without blemish,

30‘and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, by their number, according to the ordinance;

31‘also one goat as a sin offering, besides the regular burnt offering, its grain offering, and its drink offering.

32‘On the seventh day present seven bulls, two rams, and fourteen lambs in their first year without blemish,

33‘and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, by their number, according to the ordinance;

34‘also one goat as a sin offering, besides the regular burnt offering, its grain offering, and its drink offering.

35‘On the eighth day you shall have a nsacred1 assembly. You shall do no customary work.

36‘You shall present a burnt offering, an offering made by fire as a sweet aroma to the LORD: one bull, one ram, seven lambs in their first year without blemish,

37‘and their grain offering and their drink offerings for the bull, for the ram, and for the lambs, by their number, according to the ordinance;

38‘also one goat as a sin offering, besides the regular burnt offering, its grain offering, and its drink offering.

39‘These you shall present to the LORD at your oappointed feasts (besides your pvowed offerings and your freewill offerings) as your burnt offerings and your grain offerings, as your drink offerings and your peace offerings.’ ”

40So Moses told the children of Israel everything, just as the LORD commanded Moses.

Numbers 30

The Law Concerning Vows

1Then Moses spoke to athe heads of the tribes concerning the children of Israel, saying, “This is the thing which the LORD has commanded:

2b“If a man makes a vow to the LORD, or cswears an oath to bind himself by some agreement, he shall not break his word; he shall ddo according to all that proceeds out of his mouth.

3“Or if a woman makes a vow to the LORD, and binds herself by some agreement while in her father’s house in her youth,

4“and her father hears her vow and the agreement by which she has bound herself, and her father 1holds his peace, then all her vows shall stand, and every agreement with which she has bound herself shall stand.

5“But if her father overrules her on the day that he hears, then none of her vows nor her agreements by which she has bound herself shall stand; and the LORD will release her, because her father overruled her.

6“If indeed she takes a husband, while bound by her vows or by a rash utterance from her lips by which she bound herself,

7“and her husband hears it, and makes no response to her on the day that he hears, then her vows shall stand, and her agreements by which she bound herself shall stand.

8“But if her husband eoverrules her on the day that he hears it, he shall make void her vow which she took and what she uttered with her lips, by which she bound herself, and the LORD will release her.

9“Also any vow of a widow or a divorced woman, by which she has bound herself, shall stand against her.

10“If she vowed in her husband’s house, or bound herself by an agreement with an oath,

11“and her husband heard it, and made no response to her and did not overrule her, then all her vows shall stand, and every agreement by which she bound herself shall stand.

12“But if her husband truly made them void on the day he heard them, then whatever proceeded from her lips concerning her vows or concerning the agreement binding her, it shall not stand; her husband has made them 2void, and the LORD will release her.

13“Every vow and every binding oath to afflict her soul, her husband may confirm it, or her husband may make it void.

14“Now if her husband makes no response whatever to her from day to day, then he confirms all her vows or all the agreements that bind her; he confirms them, because he made no response to her on the day that he heard them.

15“But if he does make them void after he has heard them, then he shall bear her guilt.”

16These are the statutes which the LORD commanded Moses, between a man and his wife, and between a father and his daughter in her youth in her father’s house.

Numbers 31

Vengeance on the Midianites

1And the LORD spoke to Moses, saying:

2a“Take vengeance on the Midianites for the children of Israel. Afterward you shall bbe gathered to your people.”

3So Moses spoke to the people, saying, “Arm some of yourselves for war, and let them go against the Midianites to take vengeance for the LORD on cMidian.

4“A thousand from each tribe of all the tribes of Israel you shall send to the war.”

5So there were recruited from the divisions of Israel one thousand from each tribe, twelve thousand armed for war.

6Then Moses sent them to the war, one thousand from each tribe; he sent them to the war with Phinehas the son of Eleazar the priest, with the holy articles and dthe signal trumpets in his hand.

7And they warred against the Midianites, just as the LORD commanded Moses, and ethey killed all the fmales.

8They killed the kings of Midian with the rest of those who were killed—gEvi, Rekem, hZur, Hur, and Reba, the five kings of Midian. iBalaam the son of Beor they also killed with the sword.

9And the children of Israel took the women of Midian captive, with their little ones, and took as spoil all their cattle, all their flocks, and all their goods.

10They also burned with fire all the cities where they dwelt, and all their forts.

11And jthey took all the spoil and all the booty—of man and beast.

Return from the War

12Then they brought the captives, the booty, and the spoil to Moses, to Eleazar the priest, and to the congregation of the children of Israel, to the camp in the plains of Moab by the Jordan, across from Jericho.

13And Moses, Eleazar the priest, and all the leaders of the congregation, went to meet them outside the camp.

14But Moses was angry with the officers of the army, with the captains over thousands and captains over hundreds, who had come from the battle.

15And Moses said to them: “Have you kept kall the women alive?

16“Look, lthese women caused the children of Israel, through the mcounsel of Balaam, to trespass against the LORD in the incident of Peor, and nthere was a plague among the congregation of the LORD.

17“Now therefore, okill every male among the little ones, and kill every woman who has known a man intimately.

18“But keep alive pfor yourselves all the young girls who have not known a man intimately.

19“And as for you, qremain outside the camp seven days; whoever has killed any person, and rwhoever has touched any slain, purify yourselves and your captives on the third day and on the seventh day.

20“Purify every garment, everything made of leather, everything woven of goats’ hair, and everything made of wood.”

21Then Eleazar the priest said to the men of war who had gone to the battle, “This is the 1ordinance of the law which the LORD commanded Moses:

22“Only the gold, the silver, the bronze, the iron, the tin, and the lead,

23“everything that can endure fire, you shall put through the fire, and it shall be clean; and it shall be purified swith the water of purification. But all that cannot endure fire you shall put through water.

24t“And you shall wash your clothes on the seventh day and be clean, and afterward you may come into the camp.”

Division of the Plunder

25Now the LORD spoke to Moses, saying:

26“Count up the plunder that was 2taken—of man and beast—you and Eleazar the priest and the chief fathers of the congregation;

27“and udivide the plunder into two parts, between those who took part in the war, who went out to battle, and all the congregation.

28“And levy a 3tribute for the LORD on the men of war who went out to battle: vone of every five hundred of the persons, the cattle, the donkeys, and the sheep;

29“take it from their half, and wgive it to Eleazar the priest as a heave offering to the LORD.

30“And from the children of Israel’s half you shall take xone of every fifty, drawn from the persons, the cattle, the donkeys, and the sheep, from all the livestock, and give them to the Levites ywho 4keep charge of the tabernacle of the LORD.”

31So Moses and Eleazar the priest did as the LORD commanded Moses.

32The booty remaining from the plunder, which the men of war had taken, was six hundred and seventy-five thousand sheep,

33seventy-two thousand cattle,

34sixty-one thousand donkeys,

35and thirty-two thousand persons in all, of women who had not known a man intimately.

36And the half, the portion for those who had gone out to war, was in number three hundred and thirty-seven thousand five hundred sheep;

37and the LORD’s 5tribute of the sheep was six hundred and seventy-five.

38The cattle were thirty-six thousand, of which the LORD’s tribute was seventy-two.

39The donkeys were thirty thousand five hundred, of which the LORD’s tribute was sixty-one.

40The persons were sixteen thousand, of which the LORD’s tribute was thirty-two persons.

41So Moses gave the tribute which was the LORD’s heave offering to Eleazar the priest, zas the LORD commanded Moses.

42And from the children of Israel’s half, which Moses separated from the men who fought—

43now the half belonging to the congregation was three hundred and thirty-seven thousand five hundred sheep,

44thirty-six thousand cattle,

45thirty thousand five hundred donkeys,

46and sixteen thousand persons—

47and afrom the children of Israel’s half Moses took one of every fifty, drawn from man and beast, and gave them to the Levites, who kept charge of the tabernacle of the LORD, as the LORD commanded Moses.

48Then the officers who were over thousands of the army, the captains of thousands and captains of hundreds, came near to Moses;

49and they said to Moses, “Your servants have taken a count of the men of war who are under our command, and not a man of us is missing.

50“Therefore we have brought an offering for the LORD, what every man found of ornaments of gold: armlets and bracelets and signet rings and earrings and necklaces, bto make 6atonement for ourselves before the LORD.”

51So Moses and Eleazar the priest received the gold from them, all the fashioned ornaments.

52And all the gold of the offering that they offered to the LORD, from the captains of thousands and captains of hundreds, was sixteen thousand seven hundred and fifty shekels.

53c(The men of war had taken spoil, every man for himself.)

54And Moses and Eleazar the priest received the gold from the captains of thousands and of hundreds, and brought it into the tabernacle of meeting das a memorial for the children of Israel before the LORD.

Numbers 32

The Tribes Settling East of the Jordan

(Deut. 3:12–22)

1Now the children of Reuben and the children of Gad had a very great multitude of livestock; and when they saw the land of aJazer and the land of bGilead, that indeed the region was a place for livestock,

2the children of Gad and the children of Reuben came and spoke to Moses, to Eleazar the priest, and to the leaders of the congregation, saying,

3“Ataroth, Dibon, Jazer, cNimrah, dHeshbon, Elealeh, eShebam, Nebo, and fBeon,

4“the country gwhich the LORD defeated before the congregation of Israel, is a land for livestock, and your servants have livestock.”

5Therefore they said, “If we have found favor in your sight, let this land be given to your servants as a possession. Do not take us over the Jordan.”

6And Moses said to the children of Gad and to the children of Reuben: “Shall your brethren go to war while you sit here?

7“Now why will you hdiscourage the heart of the children of Israel from going over into the land which the LORD has given them?

8“Thus your fathers did iwhen I sent them away from Kadesh Barnea jto see the land.

9“For kwhen they went up to the Valley of Eshcol and saw the land, they discouraged the heart of the children of Israel, so that they did not go into the land which the LORD had given them.

10l“So the LORD’s anger was aroused on that day, and He swore an oath, saying,

11‘Surely none of the men who came up from Egypt, mfrom twenty years old and above, shall see the land of which I swore to Abraham, Isaac, and Jacob, because nthey have not wholly followed Me,

12‘except Caleb the son of Jephunneh, the Kenizzite, and Joshua the son of Nun, ofor they have wholly followed the LORD.’

13“So the LORD’s anger was aroused against Israel, and He made them pwander in the wilderness forty years, until qall the generation that had done evil in the sight of the LORD was gone.

14“And look! You have risen in your fathers’ place, a brood of sinful men, to increase still more the rfierce anger of the LORD against Israel.

15“For if you sturn away from following Him, He will once again leave them in the wilderness, and you will destroy all these people.”

16Then they came near to him and said: “We will build sheepfolds here for our livestock, and cities for our little ones,

17“but twe ourselves will be armed, ready to go before the children of Israel until we have brought them to their place; and our little ones will dwell in the fortified cities because of the inhabitants of the land.

18u“We will not return to our homes until every one of the children of Israel has 1received his inheritance.

19“For we will not inherit with them on the other side of the Jordan and beyond, vbecause our inheritance has fallen to us on this eastern side of the Jordan.”

20Then wMoses said to them: “If you do this thing, if you arm yourselves before the LORD for the war,

21“and all your armed men cross over the Jordan before the LORD until He has driven out His enemies from before Him,

22“and xthe land is subdued before the LORD, then afterward yyou may return and be blameless before the LORD and before Israel; and zthis land shall be your possession before the LORD.

23“But if you do not do so, then take note, you have sinned against the LORD; and be sure ayour sin will find you out.

24b“Build cities for your little ones and folds for your sheep, and do 2what has proceeded out of your mouth.”

25And the children of Gad and the children of Reuben spoke to Moses, saying: “Your servants will do as my lord commands.

26c“Our little ones, our wives, our flocks, and all our livestock will be there in the cities of Gilead;

27d“but your servants will cross over, every man armed for war, before the LORD to battle, just as my lord says.”

28So Moses gave command econcerning them to Eleazar the priest, to Joshua the son of Nun, and to the chief fathers of the tribes of the children of Israel.

29And Moses said to them: “If the children of Gad and the children of Reuben cross over the Jordan with you, every man armed for battle before the LORD, and the land is subdued before you, then you shall give them the land of Gilead as a possession.

30“But if they do not cross over armed with you, they shall have possessions among you in the land of Canaan.”

31Then the children of Gad and the children of Reuben answered, saying: “As the LORD has said to your servants, so we will do.

32“We will cross over armed before the LORD into the land of Canaan, but the possession of our inheritance shall remain with us on this side of the Jordan.”

33So fMoses gave to the children of Gad, to the children of Reuben, and to half the tribe of Manasseh the son of Joseph, gthe kingdom of Sihon king of the Amorites and the kingdom of Og king of Bashan, the land with its cities within the borders, the cities of the surrounding country.

34And the children of Gad built hDibon and Ataroth and iAroer,

35Atroth and Shophan and jJazer and Jogbehah,

36kBeth Nimrah and Beth Haran, lfortified cities, and folds for sheep.

37And the children of Reuben built mHeshbon and Elealeh and Kirjathaim,

38nNebo and oBaal Meon p(their names being changed) and Shibmah; and they gave other names to the cities which they built.

39And the children of qMachir the son of Manasseh went to Gilead and took it, and 3dispossessed the Amorites who were in it.

40So Moses rgave Gilead to Machir the son of Manasseh, and he dwelt in it.

41Also sJair the son of Manasseh went and took its small towns, and called them tHavoth Jair.4

42Then Nobah went and took Kenath and its villages, and he called it Nobah, after his own name.

Numbers 33

Israel’s Journey from Egypt Reviewed

1These are the journeys of the children of Israel, who went out of the land of Egypt by their armies under the ahand of Moses and Aaron.

2Now Moses wrote down the starting points of their journeys at the command of the LORD. And these are their journeys according to their starting points:

3They bdeparted from Rameses in cthe first month, on the fifteenth day of the first month; on the day after the Passover the children of Israel went out dwith boldness in the sight of all the Egyptians.

4For the Egyptians were burying all their firstborn, ewhom the LORD had killed among them. Also fon their gods the LORD had executed judgments.

5gThen the children of Israel moved from Rameses and camped at Succoth.

6They departed from hSuccoth and camped at Etham, which is on the edge of the wilderness.

7iThey moved from Etham and turned back to Pi Hahiroth, which is east of Baal Zephon; and they camped near Migdol.

8They departed 1from before Hahiroth and jpassed through the midst of the sea into the wilderness, went three days’ journey in the Wilderness of Etham, and camped at Marah.

9They moved from Marah and kcame to Elim. At Elim were twelve springs of water and seventy palm trees; so they camped there.

10They moved from Elim and camped by the Red Sea.

11They moved from the Red Sea and camped in the lWilderness of Sin.

12They journeyed from the Wilderness of Sin and camped at Dophkah.

13They departed from Dophkah and camped at Alush.

14They moved from Alush and camped at mRephidim, where there was no water for the people to drink.

15They departed from Rephidim and camped in the nWilderness of Sinai.

16They moved from the Wilderness of Sinai and camped oat 2Kibroth Hattaavah.

17They departed from Kibroth Hattaavah and pcamped at Hazeroth.

18They departed from Hazeroth and camped at qRithmah.

19They departed from Rithmah and camped at Rimmon Perez.

20They departed from Rimmon Perez and camped at Libnah.

21They moved from Libnah and camped at Rissah.

22They journeyed from Rissah and camped at Kehelathah.

23They went from Kehelathah and camped at Mount Shepher.

24They moved from Mount Shepher and camped at Haradah.

25They moved from Haradah and camped at Makheloth.

26They moved from Makheloth and camped at Tahath.

27They departed from Tahath and camped at Terah.

28They moved from Terah and camped at Mithkah.

29They went from Mithkah and camped at Hashmonah.

30They departed from Hashmonah and rcamped at Moseroth.

31They departed from Moseroth and camped at Bene Jaakan.

32They moved from sBene Jaakan and tcamped at Hor Hagidgad.

33They went from Hor Hagidgad and camped at Jotbathah.

34They moved from Jotbathah and camped at Abronah.

35They departed from Abronah uand camped at Ezion Geber.

36They moved from Ezion Geber and camped in the vWilderness of Zin, which is Kadesh.

37They moved from wKadesh and camped at Mount Hor, on the boundary of the land of Edom.

38Then xAaron the priest went up to Mount Hor at the command of the LORD, and died there in the fortieth year after the children of Israel had come out of the land of Egypt, on the first day of the fifth month.

39Aaron was one hundred and twenty-three years old when he died on Mount Hor.

40Now ythe king of Arad, the Canaanite, who dwelt in the South in the land of Canaan, heard of the coming of the children of Israel.

41So they departed from Mount Hor and camped at Zalmonah.

42They departed from Zalmonah and camped at Punon.

43They departed from Punon and zcamped at Oboth.

44aThey departed from Oboth and camped at Ije Abarim, at the border of Moab.

45They departed from 3Ijim and camped bat Dibon Gad.

46They moved from Dibon Gad and camped at cAlmon Diblathaim.

47They moved from Almon Diblathaim dand camped in the mountains of Abarim, before Nebo.

48They departed from the mountains of Abarim and ecamped in the plains of Moab by the Jordan, across from Jericho.

49They camped by the Jordan, from Beth Jesimoth as far as the fAbel Acacia Grove4 in the plains of Moab. From the Wilderness to the Jordan

Instructions for the Conquest of Canaan

50Now the LORD spoke to Moses in the plains of Moab by the Jordan, across from Jericho, saying,

51“Speak to the children of Israel, and say to them: g‘When you have crossed the Jordan into the land of Canaan,

52h‘then you shall drive out all the inhabitants of the land from before you, destroy all their engraved stones, destroy all their molded images, and demolish all their 5high places;

53‘you shall dispossess the inhabitants of the land and dwell in it, for I have given you the land to ipossess.

54‘And jyou shall divide the land by lot as an inheritance among your families; to the larger you shall give a larger inheritance, and to the smaller you shall give a smaller inheritance; there everyone’s inheritance shall be whatever falls to him by lot. You shall inherit according to the tribes of your fathers.

55‘But if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be kirritants in your eyes and thorns in your sides, and they shall harass you in the land where you dwell.

56‘Moreover it shall be that I will do to you as I thought to do to them.’ ”

Numbers 34

The Appointed Boundaries of Canaan

1Then the LORD spoke to Moses, saying,

2“Command the children of Israel, and say to them: ‘When you come into athe land of Canaan, this is the land that shall fall to you as an inheritance—the land of Canaan to its boundaries.

3b‘Your southern border shall be from the Wilderness of Zin along the border of Edom; then your southern border shall extend eastward to the end of cthe Salt Sea;

4‘your border shall turn from the southern side of dthe Ascent of Akrabbim, continue to Zin, and be on the south of eKadesh Barnea; then it shall go on to fHazar Addar, and continue to Azmon;

5‘the border shall turn from Azmon gto the Brook of Egypt, and it shall end at the Sea.

6‘As for the hwestern border, you shall have the Great Sea for a border; this shall be your western border.

7‘And this shall be your northern border: From the Great Sea you shall mark out your border line to iMount Hor;

8‘from Mount Hor you shall mark out your border jto the entrance of Hamath; then the direction of the border shall be toward kZedad;

9‘the border shall proceed to Ziphron, and it shall end at lHazar Enan. This shall be your northern border.

10‘You shall mark out your eastern border from Hazar Enan to Shepham;

11‘the border shall go down from Shepham mto Riblah on the east side of Ain; the border shall go down and reach to the eastern 1side of the Sea nof Chinnereth;

12‘the border shall go down along the Jordan, and it shall end at othe Salt Sea. This shall be your land with its surrounding boundaries.’ ”

13Then Moses commanded the children of Israel, saying: p“This is the land which you shall inherit by lot, which the LORD has commanded to give to the nine tribes and to the half-tribe.

14q“For the tribe of the children of Reuben according to the house of their fathers, and the tribe of the children of Gad according to the house of their fathers, have received their inheritance; and the half-tribe of Manasseh has received its inheritance.

15“The two tribes and the half-tribe have received their inheritance on this side of the Jordan, across from Jericho eastward, toward the sunrise.”

The Leaders Appointed to Divide the Land

16And the LORD spoke to Moses, saying,

17“These are the names of the men who shall divide the land among you as an inheritance: rEleazar the priest and Joshua the son of Nun.

18“And you shall take one sleader of every tribe to divide the land for the inheritance.

19“These are the names of the men: from the tribe of Judah, Caleb the son of Jephunneh;

20“from the tribe of the children of Simeon, Shemuel the son of Ammihud;

21“from the tribe of Benjamin, Elidad the son of Chislon;

22“a leader from the tribe of the children of Dan, Bukki the son of Jogli;

23“from the sons of Joseph: a leader from the tribe of the children of Manasseh, Hanniel the son of Ephod,

24“and a leader from the tribe of the children of Ephraim, Kemuel the son of Shiphtan;

25“a leader from the tribe of the children of Zebulun, Elizaphan the son of Parnach;

26“a leader from the tribe of the children of Issachar, Paltiel the son of Azzan;

27“a leader from the tribe of the children of Asher, Ahihud the son of Shelomi;

28“and a leader from the tribe of the children of Naphtali, Pedahel the son of Ammihud.”

29These are the ones the LORD commanded to 2divide the inheritance among the children of Israel in the land of Canaan.

Numbers 35

Cities for the Levites

1And the LORD spoke to Moses in athe plains of Moab by the Jordan across from Jericho, saying:

2b“Command the children of Israel that they give the Levites cities to dwell in from the inheritance of their possession, and you shall also give the Levites ccommon-land around the cities.

3“They shall have the cities to dwell in; and their common-land shall be for their cattle, for their herds, and for all their animals.

4“The common-land of the cities which you will give the Levites shall extend from the wall of the city outward a thousand cubits all around.

5“And you shall measure outside the city on the east side two thousand cubits, on the south side two thousand cubits, on the west side two thousand cubits, and on the north side two thousand cubits. The city shall be in the middle. This shall belong to them as common-land for the cities.

6“Now among the cities which you will give to the Levites you shall appoint dsix cities of refuge, to which a manslayer may flee. And to these you shall add forty-two cities.

7“So all the cities you will give to the Levites shall be eforty-eight; these you shall give with their common-land.

8“And the cities which you will give shall be ffrom the possession of the children of Israel; gfrom the larger tribe you shall give many, from the smaller you shall give few. Each shall give some of its cities to the Levites, in proportion to the inheritance that each receives.”

Cities of Refuge

(Deut. 19:1–13; Josh. 20:1–9)

9Then the LORD spoke to Moses, saying,

10“Speak to the children of Israel, and say to them: h‘When you cross the Jordan into the land of Canaan,

11‘then iyou shall appoint cities to be cities of refuge for you, that the manslayer who kills any person accidentally may flee there.

12j‘They shall be cities of refuge for you from the avenger, that the manslayer may not die until he stands before the congregation in judgment.

13‘And of the cities which you give, you shall have ksix cities of refuge.

14l‘You shall appoint three cities on this side of the Jordan, and three cities you shall appoint in the land of Canaan, which will be cities of refuge.

15‘These six cities shall be for refuge for the children of Israel, mfor the stranger, and for the sojourner among them, that anyone who kills a person accidentally may flee there.

16n‘But if he strikes him with an iron implement, so that he dies, he is a murderer; the murderer shall surely be put to death.

17‘And if he strikes him with a stone in the hand, by which one could die, and he does die, he is a murderer; the murderer shall surely be put to death.

18‘Or if he strikes him with a wooden hand weapon, by which one could die, and he does die, he is a murderer; the murderer shall surely be put to death.

19o‘The1 avenger of blood himself shall put the murderer to death; when he meets him, he shall put him to death.

20p‘If he pushes him out of hatred or, qwhile lying in wait, hurls something at him so that he dies,

21‘or in enmity he strikes him with his hand so that he dies, the one who struck him shall surely be put to death. He is a murderer. The avenger of blood shall put the murderer to death when he meets him.

22‘However, if he pushes him suddenly rwithout enmity, or throws anything at him without lying in wait,

23‘or uses a stone, by which a man could die, throwing it at him without seeing him, so that he dies, while he was not his enemy or seeking his harm,

24‘then sthe congregation shall judge between the manslayer and the avenger of blood according to these judgments.

25‘So the congregation shall deliver the manslayer from the hand of the avenger of blood, and the congregation shall return him to the city of refuge where he had fled, and the shall remain there until the death of the high priest uwho was anointed with the holy oil.

26‘But if the manslayer at any time goes outside the limits of the city of refuge where he fled,

27‘and the avenger of blood finds him outside the limits of his city of refuge, and the avenger of blood kills the manslayer, he shall not be guilty of 2blood,

28‘because he should have remained in his city of refuge until the death of the high priest. But after the death of the high priest the manslayer may return to the land of his possession.

29‘And these things shall be va statute of judgment to you throughout your generations in all your dwellings.

30‘Whoever kills a person, the murderer shall be put to death on the wtestimony of witnesses; but one witness is not sufficient testimony against a person for the death penalty.

31‘Moreover you shall take no ransom for the life of a murderer who is guilty of death, but he shall surely be put to death.

32‘And you shall take no ransom for him who has fled to his city of refuge, that he may return to dwell in the land before the death of the priest.

33‘So you shall not pollute the land where you are; for blood xdefiles the land, and no 3atonement can be made for the land, for the blood that is shed on it, except yby the blood of him who shed it.

34‘Therefore zdo not defile the land which you inhabit, in the midst of which I dwell; for aI the LORD dwell among the children of Israel.’ ”

Numbers 36

Marriage of Female Heirs

1Now the chief fathers of the families of the achildren of Gilead the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near and bspoke before Moses and before the leaders, the chief fathers of the children of Israel.

2And they said: c“The LORD commanded my lord Moses to give the land as an inheritance by lot to the children of Israel, and dmy lord was commanded by the LORD to give the inheritance of our brother Zelophehad to his daughters.

3“Now if they are married to any of the sons of the other tribes of the children of Israel, then their inheritance will be etaken from the inheritance of our fathers, and it will be added to the inheritance of the tribe into which they marry; so it will be taken from the lot of our inheritance.

4“And when fthe Jubilee of the children of Israel comes, then their inheritance will be added to the inheritance of the tribe into which they marry; so their inheritance will be taken away from the inheritance of the tribe of our fathers.”

5Then Moses commanded the children of Israel according to the word of the LORD, saying: g“What the tribe of the sons of Joseph speaks is right.

6“This is what the LORD commands concerning the daughters of Zelophehad, saying, ‘Let them 1marry whom they think best, hbut they may marry only within the family of their father’s tribe.’

7“So the inheritance of the children of Israel shall not change hands from tribe to tribe, for every one of the children of Israel shall ikeep the inheritance of the tribe of his fathers.

8“And jevery daughter who possesses an inheritance in any tribe of the children of Israel shall be the wife of one of the family of her father’s tribe, so that the children of Israel each may possess the inheritance of his fathers.

9“Thus no inheritance shall change hands from one tribe to another, but every tribe of the children of Israel shall keep its own inheritance.”

10Just as the LORD commanded Moses, so did the daughters of Zelophehad;

11kfor Mahlah, Tirzah, Hoglah, Milcah, and Noah, the daughters of Zelophehad, were married to the sons of their father’s brothers.

12They were married into the families of the children of Manasseh the son of Joseph, and their inheritance remained in the tribe of their father’s family.

13These are the commandments and the judgments which the LORD commanded the children of Israel by the hand of Moses lin the plains of Moab by the Jordan, across from Jericho.

Numbers Commentaries

Numbers 1

1:1—10:36 The first 10 chapters of Numbers record the final preparations of Israel necessary for their conquest of the land of Canaan. In this section, the LORD spoke to Israel through Moses (1:1; 2:1; 3:1, 5, 11, 14, 44; 4:1, 17, 21; 5:1, 5, 11; 6:1, 22; 7:4; 8:1, 5, 23; 9:1, 9; 10:1), and Moses and Israel responded with obedience (1:19, 54; 2:33, 34; 3:16, 42, 51; 4:49; 7:2, 3; 8:3; 9:5, 18, 23; 10:13, 14–28 [in accordance with 2:34]). These chapters divide into two parts (1:1–6:27 and 7:1–10:36), which both end with an invocation of the Lord’s blessing on Israel (6:22–27 and 10:35, 36).

1:1—6:27 These 6 chapters chronologically follow the events recorded in 7:1–10:10. The ordering of Israel around the tabernacle (1:1–4:49) and the purity of the camp of Israel (5:1–6:27) were the final results of the Lord’s commands that began in Ex. 25:1. Obeying God’s instructions transformed an impure (Ex. 32:7, 8) and disorderly (Ex. 32:25) Israel into a people ready to march into Canaan.

1:1 Now the LORD spoke to Moses. This connects the revelation given here by the Lord with Ex. 25:1ff. and Lev. 1:1ff. The Word from God directed everything that was done by Israel. the Wilderness of Sinai. Israel had been encamped there for 11 months. See Ex. 19:1. the tabernacle of meeting. The tabernacle, where the Lord’s glory resided in the cloud, had been erected one month earlier (Ex. 40:17). This was God’s dwelling place in the midst of his people. In Num. 1:1—6:27, Israel was organized with the tabernacle as the central feature. the second year. Numbers begins in the 14th month (377 days) after the Exodus from Egypt.

1:2 a census. In Ex. 30:11–16, the Lord had commanded that a census of the males in Israel over 20 (excluding the Levites) be taken for the purpose of determining the ransom money for the service of the tabernacle. The result of that census is recorded in Ex. 38:25–28. The total number, 603,550 (Ex. 38:26), equals the number in 1:46.

1:3 go to war. The purpose of this census was to form a roster of fighting men. The book of Numbers looks ahead to the invasion of the land promised to Abraham (cf. Gen. 12:1–3).

1:4 a man. One leader from each of the 12 tribes was to assist Moses and Aaron in the numbering of the men. These same leaders are mentioned in Num. 2:1–34 and 10:14–28 as the heads of tribes and in 7:1–88 they bring gifts to the tabernacle.

1:17–46 The numbers from the tribes were:

• Reuben 46,500 (v. 21)

• Simeon 59,300 (v. 23)

• Gad 45,650 (v. 25)

• Judah 74,600 (v. 27)

• Issachar 54,400 (v. 29)

• Zebulun 57,400 (v. 31)

• Ephraim 40,500 (v. 33)

• Manasseh 32,200 (v. 35)

• Benjamin 35,400 (v. 37)

• Dan 62,700 (v. 39)

• Asher 41,500 (v. 41)

• Naphtali 53,400 (v. 43)

• Total 603,550 (v. 46)

The tribal order follows the pattern of Jacob’s wives: first, the sons of Leah; second, the sons of Rachel; and third, the sons of the maids, except Gad (born of Leah’s maid), who replaced Levi in the third-born position (cf. Gen. 29:31-30:24; 35:16-20).

1:46 six hundred and three thousand five hundred and fifty. This number, combined with the 22,000 Levite males a month old and above (3:39), allows for a total population of over 2,000,000 Israelites. Since this number seems too high for the wilderness conditions and relatively few firstborn sons (3:43), some have reinterpreted the plain meaning of the text by 1) saying “thousand” means “clan” or “chief” here, or 2) stating the numbers are symbolic. However, if “thousand” is not the meaning in this chapter, 1:46 would read 598 “clans” or “chiefs” with only 5,500 individuals. Thus, the meaning “thousand” must be retained. Further, there is no textual indication that these numbers are symbolic. The only conclusion is that God took care of over 2,000,000 people in the wilderness during the period of 40 years (cf. Deut. 8:3, 4). Tampering with the number is tampering with God’s purpose for these numbers—to show His power in behalf of Israel.

1:50 appoint the Levites. The tribe of Levi, including Moses and Aaron, was not included in this census because it was exempt from military service. The Levites were to serve the Lord by carrying and attending to the tabernacle (cf. 3:5–13; 4:1–33, 46–49).

1:51 The outsider. This word often refers to the “alien” or “stranger.” The non-Levite Israelite was like a “foreigner” to the transporting of the tabernacle and had to keep his distance lest he die.

1:53 no wrath. The purpose of setting the Levites apart and arranging them around the tabernacle was to keep the wrath of the Lord from consuming Israel (cf. Ex. 32:10, 25–29).

Numbers 2

2:2 standard…emblems. The emblems were flags identifying the individual tribes (probably with some sort of insignia). The standards were flags marking each of the 4 encampments of 3 tribes each. tabernacle of meeting. For details see Ex. 25–30.

2:3 On the east side…Judah. Judah occupied the place of honor to the E. Genesis 49:8–12 highlights the role and centrality Judah would have in the defeat of Israel’s enemies. Judah was the tribe through which the Messiah would be born. Nahshon. Nahshon appears in the later genealogies of the messianic line (cf. Ruth 4:20; Matt. 1:4).

Num. 2:9

The Placement of Israel’s Tribes

2:14 Reuel. See marginal note. The letters R and D are similar in Heb. and were easily confused by the scribes who copied the text.

2:17 move out. As the tribes marched, the tabernacle was transported in the middle of the tribes of Israel, 6 in front and 6 behind.

2:32 See note on 1:46.

Numbers 3

3:1 Aaron and Moses. Because Aaron and his sons are emphasized in this chapter, Aaron is named first. Mount Sinai. The Lord had first communicated to Moses His choice of Aaron and his sons as priests in Ex. 28:1—29:46 while he was in the midst of the cloud on Mt. Sinai (Ex. 24:18).

3:3 the anointed priests. Of all the tribe of Levi, only the sons of Aaron were priests. Only priests could offer the sacrifices; the rest of the Levites aided them in the work of the tabernacle (cf. 3:7–9). consecrated. The setting apart of Aaron and his sons to the priesthood is recorded in Lev. 8:1—9:24.

3:4 Eleazar and Ithamar. All of the future priests of Israel under the Mosaic Covenant were descendants of these two sons of Aaron. Eleazar and his descendants would later be singled out for great blessing (cf. Num. 25:10–13).

3:6 the tribe of Levi. The specific task of the Levites was to serve Aaron, his sons, and all of Israel by doing the work of the tabernacle, further defined in 3:25, 26, 31, 36, 37; 4:4–33.

3:10 the outsider. Laymen or strangers (cf. 1:51) would die if they participated in priestly activities (cf. 3:38; 16:40).

3:12 firstborn. At the Exodus, the Lord claimed for Himself the firstborn of Israel’s males (cf. Ex. 13:1, 2). The firstborn was to act as the family priest. But when the full ministry of the Mosaic economy came in, God transferred the priestly duties to the Levites, perhaps partly because of their holy zeal in the golden calf incident (cf. Ex. 32:29). The Levites substituted for the firstborn.

3:15 Number. Moses took a census of every Levite male who was at least one month old. This included Moses and Aaron and their sons, because they descended from Amram (3:19; cf. Ex. 6:20).

3:21–26 Gershon. The Gershonites numbered 7,500 males and were responsible for the coverings of the tabernacle. They were to camp W of the tabernacle.

3:27–32 Kohath. The Kohathites probably numbered 8,300 males. (See the marginal note on 3:28; the addition of one Hebrew letter changes the “six” to a “three.” This letter was dropped very early in the copying of the text.) They were responsible for the holy objects of the tabernacle (including transporting the ark) and were to camp S of the tabernacle.

3:33–37 Merari. The Merarites numbered 6,200 males and were responsible for the wooden framework of the tabernacle. They were to camp N of the tabernacle.

3:38 Moses, Aaron. Moses and Aaron and his sons were given the place of honor on the east of the tabernacle and gave overall supervision to the Levites. Eleazar oversaw the Kohathites (3:32), and Ithamar oversaw the Gershonites and Merarites (4:28, 33).

3:43 twenty-two thousand two hundred and seventy-three. This was the total number of Gershonite, Kohathite, and Merarite males born in the 12½ months since the Exodus. The Levites took the place of the first 22,000 firstborns and the rest (273) were redeemed with 1,365 silver shekels (about 170 lbs.).

Numbers 4

4:1–49 For a discussion of the tabernacle and contents, see notes on Ex. 25–30.

4:3 thirty…to fifty. This second census of the Levites determined those who would carry the tabernacle on the coming journey to Canaan. Only those between the ages of 30 and 50 were called by the Lord for this task (see note on 8:24).

4:4–16 Kohath. The Kohathites carried the furnishings of the tabernacle only after they had been covered by Aaron and his sons. If the Kohathites touched (4:15) or saw (4:20) any of the holy things, they would die.

4:21–28 Gershon. See note on 3:21–26.

4:29–33 Merari. See note on 3:33–37.

4:34–49 numbered. The Kohathites totaled 2,750 (4:36), the Gershonites 2,630 (4:40), the Merarites 3,200 (4:44). All the Levites from 30–50 years old in service added up to 8,580 (4:48).

Numbers 5

5:1–4 These verses deal with outward, visible defects.

5:2 leper. One having an infectious skin disease (cf. Lev. 13:1—14:57). discharge. A bodily emission indicative of disease, primarily from the sex organs (cf. Lev. 15:1–33).

5:2 corpse. Physical contact with a dead body (cf. Lev. 21:11). All of these prohibitions had sensible health benefits as well as serving to illustrate the need for moral cleanliness when approaching God.

5:3 outside the camp…in the midst of which I dwell. God’s holy presence in the cloud in the tabernacle demanded cleanness. Therefore, all the unclean were barred from the encampment of Israel.

5:5–10 These verses deal with personal sins, which are not as outwardly visible as the uncleanness of 5:1–4.

5:6 against the LORD. A sin committed against God’s people was considered a sin committed against God Himself. There was a need for confession and restitution in addition to the trespass offering (cf. Lev. 5:14—6:7).

5:8 no relative. A supplement to Lev. 6:1–7. If the injured party had died and there was no family member to receive the restitution called for in v. 7, it was to go to the priest as the Lord’s representative.

5:11–31 These verses deal with the most intimate of human relationships and the most secret of sins. Adultery was to be determined and dealt with to maintain the purity of the camp. To accomplish that purity, God called for a very elaborate and public trial. If adultery was proven, it was punished with death, and this ceremony made guilt or innocence very apparent. It was not a trial with normal judicial process, since such sins are secret and lack witnesses, but it was effective. The ceremony was designed to be so terrifying and convicting that the very tendencies of human nature would make it clear if the person was guilty.

5:14 the spirit of jealousy. A mood of suspicion came over the husband that his wife had defiled herself with another man. The accuracy of the suspicion was determined to be right or wrong.

5:15 for bringing iniquity to remembrance. The purpose of the husband’s offering was to bring the secret iniquity (if it was present) to light. How this was done is explained in 5:18, 25–26.

5:18 before the LORD. The woman was brought to a priest at the tabernacle. There she was in the presence of the Lord, who knew her guilt or innocence. uncover the woman’s head. Lit. “unbind the head.” In Lev. 10:6; 13:45; 21:10, this phrase signifies mourning. This seems to signify the expectation of judgment and consequent mourning if the woman was proven to be guilty. the bitter water. This water included dust from the tabernacle floor (5:17) and the ink used to write the curses (5:23). The woman was to drink the water (5:26). If the woman was guilty, the water would make her life bitter by carrying out the curse of making her thigh rot and her belly swell (5:21, 27). The public, frightening nature of this test could not fail to make guilt or innocence appear when the conscience was so assaulted.

5:28 conceive children. The penalty for the guilty wife was obvious, since the death penalty was called for. In contrast, the innocent wife was assured she would live to bring forth children.

Numbers 6

6:1–21 Whereas 5:1–31 dealt with the cleansing of the camp by dealing with the unclean and sinful, 6:1–21 showed how consecration to the Lord was possible for every Israelite. Although only the family of Aaron could be priests, any man or woman could be “priestly” (i.e., dedicated to God’s service) for a time (from a month to a lifetime) by means of the vow of a Nazirite. Such a vow was made by people unusually devout toward God and dedicated to His service.

6:2 the vow of a Nazirite. The word “vow” here is related to the word “wonder,” which signifies something out of the ordinary. “Nazirite” transliterates a Heb. term meaning “dedication by separation.” The Nazirite separated himself to the Lord by separating himself from 1) grape products (6:3, 4), 2) the cutting of one’s hair (6:5), and 3) contact with a dead body (6:6, 7). The High-Priest was also forbidden 1) to drink wine while serving in the tabernacle (Lev. 10:9), and 2) to touch dead bodies (Lev. 21:11). Further, both the High-Priest’s crown (Ex. 29:6; 39:30; Lev. 8:9) and the Nazirite’s head (6:9, 18) are referred to by the same Heb. word. The Nazirite’s hair was like the High-Priest’s crown. Like the High-Priest, the Nazirite was holy to the Lord (6:8; cf: Ex. 28:36) all the days (6:4, 5, 6, 8) of his vow.

6:9 dies…suddenly. If the Nazirite inadvertently came in contact with a dead body, he was to shave his head, on the eighth day bring the prescribed offerings, and begin the days of his vow again. This is a good illustration of the fact that sin can become mingled with the best intentions, and is not always premeditated. When sin is mixed with the holiest actions, it calls for a renewed cleansing.

6:13 fulfilled. At the end of the determined time, the Nazirite was released from his vow through offerings and the shaving of his head. His hair was to be brought to the sanctuary at the time of those offerings (cf. Acts 18:18).

6:22–27 Obedient Israel, organized before and consecrated to the Lord, was the recipient of God’s blessing (i.e., His favor) pronounced by the priests.

6:24 bless. The Lord’s blessing was described as His face (i.e., His presence) shining on His people (v. 25) and looking at them (v. 26). God shone forth in benevolence on Israel and looked on them for good. keep. The results of the Lord’s blessing were His preservation of Israel (“keep”), His kindness toward her (“be gracious,” v. 25), and her total well-being (“peace,” v. 26).

6:27 put My name. The name of the Lord represented His person and character. The priests were to call for God to dwell among His people and meet all their needs.

Numbers 7

7:1—10:36 These 4 chapters show how the Lord spoke to Moses (7:89) and led Israel (9:22; 10:11, 12) from the tabernacle. As Israel was properly oriented toward the Lord and obeyed His word, God gave them victory over their enemies (10:35).

7:1–89 As the people of Israel had been generous in giving to the construction of the tabernacle (see Ex. 35:4–29), they showed the same generosity in its dedication.

7:1 finished setting up the tabernacle. According to Ex. 40:17, the tabernacle was raised up on the first day of the first month of the second year. Thus the tabernacle was set up 11½ months after the Exodus from Egypt.

7:2 the leaders of Israel. The leaders of the 12 tribes were those named in 1:5–15 who oversaw the numbering of the people. The order of the presentation by tribe of their offerings to the tabernacle was the same as the order of march given in 2:3–32.

7:6 the carts and the oxen. These were to be used in the transportation of the tabernacle. According to v. 9, the sons of Kohath did not receive a cart because they were to carry the holy things of the tabernacle on their shoulders.

7:12 the first day. I.e., the first day of the first month. The gifts of the leaders to the tabernacle were given over 12 successive days.

7:84–88 Each of the leaders gave the same offerings to the tabernacle. Here the total of all the gifts was given.

7:89 He spoke to him. With the completion of the tabernacle, the Lord communicated His Word to Moses from the mercy seat in the Holy of Holies (see Lev. 1:1; Num. 1:1).

Numbers 8

8:1–4 Exodus 25:32–40 recorded the instructions for the making of the golden lampstand and Ex. 37:17–24 reported its completion. Here, as a part of the dedication of the tabernacle, the 7 lamps of the lampstand were lit.

8:5–26 This ceremony set apart the Levites to the service of the Lord. Their dedication was a feature of the overall description of the dedication of the tabernacle.

8:6 cleanse. In contrast to the priests who were consecrated (Ex. 29:1, 9), the Levites were cleansed. According to v. 7, this cleansing was accomplished by first, the sprinkling of water; second, the shaving of the body; and third, the washing of the clothes. This cleansing of the Levites made them pure so they might come into contact with the holy objects of the tabernacle. Similar requirements were given for the cleansing of the leper in Lev. 14:8, 9.

8:9 the whole congregation. Since the Levites took the place of the firstborn, who had acted as family priests among the people of Israel (see vv. 16–18), all of the congregation of Israel showed their identification with the Levites by the laying on of their hands.

8:19 a gift to Aaron. The Levites were given by God to assist the priests.

8:19 no plague. See note on 1:53.

8:24 twenty-five years old. The Levites were to begin their service in helping the priests at age 25. However, in 4:3 the age of commencement is 30. A rabbinic suggestion was that the Levites were to serve a 5-year apprenticeship. A better solution can be discovered by noting the differing tasks in the two chapters. Numbers 4 dealt with the carrying of the tabernacle, while here they helped in the service in the tabernacle. A Levite began serving in the tabernacle at 25 and carrying the tabernacle at 30. In both cases, his service ended at age 50. David later lowered the age to 20 (see 1 Chr. 23:24, 27; cf. Ezra 3:8).

Numbers 9

9:1–14 The call from the Lord to keep the Passover led to an inquiry from those whose uncleanness kept them from obeying. This request led to an amplification of the requirement by the Lord. This was the second Passover.

9:1 the first month. The events recorded in these verses precede the beginning of the census in chap. 1, but follow the dedication of the tabernacle in chap. 7.

9:3 twilight. The time between the end of one day and the beginning of the next. See Ex. 12:6.

9:6 defiled. Ceremonially unclean because of contact with a dead body. See note on 5:2.

9:10 posterity. This word from the Lord was not only for the current situation, but it was a continuing ordinance for Israel. If a man was unable to eat the Passover because of uncleanness or because he was away from the land, he could partake of the Passover on the fourteenth day of the second month.

9:12 This text is alluded to in John 19:36.

9:13 cut off. If any Israelite did not keep the Passover at the appointed time and was not unclean or away from the land, he was to be ”cut off,” which implies that he was to be killed.

9:14 one ordinance. A non-Israelite who wished to participate in the Passover would be required to be circumcised.

9:15–23 See Ex. 40:34–38. The cloud, the visible symbol of the Lord’s presence, was continually sitting above the tabernacle. The movement of the cloud was the signal to Israel that they were to travel on their journey.

9:15 tabernacle…raised up. The presence of the Lord arrived when the tabernacle was completed and erected on the first day of the first month of the second year after they had come out of Egypt.

9:16 cloud…fire. The presence of the Lord which was seen in the cloud by day became a fire that was seen at night (cf. Lev. 16:2).

9:23 command…command. The text emphasizes that Israel obeyed the Lord at this point in her experience. Throughout the wilderness wanderings, the Israelites could only journey as the cloud led them. When it did not move, they stayed encamped where they were.

Numbers 10

10:1–10 Israel was also to be guided by the blowing of the two silver trumpets made by Moses. Both a call to gather and a call to march were communicated with the trumpets.

10:2 trumpets. According to a Jewish tradition, these instruments were between 12 and 20 in. long and had a narrow tube that was flared at the end. hammered work. The same description is given concerning the cherubim above the mercy seat. See Ex. 25:18; 37:7.

10:3, 4 both…one. The first function of the trumpets was to gather the people to the tabernacle. When both trumpets were blown, all adult males of the congregation were to gather. If only one trumpet was blown, the leaders were to come.

10:5 advance. The second purpose of the trumpets was to give a signal indicating that the tribes were to set out on their march. The exact difference between the blowing for the gathering at the tabernacle and for the march is not known. Jewish tradition said the convocation sound was a long steady blast, while the advance signal was a succession of 3 shorter notes.

10:8 an ordinance forever. The blowing of the horns was to be a perpetual ordinance in Israel, calling the people to worship or to war.

10:11–36 Finally, in an orderly and obedient fashion, Israel departed from Sinai as the Lord commanded through Moses.

10:11 day…month…year. Only 13 months after the Exodus from Egypt and 11 months after the arrival at Sinai, Israel began to march toward Canaan.

10:12 the Wilderness of Paran. According to 13:26, Kadesh was in the Wilderness of Paran, probably at its northern border. This verse gives a summary of God’s leading from Sinai to Kadesh.

10:14–28 The order of march followed by Israel in these verses is in exact conformity to the details given in 2:1–34.

10:14 standard. See note on 2:2. Nahshon. For the fourth, and final time in the book of Numbers, the 12 leaders of the first generation of Israel were noted (see chaps. 1, 2 and 7). In accordance with Gen. 49:8–12, the tribe of Judah was given preeminence as the ruling tribe. It led the march into the Promised Land.

10:29 Hobab. As the son of Reuel, Hobab was Moses’ brother-in-law. Reuel. Reuel was the father-in-law of Moses (see Ex. 2:18). Come with us. Moses sought Hobab’s help in leading Israel through the wilderness. He promised Hobab a portion of the inheritance of Israel within the Land if he would come. The text of Numbers does not explicitly state whether Hobab responded to Moses or not. But Judg. 1:16 implies that Hobab agreed to Moses’ request. Later, he joined with Judah in the conquest of the Land and did receive the blessing of dwelling in the land.

10:33 journey…three days. The Israelites traveled for 3 days from Sinai before they encamped for more than one night.

10:35, 36 As Israel traveled and encamped, Moses prayed that the Lord would give victory and that His presence would be among her.

Numbers 11

11:1—25:18 In contrast to Num. 1–10, a major change takes place at 11:1. Obedient Israel became complaining (11:1; 14:2, 27, 29, 36; 16:1–3, 41; 17:5) and rebellious (14:9; 17:10) Israel. Ultimately, Moses and Aaron rebelled against the Lord as well (20:10, 24). In response to Israel’s disobedience, the Lord’s anger was aroused (11:1, 10, 33; 12:9; 14:18; 25:3, 4) and He plagued His people (14:37; 16:46, 47, 48, 49, 50; 25:8, 9, 18) as He had Pharaoh and the Egyptians (Ex. 9:14; 12:13; 30:12). Nevertheless, even though God judged that generation of Israel, He will still fulfill His promises to Abraham in the future (23:5–24:24).

11:1—12:16 The complaining of the people and leaders began on the journey from Sinai to Kadesh.

11:1 the LORD heard it. Their complaining was outward and loud. the outskirts of the camp. God in His grace consumed only those who were on the very edges of the encampment of Israel.

11:4 the mixed multitude. The word only occurs here in the OT. However, another word, “mixed company,” was used in Ex. 12:38. The “mixed multitude” here are non-Israelites who left Egypt with Israel in the Exodus. meat. After over a year of eating manna in the wilderness, the mixed multitude wanted the spicy food of Egypt once again.

11:7 manna. See Ex. 16:14. bdellium. This refers more to appearance than color, i.e., it had the appearance of a pale resin.

11:13, 14 Moses confessed to God that he was not able to provide meat for the people as they demanded. Their complaining was discouraging him so that because of this great burden, Moses desired death from the hand of the Lord.

11:16–30 In response to Moses’ despair in leading the people, the Lord gave him 70 men to help.

11:16 seventy men. These aides to Moses might be the same 70 referred to in Ex. 18:21–26.

11:17 the Spirit. This refers to the Spirit of God. It was by means of the Holy Spirit that Moses was able to lead Israel. In v. 25, the Lord gave the Spirit to the 70 men in fulfillment of the Word He gave to Moses.

11:21 six hundred thousand. Moses rounded off the 603,550 of 1:46; 2:32.

11:23 Has the LORD’s arm been shortened? A figure of speech indicating that the Lord was able to do as He had said and provide meat for the 600,000 men of Israel and their families for one month.

11:25 prophesied. Here the prophesying refers to the giving of praise and similar expressions of worship to the Lord without prior training. The text is clear that this was a one-time event as far as these men were concerned.

11:29 that the LORD would put His Spirit upon them. Moses desired and anticipated the day when all of God’s people would have His Spirit within them. By this, he looked forward to the New Covenant. See Ezek. 36:22–27; Jer. 31:31ff.; Joel 2:28.

11:31 a day’s journey. The Lord, using a wind, brought a great quantity of quail that surrounded the encampment within one day’s journey. about two cubits above the…ground. The birds flew at a height of about 3 ft. where they were able to be easily captured or clubbed to the ground by the people.

11:32 ten homers. About 60–70 bu.

Numbers 12

12:1–16 The brother and sister of Moses opposed his leadership. The immediate occasion was the prophesying of the elders. Moses’ position as the spokesman for God to Israel was called into question.

12:1 Ethiopian. Ethiopia, S of Egypt, was inhabited by the descendants of Cush, the firstborn son of Ham (Gen. 10:6, 7). Although the term “Ethiopian” could have been used concerning Zipporah, Moses’ first wife, it seems more likely that Moses had remarried after the death of Zipporah. The marriage to the Ethiopian woman had been recent and furnished the pretext for the attack of Miriam and Aaron. Since Miriam is mentioned first, she probably was the instigator of the attack against Moses.

12:2 spoken only through Moses. Miriam and Aaron asserted that God had spoken to them in the same way that He had spoken to Moses.

12:3 very humble. This statement is often cited as evidence that Moses could not have written the book of Numbers, for he would not have boasted in his own humility. However, the Holy Spirit certainly could inspire Moses to make an accurate statement about himself, probably against his own natural inclination. In this context, Moses was asserting there was nothing that he had done to provoke this attack by Miriam and Aaron.

12:5 the LORD came down. As in Gen. 11:5, this clause states that the Lord knows and deals with situations on earth. Here the Lord came down and, in v. 10, departed. This was God’s answer to the attack against Moses.

12:7 My servant Moses. This phrase is also repeated in v. 9. A servant of the Lord in the OT is one who responded in faith by obedience to the Word of the Lord. faithful in all My house. A reference to Moses’ loyal performance of his role as covenant mediator between the Lord and Israel.

12:8 face to face. God spoke to Moses without mediation. Also the Lord did not speak to Moses through visions and dreams, but plainly. It was not that Moses saw the full glory of God (cf. John 1:18), but rather that he had the most explicit, intimate encounters (cf. Deut. 34:10). the form of the LORD. This is the likeness or representation of the Lord which Moses was privileged to see. See Ex. 33:23.

12:10 leprous. In judgment of Miriam’s opposition to Moses, the Lord struck her with leprosy. For the treatment of a leper, see Lev. 13–14. A public sin required a public response from the Lord.

12:16 Wilderness of Paran. See note on 10:12.

Numbers 13

13:1—14:45 These chapters record the massive failure of Israel at Kadesh. The people failed to believe the Lord (14:11) and take the Promised Land. Their lack of faith was open rebellion against the Lord (14:9). The NT looks back to these times as an illustration of apostasy (cf. 1 Cor. 10:5; Heb. 3:16–19).

13:1 the LORD spoke to Moses. According to Deut. 1:22, 23, the people had first requested the spies be sent out after Moses challenged them to take the land. Here, the Lord affirmed the peoples’ desire and commanded Moses to send them.

13:2 spy out the land of Canaan. The spies were specifically called to explore the Land that God had promised to Israel. This exploration gave valuable information to Moses for the conquest of the Land.

13:3 heads of the children of Israel. These leaders were different than those mentioned in Num. 1, 2, 7, 10. Presumably the tribal leaders in the 4 earlier lists were older men. The task for the spies called for some leaders who were younger, probably about 40 years of age, based on the ages of Caleb and Joshua.

13:16 Hoshea…Joshua. For reasons not made clear, Moses changed the name of Hoshea, meaning “desire for salvation,” to Joshua, meaning “the Lord is salvation.”

13:17–20 The spies were to determine the nature of the Land itself, as well as the strengths and weaknesses of the people.

13:20 the season of the first ripe grapes. Mid-summer (mid to late July).

13:21 from the Wilderness of Zin as far as Rehob. These were the southernmost and northernmost borders of the land.

13:22 Hebron. The first major city the spies came to in Canaan. Abram had earlier built an altar to the Lord here (cf. Gen. 13:18). Abraham and Isaac were buried here (Gen. 49:31). The city had been fortified at about 1730 B.C., 7 years before the building of Zoan in Egypt, and later became the inheritance of Caleb (Josh. 14:13–15) and then David’s capital when he reigned over Judah (2 Sam. 2:1–4). the descendants of Anak. Cf. 13:28. Anak was probably the ancestor of Ahiman, Sheshiai, and Talmai, who were living at Hebron. They were noted for their height (Deut. 2:21; 9:2).

13:23 the Valley of Eshcol. Eshcol means “cluster.”

13:28 the people…are strong. The spies reported that the Land was good; however, the people were too strong to be conquered.

13:30 Caleb quieted the people. The verb “quieted” usually occurs in the form of the interjection “Hush!” This implies that the spies report evoked a vocal reaction from the people. Caleb concurred with the report of the other spies, but called the people to go up and take the Land, knowing that with God’s help they were able to overcome the strong people.

13:32 a bad report. The report of the 10 spies was evil because it exaggerated the dangers of the people in the Land, sought to stir up and instill fear in the people of Israel and, most importantly, it expressed their faithless attitude toward God and His promises.

13:33 giants. This term was used in Gen. 6:4 for a group of strong men who lived on the earth before the Flood. The descendants of Anak were, in exaggeration, compared to these giants, which led the spies to view themselves as grasshoppers before them.

Numbers 14

14:1 all the congregation…wept. All of Israel bewailed the circumstances.

14:2 complained. The term means “to murmur.” Specifically they wished they had died in Egypt or the wilderness.

14:4 select a leader and return to Egypt. The faithless people were ready to reject God’s leader, Moses.

14:6 tore their clothes. This was an indication of distress (see Gen. 37:29).

14:7–9 Joshua and Caleb reaffirmed their appraisal that the Land was good and their confidence that the Lord would deliver it and its people into their hands.

14:10 the glory of the LORD appeared. In response to the people’s violent rejection of Joshua and Caleb’s challenge, God appeared.

14:11 reject…not believe Me. They had refused to trust or rely on God and His power to give them the land of Canaan in spite of the signs that He had done in their midst.

14:12 I will make of you a nation. As in Ex. 32:9, 10, God threatened to wipe out the people and start over again with Moses’ “son.” This justifiable threat showed the seriousness with which God took rebellion on the part of His people.

14:13–19 As in Ex. 32:11–13, Moses interceded for Israel to protect the Lord’s reputation with the Egyptians, who would charge the Lord with inability to complete His deliverance of Israel and thus deny His power. Second, the Lord’s loyal love was the basis on which the Lord could forgive His people.

14:22 ten times. Taken literally this includes: 1) Ex. 14:10–12; 2) Ex. 15:22–24; 3) Ex. 16:1–3; 4) Ex. 16:19, 20; 5) Ex. 16:27–30; 6) Ex. 17:1–4; 7) Ex. 32:1–35; 8) Num. 11:1–3; 9) Num. 11:4–34; 10) Num. 14:3.

14:24 My servant Caleb. Since Caleb was recognized as one who feared and trusted the Lord, He later rewarded his faith (cf. Josh. 14).

14:25 turn and move out into the wilderness. Because of Israel’s refusal to enter the Land, instead of continuing northward, God commanded they move southward toward the Gulf of Aqabah.

14:26–35 The Lord granted the Israelites their wish, i.e., their judgment was that they would die in the wilderness (vv. 29, 35: cf. v. 2). Their children, however, whom they thought would become victims (v. 3), God would bring into the land of Canaan (vv. 30–32). The present generation of rebels would die in the wilderness until 40 years were completed. The 40 years were calculated as one year for each day the spies were in Canaan.

14:37 died by the plague. As an indication of the certainty of the coming judgment, the 10 spies who undermined the people’s faith were struck by the plague and died.

14:44 they presumed to go up to the mountaintop. With characteristic obstinacy, the people rejected Moses’ counsel and the Lord’s command and went to attack the Amalekites in the hill country. Since the Lord was not with them, they were defeated.

Numbers 15

15:1–41 Even though the Israelites had rebelled against the Lord and were under his judgment, the Lord still planned to give the land of Canaan to them. These laws assumed Israel’s entrance into the Land (15:2, 17).

15:1–16 The law of the grain offering recorded here differs from that given in Lev. 2. The grain offerings in Leviticus were offered separately as a gift to the Lord. Here, for the first time, grain and drink offerings were allowed to be offered along with either a burnt or a peace offering.

15:4 ephah…hin. Measurements equal to 4 to 6 gallons and 6 to 8 pints.

15:17–21 This regulation pertained to the offering of the firstfruits of the harvest. When the people entered the land of Canaan and began to enjoy its produce, they were to show their devotion to the Lord by presenting to Him a cake baked from the first cuttings of the grain.

15:22 sin unintentionally. Sin offerings were prescribed whenever any of the Lord’s commands were unwittingly disobeyed, i.e., by unintentional neglect or omission. In vv. 24–26, the offerings for the whole community were given. In vv. 27–29, the offerings for the individual person who sinned unintentionally were stated.

15:30 does anything presumptuously. Lit. “with a high hand.” These sins, committed knowingly and deliberately were described as blasphemous because they were an arrogant act of insubordination against the Lord. Anyone guilty of presumptuous sin was to be excommunicated from Israel and put to death.

15:32–36 This was an illustration of defiant sin. When it was determined that there was a premeditated violation of the Sabbath law, death was required.

15:37, 38 tassels. These blue tassels were in the form of a flower or petal and were attached to the garments of the Israelites to remind them of their need to trust and obey God’s commands.

15:41 the LORD. This reminder harkens back to Moses’ first encounter with the Lord in the desert (Ex. 3:13–22).

Numbers 16

16:1—18:32 In 16:1–40, Korah (a Levite), allied with some Reubenites and other leaders of Israel, instigated an organized opposition to the authority of Aaron and the priests. Their argument against Moses and Aaron was that by claiming the unique right and responsibility to represent the people before God, they took “too much upon themselves” based on the promise that “all the congregation is holy, every one of them, and the LORD is among them” (16:3). The Lord dealt with these rebels (16:4–40) and reaffirmed His choice of Aaron (16:41–17:13). Finally, the Lord restated the duties and support of both the priests and Levites (18:1–32). These events took place at some unidentified place and time during Israel’s wilderness wanderings.

16:1 Korah. Korah was descended from Levi through Kohath. Being a son of Kohath, he already had significant duties at the tabernacle (see 4:1–20). However, he desired further to be a priest (see v. 10).

16:8 sons of Levi. Other Levites were involved in this rebellion with Korah.

16:12 Dathan and Abiram. These two men of the tribe of Reuben despised Moses, blaming him for taking Israel out of the land of Egypt and failing to bring them into the land of Canaan. Because of Moses’ perceived failure, they attacked him, joining with Korah in the rebellion against Moses and Aaron.

16:15 nor have I hurt one of them. Moses pled his innocence before the Lord, claiming to have been a true servant-leader. This confirms that Num. 12:3 could have been written by Moses.

16:16–35 God judged those who rebelled against Moses and Aaron by putting them to death.

16:21 The Lord answered Moses’ intercession by calling the people to depart from the tents of the rebels so that only they would be judged.

16:22 the God of the spirits of all flesh. This phrase appears only here and in 27:16. Moses called on omniscient God who knows the heart of everyone to judge those who had sinned, and those only.

16:30 a new thing. This supernatural opening of the earth to swallow the rebels was a sign of God’s wrath and the vindication of Moses and Aaron.

16:32 their households. Numbers 26:11 indicates that this did not include their children.

16:36–40 The 250 leaders of Israel had brought censers filled with fire before the Lord (16:17, 18). The censers were holy to the Lord since they had been used in the tabernacle. Therefore, Eleazar was commanded to hammer out the metal censers into a covering for the altar. That covering was to be a perpetual reminder that God had chosen Aaron and his descendants for the priesthood.

16:41–50 Instead of bringing about the repentance of the people, the Lord’s wrath only led to more complaining. Though the children of Israel held Moses and Aaron accountable for the people who had been killed by the Lord, it was the intervention of Moses and Aaron for the entire nation that saved them from destruction because of their opposition to God.

16:46 incense. Incense was symbolic of prayer. Aaron interceded in prayer and the plague stopped (v. 48).

16:49 fourteen thousand seven hundred. See 1 Cor. 10:10.

Numbers 17

17:2 twelve rods. These sticks of wood were to bear the names of the 12 tribes, with the tribe of Levi replaced by the name Aaron.

17:4 before the Testimony. The Testimony is the Ten Commandments written on two stone tablets kept in the ark of the covenant. The phrase “before the Testimony” is synonymous with “before the ark.”

17:8 the rod of Aaron. God had stated that the stick of the man He had chosen would blossom (17:5). The stick of Aaron had not only blossomed, but had yielded ripe almonds. Thus God had exceeded the demands of the test, so there would be no uncertainty of the fact that Aaron had been chosen as High-Priest.

17:10 a sign. Aaron’s rod that blossomed and brought forth fruit was to be kept as an indication of God’s choice in order to permanently stop the murmuring of the rebellious Israelites.

17:12 Surely we die. Finally, the people realized their sin in challenging Aaron’s role.

17:13 comes near. The people’s fear of going near to God led to a reaffirmation of the priesthood of Aaron and his sons in chap. 18.

Numbers 18

18:1–7 Only Aaron and his family could minister with the holy articles of the sanctuary of God.

18:1 the LORD said to Aaron. Only here in vv. 1–25 and in Lev. 10:8 does the Lord speak directly to Aaron alone. bear the iniquity. Aaron and his sons from this point forward were responsible for any offense against the holiness of the tabernacle or violations of the rules of priesthood.

18:7 a gift for service. Even though the priesthood demanded much, the priests were to view it as a gift from the Lord.

18:8–20 In return for their service to the Lord, the priests were to receive a portion of the offerings which the people presented in worship. They could keep all of the parts of the sacrifices not consumed on the altar by fire. Also, the offerings of firstfruits and everything devoted to the Lord were theirs as well.

18:19 a covenant of salt forever. Salt, which does not burn, was a metaphor to speak of durability. As salt keeps its flavor, so the Lord’s covenant with the priesthood was durable. The Lord would provide through the offerings of His people for His priests forever.

18:21–24 The Levites received the tithes from the people. This was their source of income and compensation for their tabernacle service.

18:25–32 As the Levites themselves received the tithe, they were also required to present a tithe (a tenth) of what they received to the Lord.

Numbers 19

19:1–22 Over a period of 38½ years, over 1.2 million people died in the wilderness because of God’s judgment. The Israelites were continually coming into contact with dead bodies, which led to ceremonial uncleanness. Therefore, the Lord provided a means of purification so that those who came into contact with dead bodies might be cleansed.

19:1–10 The provision given for the preparation of the “water of purification” (cf. Lev. 12–15).

19:2 a red heifer. A reddish brown cow, probably young since no yoke had been laid on it. This cow was burned and its ashes were used as the agent of purification (see v. 9).

19:3 Eleazar. The son of Aaron was a deputy High-Priest who was in charge of the slaughter of the red cow. outside the camp. The red cow was killed outside the camp of Israel and its ashes were stored there as well (see v. 9). Hebrews 13:11–13 picks up the image of “outside the camp” as it relates to Christ’s death outside of Jerusalem.

19:6 cedar wood and hyssop and scarlet. The cow was totally consumed by the fire along with these 3 materials, which were also used in the ritual of purification of skin disease (Lev. 14:1–9). The ashes of all these and the cow were mixed to make the agent by which cleansing could take place.

19:11–22 A general statement regarding the use of the “water of purification” (vv. 11–13) is followed by a more detailed explanation of the procedure to be followed.

19:18 A clean person. Any clean person, not just priests, could sprinkle the unclean with the water of purification.

Numbers 20

20:1—22:1 These chapters record the beginning of the transition from the old generation (represented by Miriam and Aaron) to the new generation (represented by Eleazar). Geographically, Israel moves from Kadesh (20:1) to the plains of Moab (22:1) from where the conquest of the Land would be launched. There is an interval of 37 years between 19:22 and 20:1.

20:1–13 Just as the children of Israel failed to trust in the Lord (14:11) and thus were not allowed to go into the Promised Land (14:30), Israel’s leaders, Moses and Aaron, would also not go into the Land because of failure to trust in the Lord.

20:1 the first month. The year is not stated. However, at the end of this chapter, there is a report of the death of Aaron. According to Num. 33:38, Aaron died on the first day of the fifth month of the fortieth year after the Exodus from Egypt. Thus, the first month here must be of the fortieth year. Most of the older generation had died in the wilderness. Kadesh. As the people had begun their wilderness wanderings at Kadesh (13:26), so they ended them there. Kadesh was located on the northern boundary of the Wilderness of Paran (13:26) and on the SE border of the Wilderness of Zin. Miriam died. Miriam, who led Israel in celebrating the victory over Egypt at the Red Sea (Ex. 15:20, 21), also led the attack against Moses recorded in Num. 12:1–15. Her death served as a symbol that the old generation would not enter Canaan.

20:2 no water. During Israel’s 40 years in the wilderness, water was their greatest physical need. The Lord had provided it continually, beginning at Horeb (Ex. 17:1–7). The present lack of water stirred the people to contend with Moses.

20:3 If only we had died when our brethren died. The situation was so desperate in the people’s mind, that they wished they had been among those who died in Korah’s rebellion (16:41–50).

20:6 fell on their faces. As he had done in the past, Moses sought the Lord’s counsel (see 14:5; 16:4).

20:8 Speak to the rock. Though God told Moses to take his rod with which He had performed many wonders in the past (Ex. 4:1–5; 7:19–21; 14:16; 17:5, 6), he was only to speak to the rock for it to yield water.

20:10 you rebels. Instead of speaking to the rock, Moses spoke to the people, accusing them of being rebels against God. By his actions, Moses joined the people in rebellion against God (see 27:14).

20:12 you did not believe Me. The Lord’s evaluation of Moses was that he failed to take God at His Word and thus to treat Him as holy to the people. Moses here failed in the same way as Israel had at Kadesh 38 years previously (14:11). you shall not bring this assembly into the land. God’s judgment upon Moses for his sin of striking the rock was that he would not take Israel into the land of Canaan. The inclusion of Aaron demonstrated his partnership with Moses in the action against the Lord.

20:13 Meribah. Lit. “contention, quarreling.” The same name was used earlier at the first occasion of bringing water from the rock (Ex. 17:7).

20:14–21 Moses’ attempt to pass through the territory of Edom was rejected by the king.

20:14 your brother Israel. The people of Edom were descended from Esau, the brother of Jacob (see Gen. 36:1).

20:17 the King’s Highway. The major N-S trade route from the Gulf of Aqabah N to Damascus, which passed through the Edomite city of Sela.

20:20 with many men and with a strong hand. The king of Edom sent out his army to intercept Israel. Since Israel was forbidden by the Lord to engage in warfare with Edom (Deut. 2:4–6), they turned away from Edom’s border.

20:22–29 Eleazar succeeded his father Aaron as High-Priest. Aaron’s death further marked the passing of the first generation.

20:22 Mount Hor. Likely a mountain to the NE of Kadesh on the border of Edom.

20:24 because you rebelled against My word. Aaron had joined Moses in rebellion against God (v. 12). Aaron’s death foreshadowed the death of Moses.

20:29 mourned…thirty days. This was the same mourning period as for Moses (Deut. 34:8). Since the normal time for mourning was 7 days (see Gen. 50:10), the length of this mourning showed the importance of Aaron and the loss to Israel.

Numbers 21

21:1–3 Israel’s first victory over the Canaanites occurred at Hormah, the place they had previously been defeated (see 14:45).

21:1 king of Arad. This raiding king came from a Canaanite city in the S (i.e., the Negev).

21:3 they utterly destroyed them. Israel vowed to the Lord that if He would give them victory over Arad, they would completely destroy them, not claiming the spoils of victory for themselves. The Lord responded to this vow and gave victory.

21:4–9 After their victory over Arad, Israel showed again their lack of obedience toward the Lord.

21:4 by the Way of the Red Sea. Cf. Deut. 2:1. Since the way through Edom was barred, Moses turned to the S to take Israel around Edom. Thus, Israel journeyed toward Elath on the coast of the Gulf of Aqabah. This long, circuitous route led to impatience and frustration on the part of Israel.

21:5 this worthless bread. The people’s impatience led them to despise the manna (see 11:6).

21:6 fiery serpents. So called because these snake bites inflicted a fiery inflammation.

21:7 We have sinned. The people confessed their iniquity and asked that they might be released from the judgment God had sent.

21:9 a bronze serpent. One had to fix his gaze upon this snake, a definite act of the will, if he wanted to be healed and live. See the typological use of this incident in John 3:14, 15.

21:10–20 Israel circled around both Edom and Moab and encamped on the N side of the Arnon River in the territory of the Amorites.

21:14 the Book of the Wars of the LORD. This was apparently a book of victory songs that was current at the time of Moses, possibly written by Moses or a contemporary. The work is cited here as evidence that the Arnon River was the northern boundary of Moab.

21:16 Beer. Lit. “well.” Here God provided water for Israel. In response, Israel praised the Lord with a song which might have also come from “The Book of the Wars of the LORD” (vv. 17, 18).

21:21–32 As with Edom (21:14–19), Israel requested passage through the land of Sihon, a king of the Amorites. Since there was no requirement from the Lord not to engage the Amorites in warfare as there had been for Edom, when Sihon brought out his army, he was attacked and defeated by Israel. Israel thus took the land bounded by the Arnon River on the S, the Dead Sea and Jordan River on the W, the Jabbok River on the N, and the land of the Ammonites on the E.

21:27 those who speak in proverbs say. These words came from the wise men, probably among the Amorites. The words of vv. 27–30 describe the Amorites’ defeat of the Moabites N of the Arnon River. Ironically, as the Amorites had taken the Land from the Moabites, the Israelites had taken the Land from the Amorites. The purpose of these words cited by Moses was to substantiate Israel’s right to this Land. According to God’s commandments, the territory belonging to the Moabites was not to be taken by Israel because the Moabites were descendants of Lot (Deut. 2:9). However, what belonged to the Amorites had been promised to Israel and was theirs for the taking.

21:33–35 The land N of the Jabbok River was under the control of Og, another Amorite king. Og attacked Israel and suffered a devastating defeat. Thus, all of the land in the Transjordan from the Arnon River in the S to the heights of Bashan in the N came under Israelite control.

Numbers 22

22:1 With their control of Transjordan secured, Israel moved unimpeded to the plains of Moab in preparation for assaulting Canaan.

22:2—24:25 The narrative changes to center on Balaam, a pagan prophet. His oracles reassert the faithfulness of the Lord to the Abrahamic Covenant and His purpose to bless Israel. In 22:2–40, the events leading to Balaam’s words are recorded. This is followed in 22:41—24:24 with the words of his prophecies, and the conclusion is in 24:25.

22:3 Moab was exceedingly afraid. The Moabites were descendants of Lot (see Gen. 19:36, 37). Balak, their king, had seen how the Israelites destroyed the Amorites. Not knowing that Israel was forbidden by God to attack Moab, he was terrified that the same end awaited him and his people (Deut. 2:9).

22:4 Midian. The Midianites were descendants of Abraham through Keturah (see Gen. 25:1–4), who lived S of Moab’s border. When Moab communicated to the elders of Midian that they were in danger of being destroyed by Israel as well, they joined with Moab in an alliance to defeat Israel.

22:5 Balaam. Balaam was from Pethor, a city on the Euphrates River, perhaps near Mari, where the existence of a cult of prophets whose activities resembled those of Balaam have been found. Balaam practiced magic and divination (24:1) and eventually led Israel into apostasy (31:16). Later Scripture identifies Balaam as a false prophet (Deut. 23:3–6; Josh. 13:22; 24:9, 10; Neh. 13:1–3; Mic. 6:5; 2 Pet. 2:15, 16; Jude 11; Rev. 2:14).

22:6 curse this people. Knowing that Israel was too strong to defeat militarily, Balak called for Balaam to come and curse Israel. A curse was a spoken word that was believed to bring misfortune upon the one it was spoken against. Balak acknowledged that Balaam had the reputation of pronouncing curses that actually worked.

22:8 as the LORD speaks to me. Throughout these chapters Balaam himself used the name “LORD,” i.e., Israel’s God (22:13, 18–19; 23:3, 12; 24:13). In 22:18 he even called the Lord, “the LORD my God.” In this verse it must be assumed that Balaam expected the God of Israel to speak to him. As a pagan prophet he would anticipate making contact with the gods of any people.

22:9 God came to Balaam. Israel’s God did communicate to Balaam. However, rather than using the term “LORD,” which indicates a covenant relationship, God consistently used the word “God” when He spoke to him (22:9, 12, 20). Though Balaam used the word “LORD,” the biblical text makes it clear that he did not have a relationship with Israel’s God.

22:12 they are blessed. Balaam could not curse Israel because the Lord had determined to give them blessing only.

22:20 only the word which I speak to you. Because of his great desire for the material wealth that would come to him, Balaam desired to go to Balak. He implored the Lord even after God had told him not to go. God acceded to Balaam’s request to let him go, but told him that he could speak only the true Word from God.

22:22 because he went. Even though God had given Balaam permission to go (v. 20), He knew that his motive was not right. Thus the anger of the Lord burned against Balaam because God knew that he was not yet submissive to what He required. The result of God’s confrontation with Balaam was a reaffirmation of the word given in v. 20, repeated in v. 35, that he was to speak only the words that God wanted him to speak. That Balaam got the message is explicitly stated in v. 38. the Angel of the LORD. The Angel of the Lord was a manifestation of the presence of the Lord Himself. He was equated with deity (see Gen. 16:7; 18:1, 2; Ex. 3:1–6). See note on Ex. 3:2.

22:28 the LORD opened the mouth of the donkey. Balaam’s donkey was able to see the Angel of the Lord with His drawn sword (vv. 23, 25, 27). Realizing the danger to herself, she sought to avoid the Angel. In doing this, she preserved Balaam as well. Miraculously, the donkey was able to communicate with Balaam.

22:31 the LORD opened Balaam’s eyes. The Lord allowed Balaam to see things as they really were, especially those things that are not ordinarily visible to humans and to be submissive to His will as he went to Balak.

22:41—23:12 Balaam’s first oracle emphatically stated that Israel could not be cursed (23:8). She was unlike all the other nations of the world (23:9). Balaam even wished to share in her blessing (23:10).

Numbers 23

23:5 the LORD put a word in Balaam’s mouth. Even though Balak and Balaam offered sacrifices on pagan altars, it was the Lord who gave Balaam his oracle.

23:7 he took up his oracle. This statement introduces each of Balaam’s speeches (23:6, 18; 24:3, 20, 21, 23).

23:10 Who can count the dust of Jacob. Here is Oriental hyperbole signifying a very populous nation as Jacob’s posterity was to be (cf. Gen 13:16; 28:14). one-fourth of Israel. The camp was divided into 4 parts, one on each side of the tabernacle. If one could not count the part, certainly no one could count the whole.

23:13–26 Balaam’s second oracle reaffirmed the Lord’s determination to bless Israel. The iniquity in Israel was mercifully set aside by the Lord (23:21) and therefore would not stop His plan. The God who supernaturally brought Israel out of Egypt (23:22) would give victory over all her enemies (23:24).

23:19 God is not a man. In contrast to the unreliability of man, so well seen in Balaam himself, God is reliable and immutable. He does not change; therefore, His Words always come to pass.

23:27—24:14 Balaam’s third oracle focused on the ultimate King (the “Messiah”), who would bring the blessings of the Abrahamic Covenant both to Israel and the nations.

23:28 Peor. Also named Beth Peor (Deut. 3:29), it was the location of a temple to Baal (25:3).

Numbers 24

24:2 the Spirit of God came upon him. This terminology was regularly used in the OT for those whom God uniquely prepared to do His work (see Judg. 3:10). Unlike the previous two oracles, Balaam does not involve himself in divination before giving this third oracle. He is empowered with the Holy Spirit to utter God’s Word accurately.

24:3 whose eyes are opened. His inner eye of understanding had been opened by God’s Spirit.

24:7 Agag. In 1 Sam. 15:32, 33, an Amalekite king bore this name. The Amalekites were the first people to attack Israel after they left Egypt (see Ex. 17:8–15). “Agag” may be a proper name or a title of Amalekite rulers, like “Pharaoh” in Egypt.

24:8 God brings him out of Egypt. Because of the verbal similarities between 24:8 and 9, with 23:22 and 24, the “him” in this verse is usually interpreted to be Israel. However, since the “him” is sing. and the closest reference in v. 7 is to the coming king, it is better to see vv. 8 and 9 as referring to Israel’s king. Numbers 24:9 is a direct quote from Gen. 49:9, which speaks of the ultimate King who will come from Judah, the Messiah.

24:9 Blessed is he who blesses you. These words refer to Gen. 12:3. The ultimate fulfillment of the Abrahamic Covenant centers around the coming Messiah. It is the one who blesses Israel who will ultimately reap God’s blessing in the future.

24:14 in the latter days. Lit. “at the end of days.” This term is rightfully used in the OT for the distant future. Balaam’s fourth oracle takes the truth communicated in the third and applies it to Moab.

24:15–19 Balaam’s fourth oracle predicted the future coming of Israel’s king, who would “shatter the forehead of Moab” (see marginal note, v. 17) and conquer Edom. He will have total dominion.

24:20–24 Balaam’s final 3 oracles look at the future of the nations. First, Amalek will come to an end (24:20). Second, the Kenites, identical to or a part of the Midianites, will be carried away by Asshur, i.e., Assyria (24:21, 22). Third, Assyria and Eber, probably Israel herself (Gen. 10:21), will be afflicted by Cyprus, (this name came to represent the Mediterranean region W of Palestine and in Dan. 11:30 refers to Rome), until Cyprus comes to ruin.

Numbers 25

25:1–18 The final failure of Israel before the conquest of Canaan occurred in the plains of Moab. According to 31:16, the incident was brought about by the counsel of Balaam. Failing to be able to curse Israel, he gave the Moabites and Midianites direction in how to provoke the Lord’s anger against His people.

25:1 Acacia Grove. The region across the Jordan River from Jericho where Israel invaded the land of Canaan (see Josh. 2:1).

25:3 joined to Baal of Peor. Israel engaged in acts of sexual immorality with the women of Moab. Since this was part of the pagan cult that was worshiped by the Moabites, the Israelites joined in these idolatrous practices. The Israelites yoked themselves to the false god of the Moabites and the Midianites, referred to as Baal of Peor. This was a violation of the first commandment.

25:6 Cf. vv. 14, 15.

25:9 twenty-four thousand. This is to be differentiated from the plague over the golden calf where 23,000 died (cf. Ex. 32:1–14, 28; 1 Cor. 10:8).

25:10–13 Because of Phinehas’ zeal for God’s holiness, the Lord made “a covenant of an everlasting priesthood” with him so that through his family line would come all future, legitimate High-Priests (cf. Ps. 106:30, 31). This promise will extend even into the millennial kingdom (cf. Ezek. 40:46; 44:10, 15; 48:11).

25:17 Harass the Midianites. Because the Midianites had attacked Israel by their schemes of sexual and idolatrous seduction, the Lord called Israel to attack them in return. This attack is recorded in 31:1–24.

Numbers 26

26:1—36:13 The final major section of Numbers records the renewed obedience of Israel. God continued to speak (26:1, 2, 52; 27:6, 12, 18; 28:1; 31:1, 25; 33:50; 34:1, 16; 35:1, 9), and the second generation of Israel obeyed. Most of the commandments in this section related to Israel’s life after they entered the Land.

26:1—32:42 These chapters begin and end speaking of going to war (26:2; 32:20, 29, 32) and the ensuing inheritance of Canaan (26:52–56; 32:32). Israel was being prepared for the conquest of the Promised Land.

26:1–51 This second census, like the first taken over 38 years earlier (1:1–46), counted all the men 20 years of age and older, fit for military service.

26:5–51 The numbers for each tribe with the net gain or loss were as follows:

• Reuben 43,730 (v. 7) -2,770

• Simeon 22,200 (v. 14) -37,100

• Gad 40,500 (v. 18) -5,150

• Judah 76,500 (v. 22) +1,900

• Issachar 64,300 (v. 25) +9,900

• Zebulun 60,500 (v. 27) +3,100

• Manasseh 52,700 (v. 34) +20,500

• Ephraim 32,500 (v. 37) -8,000

• Benjamin 45,600 (v. 41) +10,200

• Dan 64,400 (v. 43) +1,700

• Asher 53,400 (v. 47) +11,900

• Naphtali 45,400 (v. 50) -8,000

• Total 601,730 (v. 51) -1,820

The great decline in the tribe of Simeon might be due to its participation in the sin of Baal of Peor (see 25:14).

26:9 Dathan and Abiram. These were singled out for special mention because of their part in the rebellion recorded in 16:1–40. Mention of them was a reminder of God’s judgment against rebellion.

26:11 the children of Korah. These sons of Korah were spared judgment because they separated themselves from their father’s house (see 16:26).

26:19 Er and Onan. These two sons of Judah did not receive an inheritance in the Land because of their great evil (see Gen. 38:1–10).

26:33 Zelophehad. The mentioning of Zelophehad having no sons, but only daughters, laid the basis for the laws of inheritance stated in 27:1–11; 36:1–12.

26:52–56 These census numbers would be used to decide the size of each tribe’s inheritance in the Land. The exact locations would be determined by lot (see Josh. 13:1–7; 14:1—19:51 for the outworking of these words).

26:57–65 As in the first census (3:14–39), the Levites were counted separately. The total number of Levites was 23,000 (v. 62), an increase of 1,000 over the previous census (see 3:39).

Numbers 27

27:1–11 The coming distribution of the land of Canaan presented a dilemma for the family of Zelophehad since he had no sons. His 5 daughters boldly asked that they inherit their father’s name and his inheritance (vv. 1–4). The Lord’s decision that the daughters should receive his inheritance became the basis of a perpetual statute in Israel governing inheritances (vv. 5–11).

27:3 he died in his own sin. Zelophehad had not been involved in Korah’s rebellion. Instead, he had died under God’s judgment in the wilderness, like the rest of the faithless Exodus generation.

27:8–11 The following is the order of inheritance: son, daughter, brother, paternal uncle, and closest relative in the family. This same order (with the exception of the daughter) was followed in Lev. 25:48, 49 dealing with the various cases of redemption of the Land in the Jubilee year.

27:12–14 God reaffirmed that Moses could not enter the land of Canaan, although he was able to see it from Mt. Nebo, across from Jericho (see Deut. 32:49).

27:15–17 Moses’ greatest concern was that Israel have a good leader who was like a shepherd. The Lord answered his request in the man Joshua.

27:18 lay your hand on him. Joshua already had the inner endowment for leadership. He was empowered by the Holy Spirit. This inner endowment was to be recognized by an external ceremony. Moses publicly laid his hands upon Joshua. This act signified the transfer of Moses’ leadership to Joshua. The laying on of hands can accompany a dedication to an office (see Num. 8:10).

27:20 give some of your authority. Moses was to pass on some of the “honor” or “majesty” that he had to Joshua. See Josh. 3:7.

27:21 Eleazar…shall inquire before the LORD for him. Moses had been able to communicate directly with God (12:8), but Joshua would receive the Word from the Lord through the High-Priest. Urim. See note on Exodus 28:30 for this part of the High-Priest’s breastplate (Ex. 39:8–21) as a means of determining God’s will (cf. Deut. 33:8; 1 Sam. 28:6).

Numbers 28

28:1—29:40 Instructions concerning the regular celebrations in Israel’s worship calendar had been given previously. Now, poised to enter the Land, Moses gave an orderly reiteration and summary of the regular offerings for each time of celebration, adding some additional offerings.

28:3–8 See Ex. 29:38–42.

28:9, 10 These were newly revealed offerings for the Sabbath.

28:11–15 These were newly revealed offerings for the “beginning of the month.”

28:16–25 See Lev. 23:5–8.

28:26–31 See Lev. 23:18.

Numbers 29

29:1–6 See Lev. 23:23–25.

29:7–11 See Lev. 23:26–32.

29:12–38 See Lev. 23:33–43.

Numbers 30

30:1–16 This chapter added clarification to the laws regarding vows given in Lev. 27:1–33. The basic principle for men is restated in v. 2. Then, it was asserted that a man was also responsible for the vows made by women in his household (vv. 3–16). A father or husband could overrule the vow of a daughter or wife, but a man’s silence, if he knew of the vow, meant it must be accomplished.

30:2 a vow…some agreement. A promise to do something or a promise not to do something. Christ could have had this text in mind (Matt. 5:33).

30:9 a widow or a divorced woman. These were not viewed as being under a man’s authority, so the word of the woman alone sufficed.

Numbers 31

31:1–54 This chapter has many links with previous passages in Numbers: vengeance on Midian (vv. 2, 3; 10:2–10); Zur the Midianite (v. 8; 25:15); Balaam (vv. 8, 16; 22:2—24:25); Peor (v. 16; 25:1–9, 14, 15); purification after contact with the dead (vv. 19–24; 19:11–19); care for the priests and Levites (vv. 28–47; 18:8–32). This battle with the Midianites modeled God’s requirements for holy war when Israel took vengeance on His enemies (see Deut. 20:1–18).

31:1–11 Israel was commanded by the Lord to take vengeance on Midian because they were responsible for corrupting Israel at Peor (25:1–18).

31:2 gathered to your people. A euphemism for death (see Gen. 25:8, 17; 35:29).

31:12–24 All the Midianites, except the virgin women, were to be put to death. Both the soldiers and the spoil needed to be cleansed.

31:17 The execution of all male children and women of childbearing age insured the extermination of the Midianites and prevented them from ever again seducing Israel to sin. Reference to Midianites later (Judg. 6:1–6) was to a different clan. It was the Midianites living in Moab who were destroyed here.

31:25–54 The plunder was divided equally between those who went and fought and those who stayed.

Numbers 32

32:1–42 The tribes of Reuben and Gad desired to live in the land already conquered because they possessed much livestock and the land was good for grazing. Moses gave them, along with the half tribe of Manasseh, portions of the land only on the condition that they would fully participate in the conquest of Canaan.

32:3 Ataroth…Beon. The places mentioned here cannot be identified, but all lie between the Arnon River to the S and the Jabbok River to the N.

32:8 Thus your fathers did. Moses feared that if these two tribes were comfortably settled, they would not join with the other 10 tribes in conquering Canaan, and that could be the beginning of a general revolt against entering the Land. As the 10 spies had dissuaded the people at Kadesh nearly 40 years earlier from conquering the Land (vv. 9–13; 13:26—14:4), the refusal of these two tribes could cause the people to fail again (v. 15).

32:23 your sin will find you out. The two tribes committed themselves to provide their warriors for the conquest of the Land. This agreement satisfied Moses, although he added that non-participation would be sin and God would certainly find and judge the tribes for their sin.

32:33 half the tribe of Manasseh. Once the agreement was reached with Reuben and Gad concerning settlement on the E side of the Jordan, the half tribe of Manasseh, also rich with flocks, joined in seeking land in that territory. However, vv. 39–42 indicate that Manasseh conquered cities not yet taken and settled in the northern area of Gilead.

Numbers 33

33:1–49 The Lord commanded Moses to write a list of Israel’s encampments between Egypt and the plains of Moab. Significantly, 40 places were mentioned (not including Rameses and the plains of Moab), reflecting the 40 years spent in the wilderness. Some sites recorded earlier are not listed and other sites are only mentioned here. The God who would lead the Israelites in the conquest of Canaan (33:50–56) was the One who had led them through the wilderness.

Num. 33:49

From the Wilderness to the Jordan

The last phase of Israel’s wilderness wanderings placed them in the plains of Moab, looking across the Jordan to the Promised Land.

33:50—36:13 The Promised Land had been Israel’s goal from the beginning of Numbers. This last part of the book anticipated the settlement of Canaan.

33:50–56 God commanded that all of the Canaanites were to be exterminated, along with all their idolatrous symbols.

33:52 their high places. Hills on which Canaanite altars and shrines were placed.

33:56 I will do to you as I thought to do to them. If Israel failed to obey God, she would be the object of God’s punishment in exactly the same way as the Canaanites were.

Numbers 34

34:1–15 God gave precise instruction to Israel concerning the boundaries of the Land of Canaan. Sadly, the actual conquest of the Land fell far short of these boundaries.

34:13 give to the nine tribes and to the half-tribe. The land to be conquered was to be given to the 9½ tribes. The other 2½ tribes already had their inheritance in Transjordan (32:1–42).

34:16–29 The Lord appointed the men who were to assign the portions of the land of Canaan: Eleazar the priest (20:25, 26), Joshua the commander (27:18–23), and the leaders of each of the 10 tribes which were to receive an inheritance. None of these men were sons of the leaders listed in 1:5–15.

Numbers 35

35:1–8 Forty-eight cities throughout the Land were to be given to the Levites. The tribe of Levi did not receive a tribal allotment, but lived among the other tribes. Joshua 21:1–42 gave the list of these 48 cities.

35:2 from the inheritance of their possession. According to 18:23, the Levites were to have no land as inheritance in Canaan, so the Levites did not inherit these towns; they only lived in them. common-land around the cities. The Levites were also given grazing land around the cities so that their animals might feed.

35:9–34 Six of the Levitical cities were to be established as “cities of refuge” (see Deut. 19:1–13). These cities were to be havens giving protection to any person who accidentally killed another person (manslaughter).

35:12 the avenger. The meaning of this term is “near of kin.” It refers to the person chosen by a family to deal with a loss suffered in that family. Here the close relative of a homicide victim would seek to avenge his death, but not until proper judgment was made.

35:19 Swift retribution according to the law of Gen. 9:5, 6.

35:24 the congregation shall judge between the manslayer and the avenger. The congregation was called to decide the motive of the killer, whether it was with or without hostility. If there was evil intent, the killer was turned over to the avenger to be put to death. If, however, hostility could not be proven to exist between the killer and the victim, then the killer was allowed to remain in the city of refuge.

35:25 until the death of the high priest. The manslayer without evil intent was to remain in the city of refuge until the death of the High-Priest. The death of the High-Priest marked the end of an old era and the beginning of a new one for the manslayer.

35:30 witnesses. No one could be judged guilty of death on the testimony of only one witness. Two or more witnesses were required in all capital cases (cf. Deut. 17:6; 19:15).

35:33 blood defiles the land. Though murder and inadvertent killing polluted the land, murder was atoned for by the death of the murderer. Failure to observe these principles would make the Land unclean. If the whole Land became unclean, then the Lord would no longer be able to dwell in their midst.

Numbers 36

36:1–13 The issue raised here stemmed from a decision regarding female inheritance in 27:1–11. Since a tribe would lose an allotted inheritance in the year of Jubilee if an inheriting woman had married into another tribe, the woman of any tribe who inherited land must marry within her own tribe.

36:12 They were married into…Manasseh. The daughters of Zelophehad exemplified the obedience to God’s commandments that should have been practiced by all of Israel. Their inheritance was a direct result of their obedience to the Lord—a basic lesson stressed throughout the whole book of Numbers.

Numbers 1

1:1 a Ex. 19:1; Num. 10:11, 12

1:1 b Ex. 25:22

1:1 c Ex. 40:2, 17; Num. 9:1; 10:11

1:2 d Ex. 30:12; Num. 26:2, 63, 64; 2 Sam. 24:2; 1 Chr. 21:2

1:2 e Ex. 30:12, 13; 38:26

1:3 f Ex. 30:14; 38:26

1:14 g Num. 7:42

1:14 1 Reuel, Num. 2:14

1:16 h Ex. 18:21; Num. 7:2; 1 Chr. 27:16–22

1:16 i Num. 16:2

1:16 j Ex. 18:21, 25; Jer. 5:5; Mic. 3:1, 9; 5:2

1:16 2 called

1:17 k Is. 43:1

1:17 3 designated

1:18 l Ezra 2:59; Heb. 7:3

1:20 m Num. 2:10, 11; 26:5–11; 32:6, 15, 21, 29

1:22 n Num. 2:12, 13; 26:12–14

1:24 o Gen. 30:11; Num. 26:15–18; Josh. 4:12; Jer. 49:1

1:26 p Gen. 29:35; Num. 26:19–22; 2 Sam. 24:9; Ps. 78:68; Matt. 1:2

1:27 q 2 Chr. 17:14

1:28 r Num. 2:5, 6

1:30 s Num. 2:7, 8; 26:26, 27

1:32 t Gen. 48:1–22; Num. 26:28–37; Deut. 33:13–17; Jer. 7:15; Obad. 19

1:34 u Num. 2:20, 21; 26:28–34

1:36 v Gen. 49:27; Num. 26:38–41; 2 Chr. 17:17; Rev. 7:8

1:38 w Gen. 30:6; 46:23; Num. 2:25, 26; 26:42, 43

1:40 x Num. 2:27, 28; 26:44–47

1:44 y Num. 26:64

1:46 z Ex. 12:37; 38:26; Num. 2:32; 26:51, 63; Heb. 11:12; Rev. 7:4–8

1:47 a Num. 2:33; 3:14–22; 26:57–62; 1 Chr. 6:1–47; 21:6

1:49 b Num. 2:33; 26:62

1:50 c Ex. 38:21; Num. 3:7, 8; 4:15, 25–27, 33

1:50 d Num. 3:23, 29, 35, 38

1:51 e Num. 4:5–15; 10:17, 21

1:51 f Num. 10:21

1:51 g Num. 3:10, 38; 4:15, 19, 20; 18:22

1:52 h Num. 2:2, 34; 24:2

1:53 i Num. 1:50

1:53 j Lev. 10:6; Num. 8:19; 16:46; 18:5; 1 Sam. 6:19

1:53 k Num. 8:24; 18:2–4; 1 Chr. 23:32

1:53 4 have in their care

Numbers 2

2:2 a Num. 1:52; 24:2

2:2 b Josh. 3:4

2:2 1 banner

2:3 c Num. 10:5

2:3 d Num. 1:7; 7:12; 10:14; Ruth 4:20; 1 Chr. 2:10; Matt. 1:4; Luke 3:32, 33

2:9 e Num. 10:14

2:9 2 Lit. set forth

2:10 f Num. 10:6

2:14 3 Deuel, Num. 1:14; 7:42

2:16 g Num. 10:18

2:16 4 Lit. set forth second

2:17 h Num. 10:17, 21

2:17 i Num. 1:53

2:17 5 company

2:17 6 whole company

2:17 7 banners

2:24 j Num. 10:22

2:24 8 Lit. set forth third

2:25 9 banner

2:31 k Num. 10:25

2:31 10 Lit. set forth last

2:31 11 banners

2:32 l Ex. 38:26; Num. 1:46; 11:21

2:33 m Num. 1:47; 26:57–62

2:34 n Num. 1:54

2:34 o Num. 24:2, 5, 6

2:34 12 banners

Numbers 3

3:1 a Ex. 6:16–27

3:1 1 Lit. generations

3:2 b Ex. 6:23

3:2 c Lev. 10:1, 2; Num. 26:60, 61; 1 Chr. 24:2

3:3 d Ex. 28:41; Lev. 8

3:3 2 Lit. whose hands he filled

3:4 e Lev. 10:1, 2; Num. 26:61; 1 Chr. 24:2

3:6 f Num. 8:6–22; 18:1–7; Deut. 10:8; 33:8–11

3:7 g Num. 1:50; 8:11, 15, 24, 26

3:9 h Num. 8:19; 18:6, 7

3:9 3 Sam., LXX Me

3:10 i Ex. 29:9; Num. 18:7

3:10 j Num. 1:51; 3:38; 16:40

3:12 k Num. 3:41; 8:16; 18:6

3:12 l Ex. 13:2; Num. 3:45; 8:14

3:13 m Ex. 13:2; Lev. 27:26; Num. 8:16, 17; Neh. 10:36; Luke 2:23

3:13 n Ex. 13:12, 15; Num. 8:17

3:15 o Num. 3:39; 26:62

3:16 4 Lit. mouth

3:17 p Gen. 46:11; Ex. 6:16–22; Num. 26:57; 1 Chr. 6:1, 16; 23:6

3:18 q Num. 4:38–41

3:18 r Ex. 6:17

3:19 s Num. 4:34–37

3:19 t Ex. 6:18

3:20 u Ex. 6:19; Num. 4:42–45

3:23 v Num. 1:53

3:25 w Num. 4:24–26

3:25 x Ex. 25:9

3:25 y Ex. 26:1

3:25 z Ex. 26:7, 14

3:25 a Ex. 26:36

3:26 b Ex. 27:9, 12, 14, 15

3:26 c Ex. 27:16

3:26 d Ex. 35:18

3:27 e 1 Chr. 26:23

3:28 5 Some LXX mss. three

3:28 6 taking care of

3:29 f Ex. 6:18; Num. 1:53

3:30 g Lev. 10:4

3:31 h Num. 4:15

3:31 i Ex. 25:10

3:31 j Ex. 25:23

3:31 k Ex. 25:31

3:31 l Ex. 27:1; 30:1

3:31 m Ex. 26:31–33

3:35 n Num. 1:53; 2:25

3:36 o Num. 4:31, 32

3:38 p Num. 1:53

3:38 q Num. 18:5

3:38 r Num. 3:7, 8

3:38 s Num. 3:10

3:39 t Num. 3:43; 4:48; 26:62

3:40 u Num. 3:15

3:40 7 Take a census of

3:41 v Num. 3:12, 45

3:45 w Num. 3:12, 41

3:46 x Ex. 13:13, 15; Num. 18:15, 16

3:46 y Num. 3:39, 43

3:47 z Lev. 27:6; Num. 18:16

3:47 a Num. 1:2, 18, 20

3:47 b Ex. 30:13

3:50 c Num. 3:46, 47

3:51 d Num. 3:48

Numbers 4

4:2 a Num. 3:27–32

4:3 b Num. 4:23, 30, 35; 8:24; 1 Chr. 23:3, 24, 27; Ezra 3:8

4:4 c Num. 4:15

4:4 d Num. 4:19

4:5 e Ex. 26:31; Heb. 9:3

4:5 f Ex. 25:10, 16

4:6 g Ex. 39:1

4:6 h Ex. 25:13; 1 Kin. 8:7, 8

4:7 i Ex. 25:23, 29, 30

4:7 j Lev. 24:5–9

4:7 1 jars for the drink offering

4:7 2 Lit. continual bread

4:9 k Ex. 25:31

4:9 l Ex. 25:37, 38

4:11 m Ex. 30:1–5

4:12 n Ex. 25:9; 1 Chr. 9:29

4:14 3 bowls

4:15 o Num. 7:9; 10:21; Deut. 31:9; Josh. 4:10; 2 Sam. 6:13; 1 Chr. 15:2, 15

4:15 p 2 Sam. 6:6, 7; 1 Chr. 13:9, 10

4:15 q Num. 3:31

4:16 r Ex. 25:6; Lev. 24:2

4:16 s Ex. 30:34

4:16 t Ex. 29:38

4:16 u Ex. 30:23–25

4:19 v Num. 4:4

4:19 4 assign

4:20 w Ex. 19:21; 1 Sam. 6:19

4:22 x Num. 3:22

4:23 y Num. 4:3; 1 Chr. 23:3, 24, 27

4:24 z Num. 7:7

4:25 a Num. 3:25, 26

4:25 b Ex. 36:8

4:25 c Ex. 26:14

4:27 5 command

4:27 6 assign

4:28 d Num. 4:33

4:28 7 Lit. hand

4:29 e Num. 3:33–37

4:30 f Num. 4:3; 8:24–26

4:31 g Num. 3:36, 37

4:31 h Num. 7:8

4:31 i Ex. 26:15

4:32 j Ex. 25:9; 38:21

4:33 8 Lit. hand

4:34 k Num. 4:2

4:35 l Num. 4:47

4:41 m Num. 4:22

4:42 9 household

4:45 n Num. 4:29

4:46 o Num. 3:39; 26:57–62; 1 Chr. 23:3–23

4:47 p Num. 4:3, 23, 30

4:49 q Num. 4:15, 24, 31

4:49 r Num. 4:1, 21

Numbers 5

5:2 a Lev. 13:3, 8, 46; Num. 12:10, 14, 15

5:2 b Lev. 15:2

5:2 c Lev. 21:1; Num. 9:6, 10; 19:11, 13; 31:19

5:2 1 by contact with

5:3 d Lev. 26:11, 12; Num. 35:34; (2 Cor. 6:16)

5:6 e Lev. 5:14—6:7

5:7 f Lev. 5:5; 26:40, 41; Josh. 7:19; Ps. 32:5; 1 John 1:9

5:7 g Lev. 6:4, 5

5:8 h Lev. 5:15; 6:6, 7; 7:7

5:8 2 redeemer, Heb. goel

5:9 i Ex. 29:28; Lev. 6:17, 18, 26; 7:6–14

5:9 j Lev. 7:32–34; 10:14, 15

5:9 3 heave offering

5:10 k Lev. 10:13

5:10 4 consecrated

5:13 l Lev. 18:20; 20:10

5:13 m John 8:4

5:14 n Prov. 6:34; Song 8:6

5:15 o Lev. 5:11

5:15 p 1 Kin. 17:18; Ezek. 29:16; Heb. 10:3

5:18 q Heb. 13:4

5:21 r Josh. 6:26; 1 Sam. 14:24; Neh. 10:29

5:21 s Jer. 29:22

5:21 5 Lit. fall away

5:22 t Ps. 109:18

5:22 u Deut. 27:15–26

5:25 v Lev. 8:27

5:25 w Lev. 2:2, 9

5:26 x Lev. 2:2, 9

5:27 y Deut. 28:37; Is. 65:15; Jer. 24:9; 29:18, 22; 42:18

5:27 z Num. 5:21

5:29 a Num. 5:19

5:31 b Lev. 20:17, 19, 20

5:31 6 guilt

5:31 7 iniquity

Numbers 6

6:2 a Lev. 27:2; Judg. 13:5; (Lam. 4:7; Amos 2:11, 12); Acts 21:23; Rom. 1:1

6:2 1 Or makes a difficult vow

6:3 b Lev. 10:9; Amos 2:12; Luke 1:15

6:4 2 Separation as a Nazirite

6:5 c Judg. 13:5; 16:17; 1 Sam. 1:11

6:6 d Lev. 21:1–3, 11; Num. 19:11–22

6:7 e Lev. 21:1, 2, 11; Num. 9:6

6:7 3 By touching a dead body

6:8 f (2 Cor. 6:17, 18)

6:9 g Lev. 14:8, 9; Acts 18:18; 21:24

6:10 h Lev. 5:7; 14:22; 15:14, 29

6:12 i Lev. 5:6

6:12 4 void

6:13 j Acts 21:26

6:14 k Lev. 4:2, 27, 32

6:14 l Lev. 3:6

6:15 m Lev. 2:4

6:15 n Ex. 29:2

6:15 o Num. 15:5, 7, 10

6:18 p Num. 6:9; Acts 21:23, 24

6:19 q 1 Sam. 2:15

6:19 r Ex. 29:23, 24

6:19 s Lev. 7:30

6:20 t Ex. 29:27, 28

6:24 u Deut. 28:3–6

6:24 v Ps. 121:7; John 7:11

6:25 w Ps. 31:16; 67:1; 80:3, 7, 19; 119:135; Dan. 9:17

6:25 x Gen. 43:29; Ex. 33:19; Mal. 1:9

6:26 y Ps. 4:6; 89:15

6:26 z Lev. 26:6; Is. 26:3, 12; John 14:27; Phil. 4:7

6:26 5 Look upon you with favor

6:27 a Deut. 28:10; 2 Sam. 7:23; 2 Chr. 7:14; Is. 43:7; Dan. 9:18, 19

6:27 b Ex. 20:24; Num. 23:20; Ps. 5:12; 67:7; 115:12, 13; Eph. 1:3

6:27 6 invoke

Numbers 7

7:1 a Ex. 40:17–33

7:1 b Lev. 8:10, 11

7:2 c Num. 1:4

7:2 1 Lit. who stood over

7:7 d Num. 4:24–28

7:8 e Num. 4:29–33

7:8 2 Lit. hand

7:9 f Num. 4:15

7:9 g Num. 4:6–14

7:10 h Num. 7:1; Deut. 20:5; 1 Kin. 8:63; 2 Chr. 7:5, 9; Ezra 6:16; Neh. 12:27

7:12 i Num. 2:3

7:13 j Ex. 30:13

7:13 k Lev. 2:1

7:14 l Ex. 30:34, 35

7:15 m Lev. 1:2

7:15 n Ex. 12:5

7:16 o Lev. 4:23

7:17 p Lev. 3:1

7:30 q Num. 1:5; 2:10

7:36 r Num. 1:6; 2:12; 7:41

7:42 s Num. 1:14; 2:14; 10:20

7:42 3 Reuel, Num. 2:14

7:45 t Ps. 40:6

7:48 u Num. 1:10; 2:18; 1 Chr. 7:26

7:54 v Num. 1:10; 2:20

7:60 w Num. 1:11; 2:22

7:66 x Num. 1:12; 2:25

7:72 y Num. 1:13; 2:27

7:78 z Num. 1:15; 2:29

7:84 a Num. 7:10

7:88 b Num. 7:1, 10

7:89 c (Ex. 33:9, 11); Num. 12:8

7:89 d Ex. 25:21, 22

7:89 e Ps. 80:1; 99:1

Numbers 8

8:2 a Lev. 24:2–4

8:2 b Ex. 25:37; 40:25

8:4 c Ex. 25:31

8:4 d Ex. 25:18

8:4 e Ex. 25:40; Acts 7:44

8:7 f Num. 19:9, 13, 17, 20; Ps. 51:2, 7; (Heb. 9:13, 14)

8:7 g Lev. 14:8, 9

8:7 1 Heb. let them cause a razor to pass over

8:8 h Lev. 2:1; Num. 15:8–10

8:9 i Ex. 29:4; 40:12

8:9 j Lev. 8:3

8:10 k Lev. 1:4

8:11 l Num. 18:6

8:11 2 present

8:12 m Ex. 29:10

8:14 n Num. 16:9

8:14 o Num. 3:12, 45; 16:9

8:15 p Num. 8:11, 13

8:16 q Num. 3:9

8:16 r Ex. 13:2; Num. 3:12, 45

8:17 s Ex. 12:2, 12, 13, 15; Num. 3:13; Luke 2:23

8:17 3 set them apart

8:19 t Num. 3:9

8:19 u Num. 1:53; 16:46; 18:5; 2 Chr. 26:16

8:21 v Num. 8:7

8:22 w Num. 8:15

8:22 x Num. 8:5

8:24 y Num. 4:3; 1 Chr. 23:3, 24, 27

8:26 z Num. 1:53

Numbers 9

9:2 a Ex. 12:1–16; Lev. 23:5; Num. 28:16; Deut. 16:1, 2

9:2 b 2 Chr. 30:1–15; Luke 22:7; (1 Cor. 5:7, 8)

9:3 1 Lit. between the evenings

9:3 2 observe

9:3 3 statutes

9:5 c Josh. 5:10

9:6 d Num. 5:2; 19:11–22; John 18:28

9:6 e Ex. 18:15, 19, 26; Num. 27:2

9:8 f Ex. 18:22; Num. 27:5

9:10 4 descendants

9:11 g 2 Chr. 30:2, 15

9:11 h Ex. 12:8

9:12 i Ex. 12:10

9:12 j Ex. 12:46; (John 19:36)

9:12 k Ex. 12:43

9:12 5 statutes

9:13 l Gen. 17:14; Ex. 12:15, 47

9:13 m Num. 9:7

9:13 n Num. 5:31

9:14 o Ex. 12:49; Lev. 24:22; Num. 15:15, 16, 29

9:14 6 As a resident alien

9:14 7 statute

9:15 p Ex. 40:33, 34; Neh. 9:12, 19; Ps. 78:14

9:15 q Is. 4:5

9:15 r Ex. 13:21, 22; 40:38

9:17 s Ex. 40:36–38; Num. 10:11, 12, 33, 34; Ps. 80:1

9:17 8 lifted up

9:18 t 1 Cor. 10:1

9:18 9 Lit. mouth

9:19 u Num. 1:53; 3:8

9:22 v Ex. 40:36, 37

9:23 w Num. 9:19

Numbers 10

10:2 a Is. 1:13

10:3 b Jer. 4:5; Joel 2:15

10:4 c Ex. 18:21; Num. 1:16; 7:2

10:5 d Joel 2:1

10:5 e Num. 2:3

10:6 f Num. 2:10

10:7 g Num. 10:3

10:7 h Joel 2:1

10:8 i Num. 31:6; Josh. 6:4; 1 Chr. 15:24; 2 Chr. 13:12

10:8 1 statute

10:9 j Num. 31:6; Josh. 6:5; 2 Chr. 13:14

10:9 k Judg. 2:18; 4:3; 6:9; 10:8, 12

10:9 l Gen. 8:1; Ps. 106:4

10:10 m Lev. 23:24; Num. 29:1; 1 Chr. 15:24; 2 Chr. 5:12; Ps. 81:3

10:10 n Lev. 23:24; Num. 10:9

10:11 o Num. 9:17

10:12 p Ex. 19:1; Num. 1:1; 9:5

10:12 q Ex. 40:36

10:12 r Gen. 21:21; Num. 12:16; Deut. 1:1

10:13 s Num. 10:5, 6

10:14 t Num. 2:3–9

10:14 u Num. 1:7

10:14 2 banner

10:17 v Num. 1:51

10:17 w Num. 4:21–32; 7:7–9

10:18 x Num. 2:10–16

10:21 y Num. 4:4–20; 7:9

10:21 3 Prepared by the Gershonites and the Merarites

10:22 z Num. 2:18–24

10:25 a Num. 2:25–31; Josh. 6:9

10:28 b Num. 2:34

10:29 c Judg. 4:11

10:29 d Ex. 2:18; 3:1; 18:12

10:29 e Gen. 12:7; Ex. 6:4–8

10:29 f Judg. 1:16

10:29 g Gen. 32:12; Ex. 3:8

10:29 4 Jethro, Ex. 3:1; LXX Raguel

10:31 h Job 29:15

10:31 5 Act as our guide

10:32 i Ex. 18:9; Lev. 19:34; Judg. 1:16

10:33 j Ex. 3:1; Deut. 1:6

10:33 k Deut. 1:33; Josh. 3:3–6; Ezek. 20:6

10:34 l Ex. 13:21; Neh. 9:12, 19

10:35 m Ps. 68:1, 2; 132:8; Is. 17:12–14

Numbers 11

11:1 a Num. 14:2; 16:11; 17:5; Deut. 9:22

11:1 b Ps. 78:21

11:1 c Lev. 10:2; 2 Kin. 1:12

11:2 d Num. 12:11, 13; 21:7

11:2 e (James 5:16)

11:2 1 extinguished

11:3 2 Lit. Burning

11:4 f Ex. 12:38

11:4 g 1 Cor. 10:6

11:4 h (Ps. 78:18)

11:4 3 Lit. lusted intensely

11:5 i Ex. 16:3

11:6 j Num. 21:5

11:7 k Ex. 16:14, 31

11:8 l Ex. 16:31

11:9 m Ex. 16:13, 14

11:10 n Ps. 78:21

11:11 o Ex. 5:22; Deut. 1:12

11:11 4 responsibility

11:12 p Is. 40:11

11:12 q Is. 49:23; 1 Thess. 2:7

11:12 r Gen. 26:3

11:12 5 solemnly promised

11:13 s Matt. 15:33; Mark 8:4

11:14 t Ex. 18:18; Deut. 1:12

11:15 u Rev. 3:17

11:16 v Ex. 18:25; 24:1, 9

11:16 w Deut. 16:18

11:17 x 1 Sam. 10:6; 2 Kin. 2:15; (Joel 2:28)

11:18 y Ex. 16:7

11:18 6 Set yourselves apart

11:20 z Ps. 78:29; 106:15

11:20 a 1 Sam. 10:19

11:20 b Num. 21:5

11:21 c Gen. 12:2; Ex. 12:37; Num. 1:46; 2:32

11:22 d 2 Kin. 7:2

11:23 e Is. 50:2; 59:1

11:23 f Num. 23:19

11:23 7 Is the LORD’s power limited?

11:24 g Num. 11:16

11:25 h 2 Kin. 2:15

11:25 i 1 Sam. 10:5, 6, 10; Joel 2:28; Acts 2:17, 18; 1 Cor. 14:1

11:25 8 Tg., Vg. and they did not cease

11:26 j Jer. 36:5

11:28 k (Mark 9:38–40; Luke 9:49)

11:29 l 1 Cor. 14:5

11:29 9 jealous

11:31 m Ex. 16:13; Ps. 78:26–28; 105:40

11:32 n Ex. 16:36; Ezek. 45:11

11:33 o Ps. 78:29–31; 106:15

11:34 10 Lit. Graves of Craving

11:35 p Num. 33:17

Numbers 12

12:1 a Ex. 15:20, 21; Num. 20:1

12:1 b Num. 11:1

12:1 c Ex. 2:21

12:1 1 criticized

12:1 2 Cushite

12:2 d Num. 16:3

12:2 e Ex. 15:20; Mic. 6:4

12:2 f Gen. 29:33; Num. 11:1; 2 Kin. 19:4; Is. 37:4; Ezek. 35:12, 13

12:4 g (Ps. 76:9)

12:5 h Ex. 19:9; 34:5; Num. 11:25; 16:19

12:6 i Gen. 46:2; 1 Sam. 3:15; Job 33:15; Ezek. 1:1; Dan. 8:2; Luke 1:11; Acts 10:11, 17; 22:17, 18

12:6 j Gen. 31:10; 1 Kin. 3:5, 15; Matt. 1:20

12:7 k Josh. 1:1; Ps. 105:26

12:7 l Heb. 3:2, 5

12:7 m 1 Tim. 1:12

12:8 n Ex. 33:11; Deut. 34:10; Hos. 12:13

12:8 o (1 Cor. 13:12)

12:8 p Ex. 33:19–23

12:8 q 2 Pet. 2:10; Jude 8

12:8 3 appearing

12:8 4 riddles

12:10 r Deut. 24:9

12:10 s Ex. 4:6; 2 Kin. 5:27; 15:5; 2 Chr. 26:19, 20

12:11 t 2 Sam. 19:19; 24:10

12:11 5 the penalty for this

12:12 u Ps. 88:4

12:13 v Ps. 103:3

12:14 w Deut. 25:9; Job 30:10; Is. 50:6

12:14 x Lev. 13:46; Num. 5:1–4

12:14 6 exiled

12:15 y Deut. 24:9; 2 Chr. 26:20, 21

12:16 z Num. 11:35; 33:17, 18

Numbers 13

13:2 a Num. 32:8; Deut. 1:22; 9:23

13:3 b Num. 12:16; 32:8; Deut. 1:19; 9:23

13:6 c Num. 34:19

13:6 d Num. 14:6, 30; Josh. 14:6, 7; Judg. 1:12; 1 Chr. 4:15

13:8 1 LXX, Vg. Oshea

13:16 e Ex. 17:9; Deut. 32:44

13:16 2 secretly search

13:16 3 LXX, Vg. Oshea

13:17 f Judg. 1:9

13:20 g Deut. 31:6, 7, 23

13:20 4 fertile or barren

13:21 h Num. 20:1; 27:14; 33:36; Josh. 15:1

13:21 i Josh. 19:28

13:21 j Num. 34:8; Josh. 13:5

13:22 k Josh. 15:13, 14; Judg. 1:10

13:22 l Josh. 11:21, 22

13:23 m Gen. 14:13; Num. 13:24; 32:9; Deut. 1:24, 25

13:23 5 Wadi

13:24 6 Lit. Cluster

13:26 n Num. 20:1, 16; 32:8; 33:36; Deut. 1:19; Josh. 14:6

13:27 o Ex. 3:8, 17; 13:5; 33:3

13:27 p Deut. 1:25

13:27 7 Has an abundance of food

13:28 q Deut. 1:28; 9:1, 2

13:28 r Josh. 11:21, 22

13:29 s Ex. 17:8; Judg. 6:3

13:30 t Num. 14:6, 24

13:31 u Num. 32:9; Deut. 1:28; 9:1–3; Josh. 14:8

13:32 v Num. 14:36, 37; Ps. 106:24

13:32 w Amos 2:9

13:33 x Deut. 1:28; 9:2; Josh. 11:21

13:33 y Is. 40:22

13:33 z 1 Sam. 17:42

13:33 8 Heb. nephilim

13:33 9 As mere insects

Numbers 14

14:1 a Num. 11:4; Deut. 1:45

14:2 b Ex. 16:2; 17:3; Num. 16:41; Ps. 106:25; 1 Cor. 10:10

14:3 c Num. 14:31; Deut. 1:39

14:3 1 be killed in battle

14:4 d Neh. 9:17

14:4 e Deut. 17:16; Acts 7:39

14:5 2 prostrated themselves

14:7 f Num. 13:27; Deut. 1:25

14:8 g Deut. 10:15; 2 Sam. 15:25, 26; 1 Kin. 10:9; Ps. 147:11

14:8 h Ex. 3:8; Num. 13:27

14:9 i Deut. 1:26; 9:7, 23, 24; 1 Sam. 15:23

14:9 j Deut. 7:18

14:9 k Num. 24:8

14:9 l Gen. 48:21; Ex. 33:16; Deut. 20:1, 3, 4; 31:6–8; Josh. 1:5; Judg. 1:22; 2 Chr. 13:12; Ps. 46:7, 11; Zech. 8:23; Matt. 28:20; Heb. 13:5

14:9 3 They shall be as food for our consumption.

14:10 m Ex. 17:4

14:10 n Ex. 16:10; Lev. 9:23

14:11 o Ps. 95:8; Heb. 3:8

14:11 p Deut. 9:23; (John 12:37)

14:11 4 despise

14:11 5 miraculous signs

14:12 q Ex. 32:10

14:13 r Ps. 106:23

14:13 s Ex. 32:12; Deut. 9:26–28; 32:27

14:14 t Deut. 2:25

14:16 u Deut. 9:28

14:18 v Ex. 34:6, 7; Deut. 5:10; 7:9; Ps. 103:8; 145:8; Jon. 4:2

14:18 w Ex. 20:5; Deut. 5:9

14:19 x Ex. 32:32; 34:9

14:19 y Ps. 51:1; 106:45

14:19 z Ps. 78:38

14:20 a 2 Sam. 12:13; Mic. 7:18–20; (1 John 5:14–16)

14:21 b Ps. 72:19; Is. 6:3; 66:18, 19; Hab. 2:14

14:22 c Deut. 1:35; 1 Cor. 10:5; Heb. 3:17

14:22 d Gen. 31:7

14:23 e Num. 26:65; 32:11; Heb. 3:18

14:23 6 solemnly promised

14:24 f Josh. 14:6, 8, 9

14:24 g Num. 32:12

14:25 h Num. 21:4; Deut. 1:40

14:27 i Ex. 16:28

14:27 j Ex. 16:12

14:28 k Deut. 1:35; 2:14, 15; Heb. 3:16–19

14:29 l Num. 1:45, 46; 26:64; Josh. 5:6

14:30 m Num. 26:65; 32:12; Deut. 1:36–38; Josh. 14:6–15

14:30 7 solemnly promised

14:31 n Num. 14:3; Deut. 1:39

14:31 o Ps. 106:24

14:31 8 be acquainted with

14:32 p Num. 26:64, 65; 32:13; 1 Cor. 10:5

14:32 9 You shall die.

14:33 q Num. 32:13; Ps. 107:40

14:33 r Deut. 2:14

14:33 s Ezek. 23:35

14:33 10 Vg. wanderers

14:34 t Num. 13:25

14:34 u Ps. 95:10; Ezek. 4:6

14:34 v 1 Kin. 8:56; (Heb. 4:1)

14:34 11 iniquity

14:34 12 opposition

14:35 w Num. 23:19

14:35 x 1 Cor. 10:5

14:37 y Num. 16:49; (1 Cor. 10:10); Heb. 3:17, 18

14:38 z Josh. 14:6, 10

14:39 a Ex. 33:4

14:40 b Deut. 1:41–44

14:41 13 overstep

14:42 c Deut. 1:42; 31:17

14:43 d 2 Chr. 15:2

14:44 e Deut. 1:43

14:45 f Num. 21:3

Numbers 15

15:2 a Lev. 23:10; Num. 15:18; Deut. 7:1

15:3 b Lev. 1:2, 3

15:3 c Lev. 7:16; 22:18, 21

15:3 d Lev. 23:2, 8, 12, 38; Num. 28:18, 19, 27; Deut. 16:10

15:3 e Gen. 8:21; Ex. 29:18; Lev. 1:9

15:3 1 pleasing

15:4 f Lev. 2:1; 6:14

15:4 g Ex. 29:40; Lev. 23:13

15:4 h Lev. 14:10; Num. 28:5

15:5 i Num. 28:7, 14

15:5 j Lev. 1:10; 3:6; Num. 15:11; 28:4, 5

15:6 k Num. 28:12, 14

15:8 l Lev. 7:11

15:9 m Num. 28:12, 14

15:11 n Num. 28

15:14 2 As a resident alien

15:15 o Ex. 12:49; Num. 9:14; 15:29

15:15 3 statute

15:18 p Num. 15:2; Deut. 26:1

15:19 q Josh. 5:11, 12

15:20 r Ex. 34:26; Lev. 23:10, 14, 17; Deut. 26:2, 10; Prov. 3:9, 10

15:20 s Lev. 2:14; 23:10, 16

15:22 t Lev. 4:2

15:24 u Lev. 4:13

15:24 v Num. 15:8–10

15:24 w Lev. 4:23

15:24 4 Lit. away from the eyes

15:25 x Lev. 4:20; (Heb. 2:17)

15:27 y Lev. 4:27–31

15:28 z Lev. 4:35

15:29 a Num. 15:15

15:30 b Num. 14:40–44; Deut. 1:43; 17:12; Ps. 19:13; Heb. 10:26

15:30 5 defiantly, lit. with a high hand

15:30 6 blasphemes

15:30 7 Put to death

15:31 c 2 Sam. 12:9; Prov. 13:13

15:31 8 iniquity

15:32 d Ex. 31:14, 15; 35:2, 3

15:34 e Lev. 24:12

15:35 f Ex. 31:14, 15

15:35 g Lev. 24:14; Deut. 21:21; 1 Kin. 21:13; Acts 7:58

15:38 h Deut. 22:12; Matt. 23:5

15:39 i Ps. 103:18

15:39 j Deut. 29:19

15:39 k Ps. 73:27; 106:39; James 4:4

15:40 l (Lev. 11:44, 45; Rom. 12:1; Col. 1:22; 1 Pet. 1:15, 16)

Numbers 16

16:1 a Ex. 6:21

16:1 b Num. 26:9; Deut. 11:6

16:2 c Num. 1:16; 26:9

16:3 d Num. 12:2; 14:2; Ps. 106:16

16:3 e Ex. 19:6

16:3 f Ex. 29:45

16:3 1 assume too much for

16:4 g Num. 14:5; 20:6

16:5 h (2 Tim. 2:19)

16:5 i Lev. 21:6–8, 12

16:5 j Ezek. 40:46; 44:15, 16

16:5 2 set aside for His use only

16:9 k 1 Sam. 18:23; Is. 7:13

16:9 l Num. 3:41, 45; 8:13–16; Deut. 10:8

16:11 m Ex. 16:7, 8

16:13 n Ex. 16:3; Num. 11:4–6

16:13 o Ex. 2:14; Acts 7:27, 35

16:14 p Num. 14:1–4

16:14 q Ex. 3:8; Lev. 20:24

16:15 r Gen. 4:4, 5

16:15 s 1 Sam. 12:3; Acts 20:33

16:15 3 graciously regard

16:16 t 1 Sam. 12:3, 7

16:19 u Ex. 16:7, 10; Lev. 9:6, 23; Num. 14:10

16:21 v Gen. 19:17; Jer. 51:6

16:21 w Ex. 32:10; 33:5

16:22 x Num. 14:5

16:22 y Num. 27:16; Job 12:10; Eccl. 12:7; Heb. 12:9

16:22 z Gen. 18:23–32; 20:4

16:22 4 prostrated themselves

16:26 a Gen. 19:12, 14, 15, 17

16:27 b Ex. 20:5; Num. 26:11

16:28 c Ex. 3:12; John 5:36

16:28 d Num. 24:13; John 5:30

16:29 e Ex. 20:5; Job 35:15; Is. 10:3

16:30 f Job 31:3; Is. 28:21

16:30 g (Ps. 55:15)

16:31 h Num. 26:10; Ps. 106:17

16:32 i Num. 26:11; 1 Chr. 6:22, 37

16:35 j Lev. 10:2; Num. 11:1–3; 26:10; Ps. 106:18

16:37 k Lev. 27:28

16:38 l Prov. 20:2; Hab. 2:10

16:38 m Num. 17:10; Ezek. 14:8

16:38 5 Or at the cost of their own lives

16:40 n Num. 3:10; 2 Chr. 26:18

16:40 6 reminder

16:41 o Num. 14:2; Ps. 106:25

16:42 p Ex. 40:34

16:46 q Lev. 10:6; Num. 18:5

16:46 7 Lit. covering

16:48 r Num. 25:8; Ps. 106:30

Numbers 17

17:4 a Ex. 25:16

17:4 b Ex. 25:22; 29:42, 43; 30:36; Num. 17:7

17:5 c Num. 16:5

17:5 d Num. 16:11

17:7 e Ex. 38:21; Num. 1:50, 51; 9:15; 18:2; Acts 7:44

17:8 f (Ezek. 17:24); Heb. 9:4

17:10 g Heb. 9:4

17:10 h Num. 16:38; Deut. 9:7, 24

17:10 i Num. 17:5

17:13 j Num. 1:51, 53; 18:4, 7

Numbers 18

18:1 a Num. 17:13

18:1 b Ex. 28:38; Lev. 10:17; 22:16

18:1 1 guilt

18:2 c Gen. 29:34; Num. 1:47

18:2 d Num. 3:5–10

18:2 2 testimony

18:3 e Num. 3:25, 31, 36

18:3 f Num. 16:40

18:3 g Num. 4:15

18:3 3 service

18:4 h Num. 3:10

18:5 i Ex. 27:21; 30:7; Lev. 24:3

18:5 j Num. 8:19; 16:46

18:6 k Num. 3:12, 45

18:6 l Num. 3:9

18:7 m Num. 3:10; 18:5

18:7 n Heb. 9:3, 6

18:7 o Matt. 10:8; 1 Pet. 5:2, 3

18:8 p Lev. 6:16, 18; 7:28–34; Num. 5:9

18:8 q Ex. 29:29; 40:13, 15

18:8 4 custody

18:9 r Lev. 2:2, 3; 10:12, 13

18:9 s Lev. 6:25, 26

18:9 t Lev. 7:7; Num. 5:8–10

18:10 u Lev. 6:16, 26

18:11 v Ex. 29:27, 28; Deut. 18:3–5

18:11 w Lev. 22:1–16

18:11 5 purified

18:12 x Ex. 23:19; Neh. 10:35, 36

18:12 y Ex. 22:29; Lev. 23:20

18:12 6 Lit. fat

18:13 z Ex. 22:29; 23:19; 34:26

18:14 a Lev. 27:1–33

18:14 7 consecrated

18:15 b Ex. 13:2

18:15 c Ex. 13:12–15; Num. 3:46; Luke 2:22–24

18:16 d Lev. 27:6

18:16 e Ex. 30:13

18:17 f Deut. 15:19

18:17 g Lev. 3:2, 5

18:18 h Ex. 29:26–28; Lev. 7:31–36

18:18 8 breast of the wave offering

18:19 i Lev. 2:13; 2 Chr. 13:5; (Mark 9:49, 50)

18:20 j Deut. 10:8, 9; 12:12; 14:27–29; 18:1, 2; Josh. 13:14, 33

18:20 k Ps. 16:5; Ezek. 44:28

18:21 l Lev. 27:30–33; Deut. 14:22–29; Neh. 10:37; 12:44; Mal. 3:8–10; (Heb. 7:4–10)

18:21 m Num. 3:7, 8

18:21 9 a possession

18:22 n Num. 1:51

18:22 o Lev. 22:9

18:24 10 for a possession

18:26 p Neh. 10:38

18:27 q Num. 15:20; (2 Cor. 8:12)

18:29 11 Lit. fat

18:31 r (Matt. 10:10; Luke 10:7); 1 Cor. 9:13; (1 Tim. 5:18)

18:31 12 wages

18:32 s Lev. 19:8; 22:16; Ezek. 22:26

18:32 t Lev. 22:2, 15

Numbers 19

19:2 a Lev. 22:20–25

19:2 b Deut. 21:3; 1 Sam. 6:7

19:2 1 statute

19:2 2 defect

19:3 c Lev. 4:12, 21; Num. 19:9; Heb. 13:11

19:4 d Lev. 4:6; Heb. 9:13

19:5 e Ex. 29:14; Lev. 4:11, 12; 9:11

19:6 f Lev. 14:4, 6, 49

19:6 g Ex. 12:22; 1 Kin. 4:33

19:7 h Lev. 11:25; 15:5; 16:26, 28

19:9 i (Heb. 9:13, 14)

19:9 j Num. 19:13, 20, 21

19:9 3 Lit. impurity

19:11 k Lev. 21:1, 11; Num. 5:2; 6:6; 9:6, 10; 31:19; Lam. 4:14; Hag. 2:13

19:11 4 Lit. soul of man

19:12 l Num. 19:19; 31:19

19:13 m Lev. 22:3–7

19:13 n Lev. 15:31

19:13 o Num. 8:7; 19:9

19:13 p Lev. 7:20; 22:3

19:15 q Lev. 11:32; Num. 31:20

19:16 r Num. 19:11; 31:19

19:17 s Num. 19:9

19:17 5 Lit. living

19:18 t Ps. 51:7

19:19 u Lev. 14:9

19:20 v Num. 19:13

19:22 w Hag. 2:11–13

19:22 x Lev. 15:5

Numbers 20

20:1 a Num. 13:21; 33:36

20:1 b Num. 13:26

20:1 c Ex. 15:20; Num. 26:59

20:2 d Ex. 17:1

20:2 e Num. 16:19, 42

20:3 f Ex. 17:2; Num. 14:2

20:3 g Num. 11:1, 33; 14:37; 16:31–35, 49

20:4 h Ex. 17:3

20:6 i Num. 14:5; 16:4, 22, 45

20:6 j Num. 14:10

20:6 1 prostrated themselves

20:8 k Ex. 4:17, 20; 17:5, 6

20:8 l Neh. 9:15; Ps. 78:15, 16; 105:41; Is. 43:20; 48:21; (1 Cor. 10:4)

20:9 m Num. 17:10

20:10 n Ps. 106:33

20:11 o Ex. 17:6; Deut. 8:15; Ps. 78:16; Is. 48:21; (1 Cor. 10:4)

20:12 p Num. 20:28; 27:14; Deut. 1:37; 3:26, 27; 34:5

20:12 q Lev. 10:3; Ezek. 20:41; 36:23; 1 Pet. 3:15

20:13 r Deut. 33:8; Ps. 106:32

20:13 2 Lit. Contention

20:14 s Judg. 11:16, 17

20:14 t Gen. 36:31–39

20:14 u Deut. 2:4; Obad. 10–12

20:15 v Gen. 46:6; Acts 7:15

20:15 w Ex. 12:40

20:15 x Ex. 1:11; Deut. 26:6; Acts 7:19

20:15 3 did evil to

20:16 y Ex. 2:23; 3:7

20:16 z Ex. 3:2; 14:19

20:17 a Num. 21:22

20:18 b Num. 24:18; Ps. 137:7; Ezek. 25:12, 13; Obad. 10–15

20:19 c Deut. 2:6, 28

20:20 d Judg. 11:17

20:21 e Deut. 2:27, 30

20:21 f Deut. 2:8; Judg. 11:18

20:22 g Num. 33:37

20:22 h Num. 21:4

20:24 i Gen. 25:8; Deut. 32:50

20:24 4 Die and join his ancestors

20:25 j Num. 33:38; Deut. 32:50

20:28 k Ex. 29:29, 30; Deut. 10:6

20:28 l Num. 33:38

20:29 m Gen. 50:3, 10; Deut. 34:8

Numbers 21

21:1 a Num. 33:40; Josh. 12:14; Judg. 1:16

21:2 b Gen. 28:20; Judg. 11:30

21:2 c Deut. 2:34

21:3 1 Lit. Utter Destruction

21:4 d Judg. 11:18

21:4 2 impatient

21:5 e Num. 20:4, 5

21:5 3 detests

21:6 f 1 Cor. 10:9

21:6 g Deut. 8:15

21:7 h Num. 11:2; Ps. 78:34; Is. 26:16; Hos. 5:15

21:7 i Lev. 26:40

21:7 j Ex. 8:8; 1 Sam. 12:19; 1 Kin. 13:6; Acts 8:24

21:8 k (John 3:14, 15)

21:8 l Is. 14:29; 30:6

21:9 m 2 Kin. 18:4; John 3:14, 15

21:10 n Num. 33:43, 44

21:11 4 Lit. The Heaps of Abarim

21:12 o Deut. 2:13

21:13 p Num. 22:36; Judg. 11:18

21:14 5 Ancient unknown places; Vg. What He did in the Red Sea

21:15 q Num. 21:28; Deut. 2:9, 18, 29

21:16 r Judg. 9:21

21:17 s Ex. 15:1

21:18 t Is. 33:22

21:20 u Num. 23:28

21:20 6 Lit. field

21:20 7 Heb. Jeshimon

21:21 v Num. 32:33; Deut. 2:26–37; Judg. 11:19

21:22 w Num. 20:16, 17

21:23 x Deut. 29:7

21:23 y Deut. 2:32; Judg. 11:20

21:23 8 attacked

21:24 z Deut. 2:33; Josh. 12:1; Neh. 9:22; Ps. 135:10; 136:19; Amos 2:9

21:25 a Amos 2:10

21:27 9 parables

21:28 b Jer. 48:45, 46

21:28 c Deut. 2:9, 18; Is. 15:1

21:28 d Num. 22:41; 33:52

21:29 e Jer. 48:46

21:29 f Judg. 11:24; 1 Kin. 11:33; 2 Kin. 23:13

21:29 g Is. 15:2, 5

21:29 h Is. 16:2

21:30 i Num. 32:3, 34; Jer. 48:18, 22

21:30 j Is. 15:2

21:32 k Num. 32:1, 3, 35; Jer. 48:32

21:32 10 secretly search

21:33 l Deut. 29:7

21:33 m Deut. 3:1

21:33 n Josh. 13:12

21:34 o Deut. 3:2

21:34 p Num. 21:24; Ps. 135:10; 136:20

21:34 11 given you victory over him

21:35 q Deut. 3:3, 4; 29:7; Josh. 13:12

Numbers 22

22:1 a Num. 33:48, 49

22:2 b Josh. 24:9; Judg. 11:25; Mic. 6:5; Rev. 2:14

22:3 c Ex. 15:15

22:4 d Num. 25:15–18; 31:1–3; Josh. 13:21

22:4 1 consume

22:5 e Num. 31:8, 16; Deut. 23:4; Josh. 13:22; 24:9; Neh. 13:1, 2; Mic. 6:5; 2 Pet. 2:15; Jude 11; Rev. 2:14

22:5 f Deut. 23:4

22:5 2 The Euphrates

22:5 3 Or the people of Amau

22:6 g Num. 22:17; 23:7, 8

22:6 h Num. 22:12; 24:9

22:7 i 1 Sam. 9:7, 8

22:8 j Num. 22:19

22:9 k Gen. 20:3

22:12 l Num. 23:20; (Rom. 11:28)

22:15 4 distinguished

22:17 m Num. 24:11

22:17 n Num. 22:6

22:18 o Num. 22:38; 24:13

22:18 p 1 Kin. 22:14; 2 Chr. 18:13

22:19 q Num. 22:8

22:20 r Num. 22:9

22:20 s Num. 22:35; 23:5, 12, 16, 26; 24:13

22:22 t Ex. 4:24

22:23 u Josh. 5:13; 2 Kin. 6:17; Dan. 10:7; Acts 22:9

22:28 v 2 Pet. 2:16

22:29 w (Prov. 12:10; Matt. 15:19)

22:29 5 mocked

22:30 x 2 Pet. 2:16

22:30 6 accustomed

22:31 y Gen. 21:19; 2 Kin. 6:17; Luke 24:16, 31

22:32 z (2 Pet. 2:14, 15)

22:32 7 as an adversary

22:32 8 contrary

22:34 a 1 Sam. 15:24, 30; 26:21; 2 Sam. 12:13

22:34 9 Lit. is evil in your eyes

22:35 b Num. 22:20

22:36 c Gen. 14:17

22:36 d Num. 21:13

22:37 e Num. 22:17; 24:11

22:38 f Num. 23:26; 24:13; 1 Kin. 22:14; 2 Chr. 18:13

22:41 g Num. 21:28; Deut. 12:2

22:41 10 the farthest extent

Numbers 23

23:1 a Num. 23:29

23:2 b Num. 23:14, 30

23:3 c Num. 23:15

23:3 d Num. 23:4, 16

23:4 e Num. 23:16

23:5 f Num. 22:20, 35, 38; 23:16; Deut. 18:18; Jer. 1:9

23:7 g Deut. 23:4; Job 27:1; 29:1; Ps. 78:2

23:7 h Num. 22:6, 11, 17

23:7 i 1 Sam. 17:10

23:7 1 prophetic discourse

23:8 j Num. 22:12

23:9 k Deut. 32:8; 33:28; Josh. 11:23

23:9 l Ex. 33:16; Ezra 9:2; (Eph. 2:14)

23:10 m Gen. 13:16; 22:17; 28:14; 2 Chr. 1:9

23:10 n Ps. 116:15

23:10 2 Or dust cloud

23:11 o Num. 22:11

23:12 p Num. 22:38

23:14 q Num. 23:1, 2

23:15 3 So with MT, Tg., Vg.; Syr. call; LXX go and ask God

23:16 r Num. 22:35; 23:5

23:18 s Judg. 3:20

23:19 t 1 Sam. 15:29; Mal. 3:6; James 1:17

23:19 u Num. 11:23; 1 Kin. 8:56

23:20 v Gen. 12:2; 22:17; Num. 22:12

23:21 w Ps. 32:2; (Rom. 4:7, 8)

23:21 x Ps. 89:15–18

23:21 4 trouble

23:22 y Num. 24:8

23:22 z Deut. 33:17; Job 39:10

23:23 a Ps. 31:19; 44:1

23:23 5 enchantment

23:23 6 fortune-telling

23:24 b Gen. 49:9

23:24 c Gen. 49:27; Josh. 11:23

23:26 d Num. 22:38

23:28 e Num. 21:20

23:28 7 Heb. Jeshimon

Numbers 24

24:1 a Num. 23:3, 15

24:1 1 enchantments

24:2 b Num. 2:2, 34

24:2 c Num. 11:25; 1 Sam. 10:10; 19:20, 23; 2 Chr. 15:1

24:3 d Num. 23:7, 18

24:4 e Ezek. 1:28

24:6 f Ps. 1:3; Jer. 17:8

24:6 g Ps. 104:16

24:7 h Jer. 51:13; Rev. 17:1, 15

24:7 i 1 Sam. 15:8, 9

24:7 j 2 Sam. 5:12; 1 Chr. 14:2

24:8 k Num. 23:22

24:8 l Num. 14:9; 23:24

24:8 m Ps. 2:9; Jer. 50:17

24:8 n Ps. 45:5

24:9 o Gen. 49:9; Num. 23:24

24:9 p Gen. 12:3; 27:29

24:10 q Ezek. 21:14, 17

24:10 r Num. 23:11; Neh. 13:2

24:11 s Num. 22:17, 37

24:14 t (Mic. 6:5)

24:14 u Gen. 49:1; Deut. 4:30; Dan. 2:28

24:17 v Rev. 1:7; Matt. 1:2; Luke 3:34

24:17 w Matt. 2:2

24:17 x Gen. 49:10

24:17 2 shatter the forehead

24:17 3 Heb. Sheth, Jer. 48:45

24:18 y 2 Sam. 8:14

24:18 4 mightily

24:19 z Gen. 49:10; Amos 9:11, 12

24:19 5 shall rule

24:24 a Gen. 10:4; Ezek. 27:6; Dan. 11:30

24:24 b Gen. 10:21, 25

24:24 6 Heb. Kittim

24:24 7 Lit. he or that one

24:25 c Num. 22:5; 31:8

Numbers 25

25:1 a Num. 33:49; Josh. 2:1

25:1 b Rev. 2:14

25:1 1 Heb. Shittim

25:2 c Josh. 22:17; Hos. 9:10

25:2 d Ex. 34:15; Deut. 32:38; 1 Cor. 10:20

25:2 e Ex. 20:5

25:3 f Ps. 106:28, 29

25:4 g Deut. 4:3

25:4 h Num. 25:11; Deut. 13:17

25:5 i Ex. 18:21

25:5 j Deut. 13:6, 9

25:6 k Joel 2:17

25:7 l Ps. 106:30

25:7 m Ex. 6:25

25:8 n Ps. 106:30

25:8 o Num. 16:46–48

25:9 p Deut. 4:3

25:11 q Ps. 106:30

25:11 r (Ex. 20:5); Deut. 32:16, 21; 1 Kin. 14:22; Ps. 78:58; Ezek. 16:38

25:12 s (Mal. 2:4, 5; 3:1)

25:12 t Is. 54:10; Ezek. 34:25; 37:26; Mal. 2:5

25:13 u 1 Chr. 6:4–15

25:13 v Ex. 40:15

25:13 w Acts 22:3; Rom. 10:2

25:13 x (Heb. 2:17)

25:13 2 Lit. covering

25:15 y Num. 31:8; Josh. 13:21

25:17 z Num. 31:1–3

25:17 3 be hostile toward

25:18 a Num. 31:16; Rev. 2:14

25:18 4 tricks

Numbers 26

26:1 a Num. 25:9

26:2 b Ex. 30:12; 38:25, 26; Num. 1:2; 14:29

26:2 c Num. 1:3

26:3 d Num. 22:1; 31:12; 33:48; 35:1

26:4 e Num. 1:1

26:5 f Gen. 46:8; Ex. 6:14; 1 Chr. 5:1–3

26:9 g Num. 1:16; 16:1, 2

26:10 h Num. 16:32–35

26:10 i Num. 16:38–40; 1 Cor. 10:6; 2 Pet. 2:6

26:11 j Ex. 6:24; 1 Chr. 6:22, 23

26:12 1 Jemuel, Gen. 46:10; Ex. 6:15

26:12 2 Jarib, 1 Chr. 4:24

26:13 3 Zohar, Gen. 46:10

26:15 4 Ziphion, Gen. 46:16

26:16 5 Ezbon, Gen. 46:16

26:17 6 Sam., Syr. Arodi and Gen. 46:16

26:19 k Gen. 38:2; 46:12

26:20 l 1 Chr. 2:3

26:23 7 So with Sam., LXX, Syr., Vg.; Heb. Puvah, Gen. 46:13; 1 Chr. 7:1

26:23 8 Sam., LXX, Syr., Vg. Puaites

26:24 9 Job, Gen. 46:13

26:26 m Gen. 46:14

26:28 n Gen. 46:20; Deut. 33:16

26:29 o Josh. 17:1

26:29 p 1 Chr. 7:14, 15

26:30 10 Abiezer, Josh. 17:2

26:33 q Num. 27:1; 36:11

26:35 11 Bered, 1 Chr. 7:20

26:38 r Gen. 46:21; 1 Chr. 7:6

26:38 s Gen. 46:21; 1 Chr. 8:1, 2

26:39 t 1 Chr. 7:12

26:39 12 MT Shephupham; Shephuphan, 1 Chr. 8:5

26:39 13 Huppim, Gen. 46:21

26:40 u 1 Chr. 8:3

26:40 14 Addar, 1 Chr. 8:3

26:42 15 Hushim, Gen. 46:23

26:44 v Gen. 46:17; 1 Chr. 7:30

26:48 w Gen. 46:24; 1 Chr. 7:13

26:48 16 Jahziel, 1 Chr. 7:13

26:49 x 1 Chr. 7:13

26:51 y Ex. 12:37; 38:26; Num. 1:46; 11:21

26:53 z Josh. 11:23; 14:1

26:53 a Num. 33:54

26:54 b Num. 33:54

26:55 c Num. 33:54; 34:13; Josh. 11:23; 14:2

26:57 d Gen. 46:11; Ex. 6:16–19; Num. 3:15; 1 Chr. 6:1, 16

26:59 e Ex. 2:1, 2; 6:20

26:60 f Num. 3:2

26:61 g Lev. 10:1, 2; Num. 3:3, 4; 1 Chr. 24:2

26:62 h Num. 3:39

26:62 i Num. 1:49

26:62 j Num. 18:20, 23, 24

26:63 k Num. 26:3

26:64 l Num. 14:29–35; Deut. 2:14–16; Heb. 3:17

26:64 m Num. 1:1–46

26:65 n Num. 14:26–35; (1 Cor. 10:5, 6)

26:65 o Num. 14:30

Numbers 27

27:1 a Num. 26:33; 36:1, 11; Josh. 17:3

27:3 b Num. 14:35; 26:64, 65

27:3 c Num. 16:1, 2

27:4 d Deut. 25:6

27:4 e Josh. 17:4

27:4 1 withdrawn

27:4 2 inheritance

27:5 f Ex. 18:13–26

27:7 g Num. 36:2; Josh. 17:4

27:11 h Num. 35:29

27:12 i Num. 33:47; Deut. 3:23–27; 32:48–52; 34:1–4

27:13 j Num. 20:12, 24, 28; 31:2; Deut. 10:6; 34:5, 6

27:13 3 Die and join your ancestors

27:14 k Num. 20:12, 24; Deut. 1:37; 32:51; Ps. 106:32, 33

27:14 l Ex. 17:7

27:16 m Num. 16:22; Heb. 12:9

27:17 n Deut. 31:2; 1 Sam. 8:20; 18:13; 2 Chr. 1:10

27:17 o 1 Kin. 22:17; Zech. 10:2; Matt. 9:36; Mark 6:34

27:18 p Gen. 41:38; Judg. 3:10; 1 Sam. 16:13, 18

27:18 q Deut. 34:9

27:19 r Deut. 3:28; 31:3, 7, 8, 23

27:19 4 commission

27:20 s Num. 11:17

27:20 t Josh. 1:16–18

27:21 u Judg. 20:18, 23, 26; 1 Sam. 23:9; 30:7

27:21 v Ex. 28:30; 1 Sam. 28:6

27:21 w Josh. 9:14; 1 Sam. 22:10

27:23 x Deut. 3:28; 31:7, 8

27:23 5 commissioned

Numbers 28

28:2 a Lev. 3:11; 21:6, 8; (Mal. 1:7, 12)

28:3 b Ex. 29:38–42

28:5 c Ex. 16:36; Num. 15:4

28:5 d Lev. 2:1

28:6 e Ex. 29:42; Amos 5:25

28:7 f Ex. 29:42

28:8 1 pleasing

28:10 g Ezek. 46:4

28:11 h Num. 10:10; 1 Sam. 20:5; 1 Chr. 23:31; 2 Chr. 2:4; Ezra 3:5; Neh. 10:33; Is. 1:13, 14; Ezek. 45:17; 46:6, 7; Hos. 2:11; Col. 2:16

28:12 i Num. 15:4–12

28:15 j Num. 15:24; 28:3, 22

28:16 k Ex. 12:1–20; Lev. 23:5–8; Num. 9:2–5; Deut. 16:1–8; Ezek. 45:21

28:17 l Lev. 23:6

28:18 m Ex. 12:16; Lev. 23:7

28:18 2 assembly or gathering

28:18 3 occupational

28:19 n Lev. 22:20; Num. 28:31; 29:8; Deut. 15:21

28:22 o Num. 28:15

28:22 4 Lit. covering

28:25 p Ex. 12:16; 13:6; Lev. 23:8

28:26 q Ex. 23:16; 34:22; Lev. 23:10–21; Deut. 16:9–12; Acts 2:1

28:27 r Lev. 23:18, 19

28:30 5 Lit. covering

28:31 s Num. 28:3, 19

28:31 6 defect

Numbers 29

29:1 a Ex. 23:16; 34:22; Lev. 23:23–25

29:6 b Num. 28:11–15

29:6 c Num. 28:3

29:6 d Num. 15:11, 12

29:7 e Lev. 16:29–34; 23:26–32

29:7 f Ps. 35:13; Is. 58:5

29:8 g Num. 28:19

29:11 h Lev. 16:3, 5

29:12 i Lev. 23:33–35; Deut. 16:13–15; Ezek. 45:25

29:13 j Ezra 3:4

29:17 k Lev. 23:36

29:18 l Num. 15:12; 28:7, 14; 29:3, 4, 9, 10

29:21 m Num. 29:18

29:35 n Lev. 23:36

29:35 1 solemn

29:39 o Lev. 23:1–44; 1 Chr. 23:31; 2 Chr. 31:3; Ezra 3:5; Neh. 10:33; Is. 1:14

29:39 p Lev. 7:16; 22:18, 21, 23; 23:38

Numbers 30

30:1 a Num. 1:4, 16; 7:2

30:2 b Lev. 27:2; Deut. 23:21–23; Judg. 11:30, 31, 35; Eccl. 5:4

30:2 c Lev. 5:4; Matt. 14:9; Acts 23:14

30:2 d Job 22:27; Ps. 22:25; 50:14; 66:13, 14; Nah. 1:15

30:4 1 says nothing to interfere

30:8 e (Gen. 3:16)

30:12 2 annulled or invalidated

Numbers 31

31:2 a Num. 25:17

31:2 b Num. 27:12, 13

31:3 c Josh. 13:21

31:6 d Num. 10:9

31:7 e Deut. 20:13; Judg. 21:11; 1 Sam. 27:9; 1 Kin. 11:15, 16

31:7 f Gen. 34:25

31:8 g Josh. 13:21

31:8 h Num. 25:15

31:8 i Num. 31:16; Josh. 13:22

31:11 j Deut. 20:14

31:15 k Deut. 20:14

31:16 l Num. 25:2

31:16 m Num. 24:14; 2 Pet. 2:15; Rev. 2:14

31:16 n Num. 25:9

31:17 o Deut. 7:2; 20:16–18; Judg. 21:11

31:18 p Deut. 21:10–14

31:19 q Num. 5:2

31:19 r Num. 19:11–22

31:21 1 statute

31:23 s Num. 19:9, 17

31:24 t Lev. 11:25

31:26 2 captured

31:27 u Josh. 22:8; 1 Sam. 30:24

31:28 v Num. 31:30, 47

31:28 3 tax

31:29 w Deut. 18:1–5

31:30 x Num. 31:42–47

31:30 y Num. 3:7, 8, 25, 31, 36; 18:3, 4

31:30 4 perform the service

31:37 5 tax

31:41 z Num. 5:9, 10; 18:8, 19

31:47 a Num. 31:30

31:50 b Ex. 30:12–16

31:50 6 Lit. covering

31:53 c Num. 31:32; Deut. 20:14

31:54 d Ex. 30:16

Numbers 32

32:1 a Num. 21:32; Josh. 13:25; 2 Sam. 24:5

32:1 b Deut. 3:13

32:3 c Num. 32:36

32:3 d Josh. 13:17, 26

32:3 e Num. 32:38

32:3 f Num. 32:38

32:4 g Num. 21:24, 34, 35

32:7 h Num. 13:27—14:4

32:8 i Num. 13:3, 26

32:8 j Deut. 1:19–25

32:9 k Num. 13:24, 31; Deut. 1:24, 28

32:10 l Num. 14:11; Deut. 1:34–36

32:11 m Num. 14:28, 29; 26:63–65; Deut. 1:35

32:11 n Num. 14:24, 30

32:12 o Num. 14:6–9, 24, 30; Deut. 1:36; Josh. 14:8, 9

32:13 p Num. 14:33–35

32:13 q Num. 26:64, 65

32:14 r Num. 11:1; Deut. 1:34

32:15 s Deut. 30:17, 18; Josh. 22:16–18; 2 Chr. 7:19; 15:2

32:17 t Josh. 4:12, 13

32:18 u Josh. 22:1–4

32:18 1 possessed

32:19 v Josh. 12:1; 13:8

32:20 w Deut. 3:18; Josh. 1:14

32:22 x Deut. 3:20; Josh. 11:23

32:22 y Josh. 22:4

32:22 z Deut. 3:12, 15, 16, 18; Josh. 1:15; 13:8, 32; 22:4, 9

32:23 a Gen. 4:7; 44:16; Josh. 7:1–26; Is. 59:12; (Gal. 6:7)

32:24 b Num. 32:16

32:24 2 what you said you would do

32:26 c Josh. 1:14

32:27 d Josh. 4:12

32:28 e Josh. 1:13

32:33 f Deut. 3:8–17; 29:8; Josh. 12:1–6; 13:8–31; 22:4

32:33 g Num. 21:24, 33, 35

32:34 h Num. 33:45, 46

32:34 i Deut. 2:36

32:35 j Num. 32:1, 3

32:36 k Num. 32:3

32:36 l Num. 32:24

32:37 m Num. 21:27

32:38 n Is. 46:1

32:38 o Ezek. 25:9

32:38 p Ex. 23:13; Josh. 23:7

32:39 q Gen. 50:23; Num. 27:1; 36:1

32:39 3 drove out

32:40 r Deut. 3:12, 13, 15; Josh. 13:31

32:41 s Deut. 3:14; Josh. 13:30

32:41 t Judg. 10:4; 1 Kin. 4:13

32:41 4 Lit. Towns of Jair

Numbers 33

33:1 a Ps. 77:20

33:3 b Ex. 12:37

33:3 c Ex. 12:2; 13:4

33:3 d Ex. 14:8

33:4 e Ex. 12:29

33:4 f (Ex. 12:12; 18:11); Is. 19:1

33:5 g Ex. 12:37

33:6 h Ex. 13:20

33:7 i Ex. 14:1, 2, 9

33:8 j Ex. 14:22; 15:22, 23

33:8 1 Many Heb. mss., Sam., Syr., Tg., Vg. from Pi Hahiroth; cf. Num. 33:7

33:9 k Ex. 15:27

33:11 l Ex. 16:1

33:14 m Ex. 17:1; 19:2

33:15 n Ex. 16:1; 19:1, 2

33:16 o Num. 11:34

33:16 2 Lit. Graves of Craving

33:17 p Num. 11:35

33:18 q Num. 12:16

33:30 r Deut. 10:6

33:32 s Deut. 10:6

33:32 t Deut. 10:7

33:35 u Deut. 2:8; 1 Kin. 9:26; 22:48

33:36 v Num. 20:1; 27:14

33:37 w Num. 20:22, 23; 21:4

33:38 x Num. 20:25, 28; Deut. 10:6; 32:50

33:40 y Num. 21:1

33:43 z Num. 21:10

33:44 a Num. 21:11

33:45 b Num. 32:34

33:45 3 Same as Ije Abarim, v. 44

33:46 c Jer. 48:22; Ezek. 6:14

33:47 d Num. 21:20; Deut. 32:49

33:48 e Num. 22:1; 31:12; 35:1

33:49 f Num. 25:1; Josh. 2:1

33:49 4 Heb. Abel Shittim

33:51 g Deut. 7:1, 2; 9:1; Josh. 3:17

33:52 h Ex. 23:24, 33; 34:13; Deut. 7:2, 5; 12:3; Judg. 2:2; Ps. 106:34–36

33:52 5 Places for pagan worship

33:53 i Deut. 11:31; Josh. 21:43

33:54 j Num. 26:53–56

33:55 k Josh. 23:13; Judg. 2:3

Numbers 34

34:2 a Gen. 17:8; Deut. 1:7, 8; Ps. 78:54, 55; 105:11

34:3 b Josh. 15:1–3; Ezek. 47:13, 19

34:3 c Gen. 14:3; Josh. 15:2

34:4 d Josh. 15:3

34:4 e Num. 13:26; 32:8

34:4 f Josh. 15:3, 4

34:5 g Gen. 15:18; Josh. 15:4, 47; 1 Kin. 8:65; Is. 27:12

34:6 h Ex. 23:31; Josh. 15:12; Ezek. 47:20

34:7 i Num. 33:37

34:8 j Num. 13:21; Josh. 13:5; 2 Kin. 14:25

34:8 k Ezek. 47:15

34:9 l Ezek. 47:17

34:11 m 2 Kin. 23:33; Jer. 39:5, 6

34:11 n Deut. 3:17; Josh. 11:2; 12:3; 13:27; 19:35; Matt. 14:34; Luke 5:1

34:11 1 Lit. shoulder

34:12 o Num. 34:3

34:13 p Gen. 15:18; Num. 26:52–56; Deut. 11:24; Josh. 14:1–5

34:14 q Num. 32:33

34:17 r Josh. 14:1, 2; 19:51

34:18 s Num. 1:4, 16

34:29 2 apportion

Numbers 35

35:1 a Num. 33:50

35:2 b Josh. 14:3, 4; 21:2, 3; Ezek. 45:1; 48:10–20

35:2 c Lev. 25:32–34

35:6 d Deut. 4:41; Josh. 20:2, 7, 8; 21:3, 13

35:7 e Josh. 21:41

35:8 f Josh. 21:3

35:8 g Num. 26:54; 33:54

35:10 h Deut. 19:2; Josh. 20:1–9

35:11 i Ex. 21:13; Num. 35:22–25; Deut. 19:1–13

35:12 j Deut. 19:6; Josh. 20:3, 5, 6

35:13 k Num. 35:6

35:14 l Deut. 4:41; Josh. 20:8

35:15 m Num. 15:16

35:16 n Ex. 21:12, 14; Lev. 24:17; Deut. 19:11, 12

35:19 o Num. 35:21, 24, 27; Deut. 19:6, 12

35:19 1 A family member who is to avenge the victim

35:20 p Gen. 4:8; 2 Sam. 3:27; 20:10; 1 Kin. 2:31, 32

35:20 q Ex. 21:14; Deut. 19:11, 12

35:22 r Ex. 21:13

35:24 s Num. 35:12; Josh. 20:6

35:25 t Josh. 20:6

35:25 u Ex. 29:7; Lev. 4:3; 21:10

35:27 2 Murder

35:29 v Num. 27:11

35:30 w Deut. 17:6; 19:15; Matt. 18:16; John 7:51; 8:17, 18; 2 Cor. 13:1; Heb. 10:28

35:33 x Deut. 21:7, 8; Ps. 106:38

35:33 y Gen. 9:6

35:33 3 Lit. covering

35:34 z Lev. 18:24, 25; Deut. 21:23

35:34 a Ex. 29:45, 46

Numbers 36

36:1 a Num. 26:29

36:1 b Num. 27:1–11

36:2 c Num. 26:55; 33:54; Josh. 17:4

36:2 d Num. 27:1, 5–7

36:3 e Num. 27:4

36:4 f Lev. 25:10

36:5 g Num. 27:7

36:6 h Num. 36:11, 12

36:6 1 Lit. be wives to

36:7 i 1 Kin. 21:3

36:8 j 1 Chr. 23:22

36:11 k Num. 26:33; 27:1

36:13 l Num. 26:3; 33:50

Introduction to Deuteronomy

Title

The English title “Deuteronomy” comes from the Greek Septuagint (LXX) mistranslation of “copy of this law” in 17:18 as “second law,” which was rendered Deuteronomium in the Latin version (Vulgate). The Hebrew title of the book is translated “These are the words,” from the first two Hebrew words of the book. The Hebrew title is a better description of the book since it is not a “second law,” but rather the record of Moses’ words of explanation concerning the law. Deuteronomy completes the five-part literary unit called the Pentateuch.

Author and Date

Moses has been traditionally recognized as the author of Deuteronomy, since the book itself testifies that Moses wrote it (1:1, 5; 31:9, 22, 24). Both the OT (1 Kin. 2:3; 8:53; 2 Kin. 14:6; 18:12) and the NT (Acts 3:22, 23; Rom. 10:19) support the claim of Mosaic authorship. While Deut. 32:48—34:12 was added after Moses’ death (probably by Joshua), the rest of the book came from Moses’ hand just before his death in 1405 B.C.

The majority of the book is comprised of farewell speeches that the 120-year-old Moses gave to Israel, beginning on the first day of the 11th month of the 40th year after the Exodus from Egypt (1:3). These speeches can be dated Jan.–Feb., 1405 B.C. In the last few weeks of Moses’ life, he committed these speeches to writing and gave them to the priests and elders for the coming generations of Israel (31:9, 24–26).

Background and Setting

Like Leviticus, Deuteronomy does not advance historically, but takes place entirely in one location over about one month of time (cf. Deut. 1:3 and 34:8 with Josh. 5:6–12). Israel was encamped in the central rift valley to the E of the Jordan River (Deut. 1:1). This location was referred to in Num. 36:13 as “the plains of Moab,” an area N of the Arnon River across the Jordan River from Jericho. It had been almost 40 years since the Israelites had exited Egypt.

The book of Deuteronomy concentrates on events that took place in the final weeks of Moses’ life. The major event was the verbal communication of divine revelation from Moses to the people of Israel (1:1—30:20; 31:30–32:47; 33:1–29). The only other events recorded were: 1) Moses’ recording the law in a book and his commissioning of Joshua as the new leader (31:1–29); 2) Moses’ viewing of the land of Canaan from Mt. Nebo (32:48–52; 34:1–4); and 3) his death (34:5–12).

The original recipients of Deuteronomy, both in its verbal and written presentations, were the second generation of the nation of Israel. All of that generation from 40 to 60 years of age (except Joshua and Caleb, who were older) had been born in Egypt and had participated as children or teens in the Exodus. Those under 40 had been born and reared in the wilderness. Together, they comprised the generation that was on the verge of conquering the land of Canaan under Joshua, 40 years after they had left Egypt (1:34–39).

Historical and Theological Themes

Like Leviticus, Deuteronomy contains much legal detail, but with an emphasis on the people rather than the priests. As Moses called the second generation of Israel to trust the Lord and be obedient to His covenant made at Horeb (Sinai), he illustrated his points with references to Israel’s past history. He reminded Israel of her rebellion against the Lord at Horeb (9:7-10:11) and at Kadesh (1:26-46), which brought devastating consequences. He also reminded her of the Lord’s faithfulness in giving victory over her enemies (2:24-3:11; 29:2, 7, 8). Most importantly, Moses called the people to take the land that God had promised by oath to their forefathers Abraham, Isaac, and Jacob (1:8; 6:10; 9:5; 29:13; 30:20; 34:4; cf. Gen. 15:18-21; 26:3-5; 35:12). Moses not only looked back, he also looked ahead and saw that Israel’s future failure to obey God would lead to her being scattered among the nations before the fulfillment of His oath to the patriarchs would be completed (4:25-31; 29:22-30:10; 31:26-29).

The book of Deuteronomy, along with Psalms and Isaiah, reveals much about the attributes of God. Thus, it is directly quoted over 40 times in the NT (exceeded only by Psalms and Isaiah) with many more allusions to its content. Deuteronomy reveals that the Lord is the only God (4:39; 6:4), and that He is jealous (4:24), faithful (7:9), loving (7:13), merciful (4:31), yet angered by sin (6:15). This is the God who called Israel to Himself. Over 250 times, Moses repeated the phrase, “the LORD your God” to Israel. Israel was called to obey (28:2), fear (10:12), love (10:12), and serve (10:12) her God by walking in His ways and keeping His commandments (10:12, 13). By obeying Him, the people of Israel would receive His blessings (28:1–14). Obedience and the pursuit of personal holiness is always based upon the character of God. Because of who He is, His people are to be holy (cf., 7:6–11; 8:6, 11, 18; 10:12, 16, 17; 11:13; 13:3, 4; 14:1, 2).

Interpretive Challenges

Three interpretive challenges face the reader of Deuteronomy. First, is the book a singular record, or is it only a part of the larger literary whole, the Pentateuch? The remainder of the Scripture always views the Pentateuch as a unit, and the ultimate meaning of Deuteronomy cannot be divorced from its context in the Pentateuch. The book also assumes the reader is already familiar with the 4 books that precede it; in fact, Deuteronomy brings into focus all that had been revealed in Genesis to Numbers, as well as its implications for the people as they entered the Land. However, every available Hebrew manuscript divides the Pentateuch in exactly the same way as the present text, indicating that the book is a well defined unit recounting the final speeches of Moses to Israel, so it may also be viewed as a singular record.

Second, is the structure of Deuteronomy based on the secular treaties of Moses’ day? During the last 35 years, many evangelical scholars have supported the Mosaic authorship of Deuteronomy by appealing to the similarities between the structure of the book and the ancient Near Eastern treaty form of the mid-second millennium B.C. (the approximate time of Moses). These secular suzerainty treaties (i.e., a ruler dictating his will to his vassals) followed a set pattern not used in the mid-first millennium B.C. These treaties usually contained the following elements: 1) preamble—identifying the parties to the covenant; 2) historical prologue—a history of the king’s dealing with his vassals; 3) general and specific stipulations; 4) witnesses; 5) blessings and curses; and 6) oaths and covenant ratification. Deuteronomy, it is believed, approximates this basic structure. While there is agreement that 1:1–5 is a preamble, 1:5—4:43 a historical prologue, and chaps. 27, 28 feature blessings and cursings, there is no consensus as to how the rest of Deuteronomy fits this structure. While there might have been a covenant renewal on the plains of Moab, this is neither clearly explicit nor implicit in Deuteronomy. It is best to take the book for what it claims to be: the explanation of the law given by Moses for the new generation. The structure follows the speeches given by Moses. See Outline.

Third, what was the covenant made in the land of Moab (29:1)? The majority opinion posits this covenant as a renewal of the Sinaitic Covenant made nearly 40 years before with the first generation. Here, Moses supposedly updated and renewed this same covenant with the second generation of Israel. The second view sees this covenant as a Palestinian Covenant which guarantees the nation of Israel’s right to the land, both at that time and in the future. A third position is that Moses in chaps. 29, 30 anticipated the New Covenant, since he knew Israel would fail to keep the Sinaitic Covenant. The third view seems the best.

Outline

I. Introduction: The Historical Setting of Moses’ Speeches (1:1-4)

II. The First Address by Moses: A Historical Prologue (1:5-4:43)

A. A Historical Review of God’s Gracious Acts from Horeb to Beth Peor (1:5-3:29)

B. An Exhortation to Obey the Law (4:1-40)

C. The Setting Apart of Three Cities of Refuge (4:41-43)

III. The Second Address by Moses: The Stipulations of the Sinaitic Covenant (4:44-28:68)

A. Introduction (4:44-49)

B. The Basic Elements of Israel’s Relationship with the Lord (5:1-11:32)

1. The Ten Commandments (5:1–33)

2. The total commitment to the Lord (6:1–25)

3. Separation from the gods of other nations (7:1–26)

4. A warning against forgetting the Lord (8:1–20)

5. Illustrations of Israel’s rebellion in the past (9:1—10:11)

6. An admonition to fear and love the Lord and obey His will (10:12—11:32)

C. The Specific Stipulations for Life in the New Land (12:1-26:19)

1. Instructions for the life of worship (12:1—16:17)

2. Instructions for leadership (16:18—18:22)

3. Instructions for societal order (19:1—23:14)

4. Instructions from miscellaneous laws (23:15—25:19)

5. The firstfruits and tithes in the land (26:1–15)

6. The affirmation of obedience (26:16–19)

D. The Blessings and Curses of the Covenant (27:1-28:68)

IV. The Third Address by Moses: Another Covenant (29:1-30:20)

V. The Concluding Events (31:1-34:12)

A. The Change of Leadership (31:1-8)

B. The Future Reading of the Law (31:9-13)

C. The Song of Moses (31:14-32:47)

1. The anticipation of Israel’s failure (31:14–29)

2. The witness of Moses’ song (31:30—32:43)

3. The communicating of Moses’ song (32:44–47)

D. The Final Events of Moses’ Life (32:48-34:12)

1. The directives for Moses’ death (32:48–52)

2. The blessing of Moses (33:1–29)

3. The death of Moses (34:1–12)

The Fifth Book of Moses Called

DEUTERONOMY

Deuteronomy 1

The Previous Command to Enter Canaan

1These are the words which Moses spoke to all Israel aon this side of the Jordan in the wilderness, in the 1plain opposite 2Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahab.

2It is eleven days’ journey from Horeb by way of Mount Seir bto Kadesh Barnea.

3Now it came to pass cin the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to the children of Israel according to all that the LORD had given him as commandments to them,

4dafter he had killed Sihon king of the Amorites, who dwelt in Heshbon, and Og king of Bashan, who dwelt at Ashtaroth ein3 Edrei.

5On this side of the Jordan in the land of Moab, Moses began to explain this law, saying,

6“The LORD our God spoke to us fin Horeb, saying: ‘You have dwelt long genough at this mountain.

7‘Turn and take your journey, and go to the mountains of the Amorites, to all the neighboring places in the 4plain, in the mountains and in the lowland, in the South and on the seacoast, to the land of the Canaanites and to Lebanon, as far as the great river, the River Euphrates.

8‘See, I have set the land before you; go in and possess the land which the LORD 5swore to your fathers—to hAbraham, Isaac, and Jacob—to give to them and their descendants after them.’

Tribal Leaders Appointed

(Ex. 18:13–27)

9“And iI spoke to you at that time, saying: ‘I 6alone am not able to bear you.

10‘The LORD your God has multiplied you, jand here you are today, as the stars of heaven in multitude.

11k‘May the LORD God of your fathers make you a thousand times more numerous than you are, and bless you las He has promised you!

12m‘How can I alone bear your problems and your burdens and your complaints?

13‘Choose wise, understanding, and knowledgeable men from among your tribes, and I will make them 7heads over you.’

14“And you answered me and said, ‘The thing which you have told us to do is good.’

15“So I took nthe heads of your tribes, wise and knowledgeable men, and 8made them heads over you, leaders of thousands, leaders of hundreds, leaders of fifties, leaders of tens, and officers for your tribes.

16“Then I commanded your judges at that time, saying, ‘Hear the cases between your brethren, and ojudge righteously between a man and his pbrother or the stranger who is with him.

17q‘You shall not show partiality in judgment; you shall hear the small as well as the great; you shall not be afraid in any man’s presence, for rthe judgment is God’s. The case that is too hard for you, sbring to me, and I will hear it.’

18“And I commanded you at that time all the things which you should do.

Israel’s Refusal to Enter the Land

(Num. 13:1–33)

19“So we departed from Horeb, tand went through all that great and terrible wilderness which you saw on the way to the mountains of the Amorites, as the LORD our God had commanded us. Then uwe came to Kadesh Barnea.

20“And I said to you, ‘You have come to the mountains of the Amorites, which the LORD our God is giving us.

21‘Look, the LORD your God has set the land before you; go up and possess it, as the LORD God of your fathers has spoken to you; vdo not fear or be discouraged.’

22“And every one of you came near to me and said, ‘Let us send men before us, and let them search out the land for us, and bring back word to us of the way by which we should go up, and of the cities into which we shall come.’

23“The plan pleased me well; so wI took twelve of your men, one man from each tribe.

24x“And they departed and went up into the mountains, and came to the Valley of Eshcol, and spied it out.

25“They also took some of the fruit of the land in their hands and brought it down to us; and they brought back word to us, saying, ‘It is a ygood land which the LORD our God is giving us.’

26z“Nevertheless you would not go up, but rebelled against the command of the LORD your God;

27“and you acomplained in your tents, and said, ‘Because the LORD bhates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites, to destroy us.

28‘Where can we go up? Our brethren have 9discouraged our hearts, saying, c“The people are greater and taller than we; the cities are great and fortified up to heaven; moreover we have seen the sons of the dAnakim there.” ’

29“Then I said to you, ‘Do not be terrified, eor afraid of them.

30f‘The LORD your God, who goes before you, He will fight for you, according to all He did for you in Egypt before your eyes,

31‘and in the wilderness where you saw how the LORD your God carried you, as a gman carries his son, in all the way that you went until you came to this place.’

32“Yet, for all that, hyou did not believe the LORD your God,

33i“who went in the way before you jto search out a place for you to pitch your tents, to show you the way you should go, in the fire by night and in the cloud by day.

The Penalty for Israel’s Rebellion

(Num. 14:20–45)

34“And the LORD heard the sound of your words, and was angry, kand took an oath, saying,

35l‘Surely not one of these men of this evil generation shall see that good land of which I 10swore to give to your fathers,

36m‘except Caleb the son of Jephunneh; he shall see it, and to him and his children I am giving the land on which he walked, because nhe 11wholly followed the LORD.’

37o“The LORD was also angry with me for your sakes, saying, ‘Even you shall not go in there.

38p‘Joshua the son of Nun, qwho stands before you, he shall go in there. rEncourage him, for he shall cause Israel to inherit it.

39s‘Moreover your little ones and your children, who tyou say will be victims, who today uhave no knowledge of good and evil, they shall go in there; to them I will give it, and they shall possess it.

40v‘But as for you, turn and take your journey into the wilderness by the Way of the Red Sea.’

41“Then you answered and said to me, w‘We have sinned against the LORD; we will go up and fight, just as the LORD our God commanded us.’ And when everyone of you had girded on his weapons of war, you were ready to go up into the mountain.

42“And the LORD said to me, ‘Tell them, x“Do not go up nor fight, for I am not among you; lest you be defeated before your enemies.” ’

43“So I spoke to you; yet you would not listen, but yrebelled against the command of the LORD, and zpresumptuously12 went up into the mountain.

44“And the Amorites who dwelt in that mountain came out against you and chased you aas bees do, and drove you back from Seir to Hormah.

45“Then you returned and wept before the LORD, but the LORD would not listen to your voice nor give ear to you.

46b“So you remained in Kadesh many days, according to the days that you spent there.

Deuteronomy 2

The Desert Years

1“Then we turned and ajourneyed into the wilderness of the Way of the Red Sea, bas the LORD spoke to me, and we 1skirted Mount Seir for many days.

2“And the LORD spoke to me, saying:

3‘You have skirted this mountain clong enough; turn northward.

4‘And command the people, saying, d“You are about to pass through the territory of eyour brethren, the descendants of Esau, who live in Seir; and they will be afraid of you. Therefore watch yourselves carefully.

5“Do not meddle with them, for I will not give you any of their land, no, not so much as one footstep, fbecause I have given Mount Seir to Esau as a possession.

6“You shall buy food from them with money, that you may eat; and you shall also buy water from them with money, that you may drink.

7“For the LORD your God has blessed you in all the work of your hand. He knows your 2trudging through this great wilderness. gThese forty years the LORD your God has been with you; you have lacked nothing.” ’

8“And when we passed beyond our brethren, the descendants of Esau who dwell in Seir, away from the road of the plain, away from hElath and Ezion Geber, we iturned and passed by way of the Wilderness of Moab.

9“Then the LORD said to me, ‘Do not harass Moab, nor contend with them in battle, for I will not give you any of their land as a possession, because I have given jAr to kthe descendants of Lot as a possession.’ ”

10l(The Emim had dwelt there in times past, a people as great and numerous and tall as mthe Anakim.

11They were also regarded as 3giants, like the Anakim, but the Moabites call them Emim.

12nThe Horites formerly dwelt in Seir, but the descendants of Esau dispossessed them and destroyed them from before them, and dwelt in their 4place, just as Israel did to the land of their possession which the LORD gave them.)

13“ ‘Now rise and cross over othe 5Valley of the Zered.’ So we crossed over the Valley of the Zered.

14“And the time we took to come pfrom Kadesh Barnea until we crossed over the Valley of the Zered was thirty-eight years, quntil all the generation of the men of war 6was consumed from the midst of the camp, rjust as the LORD had sworn to them.

15“For indeed the hand of the LORD was against them, to destroy them from the midst of the camp until they 7were consumed.

16“So it was, when all the men of war had finally perished from among the people,

17“that the LORD spoke to me, saying:

18‘This day you are to cross over at Ar, the boundary of Moab.

19‘And when you come near the people of Ammon, do not harass them or meddle with them, for I will not give you any of the land of the people of Ammon as a possession, because I have given it to sthe descendants of Lot as a possession.’ ”

20(That was also regarded as a land of 8giants; giants formerly dwelt there. But the Ammonites call them tZamzummim,

21ua people as great and numerous and tall as the Anakim. But the LORD destroyed them before them, and they dispossessed them and dwelt in their place,

22just as He had done for the descendants of Esau, vwho dwelt in Seir, when He destroyed wthe Horites from before them. They dispossessed them and dwelt in their place, even to this day.

23And xthe Avim, who dwelt in villages as far as Gaza—ythe Caphtorim, who came from Caphtor, destroyed them and dwelt in their place.)

24“ ‘Rise, take your journey, and zcross over the River Arnon. Look, I have given into your hand aSihon the Amorite, king of Heshbon, and his land. Begin 9to possess it, and engage him in battle.

25b‘This day I will begin to put the dread and fear of you upon the nations 10under the whole heaven, who shall hear the report of you, and shall ctremble and be in anguish because of you.’

King Sihon Defeated

(Num. 21:21–32)

26“And I dsent messengers from the Wilderness of Kedemoth to Sihon king of Heshbon, ewith words of peace, saying,

27f‘Let me pass through your land; I will keep strictly to the road, and I will turn neither to the right nor to the left.

28‘You shall sell me food for money, that I may eat, and give me water for money, that I may drink; gonly let me pass through on foot,

29h‘just as the descendants of Esau who dwell in Seir and the Moabites who dwell in Ar did for me, until I cross the Jordan to the land which the LORD our God is giving us.’

30i“But Sihon king of Heshbon would not let us pass through, for jthe LORD your God khardened his spirit and made his heart obstinate, that He might deliver him into your hand, as it is this day.

31“And the LORD said to me, ‘See, I have begun to lgive Sihon and his land over to you. Begin to possess it, that you may inherit his land.’

32m“Then Sihon and all his people came out against us to fight at Jahaz.

33“And nthe LORD our God delivered him 11over to us; so owe defeated him, his sons, and all his people.

34“We took all his cities at that time, and we putterly destroyed the men, women, and little ones of every city; we left none remaining.

35“We took only the livestock as plunder for ourselves, with the spoil of the cities which we took.

36q“From Aroer, which is on the bank of the River Arnon, and from rthe city that is in the ravine, as far as Gilead, there was not one city too strong for us; sthe LORD our God delivered all to us.

37“Only you did not go near the land of the people of Ammon—anywhere along the River tJabbok, or to the cities of the mountains, or uwherever the LORD our God had forbidden us.

Deuteronomy 3

King Og Defeated

(Num. 21:33–35)

1“Then we turned and went up the road to Bashan; and aOg king of Bashan came out against us, he and all his people, to battle bat Edrei.

2“And the LORD said to me, ‘Do not fear him, for I have delivered him and all his people and his land into your hand; you shall do to him as you did to cSihon king of the Amorites, who dwelt at Heshbon.’

3“So the LORD our God also delivered into our hands Og king of Bashan, with all his people, and we 1attacked him until he had no survivors remaining.

4“And we took all his cities at that time; there was not a city which we did not take from them: sixty cities, dall the region of Argob, the kingdom of Og in Bashan.

5“All these cities were fortified with high walls, gates, and bars, besides a great many rural towns.

6“And we utterly destroyed them, as we did to Sihon king eof Heshbon, utterly destroying the men, women, and children of every city.

7“But all the livestock and the spoil of the cities we took as booty for ourselves.

8“And at that time we took the fland from the hand of the two kings of the Amorites who were on this side of the Jordan, from the River Arnon to Mount gHermon

9“(the Sidonians call hHermon Sirion, and the Amorites call it Senir),

10i“all the cities of the plain, all Gilead, and jall Bashan, as far as Salcah and Edrei, cities of the kingdom of Og in Bashan.

11k“For only Og king of Bashan remained of the remnant of lthe 2giants. Indeed his bedstead was an iron bedstead. (Is it not in mRabbah of the people of Ammon?) Nine cubits is its length and four cubits its width, according to the standard cubit.

The Land East of the Jordan Divided

12“And this nland, which we possessed at that time, ofrom Aroer, which is by the River Arnon, and half the mountains of Gilead and pits cities, I gave to the Reubenites and the Gadites.

13q“The rest of Gilead, and all Bashan, the kingdom of Og, I gave to half the tribe of Manasseh. (All the region of Argob, with all Bashan, was called the land of the 3giants.

14r“Jair the son of Manasseh took all the region of Argob, sas far as the border of the Geshurites and the Maachathites, and tcalled Bashan after his own name, 4Havoth Jair, to this day.)

15“Also I gave uGilead to Machir.

16“And to the Reubenites vand the Gadites I gave from Gilead as far as the River Arnon, the middle of the river as the border, as far as the River Jabbok, wthe border of the people of Ammon;

17“the plain also, with the Jordan as the border, from Chinnereth xas far as the east side of the Sea of the Arabah y(the Salt Sea), below the slopes of Pisgah.

18“Then I commanded you at that time, saying: ‘The LORD your God has given you this land to possess. zAll you men of valor shall cross over armed before your brethren, the children of Israel.

19‘But your wives, your little ones, and your livestock (I know that you have much livestock) shall stay in your cities which I have given you,

20‘until the LORD has given arest to your brethren as to you, and they also possess the land which the LORD your God is giving them beyond the Jordan. Then each of you may breturn to his possession which I have given you.’

21“And cI commanded Joshua at that time, saying, ‘Your eyes have seen all that the LORD your God has done to these two kings; so will the LORD do to all the kingdoms through which you pass.

22‘You must not fear them, for dthe LORD your God Himself fights for you.’

Moses Forbidden to Enter the Land

23“Then eI pleaded with the LORD at that time, saying:

24‘O Lord GOD, You have begun to show Your servant fYour greatness and Your 5mighty hand, for gwhat god is there in heaven or on earth who can do anything like Your works and Your mighty deeds?

25‘I pray, let me cross over and see hthe good land beyond the Jordan, those pleasant mountains, and Lebanon.’

26“But the LORD iwas angry with me on your account, and would not listen to me. So the LORD said to me: ‘Enough of that! Speak no more to Me of this matter.

27j‘Go up to the top of Pisgah, and lift your eyes toward the west, the north, the south, and the east; behold it with your eyes, for you shall not cross over this Jordan.

28‘But kcommand6 Joshua, and encourage him and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which you will see.’

29“So we stayed in lthe valley opposite Beth Peor.

Deuteronomy 4

Moses Commands Obedience

1“Now, O Israel, listen to athe statutes and the judgments which I teach you to observe, that you may live, and go in and 1possess the land which the LORD God of your fathers is giving you.

2b“You shall not add to the word which I command you, nor take from it, that you may keep the commandments of the LORD your God which I command you.

3“Your eyes have seen what the LORD did at cBaal Peor; for the LORD your God has destroyed from among you all the men who followed Baal of Peor.

4“But you who held fast to the LORD your God are alive today, every one of you.

5“Surely I have taught you statutes and judgments, just as the LORD my God commanded me, that you should act according to them in the land which you go to possess.

6“Therefore be careful to observe them; for this is dyour wisdom and your understanding in the sight of the peoples who will hear all these statutes, and say, ‘Surely this great nation is a wise and understanding people.’

7“For ewhat great nation is there that has fGod2 so near to it, as the LORD our God is to us, for whatever reason we may call upon Him?

8“And what great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day?

9“Only take heed to yourself, and diligently gkeep yourself, lest you hforget the things your eyes have seen, and lest they depart from your heart all the days of your life. And iteach them to your children and your grandchildren,

10“especially concerning jthe day you stood before the LORD your God in Horeb, when the LORD said to me, ‘Gather the people to Me, and I will let them hear My words, that they may learn to fear Me all the days they live on the earth, and that they may teach their children.’

11“Then you came near and stood at the foot of the mountain, and the mountain burned with fire to the midst of heaven, with darkness, cloud, and thick darkness.

12k“And the LORD spoke to you out of the midst of the fire. You heard the sound of the words, but saw no 3form; lyou only heard a voice.

13m“So He declared to you His covenant which He commanded you to perform, nthe Ten Commandments; and oHe wrote them on two tablets of stone.

14“And pthe LORD commanded me at that time to teach you statutes and judgments, that you might 4observe them in the land which you cross over to possess.

Beware of Idolatry

15q“Take careful heed to yourselves, for you saw no rform when the LORD spoke to you at Horeb out of the midst of the fire,

16“lest you sact corruptly and tmake for yourselves a carved image in the 5form of any figure: uthe likeness of male or female,

17“the likeness of any animal that is on the earth or the likeness of any winged bird that flies in the air,

18“the likeness of anything that creeps on the ground or the likeness of any fish that is in the water beneath the earth.

19“And take heed, lest you vlift your eyes to heaven, and when you see the sun, the moon, and the stars, wall the host of heaven, you feel driven to xworship them and serve them, which the LORD your God has 6given to all the peoples under the whole heaven as a heritage.

20“But the LORD has taken you and ybrought you out of the iron furnace, out of Egypt, to be zHis people, an inheritance, as you are this day.

21“Furthermore athe LORD was angry with me for your sakes, and swore that bI would not cross over the Jordan, and that I would not enter the good land which the LORD your God is giving you as an inheritance.

22“But cI must die in this land, dI must not cross over the Jordan; but you shall cross over and 7possess ethat good land.

23“Take heed to yourselves, lest you forget the covenant of the LORD your God which He made with you, fand make for yourselves a carved image in the form of anything which the LORD your God has forbidden you.

24“For gthe LORD your God is a consuming fire, ha jealous God.

25“When you beget children and grandchildren and have grown old in the land, and act corruptly and make a carved image in the form of anything, and ido evil in the sight of the LORD your God to provoke Him to anger,

26j“I call heaven and earth to witness against you this day, that you will soon utterly perish from the land which you cross over the Jordan to possess; you will not 8prolong your days in it, but will be utterly destroyed.

27“And the LORD kwill scatter you among the peoples, and you will be left few in number among the nations where the LORD will drive you.

28“And lthere you will serve gods, the work of men’s hands, wood and stone, mwhich neither see nor hear nor eat nor smell.

29n“But from there you will seek the LORD your God, and you will find Him if you seek Him with all your heart and with all your soul.

30“When you are in 9distress, and all these things come upon you in the olatter days, when you pturn to the LORD your God and obey His voice

31“(for the LORD your God is a merciful God), He will not forsake you nor qdestroy you, nor forget the covenant of your fathers which He swore to them.

32“For rask now concerning the days that are past, which were before you, since the day that God created man on the earth, and ask sfrom one end of heaven to the other, whether any great thing like this has happened, or anything like it has been heard.

33t“Did any people ever hear the voice of God speaking out of the midst of the fire, as you have heard, and live?

34“Or did God ever try to go and take for Himself a nation from the midst of another nation, uby trials, vby signs, by wonders, by war, wby a mighty hand and xan outstretched arm, yand by great 10terrors, according to all that the LORD your God did for you in Egypt before your eyes?

35“To you it was shown, that you might know that the LORD Himself is God; zthere is none other besides Him.

36a“Out of heaven He let you hear His voice, that He might instruct you; on earth He showed you His great fire, and you heard His words out of the midst of the fire.

37“And because bHe loved your fathers, therefore He chose their 11descendants after them; and cHe brought you out of Egypt with His Presence, with His mighty power,

38d“driving out from before you nations greater and mightier than you, to bring you in, to give you their land as an inheritance, as it is this day.

39“Therefore know this day, and consider it in your heart, that ethe LORD Himself is God in heaven above and on the earth beneath; there is no other.

40f“You shall therefore keep His statutes and His commandments which I command you today, that 12it may go well with you and with your children after you, and that you may 13prolong your days in the land which the LORD your God is giving you for all time.”

Cities of Refuge East of the Jordan

41Then Moses gset apart three cities on this side of the Jordan, toward the rising of the sun,

42hthat the manslayer might flee there, who kills his neighbor unintentionally, without having hated him in time past, and that by fleeing to one of these cities he might live:

43iBezer in the wilderness on the plateau for the Reubenites, Ramoth in Gilead for the Gadites, and Golan in Bashan for the Manassites.

Introduction to God’s Law

44Now this is the law which Moses set before the children of Israel.

45These are the testimonies, the statutes, and the judgments which Moses spoke to the children of Israel after they came out of Egypt,

46on this side of the Jordan, jin the valley opposite Beth Peor, in the land of Sihon king of the Amorites, who dwelt at Heshbon, whom Moses and the children of Israel kdefeated14 after they came out of Egypt.

47And they took possession of his land and the land lof Og king of Bashan, two kings of the Amorites, who were on this side of the Jordan, toward the 15rising of the sun,

48mfrom Aroer, which is on the bank of the River Arnon, even to Mount 16Sion (that is, nHermon),

49and all the plain on the east side of the Jordan as far as the Sea of the Arabah, below the oslopes of Pisgah.

Deuteronomy 5

The Ten Commandments Reviewed

(Ex. 20:1–17)

1And Moses called all Israel, and said to them: “Hear, O Israel, the statutes and judgments which I speak in your hearing today, that you may learn them and be careful to observe them.

2a“The LORD our God made a covenant with us in Horeb.

3“The LORD bdid not make this covenant with our fathers, but with us, those who are here today, all of us who are alive.

4c“The LORD talked with you face to face on the mountain from the midst of the fire.

5d“I stood between the LORD and you at that time, to declare to you the word of the LORD; for eyou were afraid because of the fire, and you did not go up the mountain. He said:

6f‘I am the LORD your God who brought you out of the land of Egypt, out of the house of 1bondage.

7g‘You shall have no other gods 2before Me.

8h‘You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;

9you shall not ibow3 down to them nor serve them. For I, the LORD your God, am a jealous God, 4visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me,

10jbut showing mercy to thousands, to those who love Me and 5keep My commandments.

11k‘You shall not take the name of the LORD your God in vain, for the LORD will not hold him 6guiltless who takes His name in vain.

12l‘Observe the Sabbath day, to 7keep it holy, as the LORD your God commanded you.

13mSix days you shall labor and do all your work,

14but the seventh day is the nSabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your cattle, nor your stranger who is within your gates, that your male servant and your female servant may rest as well as you.

15oAnd remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there pby a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to keep the Sabbath day.

16q‘Honor your father and your mother, as the LORD your God has commanded you, rthat your days may be long, and that it may be well with syou in the land which the LORD your God is giving you.

17t‘You shall not murder.

18u‘You shall not commit adultery.

19v‘You shall not steal.

20w‘You shall not bear false witness against your neighbor.

21x‘You shall not covet your neighbor’s wife; and you shall not desire your neighbor’s house, his field, his male servant, his female servant, his ox, his donkey, or anything that is your neighbor’s.’

22“These words the LORD spoke to all your assembly, in the mountain from the midst of the fire, the cloud, and the thick darkness, with a loud voice; and He added no more. And yHe wrote them on two tablets of stone and gave them to me.

The People Afraid of God’s Presence

(Ex. 20:18–21)

23z“So it was, when you heard the voice from the midst of the darkness, while the mountain was burning with fire, that you came near to me, all the heads of your tribes and your elders.

24“And you said: ‘Surely the LORD our God has shown us His glory and His greatness, and awe have heard His voice from the midst of the fire. We have seen this day that God speaks with man; yet he bstill lives.

25‘Now therefore, why should we die? For this great fire will consume us; cif we hear the voice of the LORD our God anymore, then we shall die.

26d‘For who is there of all flesh who has heard the voice of the living God speaking from the midst of the fire, as we have, and lived?

27‘You go near and hear all that the LORD our God may say, and etell us all that the LORD our God says to you, and we will hear and do it.’

28“Then the LORD heard the voice of your words when you spoke to me, and the LORD said to me: ‘I have heard the voice of the words of this people which they have spoken to you. fThey are right in all that they have spoken.

29g‘Oh, that they had such a heart in them that they would fear Me and halways keep all My commandments, ithat it might be well with them and with their children forever!

30‘Go and say to them, “Return to your tents.”

31‘But as for you, stand here by Me, jand I will speak to you all the commandments, the statutes, and the judgments which you shall teach them, that they may observe them in the land which I am giving them to possess.’

32“Therefore you shall 8be careful to do as the LORD your God has commanded you; kyou shall not turn aside to the right hand or to the left.

33“You shall walk in lall the ways which the LORD your God has commanded you, that you may live mand that it may be well with you, and that you may prolong your days in the land which you shall possess.

Deuteronomy 6

The Greatest Commandment

1“Now this is athe commandment, and these are the statutes and judgments which the LORD your God has commanded to teach you, that you may observe them in the land which you are crossing over to possess,

2b“that you may fear the LORD your God, to keep all His statutes and His commandments which I command you, you and your son and your grandson, all the days of your life, cand that your days may be prolonged.

3“Therefore hear, O Israel, and 1be careful to observe it, that it may be well with you, and that you may dmultiply greatly eas the LORD God of your fathers has promised you—f‘a land flowing with milk and honey.’

4g“Hear, O Israel: 2The LORD our God, the LORD is one!

5h“You shall love the LORD your God with all your heart, iwith all your soul, and with all your strength.

6“And jthese words which I command you today shall be in your heart.

7k“You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.

8l“You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes.

9m“You shall write them on the doorposts of your house and on your gates.

Caution Against Disobedience

10“So it shall be, when the LORD your God brings you into the land of which He 3swore to your fathers, to Abraham, Isaac, and Jacob, to give you large and beautiful cities nwhich you did not build,

11“houses full of all good things, which you did not fill, hewn-out wells which you did not dig, vineyards and olive trees which you did not plant—owhen you have eaten and are full—

12“then beware, lest you forget the pLORD who brought you out of the land of Egypt, from the house of bondage.

13“You shall qfear the LORD your God and serve Him, and rshall take oaths in His name.

14“You shall not go after other gods, sthe gods of the peoples who are all around you

15“(for tthe LORD your God is a jealous God uamong you), lest the anger of the LORD your God be aroused against you and destroy you from the face of the earth.

16v“You shall not 4tempt the LORD your God was you 5tempted Him in Massah.

17“You shall xdiligently keep the commandments of the LORD your God, His testimonies, and His statutes which He has commanded you.

18“And you yshall do what is right and good in the sight of the LORD, that it may be well with you, and that you may go in and possess the good land of which the LORD swore to your fathers,

19z“to cast out all your enemies from before you, as the LORD has spoken.

20a“When your son asks you in time to come, saying, ‘What is the meaning of the testimonies, the statutes, and the judgments which the LORD our God has commanded you?’

21“then you shall say to your son: ‘We were slaves of Pharaoh in Egypt, and the LORD brought us out of Egypt bwith a mighty hand;

22‘and the LORD showed signs and wonders before our eyes, great and severe, against Egypt, Pharaoh, and all his household.

23‘Then He brought us out from there, that He might bring us in, to give us the land of which He 6swore to our fathers.

24‘And the LORD commanded us to 7observe all these 8statutes, cto fear the LORD our God, dfor our good always, that eHe might preserve us alive, as it is 9this day.

25‘Then fit will be righteousness for us, if we are careful to observe all these commandments before the LORD our God, as He has commanded us.’

Deuteronomy 7

A Chosen People

(Ex. 34:10–16)

1“When the LORD your God brings you into the land which you go to apossess, and has cast out many bnations before you, cthe Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and mightier than you,

2“and when the LORD your God delivers dthem over to you, you shall conquer them and utterly destroy them. eYou shall make no covenant with them nor show mercy to them.

3f“Nor shall you make marriages with them. You shall not give your daughter to their son, nor take their daughter for your son.

4“For they will turn your sons away from following Me, to serve other gods; gso the anger of the LORD will be aroused against you and destroy you suddenly.

5“But thus you shall deal with them: you shall hdestroy their altars, and break down their sacred pillars, and cut down their 1wooden images, and burn their carved images with fire.

6“For you are a 2holy people to the LORD your God; ithe LORD your God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth.

7“The LORD did not set His jlove on you nor choose you because you were more in number than any other people, for you were kthe least of all peoples;

8“but lbecause the LORD loves you, and because He would keep mthe oath which He swore to your fathers, nthe LORD has brought you out with a mighty hand, and redeemed you from the house of 3bondage, from the hand of Pharaoh king of Egypt.

9“Therefore know that the LORD your God, He is God, othe faithful God pwho keeps covenant and mercy for a thousand generations with those who love Him and keep His commandments;

10“and He repays those who hate Him to their face, to destroy them. He will not 4be qslack with him who hates Him; He will repay him to his face.

11“Therefore you shall keep the commandment, the statutes, and the judgments which I command you today, to observe them.

Blessings of Obedience

(Lev. 26:1–13; Deut. 28:1–14)

12“Then it shall come to pass, because you listen to these judgments, and keep and do them, that the LORD your God will keep with you the covenant and the mercy which He swore to your fathers.

13“And He will rlove you and bless you and 5multiply you; sHe will also bless the fruit of your womb and the fruit of your land, your grain and your new wine and your oil, the increase of your cattle and the offspring of your flock, in the land of which He 6swore to your fathers to give you.

14“You shall be blessed above all peoples; there shall not be a male or female tbarren among you or among your livestock.

15“And the LORD will take away from you all sickness, and will afflict you with none of the uterrible diseases of Egypt which you have known, but will lay them on all those who hate you.

16“Also you shall 7destroy all the peoples whom the LORD your God delivers over to you; your eye shall have no pity on them; nor shall you serve their gods, for that will vbe a snare to you.

17“If you should say in your heart, ‘These nations are greater than I; how can I dispossess them?’—

18“you shall not be afraid of them, but you shall wremember well what the LORD your God did to Pharaoh and to all Egypt:

19x“the great trials which your eyes saw, the signs and the wonders, the mighty hand and the outstretched arm, by which the LORD your God brought you out. So shall the LORD your God do to all the peoples of whom you are afraid.

20y“Moreover the LORD your God will send the hornet among them until those who are left, who hide themselves from you, are destroyed.

21“You shall not be terrified of them; for the LORD your God, the great and awesome God, is among you.

22“And the LORD your God will drive out those nations before you zlittle by little; you will be unable to 8destroy them at once, lest the beasts of the field become too numerous for you.

23“But the LORD your God will deliver them over to you, and will inflict defeat upon them until they are destroyed.

24“And aHe will deliver their kings into your hand, and you will destroy their name from under heaven; bno one shall be able to stand 9against you until you have destroyed them.

25“You shall burn the carved images of their gods with fire; you shall not ccovet10 the silver or gold that is on them, nor take it for yourselves, lest you be snared by it; for it is an abomination to the LORD your God.

26“Nor shall you bring an abomination into your house, lest you be doomed to destruction like it. You shall utterly detest it and utterly abhor it, dfor it is an 11accursed thing.

Deuteronomy 8

Remember the LORD Your God

1“Every commandment which I command you today ayou must 1be careful to observe, that you may live and bmultiply,2 and go in and possess the land of which the LORD 3swore to your fathers.

2“And you shall remember that the LORD your God cled you all the way these forty years in the wilderness, to humble you and dtest you, eto know what was in your heart, whether you would keep His commandments or not.

3“So He humbled you, fallowed you to hunger, and gfed you with manna which you did not know nor did your fathers know, that He might make you know that man shall hnot live by bread alone; but man lives by every word that proceeds from the mouth of the LORD.

4i“Your garments did not wear out on you, nor did your foot swell these forty years.

5j“You should 4know in your heart that as a man chastens his son, so the LORD your God chastens you.

6“Therefore you shall keep the commandments of the LORD your God, kto walk in His ways and to fear Him.

7“For the LORD your God is bringing you into a good land, la land of brooks of water, of fountains and springs, that flow out of valleys and hills;

8“a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive oil and honey;

9“a land in which you will eat bread without scarcity, in which you will lack nothing; a land whose stones are iron and out of whose hills you can dig copper.

10m“When you have eaten and are full, then you shall bless the LORD your God for the good land which He has given you.

11“Beware that you do not forget the LORD your God by not keeping His commandments, His judgments, and His statutes which I command you today,

12n“lest—when you have eaten and are 5full, and have built beautiful houses and dwell in them;

13“and when your herds and your flocks multiply, and your silver and your gold are 6multiplied, and all that you have is multiplied;

14o“when your heart 7is lifted up, and you pforget the LORD your God who brought you out of the land of Egypt, from the house of bondage;

15“who qled you through that great and terrible wilderness, rin which were fiery serpents and scorpions and thirsty land where there was no water; swho brought water for you out of the flinty rock;

16“who fed you in the wilderness with tmanna, which your fathers did not know, that He might humble you and that He might test you, uto do you good in the end—

17“then you say in your heart, ‘My power and the might of my hand have gained me this wealth.’

18“And you shall remember the LORD your God, vfor it is He who gives you power to get wealth, wthat He may 8establish His covenant which He swore to your fathers, as it is this day.

19“Then it shall be, if you by any means forget the LORD your God, and follow other gods, and serve them and worship them, xI testify against you this day that you shall surely perish.

20“As the nations which the LORD destroys before you, yso you shall perish, because you would not be obedient to the voice of the LORD your God.

Deuteronomy 9

Israel’s Rebellions Reviewed

(Ex. 32:1–35)

1“Hear, O Israel: You are to cross over the Jordan today, and go in to dispossess nations greater and mightier than yourself, cities great and fortified up to heaven,

2“a people great and tall, the adescendants of the Anakim, whom you know, and of whom you heard it said, ‘Who can stand before the descendants of Anak?’

3“Therefore understand today that the LORD your God is He who bgoes over before you as a cconsuming fire. dHe will destroy them and bring them down before you; eso you shall drive them out and destroy them quickly, as the LORD has said to you.

4f“Do not think in your heart, after the LORD your God has cast them out before you, saying, ‘Because of my righteousness the LORD has brought me in to possess this land’; but it is gbecause of the wickedness of these nations that the LORD is driving them out from before you.

5h“It is not because of your righteousness or the uprightness of your heart that you go in to possess their land, but because of the wickedness of these nations that the LORD your God drives them out from before you, and that He may 1fulfill the iword which the LORD swore to your fathers, to Abraham, Isaac, and Jacob.

6“Therefore understand that the LORD your God is not giving you this good land to possess because of your righteousness, for you are a jstiff-necked2 people.

7“Remember! Do not forget how you kprovoked the LORD your God to wrath in the wilderness. lFrom the day that you departed from the land of Egypt until you came to this place, you have been rebellious against the LORD.

8“Also min Horeb you provoked the LORD to wrath, so that the LORD was angry enough with you to have destroyed you.

9n“When I went up into the mountain to receive the tablets of stone, the tablets of the covenant which the LORD made with you, then I stayed on the mountain forty days and oforty nights. I neither ate bread nor drank water.

10p“Then the LORD delivered to me two tablets of stone written with the finger of God, and on them were all the words which the LORD had spoken to you on the mountain from the midst of the fire qin3 the day of the assembly.

11“And it came to pass, at the end of forty days and forty nights, that the LORD gave me the two tablets of stone, the tablets of the covenant.

12“Then the LORD said to me, r‘Arise, go down quickly from here, for your people whom you brought out of Egypt have acted corruptly; they have squickly turned aside from the way which I commanded them; they have made themselves a molded image.’

13“Furthermore tthe LORD spoke to me, saying, ‘I have seen this people, and indeed uthey are a 4stiff-necked people.

14v‘Let Me alone, that I may destroy them and wblot out their name from under heaven; xand I will make of you a nation mightier and greater than they.’

15y“So I turned and came down from the mountain, and zthe mountain burned with fire; and the two tablets of the covenant were in my two hands.

16“And aI looked, and behold, you had sinned against the LORD your God—had made for yourselves a molded calf! You had turned aside quickly from the way which the LORD had commanded you.

17“Then I took the two tablets and threw them out of my two hands and bbroke them before your eyes.

18“And I cfell5 down before the LORD, as at the first, forty days and forty nights; I neither ate bread nor drank water, because of all your sin which you committed in doing wickedly in the sight of the LORD, to provoke Him to anger.

19d“For I was afraid of the anger and hot displeasure with which the LORD was angry with you, to destroy you. eBut the LORD listened to me at that time also.

20“And the LORD was very angry with Aaron and would have destroyed him; so I prayed for Aaron also at the same time.

21“Then I took your sin, the calf which you had made, and burned it with fire and crushed it and ground it very small, until it was as fine as dust; and I fthrew its dust into the brook that descended from the mountain.

22“Also at gTaberah and hMassah and iKibroth Hattaavah you 6provoked the LORD to wrath.

23“Likewise, jwhen the LORD sent you from Kadesh Barnea, saying, ‘Go up and possess the land which I have given you,’ then you rebelled against the commandment of the LORD your God, and kyou did not believe Him nor obey His voice.

24l“You have been rebellious against the LORD from the day that I knew you.

25m“Thus I 7prostrated myself before the LORD; forty days and forty nights I kept prostrating myself, because the LORD had said He would destroy you.

26“Therefore I prayed to the LORD, and said: ‘O Lord GOD, do not destroy Your people and nYour inheritance whom You have redeemed through Your greatness, whom You have brought out of Egypt with a mighty hand.

27‘Remember Your servants, Abraham, Isaac, and Jacob; do not look on the stubbornness of this people, or on their wickedness or their sin,

28‘lest the land from which You brought us should say, “Because the LORD was not able to bring them to the land which He promised them, and because He hated them, He has brought them out to kill them in the wilderness.”

29‘Yet they are Your people and Your inheritance, whom You brought out by Your mighty power and by Your outstretched arm.’

Deuteronomy 10

The Second Pair of Tablets

(Ex. 34:1–9)

1“At that time the LORD said to me, 1‘Hew for yourself two tablets of stone like the first, and come up to Me on the mountain and make yourself an aark of wood.

2‘And I will write on the tablets the words that were on the first tablets, which you broke; and byou shall put them in the ark.’

3“So I made an ark of acacia wood, hewed two tablets of stone like the first, and went up the mountain, having the two tablets in my hand.

4“And He wrote on the tablets according to the first writing, the Ten 2Commandments, cwhich the LORD had spoken to you in the mountain from the midst of the fire in the day of the assembly; and the LORD gave them to me.

5“Then I turned and dcame down from the mountain, and eput the tablets in the ark which I had made; fand there they are, just as the LORD commanded me.”

6(Now the children of Israel journeyed from the wells of Bene Jaakan to Moserah, where Aaron gdied, and where he was buried; and Eleazar his son ministered as priest in his 3stead.

7hFrom there they journeyed to Gudgodah, and from Gudgodah to Jotbathah, a land of 4rivers of water.

8At that time ithe LORD 5separated the tribe of Levi jto bear the ark of the covenant of the LORD, kto stand before the LORD to minister to Him and lto bless in His name, to this day.

9mTherefore Levi has no portion nor inheritance with his brethren; the LORD is his inheritance, just as the LORD your God promised him.)

10“As at the first time, nI stayed in the mountain forty days and forty nights; othe LORD also heard me at that time, and the LORD chose not to destroy you.

11p“Then the LORD said to me, ‘Arise, begin your journey before the people, that they may go in and possess the land which I swore to their fathers to give them.’

The Essence of the Law

12“And now, Israel, qwhat does the LORD your God require of you, but to fear the LORD your God, to walk in all His ways and to rlove Him, to serve the LORD your God with all your heart and with all your soul,

13“and to keep the commandments of the LORD and His statutes which I command you today sfor your 6good?

14“Indeed heaven and the highest heavens belong to the tLORD your God, also the earth with all that is in it.

15“The LORD delighted only in your fathers, to love them; and He chose their 7descendants after them, you above all peoples, as it is this day.

16“Therefore circumcise the foreskin of your uheart, and be vstiff-necked8 no longer.

17“For the LORD your God is wGod of gods and xLord of lords, the great God, ymighty and awesome, who zshows no partiality nor takes a bribe.

18a“He administers justice for the fatherless and the widow, and loves the stranger, giving him food and clothing.

19“Therefore love the stranger, for you were strangers in the land of Egypt.

20b“You shall fear the LORD your God; you shall serve Him, and to Him you shall hold fast, and take oaths in His name.

21“He is your praise, and He is your God, who has done for you these great and awesome things which your eyes have seen.

22“Your fathers went down to Egypt with seventy persons, and now the LORD your God has made you as the stars of heaven in multitude.

Deuteronomy 11

Love and Obedience Rewarded

1“Therefore you shall love the LORD your God, and keep His charge, His statutes, His judgments, and His commandments always.

2“Know today that I do not speak with your children, who have not known and who have not seen the 1chastening of the LORD your God, His greatness and His mighty hand and His outstretched arm—

3“His signs and His acts which He did in the midst of Egypt, to Pharaoh king of Egypt, and to all his land;

4“what He did to the army of Egypt, to their horses and their chariots: ahow He made the waters of the Red Sea overflow them as they pursued you, and how the LORD has destroyed them to this day;

5“what He did for you in the wilderness until you came to this place;

6“and bwhat He did to Dathan and Abiram the sons of Eliab, the son of Reuben: how the earth opened its mouth and swallowed them up, their households, their tents, and all the substance that was 2in their possession, in the midst of all Israel—

7“but your eyes have cseen every great 3act of the LORD which He did.

8“Therefore you shall keep every commandment which I command you today, that you may dbe strong, and go in and possess the land which you cross over to possess,

9“and ethat you may prolong your days in the land fwhich the LORD 4swore to give your fathers, to them and their descendants, g‘a land flowing with milk and honey.’

10“For the land which you go to possess is not like the land of Egypt from which you have come, where you sowed your seed and watered it by foot, as a vegetable garden;

11h“but the land which you cross over to possess is a land of hills and valleys, which drinks water from the rain of heaven,

12“a land for which the LORD your God cares; ithe eyes of the LORD your God are always on it, from the beginning of the year to the very end of the year.

13‘And it shall be that if you earnestly 5obey My commandments which I command you today, to love the LORD your God and serve Him with all your heart and with all your soul,

14‘then jI6 will give you the rain for your land in its season, kthe early rain and the latter rain, that you may gather in your grain, your new wine, and your oil.

15l‘And I will send grass in your fields for your livestock, that you may meat and be 7filled.’

16“Take heed to yourselves, nlest your heart be deceived, and you turn aside and oserve other gods and worship them,

17“lest pthe LORD’s anger be aroused against you, and He qshut up the heavens so that there be no rain, and the land yield no produce, and ryou perish quickly from the good land which the LORD is giving you.

18“Therefore syou shall 8lay up these words of mine in your heart and in your tsoul, and ubind them as a sign on your hand, and they shall be as frontlets between your eyes.

19v“You shall teach them to your children, speaking of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.

20w“And you shall write them on the doorposts of your house and on your gates,

21“that xyour days and the days of your children may be multiplied in the land of which the LORD swore to your fathers to give them, like ythe days of the heavens above the earth.

22“For if zyou carefully keep all these commandments which I command you to do—to love the LORD your God, to walk in all His ways, and ato hold fast to Him—

23“then the LORD will bdrive out all these nations from before you, and you will cdispossess greater and mightier nations than yourselves.

24d“Every place on which the sole of your foot treads shall be yours: efrom the wilderness and Lebanon, from the river, the River Euphrates, even to the 9Western Sea, shall be your territory.

25“No man shall be able to fstand 10against you; the LORD your God will put the gdread of you and the fear of you upon all the land where you tread, just as He has said to you.

26h“Behold, I set before you today a blessing and a curse:

27i“the blessing, if you obey the commandments of the LORD your God which I command you today;

28“and the jcurse, if you do not obey the commandments of the LORD your God, but turn aside from the way which I command you today, to go after other gods which you have not known.

29“Now it shall be, when the LORD your God has brought you into the land which you go to possess, that you shall put the kblessing on Mount Gerizim and the lcurse on Mount Ebal.

30“Are they not on the other side of the Jordan, toward the setting sun, in the land of the Canaanites who dwell in the plain opposite Gilgal, mbeside the terebinth trees of Moreh?

31“For you will cross over the Jordan and go in to possess the land which the LORD your God is giving you, and you will possess it and dwell in it.

32“And you shall be careful to observe all the statutes and judgments which I set before you today.

Deuteronomy 12

A Prescribed Place of Worship

1“These aare the statutes and judgments which you shall be careful to observe in the land which the LORD God of your fathers is giving you to possess, ball1 the days that you live on the earth. Israel’s Calendar

2c“You shall utterly destroy all the places where the nations which you shall dispossess served their gods, don the high mountains and on the hills and under every green tree.

3“And eyou shall destroy their altars, break their sacred pillars, and burn their 2wooden images with fire; you shall cut down the carved images of their gods and destroy their names from that place.

4“You shall not fworship the LORD your God with such things.

5“But you shall seek the gplace where the LORD your God chooses, out of all your tribes, to put His name for His hdwelling3 place; and there you shall go.

6i“There you shall take your burnt offerings, your sacrifices, your tithes, the heave offerings of your hand, your vowed offerings, your freewill offerings, and the jfirstborn of your herds and flocks.

7“And kthere you shall eat before the LORD your God, and lyou shall rejoice in 4all to which you have put your hand, you and your households, in which the LORD your God has blessed you.

8“You shall not at all do as we are doing here today—mevery man doing whatever is right in his own eyes—

9“for as yet you have not come to the nrest5 and the inheritance which the LORD your God is giving you.

10“But when you cross over the Jordan and dwell in the land which the LORD your God is giving you to inherit, and He gives you orest from all your enemies round about, so that you dwell in safety,

11“then there will be the place where the LORD your God chooses to make His name abide. There you shall bring all that I command you: your burnt offerings, your sacrifices, your tithes, the heave offerings of your hand, and all your choice offerings which you vow to the LORD.

12“And pyou shall rejoice before the LORD your God, you and your sons and your daughters, your male and female servants, and the qLevite who is within your gates, since he has no portion nor inheritance with you.

13“Take heed to yourself that you do not offer your burnt offerings in every place that you see;

14“but in the place which the LORD chooses, in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you.

15“However, ryou may slaughter and eat meat within all your gates, whatever your heart desires, according to the blessing of the LORD your God which He has given you; sthe unclean and the clean may eat of it, tof the gazelle and the deer alike.

16u“Only you shall not eat the blood; you shall pour it on the earth like water.

17“You may not eat within your gates the tithe of your grain or your new wine or your oil, of the firstborn of your herd or your flock, of any of your offerings which you vow, of your freewill offerings, or of the 6heave offering of your hand.

18“But you must eat them before the LORD your God in the place which the LORD your God chooses, you and your son and your daughter, your male servant and your female servant, and the Levite who is within your gates; and you shall rejoice before the LORD your God in 7all to which you put your hands.

198“Take heed to yourself that you do not forsake the Levite as long as you live in your land.

20“When the LORD your God venlarges your border as He has promised you, and you say, ‘Let me eat meat,’ because you long to eat meat, you may eat as much meat as your heart desires.

21“If the place where the LORD your God chooses to put His name is too far from wyou, then you may slaughter from your herd and from your flock which the LORD has given you, just as I have commanded you, and you may eat within your gates as much as your heart desires.

22“Just as the gazelle and the deer are eaten, so you may eat them; the unclean and the clean alike may eat them.

23“Only be sure that you do not eat the blood, xfor the blood is the life; you may not eat the life with the meat.

24“You shall not eat it; you shall pour it on the earth like water.

25“You shall not eat it, ythat it may go well with you and your children after you, zwhen you do what is right in the sight of the LORD.

26“Only the aholy things which you have, and your vowed offerings, you shall take and go to the place which the LORD chooses.

27“And byou shall offer your burnt offerings, the meat and the blood, on the altar of the LORD your God; and the blood of your sacrifices shall be poured out on the altar of the LORD your God, and you shall eat the meat.

28“Observe and obey all these words which I command you, cthat it may go well with you and your children after you forever, when you do what is good and right in the sight of the LORD your God.

Beware of False Gods

29“When dthe LORD your God cuts off from before you the nations which you go to dispossess, and you displace them and dwell in their land,

30“take heed to yourself that you are not ensnared to follow them, after they are destroyed from before you, and that you do not inquire after their gods, saying, ‘How did these nations serve their gods? I also will do likewise.’

31e“You shall not worship the LORD your God in that way; for every 9abomination to the LORD which He hates they have done to their gods; for fthey burn even their sons and daughters in the fire to their gods.

32“Whatever I command you, be careful to observe it; gyou shall not add to it nor take away from it.

Deuteronomy 13

Punishment of Apostates

1“If there arises among you a prophet or a adreamer of dreams, band he gives you a sign or a wonder,

2“and cthe sign or the wonder comes to pass, of which he spoke to you, saying, ‘Let us go after other gods’—which you have not known—‘and let us serve them,’

3“you shall not listen to the words of that prophet or that dreamer of dreams, for the LORD your God dis testing you to know whether you love the LORD your God with all your heart and with all your soul.

4“You shall ewalk1 after the LORD your God and fear Him, and keep His commandments and obey His voice; you shall serve Him and fhold fast to Him.

5“But gthat prophet or that dreamer of dreams shall be put to death, because he has spoken in order to turn you away from the LORD your God, who brought you out of the land of Egypt and redeemed you from the house of bondage, to entice you from the way in which the LORD your God commanded you to walk. hSo you shall 2put away the evil from your midst. The Death Penalty

6i“If your brother, the son of your mother, your son or your daughter, jthe wife 3of your bosom, or your friend kwho is as your own soul, secretly entices you, saying, ‘Let us go and serve other gods,’ which you have not known, neither you nor your fathers,

7“of the gods of the people which are all around you, near to you or far off from you, from one end of the earth to the other end of the earth,

8“you shall lnot 4consent to him or listen to him, nor shall your eye pity him, nor shall you spare him or conceal him;

9“but you shall surely kill him; your hand shall be first against him to put him to mdeath, and afterward the hand of all the people.

10“And you shall stone him with stones until he dies, because he sought to entice you away from the LORD your God, who brought you out of the land of Egypt, from the house of bondage.

11“So all Israel shall hear and nfear, and not again do such wickedness as this among you.

12o“If you hear someone in one of your cities, which the LORD your God gives you to dwell in, saying,

135‘Corrupt men have gone out from among you and enticed the inhabitants of their city, saying, “Let us go and serve other gods” ’—which you have not known—

14“then you shall inquire, search out, and ask diligently. And if it is indeed true and certain that such an 6abomination was committed among you,

15“you shall surely strike the inhabitants of that city with the edge of the sword, utterly destroying it, all that is in it and its livestock—with the edge of the sword.

16“And you shall gather all its plunder into the middle of the street, and 7completely pburn with fire the city and all its plunder, for the LORD your God. It shall be qa 8heap forever; it shall not be built again.

17r“So none of the accursed things shall remain in your hand, that the LORD may sturn from the fierceness of His anger and show you mercy, have compassion on you and 9multiply you, just as He swore to your fathers,

18“because you have listened to the voice of the LORD your God, tto keep all His commandments which I command you today, to do what is right in the eyes of the LORD your God.

Deuteronomy 14

Improper Mourning

1“You are athe children of the LORD your God; byou shall not cut yourselves nor 1shave the front of your head for the dead.

2c“For you are a holy people to the LORD your God, and the LORD has chosen you to be a people for Himself, a special treasure above all the peoples who are on the face of the earth.

Clean and Unclean Meat

(Lev. 11:1–47)

3d“You shall not eat any 2detestable thing.

4e“These are the animals which you may eat: the ox, the sheep, the goat,

5“the deer, the gazelle, the roe deer, the wild goat, the 3mountain goat, the antelope, and the mountain sheep.

6“And you may eat every animal with cloven hooves, having the hoof split into two parts, and that chews the cud, among the animals.

7“Nevertheless, of those that chew the cud or have cloven hooves, you shall not eat, such as these: the camel, the hare, and the rock hyrax; for they chew the cud but do not have cloven hooves; they are unclean for you.

8“Also the swine is unclean for you, because it has cloven hooves, yet does not chew the cud; you shall not eat their flesh for touch their dead carcasses.

9g“These you may eat of all that are in the waters: you may eat all that have fins and scales.

10“And whatever does not have fins and scales you shall not eat; it is unclean for you.

11“All clean birds you may eat.

12h“But these you shall not eat: the eagle, the vulture, the buzzard,

13“the red kite, the falcon, and the kite after their kinds;

14“every raven after its kind;

15“the ostrich, the short-eared owl, the sea gull, and the hawk after their kinds;

16“the little owl, the screech owl, the white owl,

17“the jackdaw, the carrion vulture, the fisher owl,

18“the stork, the heron after its kind, and the hoopoe and the bat.

19“Also ievery 4creeping thing that flies is unclean for you; jthey shall not be eaten.

20“You may eat all clean birds.

21k“You shall not eat anything that dies of itself; you may give it to the alien who is within your gates, that he may eat it, or you may sell it to a foreigner; lfor you are a holy people to the LORD your God. mYou shall not boil a young goat in its mother’s milk.

Tithing Principles

22n“You shall truly tithe all the increase of your grain that the field produces year by year.

23o“And you shall eat before the LORD your God, in the place where He chooses to make His name abide, the tithe of your grain and your new wine and your oil, of pthe firstborn of your herds and your flocks, that you may learn to fear the LORD your God always.

24“But if the journey is too long for you, so that you are not able to carry the tithe, or qif the place where the LORD your God chooses to put His name is too far from you, when the LORD your God has blessed you,

25“then you shall exchange it for money, take the money in your hand, and go to the place which the LORD your God chooses.

26“And you shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink, for whatever your heart desires; you shall eat there before the LORD your God, and you shall rrejoice, you and your household.

27“You shall not 5forsake the sLevite who is within your gates, for he has no part nor inheritance with you.

28t“At the end of every third year you shall bring out the utithe of your produce of that year and store it up within your gates.

29“And the Levite, because he has no portion nor inheritance with you, and the stranger and the fatherless and the widow who are within your gates, may come and eat and be satisfied, that the LORD your God may bless you in all the work of your hand which you do.

Deuteronomy 15

Debts Canceled Every Seven Years

(Ex. 21:1–11; Lev. 25:1–7)

1“At the end of aevery seven years you shall grant a 1release of debts.

2“And this is the form of the release: Every creditor who has lent anything to his neighbor shall 2release it; he shall not 3require it of his neighbor or his brother, because it is called the LORD’s release.

3“Of a foreigner you may require it; but you shall give up your claim to what is owed by your brother,

4“except when there may be no poor among you; for the LORD will greatly bbless you in the land which the LORD your God is giving you to possess as an inheritance—

5“only if you carefully obey the voice of the LORD your God, to observe with care all these commandments which I command you today.

6“For the LORD your God will bless you just as He promised you; cyou shall lend to many nations, but you shall not borrow; you shall reign over many nations, but they shall not reign over you.

Generosity to the Poor

7“If there is among you a poor man of your brethren, within any of the 4gates in your land which the LORD your God is giving you, dyou shall not harden your heart nor shut your hand from your poor brother,

8“but eyou shall 5open your hand wide to him and willingly lend him sufficient for his need, whatever he needs.

9“Beware lest there be a wicked thought in your heart, saying, ‘The seventh year, the year of release, is at hand,’ and your feye be evil against your poor brother and you give him nothing, and ghe cry out to the LORD against you, and hit become sin among you.

10“You shall surely give to him, and iyour heart should not be grieved when you give to him, because jfor this thing the LORD your God will bless you in all your works and in all to which you put your hand.

11“For kthe poor will never cease from the land; therefore I command you, saying, ‘You shall 6open your hand wide to your brother, to your poor and your needy, in your land.’

The Law Concerning Bondservants

12l“If your brother, a Hebrew man, or a Hebrew woman, is msold to you and serves you six years, then in the seventh year you shall let him go free from you.

13“And when you 7send him away free from you, you shall not let him go away empty-handed;

14“you shall supply him liberally from your flock, from your threshing floor, and from your winepress. From what the LORD has nblessed you with, you shall give to him.

15o“You shall remember that you were a slave in the land of Egypt, and the LORD your God redeemed you; therefore I command you this thing today.

16“And pif it happens that he says to you, ‘I will not go away from you,’ because he loves you and your house, since he prospers with you,

17“then you shall take an awl and thrust it through his ear to the door, and he shall be your servant forever. Also to your female servant you shall do likewise.

18“It shall not seem hard to you when you send him away free from you; for he has been worth qa double hired servant in serving you six years. Then the LORD your God will bless you in all that you do.

The Law Concerning Firstborn Animals

19r“All the firstborn males that come from your herd and your flock you shall 8sanctify to the LORD your God; you shall do no work with the firstborn of your herd, nor shear the firstborn of your flock.

20s“You and your household shall eat it before the LORD your God year by year in the place which the LORD chooses.

21t“But if there is a defect in it, if it is lame or blind or has any serious defect, you shall not sacrifice it to the LORD your God.

22“You may eat it within your gates; uthe unclean and the clean person alike may eat it, as if it were a gazelle or a deer.

23“Only you shall not eat its blood; you shall pour it on the ground like water.

Deuteronomy 16

The Passover Reviewed

(Ex. 12:1–20; 23:14–19; 34:18–26)

1“Observe the amonth of Abib, and keep the Passover to the LORD your God, for bin the month of Abib the LORD your God brought you out of Egypt by night.

2“Therefore you shall sacrifice the Passover to the LORD your God, from the flock and cthe herd, in the dplace where the LORD chooses to put His name.

3“You shall eat no leavened bread with it; eseven days you shall eat unleavened bread with it, that is, the bread of affliction (for you came out of the land of Egypt in haste), that you may fremember the day in which you came out of the land of Egypt all the days of your life.

4g“And no leaven shall be seen among you in all your territory for seven days, nor shall any of the meat which you sacrifice the first day at twilight remain overnight until hmorning.

5“You may not sacrifice the Passover within any of your gates which the LORD your God gives you;

6“but at the place where the LORD your God chooses to make His name abide, there you shall sacrifice the Passover iat twilight, at the going down of the sun, at the time you came out of Egypt.

7“And you shall roast and eat it jin the place which the LORD your God chooses, and in the morning you shall turn and go to your tents.

8“Six days you shall eat unleavened bread, and kon the seventh day there shall be a 1sacred assembly to the LORD your God. You shall do no work on it.

The Feast of Weeks Reviewed

(Ex. 34:22; Lev. 23:15–21; Num. 28:26–31)

9“You shall count seven weeks for yourself; begin to count the seven weeks from the time you begin to put the sickle to the grain.

10“Then you shall keep the lFeast of Weeks to the LORD your God with the tribute of a freewill offering from your hand, which you shall give mas the LORD your God blesses you.

11n“You shall rejoice before the LORD your God, you and your son and your daughter, your male servant and your female servant, the Levite who is within your gates, the stranger and the fatherless and the widow who are among you, at the place where the LORD your God chooses to make His name abide.

12o“And you shall remember that you were a slave in Egypt, and you shall be careful to observe these statutes.

The Feast of Tabernacles Reviewed

(Lev. 23:33–43; Num. 29:12–40)

13p“You shall observe the Feast of Tabernacles seven days, when you have gathered from your threshing floor and from your winepress.

14“And qyou shall rejoice in your feast, you and your son and your daughter, your male servant and your female servant and the Levite, the stranger and the fatherless and the widow, who are within your 2gates.

15r“Seven days you shall keep a sacred feast to the LORD your God in the place which the LORD chooses, because the LORD your God will bless you in all your produce and in all the work of your hands, so that you surely rejoice.

16s“Three times a year all your males shall appear before the LORD your God in the place which He chooses: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Tabernacles; and tthey shall not appear before the LORD empty-handed.

17“Every man shall give as he is able, uaccording to the blessing of the LORD your God which He has given you.

Justice Must Be Administered

18“You shall appoint vjudges and officers in all your 3gates, which the LORD your God gives you, according to your tribes, and they shall judge the people with just judgment.

19w“You shall not pervert justice; xyou shall not 4show partiality, ynor take a bribe, for a bribe blinds the eyes of the wise and 5twists the words of the righteous.

20“You shall follow what is altogether just, that you may zlive and inherit the land which the LORD your God is giving you.

21a“You shall not plant for yourself any tree, as a 6wooden image, near the altar which you build for yourself to the LORD your God.

22b“You shall not set up a sacred pillar, which the LORD your God hates.

Deuteronomy 17

Various Instructions

1“You ashall not sacrifice to the LORD your God a bull or sheep which has any 1blemish or defect, for that is an 2abomination to the LORD your God.

2b“If there is found among you, within any of your 3gates which the LORD your God gives you, a man or a woman who has been wicked in the sight of the LORD your God, cin transgressing His covenant,

3“who has gone and served other gods and worshiped them, either dthe sun or moon or any of the host of heaven, ewhich I have not commanded,

4f“and it is told you, and you hear of it, then you shall inquire diligently. And if it is indeed true and certain that such an 4abomination has been committed in Israel,

5“then you shall bring out to your gates that man or woman who has committed that wicked thing, and gshall stone hto death that man or woman with stones.

6“Whoever is deserving of death shall be put to death on the testimony of two or three iwitnesses; he shall not be put to death on the testimony of one witness.

7“The hands of the witnesses shall be the first against him to put him to death, and afterward the hands of all the people. So you shall put away the evil from among jyou.

8k“If a matter arises which is too hard for you to judge, between degrees of guilt for bloodshed, between one judgment or another, or between one punishment or another, matters of controversy within your gates, then you shall arise and go up to the lplace which the LORD your God chooses.

9“And myou shall come to the priests, the Levites, and nto the judge there in those days, and inquire of them; othey shall pronounce upon you the sentence of judgment.

10“You shall do according to the sentence which they pronounce upon you in that place which the LORD chooses. And you shall be careful to do according to all that they order you.

11“According to the sentence of the law in which they instruct you, according to the judgment which they tell you, you shall do; you shall not turn aside to the right hand or to the left from the sentence which they pronounce upon you.

12“Now pthe man who acts presumptuously and will not heed the priest who stands to minister there before the LORD your God, or the judge, that man shall die. So you shall put away the evil from Israel.

13q“And all the people shall hear and fear, and no longer act presumptuously.

Principles Governing Kings

14“When you come to the land which the LORD your God is giving you, and possess it and dwell in it, and say, r‘I will set a king over me like all the nations that are around me,’

15“you shall surely set a king over you swhom the LORD your God chooses; one tfrom among your brethren you shall set as king over you; you may not set a foreigner over you, who is not your brother.

16“But he shall not multiply uhorses for himself, nor cause the people vto return to Egypt to multiply horses, for wthe LORD has said to you, x‘You shall not return that way again.’

17“Neither shall he multiply wives for himself, lest his heart turn away; nor shall he greatly multiply silver and ygold for himself.

18“Also it shall be, when he sits on the throne of his kingdom, that he shall write for himself a copy of this law in a book, from the one zbefore the priests, the Levites.

19“And ait shall be with him, and he shall read it all the days of his life, that he may learn to fear the LORD his God and be careful to observe all the words of this law and these statutes,

20“that his heart may not 5be lifted above his brethren, that he bmay not turn aside from the commandment to the right hand or to the left, and that he may 6prolong his days in his kingdom, he and his children in the midst of Israel.

Deuteronomy 18

The Portion of the Priests and Levites

1“The priests, the Levites—all the tribe of Levi—shall have 1no part nor ainheritance with Israel; they shall eat the offerings of the LORD made by fire, and His portion.

2“Therefore they shall have no inheritance among their brethren; the LORD is their inheritance, as He said to them.

3“And this shall be the priest’s bdue2 from the people, from those who offer a sacrifice, whether it is bull or sheep: they shall give to the priest the shoulder, the cheeks, and the stomach.

4c“The firstfruits of your grain and your new wine and your oil, and the first of the fleece of your sheep, you shall give him.

5“For dthe LORD your God has chosen him out of all your tribes eto stand to minister in the name of the LORD, him and his sons forever.

6“So if a Levite comes from any of your 3gates, from where he fdwells among all Israel, and comes with all the desire of his mind gto the place which the LORD chooses,

7“then he may serve in the name of the LORD his God has all his brethren the Levites do, who stand there before the LORD.

8“They shall have equal iportions to eat, besides what comes from the sale of his inheritance.

Avoid Wicked Customs

9“When you come into the land which the LORD your God is giving you, jyou shall not learn to follow the 4abominations of those nations.

10“There shall not be found among you anyone who makes his son or his daughter kpass5 through the fire, lor one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer,

11m“or one who conjures spells, or a medium, or a spiritist, or none who calls up the dead.

12“For all who do these things are 6an abomination to the LORD, and obecause of these abominations the LORD your God drives them out from before you.

13“You shall be 7blameless before the LORD your God.

14“For these nations which you will dispossess listened to soothsayers and diviners; but as for you, the LORD your God has not 8appointed such for you.

A New Prophet Like Moses

15p“The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear,

16“according to all you desired of the LORD your God in Horeb qin the day of the assembly, saying, r‘Let me not hear again the voice of the LORD my God, nor let me see this great fire anymore, lest I die.’

17“And the LORD said to me: s‘What they have spoken is good.

18t‘I will raise up for them a Prophet like you from among their brethren, and uwill put My words in His mouth, vand He shall speak to them all that I command Him.

19w‘And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.

20‘But xthe prophet who presumes to speak a word in My name, which I have not commanded him to speak, or ywho speaks in the name of other gods, that prophet shall die.’

21“And if you say in your heart, ‘How shall we know the word which the LORD has not spoken?’—

22z“when a prophet speaks in the name of the LORD, aif the thing does not happen or come to pass, that is the thing which the LORD has not spoken; the prophet has spoken it bpresumptuously; you shall not be afraid of him.

Deuteronomy 19

Three Cities of Refuge

(Num. 35:9–28; Josh. 20:1–9)

1“When the LORD your God ahas cut off the nations whose land the LORD your God is giving you, and you dispossess them and dwell in their cities and in their houses,

2b“you shall separate three cities for yourself in the midst of your land which the LORD your God is giving you to possess.

3“You shall prepare roads for yourself, and divide into three parts the territory of your land which the LORD your God is giving you to inherit, that any manslayer may flee there.

4“And cthis is the case of the manslayer who flees there, that he may live: Whoever kills his neighbor 1unintentionally, not having hated him in time past—

5“as when a man goes to the woods with his neighbor to cut timber, and his hand swings a stroke with the ax to cut down the tree, and the head slips from the handle and strikes his neighbor so that he dies—he shall flee to one of these cities and live;

6d“lest the avenger of blood, while his anger is hot, pursue the manslayer and overtake him, because the way is long, and kill him, though he was not deserving of death, since he had not hated the victim in time past.

7“Therefore I command you, saying, ‘You shall separate three cities for yourself.’

8“Now if the LORD your God eenlarges your territory, as He swore to fyour fathers, and gives you the land which He promised to give to your fathers,

9“and if you keep all these commandments and do them, which I command you today, to love the LORD your God and to walk always in His ways, gthen you shall add three more cities for yourself besides these three,

10h“lest innocent blood be shed in the midst of your land which the LORD your God is giving you as an inheritance, and thus guilt of bloodshed be upon you.

11“But iif anyone hates his neighbor, lies in wait for him, rises against him and strikes him mortally, so that he dies, and he flees to one of these cities,

12“then the elders of his city shall send and bring him from there, and deliver him over to the hand of the avenger of blood, that he may die.

13j“Your eye shall not pity him, kbut you shall 2put away the guilt of innocent blood from Israel, that it may go well with you.

Property Boundaries

14l“You shall not remove your neighbor’s landmark, which the men of old have set, in your inheritance which you will inherit in the land that the LORD your God is giving you to possess.

The Law Concerning Witnesses

15m“One witness shall not rise against a man concerning any iniquity or any sin that he commits; by the mouth of two or three witnesses the matter shall be established.

16“If a false witness nrises against any man to testify against him of wrongdoing,

17“then both men in the controversy shall stand before the LORD, obefore the priests and the judges who serve in those days.

18“And the judges shall make careful inquiry, and indeed, if the witness is a false witness, who has testified falsely against his brother,

19p“then you shall do to him as he thought to have done to his brother; so qyou shall put away the evil from among you.

20r“And those who remain shall hear and fear, and hereafter they shall not again commit such evil among you.

21s“Your eye shall not pity: tlife shall be for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

Deuteronomy 20

Principles Governing Warfare

1“When you go out to battle against your enemies, and see ahorses and chariots and people more numerous than you, do not be bafraid of them; for the LORD your God is cwith you, who brought you up from the land of Egypt.

2“So it shall be, when you are on the verge of battle, that the priest shall approach and speak to the people.

3“And he shall say to them, ‘Hear, O Israel: Today you are on the verge of battle with your enemies. Do not let your heart faint, do not be afraid, and do not tremble or be terrified because of them;

4‘for the LORD your God is He who goes with you, dto fight for you against your enemies, to save you.’

5“Then the officers shall speak to the people, saying: ‘What man is there who has built a new house and has not ededicated it? Let him go and return to his house, lest he die in the battle and another man dedicate it.

6‘Also what man is there who has planted a vineyard and has not eaten of it? Let him go and return to his house, lest he die in the battle and another man eat of it.

7f‘And what man is there who is betrothed to a woman and has not married her? Let him go and return to his house, lest he die in the battle and another man marry her.’

8“The officers shall speak further to the people, and say, g‘What man is there who is fearful and fainthearted? Let him go and return to his house, 1lest the heart of his brethren faint like his heart.’

9“And so it shall be, when the officers have finished speaking to the people, that they shall make captains of the armies to lead the people.

10“When you go near a city to fight against it, hthen proclaim an offer of peace to it.

11“And it shall be that if they accept your offer of peace, and open to you, then all the people who are found in it shall be placed under tribute to you, and serve you.

12“Now if the city will not make peace with you, but makes war against you, then you shall besiege it.

13“And when the LORD your God delivers it into your hands, iyou shall strike every male in it with the edge of the sword.

14“But the women, the little ones, jthe livestock, and all that is in the city, all its spoil, you shall plunder for yourself; and kyou shall eat the enemies’ plunder which the LORD your God gives you.

15“Thus you shall do to all the cities which are very far from you, which are not of the cities of these nations.

16“But lof the cities of these peoples which the LORD your God gives you as an inheritance, you shall let nothing that breathes remain alive,

17“but you shall utterly destroy them: the Hittite and the Amorite and the Canaanite and the Perizzite and the Hivite and the Jebusite, just as the LORD your God has commanded you,

18“lest mthey teach you to do according to all their 2abominations which they have done for their gods, and you nsin against the LORD your God.

19“When you besiege a city for a long time, while making war against it to take it, you shall not destroy its trees by wielding an ax against them; if you can eat of them, do not cut them down to use in the siege, for the tree of the field is man’s food.

20“Only the trees which you know are not trees for food you may destroy and cut down, to build siegeworks against the city that makes war with you, until it is subdued.

Deuteronomy 21

The Law Concerning Unsolved Murder

1“If anyone is found slain, lying in the field in the land which the LORD your God is giving you to possess, and it is not known who killed him,

2“then your elders and your judges shall go out and measure the distance from the slain man to the surrounding cities.

3“And it shall be that the elders of the city nearest to the slain man will take a heifer which has not been worked and which has not pulled with a ayoke.

4“The elders of that city shall bring the heifer down to a valley with flowing water, which is neither plowed nor sown, and they shall break the heifer’s neck there in the valley.

5“Then the priests, the sons of Levi, shall come near, for bthe LORD your God has chosen them to minister to Him and to bless in the name of the LORD; cby their word every controversy and every 1assault shall be settled.

6“And all the elders of that city nearest to the slain man dshall wash their hands over the heifer whose neck was broken in the valley.

7“Then they shall answer and say, ‘Our hands have not shed this blood, nor have our eyes seen it.

8‘Provide atonement, O LORD, for Your people Israel, whom You have redeemed, eand do not lay innocent blood to the charge of Your people Israel.’ And atonement shall be provided on their behalf for the blood.

9“So fyou shall put away the guilt of innocent blood from among you when you do what is right in the sight of the LORD.

Female Captives

10“When you go out to war against your enemies, and the LORD your God delivers them into your hand, and you take them captive,

11“and you see among the captives a beautiful woman, and desire her and would take her for your gwife,

12“then you shall bring her home to your house, and she shall hshave her head and trim her nails.

13“She shall put off the clothes of her captivity, remain in your house, and imourn her father and her mother a full month; after that you may go in to her and be her husband, and she shall be your wife.

14“And it shall be, if you have no delight in her, then you shall set her free, but you certainly shall not sell her for money; you shall not treat her brutally, because you have jhumbled her.

Firstborn Inheritance Rights

15“If a man has two wives, one loved kand the other unloved, and they have borne him children, both the loved and the unloved, and if the firstborn son is of her who is unloved,

16“then it shall be, lon the day he bequeaths his possessions to his sons, that he must not bestow firstborn status on the son of the loved wife in preference to the son of the unloved, the true firstborn.

17“But he shall acknowledge the son of the unloved wife as the firstborn mby giving him a double portion of all that he has, for he nis the beginning of his strength; othe right of the firstborn is his.

The Rebellious Son

18“If a man has a stubborn and rebellious son who will not obey the voice of his father or the voice of his mother, and who, when they have chastened him, will not heed them,

19“then his father and his mother shall take hold of him and bring him out to the elders of his city, to the gate of his city.

20“And they shall say to the elders of his city, ‘This son of ours is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard.’

21“Then all the men of his city shall stone him to death with stones; pso you shall put away the evil from among you, qand all Israel shall hear and fear.

Miscellaneous Laws

22“If a man has committed a sin rdeserving of death, and he is put to death, and you hang him on a tree,

23s“his body shall not remain overnight on the tree, but you shall surely bury him that day, so that tyou do not defile the land which the LORD your God is giving you as an inheritance; for uhe who is hanged is accursed of God.

Deuteronomy 22

Various Laws of Morality

1“You ashall not see your brother’s ox or his sheep going astray, and 1hide yourself from them; you shall certainly bring them back to your brother.

2“And if your brother is not near you, or if you do not know him, then you shall bring it to your own house, and it shall remain with you until your brother seeks it; then you shall restore it to him.

3“You shall do the same with his donkey, and so shall you do with his garment; with any lost thing of your brother’s, which he has lost and you have found, you shall do likewise; you 2must not hide yourself.

4b“You shall not see your brother’s donkey or his ox fall down along the road, and hide yourself from them; you shall surely help him lift them up again.

5“A woman shall not wear anything that pertains to a man, nor shall a man put on a woman’s garment, for all who do so are 3an abomination to the LORD your God.

6“If a bird’s nest happens to be before you along the way, in any tree or on the ground, with young ones or eggs, with the mother sitting on the young or on the eggs, cyou shall not take the mother with the young;

7“you shall surely let the mother go, and take the young for yourself, dthat it may be well with you and that you may prolong your days.

8“When you build a new house, then you shall make a parapet for your roof, that you may not bring guilt of bloodshed on your household if anyone falls from it.

9e“You shall not sow your vineyard with different kinds of seed, lest the yield of the seed which you have sown and the fruit of your vineyard be defiled.

10f“You shall not plow with an ox and a donkey together.

11g“You shall not wear a garment of different sorts, such as wool and linen mixed together.

12“You shall make htassels on the four corners of the clothing with which you cover yourself.

Laws of Sexual Morality

13“If any man takes a wife, and goes in to her, and idetests her,

14“and charges her with shameful conduct, and brings a bad name on her, and says, ‘I took this woman, and when I came to her I found she was not a virgin,’

15“then the father and mother of the young woman shall take and bring out the evidence of the young woman’s virginity to the elders of the city at the gate.

16“And the young woman’s father shall say to the elders, ‘I gave my daughter to this man as wife, and he detests her.

17‘Now he has charged her with shameful conduct, saying, “I found your daughter was not a virgin,” and yet these are the evidences of my daughter’s virginity.’ And they shall spread the cloth before the elders of the city.

18“Then the elders of that city shall take that man and punish him;

19“and they shall fine him one hundred shekels of silver and give them to the father of the young woman, because he has brought a bad name on a virgin of Israel. And she shall be his wife; he cannot divorce her all his days.

20“But if the thing is true, and evidences of virginity are not found for the young woman,

21“then they shall bring out the young woman to the door of her father’s house, and the men of her city shall stone her to death with jstones, because she has kdone a disgraceful thing in Israel, to play the harlot in her father’s house. lSo you shall 4put away the evil from among you.

22m“If a man is found lying with a woman married to a husband, then both of them shall die—the man that lay with the woman, and the woman; so you shall put away the evil from Israel.

23“If a young woman who is a virgin is nbetrothed to a husband, and a man finds her in the city and lies with her,

24“then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry out in the city, and the man because he ohumbled his neighbor’s wife; pso you shall put away the evil from among you.

25“But if a man finds a betrothed young woman in the countryside, and the man forces her and lies with her, then only the man who lay with her shall die.

26“But you shall do nothing to the young woman; there is in the young woman no sin deserving of death, for just as when a man rises against his neighbor and kills him, even so is this matter.

27“For he found her in the countryside, and the betrothed young woman cried out, but there was no one to save her.

28q“If a man finds a young woman who is a virgin, who is not betrothed, and he seizes her and lies with her, and they are found out,

29“then the man who lay with her shall give to the young woman’s father rfifty shekels of silver, and she shall be his wife sbecause he has humbled her; he shall not be permitted to divorce her all his days.

30t“A man shall not take his father’s wife, nor uuncover his father’s bed.

Deuteronomy 23

Those Excluded from the Congregation

1“He who is emasculated by crushing or mutilation shall anot enter the assembly of the LORD.

2“One of illegitimate birth shall not enter the assembly of the LORD; even to the tenth generation none of his descendants shall enter the assembly of the LORD.

3b“An Ammonite or Moabite shall not enter the assembly of the LORD; even to the tenth generation none of his descendants shall enter the assembly of the LORD forever,

4c“because they did not meet you with bread and water on the road when you came out of Egypt, and dbecause they hired against you Balaam the son of Beor from Pethor of 1Mesopotamia, to curse you.

5“Nevertheless the LORD your God would not listen to Balaam, but the LORD your God turned the curse into a blessing for you, because the LORD your God eloves you.

6f“You shall not seek their peace nor their prosperity all your days forever.

7“You shall not abhor an Edomite, gfor he is your brother. You shall not abhor an Egyptian, because hyou were an alien in his land.

8“The children of the third generation born to them may enter the assembly of the LORD.

Cleanliness of the Camp Site

9“When the army goes out against your enemies, then keep yourself from every wicked thing.

10i“If there is any man among you who becomes unclean by some occurrence in the night, then he shall go outside the camp; he shall not come inside the camp.

11“But it shall be, when evening comes, that jhe shall wash with water; and when the sun sets, he may come into the camp.

12“Also you shall have a place outside the camp, where you may go out;

13“and you shall have an implement among your equipment, and when you sit down outside, you shall dig with it and turn and cover your refuse.

14“For the LORD your God kwalks in the midst of your camp, to deliver you and give your enemies over to you; therefore your camp shall be holy, that He may see no unclean thing among you, and turn away from you.

Miscellaneous Laws

15l“You shall not give back to his master the slave who has escaped from his master to you.

16“He may dwell with you in your midst, in the place which he chooses within one of your gates, where it 2seems best to him; myou shall not oppress him.

17“There shall be no ritual 3harlot nof the daughters of Israel, or a operverted4 one of the sons of Israel.

18“You shall not bring the wages of a harlot or the price of a dog to the house of the LORD your God for any vowed offering, for both of these are 5an abomination to the LORD your God.

19p“You shall not charge interest to your brother—interest on money or food or anything that is lent out at interest.

20q“To a foreigner you may charge interest, but to your brother you shall not charge interest, rthat the LORD your God may bless you in all to which you set your hand in the land which you are entering to possess.

21s“When you make a vow to the LORD your God, you shall not delay to pay it; for the LORD your God will surely require it of you, and it would be sin to you.

22“But if you abstain from vowing, it shall not be sin to you.

23t“That which has gone from your lips you shall keep and perform, for you voluntarily vowed to the LORD your God what you have promised with your mouth.

24“When you come into your neighbor’s vineyard, you may eat your fill of grapes at your pleasure, but you shall not put any in your container.

25“When you come into your neighbor’s standing grain, uyou may pluck the heads with your hand, but you shall not use a sickle on your neighbor’s standing grain.

Deuteronomy 24

Law Concerning Divorce

1“When a aman takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some 1uncleanness in her, and he writes her a bcertificate of divorce, puts it in her hand, and sends her out of his house,

2“when she has departed from his house, and goes and becomes another man’s wife,

3“if the latter husband detests her and writes her a certificate of divorce, puts it in her hand, and sends her out of his house, or if the latter husband dies who took her as his wife,

4c“then her former husband who divorced her must not take her back to be his wife after she has been defiled; for that is 2an abomination before the LORD, and you shall not bring sin on the land which the LORD your God is giving you as an inheritance.

Miscellaneous Laws

5d“When a man has taken a new wife, he shall not go out to war or be charged with any business; he shall be free at home one year, and ebring happiness to his wife whom he has taken.

6“No man shall take the lower or the upper millstone in pledge, for he takes 3one’s living in pledge.

7“If a man is ffound 4kidnapping any of his brethren of the children of Israel, and mistreats him or sells him, then that kidnapper shall die; gand you shall put away the evil from among you.

8“Take heed in han outbreak of leprosy, that you carefully observe and do according to all that the priests, the Levites, shall teach you; just as I commanded them, so you shall be careful to do.

9i“Remember what the LORD your God did jto Miriam on the way when you came out of Egypt!

10“When you klend your brother anything, you shall not go into his house to get his pledge.

11“You shall stand outside, and the man to whom you lend shall bring the pledge out to you.

12“And if the man is poor, you shall not 5keep his pledge overnight.

13l“You shall in any case return the pledge to him again when the sun goes down, that he may sleep in his own garment and mbless you; and nit shall be righteousness to you before the LORD your God.

14“You shall not ooppress a hired servant who is poor and needy, whether one of your brethren or one of the aliens who is in your land within your gates.

15“Each day pyou shall give him his wages, and not let the sun go down on it, for he is poor and has set his heart on it; qlest he cry out against you to the LORD, and it be sin to you.

16r“Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; a person shall be put to death for his own sin.

17s“You shall not pervert justice due the stranger or the fatherless, tnor take a widow’s garment as a pledge.

18“But uyou shall remember that you were a slave in Egypt, and the LORD your God redeemed you from there; therefore I command you to do this thing.

19v“When you reap your harvest in your field, and forget a sheaf in the field, you shall not go back to get it; it shall be for the stranger, the fatherless, and the widow, that the LORD your God may wbless you in all the work of your hands.

20“When you beat your olive trees, you shall not go over the boughs again; it shall be for the stranger, the fatherless, and the widow.

21“When you gather the grapes of your vineyard, you shall not glean it afterward; it shall be for the stranger, the fatherless, and the widow.

22“And you shall remember that you were a slave in the land of Egypt; therefore I command you to do this thing.

Deuteronomy 25

Laws of Social Responsibility

1“If there is a adispute between men, and they come to 1court, that the judges may judge them, and they bjustify the righteous and condemn the wicked,

2“then it shall be, if the wicked man cdeserves to be beaten, that the judge will cause him to lie down dand be beaten in his presence, according to his guilt, with a certain number of blows.

3e“Forty blows he may give him and no more, lest he should exceed this and beat him with many blows above these, and your brother fbe humiliated in your sight.

4g“You shall not muzzle an ox while it 2treads out the grain.

Marriage Duty of the Surviving Brother

5h“If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her.

6“And it shall be that the firstborn son which she bears iwill succeed to the name of his dead brother, that jhis name may not be blotted out of Israel.

7“But if the man does not want to take his brother’s wife, then let his brother’s wife go up to the kgate to the elders, and say, ‘My husband’s brother refuses to raise up a name to his brother in Israel; he will not perform the duty of my husband’s brother.’

8“Then the elders of his city shall call him and speak to him. But if he stands firm and says, l‘I do not want to take her,’

9“then his brother’s wife shall come to him in the presence of the elders, mremove his sandal from his foot, spit in his face, and answer and say, ‘So shall it be done to the man who will not nbuild up his brother’s house.’

10“And his name shall be called in Israel, ‘The house of him who had his sandal removed.’

Miscellaneous Laws

11“If two men fight together, and the wife of one draws near to rescue her husband from the hand of the one attacking him, and puts out her hand and seizes him by the genitals,

12“then you shall cut off her hand; oyour eye shall not pity her.

13p“You shall not have in your bag differing weights, a heavy and a light.

14“You shall not have in your house differing measures, a large and a small.

15“You shall have a perfect and just weight, a perfect and just measure, qthat your days may be lengthened in the land which the LORD your God is giving you.

16“For rall who do such things, all who behave unrighteously, are 3an abomination to the LORD your God.

Destroy the Amalekites

17s“Remember what Amalek did to you on the way as you were coming out of Egypt,

18“how he met you on the way and attacked your rear ranks, all the stragglers at your rear, when you were tired and weary; and he tdid not fear God.

19“Therefore it shall be, uwhen the LORD your God has given you rest from your enemies all around, in the land which the LORD your God is giving you to possess as an inheritance, that you will vblot out the remembrance of Amalek from under heaven. You shall not forget.

Deuteronomy 26

Offerings of Firstfruits and Tithes

1“And it shall be, when you come into the land which the LORD your God is giving you as an inheritance, and you possess it and dwell in it,

2a“that you shall take some of the first of all the produce of the ground, which you shall bring from your land that the LORD your God is giving you, and put it in a basket and bgo to the place where the LORD your God chooses to make His name abide.

3“And you shall go to the one who is priest in those days, and say to him, ‘I declare today to the LORD 1your God that I have come to the country which the LORD swore to our fathers to give us.’

4“Then the priest shall take the basket out of your hand and set it down before the altar of the LORD your God.

5“And you shall answer and say before the LORD your God: ‘My father was ca 2Syrian, dabout to perish, and ehe went down to Egypt and 3dwelt there, ffew in number; and there he became a nation, ggreat, mighty, and populous.

6‘But the hEgyptians mistreated us, afflicted us, and laid hard bondage on us.

7i‘Then we cried out to the LORD God of our fathers, and the LORD heard our voice and looked on our affliction and our labor and our oppression.

8‘So jthe LORD brought us out of Egypt with a mighty hand and with an outstretched arm, kwith great terror and with signs and wonders.

9‘He has brought us to this place and has given us this land, l“a land flowing with milk and honey”;

10‘and now, behold, I have brought the firstfruits of the land which you, O LORD, have given me.’ Then you shall set it before the LORD your God, and worship before the LORD your God.

11“So myou shall rejoice in every good thing which the LORD your God has given to you and your house, you and the Levite and the stranger who is among you.

12“When you have finished laying aside all the ntithe of your increase in the third year—othe year of tithing—and have given it to the Levite, the stranger, the fatherless, and the widow, so that they may eat within your gates and be filled,

13“then you shall say before the LORD your God: ‘I have removed the 4holy tithe from my house, and also have given them to the Levite, the stranger, the fatherless, and the widow, according to all Your commandments which You have commanded me; I have not transgressed Your commandments, pnor have I forgotten them.

14q‘I have not eaten any of it 5when in mourning, nor have I removed any of it 6for an unclean use, nor given any of it for the dead. I have obeyed the voice of the LORD my God, and have done according to all that You have commanded me.

15r‘Look down from Your holy 7habitation, from heaven, and bless Your people Israel and the land which You have given us, just as You swore to our fathers, s“a land flowing with milk and honey.” ’

A Special People of God

16“This day the LORD your God commands you to observe these statutes and judgments; therefore you shall be careful to observe them with all your heart and with all your soul.

17“Today you have tproclaimed the LORD to be your God, and that you will walk in His ways and keep His statutes, His commandments, and His judgments, and that you will uobey His voice.

18“Also today vthe LORD has proclaimed you to be His special people, just as He promised you, that you should keep all His commandments,

19“and that He will set you whigh above all nations which He has made, in praise, in name, and in honor, and that you may be xa 8holy people to the LORD your God, just as He has spoken.”

Deuteronomy 27

The Law Inscribed on Stones

1Now Moses, with the elders of Israel, commanded the people, saying: “Keep all the commandments which I command you today.

2“And it shall be, on the day awhen you cross over the Jordan to the land which the LORD your God is giving you, that byou shall set up for yourselves large stones, and whitewash them with lime.

3“You shall write on them all the words of this law, when you have crossed over, that you may enter the land which the LORD your God is giving you, c‘a land flowing with milk and honey,’ just as the LORD God of your fathers promised you.

4“Therefore it shall be, when you have crossed over the Jordan, that don Mount Ebal you shall set up these stones, which I command you today, and you shall whitewash them with lime.

5“And there you shall build an altar to the LORD your God, an altar of stones; eyou shall not use an iron tool on them.

6“You shall build with 1whole stones the altar of the LORD your God, and offer burnt offerings on it to the LORD your God.

7“You shall offer peace offerings, and shall eat there, and frejoice before the LORD your God.

8“And you shall gwrite very plainly on the stones all the words of this law.”

9Then Moses and the priests, the Levites, spoke to all Israel, saying, “Take heed and listen, O Israel: hThis day you have become the people of the LORD your God.

10“Therefore you shall obey the voice of the LORD your God, and observe His commandments and His statutes which I command you today.”

Curses Pronounced from Mount Ebal

11And Moses commanded the people on the same day, saying,

12“These shall stand ion Mount Gerizim to bless the people, when you have crossed over the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin;

13“and jthese shall stand on Mount Ebal to curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.

14“And kthe Levites shall speak with a loud voice and say to all the men of Israel:

15l‘Cursed is the one who makes a carved or molded image, 2an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret.’

m“And all the people shall answer and say, ‘Amen!’

16n‘Cursed is the one who treats his father or his mother with contempt.’

“And all the people shall say, ‘Amen!’

17o‘Cursed is the one who moves his neighbor’s landmark.’

“And all the people shall say, ‘Amen!’

18p‘Cursed is the one who makes the blind to wander off the road.’

“And all the people shall say, ‘Amen!’

19q‘Cursed is the one who perverts the justice due the stranger, the fatherless, and widow.’

“And all the people shall say, ‘Amen!’

20r‘Cursed is the one who lies with his father’s wife, because he has uncovered his father’s bed.’

“And all the people shall say, ‘Amen!’

21s‘Cursed is the one who lies with any kind of animal.’

“And all the people shall say, ‘Amen!’

22t‘Cursed is the one who lies with his sister, the daughter of his father or the daughter of his mother.’

“And all the people shall say, ‘Amen!’

23u‘Cursed is the one who lies with his mother-in-law.’

“And all the people shall say, ‘Amen!’

24v‘Cursed is the one who attacks his neighbor secretly.’

“And all the people shall say, ‘Amen!’

25w‘Cursed is the one who takes a bribe to slay an innocent person.’

“And all the people shall say, ‘Amen!’

26x‘Cursed is the one who does not confirm all the words of this law.’

“And all the people shall say, ‘Amen!’

Deuteronomy 28

Blessings on Obedience

(Lev. 26:1–13; Deut. 7:12–24)

1“Now it shall come to pass, aif you diligently obey the voice of the LORD your God, to observe carefully all His commandments which I command you today, that the LORD your God bwill set you high above all nations of the earth.

2“And all these blessings shall come upon you and covertake you, because you obey the voice of the LORD your God:

3d“Blessed shall you be in the city, and blessed shall you be ein the country.

4“Blessed shall be fthe 1fruit of your body, the produce of your ground and the increase of your herds, the increase of your cattle and the offspring of your flocks.

5“Blessed shall be your basket and your kneading bowl.

6g“Blessed shall you be when you come in, and blessed shall you be when you go out.

7“The LORD hwill cause your enemies who rise against you to be defeated before your face; they shall come out against you one way and flee before you seven ways.

8“The LORD will icommand the blessing on you in your storehouses and in all to which you jset your hand, and He will bless you in the land which the LORD your God is giving you.

9k“The LORD will establish you as a holy people to Himself, just as He has sworn to you, if you keep the commandments of the LORD your God and walk in His ways.

10“Then all peoples of the earth shall see that you are lcalled by the name of the LORD, and they shall be mafraid of you.

11“And nthe LORD will grant you plenty of goods, in the fruit of your body, in the increase of your livestock, and in the produce of your ground, in the land of which the LORD 2swore to your fathers to give you.

12“The LORD will open to you His good 3treasure, the heavens, oto give the rain to your land in its season, and pto bless all the work of your hand. qYou shall lend to many nations, but you shall not borrow.

13“And the LORD will make ryou the head and not the tail; you shall be above only, and not be beneath, if you 4heed the commandments of the LORD your God, which I command you today, and are careful to observe them.

14s“So you shall not turn aside from any of the words which I command you this day, to the right or the left, to go after other gods to serve them.

Curses on Disobedience

(Lev. 26:14–46)

15“But it shall come to pass, tif you do not obey the voice of the LORD your God, to observe carefully all His commandments and His statutes which I command you today, that all these curses will come upon you and overtake you:

16“Cursed shall you be in the city, and cursed shall you be in the country.

17“Cursed shall be your basket and your kneading bowl.

18“Cursed shall be the 5fruit of your body and the produce of your land, the increase of your cattle and the offspring of your flocks.

19“Cursed shall you be when you come in, and cursed shall you be when you go out.

20“The LORD will send on you ucursing, vconfusion, and wrebuke in all that you set your hand to do, until you are destroyed and until you perish quickly, because of the wickedness of your doings in which you have forsaken Me.

21“The LORD will make the 6plague cling to you until He has consumed you from the land which you are going to possess.

22x“The LORD will strike you with consumption, with fever, with inflammation, with severe burning fever, with the sword, with yscorching,7 and with mildew; they shall pursue you until you perish.

23“And zyour heavens which are over your head shall be bronze, and the earth which is under you shall be iron.

24“The LORD will change the rain of your land to powder and dust; from the heaven it shall come down on you until you are destroyed.

25a“The LORD will cause you to be defeated before your enemies; you shall go out one way against them and flee seven ways before them; and you shall become 8troublesome to all the kingdoms of the earth.

26b“Your carcasses shall be food for all the birds of the air and the beasts of the earth, and no one shall frighten them away.

27“The LORD will strike you with cthe boils of Egypt, with dtumors, with the scab, and with the itch, from which you cannot be healed.

28“The LORD will strike you with madness and blindness and econfusion of heart.

29“And you shall fgrope at noonday, as a blind man gropes in darkness; you shall not prosper in your ways; you shall be only oppressed and plundered continually, and no one shall save you.

30g“You shall betroth a wife, but another man shall lie with her; hyou shall build a house, but you shall not dwell in it; iyou shall plant a vineyard, but shall not gather its grapes.

31“Your ox shall be slaughtered before your eyes, but you shall not eat of it; your donkey shall be violently taken away from before you, and shall not be restored to you; your sheep shall be given to your enemies, and you shall have no one to rescue them.

32“Your sons and your daughters shall be given to janother people, and your eyes shall look and kfail with longing for them all day long; and there shall be 9no strength in your lhand.

33“A nation whom you have not known shall eat mthe fruit of your land and the produce of your labor, and you shall be only oppressed and crushed continually.

34“So you shall be driven mad because of the sight which your eyes see.

35“The LORD will strike you in the knees and on the legs with severe boils which cannot be healed, and from the sole of your foot to the top of your head.

36“The LORD will nbring you and the king whom you set over you to a nation which neither you nor your fathers have known, and othere you shall serve other gods—wood and stone.

37“And you shall become pan10 astonishment, a proverb, qand a byword among all nations where the LORD will drive you.

38r“You shall carry much seed out to the field but gather little in, for sthe locust shall 11consume it.

39“You shall plant vineyards and tend them, but you shall neither drink of the twine nor gather the grapes; for the worms shall eat them.

40“You shall have olive trees throughout all your territory, but you shall not anoint yourself with the oil; for your olives shall drop off.

41“You shall beget sons and daughters, but they shall not be yours; for uthey shall go into captivity.

42“Locusts shall 12consume all your trees and the produce of your land.

43“The alien who is among you shall rise higher and higher above you, and you shall come down lower and lower.

44“He shall lend to you, but you shall not lend to him; he shall be the head, and you shall be the tail.

45“Moreover all these curses shall come upon you and pursue and overtake you, until you are destroyed, because you 13did not obey the voice of the LORD your God, to keep His commandments and His statutes which He commanded you.

46“And they shall be upon vyou for a sign and a wonder, and on your descendants forever.

47w“Because you did not serve the LORD your God with joy and gladness of heart, xfor the abundance of everything,

48“therefore you shall serve your enemies, whom the LORD will send against you, in yhunger, in thirst, in nakedness, and in need of everything; and He zwill put a yoke of iron on your neck until He has destroyed you.

49a“The LORD will bring a nation against you from afar, from the end of the earth, bas swift as the eagle flies, a nation whose language you will not understand,

50“a nation of fierce countenance, cwhich does not respect the elderly nor show favor to the young.

51“And they shall eat the increase of your livestock and the produce of your land, until you are destroyed; they shall not leave you grain or new wine or oil, or the increase of your cattle or the offspring of your flocks, until they have destroyed you.

52“They shall dbesiege you at all your gates until your high and fortified walls, in which you trust, come down throughout all your land; and they shall besiege you at all your gates throughout all your land which the LORD your God has given you.

53e“You shall eat the 14fruit of your own body, the flesh of your sons and your daughters whom the LORD your God has given you, in the siege and desperate straits in which your enemy shall distress you.

54“The 15sensitive and very refined man among you fwill16 be hostile toward his brother, toward gthe wife of his bosom, and toward the rest of his children whom he leaves behind,

55“so that he will not give any of them the flesh of his children whom he will eat, because he has nothing left in the siege and desperate straits in which your enemy shall distress you at all your gates.

56“The 17tender and 18delicate woman among you, who would not venture to set the sole of her foot on the ground because of her delicateness and sensitivity, 19will refuse to the husband of her bosom, and to her son and her daughter,

57“her 20placenta which comes out hfrom between her feet and her children whom she bears; for she will eat them secretly for lack of everything in the siege and desperate straits in which your enemy shall distress you at all your gates.

58“If you do not carefully observe all the words of this law that are written in this book, that you may fear ithis glorious and awesome name, THE LORD YOUR GOD,

59“then the LORD will bring upon you and your descendants jextraordinary plagues—great and prolonged plagues—and serious and prolonged sicknesses.

60“Moreover He will bring back on you all kthe diseases of Egypt, of which you were afraid, and they shall cling to you.

61“Also every sickness and every plague, which is not written in this Book of the Law, will the LORD bring upon you until you are destroyed.

62“You lshall be left few in number, whereas you were mas the stars of heaven in multitude, because you would not obey the voice of the LORD your God.

63“And it shall be, that just as the LORD nrejoiced over you to do you good and multiply you, so the LORD owill rejoice over you to destroy you and bring you to nothing; and you shall be pplucked21 from off the land which you go to possess.

64“Then the LORD qwill scatter you among all peoples, from one end of the earth to the other, and rthere you shall serve other gods, which neither you nor your fathers have known—wood and stone.

65“And samong those nations you shall find no rest, nor shall the sole of your foot have a resting place; tbut there the LORD will give you a 22trembling heart, failing eyes, and uanguish of soul.

66“Your life shall hang in doubt before you; you shall fear day and night, and have no assurance of life.

67v“In the morning you shall say, ‘Oh, that it were evening!’ And at evening you shall say, ‘Oh, that it were morning!’ because of the fear which terrifies your heart, and wbecause of the sight which your eyes see.

68“And the LORD xwill take you back to Egypt in ships, by the way of which I said to you, y‘You shall never see it again.’ And there you shall be offered for sale to your enemies as male and female slaves, but no one will buy you.”

Deuteronomy 29

The Covenant Renewed in Moab

1These are the words of the covenant which the LORD commanded Moses to make with the children of Israel in the land of Moab, besides the acovenant which He made with them in Horeb.

2Now Moses called all Israel and said to them: b“You have seen all that the LORD did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land—

3c“the great trials which your eyes have seen, the signs, and those great wonders.

4“Yet dthe LORD has not given you a heart to 1perceive and eyes to see and ears to hear, to this very day.

5e“And I have led you forty years in the wilderness. fYour clothes have not worn out on you, and your sandals have not worn out on your feet.

6g“You have not eaten bread, nor have you drunk wine or similar drink, that you may know that I am the LORD your God.

7“And when you came to this place, hSihon king of Heshbon and Og king of Bashan came out against us to battle, and we conquered them.

8“We took their land and igave it as an inheritance to the Reubenites, to the Gadites, and to half the tribe of Manasseh.

9“Therefore jkeep the words of this covenant, and do them, that you may kprosper in all that you do.

10“All of you stand today before the LORD your God: your leaders and your tribes and your elders and your officers, all the men of Israel,

11“your little ones and your wives—also the stranger who is in your camp, from lthe one who cuts your wood to the one who draws your water—

12“that you may enter into covenant with the LORD your God, and minto His oath, which the LORD your God makes with you today,

13“that He may nestablish you today as a people for Himself, and that He may be God to you, ojust as He has spoken to you, and pjust as He has sworn to your fathers, to Abraham, Isaac, and Jacob.

14“I make this covenant and this oath, qnot with you alone,

15“but with him who stands here with us today before the LORD our God, ras well as with him who is not here with us today

16(for you know that we dwelt in the land of Egypt and that we came through the nations which you passed by,

17and you saw their 2abominations and their idols which were among them—wood and stone and silver and gold);

18“so that there may not be among you man or woman or family or tribe, swhose heart turns away today from the LORD our God, to go and serve the gods of these nations, tand that there may not be among you a root bearing ubitterness or wormwood;

19“and so it may not happen, when he hears the words of this curse, that he blesses himself in his heart, saying, ‘I shall have peace, even though I 3follow the vdictates of my heart’—was though the drunkard could be included with the sober.

20x“The LORD would not spare him; for then ythe anger of the LORD and zHis jealousy would burn against that man, and every curse that is written in this book would settle on him, and the LORD awould blot out his name from under heaven.

21“And the LORD bwould separate him from all the tribes of Israel for adversity, according to all the curses of the covenant that are written in this Book of the cLaw,

22“so that the coming generation of your children who rise up after you, and the foreigner who comes from a far land, would say, when they dsee the plagues of that land and the sicknesses which the LORD has laid on it:

23‘The whole land is brimstone, esalt, and burning; it is not sown, nor does it bear, nor does any grass grow there, flike the overthrow of Sodom and Gomorrah, Admah, and Zeboiim, which the LORD overthrew in His anger and His wrath.’

24“All nations would say, g‘Why has the LORD done so to this land? What does the heat of this great anger mean?’

25“Then people would say: ‘Because they have forsaken the covenant of the LORD God of their fathers, which He made with them when He brought them out of the land of Egypt;

26‘for they went and served other gods and worshiped them, gods that they did not know and that He had not given to them.

27‘Then the anger of the LORD was aroused against this land, hto bring on it every curse that is written in this book.

28‘And the LORD iuprooted them from their land in anger, in wrath, and in great indignation, and cast them into another land, as it is this day.’

29“The secret things belong to the LORD our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law.

Deuteronomy 30

The Blessing of Returning to God

1“Now ait shall come to pass, when ball these things come upon you, the blessing and the ccurse which I have set before you, and dyou 1call them to mind among all the nations where the LORD your God drives you,

2“and you ereturn to the LORD your God and obey His voice, according to all that I command you today, you and your children, with all your heart and with all your soul,

3f“that the LORD your God will bring you back from captivity, and have compassion on you, and ggather you again from all the nations where the LORD your God has scattered you.

4h“If any of you are driven out to the farthest parts under heaven, from there the LORD your God will gather you, and from there He will bring you.

5“Then the LORD your God will bring you to the land which your fathers possessed, and you shall possess it. He will prosper you and multiply you more than your fathers.

6“And ithe LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, that you may live.

7“Also the LORD your God will put all these jcurses on your enemies and on those who hate you, who persecuted you.

8“And you will kagain obey the voice of the LORD and do all His commandments which I command you today.

9l“The LORD your God will make you abound in all the work of your hand, in the 2fruit of your body, in the increase of your livestock, and in the produce of your land for good. For the LORD will again mrejoice over you for good as He rejoiced over your fathers,

10“if you obey the voice of the LORD your God, to keep His commandments and His statutes which are written in this Book of the Law, and if you turn to the LORD your God with all your heart and with all your soul.

The Choice of Life or Death

11“For this commandment which I command you today nis 3not too mysterious for you, nor is it far off.

12o“It is not in heaven, that you should say, ‘Who will ascend into heaven for us and bring it to us, that we may hear it and do it?’

13“Nor is it beyond the sea, that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it?’

14“But the word is very near you, pin your mouth and in your heart, that you may do it.

15“See, qI have set before you today life and good, death and evil,

16“in that I command you today to love the LORD your God, to walk in His ways, and to keep His commandments, His statutes, and His judgments, that you may live and multiply; and the LORD your God will bless you in the land which you go to possess.

17“But if your heart turns away so that you do not hear, and are drawn away, and worship other gods and serve them,

18r“I announce to you today that you shall surely perish; you shall not prolong your days in the land which you cross over the Jordan to go in and possess.

19s“I call heaven and earth as witnesses today against you, that tI have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live;

20“that you may love the LORD your God, that you may obey His voice, and that you may cling to Him, for He is your ulife and the length of your days; and that you may dwell in the land which the LORD swore to your fathers, to Abraham, Isaac, and Jacob, to give them.”

Deuteronomy 31

Joshua the New Leader of Israel

(Num. 27:12–23)

1Then Moses went and spoke these words to all Israel.

2And he said to them: “I aam one hundred and twenty years old today. I can no longer bgo out and come in. Also the LORD has said to me, c‘You shall not cross over this Jordan.’

3“The LORD your God dHimself crosses over before you; He will destroy these nations from before you, and you shall dispossess them. eJoshua himself crosses over before you, just fas the LORD has said.

4g“And the LORD will do to them has He did to Sihon and Og, the kings of the Amorites and their land, when He destroyed them.

5i“The LORD will give them over to you, that you may do to them according to every commandment which I have commanded you.

6j“Be strong and of good courage, kdo not fear nor be afraid of them; for the LORD your God, lHe is the One who goes with you. mHe will not leave you nor forsake you.”

7Then Moses called Joshua and said to him in the sight of all Israel, n“Be strong and of good courage, for you must go with this people to the land which the LORD has sworn to their fathers to give them, and you shall cause them to inherit it.

8“And the LORD, oHe is the One who goes before you. pHe will be with you, He will not leave you nor forsake you; do not fear nor be dismayed.”

The Law to Be Read Every Seven Years

9So Moses wrote this law qand delivered it to the priests, the sons of Levi, rwho bore the ark of the covenant of the LORD, and to all the elders of Israel.

10And Moses commanded them, saying: “At the end of every seven years, at the appointed time in the syear of release, tat the Feast of Tabernacles,

11“when all Israel comes to uappear before the LORD your God in the vplace which He chooses, wyou shall read this law before all Israel in their hearing.

12x“Gather the people together, men and women and little ones, and the stranger who is within your gates, that they may hear and that they may learn to fear the LORD your God and carefully observe all the words of this law,

13“and that their children, ywho have not known it, zmay hear and learn to fear the LORD your God as long as you live in the land which you cross the Jordan to possess.”

Prediction of Israel’s Rebellion

14Then the LORD said to Moses, a“Behold, the days approach when you must die; call Joshua, and present yourselves in the tabernacle of meeting, that bI may 1inaugurate him.” So Moses and Joshua went and presented themselves in the tabernacle of meeting.

15Now cthe LORD appeared at the tabernacle in a pillar of cloud, and the pillar of cloud stood above the door of the tabernacle.

16And the LORD said to Moses: “Behold, you will 2rest with your fathers; and this people will drise and eplay the harlot with the gods of the foreigners of the land, where they go to be among them, and they will fforsake Me and gbreak My covenant which I have made with them.

17“Then My anger shall be haroused against them in that day, and iI will forsake them, and I will jhide My face from them, and they shall be 3devoured. And many evils and troubles shall befall them, so that they will say in that day, k‘Have not these evils come upon us because our God is lnot among us?’

18“And mI will surely hide My face in that day because of all the evil which they have done, in that they have turned to other gods.

19“Now therefore, write down this song for yourselves, and teach it to the children of Israel; put it in their mouths, that this song may be na witness for Me against the children of Israel.

20“When I have brought them to the land flowing with milk and honey, of which I swore to their fathers, and they have eaten and filled themselves oand grown fat, pthen they will turn to other gods and serve them; and they will provoke Me and break My covenant.

21“Then it shall be, qwhen many evils and troubles have come upon them, that this song will testify against them as a witness; for it will not be forgotten in the mouths of their descendants, for rI know the inclination sof their behavior today, even before I have brought them to the land of which I swore to give them.”

22Therefore Moses wrote this song the same day, and taught it to the children of Israel.

23tThen He inaugurated Joshua the son of Nun, and said, u“Be strong and of good courage; for you shall bring the children of Israel into the land of which I swore to them, and I will be with you.”

24So it was, when Moses had completed writing the words of this law in a book, when they were finished,

25that Moses commanded the Levites, who bore the ark of the covenant of the LORD, saying:

26“Take this Book of the Law, vand put it beside the ark of the covenant of the LORD your God, that it may be there was a witness against you;

27x“for I know your rebellion and your ystiff neck. If today, while I am yet alive with you, you have been rebellious against the LORD, then how much more after my death?

28“Gather to me all the elders of your tribes, and your officers, that I may speak these words in their hearing zand call heaven and earth to witness against them.

29“For I know that after my death you will abecome utterly corrupt, and turn aside from the way which I have commanded you. And bevil will befall you cin the latter days, because you will do evil in the sight of the LORD, to provoke Him to anger through the work of your hands.”

The Song of Moses

30Then Moses spoke in the hearing of all the assembly of Israel the words of this song until they were ended:

Deuteronomy 32

The Song of Moses

1“Give aear, O heavens, and I will speak;

And hear, O bearth, the words of my mouth.

2Let cmy 1teaching drop as the rain,

My speech distill as the dew,

d As raindrops on the tender herb,

And as showers on the grass.

3For I proclaim the ename of the LORD:

f Ascribe greatness to our God.

4He is gthe Rock, hHis work is perfect;

For all His ways are justice,

i A God of truth and jwithout injustice;

Righteous and upright is He.

5“Theyk have corrupted themselves;

They are not His children,

Because of their blemish:

A lperverse and crooked generation.

6Do you thus mdeal2 with the LORD,

O foolish and unwise people?

Is He not nyour Father, who obought you?

Has He not pmade you and established you?

7“Rememberq the days of old,

Consider the years of many generations.

r Ask your father, and he will show you;

Your elders, and they will tell you:

8When the Most High sdivided their inheritance to the nations,

When He tseparated the sons of Adam,

He set the boundaries of the peoples

According to the number of the 3children of Israel.

9For uthe LORD’s portion is His people;

Jacob is the place of His inheritance.

10“He found him vin a desert land

And in the wasteland, a howling wilderness;

He encircled him, He instructed him,

He wkept him as the 4apple of His eye.

11x As an eagle stirs up its nest,

Hovers over its young,

Spreading out its wings, taking them up,

Carrying them on its wings,

12So the LORD alone led him,

And there was no foreign god with him.

13“Hey made him ride in the heights of the earth,

That he might eat the produce of the fields;

He made him draw honey from the rock,

And oil from the flinty rock;

14Curds from the cattle, and milk of the flock,

z With fat of lambs;

And rams of the breed of Bashan, and goats,

With the choicest wheat;

And you drank wine, the ablood of the grapes.

15“But Jeshurun grew fat and kicked;

b You grew fat, you grew thick,

You are obese!

Then he cforsook God who dmade him,

And scornfully esteemed the eRock of his salvation.

16f They provoked Him to jealousy with foreign gods;

With 5abominations they provoked Him to anger.

17g They sacrificed to demons, not to God,

To gods they did not know,

To new gods, new arrivals

That your fathers did not fear.

18h Of the Rock who begot you, you are unmindful,

And have iforgotten the God who fathered you.

19“Andj when the LORD saw it, He spurned them,

Because of the provocation of His sons and His daughters.

20And He said: ‘I will hide My face from them,

I will see what their end will be,

For they are a perverse generation,

k Children in whom is no faith.

21l They have provoked Me to jealousy by what is not God;

They have moved Me to anger mby their 6foolish idols.

But nI will provoke them to jealousy by those who are not a nation;

I will move them to anger by a foolish nation.

22For oa fire is kindled in My anger,

And shall burn to the 7lowest 8hell;

It shall consume the earth with her increase,

And set on fire the foundations of the mountains.

23‘I will pheap disasters on them;

q I will spend My arrows on them.

24They shall be wasted with hunger,

Devoured by pestilence and bitter destruction;

I will also send against them the rteeth of beasts,

With the poison of serpents of the dust.

25The sword shall destroy outside;

There shall be terror within

For the young man and virgin,

The nursing child with the man of gray hairs.

26s I would have said, “I will dash them in pieces,

I will make the memory of them to cease from among men,”

27Had I not feared the wrath of the enemy,

Lest their adversaries should misunderstand,

Lest they should say, t“Our hand is high;

And it is not the LORD who has done all this.” ’

28“For they are a nation void of counsel,

Nor is there any understanding in them.

29u Oh, that they were wise, that they understood this,

That they would consider their vlatter end!

30How could one chase a thousand,

And two put ten thousand to flight,

Unless their Rock whad sold them,

And the LORD had surrendered them?

31For their rock is not like our Rock,

x Even our enemies themselves being judges.

32For ytheir vine is of the vine of Sodom

And of the fields of Gomorrah;

Their grapes are grapes of gall,

Their clusters are bitter.

33Their wine is zthe poison of serpents,

And the cruel avenom of cobras.

34‘ Is this not blaid up in store with Me,

Sealed up among My treasures?

35c Vengeance is Mine, and recompense;

Their foot shall slip in due time;

d For the day of their calamity is at hand,

And the things to come hasten upon them.’

36“Fore the LORD will judge His people

f And have compassion on His servants,

When He sees that their power is gone,

And gthere is no one remaining, bond or free.

37He will say: h‘Where are their gods,

The rock in which they sought refuge?

38Who ate the fat of their sacrifices,

And drank the wine of their drink offering?

Let them rise and help you,

And be your refuge.

39‘Now see that iI, even I, am He,

And jthere is no God besides Me;

k I kill and I make alive;

I wound and I heal;

Nor is there any who can deliver from My hand.

40For I raise My hand to heaven,

And say, “As I live forever,

41l If I 9whet My glittering sword,

And My hand takes hold on judgment,

I will render vengeance to My enemies,

And repay those who hate Me.

42I will make My arrows drunk with blood,

And My sword shall devour flesh,

With the blood of the slain and the captives,

From the heads of the leaders of the enemy.” ’

43“Rejoice,m O Gentiles, with His 10people;

For He will navenge the blood of His servants,

And render vengeance to His adversaries;

He owill provide atonement for His land and His people.”

44So Moses came with 11Joshua the son of Nun and spoke all the words of this song in the hearing of the people.

45Moses finished speaking all these words to all Israel,

46and he said to them: p“Set your hearts on all the words which I testify among you today, which you shall command your qchildren to be careful to observe—all the words of this law.

47“For it is not a 12futile thing for you, because it is your rlife, and by this word you shall prolong your days in the land which you cross over the Jordan to possess.”

Moses to Die on Mount Nebo

48Then the LORD spoke to Moses that very same day, saying:

49s“Go up this mountain of the Abarim, Mount Nebo, which is in the land of Moab, across from Jericho; view the land of Canaan, which I give to the children of Israel as a possession;

50“and die on the mountain which you ascend, and be 13gathered to your people, just as tAaron your brother died on Mount Hor and was gathered to his people;

51“because uyou trespassed against Me among the children of Israel at the waters of 14Meribah Kadesh, in the Wilderness of Zin, because you vdid not hallow Me in the midst of the children of Israel.

52w“Yet you shall see the land before you, though you shall not go there, into the land which I am giving to the children of Israel.”

Deuteronomy 33

Moses’ Final Blessing on Israel

1Now this is athe blessing with which Moses bthe man of God blessed the children of Israel before his death.

2And he said:

c“The LORD came from Sinai,

And dawned on them from dSeir;

He shone forth from eMount Paran,

And He came with ften thousands of saints;

From His right hand

Came a fiery law for them.

3Yes, gHe loves the people;

h All His saints are in Your hand;

They isit down at Your feet;

Everyone jreceives Your words.

4k Moses 1commanded a law for us,

l A heritage of the congregation of Jacob.

5And He was mKing in nJeshurun,

When the leaders of the people were gathered,

All the tribes of Israel together.

6“Let oReuben live, and not die,

Nor let his men be few.”

7And this he said of pJudah:

“Hear, LORD, the voice of Judah,

And bring him to his people;

q Let his hands be sufficient for him,

And may You be ra help against his enemies.”

8And of sLevi he said:

t“ Let Your 2Thummim and Your Urim be with Your holy one,

u Whom You tested at Massah,

And with whom You contended at the waters of Meribah,

9v Who says of his father and mother,

‘I have not wseen them’;

x Nor did he acknowledge his brothers,

Or know his own children;

For ythey have observed Your word

And kept Your covenant.

10z They shall teach Jacob Your judgments,

And Israel Your law.

They shall put incense before You,

a And a whole burnt sacrifice on Your altar.

11Bless his substance, LORD,

And baccept the work of his hands;

Strike the loins of those who rise against him,

And of those who hate him, that they rise not again.”

12Of Benjamin he said:

“The beloved of the LORD shall dwell in safety by Him,

Who shelters him all the day long;

And he shall dwell between His shoulders.”

13And of Joseph he said:

c“Blessed of the LORD is his land,

With the precious things of heaven, with the ddew,

And the deep lying beneath,

14With the precious fruits of the sun,

With the precious produce of the months,

15With the best things of ethe ancient mountains,

With the precious things fof the everlasting hills,

16With the precious things of the earth and its fullness,

And the favor of gHim who dwelt in the bush.

Let the blessing come h‘on the head of Joseph,

And on the crown of the head of him who was separate from his brothers.’

17His glory is like a ifirstborn bull,

And his horns like the jhorns of the wild ox;

Together with them

k He shall push the peoples

To the ends of the earth;

l They are the ten thousands of Ephraim,

And they are the thousands of Manasseh.”

18And of Zebulun he said:

m“Rejoice, Zebulun, in your going out,

And Issachar in your tents!

19They shall ncall the peoples to the mountain;

There othey shall offer sacrifices of righteousness;

For they shall partake of the abundance of the seas

And of treasures hidden in the sand.”

20And of Gad he said:

“Blessed is he who penlarges Gad;

He dwells as a lion,

And tears the arm and the crown of his head.

21q He provided the first part for himself,

Because a lawgiver’s portion was reserved there.

r He came with the heads of the people;

He administered the justice of the LORD,

And His judgments with Israel.”

22And of Dan he said:

“Dan is a lion’s whelp;

s He shall leap from Bashan.”

23And of Naphtali he said:

“O Naphtali, tsatisfied with favor,

And full of the blessing of the LORD,

u Possess the west and the south.”

24And of Asher he said:

v“Asher is most blessed of sons;

Let him be favored by his brothers,

And let him wdip his foot in oil.

25Your sandals shall be xiron and bronze;

As your days, so shall your strength be.

26“ There is yno one like the God of zJeshurun,

a Who rides the heavens to help you,

And in His excellency on the clouds.

27The eternal God is your brefuge,

And underneath are the everlasting arms;

c He will thrust out the enemy from before you,

And will say, ‘Destroy!’

28Then dIsrael shall dwell in safety,

e The fountain of Jacob falone,

In a land of grain and new wine;

His gheavens shall also drop dew.

29h Happy are you, O Israel!

i Who is like you, a people saved by the LORD,

j The shield of your help

And the sword of your majesty!

Your enemies kshall submit to you,

And lyou shall tread down their 3high places.”

Deuteronomy 34

Moses Dies on Mount Nebo

1Then Moses went up from the plains of Moab ato Mount Nebo, to the top of Pisgah, which is across from Jericho. And the LORD showed him all the land of Gilead as far as Dan,

2all Naphtali and the land of Ephraim and Manasseh, all the land of Judah as far as the 1Western Sea,

3the South, and the plain of the Valley of Jericho, bthe city of palm trees, as far as Zoar.

4Then the LORD said to him, c“This is the land of which I swore to give Abraham, Isaac, and Jacob, saying, ‘I will give it to your descendants.’ dI have caused you to see it with your eyes, but you shall not cross over there.”

5eSo Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD.

6And He buried him in a valley in the land of Moab, opposite Beth Peor; but fno one knows his grave to this day.

7gMoses was one hundred and twenty years old when he died. hHis 2eyes were not dim nor his natural vigor 3diminished.

8And the children of Israel wept for Moses in the plains of Moab ithirty days. So the days of weeping and mourning for Moses ended.

9Now Joshua the son of Nun was full of the jspirit of wisdom, for kMoses had laid his hands on him; so the children of Israel heeded him, and did as the LORD had commanded Moses.

10But since then there lhas not arisen in Israel a prophet like Moses, mwhom the LORD knew face to face,

11in all nthe signs and wonders which the LORD sent him to do in the land of Egypt, before Pharaoh, before all his servants, and in all his land,

12and by all that mighty power and all the great terror which Moses performed in the sight of all Israel.

Deuteronomy Commentaries

Deuteronomy 1

1:1–4 This introduction gives the setting of Deuteronomy and its purpose.

1:1 the words which Moses spoke. Almost all of Deuteronomy consists of speeches given by Moses at the end of his life. According to v. 3, Moses acted upon the authority of God since his inspired words were in accordance with the commandments that God had given. to all Israel. This expression is used 12 times in this book and emphasizes the unity of Israel, and the universal applications of these words. the plain opposite Suph. Except for Jordan and the Arabah (see marginal note), the exact location of the places named in 1:1 is not known with certainty, although they may have been along Israel’s route N from the Gulf of Aqabah (cf. Num. 33). The plain referred to is the large rift valley that extends from the Sea of Galilee in the N to the Gulf of Aqabah in the S. Israel was encamped to the E of the Jordan River in this valley.

1:2 eleven days’ journey. The distance from Horeb to Kadesh Barnea was about 150 mi. Kadesh was on the southern border of the Promised Land. This trip took 11 days on foot, but for Israel lasted 38 more years. Horeb. The usual name in Deuteronomy for Mt. Sinai means “desolation,” a fitting name since the area around Sinai is barren and uninviting. Mount Seir. South of the Dead Sea in Edom.

1:3 the fortieth year. The 40th year after the Exodus from Egypt. The years of divine judgment (Num. 14:33, 34) were ending. the eleventh month. Jan.–Feb., 1405 B.C. Numbers 20–36 records the events of the 40th year.

1:4 Sihon…Og. The two kings of the Amorites which the Jews defeated in Transjordan (see 2:24—3:11; Num. 21:21–35).

1:5—4:43 These verses are mainly Moses’ first speech. Moses introduced his explanation of the law with a call to enter the land of Canaan (vv. 6–8), which had been promised by the Abrahamic Covenant from God (cf. Gen. 15:18–21). Throughout this book, he refers to that covenant promise (1:35; 4:31; 6:10, 18, 23; 7:8, 12; 8:1, 18; 9:5; 10:11; 11:9, 21; 13:17; 19:8; 26:3, 15; 27:3; 28:11; 29:13; 30:20; 31:7, 20–23; 34:4). He then gave a historical review of God’s gracious acts (1:9–3:29) and a call to Israel for obedience to the covenant given to them by the Lord at Sinai (4:1–40). This introductory section ends with a brief narrative recounting the appointment of the 3 cities of refuge E of the Jordan (4:41–43).

1:5 explain. To make clear, distinct, or plain. The purpose of the book was to make the sense and purpose of the law clear to the people as they entered the Land. It was to be their guide to the law while living in the Land. Moses did not review what happened at Horeb (Sinai), which is recorded by him in Exodus, Leviticus, and Numbers (cf. Ex. 20:1-Num. 10:10), but rather gave Israel instruction in how to walk with God and how to fulfill God’s will in the Land and be blessed.

1:7, 8 the land. The Land which the Lord set before Israel to go in and possess was clearly described in v. 7. The mountains of the Amorites referred to the hill country to the W of the Dead Sea. The plain (Arabah) was the land in the rift valley from the Sea of Galilee in the N to the Dead Sea in the S. The mountains were the hills that run through the center of the Land N and S. These hills are to the W of the Sea of Galilee and the Jordan River. The lowland referred to the low rolling hills that sloped toward the Mediterranean coast (Shephelah). The S (Negev) described the dry wasteland stretching southward from Beersheba to the wilderness. The seacoast referred to the Land along the Mediterranean Sea. The boundaries of the Land of the Canaanites were given in Num. 34:1–15. Lebanon to the N marked the northwestern boundary on the coast. The NE boundary of the Land was the Euphrates River. Cf. Num. 34:1–12.

1:8 the LORD swore. God’s command to take possession of this Land by conquest was based upon the promise of the Land that had been given in a covenant to Abraham (Gen 15:18–21) and reiterated to Isaac and Jacob (Gen. 26:3–5; 28:13–15; 35:12). These 3 patriarchs are mentioned 7 times in Deuteronomy (1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The Lord sealed His promise to the patriarchs with an oath (swore) indicating that He would never change His plan (cf. Ps. 110:4).

1:9–18 See notes on Ex. 18 for the background.

1:10 the stars of heaven. The Lord had promised Abraham that his descendants would be as numerous as the stars in the sky (see Gen. 15:5; 22:17). The nation’s growth proved both God’s intention and ability to fulfill His original promises to Abraham.

1:11 a thousand times. A Semitic way of saying “an infinitely large number.”

1:13 Choose wise…men. The fulfillment of God’s promise to give to Abraham such a large posterity created a problem for Moses. The nation had become too large for Moses to govern effectively. The solution was the appointment by Moses of men to help him lead the people (see Ex. 18:13–27). These men were to be 1) wise, i.e., men who knew how to apply their knowledge; 2) understanding, i.e., those who had discernment and so were able to judge; and 3) knowledgeable, i.e., experienced and respected. Cf. Ex. 18:21.

1:19–21 See notes on Num. 10:11—12:16 for the background.

1:22–46 See notes on Num. 13, 14 for the background.

1:22 Let us send men before us. When challenged by Moses to take the Land (vv. 20, 21), the people requested that spies be sent first. Moses, it seems, took their request to the Lord, who also approved their plan and commanded Moses to appoint the spies (Num. 13:1, 2). Thus, Moses selected 12 men who went to see what the Land was like (Num. 13:17–20).

1:26 but rebelled. Israel, at Kadesh Barnea, deliberately and defiantly refused to respond to God’s command to take the Land (Num. 14:1–9).

1:27 you complained. Israel grumbled in their tents that the Lord hated them. They assumed the Lord brought them from Egypt to have them destroyed by the Amorites.

1:28 the Anakim. Lit. “sons of the Anakim” (i.e., the Anakites). The Anakites were early inhabitants of Canaan described as “giants” (2:10, 21; 9:2; Num. 13:32, 33). They were larger than the Israelites and were especially feared because of their military power.

1:32 you did not believe the LORD your God. The failure of the people to take the land at the beginning of their time in the wilderness was explained here in the same way as in Num. 14:11. Israel did not take the Lord at His Word and, therefore, did not obey His command. The Israelites’ lack of obedience is explained as the outcome of their lack of faith in the Lord.

1:33 in the fire…and in the cloud. The cloud by day and the fire by night were the means of God’s direction for Israel in the wilderness (Ex. 13:21; Num. 9:15–23). The Lord who guided Israel through the wandering journey was the same Lord who had already searched out a place for Israel in the Land. As He had directed them in the past, He would direct them also in the future.

1:36–38 Caleb…Joshua. They were excluded from this judgment because of exemplary faith and obedience (cf. Num. 14:24; Josh. 14:8, 9).

1:37 The LORD was also angry with me. Although his disobedience occurred almost 39 years after the failure of Israel at Kadesh (Num. 20:1–13), Moses included it here with Israel’s disobedience to the Lord because his disobedience was of the same kind. Moses, like Israel, failed to honor the Word of the Lord and thus, in rebellion for self glory, disobeyed God’s clear command and struck the rock rather than speaking to it. Thus, he suffered the same result of God’s anger and, like Israel, was not allowed to go into the Land (Num. 20:12).

1:41–45 Israel’s further defiance of the Lord’s command was shown by their presumption in seeking to go into the Land after God said they should not. This time they rebelled by attempting to go in and conquer the Land, only to be chased back by the Amorites. The Lord showed His displeasure by not helping them or sympathizing with their defeat, and for that generation there was no escape from death in the desert during the next 38 years (cf. Num. 15–19).

1:46 you remained in Kadesh many days. These words suggest that Israel spent a large part of the 38 years in the wilderness around Kadesh Barnea.

Deuteronomy 2

2:1—3:11 See notes on Num. 20:14–21:35 for the background.

2:1–23 This section deals with encounters with Israel’s relatives, the Edomites (vv. 1–8), Moabites (vv. 9–18), and Ammonites (vv. 19–23).

2:1 the Way of the Red Sea. Cf. Num. 21:4. After spending a long time at Kadesh, the Israelites set out once again at the command of the Lord through Moses. They traveled away from their Promised Land in a southeasterly direction from Kadesh toward the Gulf of Aqabah on the road to the Red Sea. Thus began the wanderings that were about to end. skirted Mount Seir. Israel spent many days wandering in the vicinity of Mt. Seir, the mountain range of Edom, S of the Dead Sea and extending down the eastern flank of the Arabah.

2:3 turn northward. The departure from Kadesh had been in a southeasterly direction away from the Promised Land, until the Lord commanded Israel to turn again northward in the direction of the Promised Land.

2:4 your brethren, the descendants of Esau. Esau was the brother of Jacob (Gen. 25:25, 26). The Edomites, the descendants of Esau, lived in Mt. Seir. According to Num. 20:14–21, the Edomites refused to allow Israel to pass through their land. Verse 8, reflecting this refusal, states that the Israelites went around the border of the descendants of Esau, i.e., to the E of their territory.

2:5 I will not give you any of their land. God had granted to the descendants of Esau an inheritance (Mt. Seir was their possession). In v. 9, the same is said about the Moabites and in v. 19, about the Ammonites.

2:8 from Elath and Ezion Geber. Two towns located just N of the Gulf of Aqabah. Israel passed to the E of Edom and to the E of Moab on their journey northward.

2:10 The Emim. Apparently a Moabite term (see v. 11) meaning “terrible ones.” This people, numerous and tall, were the pre-Moabite occupants of the land of Moab.

2:12 their possession which the LORD gave them. The Horites were Hurrians, a people who lived in various places in Syria and Palestine. Those living in the region of Seir had been displaced by the descendants of Esau. The displacement of the Horites by the Edomites was analogous to the Israelites’ possession of their own land.

2:13 Zered. A brook that ran into the Dead Sea from the SE. It seems to have constituted the southern boundary of Moab. In contrast to the disobedience associated with Kadesh, the people obeyed the command to cross over the brook Zered. There was a new spirit of obedience toward the Lord among the people.

2:14 thirty-eight years. From 1444–1406 B.C. These were the years from the failure at Kadesh to the obedience at Zered. It was during this time that the rebellious generation, who had been denied access to the Promised Land by the oath of the Lord, had all died.

2:20 Zamzummim. Apparently an Ammonite term used to describe their precursors in their land. They were characterized as being as tall as the Anakim. But the Lord had destroyed them and given their land to the Ammonites. This was an encouragement to the Israelites that God could also defeat the Anakim in the land of Canaan and give that land to Israel.

2:23 the Avim. The ancient village dwellers of southwestern Palestine along the Mediterranean coast as far as the city of Gaza. the Caphtorim. Caphtor probably refers to Crete and may be a reference to an early Philistine group from that island who invaded the coast of Palestine, defeated the Avim, and then dwelt there. These Caphtorim were precursors to the later, greater Philistine invasion of ca. 1200 B.C.

2:24—3:29 Moses continues the historical survey detailing the defeat of two Amorite kings, Sihon and Og, and the takeover of their territory.

2:24 the River Arnon. The northern boundary of Moab. Israel was allowed to attack Sihon the Amorite because the Amorites were not relatives of Israel.

2:25 fear of you. As the conquest began, God put the fear of Israel into the hearts of their enemies.

2:26 the Wilderness of Kedemoth. Kedemoth means “eastern regions.” It was probably a few mi. N of the Arnon River and near to the eastern border of the Amorite state.

2:27 Let me pass through. As with the Edomites previously (Num. 20:17), Moses asked to pass peacefully through the territory of Sihon.

2:30 hardened his spirit. Sihon, by his own conscious will, refused Israel’s request to journey through his land. God confirmed what was already in Sihon’s heart, namely arrogance against the Lord and His people Israel, so that He might defeat him in battle and give his land to Israel.

2:32 Jahaz. The place of battle between Sihon and the Israelites, probably a few mi. to the N of Kedemoth (v. 26).

Deuteronomy 3

3:1 Bashan. A fertile region located E of the Sea of Galilee and the Jordan River extending from Mt. Hermon in the N to the Yarmuk River in the S. Israel met King Og and his army in battle at Edrei, a city on the Yarmuk River. The Amorite king ruled over 60 cities (vv. 4–10; Josh. 13:30), which were taken by Israel; this kingdom was assigned to the Transjordanic tribes, especially the half tribe of Manasseh (v. 13).

3:8 this side of the Jordan. East of the Jordan River, Israel controlled the territory from the Arnon River to Mt. Hermon, a length of about 150 mi. Note that the perspective of the speaker was to the E of the Jordan; the W of the Jordan still needed to be conquered. This statement helps date these speeches as pre-conquest.

3:11 an iron bedstead. The bedstead may actually have been a coffin, which would have been large enough to also hold tomb objects. The size of the “bedstead,” 13½ by 6 ft., emphasized the largeness of Og, who was a giant (the last of the Rephaim, a race of giants). As God had given Israel victory over the giant Og, so He would give them victory over the giants in the Land.

3:12–20 See notes on Num. 32:1–42; 34:13–15 for background.

3:20 rest. A peaceful situation with the Land free from external threat and oppression. The eastern 2½ tribes had the responsibility to battle alongside their western brethren until the conquest was complete (cf. Josh. 22).

3:22 the LORD your God Himself fights for you. Moses commanded Joshua not to be afraid because the Lord Himself would provide supernatural power and give them the victory (cf. 1:30; 31:6–8; Josh. 1:9).

3:23 I pleaded with the LORD. With the victories over Sihon and Og, Moses made one final passionate plea to the Lord to be allowed to enter the Promised Land. However, the Lord would not allow Moses that privilege. He did, however, allow Moses to go to the top of Pisgah and see the Land (cf. Deut. 32:48–52; 34:1–4).

3:26 the LORD was angry. See note on 1:37; cf. 4:21–24.

3:29 Beth Peor. Located E of the Jordan River, probably opposite Jericho (see notes on Num. 22–25 for the background).

Deuteronomy 4

4:1 O Israel, listen. Moses called the people to hear and obey the rules of conduct that God had given them to observe. Successful conquest and full enjoyment of life in the Land was based on submission to God’s law. the statutes and the judgments. The first are permanent rules for conduct fixed by the reigning authority, while the second deal with judicial decisions which served as precedents for future guidance.

4:2 You shall not add…nor take from. The Word that God had given to Israel through Moses was complete and sufficient to direct the people. Thus, this law, the gift of God at Horeb, could not be supplemented or reduced. Anything that adulterated or contradicted God’s law would not be tolerated (cf. 12:32; Prov. 30:6; Rev. 22:18, 19).

4:3, 4 Moses used the incident at Baal Peor (Num. 25:1–9) to illustrate from the Israelites’ own history that their very lives depended on obeying God’s law. Only those who had held fast to the Lord by obeying His commands were alive that day to hear Moses.

4:6 the peoples. Israel’s obedience to God’s law would provide a testimony to the world that God was near to His people and that His laws were righteous. One purpose of the law was to make Israel morally and spiritually unique among all the nations and, therefore, draw those nations to the true and living God. They were from their beginnings to be a witness nation. Though they failed and have been temporarily set aside, the prophets revealed that in the future kingdom of Messiah they will be a nation of faithful witnesses (cf. Is. 45:14; Zech. 8:23). a wise and understanding people. The nations would see 3 things in Israel (vv. 6–8). First, the Israelites would know how to apply God’s knowledge so as to have discernment and to be able to judge matters accurately.

4:7 God so near to it. Second, faithfulness to the Lord would allow the nations to see that the Lord had established intimacy with Israel.

4:8 statutes and righteous judgments. Third, the nations would see that Israel’s law was distinctive, for its source was the Lord indicating its character was righteous.

4:9–31 This section carries the most basic lesson for Israel to learn—to fear and reverence God.

4:9 teach them to your children. Deuteronomy stresses the responsibility of parents to pass on their experiences with God and the knowledge they have gained from Him to their children (cf. 6:7; 11:19).

4:10 especially concerning the day. One experience of Israel to be passed on from generation to generation was the great theophany (the self-revelation of God in physical form) which took place at Horeb (cf. Ex. 19:9—20:19).

4:12 no form. Israel was to remember that when God revealed Himself at Sinai, His presence came through His voice, i.e., the sound of His words. They did not see Him. God is Spirit (John 4:24), which rules out any idolatrous representation of God in any physical form (vv. 16–18) or any worship of the created order (v. 19).

4:13 the Ten Commandments. Lit. “ten statements,” from which comes the term “Decalogue.” These summarize and epitomize all the commandments the Lord gave to Israel through Moses. Though the phrase occurs only here, in 10:4, and in Ex. 34:28, there are 26 more references to it in Deuteronomy (see notes on Matt. 19:16–21; 22:35–40; Mark 10:17–22; Rom. 13:8–10).

4:15–19 This is a strong emphasis on commandments one and two (cf. Rom. 1:18–23).

4:20 the iron furnace. A fire was used to heat iron sufficiently to be hammered into different shapes or welded to other objects. The iron furnace here suggests that Israel’s time in Egypt was a period of ordeal, testing, and purifying for the Hebrews, readying them for usefulness as God’s witness nation.

4:24 a jealous God. God is zealous to protect what belongs to Him. He will not allow another to have the honor that is due to Him alone (cf. Is. 42:8; 48:11).

4:25–31 Cf. 8:18, 19. In fact, this briefly outlined the future judgment of Israel, which culminated in the northern 10 tribes being exiled to Assyria (ca. 722 B.C.; 2 Kin. 17) and the southern two tribes being deported to Babylon (ca. 605–586 B.C.; 2 Kin. 24, 25). Although the Jews returned in the days of Ezra and Nehemiah (ca. 538–445 B.C.), they never regained their autonomy or dominance. Thus, the days of promised restoration and return look forward to Messiah’s return to set up the millennial kingdom.

4:27 the LORD will scatter you. Moses warned Israel that the judgment for idolatry would be their dispersion among the nations by the Lord (see 28:64–67).

4:30 the latter days. Lit. “the end of days.” Moses saw in the distant future a time when repentant Israel would turn again to the Lord and obey Him. Throughout the Pentateuch, “the latter days” refers to the time when Messiah will establish His kingdom (see Gen. 49:1, 8–12; Num. 24:14–24; Deut. 32:39–43).

4:31 the covenant of your fathers. God mercifully, not because they deserve it, will fulfill the covenant He made with Abraham, Isaac, and Jacob with repentant Israel in the future. God will not forget the Word that He has given to Abraham and his seed (cf. Rom. 11:25–27).

4:32–40 A historical apologetic, appealing for the nation’s obedience to God’s law.

4:32–39 since the day that God created man on the earth. In all of human history, no other nation has had the privilege that Israel had of hearing God speak, as He did in giving the law at Mt. Sinai, and surviving such an awesome experience. Nor had any other people been so blessed, chosen and delivered from bondage by such mighty miracles as Israel saw. God did this to reveal to them that He alone is God (vv. 35, 39).

4:37 His Presence. Lit. “His face.” God Himself had brought Israel out of Egypt. The Exodus resulted from the electing love that God had for the patriarchs and their descendants.

4:40 Such gracious privilege, as remembered in vv. 32–39, should elicit obedience, particularly in view of the unconditional promise that the Land will be theirs permanently (“for all time”) as is detailed in chaps. 29, 30.

4:41–43 These 3 verses are a narrative insertion at the end of Moses’ speech. The setting aside of 3 cities on the E side of the Jordan by Moses showed that Moses willingly obeyed the commandments God gave him. He was an example of the type of obedience that God was calling for in 4:1–40 (cf. Num. 35:14; Josh. 20:8).

4:44—28:68 The heart of Deuteronomy is found in this long second speech of Moses. “Now this is the law” (4:44) which Moses explained to Israel (cf. 1:5). After a brief introduction (4:44–49), Moses gave the people a clear understanding of what the law directed concerning their relationship with the Lord in the Land (5:1–26:19), then concluded by recounting the blessings or the curses which would come upon the nation as a consequence of their response to the stipulations of this law (27:1–28:68).

4:45 testimonies…statutes…judgments. God’s instruction to Israel was set forth in: 1) the testimonies, the basic covenant stipulations (5:6–21); 2) statutes, words that were inscribed and therefore fixed; and 3) judgments, the decisions made by a judge on the merits of the situation. This law was given to Israel when they came out of Egypt. Moses is not giving further law, he is now explaining that which has already been given.

4:48 Mount Sion. This reference to Mt. Hermon is not to be confused with Mt. Zion in Jerusalem.

4:49 Sea of the Arabah. The Dead Sea.

Deuteronomy 5

5:1—11:32 As Moses began his second address to the people of Israel, he reminded them of the events and the basic commands from God that were foundational to the Sinaitic Covenant (5:1–33; see Ex. 19:1–20:21). Then, in 6:1–11:32, Moses expounded and applied the first 3 of the Ten Commandments to the present experience of the people.

5:1 Hear, O Israel. The verb “hear” carried the sense “obey.” A hearing that leads to obedience was demanded of all the people (cf. 6:4; 9:1; 20:3; 27:9).

5:2 a covenant with us in Horeb. The second generation of Israel, while children, received the covenant that God made with Israel at Sinai.

5:3 did not make this covenant with our fathers. The “fathers” were not the people’s immediate fathers, who had died in the wilderness, but their more distant ancestors, the patriarchs (see 4:31, 37; 7:8, 12; 8:18). The Sinaitic or Mosaic Covenant was in addition to and distinct from the Abrahamic Covenant made with the patriarchs.

5:6–21 The first 4 commandments involve relationship with God, the last 6 deal with human relationships; together they were the foundation of Israel’s life before God. Moses here reiterated them as given originally at Sinai. Slight variations from the Exodus text are accounted for by Moses’ explanatory purpose in Deuteronomy. See notes on Ex. 20:1–17 for an additional explanation of these commands.

5:7 no other gods. Cf. Ex. 20:3. “Other gods” were non-existent pagan gods, which were made in the form of idols and shaped by the minds of their worshipers. The Israelite was to be totally faithful to the God to whom he was bound by covenant. Cf. Matt. 16:24–27; Mark 8:34–38; Luke 9:23–26; 14:26–33.

5:8 a carved image. Cf. Ex. 20:4, 5. Reducing the infinite God to any physical likeness was intolerable, as the people found out in their attempt to cast God as a golden calf (cf. Ex. 32).

5:9, 10 third and fourth generations…thousands. See note on Ex. 20:5, 6 for an explanation of this often misunderstood text. those who hate Me…love Me. Disobedience is equal to hatred of God, as love is equal to obedience (cf. Matt. 22:34–40; Rom. 13:8–10).

5:11 take the name…in vain. Cf. Ex. 20:7. Attach God’s name to emptiness. Cf. Ps. 111:9; Matt. 6:9; Luke 1:49; John 17:6, 26.

5:12 as the LORD your God commanded you. Cf. Ex. 20:8–10. These words are missing from Ex. 20:8, but refer back to this commandment given to Israel at Sinai 40 years earlier.

5:15 brought you out from there. Here an additional reason is given for God’s rest after creation (i.e., for the observance of the Sabbath; see Ex. 20:11)—God’s deliverance of the people from Egypt. While the Israelites had been slaves in Egypt, they were not allowed rest from their continual labor, so the Sabbath was also to function as a day of rest in which their deliverance from bondage would be remembered with thanksgiving as the sign of their redemption and continual sanctification (cf. Ex. 31:13–17; Ezek 20:12).

5:16–20 Cf. Matt. 19:18–19; Mark 10:19; Luke 18:20.

5:16 that your days may be long. Cf. Ex. 20:12; Matt. 15:4; Mark 7:10; Eph. 6:2, 3. Paul indicated that this was the first commandment with a promise attached (Eph. 6:2). Jesus also had much to say about honoring parents (see Matt. 10:37; 19:29; Luke 2:49–51; John 19:26, 27).

5:17 murder. Cf. Ex. 20:13; Matt. 5:21; James 2:11.

5:18 adultery. Cf. Ex. 20:14; Matt. 5:27.

5:19 steal. Cf. Ex. 20:15; Eph. 4:28.

5:20 bear false witness. Cf. Ex. 20:16; Col. 3:9.

5:21 covet…desire. Cf. Ex. 20:17. Both the lusting after a neighbor’s wife and a strong desire for a neighbor’s property were prohibited by the tenth commandment (cf. Rom. 7:7).

5:22 and He added no more. These Ten Commandments alone were identified as direct quotations by God. The rest of the stipulations of the covenant were given to Moses, who in turn gave them to the Israelites. These basic rules, which reflect God’s character, continue to be a means by which God reveals the sinful deeds of the flesh (cf. Rom. 7:7–14; Gal. 3:19–24; 5:13–26). They are also a holy standard for conduct that the saved live by through the Spirit’s power, with the exception of keeping the Sabbath (cf. Col. 2:16, 17). two tablets of stone. The tablets were written on both sides (see Ex. 32:15).

5:22–27 The frightening circumstances of God’s presence at Sinai caused the people to have enough fear to ask Moses to receive the words from God and communicate those words to them, after which they promised to obey all that God said (see v. 27).

5:28, 29 God affirmed that the pledge to be obedient was the right response (v. 28), and then expressed His loving passion for them to fulfill their promise so they and their children would prosper.

5:30–33 They asked to be given all God’s Word (v. 27), so God dismissed the people and told Moses He was going to give the law to him to teach the people (v. 31). At stake was life and prosperity in the Land of Promise.

Deuteronomy 6

6:1–3 days…prolonged. Moses’ concern is that successive generations maintain the obedience to God’s laws that insures life and prosperity.

6:3 a land flowing with milk and honey. A description that included the richness of the Land which the Israelites were soon to possess (see 11:9; 26:9, 15; 27:3; 31:20).

6:4, 5 Cf. Mark 12:29, 30, 32, 33.

6:4 Hear, O Israel. See 5:1. Deuteronomy 6:4–9, known as the Shema (Heb. for “hear”), has become the Jewish confession of faith, recited twice daily by the devout, along with 11:13–21 and Num. 15:37–41. The LORD…LORD is one. The intent of these words was to give a clear statement of the truth of monotheism, that there is only one God. Thus, it has also been translated “the LORD is our God, the LORD alone.” The word used for “one” in this passage does not mean “singleness,” but “unity.” The same word is used in Gen. 2:24, where the husband and wife were said to be “one flesh.” Thus, while this verse was intended as a clear and concise statement of monotheism, it does not exclude the concept of the Trinity.

6:5–9 You shall love the LORD your God. First in the list of all that was essential for the Jew was unreserved, wholehearted commitment expressed in love to God. Since this relationship of love for God could not be represented in any material way as with idols, it had to be demonstrated in obedience to God’s law in daily life. Cf. 11:16–21; Matt. 22:37; Luke 10:27.

6:6 these words…in your heart. The people were to think about these commandments and meditate on them so that obedience would not be a matter of formal legalism, but a response based upon understanding. The law written upon the heart would be an essential characteristic of the later New Covenant (see Jer. 31:33).

6:7 teach them diligently to your children. The commandments were to be the subject of conversation, both inside and outside the home, from the beginning of the day to its end.

6:8 hand…frontlets between your eyes. The Israelite was to continually meditate upon and be directed by the commandments that God had given to him. Later in Jewish history, this phrase was taken literally and the people tied phylacteries (boxes containing these verses) to their hands and foreheads with thongs of leather.

6:10, 11 the LORD your God brings you into the land. God reiterated that He was going to give Israel the Land in fulfillment of the promises that He had made to Abraham, Isaac, and Jacob, both with title and prosperity.

6:13 take oaths in His name. An oath was a solemn pledge to affirm something said as absolutely true. The invoking of the Lord’s name in the oath meant that one was bound under obligation before God to fulfill that word (cf. Matt. 4:10; Luke 4:8).

6:15 a jealous God. See note on 4:24.

6:16 Massah. This name actually means “testing” (cf. Ex. 17:1–7; Matt. 4:7; Luke 4:12).

6:20 When your son asks you in time to come. When a young son asked the meaning of the law, his father was to use the following pattern in explaining it to him. First, the Israelites were in bondage in Egypt (v. 21a). Second, God miraculously delivered the Israelites and judged the Egyptians (v. 21b). Third, this work was in accord with His promise to the patriarchs (v. 23). Fourth, God gave His law to Israel that His people might obey it (vv. 24, 25).

6:25 righteousness for us. A true and personal relationship with God that would be manifest in the lives of the people of God. There was no place for legalism or concern about the external since the compelling motive for this righteousness was to be love for God (v. 5).

Deuteronomy 7

7:1–26 This section discusses how the Israelites should relate to the inhabitants of Canaan including their destruction, the forbidding of intermarriage, and the elimination of all altars and idols. It was God’s time for judgment on that land.

7:1 seven nations. These 7 groups controlled areas of land usually centered around one or more fortified cities. Together they had greater population and military strength than Israel. Six of these 7 are mentioned elsewhere (see Ex. 3:8). The unique nation here is the Girgashites, who are referred to in Gen. 10:16; Josh. 3:10; 24:11; 1 Chr. 1:14, and in Ugaritic texts. They may have been tribal people living in the N of Palestine.

7:2 utterly destroy them. All the men, women and children were to be put to death. Even though this action seems extreme, the following need to be kept in mind: 1) the Canaanites deserved to die for their sin (9:4, 5; cf. Gen. 15:16); 2) the Canaanites persisted in their hatred of God (7:10); and 3) the Canaanites constituted a moral cancer that had the potential of introducing idolatry and immorality which would spread rapidly among the Israelites (20:17, 18).

7:3 Nor…make marriages. Because of the intimate nature of marriage, the idolatrous spouse could lead her mate astray (see 1 Kin. 11:1–8 for the example of Solomon).

7:5 destroy their altars. This destructive action would remove any consequent temptation for the Israelites to follow the religious practices of the nations they were to displace from the Land.

7:6 a holy people to the LORD your God. The basis for the command to destroy the Canaanites is found in God’s election of Israel. God had set apart Israel for His own special use and they were His treasured possession. As God’s people, Israel needed to be separated from the moral pollution of the Canaanites.

7:8 loves you…keep the oath. The choosing of Israel as a holy nation set apart for God was grounded in God’s love and His faithfulness to the promises He had made to the patriarchs, not in any merit or intrinsic goodness in Israel.

7:9 a thousand generations. See note on 1:11.

7:12–15 The Lord promised Israel particular blessings for their obedience, which are further enumerated in 28:1–14.

7:12 the LORD your God will keep with you the covenant. If Israel was obedient to the Lord, they would experience His covenantal mercy. However, the people could forfeit the blessings of the covenant through their own disobedience.

7:13 grain…new wine…oil. These were the 3 principal food products of Palestine. “Grain” included wheat and barley. “New wine” was the grape juice as it came from the presses. The “oil” was the olive oil used in cooking and in the lamps.

7:15 the terrible diseases of Egypt. Some virulent and malignant diseases such as elephantiasis, ophthalmia, and dysentery were common in Egypt.

7:20 God will send the hornet. The hornet or wasp was a large insect, common in Canaan, that may have had a potentially fatal sting. Here the reference was probably figurative in the sense of a great army sent into panic when the Lord would inflict His sting on them (see 11:25). See note on Ex. 23:28.

7:22 little by little. Even though the Lord promised that the defeat of the people of the land would be quick (4:26; 9:3), the process of settlement would be more gradual to avoid the danger of the land returning to a primitive state of natural anarchy.

7:26 You shall utterly detest it and utterly abhor it. “Detest” and “abhor” were strong words of disapproval and rejection. Israel was to have the same attitude toward the idols of the Canaanites as did God Himself. it is an accursed thing. The images or idols were to be set aside for destruction.

Deuteronomy 8

8:2 remember. The people were to recall what God had done for them (cf. 5:15; 7:18; 8:18; 9:7; 15:15; 16:3, 12; 24:9, 18; 25:17), and not forget (cf. 4:9, 23, 31; 6:12; 8:11, 14, 19; 9:7; 25:19; 26:13). to know what was in your heart. Israel’s 40 years in the wilderness was a time of God’s affliction and testing so that the basic attitude of the people toward God and His commandments could be made known. God chose to sustain His hungry people in the wilderness by a means previously unknown to them. Through this miraculous provision, God both humbled the people and tested their obedience.

8:3 manna which you did not know. God sustained the people in the wilderness with a food previously unknown to them. See Ex. 16:15 for the beginning of the giving of the manna and Josh. 5:12 for its cessation. man shall not live by bread alone. Israel’s food in the wilderness was decreed by the Word of God. They had manna because it came by God’s command; therefore, ultimately it was not bread that kept them alive, but God’s Word (cf. Matt. 4:4; Luke 4:4).

8:4 Your garments did not wear out. This miraculous provision is also mentioned in 29:5.

8:5 the LORD your God chastens you. Israel’s sojourn in the wilderness was viewed as a time of God’s discipline of His children. He was seeking to correct their wayward attitude so that they might be prepared to obediently go into the Land.

8:6–10 An extensive description of God’s abundant blessings for Israel in the Land (cf. 7:7–9).

8:7 a good land. In contrast to the desolation of the wilderness, vv. 7–9 describe the abundance of Israel’s new land.

8:9 iron…copper. The mountains of southern Lebanon and the region E of the Sea of Galilee and S of the Dead Sea contained iron. Both copper and iron were found in the Rift Valley S of the Dead Sea.

8:11 do not forget the LORD your God. Sufficient food would lead to the satisfaction of Israel in the Land (vv. 10, 12). This satisfaction and security could lead to Israel forgetting God. Forgetting God means no longer having Him in the daily thoughts of one’s life. This forgetfulness would lead to a disobedience of His commandments. Whereas, in the wilderness, Israel had to depend on God for the necessities of life, in the rich land there would be a tempting sense of self-sufficiency.

8:14 when your heart is lifted up. Pride was viewed as the root of forgetfulness. In their prosperity, the people might claim that their power and strength had produced their wealth (v. 17).

8:15 water…out of the…rock. Cf. Num. 20:9–13.

8:16 to do you good in the end. God designed the test of the wilderness so that Israel might be disciplined to obey Him. Through her obedience, she received the blessing of the Land. Thus, God’s design was to do good for Israel at the end of the process.

8:18, 19 See note on 4:25–31.

8:19 if you by any means forget. Forgetting God would lead to worshiping other gods, which in turn would result in certain destruction. As God destroyed the Canaanites for their idolatry, so also would He judge Israel.

Deuteronomy 9

9:1—10:11 This part of Moses’ speech rehearses the sins of the Israelites at Horeb (cf. Ex. 32).

9:2 the Anakim. Moses remembered the people’s shock when they heard the original report of the 12 spies concerning the size, strength, and number of the inhabitants of Canaan (Num. 13:26—14:6). Therefore, he emphasized that from a purely military and human point of view, their victory was impossible. The fear of the spies and the people focused on the Anakim, a tall, strong people who lived in the land of Canaan (see note on 1:28).

9:3 a consuming fire. The Lord was pictured as a fire which burned everything in its path. So the Lord would go over into Canaan and exterminate Canaanites. destroy them quickly. Israel was to be the human agent of the Lord’s destruction of the Canaanites. The military strength of the Canaanites would be destroyed quickly (see Josh. 6:1—11:23), though the complete subjugation of the Land would take time (see 7:22; Josh. 13:1).

9:4 Because of my righteousness. Three times in vv. 4–6, Moses emphasized that the victory was not because of Israel’s goodness, but was entirely the work of God. It was the wickedness of the Canaanites that led to their expulsion from the land (cf. Rom. 10:6).

9:6 a stiff-necked people. Lit. “hard of neck.” A figurative expression for the stubborn, intractable, obdurate, and unbending attitude of Israel. In vv. 7–29, Moses illustrated Israel’s rebellious attitude and actions toward the Lord.

9:7 Remember! Moses challenged Israel to call to mind the long history of their stubbornness and provocation of God which had extended from the time of the Exodus from Egypt for 40 years until the present moment on the Plains of Moab.

9:10 the finger of God. God Himself had written the Ten Commandments on the two tablets of stone at Mt. Sinai (see Ex. 31:18).

9:14 blot out their name from under heaven. God threatened to destroy the people of Israel so completely that He pictured it as an obliteration of all memory of them from the world of men. This threat was taken by Moses as an invitation to intercede for the children of Israel (Num. 14:11–19).

9:19 Cf. Heb. 12:21.

9:20 I prayed for Aaron. Moses interceded on behalf of Aaron, on whom the immediate responsibility for the Israelites’ sin of the golden calf rested. Aaron had thus incurred the wrath of God, and his life was in danger (see Ex. 32:1–6). This is the only verse in the Pentateuch which specifically states that Moses prayed for Aaron.

9:22 Taberah…Massah…Kibroth Hattaavah. These 3 places were all associated with Israel’s rebellion against the Lord. Taberah, “burning”, was where the people had complained of their misfortunes (Num. 11:1–3). At Massah, “testing,” they had found fault with everything and in presumption had put God to the test (Ex. 17:1–7). At Kibroth Hattaavah, “graves of craving,” the people had again incurred God’s anger by complaining about their food (Num. 11:31–35).

9:23 Kadesh Barnea. There they sinned by both lack of faith in God and disobedience (cf. Num. 13, 14).

9:24 You have been rebellious against the LORD. Moses concluded that his dealings with Israel as God’s mediator had been one of continual rebellion on Israel’s part, which led to his intercession (vv. 25–29).

9:28 the land from which You brought us. Moses’ prayer of intercession to the Lord on behalf of Israel appealed to the Lord to forgive His people because the Egyptians could have interpreted God’s destruction of Israel as His inability to fulfill His promise and His hate for His people.

Deuteronomy 10

10:1–3 two tablets of stone like the first. God had listened to Moses’ intercession and dealt mercifully with the Israelites who had broken the covenant by rewriting the Ten Commandments on two tablets prepared for that purpose by Moses. The second tablets were made of the same material and were the same size as the first.

10:1 an ark of wood. This refers to the ark of the covenant. Moses telescoped the events in these verses. Later, at the construction of the ark of the covenant, Moses placed the two new stone tablets within that ark (see Ex. 37:1–9).

10:6–9 These verses show that the priesthood of Aaron and service of the Levites were restored after the incident of the golden calf.

10:6 Moserah, where Aaron died. Aaron was not killed at Sinai, but lived until the 40th year of the Exodus, which shows the effectiveness of Moses’ intercession before the Lord (cf. Num. 20:22–29; 33:38, 39). After Aaron’s death, the priestly ministry continued in the appointment of Eleazar. Moserah is the district in which Mt. Hor stands, on which Aaron died (cf. Num. 20:27, 28; 33:38).

10:8 At that time. This refers to the time that Israel was at Mt. Sinai.

10:9 no portion. The family of Levi received no inheritance in the land of Canaan (see Num. 18:20, 24).

10:10, 11 Because of Moses’ intercession, not because of their righteousness, the Israelites were encamped on the banks of the Jordan, ready to enter the Promised Land.

10:12, 13 what does the LORD your God require of you…? This rhetorical question led into Moses’ statement of the 5 basic requirements that God expected of His people (cf. Mic. 6:8): 1) to fear the LORD your God. To hold God in awe and submit to Him; 2) to walk in all His ways. To conduct life in accordance with the will of God; 3) to love Him. To choose to set one’s affections on the Lord and on Him alone; 4) to serve the LORD your God. To have the worship of the Lord as the central focus of life; 5) to keep the commandments of the LORD. To obey the requirements the Lord had imposed.

10:14, 15 God, with the same sovereignty by which He controls all things, had chosen the patriarchs and the nation of Israel to be His special people.

10:16 Therefore circumcise…your heart. Moses called the Israelites to cut away all the sin in their hearts, as the circumcision surgery cut away the skin. This would leave them with a clean relationship to God (cf. 30:6; Lev. 26:40, 41; Jer. 4:4; 9:25; Rom. 2:29). See note on Jer. 4:4.

10:18 He administers justice. The sovereign, authoritative God is also impartial (v. 17), as seen in His concern for the orphan, the widow, and the alien (cf. Lev. 19:9–18; James 1:27).

10:20 to Him you shall hold fast. The verb means “to stick to,” “to cling to,” or “to hold onto.” As a husband is to be united to his wife (Gen. 2:24), so Israel was to cling intimately to her God.

10:22 seventy persons. See Ex. 1:5. One of the great and awesome things God had done for Israel was multiplying the 70 people who went to Egypt into a nation of over two million people.

Deuteronomy 11

11:2 your children. Moses distinguished between the adults and the children in his audience. The adults were those who had seen the Exodus from Egypt as children and had experienced the Lord’s discipline in the wilderness. It was to these adults that Moses could say, “your eyes have seen every great act of the Lord which He did” (v. 7). It was that specially blessed generation of adults that were called to pass on the teaching of what they had learned to their children (v. 19).

11:6 Dathan and Abiram. These two sons of Eliab, of the tribe of Reuben, had rebelled against the authority of Moses, the Lord’s chosen leader. The basis of their complaint was that Moses had brought Israel out of Egypt, a fertile and prosperous land, and not brought them into Canaan. Because of their rebellion against Moses, God had judged them by having the earth open and swallow them up (see Num. 16:12–14, 25–27, 31–33). God’s judgment of their rebellion was spoken of here by Moses in the context of his contrast between the land of Egypt and the land of Canaan (vv. 10–12).

11:10, 11 the land which you go to possess. The land of Canaan was different from Egypt. The land of Egypt depended upon the Nile River for its fertility. By contrast, the land of Canaan depended upon the rains that came from heaven for its fertility.

11:10 watered it by foot. Probably a reference to carrying water to each garden or the practice of indenting the ground with foot-dug channels through which irrigating water would flow.

11:13 Cf. 6:5.

11:14 I will give you the rain for your land. Since the land of Canaan was dependent upon the rainfall for its fertility, God promised in response to Israel’s obedience to give them the rain necessary for that fertility (vv. 16, 17). the early rain and the latter rain. The early rain was the autumn rain from Oct. to Jan. The latter rain was the spring rain which came through Mar./Apr.

11:18–21 For the children and all subsequent generations, God’s great acts had not been seen “with their own eyes,” as had been the case for that first generation. God’s acts were to be “seen” for them in the Word of Scripture. It was to be in Moses’ words that the acts of God would be put before the eyes of their children. The first priority, therefore, was given to Scripture as the means of teaching the law and grace of God (cf. 6:6–9).

11:24 Every place…your foot treads. In response to the obedience of Israel (vv. 22, 23), the Lord promised to give to Israel all of the land they personally traversed to the extent of the boundaries that He had given. This same promise was repeated in Josh. 1:3–5. Had Israel obeyed God faithfully, her boundaries would have been enlarged to fulfill the promise made to Abraham (Gen. 15:18). But because of Israel’s disobedience, the complete promise of the whole land still remains, to be fulfilled in the future kingdom of Messiah (cf. Ezek. 36:8–38).

11:26–32 As a final motive for driving home the importance of obedience and trust in God, Moses gave instruction for a ceremony which the people were to carry out when they entered the Land. They were to read the blessings and the curses of the covenant on Mt. Gerizim and Mt. Ebal (see 27:1–14) as they actually would do later (Josh. 8:30–35).

Deuteronomy 12

12:1—26:19 Having delineated the general principles of Israel’s relationship with the Lord (5:1–11:32), Moses then explained specific laws that would help the people subordinate every area of their lives to the Lord. These instructions were given for Israel “to observe in the land” (12:1).

Deut. 12:1

Israel’s Calendar

Month Pre-/Post-Exilic: Abib/Nisan

Of Year Sacred/Civil: 1/7

Modern Equivalent: March/April

Characteristics: Latter Rains; Barley Harvest

Month Pre-/Post-Exilic: Ziv/Iyyar

Of Year Sacred/Civil: 2/8

Modern Equivalent: April/May

Characteristics: Dry Season Begins

Month Pre-/Post-Exilic: Sivan

Of Year Sacred/Civil: 3/9

Modern Equivalent: May/June

Characteristics: Wheat Harvest; Early Figs

Month Pre-/Post-Exilic: Tammuz

Of Year Sacred/Civil: 4/10

Modern Equivalent: June/July

Characteristics: Hot Season; Grape Harvest

Month Pre-/Post-Exilic: Ab

Of Year Sacred/Civil: 5/11

Modern Equivalent: July/August

Characteristics: Olive Harvest

Month Pre-/Post-Exilic: Elul

Of Year Sacred/Civil: 6/12

Modern Equivalent: August/September

Characteristics: Dates, Summer Figs

Month Pre-/Post-Exilic: Ethanim/Tishri

Of Year Sacred/Civil: 7/1

Modern Equivalent: September/October

Characteristics: Former Rains; Plowing Time

Month Pre-/Post-Exilic: Bul/Heshvan

Of Year Sacred/Civil: 8/2

Modern Equivalent: October/November

Characteristics: Rains; Wheat, Barley Sown

Month Pre-/Post-Exilic: Chislev

Of Year Sacred/Civil: 9/3

Modern Equivalent: November/December

Characteristics: Winter Begins

Month Pre-/Post-Exilic: Tebeth

Of Year Sacred/Civil: 10/4

Modern Equivalent: December/January

Characteristics: Rains

Month Pre-/Post-Exilic: Shebat

Of Year Sacred/Civil: 11/5

Modern Equivalent: January/February

Characteristics: Almond Trees Blossom

Month Pre-/Post-Exilic: Adar

Of Year Sacred/Civil: 12/6

Modern Equivalent: February/March

Characteristics: Latter Rains Begin; Citrus Harvest

12:1—16:17 The first specific instructions that Moses gives deal with the public worship of the Lord by Israel as they come into the Land.

12:1–32 Moses begins by repeating his instructions concerning what to do with the false worship centers after Israel had taken possession of the land of the Canaanites (see 7:1–6). They were to destroy them completely.

12:2 the high mountains…hills…every green tree. The Canaanite sanctuaries to be destroyed were located in places believed to have particular religious significance. The mountain or hill was thought to be the home of a god and by ascending the mountain, the worshiper was in some symbolic sense closer to the deity. Certain trees were considered to be sacred and symbolized fertility, a dominant theme in Canaanite religion.

12:3 their altars,…pillars,…wooden images…carved images. These were elements of Canaanite worship, which included human sacrifice (v. 31). If they remained, the people might mix the worship of God with those places (v. 4).

12:5 the place where the LORD your God chooses. Cf. vv. 11, 18, 21. Various places of worship were chosen after the people settled in Canaan, such as Mt. Ebal (27:1–8; Josh. 8:30–35), Shechem (Josh. 24:1–28) and Shiloh (Josh. 18:1), which was the center of worship through the period of Judges (Judg. 21:19). The tabernacle, the Lord’s dwelling place, was located in Canaan, where the Lord chose to dwell. The central importance of the tabernacle was in direct contrast to the multiple places (see v. 2) where the Canaanites practiced their worship of idols. Eventually, the tabernacle was brought to Jerusalem by David (cf. 2 Sam. 6:12–19).

12:6 See notes on Lev. 1–7 for descriptions of these various ceremonies.

12:7 eat…rejoice. Some of the offerings were shared by the priests, Levites, and the worshipers (cf. Lev. 7:15–18). The worship of God was to be holy and reverent, yet full of joy.

12:8 every man doing whatever is right in his own eyes. There seems to have been some laxity in the offering of the sacrifices in the wilderness which was not to be allowed when Israel came into the Promised Land. This self-centered attitude became a major problem in the time of Judges (cf. Judg. 17:6; 21:25).

12:15 slaughter…within all your gates. While sacrificial offerings were brought to the appointed centers for worship as well as the central sanctuary, the killing and eating of meat for regular eating could be engaged in anywhere. The only restriction on eating nonsacrificial meat was the prohibition of the blood and the fat.

12:17–19 All sacrifices and offerings had to be brought to the place chosen by God.

12:21 If the place…is too far. Moses envisioned the enlarging of the borders of Israel according to God’s promise. This meant that people would live further and further away from the central sanctuary. Except for sacrificial animals, all others could be slaughtered and eaten close to home.

12:23 the blood is the life. See Gen. 9:4–6 and Lev. 17:10–14. The blood symbolized life. By refraining from eating blood, the Israelite demonstrated respect for life and ultimately for the Creator of life. Blood, representing life, was the ransom price for sins. So blood was sacred and not to be consumed by the people. This relates to atonement in Lev. 16; Heb. 9:12–14; 1 Pet. 1:18, 19; 1 John 1:7.

12:29, 30 Cf. 2 Cor. 6:14—7:1, where Paul gives a similar exhortation.

12:31 they burn even their sons and daughters. One of the detestable practices of Canaanite worship was the burning of their sons and daughters in the fire as sacrifices to Molech (cf. Lev. 18:21; 20:2–5; 1 Kin. 11:7; 2 Kin. 23:10; Jer. 32:35).

12:32 you shall not add…nor take away. See note on 4:2.

Deuteronomy 13

13:1–18 After the general prohibition of involvement in Canaanite worship (12:29–31), Moses discussed 3 ways in which the temptation to idolatry was likely to come to Israel: 1) through a false prophet (vv. 1–5); 2) through a family member (vv. 6–11); or 3) through apostates in some Canaanite city (vv. 12–18).

13:2 the sign or the wonder comes to pass. Miraculous signs alone were never meant to be a test of truth (cf. Pharaoh’s magicians in Ex. 7–10). A prophet or a dreamer’s prediction may come true, but if his message contradicted God’s commands, the people were to trust God and His Word rather than such experience. Let us go after other gods. The explicit temptation was to renounce allegiance to the Lord and go after other gods. The result of this apostasy would be the serving of these false gods by worshiping them, which would be in direct contradiction to the first commandment (5:7).

13:3 the LORD your God is testing you. God, in His sovereignty, allowed the false prophets to entice the people to apostasy to test the true disposition of the hearts of the Israelites. And while the temptation was dangerous, the overcoming of that temptation would strengthen the people in their love for God and obedience to His commandments. Cf. 6:5.

13:5 put away the evil from your midst. The object of the severe penalty was not only the punishment of the evildoer, but also the preservation of the community. Paul must have had this text in mind when he gave a similar command to the Corinthian church (cf. 1 Cor. 5:13; also Deut. 17:7; 19:19; 21:21; 22:21; 24:7).

Deut. 13:5

The Death Penalty

Crime | Scripture Reference
1. Premeditated Murder | Genesis 9:6; Exodus 21:12-14, 22, 23
2. Kidnapping | Exodus 21:16; Deuteronomy 24:7
3. Striking or Cursing Parents | Exodus 21:15; Leviticus 20:9; Proverbs 20:20; Matthew 15:4; Mark 7:10
4. Magic and Divination | Exodus 22:18
5. Bestiality | Exodus 22:19; Leviticus 20:15, 16
6. Sacrificing to False Gods | Exodus 22:20
7. Profaning the Sabbath | Exodus 35:2; Numbers 15:32-36
8. Offering Human Sacrifice | Leviticus 20:2
9. Adultery | Leviticus 20:10-21; Deuteronomy 22:22
10. Incest | Leviticus 20:11, 12, 14
11. Homosexuality | Leviticus 20:13
12. Blasphemy | Leviticus 24:11-14, 16, 23
13. False Prophecy | Deuteronomy 13:1-10
14. Incorrigible Rebelliousness | Deuteronomy 17:12; 21:18-21
15. Fornication | Deuteronomy 22:20, 21
16. Rape of Betrothed Virgin | Deuteronomy 22:23-27

© 1993 by Thomas Nelson, Inc.

13:6 your brother…friend. The temptation to idolatry might also come from a member of the immediate family or from an intimate friend. While the temptation from the false prophet would be made openly based on a sign or wonder, this temptation would be made secretly and would be based upon the intimacy of relationship.

13:10 until he dies. The convicting witness cast the first stone. Love for family and friends must not take precedence over devotion to God (cf. Luke 14:26).

13:12 one of your cities. He has in mind an entire city of Canaan given by God to the Israelites, yet enticed to idolatry.

13:13 Corrupt men. Lit. “sons of Belial (worthlessness).” Belial is used of Satan in 2 Cor. 6:15. It is a way to describe evil, worthless, or wicked men (Judg. 19:22; 1 Sam. 2:12; 1 Kin. 21:10, 13).

Deuteronomy 14

14:1 you shall not cut…nor shave. The two practices, lacerating the body and shaving the head, were associated with mourning customs of foreign religions. Though the actions could in themselves appear to be innocent, they were associated with practices and beliefs reprehensible to the Lord. Cf. Lev. 19:27, 28; 21:5; 1 Kin. 18:28; 1 Cor. 3:17.

14:2 you are a holy people to the LORD your God. Again comes the important reminder of their peculiar relation to God. Over 250 times, Moses emphasized to Israel, “the LORD your God.”

14:3–21 This summary of clean and unclean animals is drawn from the list in Lev. 11:2–23. The ground for the allowances and prohibitions of the eating of certain animals was that Israel was to be holy to the Lord (vv. 2, 21). These special dietary laws were to separate them from social mixing with pagan idolatrous people, to prevent them from being lured into idolatry.

14:21 anything that dies of itself. Eating the meat of an animal that had died a natural death was prohibited because the animal had not been killed in the proper fashion and the blood drained out (see note on 12:23). The animal, however, could be eaten by “the alien who is within your gates.” See notes on Lev. 17:10–16. a young goat in its mother’s milk. This prohibition no doubt reflected a common practice in Canaanite religion which was superstitiously observed hoping that fertility and productivity would be increased (cf. Ex. 23:19; 34:26).

14:22 tithe. A tenth. The tithe specified in these verses was only that of the agricultural produce which the land would provide. This was a second tithe to be used for the celebration of convocations of worship at the sanctuary (vv. 23–26), in addition to the first tithe mentioned, known as the Levitical tithe which went to support the priests and Levites who served the people. Cf. Lev. 27:30–33 and Num. 18:21–32. A third welfare tithe was also offered every 3 years (see notes on 14:28; 26:12).

14:23 eat before the LORD. The tithe was to be taken to the central sanctuary where the worshipers were to eat a portion in fellowship with the Lord.

14:24 if the journey is too long. If certain Israelites lived too far from the sanctuary for it to be practical for them to carry their agricultural tithe there, then they could exchange the tithe locally for silver and subsequently convert the money back into substance at the sanctuary.

14:26 for wine or similar drink. See notes on Prov. 20:1; 23:29–35; 31:4–7.

14:28 At the end of every third year. In year 3 and year 6 of the 7 year sabbatical cycle, rather than taking this tithe to the central sanctuary, it was instead stored up within the individual cities in the Land. This tithe was used to feed the Levites, the orphan, the widow, and the stranger (i.e., foreigner) who lived with the Israelites. Cf. 26:12; Num. 18:26–32.

Deuteronomy 15

15:1 At the end of every seven years…grant a release of debts. The sabbatical year was established and described in Ex. 23:10, 11 and Lev. 25:1–7. However, while these texts stated that in the seventh year the land was to lie fallow without any crops being planted, only here did Moses prescribe a cancellation of debts. On the basis of vv. 9–11, the debt was canceled completely and permanently, not just a cancellation of payment during that year.

15:3 Of a foreigner you may require it. The provision for sabbatical release of debts was not intended for one who stayed only temporarily in the Land. That foreigner was still responsible to pay his debts.

15:4 except when there may be no poor. Idealistically, there was the possibility that poverty would be eradicated in the Land “for the Lord will greatly bless you in the land.” The fullness of that blessing, however, would be contingent on the completeness of Israel’s obedience. Thus, vv. 4–6 were an encouragement to strive for a reduction of poverty while at the same time they stressed the abundance of the provision God would make in the Promised Land.

15:8 willingly lend him sufficient for his need. The attitude of the Israelites toward the poor in their community was to be one of warmth and generosity. The poor were given whatever was necessary to meet their needs, even with the realization that such “loans” would never need to be paid back. See note on 23:19, 20.

15:11 For the poor will never cease from the land. Realistically (in contrast to v. 4), the disobedience toward the Lord on Israel’s part meant that there would always be poor people in the land of Israel. Jesus repeated this truism in Matt. 26:11.

15:12 If your brother…is sold. In the context of vv. 1–11, the reason for the sale would be default, an alternative repayment of a debt, and a period of servitude would substitute for that repayment. The Hebrew slave would serve his master 6 years following the sale with freedom being declared in the seventh year.

15:13 you shall not let him go away empty-handed. When a slave had completed his time of service, his former owner was to make ample provision for him so that he would not begin his state of new freedom in destitution.

15:15 remember. The Israelites, formerly enslaved in Egypt, were to treat their own slaves as God had treated them.

15:17 an awl…through his ear. In certain circumstances, a slave might prefer to remain with the family after the required 6 years of servitude. He would then be marked with a hole in his ear and become a servant forever (cf. Ex. 21:5, 6).

15:18 worth a double hired servant. The slave was worth double to his owner because the owner not only had the service of the slave, but he also did not have to pay out anything for that service as he would have for a hired hand.

15:19 All the firstborn…sanctify. The firstborn was the first to be produced during the bearing life of an animal. It was to be consecrated to the Lord. The firstborn would be sacrificed annually and the offerers would participate in the sacrificial meal (see 14:23). nor shear. The firstborn ox or bull was not to be worked, nor the firstborn sheep or goat shorn in the time before their sacrifice to the Lord.

15:21 a defect. An imperfect firstborn animal was not acceptable as a sacrifice. It was to be treated like any other nonsacrificial animal (see 12:15, 16) and eaten at home (cf. Mal. 1:6–14).

Deuteronomy 16

16:1–17 Moses discusses the feasts during which all the men over 20 years of age were to appear before the Lord at the central worship site. If possible, their families were to go as well (see vv. 11, 14). Cf. Ex. 23; Lev. 23; Num. 28, 29.

16:1 the month of Abib. Abib (which was later called Nisan) occurred in the spring (approximately Mar. or Apr.).

16:1–8 keep the Passover. The offering of Passover itself was to be only a lamb (Ex. 12:3–11). However, additional offerings were also to be made during the Passover and the subsequent 7 days of the Feast of Unleavened Bread (cf. Ex. 12:15–20; 13:3–10; Lev. 23:6–8; Num. 28:19–25). Therefore, sacrifices from both the flock and the herd were used in keeping the Passover.

16:3 remember. This was the key word at Passover time as it is for the Lord’s Supper today (cf. Matt. 26:26–30; Luke 22:14–19; 1 Cor. 11:23–26).

16:5, 6 at the place…God chooses. The Passover sacrifices could no longer be slain by every family in their house (see Ex. 12:46). From this point on, the Passover sacrifices must be killed at the central place of worship.

16:7 in the morning…go to your tents. After the sacrifice of the Passover animal and the eating and the night vigil which followed, in the morning the people would return to their lodgings or tents where they were staying for the duration of the feast.

16:10–12 the Feast of Weeks. Seven weeks later this second feast was celebrated. It was also called the “Feast of Harvest” (Ex. 23:16) or the “day of firstfruits” (Lev. 23:9–22; Num. 28:26–31) and later came to be known as “Pentecost” (Acts 2:1). With the grain harvest completed, this one-day festival was a time of rejoicing. The outpouring of the Holy Spirit, 50 days after the death of Christ at the Passover, was on Pentecost and gives special meaning to that day for Christians (cf. Joel 2:28–32; Acts 2:14–18).

16:13–15 the Feast of Tabernacles. This was also called the “Feast of Ingathering” and the “Feast of Booths” (cf. Ex. 23:16; 34:22; Lev. 23:33–43; Num. 29:12–39).

16:18—18:22 This section deals with the responsibilities of the officials who were to maintain pure worship within the Land and to administer justice impartially.

16:18 appoint judges and officers. Moses had appointed leaders at Sinai to help him in the administration of the people (1:13). Here he specified that such important leadership should continue in each city. “Judges” were those who adjudicated cases with the application of the law. “Officials” were subordinate leaders of various kinds.

16:19 a bribe blinds the eyes. Accepting a bribe was wrong since it perverted the ability of judges to act in fairness to the parties in litigation.

16:21, 22 wooden image…sacred pillar. A reference to the wooden poles, images, or trees that represented the Canaanite goddess Asherah. A stone pillar symbolic of male fertility was also prevalent in the Canaanite religion. These were forbidden by the first two commandments (Ex. 20:3–6; Deut. 5:7–10).

Deuteronomy 17

17:1 any…defect. To bring a defective sacrifice to the Lord was to bring something into the sanctuary that was forbidden. Such a sacrifice was an abomination to the Lord. To offer less than the best to God was to despise His name (see Mal. 1:6–8). Offering a less than perfect sacrifice was, in effect, failing to acknowledge God as the ultimate provider of all that was best in life.

17:3–7 served other gods. The local judges were to see that false worshipers were executed, so that idolatry was dealt with severely.

17:6, 7 two or three witnesses. The execution of the idolater could not take place on the basis of hearsay. There had to be at least two valid witnesses against the accused person in order for a case to be established. One witness was not sufficient in a case of this severity; this standard avoided false testimony. The way in which the execution was carried out emphasized the burden of responsibility for truthful testimony that rested on the witnesses in a case involving capital punishment. The witnesses, by casting the first stone, accepted responsibility for their testimony (cf. 19:15; 1 Cor. 5:13).

17:8–13 a matter…too hard for you to judge. If a judge thought a case was too difficult for him to decide, he could take it to a central tribunal, consisting of priests and an officiating chief judge, to be established at the future site of the central sanctuary. The decision of that tribunal would be final, and anyone refusing to abide by that court’s decision was subject to the death penalty.

17:14 a king. The office of kingship was anticipated by Moses in the Pentateuch (see Gen. 17:16; 35:11; 49:9–12; Num. 24:7, 17). He anticipated the time when the people would ask for a king and here gave explicit instruction concerning the qualifications of that future king.

17:15 from among your brethren. How the Lord would make that choice was not said, but the field was narrowed by the specification that he must be a brother Israelite.

17:16, 17 multiply…multiply…multiply. Restrictions were placed on the king: 1) he must not acquire many horses; 2) he must not take multiple wives; and 3) he must not accumulate much silver and gold. The king was not to rely on military strength, political alliances, or wealth for his position and authority, but he was to look to the Lord. Solomon violated all of those prohibitions, while his father, David, violated the last two. Solomon’s wives brought idolatry into Jerusalem, which resulted in the kingdom being divided (1 Kin. 11:1–43).

17:18 write…a copy of this law. The ideal set forth was that of the king who was obedient to the will of God, which he learned from reading the law. The result of his reading of the Pentateuch would be fear of the Lord and humility. The king was pictured as a scribe and scholar of Scripture. Josiah reinstituted this approach at a bleak time in Israel’s history (cf. 2 Kin. 22).

17:20 his heart may not be lifted above his brethren. The king was not to be above God’s law, any more than any other Israelite.

Deuteronomy 18

18:1 all the tribe of Levi. Unlike the other 12 tribes, none of the tribe of Levi, including the priests, was given an allotment of land to settle and cultivate. The Levites lived in the cities assigned to them throughout the Land (Num. 35:1–8; Josh. 21) while the priests lived near the central sanctuary, where they went to officiate in their appropriate course (cf. 1 Chr. 6:57–60). Levites assisted the priests (Num. 3, 4, 8).

18:3–5 the priest’s due. In place of a land inheritance and in recognition of their priestly duties, the priests had a right to specific portions of the animals offered for sacrifices.

18:6–8 a Levite. If a Levite wanted to go to the central sanctuary to minister there in the Lord’s name, he was permitted to do so and to receive equal support along with other Levites.

18:9–12 the abominations of those nations. Moses gave a strict injunction not to copy, imitate, or do what the polytheistic Canaanites did. Nine detestable practices of the Canaanites were delineated in vv. 10, 11, namely: 1) sacrificing children in the fire (see 12:31); 2) witchcraft, seeking to determine the will of the gods by examining and interpreting omens; 3) soothsaying, attempting to control the future through power given by evil spirits; 4) interpreting omens, telling the future based on signs; 5) sorcery, inducing magical effects by drugs or some other sort of potion; 6) conjuring spells, binding other people by magical muttering; 7) being a medium, one who supposedly communicates with the dead, but actually communicates with demons; 8) being a spiritist, one who has an intimate acquaintance with the demonic, spiritual world; and 9) calling up the dead, investigating and seeking information from the dead. These evil practices were the reason the Lord was going to drive the Canaanites out of the land.

18:15–19 a Prophet like me. The singular pronoun emphasizes the ultimate Prophet who was to come. Both the OT (34:10) and the NT (Acts 3:22, 23; 7:37) interpret this passage as a reference to the coming Messiah, who like Moses would receive and preach divine revelation and lead His people (cf. John 1:21, 25, 43–45; 6:14; 7:40). In fact, Jesus was like Moses in several other ways: 1) He was spared death as a baby (Ex. 2; Matt. 2:13–23); 2) He renounced a royal court (Phil. 2:5–8; Heb. 11:24–27); 3) He had compassion on His people (Num. 27:17; Matt. 9:36); 4) He made intercession for the people (Deut. 9:18; Heb. 7:25); 5) He spoke with God face to face (Ex. 34:29, 30; 2 Cor. 3:7); and 6) He was the mediator of a covenant (Deut. 29:1; Heb. 8:6, 7).

18:20–22 who speaks in the name of other gods. In contrast to the true prophet, Moses predicted there would be false prophets who would come to Israel, speaking not in the name of the Lord, but in the name of false gods. How could the people tell if a prophet was authentically speaking for God? Moses said, “if the thing does not happen,” it was not from God. The characteristic of false prophets is the failure of their predictions to always come true. Sometimes false prophets speak and it happens as they said, but they are representing false gods and trying to turn people from the true God—they must be rejected and executed (13:1–5). Other times, false prophets are more subtle and identify with the true God but speak lies. If ever a prophecy of such a prophet fails, he is shown to be false. Cf. Jer. 28:15–17; 29:30–32.

Deuteronomy 19

19:1—23:14 The statutes explained by Moses in this part of Deuteronomy deal broadly with social and community order. These laws focus on interpersonal relationships.

19:1–13 See Num. 35:9–34 for the purpose of the cities of refuge.

19:2 three cities. Three cities of refuge were to be set aside in Canaan after the conquest of the Land (see Josh. 20:7 for Israel’s obedience to this command). These 3 cities to the W of the Jordan River were in addition to the 3 already established E of it (see 4:41–43 for the eastern cities of refuge).

19:9 add three more cities. If the Israelites had been faithful in following the Lord fully, then He would have enlarged their territory to the boundaries promised in the Abrahamic Covenant (Gen. 15:18–21). In that case, 3 more cities of refuge, for a total of 9, would have been needed.

19:14 your neighbor’s landmark. These “landmarks” referred to stones bearing inscriptions which identified the owner of the property. Moving a neighbor’s boundary stone was equivalent to stealing his property (cf. Prov. 22:28; 23:10).

19:15 by the mouth of two or three witnesses. More than one witness was necessary to convict a man of a crime. This principle was to act as a safeguard against the false witness who might bring an untruthful charge against a fellow Israelite. By requiring more than one witness, greater accuracy and objectivity was gained (cf. Deut. 17:6; Matt. 18:15–17; 2 Cor. 13:1).

19:16–19 a false witness. In some cases, there would only be one witness who brought a charge against someone. When such a case was taken to the central tribunal of priests and judges for trial, and upon investigation the testimony of the witness was found to be false, the accuser received the punishment appropriate for the alleged crime.

19:20 hear and fear. When the fate of the false witness became known in Israel, it would serve as a deterrent against giving false testimony in Israel’s courts.

19:21 eye for eye. This principle of legal justice (called lex talionis, “law of retaliation”) was given to encourage appropriate punishment of a criminal in cases where there might be a tendency to be either too lenient or too strict (see notes on Ex. 21:23, 24; Lev. 24:20). Jesus confronted the Jews of His day for taking this law out of the courts and using it for purposes of personal vengeance (cf. Matt. 5:38–42).

Deuteronomy 20

20:1–20 The humanitarian principles applicable in war under Mosaic law are in stark contrast to the brutality and cruelty of other nations.

20:1 do not be afraid. When Israelites went into battle, they were never to fear an enemy’s horses or chariots because the outcome of a battle would never be determined by mere military strength. The command not to be afraid was based on God’s power and faithfulness, which had already been proved to Israel in their deliverance from Egypt.

20:2–4 the priest shall…speak to the people. The role of the priest in battle was to encourage the soldiers by God’s promise, presence, and power to be strong in faith. A lack of trust in God’s ability to fight for them would affect the strength of their will so that they would become fainthearted. Victory was linked to their faith in God.

20:5–8 Let him go and return to his house. Four exemptions from service in Israel’s volunteer army were cited to illustrate the principle that anyone whose heart was not in the fight should not be there. Those who had other matters on their minds or were afraid were allowed to leave the army and return to their homes, since they would be useless in battle and even influence others to lose courage (v. 8).

20:10–15 offer of peace. Cities outside of Canaan were not under the judgment of total destruction, so to them Israel was to offer a peace treaty. If the city agreed to become a vassal to Israel, then the people would become tributary subjects. However, if the offer of peace was rejected, Israel was to besiege and take the city, killing the men and taking possession of the rest of the people and animals as spoils of war. Note here the principle that the proclamation of peace preceded judgment (cf. Matt. 10:11–15).

20:16–18 utterly destroy. The Canaanite cities were to be totally destroyed, i.e., nothing was to be spared, in order to destroy their influence toward idolatry (cf. 7:22–26).

20:19, 20 you shall not destroy its trees. When besieging a city, armies in the ancient world would cut down the trees to build ramps and weapons, as well as facilities for the long siege. However, Israel was not to use fruit trees in the siege of a city so they could enjoy the fruit of the Land God had given to them (7:12, 13).

Deuteronomy 21

21:1–9 it is not known who killed him. This law, which dealt with an unsolved homicide, was not given elsewhere in the Pentateuch. In the event that the guilty party was unknown, justice could not adequately be served. However, the people were still held responsible to deal with the crime. The elders of the city closest to the place where the body of a dead man was found were to accept responsibility for the crime. This precluded inter-city strife, in case relatives sought revenge. They would go to a valley (idol altars were always on high places, so this avoided association with idolatry) and there break the neck of a heifer, indicating that the crime deserved to be punished. But the handwashing of the elders (v. 6) would show that, although they accepted responsibility for what had happened, they were nevertheless free from the guilt attached to the crime.

21:5 This distinctly indicates that final judicial authority in the theocracy of Israel rested with the priests.

21:11–14 a beautiful woman. According to ancient war customs, a female captive became the servant of the victors. Moses was given instruction to deal in a kind way with such issues. In the event her conquerors were captivated by her beauty and contemplated marriage with her, one month was required to elapse, during which her troubled feelings might settle, her mind would be reconciled to the new conditions of conquest, and she could sorrow over the loss of her parents as she left home to marry a stranger. One month was the usual mourning period for Jews, and the features of this period, e.g., shaving the head, trimming the nails, and removing her lovely clothes (ladies on the eve of captivity dressed to be attractive to their captors), were typical signs of Jewish grief. This action was important to show kindness to the woman and to test the strength of the man’s affection. After the 30 days, they could marry. If later he decided divorce was appropriate (based on the provisions of 24:1–4), he could not sell her as a slave. She was to be set completely free because “you have humbled her.” This phrase clearly refers to sexual activity, in which the wife has fully submitted herself to her husband (cf. 22:23, 24, 28, 29). It should be noted that divorce appears to have been common among the people, perhaps learned from their time in Egypt, and tolerated by Moses because of their “hard hearts” (see notes on Deut. 24:1–4; Matt. 19:8).

21:11, 12 among the captives a beautiful woman. Such a woman would be from a non-Canaanite city that Israel had captured (see 20:14) since all the Canaanites were to be killed (20:16). These discarded items were symbolic of the casting off of her former life and carried purification symbolism (cf. Lev. 14:18; Num. 8:7).

21:15–17 has two wives. In the original, the words are rendered “has had two wives,” referring to events that have already taken place, evidently intimating that one wife is dead and another has taken her place. Moses, then, is not legislating on a polygamous case where a man has two wives at the same time, but on that of a man who has married twice in succession. The man may prefer the second wife and be exhorted by her to give his inheritance to one of her sons. The issue involves the principle of the inheritance of the firstborn (the right of primogeniture). The firstborn son of the man, whether from the favorite wife or not, was to receive the double portion of the inheritance. The father did not have the authority to transfer this right to another son. This did not apply to sons of a concubine (Gen. 21:9–13) or in cases of misconduct (Gen. 49:3, 4).

21:18–21 a stubborn and rebellious son. Cf. 27:16. The long-term pattern of rebellion and sin of a child who was incorrigibly disobedient is in view. No hope remained for such a person who flagrantly violated the fifth commandment (Ex. 20:12), so he was to be stoned to death.

21:22, 23 hang him on a tree. After an execution, the body was permitted to hang on a tree for the rest of the day as a public display of the consequences of disobedience. However, the body was not to remain on the tree overnight, but was to be properly buried before sunset. Cf. Gal. 3:13, where Paul quotes this text in regard to the death of the Lord Jesus Christ.

Deuteronomy 22

22:1—26:19 While loving God was the first duty (cf. 6:5), loving one’s neighbor came next (cf. Matt. 22:37–40). In this section, the law of loving one’s neighbor is applied to domestic and social relationships.

22:1–4 hide yourself. The Israelite must not hide his eyes from such an obvious loss. It was his duty to pursue and bring back the lost property of his neighbor.

22:5 anything that pertains to a man…woman’s garment. Found only here in the Pentateuch, this statute prohibited a man from wearing any item of feminine clothing or ornamentation, or a woman from wearing any item of masculine clothing or ornamentation. The same word translated “abomination” was used to describe God’s view of homosexuality (Lev. 18:22; 20:13). This instance specifically outlawed transvestism. The creation order distinctions between male and female were to be maintained without exception (cf. Gen. 1:27).

22:6 a bird’s nest. Found only here in the Pentateuch, this law showed that God cared for the long-term provisions for His people. By letting the mother go, food could be acquired without killing the source of future food.

22:8 a parapet. Found only here in the Pentateuch, this refers to the roof of a home in ancient Israel, which was flat and usually reached by outside stairs. To prevent injury or death from falling, a fence was to be built around the roof. This, too, expressed love for those who might otherwise be injured or killed.

22:9 different kinds of seed. The aim of the legislation seems to be to maintain healthy crops by keeping the seeds separate from one another. See note on Lev. 19:19.

22:10 an ox and a donkey together. According to the dietary laws prescribed earlier (14:1–8), the ox was a “clean” animal, but the donkey was “unclean.” Even more compelling was the fact that these two different animals couldn’t together plow a straight furrow. Their temperaments, natural instincts, and physical characteristics made it impossible. As with the seed (v. 9), God is protecting his people’s food.

22:11 garment…wool and linen. See note on Lev. 19:19.

22:12 make tassels. See Num. 15:38–40 for the purpose of these tassels.

22:13–30 This section is on family life (cf. Lev. 18:1–30; 20:10–21).

22:13–21 An Israelite who doubted the virginity of his bride was to make a formal accusation to the “elders of the city.” If her parents gave proof of virginity showing the accusation was false, the husband was to pay a penalty and was prohibited from divorcing the woman. However, if she was found not to be a virgin, then she was to be put to death.

22:15 the evidence of the young woman’s virginity. Probably a blood-stained garment or a bed sheet from the wedding night.

22:19 shekels. This word is not in the Hebrew text, but the context suggests it. A shekel weighed .4 oz., so the total fine would be about 2.5 lbs. of silver.

22:22–29 Adultery was punished by death for the two found in the act. If the adulterous persons were a man with a woman who was pledged to be married to someone else, this consentual act led to the death of both parties (vv. 23, 24). However, if the man forced (i.e., raped) the woman, then only the man’s life was required (vv. 25–27). If the woman was a virgin not pledged in marriage, then the man had to pay a fine, marry the girl, and keep her as his wife as long as he lived (vv. 28, 29).

22:30 A man shall not take his father’s wife. In no case was a man to marry his father’s wife or have sexual relations with her. This probably has relations with a stepmother in view, though incest was certainly forbidden (cf. Lev. 18:6–8).

Deuteronomy 23

23:1 the assembly of the LORD. From the sanctification of the home and marriage in the previous chapter, Moses proceeds to the sanctification of their union as a congregation and speaks of the right of citizenship, including being gathered before the presence of the Lord to worship Him. Most likely, this law did not exclude one from residence in the area where Israel was to live, but from public offices and honors, intermarriage, and participation in the religious rites at the tabernacle plus later at the temple. The emasculated (v. 1), the illegitimate (v. 2), and the Ammonites and Moabites (vv. 3–6) were not allowed to worship the Lord. The general rule was that strangers and foreigners, for fear of friendship or marriage connections which would lead Israel into idolatry, were not admissible until their conversion to God and the Jewish faith. This purge, however, describes some limitations to the general rule. Eunuchs, illegitimate children, and people from Ammon and Moab were excluded. Eunuchs were forbidden because such willful mutilation (lit. in Heb., by crushing, which was the way such an act was generally performed) violated God’s creation of man, was associated with idolatrous practices and was done by pagan parents to their children so that they might serve as eunuchs in the homes of the great (cf. 25:11, 12). The illegitimate were excluded so as to place an indelible stigma as a discouragement to shameful sexual misconduct. People from Ammon and Moab were excluded, not because they were born out of incest (cf. Gen. 19:30ff.), but on account of their vicious hostility toward God and His people Israel. Many of the Israelites were settled E of the Jordan in the immediate neighborhood of these people, so God raised this wall to prevent the evils of idolatrous influence. Individuals from all 3 of these outcast groups are offered grace and acceptance by Isaiah upon personal faith in the true God (cf. Is. 56:1–8). Ruth the Moabitess serves as a most notable example (cf. Ruth 1:4, 16).

23:2, 3 to the tenth generation. The use of the word “forever” in vv. 3, 6 seems to indicate that this phrase is an idiom denoting permanent exclusion from the worshiping community of Israel. In contrast, an Edomite or Egyptian might worship in Israel in the third generation (see vv. 7, 8). Though these nations had also been enemies, Edom was a near relative, coming from Jacob’s family, while individual Egyptians had shown kindness to the Israelites at the Exodus (cf. Ex. 12:36).

23:9–14 Because the camp of Israelite soldiers was a place of God’s presence (v. 14), the camp was to be kept clean. Instruction was given concerning nocturnal emission (vv. 10, 11) and defecation (vv. 12, 13). Such instruction for external cleanness illustrated what God wanted in the heart.

23:15—25:19 Moses selected 21 sample laws to further illustrate the nature of the requirements of living under the Sinaitic Covenant.

23:15, 16 A fugitive slave was not to be turned over to his master. Evidently this has in mind a slave from the Canaanites or other neighboring nations who was driven out by oppression or with a desire to know Israel’s God.

23:17, 18 Prostitution as a form of worship was forbidden. “Dog” was a reference to male prostitutes (cf. Rev. 22:15).

23:19, 20 This prohibition of lending money at interest to a fellow Israelite is qualified by Ex. 22:25 and Lev. 25:35, 36, which indicates that it restricts its application to the poor and prevents further impoverishment, but it was allowed for foreigners who were engaged in trade and commerce to enlarge their wealth. According to Deut. 15:1, 2, it is also clear that money could be legitimately lent in the normal course of business, subject to forgiveness of all unpaid debt in the sabbatical year (cf. 24:10).

23:21–23 Though vows were made voluntarily, they were to be promptly kept once made. Cf. Num. 30:2.

23:24, 25 Farmers were to share their produce with the people in the Land, but the people were not to profit from the farmers’ generosity.

Deuteronomy 24

24:1–4 This passage does not command, commend, condone, or even suggest divorce. Rather, it recognizes that divorce occurs and permits it only on restricted grounds. The case presented here is designed to convey the fact that divorcing produced defilement. Notice the following sequence: 1) if a man finds an uncleanness (some impurity or something vile, cf. 23:14) in his wife, other than adultery, which was punished by execution (cf. 22:22); 2) if he legally divorces her (although God hates divorce, as Mal. 2:16 says; He has designed marriage for life, as Gen. 2:24 declares; and He allowed divorce because of hard hearts, as Matt. 19:8 reveals); 3) if she then marries another man; 4) if the new husband then dies or divorces her; then that woman could not return to her first husband (v. 4). This is so because she was “defiled” with such a defilement that is an abomination to the Lord and a sinful pollution of the Promised Land. What constitutes that defilement? Only one thing is possible—she was defiled in the remarriage because there was no ground for the divorce. So when she remarried, she became an adulteress (Matt. 5:31, 32) and is thus defiled so that her former husband can’t take her back. Illegitimate divorce proliferates adultery. See notes on Matt. 5:31, 32; 19:4–9.

24:5 During the first year of marriage, a man was not held responsible for military service or any other duty. He was to devote that year of marriage to the enjoyment and establishment of his marriage.

24:6 Two millstones were needed to grind grain. Neither was to be taken in pledge because it was indispensable to one’s daily subsistence.

24:7 The death penalty would be exacted on kidnappers who kidnaped a brother Israelite for involuntary servitude or as merchandise to sell.

24:8, 9 Moses exhorted the people to follow the commands of the Lord regarding infectious skin diseases (see notes on Lev. 13:1—14:57).

24:10–13 his pledge. This would often be a cloak, an outer garment, which was given in pledge to guarantee the repayment of a loan. God’s people were to act righteously in the lending of money. An example of a righteous lender was one who did not forcefully exact payment and who allowed a poor person to retain his pledge (cloak) overnight if it was necessary to keep him warm. Lending to the poor was permitted, but without 1) interest (23:19, 20); 2) coercion to repay; and 3) extension of the loan beyond the sabbatical year (15:1, 2).

24:14, 15 Day laborers were to be paid on the day they labored because they lived day to day on such wages (cf. Lev. 19:13; Matt. 20:1–16).

24:16 Punishment for a crime was to be borne only by the offender. See notes on Ezek. 18. The death of Saul’s 7 grandsons (2 Sam. 21:5–9) is a striking exception of national proportion grounded in God’s sovereign wisdom, as was the death of David and Bathsheba’s first son (2 Sam. 12:14).

24:17, 18 The administration of law should be carried out with equity for all members of society, including those with the least power and influence, e.g., widows, orphans, and immigrants.

24:19–22 The practice of allowing the needy to glean in the field was grounded in the remembrance of Israel’s hard service in Egypt (v. 18).

Deuteronomy 25

25:1–3 Corporal punishment for crimes committed was to be equitably carried out in the presence of the judges and was limited to 40 stripes.

25:4 A worker must be allowed to enjoy the fruit of his own labor (cf. 1 Cor. 9:9; 1 Tim. 5:18; 2 Tim. 2:6).

25:5–10 Levirate marriages (from Latin, levir, “husband’s brother”) provided that the brother of a dead man who died childless was to marry the widow in order to provide an heir. These were not compulsory marriages in Israel, but were applied as strong options to brothers who shared the same estate. Obviously, this required that the brother be unmarried and desired to keep the property in the family by passing it on to a son. Cf. Lev. 18:16; 20:21 where adultery with a living brother’s wife is forbidden. Though not compulsory, this practice reflected fraternal affection, and if a single brother refused to conform to this practice, he was confronted with contempt and humiliation by the elders. The perpetuation of his name as a member of the covenant people witnessed to the dignity of the individual. Since Num. 27:4–8 gave daughters the right of inheritance when there were no sons in a family, it is reasonable to read “no child” rather than “no son” in v. 5. Cf. Tamar, Gen. 38:8–10, and the Boaz-Ruth marriage, Ruth 4:1–17.

25:5 Cf. Matt. 22:24; Mark 12:19; Luke 20:28.

25:11, 12 The consequence of the immodest act was the only example of punishment by mutilation in the Pentateuch.

25:13–16 The weights and measures of trade were to be kept equitably so people were not cheated. Obedience meant prosperous years in the Land.

25:17–19 The admonition to remember the treachery of the Amalekites was repeated to the new generation (see notes on Ex. 17:9–16). For execution of the command, see 1 Sam. 15.

Deuteronomy 26

26:1–15 As the stipulation section of Deuteronomy came to an end (chaps. 5–25), Moses commanded the people to keep two rituals when they had conquered the Land and began to enjoy its produce. These two rituals were the initial firstfruits offering (26:1–11) and the first third-year special tithe (26:12–15). In both cases, there is an emphasis upon the prayer of confession to be given at the time of the rituals (26:5–10, 13–15). These special offerings were given in order to celebrate Israel’s transition from a nomadic existence to a settled agrarian community, made possible by the Lord’s blessing.

26:2 the first of all the produce. Baskets of the firstfruits of the first harvest reaped by Israel once they were in the land of Canaan were to be taken to the tabernacle (cf. Ex. 23:19; 34:26; Num. 18:12–17). This is to be distinguished from the annual Feast of Firstfruits (cf. Lev. 23:9–14) celebrated in conjunction with the Passover and the Feast of Unleavened Bread.

26:5 you shall…say before the LORD your God. The offering of the firstfruits was to be accompanied by an elaborate confession of the Lord’s faithfulness in preserving Israel and bringing the people into the Land. The essential aspects of the worshiper’s coming to the sanctuary were the presentation of the firstfruits, bowing in worship, and rejoicing in the Lord’s goodness. In this manner the visit to the sanctuary was a confession and acknowledgment of God. It was a time of praise and rejoicing because of God’s goodness and mercy extended to former generations and evidence of divine sustaining grace at that time. a Syrian, about to perish. The word “perish” is better translated here “wandering.” “A wandering Syrian” referred to Jacob, who was each Israelite’s father or ancestor. When Jacob fled from his home in Beersheba he passed through Syria (Aram) to Mesopotamia (Aram-naharaim, Gen. 24:10) to live with Laban his uncle. Returning from there, Jacob was overtaken by Laban after he came through Syria at the Jabbok River, where he not only faced the wrath of Laban but also that of Esau his brother. Later, the famine in Canaan necessitated his migration to Egypt. When the Israelites became populous and powerful, they were oppressed by the Egyptians, but it was God who responded to their prayers and miraculously delivered them out of Egypt. It was God who enabled them to enter and conquer the Land from which the firstfruits were presented before the altar.

26:12 the tithe. I.e., the tithe collected every third year of Israel in the land of Canaan (see 14:28). Apparently this tithe was not taken to the central sanctuary, but distributed locally to Levites, immigrants, widows, and orphans. For the other regular annual tithes, see note on 14:22.

26:13, 14 you shall say before the LORD your God. The confession to be made in connection with the offering of this first tithe consisted of a statement of obedience (vv. 13, 14) and a prayer for God’s blessing (v. 15). In this manner, the Israelite confessed his continual dependence on God and lived in obedient expectance of God’s continued gracious blessing.

26:15 Look down from…heaven. This was the first reference to God’s dwelling place being in heaven. From His abode in heaven, God had given the Israelites the Land flowing with milk and honey as He had promised to the patriarchs. His continued blessing on both the people and the Land was requested.

26:16–19 These 4 verses concluded Moses’ explanation of the law’s stipulations by calling for the total commitment by Israel to the Lord and His commands. These verses can be viewed as the formal ratification of the Sinaitic Covenant between the Lord and the second generation of Israel. In accepting the terms of this agreement, acknowledging that the Lord is their God, and promising wholehearted obedience plus a desire to listen to God’s voice, the Israelites were assured that they were His people and the chosen over all other nations to receive His blessings and the calling to witness to His glory to all the world. See Ex. 19:5, 6.

26:16 This day. I.e., the first day of the 11th month of the 40th year (1:3). Note also, “today” in vv. 17, 18.

Deuteronomy 27

27:1—28:68 In these two chapters, Moses explained the curses and the blessings associated with the Sinaitic Covenant. He first called Israel to perform an elaborate ceremony to ratify the covenant when they entered the Land (27:1–26; carried out by Joshua in Josh. 8:30–35). This was to remind the people that it was essential to obey the covenant and its laws. Then, Moses further explained the blessings for obedience and the curses for disobedience (28:1–68).

27:2, 4 whitewash them with lime. Upon arrival in the Land of Promise, under Joshua, large stone pillars were to be erected. Following the method used in Egypt, they were to be prepared for writing by whitewashing with plaster. When the law was written on the stones, the white background would make it clearly visible and easily read. These inscribed stones were to offer constant testimony to all people and coming generations of their relationship to God and His law (cf. 31:26; Josh. 24:26, 27).

27:3, 8 all the words of this law. Probably a reference to the whole book of Deuteronomy.

27:4 Mount Ebal. A mountain in the center of the Promised Land, just to the N of the city of Shechem. It was at Shechem that the Lord first appeared to Abraham in the land and where Abraham built his first altar to the Lord (Gen. 12:6, 7). This mountain, where the stone pillars with the law and the altar (v. 5) were built, was the place where the curses were to be read (v. 13).

27:5–7 build an altar. In addition to setting up the stones, the Israelites were to build an altar of uncut stones. On this altar the offerings were to be brought to the Lord, and together the people would rejoice in God’s presence. This is what was done when the covenantal relationship was established at Mt. Sinai (Ex. 24:1–8). The burnt offerings, completely consumed, represented complete devotion to God; the peace offerings expressed thanks to Him.

27:12, 13 These…these. The 12 tribes were divided into two groups of 6 each. The tribe of Levi was to participate in the first group. The tribes of Manasseh and Ephraim were together as the tribe of Joseph.

27:12 Mount Gerizim. This was the mountain just to the S of Mt. Ebal with the city of Shechem in the valley between, from which the blessings were to be read. Perhaps the actual arrangement provided that the priests stood by the ark of the covenant, in the valley between the two mountains, with 6 tribes located northward toward Mt. Ebal and 6 southward toward Mt. Gerizim. The priests and Levites read the curses and blessings with the people responding with the “Amen” of affirmation. to bless. The blessings that were to be recited from Mt. Gerizim were not recorded in this passage, no doubt omitted here to stress that Israel did not prove themselves obedient to the covenant and, therefore, did not enjoy the blessings.

27:15–26 Twelve offenses serve as examples of the kind of iniquities that made one subject to the curse. These offenses might have been chosen because they are representative of sins that might escape detection and so remain secret (vv. 15, 24).

27:15 one who makes a carved…image. The first curse concerned idolatry, the breaking of the first and second commandments (5:7–10). Amen! To each curse all the people responded, “Amen.” The word means “so be it.” The people thereby indicated their understanding and agreement with the statement made.

27:16 treats his father or his mother with contempt. The dishonoring of parents was the breaking of the fifth commandment (5:16).

27:17 landmark. See note on 19:14.

27:18 makes the blind to wander. This refers to abusing a blind man.

27:19 perverts the justice. The taking advantage of those members of society who could be easily abused.

27:20 lies with his father’s wife. Incest. See note on 22:30.

27:21 lies with any kind of animal. Bestiality. See Ex. 22:19; Lev. 18:23; 20:15, 16.

27:22 lies with his sister. The committing of incest with either a full sister or a half sister.

27:23 lies with his mother-in-law. See Lev. 18:17; 20:14.

27:24 attacks his neighbor secretly. A secret attempt to murder a neighbor.

27:25 takes a bribe. This relates to a paid assassin.

27:26 does not confirm all the words of this law. The final curse covered all the rest of God’s commandments enunciated by Moses on the plains of Moab (cf. Gal. 3:10). Total obedience is demanded by the law and required by God. Only the Lord Jesus Christ accomplished this (2 Cor. 5:21). Amen! All the people agreed to be obedient (cf. Ex. 24:1–8), a promise they would soon violate.

Deuteronomy 28

28:1–68 In his responsibility as leader and mediator, Moses had previously told the people the promise of God’s blessing and the warning that they should not turn to other gods when the covenant was given at Sinai (Ex. 23:20–33). After their rebellion against that covenant, Moses warned them (Lev. 26) of the divine judgment that would come if they disobeyed. Here, Moses gives an exhortation based upon the blessings and the curses of the covenant (see Lev. 26:1–45). The blessings and the curses in this chapter follow the same structure. First, Moses clearly explained that the quality of Israel’s future experience would come on the basis of obedience or disobedience to God (28:1, 2, 15). Second, the actual blessings and curses were succinctly stated (28:3–6, 16–19). Third, Moses gave a sermonic elaboration of the basic blessings and curses (28:7–14, 20–68). Just as the curses were given more prominence in the ceremony of 27:11–26, so the curses incurred by disobedience to the covenant were much more fully developed here. The perspective of Moses was that Israel would not prove faithful to the covenant (31:16–18, 27) and so would not enjoy the blessings of the covenant; therefore, the curses received much more attention.

28:1–14 See Josh. 21:45; 23:14, 15; 1 Kin. 8:56 for blessing fulfillment.

28:1, 2 diligently obey the voice of the LORD your God. “Diligently obey” stressed the need for complete obedience on the part of Israel. The people could not legally or personally merit God’s goodness and blessing, but their constant desire to obey, worship and maintain a right relation to Him was evidence of their true faith in and love for Him (cf. 6:5). It was also evidence of God’s gracious work in their hearts.

28:1 high above all nations. If Israel obeyed the Lord, ultimate blessing would be given in the form of preeminence above all the nations of the world (see 26:19). The indispensable condition for obtaining this blessing was salvation, resulting in obedience to the Lord, in the form of keeping His commandments. This blessing will ultimately come to pass in the millennial kingdom, particularly designed to exalt Israel’s King, the Messiah, and His nation (see Zech. 13:1—14:21; Rom. 11:25–27).

28:3–6 Blessed. These beatitudes summarize the various spheres where the blessing of God would extend to Israel’s life. God’s favor is also intended to permeate all their endeavors as emphasized further in the expanded summary in 28:7–14, on the condition of obedience (vv. 1, 2, 9, 13, 14). They will know victory, prosperity, purity, respect, abundance, and dominance—comprehensive blessing.

28:6 come in…go out. An idiomatic way of referring to the normal everyday activities of life (see 31:2). This is a fitting conclusion to the “blessings and curses” (v. 19) since it sums up everything.

28:10 called by the name of the LORD. Israel’s obedience and blessing would cause all the people of the earth to fear Israel because they were clearly the people of God. This was God’s intention for them all along, to be a witness to the nations of the one true and living God and draw the Gentiles out of idol worship. They will be that witness nation in the last days (see Rev. 7:4–10; 14:1) and in the kingdom (see Zech. 8:1–12).

28:13 the head and not the tail. Israel was to be the leader over the other nations (“the head”) and not to be in subjection to another nation (“the tail”).

28:15–68 The curses are outlined as God warned His people of the price of the absence of love for Him and disobedience.

28:15 Cf. Josh. 23:15, 16.

28:16–19 These are parallels to the blessings in vv. 3–6.

28:20 until you are destroyed. Moses was aware that the Israelites were apt to be unfaithful to God, so he portrays in extended warnings the disastrous results of the loss of their Land and their place of worship if they disobeyed God. Destruction was the ultimate calamity for Israel’s sin (vv. 20, 21, 24, 45, 48, 51, 61, 63).

28:21 Cf. Jer. 14:12; 21:6; Ezek. 5:12; 6:11.

28:22 Cf. Amos 4:9.

28:23 bronze…iron. The heavens would be as bright as bronze, but no rain would fall from them to water the ground. The earth would be as hard as iron, so any rain that would fall would run off and not penetrate (cf. Amos 4:7).

28:25 Cf. 2 Chr. 29:8; Neh. 1:8; Jer. 15:4.

28:26 Cf. Jer. 7:33; 16:4; 19:7; 34:20.

28:27 the boils of Egypt. The disease with which God afflicted the Egyptians prior to the Exodus (see Ex. 9:9; Amos 4:10).

28:30 These 3 curses were in contrast to the exemptions from military service granted in 20:5–7. The exemptions were possible because God would grant His people victory in battle. Disobedience to the Lord, however, would mean that God would no longer fight for His people. Those normally exempted from military service would be forced to fight and be killed. Consequently, the soldier’s betrothed wife would be violated and his house and grapes taken by the foreign invader (cf. Jer. 8:10; Amos 5:11; Zeph. 1:13).

28:32 Cf. 2 Chr. 29:9.

28:35 sole of your foot…head. Diseases of the skin would afflict the people cursed by God. The disease mentioned here is like that from which Job suffered (see Job 2:7).

28:36 the king whom you set over you. Though they had no king at the time of entering the Land, Moses anticipated that Israel would have a king over them when this curse came—a future king of Israel who would be taken with them into exile. to a nation which neither you nor your fathers have known. The Israelites would be taken captive to a nation other than Egypt, where they had recently been in bondage. This future nation would be particularly steeped in idolatry (cf. 2 Kin. 17:41; Jer. 16:13).

28:37 Cf. 1 Kin. 9:8; 2 Chr. 29:8; Jer. 19:8; 25:9, 18; 29:18.

28:38–40 Cf. Is. 5:10; Joel 1:4; Mic. 6:15.

28:46 Cf. 2 Chr. 29:8; Jer. 18:6; Ezek. 14:8.

28:49 a nation…from the end of the earth. God would raise up a nation to act as His own instrument of judgment against His ungrateful people. This foreign nation was described as coming from a far distance from Israel, a nation that would arise quickly and one that would completely devastate the Land. This was fulfilled first by Assyria (Is. 5:26; 7:18–20; 28:11; 37:18; Hos. 8:1) and second, by Babylon (Jer. 5:15; Lam. 4:19; Ezek. 17:3; Hab. 1:6–8).

28:50 Cf. 2 Chr. 36:17.

28:52–57 Ultimately, an invading nation would besiege all of the cities of Judah (see note on 28:49). In vv. 53–57, Moses gave a revolting description of the Israelites’ response to those siege conditions. The unthinkable activity of cannibalism is introduced in v. 53 and then illustrated in the verses that follow (see 2 Kin. 6:28, 29; Lam. 2:20; 4:10).

28:52 Cf. 2 Chr. 32:10; Jer. 10:17, 18; Ezek. 5:2; Hos. 11:6.

28:53 Cf. Jer. 19:9.

28:58–63 this glorious and awesome name, THE LORD YOUR GOD. Israel’s obedience to the law (i.e., the Sinaitic Covenant) would lead to fearing the Lord, whose “name” represents His presence and character. The title “LORD (Yahweh)” revealed the glory and greatness of God (see Ex. 3:15). Significantly, the phrase “the LORD your God” is used approximately 280 times in the book of Deuteronomy. The full measure of the divine curse would come on Israel when its disobedience had been hardened into disregard for the glorious and awesome character of God. In vv. 15, 45 Moses described curses for disobedience; hence the worst of the curses come when disobedience is hardened into failure to fear God. Only God’s grace would save a small remnant (v. 62), thus keeping Israel from being annihilated (cf. Mal. 2:2). In contrast to the promise made to Abraham in Gen. 15:5, the physical seed of Abraham under God’s curse would be reduced; as God had multiplied the seed of the patriarchs in Egypt (see Ex. 1:7), He would decimate their numbers to make them as nothing until His restoration of the nation in a future day (see 30:5).

28:59–61 Cf. Amos 4:10.

28:61 this Book of the Law. A definite, particular written document was meant (see 31:9), referring not just to Deuteronomy (cf. 31:9), but to the Pentateuch, as far as it had been written. This is evident from vv. 60, 61, which indicate that the diseases of Egypt were written in the book of the law, thus referring to Exodus, which records those plagues.

28:63 Cf. Jer. 12:14; 45:4.

28:64 the LORD will scatter you. The Jews remaining after the curses fall would be dispersed by the Lord ultimately to serve false gods, restlessly and fearfully throughout all the nations of the earth (cf. Neh. 1:8, 9; Jer. 30:11; Ezek. 11:16). This dispersion began with the captivity of the northern kingdom, Israel (722 B.C.), then the southern kingdom , Judah (586 B.C.), and is still a reality today. In the future earthly kingdom of Messiah, Israel will experience its regathering in faith, salvation, and righteousness. See. Is. 59:19–21; Jer. 31:31–34; Ezek. 36:8—37:14; Zech. 12:10–14:21. The unbearable nature of Israel’s present condition was emphasized since the people longed for another time (v. 67). Cf. Jer. 44:7; Hos. 8:13; 9:3; 11:4, 5.

28:68 but no one will buy you. Israel would be so abandoned by God that she would not even be able to sell herself into slavery. The curse of God would bring Israel into a seemingly hopeless condition (cf. Hos. 8:13; 9:3). The specific mention of Egypt could be symbolic for any lands where the Jews have been taken into bondage or sold as slaves. But it is true that after the destruction of Jerusalem in A.D. 70, which was a judgment on the apostasy of Israel and their rejection and execution of the Messiah, this prophecy was actually fulfilled. The Roman general Titus, who conquered Jerusalem and Israel, sent 17,000 adult Jews to Egypt to perform hard labor there and had those who were under 17 years old publicly sold. Under the Roman emperor Hadrian, countless Jews were sold and suffered such bondage and cruelty.

Deuteronomy 29

29:1—30:20 These chapters contain the third address of Moses, which is a contrast between the covenant at Sinai and the covenant he envisioned for Israel in the future. Though the past had seen Israel’s failure to keep the covenant and to trust in God, there was hope for the future. It was this hope that Moses emphasized in the content of these chapters focusing clearly on the themes of the New Covenant.

29:1 These are the words. The Heb. text numbers this verse as 28:69 rather than 29:1, seeing it as the conclusion to the second address of Moses. However, as in 1:1, these words introduce what follows, serving as the introduction to Moses’ third address. the covenant…in the land of Moab. The majority of interpreters view the covenant stated here as a reference to the covenant made at Sinai. According to this view, the covenant that God made with Israel at Sinai (Horeb) was renewed in Moab. However, this verse clearly states that the covenant of which Moses now speaks was “besides,” or “in addition to,” the previous covenant. This was another covenant distinct from the one made at Sinai. This other covenant is viewed by some interpreters as the Palestinian Covenant, which gave Israel the title to the land (see 30:5). However, the emphasis of these two chapters is not on the Land, but on the change of Israel’s heart (see the contrast between 29:4 and 30:6). It was exactly this change of heart which the later prophets would term “The New Covenant” (see Jer. 31:31–34; Ezek. 36:26, 27). In response to Israel’s certain failure under the provisions of the Sinaitic Covenant (29:23–28), Moses anticipated the New Covenant under which Israel would be obedient to the Lord and finally reap His blessings (30:1–10).

29:4 the LORD has not given you…eyes to see. In spite of all they had experienced (vv. 2, 3), Israel was spiritually blind to the significance of what the Lord had done for them, lacking spiritual understanding, even as Moses was speaking. This spiritual blindness of Israel continues to the present day (Rom. 11:8), and it will not be reversed until Israel’s future day of salvation (see Rom. 11:25–27). The Lord had not given them an understanding heart, simply because the people had not penitently sought it (cf. 2 Chr. 7:14).

29:9 keep the words of this covenant. The spiritual experience of God’s faithfulness to Israel should have led to obedience to the stipulations of the Sinaitic Covenant in the future, but could not without a transformed heart (vv. 4, 18) and the true knowledge of God (v. 6).

29:10, 11 All of you stand today before the LORD your God. All the people were likely stationed in an orderly way before Moses, but this is not a call to outward order, but inward devotion, to make the covenant a matter of the heart and life.

29:12 enter into covenant…and…oath. “Enter into” expresses entire submission in faith and repentance before God, resulting in heart obedience. The people were to bind themselves in an oath to obey the stipulations of God’s covenant (cf. Gen 26:28).

29:14, 15 not with you alone. All of Israel, present and future, were to be bound by the stipulations of the covenant to obey God and be blessed. Thus they would be able to lead all nations to the blessedness of salvation (cf. John 17:20, 21; Acts 2:39).

29:18 a root bearing bitterness or wormwood. The picture was of a root spreading poison and bitterness into the whole tree. The metaphor indicates permeation of idolatry throughout Israel because of the action of an individual family or tribe, precipitating God’s curse and wrath.

29:19 as though the drunkard…included with the sober. This could be translated “to destroy the watered land along with the dry land.” With either translation, the meaning is that the deceived individual rebel against the Lord follows only his wicked heart and could not hide within the total community. The idolater would stand out and bear the judgment for his idolatry.

29:20 blot out his name from under heaven. The idolater would have no place among God’s people, because God would curse him and then kill him (cf. 25:19: Ex. 17:14). This very strong language reveals how God feels about idolatry, which is forbidden in the Decalogue (Ex. 20:2–7).

29:21 this Book of the Law. See note on 31:9.

29:22 the coming generation…and the foreigner. In a future day, both Israel and the nations would see the results of God’s judgment upon the Land of Israel because of Israel’s disobedience, as a witness to the holy standard God has established in His law. Cf. Lev. 26:31, 32.

29:23 Sodom. The punishment the Lord would bring upon Israel in the future was likened to that of Sodom and her allies whom the Lord buried in fiery brimstone in the time of Abraham and Lot (see Gen. 19:24–29). It should be noted that Sodom and vicinity resembled paradise, the garden of God, before its destruction (cf. Gen. 13:10).

29:24 This question is answered in vv. 25–28.

29:29 The secret things … those things which are revealed. That which is revealed included the law with its promises and threats; consequently, that which is hidden only can refer to the specific way in which God will carry out His will in the future, which is revealed in His Word and completed in His great work of salvation, in spite of the apostasy of His people.

Deuteronomy 30

30:1–10 The rejection of God by Israel, and of Israel by God and the subsequent dispersion were not the end of the story of God’s people. Having anticipated a time when Israel’s disobedience would lead to her captivity in a foreign land, Moses looked beyond the destruction of that time of judgment to an even more distant time of restoration and redemption for Israel (cf. Lev. 26:40–45). This future restoration and blessing of Israel would take place under the New Covenant (see notes on Jer. 31:31–34; 32:36–41; Ezek. 36:25–27). For a comparison of the New Covenant with the Old Covenant, see notes on 2 Cor. 3:6–18.

30:1–3 you call them to mind. Moses moved to the future when curses would be over and blessings would come. At some future time, after disobedience to the Lord brought upon Israel the curses of the covenant, the people will remember that the circumstances in which they found themselves were the inevitable consequence of their disobedience, and in repentance they will return to the Lord. This repentance will lead to a wholehearted commitment of obedience to God’s commandments (v. 8) and the consequent end of Israel’s distress (v. 3). This is the ultimate salvation of Israel by faith in Christ, spoken of by Isaiah (54:4–8), Jeremiah (31:31–34; 32:37–42), Ezekiel (36:23–38), Hosea (14:1–9), Joel (3:16–21), Amos (9:11–15), Zephaniah (3:14–20), Zechariah (12:10—13:9), Malachi (3:16–4:4), and Paul (Rom. 11:25–27).

30:4, 5 The gathering of Jews out of all the countries of the earth will follow Israel’s final redemption. Restoration to the Land will be in fulfillment of the promise of the covenant given to Abraham (see Gen. 12:7; 13:15; 15:18–21; 17:8) and so often reiterated by Moses and the prophets.

30:6 the LORD…will circumcise your heart. Cf. 10:16. This work of God in the innermost being of the individual is the true salvation that grants a new will to obey Him in place of the former spiritual insensitivity and stubbornness (cf. Jer. 4:4; 9:25; Rom. 2:28, 29). This new heart will allow the Israelite to love the Lord wholeheartedly, and is the essential feature of the New Covenant (see 29:4, 18; 30:10, 17; Jer. 31:31–34; 32:37–42; Ezek. 11:19; 36:26). See note on Jer. 4:4.

30:7 on your enemies. The curses that had fallen on Israel because of disobedience will in the future come upon the nations that have enslaved the Jews. The judgment of God would come upon those who cursed the physical seed of Abraham in fulfillment of Gen. 12:3.

30:8, 9 you will again obey the voice of the LORD. With a new heart under the New Covenant, Israel would obey all the commandments of the Lord. This would result in the Lord’s blessing, which would bring greater prosperity than Israel had ever previously experienced.

30:10 Here is a renewed enforcement of the indispensable fruit of salvation and another echo of the constant theme of this book.

30:11–14 After remembering the failures of the past and the prospects for the future, Moses earnestly admonished the people to make the right choice. The issue facing them was to enjoy salvation and blessing by loving God so wholeheartedly that they would willingly live in obedience to His Word. The choice was simple, yet profound. It was stated in simple terms so that they could understand and grasp what God expected of them (v. 11). Although God had spoken from heaven, He had spoken through Moses in words every person could understand (v. 12). They did not have to search at some point beyond the sea (v. 13). The truth was there, through Moses, now in their hearts and minds (v. 14). All the truth necessary for choosing to love and obey God and thus avoid disobedience and cursing, they had heard and known (v. 15). Paul quotes vv. 12–14 in Rom. 10:6–8.

30:15 Here Moses pinpoints the choice—to love and obey God is life and good, to reject God is death and evil. If they chose to love God and obey His Word, they would enjoy all God’s blessings (v. 16). If they refused to love and obey Him, they would be severely and immediately punished (vv. 17, 18). Paul, in speaking about salvation in the NT, makes use of this appeal made by Moses (Rom. 10:1–13). Like Moses, Paul is saying that the message of salvation is plain and understandable.

30:19 choose life. Moses forces the decision, exhorting Israel on the plains of Moab before God (heaven) and man (earth) to choose by believing in and loving God, the life available through the New Covenant (see v. 6). Sadly, Israel failed to respond to this call to the right choice (see 31:16–18, 27–29). Choosing life or death was also emphasized by Jesus. The one who believed in Him had the promise of eternal life; while the one who refused to believe faced eternal death (cf. John 3:1–36). Every person faces this same choice.

Deuteronomy 31

31:1—34:12 Two themes dominate the last 4 chapters of Deuteronomy: 1) the death of Moses (31:1, 2, 14, 16, 26–29; 32:48–52; 33:1; 34:1–8, 10–12) and 2) the succession of Joshua (31:1–8, 14, 23; 32:44; 34:9). These final chapters are centered around two more speeches by Moses: 1) the Song of Moses (32:1–43), and 2) the Blessings of Moses (33:1–29).

31:1 Moses went and spoke. Though some interpreters view this verse as the conclusion to the foregoing address in chaps. 29, 30, it is better to see these words as an introduction to the words of Moses which follow, based upon the general pattern of Deuteronomy. Verses 2–6 are addressed to every Israelite.

31:2 one hundred and twenty years old. This was the age of Moses at his death. According to Acts 7:30, Moses spent 40 years in Midian tending sheep. Thus, the life of Moses is broken down into three 40-year periods. His first 40 years were spent in Egypt (Ex. 2:1–15). The second 40 years were spent in Midian (Ex. 2:15—4:19). His final 40 years were spent leading Israel out of Egypt and through the wilderness to the Promised Land. The life and ministry of Moses were completed, but God’s work would go on (v. 3a). go out and come in. Here is an idiom for engaging in a normal day’s work and activity. Though still strong for his age (cf. 34:7), Moses admitted that he no longer could provide the daily leadership necessary for Israel. Furthermore, God would not allow him to enter the Land over the Jordan because of his sin at the waters of Meribah (see 32:51).

31:3 God Himself…Joshua himself crosses over. Though Joshua was to be the new human leader over Israel (see 31:3–7, 23), it was the Lord Himself who was the real leader and power. He would cross over ahead of them to enable them to destroy the nations.

31:4 Sihon and Og. Israel was assured that the nations of the Land would be destroyed by the Lord in the same way that He had recently defeated the Amorite kings, Sihon and Og, on the E side of the Jordan River (see 2:26—3:11). That was a preview of what was to come (v. 5).

31:6–8 Be strong and of good courage. The strength and courage of the warriors of Israel would come from their confidence that their God was with them and would not forsake them. In vv. 7, 8, Moses repeated the substance of his exhortation, this time addressing it specifically to Joshua in the presence of the people to encourage him and to remind the people that Joshua’s leadership was being assumed with the full approval of God. This principle for faith and confidence is repeated in 31:23; Josh. 1:5–7; 2 Sam. 10:12; 2 Kin. 2:2; 1 Chr. 22:11–13; 2 Chr. 32:1–8; Ps. 27:14. The writer of Hebrews quotes vv. 6, 8 in 13:5.

31:9 Moses wrote this law. At the least, Moses, perhaps with the aid of some scribes or elders who assisted him in leading Israel, wrote down the law that he had explained in the first 32 chapters of Deuteronomy (cf. v. 24). However, since the law explained in Deuteronomy had been given in portions of Exodus through Numbers, it seems best to view this written law as all that is presently found in Scripture from Gen. 1 through Deut. 32:47. After Moses’ death, Deut. 32:48—34:12 were added to complete the canonical Torah, perhaps by one of the elders who had served with Moses, even Joshua.

31:11 you shall read this law before all Israel. The law that Moses wrote down was given to the priests who were required to be its custodians and protectors and to read it in the hearing of all Israel at the Feast of Tabernacles during each sabbatical year. This reading of the law every 7 years was to remind the people to live in submission to their awe-inspiring God.

31:14 the tabernacle of meeting. The Lord told Moses to summon Joshua to the tent where He met Israel, and the presence of the Lord appeared in the pillar of cloud standing at the door of the Holy Place (v. 15). This signaled God’s confirmation of Joshua, the former military captain (see Ex. 17:9–14) and spy (see Num. 13:16), as Israel’s new leader. God’s message to Joshua is summed up in vv. 16–22.

31:16–21 they will forsake Me and break My covenant. After Moses’ death, the Lord Himself predicts that in spite of what He has commanded (30:11, 20), the Israelites would forsake Him by turning to worship other gods and thereby break the Sinaitic Covenant. Having forsaken God, the people would then be forsaken by God with the inevitable result that disaster would fall upon them at every turn. This is one of the saddest texts in the OT. After all God had done, He knew they would forsake Him.

31:19, 22 write down this song. The song that the Lord gave Moses to teach the Israelites would be a constant reminder of their disobedience to the Lord and the results of that disobedience. The song was written that same day and is recorded in 32:1–43.

31:23 I will be with you. Joshua was to assume his lonely role of leadership over Israel with an assurance of the companionship and strength of the Lord. God’s presence with him was sufficient to enable him to meet boldly every obstacle that the future could bring (see Josh. 1:5; 3:7).

31:24 in a book. The words that Moses had spoken were written down in a book that was placed beside the ark of the covenant (v. 26). Only the Ten Commandments were placed in the ark itself (Ex. 25:16; 31:18). The “Book of the Law” (v. 26) was one of the titles for the Pentateuch in the rest of Scripture (Josh. 1:8; 8:34).

31:27 your rebellion and your stiff neck. See 9:6, 13; 10:16. Moses was well acquainted with Israel’s obstinate ways even in the most gracious of divine provision.

31:29 you will become utterly corrupt. Dominated by the practice of idolatry (see 4:16, 25; 9:12), the people would become wicked. evil will befall you in the latter days. “The latter days” (lit. “at the end of the days”) referred to the far distant future. This was the time when the king would come from Judah (Gen. 49:8–12) to defeat Israel’s enemies (Num. 24:17–19). Here it is revealed that it would also be a time when disaster would fall upon Israel because of evil done, thus bringing the Lord’s wrath. The description of God’s judgment on Israel and the nations in this song can’t be limited to the immediate future of the people as they entered the Land, but extends to issues which are eschatological in time and global in extent, as the song indicates (32:1–43).

31:30—32:43 This prophetic, poetic song has as its central theme Israel’s apostasy, which brings God’s certain judgment. The song begins with a short introduction emphasizing the steadfast God and the fickle nation (vv. 1–6). The song describes God’s election of Israel (vv. 8, 9) and His care for them from the time of the wilderness wanderings (vv. 10–12) to their possession and initial enjoyment of the blessings in the Land (vv. 13, 14). However, Israel’s neglect of God’s goodness and her apostasy (vv. 15–18) would bring God’s future outpouring of wrath on His people (vv. 19–27) and Israel’s continuing blindness in the face of God’s wrath (vv. 28–33). Ultimately, God’s vengeance would strip Israel of all power and turn the nation from idolatry (vv. 34–38). Then, God would bring His judgment upon the nations, both His enemies and Israel’s (vv. 39–42). The song ends with a call to the nations to rejoice with Israel because God would punish His enemies and spiritually heal both Israel and her Land (v. 43). Ezekiel 16 should be studied as a comparison to this chapter. It recites similar matters in graphic and picturesque language.

Deuteronomy 32

32:1 Give ear, O heavens…And hear, O earth. All of creation was called to be an audience to hear the message to Israel as in 30:19 because the truth Moses was about to proclaim concerned the whole universe. It did so because it involved the honor of God the Creator so disregarded by sinners, the justification of God so righteous in all His ways, and the manifestation in heaven and earth of God’s judgment and salvation (v. 43).

32:2 my teaching. Moses imparted instruction that if received would, like rain, dew, raindrops, and showers to the earth, bring benefit to the hearts and the minds of the hearers.

32:3 Ascribe greatness to our God. Cf. 3:24; 5:24; 9:26; 11:2; Ps. 150:2. This command refers to the greatness of God revealed in His acts of omnipotence.

32:4 the Rock. This word, representing the stability and permanence of God, was placed at the beginning of the verse for emphasis and was followed by a series of phrases which elaborated the attributes of God as the Rock of Israel. It is one of the principal themes in this song (see vv. 15, 18, 30, 31), stressing the unchanging nature of God in contrast with the fickle nature of the people.

32:5 A perverse and crooked generation. Israel, in contrast to God, was warped and twisted. Jesus used this phrase in Matt. 17:17 of an unbelieving generation and Paul in Phil. 2:15 of the dark world of mankind in rebellion against God.

32:6 your Father. The foolishness and stupidity of Israel would be seen in the fact that they would rebel against God who as a Father had brought them forth and formed them into a nation. As Father, He was the progenitor and originator of the nation and the One who had matured and sustained it. This idea of God as Father of the nation is emphasized in the OT (cf. 1 Chr. 29:10; Is. 63:16; 64:8; Mal. 2:10) while the idea of God as Father of individual believers is developed in the NT (cf. Rom. 8:15; Gal. 4:6).

32:7 Remember the days of old. A call to reflect on past history and to inquire about the lessons to be learned.

32:8, 9 the Most High. This title for God emphasized His sovereignty and authority over all the nations (see Gen. 11:9; 10:32; 14:18; Num. 24:16) with the amazing revelation that in the whole plan for the world, God had as His goal the salvation of His chosen people. God ordained a plan where the number of nations (70 according to Gen. 10) corresponded to the number of the children of Israel (70 according to Gen. 46:27). Further, as God gave the nations their lands, He established their boundaries, leaving Israel enough land to sustain their expected population.

32:10–14 This whole description of what God did for Israel is figurative. Israel is like a man in the horrible desert in danger of death, without food or water, who is rescued by the Lord.

32:10 as the apple of His eye. Lit. “the little man of His eye,” i.e., the pupil. Just as the pupil of the eye is essential for vision and, therefore, closely protected, especially in a howling wind, so God closely protected Israel. Cf. Ps. 17:8; Prov. 7:2.

32:11 Hovers over its young. The Lord exercised His loving care for Israel like an eagle caring for its young, especially as they were taught to fly. As they began to fly and had little strength, they would start to fall. At that point, an eagle would stop their fall by spreading its wings so they could land on them; so the Lord has carried Israel and not let the nation fall. He had been training Israel to fly on His wings of love and omnipotence.

32:12 no foreign god. Moses makes clear that God alone carried Israel through all its struggles and victories, thus depriving the people of any excuse for apostasy from the Lord by interest in false gods.

32:13 honey from the rock. A reference to honeycombs located in the fissures of the faces of a cliff is used because Canaan had many wild bees. oil from the flinty rock. Likely a reference to olive trees growing in rocky places otherwise bereft of fruit-growing trees. These metaphoric phrases regarding honey and oil point to the most valuable products coming out of the most unproductive places.

32:14 rams of…Bashan. See note on 3:1.

32:15 Jeshurun. The word means “righteous” (lit. “the upright one”), i.e., a name for Israel which sarcastically expresses the fact that Israel did not live up to God’s law after entering the Land. God uses this name to remind Israel of His calling and to severely rebuke apostasy. grew fat and kicked. Like an ox which had become fat and intractable, Israel became affluent because of the bountiful provisions of God but, instead of being thankful and obedient, became rebellious against the Lord (cf. 6:10–15).

32:16 foreign gods. Israel turned to worship the gods of the people in the land. These were gods they had not before acknowledged (v. 17).

32:17 demons. Cf. Lev. 17:7; 2 Chr. 11:15; Ps. 106:37. The term describes those angels who fell with Satan and constitute the evil force that fights against God and His holy angels. Idol worship is a form of demon worship as demon spirits impersonate the idol and work their wicked strategies through the system of false religion tied to the false god.

32:18–33 For this foolish apostasy, the Lord will severely judge Israel. This visitation of anger is in the form of a divine resolution to punish Israelites whenever they pursue idols, including the next generation of sons and daughters (v. 19). In vv. 20–22, Moses quotes the Lord Himself.

32:21 not a nation. As the Lord was provoked to jealousy by Israel’s worship of that which was “not God,” so He would provoke Israel to jealousy and anger by humiliation before a foolish, vile “no-nation.” In Rom. 10:19, Paul applied the term “not a nation” to the Gentile nations generally. Jews who worship a “no-god” will be judged by a “no-people.”

32:22 a fire is kindled…to the lowest hell. Cf. 29:20. Once the fire of God’s anger was kindled, it knew no limits in its destructive force, reaching to even those in the grave, an indication of God’s eternal judgment against those who oppose Him.

32:23 disasters…arrows. The disasters (lit. “evil”) are described in v. 24. The arrows represent the enemies who would defeat Israel in war and are further described in vv. 25–27.

32:27 Our hand is high. Military arrogance. The only thing that would prevent the Lord from permitting the complete destruction of His people would be His concern that the Gentiles might claim for themselves the honor of victory over Israel.

32:31 rock…Rock. A contrast between the gods of the nations (“rock”) and Israel’s true God (“Rock”). Israel could smite its foes with very little difficulty because of the weakness of their gods, who are not like the Rock Jehovah.

32:32 the vine of Sodom. Employing the metaphor of a vineyard, its grapes and its wine, the wickedness of Israel’s enemies was described as having its roots in Sodom and Gomorrah, the evil cities destroyed by God as recorded in Gen. 19:1–29.

32:34 Sealed up among My treasures. The wicked acts of Israel’s enemies were known to God and are stored up in His storehouse. At the proper time, God will avenge. Paul uses this image in Rom. 2:4, 5.

32:35 Vengeance is Mine, and recompense. The manner and timing of the repayment of man’s wickedness is God’s prerogative. This principle is reaffirmed in the NT in Rom. 12:19; Heb. 10:30.

32:36 This is the promise that the Lord will judge Israel as a nation, but that the nation is composed of righteous and wicked. God actually helps the righteous by destroying the wicked. “His servants” are the righteous, all who in the time of judgment are faithful to the Lord (cf. Mal. 3:16—4:3). The Lord has judged Israel, not to destroy the nation, but to punish the sinners and show the folly of their false gods (vv. 37, 38). At the same time, the Lord has always shown compassion for those who have loved and obeyed Him.

32:39 I, even I, am He. After showing the worthlessness of false gods (vv. 37, 38), this declaration of the nature of God was presented in contrast to show that the God of Israel is the living God, the only One who can offer help and protection to Israel. He has the power of life and death with regard to Israel (cf. 1 Sam. 2:6; 2 Kin. 5:7) and the power to wound and heal them (cf. Is. 30:26; 57:17, 18; Jer. 17:14; Hos. 6:1).

32:40–42 I raise My hand. God takes an oath to bring vengeance on His enemies. Here (as in Ex. 6:8; Num. 14:28) the hand is used anthropomorphically of God, who can swear by no greater than His eternal Self (cf. Is. 45:23; Jer. 22:5; Heb. 6:17).

32:43 Rejoice, O Gentiles, with His people. As a result of the execution of God’s vengeance, all nations will be called upon to praise with Israel the Lord who will have provided redemptively for them in Christ and also provided a new beginning in the Land. This atonement for the Land is the satisfaction of God’s wrath by the sacrifice of His enemies in judgment. The atonement for the people is by the sacrifice of Jesus Christ on the cross (cf. Ps. 79:9). Paul quotes this passage in Rom. 15:10, as does the writer of Hebrews (1:6).

32:47 it is your life. Moses reiterated to Israel that obedience to the Lord’s commands was to be the key to her living long in the land that God had prepared and called for this song to be a kind of national anthem which the leaders should see is frequently repeated to animate the people to love and obey God.

32:48—34:12 The anticipation of and record of Moses’ death (32:48–52; 34:1–12) bracket the recording of Moses’ blessing given to Israel before his death. This literary unit was composed and added to the text after the death of Moses.

32:49 Mount Nebo. A peak in the Abarim range of mountains to the E of the N end of the Dead Sea, from where Moses would be able to see across to the Promised Land, which he was not permitted to enter.

32:50 gathered to your people. An idiom for death. See Gen. 25:8, 17; 35:29; 49:33; Num. 20:24, 26; 31:2.

Deuteronomy 33

33:1–29 The final words of Moses to the people were a listing of the blessings of each of the tribes of Israel, Simeon excluded (vv. 6–25). These blessings were introduced and concluded with passages which praise God (vv. 2–5, 26–29). That these blessings of Moses are presented in this chapter as recorded by someone other than Moses is clear because in v. 1, Moses was viewed as already being dead, and as the words of Moses were presented, the clause “he said” (vv. 2, 7, 8, 12, 13, 18, 20, 22, 23, 24) was used.

33:1 the man of God. The first use of this phrase in Scripture. Subsequently, some 70 times in the OT, messengers of God (especially prophets) are called “a man of God “ (1 Sam. 2:27; 9:6; 1 Kin. 13:1; 17:18; 2 Kin. 4:7). The NT uses this title for Timothy (1 Tim. 6:11; 2 Tim. 3:17). Moses was viewed among such prophets in this conclusion to the book (see 34:10).

33:2 Sinai…Seir…Paran. These are mountains associated with the giving of the law—Sinai on the S, Seir on the NE, and Paran on the N. These mountains provide a beautiful metaphor, borrowed from the dawn. God, like the morning sun, is the Light that rises to give His beams to all the Promised Land. saints. Lit. “holy ones.” Probably a reference to the angels who assisted God when the law was mediated to Moses at Mt. Sinai (see Acts 7:53; Gal. 3:19; Heb. 2:2).

33:3 He loves the people. Notwithstanding the awe-inspiring symbols of majesty displayed at Sinai, the law was given in kindness and love to provide both temporal and eternal blessing to those with a heart to obey it. Cf. Rom. 13:8–10.

33:5 King in Jeshurun. See note on 32:15. Since Moses is nowhere else in Scripture referred to as king, most interpret this as a reference to the Lord as King over Israel. However, Moses is the closest antecedent of the pronoun “he” in this clause, and the most natural understanding is that Moses is being referred to as a king. Moses certainly exercised kingly authority over Israel and could be viewed as a prototype of the coming King. Thus, united in the figure of Moses, the coming prophet like unto Moses (18:15) would be the prophet-king.

33:6 Reuben. Here is the prayer that this tribe would survive in large numbers (cf. Num. 1:21; 2:11).

33:7 Judah. Moses prayed that this tribe would be powerful in leading the nation to be victorious in battle through the help of the Lord.

33:8–11 Levi. Moses prays for the Levites to fulfill their tasks, God granting to them protection from their enemies. Moses omitted Simeon, but that tribe did receive a number of allies in the southern territory of Judah (Josh. 19:2–9) and did not lose their identity (cf. 1 Chr. 4:34–38).

33:12 Benjamin. That this tribe would have security and peace because the Lord would shield them was Moses’ request. They were given the land in the N of Judah near Jerusalem.

33:13–17 Joseph. This included both Ephraim and Manasseh (v. 17), who would enjoy material prosperity (vv. 13–16) and military might (v. 17), which would compensate and reward them for the Egyptian slavery of their ancestor (see Gen. 49:26). Ephraim would have greater military success in the future than Manasseh as the outworking of Jacob’s blessing of the younger over the older (see Gen. 48:20).

33:18 Zebulun…Issachar. Moses prayed that these two tribes from the fifth and sixth sons of Leah would receive God’s blessing in their daily lives, particularly through the trade on the seas.

33:20 Gad. This tribe had large territory E of the Jordan and was a leader in gaining the victory in battles in Canaan.

33:22 Dan. Dan had the potential for great energy and strength and leaped from its southern settlement to establish a colony in the N. Cf. Gen. 49:17, 18, where Dan is compared to a serpent.

33:23 Naphtali. This tribe would enjoy the favor of God in the fullness of His blessing, having land in the W of Galilee and S of the northern Danites.

33:24 Asher. The request is that this tribe would experience abundant fertility and prosperity, depicted by reference to a foot-operated oil press. Shoes of hard metal suited both country people and soldiers.

33:26, 27 the God of Jeshurun. Moses concluded his blessings with a reminder of the uniqueness of Israel’s God. For “Jeshurun,” see note on 32:15.

33:28, 29 This pledge was only partially fulfilled after they entered the Land, but it awaits a complete fulfillment in the kingdom of Messiah.

33:28 The fountain of Jacob. This is a euphemism for Jacob’s seed, referring to his posterity.

Deuteronomy 34

34:1–12 This concluding chapter was obviously written by someone other than Moses (probably the writer of Joshua) to bridge out of Deuteronomy into Joshua.

34:1 Pisgah. The range or ridge of which Mt. Nebo was the highest point.

34:1–4 the LORD showed him. From the top of the mountain, Moses was allowed to see the panorama of the Land the Lord had promised to give (the Land of Canaan) to the patriarchs and their seed in Gen. 12:7; 13:15; 15:18–21; 26:4; 28:13, 14.

34:6 He buried him. The context indicates that the Lord is the one who buried Moses, and man did not have a part in it. Cf. Jude 9, which recounts Michael’s and Satan’s dispute over Moses’ body.

34:7 not dim…diminished. Moses’ physical vision and physical health were not impaired. It was not death by natural causes that kept Moses from leading Israel into the Promised Land; it was his unfaithfulness to the Lord at Meribah (see Num. 20:12).

34:8 thirty days. The mourning period for Moses conformed to that of Aaron (Num. 20:29).

34:9 spirit of wisdom…laid his hands. Joshua received 1) confirmation of the military and administrative ability necessary to the task the Lord had given him, as well as, 2) the spiritual wisdom to rely on and to be committed to the Lord through the laying on of Moses’ hands.

34:10 a prophet like Moses. Moses was the greatest of all the OT prophets, one whom the Lord knew intimately. Not until John the Baptist was there another prophet greater than Moses (see Matt. 11:11). After John, the Prophet came of whom Moses wrote (cf. John 1:21, 25; 6:14 with Deut. 18:15, 18; Acts 3:22; 7:37). Moses next appeared on the Mt. of Transfiguration together with Elijah and Jesus Christ (Matt. 17:3; Mark 9:4; Luke 9:30, 31).

Deuteronomy 1

1:1 a Deut. 4:44–46; Josh. 9:1, 10

1:1 1 Heb. arabah

1:1 2 One LXX ms., Tg., Vg. Red Sea

1:2 b Num. 13:26; 32:8; Deut. 9:23

1:3 c Num. 33:38

1:4 d Num. 21:23, 24, 33–35; Deut. 2:26–35; Josh. 13:10; Neh. 9:22

1:4 e Josh. 13:12

1:4 3 LXX, Syr., Vg. and; cf. Josh. 12:4

1:6 f Ex. 3:1, 12

1:6 g Ex. 19:1, 2

1:7 4 Heb. arabah

1:8 h Gen. 12:7; 15:5; 22:17; 26:3; 28:13; Ex. 33:1; Num. 14:23; 32:11

1:8 5 promised

1:9 i Ex. 18:18, 24; Num. 11:14, 24

1:9 6 am not able to bear you by myself

1:10 j Gen. 15:5; 22:17; Ex. 32:13; Deut. 7:7; 10:22; 26:5; 28:62

1:11 k 2 Sam. 24:3

1:11 l Gen. 15:5

1:12 m 1 Kin. 3:8, 9

1:13 7 rulers

1:15 n Ex. 18:25

1:15 8 appointed

1:16 o Deut. 16:18; John 7:24

1:16 p Lev. 24:22

1:17 q Lev. 19:15; Deut. 10:17; 16:19; 24:17; 1 Sam. 16:7; Prov. 24:23–26; Acts 10:34; James 2:1, 9

1:17 r 2 Chr. 19:6

1:17 s Ex. 18:22, 26

1:19 t Num. 10:12; Deut. 2:7; 8:15; 32:10; Jer. 2:6

1:19 u Num. 13:26

1:21 v Josh. 1:6, 9

1:23 w Num. 13:2, 3

1:24 x Num. 13:21–25

1:25 y Num. 13:27

1:26 z Num. 14:1–4; Ps. 106:24

1:27 a Ps. 106:25

1:27 b Deut. 9:28

1:28 c Num. 13:28, 31–33; Deut. 9:1, 2

1:28 d Num. 13:28

1:28 9 Lit. melted

1:29 e Num. 14:9; Deut. 7:18

1:30 f Ex. 14:14; Deut. 3:22; 20:4; Neh. 4:20

1:31 g Deut. 32:10–12; Is. 46:3, 4; 63:9; Hos. 11:3

1:32 h Num. 14:11; 20:12; Ps. 106:24; Heb. 3:9, 10, 16–19; 4:1, 2; Jude 5

1:33 i Ex. 13:21; Num. 9:15–23; Neh. 9:12; Ps. 78:14

1:33 j Num. 10:33; Ezek. 20:6

1:34 k Deut. 2:14, 15

1:35 l Num. 14:22, 23; Ps. 95:10, 11

1:35 10 promised

1:36 m Num. 14:24; (Josh. 14:9)

1:36 n Num. 32:11, 12

1:36 11 fully

1:37 o Num. 20:12; 27:14; Deut. 3:26; 4:21; 34:4; Ps. 106:32

1:38 p Num. 14:30

1:38 q Ex. 24:13; 33:11; 1 Sam. 16:22

1:38 r Num. 27:18, 19; Deut. 31:7, 23; Josh. 11:23

1:39 s Num. 14:31

1:39 t Num. 14:3

1:39 u Is. 7:15, 16

1:40 v Num. 14:25

1:41 w Num. 14:40

1:42 x Num. 14:41–43

1:43 y Num. 14:44

1:43 z Deut. 17:12, 13

1:43 12 willfully

1:44 a Num. 14:45; Ps. 118:12

1:46 b Num. 13:25; 20:1, 22; Deut. 2:7, 14

Deuteronomy 2

2:1 a Deut. 1:40

2:1 b Num. 14:25

2:1 1 circled around

2:3 c Deut. 2:7, 14

2:4 d Num. 20:14–21

2:4 e Deut. 23:7

2:5 f Gen. 36:8; Josh. 24:4

2:7 g Deut. 8:2–4; (Matt. 6:8, 32)

2:7 2 Lit. goings

2:8 h Judg. 11:18; 1 Kin. 9:26

2:8 i Num. 21:4

2:9 j Num. 21:15, 28; Deut. 2:18, 29

2:9 k Gen. 19:36–38

2:10 l Gen. 14:5

2:10 m Num. 13:22, 33; Deut. 9:2

2:11 3 Heb. rephaim

2:12 n Gen. 14:6; 36:20; Deut. 2:22

2:12 4 stead

2:13 o Num. 21:12

2:13 5 Wadi or Brook

2:14 p Num. 13:26

2:14 q Num. 14:33; 26:64; Deut. 1:34, 35

2:14 r Num. 14:35; Ezek. 20:15

2:14 6 perished

2:15 7 perished

2:19 s Gen. 19:38; Num. 21:24

2:20 t Gen. 14:5

2:20 8 Heb. rephaim

2:21 u Deut. 2:10

2:22 v Gen. 36:8; Deut. 2:5

2:22 w Gen. 14:6; 36:20–30

2:23 x Josh. 13:3

2:23 y Gen. 10:14; 1 Chr. 1:12; Jer. 47:4; Amos 9:7

2:24 z Num. 21:13, 14; Judg. 11:18

2:24 a Deut. 1:4

2:24 9 to take possession

2:25 b Ex. 23:27; Deut. 11:25; Josh. 2:9

2:25 c Ex. 15:14–16

2:25 10 everywhere under the heavens

2:26 d Num. 21:21–32; Deut. 1:4; Judg. 11:19–21

2:26 e Deut. 20:10

2:27 f Num. 21:21, 22; Judg. 11:19

2:28 g Num. 20:19

2:29 h Num. 20:18; Deut. 23:3, 4; Judg. 11:17

2:30 i Num. 21:23

2:30 j Josh. 11:20

2:30 k Ex. 4:21

2:31 l Deut. 1:3, 8

2:32 m Num. 21:23

2:33 n Ex. 23:31; Deut. 7:2

2:33 o Num. 21:24

2:33 11 Lit. before us

2:34 p Lev. 27:28

2:36 q Deut. 3:12; 4:48; Josh. 13:9

2:36 r Josh. 13:9, 16

2:36 s Ps. 44:3

2:37 t Gen. 32:22; Num. 21:24; Deut. 3:16

2:37 u Deut. 2:5, 9, 19

Deuteronomy 3

3:1 a Num. 21:33–35; Deut. 29:7

3:1 b Deut. 1:4

3:2 c Num. 21:34; Josh. 13:21

3:3 1 struck

3:4 d Deut. 3:13, 14

3:6 e Deut. 2:24, 34, 35

3:8 f Num. 32:33; Josh. 12:6; 13:8–12

3:8 g Deut. 4:48; 1 Chr. 5:23

3:9 h 1 Chr. 5:23

3:10 i Deut. 4:49

3:10 j Josh. 12:5; 13:11

3:11 k Amos 2:9

3:11 l Gen. 14:5; Deut. 2:11, 20

3:11 m 2 Sam. 12:26; Jer. 49:2; Ezek. 21:20

3:11 2 Heb. rephaim

3:12 n Num. 32:33; Josh. 12:6; 13:8–12

3:12 o Deut. 2:36; Josh. 12:2

3:12 p Num. 34:14

3:13 q Josh. 13:29–31; 17:1

3:13 3 Heb. rephaim

3:14 r 1 Chr. 2:22

3:14 s Josh. 13:13; 2 Sam. 3:3; 10:6

3:14 t Num. 32:41

3:14 4 Lit. Towns of Jair

3:15 u Num. 32:39, 40

3:16 v 2 Sam. 24:5

3:16 w Num. 21:24; Deut. 2:37; Josh. 12:2

3:17 x Num. 34:11, 12; Deut. 4:49; Josh. 12:3

3:17 y Gen. 14:3; Josh. 3:16

3:18 z Num. 32:20; Josh. 4:12, 13

3:20 a Deut. 12:9, 10

3:20 b Josh. 22:4

3:21 c (Num. 27:22, 23); Josh. 11:23

3:22 d Ex. 14:14; Deut. 1:30; 20:4; Neh. 4:20

3:23 e (2 Cor. 12:8, 9)

3:24 f Deut. 5:24; 11:2

3:24 g Ex. 8:10; 15:11; 2 Sam. 7:22; Ps. 71:19; 86:8

3:24 5 strong

3:25 h Ex. 3:8; Deut. 4:22

3:26 i Num. 20:12; 27:14; Deut. 1:37; 31:2; 32:51, 52; 34:4

3:27 j Num. 23:14; 27:12

3:28 k Num. 27:18, 23; Deut. 31:3, 7, 8, 23

3:28 6 charge

3:29 l Deut. 4:46; 34:6

Deuteronomy 4

4:1 a Lev. 19:37; 20:8; 22:31; Deut. 5:1; 8:1; Ezek. 20:11; (Rom. 10:5)

4:1 1 take possession of

4:2 b Deut. 12:32; (Josh. 1:7); Prov. 30:6; (Rev. 22:18, 19)

4:3 c Num. 25:1–9; Josh. 22:17; Ps. 106:28

4:6 d Deut. 30:19, 20; 32:46, 47; Job 28:28; Ps. 19:7; 111:10; Prov. 1:7; (2 Tim. 3:15)

4:7 e (Deut. 4:32–34; 2 Sam. 7:23)

4:7 f (Ps. 46:1; Is. 55:6)

4:7 2 Or a god

4:9 g Prov. 4:23

4:9 h Deut. 29:2–8

4:9 i Gen. 18:19; Deut. 4:10; 6:7, 20–25; Ps. 78:5, 6; Prov. 22:6; Eph. 6:4

4:10 j Ex. 19:9, 16, 17

4:12 k Deut. 5:4, 22

4:12 l Ex. 19:17–19; 20:22; 1 Kin. 19:11–18

4:12 3 similitude

4:13 m Deut. 9:9, 11

4:13 n Ex. 34:28; Deut. 10:4

4:13 o Ex. 24:12

4:14 p Ex. 21:1

4:14 4 do or perform

4:15 q Josh. 23:11

4:15 r Is. 40:18

4:16 s Ex. 32:7; Deut. 9:12; 31:29

4:16 t Ex. 20:4, 5

4:16 u Rom. 1:23

4:16 5 similitude

4:19 v Deut. 17:3; Job 31:26–28

4:19 w 2 Kin. 21:3

4:19 x (Rom. 1:25)

4:19 6 divided

4:20 y 1 Kin. 8:51; Jer. 11:4

4:20 z Deut. 7:6; 27:9; (Titus 2:14)

4:21 a Num. 20:12; Deut. 1:37; 3:26

4:21 b Num. 27:13, 14

4:22 c 2 Pet. 1:13–15

4:22 d Deut. 3:27

4:22 e Deut. 3:25

4:22 7 take possession of

4:23 f Ex. 20:4, 5; Deut. 4:16

4:24 g Ex. 24:17; Deut. 9:3; Is. 33:14; Heb. 12:29

4:24 h Ex. 20:5; 34:14

4:25 i 2 Kin. 17:17

4:26 j Deut. 30:18, 19; 2 Chr. 36:14–20; Is. 1:2; Mic. 6:2

4:26 8 live long on it

4:27 k Lev. 26:33; Deut. 28:62; Neh. 1:8

4:28 l Deut. 28:64; 1 Sam. 26:19; Jer. 16:13

4:28 m Ps. 115:4–7; 135:15–17; Is. 44:9; 46:7

4:29 n (Lev. 26:39–45; Deut. 30:1–3; 2 Chr. 15:4; Neh. 1:9)

4:30 o Gen. 49:1; Deut. 31:29; Jer. 23:20; Hos. 3:5

4:30 p Joel 2:12; Heb. 1:2

4:30 9 tribulation

4:31 q Lev. 26:44; Jer. 30:11

4:32 r Deut. 32:7; Job 8:8

4:32 s Deut. 28:64; Matt. 24:31

4:33 t Ex. 20:22; 24:11; Deut. 5:24–26

4:34 u Deut. 7:19

4:34 v Ex. 7:3

4:34 w Ex. 13:3

4:34 x Ex. 6:6

4:34 y Deut. 26:8

4:34 10 calamities

4:35 z Ex. 8:10; 9:14; (Deut. 4:39; 32:12, 39; 1 Sam. 2:2; Is. 43:10–12; 44:6–8; 45:5–7); Mark 12:32

4:36 a Ex. 19:9, 19; 20:18, 22; Deut. 4:33; Neh. 9:13; Heb. 12:19, 25

4:37 b Deut. 7:7, 8; 10:15; 33:3

4:37 c Ex. 13:3, 9, 14

4:37 11 Lit. seed

4:38 d Deut. 7:1

4:39 e Deut. 4:35; Josh. 2:11

4:40 f Lev. 22:31; Deut. 5:16; 32:46, 47

4:40 12 you may prosper

4:40 13 live long

4:41 g Num. 35:6; Deut. 19:2–13; Josh. 20:7–9

4:42 h Deut. 19:4

4:43 i Josh. 20:8

4:46 j Deut. 3:29

4:46 k Num. 21:24; Deut. 1:4

4:46 14 struck

4:47 l Num. 21:33–35

4:47 15 east

4:48 m Deut. 2:36; 3:12

4:48 n Deut. 3:9; Ps. 133:3

4:48 16 Syr. Sirion

4:49 o Deut. 3:17

Deuteronomy 5

5:2 a Ex. 19:5; Deut. 4:23; Mal. 4:4

5:3 b Jer. 31:32; Matt. 13:17; Heb. 8:9

5:4 c Ex. 19:9

5:5 d Ex. 20:21; Gal. 3:19

5:5 e Ex. 19:16

5:6 f Ex. 20:2–17; Lev. 26:1; Deut. 6:4; Ps. 81:10

5:6 1 slavery

5:7 g Ex. 20:2, 3; 23:13; Hos. 13:4

5:7 2 besides

5:8 h Ex. 20:4

5:9 i Ex. 34:7, 14–16; Num. 14:18; Deut. 7:10

5:9 3 worship them

5:9 4 punishing

5:10 j Num. 14:18; Deut. 7:9; Jer. 32:18; Dan. 9:4

5:10 5 observe

5:11 k Ex. 20:7; Lev. 19:12; Deut. 6:13; 10:20; Matt. 5:33

5:11 6 innocent

5:12 l Ex. 20:8; Ezek. 20:12; Mark 2:27

5:12 7 sanctify it

5:13 m Ex. 23:12; 35:2

5:14 n (Gen. 2:2); Ex. 16:29; (Heb. 4:4)

5:15 o Deut. 15:15

5:15 p Deut. 4:34, 37

5:16 q Ex. 20:12; Lev. 19:3; Matt. 15:4; Eph. 6:2, 3; Col. 3:20

5:16 r Deut. 6:2

5:16 s Deut. 4:40

5:17 t Ex. 20:13; Matt. 5:21

5:18 u Ex. 20:14; Mark 10:19; Luke 18:20; (Rom. 13:9); James 2:11

5:19 v Ex. 20:15; Lev. 19:11; (Rom. 13:9)

5:20 w Ex. 20:16; 23:1; Matt. 19:18

5:21 x Ex. 20:17; (Rom. 7:7; 13:9)

5:22 y Ex. 24:12; 31:18; Deut. 4:13

5:23 z Ex. 20:18, 19

5:24 a Ex. 19:19

5:24 b Deut. 4:33; Judg. 13:22

5:25 c Ex. 20:18, 19; Deut. 18:16

5:26 d Deut. 4:33

5:27 e Ex. 20:19; Heb. 12:19

5:28 f Deut. 18:17

5:29 g Deut. 32:29; Ps. 81:13; Is. 48:18

5:29 h Deut. 11:1

5:29 i Deut. 4:40

5:31 j (Gal. 3:19)

5:32 k Deut. 17:20; 28:14; Josh. 1:7; 23:6; Prov. 4:27

5:32 8 observe

5:33 l Deut. 10:12; Ps. 119:3; Jer. 7:23; Luke 1:6

5:33 m Deut. 4:40; Eph. 6:3

Deuteronomy 6

6:1 a Deut. 12:1

6:2 b Ex. 20:20; Deut. 10:12, 13; (Ps. 111:10; 128:1; Eccl. 12:13)

6:2 c Deut. 4:40

6:3 d Deut. 7:13

6:3 e Gen. 22:17

6:3 f Ex. 3:8, 17

6:3 1 Lit. observe to do

6:4 g Deut. 4:35; Mark 12:29; John 17:3; (1 Cor. 8:4, 6)

6:4 2 Or The LORD is our God, the LORD alone, i.e., the only one

6:5 h Matt. 22:37; Mark 12:30; Luke 10:27

6:5 i 2 Kin. 23:25

6:6 j Deut. 11:18–20; Ps. 119:11, 98

6:7 k Deut. 4:9; 11:19; (Eph. 6:4)

6:8 l Ex. 12:14; 13:9, 16; Deut. 11:18; Prov. 3:3; 6:21; 7:3

6:9 m Deut. 11:20; Is. 57:8

6:10 n Deut. 9:1; 19:1; Josh. 24:13; Ps. 105:44

6:10 3 promised

6:11 o Deut. 8:10; 11:15; 14:29

6:12 p Deut. 8:11–18

6:13 q Deut. 13:4; Matt. 4:10; Luke 4:8

6:13 r Deut. 5:11; (Is. 45:23; Jer. 4:2)

6:14 s Deut. 13:7

6:15 t Ex. 20:5; Deut. 4:24

6:15 u Ex. 33:3

6:16 v Matt. 4:7; Luke 4:12

6:16 w (1 Cor. 10:9)

6:16 4 test

6:16 5 tested

6:17 x Deut. 11:22; Ps. 119:4

6:18 y Ex. 15:26; Deut. 8:7–10

6:19 z Num. 33:52, 53

6:20 a Ex. 13:8, 14

6:21 b Ex. 13:3

6:23 6 promised

6:24 c Deut. 6:2

6:24 d Deut. 10:12, 13; Job 35:7, 8; Jer. 32:39

6:24 e Deut. 4:1

6:24 7 do

6:24 8 ordinances

6:24 9 today

6:25 f Deut. 24:13; (Rom. 10:3, 5)

Deuteronomy 7

7:1 a Deut. 6:10

7:1 b Gen. 15:19–21

7:1 c Ex. 33:2

7:2 d Num. 31:17; Deut. 20:16–18

7:2 e Ex. 23:32, 33; Josh. 2:14

7:3 f Ex. 34:15, 16; Josh. 23:12; 1 Kin. 11:2; Ezra 9:2

7:4 g Deut. 6:15

7:5 h Ex. 23:24; 34:13; Deut. 12:3

7:5 1 Heb. Asherim, Canaanite deities

7:6 i Ex. 19:5, 6; Amos 3:2; 1 Pet. 2:9

7:6 2 set-apart

7:7 j Deut. 4:37

7:7 k Deut. 10:22

7:8 l Deut. 10:15

7:8 m Luke 1:55, 72, 73

7:8 n Ex. 13:3, 14

7:8 3 slavery

7:9 o 1 Cor. 1:9; 2 Thess. 3:3; 2 Tim. 2:13

7:9 p Ex. 20:6; Deut. 5:10; Neh. 1:5; Dan. 9:4

7:10 q (2 Pet. 3:9, 10)

7:10 4 delay

7:13 r Ps. 146:8; Prov. 15:9; John 14:21

7:13 s Deut. 28:4

7:13 5 cause you to increase

7:13 6 promised

7:14 t Ex. 23:26

7:15 u Ex. 9:14; 15:26; Deut. 28:27, 60

7:16 v Ex. 23:33; Judg. 8:27; Ps. 106:36

7:16 7 consume

7:18 w Ps. 105:5

7:19 x Deut. 4:34; 29:3

7:20 y Ex. 23:28; Josh. 24:12

7:22 z Ex. 23:29, 30

7:22 8 consume

7:24 a Josh. 10:24, 42; 12:1–24

7:24 b Josh. 23:9

7:24 9 before

7:25 c Prov. 23:6

7:25 10 desire

7:26 d Deut. 13:17

7:26 11 devoted or banned

Deuteronomy 8

8:1 a Deut. 4:1; 6:24

8:1 b Deut. 30:16

8:1 1 observe to do

8:1 2 increase in number

8:1 3 promised

8:2 c Deut. 1:3; 2:7; 29:5; Ps. 136:16; Amos 2:10

8:2 d Ex. 16:4

8:2 e (John 2:25)

8:3 f Ex. 16:2, 3

8:3 g Ex. 16:12, 14, 35

8:3 h Matt. 4:4; Luke 4:4

8:4 i Deut. 29:5; Neh. 9:21

8:5 j 2 Sam. 7:14; Ps. 89:30–33; Prov. 3:11, 12; Heb. 12:5–11; Rev. 3:19

8:5 4 consider

8:6 k (Deut. 5:33)

8:7 l Deut. 11:9–12; Jer. 2:7

8:10 m Deut. 6:11, 12

8:12 n Deut. 28:47; Prov. 30:9; Hos. 13:6

8:12 5 satisfied

8:13 6 increased

8:14 o 1 Cor. 4:7

8:14 p Deut. 8:11; Ps. 106:21

8:14 7 becomes proud

8:15 q Is. 63:12–14

8:15 r Num. 21:6

8:15 s Ex. 17:6; Num. 20:11

8:16 t Ex. 16:15

8:16 u Jer. 24:5, 6; (Heb. 12:11)

8:18 v Prov. 10:22; Hos. 2:8

8:18 w Deut. 7:8, 12

8:18 8 confirm

8:19 x Deut. 4:26; 30:18

8:20 y (Dan. 9:11, 12)

Deuteronomy 9

9:2 a Num. 13:22, 28, 33; Josh. 11:21, 22

9:3 b Deut. 1:33; 31:3; Josh. 3:11; 5:14; John 10:4

9:3 c Deut. 4:24; Heb. 12:29

9:3 d Deut. 7:24

9:3 e Ex. 23:31

9:4 f Deut. 8:17; (Rom. 11:6, 20; 1 Cor. 4:4, 7)

9:4 g Gen. 15:16; Lev. 18:3, 24–30; Deut. 12:31; 18:9–14

9:5 h (Titus 3:5)

9:5 i Gen. 50:24

9:5 1 perform

9:6 j Ex. 34:9; Deut. 31:27

9:6 2 stubborn or rebellious

9:7 k Num. 14:22

9:7 l Ex. 14:11

9:8 m Ex. 32:1–8; Ps. 106:19

9:9 n Ex. 24:12, 15; Deut. 5:2–22

9:9 o Ex. 24:18

9:10 p Ex. 31:18; Deut. 4:13

9:10 q Ex. 19:17

9:10 3 when you were all gathered together

9:12 r Ex. 32:7, 8

9:12 s Deut. 31:29

9:13 t Ex. 32:9

9:13 u Deut. 9:6

9:13 4 stubborn or rebellious

9:14 v Ex. 32:10

9:14 w Deut. 29:20

9:14 x Num. 14:12

9:15 y Ex. 32:15–19

9:15 z Ex. 19:18

9:16 a Ex. 32:19

9:17 b Ex. 32:19

9:18 c Ex. 34:28; Ps. 106:23

9:18 5 prostrated myself

9:19 d Ex. 32:10, 11; Heb. 12:21

9:19 e Ex. 32:14

9:21 f Ex. 32:20

9:22 g Num. 11:1, 3

9:22 h Ex. 17:7

9:22 i Num. 11:4, 34

9:22 6 caused the LORD to be angry

9:23 j Num. 13:3

9:23 k Ps. 106:24, 25

9:24 l Deut. 9:7; 31:27

9:25 m Deut. 9:18

9:25 7 fell down

9:26 n Deut. 32:9

Deuteronomy 10

10:1 a Ex. 25:10

10:1 1 Cut out

10:2 b Ex. 25:16, 21

10:4 c Ex. 20:1; 34:28

10:4 2 Lit. Words

10:5 d Ex. 34:29

10:5 e Ex. 40:20

10:5 f 1 Kin. 8:9

10:6 g Num. 20:25–28; 33:38

10:6 3 place

10:7 h Num. 33:32–34

10:7 4 brooks

10:8 i Num. 3:6

10:8 j Num. 4:5, 15; 10:21

10:8 k Deut. 18:5

10:8 l Num. 6:23

10:8 5 set apart

10:9 m Num. 18:20, 24; Deut. 18:1, 2; Ezek. 44:28

10:10 n Ex. 34:28; Deut. 9:18

10:10 o Ex. 32:14

10:11 p Ex. 33:1

10:12 q Mic. 6:8

10:12 r Deut. 6:5; Matt. 22:37; 1 Tim. 1:5

10:13 s Deut. 6:24

10:13 6 benefit or welfare

10:14 t (Neh. 9:6; Ps. 68:33; 115:16)

10:15 7 Lit. seed

10:16 u Lev. 26:41; Deut. 30:6; Jer. 4:4; Rom. 2:28, 29

10:16 v Deut. 9:6, 13

10:16 8 rebellious

10:17 w Deut. 4:35, 39; Is. 44:8; 46:9; Dan. 2:47; 1 Cor. 8:5, 6

10:17 x Rev. 19:16

10:17 y Deut. 7:21

10:17 z Acts 10:34

10:18 a Ex. 22:22–24; Ps. 68:5; 146:9

10:20 b Matt. 4:10

Deuteronomy 11

11:2 1 discipline

11:4 a Ex. 14:28; Ps. 106:11

11:6 b Num. 16:1–35; Ps. 106:16–18

11:6 2 at their feet

11:7 c Deut. 10:21; 29:2

11:7 3 work

11:8 d Deut. 31:6, 7, 23; Josh. 1:6, 7

11:9 e Deut. 4:40; 5:16, 33; 6:2; Prov. 10:27

11:9 f Deut. 9:5

11:9 g Ex. 3:8

11:9 4 promised

11:11 h Deut. 8:7

11:12 i 1 Kin. 9:3

11:13 5 Lit. listen to

11:14 j Lev. 26:4; Deut. 28:12

11:14 k Joel 2:23; James 5:7

11:14 6 So with MT, Tg.; Sam., LXX, Vg. He

11:15 l Ps. 104:14

11:15 m Deut. 6:11; Joel 2:19

11:15 7 satisfied

11:16 n Deut. 29:18; Job 31:27

11:16 o Deut. 8:19

11:17 p Deut. 6:15; 9:19

11:17 q Deut. 28:24; 1 Kin. 8:35; 2 Chr. 6:26; 7:13

11:17 r Deut. 4:26; 2 Chr. 36:14–20

11:18 s Deut. 6:6–9

11:18 t Ps. 119:2, 34

11:18 u Deut. 6:8

11:18 8 Lit. put

11:19 v Deut. 4:9, 10; 6:7; Prov. 22:6

11:20 w Deut. 6:9

11:21 x Deut. 4:40

11:21 y Ps. 72:5; 89:29; Prov. 3:2; 4:10; 9:11

11:22 z Deut. 11:1

11:22 a Deut. 10:20

11:23 b Deut. 4:38

11:23 c Deut. 9:1

11:24 d Josh. 1:3; 14:9

11:24 e Gen. 15:18; Ex. 23:31; Deut. 1:7, 8

11:24 9 Mediterranean

11:25 f Deut. 7:24

11:25 g Ex. 23:27; Deut. 2:25; Josh. 2:9–11

11:25 10 before

11:26 h Deut. 30:1, 15, 19

11:27 i Deut. 28:1–14

11:28 j Deut. 28:15–68

11:29 k Deut. 27:12, 13; Josh. 8:33

11:29 l Deut. 27:13–26

11:30 m Gen. 12:6

Deuteronomy 12

12:1 a Deut. 6:1

12:1 b Deut. 4:9, 10; 1 Kin. 8:40

12:1 1 As long as

12:2 c Ex. 34:13

12:2 d 2 Kin. 16:4; 17:10, 11

12:3 e Num. 33:52; Deut. 7:5; Judg. 2:2

12:3 2 Heb. Asherim

12:4 f Deut. 12:31

12:5 g Ex. 20:24

12:5 h Ex. 15:13; 1 Sam. 2:29

12:5 3 home

12:6 i Lev. 17:3, 4

12:6 j Deut. 14:23

12:7 k Deut. 14:26

12:7 l Deut. 12:12, 18

12:7 4 all that you undertake

12:8 m Judg. 17:6; 21:25

12:9 n Deut. 3:20; 25:19; Ps. 95:11

12:9 5 Or place of rest

12:10 o Josh. 11:23

12:12 p Deut. 12:18; 26:11

12:12 q Deut. 10:9; 14:29

12:15 r Deut. 12:21

12:15 s Deut. 12:22

12:15 t Deut. 14:5

12:16 u Gen. 9:4; Lev. 7:26; 17:10–12; 1 Sam. 14:33; Acts 15:20, 29

12:17 6 contribution

12:18 7 all your undertakings

12:19 8 Be careful

12:20 v Gen. 15:18; Ex. 34:24; Deut. 11:24; 19:8

12:21 w Deut. 14:24

12:23 x Gen. 9:4; Lev. 17:10–14; Deut. 12:16

12:25 y Deut. 4:40; 6:18; Is. 3:10

12:25 z Ex. 15:26; 1 Kin. 11:38

12:26 a Num. 5:9, 10; 18:19

12:27 b Lev. 1:5, 9, 13, 17

12:28 c Deut. 12:25

12:29 d Ex. 23:23; Deut. 19:1; Josh. 23:4

12:31 e Lev. 18:3, 26, 30; 20:1, 2

12:31 f Deut. 18:10; Ps. 106:37; Jer. 32:35

12:31 9 detestable action

12:32 g Deut. 4:2; 13:18; Josh. 1:7; Prov. 30:6; Rev. 22:18, 19

Deuteronomy 13

13:1 a Num. 12:6; Jer. 23:28; Zech. 10:2

13:1 b Matt. 24:24; Mark 13:22; 2 Thess. 2:9

13:2 c Deut. 18:22

13:3 d Ex. 20:20; Deut. 8:2, 16

13:4 e Deut. 10:12, 20; 2 Kin. 23:3

13:4 f Deut. 30:20

13:4 1 follow the LORD

13:5 g Deut. 18:20; Jer. 14:15

13:5 h Deut. 17:5, 7; 1 Cor. 5:13

13:5 2 exterminate

13:6 i Deut. 17:2

13:6 j Gen. 16:5

13:6 k 1 Sam. 18:1, 3

13:6 3 Whom you cherish

13:8 l Deut. 7:16; Prov. 1:10

13:8 4 yield

13:9 m Lev. 24:14; Deut. 17:7

13:11 n Deut. 17:13

13:12 o Judg. 20:1–48

13:13 5 Lit. Sons of Belial

13:14 6 detestable action

13:16 p Josh. 6:24

13:16 q Josh. 8:28; Is. 17:1; 25:2; Jer. 49:2

13:16 7 Or as a whole-offering

13:16 8 Lit. mound or ruin

13:17 r Josh. 6:18

13:17 s Josh. 7:26

13:17 9 increase

13:18 t Deut. 12:25, 28, 32

Deuteronomy 14

14:1 a (Rom. 8:16; Gal. 3:26)

14:1 b Lev. 19:28; 21:1–5

14:1 1 make any baldness between your eyes

14:2 c Lev. 20:26; Deut. 7:6; (Rom. 12:1)

14:3 d Ezek. 4:14

14:3 2 abominable

14:4 e Lev. 11:2–45

14:5 3 Or addax

14:8 f Lev. 11:26, 27

14:9 g Lev. 11:9

14:12 h Lev. 11:13

14:19 i Lev. 11:20

14:19 j Lev. 11:23

14:19 4 swarming

14:21 k Lev. 17:15; 22:8; Ezek. 4:14; 44:31

14:21 l Deut. 14:2

14:21 m Ex. 23:19; 34:26

14:22 n Lev. 27:30; Deut. 12:6, 17; Neh. 10:37

14:23 o Deut. 12:5–7

14:23 p Deut. 15:19, 20

14:24 q Deut. 12:5, 21

14:26 r Deut. 12:7

14:27 s Deut. 12:12

14:27 5 neglect

14:28 t Deut. 26:12; Amos 4:4

14:28 u Num. 18:21–24

Deuteronomy 15

15:1 a Ex. 21:2; 23:10, 11; Lev. 25:4; Jer. 34:14

15:1 1 remission

15:2 2 cancel the debt

15:2 3 exact it

15:4 b Deut. 7:13

15:6 c Deut. 28:12, 44

15:7 d Ex. 23:6; Lev. 25:35–37; Deut. 24:12–14; (1 John 3:17)

15:7 4 towns

15:8 e Matt. 5:42; Gal. 2:10

15:8 5 freely open

15:9 f Deut. 28:54, 56

15:9 g Ex. 22:23; Deut. 24:15; Job 34:28; Ps. 12:5; James 5:4

15:9 h (Matt. 25:41, 42)

15:10 i 2 Cor. 9:5, 7

15:10 j Deut. 14:29; Ps. 41:1; Prov. 22:9

15:11 k Matt. 26:11; Mark 14:7; John 12:8

15:11 6 freely open

15:12 l Ex. 21:2–6; Jer. 34:14

15:12 m Lev. 25:39–46

15:13 7 set him free

15:14 n Prov. 10:22

15:15 o Deut. 5:15

15:16 p Ex. 21:5, 6

15:18 q Is. 16:14

15:19 r Ex. 13:2, 12

15:19 8 set apart or consecrate

15:20 s Lev. 7:15–18; Deut. 12:5; 14:23

15:21 t Lev. 22:19–25; Deut. 17:1

15:22 u Deut. 12:15, 16, 22

Deuteronomy 16

16:1 a Ex. 12:2

16:1 b Ex. 13:4

16:2 c Num. 28:19

16:2 d Deut. 12:5, 26; 15:20

16:3 e Num. 29:12

16:3 f Ex. 13:3; Deut. 4:9

16:4 g Ex. 13:7

16:4 h Num. 9:12

16:6 i Ex. 12:7–10

16:7 j 2 Kin. 23:23

16:8 k Ex. 12:16; 13:6; Lev. 23:8, 36

16:8 1 Lit. restraint

16:10 l Ex. 34:22; Lev. 23:15, 16; Num. 28:26

16:10 m 1 Cor. 16:2

16:11 n Deut. 16:14

16:12 o Deut. 15:15

16:13 p Ex. 23:16

16:14 q Neh. 8:9

16:14 2 towns

16:15 r Lev. 23:39–41

16:16 s Ex. 23:14–17; 34:22–24

16:16 t Ex. 23:15

16:17 u Lev. 14:30, 31; Deut. 16:10

16:18 v Ex. 23:1–8; Deut. 1:16, 17; John 7:24

16:18 3 towns

16:19 w Ex. 23:2, 6

16:19 x Deut. 1:17

16:19 y Ex. 23:8

16:19 4 Lit. regard faces

16:19 5 perverts

16:20 z Ezek. 18:5–9

16:21 a Ex. 34:13

16:21 6 Or Asherah

16:22 b Lev. 26:1

Deuteronomy 17

17:1 a Deut. 15:21; Mal. 1:8, 13

17:1 1 Lit. evil thing

17:1 2 detestable thing

17:2 b Deut. 13:6

17:2 c Josh. 7:11

17:2 3 towns

17:3 d Deut. 4:19

17:3 e Jer. 7:22

17:4 f Deut. 13:12, 14

17:4 4 detestable thing

17:5 g Lev. 24:14–16; Josh. 7:25

17:5 h Deut. 13:6–18

17:6 i Num. 35:30; Deut. 19:15; Matt. 18:16; John 8:17; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28

17:7 j Deut. 13:5; 19:19; 1 Cor. 5:13

17:8 k Deut. 1:17; 2 Chr. 19:10

17:8 l Deut. 12:5; 16:2

17:9 m Jer. 18:18

17:9 n Deut. 19:17–19

17:9 o Ezek. 44:24

17:12 p Num. 15:30; Deut. 1:43

17:13 q Deut. 13:11

17:14 r 1 Sam. 8:5, 19, 20; 10:19

17:15 s 1 Sam. 9:15, 16; 10:24; 16:12, 13; 1 Chr. 22:8–10; Hos. 8:4

17:15 t Jer. 30:21

17:16 u 1 Kin. 4:26; 10:26–29; Ps. 20:7

17:16 v Is. 31:1; Ezek. 17:15

17:16 w Ex. 13:17, 18; Hos. 11:5

17:16 x Deut. 28:68

17:17 y 1 Kin. 10:14

17:18 z Deut. 31:24–26

17:19 a Ps. 119:97, 98

17:20 b Deut. 5:32; 1 Kin. 15:5

17:20 5 become proud

17:20 6 continue long in his kingdom

Deuteronomy 18

18:1 a Deut. 10:9; 1 Cor. 9:13

18:1 1 no portion

18:3 b Lev. 7:32–34; Num. 18:11, 12; 1 Sam. 2:13–16, 29

18:3 2 right

18:4 c Ex. 22:29

18:5 d Ex. 28:1

18:5 e Deut. 10:8

18:6 f Num. 35:2

18:6 g Deut. 12:5; 14:23

18:6 3 towns

18:7 h Num. 1:50; 2 Chr. 31:2

18:8 i Lev. 27:30–33; Num. 18:21–24; 2 Chr. 31:4; Neh. 12:44

18:9 j Lev. 18:26, 27, 30; Deut. 12:29, 30; 20:16–18

18:9 4 detestable acts

18:10 k Lev. 18:21; Deut. 12:31

18:10 l Ex. 22:18; Lev. 19:26, 31; 20:6, 27; Is. 8:19

18:10 5 Be burned as an offering to an idol

18:11 m Lev. 20:27

18:11 n 1 Sam. 28:7

18:12 o Lev. 18:24; Deut. 9:4

18:12 6 detestable

18:13 7 Lit. perfect

18:14 8 allowed you to do so

18:15 p Matt. 21:11; Luke 1:76; 2:25–34; 7:16; 24:19; Acts 3:22

18:16 q Deut. 5:23–27

18:16 r Ex. 20:18, 19; Heb. 12:19

18:17 s Deut. 5:28

18:18 t Deut. 34:10; John 1:45; Acts 3:22

18:18 u Num. 23:5; Is. 49:2; 51:16; John 17:8

18:18 v (John 4:25; 8:28)

18:19 w Acts 3:23; (Heb. 12:25)

18:20 x Deut. 13:5; Jer. 14:14, 15; Zech. 13:2–5

18:20 y Deut. 13:1–3; Jer. 2:8

18:22 z Jer. 28:9

18:22 a Deut. 13:2

18:22 b Deut. 18:20

Deuteronomy 19

19:1 a Deut. 12:29

19:2 b Ex. 21:13; Num. 35:10–15; Deut. 4:41; Josh. 20:2

19:4 c Num. 35:9–34; Deut. 4:42

19:4 1 ignorantly, lit. without knowledge

19:6 d Num. 35:12

19:8 e Deut. 12:20

19:8 f Gen. 15:18–21

19:9 g Josh. 20:7–9

19:10 h Num. 35:33; Deut. 21:1–9

19:11 i Num. 35:16, 24; Deut. 27:24; (1 John 3:15)

19:13 j Deut. 13:8

19:13 k Num. 35:33, 34; 1 Kin. 2:31

19:13 2 purge the blood of the innocent

19:14 l Deut. 27:17; Job 24:2; Prov. 22:28; Hos. 5:10

19:15 m Num. 35:30; Deut. 17:6; Matt. 18:16; John 8:17; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28

19:16 n Ex. 23:1; Ps. 27:12; 35:11

19:17 o Deut. 17:8–11; 21:5

19:19 p Prov. 19:5; Dan. 6:24

19:19 q Deut. 13:5; 17:7; 21:21; 22:21

19:20 r Deut. 17:13; 21:21

19:21 s Deut. 19:13

19:21 t Ex. 21:23, 24; Lev. 24:20; Matt. 5:38, 39

Deuteronomy 20

20:1 a Ps. 20:7; Is. 31:1

20:1 b Deut. 7:18

20:1 c Num. 23:21; Deut. 5:6; 31:6, 8; 2 Chr. 13:12; 32:7, 8; Ps. 23:4; Is. 41:10

20:4 d Deut. 1:30; 3:22; Josh. 23:10

20:5 e Neh. 12:27

20:7 f Deut. 24:5

20:8 g Judg. 7:3

20:8 1 So with MT, Tg.; Sam., LXX, Syr., Vg. lest he make his brother’s heart faint

20:10 h 2 Sam. 10:19

20:13 i Num. 31:7

20:14 j Josh. 8:2

20:14 k 1 Sam. 14:30

20:16 l Ex. 23:31–33; Num. 21:2, 3; Deut. 7:1–5; Josh. 11:14

20:18 m Ex. 34:12–16; Deut. 7:4; 12:30; 18:9

20:18 n Ex. 23:33; 2 Kin. 21:3–15; Ps. 106:34–41

20:18 2 detestable things

Deuteronomy 21

21:3 a Num. 19:2

21:5 b Deut. 10:8; 1 Chr. 23:13

21:5 c Deut. 17:8, 9

21:5 1 Lit. stroke

21:6 d Ps. 19:12; 26:6; Matt. 27:24

21:8 e Deut. 19:10, 13; Jon. 1:14

21:9 f Deut. 19:13

21:11 g Num. 31:18

21:12 h Lev. 14:8, 9; Num. 6:9

21:13 i Ps. 45:10

21:14 j Gen. 34:2; Deut. 22:29; Judg. 19:24

21:15 k Gen. 29:33

21:16 l 1 Chr. 5:2; 26:10

21:17 m 2 Kin. 2:9

21:17 n Gen. 49:3

21:17 o Gen. 25:31, 33

21:21 p Deut. 13:5; 19:19, 20; 22:21, 24

21:21 q Deut. 13:11

21:22 r Deut. 22:26; Matt. 26:66; Mark 14:64; Acts 23:29

21:23 s Josh. 8:29; 10:26, 27; John 19:31

21:23 t Lev. 18:25; Num. 35:34

21:23 u Gal. 3:13

Deuteronomy 22

22:1 a Ex. 23:4

22:1 1 ignore them

22:3 2 may not avoid responsibility

22:4 b Ex. 23:5

22:5 3 detestable

22:6 c Lev. 22:28

22:7 d Deut. 4:40

22:9 e Lev. 19:19

22:10 f (2 Cor. 6:14–16)

22:11 g Lev. 19:19

22:12 h Num. 15:37–41; Matt. 23:5

22:13 i Deut. 21:15; 24:3

22:21 j Deut. 21:21

22:21 k Gen. 34:7; Judg. 20:5–10; 2 Sam. 13:12, 13

22:21 l Deut. 13:5

22:21 4 purge the evil person

22:22 m Lev. 20:10; Num. 5:22–27; Ezek. 16:38; (Matt. 5:27, 28); John 8:5; (1 Cor. 6:9; Heb. 13:4)

22:23 n Lev. 19:20–22; Matt. 1:18, 19

22:24 o Deut. 21:14

22:24 p Deut. 22:21, 22; 1 Cor. 5:2, 13

22:28 q Ex. 22:16, 17

22:29 r Ex. 22:16, 17

22:29 s Deut. 22:24

22:30 t Lev. 18:8; 20:11; Deut. 27:20; 1 Cor. 5:1

22:30 u Ruth 3:9; Ezek. 16:8

Deuteronomy 23

23:1 a Lev. 21:20; 22:24

23:3 b Neh. 13:1, 2

23:4 c Deut. 2:27–30

23:4 d Num. 22:5, 6; 23:7; Josh. 24:9; 2 Pet. 2:15; Jude 11

23:4 1 Heb. Aram Naharaim

23:5 e Deut. 4:37

23:6 f Ezra 9:12

23:7 g Gen. 25:24–26; Deut. 2:4, 8; Amos 1:11; Obad. 10, 12

23:7 h Ex. 22:21; 23:9; Lev. 19:34; Deut. 10:19

23:10 i Lev. 15:16

23:11 j Lev. 15:5

23:14 k Lev. 26:12; Deut. 7:21

23:15 l 1 Sam. 30:15

23:16 m Ex. 22:21; Prov. 22:22

23:16 2 pleases him best

23:17 n Lev. 19:29; Deut. 22:21

23:17 o Gen. 19:5; 2 Kin. 23:7

23:17 3 Heb. qedeshah, fem. of qadesh (note 2)

23:17 4 Heb. qadesh, one practicing sodomy and prostitution in religious rituals

23:18 5 detestable

23:19 p Ex. 22:25; Lev. 25:35–37; Neh. 5:2–7; Ps. 15:5

23:20 q Deut. 15:3

23:20 r Deut. 15:10

23:21 s Num. 30:1, 2; Job 22:27; Ps. 61:8; Eccl. 5:4, 5; Matt. 5:33

23:23 t Num. 30:2; Ps. 66:13, 14

23:25 u Matt. 12:1; Mark 2:23; Luke 6:1

Deuteronomy 24

24:1 a (Matt. 5:31; 19:7; Mark 10:4)

24:1 b (Jer. 3:8)

24:1 1 indecency, lit. nakedness of a thing

24:4 c (Jer. 3:1)

24:4 2 a detestable thing

24:5 d Deut. 20:7

24:5 e Prov. 5:18

24:6 3 life

24:7 f Ex. 21:16

24:7 g Deut. 19:19

24:7 4 Lit. stealing

24:8 h Lev. 13:2; 14:2

24:9 i (1 Cor. 10:6)

24:9 j Num. 12:10

24:10 k Matt. 5:42

24:12 5 Lit. sleep with his pledge

24:13 l Ex. 22:26; Ezek. 18:7

24:13 m Job 29:11; 2 Tim. 1:18

24:13 n Deut. 6:25; Ps. 106:31; Dan. 4:27

24:14 o Lev. 19:13; Deut. 15:7–18; (Prov. 14:31); Amos 4:1; (Mal. 3:5; 1 Tim. 5:18)

24:15 p Lev. 19:13; Jer. 22:13

24:15 q Ex. 22:23; Deut. 15:9; Job 35:9; James 5:4

24:16 r 2 Kin. 14:6; 2 Chr. 25:4; Jer. 31:29, 30; Ezek. 18:20

24:17 s Ex. 23:6

24:17 t Ex. 22:26

24:18 u Deut. 24:22

24:19 v Lev. 19:9, 10

24:19 w Deut. 15:10; Ps. 41:1; Prov. 19:17

Deuteronomy 25

25:1 a Deut. 17:8–13; 19:17; Ezek. 44:24

25:1 b Prov. 17:15

25:1 1 Lit. the judgment

25:2 c Prov. 19:29; Luke 12:48

25:2 d Matt. 10:17

25:3 e 2 Cor. 11:24

25:3 f Job 18:3

25:4 g (Prov. 12:10; 1 Cor. 9:9; 1 Tim. 5:18)

25:4 2 threshes

25:5 h Matt. 22:24; Mark 12:19; Luke 20:28

25:6 i Gen. 38:9

25:6 j Ruth 4:5, 10

25:7 k Ruth 4:1, 2

25:8 l Ruth 4:6

25:9 m Ruth 4:7, 8

25:9 n Ruth 4:11

25:12 o Deut. 7:2; 19:13

25:13 p Lev. 19:35–37; Prov. 11:1; 20:23; Ezek. 45:10; Mic. 6:11

25:15 q Ex. 20:12

25:16 r Prov. 11:1; (1 Thess. 4:6)

25:16 3 detestable

25:17 s Ex. 17:8–16; 1 Sam. 15:1–3

25:18 t (Ps. 36:1); Rom. 3:18

25:19 u 1 Sam. 15:3

25:19 v Ex. 17:14

Deuteronomy 26

26:2 a Ex. 22:29; 23:16, 19; Num. 18:13; Deut. 16:10; Prov. 3:9

26:2 b Deut. 12:5

26:3 1 LXX my

26:5 c Gen. 25:20; Hos. 12:12

26:5 d Gen. 43:1, 2; 45:7, 11

26:5 e Gen. 46:1, 6; Acts 7:15

26:5 f Gen. 46:27; Deut. 10:22

26:5 g Deut. 1:10

26:5 2 Or Aramean

26:5 3 As a resident alien

26:6 h Ex. 1:8–11, 14

26:7 i Ex. 2:23–25; 3:9; 4:31

26:8 j Ex. 12:37, 51; 13:3, 14, 16; Deut. 5:15

26:8 k Deut. 4:34; 34:11, 12

26:9 l Ex. 3:8, 17

26:11 m Deut. 12:7; 16:11; Eccl. 3:12, 13; 5:18–20

26:12 n Lev. 27:30; Num. 18:24

26:12 o Deut. 14:28, 29

26:13 p Ps. 119:141, 153, 176

26:13 4 hallowed things

26:14 q Lev. 7:20; Jer. 16:7; Hos. 9:4

26:14 5 Lit. in my mourning

26:14 6 Or while I was unclean

26:15 r Ps. 80:14; Is. 63:15; Zech. 2:13

26:15 s Ex. 3:8

26:15 7 home

26:17 t Ex. 20:19

26:17 u Deut. 15:5

26:18 v Ex. 6:7; 19:5; Deut. 7:6; 14:2; 28:9; (Titus 2:14; 1 Pet. 2:9)

26:19 w Deut. 4:7, 8; 28:1

26:19 x Ex. 19:6; Deut. 7:6; 28:9; Is. 62:12; (1 Pet. 2:9)

26:19 8 consecrated

Deuteronomy 27

27:2 a Josh. 4:1

27:2 b Josh. 8:32

27:3 c Ex. 3:8

27:4 d Deut. 11:29; Josh. 8:30, 31

27:5 e Ex. 20:25; Josh. 8:31

27:6 1 uncut

27:7 f Deut. 26:11

27:8 g Josh. 8:32

27:9 h Deut. 26:18

27:12 i Deut. 11:29; Josh. 8:33; Judg. 9:7

27:13 j Deut. 11:29; Josh. 8:33

27:14 k Deut. 33:10; Josh. 8:33; Dan. 9:11

27:15 l Ex. 20:4, 23; 34:17; Lev. 19:4; 26:1; Deut. 4:16, 23; Is. 44:9; Hos. 13:2

27:15 m Num. 5:22; Jer. 11:5; 1 Cor. 14:16

27:15 2 a detestable thing

27:16 n Ex. 20:12; Lev. 19:3; 20:9; Deut. 5:16; 21:18–21; Ezek. 22:7

27:17 o Deut. 19:14; Prov. 22:28

27:18 p Lev. 19:14

27:19 q Ex. 22:21, 22; 23:9; Lev. 19:33; Deut. 10:18; 24:17

27:20 r Lev. 18:8; 20:11; Deut. 22:30; 1 Cor. 5:1

27:21 s Ex. 22:19; Lev. 18:23; 20:15, 16

27:22 t Lev. 18:9

27:23 u Lev. 18:17; 20:14

27:24 v Ex. 20:13; 21:12; Lev. 24:17; Num. 35:30, 31

27:25 w Ex. 23:7; Ps. 15:5; Ezek. 22:12

27:26 x Ps. 119:21; Jer. 11:3; Gal. 3:10

Deuteronomy 28

28:1 a Ex. 15:26; Lev. 26:3–13; Deut. 7:12–26; 11:13

28:1 b Deut. 26:19; 1 Chr. 14:2

28:2 c Deut. 28:15

28:3 d Ps. 128:1, 4

28:3 e Gen. 39:5

28:4 f Gen. 22:17

28:4 1 offspring

28:6 g Ps. 121:8

28:7 h Lev. 26:7, 8

28:8 i Lev. 25:21

28:8 j Deut. 15:10

28:9 k Ex. 19:5, 6

28:10 l Num. 6:27; 2 Chr. 7:14; Is. 63:19; Dan. 9:18, 19

28:10 m Deut. 11:25

28:11 n Deut. 30:9

28:11 2 promised

28:12 o Lev. 26:4; Deut. 11:14

28:12 p Deut. 14:29

28:12 q Deut. 15:6

28:12 3 storehouse

28:13 r (Is. 9:14, 15)

28:13 4 listen to

28:14 s Deut. 5:32; Josh. 1:7

28:15 t Lev. 26:14–39; Josh. 23:15; Dan. 9:10–14; Mal. 2:2

28:18 5 offspring

28:20 u Mal. 2:2

28:20 v Is. 65:14

28:20 w Ps. 80:16; Is. 30:17

28:21 6 pestilence

28:22 x Lev. 26:16

28:22 y Amos 4:9

28:22 7 blight

28:23 z Lev. 26:19

28:25 a Deut. 32:30

28:25 8 a terror

28:26 b 1 Sam. 17:44; Ps. 79:2

28:27 c Ex. 15:26

28:27 d 1 Sam. 5:6

28:28 e Jer. 4:9

28:29 f Job 5:14

28:30 g 2 Sam. 12:11; Job 31:10; Jer. 8:10

28:30 h Amos 5:11; Zeph. 1:13

28:30 i Deut. 20:6; Job 31:8; Jer. 12:13; Mic. 6:15

28:32 j 2 Chr. 29:9

28:32 k Ps. 119:82

28:32 l Neh. 5:5

28:32 9 nothing you can do

28:33 m Lev. 26:16; Jer. 5:15, 17

28:36 n 2 Kin. 17:4, 6; 24:12, 14; 25:7, 11; 2 Chr. 36:1–21; Jer. 39:1–9

28:36 o Deut. 4:28; Jer. 16:13

28:37 p 1 Kin. 9:7, 8; Jer. 24:9; 25:9

28:37 q Ps. 44:14

28:37 10 a thing of horror

28:38 r Mic. 6:15; Hag. 1:6

28:38 s Ex. 10:4; Joel 1:4

28:38 11 devour

28:39 t Zeph. 1:13

28:41 u Lam. 1:5

28:42 12 possess

28:45 13 did not listen to

28:46 v Num. 26:10; Is. 8:18; Ezek. 14:8

28:47 w Deut. 12:7; Neh. 9:35–37

28:47 x Deut. 32:15

28:48 y Lam. 4:4–6

28:48 z Jer. 28:13, 14

28:49 a Is. 5:26–30; 7:18–20; Jer. 5:15

28:49 b Jer. 48:40; 49:22; Lam. 4:19; Hos. 8:1

28:50 c 2 Chr. 36:17

28:52 d 2 Kin. 25:1, 2, 4

28:53 e Lev. 26:29; 2 Kin. 6:28, 29; Jer. 19:9; Lam. 2:20; 4:10

28:53 14 offspring

28:54 f Deut. 15:9

28:54 g Deut. 13:6

28:54 15 Lit. tender

28:54 16 Lit. his eye shall be evil toward

28:56 17 sensitive

28:56 18 refined

28:56 19 Lit. her eye shall be evil toward

28:57 h Gen. 49:10

28:57 20 afterbirth

28:58 i Ex. 6:3

28:59 j Dan. 9:12

28:60 k Deut. 7:15

28:62 l Deut. 4:27

28:62 m Deut. 10:22; Neh. 9:23

28:63 n Deut. 30:9; Jer. 32:41

28:63 o Prov. 1:26; (Is. 1:24)

28:63 p Jer. 12:14; 45:4

28:63 21 torn

28:64 q Lev. 26:33; Deut. 4:27, 28; Neh. 1:8; Jer. 16:13; Amos 9:9

28:64 r Deut. 28:36

28:65 s Lam. 1:3; Amos 9:4

28:65 t Lev. 26:36

28:65 u Lev. 26:16

28:65 22 anxious

28:67 v Job 7:4

28:67 w Deut. 28:34

28:68 x Jer. 43:7; Hos. 8:13

28:68 y Deut. 17:16

Deuteronomy 29

29:1 a Lev. 26:46; Deut. 5:2, 3

29:2 b Ex. 19:4; Deut. 11:7

29:3 c Deut. 4:34; 7:19

29:4 d (Is. 6:9, 10; Ezek. 12:2); Matt. 13:14; (Acts 28:26, 27); Rom. 11:8; (Eph. 4:18)

29:4 1 understand or know

29:5 e Deut. 1:3; 8:2

29:5 f Deut. 8:4

29:6 g Ex. 16:12; Deut. 8:3

29:7 h Num. 21:23, 24; Deut. 2:26—3:3

29:8 i Num. 32:33; Deut. 3:12, 13

29:9 j Deut. 4:6; 1 Kin. 2:3

29:9 k Josh. 1:7

29:11 l Josh. 9:21, 23, 27

29:12 m Neh. 10:29

29:13 n Deut. 28:9

29:13 o Ex. 6:7

29:13 p Gen. 17:7, 8

29:14 q (Jer. 31:31; Heb. 8:7, 8)

29:15 r Acts 2:39

29:17 2 detestable things

29:18 s Deut. 11:16

29:18 t Heb. 12:15

29:18 u Deut. 32:32; Acts 8:23

29:19 v Jer. 3:17; 7:24

29:19 w Is. 30:1

29:19 3 walk in the stubbornness or imagination

29:20 x Ezek. 14:7

29:20 y Ps. 74:1

29:20 z Ps. 79:5; Ezek. 23:25

29:20 a Ex. 32:33; Deut. 9:14; 2 Kin. 14:27

29:21 b (Matt. 24:51)

29:21 c Deut. 30:10

29:22 d Jer. 19:8; 49:17; 50:13

29:23 e Jer. 17:6; Zeph. 2:9

29:23 f Gen. 19:24, 25; Is. 1:9; Jer. 20:16; Hos. 11:8

29:24 g 1 Kin. 9:8; Jer. 22:8

29:27 h Dan. 9:11

29:28 i 1 Kin. 14:15; 2 Chr. 7:20; Ps. 52:5; Prov. 2:22

Deuteronomy 30

30:1 a Lev. 26:40

30:1 b Deut. 28:2

30:1 c Deut. 28:15–45

30:1 d Deut. 4:29, 30

30:1 1 Lit. cause them to return to your heart

30:2 e Deut. 4:29, 30; Neh. 1:9; Is. 55:7; Lam. 3:40; Joel 2:12

30:3 f Ps. 106:45; Jer. 29:14; Lam. 3:22, 32

30:3 g Ps. 147:2; Jer. 32:37; Ezek. 34:13

30:4 h Deut. 28:64; Neh. 1:9; Is. 62:11

30:6 i Deut. 10:16; Jer. 32:39; Ezek. 11:19

30:7 j Is. 54:15–17; Jer. 30:16, 20

30:8 k Zeph. 3:20

30:9 l Deut. 28:11

30:9 m Deut. 28:63; Jer. 32:41

30:9 2 offspring

30:11 n Is. 45:19

30:11 3 not hidden from

30:12 o Prov. 30:4; Rom. 10:6–8

30:14 p Rom. 10:8

30:15 q Deut. 30:1, 19

30:18 r Deut. 4:26; 8:19

30:19 s Deut. 4:26

30:19 t Deut. 30:15

30:20 u Ps. 27:1; (John 11:25; 14:6; Col. 3:4)

Deuteronomy 31

31:2 a Ex. 7:7; Deut. 34:7

31:2 b Num. 27:17; 1 Kin. 3:7

31:2 c Num. 20:12

31:3 d Deut. 9:3; Josh. 11:23

31:3 e Num. 27:18

31:3 f Num. 27:21

31:4 g Deut. 3:21

31:4 h Num. 21:24, 33

31:5 i Deut. 7:2; 20:10–20

31:6 j Josh. 10:25; 1 Chr. 22:13

31:6 k Deut. 1:29

31:6 l Deut. 20:4

31:6 m Josh. 1:5; Heb. 13:5

31:7 n Num. 27:19; Deut. 31:23; Josh. 1:6

31:8 o Ex. 13:21

31:8 p Deut. 31:6; Josh. 1:5; 1 Chr. 28:20; Heb. 13:5

31:9 q Deut. 17:18; 31:25, 26

31:9 r Num. 4:5, 6, 15; Deut. 10:8; 31:25, 26; Josh. 3:3

31:10 s Deut. 15:1, 2

31:10 t Lev. 23:34; Deut. 16:13

31:11 u Deut. 16:16

31:11 v Deut. 12:5

31:11 w Josh. 8:34; 2 Kin. 23:2

31:12 x Deut. 4:10

31:13 y Deut. 11:2

31:13 z Ps. 78:6, 7

31:14 a Num. 27:13

31:14 b Num. 27:19; Deut. 3:28

31:14 1 commission

31:15 c Ex. 33:9

31:16 d Deut. 29:22

31:16 e Ex. 34:15; Deut. 4:25–28; Judg. 2:11, 12, 17

31:16 f Deut. 32:15

31:16 g Judg. 2:20

31:16 2 Die and join your ancestors

31:17 h Judg. 2:14; 6:13

31:17 i 2 Chr. 15:2

31:17 j Deut. 32:20

31:17 k Judg. 6:13

31:17 l Num. 14:42

31:17 3 consumed

31:18 m Deut. 31:17; (Is. 1:15, 16)

31:19 n Deut. 31:22, 26

31:20 o Deut. 32:15–17

31:20 p Deut. 31:16

31:21 q Deut. 31:17

31:21 r Hos. 5:3

31:21 s Amos 5:25, 26

31:23 t Num. 27:23; Deut. 31:14

31:23 u Deut. 31:7

31:26 v 2 Kin. 22:8

31:26 w Deut. 31:19

31:27 x Deut. 9:7, 24

31:27 y Ex. 32:9; Deut. 9:6, 13

31:28 z Deut. 30:19

31:29 a Deut. 32:5; Judg. 2:19; (Acts 20:29, 30)

31:29 b Deut. 28:15

31:29 c Gen. 49:1; Deut. 4:30

Deuteronomy 32

32:1 a Deut. 4:26; Ps. 50:4; Is. 1:2

32:1 b Jer. 6:19

32:2 c Is. 55:10, 11

32:2 d Ps. 72:6

32:2 1 doctrine

32:3 e Deut. 28:58

32:3 f 1 Chr. 29:11

32:4 g Deut. 32:15, 18, 30; Ps. 18:2

32:4 h 2 Sam. 22:31

32:4 i Deut. 7:9; Is. 65:16; Jer. 10:10

32:4 j Job 34:10

32:5 k Deut. 4:25; 31:29

32:5 l Phil. 2:15

32:6 m Ps. 116:12

32:6 n Ex. 4:22; Deut. 1:31; Is. 63:16

32:6 o Ps. 74:2

32:6 p Deut. 32:15

32:6 2 repay the

32:7 q Ps. 44:1

32:7 r Ex. 12:26; 13:14; Ps. 78:5–8

32:8 s Acts 17:26

32:8 t Gen. 11:8

32:8 3 LXX, DSS angels of God; Symmachus, Lat. sons of God

32:9 u Ex. 19:5

32:10 v Jer. 2:6; Hos. 13:5

32:10 w Ps. 17:8; Prov. 7:2; Zech. 2:8

32:10 4 pupil

32:11 x Is. 31:5

32:13 y Is. 58:14

32:14 z Ps. 81:16

32:14 a Gen. 49:11

32:15 b Deut. 31:20

32:15 c Is. 1:4

32:15 d Is. 51:13

32:15 e Ps. 95:1

32:16 f Ps. 78:58; 1 Cor. 10:22

32:16 5 detestable acts

32:17 g Rev. 9:20

32:18 h Is. 17:10

32:18 i Jer. 2:32

32:19 j Judg. 2:14

32:20 k Matt. 17:17

32:21 l Ps. 78:58

32:21 m Ps. 31:6

32:21 n Rom. 10:19

32:21 6 foolishness, lit. vanities

32:22 o Num. 16:33–35; Ps. 18:7, 8; Lam. 4:11

32:22 7 lowest part of

32:22 8 Or Sheol

32:23 p Ex. 32:12; Deut. 29:21, 24

32:23 q Ps. 7:12, 13

32:24 r Lev. 26:22

32:26 s Ezek. 20:23

32:27 t Is. 10:12–15

32:29 u Ps. 81:13; (Luke 19:42)

32:29 v Deut. 31:29

32:30 w Judg. 2:14; Ps. 44:12

32:31 x (1 Sam. 4:7, 8; Jer. 40:2, 3)

32:32 y Is. 1:8–10

32:33 z Ps. 58:4

32:33 a Rom. 3:13

32:34 b (Jer. 2:22)

32:35 c Ps. 94:1; Rom. 12:19; Heb. 10:30

32:35 d 2 Pet. 2:3

32:36 e Ps. 135:14; Heb. 10:30

32:36 f Ps. 106:45; Jer. 31:20

32:36 g 2 Kin. 14:26

32:37 h Judg. 10:14; Jer. 2:28

32:39 i Is. 41:4; 43:10

32:39 j Deut. 32:12; Is. 45:5

32:39 k 1 Sam. 2:6; Ps. 68:20

32:41 l Is. 1:24; 66:16; Jer. 50:28–32

32:41 9 sharpen

32:43 m Rom. 15:10

32:43 n 2 Kin. 9:7; Rev. 6:10; 19:2

32:43 o Ps. 65:3; 79:9; 85:1

32:43 10 DSS fragment adds And let all the gods (angels) worship Him; cf. LXX and Heb. 1:6

32:44 11 Heb. Hoshea, Num. 13:8, 16

32:46 p Ezek. 40:4; 44:5

32:46 q Deut. 11:19

32:47 r Deut. 8:3; 30:15–20

32:47 12 vain

32:49 s Num. 27:12–14; Deut. 3:27

32:50 t Num. 20:25, 28; 33:38

32:50 13 Join your ancestors

32:51 u Num. 20:11–13

32:51 v Lev. 10:3

32:51 14 Lit. Contention at Kadesh

32:52 w Num. 27:12; Deut. 34:1–5

Deuteronomy 33

33:1 a Gen. 49:28

33:1 b Ps. 90

33:2 c Ex. 19:18, 20; Ps. 68:8, 17; Hab. 3:3

33:2 d Deut. 2:1, 4

33:2 e Num. 10:12

33:2 f Dan. 7:10; Acts 7:53; Rev. 5:11

33:3 g Ps. 47:4; Hos. 11:1

33:3 h 1 Sam. 2:9

33:3 i (Luke 10:39)

33:3 j Prov. 2:1

33:4 k Deut. 4:2; John 1:17; 7:19

33:4 l Ps. 119:111

33:4 1 charged us with

33:5 m Ex. 15:18

33:5 n Deut. 32:15

33:6 o Gen. 49:3, 4

33:7 p Gen. 49:8–12

33:7 q Gen. 49:8

33:7 r Ps. 146:5

33:8 s Gen. 49:5

33:8 t Ex. 28:30; Lev. 8:8

33:8 u Num. 20:2–13; Deut. 6:2, 3, 16; Ps. 81:7

33:8 2 Lit. Perfections and Your Lights

33:9 v (Num. 25:5–8; Matt. 10:37; 19:29)

33:9 w (Gen. 29:32)

33:9 x Ex. 32:26–28

33:9 y Mal. 2:5, 6

33:10 z Lev. 10:11; Deut. 31:9–13; Mal. 2:7

33:10 a Lev. 1:9; Ps. 51:19

33:11 b 2 Sam. 24:23; Ezek. 20:40

33:13 c Gen. 49:22–26

33:13 d Gen. 27:28

33:15 e Gen. 49:26

33:15 f Hab. 3:6

33:16 g Ex. 3:2–4; Acts 7:30–35

33:16 h Gen. 49:26

33:17 i 1 Chr. 5:1

33:17 j Num. 23:22

33:17 k 1 Kin. 22:11; Ps. 44:5

33:17 l Gen. 48:19

33:18 m Gen. 49:13–15

33:19 n Ex. 15:17; Ps. 2:6; Is. 2:3

33:19 o Ps. 4:5; 51:19

33:20 p 1 Chr. 12:8

33:21 q Num. 32:16, 17

33:21 r Josh. 4:12

33:22 s Gen. 49:16, 17; Josh. 19:47

33:23 t Gen. 49:21

33:23 u Josh. 19:32

33:24 v Gen. 49:20

33:24 w Job 29:6

33:25 x Deut. 8:9

33:26 y Ex. 15:11; Deut. 4:35; Ps. 86:8; Jer. 10:6

33:26 z Deut. 32:15

33:26 a Deut. 10:14; Ps. 68:3, 33, 34; 104:3

33:27 b (Ps. 90:1; 91:2, 9)

33:27 c Deut. 9:3–5

33:28 d Deut. 33:12; Jer. 23:6; 33:16

33:28 e Deut. 8:7, 8

33:28 f Num. 23:9

33:28 g Gen. 27:28

33:29 h Ps. 144:15

33:29 i Deut. 4:32–34; 2 Sam. 7:23

33:29 j Gen. 15:1; Ps. 115:9

33:29 k Ps. 18:44; 66:3

33:29 l Num. 33:52

33:29 3 Places for pagan worship

Deuteronomy 34

34:1 a Num. 27:12; Deut. 32:49

34:2 1 Mediterranean

34:3 b 2 Chr. 28:15

34:4 c Gen. 12:7

34:4 d Deut. 3:27

34:5 e Num. 20:12; Deut. 32:50; Josh. 1:1, 2

34:6 f Jude 9

34:7 g Deut. 31:2

34:7 h Gen. 27:1; 48:10

34:7 2 eyesight was not weakened

34:7 3 reduced

34:8 i Gen. 50:3, 10

34:9 j Is. 11:2

34:9 k Num. 27:18, 23

34:10 l Deut. 18:15, 18

34:10 m Ex. 33:11; Num. 12:8; Deut. 5:4

34:11 n Deut. 7:19

Introduction to Joshua

Title

This is the first of the 12 historical books, and it gained its name from the exploits of Joshua, the understudy whom Moses prayed for and commissioned as a leader in Israel (Num. 27:12–23). “Joshua” means “Jehovah saves,” or “the LORD is salvation,” and corresponds to the NT name “Jesus.” God delivered Israel in Joshua’s day when He was personally present as the saving Commander who fought on Israel’s behalf (5:14—6:2; 10:42; 23:3, 5; Acts 7:45).

Author and Date

Although the author is not named, the most probable candidate is Joshua, who was the key eyewitness to the events recorded (cf. 18:9; 24:26). An assistant whom Joshua groomed could have finished the book by attaching such comments as those concerning Joshua’s death (24:29–33). Some have even suggested that this section was written by the High-Priest Eleazar, or his son, Phinehas. Rahab was still living at the time Josh. 6:25 was penned. The book was completed before David’s reign (15:63; cf. 2 Sam. 5:5–9). The most likely writing period is ca. 1405–1385 B.C.

Joshua was born in Egyptian slavery, trained under Moses, and by God’s choice rose to his key position of leading Israel into Canaan. Distinguishing features of his life include: 1) service (Ex. 17:10; 24:13; 33:11; Num. 11:28); 2) soldiering (Ex. 17:9–13); 3) scouting (Num. 13, 14); 4) supplication by Moses (Num. 27:15–17); 5) the sovereignty of God (Num 27:18ff.); 6) the Spirit’s presence (Num. 27:18; Deut. 34:9); 7) separation by Moses (Num. 27:18–23; Deut. 31:7, 8, 13–15); and 8) selflessness in wholly following the LORD (Num. 32:12).

Background and Setting

When Moses passed the baton of leadership on to Joshua before he died (Deut. 34), Israel was at the end of its 40 year wilderness wandering period ca. 1405 B.C. Joshua was approaching 90 years of age when he became Israel’s leader. He later died at the age of 110 (24:29), having led Israel to drive out most of the Canaanites and having divided the Land among the 12 tribes. Poised on the plains of Moab, E of the Jordan River and the Land which God had promised (Gen. 12:7; 15:18–21), the Israelites awaited God’s direction to conquer the Land. They faced peoples on the western side of the Jordan who had become so steeped in iniquity that God would cause the Land, so to speak, to spew out these inhabitants (Lev. 18:24, 25). He would give Israel the Land by conquest, primarily to fulfill the covenant He had pledged to Abraham and his descendants, but also to pass just judgment on the sinful inhabitants (cf. Gen. 15:16). Long possession of different parts of the Land by various peoples had pre-dated even Abraham’s day (Gen. 10:15–19; 12:6; 13:7). Its inhabitants had continued on a moral decline in the worship of many gods up to Joshua’s time.

Historical and Theological Themes

A keynote feature is God’s faithfulness to fulfill His promise of giving the Land to Abraham’s descendants (Gen. 12:7; 15:18–21; 17:8). By His leading (cf. 5:14—6:2), they inhabited the territories E and W of the Jordan, and so the word “possess” appears nearly 20 times.

Related to this theme is Israel’s failure to press their conquest to every part of the Land (13:1). Judges 1–2 later describes the tragic results from this sin. Key verses focus on: 1) God’s promise of possession of the Land (1:3, 6); 2) meditation on God’s law, which was strategic for His people (1:8); and 3) Israel’s actual possession of the Land in part (11:23; 21:45; 22:4).

Specific allotment of distinct portions in the Land was Joshua’s task, as recorded in chaps. 13–22. Levites were placed strategically in 48 towns so that God’s spiritual services through them would be reasonably within reach of the Israelites, wherever they lived.

God wanted His people to possess the Land: 1) to keep His promise (Gen. 12:7); 2) to set the stage for later developments in His kingdom plan (cf. Gen. 17:8; 49:8–12), e.g., positioning Israel for events in the periods of the kings and prophets; 3) to punish peoples that were an affront to Him because of extreme sinfulness (Lev. 18:25); and 4) to be a testimony to other peoples (Josh. 2:9–11), as God’s covenant heart reached out to all nations (Gen. 12:1–3).

Interpretive Challenges

Miracles always challenge readers either to believe that the God who created heaven and earth (Gen. 1:1) can do other mighty works, too, or to explain them away. As in Moses’ day, miracles in this book were a part of God’s purpose, such as: 1) His holding back the Jordan’s waters (Josh. 3:7–17); 2) the fall of Jericho’s walls (Josh. 6:1–27); 3) the hailstones (Josh. 10:1–11); and 4) the long day (Josh. 10:12–15).

Other challenges include: 1) How did God’s blessing on the harlot Rahab, who responded to Him in faith, relate to her telling a lie (Josh. 2)? 2) Why were Achan’s family members executed with him (Josh. 7)? 3) Why was Ai, with fewer men than Israel, hard to conquer (Josh. 7–8)? 4) What does God’s “sending the hornet” before Israel mean (Josh. 24:12)? These questions will be addressed in the notes.

Outline

I. Entering the Promised Land (1:1-5:15)

II. Conquering the Promised Land (6:1-12:24)

A. The Central Campaign (6:1-8:35)

B. The Southern Campaign (9:1-10:43)

C. The Northern Campaign (11:1-15)

D. The Summary of Conquests (11:16-12:24)

III. Distributing Portions in the Promised Land (13:1-22:34)

A. Summary of Instructions (13:1-33)

B. West of the Jordan (14:1-19:51)

C. Cities of Refuge (20:1-9)

D. Cities of the Levites (21:1-45)

E. East of the Jordan (22:1-34)

IV. Retaining the Promised Land (23:1-24:28)

A. The First Speech by Joshua (23:1-16)

B. The Second Speech by Joshua (24:1-28)

V. Postscript (24:29-33)

JOSHUA

Joshua 1

God’s Commission to Joshua

1After the death of Moses the servant of the LORD, it came to pass that the LORD spoke to Joshua the son of Nun, Moses’ aassistant, saying:

2b“Moses My servant is dead. Now therefore, arise, go over this Jordan, you and all this people, to the land which I am giving to them—the children of Israel.

3c“Every place that the sole of your foot will tread upon I have given you, as I said to Moses.

4d“From the wilderness and this Lebanon as far as the great river, the River Euphrates, all the land of the Hittites, and to the Great Sea toward the going down of the sun, shall be your territory.

5e“No man shall be able to stand before you all the days of your life; fas I was with Moses, so gI will be with you. hI will not leave you nor forsake you.

6i“Be strong and of good courage, for to this people you shall 1divide as an inheritance the land which I swore to their fathers to give them.

7“Only be strong and very courageous, that you may observe to do according to all the law jwhich Moses My servant commanded you; kdo not turn from it to the right hand or to the left, that you may 2prosper wherever you go.

8l“This Book of the Law shall not depart from your mouth, but myou3 shall meditate in it day and night, that you may observe to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success.

9n“Have I not commanded you? Be strong and of good courage; odo not be afraid, nor be dismayed, for the LORD your God is with you wherever you go.”

The Order to Cross the Jordan

10Then Joshua commanded the officers of the people, saying,

11“Pass through the camp and command the people, saying, ‘Prepare provisions for yourselves, for pwithin three days you will cross over this Jordan, to go in to possess the land which the LORD your God is giving you to possess.’ ” Joshua’s Preparation for Ministry

12And to the Reubenites, the Gadites, and half the tribe of Manasseh Joshua spoke, saying,

13“Remember qthe word which Moses the servant of the LORD commanded you, saying, ‘The LORD your God is giving you rest and is giving you this land.’

14“Your wives, your little ones, and your livestock shall remain in the land which Moses gave you on this side of the Jordan. But you shall 4pass before your brethren armed, all your mighty men of valor, and help them,

15“until the LORD has given your brethren rest, as He gave you, and they also have taken possession of the land which the LORD your God is giving them. rThen you shall return to the land of your possession and enjoy it, which Moses the LORD’s servant gave you on this side of the Jordan toward the sunrise.”

16So they answered Joshua, saying, “All that you command us we will do, and wherever you send us we will go.

17“Just as we heeded Moses in all things, so we will heed you. Only the LORD your God sbe with you, as He was with Moses.

18“Whoever rebels against your command and does not heed your words, in all that you command him, shall be put to death. Only be strong and of good courage.”

Joshua 2

Rahab Hides the Spies

(Heb. 11:31)

1Now Joshua the son of Nun sent out two men afrom 1Acacia Grove to spy secretly, saying, “Go, view the land, especially Jericho.” So they went, and bcame to the house of a harlot named cRahab, and 2lodged there.

2And dit was told the king of Jericho, saying, “Behold, men have come here tonight from the children of Israel to search out the country.”

3So the king of Jericho sent to Rahab, saying, “Bring out the men who have come to you, who have entered your house, for they have come to search out all the country.”

4eThen the woman took the two men and hid them. So she said, “Yes, the men came to me, but I did not know where they were from.

5“And it happened as the gate was being shut, when it was dark, that the men went out. Where the men went I do not know; pursue them quickly, for you may overtake them.”

6(But fshe had brought them up to the roof and hidden them with the stalks of flax, which she had laid in order on the roof.)

7Then the men pursued them by the road to the Jordan, to the fords. And as soon as those who pursued them had gone out, they shut the gate.

8Now before they lay down, she came up to them on the roof,

9and said to the men: g“I know that the LORD has given you the land, that hthe terror of you has fallen on us, and that all the inhabitants of the land iare fainthearted because of you.

10“For we have heard how the LORD jdried up the water of the Red Sea for you when you came out of Egypt, and kwhat you did to the two kings of the Amorites who were on the other side of the Jordan, Sihon and Og, whom you lutterly destroyed.

11“And as soon as we mheard these things, nour hearts melted; neither did there remain any more courage in anyone because of you, for othe LORD your God, He is God in heaven above and on earth beneath.

12“Now therefore, I beg you, pswear to me by the LORD, since I have shown you kindness, that you also will show kindness to qmy father’s house, and rgive me 3a true token,

13“and sspare my father, my mother, my brothers, my sisters, and all that they have, and deliver our lives from death.”

14So the men answered her, “Our lives for yours, if none of you tell this business of ours. And it shall be, when the LORD has given us the land, that twe will deal kindly and truly with you.”

15Then she ulet them down by a rope through the window, for her house was on the city wall; she dwelt on the wall.

16And she said to them, “Get to the mountain, lest the pursuers meet you. Hide there three days, until the pursuers have returned. Afterward you may go your way.”

17So the men said to her: “We will be vblameless4 of this oath of yours which you have made us swear,

18w“unless, when we come into the land, you bind this line of scarlet cord in the window through which you let us down, xand unless you 5bring your father, your mother, your brothers, and all your father’s household to your own home.

19“So it shall be that whoever goes outside the doors of your house into the street, his blood shall be on his own head, and we will be 6guiltless. And whoever is with you in the house, yhis 7blood shall be on our head if a hand is laid on him.

20“And if you tell this business of ours, then we will be 8free from your oath which you made us swear.”

21Then she said, “According to your words, so be it.” And she sent them away, and they departed. And she bound the scarlet cord in the window.

22They departed and went to the mountain, and stayed there three days until the pursuers returned. The pursuers sought them all along the way, but did not find them.

23So the two men returned, descended from the mountain, and crossed over; and they came to Joshua the son of Nun, and told him all that had befallen them.

24And they said to Joshua, “Truly zthe LORD has delivered all the land into our hands, for indeed all the inhabitants of the country are fainthearted because of us.”

Joshua 3

Israel Crosses the Jordan

1Then Joshua rose early in the morning; and they set out afrom 1Acacia Grove and came to the Jordan, he and all the children of Israel, and lodged there before they crossed over.

2So it was, bafter three days, that the officers went through the camp;

3and they commanded the people, saying, c“When you see the ark of the covenant of the LORD your God, dand the priests, the Levites, 2bearing it, then you shall set out from your place and go after it.

4e“Yet there shall be a space between you and it, about two thousand cubits by measure. Do not come near it, that you may know the way by which you must go, for you have not passed this way before.”

5And Joshua said to the people, f“Sanctify3 yourselves, for tomorrow the LORD will do wonders among you.”

6Then Joshua spoke to the priests, saying, g“Take up the ark of the covenant and cross over before the people.” So they took up the ark of the covenant and went before the people.

7And the LORD said to Joshua, “This day I will begin to hexalt4 you in the sight of all Israel, that they may know that, ias I was with Moses, so I will be with you.

8“You shall command jthe priests who bear the ark of the covenant, saying, ‘When you have come to the edge of the water of the Jordan, kyou shall stand in the Jordan.’ ”

9So Joshua said to the children of Israel, “Come here, and hear the words of the LORD your God.”

10And Joshua said, “By this you shall know that lthe living God is among you, and that He will without fail mdrive out from before you the nCanaanites and the Hittites and the Hivites and the Perizzites and the Girgashites and the Amorites and the Jebusites:

11“Behold, the ark of the covenant of othe Lord of all the earth is crossing over before you into the Jordan. The Peoples Around the Promised Land

12“Now therefore, ptake for yourselves twelve men from the tribes of Israel, one man from every tribe.

13“And it shall come to pass, qas soon as the soles of the feet of the priests who bear the ark of the LORD, rthe Lord of all the earth, shall rest in the waters of the Jordan, that the waters of the Jordan shall be cut off, the waters that come down from upstream, and they sshall stand as a heap.”

14So it was, when the people set out from their camp to cross over the Jordan, with the priests bearing the tark of the covenant before the people,

15and as those who bore the ark came to the Jordan, and uthe feet of the priests who bore the ark dipped in the edge of the water (for the vJordan overflows all its banks wduring the whole time of harvest),

16that the waters which came down from upstream stood still, and rose in a heap very far away 5at Adam, the city that is beside xZaretan. So the waters that went down yinto the Sea of the Arabah, zthe Salt Sea, failed, and were cut off; and the people crossed over opposite Jericho.

17Then the priests who bore the ark of the covenant of the LORD stood firm on dry ground in the midst of the Jordan; aand all Israel crossed over on dry ground, until all the people had crossed completely over the Jordan.

Joshua 4

The Memorial Stones

1And it came to pass, when all the people had completely crossed aover the Jordan, that the LORD spoke to Joshua, saying:

2b“Take for yourselves twelve men from the people, one man from every tribe,

3“and command them, saying, ‘Take for yourselves twelve stones from here, out of the midst of the Jordan, from the place where cthe priests’ feet stood firm. You shall carry them over with you and leave them in dthe lodging place where you lodge tonight.’ ”

4Then Joshua called the twelve men whom he had appointed from the children of Israel, one man from every tribe;

5and Joshua said to them: “Cross over before the ark of the LORD your God into the midst of the Jordan, and each one of you take up a stone on his shoulder, according to the number of the tribes of the children of Israel,

6“that this may be ea sign among you fwhen your children ask in time to come, saying, ‘What do these stones mean to you?’

7“Then you shall answer them that gthe waters of the Jordan were cut off before the ark of the covenant of the LORD; when it crossed over the Jordan, the waters of the Jordan were cut off. And these stones shall be for ha memorial to the children of Israel forever.”

8And the children of Israel did so, just as Joshua commanded, and took up twelve stones from the midst of the Jordan, as the LORD had spoken to Joshua, according to the number of the tribes of the children of Israel, and carried them over with them to the place where they lodged, and laid them down there.

9Then Joshua set up twelve stones in the midst of the Jordan, in the place where the feet of the priests who bore the ark of the covenant stood; and they are there to this day.

10So the priests who bore the ark stood in the midst of the Jordan until everything was finished that the LORD had commanded Joshua to speak to the people, according to all that Moses had commanded Joshua; and the people hurried and crossed over.

11Then it came to pass, when all the people had completely crossed over, that the iark of the LORD and the priests crossed over in the presence of the people.

12And jthe men of Reuben, the men of Gad, and half the tribe of Manasseh crossed over armed before the children of Israel, as Moses had spoken to them.

13About forty thousand 1prepared for war crossed over before the LORD for battle, to the plains of Jericho.

14On that day the LORD kexalted2 Joshua in the sight of all Israel; and they feared him, as they had feared Moses, all the days of his life.

15Then the LORD spoke to Joshua, saying,

16“Command the priests who bear lthe ark of the Testimony to come up from the Jordan.”

17Joshua therefore commanded the priests, saying, “Come up from the Jordan.”

18And it came to pass, when the priests who bore the ark of the covenant of the LORD had come from the midst of the Jordan, and the soles of the priests’ feet touched the dry land, that the waters of the Jordan returned to their place mand overflowed all its banks as before.

19Now the people came up from the Jordan on the tenth day of the first month, and they camped nin Gilgal on the east border of Jericho.

20And othose twelve stones which they took out of the Jordan, Joshua set up in Gilgal.

21Then he spoke to the children of Israel, saying: p“When your children ask their fathers in time to come, saying, ‘What are these stones?’

22“then you shall let your children know, saying, q‘Israel crossed over this Jordan on rdry land’;

23“for the LORD your God dried up the waters of the Jordan before you until you had crossed over, as the LORD your God did to the Red Sea, swhich He dried up before us until we had crossed over,

24t“that all the peoples of the earth may know the hand of the LORD, that it is umighty, that you may vfear the LORD your God 3forever.”

Joshua 5

The Second Generation Circumcised

1So it was, when all the kings of the Amorites who were on the west side of the Jordan, and all the kings of the Canaanites awho were by the sea, bheard that the LORD had dried up the waters of the Jordan from before the children of Israel until 1we had crossed over, that 2their heart melted; cand there was no spirit in them any longer because of the children of Israel.

2At that time the LORD said to Joshua, “Make dflint knives for yourself, and circumcise the sons of Israel again the second time.”

3So Joshua made flint knives for himself, and circumcised the sons of Israel at 3the hill of the foreskins.

4And this is the reason why Joshua circumcised them: eAll the people who came out of Egypt who were males, all the men of war, had died in the wilderness on the way, after they had come out of Egypt.

5For all the people who came out had been circumcised, but all the people born in the wilderness, on the way as they came out of Egypt, had not been circumcised.

6For the children of Israel walked fforty years in the wilderness, till all the people who were men of war, who came out of Egypt, were 4consumed, because they did not obey the voice of the LORD—to whom the LORD swore that gHe would not show them the land which the LORD had sworn to their fathers that He would give us, h“a land flowing with milk and honey.”

7Then Joshua circumcised itheir sons whom He raised up in their place; for they were uncircumcised, because they had not been circumcised on the way.

8So it was, when they had finished circumcising all the people, that they stayed in their places in the camp jtill they were healed.

9Then the LORD said to Joshua, “This day I have rolled away kthe reproach of Egypt from you.” Therefore the name of the place is called lGilgal5 to this day.

10Now the children of Israel camped in Gilgal, and kept the Passover mon the fourteenth day of the month at twilight on the plains of Jericho.

11And they ate of the produce of the land on the day after the Passover, unleavened bread and 6parched grain, on the very same day.

12Then nthe manna ceased on the day after they had eaten the produce of the land; and the children of Israel no longer had manna, but they ate the food of the land of Canaan that year.

The Commander of the Army of the LORD

13And it came to pass, when Joshua was by Jericho, that he lifted his eyes and looked, and behold, oa Man stood opposite him pwith His sword drawn in His hand. And Joshua went to Him and said to Him, “Are You for us or for our adversaries?”

14So He said, “No, but as Commander of the army of the LORD I have now come.” And Joshua qfell on his face to the earth and rworshiped, and said to Him, “What does my Lord say to His servant?”

15Then the Commander of the LORD’s army said to Joshua, s“Take your sandal off your foot, for the place where you stand is holy.” And Joshua did so.

Joshua 6

The Destruction of Jericho

1Now aJericho was securely shut up because of the children of Israel; none went out, and none came in.

2And the LORD said to Joshua: “See! bI have given Jericho into your hand, its cking, and the mighty men of valor.

3“You shall march around the city, all you men of war; you shall go all around the city once. This you shall do six days.

4“And seven priests shall bear seven dtrumpets of rams’ horns before the ark. But the seventh day you shall march around the city eseven times, and fthe priests shall blow the trumpets.

5“It shall come to pass, when they make a long blast with the ram’s horn, and when you hear the sound of the trumpet, that all the people shall shout with a great shout; then the wall of the city will fall down flat. And the people shall go up every man straight before him.”

6Then Joshua the son of Nun called the priests and said to them, “Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the LORD.”

7And he said to the people, “Proceed, and march around the city, and let him who is armed advance before the ark of the LORD.”

8So it was, when Joshua had spoken to the people, that the seven priests bearing the seven trumpets of rams’ horns before the LORD advanced and blew the trumpets, and the ark of the covenant of the LORD followed them.

9The armed men went before the priests who blew the trumpets, gand the rear guard came after the ark, while the priests continued blowing the trumpets.

10Now Joshua had commanded the people, saying, “You shall not shout or make any noise with your voice, nor shall a word proceed out of your mouth, until the day I say to you, ‘Shout!’ Then you shall shout.”

11So he had hthe ark of the LORD circle the city, going around it once. Then they came into the camp and 1lodged in the camp.

12And Joshua rose early in the morning, iand the priests took up the ark of the LORD.

13Then seven priests bearing seven trumpets of rams’ horns before the ark of the LORD went on continually and blew with the trumpets. And the armed men went before them. But the rear guard came after the ark of the LORD, while the priests continued blowing the trumpets.

14And the second day they marched around the city once and returned to the camp. So they did six days.

15But it came to pass on the seventh day that they rose early, about the dawning of the day, and marched around the city seven times in the same manner. On that day only they marched around the city seven times.

16And the seventh time it happened, when the priests blew the trumpets, that Joshua said to the people: “Shout, for the LORD has given you the city!

17“Now the city shall be jdoomed by the LORD to destruction, it and all who are in it. Only kRahab the harlot shall live, she and all who are with her in the house, because lshe hid the messengers that we sent.

18“And you, mby all means abstain from the accursed things, lest you become accursed when you take of the accursed things, and make the camp of Israel a curse, nand trouble it.

19“But all the silver and gold, and vessels of bronze and iron, are 2consecrated to the LORD; they 3shall come into the treasury of the LORD.”

20So the people shouted when the priests blew the trumpets. And it happened when the people heard the sound of the trumpet, and the people shouted with a great shout, that othe wall fell down flat. Then the people went up into the city, every man straight before him, and they took the city.

21And they putterly destroyed all that was in the city, both man and woman, young and old, ox and sheep and donkey, with the edge of the sword.

22But Joshua had said to the two men who had spied out the country, “Go into the harlot’s house, and from there bring out the woman and all that she has, qas you swore to her.”

23And the young men who had been spies went in and brought out Rahab, rher father, her mother, her brothers, and all that she had. So they brought out all her relatives and left them outside the camp of Israel.

24But they burned the city and all that was in it with fire. Only the silver and gold, and the vessels of bronze and iron, they put into the treasury of the house of the LORD.

25And Joshua spared Rahab the harlot, her father’s household, and all that she had. So sshe dwells in Israel to this day, because she hid the messengers whom Joshua sent to spy out Jericho.

26Then Joshua 4charged them at that time, saying, t“Cursed be the man before the LORD who rises up and builds this city Jericho; he shall lay its foundation with his firstborn, and with his youngest he shall set up its gates.”

27So the LORD was with Joshua, and his fame spread throughout all the country.

Joshua 7

Defeat at Ai

1But the children of Israel 1committed a atrespass regarding the baccursed2 things, for cAchan the son of Carmi, the son of 3Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed things; so the anger of the LORD burned against the children of Israel.

2Now Joshua sent men from Jericho to Ai, which is beside Beth Aven, on the east side of Bethel, and spoke to them, saying, “Go up and spy out the country.” So the men went up and spied out Ai.

3And they returned to Joshua and said to him, “Do not let all the people go up, but let about two or three thousand men go up and attack Ai. Do not weary all the people there, for the people of Aī are few.”

4So about three thousand men went up there from the people, dbut they fled before the men of Ai.

5And the men of Ai struck down about thirty-six men, for they chased them from before the gate as far as Shebarim, and struck them down on the descent; therefore ethe4 hearts of the people melted and became like water.

6Then Joshua ftore his clothes, and fell to the earth on his face before the ark of the LORD until evening, he and the elders of Israel; and they gput dust on their heads.

7And Joshua said, “Alas, Lord 5GOD, hwhy have You brought this people over the Jordan at all—to deliver us into the hand of the Amorites, to destroy us? Oh, that we had been content, and dwelt on the other side of the Jordan!

8“O Lord, what shall I say when Israel turns its 6back before its enemies?

9“For the Canaanites and all the inhabitants of the land will hear it, and surround us, and icut off our name from the earth. Then jwhat will You do for Your great name?”

The Sin of Achan

10So the LORD said to Joshua: “Get up! Why do you lie thus on your face?

11“Israel has sinned, and they have also transgressed My covenant which I commanded them. kFor they have even taken some of the 7accursed things, and have both stolen and ldeceived; and they have also put it among their own stuff.

12m“Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because nthey have become doomed to destruction. Neither will I be with you anymore, unless you destroy the accursed from among you.

13“Get up, osanctify8 the people, and say, p‘Sanctify yourselves for tomorrow, because thus says the LORD God of Israel: “There is an accursed thing in your midst, O Israel; you cannot stand before your enemies until you take away the accursed thing from among you.”

14‘In the morning therefore you shall be brought according to your tribes. And it shall be that the tribe which qthe LORD takes shall come according to families; and the family which the LORD takes shall come by households; and the household which the LORD takes shall come man by man.

15r‘Then it shall be that he who is taken with the accursed thing shall be burned with fire, he and all that he has, because he has stransgressed9 the covenant of the LORD, and because he thas done a disgraceful thing in Israel.’ ”

16So Joshua rose early in the morning and brought Israel by their tribes, and the tribe of Judah was taken.

17He brought the clan of Judah, and he took the family of the Zarhites; and he brought the family of the Zarhites man by man, and Zabdi was taken.

18Then he brought his household man by man, and Achan the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, uwas taken.

19Now Joshua said to Achan, “My son, I beg you, vgive glory to the LORD God of Israel, wand make confession to Him, and xtell me now what you have done; do not hide it from me.”

20And Achan answered Joshua and said, “Indeed yI have sinned against the LORD God of Israel, and this is what I have done:

21“When I saw among the spoils a beautiful Babylonian garment, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, I 10coveted them and took them. And there they are, hidden in the earth in the midst of my tent, with the silver under it.”

22So Joshua sent messengers, and they ran to the tent; and there it was, hidden in his tent, with the silver under it.

23And they took them from the midst of the tent, brought them to Joshua and to all the children of Israel, and laid them out before the LORD.

24Then Joshua, and all Israel with him, took Achan the son of Zerah, the silver, the garment, the wedge of gold, his sons, his daughters, his oxen, his donkeys, his sheep, his tent, and zall that he had, and they brought them to athe Valley of Achor.

25And Joshua said, b“Why have you troubled us? The LORD will trouble you this day.” cSo all Israel stoned him with stones; and they burned them with fire after they had stoned them with stones.

26Then they draised over him a great heap of stones, still there to this day. So ethe LORD turned from the fierceness of His anger. Therefore the name of that place has been called fthe Valley of 11Achor to this day.

Joshua 8

The Fall of Ai

1Now the LORD said to Joshua: a“Do not be afraid, nor be dismayed; take all the people of war with you, and arise, go up to Ai. See, bI have given into your hand the king of Ai, his people, his city, and his land.

2“And you shall do to Ai and its king as you did to cJericho and its king. Only dits spoil and its cattle you shall take as booty for yourselves. Lay an ambush for the city behind it.”

3So Joshua arose, and all the people of war, to go up against Ai; and Joshua chose thirty thousand mighty men of valor and sent them away by night.

4And he commanded them, saying: “Behold, eyou shall lie in ambush against the city, behind the city. Do not go very far from the city, but all of you be ready.

5“Then I and all the people who are with me will approach the city; and it will come about, when they come out against us as at the first, that fwe shall flee before them.

6“For they will come out after us till we have drawn them from the city, for they will say, ‘They are fleeing before us as at the first.’ Therefore we will flee before them.

7“Then you shall rise from the ambush and seize the city, for the LORD your God will deliver it into your hand.

8“And it will be, when you have taken the city, that you shall set the city on fire. According to the commandment of the LORD you shall do. gSee, I have commanded you.”

9Joshua therefore sent them out; and they went to lie in ambush, and stayed between Bethel and Ai, on the west side of Ai; but Joshua lodged that night among the people.

10Then Joshua rose up early in the morning and mustered the people, and went up, he and the elders of Israel, before the people to Ai.

11hAnd all the people of war who were with him went up and drew near; and they came before the city and camped on the north side of Ai. Now a valley lay between them and Ai.

12So he took about five thousand men and set them in ambush between Bethel and Ai, on the west side of 1the city.

13And when they had set the people, all the army that was on the north of the city, and its rear guard on the west of the city, Joshua went that night into the midst of the valley.

14Now it happened, when the king of Ai saw it, that the men of the city hurried and rose early and went out against Israel to battle, he and all his people, at an appointed place before the plain. But he idid not know that there was an ambush against him behind the city.

15And Joshua and all Israel jmade as if they were beaten before them, and fled by the way of the wilderness.

16So all the people who were in Ai were called together to pursue them. And they pursued Joshua and were drawn away from the city.

17There was not a man left in Ai or Bethel who did not go out after Israel. So they left the city open and pursued Israel.

18Then the LORD said to Joshua, “Stretch out the spear that is in your hand toward Ai, for I will give it into your hand.” And Joshua stretched out the spear that was in his hand toward the city.

19So those in ambush arose quickly out of their place; they ran as soon as he had stretched out his hand, and they entered the city and took it, and hurried to set the city on fire.

20And when the men of Ai looked behind them, they saw, and behold, the smoke of the city ascended to heaven. So they had no power to flee this way or that way, and the people who had fled to the wilderness turned back on the pursuers.

21Now when Joshua and all Israel saw that the ambush had taken the city and that the smoke of the city ascended, they turned back and struck down the men of Ai.

22Then the others came out of the city against them; so they were caught in the midst of Israel, some on this side and some on that side. And they struck them down, so that they klet none of them remain or escape.

23But the king of Ai they took alive, and brought him to Joshua.

24And it came to pass when Israel had made an end of slaying all the inhabitants of Ai in the field, in the wilderness where they pursued them, and when they all had fallen by the edge of the sword until they were consumed, that all the Israelites returned to Ai and struck it with the edge of the sword.

25So it was that all who fell that day, both men and women, were twelve thousand—all the people of Ai.

26For Joshua did not draw back his hand, with which he stretched out the spear, until he had lutterly destroyed all the inhabitants of Ai.

27mOnly the livestock and the spoil of that city Israel took as booty for themselves, according to the word of the LORD which He had ncommanded Joshua.

28So Joshua burned Ai and made it oa heap forever, a desolation to this day.

29pAnd the king of Ai he hanged on a tree until evening. qAnd as soon as the sun was down, Joshua commanded that they should take his corpse down from the tree, cast it at the entrance of the gate of the city, and rraise over it a great heap of stones that remains to this day.

Joshua Renews the Covenant

(cf. Deut. 27:4, 5)

30Now Joshua built an altar to the LORD God of Israel sin Mount Ebal,

31as Moses the servant of the LORD had commanded the children of Israel, as it is written in the Book of the Law of Moses: t“an altar of whole stones over which no man has wielded an iron tool.” And uthey offered on it burnt offerings to the LORD, and sacrificed peace offerings.

32And there, in the presence of the children of Israel, vhe wrote on the stones a copy of the law of Moses, which he had written.

33Then all Israel, with their elders and officers and judges, stood on either side of the ark before the priests, the Levites, wwho bore the ark of the covenant of the LORD, xthe stranger as well as he who was born among them. Half of them were in front of Mount Gerizim and half of them in front of Mount Ebal, yas Moses the servant of the LORD had commanded before, that they should bless the people of Israel.

34And afterward zhe read all the words of the law, athe blessings and the cursings, according to all that is written in the bBook of the Law.

35There was not a word of all that Moses had commanded which Joshua did not read before all the assembly of Israel, cwith the women, the little ones, dand the strangers who were living among them. The Central and Southern Campaigns

Joshua 9

The Treaty with the Gibeonites

1And it came to pass when aall the kings who were on this side of the Jordan, in the hills and in the lowland and in all the coasts of bthe Great Sea toward Lebanon—cthe Hittite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite—heard about it,

2that they dgathered together to fight with Joshua and Israel with one 1accord.

3But when the inhabitants of eGibeon fheard what Joshua had done to Jericho and Ai,

4they worked craftily, and went and 2pretended to be ambassadors. And they took old sacks on their donkeys, old wineskins torn and 3mended,

5old and patched sandals on their feet, and old garments on themselves; and all the bread of their provision was dry and moldy.

6And they went to Joshua, gto the camp at Gilgal, and said to him and to the men of Israel, “We have come from a far country; now therefore, make a 4covenant with us.”

7Then the men of Israel said to the hHivites, “Perhaps you dwell among us; so ihow can we make a covenant with you?”

8But they said to Joshua, j“We are your servants.” And Joshua said to them, “Who are you, and where do you come from?”

9So they said to him: k“From a very far country your servants have come, because of the name of the LORD your God; for we have lheard of His fame, and all that He did in Egypt,

10“and mall that He did to the two kings of the Amorites who were beyond the Jordan—to Sihon king of Heshbon, and Og king of Bashan, who was at Ashtaroth.

11“Therefore our elders and all the inhabitants of our country spoke to us, saying, ‘Take provisions with you for the journey, and go to meet them, and say to them, “We are your servants; now therefore, make a covenant with us.” ’

12“This bread of ours we took hot for our provision from our houses on the day we departed to come to you. But now look, it is dry and moldy.

13“And these wineskins which we filled were new, and see, they are torn; and these our garments and our sandals have become old because of the very long journey.”

14Then the men of Israel took some of their provisions; nbut they 5did not ask counsel of the LORD.

15So Joshua omade peace with them, and made a covenant with them to let them live; and the rulers of the congregation swore to them.

16And it happened at the end of three days, after they had made a covenant with them, that they heard that they were their neighbors who dwelt near them.

17Then the children of Israel journeyed and came to their cities on the third day. Now their cities were pGibeon, Chephirah, Beeroth, and Kirjath Jearim.

18But the children of Israel did not 6attack them, qbecause the rulers of the congregation had sworn to them by the LORD God of Israel. And all the congregation complained against the rulers.

19Then all the rulers said to all the congregation, “We have sworn to them by the LORD God of Israel; now therefore, we may not touch them.

20“This we will do to them: We will let them live, lest rwrath be upon us because of the oath which we swore to them.”

21And the rulers said to them, “Let them live, but let them be swoodcutters and water carriers for all the congregation, as the rulers had tpromised them.”

22Then Joshua called for them, and he spoke to them, saying, “Why have you deceived us, saying, u‘We are very far from you,’ when vyou dwell near us?

23“Now therefore, you are wcursed, and none of you shall be freed from being slaves—woodcutters and water carriers for the house of my God.”

24So they answered Joshua and said, “Because your servants were clearly told that the LORD your God xcommanded His servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you; therefore ywe were very much afraid for our lives because of you, and have done this thing.

25“And now, here we are, zin your hands; do with us as it seems good and right to do to us.”

26So he did to them, and delivered them out of the hand of the children of Israel, so that they did not kill them.

27And that day Joshua made them awoodcutters and water carriers for the congregation and for the altar of the LORD, bin the place which He would choose, even to this day.

Joshua 10

The Sun Stands Still

1Now it came to pass when Adoni-Zedek king of Jerusalem aheard how Joshua had taken bAi and had utterly destroyed it—cas he had done to Jericho and its king, so he had done to dAi and its king—and ehow the inhabitants of Gibeon had made peace with Israel and were among them,

2that they ffeared greatly, because Gibeon was a great city, like one of the royal cities, and because it was greater than Ai, and all its men were mighty.

3Therefore Adoni-Zedek king of Jerusalem sent to Hoham king of Hebron, Piram king of Jarmuth, Japhia king of Lachish, and Debir king of Eglon, saying,

4“Come up to me and help me, that we may attack Gibeon, for git has made peace with Joshua and with the children of Israel.”

5Therefore the five kings of the hAmorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon, igathered together and went up, they and all their armies, and camped before Gibeon and made war against it.

6And the men of Gibeon sent to Joshua at the camp jat Gilgal, saying, “Do not forsake your servants; come up to us quickly, save us and help us, for all the kings of the Amorites who dwell in the mountains have gathered together against us.”

7So Joshua ascended from Gilgal, he and kall the people of war with him, and all the mighty men of valor.

8And the LORD said to Joshua, l“Do not fear them, for I have delivered them into your hand; mnot a man of them shall nstand before you.”

9Joshua therefore came upon them suddenly, having marched all night from Gilgal.

10So the LORD orouted them before Israel, killed them with a great slaughter at Gibeon, chased them along the road that goes pto Beth Horon, and struck them down as far as qAzekah and Makkedah.

11And it happened, as they fled before Israel and were on the descent of Beth Horon, rthat the LORD cast down large hailstones from heaven on them as far as Azekah, and they died. There were more who died from the hailstones than the children of Israel killed with the sword.

12Then Joshua spoke to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel:

s“Sun, stand still over Gibeon;

And Moon, in the Valley of tAijalon.”

13So the sun stood still,

And the moon stopped,

Till the people had revenge

Upon their enemies. The Northern Campaign

uIs this not written in the Book of Jasher? So the sun stood still in the midst of heaven, and did not hasten to go down for about a whole day.

14And there has been vno day like that, before it or after it, that the LORD heeded the voice of a man; for wthe LORD fought for Israel.

15xThen Joshua returned, and all Israel with him, to the camp at Gilgal.

The Amorite Kings Executed

16But these five kings had fled and hidden themselves in a cave at Makkedah.

17And it was told Joshua, saying, “The five kings have been found hidden in the cave at Makkedah.”

18So Joshua said, “Roll large stones against the mouth of the cave, and set men by it to guard them.

19“And do not stay there yourselves, but pursue your enemies, and attack their rear guard. Do not allow them to enter their cities, for the LORD your God has delivered them into your hand.”

20Then it happened, while Joshua and the children of Israel made an end of slaying them with a very great slaughter, till they had finished, that those who escaped entered fortified cities.

21And all the people returned to the camp, to Joshua at Makkedah, in peace. yNo one 1moved his tongue against any of the children of Israel.

22Then Joshua said, “Open the mouth of the cave, and bring out those five kings to me from the cave.”

23And they did so, and brought out those five kings to him from the cave: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon.

24So it was, when they brought out those kings to Joshua, that Joshua called for all the men of Israel, and said to the captains of the men of war who went with him, “Come near, put your feet on the necks of these kings.” And they drew near and zput their feet on their necks.

25Then Joshua said to 2them, a“Do not be afraid, nor be dismayed; be strong and of good courage, for bthus the LORD will do to all your enemies against whom you fight.”

26And afterward Joshua struck 3them and killed them, and hanged them on five trees; and they cwere hanging on the trees until evening.

27So it was at the time of the going down of the sun that Joshua commanded, and they dtook them down from the trees, cast them into the cave where they had been hidden, and laid large stones against the cave’s mouth, which remain until this very day.

Conquest of the Southland

28On that day Joshua took Makkedah, and struck it and its king with the edge of the sword. He utterly edestroyed 4them—all the people who were in it. He let none remain. He also did to the king of Makkedah fas he had done to the king of Jericho.

29Then Joshua passed from Makkedah, and all Israel with him, to gLibnah; and they fought against Libnah.

30And the LORD also delivered it and its king into the hand of Israel; he struck it and all the people who were in it with the edge of the sword. He let none remain in it, but did to its king as he had done to the king of Jericho.

31Then Joshua passed from Libnah, and all Israel with him, to Lachish; and they encamped against it and fought against it.

32And the LORD delivered Lachish into the hand of Israel, who took it on the second day, and struck it and all the people who were in it with the edge of the sword, according to all that he had done to Libnah.

33Then Horam king of Gezer came up to help Lachish; and Joshua struck him and his people, until he left him none remaining.

34From Lachish Joshua passed to Eglon, and all Israel with him; and they encamped against it and fought against it.

35They took it on that day and struck it with the edge of the sword; all the people who were in it he utterly destroyed that day, according to all that he had done to Lachish.

36So Joshua went up from Eglon, and all Israel with him, to hHebron; and they fought against it.

37And they took it and struck it with the edge of the sword—its king, all its cities, and all the people who were in it; he left none remaining, according to all that he had done to Eglon, but utterly destroyed it and all the people who were in it.

38Then Joshua returned, and all Israel with him, to iDebir; and they fought against it.

39And he took it and its king and all its cities; they struck them with the edge of the sword and utterly destroyed all the people who were in it. He left none remaining; as he had done to Hebron, so he did to Debir and its king, as he had done also to Libnah and its king.

40So Joshua conquered all the land: the jmountain country and the 5South and the lowland and the wilderness slopes, and kall their kings; he left none remaining, but lutterly destroyed all that breathed, as the LORD God of Israel had commanded.

41And Joshua conquered them from mKadesh Barnea as far as nGaza, oand all the country of Goshen, even as far as Gibeon.

42All these kings and their land Joshua took at one time, pbecause the LORD God of Israel fought for Israel.

43Then Joshua returned, and all Israel with him, to the camp at Gilgal.

Joshua 11

The Northern Conquest

1And it came to pass, when Jabin king of Hazor heard these things, that he asent to Jobab king of Madon, to the king bof Shimron, to the king of Achshaph,

2and to the kings who were from the north, in the mountains, in the plain south of cChinneroth, in the lowland, and in the heights dof Dor on the west,

3to the Canaanites in the east and in the west, the eAmorite, the Hittite, the Perizzite, the Jebusite in the mountains, fand the Hivite below gHermon hin the land of Mizpah.

4So they went out, they and all their armies with them, as many people ias the sand that is on the seashore in multitude, with very many horses and chariots.

5And when all these kings had 1met together, they came and camped together at the waters of Merom to fight against Israel.

6But the LORD said to Joshua, j“Do not be afraid because of them, for tomorrow about this time I will deliver all of them slain before Israel. You shall khamstring their horses and burn their chariots with fire.”

7So Joshua and all the people of war with him came against them suddenly by the waters of Merom, and they attacked them.

8And the LORD delivered them into the hand of Israel, who defeated them and chased them to 2Greater lSidon, to the 3Brook mMisrephoth, and to the Valley of Mizpah eastward; they attacked them until they left none of them remaining.

9So Joshua did to them as the LORD had told him: he hamstrung their horses and burned their chariots with fire. Division of Land Among the Tribes

10Joshua turned back at that time and took Hazor, and struck its king with the sword; for Hazor was formerly the head of all those kingdoms.

11And they struck all the people who were in it with the edge of the sword, nutterly destroying them. There was none left obreathing. Then he burned Hazor with fire.

12So all the cities of those kings, and all their kings, Joshua took and struck with the edge of the sword. He utterly destroyed them, pas Moses the servant of the LORD had commanded.

13But as for the cities that stood on their 4mounds, Israel burned none of them, except Hazor only, which Joshua burned.

14And all the qspoil of these cities and the livestock, the children of Israel took as booty for themselves; but they struck every man with the edge of the sword until they had destroyed them, and they left none breathing.

15rAs the LORD had commanded Moses his servant, so sMoses commanded Joshua, and tso Joshua did. 5He left nothing undone of all that the LORD had commanded Moses.

Summary of Joshua’s Conquests

16Thus Joshua took all this land: uthe mountain country, all the South, vall the land of Goshen, the lowland, and the Jordan 6plain—the mountains of Israel and its lowlands,

17wfrom 7Mount Halak and the ascent to Seir, even as far as Baal Gad in the Valley of Lebanon below Mount Hermon. He captured xall their kings, and struck them down and killed them.

18Joshua made war a long time with all those kings.

19There was not a city that made peace with the children of Israel, except ythe Hivites, the inhabitants of Gibeon. All the others they took in battle.

20For zit was of the LORD 8to harden their hearts, that they should come against Israel in battle, that He might utterly destroy them, and that they might receive no mercy, but that He might destroy them, aas the LORD had commanded Moses.

21And at that time Joshua came and cut off bthe Anakim from the mountains: from Hebron, from Debir, from Anab, from all the mountains of Judah, and from all the mountains of Israel; Joshua utterly destroyed them with their cities.

22None of the Anakim were left in the land of the children of Israel; they remained only cin Gaza, in Gath, dand in Ashdod.

23So Joshua took the whole land, eaccording to all that the LORD had said to Moses; and Joshua gave it as an inheritance to Israel faccording to their divisions by their tribes. Then the land grested from war.

Joshua 12

The Kings Conquered by Moses

(cf. Num. 21:21–35)

1These are the kings of the land whom the children of Israel defeated, and whose land they possessed on the other side of the Jordan toward the rising of the sun, afrom the River Arnon bto Mount Hermon, and all the eastern Jordan plain:

2One king was cSihon king of the Amorites, who dwelt in Heshbon and ruled half of Gilead, from Aroer, which is on the bank of the River Arnon, from the middle of that river, even as far as the River Jabbok, which is the border of the Ammonites,

3and dthe eastern Jordan plain from the 1Sea of Chinneroth as far as the 2Sea of the Arabah (the Salt Sea), ethe road to Beth Jeshimoth, and 3southward below fthe4 slopes of Pisgah.

4The other king was gOg king of Bashan and his territory, who was of hthe remnant of the giants, iwho dwelt at Ashtaroth and at Edrei,

5and reigned over jMount Hermon, kover Salcah, over all Bashan, las far as the border of the Geshurites and the Maachathites, and over half of Gilead to the border of Sihon king of Heshbon.

6mThese Moses the servant of the LORD and the children of Israel had conquered; and nMoses the servant of the LORD had given it as a possession to the Reubenites, the Gadites, and half the tribe of Manasseh.

The Kings Conquered by Joshua

7And these are the kings of the country owhich Joshua and the children of Israel conquered on this side of the Jordan, on the west, from Baal Gad in the Valley of Lebanon as far as 5Mount Halak and the ascent to pSeir, which Joshua qgave to the tribes of Israel as a possession according to their divisions,

8rin the mountain country, in the lowlands, in the Jordan plain, in the slopes, in the wilderness, and in the South—sthe Hittites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites:

9tthe king of Jericho, one; uthe king of Ai, which is beside Bethel, one;

10vthe king of Jerusalem, one; the king of Hebron, one;

11the king of Jarmuth, one; the king of Lachish, one;

12the king of Eglon, one; wthe king of Gezer, one;

13xthe king of Debir, one; the king of Geder, one;

14the king of Hormah, one; the king of Arad, one;

15ythe king of Libnah, one; the king of Adullam, one;

16zthe king of Makkedah, one; athe king of Bethel, one;

17the king of Tappuah, one; bthe king of Hepher, one;

18the king of Aphek, one; the king of 6Lasharon, one;

19the king of Madon, one; cthe king of Hazor, one;

20the king of dShimron Meron, one; the king of Achshaph, one;

21the king of Taanach, one; the king of Megiddo, one;

22ethe king of Kedesh, one; the king of Jokneam in Carmel, one;

23the king of Dor in the fheights of Dor, one; the king of gthe people of Gilgal, one;

24the king of Tirzah, one—hall the kings, thirty-one.

Joshua 13

Remaining Land to Be Conquered

1Now Joshua awas old, advanced in years. And the LORD said to him: “You are old, advanced in years, and there remains very much land yet to be possessed.

2b“This is the land that yet remains: call the territory of the Philistines and all dthat of the Geshurites,

3e“from Sihor, which is east of Egypt, as far as the border of Ekron northward (which is counted as Canaanite); the ffive lords of the Philistines—the Gazites, the Ashdodites, the Ashkelonites, the Gittites, and the Ekronites; also gthe Avites;

4“from the south, all the land of the Canaanites, and Mearah that belongs to the Sidonians has far as Aphek, to the border of ithe Amorites;

5“the land of jthe 1Gebalites, and all Lebanon, toward the sunrise, kfrom Baal Gad below Mount Hermon as far as the entrance to Hamath;

6“all the inhabitants of the mountains from Lebanon as far as lthe 2Brook Misrephoth, and all the Sidonians—them mI will drive out from before the children of Israel; only ndivide3 it by lot to Israel as an inheritance, as I have commanded you.

7“Now therefore, divide this land as an inheritance to the nine tribes and half the tribe of Manasseh.”

The Land Divided East of the Jordan

8With the other half-tribe the Reubenites and the Gadites received their inheritance, owhich Moses had given them, pbeyond the Jordan eastward, as Moses the servant of the LORD had given them:

9from Aroer which is on the bank of the River Arnon, and the town that is in the midst of the ravine, qand all the plain of Medeba as far as Dibon;

10rall the cities of Sihon king of the Amorites, who reigned in Heshbon, as far as the border of the children of Ammon;

11sGilead, and the border of the Geshurites and Maachathites, all Mount Hermon, and all Bashan as far as Salcah;

12all the kingdom of Og in Bashan, who reigned in Ashtaroth and Edrei, who remained of tthe remnant of the giants; ufor Moses had 4defeated and 5cast out these.

13Nevertheless the children of Israel vdid not drive out the Geshurites or the Maachathites, but the Geshurites and the Maachathites dwell among the Israelites until this day.

14wOnly to the tribe of Levi he had given 6no inheritance; the sacrifices of the LORD God of Israel made by fire are their inheritance, xas He said to them.

The Land of Reuben

15yAnd Moses had given to the tribe of the children of Reuben an inheritance according to their families.

16Their territory was zfrom Aroer, which is on the bank of the River Arnon, aand the city that is in the midst of the ravine, band all the plain by Medeba;

17cHeshbon and all its cities that are in the plain: Dibon, Bamoth Baal, Beth Baal Meon,

18dJahaza, Kedemoth, Mephaath,

19eKirjathaim, fSibmah, Zereth Shahar on the mountain of the valley,

20Beth Peor, gthe slopes of Pisgah, and Beth Jeshimoth—

21hall the cities of the plain and all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, iwhom Moses had struck jwith the princes of Midian: Evi, Rekem, Zur, Hur, and Reba, who were princes of Sihon dwelling in the country.

22The children of Israel also killed with the sword kBalaam the son of Beor, the 7soothsayer, among those who were killed by them.

23And the border of the children of Reuben was the bank of the Jordan. This was the inheritance of the children of Reuben according to their families, the cities and their villages.

The Land of Gad

24lMoses also had given an inheritance to the tribe of Gad, to the children of Gad according to their families.

25mTheir territory was Jazer, and all the cities of Gilead, nand half the land of the Ammonites as far as Aroer, which is before oRabbah,

26and from Heshbon to Ramath Mizpah and Betonim, and from Mahanaim to the border of Debir,

27and in the valley pBeth Haram, Beth Nimrah, qSuccoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, with the Jordan as its border, as far as the edge rof the 8Sea of Chinnereth, on the other side of the Jordan eastward.

28This is the inheritance of the children of Gad according to their families, the cities and their villages.

Half the Tribe of Manasseh (East)

29sMoses also had given an inheritance to half the tribe of Manasseh; it was for half the tribe of the children of Manasseh according to their families:

30Their territory was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and tall the towns of Jair which are in Bashan, sixty cities;

31half of Gilead, and uAshtaroth and Edrei, cities of the kingdom of Og in Bashan, were for the vchildren of Machir the son of Manasseh, for half of the children of Machir according to their families.

32These are the areas which Moses had 9distributed as an inheritance in the plains of Moab on the other side of the Jordan, by Jericho eastward.

33wBut to the tribe of Levi Moses had given no inheritance; the LORD God of Israel was their inheritance, xas He had said to them.

Joshua 14

The Land Divided West of the Jordan

1These are the areas which the children of Israel inherited in the land of Canaan, awhich Eleazar the priest, Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel distributed as an inheritance to them.

2Their inheritance was bby lot, as the LORD had commanded by the hand of Moses, for the nine tribes and the half-tribe.

3cFor Moses had given the inheritance of the two tribes and the half-tribe on the other side of the Jordan; but to the Levites he had given no inheritance among them.

4For dthe children of Joseph were two tribes: Manasseh and Ephraim. And they gave no part to the Levites in the land, except ecities to dwell in, with their common-lands for their livestock and their property.

5fAs the LORD had commanded Moses, so the children of Israel did; and they divided the land.

Caleb Inherits Hebron

6Then the children of Judah came to Joshua in Gilgal. And Caleb the son of Jephunneh the gKenizzite said to him: “You know hthe word which the LORD said to Moses the man of God concerning iyou and me in Kadesh Barnea.

7“I was forty years old when Moses the servant of the LORD jsent me from Kadesh Barnea to spy out the land, and I brought back word to him as it was in my heart.

8“Nevertheless kmy brethren who went up with me made the 1heart of the people melt, but I wholly lfollowed the LORD my God.

9“So Moses swore on that day, saying, m‘Surely the land nwhere your foot has trodden shall be your inheritance and your children’s forever, because you have wholly followed the LORD my God.’

10“And now, behold, the LORD has kept me oalive, pas He said, these forty-five years, ever since the LORD spoke this word to Moses while Israel 2wandered in the wilderness; and now, here I am this day, eighty-five years old.

11q“As yet I am as strong this day as on the day that Moses sent me; just as my strength was then, so now is my strength for war, both rfor going out and for coming in.

12“Now therefore, give me this mountain of which the LORD spoke in that day; for you heard in that day how sthe Anakim were there, and that the cities were great and fortified. tIt may be that the LORD will be with me, and uI shall be able to drive them out as the LORD said.”

13And Joshua vblessed him, wand gave Hebron to Caleb the son of Jephunneh as an inheritance.

14xHebron therefore became the inheritance of Caleb the son of Jephunneh the Kenizzite to this day, because he ywholly followed the LORD God of Israel.

15And zthe name of Hebron formerly was Kirjath Arba (Arba was the greatest man among the Anakim). aThen the land had rest from war.

Joshua 15

The Land of Judah

1So this was the 1lot of the tribe of the children of Judah according to their families: aThe border of Edom at the bWilderness of Zin southward was the extreme southern boundary.

2And their csouthern border began at the shore of the Salt Sea, from the bay that faces southward.

3Then it went out to the southern side of dthe Ascent of Akrabbim, passed along to Zin, ascended on the south side of Kadesh Barnea, passed along to Hezron, went up to Adar, and went around to Karkaa.

4From there it passed etoward Azmon and went out to the Brook of Egypt; and the border ended at the sea. This shall be your southern border.

5The east border was the Salt Sea as far as the mouth of the Jordan. And the fborder on the northern quarter began at the bay of the sea at the mouth of the Jordan.

6The border went up to gBeth Hoglah and passed north of Beth Arabah; and the border went up hto the stone of Bohan the son of Reuben.

7Then the border went up toward iDebir from jthe Valley of Achor, and it turned northward toward Gilgal, which is before the Ascent of Adummim, which is on the south side of the valley. The border continued toward the waters of En Shemesh and ended at kEn Rogel.

8And the border went up lby the Valley of the Son of Hinnom to the southern slope of the mJebusite city (which is Jerusalem). The border went up to the top of the mountain that lies before the Valley of Hinnom westward, which is at the end of the Valley nof 2Rephaim northward.

9Then the border went around from the top of the hill to othe fountain of the water of Nephtoah, and extended to the cities of Mount Ephron. And the border went around pto Baalah (which is qKirjath Jearim).

10Then the border 3turned westward from Baalah to Mount Seir, passed along to the side of Mount Jearim on the north (which is Chesalon), went down to Beth Shemesh, and passed on to rTimnah.

11And the border went out to the side of sEkron northward. Then the border went around to Shicron, passed along to Mount Baalah, and extended to Jabneel; and the border ended at the sea.

12The west border was tthe coastline of the Great Sea. This is the boundary of the children of Judah all around according to their families.

Caleb Occupies Hebron and Debir

(Judg. 1:11–15)

13uNow to Caleb the son of Jephunneh he gave a share among the children of vJudah, according to the commandment of the LORD to Joshua, namely, wKirjath Arba, which is Hebron (Arba was the father of Anak).

14Caleb drove out xthe three sons of Anak from there: ySheshai, Ahiman, and Talmai, the children of Anak.

15Then zhe went up from there to the inhabitants of Debir (formerly the name of Debir was Kirjath Sepher).

16aAnd Caleb said, “He who 4attacks Kirjath Sepher and takes it, to him I will give Achsah my daughter as wife.”

17So bOthniel the cson of Kenaz, the brother of Caleb, took it; and he gave him dAchsah his daughter as wife.

18eNow it was so, when she came to him, that she persuaded him to ask her father for a field. So fshe dismounted from her donkey, and Caleb said to her, “What do you wish?”

19She answered, “Give me a gblessing; since you have given me land in the South, give me also springs of water.” So he gave her the upper springs and the lower springs.

The Cities of Judah

20This was the inheritance of the tribe of the children of Judah according to their families:

21The cities at the limits of the tribe of the children of Judah, toward the border of Edom in the South, were Kabzeel, hEder, Jagur,

22Kinah, Dimonah, Adadah,

23Kedesh, Hazor, Ithnan,

24iZiph, Telem, Bealoth,

25Hazor, Hadattah, Kerioth, Hezron (which is Hazor),

26Amam, Shema, Moladah,

27Hazar Gaddah, Heshmon, Beth Pelet,

28Hazar Shual, jBeersheba, Bizjothjah,

29Baalah, Ijim, Ezem,

30Eltolad, Chesil, kHormah,

31lZiklag, Madmannah, Sansannah,

32Lebaoth, Shilhim, Ain, and mRimmon: all the cities are twenty-nine, with their villages.

33In the lowland: nEshtaol, Zorah, Ashnah,

34Zanoah, En Gannim, Tappuah, Enam,

35Jarmuth, oAdullam, Socoh, Azekah,

36Sharaim, Adithaim, Gederah, and Gederothaim: fourteen cities with their villages;

37Zenan, Hadashah, Migdal Gad,

38Dilean, Mizpah, pJoktheel,

39qLachish, Bozkath, rEglon,

40Cabbon, 5Lahmas, Kithlish,

41Gederoth, Beth Dagon, Naamah, and Makkedah: sixteen cities with their villages;

42sLibnah, Ether, Ashan,

43Jiphtah, Ashnah, Nezib,

44Keilah, Achzib, and Mareshah: nine cities with their villages;

45Ekron, with its towns and villages;

46from Ekron to the sea, all that lay near tAshdod, with their villages;

47Ashdod with its towns and villages, Gaza with its towns and villages—as far as uthe Brook of Egypt and vthe Great Sea with its coastline.

48And in the mountain country: Shamir, Jattir, Sochoh,

49Dannah, Kirjath Sannah (which is Debir),

50Anab, Eshtemoh, Anim,

51wGoshen, Holon, and Giloh: eleven cities with their villages;

52Arab, Dumah, Eshean,

53Janum, Beth Tappuah, Aphekah,

54Humtah, xKirjath Arba (which is Hebron), and Zior: nine cities with their villages;

55yMaon, Carmel, Ziph, Juttah,

56Jezreel, Jokdeam, Zanoah,

57Kain, Gibeah, and Timnah: ten cities with their villages;

58Halhul, Beth Zur, Gedor,

59Maarath, Beth Anoth, and Eltekon: six cities with their villages;

60zKirjath Baal (which is Kirjath Jearim) and Rabbah: two cities with their villages.

61In the wilderness: Beth Arabah, Middin, Secacah,

62Nibshan, the City of Salt, and aEn Gedi: six cities with their villages.

63As for the Jebusites, the inhabitants of Jerusalem, bthe children of Judah could not drive them out; cbut the Jebusites dwell with the children of Judah at Jerusalem to this day. The Cities of Refuge

Joshua 16

Éphraim and West Manasseh

1The lot 1fell to the children of Joseph from the Jordan, by Jericho, to the waters of Jericho on the east, to the awilderness that goes up from Jericho through the mountains to 2Bethel,

2then went out 3from bBethel to Luz, passed along to the border of the Archites at Ataroth,

3and went down westward to the boundary of the Japhletites, cas far as the boundary of Lower Beth Horon to dGezer; and 4it ended at the sea.

4eSo the children of Joseph, Manasseh and Ephraim, took their 5inheritance.

The Land of Ephraim

5fThe border of the children of Ephraim, according to their families, was thus: The border of their inheritance on the east side was gAtaroth Addar has far as Upper Beth Horon.

6And the border went out toward the sea on the north side of iMichmethath; then the border went around eastward to Taanath Shiloh, and passed by it on the east of Janohah.

7Then it went down from Janohah to Ataroth and 6Naarah, reached to Jericho, and came out at the Jordan.

8The border went out from jTappuah westward to the kBrook Kanah, and 7it ended at the sea. This was the inheritance of the tribe of the children of Ephraim according to their families.

9lThe separate cities for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages.

10mAnd they did not drive out the Canaanites who dwelt in Gezer; but the Canaanites dwell among the Ephraimites to this day and have become forced laborers.

Joshua 17

The Other Half-Tribe of Manasseh (West)

1There was also a lot for the tribe of Manasseh, for he was the afirstborn of Joseph: namely for bMachir the firstborn of Manasseh, the father of Gilead, because he was a man of war; therefore he was given cGilead and Bashan.

2And there was a lot for dthe rest of the children of Manasseh according to their families: efor the children of 1Abiezer, the children of Helek, fthe children of Asriel, the children of Shechem, gthe children of Hepher, and the children of Shemida; these were the male children of Manasseh the son of Joseph according to their families.

3But hZelophehad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but only daughters. And these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

4And they came near before iEleazar the priest, before Joshua the son of Nun, and before the rulers, saying, j“The LORD commanded Moses to give us an 2inheritance among our brothers.” Therefore, according to the commandment of the LORD, he gave them an inheritance among their father’s brothers.

5Ten shares fell to kManasseh, besides the land of Gilead and Bashan, which were on the other side of the Jordan,

6because the daughters of Manasseh received an inheritance among his sons; and the rest of Manasseh’s sons had the land of Gilead.

7And the territory of Manasseh was from Asher to lMichmethath, that lies east of Shechem; and the border went along south to the inhabitants of En Tappuah.

8Manasseh had the land of Tappuah, but mTappuah on the border of Manasseh belonged to the children of Ephraim.

9And the 3border descended to the 4Brook Kanah, southward to the brook. nThese cities of Ephraim are among the cities of Manasseh. The border of Manasseh was on the north side of the brook; and it ended at the sea.

10Southward it was Ephraim’s, northward it was Manasseh’s, and the sea was its border. Manasseh’s territory was adjoining Asher on the north and Issachar on the east.

11And in Issachar and in Asher, oManasseh had pBeth Shean and its towns, Ibleam and its towns, the inhabitants of Dor and its towns, the inhabitants of En Dor and its towns, the inhabitants of Taanach and its towns, and the inhabitants of Megiddo and its towns—three hilly regions.

12Yet qthe children of Manasseh could not drive out the inhabitants of those cities, but the Canaanites were determined to dwell in that land.

13And it happened, when the children of Israel grew strong, that they put the Canaanites to rforced labor, but did not utterly drive them out.

More Land for Éphraim and Manasseh

14sThen the children of Joseph spoke to Joshua, saying, “Why have you given us only tone 5lot and one share to inherit, since we are ua great people, inasmuch as the LORD has blessed us until now?”

15So Joshua answered them, “If you are a great people, then go up to the forest country and clear a place for yourself there in the land of the Perizzites and the giants, since the mountains of Ephraim are too confined for you.”

16But the children of Joseph said, “The mountain country is not enough for us; and all the Canaanites who dwell in the land of the valley have vchariots of iron, both those who are of Beth Shean and its towns and those who are wof the Valley of Jezreel.”

17And Joshua spoke to the house of Joseph—to Ephraim and Manasseh—saying, “You are a great people and have great power; you shall not have only one 6lot,

18“but the mountain country shall be yours. Although it is wooded, you shall cut it down, and its 7farthest extent shall be yours; for you shall drive out the Canaanites, xthough they have iron chariots and are strong.”

Joshua 18

The Remainder of the Land Divided

1Now the whole congregation of the children of Israel assembled together aat Shiloh, and bset up the tabernacle of meeting there. And the land was subdued before them.

2But there remained among the children of Israel seven tribes which had not yet received their inheritance.

3Then Joshua said to the children of Israel: c“How long will you neglect to go and possess the land which the LORD God of your fathers has given you?

4“Pick out from among you three men for each tribe, and I will send them; they shall rise and go through the land, survey it according to their inheritance, and come back to me.

5“And they shall divide it into seven parts. dJudah shall remain in their territory on the south, and the ehouse of Joseph shall remain in their territory on the north.

6“You shall therefore 1survey the land in seven parts and bring the survey here to me, fthat I may cast lots for you here before the LORD our God.

7g“But the Levites have no part among you, for the priesthood of the LORD is their inheritance. hAnd Gad, Reuben, and half the tribe of Manasseh have received their inheritance beyond the Jordan on the east, which Moses the servant of the LORD gave them.”

8Then the men arose to go away; and Joshua charged those who went to 2survey the land, saying, “Go, walk ithrough the land, survey it, and come back to me, that I may cast lots for you here before the LORD in Shiloh.”

9So the men went, passed through the land, and 3wrote the survey in a book in seven parts by cities; and they came to Joshua at the camp in Shiloh.

10Then Joshua cast jlots for them in Shiloh before the LORD, and there kJoshua divided the land to the children of Israel according to their 4divisions.

The Land of Benjamin

11lNow the lot of the tribe of the children of Benjamin came up according to their families, and the territory of their lot came out between the children of Judah and the children of Joseph.

12mTheir border on the north side began at the Jordan, and the border went up to the side of Jericho on the north, and went up through the mountains westward; it ended at the Wilderness of Beth Aven.

13The border went over from there toward Luz, to the side of Luz n(which is Bethel) southward; and the border descended to Ataroth Addar, near the hill that lies on the south side oof Lower Beth Horon.

14Then the border extended around the west side to the south, from the hill that lies before Beth Horon southward; and 5it ended at pKirjath Baal (which is Kirjath Jearim), a city of the children of Judah. This was the west side.

15The south side began at the end of Kirjath Jearim, and the border extended on the west and went out to qthe spring of the waters of Nephtoah.

16Then the border came down to the end of the mountain that lies before rthe Valley of the Son of Hinnom, which is in the Valley of the 6Rephaim on the north, descended to the Valley of Hinnom, to the side of the Jebusite city on the south, and descended to sEn Rogel.

17And it went around from the north, went out to En Shemesh, and extended toward Geliloth, which is before the Ascent of Adummim, and descended to tthe stone of Bohan the son of Reuben.

18Then it passed along toward the north side of 7Arabah, and went down to Arabah.

19And the border passed along to the north side of Beth Hoglah; then 8the border ended at the north bay at the uSalt Sea, at the south end of the Jordan. This was the southern boundary.

20The Jordan was its border on the east side. This was the inheritance of the children of Benjamin, according to its boundaries all around, according to their families.

21Now the cities of the tribe of the children of Benjamin, according to their families, were Jericho, Beth Hoglah, Emek Keziz,

22Beth Arabah, Zemaraim, Bethel,

23Avim, Parah, Ophrah,

24Chephar Haammoni, Ophni, and Gaba: twelve cities with their villages;

25vGibeon, wRamah, Beeroth,

26Mizpah, Chephirah, Mozah,

27Rekem, Irpeel, Taralah,

28Zelah, Eleph, xJebus (which is Jerusalem), Gibeath, and Kirjath: fourteen cities with their villages. This was the inheritance of the children of Benjamin according to their families.

Joshua 19

Simeon’s Inheritance with Judah

1The asecond lot came out for Simeon, for the tribe of the children of Simeon according to their families. bAnd their inheritance was within the inheritance of the children of Judah.

2cThey had in their inheritance Beersheba (Sheba), Moladah,

3Hazar Shual, Balah, Ezem,

4Eltolad, Bethul, Hormah,

5Ziklag, Beth Marcaboth, Hazar Susah,

6Beth Lebaoth, and Sharuhen: thirteen cities and their villages;

7Ain, Rimmon, Ether, and Ashan: four cities and their villages;

8and all the villages that were all around these cities as far as Baalath Beer, dRamah of the South. This was the inheritance of the tribe of the children of Simeon according to their families.

9The inheritance of the children of Simeon was included in the share of the children of Judah, for the share of the children of Judah was 1too much for them. eTherefore the children of Simeon had their inheritance within the inheritance of 2that people.

The Land of Zebulun

10The third lot came out for the children of Zebulun according to their families, and the border of their inheritance was as far as Sarid.

11fTheir border went toward the west and to Maralah, went to Dabbasheth, and extended along the brook that is geast of Jokneam.

12Then from Sarid it went eastward toward the sunrise along the border of Chisloth Tabor, and went out toward hDaberath, bypassing Japhia.

13And from there it passed along on the east of iGath Hepher, toward Eth Kazin, and extended to Rimmon, which borders on Neah.

14Then the border went around it on the north side of Hannathon, and 3it ended in the Valley of Jiphthah El.

15Included were Kattath, Nahallal, Shimron, Idalah, and Bethlehem: twelve cities with their villages.

16This was the inheritance of the children of Zebulun according to their families, these cities with their villages.

The Land of Issachar

17The fourth lot came out to Issachar, for the children of Issachar according to their families.

18And their territory went to Jezreel, and included Chesulloth, Shunem,

19Haphraim, Shion, Anaharath,

20Rabbith, Kishion, Abez,

21Remeth, En Gannim, En Haddah, and Beth Pazzez.

22And the border reached to Tabor, Shahazimah, and jBeth Shemesh; their border ended at the Jordan: sixteen cities with their villages.

23This was the inheritance of the tribe of the children of Issachar according to their families, the cities and their villages.

The Land of Asher

24kThe fifth lot came out for the tribe of the children of Asher according to their families.

25And their territory included Helkath, Hali, Beten, Achshaph,

26Alammelech, Amad, and Mishal; it reached to lMount Carmel westward, along the Brook Shihor Libnath.

27It turned toward the sunrise to Beth Dagon; and it reached to Zebulun and to the Valley of Jiphthah El, then northward beyond Beth Emek and Neiel, bypassing mCabul which was on the left,

28including 4Ebron, Rehob, Hammon, and Kanah, nas far as Greater Sidon.

29And the border turned to Ramah and to the fortified city of Tyre; then the border turned to Hosah, and ended at the sea by the region of oAchzib.

30Also Ummah, Aphek, and Rehob were included: twenty-two cities with their villages.

31This was the inheritance of the tribe of the children of Asher according to their families, these cities with their villages.

The Land of Naphtali

32pThe sixth lot came out to the children of Naphtali, for the children of Naphtali according to their families.

33And their border began at Heleph, enclosing the territory from the terebinth tree in Zaanannim, Adami Nekeb, and Jabneel, as far as Lakkum; 5it ended at the Jordan.

34qFrom Heleph the border extended westward to Aznoth Tabor, and went out from there toward Hukkok; it adjoined Zebulun on the south side and Asher on the west side, and ended at Judah by the Jordan toward the sunrise.

35And the fortified cities are Ziddim, Zer, Hammath, Rakkath, Chinnereth,

36Adamah, Ramah, Hazor,

37rKedesh, Edrei, En Hazor,

38Iron, Migdal El, Horem, Beth Anath, and Beth Shemesh: nineteen cities with their villages.

39This was the inheritance of the tribe of the children of Naphtali according to their families, the cities and their villages.

The Land of Dan

40sThe seventh lot came out for the tribe of the children of Dan according to their families.

41And the territory of their inheritance was Zorah, tEshtaol, Ir Shemesh,

42uShaalabbin, vAijalon, Jethlah,

43Elon, Timnah, wEkron,

44Eltekeh, Gibbethon, Baalath,

45Jehud, Bene Berak, Gath Rimmon,

46Me Jarkon, and Rakkon, with the region 6near 7Joppa.

47And the xborder of the children of Dan went beyond these, because the children of Dan went up to fight against Leshem and took it; and they struck it with the edge of the sword, took possession of it, and dwelt in it. They called Leshem, yDan, after the name of Dan their father.

48This is the inheritance of the tribe of the children of Dan according to their families, these cities with their villages.

Joshua’s Inheritance

49When they had 8made an end of dividing the land as an inheritance according to their borders, the children of Israel gave an inheritance among them to Joshua the son of Nun.

50According to the word of the LORD they gave him the city which he asked for, zTimnath aSerah in the mountains of Ephraim; and he built the city and dwelt in it.

51bThese were the inheritances which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel divided as an inheritance by lot cin Shiloh before the LORD, at the door of the tabernacle of meeting. So they made an end of dividing the country.

Joshua 20

The Cities of Refuge

(Num. 35:9–28; Deut. 19:1–13)

1The LORD also spoke to Joshua, saying,

2“Speak to the children of Israel, saying: a‘Appoint1 for yourselves cities of refuge, of which I spoke to you through Moses,

3‘that the slayer who kills a person accidentally or unintentionally may flee there; and they shall be your refuge from the avenger of blood.

4‘And when he flees to one of those cities, and stands at the entrance of the gate of the city, and 2declares his case in the hearing of the elders of that city, they shall take him into the city as one of them, and give him a place, that he may dwell among them.

5b‘Then if the avenger of blood pursues him, they shall not deliver the slayer into his hand, because he struck his neighbor unintentionally, but did not hate him beforehand.

6‘And he shall dwell in that city cuntil he stands before the congregation for judgment, and until the death of the one who is high priest in those days. Then the slayer may return and come to his own city and his own house, to the city from which he fled.’ ”

7So they appointed dKedesh in Galilee, in the mountains of Naphtali, eShechem in the mountains of Ephraim, and fKirjath Arba (which is Hebron) in gthe mountains of Judah.

8And on the other side of the Jordan, by Jericho eastward, they assigned hBezer in the wilderness on the plain, from the tribe of Reuben, iRamoth in Gilead, from the tribe of Gad, and jGolan in Bashan, from the tribe of Manasseh.

9kThese were the cities appointed for all the children of Israel and for the stranger who 3dwelt among them, that whoever killed a person accidentally might flee there, and not die by the hand of the avenger of blood luntil he stood before the congregation.

Joshua 21

Cities of the Levites

(1 Chr. 6:54–81)

1Then the heads of the fathers’ houses of the aLevites came near to bEleazar the priest, to Joshua the son of Nun, and to the heads of the fathers’ houses of the tribes of the children of Israel.

2And they spoke to them at cShiloh in the land of Canaan, saying, d“The LORD commanded through Moses to give us cities to dwell in, with their common-lands for our livestock.”

3So the children of Israel gave to the Levites from their inheritance, at the commandment of the LORD, these cities and their common-lands:

4Now the lot came out for the families of the Kohathites. And ethe children of Aaron the priest, who were of the Levites, fhad thirteen cities by lot from the tribe of Judah, from the tribe of Simeon, and from the tribe of Benjamin.

5gThe rest of the children of Kohath had ten cities by lot from the families of the tribe of Ephraim, from the tribe of Dan, and from the half-tribe of Manasseh.

6And hthe children of Gershon had thirteen cities by lot from the families of the tribe of Issachar, from the tribe of Asher, from the tribe of Naphtali, and from the half-tribe of Manasseh in Bashan.

7iThe children of Merari according to their families had twelve cities from the tribe of Reuben, from the tribe of Gad, and from the tribe of Zebulun.

8jAnd the children of Israel gave these cities with their common-lands by lot to the Levites, kas the LORD had commanded by the hand of Moses.

9So they gave from the tribe of the children of Judah and from the tribe of the children of Simeon these cities which are 1designated by name,

10which were for the children of Aaron, one of the families of the Kohathites, who were of the children of Levi; for the lot was theirs first.

11lAnd they gave them 2Kirjath Arba (Arba was the father of mAnak), nwhich is Hebron, in the mountains of Judah, with the common-land surrounding it.

12But othe fields of the city and its villages they gave to Caleb the son of Jephunneh as his possession.

13Thus pto the children of Aaron the priest they gave qHebron with its common-land (a city of refuge for the slayer), rLibnah with its common-land,

14sJattir with its common-land, tEshtemoa with its common-land,

15uHolon with its common-land, vDebir with its common-land,

16wAin with its common-land, xJuttah with its common-land, and yBeth Shemesh with its common-land: nine cities from those two tribes;

17and from the tribe of Benjamin, zGibeon with its common-land, aGeba with its common-land,

18Anathoth with its common-land, and bAlmon with its common-land: four cities.

19All the cities of the children of Aaron, the priests, were thirteen cities with their common-lands.

20cAnd the families of the children of Kohath, the Levites, the rest of the children of Kohath, even they had the cities of their 3lot from the tribe of Ephraim.

21For they gave them dShechem with its common-land in the mountains of Ephraim (a city of refuge for the slayer), eGezer with its common-land,

22Kibzaim with its common-land, and Beth Horon with its common-land: four cities;

23and from the tribe of Dan, Eltekeh with its common-land, Gibbethon with its common-land,

24fAijalon with its common-land, and Gath Rimmon with its common-land: four cities;

25and from the half-tribe of Manasseh, Tanach with its common-land and Gath Rimmon with its common-land: two cities.

26All the ten cities with their common-lands were for the rest of the families of the children of Kohath.

27gAlso to the children of Gershon, of the families of the Levites, from the other half-tribe of Manasseh, they gave hGolan in Bashan with its common-land (a city of refuge for the slayer), and Be Eshterah with its common-land: two cities;

28and from the tribe of Issachar, Kishion with its common-land, Daberath with its common-land,

29Jarmuth with its common-land, and En Gannim with its common-land: four cities;

30and from the tribe of Asher, Mishal with its common-land, Abdon with its common-land,

31Helkath with its common-land, and Rehob with its common-land: four cities;

32and from the tribe of Naphtali, iKedesh in Galilee with its common-land (a city of refuge for the slayer), Hammoth Dor with its common-land, and Kartan with its common-land: three cities.

33All the cities of the Gershonites according to their families were thirteen cities with their common-lands.

34jAnd to the families of the children of Merari, the rest of the Levites, from the tribe of Zebulun, Jokneam with its common-land, Kartah with its common-land,

35Dimnah with its common-land, and Nahalal with its common-land: four cities;

364and from the tribe of Reuben, kBezer with its common-land, Jahaz with its common-land,

37Kedemoth with its common-land, and Mephaath with its common-land: four cities;

38and from the tribe of Gad, lRamoth in Gilead with its common-land (a city of refuge for the slayer), Mahanaim with its common-land,

39Heshbon with its common-land, and Jazer with its common-land: four cities in all.

40So all the cities for the children of Merari according to their families, the rest of the families of the Levites, were by their lot twelve cities.

41mAll the cities of the Levites within the possession of the children of Israel were forty-eight cities with their common-lands.

42Every one of these cities had its common-land surrounding it; thus were all these cities.

The Promise Fulfilled

43So the LORD gave to Israel nall the land of which He had sworn to give to their fathers, and they otook possession of it and dwelt in it.

44pThe LORD gave them qrest all around, according to all that He had sworn to their fathers. And rnot a man of all their enemies stood against them; the LORD delivered all their enemies into their hand.

45sNot a word failed of any good thing which the LORD had spoken to the house of Israel. All came to pass.

Joshua 22

Eastern Tribes Return to Their Lands

1Then Joshua called the Reubenites, the Gadites, and half the tribe of Manasseh,

2and said to them: “You have kept aall that Moses the servant of the LORD commanded you, band have obeyed my voice in all that I commanded you.

3“You have not 1left your brethren these many days, up to this day, but have kept the charge of the commandment of the LORD your God.

4“And now the LORD your God has given crest to your brethren, as He promised them; now therefore, return and go to your tents and to the land of your possession, dwhich Moses the servant of the LORD gave you on the other side of the Jordan.

5“But etake2 careful heed to do the commandment and the law which Moses the servant of the LORD commanded you, fto love the LORD your God, to walk in all His ways, to keep His commandments, to hold fast to Him, and to serve Him with all your heart and with all your soul.”

6So Joshua gblessed them and sent them away, and they went to their tents.

7Now to half the tribe of Manasseh Moses had given a possession in Bashan, hbut to the other half of it Joshua gave a possession among their brethren on this side of the Jordan, westward. And indeed, when Joshua sent them away to their tents, he blessed them,

8and spoke to them, saying, “Return with much riches to your tents, with very much livestock, with silver, with gold, with bronze, with iron, and with very much clothing. iDivide the 3spoil of your enemies with your brethren.”

9So the children of Reuben, the children of Gad, and half the tribe of Manasseh returned, and departed from the children of Israel at Shiloh, which is in the land of Canaan, to go to jthe country of Gilead, to the land of their possession, which they had obtained according to the word of the LORD by the hand of Moses.

An Altar by the Jordan

10And when they came to the region of the Jordan which is in the land of Canaan, the children of Reuben, the children of Gad, and half the tribe of Manasseh built an altar there by the Jordan—a great, impressive altar.

11Now the children of Israel kheard someone say, “Behold, the children of Reuben, the children of Gad, and half the tribe of Manasseh have built an altar on the 4frontier of the land of Canaan, in the region of the Jordan—on the children of Israel’s side.”

12And when the children of Israel heard of it, lthe whole congregation of the children of Israel gathered together at Shiloh to go to war against them.

13Then the children of Israel msent nPhinehas the son of Eleazar the priest to the children of Reuben, to the children of Gad, and to half the tribe of Manasseh, into the land of Gilead,

14and with him ten rulers, one ruler each from the chief house of every tribe of Israel; and oeach one was the head of the house of his father among the 5divisions of Israel.

15Then they came to the children of Reuben, to the children of Gad, and to half the tribe of Manasseh, to the land of Gilead, and they spoke with them, saying,

16“Thus says the whole congregation of the LORD: ‘What ptreachery6 is this that you have committed against the God of Israel, to turn away this day from following the LORD, in that you have built for yourselves an altar, qthat you might rebel this day against the LORD?

17‘Is the iniquity rof Peor not enough for us, from which we are not cleansed till this day, although there was a plague in the congregation of the LORD,

18‘but that you must turn away this day from following the LORD? And it shall be, if you rebel today against the LORD, that tomorrow sHe will be angry with the whole congregation of Israel.

197‘Nevertheless, if the land of your possession is unclean, then cross over to the land of the possession of the LORD, twhere the LORD’s tabernacle stands, and take possession among us; but do not rebel against the LORD, nor rebel against us, by building yourselves an altar besides the altar of the LORD our God.

20u‘Did not Achan the son of Zerah 8commit a trespass in the 9accursed thing, and wrath fell on all the congregation of Israel? And that man did not perish alone in his iniquity.’ ”

21Then the children of Reuben, the children of Gad, and half the tribe of Manasseh answered and said to the heads of the 10divisions of Israel:

22“The LORD vGod of gods, the LORD God of gods, He wknows, and let Israel itself know—if it is in rebellion, or if in treachery against the LORD, do not save us this day.

23“If we have built ourselves an altar to turn from following the LORD, or if to offer on it burnt offerings or grain offerings, or if to offer peace offerings on it, let the LORD Himself xrequire an account.

24“But in fact we have done it 11for fear, for a reason, saying, ‘In time to come your descendants may speak to our descendants, saying, “What have you to do with the LORD God of Israel?

25“For the LORD has made the Jordan a border between you and us, you children of Reuben and children of Gad. You have no part in the LORD.” So your descendants would make our descendants cease fearing the LORD.’

26“Therefore we said, ‘Let us now prepare to build ourselves an altar, not for burnt offering nor for sacrifice,

27‘but that it may be ya 12witness between you and us and our generations after us, that we may zperform the service of the LORD before Him with our burnt offerings, with our sacrifices, and with our peace offerings; that your descendants may not say to our descendants in time to come, “You have no part in the LORD.” ’

28“Therefore we said that it will be, when they say this to us or to our generations in time to come, that we may say, ‘Here is the replica of the altar of the LORD which our fathers made, though not for burnt offerings nor for sacrifices; but it is a witness between you and us.’

29“Far be it from us that we should rebel against the LORD, and turn from following the LORD this day, ato build an altar for burnt offerings, for grain offerings, or for sacrifices, besides the altar of the LORD our God which is before His tabernacle.”

30Now when Phinehas the priest and the rulers of the congregation, the heads of the 13divisions of Israel who were with him, heard the words that the children of Reuben, the children of Gad, and the children of Manasseh spoke, it pleased them.

31Then Phinehas the son of Eleazar the priest said to the children of Reuben, the children of Gad, and the children of Manasseh, “This day we perceive that the LORD is bamong us, because you have not committed this treachery against the LORD. Now you have delivered the children of Israel out of the hand of the LORD.”

32And Phinehas the son of Eleazar the priest, and the rulers, returned from the children of Reuben and the children of Gad, from the land of Gilead to the land of Canaan, to the children of Israel, and brought back word to them.

33So the thing pleased the children of Israel, and the children of Israel cblessed God; they spoke no more of going against them in battle, to destroy the land where the children of Reuben and Gad dwelt.

34The children of Reuben and the children of 14Gad called the altar, Witness, “For it is a witness between us that the LORD is God.”

Joshua 23

Joshua’s Farewell Address

1Now it came to pass, a long time after the LORD ahad given rest to Israel from all their enemies round about, that Joshua bwas old, advanced in age.

2And Joshua ccalled for all Israel, for their elders, for their heads, for their judges, and for their officers, and said to them: “I am old, advanced in age.

3“You have seen all that the dLORD your God has done to all these nations because of you, for the eLORD your God is He who has fought for you.

4“See, fI have divided to you by lot these nations that remain, to be an inheritance for your tribes, from the Jordan, with all the nations that I have cut off, as far as the Great Sea westward.

5“And the LORD your God gwill expel them from before you and drive them out of your sight. So you shall possess their land, has the LORD your God promised you.

6i“Therefore be very courageous to keep and to do all that is written in the Book of the Law of Moses, jlest you turn aside from it to the right hand or to the left,

7“and lest you kgo1 among these nations, these who remain among you. You shall not lmake mention of the name of their gods, nor cause anyone to mswear by them; you shall not nserve them nor bow down to them,

8“but you shall ohold fast to the LORD your God, as you have done to this day.

9p“For the LORD has 2driven out from before you great and strong nations; but as for you, no one has been able to stand against you to this day.

10q“One man of you shall chase a thousand, for the LORD your God is He who fights for you, ras He promised you.

11s“Therefore take careful heed to yourselves, that you love the LORD your God.

12“Or else, if indeed you do tgo back, and cling to the remnant of these nations—these that remain among you—and umake marriages with them, and go in to them and they to you,

13“know for certain that vthe LORD your God will no longer drive out these nations from before you. wBut they shall be snares and traps to you, and scourges on your sides and thorns in your eyes, until you perish from this good land which the LORD your God has given you.

14“Behold, this day xI3 am going the way of all the earth. And you know in all your hearts and in all your souls that ynot one thing has failed of all the good things which the LORD your God spoke concerning you. All have come to pass for you; not one word of them has failed.

15z“Therefore it shall come to pass, that as all the good things have come upon you which the LORD your God promised you, so the LORD will bring upon you aall harmful things, until He has destroyed you from this good land which the LORD your God has given you.

164“When you have transgressed the covenant of the LORD your God, which He commanded you, and have gone and served other gods, and bowed down to them, then the banger of the LORD will burn against you, and you shall perish quickly from the good land which He has given you.”

Joshua 24

The Covenant at Shechem

(cf. Ex. 24:9–18)

1Then Joshua gathered all the tribes of Israel to aShechem and bcalled for the elders of Israel, for their heads, for their judges, and for their officers; and they cpresented themselves before God.

2And Joshua said to all the people, “Thus says the LORD God of Israel: d‘Your fathers, including Terah, the father of Abraham and the father of Nahor, dwelt on the other side of 1the River in old times; and ethey served other gods.

3f‘Then I took your father Abraham from the other side of 2the River, led him throughout all the land of Canaan, and multiplied his 3descendants and ggave him Isaac.

4‘To Isaac I gave hJacob and Esau. To iEsau I gave the mountains of Seir to possess, jbut Jacob and his children went down to Egypt.

5k‘Also I sent Moses and Aaron, and lI plagued Egypt, according to what I did among them. Afterward I brought you out.

6‘Then I mbrought your fathers out of Egypt, and you came to the sea; and the Egyptians pursued your fathers with chariots and horsemen to the Red Sea.

7‘So they cried out to the LORD; and He put ndarkness between you and the Egyptians, brought the sea upon them, and covered them. And oyour eyes saw what I did in Egypt. Then you dwelt in the wilderness pa long time.

8‘And I brought you into the land of the Amorites, who dwelt on the other side of the Jordan, qand they fought with you. But I gave them into your hand, that you might possess their land, and I destroyed them from before you.

9‘Then rBalak the son of Zippor, king of Moab, arose to make war against Israel, and ssent and called Balaam the son of Beor to curse you.

10t‘But I would not listen to Balaam; utherefore he continued to bless you. So I delivered you out of his hand.

11‘Then vyou went over the Jordan and came to Jericho. And wthe men of Jericho fought against you—also the Amorites, the Perizzites, the Canaanites, the Hittites, the Girgashites, the Hivites, and the Jebusites. But I delivered them into your hand.

12x‘I sent the hornet before you which drove them out from before you, also the two kings of the Amorites, but ynot with your sword or with your bow.

13‘I have given you a land for which you did not labor, and zcities which you did not build, and you dwell in them; you eat of the vineyards and olive groves which you did not plant.’

14a“Now therefore, fear the LORD, serve Him in bsincerity and in truth, and cput away the gods which your fathers served on the other side of 4the River and din Egypt. Serve the LORD!

15“And if it seems evil to you to serve the LORD, echoose for yourselves this day whom you will serve, whether fthe gods which your fathers served that were on the other side of 5the River, or gthe gods of the Amorites, in whose land you dwell. hBut as for me and my house, we will serve the LORD.”

16So the people answered and said: “Far be it from us that we should forsake the LORD to serve other gods;

17“for the LORD our God is He who brought us and our fathers up out of the land of Egypt, from the house of bondage, who did those great signs in our sight, and preserved us in all the way that we went and among all the people through whom we passed.

18“And the LORD drove out from before us all the people, including the Amorites who dwelt in the land. iWe also will serve the LORD, for He is our God.”

19But Joshua said to the people, j“You cannot serve the LORD, for He is a kholy God. He is la jealous God; mHe will not forgive your transgressions nor your sins.

20n“If you forsake the LORD and serve foreign gods, othen He will turn and do you harm and consume you, after He has done you good.”

21And the people said to Joshua, “No, but we will serve the LORD!”

22So Joshua said to the people, “You are witnesses against yourselves that pyou have chosen the LORD for yourselves, to serve Him.” And they said, “We are witnesses!”

23“Now therefore,” he said, q“put away the foreign gods which are among you, and rincline your heart to the LORD God of Israel.”

24And the people ssaid to Joshua, “The LORD our God we will serve, and His voice we will obey!”

25So Joshua tmade6 a covenant with the people that day, and made for them a statute and an ordinance uin Shechem.

26Then Joshua vwrote these words in the Book of the Law of God. And he took wa large stone, and xset it up there yunder the oak that was by the sanctuary of the LORD.

27And Joshua said to all the people, “Behold, this stone shall be za witness to us, for ait has heard all the words of the LORD which He spoke to us. It shall therefore be a witness to you, lest you deny your God.”

28So bJoshua let the people depart, each to his own inheritance.

Death of Joshua and Eleazar

29cNow it came to pass after these things that Joshua the son of Nun, the servant of the LORD, died, being one hundred and ten years old.

30And they buried him within the border of his inheritance at dTimnath Serah, which is in the mountains of Ephraim, on the north side of Mount Gaash.

31eIsrael served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, who had fknown all the works of the LORD which He had done for Israel.

32gThe bones of Joseph, which the children of Israel had brought up out of Egypt, they buried at Shechem, in the plot of ground hwhich Jacob had bought from the sons of Hamor the father of Shechem for one hundred 7pieces of silver, and which had become an inheritance of the children of Joseph.

33And iEleazar the son of Aaron died. They buried him in a hill belonging to jPhinehas his son, which was given to him in the mountains of Ephraim.

Joshua Commentaries

Joshua 1

1:2 the land which I am giving. This is the land God promised in His covenant with Abraham and often reaffirmed later (Gen. 12:7; 13:14–15; 15:18–21).

1:4 Borders of the Promised Land are: west, the Mediterranean seacoast; east, Euphrates River far to the east; south, the wilderness over to the Nile of Egypt; north, Lebanon.

1:5 The promise of divine power for Joshua’s task.

1:6 I swore to their fathers. Cf. Gen. 12:7; 15:18–21; 17:8; 26:3; 28:13; 35:12 to Abraham, Isaac, and Jacob.

1:7 strong and very courageous. See note on Deut. 31:6–8.

1:8 This Book of the Law. A reference to Scripture, specifically Genesis through Deuteronomy, written by Moses (cf. Ex. 17:14; Deut. 31:9–11, 24). meditate in it. To read with thoughtfulness, to linger over God’s Word. The parts of Scripture they possessed have always been the main spiritual food of those who served Him, e.g., Job (Job 23:12); the psalmist (Ps. 1:1–3); Jeremiah (Jer. 15:16); and Jesus (John 4:34). prosperous…good success. The promise of God’s blessing on the great responsibility God has given Joshua. The principle here is central to all spiritual effort and enterprise, namely the deep understanding and application of Scripture at all times.

1:9 LORD…is with you. This assurance has always been the staying sufficiency for His servants such as: Abraham (Gen. 15:1); Moses and his people (Ex. 14:13); Isaiah (Is. 41:10); Jeremiah (Jer. 1:7, 8); and Christians through the centuries (Matt. 28:20; Heb. 13:5).

1:11 within three days. In some cases, events which took place before this announcement and these 3 days (cf. 3:2) are described later on, e.g., Joshua’s sending two scouts to check out the Land (2:22).

Josh. 1:11

Joshua’s Preparation for Ministry

1. Ex. 17:9, 10, 13–14 Joshua led the victorious battle against the Amalekites.

2. Ex. 24:13 Joshua, the servant of Moses, accompanied the Jewish leader to the mountain of God (cf. 32:17).

3. Num. 11:28 Joshua was the attendant of Moses from his youth.

4. Num. 13:16 Moses changed his name from Hosea (“salvation”) to Joshua (“the Lord saves”).

5. Num. 14:6–10, 30, 38 Joshua, along with Caleb, spied out the land of Canaan with 10 others. Only Joshua and Caleb urged the nation to possess the land and, thus, only they of the 12 actually entered Canaan.

6. Num. 27:18 Joshua was indwelt by the Holy Spirit.

7. Num. 27:18–23 Joshua was commissioned for spiritual service the first time, to assist Moses.

8. Num. 32:12 Joshua followed the Lord fully.

9. Deut. 31:23 Joshua was commissioned a second time, to replace Moses.

10. Deut. 34:9 Joshua was filled with the spirit of wisdom.

1:12 half the tribe of Manasseh. In Gen. 48 Jacob blessed both sons of Joseph, Ephraim, and Manasseh, so that Joseph actually received a double blessing (Gen. 48:22). This allowed for 12 allotments of the Land, Levi being excluded because of priestly function.

1:13–18 The LORD …is giving you this land. God gave them these lands directly across the Jordan River on the E. (cf. Num. 32). Yet, it was their duty to assist the other tribes of Israel to invade and conquer their allotted land to the W.

Joshua 2

2:1 two men…to spy. These scouts would inform Joshua on various features of the topography, food, drinking water, and defenses to be overcome in the invasion. Acacia Grove…Jericho. The grove (cf. 3:1) was situated in foothills about 7 mi. E of the Jordan, and Jericho lay seven mi. W of the river. house of a harlot. Their purpose was not impure; rather, the spies sought a place where they would not be conspicuous. Resorting to such a house would be a good cover, from where they might learn something of Jericho. Also, a house on the city wall (v. 15) would allow a quick getaway. In spite of this precaution, their presence became known (vv. 2, 3). God, in His sovereign providence, wanted them there for the salvation of the harlot. She would provide an example of His saving by faith a woman at the bottom of the social strata, as He saved Abraham at the top (cf. James 2:18–25). Most importantly, by God’s grace she was in the Messianic line (Matt. 1:5).

2:2 the king. He was not over a broad domain, but only the city-state. Kings over other city areas appear later during this conquest (cf. 8:23; 12:24).

2:4, 5 Cf. vv. 9–11. Lying is sin to God (Ex. 20:16), for He cannot lie (Titus 1:2). God commended her faith (Heb. 11:31; James 2:25) as expressed in vv. 9–16, not her lie. He never condones any sin, yet none are without some sin (cf. Rom. 3:23), thus the need for forgiveness. But He also honors true faith, small as it is, and imparts saving grace (Ex. 34:7).

2:6 stalks of flax. These fibers, used for making linen, were stems about 3 feet long, left to sit in water, then piled in the sun or on a level roof to dry.

2:11 God in heaven above and on earth beneath. She confessed the realization that He is the sovereign Creator and Sustainer of all that exists (cf. Deut. 4:39; Acts 14:15; 17:23–28), thus the Supreme One.

2:15, 16 Her home was on the city wall, with the Jordan (v. 7) to the E. The rugged mountains to the W provided many hiding places.

2:18 cord. A different word from “rope” (v. 15). Scarlet, unlike drab green, brown, gray, etc., is better seen to mark the house for protection. The color also is fitting for these whose blood (v. 19) was under God’s pledge of safety.

Joshua 3

3:3 the ark. Symbolized God’s presence going before His people. Kohathites customarily carried the ark (Num. 4:15; 7:9), but in this unusual case the Levitical priests transported it, as in Josh. 6:6 and 1 Kin. 8:3–6.

3:4 two thousand cubits. 1,000 yards.

3:8 stand in the Jordan. The priests were to stand there to permit time for God’s words (v. 9) to stimulate reflection on the greatness of God’s eminent action in giving the Land as He showed His presence (v. 10). Also, it was a preparation to allow the people following to get set for God’s miracle which stopped the waters for a crossing (vv. 13–17).

3:10 Canaanite people to be killed or defeated were sinful to the point of extreme (cf. Gen. 15:16; Lev. 18:24, 25). God, as moral judge, has the right to deal with all people, as at the end (Rev. 20:11–15) or any other time when He deems it appropriate for His purposes. The question is not why God chose to destroy these sinners, but why He had let them live so long, and why all sinners are not destroyed far sooner than they are. It is grace that allows any sinner to draw one more breath of life (cf. Gen. 2:17; Ezek. 18:20; Rom. 6:23).

Josh. 3:11

The Peoples Around the Promised Land

(cf. Ex. 34:10-17; Deut. 20:17; Josh. 3:10; 9:1; 24:11)

1. AMALEKITES The descendants of Amalek, the grandson of Esau (Gen. 36:12), who dwelt S of Palestine in the Negev.

2. AMMONITES The descendants of Ammon, the grandson of Lot by his youngest daughter (Gen. 19:38), who lived E of the Jordan River and N of Moab.

3. AMORITES A general term for the inhabitants of the Land, but especially for the descendants of Canaan who inhabited the hill country on both sides of the Jordan.

4. CANAANITES Broadly speaking, these are the descendants of Canaan, son of Ham, son of Noah (cf. Gen. 10:15–18), and included many of the other groups named here.

5. EDOMITES The descendants of Esau who settled SE of Palestine (cf. Gen. 25:30) in the land of Seir.

6. GEBALITES People of the ancient seaport later known as Byblos, about 20 mi. N of modern Beirut (Josh. 13:5).

7. GESHURITES The inhabitants of Geshur, E of the Jordan and to the S of Syria (Josh. 12:5).

8. GIBEONITES The inhabitants of Gibeon and surrounding area (Josh. 9:17).

9. GIRGASHITES A tribe descended from Canaan, which was included among the general population of the Land without specific geographical identity.

10. GIRZITES An obscure group which lived in the NW part of the Negev, before they were destroyed by David (1 Sam. 27:8, 9).

11. HITTITES Immigrants from the Hittite Empire (in the region of Syria) to the central region of the Land (cf. Gen. 23:10; 2 Sam. 11:3).

12. HIVITES Descendants of Canaan who lived in the northern reaches of the Land.

13. HORITES Ancient residents of Edom from an unknown origin who were destroyed by Esau’s descendants (Deut. 2:22).

14. JEBUSITES Descendants of Canaan who dwelt in the hill country around Jerusalem (cf. Gen. 15:21; Ex. 3:8).

15. KENITES A Midianite tribe that originally dwelt in the Gulf of Aqabah region (1 Sam. 27:10).

16. MOABITES The descendants of Moab, the grandson of Lot by his eldest daughter (Gen. 19:37), who lived E of the Dead Sea.

17. PERIZZITES People included among the general population of the Land who do not trace their lineage to Canaan. Their exact identity is uncertain.

3:16 rose in a heap. The God of all power, who created heaven, earth, and all else according to Gen. 1, worked miracles here. The waters were dammed up at Adam, a city 15 mi. N of the crossing, and also in tributary creeks. Once the miracle was completed, God permitted waters to flow again (4:18) after all the people had walked to the other side on dry ground (3:17). As the Exodus had begun (cf. Ex. 14), so it ended.

Joshua 4

4:1–8 Twelve stones picked up from the riverbed became a memorial to God’s faithfulness. They were set up at Gilgal (about 1¼ mi. from Jericho), which was Israel’s first campsite in the invaded land (vv. 19, 20). Placing 12 stones in the riverbed itself commemorated the place which God dried up, where His ark had been held, and where He showed by a miracle His mighty presence and worthiness of respect (vv. 9–11, 21–24).

4:19 tenth day…first month. March-April. Abib was the term used by pre-exilic Jews; Nisan later came to be used by post-exilic Israel.

Joshua 5

5:1 heard. Reports of God’s supernaturally opening a crossing struck fear into the Canaanites. The miracle was all the more incredible and shocking since God performed it when the Jordan was swollen to flood height (3:15). To the people in the Land, this miracle was a powerful demonstration proving that God is mighty (4:24). This came on top of reports about the Red Sea miracle (2:10).

5:2 circumcise. God commanded Joshua to see that this was done to all males under 40. These were sons of the generation who died in the wilderness, survivors (cf. vv. 6, 7) from the new generation God spared in Num. 13, 14. This surgical sign of a faith commitment to the Abrahamic Covenant (see Gen. 17:9–14) had been ignored during the wilderness trek. Now God wanted it reinstated, so the Israelites would start out right in the Land they were possessing. See note on Jer. 4:4.

5:8 they were healed. This speaks of the time needed to recover from such a painful and potentially infected wound.

5:9 rolled away the reproach. By His miracle of bringing the people into the Land, God removed (rolled away) the ridicule which the Egyptians had heaped on them.

5:10 Passover. Commemorated God’s deliverance from Egypt, recorded in Ex. 7–12. Such a remembrance was a strengthening preparation for trusting God to work in possessing the new land.

5:12 manna ceased. God had begun to provide this food from the time of Ex. 16 and did so for 40 years (Ex. 16:35). Since food was plentiful in the land of Canaan, they could provide for themselves with produce such as dates, barley, and olives.

5:13–15 Commander. The Lord Jesus Christ (6:2; cf. 5:15 with Ex. 3:2, 5) in a pre-incarnate appearance (Christophany). He came as the Angel (Messenger) of the Lord, as if He were a man (cf. the one of 3 “angels,” Gen. 18). Joshua fittingly was reverent in worship. The Commander, sword drawn, showed a posture indicating He was set to give Israel victory over the Canaanites (6:2; cf. 1:3).

Joshua 6

6:1 Jericho. The city was fortified by a double ring of walls, the outer 6 ft. thick and the inner 12; timbers were laid across these, supporting houses on the walls. Since Jericho was built on a hill, it could be taken only by mounting a steep incline, which put the Israelites at a great disadvantage. Attackers of such a “fortress” often used a siege of several months to force surrender through starvation.

6:3–21 The bizarre military strategy of marching around Jericho gave occasion for the Israelites to take God at His promise (v. 2). They would also heighten the defenders’ uneasiness. Seven is sometimes a number used to signify completeness (cf. 2 Kin. 5:10, 14).

6:5 God assured Israel of an astounding miracle, just as He had done at the Jordan.

6:16 The loud shout in unison expressed an expectation of God’s action to fulfill His guaranteed promise (vv. 2, 5, 16).

6:17 doomed. The Heb. term means “utterly destroyed,” as in v. 21; i.e., to ban or devote as spoil for a deity. Here it is stated to be retained for God’s possession, a tribute belonging to Him for the purpose of destruction.

6:22–25 Joshua honored the promise of safety to the household of Rahab. The part of the wall securing this house must not have fallen, and all possessions in the dwelling were safe.

6:26 God put a curse on whoever would rebuild Jericho. While the area around it was later occupied to some extent (2 Sam. 10:5), in Ahab’s reign Hiel rebuilt Jericho and experienced the curse by losing his eldest and youngest sons (1 Kin. 16:34).

6:27 God kept His pledge that He would be with Joshua (1:5–9).

Joshua 7

7:1–5 Israel’s defeat here is similar to an earlier setback against the Amalekites (Num. 14:39–45).

7:2 Ai. A town situated W of the Jordan, in the hills E of Bethel (cf. Gen. 12:8).

7:3 few. The “few” inhabitants of Ai are numbered at 12,000 in 8:25 (cf. 8:3).

7:9 what will You do for Your great name? The main issue is the glory and honor of God (cf. Daniel’s prayer in Dan. 9:16–19).

7:15, 24, 25 Achan’s family faced execution with him. They were regarded as co-conspirators in what he did. They helped cover up his guilt and withheld information from others. Similarly, family members died in Korah’s rebellion (Num. 16), Haman’s fall (Esth. 9:13–14), and after Daniel’s escape (Dan. 6:24).

7:21 I saw. There are 4 steps in the progress of Achan’s sin: “I saw… I coveted…I took…I concealed.” David’s sin with Bathsheba followed the same path (2 Sam. 11; cf. James 1:14, 15). a beautiful Babylonian garment. A costly, ornate robe of Shinar beautified by colored figures of men or animals, woven or done in needlework, and perhaps trimmed with jewels. The word is used for a king’s robe in Jon. 3:6.

7:24 Achor. Lit. “trouble” (cf. Is. 65:10; Hos. 2:15).

Joshua 8

8:3 thirty thousand…men. Joshua’s elite force was far superior to that of Ai, with a mere 12,000 total population (8:25). This time Joshua took no small force presumptuously (cf. 7:3, 4), but had 30,000 to sack and burn Ai, a decoy group to lure defenders out (vv. 5, 6), and a third detachment of about 5,000 to prevent Bethel from helping Ai (v. 12).

8:7 God will deliver it into your hand. God had sovereignly caused Israel’s defeat earlier due to Achan’s disobedience (7:1–5). Yet, this time, despite Israel’s overwhelming numbers, God was still the sovereign power for this victory (8:7).

8:18 the spear. Joshua’s hoisted javelin represented the go-ahead indicator to occupy Ai. Possibly the raising was even a signal of confidence in God: “for I will give it into your hand.” Earlier, Moses’ uplifted rod and arms probably signified trusting contact with God for victory over Amalek (Ex. 17:8–13).

8:29 the king of Ai. The complete execution of Ai’s populace included hanging even the king. This wise move prevented later efforts to muster a Canaanite army. Further, as a wicked king, he was worthy of punishment according to biblical standards (Deut. 21:22; Josh. 10:26, 27). This carried out the vengeance of God on His enemies.

8:30–35 This ceremony took place in obedience to Deut. 27:1–26 at the conclusion of Joshua’s central campaign (cf. 6:1—8:35).

8:30, 31 Thanks is offered to God for giving victory. The altar, in obedience to the instruction of Ex. 20:24–26, was built of uncut stones, thus keeping worship simple and untainted by man’s showmanship. Joshua gave God’s Word a detailed and central place.

Josh. 8:35

The Central and Southern Campaigns

The first ten chapters of Joshua describe the invasion of the Land of Promise and the conquest of its central and southern regions.

Joshua 9

9:3 inhabitants. Gibeon of the Hivites (v. 7), or Horites (cf. Gen. 36:2, 20), was NW of Jerusalem and about 7 mi. from the area of Ai. It was a strong city with capable fighting men (10:2). Three other towns were in league with it (9:17).

9:4–15 The Gibeonite plot to trick Israel worked. Israel’s sinful failure occurred because they were not vigilant in prayer to assure that they acted by God’s counsel (v. 14; cf. Prov. 3:5, 6).

9:15 Israel precipitously made peace with the Gibeonites (11:19) who lived nearby, even though God had instructed them to eliminate the people of cities in the Land (Deut. 7:1, 2). God permitted peace with cities outside (Deut. 20:11–15).

9:21–23 While honoring the pledge of peace with the Gibeonites (v. 19), Joshua made them woodcutters and water carriers because of the deception. This curse extended the perpetual (v. 23) part of “cursed be Canaan” (Gen. 9:26). Gibeon became a part of Benjamin’s land area (Josh. 18:25). Later, Joshua consigned Gibeon as one of the Levite towns (21:17). Nehemiah had help from some Gibeonites in rebuilding the walls of Jerusalem (Neh. 3:7).

Joshua 10

10:1–11 Gibeon and 3 other towns (9:17) were attacked by a coalition of 5 cities. Israel came to the rescue, with God giving the victory (v. 10).

10:11 The hailstones were miraculous. Note their: 1) source, God; 2) size, large; 3) slaughter, more by stones than by sword; 4) selectivity, only on the enemy; 5) swath, “as far as Azekah”; 6) situation, during a trek down a slope and while God caused the sun to stand still; and 7) similarity to miraculous stones God will fling down during the future wrath (Rev. 16:21).

10:12–14 sun stood still, and the moon stopped. Some say an eclipse hid the sun, keeping its heat from Joshua’s worn soldiers and allowing coolness for battle. Others suppose a local (not universal) refraction of the sun’s rays such as the local darkness in Egypt (Ex. 10:21–23). Another view has it as only language of observation; i.e., it only seemed to Joshua’s men that the sun and moon stopped as God helped them do in one literal 24-hour day what would normally take longer. Others view it as lavish poetic description, not literal fact. However, such ideas fail to do justice to 10:12–14, and needlessly question God’s power as Creator. This is best accepted as an outright, monumental miracle. Joshua, moved by the Lord’s will, commanded the sun to delay (Heb., “be still, silent, leave off”). The earth actually stopped revolving or, more likely, the sun moved in the same way to keep perfect pace with the battlefield. The moon also ceased its orbiting. This permitted Joshua’s troops time to finish the battle with complete victory (v. 11).

10:13–15 Book of Jasher. Jasher means “upright.” It may be the same as the book called Wars of the Lord (Num. 21:14). The Book of Jasher is mentioned again in 2 Sam. 1:18 and a portion is recorded in 1:19–27. The book appears to have been a compilation of Hebrew songs in honor of Israel’s leaders and exploits in battle.

Josh. 10:13

The Northern Campaign

10:24 feet on the necks. This gesture 1) symbolized victory and 2) promised assurance of future conquest (v. 25).

10:40–43 A summary of Joshua’s southern campaign (cf. 9:1—10:43).

10:42 Tribute belongs to the Lord for all the victories, as “in everything give thanks” (1 Thess. 5:18).

Joshua 11

11:1 Hazor. A city 5 mi. SW of Lake Huleh, 10 mi. N of the Sea of Galilee. King Jabin led a coalition of kings from several city-states in Galilee and to the W against Joshua, whose victory reports in the S had spread northward.

11:2 south…in the lowland. This refers to the deep rift of the Jordan River valley to the S of the Lake of Chinneroth (12:3), later called the Sea of Galilee. Chinneroth was probably a town not far N of the lake. The lowland or foothills are an area somewhat W of the Jordan, toward the Mediterranean Sea. Here also is the plain of Sharon and the heights of Dor, i.e., foothills extending to Mt. Carmel, nearer the Mediterranean coast and Dor, a seaport city.

11:5 Merom. These copious springs a few mi. SW of Lake Huleh, about 13 mi. N from the Lake of Chinneroth, which provided the northern armies a rendezvous point.

11:6 hamstring. They cut the large sinew or ligament at the back of the hock on the rear leg, which crippled the horses, making them useless.

11:8 Greater Sidon. A city on the Phoenician coast, N of Hazor. “Greater” may refer to surrounding areas along with the city itself. Misrephoth. This location lay W of Hazor and also on the Mediterranean.

Josh. 11:9

Division of Land Among the Twelve Tribes

In the second half of the book of Joshua, the land conquered in the first half of the book is divided among the tribes of Israel.

11:12–15 A summary of Joshua’s northern campaign (11:1–15).

11:16, 17 Joshua took all this land. The sweeping conquest covered much of Palestine. mountain country. In the S, in Judah. South. South of the Dead Sea. Goshen. Probably the land between Gaza and Gibeon. lowland. Or foothills; refers to an area between the Mediterranean coastal plain and the hills of Judah. Jordan plain. The rift valley running S of the Dead Sea all the way to the Red Sea’s Gulf of Aqabah. The hill country of Israel is distinct from that in 11:16, lying in the northern part of Palestine. The conquest reached from Mt. Halak, about 6 mi. S of the Dead Sea, to Mt. Hermon about 40 mi. NE from the Lake of Chinneroth.

11:18 war a long time. The conquest took approximately 7 years—ca. 1405–1398 B.C. (cf. 14:10). Only Gibeon submitted without a fight (v. 19).

11:20 it was of the LORD to harden their hearts. God turned the Canaanites’ hearts to fight in order that Israel might be His judging instrument to destroy them. They were willfully guilty of rejecting the true God with consequent great wickedness, and were as unfit to remain in the Land as vomit spewed out of the mouth (Lev. 18:24, 25).

11:21 Anakim. Enemies who dwelt in the southern area which Joshua had defeated. They descended from Anak (“long-necked”), and were related to the giants who made Israel’s spies feel small as grasshoppers by comparison (Num. 13:28–33). Compare also Deut. 2:10, 11, 21. Their territory was later given to Caleb as a reward for his loyalty (14:6–15).

11:22 Anakim…Gath. Some of them remained in Philistine territory, most notably those who preceded Goliath (cf. 1 Sam. 17:4).

11:23 the whole land. Here is a key verse for the book which sums up 11:16–22. How does this relate to 13:1, where God tells Joshua that he did not take the whole land? It may mean that the major battles had been fought and supremacy demonstrated, even if further incidents would occur and not every last pocket of potential resistance had yet been rooted out.

Joshua 12

12:1–24 the kings…defeated. The actual list of 31 kings conquered (v. 24) follows and fills out the summary of “the whole land” in 11:16, 17, 23. The roster shows the kings whom “Moses defeated” E of the Jordan earlier (vv. 1–6; cf. Num. 21; Deut. 2:24—3:17); then those whom Joshua conquered W of the Jordan—a summary (7, 8); central kings (9); southern kings (10–16); and northern kings (17–24).

12:24 The conquest of all these kings, covering areas up and down the “whole land” (11:23), was due to the Lord’s faithful help, which fulfilled His Word. God promised the Land in His covenant with Abraham (Gen. 12:7), and reaffirmed that He would give success in conquest (Josh. 1:3, 6).

Joshua 13

13:1 Joshua was old. By this time he was about 95, in comparison to Caleb’s 85 years (14:10). In 23:1, he was 110 and near death (24:29).

13:1, 2 very much land. Some land had not yet actually been occupied by the Israelites through the previous general victories. Pockets or areas in 13:2–6 still lay untouched by specific invasion and occupation (see note on 11:23). When Joshua allotted areas to individuals and tribes, they bore the challenge to drive out lingering resisters; if not, they would disobey God’s mandate to be resolute in conquest (Deut. 11:22, 23). Failure to do this thoroughly is a sad theme in Judg. 1.

13:3 Sihor. Probably related to the Nile (Is. 23:3; Jer. 2:18), and possibly a name for that river or an eastern tributary of it. The name could also refer to a seasonal rain trough which runs to the Mediterranean, the Wadi-el-Arish in the desert S of Palestine, NE of Egypt.

13:7 divide this land. God commanded Joshua to devise allotments within boundaries for inheritances as He had prepared for earlier (Num. 32–34). Joshua announced divisions made clear by lot to tribes E of the Jordan (13:8–33), tribes W of the Jordan (Josh. 14–19), Caleb (14:6–15; cf. 15:13–19), his own area (19:49–51), cities of refuge (20:1–9), and Levite towns (21).

13:22 Israel also killed…Balaam. This Israelite slaying of the infamous false prophet occurred at an unidentified point during the conquest (cf. Num. 21–25; 31:16; Josh. 24:9, 10; 2 Pet. 2:15, 16; Jude 11; Rev. 2:14).

13:33 to…Levi…no inheritance. God did not give this tribe a normal allotment of land. This suited His choice of Levites for the special ministry of the tabernacle service. Their inheritance consisted in this unique role to share His holy ministrations (18:7). God did assign them cities and adjacent lands (14:4; Num. 35:2, 4, 5), scattered at 48 places (21:41) throughout all the tribes. This made these religious servants accessible to all the people (cf. chap. 21).

Joshua 14

14:1 the land of Canaan. The name for the land W of the Jordan.

14:5 so the children of Israel did. They obeyed in some things, but not in all (see note on 13:1, 2).

14:6–9 Caleb. This passage reviews what is also recounted in Num. 13, 14. This includes a celebration of God’s faithfulness (vv. 7–11), and Caleb’s specific inheritance (vv. 12–15). Later, he conquered the area (15:13, 14) and conferred blessing on Othniel and his daughter (15:15–19).

14:10 eighty-five years old. Given 1) that Caleb was 40 at Kadesh Barnea and 2) that the Israelites had wandered in the wilderness 38 years, then the conquering of the Land took 7 years (ca. 1405–1398 B.C.), Caleb was now 85 years old.

14:12–14 Based on His promise (v. 9), God granted Caleb’s desire for Hebron because of his faithfulness to believe that God would give the Land to the Israelites as He promised.

14:15 Anakim. See 15:13; see note on 11:21.

Joshua 15

15:1–12 the lot of…Judah. The tribe’s southern boundary (v. 1) ran from the lower tip of the Salt or Dead Sea in a sweep through the desert over to the Wadi, the Brook of Egypt (see note on 13:3), and along it to the Mediterranean. The eastern limit (v. 5) ran the length of the Salt Sea itself. On the N, it extended from the N end of the Salt Sea by various lines working to the Mediterranean (vv. 5–11). The Mediterranean coastline served as the western border (v. 12).

15:17 Othniel. A conqueror like Caleb, who was his father-in-law, he would later be a judge in Israel (Judg. 3:9–11).

15:18, 19 Caleb’s daughter sought blessing and exercised real faith for it—like father, like daughter.

15:20–62 the inheritance of…Judah. Judah’s cities are grouped in 4 areas: S (vv. 20–32); lowland or foothills over near the Mediterranean (vv. 33–47); hilly central region (vv. 48–60); Judean wilderness dropping eastward down to the Dead Sea (vv. 61, 62).

15:63 Jebusites. The inhabitants of Jerusalem were descendants from the third son of Canaan (Gen. 10:15, 16; 15:21). Joshua killed their king who had joined a pact against Gibeon (Josh. 10). Israelites called the area “Jebus” until David ordered Joab and his soldiers to capture the city (2 Sam. 5:6, 7) and made it his capital. Judges 1:8, 21 show that the Israelites conquered Jebus and burned it, but the Jebusites later regained control until David’s day. Melchizedek had been a very early king (Gen. 14), a believer in the true God, when the site was “Salem” (cf. Ps. 76:2, “Salem” is “Jerusalem”).

Josh. 15:63

The Cities of Refuge

Joshua 16

16:1–4 children of Joseph. Joseph’s territory was double as it was given to his sons Manasseh and Ephraim, who had inheritances stretching over a good portion of the central area in the Promised Land.

16:5–9 border of…Ephraim. The description is of the land N of Judah’s territory, from the Jordan W to the Mediterranean Sea. There was the inclusion of some cities in the territory of Manasseh, since Ephraim’s land was small compared to its population.

16:10 Ephraim did not drive the Canaanites from their area. This is the first mention of the fatal policy of neglecting to exterminate the idolaters (cf. Deut. 20:16).

Joshua 17

17:1–18 Manasseh. The other half-tribe of Manasseh, distinct from the half in 16:4, received its portion of the split inheritance W of the Jordan to the N and E near the Lake of Chinneroth (Galilee).

17:3–6 Zelophehad. In Manasseh’s tribe, this man had no sons as heirs, but his 5 daughters received the inheritance. God led Moses to give this right to women (Num. 27:1–11, cited in v. 4).

17:12–18 children of Manasseh. Tribesmen of Manasseh complained that Joshua did not allot them land sufficient to their numbers and that the Canaanites were too tough for them to drive out altogether. He permitted them extra land in forested hills that they could clear. Joshua told them that they could drive out the Canaanites for God had promised to be with them in victory against chariots (Deut. 20:1).

Joshua 18

18:1 Shiloh. Israel as a whole, having had their camp first at Gilgal (4:20; 5:9), converged to Shiloh for worship at the tabernacle. Shiloh, about 9 mi. N of Bethel and 20 mi. N of Jerusalem, remained the center of spiritual attention, as in Judg. 18:31 and 1 Sam. 1:3. Due to Israel’s sin, God would later let the Philistines devastate Israel at Shiloh and capture the ark (1 Sam. 4:10, 17), and He would later use Shiloh as an example of judgment (Jer. 7:12).

18:8, 10. Seven tribes were yet to receive land (v. 2). Joshua obtained from their 21 surveyor scouts (vv. 2–4) descriptions of the 7 areas of land, then cast lots to decide the choices. The High-Priest Eleazar served him, seeking God’s will by casting lots (19:51). This was not some act of mere chance, but a means God used to reveal His will (see note on Prov. 16:33).

18:11–28 the lot of…Benjamin. This inheritance lay between Judah’s and Ephraim’s, and embraced Jerusalem (v. 28).

Joshua 19

19:1–9 Simeon. This area was a southern portion of Judah’s territory, since that allotment was more than Judah needed (v. 9).

19:10–16 Zebulun. This allotment lay W of the Lake of Chinneroth (Sea of Galilee) and ran to the Mediterranean Sea.

19:17–23 Issachar. The area basically ran just below the Sea of Galilee from the Jordan W over to Mt. Tabor, circling SW almost to Megiddo, N of Manasseh’s portion.

19:24–31 Asher. This territory was a long, broad strip flanking the Mediterranean on the W, then Naphtali’s and Zebulun’s claims on the E, running S to Manasseh’s. It reached from Mt. Carmel in the S to the area of Tyre in the N.

19:32–39 Naphtali. This region took in a long stretch of land with a border at the northern edge of all the Israelite inheritances, a line on the W dividing it from Asher, southward to follow Zebulun’s northern border. Then it struck eastward toward the Sea of Galilee with land to the W alongside that sea and down to Issachar’s claim, over to the Jordan River. The eastern line ran northward, including the city of Hazor and also Dan, then swung N of Dan. Jesus’ Galilean ministry would take place largely in this area (Is. 9:1, 2; Matt. 4:13–17).

19:33 terebinth tree. This was an oak tree (or an oak forest if taken in a collective sense, as the word possibly means in Gen. 12:6) near Kedesh and NW of the waters at Merom. According to Judg. 4:11, it was the site where Jael killed Sisera with a hammer and tent peg (4:21).

19:40–48 Dan. The tribal allotment was a narrow, roughly U-shaped strip just N of Judah’s claim and S of Ephraim’s. The Mediterranean coast lay on the western arm of the “U.” Joppa was on the coast near the N end. Later the Danites, failing to possess their original claim (Judg. 1:34–36), migrated northeastward to a territory by Laish or Leshem (Josh. 19:47). They conquered this area N of the Sea of Galilee and Hazor, and renamed it Dan (Josh. 19:47, 48; Judg. 18:27–29).

19:49, 50 Joshua received his own inheritance from the children of Israel, an area he preferred in the hills of his tribe, Ephraim (Num. 13:8). He built a city, Timnath Serah, about 16 mi. SW of Shechem. His inheritance was an intrinsic part of God’s promise to him, as was also Caleb’s inheritance (Num. 14:30).

Joshua 20

20:2–9 cities of refuge. Moses had spoken God’s Word to name 6 cities in Israel as refuge centers. A person who inadvertently killed another could flee to the nearest of these for protection (cf. Num. 35:9–34). Three lay W of the Jordan, and 3 lay to the E, each reachable in a day for those in its area. The slayer could flee there to escape pursuit by a family member seeking to exact private justice. Authorities at the refuge protected him and escorted him to a trial. If found innocent, he was guarded at the refuge until the death of the current High-Priest, a kind of statute of limitations (Josh. 20:6). He could then return home. If found guilty of murder, he suffered due punishment.

Joshua 21

21:1–3 cities to dwell in. God had given Moses His direction to provide 48 cities for the Levites, dotted throughout Israel’s tribal allotments (Num. 35:1–8). Six were to be the cities of refuge (Num. 35:6).

21:3–42 the children of Israel gave to the Levites. These 48 cities (v. 41) are for various branches of the Levite people to live in and have pasture for their livestock (v. 42). People of the other tribes donated the areas, each site giving the Levites a vantage point from which to minister spiritually to the people nearby. In fairness, larger tribes devoted more land, smaller ones less (Num. 35:8). Only the Kohathites were priests, with other branches of Levites assisting in various roles of ritual worship and manual labors.

21:4 Kohathites. Under God’s guiding wisdom, these received 13 city areas in the vicinity of Jerusalem or at a reasonable distance within allotments of Judah, Benjamin, and Simeon. This would give them access to carry out priestly functions where God would later have the ark moved and the temple situated (2 Sam. 6).

21:43–45 So the LORD gave to Israel all the land. This sums up God’s fulfillment of His covenant promise to give Abraham’s people the Land (Gen. 12:7; Josh. 1:2, 5–9). God also kept His Word in giving the people rest (Deut. 12:9, 10). In a valid sense, the Canaanites were in check, under military conquest as God had pledged (Josh. 1:5), not posing an immediate threat. Not every enemy had been driven out, however, leaving some to stir up trouble later. But, God’s people failed to exercise their responsibility and possess their land to the full degree in various areas.

Joshua 22

22:1 Reubenites…Gadites…Manasseh. The tribes from E of the Jordan had helped their people conquer the land W of the river. Now they were ready to go back to their families to the E.

22:4 Moses…gave you. Clearance from Moses and Joshua for these tribes to possess land E of the Jordan was of God (v. 9; 24:8; Num. 32:30–33).

22:10–34 an altar…by the Jordan. The special altar built by the 2½ tribes near the river, though well-meant, aroused suspicions among western tribes. They feared rebellion against the Shiloh altar that served all the tribes in unity. When challenged, men of the eastern tribes explained their motives to follow the true God, be in unity with the rest of Israel, and not be regarded as outsiders. The explanation met with other Israelites’ approval.

Joshua 23

23:1 Joshua was old. A long time had passed since he led the conquest ca. 1405–1398 B.C.; Joshua had grown very old, and was 110 when he died (24:29), ca. 1385–1383 B.C. (see note on 13:1).

23:5 the LORD…will expel them. God was ready to help His people drive the remaining Canaanites out so that they could possess their claims more fully. Such moves needed to be gradual (Deut. 7:22), but determined, in obedience to God.

23:7, 8 The dangers from being incomplete about possessing all the Land included that of intermingling with the godless, as in marriages (v. 12), and committing to their gods, thus drifting from worshiping the true God. The Canaanites would become snares, traps, scourges, and thorns, causing Israelites to eventually lose the Land (vv. 13, 15–16).

23:15, 16 This actually occurred 800 years later, when Babylon exiled the Israelites ca. 605–586 B.C. (cf. 2 Kin. 24–25).

Joshua 24

24:1–25 It was time for worship and thanksgiving for all God had done leading up to and including the conquest of Canaan.

24:1–5 Joshua reviewed the history recorded in Gen. 11 to Ex. 15.

24:2 the River. The Euphrates, where Abraham’s family had lived. It is clear here that God’s calling of Abraham out to Himself was also a call out of idolatry, as He does with others (cf. 1 Thess. 1:9).

24:6–13 Joshua reviewed the history recorded in Ex. 12 to Josh. 22.

24:8, 15 Amorites. Sometimes this is used as a general term for the entire pagan populace (cf. v. 11) in Canaan, as elsewhere (Gen. 15:16; Judg. 1:34, 35). At other times, the name has a narrower reference to people of the hill country (Num. 13:29), distinct from others.

24:9, 10 Balaam. See note on Josh. 13:22 about the unsavory nature of Balaam in Num. 21–25.

24:12 I sent the hornet before you. This description, as also in Ex. 23:28, is a picturesque figure (cf. also 23:13) portraying God’s own fighting to assist Israel (23:3, 5, 10, 18). This awesome force put the enemy to flight, as the feared hornets lit. can do (Deut. 7:20, 21).

24:15 choose…this day whom you will serve. Joshua’s fatherly model (reminiscent of Abraham’s, Gen. 18:19) was for himself and his family to serve the Lord, not false gods. He called others in Israel to this, and they committed themselves to serve the Lord also (vv. 21, 24).

24:18 The population joined Joshua in claiming total commitment to serve the Lord (cf. Ex. 19:8).

24:26 Book of the Law. Joshua expands the first 5 books of Moses, as the canon of revealed Scripture develops. by the sanctuary. God’s tabernacle, the ark of the covenant, was at Shiloh (21:2). The stone of witness by the holy place (sanctuary) here was at Shechem (24:1). This holy place is not a formal tent or building, but a sacred place by a tree (cf. Gen. 12:6; 35:4), as other places had significance in the past for worship to God (Gen. 21:33).

24:29–33 Joshua…Eleazar. Three prominent leaders were buried as the conquering generation was passing on: Joseph, Joshua, and the High-Priest Eleazar.

24:29 one hundred and ten years old. This was ca. 1383 B.C. (cf. 14:7–10).

24:31 Faithfulness to God extended only one generation (cf. Judg. 2:6–13).

24:32 The bones of Joseph. These had been carried by the Israelites in the Exodus (Ex. 13:19) as Joseph had made them promise (Gen. 50:25). He wanted his remains to lie in the Land of covenant pledge. So now his people laid them to rest at Shechem, in the Land God had guaranteed (Gen. 12:7).

Joshua 1

1:1 a Ex. 24:13; Num. 13:16; 14:6, 29, 30, 37, 38; Deut. 1:38; Acts 7:45

1:2 b Num. 12:7; Deut. 34:5

1:3 c Deut. 11:24; Josh. 11:23

1:4 d Gen. 15:18; Ex. 23:31; Num. 34:3–12

1:5 e Deut. 7:24

1:5 f Ex. 3:12

1:5 g Deut. 31:8, 23

1:5 h Deut. 31:6, 7; Heb. 13:5

1:6 i Deut. 31:7, 23

1:6 1 give as a possession

1:7 j Num. 27:23; Deut. 31:7; Josh. 11:15

1:7 k Deut. 5:32

1:7 2 have success or act wisely

1:8 l Deut. 17:18, 19; 31:24, 26; Josh. 8:34

1:8 m Deut. 29:9; Ps. 1:1–3

1:8 3 you shall be constantly in

1:9 n Deut. 31:7

1:9 o Ps. 27:1

1:11 p Deut. 9:1; Josh. 3:17

1:13 q Num. 32:20–28

1:14 4 cross over ahead of

1:15 r Josh. 22:1–4

1:17 s 1 Sam. 20:13; 1 Kin. 1:37

Joshua 2

2:1 a Num. 25:1; Josh. 3:1

2:1 b Heb. 11:31; James 2:25

2:1 c Matt. 1:5

2:1 1 Heb. Shittim

2:1 2 Lit. lay down

2:2 d Josh. 2:22

2:4 e 2 Sam. 17:19, 20

2:6 f Ex. 1:17; 2 Sam. 17:19

2:9 g Deut. 1:8

2:9 h Gen. 35:5; Ex. 23:27; Deut. 2:25; 11:25; Josh. 9:9, 10

2:9 i Ex. 15:15; Josh. 5:1

2:10 j Ex. 14:21; Josh. 4:23

2:10 k Num. 21:21–35

2:10 l Deut. 20:17; Josh. 6:21

2:11 m Ex. 15:14, 15

2:11 n Josh. 5:1; 7:5; Ps. 22:14; Is. 13:7

2:11 o Deut. 4:39

2:12 p 1 Sam. 20:14, 15, 17

2:12 q 1 Tim. 5:8

2:12 r Ex. 12:13; Josh. 2:18

2:12 3 a pledge of truth

2:13 s Josh. 6:23–25

2:14 t Gen. 47:29; Judg. 1:24; (Matt. 5:7)

2:15 u Acts 9:25

2:17 v Ex. 20:7

2:17 4 free from obligation to this oath

2:18 w Josh. 2:12

2:18 x Josh. 6:23

2:18 5 Lit. gather

2:19 y 1 Kin. 2:32; Matt. 27:25

2:19 6 free from obligation

2:19 7 guilt of bloodshed

2:20 8 free from obligation to

2:24 z Ex. 23:31; Josh. 6:2; 21:44

Joshua 3

3:1 a Josh. 2:1

3:1 1 Heb. Shittim

3:2 b Josh. 1:10, 11

3:3 c Num. 10:33

3:3 d Deut. 31:9, 25

3:3 2 carrying

3:4 e Ex. 19:12

3:5 f Ex. 19:10, 14, 15; Lev. 20:7; Num. 11:18; Josh. 7:13; 1 Sam. 16:5; Job 1:5; Joel 2:16

3:5 3 Consecrate

3:6 g Num. 4:15

3:7 h Josh. 4:14; 1 Chr. 29:25; 2 Chr. 1:1

3:7 i Josh. 1:5, 9

3:7 4 make you great

3:8 j Josh. 3:3

3:8 k Josh. 3:17

3:10 l Deut. 5:26; Josh. 11:23; 1 Sam. 17:26; 2 Kin. 19:4; Hos. 1:10; Matt. 16:16; 1 Thess. 1:9

3:10 m Ex. 33:2; Deut. 7:1; 18:12; Ps. 44:2

3:10 n Acts 13:19

3:11 o Josh. 3:13; Job 41:11; Ps. 24:1; Mic. 4:13; Zech. 4:14; 6:5

3:12 p Josh. 4:2, 4

3:13 q Josh. 3:15, 16

3:13 r Josh. 3:11

3:13 s Ps. 78:13; 114:3

3:14 t Ps. 132:8; Acts 7:44, 45

3:15 u Josh. 3:13

3:15 v 1 Chr. 12:15; Jer. 12:5; 49:19

3:15 w Josh. 4:18; 5:10, 12

3:16 x 1 Kin. 4:12; 7:46

3:16 y Deut. 3:17

3:16 z Gen. 14:3; Num. 34:3

3:16 5 Qr., many mss. and vss. from Adam

3:17 a Gen. 50:24; Ex. 3:8; 6:1–8; 14:21, 22, 29; 33:1; Deut. 6:10; Heb. 11:29

Joshua 4

4:1 a Deut. 27:2; Josh. 3:17

4:2 b Josh. 3:12

4:3 c Josh. 3:13

4:3 d Josh. 4:19, 20

4:6 e Deut. 27:2; Ps. 103:2

4:6 f Ex. 12:26; 13:14; Deut. 6:20

4:7 g Josh. 3:13, 16

4:7 h Ex. 12:14; Num. 16:40

4:11 i Josh. 3:11; 6:11

4:12 j Num. 32:17, 20, 27, 28; Josh. 1:14

4:13 1 equipped

4:14 k Josh. 3:7; 1 Chr. 29:25

4:14 2 made Joshua great

4:16 l Ex. 25:16, 22

4:18 m Josh. 3:15; 1 Chr. 12:15

4:19 n Josh. 5:9

4:20 o Deut. 11:30; Josh. 4:3; 5:9, 10

4:21 p Josh. 4:6

4:22 q Ex. 12:26, 27; 13:8–14; Deut. 26:5–9

4:22 r Josh. 3:17

4:23 s Ex. 14:21

4:24 t 1 Kin. 8:42; 2 Kin. 19:19; Ps. 106:8

4:24 u Ex. 15:16; 1 Chr. 29:12; Ps. 89:13

4:24 v Ex. 14:31; Deut. 6:2; Ps. 76:7; Jer. 10:7

4:24 3 Lit. all days

Joshua 5

5:1 a Num. 13:29

5:1 b Ex. 15:14, 15

5:1 c Josh. 2:10, 11; 9:9; 1 Kin. 10:5

5:1 1 So with Kt.; Qr., some Heb. mss. and editions, LXX, Syr., Tg., Vg. they

5:1 2 their courage failed

5:2 d Ex. 4:25

5:3 3 Heb. Gibeath Haaraloth

5:4 e Num. 14:29; 26:64, 65; Deut. 2:14–16

5:6 f Num. 14:33; Deut. 1:3; 29:5

5:6 g Num. 14:23, 29–35; 26:23–65; Heb. 3:11

5:6 h Ex. 3:8

5:6 4 destroyed

5:7 i Num. 14:31; Deut. 1:39

5:8 j Gen. 34:25

5:9 k Gen. 34:14

5:9 l Josh. 4:19

5:9 5 Lit. Rolling

5:10 m Ex. 12:6; Num. 9:5

5:11 6 roasted

5:12 n Ex. 16:35

5:13 o Gen. 18:1, 2; 32:24, 30; Ex. 23:23; Num. 22:31; Zech. 1:8; Acts 1:10

5:13 p Num. 22:23; 1 Chr. 21:16

5:14 q Gen. 17:3; Num. 20:6

5:14 r Ex. 34:8

5:15 s Ex. 3:5; Acts 7:33

Joshua 6

6:1 a Josh. 2:1

6:2 b Josh. 2:9, 24; 8:1

6:2 c Deut. 7:24

6:4 d Lev. 25:9; Judg. 7:16, 22

6:4 e 1 Kin. 18:43; 2 Kin. 4:35; 5:10

6:4 f Num. 10:8

6:9 g Num. 10:25

6:11 h Josh. 4:11

6:11 1 spent the night

6:12 i Deut. 31:25

6:17 j Deut. 13:17; Josh. 7:1

6:17 k Josh. 2:1; Matt. 1:5

6:17 l Josh. 2:4, 6

6:18 m Deut. 7:26

6:18 n Josh. 7:1, 12, 25; 1 Kin. 18:17, 18; (Jon. 1:12)

6:19 2 set apart

6:19 3 shall go

6:20 o Heb. 11:30

6:21 p Deut. 7:2; 20:16, 17

6:22 q Josh. 2:12–19; Heb. 11:31

6:23 r Josh. 2:13

6:25 s (Matt. 1:5)

6:26 t 1 Kin. 16:34

6:26 4 warned

Joshua 7

7:1 a Josh. 7:20, 21

7:1 b Josh. 6:17–19

7:1 c Josh. 22:20

7:1 1 acted unfaithfully

7:1 2 devoted

7:1 3 Zimri, 1 Chr. 2:6

7:4 d Lev. 26:17; Deut. 28:25

7:5 e Lev. 26:36; Josh. 2:9, 11

7:5 4 the people’s courage failed

7:6 f Gen. 37:29, 34

7:6 g 1 Sam. 4:12

7:7 h Ex. 17:3; Num. 21:5

7:7 5 Heb. YHWH, LORD

7:8 6 Lit. neck

7:9 i Deut. 32:26

7:9 j Ex. 32:12; Num. 14:13

7:11 k Josh. 6:17–19

7:11 l Acts 5:1, 2

7:11 7 devoted

7:12 m Judg. 2:14

7:12 n Deut. 7:26; (Hag. 2:13, 14)

7:13 o Ex. 19:10

7:13 p Josh. 3:5

7:13 8 set apart

7:14 q (Prov. 16:33)

7:15 r 1 Sam. 14:38, 39

7:15 s Josh. 7:11

7:15 t Gen. 34:7; Judg. 20:6

7:15 9 overstepped

7:18 u 1 Sam. 14:42

7:19 v 1 Sam. 6:5; Jer. 13:16; John 9:24

7:19 w Num. 5:6, 7; 2 Chr. 30:22; Ezra 10:10, 11; Ps. 32:5; Prov. 28:13; Jer. 3:12, 13; Dan. 9:4

7:19 x 1 Sam. 14:43

7:20 y Num. 22:34; 1 Sam. 15:24

7:21 10 desired

7:24 z Num. 16:32, 33; Dan. 6:24

7:24 a Josh. 7:26; 15:7

7:25 b Josh. 6:18; 1 Chr. 2:7; (Gal. 5:12)

7:25 c Deut. 17:5

7:26 d Josh. 8:29; 2 Sam. 18:17; Lam. 3:53

7:26 e Deut. 13:17

7:26 f Josh. 7:24; Is. 65:10; Hos. 2:15

7:26 11 Lit. Trouble

Joshua 8

8:1 a Deut. 1:21; 7:18; 31:8; Josh. 1:9; 10:8

8:1 b Josh. 6:2

8:2 c Josh. 6:21

8:2 d Deut. 20:14; Josh. 8:27

8:4 e Judg. 20:29

8:5 f Josh. 7:5; Judg. 20:32

8:8 g 2 Sam. 13:28

8:11 h Josh. 8:5

8:12 1 Ai

8:14 i Judg. 20:34; Eccl. 9:12

8:15 j Judg. 20:36

8:22 k Deut. 7:2

8:26 l Josh. 6:21

8:27 m Num. 31:22, 26

8:27 n Josh. 8:2

8:28 o Deut. 13:16

8:29 p Josh. 10:26

8:29 q Deut. 21:22, 23; Josh. 10:27

8:29 r Josh. 7:26; 10:27

8:30 s Deut. 27:4–8

8:31 t Ex. 20:25; Deut. 27:5, 6

8:31 u Ex. 20:24

8:32 v Deut. 27:2, 3, 8

8:33 w Deut. 31:9, 25

8:33 x Deut. 31:12

8:33 y Deut. 11:29; 27:12

8:34 z Deut. 31:11; Neh. 8:3

8:34 a Deut. 28:2, 15, 45; 29:20, 21; 30:19

8:34 b Josh. 1:8

8:35 c Ex. 12:38; Deut. 31:12

8:35 d Josh. 8:33

Joshua 9

9:1 a Num. 13:29; Josh. 3:10

9:1 b Num. 34:6

9:1 c Ex. 3:17; 23:23

9:2 d Josh. 10:5; Ps. 83:3, 5

9:2 1 Lit. mouth

9:3 e Josh. 9:17, 22; 10:2; 21:17; 2 Sam. 21:1, 2

9:3 f Josh. 6:27

9:4 2 acted as envoys

9:4 3 Lit. tied up

9:6 g Josh. 5:10

9:6 4 treaty

9:7 h Josh. 9:1; 11:19

9:7 i Ex. 23:32; Deut. 7:2

9:8 j Deut. 20:11; 2 Kin. 10:5

9:9 k Deut. 20:15

9:9 l Ex. 15:14; Josh. 2:9, 10; 5:1

9:10 m Num. 21:24, 33

9:14 n Num. 27:21; Is. 30:1

9:14 5 Lit. did not inquire at the mouth of

9:15 o 2 Sam. 21:2

9:17 p Josh. 18:25

9:18 q Ps. 15:4

9:18 6 strike

9:20 r 2 Sam. 21:1, 2, 6; Ezek. 17:13, 15

9:21 s Deut. 29:11

9:21 t Josh. 9:15

9:22 u Josh. 9:6, 9

9:22 v Josh. 9:16

9:23 w Gen. 9:25

9:24 x Ex. 23:31–33; Deut. 7:1, 2

9:24 y Ex. 15:14

9:25 z Gen. 16:6

9:27 a Josh. 9:21, 23

9:27 b Deut. 12:5

Joshua 10

10:1 a Josh. 9:1

10:1 b Josh. 8:1

10:1 c Josh. 6:21

10:1 d Josh. 8:22, 26, 28

10:1 e Josh. 9:15

10:2 f Ex. 15:14–16; Deut. 11:25; 1 Chr. 14:17

10:4 g Josh. 9:15; 10:1

10:5 h Num. 13:29

10:5 i Josh. 9:2

10:6 j Josh. 5:10; 9:6

10:7 k Josh. 8:1

10:8 l Josh. 11:6; Judg. 4:14

10:8 m Josh. 1:5, 9

10:8 n Josh. 21:44

10:10 o Judg. 4:15; 1 Sam. 7:10, 12; Is. 28:21

10:10 p Josh. 16:3, 5

10:10 q Josh. 15:35

10:11 r Is. 30:30; Rev. 16:21

10:12 s Is. 28:21; Hab. 3:11

10:12 t Judg. 12:12

10:13 u 2 Sam. 1:18

10:14 v Is. 38:7, 8

10:14 w Ex. 14:14; Deut. 1:30; 20:4; Josh. 10:42; 23:3

10:15 x Josh. 10:43

10:21 y Ex. 11:7

10:21 1 criticized, lit. sharpened his tongue

10:24 z Ps. 107:40; Is. 26:5, 6; Mal. 4:3

10:25 a Deut. 31:6–8; Josh. 1:9

10:25 b Deut. 3:21; 7:19

10:25 2 The captains

10:26 c Josh. 8:29; 2 Sam. 21:9

10:26 3 The kings

10:27 d Deut. 21:22, 23; Josh. 8:29

10:28 e Deut. 7:2, 16

10:28 f Josh. 6:21

10:28 4 So with MT and most authorities; many Heb. mss., some LXX mss., and some Tg. mss. it

10:29 g Josh. 15:42; 21:13; 2 Kin. 8:22; 19:8

10:36 h Num. 13:22; Josh. 14:13–15; 15:13; Judg. 1:10, 20; 2 Sam. 5:1, 3, 5, 13; 2 Chr. 11:10

10:38 i Josh. 15:15; Judg. 1:11; 1 Chr. 6:58

10:40 j Deut. 1:7

10:40 k Deut. 7:24

10:40 l Deut. 20:16, 17

10:40 5 Heb. Negev, and so throughout the book

10:41 m Num. 13:26; Deut. 9:23

10:41 n Gen. 10:19; Josh. 11:22

10:41 o Josh. 11:16; 15:51

10:42 p Josh. 10:14

Joshua 11

11:1 a Josh. 10:3

11:1 b Josh. 19:15

11:2 c Num. 34:11

11:2 d Josh. 17:11; Judg. 1:27; 1 Kin. 4:11

11:3 e Josh. 9:1

11:3 f Deut. 7:1; Judg. 3:3, 5; 1 Kin. 9:20

11:3 g Josh. 11:17; 13:5, 11

11:3 h Gen. 31:49

11:4 i Gen. 22:17; 32:12; Judg. 7:12; 1 Sam. 13:5

11:5 1 Lit. assembled by appointment

11:6 j Josh. 10:8

11:6 k 2 Sam. 8:4

11:8 l Gen. 49:13

11:8 m Josh. 13:6

11:8 2 Heb. Sidon Rabbah

11:8 3 Heb. Misrephoth Maim, lit. Burnings of Water

11:11 n Deut. 20:16

11:11 o Josh. 10:40

11:12 p Num. 33:50–56; Deut. 7:2; 20:16

11:13 4 Heb. tel, a heap of successive city ruins

11:14 q Deut. 20:14–18

11:15 r Ex. 34:10–17

11:15 s Deut. 31:7, 8

11:15 t Josh. 1:7

11:15 5 Lit. He turned aside from nothing

11:16 u Josh. 12:8

11:16 v Josh. 10:40, 41

11:16 6 Heb. arabah

11:17 w Josh. 12:7

11:17 x Deut. 7:24

11:17 7 Lit. The Smooth or Bald Mountain

11:19 y Josh. 9:3–7

11:20 z Deut. 2:30

11:20 a Deut. 20:16, 17

11:20 8 Lit. to make strong

11:21 b Num. 13:22, 33; Deut. 1:28; 9:2; Josh. 15:13, 14

11:22 c 1 Sam. 17:4

11:22 d Josh. 15:46; 1 Sam. 5:1; Is. 20:1

11:23 e Ex. 33:2; Num. 34:2–15

11:23 f Num. 26:53; Josh. 14; 15

11:23 g Deut. 12:9, 10; 25:19; (Heb. 4:8)

Joshua 12

12:1 a Num. 21:24

12:1 b Deut. 3:8

12:2 c Num. 21:24; Deut. 2:24–27

12:3 d Deut. 3:17

12:3 e Josh. 13:20

12:3 f Deut. 3:17; 4:49

12:3 1 Sea of Galilee

12:3 2 Lit. Sea of the Plain, the Dead Sea

12:3 3 Or Teman

12:3 4 Or Ashdoth Pisgah

12:4 g Num. 21:33; Deut. 3:4, 10

12:4 h Deut. 3:11; Josh. 13:12

12:4 i Deut. 1:4

12:5 j Deut. 3:8

12:5 k Deut. 3:10; Josh. 13:11; 1 Chr. 5:11

12:5 l Deut. 3:14; 1 Sam. 27:8

12:6 m Num. 21:24, 35

12:6 n Num. 32:29–33; Deut. 3:12; Josh. 13:8

12:7 o Josh. 11:17

12:7 p Gen. 14:6; 32:3; Deut. 2:1, 4

12:7 q Josh. 11:23

12:7 5 Lit. The Bald Mountain

12:8 r Josh. 10:40; 11:16

12:8 s Ex. 3:8; 23:23; Josh. 9:1

12:9 t Josh. 6:2

12:9 u Josh. 8:29

12:10 v Josh. 10:23

12:12 w Josh. 10:33

12:13 x Josh. 10:38, 39

12:15 y Josh. 10:29, 30

12:16 z Josh. 10:28

12:16 a Josh. 8:17; Judg. 1:22

12:17 b 1 Kin. 4:10

12:18 6 Or Sharon

12:19 c Josh. 11:10

12:20 d Josh. 11:1; 19:15

12:22 e Josh. 19:37; 20:7; 21:32

12:23 f Josh. 11:2

12:23 g Gen. 14:1, 2; Is. 9:1

12:24 h Deut. 7:24

Joshua 13

13:1 a Josh. 14:10; 23:1, 2

13:2 b Judg. 3:1–3

13:2 c Joel 3:4

13:2 d Josh. 13:13; 2 Sam. 3:3

13:3 e 1 Chr. 13:5; Jer. 2:18

13:3 f Judg. 3:3

13:3 g Deut. 2:23

13:4 h Josh. 12:18; 19:30; 1 Sam. 4:1; 1 Kin. 20:26, 30

13:4 i Judg. 1:34

13:5 j 1 Kin. 5:18; Ezek. 27:9

13:5 k Josh. 12:7

13:5 1 Or Giblites

13:6 l Josh. 11:8

13:6 m Josh. 23:13; Judg. 2:21, 23

13:6 n Josh. 14:1, 2

13:6 2 Heb. Misrephoth Maim, lit. Burnings of Water

13:6 3 apportion

13:8 o Num. 32:33; Deut. 3:12, 13; Josh. 22:4

13:8 p Josh. 12:1–6

13:9 q Num. 21:30; Josh. 13:16

13:10 r Num. 21:24, 25

13:11 s Num. 32:1; Josh. 12:5

13:12 t Deut. 3:11; Josh. 12:4

13:12 u Num. 21:24, 34, 35

13:12 4 Lit. struck

13:12 5 dispossessed

13:13 v Josh. 13:11

13:14 w Num. 18:20, 23, 24; Deut. 18:1; Josh. 14:3, 4

13:14 x Josh. 13:33

13:14 6 no land as a possession

13:15 y Num. 34:14; Josh. 13:15–23

13:16 z Josh. 12:2

13:16 a Num. 21:28

13:16 b Num. 21:30; Josh. 13:9

13:17 c Num. 21:28, 30

13:18 d Num. 21:23; Judg. 11:20; Is. 15:4; Jer. 48:34

13:19 e Num. 32:37; Jer. 48:1, 23; Ezek. 25:9

13:19 f Num. 32:38

13:20 g Deut. 3:17; Josh. 12:3

13:21 h Deut. 3:10

13:21 i Num. 21:24

13:21 j Num. 31:8

13:22 k Num. 22:5; 31:8

13:22 7 diviner

13:24 l Num. 34:14; 1 Chr. 5:11

13:25 m Num. 32:1, 35

13:25 n Judg. 11:13, 15

13:25 o Deut. 3:11; 2 Sam. 11:1; 12:26

13:27 p Num. 32:36

13:27 q Gen. 33:17; 1 Kin. 7:46

13:27 r Num. 34:11; Deut. 3:17

13:27 8 Sea of Galilee

13:29 s Num. 34:14; 1 Chr. 5:23

13:30 t Num. 32:41; 1 Chr. 2:23

13:31 u Josh. 9:10; 12:4; 13:12; 1 Chr. 6:71

13:31 v Num. 32:39, 40; Josh. 17:1

13:32 9 apportioned

13:33 w Deut. 18:1; Josh. 13:14; 18:7

13:33 x Num. 18:20; Deut. 10:9; 18:1, 2

Joshua 14

14:1 a Num. 34:16–29

14:2 b Num. 26:55; 33:54; 34:13; Ps. 16:5

14:3 c Num. 32:33; Josh. 13:8, 32, 33

14:4 d Gen. 41:51; 46:20; 48:1, 5; Num. 26:28; 2 Chr. 30:1

14:4 e Num. 35:2–8; Josh. 21:1–42

14:5 f Num. 35:2; Josh. 21:2

14:6 g Num. 32:11, 12

14:6 h Num. 14:24, 30

14:6 i Num. 13:26

14:7 j Num. 13:6, 17; 14:6

14:8 k Num. 13:31, 32; Deut. 1:28

14:8 l Num. 14:24; Deut. 1:36

14:8 1 courage of the people fail

14:9 m Num. 14:23, 24

14:9 n Num. 13:22; Deut. 1:36

14:10 o Num. 14:24, 30, 38

14:10 p Josh. 5:6; Neh. 9:21

14:10 2 Lit. walked

14:11 q Deut. 34:7

14:11 r Deut. 31:2

14:12 s Num. 13:28, 33

14:12 t Rom. 8:31

14:12 u Josh. 15:14; Judg. 1:20

14:13 v Josh. 22:6

14:13 w Josh. 10:37; 15:13

14:14 x Josh. 21:12

14:14 y Josh. 14:8, 9

14:15 z Gen. 23:2; Josh. 15:13

14:15 a Josh. 11:23

Joshua 15

15:1 a Num. 34:3

15:1 b Num. 33:36

15:1 1 allotment

15:2 c Num. 34:3, 4

15:3 d Num. 34:4

15:4 e Num. 34:5

15:5 f Josh. 18:15–19

15:6 g Josh. 18:19, 21

15:6 h Josh. 18:17

15:7 i Josh. 13:26

15:7 j Josh. 7:26

15:7 k 2 Sam. 17:17; 1 Kin. 1:9

15:8 l Josh. 18:16; 2 Kin. 23:10; Jer. 19:2, 6

15:8 m Josh. 15:63; 18:28; Judg. 1:21; 19:10

15:8 n Josh. 18:16

15:8 2 Lit. Giants

15:9 o Josh. 18:15

15:9 p 1 Chr. 13:6

15:9 q Judg. 18:12

15:10 r Gen. 38:13; Judg. 14:1

15:10 3 turned around

15:11 s Josh. 19:43

15:12 t Num. 34:6, 7; Josh. 15:47

15:13 u Josh. 14:13

15:13 v Num. 13:6

15:13 w Josh. 14:15

15:14 x Judg. 1:10, 20

15:14 y Num. 13:22

15:15 z Josh. 10:38; Judg. 1:11

15:16 a Judg. 1:12

15:16 4 Lit. strikes

15:17 b Judg. 1:13; 3:9

15:17 c Num. 32:12; Josh. 14:6

15:17 d Judg. 1:12

15:18 e Judg. 1:14

15:18 f Gen. 24:64; 1 Sam. 25:23

15:19 g Gen. 33:11

15:21 h Gen. 35:21

15:24 i 1 Sam. 23:14

15:28 j Gen. 21:31; Josh. 19:2

15:30 k Josh. 19:4

15:31 l Josh. 19:5; 1 Sam. 27:6; 30:1

15:32 m Judg. 20:45, 47

15:33 n Judg. 13:25; 16:31

15:35 o 1 Sam. 22:1

15:38 p 2 Kin. 14:7

15:39 q 2 Kin. 14:19

15:39 r Josh. 10:3

15:40 5 Or Lahmam

15:42 s Josh. 21:13

15:46 t Josh. 11:22

15:47 u Josh. 15:4

15:47 v Num. 34:6

15:51 w Josh. 10:41; 11:16

15:54 x Josh. 14:15

15:55 y 1 Sam. 23:24, 25

15:60 z Josh. 18:14; 1 Sam. 7:1, 2

15:62 a 1 Sam. 23:29; Ezek. 47:10

15:63 b Judg. 1:8, 21; 2 Sam. 5:6; 1 Chr. 11:4

15:63 c Judg. 1:21

Joshua 16

16:1 a Josh. 8:15; 18:12

16:1 1 Lit. went out

16:1 2 LXX Bethel Luz

16:2 b Josh. 18:13; Judg. 1:26

16:2 3 LXX to Bethel,

16:3 c Josh. 18:13; 1 Kin. 9:17; 2 Chr. 8:5

16:3 d Josh. 21:21; 1 Kin. 9:15; 1 Chr. 7:28

16:3 4 Lit. the goings out of it were at the sea

16:4 e Josh. 17:14

16:4 5 possession

16:5 f Judg. 1:29; 1 Chr. 7:28, 29

16:5 g Josh. 18:13

16:5 h 2 Chr. 8:5

16:6 i Josh. 17:7

16:7 6 Naaran, 1 Chr. 7:28

16:8 j Josh. 17:8

16:8 k Josh. 17:9

16:8 7 Lit. the goings out of it were at the sea

16:9 l Josh. 17:9

16:10 m Josh. 15:63; 17:12, 13; Judg. 1:29; 1 Kin. 9:16

Joshua 17

17:1 a Gen. 41:51; 46:20; 48:18

17:1 b Gen. 50:23; Judg. 5:14

17:1 c Deut. 3:15

17:2 d Num. 26:29–33

17:2 e 1 Chr. 7:18

17:2 f Num. 26:31

17:2 g Num. 26:32

17:2 1 Jeezer, Num. 26:30

17:3 h Num. 26:33; 27:1; 36:2

17:4 i Josh. 14:1

17:4 j Num. 27:2–11

17:4 2 possession

17:5 k Josh. 22:7

17:7 l Josh. 16:6

17:8 m Josh. 16:8

17:9 n Josh. 16:9

17:9 3 boundary

17:9 4 Wadi

17:11 o 1 Chr. 7:29

17:11 p Judg. 1:27; 1 Sam. 31:10; 1 Kin. 4:12

17:12 q Judg. 1:19, 27, 28

17:13 r Josh. 16:10

17:14 s Josh. 16:4

17:14 t Gen. 48:22

17:14 u Gen. 48:19; Num. 26:34, 37

17:14 5 allotment

17:16 v Josh. 17:18; Judg. 1:19; 4:3

17:16 w Josh. 19:18; 1 Kin. 4:12

17:17 6 allotment

17:18 x Deut. 20:1

17:18 7 Lit. goings out

Joshua 18

18:1 a Josh. 19:51; 21:2; 22:9; Jer. 7:12

18:1 b Judg. 18:31; 1 Sam. 1:3, 24; 4:3, 4

18:3 c Judg. 18:9

18:5 d Josh. 15:1

18:5 e Josh. 16:1—17:18

18:6 f Josh. 14:2; 18:10

18:6 1 describe in writing

18:7 g Num. 18:7, 20; Josh. 13:33

18:7 h Josh. 13:8

18:8 i Gen. 13:17

18:8 2 describe in writing

18:9 3 described it in writing

18:10 j Acts 13:19

18:10 k Num. 34:16–29; Josh. 19:51

18:10 4 portions

18:11 l Judg. 1:21

18:12 m Josh. 16:1

18:13 n Gen. 28:19; Josh. 16:2; Judg. 1:23

18:13 o Josh. 16:3

18:14 p Josh. 15:9

18:14 5 Lit. its goings out were

18:15 q Josh. 15:9

18:16 r Josh. 15:8

18:16 s Josh. 15:7

18:16 6 Lit. Giants

18:17 t Josh. 15:6

18:18 7 Beth Arabah, Josh. 15:6; 18:22

18:19 u Josh. 15:2, 5

18:19 8 Lit. the goings out of the border were

18:25 v Josh. 11:19; 21:17; 1 Kin. 3:4, 5

18:25 w Jer. 31:15

18:28 x Josh. 15:8, 63

Joshua 19

19:1 a Judg. 1:3

19:1 b Josh. 19:9

19:2 c 1 Chr. 4:28

19:8 d 1 Sam. 30:27

19:9 e Josh. 19:1

19:9 1 too large

19:9 2 Lit. them

19:11 f Gen. 49:13

19:11 g Josh. 12:22

19:12 h 1 Chr. 6:72

19:13 i 2 Kin. 14:25

19:14 3 Lit. the goings out of it were

19:22 j Josh. 15:10; Judg. 1:33

19:24 k Judg. 1:31, 32

19:26 l 1 Sam. 15:12; 1 Kin. 18:20; Is. 33:9; 35:2; Jer. 46:18

19:27 m 1 Kin. 9:13

19:28 n Gen. 10:19; Josh. 11:8; Judg. 1:31; Acts 27:3

19:28 4 So with MT, Tg., Vg.; a few Heb. mss. Abdon (cf. 21:30 and 1 Chr. 6:74)

19:29 o Judg. 1:31

19:32 p Josh. 19:32–39; Judg. 1:33

19:33 5 Lit. its goings out were

19:34 q Deut. 33:23

19:37 r Josh. 20:7

19:40 s Josh. 19:40–48; Judg. 1:34–36

19:41 t Josh. 15:33

19:42 u Judg. 1:35; 1 Kin. 4:9

19:42 v Josh. 10:12; 21:24

19:43 w Josh. 15:11; Judg. 1:18

19:46 6 over against

19:46 7 Heb. Japho

19:47 x Judg. 18

19:47 y Judg. 18:29

19:49 8 finished

19:50 z Josh. 24:30

19:50 a 1 Chr. 7:24

19:51 b Num. 34:17; Josh. 14:1

19:51 c Josh. 18:1, 10

Joshua 20

20:2 a Ex. 21:13; Num. 35:6–34; Deut. 19:2, 9

20:2 1 Designate

20:4 2 states

20:5 b Num. 35:12

20:6 c Num. 35:12, 24, 25

20:7 d Josh. 21:32; 1 Chr. 6:76

20:7 e Josh. 21:21; 2 Chr. 10:1

20:7 f Josh. 14:15; 21:11, 13

20:7 g Luke 1:39

20:8 h Deut. 4:43; Josh. 21:36; 1 Chr. 6:78

20:8 i Josh. 21:38; 1 Kin. 22:3

20:8 j Josh. 21:27

20:9 k Num. 35:15

20:9 l Josh. 20:6

20:9 3 As a resident alien

Joshua 21

21:1 a Num. 35:1–8

21:1 b Num. 34:16–29; Josh. 14:1; 17:4

21:2 c Josh. 18:1

21:2 d Num. 35:2

21:4 e Josh. 21:8, 19

21:4 f Josh. 19:51

21:5 g Josh. 21:20

21:6 h Josh. 21:27

21:7 i Josh. 21:34

21:8 j Josh. 21:3

21:8 k Num. 35:2

21:9 1 Lit. called

21:11 l Josh. 20:7; 1 Chr. 6:55

21:11 m Josh. 14:15; 15:13, 14

21:11 n Josh. 20:7; Luke 1:39

21:11 2 Lit. City of Arba

21:12 o Josh. 14:14; 1 Chr. 6:56

21:13 p 1 Chr. 6:57

21:13 q Josh. 15:54; 20:2, 7

21:13 r Josh. 15:42; 2 Kin. 8:22

21:14 s Josh. 15:48

21:14 t Josh. 15:50

21:15 u 1 Chr. 6:58

21:15 v Josh. 15:49

21:16 w 1 Chr. 6:59

21:16 x Josh. 15:55

21:16 y Josh. 15:10

21:17 z Josh. 18:25

21:17 a Josh. 18:24

21:18 b 1 Chr. 6:60

21:20 c 1 Chr. 6:66

21:20 3 allotment

21:21 d Josh. 20:7

21:21 e Judg. 1:29

21:24 f Josh. 10:12

21:27 g Josh. 21:6; 1 Chr. 6:71

21:27 h Josh. 20:8

21:32 i Josh. 20:7

21:34 j Josh. 21:7; 1 Chr. 6:77–81

21:36 k Deut. 4:43; Josh. 20:8

21:36 4 So with LXX, Vg. (cf. 1 Chr. 6:78, 79); MT, Bg., Tg. omit vv. 36, 37

21:38 l Josh. 20:8

21:41 m Num. 35:7

21:43 n Gen. 12:7; 26:3, 4; 28:4, 13, 14

21:43 o Num. 33:53; Josh. 1:11

21:44 p Deut. 7:23, 24; Josh. 11:23; 22:4

21:44 q Josh. 1:13, 15; 11:23

21:44 r Deut. 7:24

21:45 s (Num. 23:19); Josh. 23:14; 1 Kin. 8:56

Joshua 22

22:2 a Num. 32:20–22; Deut. 3:18

22:2 b Josh. 1:12–18

22:3 1 forsaken

22:4 c Josh. 21:44

22:4 d Num. 32:33

22:5 e Deut. 6:6, 17; 11:22; Jer. 12:16

22:5 f Deut. 10:12; 11:13, 22

22:5 2 be very careful to do

22:6 g Gen. 47:7; Ex. 39:43; Josh. 14:13; 2 Sam. 6:18; Luke 24:50

22:7 h Josh. 17:1–13

22:8 i Num. 31:27; 1 Sam. 30:24

22:8 3 plunder

22:9 j Num. 32:1, 26, 29

22:11 k Deut. 13:12–18; Judg. 20:12, 13

22:11 4 Lit. front

22:12 l Josh. 18:1; Judg. 20:1

22:13 m Deut. 13:14; Judg. 20:12

22:13 n Ex. 6:25; Num. 25:7, 11–13

22:14 o Num. 1:4

22:14 5 Lit. thousands

22:16 p Deut. 12:5–14

22:16 q Lev. 17:8, 9

22:16 6 unfaithful act

22:17 r Num. 25:1–9; Deut. 4:3

22:18 s Num. 16:22

22:19 t Josh. 18:1

22:19 7 However

22:20 u Josh. 7:1–26

22:20 8 act unfaithfully

22:20 9 devoted thing

22:21 10 Lit. thousands

22:22 v Deut. 4:35; 10:17; Is. 44:8; 45:5; 46:9; (1 Cor. 8:5, 6)

22:22 w (Job 10:7; 23:10; Jer. 12:3; 2 Cor. 11:11, 31)

22:23 x Deut. 18:19; 1 Sam. 20:16

22:24 11 Lit. from fear

22:27 y Gen. 31:48; Josh. 22:34; 24:27

22:27 z Deut. 12:5, 14

22:27 12 testimony

22:29 a Deut. 12:13, 14

22:30 13 Lit. thousands

22:31 b Ex. 25:8; Lev. 26:11, 12; 2 Chr. 15:2; Zech. 8:23

22:33 c 1 Chr. 29:20; Neh. 8:6; Dan. 2:19; Luke 2:28

22:34 14 LXX adds and half the tribe of Manasseh

Joshua 23

23:1 a Josh. 21:44; 22:4

23:1 b Josh. 13:1; 24:29

23:2 c Deut. 31:28

23:3 d Ps. 44:3

23:3 e Ex. 14:14; Deut. 1:30; Josh. 10:14, 42

23:4 f Josh. 13:2, 6; 18:10

23:5 g Ex. 23:30; 33:2

23:5 h Num. 33:53

23:6 i Josh. 1:7

23:6 j Deut. 5:32

23:7 k Ex. 23:33; Deut. 7:2, 3; (Prov. 4:14; Eph. 5:11)

23:7 l Ex. 23:13; Ps. 16:4; Jer. 5:7; Hos. 2:17

23:7 m Deut. 6:13; 10:20

23:7 n Ex. 20:5

23:7 1 associate with

23:8 o Deut. 10:20

23:9 p Deut. 7:24; 11:23; Josh. 1:5

23:9 2 dispossessed

23:10 q Lev. 26:8; Deut. 28:7; Is. 30:17

23:10 r Ex. 14:14

23:11 s Josh. 22:5

23:12 t (2 Pet. 2:20, 21)

23:12 u Deut. 7:3, 4; Ezra 9:2; Neh. 13:25

23:13 v Judg. 2:3

23:13 w Ex. 23:33; 34:12; Deut. 7:16

23:14 x 1 Kin. 2:2

23:14 y Josh. 21:45; (Luke 21:33)

23:14 3 I am going to die.

23:15 z Deut. 28:63

23:15 a Lev. 26:14–39; Deut. 28:15–68

23:16 b Deut. 4:24–28

23:16 4 Or if ever

Joshua 24

24:1 a Gen. 35:4

24:1 b Josh. 23:2

24:1 c 1 Sam. 10:19

24:2 d Gen. 11:7–32

24:2 e Josh. 24:14

24:2 1 The Euphrates

24:3 f Gen. 12:1; Acts 7:2, 3

24:3 g Gen. 21:1–8; (Ps. 127:3)

24:3 2 The Euphrates

24:3 3 Lit. seed

24:4 h Gen. 25:24–26

24:4 i Gen. 36:8; Deut. 2:5

24:4 j Gen. 46:1, 3, 6

24:5 k Ex. 3:10

24:5 l Ex. 7—10

24:6 m Ex. 12:37, 51; 14:2–31

24:7 n Ex. 14:20

24:7 o Deut. 4:34

24:7 p Josh. 5:6

24:8 q Num. 21:21–35

24:9 r Judg. 11:25

24:9 s Num. 22:2–14

24:10 t Deut. 23:5

24:10 u Num. 23:11, 20; 24:10

24:11 v Josh. 3:14, 17

24:11 w Josh. 6:1; 10:1

24:12 x Ex. 23:28; Deut. 7:20

24:12 y Ps. 44:3

24:13 z Deut. 6:10, 11

24:14 a Deut. 10:12, 13; 1 Sam. 12:24

24:14 b 2 Cor. 1:12

24:14 c Josh. 24:2, 23; Ezek. 20:18

24:14 d Ezek. 20:7, 8

24:14 4 The Euphrates

24:15 e Ruth 1:15; 1 Kin. 18:21

24:15 f Josh. 24:2; Ezek. 20:39

24:15 g Ex. 23:24, 32

24:15 h Gen. 18:19; Ps. 101:2; (1 Tim. 3:4, 5)

24:15 5 The Euphrates

24:18 i Ps. 116:16

24:19 j Matt. 6:24

24:19 k Lev. 11:44, 45; 1 Sam. 6:20

24:19 l Ex. 20:5

24:19 m Ex. 23:21

24:20 n 1 Chr. 28:9; Ezra 8:22; Is. 1:28; 63:10; 65:11, 12; Jer. 17:13

24:20 o Deut. 4:24–26; Josh. 23:15

24:22 p Ps. 119:173

24:23 q Gen. 35:2; Josh. 24:14; Judg. 10:15, 16; 1 Sam. 7:3

24:23 r 1 Kin. 8:57, 58; Ps. 119:36; 141:4

24:24 s Ex. 19:8; 24:3, 7; Deut. 5:24–27

24:25 t Ex. 15:25

24:25 u Josh. 24:1

24:25 6 Lit. cut a covenant

24:26 v Deut. 31:24

24:26 w Judg. 9:6

24:26 x Gen. 28:18

24:26 y Gen. 35:4

24:27 z Gen. 31:48

24:27 a Deut. 32:1

24:28 b Judg. 2:6, 7

24:29 c Judg. 2:8

24:30 d Josh. 19:50; Judg. 2:9

24:31 e Judg. 2:7

24:31 f Deut. 11:2

24:32 g Gen. 50:25; Ex. 13:19; Heb. 11:22

24:32 h Gen. 33:19; John 4:5

24:32 7 Heb. qesitah, an unknown ancient measure of weight

24:33 i Ex. 28:1; Num. 20:28; Josh. 14:1

24:33 j Ex. 6:25

Introduction to Judges

Title

The book bears the fitting name “Judges,” which refers to unique leaders God gave to His people for preservation against their enemies (2:16–19). The Hebrew title means “deliverers” or “saviors,” as well as judges (cf. Deut. 16:18; 17:9; 19:17). Twelve such judges arose before Samuel; then Eli and Samuel raised the count to 14. God Himself is the higher Judge (11:27). Judges spans about 350 years from Joshua’s conquest (ca. 1398 B.C.) until Eli and Samuel judged prior to the establishment of the monarchy (ca. 1043 B.C.).

Author and Date

No author is named in the book, but the Jewish Talmud identifies Samuel, a key prophet who lived at the time these events took place and could have personally summed up the era (cf. 1 Sam. 10:25). The time was earlier than David’s capture of Jerusalem ca. 1004 B.C. (2 Sam. 5:6, 7) since Jebusites still controlled the site (Judg. 1:21). Also, the writer deals with a time before a king ruled (17:6; 18:1; 21:25). Since Saul began his reign ca. 1043 B.C., a time shortly after his rule began is probably when Judges was written.

Background and Setting

Judges is a tragic sequel to Joshua. In Joshua, the people were obedient to God in conquering the Land. In Judges, they were disobedient, idolatrous, and often defeated. Judges 1:1—3:6 focuses on the closing days of the book of Joshua. Judges 2:6–9 gives a review of Joshua’s death (cf. Josh. 24:28–31). The account describes 7 distinct cycles of Israel’s drifting away from the LORD starting even before Joshua’s death, with a full departure into apostasy afterward. Five basic reasons are evident for these cycles of Israel’s moral and spiritual decline: 1) disobedience in failing to drive the Canaanites out of the Land (Judg. 1:19, 21, 35); 2) idolatry (2:12); 3) intermarriage with wicked Canaanites (3:5, 6); 4) not heeding judges (2:17); and 5) turning away from God after the death of the judges (2:19).

A four-part sequence repeatedly occurred in this phase of Israel’s history: 1) Israel’s departure from God; 2) God’s chastisement in permitting military defeat and subjugation; 3) Israel’s prayer pleading for deliverance; and 4) God raising up “judges,” either civil or sometimes local military champions who led in shaking off the oppressors. Fourteen judges arose, six of them military judges (Othniel, Ehud, Deborah, Gideon, Jephthah, and Samson). Two men were of special significance for contrast in spiritual leadership: 1) Eli, judge and High-Priest (not a good example); and 2) Samuel, judge, priest, and prophet (a good example).

Historical and Theological Themes

Judges is thematic rather than chronological; foremost among its themes is God’s power and covenant mercy in graciously delivering the Israelites from the consequences of their failures, which were suffered for sinful compromise (cf. 2:18, 19; 21:25). In 7 periods of sin to salvation (cf. Introduction: Outline), God compassionately delivered His people throughout the different geographical areas of tribal inheritances which He had earlier given through Joshua (Josh. 13–22). The apostasy covered the whole land, as indicated by the fact that each area is specifically identified: southern (3:7–31); northern (4:1—5:31); central (6:1–10:5); eastern (10:6–12:15); and western (13:1–16:31). His power to faithfully rescue shines against the dark backdrop of pitiful human compromise and sometimes bizarre twists of sin, as in the final summary (Judg. 17–21). The last verse (21:25) sums up the account: “In those days there was no king in Israel; everyone did what was right in his own eyes.”

Interpretive Challenges

The most stimulating challenges are: 1) how to view men’s violent acts against enemies or fellow countrymen, whether with God’s approval or without it; 2) God’s use of leaders who at times do His will and at times follow their own sinful impulses (Gideon, Eli, Jephthah, Samson); 3) how to view Jephthah’s vow and offering of his daughter (11:30–40); and 4) how to resolve God’s sovereign will with His providential working in spite of human sin (cf. 14:4).

The chronology of the various judges in different sectors of the Land raises questions about how much time passed and how the time totals can fit into the entire time span from the Exodus (ca. 1445 B.C.) to Solomon’s fourth year, ca. 967/966 B.C., which is said to be 480 years (1 Kin. 6:1; see note on Judg. 11:26). A reasonable explanation is that the deliverances and years of rest under the judges in distinct parts of the Land included overlaps, so that some of them did not run consecutively but rather concurrently during the 480 years. Paul’s estimate of “about 450” years in Acts 13:20 is an approximation.

Outline

I. Introduction and Summary—The Disobedience of Israel (1:1-3:6)

A. Incomplete Conquest over the Canaanites (1:1-36)

B. The Decline and Judgment of Israel (2:1-3:6)

II. A Selected History of the Judges—The Deliverance of Israel (3:7-16:31)

A. First Period: Othniel vs. Mesopotamians (3:7-11)

B. Second Period: Ehud and Shamgar vs. Moabites (3:12-31)

C. Third Period: Deborah vs. Canaanites (4:1-5:31)

D. Fourth Period: Gideon vs. Midianites (6:1-8:32)

E. Fifth Period : Tola and Jair vs. Abimelech’s Effects (8:33-10:5)

F. Sixth Period: Jephthah, Ibzan, Elon, and Abdon vs. Philistines and Ammonites (10:6-12:15)

G. Seventh Period: Samson vs. Philistines (13:1-16:31)

III. Epilogue—The Dereliction of Israel (17:1-21:25)

A. The Idolatry of Micah and the Danites (17:1-18:31)

B. The Crime at Gibeah and War Against Benjamin (19:1-21:25)

The Book of

JUDGES

Judges 1

The Continuing Conquest of Canaan

(Josh. 15:13–19)

1Now after the adeath of Joshua it came to pass that the children of Israel basked the LORD, saying, “Who shall be first to go up for us against the cCanaanites to fight against them?”

2And the LORD said, d“Judah shall go up. Indeed I have delivered the land into his hand.”

3So Judah said to eSimeon his brother, “Come up with me to my allotted territory, that we may fight against the Canaanites; and fI will likewise go with you to your allotted territory.” And Simeon went with him.

4Then Judah went up, and the LORD delivered the Canaanites and the Perizzites into their hand; and they killed ten thousand men at gBezek.

5And they found Adoni-Bezek in Bezek, and fought against him; and they defeated the Canaanites and the Perizzites.

6Then Adoni-Bezek fled, and they pursued him and caught him and cut off his thumbs and big toes.

7And Adoni-Bezek said, “Seventy kings with their thumbs and big toes cut off used to gather scraps under my table; has I have done, so God has repaid me.” Then they brought him to Jerusalem, and there he died.

8Now ithe children of Judah fought against Jerusalem and took it; they struck it with the edge of the sword and set the city on fire.

9jAnd afterward the children of Judah went down to fight against the Canaanites who dwelt in the mountains, in the 1South, and in the lowland.

10Then Judah 2went against the Canaanites who dwelt in kHebron. (Now the name of Hebron was formerly lKirjath Arba.) And they killed Sheshai, Ahiman, and Talmai.

11mFrom there they went against the inhabitants of Debir. (The name of Debir was formerly Kirjath Sepher.)

12nThen Caleb said, “Whoever attacks Kirjath Sepher and takes it, to him I will give my daughter Achsah as wife.”

13And Othniel the son of Kenaz, oCaleb’s younger brother, took it; so he gave him his daughter Achsah as wife.

14pNow it happened, when she came to him, that 3she urged him to ask her father for a field. And she dismounted from her donkey, and Caleb said to her, “What do you wish?”

15So she said to him, q“Give me a blessing; since you have given me land in the South, give me also springs of water.” And Caleb gave her the upper springs and the lower springs.

16rNow the children of the Kenite, Moses’ father-in-law, went up sfrom the City of Palms with the children of Judah into the Wilderness of Judah, which lies in the South near tArad; uand they went and dwelt among the people.

17vAnd Judah went with his brother Simeon, and they attacked the Canaanites who inhabited Zephath, and utterly destroyed it. So the name of the city was called wHormah.

18Also Judah took xGaza with its territory, Ashkelon with its territory, and Ekron with its territory.

19So the LORD was with Judah. And they drove out the mountaineers, but they could not drive out the inhabitants of the lowland, because they had ychariots of iron.

20zAnd they gave Hebron to Caleb, as Moses had said. Then he 4expelled from there the athree sons of Anak.

21bBut the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; so the Jebusites dwell with the children of Benjamin in Jerusalem to this day.

22And the 5house of Joseph also went up against Bethel, cand the LORD was with them.

23So the 6house of Joseph dsent men to spy out Bethel. (The name of the city was formerly eLuz.)

24And when the spies saw a man coming out of the city, they said to him, “Please show us the entrance to the city, and fwe will show you mercy.”

25So he showed them the entrance to the city, and they struck the city with the edge of the sword; but they let the man and all his family go.

26And the man went to the land of the Hittites, built a city, and called its name Luz, which is its name to this day.

Incomplete Conquest of the Land

27gHowever, Manasseh did not drive out the inhabitants of Beth Shean and its villages, or hTaanach and its villages, or the inhabitants of iDor and its villages, or the inhabitants of Ibleam and its villages, or the inhabitants of Megiddo and its villages; for the Canaanites were determined to dwell in that land.

28And it came to pass, when Israel was strong, that they put the Canaanites 7under tribute, but did not completely drive them out.

29jNor did Ephraim drive out the Canaanites who dwelt in Gezer; so the Canaanites dwelt in Gezer among them.

30Nor did kZebulun drive out the inhabitants of Kitron or the inhabitants of Nahalol; so the Canaanites dwelt among them, and 8were put under tribute.

31lNor did Asher drive out the inhabitants of Acco or the inhabitants of Sidon, or of Ahlab, Achzib, Helbah, Aphik, or Rehob.

32So the Asherites mdwelt among the Canaanites, the inhabitants of the land; for they did not drive them out.

33nNor did Naphtali drive out the inhabitants of Beth Shemesh or the inhabitants of Beth Anath; but they dwelt among the Canaanites, the inhabitants of the land. Nevertheless the inhabitants of Beth Shemesh and Beth Anath were put under tribute to them.

34And the Amorites forced the children of Dan into the mountains, for they would not allow them to come down to the valley;

35and the Amorites were determined to dwell in Mount Heres, oin Aijalon, and in 9Shaalbim; yet when the strength of the house of Joseph became greater, they 10were put under tribute.

36Now the boundary of the Amorites was pfrom the Ascent of Akrabbim, from Sela, and upward.

Judges 2

Israel’s Disobedience

1Then the Angel of the LORD came up from Gilgal to Bochim, and said: a“I led you up from Egypt and bbrought you to the land of which I swore to your fathers; and cI said, ‘I will never break My covenant with you.

2‘And dyou shall make no 1covenant with the inhabitants of this land; eyou shall tear down their altars.’ fBut you have not obeyed My voice. Why have you done this?

3“Therefore I also said, ‘I will not drive them out before you; but they shall be gthorns2 in your side, and htheir gods shall 3be a isnare to you.’ ”

4So it was, when the Angel of the LORD spoke these words to all the children of Israel, that the people lifted up their voices and wept.

5Then they called the name of that place 4Bochim; and they sacrificed there to the LORD.

6And when jJoshua had dismissed the people, the children of Israel went each to his own inheritance to possess the land.

Death of Joshua

(Josh. 24:29–31)

7kSo the people served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great works of the LORD which He had done for Israel.

8Now lJoshua the son of Nun, the servant of the LORD, died when he was one hundred and ten years old.

9mAnd they buried him within the border of his inheritance at nTimnath Heres, in the mountains of Ephraim, on the north side of Mount Gaash.

10When all that generation had 5been gathered to their fathers, another generation arose after them who odid not know the LORD nor the work which He had done for Israel.

Israel’s Unfaithfulness

11Then the children of Israel did pevil in the sight of the LORD, and served the Baals;

12and they qforsook the LORD God of their fathers, who had brought them out of the land of Egypt; and they followed rother gods from among the gods of the people who were all around them, and they sbowed down to them; and they provoked the LORD to anger.

13They forsook the LORD tand served 6Baal and the 7Ashtoreths.

14uAnd the anger of the LORD was hot against Israel. So He vdelivered them into the hands of plunderers who despoiled them; and wHe sold them into the hands of their enemies all around, so that they xcould no longer stand before their enemies.

15Wherever they went out, the hand of the LORD was against them for calamity, as the LORD had said, and as the LORD had ysworn to them. And they were greatly distressed. The Judges of Israel

16Nevertheless, zthe LORD raised up judges who delivered them out of the hand of those who plundered them.

17Yet they would not listen to their judges, but they aplayed the harlot with other gods, and bowed down to them. They turned quickly from the way in which their fathers walked, in obeying the commandments of the LORD; they did not do so.

18And when the LORD raised up judges for them, bthe LORD was with the judge and delivered them out of the hand of their enemies all the days of the judge; cfor the LORD was moved to pity by their groaning because of those who oppressed them and harassed them.

19And it came to pass, dwhen the judge was dead, that they reverted and behaved more corruptly than their fathers, by following other gods, to serve them and bow down to them. They did not cease from their own doings nor from their stubborn way.

20Then the anger of the LORD was hot against Israel; and He said, “Because this nation has etransgressed My covenant which I commanded their fathers, and has not heeded My voice,

21“I also will no longer drive out before them any of the nations which Joshua fleft when he died,

22“so gthat through them I may htest Israel, whether they will keep the ways of the LORD, to walk in them as their fathers kept them, or not.”

23Therefore the LORD left those nations, without driving them out immediately; nor did He deliver them into the hand of Joshua.

Judges 3

The Nations Remaining in the Land

1Now these are athe nations which the LORD left, that He might test Israel by them, that is, all who had not 1known any of the wars in Canaan

2(this was only so that the generations of the children of Israel might be taught to know war, at least those who had not formerly known it),

3namely, bfive lords of the Philistines, all the Canaanites, the Sidonians, and the Hivites who dwelt in Mount Lebanon, from Mount Baal Hermon to the entrance of Hamath.

4And they were left, that He might test Israel by them, to 2know whether they would obey the commandments of the LORD, which He had commanded their fathers by the hand of Moses.

5cThus the children of Israel dwelt among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.

6And dthey took their daughters to be their wives, and gave their daughters to their sons; and they served their gods.

Othniel

7So the children of Israel did eevil in the sight of the LORD. They fforgot the LORD their God, and served the Baals and 3Asherahs.

8Therefore the anger of the LORD was hot against Israel, and He gsold them into the hand of hCushan-Rishathaim king of Mesopotamia; and the children of Israel served Cushan-Rishathaim eight years.

9When the children of Israel icried out to the LORD, the LORD jraised up a deliverer for the children of Israel, who delivered them: kOthniel the son of Kenaz, Caleb’s younger brother.

10lThe Spirit of the LORD came upon him, and he judged Israel. He went out to war, and the LORD delivered Cushan-Rishathaim king of Mesopotamia into his hand; and his hand prevailed over Cushan-Rishathaim.

11So the land had rest for forty years. Then Othniel the son of Kenaz died.

Ehud

12mAnd the children of Israel again did evil in the sight of the LORD. So the LORD strengthened nEglon king of Moab against Israel, because they had done evil in the sight of the LORD.

13Then he gathered to himself the people of Ammon and oAmalek, went and 4defeated Israel, and took possession of pthe City of Palms.

14So the children of Israel qserved Eglon king of Moab eighteen years.

15But when the children of Israel rcried out to the LORD, the LORD raised up a deliverer for them: Ehud the son of Gera, the Benjamite, a sleft-handed man. By him the children of Israel sent tribute to Eglon king of Moab.

16Now Ehud made himself a dagger (it was double-edged and a cubit in length) and fastened it under his clothes on his right thigh.

17So he brought the tribute to Eglon king of Moab. (Now Eglon was a very fat man.)

18And when he had finished presenting the tribute, he sent away the people who had carried the tribute.

19But he himself turned back tfrom the 5stone images that were at Gilgal, and said, “I have a secret message for you, O king.” He said, “Keep silence!” And all who attended him went out from him.

20So Ehud came to him (now he was sitting upstairs in his cool private chamber). Then Ehud said, “I have a message from God for you.” So he arose from his seat.

21Then Ehud reached with his left hand, took the dagger from his right thigh, and thrust it into his belly.

22Even the 6hilt went in after the blade, and the fat closed over the blade, for he did not draw the dagger out of his belly; and his entrails came out.

23Then Ehud went out through the porch and shut the doors of the upper room behind him and locked them.

24When he had gone out, 7Eglon’s servants came to look, and to their surprise, the doors of the upper room were locked. So they said, “He is probably uattending8 to his needs in the cool chamber.”

25So they waited till they were vembarrassed, and still he had not opened the doors of the upper room. Therefore they took the key and opened them. And there was their master, fallen dead on the floor.

26But Ehud had escaped while they delayed, and passed beyond the 9stone images and escaped to Seirah.

27And it happened, when he arrived, that whe blew the trumpet in the xmountains of Ephraim, and the children of Israel went down with him from the mountains; and 10he led them.

28Then he said to them, “Follow me, for ythe LORD has delivered your enemies the Moabites into your hand.” So they went down after him, seized the zfords of the Jordan leading to Moab, and did not allow anyone to cross over.

29And at that time they killed about ten thousand men of Moab, all stout men of valor; not a man escaped.

30So Moab was subdued that day under the hand of Israel. And athe land had rest for eighty years.

Shamgar

31After him was bShamgar the son of Anath, who killed six hundred men of the Philistines cwith an ox goad; dand he also delivered eIsrael.

Judges 4

Deborah

1When Ehud was dead, athe children of Israel again did bevil in the sight of the LORD.

2So the LORD csold them into the hand of Jabin king of Canaan, who reigned in dHazor. The commander of his army was eSisera, who dwelt in fHarosheth Hagoyim.

3And the children of Israel cried out to the LORD; for Jabin had nine hundred gchariots of iron, and for twenty years hhe had harshly oppressed the children of Israel.

4Now Deborah, a prophetess, the wife of Lapidoth, was judging Israel at that time.

5iAnd she would sit under the palm tree of Deborah between Ramah and Bethel in the mountains of Ephraim. And the children of Israel came up to her for judgment.

6Then she sent and called for jBarak the son of Abinoam from kKedesh in Naphtali, and said to him, “Has not the LORD God of Israel commanded, ‘Go and 1deploy troops at Mount lTabor; take with you ten thousand men of the sons of Naphtali and of the sons of Zebulun;

7‘and against you mI will deploy Sisera, the commander of Jabin’s army, with his chariots and his multitude at the nRiver Kishon; and I will 2deliver him into your hand’?”

8And Barak said to her, “If you will go with me, then I will go; but if you will not go with me, I will not go!”

9So she said, “I will surely go with you; nevertheless there will be no glory for you in the journey you are taking, for the LORD will osell Sisera into the hand of a woman.” Then Deborah arose and went with Barak to Kedesh.

10And Barak called pZebulun and Naphtali to Kedesh; he went up with ten thousand men qunder3 his command, and Deborah went up with him.

11Now Heber rthe Kenite, of the children of sHobab the father-in-law of Moses, had separated himself from the Kenites and pitched his tent near the terebinth tree at Zaanaim, twhich is beside Kedesh.

12And they reported to Sisera that Barak the son of Abinoam had gone up to Mount Tabor.

13So Sisera gathered together all his chariots, nine hundred chariots of iron, and all the people who were with him, from Harosheth Hagoyim to the River Kishon.

14Then Deborah said to Barak, 4“Up! For this is the day in which the LORD has delivered Sisera into your hand. uHas not the LORD gone out before you?” So Barak went down from Mount Tabor with ten thousand men following him.

15And the LORD routed Sisera and all his chariots and all his army with the edge of the sword before Barak; and Sisera alighted from his chariot and fled away on foot.

16But Barak pursued the chariots and the army as far as Harosheth Hagoyim, and all the army of Sisera fell by the edge of the sword; not a man was vleft.

17However, Sisera had fled away on foot to the tent of wJael, the wife of Heber the Kenite; for there was peace between Jabin king of Hazor and the house of Heber the Kenite.

18And Jael went out to meet Sisera, and said to him, “Turn aside, my lord, turn aside to me; do not fear.” And when he had turned aside with her into the tent, she covered him with a 5blanket.

19Then he said to her, “Please give me a little water to drink, for I am thirsty.” So she opened xa jug of milk, gave him a drink, and covered him.

20And he said to her, “Stand at the door of the tent, and if any man comes and inquires of you, and says, ‘Is there any man here?’ you shall say, ‘No.’ ”

21Then Jael, Heber’s wife, ytook a tent peg and took a hammer in her hand, and went softly to him and drove the peg into his temple, and it went down into the ground; for he was fast asleep and weary. So he died.

22And then, as Barak pursued Sisera, Jael came out to meet him, and said to him, “Come, I will show you the man whom you seek.” And when he went into her tent, there lay Sisera, dead with the peg in his temple.

23So on that day God subdued Jabin king of Canaan in the presence of the children of Israel.

24And the hand of the children of Israel grew stronger and stronger against Jabin king of Canaan, until they had destroyed Jabin king of Canaan.

Judges 5

The Song of Deborah

1Then Deborah and Barak the son of Abinoam asang on that day, saying:

2“When1 leaders blead in Israel,

c When the people 2willingly offer themselves,

Bless the LORD!

3“Hear,d O kings! Give ear, O princes!

I, even eI, will sing to the LORD;

I will sing praise to the LORD God of Israel.

4“ LORD, fwhen You went out from Seir,

When You marched from gthe field of Edom,

The earth trembled and the heavens poured,

The clouds also poured water;

5h The mountains 3gushed before the LORD,

i This Sinai, before the LORD God of Israel.

6“In the days of jShamgar, son of Anath,

In the days of kJael,

l The highways were deserted,

And the travelers walked along the byways.

7Village life ceased, it ceased in Israel,

Until I, Deborah, arose,

Arose a mother in Israel.

8They chose mnew gods;

Then there was war in the gates;

Not a shield or spear was seen among forty thousand in Israel.

9My heart is with the rulers of Israel

Who offered themselves willingly with the people.

Bless the LORD!

10“Speak, you who ride on white ndonkeys,

Who sit in judges’ attire,

And who walk along the road.

11Far from the noise of the archers, among the watering places,

There they shall recount the righteous acts of the LORD,

The righteous acts for His villagers in Israel;

Then the people of the LORD shall go down to the gates.

12“Awake,o awake, Deborah!

Awake, awake, sing a song!

Arise, Barak, and lead your captives away,

O son of Abinoam!

13“Then the survivors came down, the people against the nobles;

The LORD came down for me against the mighty.

14From Ephraim were those whose roots were in pAmalek.

After you, Benjamin, with your peoples,

From Machir rulers came down,

And from Zebulun those who bear the recruiter’s staff.

15And 4the princes of Issachar were with Deborah;

As Issachar, so was Barak

Sent into the valley 5under his command;

Among the divisions of Reuben

There were great resolves of heart.

16Why did you sit among the sheepfolds,

To hear the pipings for the flocks?

The divisions of Reuben have great searchings of heart.

17q Gilead stayed beyond the Jordan,

And why did Dan remain 6on ships?

r Asher continued at the seashore,

And stayed by his inlets.

18s Zebulun is a people who jeopardized their lives to the point of death,

Naphtali also, on the heights of the battlefield.

19“The kings came and fought,

Then the kings of Canaan fought

In tTaanach, by the waters of Megiddo;

They took no spoils of silver.

20They fought from the heavens;

The stars from their courses fought against Sisera.

21u The torrent of Kishon swept them away,

That ancient torrent, the torrent of Kishon.

O my soul, march on in strength!

22Then the horses’ hooves pounded,

The galloping, galloping of his steeds.

23‘Curse Meroz,’ said the 7angel of the LORD,

‘Curse its inhabitants bitterly,

Because they did not come to the help of the LORD,

To the help of the LORD against the mighty.’

24“Most blessed among women is Jael,

The wife of Heber the Kenite;

v Blessed is she among women in tents.

25He asked for water, she gave milk;

She brought out cream in a lordly bowl.

26She stretched her hand to the tent peg,

Her right hand to the workmen’s hammer;

She pounded Sisera, she pierced his head,

She split and struck through his temple.

27At her feet he sank, he fell, he lay still;

At her feet he sank, he fell;

Where he sank, there he fell wdead.

28“The mother of Sisera looked through the window,

And cried out through the lattice,

‘Why is his chariot so long in coming?

Why tarries the clatter of his chariots?’

29Her wisest 8ladies answered her,

Yes, she 9answered herself,

30‘Are they not finding and dividing the spoil:

To every man a girl or two;

For Sisera, plunder of dyed garments,

Plunder of garments embroidered and dyed,

Two pieces of dyed embroidery for the neck of the looter?’

31“Thus let all Your enemies xperish, O LORD!

But let those who love Him be ylike the zsun

When it comes out in full astrength.”

So the land had rest for forty years.

Judges 6

Midianites Oppress Israel

1Then the children of Israel did aevil in the sight of the LORD. So the LORD delivered them into the hand of bMidian for seven years,

2and the hand of Midian prevailed against Israel. Because of the Midianites, the children of Israel made for themselves the dens, cthe caves, and the strongholds which are in the mountains.

3So it was, whenever Israel had sown, Midianites would come up; also Amalekites and the dpeople of the East would come up against them.

4Then they would encamp against them and edestroy the produce of the earth as far as Gaza, and leave no sustenance for Israel, neither sheep nor ox nor fdonkey.

5For they would come up with their livestock and their tents, coming in as numerous as locusts; both they and their camels were 1without number; and they would enter the land to destroy it.

6So Israel was greatly impoverished because of the Midianites, and the children of Israel gcried out to the LORD.

7And it came to pass, when the children of Israel cried out to the LORD because of the Midianites,

8that the LORD sent a prophet to the children of Israel, who said to them, “Thus says the LORD God of Israel: ‘I brought you up from Egypt and brought you out of the hhouse of 2bondage;

9‘and I delivered you out of the hand of the Egyptians and out of the hand of all who oppressed you, and idrove them out before you and gave you their land.

10‘Also I said to you, “I am the LORD your God; jdo not fear the gods of the Amorites, in whose land you dwell.” But you have not obeyed My kvoice.’ ”

Gideon

11Now the Angel of the LORD came and sat under the terebinth tree which was in Ophrah, which belonged to Joash lthe Abiezrite, while his son mGideon threshed wheat in the winepress, in order to hide it from the Midianites.

12And the nAngel of the LORD appeared to him, and said to him, “The LORD is owith you, you mighty man of valor!”

13Gideon said to Him, “O 3my lord, if the LORD is with us, why then has all this happened to us? And pwhere are all His miracles qwhich our fathers told us about, saying, ‘Did not the LORD bring us up from Egypt?’ But now the LORD has rforsaken us and delivered us into the hands of the Midianites.”

14Then the LORD turned to him and said, s“Go in this might of yours, and you shall save Israel from the hand of the Midianites. tHave I not sent you?”

15So he said to Him, “O 4my Lord, how can I save Israel? Indeed umy clan is the weakest in Manasseh, and I am the least in my father’s house.”

16And the LORD said to him, v“Surely I will be with you, and you shall 5defeat the Midianites as one man.”

17Then he said to Him, “If now I have found favor in Your sight, then wshow me a sign that it is You who talk with me.

18x“Do not depart from here, I pray, until I come to You and bring out my offering and set it before You.” And He said, “I will wait until you come back.”

19ySo Gideon went in and prepared a young goat, and unleavened bread from an ephah of flour. The meat he put in a basket, and he put the broth in a pot; and he brought them out to Him under the terebinth tree and presented them.

20The Angel of God said to him, “Take the meat and the unleavened bread and zlay them on this rock, and apour out the broth.” And he did so.

21Then the Angel of the LORD put out the end of the staff that was in His hand, and touched the meat and the unleavened bread; and bfire rose out of the rock and consumed the meat and the unleavened bread. And the Angel of the LORD departed out of his sight.

22Now Gideon cperceived that He was the Angel of the LORD. So Gideon said, “Alas, O Lord GOD! dFor I have seen the Angel of the LORD face to face.”

23Then the LORD said to him, e“Peace be with you; do not fear, you shall not die.”

24So Gideon built an altar there to the LORD, and called it 6The-LORD-Is-Peace. To this day it is still fin Ophrah of the Abiezrites.

25Now it came to pass the same night that the LORD said to him, “Take your father’s young bull, the second bull of seven years old, and gtear down the altar of hBaal that your father has, and icut down the 7wooden image that is beside it;

26“and build an altar to the LORD your God on top of this 8rock in the proper arrangement, and take the second bull and offer a burnt sacrifice with the wood of the image which you shall cut down.”

27So Gideon took ten men from among his servants and did as the LORD had said to him. But because he feared his father’s household and the men of the city too much to do it by day, he did it by night.

Gideon Destroys the Altar of Baal

28And when the men of the city arose early in the morning, there was the altar of Baal, torn down; and the wooden image that was beside it was cut down, and the second bull was being offered on the altar which had been built.

29So they said to one another, “Who has done this thing?” And when they had inquired and asked, they said, “Gideon the son of Joash has done this thing.”

30Then the men of the city said to Joash, “Bring out your son, that he may die, because he has torn down the altar of Baal, and because he has cut down the wooden image that was beside it.”

31But Joash said to all who stood against him, “Would you 9plead for Baal? Would you save him? Let the one who would plead for him be put to death by morning! If he is a god, let him plead for himself, because his altar has been torn down!”

32Therefore on that day he called him jJerubbaal,10 saying, “Let Baal plead against him, because he has torn down his altar.”

33Then all kthe Midianites and Amalekites, the people of the East, gathered together; and they crossed over and encamped in lthe Valley of Jezreel.

34But mthe Spirit of the LORD came upon Gideon; then he nblew the trumpet, and the Abiezrites gathered behind him.

35And he sent messengers throughout all Manasseh, who also gathered behind him. He also sent messengers to oAsher, pZebulun, and Naphtali; and they came up to meet them.

The Sign of the Fleece

36So Gideon said to God, “If You will save Israel by my hand as You have said—

37q“look, I shall put a fleece of wool on the threshing floor; if there is dew on the fleece only, and it is dry on all the ground, then I shall know that You will save Israel by my hand, as You have said.”

38And it was so. When he rose early the next morning and squeezed the fleece together, he wrung the dew out of the fleece, a bowlful of water.

39Then Gideon said to God, r“Do not be angry with me, but let me speak just once more: Let me test, I pray, just once more with the fleece; let it now be dry only on the fleece, but on all the ground let there be dew.”

40And God did so that night. It was dry on the fleece only, but there was dew on all the ground.

Judges 7

Gideon’s Valiant Three Hundred

1Then aJerubbaal (that is, Gideon) and all the people who were with him rose early and encamped beside the well of Harod, so that the camp of the Midianites was on the north side of them by the hill of Moreh in the valley.

2And the LORD said to Gideon, “The people who are with you are too many for Me to give the Midianites into their hands, lest Israel bclaim glory for itself against Me, saying, ‘My own hand has saved me.’

3“Now therefore, proclaim in the hearing of the people, saying, c‘Whoever is fearful and afraid, let him turn and depart at once from Mount Gilead.’ ” And twenty-two thousand of the people returned, and ten thousand remained.

4But the LORD said to Gideon, “The people are still too many; bring them down to the water, and I will test them for you there. Then it will be, that of whom I say to you, ‘This one shall go with you,’ the same shall go with you; and of whomever I say to you, ‘This one shall not go with you,’ the same shall not go.”

5So he brought the people down to the water. And the LORD said to Gideon, “Everyone who laps from the water with his tongue, as a dog laps, you shall set apart by himself; likewise everyone who gets down on his knees to drink.”

6And the number of those who lapped, putting their hand to their mouth, was three hundred men; but all the rest of the people got down on their knees to drink water.

7Then the LORD said to Gideon, d“By the three hundred men who lapped I will save you, and deliver the Midianites into your hand. Let all the other people go, every man to his 1place.”

8So the people took provisions and their trumpets in their hands. And he sent away all the rest of Israel, every man to his tent, and retained those three hundred men. Now the camp of Midian was below him in the valley.

9It happened on the same enight that the LORD said to him, “Arise, go down against the camp, for I have delivered it into your hand.

10“But if you are afraid to go down, go down to the camp with Purah your servant,

11“and you shall fhear what they say; and afterward 2your hands shall be strengthened to go down against the camp.” Then he went down with Purah his servant to the outpost of the armed men who were in the camp.

12Now the Midianites and Amalekites, gall the people of the East, were lying in the valley has numerous as locusts; and their camels were 3without number, as the sand by the seashore in multitude.

13And when Gideon had come, there was a man telling a dream to his companion. He said, “I have had a dream: To my surprise, a loaf of barley bread tumbled into the camp of Midian; it came to a tent and struck it so that it fell and overturned, and the tent collapsed.”

14Then his companion answered and said, “This is nothing else but the sword of Gideon the son of Joash, a man of Israel! Into his hand iGod has delivered Midian and the whole camp.”

15And so it was, when Gideon heard the telling of the dream and its interpretation, that he worshiped. He returned to the camp of Israel, and said, “Arise, for the LORD has delivered the camp of Midian into your hand.”

16Then he divided the three hundred men into three companies, and he put a trumpet into every man’s hand, with empty pitchers, and torches inside the pitchers.

17And he said to them, “Look at me and do likewise; watch, and when I come to the edge of the camp you shall do as I do:

18“When I blow the trumpet, I and all who are with me, then you also blow the trumpets on every side of the whole camp, and say, ‘The sword of the LORD and of Gideon!’ ”

19So Gideon and the hundred men who were with him came to the outpost of the camp at the beginning of the middle watch, just as they had posted the watch; and they blew the trumpets and broke the pitchers that were in their hands.

20Then the three companies blew the trumpets and broke the pitchers—they held the torches in their left hands and the trumpets in their right hands for blowing—and they cried, “The sword of the LORD and of Gideon!”

21And jevery man stood in his place all around the camp; kand the whole army ran and cried out and fled.

22When the three hundred lblew the trumpets, mthe LORD set nevery man’s sword against his companion throughout the whole camp; and the army fled to 4Beth Acacia, toward Zererah, as far as the border of oAbel Meholah, by Tabbath.

23And the men of Israel gathered together from pNaphtali, Asher, and all Manasseh, and pursued the Midianites.

24Then Gideon sent messengers throughout all the qmountains of Ephraim, saying, “Come down against the Midianites, and seize from them the watering places as far as Beth Barah and the Jordan.” Then all the men of Ephraim gathered together and rseized the watering places as far as sBeth Barah and the Jordan.

25And they captured ttwo princes of the Midianites, uOreb and Zeeb. They killed Oreb at the rock of Oreb, and Zeeb they killed at the winepress of Zeeb. They pursued Midian and brought the heads of Oreb and Zeeb to Gideon on the vother side of the Jordan.

Judges 8

Gideon Subdues the Midianites

1Now athe men of Ephraim said to him, “Why have you done this to us by not calling us when you went to fight with the Midianites?” And they reprimanded him sharply.

2So he said to them, “What have I done now in comparison with you? Is not the 1gleaning of the grapes of Ephraim better than 2the vintage of bAbiezer?

3c“God has delivered into your hands the princes of Midian, Oreb and Zeeb. And what was I able to do in comparison with you?” Then their danger toward him subsided when he said that.

4When Gideon came eto the Jordan, he and fthe three hundred men who were with him crossed over, exhausted but still in pursuit.

5Then he said to the men of gSuccoth, “Please give loaves of bread to the people who follow me, for they are exhausted, and I am pursuing Zebah and Zalmunna, kings of Midian.”

6And the leaders of Succoth said, h“Are3 the hands of Zebah and Zalmunna now in your hand, that iwe should give bread to your army?”

7So Gideon said, “For this cause, when the LORD has delivered Zebah and Zalmunna into my hand, jthen I will tear your flesh with the thorns of the wilderness and with briers!”

8Then he went up from there kto Penuel and spoke to them in the same way. And the men of Penuel answered him as the men of Succoth had answered.

9So he also spoke to the men of Penuel, saying, “When I lcome back in peace, mI will tear down this tower!”

10Now Zebah and Zalmunna were at Karkor, and their armies with them, about fifteen thousand, all who were left of nall the army of the people of the East; for oone hundred and twenty thousand men who drew the sword had fallen.

11Then Gideon went up by the road of those who dwell in tents on the east of pNobah and Jogbehah; and he 4attacked the army while the camp felt qsecure.

12When Zebah and Zalmunna fled, he pursued them; and he rtook the two kings of Midian, Zebah and Zalmunna, and routed the whole army.

13Then Gideon the son of Joash returned from battle, from the Ascent of Heres.

14And he caught a young man of the men of Succoth and interrogated him; and he wrote down for him the leaders of Succoth and its elders, seventy-seven men.

15Then he came to the men of Succoth and said, “Here are Zebah and Zalmunna, about whom you sridiculed me, saying, ‘Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your weary men?’ ”

16tAnd he took the elders of the city, and thorns of the wilderness and briers, and with them he 5taught the men of Succoth.

17uThen he tore down the tower of vPenuel and killed the men of the city.

18And he said to Zebah and Zalmunna, “What kind of men were they whom you killed at wTabor?” So they answered, “As you are, so were they; each one resembled the son of a king.”

19Then he said, “They were my brothers, the sons of my mother. As the LORD lives, if you had let them live, I would not kill you.”

20And he said to Jether his firstborn, “Rise, kill them!” But the youth would not draw his sword; for he was afraid, because he was still a youth.

21So Zebah and Zalmunna said, “Rise yourself, and kill us; for as a man is, so is his strength.” So Gideon arose and xkilled Zebah and Zalmunna, and took the crescent ornaments that were on their camels’ necks.

Gideon’s Ephod

22Then the men of Israel said to Gideon, y“Rule over us, both you and your son, and your grandson also; for you have zdelivered us from the hand of Midian.”

23But Gideon said to them, “I will not rule over you, nor shall my son rule over you; athe LORD shall rule over you.”

24Then Gideon said to them, “I would like to 6make a request of you, that each of you would give me the earrings from his plunder.” For they had golden earrings, bbecause they were Ishmaelites.

25So they answered, “We will gladly give them.” And they spread out a garment, and each man threw into it the earrings from his plunder.

26Now the weight of the gold earrings that he requested was one thousand seven hundred shekels of gold, besides the crescent ornaments, pendants, and purple robes which were on the kings of Midian, and besides the chains that were around their camels’ necks.

27Then Gideon cmade it into an ephod and set it up in his city, dOphrah. And all Israel eplayed the harlot with it there. It became fa snare to Gideon and to his house.

28Thus Midian was subdued before the children of Israel, so that they lifted their heads no more. gAnd the country was quiet for forty years in the days of Gideon.

Death of Gideon

29Then hJerubbaal the son of Joash went and dwelt in his own house.

30Gideon had iseventy sons who were his own offspring, for he had many wives.

31jAnd his concubine who was in Shechem also bore him a son, whose name he called Abimelech.

32Now Gideon the son of Joash died kat a good old age, and was buried in the tomb of Joash his father, lin Ophrah of the Abiezrites.

33So it was, mas soon as Gideon was dead, that the children of Israel again nplayed the harlot with the Baals, oand made Baal-Berith their god.

34Thus the children of Israel pdid not remember the LORD their God, who had delivered them from the hands of all their enemies on every side;

35qnor did they show kindness to the house of Jerubbaal (Gideon) in accordance with the good he had done for Israel.

Judges 9

Abimelech’s Conspiracy

1Then Abimelech the son of Jerubbaal went to Shechem, to ahis mother’s brothers, and spoke with them and with all the family of the house of his mother’s father, saying,

2“Please speak in the hearing of all the men of Shechem: ‘Which is better for you, that all bseventy of the sons of Jerubbaal reign over you, or that one reign over you?’ Remember that I am your own flesh and cbone.”

3And his mother’s brothers spoke all these words concerning him in the hearing of all the men of Shechem; and their heart was inclined to follow Abimelech, for they said, “He is our dbrother.”

4So they gave him seventy shekels of silver from the temple of eBaal-Berith, with which Abimelech hired fworthless and reckless men; and they followed him.

5Then he went to his father’s house gat Ophrah and hkilled his brothers, the seventy sons of Jerubbaal, on one stone. But Jotham the youngest son of Jerubbaal was left, because he hid himself.

6And all the men of Shechem gathered together, all of Beth Millo, and they went and made Abimelech king beside the terebinth tree at the pillar that was in Shechem.

The Parable of the Trees

7Now when they told Jotham, he went and stood on top of iMount Gerizim, and lifted his voice and cried out. And he said to them:

“Listen to me, you men of Shechem,

That God may listen to you!

8“Thej trees once went forth to anoint a king over them.

And they said to the olive tree,

k‘Reign over us!’

9But the olive tree said to them,

‘Should I cease giving my oil,

l With which they honor God and men,

And go to sway over trees?’

10“Then the trees said to the fig tree,

‘You come and reign over us!’

11But the fig tree said to them,

‘Should I cease my sweetness and my good fruit,

And go to sway over trees?’

12“Then the trees said to the vine,

‘You come and reign over us!’

13But the vine said to them,

‘Should I cease my new wine,

m Which cheers both God and men,

And go to sway over trees?’

14“Then all the trees said to the bramble,

‘You come and reign over us!’

15And the bramble said to the trees,

‘If in truth you anoint me as king over you,

Then come and take shelter in my nshade;

But if not, olet fire come out of the bramble

And devour the pcedars of Lebanon!’

16“Now therefore, if you have acted in truth and sincerity in making Abimelech king, and if you have dealt well with Jerubbaal and his house, and have done to him qas1 he deserves—

17“for my rfather fought for you, risked his life, and sdelivered you out of the hand of Midian;

18t“but you have risen up against my father’s house this day, and killed his seventy sons on one stone, and made Abimelech, the son of his ufemale servant, king over the men of Shechem, because he is your brother—

19“if then you have acted in truth and sincerity with Jerubbaal and with his house this day, then vrejoice in Abimelech, and let him also rejoice in you.

20“But if not, wlet fire come from Abimelech and devour the men of Shechem and Beth Millo; and let fire come from the men of Shechem and from Beth Millo and devour Abimelech!”

21And Jotham ran away and fled; and he went to xBeer and dwelt there, for fear of Abimelech his brother.

Downfall of Abimelech

22After Abimelech had reigned over Israel three years,

23yGod sent a zspirit of ill will between Abimelech and the men of Shechem; and the men of Shechem adealt treacherously with Abimelech,

24bthat the crime done to the seventy sons of Jerubbaal might be settled and their cblood be laid on Abimelech their brother, who killed them, and on the men of Shechem, who aided him in the killing of his brothers.

25And the men of Shechem set 2men in ambush against him on the tops of the mountains, and they robbed all who passed by them along that way; and it was told Abimelech.

26Now Gaal the son of Ebed came with his brothers and went over to Shechem; and the men of Shechem put their confidence in him.

27So they went out into the fields, and gathered grapes from their vineyards and trod them, and 3made merry. And they went into dthe house of their god, and ate and drank, and cursed Abimelech.

28Then Gaal the son of Ebed said, e“Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer? Serve the men of fHamor the father of Shechem; but why should we serve him?

29g“If only this people were under my 4authority! Then I would remove Abimelech.” So 5he said to Abimelech, “Increase your army and come out!”

30When Zebul, the ruler of the city, heard the words of Gaal the son of Ebed, his anger was aroused.

31And he sent messengers to Abimelech secretly, saying, “Take note! Gaal the son of Ebed and his brothers have come to Shechem; and here they are, fortifying the city against you.

32“Now therefore, get up by night, you and the people who are with you, and 6lie in wait in the field.

33“And it shall be, as soon as the sun is up in the morning, that you shall rise early and rush upon the city; and when he and the people who are with him come out against you, you may then do to them 7as you find opportunity.”

34So Abimelech and all the people who were with him rose by night, and 8lay in wait against Shechem in four companies.

35When Gaal the son of Ebed went out and stood in the entrance to the city gate, Abimelech and the people who were with him rose from lying in wait.

36And when Gaal saw the people, he said to Zebul, “Look, people are coming down from the tops of the mountains!” But Zebul said to him, “You see the shadows of the mountains as if they were men.”

37So Gaal spoke again and said, “See, people are coming down from the center of the land, and another company is coming from the 9Diviners’ Terebinth Tree.”

38Then Zebul said to him, “Where indeed is your mouth now, with which you hsaid, ‘Who is Abimelech, that we should serve him?’ Are not these the people whom you despised? Go out, if you will, and fight with them now.”

39So Gaal went out, leading the men of Shechem, and fought with Abimelech.

40And Abimelech chased him, and he fled from him; and many fell wounded, to the very entrance of the gate.

41Then Abimelech dwelt at Arumah, and Zebul 10drove out Gaal and his brothers, so that they would not dwell in Shechem.

42And it came about on the next day that the people went out into the field, and they told Abimelech.

43So he took his people, divided them into three companies, and lay in wait in the field. And he looked, and there were the people, coming out of the city; and he rose against them and 11attacked them.

44Then Abimelech and the company that was with him rushed forward and stood at the entrance of the gate of the city; and the other two companies rushed upon all who were in the fields and killed them.

45So Abimelech fought against the city all that day; ihe took the city and killed the people who were in it; and he jdemolished the city and sowed it with salt.

46Now when all the men of the tower of Shechem had heard that, they entered the 12stronghold of the temple kof the god Berith.

47And it was told Abimelech that all the men of the tower of Shechem were gathered together.

48Then Abimelech went up to Mount lZalmon, he and all the people who were with him. And Abimelech took an ax in his hand and cut down a bough from the trees, and took it and laid it on his shoulder; then he said to the people who were with him, “What you have seen me do, make haste and do as I have done.”

49So each of the people likewise cut down his own bough and followed Abimelech, put them against the 13stronghold, and set the stronghold on fire above them, so that all the people of the tower of Shechem died, about a thousand men and women.

50Then Abimelech went to Thebez, and he 14encamped against Thebez and took it.

51But there was a strong tower in the city, and all the men and women—all the people of the city—fled there and shut themselves in; then they went up to the top of the tower.

52So Abimelech came as far as the tower and fought against it; and he drew near the door of the tower to burn it with fire.

53But a certain woman mdropped an upper millstone on Abimelech’s head and crushed his skull.

54Then nhe called quickly to the young man, his armorbearer, and said to him, “Draw your sword and kill me, lest men say of me, ‘A woman killed him.’ ” So his young man thrust him through, and he died.

55And when the men of Israel saw that Abimelech was dead, they departed, every man to his 15place.

56oThus God repaid the wickedness of Abimelech, which he had done to his father by killing his seventy brothers.

57And all the evil of the men of Shechem God returned on their own heads, and on them came pthe curse of Jotham the son of Jerubbaal.

Judges 10

Tola

1After Abimelech there aarose to save Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in the mountains of Ephraim.

2He judged Israel twenty-three years; and he died and was buried in Shamir.

Jair

3After him arose Jair, a Gileadite; and he judged Israel twenty-two years.

4Now he had thirty sons who brode on thirty donkeys; they also had thirty towns, cwhich are called 1“Havoth Jair” to this day, which are in the land of Gilead.

5And Jair died and was buried in Camon.

Israel Oppressed Again

6Then dthe children of Israel again did evil in the sight of the LORD, and eserved the Baals and the Ashtoreths, fthe gods of Syria, the gods of gSidon, the gods of Moab, the gods of the people of Ammon, and the gods of the Philistines; and they forsook the LORD and did not serve Him.

7So the anger of the LORD was hot against Israel; and He hsold them into the hands of the iPhilistines and into the hands of the people of jAmmon.

8From that year they 2harassed and oppressed the children of Israel for eighteen years—all the children of Israel who were on the other side of the Jordan in the kland of the Amorites, in Gilead.

9Moreover the people of Ammon crossed over the Jordan to fight against Judah also, against Benjamin, and against the house of Ephraim, so that Israel was severely distressed.

10lAnd the children of Israel cried out to the LORD, saying, “We have msinned against You, because we have both forsaken our God and served the Baals!”

11So the LORD said to the children of Israel, “Did I not deliver you nfrom the Egyptians and ofrom the Amorites and pfrom the people of Ammon and qfrom the Philistines?

12“Also rthe Sidonians sand Amalekites and 3Maonites toppressed you; and you cried out to Me, and I delivered you from their hand.

13u“Yet you have forsaken Me and served other gods. Therefore I will deliver you no more.

14“Go and vcry out to the gods which you have chosen; let them deliver you in your time of distress.”

15And the children of Israel said to the LORD, “We have sinned! wDo to us whatever seems best to You; only deliver us this day, we pray.”

16xSo they put away the foreign gods from among them and served the LORD. And yHis soul could no longer endure the misery of Israel.

17Then the people of Ammon gathered together and encamped in Gilead. And the children of Israel assembled together and encamped in zMizpah.

18And the people, the leaders of Gilead, said to one another, “Who is the man who will begin the fight against the people of Ammon? He shall abe head over all the inhabitants of Gilead.”

Judges 11

Jephthah

1Now aJephthah the Gileadite was ba mighty man of valor, but he was the son of a harlot; and Gilead begot Jephthah.

2Gilead’s wife bore sons; and when his wife’s sons grew up, they drove Jephthah out, and said to him, “You shall have cno inheritance in our father’s house, for you are the son of another woman.”

3Then Jephthah fled from his brothers and dwelt in the land of dTob; and eworthless men banded together with Jephthah and went out raiding with him.

4It came to pass after a time that the fpeople of Ammon made war against Israel.

5And so it was, when the people of Ammon made war against Israel, that the elders of Gilead went to get Jephthah from the land of Tob.

6Then they said to Jephthah, “Come and be our commander, that we may fight against the people of Ammon.”

7So Jephthah said to the elders of Gilead, g“Did you not hate me, and expel me from my father’s house? Why have you come to me now when you are in 1distress?”

8hAnd the elders of Gilead said to Jephthah, “That is why we have iturned2 again to you now, that you may go with us and fight against the people of Ammon, and be jour head over all the inhabitants of Gilead.”

9So Jephthah said to the elders of Gilead, “If you take me back home to fight against the people of Ammon, and the LORD delivers them to me, shall I be your head?”

10And the elders of Gilead said to Jephthah, k“The LORD will be a witness between us, if we do not do according to your words.”

11Then Jephthah went with the elders of Gilead, and the people made him lhead and commander over them; and Jephthah spoke all his words mbefore the LORD in Mizpah.

12Now Jephthah sent messengers to the king of the people of Ammon, saying, n“What do you have against me, that you have come to fight against me in my land?”

13And the king of the people of Ammon answered the messengers of Jephthah, o“Because Israel took away my land when they came up out of Egypt, from pthe Arnon as far as qthe Jabbok, and to the Jordan. Now therefore, restore those lands peaceably.” The Geography of the Judges

14So Jephthah again sent messengers to the king of the people of Ammon,

15and said to him, “Thus says Jephthah: r‘Israel did not take away the land of Moab, nor the land of the people of Ammon;

16‘for when Israel came up from Egypt, they walked through the wilderness as far as the Red Sea and scame to Kadesh.

17‘Then tIsrael sent messengers to the king of Edom, saying, “Please let me pass through your land.” uBut the king of Edom would not heed. And in like manner they sent to the vking of Moab, but he would not consent. So Israel wremained in Kadesh.

18‘And they xwent along through the wilderness and ybypassed the land of Edom and the land of Moab, came to the east side of the land of Moab, and encamped on the other side of the Arnon. But they did not enter the border of Moab, for the Arnon was the border of Moab.

19‘Then zIsrael sent messengers to Sihon king of the Amorites, king of Heshbon; and Israel said to him, “Please alet us pass through your land into our place.”

20b‘But Sihon did not trust Israel to pass through his territory. So Sihon gathered all his people together, encamped in Jahaz, and fought against Israel.

21‘And the LORD God of Israel cdelivered Sihon and all his people into the hand of Israel, and they ddefeated3 them. Thus Israel gained possession of all the land of the Amorites, who inhabited that country.

22‘They took possession of eall the territory of the Amorites, from the Arnon to the Jabbok and from the wilderness to the Jordan.

23‘And now the LORD God of Israel has 4dispossessed the Amorites from before His people Israel; should you then possess it?

24‘Will you not possess whatever fChemosh your god gives you to possess? So whatever gthe LORD our God takes possession of before us, we will possess.

25‘And now, are you any better than hBalak the son of Zippor, king of Moab? Did he ever strive against Israel? Did he ever fight against them?

26‘While Israel dwelt in iHeshbon and its villages, in jAroer and its villages, and in all the cities along the banks of the Arnon, for three hundred years, why did you not recover them within that time?

27‘Therefore I have not sinned against you, but you wronged me by fighting against me. May the LORD, kthe Judge, lrender judgment this day between the children of Israel and the people of Ammon.’ ”

28However, the king of the people of Ammon did not heed the words which Jephthah sent him.

Jephthah’s Vow and Victory

29Then mthe Spirit of the LORD came upon Jephthah, and he passed through Gilead and Manasseh, and passed through Mizpah of Gilead; and from Mizpah of Gilead he advanced toward the people of Ammon.

30And Jephthah nmade a vow to the LORD, and said, “If You will indeed deliver the people of Ammon into my hands,

31“then it will be that whatever comes out of the doors of my house to meet me, when I return in peace from the people of Ammon, oshall surely be the LORD’s, pand I will offer it up as a burnt offering.”

32So Jephthah advanced toward the people of Ammon to fight against them, and the LORD delivered them into his hands.

33And he 5defeated them from Aroer as far as qMinnith—twenty cities—and to 6Abel Keramim, with a very great slaughter. Thus the people of Ammon were subdued before the children of Israel.

Jephthah’s Daughter

34When Jephthah came to his house at rMizpah, there was shis daughter, coming out to meet him with timbrels and dancing; and she was his only child. Besides her he had neither son nor daughter.

35And it came to pass, when he saw her, that he ttore his clothes, and said, “Alas, my daughter! You have brought me very low! You are among those who trouble me! For I uhave 7given my word to the LORD, and vI cannot 8go back on it.”

36So she said to him, “My father, if you have given your word to the LORD, wdo to me according to what has gone out of your mouth, because xthe LORD has avenged you of your enemies, the people of Ammon.”

37Then she said to her father, “Let this thing be done for me: let me alone for two months, that I may go and wander on the mountains and 9bewail my virginity, my 10friends and I.”

38So he said, “Go.” And he sent her away for two months; and she went with her friends, and bewailed her virginity on the mountains.

39And it was so at the end of two months that she returned to her father, and he ycarried out his vow with her which he had vowed. She 11knew no man. And it became a custom in Israel

40that the daughters of Israel went four days each year to 12lament the daughter of Jephthah the Gileadite.

Judges 12

Jephthah’s Conflict with Ephraim

1Then athe men of Ephraim 1gathered together, crossed over toward Zaphon, and said to Jephthah, “Why did you cross over to fight against the people of Ammon, and did not call us to go with you? We will burn your house down on you with fire!”

2And Jephthah said to them, “My people and I were in a great struggle with the people of Ammon; and when I called you, you did not deliver me out of their hands.

3“So when I saw that you would not deliver me, I btook my life in my hands and crossed over against the people of Ammon; and the LORD delivered them into my hand. Why then have you come up to me this day to fight against me?”

4Now Jephthah gathered together all the men of Gilead and fought against Ephraim. And the men of Gilead defeated Ephraim, because they said, “You Gileadites care fugitives of Ephraim among the Ephraimites and among the Manassites.”

5The Gileadites seized the dfords of the Jordan before the Ephraimites arrived. And when any Ephraimite who escaped said, “Let me cross over,” the men of Gilead would say to him, “Are you an Ephraimite?” If he said, “No,”

6then they would say to him, “Then say, e‘Shibboleth’!”2 And he would say, “Sibboleth,” for he could not 3pronounce it right. Then they would take him and kill him at the fords of the Jordan. There fell at that time forty-two thousand Ephraimites.

7And Jephthah judged Israel six years. Then Jephthah the Gileadite died and was buried in among the cities of Gilead.

Ibzan, Elon, and Abdon

8After him, Ibzan of Bethlehem judged Israel.

9He had thirty sons. And he gave away thirty daughters in marriage, and brought in thirty daughters from elsewhere for his sons. He judged Israel seven years.

10Then Ibzan died and was buried at Bethlehem.

11After him, Elon the Zebulunite judged Israel. He judged Israel ten years.

12And Elon the Zebulunite died and was buried at Aijalon in the country of Zebulun.

13After him, Abdon the son of Hillel the Pirathonite judged Israel.

14He had forty sons and thirty grandsons, who frode on seventy young donkeys. He judged Israel eight years.

15Then Abdon the son of Hillel the Pirathonite died and was buried in Pirathon in the land of Ephraim, gin the mountains of the Amalekites.

Judges 13

The Birth of Samson

(cf. Num. 6:1–21)

1Again the children of Israel adid evil in the sight of the LORD, and the LORD delivered them binto the hand of the Philistines for forty years.

2Now there was a certain man from cZorah, of the family of the Danites, whose name was Manoah; and his wife was barren and had no children.

3And the dAngel of the LORD appeared to the woman and said to her, “Indeed now, you are barren and have borne no children, but you shall conceive and bear a son.

4“Now therefore, please be careful enot to drink wine or similar drink, and not to eat anything unclean.

5“For behold, you shall conceive and bear a son. And no frazor shall come upon his head, for the child shall be ga Nazirite to God from the womb; and he shall hbegin to deliver Israel out of the hand of the Philistines.”

6So the woman came and told her husband, saying, i“A Man of God came to me, and His jcountenance1 was like the countenance of the Angel of God, very awesome; but I kdid not ask Him where He was from, and He did not tell me His name.

7“And He said to me, ‘Behold, you shall conceive and bear a son. Now drink no wine or similar drink, nor eat anything unclean, for the child shall be a Nazirite to God from the womb to the day of his death.’ ”

8Then Manoah prayed to the LORD, and said, “O my Lord, please let the Man of God whom You sent come to us again and teach us what we shall do for the child who will be born.”

9And God listened to the voice of Manoah, and the Angel of God came to the woman again as she was sitting in the field; but Manoah her husband was not with her.

10Then the woman ran in haste and told her husband, and said to him, “Look, the Man who came to me the other day has just now appeared to me!”

11So Manoah arose and followed his wife. When he came to the Man, he said to Him, “Are You the Man who spoke to this woman?” And He said, “I am.”

12Manoah said, “Now let Your words come to pass! What will be the boy’s rule of life, and his work?”

13So the Angel of the LORD said to Manoah, “Of all that I said to the woman let her be careful.

14“She may not eat anything that comes from the vine, lnor may she drink wine or similar drink, nor eat anything unclean. All that I commanded her let her observe.”

15Then Manoah said to the Angel of the LORD, “Please mlet us detain You, and we will prepare a young goat for You.”

16And the Angel of the LORD said to Manoah, “Though you detain Me, I will not eat your food. But if you offer a burnt offering, you must offer it to the LORD.” (For Manoah did not know He was the Angel of the LORD.)

17Then Manoah said to the Angel of the LORD, “What is Your name, that when Your words come to pass we may honor You?”

18And the Angel of the LORD said to him, n“Why do you ask My name, seeing it is wonderful?”

19So Manoah took the young goat with the grain offering, oand offered it upon the rock to the LORD. And He did a wondrous thing while Manoah and his wife looked on—

20it happened as the flame went up toward heaven from the altar—the Angel of the LORD ascended in the flame of the altar! When Manoah and his wife saw this, they pfell on their faces to the ground.

21When the Angel of the LORD appeared no more to Manoah and his wife, qthen Manoah knew that He was the Angel of the LORD.

22And Manoah said to his wife, r“We shall surely die, because we have seen God!”

23But his wife said to him, “If the LORD had desired to kill us, He would not have accepted a burnt offering and a grain offering from our hands, nor would He have shown us all these things, nor would He have told us such things as these at this time.”

24So the woman bore a son and called his name sSamson; and tthe child grew, and the LORD blessed him.

25uAnd the Spirit of the LORD began to move upon him at 2Mahaneh Dan vbetween Zorah and wEshtaol.

Judges 14

Samson’s Philistine Wife

1Now Samson went down ato Timnah, and bsaw a woman in Timnah of the daughters of the Philistines.

2So he went up and told his father and mother, saying, “I have seen a woman in Timnah of the daughters of the Philistines; now therefore, cget her for me as a wife.”

3Then his father and mother said to him, “Is there no woman among the daughters of dyour brethren, or among all my people, that you must go and get a wife from the euncircumcised Philistines?” And Samson said to his father, “Get her for me, for 1she pleases me well.”

4But his father and mother did not know that it was fof the LORD—that He was seeking an occasion to move against the Philistines. For at that time gthe Philistines had dominion over Israel.

5So Samson went down to Timnah with his father and mother, and came to the vineyards of Timnah.

Now to his surprise, a young lion came roaring against him.

6And hthe Spirit of the LORD came mightily upon him, and he tore the lion apart as one would have torn apart a young goat, though he had nothing in his hand. But he did not tell his father or his mother what he had done.

7Then he went down and talked with the woman; and she pleased Samson well.

8After some time, when he returned to get her, he turned aside to see the carcass of the lion. And behold, a swarm of bees and honey were in the carcass of the lion.

9He took some of it in his hands and went along, eating. When he came to his father and mother, he gave some to them, and they also ate. But he did not tell them that he had taken the honey out of the icarcass of the lion.

10So his father went down to the woman. And Samson gave a feast there, for young men used to do so.

11And it happened, when they saw him, that they brought thirty companions to be with him.

12Then Samson said to them, “Let me jpose a riddle to you. If you can correctly solve and explain it to me kwithin the seven days of the feast, then I will give you thirty linen garments and thirty lchanges of clothing.

13“But if you cannot explain it to me, then you shall give me thirty linen garments and thirty changes of clothing.” And they said to him, m“Pose your riddle, that we may hear it.”

14So he said to them:

“Out of the eater came something to eat,

And out of the strong came something sweet.”

Now for three days they could not explain the riddle.

15But it came to pass on the 2seventh day that they said to Samson’s wife, n“Entice your husband, that he may explain the riddle to us, oor else we will burn you and your father’s house with fire. Have you invited us in order to take what is ours? Is that not so?”

16Then Samson’s wife wept on him, and said, p“You only hate me! You do not love me! You have posed a riddle to the sons of my people, but you have not explained it to me.” And he said to her, “Look, I have not explained it to my father or my mother; so should I explain it to you?”

17Now she had wept on him the seven days while their feast lasted. And it happened on the seventh day that he told her, because she pressed him so much. Then she explained the riddle to the sons of her people.

18So the men of the city said to him on the seventh day before the sun went down:

“What is sweeter than honey?

And what is stronger than a lion?”

And he said to them:

“If you had not plowed with my heifer,

You would not have solved my riddle!”

19Then qthe Spirit of the LORD came upon him mightily, and he went down to Ashkelon and killed thirty of their men, took their apparel, and gave the changes of clothing to those who had explained the riddle. So his anger was aroused, and he went back up to his father’s house.

20And Samson’s wife rwas given to his companion, who had been shis best man.

Judges 15

Samson Defeats the Philistines

1After a while, in the time of wheat harvest, it happened that Samson visited his wife with a ayoung goat. And he said, “Let me go in to my wife, into her room.” But her father would not permit him to go in.

2Her father said, “I really thought that you thoroughly bhated her; therefore I gave her to your companion. Is not her younger sister better than she? Please, take her instead.”

3And Samson said to them, “This time I shall be blameless regarding the Philistines if I harm them!”

4Then Samson went and caught three hundred foxes; and he took torches, turned the foxes tail to tail, and put a torch between each pair of tails.

5When he had set the torches on fire, he let the foxes go into the standing grain of the Philistines, and burned up both the shocks and the standing grain, as well as the vineyards and olive groves.

6Then the Philistines said, “Who has done this?” And they answered, “Samson, the son-in-law of the Timnite, because he has taken his wife and given her to his companion.” cSo the Philistines came up and burned her and her father with fire.

7Samson said to them, “Since you would do a thing like this, I will surely take revenge on you, and after that I will cease.”

8So he attacked them hip and thigh with a great slaughter; then he went down and dwelt in the cleft of the rock of dEtam.

9Now the Philistines went up, encamped in Judah, and deployed themselves eagainst Lehi.

10And the men of Judah said, “Why have you come up against us?” So they answered, “We have come up to 1arrest Samson, to do to him as he has done to us.”

11Then three thousand men of Judah went down to the cleft of the rock of Etam, and said to Samson, “Do you not know that the Philistines frule over us? What is this you have done to us?” And he said to them, “As they did to me, so I have done to them.”

12But they said to him, “We have come down to arrest you, that we may deliver you into the hand of the Philistines.” Then Samson said to them, “Swear to me that you will not kill me yourselves.”

13So they spoke to him, saying, “No, but we will tie you securely and deliver you into their hand; but we will surely not kill you.” And they bound him with two gnew ropes and brought him up from the rock.

14When he came to Lehi, the Philistines came shouting against him. Then hthe Spirit of the LORD came mightily upon him; and the ropes that were on his arms became like flax that is burned with fire, and his bonds 2broke loose from his hands.

15He found a fresh jawbone of a donkey, reached out his hand and took it, and ikilled a thousand men with it.

16Then Samson said:

“With the jawbone of a donkey,

Heaps upon heaps,

With the jawbone of a donkey

I have slain a thousand men!”

17And so it was, when he had finished speaking, that he threw the jawbone from his hand, and called that place 3Ramath Lehi.

18Then he became very thirsty; so he cried out to the LORD and said, j“You have given this great deliverance by the hand of Your servant; and now shall I die of thirst and fall into the hand of the uncircumcised?”

19So God split the hollow place that is in 4Lehi, and water came out, and he drank; and khis spirit returned, and he revived. Therefore he called its name 5En Hakkore, which is in Lehi to this day.

20And lhe judged Israel mtwenty years nin the days of the Philistines.

Judges 16

Samson and Delilah

1Now Samson went to aGaza and saw a harlot there, and went in to her.

2When the Gazites were told, “Samson has come here!” they bsurrounded the place and lay in wait for him all night at the gate of the city. They were quiet all night, saying, “In the morning, when it is daylight, we will kill him.”

3And Samson lay low till midnight; then he arose at midnight, took hold of the doors of the gate of the city and the two gateposts, pulled them up, bar and all, put them on his shoulders, and carried them to the top of the hill that faces Hebron.

4Afterward it happened that he loved a woman in the Valley of Sorek, whose name was Delilah.

5And the clords of the Philistines came up to her and said to her, d“Entice him, and find out where his great strength lies, and by what means we may overpower him, that we may bind him to afflict him; and every one of us will give you eleven hundred pieces of silver.”

6So Delilah said to Samson, “Please tell me where your great strength lies, and with what you may be bound to afflict you.”

7And Samson said to her, “If they bind me with seven fresh bowstrings, not yet dried, then I shall become weak, and be like any other man.”

8So the lords of the Philistines brought up to her seven fresh bowstrings, not yet dried, and she bound him with them.

9Now men were lying in wait, staying with her in the room. And she said to him, “The Philistines are upon you, Samson!” But he broke the bowstrings as a strand of yarn breaks when it touches fire. So the secret of his strength was not known.

10Then Delilah said to Samson, “Look, you have mocked me and told me lies. Now, please tell me what you may be bound with.”

11So he said to her, “If they bind me securely with enew ropes 1that have never been used, then I shall become weak, and be like any other man.”

12Therefore Delilah took new ropes and bound him with them, and said to him, “The Philistines are upon you, Samson!” And men were lying in wait, staying in the room. But he broke them off his arms like a thread.

13Delilah said to Samson, “Until now you have mocked me and told me lies. Tell me what you may be bound with.” And he said to her, “If you weave the seven locks of my head into the web of the loom”—

14So she wove it tightly with the batten of the loom, and said to him, “The Philistines are upon you, Samson!” But he awoke from his sleep, and pulled out the batten and the web from the loom.

15Then she said to him, f“How can you say, ‘I love you,’ when your heart is not with me? You have mocked me these three times, and have not told me where your great strength lies.”

16And it came to pass, when she pestered him daily with her words and pressed him, so that his soul was 2vexed to death,

17that he gtold her all his heart, and said to her, h“No razor has ever come upon my head, for I have been a Nazirite to God from my mother’s womb. If I am shaven, then my strength will leave me, and I shall become weak, and be like any other man.”

18When Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, “Come up once more, for he has told me all his heart.” So the lords of the Philistines came up to her and brought the money in their hand.

19iThen she lulled him to sleep on her knees, and called for a man and had him shave off the seven locks of his head. Then 3she began to torment him, and his strength left him.

20And she said, “The Philistines are upon you, Samson!” So he awoke from his sleep, and said, “I will go out as before, at other times, and shake myself free!” But he did not know that the LORD jhad departed from him.

21Then the Philistines took him and 4put out his keyes, and brought him down to Gaza. They bound him with bronze fetters, and he became a grinder in the prison.

22However, the hair of his head began to grow again after it had been shaven.

Samson Dies with the Philistines

23Now the lords of the Philistines gathered together to offer a great sacrifice to lDagon their god, and to rejoice. And they said:

“Our god has delivered into our hands

Samson our enemy!”

24When the people saw him, they mpraised their god; for they said:

“Our god has delivered into our hands our enemy,

The destroyer of our land,

And the one who multiplied our dead.”

25So it happened, when their hearts were nmerry, that they said, “Call for Samson, that he may perform for us.” So they called for Samson from the prison, and he performed for them. And they stationed him between the pillars.

26Then Samson said to the lad who held him by the hand, “Let me feel the pillars which support the temple, so that I can lean on them.”

27Now the temple was full of men and women. All the lords of the Philistines were there—about three thousand men and women on the oroof watching while Samson performed.

28Then Samson called to the LORD, saying, “O Lord GOD, premember me, I pray! Strengthen me, I pray, just this once, O God, that I may with one blow take vengeance on the Philistines for my two eyes!”

29And Samson took hold of the two middle pillars which supported the temple, and he braced himself against them, one on his right and the other on his left.

30Then Samson said, “Let me die with the Philistines!” And he pushed with all his might, and the temple fell on the lords and all the people who were in it. So the dead that he killed at his death were more than he had killed in his life.

31And his brothers and all his father’s household came down and took him, and brought him up and qburied him between Zorah and Eshtaol in the tomb of his father Manoah. He had judged Israel rtwenty years.

Judges 17

Micah’s Idolatry

1Now there was a man from the mountains of Ephraim, whose name was aMicah.

2And he said to his mother, “The eleven hundred shekels of silver that were taken from you, and on which you bput a curse, even saying it in my ears—here is the silver with me; I took it.” And his mother said, c“May you be blessed by the LORD, my son!”

3So when he had returned the eleven hundred shekels of silver to his mother, his mother said, “I had wholly dedicated the silver from my hand to the LORD for my son, to dmake a carved image and a molded image; now therefore, I will return it to you.”

4Thus he returned the silver to his mother. Then his mother etook two hundred shekels of silver and gave them to the silversmith, and he made it into a carved image and a molded image; and they were in the house of Micah.

5The man Micah had a fshrine, and made an gephod and hhousehold1 idols; and he consecrated one of his sons, who became his priest.

6iIn those days there was no king in Israel; jeveryone did what was right in his own eyes.

7Now there was a young man from kBethlehem in Judah, of the family of Judah; he was a Levite, and lwas staying there.

8The man departed from the city of Bethlehem in Judah to stay wherever he could find a place. Then he came to the mountains of Ephraim, to the house of Micah, as he journeyed.

9And Micah said to him, “Where do you come from?” So he said to him, “I am a Levite from Bethlehem in Judah, and I am on my way to find a place to stay.”

10Micah said to him, “Dwell with me, mand be a nfather and a priest to me, and I will give you ten shekels of silver per year, a suit of clothes, and your sustenance.” So the Levite went in.

11Then the Levite was content to dwell with the man; and the young man became like one of his sons to him.

12So Micah oconsecrated2 the Levite, and the young man pbecame his priest, and lived in the house of Micah.

13Then Micah said, “Now I know that the LORD will be good to me, since I have a Levite as qpriest!”

Judges 18

The Danites Adopt Micah’s Idolatry

1In athose days there was no king in Israel. And in those days bthe tribe of the Danites was seeking an inheritance for itself to dwell in; for until that day their inheritance among the tribes of Israel had not fallen to them.

2So the children of Dan sent five men of their family from their territory, men of valor from cZorah and Eshtaol, dto spy out the land and search it. They said to them, “Go, search the land.” So they went to the mountains of Ephraim, to the ehouse of Micah, and lodged there.

3While they were at the house of Micah, they recognized the voice of the young Levite. They turned aside and said to him, “Who brought you here? What are you doing in this place? What do you have here?”

4He said to them, “Thus and so Micah did for me. He has fhired me, and I have become his priest.”

5So they said to him, “Please ginquire hof God, that we may know whether the journey on which we go will be prosperous.”

6And the priest said to them, i“Go in peace. 1The presence of the LORD be with you on your way.”

7So the five men departed and went to jLaish. They saw the people who were there, khow they dwelt safely, in the manner of the Sidonians, quiet and secure. There were no rulers in the land who might put them to shame for anything. They were far from the lSidonians, and they had no ties 2with anyone.

8Then the spies came back to their brethren at mZorah and Eshtaol, and their brethren said to them, “What is your report?”

9So they said, n“Arise, let us go up against them. For we have seen the land, and indeed it is very good. Would you odo nothing? Do not hesitate to go, and enter to possess the land.

10“When you go, you will come to a psecure people and a large land. For God has given it into your hands, qa place where there is no lack of anything that is on the earth.”

11And six hundred men of the family of the Danites went from there, from Zorah and Eshtaol, armed with weapons of war.

12Then they went up and encamped in rKirjath Jearim in Judah. (Therefore they call that place sMahaneh Dan3 to this day. There it is, west of Kirjath Jearim.)

13And they passed from there to the mountains of Ephraim, and came to tthe house of Micah.

14uThen the five men who had gone to spy out the country of Laish answered and said to their brethren, “Do you know that vthere are in these houses an ephod, household idols, a carved image, and a molded image? Now therefore, consider what you should do.”

15So they turned aside there, and came to the house of the young Levite man—to the house of Micah—and greeted him.

16The wsix hundred men armed with their weapons of war, who were of the children of Dan, stood by the entrance of the gate.

17Then xthe five men who had gone to spy out the land went up. Entering there, they took ythe carved image, the ephod, the household idols, and the molded image. The priest stood at the entrance of the gate with the six hundred men who were armed with weapons of war.

18When these went into Micah’s house and took the carved image, the ephod, the household idols, and the molded image, the priest said to them, “What are you doing?”

19And they said to him, “Be quiet, zput your hand over your mouth, and come with us; abe a father and a priest to us. Is it better for you to be a priest to the household of one man, or that you be a priest to a tribe and a family in Israel?”

20So the priest’s heart was glad; and he took the ephod, the household idols, and the carved image, and took his place among the people.

21Then they turned and departed, and put the little ones, the livestock, and the goods in front of them.

22When they were a good way from the house of Micah, the men who were in the houses near Micah’s house gathered together and overtook the children of Dan.

23And they called out to the children of Dan. So they turned around and said to Micah, b“What ails you, that you have gathered such a company?”

24So he said, “You have ctaken away my 4gods which I made, and the priest, and you have gone away. Now what more do I have? How can you say to me, ‘What ails you?’ ”

25And the children of Dan said to him, “Do not let your voice be heard among us, lest 5angry men fall upon you, and you lose your life, with the lives of your household!”

26Then the children of Dan went their way. And when Micah saw that they were too strong for him, he turned and went back to his house.

Danites Settle in Laish

27So they took the things Micah had made, and the priest who had belonged to him, and went to Laish, to a people quiet and secure; dand they struck them with the edge of the sword and burned the city with fire.

28There was no deliverer, because it was efar from Sidon, and they had no ties with anyone. It was in the valley that belongs fto Beth Rehob. So they rebuilt the city and dwelt there.

29And gthey called the name of the city hDan, after the name of Dan their father, who was born to Israel. However, the name of the city formerly was Laish.

30Then the children of Dan set up for themselves the carved image; and Jonathan the son of Gershom, the son of 6Manasseh, and his sons were priests to the tribe of Dan iuntil the day of the captivity of the land.

31So they set up for themselves Micah’s carved image which he made, jall the time that the house of God was in Shiloh.

Judges 19

The Levite’s Concubine

1And it came to pass in those days, awhen there was no king in Israel, that there was a certain Levite staying in the remote mountains of Ephraim. He took for himself a concubine from bBethlehem in Judah.

2But his concubine played the harlot against him, and went away from him to her father’s house at Bethlehem in Judah, and was there four whole months.

3Then her husband arose and went after her, to cspeak 1kindly to her and bring her back, having his servant and a couple of donkeys with him. So she brought him into her father’s house; and when the father of the young woman saw him, he was glad to meet him.

4Now his father-in-law, the young woman’s father, detained him; and he stayed with him three days. So they ate and drank and lodged there.

5Then it came to pass on the fourth day that they arose early in the morning, and he stood to depart; but the young woman’s father said to his son-in-law, d“Refresh your heart with a morsel of bread, and afterward go your way.”

6So they sat down, and the two of them ate and drank together. Then the young woman’s father said to the man, “Please be content to stay all night, and let your heart be merry.”

7And when the man stood to depart, his father-in-law urged him; so he lodged there again.

8Then he arose early in the morning on the fifth day to depart, but the young woman’s father said, “Please refresh your heart.” So they delayed until afternoon; and both of them ate.

9And when the man stood to depart—he and his concubine and his servant—his father-in-law, the young woman’s father, said to him, “Look, the day is now drawing toward evening; please spend the night. See, the day is coming to an end; lodge here, that your heart may be merry. Tomorrow go your way early, so that you may get 2home.”

10However, the man was not willing to spend that night; so he rose and departed, and came to opposite eJebus (that is, Jerusalem). With him were the two saddled donkeys; his concubine was also with him.

11They were near Jebus, and the day was far spent; and the servant said to his master, “Come, please, and let us turn aside into this city fof the Jebusites and lodge in it.”

12But his master said to him, “We will not turn aside here into a city of foreigners, who are not of the children of Israel; we will go on gto Gibeah.”

13So he said to his servant, “Come, let us draw near to one of these places, and spend the night in Gibeah or in hRamah.”

14And they passed by and went their way; and the sun went down on them near Gibeah, which belongs to Benjamin.

15They turned aside there to go in to lodge in Gibeah. And when he went in, he sat down in the open square of the city, for no one would itake them into his house to spend the night.

16Just then an old man came in from jhis work in the field at evening, who also was from the mountains of Ephraim; he was staying in Gibeah, whereas the men of the place were Benjamites.

17And when he raised his eyes, he saw the traveler in the open square of the city; and the old man said, “Where are you going, and where do you come from?”

18So he said to him, “We are passing from Bethlehem in Judah toward the remote mountains of Ephraim; I am from there. I went to Bethlehem in Judah; now I am going to kthe house of the LORD. But there is no one who will take me into his house,

19“although we have both straw and fodder for our donkeys, and bread and wine for myself, for your female servant, and for the young man who is with your servant; there is no lack of anything.”

20And the old man said, l“Peace be with you! However, let all your needs be my responsibility; monly do not spend the night in the open square.”

21nSo he brought him into his house, and gave fodder to the donkeys. oAnd they washed their feet, and ate and drank.

Gibeah’s Crime

22As they were penjoying themselves, suddenly qcertain men of the city, rperverted3 men, surrounded the house and beat on the door. They spoke to the master of the house, the old man, saying, s“Bring out the man who came to your house, that we may know him carnally!”

23But tthe man, the master of the house, went out to them and said to them, “No, my brethren! I beg you, do not act so wickedly! Seeing this man has come into my house, udo not commit this outrage.

24v“Look, here is my virgin daughter and 4the man’s concubine; let me bring them out now. wHumble them, and do with them as you please; but to this man do not do such a vile thing!”

25But the men would not heed him. So the man took his concubine and brought her out to them. And they xknew her and abused her all night until morning; and when the day began to break, they let her go.

26Then the woman came as the day was dawning, and fell down at the door of the man’s house where her master was, till it was light.

27When her master arose in the morning, and opened the doors of the house and went out to go his way, there was his concubine, fallen at the door of the house with her hands on the threshold.

28And he said to her, “Get up and let us be going.” But ythere was no answer. So the man lifted her onto the donkey; and the man got up and went to his place.

29When he entered his house he took a knife, laid hold of his concubine, and zdivided her into twelve pieces, 5limb by limb, and sent her throughout all the territory of Israel.

30And so it was that all who saw it said, “No such deed has been done or seen from the day that the children of Israel came up from the land of Egypt until this day. Consider it, aconfer, and speak up!”

Judges 20

Israel’s War with the Benjamites

1So aall the children of Israel came out, from bDan to cBeersheba, as well as from the land of Gilead, and the congregation gathered together as one man before the LORD dat Mizpah.

2And the leaders of all the people, all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand foot soldiers ewho drew the sword.

3(Now the children of Benjamin heard that the children of Israel had gone up to Mizpah.) Then the children of Israel said, “Tell us, how did this wicked deed happen?”

4So the Levite, the husband of the woman who was murdered, answered and said, “My concubine and fI went into Gibeah, which belongs to Benjamin, to spend the night.

5g“And the men of Gibeah rose against me, and surrounded the house at night because of me. They intended to kill me, hbut instead they ravished my concubine so that she died.

6“So iI took hold of my concubine, cut her in pieces, and sent her throughout all the territory of the inheritance of Israel, because they jcommitted lewdness and outrage in Israel.

7“Look! All of you are children of Israel; kgive your advice and counsel here and now!”

8So all the people arose as one man, saying, “None of us will go to his tent, nor will any turn back to his house;

9“but now this is the thing which we will do to Gibeah: We will go up lagainst it by lot.

10“We will take ten men out of every hundred throughout all the tribes of Israel, a hundred out of every thousand, and a thousand out of every ten thousand, to make provisions for the people, that when they come to Gibeah in Benjamin, they may repay all the vileness that they have done in Israel.”

11So all the men of Israel were gathered against the city, united together as one man.

12mThen the tribes of Israel sent men through all the tribe of Benjamin, saying, “What is this wickedness that has occurred among you?

13“Now therefore, deliver up the men, nthe 1perverted men who are in Gibeah, that we may put them to death and oremove the evil from Israel!” But the children of Benjamin would not listen to the voice of their brethren, the children of Israel.

14Instead, the children of Benjamin gathered together from their cities to Gibeah, to go to battle against the children of Israel.

15And from their cities at that time pthe children of Benjamin numbered twenty-six thousand men who drew the sword, besides the inhabitants of Gibeah, who numbered seven hundred select men.

16Among all this people were seven hundred select men who were qleft-handed; every one could sling a stone at a hair’s breadth and not miss.

17Now besides Benjamin, the men of Israel numbered four hundred thousand men who drew the sword; all of these were men of war.

18Then the children of Israel arose and rwent up to 2the house of God to sinquire of God. They said, “Which of us shall go up first to battle against the children of Benjamin?” The LORD said, t“Judah first!”

19So the children of Israel rose in the morning and encamped against Gibeah.

20And the men of Israel went out to battle against Benjamin, and the men of Israel put themselves in battle array to fight against them at Gibeah.

21Then uthe children of Benjamin came out of Gibeah, and on that day cut down to the ground twenty-two thousand men of the Israelites.

22And the people, that is, the men of Israel, encouraged themselves and again formed the battle line at the place where they had put themselves in array on the first day.

23vThen the children of Israel went up and wept before the LORD until evening, and asked counsel of the LORD, saying, “Shall I again draw near for battle against the children of my brother Benjamin?” And the LORD said, “Go up against him.”

24So the children of Israel approached the children of Benjamin on the second day.

25And wBenjamin went out against them from Gibeah on the second day, and cut down to the ground eighteen thousand more of the children of Israel; all these drew the sword.

26Then all the children of Israel, that is, all the people, xwent up and came to 3the house of God and wept. They sat there before the LORD and fasted that day until evening; and they offered burnt offerings and peace offerings before the LORD.

27So the children of Israel inquired of the LORD (ythe ark of the covenant of God was there in those days,

28zand Phinehas the son of Eleazar, the son of Aaron, astood before it in those days), saying, “Shall I yet again go out to battle against the children of my brother Benjamin, or shall I cease?” And the LORD said, “Go up, for tomorrow I will deliver them into your hand.”

29Then Israel bset men in ambush all around Gibeah.

30And the children of Israel went up against the children of Benjamin on the third day, and put themselves in battle array against Gibeah as at the other times.

31So the children of Benjamin went out against the people, and were drawn away from the city. They began to strike down and kill some of the people, as at the other times, in the highways c(one of which goes up to Bethel and the other to Gibeah) and in the field, about thirty men of Israel.

32And the children of Benjamin said, “They are defeated before us, as at first.” But the children of Israel said, “Let us flee and draw them away from the city to the highways.”

33So all the men of Israel rose from their place and put themselves in battle array at Baal Tamar. Then Israel’s men in ambush burst forth from their position in the plain of Geba.

34And ten thousand select men from all Israel came against Gibeah, and the battle was fierce. dBut 4the Benjamites did not know that disaster was upon them.

35The LORD 5defeated Benjamin before Israel. And the children of Israel destroyed that day twenty-five thousand one hundred Benjamites; all these drew the sword.

36So the children of Benjamin saw that they were defeated. eThe men of Israel had given ground to the Benjamites, because they relied on the men in ambush whom they had set against Gibeah.

37fAnd the men in ambush quickly rushed upon Gibeah; the men in ambush spread out and struck the whole city with the edge of the sword.

38Now the appointed signal between the men of Israel and the men in ambush was that they would make a great cloud of gsmoke rise up from the city,

39whereupon the men of Israel would turn in battle. Now Benjamin had begun 6to strike and kill about thirty of the men of Israel. For they said, “Surely they are defeated before us, as in the first battle.”

40But when the cloud began to rise from the city in a column of smoke, the Benjamites hlooked behind them, and there was the whole city going up in smoke to heaven.

41And when the men of Israel turned back, the men of Benjamin panicked, for they saw that disaster had come upon them.

42Therefore they 7turned their backs before the men of Israel in the direction of the wilderness; but the battle overtook them, and whoever came out of the cities they destroyed in their midst.

43They surrounded the Benjamites, chased them, and easily trampled them down as far as the front of Gibeah toward the east.

44And eighteen thousand men of Benjamin fell; all these were men of valor.

45Then 8they turned and fled toward the wilderness to the rock of iRimmon; and they cut down five thousand of them on the highways. Then they pursued them relentlessly up to Gidom, and killed two thousand of them.

46So all who fell of Benjamin that day were twenty-five thousand men who drew the sword; all these were 9men of valor.

47jBut six hundred men turned and fled toward the wilderness to the rock of Rimmon, and they stayed at the rock of Rimmon for four months.

48And the men of Israel turned back against the children of Benjamin, and struck them down with the edge of the sword—from every city, men and beasts, all who were found. They also set fire to all the cities they came to.

Judges 21

Wives Provided for the Benjamites

1Now athe men of Israel had sworn an oath at Mizpah, saying, “None of us shall give his daughter to Benjamin as a wife.”

2Then the people came bto 1the house of God, and remained there before God till evening. They lifted up their voices and wept bitterly,

3and said, “O LORD God of Israel, why has this come to pass in Israel, that today there should be one tribe missing in Israel?”

4So it was, on the next morning, that the people rose early and cbuilt an altar there, and offered burnt offerings and peace offerings.

5The children of Israel said, “Who is there among all the tribes of Israel who did not come up with the assembly to the LORD?” dFor they had made a great oath concerning anyone who had not come up to the LORD at Mizpah, saying, “He shall surely be put to death.”

6And the children of Israel grieved for Benjamin their brother, and said, “One tribe is cut off from Israel today.

7“What shall we do for wives for those who remain, seeing we have sworn by the LORD that we will not give them our daughters as wives?”

8And they said, “What one is there from the tribes of Israel who did not come up to Mizpah to the LORD?” And, in fact, no one had come to the camp from eJabesh Gilead to the assembly.

9For when the people were counted, indeed, not one of the inhabitants of Jabesh Gilead was there.

10So the congregation sent out there twelve thousand of their most valiant men, and commanded them, saying, f“Go and strike the inhabitants of Jabesh Gilead with the edge of the sword, including the women and children.

11“And this is the thing that you shall do: gYou shall utterly destroy every male, and every woman who has known a man intimately.”

12So they found among the inhabitants of Jabesh Gilead four hundred young virgins who had not known a man intimately; and they brought them to the camp at hShiloh, which is in the land of Canaan.

13Then the whole congregation sent word to the children of Benjamin iwho were at the rock of Rimmon, and announced peace to them.

14So Benjamin came back at that time, and they gave them the women whom they had saved alive of the women of Jabesh Gilead; and yet they had not found enough for them.

15And the people jgrieved for Benjamin, because the LORD had made a void in the tribes of Israel.

16Then the elders of the congregation said, “What shall we do for wives for those who remain, since the women of Benjamin have been destroyed?”

17And they said, “There must be an inheritance for the survivors of Benjamin, that a tribe may not be destroyed from Israel.

18“However, we cannot give them wives from our daughters, kfor the children of Israel have sworn an oath, saying, ‘Cursed be the one who gives a wife to Benjamin.’ ”

19Then they said, “In fact, there is a yearly lfeast of the LORD in mShiloh, which is north of Bethel, on the east side of the nhighway that goes up from Bethel to Shechem, and south of Lebonah.”

20Therefore they instructed the children of Benjamin, saying, “Go, lie in wait in the vineyards,

21“and watch; and just when the daughters of Shiloh come out oto perform their dances, then come out from the vineyards, and every man catch a wife for himself from the daughters of Shiloh; then go to the land of Benjamin.

22“Then it shall be, when their fathers or their brothers come to us to complain, that we will say to them, ‘Be kind to them for our sakes, because we did not take a wife for any of them in the war; for it is not as though you have given the women to them at this time, making yourselves guilty of your oath.’ ”

23And the children of Benjamin did so; they took enough wives for their number from those who danced, whom they caught. Then they went and returned to their inheritance, and they prebuilt the cities and dwelt in them.

24So the children of Israel departed from there at that time, every man to his tribe and family; they went out from there, every man to his inheritance.

25qIn those days there was no king in Israel; reveryone did what was right in his own eyes.

Judges Commentaries

Judges 1

1:1 after the death of Joshua. Ca. 1383 B.C. (cf. Josh. 14:7–10 with Josh. 24:29). Descriptions of the book’s setting in Judg. 1, 2 vary between times after Joshua’s death and flashbacks summarizing conditions while he was alive (as 2:2–6). Compare Josh. 1:1, “After the death of Moses….”

1:2 Judah shall go up. This tribe received God’s first go-ahead to push for a more thorough conquest of its territory. The reason probably lay in God’s choice that Judah be the leader among the tribes (Gen. 49:8–12; 1 Chr. 5:1, 2) and set the example for them in the other territories.

1:6, 7 cut off his thumbs and big toes. Removing the king’s thumbs hampered effective use of a weapon; taking off his big toes rendered footing unreliable in battle. The Lord Himself is nowhere said to endorse this tactic, but it was an act of retributive justice for what Adoni-Bezek had done to others. It appears from his confession that he was acknowledging he deserved it.

1:12–15 Caleb said. This repeats the account of Caleb and his family (cf. Josh. 15:13–19).

1:16 the City of Palms. Since Jericho was destroyed in the invasion, this refers to the area around Jericho, an oasis of springs and palms (Deut. 34:3).

1:19 they could not drive out. “They” of Judah could not. They had been promised by Joshua that they could conquer the lowland (Josh. 17:16, 18) and should have remembered Josh. 11:4–9. This is a recurring failure among the tribes to rise to full trust and obedience for victory by God’s power. Compromising for less than what God was able to give (Josh. 1:6–9) began even in Joshua’s day (Judg. 2:2–6) and earlier (Num. 13, 14). In another sense, God permitted enemies to hold out as a test to display whether His people would obey Him (2:20–23; 3:1, 4). Another factor involved keeping the wild animal count from rising too fast (Deut. 7:22).

1:20 sons of Anak. Anak was an early inhabitant of central Canaan near Hebron from whom came an entire group of unusually tall people called the Anakim (Deut. 2:10). They frightened the 10 spies (Num. 13:33; Deut. 9:2), but were finally driven out of the Land by Caleb (Josh. 14:12–15; 15:13–14; 21:11) with the exception of some who resettled with the Philistines (Josh. 11:22). “The sons of Anak” was used as a term equivalent to “the Anakim.”

1:34 Amorites forced…Dan. Like all other tribes, Dan had a territory given them, but they failed to claim the power of God to conquer that territory. Later they capitulated even more by accepting defeat and migrating to another territory in the N, becoming idolatrous (Judg. 18).

Judges 2

2:1 the Angel of the LORD. One of 3 pre-incarnate theophanies by the Lord Jesus Christ in Judges (cf. 6:11–18; 13:3–23). This same Divine Messenger had earlier led Israel out of Egypt (cf. Ex. 14:19). See note on Ex. 3:2. I will never break My covenant with you. God would be faithful until the end, but the people would forfeit blessing for trouble, due to their disobedience (cf. v. 3).

2:10 another generation…did not know. The first people in the Land had vivid recollections of all the miracles and judgments and were devoted to faith, duty, and purity. The new generation were ignorant of the experiences of their parents and yielded more easily to corruption. To a marked degree the people of this new generation were not true believers, and were not tuned to the God of miracles and victory. Still, many of the judges did genuinely know the Lord, and some who did not live by faith eventually threw themselves on God’s mercy during oppressions.

2:12 they followed other gods. Idol worship, such as the golden calf in the wilderness (Ex. 32), flared up again. Spurious gods of Canaan were plentiful. El was the supreme Canaanite deity, a god of uncontrolled lust and a bloody tyrant, as shown in writings found at Ras Shamra in N Syria. His name means “strong, powerful.” Baal, son and successor of El, was “lord of heaven,” a farm god of rain and storm, his name meaning “lord, possessor.” His cult at Phoenicia included animal sacrifices, ritual meals, and licentious dances. Chambers catered to sacred prostitution by men and women (cf. 1 Kin. 14:23, 24; 2 Kin. 23:7). Anath, sister-wife of Baal, also called Ashtoreth (Astarte), patroness of sex and war, was called “virgin” and “holy” but was actually a “sacred prostitute.” Many other gods besides these also attracted worship.

2:14 the anger of the LORD was hot. Calamities designed as chastisement brought discipline intended to lead the people to repentance.

Judg. 2:15

The Judges of Israel

Judge and Tribe: (1) Othniel (Judah), Son of Kenaz, younger brother of Caleb

Scripture References: Judg. 1:11-15; 3:1-11; Josh. 15:16-19; 1 Chr. 4:13

Oppressors: Cushan-Rishathaim, king of Mesopotamia

Period of Oppression/Rest: 8 years/40 years

Judge and Tribe: (2) Ehud (Benjamin), Son of Gera

Scripture References: Judg. 3:12-4:1

Oppressors: Eglon, king of Moab; Ammonites; Amalekites

Period of Oppression/Rest: 18 years/80 years

Judge and Tribe: (3) Shamgar (Perhaps foreign), Son of Anath

Scripture References: Judg. 3:31; 5:6

Oppressors: Philistines

Period of Oppression/Rest: Not given/Not given

Judge and Tribe: (4) Deborah (Ephraim), Barak (Naphtali), Son of Abinoam

Scripture References: Judg. 4:1-5:31; Heb. 11:32

Oppressors: Jabin, king of Canaan; Sisera commander of the army

Period of Oppression/Rest: 20 years/40 years

Judge and Tribe: (5) Gideon (Manasseh), Son of Joash the Abiezrite., Also called: Jerubbaal (6:32; 7:1); Jerubbesheth (2 Sam. 11:21)

Scripture References: Judg. 6:1-8:32; Heb. 11:32

Oppressors: Midianites; Amalekites; “People of the East”

Period of Oppression/Rest: 7 years/40 years

Judge and Tribe: (6) Abimelech (Manasseh), Son of Gideon by a concubine

Scripture References: Judg. 8:33-9:57; 2 Sam. 11:21

Oppressors: Civil war

Period of Oppression/Rest: Abimelech ruled over Israel 3 years

Judge and Tribe: (7) Tola (Issachar), Son of Puah

Scripture References: Judg. 10:1, 2

Oppressors:

Period of Oppression/Rest: Judged Israel 23 years

Judge and Tribe: (8) Jair (Gilead-Manasseh)

Scripture References: Judg. 10:3-5

Oppressors:

Period of Oppression/Rest: Judged Israel 22 years

Judge and Tribe: (9) Jephthah (Gilead-Manasseh), Son of Gilead by a harlot

Scripture References: Judg. 10:6-12:7; Heb. 11:32

Oppressors: Philistines; Ammonites; Civil war with the Ephramites

Period of Oppression/Rest: 18 years/Judged Israel 6 years

Judge and Tribe: (10) Ibzan (Judah or Zebulun) (Bethlehem-Zebulun; cf. Josh. 19:15)

Scripture References: Judg. 12:8-10

Oppressors:

Period of Oppression/Rest: Judged Israel 7 years

Judge and Tribe: (11) Elon (Zebulun)

Scripture References: Judg. 12:11, 12

Oppressors:

Period of Oppression/Rest: Judged Israel 10 years

Judge and Tribe: (12) Abdon (Ephraim), Son of Hillel

Scripture References: Judg. 12:13-15

Oppressors:

Period of Oppression/Rest: Judged Israel 8 years

Judge and Tribe: (13) Samson (Dan), Son of Manoah

Scripture References: Judg. 13:1-16:31; Heb. 11:32

Oppressors: Philistines

Period of Oppression/Rest: 40 years/Judged Israel 20 years

© 1993 by Thomas Nelson, Inc.

2:16 the LORD raised up judges. A “judge” or deliverer was distinct from a judge in the English world today. Such a leader guided military expeditions against foes as here and arbitrated judicial matters (cf. 4:5). There was no succession or national rule. They were local deliverers, lifted up to leadership by God when the deplorable condition of Israel in the region around them prompted God to rescue the people.

Judges 3

3:1 nations…left. The purpose was to use them to test (cf. v. 4) and discipline the sinful Israelites, as well as to aid the young in learning the art of war.

3:5 See notes on 1:1–20.

3:6 See note on 1:19. The Israelites failed God’s test, being enticed into 1) marriages with Canaanites and 2) worship of their gods. Disobedience was repeated frequently through the centuries, and led God to use the Assyrians (2 Kin. 17) and Babylonians (2 Kin. 24, 25) to expel them from the land gained here.

3:10 The Spirit of the LORD came. Certain judges were expressly said to have the Spirit of the Lord come upon them (6:34; 11:29; 13:25; 14:6, 19; 15:14); others apparently also had this experience. This is a common OT expression signifying a unique act of God which conferred power and wisdom for victory. But this did not guarantee that the will of God would be done in absolutely all details, as is apparent in Gideon (8:24–27, 30), Jephthah (11:34–40), and Samson (16:1).

3:20 “I have a message from God for you.” Ehud claimed he came to do God’s will in answer to prayer (v. 15). Calmly and confidently, Ehud acted and later credited the defeat of the wicked king to God (v. 28; cf. Ps. 75:6, 7, 10; Dan. 4:25), though it was by means of Ehud, as Jael used her way (4:21) and Israel’s armies used the sword (4:16). By God’s power, Ehud’s army would slay a greater number (v. 29). Men’s evil provokes God’s judgment (Lev. 18:25).

3:24 “He is…attending to his needs….” The dead king’s servants guessed he was indisposed in privacy, lit. “covering his feet,” a euphemism for bathroom functions.

3:31 Shamgar. His extraordinary exploit causes one to think of Samson (15:16). an ox goad. This was a stout stick about 8–10 ft. long and 6 in. around, with a sharp metal tip to prod or turn oxen. The other end was a flat, curved blade for cleaning a plow.

Judges 4

4:4 Deborah, a prophetess. She was an unusual woman of wisdom and influence who did the tasks of a judge, except for military leadership. God can use women mightily for civil, religious, or other tasks, e.g., Huldah the prophetess (2 Kin. 22:14), Philip’s daughters in prophesying (Acts 21:8, 9), and Phoebe a deaconess (Rom. 16:1). Deborah’s rise to such a role is the exception in the book because of Barak’s failure to show the courage to lead courageously (vv. 8, 14). God rebuked his cowardice by the pledge that a woman would slay Sisera (v. 9).

4:19, 20 she…gave him a drink, and covered him. Usually, this was the strongest pledge of protection possible.

4:21 a tent peg and…a hammer. Jael’s bold stroke in a tent rather than on a battlefield draws Deborah’s and Barak’s praise (5:24–27). Her strength and skill had no doubt been toughened by a common Bedouin duty of hammering down pegs to secure tents, or striking them loose to take down tents.

Judges 5

5:1 sang on that day. The song (vv. 1–31) was in tribute to God for victory in Judg. 4:13–25. Various songs praise God for His help, e.g., Moses’ (Ex. 15), David’s (2 Sam. 23:1–7), and the Lamb’s (Rev. 15:3, 4).

5:10 white donkeys. Because of this unusual color, they were a prize of kings and the rich.

5:11 Far from the noise of the archers, among the watering places. The wells were at a little distance from towns in the E, away from the battles and often places for pleasant reflection.

5:14 roots were in Amalek. Ephraim as a tribe took the central hill area, which the Amalekites had held with deep roots.

5:17 why did Dan remain on ships? Danites migrated from their territory to Laish N of the Lake of Chinneroth (Sea of Galilee) before the Israelite triumph of Judg. 4, though details of it are not given until Judg. 18. They became involved with Phoenicians of the NW in ship commerce (cf. Joppa as a coastal city, Josh. 19:46). As with some other tribes, they failed to make the trek to assist in the battle of Judg. 4.

5:20 stars…fought. A poetic way to say that God used these heavenly bodies to help Israel. They are bodies representing and synonymous with the heavens, the sky from which He sent a powerful storm and flood (cf. “torrent” of the Kishon River, v. 21) that swept Syrians from their chariots. God also hid the stars by clouds, increasing Syrian ineffectiveness.

5:24–27 Though this act was murder and a breach of honor, likely motivated by her desire for favor with the conquering Israelites, and though it was without regard for God on her part, God’s overruling providence caused great blessing to flow from it. Thus the words of vv. 24–27 in the victory song.

5:31 The intercessory prayer committed to God’s will ends a song that has other aspects: blessing God (v. 2), praise (v. 3), affirming God’s work in tribute (vv. 4, 20), and voicing God’s curse (v. 23).

Judges 6

6:1 Midian. These wandering herdsmen from E of the Red Sea had been dealt a severe blow in Moses’ time (Num. 31:1–18) and still resented the Israelites. They became the worst scourge yet to afflict Israel.

6:8 the LORD sent a prophet. He used prophets in isolated cases before Samuel, the band of prophets Samuel probably founded (1 Sam. 10:5), and later such prophets as Elijah, Elisha, and the writing prophets—major and minor. Here the prophet is sent to bring the divine curse because of their infidelity (v. 10).

6:11 the Angel. This angel (lit. “messenger”) of the Lord is identified as “the LORD” Himself (vv. 14, 16, 23, 25, 27). Cf. Gen. 16:7–14; 18:1; 32:24–30 for other appearances. See note on Ex. 3:2. Gideon threshed wheat in the winepress…to hide it. This indicated a situation of serious distress; also it indicated a small amount of grain. This is clear because he is doing it rather than having cattle tread it. It is on bare ground or in the winepress rather than on a threshing floor made of wood, and is done remotely under a tree out of view. The fear of the Midianites caused this.

6:13 Gideon’s language here indicates a weak theology. The very chastisements of God were proof of His care for and presence with Israel.

6:17 Like Moses (Ex. 33), Gideon desired a sign; in both incidents revelation was so rare and wickedness so prevalent that they desired full assurance. God graciously gave it.

6:18–23 In the realization of the presence of God, the sensitive sinner is conscious of great guilt. Fire from God further filled Gideon with awe and even the fear of death. When he saw the Lord, he knew the Lord had also seen him in his fallenness. Thus he feared the death that sinners should die before Holy God. But God graciously promised life (v. 23). For a similar reaction to the presence of God, see Manoah in 13:22, 23 (cf. Ezek. 1:26–28; Is. 6:1–9; Rev. 1:17).

6:27 he feared. Very real human fear and wise precaution interplays with trust in an all-sufficient God.

6:32 Jerubaal (lit. “let Baal contend”) became a fitting and honorable second name for Gideon (7:1; 8:29; 9:1, 2). This was a bold rebuke to the non-existent deity, who was utterly unable to respond.

6:36–40 Gideon’s two requests for signs in the fleece should be viewed as weak faith; even Gideon recognized this when he said “do not be angry with me” (v. 39) since God had already specifically promised His presence and victory (vv. 12, 14, 16). But they were also legitimate requests for confirmation of victory against seemingly impossible odds (6:5; 7:2, 12). God nowhere reprimanded Gideon, but was very compassionate in giving what his inadequacy requested. In 7:10–15, God volunteered a sign to boost Gideon’s faith. He should have believed God’s promise in 7:9 but needed bolstering, so God graciously gave it without chastisement.

Judges 7

7:2 The people…are too many. Those of faith, though inadequate by human weakness, gain victory only through God’s power (cf. 2 Cor. 3:5; 4:7; 12:7–9). Three hundred men win against an incredible Midianite host (Judg. 7:7, 16–25). God gains the glory by making the outcome conspicuously His act, and no sinful pride is cultivated.

7:5 Everyone who laps. Soldiers who lapped as a dog, scooping water with their hands as a dog uses its tongue, were chosen; while those who sank to their knees to drink were rejected. No reason for such distinction is given, so that it showed nothing about their ability as soldiers. It was merely a way to divide the crowd. Their abilities as soldiers had no bearing on the victory anyway since the enemy soldiers killed themselves and fled without engaging Gideon’s men at all.

7:10 if you are afraid. God sensitively recognized Gideon’s normal fear since he was the commander. God encouraged him to take his servant as protection. See note on 6:36–40.

7:15 Arise. God said this in 7:9. Infused with courage, Gideon is in step with the Lord.

7:16 Trumpets and torches at first concealed within clay pitchers were suddenly displayed at the most startling moment. The impression caused by blaring noise, the always terrible shouts of Israel (cf. Num. 28:21), and sudden lights surrounding the sleeping hosts and shattering the stillness conveyed one idea: Each light could mean a legion behind it, so that they believed an incredible host had moved in to catch the awaking army in a death trap.

7:18 The sword of the LORD and of Gideon! Here was the power of God in harmony with the obedience of man. Such shouts reminded the enemies that the threat of the sword of Gideon and of God was for real. The impression was one of doom and terror.

7:19 beginning…middle watch. About 10 p.m.

7:22 every man’s sword against his companion. Panic followed shock. Every soldier was on his own, in desperate retreat. In the darkness and crash of sounds the soldiers were unable to distinguish friend from enemy, and with their swords they slashed a path of escape through their own men.

Judges 8

8:2 gleaning of the grapes of Ephraim. Ephraim resented being slighted in the call to battle but was placated by Gideon’s compliment. His figures of speech implied that Ephraimite capital punishment of the two fleeing Midianite leaders (7:25) was “the vintage of Ephraim,” to use an image drawn from their grape horticulture. It played a more strategic role than taking part in “the vintage of Abiezer,” the suicide of the enemy under Gideon’s leadership (cf. v. 3).

8:7 thorns. Gideon’s threatened discipline of Succoth’s leaders for refusing to help their brothers came due. He had them dragged under heavy weights over thorns and briers, which painfully tore their bodies. This was a cruel torture to which ancient captives were often subjected. He did it on his return, not wanting to delay the pursuit (v. 16).

8:9 tower. They probably had defiantly boasted of their strength and defensibility because of the tower. He kept his promise and more (v. 17).

8:20 Jether…kill them. Gideon desired to place a great honor on his son by killing the enemies of Israel and of God.

8:21 killed Zebah and Zalmunna. The earlier Midianite scourge inflicted on Israel was the worst, so this victory lived long in their minds (cf. Ps. 83:11).

8:22, 23 Rule over us. Israelites sinned by the misguided motive and request that Gideon reign as king. To his credit, the leader declined, insisting that God alone rule (cf. Ex. 19:5, 6).

8:24 Ishmaelites. Synonymous with Midianites (cf. Gen. 37:25, 28).

8:24–27 Gideon made…an ephod. This was certainly a sad end to Gideon’s influence as he, perhaps in an expression of pride, sought to lift himself up in the eyes of the people. Gideon intended nothing more than to make a breastplate as David did (1 Chr. 15:27) to indicate civil, not priestly rule. It was never intended to set up idolatrous worship, but to be a symbol of civil power. That no evil was intended can be noted from the subduing of Midian (v. 28), quietness from wars (v. 28), and the fact that idolatry came after Gideon’s death (v. 33) as well as the commendation of Gideon (v. 35).

8:26 the weight of the gold. The total was about 42 lbs.

8:30, 31 many wives. Gideon fell severely into the sin of polygamy, an iniquity tolerated by many but which never was God’s blueprint for marriage (Gen. 2:24). Abimelech, a son by yet another illicit relationship, grew up to be the wretched king in Judg. 9. Polygamy always resulted in trouble.

Judges 9

9:5 killed…brothers. This atrocity, common in ancient times, eliminated the greatest threat in the revolution—all the legitimate competitors.

9:6 Beth Millo. Lit. “house of the fortress.” This was a section of Shechem, probably involving the tower stronghold of v. 46.

9:14 You come and reign over us! In Jotham’s parable of trees asking for a king (vv. 7–15), the olive, fig, and vine decline. They do not represent specific men who declined, rather they build the suspense and heighten the idea that the bramble (thornbush) is inferior and unsuitable. The bush represents Abimelech (vv. 6, 16).

9:23 God sent a spirit of ill will. In the course of God’s providence, there appeared jealousy, distrust, and hate. God allowed it to work as punishment for the idolatry and mass murder.

9:26–45 A failed coup.

9:37 Diviners’ Terebinth Tree. A tree regarded superstitiously where mystical ceremonies and soothsaying were done.

9:45 sowed it with salt. An act polluting soil and water, as well as symbolizing a verdict of permanent barrenness (Deut. 29:23; Jer. 17:6). Abimelech’s intent finally was nullified when Jeroboam I rebuilt the city as his capital (1 Kin. 12:25), ca. 930–910 B.C.

9:57 That curse was pronounced in 9:20 for the pervasive idolatry.

Judges 10

10:3–5 Most likely, the judgeship of Jair was the time period of Ruth.

10:10 We have sinned. Confession is followed by true repentance (vv. 15, 16).

10:13, 14 Here is the form of God’s wrath, by which He abandons persistent, willful sinners to the consequences of their sins. This aspect of divine judgment is referred to in the case of Samson (16:20), as well as the warnings of Prov. 1:20–31 and Rom. 1:24–28. It is a pattern of rejection seen throughout history (cf. Acts 14:15, 16) even among the Jews (cf. Hos. 4:17; Matt. 15:14).

10:15 Do to us whatever seems best. Genuine repentance acknowledges God’s right to chasten, so His punishment is seen as just and He is thereby glorified. It also seeks the remediation that chastening brings, because genuine contrition pursues holiness.

Judges 11

11:1 mighty man of valor. In a military situation, this means a strong, adept warrior, such as Gideon (6:12). In response to their repentance, God raised up Jephthah to lead the Israelites to freedom from the 18 years of oppression (v. 8).

11:3 raiding. Such attacks would be against the Ammonites and other pagan peoples and brought fame to Jephthah.

11:11 spoke…before the LORD. Refers to confirming the agreement in a solemn public meeting with prayer invoking God as witness (v. 10).

11:13 Israel took away my land. The Ammonite ruler was claiming rights to the lands occupied by the Israelites. Jephthah’s answer was direct: 1) those lands were not in the possession of Ammonites when Israel took them, but were Amorite lands; 2) Israel had been there 300 years in undisputed possession; 3) God had chosen to give them the lands, and thus they were entitled to them, just as the Ammonites felt they received their lands from their god (cf. v. 24).

Judg. 11:13

The Geography of the Judges

The Lord raised up judges in every region of the Land of Promise.

11:15 Israel did not take away the land. These people initiated the hostility, and being at fault, invited loss of possession (vv. 16–22). This fit perfectly the will of God, who has ultimate rights (cf. Gen. 1:1; Ps. 24:1) to give the land to Israel. God said, “The land is Mine” (Lev. 25:23; cf. Ezek. 36:5).

11:26 three hundred years. With an early Exodus from Egypt (ca. 1445 B.C.), one can approximate the 480 years covered in Judges to 1 Kin. 6:1, Solomon’s fourth year 967/966 B.C.: 38 from the Exodus to Heshbon; 300 from Heshbon to Jephthah in 11:26; possibly 7 more years for Jephthah; 40 for Samson, 20 for Eli, 20 for Samuel, 15–16 beyond Samuel for Saul, 40 for David, and 4 for Solomon, which totals about 480 years. It is quite possible that 300 has been rounded off.

11:29 the Spirit…came upon Jephthah. That the Lord graciously empowered Jephthah for war on behalf of his people does not mean that all of the warrior’s decisions were of God’s wisdom. The rash vow (vv. 30, 31) is an example.

11:30 made a vow to the LORD. This was a custom among generals to promise the god of their worship something of great value as a reward for that god’s giving them victory.

11:31 I will offer it. Some interpreters reason that Jephthah offered his daughter as a living sacrifice in perpetual virginity. With this idea, v. 31 is made to mean “shall surely be the LORD’s“ or ”I will offer it up as a burnt offering.” The view sees only perpetual virginity in vv. 37–40, and rejects his offering a human sacrifice as being against God’s revealed will (Deut. 12:31). On the other hand, since he was 1) beyond the Jordan, 2) far from the tabernacle, 3) a hypocrite in religious devotion, 4) familiar with human sacrifice among other nations, 5) influenced by such superstition, and 6) wanting victory badly, he likely meant a burnt offering. The translation in v. 31 is “and,” not “or.” His act came in an era of bizarre things, even inconsistency by leaders whom God otherwise empowered (cf. Gideon in 8:27).

11:34 his daughter, coming out to meet him. She was thus to be the sacrificed pledge.

11:35 Alas. Here is indicated the pain felt by her father in having to take the life of his only daughter to satisfy his pious, but unwise pledge.

Judges 12

12:1 Why did you…not call us…? Ephraim’s newest threat (cf. 8:1) was their jealousy of Jephthah’s success and possibly a lust to share in his spoils. The threat was not only to burn the house, but to burn him.

12:4 fugitives. Here was a mockery referring to the Gileadites as low lifes, the outcasts of Ephraim. They retaliated with battle.

12:6 Shibboleth. The method used for discovering an Ephraimite was the way in which they pronounced this word. If they mispronounced it by an “s” rather than “sh” sound, it gave them away, being a unique indicator of their dialect.

12:9, 14 thirty sons. Very large families suggest the fathers’ marriage to several wives, a part of life tolerated but never matching God’s blueprint of one wife at a time (Gen. 2:24). To have many children had the lure of extending one’s human power and influence.

Judges 13

13:3 the Angel of the LORD. In this case, it was a pre-incarnate appearance of the Lord Himself (vv. 6–22), as elsewhere (see note on 6:11). See note on Ex. 3:2.

13:5 Nazirite. The word is from the Heb. “to separate.” For rigid Nazirite restrictions, such as here in Samson’s case, see note on Num. 6:2. God gave 3 restrictions: no wine (vv. 3, 4), no razor cutting the hair (v. 5), no touching a dead body and being defiled (v. 6). Such outward actions indicated an inner dedication to God.

13:16 offer it to the LORD. Manoah needed this explanation because he was going to offer this to Him, not as the Lord Himself, or even an angel, but just a human messenger. The instruction is intended to emphasize that this visitor is indeed the Lord.

13:17 What is Your name? This secret name is again indicative that the Angel is the Lord.

13:18 Why do you ask My name…? That the Angel would not divulge His name reminds one of the Angel (God) whom Jacob encountered (Gen. 32:24–30), who likewise did not give His name.

13:20 flame went up toward heaven. This miraculous act points to divine acceptance of the offering.

13:22 We shall surely die. This reaction of the fear of death is familiar with those who come into God’s presence. Many did die when facing God, as the OT records. It is the terror in the heart of the sinner when in the presence of holy God. Cf. Ezekiel (Ezek. 1:28), Isaiah (Is. 6:5), the 12 (Mark 4:35–41), Peter (Luke 5:8), and John (Rev. 1:17, 18).

Judges 14

14:1–4 she pleases me well. The Philistines were not among the 7 nations of Canaan which Israel was specifically forbidden to marry. Nonetheless Samson’s choice was seriously weak. Samson sins here, but God is sovereign and was able to turn the situation to please Him (v. 14). He was not at a loss, but used the opportunity to work against the wicked Philistines and provided gracious help to His people. He achieved destruction of these people, not by an army, but by the miraculous power of one man.

14:7 talked. Such conversation was not acceptable in the E, unless a couple was betrothed.

14:8 to get her. Usually a year until the wedding.

14:9 He took some…in his hands. Some scholars suggest that Samson violated his Nazirite standard by coming in contact with a dead body (see note on 13:5). Others reason that Num. 6 specifies the body of a person, not an animal. Whether or not he sinned here, the context does show instances of him sinning.

14:10 feast. The wedding feast usually lasted a week.

14:15 seventh. Some ancient authorities read “fourth.” The number may be “fourth” (4 days starting after the 3 in v. 14), totaling 7 as in v. 17. Or v. 15 may mean “fourth,” and v. 17 that the woman wept for the rest of the 7-day period of v. 12, after the 3 days of v. 14.

14:16–18 Samson’s wife wept. She cheated and manipulated, working against Samson’s expectations that the men must come up with the answer. The men also cheated and threatened, having murder in their hearts (v. 15) and putting pressure on the woman.

14:19 his anger. God blesses the one who had been wronged. Samson’s anger may be legitimate—righteous indignation against deceit (cf. Mark 3:5). The battle with the men at Ashkelon, about 23 mi. away, was a part of the war between Israel and Philistia.

14:20 Samson’s wife was given. Another act of treachery was done. The Philistine father had no reason to assume that Samson would not be back, nor had Samson given word about not returning. He, as a Philistine, did not want his daughter marrying the enemy.

Judges 15

15:1 wheat harvest. Samson tactfully made his move when wheat harvest kept men busy. This was probably around May. A token of reconciliation was offered as he brought a young goat, showing the father and the daughter that they had nothing to fear.

15:2 I…thought. This flimsy excuse by the father was an effort to escape the trap he was in. He feared the Philistines if he turned on the new husband, yet feared Samson, so he offered his second daughter as a way out. This was insulting and unlawful (cf. Lev. 18:18).

15:3 The cycle of retaliation began, and it ends in 16:30, 31.

15:4 caught three hundred foxes. Samson, insulted and provoked to fleshly resentment, took vengeance on the Philistines. It must have taken a while to catch so many foxes or jackals and to keep them penned and fed until the number reached 300. Apparently he tied them in pairs with a slow-burning torch, sending the pairs down the hills into fields thrashing with fire, igniting all the standing grain so dry at harvest. This was a loss of great proportion to the Philistine farmers.

15:6 the Philistines…burned her and her father. The general principle of reaping what is sown is apropos here (cf. Gal. 6:7).

15:8 he attacked them hip and thigh. This is proverbial for a ruthless slaughter.

15:15 killed a thousand men. Cf. 3:31. God gave miraculous power to Samson for destruction, but also to show fearful Israelites (v. 11) that He was with them, despite their lack of trust.

15:19 water came out. God worked a miracle of supplying a spring in response to Samson’s prayerful cry in thirst. He called the place “the spring of him that called” (cf. Jer. 33:3).

Judges 16

16:1–3 God was merciful in allowing Samson to be delivered from this iniquity, but chastening was only postponed. Sin blinds and later grinds (v. 21).

16:3 hill that faces Hebron. This place was about 38 mi. from Gaza.

16:4 loved…Delilah. His weakness for women of low character and Philistine loyalty reappeared (cf. Prov. 6:27, 28). He erred continually by going to her daily (v. 16), allowing himself to be entrapped in her deceptions.

16:5 eleven hundred pieces of silver. Since there were 5 rulers of the Philistines, each giving that amount, this was a large sum.

16:7 And Samson said. Samson played a lying game and gave away his manhood, here a little, there a little. He also played with giving away his secret—and finally gave it up, i.e., “told her all” (v. 17). He could be bought for a price, and Delilah paid it. Compare Esau selling his birthright (Gen. 25:29–33) and Judas denying Jesus (Matt. 26:14–16).

16:11 new ropes. Cf. 15:13.

16:17 If I am shaven. His strength came from his unique relation to God, based on his Nazirite pledge. His long hair was only a sign of it. When Delilah became more important to him than God, his strength was removed.

16:20 he did not know that the LORD had departed from him. Here was the tragedy of the wrath of abandonment. His sin had caused him to forfeit the power of God’s presence. This principle is seen in Gen. 6:3; Prov. 1:24–31; Matt. 15:14; Rom. 1:24–32. See note on 10:13, 14.

16:21 Gaza. The last town encountered in SW Palestine as a traveler went from Jerusalem toward Egypt, near the coast. It was nearly 40 mi. from Samson’s birthplace, Zorah. There he was humiliated.

16:22 hair…began to grow. His hair grew with his repentance, and his strength with his hair.

16:23 Dagon. He was a sea-god, an idol with the head of a man and the body of a fish.

16:24 they praised their god. It is tragic when a person’s sin contributes to the unsaved community giving praise to a false god, for God alone is worthy of praise.

16:28 remember me, I pray! A prayer of repentance and trust pours from Samson.

16:29, 30 Some Philistine temples had roofs overlooking a courtyard, above wooden columns planted on stone foundations. The central pillars were set close to furnish extra support for the roof. Here the victory celebration and taunts flung at the prisoner below drew a big crowd. The full strength of Samson, renewed by God, enabled him to buckle the columns. As a result, the roof collapsed and the victory was Israel’s, not Philistia’s. He died for the cause of his country and his God. He was not committing suicide, but rather bringing God’s judgment on His enemies and willing to leave his own life or death to God. He was the greatest champion of all Israel, yet a man of passion capable of severe sin. Still, he is in the list of the faithful (cf. Heb. 11:32).

Judges 17

17:1 Chapters 17–21 give miscellaneous appendixes to illustrate the pervasively depraved conditions in the era of the judges.

17:5 Micah had a shrine. A counterfeit shrine and personal idols with a private priest is set up within the tribe of Ephraim (v. 1), whereas God’s priests were of the tribe of Levi (cf. v. 13). The defection is one example of personal and family idolatry.

17:6 everyone did…own eyes. This is the general characterization of the time, and of sinful behavior in all times. This attitude had been mentioned much earlier in Israel’s history (cf. Deut. 12:8; Judg. 21:25).

17:7–13 a Levite. He compromised in departing from one of the 48 cities God gave for Levite service to Israel (Josh. 21). Then he sinned grossly by prostituting himself as a priest in a private idolatry.

Judges 18

18:2 On the migration by the tribe of Dan to a new territory, see note on 1:34. Dan was an example of tribal idolatry.

18:5 Please inquire of God. The passage does not say if the Levite did in fact seek God’s counsel before giving reassurance (v. 6); the Danites should have prayed to seek God’s counsel before making this trip or consulting a disobedient priest as one would an oracle.

18:7 Laish. Known also as Leshem (cf. Josh. 19:47), this was a secluded, rich land.

18:14–26 The Danites sinfully seized the idols of Micah by force, probably because they believed those false idols were the source of power to give them the land they had spied. The apostate Levite who had served Micah as priest, named Jonathan, sold out again to be a priest for the Danites (vv. 18–20, 30), who were not bothered by his defection, but rather believed in his spiritual power.

18:29 name of the city Dan. This was in the northernmost extremity of the land of Canaan, hence the origin of the phrase, “from Dan to Beersheba,” as indicating the land from N to S (cf. 20:1).

18:30 the son of Manasseh. Some manuscripts say “son of Manasseh,” others “son of Moses,” which may be more probable as Gershom was a son of Moses (Ex. 2:22; 18:3). This idolatrous priestly service continued until the captivity. This is most likely 1) the captivity of Israel by Assyria in 722 B.C. (2 Kin. 15:29; 17:1–6), or possibly 2) the Philistine captivity of the ark from Shiloh (see Judg. 18:31) in 1 Sam. 4:11.

18:31 the house of God was in Shiloh. The ark of God was far away from them, so they justified their idolatry by their distance from the rest of Israel. This caused perpetual idolatry for many generations.

Judges 19

19:1–10 Here is an example of the kind of personal immorality that went on during this era.

19:1 concubine. Priests could marry (Lev. 21:7, 13, 14). Though a concubine wife (usually a slave) was culturally legal, the practice was not acceptable to God (Gen. 2:24).

19:2 played the harlot. She should have been killed as the law required and could have been if there was a devotion to holiness and obedience to Scripture (cf. Lev. 20:10). A priest was not allowed to marry a harlot (Lev. 21:14), so his ministry was greatly tainted. Yet, he made little of her sin and separation and sought her back sympathetically (v. 3).

19:10 Jebus. An early title for Jerusalem because of Jebusite control (Judg. 1:21) until David wrested it away to become his capital (2 Sam. 5:6–9). Another early name for the city was Salem (Gen. 14:18; cf. Ps. 76:2).

19:12 Gibeah. Jerusalem was still partially out of the control of Israelites. Gibeah was under Israelite control and safer.

19:15 People of the Benjamite town of Gibeah failed to extend the expected courtesy of a lodging. This opened the door to immorality.

19:18 going to the house of the LORD. He was headed for Shiloh to return to priestly duty.

19:20 night in the open square. The old man knew the danger of such a place at night.

19:22 perverted men. Lit. “sons of Belial,” i.e., worthless men, who desired to commit sodomy against the Levite. The phrase elsewhere is used for idolaters (Deut. 13:13), neglecters of the poor (Deut. 15:9), drunks (1 Sam. 1:16), immoral people (1 Sam. 2:12), and rebels against the civil authority (2 Sam. 20:1; Prov. 19:28). “Belial” can be traced to the false god Baal, and is also a term for yoke (they cast off the yoke of decency), and a term for entangling or injuring. It is used in the NT of Satan (2 Cor. 6:15).

19:24 let me bring them out. The host showed a disgraceful compromise in his exaggerated desire to extend hospitality to his male guest. He should have protected all in his house, and so should the Levite, even at the risk of their own lives in guarding the women. His sad estimate of women was demonstrated by his willingness to hand his daughter or the guest concubine over to indecent men. Lot’s plunge from decency was similar (Gen. 19). Here, repeated rape and finally murder were the pitiful sequel.

19:25 the man took his concubine…to them. This is unthinkable weakness and cowardice for any man, especially a priest of God. Apparently he even slept through the night, or stayed in bed out of fear, since he didn’t see her again until he awakened and prepared to leave (cf. v. 28).

19:29 divided her into twelve pieces. The Levite’s bizarre butchery to divide the woman’s body into 12 parts was his shocking summons for aroused Israelite redress. No doubt a message went with each part, and the fact that he “sent” assumes messengers (cf. 1 Sam. 11:7). As he calculated, many were incensed and desired to avenge the atrocity (cf. 20:30). Nothing could have aroused universal indignation and horror more than this radical summons from the Levite.

Judges 20

20:1 all the children of Israel came out. As a result of this horrible tragedy, a national assembly was convened with people coming from the N (Dan) and the S (Beersheba). as one man before the LORD. This indicated a humble attitude and desire to seek help from God for the nation.

20:13 the children of Benjamin would not listen. They hardened their hearts against the justice and decency of turning over the criminals. Even greatly outnumbered in war, they would not yield to what was right (cf. vv. 15–17). So civil war resulted.

20:18 to inquire of God. The Lord gave His counsel from the location of the ark at Shiloh, probably through the Urim and Thummim (vv. 27, 28). The tribe of Judah was responsible to lead in battle since God had chosen a leadership role for that tribe (Gen. 49:8–12; 1 Chr. 5:1, 2). See note on Ex. 28:30.

20:22–25 The Lord twice allowed great defeat and death to Israel to bring them to their spiritual senses regarding the cost of tolerating apostasy. Also, while they sought counsel, they placed too much reliance on their own prowess and on satisfying their own outrage. Finally, when desperate enough, they fasted and offered sacrifices (v. 26). The Lord then gave victory with a strategy similar to that at Ai (Josh. 8).

20:32 Here was a battle strategy that lured the Benjamite army into a disastrous ambush (cf. vv. 36–46).

20:46 twenty-five thousand. A rounded number for the more exact 25,100 (cf. v. 35).

20:47 The number of Benjamites adds up to the 26,700 (v. 15) in a reasonable way: 18,000 killed (v. 44); 5,000 (v. 45); 2,000 (v. 45); 600 survived (v. 47); leaving an estimated 1,100 lost the first two days (v. 48).

Judges 21

21:1 an oath at Mizpah. The Israelites made an oath not to “give” their daughters to the 600 surviving Benjamites (20:47). But they realized that the latter would fade as a tribe unless they had wives (cf. 21:6, 7), since the Benjamite women had died in the total sack of Gibeah (20:37). Cf. v. 9.

21:8 No one had come from Jabesh Gilead, so the Israelites conquered Jabesh Gilead, which did not help against the Benjamites, and gave 400 virgins from there to the tribe (vv. 12–14).

21:8–16 Jabesh Gilead. Israelites placed such a premium on the unity of their tribes that they saw this city’s non-cooperation in battle as worthy of widespread death. The passage does not give God’s approval to this destruction of men, women and children (vv. 10, 11). It is another of the bizarre actions of men when they do what is right in their own eyes, which is the point that both begins and ends this dark final section (17:6; 21:25).

21:16 wives for those who remain. Having recognized that the 200 others needed wives (vv. 17, 18), they decided to allow them to snatch brides on their own at a dance in Shiloh (vv. 16–22), not believing that this violated their oath of not directly “giving” their daughters.

21:25 Judges 17–21 vividly demonstrates how bizarre and deep sin can become when people throw off the authority of God as mediated through the king (cf. 17:6). This was the appropriate, but tragic, conclusion to a bleak period of Israelite history (cf. Deut. 12:8).

Judges 1

1:1 a Josh. 24:29

1:1 b Num. 27:21; Judg. 20:18

1:1 c Josh. 17:12, 13

1:2 d Gen. 49:8, 9; Rev. 5:5

1:3 e Josh. 19:1

1:3 f Judg. 1:17

1:4 g 1 Sam. 11:8

1:7 h Lev. 24:19; 1 Sam. 15:33; (James 2:13)

1:8 i Josh. 15:63; Judg. 1:21

1:9 j Josh. 10:36; 11:21; 15:13

1:9 1 Heb. Negev, and so throughout the book

1:10 k Josh. 15:13–19

1:10 l Josh. 14:15

1:10 2 attacked

1:11 m Josh. 15:15

1:12 n Josh. 15:16, 17

1:13 o Judg. 3:9

1:14 p Josh. 15:18, 19

1:14 3 LXX, Vg. he urged her

1:15 q Gen. 33:11

1:16 r Num. 10:29–32; Judg. 4:11, 17; 1 Sam. 15:6; 1 Chr. 2:55

1:16 s Deut. 34:3; Judg. 3:13

1:16 t Josh. 12:14

1:16 u 1 Sam. 15:6

1:17 v Judg. 1:3

1:17 w Num. 21:3; Josh. 19:4

1:18 x Josh. 11:22

1:19 y Josh. 17:16, 18; Judg. 4:3, 13

1:20 z Num. 14:24; Josh. 14:9, 14

1:20 a Josh. 15:14; Judg. 1:10

1:20 4 drove out from there

1:21 b Josh. 15:63; Judg. 1:8

1:22 c Judg. 1:19

1:22 5 family

1:23 d Josh. 2:1; 7:2

1:23 e Gen. 28:19

1:23 6 family

1:24 f Josh. 2:12, 14

1:27 g Josh. 17:11–13

1:27 h Josh. 21:25

1:27 i Josh. 17:11

1:28 7 to forced labor

1:29 j Josh. 16:10; 1 Kin. 9:16

1:30 k Josh. 19:10–16

1:30 8 became forced laborers

1:31 l Josh. 19:24–31

1:32 m Ps. 106:34, 35

1:33 n Josh. 19:32–39

1:35 o Josh. 19:42

1:35 9 Shaalabbin, Josh. 19:42

1:35 10 became forced laborers

1:36 p Num. 34:4; Josh. 15:3

Judges 2

2:1 a Ex. 20:2; Judg. 6:8, 9

2:1 b Deut. 1:8

2:1 c Gen. 17:7, 8; Lev. 26:42, 44; Deut. 7:9; Ps. 89:34

2:2 d Ex. 23:32; Deut. 7:2

2:2 e Ex. 34:12, 13; Deut. 12:3

2:2 f Ps. 106:34

2:2 1 treaty

2:3 g Num. 33:55; Josh. 23:13

2:3 h Judg. 3:6

2:3 i Ex. 23:33; Deut. 7:16; Ps. 106:36

2:3 2 LXX, Tg., Vg. enemies to you

2:3 3 entrap you

2:5 4 Lit. Weeping

2:6 j Josh. 22:6; 24:28–31

2:7 k Josh. 24:31

2:8 l Josh. 24:29

2:9 m Josh. 24:30

2:9 n Josh. 19:49, 50

2:10 o Ex. 5:2; 1 Sam. 2:12; Gal. 4:8; (Titus 1:16)

2:10 5 Died and joined their ancestors

2:11 p Judg. 3:7, 12; 4:1; 6:1

2:12 q Deut. 31:16; Judg. 8:33; 10:6

2:12 r Deut. 6:14

2:12 s Ex. 20:5

2:13 t Judg. 10:6; Ps. 106:36

2:13 6 A Canaanite god

2:13 7 Canaanite goddesses

2:14 u Deut. 31:17; Judg. 3:8; Ps. 106:40–42

2:14 v 2 Kin. 17:20

2:14 w Is. 50:1

2:14 x Lev. 26:37; Josh. 7:12, 13

2:15 y Lev. 26:14–26; Deut. 28:15–68

2:16 z Judg. 3:9, 10, 15; Ps. 106:43–45

2:17 a Ex. 34:15

2:18 b Josh. 1:5

2:18 c Gen. 6:6

2:19 d Judg. 3:12

2:20 e (Josh. 23:16)

2:21 f Josh. 23:4, 5, 13

2:22 g Judg. 3:1, 4

2:22 h Deut. 8:2, 16; 13:3

Judges 3

3:1 a Judg. 1:1; 2:21, 22

3:1 1 experienced

3:3 b Josh. 13:3

3:4 2 find out

3:5 c Ps. 106:35

3:6 d Ex. 34:15, 16; Deut. 7:3, 4; Josh. 23:12

3:7 e Judg. 2:11

3:7 f Deut. 32:18

3:7 3 Name or symbol for Canaanite goddesses

3:8 g Deut. 32:30; Judg. 2:14

3:8 h Hab. 3:7

3:9 i Judg. 3:15

3:9 j Judg. 2:16

3:9 k Judg. 1:13

3:10 l Num. 27:18; 1 Sam. 11:6; 2 Chr. 15:1

3:12 m Judg. 2:19

3:12 n 1 Sam. 12:9

3:13 o Judg. 5:14

3:13 p Deut. 34:3; Judg. 1:16; 2 Chr. 28:15

3:13 4 struck

3:14 q Deut. 28:48

3:15 r Ps. 78:34

3:15 s Judg. 20:16

3:19 t Josh. 4:20

3:19 5 Tg. quarries

3:22 6 handle

3:24 u 1 Sam. 24:3

3:24 7 Lit. his

3:24 8 Lit. covering his feet

3:25 v 2 Kin. 2:17; 8:11

3:26 9 Tg. quarries

3:27 w Judg. 6:34; 1 Sam. 13:3

3:27 x Josh. 17:15

3:27 10 Lit. he went before them

3:28 y Judg. 7:9, 15; 1 Sam. 17:47

3:28 z Josh. 2:7; Judg. 12:5

3:30 a Judg. 3:11

3:31 b Judg. 5:6

3:31 c 1 Sam. 17:47

3:31 d Judg. 2:16

3:31 e 1 Sam. 4:1

Judges 4

4:1 a Judg. 2:19

4:1 b Judg. 2:11

4:2 c Judg. 2:14

4:2 d Josh. 11:1, 10

4:2 e 1 Sam. 12:9; Ps. 83:9

4:2 f Judg. 4:13, 16

4:3 g Deut. 20:1; Judg. 1:19

4:3 h Ps. 106:42

4:5 i Gen. 35:8

4:6 j Heb. 11:32

4:6 k Josh. 19:37; 21:32

4:6 l Judg. 8:18

4:6 1 march

4:7 m Ex. 14:4

4:7 n Judg. 5:21; 1 Kin. 18:40; Ps. 83:9, 10

4:7 2 Lit. draw

4:9 o Judg. 2:14

4:10 p Judg. 5:18

4:10 q Ex. 11:8; 1 Kin. 20:10

4:10 3 Lit. at his feet

4:11 r Judg. 1:16

4:11 s Num. 10:29

4:11 t Judg. 4:6

4:14 u Deut. 9:3; 31:3; 2 Sam. 5:24; Ps. 68:7; Is. 52:12

4:14 4 Arise!

4:16 v Ex. 14:28; Ps. 83:9

4:17 w Judg. 5:6

4:18 5 rug

4:19 x Judg. 5:24–27

4:21 y Judg. 5:24–27

Judges 5

5:1 a Ex. 15:1; Judg. 4:4

5:2 b Ps. 18:47

5:2 c 2 Chr. 17:16

5:2 1 Or When locks are loosed

5:2 2 volunteer

5:3 d Deut. 32:1, 3

5:3 e Ps. 27:6

5:4 f Deut. 33:2; Ps. 68:7

5:4 g Ps. 68:8

5:5 h Ps. 97:5

5:5 i Ex. 19:18

5:5 3 flowed

5:6 j Judg. 3:31

5:6 k Judg. 4:17

5:6 l Is. 33:8

5:8 m Deut. 32:17

5:10 n Judg. 10:4; 12:14

5:12 o Ps. 57:8

5:14 p Judg. 3:13

5:15 4 So with LXX, Syr., Tg., Vg.; MT And my princes in Issachar

5:15 5 Lit. at his feet

5:17 q Josh. 22:9

5:17 r Josh. 19:29, 31

5:17 6 Or at ease

5:18 s Judg. 4:6, 10

5:19 t Judg. 1:27

5:21 u Judg. 4:7

5:23 7 Or Angel

5:24 v (Luke 1:28)

5:27 w Judg. 4:18–21

5:29 8 princesses

5:29 9 Lit. repeats her words to herself

5:31 x Ps. 92:9

5:31 y 2 Sam. 23:4

5:31 z Ps. 37:6; 89:36, 37

5:31 a Ps. 19:5

Judges 6

6:1 a Judg. 2:11

6:1 b Num. 22:4; 31:1–3

6:2 c 1 Sam. 13:6; Heb. 11:38

6:3 d Judg. 7:12

6:4 e Lev. 26:16

6:4 f Deut. 28:31

6:5 1 innumerable

6:6 g Ps. 50:15; Hos. 5:15

6:8 h Josh. 24:17

6:8 2 slavery

6:9 i Ps. 44:2, 3

6:10 j 2 Kin. 17:35, 37, 38; Jer. 10:2

6:10 k Judg. 2:1, 2

6:11 l Josh. 17:2; Judg. 6:15

6:11 m Judg. 7:1; Heb. 11:32

6:12 n Judg. 13:3; Luke 1:11, 28

6:12 o Josh. 1:5

6:13 p (Is. 59:1)

6:13 q Josh. 4:6, 21; Ps. 44:1

6:13 r Deut. 31:17; 2 Chr. 15:2; Ps. 44:9–16

6:13 3 Heb. adoni, used of man

6:14 s 1 Sam. 12:11

6:14 t Josh. 1:9

6:15 u 1 Sam. 9:21

6:15 4 Heb. Adonai, used of God

6:16 v Ex. 3:12; Josh. 1:5

6:16 5 Lit. strike

6:17 w Judg. 6:36, 37; 2 Kin. 20:8; Ps. 86:17; Is. 7:11; 38:7, 8

6:18 x Gen. 18:3, 5

6:19 y Gen. 18:6–8

6:20 z Judg. 13:19

6:20 a 1 Kin. 18:33, 34

6:21 b Lev. 9:24

6:22 c Gen. 32:30; Ex. 33:20; Judg. 13:21, 22

6:22 d Gen. 16:13

6:23 e Dan. 10:19

6:24 f Judg. 8:32

6:24 6 Heb. YHWH Shalom

6:25 g Judg. 2:2

6:25 h Judg. 3:7

6:25 i Ex. 34:13; Deut. 7:5

6:25 7 Heb. Asherah, a Canaanite goddess

6:26 8 stronghold

6:31 9 contend

6:32 j Judg. 7:1; 1 Sam. 12:11; 2 Sam. 11:21

6:32 10 Lit. Let Baal Plead

6:33 k Judg. 6:3

6:33 l Josh. 17:16; Hos. 1:5

6:34 m Judg. 3:10; 1 Chr. 12:18; 2 Chr. 24:20

6:34 n Num. 10:3; Judg. 3:27

6:35 o Judg. 5:17; 7:23

6:35 p Judg. 4:6, 10; 5:18

6:37 q (Ex. 4:3–7)

6:39 r Gen. 18:32

Judges 7

7:1 a Judg. 6:32

7:2 b Deut. 8:17; Is. 10:13

7:3 c Deut. 20:8

7:7 d 1 Sam. 14:6

7:7 1 home

7:9 e Gen. 46:2, 3; Judg. 6:25

7:11 f Gen. 24:14; 1 Sam. 14:9, 10

7:11 2 you shall be encouraged

7:12 g Judg. 6:3, 33; 8:10

7:12 h Judg. 6:5

7:12 3 innumerable

7:14 i Judg. 6:14, 16

7:21 j Ex. 14:13, 14; 2 Chr. 20:17

7:21 k 2 Kin. 7:7

7:22 l Josh. 6:4, 16, 20

7:22 m Ps. 83:9; Is. 9:4

7:22 n 1 Sam. 14:20; 2 Chr. 20:23

7:22 o 1 Kin. 4:12

7:22 4 Heb. Beth Shittah

7:23 p Judg. 6:35

7:24 q Judg. 3:27

7:24 r Judg. 3:28

7:24 s John 1:28

7:25 t Judg. 8:3

7:25 u Ps. 83:11; Is. 10:26

7:25 v Judg. 8:4

Judges 8

8:1 a Judg. 12:1; 2 Sam. 19:41

8:2 b Judg. 6:11

8:2 1 Few grapes left after the harvest

8:2 2 The whole harvest

8:3 c Judg. 7:24, 25

8:3 d Prov. 15:1

8:4 e Judg. 7:25

8:4 f Judg. 7:6

8:5 g Gen. 33:17; Ps. 60:6

8:6 h 1 Kin. 20:11; Judg. 8:15

8:6 i 1 Sam. 25:11

8:6 3 Lit. Is the palm

8:7 j Judg. 8:16

8:8 k Gen. 32:30, 31; 1 Kin. 12:25

8:9 l 1 Kin. 22:27

8:9 m Judg. 8:17

8:10 n Judg. 7:12

8:10 o Judg. 6:5

8:11 p Num. 32:35, 42

8:11 q Judg. 18:27; (1 Thess. 5:3)

8:11 4 Lit. struck

8:12 r Ps. 83:11

8:15 s Judg. 8:6

8:16 t Judg. 8:7

8:16 5 disciplined

8:17 u Judg. 8:9

8:17 v 1 Kin. 12:25

8:18 w Judg. 4:6; Ps. 89:12

8:21 x Ps. 83:11

8:22 y (Judg. 9:8)

8:22 z Judg. 3:9; 9:17

8:23 a 1 Sam. 8:7; 10:19; 12:12; Ps. 10:16

8:24 b Gen. 37:25, 28

8:24 6 Lit. request a request

8:27 c Judg. 17:5

8:27 d Judg. 6:11, 24

8:27 e (Ps. 106:39)

8:27 f Deut. 7:16

8:28 g Judg. 5:31

8:29 h Judg. 6:32; 7:1

8:30 i Judg. 9:2, 5

8:31 j Judg. 9:1

8:32 k Gen. 25:8; Job 5:26

8:32 l Judg. 6:24; 8:27

8:33 m Judg. 2:19

8:33 n Judg. 2:17

8:33 o Judg. 9:4, 46

8:34 p Deut. 4:9; Judg. 3:7; Ps. 78:11, 42; 106:13, 21

8:35 q Judg. 9:16–18

Judges 9

9:1 a Judg. 8:31, 35

9:2 b Judg. 8:30; 9:5, 18

9:2 c Gen. 29:14

9:3 d Gen. 29:15

9:4 e Judg. 8:33

9:4 f Judg. 11:3; 2 Chr. 13:7; Acts 17:5

9:5 g Judg. 6:24

9:5 h Judg. 8:30; 9:2, 18; 2 Kin. 11:1, 2

9:7 i Deut. 11:29; 27:12; Josh. 8:33; John 4:20

9:8 j 2 Kin. 14:9

9:8 k Judg. 8:22, 23

9:9 l (John 5:23)

9:13 m Ps. 104:15

9:15 n Is. 30:2; Dan. 4:12; Hos. 14:7

9:15 o Num. 21:28; Judg. 9:20; Ezek. 19:14

9:15 p 2 Kin. 14:9; Is. 2:13; Ezek. 31:3

9:16 q Judg. 8:35

9:16 1 Lit. according to the doing of his hands

9:17 r Judg. 7

9:17 s Judg. 8:22

9:18 t Judg. 8:30, 35; 9:2, 5, 6

9:18 u Judg. 8:31

9:19 v Is. 8:6; (Phil. 3:3)

9:20 w Judg. 9:15, 45, 56, 57

9:21 x Num. 21:16

9:23 y 1 Kin. 12:15; Is. 19:14

9:23 z 1 Sam. 16:14; 18:9, 10; 1 Kin. 22:22; 2 Chr. 18:22

9:23 a Is. 33:1

9:24 b 1 Kin. 2:32; Esth. 9:25; Matt. 23:35, 36

9:24 c Num. 35:33

9:25 2 Lit. liers-in-wait for

9:27 d Judg. 9:4

9:27 3 rejoiced

9:28 e 1 Sam. 25:10; 1 Kin. 12:16

9:28 f Gen. 34:2, 6; Josh. 24:32

9:29 g 2 Sam. 15:4

9:29 4 Lit. hand

9:29 5 So with MT, Tg.; DSS they; LXX I

9:32 6 Set up an ambush

9:33 7 Lit. as your hand can find

9:34 8 Set up an ambush

9:37 9 Heb. Meonenim

9:38 h Judg. 9:28, 29

9:41 10 exiled

9:43 11 Lit. struck

9:45 i Judg. 9:20

9:45 j Deut. 29:23; 2 Kin. 3:25

9:46 k Judg. 8:33

9:46 12 fortified room

9:48 l Ps. 68:14

9:49 13 fortified room

9:50 14 besieged

9:53 m 2 Sam. 11:21

9:54 n 1 Sam. 31:4

9:55 15 home

9:56 o Judg. 9:24; Job 31:3; Prov. 5:22

9:57 p Judg. 9:20

Judges 10

10:1 a Judg. 2:16

10:4 b Judg. 5:10; 12:14

10:4 c Deut. 3:14

10:4 1 Lit. Towns of Jair, Num. 32:41; Deut. 3:14

10:6 d Judg. 2:11; 3:7; 6:1; 13:1

10:6 e Judg. 2:13

10:6 f Judg. 2:12

10:6 g 1 Kin. 11:33; Ps. 106:36

10:7 h Judg. 2:14; 4:2; 1 Sam. 12:9

10:7 i Judg. 13:1

10:7 j Judg. 3:13

10:8 k Num. 32:33

10:8 2 Lit. shattered

10:10 l Judg. 6:6; 1 Sam. 12:10

10:10 m Deut. 1:41

10:11 n Ex. 14:30

10:11 o Num. 21:21, 24, 25

10:11 p Judg. 3:12, 13

10:11 q Judg. 3:31

10:12 r Judg. 1:31; 5:19

10:12 s Judg. 6:3; 7:12

10:12 t Ps. 106:42, 43

10:12 3 LXX mss. Midianites

10:13 u (Deut. 32:15; Judg. 2:12; Jer. 2:13)

10:14 v Deut. 32:37, 38

10:15 w 1 Sam. 3:18; 2 Sam. 15:26

10:16 x 2 Chr. 7:14; Jer. 18:7, 8

10:16 y Ps. 106:44, 45; Is. 63:9

10:17 z Gen. 31:49; Judg. 11:11, 29

10:18 a Judg. 11:8, 11

Judges 11

11:1 a Heb. 11:32

11:1 b Judg. 6:12; 2 Kin. 5:1

11:2 c Gen. 21:10; Deut. 23:2

11:3 d 2 Sam. 10:6, 8

11:3 e 1 Sam. 22:2

11:4 f Judg. 10:9, 17

11:7 g Gen. 26:27

11:7 1 trouble

11:8 h Judg. 10:18

11:8 i (Luke 17:4)

11:8 j Judg. 10:18

11:8 2 returned

11:10 k Gen. 31:49, 50; Jer. 29:23; 42:5

11:11 l Judg. 11:8

11:11 m Judg. 10:17; 20:1; 1 Sam. 10:17

11:12 n 2 Sam. 16:10

11:13 o Num. 21:24–26

11:13 p Josh. 13:9

11:13 q Gen. 32:22

11:15 r Deut. 2:9, 19

11:16 s Num. 13:26; 20:1

11:17 t Num. 20:14

11:17 u Num. 20:14–21

11:17 v Josh. 24:9

11:17 w Num. 20:1

11:18 x Deut. 2:9, 18, 19

11:18 y Num. 21:4

11:19 z Num. 21:21; Deut. 2:26–36

11:19 a Num. 21:22; Deut. 2:27

11:20 b Num. 21:23; Deut. 2:27

11:21 c Josh. 24:8

11:21 d Num. 21:24, 25

11:21 3 Lit. struck

11:22 e Deut. 2:36, 37

11:23 4 driven out

11:24 f Num. 21:29; 1 Kin. 11:7; Jer. 48:7

11:24 g (Deut. 9:4, 5; Josh. 3:10)

11:25 h Num. 22:2; Josh. 24:9; Mic. 6:5

11:26 i Num. 21:25, 26

11:26 j Deut. 2:36

11:27 k Gen. 18:25

11:27 l Gen. 16:5; 31:53; (1 Sam. 24:12, 15)

11:29 m Judg. 3:10

11:30 n Gen. 28:20; Num. 30:2; 1 Sam. 1:11

11:31 o Lev. 27:2, 3, 28; 1 Sam. 1:11

11:31 p Ps. 66:13

11:33 q Ezek. 27:17

11:33 5 Lit. struck

11:33 6 Lit. Plain of Vineyards

11:34 r Judg. 10:17; 11:11

11:34 s Ex. 15:20; 1 Sam. 18:6; Ps. 68:25; Jer. 31:4

11:35 t Gen. 37:29, 34

11:35 u Eccl. 5:2, 4, 5

11:35 v Num. 30:2

11:35 7 Lit. opened my mouth

11:35 8 Lit. take it back

11:36 w Num. 30:2

11:36 x 2 Sam. 18:19, 31

11:37 9 lament

11:37 10 companions

11:39 y Judg. 11:31

11:39 11 Remained a virgin

11:40 12 commemorate

Judges 12

12:1 a Judg. 8:1

12:1 1 were summoned

12:3 b 1 Sam. 19:5; 28:21; Job 13:14

12:4 c 1 Sam. 25:10

12:5 d Josh. 22:11

12:6 e Ps. 69:2, 15

12:6 2 Lit. a flowing stream; used as a test of dialect

12:6 3 Lit. speak so

12:14 f Judg. 5:10; 10:4

12:15 g Judg. 3:13, 27; 5:14

Judges 13

13:1 a Judg. 2:11

13:1 b Judg. 10:7; 1 Sam. 12:9

13:2 c Josh. 19:41; Judg. 16:31

13:3 d Judg. 6:12

13:4 e Num. 6:2, 3, 20; Judg. 13:4; Luke 1:15

13:5 f Num. 6:5; 1 Sam. 1:11

13:5 g Num. 6:2

13:5 h 1 Sam. 7:13; 2 Sam. 8:1; 1 Chr. 18:1

13:6 i Gen. 32:24–30

13:6 j Matt. 28:3; Luke 9:29; Acts 6:15

13:6 k Judg. 13:17, 18

13:6 1 appearance

13:14 l Num. 6:3, 4; Judg. 13:4

13:15 m Gen. 18:5; Judg. 6:18

13:18 n Gen. 32:29

13:19 o Judg. 6:19–21

13:20 p Lev. 9:24; 1 Chr. 21:16; Ezek. 1:28; Matt. 17:6

13:21 q Judg. 6:22

13:22 r Gen. 32:30; Ex. 33:20; Deut. 5:26; Judg. 6:22, 23

13:24 s Heb. 11:32

13:24 t 1 Sam. 3:19; Luke 1:80

13:25 u Judg. 3:10; 1 Sam. 11:6; Matt. 4:1

13:25 v Josh. 15:33; Judg. 18:11

13:25 w Judg. 16:31

13:25 2 Lit. Camp of Dan, Judg. 18:12

Judges 14

14:1 a Gen. 38:13; Josh. 15:10, 57

14:1 b Gen. 34:2

14:2 c Gen. 21:21

14:3 d Gen. 24:3, 4

14:3 e Gen. 34:14; Ex. 34:16; Deut. 7:3

14:3 1 Lit. she is right in my eyes

14:4 f Josh. 11:20; 1 Kin. 12:15; 2 Kin. 6:33; 2 Chr. 10:15

14:4 g Deut. 28:48; Judg. 13:1

14:6 h Judg. 3:10

14:9 i Lev. 11:27

14:12 j 1 Kin. 10:1; Ezek. 17:2

14:12 k Gen. 29:27

14:12 l Gen. 45:22; 2 Kin. 5:22

14:13 m Ezek. 17:2

14:15 n Judg. 16:5

14:15 o Judg. 15:6

14:15 2 So with MT, Tg., Vg.; LXX, Syr. fourth

14:16 p Judg. 16:15

14:19 q Judg. 3:10; 13:25

14:20 r Judg. 15:2

14:20 s John 3:29

Judges 15

15:1 a Gen. 38:17

15:2 b Judg. 14:20

15:6 c Judg. 14:15

15:8 d 2 Chr. 11:6

15:9 e Judg. 15:19

15:10 1 Lit. bind

15:11 f Lev. 26:25; Deut. 28:43; Judg. 13:1; 14:4; Ps. 106:40–42

15:13 g Judg. 16:11, 12

15:14 h Judg. 3:10; 14:6

15:14 2 Lit. were melted

15:15 i Lev. 26:8; Josh. 23:10; Judg. 3:31

15:17 3 Lit. Jawbone Height

15:18 j Ps. 3:7

15:19 k Gen. 45:27; Is. 40:29

15:19 4 Lit. Jawbone, Judg. 15:14

15:19 5 Lit. Spring of the Caller

15:20 l Judg. 10:2; 12:7–14

15:20 m Judg. 16:31

15:20 n Judg. 13:1

Judges 16

16:1 a Josh. 15:47

16:2 b 1 Sam. 23:26; Ps. 118:10–12

16:5 c Josh. 13:3

16:5 d Judg. 14:15

16:11 e Judg. 15:13

16:11 1 Lit. with which work has never been done

16:15 f Judg. 14:16

16:16 2 Lit. impatient to the point of

16:17 g (Mic. 7:5)

16:17 h Num. 6:5; Judg. 13:5

16:19 i Prov. 7:26, 27

16:19 3 So with MT, Tg., Vg.; LXX he began to be weak,

16:20 j Num. 14:9, 42, 43; (Josh. 7:12); 1 Sam. 16:14; 18:12; 28:15, 16; 2 Chr. 15:2

16:21 k 2 Kin. 25:7

16:21 4 Lit. bored out

16:23 l 1 Sam. 5:2

16:24 m Dan. 5:4

16:25 n Judg. 9:27

16:27 o Deut. 22:8

16:28 p Jer. 15:15

16:31 q Judg. 13:25

16:31 r Judg. 15:20

Judges 17

17:1 a Judg. 18:2

17:2 b Lev. 5:1

17:2 c Gen. 14:19

17:3 d Ex. 20:4, 23; 34:17; Lev. 19:4

17:4 e Is. 46:6

17:5 f Judg. 18:24

17:5 g Judg. 8:27; 18:14

17:5 h Gen. 31:19, 30; Hos. 3:4

17:5 1 Heb. teraphim

17:6 i Judg. 18:1; 19:1

17:6 j Deut. 12:8; Judg. 21:25

17:7 k Josh. 19:15; Judg. 19:1; Ruth 1:1, 2; Mic. 5:2; Matt. 2:1, 5, 6

17:7 l Deut. 18:6

17:10 m Judg. 18:19

17:10 n Gen. 45:8; Job 29:16

17:12 o Judg. 17:5

17:12 p Judg. 18:30

17:12 2 Lit. filled the hand of

17:13 q Judg. 18:4

Judges 18

18:1 a Judg. 17:6; 19:1; 21:25

18:1 b Josh. 19:40–48

18:2 c Judg. 13:25

18:2 d Num. 13:17; Josh. 2:1

18:2 e Judg. 17:1

18:4 f Judg. 17:10, 12

18:5 g 1 Kin. 22:5; (Is. 30:1); Hos. 4:12

18:5 h Judg. 1:1; 17:5; 18:14

18:6 i 1 Kin. 22:6

18:6 1 Lit. The LORD is before the way in which you go

18:7 j Josh. 19:47

18:7 k Judg. 18:27–29

18:7 l Judg. 10:12

18:7 2 So with MT, Tg., Vg.; LXX with Syria

18:8 m Judg. 18:2

18:9 n Num. 13:30; Josh. 2:23, 24

18:9 o 1 Kin. 22:3

18:10 p Judg. 18:7, 27

18:10 q Deut. 8:9

18:12 r Josh. 15:60

18:12 s Judg. 13:25

18:12 3 Lit. Camp of Dan

18:13 t Judg. 18:2

18:14 u 1 Sam. 14:28

18:14 v Judg. 17:5

18:16 w Judg. 18:11

18:17 x Judg. 18:2, 14

18:17 y Judg. 17:4, 5

18:19 z Job 21:5; 29:9; 40:4; Mic. 7:16

18:19 a Judg. 17:10

18:23 b 2 Kin. 6:28

18:24 c Gen. 31:30; Judg. 17:5

18:24 4 idols

18:25 5 Lit. bitter of soul

18:27 d Josh. 19:47

18:28 e Judg. 18:7

18:28 f Num. 13:21; 2 Sam. 10:6

18:29 g Josh. 19:47

18:29 h Judg. 20:1; 1 Kin. 12:29, 30; 15:20

18:30 i 2 Kin. 15:29

18:30 6 LXX, Vg. Moses

18:31 j Deut. 12:1–32; Josh. 18:1, 8; Judg. 19:18; 21:12

Judges 19

19:1 a Judg. 17:6; 18:1; 21:25

19:1 b Judg. 17:7; Ruth 1:1

19:3 c Gen. 34:3; 50:21

19:3 1 Lit. to her heart

19:5 d Gen. 18:5; Judg. 19:8; Ps. 104:15

19:9 2 Lit. to your tent

19:10 e Josh. 18:28; 1 Chr. 11:4, 5

19:11 f Josh. 15:8, 63; Judg. 1:21; 2 Sam. 5:6

19:12 g Josh. 18:28

19:13 h Josh. 18:25

19:15 i Matt. 25:43

19:16 j Ps. 104:23

19:18 k Josh. 18:1; Judg. 18:31; 20:18; 1 Sam. 1:3, 7

19:20 l Gen. 43:23; Judg. 6:23; 1 Sam. 25:6

19:20 m Gen. 19:2

19:21 n Gen. 24:32; 43:24

19:21 o Gen. 18:4; John 13:5

19:22 p Judg. 16:25; 19:6, 9

19:22 q Gen. 19:4, 5; Judg. 20:5; Hos. 9:9; 10:9

19:22 r Deut. 13:13; 1 Sam. 2:12; 1 Kin. 21:10; (2 Cor. 6:15)

19:22 s Gen. 19:5; (Rom. 1:26, 27)

19:22 3 Lit. sons of Belial

19:23 t Gen. 19:6, 7

19:23 u Gen. 34:7; Deut. 22:21; Judg. 20:6, 10; 2 Sam. 13:12

19:24 v Gen. 19:8

19:24 w Gen. 34:2; Deut. 21:14

19:24 4 Lit. his

19:25 x Gen. 4:1

19:28 y Judg. 20:5

19:29 z Judg. 20:6; 1 Sam. 11:7

19:29 5 Lit. with her bones

19:30 a Judg. 20:7; Prov. 13:10

Judges 20

20:1 a Josh. 22:12; Judg. 20:11; 21:5

20:1 b Judg. 18:29; 1 Sam. 3:20; 2 Sam. 3:10; 24:2

20:1 c Josh. 19:2

20:1 d Judg. 10:17; 1 Sam. 7:5

20:2 e Judg. 8:10

20:4 f Judg. 19:15

20:5 g Judg. 19:22

20:5 h Judg. 19:25, 26

20:6 i Judg. 19:29

20:6 j Josh. 7:15

20:7 k Judg. 19:30

20:9 l Judg. 1:3

20:12 m Deut. 13:14; Josh. 22:13, 16

20:13 n Deut. 13:13; Judg. 19:22

20:13 o Deut. 17:12; 1 Cor. 5:13

20:13 1 Lit. sons of Belial

20:15 p Num. 1:36, 37; 2:23; 26:41

20:16 q Judg. 3:15; 1 Chr. 12:2

20:18 r Judg. 20:23, 26

20:18 s Num. 27:21

20:18 t Judg. 1:1, 2

20:18 2 Or Bethel

20:21 u (Gen. 49:27)

20:23 v Judg. 20:26, 27

20:25 w Judg. 20:21

20:26 x Judg. 20:18, 23; 21:2

20:26 3 Or Bethel

20:27 y Josh. 18:1; 1 Sam. 1:3; 3:3; 4:3, 4

20:28 z Num. 25:7, 13; Josh. 24:33

20:28 a Deut. 10:8; 18:5

20:29 b Josh. 8:4

20:31 c Judg. 21:19

20:34 d Josh. 8:14; Job 21:13; Is. 47:11

20:34 4 Lit. they

20:35 5 Lit. struck

20:36 e Josh. 8:15

20:37 f Josh. 8:19

20:38 g Josh. 8:20

20:39 6 Lit. to strike the slain ones

20:40 h Josh. 8:20

20:42 7 fled

20:45 i Josh. 15:32; 1 Chr. 6:77; Zech. 14:10

20:45 8 LXX the rest

20:46 9 valiant warriors

20:47 j Judg. 21:13

Judges 21

21:1 a Judg. 20:1

21:2 b Judg. 20:18, 26

21:2 1 Or Bethel

21:4 c Deut. 12:5; 2 Sam. 24:25

21:5 d Judg. 20:1–3

21:8 e 1 Sam. 11:1; 31:11

21:10 f Num. 31:17; Judg. 5:23; 1 Sam. 11:7

21:11 g Num. 31:17; Deut. 20:13, 14

21:12 h Josh. 18:1; Judg. 18:31

21:13 i Judg. 20:47

21:15 j Judg. 21:6

21:18 k Judg. 11:35; 21:1

21:19 l Lev. 23:2

21:19 m Deut. 12:5; Josh. 18:1; Judg. 18:31; 1 Sam. 1:3

21:19 n Judg. 20:31

21:21 o Ex. 15:20; Judg. 11:34; 1 Sam. 18:6

21:23 p Judg. 20:48

21:25 q Judg. 17:6; 18:1; 19:1

21:25 r Deut. 12:8; Judg. 17:6

Introduction to Ruth

Title

Ancient versions and modern translations consistently entitle this book after Ruth the Moabitess heroine, who is mentioned by name 12 times (1:4 to 4:13). Only two OT books receive their names from women—Ruth and Esther. The OT does not again refer to Ruth, while the NT mentions her just once—in the context of Christ’s genealogy (Matt. 1:5; cf. Ruth 4:18–22). “Ruth” most likely comes from a Moabite and/or Hebrew word meaning “friendship.” Ruth arrived in Bethlehem as a foreigner (2:10), became a maidservant (2:13), married wealthy Boaz (4:13), and was included in the physical lineage of Christ (Matt. 1:5).

Author and Date

Jewish tradition credits Samuel as the author, which is plausible since he did not die (1 Sam. 25:1) until after he had anointed David as God’s chosen king (1 Sam. 16:6–13). However, neither internal features nor external testimony conclusively identify the writer. This exquisite story most likely appeared shortly before or during David’s reign in Israel (1011–971 B.C.), since David is mentioned (4:17, 22) but not Solomon. Goethe reportedly labeled this piece of anonymous but unexcelled literature as “the loveliest, complete work on a small scale.” What Venus is to statuary and the Mona Lisa is to paintings, Ruth is to literature.

Background and Setting

Aside from Bethlehem (1:1), Moab (the perennial enemy of Israel, which was E of the Dead Sea), stands as the only other mentioned geographic/national entity (1:1, 2). This country originated when Lot fathered Moab by an incestuous union with his oldest daughter (Gen. 19:37). Centuries later the Jews encountered opposition from Balak, king of Moab, through the prophet Balaam (Num. 22–25). For 18 years Moab oppressed Israel during the time of the judges (3:12–30). Saul defeated the Moabites (1 Sam. 14:47) while David seemed to enjoy a peaceful relationship with them (1 Sam. 22:3, 4). Later, Moab again troubled Israel (2 Kin. 3:5–27; Ezra 9:1). Because of Moab’s idolatrous worship of Chemosh (1 Kin. 11:7, 33; 2 Kin. 23:13) and its opposition to Israel, God cursed Moab (Is. 15, 16; Jer. 48; Ezek. 25:8–11; Amos 2:1–3).

Moab to Bethlehem

The story of Ruth occurred in the days “when the judges ruled” Israel (1:1), ca. 1370 to 1041 B.C. (Judg. 2:16–19), and thus bridges time from the judges to Israel’s monarchy. God used “a famine in the land” of Judah (1:1) to set in motion this beautiful drama, although the famine does not receive mention in Judges, which causes difficulty in dating the events of Ruth. However, by working backward in time from the well known date of David’s reign (1011–971 B.C.), the time period of Ruth would most likely be during the judgeship of Jair, ca. 1126–1105 B.C. (Judg. 10:3–5).

Ruth covers about 11 or 12 years according to the following scenario: 1) 1:1–18, ten years in Moab (1:4); 2) 1:19—2:23, several months (mid-Apr. to mid-June) in Boaz’s field (1:22; 2:23); 3) 3:1–18, one day in Bethlehem and one night at the threshing floor; and 4) 4:1–22, about one year in Bethlehem.

Historical and Theological Themes

All 85 verses of Ruth have been accepted as canonical by the Jews. Along with Song of Solomon, Esther, Ecclesiastes, and Lamentations, Ruth stands with the OT books of the Megilloth or “five scrolls.” Rabbis read these books in the synagogue on 5 special occasions during the year—Ruth being read at Pentecost due to the harvest scenes of Ruth 2, 3.

Genealogically, Ruth looks back almost 900 years to events in the time of Jacob (4:11) and forward about 100 years to the coming reign of David (4:17, 22). While Joshua and Judges emphasize the legacy of the nation and their land of promise, Ruth focuses on the lineage of David back to the patriarchal era.

Ruth: The Proverbs 31 Wife

The “virtuous” wife of Proverbs 31:10 is personified by “virtuous” Ruth of whom the same Heb. word is used (3:11). With amazing parallel, they share at least 8 character traits (see below). One wonders (in concert with Jewish tradition) if King Lemuel’s mother might not have been Bathsheba, who orally passed the family heritage of Ruth’s spotless reputation along to David’s son Solomon. Lemuel, which means “devoted to God,” could have been a family name for Solomon (cf. Jedediah, 2 Sam. 12:25), who then could have penned Prov. 31:10–31 with Ruth in mind. Each woman was:

1. Devoted to her family (Ruth 1:15–18 // Prov. 31:10–12, 23)

2. Delighting in her work (Ruth 2:2 // Prov. 31:13)

3. Diligent in her labor (Ruth 2:7, 17, 23 // Prov. 31:14–18, 19–21, 24, 27)

4. Dedicated to godly speech (Ruth 2:10, 13 // Prov. 31:26)

5. Dependent on God (Ruth 2:12 // Prov. 31:25b, 30)

6. Dressed with care (Ruth 3:3 // Prov. 31:22, 25a)

7. Discreet with men (Ruth 3:6–13 // Prov. 31:11, 12, 23)

8. Delivering blessings (Ruth 4:14, 15 // Prov. 31:28, 29, 31)

At least 7 major theological themes emerge in Ruth. First, Ruth the Moabitess illustrates that God’s redemptive plan extended beyond the Jews to Gentiles (2:12). Second, Ruth demonstrates that women are co-heirs with men of God’s salvation grace (cf. Gal. 3:28). Third, Ruth portrays the virtuous woman of Prov. 31:10 (cf. 3:11). Fourth, Ruth describes God’s sovereign (1:6; 4:13) and providential care (2:3) of seemingly unimportant people at apparently insignificant times which later prove to be monumentally crucial to accomplishing God’s will. Fifth, Ruth along with Tamar (Gen. 38), Rahab (Josh. 2), and Bathsheba (2 Sam. 11, 12) stand in the genealogy of the messianic line (4:17, 22; cf. Matt. 1:5). Sixth, Boaz, as a type of Christ, becomes Ruth’s kinsman-redeemer (4:1–12). Finally, David’s right (and thus Christ’s right) to the throne of Israel is traced back to Judah (4:18–22; cf. Gen. 49:8–12).

Interpretive Challenges

Ruth should be understood as a true historical account. The reliable facts surrounding Ruth, in addition to its complete compatibility with Judges plus 1 and 2 Samuel, confirm Ruth’s authenticity. However, some individual difficulties require careful attention. First, how could Ruth worship at the tabernacle then in Shiloh (1 Sam. 4:4), since Deuteronomy 23:3 expressly forbids Moabites from entering the assembly for 10 generations? Since the Jews entered the land ca. 1405 B.C. and Ruth was not born until ca. 1150 B.C., she then represented at least the 11th generation (probably later) if the time limitation ended at ten generations. If “ten generations” was an idiom meaning “forever” as Neh. 13:1 implies, then Ruth would be like the foreigner of Is. 56:1–8 who joined himself to the LORD (1:16), thus gaining entrance to the assembly.

Second, are there not immoral overtones to Boaz and Ruth spending the night together before marriage (3:3-18)? Ruth engaged in a common ancient Near Eastern custom by asking Boaz to take her for his wife, symbolically pictured by throwing a garment over the intended woman (3:9), just as Jehovah spread His garment over Israel (Ezek. 16:8). The text does not even hint at the slightest moral impropriety, noting that Ruth slept at his feet (3:14). Thus, Boaz became God’s answer to his own earlier prayer for Ruth (2:12).

Third, would not the levirate principle of Deut. 25:5, 6 lead to incest and/or polygamy if the nearest relative was already married? God would not design a good plan to involve the grossest of immoralities punishable by death. It is to be assumed that the implementation of Deut. 25:5, 6 could involve only the nearest relative who was eligible for marriage as qualified by other stipulations of the law.

Fourth, was not marriage to a Moabitess strictly forbidden by the law? The nations or people to whom marriage was prohibited were those possessing the land that Israel would enter (Ex. 34:16; Deut. 7:1-3; Josh. 23:12) which did not include Moab (cf. Deut. 7:1). Further, Boaz married Ruth, a devout proselyte to Jehovah (1:16, 17), not a pagan worshiper of Chemosh—Moab’s chief deity (cf. later problems in Ezra 9:1, 2 and Neh. 13:23-25).

Outline

I. Elimelech and Naomi’s Ruin in Moab (1:1-5)

II. Naomi and Ruth Return to Bethlehem (1:6-22)

III. Boaz Receives Ruth in His Field (2:1-23)

IV. Ruth’s Romance with Boaz (3:1-18)

V. Boaz Redeems Ruth (4:1-12)

VI. God Rewards Boaz and Ruth with a Son (4:13-17)

VII. David’s Right to the Throne of Judah (4:18-22)

The Book of

RUTH

Ruth 1

Elimelech’s Family Goes to Moab

1Now it came to pass, in the days when athe judges 1ruled, that there was ba famine in the land. And a certain man of cBethlehem, Judah, went to 2dwell in the country of dMoab, he and his wife and his two sons.

2The name of the man was Elimelech, the name of his wife was Naomi, and the names of his two sons were Mahlon and Chilion—eEphrathites of Bethlehem, Judah. And they went fto the country of Moab and remained there.

3Then Elimelech, Naomi’s husband, died; and she was left, and her two sons.

4Now they took wives of the women of Moab: the name of the one was Orpah, and the name of the other Ruth. And they 3dwelt there about ten years.

5Then both Mahlon and Chilion also died; so the woman survived her two sons and her husband.

Naomi Returns with Ruth

6Then she arose with her daughters-in-law that she might return from the country of Moab, for she had heard in the country of Moab that the LORD had gvisited4 His people by hgiving them bread.

7Therefore she went out from the place where she was, and her two daughters-in-law with her; and they went on the way to return to the land of Judah.

8And Naomi said to her two daughters-in-law, i“Go, return each to her mother’s house. jThe LORD deal kindly with you, as you have dealt kwith the dead and with me.

9“The LORD grant that you may find lrest, each in the house of her husband.” So she kissed them, and they lifted up their voices and wept.

10And they said to her, “Surely we will return with you to your people.”

11But Naomi said, “Turn back, my daughters; why will you go with me? Are there still sons in my womb, mthat they may be your husbands?

12“Turn back, my daughters, go—for I am too old to have a husband. If I should say I have hope, if I should have a husband tonight and should also bear sons,

13“would you wait for them till they were grown? Would you restrain yourselves from having husbands? No, my daughters; for it grieves me very much for your sakes that nthe hand of the LORD has gone out against me!”

14Then they lifted up their voices and wept again; and Orpah kissed her mother-in-law, but Ruth oclung to her.

15And she said, “Look, your sister-in-law has gone back to pher people and to her gods; qreturn after your sister-in-law.”

16But Ruth said:

r“Entreat5 me not to leave you,

Or to turn back from following after you;

For wherever you go, I will go;

And wherever you lodge, I will lodge;

s Your people shall be my people,

And your God, my God.

17Where you die, I will die,

And there will I be buried.

t The LORD do so to me, and more also,

If anything but death parts you and me.”

18uWhen she saw that she 6was determined to go with her, she stopped speaking to her.

19Now the two of them went until they came to Bethlehem. And it happened, when they had come to Bethlehem, that vall the city was excited because of them; and the women said, w“Is this Naomi?”

20But she said to them, “Do not call me 7Naomi; call me 8Mara, for the Almighty has dealt very bitterly with me.

21“I went out full, xand the LORD has brought me home again empty. Why do you call me Naomi, since the LORD has testified against me, and 9the Almighty has afflicted me?”

22So Naomi returned, and Ruth the Moabitess her daughter-in-law with her, who returned from the country of Moab. Now they came to Bethlehem yat the beginning of barley harvest.

Ruth 2

Ruth Meets Boaz

1There was a arelative of Naomi’s husband, a man of great wealth, of the family of bElimelech. His name was cBoaz.

2So Ruth the Moabitess said to Naomi, “Please let me go to the dfield, and glean heads of grain after him in whose sight I may find favor.” And she said to her, “Go, my daughter.”

3Then she left, and went and gleaned in the field after the reapers. And she happened to come to the part of the field belonging to Boaz, who was of the family of Elimelech.

4Now behold, Boaz came from eBethlehem, and said to the reapers, f“The LORD be with you!” And they answered him, “The LORD bless you!”

5Then Boaz said to his servant who was in charge of the reapers, “Whose young woman is this?”

6So the servant who was in charge of the reapers answered and said, “It is the young Moabite woman gwho came back with Naomi from the country of Moab.

7“And she said, ‘Please let me glean and gather after the reapers among the sheaves.’ So she came and has continued from morning until now, though she rested a little in the house.”

8Then Boaz said to Ruth, “You will listen, my daughter, will you not? Do not go to glean in another field, nor go from here, but stay close by my young women.

9“Let your eyes be on the field which they reap, and go after them. Have I not commanded the young men not to touch you? And when you are thirsty, go to the vessels and drink from what the young men have drawn.”

10So she hfell on her face, bowed down to the ground, and said to him, “Why have I found ifavor in your eyes, that you should take notice of me, since I am a foreigner?”

11And Boaz answered and said to her, “It has been fully reported to me, jall that you have done for your mother-in-law since the death of your husband, and how you have left your father and your mother and the land of your birth, and have come to a people whom you did not know before.

12k“The LORD repay your work, and a full reward be given you by the LORD God of Israel, lunder whose wings you have come for refuge.”

13Then she said, m“Let me find favor in your sight, my lord; for you have comforted me, and have spoken 1kindly to your maidservant, nthough I am not like one of your maidservants.”

14Now Boaz said to her at mealtime, “Come here, and eat of the bread, and dip your piece of bread in the vinegar.” So she sat beside the reapers, and he passed parched grain to her; and she ate and owas satisfied, and kept some back.

15And when she rose up to 2glean, Boaz commanded his young men, saying, “Let her glean even among the sheaves, and do not 3reproach her.

16“Also let grain from the bundles fall purposely for her; leave it that she may glean, and do not rebuke her.”

17So she gleaned in the field until evening, and beat out what she had gleaned, and it was about an ephah of pbarley.

18Then she took it up and went into the city, and her mother-in-law saw what she had gleaned. So she brought out and gave to her qwhat she had kept back after she had been satisfied.

19And her mother-in-law said to her, “Where have you gleaned today? And where did you work? Blessed be the one who rtook notice of you.” So she told her mother-in-law with whom she had worked, and said, “The man’s name with whom I worked today is Boaz.”

20Then Naomi said to her daughter-in-law, s“Blessed be he of the LORD, who thas not forsaken His kindness to the living and the dead!” And Naomi said to her, “This man is a relation of ours, uone of 4our close relatives.”

21Ruth the Moabitess said, “He also said to me, ‘You shall stay close by my young men until they have finished all my harvest.’ ”

22And Naomi said to Ruth her daughter-in-law, “It is good, my daughter, that you go out with his young women, and that people do not 5meet you in any other field.”

23So she stayed close by the young women of Boaz, to glean until the end of barley harvest and wheat harvest; and she dwelt with her mother-in-law.

Ruth 3

Ruth’s Redemption Assured

1Then Naomi her mother-in-law said to her, “My daughter, ashall I not seek bsecurity1 for you, that it may be well with you?

2“Now Boaz, cwhose young women you were with, is he not our relative? In fact, he is winnowing barley tonight at the threshing floor.

3“Therefore wash yourself and danoint yourself, put on your best garment and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking.

4“Then it shall be, when he lies down, that you shall notice the place where he lies; and you shall go in, uncover his feet, and lie down; and he will tell you what you should do.”

5And she said to her, “All that you say to me I will do.”

6So she went down to the threshing floor and did according to all that her mother-in-law instructed her.

7And after Boaz had eaten and drunk, and ehis heart was cheerful, he went to lie down at the end of the heap of grain; and she came softly, uncovered his feet, and lay down.

8Now it happened at midnight that the man was startled, and turned himself; and there, a woman was lying at his feet.

9And he said, “Who are you?” So she answered, “I am Ruth, your maidservant. fTake2 your maidservant under your wing, for you are ga 3close relative.”

10Then he said, h“Blessed are you of the LORD, my daughter! For you have shown more kindness at the end than iat the beginning, in that you did not go after young men, whether poor or rich.

11“And now, my daughter, do not fear. I will do for you all that you request, for all the people of my town know that you are a jvirtuous woman.

12“Now it is true that I am a kclose relative; however, lthere is a relative closer than I.

13“Stay this night, and in the morning it shall be that if he will mperform the duty of a close relative for you—good; let him do it. But if he does not want to perform the duty for you, then I will perform the duty for you, nas the LORD lives! Lie down until morning.”

14So she lay at his feet until morning, and she arose before one could recognize another. Then he said, o“Do not let it be known that the woman came to the threshing floor.”

15Also he said, “Bring the 4shawl that is on you and hold it.” And when she held it, he measured six ephahs of barley, and laid it on her. Then 5she went into the city.

16When she came to her mother-in-law, she said, 6“Is that you, my daughter?” Then she told her all that the man had done for her.

17And she said, “These six ephahs of barley he gave me; for he said to me, ‘Do not go empty-handed to your mother-in-law.’ ”

18Then she said, p“Sit still, my daughter, until you know how the matter will turn out; for the man will not rest until he has concluded the matter this day.”

Ruth 4

Boaz Redeems Ruth

1Now Boaz went up to the gate and sat down there; and behold, athe close relative of whom Boaz had spoken came by. So Boaz said, “Come aside, 1friend, sit down here.” So he came aside and sat down.

2And he took ten men of bthe elders of the city, and said, “Sit down here.” So they sat down.

3Then he said to the close relative, “Naomi, who has come back from the country of Moab, sold the piece of land cwhich belonged to our brother Elimelech.

4“And I thought to 2inform you, saying, d‘Buy it back ein the presence of the inhabitants and the elders of my people. If you will redeem it, redeem it; but if 3you will not redeem it, then tell me, that I may know; ffor there is no one but you to redeem it, and I am next after you.’ ” And he said, “I will redeem it.”

5Then Boaz said, “On the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess, the wife of the dead, gto 4perpetuate the name of the dead through his inheritance.”

6hAnd the close relative said, “I cannot redeem it for myself, lest I ruin my own inheritance. You redeem my right of redemption for yourself, for I cannot redeem it.”

7iNow this was the custom in former times in Israel concerning redeeming and exchanging, to confirm anything: one man took off his sandal and gave it to the other, and this was a confirmation in Israel.

8Therefore the close relative said to Boaz, “Buy it for yourself.” So he took off his sandal.

9And Boaz said to the elders and all the people, “You are witnesses this day that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, from the hand of Naomi. Ruth: The Proverbs 31 Wife

10“Moreover, Ruth the Moabitess, the widow of Mahlon, I have acquired as my wife, to perpetuate the name of the dead through his inheritance, jthat the name of the dead may not be cut off from among his brethren and from 5his position at the gate. You are witnesses this day.”

11And all the people who were at the gate, and the elders, said, “We are witnesses. kThe LORD make the woman who is coming to your house like Rachel and Leah, the two who lbuilt the house of Israel; and may you prosper in mEphrathah and be famous in nBethlehem.

12“May your house be like the house of oPerez, pwhom Tamar bore to Judah, because of qthe offspring which the LORD will give you from this young woman.”

Descendants of Boaz and Ruth

(Matt. 1:2–6)

13So Boaz rtook Ruth and she became his wife; and when he went in to her, sthe LORD gave her conception, and she bore a son.

14Then tthe women said to Naomi, “Blessed be the LORD, who has not left you this day without a 6close relative; and may his name be famous in Israel!

15“And may he be to you a restorer of life and a 7nourisher of your old age; for your daughter-in-law, who loves you, who is ubetter to you than seven sons, has borne him.”

16Then Naomi took the child and laid him on her bosom, and became a nurse to him.

17vAlso the neighbor women gave him a name, saying, “There is a son born to Naomi.” And they called his name Obed. He is the father of Jesse, the father of David.

18wNow this is the genealogy of Perez: xPerez begot Hezron;

19Hezron begot Ram, and Ram begot Amminadab;

20Amminadab begot yNahshon, and Nahshon begot zSalmon;8

21Salmon begot Boaz, and Boaz begot Obed;

22Obed begot Jesse, and Jesse begot aDavid.

Ruth Commentaries

Ruth 1

1:1–5 This introduction to Ruth sets in motion the following events, which culminate in Obed’s birth and his relationship to the Davidic line of Christ. See Introduction: Background and Setting.

1:1 famine. This disaster sounds similar to the days of Abraham (Gen. 12), Isaac (Gen. 26), and Jacob (Gen. 46). The text does not specify whether or not this famine was God’s judgment (cf. 1 Kin. 17, 18, esp. 18:2). Bethlehem, Judah. Bethlehem (“house of bread”) lies in the territory given to the tribe of Judah (Josh. 15) about 6 mi. S of Jerusalem. Rachel, the wife of Jacob, was buried nearby (Gen. 35:19; cf. 4:11). Bethlehem eventually received the title “city of David” (Luke 2:4, 11). Later, Mary delivered Christ (Luke 2:4–7; cf. Mic. 5:2) and Herod slaughtered the infants here (Matt. 2:16). This title (Judg. 17:7, 9; 19:1, 2, 18) serves to distinguish it from Bethlehem of Zebulun (Josh. 19:15). dwell. Elimelech intended to live temporarily in Moab as a resident alien until the famine passed. Moab. See Introduction: Background and Setting.

1:2 Elimelech. His name means “my God is king,” signifying a devout commitment to the God of Israel. Most likely, he was a prominent man in the community whose brothers might have included the unnamed close relative and Boaz (cf. 4:3). Naomi. Her name means “pleasant.” Mahlon and Chilion. Their names mean “sick” and “pining” respectively. Ephrathites. A title used of people who lived in the area anciently known as Ephrath (Gen. 35:16, 19; 48:7) or Ephrathah (Ruth 4:11; Mic. 5:2), but later more prominently called Bethlehem (1:1). Jesse, father of David, is called “an Ephrathite of Bethlehem” (1 Sam. 17:12) and “Jesse the Bethlehemite” (1 Sam. 16:1, 18; 17:58).

1:4 the women of Moab. See Introduction: Interpretive Challenges. Orpah. Her name means “stubborn.” Ruth. Her name means “friendship.” about ten years. This period would seem to include the entire time of Naomi’s residency in Moab.

1:5 the woman survived. Naomi, a widow in Moab whose two sons had died also, believed that the LORD had afflicted her with bitter days until she would die (1:13, 20, 21). No reason for the death of these 3 men in her life is given. Ruth married Mahlon, and Orpah united with Chilion (cf. 4:10).

1:6–22 The death of Elimelech and his two sons (1:3, 5) prepared the way for Naomi and Ruth to leave Orpah in Moab (1:6–14) and return together to Bethlehem (1:15–22).

1:6 the LORD had visited His people. Obviously the Lord had sent rain to break the famine. The sovereignty of Jehovah on behalf of Israel permeates the pages of Ruth in several ways: 1) actually for good (2:12; 4:12–14), 2) perceived by Naomi for bad (1:13, 21), and 3) in the context of prayer/blessing (1:8, 9, 17; 2:4, 12, 20; 3:10, 13; 4:11). The return of physical prosperity only shadowed the reality of a coming spiritual prosperity through the line of David in the person of Christ.

1:7 she went out. Naomi had friends (1:19), family (2:1), and prosperity (4:3) awaiting her in Bethlehem.

1:8–10 Naomi graciously encouraged her two daughters-in-law to return to their homes (1:8) and to remarry (1:9), but they emotionally insisted on going to Jerusalem (1:10).

1:11–13 Naomi selflessly reasoned a second time for their return, because she would be unable to provide them with new husbands (possibly in the spirit of a levirate marriage as described in Deut. 25:5, 6). If Orpah and Ruth waited, they would most likely have become as old as Naomi was then before they could remarry (cf. Gen. 38:11).

1:12 I am too old. Naomi was probably over 50.

1:13 the hand of the LORD. A figure of speech which describes the Lord’s work. The Lord is spirit (John 4:24) and therefore does not have a literal hand.

1:14, 15 At the second plea to return, Orpah turned back. Naomi pleaded with Ruth a third time to return.

1:15 her gods. Refers to Chemosh the chief Moabite deity who required child sacrifice (2 Kin. 3:27) and other local deities.

1:16–18 Ruth recited her hallmark expression of loyalty to Naomi and commitment to the family she married into.

1:16 And your God, my God. This testimony evidenced Ruth’s conversion from worshiping Chemosh to Jehovah of Israel (cf. 1 Thess. 1:9, 10).

1:17 The LORD do so to me. Ruth’s vow bore further testimony to her conversion. She followed the path first blazed by Abraham (Josh. 24:2).

1:19 they came to Bethlehem. A trip from Moab (at least 60–75 mi.) would have taken about 7–10 days. Having descended about 4,500 ft. from Moab into the Jordan Valley, they then ascended 3,750 ft. through the hills of Judea. all the city. Naomi had been well known in her prior residency (cf. Ephrathites of Bethlehem, 1:2). The question, “Is this Naomi?” most likely reflected the hard life of the last decade and the toll that it took on her appearance.

1:20, 21 Naomi…Mara…full…empty. Naomi’s outlook on life, although grounded in God’s sovereignty, was not hopeful; thus she asked to be renamed “Mara,” which means “bitter.” Her experiences were not unlike Job’s (Job 1, 2), but her perspective resembled that of Job’s wife (Job 2:10). In reality, Naomi had 1) a full harvest prospect, 2) Ruth plus Boaz, and 3) the hope of God’s future blessing.

1:22 Ruth the Moabitess. This title also appears at 2:2, 21; 4:5, 10. Ruth stands out as a foretaste of future Gentile conversions (cf. Rom. 11). at the beginning of barley harvest. Normally the middle to the end of Apr.

Ruth 2

2:1–23 Two widows, newly at home in Bethlehem after Naomi’s 10 year absence, needed the basics of life. Ruth volunteered to go out and glean the fields for food (cf. James 1:27). In so doing, she unintentionally went to the field of Boaz, a close family relative, where she found great favor in his sight.

2:1 relative…of the family. Possibly as close as a brother of Elimelech (cf. 4:3), but if not, certainly within the tribe or clan. a man of great wealth. Lit. “a man of valor” (cf. Judg. 6:12; 11:1) who had unusual capacity to obtain and protect his property. Boaz. His name means “in him is strength.” He had never married or was a widower (cf. 1 Chr. 2:11, 12; Matt. 1:5; Luke 3:32).

2:2 glean. The Mosaic law commanded that the harvest should not be reaped to the corners nor the gleanings picked up (Lev. 19:9, 10). Gleanings were stalks of grain left after the first cutting (cf. 2:3, 7, 8, 15, 17). These were dedicated to the needy, especially widows, orphans, and strangers (Lev. 23:22; Deut. 24:19–21).

2:3 she happened to come. Here was a classic example of God’s providence at work. part of the field. Possibly a large community field in which Boaz had a plot.

2:4–17 Note throughout how Boaz manifested the spirit of the law in going beyond what the Mosaic legislation required by 1) feeding Ruth (2:14), 2) letting Ruth glean among the sheaves (2:15), and 3) leaving extra grain for her to glean (2:16).

2:4 The LORD be with you. This unusual labor practice speaks to the exceptional godliness of Boaz and his workers.

2:7 sheaves. Bundles of grain stalks tied together for transport to the threshing floor.

2:7, 17 morning…evening. Ruth proved to be diligent in her care for Naomi.

2:7 the house. Most likely a temporary shelter built with branches by the side of the field (cf. 3:18).

2:8 my daughter. Boaz was about 45–55 years old and a contemporary of Elimelech and Naomi. He would naturally see Ruth as a daughter (3:10, 11), much like Naomi did (cf. 2:2, 22; 3:1, 16, 18). Boaz contrasted himself with younger men (3:10). my young women. The ones who tied up the sheaves.

2:9 young men. The ones who cut the grain with hand sickles (cf. 2:21).

2:10 a foreigner. Ruth remained ever mindful that she was an alien and, as such, must conduct herself humbly. Possibly she had knowledge of Deut. 23:3, 4. She acknowledged the grace (lit. “favor”) of Boaz.

2:11 fully reported to me. This speaks to both Naomi’s quickness to speak kindly of Ruth and Boaz’s network of influence in Bethlehem. Ruth remained true to her promise (1:16, 17).

2:12 wings…refuge. Scripture pictures God as catching Israel up on His wings in the Exodus (Ex. 19:4; Deut. 32:11). God is here portrayed as a mother bird sheltering the young and fragile with her wings (cf. Pss. 17:8; 36:7; 57:1; 61:4; 63:7; 91:1, 4). Boaz blessed Ruth in light of her newfound commitment to and dependence on the Lord. Later, he would become God’s answer to this prayer (cf. 3:9).

2:14 vinegar. Sour wine, mixed with a little oil, used to quench thirst.

2:15 among the sheaves. Boaz granted her request (2:7) to go beyond the letter of the law.

2:17 ephah. Over one-half bushel, weighing about 30 to 40 lbs.

2:18 what she had kept back. Not the gleaned grain, but rather the lunch ration which Ruth did not eat (cf. 2:14).

2:20 His kindness. Naomi began to understand God’s sovereign working, covenant loyalty, lovingkindness, and mercy toward her because Ruth, without human direction (2:3), found the near relative Boaz. one of our close relatives. The great kinsman-redeemer theme of Ruth begins here (cf. 3:9, 12; 4:1, 3, 6, 8, 14). A close relative could redeem 1) a family member sold into slavery (Lev. 25:47–49), 2) land which needed to be sold under economic hardship (Lev. 25:23–28), and/or 3) the family name by virtue of a levirate marriage (Deut. 25:5–10). This earthly custom pictures the reality of God the Redeemer doing a greater work (Pss. 19:14; 78:35; Is. 41:14; 43:14) by reclaiming those who needed to be spiritually redeemed out of slavery to sin (Ps. 107:2; Is. 62:12). Thus, Boaz pictures Christ, who as a Brother (Heb. 2:17), redeemed those who 1) were slaves to sin (Rom. 6:15–18), 2) had lost all earthly possessions/privileges in the Fall (Gen. 3:17–19), and 3) had been alienated by sin from God (2 Cor. 5:18–21). Boaz stands in the direct line of Christ (Matt. 1:5; Luke 3:32). This turn of events marks the point where Naomi’s human emptiness (1:21) begins to be refilled by the Lord. Her night of earthly doubt has been broken by the dawning of new hope (cf. Rom. 8:28–39).

2:22 do not meet you. Ruth the Moabitess would not be treated with such mercy and grace by strangers outside of the family.

2:23 the end of…harvest. Barley harvest usually began about mid-Apr. and wheat harvest extended to mid-June—a period of intense labor for about two months. This generally coincided with the 7 weeks between Passover and the Feast of Weeks, i.e., Pentecost (cf. Lev. 23:15, 16; Deut. 16:9–12).

Ruth 3

3:1–18 Encouraged by Ruth’s day in Boaz’s field, Naomi instructed Ruth in the way she should go to insure a brighter future. Ruth carefully followed Naomi’s directions to solicit redemption by Boaz, while the Lord had prepared Boaz to redeem Ruth. Only one potential obstacle remained, a relative nearer than Boaz.

3:1 security. Naomi felt responsible, just as she did in 1:9, for Ruth’s future husband and home.

3:2 tonight. Winnowing (tossing grain into the air to finish separating the grain from the chaff) normally occurred in late afternoon when the Mediterranean winds prevailed. Sifting and bagging the grain would have carried over past dark, and Boaz may have remained all night to guard the grain from theft. threshing floor. Usually a large, hard area of earth or stone on the downwind (E) side of the village where threshing took place (loosening the grain from the straw and winnowing).

3:3, 4 Naomi instructed Ruth 1) to put on her best appearance and 2) to propose marriage to Boaz by utilizing an ancient Near Eastern custom. Since Boaz was a generation older than Ruth (2:8), this overture would indicate Ruth’s desire to marry Boaz, which the older, gracious Boaz would not have initiated with a younger woman.

3:7 his heart was cheerful. Using the same language of 3:1 (“security”…“be well”), Boaz is described as having a sense of well being, which is most readily explained by the full harvest in contrast to previous years of famine (cf. Judg. 18:20; 1 Kin. 21:7).

3:9 Take your maidservant. Ruth righteously appealed to Boaz, using the language of Boaz’s earlier prayer (2:12), to marry her according to the levirate custom (Deut. 25:5–10). See Introduction: Interpretive Challenges.

3:10 kindness. Ruth’s loyalty to Naomi, the Lord, and even Boaz is commended by Boaz. after young men. Ruth demonstrated moral excellence in that 1) she did not engage in immorality, 2) she did not remarry outside the family, and 3) she had appealed for levirate redemption to an older, godly man.

3:11 virtuous. In all respects, Ruth personifies excellence (cf. Prov. 31:10). This same language has been used of Boaz (“a man of great wealth” or more likely “a man of valor” in 2:1), thus making them the perfectly matched couple for an exemplary marriage.

3:12 a relative closer than I. Boaz righteously deferred to someone else who was nearer in relationship to Elimelech. The nearer relative may have been Boaz’s older brother (cf. 4:3) or Boaz may have been his cousin. The fact that the neighbor women said, “There is a son born to Naomi” at Obed’s birth would suggest the brother or cousin relationship to Elimelech (4:17).

3:13 I will perform the duty. Boaz willingly accepted Ruth’s proposal, if the nearer relative was unable or unwilling to exercise his levirate duty. as the LORD lives. The most solemn, binding oath an Israelite could vow.

3:14 lay at his feet. According to the text, no immorality occurred. Boaz even insisted on no appearance of evil.

3:15 six ephahs. The Hebrew text gives no standard of measurement; ephah has been inserted by the translators only as a possibility. However, 6 ephahs would weigh about 200 lbs., which was far too much for Ruth to carry home in her shawl. Therefore, deemed most reasonable is 6 seahs (60–80 lbs.), which would have been twice the amount Ruth had previously gleaned (see 2:17).

3:18 this day. Naomi knew that Boaz was a man of integrity and would fulfill his promise with a sense of urgency. They needed to wait on the Lord to work through Boaz.

Ruth 4

4:1–22 God’s divine plan fully blossomed as Boaz redeemed Naomi’s land and Ruth’s hand in marriage. Naomi, once empty (1:21), is full; Ruth, once a widow (1:5), is married; most importantly, the Lord has prepared Christ’s line of descent in David, through Boaz and Obed, back to Judah (Gen. 49:10) to fulfill the proper messianic lineage.

4:1 went up. Apparently the threshing floor was below the level of the gate. Compare Ruth 3:3, “go down to the threshing floor.” the gate. The normal public place to transact business in ancient times (cf. 2 Sam. 15:2; Job 29:7; Lam. 5:14). friend. The Heb. text is not clear whether Boaz called him directly by name (which is then not mentioned by the author) or addressed him indirectly.

4:2 ten men. This number apparently comprised a quorum to officially transact business, although only two or three witnesses were needed for judicial proceedings (cf. Deut. 17:6; 19:15).

4:3 Naomi…sold. This phrase could possibly be translated, “Naomi is about to sell…” (cf. Jer. 32:6–15). As a widow, she needed the money for living expenses, knowing that the land would ultimately be returned at Jubilee (Lev. 25:28). our brother Elimelech. Boaz and the unnamed relative were most likely either brothers or cousins.

4:4 Buy it back. As authorized by the Mosaic law (Lev. 25:23–28).

4:5 you must also buy. Both redeeming Ruth and the land would not have been required by the letter of the levirate law (Deut. 25:5, 6). Perhaps this exemplified Boaz’s desire to obey the spirit of the law (see note on 2:4–17) or maybe redemption of land and marriage had been combined by local tradition. The levirate principle appears first in Scripture at Gen. 38:8 (cf. Matt. 22:23–28).

4:6 lest I ruin my own inheritance. He was unwilling to have the family portfolio split between his existing children and the potential offspring of a union with Ruth. You redeem. The closer relative relinquished his legal right to the land and Ruth. This cleared the way for Boaz to redeem both.

4:7 took off his sandal. The Scripture writer explained to his own generation what had been a custom in former generations. This kind of tradition appears in Deut. 25:5–10 and apparently continued at least to the time of Amos (cf. 2:6; 8:6). The closer relative legally transferred his right to the property as symbolized by the sandal, most likely that of the nearer relative.

4:9 I have bought. Boaz exercised his legal option to redeem both the land and Ruth before appropriate witnesses.

Ruth 4:9

Ruth: The Proverbs 31 Wife

The “virtuous” wife of Proverbs 31:10 is personified by “virtuous” Ruth of whom the same Heb. word is used (3:11). With amazing parallel, they share at least 8 character traits (see below). One wonders (in concert with Jewish tradition) if King Lemuel’s mother might not have been Bathsheba, who orally passed the family heritage of Ruth’s spotless reputation along to David’s son Solomon. Lemuel, which means “devoted to God,” could have been a family name for Solomon (cf. Jedediah, 2 Sam. 12:25), who then could have penned Prov. 31:10–31 with Ruth in mind. Each woman was:

1. Devoted to her family (Ruth 1:15–18 // Prov. 31:10–12, 23)

2. Delighting in her work (Ruth 2:2 // Prov. 31:13)

3. Diligent in her labor (Ruth 2:7, 17, 23 // Prov. 31:14–18, 19–21, 24, 27)

4. Dedicated to godly speech (Ruth 2:10, 13 // Prov. 31:26)

5. Dependent on God (Ruth 2:12 // Prov. 31:25b, 30)

6. Dressed with care (Ruth 3:3 // Prov. 31:22, 25a)

7. Discreet with men (Ruth 3:6–13 // Prov. 31:11, 12, 23)

8. Delivering blessings (Ruth 4:14, 15 // Prov. 31:28, 29, 31)

4:10 the widow of Mahlon. Only here is Ruth’s former husband identified (cf. 1:5 note). Therefore, it can also be assumed that Chilion married Orpah. I have acquired as my wife. Boaz exercised the spirit of the law and became Ruth’s kinsman-redeemer (Deut. 25:5, 6). the name of the dead. Perpetuation of the family name (1 Sam. 24:21) was an important feature that the levirate process provided (cf. Deut. 25:6).

4:11 We are witnesses. This affirmation signaled the strong approval of the city. like Rachel and Leah. Rachel, the most beloved wife of Jacob, was buried nearby (Gen. 35:19); Leah was the mother of Judah (by Jacob), their namesake descendant (Gen. 29:35). This remembrance went back almost 900 years to ca. 1915 B.C. Ephrathah…Bethlehem. The ancient name of Bethlehem (Gen. 35:19; 48:7). See note on 1:2. Micah later prophetically wrote that this city would be the birthplace of Messiah (5:2).

4:12 Perez…Tamar…Judah. Read Gen. 38:1–30 for the background to these 3. Tamar, the widow of Judah’s first son, Er, when denied a levirate marriage to Judah’s remaining son, Shelah (38:14), took matters into her own hands and immorally consorted with her father-in-law Judah (38:18). Perez, the firstborn of twins by Tamar, became the main ancestor of the Ephrathites and Bethlehemites (1 Chr. 2:3–5, 19, 50, 51; 4:4). See note on 4:18. offspring. The firstborn son would be considered the son of Mahlon. Additional sons would legally be the offspring of Boaz (Deut. 25:6).

4:13 he went in to her. OT euphemism for sexual intercourse. the LORD gave her conception. As with Rachel (Gen. 30:22) and Leah (Gen. 29:31), so also with Ruth (cf. Ps. 127:3).

4:14 the LORD…has not left you. In contrast to Naomi’s worst moments of despair (1:20, 21). a close relative…his name. Refers to Obed, not Boaz (cf. 4:11), who cared for Naomi in her latter years.

4:15 better…than seven sons. Seven represented the number of perfection and thus 7 sons would make the complete family (cf. 1 Sam. 2:5). However, Ruth exceeded this standard all by herself.

4:16 a nurse to him. This expresses the natural affection of a godly grandmother for her God-given grandson.

4:17 the neighbor women gave him a name. Here is the only place in the OT where a child was named by someone other than the immediate family. Obed means “servant.” a son born to Naomi. Ruth vicariously bore the son that would restore the family name of Naomi’s deceased son Mahlon (cf. 4:1). Obed…Jesse…David. This complete genealogy appears identically in 4 other biblical texts (Ruth 4:21, 22; 1 Chr. 2:12–15; Matt. 1:5, 6; Luke 3:31, 32). Boaz and Ruth were the great-grandparents of David.

4:18–22 Perez…David. This representative genealogy, which spans 9 centuries from Perez (ca. 1885 B.C.) to David (ca. 1040 B.C.), specifically names 10 generations. The first 5 (Perez to Nashon) cover the patriarchal times to the Exodus and wilderness wanderings. Salmon to David covers Joshua’s lifetime and the judges to the monarchy. This genealogical compression by omission does not signal faulty records, because in Jewish thinking, “son” could mean “descendant” (cf. Matt. 1:1). The purpose of a family record was not necessarily to include every generation, but rather to establish incontestable succession by way of the more notable ancestors.

4:18 Perez. See note on v. 12. Although this genealogy only goes back to Perez, it conclusively establishes that David’s lineage extends further back through Judah (Gen. 49:8–12), Jacob (Gen. 28:10–17), and Isaac (Gen. 26:24) to Abraham (Gen. 12:1–3).

4:18, 19 Hezron. Cf. Gen. 46:12.

4:19 Ram. Listed as Arni in some Gr. texts of Luke 3:33.

4:19, 20 Amminadab. The father-in-law of Aaron (Ex. 6:23), who does not appear in 1 Chr. 2:10, but is cited in Matt. 1:4 and Luke 3:33. Some Heb. mss. also include Admin between Ram and Amminadab in Luke 3:33.

4:20 Nahshon. The leader of Judah in the Exodus (Num. 1:7; 2:3; 7:12, 17; 10:14).

4:20, 21 Salmon. The husband of Rahab the harlot (cf. Matt. 1:5).

4:21 Salmon begot Boaz. Since Matt. 1:5 lists Rahab the harlot, who lived ca. 1425–1350 B.C., as Salmon’s wife, it thus indicates that some generations have been selectively omitted between Salmon and Boaz (ca. 1160–1090 B.C.).

4:22 David. Looking back at Ruth from a NT perspective, latent messianic implications become more apparent (cf. Matt. 1:1). The fruit which is promised later on in the Davidic Covenant (2 Sam. 7:1–17) finds its seedbed here. The hope of a messianic king and kingdom (2 Sam. 7:12–14) will be fulfilled in the Lord Jesus Christ (Rev. 19, 20) through the lineage of David’s grandfather Obed, who was born to Boaz and Ruth the Moabitess.

Ruth 1

1:1 a Judg. 2:16–18

1:1 b Gen. 12:10; 26:1; 2 Kin. 8:1

1:1 c Judg. 17:8; Mic. 5:2

1:1 d Gen. 19:37

1:1 1 Lit. judged

1:1 2 As a resident alien

1:2 e Gen. 35:19; 1 Sam. 1:1; 1 Kin. 11:26

1:2 f Judg. 3:30

1:4 3 lived

1:6 g Ex. 3:16; 4:31; Jer. 29:10; Zeph. 2:7; Luke 1:68

1:6 h Ps. 132:15; Matt. 6:11

1:6 4 attended to

1:8 i Josh. 24:15

1:8 j 2 Tim. 1:16–18

1:8 k Ruth 2:20

1:9 l Ruth 3:1

1:11 m Gen. 38:11; Deut. 25:5

1:13 n Judg. 2:15; Job 19:21; Ps. 32:4; 38:2

1:14 o (Prov. 17:17)

1:15 p Judg. 11:24

1:15 q Josh. 1:15

1:16 r 2 Kin. 2:2, 4, 6

1:16 s Ruth 2:11, 12

1:16 5 Urge me not

1:17 t 1 Sam. 3:17; 2 Sam. 19:13; 2 Kin. 6:31

1:18 u Acts 21:14

1:18 6 Lit. made herself strong to go

1:19 v Matt. 21:10

1:19 w Is. 23:7; Lam. 2:15

1:20 7 Lit. Pleasant

1:20 8 Lit. Bitter

1:21 x Job 1:21

1:21 9 Heb. Shaddai

1:22 y Ruth 2:23; 2 Sam. 21:9

Ruth 2

2:1 a Ruth 3:2, 12

2:1 b Ruth 1:2

2:1 c Ruth 4:21

2:2 d Lev. 19:9, 10; 23:22; Deut. 24:19

2:4 e Ruth 1:1

2:4 f Ps. 129:7, 8; Luke 1:28; 2 Thess. 3:16

2:6 g Ruth 1:22

2:10 h 1 Sam. 25:23

2:10 i 1 Sam. 1:18

2:11 j Ruth 1:14–18

2:12 k 1 Sam. 24:19; Ps. 58:11

2:12 l Ruth 1:16; Ps. 17:8; 36:7; 57:1; 61:4; 63:7; 91:4

2:13 m Gen. 33:15; 1 Sam. 1:18

2:13 n 1 Sam. 25:41

2:13 1 Lit. to the heart of

2:14 o Ruth 2:18

2:15 2 Gather after the reapers

2:15 3 rebuke

2:17 p Ruth 1:22

2:18 q Ruth 2:14

2:19 r Ruth 2:10; (Ps. 41:1)

2:20 s Ruth 3:10; 2 Sam. 2:5

2:20 t Prov. 17:17

2:20 u Ruth 3:9; 4:4, 6

2:20 4 our redeemers, Heb. goalenu

2:22 5 encounter

Ruth 3

3:1 a 1 Cor. 7:36; 1 Tim. 5:8

3:1 b Ruth 1:9

3:1 1 Lit. rest

3:2 c Ruth 2:3, 8

3:3 d 2 Sam. 14:2

3:7 e Judg. 19:6, 9, 22; 2 Sam. 13:28; Esth. 1:10

3:9 f Ezek. 16:8

3:9 g Ruth 2:20; 3:12

3:9 2 Or Spread the corner of your garment over your maidservant

3:9 3 redeemer, Heb. goel

3:10 h Ruth 2:20

3:10 i Ruth 1:8

3:11 j Prov. 12:4; 31:10–31

3:12 k Ruth 3:9

3:12 l Ruth 4:1

3:13 m Deut. 25:5–10; Ruth 4:5, 10; Matt. 22:24

3:13 n Judg. 8:19; Jer. 4:2; 12:16

3:14 o (Rom. 12:17; 14:16; 1 Cor. 10:32; 2 Cor. 8:21; 1 Thess. 5:22)

3:15 4 cloak

3:15 5 Many Heb. mss., Syr., Vg. she; MT, LXX, Tg. he

3:16 6 Or How are you,

3:18 p (Ps. 37:3, 5)

Ruth 4

4:1 a Ruth 3:12

4:1 1 Heb. peloni almoni, lit. so and so

4:2 b 1 Kin. 21:8; Prov. 31:23

4:3 c Lev. 25:25

4:4 d Jer. 32:7, 8

4:4 e Gen. 23:18

4:4 f Lev. 25:25

4:4 2 Lit. uncover your ear

4:4 3 So with many Heb. mss., LXX, Syr., Tg., Vg.; MT he

4:5 g Gen. 38:8; Deut. 25:5, 6; Ruth 3:13; Matt. 22:24

4:5 4 Lit. raise up

4:6 h Ruth 3:12, 13; Job 19:14

4:7 i Deut. 25:7–10

4:10 j Deut. 25:6

4:10 5 Probably his civic office

4:11 k Ps. 127:3; 128:3

4:11 l Gen. 29:25–30; Deut. 25:9

4:11 m Gen. 35:16–18

4:11 n 1 Sam. 16:4–13; Mic. 5:2; Matt. 2:1–8

4:12 o 1 Chr. 2:4; Matt. 1:3

4:12 p Gen. 38:6–29

4:12 q 1 Sam. 2:20

4:13 r Ruth 3:11

4:13 s Gen. 29:31; 33:5; Matt. 1:5

4:14 t Luke 1:58; (Rom. 12:15)

4:14 6 redeemer, Heb. goel

4:15 u 1 Sam. 1:8

4:15 7 sustainer

4:17 v Luke 1:58

4:18 w 1 Chr. 2:4, 5; Matt. 1:1–7

4:18 x Num. 26:20, 21

4:20 y Num. 1:7

4:20 z Matt. 1:4

4:20 8 Heb. Salmah

4:22 a 1 Chr. 2:15; Matt. 1:6

Introduction to First and Second Samuel

Title

First and Second Samuel were considered as one book in the earliest Hebrew manuscripts, and were later divided into the two books by the translators of the Greek version, the Septuagint (LXX), a division followed by the Latin Vulgate (Vg.), English translations, and modern Hebrew Bibles. The earliest Hebrew manuscripts entitled the one book “Samuel” after the man God used to establish the kingship in Israel. Later Hebrew texts and the English versions call the divided book “1 and 2 Samuel.” The LXX designated them “The First and Second Books of Kingdoms” and the Vg., “First and Second Kings,” with our 1 and 2 Kings being “Third and Fourth Kings.”

Author and Date

Jewish tradition ascribed the writing of “Samuel” to Samuel himself or to Samuel, Nathan, and Gad (based on 1 Chr. 29:29). But Samuel cannot be the writer because his death is recorded in 1 Sam. 25:1, before the events associated with David’s reign even took place. Further, Nathan and Gad were prophets of the LORD during David’s lifetime and would not have been alive when the book of Samuel was written. Though the written records of these 3 prophets could have been used for information in the writing of 1 and 2 Samuel, the human author of these books is unknown. The work comes to the reader as an anonymous writing, i.e., the human author speaks for the LORD and gives the divine interpretation of the events narrated.

The books of Samuel contain no clear indication of the date of composition. That the author wrote after the division of the kingdom between Israel and Judah in 931 B.C. is clear, due to the many references to Israel and Judah as distinct entities (1 Sam. 11:8; 17:52; 18:16; 2 Sam. 5:5; 11:11; 12:8; 19:42–43; 24:1, 9). Also, the statement concerning Ziklag’s belonging “to the kings of Judah to this day” in 1 Sam. 27:6 gives clear evidence of a post-Solomonic date of writing. There is no such clarity concerning how late the date of writing could be. However, 1 and 2 Samuel are included in the Former Prophets in the Hebrew canon, along with Joshua, Judges, and 1 and 2 Kings. If the Former Prophets were composed as a unit, then Samuel would have been written during the Babylonian captivity (ca. 560–540 B.C.), since 2 Kings concludes during the exile (2 Kin. 25:27–30). However, since Samuel has a different literary style than Kings, it was most likely penned before the Exile during the period of the divided kingdom (ca. 931–722 B.C.) and later made an integral part of the Former Prophets.

Background and Setting

The majority of the action recorded in 1 and 2 Samuel took place in and around the central highlands in the land of Israel. The nation of Israel was largely concentrated in an area that ran about 90 mi. from the hill country of Ephraim in the N (1 Sam. 1:1; 9:4) to the hill country of Judah in the S (Josh. 20:7; 21:11) and between 15 to 35 mi. E to W. This central spine ranges in height from 1,500 ft. to 3,300 ft. above sea level. The major cities of 1 and 2 Samuel are to be found in these central highlands: Shiloh, the residence of Eli and the tabernacle; Ramah, the hometown of Samuel; Gibeah, the headquarters of Saul; Bethlehem, the birthplace of David; Hebron, David’s capital when he ruled over Judah; and Jerusalem, the ultimate “city of David.”

The events of 1 and 2 Samuel took place between the years ca. 1105 B.C., the birth of Samuel (1 Sam. 1:1–28), to ca. 971 B.C., the last words of David (2 Sam. 23:1–7). Thus, the books span about 135 years of history. During those years, Israel was transformed from a loosely knit group of tribes under “judges” to a united nation under the reign of a centralized monarchy. They look primarily at Samuel (ca. 1105–1030 B.C.), Saul who reigned ca. 1052–1011 B.C., and David who was king of the united monarchy ca. 1011–971 B.C.

Historical and Theological Themes

As 1 Samuel begins, Israel was at a low point spiritually. The priesthood was corrupt (1 Sam. 2:12–17, 22–26), the ark of the covenant was not at the tabernacle (1 Sam. 4:3—7:2), idolatry was practiced (1 Sam. 7:3, 4), and the judges were dishonest (1 Sam. 8:2, 3). Through the influence of godly Samuel (1 Sam. 12:23) and David (1 Sam. 13:14), these conditions were reversed. SecondSamuel concludes with the anger of the Lord being withdrawn from Israel (2 Sam. 24:25).

During the years narrated in 1 and 2 Samuel, the great empires of the ancient world were in a state of weakness. Neither Egypt nor the Mesopotamian powers, Babylon and Assyria, were threats to Israel at that time. The two nations most hostile to the Israelites were the Philistines (1 Sam. 4; 7; 13; 14; 17; 23; 31; 2 Sam. 5) to the W and the Ammonites (1 Sam. 11; 2 Sam. 10–12) to the E. The major contingent of the Philistines had migrated from the Aegean Islands and Asia Minor in the 12th century B.C. After being denied access to Egypt, they settled among other preexisting Philistines along the Mediterranean coast of Palestine. The Philistines controlled the use of iron, which gave them a decided military and economic advantage over Israel (1 Sam. 13:19–22). The Ammonites were descendants of Lot (Gen. 19:38) who lived on the Transjordan Plateau. David conquered the Philistines (2 Sam. 8:1) and the Ammonites (2 Sam. 12:29–31), along with other nations that surrounded Israel (2 Sam. 8:2–14).

There are four predominant theological themes in 1 and 2 Samuel. The first is the Davidic Covenant. The books are literarily framed by two references to the “anointed” king in the prayer of Hannah (1 Sam. 2:10) and the song of David (2 Sam. 22:51). This is a reference to the Messiah, the King who will triumph over the nations who are opposed to God (see Gen. 49:8–12; Num. 24:7–9, 17–19). According to the Lord’s promise, this Messiah will come through the line of David and establish David’s throne forever (2 Sam. 7:12–16). The events of David’s life recorded in Samuel foreshadow the actions of David’s greater Son (i.e., Christ) in the future.

A second theme is the sovereignty of God, clearly seen in these books. One example is the birth of Samuel in response to Hannah’s prayer (1 Sam. 9:17; 16:12, 13). Also, in relation to David, it is particularly evident that nothing can frustrate God’s plan to have him rule over Israel (1 Sam. 24:20).

Third, the work of the Holy Spirit in empowering men for divinely appointed tasks is evident. The Spirit of the Lord came upon both Saul and David after their anointing as king (1 Sam. 10:10; 16:13). The power of the Holy Spirit brought forth prophecy (1 Sam. 10:6) and victory in battle (1 Sam. 11:6).

Fourth, the books of Samuel demonstrate the personal and national effects of sin. The sins of Eli and his sons resulted in their deaths (1 Sam. 2:12-17, 22-25; 3:10-14; 4:17, 18). The lack of reverence for the ark of the covenant led to the death of a number of Israelites (1 Sam. 6:19; 2 Sam. 6:6, 7). Saul’s disobedience resulted in the Lord’s judgment, and he was rejected as king over Israel (1 Sam. 13:9, 13, 14; 15:8, 9, 20-23). Although David was forgiven for his sin of adultery and murder after his confession (2 Sam. 12:13), he still suffered the inevitable and devastating consequences of his sin (2 Sam. 12:14).

Interpretive Challenges

The books of Samuel contain a number of interpretive issues that have been widely discussed: 1) Which of the ancient mss. is closest to the original autograph? The standard Hebrew (Masoretic) text has been relatively poorly preserved, and the LXX often differs from it. Thus, the exact reading of the original autograph of the text is in places hard to determine (see 1 Sam. 13:1). The NKJV uses the Masoretic text with significant variant readings in the marginal notes. The Masoretic text will be assumed to represent the original text unless there is a grammatical or contextual impossibility. This accounts for many of the numerical discrepancies. 2) Is Samuel ambivalent to the establishment of the human kingship in Israel? It is claimed that while 1 Sam. 9–11 presents a positive view of the kingship, 1 Sam. 8 and 12 are strongly anti-monarchial. It is preferable, however, to see the book as presenting a balanced perspective of the human kingship. While the desire of Israel for a king was acceptable (Deut. 17:15), their reason for wanting a king showed a lack of faith in the Lord (see notes on 1 Sam. 8:5, 20). 3) How does one explain the bizarre behavior of the prophets? It is commonly held that 1 and 2 Samuel present the prophets as ecstatic speakers with bizarre behavior just like the pagan prophets of the other nations. But there is nothing in the text which is inconsistent with seeing the prophets as communicators of divine revelation, at times prophesying with musical accompaniment (see notes on 1 Sam. 10:5; 19:23, 24). 4) How did the Holy Spirit minister before Pentecost? The ministry of the Holy Spirit in 1 Sam. 10:6, 10; 11:6; 16:13, 14; 19:20, 23; 2 Sam. 23:2 was not describing salvation in the NT sense, but an empowering by the Lord for His service (see also Judg. 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14). 5) What was the identity of the “distressing spirit from the Lord”? Is it a personal being, i.e., a demon, or a spirit of discontent created by God in the heart (cf. Judg. 9:23)? Traditionally, it has been viewed as a demon (see note on 1 Sam. 16:14). 6) How did Samuel appear in 1 Sam. 28:3–5? It seems best to understand the appearance of Samuel as the Lord allowing the dead Samuel to speak with Saul. 7) What is the identity of David’s seed in 2 Sam. 7:12–15? It is usually taken as Solomon. However, the NT refers the words to Jesus, God’s Son in Heb. 1:5 (see notes on 2 Sam. 7:12–15).

Outline

I. Samuel: Prophet and Judge to Israel (1:1-7:17)

A. Samuel the Prophet (1:1-4:1a)

1. The birth of Samuel (1:1–28)

2. The prayer of Hannah (2:1–10)

3. The growth of Samuel (2:11–26)

4. The oracle against Eli’s house (2:27–36)

5. The Word of the LORD through Samuel (3:1–4:1a)

B. Samuel the Judge (4:1b-7:17)

1. The saga of the ark (4:1b–7:1)

2. Israel’s victory over the Philistines and the judgeship of Samuel (7:2–17)

II. Saul: First King Over Israel (8:1-15:35)

A. The Rise of Saul to the Kingship (8:1-12:25)

1. The demand of Israel for a king (8:1–22)

2. The process of Saul becoming king (9:1—11:13)

3. The exhortation of Samuel to Israel concerning the king (11:14—12:25)

B. The Decline of Saul in the Kingship (13:1-15:35)

1. The rebuke of Saul (13:1–15)

2. The wars of Saul (13:16—14:52)

3. The rejection of Saul (15:1–35)

III. David and Saul: Transfer of the Kingship in Israel (16:1-31:13)

A. The Introduction of David (16:1-17:58)

1. The anointing of David (16:1–13)

2. David in the court of Saul (16:14–23)

3. David, the warrior of the LORD (17:1–58)

B. David Driven from the Court of Saul (18:1-20:42)

1. The anger and fear of Saul toward David (18:1–30)

2. The defense of David by Jonathan and Michal (19:1—20:42)

C. David’s Flight from Saul’s Pursuit (21:1-28:2)

1. Saul’s killing of the priests at Nob (21:1—22:23)

2. Saul’s life spared twice by David (23:1—26:25)

3. David’s despair and Philistine refuge (27:1—28:2)

D. The Death of Saul (28:3-31:13)

1. Saul’s final night (28:3–25)

2. David’s dismissal by the Philistines (29:1–11)

3. David’s destruction of the Amalekites (30:1–31)

4. Saul’s final day (31:1–13)

The First Book of

SAMUEL

1 Samuel 1

The Family of Elkanah

1Now there was a certain man of Ramathaim Zophim, of the amountains of Ephraim, and his name was bElkanah the son of Jeroham, the son of 1Elihu, the son of 2Tohu, the son of Zuph, can Ephraimite.

2And he had dtwo wives: the name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children.

3This man went up from his city eyearly fto worship and sacrifice to the LORD of hosts in gShiloh. Also the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there.

4And whenever the time came for Elkanah to make an hoffering, he would give portions to Peninnah his wife and to all her sons and daughters.

5But to Hannah he would give a double portion, for he loved Hannah, ialthough the LORD had closed her womb.

6And her rival also jprovoked her severely, to make her miserable, because the LORD had closed her womb.

7So it was, year by year, when she went up to the house of the LORD, that she provoked her; therefore she wept and did not eat.

Hannah’s Vow

8Then Elkanah her husband said to her, “Hannah, why do you weep? Why do you not eat? And why is your heart grieved? Am I not kbetter to you than ten sons?”

9So Hannah arose after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting on the seat by the doorpost of lthe 3tabernacle of the LORD.

10mAnd she was in bitterness of soul, and prayed to the LORD and 4wept in anguish.

11Then she nmade a vow and said, “O LORD of hosts, if You will indeed olook on the affliction of Your maidservant and premember me, and not forget Your maidservant, but will give Your maidservant a male child, then I will give him to the LORD all the days of his life, and qno razor shall come upon his head.”

12And it happened, as she continued praying before the LORD, that Eli watched her mouth.

13Now Hannah spoke in her heart; only her lips moved, but her voice was not heard. Therefore Eli thought she was drunk.

14So Eli said to her, “How long will you be drunk? Put your wine away from you!”

15But Hannah answered and said, “No, my lord, I am a woman of sorrowful spirit. I have drunk neither wine nor intoxicating drink, but have rpoured out my soul before the LORD.

16“Do not consider your maidservant a swicked5 woman, for out of the abundance of my complaint and grief I have spoken until now.”

17Then Eli answered and said, t“Go in peace, and uthe God of Israel grant your petition which you have asked of Him.”

18And she said, v“Let your maidservant find favor in your sight.” So the woman wwent her way and ate, and her face was no longer sad.

Samuel Is Born and Dedicated

19Then they rose early in the morning and worshiped before the LORD, and returned and came to their house at Ramah. And Elkanah xknew Hannah his wife, and the LORD yremembered her.

20So it came to pass in the process of time that Hannah conceived and bore a son, and called his name 6Samuel, saying, “Because I have asked for him from the LORD.”

21Now the man Elkanah and all his house zwent up to offer to the LORD the yearly sacrifice and his vow.

22But Hannah did not go up, for she said to her husband, “Not until the child is weaned; then I will atake him, that he may appear before the LORD and bremain there cforever.”

23So dElkanah her husband said to her, “Do what seems best to you; wait until you have weaned him. Only let the LORD 7establish 8His word.” Then the woman stayed and nursed her son until she had weaned him.

24Now when she had weaned him, she etook him up with her, with 9three bulls, one ephah of flour, and a skin of wine, and brought him to fthe house of the LORD in Shiloh. And the child was young.

25Then they slaughtered a bull, and gbrought the child to Eli.

26And she said, “O my lord! hAs your soul lives, my lord, I am the woman who stood by you here, praying to the LORD.

27i“For this child I prayed, and the LORD has granted me my petition which I asked of Him.

28“Therefore I also have lent him to the LORD; as long as he lives he shall be 10lent to the LORD.” So they jworshiped the LORD there.

1 Samuel 2

Hannah’s Prayer

(cf. Luke 1:46–55)

1And Hannah aprayed and said:

b“My heart rejoices in the LORD;

c My 1horn is exalted in the LORD.

2 I smile at my enemies,

Because I drejoice in Your salvation.

2“Noe one is holy like the LORD,

For there is fnone besides You,

Nor is there any grock like our God.

3“Talk no more so very proudly;

h Let no arrogance come from your mouth,

For the LORD is the God of iknowledge;

And by Him actions are weighed.

4“Thej bows of the mighty men are broken,

And those who stumbled are girded with strength.

5Those who were full have hired themselves out for bread,

And the hungry have ceased to hunger.

Even kthe barren has borne seven,

And lshe who has many children has become feeble.

6“Them LORD kills and makes alive;

He brings down to the grave and brings up.

7The LORD nmakes poor and makes rich;

o He brings low and lifts up.

8p He raises the poor from the dust

And lifts the beggar from the ash heap,

q To set them among princes

And make them inherit the throne of glory.

r“For the pillars of the earth are the LORD’s,

And He has set the world upon them.

9s He will guard the feet of His saints,

But the twicked shall be silent in darkness.

“For by strength no man shall prevail.

10The adversaries of the LORD shall be ubroken in pieces;

v From heaven He will thunder against them.

w The LORD will judge the ends of the earth.

x“He will give ystrength to His king,

And zexalt the 3horn of His anointed.”

11Then Elkanah went to his house at Ramah. But the child 4ministered to the LORD before Eli the priest.

The Wicked Sons of Eli

12Now the sons of Eli were acorrupt;5 bthey did not know the LORD.

13And the priests’ custom with the people was that when any man offered a sacrifice, the priest’s servant would come with a three-pronged fleshhook in his hand while the meat was boiling.

14Then he would thrust it into the pan, or kettle, or caldron, or pot; and the priest would take for himself all that the fleshhook brought up. So they did in cShiloh to all the Israelites who came there.

15Also, before they dburned the fat, the priest’s servant would come and say to the man who sacrificed, “Give meat for roasting to the priest, for he will not take boiled meat from you, but raw.”

16And if the man said to him, “They should really burn the fat first; then you may take as much as your heart desires,” he would then answer him, “No, but you must give it now; and if not, I will take it by force.”

17Therefore the sin of the young men was very great ebefore the LORD, for men fabhorred6 the offering of the LORD.

Samuel’s Childhood Ministry

18gBut Samuel ministered before the LORD, even as a child, hwearing a linen ephod.

19Moreover his mother used to make him a little robe, and bring it to him year by year when she icame up with her husband to offer the yearly sacrifice.

20And Eli jwould bless Elkanah and his wife, and say, “The LORD give you descendants from this woman for the 7loan that was kgiven to the LORD.” Then they would go to their own home. Locations of Samuel’s Ministry

21And the LORD lvisited8 Hannah, so that she conceived and bore three sons and two daughters. Meanwhile the child Samuel mgrew before the LORD.

Prophecy Against Eli’s Household

22Now Eli was very old; and he heard everything his sons did to all Israel, 9and how they lay with nthe women who assembled at the door of the tabernacle of meeting.

23So he said to them, “Why do you do such things? For I hear of your evil dealings from all the people.

24“No, my sons! For it is not a good report that I hear. You make the LORD’s people transgress.

25“If one man sins against another, oGod10 will judge him. But if a man psins against the LORD, who will intercede for him?” Nevertheless they did not heed the voice of their father, qbecause the LORD desired to kill them.

26And the child Samuel rgrew in stature, and sin favor both with the LORD and men.

27Then a tman of God came to Eli and said to him, “Thus says the LORD: u‘Did I not clearly reveal Myself to the house of your father when they were in Egypt in Pharaoh’s house?

28‘Did I not vchoose him out of all the tribes of Israel to be My priest, to offer upon My altar, to burn incense, and to wear an ephod before Me? And wdid I not give to the house of your father all the offerings of the children of Israel made by fire?

29‘Why do you xkick at My sacrifice and My offering which I have commanded in My ydwelling place, and honor your sons more than zMe, to make yourselves fat with the best of all the offerings of Israel My people?’

30“Therefore the LORD God of Israel says: a‘I said indeed that your house and the house of your father would walk before Me forever.’ But now the LORD says: b‘Far be it from Me; for those who honor Me I will honor, and cthose who despise Me shall be lightly esteemed.

31‘Behold, dthe days are coming that I will cut off your 11arm and the arm of your father’s house, so that there will not be an old man in your house.

32‘And you will see an enemy in My dwelling place, despite all the good which God does for Israel. And there shall not be ean old man in your house forever.

33‘But any of your men whom I do not cut off from My altar shall consume your eyes and grieve your heart. And all the descendants of your house shall die in the flower of their age.

34‘Now this shall be fa sign to you that will come upon your two sons, on Hophni and Phinehas: gin one day they shall die, both of them.

35‘Then hI will raise up for Myself a faithful priest who shall do according to what is in My heart and in My mind. iI will build him a sure house, and he shall walk before jMy anointed forever.

36k‘And it shall come to pass that everyone who is left in your house will come and bow down to him for a piece of silver and a morsel of bread, and say, “Please, 12put me in one of the priestly positions, that I may eat a piece of bread.” ’ ”

1 Samuel 3

Samuel’s First Prophecy

1Now athe boy Samuel ministered to the LORD before Eli. And bthe word of the LORD was rare in those days; there was no widespread revelation.

2And it came to pass at that time, while Eli was lying down in his place, and when his eyes had begun to grow cso dim that he could not see,

3and before dthe lamp of God went out in the 1tabernacle of the LORD where the ark of God was, and while Samuel was lying down,

4that the LORD called Samuel. And he answered, “Here I am!”

5So he ran to Eli and said, “Here I am, for you called me.” And he said, “I did not call; lie down again.” And he went and lay down. Locations of the Ark’s Journey

6Then the LORD called yet again, “Samuel!” So Samuel arose and went to Eli, and said, “Here I am, for you called me.” He answered, “I did not call, my son; lie down again.”

7(Now Samuel edid not yet know the LORD, nor was the word of the LORD yet revealed to him.)

8And the LORD called Samuel again the third time. So he arose and went to Eli, and said, “Here I am, for you did call me.” Then Eli perceived that the LORD had called the boy.

9Therefore Eli said to Samuel, “Go, lie down; and it shall be, if He calls you, that you must say, f‘Speak, LORD, for Your servant hears.’ ” So Samuel went and lay down in his place.

10Now the LORD came and stood and called as at other times, “Samuel! Samuel!” And Samuel answered, “Speak, for Your servant hears.”

11Then the LORD said to Samuel: “Behold, I will do something in Israel gat which both ears of everyone who hears it will tingle.

12“In that day I will perform against Eli hall that I have spoken concerning his house, from beginning to end.

13i“For I have told him that I will jjudge his house forever for the iniquity which he knows, because khis sons made themselves vile, and he ldid not 2restrain them.

14“And therefore I have sworn to the house of Eli that the iniquity of Eli’s house mshall not be atoned for by sacrifice or offering forever.”

15So Samuel lay down until 3morning, and opened the doors of the house of the LORD. And Samuel was afraid to tell Eli the vision.

16Then Eli called Samuel and said, “Samuel, my son!” He answered, “Here I am.”

17And he said, “What is the word that the LORD spoke to you? Please do not hide it from me. nGod do so to you, and more also, if you hide anything from me of all the things that He said to you.”

18Then Samuel told him everything, and hid nothing from him. And he said, o“It is the LORD. Let Him do what seems good to Him.”

19So Samuel pgrew, and qthe LORD was with him rand let none of his words 4fall to the ground.

20And all Israel sfrom Dan to Beersheba knew that Samuel had been 5established as a prophet of the LORD.

21Then the LORD appeared again in Shiloh. For the LORD revealed Himself to Samuel in Shiloh by tthe word of the LORD.

1 Samuel 4

The Death of Eli

1And the word of Samuel came to all 1Israel.

The Ark of God Captured

Now Israel went out to battle against the Philistines, and encamped beside aEbenezer; and the Philistines encamped in Aphek.

2Then the bPhilistines put themselves in battle array against Israel. And when they joined battle, Israel was 2defeated by the Philistines, who killed about four thousand men of the army in the field.

3And when the people had come into the camp, the elders of Israel said, “Why has the LORD defeated us today before the Philistines? cLet us bring the ark of the covenant of the LORD from Shiloh to us, that when it comes among us it may save us from the hand of our enemies.”

4So the people sent to Shiloh, that they might bring from there the ark of the covenant of the LORD of hosts, dwho dwells between ethe cherubim. And the ftwo sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.

5And when the ark of the covenant of the LORD came into the camp, all Israel shouted so loudly that the earth shook.

6Now when the Philistines heard the noise of the shout, they said, “What does the sound of this great shout in the camp of the Hebrews mean?” Then they understood that the ark of the LORD had come into the camp.

7So the Philistines were afraid, for they said, “God has come into the camp!” And they said, g“Woe to us! For such a thing has never happened before.

8“Woe to us! Who will deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all the plagues in the wilderness.

9h“Be strong and conduct yourselves like men, you Philistines, that you do not become servants of the Hebrews, ias they have been to you. 3Conduct yourselves like men, and fight!” Locations of the Philistine Threats

10So the Philistines fought, and jIsrael was 4defeated, and every man fled to his tent. There was a very great slaughter, and there fell of Israel thirty thousand foot soldiers.

11Also kthe ark of God was captured; and lthe two sons of Eli, Hophni and Phinehas, died.

Death of Eli

12Then a man of Benjamin ran from the battle line the same day, and mcame to Shiloh with his clothes torn and ndirt on his head.

13Now when he came, there was Eli, sitting on oa seat 5by the wayside watching, for his heart 6trembled for the ark of God. And when the man came into the city and told it, all the city cried out.

14When Eli heard the noise of the outcry, he said, “What does the sound of this tumult mean?” And the man came quickly and told Eli.

15Eli was ninety-eight years old, and phis eyes were so 7dim that he could not see.

16Then the man said to Eli, “I am he who came from the battle. And I fled today from the battle line.” And he said, q“What happened, my son?”

17So the messenger answered and said, “Israel has fled before the Philistines, and there has been a great slaughter among the people. Also your two sons, Hophni and Phinehas, are dead; and the ark of God has been captured.”

18Then it happened, when he made mention of the ark of God, that Eli fell off the seat backward by the side of the gate; and his neck was broken and he died, for the man was old and heavy. And he had judged Israel forty years.

Ichabod

19Now his daughter-in-law, Phinehas’s wife, was with child, due to be delivered; and when she heard the news that the ark of God was captured, and that her father-in-law and her husband were dead, she bowed herself and gave birth, for her labor pains came upon her.

20And about the time of her death rthe women who stood by her said to her, “Do not fear, for you have borne a son.” But she did not answer, nor did she 8regard it.

21Then she named the child sIchabod,9 saying, t“The glory has departed from Israel!” because the ark of God had been captured and because of her father-in-law and her husband.

22And she said, “The glory has departed from Israel, for the ark of God has been captured.”

1 Samuel 5

The Philistines and the Ark

1Then the Philistines took the ark of God and brought it afrom Ebenezer to Ashdod.

2When the Philistines took the ark of God, they brought it into the house of bDagon1 and set it by Dagon.

3And when the people of Ashdod arose early in the morning, there was Dagon, cfallen on its face to the earth before the ark of the LORD. So they took Dagon and dset it in its place again.

4And when they arose early the next morning, there was Dagon, fallen on its face to the ground before the ark of the LORD. eThe head of Dagon and both the palms of its hands were broken off on the threshold; only 2Dagon’s torso was left of it.

5Therefore neither the priests of Dagon nor any who come into Dagon’s house ftread on the threshold of Dagon in Ashdod to this day.

6But the ghand of the LORD was heavy on the people of Ashdod, and He hravaged them and struck them with itumors,3 both Ashdod and its jterritory.

7And when the men of Ashdod saw how it was, they said, “The ark of the kGod of Israel must not remain with us, for His hand is harsh toward us and Dagon our god.”

8Therefore they sent and gathered to themselves all the llords of the Philistines, and said, “What shall we do with the ark of the God of Israel?” And they answered, “Let the ark of the God of Israel be carried away to mGath.” So they carried the ark of the God of Israel away.

9So it was, after they had carried it away, that nthe hand of the LORD was against the city with a very great destruction; and He struck the men of the city, both small and great, 4and tumors broke out on them.

10Therefore they sent the ark of God to Ekron. So it was, as the ark of God came to Ekron, that the Ekronites cried out, saying, “They have brought the ark of the God of Israel to us, to kill us and our people!”

11So they sent and gathered together all the lords of the Philistines, and said, “Send away the ark of the God of Israel, and let it go back to its own place, so that it does not kill us and our people.” For there was a deadly destruction throughout all the city; the hand of God was very heavy there.

12And the men who did not die were stricken with the tumors, and the ocry of the city went up to heaven.

1 Samuel 6

The Ark Returned to Israel

1Now the ark of the LORD was in the country of the Philistines seven months.

2And the Philistines acalled for the priests and the diviners, saying, “What shall we do with the ark of the LORD? Tell us how we should send it to its place.”

3So they said, “If you send away the ark of the God of Israel, do not send it bempty; but by all means return it to Him with ca trespass offering. Then you will be healed, and it will be known to you why His hand is not removed from you.”

4Then they said, “What is the trespass offering which we shall return to Him?” They answered, d“Five golden tumors and five golden rats, according to the number of the lords of the Philistines. For the same plague was on all of 1you and on your lords.

5“Therefore you shall make images of your tumors and images of your rats that eravage the land, and you shall fgive glory to the God of Israel; perhaps He will glighten2 His hand from you, from hyour gods, and from your land.

6“Why then do you harden your hearts ias the Egyptians and Pharaoh hardened their hearts? When He did mighty things among them, jdid they not let the people go, that they might depart?

7“Now therefore, make ka new cart, take two milk cows lwhich have never been yoked, and hitch the cows to the cart; and take their calves home, away from them.

8“Then take the ark of the LORD and set it on the cart; and put mthe articles of gold which you are returning to Him as a trespass offering in a chest by its side. Then send it away, and let it go.

9“And watch: if it goes up the road to its own territory, to nBeth Shemesh, then He has done 3us this great evil. But if not, then owe shall know that it is not His hand that struck us—it happened to us by chance.”

10Then the men did so; they took two milk cows and hitched them to the cart, and shut up their calves at home.

11And they set the ark of the LORD on the cart, and the chest with the gold rats and the images of their tumors.

12Then the cows headed straight for the road to Beth Shemesh, and went along the phighway, lowing as they went, and did not turn aside to the right hand or the left. And the lords of the Philistines went after them to the border of Beth Shemesh.

13Now the people of Beth Shemesh were reaping their qwheat harvest in the valley; and they lifted their eyes and saw the ark, and rejoiced to see it.

14Then the cart came into the field of Joshua of Beth Shemesh, and stood there; a large stone was there. So they split the wood of the cart and offered the cows as a burnt offering to the LORD.

15The Levites took down the ark of the LORD and the chest that was with it, in which were the articles of gold, and put them on the large stone. Then the men of Beth Shemesh offered burnt offerings and made sacrifices the same day to the LORD.

16So when rthe five lords of the Philistines had seen it, they returned to Ekron the same day.

17sThese are the golden tumors which the Philistines returned as a trespass offering to the LORD: one for Ashdod, one for Gaza, one for Ashkelon, one for tGath, one for Ekron;

18and the golden rats, according to the number of all the cities of the Philistines belonging to the five lords, both fortified cities and country villages, even as far as the large stone of Abel on which they set the ark of the LORD, which stone remains to this day in the field of Joshua of Beth Shemesh.

19Then uHe struck the men of Beth Shemesh, because they had looked into the ark of the LORD. 4He vstruck fifty thousand and seventy men of the people, and the people lamented because the LORD had struck the people with a great slaughter.

The Ark at Kirjath Jearim

20And the men of Beth Shemesh said, w“Who is able to stand before this holy LORD God? And to whom shall it go up from us?”

21So they sent messengers to the inhabitants of xKirjath Jearim, saying, “The Philistines have brought back the ark of the LORD; come down and take it up with you.”

1 Samuel 7

Israel Defeats the Philistines

1Then the men of aKirjath Jearim came and took the ark of the LORD, and brought it into the house of bAbinadab on the hill, and cconsecrated Eleazar his son to keep the ark of the LORD.

Samuel Judges Israel

2So it was that the ark remained in Kirjath Jearim a long time; it was there twenty years. And all the house of Israel lamented after the LORD.

3Then Samuel spoke to all the house of Israel, saying, “If you dreturn to the LORD with all your hearts, then eput away the foreign gods and the fAshtoreths1 from among you, and gprepare your hearts for the LORD, and hserve Him only; and He will deliver you from the hand of the Philistines.”

4So the children of Israel put away the iBaals and the 2Ashtoreths, and served the LORD only.

5And Samuel said, j“Gather all Israel to Mizpah, and kI will pray to the LORD for you.”

6So they gathered together at Mizpah, ldrew water, and poured it out before the LORD. And they mfasted that day, and said there, n“We have sinned against the LORD.” And Samuel judged the children of Israel at Mizpah.

7Now when the Philistines heard that the children of Israel had gathered together at Mizpah, the lords of the Philistines went up against Israel. And when the children of Israel heard of it, they were afraid of the Philistines.

8So the children of Israel said to Samuel, o“Do not cease to cry out to the LORD our God for us, that He may save us from the hand of the Philistines.”

9And Samuel took a psuckling lamb and offered it as a whole burnt offering to the LORD. Then qSamuel cried out to the LORD for Israel, and the LORD answered him.

10Now as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel. rBut the LORD thundered with a loud thunder upon the Philistines that day, and so confused them that they were overcome before Israel.

11And the men of Israel went out of Mizpah and pursued the Philistines, and 3drove them back as far as below Beth Car.

12Then Samuel stook a stone and set it up between Mizpah and Shen, and called its name 4Ebenezer, saying, “Thus far the LORD has helped us.”

13tSo the Philistines were subdued, and they udid not come anymore into the territory of Israel. And the hand of the LORD was against the Philistines all the days of Samuel.

14Then the cities which the Philistines had taken from Israel were restored to Israel, from Ekron to Gath; and Israel recovered its territory from the hands of the Philistines. Also there was peace between Israel and the Amorites.

15And Samuel vjudged Israel all the days of his life.

16He went from year to year on a circuit to Bethel, Gilgal, and Mizpah, and judged Israel in all those places.

17But whe always returned to Ramah, for his home was there. There he judged Israel, and there he xbuilt an altar to the LORD.

1 Samuel 8

Israel Demands a King

1Now it came to pass when Samuel was aold that he bmade his csons judges over Israel.

2The name of his firstborn was Joel, and the name of his second, Abijah; they were judges in Beersheba.

3But his sons ddid not walk in his ways; they turned aside eafter dishonest gain, ftook bribes, and perverted justice.

4Then all the elders of Israel gathered together and came to Samuel at Ramah,

5and said to him, “Look, you are old, and your sons do not walk in your ways. Now gmake us a king to judge us like all the nations.”

6But the thing hdispleased Samuel when they said, “Give us a king to judge us.” So Samuel iprayed to the LORD.

7And the LORD said to Samuel, “Heed the voice of the people in all that they say to you; for jthey have not rejected you, but kthey have rejected Me, that I should not reign over them.

8“According to all the works which they have done since the day that I brought them up out of Egypt, even to this day—with which they have forsaken Me and served other gods—so they are doing to you also.

9“Now therefore, heed their voice. However, you shall solemnly forewarn them, and lshow them the behavior of the king who will reign over them.”

10So Samuel told all the words of the LORD to the people who asked him for a king.

11And he said, m“This will be the behavior of the king who will reign over you: He will take your nsons and appoint them for his own ochariots and to be his horsemen, and some will run before his chariots.

12“He will pappoint captains over his thousands and captains over his fifties, will set some to plow his ground and reap his harvest, and some to make his weapons of war and equipment for his chariots.

13“He will take your daughters to be perfumers, cooks, and bakers.

14“And qhe will take the best of your fields, your vineyards, and your olive groves, and give them to his servants.

15“He will take a tenth of your grain and your vintage, and give it to his officers and servants.

16“And he will take your male servants, your female servants, your finest 1young men, and your donkeys, and put them to his work.

17“He will take a tenth of your sheep. And you will be his servants.

18“And you will cry out in that day because of your king whom you have chosen for yourselves, and the LORD rwill not hear you in that day.”

19Nevertheless the people srefused to obey the voice of Samuel; and they said, “No, but we will have a king over us,

20“that we also may be tlike all the nations, and that our king may judge us and go out before us and fight our battles.”

21And Samuel heard all the words of the people, and he repeated them in the hearing of the LORD.

22So the LORD said to Samuel, u“Heed their voice, and make them a king.” And Samuel said to the men of Israel, “Every man go to his city.”

1 Samuel 9

Saul Chosen to Be King

1There was a man of Benjamin whose name was aKish the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of 1power.

2And he had a choice and handsome son whose name was Saul. There was not a more handsome person than he among the children of Israel. bFrom his shoulders upward he was taller than any of the people.

3Now the donkeys of Kish, Saul’s father, were lost. And Kish said to his son Saul, “Please take one of the servants with you, and arise, go and look for the donkeys.”

4So he passed through the mountains of Ephraim and through the land of cShalisha, but they did not find them. Then they passed through the land of Shaalim, and they were not there. Then he passed through the land of the Benjamites, but they did not find them.

5When they had come to the land of dZuph, Saul said to his servant who was with him, “Come, let eus return, lest my father cease caring about the donkeys and become worried about us.”

6And he said to him, “Look now, there is in this city fa man of God, and he is an honorable man; gall that he says surely comes to pass. So let us go there; perhaps he can show us the way that we should go.”

7Then Saul said to his servant, “But look, if we go, hwhat shall we bring the man? For the bread in our vessels is all gone, and there is no present to bring to the man of God. What do we have?”

8And the servant answered Saul again and said, “Look, I have here at hand one-fourth of a shekel of silver. I will give that to the man of God, to tell us our way.”

9(Formerly in Israel, when a man iwent 2to inquire of God, he spoke thus: “Come, let us go to the seer”; for he who is now called a prophet was formerly called ja seer.)

10Then Saul said to his servant, 3“Well said; come, let us go.” So they went to the city where the man of God was.

11As they went up the hill to the city, kthey met some young women going out to draw water, and said to them, “Is the seer here?”

12And they answered them and said, “Yes, there he is, just ahead of you. Hurry now; for today he came to this city, because lthere is a sacrifice of the people today mon the high place.

13“As soon as you come into the city, you will surely find him before he goes up to the high place to eat. For the people will not eat until he comes, because he must bless the sacrifice; afterward those who are invited will eat. Now therefore, go up, for about this time you will find him.”

14So they went up to the city. As they were coming into the city, there was Samuel, coming out toward them on his way up to the high place.

15nNow the LORD had told Samuel in his ear the day before Saul came, saying,

16“Tomorrow about this time oI will send you a man from the land of Benjamin, pand you shall anoint him 4commander over My people Israel, that he may save My people from the hand of the Philistines; for I have qlooked upon My people, because their cry has come to Me.”

17So when Samuel saw Saul, the LORD said to him, r“There he is, the man of whom I spoke to you. This one shall reign over My people.”

18Then Saul drew near to Samuel in the gate, and said, “Please tell me, where is the seer’s house?”

19Samuel answered Saul and said, “I am the seer. Go up before me to the high place, for you shall eat with me today; and tomorrow I will let you go and will tell you all that is in your heart.

20“But as for syour donkeys that were lost three days ago, do not be anxious about them, for they have been found. And 5on whom tis all the desire of Israel? Is it not on you and on all your father’s house?”

21And Saul answered and said, u“Am I not a Benjamite, of the vsmallest of the tribes of Israel, and wmy family the least of all the families of the 6tribe of Benjamin? Why then do you speak like this to me?”

22Now Samuel took Saul and his servant and brought them into the hall, and had them sit in the place of honor among those who were invited; there were about thirty persons.

23And Samuel said to the cook, “Bring the portion which I gave you, of which I said to you, ‘Set it apart.’ ”

24So the cook took up xthe thigh with its upper part and set it before Saul. And Samuel said, “Here it is, what was kept back. It was set apart for you. Eat; for until this time it has been kept for you, since I said I invited the people.” So Saul ate with Samuel that day.

25When they had come down from the high place into the city, 7Samuel spoke with Saul on ythe top of the house.

26They arose early; and it was about the dawning of the day that Samuel called to Saul on the top of the house, saying, “Get up, that I may send you on your way.” And Saul arose, and both of them went outside, he and Samuel.

Saul Anointed King

27As they were going down to the outskirts of the city, Samuel said to Saul, “Tell the servant to go on ahead of us.” And he went on. “But you stand here 8awhile, that I may announce to you the word of God.”

1 Samuel 10

Samuel Anoints Saul

1Then aSamuel took a flask of oil and poured it on his head, band kissed him and said: “Is it not because cthe LORD has anointed you commander over dHis 1inheritance?

2“When you have departed from me today, you will find two men by eRachel’s tomb in the territory of Benjamin fat Zelzah; and they will say to you, ‘The donkeys which you went to look for have been found. And now your father has ceased caring about the donkeys and is worrying about gyou, saying, “What shall I do about my son?” ’

3“Then you shall go on forward from there and come to the terebinth tree of Tabor. There three men going up hto God at Bethel will meet you, one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine.

4“And they will 2greet you and give you two loaves of bread, which you shall receive from their hands.

5“After that you shall come to the hill of God iwhere the Philistine garrison is. And it will happen, when you have come there to the city, that you will meet a group of prophets coming down jfrom the high place with a stringed instrument, a tambourine, a flute, and a harp before them; kand they will be prophesying.

6“Then lthe Spirit of the LORD will come upon you, and myou will prophesy with them and be turned into another man.

7“And let it be, when these nsigns come to you, that you do as the occasion demands; for oGod is with you.

8“You shall go down before me pto Gilgal; and surely I will come down to you to offer burnt offerings and make sacrifices of peace offerings. qSeven days you shall wait, till I come to you and show you what you should do.”

9So it was, when he had turned his back to go from Samuel, that God 3gave him another heart; and all those signs came to pass that day.

10rWhen they came there to the hill, there was sa group of prophets to meet him; then the Spirit of God came upon him, and he prophesied among them.

11And it happened, when all who knew him formerly saw that he indeed prophesied among the prophets, that the people said to one another, “What is this that has come upon the son of Kish? tIs Saul also among the prophets?”

12Then a man from there answered and said, “But uwho is their father?” Therefore it became a proverb: “Is Saul also among the prophets?”

13And when he had finished prophesying, he went to the high place. Locations of Saul’s Military Campaigns

14Then Saul’s vuncle said to him and his servant, “Where did you go?” So he said, “To look for the donkeys. When we saw that they were nowhere to be found, we went to Samuel.”

15And Saul’s uncle said, “Tell me, please, what Samuel said to you.”

16So Saul said to his uncle, “He told us plainly that the donkeys had been wfound.” But about the matter of the kingdom, he did not tell him what Samuel had said.

Saul Proclaimed King

17Then Samuel called the people together xto the LORD yat Mizpah,

18and said to the children of Israel, z“Thus says the LORD God of Israel: ‘I brought up Israel out of Egypt, and delivered you from the hand of the Egyptians and from the hand of all kingdoms and from those who oppressed you.’

19a“But you have today rejected your God, who Himself saved you from all your adversities and your tribulations; and you have said to Him, ‘No, set a king over us!’ Now therefore, present yourselves before the LORD by your tribes and by your 4clans.”

20And when Samuel had bcaused all the tribes of Israel to come near, the tribe of Benjamin was chosen.

21When he had caused the tribe of Benjamin to come near by their families, the family of Matri was chosen. And Saul the son of Kish was chosen. But when they sought him, he could not be found.

22Therefore they cinquired of the LORD further, “Has the man come here yet?” And the LORD answered, “There he is, hidden among the equipment.”

23So they ran and brought him from there; and when he stood among the people, dhe was taller than any of the people from his shoulders upward.

24And Samuel said to all the people, “Do you see him ewhom the LORD has chosen, that there is no one like him among all the people?” So all the people shouted and said, f“Long5 live the king!”

25Then Samuel explained to the people gthe behavior of royalty, and wrote it in a book and laid it up before the LORD. And Samuel sent all the people away, every man to his house.

26And Saul also went home hto Gibeah; and valiant men went with him, whose hearts God had touched.

27iBut some jrebels said, “How can this man save us?” So they despised him, kand brought him no presents. But he 6held his peace.

1 Samuel 11

Saul Saves Jabesh Gilead

1Then aNahash the Ammonite came up and 1encamped against bJabesh Gilead; and all the men of Jabesh said to Nahash, c“Make a covenant with us, and we will serve you.”

2And Nahash the Ammonite answered them, “On this condition I will make a covenant with you, that I may put out all your right eyes, and bring dreproach on all Israel.”

3Then the elders of Jabesh said to him, “Hold off for seven days, that we may send messengers to all the territory of Israel. And then, if there is no one to 2save us, we will come out to you.”

4So the messengers came eto Gibeah of Saul and told the news in the hearing of the people. And fall the people lifted up their voices and wept.

5Now there was Saul, coming behind the herd from the field; and Saul said, “What troubles the people, that they weep?” And they told him the words of the men of Jabesh.

6gThen the Spirit of God came upon Saul when he heard this news, and his anger was greatly aroused.

7So he took a yoke of oxen and hcut them in pieces, and sent them throughout all the territory of Israel by the hands of messengers, saying, i“Whoever does not go out with Saul and Samuel to battle, so it shall be done to his oxen.” And the fear of the LORD fell on the people, and they came out 3with one consent.

8When he numbered them in jBezek, the children kof Israel were three hundred thousand, and the men of Judah thirty thousand.

9And they said to the messengers who came, “Thus you shall say to the men of Jabesh Gilead: ‘Tomorrow, by the time the sun is hot, you shall have help.’ ” Then the messengers came and reported it to the men of Jabesh, and they were glad.

10Therefore the men of Jabesh said, “Tomorrow we will come out to you, and you may do with us whatever seems good to you.”

11So it was, on the next day, that lSaul put the people min three companies; and they came into the midst of the camp in the morning watch, and killed Ammonites until the heat of the day. And it happened that those who survived were scattered, so that no two of them were left together.

12Then the people said to Samuel, n“Who is he who said, ‘Shall Saul reign over us?’ oBring the men, that we may put them to death.”

13But Saul said, p“Not a man shall be put to death this day, for today qthe LORD has accomplished salvation in Israel.”

14Then Samuel said to the people, “Come, let us go rto Gilgal and renew the kingdom there.”

15So all the people went to Gilgal, and there they made Saul king sbefore the LORD in Gilgal. tThere they made sacrifices of peace offerings before the LORD, and there Saul and all the men of Israel rejoiced greatly.

1 Samuel 12

Samuel’s Address at Saul’s Coronation

1Now Samuel said to all Israel: “Indeed I have 1heeded ayour voice in all that you said to me, and bhave made a king over you.

2“And now here is the king, cwalking before you; dand I am old and grayheaded, and look, my sons are with you. I have walked before you from my childhood to this day.

3“Here I am. Witness against me before the LORD and before eHis anointed: fWhose ox have I taken, or whose donkey have I taken, or whom have I cheated? Whom have I oppressed, or from whose hand have I received any gbribe with which to hblind my eyes? I will restore it to you.”

4And they said, i“You have not cheated us or oppressed us, nor have you taken anything from any man’s hand.”

5Then he said to them, “The LORD is witness against you, and His anointed is witness this day, jthat you have not found anything kin my hand.” And they answered, “He is witness.”

6Then Samuel said to the people, l“It is the LORD who raised up Moses and Aaron, and who brought your fathers up from the land of Egypt.

7“Now therefore, stand still, that I may mreason with you before the LORD concerning all the nrighteous acts of the LORD which He did to you and your fathers:

8o“When Jacob had gone into 2Egypt, and your fathers pcried out to the LORD, then the LORD qsent Moses and Aaron, who brought your fathers out of Egypt and made them dwell in this place.

9“And when they rforgot the LORD their God, He sold them into the hand of sSisera, commander of the army of Hazor, into the hand of the tPhilistines, and into the hand of the king of uMoab; and they fought against them.

10“Then they cried out to the LORD, and said, v‘We have sinned, because we have forsaken the LORD wand served the Baals and 3Ashtoreths; but now deliver us from the hand of our enemies, and we will serve You.’

11“And the LORD sent 4Jerubbaal, 5Bedan, xJephthah, and ySamuel,6 and delivered you out of the hand of your enemies on every side; and you dwelt in safety.

12“And when you saw that zNahash king of the Ammonites came against you, ayou said to me, ‘No, but a king shall reign over us,’ when bthe LORD your God was your king.

13“Now therefore, chere is the king dwhom you have chosen and whom you have desired. And take note, ethe LORD has set a king over you.

14“If you ffear the LORD and serve Him and obey His voice, and do not rebel against the commandment of the LORD, then both you and the king who reigns over you will continue following the LORD your God.

15“However, if you do gnot obey the voice of the LORD, but hrebel against the commandment of the LORD, then the hand of the LORD will be against you, as it was against your fathers.

16“Now therefore, istand and see this great thing which the LORD will do before your eyes:

17“Is today not the jwheat harvest? kI will call to the LORD, and He will send thunder and lrain, that you may perceive and see that myour wickedness is great, which you have done in the sight of the LORD, in asking a king for yourselves.”

18So Samuel called to the LORD, and the LORD sent thunder and rain that day; and nall the people greatly feared the LORD and Samuel.

19And all the people said to Samuel, o“Pray for your servants to the LORD your God, that we may not die; for we have added to all our sins the evil of asking a king for ourselves.”

20Then Samuel said to the people, “Do not fear. You have done all this wickedness; pyet do not turn aside from following the LORD, but serve the LORD with all your heart.

21“And qdo not turn aside; rfor then you would go after empty things which cannot profit or deliver, for they are nothing.

22“For sthe LORD will not forsake tHis people, ufor His great name’s sake, because vit has pleased the LORD to make you His people.

23“Moreover, as for me, far be it from me that I should sin against the LORD win ceasing to pray for you; but xI will teach you the ygood and the right way.

24z“Only fear the LORD, and serve Him in truth with all your heart; for aconsider what bgreat things He has done for you.

25“But if you still do wickedly, cyou shall be swept away, dboth you and your king.”

1 Samuel 13

Saul’s Unlawful Sacrifice

1Saul 1reigned one year; and when he had reigned two years over Israel,

2Saul chose for himself three thousand men of Israel. Two thousand were with Saul in aMichmash and in the mountains of Bethel, and a thousand were with bJonathan in cGibeah of Benjamin. The rest of the people he sent away, every man to his tent.

3And Jonathan attacked dthe garrison of the Philistines that was in eGeba, and the Philistines heard of it. Then Saul blew the trumpet throughout all the land, saying, “Let the Hebrews hear!”

4Now all Israel heard it said that Saul had attacked a garrison of the Philistines, and that Israel had also become 2an abomination to the Philistines. And the people were called together to Saul at Gilgal.

5Then the Philistines gathered together to fight with Israel, 3thirty thousand chariots and six thousand horsemen, and people fas the sand which is on the seashore in multitude. And they came up and encamped in Michmash, to the east of gBeth Aven.

6When the men of Israel saw that they were in danger (for the people were distressed), then the people hhid in caves, in thickets, in rocks, in holes, and in pits.

7And some of the Hebrews crossed over the Jordan to the iland of Gad and Gilead. As for Saul, he was still in Gilgal, and all the people followed him trembling.

8jThen he waited seven days, according to the time set by Samuel. But Samuel did not come to Gilgal; and the people were scattered from him.

9So Saul said, “Bring a burnt offering and peace offerings here to me.” And he offered the burnt offering.

10Now it happened, as soon as he had finished presenting the burnt offering, that Samuel came; and Saul went out to meet him, that he might 4greet him.

11And Samuel said, “What have you done?” Saul said, “When I saw that the people were scattered from me, and that you did not come within the days appointed, and that the Philistines gathered together at Michmash,

12“then I said, ‘The Philistines will now come down on me at Gilgal, and I have not made supplication to the LORD.’ Therefore I felt compelled, and offered a burnt offering.”

13And Samuel said to Saul, k“You have done foolishly. lYou have not kept the commandment of the LORD your God, which He commanded you. For now the LORD would have established your kingdom over Israel forever.

14m“But now your kingdom shall not continue. nThe LORD has sought for Himself a man oafter His own heart, and the LORD has commanded him to be commander over His people, because you have pnot kept what the LORD commanded you.”

15Then Samuel arose and went up from Gilgal to Gibeah of 5Benjamin. And Saul numbered the people present with him, qabout six hundred men.

No Weapons for the Army

16Saul, Jonathan his son, and the people present with them remained in 6Gibeah of Benjamin. But the Philistines encamped in Michmash.

17Then raiders came out of the camp of the Philistines in three companies. One company turned onto the road to rOphrah, to the land of Shual,

18another company turned to the road to sBeth Horon, and another company turned to the road of the border that overlooks the Valley of tZeboim toward the wilderness.

19Now uthere was no blacksmith to be found throughout all the land of Israel, for the Philistines said, “Lest the Hebrews make swords or spears.”

20But all the Israelites would go down to the Philistines to sharpen each man’s plowshare, his mattock, his ax, and his sickle;

21and the charge for a sharpening was a 7pim for the plowshares, the mattocks, the forks, and the axes, and to set the points of the goads.

22So it came about, on the day of battle, that vthere was neither sword nor spear found in the hand of any of the people who were with Saul and Jonathan. But they were found with Saul and Jonathan his son.

23wAnd the garrison of the Philistines went out to the pass of Michmash.

1 Samuel 14

Jonathan Defeats the Philistines

1Now it happened one day that Jonathan the son of Saul said to the young man who 1bore his armor, “Come, let us go over to the Philistines’ garrison that is on the other side.” But he did not tell his father.

2And Saul was sitting in the outskirts of aGibeah under a pomegranate tree which is in Migron. The people who were with him were about six hundred men.

3bAhijah the son of Ahitub, cIchabod’s brother, the son of Phinehas, the son of Eli, the LORD’s priest in Shiloh, was dwearing an ephod. But the people did not know that Jonathan had gone.

4Between the passes, by which Jonathan sought to go over eto the Philistines’ garrison, there was a sharp rock on one side and a sharp rock on the other side. And the name of one was Bozez, and the name of the other Seneh.

5The front of one faced northward opposite Michmash, and the other southward opposite Gibeah.

6Then Jonathan said to the young man who bore his armor, “Come, let us go over to the garrison of these funcircumcised; it may be that the LORD will work for us. For nothing restrains the LORD gfrom saving by many or by few.”

7So his armorbearer said to him, “Do all that is in your heart. Go then; here I am with you, according to your heart.”

8Then Jonathan said, “Very well, let us cross over to these men, and we will show ourselves to them.

9“If they say thus to us, ‘Wait until we come to you,’ then we will stand still in our place and not go up to them.

10“But if they say thus, ‘Come up to us,’ then we will go up. For the LORD has delivered them into our hand, and hthis will be a sign to us.”

11So both of them showed themselves to the garrison of the Philistines. And the Philistines said, “Look, the Hebrews are coming out of the holes where they have ihidden.”

12Then the men of the garrison called to Jonathan and his armorbearer, and said, “Come up to us, and we will 2show you something.” Jonathan said to his armorbearer, “Come up after me, for the LORD has delivered them into the hand of Israel.”

13And Jonathan climbed up on his hands and knees with his armorbearer after him; and they jfell before Jonathan. And as he came after him, his armorbearer killed them.

14That first slaughter which Jonathan and his armorbearer made was about twenty men within about 3half an acre of land.

15And kthere was 4trembling in the camp, in the field, and among all the people. The garrison and lthe raiders also trembled; and the earth quaked, so that it was ma very great trembling.

16Now the watchmen of Saul in Gibeah of Benjamin looked, and there was the multitude, melting away; and they nwent here and there.

17Then Saul said to the people who were with him, “Now call the roll and see who has gone from us.” And when they had called the roll, surprisingly, Jonathan and his armorbearer were not there.

18And Saul said to Ahijah, “Bring the 5ark of God here” (for at that time the ark of God was with the children of Israel).

19Now it happened, while Saul otalked to the priest, that the noise which was in the camp of the Philistines continued to increase; so Saul said to the priest, “Withdraw your hand.”

20Then Saul and all the people who were with him assembled, and they went to the battle; and indeed pevery man’s sword was against his neighbor, and there was very great confusion.

21Moreover the Hebrews who were with the Philistines before that time, who went up with them into the camp from the surrounding country, they also joined the Israelites who were with Saul and Jonathan.

22Likewise all the men of Israel who qhad hidden in the mountains of Ephraim, when they heard that the Philistines fled, they also followed hard after them in the battle.

23rSo the LORD saved Israel that day, and the battle shifted sto Beth Aven.

Saul’s Rash Oath

24And the men of Israel were distressed that day, for Saul had tplaced the people under oath, saying, “Cursed is the man who eats any food until evening, before I have taken vengeance on my enemies.” So none of the people tasted food.

25uNow all the people of the land came to a forest; and there was vhoney on the ground.

26And when the people had come into the woods, there was the honey, dripping; but no one put his hand to his mouth, for the people feared the oath.

27But Jonathan had not heard his father charge the people with the oath; therefore he stretched out the end of the rod that was in his hand and dipped it in a honeycomb, and put his hand to his mouth; and his 6countenance brightened.

28Then one of the people said, “Your father strictly charged the people with an oath, saying, ‘Cursed is the man who eats food this day.’ ” And the people were faint.

29But Jonathan said, “My father has troubled the land. Look now, how my countenance has brightened because I tasted a little of this honey.

30“How much better if the people had eaten freely today of the spoil of their enemies which they found! For now would there not have been a much greater slaughter among the Philistines?”

31Now they had 7driven back the Philistines that day from Michmash to Aijalon. So the people were very faint.

32And the people rushed on the 8spoil, and took sheep, oxen, and calves, and slaughtered them on the ground; and the people ate them wwith the blood.

33Then they told Saul, saying, “Look, the people are sinning against the LORD by eating with the blood!” So he said, “You have dealt treacherously; roll a large stone to me this day.”

34Then Saul said, “Disperse yourselves among the people, and say to them, ‘Bring me here every man’s ox and every man’s sheep, slaughter them here, and eat; and do not sin against the LORD by eating with the blood.’ ” So every one of the people brought his ox with him that night, and slaughtered it there.

35Then Saul xbuilt an altar to the LORD. This was the first altar that he built to the LORD.

36Now Saul said, “Let us go down after the Philistines by night, and plunder them until the morning light; and let us not leave a man of them.” And they said, “Do whatever seems good to you.” Then the priest said, “Let us draw near to God here.”

37So Saul yasked counsel of God, “Shall I go down after the Philistines? Will You deliver them into the hand of Israel?” But zHe did not answer him that day.

38And Saul said, a“Come over here, all you chiefs of the people, and know and see what this sin was today.

39“For bas the LORD lives, who saves Israel, though it be in Jonathan my son, he shall surely die.” But not a man among all the people answered him.

40Then he said to all Israel, “You be on one side, and my son Jonathan and I will be on the other side.” And the people said to Saul, “Do what seems good to you.”

41Therefore Saul said to the LORD God of Israel, c“Give9 a perfect lot.” dSo Saul and Jonathan were taken, but the people escaped.

42And Saul said, “Cast lots between my son Jonathan and me.” So Jonathan was taken.

43Then Saul said to Jonathan, e“Tell me what you have done.” And Jonathan told him, and said, f“I only tasted a little honey with the end of the rod that was in my hand. So now I must die!”

44Saul answered, g“God do so and more also; hfor you shall surely die, Jonathan.”

45But the people said to Saul, “Shall Jonathan die, who has accomplished this great deliverance in Israel? Certainly not! iAs the LORD lives, not one hair of his head shall fall to the ground, for he has worked jwith God this day.” So the people rescued Jonathan, and he did not die.

46Then Saul returned from pursuing the Philistines, and the Philistines went to their own place.

Saul’s Continuing Wars

47So Saul established his sovereignty over Israel, and fought against all his enemies on every side, against Moab, against the people of kAmmon, against Edom, against the kings of lZobah, and against the Philistines. Wherever he turned, he 10harassed them.

48And he gathered an army and mattacked11 the Amalekites, and delivered Israel from the hands of those who plundered them.

49nThe sons of Saul were Jonathan, 12Jishui, and Malchishua. And the names of his two daughters were these: the name of the firstborn Merab, and the name of the younger oMichal.

50The name of Saul’s wife was Ahinoam the daughter of Ahimaaz. And the name of the commander of his army was Abner the son of Ner, Saul’s puncle.

51qKish was the father of Saul, and Ner the father of Abner was the son of Abiel.

52Now there was fierce war with the Philistines all the days of Saul. And when Saul saw any strong man or any valiant man, rhe took him for himself.

1 Samuel 15

Saul Spares King Agag

1Samuel also said to Saul, a“The LORD sent me to anoint you king over His people, over Israel. Now therefore, heed the voice of the words of the LORD.

2“Thus says the LORD of hosts: ‘I will punish Amalek for what he did to Israel, bhow he ambushed him on the way when he came up from Egypt.

3‘Now go and cattack1 Amalek, and dutterly destroy all that they have, and do not spare them. But kill both man and woman, infant and nursing child, ox and sheep, camel and donkey.’ ”

4So Saul gathered the people together and numbered them in Telaim, two hundred thousand foot soldiers and ten thousand men of Judah.

5And Saul came to a city of Amalek, and lay in wait in the valley.

6Then Saul said to ethe Kenites, f“Go, depart, get down from among the Amalekites, lest I destroy you with them. For gyou showed kindness to all the children of Israel when they came up out of Egypt.” So the Kenites departed from among the Amalekites.

7hAnd Saul attacked the Amalekites, from iHavilah all the way to jShur, which is east of Egypt.

8kHe also took Agag king of the Amalekites alive, and lutterly destroyed all the people with the edge of the sword.

9But Saul and the people mspared Agag and the best of the sheep, the oxen, the fatlings, the lambs, and all that was good, and were unwilling to utterly destroy them. But everything despised and worthless, that they utterly destroyed.

Saul Rejected as King

10Now the word of the LORD came to Samuel, saying,

11n“I greatly regret that I have set up Saul as king, for he has oturned back from following Me, pand has not performed My commandments.” And it qgrieved Samuel, and he cried out to the LORD all night.

12So when Samuel rose early in the morning to meet Saul, it was told Samuel, saying, “Saul went to rCarmel, and indeed, he set up a monument for himself; and he has gone on around, passed by, and gone down to Gilgal.”

13Then Samuel went to Saul, and Saul said to him, s“Blessed are you of the LORD! I have performed the commandment of the LORD.”

14But Samuel said, “What then is this bleating of the sheep in my ears, and the lowing of the oxen which I hear?”

15And Saul said, “They have brought them from the Amalekites; tfor the people spared the best of the sheep and the oxen, to sacrifice to the LORD your God; and the rest we have utterly destroyed.” Before David Became King

16Then Samuel said to Saul, “Be quiet! And I will tell you what the LORD said to me last night.” And he said to him, “Speak on.”

17So Samuel said, u“When you were little in your own eyes, were you not head of the tribes of Israel? And did not the LORD anoint you king over Israel?

18“Now the LORD sent you on a mission, and said, ‘Go, and utterly destroy the sinners, the Amalekites, and fight against them until they are 2consumed.’

19“Why then did you not obey the voice of the LORD? Why did you swoop down on the 3spoil, and do evil in the sight of the LORD?”

20And Saul said to Samuel, v“But I have obeyed the voice of the LORD, and gone on the mission on which the LORD sent me, and brought back Agag king of Amalek; I have utterly destroyed the Amalekites.

21w“But the people took of the plunder, sheep and oxen, the best of the things which should have been utterly destroyed, to sacrifice to the LORD your God in Gilgal.”

22So Samuel said:

x“Has the LORD as great delight in burnt offerings and sacrifices,

As in obeying the voice of the LORD?

Behold, yto obey is better than sacrifice,

And to heed than the fat of rams.

23For rebellion is as the sin of 4witchcraft,

And stubbornness is as iniquity and idolatry.

Because you have rejected the word of the LORD,

z He also has rejected you from being king.”

24aThen Saul said to Samuel, “I have sinned, for I have transgressed the commandment of the LORD and your words, because I bfeared the people and obeyed their voice.

25“Now therefore, please pardon my sin, and return with me, that I may worship the LORD.”

26But Samuel said to Saul, “I will not return with you, cfor you have rejected the word of the LORD, and the LORD has rejected you from being king over Israel.”

27And as Samuel turned around to go away, dSaul seized the edge of his robe, and it tore.

28So Samuel said to him, e“The LORD has torn the kingdom of Israel from you today, and has given it to a neighbor of yours, who is better than you.

29“And also the Strength of Israel fwill not lie nor relent. For He is not a man, that He should relent.”

30Then he said, “I have sinned; yet ghonor me now, please, before the elders of my people and before Israel, and return with me, that I may worship the LORD your God.”

31So Samuel turned back after Saul, and Saul worshiped the LORD.

32Then Samuel said, “Bring Agag king of the Amalekites here to me.” So Agag came to him cautiously. And Agag said, “Surely the bitterness of death is past.”

33But Samuel said, h“As your sword has made women childless, so shall your mother be childless among women.” And Samuel hacked Agag in pieces before the LORD in Gilgal.

34Then Samuel went to iRamah, and Saul went up to his house at jGibeah of Saul.

35And kSamuel went no more to see Saul until the day of his death. Nevertheless Samuel mourned for Saul, and the LORD regretted that He had made Saul king over Israel.

1 Samuel 16

David Anointed King

1Now the LORD said to Samuel, a“How long will you mourn for Saul, seeing I have rejected him from reigning over Israel? bFill your horn with oil, and go; I am sending you to cJesse the Bethlehemite. For dI have 1provided Myself a king among his sons.”

2And Samuel said, “How can I go? If Saul hears it, he will kill me.” But the LORD said, “Take a heifer with you, and say, e‘I have come to sacrifice to the LORD.’

3“Then invite Jesse to the sacrifice, and I will show you what you shall do; you shall anoint for Me the one I name to you.”

4So Samuel did what the LORD said, and went to Bethlehem. And the elders of the town ftrembled at his coming, and said, g“Do you come peaceably?”

5And he said, “Peaceably; I have come to sacrifice to the LORD. hSanctify2 yourselves, and come with me to the sacrifice.” Then he consecrated Jesse and his sons, and invited them to the sacrifice.

6So it was, when they came, that he looked at iEliab and jsaid, “Surely the LORD’s anointed is before Him!”

7But the LORD said to Samuel, k“Do not look at his appearance or at his physical stature, because I have 3refused him. lFor4 the LORD does not see as man sees; for man mlooks at the outward appearance, but the LORD looks at the nheart.”

8So Jesse called Abinadab, and made him pass before Samuel. And he said, “Neither has the LORD chosen this one.”

9Then Jesse made Shammah pass by. And he said, “Neither has the LORD chosen this one.”

10Thus Jesse made seven of his sons pass before Samuel. And Samuel said to Jesse, “The LORD has not chosen these.”

11And Samuel said to Jesse, “Are all the young men here?” Then he said, “There remains yet the youngest, and there he is, keeping the osheep.” And Samuel said to Jesse, “Send and bring him. For we will not 5sit down till he comes here.”

12So he sent and brought him in. Now he was pruddy, qwith 6bright eyes, and good-looking. rAnd the LORD said, “Arise, anoint him; for this is the one!”

13Then Samuel took the horn of oil and anointed him in the midst of his brothers; and sthe Spirit of the LORD came upon David from that day forward. So Samuel arose and went to Ramah.

A Distressing Spirit Troubles Saul

14tBut the Spirit of the LORD departed from Saul, and ua distressing spirit from the LORD troubled him.

15And Saul’s servants said to him, “Surely, a distressing spirit from God is troubling you.

16“Let our master now command your servants, who are before you, to seek out a man who is a skillful player on the harp. And it shall be that he will vplay it with his hand when the 7distressing spirit from God is upon you, and you shall be well.”

17So Saul said to his servants, 8“Provide me now a man who can play well, and bring him to me.”

18Then one of the servants answered and said, “Look, I have seen a son of Jesse the Bethlehemite, who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and wthe LORD is with him.”

19Therefore Saul sent messengers to Jesse, and said, “Send me your son David, who is with the sheep.”

20And Jesse xtook a donkey loaded with bread, a skin of wine, and a young goat, and sent them by his son David to Saul.

21So David came to Saul and ystood before him. And he loved him greatly, and he became his armorbearer.

22Then Saul sent to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.”

23And so it was, whenever the spirit from God was upon Saul, that David would take a harp and play it with his hand. Then Saul would become refreshed and well, and the distressing spirit would depart from him.

1 Samuel 17

David and Goliath

1Now the Philistines gathered their armies together to battle, and were gathered at aSochoh, which belongs to Judah; they encamped between Sochoh and Azekah, in Ephes Dammim.

2And Saul and the men of Israel were gathered together, and they encamped in the Valley of Elah, and drew up in battle array against the Philistines.

3The Philistines stood on a mountain on one side, and Israel stood on a mountain on the other side, with a valley between them.

4And a champion went out from the camp of the Philistines, named bGoliath, from cGath, whose height was six cubits and a span.

5He had a bronze helmet on his head, and he was 1armed with a coat of mail, and the weight of the coat was five thousand shekels of bronze.

6And he had bronze armor on his legs and a bronze javelin between his shoulders.

7Now the staff of his spear was like a weaver’s beam, and his iron spearhead weighed six hundred shekels; and a shield-bearer went before him.

8Then he stood and cried out to the armies of Israel, and said to them, “Why have you come out to line up for battle? Am I not a Philistine, and you the dservants of Saul? Choose a man for yourselves, and let him come down to me.

9“If he is able to fight with me and kill me, then we will be your servants. But if I prevail against him and kill him, then you shall be our servants and eserve us.”

10And the Philistine said, “I fdefy the armies of Israel this day; give me a man, that we may fight together.”

11When Saul and all Israel heard these words of the Philistine, they were dismayed and greatly afraid.

12Now David was gthe son of that hEphrathite of Bethlehem Judah, whose name was Jesse, and who had ieight sons. And the man was old, advanced in years, in the days of Saul.

13The three oldest sons of Jesse had gone to follow Saul to the battle. The jnames of his three sons who went to the battle were Eliab the firstborn, next to him Abinadab, and the third Shammah.

14David was the youngest. And the three oldest followed Saul.

15But David occasionally went and returned from Saul kto feed his father’s sheep at Bethlehem.

16And the Philistine drew near and presented himself forty days, morning and evening.

17Then Jesse said to his son David, “Take now for your brothers an ephah of this dried grain and these ten loaves, and run to your brothers at the camp.

18“And carry these ten cheeses to the captain of their thousand, and lsee how your brothers fare, and bring back news of them.”

19Now Saul and they and all the men of Israel were in the Valley of Elah, fighting with the Philistines.

20So David rose early in the morning, left the sheep with a keeper, and took the things and went as Jesse had commanded him. And he came to the camp as the army was going out to the fight and shouting for the battle.

21For Israel and the Philistines had drawn up in battle array, army against army.

22And David left his supplies in the hand of the supply keeper, ran to the army, and came and greeted his brothers.

23Then as he talked with them, there was the champion, the Philistine of Gath, Goliath by name, coming up from the armies of the Philistines; and he spoke maccording to the same words. So David heard them.

24And all the men of Israel, when they saw the man, fled from him and were dreadfully afraid.

25So the men of Israel said, “Have you seen this man who has come up? Surely he has come up to defy Israel; and it shall be that the man who kills him the king will enrich with great riches, nwill give him his daughter, and give his father’s house exemption from taxes in Israel.”

26Then David spoke to the men who stood by him, saying, “What shall be done for the man who kills this Philistine and takes away othe reproach from Israel? For who is this puncircumcised Philistine, that he should qdefy the armies of rthe living God?”

27And the people answered him in this manner, saying, s“So shall it be done for the man who kills him.”

28Now Eliab his oldest brother heard when he spoke to the men; and Eliab’s tanger was aroused against David, and he said, “Why did you come down here? And with whom have you left those few sheep in the wilderness? I know your pride and the insolence of your heart, for you have come down to see the battle.”

29And David said, “What have I done now? uIs2 there not a cause?”

30Then he turned from him toward another and vsaid the same thing; and these people answered him as the first ones did.

31Now when the words which David spoke were heard, they reported them to Saul; and he sent for him.

32Then David said to Saul, w“Let no man’s heart fail because of him; xyour servant will go and fight with this Philistine.”

33And Saul said to David, y“You are not able to go against this Philistine to fight with him; for you are a youth, and he a man of war from his youth.”

34But David said to Saul, “Your servant used to keep his father’s sheep, and when a zlion or a bear came and took a lamb out of the flock,

35“I went out after it and struck it, and delivered the lamb from its mouth; and when it arose against me, I caught it by its beard, and struck and killed it.

36“Your servant has killed both lion and bear; and this uncircumcised Philistine will be like one of them, seeing he has defied the armies of the living God.”

37Moreover David said, a“The LORD, who delivered me from the paw of the lion and from the paw of the bear, He will deliver me from the hand of this Philistine.” And Saul said to David, b“Go, and the LORD be with you!”

38So Saul clothed David with his 3armor, and he put a bronze helmet on his head; he also clothed him with a coat of mail.

39David fastened his sword to his armor and tried to walk, for he had not tested them. And David said to Saul, “I cannot walk with these, for I have not tested them.” So David took them off.

40Then he took his staff in his hand; and he chose for himself five smooth stones from the brook, and put them in a shepherd’s bag, in a pouch which he had, and his sling was in his hand. And he drew near to the Philistine.

41So the Philistine came, and began drawing near to David, and the man who bore the shield went before him.

42And when the Philistine looked about and saw David, he cdisdained4 him; for he was only a youth, druddy and good-looking.

43So the Philistine esaid to David, “Am I a dog, that you come to me with sticks?” And the Philistine cursed David by his gods.

44And the Philistine fsaid to David, “Come to me, and I will give your flesh to the birds of the air and the beasts of the field!”

45Then David said to the Philistine, “You come to me with a sword, with a spear, and with a javelin. gBut I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have hdefied.

46“This day the LORD will deliver you into my hand, and I will strike you and take your head from you. And this day I will give ithe carcasses of the camp of the Philistines to the birds of the air and the wild beasts of the earth, jthat all the earth may know that there is a God in Israel.

47“Then all this assembly shall know that the LORD kdoes not save with sword and spear; for lthe battle is the LORD’s, and He will give you into our hands.”

48So it was, when the Philistine arose and came and drew near to meet David, that David hurried and mran toward the army to meet the Philistine.

49Then David put his hand in his bag and took out a stone; and he slung it and struck the Philistine in his forehead, so that the stone sank into his forehead, and he fell on his face to the earth.

50So David prevailed over the Philistine with a nsling and a stone, and struck the Philistine and killed him. But there was no sword in the hand of David.

51Therefore David ran and stood over the Philistine, took his osword and drew it out of its sheath and killed him, and cut off his head with it. And when the Philistines saw that their champion was dead, pthey fled.

52Now the men of Israel and Judah arose and shouted, and pursued the Philistines as far as the entrance of 5the valley and to the gates of Ekron. And the wounded of the Philistines fell along the road to qShaaraim, even as far as Gath and Ekron.

53Then the children of Israel returned from chasing the Philistines, and they plundered their tents.

54And David took the head of the Philistine and brought it to Jerusalem, but he put his armor in his tent.

55When Saul saw David going out against the Philistine, he said to rAbner, the commander of the army, “Abner, swhose son is this youth?” And Abner said, “As your soul lives, O king, I do not know.”

56So the king said, “Inquire whose son this young man is.”

57Then, as David returned from the slaughter of the Philistine, Abner took him and brought him before Saul twith the head of the Philistine in his hand.

58And Saul said to him, “Whose son are you, young man?” So David answered, u“I am the son of your servant Jesse the Bethlehemite.”

1 Samuel 18

Saul Resents David

1Now when he had finished speaking to Saul, athe 1soul of Jonathan was knit to the soul of David, band Jonathan loved him as his own soul.

2Saul took him that day, cand would not let him go home to his father’s house anymore.

3Then Jonathan and David made a dcovenant, because he loved him as his own soul.

4And Jonathan took off the robe that was on him and gave it to David, with his armor, even to his sword and his bow and his belt.

5So David went out wherever Saul sent him, and 2behaved wisely. And Saul set him over the men of war, and he was accepted in the sight of all the people and also in the sight of Saul’s servants.

6Now it had happened as they were coming home, when David was returning from the slaughter of the 3Philistine, that ethe women had come out of all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with joy, and with musical instruments.

7So the women fsang as they danced, and said:

g“Saul has slain his thousands,

And David his ten thousands.”

8Then Saul was very angry, and the saying hdispleased him; and he said, “They have ascribed to David ten thousands, and to me they have ascribed only thousands. Now what more can he have but ithe kingdom?”

9So Saul 4eyed David from that day forward.

10And it happened on the next day that jthe distressing spirit from God came upon Saul, kand he prophesied inside the house. So David lplayed music with his hand, as at other times; mbut there was a spear in Saul’s hand.

11And Saul ncast the spear, for he said, “I will pin David to the wall!” But David escaped his presence twice.

12Now Saul was oafraid of David, because pthe LORD was with him, but had qdeparted from Saul.

13Therefore Saul removed him from 5his presence, and made him his captain over a thousand; and rhe went out and came in before the people.

14And David behaved wisely in all his ways, and sthe LORD was with him.

15Therefore, when Saul saw that he behaved very wisely, he was afraid of him.

16But tall Israel and Judah loved David, because he went out and came in before them.

David Marries Michal

17Then Saul said to David, “Here is my older daughter Merab; uI will give her to you as a wife. Only be valiant for me, and fight vthe LORD’s battles.” For Saul thought, w“Let my hand not be against him, but let the hand of the Philistines be against him.”

18So David said to Saul, x“Who am I, and what is my life or my father’s family in Israel, that I should be son-in-law to the king?”

19But it happened at the time when Merab, Saul’s daughter, should have been given to David, that she was given to yAdriel the zMeholathite as a wife.

20aNow Michal, Saul’s daughter, loved David. And they told Saul, and the thing pleased him.

21So Saul said, “I will give her to him, that she may 6be a snare to him, and that bthe hand of the Philistines may be against him.” Therefore Saul said to David a second time, c“You shall be my son-in-law today.”

22And Saul commanded his servants, “Communicate with David secretly, and say, ‘Look, the king has delight in you, and all his servants love you. Now therefore, become the king’s son-in-law.’ ”

23So Saul’s servants spoke those words in the hearing of David. And David said, “Does it seem to you a light thing to be a king’s son-in-law, seeing I am a poor and lightly esteemed man?”

24And the servants of Saul told him, saying, 7“In this manner David spoke.”

25Then Saul said, “Thus you shall say to David: ‘The king does not desire any ddowry but one hundred foreskins of the Philistines, to take evengeance on the king’s enemies.’ ” But Saul fthought to make David fall by the hand of the Philistines.

26So when his servants told David these words, it pleased David well to become the king’s son-in-law. Now gthe days had not expired;

27therefore David arose and went, he and hhis men, and killed two hundred men of the Philistines. And iDavid brought their foreskins, and they gave them in full count to the king, that he might become the king’s son-in-law. Then Saul gave him Michal his daughter as a wife.

28Thus Saul saw and knew that the LORD was with David, and that Michal, Saul’s daughter, loved him;

29and Saul was still more afraid of David. So Saul became David’s enemy 8continually.

30Then the princes of the Philistines jwent out to war. And so it was, whenever they went out, that David kbehaved more wisely than all the servants of Saul, so that his name became highly esteemed.

1 Samuel 19

Saul Persecutes David

1Now Saul spoke to Jonathan his son and to all his servants, that they should kill aDavid; but Jonathan, Saul’s son, bdelighted greatly in David.

2So Jonathan told David, saying, “My father Saul seeks to kill you. Therefore please be on your guard until morning, and stay in a secret place and hide.

3“And I will go out and stand beside my father in the field where you are, and I will speak with my father about you. Then what I observe, I will tell cyou.”

4Thus Jonathan dspoke well of David to Saul his father, and said to him, “Let not the king esin against his servant, against David, because he has not sinned against you, and because his works have been very good toward you.

5“For he took his flife in his hands and gkilled the Philistine, and hthe LORD brought about a great deliverance for all Israel. You saw it and rejoiced. iWhy then will you jsin against innocent blood, to kill David without a cause?”

6So Saul heeded the voice of Jonathan, and Saul swore, “As the LORD lives, he shall not be killed.”

7Then Jonathan called David, and Jonathan told him all these things. So Jonathan brought David to Saul, and he was in his presence kas in times past.

8And there was war again; and David went out and fought with the Philistines, land struck them with a mighty blow, and they fled from him.

9Now mthe distressing spirit from the LORD came upon Saul as he sat in his house with his spear in his hand. And David was playing music with his hand.

10Then Saul sought to pin David to the wall with the spear, but he slipped away from Saul’s presence; and he drove the spear into the wall. So David fled and escaped that night.

11nSaul also sent messengers to David’s house to watch him and to kill him in the morning. And Michal, David’s wife, told him, saying, “If you do not save your life tonight, tomorrow you will be killed.”

12So Michal olet David down through a window. And he went and fled and escaped.

13And Michal took 1an image and laid it in the bed, put a cover of goats’ hair for his head, and covered it with clothes.

14So when Saul sent messengers to take David, she said, “He is sick.”

15Then Saul sent the messengers back to see David, saying, “Bring him up to me in the bed, that I may kill him.”

16And when the messengers had come in, there was the image in the bed, with a cover of goats’ hair for his head.

17Then Saul said to Michal, “Why have you deceived me like this, and sent my enemy away, so that he has escaped?” And Michal answered Saul, “He said to me, ‘Let me go! pWhy should I kill you?’ ”

18So David fled and escaped, and went to qSamuel at rRamah, and told him all that Saul had done to him. And he and Samuel went and stayed in Naioth.

19Now it was told Saul, saying, “Take note, David is at Naioth in Ramah!”

20Then sSaul sent messengers to take David. tAnd when they saw the group of prophets prophesying, and Samuel standing as leader over them, the Spirit of God came upon the messengers of Saul, and they also uprophesied.

21And when Saul was told, he sent other messengers, and they prophesied likewise. Then Saul sent messengers again the third time, and they prophesied also.

22Then he also went to Ramah, and came to the great well that is at Sechu. So he asked, and said, “Where are Samuel and David?” And someone said, “Indeed they are at Naioth in Ramah.”

23So he went there to Naioth in Ramah. Then vthe Spirit of God was upon him also, and he went on and prophesied until he came to Naioth in Ramah.

24wAnd he also stripped off his clothes and prophesied before Samuel in like manner, and lay down xnaked all that day and all that night. Therefore they say, y“Is Saul also among the prophets?”

1 Samuel 20

Jonathan’s Loyalty to David

1Then David fled from Naioth in Ramah, and went and said to Jonathan, “What have I done? What is my iniquity, and what is my sin before your father, that he seeks my life?”

2So Jonathan said to him, “By no means! You shall not die! Indeed, my father will do nothing either great or small without first telling me. And why should my father hide this thing from me? It is not so!”

3Then David took an oath again, and said, “Your father certainly knows that I have found favor in your eyes, and he has said, ‘Do not let Jonathan know this, lest he be grieved.’ But atruly, as the LORD lives and as your soul lives, there is but a step between me and death.”

4So Jonathan said to David, “Whatever you yourself desire, I will do it for you.”

5And David said to Jonathan, “Indeed tomorrow is the bNew Moon, and I should not fail to sit with the king to eat. But let me go, that I may chide in the field until the third day at evening.

6“If your father misses me at all, then say, ‘David earnestly asked permission of me that he might run over dto Bethlehem, his city, for there is a yearly sacrifice there for all the family.’

7e“If he says thus: ‘It is well,’ your servant will be safe. But if he is very angry, be sure that fevil is determined by him.

8“Therefore you shall gdeal kindly with your servant, for hyou have brought your servant into a covenant of the LORD with you. Nevertheless, iif there is iniquity in me, kill me yourself, for why should you bring me to your father?”

9But Jonathan said, “Far be it from you! For if I knew certainly that evil was determined by my father to come upon you, then would I not tell you?”

10Then David said to Jonathan, “Who will tell me, or what if your father answers you roughly?”

11And Jonathan said to David, “Come, let us go out into the field.” So both of them went out into the field.

12Then Jonathan said to David: “The LORD God of Israel is witness! When I have 1sounded out my father sometime tomorrow, or the third day, and indeed there is good toward David, and I do not send to you and tell you,

13“may jthe LORD do so and much more to Jonathan. But if it pleases my father to do you evil, then I will report it to you and send you away, that you may go in safety. And kthe LORD be with you as He has lbeen with my father.

14“And you shall not only show me the kindness of the LORD while I still live, that I may not die;

15“but myou shall not 2cut off your kindness from my 3house forever, no, not when the LORD has cut off every one of the enemies of David from the face of the earth.”

16So Jonathan made a covenant with the 4house of David, saying, n“Let the LORD require it at the hand of David’s enemies.”

17Now Jonathan again caused David to vow, because he loved him; ofor he loved him as he loved his own soul.

18Then Jonathan said to David, p“Tomorrow is the New Moon; and you will be missed, because your seat will be empty.

19“And when you have stayed three days, go down quickly and come to qthe place where you hid on the day of the deed; and remain by the stone Ezel.

20“Then I will shoot three arrows to the side, as though I shot at a target;

21“and there I will send a lad, saying, ‘Go, find the arrows.’ If I expressly say to the lad, ‘Look, the arrows are on this side of you; get them and come’—then, ras the LORD lives, there is safety for you and no harm.

22“But if I say thus to the young man, ‘Look, the arrows are beyond you’—go your way, for the LORD has sent you away.

23“And as for sthe matter which you and I have spoken of, indeed the LORD be between you and me forever.”

24Then David hid in the field. And when the New Moon had come, the king sat down to eat the feast.

25Now the king sat on his seat, as at other times, on a seat by the wall. And 5Jonathan arose, and Abner sat by Saul’s side, but David’s place was empty.

26Nevertheless Saul did not say anything that day, for he thought, “Something has happened to him; he is unclean, surely he is tunclean.”

27And it happened the next day, the second day of the month, that David’s place was empty. And Saul said to Jonathan his son, “Why has the son of Jesse not come to eat, either yesterday or today?”

28So Jonathan uanswered Saul, “David earnestly asked permission of me to go to Bethlehem.

29“And he said, ‘Please let me go, for our family has a sacrifice in the city, and my brother has commanded me to be there. And now, if I have found favor in your eyes, please let me get away and see my brothers.’ Therefore he has not come to the king’s table.”

30Then Saul’s anger was aroused against Jonathan, and he said to him, “You son of a perverse, rebellious woman! Do I not know that you have chosen the son of Jesse to your own shame and to the shame of your mother’s nakedness?

31“For as long as the son of Jesse lives on the earth, you shall not be established, nor your kingdom. Now therefore, send and bring him to me, for he 6shall surely die.”

32And Jonathan answered Saul his father, and said to him, v“Why should he be killed? What has he done?”

33Then Saul wcast a spear at him to 7kill him, xby which Jonathan knew that it was determined by his father to kill David.

34So Jonathan arose from the table in fierce anger, and ate no food the second day of the month, for he was grieved for David, because his father had treated him shamefully.

35And so it was, in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad was with him.

36Then he said to his lad, “Now run, find the arrows which I shoot.” As the lad ran, he shot an arrow beyond him.

37When the lad had come to the place where the arrow was which Jonathan had shot, Jonathan cried out after the lad and said, “Is not the arrow beyond you?”

38And Jonathan cried out after the lad, “Make haste, hurry, do not delay!” So Jonathan’s lad gathered up the arrows and came back to his master.

39But the lad did not know anything. Only Jonathan and David knew of the matter.

40Then Jonathan gave his 8weapons to his lad, and said to him, “Go, carry them to the city.”

41As soon as the lad had gone, David arose from a place toward the south, fell on his face to the ground, and bowed down three times. And they kissed one another; and they wept together, but David more so.

42Then Jonathan said to David, y“Go in peace, since we have both sworn in the name of the LORD, saying, ‘May the LORD be between you and me, and between your descendants and my descendants, forever.’ ” So he arose and departed, and Jonathan went into the city.

1 Samuel 21

David and the Holy Bread

1Now David came to Nob, to Ahimelech the priest. And aAhimelech was bafraid when he met David, and said to him, “Why are you alone, and no one is with you?”

2So David said to Ahimelech the priest, “The king has ordered me on some business, and said to me, ‘Do not let anyone know anything about the business on which I send you, or what I have commanded you.’ And I have directed my young men to such and such a place.

3“Now therefore, what have you on hand? Give me five loaves of bread in my hand, or whatever can be found.”

4And the priest answered David and said, “There is no 1common bread on hand; but there is choly2 bread, dif the young men have at least kept themselves from women.”

5Then David answered the priest, and said to him, “Truly, women have been kept from us about three days since I came out. And 3the evessels of the young men are holy, and the bread is in effect common, even though it was consecrated fin the vessel this day.”

6So the priest ggave him holy bread; for there was no bread there but the showbread hwhich had been taken from before the LORD, in order to put hot bread in its place on the day when it was taken away.

7Now a certain man of the servants of Saul was there that day, detained before the LORD. And his name was iDoeg, an Edomite, the chief of the herdsmen who belonged to Saul.

8And David said to Ahimelech, “Is there not here on hand a spear or a sword? For I have brought neither my sword nor my weapons with me, because the king’s business required haste.”

9So the priest said, “The sword of Goliath the Philistine, whom you killed in jthe Valley of Elah, kthere it is, wrapped in a cloth behind the ephod. If you will take that, take it. For there is no other except that one here.” And David said, “There is none like it; give it to me.”

David Flees to Gath

10Then David arose and fled that day from before Saul, and went to Achish the king of Gath.

11And lthe servants of Achish said to him, “Is this not David the king of the land? Did they not sing of him to one another in dances, saying:

m‘Saul has slain his thousands,

And David his ten thousands’?”

12Now David ntook these words 4to heart, and was very much afraid of Achish the king of Gath.

13So ohe changed his behavior before them, pretended 5madness in their hands, 6scratched on the doors of the gate, and let his saliva fall down on his beard.

14Then Achish said to his servants, “Look, you see the man is insane. Why have you brought him to me?

15“Have I need of madmen, that you have brought this fellow to play the madman in my presence? Shall this fellow come into my house?”

1 Samuel 22

David’s Four Hundred Men

1David therefore departed from there and aescaped bto the cave of Adullam. So when his brothers and all his father’s house heard it, they went down there to him.

2cAnd everyone who was in distress, everyone who was in debt, and everyone who was 1discontented gathered to him. So he became captain over them. And there were about dfour hundred men with him.

3Then David went from there to Mizpah of eMoab; and he said to the king of Moab, “Please let my father and mother come here with you, till I know what God will do for me.”

4So he brought them before the king of Moab, and they dwelt with him all the time that David was in the stronghold.

5Now the prophet fGad said to David, “Do not stay in the stronghold; depart, and go to the land of Judah.” So David departed and went into the forest of Hereth.

Saul Murders the Priests

6When Saul heard that David and the men who were with him had been discovered—now Saul was staying in gGibeah under a tamarisk tree in Ramah, with his spear in his hand, and all his servants standing about him—

7then Saul said to his servants who stood about him, “Hear now, you Benjamites! Will the son of Jesse hgive every one of you fields and vineyards, and make you all captains of thousands and captains of hundreds?

8“All of you have conspired against me, and there is no one who reveals to me that imy son has made a covenant with the son of Jesse; and there is not one of you who is sorry for me or reveals to me that my son has stirred up my servant against me, to lie in wait, as it is this day.”

9Then answered jDoeg the Edomite, who was set over the servants of Saul, and said, “I saw the son of Jesse going to Nob, to kAhimelech the son of lAhitub.

10m“And he inquired of the LORD for him, ngave him provisions, and gave him the sword of Goliath the Philistine.”

11So the king sent to call Ahimelech the priest, the son of Ahitub, and all his father’s house, the priests who were in Nob. And they all came to the king.

12And Saul said, “Hear now, son of Ahitub!” He answered, “Here I am, my lord.”

13Then Saul said to him, “Why have you conspired against me, you and the son of Jesse, in that you have given him bread and a sword, and have inquired of God for him, that he should rise against me, to lie in wait, as it is this day?”

14So Ahimelech answered the king and said, “And who among all your servants is as ofaithful as David, who is the king’s son-in-law, who goes at your bidding, and is honorable in your house?

15“Did I then begin to inquire of God for him? Far be it from me! Let not the king impute anything to his servant, or to any in the house of my father. For your servant knew nothing of all this, little or much.”

16And the king said, “You shall surely die, Ahimelech, you and all pyour father’s house!”

17Then the king said to the guards who stood about him, “Turn and kill the priests of the LORD, because their hand also is with David, and because they knew when he fled and did not tell it to me.” But the servants of the king qwould not lift their hands to strike the priests of the LORD.

18And the king said to Doeg, “You turn and kill the priests!” So Doeg the Edomite turned and 2struck the priests, and rkilled on that day eighty-five men who wore a linen ephod.

19sAlso Nob, the city of the priests, he struck with the edge of the sword, both men and women, children and nursing infants, oxen and donkeys and sheep—with the edge of the sword.

20tNow one of the sons of Ahimelech the son of Ahitub, named Abiathar, uescaped and fled after David.

21And Abiathar told David that Saul had killed the LORD’s priests.

22So David said to Abiathar, “I knew that day, when Doeg the Edomite was there, that he would surely tell Saul. I have caused the death of all the persons of your father’s 3house.

23“Stay with me; do not fear. vFor he who seeks my life seeks your life, but with me you shall be safe.”

1 Samuel 23

David Saves the City of Keilah

1Then they told David, saying, “Look, the Philistines are fighting against aKeilah, and they are robbing the threshing floors.”

2Therefore David binquired of the LORD, saying, “Shall I go and 1attack these Philistines?” And the LORD said to David, “Go and attack the Philistines, and save Keilah.”

3But David’s men said to him, “Look, we are afraid here in Judah. How much more then if we go to Keilah against the armies of the Philistines?”

4Then David inquired of the LORD once again. And the LORD answered him and said, “Arise, go down to Keilah. For I will deliver the Philistines into your hand.”

5And David and his men went to Keilah and cfought with the Philistines, struck them with a mighty blow, and took away their livestock. So David saved the inhabitants of Keilah.

6Now it happened, when Abiathar the son of Ahimelech dfled to David at Keilah, that he went down with an ephod in his hand.

7And Saul was told that David had gone to Keilah. So Saul said, “God has delivered him into my hand, for he has shut himself in by entering a town that has gates and bars.”

8Then Saul called all the people together for war, to go down to Keilah to besiege David and his men.

9When David knew that Saul plotted evil against him, ehe said to Abiathar the priest, “Bring the ephod here.”

10Then David said, “O LORD God of Israel, Your servant has certainly heard that Saul seeks to come to Keilah fto destroy the city for my sake.

11“Will the men of Keilah deliver me into his hand? Will Saul come down, as Your servant has heard? O LORD God of Israel, I pray, tell Your servant.” And the LORD said, “He will come down.”

12Then David said, “Will the men of Keilah 2deliver me and my men into the hand of Saul?” And the LORD said, “They will deliver you.”

13So David and his men, gabout six hundred, arose and departed from Keilah and went wherever they could go. Then it was told Saul that David had escaped from Keilah; so he halted the expedition.

David in Wilderness Strongholds

14And David stayed in strongholds in the wilderness, and remained in hthe mountains in the Wilderness of iZiph. Saul jsought him every day, but God did not deliver him into his hand.

15So David saw that Saul had come out to seek his life. And David was in the Wilderness of Ziph 3in a forest.

16Then Jonathan, Saul’s son, arose and went to David in the woods and 4strengthened his hand in God.

17And he said to him, k“Do not fear, for the hand of Saul my father shall not find you. You shall be king over Israel, and I shall be next to you. lEven my father Saul knows that.”

18So the two of them mmade a covenant before the LORD. And David stayed in the woods, and Jonathan went to his own house.

19Then the Ziphites ncame up to Saul at Gibeah, saying, “Is David not hiding with us in strongholds in the woods, in the hill of Hachilah, which is on the south of Jeshimon?

20“Now therefore, O king, come down according to all the desire of your soul to come down; and oour part shall be to deliver him into the king’s hand.”

21And Saul said, “Blessed are you of the LORD, for you have compassion on me.

22“Please go and find out for sure, and see the place where his hideout is, and who has seen him there. For I am told he is very crafty.

23“See therefore, and take knowledge of all the lurking places where he hides; and come back to me with certainty, and I will go with you. And it shall be, if he is in the land, that I will search for him throughout all the 5clans of Judah.”

24So they arose and went to Ziph before Saul. But David and his men were in the Wilderness pof Maon, in the plain on the south of Jeshimon.

25When Saul and his men went to seek him, they told David. Therefore he went down 6to the rock, and stayed in the Wilderness of Maon. And when Saul heard that, he pursued David in the Wilderness of Maon.

26Then Saul went on one side of the mountain, and David and his men on the other side of the mountain. qSo David made haste to get away from Saul, for Saul and his men rwere encircling David and his men to take them.

27sBut a messenger came to Saul, saying, “Hurry and come, for the Philistines have invaded the land!”

28Therefore Saul returned from pursuing David, and went against the Philistines; so they called that place 7the Rock of Escape.

29Then David went up from there and dwelt in strongholds at tEn Gedi.

1 Samuel 24

David Spares Saul

1Now it happened, awhen Saul had returned from following the Philistines, that it was told him, saying, “Take note! David is in the Wilderness of En Gedi.”

2Then Saul took three thousand chosen men from all Israel, and bwent to seek David and his men on the Rocks of the Wild Goats.

3So he came to the sheepfolds by the road, where there was a cave; and cSaul went in to dattend to his needs. (eDavid and his men were staying in the recesses of the cave.)

4fThen the men of David said to him, “This is the day of which the LORD said to you, ‘Behold, I will deliver your enemy into your hand, that you may do to him as it seems good to you.’ ” And David arose and secretly cut off a corner of Saul’s robe.

5Now it happened afterward that gDavid’s heart troubled him because he had cut Saul’s robe.

6And he said to his men, h“The LORD forbid that I should do this thing to my master, the LORD’s anointed, to stretch out my hand against him, seeing he is the anointed of the LORD.”

7So David irestrained his servants with these words, and did not allow them to rise against Saul. And Saul got up from the cave and went on his way.

8David also arose afterward, went out of the cave, and called out to Saul, saying, “My lord the king!” And when Saul looked behind him, David stooped with his face to the earth, and bowed down.

9And David said to Saul: j“Why do you listen to the words of men who say, ‘Indeed David seeks your harm’?

10“Look, this day your eyes have seen that the LORD delivered you today into my hand in the cave, and someone urged me to kill you. But my eye spared you, and I said, ‘I will not stretch out my hand against my lord, for he is the LORD’s anointed.’

11“Moreover, my father, see! Yes, see the corner of your robe in my hand! For in that I cut off the corner of your robe, and did not kill you, know and see that there is kneither evil nor rebellion in my hand, and I have not sinned against you. Yet you lhunt my life to take it.

12m“Let the LORD judge between you and me, and let the LORD avenge me on you. But my hand shall not be against you.

13“As the proverb of the ancients says, n‘Wickedness proceeds from the wicked.’ But my hand shall not be against you.

14“After whom has the king of Israel come out? Whom do you pursue? oA dead dog? pA flea?

15q“Therefore let the LORD be judge, and judge between you and me, and rsee and splead my case, and deliver me out of your hand.”

16So it was, when David had finished speaking these words to Saul, that Saul said, t“Is this your voice, my son David?” And Saul lifted up his voice and wept.

17uThen he said to David: “You are vmore righteous than I; for wyou have rewarded me with good, whereas I have rewarded you with evil.

18“And you have shown this day how you have dealt well with me; for when xthe LORD delivered me into your hand, you did not kill me.

19“For if a man finds his enemy, will he let him get away safely? Therefore may the LORD reward you with good for what you have done to me this day.

20“And now yI know indeed that you shall surely be king, and that the kingdom of Israel shall be established in your hand.

21z“Therefore swear now to me by the LORD athat you will not cut off my descendants after me, and that you will not destroy my name from my father’s house.”

22So David swore to Saul. And Saul went home, but David and his men went up to bthe stronghold.

1 Samuel 25

Death of Samuel

1Then aSamuel died; and the Israelites gathered together and blamented for him, and buried him at his home in Ramah. And David arose and went down cto the Wilderness of 1Paran.

David and the Wife of Nabal

2Now there was a man din Maon whose business was in eCarmel, and the man was very rich. He had three thousand sheep and a thousand goats. And he was shearing his sheep in Carmel.

3The name of the man was Nabal, and the name of his wife Abigail. And she was a woman of good understanding and beautiful appearance; but the man was harsh and evil in his doings. He was of the house of fCaleb.

4When David heard in the wilderness that Nabal was gshearing his sheep,

5David sent ten young men; and David said to the young men, “Go up to Carmel, go to Nabal, and greet him in my name.

6“And thus you shall say to him who lives in prosperity: h‘Peace be to you, peace to your house, and peace to all that you have!

7‘Now I have heard that you have shearers. Your shepherds were with us, and we did not hurt them, inor was there anything missing from them all the while they were in Carmel.

8‘Ask your young men, and they will tell you. Therefore 2let my young men find favor in your eyes, for we come on ja feast day. Please give whatever comes to your hand to your servants and to your son David.’ ”

9So when David’s young men came, they spoke to Nabal according to all these words in the name of David, and waited.

10Then Nabal answered David’s servants, and said, k“Who is David, and who is the son of Jesse? There are many servants nowadays who break away each one from his master.

11l“Shall I then take my bread and my water and my 3meat that I have killed for my shearers, and give it to men when I do not know where they are from?”

12So David’s young men turned on their heels and went back; and they came and told him all these words.

13Then David said to his men, “Every man gird on his sword.” So every man girded on his sword, and David also girded on his sword. And about four hundred men went with David, and two hundred mstayed with the supplies.

14Now one of the young men told Abigail, Nabal’s wife, saying, “Look, David sent messengers from the wilderness to greet our master; and he 4reviled them.

15“But the men were very good to us, and nwe were not hurt, nor did we miss anything as long as we accompanied them, when we were in the fields.

16“They were oa wall to us both by night and day, all the time we were with them keeping the sheep.

17“Now therefore, know and consider what you will do, for pharm is determined against our master and against all his household. For he is such a qscoundrel5 that one cannot speak to him.”

18Then Abigail made haste and rtook two hundred loaves of bread, two skins of wine, five sheep already dressed, five seahs of roasted grain, one hundred clusters of raisins, and two hundred cakes of figs, and loaded them on donkeys.

19And she said to her servants, s“Go on before me; see, I am coming after you.” But she did not tell her husband Nabal.

20So it was, as she rode on the donkey, that she went down under cover of the hill; and there were David and his men, coming down toward her, and she met them.

21Now David had said, “Surely in vain I have protected all that this fellow has in the wilderness, so that nothing was missed of all that belongs to him. And he has trepaid me evil for good.

22u“May God do so, and more also, to the enemies of David, if I vleave wone male of all who belong to him by morning light.”

23Now when Abigail saw David, she xdismounted quickly from the donkey, fell on her face before David, and bowed down to the ground.

24So she fell at his feet and said: “On me, my lord, on me let this iniquity be! And please let your maidservant 6speak in your ears, and hear the words of your maidservant.

25“Please, let not my lord 7regard this scoundrel Nabal. For as his name is, so is he: 8Nabal is his name, and folly is with him! But I, your maidservant, did not see the young men of my lord whom you sent.

26“Now therefore, my lord, yas the LORD lives and as your soul lives, since the LORD has zheld you back from coming to bloodshed and from aavenging9 yourself with your own hand, now then, blet your enemies and those who seek harm for my lord be as Nabal.

27“And now cthis present which your maidservant has brought to my lord, let it be given to the young men who follow my lord.

28“Please forgive the trespass of your maidservant. For dthe LORD will certainly make for my lord an enduring house, because my lord efights the battles of the LORD, fand evil is not found in you throughout your days.

29“Yet a man has risen to pursue you and seek your life, but the life of my lord shall be gbound in the bundle of the living with the LORD your God; and the lives of your enemies He shall hsling out, as from the pocket of a sling.

30“And it shall come to pass, when the LORD has done for my lord according to all the good that He has spoken concerning you, and has appointed you iruler over Israel,

31“that this will be no grief to you, nor offense of heart to my lord, either that you have shed blood without cause, or that my lord has avenged himself. But when the LORD has dealt well with my lord, then remember your maidservant.”

32Then David said to Abigail: j“Blessed is the LORD God of Israel, who sent you this day to meet me!

33“And blessed is your advice and blessed are you, because you have kkept me this day from coming to bloodshed and from avenging myself with my own hand.

34“For indeed, as the LORD God of Israel lives, who has lkept me back from hurting you, unless you had hurried and come to meet me, surely mby morning light no males would have been left to Nabal!”

35So David received from her hand what she had brought him, and said to her, n“Go up in peace to your house. See, I have heeded your voice and orespected your person.”

36Now Abigail went to Nabal, and there he was, pholding a feast in his house, like the feast of a king. And Nabal’s heart was merry within him, for he was very drunk; therefore she told him nothing, little or much, until morning light.

37So it was, in the morning, when the wine had gone from Nabal, and his wife had told him these things, that his heart died within him, and he became like a stone.

38Then it happened, after about ten days, that the LORD qstruck Nabal, and he died.

39So when David heard that Nabal was dead, he said, r“Blessed be the LORD, who has spleaded the cause of my reproach from the hand of Nabal, and has tkept His servant from evil! For the LORD has ureturned the wickedness of Nabal on his own head.” And David sent and proposed to Abigail, to take her as his wife.

40When the servants of David had come to Abigail at Carmel, they spoke to her saying, “David sent us to you, to ask you to become his wife.”

41Then she arose, bowed her face to the earth, and said, “Here is your maidservant, a servant to vwash the feet of the servants of my lord.”

42So Abigail rose in haste and rode on a donkey, 10attended by five of her maidens; and she followed the messengers of David, and became his wife.

43David also took Ahinoam wof Jezreel, xand so both of them were his wives.

44But Saul had given yMichal his daughter, David’s wife, to 11Palti the son of Laish, who was from zGallim.

1 Samuel 26

David Spares Saul a Second Time

1Now the Ziphites came to Saul at Gibeah, saying, a“Is David not hiding in the hill of Hachilah, opposite Jeshimon?”

2Then Saul arose and went down to the Wilderness of Ziph, having bthree thousand chosen men of Israel with him, to seek David in the Wilderness of Ziph.

3And Saul encamped in the hill of Hachilah, which is opposite Jeshimon, by the road. But David stayed in the wilderness, and he saw that Saul came after him into the wilderness.

4David therefore sent out spies, and understood that Saul had indeed come.

5So David arose and came to the place where Saul had encamped. And David saw the place where Saul lay, and cAbner the son of Ner, the commander of his army. Now Saul lay within the camp, with the people encamped all around him.

6Then David answered, and said to Ahimelech the Hittite and to Abishai dthe son of Zeruiah, brother of eJoab, saying, “Who will fgo down with me to Saul in the camp?” And gAbishai said, “I will go down with you.”

7So David and Abishai came to the people by night; and there Saul lay sleeping within the camp, with his spear stuck in the ground by his head. And Abner and the people lay all around him.

8Then Abishai said to David, h“God has delivered your enemy into your hand this day. Now therefore, please, let me strike him 1at once with the spear, right to the earth; and I will not have to strike him a second time!”

9But David said to Abishai, “Do not destroy him; ifor who can stretch out his hand against the LORD’s anointed, and be guiltless?”

10David said furthermore, “As the LORD lives, jthe LORD shall strike him, or khis day shall come to die, or he shall lgo out to battle and perish.

11m“The LORD forbid that I should stretch out my hand against the LORD’s anointed. But please, take now the spear and the jug of water that are by his head, and let us go.”

12So David took the spear and the jug of water by Saul’s head, and they got away; and no man saw or knew it or awoke. For they were all asleep, because na deep sleep from the LORD had fallen on them.

13Now David went over to the other side, and stood on the top of a hill afar off, a great distance being between them.

14And David called out to the people and to Abner the son of Ner, saying, “Do you not answer, Abner?” Then Abner answered and said, “Who are you, calling out to the king?”

15So David said to Abner, “Are you not a man? And who is like you in Israel? Why then have you not guarded your lord the king? For one of the people came in to destroy your lord the king.

16“This thing that you have done is not good. As the LORD lives, you deserve to die, because you have not guarded your master, the LORD’s anointed. And now see where the king’s spear is, and the jug of water that was by his head.”

17Then Saul knew David’s voice, and said, o“Is that your voice, my son David?” David said, “It is my voice, my lord, O king.”

18And he said, p“Why does my lord thus pursue his servant? For what have I done, or what evil is in my hand?

19“Now therefore, please, let my lord the king hear the words of his servant: If the LORD has qstirred you up against me, let Him accept an offering. But if it is the children of men, may they be cursed before the LORD, rfor they have driven me out this day from sharing in the sinheritance of the LORD, saying, ‘Go, serve other gods.’

20“So now, do not let my blood fall to the earth before the face of the LORD. For the king of Israel has come out to seek ta flea, as when one hunts a partridge in the mountains.”

21Then Saul said, u“I have sinned. Return, my son David. For I will harm you no more, because my life was precious in your eyes this day. Indeed I have played the fool and erred exceedingly.”

22And David answered and said, “Here is the king’s spear. Let one of the young men come over and get it.

23v“May the LORD wrepay every man for his righteousness and his faithfulness; for the LORD delivered you into my hand today, but I would not stretch out my hand against the LORD’s anointed.

24“And indeed, as your life was valued much this day in my eyes, so let my life be valued much in the eyes of the LORD, and let Him deliver me out of all tribulation.”

25Then Saul said to David, “May you be blessed, my son David! You shall both do great things and also still xprevail.” So David went on his way, and Saul returned to his place.

1 Samuel 27

David Allied with the Philistines

1And David said in his heart, “Now I shall perish someday by the hand of Saul. There is nothing better for me than that I should speedily escape to the land of the Philistines; and Saul will 1despair of me, to seek me anymore in any part of Israel. So I shall escape out of his hand.”

2Then David arose aand went over with the six hundred men who were with him bto Achish the son of Maoch, king of Gath.

3So David dwelt with Achish at Gath, he and his men, each man with his household, and David cwith his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal’s widow.

4And it was told Saul that David had fled to Gath; so he sought him no more.

5Then David said to Achish, “If I have now found favor in your eyes, let them give me a place in some town in the country, that I may dwell there. For why should your servant dwell in the royal city with you?”

6So Achish gave him Ziklag that day. Therefore dZiklag has belonged to the kings of Judah to this day.

7Now 2the time that David edwelt in the country of the Philistines was one full year and four months.

8And David and his men went up and raided fthe Geshurites, gthe 3Girzites, and the hAmalekites. For those nations were the inhabitants of the land from 4of old, ias you go to Shur, even as far as the land of Egypt.

9Whenever David 5attacked the land, he left neither man nor woman alive, but took away the sheep, the oxen, the donkeys, the camels, and the apparel, and returned and came to Achish.

10Then Achish would say, “Where have you made a raid today?” And David would say, “Against the southern area of Judah, or against the southern area of jthe Jerahmeelites, or against the southern area of kthe Kenites.”

11David would save neither man nor woman alive, to bring news to Gath, saying, “Lest they should inform on us, saying, ‘Thus David did.’ ” And thus was his behavior all the time he dwelt in the country of the Philistines.

12So Achish believed David, saying, “He has made his people Israel utterly abhor him; therefore he will be my servant forever.”

1 Samuel 28

Saul Consults a Medium

1Now ait happened in those days that the Philistines gathered their armies together for war, to fight with Israel. And Achish said to David, “You assuredly know that you will go out with me to battle, you and your men.”

2So David said to Achish, “Surely you know what your servant can do.” And Achish said to David, “Therefore I will make you one of my chief guardians forever.”

Saul Consults a Medium

(cf. Deut. 18:9–14)

3Now bSamuel had died, and all Israel had lamented for him and buried him in cRamah, in his own city. And Saul had put dthe mediums and the spiritists out of the land.

4Then the Philistines gathered together, and came and encamped at eShunem. So Saul gathered all Israel together, and they encamped at fGilboa.

5When Saul saw the army of the Philistines, he was gafraid, and his heart trembled greatly.

6And when Saul inquired of the LORD, hthe LORD did not answer him, either by idreams or jby Urim or by the prophets.

7Then Saul said to his servants, “Find me a woman who is a medium, kthat I may go to her and inquire of her.” And his servants said to him, “In fact, there is a woman who is a medium at En Dor.”

8So Saul disguised himself and put on other clothes, and he went, and two men with him; and they came to the woman by night. And lhe said, “Please conduct a séance for me, and bring up for me the one I shall name to you.”

9Then the woman said to him, “Look, you know what Saul has done, how he has mcut off the mediums and the spiritists from the land. Why then do you lay a snare for my life, to cause me to die?”

10And Saul swore to her by the LORD, saying, “As the LORD lives, no punishment shall come upon you for this thing.”

11Then the woman said, “Whom shall I bring up for you?” And he said, “Bring up Samuel for me.”

12When the woman saw Samuel, she cried out with a loud voice. And the woman spoke to Saul, saying, “Why have you deceived me? For you are Saul!”

13And the king said to her, “Do not be afraid. What did you see?” And the woman said to Saul, “I saw na1 spirit ascending out of the earth.”

14So he said to her, “What is his form?” And she said, “An old man is coming up, and he is covered with oa mantle.” And Saul perceived that it was Samuel, and he stooped with his face to the ground and bowed down.

15Now Samuel said to Saul, “Why have you pdisturbed me by bringing me up?” And Saul answered, “I am deeply distressed; for the Philistines make war against me, and qGod has departed from me and rdoes not answer me anymore, neither by prophets nor by dreams. Therefore I have called you, that you may reveal to me what I should do.”

16Then Samuel said: “So why do you ask me, seeing the LORD has departed from you and has become your enemy?

17“And the LORD has done for 2Himself sas He spoke by me. For the LORD has torn the kingdom out of your hand and given it to your neighbor, David.

18t“Because you did not obey the voice of the LORD nor execute His fierce wrath upon uAmalek, therefore the LORD has done this thing to you this day.

19“Moreover the LORD will also deliver Israel with you into the hand of the Philistines. And tomorrow you and your sons will be with vme. The LORD will also deliver the army of Israel into the hand of the Philistines.”

20Immediately Saul fell full length on the ground, and was dreadfully afraid because of the words of Samuel. And there was no strength in him, for he had eaten no food all day or all night.

21And the woman came to Saul and saw that he was severely troubled, and said to him, “Look, your maidservant has obeyed your voice, and I have wput my life in my hands and heeded the words which you spoke to me.

22“Now therefore, please, heed also the voice of your maidservant, and let me set a piece of bread before you; and eat, that you may have strength when you go on your way.”

23But he refused and said, “I will not eat.” So his servants, together with the woman, urged him; and he heeded their voice. Then he arose from the ground and sat on the bed.

24Now the woman had a fatted calf in the house, and she hastened to kill it. And she took flour and kneaded it, and baked unleavened bread from it.

25So she brought it before Saul and his servants, and they ate. Then they rose and went away that night.

1 Samuel 29

The Philistines Reject David

1Then athe Philistines gathered together all their armies bat Aphek, and the Israelites encamped by a fountain which is in Jezreel.

2And the clords of the Philistines 1passed in review by hundreds and by thousands, but dDavid and his men passed in review at the rear with Achish.

3Then the princes of the Philistines said, “What are these Hebrews doing here?” And Achish said to the princes of the Philistines, “Is this not David, the servant of Saul king of Israel, who has been with me ethese days, or these years? And to this day I have ffound no fault in him since he defected to me.”

4But the princes of the Philistines were angry with him; so the princes of the Philistines said to him, g“Make this fellow return, that he may go back to the place which you have appointed for him, and do not let him go down with us to hbattle, lest iin the battle he become our adversary. For with what could he reconcile himself to his master, if not with the heads of these jmen?

5“Is this not David, kof whom they sang to one another in dances, saying:

l‘Saul has slain his thousands,

And David his ten thousands’?”

6Then Achish called David and said to him, “Surely, as the LORD lives, you have been upright, and myour going out and your coming in with me in the army is good in my sight. For to this day nI have not found evil in you since the day of your coming to me. Nevertheless the lords do not favor you.

7“Therefore return now, and go in peace, that you may not displease the lords of the Philistines.”

8So David said to Achish, “But what have I done? And to this day what have you found in your servant as long as I have been with you, that I may not go and fight against the enemies of my lord the king?”

9Then Achish answered and said to David, “I know that you are as good in my sight oas an angel of God; nevertheless pthe princes of the Philistines have said, ‘He shall not go up with us to the battle.’

10“Now therefore, rise early in the morning with your master’s servants qwho have come with 2you. And as soon as you are up early in the morning and have light, depart.”

11So David and his men rose early to depart in the morning, to return to the land of the Philistines. rAnd the Philistines went up to Jezreel.

1 Samuel 30

David’s Conflict with the Amalekites

1Now it happened, when David and his men came to aZiklag, on the third day, that the bAmalekites had invaded the South and Ziklag, attacked Ziklag and burned it with fire,

2and had taken captive the cwomen and those who were there, from small to great; they did not kill anyone, but carried them away and went their way.

3So David and his men came to the city, and there it was, burned with fire; and their wives, their sons, and their daughters had been taken captive.

4Then David and the people who were with him lifted up their voices and wept, until they had no more power to weep.

5And David’s two dwives, Ahinoam the Jezreelitess, and Abigail the widow of Nabal the Carmelite, had been taken captive.

6Now David was greatly distressed, for ethe people spoke of stoning him, because the soul of all the people was 1grieved, every man for his sons and his daughters. fBut David strengthened himself in the LORD his God.

7gThen David said to Abiathar the priest, Ahimelech’s son, “Please bring the ephod here to me.” And hAbiathar brought the ephod to David.

8iSo David inquired of the LORD, saying, “Shall I pursue this troop? Shall I overtake them?” And He answered him, “Pursue, for you shall surely overtake them and without fail recover all.”

9So David went, he and the six hundred men who were with him, and came to the Brook Besor, where those stayed who were left behind.

10But David pursued, he and four hundred men; jfor two hundred stayed behind, who were so weary that they could not cross the Brook Besor.

11Then they found an Egyptian in the field, and brought him to David; and they gave him bread and he ate, and they let him drink water.

12And they gave him a piece of ka cake of figs and two clusters of raisins. So lwhen he had eaten, his strength came back to him; for he had eaten no bread nor drunk water for three days and three nights.

13Then David said to him, “To whom do you belong, and where are you from?” And he said, “I am a young man from Egypt, servant of an Amalekite; and my master left me behind, because three days ago I fell sick.

14“We made an invasion of the southern area of mthe Cherethites, in the territory which belongs to Judah, and of the southern area nof Caleb; and we burned Ziklag with fire.”

15And David said to him, “Can you take me down to this troop?” So he said, “Swear to me by God that you will neither kill me nor deliver me into the hands of my omaster, and I will take you down to this troop.”

16And when he had brought him down, there they were, spread out over all the land, peating and drinking and dancing, because of all the great spoil which they had taken from the land of the Philistines and from the land of Judah.

17Then David attacked them from twilight until the evening of the next day. Not a man of them escaped, except four hundred young men who rode on camels and fled.

18So David recovered all that the Amalekites had carried away, and David rescued his two wives.

19And nothing of theirs was lacking, either small or great, sons or daughters, spoil or anything which they had taken from them; qDavid recovered all.

20Then David took all the flocks and herds they had driven before those other livestock, and said, “This is David’s spoil.”

21Now David came to the rtwo hundred men who had been so weary that they could not follow David, whom they also had made to stay at the Brook Besor. So they went out to meet David and to meet the people who were with him. And when David came near the people, he 2greeted them.

22Then all the wicked and sworthless3 men of those who went with David answered and said, “Because they did not go with us, we will not give them any of the spoil that we have recovered, except for every man’s wife and children, that they may lead them away and depart.”

23But David said, “My brethren, you shall not do so with what the LORD has given us, who has preserved us and delivered into our hand the troop that came against us.

24“For who will heed you in this matter? But tas his part is who goes down to the battle, so shall his part be who stays by the supplies; they shall share alike.”

25So it was, from that day forward; he made it a statute and an ordinance for Israel to this day.

26Now when David came to Ziklag, he sent some of the 4spoil to the elders of Judah, to his friends, saying, “Here is a present for you from the spoil of the enemies of the LORD”—

27to those who were in Bethel, those who were in uRamoth of the South, those who were in vJattir,

28those who were in wAroer, those who were in xSiphmoth, those who were in yEshtemoa,

29those who were in Rachal, those who were in the cities of zthe Jerahmeelites, those who were in the cities of the aKenites,

30those who were in bHormah, those who were in 5Chorashan, those who were in Athach,

31those who were in cHebron, and to all the places where David himself and his men were accustomed to drove.

1 Samuel 31

The Tragic End of Saul and His Sons

(1 Chr. 10:1–14)

1Now athe Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell slain on Mount bGilboa.

2Then the Philistines followed hard after Saul and his sons. And the Philistines killed cJonathan, Abinadab, and Malchishua, Saul’s sons.

3dThe battle became fierce against Saul. The archers 1hit him, and he was severely wounded by the archers.

4eThen Saul said to his armorbearer, “Draw your sword, and thrust me through with it, lest fthese uncircumcised men come and thrust me through and 2abuse me.” But his armorbearer would not, gfor he was greatly afraid. Therefore Saul took a sword and hfell on it.

5And when his armorbearer saw that Saul was dead, he also fell on his sword, and died with him.

6So Saul, his three sons, his armorbearer, and all his men died together that same day.

7And when the men of Israel who were on the other side of the valley, and those who were on the other side of the Jordan, saw that the men of Israel had fled and that Saul and his sons were dead, they forsook the cities and fled; and the Philistines came and dwelt in them.

8So it happened the next day, when the Philistines came to strip the slain, that they found Saul and his three sons fallen on Mount Gilboa.

9And they cut off his head and stripped off his armor, and sent word throughout the land of the Philistines, to iproclaim it in the temple of their idols and among the people.

10jThen they put his armor in the temple of the kAshtoreths, and lthey fastened his body to the wall of mBeth3 Shan.

11nNow when the inhabitants of Jabesh Gilead heard what the Philistines had done to Saul,

12oall the valiant men arose and traveled all night, and took the body of Saul and the bodies of his sons from the wall of Beth Shan; and they came to Jabesh and pburned them there.

13Then they took their bones and qburied them under the tamarisk tree at Jabesh, rand fasted seven days.

1 Samuel Commentaries

1 Samuel 1

1:1—7:17 This first major division of the book begins and ends in Samuel’s home town of Ramah (1:1; 7:17). The focus of these chapters is on the life and ministry of Samuel. First Samuel 1:1–4:1a concentrates on Samuel as a prophet of the Lord (see the concluding statement of 4:1a, “and the word of Samuel came to all Israel”). The text in 4:1b–7:17 emphasizes Samuel as judge (see 7:17, “there he judged Israel”).

1:1 a certain man. This verse resembles the introduction to the birth of Samson in Judg. 13:2. The strong comparison highlights similarities between Samson and Samuel: Both men were judges over Israel, fighters of the Philistines, and lifelong Nazirites. Ramathaim. Possibly meaning “two heights,” the name occurs only here in the OT. Elsewhere, the town is simply called Ramah. It was located about 5 mi. N of Jerusalem. Elkanah. Meaning “God has created,” he was the father of Samuel. of Zuph. “Zuph” is both a place (9:5) and a personal name (1 Chr. 6:35), as here. Ephraimite. First Chronicles 6:27 identifies Elkanah as a member of the Kohathite branch of the tribe of Levi. The Levites lived among the other tribes (Josh. 21:20–22). Ephraim was the tribal area where this Levite lived.

1:2 two wives. Although polygamy was not God’s intention for mankind (Gen. 2:24), it was tolerated, but never endorsed in Israel (see Deut. 21:15–17). Elkanah probably married Peninnah because Hannah was barren. Hannah. Meaning “grace,” she was probably Elkanah’s first wife. Peninnah. Meaning “ruby,” she was Elkanah’s second wife and the first bearer of his children.

1:3 This man went up…yearly. All Israelite men were required to attend 3 annual feasts at the central sanctuary (Deut. 16:1–17). Elkanah regularly attended these festivals with his wives. The festival referred to here was probably the Feast of Tabernacles (Sept./Oct.) because of the feasting mentioned in 1:9. the LORD of hosts. This is the first OT occurrence of “hosts” being added to the divine name. “Hosts” can refer to human armies (Ex. 7:4), celestial bodies (Deut. 4:19), or heavenly creatures (Josh. 5:14). This title emphasizes the Lord as sovereign over all of the powers in heaven and on earth, especially over the armies of Israel. Shiloh. Located about 20 mi. N of Jerusalem in Ephraim, the tabernacle and ark of the covenant resided here (Josh. 18:1; Judg. 18:31). Eli. Meaning “exalted is the LORD.” He was the High-Priest at Shiloh. Hophni and Phinehas. Each of Eli’s two priestly sons had an Egyptian name: Hophni (“tadpole”) and Phinehas (“nubian”).

1:4 an offering. A peace offering since the worshipers ate a portion of the offering (see Lev. 7:11–18).

1:5 the LORD had closed her womb. Hannah’s barrenness was the result of divine providence like Sarah’s (Gen. 16:2) and Rachel’s (Gen. 30:2).

1:6 her rival. The other wife was an adversary. provoked her. Lit. “to thunder against” her; see 2:10 for the same word.

1:7 did not eat. Hannah fasted because of the provocation of Peninnah. She did not eat of the peace offerings.

1:8 your heart grieved. The idiom used reflects anger, not sadness (see Deut. 15:10 for the same idiom).

1:9 tabernacle. See marginal note. The mention of sleeping quarters (3:2, 3) and doors (3:15) implies that at this time the tabernacle was part of a larger, more permanent building complex.

1:11 vow. Hannah pledged to give the Lord her son in return for God’s favor in giving her that son. A married woman’s vow could be confirmed or nullified by her husband according to Num. 30:6–15. Your maidservant. A humble, submissive way of referring to herself in the presence of her superior, sovereign God. remember me. Hannah requested special attention and care from the Lord. all the days of his life. A contrast to the normal Nazirite vow, which was only for a specified period of time (see Num. 6:4, 5, 8). no razor. Though not specified as such in this chapter, the Nazirite vow is certainly presupposed. The nonshaving of the hair on one’s head is one of the 3 requirements of the vow (Num. 6:5). This expression was used elsewhere only of the Nazirite Samson (Judg. 13:5; 16:17).

1:13 drunk. Public prayer in Israel was usually audible. However, Hannah was praying silently, leaving Eli to surmise that she was drunk.

1:16 wicked. See marginal note and cf. 2:12.

1:20 Samuel. The name lit. meant “name of God,” but sounded like “heard by God.” For Hannah the assonance was most important, because God had heard her prayer.

1:21 his vow. Elkanah supported and joined with his wife in her vow to the Lord. With the birth of Samuel he brought his votive offering to the Lord (Lev. 7:16).

1:22 weaned. As was customary in the ancient world, Samuel was probably breast fed for two to three years. Then he was left to serve the Lord at the tabernacle for the rest of his life.

1:23 His word. Probably an earlier word of the Lord not recorded in the text.

1:24 three bulls…ephah of flour…skin of wine. According to Num. 15:8–10, a bull, flour, and wine were to be sacrificed in fulfillment of a vow. Hannah brought all 3 in larger measure than required. An ephah was about .75 bu.

1:26 As your soul lives. Lit. “by the light of your soul,” a common oath formula.

1:27, 28 asked…lent. These terms are from the same Heb. root used 4 times in these two verses. Twice in v. 27 it has the usual meaning of “asked.” Twice in v. 28 it bears the derived meaning “lent on request.” The son Hannah requested God had given, and she gives her gift back to the Giver.

1 Samuel 2

2:1–10 In contrast to the prayer that came from her bitterness (1:10), Hannah prayed from joy in these verses. The prominent idea in Hannah’s prayer is that the Lord is a righteous judge. He had brought down the proud (Peninnah) and exalted the humble (Hannah). The prayer has four sections: 1) Hannah prays to the Lord for His salvation (vv. 1, 2); 2) Hannah warned the proud of the Lord’s humbling (vv. 3–8d); 3) Hannah affirmed the Lord’s faithful care for His saints (vv. 8e–9b); 4) Hannah petitioned the Lord to judge the world and to prosper His anointed king (vv. 9c–10e). This prayer has a number of striking verbal similarities with David’s song of 2 Sam. 22:2–51: “horn” (2:1; 22:3), “rock” (2:2; 22:2, 3), salvation/deliverance (2:1, 2; 22:2, 3), grave/Sheol (2:6; 22:6), “thunder” (2:10; 22:14), “king” (2:10; 22:51), and “anointed” (2:10; 22:51).

2:1 horn. A symbol of strength, power (see Deut. 33:17).

2:2 rock. A metaphor for God that emphasized His strength and the security of those who trust in Him (see Deut. 32:4; Ps. 18:1, 2).

2:3 proudly…arrogance. The majestic and powerful God humbles all those who vaunt themselves against Him. The idea of God’s humbling of the very proud is shown throughout 1, 2 Samuel, toward Peninnah, Eli’s sons, the Philistines, Goliath, Saul, Nabal, Absalom, Shimei, Sheba, and even David.

2:4–7 Seven contrasts are found in these 4 verses: 1) mighty and weak; 2) full and hungry; 3) barren and fertile; 4) dead and alive; 5) sick and well; 6) poor and rich; and 7) humbled and exalted.

2:5 has borne seven. This is not a personal testimony since Hannah bore only 6 children (2:21). “Seven” here is a general reference to women whom God blesses.

2:8 pillars of the earth. A figure of speech which pictures the earth’s stability (cf. Pss. 75:3; 82:5; 104:5).

2:10 The LORD will judge the ends of the earth. The Lord will impose His righteous rule upon all the nations and peoples (see Is. 2:2–4). His king. Moses had already predicted the coming of a king who would exercise God’s rule over all the nations of the earth (Gen. 49:8–12; Num. 24:7–9, 17–19). It was this future, victorious king whom Hannah anticipated and Saul and David prefigured. His anointed. Previously in the OT, both the tabernacle and its utensils along with the priests (Aaron and his sons) had been anointed with oil. This pictured their consecrated and holy status before the Lord (Ex. 30:26–30). In Samuel, first Saul (10:1), and then David (16:13; 2 Sam. 2:4; 5:3) were anointed as they were inaugurated for the kingship. From this point in the OT, it is usually the king who is referred as “the anointed (of the LORD)” (12:3; 24:6; 26:9, 11, 16; 2 Sam. 1:14, 16; 19:21). The kings of Israel, particularly David, foreshadowed the Lord’s ultimate anointed king. The English word “Messiah” represents the Heb. word used here meaning “anointed.” Thus, this ultimate King who would rule over the nations of the earth, came to be referred to as “the Messiah,” as here and 2:35; cf. 2 Sam. 22:51.

2:11 ministered to the LORD. As a Levite, the boy Samuel performed services that assisted Eli, the High-Priest.

2:12 corrupt. “Sons of Belial” was a Heb. way of saying base, worthless, or wicked men. See 2 Cor. 6:15, where it is used as a name for Satan. Eli had falsely considered Hannah a wicked woman (1:16). Eli’s sons were, in fact, wicked men. they did not know the LORD. Eli’s sons had no personal experience of, nor fellowship with, the Lord. The boy Samuel came to “know the LORD” when the Lord revealed Himself to him (see 3:7).

2:13 the priests’ custom. Not content with the specified portions of the sacrifices given to the priests (Deut. 18:3), Eli’s sons would take for themselves whatever meat a 3-pronged fork would collect from a boiling pot.

2:15 before they burned the fat. The law mandated that the fat of the sacrificial animal was to be burned on the altar to the Lord (Lev. 7:31). In contrast, Eli’s sons demanded raw meat, including the fat, from the worshipers.

2:18 But Samuel. The faithful ministry of Samuel before the Lord was in sharp contrast to the disobedience of Eli’s sons. linen ephod. A close fitting, sleeveless outer vest extending to the hips and worn by priests, especially when officiating before the altar (Ex. 28:6–14).

2:19 little robe. A sleeveless garment reaching to the knees, worn under the ephod (Ex. 28:31).

2:20 the loan. The same word used in 1:27, 28 translated “granted,” “asked,” “lent” there. Here it is a reminder of Hannah’s faithfulness to her vow to the Lord. By providing Hannah with additional children, the Lord continued to be gracious to her.

1 Sam. 2:20

Locations of Samuel’s Ministry

2:22 lay with the women. Eli’s sons included in their vile behavior having sexual relationships with the women who served at the tabernacle (see Ex. 38:8). Such religious prostitution was common among Israel’s Canaanite neighbors.

2:25 God will judge. Eli’s point to his sons was that if God would surely judge when one sinned against another man, how much more would He bring judgment against those who sinned against Him. the LORD desired to kill them. Because Eli’s sons had persisted in their evil ways, God had already determined to judge them. This divine, judicial hardening, the result of defiant refusal to repent in the past, was the reason Hophni and Phinehas refused to heed Eli’s warnings.

2:26 grew in stature, and in favor. In contrast to the apostate sons of Eli, Samuel was maturing both spiritually and socially (cf. Luke 2:52).

2:27 man of God. Usually used as a synonym for “prophet” (see 9:9, 10). house of your father…in Egypt. Although Eli’s genealogy was not recorded in the OT, he was a descendant of Aaron. The Lord had revealed Himself to Aaron in Egypt before the Exodus (see Ex. 4:4–16). Aaron had been divinely chosen to serve the Lord as the first in a long line of priests (Ex. 28:1–4).

2:28 to be My priest. The chief duties of the priests were: 1) to place the offerings upon the altar; 2) to burn the incense in the holy place; and 3) to wear the linen ephod (see v. 18).

2:29 My offering. In recognition of their service to God and His people, the priests were allocated specific parts of the offering which were brought to the sanctuary (see Lev. 2:3, 10; 7:31–36). honor. By condoning the sin of Hophni and Phinehas, Eli had shown preference for his sons above the Lord. Therefore, Eli was unworthy of the Lord’s blessing.

2:30 I said indeed. The Lord had promised that Aaron’s descendants would always be priests (Ex. 29:9), and He had confirmed that promise by oath (Num. 25:13). Because of flagrant disobedience, the house of Eli would forfeit their priesthood. Although the Aaronic priesthood was perpetual, priests could forfeit their position by their sin.

2:31 will not be an old man in your house. The judgment of untimely death followed the descendants of Eli. Eli’s sons died in the flower of their manhood (4:11). Later, Saul massacred the priests at Nob (22:16–19). Ultimately, Solomon removed Abiathar from the priesthood (1 Kin. 2:26, 27) and the priestly line of Eleazar prevailed, as God promised (cf. Num. 25:12, 13).

2:32 an enemy in My dwelling place. This probably referred to the desecration of the tabernacle, where the Lord dwelt, at Shiloh by the Philistines (see Jer. 7:12–14).

2:34 a sign to you. The death of Eli’s two sons on the same day validated the prophecy (cf. 4:11, 17).

2:35 I will raise up for Myself a faithful priest. Although some have identified this priest as Samuel and others Christ, it is better to view the prophecy as fulfilled in the accession of Zadok and his family to the priestly office in the time of Solomon (see 1 Kin. 1:7, 8; 2:26, 27, 35). This reestablished the office of High-Priest in the line of Eleazar and Phinehas (cf. Num. 25:10–13). I will build him a sure house. The sons of Zadok will also serve in the millennial temple (see Ezek. 44:15; 48:11). My anointed. This refers to the messiah who will defeat God’s enemies and establish His rule in the Millennium (see v. 10).

2:36 a morsel of bread. The judgment corresponded to the sin. Those who had gorged themselves on the sacrifices (vv. 12–17) were reduced to begging for a morsel of food.

1 Samuel 3

3:1 the boy Samuel. Samuel was no longer a child (2:21, 26). While Jewish historian Josephus suggested he was 12 years of age, he was probably a teenager at this time. The same Heb. term translated here “boy” was used of David when he slew Goliath (17:33). the word of the LORD was rare. The time of the judges was a period of extremely limited prophetic activity. The few visions that God did give were not widely known. revelation. Lit. “vision.” A divine revelation mediated through an auditory or visual encounter.

3:3 before the lamp of God went out. The golden lampstand, located in the Holy Place of the tabernacle, was filled with olive oil and lit at twilight (Ex. 30:8). The lamp was kept burning from evening until morning (Ex. 27:20, 21). Just before dawn, while the golden lampstand was still burning, Samuel was called to his prophetic ministry. ark of God. See Ex. 25:10–22.

1 Sam. 3:5

Locations of the Ark’s Journey

3:7 Samuel did not yet know the LORD. Samuel had not yet encountered the Lord in a personal way, nor had he received God’s Word by divine revelation (see 2:12).

3:8 Then Eli perceived. Eli was slow to recognize that God was calling Samuel. This indicates that Eli’s spiritual perception was not what it should have been as the priest and judge of Israel (see also 1:12–16).

3:10 hears. “To hear with interest,” or “to hear so as to obey.”

3:11 ears…will tingle. A message of impending destruction, here of Eli’s house (see 2 Kin. 21:12; Jer. 19:3).

3:12 all that I have spoken. See 2:27–36. The repetition of the oracle against Eli to Samuel confirmed the word spoken by the man of God.

3:13 made themselves vile. LXX reads “his sons blasphemed God.” Cursing God was an offense worthy of death (see Lev. 24:11–16, 23). did not restrain them. Eli was implicated in the sins of his sons because he did not intervene with judgment. If his sons were blaspheming God, they should have been stoned (see Lev. 24:15, 16).

3:14 not be atoned for…forever. Eli’s family was apparently guilty of presumptuous sin. For such defiant sin, there was no atonement and the death penalty could be immediately applied (see Num. 15:30, 31).

3:15 the doors of the house of the LORD. The doors of the tabernacle compound (see 1:9).

3:17 God do so to you, and more also. This is an oath of imprecation. Eli called down God’s judgment on Samuel if he refused to tell everything he knew.

3:18 Let Him do what seems good to Him. Eli resigned himself to divine sovereignty, without reluctance.

3:19 the LORD was with him. The Lord’s presence was with Samuel, as it would be later with David (16:18; 18:12). The Lord’s presence validated His choice of a man for His service. let none of his words fall to the ground. Everything Samuel said with divine authorization came true. This fulfillment of Samuel’s word proved that he was a true prophet of God (see Deut. 18:21, 22).

3:20 Dan to Beersheba. The traditional limits of the land of Israel from the N to the S. prophet of the LORD. Samuel’s status as a spokesman of God’s message was acknowledged by all throughout Israel.

1 Samuel 4

4:1 the word of Samuel came to all Israel. The text of 1:1—3:21 climaxes with the establishment of Samuel as God’s spokesman/representative. Observe that “the word of the Lord” (3:21) has become equivalent to “the word of Samuel.” Philistines. From the period of the judges through the end of David’s reign, the Philistines (“Sea Peoples”) were an ever-present enemy of Israel. They were non-Semitic immigrants (see Gen. 10:14; 1 Chr. 1:12; Jer. 47:4, 5; Amos 9:7) who settled along the coastal regions of southern Canaan, organizing their power in five chief cities: Ashdod, Ashkelon, Ekron, Gath, and Gaza (1 Sam. 6:17; Judg. 3:13). The introduction of the Philistines into the narrative provides a link between the judgeship of Samuel and the judgeship which Samson was not able to complete (Judg. 13–16). Ebenezer. The location of this site has not been specifically identified. Opposite Aphek in Israelite territory, it is possibly modern Izbet Sarteh on the road to Shiloh. When translated it means “stone of help,” and its mention here (and 5:1) and again in 7:12 of another location mark this section as a literary unit. Aphek. This site is located near the source of the Yarkon River, at the southern end of the coastal plain of Sharon, approximately 5 mi. E of the Mediterranean. This city marked the northeastern edge of Philistine territory.

4:3 Why has the LORD defeated us. The question of the elders reflected their knowledge that the Lord both fought their battles (2:10; 17:47) and allowed their defeat. To be defeated clearly meant that God was not “with” them (Num. 14:42; Deut. 1:42). Instead of inquiring of the Lord for direction, they proceeded to take the matter into their own hands. Let us bring the ark. The ark symbolized the presence and power of the Lord. Yet, Israel treated it like a good-luck charm, which would ensure them victory over the Philistines. Knowing that victory or defeat depended upon the Lord’s presence, they confused the symbol of His presence with His actual presence. In this way, their understanding of God resembled that of the Philistines (4:8).

4:4 dwells between the cherubim. A repeated phrase used to describe the Lord (see 2 Sam. 6:2; 2 Kin. 19:15; 1 Chr. 13:6; Pss. 80:1; 99:1; Is. 37:16). It spoke of His sovereign majesty. Hophni and Phinehas. These were the two wicked sons of Eli (2:12–17, 27–37), of whom it was said that they “did not know the LORD” (2:12). The fact that they were mentioned together recalls the prophecy that they would die together (2:34).

4:6 Hebrews. In Gen. 14:13, the name “Hebrew” was applied to Abram. Consequently, the name came to refer to the physical descendants of Abraham. It was used to distinguish them as a class of people distinct from the foreigners around them. It means that Abram was a descendant of Eber in the line of Shem (cf. 10:25; 11:14–16).

4:7 God has come into the camp. The idol, to the Philistine, was thought to be the actual dwelling place of his deity. Hence, when Israel brought the ark into the camp, the Philistines concluded that God was present, an exclamation that reflected a knowledge of God’s power.

4:8 the gods who struck the Egyptians. Evidently, the news of God’s victory over the Egyptians was common knowledge to the Philistines.

4:9 servants…as they have been to you. Israel’s failure to uproot all the inhabitants of Canaan (see Judg. 1:28) caused them to fall under the judgment of God. As a consequence of this judgment, Israel was enslaved to Philistine oppression (see Judg. 10, 13–16). The Philistines feared that they would become servants of the Hebrews.

1 Sam. 4:9

Locations of the Philistine Threats

4:11 the ark of God was captured. In spite of their hopes to manipulate God into giving them the victory, Israel was defeated and the ark fell into the hands of the Philistines. The view of having the ark of God being equivalent to having control of God, possessed both by Israel and then the Philistines, is to be contrasted with the power and providence of God in the remaining narrative. Hophni and Phinehas, died. In fulfillment of 2:34 and 3:12, Eli’s sons died together.

4:12 his clothes torn and dirt on his head. The actions of the man of Benjamin were considered to be universal signs of both mourning for the dead and of national calamity (cf. 2 Sam. 15:32).

4:13 his heart trembled for the ark of God. Eli’s concern for the ark stands in stark contrast to his earlier actions of honoring his two sons over honoring the Lord (2:29, 30; cf. 4:17, 18).

4:18 Eli…died. As was the case with Hophni and Phinehas, Eli died. Thus, in fulfillment of the word of the Lord, all of the priestly line through Eli had been wiped out (2:29–34). See note on 2:31. he had judged Israel forty years. Over that time Eli fulfilled the office of both priest and judge in Israel.

4:21 Ichabod…The glory has departed. Due primarily to the loss of the ark, the symbol of God’s presence, Phinehas’ wife names her child Ichabod, meaning either “Where is the glory?” or “no glory.” To the Hebrew, “glory” was often used to refer to God’s presence; hence, the text means “Where is God?” The word “departed” carries the idea of having gone into exile. Thus, to the people of Israel, the capturing of the ark was a symbol that God had gone into exile. Although this was the mindset of Israel, the text narrative will reveal that God was present, even when He disciplined His people. See note on Ezek. 10:18, 19.

1 Samuel 5

5:1 Ashdod. One of the 5 chief Philistine cities, inland from the coast (3 mi.) and approximately 33 mi. W of Jerusalem.

5:2 Dagon. Ancient literature identifies this deity as a fish god, whose image had the lower body of a fish and upper body of a man. Dagon seems to have been the leader of the Philistine pantheon (Judg. 16:23) and is noted to be the father of Baal. The placing of the ark of God in the temple of Dagon was supposed to be a sign of Dagon’s power and Yahweh’s inferiority, a visual representation that the god of the Philistines was victorious over the God of the Hebrews. In addition, the textual connection of Dagon reinforces the affinity between the events written here and those in the life of Samson (cf. Judg. 13–16).

5:3 fallen on its face. Ironically, God Himself overturned the supposed supremacy of Dagon by having Dagon fallen over, as if paying homage to the Lord.

5:4 head…hands were broken off. The first display of God’s authority over Dagon was not perceived. God’s second display of authority, the cutting off of Dagon’s head and hands, was a common sign that the enemy was dead (Judg. 7:25; 8:6; 1 Sam. 17:54; 31:9; 2 Sam. 4:12), and was to be understood as God’s divine judgment on the false idol.

5:5 tread on the threshold. Because the head and hands of Dagon fell on the threshold, superstition developed that it was cursed; therefore, the Philistines would not tread on it. to this day. This phrase supports the claim that the writer was living at a time removed from the actual event itself (see Introduction: Author and Date). This phrase and phrases equivalent to it are found throughout 1, 2 Samuel (6:18; 26:6; 30:25; 2 Sam. 4:3; 6:8; 18:18).

5:6 the hand of the LORD was heavy. In contrast to the hands of Dagon being cut off, symbolizing his helplessness against the power of Yahweh, the Lord was pictured to be actively involved in judging the Philistines. The imagery of God’s hand is found throughout the ark narrative (4:8; 5:6, 7, 9, 11; 6:3, 5, 9). tumors. It has been suggested that this word refers to the sores or boils caused by an epidemic of the bubonic plague carried by rats (6:4, 5). The spread of the disease and its deadly effect (5:6, 9, 12; 6:11, 17) make this a likely view.

5:8 lords of the Philistines. Refers to those men who ruled the chief Philistine cities as kings (see note on 4:1). Gath. Another main Philistine city, located about 12 mi. E of Ashdod (cf. 5:1).

5:10 Ekron. With judgment on Gath, the Philistines sent the ark away to the next main city to see if God was behind their calamity. Located about 6 mi. N of Gath, it was the closest major Philistine city to Israel’s border. the ark…to kill us. The cry of the Ekronites was an admission that the Philistines had gotten the message that God was the source of their troubles. It is curious that the Philistines knew of God’s power to smite the Egyptians (4:8), yet they proudly believed themselves stronger than Egypt. The severity of the plagues grew increasingly worse in vv. 6–12, corresponding with the failure of the Philistines to humble themselves before God. Their actions were very similar to those of the Egyptians (Ex. 5–14).

1 Samuel 6

6:2 the priests and the diviners. These men of the Philistines, specifically identified in Scripture as having notable fame (Is. 2:6), were summoned to figure out how to appease God so that He would stop the plague. send it to its place. The Philistines understood that they had offended God. Their diviners decided to rightfully appease His wrath by sending the ark back to Israel.

6:3 trespass offering. The purpose behind this offering was to both acknowledge and compensate for their trespass of dishonoring the God of Israel. These pagans recognized their sin and the need for manifest repentance, which they did according to their religious tradition by means of votive trespass offerings.

6:4 Five golden tumors and five golden rats. It was their custom to make models of their sores (and the rats which brought the plague), in hopes that the deity would recognize that they knew why he was angry and remove the evil which had fallen upon them. The context of v. 17 suggests that the items were in the writer’s presence at the time the account was recorded. The number 5 represents each of the Philistine cities and lords affected by God’s judgment.

6:5 give glory to the God of Israel…He will lighten His hand. While sympathetic magic was the Philistine custom, this statement expressly affirms the intention behind the offerings: They were to halt the dishonor, confess their sin, and give glory to the God of Israel by acknowledging who it was that they had offended and who was the supreme Deity.

6:6 Why then do you harden your hearts. The diviners correlate the Philistines’ actions of not recognizing God with those of Pharaoh and the Egyptians. This is the same word “harden” that was used in Ex. 7:14; 8:15, 32. It is an interesting correlation, because the dominant purpose in Ex. 5–14 is that the Egyptians might “know that I am the LORD” (Ex. 7:5).

6:7 never been yoked. To know without a doubt that the God of Israel was behind all of their troubles, the diviners devised a plan that would reveal whether God was the One responsible. Using cows which had “never been yoked” meant using animals that were untrained to pull a cart and probably would not go anywhere. take their calves…away from them. The second element in their plan was to use nursing cows taken away from their calves. For the cows unnaturally to head off in the opposite direction from their calves would be a clear sign that the cause of their judgment was supernatural.

6:9 Beth Shemesh. Named “house of the sun” and located in the Sorek Valley, this was a Levitical city about 15 mi. W of Jerusalem. Originally designated for the descendants of Aaron (Josh. 21:16), it was chosen to be the destination of the cows pulling the cart.

6:12 lowing as they went. With the moaning from instinctive unwillingness to leave their calves behind, the cows went straight to Beth Shemesh, not turning to the right or left, leaving the inescapable conclusion that God had judged them.

6:13 reaping their wheat harvest. Sometime in June. These harvests were accomplished with the whole city participating.

6:14 Joshua of Beth Shemesh. The cows stopped in the field of Joshua, where there was a large stone which was verifiable to the writer at the time the account was written. burnt offering. Because the cows and cart were used for sacred purposes, they could not be used for normal everyday purposes. Therefore, the men of Beth Shemesh sacrificed the cows using the cart for the fire.

6:15 Levites. The men of Beth Shemesh, being Levites, were qualified to move the ark. put them on the large stone. The stone mentioned was used as a pedestal for both the items of gold and the ark. At the time the account was written, it stood as a witness that God had returned to the land.

6:16 five lords of the Philistines. The lords of the Philistines, upon seeing that the ark arrived safely, returned to Ekron.

6:19 looked into the ark. This action on the part of the men of Beth Shemesh constituted the sin of presumption. This is first addressed in Num. 4:20 and is mentioned again in 2 Sam. 6:6, 7. fifty thousand and seventy men. Some debate whether this figure is too large. However, retaining the larger number is more consistent with the context of “a great slaughter,” and the reference to 30,000 in 4:10 (cf. 11:8). However, a scribal error could have occurred, in which case the number would omit the 50,000 and likely be “seventy,” as in Josephus (see marginal note).

6:20 Who is able to stand. This question climaxes the narrative of the ark. No one is able to stand against God’s judgment. This applied to the people outside the covenant as well as those under the covenant. Presumption before God is unacceptable. to whom shall it go. The expression was used to denote the desire to take the ark away from them.

6:21 Kirjath Jearim. A city located approximately 10 mi. NE of Beth Shemesh. It would remain the resting place of the ark until David brought it to Jerusalem (2 Sam. 6:1–19). This location had long been associated with Baal worship (cf. Josh. 15:9, 60; 18:14).

1 Samuel 7

7:2 twenty years. Coupled with v. 3, the 20 years designated the period Israel neglected God and chased after foreign gods. After those 20 years, Israel returned to the Lord.

7:3 prepare your hearts for the LORD…and He will deliver you. This statement recalls the cycle in the book of Judges: apostasy, oppression, repentance, and deliverance. It previews the contents of this chapter.

7:4 the Baals and the Ashtoreths. Most dominant of the Canaanite pantheon, these deities were the fertility gods which plagued Israel. “Baal” and “Ashtoreth” are plurals of majesty, which signify their supreme authority over other Canaanite deities. Ashtoreth represented the female goddess, while Baal represented the male sky god who fertilized the land.

7:5 Mizpah. This city was located 8 mi. NE of Kirjath Jearim in Benjamin. It became one of the cities of Samuel’s circuit (v. 16). I will pray. Samuel was a man of prayer (7:8, 9; 8:6; 12:19, 23; 15:11).

7:6 drew water, and poured it out before the LORD. The pouring out of water before the Lord was a sign of repentance. This act is repeated in 2 Sam. 23:16. We have sinned against the LORD. The symbol of Samuel pouring out the water and the acknowledgment of the people reveal a situation where true repentance had taken place. The condition of the heart superseded the importance or righteousness of the ritual. Samuel judged. At this point Samuel is introduced as the judge of Israel. His judgeship encompassed both domestic leadership and the conduct of war. The word links the text back to the last comment about Eli who judged 40 years (4:18). Samuel is shown to be the one taking over Eli’s judgeship. He served as the last judge before the first king (cf. 1 Sam. 8:5).

7:7 Israel…afraid of the Philistines. When Israel heard that the Philistines had come up against them for war, they were afraid.

7:10 the LORD thundered…upon the Philistines. In a literal manner, the Lord did to His enemies what was said by Hannah in her prayer (2:10).

7:11 Beth Car. The location is unknown.

7:12 Ebenezer. A different location from the one mentioned in 4:1 and 5:1. The name functions as the literary knot for the two ends of this unit (see note on 4:1). Thus far the LORD has helped us. This expression means that the Lord was the One responsible for getting Israel to this point. He was Israel’s Sovereign One in times of both faithfulness and rebellion. He fought the battles and provided the blessings.

7:13 did not come anymore into the territory of Israel. The Lord gave Israel the victory over the Philistines, discontinuing their threat for the immediate future during Samuel’s judgeship. all the days of Samuel. As the section opened in 4:1 with Samuel pictured as God’s agent, so here the section closed with the Lord working powerfully through all the days of Samuel.

7:14 Ekron to Gath. These two cities, mentioned earlier as chief Philistine cities (5:8, 10), became the eastern border of the Philistines. The territory to the E of these cities was freed from Philistine control and returned to Israel. Amorites. Whereas the Philistines resided in the coastal plains, the Amorites resided in the hills W of Israel between the Jordan Valley and the coastal plain. As with the Philistines, Israel was at peace with the Amorites.

7:16 a circuit. The circuit was an annual trip made by Samuel; he would travel to Bethel, Gilgal, Mizpah, and return once again to Ramah, which allowed him to manage the affairs of the people.

7:17 Ramah. The first major division of the book (1:1—7:17) ends with Samuel returning to Ramah to judge the people.

1 Samuel 8

8:1—15:35 This division of the book concentrates on the interaction between Israel, Samuel, and Saul. These chapters begin with the elders of Israel coming to Samuel at Ramah (8:4) and conclude with Samuel’s leaving Saul and returning to Ramah (15:34). Chapters 8:1–12:25 describe the establishment of the kingship over the nation of Israel and the advent of Saul as the first king. These chapters are linked by reference to Samuel’s being old (8:1; 12:2) and “heeding the voice” of the people (8:7, 9, 19, 22; 12:1, 14, 15). Chapters 13:1–15:35 recount the failures of Saul as king over Israel. The events of these chapters are bracketed by two interactions between Saul and Samuel that both take place in Gilgal (13:4, 7, 8, 12, 15; 15:12, 21, 33).

8:1 Samuel was old. Samuel was about 60 years of age (1043 B.C.). He appointed his two sons to serve as judges in Beersheba, a city about 57 mi. S of Ramah.

8:2 Joel. The name means “the LORD is God.” Abijah. The name means “my Father is the LORD.”

8:3 his sons did not walk in his ways. The perverted desire for riches led Samuel’s sons to take bribes and thereby pervert justice. These actions were strictly forbidden for judges in Deut. 16:19. The sins of Samuel’s sons became the pretext for Israel’s demand for a king (vv. 4, 5).

8:5 Now make us a king…like all the nations. When Israel entered the land, they encountered Canaanite city-states that were led by kings (see Josh. 12:7–24). Additionally, during the period of the judges, Israel was enslaved by nations that were led by kings (Judg. 3:8, 12; 4:2; 8:5; 11:12). However, at the time of the judges there was no king in Israel (Judg. 17:6; 18:1; 19:1; 21:25). As Israel lived in the land surrounded by nations that had kings, the desire arose for a king in Israel also. According to Deut. 17:14, God knew this would be their desire and He would allow it to occur. However, v. 20 revealed a motive which was definitely counter to the Lord’s will. See note on 8:20.

8:7 Heed the voice of the people. The Lord had predicted that there would be kings over Israel (Gen. 35:11; 36:31; 49:10; Num. 24:7–9, 17; Deut. 17:14; 28:36). Here, the Lord told Samuel to obey the request of the people and give them a king. they have not rejected you, but…Me. The nature of this rejection of the Lord by Israel is explained in vv. 19, 20.

8:9 you shall solemnly forewarn them. Samuel obeyed the Lord by describing the behavior of a human king in vv. 10–18. A king would: 1) draft young men and women for his service (vv. 11–13); 2) tax the people’s crops and flocks (vv. 14, 15, 17a); 3) appropriate the best of their animals and servants (v. 16); and 4) place limitations on their personal freedom (v. 17b).

8:10 who asked him for a king. Just as Hannah asked for a son (1:20), Israel asked for a king. See note on 9:2.

8:18 you will cry out…because of your king whom you have chosen. Samuel warned the people that they would live to regret their decision for a king and would later cry out for freedom from his rule (1 Kin. 12:4). the LORD will not hear you. In contrast to the Lord’s response to Israel during the period of the judges (Judg. 2:18), the Lord would not be moved to pity and therefore would refuse to deliver the people out of the hand of their king who oppressed them.

8:19 we will have a king over us. In spite of Samuel’s warnings, the people demanded a king.

8:20 fight our battles. Up until this point, the Lord Himself had fought the battles for Israel and given continual victory (Josh. 10:14; 1 Sam. 7:10). Israel no longer wanted the Lord to be their warrior; replacing Him with a human king was their desire. It was in this way that Israel rejected the Lord (see v. 7). The problem was not in having a king; but, rather the reason the people wanted a king, i.e., to be like other nations. They also foolishly assumed there would be some greater power in a king leading them in battle.

1 Samuel 9

9:1 a mighty man of power. I.e., “a man of wealth,” confirmed by the reference to donkeys and servants in v. 3 (cf. Boaz in Ruth 2:1).

9:2 a choice and handsome son. Emphasis was placed on the external appearance of leaders (cf. David in 16:18). Saul. Son of Kish, a Benjamite, he was Israel’s first king. The Heb. root for “Saul” means “asked (of God).” In 8:10, the people “asked…for a king.” Although God appointed Saul, he was really the people’s choice, given by the Lord in answer to their request. The Lord’s choice would be from the tribe of Judah (cf. Gen. 49:10).

9:3 the donkeys…were lost. “Lost donkeys” meant “lost wealth.” Kish had servants who could have gone looking, but Saul was chosen to oversee this important task.

9:4 Shalisha…Shaalim. The locations are geographically unknown.

9:6 a man of God. A description of the prophet and judge, Samuel. “Man of God” referred to a prophet (see 2:27). See note on Deut. 33:1.

9:7 no present to bring. A gift expressed gratitude and thankfulness for the service of the “man of God.” Gifts were offered to prophets in 1 Kin. 14:3; 2 Kin. 4:42; 5:15, 16; 8:8, 9.

9:8 one-fourth of a shekel. About one-tenth of an ounce.

9:9 a prophet was formerly called a seer. Due to the God-given ability to know or “see” the future, the “seer” was so named in close relationship with what he did. The person called a prophet, by the time this book was written, had been termed a seer in the earlier time of Saul.

9:12 high place. This is essentially Canaanite in background (cf. Deut. 12:2–5). Before the temple was built, the high place was used for worship and sacrifice because it provided the best vantage point for the participation of the people in worship and allowed them to visually see the sacrifice being made for them.

9:13 he must bless the sacrifice. The sacrifice was offered to the Lord as an act of worship by the “man of God.”

9:16 anoint him. This represents a setting apart for service to the Lord, which occurs in 10:1. See note on 2:10. commander. Lit. “one given prominence, one placed in front.” The title referred to “one designated to rule” (cf. 1 Kin. 1:35; 2 Chr. 11:22). their cry has come to Me. The people had been crying out for deliverance from the Philistines, their longstanding rivals, just as they did for liberation from Egypt (cf. Ex. 2:25; 3:9).

9:17 This one shall reign over My people. God identified Saul to Samuel, assuring there was no mistaking whom God was choosing to be king.

9:18 where is the seer’s house? A reference to Samuel’s house.

9:20 all the desire of Israel. Saul was to become the focus of Israel’s hope for military victories over her enemies (cf. 8:19, 20).

9:21 a Benjamite…the least of all the families. Saul’s humility and timidity was expressed by his proper assessment of his tribe and a humble estimation of his family.

9:22 the hall. The place where those who were invited ate with Samuel after the offering of the sacrifice on the high place (cf. vv. 12, 13).

9:24 the thigh…set apart for you. Samuel was following Lev. 7:28–36. Samuel received the thigh, the portion of the sacrifice reserved for the priest. Samuel’s giving of this choice piece of meat to Saul was a distinct honor and reflected Saul’s new status as the designated king.

9:25 the top of the house. The roof of Samuel’s house provided a place for Saul and his servant to sleep for the night.

9:27 the word of God. Special revelation from God, given to Samuel and intended for Saul. See note on 3:1.

1 Samuel 10

10:1 the LORD has anointed you commander. The Lord chose Saul to be the leader of Israel and communicated His choice through the private anointing by Samuel, signifying a setting aside for God’s service (see 2:10). His inheritance. The inheritance was God’s nation, Israel, in the sense that she uniquely belonged to Him (Deut. 4:20; 9:26).

10:2 Zelzah. Only mentioned here. Probably near Ramah, located between Bethel and Bethlehem, where Rachel died (Gen. 35:19; 48:7).

10:3 Tabor. This is not the far-distant Mt. Tabor, but a location unknown, probably near Bethel.

10:5 the Philistine garrison. Most likely the garrison in Geba in Benjamin, about 5 mi. N of Jerusalem. a group of prophets. Lit. “sons of the prophets.” They were young men being trained by Samuel for the prophetic ministry (see 19:18–20). prophesying. The prophet, as God’s messenger, declared the Word of the Lord (2 Sam. 7:5; 12:1), sometimes accompanied by music (1 Chr. 25:1). Here, “prophesying” connotes praising God and instructing the people with musical accompaniment.

10:6 the Spirit of the LORD will come upon you. The Holy Spirit would enable Saul to declare the Word of the Lord with the prophets. turned into another man. With this empowerment by the Holy Spirit, Saul would emerge another man (cf. 10:9), equipped in the manner of Gideon and Jepthah for deeds of valor (cf. v. 9; Judg. 6:34; 11:29).

10:7 signs. The 3 signs of vv. 2–6: 1) the report of the found donkeys; 2) the encounter of the 3 men going to Bethel; and 3) the encounter with the prophets. do as the occasion demands. Saul was to do what his hand found to do (Eccl. 9:10).

10:8 Gilgal. The town where Saul eventually would be declared king by Samuel (11:14, 15), offer sacrifice before the Lord without the prophet Samuel (13:12), and where Samuel slew king Agag (15:33). Gilgal was to the E of Jericho, but W of the Jordan River. burnt offerings and…peace offerings. See notes on Lev. 1:3–17; 3:1–17. Seven days. The appointed time Saul was to wait for Samuel to come and tell him what to do (see 13:8).

10:9 God gave him another heart. Lit. “God changed him for another heart,” i.e., God prepared Saul for the kingship by having the Holy Spirit come upon him (cf. v. 6).

10:12 who is their father? A question asked to find out the identity of the leader of the prophetic band that now included Saul. a proverb. A saying of common occurrence.

1 Sam. 10:13

Locations of Saul’s Military Campaigns

10:16 the matter of the kingdom. The information Samuel gave Saul about becoming king he did not tell his uncle. This might reflect Saul’s humility (cf. v. 22).

10:17 Samuel called the people. The Lord’s choice of Saul was made public at Mizpah, the place of the spiritual revival before Israel’s victory over the Philistines (7:5–8).

10:18, 19 the LORD God of Israel…delivered you. Despite the past faithfulness of God to His people, they still desired a human king to deliver them from the hands of their enemies.

10:20, 21 chosen. Probably Saul was selected by the casting of lots (cf. Lev. 16:8–10; Josh. 7:15–18). See note on Prov. 16:33.

10:22 hidden among the equipment. Overwhelmed, Saul had hidden himself in the military supplies.

10:23 taller…from his shoulders upward. Saul’s physical stature was impressive; being head and shoulders above the rest gave Saul a kingly presence.

10:25 the behavior of royalty. Samuel reminded the people of the regulations governing the conduct of kings according to Deut. 17:14–20.

10:26 whose hearts God had touched. Valiant men who were eager to affirm God’s choice of Saul and, in response to a divine impulse, joined him.

10:27 rebels. Lit. “sons of Belial” (see note on 2:12). Those who did not recognize Saul with the respect befitting a king.

1 Samuel 11

11:1 Nahash the Ammonite. Nahash, meaning “snake,” was king of the Ammonites, the descendants of Lot (cf. Gen. 19:36–38) who lived E of the Jordan. Jabesh Gilead. A town E of the Jordan River, about 22 mi. S of the Sea of Galilee, in the tribal territory of Manasseh (cf. Judg. 21:8–14).

11:2 put out all your right eyes. This barbarous mutilation was a common punishment of usurpers in the ancient Near East which would disable the warriors’ depth-perception and peripheral vision, rendering them useless in battle.

11:3 seven days. The elders at Jabesh were hoping for deliverance from the Israelites W of the Jordan.

11:4 Gibeah of Saul. Saul’s home and the first capital city of the monarchy, about 3 mi. N of Jerusalem (cf. 10:26).

11:5 from the field. Saul continued to work as a farmer while waiting for the time to answer Israel’s expectations of him as the king.

11:6 the Spirit of God came upon Saul. To fill him with divine indignation and to empower him to deliver the citizens of Jabesh Gilead (cf. 10:6).

11:7 cut them in pieces. Saul divided the oxen in sections to be taken throughout Israel to rouse the people for battle (see a similar action in Judg. 19:29; 20:6).

11:8 Bezek. A city 13 mi. N of Shechem and 17 mi. W of Jabesh Gilead. children of Israel…men of Judah. This distinction made between Israel and Judah before the kingdom was divided indicates the book was written after 931 B.C. when the kingdom had been divided. See Introduction: Author and Date.

11:11 three companies. A military strategy of dividing up forces, it lessened the possibility of losing everyone to a sneak attack while giving greater military options. in the morning watch. The last of the 3 watches (2:00—6:00 a.m.), this surprise attack was before dawn, before the Ammonites were prepared for battle.

11:13 the LORD has accomplished salvation in Israel. Saul recognized the deliverance of the Lord and refused to kill those who had rebelled against his kingship (10:27).

11:14 Gilgal. See note on 10:8. renew the kingdom. The reaffirmation of Saul’s kingship by public acclamation.

11:15 they made Saul king before the LORD. All the people came to crown Saul king that day. The process of entering the kingship was the same for both Saul and David: 1) commissioned by the Lord (9:1—10:16; 16:1–13); 2) confirmed by military victory (10:17–11:11; 16:14–2 Sam. 1:27); and 3) crowned (11:12–15; 2 Sam. 2:4; 5:3). peace offerings. Sacrifices of thanksgiving (cf. Lev. 7:13). rejoiced greatly. Along with the victory over the Ammonites, there was a great celebration over the nation being united.

1 Samuel 12

12:1 I have heeded your voice. Samuel had obeyed the will of the Lord and the people and set the king of God’s choice over them, though he had personal reservations concerning the monarchy.

12:3 Here I am. These familiar words for Samuel throughout his entire life (cf. 3:4, 5, 6, 8, 16) emphasized his availability to God and the people. Witness. Samuel requested the people to “testify against” any covenant stipulations that he had violated.

12:7 I may reason with you before the LORD. Despite the nation being unified under the new king, Samuel still wanted to rebuke the nation for ignoring and rejecting what God had done without a king.

12:11 the LORD sent…and delivered you. It was the Lord who delivered them through the hands of the judges, not themselves.

12:12 when you saw that Nahash king of the Ammonites came against you. According to the DSS and Josephus, Nahash was campaigning over a large area. It was that Ammonite threat that seemingly provoked Israel to demand a human king (8:1–20). the LORD your God was your king. The clearest indictment of Israel for choosing a mere man to fight for her instead of the Lord God (cf. 8:20).

12:13 the king whom you have chosen…desired. The Lord gave them their request (cf. Ps. 106:15).

12:14 fear the LORD. A reminder of Josh. 24:14. Israel was to stand in awe of the Lord and submit to Him (cf. Deut. 10:12). you and the king…following the LORD your God. Both the people and the king were given the same command. The standard was the same, obedience to God’s commands.

12:15 rebel. “Disobey, not heed, forsake.” Echoing the promises of Deut. 28, there would be blessings for obeying and curses for disobeying the commands of the Lord.

12:16 this great thing. Though rain during the wheat harvest (late May to early June) was unusual, the Lord sent the rain and thunder to authenticate Samuel’s words to the people.

12:19 Pray for your servants. The people’s response to the power of God was their recognition of their sinful motives in asking for a king. They needed Samuel’s prayers to intercede for them.

12:20 serve the LORD with all your heart. An often-expressed covenant requirement (Deut. 10:12, 13; 11:13, 14).

12:21 empty things. “Futile things,” i.e., idols.

1 Samuel 13

13:1 one year…two years. The original numbers have not been preserved in this text. It lit. reads, “Saul was one year old when he became king and ruled two years over Israel.” Acts 13:21 states that Saul ruled Israel 40 years. His age at his accession is recorded nowhere in Scripture. Probably the best reconstruction of vv. 1, 2 is “Saul was one and (perhaps) thirty years old when he began to reign, and when he had reigned two years over Israel, then Saul chose for himself three thousand men of Israel…”

13:2 Michmash. This area was located about 7 mi. NE of Jerusalem. Jonathan. “The LORD has given.” Saul’s firstborn son and heir apparent to the throne was evidently old enough to serve as a commander in Israel’s army at this time, much like David when he slew Goliath (1 Sam. 17:32–37). Gibeah of Benjamin. This city was located 3 mi. N of Jerusalem. It was called Gibeah of Saul in 11:4.

13:3 Geba. This outpost was located about 5 mi. NNE of Jerusalem, 1½ mi. SW of Michmash. blew the trumpet. Saul used the trumpet to summon additional troops for battle.

13:4 an abomination. Israel could expect retaliation from the Philistines for Jonathan’s raid. Gilgal. This is the town of Saul’s confirmation as king by Samuel and the people (11:14, 15). Saul chose Gilgal because of Samuel’s word in 10:8.

13:5 thirty thousand chariots. This is probably a scribal error, since the number is too large for the corresponding horsemen. Three thousand is more reasonable and is found in some OT manuscripts. Michmash. See note on 13:2. Beth Aven. Lit. “house of nothingness.” It was less than one mi. SW of Michmash.

13:7 Gad and Gilead. Areas E of the Jordan River. all the people followed him trembling. The people were in fear over probable Philistine retaliation.

13:8 seven days…the time set by Samuel. This is a direct reference to Samuel’s word in 10:8. Saul was commanded to wait 7 days to meet Samuel in Gilgal. the people were scattered. Saul’s men were deserting him because of anxiety and fear over the coming battle.

13:9 he offered the burnt offering. Saul’s sin was not specifically that he made a sacrifice (cf. 2 Sam. 24:25; 1 Kin. 8:62–64), but that he did not wait for priestly assistance from Samuel. See 10:8. He wished to rule as an autocrat, who possessed absolute power in civil and sacred matters. Samuel had wanted the 7 days as a test of Saul’s character and obedience to God, but Saul failed it by invading the priestly office himself.

13:11 When I saw. Saul reacted disobediently based upon what he saw and not by faith. He feared losing his men and did not properly consider what God would have him do.

13:13 You have not kept the commandment. Saul’s disobedience was a direct violation of the command from Samuel in 10:8. your kingdom…forever. How could this be in light of God’s promise to Judah (Gen. 49:10)? This would correct the potential contradiction of Saul being from Benjamin, not Judah.

13:14 a man after His own heart. Instead of Saul, God was going to choose one whose heart was like His own, i.e., one who had a will to obey God. Paul quotes this passage in Acts 13:22 of David (cf. 16:7). commander. Someone else, namely David, had already been chosen to be God’s leader over His people.

13:15 from Gilgal to Gibeah. This was about a 10 mi. trip westward. Samuel left Saul, realizing that Saul’s kingship was doomed. six hundred men. This indicates the mass departure of the Israelites (v. 6) and gives a perspective on what Saul saw (v. 5).

13:17 raiders…in three companies. Lit. these were “destroyers” in the Philistine army, divided into 3 groups.

13:19 no blacksmith. The Philistines had superior iron and metal-working craftsmen until David’s time (cf. 1 Chr. 22:3), accounting for their formidable military force.

13:20 mattock. A pickax to work the ground by hand.

13:21 The Philistines charged a high price to sharpen instruments potentially that could be used against them.

13:22 neither sword nor spear. The Philistines had a distinct military advantage over Israel since they had a monopoly on iron weapons.

13:23 the pass of Michmash. Some of the Philistines had moved out to a pass leading to Michmash.

1 Samuel 14

14:1 the other side. Jonathan and his armorbearer left the Israelite camp to approach the Philistine outpost.

14:2 pomegranate tree. These trees are common to Israel’s landscape, normally growing as low shrubs with spreading branches. This may have been a particularly large one.

14:3 Ahijah. “Brother of the LORD.” He was the great-grandson of Eli the High-Priest, another house which had been rejected of the Lord (2:22–36). wearing an ephod. The ephod was a white garment worn by the priests that was attached to the body by a belt. A breastplate worn over the ephod had pouches that were used by the priests to carry certain devices used in determining the will of God, i.e., the Urim and Thummim, or sacred lots. See note on Ex. 28:5–13. Apparently, Saul chose not to use it for seeking the Lord’s will.

14:4 Bozez…Seneh. Hebrew terms. Bozez may mean “slippery.” Seneh means “thorny.”

14:6 uncircumcised. This was a derogatory term used by the Israelites to describe the Philistines. by many or by few. Jonathan demonstrated the great faith that should have been demonstrated by the king (cf. 13:11).

14:10 a sign to us. This was an unusual manner for determining the will of the Lord, but not without similar precedent, e.g., Gideon’s fleece (Judg. 6:36–40). Jonathan was allowed to determine the will of God by the reaction of his enemies.

14:11 Hebrews. The oldest term used by Gentile nations to refer to the people of Israel. the holes where they have hidden. Many of the Israelites were hiding in fear over the battle. Apparently they thought Jonathan and his armorbearer were Israelite deserters coming to the Philistine side.

14:15 the earth quaked. The earthquake affirms the fact that divine intervention aided Jonathan and his armorbearer in their raid. The earthquake caused a panic among the Philistines. God would have intervened on Saul’s behalf in such a manner had he chosen to be faithfully patient (cf. 13:9).

14:18 ark of God. The LXX reads “ephod” instead of “ark,” and this seems more likely since the ark was at Kirjath Jearim and the language of 14:19 better fits the ephod (v. 3) than the ark. See marginal note.

14:19 Withdraw your hand. Saul, in a hurry, ordered the priest to stop the inquiry into the will of the Lord.

14:21 Hebrews. This is a reference to Israelite deserters or mercenaries.

14:22 the mountains of Ephraim. A large and partially wooded area N and W of Michmash.

14:23 So the LORD saved Israel. The writer uses similar language to that of the Exodus. In spite of their disobedient king, God was faithful to deliver Israel from her enemies. Beth Aven. See note on 13:2.

14:24 were distressed. Saul’s inept leadership failed to provide for the physical needs of his men, leaving them weak and fatigued. Cursed. Saul’s first foolish oath pronounced a curse upon anyone tasting food until the battle was over. The scene fits chronologically after Jonathan’s departure.

14:25 honey on the ground. This was a reference to honeycombs found in the forest (v. 27).

14:27 Jonathan had not heard. Jonathan apparently had departed before Saul made his oath.

14:29 My father has troubled the land. Jonathan saw the foolishness of Saul’s oath and how it actually hurt Israel’s cause instead of helping it.

14:31 Aijalon. This area is located 15 mi. W of Michmash. This would have been a normal path back to the land of the Philistines.

14:32 ate them with the blood. The people were so severely hungry because of the oath (v. 24) that they disobeyed the law by eating the meat raw and not draining the blood (cf. Lev. 17:10–14).

14:35 the first altar. The first and only altar built by Saul mentioned in Scripture.

14:36 Let us draw near to God. Ahijah the priest requested that they first seek the Lord regarding their course of action.

14:37 Saul asked counsel of God. At the request of Ahijah, Saul inquired of the Lord regarding his battle plan. He did not answer him. Because of the sin that Saul had caused in his army, God did not answer his inquiry. This would not be the last time that the Lord would refuse to respond to sinful Saul (cf. 28:6).

14:39 as the LORD lives. As an encore to his previous oath, Saul followed with another foolish oath, unknowingly jeopardizing his own son’s life.

14:41 taken. The practice of casting lots was used to distinguish one person or group from another. Jonathan was indicated as the guilty party, though he acted innocently (v. 27).

14:44 God do so and more also. Saul, proud and concerned with his own authority and honor, was intent on fulfilling his vow.

14:45 worked with God this day. Jonathan, in stark contrast to his father the king, understood the sufficiency of God for the task and obediently relied on Him for the victory.

14:46 the Philistines went to their own place. The Philistines were left to continue their retreat unhindered.

14:47, 48 Saul’s military accomplishments were significant and expanded Israel’s borders in all directions: to the S (Edom), E (Ammon and Moab), N (Zobah), and W (Philistia). The defeat of the Amalekites is recorded in chap. 15.

14:49–51 Saul’s children, Jonathan and Michal, would both play significant roles in the life of the next king, David. Nothing further is known of Saul’s wife or other children mentioned here.

14:50 Abner. A cousin of Saul who commanded his army (cf. 1 Sam. 17:55, 57; 20:25; 26:14, 15).

14:52 fierce war. The Philistines’ opposition to Israel was persistent and continual to the very last day of Saul’s life (1 Sam. 31:1–3). strong…valiant man. Saul looked for the good warriors and attached them to his personal force. David was one such man, who would also continue this practice under his rule (2 Sam. 23:8–39).

1 Samuel 15

15:2 Amalek. The Amalekites, a nomadic people of the desert and descendants of Esau (Gen. 36:12), became a marked people when they attacked Israel in the wilderness after leaving Egypt (see notes on Ex. 17:8–16; cf. Num. 24:20; Deut. 25:17–19; Judg. 6:3–5).

15:3 utterly destroy. God gave Saul an opportunity to redeem himself with obedience. The judgment was to be a complete and total annihilation of anything that breathed. God’s judgment was severe on those who would destroy His people. It was equally severe to those who disobeyed (cf. Achan in Josh. 7:10–26).

15:4 Telaim. The precise location of this area is unknown, but it may be a reference to Telem found in Josh. 15:24.

15:5 a city of Amalek. This was possibly modern-day Tel Masos located about 7 mi. ESE of Beersheba.

15:6 the Kenites. Moses’ father-in-law was a Kenite (cf. Judg. 1:16), a people friendly to the Israelites.

15:7 from Havilah…to Shur. Saul’s victory was extensive, covering much of the Amalekite territory. However, the Amalekites were not completely destroyed (cf. 27:8; 30:1).

15:8 Agag. Another example of Saul’s incomplete obedience, in the case of Agag, is recorded because it had such far-reaching implications. Over 5 centuries later an Agagite named Haman attempted to exterminate the Jewish race from his power base in Persia (cf. Esth. 3:1ff.). all the people. The Israelites killed everyone they came across, except for the king.

15:9 Saul and the people spared. Motivated by covetousness, both Saul and the people greedily spared the choice spoil of the land, disobeying God’s Word and demonstrating their faithlessness.

15:11 grieved Samuel. Samuel’s role as priest over the people gave him great concern over the poor performance of the king, who was like the kings of other nations (1 Sam. 6:19, 20) i.e., self-centered, self-willed, and utterly disobedient to the things of God.

15:12 Carmel. This is not Mt. Carmel of Elijah fame (1 Kin. 18:20ff.), but a Carmel located 7 mi. S of Hebron. monument for himself. Saul, apparently taking credit for the victory, established a monument to himself (cf. Absalom in 2 Sam. 18:18). This foolish act of contemptible pride was Saul’s expression of self-worship rather than true worship of God and another evidence of his spiritual weakness. Gilgal. The site of Samuel’s first confrontation with Saul (13:7b–15) became the site of this pronouncement of judgment.

15:13 I have performed the commandment of the LORD. Saul, either ignorantly or deceitfully, maintained that he did what was commanded (15:20).

15:15 the people spared the best…to sacrifice. Saul began to place blame on others, making room for his own excuses just as he had done earlier (cf. 13:11, 12). Then he tried to justify his sin by saying that the animals would be used to sacrifice to the God of Samuel. Saul’s blatant disobedience at least pained his conscience so that he could not claim God as his God.

1 Sam. 15:15

Before David Became King

This map represents the geography of the Promised Land during Saul’s reign before David’s rule.

15:17 little in your own eyes. Saul’s status before he became king was as a humble and lowly Benjamite (cf. 9:21).

15:19 swoop down on the spoil. Saul and the people greedily took the spoil like a bird of prey diving on its victim.

15:20, 21 I have obeyed the voice of the LORD. Instead of confessing his sin and repenting, Saul continued to justify himself.

15:22 to obey is better than sacrifice. This is an essential OT truth. Samuel stated that God desires heart obedience over the ritual sacrifice of animals (cf. Ps. 51:16, 17; Is. 1:10–17). The sacrificial system was never intended to function in place of living an obedient life, but was rather to be an expression of it (cf. Hos. 6:6; Amos 5:21–27; Mic. 6:6–8).

15:23 rebellion…stubbornness. Saul needed to see that his real worship was indicated by his behavior and not by his sacrifices. He demonstrated himself to be an idolater whose idol was himself. He had failed the conditions (12:13–15) which would have brought blessing on the nation. His disobedience here was on the same level as witchcraft and idolatry, sins worthy of death. Because you have rejected…He also has rejected. A universal principle is given here that those who continually reject God will one day be rejected by Him. The sins of Saul caused God to immediately depose Saul and his descendants forever from the throne of Israel.

15:24 I have sinned. This overdue confession appears to be generated more by a concern over consequences (regret) than by sorrow over having offended holy God (repentance). He bypasses his personal responsibility by shifting blame to the people.

15:25 return with me. Saul was concerned about having Samuel’s visible presence as a show of support in front of the people (cf. 15:30).

15:28 torn the kingdom. Saul’s judgment was a settled matter on the day of his disobedience with the Amalekites. Samuel used the illustration as it vividly portrayed how God would take the kingdom from Saul as he had just torn Samuel’s robe. a neighbor of yours. This was a reference to David (cf. 28:17).

15:29 the Strength of Israel. This was a unique title of God. It could also be translated “the glory of Israel” (cf. Mic. 1:15). will not lie nor relent. Samuel emphasized God’s attribute of immutability in regard to the judgment upon Saul.

15:30 honor me. Saul was still thinking of himself and how he could best salvage the situation for self-gain.

15:31 Samuel turned back. Samuel agreed to follow Saul, perhaps seeing this as the wisest course of action for the nation at that time.

15:33 hacked Agag in pieces. This was an act of divine judgment to show the holy wrath of God against wanton sin. Sadly, the Israelites did not exterminate the wicked Amalekites, so they came back later to raid the southern territory and take women and children captive, including David’s family (see 1 Sam. 30).

15:35 Samuel went no more…mourned. Samuel never went to visit the rejected King Saul again in his life (cf. 1 Sam. 28:11–19). On at least one further occasion, Saul sought Samuel (cf. 19:24).

1 Samuel 16

16:1—31:13 The third major division of Samuel recounts the steady demise of Saul and the selection and preparation of David for the kingship. Chapter 16 begins with Samuel mourning for Saul as one would mourn for the dead. The death of Saul (31:1–13) concludes this last division of the book.

16:1 Jesse the Bethlehemite. God’s new king of Israel (and ultimately the Messiah; Gen. 3:15; Num. 24:17; 1 Sam. 2:10; Ps. 2) would come from the tribe of Judah (Jesse; cf. Ruth 4:12, 22; Gen. 49:10) and from Bethlehem of Judah (cf. Mic. 5:2; Matt. 2:2–6). I have provided Myself. The king was chosen and provided by God (Deut. 17:15), who orders all things according to the counsel of His own will (Is. 40:14), not according to human desires (8:5, 6; 2 Sam. 2:8, 9).

16:2 Saul…will kill me. Saul’s unbalanced emotional state was already known in Israel. It is ironic that Samuel’s initial reaction to the word of the Lord was fear of Saul instead of rejoicing at God’s provision to Israel (and ultimately to all the nations; e.g., 1 Kin. 8:41–43). The route from Ramah to Bethlehem would take Samuel through Gibeah of Saul (cf. 10:26; 11:14). I have come to sacrifice. The place of sacrifice could be in any town until the establishment of the house of God in Jerusalem (Deut. 12:11).

16:3 anoint. David’s first anointing was performed by Samuel, symbolizing God’s recognition/ordination (cf. 2:10). The following two anointings (2 Sam. 2:7; 5:3) were to establish David as king publicly for the benefit of Judah and Israel respectively.

16:4 the elders of the town trembled. The elders, and no doubt all Israel, had heard of Samuel’s execution of Agag (15:33). Israel still closely associated the “seer,” or prophet, with the not-so-distant past office of “judge.”

16:5 Sanctify yourselves. Worship of Yahweh was always preceded by cleansing or washing, both of the outward garments and the inner man (Ex. 19:10, 14; 1 John 1:9).

16:6 Eliab. Lit. “My God is Father.” Since Eliab was the first of Jesse’s sons to catch Samuel’s eye, he must have been an impressive young man by outward appearance.

16:7 his appearance…physical stature. Samuel needed to be reminded that God’s anointed was not chosen because of physical attributes. This was initially a difficult concept for Samuel as he was accustomed to a king whose only positive attributes were physical. the LORD looks at the heart. The Hebrew concept of “heart” embodies emotions, will, intellect, and desires. The life of the man will reflect his heart (cf. Matt. 12:34, 35).

16:8 Abinadab. Lit. “My Father is noble.” Samuel, now more sensitive to the leading of God’s Spirit, quickly discerned that Abinadab was not God’s anointed.

16:9 Shammah. Lit. “Yahweh hears (or heard).” See 16:8.

16:10 seven…sons. With David, Jesse had 8 sons. The fact that 1 Chr. 2:13 indicates 7 sons must mean that one of the 8 died afterward and this is not considered in the Chronicles account.

16:11 the youngest…keeping the sheep. God’s favor/choice often fell on the younger and the least (cf. Jacob, Joseph, Gideon). David, although the youngest, was the firstborn over Israel (Ps. 89:27), whose humble beginnings as a shepherd, and later rule as king, typify Jesus: the ultimate Shepherd and King of Israel.

16:12 ruddy…bright eyes…good-looking. God’s chosen king was handsome to look at, although that was not the reason for his selection by God. His appearance was perhaps enhanced by a genuine faith and joy in Yahweh. See also 17:42.

16:13 anointed him in the midst of his brothers. David’s first anointing is before his family/house. His second anointing would be before the assembly of his tribe, Judah; and his third anointing would be before the nation Israel. (See note on 16:3.) the Spirit of the LORD came upon David. This familiar OT expression relates to empowerment for some God-given task (cf. 10:6, 11; 11:6; 19:20, 23; 2 Sam. 23:2; 2 Chr. 20:14; Is. 11:2; 61:1; Ezek. 11:5; 37:1). David’s anointing was an external symbol of an inward work of God. The operation of the Holy Spirit in this case was not for regeneration, but for empowerment to perform his (David’s) role in God’s program for Israel (cf. Saul, 10:6). After David sinned with Bathsheba (2 Sam. 11, 12), he prayed, “…Do not take Your Holy Spirit from me” (Ps. 51:11).

16:14 the Spirit of the LORD departed from Saul. When David’s ascent to the throne began, Saul’s slow and painful descent began also (cf. 18:12). Without God’s empowering Holy Spirit, Saul was effectively no longer king over Israel (15:28), although his physical removal from the throne, and his death, happened many years later. a distressing spirit. God, in His sovereignty, allowed an evil spirit to torment Saul (cf. Judg. 9:23; 1 Kin. 22:19–23; Job 1:6–12) for His purpose of establishing the throne of David. This spirit, a messenger from Satan, is to be distinguished from a troubled emotional state brought on by indwelling sin, or the harmful consequences of the sinful acts of others (e.g., spirit of jealousy, Num. 5:14). This demon spirit attacked Saul from without, for there is no evidence that the demon indwelt Saul. troubled him. Saul, whose inward constitution was already prone to questionable judgment and the fear of men, began to experience God’s judgment in the form of severe bouts of depression, anger, and delusion, initiated and aggravated by the evil spirit assigned to him. There are several NT occasions where God turned people over to demons or Satan for judgment (see Acts 5:1–3; 1 Cor. 5:1–7; 1 Tim. 1:18–20). He also used Satan or demons for the strengthening of the saints. See Job 1:1—2:6; Matt. 4:1ff.; Luke 22:31, 32; 2 Cor. 12:7–10.

16:16 he will play…you shall be well. God used the evil which had befallen Saul to introduce David into the court of the king and to the watching eyes of Israel.

16:18 skillful in playing…a handsome person. The writer of Samuel introduces David the sweet psalmist of Israel (2 Sam. 23:1) before introducing David the warrior. Later proven so skillful in the art of war and killing, David was also a tender musician of exceptional skill and reputation. the LORD is with him. The saints of God, OT and NT, are recognized by their fruit (2:26; Luke 2:40). God’s approval of David was already recognized by certain people in Israel.

16:19 Send me your son David. Verbal link with 16:1, “I have provided myself a king among his (Jesse’s) sons.” David’s lineage was of importance to Saul in the near future when he arranged a marriage between Michal, his daughter, and David. with the sheep. David’s lowly, humble occupation is emphasized. He gave evidence of that humility and patience as he returned faithfully to his duty following Samuel’s anointing.

16:21 he loved him greatly. Saul loved David for his abilities, but later grew to jealously hate him because he knew he was blessed by the Lord (cf. 18:29). his armorbearer. David was most likely one of many such young men assigned to Saul’s barracks.

1 Samuel 17

17:1 Sochoh…Azekah…Ephes Dammim. Following the anointing of David and his installation into the court of the king, there is this update on the situation of Israel in regards to Israel’s enemies. Sochoh and Azekah were towns of Judah (Josh. 15:20, 35; Jer. 34:7) approximately 15 mi. W and 17 mi. NW (respectively) of Bethlehem. Ephes Dammim (1 Chr. 11:12, 13; cf., 2 Sam. 23:9), the camp of the Philistines, probably lay one mi. to the S of Azekah.

17:2 Valley of Elah. Where the camp of Israel was, approximately 3 mi. E of Ephes Dammin.

17:4–7 On human terms alone, Goliath was invincible. However, David counted on the Lord being with him and making the difference (17:34–37).

17:4 champion. Lit. “the man between two.” An appropriate appellation as Goliath stood between the two armies of the Philistines and Israel, and offered his challenge to a “duel” of hand-to-hand combat, the outcome of which would settle the battle for both sides. Gath. One of the 5 chief, Philistine cities, located 5 mi. W of Azekah. six cubits and a span. One cubit measures approximately 18 in. and one span about 9 in., making Goliath about 9 ft. 9 in. in height (cf. “Egyptian,” 1 Chr. 11:23, and “Og of Bashan,” Deut. 3:11).

17:5 five thousand shekels. 125 lbs.

17:7 six hundred shekels. 15 lbs.

17:11 Saul…dismayed and greatly afraid. Saul and Israel had proven themselves to be greatly concerned with outward appearances (10:23, 24; 15:30) and able to be influenced by the fear of men (12:12; 15:24). It is only natural that Goliath would be their worst nightmare come true.

17:12 Ephrathite. Ephrath(ah), another name for the Bethlehem in Judah (cf. Ruth 4:11; Mic. 5:2).

17:15 David occasionally went and returned from Saul. David’s duties were divided between his billet with Saul as one of many armorbearers (16:21), and tending his father’s sheep in Bethlehem. Doubtless, David learned important lessons regarding the weight of responsibility during this time, lessons that were later put to use in ruling over Israel.

17:17 ephah. About .75 of a bu.

17:23 the same words. Goliath continued to offer the challenge of 17:10, as he had been doing for 40 mornings and evenings (17:16).

17:25 great riches…his daughter. The reward of a daughter in marriage for a great victory over an enemy of Israel was not unusual (cf. Josh. 15:13–17).

17:26 the reproach from Israel. David knew that although Goliath’s challenge had been issued to (any) individual of the camp of Israel, Goliath’s defiant attitude was a reproach to all Israel.

17:28 Eliab’s anger. Eliab, perhaps still feeling the sting/rejection of having his “little” brother chosen over him by God/Samuel (16:6, 7), expressed his jealousy in anger (cf. Gen. 37:4, 5, 8, 11).

17:32 Let no man’s heart fail. Joshua and Caleb exhorted Israel in the same fashion regarding the giant Anakim 400 years prior (cf. Num. 13:30; 14:8, 9). The heathens’ hearts fail at the name of the Lord God of Israel (cf. Rahab, Josh. 2:11).

17:33 You are not able. David’s faith, like that of Joshua and Caleb, was met with disbelief on the part of Saul. By all outward appearances, Saul was absolutely correct in his assessment, but he failed to consider the Lord’s presence in David’s life.

17:36 lion and bear. Just as David tended his flock of sheep and protected them from the lion and bear, his new responsibility as shepherd over Israel required him to eliminate the threat of Goliath.

17:37 The LORD…He will deliver me. Just as Jonathan believed earlier (14:6). David had a wholehearted faith in the God of Israel. the LORD be with you. One of the first explicit indications in the text that Saul knew that the Lord was with David (cf. 15:28).

17:40 staff…stones…sling. The tools of the shepherd proved to be appropriate weapons also for Israel’s shepherd. One of David’s honorable and chief men of battle, Benaiah, the son of Jehoiada, slew a formidable Egyptian warrior (2 Sam. 23:20, 21) with a staff like the one David carried toward Goliath.

17:43 dog. Goliath uttered a statement of ironic truth about himself of which even he was unaware. As a wild dog can be a threat to the flock and must be chased away or killed, so must Goliath.

17:45 in the name of the LORD of Hosts. Goliath came out to battle in his own name; David came to battle in the name of the Lord of all the hosts (armies). Cf. Deut. 20:1–5.

17:46 all the earth may know. David fought in the name of the Lord and for the glory of the Lord, whose name and glory will extend to the uttermost parts of the earth, to all nations (cf. Josh. 4:24; 2 Sam. 22:50; Ps. 2).

17:47 the battle is the LORD’s. Cf. Deut. 31:6; Judg. 7:18. David fully understood the chief issue, i.e., the Philistines were in effect challenging the Lord by confronting the Lord’s people.

17:48 David…ran. David, unencumbered by armor or fear and emboldened by faith in God, ran to meet Goliath.

17:50 no sword. Iron weapons were scarce in Israel (13:9).

17:51 cut off his head. David completed his promise given to Goliath in v. 46a. The Philistines would later do the same with Saul’s head (1 Sam. 31:9). fled. David’s exclamation that there is a God in Israel (v. 46) was proven before the Philistines, who were no strangers to the wrath of Yahweh (1 Sam. 5–7). They wisely fled in terror, but did not honor the terms of Goliath if he lost (17:6–9).

17:54 to Jerusalem. The Jebusites, who were the inhabitants of Jerusalem, were a stubborn, resistant people (cf. Josh. 15:63; Judg. 1:21; 19:10, 11), particularly to the tribe of Judah. They doubtless began to feel some anxiety concerning the victory of this Bethlehemite. The head of Goliath was a constant warning to them over the ensuing days as to their future (cf. 2 Sam. 5:6–10).

17:55 Abner. See note on 14:50. whose son. David’s lineage was of the utmost importance to Saul at this point, since the victor over Goliath would marry into his family (cf. 17:25; 18:18).

1 Samuel 18

18:1 Jonathan loved him. Jonathan loved David with a loyalty and devotion indicative of covenantal love (18:3). Hiram of Tyre had much the same covenantal love for David (cf. 2 Sam. 5:11; 1 Kin. 5:1; 9:11). David’s later reign from Jerusalem is marked by loyalty to his covenant with Jonathan (2 Sam. 9:1).

18:2 would not let him go home. Saul’s interest in keeping David in his household was more self-serving than a token of generous hospitality. Saul was aware of his promise of wife and wealth (17:25), and, no doubt, the stirrings of anxiety/fear were in his heart toward David, who appeared as a threat. Saul preferred to have him in the court to keep a watchful eye on the young upstart.

18:3 covenant. See v. 1. Further mention of this honorable relationship is made in: 19:1; 20:8, 13–17, 42; 22:8; 23:18.

18:4 robe…belt. Jonathan willingly and subserviently relinquished the outer garments and instruments that signified his position as prince of Israel and heir to the throne. Jonathan, a godly worshiper of Yahweh, quickly discerned that David was God’s anointed and, without reservation, offered the robe of succession to the true king of Israel.

18:7 David his ten thousands. This is a song that Saul grew to hate (cf. 21:11; 28:5) because it exalted David over him.

18:8 the kingdom. Saul’s jealousy and malice toward David were now explicit. By his own statement, Saul acknowledged that David was the rightful heir to the throne and the one of whom Samuel spoke in Gilgal (15:28).

18:10 the distressing spirit. The painful descent and eventual demise of Saul was marked by the persistent vexing of this spirit. See 16:14. prophesied. This means to speak before people, not predict the future. Saul’s speeches in the midst of the house were the ravings of one troubled by an evil spirit like other false prophets (cf. 1 Kin. 22:19–23).

18:11 David escaped…twice. As Saul’s behavior was becoming increasingly violent, he made more than one attempt on David’s life with the javelin. It was evident that God was with David, as it would be no small feat to dodge a javelin cast by such an experienced warrior as Saul.

18:12 Saul was afraid of David. Saul, faced with the same conclusion reached by Jonathan in vv. 1–4, reacted with fear. Saul, a man who viewed life from a human perspective rather than a divine one, could view David only as a personal threat, rather than a blessing to Israel.

18:13 captain over a thousand. Saul gave David a military commission, intended as kind of an honorable exile. But this duty only served to give David opportunity to display his remarkable quality of character and strengthen his hold on the people’s affections.

18:16 loved David. The writer of Samuel, inspired by the Holy Spirit, offers an editorial comment full of truth.

18:17 Merab. Lit. “compensation” or “substitute” (cf. 14:49). Saul’s later retraction of the betrothal to Merab (v. 19) was similar to Laban’s trickery with Jacob and Rachel (Gen. 29:25). fight the LORD’s battles. A phrase Saul knew would appeal to David. Saul made the offer out of a treacherous heart, desiring evil and calamity for David. Notice the similarity between Saul’s treachery and that of David with Uriah (2 Sam. 11:15).

18:18 son-in-law. The familial lineage was crucial when marrying into the king’s family. David asked, “Who am I…or my father’s family in Israel, that I should be son-in-law to the king?” Saul had asked of David’s lineage 3 times previously (17:55, 56, 58).

18:19 Adriel the Meholathite. Merab married this man and bore children, 5 of whom were sons later executed by David as punishment for Saul’s disregard of Joshua’s covenant with the Gibeonites (2 Sam. 21:8; cf. Josh. 9:20).

18:20 Michal. Lit. “Who is like God?” Michal sincerely loved David and perhaps was aware, as Jonathan, of his certain ascent (and right) to the throne. Ironically, Saul offered her to David, not from a benevolent heart, but as a “snare” (v. 21).

18:25 dowry. Lit. “price.” Saul resorted to the same treachery in his offer of betrothal to Merab, plotting to eliminate David by placing him in jeopardy with the Philistines. David, already having proved himself wise in many things (16:18), was aware, to some extent, of Saul’s intent and acted obediently, valiantly, and wisely.

18:25, 27 foreskins. Such mutilations of the bodies of slain enemies were commonly practiced in ancient warfare. The number indicated the extent of the victory. Saul’s intent was to expose David to deadly danger by engaging in such an extensive and hazardous task.

18:27 his men. Cf. 22:2; 25:12, 13; 2 Sam. 23:8–39.

18:29 Saul became David’s enemy. All of Saul’s plans came to naught. Saul asked for 100 Philistine foreskins; David brought 200. Saul offered Michal as a “snare”; Michal loved David as did Saul’s own son, Jonathan. There remained nothing else for Saul to contrive except open hatred toward David.

1 Samuel 19

19:1 kill David. Saul no longer tried to disguise or cover his evil intent toward David, but ironically made known his intent to those who held David in the highest esteem (cf. 16:18; 18:1–4). God, in His mercy, made sure that David had sympathetic ears within Saul’s court to inform him of Saul’s evil plans (e.g., 19:7; 20:2).

19:4 Jonathan spoke well of David. Jonathan attempted to persuade his father with calm reason. Jonathan’s reason was tempered by a godly attitude centered on a remembrance of the Torah (14:6, cf. Num. 11:23; 14:9) and a covenantal loyalty toward and faithfulness for David.

19:4, 5 he has not sinned. Jonathan reminded Saul that David had done nothing to deserve death; in fact, he was worthy of honor for his good works toward the king and Israel. Jonathan knew that the spilling of innocent blood would affect all Israel, not just the house of Saul (Deut. 21:8, 9).

19:6 he shall not be killed. Saul temporarily responded to reason and conviction in his heart. His mental capacity was so unbalanced, however, that this response would not last for long.

19:9 the distressing spirit. Jealousy, rage, and anger once again dominated Saul, who was enraged by David’s success against the Philistines. See 6:14; 18:10.

19:10 pin David…with the spear. Saul’s already diminished capacity for reason was once again completely clouded by anger, and he responded toward David with murderous intent (cf. 18:10, 11).

19:11 Michal…told him. Michal, far from being a “snare” (18:21) to David, was instrumental in saving his life. Michal, at this time in her relationship with David, displayed a covenantal love and faithfulness similar to that of Jonathan. See the title of Ps. 59.

19:13 an image. Heb. teraphim. The writer of Samuel draws a parallel between David/Michal/Saul and Jacob/Rachel/Laban (see note on 18:17), in that both Rachel and Michal employed the use of household gods (“teraphim”) in trickery and out of loyalty for their husbands rather than their fathers (cf. Gen. 31:30–35).

19:17 He said to me. Michal lied in telling Saul the exact opposite of what she said to David (v. 11).

19:18 Ramah. With the mention of Samuel’s birthplace, the author establishes a verbal link with 1:1, and also reminds the reader of Saul’s first encounter with Samuel the seer in Zuph (Ramathaim Zophim). Naioth. Perhaps dwellings or quarters within the town limits of Ramah, where Samuel and his company of prophet-disciples met for training, prayer, and fellowship (cf. Elisha at Gilgal, 2 Kin. 6:1, 2).

19:20 group of prophets prophesying. These prophets were declaring the Word of God, probably with musical accompaniment. Saul’s messengers could not fulfill their task of taking David captive because they were irresistibly led to join the prophets and speak for and praise God.

19:22 great well…at Sechu. The exact location is unknown; the probable location was approximately two mi. N of Ramah.

19:23 the Spirit of God was upon him. This was the last time the Spirit of the Lord would rest on Saul. God turned Saul’s heart to prophesy and not to harm David. See note on 16:13.

19:24 stripped off his clothes. Saul removed his armor and royal garments (cf. Jonathan, 18:4), prompted by the Spirit of God, thus signifying God’s rejection of Saul as king over Israel. lay down naked. Without the royal garments, Saul was figuratively “naked,” perhaps so overwhelmed by the Spirit of God as to be in a deep sleep. Other than Saul’s utter despair and pitiful state at the home of the witch at Endor (28:20) and his end at Mt. Gilboa (31:4–6), this episode represents one of the severest humblings in Saul’s life. Is Saul also among the prophets? This is a final editorial comment tying together the Spirit of God’s presence at Saul’s inauguration (10:10, 11), and the final departure of the same at his rejection (19:24).

1 Samuel 20

20:1 Naioth in Ramah. See note on 19:18.

20:2 my father hide this thing from me. Although Jonathan expressed his certainty that Saul was not seeking David’s life, he may have been unaware of the most recent attempts on David’s life (19:9–24) and was trusting in his father’s oath not to harm David (19:6). Jonathan expected to be informed by Saul of any change in his plans.

20:5 the New Moon. The first day of the month, referred to as “the New Moon,” was celebrated with a sacrificial meal (cf. 2 Kin. 4:23; Is. 1:13; Amos 8:5) and served both as a religious and civil festival (Num. 10:10; 28:11–15). hide in the field. As in 19:2, 3, David hid from Saul in a secret place.

20:6 a yearly sacrifice. Apparently, David’s family held an annual family reunion that coincided with one of the monthly New Moon celebrations (cf. vv. 28, 29).

20:8 covenant. Cf. 18:1, 3. Jonathan and David had solemnly pledged their friendship and loyalty to each other before the Lord. Their covenant is further amplified in vv. 13–17, 42; 23:17, 18. kill me yourself. As his covenant friend, David asked Jonathan to kill him, if he was deserving of death because of his possible sin.

20:14 the kindness of the LORD. Jonathan acknowledged that David would one day be Israel’s king. With that in mind, Jonathan requested protection for him and his family when David took the throne.

20:16 the house of David. This covenant was not only binding on Jonathan and David, but also upon the descendants of each. See 2 Sam. 9:1–8 for the account of David’s kindness to a descendant of Jonathan in fulfillment of this covenant. David’s enemies. Jonathan perceived that among David’s adversaries who would be cut off when he became king was his own father, Saul (cf. 18:29; 19:17).

20:17 vow. In response to Jonathan’s words, David solemnly pledged to fulfill the covenant between himself and Jonathan. loved him as…his own soul. A deep concern and affection was the basis of the covenantal relationship between Jonathan and David. This is the affection commanded by God when He said “Love your neighbor as yourself” (Lev. 19:18; Matt. 22:39).

20:19 stone Ezel. Ezel may mean “departure stone.” The location of this stone is unknown, but it was a well known landmark in the field where David was hiding.

20:25 Abner. Saul’s cousin and commander of his army (see note on 14:50).

20:26 unclean. At first, Saul did not question David’s absence at the feast, assuming that he was ritually unclean and thus could not participate in the meal (cf. Lev. 7:20, 21; 15:16).

20:30 son of a perverse, rebellious woman! With a vile epithet, Saul was cursing Jonathan, not Jonathan’s mother, for having sided with David to his own shame and the shame of the mother who birthed him.

20:41 bowed down three times. David’s bowing down more than once acknowledged Jonathan as the prince, and expressed humble affection for him.

20:42 sworn. See note on 20:17. the city. I.e., Gibeah, the home of Saul. From this point until Saul’s death, David was an outcast from the royal court.

1 Samuel 21

21:1 Nob. “The city of the priests” (22:19). The priests dwelt on Mt. Scopus, about one mi. NE of Jerusalem. David went there for necessary supplies and for comfort and counsel. Ahimelech. A great grandson of Eli (1:9), who is possibly the brother of Ahijah (14:3; 22:11), or Abimelech may be another name for Ahijah. Not only is there a rejected king on the throne (15:26–29) but also a disqualified priest (2:30–36). See note on Mark 2:26.

21:2 The king has ordered me. David, fearing someone might tell Saul where he was, deceived Ahimelech the priest into thinking that he was on official business for the king. He supposed, as many do, that it is excusable to lie for the purpose of saving one’s life. But what is essentially sinful can never, because of circumstances, change its immoral character (cf. Ps. 119:29). David’s lying led tragically to the deaths of the priests (22:9–18).

21:4 holy bread. Consecrated bread was set apart for use in the tabernacle to be eaten only by the priests (Ex. 25:30; Lev. 24:5–9). Ahimelech sought the Lord and received approval (22:10) when he recognized that his spiritual obligation to preserve David’s life superseded the ceremonial regulation concerning who could eat the consecrated bread (see Matt. 12:3, 4; Mark 2:25, 26). kept themselves from women. Though this was not a spiritual mission or religious journey, David and his men were ceremonially clean (see Ex. 19:15).

21:5 the vessels. A euphemism for the bodies of the young men, as in 1 Thess. 4:4.

21:5, 6 bread…common. Since that bread was no longer on the Lord’s table, having been replaced by hot bread, it was to be eaten by the priests and in these exigencies, by David under the law of necessity and mercy. See note on 21:4. The removal of the old bread and the replacing with new was done on the Sabbath (Lev. 24:8).

21:7 Doeg, an Edomite. The head shepherd of Saul’s herd, who witnessed the encounter between David and Ahimelech and told Saul (cf. 22:9, 10), had embraced the Hebrew religion and was at the tabernacle, perhaps detained because it was the Sabbath and he could not travel.

21:9 The sword of Goliath. The sword which David had used to behead Goliath in the valley of Elah (17:51) was kept in the place for storing the sacred vestments (“the ephod”) deposited there as a memorial to divine goodness in the deliverance of Israel. the ephod. See notes on 2:18, 28; 14:3.

21:10 Achish the king of Gath. One of the kings or lords of the Philistines. See notes on 4:1; 5:8 for Gath. This seemed to be a dangerous place to go, since David was their greatest enemy and carried Goliath’s sword into the giant’s hometown.

21:13 changed his behavior. David feared for his life, lacked trust in God to deliver him, and feigned insanity to persuade Achish to send him away. See the titles of Pss. 34, 56. Drooling in one’s beard was considered in the East an intolerable indignity, as was spitting in another’s beard.

1 Samuel 22

22:1 cave of Adullam. A cave near Adullam was David’s refuge. Adullam, which may mean “refuge,” was located in the western foothills of Judah (Josh. 15:33), about 17 mi. SW of Jerusalem and 10 mi. SE of Gath. See titles of Pss. 57, 142, which could possibly refer to 1 Sam. 24:3. brothers and all his father’s house. David’s family members went down from Bethlehem to join David in Adullam, a journey of about 12 mi..

22:2 captain over…four hundred men. David became the leader of a formidable force of men united by adverse circumstances. This personal army would soon grow to 600 (23:13).

22:3 Mizpah of Moab. Mizpah means “watch tower,” or “place that overlooks.” Located on one of the heights of the tableland E of the Dead Sea, this site cannot be exactly identified. king of Moab. This ruler was probably a mutual enemy of King Saul. David had Moabite blood from his great-grandmother Ruth, and thus sought refuge for his father and mother in Moab (see Ruth 1:4–18; 4:13–22).

22:4 the stronghold. Transliterated mesudah, this may refer to Masada, the mountain fortress above the shores of the Dead Sea, or some unknown location.

22:5 prophet Gad. As the prophet Samuel had helped and advised Saul, so now Gad performed the same functions for David (cf. 2 Sam 24:11, where Gad is called “David’s seer”). forest of Hereth. Location in Judah unknown.

22:6 tamarisk tree. Possibly located on a hill outside Gibeah which had been given over to pagan worship (cf. Ezek. 16:24, 25, 31, 39). spear. A reminder of the threat that Saul was to friend and foe alike (cf. 18:10, 11; 19:9, 10; 20:3).

22:7 Benjamites. Saul asked those of his own tribe whether associating themselves with David would provide for them more possessions and privileges than they already had from Saul.

22:8 my son has made a covenant. See note on 20:8.

22:8–13 to lie in wait. Saul insinuated that David was plotting his death. This was not true, as David would later spare Saul’s life (24:1–7, 26:1–12).

22:9, 10 Doeg the Edomite. See note on 21:7 and the title of Ps. 52.

22:13 conspired against me. Saul insisted falsely that Ahimelech was in league with his enemy David.

22:14 your bidding. Ahimelech responded to Saul by defending David’s character as loyal to Saul.

22:16–19 This fulfills the curse on Eli’s house (see note on 1 Sam. 2:31), with the exception of Abiathar, who was later dismissed from the priesthood by Solomon (1 Kin. 2:26–29).

22:17 would not…strike the priests. Although Saul condemned Ahimelech and the priests to death, his servants knew better than to raise their weapons against the priests of the Lord.

22:18 linen ephod. See notes on 2:18; 14:3.

22:19 Nob, the city of the priests. See note on 21:1. What Saul failed to do righteously to the Amalekites (15:3, 8, 9), he unrighteously did to the citizens of Nob.

22:20 Abiathar. Lit. “The father is excellent.” A son of Ahimelech (cf. 21:1) who escaped the slaughter and joined David’s company, he performed priestly functions for David for the rest of David’s life (cf. 23:6, 9; 30:7; 2 Sam. 8:17). See note on 22:16–19.

22:22 I have caused. David recognized his responsibility for causing the deaths of the priests’ families and animals, acknowledging the devastating consequences of his lie to Ahimelech (cf. 21:1, 2).

1 Samuel 23

23:1 Keilah. A city located in the western foothills of Judah (see Josh. 15:44), about 18 mi. SW of Jerusalem and 3 mi. SE of Adullam.

23:2 inquired of the LORD. Such inquiries were made using the sacred lots, the Urim and Thummim, stored in the priestly ephod which Abiathar had brought to David (v. 6). See note on Ex. 28:30.

23:7 gates and bars. Lit.”two doors and a bar.” Keilah perhaps had only one gateway in its wall. Its two reinforced wooden doors had hinged posts at the sides of the entrance, meeting in the center and secured with a heavy bar spanning the entrance horizontally. Since there was only this one way in and out of the city, Saul believed he had David trapped.

23:11 deliver me. David inquired of the Lord again, using the ephod with the Urim and Thummim by which God revealed His will. David wanted to know whether the men of Keilah would be disloyal and surrender him into the hands of Saul. The Lord answered in the affirmative in v. 12.

23:13 men, about six hundred. See note on 22:2 when David had only 400 men.

23:14 strongholds in the wilderness. The wilderness of Judah is the barren desert area between the hill country and the Dead Sea. Many ravines and caves are found in this rugged region which David used as a place of refuge from Saul. The title of Ps. 63 may refer to this incident or to 2 Sam. 15:23–28. Wilderness of Ziph. The wilderness surrounding Ziph, 4 mi. S of Hebron. God did not deliver him. God sovereignly protected David from Saul for the fulfilling of His own divine purposes (cf. Is. 46:9–11).

23:16, 17 strengthened his hand in God. Jonathan encouraged David by reminding him of the Lord’s promise to him and concern for him, by emphatically assuring him that the Lord would make him the next king over Israel, as Saul well knew (see 20:30, 31).

23:18 covenant. See notes on 18:3; 20:8.

23:19 hill of Hachilah. Location unknown, somewhere between Ziph and the Dead Sea. See the title of Ps. 54. Jeshimon. Another name for the wilderness of Judea.

23:24 Wilderness of Maon. The barren territory in the vicinity of Maon (see Josh. 15:48, 55), about 5 mi. S of Ziph.

23:25 the rock. A landmark in the wilderness of Maon, soon to be given a name (v. 28).

23:26 encircling David. Saul probably divided his forces into two groups and so surrounded David.

23:27 Philistines have invaded the land. Providentially, a messenger came to Saul telling him that the Philistines were invading the land so that he had no choice but to withdraw and postpone his pursuit of David.

23:28 the Rock of Escape. The timely retreat of Saul’s men from David’s men led to this name.

23:29 En Gedi. An oasis on the western shore of the Dead Sea 14 mi. E of Ziph, where there is a fresh water spring and lush vineyards (Song 1:14), standing in stark contrast to the surrounding wilderness. The limestone that dominates this region is permeated with caves, which provided good hiding places for David.

1 Samuel 24

24:2 three thousand chosen men. See 26:2. These were the most skilled soldiers. Rocks of the Wild Goats. The location of this cave is unknown, although “wild goats” stresses the inaccessibility of the cave (cf. Job 39:1). See the titles of Pss. 57, 142, which could also possibly refer to 1 Sam. 22:1.

24:3 attend to his needs. Lit. “to cover his feet.” This is a euphemism for having a bowel movement, as the person would crouch with his inner garment dropped to his feet.

24:4 the day of which the LORD said to you. David’s men perhaps believed that God had providentially placed Saul in the same cave where they were hiding so David could kill the king. However, nothing revelatory had previously been said by the Lord that indicated He wanted David to lift a hand against Saul.

24:5 David’s heart troubled him. David was able to cut off a piece of Saul’s robe undetected. However, touching Saul’s clothing was tantamount to touching his person, and David’s conscience troubled him on this account.

24:6 LORD’s anointed. David recognized that the Lord Himself had placed Saul into the kingship. Thus the judgment and removal of Saul had to be left to the Lord.

24:11 neither evil nor rebellion. If David were a wicked rebel against the rule of Saul, as Saul had said (22:8, 13), he would have killed Saul when given this opportunity. The corner of the robe was proof to Saul that David was not his enemy.

24:12 Let the LORD judge. David called for the Lord Himself, the only fair and impartial Judge (cf. Judg. 11:27), to decide the fate of David and Saul (also v. 15).

24:13 proverb. A traditional pithy statement that evil deeds are perpetrated only by evil men. A similar point is made by Jesus in Matt. 7:16, 20.

24:14 A dead dog? A flea? David hereby expresses his lowliness and entire committal of his cause to God, who alone is the Judge and to whom alone belongs vengeance.

24:17 You are more righteous than I. Upon hearing David’s testimony, Saul was moved with emotion and acknowledged that David was more righteous than he was. His testimony to David’s righteousness recognized David’s right to the kingship.

24:20 you shall surely be king. Saul emphatically acknowledged that David would be the ruler over the kingdom of Israel. Saul had already been told by Samuel that God would take the kingdom away from him and give it to a man after his own heart (13:14; 15:28). Jonathan had testified that Saul already knew that David would be king (23:17). However, this recognition did not mean that Saul was ready to give up the kingdom.

24:22 David swore to Saul. By solemn oath, David agreed to preserve Saul’s family and family name. While most of Saul’s family was later slain (2 Sam. 21:8, 9), this pledge was fulfilled in the life of Mephibosheth (see note on 2 Sam. 21:7).

1 Samuel 25

25:1 the Israelites…lamented for him. The death of Samuel, the last of the judges, brought Israel to the end of an era. So widespread was Samuel’s influence among the people that all Israel gathered to lament his death. Wilderness of Paran. A desert area in the NE region of the Sinai Peninsula.

25:2 Carmel. “Vineyard land,” “garden spot.” About 7 mi. S of Hebron and one mi. N of Maon. This was the same spot where Saul erected a monument in his own honor (15:12).

25:3 Nabal. “Fool.” An appropriate name in view of his foolish behavior (v. 25). Abigail. “My father is joy.” The wife of Nabal who was intelligent and beautiful in contrast to her evil husband. the house of Caleb. Nabal was a descendant of Caleb and lived in Caleb’s tribal holdings (Josh. 14:13; 15:13), but did not possess the spiritual qualities of his illustrious forefather.

25:4, 5 shearing his sheep. While hiding out in the wilderness, David and his men took the job of protecting the flocks of Nabal (vv. 7, 15, 16). Upon hearing that Nabal was shearing his sheep, David sent 10 of his men to collect their rightful compensation for the good they had done (v. 8).

25:8 a feast day. A special day of rejoicing over the abundance of sheared wool from the sheep (cf. v. 11).

25:10, 11 This pretended ignorance of David was surely a sham. The knowledge of the young king-elect was widespread. Nabal pretended not to know to excuse his unwillingness to do what was right.

25:14 reviled. David sent his messengers to “greet” (lit. “bless”) Nabal, but David’s men were viciously rebuffed by Nabal. This term emphasized the wickedness of Nabal’s action.

25:15, 16 The testimony of one of Nabal’s men affirmed the value of David’s protection. It was like a fortress “wall” enclosing a city, providing total security.

25:17 one cannot speak to him. Nabal was a “son of Belial,” a worthless fellow (see note on 2:12). Nabal’s situation was the product of his own wickedness. His unwillingness to seek the counsel of others ultimately led to his demise.

25:18 five seahs. Slightly more than one bu.

25:19 did not tell her husband. Abigail knew that Nabal would disagree with her actions, but knowing the Lord’s choice of David (v. 28), she recognized the consequences involved in Nabal’s cursing of David. By her actions, she chose to obey God rather than man (see Acts 5:29), as a wife may sometimes need to do.

25:22 May God do so. A strong oath of self-imprecation. David swore that he would kill every male in Nabal’s household by daybreak.

25:25 this scoundrel. I.e., “troublemaker.” as his name is, so is he. A name was not simply a label of distinguishing one thing from another, but a profound insight into the character of the one named. “Fool” has the connotation of one who is “morally deficient.”

25:28 an enduring house. Abigail’s perceptive insight fit an essential feature of the Davidic Covenant (see 2 Sam. 7:11–16). fights the battles of the LORD. Unlike the king previously desired by the people (8:20), David was a man who fought the Lord’s battles. He was truly God’s king.

25:29 bound in the bundle of the living. A metaphor that reflects the custom of binding valuables in a bundle to protect them from injury. The point here was that God cared for His own as a man would his valuable treasure. David, she said, enjoyed the protection of divine providence which destined him for great things. On the other hand, God would fling his enemies away like a stone in a sling-shot.

25:30 ruler over Israel. Abigail was certain that David would exercise effective rule over Israel after Saul’s death. In the meantime, however, she did not want him to do anything to jeopardize his future, endanger his throne, or violate God’s will by seeking personal vengeance in anger (vv. 33, 34).

25:37, 38 heart died…became like a stone. Intoxicated, Nabal apparently suffered a stroke and became paralyzed until he died.

25:43 Ahinoam of Jezreel. David’s third wife, joining Michal and Abigail. For Jezreel, see note on 29:1.

25:44 Palti…from Gallim. Palti means “my deliverance.” The location of Gallim is unknown, but was probably a few mi. N of Jerusalem. See 2 Sam. 3:13–16 for Michal’s return to David.

1 Samuel 26

26:1 hill of Hachilah…Jeshimon. See notes on 23:19.

26:2 three thousand chosen men. See 24:2.

26:5 Saul lay. Saul was sleeping in an apparently invulnerable place. He had his commander beside him, inside the camp, surrounded by his entire army. Abner. See note on 14:50.

26:6 Ahimelech the Hittite. Mentioned only here, he was one of the many mercenaries who formed a part of David’s army. Abishai the son of Zeruiah, brother of Joab. See note on 2 Sam. 2:18. He joined with Ahimelech in going down with David into the camp of Saul.

26:9 the LORD’s anointed. See note on 24:6.

26:10 As the LORD lives. An oath usually associated with life-or-death matters. The sovereign God would decide when, where, and how Saul would perish, not David.

26:12 spear and the jug. Like the corner of Saul’s robe (24:4), these were taken as proof that David had Saul’s life in his hand (cf. v. 16). a deep sleep from the LORD. As with Adam in Gen. 2:21 and Abraham in Gen. 15:12, the Lord caused Saul to be unaware of what was taking place around him.

26:19 If the LORD…the children of men. David set forth two possibilities for why Saul was pursuing him. First, David had sinned against the Lord. If that was the case, he was willing to offer a sacrifice for atonement. Second, evil men had caused Saul’s hostility toward David. If that were the case, these men should be judged. the inheritance of the LORD. I.e., the land of Israel (cf. 2 Sam. 20:19; 21:3). Go, serve other gods. David’s exile from the land was virtually equivalent to forcing him to abandon the worship of the Lord, for there were no sanctuaries to the Lord outside of Israelite territory.

26:20 flea…partridge. The flea represents something that was worthless and the partridge something that was impossible to catch. Saul was wasting his time with his pursuit of David.

26:21 I have sinned. As in 24:17, Saul confessed his sin and wrongdoing. Although Saul may have been sincere, he could not be trusted and David wisely did not accept his invitation to return with him. I have played the fool. Saul had been foolish in his actions toward David, as had Nabal.

26:25 still prevail. Saul recognized the certain success of David’s future as Israel’s king (cf. 24:20).

1 Samuel 27

27:1 by the hand of Saul. In direct contrast to Saul’s word that David would prevail (26:25), David thought that Saul would ultimately kill him. This anxious thinking and the fear that fell upon him explain David’s actions in this chapter. God had told him to stay in Judah (22:5), but he was afraid and sought protection again among the Philistine enemies of Israel (cf. 21:10–15).

27:3 two wives. His third wife, Michal, had been temporarily given to another man by Saul (cf. 25:44).

27:4 sought him no more. Saul was no longer able to pursue David since he was out of the land of Israel.

27:5 the royal city. I.e., Gath. David requested a city of his own in the country so that he could be free from the constant surveillance to which he was exposed in Gath, and so that he could avoid the pagan influence of that Philistine city.

27:6 Ziklag. This was a city located about 13 mi. NW of Beersheba that had been an Israelite possession (Josh. 15:31; 19:5), but was then under Philistine control. to this day. Ziklag became a part of Judah and was still so at the time of the writing of Samuel, which is clearly in the post-Solomonic, divided kingdom era. See Introduction: Author and Date.

27:7 one full year and four months. For 16 months David was able to deceive Achish concerning his actions. He remained there until after Saul’s death when he moved to Hebron (2 Sam. 1:1; 2:1, 2).

27:8 Geshurites…Girzites…Amalekites. These peoples lived in southern Canaan and northern Sinai. Shur…Egypt. See note on 15:7.

27:9 he left neither man nor woman alive. David left no survivors from his raids in order that Achish might not learn the true nature of his desert exploits (see v. 11).

27:10 Judah…Jerahmeelites…Kenites. The regions S of the hill country centering around Beersheba. This region was far enough away from Gath so that Achish would be ignorant of David’s movements. David implied to Achish that the hostility of Judah toward David was increasing, while in fact he was gaining the appreciation and loyalty of Judah toward himself by raiding their wilderness neighbors. Achish thought David was more securely his servant as his own people turned against him (vv. 2–4), but just the opposite was true.

1 Samuel 28

28:1 You assuredly know. The kindness showed to David and his men by Achish in Gath was not without expectation of reciprocation. This phrase seems to presuppose an understanding of this expectation.

28:2 what your servant can do. Being a man of honor, David would not fail to help those who had shown him kindness. David was drawing attention to the fact that he had proven himself as a valiant and successful warrior and was assuring Achish of his fidelity and ability. chief guardians. In light of David’s victory over Goliath (17:49–54) and imagined bad reputation among the Israelites, Achish was expressing considerable trust in David’s loyalty and ability, for “chief guardian” lit. means “keeper of my head.”

28:3–13 Having deprived himself of every legitimate means of spiritual input as a result of his own disobedience and rebellion, Saul walked in foolishness again by seeking out the very resource (a medium) he had previously removed from the land. Saul swore to the medium an oath of safety by the very God that he was disobeying even then. Yet the inexorable curiosity of Saul to consult Samuel, in spite of Samuel’s death, was satisfied by the medium’s willingness to “bring up” Samuel.

28:3 mediums and the spiritists. By divine law, they were banned from Israel (Deut. 18:11), and Israel was not to be defiled by them (Lev. 19:31). Turning to them was tantamount to playing the harlot and would result in God setting His face against the person and cutting him off from among His people (Lev. 20:6). Mediums and spiritists were to be put to death by stoning (Lev. 20:27). Even Saul understood this and had previously dealt with the issue (see v. 9).

28:4 Shunem. Situated SW of the hill of Moreh and 16 mi. SW of the Sea of Galilee; the Philistines designated it as their camp site. Gilboa. The mountain range beginning 5 mi. S of Shunem and extending southward along the eastern edge of the plain of Jezreel. See note on 31:1.

28:5 his heart trembled greatly. Saul had hidden himself when he was chosen by lot to be king (10:22). When the Spirit of the Lord came upon him, he was changed (10:6), but after the Spirit had departed (16:14), he was afraid and dismayed by Goliath (17:11, 24). He feared at Gilgal when faced by the overwhelming size of the Philistine army (13:11, 12). Saul was also afraid of David because he knew that the Lord was with David (18:12, 29). But, Saul was to fear God (12:24), not people.

28:6 dreams…Urim…prophets. These were the 3 basic ways through which God revealed His Word and His will. Dreams and visions were the common manner through which the Lord revealed Himself and His will during the time of Moses (Num. 12:6). The Urim was used by the priest as a means of inquiring of the Lord (Num. 27:21). It was originally put in the breastpiece of judgment with the Thummim and worn over Aaron’s heart when he went in before the Lord (see note on Ex. 28:30). Somehow, unknown to us, God revealed His will by it. Prophets were formerly called seers (9:9) and were used as a reference for inquiring of the Lord. God also used prophets to declare His Word when people were not interested in it (Amos 7:12, 13). Since Saul had rejected the Lord, God had rejected him (15:23). Saul appears to have had no court prophet in the manner that Gad and Nathan were to David (22:5; 2 Sam. 12); and, by this time, the ephod with the Urim was in David’s possession by virtue of Abiathar the priest (23:6).

28:7 Find me…a medium. In Saul’s desperation, he sought the very source that he had formerly removed from the land (28:3). In spite of the ban, Saul’s servant knew exactly where to find a medium. En Dor. Located about 3.5 mi. NW of Shunem between Mt. Tabor and the Hill of Moreh. Saul risked his life by venturing into the Philistine-held territory to seek out the counsel of the medium; thus he went in disguise by night (v. 8).

28:10 swore to her by the LORD. Though blatantly walking in disobedience to God, it is ironic that Saul would swear by the very existence of the Lord as a means of assuring his credibility to the medium. Even more, Saul swore that no punishment would come upon her when the Levitical law required her to be stoned to death (Lev. 20:27).

28:12 the woman saw Samuel. Though questions have arisen as to the nature of Samuel’s appearance, the text clearly indicates that Samuel, not an apparition, was evident to the eyes of the medium. God miraculously permitted the actual spirit of Samuel to speak (vv. 16–19). Because she understood her inability to raise the dead in this manner, she immediately knew 1) that it must have been by the power of God and 2) that her disguised inquirer must be Saul.

28:13 a spirit ascending out of the earth. The word translated “spirit” is actually the Heb. word meaning “God, gods, angel, ruler, or judge.” It can also be used to designate a likeness to one of these. From the medium’s perspective, Samuel appeared to be “like a spirit” ascending out of the earth. There is no other such miracle as this in all of Scripture.

28:14 old man…with a mantle. Obviously age and clothing do not exist in the realm of the spirits of those who have died, but God miraculously gave such appearances so that Saul was able to perceive that the spirit was Samuel. The question arises whether all believers will remain in the form they were in when they died. Samuel may have been as such simply for the benefit of Saul, or he might be in this state until he receives his resurrection body. Since Scripture teaches that the resurrection of OT saints is yet future (see Dan. 12:1, 2), Samuel must have temporarily been in this condition solely for the benefit of Saul.

28:15 disturbed me. Samuel’s comment expresses agitation caused by Saul’s efforts to contact him since living humanity was not allowed to seek out discussions with the dead (Deut. 18:11; Lev. 20:6). Witchcraft puts the seeker in contact with demons impersonating those who are being sought, since the dead person cannot ordinarily be contacted, except in this unique case.

28:16, 18 your enemy. See 15:26–35.

28:19 will be with me. This could mean with him in “the abode of the righteous.” There is no doubt that Samuel meant this to serve as a premonition of Saul’s soon death.

28:20 no strength in him. Already afraid with a heart that “trembled greatly” because of the Philistines (v. 5), Saul’s fear was so heightened by the words of Samuel that he was completely deprived of strength and vigor, which was reinforced by a lack of nourishment. The woman met his physical needs, and he returned to his camp to await his doom (vv. 21–25).

1 Samuel 29

29:1 gathered…encamped. The Philistines were assembling for battle while the Israelites were still camping by the spring. This picks up the story line originally started in 28:1, but which was sidelined to communicate Saul’s encounter with the medium. Aphek. Located about 24 mi. N of Gath (cf. 4:1). Jezreel. Only a few mi. S of Shunem, and 40 mi. NE of Aphek, Jezreel was N of Mt. Gilboa.

29:3 no fault. David had proven himself as an honorable and righteous man before Achish, who knew that he could trust David.

29:4 he become our adversary. The Philistine lords were not as willing as Achish to give favor and trust to David. Being very shrewd in their estimation of potential hazards, they realized that he might be feigning loyalty to the Philistines in order to seize a strategic moment in the battle when he could betray and fight against them.

29:5 David, of whom they sang. The fame of David had spread throughout the land. The Philistine lords were no stranger to the skill and the victories that God had given to mighty David.

29:6 as the LORD lives. When seeking the highest standard by which to assure David of his credibility, Achish swore by the existence of David’s God. It is evident that the pagan world knows of God, but the irony is that their knowledge does not necessarily lead to repentance.

29:8 the enemies of my lord the king. David’s fidelity to Achish seemed to be at its climax in this expression of loyalty. David appears to have been fully prepared to do battle on behalf of Achish against his enemies, namely Israel. In light of David’s former refusal to stretch out his hand against the Lord’s anointed (24:6, 10; 26:9, 11, 21), David might have been capitulating and compromising. He did not inquire of the Lord before going to live with Achish, nor did he inquire of the Lord as to whether he should go out to battle with Achish. On the other hand, it could be that while David gave the appearance of loyalty, he actually believed the Philistines would not let him go out to battle, just as it actually happened (cf. 27:8–12). The providence of God kept David from fighting against the Lord’s anointed and his own countrymen.

29:9 an angel of God. The degree to which Achish praised David has led some to believe that his eulogy was merely a formal attempt at flattery.

29:11 Jezreel. This was used to designate both a city about 56 mi. N of Jerusalem as well as the plain of Jezreel, which served as a major battlefield for many nations. The city was situated in the territory of Issachar (Josh. 19:18). It was bounded on the N and S by Megiddo and Beth Shean (1 Kin. 4:12) and on the W and E by Mt. Carmel and Mt. Gilboa.

1 Samuel 30

30:1 Ziklag. Serving as a temporary place of residence for David and his 600 men, Ziklag was located in the Negev and given to David by Achish the king of Gath (27:6). David used it as the base from which he would make raids on the neighboring tribes (27:8–11). Amalekites. Reaping the consequences of Saul’s failure to utterly destroy the Amalekites (1 Sam. 15) and David’s raids against them (27:8), David and his men were the victims of a successful raid in which the Amalekites took all of their wives and livestock captive before burning Ziklag, their city.

30:6 distressed…grieved. Arriving home to the reality of their great tragedy caused David immense distress and provoked the wickedness of his men to entertain the treasonous idea of stoning him. Having not inquired of the Lord before his departure to support Achish in battle, David was in need of God’s getting his attention. strengthened himself in the LORD his God. This was the key to David being a man after God’s heart (cf. 1 Sam. 13:14; Acts 13:22).

30:7 Abiathar brought the ephod. Serving as a source through which one could make direct and specific inquiry into the will of God, the High-Priest’s ephod, which contained the Urim and Thummim, was sought by David. The distress of the moment drew his focus away from the treasonous thoughts of his men and back to God in his desperation to know what God would have him do.

30:9, 10 Brook Besor. David most likely encountered the brook about 13 mi. S of Ziklag. It consisted of seasonal rivers from the area of Beersheba which ran NW and emptied into the Mediterranean. Likely, this was during the latter rains (Jan.–Apr.) and the brook was filled with a rampaging runoff that would account for the soldiers who were unable to cross over.

30:14 southern area of the Cherethites. Benaiah the son of Jehoiada was over the Cherethites and the Pelethites (2 Sam. 8:18), who are almost always mentioned together. They fled Jerusalem as allies with David (2 Sam. 15:18), and pursued Sheba the son of Bichri with Joab (2 Sam. 20:7). They were hand-picked by David to be present at Solomon’s anointing as king. The Cherethites appear to have come from Crete, and to have been a part of the king’s bodyguard (2 Sam. 23:20, 23). southern area of Caleb. Caleb, the son of Jephunneh, was one of 12 spies chosen to check out the Land, and one of only 2 spies who gave a favorable report (Num. 13:6–30). This was the land assigned to his family (Josh. 14:13, 14).

30:16 all the great spoil. The Amalekites had not only what they took from Ziklag, but much more plunder from all their raids. After David conquered the Amalekites (vv. 17, 18) he returned what belonged to Ziklag (vv. 19, 26) and spread the rest all over Judah (vv. 26–31).

30:17 four hundred young men. It is obvious from Moses’ encounter (Ex. 17:8–16), Saul’s failure (1 Sam. 15), and Mordecai’s opposition (Esth. 3:1, 10–13) that the Amalekites were wicked people who hated God’s people and died hard.

30:19 nothing…was lacking. In spite of David’s previous failures, God showed Himself to be more than gracious and abundant in His stewardship of the wives, children, livestock, and possessions of David and his men.

30:22 worthless men. From the beginning of David’s flight from Saul, he became captain of those who were in distress, discontent, and in debt (22:2), the least likely to exercise kindness and grace to others. This same expression was used of the sons of Eli (2:12), of those who doubted Saul’s ability as king (10:27), of Nabal the fool by his servant (25:17), of Nabal the fool by his wife (25:25), of David when he was cursed by Shimei (2 Sam. 16:7), of Sheba the son of Bichri who led a revolt against David (2 Sam. 20:1), and of those who would be thrust away like thorns by David (2 Sam. 23:6).

30:25 a statute and an ordinance. In spite of the opposition David received from the worthless men among him, he legislated his practice of kindness and equity into law for the people.

30:26–31 Being no stranger to adversity and a life lived on the run, David realized the important role that so many others had played in his safety and welfare. Being the recipient of such kindness, David missed no opportunity to reciprocate kindness and generosity. It would be presumptuous to think that David was merely paying off debts or buying support; rather he was giving back as he had received, expressing his debt of gratitude for the kindness and support shown him. See note on 30:16.

1 Samuel 31

31:1–13 See 2 Sam. 1:4–12; 1 Chr. 10:1–12.

31:1 Mount Gilboa. Formerly the site of the Israeli camp, it was turned into the sight of the Israeli massacre. Saul and his sons lost their lives on Mt. Gilboa. See note on 28:4.

31:2 Jonathan, Abinadab, and Malchishua. Three of the 4 sons of Saul were killed the same day in battle. The fourth son, Eshbaal, would later be referred to as Ish-bosheth, meaning “man of shame,” an appropriate designation in light of his apparent absence from the battlefield (cf. 2 Sam. 2:8ff.). Jonathan, Ishvi, and Malchishua were named as Saul’s sons in 14:49, but Jonathan, Abinadab, and Malchishua are named here; Ishvi and Abinadab are thus one and the same. First Chronicles 8:33 and 9:39 are the only verses naming all 4 sons.

31:4 uncircumcised men. A common term of derision used among Israelites to designate non-Israelites. Circumcision was given as the sign of the Abrahamic Covenant in Gen. 17:10–14. See note on 14:6. abuse. Having engaged in several battles against the Philistines, Saul had succeeded in provoking their hatred and resentment. As the king, Saul had certainly received especially cruel treatment from the hands of his enemies, who would have likely made sport of him and tortured him before his death. Saul took a sword and fell on it. Though Saul’s suicide is considered by some to be an act of heroism, Saul should have found his strength and courage in God as David did in 23:16 and 30:6 to fight to the end or to surrender. Saul’s suicide is the ultimate expression of his faithlessness towards God at this moment in his life.

31:6 all his men. The question is whether “all” was used in a qualified sense or in an absolute sense. In consideration of the context, the meaning was most likely intended to be qualified, not absolute. It is not necessary to conclude that every single one of Saul’s 3,000 men died that day and that none escaped. Where such a meaning is intended, the text usually provides more reinforcement, as in Josh. 8:22 where the author specifically states, “and they slew them until no one was left of those who survived or escaped.” In fact, Abner the general of Saul’s army survived (2 Sam. 2:8). “All” here means those who were personally assigned to Saul’s special guard (cf. 31:7).

31:9 cut off his head. There is a parallelism between the death of Saul and the death of Goliath. The giant champion of the Philistines had his head cut off by David and the Philistines fled (17:51). The Philistines had taken revenge and done likewise to the giant champion of Israel, King Saul, who was “taller than any of the people from his shoulders upward” (10:23).

31:10 the Ashtoreths. These were the fertility goddesses of the Canaanites, to whom the Philistines gave homage by placing the weapons of their defeated foe in the temple of the Ashtoreths. As the sword of Goliath was put in the house of the Lord behind the ephod (1 Sam. 21:9), so the weapons of Saul were taken by the Philistines and put in the temple of the Ashtoreths. Military victory was attributed to the gods, since the belief was that military encounters were battles between the deities of rival nations. Beth Shan. Located in the Jordan Valley about 16 mi. S of the Sea of Galilee.

31:11 Jabesh Gilead. Located E of the Jordan, its people stayed out of the war against Benjamin and suffered severe consequences as a result (Judg. 21). The men of Jabesh Gilead showed kindness and respect to Saul, a Benjamite, by rescuing his body from the wall of Beth Shan because Saul and his sons had saved Jabesh Gilead from the Ammonites (11:9–12) just after he had been chosen as king of Israel. By this act, they honored Saul for his faithfulness to them.

31:12 bodies…burned. In light of Saul’s head having been cut off and the mutilation that had taken place, it is thought that the citizens of Jabesh Gilead burned his body to hide the damage.

31:13 bones…buried. It was considered disrespectful not to bury the dead. Abraham went to great lengths to bury Sarah (Gen. 23:4–15), and Jacob made Joseph swear that he would not bury him in Egypt (Gen. 47:29, 30). fasted seven days. In relation to death, fasting was often associated with mourning in the Hebrew culture. It was a sign of respect, seriousness, and grief. First Samuel began with the ark of the covenant being captured by the Philistines (1 Sam. 4:11) and in the end Israel’s king had been killed by them. Second Samuel will recount how God vindicated His honor by David’s defeating the Philistines (2 Sam. 5:17–25), establishing an uncontested kingdom (1 Kin. 2:12), and safely bringing the ark to Jerusalem, the city of God (2 Sam. 6:16–19).

1 Samuel 1

1:1 a Josh. 17:17, 18; 24:33

1:1 b 1 Chr. 6:27, 33–38

1:1 c Ruth 1:2

1:1 1 Eliel, 1 Chr. 6:34

1:1 2 Toah, 1 Chr. 6:34

1:2 d Deut. 21:15–17

1:3 e Ex. 34:14, 23; Judg. 21:19; 1 Sam. 1:21; Luke 2:41

1:3 f Deut. 12:5–7; 16:16

1:3 g Josh. 18:1

1:4 h Deut. 12:17, 18

1:5 i Gen. 16:1; 30:1, 2

1:6 j Job 24:21

1:8 k Ruth 4:15

1:9 l 1 Sam. 3:3

1:9 3 palace or temple, Heb. heykal

1:10 m Job 7:11

1:10 4 Lit. wept greatly

1:11 n Gen. 28:20; Num. 30:6–11

1:11 o Ps. 25:18

1:11 p Gen. 8:1

1:11 q Num. 6:5; Judg. 13:5

1:15 r Job 30:16; Ps. 42:4; 62:8; Lam. 2:19

1:16 s Deut. 13:13

1:16 5 Lit. daughter of Belial

1:17 t Judg. 18:6; 1 Sam. 25:35; 2 Kin. 5:19; Mark 5:34; Luke 7:50

1:17 u Ps. 20:3–5

1:18 v Gen. 33:15; Ruth 2:13

1:18 w Prov. 15:13; Eccl. 9:7; Rom. 15:13

1:19 x Gen. 4:1

1:19 y Gen. 21:1; 30:22

1:20 6 Lit. Heard by God

1:21 z Deut. 12:11; 1 Sam. 1:3

1:22 a Luke 2:22

1:22 b 1 Sam. 1:11, 28

1:22 c Ex. 21:6

1:23 d Num. 30:7, 10, 11

1:23 7 confirm

1:23 8 So with MT, Tg., Vg.; DSS, LXX, Syr. your

1:24 e Num. 15:9, 10; Deut. 12:5, 6

1:24 f Josh. 18:1; 1 Sam. 4:3, 4

1:24 9 DSS, LXX, Syr. a three-year-old bull

1:25 g Luke 2:22

1:26 h 2 Kin. 2:2, 4, 6; 4:30

1:27 i (Matt. 7:7)

1:28 j Gen. 24:26, 52

1:28 10 granted

1 Samuel 2

2:1 a Phil. 4:6

2:1 b 1 Sam. 2:1–10; Ps. 97:11, 12; Luke 1:46–55

2:1 c Ps. 75:10; 89:17, 24; 92:10; 112:9

2:1 d Ps. 9:14; 13:5; 35:9; Is. 12:2, 3

2:1 1 Strength

2:1 2 Lit. My mouth is enlarged

2:2 e Ex. 15:11; Ps. 86:8; Rev. 15:4

2:2 f Deut. 4:35

2:2 g Deut. 32:4, 30, 31; 2 Sam. 22:32; Ps. 18:2

2:3 h Ps. 94:4

2:3 i 1 Sam. 16:7

2:4 j Ps. 37:15; 46:9

2:5 k Ps. 113:9

2:5 l Is. 54:1; Jer. 15:9

2:6 m Deut. 32:39; 2 Kin. 5:7; Job 5:18; (Rev. 1:18)

2:7 n Deut. 8:17, 18; Job 1:21

2:7 o Job 5:11; Ps. 75:7; James 4:10

2:8 p Job 42:10–12; Ps. 75:7; 113:7; Luke 1:52

2:8 q Job 36:7; Ps. 113:8

2:8 r Job 38:4–6; Ps. 75:3; 104:5

2:9 s Ps. 37:23, 24; 91:11, 12; 94:18; 121:3; Prov. 3:26; (1 Pet. 1:5)

2:9 t (Rom. 3:19)

2:10 u Ex. 15:6; Ps. 2:9

2:10 v 1 Sam. 7:10; 2 Sam. 22:14, 15; Ps. 18:13, 14

2:10 w Ps. 96:13; 98:9; (Matt. 25:31, 32)

2:10 x (Matt. 28:18)

2:10 y Ps. 21:1, 7

2:10 z Ps. 89:24

2:10 3 Strength

2:11 4 served

2:12 a Deut. 13:13

2:12 b Judg. 2:10; (Rom. 1:28)

2:12 5 Lit. sons of Belial

2:14 c 1 Sam. 1:3

2:15 d Lev. 3:3–5, 16

2:17 e Gen. 6:11

2:17 f (Mal. 2:7–9)

2:17 6 despised

2:18 g 1 Sam. 2:11; 3:1

2:18 h Ex. 28:4

2:19 i 1 Sam. 1:3, 21

2:20 j Gen. 14:19

2:20 k 1 Sam. 1:11, 27, 28

2:20 7 gift

2:21 l Gen. 21:1

2:21 m Judg. 13:24; 1 Sam. 2:26; 3:19–21; Luke 1:80; 2:40

2:21 8 attended to

2:22 n Ex. 38:8

2:22 9 So with MT, Tg., Vg.; DSS, LXX omit rest of verse

2:25 o Deut. 1:17; 25:1, 2

2:25 p Num. 15:30

2:25 q Josh. 11:20

2:25 10 Tg. the Judge

2:26 r 1 Sam. 2:21

2:26 s Prov. 3:4

2:27 t Deut. 33:1; Judg. 13:6; 1 Sam. 9:6; 1 Kin. 13:1

2:27 u Ex. 4:14–16; 12:1

2:28 v Ex. 28:1, 4; Num. 16:5

2:28 w Lev. 2:3, 10; 6:16; 7:7, 8, 34, 35; Num. 5:9

2:29 x Deut. 32:15

2:29 y Deut. 12:5; Ps. 26:8

2:29 z Matt. 10:37

2:30 a Ex. 29:9; Num. 25:13

2:30 b Jer. 18:9, 10

2:30 c Ps. 91:14; Mal. 2:9–12

2:31 d 1 Sam. 4:11–18; 22:18, 19; 1 Kin. 2:27, 35

2:31 11 strength

2:32 e Zech. 8:4

2:34 f 1 Sam. 10:7–9; 1 Kin. 13:3

2:34 g 1 Sam. 4:11, 17

2:35 h 1 Kin. 2:35; Ezek. 44:15; (Heb. 2:17; 7:26–28)

2:35 i 2 Sam. 7:11, 27; 1 Kin. 11:38

2:35 j Ps. 18:50

2:36 k 1 Kin. 2:27

2:36 12 assign

1 Samuel 3

3:1 a 1 Sam. 2:11, 18

3:1 b Ps. 74:9; Ezek. 7:26; Amos 8:11, 12

3:2 c Gen. 27:1; 48:10; 1 Sam. 4:15

3:3 d Ex. 27:20, 21

3:3 1 palace or temple

3:7 e 1 Sam. 2:12; Acts 19:2; 1 Cor. 13:11

3:9 f 1 Kin. 2:17

3:11 g 2 Kin. 21:12; Jer. 19:3

3:12 h 1 Sam. 2:27–36; Ezek. 12:25; Luke 21:33

3:13 i 1 Sam. 2:29–31

3:13 j 1 Sam. 2:22; Ezek. 7:3; 18:30

3:13 k 1 Sam. 2:12, 17, 22

3:13 l 1 Sam. 2:23, 25

3:13 2 Lit. rebuke

3:14 m Num. 15:30, 31; Is. 22:14; Heb. 10:4, 26–31

3:15 3 So with MT, Tg., Vg.; LXX adds and he arose in the morning

3:17 n Ruth 1:17

3:18 o Gen. 24:50; Ex. 34:5–7; Lev. 10:3; Is. 39:8; Acts 5:39

3:19 p 1 Sam. 2:21

3:19 q Gen. 21:22; 28:15; 39:2, 21, 23

3:19 r 1 Sam. 9:6

3:19 4 fail

3:20 s Judg. 20:1

3:20 5 confirmed

3:21 t 1 Sam. 3:1, 4

1 Samuel 4

4:1 a 1 Sam. 7:12

4:1 1 So with MT, Tg.; LXX, Vg. add And it came to pass in those days that the Philistines gathered themselves together to fight; LXX adds further against Israel

4:2 b 1 Sam. 12:9

4:2 2 Lit. struck

4:3 c Num. 10:35; Josh. 6:6–21

4:4 d Ex. 25:18–21; 1 Sam. 6:2; Ps. 80:1

4:4 e Num. 7:89

4:4 f 1 Sam. 2:12

4:7 g Ex. 15:14

4:9 h 1 Cor. 16:13

4:9 i Judg. 13:1; 1 Sam. 14:21

4:9 3 Lit. Be men

4:10 j Lev. 26:17; Deut. 28:15, 25; 1 Sam. 4:2; 2 Sam. 18:17; 19:8; 2 Kin. 14:12; 2 Chr. 25:22

4:10 4 Lit. struck down

4:11 k 1 Sam. 2:32; Ps. 78:60, 61

4:11 l 1 Sam. 2:34; Ps. 78:64

4:12 m 2 Sam. 1:2

4:12 n Josh. 7:6; 2 Sam. 13:19; 15:32; Neh. 9:1; Job 2:12

4:13 o 1 Sam. 1:9; 4:18

4:13 5 So with MT, Vg.; LXX beside the gate watching the road

4:13 6 trembled with anxiety

4:15 p 1 Sam. 3:2; 1 Kin. 14:4

4:15 7 fixed

4:16 q 2 Sam. 1:4

4:20 r Gen. 35:16–19

4:20 8 pay any attention to

4:21 s 1 Sam. 14:3

4:21 t Ps. 26:8; 78:61; (Jer. 2:11)

4:21 9 Lit. Inglorious

1 Samuel 5

5:1 a 1 Sam. 4:1; 7:12

5:2 b Judg. 16:23–30; 1 Chr. 10:8–10

5:2 1 A Philistine idol

5:3 c Is. 19:1; 46:1, 2

5:3 d Is. 46:7

5:4 e Jer. 50:2; Ezek. 6:4, 6; Mic. 1:7

5:4 2 So with LXX, Syr., Tg., Vg.; MT Dagon

5:5 f Zeph. 1:9

5:6 g Ex. 9:3; Deut. 2:15; 1 Sam. 5:7; 7:13; Ps. 32:4; 145:20; 147:6

5:6 h 1 Sam. 6:5

5:6 i Deut. 28:27; Ps. 78:66

5:6 j Josh. 15:46, 47

5:6 3 Probably bubonic plague. LXX, Vg. add And in the midst of their land rats sprang up, and there was a great death panic in the city.

5:7 k 1 Sam. 6:5

5:8 l 1 Sam. 6:4

5:8 m Josh. 11:22

5:9 n Deut. 2:15; 1 Sam. 5:11; 7:13; 12:15

5:9 4 Vg. and they had tumors in their secret parts

5:12 o 1 Sam. 9:16; Jer. 14:2

1 Samuel 6

6:2 a Gen. 41:8; Ex. 7:11; Is. 2:6; 47:13; Dan. 2:2; 5:7

6:3 b Ex. 23:15; Deut. 16:16

6:3 c Lev. 5:15, 16

6:4 d 1 Sam. 5:6, 9, 12; 6:17

6:4 1 Lit. them

6:5 e 1 Sam. 5:6

6:5 f Josh. 7:19; 1 Chr. 16:28, 29; Is. 42:12; Jer. 13:16; Mal. 2:2; Rev. 14:7

6:5 g 1 Sam. 5:6, 11; Ps. 39:10

6:5 h 1 Sam. 5:3, 4, 7

6:5 2 ease

6:6 i Ex. 7:13; 8:15; 9:34; 14:17

6:6 j Ex. 12:31

6:7 k 2 Sam. 6:3

6:7 l Num. 19:2; Deut. 21:3, 4

6:8 m 1 Sam. 6:4, 5

6:9 n Josh. 15:10; 21:16

6:9 o 1 Sam. 6:3

6:9 3 this calamity to us

6:12 p Num. 20:19

6:13 q 1 Sam. 12:17

6:16 r Josh. 13:3; Judg. 3:3

6:17 s 1 Sam. 6:4

6:17 t 1 Sam. 5:8

6:19 u Ex. 19:21; Num. 4:5, 15, 16, 20

6:19 v 2 Sam. 6:7

6:19 4 Or He struck seventy men of the people and fifty oxen of a man

6:20 w Lev. 11:44, 45; Ps. 24:3, 4; Mal. 3:2; Rev. 6:17

6:21 x Josh. 9:17; 15:9, 60; 18:14; Judg. 18:12; 1 Chr. 13:5, 6

1 Samuel 7

7:1 a 1 Sam. 6:21; Ps. 132:6

7:1 b 2 Sam. 6:3, 4

7:1 c Lev. 21:8

7:3 d Deut. 30:2–10; 1 Kin. 8:48; Is. 55:7; Hos. 6:1; Joel 2:12–14

7:3 e Gen. 35:2; Josh. 24:14, 23; Judg. 10:16

7:3 f Judg. 2:13; 1 Sam. 31:10

7:3 g 2 Chr. 30:19; Job 11:13

7:3 h Deut. 6:13; 10:20; 13:4; Josh. 24:14; Matt. 4:10; Luke 4:8

7:3 1 Images of Canaanite goddesses

7:4 i Judg. 2:11; 10:16

7:4 2 Images of Canaanite goddesses

7:5 j Judg. 10:17; 20:1; 1 Sam. 10:17

7:5 k 1 Sam. 12:17–19

7:6 l 2 Sam. 14:14

7:6 m Judg. 20:26; Neh. 9:1, 2; Dan. 9:3–5; Joel 2:12

7:6 n Judg. 10:10; 1 Sam. 12:10; 1 Kin. 8:47; Ps. 106:6

7:8 o 1 Sam. 12:19–24; Is. 37:4

7:9 p Lev. 22:27

7:9 q 1 Sam. 12:18; Ps. 99:6; Jer. 15:1

7:10 r Josh. 10:10; 2 Sam. 22:14, 15; Ps. 18:13, 14

7:11 3 struck them down

7:12 s Gen. 28:18; 35:14; Josh. 4:9; 24:26

7:12 4 Lit. Stone of Help

7:13 t Judg. 13:1

7:13 u 1 Sam. 13:5

7:15 v 1 Sam. 12:11

7:17 w 1 Sam. 8:4

7:17 x Judg. 21:4

1 Samuel 8

8:1 a 1 Sam. 12:2

8:1 b Deut. 16:18, 19; 2 Chr. 19:5

8:1 c Judg. 10:4

8:3 d Jer. 22:15–17

8:3 e Ex. 18:21

8:3 f Ex. 23:6–8; Deut. 16:19; 1 Sam. 12:3

8:5 g Deut. 17:14, 15; Hos. 13:10, 11; Acts 13:21

8:6 h 1 Sam. 12:17

8:6 i 1 Sam. 7:9

8:7 j Ex. 16:8

8:7 k 1 Sam. 10:19

8:9 l 1 Sam. 8:11–18

8:11 m Deut. 17:14–20

8:11 n 1 Sam. 14:52

8:11 o 2 Sam. 15:1

8:12 p 1 Sam. 22:7

8:14 q 1 Kin. 21:7; (Ezek. 46:18)

8:16 1 LXX cattle

8:18 r Prov. 1:25–28; Is. 1:15; Mic. 3:4

8:19 s Is. 66:4; Jer. 44:16

8:20 t 1 Sam. 8:5

8:22 u 1 Sam. 8:7; Hos. 13:11

1 Samuel 9

9:1 a 1 Sam. 14:51; 1 Chr. 8:33; 9:36–39

9:1 1 wealth

9:2 b 1 Sam. 10:23

9:4 c 2 Kin. 4:42

9:5 d 1 Sam. 1:1

9:5 e 1 Sam. 10:2

9:6 f Deut. 33:1; 1 Kin. 13:1; 2 Kin. 5:8

9:6 g 1 Sam. 3:19

9:7 h Judg. 6:18; 13:17; 1 Kin. 14:3; 2 Kin. 4:42; 8:8

9:9 i Gen. 25:22

9:9 j 2 Sam. 24:11; 2 Kin. 17:13; 1 Chr. 26:28; 29:29; 2 Chr. 16:7, 10; Is. 30:10; Amos 7:12

9:9 2 Lit. to seek God

9:10 3 Lit. Your word is good

9:11 k Gen. 24:11, 15; 29:8, 9; Ex. 2:16

9:12 l Gen. 31:54; 1 Sam. 16:2

9:12 m 1 Sam. 7:17; 10:5; 1 Kin. 3:2

9:15 n 1 Sam. 15:1

9:16 o Deut. 17:15

9:16 p 1 Sam. 10:1

9:16 q Ex. 2:23–25; 3:7, 9

9:16 4 prince or ruler

9:17 r 1 Sam. 16:12; Hos. 13:11

9:20 s 1 Sam. 9:3

9:20 t 1 Sam. 8:5, 19; 12:13

9:20 5 for whom

9:21 u 1 Sam. 15:17

9:21 v Judg. 20:46–48; Ps. 68:27

9:21 w Judg. 6:15

9:21 6 Lit. tribes

9:24 x Ex. 29:22, 27; Lev. 7:32, 33; Num. 18:18; Ezek. 24:4

9:25 y Deut. 22:8; 2 Sam. 11:2; Luke 5:19; Acts 10:9

9:25 7 So with MT, Tg.; LXX omits He spoke with Saul on the top of the house; LXX, Vg. afterward add And he prepared a bed for Saul on the top of the house, and he slept.

9:27 8 now

1 Samuel 10

10:1 a Ex. 30:23–33; 1 Sam. 9:16; 16:13; 2 Kin. 9:3, 6

10:1 b Ps. 2:12

10:1 c 2 Sam. 5:2; Acts 13:21

10:1 d Ex. 34:9; Deut. 32:9; Ps. 78:71

10:1 1 So with MT, Tg., Vg.; LXX people Israel; and you shall rule the people of the Lord; LXX, Vg. add And you shall deliver His people from the hands of their enemies all around them. And this shall be a sign to you, that God has anointed you to be a prince.

10:2 e Gen. 35:16–20; 48:7

10:2 f Josh. 18:28

10:2 g 1 Sam. 9:3–5

10:3 h Gen. 28:22; 35:1, 3, 7

10:4 2 ask you about your welfare

10:5 i 1 Sam. 13:2, 3

10:5 j 1 Sam. 19:12, 20; 2 Kin. 2:3, 5, 15

10:5 k Ex. 15:20, 21; 2 Kin. 3:15; 1 Chr. 25:1–6; 1 Cor. 14:1

10:6 l Num. 11:25, 29; Judg. 14:6; 1 Sam. 16:13

10:6 m 1 Sam. 10:10; 19:23, 24

10:7 n Ex. 4:8; Luke 2:12

10:7 o Josh. 1:5; Judg. 6:12; 1 Sam. 3:19; (Heb. 13:5)

10:8 p 1 Sam. 11:14, 15; 13:8

10:8 q 1 Sam. 13:8–10

10:9 3 changed his heart

10:10 r 1 Sam. 10:5

10:10 s 1 Sam. 19:20

10:11 t 1 Sam. 19:24; Amos 7:14, 15; Matt. 13:54–57; John 7:15; Acts 4:13

10:12 u John 5:30, 36

10:14 v 1 Sam. 14:50

10:16 w 1 Sam. 9:20

10:17 x Judg. 20:1

10:17 y 1 Sam. 7:5, 6

10:18 z Judg. 6:8, 9; 1 Sam. 8:8; 12:6, 8

10:19 a 1 Sam. 8:7, 19; 12:12

10:19 4 Lit. thousands

10:20 b Acts 1:24, 26

10:22 c 1 Sam. 23:2, 4, 10, 11

10:23 d 1 Sam. 9:2

10:24 e Deut. 17:15; 1 Sam. 9:16; 2 Sam. 21:6

10:24 f 1 Kin. 1:25, 39

10:24 5 Lit. May the king live

10:25 g Deut. 17:14–20; 1 Sam. 8:11–18

10:26 h Judg. 20:14

10:27 i 1 Sam. 11:12

10:27 j Deut. 13:13; 1 Sam. 25:17

10:27 k 2 Sam. 8:2; 1 Kin. 4:21; 10:25; 2 Chr. 17:5; Matt. 2:11

10:27 6 kept silent

1 Samuel 11

11:1 a 1 Sam. 12:12

11:1 b Judg. 21:8; 1 Sam. 31:11

11:1 c Gen. 26:28; 1 Kin. 20:34; Job 41:4; Ezek. 17:13

11:1 1 besieged

11:2 d Gen. 34:14; 1 Sam. 17:26; Ps. 44:13

11:3 2 deliver

11:4 e 1 Sam. 10:26; 15:34; 2 Sam. 21:6

11:4 f Gen. 27:38; Judg. 2:4; 20:23, 26; 21:2; 1 Sam. 30:4

11:6 g Judg. 3:10; 6:34; 11:29; 13:25; 14:6; 1 Sam. 10:10; 16:13

11:7 h Judg. 19:29

11:7 i Judg. 21:5, 8, 10

11:7 3 Lit. as one man

11:8 j Judg. 1:5

11:8 k 2 Sam. 24:9

11:11 l 1 Sam. 31:11

11:11 m Judg. 7:16, 20

11:12 n 1 Sam. 10:27

11:12 o Luke 19:27

11:13 p 1 Sam. 10:27; 2 Sam. 19:22

11:13 q Ex. 14:13, 30; 1 Sam. 19:5

11:14 r 1 Sam. 7:16; 10:8

11:15 s 1 Sam. 10:17

11:15 t Josh. 8:31; 1 Sam. 10:8

1 Samuel 12

12:1 a 1 Sam. 8:5, 7, 9, 20, 22

12:1 b 1 Sam. 10:24; 11:14, 15

12:1 1 listened to

12:2 c Num. 27:17; 1 Sam. 8:20

12:2 d 1 Sam. 8:1, 5

12:3 e 1 Sam. 10:1; 24:6; 2 Sam. 1:14, 16

12:3 f Num. 16:15; Acts 20:33; 1 Thess. 2:5

12:3 g Ex. 23:8

12:3 h Deut. 16:19

12:4 i Lev. 19:13

12:5 j John 18:38; Acts 23:9; 24:20

12:5 k Ex. 22:4

12:6 l Ex. 6:26; Mic. 6:4

12:7 m Is. 1:18; Ezek. 20:35; Mic. 6:1–5

12:7 n Judg. 5:11; Ps. 103:6

12:8 o Gen. 46:5, 6; Ps. 105:23

12:8 p Ex. 2:23–25

12:8 q Ex. 3:10; 4:14–16

12:8 2 So with MT, Tg., Vg.; LXX adds and the Egyptians afflicted them

12:9 r Deut. 32:18; Judg. 3:7

12:9 s Judg. 4:2

12:9 t Judg. 3:31; 10:7; 13:1

12:9 u Judg. 3:12–30

12:10 v Judg. 10:10

12:10 w Judg. 2:13; 3:7

12:10 3 Images of Canaanite goddesses

12:11 x Judg. 11:1

12:11 y 1 Sam. 7:13

12:11 4 Gideon, cf. Judg. 6:25–32; Syr. Deborah; Tg. Gideon

12:11 5 LXX, Syr. Barak; Tg. Simson

12:11 6 Syr. Simson

12:12 z 1 Sam. 11:1, 2

12:12 a 1 Sam. 8:5, 19, 20

12:12 b Judg. 8:23; 1 Sam. 8:7; Ps. 59:13

12:13 c 1 Sam. 10:24

12:13 d 1 Sam. 8:5; 12:17, 19

12:13 e Hos. 13:11

12:14 f Josh. 24:14

12:15 g Deut. 28:15

12:15 h Lev. 26:14, 15; Josh. 24:20; Is. 1:20

12:16 i Ex. 14:13, 31

12:17 j Gen. 30:14

12:17 k Josh. 10:12; 1 Sam. 7:9, 10; (James 5:16–18)

12:17 l Ezra 10:9

12:17 m 1 Sam. 8:7

12:18 n Ex. 14:31

12:19 o Ex. 9:28; 1 Sam. 7:8; (James 5:15; 1 John 5:16)

12:20 p Deut. 11:16

12:21 q 2 Chr. 25:15

12:21 r Is. 41:29; Jer. 16:19; Hab. 2:18; 1 Cor. 8:4

12:22 s Deut. 31:6; 1 Kin. 6:13

12:22 t Is. 43:21

12:22 u Ex. 32:12; Num. 14:13; Josh. 7:9; Ps. 106:8; Jer. 14:21

12:22 v Deut. 7:6–11; 1 Pet. 2:9

12:23 w Acts 12:5; Rom. 1:9; Col. 1:9; 2 Tim. 1:3

12:23 x Ps. 34:11; Prov. 4:11

12:23 y 1 Kin. 8:36

12:24 z Eccl. 12:13

12:24 a Is. 5:12

12:24 b Deut. 10:21

12:25 c Josh. 24:20

12:25 d Deut. 28:36

1 Samuel 13

13:1 1 Heb. is difficult; cf. 2 Sam. 5:4; 2 Kin. 14:2; see also 2 Sam. 2:10; Acts 13:21

13:2 a 1 Sam. 14:5, 31

13:2 b 1 Sam. 14:1

13:2 c 1 Sam. 10:26

13:3 d 1 Sam. 10:5

13:3 e 2 Sam. 5:25

13:4 2 odious

13:5 f Judg. 7:12

13:5 g Josh. 7:2; 1 Sam. 14:23

13:5 3 So with MT, LXX, Tg., Vg.; Syr. and some mss. of LXX three thousand

13:6 h Judg. 6:2; 1 Sam. 14:11

13:7 i Num. 32:1–42

13:8 j 1 Sam. 10:8

13:10 4 Lit. bless him

13:13 k 2 Chr. 16:9

13:13 l 1 Sam. 15:11, 22, 28

13:14 m 1 Sam. 15:28; 31:6

13:14 n 1 Sam. 16:1

13:14 o Ps. 89:20; Acts 7:46; 13:22

13:14 p 1 Sam. 15:11, 19

13:15 q 1 Sam. 13:2, 6, 7; 14:2

13:15 5 So with MT, Tg.; LXX, Vg. add And the rest of the people went up after Saul to meet the people who fought against them, going from Gilgal to Gibeah in the hill of Benjamin.

13:16 6 Heb. Geba

13:17 r Josh. 18:23

13:18 s Josh. 16:3; 18:13, 14

13:18 t Gen. 14:2; Neh. 11:34

13:19 u Judg. 5:8; 2 Kin. 24:14; Jer. 24:1; 29:2

13:21 7 About two-thirds shekel weight

13:22 v Judg. 5:8

13:23 w 1 Sam. 14:1, 4

1 Samuel 14

14:1 1 carried

14:2 a 1 Sam. 13:15, 16

14:3 b 1 Sam. 22:9, 11, 20

14:3 c 1 Sam. 4:21

14:3 d 1 Sam. 2:28

14:4 e 1 Sam. 13:23

14:6 f 1 Sam. 17:26, 36; Jer. 9:25, 26

14:6 g Judg. 7:4, 7; 1 Sam. 17:46, 47; 2 Chr. 14:11; (Ps. 115:3; 135:6; Zech. 4:6; Matt. 19:26; Rom. 8:31)

14:10 h Gen. 24:14; Judg. 6:36–40

14:11 i 1 Sam. 13:6; 14:22

14:12 2 teach

14:13 j Lev. 26:8; Josh. 23:10

14:14 3 Lit. half the area plowed by a yoke of oxen in a day

14:15 k Deut. 28:7; 2 Kin. 7:6, 7; Job 18:11

14:15 l 1 Sam. 13:17

14:15 m Gen. 35:5

14:15 4 terror

14:16 n 1 Sam. 14:20

14:18 5 So with MT, Tg., Vg.; LXX ephod

14:19 o Num. 27:21

14:20 p Judg. 7:22; 2 Chr. 20:23

14:22 q 1 Sam. 13:6

14:23 r Ex. 14:30; 2 Chr. 32:22; Hos. 1:7

14:23 s 1 Sam. 13:5

14:24 t Josh. 6:26

14:25 u Deut. 9:28; Matt. 3:5

14:25 v Ex. 3:8; Num. 13:27; Matt. 3:4

14:27 6 Lit. eyes

14:31 7 Lit. struck

14:32 w Gen. 9:4; Lev. 3:17; 17:10–14; 19:26; Deut. 12:16, 23, 24; Acts 15:20

14:32 8 plunder

14:35 x 1 Sam. 7:12, 17; 2 Sam. 24:25

14:37 y Judg. 20:18

14:37 z 1 Sam. 28:6

14:38 a Josh. 7:14; 1 Sam. 10:19

14:39 b 1 Sam. 14:24, 44; 2 Sam. 12:5

14:41 c Prov. 16:33; Acts 1:24–26

14:41 d Josh. 7:16; 1 Sam. 10:20, 21

14:41 9 So with MT, Tg.; LXX, Vg. Why do You not answer Your servant today? If the injustice is with me or Jonathan my son, O LORD God of Israel, give proof; and if You say it is with Your people Israel, give holiness.

14:43 e Josh. 7:19

14:43 f 1 Sam. 14:27

14:44 g Ruth 1:17; 1 Sam. 25:22

14:44 h 1 Sam. 14:39

14:45 i 2 Sam. 14:11; 1 Kin. 1:52; Luke 21:18; Acts 27:34

14:45 j (2 Cor. 6:1; Phil. 2:12, 13)

14:47 k 1 Sam. 11:1–13

14:47 l 2 Sam. 10:6

14:47 10 LXX, Vg. prospered

14:48 m Ex. 17:16; 1 Sam. 15:3–7

14:48 11 Lit. struck

14:49 n 1 Sam. 31:2; 1 Chr. 8:33

14:49 o 1 Sam. 18:17–20, 27; 19:12

14:49 12 Abinadab, 1 Chr. 8:33; 9:39

14:50 p 1 Sam. 10:14

14:51 q 1 Sam. 9:1, 21

14:52 r 1 Sam. 8:11

1 Samuel 15

15:1 a 1 Sam. 9:16; 10:1

15:2 b Ex. 17:8, 14; Num. 24:20; Deut. 25:17–19

15:3 c Deut. 25:19

15:3 d Lev. 27:28, 29; Num. 24:20; Deut. 20:16–18; Josh. 6:17–21

15:3 1 Lit. strike

15:6 e Num. 24:21; Judg. 1:16; 4:11–22; 1 Chr. 2:55

15:6 f Gen. 18:25; 19:12, 14; Rev. 18:4

15:6 g Ex. 18:10, 19; Num. 10:29, 32

15:7 h 1 Sam. 14:48

15:7 i Gen. 2:11; 25:17, 18

15:7 j Gen. 16:7; Ex. 15:22; 1 Sam. 27:8

15:8 k 1 Sam. 15:32, 33

15:8 l 1 Sam. 27:8, 9

15:9 m 1 Sam. 15:3, 15, 19

15:11 n Gen. 6:6, 7; 1 Sam. 15:35; 2 Sam. 24:16

15:11 o Josh. 22:16; 1 Kin. 9:6

15:11 p 1 Sam. 13:13; 15:3, 9

15:11 q 1 Sam. 15:35; 16:1

15:12 r Josh. 15:55; 1 Sam. 25:2

15:13 s Gen. 14:19; Judg. 17:2; Ruth 3:10; 2 Sam. 2:5

15:15 t (Gen. 3:12, 13; Ex. 32:22, 23); 1 Sam. 15:9, 21; (Prov. 28:13)

15:17 u 1 Sam. 9:21; 10:22

15:18 2 exterminated

15:19 3 plunder

15:20 v 1 Sam. 15:13; (Prov. 28:13)

15:21 w 1 Sam. 15:15

15:22 x Ps. 50:8, 9; 51:16, 17; (Prov. 21:3; Is. 1:11–17; Jer. 7:22, 23; Mic. 6:6–8; Heb. 10:4–10)

15:22 y (Eccl. 5:1; Hos. 6:6; Matt. 5:24; 9:13; 12:7; Mark 12:33)

15:23 z 1 Sam. 13:14; 16:1

15:23 4 divination

15:24 a Num. 22:34; Josh. 7:20; 1 Sam. 26:21; 2 Sam. 12:13; Ps. 51:4

15:24 b (Ex. 23:2; Prov. 29:25; Is. 51:12, 13)

15:26 c 1 Sam. 2:30

15:27 d 1 Kin. 11:30, 31

15:28 e 1 Sam. 28:17, 18; 1 Kin. 11:31

15:29 f Num. 23:19; Ezek. 24:14; 2 Tim. 2:13; Titus 1:2

15:30 g (John 5:44; 12:43)

15:33 h (Gen. 9:6); Num. 14:45; Judg. 1:7; (Matt. 7:2)

15:34 i 1 Sam. 7:17

15:34 j 1 Sam. 11:4

15:35 k 1 Sam. 19:24

1 Samuel 16

16:1 a 1 Sam. 15:23, 35

16:1 b 1 Sam. 9:16; 10:1; 2 Kin. 9:1

16:1 c Ruth 4:18–22

16:1 d Ps. 78:70, 71; Acts 13:22

16:1 1 Lit. seen

16:2 e 1 Sam. 9:12

16:4 f 1 Sam. 21:1

16:4 g 1 Kin. 2:13; 2 Kin. 9:22

16:5 h Gen. 35:2; Ex. 19:10

16:5 2 Consecrate

16:6 i 1 Sam. 17:13, 28

16:6 j 1 Kin. 12:26

16:7 k Ps. 147:10

16:7 l Is. 55:8, 9

16:7 m 2 Cor. 10:7

16:7 n 1 Kin. 8:39

16:7 3 rejected

16:7 4 LXX For God does not see as man sees; Tg. It is not by the appearance of a man; Vg. Nor do I judge according to the looks of a man

16:11 o 2 Sam. 7:8; Ps. 78:70–72

16:11 5 So with LXX, Vg.; MT turn around; Tg., Syr. turn away

16:12 p 1 Sam. 17:42

16:12 q Gen. 39:6; Ex. 2:2; Acts 7:20

16:12 r 1 Sam. 9:17

16:12 6 Lit. beautiful

16:13 s Num. 27:18; 1 Sam. 10:6, 9, 10

16:14 t Judg. 16:20; 1 Sam. 11:6; 18:12; 28:15

16:14 u Judg. 9:23; 1 Sam. 16:15, 16; 18:10; 19:9; 1 Kin. 22:19–22

16:16 v 1 Sam. 18:10; 19:9; 2 Kin. 3:15

16:16 7 Lit. evil

16:17 8 Lit. Look now for a man for me

16:18 w 1 Sam. 3:19; 18:12, 14

16:20 x 1 Sam. 10:4, 27; Prov. 18:16

16:21 y Gen. 41:46; Prov. 22:29

1 Samuel 17

17:1 a Josh. 15:35; 2 Chr. 28:18

17:4 b 2 Sam. 21:19

17:4 c Josh. 11:21, 22

17:5 1 clothed with scaled body armor

17:8 d 1 Sam. 8:17

17:9 e 1 Sam. 11:1

17:10 f 1 Sam. 17:26, 36, 45; 2 Sam. 21:21

17:12 g Ruth 4:22; 1 Sam. 16:1, 18; 17:58

17:12 h Gen. 35:19

17:12 i 1 Sam. 16:10, 11; 1 Chr. 2:13–15

17:13 j 1 Sam. 16:6, 8, 9; 1 Chr. 2:13

17:15 k 1 Sam. 16:11, 19; 2 Sam. 7:8

17:18 l Gen. 37:13, 14

17:23 m 1 Sam. 17:8–10

17:25 n Josh. 15:16

17:26 o 1 Sam. 11:2

17:26 p 1 Sam. 14:6; 17:36; Jer. 9:25, 26

17:26 q 1 Sam. 17:10

17:26 r Deut. 5:26; 2 Kin. 19:4; Jer. 10:10

17:27 s 1 Sam. 17:25

17:28 t Gen. 37:4, 8–36; (Prov. 18:19; Matt. 10:36)

17:29 u 1 Sam. 17:17

17:29 2 Lit. Is it not a word? or matter?

17:30 v 1 Sam. 17:26, 27

17:32 w Deut. 20:1–4

17:32 x 1 Sam. 16:18

17:33 y Num. 13:31; Deut. 9:2

17:34 z Judg. 14:5

17:37 a (2 Cor. 1:10; 2 Tim. 4:17, 18)

17:37 b 1 Sam. 20:13; 1 Chr. 22:11, 16

17:38 3 Lit. clothes

17:42 c (Ps. 123:4; Prov. 16:18; 1 Cor. 1:27, 28)

17:42 d 1 Sam. 16:12

17:42 4 belittled

17:43 e 1 Sam. 24:14; 2 Sam. 3:8; 9:8; 16:9; 2 Kin. 8:13

17:44 f 1 Sam. 17:46; 1 Kin. 20:10, 11

17:45 g 2 Sam. 22:33, 35; 2 Chr. 32:8; Ps. 124:8; (2 Cor. 10:4); Heb. 11:33, 34

17:45 h 1 Sam. 17:10

17:46 i Deut. 28:26

17:46 j Josh. 4:24; 1 Kin. 8:43; 18:36; 2 Kin. 19:19; Is. 52:10

17:47 k 1 Sam. 14:6; 2 Chr. 14:11; 20:15; Ps. 44:6; Hos. 1:7; Zech. 4:6

17:47 l 2 Chr. 20:15

17:48 m Ps. 27:3

17:50 n Judg. 3:31; 15:15; 20:16

17:51 o 1 Sam. 21:9; 2 Sam. 23:21

17:51 p Heb. 11:34

17:52 q Josh. 15:36

17:52 5 So with MT, Syr., Tg., Vg.; LXX Gath

17:55 r 1 Sam. 14:50

17:55 s 1 Sam. 16:21, 22

17:57 t 1 Sam. 17:54

17:58 u 1 Sam. 17:12

1 Samuel 18

18:1 a Gen. 44:30

18:1 b Deut. 13:6; 1 Sam. 20:17; 2 Sam. 1:26

18:1 1 life of Jonathan was bound up with the life of

18:2 c 1 Sam. 17:15

18:3 d 1 Sam. 20:8–17

18:5 2 Or prospered

18:6 e Ex. 15:20, 21; Judg. 11:34; Ps. 68:25; 149:3

18:6 3 Philistines

18:7 f Ex. 15:21

18:7 g 1 Sam. 21:11; 29:5

18:8 h Eccl. 4:4

18:8 i 1 Sam. 15:28

18:9 4 Viewed with suspicion

18:10 j 1 Sam. 16:14

18:10 k 1 Sam. 19:24; 1 Kin. 18:29; Acts 16:16

18:10 l 1 Sam. 16:23

18:10 m 1 Sam. 19:9, 10

18:11 n 1 Sam. 19:10; 20:33

18:12 o 1 Sam. 18:15, 29

18:12 p 1 Sam. 16:13, 18

18:12 q 1 Sam. 16:14; 28:15

18:13 r Num. 27:17; 1 Sam. 18:16; 29:6; 2 Sam. 5:2

18:13 5 Lit. himself

18:14 s Gen. 39:2, 3, 23; Josh. 6:27; 1 Sam. 16:18

18:16 t Num. 27:16, 17; 1 Sam. 18:5; 2 Sam. 5:2; 1 Kin. 3:7

18:17 u 1 Sam. 14:49; 17:25

18:17 v Num. 32:20, 27, 29; 1 Sam. 25:28

18:17 w 1 Sam. 18:21, 25; 2 Sam. 12:9

18:18 x 1 Sam. 9:21; 18:23; 2 Sam. 7:18

18:19 y 2 Sam. 21:8

18:19 z Judg. 7:22; 2 Sam. 21:8; 1 Kin. 19:16

18:20 a 1 Sam. 18:28

18:21 b 1 Sam. 18:17

18:21 c 1 Sam. 18:26

18:21 6 be bait for

18:24 7 Lit. According to these words

18:25 d Gen. 34:12; Ex. 22:17

18:25 e 1 Sam. 14:24

18:25 f 1 Sam. 18:17

18:26 g 1 Sam. 18:21

18:27 h 1 Sam. 18:13

18:27 i 2 Sam. 3:14

18:29 8 all the days

18:30 j 2 Sam. 11:1

18:30 k 1 Sam. 18:5

1 Samuel 19

19:1 a 1 Sam. 8:8, 9

19:1 b 1 Sam. 18:1

19:3 c 1 Sam. 20:8–13

19:4 d 1 Sam. 20:32; (Prov. 31:8, 9)

19:4 e Gen. 42:22; (Prov. 17:13); Jer. 18:20

19:5 f Judg. 9:17; 12:3

19:5 g 1 Sam. 17:49, 50

19:5 h 1 Sam. 11:13; 1 Chr. 11:14

19:5 i 1 Sam. 20:32

19:5 j (Deut. 19:10–13)

19:7 k 1 Sam. 16:21; 18:2, 10, 13

19:8 l 1 Sam. 18:27; 23:5

19:9 m 1 Sam. 16:14; 18:10, 11

19:11 n Judg. 16:2; Ps. 59:title

19:12 o Josh. 2:15; Acts 9:25; 2 Cor. 11:33

19:13 1 household idols, Heb. teraphim

19:17 p 2 Sam. 2:22

19:18 q 1 Sam. 16:13

19:18 r 1 Sam. 7:17

19:20 s 1 Sam. 19:11, 14; John 7:32

19:20 t 1 Sam. 10:5, 6, 10; (1 Cor. 14:3, 24, 25)

19:20 u Num. 11:25; Joel 2:28

19:23 v 1 Sam. 10:10

19:24 w Is. 20:2

19:24 x Mic. 1:8

19:24 y 1 Sam. 10:10–12

1 Samuel 20

20:3 a 1 Sam. 27:1; 2 Kin. 2:6

20:5 b Num. 10:10; 28:11–15

20:5 c 1 Sam. 19:2, 3

20:6 d 1 Sam. 16:4; 17:12; John 7:42

20:7 e Deut. 1:23; 2 Sam. 17:4

20:7 f 1 Sam. 25:17; Esth. 7:7

20:8 g Josh. 2:14

20:8 h 1 Sam. 18:3; 20:16; 23:18

20:8 i 2 Sam. 14:32

20:12 1 searched out

20:13 j Ruth 1:17; 1 Sam. 3:17

20:13 k Josh. 1:5; 1 Sam. 17:37; 18:12; 1 Chr. 22:11, 16

20:13 l 1 Sam. 10:7

20:15 m 1 Sam. 24:21; 2 Sam. 9:1, 3, 7; 21:7

20:15 2 stop being kind

20:15 3 family

20:16 n Deut. 23:21; 1 Sam. 25:22; 31:2; 2 Sam. 4:7; 21:8

20:16 4 family

20:17 o 1 Sam. 18:1

20:18 p 1 Sam. 20:5, 24

20:19 q 1 Sam. 19:2

20:21 r Jer. 4:2

20:23 s 1 Sam. 20:14, 15

20:25 5 So with MT, Syr., Tg., Vg.; LXX he sat across from Jonathan

20:26 t Lev. 7:20, 21; 15:5

20:28 u 1 Sam. 20:6

20:31 6 Lit. is a son of death

20:32 v Gen. 31:36; 1 Sam. 19:5; (Prov. 31:9); Matt. 27:23; Luke 23:22

20:33 w 1 Sam. 18:11; 19:10

20:33 x 1 Sam. 20:7

20:33 7 strike him down

20:40 8 equipment

20:42 y 1 Sam. 1:17

1 Samuel 21

21:1 a 1 Sam. 14:3; Mark 2:26

21:1 b 1 Sam. 16:4

21:4 c Ex. 25:30; Lev. 24:5–9; Matt. 12:4

21:4 d Ex. 19:15

21:4 1 ordinary

21:4 2 consecrated

21:5 e Ex. 19:14, 15; 1 Thess. 4:4

21:5 f Lev. 8:26

21:5 3 The young men are ceremonially undefiled

21:6 g Matt. 12:3, 4; Mark 2:25, 26; Luke 6:3, 4

21:6 h Lev. 24:8, 9

21:7 i 1 Sam. 14:47; 22:9; Ps. 52:title

21:9 j 1 Sam. 17:2, 50

21:9 k 1 Sam. 31:10

21:11 l Ps. 56:title

21:11 m 1 Sam. 18:6–8; 29:5

21:12 n Luke 2:19

21:12 4 Lit. in his heart

21:13 o Ps. 34:title

21:13 5 insanity

21:13 6 scribbled

1 Samuel 22

22:1 a Ps. 57:title; 142:title

22:1 b Josh. 12:15; 15:35; 2 Sam. 23:13

22:2 c Judg. 11:3

22:2 d 1 Sam. 25:13

22:2 1 Lit. bitter of soul

22:3 e 2 Sam. 8:2

22:5 f 2 Sam. 24:11; 1 Chr. 21:9; 29:29; 2 Chr. 29:25

22:6 g 1 Sam. 15:34

22:7 h 1 Sam. 8:14

22:8 i 1 Sam. 18:3; 20:16, 30

22:9 j 1 Sam. 21:7; 22:22; Ps. 52:title

22:9 k 1 Sam. 21:1

22:9 l 1 Sam. 14:3

22:10 m Num. 27:21; 1 Sam. 10:22

22:10 n 1 Sam. 21:6, 9

22:14 o 1 Sam. 19:4, 5; 20:32; 24:11

22:16 p Deut. 24:16

22:17 q Ex. 1:17

22:18 r 1 Sam. 2:31

22:18 2 attacked

22:19 s Josh. 21:1–45; 1 Sam. 22:9, 11

22:20 t 1 Sam. 23:6, 9; 30:7; 1 Kin. 2:26, 27

22:20 u 1 Sam. 2:33

22:22 3 family

22:23 v 1 Kin. 2:26

1 Samuel 23

23:1 a Josh. 15:44; Neh. 3:17, 18

23:2 b 1 Sam. 22:10; 23:4, 6, 9; 28:6; 30:8; 2 Sam. 5:19, 23

23:2 1 Lit. strike

23:5 c 1 Sam. 19:8; 2 Sam. 5:20

23:6 d 1 Sam. 22:20

23:9 e Num. 27:21; 1 Sam. 23:6; 30:7

23:10 f 1 Sam. 22:19

23:12 2 Lit. shut up

23:13 g 1 Sam. 22:2; 25:13

23:14 h Ps. 11:1

23:14 i Josh. 15:55; 2 Chr. 11:8

23:14 j Ps. 32:7; 54:3, 4

23:15 3 Or in Horesh

23:16 4 encouraged him

23:17 k (Ps. 27:1–3; Heb. 13:6)

23:17 l 1 Sam. 20:31; 24:20

23:18 m 1 Sam. 18:3; 20:12–17, 42; 2 Sam. 9:1; 21:7

23:19 n 1 Sam. 26:1; Ps. 54:title

23:20 o Ps. 54:3

23:23 5 Lit. thousands

23:24 p Josh. 15:55; 1 Sam. 25:2

23:25 6 Or from the rock

23:26 q Ps. 31:22

23:26 r Ps. 17:9

23:27 s 2 Kin. 19:9

23:28 7 Heb. Sela Hammahlekoth

23:29 t Josh. 15:62; 2 Chr. 20:2

1 Samuel 24

24:1 a 1 Sam. 23:19, 28, 29

24:2 b 1 Sam. 26:2; Ps. 38:12

24:3 c 1 Sam. 24:10

24:3 d Judg. 3:24

24:3 e Ps. 57:title; 142:title

24:4 f 1 Sam. 26:8–11

24:5 g 2 Sam. 24:10

24:6 h 1 Sam. 26:11

24:7 i Ps. 7:4; (Matt. 5:44; Rom. 12:17, 19)

24:9 j Ps. 141:6; (Prov. 16:28; 17:9)

24:11 k Judg. 11:27; Ps. 7:3; 35:7

24:11 l 1 Sam. 26:20

24:12 m Gen. 16:5; Judg. 11:27; 1 Sam. 26:10–23; Job 5:8

24:13 n (Matt. 7:16–20)

24:14 o 1 Sam. 17:43; 2 Sam. 9:8

24:14 p 1 Sam. 26:20

24:15 q 1 Sam. 24:12

24:15 r 2 Chr. 24:22

24:15 s Ps. 35:1; 43:1; 119:154; Mic. 7:9

24:16 t 1 Sam. 26:17

24:17 u 1 Sam. 26:21

24:17 v Gen. 38:26

24:17 w (Matt. 5:44)

24:18 x 1 Sam. 26:23

24:20 y 1 Sam. 23:17

24:21 z Gen. 21:23; 1 Sam. 20:14–17

24:21 a 2 Sam. 21:6–8

24:22 b 1 Sam. 23:29

1 Samuel 25

25:1 a 1 Sam. 28:3

25:1 b Num. 20:29; Deut. 34:8

25:1 c Gen. 21:21; Num. 10:12; 13:3

25:1 1 So with MT, Syr., Tg., Vg.; LXX Maon

25:2 d 1 Sam. 23:24

25:2 e Josh. 15:55

25:3 f Josh. 15:13; 1 Sam. 30:14

25:4 g Gen. 38:13; 2 Sam. 13:23

25:6 h Judg. 19:20; 1 Chr. 12:18; Ps. 122:7; Luke 10:5

25:7 i 1 Sam. 25:15, 21

25:8 j Neh. 8:10–12; Esth. 8:17; 9:19, 22

25:8 2 be gracious to the young men

25:10 k Judg. 9:28

25:11 l Judg. 8:6, 15

25:11 3 Lit. slaughter

25:13 m 1 Sam. 30:24

25:14 4 scolded or scorned at

25:15 n 1 Sam. 25:7, 21

25:16 o Ex. 14:22; Job 1:10

25:17 p 1 Sam. 20:7

25:17 q Deut. 13:13; Judg. 19:22

25:17 5 Lit. son of Belial

25:18 r Gen. 32:13; (Prov. 18:16; 21:14)

25:19 s Gen. 32:16, 20

25:21 t 1 Sam. 24:17; Ps. 109:5; (Prov. 17:13)

25:22 u Ruth 1:17; 1 Sam. 3:17; 20:13, 16

25:22 v 1 Sam. 25:34

25:22 w 1 Kin. 14:10; 21:21; 2 Kin. 9:8

25:23 x Josh. 15:18; Judg. 1:14

25:24 6 speak to you

25:25 7 pay attention to

25:25 8 Lit. Fool

25:26 y 2 Kin. 2:2

25:26 z Gen. 20:6; 1 Sam. 25:33

25:26 a (Rom. 12:19)

25:26 b 2 Sam. 18:32

25:26 9 Lit. saving yourself

25:27 c Gen. 33:11; 1 Sam. 30:26; 2 Kin. 5:15

25:28 d 2 Sam. 7:11–16, 27; 1 Kin. 9:5; 1 Chr. 17:10, 25

25:28 e 1 Sam. 18:17

25:28 f 1 Sam. 24:11; Ps. 7:3

25:29 g (Ps. 66:9; Col. 3:3)

25:29 h Jer. 10:18

25:30 i 1 Sam. 13:14; 15:28

25:32 j Gen. 24:27; Ex. 18:10; 1 Kin. 1:48; Ps. 41:13; 72:18; 106:48; Luke 1:68

25:33 k 1 Sam. 25:26

25:34 l 1 Sam. 25:26

25:34 m 1 Sam. 25:22

25:35 n 1 Sam. 20:42; 2 Sam. 15:9; 2 Kin. 5:19; Luke 7:50; 8:48

25:35 o Gen. 19:21

25:36 p 2 Sam. 13:28; Prov. 20:1; Is. 5:11; Dan. 5:1; (Hos. 4:11)

25:38 q 1 Sam. 26:10; 2 Sam. 6:7; Ps. 104:29

25:39 r 1 Sam. 25:32

25:39 s 1 Sam. 24:15; Prov. 22:23

25:39 t 1 Sam. 25:26, 34

25:39 u 1 Kin. 2:44

25:41 v (Prov. 15:33); Luke 7:38, 44

25:42 10 Lit. with five of her maidens at her feet

25:43 w Josh. 15:56

25:43 x 1 Sam. 27:3; 30:5

25:44 y 1 Sam. 18:20; 2 Sam. 3:14

25:44 z Is. 10:30

25:44 11 Paltiel, 2 Sam. 3:15

1 Samuel 26

26:1 a 1 Sam. 23:19; Ps. 54:title

26:2 b 1 Sam. 13:2; 24:2

26:5 c 1 Sam. 14:50, 51; 17:55

26:6 d 1 Chr. 2:16

26:6 e 2 Sam. 2:13

26:6 f Judg. 7:10, 11

26:6 g 2 Sam. 2:18, 24

26:8 h 1 Sam. 24:4

26:8 1 Or one time

26:9 i 1 Sam. 24:6, 7; 2 Sam. 1:14, 16

26:10 j (Deut. 32:35); 1 Sam. 25:26, 38; (Luke 18:7; Rom. 12:19; Heb. 10:30)

26:10 k Gen. 47:29; Deut. 31:14; (Job 7:1; 14:5); Ps. 37:13

26:10 l 1 Sam. 31:6

26:11 m 1 Sam. 24:6–12; (Rom. 12:17, 19)

26:12 n Gen. 2:21; 15:12; Is. 29:10

26:17 o 1 Sam. 24:16

26:18 p 1 Sam. 24:9, 11–14

26:19 q 2 Sam. 16:11; 24:1

26:19 r Deut. 4:27, 28

26:19 s 2 Sam. 14:16; 20:19

26:20 t 1 Sam. 24:14

26:21 u Ex. 9:27; 1 Sam. 15:24, 30; 24:17; 2 Sam. 12:13

26:23 v 1 Sam. 24:19; Ps. 7:8; 18:20; 62:12

26:23 w 2 Sam. 22:21

26:25 x Gen. 32:28; 1 Sam. 24:20

1 Samuel 27

27:1 1 despair of searching for

27:2 a 1 Sam. 25:13

27:2 b 1 Sam. 21:10; 1 Kin. 2:39

27:3 c 1 Sam. 25:42, 43

27:6 d Josh. 15:31; 19:5; 1 Chr. 12:1; Neh. 11:28

27:7 e 1 Sam. 29:3

27:7 2 Lit. the number of days

27:8 f Josh. 13:2, 13

27:8 g Josh. 16:10; Judg. 1:29

27:8 h Ex. 17:8, 16; 1 Sam. 15:7, 8

27:8 i Gen. 25:18; Ex. 15:22

27:8 3 Or Gezrites

27:8 4 ancient times

27:9 5 Lit. struck

27:10 j 1 Chr. 2:9, 25

27:10 k Judg. 1:16

1 Samuel 28

28:1 a 1 Sam. 29:1, 2

28:3 b 1 Sam. 25:1

28:3 c 1 Sam. 1:19

28:3 d Ex. 22:18; Lev. 19:31; 20:27; Deut. 18:10, 11; 1 Sam. 15:23; 28:9

28:4 e Josh. 19:18; 1 Sam. 28:4; 1 Kin. 1:3; 2 Kin. 4:8

28:4 f 1 Sam. 31:1

28:5 g Job 18:11; (Is. 57:20)

28:6 h 1 Sam. 14:37; Prov. 1:28; Lam. 2:9

28:6 i Num. 12:6; Joel 2:28

28:6 j Ex. 28:30; Num. 27:21; Deut. 33:8

28:7 k 1 Chr. 10:13

28:8 l Deut. 18:10, 11; 1 Chr. 10:13; Is. 8:19

28:9 m 1 Sam. 28:3

28:13 n Ex. 22:28; Ps. 138:1

28:13 1 Heb. elohim

28:14 o 1 Sam. 15:27; 2 Kin. 2:8, 13

28:15 p Is. 14:9

28:15 q 1 Sam. 16:14; 18:12

28:15 r 1 Sam. 28:6

28:17 s 1 Sam. 15:28

28:17 2 Or him, i.e., David

28:18 t 1 Sam. 13:9–13; 15:1–26; 1 Kin. 20:42; 1 Chr. 10:13; Jer. 48:10

28:18 u 1 Sam. 15:3–9

28:19 v 1 Sam. 31:1–6; Job 3:17–19

28:21 w Judg. 12:3; 1 Sam. 19:5; Job 13:14

1 Samuel 29

29:1 a 1 Sam. 28:1

29:1 b Josh. 12:18; 19:30; 1 Sam. 4:1; 1 Kin. 20:30

29:2 c 1 Sam. 6:4; 7:7

29:2 d 1 Sam. 28:1, 2

29:2 1 passed on in the rear

29:3 e 1 Sam. 27:7

29:3 f 1 Sam. 27:1–6; 1 Chr. 12:19, 20; Dan. 6:5

29:4 g 1 Sam. 27:6

29:4 h 1 Sam. 14:21

29:4 i 1 Sam. 29:9

29:4 j 1 Chr. 12:19, 20

29:5 k 1 Sam. 21:11

29:5 l 1 Sam. 18:7

29:6 m 2 Sam. 3:25; 2 Kin. 19:27

29:6 n 1 Sam. 29:3

29:9 o 2 Sam. 14:17, 20; 19:27

29:9 p 1 Sam. 29:4

29:10 q 1 Chr. 12:19, 22

29:10 2 So with MT, Tg., Vg.; LXX adds and go to the place which I have selected for you there; and set no bothersome word in your heart, for you are good before me. And rise on your way

29:11 r 2 Sam. 4:4

1 Samuel 30

30:1 a 1 Sam. 27:6

30:1 b 1 Sam. 15:7; 27:8

30:2 c 1 Sam. 27:2, 3

30:5 d 1 Sam. 25:42, 43

30:6 e Ex. 17:4; John 8:59

30:6 f 1 Sam. 23:16; Is. 25:4; Hab. 3:17–19

30:6 1 Lit. bitter

30:7 g 1 Sam. 23:2–9

30:7 h 1 Sam. 23:6

30:8 i 1 Sam. 23:2, 4; Ps. 50:15; 91:15

30:10 j 1 Sam. 30:9, 21

30:12 k 1 Sam. 25:18; 1 Kin. 20:7

30:12 l Judg. 15:19; 1 Sam. 14:27

30:14 m 2 Sam. 8:18; 1 Kin. 1:38, 44; Ezek. 25:16; Zeph. 2:5

30:14 n Josh. 14:13; 15:13

30:15 o Deut. 23:15

30:16 p 1 Thess. 5:3

30:19 q 1 Sam. 30:8

30:21 r 1 Sam. 30:10

30:21 2 asked them concerning their welfare

30:22 s Deut. 13:13; Judg. 19:22

30:22 3 Lit. men of Belial

30:24 t Num. 31:27; Josh. 22:8

30:26 4 booty

30:27 u Josh. 19:8

30:27 v Josh. 15:48; 21:14

30:28 w Josh. 13:16

30:28 x 1 Chr. 27:27

30:28 y Josh. 15:50

30:29 z 1 Sam. 27:10

30:29 a Judg. 1:16; 1 Sam. 15:6; 27:10

30:30 b Num. 14:45; 21:3; Josh. 12:14; 15:30; 19:4; Judg. 1:17

30:30 5 Or Borashan

30:31 c Num. 13:22; Josh. 14:13–15; 21:11–13; 2 Sam. 2:1

30:31 d 1 Sam. 23:22

1 Samuel 31

31:1 a 1 Chr. 10:1–12

31:1 b 1 Sam. 28:4

31:2 c 1 Sam. 14:49; 1 Chr. 8:33

31:3 d 2 Sam. 1:6

31:3 1 Lit. found him

31:4 e Judg. 9:54; 1 Chr. 10:4

31:4 f Judg. 14:3; 1 Sam. 14:6; 17:26, 36

31:4 g 2 Sam. 1:14

31:4 h 2 Sam. 1:6, 10

31:4 2 torture

31:9 i Judg. 16:23, 24; 2 Sam. 1:20

31:10 j 1 Sam. 21:9

31:10 k Judg. 2:13; 1 Sam. 7:3

31:10 l 2 Sam. 21:12

31:10 m Judg. 1:27

31:10 3 Beth Shean, Josh. 17:11

31:11 n 1 Sam. 11:1–13

31:12 o 1 Sam. 11:1–11; 2 Sam. 2:4–7

31:12 p 2 Chr. 16:14; Jer. 34:5; Amos 6:10

31:13 q 2 Sam. 2:4, 5; 21:12–14

31:13 r Gen. 50:10

Introduction to Second Samuel

Introduction

See 1 Samuel for the Introductory Discussion.

Outline

I. The Reign of David as King over Israel (1:1-20:26)

A. David’s Accession to Kingship over Judah (1:1-3:5)

1. The deaths of Saul and Jonathan (1:1–27)

2. David anointed by Judah (2:1–7)

3. David’s victories over the house of Saul (2:8—3:1)

4. David’s wives/sons in Hebron (3:2–5)

B. David’s Accession to Kingship over Israel (3:6-5:16)

1. The deaths of Abner and Ishbosheth (3:6—4:12)

2. David anointed by all Israel (5:1–5)

3. David’s conquest of Jerusalem (5:6–12)

4. David’s wives/sons in Jerusalem (5:13–16)

C. David’s Triumphal Reign (5:17-8:18)

1. David’s victories over the Philistines (5:17–25)

2. David’s spiritual victories (6:1—7:29)

3. David’s victories over the Philistines, Moabites, Arameans, and Edomites (8:1–18)

D. David’s Troubled Reign (9:1-20:26)

1. David’s kindness to Mephibosheth (9:1–13)

2. David’s sins of adultery and murder (10:1—12:31)

3. David’s family troubles (13:1—14:33)

a. The rape of Tamar (13:1-22)

b. The murder of Amnon (13:23-39)

c. The recall and return of Absalom (14:1-33)

4. The rebellions against David (15:1—20:26)

a. The rebellion of Absalom (15:1-19:43)

b. The rebellion of Sheba (20:1-26)

II. Epilogue (21:1-24:25)

A. The Lord’s Judgment against Israel (21:1-14)

B. David’s Heroes (21:15-22)

C. David’s Song of Praise (22:1-51)

D. David’s Last Words (23:1-7)

E. David’s Mighty Men (23:8-39)

F. The Lord’s Judgment against David (24:1-25)

The Second Book of

SAMUEL

2 Samuel 1

The Report of Saul’s Death

1Now it came to pass after the adeath of Saul, when David had returned from bthe slaughter of the Amalekites, and David had stayed two days in Ziklag,

2on the third day, behold, it happened that ca man came from Saul’s camp dwith his clothes 1torn and dust on his head. So it was, when he came to David, that he efell to the ground and prostrated himself.

3And David said to him, “Where have you come from?” So he said to him, “I have escaped from the camp of Israel.”

4Then David said to him, f“How did the matter go? Please tell me.” And he answered, “The people have fled from the battle, many of the people are fallen and dead, and Saul and gJonathan his son are dead also.”

5So David said to the young man who told him, “How do you know that Saul and Jonathan his son are dead?”

6Then the young man who told him said, “As I happened by chance to be on hMount Gilboa, there was iSaul, leaning on his spear; and indeed the chariots and horsemen followed hard after him.

7“Now when he looked behind him, he saw me and called to me. And I answered, ‘Here I am.’

8“And he said to me, ‘Who are you?’ So I answered him, ‘I am an Amalekite.’

9“He said to me again, ‘Please stand over me and kill me, for 2anguish has come upon me, but my life still remains in me.’

10“So I stood over him and jkilled him, because I was sure that he could not live after he had fallen. And I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.”

11Therefore David took hold of his own clothes and ktore them, and so did all the men who were with him.

12And they lmourned and wept and mfasted until evening for Saul and for Jonathan his son, for the npeople of the LORD and for the house of Israel, because they had fallen by the sword.

13Then David said to the young man who told him, “Where are you from?” And he answered, “I am the son of an alien, an Amalekite.”

14So David said to him, “How owas it you were not pafraid to qput forth your hand to destroy the LORD’s anointed?”

15Then rDavid called one of the young men and said, “Go near, and execute him!” And he struck him so that he died.

16So David said to him, s“Your blood is on your own head, for tyour own mouth has testified against you, saying, ‘I have killed the LORD’s anointed.’ ”

The Song of the Bow

17Then David lamented with this lamentation over Saul and over Jonathan his son,

18uand he told them to teach the children of Judah the Song of the Bow; indeed it is written vin the Book 3of Jasher:

19“The beauty of Israel is slain on your high places!

w How the mighty have fallen!

20x Tell it not in Gath,

Proclaim it not in the streets of yAshkelon—

Lest zthe daughters of the Philistines rejoice,

Lest the daughters of athe uncircumcised triumph.

21“O bmountains of Gilboa,

c Let there be no dew nor rain upon you,

Nor fields of offerings.

For the shield of the mighty is 4cast away there!

The shield of Saul, not danointed with oil.

22From the blood of the slain,

From the fat of the mighty,

e The bow of Jonathan did not turn back,

And the sword of Saul did not return empty.

23“Saul and Jonathan were beloved and pleasant in their lives,

And in their fdeath they were not divided;

They were swifter than eagles,

They were gstronger than lions.

24“O daughters of Israel, weep over Saul,

Who clothed you in scarlet, with luxury;

Who put ornaments of gold on your apparel.

25“How the mighty have fallen in the midst of the battle!

Jonathan was slain in your high places.

26I am distressed for you, my brother Jonathan;

You have been very pleasant to me;

h Your love to me was wonderful,

Surpassing the love of women.

27“Howi the mighty have fallen,

And the weapons of war perished!”

2 Samuel 2

David Anointed King of Judah

1It happened after this that David ainquired of the LORD, saying, “Shall I go up to any of the cities of Judah?” And the LORD said to him, “Go up.” David said, “Where shall I go up?” And He said, “To bHebron.”

2So David went up there, and his ctwo wives also, Ahinoam the Jezreelitess, and Abigail the widow of Nabal the Carmelite.

3And David brought up dthe men who were with him, every man with his household. So they dwelt in the cities of Hebron.

4eThen the men of Judah came, and there they fanointed David king over the house of Judah. And they told David, saying, g“The men of Jabesh Gilead were the ones who buried Saul.”

5So David sent messengers to the men of Jabesh Gilead, and said to them, h“You are blessed of the LORD, for you have shown this kindness to your lord, to Saul, and have buried him.

6“And now may ithe LORD show kindness and truth to you. I also will repay you this kindness, because you have done this thing.

7“Now therefore, let your hands be strengthened, and be valiant; for your master Saul is dead, and also the house of Judah has anointed me king over them.”

Ishbosheth Made King of Israel

8But jAbner the son of Ner, commander of Saul’s army, took 1Ishbosheth the son of Saul and brought him over to kMahanaim;

9and he made him king over lGilead, over the mAshurites, over nJezreel, over Ephraim, over Benjamin, and over all Israel.

10Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years. Only the house of Judah followed David.

11And othe 2time that David was king in Hebron over the house of Judah was seven years and six months.

Israel and Judah at War

12Now Abner the son of Ner, and the servants of Ishbosheth the son of Saul, went out from Mahanaim to pGibeon.

13And qJoab the son of Zeruiah, and the servants of David, went out and met them by rthe pool of Gibeon. So they sat down, one on one side of the pool and the other on the other side of the pool.

14Then Abner said to Joab, “Let the young men now arise and compete before us.” And Joab said, “Let them arise.”

15So they arose and went over by number, twelve from Benjamin, followers of Ishbosheth the son of Saul, and twelve from the servants of David.

16And each one grasped his opponent by the head and thrust his sword in his opponent’s side; so they fell down together. Therefore that place was called 3the Field of Sharp Swords, which is in Gibeon.

17So there was a very fierce battle that day, and Abner and the men of Israel were beaten before the servants of David.

18Now the sthree sons of Zeruiah were there: Joab and Abishai and Asahel. And Asahel was tas fleet of foot uas a wild gazelle.

19So Asahel pursued Abner, and in going he did not turn to the right hand or to the left from following Abner.

20Then Abner looked behind him and said, “Are you Asahel?” He answered, “I am.”

21And Abner said to him, “Turn aside to your right hand or to your left, and lay hold on one of the young men and take his armor for yourself.” But Asahel would not turn aside from following him.

22So Abner said again to Asahel, “Turn aside from following me. Why should I strike you to the ground? How then could I face your brother Joab?”

23However, he refused to turn aside. Therefore Abner struck him vin the stomach with the blunt end of the spear, so that the spear came out of his back; and he fell down there and died on the spot. So it was that as many as came to the place where Asahel fell down and died, stood wstill.

24Joab and Abishai also pursued Abner. And the sun was going down when they came to the hill of Ammah, which is before Giah by the road to the Wilderness of Gibeon.

25Now the children of Benjamin gathered together behind Abner and became 4a unit, and took their stand on top of a hill.

26Then Abner called to Joab and said, “Shall the sword devour forever? Do you not know that it will be bitter in the latter end? How long will it be then until you tell the people to return from pursuing their brethren?”

27And Joab said, “As God lives, 5unless xyou had spoken, surely then by morning all the people would have given up pursuing their brethren.”

28So Joab blew a trumpet; and all the people stood still and did not pursue Israel anymore, nor did they fight anymore.

29Then Abner and his men went on all that night through the plain, crossed over the Jordan, and went through all Bithron; and they came to Mahanaim.

30So Joab returned from pursuing Abner. And when he had gathered all the people together, there were missing of David’s servants nineteen men and Asahel.

31But the servants of David had struck down, of Benjamin and Abner’s men, three hundred and sixty men who died.

32Then they took up Asahel and buried him in his father’s tomb, which was in yBethlehem. And Joab and his men went all night, and they came to Hebron at daybreak.

2 Samuel 3

Joab Kills Abner

1Now there was a long awar between the house of Saul and the house of David. But David grew stronger and stronger, and the house of Saul grew weaker and weaker.

Sons of David

2Sons were born bto David in Hebron: His firstborn was Amnon cby Ahinoam the Jezreelitess;

3his second, 1Chileab, by Abigail the widow of Nabal the Carmelite; the third, dAbsalom’s the son of Maacah, the daughter of Talmai, king eof Geshur;

4the fourth, fAdonijah the son of Haggith; the fifth, Shephatiah the son of Abital;

5and the sixth, Ithream, by David’s wife Eglah. These were born to David in Hebron.

Abner Joins Forces with David

6Now it was so, while there was war between the house of Saul and the house of David, that Abner was strengthening his hold on the house of Saul.

7And Saul had a concubine, whose name was gRizpah, the daughter of Aiah. So Ishbosheth said to Abner, “Why have you hgone in to my father’s concubine?”

8Then Abner became very angry at the words of Ishbosheth, and said, “Am I ia dog’s head that belongs to Judah? Today I show loyalty to the house of Saul your father, to his brothers, and to his friends, and have not delivered you into the hand of David; and you charge me today with a fault concerning this woman?

9j“May God do so to Abner, and more also, if I do not do for David kas the LORD has sworn to him—

10“to transfer the kingdom from the 2house of Saul, and set up the throne of David over Israel and over Judah, lfrom Dan to Beersheba.”

11And he could not answer Abner another word, because he feared him.

12Then Abner sent messengers on his behalf to David, saying, “Whose is the land?” saying also, “Make your covenant with me, and indeed my hand shall be with you to bring all Israel to you.”

13And David said, “Good, I will make a covenant with you. But one thing I require of you: myou shall not see my face unless you first bring nMichal, Saul’s daughter, when you come to see my face.”

14So David sent messengers to oIshbosheth, Saul’s son, saying, “Give me my wife Michal, whom I betrothed to myself pfor a hundred foreskins of the Philistines.”

15And Ishbosheth sent and took her from her husband, from 3Paltiel the son of Laish.

16Then her husband went along with her to qBahurim, 4weeping behind her. So Abner said to him, “Go, return!” And he returned.

17Now Abner had communicated with the elders of Israel, saying, “In time past you were seeking for David to be king over you.

18“Now then, do it! rFor the LORD has spoken of David, saying, ‘By the hand of My servant David, 5I will save My people Israel from the hand of the Philistines and the hand of all their enemies.’ ”

19And Abner also spoke in the hearing of sBenjamin. Then Abner also went to speak in the hearing of David in Hebron all that seemed good to Israel and the whole house of Benjamin.

20So Abner and twenty men with him came to David at Hebron. And David made a feast for Abner and the men who were with him.

21Then Abner said to David, “I will arise and go, and tgather all Israel to my lord the king, that they may make a covenant with you, and that you may ureign over all that your heart desires.” So David sent Abner away, and he went in peace.

Joab Murders Abner

22At that moment the servants of David and Joab came from a raid and brought much 6spoil with them. But Abner was not with David in Hebron, for he had sent him away, and he had gone in peace.

23When Joab and all the troops that were with him had come, they told Joab, saying, “Abner the son of Ner came to the king, and he sent him away, and he has gone in peace.”

24Then Joab came to the king and said, “What have you done? Look, Abner came to you; why is it that you sent him away, and he has already gone?

25“Surely you realize that Abner the son of Ner came to deceive you, to know vyour going out and your coming in, and to know all that you are doing.”

26And when Joab had gone from David’s presence, he sent messengers after Abner, who brought him back from the well of Sirah. But David did not know it.

27Now when Abner had returned to Hebron, Joab wtook him aside in the gate to speak with him privately, and there 7stabbed him xin the stomach, so that he died for the blood of yAsahel his brother.

28Afterward, when David heard it, he said, “My kingdom and I are 8guiltless before the LORD forever of the blood of Abner the son of Ner.

29z“Let it rest on the head of Joab and on all his father’s house; and let there never fail to be in the 9house of Joab one awho has a discharge or is a leper, who leans on a staff or falls by the sword, or who lacks bread.”

30So Joab and Abishai his brother killed Abner, because he had killed their brother bAsahel at Gibeon in the battle.

David’s Mourning for Abner

31Then David said to Joab and to all the people who were with him, c“Tear your clothes, dgird yourselves with sackcloth, and mourn for Abner.” And King David followed the coffin.

32So they buried Abner in Hebron; and the king lifted up his voice and wept at the grave of Abner, and all the people wept.

33And the king sang a lament over Abner and said:

“Should Abner die as a efool dies?

34Your hands were not bound

Nor your feet put into fetters;

As a man falls before wicked men, so you fell.”

Then all the people wept over him again.

35And when all the people came fto persuade David to eat food while it was still day, David took an oath, saying, g“God do so to me, and more also, if I taste bread or anything else htill the sun goes down!”

36Now all the people took note of it, and it pleased them, since whatever the king did pleased all the people.

37For all the people and all Israel understood that day that it had not been the king’s intent to kill Abner the son of Ner.

38Then the king said to his servants, “Do you not know that a prince and a great man has fallen this day in Israel?

39“And I am weak today, though anointed king; and these men, the sons of Zeruiah, iare too harsh for me. jThe LORD shall repay the evildoer according to his wickedness.”

2 Samuel 4

Ishbosheth Is Murdered

1When Saul’s 1son heard that Abner had died in Hebron, ahe2 lost heart, and all Israel was btroubled.

2Now Saul’s son had two men who were captains of troops. The name of one was Baanah and the name of the other Rechab, the sons of Rimmon the Beerothite, of the children of Benjamin. (For cBeeroth also was 3part of Benjamin,

3because the Beerothites fled to dGittaim and have been sojourners there until this day.)

4eJonathan, Saul’s son, had a son who was lame in his feet. He was five years old when the news about Saul and Jonathan came ffrom Jezreel; and his nurse took him up and fled. And it happened, as she made haste to flee, that he fell and became lame. His name was gMephibosheth.4 The City of David

5Then the sons of Rimmon the Beerothite, Rechab and Baanah, set out and came at about the heat of the day to the hhouse of Ishbosheth, who was lying on his bed at noon.

6And they came there, all the way into the house, as though to get wheat, and they 5stabbed him iin the stomach. Then Rechab and Baanah his brother escaped.

7For when they came into the house, he was lying on his bed in his bedroom; then they struck him and killed him, beheaded him and took his head, and were all night escaping through the plain.

8And they brought the head of Ishbosheth to David at Hebron, and said to the king, “Here is the head of Ishbosheth, the son of Saul your enemy, jwho sought your life; and the LORD has avenged my lord the king this day of Saul and his descendants.”

9But David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said to them, “As the LORD lives, kwho has redeemed my life from all adversity,

10“when lsomeone told me, saying, ‘Look, Saul is dead,’ thinking to have brought good news, I arrested him and had him executed in Ziklag—the one who thought I would give him a reward for his news.

11“How much more, when wicked men have killed a righteous person in his own house on his bed? Therefore, shall I not now mrequire his 6blood at your hand and 7remove you from the earth?”

12So David ncommanded his young men, and they executed them, cut off their hands and feet, and hanged them by the pool in Hebron. But they took the head of Ishbosheth and buried it in the otomb of Abner in Hebron.

2 Samuel 5

David Reigns over All Israel

(1 Chr. 11:1–3)

1Then all the tribes of Israel acame to David at Hebron and spoke, saying, “Indeed bwe are your bone and your flesh.

2“Also, in time past, when Saul was king over us, cyou were the one who led Israel out and brought them in; and the LORD said to you, d‘You shall shepherd My people Israel, and be ruler over Israel.’ ”

3eTherefore all the elders of Israel came to the king at Hebron, fand King David made a covenant with them at Hebron gbefore the LORD. And they anointed David king over Israel.

4David was hthirty years old when he began to reign, and ihe reigned forty years.

5In Hebron he reigned over Judah jseven years and six months, and in Jerusalem he reigned thirty-three years over all Israel and Judah.

The Conquest of Jerusalem

(1 Chr. 11:4–9; 14:1–7)

6kAnd the king and his men went to Jerusalem against lthe Jebusites, the inhabitants of the land, who spoke to David, saying, “You shall not come in here; but the blind and the lame will repel you,” thinking, “David cannot come in here.”

7Nevertheless David took the stronghold of Zion m(that is, the City of David).

8Now David said on that day, “Whoever climbs up by way of the water shaft and defeats the Jebusites (the lame and the blind, who are hated by David’s soul), nhe shall be chief and captain.” Therefore they say, “The blind and the lame shall not come into the house.”

9Then David dwelt in the stronghold, and called it othe City of David. And David built all around from 1the Millo and inward.

10So David went on and became great, and pthe LORD God of hosts was with qhim.

11Then rHiram sking of Tyre sent messengers to David, and cedar trees, and carpenters and masons. And they built David a house.

12So David knew that the LORD had established him as king over Israel, and that He had texalted His kingdom ufor the sake of His people Israel.

13And vDavid took more concubines and wives from Jerusalem, after he had come from Hebron. Also more sons and daughters were born to David.

14Now wthese are the names of those who were born to him in Jerusalem: 2Shammua, Shobab, Nathan, xSolomon,

15Ibhar, 3Elishua, Nepheg, Japhia,

16Elishama, Eliada, and Eliphelet.

The Philistines Defeated

(1 Chr. 14:8–17)

17yNow when the Philistines heard that they had anointed David king over Israel, all the Philistines went up to search for David. And David heard of it zand went down to the stronghold.

18The Philistines also went and deployed themselves in athe Valley of Rephaim.

19So David binquired of the LORD, saying, “Shall I go up against the Philistines? Will You deliver them into my hand?” And the LORD said to David, “Go up, for I will doubtless deliver the Philistines into your hand.”

20So David went to cBaal Perazim, and David defeated them there; and he said, “The LORD has broken through my enemies before me, like a breakthrough of water.” Therefore he called the name of that place 4Baal Perazim.

21And they left their 5images there, and David and his men dcarried them away.

22eThen the Philistines went up once again and deployed themselves in the Valley of Rephaim.

23Therefore fDavid inquired of the LORD, and He said, “You shall not go up; circle around behind them, and come upon them in front of the mulberry trees.

24“And it shall be, when you ghear the sound of marching in the tops of the mulberry trees, then you shall advance quickly. For then hthe LORD will go out before you to strike the camp of the Philistines.”

25And David did so, as the LORD commanded him; and he drove back the Philistines from iGeba6 as far as jGezer.

2 Samuel 6

The Ark Brought to Jerusalem

(1 Chr. 13:1–14; 15:25—16:3)

1Again David gathered all the choice men of Israel, thirty thousand.

2And aDavid arose and went with all the people who were with him from 1Baale Judah to bring up from there the ark of God, whose name is called 2by the Name, the LORD of Hosts, bwho dwells between the cherubim.

3So they set the ark of God on a new cart, and brought it out of the house of Abinadab, which was on cthe hill; and Uzzah and Ahio, the sons of Abinadab, drove the new 3cart.

4And they brought it out of dthe house of Abinadab, which was on the hill, accompanying the ark of God; and Ahio went before the ark.

5Then David and all the house of Israel eplayed music before the LORD on all kinds of instruments of fir wood, on harps, on stringed instruments, on tambourines, on sistrums, and on cymbals.

6And when they came to fNachon’s threshing floor, Uzzah put out his ghand to the ark of God and 4took hold of it, for the oxen stumbled.

7Then the anger of the LORD was aroused against Uzzah, and God struck him there for his 5error; and he died there by the ark of God.

8And David became angry because of the LORD’s outbreak against Uzzah; and he called the name of the place 6Perez Uzzah to this day.

9hDavid was afraid of the LORD that day; and he said, “How can the ark of the LORD come to me?”

10So David would not move the ark of the LORD with him into the iCity of David; but David took it aside into the house of Obed-Edom the jGittite.

11kThe ark of the LORD remained in the house of Obed-Edom the Gittite three months. And the LORD lblessed Obed-Edom and all his household.

12Now it was told King David, saying, “The LORD has blessed the house of Obed-Edom and all that belongs to him, because of the ark of God.” mSo David went and brought up the ark of God from the house of Obed-Edom to the City of David with gladness.

13And so it was, when nthose bearing the ark of the LORD had gone six paces, that he sacrificed ooxen and fatted sheep.

14Then David pdanced7 before the LORD with all his might; and David was wearing qa linen ephod.

15rSo David and all the house of Israel brought up the ark of the LORD with shouting and with the sound of the trumpet.

16Now as the ark of the LORD came into the City of David, sMichal, Saul’s daughter, looked through a window and saw King David leaping and whirling before the LORD; and she despised him in her heart.

17So tthey brought the ark of the LORD, and set it in uits place in the midst of the tabernacle that David had erected for it. Then David voffered burnt offerings and peace offerings before the LORD.

18And when David had finished offering burnt offerings and peace offerings, whe blessed the people in the name of the LORD of hosts.

19xThen he distributed among all the people, among the whole multitude of Israel, both the women and the men, to everyone a loaf of bread, a piece of meat, and a cake of raisins. So all the people departed, everyone to his house.

20yThen David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, “How glorious was the king of Israel today, zuncovering himself today in the eyes of the maids of his servants, as one of the abase fellows 8shamelessly uncovers himself!”

21So David said to Michal, “It was before the LORD, bwho chose me instead of your father and all his house, to appoint me ruler over the cpeople of the LORD, over Israel. Therefore I will play music before the LORD.

22“And I will be even more undignified than this, and will be humble in my own sight. But as for the maidservants of whom you have spoken, by them I will be held in honor.”

23Therefore Michal the daughter of Saul had no children dto the day of her death.

2 Samuel 7

God’s Covenant with David

(1 Chr. 17:1–15)

1Now it came to pass awhen the king was dwelling in his house, and the LORD had given him rest from all his enemies all around,

2that the king said to Nathan the prophet, “See now, I dwell in ba house of cedar, cbut the ark of God dwells inside tent dcurtains.”

3Then Nathan said to the king, “Go, do all that is in your eheart, for the LORD is with you.”

4But it happened that night that the word of the LORD came to Nathan, saying,

5“Go and tell My servant David, ‘Thus says the LORD: f“Would you build a house for Me to dwell in?

6“For I have not dwelt in a house gsince the time that I brought the children of Israel up from Egypt, even to this day, but have moved about in ha tent and in a tabernacle.

7“Wherever I have imoved about with all the children of Israel, have I ever spoken a word to anyone from the tribes of Israel, whom I commanded jto shepherd My people Israel, saying, ‘Why have you not built Me a house of cedar?’ ” ’

8“Now therefore, thus shall you say to My servant David, ‘Thus says the LORD of hosts: k“I took you from the sheepfold, from following the sheep, to be ruler over My people, over Israel.

9“And lI have been with you wherever you have gone, mand have 1cut off all your enemies from before you, and have made you a great name, like the name of the great men who are on the earth.

10“Moreover I will appoint a place for My people Israel, and will nplant them, that they may dwell in a place of their own and move no more; onor shall the sons of wickedness oppress them anymore, as previously,

11p“since the time that I commanded judges to be over My people Israel, and have caused you to rest from all your enemies. Also the LORD 2tells you qthat He will make you a 3house.

12r“When your days are fulfilled and you srest with your fathers, tI will set up your seed after you, who will come from your body, and I will establish his kingdom.

13u“He shall build a house for My name, and I will vestablish the throne of his kingdom forever.

14w“I will be his Father, and he shall be xMy son. If he commits iniquity, I will chasten him with the rod of men and with the 4blows of the sons of men.

15“But My mercy shall not depart from him, yas I took it from Saul, whom I removed from before you.

16“And zyour house and your kingdom shall be established forever before 5you. Your throne shall be established forever.” ’ ”

17According to all these words and according to all this vision, so Nathan spoke to David.

David’s Thanksgiving to God

(1 Chr. 17:16–27)

18Then King David went in and sat before the LORD; and he said: a“Who am I, O Lord GOD? And what is my house, that You have brought me this far?

19“And yet this was a small thing in Your sight, O Lord GOD; and You have also spoken of Your servant’s house for a great while to come. bIs this the manner of man, O Lord GOD?

20“Now what more can David say to You? For You, Lord GOD, cknow Your servant.

21“For Your word’s sake, and according to Your own heart, You have done all these great things, to make Your servant know them.

22“Therefore dYou are great, 6O Lord GOD. For ethere is none like You, nor is there any God besides You, according to all that we have heard with our fears.

23“And who is like Your people, like Israel, gthe one nation on the earth whom God went to redeem for Himself as a people, to make for Himself a name—and to do for Yourself great and awesome deeds for Your land—before hYour people whom You redeemed for Yourself from Egypt, the nations, and their gods?

24“For iYou have made Your people Israel Your very own people forever; jand You, LORD, have become their God. The Kingdom of David

25“Now, O LORD God, the word which You have spoken concerning Your servant and concerning his house, establish it forever and do as You have said.

26“So let Your name be magnified forever, saying, ‘The LORD of hosts is the God over Israel.’ And let the house of Your servant David be established before You.

27“For You, O LORD of hosts, God of Israel, have revealed this to Your servant, saying, ‘I will build you a house.’ Therefore Your servant has found it in his heart to pray this prayer to You.

28“And now, O Lord GOD, You are God, and kYour words are true, and You have promised this goodness to Your servant.

29“Now therefore, let it please You to bless the house of Your servant, that it may continue before You forever; for You, O Lord GOD, have spoken it, and with Your blessing let the house of Your servant be blessed lforever.”

2 Samuel 8

David’s Further Conquests

(1 Chr. 18:1–13)

1After this it came to pass that David 1attacked the Philistines and subdued them. And David took 2Metheg Ammah from the hand of the Philistines.

2Then ahe defeated Moab. Forcing them down to the ground, he measured them off with a line. With two lines he measured off those to be put to death, and with one full line those to be kept alive. So the Moabites became David’s bservants, and cbrought tribute.

3David also defeated Hadadezer the son of Rehob, king of dZobah, as he went to recover ehis territory at the River Euphrates.

4David took from him one thousand chariots, 3seven hundred horsemen, and twenty thousand foot soldiers. Also David fhamstrung all the chariot horses, except that he spared enough of them for one hundred chariots.

5gWhen the Syrians of Damascus came to help Hadadezer king of Zobah, David killed twenty-two thousand of the Syrians.

6Then David put garrisons in Syria of Damascus; and the Syrians became David’s servants, and brought tribute. So hthe LORD preserved David wherever he went.

7And David took ithe shields of gold that had belonged to the servants of Hadadezer, and brought them to Jerusalem.

8Also from 4Betah and from jBerothai,5 cities of Hadadezer, King David took a large amount of bronze.

9When 6Toi king of kHamath heard that David had defeated all the army of Hadadezer,

10then Toi sent 7Joram his son to King David, to 8greet him and bless him, because he had fought against Hadadezer and defeated him (for Hadadezer had been at war with Toi); and Joram brought with him articles of silver, articles of gold, and articles of bronze.

11King David also ldedicated these to the LORD, along with the silver and gold that he had dedicated from all the nations which he had subdued—

12from 9Syria, from Moab, from the people of Ammon, from the mPhilistines, from Amalek, and from the spoil of Hadadezer the son of Rehob, king of Zobah.

13And David made himself a nname when he returned from killing oeighteen thousand 10Syrians in pthe Valley of Salt.

14He also put garrisons in Edom; throughout all Edom he put garrisons, and qall the Edomites became David’s servants. And the LORD preserved David wherever he went.

David’s Administration

(1 Chr. 18:14–17)

15So David reigned over all Israel; and David administered judgment and justice to all his people.

16rJoab the son of Zeruiah was over the army; sJehoshaphat the son of Ahilud was recorder;

17tZadok the son of Ahitub and Ahimelech the son of Abiathar were the priests; 11Seraiah was the 12scribe;

18uBenaiah the son of Jehoiada was over both the vCherethites and the Pelethites; and David’s sons were 13chief ministers.

2 Samuel 9

David’s Kindness to Mephibosheth

1Now David said, “Is there still anyone who is left of the house of Saul, that I may ashow him 1kindness for Jonathan’s sake?”

2And there was a servant of the house of Saul whose name was bZiba. So when they had called him to David, the king said to him, “Are you Ziba?” He said, “At your service!”

3Then the king said, “Is there not still someone of the house of Saul, to whom I may show cthe kindness of God?” And Ziba said to the king, “There is still a son of Jonathan who is dlame in his feet.”

4So the king said to him, “Where is he?” And Ziba said to the king, “Indeed he is in the house of eMachir the son of Ammiel, in Lo Debar.”

5Then King David sent and brought him out of the house of Machir the son of Ammiel, from Lo Debar.

6Now when fMephibosheth2 the son of Jonathan, the son of Saul, had come to David, he fell on his face and prostrated himself. Then David said, “Mephibosheth?” And he answered, “Here is your servant!”

7So David said to him, “Do not fear, for I will surely show you kindness for Jonathan your father’s sake, and will restore to you all the land of Saul your grandfather; and you shall eat bread at my table continually.”

8Then he bowed himself, and said, “What is your servant, that you should look upon such ga dead dog as I?”

9And the king called to Ziba, Saul’s servant, and said to him, h“I have given to your master’s son all that belonged to Saul and to all his house.

10“You therefore, and your sons and your servants, shall work the land for him, and you shall bring in the harvest, that your master’s son may have food to eat. But Mephibosheth your master’s son ishall eat bread at my table always.” Now Ziba had jfifteen sons and twenty servants.

11Then Ziba said to the king, “According to all that my lord the king has commanded his servant, so will your servant do.” “As for Mephibosheth,” said the king, “he shall eat at 3my table like one of the king’s sons.”

12Mephibosheth had a young son kwhose name was Micha. And all who dwelt in the house of Ziba were servants of Mephibosheth.

13So Mephibosheth dwelt in Jerusalem, lfor he ate continually at the king’s table. And he mwas lame in both his feet.

2 Samuel 10

The Ammonites and Syrians Defeated

(1 Chr. 19:1–19)

1It happened after this that the aking of the people of Ammon died, and Hanun his son reigned in his place.

2Then David said, “I will show bkindness to Hanun the son of cNahash, as his father showed kindness to me.” So David sent by the hand of his servants to comfort him concerning his father. And David’s servants came into the land of the people of Ammon.

3And the princes of the people of Ammon said to Hanun their lord, “Do you think that David really honors your father because he has sent comforters to you? Has David not rather sent his servants to you to search the city, to spy it out, and to overthrow it?”

4Therefore Hanun took David’s servants, shaved off half of their beards, cut off their garments in the middle, dat their buttocks, and sent them away.

5When they told David, he sent to meet them, because the men were greatly 1ashamed. And the king said, “Wait at Jericho until your beards have grown, and then return.”

6When the people of Ammon saw that they ehad made themselves repulsive to David, the people of Ammon sent and hired fthe Syrians of gBeth Rehob and the Syrians of Zoba, twenty thousand foot soldiers; and from the king of hMaacah one thousand men, and from iIsh-Tob twelve thousand men.

7Now when David heard of it, he sent Joab and all the army of jthe mighty men.

8Then the people of Ammon came out and put themselves in battle array at the entrance of the gate. And kthe Syrians of Zoba, Beth Rehob, Ish-Tob, and Maacah were by themselves in the field.

9When Joab saw that the battle line was against him before and behind, he chose some of Israel’s best and put them in battle array against the Syrians.

10And the rest of the people he put under the command of lAbishai his brother, that he might set them in battle array against the people of Ammon.

11Then he said, “If the Syrians are too strong for me, then you shall help me; but if the people of Ammon are too strong for you, then I will come and help you.

12m“Be of good courage, and let us nbe strong for our people and for the cities of our God. And may othe LORD do what is good in His sight.”

13So Joab and the people who were with him drew near for the battle against the Syrians, and they fled before him.

14When the people of Ammon saw that the Syrians were fleeing, they also fled before Abishai, and entered the city. So Joab returned from the people of Ammon and went to pJerusalem.

15When the Syrians saw that they had been defeated by Israel, they gathered together.

16Then 2Hadadezer sent and brought out the Syrians who were beyond 3the River, and they came to Helam. And 4Shobach the commander of Hadadezer’s army went before them.

17When it was told David, he gathered all Israel, crossed over the Jordan, and came to Helam. And the Syrians set themselves in battle array against David and fought with him.

18Then the Syrians fled before Israel; and David killed seven hundred charioteers and forty thousand qhorsemen of the Syrians, and struck Shobach the commander of their army, who died there.

19And when all the kings who were servants to 5Hadadezer saw that they were defeated by Israel, they made peace with Israel and rserved them. So the Syrians were afraid to help the people of Ammon anymore.

2 Samuel 11

David, Bathsheba, and Uriah

1It happened in the spring of the year, at the atime when kings go out to battle, that bDavid sent Joab and his servants with him, and all Israel; and they destroyed the people of Ammon and besieged cRabbah. But David remained at Jerusalem.

2Then it happened one evening that David arose from his bed dand walked on the roof of the king’s house. And from the roof he esaw a woman bathing, and the woman was very beautiful to behold.

3So David sent and inquired about the woman. And someone said, “Is this not 1Bathsheba, the daughter of 2Eliam, the wife fof Uriah the gHittite?”

4Then David sent messengers, and took her; and she came to him, and hhe lay with her, for she was icleansed from her impurity; and she returned to her house.

5And the woman conceived; so she sent and told David, and said, “I am with child.”

6Then David sent to Joab, saying, “Send me Uriah the Hittite.” And Joab sent Uriah to David.

7When Uriah had come to him, David asked how Joab was doing, and how the people were doing, and how the war prospered.

8And David said to Uriah, “Go down to your house and jwash your feet.” So Uriah departed from the king’s house, and a gift of food from the king followed him.

9But Uriah slept at the kdoor of the king’s house with all the servants of his lord, and did not go down to his house.

10So when they told David, saying, “Uriah did not go down to his house,” David said to Uriah, “Did you not come from a journey? Why did you not go down to your house?”

11And Uriah said to David, l“The ark and Israel and Judah are dwelling in tents, and mmy lord Joab and the servants of my lord are encamped in the open fields. Shall I then go to my house to eat and drink, and to lie with my wife? As you live, and as your soul lives, I will not do this thing.”

12Then David said to Uriah, “Wait here today also, and tomorrow I will let you depart.” So Uriah remained in Jerusalem that day and the next.

13Now when David called him, he ate and drank before him; and he made him ndrunk. And at evening he went out to lie on his bed owith the servants of his lord, but he did not go down to his house.

14In the morning it happened that David pwrote a letter to Joab and sent it by the hand of Uriah.

15And he wrote in the letter, saying, “Set Uriah in the forefront of the 3hottest battle, and retreat from him, that he may qbe struck down and die.”

16So it was, while Joab besieged the city, that he assigned Uriah to a place where he knew there were valiant men.

17Then the men of the city came out and fought with Joab. And some of the people of the servants of David fell; and Uriah the Hittite died also.

18Then Joab sent and told David all the things concerning the war,

19and charged the messenger, saying, “When you have finished telling the matters of the war to the king,

20“if it happens that the king’s wrath rises, and he says to you: ‘Why did you approach so near to the city when you fought? Did you not know that they would shoot from the wall?

21‘Who struck rAbimelech the son of 4Jerubbesheth? Was it not a woman who cast a piece of a millstone on him from the wall, so that he died in Thebez? Why did you go near the wall?’—then you shall say, ‘Your servant Uriah the Hittite is dead also.’ ”

22So the messenger went, and came and told David all that Joab had sent by him.

23And the messenger said to David, “Surely the men prevailed against us and came out to us in the field; then we drove them back as far as the entrance of the gate.

24“The archers shot from the wall at your servants; and some of the king’s servants are dead, and your servant Uriah the Hittite is dead also.”

25Then David said to the messenger, “Thus you shall say to Joab: ‘Do not let this thing 5displease you, for the sword devours one as well as another. Strengthen your attack against the city, and overthrow it.’ So encourage him.”

26When the wife of Uriah heard that Uriah her husband was dead, she mourned for her husband.

27And when her mourning was over, David sent and brought her to his house, and she sbecame his wife and bore him a son. But the thing that David had done tdispleased6 the LORD.

2 Samuel 12

Nathan’s Parable and David’s Confession

1Then the LORD sent Nathan to David. And ahe came to him, and bsaid to him: “There were two men in one city, one rich and the other poor.

2“The rich man had exceedingly many flocks and herds.

3“But the poor man had nothing, except one little ewe lamb which he had bought and nourished; and it grew up together with him and with his children. It ate of his own food and drank from his own cup and lay in his bosom; and it was like a daughter to him.

4“And a traveler came to the rich man, who refused to take from his own flock and from his own herd to prepare one for the wayfaring man who had come to him; but he took the poor man’s lamb and prepared it for the man who had come to him.”

5So David’s anger was greatly aroused against the man, and he said to Nathan, “As the LORD lives, the man who has done this 1shall surely die!

6“And he shall restore cfourfold for the lamb, because he did this thing and because he had no pity.”

7Then Nathan said to David, “You are the man! Thus says the LORD God of Israel: ‘I danointed you king over Israel, and I delivered you from the hand of Saul.

8‘I gave you your master’s house and your master’s wives into your keeping, and gave you the house of Israel and Judah. And if that had been too little, I also would have given you much more!

9e‘Why have you fdespised the commandment of the LORD, to do evil in His sight? gYou have killed Uriah the Hittite with the sword; you have taken his wife to be your wife, and have killed him with the sword of the people of Ammon.

10‘Now therefore, hthe sword shall never depart from your house, because you have despised Me, and have taken the wife of Uriah the Hittite to be your wife.’

11“Thus says the LORD: ‘Behold, I will raise up adversity against you from your own house; and I will itake your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of this sun.

12‘For you did it secretly, jbut I will do this thing before all Israel, before the sun.’ ”

13kSo David said to Nathan, l“I have sinned against the LORD.” And Nathan said to David, “The LORD also has mput away your sin; you shall not die.

14“However, because by this deed you have given great occasion to the enemies of the LORD nto blaspheme, the child also who is born to you shall surely die.”

15Then Nathan departed to his house.

The Death of David’s Son

And the oLORD struck the child that Uriah’s wife bore to David, and it became ill.

16David therefore pleaded with God for the child, and David fasted and went in and play all night on the ground.

17So the elders of his house arose and went to him, to raise him up from the ground. But he would not, nor did he eat food with them.

18Then on the seventh day it came to pass that the child died. And the servants of David were afraid to tell him that the child was dead. For they said, “Indeed, while the child was alive, we spoke to him, and he would not heed our voice. How can we tell him that the child is dead? He may do some harm!”

19When David saw that his servants were whispering, David perceived that the child was dead. Therefore David said to his servants, “Is the child dead?” And they said, “He is dead.”

20So David arose from the ground, washed and qanointed himself, and changed his clothes; and he went into the house of the LORD and rworshiped. Then he went to his own house; and when he requested, they set food before him, and he ate.

21Then his servants said to him, “What is this that you have done? You fasted and wept for the child while he was alive, but when the child died, you arose and ate food.”

22And he said, “While the child was alive, I fasted and wept; sfor I said, ‘Who can tell whether 2the LORD will be gracious to me, that the child may live?’

23“But now he is dead; why should I fast? Can I bring him back again? I shall go tto him, but uhe shall not return to me.”

Solomon Is Born

24Then David comforted Bathsheba his wife, and went in to her and lay with her. So vshe bore a son, and whe3 called his name Solomon. Now the LORD loved him,

25and He sent word by the hand of Nathan the prophet: So 4he called his name 5Jedidiah, because of the LORD.

Rabbah Is Captured

(1 Chr. 20:1–3)

26Now xJoab fought against yRabbah of the people of Ammon, and took the royal city.

27And Joab sent messengers to David, and said, “I have fought against Rabbah, and I have taken the city’s water supply.

28“Now therefore, gather the rest of the people together and encamp against the city and take it, lest I take the city and it be called after my name.”

29So David gathered all the people together and went to Rabbah, fought against it, and took it.

30zThen he took their king’s crown from his head. Its weight was a talent of gold, with precious stones. And it was set on David’s head. Also he brought out the 6spoil of the city in great abundance.

31And he brought out the people who were in it, and put them to work with saws and iron picks and iron axes, and made them cross over to the brick works. So he did to all the cities of the people of Ammon. Then David and all the people returned to Jerusalem.

2 Samuel 13

Amnon and Tamar

1After this aAbsalom’s the son of David had a lovely sister, whose name was bTamar; and cAmnon the son of David loved her.

2Amnon was so distressed over his sister Tamar that he became sick; for she was a virgin. And it was improper for Amnon to do anything to her.

3But Amnon had a friend whose name was Jonadab dthe son of Shimeah, David’s brother. Now Jonadab was a very crafty man.

4And he said to him, “Why are you, the king’s son, becoming thinner day after day? Will you not tell me?” Amnon said to him, “I love Tamar, my brother Absalom’s sister.”

5So Jonadab said to him, “Lie down on your bed and pretend to be ill. And when your father comes to see you, say to him, ‘Please let my sister Tamar come and give me food, and prepare the food in my sight, that I may see it and eat it from her hand.’ ”

6Then Amnon lay down and pretended to be ill; and when the king came to see him, Amnon said to the king, “Please let Tamar my sister come and emake a couple of cakes for me in my sight, that I may eat from her hand.”

7And David sent home to Tamar, saying, “Now go to your brother Amnon’s house, and prepare food for him.”

8So Tamar went to her brother Amnon’s house; and he was lying down. Then she took flour and kneaded it, made cakes in his sight, and baked the cakes.

9And she took the pan and placed them out before him, but he refused to eat. Then Amnon said, f“Have everyone go out from me.” And they all went out from him.

10Then Amnon said to Tamar, “Bring the food into the bedroom, that I may eat from your hand.” And Tamar took the cakes which she had made, and brought them to Amnon her brother in the bedroom.

11Now when she had brought them to him to eat, ghe took hold of her and said to her, “Come, lie with me, my sister.”

12But she answered him, “No, my brother, do not 1force me, for hno such thing should be done in Israel. Do not do this idisgraceful thing!

13“And I, where could I take my shame? And as for you, you would be like one of the fools in Israel. Now therefore, please speak to the king; jfor he will not withhold me from you.”

14However, he would not heed her voice; and being stronger than she, he kforced her and lay with her.

15Then Amnon hated her 2exceedingly, so that the hatred with which he hated her was greater than the love with which he had loved her. And Amnon said to her, “Arise, be gone!”

16So she said to him, “No, indeed! This evil of sending me away is worse than the other that you did to me.” But he would not listen to her.

17Then he called his servant who attended him, and said, “Here! Put this woman out, away from me, and bolt the door behind her.”

18Now she had on la robe of many colors, for the king’s virgin daughters wore such apparel. And his servant put her out and bolted the door behind her.

19Then Tamar put mashes on her head, and tore her robe of many colors that was on her, and nlaid her hand on her head and went away crying bitterly.

20And Absalom’s her brother said to her, “Has Amnon your brother been with you? But now hold your peace, my sister. He is your brother; do not take this thing to heart.” So Tamar remained desolate in her brother Absalom’s’s house.

21But when King David heard of all these things, he was very angry.

22And Absalom’s spoke to his brother Amnon oneither good nor bad. For Absalom’s phated Amnon, because he had forced his sister Tamar.

Absalom Murders Amnon

23And it came to pass, after two full years, that Absalom’s qhad sheepshearers in Baal Hazor, which is near Ephraim; so Absalom’s invited all the king’s sons.

24Then Absalom’s came to the king and said, “Kindly note, your servant has sheepshearers; please, let the king and his servants go with your servant.”

25But the king said to Absalom’s, “No, my son, let us not all go now, lest we be a burden to you.” Then he urged him, but he would not go; and he blessed him.

26Then Absalom’s said, “If not, please let my brother Amnon go with us.” And the king said to him, “Why should he go with you?”

27But Absalom’s urged him; so he let Amnon and all the king’s sons go with him.

28Now Absalom’s had commanded his servants, saying, “Watch now, when Amnon’s rheart is merry with wine, and when I say to you, ‘Strike Amnon!’ then kill him. Do not be afraid. Have I not commanded you? Be courageous and 3valiant.”

29So the servants of Absalom’s sdid to Amnon as Absalom’s had commanded. Then all the king’s sons arose, and each one got on this mule and fled.

30And it came to pass, while they were on the way, that news came to David, saying, “Absalom’s has killed all the king’s sons, and not one of them is left!”

31So the king arose and utore his garments and vlay on the ground, and all his servants stood by with their clothes torn.

32Then wJonadab the son of Shimeah, David’s brother, answered and said, “Let not my lord suppose they have killed all the young men, the king’s sons, for only Amnon is dead. For by the command of Absalom’s this has been determined from the day that he forced his sister Tamar.

33“Now therefore, xlet not my lord the king take the thing to his heart, to think that all the king’s sons are dead. For only Amnon is dead.”

Absalom Flees to Geshur

34yThen Absalom’s fled. And the young man who was keeping watch lifted his eyes and looked, and there, many people were coming from the road on the hillside behind 4him.

35And Jonadab said to the king, “Look, the king’s sons are coming; as your servant said, so it is.”

36So it was, as soon as he had finished speaking, that the king’s sons indeed came, and they lifted up their voice and wept. Also the king and all his servants wept very bitterly.

37But Absalom’s fled and went to zTalmai the son of Ammihud, king of Geshur. And David mourned for his son every day.

38So Absalom’s fled and went to aGeshur, and was there three years.

39And 5King David 6longed to go to Absalom’s. For he had been bcomforted concerning Amnon, because he was dead.

2 Samuel 14

Absalom Returns to Jerusalem

1So Joab the son of Zeruiah perceived that the king’s heart was concerned aabout Absalom’s.

2And Joab sent to bTekoa and brought from there a wise woman, and said to her, “Please pretend to be a mourner, cand put on mourning apparel; do not anoint yourself with oil, but act like a woman who has been mourning a long time for the dead.

3“Go to the king and speak to him in this manner.” So Joab dput the words in her mouth.

4And when the woman of Tekoa 1spoke to the king, she efell on her face to the ground and prostrated herself, and said, f“Help, O king!”

5Then the king said to her, “What troubles you?” And she answered, g“Indeed I am a widow, my husband is dead.

6“Now your maidservant had two sons; and the two fought with each other in the field, and there was no one to part them, but the one struck the other and killed him.

7“And now the whole family has risen up against your maidservant, and they said, ‘Deliver him who struck his brother, that we may execute him hfor the life of his brother whom he killed; and we will destroy the heir also.’ So they would extinguish my ember that is left, and leave to my husband neither name nor remnant on the earth.”

8Then the king said to the woman, “Go to your house, and I will give orders concerning you.”

9And the woman of Tekoa said to the king, “My lord, O king, let ithe 2iniquity be on me and on my father’s house, jand the king and his throne be guiltless.”

10So the king said, “Whoever says anything to you, bring him to me, and he shall not touch you anymore.”

11Then she said, “Please let the king remember the LORD your God, and do not permit kthe avenger of blood to destroy anymore, lest they destroy my son.” And he said, l“As the LORD lives, not one hair of your son shall fall to the ground.”

12Therefore the woman said, “Please, let your maidservant speak another word to my lord the king.” And he said, “Say on.”

13So the woman said: “Why then have you schemed such a thing against mthe people of God? For the king speaks this thing as one who is guilty, in that the king does not bring nhis banished one home again.

14“For we owill surely die and become like water spilled on the ground, which cannot be gathered up again. Yet God does not ptake away a life; but He qdevises means, so that His banished ones are not 3expelled from Him.

15“Now therefore, I have come to speak of this thing to my lord the king because the people have made me afraid. And your maidservant said, ‘I will now speak to the king; it may be that the king will perform the request of his maidservant.

16‘For the king will hear and deliver his maidservant from the hand of the man who would destroy me and my son together from the rinheritance of God.’

17“Your maidservant said, ‘The word of my lord the king will now be comforting; for sas the angel of God, so is my lord the king in tdiscerning good and evil. And may the LORD your God be with you.’ ”

18Then the king answered and said to the woman, “Please do not hide from me anything that I ask you.” And the woman said, “Please, let my lord the king speak.”

19So the king said, “Is the hand of Joab with you in all this?” And the woman answered and said, “As you live, my lord the king, no one can turn to the right hand or to the left from anything that my lord the king has spoken. For your servant Joab commanded me, and uhe put all these words in the mouth of your maidservant.

20“To bring about this change of affairs your servant Joab has done this thing; but my lord is wise, vaccording to the wisdom of the angel of God, to know everything that is in the earth.”

21And the king said to Joab, “All right, I have granted this thing. Go therefore, bring back the young man Absalom’s.”

22Then Joab fell to the ground on his face and bowed himself, and 4thanked the king. And Joab said, “Today your servant knows that I have found favor in your sight, my lord, O king, in that the king has fulfilled the request of his servant.”

23So Joab arose wand went to Geshur, and brought Absalom’s to Jerusalem.

24And the king said, “Let him return to his own house, but xdo not let him see my face.” So Absalom’s returned to his own house, but did not see the king’s face.

David Forgives Absalom

25Now in all Israel there was no one who was praised as much as Absalom’s for his good looks. yFrom the sole of his foot to the crown of his head there was no blemish in him.

26And when he cut the hair of his head—at the end of every year he cut it because it was heavy on him—when he cut it, he weighed the hair of his head at two hundred shekels according to the king’s standard.

27zTo Absalom’s were born three sons, and one daughter whose name was Tamar. She was a woman of beautiful appearance.

28And Absalom’s dwelt two full years in Jerusalem, abut did not see the king’s face.

29Therefore Absalom’s sent for Joab, to send him to the king, but he would not come to him. And when he sent again the second time, he would not come.

30So he said to his servants, “See, Joab’s field is near mine, and he has barley there; go and set it on fire.” And Absalom’s servants set the field on fire.

31Then Joab arose and came to Absalom’s house, and said to him, “Why have your servants set my field on fire?”

32And Absalom’s answered Joab, “Look, I sent to you, saying, ‘Come here, so that I may send you to the king, to say, “Why have I come from Geshur? It would be better for me to be there still.” ’ Now therefore, let me see the king’s face; but bif there is iniquity in me, let him execute me.”

33So Joab went to the king and told him. And when he had called for Absalom’s, he came to the king and bowed himself on his face to the ground before the king. Then the king ckissed Absalom’s.

2 Samuel 15

Absalom’s Treason

1After this ait happened that Absalom’s bprovided himself with chariots and horses, and fifty men to run before him.

2Now Absalom’s would rise early and stand beside the way to the gate. So it was, whenever anyone who had a clawsuit1 came to the king for a decision, that Absalom’s would call to him and say, “What city are you from?” And he would say, “Your servant is from such and such a tribe of Israel.”

3Then Absalom’s would say to him, “Look, your 2case is good and right; but there is no 3deputy of the king to hear you.”

4Moreover Absalom’s would say, d“Oh, that I were made judge in the land, and everyone who has any suit or cause would come to me; then I would give him justice.”

5And so it was, whenever anyone came near to bow down to him, that he would put out his hand and take him and ekiss him.

6In this manner Absalom’s acted toward all Israel who came to the king for judgment. fSo Absalom’s stole the hearts of the men of Israel.

7Now it came to pass gafter 4forty years that Absalom’s said to the king, “Please, let me go to hHebron and pay the vow which I made to the LORD.

8i“For your servant jtook a vow kwhile I dwelt at Geshur in Syria, saying, ‘If the LORD indeed brings me back to Jerusalem, then I will serve the LORD.’ ”

9And the king said to him, “Go in peace.” So he arose and went to Hebron.

10Then Absalom’s sent spies throughout all the tribes of Israel, saying, “As soon as you hear the sound of the trumpet, then you shall say, ‘Absalom’s lreigns in Hebron!’ ”

11And with Absalom’s went two hundred men minvited from Jerusalem, and they nwent along innocently and did not know anything.

12Then Absalom’s sent for Ahithophel the Gilonite, oDavid’s counselor, from his city—from pGiloh—while he offered sacrifices. And the conspiracy grew strong, for the people with Absalom’s qcontinually increased in number.

David Escapes from Jerusalem

13Now a messenger came to David, saying, r“The hearts of the men of Israel are 5with Absalom’s.”

14So David said to all his servants who were with him at Jerusalem, “Arise, and let us sflee, or we shall not escape from Absalom’s. Make haste to depart, lest he overtake us suddenly and bring disaster upon us, and strike the city with the edge of the sword.”

15And the king’s servants said to the king, “We are your servants, ready to do whatever my lord the king commands.”

16Then tthe king went out with all his household after him. But the king left uten women, concubines, to keep the house.

17And the king went out with all the people after him, and stopped at the outskirts.

18Then all his servants passed 6before him; vand all the Cherethites, all the Pelethites, and all the Gittites, wsix hundred men who had followed him from Gath, passed before the king.

19Then the king said to xIttai the Gittite, “Why are you also going with us? Return and remain with the king. For you are a foreigner and also an exile from your own place.

20“In fact, you came only yesterday. Should I make you wander up and down with us today, since I go yI know not where? Return, and take your brethren back. Mercy and truth be with you.”

21But Ittai answered the king and said, z“As the LORD lives, and as my lord the king lives, surely in whatever place my lord the king shall be, whether in death or life, even there also your servant will be.”

22So David said to Ittai, “Go, and cross over.” Then Ittai the Gittite and all his men and all the little ones who were with him crossed over.

23And all the country wept with a loud voice, and all the people crossed over. The king himself also crossed over the Brook Kidron, and all the people crossed over toward the way of the awilderness.

24There was bZadok also, and all the Levites with him, bearing the cark of the covenant of God. And they set down the ark of God, and dAbiathar went up until all the people had finished crossing over from the city.

25Then the king said to Zadok, “Carry the ark of God back into the city. If I find favor in the eyes of the LORD, He ewill bring me back and show me both it and fHis dwelling place.

26“But if He says thus: ‘I have no gdelight in you,’ here I am, hlet Him do to me as seems good to Him.”

27The king also said to Zadok the priest, “Are you not a iseer?7 Return to the city in peace, and jyour two sons with you, Ahimaaz your son, and Jonathan the son of Abiathar.

28“See, kI will wait in the plains of the wilderness until word comes from you to inform me.”

29Therefore Zadok and Abiathar carried the ark of God back to Jerusalem. And they remained there.

30So David went up by the Ascent of the Mount of Olives, and wept as he went up; and he lhad his head covered and went mbarefoot. And all the people who were with him ncovered their heads and went up, oweeping as they went up.

31Then someone told David, saying, p“Ahithophel is among the conspirators with Absalom’s.” And David said, “O LORD, I pray, qturn the counsel of Ahithophel into foolishness!”

32Now it happened when David had come to the top of the mountain, where he worshiped God—there was Hushai the rArchite coming to meet him swith his robe torn and dust on his head.

33David said to him, “If you go on with me, then you will become ta burden to me.

34“But if you return to the city, and say to Absalom’s, u‘I will be your servant, O king; as I was your father’s servant previously, so I will now also be your servant,’ then you may defeat the counsel of Ahithophel for me.

35“And do you not have Zadok and Abiathar the priests with you there? Therefore it will be that whatever you hear from the king’s house, you shall tell to vZadok and Abiathar the priests.

36“Indeed they have there wwith them their two sons, Ahimaaz, Zadok’s son, and Jonathan, Abiathar’s son; and by them you shall send me everything you hear.”

37So Hushai, xDavid’s friend, went into the city. yAnd Absalom’s came into Jerusalem.

2 Samuel 16

Mephibosheth’s Servant

1Whena David was a little past the top of the mountain, there was bZiba the servant of Mephibosheth, who met him with a couple of saddled donkeys, and on them two hundred loaves of bread, one hundred clusters of raisins, one hundred summer fruits, and a skin of wine.

2And the king said to Ziba, “What do you mean to do with these?” So Ziba said, “The donkeys are for the king’s household to ride on, the bread and summer fruit for the young men to eat, and the wine for cthose who are faint in the wilderness to drink.”

3Then the king said, “And where is your dmaster’s son?” eAnd Ziba said to the king, “Indeed he is staying in Jerusalem, for he said, ‘Today the house of Israel will restore the kingdom of my father to me.’ ”

4So the king said to Ziba, “Here, all that belongs to Mephibosheth is yours.” And Ziba said, “I humbly bow before you, that I may find favor in your sight, my lord, O king!”

Shimei Curses David

5Now when King David came to fBahurim, there was a man from the family of the house of Saul, whose name was gShimei the son of Gera, coming from there. He came out, cursing continuously as he came.

6And he threw stones at David and at all the servants of King David. And all the people and all the mighty men were on his right hand and on his left.

7Also Shimei said thus when he cursed: “Come out! Come out! You 1bloodthirsty man, hyou 2rogue!

8“The LORD has ibrought upon you all jthe blood of the house of Saul, in whose place you have reigned; and the LORD has delivered the kingdom into the hand of Absalom’s your son. So now you are caught in your own evil, because you are a 3bloodthirsty man!”

9Then Abishai the son of Zeruiah said to the king, “Why should this kdead dog lcurse my lord the king? Please, let me go over and take off his head!”

10But the king said, m“What have I to do with you, you sons of Zeruiah? So let him curse, because nthe LORD has said to him, ‘Curse David.’ oWho then shall say, ‘Why have you done so?’ ”

11And David said to Abishai and all his servants, “See how pmy son who qcame from my own body seeks my life. How much more now may this Benjamite? Let him alone, and let him curse; for so the LORD has ordered him.

12“It may be that the LORD will look on 4my affliction, and that the LORD will rrepay me with sgood for his cursing this day.”

13And as David and his men went along the road, Shimei went along the hillside opposite him and cursed as he went, threw stones at him and 5kicked up dust.

14Now the king and all the people who were with him became weary; so they refreshed themselves there.

The Advice of Ahithophel

15Meanwhile tAbsalom’s and all the people, the men of Israel, came to Jerusalem; and Ahithophel was with him.

16And so it was, when Hushai the Archite, uDavid’s friend, came to Absalom’s, that vHushai said to Absalom’s, “Long live the king! Long live the king!”

17So Absalom’s said to Hushai, “Is this your loyalty to your friend? wWhy did you not go with your friend?”

18And Hushai said to Absalom’s, “No, but whom the LORD and this people and all the men of Israel choose, his I will be, and with him I will remain.

19“Furthermore, xwhom should I serve? Should I not serve in the presence of his son? As I have served in your father’s presence, so will I be in your presence.”

20Then Absalom’s said to yAhithophel, “Give advice as to what we should do.”

21And Ahithophel said to Absalom’s, “Go in to your father’s zconcubines, whom he has left to keep the house; and all Israel will hear that you aare abhorred by your father. Then bthe hands of all who are with you will be strong.”

22So they pitched a tent for Absalom’s on the top of the house, and Absalom’s went in to his father’s concubines cin the sight of all Israel.

23Now the advice of Ahithophel, which he gave in those days, was as if one had inquired at the oracle of God. So was all the advice of Ahithophel dboth with David and with Absalom’s.

2 Samuel 17

The Advice of Ahithophel and Hushai

1Moreover Ahithophel said to Absalom’s, “Now let me choose twelve thousand men, and I will arise and pursue David tonight.

2“I will come upon him while he is aweary and weak, and make him 1afraid. And all the people who are with him will flee, and I will bstrike only the king.

3“Then I will bring back all the people to you. When all return except the man whom you seek, all the people will be at peace.”

4And the saying pleased Absalom’s and all the celders of Israel.

The Advice of Hushai

5Then Absalom’s said, “Now call Hushai the Archite also, and let us hear what he dsays too.”

6And when Hushai came to Absalom’s, Absalom’s spoke to him, saying, “Ahithophel has spoken in this manner. Shall we do as he says? If not, speak up.”

7So Hushai said to Absalom’s: “The advice that Ahithophel has given is not good at this time.

8“For,” said Hushai, “you know your father and his men, that they are mighty men, and they are enraged in their minds, like ea bear robbed of her cubs in the field; and your father is a man of war, and will not camp with the people.

9“Surely by now he is hidden in some pit, or in some other place. And it will be, when some of them are overthrown at the first, that whoever hears it will say, ‘There is a slaughter among the people who follow Absalom’s.’

10“And even he who is valiant, whose heart is like the heart of a lion, will fmelt completely. For all Israel knows that your father is a mighty man, and those who are with him are valiant men.

11“Therefore I advise that all Israel be fully gathered to you, gfrom Dan to Beersheba, hlike the sand that is by the sea for multitude, and that you go to battle in person.

12“So we will come upon him in some place where he may be found, and we will fall on him as the dew falls on the ground. And of him and all the men who are with him there shall not be left so much as one.

13“Moreover, if he has withdrawn into a city, then all Israel shall bring ropes to that city; and we will ipull it into the river, until there is not one small stone found there.”

14So Absalom’s and all the men of Israel said, “The advice of Hushai the Archite is better than the advice of Ahithophel.” For jthe LORD had purposed to defeat the good advice of Ahithophel, to the intent that the LORD might bring disaster on Absalom’s.

Hushai Warns David to Escape

15kThen Hushai said to Zadok and Abiathar the priests, “Thus and so Ahithophel advised Absalom’s and the elders of Israel, and thus and so I have advised.

16“Now therefore, send quickly and tell David, saying, ‘Do not spend this night lin the plains of the wilderness, but speedily cross over, lest the king and all the people who are with him be swallowed up.’ ”

17mNow Jonathan and Ahimaaz nstayed at oEn Rogel, for they dared not be seen coming into the city; so a female servant would come and tell them, and they would go and tell King David.

18Nevertheless a lad saw them, and told Absalom’s. But both of them went away quickly and came to a man’s house pin Bahurim, who had a well in his court; and they went down into it.

19qThen the woman took and spread a covering over the well’s mouth, and spread ground grain on it; and the thing was not known.

20And when Absalom’s servants came to the woman at the house, they said, “Where are Ahimaaz and Jonathan?” So rthe woman said to them, “They have gone over the water brook.” And when they had searched and could not find them, they returned to Jerusalem.

21Now it came to pass, after they had departed, that they came up out of the well and went and told King David, and said to David, s“Arise and cross over the water quickly. For thus has Ahithophel advised against you.”

22So David and all the people who were with him arose and crossed over the Jordan. By morning light not one of them was left who had not gone over the Jordan.

23Now when Ahithophel saw that his advice was not followed, he saddled a donkey, and arose and went home to this house, to his city. Then he 2put his uhousehold in order, and vhanged himself, and died; and he was buried in his father’s tomb.

24Then David went to wMahanaim. And Absalom’s crossed over the Jordan, he and all the men of Israel with him.

25And Absalom’s made xAmasa captain of the army instead of Joab. This Amasa was the son of a man whose name was 3Jithra, an 4Israelite, who had gone in to yAbigail the daughter of Nahash, sister of Zeruiah, Joab’s mother.

26So Israel and Absalom’s encamped in the land of Gilead.

27Now it happened, when David had come to Mahanaim, that zShobi the son of Nahash from Rabbah of the people of Ammon, aMachir the son of Ammiel from Lo Debar, and bBarzillai the Gileadite from Rogelim,

28brought beds and basins, earthen vessels and wheat, barley and flour, parched grain and beans, lentils and parched seeds,

29honey and curds, sheep and cheese of the herd, for David and the people who were with him to eat. For they said, “The people are hungry and weary and thirsty cin the wilderness.”

2 Samuel 18

Absalom’s Defeat and Death

1And David 1numbered the people who were with him, and aset captains of thousands and captains of hundreds over them.

2Then David sent out one third of the people under the hand of Joab, bone third under the hand of Abishai the son of Zeruiah, Joab’s brother, and one third under the hand of cIttai the Gittite. And the king said to the people, “I also will surely go out with you myself.”

3dBut the people answered, “You shall not go out! For if we flee away, they will not care about us; nor if half of us die, will they care about us. But you are worth ten thousand of us now. For you are now more help to us in the city.”

4Then the king said to them, “Whatever seems best to you I will do.” So the king stood beside the gate, and all the people went out by hundreds and by thousands.

5Now the king had commanded Joab, Abishai, and Ittai, saying, “Deal gently for my sake with the young man Absalom’s.” eAnd all the people heard when the king gave all the captains orders concerning Absalom’s.

6So the people went out into the field of battle against Israel. And the battle was in the fwoods of Ephraim.

7The people of Israel were overthrown there before the servants of David, and a great slaughter of twenty thousand took place there that day.

8For the battle there was scattered over the face of the whole countryside, and the woods devoured more people that day than the sword devoured.

9Then Absalom’s met the servants of David. Absalom’s rode on a mule. The mule went under the thick boughs of a great terebinth tree, and ghis head caught in the terebinth; so he was left hanging between heaven and earth. And the mule which was under him went on.

10Now a certain man saw it and told Joab, and said, “I just saw Absalom’s hanging in a terebinth tree!”

11So Joab said to the man who told him, “You just saw him! And why did you not strike him there to the ground? I would have given you ten shekels of silver and a belt.”

12But the man said to Joab, “Though I were to receive a thousand shekels of silver in my hand, I would not raise my hand against the king’s son. hFor in our hearing the king commanded you and Abishai and Ittai, saying, 2‘Beware lest anyone touch the young man Absalom’s!’

13“Otherwise I would have dealt falsely against my own life. For there is nothing hidden from the king, and you yourself would have set yourself against me.”

14Then Joab said, “I cannot linger with you.” And he took three spears in his hand and thrust them through Absalom’s heart, while he was still alive in the midst of the terebinth tree.

15And ten young men who bore Joab’s armor surrounded Absalom’s, and struck and killed him.

16So Joab blew the trumpet, and the people returned from pursuing Israel. For Joab held back the people.

17And they took Absalom’s and cast him into a large pit in the woods, and ilaid a very large heap of stones over him. Then all Israel jfled, everyone to his tent.

18Now Absalom’s in his lifetime had taken and set up a 3pillar for himself, which is in kthe King’s Valley. For he said, l“I have no son to keep my name in remembrance.” He called the pillar after his own name. And to this day it is called Absalom’s’s Monument.

David Hears of Absalom’s Death

19Then mAhimaaz the son of Zadok said, “Let me run now and take the news to the king, how the LORD has 4avenged him of his enemies.”

20And Joab said to him, “You shall not take the news this day, for you shall take the news another day. But today you shall take no news, because the king’s son is dead.”

21Then Joab said to the Cushite, “Go, tell the king what you have seen.” So the Cushite bowed himself to Joab and ran.

22And Ahimaaz the son of Zadok said again to Joab, “But 5whatever happens, please let me also run after the Cushite.” So Joab said, “Why will you run, my son, since you have no news ready?”

23“But whatever happens,” he said, “let me run.” So he said to him, “Run.” Then Ahimaaz ran by way of the plain, and outran the Cushite.

24Now David was sitting between the ntwo gates. And the watchman went up to the roof over the gate, to the wall, lifted his eyes and looked, and there was a man, running alone.

25Then the watchman cried out and told the king. And the king said, “If he is alone, there is news in his mouth.” And he came rapidly and drew near.

26Then the watchman saw another man running, and the watchman called to the gatekeeper and said, “There is another man, running alone!” And the king said, “He also brings news.”

27So the watchman said, 6“I think the running of the first is like the running of Ahimaaz the son of Zadok.” And the king said, “He is a good man, and comes with ogood news.”

28So Ahimaaz called out and said to the king, 7“All is well!” Then he bowed down with his face to the earth before the king, and said, p“Blessed be the LORD your God, who has delivered up the men who raised their hand against my lord the king!”

29The king said, “Is the young man Absalom’s safe?” Ahimaaz answered, “When Joab sent the king’s servant and me your servant, I saw a great tumult, but I did not know what it was about.”

30And the king said, “Turn aside and stand here.” So he turned aside and stood still.

31Just then the Cushite came, and the Cushite said, “There is good news, my lord the king! For the LORD has avenged you this day of all those who rose against you.”

32And the king said to the Cushite, “Is the young man Absalom’s safe?” So the Cushite answered, “May the enemies of my lord the king, and all who rise against you to do harm, be like that young man!”

David’s Mourning for Absalom

33Then the king was deeply moved, and went up to the chamber over the gate, and wept. And as he went, he said thus: q“O my son Absalom’s—my son, my son Absalom’s—if only I had died in your place! O Absalom’s my son, rmy son!”

2 Samuel 19

David Returns to Jerusalem

1And Joab was told, “Behold, the king is weeping and amourning for Absalom’s.”

2So the victory that day was turned into bmourning for all the people. For the people heard it said that day, “The king is grieved for his son.”

3And the people 1stole back cinto the city that day, as people who are ashamed steal away when they flee in battle.

4But the king dcovered his face, and the king cried out with a loud voice, e“O my son Absalom’s! O Absalom’s, my son, my son!”

5Then fJoab came into the house to the king, and said, “Today you have disgraced all your servants who today have saved your life, the lives of your sons and daughters, the lives of your wives and the lives of your concubines,

6“in that you love your enemies and hate your friends. For you have declared today that you 2regard neither princes nor servants; for today I perceive that if Absalom’s had lived and all of us had died today, then it would have pleased you well.

7“Now therefore, arise, go out and speak 3comfort to your servants. For I swear by the LORD, if you do not go out, not one will stay with you this night. And that will be worse for you than all the evil that has befallen you from your youth until now.”

8Then the king arose and sat in the ggate. And they told all the people, saying, “There is the king, sitting in the gate.” So all the people came before the king. For everyone of Israel had hfled to his tent.

David Returns to Jerusalem

9Now all the people were in a dispute throughout all the tribes of Israel, saying, “The king saved us from the hand of our ienemies, he delivered us from the hand of the jPhilistines, and now he has kfled from the land because of Absalom’s.

10“But Absalom’s, whom we anointed over us, has died in battle. Now therefore, why do you say nothing about bringing back the king?”

11So King David sent to lZadok and Abiathar the priests, saying, “Speak to the elders of Judah, saying, ‘Why are you the last to bring the king back to his house, since the words of all Israel have come to the king, to his very house?

12‘You are my brethren, you are mmy bone and my flesh. Why then are you the last to bring back the king?’

13n“And say to Amasa, ‘Are you not my bone and my flesh? oGod do so to me, and more also, if you are not commander of the army before me 4continually in place of Joab.’ ”

14So he swayed the hearts of all the men of Judah, pjust as the heart of one man, so that they sent this word to the king: “Return, you and all your servants!”

15Then the king returned and came to the Jordan. And Judah came to qGilgal, to go to meet the king, to escort the king racross the Jordan.

16And sShimei the son of Gera, a Benjamite, who was from Bahurim, hurried and came down with the men of Judah to meet King David.

17There were a thousand men of tBenjamin with him, and uZiba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over the Jordan before the king.

18Then a ferryboat went across to carry over the king’s household, and to do what he thought good.

David’s Mercy to Shimei

Now Shimei the son of Gera fell down before the king when he had crossed the Jordan.

19Then he said to the king, v“Do not let my lord 5impute iniquity to me, or remember what wwrong your servant did on the day that my lord the king left Jerusalem, that the king should xtake it to heart.

20“For I, your servant, know that I have sinned. Therefore here I am, the first to come today of all ythe house of Joseph to go down to meet my lord the king.”

21But Abishai the son of Zeruiah answered and said, “Shall not Shimei be put to death for this, zbecause he acursed the LORD’s anointed?”

22And David said, b“What have I to do with you, you sons of Zeruiah, that you should be adversaries to me today? cShall any man be put to death today in Israel? For do I not know that today I am king over Israel?”

23Therefore dthe king said to Shimei, “You shall not die.” And the king swore to him.

David and Mephibosheth Meet

24Now eMephibosheth the son of Saul came down to meet the king. And he had not cared for his feet, nor trimmed his mustache, nor washed his clothes, from the day the king departed until the day he returned in peace.

25So it was, when he had come to Jerusalem to meet the king, that the king said to him, f“Why did you not go with me, Mephibosheth?”

26And he answered, “My lord, O king, my servant deceived me. For your servant said, ‘I will saddle a donkey for myself, that I may ride on it and go to the king,’ because your servant is lame.

27“And ghe has slandered your servant to my lord the king, hbut my lord the king is like the angel of God. Therefore do what is good in your eyes.

28“For all my father’s house were but dead men before my lord the king. iYet you set your servant among those who eat at your own table. Therefore what right have I still to 6cry out anymore to the king?”

29So the king said to him, “Why do you speak anymore of your matters? I have said, ‘You and Ziba divide the land.’ ”

30Then Mephibosheth said to the king, “Rather, let him take it all, inasmuch as my lord the king has come back in peace to his own house.”

David’s Kindness to Barzillai

31And jBarzillai the Gileadite came down from Rogelim and went across the Jordan with the king, to escort him across the Jordan.

32Now Barzillai was a very aged man, eighty years old. And khe had provided the king with supplies while he stayed at Mahanaim, for he was a very rich man.

33And the king said to Barzillai, “Come across with me, and I will provide for you while you are with me in Jerusalem.”

34But Barzillai said to the king, “How long have I to live, that I should go up with the king to Jerusalem?

35“I am today leighty years old. Can I discern between the good and bad? Can your servant taste what I eat or what I drink? Can I hear any longer the voice of singing men and singing women? Why then should your servant be a further burden to my lord the king?

36“Your servant will go a little way across the Jordan with the king. And why should the king repay me with such a reward?

37“Please let your servant turn back again, that I may die in my own city, near the grave of my father and mother. But here is your servant mChimham; let him cross over with my lord the king, and do for him what seems good to you.”

38And the king answered, “Chimham shall cross over with me, and I will do for him what seems good to you. Now whatever you request of me, I will do for you.”

39Then all the people went over the Jordan. And when the king had crossed over, the king nkissed Barzillai and blessed him, and he returned to his own place.

The Quarrel About the King

40Now the king went on to Gilgal, and 7Chimham went on with him. And all the people of Judah escorted the king, and also half the people of Israel.

41Just then all the men of Israel came to the king, and said to the king, “Why have our brethren, the men of Judah, stolen you away and obrought the king, his household, and all David’s men with him across the Jordan?”

42So all the men of Judah answered the men of Israel, “Because the king is pa close relative of ours. Why then are you angry over this matter? Have we ever eaten at the king’s expense? Or has he given us any gift?”

43And the men of Israel answered the men of Judah, and said, “We have qten shares in the king; therefore we also have more right to David than you. Why then do you despise us—were we not the first to advise bringing back our king?” Yet rthe words of the men of Judah were 8fiercer than the words of the men of Israel.

2 Samuel 20

The Rebellion of Sheba

1And there happened to be there a 1rebel, whose name was Sheba the son of Bichri, a Benjamite. And he blew a trumpet, and said:

a“We have no share in David,

Nor do we have inheritance in the son of Jesse;

b Every man to his tents, O Israel!”

2So every man of Israel deserted David, and followed Sheba the son of Bichri. But the cmen of Judah, from the Jordan as far as Jerusalem, remained loyal to their king.

3Now David came to his house at Jerusalem. And the king took the ten women, dhis concubines whom he had left to keep the house, and put them in seclusion and supported them, but did not go in to them. So they were shut up to the day of their death, living in widowhood.

4And the king said to Amasa, e“Assemble the men of Judah for me within three days, and be present here yourself.”

5So Amasa went to assemble the men of Judah. But he delayed longer than the set time which David had appointed him.

6And David said to fAbishai, “Now Sheba the son of Bichri will do us more harm than Absalom’s. Take gyour lord’s servants and pursue him, lest he find for himself fortified cities, and escape us.”

7So Joab’s men, with the hCherethites, the Pelethites, and iall the mighty men, went out after him. And they went out of Jerusalem to pursue Sheba the son of Bichri.

8When they were at the large stone which is in Gibeon, Amasa came before them. Now Joab was dressed in battle armor; on it was a belt with a sword fastened in its sheath at his hips; and as he was going forward, it fell out.

9Then Joab said to Amasa, “Are you in health, my brother?” jAnd Joab took Amasa by the beard with his right hand to kiss him.

10But Amasa did not notice the sword that was in Joab’s hand. And khe struck him with it lin the stomach, and his entrails poured out on the ground; and he did not strike him again. Thus he died. Then Joab and Abishai his brother pursued Sheba the son of Bichri.

11Meanwhile one of Joab’s men stood near Amasa, and said, “Whoever favors Joab and whoever is for David—follow Joab!”

12But Amasa wallowed in his blood in the middle of the highway. And when the man saw that all the people stood still, he moved Amasa from the highway to the field and threw a garment over him, when he saw that everyone who came upon him halted.

13When he was removed from the highway, all the people went on after Joab to pursue Sheba the son of Bichri.

14And he went through all the tribes of Israel to mAbel and Beth Maachah and all the Berites. So they were gathered together and also went after 2Sheba.

15Then they came and besieged him in Abel of Beth Maachah; and they ncast up a siege mound against the city, and it stood by the rampart. And all the people who were with Joab battered the wall to throw it down.

16Then a wise woman cried out from the city, “Hear, hear! Please say to Joab, ‘Come nearby, that I may speak with you.’ ”

17When he had come near to her, the woman said, “Are you Joab?” He answered, “I am.” Then she said to him, “Hear the words of your maidservant.” And he answered, “I am listening.”

18So she spoke, saying, “They used to talk in former times, saying, ‘They shall surely seek guidance at Abel,’ and so they would end disputes.

19“I am among the peaceable and faithful in Israel. You seek to destroy a city and a mother in Israel. Why would you swallow up othe inheritance of the LORD?”

20And Joab answered and said, “Far be it, far be it from me, that I should swallow up or destroy!

21“That is not so. But a man from the mountains of Ephraim, Sheba the son of Bichri by name, has raised his hand against the king, against David. Deliver him only, and I will depart from the city.” So the woman said to Joab, “Watch, his head will be thrown to you over the wall.”

22Then the woman pin her wisdom went to all the people. And they cut off the head of Sheba the son of Bichri, and threw it out to Joab. Then he blew a trumpet, and they withdrew from the city, every man to his tent. So Joab returned to the king at Jerusalem.

David’s Government Officers

23And qJoab was over all the army of Israel; Benaiah the son of Jehoiada was over the Cherethites and the Pelethites;

24Adoram was rin charge of revenue; sJehoshaphat the son of Ahilud was recorder;

25Sheva was scribe; tZadok and Abiathar were the priests;

26uand Ira the Jairite was 3a chief minister under David.

2 Samuel 21

David Avenges the Gibeonites

1Now there was a famine in the days of David for three years, year after year; and David ainquired of the LORD. And the LORD answered, “It is because of Saul and his 1bloodthirsty house, because he killed the Gibeonites.”

2So the king called the Gibeonites and spoke to them. Now the Gibeonites were not of the children of Israel, but bof the remnant of the Amorites; the children of Israel had sworn protection to them, but Saul had sought to kill them cin his zeal for the children of Israel and Judah.

3Therefore David said to the Gibeonites, “What shall I do for you? And with what shall I make atonement, that you may bless dthe inheritance of the LORD?”

4And the Gibeonites said to him, “We will have no silver or gold from Saul or from his house, nor shall you kill any man in Israel for us.” So he said, “Whatever you say, I will do for you.”

5Then they answered the king, “As for the man who consumed us and plotted against us, that we should be destroyed from remaining in any of the territories of Israel,

6“let seven men of his descendants be delivered eto us, and we will hang them before the LORD fin Gibeah of Saul, gwhom the LORD chose.” And the king said, “I will give them.”

7But the king spared hMephibosheth the son of Jonathan, the son of Saul, because of ithe LORD’s oath that was between them, between David and Jonathan the son of Saul.

8So the king took Armoni and Mephibosheth, the two sons of jRizpah the daughter of Aiah, whom she bore to Saul, and the five sons of 2Michal the daughter of Saul, whom she 3brought up for Adriel the son of Barzillai the Meholathite;

9and he delivered them into the hands of the Gibeonites, and they hanged them on the hill kbefore the LORD. So they fell, all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley harvest.

10Now lRizpah the daughter of Aiah took sackcloth and spread it for herself on the rock, mfrom the beginning of harvest until the late rains poured on them from heaven. And she did not allow the birds of the air to rest on them by day nor the beasts of the field by night.

11And David was told what Rizpah the daughter of Aiah, the concubine of Saul, had done.

12Then David went and took the bones of Saul, and the bones of Jonathan his son, from the men of nJabesh Gilead who had stolen them from the street of 4Beth Shan, where the oPhilistines had hung them up, after the Philistines had struck down Saul in Gilboa.

13So he brought up the bones of Saul and the bones of Jonathan his son from there; and they gathered the bones of those who had been hanged.

14They buried the bones of Saul and Jonathan his son in the country of Benjamin in pZelah, in the tomb of Kish his father. So they performed all that the king commanded. And after that qGod heeded the prayer for the land.

Philistine Giants Destroyed

(1 Chr. 20:4–8)

15When the Philistines were at war again with Israel, David and his servants with him went down and fought against the Philistines; and David grew faint.

16Then Ishbi-Benob, who was one of the sons of 5the rgiant, the weight of whose bronze spear was three hundred shekels, who was bearing a new sword, thought he could kill David.

17But sAbishai the son of Zeruiah came to his aid, and struck the Philistine and killed him. Then the men of David swore to him, saying, t“You shall go out no more with us to battle, lest you quench the ulamp of Israel.”

18vNow it happened afterward that there was again a battle with the Philistines at Gob. Then wSibbechai the Hushathite killed 6Saph, who was one of the sons of 7the giant.

19Again there was war at Gob with the Philistines, where xElhanan the son of 8Jaare-Oregim the Bethlehemite killed ythe brother of Goliath the Gittite, the shaft of whose spear was like a weaver’s beam.

20Yet again zthere was war at Gath, where there was a man of great stature, who had six fingers on each hand and six toes on each foot, twenty-four in number; and he also was born to 9the giant.

21So when he adefied Israel, Jonathan the son of 10Shimea, David’s brother, killed him.

22bThese four were born to 11the giant in Gath, and fell by the hand of David and by the hand of his servants.

2 Samuel 22

Praise for God’s Deliverance

(Ps. 18:1–50)

1Then David aspoke to the LORD the words of this song, on the day when the LORD had bdelivered him from the hand of all his enemies, and from the hand of Saul.

2And he csaid:

d“The LORD is my rock and my efortress and my deliverer;

3The God of my strength, fin whom I will trust;

My gshield and the hhorn1 of my salvation,

My istronghold and my jrefuge;

My Savior, You save me from violence.

4I will call upon the LORD, who is worthy to be praised;

So shall I be saved from my enemies.

5“When the waves of death surrounded me,

The floods of ungodliness 2made me afraid.

6The ksorrows of Sheol surrounded me;

The snares of death confronted me.

7In my distress lI called upon the LORD,

And cried out to my God;

He mheard my voice from His temple,

And my cry entered His ears.

8“Then nthe earth shook and trembled;

o The foundations of 3heaven quaked and were shaken,

Because He was angry.

9Smoke went up from His nostrils,

And devouring pfire from His mouth;

Coals were kindled by it.

10He qbowed the heavens also, and came down

With rdarkness under His feet.

11He rode upon a cherub, and flew;

And He 4was seen supon the wings of the wind.

12He made tdarkness canopies around Him,

Dark waters and thick clouds of the skies.

13From the brightness before Him

Coals of fire were kindled.

14“The LORD uthundered from heaven,

And the Most High uttered His voice.

15He sent out varrows and scattered them;

Lightning bolts, and He vanquished them.

16Then the channels of the sea wwere seen,

The foundations of the world were uncovered,

At the xrebuke of the LORD,

At the blast of the breath of His nostrils.

17“Hey sent from above, He took me,

He drew me out of many waters.

18He delivered me from my strong enemy,

From those who hated me;

For they were too strong for me.

19They confronted me in the day of my calamity,

But the LORD was my zsupport.

20a He also brought me out into a broad place;

He delivered me because He bdelighted in me.

21“Thec LORD rewarded me according to my righteousness;

According to the dcleanness of my hands

He has recompensed me.

22For I have ekept the ways of the LORD,

And have not wickedly departed from my God.

23For all His fjudgments were before me;

And as for His statutes, I did not depart from them.

24I was also gblameless before Him,

And I kept myself from my iniquity.

25Therefore hthe LORD has 5recompensed me according to my righteousness,

According to 6my cleanness in His eyes.

26“With ithe merciful You will show Yourself merciful;

With a blameless man You will show Yourself blameless;

27With the pure You will show Yourself pure;

And jwith the devious You will show Yourself shrewd.

28You will save the khumble7 people;

But Your eyes are on lthe haughty, that You may bring them down.

29“For You are my mlamp, O LORD;

The LORD shall enlighten my darkness.

30For by You I can run against a troop;

By my God I can leap over a nwall.

31As for God, oHis way is perfect;

p The word of the LORD is proven;

He is a shield to all who trust in Him.

32“For qwho is God, except the LORD?

And who is a rock, except our God?

338 God is my rstrength and power,

And He smakes 9my way tperfect.

34He makes 10my feet ulike the feet of deer,

And vsets me on my high places.

35He teaches my hands 11to make war,

So that my arms can bend a bow of bronze.

36“You have also given me the shield of Your salvation;

Your gentleness has made me great.

37You wenlarged my path under me;

So my feet did not slip.

38“I have pursued my enemies and destroyed them;

Neither did I turn back again till they were destroyed.

39And I have destroyed them and wounded them,

So that they could not rise;

They have fallen xunder my feet.

40For You have yarmed me with strength for the battle;

You have 12subdued under me zthose who rose against me.

41You have also 13given me the anecks of my enemies,

So that I destroyed those who hated me.

42They looked, but there was none to save;

Even bto the LORD, but He did not answer them.

43Then I beat them as fine cas the dust of the earth;

I trod them dlike dirt in the streets,

And I 14spread them out.

44“Youe have also delivered me from the 15strivings of my people;

You have kept me as the fhead of the nations.

g A people I have not known shall serve me.

45The foreigners submit to me;

As soon as they hear, they obey me.

46The foreigners fade away,

And 16come frightened hfrom their hideouts.

47“The LORD lives!

Blessed be my Rock!

Let God be exalted,

The iRock of my salvation!

48It is God who avenges me,

And jsubdues the peoples under me;

49He delivers me from my enemies.

You also lift me up above those who rise against me;

You have delivered me from the kviolent man.

50Therefore I will give thanks to You, O LORD, among lthe Gentiles,

And sing praises to Your mname.

51“ Hen is the tower of salvation to His king,

And shows mercy to His oanointed,

To David and phis descendants forevermore.”

2 Samuel 23

David’s Last Words

1Now these are the last words of David.

Thus says David the son of Jesse;

Thus says athe man raised up on high,

b The anointed of the God of Jacob,

And the sweet psalmist of Israel:

2“Thec Spirit of the LORD spoke by me,

And His word was on my tongue.

3The God of Israel said,

d The Rock of Israel spoke to me:

‘He who rules over men must be just,

Ruling ein the fear of God.

4And fhe shall be like the light of the morning when the sun rises,

A morning without clouds,

Like the tender grass springing out of the earth,

By clear shining after rain.’

5“Although my house is not so with God,

g Yet He has made with me an everlasting covenant,

Ordered in all things and secure.

For this is all my salvation and all my desire;

Will He not make it increase?

6But the sons of rebellion shall all be as thorns thrust away,

Because they cannot be taken with hands.

7But the man who touches them

Must be 1armed with iron and the shaft of a spear,

And they shall be utterly burned with fire in their place.”

David’s Mighty Men

(1 Chr. 11:10–47)

8These are the names of the mighty men whom David had: 2Josheb-Basshebeth the Tachmonite, chief among 3the captains. He was called Adino the Eznite, because he had killed eight hundred men at one time.

9And after him was hEleazar the son of 4Dodo, the Ahohite, one of the three mighty men with David when they defied the Philistines who were gathered there for battle, and the men of Israel had retreated.

10He arose and attacked the Philistines until his hand was iweary, and his hand stuck to the sword. The LORD brought about a great victory that day; and the people returned after him only to jplunder.

11And after him was kShammah the son of Agee the Hararite. lThe Philistines had gathered together into a troop where there was a piece of ground full of lentils. So the people fled from the Philistines.

12But he stationed himself in the middle of the field, defended it, and killed the Philistines. So the LORD brought about a great victory.

13Then mthree of the thirty chief men went down at harvest time and came to David at nthe cave of Adullam. And the troop of Philistines encamped in othe Valley of Rephaim.

14David was then in pthe stronghold, and the garrison of the Philistines was then in Bethlehem.

15And David said with longing, “Oh, that someone would give me a drink of the water from the well of Bethlehem, which is by the gate!”

16So the three mighty men broke through the camp of the Philistines, drew water from the well of Bethlehem that was by the gate, and took it and brought it to David. Nevertheless he would not drink it, but poured it out to the LORD.

17And he said, “Far be it from me, O LORD, that I should do this! Is this not qthe blood of the men who went in jeopardy of their lives?” Therefore he would not drink it. These things were done by the three mighty men.

18Now rAbishai the brother of Joab, the son of Zeruiah, was chief of 5another three. He lifted his spear against three hundred men, killed them, and won a name among these three.

19Was he not the most honored of three? Therefore he became their captain. However, he did not attain to the first three.

20Benaiah was the son of Jehoiada, the son of a valiant man from sKabzeel, 6who had done many deeds. tHe had killed two lion-like heroes of Moab. He also had gone down and killed a lion in the midst of a pit on a snowy day.

21And he killed an Egyptian, 7a spectacular man. The Egyptian had a spear in his hand; so he went down to him with a staff, wrested the spear out of the Egyptian’s hand, and killed him with his own spear.

22These things Benaiah the son of Jehoiada did, and won a name among three mighty men.

23He was more honored than the thirty, but he did not attain to the first three. And David appointed him uover his guard.

24vAsahel the brother of Joab was one of the thirty; Elhanan the son of Dodo of Bethlehem,

25wShammah the Harodite, Elika the Harodite,

26Helez the Paltite, Ira the son of Ikkesh the Tekoite,

27Abiezer the Anathothite, Mebunnai the Hushathite,

28Zalmon the Ahohite, Maharai the Netophathite,

29Heleb the son of Baanah (the Netophathite), Ittai the son of Ribai from Gibeah of the children of Benjamin,

30Benaiah a Pirathonite, Hiddai from the brooks of xGaash,

31Abi-Albon the Arbathite, Azmaveth the Barhumite,

32Eliahba the Shaalbonite (of the sons of Jashen), Jonathan,

33yShammah the 8Hararite, Ahiam the son of Sharar the Hararite,

34Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the son of zAhithophel the Gilonite,

359Hezrai the Carmelite, Paarai the Arbite,

36Igal the son of Nathan of aZobah, Bani the Gadite,

37Zelek the Ammonite, Naharai the Beerothite (armorbearer of Joab the son of Zeruiah),

38bIra the Ithrite, Gareb the Ithrite,

39and cUriah the Hittite: thirty-seven in all.

2 Samuel 24

David’s Census of Israel and Judah

(1 Chr. 21:1–6)

1Again athe anger of the LORD was aroused against Israel, and He moved David against them to say, b“Go, 1number Israel and Judah.”

2So the king said to Joab the commander of the army who was with him, “Now go throughout all the tribes of Israel, cfrom Dan to Beersheba, and count the people, that dI may know the number of the people.”

3And Joab said to the king, “Now may the LORD your God eadd to the people a hundred times more than there are, and may the eyes of my lord the king see it. But why does my lord the king desire this thing?”

4Nevertheless the king’s word 2prevailed against Joab and against the captains of the army. Therefore Joab and the captains of the army went out from the presence of the king to count the people of Israel.

5And they crossed over the Jordan and camped in fAroer, on the right side of the town which is in the midst of the ravine of Gad, and toward gJazer.

6Then they came to Gilead and to the land of Tahtim Hodshi; they came to hDan Jaan and around to iSidon;

7and they came to the stronghold of jTyre and to all the cities of the kHivites and the Canaanites. Then they went out to South Judah as far as Beersheba.

8So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days.

9Then Joab gave the sum of the number of the people to the king. lAnd there were in Israel eight hundred thousand valiant men who drew the sword, and the men of Judah were five hundred thousand men.

The Judgment on David’s Sin

(1 Chr. 21:7–17)

10And mDavid’s heart condemned him after he had numbered the people. So nDavid said to the LORD, o“I have sinned greatly in what I have done; but now, I pray, O LORD, take away the iniquity of Your servant, for I have pdone very foolishly.”

11Now when David arose in the morning, the word of the LORD came to the prophet qGad, David’s rseer, saying,

12“Go and tell David, ‘Thus says the LORD: “I offer you three things; choose one of them for yourself, that I may do it to you.” ’ ”

13So Gad came to David and told him; and he said to him, “Shall sseven3 years of famine come to you in your land? Or shall you flee three months before your enemies, while they pursue you? Or shall there be three days’ plague in your land? Now consider and see what answer I should take back to Him who sent me.”

14And David said to Gad, “I am in great distress. Please let us fall into the hand of the LORD, tfor His mercies are great; but udo not let me fall into the hand of man.”

15So vthe LORD sent a plague upon Israel from the morning till the appointed time. From Dan to Beersheba seventy thousand men of the people died.

16wAnd when the 4angel stretched out His hand over Jerusalem to destroy it, xthe LORD relented from the destruction, and said to the angel who was destroying the people, “It is enough; now restrain your hand.” And the angel of the LORD was by the threshing floor of 5Araunah the Jebusite.

17Then David spoke to the LORD when he saw the angel who was striking the people, and said, “Surely yI have sinned, and I have done wickedly; but these sheep, what have they done? Let Your hand, I pray, be against me and against my father’s house.”

The Altar on the Threshing Floor

(1 Chr. 21:18–27)

18And Gad came that day to David and said to him, z“Go up, erect an altar to the LORD on the threshing floor of Araunah the Jebusite.”

19So David, according to the word of Gad, went up as the LORD commanded.

20Now Araunah looked, and saw the king and his servants coming toward him. So Araunah went out and bowed before the king with his face to the ground.

21Then Araunah said, “Why has my lord the king come to his servant?” aAnd David said, “To buy the threshing floor from you, to build an altar to the LORD, that bthe plague may be withdrawn from the people.”

22Now Araunah said to David, “Let my lord the king take and offer up whatever seems good to him. cLook, here are oxen for burnt sacrifice, and threshing implements and the yokes of the oxen for wood.

23“All these, O king, Araunah has given to the king.” And Araunah said to the king, “May the LORD your God daccept you.”

24Then the king said to Araunah, “No, but I will surely buy it from you for a price; nor will I offer burnt offerings to the LORD my God with that which costs me nothing.” So eDavid bought the threshing floor and the oxen for fifty shekels of silver.

25And David built there an altar to the LORD, and offered burnt offerings and peace offerings. fSo the LORD heeded the prayers for the land, and gthe plague was withdrawn from Israel.

2 Samuel Commentaries

2 Samuel 1

1:1—3:5 David ascends to the kingship of Judah.

1:1 the death of Saul. Second Samuel 1:1–14 begins where 1 Sam. 31:1–13 ends, with the death of Saul (cf. 1 Chr. 10:1–12). Amalekites. The mention of these people serves as a reminder of David’s obedience to the Lord (1 Sam. 30:1–31) and Saul’s disobedience (1 Sam. 15:1–33). See notes on Ex. 17:8–16. Ziklag. See notes on 1 Sam. 27:6; 30:1. This town was not so completely sacked and destroyed that David and his 600 men with their families could not stay there.

1:2 clothes torn and dust on his head. This was a common cultural sign of anguish and mourning over a death. Cf. 15:32; 1 Sam. 4:12.

1:4–12 See 1 Sam. 31:1–13; 1 Chr. 10:1–12.

1:6 chariots and horsemen. Chariots and horsemen were a symbol of power and strength (cf. Ex. 14:9; 1 Sam. 8:11; 13:5; 2 Sam. 8:4; 1 Kin. 4:26; 9:19; 10:26; 1 Chr. 19:6; 2 Chr. 1:14; 9:25; 12:3; 16:8; Dan. 11:40). The Philistines were in pursuit of Saul with an abundant number of warriors, making Saul’s escape hopeless.

1:8 Amalekite. The man claiming to have killed Saul was from among the people whom David recently slaughtered (v. 1), whom God wanted eliminated (Ex. 17:14; 1 Sam. 15:3), and who would plague Israel for generations (Ex. 17:16) due to Saul’s disobedience (1 Sam. 15:9–11).

1:10 killed him. The Amalekite claimed responsibility for Saul’s death, saying that Saul was still alive when he found him. However, 1 Sam. 31:3–6 makes it clear that Saul died by falling on his own sword, not by the hand of the Amalekite. Thus, this man, who may have witnessed Saul’s suicide, claimed to have killed Saul when in reality he had only reached his body before the Philistines and had fabricated the story to ingratiate himself with the new king by killing his enemy and by bringing Saul’s crown and bracelet to David. The crown and bracelet in the hands of the Amalekite show that he was the first to pass by the body of Saul.

1:12 mourned and wept and fasted. David demonstrates genuine, heartfelt grief for the death of Saul and Jonathan by mourning and weeping, as well as fasting, which were common ways to demonstrate grief (cf. Esth. 4:3; Joel 2:12).

1:14 the LORD’s anointed. Despite Saul’s many attempts on David’s life, David would not allow himself to see Saul as just a mere man or human monarch; he remained “the LORD’s anointed,” who occupied a sacred role before God (cf. 1 Sam. 24:1–15; 26:1–20).

1:15 execute him! This most certainly came as a great surprise to the Amalekite, for he intended to win the favor of David by saying he had killed Saul. This story is very similar to that of the men who later killed Ishbosheth, thinking they would be able to endear themselves to David (4:5–12).

1:16 Your blood is on your own head. David executed the Amalekite on the basis of his own testimony, not on the basis of the truthfulness of his story.

1:17 lamentation. David chose to have both Saul and his noble son Jonathan remembered through this lamentation, which would be taught to all Israel as a national war song.

1:18 the Song of the Bow. This was the title of the poem in which the word “Bow” may have been chosen with reference to Jonathan, whose bow is mentioned in v. 22. Book of Jasher. A poetic collection of Israel’s wars in which Israel’s events and great men were commemorated (cf. Josh. 10:13).

1:19 The beauty of Israel. Lit. the gazelle or antelope of Israel, the chosen symbol of youthful elegance and symmetry, most likely referring to Jonathan. Thus, the song began and ended with Saul’s noble son (vv. 25, 26). high places. These were open-air worship sites generally established at high elevations. In this case the high place was Mt. Gilboa, where Saul had died. How the mighty have fallen! They were not only Israel’s slain “beauty,” but Saul and Jonathan were mighty men who had fallen in battle. This phrase is repeated as a refrain in vv. 25 and 27.

1:20 Gath…Ashkelon. Two chief cities which together could represent all of the Philistine territory. Gath was situated in the eastern part of the Philistine territory, while Ashkelon was in the W by the sea. David did not want the Philistines to rejoice at the calamities of Israel as Israel had rejoiced at the defeat of the Philistines (1 Sam. 18:7).

1:21 no dew nor rain. David spoke a curse, seeking the absence of dew or rain upon the mountain where Saul and Jonathan died. not anointed with oil. It was necessary in those times to anoint a shield with oil (cf. Is. 21:5) to prevent the leather from being hard and cracked. But there on Mt. Gilboa lay the shield of Saul dried out, a symbol of defeat and death.

1:22 bow…sword. These two weapons were used by Saul and Jonathan with much power, accuracy, and effectiveness. It was also with the bow that Jonathan helped David escape Saul’s wrath (1 Sam. 20:35–42).

1:23 beloved. This generous commendation, including Saul who was seeking to kill David, showed David’s gracious, forgiving attitude—a model of gracious love (cf. Matt. 5:43–48).

1:26 Surpassing the love of women. The bond between David and Jonathan was strong. However, this does not mean that their friendship was necessarily superior to the bond of love between a man and a woman. The commitment shared between the two of them was a noble, loyal, and selfless devotion (cf. 1 Sam. 18:3), which neither of them had ever felt for a woman. Unlike love between a man and a woman in which a sexual element is part of the strong attraction, this love between these two men had no such sexual feature, yet was compellingly strong.

1:27 weapons of war. A figurative expression referring to Saul and Jonathan.

2 Samuel 2

2:1 David inquired of the LORD. After the death of Saul, David could move about the land freely as the Lord directed him. A contrast can be seen between Saul, who had inquired of the Lord and the Lord would not answer (cf. 1 Sam. 28:6) and David, who also inquired of the Lord and the Lord gave him direction. cities of Judah. David sought guidance from the Lord as to where to start his reign. David first asked if he should begin in the southern area of Judah. The Lord responded affirmatively and thus David sought for a more precise destination. The nucleus of David’s future government would come from the cities of Judah. Hebron. With the highest elevation of any town in Judah, the city was strategically chosen to be the initial location of David’s rule over Israel. Hebron is located 20 mi. SSW of Jerusalem. Abraham had located there long before (Gen. 13:18), and later Hebron had been given to Caleb (Josh. 14:13, 14; Judg. 1:20) when Israel occupied the land after the wilderness wanderings.

2:2 Ahinoam…Abigail. Abigail became David’s wife after the death of Nabal (cf. 1 Sam. 25:40–44).

2:4 anointed David king. David had already been privately anointed king by Samuel (cf. 1 Sam. 16:3). This anointing recognized his rule in the southern area of Judah. Later he would be anointed as king over all Israel (cf. 2 Sam. 5:3). men of Jabesh Gilead. Jabesh, a city of Israel E of the Jordan, demonstrated its loyalty to Saul by giving him a proper burial (cf. 1 Sam. 31:11–13).

2:7 your master Saul is dead. David referred to Saul as “your master” so as not to antagonize the men of Jabesh Gilead. He sought to win Israel over to his side, not force them into submission.

2:8 Abner. Abner, cousin of Saul and general of his army (1 Sam. 14:50, 51), did not desire to follow the Lord’s new anointed king, but placed Ishbosheth on the throne, causing tension between Judah and the rest of the tribes in Israel. Ishbosheth. His name means “man of shame.” Saul’s only surviving son was placed as king over the northern tribes of Israel and the eastern ones across the Jordan. Mahanaim. A town in Gilead to the E of the Jordan River. Ishbosheth established himself there and reigned for two years in this city. This was the same city where Jacob saw the angels while on his way to Penuel (Gen. 32:2). It was appointed to be a Levitical city from the territory of Gad (Josh. 21:28; 1 Chr. 6:80). It later became the haven for David while fleeing from Absalom (17:24, 27; 19:32; 1 Kin. 2:8), because likely it was well fortified (cf. 18:24).

2:9 king over Gilead…all Israel. Ishbosheth’s power seemed more solidified in the land of Gilead (E of the Jordan) than in the rest of Israel.

2:10 the house of Judah. A natural opposition arose between the tribe of Judah and the rest of Israel since Judah was under the reign of David, while the rest of Israel recognized the reign of Ishbosheth.

2:11 seven years and six months. Several years passed before Ishbosheth assumed the throne of Israel, so that Ishbosheth’s two year reign came at the end of David’s 7 year and 6 month reign over Judah. It must have taken Ishbosheth about 5 years to regain the northern territory from the Philistines.

2:12 Gibeon. During the time of Joshua, Gibeon was a very important city (Josh. 10:2). Its people probably had sided with David because Saul had broken a treaty with the Gibeonites and acted treacherously toward them (21:1).

2:13 Joab the son of Zeruiah. Joab was the leader of David’s army and thus led the men against Abner. Although Ishbosheth and David sat on the thrones of their respective territories, Joab and Abner truly had wielded the power and control by leading the military forces. Zeruiah was the sister of David (cf. 1 Chr. 2:16).

2:14 the young men…compete. Rather than all-out war, Abner proposed a representative contest between champions on behalf of the opposing armies. Because all 24 of the contestants lay fallen and dying in combat (vv. 15, 16), the contest settled nothing, but excited passions so that a battle between the two armies ensued (v. 17).

2:18 Abishai. Brother of Joab, he was an aide to David throughout his rise to power. Abishai was with David in the camp of Saul when David had opportunity to kill Saul and encouraged the murder of Saul, which David would not allow (cf. 1 Sam. 26:6–9). Asahel. Another brother of Joab, Asahel was single-minded with dogged determination; though he was extremely fleet-footed, his determination would prove to be fatal (v. 23).

2:21 take his armor. To gain the armor of the enemy general, Abner, who was fleeing the defeat, would be to possess the greatest trophy. Asahel was ambitious to get it, while Abner kept warning him and suggested he take the armor of some other soldier for his trophy, since he was not able to defeat Abner.

2:22 How then could I face your brother Joab? Abner sought to spare Asahel so as to avoid unnecessary vengeance from Joab or David. Abner tried to give Asahel reasons to stop his pursuit, but Asahel was determined. Abner did not wish to strike down Asahel, but Asahel refused to listen, so he was forced to stop his effort with a fatal back stab by the blunt end of his spear.

2:26 Shall the sword devour forever? As Abner had earlier proposed that the hostilities begin, he now proposed that they cease.

2:29 Bithron. After the death of Asahel, Abner moved through this gorge as he approached Mahanaim (see note on 2:8).

2 Samuel 3

3:1 a long war. The conflict between Ishbosheth and David did not end in quick victory. There was a gradual transfer of power from the house of Saul to the house of David (v. 10) that lasted at least through the two-year reign of Ishbosheth and maybe longer.

3:2–5 See 1 Chr. 3:1–4.

3:2 Amnon. He raped and defiled his half-sister Tamar and later, by the command of Absalom, was killed for his crime (13:1–39).

3:3 Chileab. He apparently died before he was able to enter into position to contend for the throne, for nothing more is said about him. This child was born to David by the wife whom David had taken upon the death of Nabal (see 1 Sam. 25:3). Absalom. Lit. “My Divine Father Is Peace” or “Divine Father of Peace.” Absalom was the son of Maacah who was a Geshurite princess from a region in Syria, not Israel. David may have married her as part of a diplomatic agreement made with Talmai, the Geshurite king, to give David an ally N of Ishbosheth. Later Absalom, in fear of his life, fled to Geshur (13:37, 38).

3:4 Adonijah. He was a prominent figure in the contention for David’s throne at the end of his reign (1 Kin. 1, 2), but was assassinated, allowing the throne to be given to Solomon (1 Kin. 2:25). Haggith was probably married to David after his accession to the throne. Shephatiah…Abital. Shephatiah means “The Lord Judges.” Abital means “My Divine Father is Dew” or “My Divine Father of Dew.”

3:5 Eglah. Eglah is called the “wife of David.” This may be because she is the last of the list and serves to draw emphasis to David’s polygamy. The inclusion of these sons indicates all who would have been in contention for the throne. born to David. More children were born to David when he moved to Jerusalem (5:14).

3:6—5:16 David assumed the kingdom of all Israel by a similar progression of events as those which led to his assuming the throne of Judah. In both cases, a man comes seeking David’s favor (Amalekite, 1:1–13; Abner, 3:6–21). Both of these men are executed for their deeds (Amalekite, 1:14–16; Abner, 3:22–32). In both cases, this is followed by a lament of David (1:17–27; 3:33–39). Close to the middle of both accounts is a brief look at the anointing of David as king (over Judah, 2:1–7; over Israel, 5:1–5). After this, David and his men are successful in defeating their enemies (2:8–3:1; 5:6–12). Each section concludes with a list of the children born to David (Hebron, 3:2–5; Jerusalem, 5:13–16).

3:6 Abner was strengthening his hold. Abner was the military leader of the country and the one who had put Ishbosheth on the throne and whose power held him there. As time passed, Abner began to make his own move to take the throne.

3:7 Rizpah. By taking Rizpah, the concubine of Saul, Abner made a clear statement to the people that he would take the place of Saul as king over Israel. Going in to the king’s concubine was a statement of power and rightful claim to the throne (cf. 16:21, 22 in regard to Absalom). Ishbosheth reacted strongly against Abner, so Abner resented his reaction as an indignity and, compelled by revenge, determined to transfer all the weight of his influence and power to David’s side (vv. 9, 10).

3:8 dog’s head. This was another way to ask, “Am I a contemptible traitor allied with Judah?” This was a common expression to show disdain (1 Sam. 17:43). Abner used this opportunity to condemn Ishbosheth by reminding him that he would not have been in power had Abner himself not placed him there.

3:9 as the LORD has sworn to him. Abner seemed to demonstrate the knowledge that David was to be the next king of Israel as God had sworn to David (1 Sam. 13:14; 15:28; 24:20).

3:10 transfer the kingdom. Part of Saul’s kingdom had already been transferred to David, namely Judah; however, Abner vowed to complete the process by helping David obtain the rest of the kingdom. Dan to Beersheba. This was an expression meaning the whole country (cf. Judg. 20:1), i.e., from Dan in the N to Beersheba in the S.

3:12 Whose is the land? Though Abner’s language (vv. 9, 10) implied the conviction that in supporting Ishbosheth he had been going against God’s purpose of conferring the sovereignty of the kingdom on David, this acknowledgment was no justification of his motives. He selfishly wanted to be on the winning side and to be honored as the one who brought all the people under David’s rule.

3:13 Michal, Saul’s daughter. David requested Michal for two reasons. One, it would right the wrong Saul had committed toward David by having given Michal, who was David’s wife and who loved him (1 Sam. 18:20, 28), to another man (1 Sam. 25:44). Two, it would serve to strengthen David’s claim to the throne of all Israel by inclining some of Saul’s house to be favorable to his cause.

3:14 a hundred foreskins of the Philistines. David reminded Ishbosheth that he had not only paid the dowry to Saul for his daughter, 100 foreskins of the Philistines, but had delivered double the asking price (1 Sam. 18:25–27). Thus, Michal rightfully belonged to David.

3:16 Bahurim. Located just E of Jerusalem, it became the final location where Paltiel (cf. 1 Sam. 25:44) would see Michal. This was also the town of Shimei, the man who cursed David during his flight from Jerusalem before Absalom (16:5). David’s soldiers also found refuge in a well at Bahurim while being pursued by Absalom’s men (19:16).

3:17 elders of Israel. These men were the recognized leaders of the people serving as Ishbosheth’s advisers who would have been consulted when important decisions needed to be made (cf. 19:7).

3:18 My servant David. David is called “the LORD’s servant” more than 30 times in the OT. Abner’s words to the elders of Israel clearly recognized David as the servant of the Lord, thus having the right to the throne according to God’s sovereign will.

3:19 Benjamin. Abner gave special attention to the tribe of Benjamin, for they were Saul’s and Ishbosheth’s kinsmen (see 1 Sam. 9:1, 2).

3:21 covenant with you. This covenant moved beyond the personal agreement made between Abner and David and was operative on the national level, uniting both N and S. in peace. The repetition of this phrase in vv. 22, 23 serves to emphasize the fact that David sought to ensure peace with Abner. This also accentuates the fact that David was not involved in Abner’s death (vv. 26–30).

3:25 Abner…came to deceive you. It is ironic that Joab accused Abner of deception in spying on David in v. 25 when in v. 26 he deceived David by not telling him of his request to have Abner returned to Hebron. Joab used this deception to slay Abner out of personal vengeance for the death of his brother Asahel (v. 27; see 2:19–23).

3:26 well of Sirah. The only mention of this location is found here. The town was located about 2.5 mi. NW of Hebron.

3:27 in the stomach. Abner died in a similar manner to Joab’s brother Asahel, the man he had killed (2:23). However, Abner struck Asahel during battle (cf. 2:18–23) in self-defense, while, Joab murdered Abner to avenge the death of Asahel.

3:28 the blood of Abner. Since life is in the blood (cf. Gen. 9:4; Lev. 17:11, 14; Deut. 12:23), this expression refers to the life of Abner. David made it clear he had nothing to do with the murder of Abner, and David sought the Lord’s help to punish Joab for his evil deed (v. 39).

3:31 mourn. Joab was instructed to mourn for the death of Abner, as was the custom for commemorating the death of an individual. To further demonstrate David’s condemnation of the killing of Abner, he instructed “all the people” to mourn the death of Abner, including Joab and his men (vv. 32–34).

3:35–39 David’s feelings and conduct in response to Abner’s death tended not only to remove all suspicion of guilt from him, but even turned the tide of public opinion in his favor and paved the way for his reigning over all the tribes much more honorably than by the negotiations of Abner (3:17–19).

3:39 weak…harsh. David had not yet solidified his power enough to exact his own judgment without jeopardizing his command. He was still “weak” and needed time to consolidate his authority. Once that was accomplished, he no longer needed to fear the strength of Joab and Abishai, who were Zeruiah’s sons (2:18).

2 Samuel 4

4:1 lost heart…troubled. Lit. “his hands became weak or limp” (cf. 17:2; 2 Chr. 15:7). Ishbosheth and all of Israel realized that Abner had been the source of strength and stability for Israel. With Abner dead, Israel was troubled because Ishbosheth no longer had a leader for the army which secured him in power.

4:2 children of Benjamin. It is stressed that these men were of the tribe of Benjamin (vv. 2, 3), perhaps to show the friction within the house of Saul and his son Ishbosheth, and how the grab for power began once Abner was gone.

4:2, 3 Beeroth…Gittaim. Beeroth was a Canaanite town belonging to the tribe of Benjamin. Gittaim was also a village of the tribe of Benjamin.

4:4 Mephibosheth. He may be introduced here to demonstrate that his youth and physical handicap disqualified him from being considered for ruling Israel. He would have been only 12 years old at the time of Ishbosheth’s death. For the history of this man, see 9:6–13; 16:1–4; 19:24–30; 21:7.

2 Sam. 4:4

The City of David

4:5, 6 It was the custom to secure wheat for the soldiers under their command (v. 2) along with some pay. Under the pretense of that normal routine, they came and killed the king.

4:7 the plain. To avoid easy detection, the men traveled by way of the Arabah (cf. 2:29), i.e., the Jordan Valley. This plain extended about 30 mi. from Mahanaim to Hebron.

4:8 the LORD has avenged. The murderers of Ishbosheth came to David and proclaimed, “the LORD has avenged” David. However, as happened earlier to the Amalekite (1:2–15), the men were very surprised at the response of David. David did not see their deed as the Lord’s vengeance, but as murder of an innocent man.

4:9 the LORD…has redeemed my life from all adversity. A striking contrast is shown between David and the two murderers who claimed they were performing the Lord’s work by killing Ishbosheth. However, David praised the Lord for His providential work through Ishbosheth’s life and proclaimed the Lord’s deliverance; thus, David condemned the murderers of Ishbosheth and had them executed as he had done to the man who claimed to kill Saul (1:15, 16).

2 Samuel 5

5:1–3 See 1 Chr. 11:1–3.

5:1, 2 all the tribes of Israel. The term “all” is used 3 times (vv. 1, 3, 5) to emphasize that the kingdom established under King David was truly a united monarchy. The “elders” of Israel (v. 3), representing the “tribes” (v. 1), came to David at Hebron with the express purpose of submitting to his rule. Three reasons were given by the Israelites for wanting to make David king: 1) he was an Israelite brother (cf. Deut. 17:15); 2) he was Israel’s best warrior and commander; and 3) he had been chosen by the Lord to be the king of Israel.

5:3 King David made a covenant. David bound himself formally to certain obligations toward the Israelites, including their rights and responsibilities to one another and to the Lord (cf. 2 Kin. 11:17). As good as this covenant was, it did not end the underlying sense of separate identity felt by Israel and Judah as the revolt of Sheba (20:1) and the dissolution of the united kingdom under Rehoboam (1 Kin. 12:16) would later demonstrate. they anointed David. David’s third anointing (2:4; 1 Sam. 16:13) resulted in the unification of the 12 tribes under his kingship.

5:5 Israel and Judah. The united kingdom was still known by its two component parts.

5:6–10 See 1 Chr. 11:4–9.

5:6 Jerusalem. This city is mentioned in the Bible more than any other (from Gen. 14:18 to Rev. 21:10). The city was located in the territory of Benjamin, near the northern border of Judah and was excellently fortified because of its elevation and the surrounding deep valleys, which made it naturally defensible on 3 sides. In addition, it had a good water supply, the Gihon spring, and was close to travel routes for trade. The city had earlier been conquered by Judah (Judg. 1:8), but neither Judah nor Benjamin had been successful in permanently dislodging the Jebusite inhabitants (Josh. 15:33; Judg. 1:21). By taking Jerusalem, David was able to eliminate the foreign wedge between the northern and southern tribes and to establish his capital. Jebusites. A people of Canaanite descent (Gen. 10:16–18). Since the earlier inhabitants of Jerusalem were Amorites (Josh. 10:5), it seems that the Jebusites took control of Jerusalem after the time of the Israelite conquest. the blind and the lame. The Jebusites taunted the Israelites and mocked the power of David by boasting that the blind and the lame could defend Jerusalem against him.

5:7 stronghold of Zion. This is the first occurrence of “Zion” in the Bible and the only one in 1 and 2 Samuel. Referring here to the Jebusite citadel on the southeastern hill, the name was also later used of the temple mount (Is. 10:12) and of the entire city of Jerusalem (Is. 28:16). City of David. Both Bethlehem, David’s birthplace (Luke 2:4), and Jerusalem, David’s place of reign, were called by this title.

5:8 water shaft. A tunnel that channeled the city’s water supply from the Gihon spring outside the city walls on the E side into the citadel.

5:9 Millo. Lit. “filling.” Stone-filled terraces were built to serve as part of Jerusalem’s northern defenses, since the city was most open to attack from that direction.

5:11–16 See 1 Chr. 14:1–7.

5:11 Hiram king of Tyre. Tyre was a Phoenician port city about 35 mi. N of Mt. Carmel and 25 mi. S of Sidon. During the latter part of David’s reign and much of Solomon’s, the friendly Hiram traded building materials for agricultural products. He also provided craftsmen to build David’s palace, indicating how the long war had brought the nation to a low place where there were few good artisans. Psalm 30 could possibly refer to the dedication of this house or to the temporary shelter for the ark in Jerusalem (6:17).

5:12 the LORD had established him as king. Witnessing God’s evident blessing on his life, David recognized the Lord’s role in establishing his kingship.

5:13 more concubines and wives. The multiplication of David’s wives and concubines was in direct violation of Deut. 17:17. These marriages probably (cf. 2 Sam. 3:3) reflected David’s involvement in international treaties and alliances that were sealed by the marriage of a king’s daughter to the other participants in the treaty. This cultural institution accounted for some of David’s and many of Solomon’s wives (see 1 Kin. 11:1–3). In each case of polygamy in Scripture, the law of God was violated and the consequences were negative, if not disastrous.

5:17—8:18 This section is bracketed by the descriptions of David’s military victories (5:17–25; 8:1–14). In between (6:1–7:29), David’s concern for the ark of the covenant and a suitable building to house it are recounted.

5:17–23 See 1 Chr. 14:8–17.

5:17 Philistines. The Philistines had remained quiet neighbors during the long civil war between the house of Saul and David, but, jealous of the king who has consolidated the nation, they resolved to attack before his government was fully established. Realizing that David was no longer their vassal, they took decisive military action against his new capital of Jerusalem.

5:18 Valley of Rephaim. Lit. “the valley of the giants.” It was a plain located SW of Jerusalem on the border between Judah and Benjamin (Josh. 15:1, 8; 18:11, 16), where fertile land produced grain that provided food for Jerusalem and also attracted raiding armies.

5:20 Baal Perazim. The image seen in this name (see marginal note) was that of flooding waters breaking through a dam as David’s troops had broken through the Philistine assault.

5:21 images. The idols that the Philistines had taken into battle to assure them of victory were captured by the Israelites and burned (1 Chr. 14:12).

5:24 the sound of marching. The leaves of this tree would rustle at the slightest movement of air, much of which would be generated by a large army marching.

5:25 Geba…Gezer. Geba was located about 5 mi. N of Jerusalem and Gezer was about 20 mi. W of Geba. David drove the Philistines out of the hill country back to the coastal plain.

2 Samuel 6

6:1–11 See 1 Chr. 13:1–14.

6:2 Baale Judah. Lit. “lords of Judah.” Also known as Kirjath Jearim (1 Sam. 7:1, 2), this town was located about 10 mi. W of Jerusalem. ark of God. The ark of the covenant represented the glorious reputation and gracious presence of the Lord to Israel. the Name. See note on Deut. 12:5. LORD of Hosts. See note on 1 Sam. 1:3.

6:3 new cart. The Philistines had used a cart to transport the ark (1 Sam. 6:7). But the OT law required that the sacred ark be carried by the sons of Kohath (Num. 3:30, 31; 4:15; 7:9), using the poles prescribed (Ex. 25:12–15). house of Abinadab. See 1 Sam. 7:1. Uzzah and Ahio. Descendants of Abinadab, possibly his grandsons.

6:6–8 See 1 Chr. 13:9–12.

6:7 for his error. No matter how innocently it was done, touching the ark was in direct violation of God’s law and was to result in death (see Num. 4:15). This was a means of preserving the sense of God’s holiness and the fear of drawing near to Him without appropriate preparation.

6:8 David became angry. Probably anger directed at himself because the calamity resulted from David’s own carelessness. He was confused as to whether to carry on the transportation of the ark to Jerusalem (v. 9) and would not move it, fearing more death and calamity might come on him or the people (v. 10). It is likely that he waited to see the wrath of God subside before moving the ark.

6:10 Obed-Edom the Gittite. Lit. “servant of Edom.” The term “Gittite” can refer to someone from the Philistine city of Gath, but here it is better to see the term related to Gath Rimmon, one of the Levitical cities (cf. Josh. 21:24, 25). Obed-Edom is referred to as a Levite in Chronicles (1 Chr. 15:17–25; 16:5, 38; 26:4, 5, 8, 15; 2 Chr. 25:24).

6:12–19 See 1 Chr. 15:25—16:3.

6:12 blessed…because of the ark. During the 3 months when the ark remained with Obed-Edom, the Lord blessed his family. In the same way God had blessed Obed-Edom, David was confident that with the presence of the ark, the Lord would bless his house in ways that would last forever (7:29).

6:13 bearing the ark. In David’s second attempt to bring the ark to Jerusalem, it was transported in the manner prescribed by OT law. See note on v. 3. six paces. I.e., after the first 6 steps, not after every 6 steps.

6:14 David danced before the LORD. Cf. Ps. 150:4. The Hebrews, like other ancient and modern people, had their physical expressions of religious joys as they praised God. linen ephod. See 1 Sam. 2:18.

6:16 Michal…despised him. Michal’s contempt for David is explained by her sarcastic remark in v. 20. She considered David’s unbridled, joyful dancing as conduct unbefitting for the dignity and gravity of a king because it exposed him in some ways.

6:17 tabernacle. David had made a tent for the ark of the covenant until a permanent building for it could be built. Psalm 30 could refer possibly to this tent or to David’s own home (5:11, 12).

6:20 bless his household. David desired the same inevitable success from the Lord as experienced in the household of Obed-Edom (see v. 11). The attitude of Michal aborted the blessing at that time, but the Lord would bless David’s house in the future (7:29). uncovering. A derogatory reference to the priestly attire that David wore (v. 14) in place of his royal garments.

6:21 before the LORD. David’s actions were for the delight of the Lord, not for the maidens.

6:22 humble in my own sight. David viewed himself with humility. It is the humble whom the Lord will exalt (cf. 1 Sam. 7:7, 8).

6:23 Michal…had no children. Whether David ceased to have marital relations with Michal or the Lord disciplined Michal for her contempt of David, Michal bore no children. In OT times, it was a reproach to be childless (1 Sam. 1:5, 6). Michal’s childlessness prevented her from providing a successor to David’s throne from the family of Saul (cf. 1 Sam. 15:22–28).

2 Samuel 7

7:1–17 See 1 Chr. 17:1–15. These verses record the establishment of the Davidic Covenant, God’s unconditional promise to David and his posterity. While not called a covenant here, it is later (23:5). This promise is an important key to understanding God’s irrevocable pledge of a king from the line of David to rule forever (v. 16). It has been estimated that over 40 individual biblical passages are directly related to these verses (cf. Pss. 89; 110; 132); thus, this text is a major highlight in the OT. The ultimate fulfillment comes at Christ’s second advent when He sets up His millennial kingdom on earth (cf. Ezek. 37; Zech. 14; Rev. 19). This is the fourth of 5 irrevocable, unconditional covenants made by God. The first 3 include: 1) the Noahic Covenant (Gen. 9:8–17); 2) the Abrahamic Covenant (Gen. 15:12–21); and 3) the Levitic or Priestly Covenant (Num. 3:1–18; 18:1–20; 25:10–13). The New Covenant, which actually provided redemption, was revealed later through Jeremiah (Jer. 31:31–34) and accomplished by the death and resurrection of Jesus Christ. See note on Matt. 26:28.

7:1 dwelling in his house. See 5:11. David’s palace was built with help from Hiram of Tyre. Since Hiram did not become king of Tyre until around 980 B.C., the events narrated in this chapter occurred in the last decade of David’s reign. rest from all his enemies. David had conquered all the nations that were around Israel. See 8:1–14 for the details which occur prior to 2 Sam. 7.

7:2 Nathan. Mentioned here for the first time, Nathan played a significant role in chap. 12 (confronting David’s sin with Bathsheba) and 1 Kin. 1 (upsetting Adonijah’s plot to usurp the throne from Solomon). inside tent curtains. See note on 6:17.

7:3 Go, do. Nathan the prophet encouraged David to pursue the noble project he had in mind and assured him of the Lord’s blessing. However, neither David nor Nathan had consulted the Lord.

7:4–16 The Lord revealed His will to Nathan in this matter, to redirect the best human thoughts of the king.

7:5 Would you build a house. Verses 5–7 are framed by two questions asked by the Lord, both of which pertain to building a temple for Him. The first question, asking if David was the one who should build the temple, expected a negative answer (see 1 Chr. 17:4). According to 1 Chr. 22:8; 28:3, David was not chosen by God to build the temple because he was a warrior who had shed much blood.

7:7 Why have you not built Me a house? The second question, asking if the Lord had ever commanded any leader to build a temple for His ark, also expected a negative answer. So, contrary to Nathan’s and David’s intentions and assumptions, God did not want a house at that time and did not want David to build one.

7:8–16 a great name. These verses state the promises the Lord gave to David. Verses 8–11a give the promises to be realized during David’s lifetime. Verses 11b–16 state the promises that would be fulfilled after David’s death. During David’s lifetime, the Lord: 1) gave David “a great name” (see note on Gen. 12:2); 2) appointed a place for Israel; and 3) gave David “rest” from all his enemies. After David’s death, the Lord gave David: 1) a son to sit on his national throne, whom the Lord would oversee as a father with necessary chastening, discipline, and mercy (Solomon); and 2) a Son who would rule a kingdom that will be established forever (Messiah). This prophecy referred in its immediacy to Solomon and to the temporal kingdom of David’s family in the land. But in a larger and more sublime sense, it refers to David’s greater Son of another nature, Jesus Christ (cf. Heb. 1:8).

7:11 the LORD…will make you a house. Although David desired to build the Lord a “house,” i.e., a temple, instead it would be the Lord who would build David a “house,” i.e., a dynasty.

7:12 your seed. According to the rest of Scripture, it was the coming Messiah who would establish David’s kingdom forever (see Is. 9:6, 7; Luke 1:32, 33).

7:14 his Father…My son. These words are directly related to Jesus the Messiah in Heb. 1:5. In Semitic thought, since the son had the full character of the father, the future seed of David would have the same essence of God. That Jesus Christ was God incarnate is the central theme of John’s gospel (see Introduction to John). If he commits iniquity. As a human father disciplines his sons, so the Lord would discipline the seed, if he committed iniquity. This has reference to the intermediary seed until Messiah’s arrival (any king of David’s line from Solomon on). However, the ultimate Seed of David will not be a sinner like David and his descendants were, as recorded in Samuel and Kings (see 2 Cor. 5:21). Significantly, Chronicles, focusing more directly on the Messiah, does not include this statement in its record of Nathan’s words (1 Chr. 17:13).

7:15 This is an expression of the unconditional character of the Davidic Covenant. The Messiah will come to His glorious, eternal Kingdom and that promise will not change.

7:16 your house…your kingdom…Your throne. Luke 1:32b, 33 indicates that these 3 terms are fulfilled in Jesus, “…and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end.” forever. This word conveys the idea of 1) an indeterminately long time or 2) into eternity future. It does not mean that there cannot be interruptions, but rather that the outcome is guaranteed. Christ’s Davidic reign will conclude human history.

7:18–29 See 1 Chr. 17:16–27. David prayed with awe and thanksgiving over God’s sovereign claim to bestow the divine blessing on his seed and nation.

7:18 sat before the LORD. I.e., before the ark of the covenant in the temporary tent. Who am I. David was overwhelmed by the Lord’s promise that He would bring His kingdom through David’s seed. In vv. 18–29, David referred to himself 10 times as “your servant” (vv. 19, 20, 21, 25, 26, 27, 28, 29), acknowledging his God-given title, “My servant David” (v. 5).

7:19 a great while to come. David recognized that the Lord had spoken about the distant future, not only about his immediate descendant, Solomon. the manner of man. Lit. “and this is the law of man.” This statement is better taken as a declaration rather than a question, with the idea being that God’s covenant promise is for an eternal kingdom, whereby the whole world of man shall be blessed, through the coming seed of David. The Davidic Covenant is thus a grant, conferring powers, rights, and privileges to David and his seed for the benefit of mankind, a promise that left David speechless (vv. 20–22).

7:23 Your people…Your land. David is remembering aspects of the Abrahamic Covenant (cf. Gen. 12, 15, 17). Israel. In vv. 18–21, David praised the Lord for His favor to him. In vv. 22–24, David praised the Lord for the favor shown to the nation of Israel (cf. Deut. 7:6–11).

2 Sam. 7:24

The Kingdom of David

The vast extent of David’s ancient kingdom

7:25 the word…You have spoken. In vv. 25–29, David prayed for the fulfillment of the divine promise spoken to him.

7:26–29 Your words are true. David’s prayer indicated that he fully accepted by faith the extraordinary, irrevocable promises God made to David as king and to Israel as a nation.

2 Samuel 8

8:1–14 These verses outline the expansion of David’s kingdom under the hand of the Lord (vv. 6, 14). Israel’s major enemies were all defeated as David’s kingdom extended N, S, E, and W. See 1 Chr. 18:1–13. This conquering occurred before the event of chap. 7 (see 7:1).

8:1 Philistines…subdued. David’s first priority was to deal with the Philistines to the W, whom he quickly defeated and subjugated (see 5:25). Metheg Ammah. Note the marginal reference. Probably a reference to the “chief city” of the Philistines, Gath (cf. 1 Chr. 18:1). He defeated his enemies to the W.

8:2 Moab. David also defeated the Moabites who dwelt in Transjordan, E of the Dead Sea. This represented a change from the good relationship David once enjoyed with the Moabite royalty (cf. 1 Sam. 22:3, 4). He defeated his enemies to the E. he measured off. This could mean that David spared the young Moabites (whose height was approximately one cord) and executed the adults (whose height was two cords) or that one out of 3 rows of soldiers was arbitrarily chosen to be spared from execution. Such was a common practice of eastern kings in dealing with deadly enemies.

8:3–8 He defeated his enemies to the N. David had already defeated the Amalekites to the S (1 Sam. 30:16, 17).

8:3 Hadadezer. Lit. “Hadad (the personal name of the Canaanite storm god) is my help.” Psalm 60 was written to commemorate this battle. Zobah. An Aramaean kingdom N of Damascus (cf. 1 Sam. 14:47). River Euphrates. I.e., the most southwesterly point of the Euphrates River around the city of Tiphsah.

8:4 seven hundred. The reading of “7,000” in 1 Chr. 18:4 is preferable, as per marginal note. See note on 1 Chr. 18:4. hamstrung all the chariot horses. Hamstringing the horses disabled them from military action by cutting the back sinews of the hind legs (Josh. 11:6).

8:5 Syrians. I.e., Aramaeans, who were peoples located around the city of Damascus as well as in the area of Zobah.

8:7 shields of gold. Ceremonial or decorative insignias that were not used in battle, but for decoration.

8:8 bronze. First Chronicles 18:8 notes 3 towns belonging to Hadadezer which yielded bronze that was later used in the construction of the temple.

8:9 Toi king of Hamath. Hamath was another Aramaean territory located about 100 mi. N of Damascus. The king, Toi, was thankful to see his enemy Zobah crushed and desired to establish good relations with David. So he gave David gifts to indicate that he voluntarily submitted to him as his vassal.

8:12 Syria. See marginal reading of “Edom,” which is preferred. These were David’s enemies to the S.

8:13 a name. The Lord began to fulfill His promise of giving David a great name (see 7:9). Syrians. There is an alternate ms. reading that makes this a reference to David’s defeat of the Edomites, not the Syrians. This reading is supported by Ps. 60 and 1 Chr. 18:12. Valley of Salt. An area S of the Dead Sea.

8:15–18 See 1 Chr. 18:14–17. This is the record of the cabinet under David’s rule.

8:15 judgment and justice. David ruled his kingdom in a righteous manner, and in the future the “Messiah” will rule in a similar fashion (Is. 9:7; Jer. 23:5; 33:15).

8:16 Joab. David’s general (2:13; 1 Sam. 26:6). Jehoshaphat… recorder. The keeper of state records, and possibly the royal herald (1 Kin. 4:3).

8:17 Zadok the son of Ahitub. Zadok, meaning “righteous,” was a Levitical priest descended from Aaron through Eleazar (1 Chr. 6:3–8, 50–53), who, along with his house, was the fulfillment of the oracle by the man of God in 1 Sam. 2:35. Future sons of Zadok will be priests in the millennial kingdom of Messiah (Ezek. 44:15). Later, he became the only High-Priest in Solomon’s reign, fulfilling God’s promise to Phinehas (cf. Num. 25:10–13). Ahimelech the son of Abiathar. See 1 Sam. 22:20, which indicates that Abiathar is the son of Ahimelech. This is best accounted for by a scribal copying error (cf. 1 Chr. 18:16; 24:3, 6, 31). Abiathar was David’s priest along with Zadok (15:24, 35; 19:11). Abiathar traced his lineage through Eli (1 Kin. 2:27) to Ithamar (1 Chr. 24:3). With Abiathar’s removal (1 Kin. 2:26, 27), God’s curse on Eli was completed (1 Sam. 2:33), and God’s promise to Phinehas of Eleazar’s line was fulfilled (cf. Num. 25:10–13; 1 Sam. 2:35). Seraiah was the scribe. His name means “The LORD prevails,” and he served as the official secretary of David.

8:18 Benaiah. His name means “The LORD builds,” and he served as the commander of David’s personal bodyguard. He later became the commander-in-chief of Solomon’s army (1 Kin. 2:34, 35; 4:4), after he killed Joab, David’s general (cf. 1 Kin. 2:28–35). Cherethites and the Pelethites. See note on 1 Sam. 30:14. chief ministers. Though the Heb. text referred to the sons of David as priests, the LXX referred to them as “princes of the court.” The latter reading is supported by 1 Chr. 18:17, which refers to David’s sons as “chief ministers at the king’s side.”

2 Samuel 9

9:1—20:26 These chapters begin with “the house of Saul” (9:1) and end with “Sheba…a Benjamite” (20:1). As with Saul, David is shown to be a failed king, albeit a repentant failure. It was only the grace and mercy of the Lord and His irrevocable covenant that kept David from being removed from the kingship, as Saul had been (cf. 7:15). The emphasis in this section is upon the troubles of David, troubles brought on by his own sin.

9:1 show him kindness for Jonathan’s sake. David continued to display loving loyalty toward Jonathan (1 Sam. 20:42) by ministering to the physical needs of his crippled son, Mephibosheth (cf. 4:4).

9:2 Ziba. A former servant of Saul, who is first mentioned here.

9:4 Machir the son of Ammiel. A man of wealth (see 17:27–29). Lo Debar. A city located in Gilead, E of the Jordan, about 10 mi. S of the Sea of Galilee.

9:6 Mephibosheth. See note on 4:4.

9:7 restore…the land of Saul your grandfather. The estate belonging to Saul was probably quite substantial. eat bread at my table. David desired to honor Mephibosheth by bringing him into the royal palace and providing for his daily needs (see 2 Kin. 25:29).

9:8 dead dog. A “dead dog” was considered contemptible and useless. Mephibosheth saw himself as such in that he knew that he had not merited David’s kindness and that there was no way for him to repay it. David’s offer was an extraordinary expression of grace and beauty to his covenant with Jonathan (cf. 1 Sam. 18:3; 20:15, 42).

9:10 fifteen sons and twenty servants. This number shows the power and influence of Ziba. It also shows that the land given by David was substantial.

9:12 Micha. The descendants of Micha, the son of Mephibosheth, are listed in 1 Chr. 8:35–38; 9:41–44.

2 Samuel 10

10:1–19 See 1 Chr. 19:1–19.

10:1 king…of Ammon. I.e., Nahash (see note on 1 Sam. 11:1).

10:2 show kindness to Hanun. Since Nahash was an enemy of Saul, he was viewed as a friend and supporter of David. It was implied that David and Nahash had entered into a covenant relationship, on the basis of which David desired to communicate his continuing loyalty to Nahash’s son, Hanun.

10:3 the city. I.e., Rabbah (see note on 11:1).

10:4 shaved off half of their beards. Forced shaving was considered an insult and a sign of submission (cf. Is. 7:20). cut off their garments…at their buttocks. To those who wore long garments in that time, exposure of the buttocks was a shameful practice inflicted on prisoners of war (cf. Is. 20:4). Perhaps this was partly the concern of Michal in regard to David’s dancing (see 6:14, 20).

10:5 Jericho. The first place W of the Jordan River that would have been reached by the servants of David as they returned from Rabbah.

10:6 Beth Rehob. An Aramaean district located SW of Zobah (cf. Num. 13:21; Judg. 18:28). Zoba. See note on “Zobah” on 8:3. Maacah. The region N of Lake Huleh N of Galilee (Deut. 3:14; Josh. 13:11–13). Ish-Tob. A city E of the Jordan River, located 45 mi. NE of Rabbah (Judg. 11:3, 5).

10:6–11 The Ammonite army was in the city ready for defense, while the Syrian mercenaries were at some distance, encamped in the fields around the city. Joab divided his forces to deal with both. See note on 1 Sam. 11:1.

10:12 Be of good courage…may the LORD do what is good in His sight. Finding himself fighting on two fronts, Joab urged the army to “be strong” and recognize that the outcome of the battle depended ultimately upon the Lord (cf. 15:26). It was a just and necessary war forced on Israel, so they could hope for God’s blessing—and they received it (vv. 13, 14).

10:14 So Joab returned. He did not attempt to siege and capture the city of Rabbah at this time because the time was unseasonable (see note on 11:1). Cf. 12:26–29.

10:16 Hadadezer. See note on 8:3. Helam. The place of battle, about 7 mi. N of Tob.

10:18 seven hundred…horsemen. See note on 1 Chr. 19:18.

10:19 made peace with Israel. All the petty kingdoms of Syria became subject to Israel and feared to aid Ammon against Israel.

2 Samuel 11

11:1 the spring…when kings go out to battle. In the Near East, kings normally went out to battle in the spring of the year because of the good weather and the abundance of food available along the way. See note on 10:14. David sent Joab. David dispatched Joab, his army commander, with his mercenary soldiers and the army of Israel to continue the battle against Ammon begun the previous year (10:14). Rabbah. The capital of the Ammonites, about 24 mi. E of the Jordan River opposite Jericho. The previous year, Abishai had defeated the Ammonite army in the open country, after which the remaining Ammonites fled behind the walls of the city of Rabbah for protection (10:14). Joab returned the next year to besiege the city. But David remained at Jerusalem. Staying home in such situations was not David’s usual practice (5:2; 8:1–14; 10:17; but cf. 18:3; 21:17); this explicit remark implies criticism of David for remaining behind, as well as setting the stage for his devastating iniquity.

11:2 walked on the roof. The higher elevation of the palace roof allowed David to see into the courtyard of the nearby house. That same roof would later become the scene of other sinful immoralities (see 16:22).

11:3 Bathsheba. Not until 12:24 is her name used again. Rather, to intensify the sin of adultery, it is emphasized that she was the wife of Uriah (vv. 3, 26; 12:10, 15). Even the NT says “her of Uriah” (Matt. 1:6). Cf. Ex. 20:17. Eliam. The father of Bathsheba was one of David’s mighty men (23:34). Since Eliam was the son of Ahithophel, Bathsheba was Ahithophel’s granddaughter (cf. 15:12; 16:15). This could explain why Ahithophel, one of David’s counselors (15:12), later gave his allegiance to Absalom in his revolt against David. Uriah. Also one of David’s mighty men (23:39). Although a Hittite (cf. Gen. 15:20; Ex. 3:8, 17), Uriah bore a Heb. name meaning “the LORD is my light,” indicating he was a worshiper of the one true God.

11:4 she came…he lay. These terms are euphemistic references to sexual intercourse (cf. Gen. 19:34), indicating that both Bathsheba and David were guilty of adultery. her impurity. Her recent days had involved menstruation and the required ceremonial purification (Lev. 15:19–30). They were followed by adulterous intercourse. The fact that she had just experienced menstruation makes it plain that Bathsheba was not pregnant by Uriah when she came to lie with David.

11:5 I am with child. The only words of Bathsheba recorded concerning this incident acknowledge the resultant condition of her sin, which became evident by her pregnancy and was punishable by death (Lev. 20:10; Deut. 22:22).

11:6, 7 This inane conversation was a ploy to get Uriah to come home and sleep with his wife, so it would appear that he had fathered the child, thus sparing David the public shame and Bathsheba possible death.

11:8 wash your feet. Since this washing was done before going to bed, the idiom means to go home and go to bed. To a soldier coming from the battlefield, it said boldly, “enjoy your wife sexually.” Hopefully, David’s tryst with Bathsheba would be masked by Uriah’s union. gift of food. This was designed to help Uriah and Bathsheba enjoy their evening together.

11:9 Uriah slept. Wanting to be a loyal example to his soldiers who were still in the field, Uriah did not take advantage of the king’s less-than-honorable offer (v. 11).

11:11 The ark. The ark of the covenant was residing in either the tent in Jerusalem (6:17) or in a tent with the army of Israel on the battlefield (1 Sam. 4:6; 14:18).

11:13 made him drunk. Failing in his first attempt to cover up his sin, David tried unsuccessfully to make Uriah drunk so he would lose his resolve and self-discipline and return to his home and his wife’s bed.

11:15 he may…die. Failing twice to cover up his sin with Bathsheba, the frustrated and panicked David plotted the murder of Uriah by taking advantage of Uriah’s unswerving loyalty to him as king, even having Uriah deliver his own death warrant. Thus David engaged in another crime deserving of capital punishment (Lev. 24:17). This is graphic proof of the extremes people go to in pursuit of sin and in the absence of restraining grace.

11:18–24 Joab sent…Uriah…dead. He sent a messenger with a veiled message to tell David his wish had been carried out. Joab must have known the reason behind this otherwise stupid military deployment.

11:25 So encourage him. David hypocritically expressed indifference to those who died, and he consoled Joab, authorizing him to continue the attack against Rabbah.

11:26, 27 her mourning was over. The customary period of mourning was probably 7 days (Gen. 50:10; 1 Sam. 31:13). Significantly, the text makes no mention of mourning by David.

11:27 displeased the LORD. Lit. “was evil in the eyes of the LORD,” and would bring forth evil consequences.

2 Samuel 12

12:1–14 Psalm 51 records David’s words of repentance after being confronted by Nathan over his sin with Bathsheba (cf. Ps. 32, where David expresses his agony after Nathan’s confrontation).

12:1 the LORD sent Nathan. The word “LORD” is conspicuously absent from the narrative of chap. 11 until v. 27, but then the Lord became actively involved by confronting David with his sin. As Joab had sent a messenger to David (11:18, 19), so the Lord now sent His messenger to David.

12:1–4 two men…rich…poor. To understand this parable, it is necessary only to recognize that the rich man represented David, the poor man, Uriah, and the ewe lamb, Bathsheba.

12:5 shall surely die. According to Ex. 22:1, the penalty for stealing and slaughtering an ox or a sheep was not death, but restitution. However, in the parable, the stealing and slaughtering of the lamb represented the adultery with Bathsheba and the murder of Uriah by David. According to the Mosaic law, both adultery (Lev. 20:10) and murder (Lev. 24:17) required punishment by death. In pronouncing this judgment on the rich man in the story, David unwittingly condemned himself to death.

12:6 fourfold. Exodus 22:1 demanded a 4-fold restitution for the stealing of sheep. There is an allusion here to the subsequent death of 4 of David’s sons: Bathsheba’s first son (v. 18), Amnon (13:28, 29), Absalom (16:14, 15), and Adonijah (1 Kin. 2:25).

12:7 anointed. Earlier, the prophet Samuel’s confrontation with the sinful Saul emphasized the same point (1 Sam. 15:17).

12:8 your master’s wives. This phraseology means nothing more than that God in His providence had given David, as king, everything that was Saul’s. There is no evidence that he ever married any of Saul’s wives, though the harem of eastern kings passed to their successors. Ahinoam, the wife of David (2:2; 3:2; 1 Sam. 25:43; 27:3; 30:5), is always referred to as the Jezreelitess, whereas Ahinoam, the wife of Saul, is distinguished clearly from her by being called “the daughter of Ahimaaz” (1 Sam. 14:50).

12:9 despised. To despise the word of the Lord was to break His commands and thus incur punishment (cf. Num. 15:31). In summarizing David’s violations, his guilt is divinely affirmed.

12:10 the sword shall never depart from your house. David’s tragic punishment was a lingering one. Since Uriah was killed by violence, the house of David would be continually plagued by violence. These words anticipated the violent deaths of Amnon (13:28, 29), Absalom (18:14, 15), and Adonijah (1 Kin. 2:24, 25).

12:11 adversity…from your own house. David had done evil to another man’s family (11:27). Therefore, he would receive evil in his own family, such as Amnon’s rape of Tamar (13:1–14), Absalom’s murder of Amnon (13:28, 29), and Absalom’s rebellion against David (15:1–12). lie with your wives in the sight of this sun. This prediction was fulfilled by Absalom’s public appropriation of David’s royal concubines during his rebellion (16:21, 22).

12:13 I have sinned against the LORD. David did not attempt to rationalize or justify his sin. When confronted with the facts, David’s confession was immediate. The fuller confessions of David are found in Pss. 32 and 51. The LORD also has put away your sin. The Lord graciously forgave David’s sin, but the inevitable temporal consequences of sin were experienced by him. Forgiveness does not always remove the consequences of sin in this life, only in the life to come. you shall not die. Although the sins of David legally demanded his death (see v. 5), the Lord graciously released David from the required death penalty. There are events in the OT record where God required death and others where He showed grace and spared the sinner. This is consistent with justice and grace. Those who perished are illustrations of what all sinners deserve. Those who were spared are proofs and examples of God’s grace.

12:14 the enemies of the LORD. Because of God’s reputation among those who opposed Him, David’s sin had to be judged. The judgment would begin with the death of Bathsheba’s baby son.

12:23 I shall go to him. I.e., David would someday join his son after his own death (cf. 1 Sam. 28:19). Here is the confidence that there is a future reunion after death, which includes infants who have died being reunited with saints who die (see note on Matt. 19:14; cf. Mark 10:13–16).

12:24 Solomon. Either “(God is) peace” or “His replacement.” Both were true of this child.

12:25 Jedidiah. “Beloved of the LORD” was Nathan’s name for Solomon, who was loved in the sense of being chosen by the Lord to be the successor to David’s throne, a remarkable instance of God’s goodness and grace considering the sinful nature of the marriage.

12:29–31 See 1 Chr. 20:1–3.

12:29 David…took it. David completed what Joab had begun by capturing the city of Rabbah.

12:30 a talent of gold. About 75 lbs.

12:31 put them to work. The NKJV indicates here and in 1 Chr. 20:3 that David imposed hard labor on the Ammonites. But these verses can also be translated with the sense that the Ammonites were cut with saws, indicating that David imposed cruel death on the captives in accordance with Ammonite ways (cf. 1 Sam. 11:2; Amos 1:13).

2 Samuel 13

13:1, 2 Tamar. “Palm tree.” She was David’s daughter by Maacah, the daughter of Talmai, King of Geshur (3:3), Absalom’s (David’s third son) full sister and half-sister of Amnon, David’s first son by Ahinoam (3:2). Amnon’s love for her was not filial, but lustful, as became clear in the story. Unmarried daughters were kept in seclusion from men, so that none could see them alone. Amnon had seen Tamar because of their family relationship and had conceived a violent passion for her. This was forbidden by God (see Lev. 18:11), yet with the example of Abraham (Gen. 20:12) and the common practice among the surrounding nations of marrying half-sisters, he felt justified and wanted his passion fulfilled with Tamar.

13:3 Jonadab. The son of David’s brother, called Shammah in 1 Sam. 16:9; 17:3 and Shimea in 1 Chr. 2:13. Jonadab was Amnon’s cousin and counselor who gave Amnon the plan by which he was able to rape Tamar.

13:12, 13 this disgraceful thing. Lit. “a wicked thing.” Tamar appealed to Amnon with 4 reasons that he should not rape her. First, it was an utterly deplored act in Israel because it violated the law of God (see Lev. 18:11) and Tamar knew that such action could bring disharmony and bloodshed to the king’s family, as it did. my shame. Second, as a fornicator, Tamar would be scorned as an object of reproach. Even though resistant to the evil crime perpetuated against her, Tamar would bear the stigma of one defiled. like one of the fools in Israel. Third, Amnon would be regarded by the people as a wicked fool, a God-rejecting man without principles who offended ordinary standards of morality, thereby jeopardizing Amnon’s right to the throne. the king…will not withhold me from you. Fourth, Tamar appealed to Amnon to fulfill his physical desire for her through marriage. She surely knew that such a marriage between half siblings was not allowed by the Mosaic law (Lev. 18:9, 11; 20:17; Deut. 27:22), but in the desperation of the moment, Tamar was seeking to escape the immediate situation.

13:14 forced. A euphemism for “raped.”

13:15 hated her. Amnon’s “love” (v. 1) was nothing but sensual desire that, once gratified, turned to hatred. His sudden revulsion was the result of her unwilling resistance, the atrocity of what he had done, feelings of remorse, and dread of exposure and punishment. All of these rendered her intolerably undesirable to him.

13:15–17 Amnon’s sending Tamar away was a greater wrong than the rape itself because it would inevitably have been supposed that she had been guilty of some shameful conduct, i.e., that the seduction had come from her.

13:18 robe of many colors. See Gen. 37:33. A garment which identified the wearer’s special position. For Tamar, the robe identified her as a virgin daughter of the king. The tearing of this robe symbolized her loss of this special position (v. 19).

13:19 put ashes…tore her robe…laid her hand…went away crying bitterly. The ashes were a sign of mourning. The torn robe symbolized the ruin of her life. The hand on the head was emblematic of exile and banishment. The crying showed that she viewed herself as good as dead.

13:20 do not take this thing to heart. Absalom told his sister not to pay undue attention or worry about the consequences of the rape. Absalom minimized the significance of what had taken place only for the moment, while already beginning to plot his revenge in using this crime as reason to do what he wanted to do anyway—remove Amnon from the line of succession to the throne (note also v. 32, where Jonadab knew of Absalom’s plans). desolate. She remained unmarried and childless. Her full brother was her natural protector and the children of polygamists lived by themselves in different family units.

13:21 David…was very angry. Fury and indignation were David’s reactions to the report of the rape (Gen. 34:7). Because he did not punish Amnon for his crime, he abdicated his responsibility both as king and as father. The lack of justice in the land would come back to haunt David in a future day (15:4).

13:22 Absalom hated Amnon. As Amnon hated Tamar (v. 15), Absalom loathed his half-brother, Amnon.

13:23–27 Baal Hazor. The Benjamite village of Hazor (Neh. 11:33), located about 12 mi. NE of Jerusalem, was the place for a sheep-shearing feast put on by Absalom, to which he invited all his brothers and half-brothers, as well as King David and his royal court (v. 24). David declined, but encouraged Absalom to hold the feast for “the king’s sons” as a means to unity and harmony (vv. 25–27). With David’s denial of the invitation, Absalom requested that Amnon go as his representative. Although David had reservations concerning Absalom’s intent, he allowed all his sons to go.

13:28, 29 kill him. Absalom murdered Amnon through his servants (cf. 11:15–17), just as David had killed Uriah through others (11:14–17). Though rape was punishable by death, personal vengeance such as this was unacceptable to God. Due course of law was to be carried out.

13:29 his mule. Mules were ridden by the royal family in David’s kingdom (18:9; 1 Kin. 1:33, 38, 44).

13:30 all the king’s sons. This exaggeration plunged everyone into grief (v. 31) until it was corrected (v. 32).

13:32 Jonadab…answered. Jonadab knew of Absalom’s plot to kill Amnon (see v. 20) for the rape of Tamar. Death was prescribed in Lev. 18:11, 29 (“cut off” means to execute). See note on vv. 28, 29.

13:34, 37 Absalom fled. The law regarding premeditated murder, as most would view Absalom’s act, gave him no hope of returning (see Num 35:21). The cities of refuge would afford him no sanctuary, so he left his father’s kingdom to live in Geshur, E of the Sea of Galilee, under the protection of the king who was the grandfather of both Tamar and Absalom (see note on 13:1, 2).

13:39 longed to go. David gradually accepted the fact of Amnon’s death and desired to see Absalom again, but took no action to bring him back.

2 Samuel 14

14:1 David was strongly attached to Absalom, and, having gotten over the death of Amnon, he desired the fellowship of his exiled son, 3 years absent. But the fear of public opinion made him hesitant to pardon his son. Joab, perceiving this struggle between parental affection and royal duty, devised a plan involving a wise country woman and a story told to the king.

14:2 Tekoa. A town about 10 mi. S of Jerusalem (cf. Amos 1:1).

14:2, 3 Joab put the words in her mouth. Joab used a story, as Nathan had (12:1–12), to show David the error of his ways and to encourage him to call Absalom back to Jerusalem.

14:7 leave to my husband neither name nor remnant. The story the woman told involved one brother killing another (v. 6). If the death penalty for murder was invoked (cf. Ex. 21:12; Lev. 24:17), there would be no living heir in the family, leaving that family with no future, a situation the law sought to avoid (Deut. 25:5–10). This would extinguish the last “ember” of hope for a future for her line. Cf. 21:17; Ps. 132:17, where the lamp refers to posterity.

14:9 let the iniquity be on me. The woman was willing to receive whatever blame might arise from the sparing of her guilty son.

14:11 avenger of blood. This is a specific term identifying the nearest relative of the deceased who would seek to put to death the murderer (Num. 35:6–28; Deut. 19:1–13; Matt. 27:25). not one hair. This is an expression meaning that no harm will come to the son of the widow in the story.

14:13 against the people of God. The woman asserted that by allowing Absalom to remain in exile, David had jeopardized the future welfare of Israel. If he would be so generous to a son he did not know in a family he did not know, would he not forgive his own son?

14:14 like water spilled on the ground. I.e., death is irreversible. God does not take away a life. The woman stated that since God acts according to the dictates of mercy, as in David’s own experience (12:13), David was obligated to do likewise.

14:15, 16 the people…the man who would destroy me. Those who were seeking to kill the son of the woman were like the people David feared who resented what Absalom had done and would have stood against a pardon for him.

14:18–20 David gets the intent of the story and discerns the source as Joab.

14:22 Joab’s motives were selfish, in that he sought to ingratiate himself further with David for greater influence and power.

14:23 Geshur. See note on 13:34, 37.

14:24 do not let him see my face. Absalom returned to Jerusalem, but the estrangement with his father continued.

14:25 his good looks. As with Saul before him (1 Sam. 9:1, 2), Absalom looked like a king. His extraordinary popularity arose from his appearance.

14:26 hair of his head. At his annual haircut, it was determined that Absalom’s head produced approximately 5 lbs. of hair that had to be cut off.

14:27 three sons. See note on 18:18. daughter…Tamar. Absalom named his daughter after his sister Tamar.

14:28 two full years. Whatever were David’s errors in recalling Absalom, he displayed great restraint in wanting to stay apart from Absalom to lead his son through a time of repentance and a real restoration. Rather than produce repentance, however, Absalom’s non-access to the royal court and all its amenities frustrated him so that he sent for Joab to intercede (v. 29).

14:30–32 set the field on fire. This was an act of aggression by Absalom to force Joab to act in his behalf with David, his father. Such a crime was serious, as it destroyed the livelihood of the owner and workers. It reveals that Absalom’s heart was not repentant and submissive, but manipulative. He wanted an ultimatum delivered to David: Accept me or kill me!

14:33 the king kissed Absalom. The kiss signified David’s forgiveness and Absalom’s reconciliation with the family.

2 Samuel 15

15:1 chariots and horses, and fifty men. After the reconciliation, Absalom possessed the symbols of royalty (see 1 Sam. 8:11).

15:1–6 stole the hearts. Public hearings were always conducted early in the morning in a court held outside by the city gates. Absalom positioned himself there to win favor. Because King David was busy with other matters or with wars, and was also aging, many matters were left unresolved, building a deep feeling of resentment among the people. Absalom used that situation to undermine his father, by gratifying all he could with a favorable settlement and showing them all warm cordiality. Thus, he won the people to himself, without them knowing his wicked ambition.

15:7 forty years. See the marginal reference. The better reading is “four” because the number “forty” could refer neither to the age of Absalom since he was born at Hebron after David had begun to rule (3:2–5), nor the time of David’s reign, since he ruled only 40 years total (5:4, 5). The 4-year period began either with Absalom’s return from Geshur (14:23) or with his reconciliation with David (14:33).

15:7–9 Hebron. The city of Absalom’s birth (3:2, 3), and the place where David was first anointed king over Judah (2:4) and over all Israel (5:3). Absalom said he had made a vow while in Geshur (see note on 13:34, 37) that if he was restored to Jerusalem, he would offer a sacrifice of thanksgiving in Hebron, where sacrifices were often made before the temple was built. David, who always encouraged such religious devotion, gave his consent.

15:10–12 Absalom formed a conspiracy, which included taking some of the leading men to create the impression that the king supported this action, and was in his old age sharing the kingdom. All of this was a subtle disguise so Absalom could have freedom to plan his revolution. Absalom was able to do this against his father not merely because of his cleverness, but also because of the laxness of his father (see 1 Kin. 1:6).

15:12 Ahithophel. A counselor of David whose advice was so accurate that it was regarded as if it were the very “oracle of God” (16:23). This man was the father of Eliam (23:34) and the grandfather of Bathsheba (11:3; 23:24–39), who may have been looking for revenge on David. Giloh. A town in the hill country of Judah (Josh. 15:48, 51), probably located a few mi. S of Hebron.

15:13–17 David’s escape from Absalom is remembered in Ps. 3. Because he wanted to preserve the city he had beautified, and not have a war there, and since he felt that he could find greater support in the country, David left the city with all his household and personal guards.

15:18 Cherethites…Pelethites. Foreign mercenary soldiers of King David. See note on 1 Sam. 30:14. Gittites. Mercenary soldiers from Gath, i.e., Philistines.

15:19–22 Ittai. The commander of the Gittites, who had only recently joined David. In spite of David’s words, he displayed his loyalty by going into exile with him. Ittai’s later appointment as commander of one-third of the army (18:2, 5, 12) was David’s way of expressing appreciation for his loyalty.

15:23–28 Psalm 63 has this occasion in view or possibly 1 Sam. 23:14.

15:23 Brook Kidron. This familiar valley, running N/S along the eastern side of Jerusalem, separates the city from the Mt. of Olives.

15:24–29 Zadok…Abiathar. See notes on 8:17. They brought the ark to comfort David with assurance of God’s blessing, but he saw that as placing more confidence in the symbol than in God and sent it back. David knew the possession of the ark did not guarantee God’s blessing (cf. 1 Sam. 4:3).

15:28 plains of the wilderness. Probably the region along the western bank of the Jordan River (see 17:16; Josh. 5:10).

15:30 Mount of Olives. The hill to the E of the city of Jerusalem was the location for David’s contrition and remorse over his sins and their results. This was the location from which Jesus ascended to heaven (Acts 1:9–12).

15:32 top of the mountain. This was the place from which David could look toward the city and the temple to the W. Hushai the Archite. Hushai was of the clan of the Archites who lived in Ephraim on the border with Manasseh (Josh. 16:2) and served as an official counselor to David (v. 37; 1 Chr. 27:33). David persuaded Hushai to return to Jerusalem and attach himself to Absalom as a counselor. His mission was to contradict the advice of Ahithophel (17:5–14) and to communicate Absalom’s plans to David (17:21; 18:19).

2 Samuel 16

16:1 Ziba. See note on 9:2. Mephibosheth. Saul’s grandson by Jonathan (see note on 4:4).

16:3 where is your master’s son? According to 9:9, 10, Ziba was able to garner such food and drink. His master had been Saul before his death and was then Mephibosheth. restore the kingdom of my father. Ziba, evidently trying to commend himself in the eyes of David by bringing these gifts, accused his master of disloyalty to the king and participation in Absalom’s conspiracy for the purpose of bringing down the whole Davidic house. Thus the house of Saul would re-take the throne, and he would be king. This was a false accusation (see 19:24, 25), but it was convincing to David, who believed the story and made a severe and rash decision that inflicted injury on a true friend, Mephibosheth.

16:5 Bahurim. See note on 3:16.

16:5–8 Shimei. Shimei was a distant relative of Saul, from the tribe of Benjamin, who cursed David as “a man of bloodshed” (vv. 7, 8) and “a man of Belial” (see note on 1 Sam. 2:12). He could possibly be the Cush of Ps. 7. Shimei declared that the loss of David’s throne was God’s retribution on his past sins (v. 8), and David accepted his curse as from the Lord (v. 11). It could be that Shimei was accusing David of the murders of Abner (3:27–39), Ishbosheth (4:1–12), and Uriah (11:15–27).

16:9 Abishai. See note on 2:18. dead dog. I.e., worthless and despised (cf. 9:8).

16:10–14 The patience and restraint of David on this occasion was amazingly different than his violent reaction to the slanderous words of Nabal (1 Sam. 25:2ff.). On that occasion, he was eager to kill the man until placated by the wisdom of Abigail. He was a broken man at this later time and knew that while the rancor of Shimei was uncalled for, his accusations were true. He was penitent.

16:15 Ahithophel. See note on 15:12.

16:15–23 Absalom set up his royal court in Jerusalem.

16:16 Hushai. See note on 15:32.

16:21, 22 your father’s concubines. David had left behind in Jerusalem 10 concubines to take care of the palace (15:16). In the Near East, possession of the harem came with the throne. Ahithophel advised Absalom to have sexual relations with David’s concubines and thereby assert his right to his father’s throne. On the roof of the palace in the most public place (cf. 11:2), a tent was set up for this scandalous event, thereby fulfilling the judgment announced by Nathan in 12:11, 12.

2 Samuel 17

17:1–4 Ahithophel’s second piece of advice to Absalom was that he immediately pursue and kill David to remove any possibility of his reclaiming the throne, which would incline David’s followers to return and submit to Absalom.

17:4 all the elders of Israel. The same prominent tribal leaders who had accepted David’s kingship in 5:3 had been won over as participants in Absalom’s rebellion.

17:7–13 Providentially, the Lord took control of the situation through the counsel of Hushai (see note on 15:32) who advised Absalom in such a way as to give David time to prepare for war with Absalom. Hushai’s plan seemed best to the elders. It had two features: 1) the need for an army larger than 12,000 (v. 1), so that Absalom would not lose, and 2) the king leading the army into battle (an appeal to Absalom’s arrogance).

17:11 Dan to Beersheba. See note on 3:10.

17:13 ropes. In besieging the town, hooks attached to ropes were cast over the protective wall and, with a large number of men pulling, the walls were pulled down.

17:14 the LORD had purposed. The text notes that Ahithophel’s advice was rejected by Absalom because the Lord had determined to defeat the rebellion of Absalom, as prayed for by David (15:31). God’s providence was controlling all the intrigues among the usurper’s counselors.

17:16 cross over. Crossing over from the W side to the E side of the Jordan River was the means of protecting David and his people from the immediate onslaught if Ahithophel’s plan was followed.

17:17 Jonathan and Ahimaaz. Jonathan was the son of the priest Abiathar and Ahimaaz the son of the priest Zadok (15:27). They were designated to take information from Hushai in Jerusalem to David by the Jordan River. En Rogel. A spring in the Kidron Valley on the border between Benjamin and Judah (Josh. 15:1, 7; 18:11, 16) less than a mi. SE of Jerusalem.

17:18 Bahurim. See note on 3:16.

17:19 well’s mouth. Using an empty cistern as a place for a covering of dry grain was a common practice.

17:23 hanged himself. When Ahithophel saw that his counsel to Absalom had not been followed, he took his own life. He probably foresaw Absalom’s defeat and knew that he would then be accountable to David for his disloyalty.

17:24 Mahanaim. See note on 2:8.

17:25 Amasa. Absalom appointed Amasa as commander of the army of Israel, replacing Joab who had accompanied David on his flight from Jerusalem. Amasa was the son of Abigail, either David’s sister or his half-sister (1 Chr. 2:17), making him David’s nephew. His mother was also the sister of Zeruiah, the mother of Joab. Therefore, Amasa was a cousin of Absalom, Joab, and Abishai. Under his lead, the armies crossed the Jordan (v. 24) into Gilead, the high-eastern area. Sufficient time had passed for building the large army Hushai suggested, and so David had readied himself for the war (see note on 17:7–13).

17:27 Shobi. A son of Nahash and brother of Hanun, kings of the Ammonites (10:1, 2). Machir. See note on 9:4. Barzillai. An aged, wealthy benefactor of David from Gilead, on the east side of the Jordan (see 19:31–39; 1 Kin. 2:7).

2 Samuel 18

18:2 A 3-pronged attack was a customary military strategy (see Judg. 7:16; 1 Sam. 11:11; 13:17).

18:3 You shall not go out. David desired to lead his men into the battle; however, the people recognized that the death of David would mean sure defeat and Absalom would then be secure in the kingship. The people’s words echo what Ahithophel had earlier pointed out to Absalom (17:2, 3). So David was persuaded to remain at Mahanaim.

18:5 Deal gently. David ordered his 3 commanders not to harm Absalom. The 4 uses of “the young man Absalom” (vv. 5, 12, 29, 32) imply that David sentimentally viewed Absalom as a youthful rebel who could be forgiven.

18:6 the woods of Ephraim. A dense forest existed E of the Jordan River and N of the Jabbok River in Gilead, where the battle was waged.

18:8 the woods devoured more. Amazingly, because of the density of the trees and the rugged nature of the terrain, the pursuit through the forest resulted in more deaths than the actual combat (see v. 9).

18:9 mule. See note on 13:29. his head caught in the terebinth. Either Absalom’s neck was caught in a fork formed by two of the branches growing out from a large oak tree or his hair was caught in a tangle of thick branches. The terminology and context (cf. 14:26) favor the latter view.

18:10 a certain man. One of David’s soldiers, who refused to disobey the order of the king recorded in v. 5 to treat Absalom “gently,” had done nothing for the suspended prince.

18:11, 12 ten…thousand. Four ounces and 25 pounds respectively.

18:14 alive. The spears of Joab killed Absalom while Joab’s armor bearers struck him to make sure that he was dead (v. 15). In this action, Joab disobeyed the explicit order of David (v. 5).

18:16 blew the trumpet. Joab recalled his soldiers from the battle (cf. 2:28).

18:17 a very large heap of stones. Absalom was buried in a deep pit that was covered over with stones, perhaps symbolic of stoning, which was the legal penalty due to a rebel son (Deut. 21:20, 21). A heap of stones often showed that the one buried was a criminal or enemy (Josh. 7:26; 8:29).

18:18 pillar for himself. Absalom had memorialized himself by erecting a monument in his own honor (cf. Saul’s action in 1 Sam. 15:12). There is today a monument, a tomb in that area, called Absalom’s tomb (perhaps on the same site) on which orthodox Jews spit when passing by. King’s Valley. Traditionally, the Kidron Valley immediately E of the city of Jerusalem. no son. According to 14:27, Absalom had 3 sons, unnamed in the text, all of whom had died before him.

18:19 Ahimaaz. See note on 17:17.

18:21 Cushite. Cush was the area S of Egypt.

18:27 good man…good news. David believed that the choice of the messenger was indicative of the content of the message.

18:29 I did not know. Ahimaaz concealed his knowledge of Absalom’s death as Joab requested (v. 20).

18:32 like that young man. The Cushite’s reply was not so much indirect as culturally phrased (cf. 1 Sam. 25:26).

18:33 my son. Repeated 5 times in this verse, David lamented the death of Absalom, his son (cf. 19:5). In spite of all the harm that Absalom had caused, David was preoccupied with his personal loss in a melancholy way that seems to be consistent with his weakness as a father. It was an unwarranted zeal for such a worthless son, and a warning about the pitiful results of sin.

2 Samuel 19

19:3 the people stole back. Because of David’s excessive grief, his soldiers returned from battle not as rejoicing victors, but as if they had been humiliated by defeat.

19:5 disgraced all your servants. Joab sternly rebuked David for being so absorbed in his personal trauma and failing to appreciate the victory that his men had won for him.

19:7 not one will stay with you. Joab, who was the esteemed general of the army, was a dangerous person because of that power. He was also dangerous to David because he had disobeyed his command to spare Absalom, and killed him with no remorse. When he warned David that he would be in deep trouble if he did not immediately express appreciation to his men for their victory, David knew he could be in serious danger.

19:8 sat in the gate. It was at the gate of Mahanaim that David had reviewed his troops as they had marched out to battle (18:4). David’s sitting in the gate represented a return to his exercise of kingly authority.

19:9 a dispute. An argument arose in Israel concerning whether David should be returned to the kingship. David’s past military victories over the Philistines and the failure of Absalom argued for David’s return. Therefore, David’s supporters insisted on knowing why their fellow Israelites remained quiet about returning David to his rightful place on the throne in Jerusalem.

19:11 elders of Judah. Through the priests who had stayed in Jerusalem during the rebellion, David appealed to the leaders of his own tribe to take the initiative in restoring him to the throne in Jerusalem (see 2:4; 1 Sam. 30:26). Though this appeal produced the desired result, it also led to tribal jealousies (vv. 40–43).

19:13 Amasa. See note on 17:25. commander of the army… in place of Joab. David appointed Amasa commander of his army, hoping to secure the allegiance of those who had followed Amasa when he led Absalom’s forces, especially those of Judah. This appointment did persuade the tribe of Judah to support David’s return to the kingship (v. 14) and secured the animosity of Joab against Amasa for taking his position (cf. 20:8–10).

19:15 Gilgal. See note on 1 Sam. 10:8.

19:16 Shimei. See note on 16:5–8. Shimei confessed his sin of cursing David and his life was spared, temporarily, for on his deathbed David ordered that Shimei be punished for his crime (1 Kin. 2:8, 9, 36–46).

19:20 house of Joseph. A reference to Ephraim, the descendant of Joseph, a large tribe of Israel which was representative of the 10 northern tribes. Here, even Shimei’s tribe Benjamin was included.

19:24–30 Mephibosheth. See note on 4:4. Mephibosheth also met David, exhibiting the traditional marks of mourning, and explained that he had not followed David into exile because he had been deceived by his servant Ziba (see 16:1–4). He came to David with great humility, generosity of spirit, and gratitude, recognizing all the good the king had done for him before the evil deception (v. 28).

19:29 divide the land. David had previously given the estate of Saul to Mephibosheth to be farmed under him by Ziba (9:9, 10). Then when David was deceived, he gave it all to Ziba (16:4). Now David decided to divide Saul’s estate between Ziba and Mephibosheth since he was either uncertain of the truth of Mephibosheth’s story or who was guilty of what, and was too distracted to inquire fully into the matter. It was, in any case, a poor decision to divide the estate between the noble-hearted son of Jonathan and a lying deceiver. Mephibosheth was unselfish and suggested that his disloyal servant take it all—it was enough for him that David was back.

19:31–39 Barzillai. See note on 17:27. David offered to let Barzillai live in Jerusalem as his guest, but Barzillai preferred to live out his last years in his own house.

19:37 Chimham. Probably a son of Barzillai (see 1 Kin. 2:7). It is probable that David gave a part of his personal estate in Bethlehem to this man and his seed (see Jer. 41:17).

19:41 stolen you away. Because only the troops of Judah had escorted David as he crossed over the Jordan River, the 10 northern tribes complained to David that the men of Judah had “kidnapped” him from them.

19:42 a close relative. The men of Judah answered the men of Israel by stating that David was a member of their tribe. Nor had they taken advantage of their relationship to the king, as had some from the northern tribes.

19:43 ten shares. The men of Israel replied to the men of Judah that they had a greater right to David, since there were 10 northern tribes in contrast to the one tribe of Judah. Contrast the “ten shares” here with the “no share” in 20:1. you despise us. The Israel-Judah hostility evidenced here led to the rebellion of Sheba (20:1–22) and eventually to the division of the united kingdom (1 Kin. 12:1–24).

2 Samuel 20

20:1 rebel. See marginal reference and note on 1 Sam. 2:12. Sheba. Though nothing is known of this man, he must have been a person of considerable power and influence to raise so sudden and extensive a sedition. He belonged to Saul’s tribe, where adherents of Saul’s dynasty were still many, and he could see the disgust of the 10 tribes for Judah’s presumption in the restoration. He sought to overturn David’s authority in Israel. no share…inheritance. Sheba’s declaration that the northern tribes had no part in David’s realm was similar to words later used in 1 Kin. 12:16 when Israel seceded from the united kingdom under Jeroboam.

20:2 Israel deserted David. Once the 10 tribes withdrew, Judah was left alone to escort the king to Jerusalem. It seems that the disloyalty of the N continued as long as Sheba lived.

20:3 his concubines. When David returned to Jerusalem, he confined his concubines to a life of abstinence because of their sexual relations with Absalom (16:21, 22).

20:4 Amasa. Amasa was Absalom’s general (see note on 17:25), whom David promised would be commander of his army after Absalom’s death (see note on 19:13). Amasa was installed publicly because David thought it would be seen favorably by the 10 tribes. He was told to assemble an army in 3 days to end the insurrection started by Sheba, but could not in such a brief time.

20:6 Abishai. See note on 2:18. When Amasa failed to follow David’s orders, David did not reinstate Joab, his former general who had Absalom killed against David’s orders (see 18:5–15), but appointed Joab’s brother Abishai as commander of his forces. your lord’s servants. Called “Joab’s men” in v. 7. Abishai was to take the army of Joab to pursue the rebel leader. Joab went also, determined to take vengeance on his rival Amasa.

20:7 the Cherethites, the Pelethites. See note on 1 Sam. 30:14. mighty men. Those men are listed in 23:8–39.

20:8 Gibeon. See note on 2:12. Amasa came before them. Having collected some forces, he marched rapidly and came first to Gibeon, thus assuming the role of commander. It is possible that Joab purposely let the sword fall from its sheath as he approached Amasa, in order that stooping as if to pick up the accidentally fallen weapon, he might salute the new general with his sword already in hand, without generating any suspicion of his intent. He used this ploy to gain the position to stab the new commander, whom he considered as usurping his post.

20:9 my brother. See note on 17:25. by the beard. Joab, present with his men, seized Amasa by his beard with his right hand apparently to give the kiss of greeting. Instead, with his left hand, he thrust his sword into Amasa’s stomach (cf. 3:27).

20:11 one of Joab’s men. Joab was reinstated as commander of David’s army by his troops. It is a striking illustration of Joab’s influence over the army that he could murder the commander whom David had chosen, a killing right before their eyes, and they would follow him unanimously as their leader in pursuit of Sheba.

20:14 Abel and Beth Maachah. I.e., Abel Beth-Maacha. About 25 mi. N of the Sea of Galilee, 4 mi. W of the city of Dan.

20:16–19 This woman (probably a prominent judge in the city) was making an appeal based on the laws of warfare in Deut. 20:10 that required the assaulting army to offer peace before making war. She pleaded for Joab to ask the city if they wanted peace and thus avert war (v. 18).

20:19 a mother in Israel. This is a reference to a specially honored city or a recognized capital of the region. the inheritance of the LORD. This refers to the land of Israel (see 1 Sam. 10:1).

20:20, 21 The ruthless general was a patriot at heart, who on taking the leader of the insurrection, was ready to end further bloodshed. The woman eagerly responded with the promise of Sheba’s head.

20:21 mountains of Ephraim. A large, partially forested plateau that extended into the tribal territory of Benjamin from the N.

20:22 David could not get rid of Joab, though he hated him. He had to ignore the murder of Amasa and recognize Joab as army commander.

20:23–26 Cf. a similar list in 8:15–18.

20:24 Adoram. Rendered “Adoniram” in 1 Kin. 4:6, 28. He was in charge of the “revenue,” a term used to describe the hard labor imposed on subjugated peoples (Ex. 1:11; Josh. 16:10; Judg. 1:28). Adoram oversaw the forced labor on such projects as the building of highways, temples, and houses.

20:25 Sheva. He replaced Seraiah (8:17) as David’s secretary.

20:26 Ira. He was David’s royal adviser.

2 Samuel 21

21:1—24:25 This is the final division of First Samuel. Like the book of Judges (Judg. 17:1–21:25), it concludes with this epilogue that contains material, not necessarily chronological, that further describes David’s reign. There is a striking literary arrangement of the sections in this division of the book. The first and last sections (21:1–14; 24:1–25) are narratives that describe two occurrences of the Lord’s anger against Israel. The second and fifth sections (21:15–22; 23:8–39) are accounts of David’s warriors. The third and fourth sections (22:1–51; 23:1–7) record two of David’s songs.

21:1–14 This event occurred after the display of David’s kindness to Mephibosheth (v. 7; cf. 9:1–13) and before Shimei’s cursing of David (cf. 16:7, 8).

21:1 a famine. When Israel experienced 3 years of famine, David recognized it as divine discipline (cf. Deut. 28:47, 48) and sought God for the reason.

21:1, 2 Saul and his bloodthirsty house. By divine revelation David learned that the famine was a result of sin committed by Saul; namely that he had slain the Gibeonites. There is no further reference to this event. Saul was probably trying to do as God commanded and rid the land of the remnant of heathen in order that Israel might prosper (v. 2). But in his zeal he had committed a serious sin; he had broken a covenant that had been made 400 years before between Joshua and the Gibeonites, who were in the land when Israel took possession of it. They deceived Joshua into making the covenant, but it was, nevertheless, a covenant (see Josh. 9:3–27). Covenant keeping was no small matter to God (see Josh. 9:20).

21:2 Amorites. One of the names sometimes used to designate all the pre-Israelite inhabitants of Canaan (Gen. 15:16; Josh. 24:18; Judg. 6:10). More precisely, the Gibeonites were called Hivites (Josh. 9:7; 11:19).

21:3 the inheritance of the LORD. See note on 20:19.

21:6 seven…descendants. “Seven” symbolized completeness, not necessarily the number of Gibeonites slain by Saul. “Descendants” could be either sons or grandsons. Gibeah of Saul. See note on 1 Sam. 11:4.

21:7 the LORD’s oath…between David and Jonathan. Because Mephibosheth was the son of Jonathan, he was spared in accordance with the covenant between David and Jonathan (1 Sam. 20:14, 15) and also between David and Saul (see note on 1 Sam. 24:22).

21:8 Mephibosheth. A son of Saul, different from the son of Jonathan with the same name. Rizpah. Saul’s concubine (see 3:7). Michal. Since Michal was childless (6:23), Merab was the actual birth mother of these 5 sons. She was the wife of Adriel (1 Sam. 18:19). Michal must have adopted them and brought them up under her care. Barzillai the Meholathite. A different man than Barzillai the Gileadite (17:27; 19:31).

21:9 before the LORD. These pagans were not bound by the law of Deut. 21:22, 23, which forbade leaving a dead body hanging over night. Their intention was to let the bodies hang until God signaled He was satisfied and sent rain to end the famine. Such a heathen practice, designed to propitiate their gods, was a superstition of these Gibeonites. God, in His providence, allowed this memorable retaliation as a lesson about keeping covenants and promises. the beginning of barley harvest. April (see Ruth 1:22).

21:10 sackcloth…spread. Rizpah erected a tent nearby to keep watch over the bodies, to scare away birds and beasts. It was considered a disgrace for the bodies of the slain to become food for the birds and beasts (cf. Deut. 28:26; 1 Sam. 17:44, 46; Rev. 19:17, 18). the late rains. An unseasonably late spring or early summer shower. Possibly, the rain that ended the drought.

21:11–14 Finally, after the rain had come, David, encouraged by the example of the woman’s devotion to her dead family members, ordered the remains of Saul and Jonathan transferred from their obscure grave in Jabesh Gilead (cf. 1 Sam. 31:11, 12), along with the 7 sons’ bones, to the honorable family grave in Zelah (cf. Josh. 18:28; 1 Sam. 10:2, “Zelzah”). This location is unknown.

21:14 God heeded the prayer. The famine ended and God restored the land to prosperity.

21:15–22 This section describes the defeat of 4 Philistine giants at the hands of David and his men. Though these events cannot be located chronologically with any certainty, the narratives of victory provide a fitting preface to David’s song of praise, which magnifies God’s deliverance (22:1–51). See 1 Chr. 20:4–8.

21:16 the giant. The Heb. term used in vv. 16, 18, 20, 22 is “rapha” (see side reference). This was not the name of an individual, but a term used collectively for the “Rephaim” who inhabited the land of Canaan and were noted for their inordinate size (cf. Gen. 15:19–21; Num. 13:33; Deut. 2:11; 3:11, 13). The term “Rephaim” was used of the people called the “Anakim” (Deut. 2:10, 11, 20, 21), distinguished for their size and strength. According to Josh. 11:21, 22 the “Anakim” were driven from the hill country of Israel and Judah, but remained in the Philistine cities of Gaza, Gath, and Ashdod. Though the Philistines had succumbed to the power of Israel’s army, the appearance of some great champion revived their courage and invited their hope for victory against the Israelite invaders. three hundred shekels. Approximately 7.5 lbs. a new sword. Lit. “a new thing.” The weapon was not specified.

21:17 Abishai. See note on 2:18. lamp of Israel. David, who with God’s help brought the light of prosperity and well being to the whole land of Israel, was the symbol of Israel’s hope and promise of security. Continued blessing resided in David and his house.

21:18 Gob. Near Gezer (cf. 1 Chr. 20:4), about 22 mi. W of Jerusalem.

21:19 Elhanan…killed the brother of Goliath. The minor scribal omission of “the brother of” (in the Heb.) belongs in this verse, based on 1 Chr. 20:5 which includes them, and because clearly the Scripture says that David killed Goliath as recorded in 1 Sam. 17:50. The NKJV gives the most likely solution, that there has been a scribal error in the text which should read, “Elhanan…killed the brother of Goliath.” A second possible solution is that Elhanan and David may be different names for the same person, just as Solomon had another name (cf. 12:24, 25). A third solution is, perhaps that there were two giants named Goliath.

21:20 Gath. About 12 mi. S of Geza and 26 mi. SW of Jerusalem.

21:21 Jonathan. David’s nephew, the son of Shimeah, also called Shammah in 1 Sam. 16:9, different from the son of Saul.

2 Samuel 22

22:1–51 David’s song of praise here is almost identical to Ps. 18. This song also has many verbal links to Hannah’s prayer (see note on 1 Sam. 2:1–10) and together with it forms the framework for the books of Samuel. This song focuses on the Lord’s deliverance of David from all his enemies, in response to which David praised the Lord, his deliverer (vv. 2–4). The major part of the song (vv. 5–46) states the reason for this praise of the Lord. David first describes how the Lord had delivered him from his enemies (vv. 5–20), then declares why the Lord had delivered him from his enemies (vv. 21–28), then states the extent of the Lord’s deliverance from his enemies (vv. 29–46). The song concludes with David’s resolve to praise his delivering Lord, even among the Gentiles (vv. 47–51). See notes on Ps. 18:1–50 for a more detailed explanation.

22:1 all his enemies. Cf. 7:1, 9, 11. David composed this song toward the end of his life when the Lord had given him a settled kingdom and the promise of the Messianic seed embodied in the Davidic Covenant.

22:2–4 This introduction contains the sum and substance of the whole psalm, as David extols God as his defense, refuge, and deliverer in the many experiences of his agitated life.

22:2 rock. See notes on 1 Sam. 2:2; Deut. 32:4. fortress. This term had previously been used to describe the citadel of Jerusalem (5:9) and the cave of Adullam (1 Sam. 22:1).

22:3 shield. See Gen. 15:1; Deut. 33:29. horn. See note on 1 Sam. 2:1. stronghold. A secure, lofty retreat that the enemy finds inaccessible. As such, the Lord is the refuge of His chosen one, secure from all hostile attacks.

22:5–7 David described how he cried to the Lord in the midst of his distress.

22:5, 6 death. Pictured as violent floods of water like waves ready to break over him and traps set by a hunter to snare him, David faced the reality of imminent death in his personal experience, most frequently when pursued by Saul, but also in Absalom’s conspiracy and in certain wars (see 21:16).

22:7 distress. The particular trouble David was referring to was the potential of his imminent death (vv. 5, 6). His temple. God’s heavenly dwelling place (cf. Pss. 11:4; 29:9).

22:8–16 In reaffirming the great majesty of God, David described His coming in power from heaven to earth (cf. Ex. 19:16–20; Ezek. 1:4–28; Hab. 3:3–15).

22:14 The LORD thundered. See note on 1 Sam. 7:10.

22:17–20 In personalizing what he just said in vv. 8–16, David explained how God reached down from heaven to save him on the earth.

22:20 He delighted in me. This expression that the Lord was “pleased” with David (cf. 15:26) provided a transition to vv. 21–28, where David described the basis of God’s saving deliverance.

22:21–25 David was not claiming to be righteous or sinless in any absolute sense. Rather, David believed God, was considered righteous by faith, and desired to please the Lord and be obedient to His commands. Thus he was blameless when compared with his enemies.

22:26–28 David stated the basic principles that the Lord follows in delivering or judging people.

22:28 humble…haughty. For the idea that the Lord saves the humble, but brings low the proud, see also 1 Sam. 2:4–7.

22:29–46 Empowered by God (vv. 29–37), David was able to gain total victory over his enemies (vv. 38–43), both in Israel and throughout the nations (vv. 44–46).

22:29 my lamp. David as the “lamp” of Israel (see note on 21:17) reflected the light of the glory of God, who was the “Lamp” of David himself.

22:50 Paul quotes this in Rom. 15:9.

22:51 His king…His anointed. These terms are singular and thus do not seem to refer to David and his descendants. Rather they refer to the promised “seed,” the Messiah of 7:12. The deliverance and ultimate triumph of David foreshadow that of the coming Messiah. At the end of his life, David looked back in faith at God’s promises and forward in hope to their fulfillment in the coming of a future “king,” the “anointed one” (see notes on 1 Sam. 2:10).

2 Samuel 23

23:1–7 last words. This is David’s final literary legacy to Israel, not his final oral speech (see 1 Kin. 2:1–10).

23:1 says. “Declares as an oracle” (cf. Num. 24:3, 15; 1 Sam. 2:30; Prov. 30:1). David realized that the psalms he wrote, as directed by the Holy Spirit, were the very Word of God.

23:2 Spirit. God’s Holy Spirit is the divine instrument of revelation and inspiration (cf. Zech. 7:12; 2 Tim. 3:16, 17; 2 Pet. 1:19–21).

23:3, 4 He who rules. These words begin the record of direct speech from God, whose ideal king must exercise His authority with justice, in complete submission to divine sovereignty. Such a king is like the helpful rays of sun at dawn and the life-giving showers which nourish the earth. This ideal king was identified in the OT as the coming Messiah (cf. Is. 9:6, 7).

23:5 my house is not so with God. In response to God’s standard for His ideal king, David confessed that his house had not always ruled over God’s people in righteousness and in the fear of God, and thus were not the fulfillment of 7:12–16. Further, none of the kings of David’s line (according to 1 and 2 Kings) met God’s standard of righteous obedience. everlasting covenant. The promise given by the Lord to David recorded in 7:12–16 is here referred to as a “covenant,” a binding agreement from the Lord that He will fulfill. In spite of the fact that David and his own household had failed (chaps. 9–20), David rightly believed that the Lord would not fail, but would be faithful to His promise of hope for the future in the seed of David, the Eternal King, the anointed one (see note on 7:12), who would establish a kingdom of righteousness and peace forever.

23:6 sons of rebellion. Lit. “Belial” (see note on 1 Sam. 2:12). The wicked enemies of God will be cast aside in judgment when the Messiah, the fulfillment of the Davidic Covenant, establishes His rule upon the earth (cf. Is. 63:1–6).

23:8–39 This fifth inset recalls David’s mighty men. See 1 Chr. 11:10–41.

23:8 the mighty men. David’s bravest warriors and most outstanding soldiers are memorialized. This list appears in 1 Chr. 11:11–41, with slight variations. According to 1 Chr. 11:10, these men helped David to become king. The listing of these men is presented in 3 sets: first, “the three” (vv. 8–12); second, two more honored other than “the thirty,” but not attaining to “the three” (vv. 18–23); third, “the thirty” which is actually 32 (vv. 24–39). This list is expanded by 16 names in 1 Chr. 11:41–47. eight hundred. Probably a textual error. 1 Chr. 11:11 has “three hundred,” the likely number.

23:13–17 three of the thirty. Three of the soldiers mentioned in vv. 34–39.

23:13 cave of Adullam. See note on 1 Sam. 22:1. Valley of Rephaim. See note on 5:18.

23:14 stronghold. See note on 1 Sam. 22:4.

23:16 poured it out to the LORD. Because David’s men brought him water from Bethlehem’s well at the risk of their own lives, he considered it as “blood” and refused to drink it. Instead, he poured it out on the ground as a sacrifice to the Lord (cf. Gen. 35:14; Ex. 30:9; Lev. 23:13, 18, 37).

23:18 Abishai. See note on 2:18.

23:20 Benaiah. See note on 8:18.

23:24 Asahel. See note on 2:18.

23:24–39 thirty. A technical term for a small military contingent, named “the thirty” since it usually consisted of around 30 men, whereas 32 men are listed here, counting Joab.

23:39 Uriah. Here is inserted a mention of one of David’s great soldiers, a reminder of David’s great sin (11:1–27), and a preparation for David’s further failure recorded in 24:1–10. thirty-seven. The 3 (vv. 8–12) with Abishai (vv. 18–19) and Benaiah (vv. 20–23) plus the 32 men of “the thirty” (vv. 24–39).

2 Samuel 24

24:1–17 See notes on 1 Chr. 21:1–16.

24:1 Again. A second outbreak of the divine wrath occurred after the 3-year famine recorded in 21:1. against Israel. The inciting of David to conduct a census was a punishment on Israel from the Lord for some unspecified sins. Perhaps sins of pride and ambition had led him to increase the size of his army unnecessarily and place heavy burdens of support on the people. Whatever the sin, it is clear God was dissatisfied with David’s motives, goals, and actions and brought judgment. He moved David. Satan incited David to take this census, and the Lord sovereignly and permissively used Satan to accomplish His will. See note on 1 Chr. 21:1. number Israel and Judah. A census was usually for military purposes, which seems to be the case here (see v. 9). Numbering the potential army of Israel had been done in the past (Num. 1:1, 2; 26:1–4). However, this census of Israel’s potential army did not have the sanction of the Lord and proceeded from wrong motives. David either wanted to glory in the size of his fighting force or take more territory than what the Lord had granted him. He shifted his trust from God to military power (this is a constant theme in the Psalms; cf. 20:7; 25:2; 44:6).

24:2 from Dan to Beersheba. A proverbial statement for all the land of Israel from N to S.

24:3 But why. Although Joab protested the plan, he was overruled by David with no reason for the census being stated by David.

24:5 Aroer. The census began about 14 mi. E of the Dead Sea on the northern bank of the Arnon River, in the southeastern corner of Israel, and continued in a counterclockwise direction through the land. Jazer. A town in the territory of Gad about 6 mi. W of Rabbah. Jazer was close to the border of the Ammonite territory.

24:6 Gilead. The Transjordan territory N of Gad. Dan Jaan. Either a village near the town of Dan or a fuller name for Dan itself. Dan is 25 mi. N of the Sea of Galilee.

24:7 Tyre. The census takers seem to have gone N from Dan and then W towards Sidon before turning S toward Tyre, a city on the coast of the Mediterranean Sea ruled by David’s friend Hiram (see note on 5:11), but remaining in Israelite territory. Beersheba. A major settlement in the S of the land of Israel located about 45 mi. SW of Jerusalem.

24:9 Israel eight hundred thousand…Judah…five hundred thousand. First Chronicles 21:5 has “one million one hundred thousand” and “four hundred and seventy thousand,” respectively. A solution can be found in seeing the 1 Chronicles figure including all the available men of military age, whether battle seasoned or not. But the 2 Samuel figure could be 800,000 battle-seasoned soldiers with the additional 300,000 being of military age who were in reserve but never fought, or it could be the 288,000 in the standing army (1 Chr. 27:1–15) rounded off to 300,000. Either of these two contingents would make up the 1.1 million number of 1 Chr. 21. As far as Judah was concerned, the number in 2 Samuel is 30,000 more than the 1 Chronicles figure. First Chronicles makes it clear that the numbering was not completed by Joab, because he didn’t get to the census regarding Benjamin (or Levi) before David came under conviction about completing it all. Joab was glad to stop when he saw the king’s changed heart. Because of the procedure selected (see note on 24:5) the numbering of Benjamin would have been last, so their number was not included. In the record of 2 Samuel the figure for Judah included the already-known number of 30,000 troops from Benjamin, hence the total of 500,000. The Benjamites remained loyal to David and Judah.

24:10 David’s heart condemned him. Although God’s prohibition is not clear in the text, it was clear to David. sinned greatly…done very foolishly. David recognized the enormity of his willful rebellion against God. David’s insight saw the seriousness of his error in relying on numerical strength instead of on the Lord, who can deliver by many or few (see 1 Sam. 14:6).

24:11 Gad. See note on 1 Sam. 22:5.

24:13 famine…enemies…plague. David was given a choice of 3 possible punishments for his sin of numbering the people: 1) 3 years of famine in Israel (see marginal note and note on 1 Chr. 21:12); 2) 3 months of fleeing from his enemies; or 3) 3 days of pestilence in the land. Implicit in the threat of pursuit by “enemies” was death by the sword. Famine, sword, and plague were OT punishments of the Lord against His sinful people (Lev. 26:23–26; Deut. 28:21–26; Jer. 14:12).

24:14 fall into the hand of the LORD. David knew that the Lord would be more merciful than his enemies, so he took the third option.

24:16 relented. Or “repented, grieved,” an expression of God’s deep sorrow concerning man’s sin and evil (see 1 Sam. 15:11, 29). Araunah the Jebusite. Araunah (or Ornan) was a pre-Israelite inhabitant of Jerusalem. He owned a threshing floor N of the citadel of Jerusalem and outside its fortified area.

24:17 Let Your hand…be against me. Rather than witness the further destruction of his people, David called down the wrath upon himself and his own family (cf. Ex. 32:32).

24:18–25 See 1 Chr. 21:18–27.

24:18 altar. At this time, the altar associated with the tabernacle of Moses was located at Gibeon (1 Chr. 21:29; 2 Chr. 1:2–6). David was instructed by Gad to build another altar to the Lord at the place where the plague had stopped. This indicated where the Lord’s choice was for the building of His temple.

24:24 costs me nothing. Sacrifice is an essential part of worship and service to God (see Mal. 1:6–10; 2 Cor. 8:1–5). fifty shekels. A little more than a pound of silver. First Chronicles 21:25 says David paid 600 shekels of gold. How is this discrepancy resolved? In the initial transaction, David either bought or leased the small threshing floor (usually 30 or 40 ft. square) and purchased the oxen. Fifty shekels of silver was appropriate. After that, 1 Chr. 21:25 says he bought “the place,” costing 180 times as much, and referring to the entire area of Mt. Moriah.

24:25 the plague was withdrawn. This indicates that judgment is not the final action of the Lord toward either Israel or the house of David. God will fulfill the Abrahamic and Davidic Covenants (cf. Ezek. 37).

2 Samuel 1

1:1 a 1 Sam. 31:6

1:1 b 1 Sam. 30:1, 17, 26

1:2 c 2 Sam. 4:10

1:2 d 1 Sam. 4:12

1:2 e 1 Sam. 25:23

1:2 1 To show grief

1:4 f 1 Sam. 4:16; 31:3

1:4 g 1 Sam. 31:2

1:6 h 1 Sam. 31:1

1:6 i 1 Sam. 31:2–4

1:9 2 agony

1:10 j Judg. 9:54; 2 Kin. 11:12

1:11 k 2 Sam. 3:31; 13:31

1:12 l 2 Sam. 3:31

1:12 m 1 Sam. 31:13

1:12 n 2 Sam. 6:21

1:14 o Num. 12:8

1:14 p 1 Sam. 31:4

1:14 q 1 Sam. 24:6; 26:9

1:15 r 2 Sam. 4:10, 12

1:16 s 1 Sam. 26:9; 2 Sam. 3:28; 1 Kin. 2:32–37

1:16 t 2 Sam. 1:10; Luke 19:22

1:18 u 1 Sam. 31:3

1:18 v Josh. 10:13

1:18 3 Lit. of the Upright

1:19 w 2 Sam. 1:27

1:20 x 1 Sam. 27:2; 31:8–13; Mic. 1:10

1:20 y 1 Sam. 6:17; Jer. 25:20

1:20 z Ex. 15:20; Judg. 11:34; 1 Sam. 18:6

1:20 a 1 Sam. 31:4

1:21 b 1 Sam. 31:1

1:21 c Ezek. 31:15

1:21 d 1 Sam. 10:1

1:21 4 Lit. defiled

1:22 e Deut. 32:42; 1 Sam. 18:4

1:23 f 1 Sam. 31:2–4

1:23 g Judg. 14:18

1:26 h 1 Sam. 18:1–4; 19:2; 20:17

1:27 i 2 Sam. 1:19, 25

2 Samuel 2

2:1 a Judg. 1:1; 1 Sam. 23:2, 4, 9; 30:7, 8

2:1 b 1 Sam. 30:31; 2 Sam. 2:11; 5:1–3; 1 Kin. 2:11

2:2 c 1 Sam. 25:42, 43; 30:5

2:3 d 1 Sam. 27:2, 3; 30:1; 1 Chr. 12:1

2:4 e 1 Sam. 30:26; 2 Sam. 2:11; 5:5; 19:14, 41–43

2:4 f 1 Sam. 16:13; 2 Sam. 5:3

2:4 g 1 Sam. 31:11–13

2:5 h Ruth 2:20; 3:10

2:6 i Ex. 34:6; 2 Tim. 1:16, 18

2:8 j 1 Sam. 14:50; 2 Sam. 3:6

2:8 k Gen. 32:2; Josh. 21:38; 2 Sam. 17:24

2:8 1 Esh-Baal, 1 Chr. 8:33; 9:39

2:9 l Josh. 22:9

2:9 m Judg. 1:32

2:9 n 1 Sam. 29:1

2:11 o 2 Sam. 5:5; 1 Kin. 2:11

2:11 2 Lit. number of days

2:12 p Josh. 10:2–12; 18:25

2:13 q 1 Sam. 26:6; 2 Sam. 8:16; 1 Chr. 2:16; 11:6

2:13 r Jer. 41:12

2:16 3 Heb. Helkath Hazzurim

2:18 s 1 Chr. 2:16

2:18 t 1 Chr. 12:8; Hab. 3:19

2:18 u Ps. 18:33

2:23 v 2 Sam. 3:27; 4:6; 20:10

2:23 w 2 Sam. 20:12

2:25 4 one band

2:27 x 2 Sam. 2:14

2:27 5 if you had not spoken

2:32 y 1 Sam. 20:6

2 Samuel 3

3:1 a 1 Kin. 14:30; (Ps. 46:9)

3:2 b 1 Chr. 3:1–4

3:2 c 1 Sam. 25:42, 43

3:3 d 2 Sam. 15:1–10

3:3 e Josh. 13:13; 1 Sam. 27:8; 2 Sam. 13:37; 14:32; 15:8

3:3 1 Daniel, 1 Chr. 3:1

3:4 f 1 Kin. 1:5

3:7 g 2 Sam. 21:8–11

3:7 h 2 Sam. 16:21

3:8 i Deut. 23:18; 1 Sam. 24:14; 2 Sam. 9:8; 16:9

3:9 j Ruth 1:17; 1 Kin. 19:2

3:9 k 1 Sam. 15:28; 16:1, 12; 28:17; 1 Chr. 12:23

3:10 l Judg. 20:1; 1 Sam. 3:20; 2 Sam. 17:11; 1 Kin. 4:25

3:10 2 family

3:13 m Gen. 43:3

3:13 n 1 Sam. 18:20; 19:11; 25:44; 2 Sam. 6:16

3:14 o 2 Sam. 2:10

3:14 p 1 Sam. 18:25–27

3:15 3 Palti, 1 Sam. 25:44

3:16 q 2 Sam. 16:5; 19:16

3:16 4 Lit. going and weeping

3:18 r 2 Sam. 3:9

3:18 5 So with many Heb. mss., LXX, Syr., Tg.; MT he

3:19 s 1 Sam. 10:20, 21; 1 Chr. 12:29

3:21 t 2 Sam. 3:10, 12

3:21 u 1 Kin. 11:37

3:22 6 booty

3:25 v Deut. 28:6; 1 Sam. 29:6; Is. 37:28

3:27 w 2 Sam. 20:9, 10; 1 Kin. 2:5

3:27 x 2 Sam. 4:6

3:27 y 2 Sam. 2:23

3:27 7 Lit. struck

3:28 8 innocent

3:29 z Deut. 21:6–9; 1 Kin. 2:32, 33

3:29 a Lev. 15:2

3:29 9 family

3:30 b 2 Sam. 2:23

3:31 c Josh. 7:6; 2 Sam. 1:2, 11

3:31 d Gen. 37:34

3:33 e 2 Sam. 13:12, 13

3:35 f 2 Sam. 12:17; Jer. 16:7, 8

3:35 g Ruth 1:17

3:35 h Judg. 20:26; 2 Sam. 1:12

3:39 i 2 Sam. 19:5–7

3:39 j 1 Kin. 2:5, 6, 32–34; 2 Tim. 4:14

2 Samuel 4

4:1 a Ezra 4:4; Is. 13:7

4:1 b Matt. 2:3

4:1 1 Ishbosheth

4:1 2 Lit. his hands dropped

4:2 c Josh. 18:25

4:2 3 considered part of

4:3 d Neh. 11:33

4:4 e 2 Sam. 9:3

4:4 f 1 Sam. 29:1, 11

4:4 g 2 Sam. 9:6

4:4 4 Merib-Baal, 1 Chr. 8:34; 9:40

4:5 h 2 Sam. 2:8, 9

4:6 i 2 Sam. 2:23; 20:10

4:6 5 Lit. struck

4:8 j 1 Sam. 19:2, 10, 11; 23:15; 25:29

4:9 k Gen. 48:16; 1 Kin. 1:29; Ps. 31:7

4:10 l 2 Sam. 1:2–16

4:11 m (Gen. 9:5, 6; Ps. 9:12)

4:11 6 Or bloodshed

4:11 7 Lit. consume you

4:12 n 2 Sam. 1:15

4:12 o 2 Sam. 3:32

2 Samuel 5

5:1 a 1 Chr. 11:1–3

5:1 b Gen. 29:14; Judg. 9:2; 2 Sam. 19:12, 13

5:2 c 1 Sam. 18:5, 13, 16

5:2 d 1 Sam. 16:1

5:3 e 2 Sam. 3:17; 1 Chr. 11:3

5:3 f 2 Sam. 2:4; 3:21; 2 Kin. 11:17

5:3 g Judg. 11:11; 1 Sam. 23:18

5:4 h Gen. 41:46; Num. 4:3; Luke 3:23

5:4 i 1 Kin. 2:11; 1 Chr. 26:31; 29:27

5:5 j 2 Sam. 2:11; 1 Chr. 3:4; 29:27

5:6 k Judg. 1:21

5:6 l Josh. 15:63; Judg. 1:8; 19:11, 12

5:7 m 2 Sam. 6:12, 16; 1 Kin. 2:10; 8:1; 9:24

5:8 n 1 Chr. 11:6–9

5:9 o 2 Sam. 5:7; 1 Kin. 9:15, 24

5:9 1 Lit. The Landfill

5:10 p 1 Sam. 17:45

5:10 q 1 Sam. 18:12, 28

5:11 r 1 Kin. 5:1–18

5:11 s 1 Chr. 14:1

5:12 t Num. 24:7

5:12 u Is. 45:4

5:13 v (Deut. 17:17); 1 Chr. 3:9

5:14 w 1 Chr. 3:5–8

5:14 x 2 Sam. 12:24

5:14 2 Shimea, 1 Chr. 3:5

5:15 3 Elishama, 1 Chr. 3:6

5:17 y 1 Chr. 11:16

5:17 z 2 Sam. 23:14

5:18 a Gen. 14:5; Josh. 15:8; 1 Chr. 11:15; Is. 17:5

5:19 b 1 Sam. 23:2; 2 Sam. 2:1

5:20 c 1 Chr. 14:11; Is. 28:21

5:20 4 Lit. Master of Breakthroughs

5:21 d Deut. 7:5, 25

5:21 5 idols

5:22 e 1 Chr. 14:13

5:23 f 2 Sam. 5:19

5:24 g 2 Kin. 7:6; 1 Chr. 14:15

5:24 h Judg. 4:14

5:25 i 1 Chr. 14:16

5:25 j Josh. 16:10

5:25 6 So with MT, Tg., Vg.; LXX Gibeon

2 Samuel 6

6:2 a 1 Chr. 13:5, 6

6:2 b Ex. 25:22; 1 Sam. 4:4; Ps. 80:1

6:2 1 Baalah, Kirjath Jearim, Josh. 15:9; 1 Chr. 13:6

6:2 2 LXX, Tg., Vg. omit by the Name; many Heb. mss., Syr. there

6:3 c 1 Sam. 26:1

6:3 3 LXX adds with the ark

6:4 d 1 Sam. 7:1; 1 Chr. 13:7

6:5 e 1 Sam. 18:6, 7

6:6 f 1 Chr. 13:9

6:6 g Num. 4:15, 19, 20

6:6 4 held it

6:7 5 Or irreverence

6:8 6 Lit. Outburst Against Uzzah

6:9 h Deut. 9:19; Ps. 119:120; Luke 5:8

6:10 i 2 Sam. 5:7

6:10 j 1 Chr. 13:13; 26:4–8

6:11 k 1 Chr. 13:14

6:11 l Gen. 30:27; 39:5

6:12 m 1 Chr. 15:25—16:3

6:13 n Num. 4:15; Josh. 3:3; 1 Sam. 6:15; 2 Sam. 15:24; 1 Chr. 15:2, 15

6:13 o 1 Kin. 8:5

6:14 p Ps. 30:11; 149:3

6:14 q 1 Sam. 2:18, 28

6:14 7 whirled about

6:15 r 1 Chr. 15:28

6:16 s 2 Sam. 3:14

6:17 t 1 Chr. 16:1

6:17 u 1 Chr. 15:1; 2 Chr. 1:4

6:17 v 1 Kin. 8:5, 62, 63

6:18 w 1 Kin. 8:14, 15, 55

6:19 x 1 Chr. 16:3

6:20 y Ps. 30:title

6:20 z 2 Sam. 6:14, 16

6:20 a Judg. 9:4

6:20 8 openly

6:21 b 1 Sam. 13:14; 15:28

6:21 c 2 Kin. 11:17

6:23 d 1 Sam. 15:35; Is. 22:14

2 Samuel 7

7:1 a 1 Chr. 17:1–27

7:2 b 2 Sam. 5:11

7:2 c Acts 7:46

7:2 d Ex. 26:1

7:3 e 1 Kin. 8:17, 18; 1 Chr. 22:7

7:5 f 1 Kin. 5:3, 4; 8:19; 1 Chr. 22:8

7:6 g Josh. 18:1; 1 Kin. 8:16

7:6 h Ex. 40:18, 34

7:7 i Lev. 26:11, 12

7:7 j 2 Sam. 5:2; (Acts 20:28)

7:8 k 1 Sam. 16:11, 12; Ps. 78:70, 71

7:9 l 1 Sam. 18:14; 2 Sam. 5:10

7:9 m 1 Sam. 31:6

7:9 1 destroyed

7:10 n Ex. 15:17; Ps. 44:2; 80:8; Jer. 24:6

7:10 o Ps. 89:22, 23; Is. 60:18

7:11 p Judg. 2:14–16

7:11 q Ex. 1:21; 1 Sam. 25:28; 2 Sam. 7:27

7:11 2 declares to you

7:11 3 Royal dynasty

7:12 r 1 Kin. 2:1

7:12 s Deut. 31:16; Acts 13:36

7:12 t 1 Kin. 8:20; Ps. 132:11; Matt. 1:6; Luke 3:31

7:13 u 1 Kin. 5:5; 8:19; 2 Chr. 6:2

7:13 v 2 Sam. 7:16; (Is. 9:7; 49:8)

7:14 w (Heb. 1:5)

7:14 x (Ps. 2:7; 89:26, 27, 30); Matt. 3:17

7:14 4 strokes

7:15 y 1 Sam. 15:23, 28; 16:14

7:16 z 2 Sam. 7:13; Ps. 89:36, 37; Matt. 25:31; John 12:34

7:16 5 LXX Me

7:18 a Gen. 32:10; Ex. 3:11; 1 Sam. 18:18

7:19 b (Is. 55:8, 9)

7:20 c (1 Sam. 16:7); Ps. 139:1; John 21:17

7:22 d Deut. 10:17; 1 Chr. 16:25; 2 Chr. 2:5; Ps. 86:10; Jer. 10:6

7:22 e Ex. 15:11; Deut. 3:24; 4:35; 32:39

7:22 f Ex. 10:2; Ps. 44:1

7:22 6 Tg., Syr. O LORD God

7:23 g Ps. 147:20

7:23 h Deut. 9:26; 33:29

7:24 i Gen. 17:7, 8; Ex. 6:7; (Deut. 26:18)

7:24 j Ps. 48:14

7:28 k Ex. 34:6; Josh. 21:45; John 17:17

7:29 l 2 Sam. 22:51

2 Samuel 8

8:1 1 Lit. struck

8:1 2 Lit. The Bridle of the Mother City

8:2 a Num. 24:17

8:2 b 2 Sam. 12:31

8:2 c 1 Sam. 10:27; 1 Kin. 4:21

8:3 d 1 Sam. 14:47; 2 Sam. 10:16, 19

8:3 e Gen. 15:18; 2 Sam. 10:15–19

8:4 f Josh. 11:6, 9

8:4 3 seven thousand, 1 Chr. 18:4

8:5 g 1 Kin. 11:23–25

8:6 h 2 Sam. 7:9; 8:14

8:7 i 1 Kin. 10:16

8:8 j Ezek. 47:16

8:8 4 Tibhath, 1 Chr. 18:8

8:8 5 Chun, 1 Chr. 18:8

8:9 k 1 Kin. 8:65; 2 Kin. 14:28; 2 Chr. 8:4

8:9 6 Tou, 1 Chr. 18:9

8:10 7 Hadoram, 1 Chr. 18:10

8:10 8 Lit. ask him of his welfare

8:11 l 1 Kin. 7:51

8:12 m 2 Sam. 5:17–25

8:12 9 LXX, Syr., Heb. mss. Edom

8:13 n 2 Sam. 7:9

8:13 o 2 Kin. 14:7

8:13 p 1 Chr. 18:12; Ps. 60:title

8:13 10 LXX, Syr., Heb. mss. Edomites and 1 Chr. 18:12

8:14 q Gen. 27:29, 37–40; Num. 24:18; 1 Kin. 11:15

8:16 r 2 Sam. 19:13; 20:23; 1 Chr. 11:6

8:16 s 1 Kin. 4:3

8:17 t 1 Chr. 6:4–8; 24:3

8:17 11 Shavsha, 1 Chr. 18:16

8:17 12 secretary

8:18 u 1 Kin. 1:8; 1 Chr. 18:17

8:18 v 1 Sam. 30:14; 1 Kin. 1:38

8:18 13 Lit. priests

2 Samuel 9

9:1 a 1 Sam. 18:3; 20:14–16; 2 Sam. 21:7; (Prov. 27:10)

9:1 1 covenant faithfulness

9:2 b 2 Sam. 16:1–4; 19:17, 29

9:3 c 1 Sam. 20:14

9:3 d 2 Sam. 4:4

9:4 e 2 Sam. 17:27–29

9:6 f 2 Sam. 16:4; 19:24–30

9:6 2 Or Merib-Baal

9:8 g 2 Sam. 16:9

9:9 h 2 Sam. 16:4; 19:29

9:10 i 2 Sam. 9:7, 11, 13; 19:28

9:10 j 2 Sam. 19:17

9:11 3 LXX David’s table

9:12 k 1 Chr. 8:34

9:13 l 2 Sam. 9:7, 10, 11; 1 Kin. 2:7; 2 Kin. 25:29

9:13 m 2 Sam. 9:3

2 Samuel 10

10:1 a 2 Sam. 11:1; 1 Chr. 19:1

10:2 b 2 Sam. 9:1; 1 Kin. 2:7

10:2 c 1 Sam. 11:1

10:4 d Is. 20:4; 47:2

10:5 1 humiliated

10:6 e Gen. 34:30; Ex. 5:21

10:6 f 2 Sam. 8:3, 5

10:6 g Judg. 18:28

10:6 h Deut. 3:14; Josh. 13:11, 13

10:6 i Judg. 11:3, 5

10:7 j 2 Sam. 23:8

10:8 k 2 Sam. 10:6

10:10 l 1 Sam. 26:6; 2 Sam. 3:30

10:12 m Deut. 31:6; Josh. 1:6, 7, 9; Neh. 4:14

10:12 n 1 Sam. 4:9; 1 Cor. 16:13

10:12 o 1 Sam. 3:18

10:14 p 2 Sam. 11:1

10:16 2 Heb. Hadarezer

10:16 3 The Euphrates

10:16 4 Shophach, 1 Chr. 19:16

10:18 q 1 Chr. 19:18

10:19 r 2 Sam. 8:6

10:19 5 Heb. Hadarezer

2 Samuel 11

11:1 a 1 Kin. 20:22–26

11:1 b 1 Chr. 20:1

11:1 c 2 Sam. 12:26; Jer. 49:2, 3; Amos 1:14

11:2 d Deut. 22:8; 1 Sam. 9:25; Matt. 24:17; Acts 10:9

11:2 e Gen. 34:2; (Ex. 20:17); Job 31:1; (Matt. 5:28)

11:3 f 2 Sam. 23:39

11:3 g 1 Sam. 26:6

11:3 1 Bathshua, 1 Chr. 3:5

11:3 2 Ammiel, 1 Chr. 3:5

11:4 h (Lev. 20:10; Deut. 22:22); Ps. 51:title; (James 1:14, 15)

11:4 i Lev. 15:19, 28

11:8 j Gen. 18:4; 19:2

11:9 k 1 Kin. 14:27, 28

11:11 l 2 Sam. 7:2, 6

11:11 m 2 Sam. 20:6–22

11:13 n Gen. 19:33, 35

11:13 o 2 Sam. 11:9

11:14 p 1 Kin. 21:8, 9

11:15 q 2 Sam. 12:9

11:15 3 fiercest

11:21 r Judg. 9:50–54

11:21 4 Jerubbaal (Gideon), Judg. 6:32.

11:25 5 Lit. be evil in your sight

11:27 s 2 Sam. 12:9

11:27 t 1 Chr. 21:7; (Heb. 13:4)

11:27 6 Lit. was evil in the eyes of

2 Samuel 12

12:1 a Ps. 51:title

12:1 b 1 Kin. 20:35–41

12:5 1 deserves to die, lit. is a son of death

12:6 c (Ex. 22:1); Luke 19:8

12:7 d 1 Sam. 16:13; 2 Sam. 5:3

12:9 e 1 Sam. 15:19

12:9 f Num. 15:31

12:9 g 2 Sam. 11:14–17, 27

12:10 h 2 Sam. 13:28; 18:14; 1 Kin. 2:25; (Amos 7:9)

12:11 i Deut. 28:30; 2 Sam. 16:21, 22

12:12 j 2 Sam. 16:22

12:13 k 1 Sam. 15:24

12:13 l 2 Sam. 24:10; Job 7:20; Ps. 51; Luke 18:13

12:13 m 2 Sam. 24:10; Job 7:21; (Ps. 32:1–5; Prov. 28:13; Mic. 7:18); Zech. 3:4

12:14 n Is. 52:5; (Ezek. 36:20, 23); Rom. 2:24

12:15 o 1 Sam. 25:38

12:16 p 2 Sam. 13:31

12:20 q Ruth 3:3; Matt. 6:17

12:20 r Job 1:20

12:22 s Is. 38:1–5; Joel 2:14; Jon. 3:9

12:22 2 Heb. mss., Syr. God

12:23 t Gen. 37:35

12:23 u Job 7:8–10

12:24 v Matt. 1:6

12:24 w 1 Chr. 22:9

12:24 3 So with Kt., LXX, Vg.; Qr., a few Heb. mss., Syr., Tg. she

12:25 4 Qr., some Heb. mss., Syr., Tg. she

12:25 5 Lit. Beloved of the LORD

12:26 x 1 Chr. 20:1

12:26 y Deut. 3:11; 2 Sam. 11:1

12:30 z 1 Chr. 20:2

12:30 6 plunder

2 Samuel 13

13:1 a 2 Sam. 3:2, 3; 1 Chr. 3:2

13:1 b 1 Chr. 3:9

13:1 c 2 Sam. 3:2

13:3 d 1 Sam. 16:9

13:6 e Gen. 18:6

13:9 f Gen. 45:1

13:11 g Gen. 39:12; (Deut. 27:22); Ezek. 22:11

13:12 h (Lev. 18:9–11; 20:17)

13:12 i Gen. 34:7; Judg. 19:23; 20:6

13:12 1 Lit. humble me

13:13 j Gen. 20:12

13:14 k Lev. 18:9; (Deut. 22:25; 27:22); 2 Sam. 12:11

13:15 2 with a very great hatred

13:18 l Gen. 37:3; Judg. 5:30; Ps. 45:13, 14

13:19 m Josh. 7:6; 2 Sam. 1:2; Job 2:12; 42:6

13:19 n Jer. 2:37

13:22 o Gen. 24:50; 31:24

13:22 p (Lev. 19:17, 18; 1 John 2:9, 11; 3:10, 12, 15)

13:23 q Gen. 38:12, 13; 1 Sam. 25:4

13:28 r Judg. 19:6, 9, 22; Ruth 3:7; 1 Sam. 25:36; Esth. 1:10

13:28 3 Lit. sons of valor

13:29 s 2 Sam. 12:10

13:29 t 2 Sam. 18:9; 1 Kin. 1:33, 38

13:31 u 2 Sam. 1:11

13:31 v 2 Sam. 12:16

13:32 w 2 Sam. 13:3–5

13:33 x 2 Sam. 19:19

13:34 y 2 Sam. 13:37, 38

13:34 4 LXX adds And the watchman went and told the king, and said, “I see men from the way of Horonaim, from the regions of the mountains.”

13:37 z 2 Sam. 3:3; 1 Chr. 3:2

13:38 a 2 Sam. 14:23, 32; 15:8

13:39 b Gen. 38:12; 2 Sam. 12:19, 23

13:39 5 So with MT, Syr., Vg.; LXX the spirit of the king; Tg. the soul of King David

13:39 6 So with MT, Tg.; LXX, Vg. ceased to pursue after

2 Samuel 14

14:1 a 2 Sam. 13:39

14:2 b 2 Sam. 23:26; 2 Chr. 11:6; Amos 1:1

14:2 c Ruth 3:3

14:3 d Ex. 4:15; 2 Sam. 14:19

14:4 e 1 Sam. 20:41; 25:23; 2 Sam. 1:2

14:4 f 2 Kin. 6:26, 28

14:4 1 Many Heb. mss., LXX, Syr., Vg. came

14:5 g (Zech. 7:10)

14:7 h Num. 35:19; Deut. 19:12, 13

14:9 i Gen. 27:13; 43:9; 1 Sam. 25:24; Matt. 27:25

14:9 j 2 Sam. 3:28, 29; 1 Kin. 2:33

14:9 2 guilt

14:11 k Num. 35:19, 21; (Deut. 19:4–10)

14:11 l 1 Sam. 14:45; 1 Kin. 1:52; Matt. 10:30; Acts 27:34

14:13 m Judg. 20:2

14:13 n 2 Sam. 13:37, 38

14:14 o Job 30:23; 34:15; (Heb. 9:27)

14:14 p Job 34:19; Matt. 22:16; Acts 10:34; Rom. 2:11

14:14 q Num. 35:15

14:14 3 cast out

14:16 r Deut. 32:9; 1 Sam. 26:19; 2 Sam. 20:19

14:17 s 1 Sam. 29:9; 2 Sam. 19:27

14:17 t 1 Kin. 3:9

14:19 u 2 Sam. 14:3

14:20 v 2 Sam. 14:17; 19:27

14:22 4 Lit. blessed

14:23 w 2 Sam. 13:37, 38

14:24 x Gen. 43:3; 2 Sam. 3:13

14:25 y Deut. 28:35; Job 2:7; Is. 1:6

14:27 z 2 Sam. 13:1; 18:18

14:28 a 2 Sam. 14:24

14:32 b 1 Sam. 20:8; (Prov. 28:13)

14:33 c Gen. 33:4; 45:15; Luke 15:20

2 Samuel 15

15:1 a 2 Sam. 12:11

15:1 b 1 Kin. 1:5

15:2 c Deut. 19:17

15:2 1 Lit. controversy

15:3 2 Lit. words

15:3 3 Lit. listener

15:4 d Judg. 9:29

15:5 e 2 Sam. 14:33; 20:9

15:6 f (Rom. 16:18)

15:7 g (Deut. 23:21)

15:7 h 2 Sam. 3:2, 3

15:7 4 LXX mss., Syr., Josephus four

15:8 i 1 Sam. 16:2

15:8 j Gen. 28:20, 21

15:8 k 2 Sam. 13:38

15:10 l 1 Kin. 1:34; 2 Kin. 9:13

15:11 m 1 Sam. 16:3, 5

15:11 n Gen. 20:5

15:12 o 2 Sam. 16:15; 1 Chr. 27:33; Ps. 41:9; 55:12–14

15:12 p Josh. 15:51

15:12 q Ps. 3:1

15:13 r Judg. 9:3; 2 Sam. 15:6

15:13 5 Lit. after

15:14 s 2 Sam. 12:11; Ps. 3:title

15:16 t Ps. 3:title

15:16 u 2 Sam. 12:11; 16:21, 22

15:18 v 2 Sam. 8:18

15:18 w 1 Sam. 23:13; 25:13; 30:1, 9

15:18 6 Lit. by his hand

15:19 x 2 Sam. 18:2

15:20 y 1 Sam. 23:13

15:21 z Ruth 1:16, 17; (Prov. 17:17)

15:23 a 2 Sam. 15:28; 16:2

15:24 b 2 Sam. 8:17

15:24 c Num. 4:15; 1 Sam. 4:4

15:24 d 1 Sam. 22:20

15:25 e (Ps. 43:3)

15:25 f Ex. 15:13; Jer. 25:30

15:26 g Num. 14:8; 2 Sam. 22:20; 1 Kin. 10:9; 2 Chr. 9:8; Is. 62:4

15:26 h 1 Sam. 3:18

15:27 i 1 Sam. 9:6–9

15:27 j 2 Sam. 17:17–20

15:27 7 prophet

15:28 k Josh. 5:10; 2 Sam. 17:16

15:30 l 2 Sam. 19:4; Esth. 6:12; Ezek. 24:17, 23

15:30 m Is. 20:2–4

15:30 n Jer. 14:3, 4

15:30 o (Ps. 126:6)

15:31 p Ps. 3:1, 2; 55:12

15:31 q 2 Sam. 16:23; 17:14, 23

15:32 r Josh. 16:2

15:32 s 2 Sam. 1:2

15:33 t 2 Sam. 19:35

15:34 u 2 Sam. 16:19

15:35 v 2 Sam. 17:15, 16

15:36 w 2 Sam. 15:27

15:37 x 2 Sam. 16:16; 1 Chr. 27:33

15:37 y 2 Sam. 16:15

2 Samuel 16

16:1 a 2 Sam. 15:30, 32

16:1 b 2 Sam. 9:2; 19:17, 29

16:2 c 2 Sam. 15:23; 17:29

16:3 d 2 Sam. 9:9, 10

16:3 e 2 Sam. 19:27

16:5 f 2 Sam. 3:16

16:5 g 2 Sam. 19:21; 1 Kin. 2:8, 9, 44–46

16:7 h Deut. 13:13

16:7 1 Lit. man of bloodshed

16:7 2 worthless man

16:8 i Judg. 9:24, 56, 57; 1 Kin. 2:32, 33

16:8 j 2 Sam. 1:16; 3:28, 29; 4:11, 12

16:8 3 Lit. man of bloodshed

16:9 k 1 Sam. 24:14; 2 Sam. 9:8

16:9 l Ex. 22:28

16:10 m 2 Sam. 3:39; 19:22; (1 Pet. 2:23)

16:10 n 2 Kin. 18:25; (Lam. 3:38)

16:10 o (Rom. 9:20)

16:11 p 2 Sam. 12:11

16:11 q Gen. 15:4

16:12 r Deut. 23:5; Neh. 13:2; Prov. 20:22

16:12 s Deut. 23:5; (Rom. 8:28; Heb. 12:10, 11)

16:12 4 So with Kt., LXX, Syr., Vg.; Qr. my eyes; Tg. tears of my eyes

16:13 5 Lit. dusted him with dust

16:15 t 2 Sam. 15:12, 37

16:16 u 2 Sam. 15:37

16:16 v 2 Sam. 15:34

16:17 w 2 Sam. 19:25; (Prov. 17:17)

16:19 x 2 Sam. 15:34

16:20 y 2 Sam. 15:12

16:21 z 2 Sam. 15:16; 20:3

16:21 a Gen. 34:30; 1 Sam. 13:4

16:21 b 2 Sam. 2:7; Zech. 8:13

16:22 c 2 Sam. 12:11, 12

16:23 d 2 Sam. 15:12

2 Samuel 17

17:2 a Deut. 25:18; 2 Sam. 16:14

17:2 b Zech. 13:7

17:2 1 tremble with fear

17:4 c 2 Sam. 5:3; 19:11

17:5 d 2 Sam. 15:32–34

17:8 e Hos. 13:8

17:10 f Josh. 2:11

17:11 g Judg. 20:1; 2 Sam. 3:10

17:11 h Gen. 22:17; Josh. 11:4; 1 Kin. 20:10

17:13 i Mic. 1:6

17:14 j 2 Sam. 15:31, 34

17:15 k 2 Sam. 15:35, 36

17:16 l 2 Sam. 15:28

17:17 m 2 Sam. 15:27, 36; 1 Kin. 1:42, 43

17:17 n Josh. 2:4–6

17:17 o Josh. 15:7; 18:16

17:18 p 2 Sam. 3:16; 16:5

17:19 q Josh. 2:4–6

17:20 r Ex. 1:19; (Lev. 19:11); Josh. 2:3–5

17:21 s 2 Sam. 17:15, 16

17:23 t 2 Sam. 15:12

17:23 u 2 Kin. 20:1

17:23 v Matt. 27:5

17:23 2 Lit. gave charge concerning his house

17:24 w Gen. 32:2; Josh. 13:26; 2 Sam. 2:8; 19:32

17:25 x 2 Sam. 19:13; 20:9–12; 1 Kin. 2:5, 32

17:25 y 1 Chr. 2:16

17:25 3 Jether, 1 Chr. 2:17

17:25 4 So with MT, some LXX mss., Tg.; some LXX mss. Ishmaelite (cf. 1 Chr. 2:17); Vg. of Jezrael

17:27 z 1 Sam. 11:1; 2 Sam. 10:1; 12:29

17:27 a 2 Sam. 9:4

17:27 b 2 Sam. 19:31, 32; 1 Kin. 2:7

17:29 c 2 Sam. 16:2, 14

2 Samuel 18

18:1 a Ex. 18:25; Num. 31:14; 1 Sam. 22:7

18:1 1 Lit. attended to

18:2 b Judg. 7:16; 1 Sam. 11:11

18:2 c 2 Sam. 15:19–22

18:3 d 2 Sam. 21:17

18:5 e 2 Sam. 18:12

18:6 f Josh. 17:15, 18; 2 Sam. 17:26

18:9 g 2 Sam. 14:26

18:12 h 2 Sam. 18:5

18:12 2 Vss. ‘Protect the young man Absalom for me!’

18:17 i Deut. 21:20, 21; Josh. 7:26; 8:29

18:17 j 2 Sam. 19:8; 20:1, 22

18:18 k Gen. 14:17

18:18 l 2 Sam. 14:27

18:18 3 monument

18:19 m 2 Sam. 15:36; 17:17

18:19 4 vindicated

18:22 5 Lit. be what may

18:24 n Judg. 5:11; 2 Sam. 13:34; 2 Kin. 9:17

18:27 o 1 Kin. 1:42

18:27 6 Lit. I see the running

18:28 p 2 Sam. 16:12

18:28 7 Peace be to you

18:33 q 2 Sam. 12:10

18:33 r 2 Sam. 19:4

2 Samuel 19

19:1 a Jer. 14:2

19:2 b Esth. 4:3

19:3 c 2 Sam. 17:24, 27; 19:32

19:3 1 went by stealth

19:4 d 2 Sam. 15:30

19:4 e 2 Sam. 18:33

19:5 f 2 Sam. 18:14

19:6 2 have no respect for

19:7 3 Lit. to the heart of

19:8 g 2 Sam. 15:2; 18:24

19:8 h 2 Sam. 18:17

19:9 i 2 Sam. 8:1–14

19:9 j 2 Sam. 3:18

19:9 k 2 Sam. 15:14

19:11 l 2 Sam. 15:24

19:12 m 2 Sam. 5:1; 1 Chr. 11:1

19:13 n 2 Sam. 17:25; 1 Chr. 2:17

19:13 o Ruth 1:17

19:13 4 permanently

19:14 p Judg. 20:1

19:15 q Josh. 5:9; 1 Sam. 11:14, 15

19:15 r 2 Sam. 17:22

19:16 s 2 Sam. 16:5; 1 Kin. 2:8

19:17 t 2 Sam. 3:19; 1 Kin. 12:21

19:17 u 2 Sam. 9:2, 10; 16:1, 2

19:19 v 1 Sam. 22:15

19:19 w 2 Sam. 16:5, 6

19:19 x 2 Sam. 13:33

19:19 5 charge me with iniquity

19:20 y Judg. 1:22; 1 Kin. 11:28

19:21 z (Ex. 22:28)

19:21 a (1 Sam. 26:9)

19:22 b 2 Sam. 3:39; 16:10

19:22 c 1 Sam. 11:13

19:23 d 1 Kin. 2:8, 9, 37, 46

19:24 e 2 Sam. 9:6; 21:7

19:25 f 2 Sam. 16:17

19:27 g 2 Sam. 16:3, 4

19:27 h 2 Sam. 14:17, 20

19:28 i 2 Sam. 9:7–13

19:28 6 complain

19:31 j 2 Sam. 17:27–29; 1 Kin. 2:7

19:32 k 2 Sam. 17:27–29

19:35 l Ps. 90:10

19:37 m 2 Sam. 19:40; Jer. 41:17

19:39 n Gen. 31:55; Ruth 1:14; 2 Sam. 14:33

19:40 7 MT Chimhan

19:41 o 2 Sam. 19:15

19:42 p 2 Sam. 19:12

19:43 q 1 Kin. 11:30, 31

19:43 r Judg. 8:1; 12:1

19:43 8 harsher

2 Samuel 20

20:1 a 2 Sam. 19:43; 1 Kin. 12:16

20:1 b 1 Sam. 13:2; 2 Sam. 18:17; 2 Chr. 10:16

20:1 1 Lit. man of Belial

20:2 c 2 Sam. 19:14

20:3 d 2 Sam. 15:16; 16:21, 22

20:4 e 2 Sam. 17:25; 19:13

20:6 f 2 Sam. 21:17

20:6 g 2 Sam. 11:11; 1 Kin. 1:33

20:7 h 2 Sam. 8:18; 1 Kin. 1:38, 44

20:7 i 2 Sam. 15:18

20:9 j Matt. 26:49; Luke 22:47

20:10 k 2 Sam. 3:27; 1 Kin. 2:5

20:10 l 2 Sam. 2:23

20:14 m 1 Kin. 15:20; 2 Kin. 15:29; 2 Chr. 16:4

20:14 2 Lit. him

20:15 n 2 Kin. 19:32; Ezek. 4:2

20:19 o 1 Sam. 26:19; 2 Sam. 14:16; 21:3

20:22 p 2 Sam. 20:16; (Eccl. 9:13–16)

20:23 q 2 Sam. 8:16–18; 1 Kin. 4:3–6

20:24 r 1 Kin. 4:6

20:24 s 2 Sam. 8:16; 1 Kin. 4:3

20:25 t 2 Sam. 8:17; 1 Kin. 4:4

20:26 u 2 Sam. 8:18

20:26 3 Or David’s priest

2 Samuel 21

21:1 a Num. 27:21; 2 Sam. 5:19

21:1 1 Lit. house of bloodshed

21:2 b Josh. 9:3, 15–20

21:2 c (Ex. 34:11–16)

21:3 d 1 Sam. 26:19; 2 Sam. 20:19

21:6 e Num. 25:4

21:6 f 1 Sam. 10:26

21:6 g 1 Sam. 10:24; (Hos. 13:11)

21:7 h 2 Sam. 4:4; 9:10

21:7 i 1 Sam. 18:3; 20:12–17; 23:18; 2 Sam. 9:1–7

21:8 j 2 Sam. 3:7

21:8 2 Merab, 1 Sam. 18:19; 25:44; 2 Sam. 3:14; 6:23

21:8 3 Lit. bore to Adriel

21:9 k 2 Sam. 6:17

21:10 l 2 Sam. 3:7; 21:8

21:10 m Deut. 21:23

21:12 n 1 Sam. 31:11–13

21:12 o 1 Sam. 31:8

21:12 4 Beth Shean, Josh. 17:11

21:14 p Josh. 18:28

21:14 q Josh. 7:26; 2 Sam. 24:25

21:16 r Num. 13:22, 28; Josh. 15:14; 2 Sam. 21:18–22

21:16 5 Or Rapha

21:17 s 2 Sam. 20:6–10

21:17 t 2 Sam. 18:3

21:17 u 2 Sam. 22:29; 1 Kin. 11:36

21:18 v 1 Chr. 20:4–8

21:18 w 1 Chr. 11:29; 27:11

21:18 6 Sippai, 1 Chr. 20:4

21:18 7 Or Rapha

21:19 x 2 Sam. 23:24

21:19 y 1 Sam. 17:4; 1 Chr. 20:5

21:19 8 Jair, 1 Chr. 20:5

21:20 z 1 Chr. 20:6

21:20 9 Or Rapha

21:21 a 1 Sam. 17:10

21:21 10 Shammah, 1 Sam. 16:9 and elsewhere

21:22 b 1 Chr. 20:8

21:22 11 Or Rapha

2 Samuel 22

22:1 a Ex. 15:1; Deut. 31:30; Judg. 5:1

22:1 b Ps. 18:title; 34:19

22:2 c Ps. 18

22:2 d Deut. 32:4; 1 Sam. 2:2

22:2 e Ps. 91:2

22:3 f Ps. 7:1; Heb. 2:13

22:3 g Gen. 15:1; Deut. 33:29; Ps. 84:11

22:3 h Luke 1:69

22:3 i Prov. 18:10

22:3 j Ps. 9:9; 46:1, 7, 11; Jer. 16:19

22:3 1 Strength

22:5 2 Or overwhelmed

22:6 k Ps. 116:3

22:7 l Ps. 116:4; 120:1

22:7 m Ex. 3:7; Ps. 34:6, 15

22:8 n Judg. 5:4; Ps. 77:18; 97:4

22:8 o Job 26:11

22:8 3 So with MT, LXX, Tg.; Syr., Vg. hills (cf. Ps. 18:7)

22:9 p Deut. 32:22; Ps. 97:3, 4; Heb. 12:29

22:10 q Ex. 19:16–20; Is. 64:1

22:10 r Ex. 20:21

22:11 s Ps. 104:3

22:11 4 So with MT, LXX; many Heb. mss., Syr., Vg. flew (cf. Ps. 18:10); Tg. spoke with power

22:12 t Job 36:29; Ps. 97:2

22:14 u 1 Sam. 2:10; Job 37:2–5; Ps. 29:3

22:15 v Deut. 32:23; Josh. 10:10; 1 Sam. 7:10; Ps. 7:13

22:16 w Nah. 1:4

22:16 x Ex. 15:8

22:17 y Ps. 144:7; Is. 43:2

22:19 z Is. 10:20

22:20 a Ps. 31:8; 118:5

22:20 b 2 Sam. 15:26

22:21 c 1 Sam. 26:23; (Ps. 7:8)

22:21 d (Job 17:9); Ps. 24:4

22:22 e Gen. 18:19; 2 Chr. 34:33; Ps. 119:3

22:23 f (Deut. 6:6–9; 7:12); Ps. 119:30, 102

22:24 g Gen. 6:9; 7:1; Job 1:1; (Eph. 1:4; Col. 1:21, 22)

22:25 h 2 Sam. 22:21

22:25 5 rewarded

22:25 6 LXX, Syr., Vg. the cleanness of my hands in His sight (cf. Ps. 18:24); Tg. my cleanness before His word

22:26 i (Matt. 5:7)

22:27 j (Lev. 26:23, 24; Rom. 1:28)

22:28 k Ps. 72:12

22:28 l Job 40:11

22:28 7 afflicted

22:29 m Ps. 119:105; 132:17

22:30 n 2 Sam. 5:6–8

22:31 o (Deut. 32:4); Dan. 4:37; (Matt. 5:48)

22:31 p Ps. 12:6; (Prov. 30:5)

22:32 q Is. 45:5, 6

22:33 r Ps. 27:1

22:33 s (Heb. 13:21)

22:33 t Ps. 101:2, 6

22:33 8 DSS, LXX, Syr., Vg. It is God who arms me with strength (cf. Ps. 18:32); Tg. It is God who sustains me with strength

22:33 9 So with Qr., LXX, Syr., Tg., Vg. (cf. Ps. 18:32); Kt. His

22:34 u 2 Sam. 2:18; Hab. 3:19

22:34 v Is. 33:16

22:34 10 So with Qr., LXX, Syr., Tg., Vg. (cf. Ps. 18:33); Kt. His

22:35 11 Lit. for the war

22:37 w 2 Sam. 22:20; Prov. 4:12

22:39 x Mal. 4:3

22:40 y (Ps. 18:32)

22:40 z (Ps. 44:5)

22:40 12 Lit. caused to bow down

22:41 a Gen. 49:8; Josh. 10:24

22:41 13 given me victory over

22:42 b 1 Sam. 28:6; Prov. 1:28; Is. 1:15

22:43 c 2 Kin. 13:7; Ps. 18:42

22:43 d Is. 10:6

22:43 14 scattered

22:44 e 2 Sam. 3:1

22:44 f Deut. 28:13

22:44 g (Is. 55:5)

22:44 15 contentions

22:46 h 1 Sam. 14:11; (Mic. 7:17)

22:46 16 So with LXX, Tg., Vg. (cf. Ps. 18:45); MT gird themselves

22:47 i (2 Sam. 22:3); Ps. 89:26

22:48 j 1 Sam. 24:12; Ps. 144:2

22:49 k Ps. 140:1, 4, 11

22:50 l 2 Sam. 8:1–14

22:50 m Ps. 57:7; Rom. 15:9

22:51 n Ps. 144:10

22:51 o Ps. 89:20

22:51 p 2 Sam. 7:12–16; Ps. 89:29

2 Samuel 23

23:1 a 2 Sam. 7:8, 9; Ps. 78:70, 71

23:1 b 1 Sam. 16:12, 13; Ps. 89:20

23:2 c Matt. 22:43; (2 Pet. 1:21)

23:3 d (Deut. 32:4)

23:3 e Ex. 18:21; (Is. 11:1–5)

23:4 f Ps. 89:36; Is. 60:1

23:5 g 2 Sam. 7:12; Ps. 89:29; Is. 55:3

23:7 1 Lit. filled

23:8 2 Lit. One Who Sits in the Seat (1 Chr. 11:11)

23:8 3 So with MT, Tg.; LXX, Vg. the three

23:9 h 1 Chr. 11:12; 27:4

23:9 4 Dodai, 1 Chr. 27:4

23:10 i Judg. 8:4

23:10 j 1 Sam. 30:24, 25

23:11 k 1 Chr. 11:27

23:11 l 1 Chr. 11:13, 14

23:13 m 1 Chr. 11:15

23:13 n 1 Sam. 22:1

23:13 o 2 Sam. 5:18

23:14 p 1 Sam. 22:4, 5

23:17 q (Lev. 17:10)

23:18 r 2 Sam. 21:17; 1 Chr. 11:20

23:18 5 So with MT, LXX, Vg.; some Heb. mss., Syr. thirty; Tg. the mighty men

23:20 s Josh. 15:21

23:20 t Ex. 15:15

23:20 6 Lit. great of acts

23:21 7 Lit. a man of appearance

23:23 u 2 Sam. 8:18; 20:23

23:24 v 2 Sam. 2:18; 1 Chr. 27:7

23:25 w 1 Chr. 11:27

23:30 x Judg. 2:9

23:33 y 2 Sam. 23:11

23:33 8 Or Ararite

23:34 z 2 Sam. 15:12

23:35 9 Hezro, 1 Chr. 11:37

23:36 a 2 Sam. 8:3

23:38 b 1 Chr. 2:53

23:39 c 2 Sam. 11:3, 6

2 Samuel 24

24:1 a 2 Sam. 21:1, 2

24:1 b Num. 26:2; 1 Chr. 27:23, 24

24:1 1 take a census of

24:2 c Judg. 20:1; 2 Sam. 3:10

24:2 d (Jer. 17:5)

24:3 e Deut. 1:11

24:4 2 overruled

24:5 f Deut. 2:36; Josh. 13:9, 16

24:5 g Num. 32:1, 3

24:6 h Josh. 19:47; Judg. 18:29

24:6 i Josh. 19:28; Judg. 18:28

24:7 j Josh. 19:29

24:7 k Josh. 11:3; Judg. 3:3

24:9 l 1 Chr. 21:5

24:10 m 1 Sam. 24:5

24:10 n 2 Sam. 23:1

24:10 o 2 Sam. 12:13

24:10 p 1 Sam. 13:13; (2 Chr. 16:9)

24:11 q 1 Sam. 22:5

24:11 r 1 Sam. 9:9; 1 Chr. 29:29

24:13 s Ezek. 14:21

24:13 3 So with MT, Syr., Tg., Vg.; LXX three (cf. 1 Chr. 21:12)

24:14 t (Ps. 51:1; 103:8, 13, 14; 119:156; 130:4, 7)

24:14 u (Is. 47:6; Zech. 1:15)

24:15 v 1 Chr. 21:14

24:16 w Ex. 12:23; 2 Kin. 19:35; Acts 12:23

24:16 x Gen. 6:6; 1 Sam. 15:11

24:16 4 Or Angel

24:16 5 Ornan, 1 Chr. 21:15

24:17 y 2 Sam. 7:8; 1 Chr. 21:17; Ps. 74:1

24:18 z 1 Chr. 21:18

24:21 a Gen. 23:8–16

24:21 b Num. 16:48, 50

24:22 c 1 Sam. 6:14; 1 Kin. 19:21

24:23 d (Ezek. 20:40, 41)

24:24 e 1 Chr. 21:24, 25

24:25 f 2 Sam. 21:14

24:25 g 2 Sam. 24:21

Introduction to First and Second Kings

Title

First and Second Kings were originally one book, called in the Hebrew text, “Kings,” from the first word in 1:1. The Greek translation of the OT, the Septuagint (LXX), divided the book in two, and this was followed by the Latin Vulgate (Vg.) version and English translations. The division was for the convenience of copying this lengthy book on scrolls and codexes and was not based on features of content. Modern Hebrew Bibles title the books “Kings A” and “Kings B.” The LXX and Vg. connected Kings with the books of Samuel, so that the titles in the LXX are “The Third and Fourth Books of Kingdoms” and in the Vg. “Third and Fourth Kings.” The books of 1 and 2 Samuel and 1 and 2 Kings combined are a chronicle of the entire history of Judah’s and Israel’s kingship from Saul to Zedekiah. First and Second Chronicles provides only the history of Judah’s monarchy.

Author and Date

Jewish tradition proposed that Jeremiah wrote Kings, though this is unlikely because the final event recorded in the book (see 2 Kin. 25:27–30) occurred in Babylon in 561 B.C. Jeremiah never went to Babylon, but to Egypt (Jer. 43:1–7), and would have been at least 86 years old by 561 B.C. Actually, the identity of the unnamed author remains unknown. Since the ministry of prophets is emphasized in Kings, it seems that the author was most likely an unnamed prophet of the LORD who lived in exile with Israel in Babylon.

Kings was written between 561–538 B.C. Since the last narrated event (2 Kin. 25:27–30) sets the earliest possible date of completion and because there is no record of the end of the Babylonian captivity in Kings, the release from exile (538 B.C.) identifies the latest possible writing date. This date is sometimes challenged on the basis of “to this day” statements in 1 Kin. 8:8; 9:13, 20, 21; 10:12; 12:19; 2 Kin. 2:22; 8:22; 10:27; 14:7; 16:6; 17:23, 34, 41; 21:15. However, it is best to understand these statements as those of the sources used by the author, rather than statements of the author himself.

It is clear that the author used a variety of sources in compiling this book, including “the book of the acts of Solomon” (1 Kin. 11:41), “the chronicles of the kings of Israel” (1 Kin. 14:19; 15:31; 16:5, 14, 20, 27; 22:39; 2 Kin. 1:18; 10:34; 13:8, 12; 14:15, 28; 15:11, 15, 21, 26, 31), and “the chronicles of the kings of Judah” (1 Kin. 14:29; 15:7, 23; 22:45; 2 Kin. 8:23; 12:19; 14:18; 15:6, 36; 16:19; 20:20; 21:17, 25; 23:28; 24:5). Further, Is. 36:1-39:8 provided information used in 2 Kin. 18:9-20:19, and Jer. 52:31-34 seems to be the source for 2 Kin. 25:27-29. This explanation posits a single inspired author, living in Babylon during the Exile, using these pre-Exilic source materials at his disposal.

Background and Setting

A distinction must be made between the setting of the books’ sources and that of the books’ author. The source material was written by participants in and eyewitnesses of the events. It was reliable information, which was historically accurate concerning the sons of Israel, from the death of David and the accession of Solomon (971 B.C.) to the destruction of the temple and Jerusalem by the Babylonians (586 B.C.). Thus, Kings traces the histories of two sets of kings and two nations of disobedient people, Israel and Judah, both of whom were growing indifferent to God’s law and His prophets and were headed for captivity.

The book of Kings is not only accurate history, but interpreted history. The author, an exile in Babylon, wished to communicate the lessons of Israel’s history to the exiles. Specifically, he taught the exilic community why the Lord’s judgment of exile had come. The writer established early in his narrative that the Lord required obedience by the kings to the Mosaic law, if their kingdom was to receive His blessing; disobedience would bring exile (1 Kin. 9:3-9). The sad reality that history revealed was that all the kings of Israel and the majority of the kings of Judah “did evil in the sight of the LORD.” These evil kings were apostates, who led their people to sin by not confronting idolatry, but sanctioning it. Because of the kings’ failure, the Lord sent His prophets to confront both the monarchs and the people with their sin and their need to return to Him. Because the message of the prophets was rejected, the prophets foretold that the nation(s) would be carried into exile (2 Kin. 17:13-23; 21:10-15). Like every prophecy uttered by the prophets in Kings, this word from the Lord came to pass (2 Kin. 17:5, 6; 25:1-11). Therefore, Kings interpreted the people’s experience of exile and helped them to see why they had suffered God’s punishment for idolatry. It also explained that just as God had shown mercy to Ahab (1 Kin. 22:27-29) and Jehoiachin (2 Kin. 25:27-30), so He was willing to show them mercy.

The predominant geographical setting of Kings is the whole Land of Israel, from Dan to Beersheba (1 Kin. 4:25), including Transjordan. Four invading nations played a dominant role in the affairs of Israel and Judah from 971 to 561 B.C. In the tenth century B.C., Egypt impacted Israel’s history during the reigns of Solomon and Rehoboam (1 Kin. 3:1; 11:14–22, 40; 12:2; 14:25–27). Syria (Aram) posed a great threat to Israel’s security during the ninth century B.C., ca. 890–800 B.C. (1 Kin. 15:9–22; 20:1–34; 22:1–4, 29–40; 2 Kin. 6:8—7:20; 8:7–15; 10:32, 33; 12:17, 18; 13:22–25). The years from ca. 800 to 750 B.C. were a half-century of peace and prosperity for Israel and Judah, because Assyria neutralized Syria and did not threaten to the south. This changed during the kingship of Tiglath-Pileser III (2 Kin. 15:19, 20, 29). From the mid-eighth century to the late seventh century B.C., Assyria terrorized Palestine, finally conquering and destroying Israel (the northern kingdom) in 722 B.C. (2 Kin. 17:4–6) and besieging Jerusalem in 701 B.C. (2 Kin. 18:17–19:37). From 612 to 539 B.C., Babylon was the dominant power in the ancient world. Babylon invaded Judah (the southern kingdom) 3 times, with the destruction of Jerusalem and the temple occurring in 586 B.C. during that third assault (2 Kin. 24:1–25:21).

Historical and Theological Themes

Kings concentrates, then, on the history of the sons of Israel from 971 to 561 B.C. First Kings 1:1—11:43 deals with Solomon’s accession and reign (971–931 B.C.). The two divided kingdoms of Israel and Judah (931–722 B.C.) are covered in 1 Kin. 12:1; 2 Kin. 17:41. The author arranged the material in a distinctive way in that the narration follows the kings in both the N and the S. For each reign described, there is the following literary framework. Every king is introduced with: 1) his name and relation to his predecessor; 2) his date of accession in relationship to the year of the contemporary ruler in the other kingdom; 3) his age on coming to the throne (for kings of Judah only); 4) his length of reign; 5) his place of reign; 6) his mother’s name (for Judah only); and 7) spiritual appraisal of his reign. This introduction is followed by a narration of the events that occurred during the reign of each king. The details of this narration vary widely. Each reign is concluded with: 1) a citation of sources; 2) additional historical notes; 3) notice of death; 4) notice of burial; 5) the name of the successor; and 6) in a few instances, an added postscript (e.g., 1 Kin. 15:32; 2 Kin. 10:36). Second Kings 18:1–25:21 deals with the time when Judah survived alone (722–586 B.C.). Two concluding paragraphs speak of events after the Babylonian exile (2 Kin. 25:22–26, 27–30).

Three theological themes are stressed in Kings. First, the Lord judged Israel and Judah because of their disobedience to His law (2 Kin 17:7-23). This unfaithfulness on the part of the people was furthered by the apostasy of the evil kings who led them into idolatry (2 Kin. 17:21, 22; 21:11), so the Lord exercised His righteous wrath against His rebellious people. Second, the word of the true prophets came to pass (1 Kin. 13:2, 3; 22:15-28; 2 Kin. 23:16; 24:2). This confirmed that the Lord did keep His Word, even His warnings of judgment. Third, the Lord remembered His promise to David (1 Kin. 11:12-13, 34-36; 15:4; 2 Kin. 8:19). Even though the kings of the Davidic line proved themselves to be disobedient to the Lord, He did not bring David’s family to an end as He did the families of Jeroboam I, Omri, and Jehu in Israel. Even as the book closes, the line of David still exists (2 Kin. 25:27-30), so there is hope for the coming “seed” of David (see 2 Sam. 7:12-16). The Lord is thus seen as faithful, and His Word is trustworthy.

Interpretive Challenges

The major interpretive challenge in Kings concerns the chronology of the kings of Israel and Judah. Though abundant chronological data is presented in the book of Kings, this data is difficult to interpret for two reasons. First, there seems to be internal inconsistency in the information given. For instance, 1 Kin. 16:23 states that Omri, king of Israel, began to reign in the 31st year of Asa, king of Judah, and that he reigned 12 years. But according to 1 Kin. 16:29, Omri was succeeded by his son Ahab in the 38th year of Asa, giving Omri a reign of only 7 years, not 12 (for resolution, see note on 1 Kin. 16:23). Second, from extrabiblical sources (Greek, Assyrian, and Babylonian), correlated with astronomical data, a reliable series of dates can be calculated from 892 to 566 B.C. Since Ahab and Jehu, kings of Israel, are believed to be mentioned in Assyrian records, 853 B.C. can be fixed as the year of Ahab’s death and 841 B.C. as the year Jehu began to reign. With these fixed dates, it is possible to work backward and forward to determine that the date of the division of Israel from Judah was ca. 931 B.C., the fall of Samaria 722 B.C., and the fall of Jerusalem 586 B.C. But when the total years of royal reigns in Kings are added, the number for Israel is 241 years (not the 210 years of 931 to 722 B.C.) and Judah 393 years (not the 346 years of 931 to 586 B.C.). It is recognized that in both kingdoms there were some co-regencies, i.e., a period of rulership when two kings, usually father and son, ruled at the same time, so the overlapping years were counted twice in the total for both kings. Further, different methods of reckoning the years of a king’s rule and even different calendars were used at differing times in the two kingdoms, resulting in the seeming internal inconsistencies. The general accuracy of the chronology in Kings can be demonstrated and confirmed.

A second major interpretive challenge deals with Solomon’s relationship to the Abrahamic and Davidic Covenants. First Kings 4:20, 21 has been interpreted by some as the fulfillment of the promises given to Abraham (cf. Gen. 15:18-21; 22:17). However, according to Num. 34:6, the western border of the Land promised to Abraham was the Mediterranean Sea. In 1 Kin. 5:1ff., Hiram is seen as the independent king of Tyre (along the Mediterranean), dealing with Solomon as an equal. Solomon’s empire was not the fulfillment of the Land promise given to Abraham by the Lord, although a great portion of that land was under Solomon’s control. Further, the statements of Solomon in 1 Kin. 5:5 and 8:20 are his claims to be the promised seed of the Davidic Covenant (cf. 2 Sam. 7:12-16). The author of Kings holds out the possibility that Solomon’s temple was the fulfillment of the Lord’s promise to David. However, while the conditions for the fulfillment of the promise to David are reiterated to Solomon (1 Kin. 6:12), it is clear that Solomon did not meet these conditions (1 Kin. 11:9-13). In fact, none of the historical kings in the house of David met the condition of complete obedience that was to be the sign of the Promised One. According to Kings, the fulfillment of the Abrahamic and Davidic Covenants did not take place in Israel’s past, thus laying the foundation for the latter prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve) who would point Israel to a future hope under Messiah when the Covenants would be fulfilled (see Is. 9:6, 7).

Outline

Since the division of 1 and 2 Kings arbitrarily takes place in the middle of the narrative concerning King Ahaziah in Israel, the following outline is for both 1 and 2 Kings.

I. The United Kingdom: The Reign of Solomon (1 Kin. 1:1-11:43)

A. The Rise of Solomon (1 Kin. 1:1-2:46)

B. The Beginning of Solomon’s Wisdom and Wealth (1 Kin. 3:1-4:34)

C. The Preparations for the Building of the Temple (1 Kin. 5:1-18)

D. The Building of the Temple and Solomon’s House (1 Kin. 6:1-9:9)

E. The Further Building Projects of Solomon (1 Kin. 9:10-28)

F. The Culmination of Solomon’s Wisdom and Wealth (1 Kin. 10:1-29)

G. The Decline of Solomon (1 Kin. 11:1-43)

II. The Divided Kingdom: The Kings of Israel and Judah (1 Kin. 12:1-2 Kin. 17:41)

A. The Rise of Idolatry: Jeroboam of Israel/Rehoboam of Judah (1 Kin. 12:1-14:31)

B. Kings of Judah/Israel (1 Kin. 15:1-16:22)

C. The Dynasty of Omri and Its Influence: The Rise and Fall of Baal Worship in Israel and Judah (1 Kin. 16:23-2 Kin. 13:25)

1. The introduction of Baal worship (1 Kin. 16:23–34)

2. The opposition of Elijah to Baal worship (1 Kin. 17:1–2 Kin. 1:18)

3. The influence of Elisha concerning the true God (2 Kin. 2:1—9:13)

4. The overthrow of Baal worship in Israel (2 Kin. 9:14—10:36)

5. The overthrow of Baal worship in Judah (2 Kin. 11:1—12:21)

6. The death of Elisha (2 Kin. 13:1–25)

D. Kings of Judah/Israel (2 Kin. 14:1-15:38)

E. The Defeat and Exile of Israel by Assyria (2 Kin. 16:1-17:41)

III. The Surviving Kingdom: The Kings of Judah (2 Kin. 18:1-25:21)

A. Hezekiah’s Righteous Reign (2 Kin. 18:1-20:21)

B. Manasseh’s and Amon’s Wicked Reigns (2 Kin. 21:1-26)

C. Josiah’s Righteous Reign (2 Kin. 22:1-23:30)

D. The Defeat and Exile of Judah by Babylon (2 Kin. 23:31-25:21)

IV. Epilogue: The People’s Continued Rebellion and the Lord’s Continued Mercy (2 Kin. 25:22-30)

The Kings of Israel and Judah

KING | SCRIPTURE
United Kingdom |
Saul | 1 Samuel 9:1-31:13; 1 Chronicles 10:1-14
David | 2 Samuel; 1 Kings 1:1-2:9; 1 Chronicles 11:1-29:30
Solomon | 1 Kings 2:10-11:43; 2 Chronicles 1:1-9:31
Northern Kingdom (Israel) |
Jeroboam I | 1 Kings 12:25-14:20
Nadab | 1 Kings 15:25-31
Baasha | 1 Kings 15:32-16:7
Elah | 1 Kings 16:8-14
Zimri | 1 Kings 16:15-20
Tibni | 1 Kings 16:21, 22
Omri | 1 Kings 16:21-28
Ahab | 1 Kings 16:29-22:40
Ahaziah | 1 Kings 22:51-53; 2 Kings 1:1-18
Jehoram (Joram) | 2 Kings 2:1-8:15
Jehu | 2 Kings 9:1-10:36
Jehoahaz | 2 Kings 13:1-9
Jehoash (Joash) | 2 Kings 13:10-25
Jeroboam II | 2 Kings 14:23-29
Zechariah | 2 Kings 15:8-12
Shallum | 2 Kings 15:13-15
Menahem | 2 Kings 15:16-22
Pekahiah | 2 Kings 15:23-26
Pekah | 2 Kings 15:27-31
Hoshea | 2 Kings 17:1-41
Southern Kingdom (Judah) |
Rehoboam | 1 Kings 12:1-14:31; 2 Chronicles 10:1-12:16
Abijam (Abijah) | 1 Kings 15:1-8; 2 Chronicles 13:1-22
Asa | 1 Kings 15:9-24; 2 Chronicles 14:1-16:14
Jehoshaphat | 1 Kings 22:41-50; 2 Chronicles 17:1-20:37
Joram (Jehoram) | 2 Kings 8:16-24; 2 Chronicles 21:1-20
Ahaziah | 2 Kings 8:25-29; 2 Chronicles 22:1-9
Athaliah (queen) | 2 Kings 11:1-16; 2 Chronicles 22:1-23:21
Joash (Jehoash) | 2 Kings 11:17-12:21; 2 Chronicles 23:16-24:27
Amaziah | 2 Kings 14:1-22; 2 Chronicles 25:1-28
Uzziah (Azariah) | 2 Kings 15:1-7; 2 Chronicles 26:1-23
Jotham | 2 Kings 15:32-38; 2 Chronicles 27:1-9
Ahaz | 2 Kings 16:1-20; 2 Chronicles 28:1-27
Hezekiah | 2 Kings 18:1-20:21; 2 Chronicles 29:1-32:33
Manasseh | 2 Kings 21:1-18; 2 Chronicles 33:1-20
Amon | 2 Kings 21:19-26; 2 Chronicles 33:21-25
Josiah | 2 Kings 22:1-23:30; 2 Chronicles 34:1-35:27
Jehoahaz | 2 Kings 23:31-33; 2 Chronicles 36:1-4
Jehoiakim | 2 Kings 23:34-24:7; 2 Chronicles 36:5-8
Jehoiachin | 2 Kings 24:8-16; 2 Chronicles 36:9, 10
Zedekiah | 2 Kings 24:18-25:21; 2 Chronicles 36:11-21

The First Book of the

KINGS

1 Kings 1

Solomon Made King

1Now King David was aold, 1advanced in years; and they put covers on him, but he could not get warm.

2Therefore his servants said to him, “Let a young woman, a virgin, be sought for our lord the king, and let her 2stand before the king, and let her care for him; and let her lie in your bosom, that our lord the king may be warm.”

3So they sought for a lovely young woman throughout all the territory of Israel, and found bAbishag the cShunammite, and brought her to the king.

4The young woman was very lovely; and she cared for the king, and served him; but the king did not know her.

5Then dAdonijah the 3son of Haggith exalted himself, saying, “I will 4be king”; and ehe prepared for himself chariots and horsemen, and fifty men to run before him.

6(And his father had not 5rebuked him at any time by saying, “Why have you done so?” He was also very good-looking. fHis mother had borne him after Absalom’s.)

7Then he conferred with gJoab the son of Zeruiah and with hAbiathar the priest, and ithey followed and helped Adonijah.

8But jZadok the priest, kBenaiah the son of Jehoiada, lNathan the prophet, mShimei, Rei, and nthe mighty men who belonged to David were not with Adonijah.

9And Adonijah sacrificed sheep and oxen and fattened cattle by the stone of 6Zoheleth, which is by oEn Rogel;7 he also invited all his brothers, the king’s sons, and all the men of Judah, the king’s servants.

10But he did not invite Nathan the prophet, Benaiah, the mighty men, or pSolomon his brother.

11So Nathan spoke to Bathsheba the mother of Solomon, saying, “Have you not heard that Adonijah the son of qHaggith has become king, and David our lord does not know it?

12“Come, please, let me now give you advice, that you may save your own life and the life of your son Solomon.

13“Go immediately to King David and say to him, ‘Did you not, my lord, O king, swear to your maidservant, saying, r“Assuredly your son Solomon shall reign after me, and he shall sit on my throne”? Why then has Adonijah become king?’

14“Then, while you are still talking there with the king, I also will come in after you and confirm your words.”

15So Bathsheba went into the chamber to the king. (Now the king was very old, and Abishag the Shunammite was serving the king.)

16And Bathsheba bowed and did homage to the king. Then the king said, “What is your wish?”

17Then she said to him, “My lord, syou swore by the LORD your God to your maidservant, saying, ‘Assuredly Solomon your son shall reign after me, and he shall sit on my throne.’

18“So now, look! Adonijah has become king; and now, my lord the king, you do not know about it.

19t“He has sacrificed oxen and fattened cattle and sheep in abundance, and has invited all the sons of the king, Abiathar the priest, and Joab the commander of the army; but Solomon your servant he has not invited.

20“And as for you, my lord, O king, the eyes of all Israel are on you, that you should tell them who will sit on the throne of my lord the king after him.

21“Otherwise it will happen, when my lord the king urests with his fathers, that I and my son Solomon will be counted as offenders.”

22And just then, while she was still talking with the king, Nathan the prophet also came in.

23So they told the king, saying, “Here is Nathan the prophet.” And when he came in before the king, he bowed down before the king with his face to the ground.

24And Nathan said, “My lord, O king, have you said, ‘Adonijah shall reign after me, and he shall sit on my throne’?

25v“For he has gone down today, and has sacrificed oxen and fattened cattle and sheep in abundance, and has invited all the king’s sons, and the commanders of the army, and Abiathar the priest; and look! They are eating and drinking before him; and they say, w‘Long8 live King Adonijah!’

26“But he has not invited me—me your servant—nor Zadok the priest, nor Benaiah the son of Jehoiada, nor your servant Solomon.

27“Has this thing been done by my lord the king, and you have not told your servant who should sit on the throne of my lord the king after him?”

David Proclaims Solomon King

(1 Chr. 29:22–25)

28Then King David answered and said, “Call Bathsheba to me.” So she came into the king’s presence and stood before the king.

29And the king took an oath and said, x“As the LORD lives, who has redeemed my life from every distress,

30y“just as I swore to you by the LORD God of Israel, saying, ‘Assuredly Solomon your son shall be king after me, and he shall sit on my throne in my place,’ so I certainly will do this day.”

31Then Bathsheba bowed with her face to the earth, and paid homage to the king, and said, z“Let my lord King David live forever!”

32And King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” So they came before the king.

33The king also said to them, a“Take with you the servants of your lord, and have Solomon my son ride on my own bmule, and take him down to cGihon.9

34“There let Zadok the priest and Nathan the prophet danoint him king over Israel; and eblow the horn, and say, 10‘Long live King Solomon!’

35“Then you shall come up after him, and he shall come and sit on my throne, and he shall be king in my place. For I have appointed him to be ruler over Israel and Judah.”

36Benaiah the son of Jehoiada answered the king and said, f“Amen! May the LORD God of my lord the king say so too.

37g“As the LORD has been with my lord the king, even so may He be with Solomon, and hmake his throne greater than the throne of my lord King David.”

38So Zadok the priest, Nathan the prophet, iBenaiah the son of Jehoiada, the jCherethites, and the Pelethites went down and had Solomon ride on King David’s mule, and took him to Gihon.

39Then Zadok the priest took a horn of koil from the tabernacle and lanointed Solomon. And they blew the horn, mand all the people said, 11“Long live King Solomon!”

40And all the people went up after him; and the people played the flutes and rejoiced with great joy, so that the earth seemed to split with their sound.

41Now Adonijah and all the guests who were with him heard it as they finished eating. And when Joab heard the sound of the horn, he said, “Why is the city in such a noisy uproar?”

42While he was still speaking, there came nJonathan, the son of Abiathar the priest. And Adonijah said to him, “Come in, for oyou are a prominent man, and bring good news.”

43Then Jonathan answered and said to Adonijah, “No! Our lord King David has made Solomon king.

44“The king has sent with him Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, the Cherethites, and the Pelethites; and they have made him ride on the king’s mule.

45“So Zadok the priest and Nathan the prophet have anointed him king at Gihon; and they have gone up from there rejoicing, so that the city is in an uproar. This is the noise that you have heard.

46“Also Solomon psits on the throne of the kingdom.

47“And moreover the king’s servants have gone to bless our lord King David, saying, q‘May God make the name of Solomon better than your name, and may He make his throne greater than your throne.’ rThen the king bowed himself on the bed.

48“Also the king said thus, ‘Blessed be the LORD God of Israel, who has sgiven one to sit on my throne this day, while my eyes see tit!’ ”

49So all the guests who were with Adonijah were afraid, and arose, and each one went his way.

50Now Adonijah was afraid of Solomon; so he arose, and went and utook hold of the horns of the altar.

51And it was told Solomon, saying, “Indeed Adonijah is afraid of King Solomon; for look, he has taken hold of the horns of the altar, saying, ‘Let King Solomon swear to me today that he will not put his servant to death with the sword.’ ”

52Then Solomon said, “If he proves himself a worthy man, vnot one hair of him shall fall to the earth; but if wickedness is found in him, he shall die.”

53So King Solomon sent them to bring him down from the altar. And he came and fell down before King Solomon; and Solomon said to him, “Go to your house.”

1 Kings 2

David’s Instructions to Solomon

1Now athe days of David drew near that he should die, and he 1charged Solomon his son, saying:

2b“I go the way of all the earth; cbe strong, therefore, and prove yourself a man.

3“And keep the charge of the LORD your God: to walk in His ways, to keep His statutes, His commandments, His judgments, and His testimonies, as it is written in the Law of Moses, that you may dprosper in all that you do and wherever you turn;

4“that the LORD may efulfill His word which He spoke concerning me, saying, f‘If your sons take heed to their way, to gwalk before Me in truth with all their heart and with all their soul,’ He said, h‘you shall not lack a man on the throne of Israel.’

5“Moreover you know also what Joab the son of Zeruiah idid to me, and what he did to the two commanders of the armies of Israel, to jAbner the son of Ner and kAmasa the son of Jether, whom he killed. And he shed the blood of war in peacetime, and put the blood of war on his belt that was around his waist, and on his sandals that were on his feet.

6“Therefore do laccording to your wisdom, and do not let his gray hair go down to the grave in peace.

7“But show kindness to the sons of mBarzillai the Gileadite, and let them be among those who neat at your table, for so othey came to me when I fled from Absalom’s your brother.

8“And see, you have with you pShimei the son of Gera, a Benjamite from Bahurim, who cursed me with a malicious curse in the day when I went to Mahanaim. But qhe came down to meet me at the Jordan, and rI swore to him by the LORD, saying, ‘I will not put you to death with the sword.’

9“Now therefore, sdo not hold him guiltless, for you are a wise man and know what you ought to do to him; but tbring his gray hair down to the grave with blood.”

Death of David

(1 Chr. 3:4; 29:26–28)

10So uDavid 2rested with his fathers, and was buried in vthe City of David.

11The period that David wreigned over Israel was forty years; seven years he reigned in Hebron, and in Jerusalem he reigned thirty-three years.

12xThen Solomon sat on the throne of his father David; and his kingdom was yfirmly established.

Solomon Executes Adonijah

13Now Adonijah the son of Haggith came to Bathsheba the mother of Solomon. So she said, z“Do you come peaceably?” And he said, “Peaceably.”

14Moreover he said, “I have something to say to you.” And she said, “Say it.”

15Then he said, “You know that the kingdom was amine, and all Israel had set their expectations on me, that I should reign. However, the kingdom has been turned over, and has become my brother’s; for bit was his from the LORD.

16“Now I ask one petition of you; do not 3deny me.” And she said to him, “Say it.”

17Then he said, “Please speak to King Solomon, for he will not refuse you, that he may give me cAbishag the Shunammite as wife.”

18So Bathsheba said, “Very well, I will speak for you to the king.”

19Bathsheba therefore went to King Solomon, to speak to him for Adonijah. And the king rose up to meet her and dbowed down to her, and sat down on his throne and had a throne set for the king’s mother; eso she sat at his right hand.

20Then she said, “I desire one small petition of you; do not 4refuse me.” And the king said to her, “Ask it, my mother, for I will not refuse you.”

21So she said, “Let Abishag the Shunammite be given to Adonijah your brother as wife.”

22And King Solomon answered and said to his mother, “Now why do you ask Abishag the Shunammite for Adonijah? Ask for him the kingdom also—for he is my folder brother—for him, and for gAbiathar the priest, and for Joab the son of Zeruiah.”

23Then King Solomon swore by the LORD, saying, h“May God do so to me, and more also, if Adonijah has not spoken this word against his own life!

24“Now therefore, as the LORD lives, who has confirmed me and set me on the throne of David my father, and who has established a 5house for me, as He ipromised, Adonijah shall be put to death today!”

25So King Solomon sent by the hand of jBenaiah the son of Jehoiada; and he struck him down, and he died.

Abiathar Exiled, Joab Executed

26And to Abiathar the priest the king said, “Go to kAnathoth, to your own fields, for 6you are deserving of death; but I will not put you to death at this time, lbecause you carried the ark of the Lord GOD before my father David, and because you were afflicted every time my father was afflicted.”

27So Solomon removed Abiathar from being priest to the LORD, that he might mfulfill the word of the LORD which He spoke concerning the house of Eli at Shiloh.

28Then news came to Joab, for Joab nhad defected to Adonijah, though he had not defected to Absalom’s. So Joab fled to the tabernacle of the LORD, and otook hold of the horns of the altar.

29And King Solomon was told, “Joab has fled to the tabernacle of the LORD; there he is, by the altar.” Then Solomon sent Benaiah the son of Jehoiada, saying, “Go, pstrike him down.”

30So Benaiah went to the tabernacle of the LORD, and said to him, “Thus says the king, q‘Come out!’ ” And he said, “No, but I will die here.” And Benaiah brought back word to the king, saying, “Thus said Joab, and thus he answered me.”

31Then the king said to him, r“Do as he has said, and strike him down and bury him, sthat you may take away from me and from the house of my father the innocent blood which Joab shed.

32“So the LORD twill return his 7blood on his head, because he struck down two men more righteous uand better than he, and killed them with the sword—vAbner the son of Ner, the commander of the army of Israel, and wAmasa the son of Jether, the commander of the army of Judah—though my father David did not know it.

33“Their blood shall therefore return upon the head of Joab and xupon the head of his descendants forever. yBut upon David and his descendants, upon his house and his throne, there shall be peace forever from the LORD.”

34So Benaiah the son of Jehoiada went up and struck and killed him; and he was buried in his own house in the wilderness.

35The king put Benaiah the son of Jehoiada in his place over the army, and the king put zZadok the priest in the place of aAbiathar.

Shimei Executed

36Then the king sent and called for bShimei, and said to him, “Build yourself a house in Jerusalem and dwell there, and do not go out from there anywhere.

37“For it shall be, on the day you go out and cross cthe Brook Kidron, know for certain you shall surely die; dyour 8blood shall be on your own head.”

38And Shimei said to the king, “The saying is good. As my lord the king has said, so your servant will do.” So Shimei dwelt in Jerusalem many days.

39Now it happened at the end of three years, that two slaves of Shimei ran away to eAchish the son of Maachah, king of Gath. And they told Shimei, saying, “Look, your slaves are in Gath!”

40So Shimei arose, saddled his donkey, and went to Achish at Gath to seek his slaves. And Shimei went and brought his slaves from Gath.

41And Solomon was told that Shimei had gone from Jerusalem to Gath and had come back.

42Then the king sent and called for Shimei, and said to him, “Did I not make you swear by the LORD, and warn you, saying, ‘Know for certain that on the day you go out and travel anywhere, you shall surely die’? And you said to me, ‘The word I have heard is good.’

43“Why then have you not kept the oath of the LORD and the commandment that I gave you?”

44The king said moreover to Shimei, “You know, as your heart acknowledges, fall the wickedness that you did to my father David; therefore the LORD will greturn your wickedness on your own head.

45“But King Solomon shall be blessed, and hthe throne of David shall be established before the LORD forever.”

46So the king commanded Benaiah the son of Jehoiada; and he went out and struck him down, and he died. Thus the ikingdom was established in the hand of Solomon.

1 Kings 3

Solomon Requests Wisdom

(2 Chr. 1:2–13)

1Now aSolomon made 1a treaty with Pharaoh king of Egypt, and married Pharaoh’s daughter; then he brought her bto the City of David until he had finished building his cown house, and dthe house of the LORD, and ethe wall all around Jerusalem.

2fMeanwhile the people sacrificed at the high places, because there was no house built for the name of the LORD until those days.

3And Solomon gloved the LORD, hwalking in the statutes of his father David, except that he sacrificed and burned incense at the high places.

4Now ithe king went to Gibeon to sacrifice there, jfor that was the great high place: Solomon offered a thousand burnt offerings on that altar.

5kAt Gibeon the LORD appeared to Solomon lin a dream by night; and God said, “Ask! What shall I give you?”

6mAnd Solomon said: “You have shown great mercy to Your servant David my father, because he nwalked before You in truth, in righteousness, and in uprightness of heart with You; You have continued this great kindness for him, and You ohave given him a son to sit on his throne, as it is this day.

7“Now, O LORD my God, You have made Your servant king instead of my father David, but I am a plittle child; I do not know how qto go out or come in.

8“And Your servant is in the midst of Your people whom You rhave chosen, a great people, stoo numerous to be numbered or counted.

9t“Therefore give to Your servant an 2understanding heart uto judge Your people, that I may vdiscern between good and evil. For who is able to judge this great people of Yours?”

10The speech pleased the LORD, that Solomon had asked this thing.

11Then God said to him: “Because you have asked this thing, and have wnot asked long life for yourself, nor have asked riches for yourself, nor have asked the life of your enemies, but have asked for yourself understanding to discern justice,

12x“behold, I have done according to your words; ysee, I have given you a wise and understanding heart, so that there has not been anyone like you before you, nor shall any like you arise after you.

13“And I have also zgiven you what you have not asked: both ariches and honor, so that there shall not be anyone like you among the kings all your days.

14“So bif you walk in My ways, to keep My statutes and My commandments, cas your father David walked, then I will dlengthen3 your days.”

15Then Solomon eawoke; and indeed it had been a dream. And he came to Jerusalem and stood before the ark of the covenant of the LORD, offered up burnt offerings, offered peace offerings, and fmade a feast for all his servants.

Solomon’s Wise Judgment

16Now two women who were harlots came to the king, and gstood before him.

17And one woman said, “O my lord, this woman and I dwell in the same house; and I gave birth while she was in the house.

18“Then it happened, the third day after I had given birth, that this woman also gave birth. And we were together; 4no one was with us in the house, except the two of us in the house.

19“And this woman’s son died in the night, because she lay on him.

20“So she arose in the middle of the night and took my son from my side, while your maidservant slept, and laid him in her bosom, and laid her dead child in my bosom.

21“And when I rose in the morning to nurse my son, there he was, dead. But when I had examined him in the morning, indeed, he was not my son whom I had borne.” Solomon’s Jerusalem

22Then the other woman said, “No! But the living one is my son, and the dead one is your son.” And the first woman said, “No! But the dead one is your son, and the living one is my son.” Thus they spoke before the king.

23And the king said, “The one says, ‘This is my son, who lives, and your son is the dead one’; and the other says, ‘No! But your son is the dead one, and my son is the living one.’ ”

24Then the king said, “Bring me a sword.” So they brought a sword before the king.

25And the king said, “Divide the living child in two, and give half to one, and half to the other.”

26Then the woman whose son was living spoke to the king, for hshe yearned with compassion for her son; and she said, “O my lord, give her the living child, and by no means kill him!” But the other said, “Let him be neither mine nor yours, but divide him.”

27So the king answered and said, “Give the first woman the living child, and by no means kill him; she is his mother.”

28And all Israel heard of the judgment which the king had rendered; and they feared the king, for they saw that the iwisdom of God was in him to administer justice.

1 Kings 4

Solomon’s Administration

1So King Solomon was king over all Israel.

2And these were his officials: Azariah the son of Zadok, the priest;

3Elihoreph and Ahijah, the sons of Shisha, 1scribes; aJehoshaphat the son of Ahilud, the recorder;

4bBenaiah the son of Jehoiada, over the army; Zadok and cAbiathar, the priests;

5Azariah the son of Nathan, over dthe officers; Zabud the son of Nathan, ea priest and fthe king’s friend;

6Ahishar, over the household; and gAdoniram the son of Abda, over the labor force.

7And Solomon had twelve governors over all Israel, who provided food for the king and his household; each one made provision for one month of the year.

8These are their names: 2Ben-Hur, in the mountains of Ephraim;

93Ben-Deker, in Makaz, Shaalbim, Beth Shemesh, and Elon Beth Hanan;

104Ben-Hesed, in Arubboth; to him belonged Sochoh and all the land of Hepher;

115Ben-Abinadab, in all the regions of Dor; he had Taphath the daughter of Solomon as wife;

12Baana the son of Ahilud, in Taanach, Megiddo, and all Beth Shean, which is beside Zaretan below Jezreel, from Beth Shean to Abel Meholah, as far as the other side of Jokneam;

136Ben-Geber, in Ramoth Gilead; to him belonged hthe towns of Jair the son of Manasseh, in Gilead; to him also belonged ithe region of Argob in Bashan—sixty large cities with walls and bronze gate-bars;

14Ahinadab the son of Iddo, in Mahanaim;

15jAhimaaz, in Naphtali; he also took Basemath the daughter of Solomon as wife;

16Baanah the son of kHushai, in Asher and Aloth;

17Jehoshaphat the son of Paruah, in Issachar;

18lShimei the son of Elah, in Benjamin;

19Geber the son of Uri, in the land of Gilead, in mthe country of Sihon king of the Amorites, and of Og king of Bashan. He was the only governor who was in the land.

Prosperity and Wisdom of Solomon’s Reign

20Judah and Israel were as numerous nas the sand by the sea in multitude, oeating and drinking and rejoicing.

21So pSolomon reigned over all kingdoms from qthe7 River to the land of the Philistines, as far as the border of Egypt. rThey brought tribute and served Solomon all the days of his life.

22sNow Solomon’s 8provision for one day was thirty 9kors of fine flour, sixty kors of meal,

23ten fatted oxen, twenty oxen from the pastures, and one hundred sheep, besides deer, gazelles, roebucks, and fatted fowl.

24For he had dominion over all the region on this side of 10the River from Tiphsah even to Gaza, namely over tall the kings on this side of the River; and uhe had peace on every side all around him.

25And Judah and Israel vdwelt11 safely, weach man under his vine and his fig tree, xfrom Dan as far as Beersheba, all the days of Solomon.

26ySolomon had 12forty thousand stalls of zhorses for his chariots, and twelve thousand horsemen.

27And athese governors, each man in his month, provided food for King Solomon and for all who came to King Solomon’s table. There was no lack in their supply.

28They also brought barley and straw to the proper place, for the horses and steeds, each man according to his charge.

29And bGod gave Solomon wisdom and exceedingly great understanding, and largeness of heart like the sand on the seashore.

30Thus Solomon’s wisdom excelled the wisdom of all the men cof the East and all dthe wisdom of Egypt.

31For he was ewiser than all men—fthan Ethan the Ezrahite, gand Heman, Chalcol, and Darda, the sons of Mahol; and his fame was in all the surrounding nations.

32hHe spoke three thousand proverbs, and his isongs were one thousand and five.

33Also he spoke of trees, from the cedar tree of Lebanon even to the hyssop that springs out of the wall; he spoke also of animals, of birds, of creeping things, and of fish.

34And men of all nations, from all the kings of the earth who had heard of his wisdom, jcame to hear the wisdom of Solomon.

1 Kings 5

Solomon Prepares to Build the Temple

(2 Chr. 2:1–18)

1Now aHiram king of Tyre sent his servants to Solomon, because he heard that they had anointed him king in place of his father, bfor Hiram had always loved David.

2Then cSolomon sent to Hiram, saying:

3dYou know how my father David could not build a house for the name of the LORD his God ebecause of the wars which were fought against him on every side, until the LORD put 1his foes under the soles of his feet.

4But now the LORD my God has given me frest2 on every side; there is neither adversary nor 3evil occurrence.

5gAnd behold, 4I propose to build a house for the name of the LORD my God, has the LORD spoke to my father David, saying, “Your son, whom I will set on your throne in your place, he shall build the house for My name.”

6Now therefore, command that they cut down icedars for me from Lebanon; and my servants will be with your servants, and I will pay you wages for your servants according to whatever you say. For you know there is none among us who has skill to cut timber like the Sidonians. Solomon’s Temple

7So it was, when Hiram heard the words of Solomon, that he rejoiced greatly and said,

Blessed be the LORD this day, for He has given David a wise son over this great people!

8Then Hiram sent to Solomon, saying:

I have considered the message which you sent me, and I will do all you desire concerning the cedar and cypress logs.

9My servants shall bring them down jfrom Lebanon to the sea; I will float them in rafts by sea to the place you indicate to me, and will have them broken apart there; then you can take them away. And you shall fulfill my desire kby giving food for my household.

10Then Hiram gave Solomon cedar and cypress logs according to all his desire.

11lAnd Solomon gave Hiram twenty thousand 5kors of wheat as food for his household, and 6twenty kors of pressed oil. Thus Solomon gave to Hiram year by year.

12So the LORD gave Solomon wisdom, mas He had promised him; and there was peace between Hiram and Solomon, and the two of them made a treaty together.

13Then King Solomon raised up a labor force out of all Israel; and the labor force was thirty thousand men.

14And he sent them to Lebanon, ten thousand a month in shifts: they were one month in Lebanon and two months at home; nAdoniram was in charge of the labor force.

15oSolomon had seventy thousand who carried burdens, and eighty thousand who quarried stone in the mountains,

16besides three thousand 7three hundred from the pchiefs of Solomon’s deputies, who supervised the people who labored in the work.

17And the king commanded them to quarry large stones, costly stones, and qhewn stones, to lay the foundation of the 8temple.

18So Solomon’s builders, Hiram’s builders, and the Gebalites quarried them; and they prepared timber and stones to build the 9temple.

1 Kings 6

Solomon Builds the Temple

(2 Chr. 3:1–14)

1And ait came to pass in the four hundred and 1eightieth year after the children of Israel had come out of the land of Egypt, in the fourth year of Solomon’s reign over Israel, in the month of 2Ziv, which is the second month, bthat he began to build the house of the LORD.

2Now cthe house which King Solomon built for the LORD, its length was sixty cubits, its width twenty, and its height thirty cubits.

3The vestibule in front of the 3sanctuary of the house was 4twenty cubits long across the width of the house, and the width of 5the vestibule extended 6ten cubits from the front of the house.

4And he made for the house dwindows with beveled frames.

5Against the wall of the 7temple he built echambers all around, against the walls of the temple, all around the sanctuary fand the 8inner sanctuary. Thus he made side chambers all around it.

6The lowest chamber was five cubits wide, the middle was six cubits wide, and the third was seven cubits wide; for he made narrow ledges around the outside of the temple, so that the support beams would not be fastened into the walls of the 9temple.

7And gthe temple, when it was being built, was built with stone finished at the quarry, so that no hammer or chisel or any iron tool was heard in the temple while it was being built.

8The doorway for the 10middle story was on the right side of the temple. They went up by stairs to the middle story, and from the middle to the third.

9hSo he built the 11temple and finished it, and he paneled the temple with beams and boards of cedar.

10And he built side chambers against the entire temple, each five cubits high; they were attached to the temple with cedar beams.

11Then the word of the LORD came to Solomon, saying:

12“Concerning this 12temple which you are building, iif you walk in My statutes, execute My judgments, keep all My commandments, and walk in them, then I will perform My 13word with you, jwhich I spoke to your father David.

13“And kI will dwell among the children of Israel, and will not lforsake My people Israel.”

14So Solomon built the temple and finished it.

15And he built the inside walls of the temple with cedar boards; from the floor of the temple to the ceiling he paneled the inside with wood; and he covered the floor of the temple with planks of cypress.

16Then he built the twenty-cubit room at the rear of the temple, from floor to ceiling, with cedar boards; he built it inside as the inner sanctuary, as the mMost Holy Place.

17And in front of it the temple sanctuary was forty cubits long.

18The inside of the temple was cedar, carved with ornamental buds and open flowers. All was cedar; there was no stone to be seen.

19And he prepared the 14inner sanctuary inside the temple, to set the ark of the covenant of the LORD there.

20The inner sanctuary was twenty cubits long, twenty cubits wide, and twenty cubits high. He overlaid it with pure gold, and overlaid the altar of cedar.

21So Solomon overlaid the inside of the temple with pure gold. He stretched gold chains across the front of the inner sanctuary, and overlaid it with gold.

22The whole temple he overlaid with gold, until he had finished all the temple; also he overlaid with gold nthe entire altar that was by the inner sanctuary.

23Inside the inner sanctuary ohe made two cherubim of olive wood, each ten cubits high.

24One wing of the cherub was five cubits, and the other wing of the cherub five cubits: ten cubits from the tip of one wing to the tip of the other.

25And the other cherub was ten cubits; both cherubim were of the same size and shape.

26The height of one cherub was ten cubits, and so was the other cherub.

27Then he set the cherubim inside the inner 15room; and pthey stretched out the wings of the cherubim so that the wing of the one touched one wall, and the wing of the other cherub touched the other wall. And their wings touched each other in the middle of the room.

28Also he overlaid the cherubim with gold.

29Then he carved all the walls of the temple all around, both the inner and outer sanctuaries, with carved qfigures of cherubim, palm trees, and open flowers.

30And the floor of the temple he overlaid with gold, both the inner and outer sanctuaries.

31For the entrance of the inner sanctuary he made doors of olive wood; the lintel and doorposts were 16one-fifth of the wall.

32The two doors were of olive wood; and he carved on them figures of cherubim, palm trees, and open flowers, and overlaid them with gold; and he spread gold on the cherubim and on the palm trees.

33So for the door of the 17sanctuary he also made doorposts of olive wood, 18one-fourth of the wall.

34And the two doors were of cypress wood; rtwo panels comprised one folding door, and two panels comprised the other folding door.

35Then he carved cherubim, palm trees, and open flowers on them, and overlaid them with gold applied evenly on the carved work.

36And he built the sinner court with three rows of hewn stone and a row of cedar beams.

37tIn the fourth year the foundation of the house of the LORD was laid, in the month of 19Ziv.

38And in the eleventh year, in the month of 20Bul, which is the eighth month, the house was finished in all its details and according to all its plans. So he was useven years in building it.

1 Kings 7

Solomon’s Other Buildings

1But Solomon took athirteen years to build his own house; so he finished all his house.

2He also built the bHouse of the Forest of Lebanon; its length was 1one hundred cubits, its width 2fifty cubits, and its height thirty cubits, with four rows of cedar pillars, and cedar beams on the pillars.

3And it was paneled with cedar above the beams that were on forty-five pillars, fifteen to a row.

4There were windows with beveled frames in three rows, and window was opposite window in three tiers.

5And all the doorways and doorposts had rectangular frames; and window was opposite window in three tiers.

6He also made the Hall of Pillars: its length was fifty cubits, and its width thirty cubits; and in front of them was a portico with pillars, and a canopy was in front of them.

7Then he made a hall for the throne, the Hall of Judgment, where he might judge; and it was paneled with cedar from floor to 3ceiling.

8And the house where he dwelt had another court inside the hall, of like workmanship. Solomon also made a house like this hall for Pharaoh’s daughter, cwhom he had taken as wife.

9All these were of costly stones cut to size, trimmed with saws, inside and out, from the foundation to the eaves, and also on the outside to the great court.

10The foundation was of costly stones, large stones, some ten cubits and some eight cubits.

11And above were costly stones, hewn to size, and cedar wood.

12The great court was enclosed with three rows of hewn stones and a row of cedar beams. So were the dinner court of the house of the LORD eand the vestibule of the temple.

Hiram the Craftsman

13Now King Solomon sent and brought 4Huram from Tyre.

14fHe was the son of a widow from the tribe of Naphtali, and ghis father was a man of Tyre, a bronze worker; hhe was filled with wisdom and understanding and skill in working with all kinds of bronze work. So he came to King Solomon and did all his work.

The Bronze Pillars for the Temple

(2 Chr. 3:15–17)

15And he 5cast itwo pillars of bronze, each one eighteen cubits high, and a line of twelve cubits measured the circumference of each.

16Then he made two capitals of cast bronze, to set on the tops of the pillars. The height of one capital was five cubits, and the height of the other capital was five cubits.

17He made a lattice network, with wreaths of chainwork, for the capitals which were on top of the pillars: seven chains for one capital and seven for the other capital.

18So he made the pillars, and two rows of pomegranates above the network all around to cover the capitals that were on top; and thus he did for the other capital.

19The capitals which were on top of the pillars in the hall were in the shape of lilies, four cubits.

20The capitals on the two pillars also had pomegranates above, by the convex surface which was next to the network; and there were jtwo hundred such pomegranates in rows on each of the capitals all around.

21kThen he set up the pillars by the vestibule of the temple; he set up the pillar on the right and called its name 6Jachin, and he set up the pillar on the left and called its name 7Boaz.

22The tops of the pillars were in the shape of lilies. So the work of the pillars was finished.

The Sea and the Oxen

23And he made lthe Sea of cast bronze, ten cubits from one brim to the other; it was completely round. Its height was five cubits, and a line of thirty cubits measured its circumference.

24Below its brim were ornamental buds encircling it all around, ten to a cubit, mall the way around the Sea. The ornamental buds were cast in two rows when it was cast.

25It stood on ntwelve oxen: three looking toward the north, three looking toward the west, three looking toward the south, and three looking toward the east; the Sea was set upon them, and all their back parts pointed inward.

26It was a handbreadth thick; and its brim was shaped like the brim of a cup, like a lily blossom. It contained 8two thousand baths.

The Carts and the Lavers

27He also made ten 9carts of bronze; four cubits was the length of each cart, four cubits its width, and three cubits its height.

28And this was the design of the carts: They had panels, and the panels were between frames;

29on the panels that were between the frames were lions, oxen, and cherubim. And on the frames was a pedestal on top. Below the lions and oxen were wreaths of plaited work.

30Every cart had four bronze wheels and axles of bronze, and its four feet had supports. Under the laver were supports of cast bronze beside each wreath.

31Its opening inside the crown at the top was one cubit in diameter; and the opening was round, shaped like a pedestal, one and a half cubits in outside diameter; and also on the opening were engravings, but the panels were square, not round.

32Under the panels were the four wheels, and the axles of the wheels were joined to the cart. The height of a wheel was one and a half cubits.

33The workmanship of the wheels was like the workmanship of a chariot wheel; their axle pins, their rims, their spokes, and their hubs were all of cast bronze.

34And there were four supports at the four corners of each cart; its supports were part of the cart itself.

35On the top of the cart, at the height of half a cubit, it was perfectly round. And on the top of the cart, its flanges and its panels were of the same casting.

36On the plates of its flanges and on its panels he engraved cherubim, lions, and palm trees, wherever there was a clear space on each, with wreaths all around.

37Thus he made the ten carts. All of them were of 10the same mold, one measure, and one shape.

38Then ohe made ten lavers of bronze; each laver contained 11forty baths, and each laver was four cubits. On each of the ten carts was a laver.

39And he put five carts on the right side of the house, and five on the left side of the house. He set the Sea on the right side of the house, toward the southeast.

Furnishings of the Temple

(2 Chr. 4:11–18)

40pHuram12 made the lavers and the shovels and the bowls. So Huram finished doing all the work that he was to do for King Solomon for the house of the LORD:

41the two pillars, the two bowl-shaped capitals that were on top of the two pillars; the two qnetworks covering the two bowl-shaped capitals which were on top of the pillars;

42rfour hundred pomegranates for the two networks (two rows of pomegranates for each network, to cover the two bowl-shaped capitals that were on top of the pillars);

43the ten carts, and ten lavers on the carts;

44one Sea, and twelve oxen under the Sea;

45sthe pots, the shovels, and the bowls. All these articles which 13Huram made for King Solomon for the house of the LORD were of burnished bronze.

46tIn the plain of Jordan the king had them cast in clay molds, between uSuccoth and vZaretan.

47And Solomon did not weigh all the articles, because there were so many; the weight of the bronze was not wdetermined.

48Thus Solomon had all the furnishings made for the house of the LORD: xthe altar of gold, and ythe table of gold on which was zthe showbread;

49the lampstands of pure gold, five on the right side and five on the left in front of the inner sanctuary, with the flowers and the lamps and the wick-trimmers of gold;

50the basins, the trimmers, the bowls, the ladles, and the 14censers of pure gold; and the hinges of gold, both for the doors of the inner room (the Most Holy Place) and for the doors of the main hall of the temple.

51So all the work that King Solomon had done for the house of the LORD was finished; and Solomon brought in the things awhich his father David had dedicated: the silver and the gold and the furnishings. He put them in the treasuries of the house of the LORD.

1 Kings 8

The Ark Brought into the Temple

(2 Chr. 5:2—6:2)

1Now aSolomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel, to King Solomon in Jerusalem, bthat they might bring cup the ark of the covenant of the LORD from the City of David, which is Zion.

2Therefore all the men of Israel assembled with King Solomon at the dfeast in the month of 1Ethanim, which is the seventh month.

3So all the elders of Israel came, eand the priests took up the ark.

4Then they brought up the ark of the LORD, fthe 2tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up.

5Also King Solomon, and all the congregation of Israel who were assembled with him, were with him before the ark, gsacrificing sheep and oxen that could not be counted or numbered for multitude.

6Then the priests hbrought in the ark of the covenant of the LORD to iits place, into the inner sanctuary of the temple, to the Most Holy Place, junder the wings of the cherubim.

7For the cherubim spread their two wings over the place of the ark, and the cherubim overshadowed the ark and its poles.

8The poles kextended so that the 3ends of the poles could be seen from the holy place, in front of the inner sanctuary; but they could not be seen from outside. And they are there to this day.

9lNothing was in the ark mexcept the two tablets of stone which Moses nput there at Horeb, owhen the LORD made a covenant with the children of Israel, when they came out of the land of Egypt.

10And it came to pass, when the priests came out of the holy place, that the cloud pfilled the house of the LORD,

11so that the priests could not continue ministering because of the cloud; for the qglory of the LORD filled the house of the LORD.

12rThen Solomon spoke:

“The LORD said He would dwell sin the dark cloud.

13t I have surely built You an exalted house,

u And a place for You to dwell in forever.”

Solomon’s Speech at Completion of the Work

(2 Chr. 6:3–11)

14Then the king turned around and vblessed the whole assembly of Israel, while all the assembly of Israel was standing.

15And he said: w“Blessed be the LORD God of Israel, who xspoke with His mouth to my father David, and with His hand has fulfilled it, saying,

16‘Since the day that I brought My people Israel out of Egypt, I have chosen no city from any tribe of Israel in which to build a house, that yMy name might be there; but I chose zDavid to be over My people Israel.’

17“Now ait was in the heart of my father David to build a 4temple for the name of the LORD God of Israel.

18b“But the LORD said to my father David, ‘Whereas it was in your heart to build a temple for My name, you did well that it was in your heart.

19‘Nevertheless cyou shall not build the temple, but your son who will come from your body, he shall build the temple for My name.’

20“So the LORD has fulfilled His word which He spoke; and I have 5filled the position of my father David, and sit on the throne of Israel, das the LORD promised; and I have built a temple for the name of the LORD God of Israel.

21“And there I have made a place for the ark, in which is ethe covenant of the LORD which He made with our fathers, when He brought them out of the land of Egypt.”

Solomon’s Prayer of Dedication

(2 Chr. 6:12–39)

22Then Solomon stood before fthe altar of the LORD in the presence of all the assembly of Israel, and gspread out his hands toward heaven;

23and he said: “LORD God of Israel, hthere is no God in heaven above or on earth below like You, iwho keep Your covenant and mercy with Your servants who jwalk before You with all their hearts.

24“You have kept what You promised Your servant David my father; You have both spoken with Your mouth and fulfilled it with Your hand, as it is this day.

25“Therefore, LORD God of Israel, now keep what You promised Your servant David my father, saying, k‘You shall not fail to have a man sit before Me on the throne of Israel, only if your sons take heed to their way, that they walk before Me as you have walked before Me.’

26l“And now I pray, O God of Israel, let Your word come true, which You have spoken to Your servant David my father.

27“But mwill God indeed dwell on the earth? Behold, heaven and the nheaven of heavens cannot contain You. How much less this temple which I have built!

28“Yet regard the prayer of Your servant and his supplication, O LORD my God, and listen to the cry and the prayer which Your servant is praying before You today:

29“that Your eyes may be open toward this 6temple night and day, toward the place of which You said, o‘My name shall be pthere,’ that You may hear the prayer which Your servant makes qtoward this place.

30r“And may You hear the supplication of Your servant and of Your people Israel, when they pray toward this place. Hear in heaven Your dwelling place; and when You hear, forgive.

31“When anyone sins against his neighbor, and is forced to take san oath, and comes and takes an oath before Your altar in this temple,

32“then hear in heaven, and act, and judge Your servants, tcondemning the wicked, bringing his way on his head, and justifying the righteous by giving him according to his righteousness.

33u“When Your people Israel are defeated before an enemy because they have sinned against You, and vwhen they turn back to You and confess Your name, and pray and make supplication to You in this temple,

34“then hear in heaven, and forgive the sin of Your people Israel, and bring them back to the land which You gave to their wfathers.

35x“When the heavens are shut up and there is no rain because they have sinned against You, when they pray toward this place and confess Your name, and turn from their sin because You afflict them,

36“then hear in heaven, and forgive the sin of Your servants, Your people Israel, that You may yteach them zthe good way in which they should walk; and send rain on Your land which You have given to Your people as an inheritance.

37a“When there is famine in the land, pestilence or blight or mildew, locusts or grasshoppers; when their enemy besieges them in the land of their 7cities; whatever plague or whatever sickness there is;

38“whatever prayer, whatever supplication is made by anyone, or by all Your people Israel, when each one knows the plague of his own heart, and spreads out his hands toward this temple:

39“then hear in heaven Your dwelling place, and forgive, and act, and give to everyone according to all his ways, whose heart You know (for You alone bknow the hearts of all the sons of men),

40c“that they may fear You all the days that they live in the land which You gave to our fathers.

41“Moreover, concerning a foreigner, who is not of Your people Israel, but has come from a far country for Your name’s sake

42“(for they will hear of Your great name and Your dstrong hand and Your outstretched arm), when he comes and prays toward this temple,

43“hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You, ethat all peoples of the earth may know Your name and ffear You, as do Your people Israel, and that they may know that this temple which I have built is called by Your name.

44“When Your people go out to battle against their enemy, wherever You send them, and when they pray to the LORD toward the city which You have chosen and the temple which I have built for Your name,

45“then hear in heaven their prayer and their supplication, and maintain their 8cause.

46“When they sin against You g(for there is no one who does not sin), and You become angry with them and deliver them to the enemy, and they take them captive hto the land of the enemy, far or near;

47i“yet when they 9come to themselves in the land where they were carried captive, and repent, and make supplication to You in the land of those who took them captive, jsaying, ‘We have sinned and done wrong, we have committed wickedness’;

48“and when they kreturn to You with all their heart and with all their soul in the land of their enemies who led them away captive, and lpray to You toward their land which You gave to their fathers, the city which You have chosen and the temple which I have built for Your name:

49“then hear in heaven Your dwelling place their prayer and their supplication, and maintain their 10cause,

50“and forgive Your people who have sinned against You, and all their transgressions which they have transgressed against You; and mgrant them compassion before those who took them captive, that they may have compassion on them

51“(for nthey are Your people and Your inheritance, whom You brought out of Egypt, oout of the iron furnace),

52p“that Your eyes may be open to the supplication of Your servant and the supplication of Your people Israel, to listen to them whenever they call to You.

53“For You separated them from among all the peoples of the earth to be Your inheritance, qas You spoke by Your servant Moses, when You brought our fathers out of Egypt, O Lord GOD.”

Solomon Blesses the Assembly

(2 Chr. 6:40–42)

54rAnd so it was, when Solomon had finished praying all this prayer and supplication to the LORD, that he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven.

55Then he stood sand blessed all the assembly of Israel with a loud voice, saying:

56“Blessed be the LORD, who has given trest11 to His people Israel, according to all that He promised. uThere has not failed one word of all His good promise, which He promised through His servant Moses.

57“May the LORD our God be with us, as He was with our fathers. vMay He not leave us nor forsake us,

58“that He may wincline our hearts to Himself, to walk in all His ways, and to keep His commandments and His statutes and His judgments, which He commanded our fathers.

59“And may these words of mine, with which I have made supplication before the LORD, be near the LORD our God day and night, that He may maintain the cause of His servant and the cause of His people Israel, as each day may require,

60x“that all the peoples of the earth may know that ythe LORD is God; there is no other.

61“Let your zheart therefore be 12loyal to the LORD our God, to walk in His statutes and keep His commandments, as at this day.”

Solomon Dedicates the Temple

(2 Chr. 7:4–11)

62Then athe king and all Israel with him offered sacrifices before the LORD.

63And Solomon offered a sacrifice of peace offerings, which he offered to the LORD, twenty-two thousand bulls and one hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD.

64On bthe same day the king consecrated the middle of the court that was in front of the house of the LORD; for there he offered burnt offerings, grain offerings, and the fat of the peace offerings, because the cbronze altar that was before the LORD was too small to receive the burnt offerings, the grain offerings, and the fat of the peace offerings.

65At that time Solomon held da feast, and all Israel with him, a great assembly from ethe entrance of Hamath to fthe Brook of Egypt, before the LORD our God, gseven days and seven more days—fourteen days.

66hOn the eighth day he sent the people away; and they 13blessed the king, and went to their tents joyful and glad of heart for all the good that the LORD had done for His servant David, and for Israel His people.

1 Kings 9

God’s Second Appearance to Solomon

(2 Chr. 7:12–22)

1And ait came to pass, when Solomon had finished building the house of the LORD band the king’s house, and call Solomon’s desire which he wanted to do,

2that the LORD appeared to Solomon the second time, das He had appeared to him at Gibeon.

3And the LORD said to him: e“I have heard your prayer and your supplication that you have made before Me; I have consecrated this house which you have built fto put My name there forever, gand My eyes and My heart will be there perpetually.

4“Now if you hwalk before Me ias your father David walked, in integrity of heart and in uprightness, to do according to all that I have commanded you, and if you jkeep My statutes and My judgments,

5“then I will establish the throne of your kingdom over Israel forever, kas I promised David your father, saying, ‘You shall not fail to have a man on the throne of Israel.’

6l“But if you or your sons at all 1turn from following Me, and do not keep My commandments and My statutes which I have set before you, but go and serve other gods and worship them,

7m“then I will 2cut off Israel from the land which I have given them; and this house which I have consecrated nfor My name I will cast out of My sight. oIsrael will be a proverb and a byword among all peoples.

8“And as for pthis house, which is exalted, everyone who passes by it will be astonished and will hiss, and say, q‘Why has the LORD done thus to this land and to this house?’

9“Then they will answer, ‘Because they forsook the LORD their God, who brought their fathers out of the land of Egypt, and have embraced other gods, and worshiped them and served them; therefore the LORD has brought all this rcalamity on them.’ ”

Solomon and Hiram Exchange Gifts

10Now sit happened at the end of twenty years, when Solomon had built the two houses, the house of the LORD and the king’s house

11t(Hiram the king of Tyre had supplied Solomon with cedar and cypress and gold, as much as he desired), that King Solomon then gave Hiram twenty cities in the land of Galilee.

12Then Hiram went from Tyre to see the cities which Solomon had given him, but they did not please him.

13So he said, “What kind of cities are these which you have given me, my brother?” uAnd he called them the land of 3Cabul, as they are to this day.

14Then Hiram sent the king one hundred and twenty talents of gold.

Solomon’s Additional Achievements

(2 Chr. 8:3–16)

15And this is the reason for vthe labor force which King Solomon raised: to build the house of the LORD, his own house, 4the wMillo, the wall of Jerusalem, xHazor, yMegiddo, and zGezer.

16(Pharaoh king of Egypt had gone up and taken Gezer and burned it with fire, ahad killed the Canaanites who dwelt in the city, and had given it as a dowry to his daughter, Solomon’s wife.)

17And Solomon built Gezer, Lower bBeth Horon,

18cBaalath, and Tadmor in the wilderness, in the land of Judah,

19all the storage cities that Solomon had, cities for dhis chariots and cities for his ecavalry, and whatever Solomon fdesired to build in Jerusalem, in Lebanon, and in all the land of his dominion.

20gAll the people who were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, who were not of the children of Israel—

21that is, their descendants hwho were left in the land after them, iwhom the children of Israel had not been able to destroy completely—jfrom these Solomon raised kforced labor, as it is to this day.

22But of the children of Israel Solomon lmade no forced laborers, because they were men of war and his servants: his officers, his captains, commanders of his chariots, and his cavalry.

23Others were chiefs of the officials who were over Solomon’s work: mfive hundred and fifty, who ruled over the people who did the work.

24But nPharaoh’s daughter came up from the City of David to oher house which 5Solomon had built for her. pThen he built the Millo.

25qNow three times a year Solomon offered burnt offerings and peace offerings on the altar which he had built for the LORD, and he burned incense with them on the altar that was before the LORD. So he finished the temple.

26rKing Solomon also built a fleet of ships at sEzion Geber, which is near 6Elath on the shore of the Red Sea, in the land of Edom.

27tThen Hiram sent his servants with the fleet, seamen who knew the sea, to work with the servants of Solomon.

28And they went to uOphir, and acquired four hundred and twenty talents of gold from there, and brought it to King Solomon.

1 Kings 10

The Queen of Sheba’s Praise of Solomon

(2 Chr. 9:1–28)

1Now when the aqueen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came bto test him with hard questions.

2She came to Jerusalem with a very great 1retinue, with camels that bore spices, very much gold, and precious stones; and when she came to Solomon, she spoke with him about all that was in her heart.

3So Solomon answered all her questions; there was nothing 2so difficult for the king that he could not explain it to her.

4And when the queen of Sheba had seen all the wisdom of Solomon, the house that he had built,

5the food on his table, the seating of his servants, the service of his waiters and their apparel, his cupbearers, cand his entryway by which he went up to the house of the LORD, there was no more spirit in her.

6Then she said to the king: “It was a true report which I heard in my own land about your words and your wisdom.

7“However I did not believe the words until I came and saw with my own eyes; and indeed the half was not told me. Your wisdom and prosperity exceed the fame of which I heard.

8d“Happy are your men and happy are these your servants, who stand continually before you and hear your wisdom!

9e“Blessed be the LORD your God, who fdelighted in you, setting you on the throne of Israel! Because the LORD has loved Israel forever, therefore He made you king, gto do justice and righteousness.”

10Then she hgave the king one hundred and twenty talents of gold, spices in great quantity, and precious stones. There never again came such abundance of spices as the queen of Sheba gave to King Solomon.

11iAlso, the ships of Hiram, which brought gold from Ophir, brought great quantities of 3almug wood and precious stones from Ophir.

12jAnd the king made 4steps of the almug wood for the house of the LORD and for the king’s house, also harps and stringed instruments for singers. There never again came such kalmug wood, nor has the like been seen to this day. The Land of the Divided Kingdom

13Now King Solomon gave the queen of Sheba all she desired, whatever she asked, besides what Solomon had given her according to the royal generosity. So she turned and went to her own country, she and her servants.

Solomon’s Great Wealth

14The weight of gold that came to Solomon yearly was six hundred and sixty-six talents of gold,

15besides that from the ltraveling merchants, from the income of traders, mfrom all the kings of Arabia, and from the governors of the country.

16And King Solomon made two hundred large shields of hammered gold; six hundred shekels of gold went into each shield.

17He also made nthree hundred shields of hammered gold; three minas of gold went into each shield. The king put them in the oHouse of the Forest of Lebanon.

18pMoreover the king made a great throne of ivory, and overlaid it with pure gold.

19The throne had six steps, and the top of the throne was round at the back; there were armrests on either side of the place of the seat, and two lions stood beside the armrests.

20Twelve lions stood there, one on each side of the six steps; nothing like this had been made for any other kingdom.

21qAll King Solomon’s drinking vessels were gold, and all the vessels of the House of the Forest of Lebanon were pure gold. Not one was silver, for this was accounted as nothing in the days of Solomon.

22For the king had rmerchant5 ships at sea with the fleet of Hiram. Once every three years the merchant sships came bringing gold, silver, ivory, apes, and 6monkeys.

23So tKing Solomon surpassed all the kings of the earth in riches and wisdom.

24Now all the earth sought the presence of Solomon to hear his wisdom, which God had put in his heart.

25Each man brought his present: articles of silver and gold, garments, armor, spices, horses, and mules, at a set rate year by year.

26uAnd Solomon vgathered chariots and horsemen; he had one thousand four hundred chariots and twelve thousand horsemen, whom he 7stationed in the chariot cities and with the king at Jerusalem.

27wThe king made silver as common in Jerusalem as stones, and he made cedar trees as abundant as the sycamores which are in the lowland.

28xAlso Solomon had horses imported from Egypt and Keveh; the king’s merchants bought them in Keveh at the current price.

29Now a chariot that was imported from Egypt cost six hundred shekels of silver, and a horse one hundred and fifty; yand 8thus, through their agents, they exported them to all the kings of the Hittites and the kings of Syria.

1 Kings 11

Solomon’s Heart Turns from the LORD

1But aKing Solomon loved bmany foreign women, as well as the daughter of Pharaoh: women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites—

2from the nations of whom the LORD had said to the children of Israel, c“You shall not intermarry with them, nor they with you. Surely they will turn away your hearts after their gods.” Solomon clung to these in love.

3And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart.

4For it was so, when Solomon was old, dthat his wives turned his heart after other gods; and his eheart was not 1loyal to the LORD his God, fas was the heart of his father David.

5For Solomon went after gAshtoreth the goddess of the Sidonians, and after hMilcom2 the abomination of the iAmmonites.

6Solomon did evil in the sight of the LORD, and did not fully follow the LORD, as did his father David.

7jThen Solomon built a 3high place for kChemosh the abomination of Moab, on lthe hill that is east of Jerusalem, and for Molech the abomination of the people of Ammon.

8And he did likewise for all his foreign wives, who burned incense and sacrificed to their gods. The Kings of the Divided Kingdom

9So the LORD became angry with Solomon, because his heart had turned from the LORD God of Israel, mwho had appeared to him twice,

10and nhad commanded him concerning this thing, that he should not go after other gods; but he did not keep what the LORD had commanded.

11Therefore the LORD said to Solomon, “Because you have done this, and have not kept My covenant and My statutes, which I have commanded you, oI will surely tear the kingdom away from you and give it to your pservant.

12“Nevertheless I will not do it in your days, for the sake of your father David; I will tear it out of the hand of your son.

13q“However I will not tear away the whole kingdom; I will give rone tribe to your son sfor the sake of My servant David, and for the sake of Jerusalem twhich I have chosen.”

Adversaries of Solomon

14Now the LORD uraised up an adversary against Solomon, Hadad the Edomite; he was a descendant of the king in Edom.

15vFor it happened, when David was in Edom, and Joab the commander of the army had gone up to bury the slain, wafter he had killed every male in Edom

16(because for six months Joab remained there with all Israel, until he had cut down every male in Edom),

17that Hadad fled to go to Egypt, he and certain Edomites of his father’s servants with him. Hadad was still a little child.

18Then they arose from Midian and came to Paran; and they took men with them from Paran and came to Egypt, to Pharaoh king of Egypt, who gave him a house, apportioned food for him, and gave him land.

19And Hadad found great favor in the sight of Pharaoh, so that he gave him as wife the sister of his own wife, that is, the sister of Queen Tahpenes.

20Then the sister of Tahpenes bore him Genubath his son, whom Tahpenes weaned in Pharaoh’s house. And Genubath was in Pharaoh’s household among the sons of Pharaoh.

21xSo when Hadad heard in Egypt that David 4rested with his fathers, and that Joab the commander of the army was dead, Hadad said to Pharaoh, 5“Let me depart, that I may go to my own country.”

22Then Pharaoh said to him, “But what have you lacked with me, that suddenly you seek to go to your own country?” So he answered, “Nothing, but do let me go anyway.”

23And God raised up another adversary against him, Rezon the son of Eliadah, who had fled from his lord, yHadadezer king of Zobah.

24So he gathered men to him and became captain over a band of raiders, zwhen David killed those of Zobah. And they went to Damascus and dwelt there, and reigned in Damascus.

25He was an adversary of Israel all the days of Solomon (besides the trouble that Hadad caused); and he abhorred Israel, and reigned over Syria.

Jeroboam’s Rebellion

26Then Solomon’s servant, aJeroboam the son of Nebat, an Ephraimite from Zereda, whose mother’s name was Zeruah, a widow, balso crebelled against the king.

27And this is what caused him to rebel against the king: dSolomon had built the Millo and 6repaired the damages to the City of David his father.

28The man Jeroboam was a mighty man of valor; and Solomon, seeing that the young man was eindustrious, made him the officer over all the labor force of the house of Joseph.

29Now it happened at that time, when Jeroboam went out of Jerusalem, that the prophet fAhijah the Shilonite met him on the way; and he had clothed himself with a new garment, and the two were alone in the field.

30Then Ahijah took hold of the new garment that was on him, and gtore it into twelve pieces.

31And he said to Jeroboam, “Take for yourself ten pieces, for hthus says the LORD, the God of Israel: ‘Behold, I will tear the kingdom out of the hand of Solomon and will give ten tribes to you

32‘(but he shall have one tribe for the sake of My servant David, and for the sake of Jerusalem, the city which I have chosen out of all the tribes of Israel),

33i‘because 7they have forsaken Me, and worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of the Moabites, and Milcom the god of the people of Ammon, and have not walked in My ways to do what is right in My eyes and keep My statutes and My judgments, as did his father David.

34‘However I will not take the whole kingdom out of his hand, because I have made him ruler all the days of his life for the sake of My servant David, whom I chose because he kept My commandments and My statutes.

35‘But jI will take the kingdom out of his son’s hand and give it to you—ten tribes.

36‘And to his son I will give one tribe, that kMy servant David may always have a lamp before Me in Jerusalem, the city which I have chosen for Myself, to put My name there.

37‘So I will take you, and you shall reign over all your heart desires, and you shall be king over Israel.

38‘Then it shall be, if you heed all that I command you, walk in My ways, and do what is right in My sight, to keep My statutes and My commandments, as My servant David did, then lI will be with you and mbuild for you an enduring house, as I built for David, and will give Israel to you.

39‘And I will afflict the descendants of David because of this, but not forever.’ ”

40Solomon therefore sought to kill Jeroboam. But Jeroboam arose and fled to Egypt, to nShishak king of Egypt, and was in Egypt until the death of Solomon.

Death of Solomon

(2 Chr. 9:29–31)

41Now othe rest of the acts of Solomon, all that he did, and his wisdom, are they not written in the book of the acts of Solomon?

42pAnd the period that Solomon reigned in Jerusalem over all Israel was forty years.

43qThen Solomon 8rested with his fathers, and was buried in the City of David his father. And Rehoboam his son reigned in his rplace.

1 Kings 12

The Revolt Against Rehoboam

(2 Chr. 10:1–19; 11:1–4)

1And aRehoboam went to bShechem, for all Israel had gone to Shechem to make him king.

2So it happened, when cJeroboam the son of Nebat heard it (he was still in dEgypt, for he had fled from the presence of King Solomon and had been dwelling in Egypt),

3that they sent and called him. Then Jeroboam and the whole assembly of Israel came and spoke to Rehoboam, saying,

4“Your father made our eyoke 1heavy; now therefore, lighten the burdensome service of your father, and his heavy yoke which he put on us, and we will serve you.”

5So he said to them, “Depart for three days, then come back to me.” And the people departed.

6Then King Rehoboam consulted the elders who stood before his father Solomon while he still lived, and he said, “How do you advise me to answer these people?”

7And they spoke to him, saying, f“If you will be a servant to these people today, and serve them, and answer them, and speak good words to them, then they will be your servants forever.”

8But he rejected the advice which the elders had given him, and consulted the young men who had grown up with him, who stood before him.

9And he said to them, “What advice do you give? How should we answer this people who have spoken to me, saying, ‘Lighten the yoke which your father put on us’?”

10Then the young men who had grown up with him spoke to him, saying, “Thus you should speak to this people who have spoken to you, saying, ‘Your father made our yoke heavy, but you make it lighter on us’—thus you shall say to them: ‘My little finger shall be thicker than my father’s waist!

11‘And now, whereas my father put a heavy yoke on you, I will add to your yoke; my father chastised you with whips, but I will chastise you with 2scourges!’ ”

12So Jeroboam and all the people came to Rehoboam the third day, as the king had directed, saying, “Come back to me the third day.”

13Then the king answered the people 3roughly, and rejected the advice which the elders had given him;

14and he spoke to them according to the advice of the young men, saying, “My father made your yoke heavy, but I will add to your yoke; my father chastised you with whips, but I will chastise you with 4scourges!”

15So the king did not listen to the people; for gthe turn of events was from the LORD, that He might fulfill His word, which the LORD had hspoken by Ahijah the Shilonite to Jeroboam the son of Nebat.

16Now when all Israel saw that the king did not listen to them, the people answered the king, saying:

i“What share have we in David?

We have no inheritance in the son of Jesse.

To your tents, O Israel!

Now, see to your own house, O David!”

So Israel departed to their tents.

17But Rehoboam reigned over jthe children of Israel who dwelt in the cities of Judah.

18Then King Rehoboam ksent Adoram, who was in charge of the revenue; but all Israel stoned him with stones, and he died. Therefore King Rehoboam mounted his chariot in haste to flee to Jerusalem.

19So lIsrael has been in rebellion against the house of David to this day.

20Now it came to pass when all Israel heard that Jeroboam had come back, they sent for him and called him to the congregation, and made him king over all mIsrael. There was none who followed the house of David, but the tribe of Judah nonly.

21And when oRehoboam came to Jerusalem, he assembled all the house of Judah with the tribe of pBenjamin, one hundred and eighty thousand chosen men who were warriors, to fight against the house of Israel, that he might restore the kingdom to Rehoboam the son of Solomon.

22But qthe word of God came to Shemaiah the man of God, saying,

23“Speak to Rehoboam the son of Solomon, king of Judah, to all the house of Judah and Benjamin, and to the rest of the people, saying,

24‘Thus says the LORD: “You shall not go up nor fight against your brethren the children of Israel. Let every man return to his house, rfor this thing is from Me.” ’ ” Therefore they obeyed the word of the LORD, and turned back, according to the word of the LORD.

Jeroboam’s Gold Calves

25Then Jeroboam sbuilt5 Shechem in the mountains of Ephraim, and dwelt there. Also he went out from there and built tPenuel.

26And Jeroboam said in his heart, “Now the kingdom may return to the house of David:

27“If these people ugo up to offer sacrifices in the house of the LORD at Jerusalem, then the heart of this people will turn back to their lord, Rehoboam king of Judah, and they will kill me and go back to Rehoboam king of Judah.”

28Therefore the king asked advice, vmade two calves of gold, and said to the people, “It is too much for you to go up to Jerusalem. wHere are your gods, O Israel, which brought you up from the land of Egypt!”

29And he set up one in xBethel, and the other he put in yDan.

30Now this thing became za sin, for the people went to worship before the one as far as Dan.

31He made 6shrines on the high places, aand made priests from every class of people, who were not of the sons of Levi.

32Jeroboam 7ordained a feast on the fifteenth day of the eighth month, like bthe feast that was in Judah, and offered sacrifices on the altar. So he did at Bethel, sacrificing to the calves that he had made. cAnd at Bethel he installed the priests of the high places which he had made.

33So he made offerings on the altar which he had made at Bethel on the fifteenth day of the eighth month, in the month which he had ddevised in his own heart. And he 8ordained a feast for the children of Israel, and offered sacrifices on the altar and eburned incense.

1 Kings 13

The Message of the Man of God

1And behold, aa man of God went from Judah to Bethel 1by the word of the LORD, band Jeroboam stood by the altar to burn incense.

2Then he cried out against the altar 2by the word of the LORD, and said, “O altar, altar! Thus says the LORD: ‘Behold, a child, cJosiah by name, shall be born to the house of David; and on you he shall sacrifice the priests of the high places who burn incense on you, and men’s bones shall be dburned on you.’ ”

3And he gave ea sign the same day, saying, “This is the sign which the LORD has spoken: Surely the altar shall split apart, and the ashes on it shall be poured out.”

4So it came to pass when King Jeroboam heard the saying of the man of God, who cried out against the altar in Bethel, that he stretched out his hand from the altar, saying, “Arrest him!” Then his hand, which he stretched out toward him, withered, so that he could not pull it back to himself.

5The altar also was split apart, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD.

6Then the king answered and said to the man of God, “Please fentreat the favor of the LORD your God, and pray for me, that my hand may be restored to me.” So the man of God entreated the LORD, and the king’s hand was restored to him, and became as before.

7Then the king said to the man of God, “Come home with me and refresh yourself, and gI will give you a reward.”

8But the man of God said to the king, h“If you were to give me half your house, I would not go in with you; nor would I eat bread nor drink water in this place.

9“For so it was commanded me by the word of the LORD, saying, i‘You shall not eat bread, nor drink water, nor return by the same way you came.’ ”

10So he went another way and did not return by the way he came to Bethel.

Death of the Man of God

11Now an jold prophet dwelt in Bethel, and his 3sons came and told him all the works that the man of God had done that day in Bethel; they also told their father the words which he had spoken to the king.

12And their father said to them, “Which way did he go?” For his sons 4had seen which way the man of God went who came from Judah.

13Then he said to his sons, “Saddle the donkey for me.” So they saddled the donkey for him; and he rode on it,

14and went after the man of God, and found him sitting under an oak. Then he said to him, “Are you the man of God who came from Judah?” And he said, “I am.” Resuscitations From the Dead

15Then he said to him, “Come home with me and eat bread.”

16And he said, k“I cannot return with you nor go in with you; neither can I eat bread nor drink water with you in this place.

17“For 5I have been told lby the word of the LORD, ‘You shall not eat bread nor drink water there, nor return by going the way you came.’ ”

18He said to him, “I too am a prophet as you are, and an angel spoke to me by the word of the LORD, saying, ‘Bring him back with you to your house, that he may eat bread and drink water.’ ” (He was lying to him.)

19So he went back with him, and ate bread in his house, and drank water.

20Now it happened, as they sat at the table, that the word of the LORD came to the prophet who had brought him back;

21and he cried out to the man of God who came from Judah, saying, “Thus says the LORD: ‘Because you have disobeyed the word of the LORD, and have not kept the commandment which the LORD your God commanded you,

22‘but you came back, ate bread, and drank water in the mplace of which the LORD said to you, “Eat no bread and drink no water,” your corpse shall not come to the tomb of your fathers.’ ”

23So it was, after he had eaten bread and after he had drunk, that he saddled the donkey for him, the prophet whom he had brought back.

24When he was gone, na lion met him on the road and killed him. And his corpse was thrown on the road, and the donkey stood by it. The lion also stood by the corpse.

25And there, men passed by and saw the corpse thrown on the road, and the lion standing by the corpse. Then they went and told it in the city where the old prophet dwelt.

26Now when the prophet who had brought him back from the way heard it, he said, “It is the man of God who was disobedient to the word of the LORD. Therefore the LORD has delivered him to the lion, which has torn him and killed him, according to the word of the LORD which He spoke to him.”

27And he spoke to his sons, saying, “Saddle the donkey for me.” So they saddled it.

28Then he went and found his corpse thrown on the road, and the donkey and the lion standing by the corpse. The lion had not eaten the corpse nor torn the donkey.

29And the prophet took up the corpse of the man of God, laid it on the donkey, and brought it back. So the old prophet came to the city to mourn, and to bury him.

30Then he laid the corpse in his own tomb; and they mourned over him, saying, o“Alas, my brother!”

31So it was, after he had buried him, that he spoke to his sons, saying, “When I am dead, then bury me in the tomb where the man of God is buried; play my bones beside his bones.

32q“For the 6saying which he cried out by the word of the LORD against the altar in Bethel, and against all the 7shrines on the high places which are in the cities of rSamaria, will surely come to pass.”

33sAfter this event Jeroboam did not turn from his evil way, but again he made priests from every class of people for the high places; whoever wished, he consecrated him, and he became one of the priests of the high places.

34tAnd this thing was the sin of the house of Jeroboam, so as uto exterminate and destroy it from the face of the earth. The Ministries of Elijah and Elisha

1 Kings 14

Judgment on the House of Jeroboam

1At that time Abijah the son of Jeroboam became sick.

2And Jeroboam said to his wife, “Please arise, and disguise yourself, that they may not recognize you as the wife of Jeroboam, and go to Shiloh. Indeed, Ahijah the prophet is there, who told me that aI would be king over this people.

3b“Also take 1with you ten loaves, some cakes, and a jar of honey, and go to him; he will tell you what will become of the child.”

4And Jeroboam’s wife did so; she arose cand went to Shiloh, and came to the house of Ahijah. But Ahijah could not see, for his eyes were 2glazed by reason of his age.

5Now the LORD had said to Ahijah, “Here is the wife of Jeroboam, coming to ask you something about her son, for he is sick. Thus and thus you shall say to her; for it will be, when she comes in, that she will pretend to be another woman.”

6And so it was, when Ahijah heard the sound of her footsteps as she came through the door, he said, “Come in, wife of Jeroboam. Why do you pretend to be another person? For I have been sent to you with bad news.

7“Go, tell Jeroboam, ‘Thus says the LORD God of Israel: d“Because I exalted you from among the people, and made you ruler over My people Israel,

8“and etore the kingdom away from the house of David, and gave it to you; and yet you have not been as My servant David, fwho kept My commandments and who followed Me with all his heart, to do only what was right in My eyes;

9“but you have done more evil than all who were before you, gfor you have gone and made for yourself other gods and molded images to provoke Me to anger, and hhave cast Me behind your back—

10“therefore behold! iI will bring disaster on the house of Jeroboam, and jwill cut off from Jeroboam every male in Israel, kbond and free; I will take away the remnant of the house of Jeroboam, as one takes away refuse until it is all gone.

11“The dogs shall eat lwhoever belongs to Jeroboam and dies in the city, and the birds of the air shall eat whoever dies in the field; for the LORD has spoken!” ’

12“Arise therefore, go to your own house. mWhen your feet enter the city, the child shall die.

13“And all Israel shall mourn for him and bury him, for he is the only one of Jeroboam who shall 3come to the grave, because in him nthere is found something good toward the LORD God of Israel in the house of Jeroboam.

14o“Moreover the LORD will raise up for Himself a king over Israel who shall cut off the house of Jeroboam; 4this is the day. What? Even now!

15“For the LORD will strike Israel, as a reed is shaken in the water. He will puproot Israel from this qgood land which He gave to their fathers, and will scatter them rbeyond 5the River, sbecause they have made their 6wooden images, provoking the LORD to anger.

16“And He will give Israel up because of the sins of Jeroboam, twho sinned and who made Israel sin.”

17Then Jeroboam’s wife arose and departed, and came to uTirzah. vWhen she came to the threshold of the house, the child died.

18And they buried him; and all Israel mourned for him, waccording to the word of the LORD which He spoke through His servant Ahijah the prophet.

Death of Jeroboam

19Now the rest of the acts of Jeroboam, how he xmade war and how he reigned, indeed they are written in the book of the chronicles of the kings of Israel.

20The period that Jeroboam reigned was twenty-two years. So he rested with his fathers. Then yNadab his son reigned in his place.

Rehoboam Reigns in Judah

(2 Chr. 11:5—12:16)

21And Rehoboam the son of Solomon reigned in Judah. zRehoboam was forty-one years old when he became king. He reigned seventeen years in Jerusalem, the city awhich the LORD had chosen out of all the tribes of Israel, to put His name there. bHis mother’s name was Naamah, an Ammonitess.

22cNow Judah did evil in the sight of the LORD, and they dprovoked Him to jealousy with their sins which they committed, more than all that their fathers had done.

23For they also built for themselves ehigh7 places, fsacred pillars, and gwooden images on every high hill and hunder every green tree.

24iAnd there were also 8perverted persons in the land. They did according to all the jabominations of the nations which the LORD had cast out before the children of kIsrael.

25lIt happened in the fifth year of King Rehoboam that Shishak king of Egypt came up against Jerusalem.

26mAnd he took away the treasures of the house of the LORD and the treasures of the king’s house; he took away everything. He also took away all the gold shields nwhich Solomon had made.

27Then King Rehoboam made bronze shields in their place, and 9committed them to the hands of the captains of the 10guard, who guarded the doorway of the king’s house.

28And whenever the king entered the house of the LORD, the guards carried them, then brought them back into the guardroom.

29oNow the rest of the acts of Rehoboam, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

30And there was pwar between Rehoboam and Jeroboam all their days.

31qSo Rehoboam 11rested with his fathers, and was buried with his fathers in the City of David. rHis mother’s name was Naamah, an Ammonitess. Then sAbijam12 his son reigned in his place.

1 Kings 15

Abijam Reigns in Judah

(2 Chr. 13:1—14:1)

1aIn the eighteenth year of King Jeroboam the son of Nebat, Abijam became king over Judah.

2He reigned three years in Jerusalem. bHis mother’s name was cMaachah the granddaughter of dAbishalom.

3And he walked in all the sins of his father, which he had done before him; ehis heart was not 1loyal to the LORD his God, as was the heart of his father David.

4Nevertheless ffor David’s sake the LORD his God gave him a lamp in Jerusalem, by setting up his son after him and by establishing Jerusalem;

5because David gdid what was right in the eyes of the LORD, and had not turned aside from anything that He commanded him all the days of his life, hexcept in the matter of Uriah the Hittite.

6iAnd there was war between 2Rehoboam and Jeroboam all the days of his life.

7jNow the rest of the acts of Abijam, and all that he did, are they not written in the book of the chronicles of the kings of Judah? And there was war between Abijam and Jeroboam.

8kSo Abijam 3rested with his fathers, and they buried him in the City of David. Then Asa his son reigned in his place.

Asa Reigns in Judah

(2 Chr. 14:1—16:14)

9In the twentieth year of Jeroboam king of Israel, Asa became king over Judah.

10And he reigned forty-one years in Jerusalem. His grandmother’s name was Maachah the granddaughter of Abishalom.

11lAsa did what was right in the eyes of the LORD, as did his father David.

12mAnd he banished the 4perverted persons from the land, and removed all the idols that his fathers had made.

13Also he removed nMaachah his grandmother from being queen mother, because she had made an obscene image of 5Asherah. And Asa cut down her obscene image and oburned it by the Brook Kidron.

14pBut the 6high places were not removed. Nevertheless Asa’s qheart was loyal to the LORD all his days.

15He also brought into the house of the LORD the things which his father rhad dedicated, and the things which he himself had dedicated: silver and gold and utensils.

16Now there was war between Asa and Baasha king of Israel all their days.

17And sBaasha king of Israel came up against Judah, and built tRamah, uthat he might let none go out or come in to Asa king of Judah.

18Then Asa took all the silver and gold that was left in the treasuries of the house of the LORD and the treasuries of the king’s house, and delivered them into the hand of his servants. And King Asa sent them to vBen-Hadad the son of Tabrimmon, the son of Hezion, king of Syria, who dwelt in wDamascus, saying,

19“Let there be a treaty between you and me, as there was between my father and your father. See, I have sent you a present of silver and gold. Come and break your treaty with Baasha king of Israel, so that he will withdraw from me.”

20So Ben-Hadad heeded King Asa, and xsent the captains of his armies against the cities of Israel. He attacked yIjon, zDan, aAbel Beth Maachah, and all Chinneroth, with all the land of Naphtali.

21Now it happened, when Baasha heard it, that he stopped building Ramah, and remained in bTirzah.

22cThen King Asa made a proclamation throughout all Judah; none was exempted. And they took away the stones and timber of Ramah, which Baasha had used for building; and with them King Asa built dGeba of Benjamin, and eMizpah.

23The rest of all the acts of Asa, all his might, all that he did, and the cities which he built, are they not written in the book of the chronicles of the kings of Judah? But fin the time of his old age he was diseased in his feet.

24So Asa 7rested with his fathers, and was buried with his fathers in the City of David his father. gThen hJehoshaphat his son reigned in his place.

Nadab Reigns in Israel

25Now iNadab the son of Jeroboam became king over Israel in the second year of Asa king of Judah, and he reigned over Israel two years.

26And he did evil in the sight of the LORD, and walked in the way of his father, and in jhis sin by which he had made Israel sin.

27kThen Baasha the son of Ahijah, of the house of Issachar, conspired against him. And Baasha killed him at lGibbethon, which belonged to the Philistines, while Nadab and all Israel laid siege to Gibbethon.

28Baasha killed him in the third year of Asa king of Judah, and reigned in his place.

29And it was so, when he became king, that he killed all the house of Jeroboam. He did not leave to Jeroboam anyone that breathed, until he had destroyed him, according to mthe word of the LORD which He had spoken by His servant Ahijah the Shilonite,

30nbecause of the sins of Jeroboam, which he had sinned and by which he had made Israel sin, because of his provocation with which he had provoked the LORD God of Israel to anger.

31Now the rest of the acts of Nadab, and all that he did, are they not written in the book of the chronicles of the kings of Israel?

32oAnd there was war between Asa and Baasha king of Israel all their days.

Baasha Reigns in Israel

33In the third year of Asa king of Judah, Baasha the son of Ahijah became king over all Israel in Tirzah, and reigned twenty-four years.

34He did evil in the sight of the LORD, and walked in pthe way of Jeroboam, and in his sin by which he had made Israel sin.

1 Kings 16

The Reigns of Elah, Zimri, Omri, and Ahab

1Then the word of the LORD came to aJehu the son of bHanani, against cBaasha, saying:

2d“Inasmuch as I lifted you out of the dust and made you ruler over My people Israel, and eyou have walked in the way of Jeroboam, and have made My people Israel sin, to provoke Me to anger with their sins,

3“surely I will ftake1 away the posterity of Baasha and the posterity of his house, and I will make your house like gthe house of Jeroboam the son of Nebat.

4“The dogs shall eat hwhoever belongs to Baasha and dies in the city, and the birds of the air shall eat whoever dies in the fields.”

5Now the rest of the acts of Baasha, what he did, and his might, iare they not written in the book of the chronicles of the kings of Israel?

6So Baasha 2rested with his fathers and was buried in jTirzah. Then Elah his son reigned in his place.

7And also the word of the LORD came by the prophet kJehu the son of Hanani against Baasha and his house, because of all the evil that he did in the sight of the LORD in provoking Him to anger with the work of his hands, in being like the house of Jeroboam, and because lhe killed them.

Elah Reigns in Israel

8In the twenty-sixth year of Asa king of Judah, Elah the son of Baasha became king over Israel, and reigned two years in Tirzah.

9mNow his servant Zimri, commander of half his chariots, conspired against him as he was in Tirzah drinking himself drunk in the house of Arza, nsteward3 of his house in Tirzah.

10And Zimri went in and struck him and killed him in the twenty-seventh year of Asa king of Judah, and reigned in his place.

11Then it came to pass, when he began to reign, as soon as he was seated on his throne, that he killed all the household of Baasha; he odid not leave him one male, neither of his relatives nor of his friends.

12Thus Zimri destroyed all the household of Baasha, paccording to the word of the LORD, which He spoke against Baasha by Jehu the prophet,

13for all the sins of Baasha and the sins of Elah his son, by which they had sinned and by which they had made Israel sin, in provoking the LORD God of Israel to anger qwith their 4idols.

14Now the rest of the acts of Elah, and all that he did, are they not written in the book of the chronicles of the kings of Israel?

Zimri Reigns in Israel

15In the twenty-seventh year of Asa king of Judah, Zimri had reigned in Tirzah seven days. And the people were encamped ragainst Gibbethon, which belonged to the Philistines.

16Now the people who were encamped heard it said, “Zimri has conspired and also has killed the king.” So all Israel made Omri, the commander of the army, king over Israel that day in the camp.

17Then Omri and all Israel with him went up from Gibbethon, and they besieged Tirzah.

18And it happened, when Zimri saw that the city was 5taken, that he went into the citadel of the king’s house and burned the king’s house 6down upon himself with fire, and died,

19because of the sins which he had committed in doing evil in the sight of the LORD, sin walking in the tway of Jeroboam, and in his sin which he had committed to make Israel sin.

20Now the rest of the acts of Zimri, and the treason he committed, are they not written in the book of the chronicles of the kings of Israel?

Omri Reigns in Israel

21Then the people of Israel were divided into two parts: half of the people followed Tibni the son of Ginath, to make him king, and half followed Omri.

22But the people who followed Omri prevailed over the people who followed Tibni the son of Ginath. So Tibni died and Omri reigned.

23In the thirty-first year of Asa king of Judah, Omri became king over Israel, and reigned twelve years. Six years he reigned in uTirzah.

24And he bought the hill of Samaria from Shemer for two talents of silver; then he built on the hill, and called the name of the city which he built, vSamaria,7 after the name of Shemer, owner of the hill.

25wOmri did evil in the eyes of the LORD, and did worse than all who were before him.

26For he xwalked in all the ways of Jeroboam the son of Nebat, and in his sin by which he had made Israel sin, provoking the LORD God of Israel to anger with their yidols.8

27Now the rest of the acts of Omri which he did, and the might that he showed, are they not written in the book of the chronicles of the kings of Israel?

28So Omri rested with his fathers and was buried in Samaria. Then Ahab his son reigned in his place.

Ahab Reigns in Israel

29In the thirty-eighth year of Asa king of Judah, Ahab the son of Omri became king over Israel; and Ahab the son of Omri reigned over Israel in Samaria twenty-two years.

30Now Ahab the son of Omri did evil in the sight of the LORD, more than all who were before him.

31And it came to pass, as though it had been a trivial thing for him to walk in the sins of Jeroboam the son of Nebat, zthat he took as wife Jezebel the daughter of Ethbaal, king of the aSidonians; band he went and served Baal and worshiped him.

32Then he set up an altar for Baal in cthe temple of Baal, which he had built in Samaria.

33dAnd Ahab made a 9wooden image. Ahab edid more to provoke the LORD God of Israel to anger than all the kings of Israel who were before him.

34In his days Hiel of Bethel built Jericho. He laid its foundation 10with Abiram his firstborn, and with his youngest son Segub he set up its gates, faccording to the word of the LORD, which He had spoken through Joshua the son of Nun.

1 Kings 17

Elijah Proclaims a Drought

1And Elijah the Tishbite, of the ainhabitants of Gilead, said to Ahab, b“As the LORD God of Israel lives, cbefore whom I stand, dthere shall not be dew nor rain ethese years, except at my word.”

2Then the word of the LORD came to him, saying,

3“Get away from here and turn eastward, and hide by the Brook Cherith, which flows into the Jordan.

4“And it will be that you shall drink from the brook, and I have commanded the fravens to feed you there.”

5So he went and did according to the word of the LORD, for he went and stayed by the Brook Cherith, which flows into the Jordan.

6The ravens brought him bread and meat in the morning, and bread and meat in the evening; and he drank from the brook.

7And it happened after a while that the brook dried up, because there had been no rain in the land.

Elijah and the Widow

8Then the word of the LORD came to him, saying,

9“Arise, go to gZarephath, which belongs to hSidon, and dwell there. See, I have commanded a widow there to provide for you.”

10So he arose and went to Zarephath. And when he came to the gate of the city, indeed a widow was there gathering sticks. And he called to her and said, “Please bring me a little water in a cup, that I may drink.”

11And as she was going to get it, he called to her and said, “Please bring me a morsel of bread in your hand.”

12So she said, “As the LORD your God lives, I do not have bread, only a handful of flour in a bin, and a little oil in a 1jar; and see, I am gathering a couple of sticks that I may go in and prepare it for myself and my son, that we may eat it, and idie.”

13And Elijah said to her, “Do not fear; go and do as you have said, but make me a small cake from it first, and bring it to me; and afterward make some for yourself and your son.

14“For thus says the LORD God of Israel: ‘The bin of flour shall not be used up, nor shall the jar of oil run dry, until the day the LORD sends rain on the earth.’ ”

15So she went away and did according to the word of Elijah; and she and he and her household ate for many days.

16The bin of flour was not used up, nor did the jar of oil run dry, according to the word of the LORD which He spoke by Elijah.

Elijah Revives the Widow’s Son

17Now it happened after these things that the son of the woman who owned the house became sick. And his sickness was so 2serious that 3there was no breath left in him.

18So she said to Elijah, j“What have I to do with you, O man of God? Have you come to me to bring my sin to remembrance, and to kill my son?”

19And he said to her, “Give me your son.” So he took him out of her arms and carried him to the upper room where he was staying, and laid him on his own bed.

20Then he cried out to the LORD and said, “O LORD my God, have You also brought tragedy on the widow with whom I lodge, by killing her son?”

21kAnd he stretched himself out on the child three times, and cried out to the LORD and said, “O LORD my God, I pray, let this child’s soul come back to him.”

22Then the LORD heard the voice of Elijah; and the soul of the child came back to him, and he lrevived.

23And Elijah took the child and brought him down from the upper room into the house, and gave him to his mother. And Elijah said, “See, your son lives!”

24Then the woman said to Elijah, “Now by this mI know that you are a man of God, and that the word of the LORD in your mouth is the truth.”

1 Kings 18

Elijah’s Message to Ahab

1And it came to pass after amany days that the word of the LORD came to Elijah, in the third year, saying, “Go, present yourself to Ahab, and bI will send rain on the earth.”

2So Elijah went to present himself to Ahab; and there was a severe famine in Samaria.

3And Ahab had called Obadiah, who was 1in charge of his house. (Now Obadiah feared the LORD greatly.

4For so it was, while Jezebel 2massacred the prophets of the LORD, that Obadiah had taken one hundred prophets and hidden them, fifty to a cave, and had fed them with bread and water.)

5And Ahab had said to Obadiah, “Go into the land to all the springs of water and to all the brooks; perhaps we may find grass to keep the horses and mules alive, so that we will not have to kill any livestock.”

6So they divided the land between them to explore it; Ahab went one way by himself, and Obadiah went another way by himself.

7Now as Obadiah was on his way, suddenly Elijah met him; and he crecognized him, and fell on his face, and said, “Is that you, my lord Elijah?”

8And he answered him, “It is I. Go, tell your master, ‘Elijah is here.’ ”

9So he said, “How have I sinned, that you are delivering your servant into the hand of Ahab, to kill me?

10“As the LORD your God lives, there is no nation or kingdom where my master has not sent someone to hunt for you; and when they said, ‘He is not here,’ he took an oath from the kingdom or nation that they could not find you.

11“And now you say, ‘Go, tell your master, “Elijah is here” ’!

12“And it shall come to pass, as soon as I am gone from you, that dthe Spirit of the LORD will carry you to a place I do not know; so when I go and tell Ahab, and he cannot find you, he will kill me. But I your servant have feared the LORD from my youth.

13“Was it not reported to my lord what I did when Jezebel killed the prophets of the LORD, how I hid one hundred men of the LORD’s prophets, fifty to a cave, and fed them with bread and water?

14“And now you say, ‘Go, tell your master, “Elijah is here.” ’ He will kill me!”

15Then Elijah said, “As the LORD of hosts lives, before whom I stand, I will surely present myself to him today.”

16So Obadiah went to meet Ahab, and told him; and Ahab went to meet Elijah.

17Then it happened, when Ahab saw Elijah, that Ahab said to him, e“Is that you, O ftroubler of Israel?”

18And he answered, “I have not troubled Israel, but you and your father’s house have, gin that you have forsaken the commandments of the LORD and have followed the Baals.

19“Now therefore, send and gather all Israel to me on hMount Carmel, the four hundred and fifty prophets of Baal, iand the four hundred prophets of 3Asherah, who 4eat at Jezebel’s table.”

Elijah’s Mount Carmel Victory

20So Ahab sent for all the children of Israel, and jgathered the prophets together on Mount Carmel.

21And Elijah came to all the people, and said, k“How long will you falter between two opinions? If the LORD is God, follow Him; but if Baal, lfollow him.” But the people answered him not a word.

22Then Elijah said to the people, m“I alone am left a prophet of the LORD; nbut Baal’s prophets are four hundred and fifty men.

23“Therefore let them give us two bulls; and let them choose one bull for themselves, cut it in pieces, and lay it on the wood, but put no fire under it; and I will prepare the other bull, and lay it on the wood, but put no fire under it.

24“Then you call on the name of your gods, and I will call on the name of the LORD; and the God who oanswers by fire, He is God.” So all the people answered and said, 5“It is well spoken.”

25Now Elijah said to the prophets of Baal, “Choose one bull for yourselves and prepare it first, for you are many; and call on the name of your god, but put no fire under it.”

26So they took the bull which was given them, and they prepared it, and called on the name of Baal from morning even till noon, saying, “O Baal, 6hear us!” But there was pno voice; no one answered. Then they 7leaped about the altar which they had made.

27And so it was, at noon, that Elijah mocked them and said, “Cry 8aloud, for he is a god; either he is meditating, or he is busy, or he is on a journey, or perhaps he is sleeping and must be awakened.”

28So they cried aloud, and qcut themselves, as was their custom, with 9knives and lances, until the blood gushed out on them.

29And when midday was past, rthey prophesied until the time of the offering of the evening sacrifice. But there was sno voice; no one answered, no one paid attention.

30Then Elijah said to all the people, “Come near to me.” So all the people came near to him. tAnd he repaired the altar of the LORD that was broken down.

31And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom the word of the LORD had come, saying, u“Israel shall be your name.”

32Then with the stones he built an altar vin the name of the LORD; and he made a trench around the altar large enough to hold two seahs of seed.

33And he wput the wood in order, cut the bull in pieces, and laid it on the wood, and said, “Fill four waterpots with water, and xpour it on the burnt sacrifice and on the wood.”

34Then he said, “Do it a second time,” and they did it a second time; and he said, “Do it a third time,” and they did it a third time.

35So the water ran all around the altar; and he also filled ythe trench with water.

36And it came to pass, at the time of the offering of the evening sacrifice, that Elijah the prophet came near and said, “LORD zGod of Abraham, Isaac, and Israel, alet it be known this day that You are God in Israel and I am Your servant, and that bI have done all these things at Your word.

37“Hear me, O LORD, hear me, that this people may know that You are the LORD God, and that You have turned their hearts back to You again.”

38Then cthe fire of the LORD fell and consumed the burnt sacrifice, and the wood and the stones and the dust, and it licked up the water that was in the trench.

39Now when all the people saw it, they fell on their faces; and they said, d“The LORD, He is God! The LORD, He is God!”

40And Elijah said to them, e“Seize the prophets of Baal! Do not let one of them escape!” So they seized them; and Elijah brought them down to the Brook fKishon and gexecuted them there.

The Drought Ends

41Then Elijah said to Ahab, “Go up, eat and drink; for there is the sound of abundance of rain.”

42So Ahab went up to eat and drink. And Elijah went up to the top of Carmel; hthen he bowed down on the ground, and put his face between his knees,

43and said to his servant, “Go up now, look toward the sea.” So he went up and looked, and said, “There is nothing.” And seven times he said, “Go again.”

44Then it came to pass the seventh time, that he said, “There is a cloud, as small as a man’s hand, rising out of the sea!” So he said, “Go up, say to Ahab, 10‘Prepare your chariot, and go down before the rain stops you.’ ”

45Now it happened in the meantime that the sky became black with clouds and wind, and there was a heavy rain. So Ahab rode away and went to Jezreel.

46Then the ihand of the LORD came upon Elijah; and he jgirded11 up his loins and ran ahead of Ahab to the entrance of Jezreel.

1 Kings 19

Elijah Escapes from Jezebel

1And Ahab told Jezebel all that Elijah had done, also how he had aexecuted all the prophets with the sword.

2Then Jezebel sent a messenger to Elijah, saying, b“So let the gods do to me, and more also, if I do not make your life as the life of one of them by tomorrow about this time.”

3And when he saw that, he arose and ran for his life, and went to Beersheba, which belongs to Judah, and left his servant there.

4But he himself went a day’s journey into the wilderness, and came and sat down under a 1broom tree. And he cprayed that he might die, and said, “It is enough! Now, LORD, take my life, for I am no better than my fathers!”

5Then as he lay and slept under a broom tree, suddenly an 2angel touched him, and said to him, “Arise and eat.”

6Then he looked, and there by his head was a cake baked on 3coals, and a jar of water. So he ate and drank, and lay down again.

7And the 4angel of the LORD came back the second time, and touched him, and said, “Arise and eat, because the journey is too great for you.”

8So he arose, and ate and drank; and he went in the strength of that food forty days and dforty nights as far as eHoreb, the mountain of God.

9And there he went into a cave, and spent the night in that place; and behold, the word of the LORD came to him, and He said to him, “What are you doing here, Elijah?”

10So he said, f“I have been very gzealous for the LORD God of hosts; for the children of Israel have forsaken Your covenant, torn down Your altars, and hkilled Your prophets with the sword. iI alone am left; and they seek to take my life.”

God’s Revelation to Elijah

11Then He said, “Go out, and stand jon the mountain before the LORD.” And behold, the LORD kpassed by, and la great and strong wind tore into the mountains and broke the rocks in pieces before the LORD, but the LORD was not in the wind; and after the wind an earthquake, but the LORD was not in the earthquake;

12and after the earthquake a fire, but the LORD was not in the fire; and after the fire 5a still small voice.

13So it was, when Elijah heard it, that mhe wrapped his face in his mantle and went out and stood in the entrance of the cave. nSuddenly a voice came to him, and said, “What are you doing here, Elijah?”

14oAnd he said, “I have been very zealous for the LORD God of hosts; because the children of Israel have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. I alone am left; and they seek to take my life.”

15Then the LORD said to him: “Go, return on your way to the Wilderness of Damascus; pand when you arrive, anoint Hazael as king over Syria.

16“Also you shall anoint qJehu the son of Nimshi as king over Israel. And rElisha the son of Shaphat of Abel Meholah you shall anoint as prophet in your place.

17s“It shall be that whoever escapes the sword of Hazael, Jehu will tkill; and whoever escapes the sword of Jehu, uElisha will kill.

18v“Yet I have reserved seven thousand in Israel, all whose knees have not bowed to Baal, wand every mouth that has not kissed him.”

Elisha Follows Elijah

19So he departed from there, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he was with the twelfth. Then Elijah passed by him and threw his xmantle on him.

20And he left the oxen and ran after Elijah, and said, y“Please let me kiss my father and my mother, and then I will follow you.” And he said to him, “Go back again, for what have I done to you?”

21So Elisha turned back from him, and took a yoke of oxen and slaughtered them and zboiled their flesh, using the oxen’s equipment, and gave it to the people, and they ate. Then he arose and followed Elijah, and became his servant.

1 Kings 20

Ahab Defeats the Syrians

1Now aBen-Hadad the king of Syria gathered all his forces together; thirty-two kings were with him, with horses and chariots. And he went up and besieged bSamaria, and made war against it.

2Then he sent messengers into the city to Ahab king of Israel, and said to him, “Thus says Ben-Hadad:

3‘Your silver and your gold are mine; your loveliest wives and children are mine.’ ”

4And the king of Israel answered and said, “My lord, O king, just as you say, I and all that I have are yours.”

5Then the messengers came back and said, “Thus speaks Ben-Hadad, saying, ‘Indeed I have sent to you, saying, “You shall deliver to me your silver and your gold, your wives and your children”;

6‘but I will send my servants to you tomorrow about this time, and they shall search your house and the houses of your servants. And it shall be, that whatever is 1pleasant in your eyes, they will put in their hands and take it.’ ”

7So the king of Israel called all the elders of the land, and said, “Notice, please, and see how this man seeks trouble, for he sent to me for my wives, my children, my silver, and my gold; and I did not deny him.”

8And all the elders and all the people said to him, “Do not listen or consent.”

9Therefore he said to the messengers of Ben-Hadad, “Tell my lord the king, ‘All that you sent for to your servant the first time I will do, but this thing I cannot do.’ ” And the messengers departed and brought back word to him.

10Then Ben-Hadad sent to him and said, c“The gods do so to me, and more also, if enough dust is left of Samaria for a handful for each of the people 2who follow me.”

11So the king of Israel answered and said, “Tell him, ‘Let not the one who puts on his armor dboast like the one who takes it off.’ ”

12And it happened when Ben-Hadad heard this message, as he and the kings were edrinking at the 3command post, that he said to his servants, “Get ready.” And they got ready to attack the city.

13Suddenly a prophet approached Ahab king of Israel, saying, “Thus says the LORD: ‘Have you seen all this great multitude? Behold, fI will deliver it into your hand today, and you shall know that I am the LORD.’ ”

14So Ahab said, “By whom?” And he said, “Thus says the LORD: ‘By the young leaders of the provinces.’ ” Then he said, “Who will set the battle in order?” And he answered, “You.”

15Then he mustered the young leaders of the provinces, and there were two hundred and thirty-two; and after them he mustered all the people, all the children of Israel—seven thousand.

16So they went out at noon. Meanwhile Ben-Hadad and the thirty-two kings helping him were ggetting drunk at the command post.

17The young leaders of the provinces went out first. And Ben-Hadad sent out a patrol, and they told him, saying, “Men are coming out of Samaria!”

18So he said, “If they have come out for peace, take them alive; and if they have come out for war, take them alive.”

19Then these young leaders of the provinces went out of the city with the army which followed them.

20And each one killed his man; so the Syrians fled, and Israel pursued them; and Ben-Hadad the king of Syria escaped on a horse with the cavalry.

21Then the king of Israel went out and attacked the horses and chariots, and killed the Syrians with a great slaughter.

22And the prophet came to the king of Israel and said to him, “Go, strengthen yourself; take note, and see what you should do, hfor 4in the spring of the year the king of Syria will come up against you.”

The Syrians Again Defeated

23Then the servants of the king of Syria said to him, “Their gods are gods of the hills. Therefore they were stronger than we; but if we fight against them in the plain, surely we will be stronger than they.

24“So do this thing: Dismiss the kings, each from his position, and put captains in their 5places;

25“and you shall muster an army like the army 6that you have lost, horse for horse and chariot for chariot. Then we will fight against them in the plain; surely we will be stronger than they.” And he listened to their voice and did so.

26So it was, in the spring of the year, that Ben-Hadad mustered the Syrians and went up to iAphek to fight against Israel.

27And the children of Israel were mustered and given provisions, and they went against them. Now the children of Israel encamped before them like two little flocks of goats, while the Syrians filled the jcountryside.

28Then a kman of God came and spoke to the king of Israel, and said, “Thus says the LORD: ‘Because the Syrians have said, “The LORD is God of the hills, but He is not God of the valleys,” therefore lI will deliver all this great multitude into your hand, and you shall know that I am the LORD.’ ”

29And they encamped opposite each other for seven days. So it was that on the seventh day the battle was joined; and the children of Israel killed one hundred thousand foot soldiers of the Syrians in one day.

30But the rest fled to Aphek, into the city; then a wall fell on twenty-seven thousand of the men who were left. And Ben-Hadad fled and went into the city, into an inner chamber.

Ahab’s Treaty with Ben-Hadad

31Then his servants said to him, “Look now, we have heard that the kings of the house of Israel are merciful kings. Please, let us mput sackcloth around our waists and ropes around our heads, and go out to the king of Israel; perhaps he will spare your life.”

32So they wore sackcloth around their waists and put ropes around their heads, and came to the king of Israel and said, “Your servant Ben-Hadad says, ‘Please let me live.’ ” And he said, “Is he still alive? He is my brother.”

33Now the men were watching closely to see whether any sign of mercy would come from him; and they quickly grasped at this word and said, “Your brother Ben-Hadad.” So he said, “Go, bring him.” Then Ben-Hadad came out to him; and he had him come up into the chariot.

34So Ben-Hadad said to him, n“The cities which my father took from your father I will restore; and you may set up marketplaces for yourself in Damascus, as my father did in Samaria.” Then Ahab said, “I will send you away with this treaty.” So he made a treaty with him and sent him away.

Ahab Condemned

35Now a certain man of othe sons of the prophets said to his neighbor pby the word of the LORD, “Strike me, please.” And the man refused to strike him.

36Then he said to him, “Because you have not obeyed the voice of the LORD, surely, as soon as you depart from me, a lion shall kill you.” And as soon as he left him, qa lion found him and killed him.

37And he found another man, and said, “Strike me, please.” So the man struck him, inflicting a wound.

38Then the prophet departed and waited for the king by the road, and disguised himself with a bandage over his eyes.

39Now ras the king passed by, he cried out to the king and said, “Your servant went out into the midst of the battle; and there, a man came over and brought a man to me, and said, ‘Guard this man; if by any means he is missing, syour life shall be for his life, or else you shall 7pay a talent of silver.’

40“While your servant was busy here and there, he was gone.” Then the king of Israel said to him, “So shall your judgment be; you yourself have decided it.”

41And he hastened to take the bandage away from his eyes; and the king of Israel recognized him as one of the prophets.

42Then he said to him, “Thus says the LORD: t‘Because you have let slip out of your hand a man whom I appointed to utter destruction, therefore your life shall go for his life, and your people for his people.’ ”

43So the king of Israel uwent to his house sullen and displeased, and came to Samaria.

1 Kings 21

Naboth Is Murdered for His Vineyard

1And it came to pass after these things that Naboth the Jezreelite had a vineyard which was in aJezreel, next to the palace of Ahab king of Samaria.

2So Ahab spoke to Naboth, saying, “Give me your bvineyard, that I may have it for a vegetable garden, because it is near, next to my house; and for it I will give you a vineyard better than it. Or, if it seems good to you, I will give you its worth in money.”

3But Naboth said to Ahab, “The LORD forbid cthat I should give the inheritance of my fathers to you!”

4So Ahab went into his house sullen and displeased because of the word which Naboth the Jezreelite had spoken to him; for he had said, “I will not give you the inheritance of my fathers.” And he lay down on his bed, and turned away his face, and would eat no food.

5But dJezebel his wife came to him, and said to him, “Why is your spirit so sullen that you eat no food?”

6He said to her, “Because I spoke to Naboth the Jezreelite, and said to him, ‘Give me your vineyard for money; or else, if it pleases you, I will give you another vineyard for it.’ And he answered, ‘I will not give you my vineyard.’ ”

7Then Jezebel his wife said to him, “You now exercise authority over Israel! Arise, eat food, and let your heart be cheerful; I will give you the vineyard of Naboth the Jezreelite.”

8And she wrote letters in Ahab’s name, sealed them with his seal, and sent the letters to the elders and the nobles who were dwelling in the city with Naboth.

9She wrote in the letters, saying,

Proclaim a fast, and seat Naboth 1with high honor among the people;

10and seat two men, scoundrels, before him to bear witness against him, saying, “You have eblasphemed God and the king.” Then take him out, and fstone him, that he may die.

11So the men of his city, the elders and nobles who were inhabitants of his city, did as Jezebel had sent to them, as it was written in the letters which she had sent to them.

12gThey proclaimed a fast, and seated Naboth with high honor among the people.

13And two men, scoundrels, came in and sat before him; and the scoundrels hwitnessed against him, against Naboth, in the presence of the people, saying, “Naboth has blasphemed God and the king!” iThen they took him outside the city and stoned him with stones, so that he died.

14Then they sent to Jezebel, saying, “Naboth has been stoned and is dead.”

15And it came to pass, when Jezebel heard that Naboth had been stoned and was dead, that Jezebel said to Ahab, “Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give you for money; for Naboth is not alive, but dead.”

16So it was, when Ahab heard that Naboth was dead, that Ahab got up and went down to take possession of the vineyard of Naboth the Jezreelite.

The LORD Condemns Ahab

17jThen the word of the LORD came to kElijah the Tishbite, saying,

18“Arise, go down to meet Ahab king of Israel, lwho lives in Samaria. There he is, in the vineyard of Naboth, where he has gone down to take possession of it.

19“You shall speak to him, saying, ‘Thus says the LORD: “Have you murdered and also taken possession?” ’ And you shall speak to him, saying, ‘Thus says the LORD: m“In the place where dogs licked the blood of Naboth, dogs shall lick your blood, even yours.” ’ ”

20So Ahab said to Elijah, n“Have you found me, O my enemy?” And he answered, “I have found you, because oyou have sold yourself to do evil in the sight of the LORD:

21‘Behold, pI will bring calamity on you. I will take away your qposterity, and will cut off from Ahab revery male in Israel, both sbond and free.

22‘I will make your house like the house of tJeroboam the son of Nebat, and like the house of uBaasha the son of Ahijah, because of the provocation with which you have provoked Me to anger, and made Israel sin.’

23“And vconcerning Jezebel the LORD also spoke, saying, ‘The dogs shall eat Jezebel by the 2wall of Jezreel.’

24“The dogs shall eat wwhoever belongs to Ahab and dies in the city, and the birds of the air shall eat whoever dies in the field.”

25But xthere was no one like Ahab who sold himself to do wickedness in the sight of the LORD, ybecause Jezebel his wife 3stirred him up.

26And he behaved very abominably in following idols, according to all zthat the Amorites had done, whom the LORD had cast out before the children of Israel.

27So it was, when Ahab heard those words, that he tore his clothes and aput sackcloth on his body, and fasted and lay in sackcloth, and went about mourning.

28And the word of the LORD came to Elijah the Tishbite, saying,

29“See how Ahab has humbled himself before Me? Because he bhas humbled himself before Me, I will not bring the calamity in his days. cIn the days of his son I will bring the calamity on his house.”

1 Kings 22

Micaiah Warns Ahab

(2 Chr. 18:1–27)

1Now three years passed without war between Syria and Israel.

2Then it came to pass, in the third year, that aJehoshaphat the king of Judah went down to visit the king of Israel.

3And the king of Israel said to his servants, “Do you know that bRamoth in Gilead is ours, but we hesitate to take it out of the hand of the king of Syria?”

4So he said to Jehoshaphat, “Will you go with me to fight at Ramoth Gilead?” Jehoshaphat said to the king of Israel, c“I am as you are, my people as your people, my horses as your horses.”

5Also Jehoshaphat said to the king of Israel, d“Please inquire for the word of the LORD today.”

6Then the king of Israel egathered 1the prophets together, about four hundred men, and said to them, “Shall I go against Ramoth Gilead to fight, or shall I refrain?” So they said, “Go up, for the Lord will deliver it into the hand of the king.”

7And fJehoshaphat said, “Is there not still a prophet of the LORD here, that we may inquire of 2Him?”

8So the king of Israel said to Jehoshaphat, “There is still one man, Micaiah the son of Imlah, by whom we may inquire of the LORD; but I hate him, because he does not prophesy good concerning me, but evil.” And Jehoshaphat said, “Let not the king say such things!”

9Then the king of Israel called an officer and said, “Bring Micaiah the son of Imlah quickly!”

10The king of Israel and Jehoshaphat the king of Judah, having put on their robes, sat each on his throne, at a threshing floor at the entrance of the gate of Samaria; and all the prophets prophesied before them.

11Now Zedekiah the son of Chenaanah had made ghorns of iron for himself; and he said, “Thus says the LORD: ‘With these you shall hgore the Syrians until they are destroyed.’ ”

12And all the prophets prophesied so, saying, “Go up to Ramoth Gilead and prosper, for the LORD will deliver it into the king’s hand.”

13Then the messenger who had gone to call Micaiah spoke to him, saying, “Now listen, the words of the prophets with one accord encourage the king. Please, let your word be like the word of one of them, and speak encouragement.”

14And Micaiah said, “As the LORD lives, iwhatever the LORD says to me, that I will speak.”

15Then he came to the king; and the king said to him, “Micaiah, shall we go to war against Ramoth Gilead, or shall we refrain?” And he answered him, “Go and prosper, for the LORD will deliver it into the hand of the king!”

16So the king said to him, “How many times shall I make you swear that you tell me nothing but the truth in the name of the LORD?”

17Then he said, “I saw all Israel jscattered on the mountains, as sheep that have no shepherd. And the LORD said, ‘These have no master. Let each return to his house in peace.’ ”

18And the king of Israel said to Jehoshaphat, “Did I not tell you he would not prophesy good concerning me, but evil?”

19Then Micaiah said, “Therefore hear the word of the LORD: kI saw the LORD sitting on His throne, land all the host of heaven standing by, on His right hand and on His left.

20“And the LORD said, ‘Who will persuade Ahab to go up, that he may fall at Ramoth Gilead?’ So one spoke in this manner, and another spoke in that manner.

21“Then a spirit came forward and stood before the LORD, and said, ‘I will persuade him.’

22“The LORD said to him, ‘In what way?’ So he said, ‘I will go out and be a lying spirit in the mouth of all his prophets.’ And the LORD said, m‘You shall persuade him, and also prevail. Go out and do so.’

23n“Therefore look! The LORD has put a lying spirit in the mouth of all these prophets of yours, and the LORD has declared disaster against you.”

24Now Zedekiah the son of Chenaanah went near and ostruck Micaiah on the cheek, and said, p“Which way did the spirit from the LORD go from me to speak to you?”

25And Micaiah said, “Indeed, you shall see on that day when you go into an qinner chamber to hide!”

26So the king of Israel said, “Take Micaiah, and return him to Amon the governor of the city and to Joash the king’s son;

27“and say, ‘Thus says the king: “Put this fellow in rprison, and feed him with bread of affliction and water of affliction, until I come in peace.” ’ ”

28But Micaiah said, “If you ever return in peace, sthe LORD has not spoken by me.” And he said, “Take heed, all you people!”

Ahab Dies in Battle

(2 Chr. 18:28–34)

29So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead.

30And the king of Israel said to Jehoshaphat, “I will disguise myself and go into battle; but you put on your robes.” So the king of Israel tdisguised himself and went into battle.

31Now the uking of Syria had commanded the thirty-two vcaptains of his chariots, saying, “Fight with no one small or great, but only with the king of Israel.”

32So it was, when the captains of the chariots saw Jehoshaphat, that they said, “Surely it is the king of Israel!” Therefore they turned aside to fight against him, and Jehoshaphat wcried out.

33And it happened, when the captains of the chariots saw that it was not the king of Israel, that they turned back from pursuing him.

34Now a certain man drew a bow at random, and struck the king of Israel between the joints of his armor. So he said to the driver of his chariot, “Turn around and take me out of the battle, for I am wounded.”

35The battle increased that day; and the king was propped up in his chariot, facing the Syrians, and died at evening. The blood ran out from the wound onto the floor of the chariot.

36Then, as the sun was going down, a shout went throughout the army, saying, “Every man to his city, and every man to his own country!”

37So the king died, and was brought to Samaria. And they buried the king in Samaria.

38Then someone washed the chariot at a pool in Samaria, and the dogs licked up his blood while 3the harlots bathed, according xto the word of the LORD which He had spoken.

39Now the rest of the acts of Ahab, and all that he did, ythe ivory house which he built and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?

40So Ahab 4rested with his fathers. Then zAhaziah his son reigned in his place.

Jehoshaphat Reigns in Judah

(2 Chr. 20:31—21:1)

41aJehoshaphat the son of Asa had become king over Judah in the fourth year of Ahab king of Israel.

42Jehoshaphat was thirty-five years old when he became king, and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi.

43And bhe walked in all the ways of his father Asa. He did not turn aside from them, doing what was right in the eyes of the LORD. Nevertheless cthe high places were not taken away, for the people offered sacrifices and burned incense on the high places.

44Also dJehoshaphat made epeace with the king of Israel.

45Now the rest of the acts of Jehoshaphat, the might that he showed, and how he made war, are they not written fin the book of the chronicles of the kings of Judah?

46gAnd the rest of the 5perverted persons, who remained in the days of his father Asa, he banished from the land.

47hThere was then no king in Edom, only a deputy of the king.

48iJehoshaphat jmade 6merchant ships to go to kOphir for gold; lbut they never sailed, for the ships were wrecked at mEzion Geber.

49Then Ahaziah the son of Ahab said to Jehoshaphat, “Let my servants go with your servants in the ships.” But Jehoshaphat would not.

50And nJehoshaphat 7rested with his fathers, and was buried with his fathers in the City of David his father. Then Jehoram his son reigned in his place.

Ahaziah Reigns in Israel

51oAhaziah the son of Ahab became king over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel.

52He did evil in the sight of the LORD, and pwalked in the way of his father and in the way of his mother and in the way of Jeroboam the son of Nebat, who had made Israel sin;

53for qhe served Baal and worshiped him, and provoked the LORD God of Israel to anger, raccording8 to all that his father had done.

1 Kings Commentaries

1 Kings 1

1:1—11:43 The first division of Kings chronicles the reign of Solomon. The literary structure is centered around the building activities of Solomon (6:1–9:9) and climaxes with the failure of Solomon to follow the Lord wholeheartedly (11:1–43).

1:1 advanced in years. David was 70 years old (cf. 2 Sam. 5:4, 5).

1:2 the king may be warm. In his old age, circulatory problems plagued King David so he had trouble keeping warm. The royal staff proposed a solution that a young virgin nurse watch over him and, at night, warm him with her body heat. This was in harmony with the medical customs of that day; both the Jewish historian Josephus (first century A.D.) and the Greek physician Galen (second century A.D.) record such a practice.

1:3 Abishag the Shunammite. Abishag was a very beautiful teenager from the town of Shunem, in the territory of Issachar located 3 mi. N of Jezreel (Josh. 19:18; 1 Sam. 28:4; 2 Kin. 4:8). Though from the same town, she is not to be identified with the Shulamite in the Song of Solomon (6:13).

1:4 the king did not know her. Although apparently joining David’s harem (cf. 2:17, 22–24), Abishag remained a virgin.

1:5 Adonijah. Adonijah was the fourth son of David (2 Sam. 3:4) and probably the oldest living son, since Amnon (2 Sam. 13:28, 29) and Absalom (2 Sam. 18:14, 15) had been killed, and Chileab apparently died in his youth, since there is no mention of him beyond his birth. As David’s oldest surviving heir, Adonijah attempted to claim the kingship. chariots and horsemen. Like Absalom (2 Sam. 15:1), Adonijah sought to confirm and support his claim to kingship by raising a small army.

1:7 Joab. David’s nephew (1 Chr. 2:16), the commander of the army of Israel (2 Sam. 8:16) and a faithful supporter of David’s kingship (2 Sam. 18:2; 20:22). He was guilty of the illegal killings of Abner and Amasa (2:5; cf. 2 Sam. 3:39; 20:10). Adonijah wanted his support in his bid for the throne. Abiathar. One of the two High-Priests serving concurrently during David’s reign (2 Sam. 8:17), whose influence Adonijah sought.

1:8 Zadok. The other High-Priest serving during David’s reign (2 Sam. 8:17), whose ancestors will serve the millennial temple (see Ezek. 44:15). He had been High-Priest in the tabernacle at Gibeon under Saul (1 Chr. 16:39). Benaiah. The commander of the Cherethites and Pelethites (v. 44), David’s official guards distinguished for bravery (see 2 Sam. 23:20). See note on 1 Sam. 30:14. He was regarded by Joab as a rival. Nathan. The most influential prophet during David’s reign (2 Sam. 7:1–17; 12:1–15, 25). Shimei. Cf. 4:18. A different individual than the Shimei referred to in 2:8, 36–46; 2 Sam. 16:5–8. the mighty men. See 2 Sam. 23:8–39.

1:9 Zoheleth. Or “Serpent Stone,” a standard landmark identified with a previous Jebusite snake worship location. En Rogel. Lit. “the spring of the fuller.” Typically identified as being located at the N/W confluence of the Kidron and Hinnom Valleys. See marginal note for location. Here Adonijah held a political event to court popularity and secure his claim to the throne.

1:11–27 The revolt of Adonijah was defeated by Nathan, who knew the Lord’s will (see 2 Sam. 7:12; 1 Chr. 22:9) and acted quickly, by having Bathsheba go to David first to report what was happening, after which he would follow (v. 23).

1:11 Bathsheba the mother of Solomon. The mothers of the kings of the Davidic line are continually noted (2:13, 19; 14:21; 15:2; 2 Kin. 8:26; 12:1; 14:2; 15:2, 33; 18:2; 21:1, 19; 22:1; 23:31, 36; 24:8). The queen mother held an influential position in the royal court. For the story of how David sinfully took her, see 2 Sam. 11.

1:12 save…the life of your son. If Adonijah had become king, the lives of Bathsheba and Solomon would have been in jeopardy, because often in the ancient Near East potential claimants to the throne and their families were put to death (cf. 15:29; 16:11; 2 Kin. 10:11).

1:13 Did you not…swear. This oath was given privately (unrecorded in Scripture) by David, perhaps to both Nathan and Bathsheba. Solomon’s choice by the Lord was implicit in his name Jedidiah, meaning “loved by the Lord” (2 Sam. 12:24, 25) and explicit in David’s declaration to Solomon (1 Chr. 22:6–13). Cf. vv. 17, 20, 35.

1:28–53 See 1 Chr. 29:21–25.

1:29 the king took an oath. David swore another oath to carry out his earlier oath to make Solomon king, and he made good on it that very day.

1:33 my own mule. The riding of David’s royal mule showed Israel that Solomon was David’s chosen successor (see 2 Sam. 13:29). Gihon. This spring, which was Jerusalem’s main water supply (see marginal note), was located about one-half mi. N of En Rogel (v. 9) and hidden from it by an intervening hill. Thus, the sound of Solomon’s anointing ceremony could have been heard without being seen by Adonijah’s party.

1:34 anoint him king. Saul and David had been anointed by Samuel, the Lord’s priest and prophet (1 Sam. 10:1; 16:13); Solomon was also to be recognized by priest and prophet. The participation of the prophet Nathan gave Solomon’s coronation evidence of the Lord’s blessing. Throughout the book of Kings, God identified His chosen kings through prophets (11:37; 15:28, 29; 16:12; 2 Kin. 9:3). blow the horn. The blowing of the trumpet signaled a public assembly where the people corporately recognized Solomon’s new status as co-regent with and successor to David (vv. 39, 40).

1:35 Israel and Judah. The two major geographical components of David’s and Solomon’s kingdoms. Even while still unified these two separate entities, that would later divide (12:20), were clearly identifiable.

1:39 tabernacle. This was the tent David set up in Jerusalem (2 Sam. 6:17; 1 Chr. 15:1) to house the ark of the covenant, not the tabernacle of Moses (see 3:4).

1:41–49 Adonijah…heard it. The loud shouts hailing Solomon as king reached the ears of those at Adonijah’s feast at En Rogel nearby. A messenger came with the full report of the coronation of Solomon, so that the cause of Adonijah was lost and the party ended with the people leaving in fear.

1:42 Jonathan. The son of Abiathar the priest was an experienced messenger (2 Sam. 15:36; 17:17).

1:50 horns of the altar. Cf. 2:28. The “horns” were corner projections on the altar of burnt offering on which the priests smeared the blood of the sacrifices (Ex. 27:2; 29:12). By taking hold of the horns, Adonijah sought to place himself under the protection of God (see Ex. 21:13, 14).

1 Kings 2

2:1 he charged Solomon. Leaders typically exhorted their successors, e.g., Moses (Deut. 31:7, 8), Joshua (Josh. 23:1–6), and Samuel (1 Sam. 12:1–25). So also David gave Solomon a final exhortation.

2:2 the way of all the earth. An expression for death (Josh. 23:14; cf. Gen 3:19). be strong…prove yourself a man. An expression of encouragement (Deut. 31:7, 23; Josh. 1:6, 7, 9, 18; 1 Sam. 4:9) with which David sought to prepare Solomon for the difficult tasks and the battles in his future.

2:3 keep the charge of the LORD your God. David admonished Solomon to obey the Mosaic law so he could have a successful kingship (cf. Deut. 17:18–20).

2:4 His word. The unconditional Davidic Covenant was made by God with David in 2 Sam. 7:4–17 and confirmed to Solomon in 1 Kin. 9:5, promising the perpetuation of the Davidic dynasty over Israel. If your sons take heed to their way. David declared that the king’s obedience to the law of Moses was a necessary condition for the fulfillment of the divine promise. The book of Kings demonstrates that none of the descendants of David remained faithful to God’s law; none of them met the conditions for the fulfillment of the divine promise. Rather, David’s words provided a basis for explaining the Exile. Thus, the ultimate and final King of Israel would appear at a later, undesignated time.

2:5 Abner…Amasa. These were victims of Joab’s jealousy and vengeance, who were killed after warfare had ceased (2 Sam. 3:27; 20:10), thus bringing Joab’s punishment as a murderer (Deut. 19:11–13).

2:7 sons of Barzillai. David told Solomon to repay Barzillai’s kindness to David (2 Sam. 17:27–29) by showing similar kindness to Barzillai’s sons. eat at your table. A position of honor that could include a royal stipend (2 Sam. 9:7; 1 Kin. 18:19; 2 Kin. 25:29).

2:8 Shimei. He had angrily stoned and vehemently cursed David when David was escaping from Absalom (2 Sam. 16:5–13). Shimei’s actions were worthy of death (Ex. 22:28), and David counseled Solomon through subtle means to arrange for his just punishment (vv. 36–46).

2:10–12 See 2 Sam. 5:5; 1 Chr. 29:26–28.

2:10 the City of David. I.e., Jerusalem (cf. 8:1).

2:11 forty years. David ruled from ca. 1011–971 B.C., probably with Solomon as co-regent during his final year (cf. 11:41).

2:12 firmly established. Solomon’s succession enjoyed the Lord’s approval, and Solomon experienced unchallenged authority, prosperity, and renown (v. 46).

2:15 all Israel had set their expectations on me. A reference to Adonijah’s perceived right to the kingship as the oldest surviving son according to ancient Near East custom.

2:17 give me Abishag. In the ancient Near East, possession of the royal harem was a sign of kingship (cf. 2 Sam. 3:8; 12:8; 16:20–22). Adonijah’s request for Abishag was an attempt to support his claim to the kingship and perhaps generate a revolt to usurp the throne. Bathsheba didn’t see the treachery (vv. 18–21).

2:22 Ask for…the kingdom also. Solomon recognized Adonijah’s request as the prelude to his usurping of the throne. Because Adonijah’s request violated the terms of loyalty Solomon had previously specified (1:52), he pronounced a formal, legal death sentence on Adonijah (vv. 23, 24).

2:24 as He promised. Solomon viewed himself as the fulfillment of the Lord’s promise to David in 2 Sam. 7:12–16 (see also 5:5; 8:18–21). The ultimate fulfillment will be the Messiah, Jesus, who will return to Israel and set up His kingdom (see Is. 9:6, 7).

2:26 Anathoth. A priestly town, 3 mi. NE of Jerusalem (cf. Jer. 1:1). There Abiathar, the disloyal High-Priest (1:7), lived in banishment.

2:27 fulfill the word of the LORD. Solomon’s removal of Abiathar from the office of priest fulfilled God’s prophecy that Eli’s line of priests would be cut off (1 Sam. 2:30–35). This reestablished the line of Eleazar/Phinehas in Zadok (2:35), as promised by God (cf. Num. 25:10–13).

2:28 Joab fled to the tabernacle. Cf. 1:50. He knew he would have been killed already if he had not been so popular with the army. The altar provided no real sanctuary to the rebel and murderer (cf. Ex. 21:14).

2:31 strike him down. Like Adonijah (1:50), Joab sought asylum at the altar (2:28). The protection of the Lord at the altar applied only to accidental crimes, not premeditated murder (Ex. 21:14), so Solomon ordered Benaiah to administer the violent death sought by David (2:6).

2:33 peace forever. This pledge is ultimately to be fulfilled in the Messiah’s kingdom (see Is. 2:2–4; 9:6, 7).

2:34 wilderness. The tomb of Joab’s father was near Bethlehem (2 Sam. 2:32). Joab’s house was probably on the edge of the Judean wilderness, E of Bethlehem.

2:36 do not go out. Shimei had not provoked Solomon directly as Adonijah had. Therefore, Solomon determined to keep Shimei under close watch by confining him to Jerusalem.

2:39 Gath. A major Philistine city about 30 mi. SW of Jerusalem.

2:45 throne of David. In contrast to Shimei’s curse (2 Sam. 16:5–8), the Lord’s blessing was to come through the ruler of David’s, not Saul’s, line (cf. 2 Sam. 7:12, 13, 16).

2:46 With the death of Shimei, all the rival factions were eliminated.

1 Kings 3

3:1 a treaty with Pharaoh. The Pharaoh was probably Siamun, the next-to-last ruler of the weak 21st dynasty. Solomon’s treaty with Pharaoh signified that he held a high standing in the world of his day. Pharaoh’s daughter was the most politically significant of Solomon’s 700 wives (cf. 7:8; 9:16; 11:1).

3:2 the high places. The open-air, hilltop worship centers which the Israelites inherited from the Canaanites had been rededicated to the Lord; the use of pagan altars had been forbidden (Num. 33:52; Deut. 7:5; 12:3). After the building of the temple, worship at the high places was condemned (11:7, 8; 12:31; 2 Kin. 16:17–20; 21:3; 23:26). no house…for the name of the LORD. “Name” represented the character and presence of the Lord (cf. Ex. 3:13, 14). He had promised to choose one place “to put His name for His dwelling place” (Deut. 12:5). The temple at Jerusalem was to be that place (cf. 5:3, 5; 8:16, 17, 18, 19, 20, 29, 43, 44, 48; 9:3, 7). In the ancient Near East, to identify a temple with a god’s name meant that the god owned the place and dwelt there.

3:3 except. Solomon’s failure in completely following the Lord was exhibited in his continual worship at the high places.

3:4–15 See 2 Chr. 1:7–13.

3:4 Gibeon. A town about 7 mi. NW of Jerusalem, where the tabernacle of Moses and the original bronze altar were located (1 Chr. 21:29; 2 Chr. 1:2–6).

3:5 dream. God often gave revelation in dreams (Gen. 26:24; 28:12; 46:2; Dan. 2:7; 7:1; Matt. 1:20; 2:12, 19, 22). However, this dream was unique, a two-way conversation between the Lord and Solomon.

3:6 great mercy…great kindness. These terms imply covenant faithfulness. Solomon viewed his succession to David as evidence of the Lord’s faithfulness to His promises to David.

3:7 little child. Since Solomon was probably only about 20 years of age, he readily admitted his lack of qualification and experience to be king (cf. 1 Chr. 22:5; 29:1). See note on Num. 27:15–17.

3:8 a great people. Based on the census, which recorded 800,000 men of fighting age in Israel and 500,000 in Judah (2 Sam. 24:9), the total population was over 4 million, approximately double what it had been at the time of the Conquest (see Num. 26:1–65).

3:9 an understanding heart. Humbly admitting his need, Solomon sought “a listening heart” to govern God’s people with wisdom.

3:10 pleased the LORD. The Lord was delighted that Solomon had not asked for personal benefits, e.g., long life, wealth, or the death of his enemies.

3:12 anyone like you. Solomon was one of a kind in judicial insight, as illustrated in vv. 16–27.

3:14 lengthen your days. In contrast to riches and honor that were already his, a long life was dependent on Solomon’s future obedience to the Lord’s commands. Because of his disobedience, Solomon died before reaching 70 years of age (cf. Ps. 90:10).

3:16–27 harlots came to the king. Here is an illustration of how wisely Solomon ruled. In Israel, the king was the ultimate “judge” of the land, and any citizen, even the basest prostitute, could petition him for a verdict (2 Sam. 14:2–21; 15:1–4; 2 Kin. 8:1–6).

1 Kin. 3:21

Solomon’s Jerusalem

3:25 half…half. In ordering his servants to cut the child in two, he knew the liar would not object, but out of maternal compassion the real mother would (cf. Ex. 21:35).

3:28 feared the king. Israel was in awe of and willing to submit to the rule of Solomon because of his wisdom from God.

1 Kings 4

4:1 all Israel. Solomon was in firm control of all of the people. Israel’s squabbling factions had fallen in line behind the king.

4:2 Azariah…the son of. Actually, he was the son of Ahimaaz and the grandson of Zadok, as “son of” can mean “descendant of” (cf. 1 Chr. 6:8, 9). In David’s roster of officials, the army commander came first (2 Sam. 8:16; 20:23). Under Solomon, the priest and other officials preceded the military leader.

4:3 scribes. Probably they prepared royal edicts and kept official records. recorder. Likely, he maintained the records of all important daily affairs in the kingdom.

4:4 priests. Zadok and Abiathar had served together as High-Priests under David (2 Sam. 8:17; 20:25). Although Abiathar had been removed from priestly service and exiled (2:26–27, 35), he maintained his priestly title until his death.

4:5 Nathan. Whether this is the prophet Nathan (see note on 1:8) or another person by that name is uncertain, but it could be that Solomon was honoring the sons of the prophet.

4:6 over the household. One who managed Solomon’s properties, both lands and buildings (cf. 16:9; 18:3; 2 Kin. 18:18, 37; 19:2). over the labor force. One who oversaw the conscripted workers of Solomon (cf. 5:13–18).

4:7 twelve governors. Solomon divided the land into 12 geographical districts (different from the tribal boundaries), each supervised by a governor. Each month a different governor collected provisions in his district to supply the king and his staff.

4:20 numerous as the sand by the sea. A clear allusion to the Lord’s promise to Abraham in Gen. 22:17. The early years of Solomon’s reign, characterized by population growth, peace, and prosperity, were a foreshadowing of the blessings that will prevail in Israel when the Abrahamic Covenant is fulfilled.

4:21 all kingdoms. The borders of the kingdoms which Solomon influenced echoed the Lord’s promise to Abram in Gen. 15:18. However, Solomon’s reign was not the fulfillment of the Abrahamic Covenant for 3 reasons: 1) Israel still only lived in the land “from Dan as far as Beersheba” (v. 25). Abraham’s seed did not inhabit all the land promised to Abraham. 2) The non-Israelite kingdoms did not lose their identity and independence, but rather recognized Solomon’s authority and brought him tribute without surrendering title to their lands. 3) According to Num. 34:6, the Mediterranean Sea is to be the western border of the Land of Promise, indicating that Tyre was to be a part of the Promised Land. However, Hiram king of Tyre was a sovereign who entered into a bilateral or parity treaty (between equals) with Solomon (5:1–12).

4:22 provision. I.e., the daily provisions for Solomon’s palace.

4:24 Tiphsah…Gaza. Tiphsah was located on the W bank of the Euphrates and Gaza on the southwestern Mediterranean coast. These towns represented the NE and SW points of Solomon’s influence.

4:26 forty thousand stalls. Though the Heb. text reads 40,000, this was probably a copyist’s error in transcribing the text, and it should read 4,000 as in 2 Chr. 9:25.

4:30 the East…Egypt. The men to the East of Israel in Mesopotamia and Arabia (cf. Job 1:3) and in Egypt were known for their wisdom. Egypt had been renowned for learning and science, as well as culture. Solomon’s wisdom was superior to all at home or abroad (v. 31).

4:31 sons of Mahol. This probably meant “singers,” a guild of musicians who created sacred songs.

4:32 proverbs…songs. Hundreds of Solomon’s proverbs have been preserved in the book of Proverbs (see Introduction to Proverbs). One of his songs is the Song of Solomon.

4:33 trees…animals…birds. Solomon described and taught about all kinds of plant and animal life, e.g., Prov. 6:6–8; 28:15; 30:19.

4:34 men of all nations. Solomon acquired an international reputation for his wisdom. Many important visitors came from faraway places to learn from Solomon’s wisdom (cf. 10:1–13).

1 Kings 5

5:1–16 See 2 Chr. 2:1–18.

5:1 Hiram king of Tyre. Tyre was an important port city on the Mediterranean Sea N of Israel. Two towering mountain ranges ran within Lebanon’s borders, and on their slopes grew thick forests of cedars. Hiram I ruled there ca. 978–944 B.C. He had earlier provided building materials and workers for David to build his palace (2 Sam. 5:11). Solomon maintained the friendly relations with Hiram established by David. They were beneficial to both as Israel exchanged wheat and oil for timber (see vv. 9–11).

5:4 rest. The guarantee of peace with the peoples surrounding Israel allowed Solomon to build the temple (cf. 4:24).

5:5 the name. “Name” represents the character and nature of the person indicated. See note on 3:2. Your son. Solomon claimed to be the promised offspring of David, the fulfillment of the Lord’s promise to David in 2 Sam. 7:12, 13. However, Solomon’s later disobedience proved that he was not the ultimate, promised offspring (11:9–13).

5:6 cedars…from Lebanon. The cedars of Lebanon symbolized majesty and might (Ps. 92:12; Ezek. 31:3). Because it was durable, resistant to rot and worms, closely-grained, and could be polished to a fine shine, its wood was regarded as the best timber for building. The logs were tied together and floated down the Mediterranean to Joppa (see v. 9; 2 Chr. 2:16), from where they could be transported to Jerusalem, 35 mi. inland. Sidonians. These are the inhabitants of the city of Sidon, located on the Mediterranean Sea about 22 mi. N of Tyre. Here, the term probably referred, in a general sense, to the Phoenicians, who were skilled craftsmen.

1 Kin. 5:6

Solomon’s Temple

5:7 Blessed be the LORD. Perhaps Hiram was a worshiper of the true God, but it is equally possible that he was only acknowledging Jehovah as the God of the Hebrews (cf. 2 Chr. 2:16). a wise son. Hiram recognized Solomon’s wisdom in seeking to honor his father David’s desires.

5:9 food for my household. Tyre’s rocky terrain grew great trees, but little good food. Hiram asked Solomon for food for his court in exchange for his lumber.

5:13 a labor force out of all Israel. Lit. “conscripted labor.” These 30,000 men who labored in Lebanon were Israelites of the land. They were sent to Lebanon, 10,000 a month in rotation. For every month they worked, they were off two months, which meant they worked only 4 months per year. These Israelite laborers must be distinguished from the Canaanite remnant who were made into permanent slaves. See note on 9:21, 22. The 30,000 Israelites were free and performed the task of felling trees.

5:16 three thousand three hundred. See note on 2 Chr. 2:2. people who labored. According to 2 Chr. 2:17, 18, these 150,000 laborers (5:15) and their supervisors were non-Israelite inhabitants of the land.

5:18 Gebalites. Inhabitants of Gebal, a town located about 60 mi. N of Tyre.

1 Kings 6

6:1–38 See 2 Chr. 3:1–17; 7:15–22.

6:1 four hundred and eightieth year. Solomon began to build the temple by laying its foundation (v. 37) 480 years after the Exodus from Egypt. The 480 years are to be taken as the actual years between the Exodus and the building of the temple, because references to numbers of years in the book of Kings are consistently taken in a literal fashion. Also, the literal interpretation correlates with Jephthah’s statement recorded in Judg. 11:26. fourth year. I.e., 966 B.C. Thus, the Exodus is to be dated 1445 B.C.

6:2 cubits. Normally the cubit was about 18 in. This would make the temple structure proper 90 ft. long, 30 ft. wide, and 45 ft. high. However, 2 Chr. 3:3 may indicate that the longer royal cubit of approximately 21 in. was used in the construction of the temple. On this measurement, the temple structure proper would have been 105 ft. long, 35 ft. wide and 52½ ft. high. The dimensions of the temple seem to be double those of the tabernacle (see Ex. 26:15–30; 36:20–34).

6:3 vestibule. A porch about 15 ft. long in front of the temple building proper.

6:4 windows. Placed high on the inner side of the temple wall, these openings had lattices or shutters capable of being opened, shut, or partially opened. They served to let out the vapors of the lamps and the smoke of incense, as well as to give light.

6:5 chambers. Another attached structure surrounded the main building, excluding the vestibule. It provided rooms off of the main hall to house temple personnel and to store equipment and treasure (cf. 7:51).

6:6 lowest…middle…third. This attached structure to the temple was 3 stories high. Each upper story was one cubit wider than the one below it. Instead of being inserted into the temple walls, beams supporting the stories rested on recessed ledges in the temple walls themselves.

6:7 stone finished at the quarry. The erection of the temple went much faster by utilizing pre-cut and pre-fitted materials moved on rollers to the temple site. In addition, the relative quiet would be consistent with the sacredness of the undertaking.

6:8 doorway…stairs. The entrance to the side rooms was on the S side, probably in the middle. Access to the second and third stories was by means of a spiral staircase that led through the middle story to the third floor.

6:11–13 During the construction of the temple, the Lord spoke to Solomon, probably through a prophet, and reiterated that the fulfillment of His Word to David through his son was contingent on Solomon’s obedience to His commands (cf. 2:3, 4; 3:14; 9:4–8). The use of the same words, “I will dwell among the children of Israel,” in v. 13 as in Ex. 29:45, implied that Solomon’s temple was the legitimate successor to the tabernacle. The Lord forewarned Solomon and Israel that the temple was no guarantee of His presence; only their continued obedience would assure that.

6:16 the Most Holy Place. This inner sanctuary, partitioned off from the main hall by cedar planks, was a perfect cube about 30 ft. on a side (v. 20) and was the most sacred area of the temple. The Most Holy Place is further described in vv. 19–28. The tabernacle also had “a Most Holy Place” (Ex. 26:33, 34).

6:17 the temple sanctuary. This was the Holy Place, just outside the Most Holy Place, 60 ft. long, 30 ft. wide and 45 ft. high, that housed the altar of incense, the golden tables of the showbread, and the golden lampstands (7:48, 49).

6:19 the ark of the covenant of the LORD. The ark was a rectangular box made of acacia wood. The ark was made at Sinai by Bezalel according to the pattern given to Moses (Ex. 25:10–22; 37:1–9). The ark served as the receptacle for the two tablets of the Ten Commandments (Ex. 25:16, 21; 40:20; Deut. 10:1–5) and the place in the “inner sanctuary” or Most Holy Place where the presence of the Lord met Israel (Ex. 25:22).

6:20 overlaid it with pure gold. Cf. vv. 21, 22, 28, 30, 32, 35. Gold was beaten into fine sheets, and then hammered to fit over the beautifully embellished wood (vv. 18, 29), then attached to every surface in the temple proper, both in the Holy Place and in the Most Holy Place, so that no wood or stone was visible (v. 22).

6:23 cherubim. These two sculptured winged creatures, with human faces overlaid with gold (cf. Gen. 3:24; Ezek. 41:18, 19), stood as guards on either side of the ark (see 2 Chr. 3:10–13) and are not to be confused with the cherubim on the mercy seat (see Ex. 25:17–22). The cherubim represented angelic beings who were guardians of God’s presence and stood on either side of the ark (8:6, 7) in the Most Holy Place. They were 15 ft. tall and 15 ft. between wing tips (v. 24–26). See note on Ex. 25:18.

6:29 palm trees. An image reminiscent of the Garden of Eden in Gen. 2. The palm tree represented the tree of life from the Garden.

6:31–35 There was distinct and magnificent separation by doors between the inner court of the temple (v. 36) and the Holy Place, as well as between the Holy Place and the Most Holy Place.

6:36 the inner court. This walled-in, open space that surrounded the temple was also called “the court of the priests” (2 Chr. 4:9) or the “upper court” (Jer. 36:10). The wall of that court had a layer of wood between each of the 3 courses of stone. The alternation of timber beams with masonry was common in Mediterranean construction.

6:37 fourth year…Ziv. Cf. 6:1.

6:38 seven years. From foundation to finishing, the temple took 7 years and 6 months to build. See note on 2 Chr. 5:1.

1 Kings 7

7:1 thirteen years. Having built the house for the Lord, Solomon then built one for himself. Solomon’s “house” was a complex of structures that took almost twice as long to build as the temple. The time involved was probably because there was not the same preparation for building nor urgency as for the national place of worship. The temple and Solomon’s house together took 20 years to complete (cf. 9:10).

7:2–5 the House of the Forest of Lebanon. As a part of the palace complex, Solomon also built this large rectangular building, 150 ft. long, 75 ft. wide and 45 ft. high. It was built of a “forest” of cedar pillars from Lebanon. Three rows of cedar columns supported trimmed cedar beams and a cedar roof.

7:6 the Hall of Pillars. This colonnade was probably an entry hall or waiting area for the Hall of Judgment, which was probably used for the transaction of public business.

7:7 the Hall of Judgment. The place where Solomon would publicly hear petitions from Israelites and render judgments was added to the grand palace site.

7:8 house…court…house. Behind the Hall of Judgment was an open court. Within this court, Solomon built his own personal residence, a palace for his harem, and royal apartments for the Egyptian princess he had married.

7:9–12 A fortune was spent on building, adjacent to the temple, the whole palace with its 3 parts: 1) the king’s home, 2) the courtyard in the middle, and 3) the house of the women on the other side.

7:13 Huram. See marginal note. Although having the same Heb. name, this individual was distinct from the King of Tyre (5:1). Huram had a Tyrian father, but his mother was of the tribe of Naphtali. Second Chronicles 2:14 states that Huram’s mother came from the tribe of Dan. Probably one verse refers to her place of birth and the other to her place of residence. Or, if his parents were originally from the two tribes, then he could legitimately claim either. The description of Huram’s skills in v. 14 is exactly the same as that of Bezalel who made the tabernacle (Ex. 31:3; 36:1). Huram made the pillars (vv. 14–22). See note on 2 Chr. 2:13, 14.

7:15 two pillars. One bronze pillar was on each side of the temple’s entrance (v. 21). Each pillar was 27 ft. high and 18 ft. around. See note on 2 Chr. 3:15.

7:16 capitals. These distinctively treated upper ends of the bronze pillars added 7.5 ft. to the height of each pillar.

7:18 pomegranates. One of the fruits of the Promised Land (Num. 13:23; Deut. 8:8), these were popular decorative motifs used on the hem of Aaron’s priestly garment (Ex. 28:33, 34).

7:21 Jachin…Boaz. See marginal note for the meanings. It is likely that each name recalls promises given to the Davidic house, and that they perpetually reminded the worshipers of God’s grace in providing the Davidic monarchy as well as each king’s need to depend on God for his success. See note on 2 Chr. 3:17. They were also symbolic of the strength and stability of God’s promise of a kingdom forever, even though the temple would come down (see Jer. 52:17).

7:23 the Sea. A huge circular bronze basin corresponding to the laver of the tabernacle. According to v. 26, this great basin’s capacity was about 12,000 gal. (see note on 2 Chr. 4:5). The Sea stood in the courtyard on the temple’s SE side and provided the priests water to wash themselves and their sacrifices (2 Chr. 4:6). It probably also supplied water for the 10 movable basins (vv. 38, 39). See note on 2 Chr. 4:2.

7:25 twelve oxen. Huram arranged 3 oxen facing in each of the 4 directions of the compass to support the Sea. See note on 2 Chr. 4:4.

7:26 two thousand baths. See note on 2 Chr. 4:5.

7:27–37 carts. Huram made 10 movable stands of bronze 6 ft. square and 4.5 ft. high. Each consisted of 4 upright corner poles joined together by square panels. For mobility, the stands rode on 4 wheels of bronze (v. 30).

7:38 lavers. Huram made 10 bronze basins as water containers for the stands. Each measured 6 ft. across and held about 240 gal. of water.

7:40 the shovels and the bowls. Shovels were used to scoop up the ashes that were then emptied into the bowls for disposal. The same tools served the same purpose in the tabernacle (Ex. 27:3).

7:45 burnished bronze. I.e., bronze polished to a high shine.

7:46 between Succoth and Zaretan. Succoth was located on the E side of the Jordan River just N of the Jabbok River (Gen. 33:17; Josh. 13:27; Judg. 8:4, 5). Zaretan was nearby. This location was conducive to good metallurgy, because it abounded in clay suitable for molds and lay close to a source of charcoal for heat, namely the forests across the Jordan.

7:48 the altar of gold. The altar of incense stood in front of the Most Holy Place (cf. Ex. 30:1–4). the table of gold. The table was made on which the showbread was placed, which the Law required to be continually in God’s presence (Ex. 25:30).

7:49 lampstands. Ten golden lampstands standing directly in front of the Most Holy Place, 5 on either side of the doors, provided a corridor of light.

7:51 David had dedicated. Solomon deposited that which David had dedicated to the Lord (2 Sam. 8:7–12) in the side rooms of the temple.

1 Kings 8

8:1–21 See 2 Chr. 5:2—6:11.

8:1 elders…heads. The “elders” of Israel were respected men who were in charge of local government and justice throughout Israel (Ex. 18:13–26; Num. 11:16–30; 1 Sam. 8:1–9). They advised the king on important matters of state (1 Sam. 15:30; 2 Sam. 17:5; 1 Kin. 12:6–11). The “heads” of the tribes or “chief fathers” were the oldest living males within each extended family unit. They were the ones responsible for learning the law and leading their families to obey it.

8:2 seventh month. Solomon finished building the temple in the eighth month of the previous year (6:38; see 2 Chr. 5:1); all its detail signifying the magnificence and beauty of God’s nature and His transcendent, uncommon glory. The celebration, then, did not take place until 11 months later. Apparently Solomon intentionally scheduled the dedication of the temple to coincide with the Feast of Tabernacles held in the seventh month, when there would be a general assembly of the people in Jerusalem. That was also a Jubilee year, so it was especially appropriate (Lev. 23:33–36, 39–43; Deut. 16:13–15).

8:4–6 brought up the ark. The ark of the covenant was transported by the priests and the Levites from the tent that David had made for it in Jerusalem (2 Sam. 6:17). They also brought to the temple the tabernacle and all its furnishings which had been located at Gibeon (2 Chr. 1:2–6). The ark was placed into the Most Holy Place (v. 6).

8:7, 8 poles. God had originally commanded that poles be used to carry the ark (Ex. 25:13–15). They were left protruding to serve as a guide so the High-Priest could be guided by them when he entered the dark inner sanctuary.

8:8 to this day. The phrase is used from the perspective of one who lived and wrote before the destruction of the temple in 586 B.C. The writer of 1 Kings incorporated such sources into his book (cf. 9:13, 21; 10:12; 12:19).

8:9 two tablets of stone. At this time the ark of the covenant contained only the two tablets inscribed with the Ten Commandments. The pot of manna (Ex. 16:33) and Aaron’s rod that budded (Num. 17:10) were no longer in the ark. See Heb. 9:4.

8:10 the cloud. The cloud was “the glory of the LORD,” the visible symbol of God’s presence. It signaled the Lord’s approval of this new temple. A similar manifestation took place when the tabernacle was dedicated (Ex. 40:34, 35). See note on Lev. 9:23.

8:12–21 See 2 Chr. 6:1–11.

8:12, 13 Solomon’s solemn declaration was addressed to the Lord. Solomon recognized the thick darkness as the manifestation of the Lord’s gracious presence among His people (cf. Ex. 19:9; 20:21; Lev. 16:2) and affirmed that he had built the temple so that the Lord could dwell there in the glory of thick darkness.

8:14–21 Solomon turned around from addressing the Lord and spoke to the assembly of Israel gathered at the temple. Solomon, in vv. 15–19 rehearsed the story of 2 Sam. 7:12–16 and claimed that he, having built the temple, had become the fulfillment of God’s promise to his father David (vv. 20, 21). However, Solomon’s claim was premature because the Lord later appeared to him declaring the necessity of obedience for the establishment of Solomon’s throne (9:4–9), an obedience which would be lacking in Solomon (11:6, 9, 10).

8:22–53 See note on 2 Chr. 6:12–40. Solomon then moved to the altar of burnt offering to offer a lengthy prayer of consecration to the Lord. First, he affirmed that no god could compare to Israel’s God, the Lord (vv. 23, 24). Second, he asked the Lord for His continued presence and protection (vv. 25–30). Third, he listed 7 typical Israelite prayers that would require the Lord’s response (vv. 31–54). These supplications recalled the detailed list of curses that Deut. 28:15–68 ascribed for the breaking of the law. Specifically, Solomon prayed that the Lord would judge between the wicked and the righteous (vv. 31, 32); the Lord would forgive the sins that had caused defeat in battle (vv. 33, 34); the Lord would forgive the sins that had brought on drought (vv. 35, 36); the Lord would forgive the sins that had resulted in national calamities (vv. 37–40); the Lord would show mercy to God-fearing foreigners (vv. 41–43); the Lord would give victory in battle (vv. 44, 45); and the Lord would bring restoration after captivity (vv. 46–54).

8:22 spread out his hands. The spreading of open hands toward heaven was a normal posture of individual prayer (Ex. 9:29; Is. 1:15).

8:27 heaven…cannot contain You. Solomon confessed that even though the Lord had chosen to dwell among His people in the cloud at the temple, He far transcended containment by anything in all creation.

8:54–61 Solomon arose to pronounce a benediction on the people. His words were substantially a brief recapitulation of the preceding prayer in which he affirmed the faithfulness of the Lord to Israel (v. 56) and exhorted Israel to faithfulness to the Lord (vv. 57–61).

8:62–66 See 2 Chr. 7:1–10.

8:62 offered sacrifices. To complete the temple’s dedication, Solomon led the people in offering peace offerings to the Lord (cf. Lev. 3:1–17; 7:11–21), in which they consumed 22,000 bulls and 120,000 sheep and goats (v. 63). Although the number of sacrifices offered seems high, it was in keeping with the magnitude of this event. Obviously, the single bronze altar could not accommodate such an enormous number of sacrifices. Solomon first had to consecrate the entire middle courtyard, the one directly in front of the temple (v. 64). After consecrating the court, Solomon probably had a series of auxiliary altars set up in the court to accommodate all the peace offerings.

8:65 the entrance of Hamath to the Brook of Egypt. “The entrance of Hamath” was located about 20 mi. S of Kadesh on the Orontes River and was the northern boundary of the land promised to Israel (Num. 34:7–9; Josh. 13:5). “The Brook of Egypt” is to be equated with Wadi El-Armish in the northeastern Sinai, the southern boundary of the land promised to Israel. These locations show that people from all over Israel attended the dedication of the temple.

1 Kings 9

9:1–9 See 2 Chr. 7:11–22.

9:1, 2 finished…the king’s house. According to 6:1, Solomon began building the temple in Apr./May 966 B.C. The temple was completed in Oct./Nov. 959 B.C. (6:38). The temple dedication and Solomon’s prayer to the Lord occurred 11 months after the completion of the temple in Sep./Oct. 958 B.C. The Lord did not appear to Solomon this second time (cf. 3:5–14) until Solomon had completed the building of his own palace in 946 B.C. (cf. 7:1). Thus, the Lord’s response came approximately 12 years after Solomon’s prayer and supplication to the Lord recorded in 8:22–53.

9:3 consecrated. The Lord made the temple holy by being present in the cloud (cf. 8:10). As proof of the temple’s consecration, the Lord told Solomon that He had put His name there (cf. 3:2). forever. God was not saying He will dwell in that building forever, since in less than 400 years it was destroyed by the Babylonians (cf. vv. 7–9). He was saying that Jerusalem and the temple mount are to be His earthly throne as long as the earth remains, through the millennial kingdom (see Is. 2:1–4; Zech. 14:16). Even during the New Heaven and New Earth, the eternal state, there will be the heavenly Jerusalem, where God will eternally dwell (see Rev. 21:1, 2). eyes…heart. These symbolized, respectively, the Lord’s constant attention toward and deep affection for Israel. By implication, He promised them access to His presence and answers to their prayers.

9:4–9 See 2 Chr. 7:17–22.

9:4 if you walk. The Lord reiterated to Solomon the importance of obedience to the Mosaic statutes in order to experience the blessings of the Davidic Covenant (cf. 2:3, 4).

9:6 if you…turn. If Israel (“you” is pl.) abandoned the Lord to worship other gods, God would expel Israel from the Land and destroy the temple (v. 7).

9:9 this calamity. The destruction of Jerusalem and exile from the Land (v. 8) were predicted by Moses in Deut. 29:24–28. The devastation of the temple, which came in 586 B.C., graphically demonstrated the Lord’s anger against Israel’s sin, particularly the sin of idolatry.

9:10–28 See 2 Chr. 8:1–18.

9:10 at the end of twenty years. The completion of the building of the temple (7 years) and the building of Solomon’s palace (13 years) would be ca. 946 B.C. (see note on 9:1, 2).

9:11 Solomon then gave Hiram twenty cities. Solomon sold these 20 cities in Galilee to Hiram in exchange for the gold (about 4.5 tons) mentioned in v. 14. Probably these cities lay along the border between Tyre and Israel, just outside the territory of Asher. Later, Hiram gave the towns back to Solomon. See note on 2 Chr. 8:2.

9:13 to this day. See note on 8:8.

9:15 the Millo. A landfill in the depression between the city of David and the temple and palace complex to the N (see 2 Sam. 5:9). Hazor. Ten mi. N of the Sea of Galilee, Hazor protected Israel’s northeastern entrance from Syria and Mesopotamia. Megiddo. Megiddo guarded a crucial pass in the Carmel mountains, which linked the valley of Jezreel and the international coastal highway to Egypt. Gezer. Twenty mi. W of Jerusalem, Gezer lay in the coastal plain at the intersection of the coastal highway and the main road to Jerusalem.

9:17 Lower Beth Horon. About 12 mi. NW of Jerusalem along a road connecting Gibeon with the western lowlands and providing a western approach to Jerusalem. See note on 2 Chr. 8:5.

9:18 Baalath. The designation of several cities in Canaan. See note on 2 Chr. 8:6. Tadmor. Probably the same as Tamar, 16 mi. SW of the Dead Sea on the southeastern boundary of the Land (cf. Ezek. 47:19; 48:28). Another Tadmor existed 150 mi. NE of Damascus, which is possibly the reference of 2 Chr. 8:4.

9:19 storage cities. Cities whose primary purpose was to store food (2 Chr. 17:12; 32:28). cities for his chariots. Solomon built military outposts for his chariots and horses. To defend his kingdom, these garrisons were probably located along key roads throughout the nation. All the cities listed in vv. 15–19 met this requirement.

9:20–23 See 2 Chr. 8:7–10.

9:21, 22 forced labor. I.e., “conscripted slave labor.” See note on 5:13. Only resident aliens permanently became part of this force since the law did not allow Israelites to make fellow-Israelites slaves against their will (Ex. 21:2–11; Lev. 25:44–46; Deut. 15:12–18). Additionally, v. 22 adds that he did not move someone from an established post, even for a specific project.

9:21 to this day. See note on 8:8.

9:25 Solomon offered. Once the temple had been built, Solomon’s practice of sacrificing to God at the various high places ceased (cf. 3:2–4). He kept Israel’s 3 great annual feasts, Unleavened Bread, Pentecost, and Tabernacles (Deut. 16:1–17), at the temple in Jerusalem.

9:26 Ezion Geber. Solomon’s port located on the modern Gulf of Aqabah.

9:28 Ophir. The location of Ophir is unknown. It has been suggested it was located on the southwestern Arabian peninsula. First Kings 10:11, 12 possibly suggests that Ophir was close to or a part of the kingdom of Sheba. four hundred and twenty talents. This was about 16 tons of gold. Second Chronicles 8:18 has 450 talents (see note on 2 Chr. 8:18).

1 Kings 10

10:1–29 See 2 Chr. 9:1–28.

10:1 Sheba. Sheba was located in southwestern Arabia, about 1,200 mi. from Jerusalem. concerning the name of the LORD. The primary motive for the queen’s visit was to verify Solomon’s reputation for wisdom and devotion to the Lord. hard questions. Riddles designed to stump the hearer (cf. Judg. 14:12).

10:5 no more spirit in her. Lit. the experience “left her breathless.”

10:9 the LORD your God. The queen was willing to credit Solomon’s God with giving him wisdom that resulted in just and righteous decisions. Though she recognized the Lord as Israel’s national God, there was no confession that Solomon’s God had become her God to the exclusion of all others. There is no record that she made any offerings to God at the temple.

10:10 one hundred and twenty talents. About 4.5 tons (cf. 9:28).

10:11 almug wood. Probably the strong, long-lasting sandalwood, which is black on the outside and ruby red inside.

10:12 to this day. See note on 8:8.

1 Kin. 10:12

The Land of the Divided Kingdom

10:14 six hundred and sixty-six talents. About 25 tons of gold.

10:15 Gold also came to Solomon from tolls and tariffs from traders, revenues from loyal administrators, and taxes from Arabian kings who used caravan routes under Solomon’s control.

10:16, 17 shields. From his gold revenues, Solomon made 200 large shields, containing about 7.5 pounds of gold each, and 300 small shields, having 3.75 pounds of gold each, that were ornamental in design and restricted to ceremonial use.

10:21 silver. To show the wealth of Solomon’s kingdom, the writer explains that gold was so plentiful that the value of silver dropped to nothing. House of the Forest of Lebanon. See note on 7:2–5.

10:22 merchant ships. These “ships of Tarshish” were large, all-weather cargo vessels designed to make long ocean voyages.

10:25 silver and gold…horses. The wisdom God had given to Solomon (v. 24) caused many rulers, like the queen of Sheba (vv. 1–13), to bring presents to Solomon as they sought to buy his wisdom to be applied in their own nations. These gifts led Solomon to multiply for himself both horses, as well as silver and gold, precisely that which God’s king was warned against in Deut. 17:16, 17. Solomon became ensnared by the blessings of his own wisdom and disobeyed God’s commands.

10:28 Keveh. Keveh was in Cilicia, an area S of the Taurus Mountains in Asia Minor. In antiquity, Cilicia was fabled for breeding and selling the best horses.

10:29 six hundred shekels. About 15 lbs. of silver. one hundred and fifty. About 3.75 lbs. of silver. Hittites. The majority of Hittites lived in Anatolia (Asia Minor). From ca. 1720–1200 B.C. a unified kingdom ruled over the Hittites. These kings spread the influence of the Hittites throughout the ancient Near East; the Hittite empire reached the peak of its power ca. 1380–1350 B.C. When the Hittite empire collapsed, ca. 1200 B.C., many Hittite city-states developed, each with its own king. These rulers were called “the kings of the Hittites” and were scattered in Solomon’s day throughout Anatolia and northern Aram (Syria). Syria. This familiar geographical area within the bounds set by the Taurus Mountains in the N, the western bend of the Euphrates River and the edge of the desert in the E, the Litani River to the S and the Mediterranean Sea to the W, had as its major city, Damascus. “Syria” is actually a later Gr. term; the land was known in OT times as Aram.

1 Kings 11

11:1–6 loved many foreign women. Many of Solomon’s marriages were for the purpose of ratifying treaties with other nations, a common practice in the ancient Near East. The practice of multiplying royal wives, prohibited in Deut. 17:17 because the practice would turn the king’s heart away from the Lord, proved to be accurate in the experience of Solomon. His love for his wives (vv. 1, 2) led him to abandon his loyalty to the Lord and worship other gods (vv. 3–6). No sadder picture can be imagined than the ugly apostasy of his later years (over 50), which can be traced back to his sins with foreign wives. Polygamy was tolerated among the ancient Hebrews, though most in the East had only one wife. A number of wives was seen as a sign of wealth and importance. The king desired to have a larger harem than any of his subjects, and Solomon resorted to this form of state magnificence. But it was a sin directly violating God’s law, and the very result which that law was designed to prevent happened.

11:1 Moabites. Descendants of Lot (Gen. 19:37) who lived in the land E of the Dead Sea between the Arnon River to the N and the Zered Brook to the S. Ammonites. Descendants of Lot (Gen. 19:38) who were located in the area of the Transjordan beginning about 25 mi. E of the Jordan River. Edomites. Descendants of Esau (Gen. 36:1) who were located in the area S of Moab, to the SE of the Dead Sea. Sidonians. See note on 5:6. Hittites. See note on 10:29.

11:4 as…David. Cf. v. 6. David is consistently presented in Kings as the standard by which other kings were to act and be judged (3:14; 9:4; 14:8; 15:3; 2 Kin. 8:19; 22:2). This was not because David had not sinned (cf. 2 Sam. 11, 12), but rather because he repented appropriately from his sin (Pss. 32; 51), and because sin did not continue as the pattern of his life.

11:5 Ashtoreth. A deliberate distortion of the Canaanite “ashtart,” re-vocalized based on the Heb. word for “shame.” She was the goddess of love and fertility, especially worshiped at Tyre and Sidon. Milcom. Another name for Molech (v. 7), the national god of the Ammonites. His name seems to mean “the one who rules.” The worship of Molech was associated with the sacrifice of children in the fire (Lev. 18:21; 20:2, 3, 4, 5; Jer. 32:35).

11:6 evil in the sight of the LORD. The particular evil of Solomon was his tolerance of and personal practice of idolatry. These same words were used throughout the book of Kings to describe the rulers who promoted and practiced idolatry (15:26, 34; 16:19, 25, 30; 22:52; 2 Kin. 3:2; 8:18, 27; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2; 21:2, 20; 23:32, 37; 24:9, 19). Solomon became an open idolater, worshiping images of wood and stone in the sight of the temple which, in his early years, he had erected to the one true God.

11:7 Chemosh. The god of the Moabites, to whom the sacrifice of children as a burnt offering was customary (2 Kin. 3:27). hill…east of Jerusalem. Probably, the Mt. of Olives. This is the area called Tophet in Jer. 7:30–34 and the Mt. of Corruption in 2 Kin. 23:13.

1 Kin. 11:8

The Kings of the Divided Kingdom

11:9, 10 appeared to him twice. Once was at Gibeon (3:5), the next at Jerusalem (9:2). On both occasions, God had warned Solomon, so he had no excuses.

11:11 not kept My covenant. Solomon failed to obey the commandments to honor God (Ex. 20:3–6), which were part of the Mosaic Covenant. Obedience to that Covenant was necessary for receiving the blessings of the Davidic Covenant (see 2:3, 4). tear the kingdom away from you. The Lord’s tearing of the kingdom from Solomon was announced in Ahijah’s symbolic action of tearing his garment in vv. 29–39. The tearing of the robe, picturing the loss of the kingdom, recalls the interaction between Samuel and Saul (1 Sam. 15:27, 28), when the Lord took the kingdom away from Saul because of his disobedience. The great gifts to Solomon followed by his great abuse warranted such a judgment.

11:12 not do it in your days. The Lord’s great love for David caused Him to temper His judgment with mercy by not disrupting the kingdom in Solomon’s lifetime (cf. v. 34). This showed that Solomon’s disobedience did not annul the Davidic Covenant; the Lord’s commitment to fulfill His Word to David remained firm (cf. 2 Sam. 7:12–16).

11:13 one tribe. The one tribe that remained loyal to the Davidic dynasty was Judah (cf. 12:20). for the sake of Jerusalem. The Lord had chosen Jerusalem as the place where His name would dwell forever (9:3). Therefore, Jerusalem and the temple would remain so that the divine promise might stand.

11:14–18 Hadad the Edomite. Even though Hadad belonged to the royal family that ruled Edom, he escaped death at the hands of David’s army when he was a child, and he fled to Egypt (cf. 2 Sam. 8:13, 14; 1 Chr. 18:12, 13).

11:18 Midian. The land directly E of Edom, to which Hadad first fled on his way to Egypt. Paran. A wilderness SE of Kadesh in the central area of the Sinai Peninsula (cf. Num. 12:16; 13:3).

11:21 Let me depart. Like Moses (Ex. 2:10), Hadad’s son grew up in Pharaoh’s household. As did Moses (Ex. 5:1), Hadad requested that Pharaoh allow him to leave Egypt. Hearing of the deaths of David and Joab, he renounced his easy position and possessions in Egypt to return to Edom in order to regain his throne. His activities gave great trouble to Israel (v. 25).

11:23–25 Rezon. After David conquered Zobar (2 Sam. 8:3–8), Rezon and his men took Damascus and established the strong dynasty of Syrian kings that severely troubled Israel in the ninth century B.C. (cf. 15:18; 20:1).

11:26 Jeroboam the son of Nebat. In contrast to Hadad and Rezon, who were external adversaries of Solomon, God raised up Jeroboam from a town in Ephraim as an internal adversary. Jeroboam was from Ephraim, the leading tribe of Israel’s northern 10 tribes. He was a young man of talent and energy who, having been appointed by Solomon as leader over the building works around Jerusalem, rose to public notice.

11:28 labor force. See note on 5:13.

11:29 Ahijah the Shilonite. Ahijah was a prophet of the Lord who lived in Shiloh, a town in Ephraim about 20 mi. N of Jerusalem. See note on 1 Sam. 1:3.

11:30–32 Here is a monumental prophecy that because of Solomon’s sins the kingdom would be divided and Jeroboam would rule in the northern area (cf. vv. 35–37).

11:33 See notes on 11:5, 7.

11:36 a lamp before Me. A lighted lamp represented the life of an individual (Job 18:6; Ps. 132:17). God promised that from the tribe of Judah David would continue to have descendants ruling in Jerusalem (cf. 2 Sam. 21:17; 1 Kin. 15:4; 2 Kin. 8:19).

11:38 if you heed all that I command you. The Lord gave to Jeroboam the same promise that He had made to David—an enduring royal dynasty over Israel, the 10 northern tribes, if he obeyed God’s law. The Lord imposed on Jeroboam the same conditions for his kingship that He had imposed on David (2:3, 4; 3:14).

11:39 but not forever. This statement implied that the kingdom’s division was not to be permanent and that David’s house would ultimately rule all the tribes of Israel again (cf. Ezek. 37:15–28).

11:40 kill Jeroboam. Though the prophecy was private (v. 29), the king heard about it and Jeroboam became a marked man, guilty in Solomon’s eyes of rebellion and worthy of the death penalty. Shishak. Shishak was the founder of the 22nd dynasty in Egypt. He reigned ca. 945–924 B.C. He invaded Judah during the reign of Rehoboam (14:25, 26).

11:42 forty years. 971–931 B.C.

1 Kings 12

12:1-2 Kin. 17:41 The division of Solomon’s kingdom had been predicted by the Lord to Solomon (11:11–13) and through Ahijah to Jeroboam (11:29–37). This section of the books of Kings shows how the Word of the Lord through the prophet was fulfilled and narrates the history of the divided kingdom, Israel (the northern kingdom) and Judah (the southern kingdom), from 931–722 B.C.

12:1—14:31 This section describes the disruption of the Kingdom (12:1–24) plus the establishment and royal sanctioning of idolatry in Israel (12:25—14:20) and Judah (14:21–31). The reigns of Solomon’s son, Rehoboam, in the S (ca. 931–913 B.C.) and Solomon’s servant, Jeroboam, in the N (ca. 931–910 B.C.) are discussed. See 2 Chr. 10:1–12:16.

12:1 Shechem. A city located in the hill country of northern Ephraim, 30 mi. N of Jerusalem. Shechem had a long and important history as a political and religious center (cf. Gen. 12:6; Josh. 8:30–35; 24:1–28, 32). all Israel. The representatives of the 10 northern tribes assembled to accept Rehoboam as king (cf. 2 Sam. 5:3).

12:2 heard it. Jeroboam, in Egypt (11:40), learned about the death of Solomon (11:43).

12:3 Jeroboam…spoke. The 10 northern tribes summoned Jeroboam from Egypt to become their representative and spokesman in their dealings with Rehoboam.

12:4 yoke. The hardships that resulted from Solomon’s policy of compulsory labor service (cf. 5:13; 9:22; 11:28) and excessive taxes (cf. 4:7) came because the splendor of his courts, the magnitude of his wealth, and the profits of his enterprises were not enough to sustain his demands.

12:6, 7 the elders. These were older, experienced counselors and administrators who had served Solomon. They counseled Rehoboam to give concessions to the 10 tribes.

12:8–10 the young men. The contemporaries of Rehoboam, about forty years of age (cf. 14:21), who were acquainted only with the royal court life of Solomon, recommended that Rehoboam be even harsher on the 10 tribes than was Solomon.

12:10 My little finger…my father’s waist. A proverbial manner of saying he was going to come at them with greater force than Solomon had exhibited (vv. 11–14).

12:15 from the LORD. God sovereignly used the foolishness of Rehoboam to fulfill Ahijah’s prophecy (11:29–39).

12:16 David. These words of Israel (v. 16) expressed deliberate, willful rebellion against the dynasty of David (cf. v. 19). Defiantly, the Israelites quoted the rallying cry used in Sheba’s failed rebellion against David (2 Sam. 20:1). The northern tribes declared that they had no legal tie with David and went their way.

12:17 the children of Israel. People from the northern tribes who had migrated S and settled in Judah.

12:18 Adoram. Sending the chief of taxation and forced labor (Adoniram in 4:6; 5:14) to negotiate with the northern tribes was foolish (cf. v. 4).

12:19 to this day. See note on 8:8.

12:20–24 The kingdom was divided at that point. Israel (the northern 10 tribes) had its own king.

12:21 the tribe of Benjamin. The tribe of Benjamin had split loyalty and land during the divided-kingdom era. According to v. 20, only the tribe of Judah remained completely loyal to the house of David, but in vv. 21, 23 it is said that Benjamin was associated with “all the house of Judah,” the emphasis being on the tribe of Judah. Certain towns of northern Benjamin, most notably Bethel (v. 29), were included in the northern kingdom. Simeon, the tribe originally given land in the southern section of Judah’s territory (Josh. 19:1–9), had apparently migrated N and was counted with the 10 northern tribes (cf. 1 Chr. 12:23–25; 2 Chr. 15:9; 34:6). Thus, the 10 northern tribes were Reuben, Simeon, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Manasseh, and Ephraim. The southern kingdom was the tribe of Judah only. The 12th tribe, Benjamin, was split between the two kingdoms. The tribe of Levi, originally scattered throughout both kingdoms (Josh. 21:1–42), resided in Judah during the divided kingdom (see 2 Chr. 11:13–16).

12:22 the man of God. Cf. 17:24. A common OT expression designating a man with a message from God who would speak authoritatively on the Lord’s behalf (cf. Deut 33:1; 2 Tim. 3:17). See note on Deut. 33:1.

12:24 this thing is from Me. Through the prophet Shemaiah, the Lord commanded Rehoboam and his army not to invade Israel. God, in judgment, had ordained the N-S split (v. 15; 11:29–39), so to attack Israel was to oppose God Himself.

12:25 Shechem. Cf. v. 1. Jeroboam fortified the city of Shechem and made it into his royal residence. Cf. Judg. 9:1–47. Penuel. Jeroboam also fortified Penuel, a city about 10 mi. E of the Jordan River on the River Jabbok, asserting his sovereignty over the Israelites E of the Jordan.

12:26 return to the house of David. The Lord had ordained a political, not a religious, division of Solomon’s kingdom. The Lord had promised Jeroboam political control of the 10 northern tribes (11:31, 35, 37). However, Jeroboam was to religiously follow the Mosaic law, which demanded that he follow the Lord’s sacrificial system at the temple in Jerusalem (11:38). Having received the kingdom from God, he should have relied on divine protection, but he did not. Seeking to keep his subjects from being influenced by Rehoboam when they went to Jerusalem to worship, he set up worship in the north (vv. 27, 28).

12:28 two calves of gold. These two calves, probably made of wood overlaid with gold, were presented to Israel as pedestals on which the Lord supposedly sat or stood. He publicly presented them with the very words with which idolatrous Israel had welcomed Aaron’s golden calf. He repeated Aaron’s destructive sin of trying to make an earthly image of God. See note on Ex. 32:4.

12:29 Bethel…Dan. Bethel was located about 11 mi. N of Jerusalem within the territory of Benjamin (Josh. 18:11–13, 22). It lay at the southern end of Jeroboam’s kingdom on the main N-S road to Jerusalem. Israel had long revered Bethel as a sacred place because Jacob had worshiped there (Gen. 28:10–22; 35:1–15). Dan was located in the northernmost part of Jeroboam’s kingdom, about 25 mi. N of the Sea of Galilee. A paganized worship of the Lord was practiced at Dan during the period of the judges (Judg. 18:30, 31).

12:30 this thing became a sin. Jeroboam’s policy promoted gross and flagrant violation of the second commandment (Ex. 20:4–6) and led to violation of the first commandment (Ex. 20:3).

12:31 the high places. Jeroboam built minor sanctuaries on high places throughout the land of Israel. Over the centuries these high places became the breeding ground of Israel’s idolatrous apostasy (cf. Hos. 5:1). See note on 3:2. priests. Jeroboam appointed priests to run his sanctuaries from all his tribes. His action blatantly violated the stipulation that only Aaron’s descendants were to hold that office in Israel (Num. 3:10).

12:32 ordained a feast. Jeroboam instituted a religious festival to compete with the Feast of the Tabernacles held at the temple in Jerusalem and scheduled it for the 15th day of the 8th month (Oct./Nov.), exactly one month after its divinely ordained Judean counterpart (Ex. 34:22, 23; Lev. 23:33–36, 39, 40).

1 Kings 13

13:1 man of God. See note on 12:22.

13:2 Josiah. He ruled Judah about 300 years later ca. 640–609 B.C. (cf. 2 Kin. 22:1—23:30). sacrifice the priests of the high places. The prophet predicted that Josiah would slaughter the illegitimate priests of the high places of his day who made offerings on the altar at Bethel. This prophecy was realized in 2 Kin. 23:15–20, executing the divine judgment on the non-Levitical priesthood established by Jeroboam (12:31, 32).

13:3 sign. An immediate “wonder” that served to authenticate the reliability of the long-term prediction (cf. Deut. 18:21, 22), this sign came to pass in v. 5. the ashes on it shall be poured out. Proper ritual required the disposal of sacrificial ashes in a special “clean” place (Lev. 4:12; 6:10, 11). Contact with the ground would render the ashes “unclean” and nullify the procedure.

13:9 commanded me by the word of the LORD. The prophet’s divine commission expressly forbade receiving any hospitality at Bethel. It even required him to return home by a different route from the one by which he came, lest he should be recognized. The prophet’s own conduct was to symbolize the Lord’s total rejection of Israel’s false worship and the recognition that all the people had become apostates.

13:11 an old prophet. Here was a spokesman for the Lord who had compromised his ministry by his willingness to live at the very center of the false system of worship without speaking out against it.

1 Kin. 13:14

Resuscitations From the Dead

1. Widow of Zarephath’s son, raised by Elijah 1 Kin. 17:22

2. Shunammite woman’s son, raised by Elisha 2 Kin. 4:34, 35

3. Man raised when he came into contact with the bones of Elisha 2 Kin. 13:20, 21

4. Widow of Nain’s son, raised by Jesus Luke 7:14, 15

5. Jairus’ daughter, raised by Jesus Luke 8:52–56

6. Lazarus of Bethany, brother of Mary and Martha, raised by Jesus John 11

7. Dorcas, raised by Peter Acts 9:40

8. Eutychus, raised by Paul Acts 20:9–12

13:18 He was lying to him. Why the old prophet deceived the man of God the text does not state. It may be that his own son’s were worshipers at Bethel or perhaps priests, and this man wanted to gain favor with the king by showing up the man of God as an imposter who acted contrary to his own claim to have heard from God. Accustomed to receiving direct revelations, the Judean prophet should have regarded the supposed angelic message with suspicion and sought divine verification of this revised order.

13:20 the word of the LORD. The lie arose from his own imagination (cf. Jer. 23:16; Ezek. 13:2, 7), but the true prophecy came from the Lord (cf. Ex. 4:16; Deut. 18:18; Jer. 1:9).

13:22 your corpse shall not come to the tomb of your fathers. Israelites buried their dead with the bones of ancestors in a common grave (Judg. 8:32; 2 Sam. 2:32). The lack of such a burial was considered in Israel a severe punishment and disgrace. See note on Eccl. 6:3–6.

13:24 donkey…lion. Both the donkey and the lion acted unnaturally: The donkey did not run and the lion did not attack the donkey or disturb the man’s body. Unlike the disobedient prophet, the beasts bent their wills to God’s sovereignty.

13:32 will surely come to pass. The old prophet instructed his sons to bury him beside the Judean prophet (v. 31). The old prophet was finally willing to identify himself with the message that the man of God from Judah had given against worship at Bethel.

13:33 again he made priests. Unlike the old prophet, Jeroboam did not change his evil ways, but continued appointing priests outside the tribe of Levi to serve the high places (12:30–32).

1 Kin. 13:34

The Ministries of Elijah and Elisha

1 Kings 14

14:1 At that time. Probably indicating a time shortly after the incident recorded in chap. 13. Abijah. Meaning “my father is the Lord,” Jeroboam’s son’s name implies that his father desired to be regarded as a worshiper of the Lord at the time of his son’s birth. Abijah was referred to as a “child” (vv. 3, 12, 17), a term which can be used from childhood through young adulthood. Of all of Jeroboam’s family, Abijah was the most responsive to the Lord (v. 13). Jeroboam’s son, Abijah, should not be confused with Rehoboam’s son of the same name (see note on 15:1–8).

14:2 disguise yourself. Probably for the avoidance of recognition by the people. Jeroboam did not want his subjects to know that he was consulting a prophet of the Lord. Shiloh. See note on 11:29.

14:3 take…ten loaves. A simple ordinary food gift added to the disguise (cf. 1 Sam. 9:7, 8; 2 Kin. 8:8). Ten loaves of bread, some cakes, and a jar of honey reflected the means of a common person, not royalty.

14:9 more evil. Jeroboam had not only failed to live up to the standard of David, but his wickedness had surpassed even that of Saul and Solomon. He had installed a paganized system of worship for the entire population of the northern kingdom (cf. 16:25, 30; 2 Kin. 21:11).

14:11 dogs…birds. The covenant curse of Deut. 28:26 was applied to Jeroboam’s male descendants.

14:13 the grave. See note on 13:22.

14:14 a king. I.e., Baasha (15:27–30).

14:15 Ahijah announced God’s stern judgment on Israel for joining Jeroboam’s apostasy. Struck by the Lord, Israel would sway like a reed in a rushing river, a biblical metaphor for political instability (cf. Matt. 11:7; Luke 7:24). One day, the Lord would uproot Israel from Palestinian soil and scatter it in exile E of the Euphrates. The fulfillment of this prophecy is recorded in 2 Kin. 17:23.

14:17 Tirzah. Jeroboam had apparently moved his capital from Shechem to Tirzah (cf. 12:25), located in the tribal region of Manasseh, about 7 mi. NE of Shechem and 35 mi. N of Jerusalem. Tirzah was famous for its beauty (Song 6:4).

14:20 twenty-two years. 931–910 B.C.

14:21 seventeen years. 931–913 B.C.

14:22–24 Judah outdid her ancestors in evil, provoking the Lord to jealous anger (v. 22). Signs of idolatrous practice were everywhere (vv. 23, 24). She even practiced sacred prostitution to promote fertility (v. 24). Judah had begun the downward slide toward doom that Israel was in.

14:25 fifth year. 927/926 B.C. Shishak. See note on 11:40.

14:27 bronze shields. These bronze shields replaced Solomon’s gold shields, which were used as a ransom paid to Shishak. The bronze shields illustrate the sharp decline from the reign of Solomon to Rehoboam.

14:30 war…all their days. Many border skirmishes erupted as the armies in the N/S maneuvered for tactical advantage and control of territory (14:19; 15:6). A major battle ultimately erupted during the reign of Abijam (cf. 2 Chr. 13:1–20).

1 Kings 15

15:1—16:22 Having documented the establishment of idolatry in both Israel and Judah (12:1–14:31), the text moves to a quick survey of the kings of Judah and Israel from 913 to 885 B.C. The author notes that the high places remained in Judah (15:14), and the sins of Jeroboam continued in Israel (15:26, 34; 16:13, 19).

15:1–8 Abijam. He was at first called Abijah in 2 Chr. 13:1, 2. Since Abijam means “father of the sea,” and Abijah, “my father is the LORD,” he may have had his name changed because of his sin. See notes on 2 Chr. 13:1–22.

15:2 three years. 913–911 B.C. Parts of years were considered as whole years in this reckoning (cf. v. 9).

15:3 his heart was not loyal. Cf. 11:4, where the same statement was made concerning Solomon. Cf. v. 14.

15:4 a lamp. See note on 11:36.

15:5 what was right in the eyes of the LORD. This commendation is frequently used in speaking of kings of Judah and means only that they did or did not do what was generally acceptable to God, e.g., v. 11.

15:7 war. See 14:30; 2 Chr. 13:1–20.

15:9–24 Asa. He was the first of the religiously good kings of Judah (cf. v. 11). See notes on 2 Chr. 14:1—16:14.

15:10 forty-one years. 911–870 B.C.

15:11–15 Asa did 4 good things: 1) he removed the “sacred” prostitutes (v. 12); 2) he rid the land of all the idols made by his predecessors (v. 12); 3) he removed the corrupt queen mother and burned the idol she had made; and 4) he placed “holy things,” items that he and his father had dedicated to the Lord, back in the temple (v. 15). Though he never engaged in idolatry, Asa’s failure was his toleration of “the high places” (v. 14).

15:13 obscene image. This term is derived from the verb “to shudder” (Job 9:6). “Horrible, repulsive thing” suggests a shocking, perhaps even a sexually explicit, idol. Asa removed his grandmother, Maacah, the official queen mother, because of her association with this idol. Brook Kidron. A seasonal river that ran through the Kidron Valley that marks the eastern boundary of Jerusalem.

15:16 Baasha. Asa, who ruled Judah (ca. 911–870 B.C.), enjoyed 10 years of peace after Jeroboam’s defeat by Abijam (2 Chr. 13:19, 20) until Baasha began attacking. See notes on 15:27—16:7; 2 Chr. 16:1–6.

15:17 Ramah. A strategic town in Benjamin, located about 5 mi. N of Jerusalem along the main N-S highway, built by Baasha, king of Israel, to effectively blockade the city of Jerusalem.

15:18 Ben-Hadad. Ben-Hadad I, the grandson of Hezion (probably Rezon; see note on 11:23–25, ca. 940–915 B.C.) and the son of Tabrimmon (ca. 912–890 B.C.). He was the powerful ruler of the Syrian kingdom (Aramea; see note on 10:29), centered in Damascus. The majority of historians think that Ben-Hadad reigned ca. 900–860 B.C. and was succeeded by a son or grandson, Ben-Hadad II, who ruled ca. 860–841 B.C. (cf. 20:34). Asa sent a sizable gift to influence Ben-Hadad I to break his treaty with Israel, enter instead a treaty with Judah, and invade Israel from the N.

15:20 Ijon…Naphtali. The army of Ben-Hadad I invaded Israel and took cities in the land N of the Sea of Galilee, a conquest giving Syria control of the trade routes to the Mediterranean coast and Israel’s fertile Jezreel Valley, and also making Syria a great military threat to Israel. Baasha gave up fortifying Ramah and went to live in Tirzah, the capital of the northern kingdom.

15:22 Geba…Mizpah. With the threat to Judah from Israel removed, Asa conscripted a Judean labor force to fortify Geba, about 6 mi. NE of Jerusalem, and Mizpah, about 7 mi. N of Jerusalem, using the very building material for those fortifications that Baasha had used at Ramah.

15:25 Nadab…two years. 910–909 B.C.

15:27—16:7 Baasha. See note on 15:16.

15:27 Gibbethon. This city, located about 32 mi. W of Jerusalem, within the territory of Dan, was given to the Levites (Josh. 19:44) but controlled by the Philistines, on whose border it lay.

15:29 he killed all the house of Jeroboam. Baasha, the northern king, in a vicious practice too common in the ancient Near East, annihilated all of Jeroboam’s family. This act fulfilled Ahijah’s prophecy against Jeroboam (cf. 14:9–11). However, Baasha went beyond the words of the prophecy, since 14:10 specified judgment only on every male, while Baasha killed all men, women, and children.

15:30 This epitaph for wicked Jeroboam of Israel follows through the history of the northern kingdom relentlessly as the standard of sin by which judgment fell on the successive kings (see 15:34; 16:2, 19, 31; 22:52; 2 Kin. 3:3; 10:29, 31; 13:2, 11; 14:24; 15:9, 18, 24, 28).

15:33 twenty-four years. 909–886 B.C.

1 Kings 16

16:1 Jehu the son of Hanani. Cf. v. 7. This Hanani may have been the prophet who warned Judah’s King Asa (2 Chr. 16:7–9). Jehu, like Ahijah before him (14:7–16), delivered the Lord’s message of judgment to the king of Israel. The pattern emerges in the book of Kings that the Lord used His prophets as a legitimate means by which to confront the sin of Israel’s kings.

16:2–4 Baasha had angered the Lord by following the sinful paths of Jeroboam. Appropriately, he faced the same humiliating judgment Jeroboam had (14:10, 11). Though he waded through slaughter to his throne, he owed it to the permission of God, by whom all kings reign. His judgment was that no long line of heirs would succeed him; instead, his family would be totally annihilated and their corpses shamefully scavenged by hungry dogs and birds.

16:8–14 Elah…two years. Ca. 886–885 B.C.

16:11 friends. I.e., “relatives able to redeem.” Cf. Ruth 2:1. Zimri not only killed Elah and his immediate sons, but all of the extended relatives of Baasha who could help his family.

16:15 seven days. Zimri’s reign (885 B.C.) was the shortest of any king of Israel. Gibbethon. See note on 15:27.

16:16 Omri. When the soldiers of Israel in the field heard of Elah’s death, they immediately acclaimed Omri, the commander of Israel’s army, as the new king.

16:21 Tibni. The death of Zimri (vv. 17, 18) automatically placed the kingdom in Omri’s hands. Half of the population including the army, sided with Omri, but the other half backed Tibni. Nothing further is known of Tibni, but he was strong enough to rival Omri for about 4 years (cf. v. 15 with v. 23).

16:21–28 Omri. Ruled the northern kingdom ca. 885–874 B.C.

16:23-2 Kin. 13:25 This section is strategic in the book(s) of Kings and contains over one third of the total narrative of the book(s). The coming of the dynasty of Omri to the kingship of Israel brought with it the introduction of Baal worship with official sanction in Israel (16:31, 32). Through intermarriage with the house of Omri, Baal worship penetrated into Judah and corrupted the line of David (2 Kin. 8:18, 27), initiating a gigantic struggle before Baalism was officially eradicated in both Israel and Judah (2 Kin. 9:14—12:21).

16:23 twelve years. Omri ruled 12 years (ca. 885–874 B.C.), from Asa’s 27th year (16:15) to Asa’s 38th year (v. 29). This notice of his beginning to reign in Asa’s 31st year must be a reference to his sole rule.

16:24 Samaria. The hill of Samaria, named after its owner, Shemer, was located 7 mi. NW of Shechem and stood 300 ft. high. Though ringed by other mountains, it stood by itself so that attackers had to charge uphill from every side. This new capital amounted to the northern equivalent of Jerusalem. Its central location gave Israelites easy access to it.

16:29—22:40 Ahab…twenty-two years. Ca. 874–853 B.C.; see notes on 2 Chr. 18:1–34.

16:30 evil…more than all who were before him. With Ahab, Israel’s spiritual decay reached its lowest point. He was even worse than his father, Omri, who was more wicked than all before him (v. 25). Ahab’s evil consisted of perpetuating all the sins of Jeroboam and promoting the worship of Baal in Israel (vv. 31, 32). Of all Israel’s kings, Ahab outraged the Lord most (v. 33).

16:31 Jezebel. The wretched wife of Ahab became symbolic of the evil of false religion (cf. Rev. 2:20). Ethbaal. His name meant “Baal is alive.” The father of Jezebel was the king of Phoenicia (including Tyre and Sidon) who had murdered his predecessor and, according to Josephus, was a priest of the gods Melqart and Astarte.

16:31, 32 Baal. Meaning “lord, husband, owner,” Baal was the predominant god in Canaanite religion. He was the storm god who provided the rain necessary for the fertility of the land. The worship of Baal was widespread among the Canaanites with many local manifestations under various other titles, the Tyrians calling him Baal Melqart. The worship of Baal had infiltrated Israel long before the time of Ahab (Judg. 2:11, 13; 3:7; 10:6, 10; 1 Sam. 12:10). However, Ahab gave it official sanction in Samaria through building a temple for Baal (see 2 Kin. 3:2). As David had captured Jerusalem and his son Solomon had built a temple for the Lord there, so Omri established Samaria and his son Ahab built a temple for Baal there.

16:34 Hiel of Bethel built Jericho. The re-fortification of Jericho was forbidden by God, who had supernaturally destroyed it. But Joshua predicted that a man and his sons would violate God’s restriction (see note on Josh. 6:26). Two of Hiel’s sons died when they sought to assist him to fortify the city (see marginal note).

1 Kings 17

17:1 Elijah. His name means “the LORD is God.” The prophet Elijah’s ministry corresponded to his name: He was sent by God to confront Baalism and to declare to Israel that the Lord was God and there was no other. Tishbite. Elijah lived in a town called Tishbe, E of the Jordan River in the vicinity of the Jabbok River. not be dew nor rain. The autumn and spring rains and summer dew were necessities for the crops of Israel. The Lord had threatened to withhold these from the Land if His people turned from Him to serve other gods (Lev. 26:18, 19; Deut. 11:16, 17; 28:23, 24). Elijah had prayed for the drought (cf. James 5:17) and God answered. It lasted 3 years and 6 months according to James (5:17). The drought proved that Baal, the god of the rains and fertility, was impotent before the Lord.

17:3 Brook Cherith. Probably this was a seasonal brook that flowed during the rainy season but dried up when the weather turned hot. It was located E of the Jordan River.

17:6 ravens brought. God’s supernatural provision, much like the manna and quail during Israel’s wilderness wanderings (Ex. 16:13–36).

17:9 Zarephath. A town on the Mediterranean coast about 7 mi. S of Sidon. Elijah was sent to live there, in a territory controlled by Ahab’s father-in-law, Ethbaal. In this way, he showed the power of God in the very area where the impotent Baal was worshiped, as He provided miraculously for the widow in the famine (vv. 10–16).

17:23 your son lives. Canaanite myths claimed that Baal could revive the dead, but here it was the Lord, not Baal, who gave back the boy’s life. This conclusively demonstrated that the Lord was the only true God and Elijah was His prophet (v. 24).

17:24 a man of God. See note on 12:22. A man of God has a true word from God.

1 Kings 18

18:1 third year. Cf. James 5:17.

18:2 famine. This was to give Ahab opportunity to repent. He was the cause of national judgment in the famine. If he repented, rain would come.

18:3 Obadiah. His name means “servant of the LORD.” He was the manager of Ahab’s royal palace and a devout worshiper of the Lord, who had demonstrated his devotion to the Lord by protecting 100 of the Lord’s prophets from death by Jezebel (vv. 4, 13) which had put him on tenuous ground with Ahab.

18:12 the Spirit of the LORD will carry you. The servant had been asked to tell Ahab that Elijah was present to speak with him (vv. 7, 18), but he was afraid because Ahab was seeking Elijah so intensely. Since Elijah had disappeared from sight earlier (17:5), Obadiah was afraid that the Holy Spirit would carry Elijah away again (cf. 2 Kin. 2:16) and the irrational Ahab would kill him for the false report of Elijah’s presence.

18:17 troubler. Such was one who brought misfortune on a community by breaking an oath or by making a foolish one (Josh. 6:18; 7:25).

18:18 Baals. These were the local idols of Baal (cf. Judg. 2:11). The prophet boldly told Ahab that the calamity of drought and famine was traceable directly to his and his family’s patronage and practice of idolatry.

18:19 Mount Carmel. The Carmel range of mountains, rising to 1,800 ft. at its highest point, extends about 30 mi. to the SE from the shores of the Mediterranean Sea into the S of the Jezreel Valley. A series of rounded peaks and valleys, it became a symbol of beauty and fruitfulness because of its lush tree cover (Song 7:5; Is. 35:2). It is not known at exactly what point along this ridge the contest between Elijah and the prophets of Baal took place. The queen cared for 850 false prophets who were associated with her.

18:21 falter between two opinions. Lit. “limp along on or between two twigs.” Israel had not totally rejected the Lord, but was seeking to combine worship of Him with the worship of Baal. The issue posed by Elijah was that Israel had to choose who was God, the Lord or Baal, and then serve God wholeheartedly. Rather than decide by his message, Elijah sought a visible sign from heaven.

18:24 the God who answers by fire. Since Baal’s followers believed that he controlled the thunder, lightning, and storms, and the Lord’s followers declared the same (Pss. 18:14; 29:3–9; 104:3), this would prove to be a fair test to show who was God.

18:27 mocked. The myths surrounding Baal portrayed him as musing on actions to take, fighting a war, traveling, and even dying and coming back to life. Elijah’s sarcastic advice to the prophets of Baal played on these beliefs.

18:28 the blood gushed out. Self-laceration was practiced to rouse a god’s pity and response in the ancient world, but was prohibited by the OT law (Lev. 19:28; Deut. 14:1).

18:29 no…no…no. This 3-fold declaration emphasized the complete lack of response on the part of Baal. The fact that there was no response indicated Baal’s impotence and non-existence (Jer. 10:5).

18:31 twelve stones. The 12 stones represented the 12 tribes, since this contest had significance for both Judah and Israel. Although the tribes had been divided into two nations, they were still one people in the Lord’s plans, with the same covenants and a single destiny.

18:32 two seahs. This was about 4 gal. or a third of a bu. of seed.

18:36 the evening sacrifice. This sacrifice was offered around 3:00 p.m. (Ex. 29:38–41; Num. 28:3–8).

18:40 Seize the prophets. Taking advantage of the excited feelings of the people over the manifestation of Jehovah as the true God, Elijah called on them to seize the priestly imposters and fill the river with their blood, the river that was dried up by their idolatry. Brook Kishon. This river, which drains the Jezreel Valley from E to the NW, was in the valley N of Mt. Carmel. executed them. The killing of the 450 prophets of Baal (18:19) fulfilled the law’s demands that false prophets be executed (Deut. 13:1–5) and that those embracing idolatry or inciting others to practice it were worthy of death (Deut. 13:13–18; 17:2–7). Further, these deaths were just retribution for Jezebel’s killing of the Lord’s prophets (vv. 4, 13).

18:41 eat and drink. Elijah instructed Ahab to celebrate the end of the drought.

18:42 bowed down. Elijah’s actions expressed his and Israel’s humble submission to God. Elijah prayed for rain this time (cf. 17:1; James 5:17) and God again answered (cf. James 5:18). Since the Lord’s curse was lifted, the rains would be coming.

18:45 Jezreel. A town located in the tribal allotment of Issachar at the eastern end of the Jezreel Valley, N of Mt. Gilboa, about 55 mi. N of Jerusalem. Jezreel was Ahab’s winter capital (see 21:1), situated between 15 to 25 mi. E of the Carmel Range.

18:46 ran ahead. It was customary in the ancient Near East for kings to have runners before their chariots. The prophet showed Ahab his loyalty by rendering to him that service. Empowered by God, Elijah ran on foot ahead of Ahab’s chariot the 15 to 25 mi. from Mt. Carmel to Jezreel.

1 Kings 19

19:3 he saw. His hope shattered, Elijah fled as a prophet, broken by Jezebel’s threats (v. 2), her unrepentant Baalism, and her continuing power over Israel. Elijah expected Jezebel to surrender; when she did not capitulate, he became a discouraged man (vv. 4, 10, 14). Beersheba. A city located 100 mi. S of Jezreel (18:45, 46) in the Negev, it marked the southern boundary of the population of Judah.

19:4 broom tree. A desert bush that grew to a height of 10 ft. It had slender branches featuring small leaves and fragrant blossoms. take my life. Since Israelites believed that suicide was an affront to the Lord, it was not an option, whatever the distress. So Elijah asked the Lord for death (cf. Jon. 4:3, 8) because he viewed the situation as hopeless. Job (Job 6:8, 9), Moses (Num. 11:10–15), and Jeremiah (Jer. 20:14–18) had also reacted in similar fashion during their ministries.

19:6 cake…and…water. As at Cherith and Zarephath (17:6, 19), God provided food and drink for Elijah in the midst of his distress and the surrounding famine.

19:8 forty days. Elijah’s trip took over double the time it should have taken. Therefore, the period had symbolic meaning as well as showing literal time. As the people of Israel had a notable spiritual failure and so wandered 40 years in the wilderness (Num. 14:26–35), so a discouraged Elijah was to spend 40 days in the desert. As Moses had spent 40 days on the mountain without bread and water, sustained only by God as he awaited a new phase of service (Ex. 34:28), so Elijah was to spend 40 days depending on God’s enablement as he prepared for a new commission from the Lord. As Moses had seen the presence of God (Ex. 33:12–23), so Elijah experienced a manifestation of God. Horeb. An alternate name for Mt. Sinai, located about 200 mi. S of Beersheba.

19:10, 14 Elijah viewed the Israelites as rebels against the Mosaic Covenant, a rebellion that his ministry had been unable to arrest (see v. 3). Paul used this incident as an illustration in Rom. 11:3.

19:11 the LORD passed by. The 3 phenomena, wind, earthquake, and fire, announced the imminent arrival of the Lord (cf. Ex. 19:16–19; Ps. 18:7–15; Hab. 3:3–6). The Lord’s self-revelation to Elijah came in a faint, whispering voice (v. 12). The lesson for Elijah was that Almighty God was quietly, sometimes imperceptibly, doing His work in Israel (v. 18).

19:15 the Wilderness of Damascus. The Syrian Desert S and E of the city of Damascus, the city located to the NE of Israel.

19:15–17 The Lord instructed Elijah to anoint Hazael of Syria (see 2 Kin. 8:8), Jehu (see 2 Kin. 9:2), and Elisha (v. 19) for the purpose of commissioning them to destroy Baal worship in Israel. Through these 3 men, the Lord completed the execution of Baal worshipers that Elijah had begun. Actually, Elijah commissioned only the last of these 3 men directly—the other two were indirectly commissioned through Elisha. Elisha was involved in Hazael’s becoming Syria’s king (2 Kin. 8:7–14), and one of Elisha’s associates anointed Jehu (2 Kin. 9:1–3). By the time the last of these men died (2 Kin. 13:24), Baalism had been officially barred from Israel.

19:16 Abel Meholah. The hometown of Elisha was located in the Jordan Valley, 10 mi. S of Beth-Shanon, in the tribal allotment of Manasseh.

19:18 Paul used God’s response to Elijah as an illustration in Rom. 11:4. kissed him. Kissing the image or symbol of Baal was apparently a common act in worship (cf. Hos. 13:2).

19:19 Elisha. This name means “my God is salvation” and belonged to Elisha, the successor to Elijah (see 2 Kin. 2:9–15). Shaphat. Elisha’s father, whose name meant “he judges.” twelve yoke of oxen. It was a common practice for several teams of oxen, each with his own plow and driver, to work together in a row. After letting the others pass, Elijah threw his mantle around the last man, Elisha, thus designating him as his successor.

19:20 Go back again. Elijah instructed Elisha to go, but to keep in mind the solemn call of God and not to allow any earthly affection to detain his obedience.

19:21 slaughtered. The slaughter of the oxen was a farewell feast for family and friends, indicating that Elisha was making a decisive break. He followed Elijah and became his servant (lit. “aide,” the same term used for Joshua’s relationship with Moses in Ex. 24:13; 33:11). Just as Elijah resembled Moses, so Elisha resembled Joshua.

1 Kings 20

20:1 Ben-Hadad. This was likely Ben-Hadad II of Syria (see note on 15:18), who marched on the capital of Israel and demanded surrender by Ahab (vv. 2–6). thirty-two kings. These were probably rulers of client city-states in the land of Syria (see notes on 10:29).

20:9 I will do…I cannot do. Ahab was willing to give tribute to Ben-Hadad as his vassal (vv. 2–4), but he refused to allow the Syrian king to plunder his palace (vv. 5–8).

20:10, 11 Ben-Hadad boasted that his army would level the hill of Samaria to dust (v. 10). Ahab replied that Ben-Hadad should not boast of the outcome of the battle before it began (v. 11).

20:13 I will deliver it into your hand today. These were the words of assurance given before battles when the Lord was about to fight on Israel’s side (Josh. 6:2, 16; 8:1, 18; Judg. 7:2; 18:10; 1 Sam. 23:4; 24:4). Further, the victory would show Ahab that the Lord was in every respect the mighty God He claimed to be. Though the people and king of Israel had dishonored God, He would not utterly cast them off (vv. 14, 15).

20:17–21 The battle strategy was to send out the young leaders who could perhaps draw near to the Syrians without arousing too much alarm and then, at a given signal, initiate a charge joined by Ahab’s main striking force that would catch the drunken Syrians off guard and throw them into confusion. The glorious victory, won so easily and with such a small force, was granted so that Ahab and the people would know that God was sovereign.

20:22 the spring of the year. Spring was the usual time for battles in the ancient Near East (see note on 2 Sam. 11:1), and a prophet warned Ahab that Ben-Hadad would retaliate in the following year.

20:23 gods of the hills. The advisors of Ben-Hadad believed that Israel had won the previous battle because it occurred in mountainous terrain, the area they believed was ruled by Israel’s “gods.” They counseled Ben-Hadad to strengthen his army and fight Israel again, only on level ground (v. 25). Obviously, this attitude insulted Israel’s God, the Lord, who is sovereign over the whole earth (cf. 2 Kin. 19:16–19). That blasphemous depreciation of the Lord’s power meant certain defeat for the Syrians (v. 28).

20:26 Aphek. Though several towns in Israel bore the name Aphek, the one mentioned here probably lay about 3 mi. E of the Sea of Galilee, N of the Yarmuk River.

20:27 like two little flocks of goats. Compared to the massive herd of Arameans covering the land, Israel looked like two little goat flocks. Goats were never seen in large flocks or scattered like sheep; hence the description of the two compact, small divisions.

20:28 man of God. See note on 12:22.

20:30 inner chamber. Lit. “a room in a room,” a safe, well-hidden place.

20:31 sackcloth…and ropes. Sackcloth traditionally symbolized mourning and penitence. Ropes around the heads were symbols of surrender.

20:34 marketplaces. Lit. “streets, outside places.” Bazaars were set up in a foreign land (cf. Neh. 13:16), a lucrative market for Israelite goods.

20:35 sons of the prophets. An association of prophets that met and possibly lived together for study, encouragement, and service (see note on 1 Sam. 10:5).

20:35, 36 The prophet needed to be wounded as if in battle to carry out the drama. The refusal to do as the prophet said was wrong, as it was a withholding of necessary aid to a prophet of God in the discharge of his duty. It was severely punished as a warning to others (cf. 13:2–24).

20:39–43 The prophet illustrated that, just as a soldier pays dearly for losing a prisoner in war, Ahab will pay for letting Ben-Hadad, the idolatrous enemy of God, live.

20:39 a talent of silver. This was about 75 lbs. of silver, more than a common soldier could afford and for which debt he would face death.

20:40 your judgment. This “judicial parable” was designed to trap Ahab into announcing the punishment for his own crime (see 2 Sam. 12:1–12). Unknowingly, Ahab declared his own judgment (v. 42).

20:42 utter destruction. By declaring the battles to be holy war (vv. 13, 22, 28), the Lord had put Ben-Hadad and the Syrians under the ban, a reference to something belonging to the Lord and destined to be destroyed (Deut. 7:2; 20:16). By freeing Ben-Hadad, Ahab had disobeyed the law and would suffer the ban in place of Ben-Hadad.

20:43 sullen and displeased. Ahab was resentful and angry because of the Lord’s reaction to his actions (cf. 21:4).

1 Kings 21

21:1 Jezreel. See note on 18:45. Ahab had built a second palace in Jezreel, where he lived when not in the capital at Samaria.

21:2 Give me your vineyard. In Canaanite culture, since land was simply a commodity to be traded and sold for profit, Ahab’s offer to Naboth of an exchange of property or offer of purchase was a common transaction in the Near East.

21:3 The LORD forbid. Naboth’s words implied that trading or selling his property would be a disregard of the law and thus displeasing in God’s eyes (cf. 1 Sam. 24:6; 26:11; 2 Sam. 23:17). The reason was that the vineyard was his ancestral property. The Lord, the owner of all of the land of Israel, had forbidden Israelite families to surrender ownership of family lands permanently (Lev. 25:23–28; Num. 36:7–9). Out of loyalty to God, Naboth declined Ahab’s offer.

21:7 You now exercise authority over Israel! This statement can be taken as an exclamation or a question. Either way, Jezebel was sarcastically rebuking Ahab for not exercising absolute royal power in the matter.

21:8 she wrote letters. Written by the royal scribe, ancient letters were mainly in the form of a scroll sealed in clay or wax with the sender’s personal sign. The seal made the contents of the letters a royal mandate and implied that disobedience would certainly lead to some kind of punishment.

21:9 Proclaim a fast. To call an assembly for solemn fasting implied that a disaster threatened the people that could be averted only if they would humble themselves before the Lord and remove any person whose sin had brought God’s judgment upon them (cf. Judg. 20:26; 1 Sam. 7:5, 6; 2 Chr. 20:2–4).

21:10 two men. The Mosaic law required two witnesses in capital cases (Num. 35:30; Deut. 17:6; 19:5). scoundrels. Lit. “sons of Belial.” These were utterly wicked men. See note on 1 Sam. 2:12. blasphemed God and the king. The penalty for cursing God and the king was death (Ex. 22:28).

21:13 outside the city. They hypocritically climaxed their violent murder by killing the innocent Naboth in a place that was in accordance with the Mosaic law (Lev. 24:14; Num. 15:35, 36). He was stoned to death in the open fields and his sons were killed with him (2 Kin. 9:26), eliminating all possible heirs.

21:19 Elijah’s first announcement of judgment applied to Ahab personally. He said that the dogs would lick Ahab’s blood in the same place that Naboth died, outside the city of Jezreel. This prophecy was not fulfilled because of his repentance (vv. 27–29), but was partially fulfilled in the licking of Ahab’s blood by dogs at the pool in Samaria (22:37, 38).

21:21–24 Elijah’s second announcement of judgment applied to Ahab and his house. The judgment was virtually identical with one made to Jeroboam (14:10, 11) and similar to the one made to Baasha (16:3, 4).

21:23 concerning Jezebel. Jezebel was singled out for judgment because of her initiative in driving Ahab in the promotion of Baalism (v. 25). Elijah’s prophecy concerning her was literally fulfilled in 2 Kin. 9:10, 30–37.

21:27 tore his clothes. The tearing of garments was a common expression of grief, terror, or repentance in the face of great personal or national calamity (Num. 14:6; Josh. 7:6; Judg. 11:35; 2 Sam. 1:2; 3:31).

21:29 days of his son. Since Ahab had truly humbled himself before the Lord, he did not see the disaster forecast for him (v. 19). Instead, God postponed it until the reign of his son, Joram, ca. 852–841 B.C. (2 Kin. 9:25, 26). Joram died in the field of Naboth (cf. v. 19).

1 Kings 22

22:1 three years. Israel had peace for 3 years following the two years of war with Syria described in 20:1–34. During this peace, Ben-Hadad, Ahab, and 10 other kings formed a coalition to repel an Assyrian invasion. Assyrian records described the major battle fought at Qarqar on the Orontes River in 853 B.C. Though Assyria claimed victory, later events show that they were stopped from further advance southward at that time. With the Assyrian threat neutralized, Ahab turned his attention to the unfinished conflict with Syria.

22:2 Jehoshaphat. The king of Judah , ca. 873–848, whose reign is described in vv. 41–50. See notes on 2 Chr. 17:1—21:3.

22:3 Ramoth in Gilead. Ramoth was a Levitical city E of the Jordan River in Gilead, on the N border of Gad the home of Jephthah (Judg. 11:34) and a key administrative center in Solomon’s kingdom (4:13). It seems to have been one of the cities that Ben-Hadad should have returned to Israel (20:34).

22:5 inquire for the word of the LORD. Jehoshaphat was willing to help Ahab fight Syria (v. 4), but reminded Ahab of the need to seek the will of the Lord before going into battle (cf. 1 Sam. 23:1–5, 9–13; 2 Sam. 2:1; 5:19–25; 2 Kin. 3:11–20).

22:6 prophets. These 400 prophets of Ahab were not true prophets of the Lord. They worshiped at Bethel in the golden-calf center set up by Jeroboam (12:28, 29) and were supported by Ahab, whose religious policy also permitted Baal worship. Their words were designed to please Ahab (v. 8), so they refused to begin with the authoritative “thus says the LORD” and did not use the covenant name for Israel’s God, “LORD.”

22:7 a prophet of the LORD. Jehoshaphat recognized that the 400 prophets were not true prophets of the Lord, and wished to hear from a true prophet.

22:8 Micaiah. His name means “Who is like the LORD?”

22:10 throne. A portable, high-backed chair made of wood with arm rests and separate foot stool.

22:11 Zedekiah. He was the spokesman for the false prophets. In contrast to v. 6, he used the introductory formula and God’s covenant name.

22:15 Go and prosper. Micaiah sarcastically repeated the message of the false prophets as he had been encouraged to do (v. 13). Ahab clearly sensed the sarcasm and demanded that Micaiah tell him the truth (v. 16).

22:17 sheep that have no shepherd. The image of the king as a shepherd and his people as the sheep was a familiar one (Num. 27:16, 17; Zech. 13:7). Micaiah’s point was that Israel’s shepherd, King Ahab, would be killed and his army scattered.

22:22 a lying spirit. This must be Satan, whom the Lord allowed to speak through 400 demons who indwelt the 400 false prophets.

22:24 struck…on the cheek. This was a rebuke by the leader of the false prophets (v. 6) for the perceived insolence of Micaiah and his claim to truly speak for God. It was followed by a sarcastic question asking if the prophet could tell which direction the spirit in Zedekiah had gone.

22:28 If you ever return. In accordance with Deut. 18:21, 22, Micaiah declared to Ahab that if he lived to return from the battle, then he had uttered a false prophecy.

22:30 disguise myself. Rejecting the prophecy, but fearing it also, Ahab decided not to wear his official robe, but the clothes of an ordinary soldier.

22:31 only with the king of Israel. The very Syrian king, Ben-Hadad, whose life Ahab had spared (20:34), ungratefully singled him out for death.

22:32 Jehoshaphat cried out. According to 2 Chr. 18:31, this was a prayer for the Lord’s deliverance. Jehoshaphat’s cry showed the Syrians that he was not Ahab.

22:34 at random. The Syrian bowman shot at an Israelite soldier, not knowing that it was the disguised Ahab. The arrow found a small groove between the breastplate and the flexible scale armor that covered the lower abdomen and thighs. Instantly, Ahab slumped in his chariot, mortally wounded in the stomach and bleeding to death.

22:38 while the harlots bathed. The Heb. text may read “where” or “while.” In either case, the point is the same: Ahab, the spiritual harlot (i.e., idolater), was associated with the physical harlots at his death. according to the word of the LORD. Ahab’s death fulfilled the prophecies spoken by Elijah (21:19) and Micaiah (v. 17).

22:39 the ivory house. Ahab’s palace at Samaria had internal walled panels that were made of inlaid ivory, indicative of his kingdom’s economic prosperity. cities that he built. Archeological excavations show that Ahab strengthened the fortifications of Samaria, Megiddo, and Hazor.

22:41 fourth year. A reference to the beginning of Jehoshaphat’s reign, after being co-regent with his father Asa, in 870 B.C.

22:42 twenty-five years. 873–848 B.C.

22:43 doing what was right. Jehoshaphat faithfully followed in his father Asa’s footsteps, doing what pleased the Lord. His only major fault, like that of his father, was his failure to close down the high places.

22:44 made peace. In 2 Chr. 19:2, Jehu the prophet rebuked Jehoshaphat for this alliance.

22:45 made war. See 2 Kin. 3:7–27; 2 Chr. 17:11; 20:1–30.

22:47–49 Jehoshaphat controlled Edom, which gave him access to Ezion Geber. He sought to emulate Solomon’s fleet and wealth (9:26–28), but was unsuccessful. According to 2 Chr. 20:36, 37, the Lord destroyed his fleet because of Jehoshaphat’s alliance to build it with Ahaziah, king of Israel. First Kings 22:49 apparently refers to a subsequent attempt by Ahaziah to continue the joint venture after the disaster.

22:51-2 Kin. 1:18 Ahaziah…two years. 853–852 B.C.

22:53 he served Baal. Ahaziah continued the official promotion of Baal worship (cf. 16:31, 32). First Kings ends at this point in the middle of Ahaziah’s reign which is picked up in 2 Kin. 1:1–18. The explanation for this unusual break is found in Introduction: Title.

1 Kings 1

1:1 a 1 Chr. 23:1

1:1 1 Seventy years

1:2 2 Or serve

1:3 b 1 Kin. 2:17

1:3 c Josh. 19:18; 1 Sam. 28:4

1:5 d 2 Sam. 3:4

1:5 e 2 Sam. 15:1

1:5 3 The fourth son

1:5 4 Lit. reign

1:6 f 2 Sam. 3:3, 4; 1 Chr. 3:2

1:6 5 Lit. pained

1:7 g 1 Chr. 11:6

1:7 h 2 Sam. 20:25

1:7 i 1 Kin. 2:22, 28

1:8 j 1 Kin. 2:35

1:8 k 1 Kin. 2:25; 2 Sam. 8:18

1:8 l 2 Sam. 12:1

1:8 m 1 Kin. 4:18

1:8 n 2 Sam. 23:8

1:9 o Josh. 15:7; 18:16; 2 Sam. 17:17

1:9 6 Lit. Serpent

1:9 7 A spring south of Jerusalem in the Kidron Valley

1:10 p 2 Sam. 12:24

1:11 q 2 Sam. 3:4

1:13 r 1 Kin. 1:30; 1 Chr. 22:9–13

1:17 s 1 Kin. 1:13, 30

1:19 t 1 Kin. 1:7–9, 25

1:21 u Deut. 31:16; 2 Sam. 7:12; 1 Kin. 2:10

1:25 v 1 Kin. 1:9, 19

1:25 w 1 Sam. 10:24

1:25 8 Lit. Let King Adonijah live

1:29 x 2 Sam. 4:9; 12:5

1:30 y 1 Kin. 1:13, 17

1:31 z Neh. 2:3; Dan. 2:4; 3:9

1:33 a 2 Sam. 20:6

1:33 b Esth. 6:8

1:33 c 2 Chr. 32:30; 33:14

1:33 9 A spring east of Jerusalem in the Kidron Valley

1:34 d 1 Sam. 10:1; 16:3, 12; 2 Sam. 2:4; 5:3; 1 Kin. 19:16; 2 Kin. 9:3; 11:12; 1 Chr. 29:22

1:34 e 2 Sam. 15:10; 2 Kin. 9:13; 11:14

1:34 10 Lit. Let King Solomon live

1:36 f Jer. 28:6

1:37 g Josh. 1:5, 17; 1 Sam. 20:13

1:37 h 1 Kin. 1:47

1:38 i 2 Sam. 8:18; 23:20–23

1:38 j 2 Sam. 20:7; 1 Chr. 18:17

1:39 k Ex. 30:23, 25, 32; Ps. 89:20

1:39 l 1 Chr. 29:22

1:39 m 1 Sam. 10:24

1:39 11 Lit. Let King Solomon live

1:42 n 2 Sam. 17:17, 20

1:42 o 2 Sam. 18:27

1:46 p 1 Kin. 2:12; 1 Chr. 29:23

1:47 q 1 Kin. 1:37

1:47 r Gen. 47:31

1:48 s 1 Kin. 3:6; (Ps. 132:11, 12)

1:48 t 2 Sam. 7:12

1:50 u Ex. 27:2; 30:10; 1 Kin. 2:28

1:52 v 1 Sam. 14:45; 2 Sam. 14:11; Acts 27:34

1 Kings 2

2:1 a Gen. 47:29; Deut. 31:14

2:1 1 commanded

2:2 b Josh. 23:14

2:2 c Deut. 31:7, 23; 1 Chr. 22:13

2:3 d (Deut. 29:9; Josh. 1:7); 1 Chr. 22:12, 13

2:4 e 2 Sam. 7:25

2:4 f (Ps. 132:12)

2:4 g 2 Kin. 20:3

2:4 h 2 Sam. 7:12, 13; 1 Kin. 8:25

2:5 i 2 Sam. 3:39; 18:5, 12, 14

2:5 j 2 Sam. 3:27; 1 Kin. 2:32

2:5 k 2 Sam. 20:10

2:6 l 1 Kin. 2:9; Prov. 20:26

2:7 m 2 Sam. 19:31–39

2:7 n 2 Sam. 9:7, 10; 19:28

2:7 o 2 Sam. 17:17–29

2:8 p 2 Sam. 16:5–13

2:8 q 2 Sam. 19:18

2:8 r 2 Sam. 19:23

2:9 s Ex. 20:7; Job 9:28

2:9 t Gen. 42:38; 44:31

2:10 u 1 Kin. 1:21; Acts 2:29; 13:36

2:10 v 2 Sam. 5:7; 1 Kin. 3:1

2:10 2 Died and joined his ancestors

2:11 w 2 Sam. 5:4, 5; 1 Chr. 3:4; 29:26, 27

2:12 x 1 Kin. 1:46; 1 Chr. 29:23

2:12 y 1 Kin. 2:46; 2 Chr. 1:1

2:13 z 1 Sam. 16:4, 5

2:15 a 1 Kin. 1:11, 18

2:15 b 1 Chr. 22:9, 10; 28:5–7; (Dan. 2:21)

2:16 3 Lit. turn away the face

2:17 c 1 Kin. 1:3, 4

2:19 d (Ex. 20:12)

2:19 e Ps. 45:9

2:20 4 Lit. turn away the face

2:22 f 1 Kin. 1:6; 2:15; 1 Chr. 3:2, 5

2:22 g 1 Kin. 1:7

2:23 h Ruth 1:17

2:24 i 2 Sam. 7:11, 13; 1 Chr. 22:10

2:24 5 Royal dynasty

2:25 j 2 Sam. 8:18; 1 Kin. 4:4

2:26 k Josh. 21:18; Jer. 1:1

2:26 l 1 Sam. 22:23; 23:6; 2 Sam. 15:14, 29

2:26 6 Lit. you are a man of death

2:27 m 1 Sam. 2:31–35

2:28 n 1 Kin. 1:7

2:28 o 1 Kin. 1:50

2:29 p 1 Kin. 2:5, 6

2:30 q (Ex. 21:14)

2:31 r (Ex. 21:14)

2:31 s (Num. 35:33; Deut. 19:13; 21:8, 9)

2:32 t (Gen. 9:6); Judg. 9:24, 57

2:32 u 2 Chr. 21:13, 14

2:32 v 2 Sam. 3:27

2:32 w 2 Sam. 20:9, 10

2:32 7 Or bloodshed

2:33 x 2 Sam. 3:29

2:33 y (Prov. 25:5)

2:35 z 1 Sam. 2:35; 1 Kin. 4:4; 1 Chr. 6:53; 24:3; 29:22

2:35 a 1 Kin. 2:27

2:36 b 2 Sam. 16:5–13; 1 Kin. 2:8

2:37 c 2 Sam. 15:23; 2 Kin. 23:6; John 18:1

2:37 d Lev. 20:9; Josh. 2:19; 2 Sam. 1:16; Ezek. 18:13

2:37 8 Or bloodshed

2:39 e 1 Sam. 27:2

2:44 f 2 Sam. 16:5–13

2:44 g 1 Sam. 25:39; 2 Kin. 11:1, 12–16; Ps. 7:16; Ezek. 17:19

2:45 h 2 Sam. 7:13; (Prov. 25:5)

2:46 i 1 Kin. 2:12; 2 Chr. 1:1

1 Kings 3

3:1 a 1 Kin. 7:8; 9:24

3:1 b 2 Sam. 5:7

3:1 c 1 Kin. 7:1

3:1 d 1 Kin. 6

3:1 e 1 Kin. 9:15, 19

3:1 1 an alliance

3:2 f (Deut. 12:2–5, 13, 14); 1 Kin. 11:7; 22:43

3:3 g (Rom. 8:28)

3:3 h (1 Kin. 3:6, 14)

3:4 i 1 Kin. 9:2; 2 Chr. 1:3

3:4 j 1 Chr. 16:39; 21:29

3:5 k 1 Kin. 9:2; 11:9; 2 Chr. 1:7

3:5 l Num. 12:6; Matt. 1:20; 2:13

3:6 m 2 Chr. 1:8

3:6 n 1 Kin. 2:4; 9:4; 2 Kin. 20:3

3:6 o 2 Sam. 7:8–17; 1 Kin. 1:48

3:7 p 1 Chr. 22:5; Jer. 1:6, 7

3:7 q Num. 27:17; 2 Sam. 5:2

3:8 r (Ex. 19:6; Deut. 7:6)

3:8 s Gen. 13:6; 15:5; 22:17

3:9 t 2 Chr. 1:10; (James 1:5)

3:9 u Ps. 72:1, 2

3:9 v 2 Sam. 14:17; Is. 7:15; (Heb. 5:14)

3:9 2 Lit. hearing

3:11 w (James 4:3)

3:12 x (1 John 5:14, 15)

3:12 y 1 Kin. 4:29–31; 5:12; 10:24; Eccl. 1:16

3:13 z (Matt. 6:33; Eph. 3:20)

3:13 a 1 Kin. 4:21, 24; 10:23; 1 Chr. 29:12

3:14 b (1 Kin. 6:12)

3:14 c 1 Kin. 15:5

3:14 d Ps. 91:16; Prov. 3:2

3:14 3 prolong

3:15 e Gen. 41:7

3:15 f Gen. 40:20; 1 Kin. 8:65; Esth. 1:3; Dan. 5:1; Mark 6:21

3:16 g Num. 27:2

3:18 4 Lit. no stranger

3:26 h Gen. 43:30; Is. 49:15; Jer. 31:20; Hos. 11:8

3:28 i 1 Kin. 3:9, 11, 12; 2 Chr. 1:12; Dan. 1:17; (Col. 2:2, 3)

1 Kings 4

4:3 a 2 Sam. 8:16; 20:24

4:3 1 secretaries

4:4 b 1 Kin. 2:35

4:4 c 1 Kin. 2:27

4:5 d 1 Kin. 4:7

4:5 e 2 Sam. 8:18; 20:26

4:5 f 2 Sam. 15:37; 16:16; 1 Chr. 27:33

4:6 g 1 Kin. 5:14

4:8 2 Lit. Son of Hur

4:9 3 Lit. Son of Deker

4:10 4 Lit. Son of Hesed

4:11 5 Lit. Son of Abinadab

4:13 h Num. 32:41; 1 Chr. 2:22

4:13 i Deut. 3:4

4:13 6 Lit. Son of Geber

4:15 j 2 Sam. 15:27

4:16 k 2 Sam. 15:32; 1 Chr. 27:33

4:18 l 1 Kin. 1:8

4:19 m Deut. 3:8–10

4:20 n Gen. 22:17; 32:12; 1 Kin. 3:8; (Prov. 14:28)

4:20 o Ps. 72:3, 7; Mic. 4:4

4:21 p Ex. 34:24; 2 Chr. 9:26; Ps. 72:8

4:21 q Gen. 15:18; Josh. 1:4

4:21 r Ps. 68:29

4:21 7 The Euphrates

4:22 s Neh. 5:18

4:22 8 Lit. bread

4:22 9 Each about 5 bushels

4:24 t Ps. 72:11

4:24 u 1 Kin. 5:4; 1 Chr. 22:9

4:24 10 The Euphrates

4:25 v (Jer. 23:6)

4:25 w (Mic. 4:4; Zech. 3:10)

4:25 x Judg. 20:1

4:25 11 lived in safety

4:26 y 1 Kin. 10:26; 2 Chr. 1:14

4:26 z (Deut. 17:16)

4:26 12 So with MT, most other authorities; some LXX mss. four thousand; cf. 2 Chr. 9:25

4:27 a 1 Kin. 4:7

4:29 b 1 Kin. 3:12

4:30 c Gen. 25:6

4:30 d Is. 19:11, 12; Acts 7:22

4:31 e 1 Kin. 3:12

4:31 f 1 Chr. 15:19; Ps. 89:title

4:31 g 1 Chr. 2:6; Ps. 88:title

4:32 h Prov. 1:1; 10:1; 25:1; Eccl. 12:9

4:32 i Song 1:1

4:34 j 1 Kin. 10:1; 2 Chr. 9:1, 23

1 Kings 5

5:1 a 1 Kin. 5:10, 18; 2 Chr. 2:3

5:1 b 2 Sam. 5:11; 1 Chr. 14:1

5:2 c 2 Chr. 2:3

5:3 d 1 Chr. 28:2, 3

5:3 e 1 Chr. 22:8; 28:3

5:3 1 Lit. them

5:4 f 1 Kin. 4:24; 1 Chr. 22:9

5:4 2 peace

5:4 3 misfortune

5:5 g 2 Chr. 2:4

5:5 h 2 Sam. 7:12, 13; 1 Kin. 6:38; 1 Chr. 17:12; 22:10; 28:6; 2 Chr. 6:2

5:5 4 Lit. I am saying

5:6 i 2 Chr. 2:8, 10

5:9 j Ezra 3:7

5:9 k Ezek. 27:17; Acts 12:20

5:11 l 2 Chr. 2:10

5:11 5 Each about 5 bushels

5:11 6 So with MT, Tg., Vg.; LXX, Syr. twenty thousand kors

5:12 m 1 Kin. 3:12

5:14 n 1 Kin. 12:18

5:15 o 1 Kin. 9:20–22; 2 Chr. 2:17, 18

5:16 p 1 Kin. 9:23

5:16 7 So with MT, Tg., Vg.; LXX six hundred

5:17 q 1 Kin. 6:7; 1 Chr. 22:2

5:17 8 Lit. house

5:18 9 Lit. house

1 Kings 6

6:1 a 2 Chr. 3:1, 2

6:1 b Acts 7:47

6:1 1 So with MT, Tg., Vg.; LXX fortieth

6:1 2 Or Ayyar, April or May

6:2 c Ezek. 41:1

6:3 3 Heb. heykal; here the main room of the temple; elsewhere called the holy place, Ex. 26:33; Ezek. 41:1

6:3 4 About 30 feet

6:3 5 Lit. it

6:3 6 About 15 feet

6:4 d Ezek. 40:16; 41:16

6:5 e Ezek. 41:6

6:5 f 1 Kin. 6:16, 19–21, 31

6:5 7 Lit. house

6:5 8 Heb. debir; here the inner room of the temple; elsewhere called the Most Holy Place, v. 16

6:6 9 Lit. house

6:7 g Ex. 20:25; Deut. 27:5, 6

6:8 10 So with MT, Vg.; LXX upper story; Tg. ground story

6:9 h 1 Kin. 6:14, 38

6:9 11 Lit. house

6:12 i 1 Kin. 2:4; 9:4

6:12 j (2 Sam. 7:13; 1 Chr. 22:10)

6:12 12 Lit. house

6:12 13 promise

6:13 k Ex. 25:8; Lev. 26:11; (2 Cor. 6:16; Rev. 21:3)

6:13 l (Deut. 31:6)

6:16 m Ex. 26:33; Lev. 16:2; 1 Kin. 8:6; 2 Chr. 3:8; Ezek. 45:3; Heb. 9:3

6:19 14 The Most Holy Place

6:22 n Ex. 30:1, 3, 6

6:23 o Ex. 37:7–9; 2 Chr. 3:10–12

6:27 p Ex. 25:20; 37:9; 1 Kin. 8:7; 2 Chr. 5:8

6:27 15 Lit. house

6:29 q Ex. 36:8, 35

6:31 16 Or five-sided

6:33 17 temple

6:33 18 Or four-sided

6:34 r Ezek. 41:23–25

6:36 s 1 Kin. 7:12; Jer. 36:10

6:37 t 1 Kin. 6:1

6:37 19 Or Ayyar, April or May

6:38 u 2 Sam. 7:13; 1 Kin. 5:5; 6:1; 8:19

6:38 20 Or Heshvan, October or November

1 Kings 7

7:1 a 1 Kin. 3:1; 9:10; 2 Chr. 8:1

7:2 b 1 Kin. 10:17, 21; 2 Chr. 9:16

7:2 1 About 150 feet

7:2 2 About 75 feet

7:7 3 Lit. floor of the upper level

7:8 c 1 Kin. 3:1; 9:24; 11:1; 2 Chr. 8:11

7:12 d 1 Kin. 6:36

7:12 e John 10:23; Acts 3:11

7:13 4 Heb. Hiram; cf. 2 Chr. 2:13, 14

7:14 f 2 Chr. 2:14

7:14 g 2 Chr. 4:16

7:14 h Ex. 31:3; 36:1

7:15 i 2 Kin. 25:17; 2 Chr. 3:15; 4:12; Jer. 52:21

7:15 5 fashioned

7:20 j 2 Chr. 3:16; 4:13; Jer. 52:23

7:21 k 2 Chr. 3:17

7:21 6 Lit. He Shall Establish

7:21 7 Lit. In It Is Strength

7:23 l 2 Kin. 25:13; 2 Chr. 4:2; Jer. 52:17

7:24 m 2 Chr. 4:3

7:25 n 2 Chr. 4:4, 5; Jer. 52:20

7:26 8 About 12,000 gallons; three thousand, 2 Chr. 4:5

7:27 9 Or stands

7:37 10 one

7:38 o Ex. 30:18; 2 Chr. 4:6

7:38 11 About 240 gallons

7:40 p 2 Chr. 4:11—5:1

7:40 12 Heb. Hiram; cf. 2 Chr. 2:13, 14

7:41 q 1 Kin. 7:17, 18

7:42 r 1 Kin. 7:20

7:45 s Ex. 27:3; 2 Chr. 4:16

7:45 13 Heb. Hiram; cf. 2 Chr. 2:13, 14

7:46 t 2 Chr. 4:17

7:46 u Gen. 33:17; Josh. 13:27

7:46 v Josh. 3:16

7:47 w 1 Chr. 22:3, 14

7:48 x Ex. 37:25, 26; 2 Chr. 4:8

7:48 y Ex. 37:10, 11

7:48 z Lev. 24:5–8

7:50 14 firepans

7:51 a 2 Sam. 8:11; 1 Chr. 18:11; 2 Chr. 5:1

1 Kings 8

8:1 a Num. 1:4; 7:2; 2 Chr. 5:2–14

8:1 b 2 Sam. 6:12–17; 1 Chr. 15:25–29

8:1 c 2 Sam. 5:7; 6:12, 16

8:2 d Lev. 23:34; 1 Kin. 8:65; 2 Chr. 7:8–10

8:2 1 Or Tishri, September or October

8:3 e Num. 4:15; 7:9; Deut. 31:9; Josh. 3:3, 6

8:4 f 1 Kin. 3:4; 2 Chr. 1:3

8:4 2 tent

8:5 g 2 Sam. 6:13; 2 Chr. 1:6

8:6 h 2 Sam. 6:17

8:6 i Ex. 26:33, 34; 1 Kin. 6:19

8:6 j 1 Kin. 6:27

8:8 k Ex. 25:13–15; 37:4, 5

8:8 3 heads

8:9 l Ex. 25:21; Deut. 10:2

8:9 m Ex. 25:16; Deut. 10:5; Heb. 9:4

8:9 n Ex. 24:7, 8; 40:20; Deut. 4:13

8:9 o Ex. 34:27, 28

8:10 p Ex. 40:34, 35; 2 Chr. 7:1, 2

8:11 q 2 Chr. 7:1, 2

8:12 r 2 Chr. 6:1

8:12 s Lev. 16:2; Ps. 18:11; 97:2

8:13 t 2 Sam. 7:13

8:13 u (Ex. 15:17); Ps. 132:14

8:14 v 2 Sam. 6:18; 1 Kin. 8:55

8:15 w 1 Chr. 29:10, 20; Neh. 9:5; Luke 1:68

8:15 x 2 Sam. 7:2, 12, 13, 25; 1 Chr. 22:10

8:16 y Deut. 12:5; 1 Kin. 8:29

8:16 z 1 Sam. 16:1; 2 Sam. 7:8; 1 Chr. 28:4

8:17 a 2 Sam. 7:2, 3; 1 Chr. 17:1, 2

8:17 4 Lit. house, and so in vv. 18–20

8:18 b 2 Chr. 6:8, 9

8:19 c 2 Sam. 7:5, 12, 13; 1 Kin. 5:3, 5; 6:38; 1 Chr. 17:11, 12; 22:8–10; 2 Chr. 6:2

8:20 d 1 Chr. 28:5, 6

8:20 5 risen in the place of

8:21 e Deut. 31:26; 1 Kin. 8:9

8:22 f 1 Kin. 8:54; 2 Chr. 6:12

8:22 g Ex. 9:33; Ezra 9:5

8:23 h Ex. 15:11; 2 Sam. 7:22

8:23 i (Deut. 7:9; Neh. 1:5; Dan. 9:4)

8:23 j (Gen. 17:1; 1 Kin. 3:6); 2 Kin. 20:3

8:25 k 2 Sam. 7:12, 16; 1 Kin. 2:4; 9:5

8:26 l 2 Sam. 7:25

8:27 m (2 Chr. 2:6; Is. 66:1; Acts 7:49; 17:24)

8:27 n 2 Cor. 12:2

8:29 o Deut. 12:11

8:29 p 1 Kin. 9:3; 2 Chr. 7:15

8:29 q Dan. 6:10

8:29 6 Lit. house

8:30 r Neh. 1:6

8:31 s Ex. 22:8–11

8:32 t Deut. 25:1

8:33 u Lev. 26:17; Deut. 28:25

8:33 v Lev. 26:39, 40

8:34 w (Lev. 26:40–42; Deut. 30:1–3)

8:35 x Lev. 26:19; Deut. 28:23

8:36 y Ps. 25:4; 27:11; 94:12

8:36 z 1 Sam. 12:23

8:37 a Lev. 26:16, 25, 26; Deut. 28:21, 22, 27, 38, 42, 52

8:37 7 Lit. gates

8:39 b (1 Sam. 16:7; 1 Chr. 28:9; Jer. 17:10); Acts 1:24

8:40 c (Ps. 130:4)

8:42 d Ex. 13:3; Deut. 3:24

8:43 e (Ex. 9:16; 1 Sam. 17:46; 2 Kin. 19:19)

8:43 f Ps. 102:15

8:45 8 justice

8:46 g 2 Chr. 6:36; Ps. 130:3; Prov. 20:9; Eccl. 7:20; (Rom. 3:23; 1 John 1:8, 10)

8:46 h Lev. 26:34, 44; Deut. 28:36, 64; 2 Kin. 17:6, 18; 25:21

8:47 i (Lev. 26:40–42); Neh. 9:2

8:47 j Ezra 9:6, 7; Neh. 1:6; Ps. 106:6; Dan. 9:5

8:47 9 Lit. bring back to their heart

8:48 k Jer. 29:12–14

8:48 l Dan. 6:10; Jon. 2:4

8:49 10 justice

8:50 m (2 Chr. 30:9); Ezra 7:6; Ps. 106:46; Acts 7:10

8:51 n Ex. 32:11, 12; Deut. 9:26–29; Neh. 1:10; (Rom. 11:28, 29)

8:51 o Deut. 4:20; Jer. 11:4

8:52 p 1 Kin. 8:29

8:53 q Ex. 19:5, 6

8:54 r 2 Chr. 7:1

8:55 s Num. 6:23–26; 2 Sam. 6:18; 1 Kin. 8:14

8:56 t 1 Chr. 22:18

8:56 u Deut. 12:10; Josh. 21:45; 23:14

8:56 11 peace

8:57 v Deut. 31:6; Josh. 1:5; 1 Sam. 12:22; (Rom. 8:31–37); Heb. 13:5

8:58 w Ps. 119:36; Jer. 31:33

8:60 x Josh. 4:24; 1 Sam. 17:46; 1 Kin. 8:43; 2 Kin. 19:19

8:60 y Deut. 4:35, 39; 1 Kin. 18:39; (Jer. 10:10–12)

8:61 z Deut. 18:13; 1 Kin. 11:4; 15:3, 14; 2 Kin. 20:3

8:61 12 Lit. at peace with

8:62 a 2 Chr. 7:4–10

8:64 b 2 Chr. 7:7

8:64 c 2 Chr. 4:1

8:65 d Lev. 23:34; 1 Kin. 8:2

8:65 e Num. 34:8; Josh. 13:5; Judg. 3:3; 2 Kin. 14:25

8:65 f Gen. 15:18; Ex. 23:31; Num. 34:5

8:65 g 2 Chr. 7:8

8:66 h 2 Chr. 7:9

8:66 13 thanked

1 Kings 9

9:1 a 2 Chr. 7:11

9:1 b 1 Kin. 7:1

9:1 c 2 Chr. 8:6

9:2 d 1 Kin. 3:5; 11:9; 2 Chr. 1:7

9:3 e 2 Kin. 20:5; Ps. 10:17

9:3 f 1 Kin. 8:29

9:3 g Deut. 11:12

9:4 h Gen. 17:1

9:4 i 1 Kin. 11:4, 6; 15:5

9:4 j 1 Kin. 8:61

9:5 k 2 Sam. 7:12, 16; 1 Kin. 2:4; 6:12; 8:25; 1 Chr. 22:10; Matt. 1:6; 25:31

9:6 l 2 Sam. 7:14–16; 2 Chr. 7:19, 20; Ps. 89:30

9:6 1 turn back

9:7 m (Lev. 18:24–29); Deut. 4:26; 2 Kin. 17:23; 25:21

9:7 n (Jer. 7:4–14)

9:7 o Deut. 28:37; Ps. 44:14; Jer. 24:9

9:7 2 destroy

9:8 p 2 Chr. 7:21

9:8 q (Deut. 29:24–26); Jer. 22:8, 9

9:9 r (Deut. 29:25–28)

9:10 s 1 Kin. 6:37, 38; 7:1; 2 Chr. 8:1

9:11 t 1 Kin. 5:1

9:13 u Josh. 19:27

9:13 3 Lit. Good for Nothing

9:15 v 1 Kin. 5:13

9:15 w 2 Sam. 5:9; 1 Kin. 9:24

9:15 x Josh. 11:1; 19:36

9:15 y Josh. 17:11

9:15 z Josh. 16:10

9:15 4 Lit. The Landfill

9:16 a Josh. 16:10; Judg. 1:29

9:17 b Josh. 10:10; 16:3; 21:22; 2 Chr. 8:5

9:18 c Josh. 19:44; 2 Chr. 8:4

9:19 d 1 Kin. 10:26; 2 Chr. 1:14

9:19 e 1 Kin. 4:26

9:19 f 1 Kin. 9:1

9:20 g 2 Chr. 8:7

9:21 h Judg. 1:21–36; 3:1

9:21 i Josh. 15:63; 17:12, 13

9:21 j Judg. 1:28, 35

9:21 k Ezra 2:55, 58; Neh. 7:57

9:22 l (Lev. 25:39)

9:23 m 2 Chr. 8:10

9:24 n 1 Kin. 3:1

9:24 o 1 Kin. 7:8

9:24 p 2 Sam. 5:9; 1 Kin. 11:27; 2 Chr. 32:5

9:24 5 Lit. he; cf. 2 Chr. 8:11

9:25 q Ex. 23:14–17; Deut. 16:16; 2 Chr. 8:12, 13

9:26 r 2 Chr. 8:17, 18

9:26 s Num. 33:35; Deut. 2:8; 1 Kin. 22:48

9:26 6 Heb. Eloth

9:27 t 1 Kin. 5:6, 9; 10:11

9:28 u Job 22:24

1 Kings 10

10:1 a 2 Chr. 9:1; Matt. 12:42; Luke 11:31

10:1 b Judg. 14:12; Ps. 49:4; Prov. 1:6

10:2 1 company

10:3 2 too

10:5 c 1 Chr. 26:16; 2 Chr. 9:4

10:8 d Prov. 8:34

10:9 e 1 Kin. 5:7

10:9 f 2 Sam. 22:20

10:9 g 2 Sam. 8:15; Ps. 72:2; (Prov. 8:15)

10:10 h Ps. 72:10, 15

10:11 i 1 Kin. 9:27, 28; Job 22:24

10:11 3 algum, 2 Chr. 9:10, 11

10:12 j 2 Chr. 9:11

10:12 k 2 Chr. 9:10

10:12 4 Or supports

10:15 l 2 Chr. 1:16

10:15 m 2 Chr. 9:24; Ps. 72:10

10:17 n 1 Kin. 14:26

10:17 o 1 Kin. 7:2

10:18 p 1 Kin. 10:22; 2 Chr. 9:17; Ps. 45:8

10:21 q 2 Chr. 9:20

10:22 r Gen. 10:4; 2 Chr. 20:36

10:22 s 1 Kin. 9:26–28; 22:48; Ps. 72:10

10:22 5 Lit. ships of Tarshish, deep-sea vessels

10:22 6 Or peacocks

10:23 t 1 Kin. 3:12, 13; 4:30; 2 Chr. 1:12

10:26 u 1 Kin. 4:26; 2 Chr. 1:14; 9:25

10:26 v (Deut. 17:16); 1 Kin. 9:19

10:26 7 So with LXX, Syr., Tg., Vg. (cf. 2 Chr. 9:25); MT led

10:27 w (Deut. 17:17); 2 Chr. 1:15–17

10:28 x (Deut. 17:16); 2 Chr. 1:16; 9:28

10:29 y Josh. 1:4; 2 Kin. 7:6, 7

10:29 8 Lit. by their hands

1 Kings 11

11:1 a (Neh. 13:26)

11:1 b (Deut. 17:17); 1 Kin. 3:1

11:2 c Ex. 34:16; (Deut. 7:3, 4)

11:4 d (Deut. 17:17; Neh. 13:26)

11:4 e 1 Kin. 8:61

11:4 f 1 Kin. 9:4

11:4 1 Lit. at peace with

11:5 g Judg. 2:13; 1 Kin. 11:33

11:5 h (Lev. 20:2–5)

11:5 i 2 Kin. 23:13

11:5 2 Or Molech

11:7 j Num. 33:52

11:7 k Num. 21:29; Judg. 11:24

11:7 l 2 Kin. 23:13

11:7 3 A place for pagan worship

11:9 m 1 Kin. 3:5; 9:2

11:10 n 1 Kin. 6:12; 9:6, 7

11:11 o 1 Kin. 11:31; 12:15, 16

11:11 p 1 Kin. 11:31, 37

11:13 q 2 Sam. 7:15; 1 Chr. 17:13; Ps. 89:33

11:13 r 1 Kin. 12:20

11:13 s 2 Sam. 7:15, 16

11:13 t Deut. 12:11; 1 Kin. 9:3; 14:21

11:14 u 1 Chr. 5:26

11:15 v 2 Sam. 8:14; 1 Chr. 18:12, 13

11:15 w Num. 24:18, 19; (Deut. 20:13)

11:21 x 1 Kin. 2:10, 34

11:21 4 Died and joined his ancestors

11:21 5 Lit. Send me away

11:23 y 2 Sam. 8:3; 10:16

11:24 z 2 Sam. 8:3; 10:8, 18

11:26 a 1 Kin. 12:2

11:26 b 1 Kin. 11:11; 2 Chr. 13:6

11:26 c 2 Sam. 20:21

11:27 d 1 Kin. 9:15, 24

11:27 6 Lit. closed up the breaches

11:28 e (Prov. 22:29)

11:29 f 1 Kin. 12:15; 14:2; 2 Chr. 9:29

11:30 g 1 Sam. 15:27, 28; 24:5

11:31 h 1 Kin. 11:11, 13

11:33 i 1 Sam. 7:3; 1 Kin. 11:5–8

11:33 7 So with MT, Tg.; LXX, Syr., Vg. he has

11:35 j 1 Kin. 12:16, 17

11:36 k (1 Kin. 15:4; 2 Kin. 8:19)

11:38 l Deut. 31:8; Josh. 1:5

11:38 m 2 Sam. 7:11, 27

11:40 n 1 Kin. 11:17; 14:25; 2 Chr. 12:2–9

11:41 o 2 Chr. 9:29

11:42 p 2 Chr. 9:30

11:43 q 1 Kin. 2:10; 2 Chr. 9:31

11:43 r 1 Kin. 14:21; 2 Chr. 10:1

11:43 8 Died and joined his ancestors

1 Kings 12

12:1 a 2 Chr. 10:1

12:1 b Judg. 9:6

12:2 c 1 Kin. 11:26

12:2 d 1 Kin. 11:40

12:4 e 1 Sam. 8:11–18; 1 Kin. 4:7; 5:13–15

12:4 1 hard

12:7 f 2 Chr. 10:7; (Prov. 15:1)

12:11 2 Scourges with points or barbs, lit. scorpions

12:13 3 harshly

12:14 4 Lit. scorpions

12:15 g Deut. 2:30; Judg. 14:4; 1 Kin. 12:24; 2 Chr. 10:15

12:15 h 1 Kin. 11:11, 29, 31

12:16 i 2 Sam. 20:1

12:17 j 1 Kin. 11:13, 36; 2 Chr. 11:14–17

12:18 k 1 Kin. 4:6; 5:14

12:19 l 2 Kin. 17:21

12:20 m 2 Kin. 17:21

12:20 n 1 Kin. 11:13, 32, 36

12:21 o 2 Chr. 11:1–4

12:21 p 2 Sam. 19:17

12:22 q 2 Chr. 11:2; 12:5–7

12:24 r 1 Kin. 12:15

12:25 s Gen. 12:6; Judg. 9:45–49; 1 Kin. 12:1

12:25 t Gen. 32:30, 31; Judg. 8:8, 17

12:25 5 fortified

12:27 u (Deut. 12:5–7, 14)

12:28 v 2 Kin. 10:29; 17:16; (Hos. 8:4–7)

12:28 w Ex. 32:4, 8

12:29 x Gen. 28:19

12:29 y Judg. 18:26–31

12:30 z 1 Kin. 13:34; 2 Kin. 17:21

12:31 a (Num. 3:10; 17:1–11); Judg. 17:5; 1 Kin. 13:33; 2 Kin. 17:32; 2 Chr. 11:14, 15

12:31 6 Lit. a house; cf. 1 Kin. 13:32, lit. houses

12:32 b Lev. 23:33, 34; Num. 29:12; 1 Kin. 8:2, 5

12:32 c Amos 7:10–13

12:32 7 instituted

12:33 d Num. 15:39

12:33 e 1 Kin. 13:1

12:33 8 instituted

1 Kings 13

13:1 a 2 Kin. 23:17

13:1 b 1 Kin. 12:32, 33

13:1 1 at the LORD’s command

13:2 c 2 Kin. 23:15, 16

13:2 d (Lev. 26:30)

13:2 2 at the LORD’s command

13:3 e Ex. 4:1–5; Judg. 6:17; Is. 7:14; 38:7; John 2:18; 1 Cor. 1:22

13:6 f Ex. 8:8; 9:28; 10:17; Num. 21:7; Jer. 37:3; Acts 8:24; (James 5:16)

13:7 g 1 Sam. 9:7; 2 Kin. 5:15

13:8 h Num. 22:18; 24:13; 1 Kin. 13:16, 17

13:9 i (1 Cor. 5:11)

13:11 j 1 Kin. 13:25

13:11 3 Lit. son

13:12 4 LXX, Syr., Tg., Vg. showed him

13:16 k 1 Kin. 13:8, 9

13:17 l 1 Kin. 20:35; 1 Thess. 4:15

13:17 5 Lit. a command came to me by

13:22 m 1 Kin. 13:9

13:24 n 1 Kin. 20:36

13:30 o Jer. 22:18

13:31 p Ruth 1:17; 2 Kin. 23:17, 18

13:32 q 1 Kin. 13:2; 2 Kin. 23:16, 19

13:32 r 1 Kin. 16:24; John 4:5; Acts 8:14

13:32 6 Lit. word

13:32 7 Lit. houses

13:33 s 1 Kin. 12:31, 32; 2 Chr. 11:15; 13:9

13:34 t 1 Kin. 12:30; 2 Kin. 17:21

13:34 u (1 Kin. 14:10; 15:29, 30)

1 Kings 14

14:2 a 1 Kin. 11:29–31

14:3 b 1 Sam. 9:7, 8; 1 Kin. 13:7; 2 Kin. 4:42

14:3 1 Lit. in your hand

14:4 c 1 Kin. 11:29

14:4 2 Lit. set

14:7 d 2 Sam. 12:7, 8; 1 Kin. 16:2

14:8 e 1 Kin. 11:31

14:8 f 1 Kin. 11:33, 38; 15:5

14:9 g 1 Kin. 12:28; 2 Chr. 11:15

14:9 h 2 Chr. 29:6; Neh. 9:26; Ps. 50:17

14:10 i 1 Kin. 15:29

14:10 j 1 Kin. 21:21; 2 Kin. 9:8

14:10 k Deut. 32:36; 2 Kin. 14:26

14:11 l 1 Kin. 16:4; 21:24

14:12 m 1 Kin. 14:17

14:13 n 2 Chr. 12:12; 19:3

14:13 3 Be buried

14:14 o 1 Kin. 15:27–29

14:14 4 Or this day and from now on

14:15 p Deut. 29:28; 2 Kin. 17:6; Ps. 52:5

14:15 q (Josh. 23:15, 16)

14:15 r 2 Kin. 15:29

14:15 s (Ex. 34:13, 14; Deut. 12:3)

14:15 5 The Euphrates

14:15 6 Heb. Asherim, Canaanite deities

14:16 t 1 Kin. 12:30; 13:34; 15:30, 34; 16:2

14:17 u 1 Kin. 15:21, 33; 16:6, 8, 15, 23; Song 6:4

14:17 v 1 Kin. 14:12

14:18 w 1 Kin. 14:13

14:19 x 1 Kin. 14:30; 2 Chr. 13:2–20

14:20 y 1 Kin. 15:25

14:21 z 2 Chr. 12:13

14:21 a 1 Kin. 11:32, 36

14:21 b 1 Kin. 14:31

14:22 c 2 Chr. 12:1, 14

14:22 d Deut. 32:21; Ps. 78:58; 1 Cor. 10:22

14:23 e Deut. 12:2; Ezek. 16:24, 25

14:23 f (Deut. 16:22)

14:23 g (2 Kin. 17:9, 10)

14:23 h Is. 57:5; Jer. 2:20

14:23 7 Places for pagan worship

14:24 i Gen. 19:5; Deut. 23:17; 1 Kin. 15:12; 22:46; 2 Kin. 23:7

14:24 j Deut. 20:18

14:24 k (Deut. 9:4, 5)

14:24 8 Heb. qadesh, one practicing sodomy and prostitution in religious rituals

14:25 l 1 Kin. 11:40; 2 Chr. 12:2

14:26 m 1 Kin. 15:18; 2 Chr. 12:9–11

14:26 n 1 Kin. 10:17

14:27 9 entrusted

14:27 10 Lit. runners

14:29 o 2 Chr. 12:15, 16

14:30 p 1 Kin. 12:21–24; 15:6

14:31 q 2 Chr. 12:16

14:31 r 1 Kin. 14:21

14:31 s 2 Chr. 12:16

14:31 11 Died and joined his ancestors

14:31 12 Abijah, 2 Chr. 12:16

1 Kings 15

15:1 a 2 Chr. 13:1

15:2 b 2 Chr. 11:20–22

15:2 c 2 Chr. 13:2

15:2 d 2 Chr. 11:21

15:3 e 1 Kin. 11:4; Ps. 119:80

15:3 1 Lit. at peace with

15:4 f 2 Sam. 21:17; 1 Kin. 11:32, 36; 2 Chr. 21:7

15:5 g 1 Kin. 9:4; 14:8; Luke 1:6

15:5 h 2 Sam. 11:3, 15–17; 12:9, 10

15:6 i 1 Kin. 14:30; 2 Chr. 12:15—13:20

15:6 2 So with MT, LXX, Tg., Vg.; some Heb. mss., Syr. Abijam

15:7 j 2 Chr. 13:2–22

15:8 k 2 Chr. 14:1

15:8 3 Died and joined his ancestors

15:11 l 2 Chr. 14:2

15:12 m Deut. 23:17; 1 Kin. 14:24; 22:46

15:12 4 Heb. qedeshim, those practicing sodomy and prostitution in religious rituals

15:13 n 2 Chr. 15:16–18

15:13 o Ex. 32:20

15:13 5 A Canaanite goddess

15:14 p 1 Kin. 3:2; 22:43; 2 Kin. 12:3; 2 Chr. 15:17, 18

15:14 q (1 Sam. 16:7); 1 Kin. 8:61; 15:3

15:14 6 Places for pagan worship

15:15 r 1 Kin. 7:51

15:17 s 2 Chr. 16:1–6

15:17 t Josh. 18:25; 1 Kin. 15:21, 22

15:17 u 1 Kin. 12:26–29

15:18 v 2 Kin. 12:17, 18; 2 Chr. 16:2

15:18 w Gen. 14:15; 1 Kin. 11:23, 24

15:20 x 1 Kin. 20:1

15:20 y 2 Kin. 15:29

15:20 z Judg. 18:29; 1 Kin. 12:29

15:20 a 2 Sam. 20:14, 15

15:21 b 1 Kin. 14:17; 16:15–18

15:22 c 2 Chr. 16:6

15:22 d Josh. 21:17

15:22 e Josh. 18:26

15:23 f 2 Chr. 16:11–14

15:24 g 2 Chr. 17:1

15:24 h 1 Kin. 22:41–44; Matt. 1:8

15:24 7 Died and joined his ancestors

15:25 i 1 Kin. 14:20

15:26 j 1 Kin. 12:28–33; 14:16

15:27 k 1 Kin. 14:14

15:27 l Josh. 19:44; 21:23; 1 Kin. 16:15

15:29 m 1 Kin. 14:10–14

15:30 n 1 Kin. 14:9, 16

15:32 o 1 Kin. 15:16

15:34 p 1 Kin. 13:33; 14:16

1 Kings 16

16:1 a 1 Kin. 16:7; 2 Chr. 19:2; 20:34

16:1 b 2 Chr. 16:7–10

16:1 c 1 Kin. 15:27

16:2 d 1 Sam. 2:8; 1 Kin. 14:7

16:2 e 1 Kin. 12:25–33; 15:34

16:3 f 1 Kin. 16:11; 21:21

16:3 g 1 Kin. 14:10; 15:29

16:3 1 consume

16:4 h 1 Kin. 14:11; 21:24

16:5 i 2 Chr. 16:11

16:6 j 1 Kin. 14:17; 15:21

16:6 2 Died and joined his ancestors

16:7 k 1 Kin. 16:1

16:7 l 1 Kin. 15:27, 29

16:9 m 2 Kin. 9:30–33

16:9 n Gen. 24:2; 39:4; 1 Kin. 18:3

16:9 3 Lit. who was over the house

16:11 o 1 Sam. 25:22

16:12 p 1 Kin. 16:3

16:13 q Deut. 32:21; 1 Sam. 12:21; (Is. 41:29; Jon. 2:8; 1 Cor. 8:4; 10:19)

16:13 4 Lit. vanities

16:15 r 1 Kin. 15:27

16:18 5 captured

16:18 6 Lit. over him

16:19 s 1 Kin. 15:26, 34

16:19 t 1 Kin. 12:25–33

16:23 u 1 Kin. 15:21; 2 Kin. 15:14

16:24 v 1 Kin. 13:32; 2 Kin. 17:24; John 4:4

16:24 7 Heb. Shomeron

16:25 w Mic. 6:16

16:26 x 1 Kin. 16:19

16:26 y 1 Kin. 16:13

16:26 8 Lit. vanities

16:31 z Deut. 7:3

16:31 a Judg. 18:7; 1 Kin. 11:1–5

16:31 b 1 Kin. 21:25, 26; 2 Kin. 10:18; 17:16

16:32 c 2 Kin. 10:21, 26, 27

16:33 d 2 Kin. 13:6

16:33 e 1 Kin. 14:9; 16:29, 30; 21:25

16:33 9 Heb. Asherah, a Canaanite goddess

16:34 f Josh. 6:26

16:34 10 At the cost of the life of

1 Kings 17

17:1 a Judg. 12:4

17:1 b 1 Kin. 18:10; 22:14; 2 Kin. 3:14; 5:20

17:1 c Deut. 10:8

17:1 d 1 Kin. 18:1; James 5:17

17:1 e Luke 4:25

17:4 f Job 38:41

17:9 g Obad. 20; Luke 4:25, 26

17:9 h 2 Sam. 24:6

17:12 i Deut. 28:23, 24

17:12 1 Lit. pitcher or water jar

17:17 2 severe

17:17 3 He died.

17:18 j Luke 5:8

17:21 k 2 Kin. 4:34, 35; Acts 20:10

17:22 l Luke 7:14, 15; Heb. 11:35

17:24 m John 2:11; 3:2; 16:30

1 Kings 18

18:1 a 1 Kin. 17:1; Luke 4:25; James 5:17

18:1 b Deut. 28:12

18:3 1 Lit. over the house

18:4 2 Lit. cut off

18:7 c 2 Kin. 1:6–8

18:12 d 2 Kin. 2:16; Ezek. 3:12, 14; Matt. 4:1; Acts 8:39

18:17 e 1 Kin. 21:20

18:17 f Josh. 7:25; Acts 16:20

18:18 g 1 Kin. 16:30–33; (2 Chr. 15:2)

18:19 h Josh. 19:26; 2 Kin. 2:25

18:19 i 1 Kin. 16:33

18:19 3 A Canaanite goddess

18:19 4 Are provided for by Jezebel

18:20 j 1 Kin. 22:6

18:21 k 2 Kin. 17:41; (Matt. 6:24)

18:21 l Josh. 24:15

18:22 m 1 Kin. 19:10, 14

18:22 n 1 Kin. 18:19

18:24 o 1 Kin. 18:38; 1 Chr. 21:26

18:24 5 Lit. The word is good

18:26 p Ps. 115:5; Jer. 10:5; (1 Cor. 8:4)

18:26 6 answer

18:26 7 Lit. limped about, leaped in dancing around

18:27 8 with a loud voice

18:28 q (Lev. 19:28; Deut. 14:1)

18:28 9 swords

18:29 r Ex. 29:39, 41

18:29 s 1 Kin. 18:26

18:30 t 1 Kin. 19:10, 14; 2 Chr. 33:16

18:31 u Gen. 32:28; 35:10; 2 Kin. 17:34

18:32 v (Ex. 20:25; Col. 3:17)

18:33 w Gen. 22:9; Lev. 1:6–8

18:33 x Judg. 6:20

18:35 y 1 Kin. 18:32, 38

18:36 z Gen. 28:13; Ex. 3:6; 4:5; (Matt. 22:32)

18:36 a 1 Kin. 8:43; 2 Kin. 19:19

18:36 b Num. 16:28

18:38 c Gen. 15:17; Lev. 9:24; 10:1, 2; Judg. 6:21; 2 Kin. 1:12; 1 Chr. 21:26; 2 Chr. 7:1; Job 1:16

18:39 d 1 Kin. 18:21, 24

18:40 e 2 Kin. 10:25

18:40 f Judg. 4:7; 5:21

18:40 g (Deut. 13:5; 18:20)

18:42 h James 5:17, 18

18:44 10 Lit. Bind or Harness

18:46 i 2 Kin. 3:15; Is. 8:11; Ezek. 3:14

18:46 j 2 Kin. 4:29; 9:1; Jer. 1:17; 1 Pet. 1:13

18:46 11 Tucked the skirts of his robe in his belt in preparation for quick travel

1 Kings 19

19:1 a 1 Kin. 18:40

19:2 b Ruth 1:17; 1 Kin. 20:10; 2 Kin. 6:31

19:4 c Num. 11:15; Jer. 20:14–18; Jon. 4:3, 8

19:4 1 juniper

19:5 2 Or Angel

19:6 3 hot stones

19:7 4 Or Angel

19:8 d Ex. 24:18; 34:28; Deut. 9:9–11, 18; Matt. 4:2

19:8 e Ex. 3:1; 4:27

19:10 f Rom. 11:3

19:10 g Num. 25:11, 13; Ps. 69:9

19:10 h 1 Kin. 18:4

19:10 i 1 Kin. 18:22; Rom. 11:3

19:11 j Ex. 19:20; 24:12, 18

19:11 k Ex. 33:21, 22

19:11 l Ezek. 1:4; 37:7

19:12 5 a delicate whispering voice

19:13 m Ex. 3:6; Is. 6:2

19:13 n 1 Kin. 19:9

19:14 o 1 Kin. 19:10

19:15 p 2 Kin. 8:8–15

19:16 q 2 Kin. 9:1–10

19:16 r 1 Kin. 19:19–21; 2 Kin. 2:9–15

19:17 s 2 Kin. 8:12; 13:3, 22

19:17 t 2 Kin. 9:14—10:28

19:17 u (Hos. 6:5)

19:18 v Rom. 11:4

19:18 w Hos. 13:2

19:19 x 1 Sam. 28:14; 2 Kin. 2:8, 13, 14

19:20 y (Matt. 8:21, 22; Luke 9:61, 62); Acts 20:37

19:21 z 2 Sam. 24:22

1 Kings 20

20:1 a 1 Kin. 15:18, 20; 2 Kin. 6:24

20:1 b 1 Kin. 16:24; 2 Kin. 6:24

20:6 1 pleasing

20:10 c 1 Kin. 19:2; 2 Kin. 6:31

20:10 2 Lit. at my feet

20:11 d Prov. 27:1; (Eccl. 7:8)

20:12 e 1 Kin. 20:16

20:12 3 Lit. booths or shelters

20:13 f 1 Kin. 20:28

20:16 g 1 Kin. 16:9; 20:12; (Prov. 20:1)

20:22 h 2 Sam. 11:1; 1 Kin. 20:26

20:22 4 Lit. at the return

20:24 5 positions

20:25 6 Lit. that fell from you

20:26 i Josh. 13:4; 2 Kin. 13:17

20:27 j Judg. 6:3–5; 1 Sam. 13:5–8

20:28 k 1 Kin. 17:18

20:28 l 1 Kin. 20:13

20:31 m Gen. 37:34; 2 Sam. 3:31

20:34 n 1 Kin. 15:20

20:35 o 2 Kin. 2:3, 5, 7, 15

20:35 p 1 Kin. 13:17, 18

20:36 q 1 Kin. 13:24

20:39 r 2 Sam. 12:1

20:39 s 2 Kin. 10:24

20:39 7 Lit. weigh

20:42 t 1 Kin. 22:31–37

20:43 u 1 Kin. 21:4

1 Kings 21

21:1 a Judg. 6:33; 1 Kin. 18:45, 46

21:2 b 1 Sam. 8:14

21:3 c (Lev. 25:23; Num. 36:7; Ezek. 46:18)

21:5 d 1 Kin. 19:1, 2

21:9 1 Lit. at the head

21:10 e (Ex. 22:28; Lev. 24:15, 16); Acts 6:11

21:10 f (Lev. 24:14)

21:12 g Is. 58:4

21:13 h (Ex. 20:16; 23:1, 7)

21:13 i 2 Kin. 9:26; 2 Chr. 24:21; Acts 7:58, 59; Heb. 11:37

21:17 j (Ps. 9:12)

21:17 k 1 Kin. 19:1

21:18 l 1 Kin. 13:32; 2 Chr. 22:9

21:19 m 1 Kin. 22:38; 2 Kin. 9:26

21:20 n 1 Kin. 18:17

21:20 o 1 Kin. 21:25; 2 Kin. 17:17; (Rom. 7:14)

21:21 p 1 Kin. 14:10; 2 Kin. 9:8

21:21 q 2 Kin. 10:10

21:21 r 1 Sam. 25:22

21:21 s 1 Kin. 14:10

21:22 t 1 Kin. 15:29

21:22 u 1 Kin. 16:3, 11

21:23 v 2 Kin. 9:10, 30–37

21:23 2 So with MT, LXX; some Heb. mss., Syr., Tg., Vg. plot of ground instead of wall (cf. 2 Kin. 9:36)

21:24 w 1 Kin. 14:11; 16:4

21:25 x 1 Kin. 16:30–33; 21:20

21:25 y 1 Kin. 16:31

21:25 3 incited him

21:26 z Gen. 15:16; (Lev. 18:25–30); 2 Kin. 21:11

21:27 a Gen. 37:34; 2 Sam. 3:31; 2 Kin. 6:30

21:29 b (2 Kin. 22:19)

21:29 c 2 Kin. 9:25; 10:11, 17

1 Kings 22

22:2 a 1 Kin. 15:24; 2 Chr. 18:2

22:3 b Deut. 4:43; Josh. 21:38; 1 Kin. 4:13

22:4 c 2 Kin. 3:7

22:5 d 2 Kin. 3:11

22:6 e 1 Kin. 18:19

22:6 1 The false prophets

22:7 f 2 Kin. 3:11

22:7 2 Or him

22:11 g Zech. 1:18–21

22:11 h Deut. 33:17

22:14 i Num. 22:38; 24:13

22:17 j Num. 27:17; 1 Kin. 22:34–36; 2 Chr. 18:16; Matt. 9:36; Mark 6:34

22:19 k Is. 6:1; Ezek. 1:26–28; Dan. 7:9

22:19 l Job 1:6; 2:1; Ps. 103:20; Dan. 7:10; Zech. 1:10; (Matt. 18:10; Heb. 1:7, 14)

22:22 m Judg. 9:23; 1 Sam. 16:14; 18:10; 19:9; Job 12:16; (Ezek. 14:9; 2 Thess. 2:11)

22:23 n (Ezek. 14:9)

22:24 o Jer. 20:2

22:24 p 2 Chr. 18:23

22:25 q 1 Kin. 20:30

22:27 r 2 Chr. 16:10; 18:25–27

22:28 s Num. 16:29; Deut. 18:20–22

22:30 t 2 Chr. 35:22

22:31 u 1 Kin. 20:1

22:31 v 1 Kin. 20:24; 2 Chr. 18:30

22:32 w 2 Chr. 18:31

22:38 x 1 Kin. 21:19

22:38 3 Tg., Syr. they washed his armor

22:39 y Ps. 45:8; Amos 3:15

22:40 z 2 Kin. 1:2, 18

22:40 4 Died and joined his ancestors

22:41 a 2 Chr. 20:31

22:43 b 2 Chr. 17:3; 20:32, 33

22:43 c 1 Kin. 14:23; 15:14; 2 Kin. 12:3

22:44 d 2 Chr. 19:2

22:44 e 2 Chr. 18:1

22:45 f 2 Chr. 20:34

22:46 g Gen. 19:5; Deut. 23:17; 1 Kin. 14:24; 15:12; 2 Kin. 23:7; Jude 7

22:46 5 Heb. qadesh, one practicing sodomy and prostitution in religious rituals

22:47 h 2 Sam. 8:14; 2 Kin. 3:9; 8:20

22:48 i 2 Chr. 20:35–37

22:48 j 1 Kin. 10:22

22:48 k 1 Kin. 9:28

22:48 l 2 Chr. 20:37

22:48 m 1 Kin. 9:26

22:48 6 Or ships of Tarshish

22:50 n 2 Chr. 21:1

22:50 7 Died and joined his ancestors

22:51 o 1 Kin. 22:40

22:52 p 1 Kin. 15:26; 21:25

22:53 q Judg. 2:11

22:53 r 1 Kin. 16:30–32

22:53 8 In the same way that

Introduction to Second Kings

See 1 Kings for the Introductory Discussion.

The Second Book of the

KINGS

2 Kings 1

God Judges Ahaziah

1Moab arebelled against Israel bafter the death of Ahab.

2Now cAhaziah fell through the lattice of his upper room in Samaria, and was injured; so he sent messengers and said to them, “Go, inquire of dBaal-Zebub,1 the god of eEkron, whether I shall recover from this injury.”

3But the 2angel of the LORD said to Elijah the Tishbite, “Arise, go up to meet the messengers of the king of Samaria, and say to them, ‘Is it because there is no God in Israel that you are going to inquire of Baal-Zebub, the god of Ekron?’

4“Now therefore, thus says the LORD: ‘You shall not come down from the bed to which you have gone up, but you shall surely die.’ ” So Elijah departed.

5And when the messengers returned to 3him, he said to them, “Why have you come back?”

6So they said to him, “A man came up to meet us, and said to us, ‘Go, return to the king who sent you, and say to him, “Thus says the LORD: ‘Is it because there is no God in Israel that you are sending to inquire of Baal-Zebub, the god of Ekron? Therefore you shall not come down from the bed to which you have gone up, but you shall surely die.’ ” ’ ”

7Then he said to them, “What kind of man was it who came up to meet you and told you these words?”

8So they answered him, f“A hairy man wearing a leather belt around his waist.” And he said, g“It is Elijah the Tishbite.”

9Then the king sent to him a captain of fifty with his fifty men. So he went up to him; and there he was, sitting on the top of a hill. And he spoke to him: “Man of God, the king has said, ‘Come down!’ ”

10So Elijah answered and said to the captain of fifty, “If I am a man of God, then hlet fire come down from heaven and consume you and your fifty men.” And fire came down from heaven and consumed him and his fifty.

11Then he sent to him another captain of fifty with his fifty men. And he answered and said to him: “Man of God, thus has the king said, ‘Come down quickly!’ ”

12So Elijah answered and said to them, “If I am a man of God, let fire come down from heaven and consume you and your fifty men.” And the fire of God came down from heaven and consumed him and his fifty.

13Again, he sent a third captain of fifty with his fifty men. And the third captain of fifty went up, and came and 4fell on his knees before Elijah, and pleaded with him, and said to him: “Man of God, please let my life and the life of these fifty servants of yours ibe precious in your sight.

14“Look, fire has come down from heaven and burned up the first two captains of fifties with their fifties. But let my life now be precious in your sight.”

15And the 5angel of the LORD said to Elijah, “Go down with him; do not be afraid of him.” So he arose and went down with him to the king.

16Then he said to him, “Thus says the LORD: ‘Because you have sent messengers to inquire of Baal-Zebub, the god of Ekron, is it because there is no God in Israel to inquire of His word? Therefore you shall not come down from the bed to which you have gone up, but you shall surely die.’ ”

17So Ahaziah died according to the word of the LORD which Elijah had spoken. Because he had no son, jJehoram6 became king in his place, in the second year of Jehoram the son of Jehoshaphat, king of Judah.

18Now the rest of the acts of Ahaziah which he did, are they not written in the book of the chronicles of the kings of Israel?

2 Kings 2

Elijah Ascends to Heaven

1And it came to pass, when the LORD was about to atake up Elijah into heaven by a whirlwind, that Elijah went with bElisha from Gilgal.

2Then Elijah said to Elisha, c“Stay here, please, for the LORD has sent me on to Bethel.” But Elisha said, “As the LORD lives, and das your soul lives, I will not leave you!” So they went down to Bethel.

3Now ethe sons of the prophets who were at Bethel came out to Elisha, and said to him, “Do you know that the LORD will take away your master 1from over you today?” And he said, “Yes, I know; keep silent!”

4Then Elijah said to him, “Elisha, stay here, please, for the LORD has sent me on to Jericho.” But he said, “As the LORD lives, and as your soul lives, I will not leave you!” So they came to Jericho.

5Now the sons of the prophets who were at Jericho came to Elisha and said to him, “Do you know that the LORD will take away your master from over you today?” So he answered, “Yes, I know; keep silent!”

6Then Elijah said to him, “Stay here, please, for the LORD has sent me on to the Jordan.” But he said, “As the LORD lives, and as your soul lives, I will not leave you!” So the two of them went on.

7And fifty men of the sons of the prophets went and stood facing them at a distance, while the two of them stood by the Jordan.

8Now Elijah took his mantle, rolled it up, and struck the water; and fit was divided this way and that, so that the two of them crossed over on dry gground.

9And so it was, when they had crossed over, that Elijah said to Elisha, “Ask! What may I do for you, before I am taken away from you?” Elisha said, “Please let a double portion of your spirit be upon me.”

10So he said, “You have asked a hard thing. Nevertheless, if you see me when I am taken from you, it shall be so for you; but if not, it shall not be so.”

11Then it happened, as they continued on and talked, that suddenly ha chariot of fire appeared with horses of fire, and separated the two of them; and Elijah iwent up by a whirlwind into heaven.

12And Elisha saw it, and he cried out, j“My father, my father, the chariot of Israel and its horsemen!” So he saw him no more. And he took hold of his own clothes and tore them into two pieces.

13He also took up the mantle of Elijah that had fallen from him, and went back and stood by the bank of the Jordan.

14Then he took the mantle of Elijah that had fallen from him, and struck the water, and said, “Where is the LORD God of Elijah?” And when he also had struck the water, kit was divided this way and that; and Elisha crossed over.

15Now when the sons of the prophets who were lfrom2 Jericho saw him, they said, “The spirit of Elijah rests on Elisha.” And they came to meet him, and bowed to the ground before him.

16Then they said to him, “Look now, there are fifty strong men with your servants. Please let them go and search for your master, mlest perhaps the Spirit of the LORD has taken him up and cast him upon some mountain or into some valley.” And he said, “You shall not send anyone.”

17But when they urged him till he was nashamed, he said, “Send them!” Therefore they sent fifty men, and they searched for three days but did not find him.

18And when they came back to him, for he had stayed in Jericho, he said to them, “Did I not say to you, ‘Do not go’?”

Elisha Performs Miracles

19Then the men of the city said to Elisha, “Please notice, the situation of this city is pleasant, as my lord sees; but the water is bad, and the ground barren.”

20And he said, “Bring me a new bowl, and put salt in it.” So they brought it to him.

21Then he went out to the source of the water, and ocast in the salt there, and said, “Thus says the LORD: ‘I have 3healed this water; from it there shall be no more death or barrenness.’ ”

22So the water remains phealed to this day, according to the word of Elisha which he spoke.

23Then he went up from there to Bethel; and as he was going up the road, some youths came from the city and mocked him, and said to him, “Go up, you baldhead! Go up, you baldhead!”

24So he turned around and looked at them, and qpronounced a curse on them in the name of the LORD. And two female bears came out of the woods and mauled forty-two of the youths.

25Then he went from there to rMount Carmel, and from there he returned to Samaria.

2 Kings 3

Moab Rebels Against Israel

1Now aJehoram the son of Ahab became king over Israel at Samaria in the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.

2And he did evil in the sight of the LORD, but not like his father and mother; for he put away the sacred pillar of Baal bthat his father had made.

3Nevertheless he persisted in cthe sins of Jeroboam the son of Nebat, who had made Israel sin; he did not depart from them.

4Now Mesha king of Moab was a sheepbreeder, and he dregularly paid the king of Israel one hundred thousand elambs and the wool of one hundred thousand rams.

5But it happened, when fAhab died, that the king of Moab rebelled against the king of Israel.

6So King Jehoram went out of Samaria at that time and mustered all Israel.

7Then he went and sent to Jehoshaphat king of Judah, saying, “The king of Moab has rebelled against me. Will you go with me to fight against Moab?” And he said, “I will go up; gI am as you are, my people as your people, my horses as your horses.”

8Then he said, “Which way shall we go up?” And he answered, “By way of the Wilderness of Edom.”

9So the king of Israel went with the king of Judah and the king of Edom, and they marched on that roundabout route seven days; and there was no water for the army, nor for the animals that followed them.

10And the king of Israel said, “Alas! For the LORD has called these three kings together to deliver them into the hand of Moab.”

11But hJehoshaphat said, “Is there no prophet of the LORD here, that we may inquire of the LORD by him?” So one of the servants of the king of Israel answered and said, “Elisha the son of Shaphat is here, who ipoured1 water on the hands of Elijah.”

12And Jehoshaphat said, “The word of the LORD is with him.” So the king of Israel and Jehoshaphat and the king of Edom jwent down to him.

13Then Elisha said to the king of Israel, k“What have I to do with you? lGo to mthe prophets of your father and the nprophets of your mother.” But the king of Israel said to him, “No, for the LORD has called these three kings together to deliver them into the hand of Moab.”

14And Elisha said, o“As the LORD of hosts lives, before whom I stand, surely were it not that I regard the presence of Jehoshaphat king of Judah, I would not look at you, nor see you.

15“But now bring me pa musician.” Then it happened, when the musician qplayed, that rthe hand of the LORD came upon him.

16And he said, “Thus says the LORD: s‘Make this valley full of 2ditches.’

17“For thus says the LORD: ‘You shall not see wind, nor shall you see rain; yet that valley shall be filled with water, so that you, your cattle, and your animals may drink.’

18“And this is a simple matter in the sight of the LORD; He will also deliver the Moabites into your hand.

19“Also you shall attack every fortified city and every choice city, and shall cut down every good tree, and stop up every spring of water, and ruin every good piece of land with stones.”

20Now it happened in the morning, when tthe grain offering was offered, that suddenly water came by way of Edom, and the land was filled with water.

21And when all the Moabites heard that the kings had come up to fight against them, all who were able to bear arms and older were 3gathered; and they stood at the border.

22Then they rose up early in the morning, and the sun was shining on the water; and the Moabites saw the water on the other side as red as blood.

23And they said, “This is blood; the kings have surely struck swords and have killed one another; now therefore, Moab, to the spoil!”

24So when they came to the camp of Israel, Israel rose up and attacked the Moabites, so that they fled before them; and they entered their land, killing the Moabites.

25Then they destroyed the cities, and each man threw a stone on every good piece of land and filled it; and they stopped up all the springs of water and cut down all the good trees. But they left the stones of uKir Haraseth intact. However the slingers surrounded and attacked it.

26And when the king of Moab saw that the battle was too fierce for him, he took with him seven hundred men who drew swords, to break through to the king of Edom, but they could not.

27Then vhe took his eldest son who would have reigned in his place, and offered him as a burnt offering upon the wall; and there was great 4indignation against Israel. wSo they departed from him and returned to their own land.

2 Kings 4

Elisha and the Widow’s Oil

(cf. 1 Kin. 17:14–16)

1A certain woman of the wives of athe sons of the prophets cried out to Elisha, saying, “Your servant my husband is dead, and you know that your servant feared the LORD. And the creditor is coming bto take my two sons to be his slaves.”

2So Elisha said to her, “What shall I do for you? Tell me, what do you have in the house?” And she said, “Your maidservant has nothing in the house but a jar of oil.”

3Then he said, “Go, borrow vessels from everywhere, from all your neighbors—empty vessels; cdo not gather just a few.

4“And when you have come in, you shall shut the door behind you and your sons; then pour it into all those vessels, and set aside the full ones.”

5So she went from him and shut the door behind her and her sons, who brought the vessels to her; and she poured it out.

6Now it came to pass, when the vessels were full, that she said to her son, “Bring me another vessel.” And he said to her, “There is not another vessel.” So the oil ceased.

7Then she came and told the man of God. And he said, “Go, sell the oil and pay your debt; and you and your sons live on the rest.”

Elisha Raises the Shunammite’s Son

(cf. 1 Kin. 17:17–24)

8Now it happened one day that Elisha went to dShunem, where there was a 1notable woman, and she 2persuaded him to eat some food. So it was, as often as he passed by, he would turn in there to eat some food.

9And she said to her husband, “Look now, I know that this is a holy man of God, who passes by us regularly.

10“Please, let us make 3a small upper room on the wall; and let us put a bed for him there, and a table and a chair and a lampstand; so it will be, whenever he comes to us, he can turn in there.”

11And it happened one day that he came there, and he turned in to the upper room and lay down there.

12Then he said to eGehazi his servant, “Call this Shunammite woman.” When he had called her, she stood before him.

13And he said to him, “Say now to her, ‘Look, you have been concerned for us with all this care. What can I do for you? Do you want me to speak on your behalf to the king or to the commander of the army?’ ” She answered, “I dwell among my own people.”

14So he said, “What then is to be done for her?” And Gehazi answered, “Actually, she has no son, and her husband is old.”

15So he said, “Call her.” When he had called her, she stood in the doorway.

16Then he said, 4“About this time next year you shall embrace a son.” And she said, “No, my lord. Man of God, fdo not lie to your maidservant!”

17But the woman conceived, and bore a son when the appointed time had come, of which Elisha had told her.

18And the child grew. Now it happened one day that he went out to his father, to the reapers.

19And he said to his father, “My head, my head!” So he said to a servant, “Carry him to his mother.”

20When he had taken him and brought him to his mother, he sat on her knees till noon, and then died.

21And she went up and laid him on the bed of the man of God, shut the door upon him, and went out.

22Then she called to her husband, and said, “Please send me one of the young men and one of the donkeys, that I may run to the man of God and come back.”

23So he said, “Why are you going to him today? It is neither the gNew Moon nor the Sabbath.” And she said, 5“It is well.”

24Then she saddled a donkey, and said to her servant, “Drive, and go forward; do not slacken the pace for me unless I tell you.”

25And so she departed, and went to the man of God hat Mount Carmel.

So it was, when the man of God saw her afar off, that he said to his servant Gehazi, “Look, the Shunammite woman!

26“Please run now to meet her, and say to her, ‘Is it well with you? Is it well with your husband? Is it well with the child?’ ” And she answered, “It is well.”

27Now when she came to the man of God at the hill, she caught him by the feet, but Gehazi came near to push her away. But the man of God said, “Let her alone; for her soul is in deep distress, and the LORD has hidden it from me, and has not told me.”

28So she said, “Did I ask a son of my lord? iDid I not say, ‘Do not deceive me’?”

29Then he said to Gehazi, j“Get6 yourself ready, and take my staff in your hand, and be on your way. If you meet anyone, kdo not greet him; and if anyone greets you, do not answer him; but llay my staff on the face of the child.”

30And the mother of the child said, m“As the LORD lives, and as your soul lives, I will not nleave you.” So he arose and followed her.

31Now Gehazi went on ahead of them, and laid the staff on the face of the child; but there was neither voice nor hearing. Therefore he went back to meet him, and told him, saying, “The child has onot awakened.”

32When Elisha came into the house, there was the child, lying dead on his bed.

33He pwent in therefore, shut the door behind the two of them, qand prayed to the LORD.

34And he went up and lay on the child, and put his mouth on his mouth, his eyes on his eyes, and his hands on his hands; and rhe stretched himself out on the child, and the flesh of the child became warm.

35He returned and walked back and forth in the house, and again went up sand stretched himself out on him; then tthe child sneezed seven times, and the child opened his eyes.

36And he called Gehazi and said, “Call this Shunammite woman.” So he called her. And when she came in to him, he said, “Pick up your son.”

37So she went in, fell at his feet, and bowed to the ground; then she upicked up her son and went out.

Elisha Purifies the Pot of Stew

38And Elisha returned to vGilgal, and there was a wfamine in the land. Now the sons of the prophets were xsitting before him; and he said to his servant, “Put on the large pot, and boil stew for the sons of the prophets.”

39So one went out into the field to gather herbs, and found a wild vine, and gathered from it a lapful of wild gourds, and came and sliced them into the pot of stew, though they did not know what they were.

40Then they served it to the men to eat. Now it happened, as they were eating the stew, that they cried out and said, “Man of God, there is ydeath in the pot!” And they could not eat it.

41So he said, “Then bring some flour.” And zhe put it into the pot, and said, “Serve it to the people, that they may eat.” And there was nothing harmful in the pot.

Elisha Feeds One Hundred Men

(cf. Matt. 14:13–21; 15:32–39)

42Then a man came from aBaal Shalisha, band brought the man of God bread of the firstfruits, twenty loaves of barley bread, and newly ripened grain in his knapsack. And he said, “Give it to the people, that they may eat.”

43But his servant said, c“What? Shall I set this before one hundred men?” He said again, “Give it to the people, that they may eat; for thus says the LORD: d‘They shall eat and have some left over.’ ”

44So he set it before them; and they ate eand had some left over, according to the word of the LORD.

2 Kings 5

Naaman’s Leprosy Healed

1Now aNaaman, commander of the army of the king of Syria, was ba great and honorable man in the eyes of his master, because by him the LORD had given victory to Syria. He was also a mighty man of valor, but a leper.

2And the Syrians had gone out con1 raids, and had brought back captive a young girl from the land of Israel. She 2waited on Naaman’s wife.

3Then she said to her mistress, “If only my master were with the prophet who is in Samaria! For he would heal him of his leprosy.”

4And Naaman went in and told his master, saying, “Thus and thus said the girl who is from the land of Israel.”

5Then the king of Syria said, “Go now, and I will send a letter to the king of Israel.” So he departed and dtook with him ten talents of silver, six thousand shekels of gold, and ten changes of clothing.

6Then he brought the letter to the king of Israel, which said,

Now be advised, when this letter comes to you, that I have sent Naaman my servant to you, that you may heal him of his leprosy.

7And it happened, when the king of Israel read the letter, that he tore his clothes and said, “Am I eGod, to kill and make alive, that this man sends a man to me to heal him of his leprosy? Therefore please consider, and see how he seeks a quarrel with me.”

8So it was, when Elisha the man of God heard that the king of Israel had torn his clothes, that he sent to the king, saying, “Why have you torn your clothes? Please let him come to me, and he shall know that there is a prophet in Israel.”

9Then Naaman went with his horses and chariot, and he stood at the door of Elisha’s house.

10And Elisha sent a messenger to him, saying, “Go and fwash in the Jordan seven times, and your flesh shall be restored to you, and you shall be clean.”

11But Naaman became furious, and went away and said, “Indeed, I said to myself, ‘He will surely come out to me, and stand and call on the name of the LORD his God, and wave his hand over the place, and heal the leprosy.’

12“Are not the 3Abanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?” So he turned and went away in a rage.

13And his gservants came near and spoke to him, and said, “My father, if the prophet had told you to do something great, would you not have done it? How much more then, when he says to you, ‘Wash, and be clean’?”

14So he went down and dipped seven times in the Jordan, according to the saying of the man of God; and his hflesh was restored like the flesh of a little child, and ihe was clean.

15And he returned to the man of God, he and all his aides, and came and stood before him; and he said, “Indeed, now I know that there is jno God in all the earth, except in Israel; now therefore, please take ka gift from your servant.”

16But he said, l“As the LORD lives, before whom I stand, mI will receive nothing.” And he urged him to take it, but he refused.

17So Naaman said, “Then, if not, please let your servant be given two mule-loads of earth; for your servant will no longer offer either burnt offering or sacrifice to other gods, but to the LORD.

18“Yet in this thing may the LORD pardon your servant: when my master goes into the temple of Rimmon to worship there, and nhe leans on my hand, and I bow down in the temple of Rimmon—when I bow down in the temple of Rimmon, may the LORD please pardon your servant in this thing.”

19Then he said to him, “Go in peace.” So he departed from him a short distance.

Gehazi’s Greed

20But oGehazi, the servant of Elisha the man of God, said, “Look, my master has spared Naaman this Syrian, while not receiving from his hands what he brought; but as the LORD lives, I will run after him and take something from him.”

21So Gehazi pursued Naaman. When Naaman saw him running after him, he got down from the chariot to meet him, and said, “Is all well?”

22And he said, “All is pwell. My master has sent me, saying, ‘Indeed, just now two young men of the sons of the prophets have come to me from the mountains of Ephraim. Please give them a talent of silver and two changes of garments.’ ”

23So Naaman said, “Please, take two talents.” And he urged him, and bound two talents of silver in two bags, with two changes of garments, and handed them to two of his servants; and they carried them on ahead of him.

24When he came to 4the citadel, he took them from their hand, and stored them away in the house; then he let the men go, and they departed.

25Now he went in and stood before his master. Elisha said to him, “Where did you go, Gehazi?” And he said, “Your servant did not go anywhere.”

26Then he said to him, “Did not my heart go with you when the man turned back from his chariot to meet you? Is it qtime to receive money and to receive clothing, olive groves and vineyards, sheep and oxen, male and female servants?

27“Therefore the leprosy of Naaman rshall cling to you and your descendants forever.” And he went out from his presence sleprous, as white as snow.

2 Kings 6

The Floating Ax Head

1And athe sons of the prophets said to Elisha, “See now, the place where we dwell with you is too small for us.

2“Please, let us go to the Jordan, and let every man take a beam from there, and let us make there a place where we may dwell.” So he answered, “Go.”

3Then one said, b“Please consent to go with your servants.” And he answered, “I will go.”

4So he went with them. And when they came to the Jordan, they cut down trees.

5But as one was cutting down a tree, the iron ax head fell into the water; and he cried out and said, “Alas, master! For it was cborrowed.”

6So the man of God said, “Where did it fall?” And he showed him the place. So dhe cut off a stick, and threw it in there; and he made the iron float.

7Therefore he said, “Pick it up for yourself.” So he reached out his hand and took it.

The Blinded Syrians Captured

8Now the eking of Syria was making war against Israel; and he consulted with his servants, saying, “My camp will be in such and such a place.”

9And the man of God sent to the king of Israel, saying, “Beware that you do not pass this place, for the Syrians are coming down there.”

10Then the king of Israel sent someone to the place of which the man of God had told him. Thus he warned him, and he was watchful there, not just once or twice.

11Therefore the heart of the king of Syria was greatly troubled by this thing; and he called his servants and said to them, “Will you not show me which of us is for the king of Israel?”

12And one of his servants said, “None, my lord, O king; but Elisha, the prophet who is in Israel, tells the king of Israel the words that you speak in your bedroom.”

13So he said, “Go and see where he is, that I may send and get him.” And it was told him, saying, “Surely he is in fDothan.”

14Therefore he sent horses and chariots and a great army there, and they came by night and surrounded the city.

15And when the servant of the man of God arose early and went out, there was an army, surrounding the city with horses and chariots. And his servant said to him, “Alas, my master! What shall we do?”

16So he answered, g“Do not fear, for hthose who are with us are more than those who are with them.”

17And Elisha prayed, and said, “LORD, I pray, open his eyes that he may see.” Then the LORD iopened the eyes of the young man, and he saw. And behold, the mountain was full of jhorses and chariots of fire all around Elisha.

18So when the Syrians came down to him, Elisha prayed to the LORD, and said, “Strike this people, I pray, with blindness.” And kHe struck them with blindness according to the word of Elisha.

19Now Elisha said to them, “This is not the way, nor is this the city. Follow me, and I will bring you to the man whom you seek.” But he led them to Samaria.

20So it was, when they had come to Samaria, that Elisha said, “LORD, open the eyes of these men, that they may see.” And the LORD opened their eyes, and they saw; and there they were, inside Samaria!

21Now when the king of Israel saw them, he said to Elisha, “My lfather, shall I kill them? Shall I kill them?”

22But he answered, “You shall not kill them. Would you kill those whom you have taken captive with your sword and your bow? mSet food and water before them, that they may eat and drink and go to their master.”

23Then he prepared a great feast for them; and after they ate and drank, he sent them away and they went to their master. So nthe bands of Syrian raiders came no more into the land of Israel.

Syria Besieges Samaria in Famine

24And it happened after this that oBen-Hadad king of Syria gathered all his army, and went up and besieged Samaria.

25And there was a great pfamine in Samaria; and indeed they besieged it until a donkey’s head was sold for eighty shekels of silver, and one-fourth of a 1kab of dove droppings for five shekels of silver.

26Then, as the king of Israel was passing by on the wall, a woman cried out to him, saying, “Help, my lord, O king!”

27And he said, “If the LORD does not help you, where can I find help for you? From the threshing floor or from the winepress?”

28Then the king said to her, “What is troubling you?” And she answered, “This woman said to me, ‘Give your son, that we may eat him today, and we will eat my son tomorrow.’

29“So qwe boiled my son, and ate him. And I said to her on the next day, ‘Give your son, that we may eat him’; but she has hidden her son.”

30Now it happened, when the king heard the words of the woman, that he rtore his clothes; and as he passed by on the wall, the people looked, and there underneath he had sackcloth on his body.

31Then he said, s“God do so to me and more also, if the head of Elisha the son of Shaphat remains on him today!”

32But Elisha was sitting in his house, and tthe elders were sitting with him. And the king sent a man ahead of him, but before the messenger came to him, he said to the elders, u“Do you see how this son of va murderer has sent someone to take away my head? Look, when the messenger comes, shut the door, and hold him fast at the door. Is not the sound of his master’s feet behind him?”

33And while he was still talking with them, there was the messenger, coming down to him; and then the king said, “Surely this calamity is from the LORD; wwhy should I wait for the LORD any longer?”

2 Kings 7

The Syrians Flee

1Then Elisha said, “Hear the word of the LORD. Thus says the LORD: a‘Tomorrow about this time a 1seah of fine flour shall be sold for a shekel, and two seahs of barley for a shekel, at the gate of Samaria.’ ”

2bSo an officer on whose hand the king leaned answered the man of God and said, “Look, cif the LORD would make windows in heaven, could this thing be?” And he said, “In fact, you shall see it with your eyes, but you shall not eat of it.”

The Syrians Flee

3Now there were four leprous men dat the entrance of the gate; and they said to one another, “Why are we sitting here until we die?

4“If we say, ‘We will enter the city,’ the famine is in the city, and we shall die there. And if we sit here, we die also. Now therefore, come, let us surrender to the earmy of the Syrians. If they keep us alive, we shall live; and if they kill us, we shall only die.”

5And they rose at twilight to go to the camp of the Syrians; and when they had come to the outskirts of the Syrian camp, to their surprise no one was there.

6For the LORD had caused the army of the Syrians fto hear the noise of chariots and the noise of horses—the noise of a great army; so they said to one another, “Look, the king of Israel has hired against us gthe kings of the Hittites and the kings of the Egyptians to attack us!”

7Therefore they harose and fled at twilight, and left the camp intact—their tents, their horses, and their donkeys—and they fled for their lives.

8And when these lepers came to the outskirts of the camp, they went into one tent and ate and drank, and carried from it silver and gold and clothing, and went and hid them; then they came back and entered another tent, and carried some from there also, and went and hid it.

9Then they said to one another, “We are not doing right. This day is a day of good news, and we remain silent. If we wait until morning light, some 2punishment will come upon us. Now therefore, come, let us go and tell the king’s household.”

10So they went and called to the gatekeepers of the city, and told them, saying, “We went to the Syrian camp, and surprisingly no one was there, not a human sound—only horses and donkeys tied, and the tents intact.”

11And the gatekeepers called out, and they told it to the king’s household inside.

12So the king arose in the night and said to his servants, “Let me now tell you what the Syrians have done to us. They know that we are ihungry; therefore they have gone out of the camp to 3hide themselves in the field, saying, ‘When they come out of the city, we shall catch them alive, and get into the city.’ ”

13And one of his servants answered and said, “Please, let several men take five of the remaining horses which are left in the city. Look, they may either become like all the multitude of Israel that are left in it; or indeed, I say, they may become like all the multitude of Israel left from those who are consumed; so let us send them and see.”

14Therefore they took two chariots with horses; and the king sent them in the direction of the Syrian army, saying, “Go and see.”

15And they went after them to the Jordan; and indeed all the road was full of garments and weapons which the Syrians had thrown away in their haste. So the messengers returned and told the king.

16Then the people went out and plundered the tents of the Syrians. So a seah of fine flour was sold for a shekel, and two seahs of barley for a shekel, jaccording to the word of the LORD.

17Now the king had appointed the officer on whose hand he leaned to have charge of the gate. But the people trampled him in the gate, and he died, just kas the man of God had said, who spoke when the king came down to him.

18So it happened just as the man of God had spoken to the king, saying, l“Two seahs of barley for a shekel, and a seah of fine flour for a shekel, shall be sold tomorrow about this time in the gate of Samaria.”

19Then that officer had answered the man of God, and said, “Now look, if the LORD would make windows in heaven, could such a thing be?” And he had said, “In fact, you shall see it with your eyes, but you shall not eat of it.”

20And so it happened to him, for the people trampled him in the gate, and he died.

2 Kings 8

The King Restores the Shunammite’s Land

1Then Elisha spoke to the woman awhose son he had restored to life, saying, “Arise and go, you and your household, and stay wherever you can; for the LORD bhas called for a cfamine, and furthermore, it will come upon the land for seven years.”

2So the woman arose and did according to the saying of the man of God, and she went with her household and dwelt in the land of the Philistines seven years.

3It came to pass, at the end of seven years, that the woman returned from the land of the Philistines; and she went to make an appeal to the king for her house and for her land.

4Then the king talked with dGehazi, the servant of the man of God, saying, “Tell me, please, all the great things Elisha has done.”

5Now it happened, as he was telling the king how he had restored the dead to life, that there was the woman whose son he had erestored to life, appealing to the king for her house and for her land. And Gehazi said, “My lord, O king, this is the woman, and this is her son whom Elisha restored to life.”

6And when the king asked the woman, she told him. So the king appointed a certain officer for her, saying, “Restore all that was hers, and all the proceeds of the field from the day that she left the land until now.”

Death of Ben-Hadad

7Then Elisha went to Damascus, and fBen-Hadad king of Syria was sick; and it was told him, saying, “The man of God has come here.”

8And the king said to gHazael, h“Take a present in your hand, and go to meet the man of God, and iinquire of the LORD by him, saying, ‘Shall I recover from this disease?’ ”

9So jHazael went to meet him and took a present with him, of every good thing of Damascus, forty camel-loads; and he came and stood before him, and said, “Your son Ben-Hadad king of Syria has sent me to you, saying, ‘Shall I recover from this disease?’ ”

10And Elisha said to him, “Go, say to him, ‘You shall certainly recover.’ However the LORD has shown me that khe will really die.”

11Then he 1set his countenance in a stare until he was ashamed; and the man of God lwept.

12And Hazael said, “Why is my lord weeping?” He answered, “Because I know mthe evil that you will do to the children of Israel: Their strongholds you will set on fire, and their young men you will kill with the sword; and you nwill dash their children, and rip open their women with child.”

13So Hazael said, “But what ois your servant—a dog, that he should do this gross thing?” And Elisha answered, p“The LORD has shown me that you will become king over Syria.”

14Then he departed from Elisha, and came to his master, who said to him, “What did Elisha say to you?” And he answered, “He told me you would surely recover.”

15But it happened on the next day that he took a thick cloth and dipped it in water, and spread it over his face so that he died; and Hazael reigned in his place.

Jehoram Reigns in Judah

(2 Chr. 21:1–20)

16Now qin the fifth year of Joram the son of Ahab, king of Israel, Jehoshaphat having been king of Judah, rJehoram the son of Jehoshaphat began to reign as 2king of Judah.

17He was sthirty-two years old when he became king, and he reigned eight years in Jerusalem.

18And he walked in the way of the kings of Israel, just as the house of Ahab had done, for tthe daughter of Ahab was his wife; and he did evil in the sight of the LORD.

19Yet the LORD would not destroy Judah, for the sake of His servant David, uas He promised him to give a lamp to him and his sons forever.

20In his days vEdom revolted against Judah’s authority, wand made a king over themselves.

21So 3Joram went to Zair, and all his chariots with him. Then he rose by night and attacked the Edomites who had surrounded him and the captains of the chariots; and the troops fled to their tents.

22Thus Edom has been in revolt against Judah’s authority to this day. xAnd Libnah revolted at that time.

23Now the rest of the acts of Joram, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

24So Joram 4rested with his fathers, and was buried with his fathers in the City of David. Then yAhaziah5 his son reigned in his place.

Ahaziah Reigns in Judah

(2 Chr. 22:1–6)

25In the twelfth year of Joram the son of Ahab, king of Israel, Ahaziah the son of Jehoram, king of Judah, began to reign.

26Ahaziah was ztwenty-two years old when he became king, and he reigned one year in Jerusalem. His mother’s name was Athaliah the granddaughter of Omri, king of Israel.

27aAnd he walked in the way of the house of Ahab, and did evil in the sight of the LORD, like the house of Ahab, for he was the son-in-law of the house of Ahab.

28Now he went bwith Joram the son of Ahab to war against Hazael king of Syria at cRamoth Gilead; and the Syrians wounded Joram.

29Then dKing Joram went back to Jezreel to recover from the wounds which the Syrians had inflicted on him at 6Ramah, when he fought against Hazael king of Syria. eAnd Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.

2 Kings 9

Jehu Anointed King of Israel

1And Elisha the prophet called one of athe sons of the prophets, and said to him, b“Get1 yourself ready, take this flask of oil in your hand, cand go to Ramoth Gilead.

2“Now when you arrive at that place, look there for Jehu the son of Jehoshaphat, the son of Nimshi, and go in and make him rise up from among dhis associates, and take him to an inner room.

3“Then etake the flask of oil, and pour it on his head, and say, ‘Thus says the LORD: “I have anointed you king over Israel.” ’ Then open the door and flee, and do not delay.”

4So the young man, the servant of the prophet, went to Ramoth Gilead.

5And when he arrived, there were the captains of the army sitting; and he said, “I have a message for you, Commander.” Jehu said, “For which one of us?” And he said, “For you, Commander.”

6Then he arose and went into the house. And he poured the oil on his head, and said to him, f“Thus says the LORD God of Israel: ‘I have anointed you king over the people of the LORD, over Israel.

7‘You shall strike down the house of Ahab your master, that I may gavenge the blood of My servants the prophets, and the blood of all the servants of the LORD, hat the hand of Jezebel.

8‘For the whole house of Ahab shall perish; and iI will cut off from Ahab all jthe males in Israel, both kbond and free.

9‘So I will make the house of Ahab like the house of lJeroboam the son of Nebat, and like the house of mBaasha the son of Ahijah.

10n‘The dogs shall eat Jezebel on the plot of ground at Jezreel, and there shall be none to bury her.’ ” And he opened the door and fled.

11Then Jehu came out to the servants of his master, and one said to him, “Is all well? Why did othis madman come to you?” And he said to them, “You know the man and his babble.”

12And they said, “A lie! Tell us now.” So he said, “Thus and thus he spoke to me, saying, ‘Thus says the LORD: “I have anointed you king over Israel.” ’ ”

13Then each man hastened pto take his garment and put it 2under him on the top of the steps; and they blew trumpets, saying, “Jehu is king!”

Joram of Israel Killed

14So Jehu the son of Jehoshaphat, the son of Nimshi, conspired against qJoram. (Now Joram had been defending Ramoth Gilead, he and all Israel, against Hazael king of Syria.

15But rKing 3Joram had returned to Jezreel to recover from the wounds which the Syrians had inflicted on him when he fought with Hazael king of Syria.) And Jehu said, “If you are so minded, let no one leave or escape from the city to go and tell it in Jezreel.”

16So Jehu rode in a chariot and went to Jezreel, for Joram was laid up there; sand Ahaziah king of Judah had come down to see Joram.

17Now a watchman stood on the tower in Jezreel, and he saw the company of Jehu as he came, and said, “I see a company of men.” And Joram said, “Get a horseman and send him to meet them, and let him say, 4‘Is it peace?’ ”

18So the horseman went to meet him, and said, “Thus says the king: ‘Is it peace?’ ” And Jehu said, “What have you to do with peace? 5Turn around and follow me.” So the watchman reported, saying, “The messenger went to them, but is not coming back.”

19Then he sent out a second horseman who came to them, and said, “Thus says the king: ‘Is it peace?’ ” And Jehu answered, “What have you to do with peace? Turn around and follow me.”

20So the watchman reported, saying, “He went up to them and is not coming back; and the driving is like the driving of Jehu the son of Nimshi, for he drives furiously!”

21Then Joram said, 6“Make ready.” And his chariot was made ready. Then tJoram king of Israel and Ahaziah king of Judah went out, each in his chariot; and they went out to meet Jehu, and 7met him uon the property of Naboth the Jezreelite.

22Now it happened, when Joram saw Jehu, that he said, “Is it peace, Jehu?” So he answered, “What peace, as long as the harlotries of your mother Jezebel and her witchcraft are so many?”

23Then Joram turned around and fled, and said to Ahaziah, “Treachery, Ahaziah!”

24Now Jehu 8drew his bow with full strength and shot Jehoram between his arms; and the arrow came out at his heart, and he sank down in his chariot.

25Then Jehu said to Bidkar his captain, “Pick him up, and throw him into the tract of the field of Naboth the Jezreelite; for remember, when you and I were riding together behind Ahab his father, that vthe LORD laid this wburden upon him:

26‘Surely I saw yesterday the blood of Naboth and the blood of his sons,’ says the LORD, x‘and I will repay you 9in this plot,’ says the LORD. Now therefore, take and throw him on the plot of ground, according to the word of the LORD.”

Ahaziah of Judah Killed

(2 Chr. 22:7–9)

27But when Ahaziah king of Judah saw this, he fled by the road to 10Beth Haggan. So Jehu pursued him, and said, 11“Shoot him also in the chariot.” And they shot him at the Ascent of Gur, which is by Ibleam. Then he fled to yMegiddo, and died there.

28And his servants carried him in the chariot to Jerusalem, and buried him in his tomb with his fathers in the City of David.

29In the eleventh year of Joram the son of Ahab, Ahaziah had become king over Judah.

Jezebel’s Violent Death

30Now when Jehu had come to Jezreel, Jezebel heard of it; zand she put paint on her eyes and adorned her head, and looked through a window.

31Then, as Jehu entered at the gate, she said, a“Is it peace, Zimri, murderer of your master?”

32And he looked up at the window, and said, “Who is on my side? Who?” So two or three eunuchs looked out at him.

33Then he said, “Throw her down.” So they threw her down, and some of her blood spattered on the wall and on the horses; and he trampled her underfoot.

34And when he had gone in, he ate and drank. Then he said, “Go now, see to this accursed woman, and bury her, for bshe was a king’s daughter.”

35So they went to bury her, but they found no more of her than the skull and the feet and the palms of her hands.

36Therefore they came back and told him. And he said, “This is the word of the LORD, which He spoke by His servant Elijah the Tishbite, saying, c‘On the plot of ground at Jezreel dogs shall eat the flesh of Jezebel;

37‘and the corpse of Jezebel shall be das refuse on the surface of the field, in the plot at Jezreel, so that they shall not say, “Here lies Jezebel.” ’ ”

2 Kings 10

Ahab’s Seventy Sons Killed

1Now Ahab had seventy sons in Samaria. And Jehu wrote and sent letters to Samaria, to the rulers of 1Jezreel, to the elders, and to 2those who reared Ahab’s sons, saying:

2Now as soon as this letter comes to you, since your master’s sons are with you, and you have chariots and horses, a fortified city also, and weapons,

3choose the 3best qualified of your master’s sons, set him on his father’s throne, and fight for your master’s house.

4But they were exceedingly afraid, and said, “Look, atwo kings could not 4stand up to him; how then can we stand?”

5And he who was in charge of the house, and he who was in charge of the city, the elders also, and those who reared the sons, sent to Jehu, saying, “We are your servants, we will do all you tell us; but we will not make anyone king. Do what is good in your sight.”

6Then he wrote a second letter to them, saying:

If you are for me and will obey my voice, take the heads of the men, your master’s sons, and come to me at Jezreel by this time tomorrow.

Now the king’s sons, seventy persons, were with the great men of the city, who were rearing them.

7So it was, when the letter came to them, that they took the king’s sons and bslaughtered seventy persons, put their heads in baskets and sent them to him at Jezreel.

8Then a messenger came and told him, saying, “They have brought the heads of the king’s sons.” And he said, “Lay them in two heaps at the entrance of the gate until morning.”

9So it was, in the morning, that he went out and stood, and said to all the people, “You are righteous. Indeed cI conspired against my master and killed him; but who killed all these?

10“Know now that nothing shall dfall to the earth of the word of the LORD which the LORD spoke concerning the house of Ahab; for the LORD has done what He spoke eby His servant Elijah.”

11So Jehu killed all who remained of the house of Ahab in Jezreel, and all his great men and his close acquaintances and his priests, until he left him none remaining.

Ahaziah’s Forty-two Brothers Killed

12And he arose and departed and went to Samaria. On the way, at 5Beth Eked of the Shepherds,

13fJehu met with the brothers of Ahaziah king of Judah, and said, “Who are you?” So they answered, “We are the brothers of Ahaziah; we have come down to greet the sons of the king and the sons of the queen mother.”

14And he said, “Take them alive!” So they took them alive, and gkilled them at the well of 6Beth Eked, forty-two men; and he left none of them.

The Rest of Ahab’s Family Killed

15Now when he departed from there, he 7met hJehonadab the son of iRechab, coming to meet him; and he greeted him and said to him, “Is your heart right, as my heart is toward your heart?” And Jehonadab answered, “It is.” Jehu said, “If it is, jgive me your hand.” So he gave him his hand, and he took him up to him into the chariot.

16Then he said, “Come with me, and see my kzeal for the LORD.” So they had him ride in his chariot.

17And when he came to Samaria, lhe killed all who remained to Ahab in Samaria, till he had destroyed them, according to the word of the LORD mwhich He spoke to Elijah.

Worshipers of Baal Killed

18Then Jehu gathered all the people together, and said to them, n“Ahab served Baal a little, Jehu will serve him much.

19“Now therefore, call to me all the oprophets of Baal, all his servants, and all his priests. Let no one be missing, for I have a great sacrifice for Baal. Whoever is missing shall not live.” But Jehu acted deceptively, with the intent of destroying the worshipers of Baal.

20And Jehu said, 8“Proclaim a solemn assembly for Baal.” So they proclaimed it.

21Then Jehu sent throughout all Israel; and all the worshipers of Baal came, so that there was not a man left who did not come. So they came into the 9temple of Baal, and the ptemple of Baal was full from one end to the other.

22And he said to the one in charge of the wardrobe, “Bring out vestments for all the worshipers of Baal.” So he brought out vestments for them.

23Then Jehu and Jehonadab the son of Rechab went into the temple of Baal, and said to the worshipers of Baal, “Search and see that no servants of the LORD are here with you, but only the worshipers of Baal.”

24So they went in to offer sacrifices and burnt offerings. Now Jehu had appointed for himself eighty men on the outside, and had said, “If any of the men whom I have brought into your hands escapes, whoever lets him escape, it shall be qhis life for the life of the other.”

25Now it happened, as soon as he had made an end of offering the burnt offering, that Jehu said to the guard and to the captains, “Go in and kill them; let no one come out!” And they killed them with the edge of the sword; then the guards and the officers threw them out, and went into the 10inner room of the temple of Baal.

26And they brought the rsacred pillars out of the temple of Baal and burned them.

27Then they broke down the sacred pillar of Baal, and tore down the 11temple of Baal and smade it a refuse dump to this day.

28Thus Jehu destroyed Baal from Israel.

29However Jehu did not turn away from the sins of Jeroboam the son of Nebat, who had made Israel sin, that is, from tthe golden calves that were at Bethel and Dan.

30And the LORD usaid to Jehu, “Because you have done well in doing what is right in My sight, and have done to the house of Ahab all that was in My heart, vyour sons shall sit on the throne of Israel to the fourth generation.”

31But Jehu 12took no heed to walk in the law of the LORD God of Israel with all his heart; for he did not depart from wthe sins of Jeroboam, who had made Israel sin.

Death of Jehu

32In those days the LORD began to cut off parts of Israel; and xHazael conquered them in all the territory of Israel

33from the Jordan eastward: all the land of Gilead—Gad, Reuben, and Manasseh—from yAroer, which is by the River Arnon, including zGilead and Bashan.

34Now the rest of the acts of Jehu, all that he did, and all his might, are they not written in the book of the chronicles of the kings of Israel?

35So Jehu 13rested with his fathers, and they buried him in Samaria. Then aJehoahaz his son reigned in his place.

36And the period that Jehu reigned over Israel in Samaria was twenty-eight years.

2 Kings 11

Athaliah Reigns in Judah

(2 Chr. 22:10–12)

1When aAthaliah bthe mother of Ahaziah saw that her son was cdead, she arose and destroyed all the royal heirs.

2But 1Jehosheba, the daughter of King Joram, sister of dAhaziah, took 2Joash the son of Ahaziah, and stole him away from among the king’s sons who were being murdered; and they hid him and his nurse in the bedroom, from Athaliah, so that he was not killed.

3So he was hidden with her in the house of the LORD for six years, while Athaliah reigned over the land.

Joash Crowned King of Judah

(2 Chr. 23:1–11)

4In ethe seventh year Jehoiada sent and brought the captains of hundreds—of the bodyguards and the 3escorts—and brought them into the house of the LORD to him. And he made a covenant with them and took an oath from them in the house of the LORD, and showed them the king’s son.

5Then he commanded them, saying, “This is what you shall do: One-third of you who 4come on duty fon the Sabbath shall be keeping watch over the king’s house,

6“one-third shall be at the gate of Sur, and one-third at the gate behind the escorts. You shall keep the watch of the house, lest it be broken down.

7“The two 5contingents of you who go off duty on the Sabbath shall keep the watch of the house of the LORD for the king.

8“But you shall surround the king on all sides, every man with his weapons in his hand; and whoever comes within range, let him be put to death. You are to be with the king as he goes out and as he comes in.”

9gSo the captains of the hundreds did according to all that Jehoiada the priest commanded. Each of them took his men who were to be on duty on the Sabbath, with those who were going off duty on the Sabbath, and came to Jehoiada the priest.

10And the priest gave the captains of hundreds the spears and shields which had belonged to King David, hthat were in the temple of the LORD.

11Then the escorts stood, every man with his weapons in his hand, all around the king, from the right 6side of the temple to the left side of the temple, by the altar and the house.

12And he brought out the king’s son, put the crown on him, and gave him the iTestimony;7 they made him king and anointed him, and they clapped their hands and said, j“Long live the king!”

Death of Athaliah

(2 Chr. 23:12—24:1)

13kNow when Athaliah heard the noise of the escorts and the people, she came to the people in the temple of the LORD.

14When she looked, there was the king standing by la pillar according to custom; and the leaders and the trumpeters were by the king. All the people of the land were rejoicing and blowing trumpets. So Athaliah tore her clothes and cried out, “Treason! Treason!”

15And Jehoiada the priest commanded the captains of the hundreds, the officers of the army, and said to them, “Take her outside 8under guard, and slay with the sword whoever follows her.” For the priest had said, “Do not let her be killed in the house of the LORD.”

16So they seized her; and she went by way of the horses’ entrance into the king’s house, and there she was killed.

17mThen Jehoiada nmade a covenant between the LORD, the king, and the people, that they should be the LORD’s people, and also obetween the king and the people.

18And all the people of the land went to the ptemple of Baal, and tore it down. They thoroughly qbroke in pieces its altars and 9images, and rkilled Mattan the priest of Baal before the altars. And sthe priest appointed 10officers over the house of the LORD.

19Then he took the captains of hundreds, the bodyguards, the escorts, and all the people of the land; and they brought the king down from the house of the LORD, and went by way of the gate of the escorts to the king’s house. Then he sat on the throne of the kings.

20So all the people of the land rejoiced; and the city was quiet, for they had slain Athaliah with the sword in the king’s house.

21Jehoash was tseven years old when he became king.

2 Kings 12

Jehoash Repairs the Temple

(2 Chr. 24:1–14)

1In the seventh year of Jehu, aJehoash1 became king, and he reigned forty years in Jerusalem. His mother’s name was Zibiah of Beersheba.

2Jehoash did what was right in the sight of the LORD all the days in which bJehoiada the priest instructed him.

3But cthe 2high places were not taken away; the people still sacrificed and burned incense on the high places.

4And Jehoash said to the priests, d“All the money of the dedicated gifts that are brought into the house of the LORD—each man’s ecensus3 money, each man’s fassessment money—and all the money that 4a man gpurposes in his heart to bring into the house of the LORD,

5“let the priests take it themselves, each from his constituency; and let them repair the 5damages of the temple, wherever any dilapidation is found.”

6Now it was so, by the twenty-third year of King Jehoash, hthat the priests had not repaired the damages of the temple.

7iSo King Jehoash called Jehoiada the priest and the other priests, and said to them, “Why have you not repaired the damages of the temple? Now therefore, do not take more money from your constituency, but deliver it for repairing the damages of the temple.”

8And the priests agreed that they would neither receive more money from the people, nor repair the damages of the temple.

9Then Jehoiada the priest took ja chest, bored a hole in its lid, and set it beside the altar, on the right side as one comes into the house of the LORD; and the priests who 6kept the door put kthere all the money brought into the house of the LORD.

10So it was, whenever they saw that there was much money in the chest, that the king’s lscribe7 and the high priest came up and 8put it in bags, and counted the money that was found in the house of the LORD.

11Then they gave the money, which had been apportioned, into the hands of those who did the work, who had the oversight of the house of the LORD; and they 9paid it out to the carpenters and builders who worked on the house of the LORD,

12and to masons and stonecutters, and for buying timber and hewn stone, to mrepair the damage of the house of the LORD, and for all that was paid out to repair the temple.

13However nthere were not made for the house of the LORD basins of silver, trimmers, sprinkling-bowls, trumpets, any articles of gold or articles of silver, from the money brought into the house of the LORD.

14But they gave that to the workmen, and they repaired the house of the LORD with it.

15Moreover othey did not require an account from the men into whose hand they delivered the money to be paid to workmen, for they dealt faithfully.

16pThe money from the trespass offerings and the money from the sin offerings was not brought into the house of the LORD. qIt belonged to the priests.

Hazael Threatens Jerusalem

17rHazael king of Syria went up and fought against Gath, and took it; then sHazael set his face to 10go up to Jerusalem.

18And Jehoash king of Judah ttook all the sacred things that his fathers, Jehoshaphat and Jehoram and Ahaziah, kings of Judah, had dedicated, and his own sacred things, and all the gold found in the treasuries of the house of the LORD and in the king’s house, and sent them to Hazael king of Syria. Then he went away from Jerusalem.

Death of Joash

(2 Chr. 24:23–27)

19Now the rest of the acts of 11Joash, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

20And uhis servants arose and formed a conspiracy, and killed Joash in the house of 12the Millo, which goes down to Silla.

21For 13Jozachar the son of Shimeath and Jehozabad the son of 14Shomer, his servants, struck him. So he died, and they buried him with his fathers in the City of David. Then vAmaziah his son reigned in his place.

2 Kings 13

Jehoahaz Reigns in Israel

1In the twenty-third year of aJoash1 the son of Ahaziah, king of Judah, bJehoahaz the son of Jehu became king over Israel in Samaria, and reigned seventeen years.

2And he did evil in the sight of the LORD, and followed the csins of Jeroboam the son of Nebat, who had made Israel sin. He did not 2depart from them.

3Then dthe anger of the LORD was aroused against Israel, and He delivered them into the hand of eHazael king of Syria, and into the hand of fBen-Hadad the son of Hazael, all their days.

4So Jehoahaz gpleaded with the LORD, and the LORD listened to him; for hHe saw the oppression of Israel, because the king of Syria oppressed them.

5iThen the LORD gave Israel a deliverer, so that they escaped from under the hand of the Syrians; and the children of Israel dwelt in their tents as before.

6Nevertheless they did not depart from the sins of the house of Jeroboam, who had made Israel sin, but walked in them; jand the 3wooden image also remained in Samaria.

7For He left of the army of Jehoahaz only fifty horsemen, ten chariots, and ten thousand foot soldiers; for the king of Syria had destroyed them kand made them llike the dust at threshing. The Assyrian Empire

8Now the rest of the acts of Jehoahaz, all that he did, and his might, are they not written in the book of the chronicles of the kings of Israel?

9So Jehoahaz 4rested with his fathers, and they buried him in Samaria. Then 5Joash his son reigned in his place.

Jehoash Reigns in Israel

10In the thirty-seventh year of Joash king of Judah, 6Jehoash the son of Jehoahaz became king over Israel in Samaria, and reigned sixteen years.

11And he did evil in the sight of the LORD. He did not depart from all the sins of Jeroboam the son of Nebat, who made Israel sin, but walked in them.

12mNow the rest of the acts of Joash, nall that he did, and ohis might with which he fought against Amaziah king of Judah, are they not written in the book of the chronicles of the kings of Israel?

13So Joash prested7 with his fathers. Then Jeroboam sat on his throne. And Joash was buried in Samaria with the kings of Israel.

Death of Elisha

14Elisha had become sick with the illness of which he would die. Then Joash the king of Israel came down to him, and wept over his face, and said, “O my father, my father, qthe chariots of Israel and their horsemen!”

15And Elisha said to him, “Take a bow and some arrows.” So he took himself a bow and some arrows.

16Then he said to the king of Israel, “Put your hand on the bow.” So he put his hand on it, and Elisha put his hands on the king’s hands.

17And he said, “Open the east window”; and he opened it. Then Elisha said, “Shoot”; and he shot. And he said, “The arrow of the LORD’s deliverance and the arrow of deliverance from Syria; for you must strike the Syrians at rAphek till you have destroyed them.”

18Then he said, “Take the arrows”; so he took them. And he said to the king of Israel, “Strike the ground”; so he struck three times, and stopped.

19And the man of God was angry with him, and said, “You should have struck five or six times; then you would have struck Syria till you had destroyed it! sBut now you will strike Syria only three times.”

20Then Elisha 8died, and they buried him. And the traiding bands from Moab invaded the land in the spring of the year.

21So it was, as they were burying a man, that suddenly they spied a band of raiders; and they put the man in the tomb of Elisha; and when the man was let down and touched the bones of Elisha, he revived and stood on his feet.

Israel Recaptures Cities from Syria

22And uHazael king of Syria oppressed Israel all the days of Jehoahaz.

23But the LORD was vgracious to them, had compassion on them, and wregarded them, xbecause of His covenant with Abraham, Isaac, and Jacob, and would not yet destroy them or cast them from His presence.

24Now Hazael king of Syria died. Then Ben-Hadad his son reigned in his place.

25And 9Jehoash the son of Jehoahaz recaptured from the hand of Ben-Hadad, the son of Hazael, the cities which he had taken out of the hand of Jehoahaz his father by war. yThree times Joash defeated him and recaptured the cities of Israel.

2 Kings 14

Amaziah Reigns in Judah

(2 Chr. 25:1—26:2)

1In athe second year of Joash the son of Jehoahaz, king of Israel, bAmaziah the son of Joash, king of Judah, became king.

2He was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. His mother’s name was Jehoaddan of Jerusalem.

3And he did what was right in the sight of the LORD, yet not like his father David; he did everything cas his father Joash had done.

4dHowever the 1high places were not taken away, and the people still sacrificed and burned incense on the high places.

5Now it happened, as soon as the kingdom was established in his hand, that he executed his servants ewho had murdered his father the king.

6But the children of the murderers he did not execute, according to what is written in the Book of the Law of Moses, in which the LORD commanded, saying, f“Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; but a person shall be put to death for his own sin.”

7gHe killed ten thousand Edomites in hthe Valley of Salt, and took 2Sela by war, iand called its name Joktheel to this day.

8jThen Amaziah sent messengers to 3Jehoash the son of Jehoahaz, the son of Jehu, king of Israel, saying, “Come, let us face one another in battle.”

9And Jehoash king of Israel sent to Amaziah king of Judah, saying, k“The thistle that was in Lebanon sent to the lcedar that was in Lebanon, saying, ‘Give your daughter to my son as wife’; and a wild beast that was in Lebanon passed by and trampled the thistle.

10“You have indeed defeated Edom, and myour heart has 4lifted you up. Glory in that, and stay at home; for why should you meddle with trouble so that you fall—you and Judah with you?”

11But Amaziah would not heed. Therefore Jehoash king of Israel went out; so he and Amaziah king of Judah faced one another at nBeth Shemesh, which belongs to Judah.

12And Judah was defeated by Israel, and every man fled to his tent.

13Then Jehoash king of Israel captured Amaziah king of Judah, the son of Jehoash, the son of Ahaziah, at Beth Shemesh; and he went to Jerusalem, and broke down the wall of Jerusalem from othe Gate of Ephraim to pthe Corner Gate—5four hundred cubits.

14And he took all qthe gold and silver, all the articles that were found in the house of the LORD and in the treasuries of the king’s house, and hostages, and returned to Samaria.

15rNow the rest of the acts of Jehoash which he did—his might, and how he fought with Amaziah king of Judah—are they not written in the book of the chronicles of the kings of Israel?

16So Jehoash 6rested with his fathers, and was buried in Samaria with the kings of Israel. Then Jeroboam his son reigned in his place.

17sAmaziah the son of Joash, king of Judah, lived fifteen years after the death of Jehoash the son of Jehoahaz, king of Israel.

18Now the rest of the acts of Amaziah, are they not written in the book of the chronicles of the kings of Judah?

19And tthey formed a conspiracy against him in Jerusalem, and he fled to uLachish; but they sent after him to Lachish and killed him there.

20Then they brought him on horses, and he was buried at Jerusalem with his fathers in the City of David.

21And all the people of Judah took vAzariah,7 who was sixteen years old, and made him king instead of his father Amaziah.

22He built wElath8 and restored it to Judah, after 9the king rested with his fathers.

Jeroboam II Reigns in Israel

23In the fifteenth year of Amaziah the son of Joash, king of Judah, Jeroboam the son of Joash, king of Israel, became king in Samaria, and reigned forty-one years.

24And he did evil in the sight of the LORD; he did not depart from all the xsins of Jeroboam the son of Nebat, who had made Israel sin.

25He yrestored the 10territory of Israel zfrom the entrance of Hamath to athe11 Sea of the Arabah, according to the word of the LORD God of Israel, which He had spoken through His servant bJonah the son of Amittai, the prophet who was from cGath Hepher.

26For the LORD dsaw that the affliction of Israel was very bitter; and whether bond or free, ethere was no helper for Israel.

27fAnd the LORD did not say that He would blot out the name of Israel from under heaven; but He saved them by the hand of Jeroboam the son of Joash.

28Now the rest of the acts of Jeroboam, and all that he did—his might, how he made war, and how he recaptured for Israel, from gDamascus and Hamath, hwhat had belonged to Judah—are they not written in the book of the chronicles of the kings of Israel?

29So Jeroboam 12rested with his fathers, the kings of Israel. Then iZechariah his son reigned in his place.

2 Kings 15

Azariah Reigns in Judah

(2 Chr. 26:3–23)

1In the twenty-seventh year of Jeroboam king of Israel, aAzariah the son of Amaziah, king of Judah, bbecame king.

2He was sixteen years old when he became king, and he reigned fifty-two years in Jerusalem. His mother’s name was Jecholiah of Jerusalem.

3And he did what was right in the sight of the LORD, according to all that his father Amaziah had done,

4cexcept that the 1high places were not removed; the people still sacrificed and burned incense on the high places.

5Then the LORD dstruck the king, so that he was a leper until the day of his edeath; so he fdwelt in an isolated house. And Jotham the king’s son was over the royal house, judging the people of the land.

6Now the rest of the acts of Azariah, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

7So Azariah 2rested with his fathers, and gthey buried him with his fathers in the City of David. Then Jotham his son reigned in his place.

Zechariah Reigns in Israel

8In the thirty-eighth year of Azariah king of Judah, hZechariah the son of Jeroboam reigned over Israel in Samaria six months.

9And he did evil in the sight of the LORD, ias his fathers had done; he did not depart from the sins of Jeroboam the son of Nebat, who had made Israel sin.

10Then Shallum the son of Jabesh conspired against him, and jstruck and killed him in front of the people; and he reigned in his place.

11Now the rest of the acts of Zechariah, indeed they are written in the book of the chronicles of the kings of Israel.

12This was the word of the LORD which He spoke to Jehu, saying, k“Your sons shall sit on the throne of Israel to the fourth generation.” And so it was.

Shallum Reigns in Israel

13Shallum the son of Jabesh became king in the thirty-ninth year of 3Uzziah king of Judah; and he reigned a full month in Samaria.

14For Menahem the son of Gadi went up from lTirzah, came to Samaria, and struck Shallum the son of Jabesh in Samaria and killed him; and he reigned in his place.

15Now the rest of the acts of Shallum, and the conspiracy which he 4led, indeed they are written in the book of the chronicles of the kings of Israel.

16Then from Tirzah, Menahem attacked mTiphsah, all who were there, and its territory. Because they did not surrender, therefore he attacked it. All nthe women there who were with child he ripped open.

Menahem Reigns in Israel

17In the thirty-ninth year of Azariah king of Judah, Menahem the son of Gadi became king over Israel, and reigned ten years in Samaria.

18And he did evil in the sight of the LORD; he did not depart all his days from the sins of Jeroboam the son of Nebat, who had made Israel sin.

19oPul5 king of Assyria came against the land; and Menahem gave Pul a thousand talents of silver, that his 6hand might be with him to pstrengthen the kingdom under his control.

20And Menahem qexacted7 the money from Israel, from all the very wealthy, from each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and did not stay there in the land.

21Now the rest of the acts of Menahem, and all that he did, are they not written in the book of the chronicles of the kings of Israel?

22So Menahem 8rested with his fathers. Then Pekahiah his son reigned in his place.

Pekahiah Reigns in Israel

23In the fiftieth year of Azariah king of Judah, Pekahiah the son of Menahem became king over Israel in Samaria, and reigned two years.

24And he did evil in the sight of the LORD; he did not depart from the sins of Jeroboam the son of Nebat, who had made Israel sin.

25Then Pekah the son of Remaliah, an officer of his, conspired against him and 9killed him in Samaria, in the rcitadel of the king’s house, along with Argob and Arieh; and with him were fifty men of Gilead. He killed him and reigned in his place.

26Now the rest of the acts of Pekahiah, and all that he did, indeed they are written in the book of the chronicles of the kings of Israel.

Pekah Reigns in Israel

27In the fifty-second year of Azariah king of Judah, sPekah the son of Remaliah became king over Israel in Samaria, and reigned twenty years.

28And he did evil in the sight of the LORD; he did not depart from the sins of Jeroboam the son of Nebat, who had made Israel sin.

29In the days of Pekah king of Israel, 10Tiglath-Pileser king of Assyria tcame and took uIjon, Abel Beth Maachah, Janoah, Kedesh, Hazor, Gilead, and Galilee, all the land of Naphtali; and he vcarried them captive to Assyria.

30Then Hoshea the son of Elah led a conspiracy against Pekah the son of Remaliah, and struck and killed him; so he wreigned in his place in the twentieth year of Jotham the son of Uzziah.

31Now the rest of the acts of Pekah, and all that he did, indeed they are written in the book of the chronicles of the kings of Israel.

Jotham Reigns in Judah

(2 Chr. 27:1–9)

32In the second year of Pekah the son of Remaliah, king of Israel, xJotham the son of Uzziah, king of Judah, began to reign.

33He was twenty-five years old when he became king, and he reigned sixteen years in Jerusalem. His mother’s name was 11Jerusha the daughter of Zadok.

34And he did what was right in the sight of the LORD; he did yaccording to all that his father Uzziah had done.

35zHowever the 12high places were not removed; the people still sacrificed and burned incense on the high places. aHe built the Upper Gate of the house of the LORD.

36Now the rest of the acts of Jotham, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

37In those days the LORD began to send bRezin king of Syria and cPekah the son of Remaliah against Judah.

38So Jotham 13rested with his fathers, and was buried with his fathers in the City of David his father. Then Ahaz his son reigned in his place.

2 Kings 16

Ahaz Reigns in Judah

(2 Chr. 28:1–27)

1In the seventeenth year of Pekah the son of Remaliah, Ahaz the son of Jotham, king of Judah, began to reign.

2Ahaz was twenty years old when he became king, and he reigned sixteen years in Jerusalem; and he did not do what was right in the sight of the LORD his God, as his father David had done.

3But he walked in the way of the kings of Israel; indeed ahe made his son pass through the fire, according to the babominations of the nations whom the LORD had cast out from before the children of Israel.

4And he sacrificed and burned incense on the chigh places, don the hills, and under every green tree. Jerusalem in Hezekiah’s Time

5eThen Rezin king of Syria and Pekah the son of Remaliah, king of Israel, came up to Jerusalem to make war; and they besieged Ahaz but could not overcome him.

6At that time Rezin king of Syria fcaptured 1Elath for Syria, and drove the men of Judah from Elath. Then the 2Edomites went to Elath, and dwell there to this day.

7So Ahaz sent messengers to gTiglath-Pileser3 king of Assyria, saying, “I am your servant and your son. Come up and save me from the hand of the king of Syria and from the hand of the king of Israel, who rise up against me.”

8And Ahaz htook the silver and gold that was found in the house of the LORD, and in the treasuries of the king’s house, and sent it as a present to the king of Assyria.

9So the king of Assyria heeded him; for the king of Assyria went up against iDamascus and jtook it, carried its people captive to kKir, and killed Rezin.

10Now King Ahaz went to Damascus to meet Tiglath-Pileser king of Assyria, and saw an altar that was at Damascus; and King Ahaz sent to Urijah the priest the design of the altar and its pattern, according to all its workmanship.

11Then lUrijah the priest built an altar according to all that King Ahaz had sent from Damascus. So Urijah the priest made it before King Ahaz came back from Damascus.

12And when the king came back from Damascus, the king saw the altar; and mthe king approached the altar and made offerings on it.

13So he burned his burnt offering and his grain offering; and he poured his drink offering and sprinkled the blood of his peace offerings on the altar.

14He also brought nthe bronze altar which was before the LORD, from the front of the 4temple—from between the new altar and the house of the LORD—and put it on the north side of the new altar.

15Then King Ahaz commanded Urijah the priest, saying, “On the great new altar burn othe morning burnt offering, the evening grain offering, the king’s burnt sacrifice, and his grain offering, with the burnt offering of all the people of the land, their grain offering, and their drink offerings; and sprinkle on it all the blood of the burnt offering and all the blood of the sacrifice. And the bronze altar shall be for me to inquire by.”

16Thus did Urijah the priest, according to all that King Ahaz commanded.

17pAnd King Ahaz cut off qthe panels of the carts, and removed the lavers from them; and he took down rthe Sea from the bronze oxen that were under it, and put it on a pavement of stones.

18Also he removed the Sabbath pavilion which they had built in the temple, and he removed the king’s outer entrance from the house of the LORD, on account of the king of Assyria.

19Now the rest of the acts of Ahaz which he did, are they not written in the book of the chronicles of the kings of Judah?

20So Ahaz rested with his fathers, and swas buried with his fathers in the City of David. Then Hezekiah his son reigned in his place.

2 Kings 17

Hoshea Reigns in Israel

1In the twelfth year of Ahaz king of Judah, aHoshea the son of Elah became king of Israel in Samaria, and he reigned nine years.

2And he did evil in the sight of the LORD, but not as the kings of Israel who were before him.

3bShalmaneser king of Assyria came up against him; and Hoshea cbecame his vassal, and paid him tribute money.

4And the king of Assyria uncovered a conspiracy by Hoshea; for he had sent messengers to So, king of Egypt, and brought no tribute to the king of Assyria, as he had done year by year. Therefore the king of Assyria shut him up, and bound him in prison.

Israel Carried Captive to Assyria

5Now dthe king of Assyria went throughout all the land, and went up to Samaria and besieged it for three years.

6eIn the ninth year of Hoshea, the king of Assyria took Samaria and fcarried Israel away to Assyria, gand placed them in Halah and by the Habor, the River of Gozan, and in the cities of the Medes. The Babylonian Empire

7For hso it was that the children of Israel had sinned against the LORD their God, who had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt; and they had ifeared other gods,

8and jhad walked in the statutes of the nations whom the LORD had cast out from before the children of Israel, and of the kings of Israel, which they had made.

9Also the children of Israel secretly did against the LORD their God things that were not right, and they built for themselves 1high places in all their cities, kfrom watchtower to fortified city.

10lThey set up for themselves sacred pillars and mwooden images2 non every high hill and under every green tree.

11There they burned incense on all the high places, like the nations whom the LORD had carried away before them; and they did wicked things to provoke the LORD to anger,

12for they served idols, oof which the LORD had said to them, p“You shall not do this thing.”

13Yet the LORD testified against Israel and against Judah, by all of His qprophets, revery seer, saying, s“Turn from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by My servants the prophets.”

14Nevertheless they would not hear, but tstiffened their necks, like the necks of their fathers, who udid not believe in the LORD their God.

15And they vrejected His statutes wand His covenant that He had made with their fathers, and His testimonies which He had testified against them; they followed xidols, ybecame idolaters, and went after the nations who were all around them, concerning whom the LORD had charged them that they should znot do like them.

16So they left all the commandments of the LORD their God, amade for themselves a molded image and two calves, bmade a wooden image and worshiped all the chost of heaven, dand served Baal.

17eAnd they caused their sons and daughters to pass through the fire, fpracticed witchcraft and soothsaying, and gsold themselves to do evil in the sight of the LORD, to provoke Him to anger.

18Therefore the LORD was very angry with Israel, and removed them from His sight; there was none left hbut the tribe of Judah alone.

19Also iJudah did not keep the commandments of the LORD their God, but walked in the statutes of Israel which they made.

20And the LORD rejected all the descendants of Israel, afflicted them, and jdelivered them into the hand of plunderers, until He had cast them from His ksight.

21For lHe tore Israel from the house of David, and mthey made Jeroboam the son of Nebat king. Then Jeroboam drove Israel from following the LORD, and made them commit a great sin.

22For the children of Israel walked in all the sins of Jeroboam which he did; they did not depart from them,

23until the LORD removed Israel out of His sight, nas He had said by all His servants the prophets. oSo Israel was carried away from their own land to Assyria, as it is to this day.

Assyria Resettles Samaria

24pThen the king of Assyria brought people from Babylon, Cuthah, qAva, Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel; and they took possession of Samaria and dwelt in its cities.

25And it was so, at the beginning of their dwelling there, that they did not fear the LORD; therefore the LORD sent lions among them, which killed some of them.

26So they spoke to the king of Assyria, saying, “The nations whom you have removed and placed in the cities of Samaria do not know the rituals of the God of the land; therefore He has sent lions among them, and indeed, they are killing them because they do not know the rituals of the God of the land.”

27Then the king of Assyria commanded, saying, “Send there one of the priests whom you brought from there; let him go and dwell there, and let him teach them the rituals of the God of the land.”

28Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel, and taught them how they should fear the LORD.

29However every nation continued to make gods of its own, and put them rin the shrines on the high places which the Samaritans had made, every nation in the cities where they dwelt.

30The men of sBabylon made Succoth Benoth, the men of Cuth made Nergal, the men of Hamath made Ashima,

31tand the Avites made Nibhaz and Tartak; and the Sepharvites uburned their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.

32So they feared the LORD, vand from every class they appointed for themselves priests of the 3high places, who sacrificed for them in the shrines of the high places.

33wThey feared the LORD, yet served their own gods—according to the rituals of the nations from among whom they were carried away.

34To this day they continue practicing the former rituals; they do not fear the LORD, nor do they follow their statutes or their ordinances, or the law and commandment which the LORD had commanded the children of Jacob, xwhom He named Israel,

35with whom the LORD had made a covenant and charged them, saying: y“You shall not fear other gods, nor zbow down to them nor serve them nor sacrifice to them;

36“but the LORD, who abrought you up from the land of Egypt with great power and ban outstretched arm, cHim you shall fear, Him you shall worship, and to Him you shall offer sacrifice.

37“And the statutes, the ordinances, the law, and the commandment which He wrote for you, dyou shall be careful to observe forever; you shall not fear other gods.

38“And the covenant that I have made with you, eyou shall not forget, nor shall you fear other gods.

39“But the LORD your God you shall fear; and He will deliver you from the hand of all your enemies.”

40However they did not obey, but they followed their former rituals.

41fSo these nations feared the LORD, yet served their carved images; also their children and their children’s children have continued doing as their fathers did, even to this day.

2 Kings 18

Hezekiah Reigns in Judah

(2 Chr. 29:1, 2; 31:1)

1Now it came to pass in the third year of aHoshea the son of Elah, king of Israel, that bHezekiah the son of Ahaz, king of Judah, began to reign.

2He was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. His mother’s name was cAbi1 the daughter of Zechariah.

3And he did what was right in the sight of the LORD, according to all that his father David had done.

4dHe removed the 2high places and broke the sacred pillars, cut down the 3wooden image and broke in pieces the ebronze serpent that Moses had made; for until those days the children of Israel burned incense to it, and called it 4Nehushtan.

5He ftrusted in the LORD God of Israel, gso that after him was none like him among all the kings of Judah, nor who were before him.

6For he hheld fast to the LORD; he did not depart from following Him, but kept His commandments, which the LORD had commanded Moses.

7The LORD iwas with him; he jprospered wherever he went. And he krebelled against the king of Assyria and did not serve him.

8lHe 5subdued the Philistines, as far as Gaza and its territory, mfrom watchtower to fortified city.

9Now nit came to pass in the fourth year of King Hezekiah, which was the seventh year of Hoshea the son of Elah, king of Israel, that Shalmaneser king of Assyria came up against Samaria and besieged it.

10And at the end of three years they took it. In the sixth year of Hezekiah, that is, othe ninth year of Hoshea king of Israel, Samaria was taken.

11pThen the king of Assyria carried Israel away captive to Assyria, and put them qin Halah and by the Habor, the River of Gozan, and in the cities of the Medes,

12because they rdid not obey the voice of the LORD their God, but transgressed His covenant and all that Moses the servant of the LORD had commanded; and they would neither hear nor do them.

13And sin the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and took them.

14Then Hezekiah king of Judah sent to the king of Assyria at Lachish, saying, “I have done wrong; turn away from me; whatever you impose on me I will pay.” And the king of Assyria assessed Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.

15So Hezekiah tgave him all the silver that was found in the house of the LORD and in the treasuries of the king’s house.

16At that time Hezekiah stripped the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave 6it to the king of Assyria.

Sennacherib Boasts Against the LORD

(Is. 36:2–22; 2 Chr. 32:9–15)

17Then the king of Assyria sent the 7Tartan, the 8Rabsaris, and the 9Rabshakeh from Lachish, with a great army against Jerusalem, to King Hezekiah. And they went up and came to Jerusalem. When they had come up, they went and stood by the uaqueduct from the upper pool, vwhich was on the highway to the Fuller’s Field.

18And when they had called to the king, wEliakim the son of Hilkiah, who was over the household, Shebna the 10scribe, and Joah the son of Asaph, the recorder, came out to them.

19Then the Rabshakeh said to them, “Say now to Hezekiah, ‘Thus says the great king, the king of Assyria: x“What confidence is this in which you trust?

20“You speak of having plans and power for war; but they are 11mere words. And in whom do you trust, that you rebel against me?

21y“Now look! You are trusting in the staff of this broken reed, Egypt, on which if a man leans, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who trust in him.

22“But if you say to me, ‘We trust in the LORD our God,’ is it not He zwhose 12high places and whose altars Hezekiah has taken away, and said to Judah and Jerusalem, ‘You shall worship before this altar in Jerusalem’?” ’

23“Now therefore, I urge you, give a pledge to my master the king of Assyria, and I will give you two thousand horses—if you are able on your part to put riders on them!

24“How then will you repel one captain of the least of my master’s servants, and put your trust in Egypt for chariots and horsemen?

25“Have I now come up without the LORD against this place to destroy it? The LORD said to me, ‘Go up against this land, and destroy it.’ ”

26aThen Eliakim the son of Hilkiah, Shebna, and Joah said to the Rabshakeh, “Please speak to your servants in bAramaic, for we understand it; and do not speak to us in 13Hebrew in the hearing of the people who are on the wall.”

27But the Rabshakeh said to them, “Has my master sent me to your master and to you to speak these words, and not to the men who sit on the wall, who will eat and drink their own waste with you?”

28Then the Rabshakeh stood and called out with a loud voice in 14Hebrew, and spoke, saying, “Hear the word of the great king, the king of Assyria!

29“Thus says the king: c‘Do not let Hezekiah deceive you, for he shall not be able to deliver you from his hand;

30‘nor let Hezekiah make you trust in the LORD, saying, “The LORD will surely deliver us; this city shall not be given into the hand of the king of Assyria.” ’

31“Do not listen to Hezekiah; for thus says the king of Assyria: ‘Make peace with me 15by a present and come out to me; and every one of you eat from his own dvine and every one from his own fig tree, and every one of you drink the waters of his own cistern;

32‘until I come and take you away to a land like your own land, ea land of grain and new wine, a land of bread and vineyards, a land of olive groves and honey, that you may live and not die. But do not listen to Hezekiah, lest he persuade you, saying, “The LORD will deliver us.”

33f‘Has any of the gods of the nations at all delivered its land from the hand of the king of Assyria?

34‘Where are the gods of gHamath and Arpad? Where are the gods of Sepharvaim and Hena and hIvah? Indeed, have they delivered Samaria from my hand?

35‘Who among all the gods of the lands have delivered their countries from my hand, ithat the LORD should deliver Jerusalem from my hand?’ ” Nebuchadnezzar’s Campaigns Against Judah

36But the people held their peace and answered him not a word; for the king’s commandment was, “Do not answer him.”

37Then Eliakim the son of Hilkiah, who was over the household, Shebna the scribe, and Joah the son of Asaph, the recorder, came to Hezekiah jwith their clothes torn, and told him the words of the Rabshakeh.

2 Kings 19

Isaiah Assures Deliverance

(Is. 37:1–7)

1And aso it was, when King Hezekiah heard it, that he tore his clothes, covered himself with bsackcloth, and went into the house of the LORD.

2Then he sent Eliakim, who was over the household, Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet, the son of Amoz.

3And they said to him, “Thus says Hezekiah: ‘This day is a day of trouble, and rebuke, and blasphemy; for the children have come to birth, but there is no strength to 1bring them forth.

4c‘It may be that the LORD your God will hear all the words of the Rabshakeh, whom his master the king of Assyria has sent to dreproach the living God, and will erebuke the words which the LORD your God has heard. Therefore lift up your prayer for the remnant that is left.’ ”

5So the servants of King Hezekiah came to Isaiah.

6fAnd Isaiah said to them, “Thus you shall say to your master, ‘Thus says the LORD: “Do not be gafraid of the words which you have heard, with which the hservants of the king of Assyria have blasphemed Me.

7“Surely I will send ia spirit upon him, and he shall hear a rumor and return to his own land; and I will cause him to fall by the sword in his own land.” ’ ”

Sennacherib’s Threat and Hezekiah’s Prayer

(Is. 37:8–20)

8Then the Rabshakeh returned and found the king of Assyria warring against Libnah, for he heard that he had departed jfrom Lachish.

9And kthe king heard concerning Tirhakah king of Ethiopia, “Look, he has come out to make war with you.” So he again sent messengers to Hezekiah, saying,

10“Thus you shall speak to Hezekiah king of Judah, saying: ‘Do not let your God lin whom you trust deceive you, saying, “Jerusalem shall not be given into the hand of the king of Assyria.”

11‘Look! You have heard what the kings of Assyria have done to all lands by utterly destroying them; and shall you be delivered?

12m‘Have the gods of the nations delivered those whom my fathers have destroyed, Gozan and Haran and Rezeph, and the people of nEden who were in Telassar?

13o‘Where is the king of Hamath, the king of Arpad, and the king of the city of Sepharvaim, Hena, and Ivah?’ ”

14pAnd Hezekiah received the letter from the hand of the messengers, and read it; and Hezekiah went up to the house of the LORD, and spread it before the LORD.

15Then Hezekiah prayed before the LORD, and said: “O LORD God of Israel, the One qwho dwells between the cherubim, rYou are God, You alone, of all the kingdoms of the earth. You have made heaven and earth.

16s“Incline Your ear, O LORD, and hear; topen Your eyes, O LORD, and see; and hear the words of Sennacherib, uwhich he has sent to reproach the living God.

17“Truly, LORD, the kings of Assyria have laid waste the nations and their lands,

18“and have cast their gods into the fire; for they were vnot gods, but wthe work of men’s hands—wood and stone. Therefore they destroyed them.

19“Now therefore, O LORD our God, I pray, save us from his hand, xthat all the kingdoms of the earth may yknow that You are the LORD God, You alone.”

The Word of the LORD Concerning Sennacherib

(Is. 37:21–35)

20Then Isaiah the son of Amoz sent to Hezekiah, saying, “Thus says the LORD God of Israel: z‘Because you have prayed to Me against Sennacherib king of Assyria, aI have heard.’

21“This is the word which the LORD has spoken concerning him:

‘The virgin, bthe daughter of Zion,

Has despised you, laughed you to scorn;

The daughter of Jerusalem

c Has shaken her head behind your back!

22‘Whom have you reproached and blasphemed?

Against whom have you raised your voice,

And lifted up your eyes on high?

Against dthe Holy One of Israel.

23e By your messengers you have reproached the Lord,

And said: f“By the multitude of my chariots

I have come up to the height of the mountains,

To the limits of Lebanon;

I will cut down its tall cedars

And its choice cypress trees;

I will enter the extremity of its borders,

To its fruitful forest.

24I have dug and drunk strange water,

And with the soles of my feet I have gdried up

All the brooks of defense.”

25‘Did you not hear long ago

How hI made it,

From ancient times that I formed it?

Now I have brought it to pass,

That iyou should be

For crushing fortified cities into heaps of ruins.

26Therefore their inhabitants had little power;

They were dismayed and confounded;

They were as the grass of the field

And the green herb,

As jthe grass on the housetops

And grain blighted before it is grown.

27‘But kI know your dwelling place,

Your going out and your coming in,

And your rage against Me.

28Because your rage against Me and your tumult

Have come up to My ears,

Therefore lI will put My hook in your nose

And My bridle in your lips,

And I will turn you back

m By the way which you came.

29‘This shall be a nsign to you:

You shall eat this year such as grows 2of itself,

And in the second year what springs from the same;

Also in the third year sow and reap,

Plant vineyards and eat the fruit of them.

30o And the remnant who have escaped of the house of Judah

Shall again take root downward,

And bear fruit upward.

31For out of Jerusalem shall go a remnant,

And those who escape from Mount Zion.

p The zeal of the LORD 3of hosts will do this.’

32“Therefore thus says the LORD concerning the king of Assyria:

‘He shall qnot come into this city,

Nor shoot an arrow there,

Nor come before it with shield,

Nor build a siege mound against it.

33By the way that he came,

By the same shall he return;

And he shall not come into this city,’

Says the LORD.

34‘For rI will sdefend this city, to save it

For My own sake and tfor My servant David’s sake.’ ”

Sennacherib’s Defeat and Death

(Is. 37:36–38; 2 Chr. 32:20–23)

35And uit came to pass on a certain night that the 4angel of the LORD went out, and killed in the camp of the Assyrians one hundred and eighty-five thousand; and when people arose early in the morning, there were the corpses—all dead.

36So Sennacherib king of Assyria departed and went away, returned home, and remained at vNineveh.

37Now it came to pass, as he was worshiping in the temple of Nisroch his god, that his sons wAdrammelech and Sharezer xstruck him down with the sword; and they escaped into the land of Ararat. Then yEsarhaddon his son reigned in his place.

2 Kings 20

Hezekiah’s Life Extended

(2 Chr. 32:24–26; Is. 38:1–8)

1In athose days Hezekiah was sick and near death. And Isaiah the prophet, the son of Amoz, went to him and said to him, “Thus says the LORD: ‘Set your house in order, for you shall die, and not live.’ ”

2Then he turned his face toward the wall, and prayed to the LORD, saying,

3b“Remember now, O LORD, I pray, how I have walked before You in truth and with a loyal heart, and have done what was good in Your sight.” And Hezekiah wept bitterly.

4And it happened, before Isaiah had gone out into the middle court, that the word of the LORD came to him, saying,

5“Return and tell Hezekiah cthe leader of My people, ‘Thus says the LORD, the God of David your father: d“I have heard your prayer, I have seen eyour tears; surely I will heal you. On the third day you shall go up to the house of the LORD.

6“And I will add to your days fifteen years. I will deliver you and this city from the hand of the king of Assyria; and fI will defend this city for My own sake, and for the sake of My servant David.” ’ ”

7Then gIsaiah said, “Take a lump of figs.” So they took and laid it on the boil, and he recovered.

8And Hezekiah said to Isaiah, h“What is the sign that the LORD will heal me, and that I shall go up to the house of the LORD the third day?”

9Then Isaiah said, i“This is the sign to you from the LORD, that the LORD will do the thing which He has spoken: shall the shadow go forward ten degrees or go backward ten degrees?”

10And Hezekiah answered, “It is an easy thing for the shadow to go down ten 1degrees; no, but let the shadow go backward ten degrees.”

11So Isaiah the prophet cried out to the LORD, and jHe brought the shadow ten 2degrees backward, by which it had gone down on the sundial of Ahaz.

The Babylonian Envoys

(Is. 39:1–8)

12kAt that time 3Berodach-Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that Hezekiah had been sick.

13And lHezekiah was attentive to them, and showed them all the house of his treasures—the silver and gold, the spices and precious ointment, and 4all 5his armory—all that was found among his treasures. There was nothing in his house or in all his dominion that Hezekiah did not show them.

14Then Isaiah the prophet went to King Hezekiah, and said to him, “What did these men say, and from where did they come to you?” So Hezekiah said, “They came from a far country, from Babylon.”

15And he said, “What have they seen in your house?” So Hezekiah answered, m“They have seen all that is in my house; there is nothing among my treasures that I have not shown them.”

16Then Isaiah said to Hezekiah, “Hear the word of the LORD:

17‘Behold, the days are coming when all that is in your house, and what your fathers have accumulated until this day, nshall be carried to Babylon; nothing shall be left,’ says the LORD.

18‘And othey shall take away some of your sons who will 6descend from you, whom you will beget; pand they shall be qeunuchs in the palace of the king of Babylon.’ ”

19So Hezekiah said to Isaiah, r“The word of the LORD which you have spoken is good!” For he said, “Will there not be peace and truth at least in my days?”

Death of Hezekiah

(2 Chr. 32:32, 33)

20sNow the rest of the acts of Hezekiah—all his might, and how he tmade a upool and a 7tunnel and vbrought water into the city—are they not written in the book of the chronicles of the kings of Judah?

21So wHezekiah 8rested with his fathers. Then Manasseh his son reigned in his place.

2 Kings 21

Manasseh Reigns in Judah

(2 Chr. 33:1–20)

1Manasseh awas twelve years old when he became king, and he reigned fifty-five years in Jerusalem. His mother’s name was Hephzibah.

2And he did evil in the sight of the LORD, baccording to the abominations of the nations whom the LORD had cast out before the children of Israel.

3For he rebuilt the 1high places cwhich Hezekiah his father had destroyed; he raised up altars for Baal, and made a 2wooden image, das Ahab king of Israel had done; and he eworshiped all 3the host of heaven and served them.

4fHe also built altars in the house of the LORD, of which the LORD had said, g“In Jerusalem I will put My name.”

5And he built altars for all the host of heaven in the htwo courts of the house of the LORD.

6iAlso he made his son pass through the fire, practiced jsoothsaying, used witchcraft, and consulted spiritists and mediums. He did much evil in the sight of the LORD, to provoke Him to anger.

7He even set a carved image of 4Asherah that he had made, in the 5house of which the LORD had said to David and to Solomon his son, k“In this house and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put My name forever;

8l“and I will not make the feet of Israel wander anymore from the land which I gave their fathers—only if they are careful to do according to all that I have commanded them, and according to all the law that My servant Moses commanded them.”

9But they paid no attention, and Manasseh mseduced them to do more evil than the nations whom the LORD had destroyed before the children of Israel.

10And the LORD spoke nby His servants the prophets, saying,

11o“Because Manasseh king of Judah has done these abominations (phe has acted more wickedly than all the qAmorites who were before him, and rhas also made Judah sin with his idols),

12“therefore thus says the LORD God of Israel: ‘Behold, I am bringing such calamity upon Jerusalem and Judah, that whoever hears of it, both shis ears will tingle.

13‘And I will stretch over Jerusalem tthe measuring line of Samaria and the plummet of the house of Ahab; uI will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down.

14‘So I will forsake the vremnant of My inheritance and deliver them into the hand of their enemies; and they shall become victims of plunder to all their enemies,

15‘because they have done evil in My sight, and have provoked Me to anger since the day their fathers came out of Egypt, even to this day.’ ”

16wMoreover Manasseh shed very much innocent blood, till he had filled Jerusalem from one end to another, besides his sin by which he made Judah sin, in doing evil in the sight of the LORD.

17Now xthe rest of the acts of yManasseh—all that he did, and the sin that he committed—are they not written in the book of the chronicles of the kings of Judah?

18So zManasseh 6rested with his fathers, and was buried in the garden of his own house, in the garden of Uzza. Then his son Amon reigned in his place.

Amon’s Reign and Death

(2 Chr. 33:21–25)

19aAmon was twenty-two years old when he became king, and he reigned two years in Jerusalem. His mother’s name was Meshullemeth the daughter of Haruz of Jotbah.

20And he did evil in the sight of the LORD, bas his father Manasseh had done.

21So he walked in all the ways that his father had walked; and he served the idols that his father had served, and worshiped them.

22He cforsook the LORD God of his fathers, and did not walk in the way of the LORD.

23dThen the servants of Amon econspired against him, and killed the king in his own house.

24But the people of the land fexecuted all those who had conspired against King Amon. Then the people of the land made his son Josiah king in his place.

25Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah?

26And he was buried in his tomb in the garden of Uzza. Then Josiah his son reigned in his place.

2 Kings 22

Josiah Reigns in Judah

(2 Chr. 34:1, 2)

1Josiah awas eight years old when he became king, and he reigned thirty-one years in Jerusalem. His mother’s name was Jedidah the daughter of Adaiah of bBozkath.

2And he did what was right in the sight of the LORD, and walked in all the ways of his father David; he cdid not turn aside to the right hand or to the left.

Hilkiah Finds the Book of the Law

(2 Chr. 34:8–28)

3dNow it came to pass, in the eighteenth year of King Josiah, that the king sent Shaphan the scribe, the son of Azaliah, the son of Meshullam, to the house of the LORD, saying:

4“Go up to Hilkiah the high priest, that he may count the money which has been ebrought into the house of the LORD, which fthe doorkeepers have gathered from the people.

5“And let them gdeliver it into the hand of those doing the work, who are the overseers in the house of the LORD; let them give it to those who are in the house of the LORD doing the work, to repair the damages of the house—

6“to carpenters and builders and masons—and to buy timber and hewn stone to repair the house.

7“However hthere need be no accounting made with them of the money delivered into their hand, because they deal faithfully.”

8Then Hilkiah the high priest said to Shaphan the scribe, i“I have found the Book of the Law in the house of the LORD.” And Hilkiah gave the book to Shaphan, and he read it.

9So Shaphan the scribe went to the king, bringing the king word, saying, “Your servants have 1gathered the money that was found in the house, and have delivered it into the hand of those who do the work, who oversee the house of the LORD.”

10Then Shaphan the scribe showed the king, saying, “Hilkiah the priest has given me a book.” And Shaphan read it before the king.

11Now it happened, when the king heard the words of the Book of the Law, that he tore his clothes.

12Then the king commanded Hilkiah the priest, jAhikam the son of Shaphan, 2Achbor the son of Michaiah, Shaphan the scribe, and Asaiah a servant of the king, saying,

13“Go, inquire of the LORD for me, for the people and for all Judah, concerning the words of this book that has been found; for great is kthe wrath of the LORD that is aroused against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us.”

14So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of lTikvah, the son of Harhas, keeper of the wardrobe. (She dwelt in Jerusalem in the Second Quarter.) And they spoke with her.

15Then she said to them, “Thus says the LORD God of Israel, ‘Tell the man who sent you to Me,

16“Thus says the LORD: ‘Behold, mI will bring calamity on this place and on its inhabitants—all the words of the book which the king of Judah has read—

17n‘because they have forsaken Me and burned incense to other gods, that they might provoke Me to anger with all the works of their hands. Therefore My wrath shall be aroused against this place and shall not be quenched.’ ” ’

18“But as for othe king of Judah, who sent you to inquire of the LORD, in this manner you shall speak to him, ‘Thus says the LORD God of Israel: “Concerning the words which you have heard—

19“because your pheart was tender, and you qhumbled yourself before the LORD when you heard what I spoke against this place and against its inhabitants, that they would become ra desolation and sa curse, and you tore your clothes and wept before Me, I also have heard you,” says the LORD.

20“Surely, therefore, I will 3gather you to your fathers, and you tshall 4be gathered to your grave in peace; and your eyes shall not see all the calamity which I will bring on this place.” ’ ” So they brought back word to the king.

2 Kings 23

Josiah Restores True Worship

(2 Chr. 34:29—35:19)

1Now athe king sent them to gather all the elders of Judah and Jerusalem to him.

2The king went up to the house of the LORD with all the men of Judah, and with him all the inhabitants of Jerusalem—the priests and the prophets and all the people, both small and great. And he bread in their hearing all the words of the Book of the Covenant cwhich had been found in the house of the LORD.

3Then the king dstood by a pillar and made a ecovenant before the LORD, to follow the LORD and to keep His commandments and His testimonies and His statutes, with all his heart and all his soul, to perform the words of this covenant that were written in this book. And all the people took a stand for the covenant.

4And the king commanded Hilkiah the high priest, the fpriests of the second order, and the doorkeepers, to bring gout of the temple of the LORD all the articles that were made for Baal, for 1Asherah, and for all 2the host of heaven; and he burned them outside Jerusalem in the fields of Kidron, and carried their ashes to Bethel.

5Then he removed the idolatrous priests whom the kings of Judah had ordained to burn incense on the high places in the cities of Judah and in the places all around Jerusalem, and those who burned incense to Baal, to the sun, to the moon, to the 3constellations, and to hall the host of heaven.

6And he brought out the iwooden4 image from the house of the LORD, to the Brook Kidron outside Jerusalem, burned it at the Brook Kidron and ground it to jashes, and threw its ashes on kthe graves of the common people.

7Then he tore down the ritual 5booths lof the 6perverted persons that were in the house of the LORD, mwhere the nwomen wove hangings for the wooden image.

8And he brought all the priests from the cities of Judah, and defiled the high places where the priests had burned incense, from oGeba to Beersheba; also he broke down the high places at the gates which were at the entrance of the Gate of Joshua the governor of the city, which were to the left of the city gate.

9pNevertheless the priests of the high places did not come up to the altar of the LORD in Jerusalem, qbut they ate unleavened bread among their brethren.

10And he defiled rTopheth, which is in sthe Valley of the 7Son of Hinnom, tthat no man might make his son or his daughter upass through the fire to Molech.

11Then he removed the horses that the kings of Judah had 8dedicated to the sun, at the entrance to the house of the LORD, by the chamber of Nathan-Melech, the officer who was in the court; and he burned the chariots of the sun with fire.

12The altars that were von the roof, the upper chamber of Ahaz, which the kings of Judah had made, and the altars which wManasseh had made in the two courts of the house of the LORD, the king broke down and pulverized there, and threw their dust into the Brook Kidron.

13Then the king defiled the 9high places that were east of Jerusalem, which were on the 10south of 11the Mount of Corruption, which xSolomon king of Israel had built for Ashtoreth the abomination of the Sidonians, for Chemosh the abomination of the Moabites, and for Milcom the abomination of the people of Ammon.

14And he ybroke in pieces the sacred pillars and cut down the wooden images, and filled their places with the bones of men.

15Moreover the altar that was at Bethel, and the 12high place zwhich Jeroboam the son of Nebat, who made Israel sin, had made, both that altar and the high place he broke down; and he burned the high place and crushed it to powder, and burned the wooden image.

16As Josiah turned, he saw the tombs that were there on the mountain. And he sent and took the bones out of the tombs and burned them on the altar, and defiled it according to the aword of the LORD which the man of God proclaimed, who proclaimed these words.

17Then he said, “What gravestone is this that I see?” So the men of the city told him, “It is bthe tomb of the man of God who came from Judah and proclaimed these things which you have done against the altar of Bethel.”

18And he said, “Let him alone; let no one move his bones.” So they let his bones alone, with the bones of cthe prophet who came from Samaria.

19Now Josiah also took away all the 13shrines of the 14high places that were din the cities of Samaria, which the kings of Israel had made to provoke 15the LORD to anger; and he did to them according to all the deeds he had done in Bethel.

20eHe fexecuted all the priests of the 16high places who were there, on the altars, and gburned men’s bones on them; and he returned to Jerusalem.

21Then the king commanded all the people, saying, h“Keep the Passover to the LORD your God, ias it is written in this Book of the Covenant.”

22jSuch a Passover surely had never been held since the days of the judges who judged Israel, nor in all the days of the kings of Israel and the kings of Judah.

23But in the eighteenth year of King Josiah this Passover was held before the LORD in Jerusalem.

24Moreover Josiah put away those who consulted mediums and spiritists, the household gods and idols, all the abominations that were seen in the land of Judah and in Jerusalem, that he might perform the words of kthe law which were written in the book lthat Hilkiah the priest found in the house of the LORD.

25mNow before him there was no king like him, who turned to the LORD with all his heart, with all his soul, and with all his might, according to all the Law of Moses; nor after him did any arise like him.

Impending Judgment on Judah

26Nevertheless the LORD did not turn from the fierceness of His great wrath, with which His anger was aroused against Judah, nbecause of all the provocations with which Manasseh had provoked Him.

27And the LORD said, “I will also remove Judah from My sight, as oI have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, p‘My name shall be there.’ ”

Josiah Dies in Battle

(2 Chr. 35:20—36:1)

28Now the rest of the acts of Josiah, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

29qIn his days Pharaoh Necho king of Egypt went 17to the aid of the king of Assyria, to the River Euphrates; and King Josiah went against him. And Pharaoh Necho killed him at rMegiddo when he sconfronted him.

30tThen his servants moved his body in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb. And uthe people of the land took Jehoahaz the son of Josiah, anointed him, and made him king in his father’s place.

The Reign and Captivity of Jehoahaz

(2 Chr. 36:1–4)

31vJehoahaz was twenty-three years old when he became king, and he reigned three months in Jerusalem. His mother’s name was wHamutal the daughter of Jeremiah of Libnah.

32And he did evil in the sight of the LORD, according to all that his fathers had done.

33Now Pharaoh Necho put him in prison xat Riblah in the land of Hamath, that he might not reign in Jerusalem; and he imposed on the land a tribute of one hundred talents of silver and a talent of gold.

34Then yPharaoh Necho made Eliakim the son of Josiah king in place of his father Josiah, and zchanged his name to aJehoiakim. And Pharaoh took Jehoahaz band went to Egypt, and 18he died there.

Jehoiakim Reigns in Judah

(2 Chr. 36:5–8)

35So Jehoiakim gave cthe silver and gold to Pharaoh; but he taxed the land to give money according to the command of Pharaoh; he exacted the silver and gold from the people of the land, from every one according to his assessment, to give it to Pharaoh Necho.

36dJehoiakim was twenty-five years old when he became king, and he reigned eleven years in Jerusalem. His mother’s name was Zebudah the daughter of Pedaiah of Rumah.

37And he did evil in the sight of the LORD, according to all that his fathers had done.

2 Kings 24

Judah Overrun by Enemies

1In ahis days Nebuchadnezzar king of bBabylon came up, and Jehoiakim became his vassal for three years. Then he turned and rebelled against him.

2cAnd the LORD sent against him raiding 1bands of Chaldeans, bands of Syrians, bands of Moabites, and bands of the people of Ammon; He sent them against Judah to destroy it, daccording to the word of the LORD which He had spoken by His servants the prophets.

3Surely at the commandment of the LORD this came upon Judah, to remove them from His sight ebecause of the sins of Manasseh, according to all that he had done,

4fand also because of the innocent blood that he had shed; for he had filled Jerusalem with innocent blood, which the LORD would not pardon.

5Now the rest of the acts of Jehoiakim, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

6gSo Jehoiakim rested with his fathers. Then Jehoiachin his son reigned in his place.

7And hthe king of Egypt did not come out of his land anymore, for ithe king of Babylon had taken all that belonged to the king of Egypt from the Brook of Egypt to the River Euphrates.

The Reign and Captivity of Jehoiachin

(2 Chr. 36:9, 10)

8jJehoiachin2 was eighteen years old when he became king, and he reigned in Jerusalem three months. His mother’s name was Nehushta the daughter of Elnathan of Jerusalem.

9And he did evil in the sight of the LORD, according to all that his father had done.

10kAt that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, and the city 3was besieged.

11And Nebuchadnezzar king of Babylon came against the city, as his servants were besieging it.

12lThen Jehoiachin king of Judah, his mother, his servants, his princes, and his officers went out to the king of Babylon; and the king of Babylon, min the eighth year of his reign, took him prisoner.

The Captivity of Jerusalem

13nAnd he carried out from there all the treasures of the house of the LORD and the treasures of the king’s house, and he ocut in pieces all the articles of gold which Solomon king of Israel had made in the temple of the LORD, pas the LORD had said.

14Also qhe carried into captivity all Jerusalem: all the captains and all the mighty men of valor, rten thousand captives, and sall the craftsmen and smiths. None remained except tthe poorest people of the land.

15And uhe carried Jehoiachin captive to Babylon. The king’s mother, the king’s wives, his officers, and the mighty of the land he carried into captivity from Jerusalem to Babylon.

16vAll the valiant men, seven thousand, and craftsmen and smiths, one thousand, all who were strong and fit for war, these the king of Babylon brought captive to Babylon.

Zedekiah Reigns in Judah

(2 Chr. 36:11–14; Jer. 52:1–3)

17Then wthe king of Babylon made Mattaniah, xJehoiachin’s4 uncle, king in his place, and ychanged his name to Zedekiah.

18zZedekiah was twenty-one years old when he became king, and he reigned eleven years in Jerusalem. His mother’s name was aHamutal the daughter of Jeremiah of Libnah.

19bHe also did evil in the sight of the LORD, according to all that Jehoiakim had done.

20For because of the anger of the LORD this happened in Jerusalem and Judah, that He finally cast them out from His presence. cThen Zedekiah rebelled against the king of Babylon.

2 Kings 25

The Fall and Captivity of Judah

(2 Chr. 36:15–21; Jer. 52:4–30)

1Now it came to pass ain the ninth year of his reign, in the tenth month, on the tenth day of the month, that Nebuchadnezzar king of Babylon and all his army came against Jerusalem and encamped against it; and they built a siege wall against it all around.

2So the city was besieged until the eleventh year of King Zedekiah.

3By the ninth day of the bfourth month the famine had become so severe in the city that there was no food for the people of the land.

4Then cthe city wall was broken through, and all the men of war fled at night by way of the gate between two walls, which was by the king’s garden, even though the Chaldeans were still encamped all around against the city. And dthe king1 went by way of the 2plain.

5But the army of the Chaldeans pursued the king, and they overtook him in the plains of Jericho. All his army was scattered from him.

6So they took the king and brought him up to the king of Babylon eat Riblah, and they pronounced judgment on him.

7Then they killed the sons of Zedekiah before his eyes, fput3 out the eyes of Zedekiah, bound him with bronze fetters, and took him to Babylon.

8And in the fifth month, gon the seventh day of the month (which was hthe nineteenth year of King Nebuchadnezzar king of Babylon), iNebuzaradan the captain of the guard, a servant of the king of Babylon, came to Jerusalem.

9jHe burned the house of the LORD kand the king’s house; all the houses of Jerusalem, that is, all the houses of the great, lhe burned with fire.

10And all the army of the Chaldeans who were with the captain of the guard mbroke down the walls of Jerusalem all around.

11Then Nebuzaradan the captain of the guard carried away captive nthe rest of the people who remained in the city and the defectors who had deserted to the king of Babylon, with the rest of the multitude.

12But the captain of the guard oleft some of the poor of the land as vinedressers and farmers.

13pThe bronze qpillars that were in the house of the LORD, and rthe carts and sthe bronze Sea that were in the house of the LORD, the Chaldeans broke in pieces, and tcarried their bronze to Babylon.

14They also took away uthe pots, the shovels, the trimmers, the spoons, and all the bronze utensils with which the priests ministered.

15The firepans and the basins, the things of solid gold and solid silver, the captain of the guard took away.

16The two pillars, one Sea, and the carts, which Solomon had made for the house of the LORD, vthe bronze of all these articles was beyond measure.

17wThe height of one pillar was 4eighteen cubits, and the capital on it was of bronze. The height of the capital was three cubits, and the network and pomegranates all around the capital were all of bronze. The second pillar was the same, with a network.

18xAnd the captain of the guard took ySeraiah the chief priest, zZephaniah the second priest, and the three doorkeepers.

19He also took out of the city an officer who had charge of the men of war, afive men of 5the king’s close associates who were found in the city, the chief recruiting officer of the army, who mustered the people of the land, and sixty men of the people of the land who were found in the city.

20So Nebuzaradan, captain of the guard, took these and brought them to the king of Babylon at Riblah.

21Then the king of Babylon struck them and put them to death at Riblah in the land of Hamath. bThus Judah was carried away captive from its own land.

Gedaliah Made Governor of Judah

(Jer. 40:5—41:18)

22Then he made Gedaliah the son of cAhikam, the son of Shaphan, governor over dthe people who remained in the land of Judah, whom Nebuchadnezzar king of Babylon had left.

23Now when all the ecaptains of the armies, they and their men, heard that the king of Babylon had made Gedaliah governor, they came to Gedaliah at Mizpah—Ishmael the son of Nethaniah, Johanan the son of Careah, Seraiah the son of Tanhumeth the Netophathite, and 6Jaazaniah the son of a Maachathite, they and their men.

24And Gedaliah took an oath before them and their men, and said to them, “Do not be afraid of the servants of the Chaldeans. Dwell in the land and serve the king of Babylon, and it shall be well with you.”

25But fit happened in the seventh month that Ishmael the son of Nethaniah, the son of Elishama, of the royal family, came with ten men and struck and killed Gedaliah, the Jews, as well as the Chaldeans who were with him at Mizpah.

26And all the people, small and great, and the captains of the armies, arose gand went to Egypt; for they were afraid of the Chaldeans.

Jehoiachin Released from Prison

(Jer. 52:31–34)

27hNow it came to pass in the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, that 7Evil-Merodach king of Babylon, in the year that he began to reign, ireleased Jehoiachin king of Judah from prison.

28He spoke kindly to him, and gave him a more prominent seat than those of the kings who were with him in Babylon.

29So Jehoiachin changed from his prison garments, and he jate 8bread regularly before the king all the days of his life.

30And as for his 9provisions, there was a 10regular ration given him by the king, a portion for each day, all the days of his life.

2 Kings Commentaries

2 Kings 1

1:1 Moab rebelled. See note on Gen. 19:37, 38; Introduction to Ruth: Background and Setting; cf. 3:4–27.

1:2 Ahaziah. This king of the northern kingdom of Israel is not to be confused with Ahaziah of Judah (8:25—9:29). lattice of his upper room. Ahaziah’s rooftop room was enclosed with crossbars of interwoven reed or wood strips, which shut out direct sunlight while letting in cool breezes. It was not sturdy enough to keep Ahaziah from falling to the ground below (for unexplained reasons). This took place ca. 852 B.C. Baal-Zebub. This was a local expression of the Baal cult at Ekron (see note on 1 Kin. 16:31, 32). Baal-Zebub meant “lord of the flies,” suggesting that he was the storm god who controlled diseases brought by flies. On the other hand, the name may have been the sarcastic Israelite parody of Baal-Zebul, meaning “prince Baal” or “exalted lord,” a common title for Baal in extrabiblical Canaanite texts. The NT preserved the name in the form Beelzebul, a name for Satan, the prince of the demons (Matt. 10:25; 12:24; Mark 3:22; Luke 11:15). Ekron. The northernmost of the major Philistine cities, located about 22 mi. W of Jerusalem (see note on 1 Sam. 5:10).

1:3 the angel of the LORD. Although some interpret this as a reference to the pre-incarnate Christ (e.g., Gen. 16:7–14; Judg. 2:1–4; see note on Ex. 3:2), probably here the reference is to an angelic messenger, like the one sent earlier by the Lord to Elijah (cf. 19:35; 1 Kin. 19:7). The Lord’s messenger was in contrast to the messengers of the wicked king (vv. 2, 3, 5). Elijah. The record of this unusual prophet to Israel begins in 1 Kin. 17:1 and extends to 2 Kin. 2:11 (see note on 1 Kin. 17:1).

1:4 you shall surely die. The Lord’s punishment on Ahaziah for consulting a false god instead of the true God was that he would fail to recover from his injuries. This was a merciful application of the Mosaic Law (cf. Ex. 22:20), which demanded death. Cf. vv. 16, 17.

1:8 A hairy man. Lit. “possessor of hair.” This has been interpreted in two ways: 1) Elijah was physically hairy; or 2) Elijah wore a garment made of hair. The language supports the second viewpoint that Elijah wore a coarse wool garment girded at the waist with a leather belt. Zechariah 13:4 describes such a garment as belonging to prophets (cf. Matt. 7:15). Further, the NT describes John the Baptist, who came in the spirit and likeness of Elijah, as clothed in camel’s hair (Matt. 3:4).

1:9 Man of God. A technical title for a man who spoke for God. See notes on Deut. 33:1; 1 Kin. 12:22; 1 Tim. 6:11.

1:10–12 fire came down from heaven. This was the proof that Elijah was a prophet of the Lord and entitled to respect. Additionally, it was an indication that Elijah was like Moses, who also was validated as the Lord’s prophet by fire from heaven (Num. 16:35).

1:15 angel of the LORD. See note on 1:3.

1:16 Baal-Zebub. See note on 1:2.

1:17 Jehoram…Jehoram. The first Jehoram mentioned here was, like Ahaziah (1 Kin. 22:51), a son of Ahab (3:1), who ruled over the northern kingdom of Israel for 12 years, ca. 852–841 B.C. (see note on 3:1). The second Jehoram mentioned was the son and successor to Jehoshaphat, who ruled in the southern kingdom of Judah, ca. 853–841 B.C. (cf. 8:16–24). second year. Ca. 852 B.C. This was the second year of Jehoram of Judah’s co-regency with Jehoshaphat his father (see notes on 3:1; 8:17; 2 Chr. 21:4–20).

2 Kings 2

2:1 by a whirlwind. Lit. “in the whirlwind.” This was a reference to the specific storm with lightning and thunder in which Elijah was taken to heaven (v. 11). The Lord’s presence was connected with a whirlwind in Job 38:1; 40:6; Jer. 23:19; 25:32; 30:23; Zech. 9:14. Elisha. The record of this prophet, who was the successor to Elijah, begins in 1 Kin. 19:16 and extends to his death in 2 Kin. 13:20 (see note on 1 Kin. 19:16). Gilgal. Although some take this to be the Gilgal located W of the Jordan River near Jericho (cf. Josh. 4:19; 5:9), the close affinity to Bethel (v. 2) and its distance from Jericho (v. 4) seem to indicate that the Gilgal mentioned here was located in the hill country of Ephraim about 7 mi. N of Bethel.

2:2 Bethel. A town in Benjamin about 8 mi. N of Jerusalem, where one of Israel’s false worship centers was located (see note on 1 Kin. 12:29).

2:3 the sons of the prophets. See note on 1 Kin. 20:35. take away. The same term was used of Enoch’s translation to heaven in Gen. 5:24. The question from the sons of the prophets implied that the Lord had revealed Elijah’s imminent departure to them. Elisha’s response that he didn’t need to hear about it (“keep silent”) explicitly stated that Elijah’s departure had been revealed by the Lord to him also (cf. v. 5). from over you. I.e., from supervising you, an allusion to the habit of students sitting beneath the feet of their master, elevated on a platform. Elisha would soon change from being Elijah’s assistant to serving as the leader among the prophets.

2:4 Jericho. A city about 14 mi. SE of Bethel in the Jordan River Valley (cf. Josh. 2:1; 6:1), to which Elisha accompanied Elijah (cf. v. 6).

2:8 water…was divided. Elijah rolled up his cloak into a kind of rod and struck the water of the Jordan River. Immediately, the water parted, leaving a dry path through the river bed for the two prophets to cross. Elijah’s act recalled Moses’ parting of the Red Sea with his rod (Ex. 14:21, 22) and the parting of the Jordan when Israel crossed over into the Land (Josh. 3:14–17). The crossing put Elijah on the Jordan’s E bank, the area where Moses’ life came to an end (Deut. 34:1–6).

2:9 a double portion. In Israel, the firstborn son inherited a double share of his father’s possessions and with it the right of succession (Deut. 21:17). “A double portion of your spirit” was not merely Elisha’s request to succeed Elijah in his prophetic ministry, since the Lord had already revealed this succession in 1 Kin. 19:16–21. Nor was it Elisha’s desire for ministry superior to Elijah’s, though Elisha did, in fact, do twice as many recorded miracles as Elijah. Apparently, Elisha was asking to succeed Elijah in the prophetic office, as God had promised, with spiritual power beyond his own capabilities to meet the responsibilities of his position as Elijah’s successor. He desired that Elijah’s mighty power might continue to live through him.

2:10 a hard thing. Since only God can give spiritual power, Elijah did not have the ability to grant Elisha’s request. Elijah told Elisha that if Elisha saw his departure, it would be the sign that God Himself would grant Elisha’s request.

2:11 chariot of fire…with horses of fire. The horse-drawn chariot was the fastest means of transport and the mightiest means of warfare in that day. Thus, the chariot and horses symbolized God’s powerful protection, which was the true safety of Israel (v. 12). As earthly kingdoms are dependent for their defense on such military force as represented by horses and chariots, one single prophet had done more by God’s power to preserve his nation than all their military preparations.

2:12 My father. The sons of the prophet recognized the leader of their company as their spiritual father. This title of respect for a person of authority (Gen. 45:8; Judg. 17:10) was later used for Elisha (6:21; 13:14).

2:13 the mantle of Elijah. Elijah’s cloak (see note on 1:8), picked up by Elisha, authenticated him as Elijah’s legitimate spiritual successor.

2:14 water…was divided. Elisha repeated the action of Elijah (v. 8) in using the cloak to immediately part the waters of the Jordan River, allowing Elisha to recross on dry land. This confirmed that Elisha had received from God the same great power as his master, Elijah.

2:15 bowed to the ground. This action symbolized the submission of the prophets to the preeminence of Elisha as the prophet in Israel.

2:16 They knew that when souls went into God’s presence at death, bodies remained on earth. Out of sensitivity to the body of Elijah, they wanted to retrieve it for appropriate care. Elisha knew Elijah’s body would not be left behind, because he had seen his bodily ascension (v. 11) while the others had not, so he said, “No.”

2:17 ashamed. In 8:11 and Judg. 3:25, this term was used for the feeling of embarrassment under the unrelenting pressure of their request. But with shame for his own failure to believe what he had seen, Elisha was also embarrassed for the prophets, knowing the futile outcome of their search (v. 18). Cf. 1 Kin. 18:12.

2:20, 21 bowl…salt. Salt purifies water, but the small amount used there could not clean the whole water supply. Rather, the use of salt from a new bowl symbolized the cleansing of the waters that God would miraculously do. The healing of Jericho’s water, through Elisha, freed the city from Joshua’s curse, making it habitable for humans once again (cf. Josh. 6:26; 1 Kin. 16:34).

2:23 youths. These were not children, but infidels and idolatrous young men in their late teens or twenties (cf. Gen. 22:12; 37:2; 1 Kin. 20:14, 15). baldhead. Baldness was regarded as a disgrace (cf. Is. 3:17, 24). The baldness of Elisha referred to here may be: 1) natural loss of hair; 2) a shaved head denoting his separation to the prophetic office; or more likely, 3) an epithet of scorn and contempt, Elisha not being literally bald. These youths were sarcastically taunting and insulting the Lord’s prophet by telling him to repeat Elijah’s translation (“go up”).

2:24 pronounced a curse. Because these young people of about 20 years of age or older (the same term is used of Solomon in 1 Kin. 3:7) so despised the prophet of the Lord, Elisha called upon the Lord to deal with the rebels as He saw fit. The Lord’s punishment was the mauling of 42 youths by two female bears. The penalty was clearly justified, for to ridicule Elisha was to ridicule the Lord Himself. The gravity of the penalty mirrored the gravity of the crime. The appalling judgment was God’s warning to any and all who attempted to interfere with the newly invested prophet’s ministry.

2:25 Mount Carmel. For the location, see note on 1 Kin. 18:19. Elisha associated his prophetic ministry with Elijah’s stand against Baalism. Samaria. The capital city of the northern kingdom, located in central Palestine (cf. 1 Kin. 16:24).

2 Kings 3

3:1 Jehoram. See note on 1:17. He was Ahaziah’s brother (1 Kin. 22:51). eighteenth year. Ca. 852 B.C. This was Jehoshaphat of Judah’s 18th year of rule after the death of his father Asa in 870 B.C. Jehoshaphat was co-regent with Asa from 873–870 B.C. Jehoshaphat’s son Jehoram was co-regent with his father from 853–848 B.C. (see notes on 1:17; 8:17). twelve years. 852–841 B.C.

3:2 pillar of Baal. This was probably an image of the god Baal that King Ahab had made and placed in the temple he built to Baal (1 Kin. 16:32, 33). This image was only put in storage, not permanently destroyed, because it reappeared at the end of Jehoram’s reign (10:26, 27).

3:3 Jeroboam. Ca. 931–910 B.C. See notes on 1 Kin. 11:26—14:20; 2 Chr. 9:29–13:20.

3:4 Mesha king of Moab. According to the Moabite Stone (discovered at Dihon, Moab, in A.D. 1868 and dated to ca. 840–820 B.C.), Moab, which is located E of the Dead Sea between the Arnon River and the Brook Zered, had been Israel’s vassal since Omri (ca. 880 B.C.). Moab’s king, Mesha, was a sheep breeder (cf. Amos 1:1) who supplied the king of Israel with lambs and wool. This was Moab’s annual tribute to the Israelite king.

3:5 Moab rebelled. Mesha used Ahab’s death as an opportunity to cast off the political domination of Israel with its heavy economic burden. Moab’s rebellion took place in 853 B.C. during the reign of Ahaziah (1:1). Jehoram determined to put down Moab’s rebellion upon his accession to Israel’s throne in 852 B.C. He mobilized Israel for war (v. 6) and asked Jehoshaphat of Judah to join him in the battle (v. 7).

3:8 the Wilderness of Edom. This was the long and circuitous route by the lower bend of the Dead Sea, the arid land in the great depression S of the sea known as the Arabah, or an area of marshes on Edom’s western side. According to the Moabite Stone (see note on 3:4), Mesha’s army firmly controlled the northern approach into Moab. Therefore, an attack from the S had a much better chance of success. It was the most defenseless position and Mesha could not enlist help from the forces of Edom (v. 9).

3:11 poured water on the hands. Probably derived from the custom of washing hands before and after meals. The idiom meant that Elisha had personally served Elijah. Jehoshaphat recognized that Elisha was a true prophet of the Lord (v. 12).

3:13 What have I to do with you? A Heb. idiom that expressed the completely different perspective of two individuals (cf. 2 Sam. 16:10). Elisha sarcastically ordered Jehoram to consult the prophets of his father Ahab, prophets of the northern kingdom’s deviant religion (1 Kin. 22:6, 10–12), and the prophets of his mother Jezebel, the prophets of Baal and Asherah (1 Kin. 18:19).

3:14 regard the presence. Elisha agreed to seek word from the Lord because of his great respect for Jehoshaphat, the king of Judah, who did what was right in the eyes of the Lord (1 Kin. 22:43).

3:15 a musician. The music was used to accompany praise and prayer, which calmed the mind of the prophet that he might clearly hear the word of the Lord. Music often accompanied prophecies in the OT (cf. 1 Chr. 25:1).

3:16 this valley. Probably the NE area of the Arabah, W of the highlands of Moab and SE of the Dead Sea (see v. 8).

3:20 the grain offering. This was offered daily (see Ex. 29:38–41). water came by way of Edom. Divinely created flash floods from the mountains of Edom caused water to flow in the direction of the Dead Sea. This water was caught in the canals that had been built in the valley (v. 16).

3:22 water…red as blood. As the Moabites looked down at the unfamiliar water in the ditches dug in the valley below them, the combination of the sun’s rays and the red sandstone terrain gave the water a reddish color, like pools of blood. Unaccustomed to water being in those places and having heard no storm (see v. 17), the Moabites thought that the coalition of kings had slaughtered each other (v. 23) and so went after the spoils. The coalition army led by Israel defeated the Moabites, who had been delivered into their hands by the Lord (see vv. 18, 24).

3:25 Kir Haraseth. The coalition army invaded Moab and besieged its capital city, Kir Haraseth, located about 11 mi. E of the Dead Sea and about 20 mi. NE of the Arabah.

3:27 his eldest son…offered him. In desperate hope for intervention by his idol god, Mesha sacrificed his oldest son to the Moabite god Chemosh. This was done in plain view of everyone inside and outside the city in an attempt to induce Chemosh to deliver the Moabites from disastrous defeat. great indignation against Israel. It seems best to understand that the king’s sacrifice inspired the Moabites to hate Israel more and fight more intensely. This fierceness perhaps led Israel to believe that Chemosh was fighting for the Moabites. Thus, the indignation or fury came from the Moabites.

2 Kings 4

4:1 the sons of the prophets. See note on 1 Kin. 20:35. my two sons to be his slaves. According to the Mosaic law, creditors could enslave debtors and their children to work off a debt when they could not pay (Ex. 21:2–4; Deut. 15:12–18). The period of servitude could last until the next year of Jubilee (Lev. 25:39, 40). Rich people and creditors, however, were not to take advantage of the destitute (see Deut. 15:1–18).

4:2 jar of oil. A flask of oil used to anoint the body.

4:4 shut the door behind you. Since the widow’s need was private, the provision was to be private also. Further, the absence of Elisha demonstrated that the miracle happened only by God’s power. God’s power multiplied “little” into “much,” filling all the vessels to meet the widow’s need (cf. 1 Kin. 17:7–16).

4:8 Shunem. A town in the territory of Issachar near Jezreel (Josh. 19:18), on the slopes of Mt. Moreh, overlooking the eastern end of the Jezreel Valley (see note on 1 Kin. 1:3). a notable woman. The woman was “great” in wealth and in social prominence.

4:9 man of God. See note on 1:9. The woman recognized Elisha as a prophet uniquely separated unto God. Elisha’s holiness prompted the woman to ask her husband that a separate, small, walled upper room be provided for the prophet (v. 10). The woman must have feared the “holy” Elisha coming into contact with their “profane” room (cf. Lev. 10:10).

4:12 Gehazi. Elisha’s personal servant who was prominent here and in 5:20–27. Probably Gehazi is the unnamed servant in v. 43; the term “servant” used there was used in 1 Kin. 19:21 of Elisha’s relationship to Elijah. Throughout this narrative, Elisha contacted the Shunammite woman through Gehazi (vv. 11–13, 15, 25, 29). Gehazi was involved in this ministry so that he might have opportunity to mature in his service to the Lord.

4:13 “I dwell among my own people.” This reply expressed her contentment, since she wanted nothing.

4:14 no son, and her husband is old. This remark implied two things: 1) she suffered the shame of being a barren woman (cf. Gen. 16:1; 18:10–15; 25:21; 30:1, 2; 1 Sam. 1:6); and 2) her husband might die without an heir to carry on his name (Deut. 25:5–10).

4:16 No, my lord. In response to Elisha’s announcement that she would have a son, the woman asked Elisha not to build up her hopes if she would be disappointed later. Her reply indicated that she felt having a son was impossible. Man of God. See note on 1:9.

4:17 conceived…bore. This was like Abraham and Sarah (Gen. 21:1, 2).

4:19 My head, my head! The child probably suffered sunstroke. The cries of the boy, the part affected, and the season of the year (“reapers”) lead to that conclusion. Sunstroke could be fatal, as in this case (v. 20).

4:23 neither the New Moon nor the Sabbath. The first day of the month and the seventh day of the week were both marked with special religious observances and rest from work (cf. Num. 28:9–15). The husband implied that only on such dates would a person visit a prophet. She apparently concealed the death of the child from him (“It is well”) to spare him unnecessary grief, in light of the power of the man of God whom she believed might do a miracle for the boy.

4:25 Mount Carmel. See note on 1 Kin. 18:19. The distance from Shunem was about 15 to 25 mi.

4:26 It is well. She withheld the real sorrow of her son’s death, waiting to tell the prophet Elisha directly.

4:27 by the feet. The grasping of the feet was a sign of humiliation and veneration.

4:28 See v. 16.

4:29 lay my staff on the face of the child. Elisha sent Gehazi ahead because he was younger and, therefore, faster. He may have expected the Lord to restore the child’s life when his staff was placed upon him, viewing that staff as representative of his own presence and a symbol of divine power (cf. 2:8).

4:34 stretched himself out on the child. Like Elijah (see 1 Kin. 17:17–24), Elisha demonstrated the Lord’s power over death by raising their son from the dead. Also like Elijah, part of the restoration process involved lying on top of the boy’s body.

4:38 Gilgal. See note on 2:1. This was about 40 mi. S of Shunem. sons of the prophets. See note on 1 Kin. 20:35.

4:39 wild gourds. Probably a kind of wild cucumber that can be fatally poisonous if eaten in large quantities.

4:41 flour. The flour itself did not make the noxious stew edible, but a miraculous cure was accomplished through the flour. Like Elijah (cf. 1 Kin. 17:14–16), Elisha used flour to demonstrate the concern of God for man.

4:42 Baal Shalisha. The exact location is uncertain. bread of the firstfruits. Normally, the firstfruits were reserved for God (Lev. 23:20) and the Levitical priests (Num. 18:13; Deut. 18:4, 5). Though the religion in the northern kingdom was apostate, the man who brought the loaves to Elisha was a representative of godly religion in Israel.

4:43, 44 The multiplication of the loaves in accordance with the Word of the Lord through His prophet anticipated the messianic ministry of Jesus Himself (cf. Matt. 14:16–20; 15:36, 37; John 6:11–13).

2 Kings 5

5:1 Naaman. A common name in ancient Syria, meaning “gracious, fair.” Four phrases describe the importance of Naaman: 1) he was the supreme commander of the army of Syria as indicated by the term “commander,” used of an army’s highest ranking officer (Gen. 21:22; 1 Sam. 12:9; 1 Chr. 27:34); 2) he was “a great man,” a man of high social standing and prominence; 3) he was “an honorable man in the eyes of his master,” a man highly regarded by the king of Syria because of the military victories he had won; and 4) he was “a mighty man of valor,” a term used in the OT for both a man of great wealth (Ruth 2:1) and a courageous warrior (Judg. 6:12; 11:1). Severely mitigating against all of this was the fact that he suffered from leprosy, a serious skin disease (cf. v. 27; see notes on Lev. 13, 14). king of Syria. Either Ben-Hadad I or, more likely, Ben-Hadad II. See note on 1 Kin. 15:18. by him the LORD had given victory to Syria. Naaman’s military success was attributable to the God of Israel, who is sovereign over all the nations (cf. Is. 10:13; Amos 9:7).

5:2 raids. Naaman led the Syrian army in quick penetrations across Israel’s border (cf. 1 Sam. 30:8, 15). On one of his raids, he captured a young Israelite girl used as a servant, who ultimately told him of Elisha.

5:3 the prophet…in Samaria. Elisha maintained a residence in the city of Samaria (6:32).

5:5 king of Israel. Jehoram. See note on 1:17. ten talents of silver, six thousand shekels of gold. About 750 lbs. of silver and 150 lbs. of gold.

5:7 tore his clothes. This action was a sign of distress and grief (cf. 1 Kin. 21:27). Jehoram thought that Ben-Hadad expected him to cure Naaman’s leprosy. Since Jehoram knew that this was impossible, he thought he was doomed to have a major battle with the Syrians. When Elisha heard of Jehoram’s distress, he told the king to send Naaman to him for healing (v. 8).

5:11 surely come out to me. Because of his personal greatness (v. 1), his huge gift (v. 5), and diplomatic letter (v. 6), Naaman expected personal attention to his need. However, Elisha did not even go out to meet him. Instead, he sent his instructions for healing through a messenger (v. 10). Naaman was angry because he anticipated a personal cleansing ceremony from the prophet himself.

5:12 Abanah…Pharpar. The Abanah River (modern Barada) began in the Lebanon mountains and flowed to Damascus, its clear water producing orchards and gardens. The Pharpar River flowed E from Mt. Hermon to the S of Damascus. If Naaman needed to wash in a river, those two rivers were superior to the muddy Jordan. However, it was obedience to God’s Word that was the issue, not the quality of the water.

5:13 My father. The title “father” was not usually employed by servants to their masters. The use of the term here may indicate something of the warmness that the servants felt for Naaman (cf. 2:12). His servants pointed out to Naaman that he had been willing to do anything, no matter how hard, to be cured. He should be even more willing, therefore, to do something as easy as washing in a muddy river.

5:14 flesh of a little child. This description indicates that ancient leprosy was a disease of the skin, distinct from modern leprosy, a disease primarily of the nerves.

5:15 there is no God…except in Israel. Upon his healing, Naaman returned from the Jordan River to Elisha’s house in Samaria (about 25 mi.) to give confession of his new belief. Naaman confessed that there was only one God, Israel’s God, the Lord. In saying this, Naaman put to shame the Israelites who continued to blasphemously believe that both the Lord and Baal were gods (cf. 1 Kin. 18:21).

5:16 he refused. To show that he was not driven by the mercenary motives of pagan priests and prophets, Elisha, though accepting gifts on other occasions (cf. 4:42), declined them here so the Syrians would see the honor of God only.

5:17 two mule-loads of earth. In the ancient Near East it was thought that a god could be worshiped only on the soil of the nation to which he was bound. Therefore, Naaman wanted a load of Israelite soil on which to make burnt offerings and sacrifices to the Lord when he returned to Damascus. This request confirmed how Naaman had changed—whereas he had previously disparaged Israel’s river, now he wanted to take a pile of Israel’s soil to Damascus.

5:18 Rimmon. The Heb. term “Rimmon” (lit. “pomegranate”) is a parody of the Syrian deity, Hadad, whom the Assyrians named “Rananu” (lit. “the thunderer”). Hadad was the storm god, usually identified with the Canaanite god, Baal. As an aide to Syria’s king, Naaman’s duty demanded that he accompany the king to religious services at the temple of Rimmon in Damascus. Naaman requested that the Lord forgive this outward compromise of his true faith in and commitment to the Lord.

5:22 My master has sent me. A lie for selfish gain revealed the sad state of Gehazi’s character. Another lie followed to cover up (v. 25).

5:23 two talents of silver. About 150 lbs. of silver.

5:26 Did not my heart go with you. Elisha knew Gehazi lied. Though his body did not move, Elisha’s mind had seen all that had transpired between Gehazi and Naaman.

5:27 leprosy…shall cling to you. Gehazi’s greed had cast a shadow over the integrity of Elisha’s prophetic office. This made him no better in the people’s thinking than Israel’s false prophets, who prophesied for material gain, the very thing he wanted to avoid (vv. 15, 16). Gehazi’s act betrayed a lack of faith in the Lord’s ability to provide. As a result, Elisha condemned Gehazi and his descendants to suffer Naaman’s skin disease forever. The punishment was a twist for Gehazi, who had gone to “take something” from Naaman (v. 20), but what he received was Naaman’s disease.

2 Kings 6

6:1 place where we dwell. Some have understood the term “dwell” in the sense of “live.” This leads to the conclusion that the sons of the prophets, those specially instructed by Elisha, lived together in a communal setting. However, the term “dwell” can also be understood as “sit before.” The term is used this way of David sitting before the Lord in worship (2 Sam. 7:18) and the elders sitting before Ezekiel to hear his advice (Ezek. 8:1; 14:1). Thus, the “place” here refers to a dormitory where Elisha also instructed the sons of the prophets. The growing number of men who wished to be taught led to the need for a larger building.

6:4 Jordan…trees. The Jordan Valley had mostly smaller kinds of trees, e.g., willow, tamarisk, and acacia that did not give heavy lumber. The resulting structure would be a humble, simple building.

6:5 iron…borrowed. Iron was expensive and relatively rare in Israel at that time and the student-prophet was very poor. The ax head was loaned to the prophet since he could not have afforded it on his own and would have had no means to reimburse the owner for it.

6:6 made the iron float. Elisha threw a stick in the river at the exact spot where the ax head entered, and the stick caused the heavy iron object to float to the surface. Through this miracle, the Lord again provided for one who was faithful to Him.

6:8 king of Syria. Either Ben-Hadad I or, more likely, Ben-Hadad II (v. 24). See note on 1 Kin. 15:18. making war. The Syrian king was probably sending raiding parties (v. 23) to pillage and plunder Israelite towns.

6:9 the man of God. I.e., Elisha (v. 12). See note on Deut. 33:1. king of Israel. I.e., Jehoram. See note on 1:17.

6:9, 10 do not pass this place. Elisha, receiving supernatural revelation, continually identified to Jehoram the Israelite towns which the king of Syria planned to attack. Jehoram then took the proper precautions and appropriately fortified those towns so as to frustrate the Syrian plan.

6:11 which of us. The Syrian king was sure someone in his household was revealing his plans to Israel.

6:13 Dothan. A town in the hill country of Manasseh located about 10 mi. N of Samaria and 12 mi. S of Jezreel. Dothan commanded a key mountain pass along a main road that connected Damascus and Egypt (cf. Gen. 37:17). get him. The king of Syria’s plan was to capture Elisha, who knew all his secrets (v. 12), so that no matter how great Elisha’s knowledge might be, he would not be free to inform Israel’s king.

6:14 a great army. In contrast to the smaller raiding parties (vv. 8, 23), the king of Syria sent a sizable force, including horses and chariots, to take Elisha prisoner. Arriving at Dothan, the army encircled the town.

6:16 those who are with us. Elisha was referring to God’s heavenly army or “host” (cf. Josh. 5:13–15; 2 Chr. 32:7, 8; Dan 10:20; 12:1).

6:17 open his eyes. Elisha asked the Lord to enable his servant to see this heavenly host. The Lord gave his servant the ability to see the normally unseen world of God’s heavenly armies, here waiting to do battle with the Syrians (cf. Gen. 32:1, 2).

6:18 blindness. This word occurs only here and in Gen. 19:11. The term is related to “light” and seems to mean “a dazzling from bright light” (note the “chariots of fire” in v. 17). Both biblical uses of the term involve a miraculous act with angelic presence and both are used in the context of deliverance from danger.

6:19 Follow me…to the man whom you seek. By going to Samaria himself, Elisha did not lie, but did truly lead the Syrian army to where he ultimately would be found.

6:20 inside Samaria. God delivered a sizable portion of the Syrian army into the hands of the king of Israel without bloodshed. The Syrians discovered they were surrounded and captives of Israel.

6:21 My father. See note on 5:13. By using this expression, which conveyed the respect a child had for his father, King Jehoram of Israel acknowledged the authority of Elisha.

6:22 You shall not kill them. Elisha, bearing divinely delegated authority, prohibited the execution of the captives. It was uncommon and unusually cruel to put war captives to death in cold blood, even when taken by the point of a sword, but especially by the miraculous power of God. Kindness would testify to the goodness of God and likely stall future opposition from the Syrian raiders. These kind deeds gained a moral conquest (v. 23).

6:23 a great feast. In the ancient Near East, a common meal could signify the making of a covenant between two parties (cf. Lev. 7:15–18).

6:24 Ben-Hadad. See note on 1 Kin. 15:18. This same Ben-Hadad had laid siege to Samaria earlier (1 Kin. 20:1), which was the result of Ahab’s foolish and misplaced kindness (1 Kin. 20:42). all his army. In contrast to the smaller raiding parties (vv. 8, 23) and the larger force seeking Elisha’s capture (v. 14), Ben-Hadad gathered his entire army, marched to Samaria, and besieged the capital.

6:25 a donkey’s head…eighty shekels of silver. The siege resulted in a terrible famine gripping the city of Samaria. This ignominious body part of an unclean animal (Lev. 11:2–7; Deut. 14:4–8) sold at an overvalued price of about two lbs. of silver. dove droppings… five shekels of silver. “Dove droppings” was either a nickname for some small pea or root, or literal dung to be used as fuel or food in the desperate situation. Approximately one pt. cost about two oz. of silver.

6:26 Help, my lord, O king! The woman asked King Jehoram to render a legal decision in her dispute with another woman (see note on 1 Kin. 3:16–27).

6:28, 29 Give your son, that we may eat him. The curses of the Mosaic Covenant, especially for the sin of apostasy, predicted this sort of pagan cannibalism (Lev. 26:29; Deut. 28:52–57). The way in which the woman presented her case without feeling added to the horror of it.

6:30 tore his clothes. A sign of distress and grief (see note on 1 Kin. 21:27). sackcloth on his body. A coarse cloth, made from goat’s hair, worn as a sign of mourning (cf. Gen. 37:34). He was not truly humbled for his sins and the nation’s or he would not have called for vengeance on Elisha.

6:31 the head of Elisha. Jehoram swore an oath to have Elisha killed. The reason Jehoram desired the death of Elisha could have been: 1) the king viewed the siege as the work of the Lord (v. 33), so he assumed that the Lord’s representative, the prophet, with whom the kings of Israel were in conflict, was involved as well; or 2) the king remembered when Elijah had ended a famine (1 Kin. 18:41–46); or 3) Jehoram thought that Elisha’s clemency to the Syrian army (v. 22) had somehow led to and added intensity to the present siege; or 4) because Elisha had miracle power, he should have ended the famine. But, most likely, the reason he wanted Elisha dead was because he expected that his mourning, perhaps counseled by the prophet as an act of true repentance (which it was not; see note on v. 30), would result in the end of the siege. When it did not, he sought the prophet’s head.

6:32 the elders were sitting with him. The elders were the leading citizens of Samaria, whose gathering indicated the high regard in which Elisha was held by the prominent of Samarian society. son of a murderer. This phrase can mean both that: 1) Jehoram was the son of Ahab, who was guilty of murder (1 Kin. 21:1–16); and that 2) he had the character of a murderer.

6:33 why should I wait for the LORD any longer? Jehoram rightly viewed the Lord as the instigator of the siege and famine in Samaria and declared that he saw no hope that the Lord would reverse this situation.

2 Kings 7

7:1 a seah…for a shekel. About 7 quarts of flour (not 8 gal., as in marginal note) would sell for about two-fifths of an ounce of silver. two seahs…for a shekel. About 13–14 quarts of barley would also sell for about two-fifths of an ounce of silver. These prices, when compared to those in 6:25, indicated that the next day the famine in Samaria would end. at the gate. In ancient Israel, the city gate was the marketplace where business was transacted (cf. Ruth 4:1; 2 Sam. 15:1–5). Normal trade at the city gate of Samaria implied that the siege would be lifted.

7:2 an officer on whose hand the king leaned. For “officer” see note on 9:25. The king depended upon this officer as his chief adviser. you shall see…but…not eat. The royal official questioned the Lord’s ability to provide food within the day. For that offense against God, Elisha predicted that the officer would witness the promised miracle, but he would not eat any of it. How this prophecy was fulfilled is described in vv. 16, 17.

7:3 leprous men. The account of these lepers is used to tell of the siege’s end and the provisions for Samaria (vv. 3–11). at the entrance of the gate. In the area immediately outside the city gate, 4 lepers lived, shut out of Samaria because of their disease (Lev. 13:46; Num. 5:3). The lepers knew that living in Samaria, whether just outside or inside the gate, offered them nothing but death.

7:5 the outskirts of the Syrian camp. Lit. “the edge of the camp.” The normal meaning of this phrase would refer to the back edge of the army camp, the farthest point from the wall of Samaria.

7:6 the Hittites and…Egyptians. Sometime before the arrival of the lepers, the Lord had made the Syrians hear the terrifying sound of a huge army approaching. They thought the Israelite king had hired two massive foreign armies to attack them. The Hittites were descendants of the once-great Hittite empire who lived in small groups across northern Syria (see note on 1 Kin. 10:29). Egypt was in decline at this time, but its army would still have represented a great danger to the Syrians.

7:9 punishment. The lepers did not fear that the Syrians would return, but that the Lord would punish them for their sin of not telling the Israelite king of their discovery.

7:12 what the Syrians have done to us. Jehoram greeted the report from the lepers with great suspicion. He thought that the Syrians were feigning the pull back to appear defeated, in order to lure the Israelites out of Samaria for a surprise attack on them to gain entrance into the city. However, vv. 13–15 describe how the leper’s report was confirmed.

7:16–20 By repeating words from vv. 1, 2 and by explicit statements (“according to the word of the LORD,” v. 16; “just as the man of God had said/spoken,” vv. 17, 18), the text emphasizes that Elisha’s prophecy in 7:2 literally came to pass.

2 Kings 8

8:1–6 The chronological question of when the events recounted in these verses took place in Elisha’s ministry has been much debated. Interpreters hold to one of 3 positions: 1) The encounter between the Shunammite woman, the king of Israel, and Gehazi took place toward the end of the reign of Jehoram in Israel. However, this would mean Gehazi was in the presence of the king (vv. 4, 5) although afflicted with leprosy (5:27) and King Jehoram was asking what great things Elisha had done after personally witnessing the events recorded in 6:8—7:19. 2) Because the king of Israel did not know Elisha’s exploits, some interpreters place the final encounter during the early reign of Jehu. However, there are still the issues of Gehazi’s leprosy and Jehu’s being well acquainted with the prophecy of Elijah (9:36, 37; 10:17) that predicted Elisha’s ministry (1 Kin. 19:15–18). 3) The best explanation is that the record is out of chronological sequence, being thematically tied to the subject of famine in 6:24—7:20, but having occurred earlier in the reign of King Jehoram of Israel, before the events recorded in 5:1–7:20.

8:1 a famine…for seven years. Seven-year famines were known in the ancient Near East (cf. Gen. 41:29–32). Since the Shunammite woman would have been only a resident alien in a foreign land, her return within 7 years may have aided her legal claim to her property (cf. Ex. 21:2; 23:10, 11; Lev. 25:1–7; Deut. 15:1–6).

8:2 land of the Philistines. The area located SW of Israel along the Mediterranean Sea coastal plain between the Jarkon River in the N and the Besor Brook in the S. The fact that the famine was localized in Israel demonstrated that this was a curse, a punishment for apostasy (cf. Deut. 28:38–40), because of Israel’s disobedience of the Mosaic Covenant.

8:3 an appeal to the king. The Shunammite woman made a legal appeal to the king to support her ownership claim. In Israel, the king was the final arbiter of such disputes (see note on 1 Kin. 3:16–27). Providentially, the widow arrived just as Gehazi was describing how Elisha had raised her son from the dead (v. 5).

8:6 Restore all…and all the proceeds. The king’s judgment was to return to the woman everything she owned, including the land’s earnings during her absence.

8:7 Elisha went to Damascus. It was unusual for a prophet to visit foreign capitals, but not unknown (cf. Jon. 3:3). Elisha went to Damascus, the capital of Syria, to carry out one of the 3 commands God had given to Elijah at Horeb (1 Kin. 19:15, 16). Ben-Hadad. See note on 1 Kin. 15:18. Ben-Hadad died ca. 841 B.C., the same year as Jehoram of Israel (3:1), Jehoram of Judah (8:17), and Ahaziah of Judah (8:25, 26). man of God. See note on Deut. 33:1.

8:8 Hazael. His name means “God sees” or “whom God beholds.” Hazael was a servant of Ben-Hadad and not a member of the royal family. Assyrian records called Hazael the “son of a nobody” and his lineage was not recorded because he was a commoner.

8:9 every good thing of Damascus. The city of Damascus was a trade center between Egypt, Asia Minor, and Mesopotamia. It had within it the finest merchandise of the ancient Near East. Ben-Hadad evidently thought that an impressive gift would influence Elisha’s prediction. Your son. Ben-Hadad approached Elisha with the humble respect of a son for his father (cf. 5:13; 6:21).

8:10 recover…die. Ben-Hadad wanted to know whether or not he would recover from his present illness. In response, Elisha affirmed two interrelated things: 1) Ben-Hadad would be restored to health; his present sickness would not be the means of his death. 2) Ben-Hadad would surely die by some other means.

8:11 he was ashamed. With a fixed gaze, Elisha stared at Hazael because it had been revealed to him what Hazael would do, including the murder of Ben-Hadad (v. 15). Hazael was embarrassed, knowing that Elisha knew of his plan to assassinate the Syrian king.

8:12 the evil. Elisha mourned, knowing the atrocities that Hazael would bring on Israel. The harsh actions mentioned here were common in ancient wars (Ps. 137:9; Is. 13:16; Hos. 10:14; 13:16; Amos 1:13; Nah. 3:10). Hazael did prove to be a constant foe of Israel (9:14–16; 10:32; 12:17, 18; 13:3, 22).

8:13 your servant—a dog. To call oneself a dog was an expression of humility (see note on 2 Sam. 9:8). Hazael sought to deny that he would ever have the power to commit such atrocities. He was trying to convince Elisha that he had no plan to take over the kingship of Syria. you will become king over Syria. In response to Hazael’s feigned self-deprecation, Elisha affirmed that the Lord willed that Hazael be king over Syria (cf. 1 Kin. 19:15).

8:15 he died. Hazael took a bed furnishing, soaked it, and killed Ben-Hadad by suffocation. Hazael reigned. Upon Ben-Hadad’s death, Hazael took the kingship of Syria and ruled ca. 841–801 B.C., during the reigns of Jehoram, Jehu, and Jehoahaz in Israel and Ahaziah, Athaliah, and Joash in Judah.

8:16 fifth year. Ca. 848 B.C., the year Jehoshaphat of Judah died. Joram. An alternate name for the king referred to as Jehoram previously (1:17; 3:1, 6). See notes on 2 Chr. 21:4–20.

8:17 eight years. 848–841 B.C. See notes on 2 Chr. 21:4–20. Jehoram of Judah served as co-regent with his father Jehoshaphat for the final 4 years of his reign, 853–848 B.C. Joram (Jehoram) became king of Israel during the second year of this co-regency, 852 B.C. (see notes on 1:17; 3:1). Jehoram of Judah ruled alone for 8 years after his father’s death, until 841 B.C. (cf. 2 Chr. 21:15). Most likely, Obadiah prophesied during his reign.

8:18 as the house of Ahab. Jehoram officially sanctioned Baal worship in Judah as Ahab had in Israel (1 Kin. 16:31–33). the daughter of Ahab. Jehoram was married to Athaliah, the daughter of Ahab and Jezebel (v. 26). Just as Jezebel incited Ahab to do evil in the sight of the Lord (1 Kin. 21:25), so Athaliah influenced Jehoram. Athaliah’s wicked actions are recorded in 11:1–16; 2 Chr. 22:10—23:15.

8:19 a lamp…forever. See note on 1 Kin. 11:36.

8:20 Edom revolted. Edom had been a vassal of the united kingdom, and of the southern kingdom of Judah since David’s reign (2 Sam. 8:13, 14).

8:21 Zair. The exact location is unknown.

8:22 Edom has been in revolt…to this day. During the reign of Jehoram, Edom defeated the Judean army, took some border lands, and became independent of Judah’s rule. The continuing sovereignty of Edom proved that none of the future kings of Judah recorded in 2 Kings was the anticipated Messiah because He would possess Edom (cf. Num. 24:18). Libnah. A town located in the Shephelah on the border with Philistia, about 20 mi. SW of Jerusalem (Josh. 15:42; 21:13). The revolt of Libnah was probably connected with that of the Philistines and Arabians recounted in 2 Chr. 21:16, 17.

8:25–29 The reign of Ahaziah (ca. 841 B.C.) is not to be confused with that of Israel’s King Ahaziah (1 Kin. 22:51–2 Kin. 1:8). See notes on 2 Kin. 9:27; 2 Chr. 22:1–9.

8:26 twenty-two. This reading is preferred over the “forty-two” of 2 Chr. 22:2 (see note there). Athaliah. See note on v. 18.

8:27 like the house of Ahab. Like his father, Jehoram, Ahaziah continued the official sanctioning of Baal worship in Judah (see note on v. 18).

8:28 Ramoth Gilead. See note on 1 Kin. 22:3.

8:29 went down to see Joram. Ahaziah’s travel to visit the recuperating Joram (also called Jehoram) king of Israel placed him in Jezreel (W of the Jordan, SW of the Sea of Galilee) during Jehu’s purge of the house of Omri (see 9:21–29).

2 Kings 9

9:2 Jehu. The Lord had previously told Elijah that Jehu would become king over Israel and kill those involved in the worship of Baal (cf. 1 Kin. 19:17). The fulfillment of the prophecy is recorded from 9:1—10:31. inner room. A private room that could be closed off to the public. Elisha commissioned one of the younger prophets to anoint Jehu alone behind closed doors. The rite was to be a secret affair without Elisha present so that Jehoram would not suspect that a coup was coming.

9:3 anointed you king over Israel. The anointing with olive oil by a prophet of the Lord confirmed that God Himself had earlier chosen that man to be king (cf. 1 Sam. 10:1; 16:13). This action of anointing by a commissioned prophet indicated divine investiture with God’s sovereign power to Jehu. flee, and do not delay. The need for haste by the young prophet underscored the danger of the assignment. A prophet in the midst of Israel’s army camp would alert the pro-Jehoram elements to the possibility of the coup.

9:7 avenge the blood. Jehu was to be the Lord’s avenger (cf. Num. 35:12) for the murders of the Lord’s prophets (1 Kin. 18:4) and of people like Naboth who served the Lord (1 Kin. 21:1–16).

9:9 like the house of Jeroboam…Baasha. God would thoroughly annihilate Ahab’s line in the same way as Jeroboam’s dynasty and Baasha’s dynasty had previously ended violently (1 Kin. 15:27–30; 16:8–13).

9:10 dogs shall eat. Dogs were considered scavengers in the ancient Near East and they would devour the corpse of Jezebel. Jezreel. Formerly the area of Naboth’s vineyard (1 Kin. 21:1–16). none to bury her. In Israel, the failure to be buried indicated disgrace (see note on 1 Kin. 13:22).

9:11 this madman. The soldier demonstrated his disdain for Elisha’s servant (vv. 1, 4) by referring to him as crazy or demented. In Jer. 29:26 and Hos. 9:7 this same term was used as a derogatory term for prophets whose messages were considered crazy. Jehu’s response referred to the prophet’s “babble,” not his behavior.

9:12 Thus and thus. This refers to the repeating of the prophecy in vv. 4–10.

9:13 they blew trumpets. Having laid their cloaks under Jehu’s feet with the steps of the house serving as a makeshift throne, the officers blew trumpets acclaiming Jehu as king. A trumpet often heralded such a public proclamation and assembly, including the appointment of a king (cf. 11:14; 2 Sam. 15:10; 1 Kin. 1:34).

9:15 let no one…go and tell it in Jezreel. For Jehu to succeed in his revolt and to avoid a civil conflict, it was important to take Joram totally by surprise. Therefore, Jehu ordered the city of Ramoth Gilead where he had been anointed (vv. 2, 3) to be sealed lest someone loyal to Joram escape and notify the king.

9:16 to Jezreel. From Ramoth Gilead, Jezreel was straight W across the Jordan, N of Mt. Gilboa.

9:21 Naboth the Jezreelite. Providentially, the kings of Israel and Judah met Jehu at the very place where Ahab and Jezebel had Naboth killed (1 Kin. 21:1–16). The alarmed king, aware by then of impending disaster, summoned his forces and, accompanied by Ahaziah, met Jehu as Jehu’s men ascended the slope up to the city from the northern side.

9:22 What peace. Joram wished to know if Jehu’s coming meant peace, apparently unsure of Jehu’s rebellious plans. Jehu replied that there could be no true peace in Israel because of Jezebel’s influence. “Harlotries,” a common biblical metaphor for idolatry, and “witchcraft,” i.e., seeking information from demonic forces, described the nature of Jezebel’s influence. Idolatry had lured Israel into demonic practices.

9:25 Bidkar his captain. “Captain” originally referred to the third man in a chariot, besides the driver and a warrior; it was his task to hold the shield and arms of the warrior. The term was eventually applied to a high-ranking official (cf. 7:2). Jehu and Bidkar either rode together in one chariot as part of the chariot team or were in different chariots behind Ahab when Elijah gave his prediction to Ahab recorded in 1 Kin. 21:17–24. the LORD laid this burden upon him. The term “burden” referred to a prophetic oracle, the prophetic utterance of Elijah recorded in 1 Kin. 21:19, 20–24. Jehu viewed himself as God’s avenging agent fulfilling Elijah’s prediction.

9:26 Naboth…sons. Although their deaths are not expressly mentioned in the record concerning Naboth, they are plainly implied in the confiscation of his property (see 1 Kin. 21:16).

9:27 Ahaziah king of Judah…died. Ahaziah fled by way of the road to Beth Haggan, a town 7 mi. SW of Jezreel. Jehu and his men pursued Ahaziah and wounded him at the Ascent of Gur by Ibleam which was just S of Beth Haggan. According to 2 Chr. 22:9, Ahaziah reached Samaria, about 8 mi. S of Beth Haggan, where he hid for awhile. Ahaziah then fled N to Megiddo, about 12 mi. N of Samaria, where he died.

9:29 eleventh year. Ca. 841 B.C. Cf. 8:25, “twelfth year.” In 8:25, the non-accession-year system of dating was used, so that Joram’s accession year was counted as the first year of his reign (see note on 12:6). Here, the accession-year dating system was used, where Joram’s accension year and his second year were counted as the first year of his reign.

9:30 paint on her eyes. The painting of the eyelids with a black powder mixed with oil and applied with a brush, darkened them to give an enlarged effect. Jezebel’s appearance at the window gave the air of a royal audience to awe Jehu.

9:31 Zimri. In referring to Jehu by that name, Jezebel sarcastically alluded to the previous purge of Zimri (1 Kin. 16:9–15). Since Zimri died 7 days after beginning to reign, Jezebel was implying that the same fate awaited Jehu.

9:32 eunuchs. Some of Jezebel’s own officials threw her out of a second-story window, after which Jehu drove his horses and chariots over her body.

9:34 a king’s daughter. Jehu recognized Jezebel’s royalty, while denying that she deserved to be the queen of Israel.

9:36 This is the word of the LORD. Where and how Jezebel died fulfilled Elijah’s prophetic oracle (1 Kin. 21:23).

2 Kings 10

10:1 seventy sons. These were the male descendants of Ahab, both sons and grandsons. Ahab had a number of wives (1 Kin. 20:5) and therefore many descendants. Since these living relatives could avenge a dead kinsman by killing the person responsible for his death (cf. Num. 35:12), Jehu’s life was in jeopardy while Ahab’s male descendants survived. Samaria. Ahab’s surviving family members were living in the capital city of the northern kingdom, located about 25 mi. S of Jezreel. rulers…elders…those who reared. Jehu sent the same message (vv. 2, 3) in a number of letters to: 1) the royal officials, who had probably fled from Jezreel to Samaria; 2) the leaders of the tribes of Israel; and 3) those appointed as the custodians and educators of the royal children.

10:3 fight for your master’s house. Realizing potential conflict existed between himself and Ahab’s family, Jehu was demanding that Ahab’s appointed officials either fight to continue the royal line of Ahab or select a new king from Ahab’s descendants who would fight Jehu in battle to decide which family would rule Israel (cf. 1 Sam. 17:8, 9; 2 Sam. 2:9).

10:5 he who was in charge of the house…city. These two officials were the palace administrator and the city governor, probably the commander of the city’s fighting force. We are your servants. These officials and leaders transferred their allegiance from the house of Omri to Jehu.

10:6 the heads of the men. As a tangible sign of their surrender, Jehu required the officials to decapitate all of Ahab’s male descendants and bring their heads to Jehu at Jezreel by the next day.

10:7 heads in baskets. Out of fear, the officials obeyed Jehu by decapitating Ahab’s male descendants. However, they did not personally go to Jehu in Jezreel, probably fearing that a similar fate would await them.

10:8 two heaps. The practice of piling the heads of conquered subjects at the city gate was common in the ancient Near East, especially by the Assyrians. The practice was designed to dissuade rebellion.

10:9 I conspired…killed. Jehu is referring to his murder of Joram (9:14–24).

10:10 word of the LORD. God had prophesied through Elijah the destruction of Ahab’s house (1 Kin. 21:17–24).

10:11 Jehu killed all. Jehu went beyond God’s mandate and executed all of Ahab’s officials, a deed for which God later judged Jehu’s house (cf. Hos. 1:4).

10:13 brothers of Ahaziah. Since the brothers of Ahaziah, the slain king of Judah (9:27–29), had been previously killed by the Philistines (2 Chr. 21:17), these must have been relatives of Ahaziah in a broader sense, like nephews and cousins.

10:14 This slaughter by Jehu was because these people might have stimulated and strengthened those who were still loyal to the family of Ahab.

10:15 Jehonadab the son of Rechab. This man was a faithful follower of the Lord and a strict observer of the Mosaic law, leading a life of austerity and abstinence. According to Jer. 35:1–16, the Rechabites did not plant fields or drink wine. They shook hands, indicating a pledge of support for Jehu from this influential man.

10:18, 19 Ahab served Baal a little, Jehu will serve him much. Though it was in fact a ruse (v. 19), Jehu promised to outdo Ahab’s devotion to Baal. The people of Samaria might have thought that Jehu was seeking a military, not a religious, reformation. If so, Jehu was seeking Baal’s blessing on his reign as king (v. 20).

10:21 temple of Baal. The idolatrous worship center that Ahab had built in Samaria (1 Kin. 16:32). All the worshipers could fit into that one edifice because the number of Baal devotees had been reduced by the influence of Elijah and Elisha and by the neglect and discontinuance of Baal worship under Joram.

10:26 sacred pillars. These were wooden idols distinct from the main image “pillar” of Baal (v. 27).

10:27 a refuse dump. Lit. “place of dung.” This desecration of the site discouraged any rebuilding of the temple of Baal.

10:28 destroyed Baal from Israel. Jehu rid the northern kingdom of royally sanctioned Baal worship. It was done, however, not from spiritual and godly motives, but because Jehu believed that Baalism was inextricably bound to the dynasty and influence of Ahab. By its extermination, he thought he would kill all the last vestiges of Ahab loyalists and incur the support of those in the land who worshiped the true God. Jonadab didn’t know of that motive, so he concurred with what Jehu did.

10:29 the sins of Jeroboam. However, Jehu did continue to officially sanction other idolatry introduced into the northern kingdom by Jeroboam I (cf. 1 Kin. 12:28–33).

10:33 from the Jordan eastward. Because Jehu failed to keep the Lord’s law wholeheartedly (v. 31), the Lord punished him by giving Israel’s land E of the Jordan River to Syria. This lost region was the homeland of the tribes of Gad, Reuben, and half of Manasseh (Num. 32:1–42).

10:36 twenty-eight years. 841–814 B.C.

2 Kings 11

11:1 Athaliah. A granddaughter of Omri (8:26) and daughter of Ahab and Jezebel. She was zealous to rule after the death of her son, Ahaziah (9:27) and was dedicated to seeing the worship of Baal officially sanctioned in Judah (see note on 8:18). She reigned for 6 years (v. 3) ca. 841–835 B.C. See note on 2 Chr. 22:10—23:21. destroyed all the royal heirs. The previous deaths of Jehoram’s brothers (2 Chr. 21:4) and Ahaziah’s brothers and relatives (10:12–14; 2 Chr. 21:17) left only her grandchildren for Athaliah to put to death to destroy the Davidic line. Though the Lord had promised that the house of David would rule over Israel and Judah forever (2 Sam. 7:16), Athaliah’s purge brought the house of David to the brink of extinction.

11:2 Jehosheba. She was probably the daughter of Jehoram by a wife other than Athaliah, and so a half-sister of Ahaziah, who was married to the High-Priest, Jehoida (2 Chr. 22:11). Joash. The grandson of Athaliah who escaped her purge. bedroom. Lit. “the room of the beds.” It was either the palace storeroom where servants kept the bedding or a room in the living quarters of the temple priests.

11:3 in the house of the LORD. The temple in Jerusalem. six years. 841–835 B.C.

11:4 seventh year. The beginning of Athaliah’s 7th year of reign, 835 B.C. Jehoiada. The High-Priest during Athaliah’s reign (see note on 2 Chr. 24:15, 16). He was the husband of Jehosheba (v. 2; 2 Chr. 22:11). captains of hundreds. These were the commanders of each 100 soldier unit; 2 Chr. 23:1, 2 names 5 of these commanders. The bodyguards were “Carites” associated with the Pelethites (2 Sam. 20:23), who were mercenary soldiers serving as royal bodyguards. The escorts, lit. “runners,” were probably another unit of royal bodyguards who provided palace security (see 1 Kin. 14:27). Jehoiada received an agreement of support from the royal guards, sealed with an oath of allegiance, and then presented Joash to them. The military leaders supported the plan to dispose of Athaliah and make Joash king.

11:5–8 Jehoiada outlined his plan to crown Joash as the king. On a selected Sabbath, the royal guards coming on duty, including priests and Levites (2 Chr. 23:4), would guard the palace as usual. They would especially make sure that no word concerning the coup in the temple courtyard reached Athaliah and those loyal to her. The companies going off duty would not return to their quarters as usual, but would instead report to the temple to form a tight security ring around the young potential king. The successful accomplishment of Jehoiada’s plan is recorded in vv. 9–12.

11:6 gate of Sur. The exact location of this gate is unknown. Verse 19 implies that this gate connected the temple with the palace.

11:10 spears and shields. These were probably part of the plunder David captured from King Hadadezer of Zobah (2 Sam. 8:3–12). Dedicated to the Lord by David (2 Sam. 8:7, 11), these articles were stored in the temple. Since the soldiers were already armed, these additional ancient weapons symbolically reassured the soldiers that the temple authorities approved of their actions.

11:12 the Testimony. This was a copy of the whole law (Ps. 119:88). According to Deut. 17:18–20, a copy of the law was to be kept with the king always so that it became his guide for life. anointed. A priest or prophet customarily anointed kings, as here (1 Sam. 10:1; 16:13; 1 Kin. 1:39; 2 Kin. 9:6).

11:14 pillar. Either one of the two pillars, Jachin or Boaz, on the temple’s front porch (1 Kin. 7:21), or a raised platform in the court of the temple (cf. 2 Chr. 6:13). people of the land. Probably Jehoiada chose to stage his coup on the Sabbath during one of the major religious festivals, when those from Judah who were loyal to the Lord would be in Jerusalem.

11:16 king’s house…she was killed. Execution was not appropriate in the temple area since it was a place of worship (cf. 2 Chr. 24:20–22). Thus, the soldiers seized Athaliah and put her to death at one of the entrances to the palace grounds.

11:17 a covenant. The renewal of the agreement between the people and the Lord and between the house of David and the people was appropriate because of the disruption under Athaliah. A similar ceremony was held later, during the reign of Josiah (23:1–3). See notes on Ex. 24:4–8.

11:18 the temple of Baal. A temple that had been built in Jerusalem and used by Athaliah to promote the worship of Baal in Judah. As Jezebel had promoted Baalism in Israel, her daughter Athaliah had sought its sanction in Judah. During Athaliah’s reign as queen, Baalism gained its strongest foothold in Judah. This purge of Baalism in Judah paralleled the earlier purge of Baalism led by Jehu in the northern kingdom (10:18–29).

11:21 Jehoash. Jehoash and Joash are variants of the same name, meaning “The LORD gave.” See notes on 2 Chr. 24:1–27.

2 Kings 12

12:1 seventh year. 835 B.C. Jehu of Israel began his reign in 841 B.C. (see notes on 9:29; 10:36). forty years. 835–796 B.C.

12:2 all the days…Jehoiada…instructed him. Joash did what pleased the Lord while Jehoida served as his parental guardian and tutor. After Jehoida died, Joash turned away from the Lord (see note on 2 Chr. 24:17, 18a).

12:3 the high places. See note on 1 Kin. 3:2. As with most kings of Judah, Joash failed to remove these places of worship where, contrary to the Mosaic law, the people sacrificed and burned incense to the Lord (cf. Deut. 12:2–7, 13, 14).

12:4–16 See 2 Chr. 24:5–14.

12:4 the dedicated gifts. Lit. “holy gifts.” These offerings were given to the priests and used to support the temple. These 3 main offerings were the half a shekel assessed from every male 20 years old and above whenever a census was taken (Ex. 30:11–16), the payments of personal vows (Lev. 27:1–8), and voluntary offerings (Lev. 22:18–23; Deut. 16:10).

12:5 his constituency. This person would be a friend of the priest who either gave offerings or collected the offerings for the priest. Such friends of the priest would make up his “constituency.” However, some interpret the Heb. term to mean “treasurer.” This understanding views the individual as a member of the temple personnel who assisted the priests with the valuation of sacrifices and offerings brought to the temple. repair the damages of the temple. During the reign of Athaliah, the temple had suffered major damages and temple articles had been taken for use in the temple of Baal (2 Chr. 24:7). Joash ordered the priests to channel the temple offerings to fund the needed repairs. This was to be in addition to the normal temple expenses.

12:6 twenty-third year. Ca. 813 B.C. Judah seems to have used the non-accession-year system during the reigns of Athaliah and Joash (see note on 13:1), which did not count the first year of the reign but began with the second. This is how we count ages today, starting with the beginning of the second year as one. Joash was 29 years of age.

12:7, 8 The plan of Joash did not work. Either the revenue from these sources was inadequate to support the priests and Levites and also to pay for the temple repairs, or the priests for some unknown reason would not fund the temple repairs. Therefore, the priests no longer received the offerings from the people, nor did they fund the temple repairs from the income they had already received.

12:9–16 Joash instituted a new plan. First, a single collection box was to receive all incoming offerings. When the chest was full, only the royal secretary and High-Priest would be authorized to empty it. Second, from the funds thus generated, men were hired to supervise and pay the carpenters, builders, masons, and stonecutters who worked on the temple repairs. The men involved were so trustworthy that no accounting was taken of them (v. 15).

12:9 priests who kept the door. These were priests who normally screened the people to keep unclean worshipers from entering the temple (25:18; Jer. 52:24). These priests took the offerings from the worshipers, who then personally watched the priests drop them into the chest.

12:16 money from the trespass offerings and…sin offerings. The income from these offerings was distinct from the income mentioned in v. 4 and so was not used in the repair of the temple, but remained the property of the priests (see Lev. 4:1—6:7). The temple repairs did not deprive the priests of their income (Lev. 7:7).

12:17 Hazael. See notes on 8:8–15. Gath. One of the 5 major Philistine cities (1 Sam. 5:8), located about 25 mi. SW of Jerusalem. Gath had previously belonged to Judah (2 Chr. 11:8).

12:18 all the sacred things. When Joash’s army was defeated by Hazael and his leading men killed (2 Chr. 24:23, 24), he averted further attacks against Jerusalem by sending tribute to the king of Syria. This tribute included gifts donated to the temple in Jerusalem by kings of Judah (cf. 1 Kin. 15:15, 18).

12:19 acts of Joash. A more complete account of the reign of Joash is found in 2 Chr. 22:10—24:27.

12:20 a conspiracy. Some of the officials of Joash conspired against him because he had killed the High-Priest Zechariah, the son of the priest Jehoiada (2 Chr. 24:20–22). house of the Millo. Probably a house built on a landfill N of David’s city of Jerusalem and S of the temple mount. Cf. 2 Chr. 24:25. Silla. Possibly a ramp that descended from the landfill to the Kidron Valley.

12:21 Amaziah. See 14:1–22 for the reign of Amaziah.

2 Kings 13

13:1 twenty-third year. 814 B.C. Joash of Judah began his reign in 835 B.C. (see note on 12:1) and Jehu of Israel died in 814 B.C. (see note on 10:36). Thus the 23rd year of Joash of Judah was calculated according to the non-accession-year system (see notes on 12:6; 13:10). seventeen years. 814–798 B.C., i.e., part of 17 calendar years, with the actual reign counted as 16 years.

13:2 Jeroboam. For his sins, see notes on 1 Kin. 12:25–32. This description of Jeroboam as one who “made Israel sin” occurs in 13:6, 11; 1 Kin. 14:16; 15:30; 16:31; 2 Kin. 3:3; 10:29, 31; 14:24; 15:9, 18, 24, 28; 17:21, 22.

13:2–7 The record of the reign of Jehoahaz, the king of Israel, has literary and verbal similarities to the book of Judges: 1) Jehoahaz did evil in the sight of the Lord (v. 2; cf. Judg. 2:11–13; 3:7); 2) the anger of the Lord was aroused against Israel and He delivered them over to their enemies (v. 3; cf. Judg. 2:14, 15; 3:8); 3) Jehoahaz cried out to the Lord who saw their oppression (v. 4; cf. Judg. 2:18; 3:9); 4) the Lord raised up a deliverer for Israel who rescued them out of the hand of their enemies (v. 5; cf. Judg. 2:16, 18; 3:9); and 5) Israel continued in her evil ways with the result of further oppression (vv. 6, 7; cf. Judg. 2:19; 3:12–14).

13:3 Hazael. See notes on 8:8–15. Ben-Hadad. Either Ben-Hadad II or, more likely, III (see note on 1 Kin. 15:18). His reign as king of Syria began ca. 801 B.C. The length of his rule is unknown.

13:5 a deliverer. The deliverer was not specifically named. This deliverer was: 1) the Assyrian king Adad-Nirari III (ca. 810–783 B.C.), whose attack on the Syrians enabled the Israelites to break Syria’s control over Israelite territory (see v. 25; 14:25); or 2) Elisha, who as the leader of Israel’s military successes (see v. 14; cf. 6:13, 16–23) commissioned Joash to defeat the Syrians (vv. 15–19); or 3) Jeroboam II (ca. 793–753 B.C.), who was able to extend Israel’s boundaries back into Syrian territory (14:25–27).

13:6 sins…of Jeroboam. See note on v. 2. wooden image. This idol representing Asherah, a Canaanite goddess and a consort of Baal, had been set up by Ahab (1 Kin. 16:33) and had escaped destruction by Jehu when he purged Baal worship from Samaria (10:27, 28). Along with the other idolatrous religion of Jeroboam II, there were still remnants of Baal worship in the northern kingdom.

13:7 the army. Syria was able to dominate Israel militarily because the Lord had left Jehoahaz only a small army with very few chariots. dust at threshing. The army of Israel was so inconsequential, particularly when compared to the armies of Syria and Assyria, that it was likened to the dust left over after grain had been winnowed at a threshing floor.

2 Kin. 13:7

The Assyrian Empire

13:10 thirty-seventh year. Ca. 798 B.C. Joash of Judah began his reign in 835 B.C. (see note on 12:1). There is a change here to the accession-year system of dating for the reign of Joash of Judah (see note on 13:1). This explains how Jehoahaz of Israel could reign 16 years with only a 15 year advance on Joash of Judah’s regnal years (cf. v. 1). Jehoash. This king of Israel had the same name as his contemporary, the king of Judah (see note on 11:21). sixteen years. 798–782 B.C.

13:12 fought against Amaziah. See notes on 14:8–14.

13:14 Elisha. The last previous reference to Elisha the prophet was in 9:1 when Jehu was anointed king of Israel. Since Jehu and Jehoahaz reigned from 841–798 B.C. (see notes on 10:36; 13:1), nothing was recorded for over 40 years of Elisha’s life. Elisha began ministering with Elijah during the kingship of Ahab ca. 874–853 B.C. (1 Kin. 19:19–21) and so must have been over 70 years of age when these final events of his life took place. my father. Jehoash humbly voiced his great respect for Elisha and his dependence upon his counsel (see note on 2:12). the chariots of Israel and their horsemen. Jehoash acknowledged through this metaphor that the Lord, through Elisha, was the real strength and power of Israel against all her adversaries (see note on 2:11).

13:16 Elisha put his hands on the king’s hands. This symbolic act indicated that Jehoash would exert power against the Syrians that came from the Lord through His prophet.

13:17 east window. This window opened toward the E to the Transjordan region controlled by Syria (10:32, 33). The arrow of the LORD’s deliverance. When Jehoash obeyed Elisha by shooting an arrow out the window, the prophet interpreted the meaning of the action. The shot symbolized the Lord’s deliverance for Israel through the defeat of the Syrian army by Jehoash (cf. v. 5). Aphek. See note on 1 Kin. 20:26.

13:19 three times. Further, Elisha commanded Jehoash to shoot the remaining arrows into the ground (v. 18). Jehoash shot only 3 arrows into the ground instead of emptying the entire quiver. Because of his lack of faith, Jehoash would win only 3 victories over the Syrians instead of completely destroying them. The account of these victories is given in v. 25.

13:20 spring. The prophet, who was Israel’s defense (v. 14), was dead and it was the season for war campaigns to begin after the rains of winter.

13:21 he revived. A dead man returned to life after touching Elisha’s bones. This miracle was a sign that God’s power continued to work in relationship to Elisha even after his death. What God had promised to Jehoash through Elisha when he was alive would surely come to pass after the prophet’s death (cf. vv. 19, 25) in the defeat of the enemy, the recovery of the cities that had been taken, and their restoration to the kingdom of Israel (vv. 22–25).

13:22 See note on 8:12.

13:23 His covenant with Abraham, Isaac, and Jacob. During the wicked reign of Jehoahaz (vv. 2–7), the Lord was very patient and did not bring the ultimate military defeat that would lead to exile for Israel. This was because of His agreement with the patriarchs to give their descendants the land (Gen. 15:18–21; 26:2–5; 28:13–15). It was God’s promise, not the Israelites’ goodness, that motivated God to be merciful and compassionate toward Israel.

2 Kings 14

14:1—15:38 This section quickly surveys the kings and selected events of the northern and southern kingdoms from 796 to 735 B.C. In contrast to the previous 19 chapters (1 Kin. 17:1–2 Kin. 13:25), which narrated 90 years of history (885–796 B.C.) with a concentration on the ministries of Elijah and Elisha during the final 65 years of that period (860–796 B.C.), 62 years are covered in these two chapters. The previous section concluded with a shadow of hope: officially sanctioned Baal worship had been eradicated in both Israel (10:18–28) and Judah (11:17, 18); the temple of the Lord in Jerusalem had been repaired (12:9–15); and the Syrian threat to Israel had been overcome (13:25). However, this section emphasizes that the fundamental problems still remained: the false religion established by Jeroboam I continued in Israel even with the change of royal families (14:24—15:9, 18, 24, 28), and the high places were not removed in Judah even though there were only good kings there during those years (14:4; 15:4, 35).

14:1 second year. 796 B.C. Amaziah. See notes on 2 Chr. 25:1–28.

14:2 twenty-nine years. 796–767 B.C.

14:3 not like…David. David set a high standard of unswerving devotion to the Lord for the kings of Judah who were his descendants to follow (cf. 1 Kin. 11:4, 6; 15:3). Amaziah did not follow the Lord completely, as David had, because he, like his father Joash, did not remove the high places (v. 4) where, in disregard for Mosaic law, the people worshiped the Lord (Deut. 12:2–7, 13, 14). Further, according to 2 Chr. 25:14–16, Amaziah embraced the false gods of the Edomites.

14:5, 6 When firmly in control of the kingdom, Amaziah took revenge on Jozachar and Jehozabad, the officials who assassinated his father Joash (12:20, 21). However, he spared the lives of their sons, in obedience to the Mosaic law that children were not to die for their fathers’ sins (Deut. 24:16; cf. Ezek. 18:1–20).

14:7 For an elaboration of Amaziah’s war with Edom, see the notes on 2 Chr. 25:5–16. Edom had revolted in Joram’s reign (see 8:20) so the king wanted them subjugated again. the Valley of Salt. Probably a marshy plain at the S end of the Dead Sea (see note on 2 Sam. 8:13). Sela…Joktheel. Sela (meaning “rock” in Heb.) is best identified as Petra (meaning “rock” in Gr.), a city carved out of sheer mountain walls located about 50 mi. S of the Dead Sea, though some prefer to place it in northern Edom near Bozra on the King’s Highway (Judg. 1:36). Renaming a captured city, as Amaziah did with the name Joktheel, implied his control over it.

14:8 Jehoash…of Israel. See notes on 13:10–23. face one another. Amaziah’s challenge to Jehoash constituted a declaration of war. Amaziah, emboldened by his victory over Edom (v. 10), thought he could defeat the stronger army of Israel (cf. 13:25). He was probably also upset by the refusal of Jehoash to establish a marriage alliance with him (v. 9).

14:9 thistle…cedar. In this parable (cf. Judg. 9:8–15) the thistle (Amaziah), an irritating and worthless plant, sought to become the equal of the majestic cedar (Jehoash), but a wild animal crushed the thistle. Jehoash counseled Amaziah that he was overestimating his power and prominence and should not go to war with Israel lest he be crushed (v. 10).

14:11 Beth Shemesh. A town about 15 mi. W of Jerusalem, where the armies of Israel and Judah faced each other in battle.

14:13 Jehoash…captured Amaziah. Winning the battle, Jehoash also captured Amaziah. Jehoash probably took Amaziah back to Samaria as a hostage (v. 14). The king of Judah was forced to stay in Samaria until the death of Jehoash in 782 B.C. (v. 17). Gate of Ephraim…Corner Gate. The Corner Gate (cf. Jer. 31:38; Zech. 14:10) was at the NW corner of the wall around Jerusalem. The Ephraim Gate was in Jerusalem’s northern wall facing Ephraim, 600 ft. E of the Corner Gate. This northwestern section of the wall of Jerusalem, torn down by Jehoash, was the point where Jerusalem was most vulnerable.

14:14 he took. Jehoash plundered both the temple at Jerusalem and the palace of Amaziah. The value of the plundered articles was probably not great, because Jehoash of Judah had previously sent the temple and palace treasures to pay tribute to Hazael of Damascus (12:17, 18). Jehoash probably took hostages from Jerusalem to Samaria to secure additional payments of tribute in view of the small war booty.

14:17 fifteen years. 782–767 B.C.

14:18 the acts of Amaziah. His apostasy (2 Chr. 25:27), his disastrous war with Israel, the ruinous condition of Jerusalem, the plunder of the temple, and the loss of hostages lost him the respect of his people who rebelled and killed him.

14:19 Lachish. A town about 25 mi. SW of Jerusalem to which Amaziah fled seeking to escape death.

14:21 sixteen years old. Azariah, a.k.a. Uzziah (see note on 15:1) had actually begun to reign at the age of 16 in 790 B.C. when his father Amaziah was taken prisoner to Samaria (v. 13). When Amaziah returned to Judah, Azariah ruled with him as co-regent from 782–767 B.C. (v. 17). In 767 B.C. when Amaziah was killed (v. 19), Azariah began his sole rule (15:1). See notes on 2 Chr. 26:1–23.

14:22 Elath. Elath was located on the northern coast of the Gulf of Aqabah and was closely associated with Ezion Geber, a seaport of Solomon (1 Kin. 9:26). Azariah’s restoration of Elath to Judah marked the first significant act of his sole rule; his further successes are summarized in 2 Chr. 26:6–15.

14:23 fifteenth year. Ca. 782 B.C. This marked the beginning of the sole reign of Jeroboam II. Since his son Zechariah succeeded him in 753 B.C. (see 15:8), Jeroboam II must have had a co-regency with his father Jehoash for 11 years, making a total reign of 41 years (793–753 B.C.), longer than any other king in the northern kingdom. Jeroboam. This was Jeroboam II, who like the other kings of Israel, followed the false religion of Jeroboam I. During the reign of Jeroboam II, the prophets Hosea (Hos. 1:1) and Amos (Amos 1:1) ministered to the northern kingdom. These prophets showed that Jeroboam II’s reign was a time of great prosperity and greater spiritual apostasy in Israel.

14:25 restored the territory of Israel. Jeroboam II’s greatest accomplishment was the restoration of Israel’s boundaries to approximately their extent in Solomon’s time, excluding the territory belonging to Judah. The northern boundary was the entrance of Hamath, the same as Solomon’s (cf. 1 Kin. 8:65) and the southern boundary was the Sea of the Arabah, the Dead Sea (Josh. 3:16; 12:3). Jeroboam II took Hamath, a major city located on the Orontes River, about 160 mi. N of the Sea of Galilee. He also controlled Damascus, indicating that the Transjordan territory S to Moab was also under his authority. These victories of Jeroboam II were accomplished because the Syrians had been weakened by attacks from the Assyrians, while Assyria herself was weak at this time, suffering from threats on her northern border, internal dissension, and a series of weak kings. Jonah. The territorial extension of Jeroboam II was in accordance with the will of the Lord as revealed through the prophet Jonah. This was the same Jonah who traveled to Nineveh with God’s message of repentance for the Assyrians (see Introduction to Jonah). Gath Hepher. A town located in the tribal area of Zebulun, about 14 mi. W of the Sea of Galilee (Josh. 19:13).

14:25, 26 The explanation for Jonah’s prophecy is given here. The Lord Himself had personally witnessed the heavy, bitter affliction borne by all in Israel with no human help available (v. 26). Further, the Lord had not decreed Israel’s final doom (v. 27). To “blot out the name of Israel from under heaven” meant to annihilate Israel totally, leaving no trace or memory of her (Deut. 9:14; 29:20). Thus, moved with compassion, the Lord Himself used Jeroboam II’s reign to rescue His suffering people. However, as the books of Hosea and Amos show, Israel did not respond to God’s grace with repentance.

14:28 Without devotion to the Lord, Jeroboam, by might and clever leadership, brought Israel more prosperity than the country had known since Solomon. The people rested in their prosperity rather than God’s power. Material blessing was no sign of God’s blessing, since they had no commitment to Him.

2 Kings 15

15:1 twenty-seventh year. 767 B.C. This included the 11 years of Jeroboam II’s co-regency with Jehoash (see note on 14:23). Azariah. The name means “The LORD has helped” (14:21; 15:6, 7, 8, 17, 23, 27; 1 Chr. 3:12). He was also called Uzziah, meaning “The LORD is my strength” (15:13, 30, 32, 34; 2 Chr. 26:1–23; Is. 1:1; 6:1; Hos. 1:1; Amos 1:1; Zech. 14:5). Isaiah the prophet began his public ministry during Azariah’s reign (Is. 1:1).

15:2 fifty-two years. 790–739 B.C. Azariah was 16 when he began his co-regency with his father Amaziah. Azariah’s sole rule began in 767 B.C. (see note on v. 8).

15:4 Cf. 12:3; 14:4.

15:5 leper. Azariah suffered from leprosy as punishment for usurping the priestly function of burning incense on the altar in the temple (see notes on 2 Chr. 26:16–18, 19, 20). The disease eventually killed him (see note on Is. 6:1). isolated house. Lit. “in a house of freedom.” Azariah was relieved of all royal responsibilities. His son Jotham served as co-regent until Azariah’s death (750–739 B.C.; see notes on 15:2, 32). As co-regent, Jotham specifically supervised the palace and governed the nation.

15:8 thirty-eighth year. 753 B.C., making Azariah’s co-reign with his father Amaziah (see notes on 14:21; 15:2) begin in 792–791 B.C. (accession year) or 790 B.C. (non-accession year). Zechariah. Zechariah was the fourth and final generation of the dynasty of Jehu (ca. 753/752 B.C.). His death fulfilled the prophecy given by the Lord (cf. 15:12; 10:30).

15:10 Shallum. Shallum killed Zechariah and replaced him as king of Israel. Assyrian records call Shallum “the son of nobody,” indicating that he was not from the royal family.

15:13 thirty-ninth year. 752 B.C. Zechariah’s reign spanned the last months of Azariah’s 38th year (v. 8) and the first months of the following year.

15:14 Menahem. Menahem had probably been a military commander under Zechariah. Tirzah. The former capital of the northern kingdom (1 Kin. 14:17; 15:21, 33), located about 9 mi. E of Samaria. Menahem was probably stationed with his troops at Tirzah.

15:16 Tiphsah. Since Tiphsah was located on the Euphrates River about 325 mi. N of Samaria (1 Kin. 4:24), a majority of interpreters translate this term “Tappuah,” a town 14 mi. SW of Tirzah (Josh. 17:8). ripped open. The ripping open of pregnant women was a barbarous practice and elsewhere associated only with foreign armies (8:12; Hos. 13:16; Amos 1:13). Menahem probably did this as a visible reminder of the city’s failure to “open up” to his demands.

15:17 thirty-ninth year. 752 B.C. ten years. 752–742 B.C. With Menahem, the northern kingdom changed from the non-accession to the accession-year system of computing reigns.

15:19 Pul. Assyrian kings frequently had two names, a throne name for Assyria and another for Babylon. Pul was the Babylonian throne name of the Assyrian king Tiglath-Pileser III (cf. 1 Chr. 5:26) who reigned ca. 745–727 B.C.

15:19, 20 Tiglath-Pileser III invaded Israel in 743 B.C. Menahem paid tribute of 1,000 talents of silver (ca. 37 tons) raised from the wealthy men of Israel. Each of 60,000 men paid 20 oz. of silver to raise the required 37 tons of silver. For his tribute, Tiglath-Pileser III supported Menahem’s claim to the throne of Israel and withdrew his army. By this action, Menahem became a vassal of the Assyrian king.

15:23 fiftieth year. 742 B.C. two years. 742–740 B.C.

15:24 sins of Jeroboam. See notes on 13:2; 1 Kin. 12:25–32.

15:25 Pekah. See note on 15:27. Pekah was one of Pekahiah’s military officers, probably commanding Gilead, since 50 Gileadites accompanied him when he assassinated Pekahiah. Argob and Arieh were either Pekahiah’s sons or loyal military officers. Pekah probably represented the anti-Assyrian faction in Israel (cf. 16:5).

15:27 fifty-second year. 740 B.C. twenty years. On the basis of Assyrian records, it can be determined that Tiglath-Pileser III deposed Pekah as king of Israel in 732 B.C., evidently using Hoshea as his instrument. Therefore, Pekah reigned ca. 752–732 B.C., using the accession-year system of dating (that is, counting the first year as one). For an explanation of this dating system see 1 Kings Introduction: Interpretive Challenges. This included the years 752–740 B.C., when Pekah ruled in Gilead while Menahem (vv. 17–22) and Pekahiah (vv. 23–26) reigned in Samaria (the Jordan River being the boundary of the split kingdom). Verse 25 seems to indicate that Pekah had an alliance with Menahem and Pekahiah, ruling Gilead for them.

15:29 Ijon…Naphtali. The areas of Galilee and Gilead are described here. When Pekah and Rezin, the king of Syria, sought to have Judah join their anti-Assyrian alliance, another invasion by Assyria was provoked (cf. 16:5–9) in 733/732 B.C. Tiglath-Pileser III took Galilee and Gilead and converted them into 3 Assyrian provinces governed by royal appointees. He also was involved in replacing Pekah with Hoshea as king over the remaining area of Israel (see note on 15:27).

15:30 twentieth year. Jotham of Judah began his reign in 750 B.C. (see note on 15:32). His 20th year was 732 B.C., according to the non-accession-year system. Assyrian records confirm that Hoshea began to rule Israel in 732 B.C. (see notes on v. 27; 2 Chr. 27:1–9).

15:32 second year. 750 B.C., the year of Pekah’s second year of rule in Gilead, according to the accession-year system (see note on 15:27).

15:33 sixteen years. 750–735 B.C. According to v. 30, Jotham reigned until 731 B.C. Jotham was probably replaced as a functioning king of Judah by a pro-Assyrian faction who established Ahaz as ruler (see notes on 15:1, 2) while leaving Jotham as a powerless co-regent. Isaiah (Is. 1:1) and Micah (Mic. 1:1) the prophets ministered to Judah during Jotham’s reign.

15:35 the Upper Gate. Probably the Upper Benjamin Gate, which stood along the N side of the temple complex facing the territory of Benjamin (cf. Jer. 20:2; Ezek. 9:2; Zech. 14:10). Other accomplishments of Jotham are noted in 2 Chr. 27:3–6.

15:37 Rezin…Pekah. See notes on 16:5–9.

2 Kings 16

16:1—17:41 At this point the narrative turns to the defeat and exile of Israel by Assyria. In 17:7–23, the prophetic writer states the reasons why Israel was punished by the Lord. A major reason was the sinful religion established by Jeroboam I (17:21–23), which was followed by every king in Israel. Ominously, the section begins with the narrative concerning Ahaz of Judah who “walked in the way of the kings of Israel” (16:3). The kind of punishment that came upon Israel would come later upon Judah for the same reason (17:19, 20).

16:1 seventeenth year. 735 B.C., since Pekah’s reign began in 752 B.C. (see note on 15:27). Although Jotham, the father of Ahaz, was still alive (see note on 15:30), Ahaz exercised the sovereign authority in Judah from 735 B.C. to Jotham’s death in ca. 731 B.C. Isaiah (Is. 1:1—7:1) and Micah (Mic. 1:1) the prophets continued to minister to Judah during the reign of Ahaz. See notes on 2 Chr. 28:1–27.

16:2 sixteen years. 731–715 B.C. The principle of “dual dating” was followed here. See 1 Kings Introduction: Interpretive Challenges for an explanation of this principle. In 16:1 and 17:1, Ahaz was recognized as king in the year he came to the throne as a co-regent, but the year of his official accession was determined as the year when he began to reign alone. Ahaz shared royal power with Azariah (to 739 B.C.) and Jotham from 744 to 735 B.C. (see note on 17:1); he exercised total authority as co-regent with Jotham from 735–731 B.C. (see note on 16:1); he was sole king from 731 to 729 B.C. and was co-regent with his son Hezekiah from 729 to 715 B.C. (see note on 18:1).

16:3 walked in the way of the kings of Israel. This does not necessarily mean that Ahaz participated in the calf worship introduced by Jeroboam I at Bethel and Dan, but that he increasingly brought pagan, idolatrous practices into the worship of the Lord in Jerusalem. These are specified in vv. 10–16 and parallel those of Jeroboam I in the northern kingdom. This included idols to Baal (2 Chr. 28:2). made his son pass through the fire. As a part of the ritual worship of Molech, the god of the Moabites, children were sacrificed by fire (cf. 3:27). This horrific practice was continually condemned in the OT (Lev. 18:21; 20:2–5; Deut. 18:10; Jer. 7:31; 19:5; 32:35). the abominations of the nations. See note on Deut. 18:9–12.

16:4 the high places. Ahaz was the first king in the line of David since Solomon who was said to have personally worshiped at the high places. While all the other kings of Judah had tolerated the high places, Ahaz actively participated in the immoral Canaanite practices that were performed at the “high places” on hilltops under large trees (cf. Hos. 4:13).

2 Kin. 16:4

Jerusalem in Hezekiah’s Time

16:5 Rezin…Pekah. The kings of Syria and Israel wanted to overthrow Ahaz in order to force Judah into their anti-Assyrian coalition. The two kings with their armies besieged Jerusalem, seeking to replace Ahaz with their own king (cf. Is. 7:1–6). The Lord delivered Judah and Ahaz from this threat because of His promise to David (cf. Is. 7:7–16).

16:6 Elath. The Syrians did displace Judah from Elath (see note on 14:22). Later this important port town on the Gulf of Aqabah was captured by the Edomites.

16:7 Tiglath-Pileser. See notes on 15:19, 29. your servant and your son. Ahaz willingly became a vassal of the Assyrian king in exchange for his military intervention. This was a pledge that Judah would serve Assyria from this point on. In support of his pledge, Ahaz sent Tiglath-Pileser III silver and gold from the temple and from the palace treasuries (v. 8). Evidently the prosperous reigns of Azariah and Jotham had replenished the treasures plundered by Jehoash of Israel 50 years earlier during Amaziah’s reign (14:14).

16:9 the king of Assyria heeded him. According to Assyrian records, in 733 B.C. Tiglath-Pileser III’s army marched against Damascus, the Syrian capital, laid siege for two years, and captured it. The victorious Assyrian king executed Rezin and deported his subjects to Kir, whose location is unknown.

16:10 the altar. When Ahaz traveled to Damascus to meet Tiglath-Pileser III, he saw a large altar (v. 15) which was most likely Assyrian. Ahaz sent a sketch of this altar to Urijah the High-Priest in Jerusalem and Urijah built an altar just like it. The serious iniquity in this was meddling with and changing, according to personal taste, the furnishings of the temple, the design for which had been given by God (Ex. 25:40; 26:30; 27:1–8; 1 Chr. 28:19). This was like building an idol in the temple, done to please the pagan Assyrian king, whom Ahaz served instead of God.

16:12, 13 offerings. As did Solomon and Jeroboam before him (1 Kin. 8:63; 12:32), Ahaz dedicated the new altar by offering sacrifices.

16:14–16 bronze altar. Feeling confident about his alterations in the temple, Ahaz moved the old bronze altar dedicated by Solomon (1 Kin. 8:22, 54, 64), which stood in front of the temple between the new altar and the temple itself (v. 14). Ahaz had the bronze altar moved to a spot N of the new altar, thereby relegating it to a place of secondary importance. All offerings from then on were to be given on the altar dedicated by Ahaz, while Ahaz reserved the bronze altar for his personal use in seeking guidance (v. 15). The term “inquire” probably referred here to pagan divination through religious rituals. Deut. 18:9–14 expressly forbade such divination in Israel.

16:17, 18 Ahaz made further changes in the temple at Jerusalem. First, he removed the side panels and basins from the portable stands (cf. 1 Kin. 7:27–29, 38, 39). Second, he removed the large ornate reservoir called “the Sea” from atop the 12 bronze bulls to a new stone base (cf. 1 Kin. 7:23–26). Third, he removed the “Sabbath pavilion,” probably some sort of canopy used by the king on the Sabbath. Fourth, he removed “the king’s outer entrance,” probably a special entrance to the temple used by the king on Sabbaths and feast days (cf. 1 Kin. 10:5).

16:18 on account of the king of Assyria. Both items mentioned here were moved into the temple in hope that if the king of Assyria laid siege to Jerusalem, Ahaz could secure the entrance of the temple from him.

16:20 Hezekiah. For his reign, see 18:1—20:21.

2 Kings 17

17:1 twelfth year. 732 B.C. This date for the accession of Hoshea as king of Israel is well established according to biblical and extra-biblical data (see note on 15:27). Therefore, Ahaz of Judah must have become co-regent with his father Jotham, who was himself co-regent with his father, Azariah, at that time (see notes on 15:30, 33), in 744 B.C. (see note on 16:2). nine years. 732–722 B.C. according to the accession-year system. Hoshea was imprisoned (v. 4) during the siege of Samaria by Assyria in 724–722 B.C. (v. 5).

17:2 he did evil. Though Hoshea was characterized as a wicked king, it is not stated that he promoted the religious practices of Jeroboam I. In this way, he was some improvement on the kings of Israel who had gone before him. However, this slight improvement did not offset the centuries of sin by Israel’s kings nor divert her inevitable doom.

17:3 Shalmaneser. Shalmaneser V succeeded his father Tiglath-Pileser III as king of Assyria and reigned from 727–722 B.C. During the siege of Samaria, when the Assyrians began the destruction and captivity of the northern kingdom, Shalmaneser V died and was succeeded by Sargon II (see Is. 20:1), who completed the siege, captured the city, destroyed the nation of Israel, and exiled the inhabitants (v. 6). Sargon II reigned as king from 722–705 B.C. See note on Hosea 10:14.

17:4 So, king of Egypt. Instead of paying his yearly tribute owed as a vassal of Assyria, Hoshea tried to make a treaty with Osorkon IV (ca. 727–716 B.C.), king of Egypt. This was foolish because Assyria was powerful. It was also against God’s will, which forbade such alliances with pagan rulers (cf. Deut. 7:2). This rebellion led to Israel’s destruction (vv. 5, 6).

17:5 Samaria…besieged. In 724 B.C., Shalmaneser V invaded Israel and quickly conquered the land and captured Hoshea. However, the capital city of Samaria resisted the Assyrian invaders until 722 B.C. Like all major cities, Samaria had an internal water supply and plenty of stored food that allowed her to endure the siege for 3 years.

17:6 king of Assyria. Sargon II (see note on 17:3). carried Israel away. The capture of Samaria marked the end of the northern kingdom. According to Assyrian records, the Assyrians deported 27,290 inhabitants of Israel to distant locations. The relocation of populations was characteristic of Assyrian policy during that era. The Israelites were resettled in the upper Tigris-Euphrates Valley and never returned to the Promised Land. “Halah” was a city NE of Nineveh. The “Habor” River was a northern tributary of the Euphrates. The “cities of the Medes” were NE of Nineveh. Samaria was resettled with foreigners (v. 24). God did what He said He would do in Deut. 28. The Jews were carried as far E as Susa, where the book of Esther later took place.

2 Kin. 17:6

The Babylonian Empire

17:7–23 In these verses, the writer departs from quoting his written sources and gives his own explanation for the captivity of Israel. Judah is included, though her captivity did not occur until 605/604–586 B.C. at the hands of the Babylonians. Her sins were the same. Here is a very full and impressive vindication of God’s action in punishing His privileged but rebellious and apostate people. In v. 7, he begins by stating that the Israelites had sinned against the Lord who had redeemed them from Egypt. Gross perversion of the worship of God and national propensity to idolatry finally exhausted divine patience. The idolatry of Israel is described in vv. 7–12. In response to Israel’s actions, the Lord sent His prophets to Israel and Judah with a message of repentance (v. 13). However, the people failed to respond to the prophets’ messages, because, like their fathers, they did not have faith in the Lord (v. 14). Their lack of faith resulted in disobedience to the Lord’s commands and the further pursuit of idolatry (vv. 15–17). The idolatry of Israel (and Judah) brought forth the anger of the Lord, which resulted in exile (v. 18). The “great sin” of both Israel and Judah was their continual following of the sinful pattern of Jeroboam I, departing from the Lord and practicing idolatry, thus bringing down the judgment of captivity predicted by the prophets (vv. 19–23).

17:7 feared other gods. The primary cause of Israel’s exile was the worship of other gods. The fear of the Lord led to listening to His Word and obeying His ordinances and statutes (Deut. 4:10; 5:29; 6:24), but the fear of the gods of Canaan led Israel to obey the laws of the Canaanite gods (v. 8). The result of this obedience to false gods is recorded in vv. 9–12, 16, 17.

17:8 walked in the statutes of the nations. This was expressly forbidden in Lev. 18:3; 20:23.

17:9 built…high places. In addition to their private sins (“secret”), judgment came for public wickedness and idolatry. These were not the high places utilized by Israel for worshiping God before the building of the temple (see note on 1 Kin. 3:2). In direct disobedience to Deut. 12:1–4, the Israelites built new raised altars in the Canaanite pattern after the temple was constructed. These high places were in all the habitations of Israel, from small fortified structures to large garrison cities, i.e., from the smallest to largest towns. The “high place” altars were on wooded hills with images representing the false gods (v. 10; cf. Deut. 16:21, 22).

17:13 Turn from your evil ways. The prophets continually called the people to repentance (cf. Jer. 7:3, 5; 18:11; Ezek. 33:11).

17:14 stiffened their necks. A stubborn refusal to respond (see note on Deut. 9:6; cf. Ex. 32:9; 33:3, 5; 34:9; Acts 7:51).

17:16 a molded image and two calves. The text should be translated “molded images even two calves.” Worship of them was instituted by Jeroboam (see 1 Kin. 12:25–33). wooden image. Built by Rehoboam (see 1 Kin. 14:15, 23). the host of heaven. In the ancient Near East, the sun, moon, and stars were deified and worshiped. This astral worship entered Israel and Judah (21:5; 23:4, 5; Ezek. 8:15, 16; Amos 5:26). The worship of the heavenly bodies was prohibited by the Mosaic law (Deut. 4:19; 17:3).

17:17 pass through the fire. See notes on 3:27; 16:3. witchcraft and soothsaying. See note on Deut. 18:9–12. Isaiah prophesied of the devastation these practices would produce (8:19–22).

17:19 Judah followed Israel into sin and judgment.

17:21 He tore Israel. See notes on 1 Kin. 11:11–13, 29–39.

17:22 the sins of Jeroboam. See notes on 1 Kin. 12:25–32. The sins of that king put in motion an unbroken pattern of idolatrous iniquity. See note on 13:2.

17:23 as it is to this day. The exiles of Israel never returned en masse as did Judah (see note on 1 Chr. 9:1).

17:24 Samaria. After its conquest by the Assyrians, the central hill and coastal plain region of the former northern kingdom of Israel became an Assyrian province, all of which was called “Samaria” after the ancient capital city (cf. vv. 28, 29). The Assyrian king, Sargon II, settled alien people, who came from widely scattered areas also conquered by Assyria, into the abandoned Israelite towns. Babylon and Cuthah were located in southern Mesopotamia. Hamath was a town on the Orontes River in Syria. The exact location of Ava and Sepharvaim are unknown. These people, who intermarried with the Jews who escaped exile, became the Samaritans—a mixed Jew and Gentile people, later hated by NT Jews (cf. Matt. 10:5; John 4:9; see notes on Luke 10:29–36).

17:25 lions among them. Lions were employed occasionally as instruments of punishment by God (cf. 1 Kin. 13:24; 20:36).

17:26 the rituals of the God. The newcomers interpreted the lions as a punishment from the God of Israel, whom they viewed as a deity who needed to be placated. Since they did not know how to appease Him, they appealed for help to Sargon II.

17:27, 28 one of the priests. In response, the Assyrian king ordered an Israelite priest back to Samaria from exile to teach the people what the God of the land required in worship.

17:29–32 Though they had been taught the proper way to worship God, these people all placed God alongside their other gods in an eclectic kind of worship that was blasphemy to the one true and living God.

17:30 Succoth Benoth. Lit. “tents of the daughters,” probably indicating some deity worshiped by sexual orgies. Nergal. Perhaps the Assyrian god of war. Ashima. An idol in the form of a bald he-goat.

17:31 Nibhaz. A dog-like idol. Tartak. Either a donkey or a celestial body, Saturn. Adrammelech. Perhaps the same as Molech, worshiped in the form of the sun, a mule or a peacock. Anammelech. A rabbit or a goat idol.

17:33 served their own gods. The religion of the Samaritans was syncretistic; it combined elements of the worship of the Lord with the worship practices of the gods which the Assyrian settlers had brought with them (see note on v. 24).

17:34–41 Having shown how the Samaritan people and their religion came into being (vv. 24–33), the writer of Kings shows how the syncretistic worship of the Samaritans continued for generations, even to his own day (cf. v. 41; during the Babylonian exile). The religion of the Samaritans was, at its foundation, no different from Jeroboam I’s deviant religion.

2 Kings 18

18:1—25:21 With the fall of Samaria, the northern kingdom of Israel came to an end (17:5, 6; 18:9–12). This last major division of the books of Kings narrates the events in the surviving southern kingdom of Judah from 722 B.C. to its captivity and destruction in 586 B.C. These chapters are dominated by the accounts of two good kings, Hezekiah (18:1–20:21) and Josiah (22:1–23:30). However, the reforms of these two godly kings did not reverse the effects of the two worst kings of Judah, Ahaz (16:1–20) and Manasseh (21:1–18). The result of Judah’s apostasy was exile, just like it was for Israel (23:31–25:21). The books of Kings begin with the building of the temple (1 Kin. 5:1–6:38) and end with its destruction (25:8, 9, 13–17), chronicling the sad journey from the establishment of true worship to the destruction of apostasy.

18:1 third year. Ca. 729 B.C. Hoshea began to reign in 732 B.C. (see notes on 15:27; 17:1). Hezekiah was co-regent with Ahaz to 715 B.C. (see note on 16:2). See notes on 2 Chr. 29:1—32:32. With this verse, the writer returned from his digression summarizing the causes of captivity to the historical record of the kings of the southern kingdom, Judah.

18:2 twenty-nine years. 715–686 B.C. He reigned by himself for 20 years (715–695 B.C.), and with his son, Manasseh, for 9 years (695–686 B.C.). The 29 years given here indicate only those years after his co-regency with Ahaz was over, when he was the actual sovereign. During Hezekiah’s reign, the prophets Isaiah (19:2; Is. 1:1; 37:21) and Micah (Mic. 1:1) continued to minister in Judah.

18:4 removed the high places. Hezekiah was the first king of Judah to totally eradicate the high places, i.e., the worship centers built contrary to the Mosaic law (cf. Deut. 12:2–7, 13, 14). sacred pillars…wooden image. Hezekiah destroyed the idols used in the worship of Baal and Asherah. the bronze serpent. Hezekiah broke the Nehushtan into pieces, i.e., the bronze snake made by Moses in the wilderness (see notes on Num. 21:4–9), because Judah had come to worship it as an idol, perhaps influenced by Canaanite religion, which regarded snakes as fertility symbols.

18:5 He trusted in the LORD God of Israel. The most noble quality of Hezekiah (in dramatic contrast to his father, Ahaz) was that he relied on the Lord as his exclusive hope in every situation. What distinguished him from all other kings of Judah (after the division of the kingdom) was his firm trust in the Lord during a severe national crisis (18:17—19:34). Despite troublesome events, Hezekiah clung tightly to the Lord, faithfully following Him and obeying His commands (v. 6). As a result, the Lord was with him and gave him success (v. 7).

18:7 He rebelled against…Assyria. Before he became king, his father had submitted to Assyria. Courageously, Hezekiah broke that control by Assyria and asserted independence (cf. Deut. 7:2).

18:8 Gaza. The southernmost city of the Philistines, located about 55 mi. SW of Jerusalem. Since Assyria had controlled Philistia, Hezekiah’s invasion defied Assyrian rule and brought the threat of retaliation.

18:9–12 These verses flash back to the time just before Israel’s destruction and captivity to give a summary of the fall of Samaria (more fully narrated in 17:5–23) as a graphic reminder of the Assyrian power and the threat they still were to Judah. This review sets the scene for the siege of Jerusalem with its reminder of Israel’s apostasy against which Hezekiah’s faith in the Lord was a bright contrast.

18:13—20:19 This narrative, with a few omissions and additions, is found in Is. 36:1–39:8. See Isaiah notes for amplification.

18:13 fourteenth year. 701 B.C. Hezekiah began his sole rule in 715 B.C. (see notes on 18:1, 2). This date for the siege of Jerusalem is confirmed in Assyrian sources. Sennacherib. He succeeded Sargon II as king of Assyria in 705 B.C. and ruled until 681 B.C. Hezekiah had rebelled against him (v. 7) , probably by withholding tribute when he invaded Philistia. fortified cities. See note on Is. 36:1.

18:14–16 Hezekiah sought to rectify the situation with Sennacherib by admitting his error in rebelling and paying the tribute the Assyrian king demanded. Sennacherib asked for about 11 tons of silver and one ton of gold. To pay, Hezekiah emptied the temple and palace treasuries and stripped the layers of gold off the doors and doorposts of the temple.

18:17–24 The tribute did not satisfy Sennacherib, who sent messengers to demand Hezekiah’s complete surrender.

18:17 Tartan. General of the Assyrian army (cf. Is. 20:1). Rabsaris. A high official in the palace. Rabshakeh. The word is not a proper noun, but means “commander.” He was the spokesman for Sennacherib, who represented the king against Jerusalem on this occasion. Lachish. See note on 14:19. Sennacherib’s conquest of this city was in its closing phase when he sent the messengers. great army. This was a token force of the main army (19:35) with which Sennacherib hoped to bluff Judah into submitting. aqueduct from the upper pool. Isaiah had met Ahaz at the same spot to try, unsuccessfully, to dissuade him from trusting in foreign powers (Is 7:3). It was probably located on the higher ground NW of Jerusalem on the main N-S highway between Judah and Samaria. Fuller’s. The word means “launderer” and indicates the field where such activity was done, being near the water supply.

18:18 Eliakim…Shebna. Eliakim was the palace administrator and Shebna, the secretary. See notes on Is. 22:19–22. Joah…the recorder. The position was that of an intermediary between the king and the people (cf. 2 Sam. 8:16).

18:19–25 The Rabshakeh’s logic was twofold: 1) Egypt would be unable to deliver Jerusalem (vv. 20, 21, 23, 24); and 2) the Lord had called on the Assyrians to destroy Judah (vv. 22, 25).

18:19 great king. Cf. v. 28. The self-appropriated title of Assyrian kings. In contrast, Rabshakeh rudely omitted any title for Hezekiah (vv. 19, 22, 29, 30, 31, 32).

18:20 mere words. See note on Is. 36:5. whom do you trust? The implication was that Assyria was so strong, there was none stronger.

18:21 broken reed, Egypt. The Assyrian’s advice strongly resembled that of Isaiah (Is. 19:14–16; 30:7; 31:3). Egypt was not strong and could not be counted on for help.

18:22 He whose high places and whose altars. The Rabshakeh mistakenly thought Hezekiah’s reforms in removing idols from all over the land and reestablishing central worship in Jerusalem (18:4; 2 Chr. 31:1) had removed opportunities to worship the Lord, and thus cut back on honoring Judah’s God, thereby displeasing Him and forfeiting His help in war. this altar. That all worship should center in Solomon’s temple was utterly foreign to the polytheistic Assyrians.

18:23, 24 See note on Is. 36:8, 9.

18:25 The LORD said. See note on Is. 36:10.

18:26 Aramaic…Hebrew. See note on Is. 36:11.

18:27 men…on the wall. See note on Is. 36:12.

18:28–32 The Rabshakeh spoke longer and louder in Heb. suggesting that Hezekiah could not save the city, but the great king, of Assyria, would fill the people with abundance if they would promise to surrender to his sovereign control, give tribute to him and be willing to go into a rich and beneficial exile (vv. 31, 32).

18:32 take you away. See note on Is. 36:17.

18:32–35 See note on Is. 36:18–20.

2 Kin. 18:35

Nebuchadnezzar’s Campaigns Against Judah

18:36 held their peace. See note on Is. 36:21.

18:37 clothes torn. See note on Is. 36:22.

2 Kings 19

19:1 tore…sackcloth. See note on 6:30. A reaction that symbolized Hezekiah’s grief, repentance, and contrition. The nation had to repent and the king had to lead the way. house of the LORD. See note on Is. 37:1.

19:2 elders of the priests. See note on Is. 37:2. Isaiah the prophet. The first reference in 1, 2 Kings to one of the Lord’s greatest prophets (cf. Is. 1:1). He had already been ministering for 40 years since the days of Uzziah (Is. 6:1), also called Azariah (14:21).

19:3 come to birth…no strength. See note on Is. 37:3.

19:4 reproach the living God. See note on Is. 37:4. remnant that is left. See note on Is. 37:4.

19:6 Do not be afraid. Sennacherib had blasphemed the Lord by equating Him with other gods. The Lord would personally demonstrate to the Assyrian king His superiority over all other so-called deities.

19:7 spirit. The Lord promised to incline Sennacherib’s attitude in such a way that he would leave Jerusalem unharmed and return home. How the Lord did that is recorded in vv. 35–37.

19:8 Libnah. See note on Is. 37:8.

19:9 Tirhakah king of Ethiopia. See note on Is. 37:9.

19:9–13 The king of Assyria sent messengers to summarize the arguments given in the Rabshakeh’s ultimatum of 18:19–25.

19:10 deceive. The accusation of deception was first against Hezekiah (18:29), then against the Lord.

19:11–13 The threat repeated the thrust of 18:33–35.

19:12, 13 The conquered cities mentioned here lay between the Tigris and Euphrates Rivers in Mesopotamia, and were cities of Syria that had recently fallen to Sennacherib and the Assyrians.

19:14 house of the LORD. Godly Hezekiah returned to the house of the Lord (cf. v. 1) as he should have, in contrast to Ahaz who in a similar crisis refused even to ask a sign from the Lord (Is. 7:11, 12).

19:15 the One who dwells…heaven and earth. See note on Is. 37:16.

19:16 hear…see…hear. See note on Is. 37:17.

19:17, 18 See note on Is. 37:18, 19.

19:19 You alone. See note on Is. 37:20.

19:20 Isaiah the son of Amoz. See note on Is. 37:21.

19:21 laughed you to scorn. See note on Is. 37:22.

19:22 you reproached and blasphemed? The Lord had heard Sennacherib’s reproach against Him (v. 16).

19:23, 24 See note on Is. 37:24, 25.

19:25–28 I have brought it to pass. See notes on Is. 37:26–29.

19:29 sign. The two years in which they were sustained by the growth of the crops were the two in which Sennacherib ravaged them. He left immediately after the deliverance (v. 36), so in the third year the people remaining could plant again.

19:30, 31 remnant…remnant. From the remnant of survivors in Jerusalem came descendants who covered the land once again (cf. Is. 1:9, 27; 3:10; 4:3; 6:13; 8:16, 17; 10:20, 22; 11:12, 16; 26:1–4, 8; 27:12; 28:5; 37:4).

19:31 zeal of the LORD of hosts. The same confirmation of God’s promise in 19:7 assured the future establishment of the messianic kingdom. Deliverance from Sennacherib in Hezekiah’s day was a down payment on the literal, final restoration of Israel at Christ’s second coming.

19:32 shall not come…build a siege mound. See note on Is. 37:33.

19:33 shall he return. See note on Is. 37:34.

19:34 For My own sake. Since Sennacherib had directly challenged the Lord’s faithfulness to His Word (v. 10), the faithfulness of God was at stake in this contest with the Assyrians (cf. Ezek. 36:22, 23). for My servant David’s sake. God pledged to perpetuate David’s line on his throne (2 Sam. 7:16; cf. Is. 9:6, 7; 11:1; 55:3).

19:35 the angel of the LORD. For identification, see note on Ex. 3:2. For the angel as an agent of destruction, see Gen. 19:15; 2 Sam. 24:16.

19:35–37 killed. See notes on Is. 37:36–38.

2 Kings 20

20:1 In those days…sick. The date of Hezekiah’s sickness poses 3 reasonable possibilities: 1) since Hezekiah would be given 15 years of life and delivered from the Assyrians (v. 6), the sickness occurred ca. 701 B.C.; 2) since Berodach-Baladan (v. 12) died in 703 B.C., the sickness occurred shortly before and was followed by the embassy from Babylon that saw the temple treasures (vv. 12–19); or 3) since Berodach-Baladan’s greatest power was ca. 721–710 B.C., Hezekiah’s sickness occurred during those years. The first or second possibility is most likely. Set your house in order. An instruction telling Hezekiah to make his final will known to his family (cf. 2 Sam. 17:23). you shall die, and not live. The prediction sounded final, but Hezekiah knew God was willing to hear his appeal (cf. Ex. 32:7–14).

20:2, 3 prayed…wept bitterly. Hezekiah reminded the Lord in prayer of his piety and devotion to God. He did not specifically ask to be healed. Based on the interpretation of the date from v. 1, Hezekiah wept because: 1) he thought his death would give Sennacherib cause for boasting; or 2) his son Manasseh was too young to become king.

20:3 loyal heart. See note on Is. 38:3.

20:6 fifteen years. The Lord’s immediate (v. 4) response granted the king’s request. Having to reverse a prophecy so quickly did not alarm Isaiah as it did Jonah later on (Jon. 4:2, 3). Isaiah resembled Nathan in this respect (2 Sam. 7:3–6). I will deliver…this city. See note on Is. 38:6.

20:8–11 sign…ten degrees backward. Here is the first biblical mention of any means of marking time. Hezekiah requested this sign to confirm the Lord’s promise of healing.

20:12 At that time. Just after Hezekiah’s sickness and recovery. Berodach-Baladan. Berodach-Baladan (see marginal note), ruler of the city of Babylon, defied Assyria repeatedly between 721 and 710 B.C. He apparently approached Hezekiah (ca. 703 B.C.) for help against Sargon, king of Assyria, though interest in the reversal of the sundial (2 Chr. 32:31) and Hezekiah’s recovery may have been part of his motivation.

20:13 Hezekiah was attentive. The text does not say whether it was because of flattery or out of a desire for help against the Assyrian threat. Cf. “pleased” in Is. 39:2.

20:13, 14 treasures…treasures. See notes on Is. 39:2, 3.

20:16, 17 word of the LORD…carried to Babylon. Isaiah predicted the Babylonian captivity that would come over a century later (586 B.C.), another prophecy historically fulfilled in all of its expected detail.

20:17 nothing shall be left. Hezekiah’s sin of parading his wealth before the visitors backfired, though this sin was only symptomatic of the ultimate reason for the captivity. The major cause was the corrupt leadership of Manasseh, Hezekiah’s son (21:11–15).

20:18 sons who will descend from you. Hezekiah’s sons had to go into captivity. See 24:12–16; 2 Chr. 33:11; Dan. 1:3, 4, 6 for the prophecy’s fulfillment.

20:19 word of the LORD…good. A surprising response to the negative prophecy of vv. 16–18. It acknowledged Isaiah as God’s faithful messenger, and God’s goodness in not destroying Jerusalem during Hezekiah’s lifetime. peace and truth…in my days. Hezekiah might have reacted selfishly, or perhaps he looked for a bright spot to lighten the gloomy fate of his descendants.

20:20 tunnel. See note on 2 Chr. 32:30.

2 Kings 21

21:1 twelve years old. Manasseh began to reign as co-regent alongside his father, Hezekiah, in 695 B.C. Since the years of the subsequent royal reigns in Judah total 10 years longer than the actual historical period and the dates of the later kings synchronize well with history, it is best to assume a 10 year co-regency in Manasseh’s long reign. Hezekiah groomed his son as a youth to succeed him as king; however, Manasseh turned out to be the worst king in Judah’s history. fifty-five years. 695–642 B.C. See notes on 2 Chr. 33:1–20.

21:2 the abominations of the nations. The detestable practices of the Canaanites were enumerated in Deut. 18:9–12. Israel’s reproduction of these abominable practices of the nations that preceded her in the land was forbidden in Deut. 12:29–31. The idolatry of Manasseh is detailed in vv. 3–9 (cf. 17:7–12, 15–17).

21:3 high places…altars…wooden image. Manasseh reversed the reforms of Hezekiah (cf. 18:4), reestablishing the worship of Baal as an official state-sanctioned religion in Judah, just as Ahab had done in Israel (cf. 1 Kin. 16:30–33). host of heaven. See note on 17:16. The worship of the sun, moon, and stars was prohibited in Deut. 4:19; 17:2–5.

21:4 altars in the house of the LORD. These altars were dedicated to “the host of heaven” (v. 5).

21:6 made his son pass through the fire. See note on 16:3. soothsaying…witchcraft…spiritists and mediums. The king was engaged in every form of occultism, including black magic, fortune-telling, demon contacts, and wizards. All this was in direct violation of God’s law (Lev. 19:31; Deut. 18:9–12).

21:7 set…put. Manasseh provoked the Lord by “setting” an idol of a Canaanite goddess in the temple where the Lord had “set” His name (see 1 Kin. 8:29; 9:3; 2 Chr. 7:12, 16). Asherah (cf. 23:4; 2 Chr. 15:16) was believed to be the mother of 70 deities, including Baal.

21:8, 9 This alludes to the promise of 2 Sam. 7:10. From the very start of their time in Canaan, the people were called to this obedience, but because the people of Judah did not follow carefully the stipulations of the Mosaic law, they were again led into idolatry by Manasseh. Their idolatry even exceeded the idolatry of the Canaanites from whom they took the land.

21:10 the prophets. Through his spokesman, the Lord announced Judah’s judgment. In vv. 11–15, the prophetic message to Judah is summarized.

21:11 Amorites. A general designation of the original inhabitants of Canaan (cf. Gen. 15:16; Josh. 24:8).

21:13 the plummet. These were weighted lines dropped from walls to see whether they were structurally straight (cf. Is. 28:17; Amos 7:7, 8). Walls out of line were torn down. The Lord had measured Jerusalem by the standard of His Word and had determined that the fate of Samaria (Israel) was also to befall Jerusalem. wipe Jerusalem. As one would wipe food off a dish, the Lord would wipe Jerusalem clean off the earth, i.e., obliterate her, and leave her turned upside down, empty, and useless.

21:14 forsake. The Lord was going to abandon His people into the hands of enemies who would plunder them (cf. Jer. 12:7). remnant. Judah, the only remaining group of the chosen people.

21:15 provoked Me to anger. The history of God’s people Israel was a history of disobedience toward the Lord. With the reign of Manasseh, the sin of God’s people climaxed, God’s patience was withdrawn, and the judgment of exile became inevitable (cf. 24:1–4).

21:16 very much innocent blood. The reference here is ambiguous and several interpretations have been offered: 1) child sacrifice (cf. v. 6); 2) oppression and persecution of the weak (Jer. 7:6; 22:3, 17; Ezek. 22:6–31); or 3) the martyrdom of God’s prophets (cf. v. 10). A combination of all 3 is most likely. Jewish and Christian tradition alike report that Manasseh had Isaiah sawn in two inside a hollow log (cf. Heb. 11:37).

21:19 two years. 642–640 B.C. Amon continued the idolatrous practices of his father, abandoning the Lord completely (vv. 20–22). See note on 2 Chr. 33:21–25.

21:24 the people of the land. Probably a group of Judah’s national leaders who killed the assassins of Amon and installed his son Josiah on the throne. Apparently, they desired to maintain the Davidic dynasty (cf. 2 Kin. 11:14–18).

2 Kings 22

22:1 thirty-one years. 640–609 B.C. During Josiah’s reign, power in the ancient Near East passed from Assyria to Babylon. Nineveh, the capital of Assyria, was destroyed by the Babylonians in 612 B.C. and the whole Assyrian empire fell in 609 B.C. Josiah was the last good king of the Davidic line prior to the Babylonian exile. Jeremiah (Jer. 1:2), possibly Habakkuk, and Zephaniah (Zeph. 1:1) were prophets to Judah during the reign of Josiah. See notes on 2 Chr. 34:1—35:27.

22:2 did not turn aside. Josiah had complete devotion to God’s approved course of conduct for his life (cf. 23:25). He obeyed the Mosaic stipulations as he came to know them, following the example of David, who set the pattern for the rulers of God’s people (Deut. 17:11, 20; Josh. 1:7).

22:3 eighteenth year. 622 B.C., when Josiah was 26 years of age.

22:4 Hilkiah. The High-Priest was the father of Azariah and the grandfather of Seraiah, the High-Priest who would be executed at the time of the exile by the Babylonians (cf. 25:8–20).

22:4–7 the doorkeepers. See note on 12:9. Josiah used the same procedure as King Joash had for collecting funds to repair the temple after its abuse in the days of Manasseh and Amon.

22:8 the Book of the Law. A scroll containing the Torah (the Pentateuch), the revelation of God through Moses to Israel (see notes on 23:2; Deut. 28:61). Manasseh may have destroyed all the copies of God’s law that were not hidden. This could have been the official copy laid beside the ark of the covenant in the Most Holy Place (Deut. 31:25, 26). It may have been removed from its place under Ahaz, Manasseh, or Amon (cf. 2 Chr. 35:3), but was found during repair work.

22:9, 10 Some believe that Shaphan must have read Deut. 28–30, in which are recorded a renewal of the national covenant and a listing of the terrible threats and curses against all who violate the law of God.

22:11 tore his clothes. Josiah’s reaction at the reading of the law was one of immediate contrition, expressed by the common sign of lamentation and grief (see 18:37; 19:1). Josiah’s grief sprang from Judah’s guilt and God’s punishment (v. 13).

22:14 Huldah. This prophetess is otherwise unknown in the OT. She was held in some regard for her prophetic gift, though why she was consulted and not another prophet like Jeremiah or Zephaniah (see note on 22:1) is unexplained. Rarely did God speak to the nation through a woman (cf. Miriam, Ex. 15; Deborah, Judg. 5) and never did a woman have an ongoing prophetic ministry identified in Scripture. No woman was inspired to author any of Scripture’s 66 books. the wardrobe. Likely, these were the royal garments or those used by the priests. the Second Quarter. This district of Jerusalem was called “second” because it comprised the city’s first major expansion. It was probably located on the western hill of Jerusalem, an area enclosed by the city wall and built during the reign of Hezekiah. The expansion of the city during Hezekiah’s reign was perhaps to accommodate Jewish refugees who had escaped from the Assyrian invasion of Israel.

22:15–20 Huldah gave God’s message to Josiah through his messengers. First, the Lord confirmed to Josiah that He was surely going to bring His judgment upon Jerusalem because of her idolatry (vv. 15–17). Second, the Lord’s personal word to Josiah was that he would die “in peace” (v. 20), meaning that he would escape the horrors in store for Jerusalem. This promise was based on Josiah’s response of tenderness and humility before the Lord when he heard the scroll describing Judah’s future devastation (vv. 18, 19).

22:20 in peace. His heart was at peace with God and he never lived to see Jerusalem destroyed, but he did die in battle (2 Chr. 35:23).

2 Kings 23

23:2 Book of the Covenant. Although this designation was used in Ex. 24:7 with reference to the contents of Ex. 20:22—23:33, it seems here to refer to a larger writing. Since the larger part of the Pentateuch focused on the Mosaic Covenant, these 5 books came to be called thusly. Since all the men of Judah and all the inhabitants of Jerusalem were assembled together by Josiah, it seems best to view this as the reading of the whole written law found in Gen. 1 through Deut. 34 (see notes on Deut. 31:9, 11).

23:3 pillar. See note on 11:14. a covenant…this covenant. Josiah made a public, binding agreement to completely obey the Lord by doing all that was commanded in the Book of the Covenant that the people had just heard read to them. Following Josiah’s example, all the people promised to keep the stipulations of the Mosaic Covenant. See notes on 11:17; Ex. 24:4–8.

23:4 Asherah. See note on 21:7. the fields of Kidron. Josiah burned everything in the temple that was devoted to idolatry. This was done in the lower portion of the Kidron Valley, E of the city of Jerusalem (cf. v. 6). ashes to Bethel. Located about 10 mi. N of Jerusalem, Bethel was one of the two original places where Jeroboam I established an apostate worship center (1 Kin. 12:28–33). Bethel was located just N of the border of Judah in the former northern kingdom, which was then the Assyrian province of Samaria. With a decline in Assyrian power, Josiah was able to exert his religious influence in the N. He used the ashes of the burned articles of idolatry to desecrate Jeroboam’s religious center (cf. vv. 15–20).

23:5 constellations. Cf. 21:3. The astrologers were also removed. See Is. 47:13.

23:6 wooden image. The idol of Asherah (see note on 21:7). graves of the common people. The Kidron Valley contained a burial ground for the common people (cf. Jer. 26:23). Scattering ashes from the object of idolatry is said in 2 Chr. 34:4 to have been on the graves of those who sacrificed to that idol. The “common people” had followed their leaders to apostasy, defilement, and damnation—all symbolized by the act of scattering the ashes.

23:7 booths. Tents (called “Succoth Benoth” in 17:30) used by women who were devoted to Asherah, in which they made hangings and committed sexual sins.

23:8 Geba to Beersheba. Geba was located about 7 mi. NE of Jerusalem at the far N of Judah and Beersheba was located ca. 45 mi. S of Jerusalem at the southern end of Judah. Thus, this phrase was an idiomatic way of saying “throughout all of Judah.”

23:10 Topheth. Meaning “a drum” and identifying the area in the Valley of Hinnom where child sacrifice occurred (cf. Is. 30:33; Jer. 7:31, 32; 19:5, 6). Perhaps called “drum” because drums were beaten to drown out the cries of the children being sacrificed.

23:11 horses…dedicated to the sun. The horses and the chariots of the sun were probably thought to symbolize the sun blazing a trail across the sky and were a part of worshiping the sun. Recently, a religious shrine with horse figurines has been found in Jerusalem (cf. Ezek. 8:16).

23:12 on the roof. Altars were erected on the flat roofs of houses so people could worship the “host of heaven” by burning incense (Jer. 19:13; Zeph. 1:5).

23:13 Solomon…had built. Solomon had built high places E of Jerusalem on the Mt. of Olives, renamed after the desecration, to be used in worship of foreign gods, e.g., the fertility goddess Ashtoreth from Sidon, the Moabite god Chemosh, and the Ammonite god Molech (1 Kin. 11:7). These altars existed for over 300 years before Josiah finally destroyed them. The placing of human bones defiled them and, thus, rendered these sites unclean and unsuitable as places of worship.

23:15 the altar…at Bethel. Josiah reduced the altar that Jeroboam I had built at Bethel to dust and ashes (see 1 Kin. 12:28–33).

23:16 tombs. Seeing tombs nearby, perhaps where idolatrous priests were buried, Josiah had their bones removed and burned on the altar at Bethel to defile it. This action fulfilled a prophecy given about the altar approximately 300 years before (1 Kin. 13:2).

23:17, 18 See 1 Kin. 13:1–32, especially vv. 31, 32.

23:18 Samaria. The former northern kingdom of Israel had become known as Samaria, so named as an Assyrian province (see note on 17:24).

23:19 cities of Samaria. The desecration of the high place at Bethel was only the beginning of Josiah’s desecration of all the high places in the Assyrian province of Samaria.

23:20 executed all the priests. These non-Levitical priests, who led apostate worship in the former northern kingdom, were idolaters who seduced God’s people into idolatry. They were put to death in accordance with the statutes of Deut. 13:6–18; 17:2–7, and their graves were doubly defiled with burned bones.

23:21, 22 Such a Passover. Judah’s celebration of this Passover (see Deut. 16:2–8) more closely conformed to the instructions given in the Mosaic law than any in the previous 400 years of Israel’s history. Though the Passover was observed by Hezekiah (2 Chr. 30), no observance had been in exact conformity to God’s law since the judges. Further details of this Passover observance are found in 2 Chr. 35:1–19.

23:23 eighteenth year. Ca. 622 B.C. All the reforms of Josiah described took place in the same year (cf. 22:3).

23:24 the book…found. See 22:8.

23:25 no king like him. Of all the kings in David’s line, including David himself, no king more closely approximated the royal ideal of Deut. 17:14–20 than Josiah (cf. Matt. 22:37). Yet, even Josiah fell short of complete obedience because he had multiple wives (cf. vv. 31, 36; see note on Gen. 2:24). However, even this righteous king could not turn away the Lord’s wrath because of Manasseh’s sin (vv. 26, 27). See chaps. 17, 18.

23:29 Necho. Pharaoh Necho II (609–594 B.C.) was an ally of Assyria against the growing power of Babylon. For some unstated reason, Josiah was determined to stop Necho and his army from joining the Assyrian army at the Euphrates River to fight Babylon. Megiddo. The well-fortified stronghold overlooking the Jezreel Valley about 65 mi. N of Jerusalem. Megiddo guarded a strategic pass on the route between Egypt and Mesopotamia. Josiah’s death is explained in more detail in 2 Chr. 35:20–27.

23:31 three months. Jehoahaz reigned during 609 B.C., became a prisoner of Pharaoh Necho II, and ultimately died in Egypt. See note on 2 Chr. 36:1–4.

23:33 Riblah in the land of Hamath. Jehoahaz was in prison at Pharaoh Necho II’s military headquarters located on the Orontes River in the N Lebanon Valley (see note on 25:6). silver…gold. The tax imposed on Judah, whose king was imprisoned, was 750 lbs. of silver and 7.5 lbs. of gold.

23:34 Eliakim…Jehoiakim. In 609 B.C., Pharaoh Necho II placed Jehoahaz’s older brother on the throne of Judah. Necho changed his name from Eliakim, meaning “God has established,” to Jehoiakim, “the Lord has established.” The naming of a person was regarded in the ancient Near East as sign of authority; so by naming Jehoiakim, Necho demonstrated that he was the lord who controlled Judah. As a vassal of Egypt, Judah risked attack by Egypt’s enemy Babylon. See note on 2 Chr. 36:5–8.

23:35 Jehoiakim taxed his people severely to pay tribute to Egypt, though he still had enough to build a magnificent palace for himself (see Jer. 22:13, 14).

23:36 eleven years. 609–597 B.C.

2 Kings 24

24:1 Nebuchadnezzar. Nebuchadnezzar II was the son of Nabopolassar, king of Babylon from 626–605 B.C. As crown prince, Nebuchadnezzar had led his father’s army against Pharaoh Necho and the Egyptians at Carchemish on the Euphrates River in northern Syria (605 B.C.). By defeating the Egyptians, Babylon was established as the strongest nation in the ancient Near East. Egypt and its vassals, including Judah, became vassals of Babylon with this victory. Nebuchadnezzar followed up his victory at Carchemish by invading the land of Judah. Later, in 605 B.C., Nebuchadnezzar took some captives to Babylon, including Daniel and his friends (cf. Dan. 1:1–3). Toward the end of 605 B.C., Nabopolassar died and Nebuchadnezzar succeeded him as king of Babylon, 3 years after Jehoiakim had taken the throne in Judah (Jer. 25:1). Nebuchadnezzar reigned from 605–562 B.C. three years. Nebuchadnezzar returned to the W in 604 B.C. and took tribute from all of the kings of the W, including Jehoiakim of Judah. Jehoiakim submitted to Babylonian rule from 604–602 B.C. In 602 B.C., Jehoiakim rebelled against Babylon, disregarding the advice of the prophet Jeremiah (Jer. 27:9–11).

24:2 the LORD sent…raiding bands. As punishment for Jehoiakim’s disobedience of the Lord’s Word through His prophet Jeremiah, the Lord sent Babylonian troops, along with the troops of other loyal nations, to inflict military defeats upon Judah.

24:4 innocent blood. See note on 21:16.

24:7 king of Egypt. In 601 B.C., Nebuchadnezzar again marched W against Egypt and was turned back by strong Egyptian resistance. However Egypt, though able to defend its own land, was not able to be aggressive and recover its conquered lands or provide any help for its allies, including Judah.

24:8 eighteen. This reading is preferred over the “eight” of 2 Chr. 36:9 (see note). three months. Having regrouped, Nebuchadnezzar invaded Judah for a second time in the spring of 597 B.C. Before he could enter Jerusalem, Jehoiakim died and was succeeded as king of Judah by his son, Jehoiachin. Jehoiachin ruled for a short time in 597 B.C. See note on 2 Chr. 36:9, 10.

24:10–12 The Babylonian siege of Jerusalem was begun by the troops of Nebuchadnezzar. Later, Nebuchadnezzar himself went to Jerusalem and it was to the king himself that Jehoiachin surrendered (v. 12).

24:12 eighth year. 597 B.C. For the first time, the books of Kings dated an event in Israelite history by a non-Israelite king. This indicated that Judah’s exile was imminent and the land would be in the hands of Gentiles.

24:13 Nebuchadnezzar plundered the treasures of the temple and king’s palace, just as the Lord had said he would (cf. 20:16–18).

24:14–16 In 597 B.C., Nebuchadnezzar took an additional 10,000 Judeans as captives to Babylon, in particular the leaders of the nation. This included the leaders of the military and those whose skills would support the military. Included in this deportation was the prophet Ezekiel (see notes on Ezek. 1:1–3). Only the lower classes remained behind in Jerusalem. The Babylonian policy of captivity was different from that of the Assyrians, who took most of the people into exile and resettled the land of Israel with foreigners (17:24). The Babylonians took only the leaders and the strong, while leaving the weak and poor, elevating those left to leadership and thereby earning their loyalty. Those taken to Babylon were allowed to work and live in the mainstream of society. This kept the captive Jews together, so it would be possible for them to return, as recorded in Ezra.

24:17 Mattaniah…Zedekiah. Mattaniah was a son of Josiah and an uncle of Jehoiachin (cf. 1 Chr. 3:15; Jer. 1:3). Mattaniah’s name, meaning “gift of the LORD,” was changed to Zedekiah, “righteousness of the LORD.” Nebuchadnezzar’s changing of Zedekiah’s name demonstrated his authority as lord over him (see note on 23:34). See notes on 2 Chr. 36:11–21.

24:18 eleven years. Zedekiah ruled in Jerusalem, under Babylonian sovereignty, from 597–586 B.C.

24:20 Zedekiah rebelled. In 588 B.C., Apries (also called Hophra), the grandson of Necho, became Pharaoh over Egypt. He appears to have influenced Zedekiah to revolt against Babylon (cf. Ezek. 17:15–18).

2 Kings 25

25:1 ninth year. Responding to Zedekiah’s rebellion (24:20), Nebuchadnezzar sent his whole army to lay siege against the city of Jerusalem. The siege began in the ninth year of Zedekiah’s reign, Jan., 588 B.C. The “siege wall” was comprised of either wood towers higher than the walls of the city or a dirt rampart encircling the city.

25:2 eleventh year. Jerusalem withstood the siege until the 11th year of Zedekiah, July, 586 B.C. Hezekiah’s tunnel guaranteed the city an uninterrupted supply of fresh water (20:20) and an Egyptian foray into Judah gave the city a temporary reprieve from the siege (Jer. 37:5).

25:3 famine. After a siege of 2½ years, the food supply in Jerusalem ran out (Jer. 38:2, 3).

25:4 the city wall was broken. The two walls near the king’s garden were probably located at the extreme SE corner of the city, giving direct access to the Kidron Valley. This gave Zedekiah and his soldiers an opportunity to flee for their lives to the E.

25:5 plains of Jericho. Zedekiah fled toward the Jordan Rift Valley. Babylonian pursuers caught him in the Jordan Valley S of Jericho, about 20 mi. E of Jerusalem.

25:6 Riblah. Located on the Orontes River about 180 mi. N of Jerusalem, Riblah was Nebuchadnezzar’s military headquarters for his invasion of Judah. This location was ideally situated as a field headquarters for military forces because ample provisions could be found nearby (cf. 23:33). The captured traitor Zedekiah was brought to Nebuchadnezzar at Riblah, where he was blinded after witnessing the death of his sons. The execution of the royal heirs ensured the impossibility of a future claim to the throne or rebellion from his descendants. The blinding made his own future rebellion or retaliation impossible. Jeremiah had warned Zedekiah that he would see Nebuchadnezzar (see notes on Jer. 32:2–5; 34:3), while Ezekiel had said he would not see Babylon (see note on Ezek. 12:10–13). Both prophecies were accurately fulfilled.

25:8 seventh day. See note on Jer. 52:12. This was Aug., 586 B.C., one month after the Babylonian breakthrough of Jerusalem’s walls (vv. 2–4). Nebuzaradan. He was the commander of Nebuchadnezzar’s own imperial guard, sent by the king to oversee the destruction of Jerusalem. The dismantling and destruction of Jerusalem was accomplished by the Babylonians in an orderly progression.

25:9 First, Jerusalem’s most important buildings were burned.

25:10 Second, the Babylonian army tore down Jerusalem’s outer walls, the city’s main defense.

25:11, 12 Third, Nebuzaradan organized and led a forced march of remaining Judeans into exile in Babylon. The exiles included survivors from Jerusalem and those who had surrendered to the Babylonians before the capture of the city. Only poor, unskilled laborers were left behind to tend the vineyards and farm the fields.

25:13–17 Fourth, the items made with precious metals in the temple were carried away to Babylon. See notes on 1 Kin. 7:15–49.

25:17 three cubits. See note on Jer. 52:22.

25:18–21 Fifth, Nebuzaradan took Jerusalem’s remaining leaders to Riblah, where Nebuchadnezzar had them executed. This insured that they would never lead another rebellion against Babylon.

25:18 Seraiah. Seraiah was the grandson of Hilkiah (22:4, 8; 1 Chr. 6:13, 14) and an ancestor of Ezra (Ezra 7:1). Even though Seraiah was executed, his sons were deported (1 Chr. 6:15).

25:21 Judah…carried away captive. Exile was the ultimate curse brought upon Judah because of her disobedience to the Mosaic Covenant (cf. Lev. 26:33; Deut. 28:36, 64). The book of Lamentations records the sorrow of Jeremiah over this destruction of Jerusalem.

25:22–30 The books of Kings conclude with this brief epilogue. Despite the punishment of the Lord experienced by Israel and Judah, the people were still rebellious (vv. 22–26). However, due to the Lord’s mercy, the house of David endured (vv. 27–30). The books of Kings end with a note of hope.

25:22 Gedaliah. In an attempt to maintain political stability, Nebuchadnezzar appointed a governor from an important Judean family. A more detailed account of Gedaliah’s activities is found in Jer. 40:7—41:18. Gedaliah’s grandfather, Shaphan, was Josiah’s secretary, who had implemented that king’s reforms (22:3). His father, Ahikam, was part of Josiah’s delegation sent to Huldah (22:14) and a supporter of the prophet Jeremiah (Jer. 26:24).

25:23 Mizpah. Located about 8 mi. N of Jerusalem, Mizpah became the new center of Judah. Mizpah might have been one of the few towns left standing after the Babylonian invasion.

25:24 oath. As governor, Gedaliah pledged to the remaining people that loyalty to the Babylonians would ensure their safety.

25:25 seventh month. October, 586 B.C., two months after the destruction of Jerusalem (cf. v. 8). Ishmael. Elishama, Ishmael’s grandfather, was a secretary under Jehoiakim (Jer. 36:12; 41:1). Ishmael probably assassinated Gedaliah because he wished to reestablish the kingship in Judah with himself as king, since he was of royal blood (cf. Jer. 41:1).

25:26 went to Egypt. Fearing reprisals from the Babylonians, the people fled to Egypt.

25:27 thirty-seventh year. March, 561 B.C. Jehoiachin was about 55 years old (cf. 24:8). Evil-Merodach. The son and successor of Nebuchadnezzar, he ruled as king of Babylon from 562–560 B.C. To gain favor with the Jews, the king released Jehoiachin from his imprisonment and gave him special privileges.

25:28–30 spoke kindly to him. This good word from the king of Babylon to the surviving representative of the house of David served as a concluding reminder of God’s good Word to David. Through the curse of exile, the dynasty of David had survived. There was still hope that God’s good Word to David concerning the seed who will build God’s temple and establish God’s eternal kingdom would be fulfilled (cf. 2 Sam. 7:12–16). The book of 2 Kings opened with Elijah being carried away to heaven, the destination of all those faithful to God. The book ends with Israel, and then Judah, being carried away to pagan lands as a result of failing to be faithful to God.

2 Kings 1

1:1 a 2 Sam. 8:2

1:1 b 2 Kin. 3:5

1:2 c 1 Kin. 22:40

1:2 d 2 Kin. 1:3, 6, 16; Matt. 10:25; Mark 3:22

1:2 e 1 Sam. 5:10

1:2 1 Lit. Lord of Flies

1:3 2 Or Angel

1:5 3 Ahaziah

1:8 f Zech. 13:4; Matt. 3:4; Mark 1:6

1:8 g 1 Kin. 18:7

1:10 h 1 Kin. 18:36–38; Luke 9:54

1:13 i 1 Sam. 26:21; Ps. 72:14

1:13 4 Lit. bowed down

1:15 5 Or Angel

1:17 j 1 Kin. 22:50; 2 Kin. 8:16; Matt. 1:8

1:17 6 The son of Ahab king of Israel, 2 Kin. 3:1

2 Kings 2

2:1 a Gen. 5:24; (Heb. 11:5)

2:1 b 1 Kin. 19:16–21

2:2 c Ruth 1:15, 16

2:2 d 1 Sam. 1:26; 2 Kin. 2:4, 6; 4:30

2:3 e 1 Kin. 20:35; 2 Kin. 2:5, 7, 15; 4:1, 38; 9:1

2:3 1 Lit. from your head

2:8 f Ex. 14:21, 22; Josh. 3:16; 2 Kin. 2:14

2:8 g Josh. 3:17

2:11 h 2 Kin. 6:17; Ps. 104:4

2:11 i Gen. 5:24; Heb. 11:5

2:12 j 2 Kin. 13:14

2:14 k 2 Kin. 2:8

2:15 l 2 Kin. 2:7

2:15 2 Or at Jericho opposite him saw

2:16 m 1 Kin. 18:12; Ezek. 8:3; Acts 8:39

2:17 n 2 Kin. 8:11

2:21 o Ex. 15:25, 26; 2 Kin. 4:41; 6:6; John 9:6

2:21 3 purified

2:22 p Ezek. 47:8, 9

2:24 q Deut. 27:13–26

2:25 r 1 Kin. 18:19, 20; 2 Kin. 4:25

2 Kings 3

3:1 a 2 Kin. 1:17

3:2 b 1 Kin. 16:31, 32

3:3 c 1 Kin. 12:28–32

3:4 d 2 Sam. 8:2

3:4 e Is. 16:1, 2

3:5 f 2 Kin. 1:1

3:7 g 1 Kin. 22:4

3:11 h 1 Kin. 22:7

3:11 i 1 Kin. 19:21; (John 13:4, 5, 13, 14)

3:11 1 Was the personal servant of

3:12 j 2 Kin. 2:25

3:13 k (Ezek. 14:3)

3:13 l Judg. 10:14; Ruth 1:15

3:13 m 1 Kin. 22:6–11

3:13 n 1 Kin. 18:19

3:14 o 1 Kin. 17:1; 2 Kin. 5:16

3:15 p 1 Sam. 10:5

3:15 q 1 Sam. 16:16, 23; 1 Chr. 25:1

3:15 r Ezek. 1:3; 3:14, 22; 8:1

3:16 s Jer. 14:3

3:16 2 water canals

3:20 t Ex. 29:39, 40

3:21 3 summoned

3:25 u Is. 16:7, 11; Jer. 48:31, 36

3:27 v (Deut. 18:10; Amos 2:1; Mic. 6:7)

3:27 w 2 Kin. 8:20

3:27 4 wrath

2 Kings 4

4:1 a 1 Kin. 20:35; 2 Kin. 2:3

4:1 b (Lev. 25:39–41, 48); 1 Sam. 22:2; Neh. 5:2–5; Matt. 18:25

4:3 c 2 Kin. 3:16

4:8 d Josh. 19:18

4:8 1 Lit. great

4:8 2 Lit. laid hold on him

4:10 3 Or a small walled upper chamber

4:12 e 2 Kin. 4:29–31; 5:20–27; 8:4, 5

4:16 f 2 Kin. 4:28

4:16 4 Lit. About this season, as the time of life

4:23 g Num. 10:10; 28:11; 1 Chr. 23:31

4:23 5 Or It will be well

4:25 h 2 Kin. 2:25

4:28 i 2 Kin. 4:16

4:29 j 1 Kin. 18:46; 2 Kin. 9:1

4:29 k Luke 10:4

4:29 l Ex. 7:19; 14:16; 2 Kin. 2:8, 14; Acts 19:12

4:29 6 Lit. Gird up your loins. The skirt of the robe was wrapped around the legs and tucked in the belt to gain freedom of movement.

4:30 m 2 Kin. 2:2

4:30 n 2 Kin. 2:4

4:31 o John 11:11

4:33 p 2 Kin. 4:4; (Matt. 6:6); Luke 8:51

4:33 q 1 Kin. 17:20

4:34 r 1 Kin. 17:21–23; Acts 20:10

4:35 s 1 Kin. 17:21

4:35 t 2 Kin. 8:1, 5

4:37 u 1 Kin. 17:23; (Heb. 11:35)

4:38 v 2 Kin. 2:1

4:38 w 2 Kin. 8:1

4:38 x Luke 10:39; Acts 22:3

4:40 y Ex. 10:17

4:41 z Ex. 15:25; 2 Kin. 2:21

4:42 a 1 Sam. 9:4

4:42 b 1 Sam. 9:7; (1 Cor. 9:11; Gal. 6:6)

4:43 c Luke 9:13; John 6:9

4:43 d Luke 9:17; John 6:11

4:44 e Matt. 14:20; 15:37; John 6:13

2 Kings 5

5:1 a Luke 4:27

5:1 b Ex. 11:3

5:2 c 2 Kin. 6:23; 13:20

5:2 1 Or in bands

5:2 2 Served, lit. was before

5:5 d 1 Sam. 9:8; 2 Kin. 8:8, 9

5:7 e (Gen. 30:2; Deut. 32:39; 1 Sam. 2:6)

5:10 f 2 Kin. 4:41; John 9:7

5:12 3 So with Kt., LXX, Vg.; Qr., Syr., Tg. Amanah

5:13 g 1 Sam. 28:23

5:14 h 2 Kin. 5:10; Job 33:25

5:14 i Luke 4:27; 5:13

5:15 j Dan. 2:47; 3:29; 6:26, 27

5:15 k Gen. 33:11

5:16 l 2 Kin. 3:14

5:16 m Gen. 14:22, 23; 2 Kin. 5:20, 26; (Matt. 10:8); Acts 8:18, 20

5:18 n 2 Kin. 7:2, 17

5:20 o 2 Kin. 4:12; 8:4, 5

5:22 p 2 Kin. 4:26

5:24 4 Lit. the hill

5:26 q (Eccl. 3:1, 6)

5:27 r (1 Tim. 6:10)

5:27 s Ex. 4:6; Num. 12:10; 2 Kin. 15:5

2 Kings 6

6:1 a 2 Kin. 4:38

6:3 b 2 Kin. 5:23

6:5 c (Ex. 22:14)

6:6 d Ex. 15:25; 2 Kin. 2:21; 4:41

6:8 e 2 Kin. 8:28, 29

6:13 f Gen. 37:17

6:16 g Ex. 14:13; 1 Kin. 17:13

6:16 h 2 Chr. 32:7; Ps. 55:18; (Rom. 8:31)

6:17 i Num. 22:31; Luke 24:31

6:17 j 2 Kin. 2:11; Ps. 34:7; 68:17; Zech. 1:8; 6:1–7

6:18 k Gen. 19:11; Acts 13:11

6:21 l 2 Kin. 2:12; 5:13; 8:9

6:22 m (Rom. 12:20)

6:23 n 2 Kin. 5:2; 6:8, 9

6:24 o 1 Kin. 20:1

6:25 p 2 Kin. 4:38; 8:1

6:25 1 Approximately 1 pint

6:29 q Lev. 26:27–29; Deut. 28:52–57; Lam. 4:10

6:30 r 1 Kin. 21:27

6:31 s Ruth 1:17; 1 Kin. 19:2

6:32 t Ezek. 8:1; 14:1; 20:1

6:32 u Luke 13:32

6:32 v 1 Kin. 18:4, 13, 14; 21:10, 13

6:33 w Job 2:9

2 Kings 7

7:1 a 2 Kin. 7:18, 19

7:1 1 A third of an ephah, or about 8 gallons

7:2 b 2 Kin. 5:18; 7:17, 19, 20

7:2 c Gen. 7:11; Mal. 3:10

7:3 d (Lev. 13:45, 46; Num. 5:2–4; 12:10–14)

7:4 e 2 Kin. 6:24

7:6 f 2 Sam. 5:24; 2 Kin. 19:7; Job 15:21

7:6 g 1 Kin. 10:29

7:7 h Ps. 48:4–6; (Prov. 28:1)

7:9 2 Calamity

7:12 i 2 Kin. 6:24–29

7:12 3 Hide themselves in ambush

7:16 j 2 Kin. 7:1

7:17 k 2 Kin. 6:32; 7:2

7:18 l 2 Kin. 7:1

2 Kings 8

8:1 a 2 Kin. 4:18, 31–35

8:1 b Ps. 105:16; Hag. 1:11

8:1 c 2 Sam. 21:1; 1 Kin. 18:2; 2 Kin. 4:38; 6:25

8:4 d 2 Kin. 4:12; 5:20–27

8:5 e 2 Kin. 4:35

8:7 f 2 Kin. 6:24

8:8 g 1 Kin. 19:15

8:8 h 1 Sam. 9:7; 1 Kin. 14:3; 2 Kin. 5:5

8:8 i 2 Kin. 1:2

8:9 j 1 Kin. 19:15

8:10 k 2 Kin. 8:15

8:11 l Luke 19:41

8:11 1 fixed his gaze

8:12 m 2 Kin. 10:32; 12:17; 13:3, 7; Amos 1:3, 4

8:12 n 2 Kin. 15:16; Hos. 13:16; Amos 1:13; Nah. 3:10

8:13 o 1 Sam. 17:43; 2 Sam. 9:8

8:13 p 1 Kin. 19:15

8:16 q 2 Kin. 1:17; 3:1

8:16 r 2 Chr. 21:3

8:16 2 Co-regent with his father

8:17 s 2 Chr. 21:5–10

8:18 t 2 Kin. 8:26, 27

8:19 u 2 Sam. 7:13; 1 Kin. 11:36; 15:4; 2 Chr. 21:7

8:20 v Gen. 27:40; 2 Chr. 21:8–10

8:20 w 1 Kin. 22:47

8:21 3 Jehoram, v. 16

8:22 x Josh. 21:13; 2 Kin. 19:8; 2 Chr. 21:10

8:24 y 2 Chr. 22:1, 7

8:24 4 Died and joined his ancestors

8:24 5 Or Azariah or Jehoahaz

8:26 z 2 Chr. 22:2

8:27 a 2 Chr. 22:3, 4

8:28 b 2 Chr. 22:5

8:28 c 1 Kin. 22:3, 29

8:29 d 2 Kin. 9:15

8:29 e 2 Kin. 9:16; 2 Chr. 22:6, 7

8:29 6 Ramoth, v. 28

2 Kings 9

9:1 a 1 Kin. 20:35

9:1 b 2 Kin. 4:29; Jer. 1:17

9:1 c 2 Kin. 8:28, 29

9:1 1 Lit. Gird up your loins

9:2 d 2 Kin. 9:5, 11

9:3 e 1 Kin. 19:16

9:6 f 1 Sam. 2:7, 8; 1 Kin. 19:16; 2 Kin. 9:3; 2 Chr. 22:7

9:7 g (Deut. 32:35, 41)

9:7 h 1 Kin. 18:4; 21:15

9:8 i 1 Kin. 14:10; 21:21; 2 Kin. 10:17

9:8 j 1 Sam. 25:22

9:8 k Deut. 32:36; 2 Kin. 14:26

9:9 l 1 Kin. 14:10; 15:29; 21:22

9:9 m 1 Kin. 16:3, 11

9:10 n 1 Kin. 21:23; 2 Kin. 9:35, 36

9:11 o Jer. 29:26; Hos. 9:7; Mark 3:21; John 10:20; Acts 26:24; (1 Cor. 4:10)

9:13 p Matt. 21:7, 8; Mark 11:7, 8

9:13 2 Lit. under his feet

9:14 q 2 Kin. 8:28

9:15 r 2 Kin. 8:29

9:15 3 Jehoram, v. 24

9:16 s 2 Kin. 8:29

9:17 4 Are you peaceful?

9:18 5 Lit. Turn behind me

9:21 t 1 Kin. 19:17; 2 Chr. 22:7

9:21 u 1 Kin. 21:1–14

9:21 6 Harness up

9:21 7 Lit. found

9:24 8 Lit. filled his hand

9:25 v 1 Kin. 21:19, 24–29

9:25 w Is. 13:1

9:26 x 1 Kin. 21:13, 19

9:26 9 on this property

9:27 y 2 Chr. 22:7, 9

9:27 10 Lit. The Garden House

9:27 11 Lit. Strike

9:30 z (Jer. 4:30); Ezek. 23:40

9:31 a 1 Kin. 16:9–20; 2 Kin. 9:18–22

9:34 b (Ex. 22:28); 1 Kin. 16:31

9:36 c 1 Kin. 21:23

9:37 d Ps. 83:10

2 Kings 10

10:1 1 So with MT, Syr., Tg.; LXX Samaria; Vg. city

10:1 2 the guardians of

10:3 3 most upright

10:4 a 2 Kin. 9:24, 27

10:4 4 Lit. stand before

10:7 b Judg. 9:5; 1 Kin. 21:21; 2 Kin. 11:1

10:9 c 2 Kin. 9:14–24

10:10 d 1 Sam. 3:19; 1 Kin. 8:56; Jer. 44:28

10:10 e 1 Kin. 21:17–24, 29

10:12 5 Or The Shearing House

10:13 f 2 Chr. 22:8

10:14 g 2 Chr. 22:8

10:14 6 Or The Shearing House

10:15 h Jer. 35:6

10:15 i 1 Chr. 2:55

10:15 j Ezra 10:19; Ezek. 17:18

10:15 7 Lit. found

10:16 k 1 Kin. 19:10

10:17 l 2 Kin. 9:8; 2 Chr. 22:8

10:17 m 1 Kin. 21:21, 29

10:18 n 1 Kin. 16:31, 32

10:19 o 1 Kin. 18:19; 22:6

10:20 8 Consecrate

10:21 p 1 Kin. 16:32; 2 Kin. 11:18

10:21 9 Lit. house

10:24 q 1 Kin. 20:39

10:25 10 Lit. city

10:26 r (Deut. 7:5, 25); 1 Kin. 14:23; 2 Kin. 3:2

10:27 s Ezra 6:11; Dan. 2:5; 3:29

10:27 11 Lit. house

10:29 t 1 Kin. 12:28–30; 13:33, 34

10:30 u 2 Kin. 9:6, 7

10:30 v 2 Kin. 13:1, 10; 14:23; 15:8, 12

10:31 w 1 Kin. 14:16

10:31 12 was not careful

10:32 x 1 Kin. 19:17; 2 Kin. 8:12; 13:22

10:33 y Deut. 2:36

10:33 z Amos 1:3–5

10:35 a 2 Kin. 13:1

10:35 13 Died and joined his ancestors

2 Kings 11

11:1 a 2 Chr. 22:10

11:1 b 2 Kin. 8:26

11:1 c 2 Kin. 9:27

11:2 d 2 Kin. 8:25

11:2 1 Jehoshabeath, 2 Chr. 22:11

11:2 2 Or Jehoash

11:4 e 2 Kin. 12:2; 2 Chr. 23:1

11:4 3 guards

11:5 f 1 Chr. 9:25

11:5 4 Lit. enter in

11:7 5 companies

11:9 g 2 Chr. 23:8

11:10 h 2 Sam. 8:7; 1 Chr. 18:7

11:11 6 Lit. shoulder

11:12 i Ex. 25:16; 31:18

11:12 j 1 Sam. 10:24

11:12 7 Law, Ex. 25:16, 21; Deut. 31:9

11:13 k 2 Kin. 8:26; 2 Chr. 23:12

11:14 l 2 Kin. 23:3; 2 Chr. 34:31

11:15 8 Lit. between ranks

11:17 m 2 Chr. 23:16

11:17 n Josh. 24:24, 25; 2 Chr. 15:12–15

11:17 o 2 Sam. 5:3

11:18 p 2 Kin. 10:26, 27

11:18 q (Deut. 12:3)

11:18 r 1 Kin. 18:40; 2 Kin. 10:11

11:18 s 2 Chr. 23:18

11:18 9 Idols

11:18 10 Lit. offices

11:21 t 2 Chr. 24:1–14

2 Kings 12

12:1 a 2 Chr. 24:1

12:1 1 Joash, 2 Kin. 11:2.

12:2 b 2 Kin. 11:4

12:3 c 1 Kin. 15:14; 22:43; 2 Kin. 14:4; 15:35

12:3 2 Places for pagan worship

12:4 d 2 Kin. 22:4

12:4 e Ex. 30:13–16

12:4 f Lev. 27:2–28

12:4 g Ex. 35:5; 1 Chr. 29:3–9

12:4 3 Lit. the money coming over

12:4 4 any man’s heart prompts him to bring

12:5 5 Lit. breaches

12:6 h 2 Chr. 24:5

12:7 i 2 Chr. 24:6

12:9 j 2 Chr. 23:1; 24:8

12:9 k Mark 12:41; Luke 21:1

12:9 6 guarded at the door

12:10 l 2 Sam. 8:17; 2 Kin. 19:2; 22:3, 4, 12

12:10 7 secretary

12:10 8 tied it up

12:11 9 Lit. weighed

12:12 m 2 Kin. 22:5, 6

12:13 n 2 Chr. 24:14

12:15 o 2 Kin. 22:7; (1 Cor. 4:2); 2 Cor. 8:20

12:16 p (Lev. 5:15, 18)

12:16 q (Lev. 7:7; Num. 18:9)

12:17 r 2 Kin. 8:12

12:17 s 2 Chr. 24:23

12:17 10 Advance upon

12:18 t 1 Kin. 15:18; 2 Kin. 16:8; 18:15, 16

12:19 11 Jehoash, vv. 1–18

12:20 u 2 Kin. 14:5; 2 Chr. 24:25

12:20 12 Lit. The Landfill

12:21 v 2 Chr. 24:27

12:21 13 Zabad, 2 Chr. 24:26

12:21 14 Shimrith, 2 Chr. 24:26

2 Kings 13

13:1 a 2 Kin. 12:1

13:1 b 2 Kin. 10:35

13:1 1 Jehoash, 2 Kin. 12:1–18

13:2 c 1 Kin. 12:26–33

13:2 2 Lit. turn

13:3 d Judg. 2:14

13:3 e 2 Kin. 8:12

13:3 f Amos 1:4

13:4 g (Ps. 78:34)

13:4 h (Ex. 3:7, 9; Judg. 2:18); 2 Kin. 14:26

13:5 i 2 Kin. 13:25; 14:25, 27; Neh. 9:27

13:6 j 1 Kin. 16:33

13:6 3 Heb. Asherah, a Canaanite goddess

13:7 k 2 Kin. 10:32

13:7 l (Amos 1:3)

13:9 4 Died and joined his ancestors

13:9 5 Or Jehoash

13:10 6 Joash, v. 9

13:12 m 2 Kin. 14:8–15

13:12 n 2 Kin. 13:14–19, 25

13:12 o 2 Kin. 14:9; 2 Chr. 25:17–25

13:13 p 2 Kin. 14:16

13:13 7 Died and joined his ancestors

13:14 q 2 Kin. 2:12

13:17 r 1 Kin. 20:26

13:19 s 2 Kin. 13:25

13:20 t 2 Kin. 3:5; 24:2

13:20 8 Having prophesied at least 55 years

13:22 u 2 Kin. 8:12, 13

13:23 v 2 Kin. 14:27

13:23 w (Ex. 2:24, 25)

13:23 x Gen. 13:16, 17; 17:2–7; Ex. 32:13

13:25 y 2 Kin. 13:18, 19

13:25 9 Joash, vv. 12–14, 25

2 Kings 14

14:1 a 2 Kin. 13:10

14:1 b 2 Chr. 25:1, 2

14:3 c 2 Kin. 12:2

14:4 d 2 Kin. 12:3

14:4 1 Places for pagan worship

14:5 e 2 Kin. 12:20

14:6 f Deut. 24:16; (Jer. 31:30; Ezek. 18:4, 20)

14:7 g 2 Chr. 25:5–16

14:7 h 2 Sam. 8:13; 1 Chr. 18:12; Ps. 60:title

14:7 i Josh. 15:38

14:7 2 Lit. The Rock; the city of Petra

14:8 j 2 Chr. 25:17, 18

14:8 3 Joash, 2 Kin. 13:9, 12–14, 25; 2 Chr. 25:17.

14:9 k Judg. 9:8–15

14:9 l 1 Kin. 4:33

14:10 m Deut. 8:14; 2 Chr. 32:25; (Ezek. 28:2, 5, 17; Hab. 2:4)

14:10 4 Made you proud

14:11 n Josh. 19:38; 21:16

14:13 o Neh. 8:16; 12:39

14:13 p Jer. 31:38; Zech. 14:10

14:13 5 About 600 feet

14:14 q 1 Kin. 7:51; 2 Kin. 12:18; 16:8

14:15 r 2 Kin. 13:12, 13

14:16 6 Died and joined his ancestors

14:17 s 2 Chr. 25:25–28

14:19 t 2 Chr. 25:27

14:19 u Josh. 10:31

14:21 v 2 Kin. 15:13; 2 Chr. 26:1

14:21 7 Uzziah, 2 Chr. 26:1.; Is. 6:1; etc.

14:22 w 1 Kin. 9:26; 2 Kin. 16:6; 2 Chr. 8:17

14:22 8 Heb. Eloth

14:22 9 Amaziah died and joined his ancestors.

14:24 x 1 Kin. 12:26–33

14:25 y 2 Kin. 10:32; 13:5, 25

14:25 z Num. 13:21; 34:8; 1 Kin. 8:65

14:25 a Deut. 3:17

14:25 b Jon. 1:1; Matt. 12:39, 40

14:25 c Josh. 19:13

14:25 10 border

14:25 11 The Dead Sea

14:26 d Ex. 3:7; 2 Kin. 13:4; Ps. 106:44

14:26 e Deut. 32:36

14:27 f (2 Kin. 13:5, 23)

14:28 g 1 Kin. 11:24

14:28 h 2 Sam. 8:6; 1 Kin. 11:24; 2 Chr. 8:3

14:29 i 2 Kin. 15:8

14:29 12 Died and joined his ancestors

2 Kings 15

15:1 a 2 Kin. 15:13, 30

15:1 b 2 Kin. 14:21; 2 Chr. 26:1, 3, 4

15:4 c 2 Kin. 12:3; 14:4; 15:35

15:4 1 Places for pagan worship

15:5 d 2 Chr. 26:19–23; Ps. 78:31

15:5 e Is. 6:1

15:5 f (Lev. 13:46); Num. 12:14

15:7 g 2 Chr. 26:23

15:7 2 Died and joined his ancestors

15:8 h 2 Kin. 14:29

15:9 i 2 Kin. 14:24

15:10 j Amos 7:9

15:12 k 2 Kin. 10:30

15:13 3 Azariah, 2 Kin. 14:21.; 15:1.

15:14 l 1 Kin. 14:17; Song 6:4

15:15 4 Lit. conspired

15:16 m 1 Kin. 4:24

15:16 n 2 Kin. 8:12; Hos. 13:16

15:19 o 1 Chr. 5:26; Is. 66:19; Hos. 8:9

15:19 p 2 Kin. 14:5

15:19 5 Tiglath-Pileser III, v. 29

15:19 6 Support

15:20 q 2 Kin. 23:35

15:20 7 took

15:22 8 Died and joined his ancestors

15:25 r 1 Kin. 16:18

15:25 9 Lit. struck

15:27 s 2 Chr. 28:6; Is. 7:1

15:29 t 2 Kin. 16:7, 10; 1 Chr. 5:26

15:29 u 1 Kin. 15:20

15:29 v 2 Kin. 17:6

15:29 10 A later name of Pul, v. 19

15:30 w 2 Kin. 17:1; (Hos. 10:3, 7, 15)

15:32 x 2 Chr. 27:1

15:33 11 Jerushah, 2 Chr. 27:1

15:34 y 2 Kin. 15:3, 4; 2 Chr. 26:4, 5

15:35 z 2 Kin. 15:4

15:35 a 2 Chr. 23:20; 27:3

15:35 12 Places for pagan worship

15:37 b 2 Kin. 16:5–9; Is. 7:1–17

15:37 c 2 Kin. 15:26, 27

15:38 13 Died and joined his ancestors

2 Kings 16

16:3 a (Lev. 18:21); 2 Kin. 17:17; 2 Chr. 28:3; Ps. 106:37, 38; Is. 1:1

16:3 b (Deut. 12:31); 2 Kin. 21:2, 11

16:4 c 2 Kin. 15:34, 35

16:4 d (Deut. 12:2); 1 Kin. 14:23

16:5 e 2 Kin. 15:37; Is. 7:1, 4

16:6 f 2 Kin. 14:22; 2 Chr. 26:2

16:6 1 Lit. Large Tree; sing. of Eloth

16:6 2 A few ancient mss. Syrians

16:7 g 2 Kin. 15:29; 1 Chr. 5:26; 2 Chr. 28:20

16:7 3 A later name of Pul, 2 Kin. 15:19

16:8 h 2 Kin. 12:17, 18; 2 Chr. 28:21

16:9 i 2 Kin. 14:28

16:9 j Amos 1:5

16:9 k Is. 22:6; Amos 9:7

16:11 l Is. 8:2

16:12 m 2 Chr. 26:16, 19

16:14 n Ex. 27:1, 2; 40:6, 29; 2 Chr. 4:1

16:14 4 Lit. house

16:15 o Ex. 29:39–41

16:17 p 2 Chr. 28:24

16:17 q 1 Kin. 7:27–29

16:17 r 1 Kin. 7:23–25

16:20 s 2 Chr. 28:27

2 Kings 17

17:1 a 2 Kin. 15:30

17:3 b 2 Kin. 18:9–12

17:3 c 2 Kin. 24:1

17:5 d 2 Kin. 18:9; Hos. 13:16

17:6 e 2 Kin. 18:10, 11; Is. 7:7–9; Hos. 1:4; 13:16; Amos 4:2

17:6 f Lev. 26:32, 33; (Deut. 28:36, 64; 29:27, 28)

17:6 g 1 Chr. 5:26

17:7 h (Josh. 23:16)

17:7 i Judg. 6:10

17:8 j (Lev. 18:3; Deut. 18:9); 2 Kin. 16:3

17:9 k 2 Kin. 18:8

17:9 1 Places for pagan worship

17:10 l 1 Kin. 14:23; Is. 57:5

17:10 m (Ex. 34:12–14; Deut. 16:21); Mic. 5:14

17:10 n (Deut. 12:2); 2 Kin. 16:4

17:10 2 Heb. Asherim, Canaanite deities

17:12 o (Ex. 20:3–5; Lev. 26:1; Deut. 5:7, 8)

17:12 p (Deut. 4:19)

17:13 q Neh. 9:29, 30

17:13 r 1 Sam. 9:9

17:13 s (Jer. 18:11; 25:5; 35:15; Ezek. 18:31)

17:14 t Ex. 32:9; 33:3; Deut. 31:27; (Prov. 29:1; Acts 7:51)

17:14 u Deut. 9:23; Ps. 78:22

17:15 v Jer. 44:3

17:15 w Ex. 24:6–8; Deut. 29:25

17:15 x Deut. 32:21; 1 Kin. 16:31; (1 Cor. 8:4)

17:15 y 2 Chr. 13:7; Jer. 2:5; (Rom. 1:21–23)

17:15 z (Deut. 12:30, 31)

17:16 a Ex. 32:8; 1 Kin. 12:28

17:16 b (1 Kin. 14:15)

17:16 c (Deut. 4:19)

17:16 d 1 Kin. 16:31; 22:53

17:17 e (Lev. 18:21); 2 Kin. 16:3; Ezek. 23:37

17:17 f (Lev. 19:26; Deut. 18:10–12)

17:17 g 1 Kin. 21:20

17:18 h 1 Kin. 11:13, 32

17:19 i Jer. 3:8

17:20 j Judg. 2:14; 2 Kin. 13:3; 15:29

17:20 k 2 Kin. 24:20

17:21 l 1 Kin. 11:11, 31

17:21 m 1 Kin. 12:20, 28

17:23 n 1 Kin. 14:16; Is. 8:4

17:23 o 2 Kin. 17:6

17:24 p Ezra 4:2, 10

17:24 q 2 Kin. 18:34

17:29 r 1 Kin. 12:31; 13:32

17:30 s 2 Kin. 17:24

17:31 t Ezra 4:9

17:31 u (Lev. 18:21; Deut. 12:31)

17:32 v 1 Kin. 12:31; 13:33

17:32 3 Places for pagan worship

17:33 w Zeph. 1:5

17:34 x Gen. 32:28; 35:10

17:35 y Judg. 6:10

17:35 z (Ex. 20:5)

17:36 a Ex. 14:15–30

17:36 b Ex. 6:6; 9:15

17:36 c (Deut. 10:20)

17:37 d Deut. 5:32

17:38 e Deut. 4:23; 6:12

17:41 f 2 Kin. 17:32, 33

2 Kings 18

18:1 a 2 Kin. 17:1

18:1 b 2 Chr. 28:27; 29:1

18:2 c Is. 38:5

18:2 1 Abijah, 2 Chr. 29:1.

18:4 d 2 Chr. 31:1

18:4 e Num. 21:5–9

18:4 2 Places for pagan worship

18:4 3 Heb. Asherah, a Canaanite goddess

18:4 4 Lit. Bronze Thing, also similar to Heb. nahash, serpent

18:5 f 2 Kin. 19:10; (Job 13:15; Ps. 13:5)

18:5 g 2 Kin. 23:25

18:6 h Deut. 10:20; Josh. 23:8

18:7 i (2 Chr. 15:2)

18:7 j Gen. 39:2, 3; 1 Sam. 18:5, 14; Ps. 60:12

18:7 k 2 Kin. 16:7

18:8 l 1 Chr. 4:41; 2 Chr. 28:18; Is. 14:29

18:8 m 2 Kin. 17:9

18:8 5 Lit. struck

18:9 n 2 Kin. 17:3

18:10 o 2 Kin. 17:6

18:11 p 2 Kin. 17:6; Hos. 1:4; Amos 4:2

18:11 q 1 Chr. 5:26

18:12 r 2 Kin. 17:7–18

18:13 s 2 Chr. 32:1; Is. 36:1—39:8

18:15 t 1 Kin. 15:18, 19; 2 Kin. 12:18; 16:8

18:16 6 Lit. them

18:17 u 2 Kin. 20:20

18:17 v Is. 7:3

18:17 7 A title, probably Commander in Chief

18:17 8 A title, probably Chief Officer

18:17 9 A title, probably Chief of Staff or Governor

18:18 w 2 Kin. 19:2; Is. 22:20

18:18 10 secretary

18:19 x 2 Chr. 32:10; (Ps. 118:8, 9)

18:20 11 Lit. a word of the lips

18:21 y Is. 30:2–7; Ezek. 29:6, 7

18:22 z 2 Kin. 18:4; 2 Chr. 31:1; 32:12

18:22 12 Places for pagan worship

18:26 a Is. 36:11—39:8

18:26 b Ezra 4:7; Dan. 2:4

18:26 13 Lit. Judean

18:28 14 Lit. Judean

18:29 c 2 Chr. 32:15

18:31 d 1 Kin. 4:20, 25

18:31 15 By paying tribute

18:32 e Deut. 8:7–9; 11:12

18:33 f 2 Kin. 19:12; Is. 10:10, 11

18:34 g 2 Kin. 19:13

18:34 h 2 Kin. 17:24

18:35 i Dan. 3:15

18:37 j Is. 33:7

2 Kings 19

19:1 a 2 Kin. 18:13; 2 Chr. 32:20–22; Is. 37:1

19:1 b Ps. 69:11

19:3 1 give birth

19:4 c 2 Sam. 16:12

19:4 d 2 Kin. 18:35

19:4 e Ps. 50:21

19:6 f Is. 37:6

19:6 g (Ps. 112:7)

19:6 h 2 Kin. 18:17

19:7 i 2 Kin. 19:35–37; Jer. 51:1

19:8 j 2 Kin. 18:14, 17

19:9 k 1 Sam. 23:27; Is. 37:9

19:10 l 2 Kin. 18:5

19:12 m 2 Kin. 18:33, 34

19:12 n Ezek. 27:23

19:13 o 2 Kin. 18:34

19:14 p Is. 37:14

19:15 q Ex. 25:22; Ps. 80:1; Is. 37:16

19:15 r (Is. 44:6)

19:16 s Ps. 31:2; Is. 37:17

19:16 t 1 Kin. 8:29; 2 Chr. 6:40

19:16 u 2 Kin. 19:4

19:18 v (Is. 44:9–20; Jer. 10:3–5)

19:18 w Ps. 115:4; Jer. 10:3; (Acts 17:29)

19:19 x Ps. 83:18

19:19 y 1 Kin. 8:42, 43

19:20 z Is. 37:21

19:20 a 2 Kin. 20:5; Ps. 65:2

19:21 b Jer. 14:17; Lam. 2:13

19:21 c Ps. 22:7, 8

19:22 d Jer. 51:5

19:23 e 2 Kin. 18:17

19:23 f Ps. 20:7

19:24 g Is. 19:6

19:25 h (Is. 45:7)

19:25 i Is. 10:5, 6

19:26 j Ps. 129:6

19:27 k Ps. 139:1–3; Is. 37:28

19:28 l Job 41:2; Ezek. 29:4; 38:4; Amos 4:2

19:28 m 2 Kin. 19:33, 36

19:29 n Ex. 3:12; 1 Sam. 2:34; 2 Kin. 20:8, 9; Is. 7:11–14; Luke 2:12

19:29 2 Without cultivation

19:30 o 2 Kin. 19:4; 2 Chr. 32:22, 23

19:31 p 2 Kin. 25:26; Is. 9:7

19:31 3 So with many Heb. mss. and ancient vss. (cf. Is. 37:32); MT omits of hosts

19:32 q Is. 8:7–10

19:34 r 2 Kin. 20:6; 2 Chr. 32:21

19:34 s Is. 31:5

19:34 t 1 Kin. 11:12, 13

19:35 u Ex. 12:29; Is. 10:12–19; 37:36; Hos. 1:7

19:35 4 Or Angel

19:36 v Gen. 10:11

19:37 w 2 Kin. 17:31

19:37 x 2 Kin. 19:7; 2 Chr. 32:21

19:37 y Ezra 4:2

2 Kings 20

20:1 a 2 Kin. 18:13; 2 Chr. 32:24; Is. 38:1–22

20:3 b 2 Kin. 18:3–6; Neh. 13:22

20:5 c 1 Sam. 9:16; 10:1

20:5 d 2 Kin. 19:20; Ps. 65:2

20:5 e Ps. 39:12; 56:8

20:6 f 2 Kin. 19:34; 2 Chr. 32:21

20:7 g Is. 38:21

20:8 h Judg. 6:17, 37, 39; Is. 7:11, 14; 38:22

20:9 i Num. 23:19; Is. 38:7, 8

20:10 1 Lit. steps

20:11 j Josh. 10:12–14; Is. 38:8

20:11 2 Lit. steps

20:12 k 2 Kin. 8:8, 9; 2 Chr. 32:31; Is. 39:1–8

20:12 3 Merodach-Baladan, Is. 39:1

20:13 l 2 Kin. 16:9; 2 Chr. 32:27, 31

20:13 4 So with many Heb. mss., Syr., Tg.; MT omits all

20:13 5 Lit. the house of his armor

20:15 m 2 Kin. 20:13

20:17 n 2 Kin. 24:13; 25:13–15; 2 Chr. 36:10; Jer. 27:21, 22; 52:17

20:18 o 2 Kin. 24:12; 2 Chr. 33:11

20:18 p Dan. 1:3–7

20:18 q Dan. 1:11, 18

20:18 6 be born from

20:19 r 1 Sam. 3:18

20:20 s 2 Chr. 32:32

20:20 t Neh. 3:16

20:20 u 2 Kin. 18:17; Is. 7:3

20:20 v 2 Chr. 32:3, 30

20:20 7 aqueduct

20:21 w 2 Kin. 16:20; 2 Chr. 32:33

20:21 8 Died and joined his ancestors

2 Kings 21

21:1 a 2 Chr. 33:1–9

21:2 b 2 Kin. 16:3

21:3 c 2 Kin. 18:4, 22

21:3 d 1 Kin. 16:31–33

21:3 e (Deut. 4:19; 17:2–5); 2 Kin. 17:16; 23:5

21:3 1 Places for pagan worship

21:3 2 Heb. Asherah, a Canaanite goddess

21:3 3 The gods of the Assyrians

21:4 f Jer. 7:30; 32:34

21:4 g 1 Kin. 11:13

21:5 h 1 Kin. 6:36; 7:12; 2 Kin. 23:12

21:6 i (Lev. 18:21; 20:2); 2 Kin. 16:3; 17:17

21:6 j Lev. 19:26, 31; (Deut. 18:10–14); 2 Kin. 17:17

21:7 k 2 Sam. 7:13; 1 Kin. 8:29; 9:3; 2 Kin. 23:27; 2 Chr. 7:12, 16; Jer. 32:34

21:7 4 A Canaanite goddess

21:7 5 Temple

21:8 l 2 Sam. 7:10; (2 Kin. 18:11, 12)

21:9 m (Prov. 29:12)

21:10 n 2 Kin. 17:13

21:11 o 2 Kin. 23:26, 27; 24:3, 4

21:11 p 1 Kin. 21:26

21:11 q Gen. 15:16

21:11 r 2 Kin. 21:9

21:12 s 1 Sam. 3:11; Jer. 19:3

21:13 t Lam. 2:8; Amos 7:7, 8

21:13 u 2 Kin. 22:16–19; 25:4–11

21:14 v Jer. 6:9

21:16 w 2 Kin. 24:4

21:17 x 2 Chr. 33:11–19

21:17 y 2 Kin. 20:21

21:18 z 2 Chr. 33:20

21:18 6 Died and joined his ancestors

21:19 a 2 Chr. 33:21–23

21:20 b 2 Kin. 21:2–6, 11, 16

21:22 c Judg. 2:12, 13; 1 Kin. 11:33; 1 Chr. 28:9

21:23 d 1 Chr. 3:14; 2 Chr. 33:24, 25; Matt. 1:10

21:23 e 2 Kin. 12:20; 14:19

21:24 f 2 Kin. 14:5

2 Kings 22

22:1 a 1 Kin. 13:2; 2 Chr. 34:1

22:1 b Josh. 15:39

22:2 c Deut. 5:32; Josh. 1:7

22:3 d 2 Chr. 34:8

22:4 e 2 Kin. 12:4

22:4 f 2 Kin. 12:9, 10

22:5 g 2 Kin. 12:11–14

22:7 h 2 Kin. 12:15; (1 Cor. 4:2)

22:8 i Deut. 31:24–26; 2 Chr. 34:14

22:9 1 Lit. poured out

22:12 j 2 Kin. 25:22; Jer. 26:24

22:12 2 Abdon the son of Micah, 2 Chr. 34:20

22:13 k (Deut. 29:23–28; 31:17, 18)

22:14 l 2 Chr. 34:22

22:16 m Deut. 29:27; (Dan. 9:11–14)

22:17 n Deut. 29:25–27; 2 Kin. 21:22

22:18 o 2 Chr. 34:26

22:19 p 1 Sam. 24:5; (Ps. 51:17; Is. 57:15)

22:19 q Ex. 10:3; 1 Kin. 21:29; (2 Chr. 7:14)

22:19 r Lev. 26:31, 32

22:19 s Jer. 26:6; 44:22

22:20 t 2 Kin. 23:30; (Ps. 37:37; Is. 57:1, 2)

22:20 3 Cause you to join your ancestors in death

22:20 4 Die a natural death

2 Kings 23

23:1 a 2 Sam. 19:11; 2 Chr. 34:29, 30

23:2 b Deut. 31:10–13

23:2 c 2 Kin. 22:8

23:3 d 2 Kin. 11:14

23:3 e 2 Kin. 11:17

23:4 f 2 Kin. 25:18; Jer. 52:24

23:4 g 2 Kin. 21:3–7

23:4 1 A Canaanite goddess

23:4 2 The gods of the Assyrians

23:5 h 2 Kin. 21:3

23:5 3 Of the Zodiac

23:6 i 2 Kin. 21:7

23:6 j Ex. 32:20

23:6 k 2 Chr. 34:4

23:6 4 Heb. Asherah, a Canaanite goddess

23:7 l 1 Kin. 14:24; 15:12

23:7 m Ex. 35:25, 26; Ezek. 16:16

23:7 n Ex. 38:8

23:7 5 Lit. houses

23:7 6 Heb. qedeshim, those practicing sodomy and prostitution in religious rituals

23:8 o Josh. 21:17; 1 Kin. 15:22

23:9 p (Ezek. 44:10–14)

23:9 q 1 Sam. 2:36

23:10 r Is. 30:33; Jer. 7:31, 32

23:10 s Josh. 15:8

23:10 t (Lev. 18:21; Deut. 18:10); Ezek. 23:37–39

23:10 u 2 Kin. 21:6

23:10 7 Kt. Sons

23:11 8 given

23:12 v Jer. 19:13; Zeph. 1:5

23:12 w 2 Kin. 21:5; 2 Chr. 33:5

23:13 x 1 Kin. 11:5–7

23:13 9 Places for pagan worship

23:13 10 Lit. right of

23:13 11 The Mount of Olives

23:14 y (Ex. 23:24; Deut. 7:5–25)

23:15 z 1 Kin. 12:28–33

23:15 12 A place for pagan worship

23:16 a 1 Kin. 13:2

23:17 b 1 Kin. 13:1, 30, 31

23:18 c 1 Kin. 13:11, 31

23:19 d 2 Chr. 34:6, 7

23:19 13 Lit. houses

23:19 14 Places for pagan worship

23:19 15 So with LXX, Syr., Vg.; MT, Tg. omit the LORD

23:20 e 1 Kin. 13:2

23:20 f (Ex. 22:20); 1 Kin. 18:40; 2 Kin. 10:25; 11:18

23:20 g 2 Chr. 34:5

23:20 16 Places for pagan worship

23:21 h Num. 9:5; Josh. 5:10; 2 Chr. 35:1

23:21 i Ex. 12:3; Lev. 23:5; Num. 9:2; Deut. 16:2–8

23:22 j 2 Chr. 35:18, 19

23:24 k (Lev. 19:31; 20:27); Deut. 18:11

23:24 l 2 Kin. 22:8

23:25 m 2 Kin. 18:5

23:26 n 2 Kin. 21:11, 12; 24:3, 4; Jer. 15:4

23:27 o 2 Kin. 17:18, 20; 18:11; 21:13

23:27 p 1 Kin. 8:29; 9:3; 2 Kin. 21:4, 7

23:29 q 2 Chr. 35:20; Jer. 2:16; 46:2

23:29 r Judg. 5:19; Zech. 12:11

23:29 s 2 Kin. 14:8

23:29 17 Or to attack, Heb. al can mean together with or against

23:30 t 2 Chr. 35:24; 2 Kin. 22:20

23:30 u 2 Chr. 36:1–4

23:31 v 1 Chr. 3:15; Jer. 22:11

23:31 w 2 Kin. 24:18

23:33 x 2 Kin. 25:6; Jer. 52:27

23:34 y 2 Chr. 36:4

23:34 z 2 Kin. 24:17; Dan. 1:7

23:34 a Matt. 1:11

23:34 b Jer. 22:11, 12; Ezek. 19:3, 4

23:34 18 Jehoahaz

23:35 c 2 Kin. 23:33

23:36 d 2 Chr. 36:5; Jer. 22:18, 19; 26:1

2 Kings 24

24:1 a 2 Chr. 36:6; Jer. 25:1, 9; Dan. 1:1

24:1 b 2 Kin. 20:14

24:2 c Jer. 25:9; 32:28; 35:11; Ezek. 19:8

24:2 d 2 Kin. 20:17; 21:12–14; 23:27

24:2 1 troops

24:3 e 2 Kin. 21:2, 11; 23:26

24:4 f 2 Kin. 21:16

24:6 g 2 Chr. 36:6, 8; Jer. 22:18, 19

24:7 h Jer. 37:5–7

24:7 i Jer. 46:2

24:8 j 1 Chr. 3:16; 2 Chr. 36:9

24:8 2 Jeconiah, 1 Chr. 3:16; Jer. 24:1; or Coniah, Jer. 22:24, 28

24:10 k Dan. 1:1

24:10 3 Lit. came into siege

24:12 l Jer. 22:24–30; 24:1; 29:1, 2; Ezek. 17:12

24:12 m 2 Chr. 36:10

24:13 n 2 Kin. 20:17; Is. 39:6

24:13 o Dan. 5:2, 3

24:13 p Jer. 20:5

24:14 q Is. 3:2, 3; Jer. 24:1

24:14 r 2 Kin. 24:16; Jer. 52:28

24:14 s 1 Sam. 13:19

24:14 t 2 Kin. 25:12

24:15 u 2 Chr. 36:10; Esth. 2:6; Jer. 22:24–28; Ezek. 17:12

24:16 v Jer. 52:28

24:17 w Jer. 37:1

24:17 x 1 Chr. 3:15; 2 Chr. 36:10

24:17 y 2 Chr. 36:4

24:17 4 Lit. his

24:18 z 2 Chr. 36:11; Jer. 52:1

24:18 a 2 Kin. 23:31

24:19 b 2 Chr. 36:12

24:20 c 2 Chr. 36:13; Ezek. 17:15

2 Kings 25

25:1 a 2 Chr. 36:17; Jer. 6:6; 34:2; Ezek. 4:2; 24:1, 2; Hab. 1:6

25:3 b 2 Kin. 6:24, 25; Is. 3:1; Jer. 39:2; Lam. 4:9, 10

25:4 c Jer. 39:2

25:4 d Jer. 39:4–7; Ezek. 12:12

25:4 1 Lit. he

25:4 2 Or Arabah, the Jordan Valley

25:6 e 2 Kin. 23:33; Jer. 52:9

25:7 f Jer. 39:7; Ezek. 17:16

25:7 3 blinded

25:8 g Jer. 52:12

25:8 h 2 Kin. 24:12

25:8 i Jer. 39:9

25:9 j 2 Kin. 25:13; 2 Chr. 36:19; Ps. 79:1; Jer. 7:14

25:9 k Jer. 39:8

25:9 l Jer. 17:27

25:10 m 2 Kin. 14:13; Neh. 1:3

25:11 n Is. 1:9; Jer. 5:19; 39:9

25:12 o 2 Kin. 24:14; Jer. 39:10; 40:7; 52:16

25:13 p Jer. 52:17

25:13 q 1 Kin. 7:15

25:13 r 1 Kin. 7:27

25:13 s 1 Kin. 7:23

25:13 t 2 Kin. 20:17; Jer. 27:19–22

25:14 u Ex. 27:3; 1 Kin. 7:45

25:16 v 1 Kin. 7:47

25:17 w 1 Kin. 7:15–22; Jer. 52:21

25:17 4 About 27 feet

25:18 x Jer. 39:9–13; 52:12–16, 24

25:18 y 1 Chr. 6:14; Ezra 7:1

25:18 z Jer. 21:1; 29:25, 29

25:19 a Esth. 1:14; Jer. 52:25

25:19 5 Lit. those seeing the king’s face

25:21 b Lev. 26:33; Deut. 28:36, 64; 2 Kin. 23:27

25:22 c 2 Kin. 22:12

25:22 d Is. 1:9; Jer. 40:5

25:23 e Jer. 40:7–9

25:23 6 Jezaniah, Jer. 40:8

25:25 f Jer. 41:1–3

25:26 g 2 Kin. 19:31; Jer. 43:4–7

25:27 h 2 Kin. 24:12, 15; Jer. 52:31–34

25:27 i Gen. 40:13, 20

25:27 7 Lit. Man of Marduk

25:29 j 2 Sam. 9:7

25:29 8 Food

25:30 9 Lit. allowance

25:30 10 Lit. allowance

Introduction to First and Second Chronicles

Title

The original title in the Hebrew Bible read “The annals (i.e., events or happenings) of the days.” First and Second Chronicles were comprised of one book until later divided into separate books in the Greek OT translation, the Septuagint (LXX), ca. 200 B.C. The title also changed at that time to the inaccurate title, “the things omitted,” i.e., reflecting material not in 1, 2 Samuel and 1, 2 Kings. The English title “Chronicles” originated with Jerome’s Latin Vulgate translation (ca. 400 A.D.), which used the fuller title “The Chronicles of the Entire Sacred History.”

Author and Date

Neither 1 nor 2 Chronicles contains direct statements regarding the human author, though Jewish tradition strongly favors Ezra the priest (cf. Ezra 7:1–6) as “the chronicler.” These records were most likely recorded ca. 450–430 B.C. The genealogical record in 1 Chr. 1–9 supports a date after 450 B.C. for the writing. The NT does not directly quote either 1 or 2 Chronicles.

Background and Setting

The immediate historical backdrop encompassed the Jews’ three-phase return to the Promised Land from the Babylonian exile: 1) Zerubbabel in Ezra 1–6 (ca. 538 B.C.); 2) Ezra in Ezra 7–10 (ca. 458 B.C.); and 3) Nehemiah in Neh. 1–13 (ca. 445 B.C.). Previous history looks back to the Babylonian deportation/Exile (ca. 605–538 B.C.) as predicted/reported by 2 Kings, Jeremiah, Ezekiel, Daniel, and Habakkuk. The prophets of this restoration era were Haggai, Zechariah, and Malachi.

The Jews had returned from their 70 years of captivity (ca. 538 B.C.) to a land that was markedly different from the one once ruled by King David (ca. 1011–971 B.C.) and King Solomon (971–931 B.C.): 1) there was no Hebrew king, but rather a Persian governor (Ezra 5:3; 6:6); 2) there was no security for Jerusalem, so Nehemiah had to rebuild the wall (Neh. 1–7); 3) there was no temple, so Zerubbabel had to reconstruct a pitiful semblance of the Solomonic temple’s former glory (Ezra 3); 4) the Jews no longer dominated the region, but rather were on the defensive (Ezra 4; Neh. 4); 5) they enjoyed few divine blessings beyond the fact of their return; 6) they possessed little of the kingdom’s former wealth; and 7) God’s divine presence no longer resided in Jerusalem, having departed ca. 597–591 B.C. (Ezek. 8–11).

To put it mildly, their future looked bleak compared to their majestic past, especially the time of David and Solomon. The return could best be described as bittersweet, i.e., bitter because their present poverty brought hurtful memories about what was forfeited by God’s judgment on their ancestors’ sin, but sweet because at least they were back in the Land God had given Abraham 17 centuries earlier (Gen. 12:1–3). The chronicler’s selective genealogy and history of Israel, stretching from Adam (1 Chr. 1:1) to the return from Babylon (2 Chr 26:23), was intended to remind the Jews of God’s promises and intentions about: 1) the Land; 2) the nation; 3) the Davidic king; 4) the Levitical priests; 5) the temple; and 6) true worship, none of which had been abrogated because of the Babylonian captivity. All of this was to remind them of their spiritual heritage during the difficult times they faced, and to encourage them to be faithful to God.

Historical and Theological Themes

First and Second Chronicles, as named by Jerome, recreate an OT history in miniature, with particular emphases on the Davidic Covenant and temple worship. In terms of literary parallel, 1 Chronicles is the partner of 2 Samuel, in that both detail the reign of King David. First Chronicles opens with Adam (1:1) and closes with the death of David (29:26–30) in 971 B.C. Second Chronicles begins with Solomon (1:1) and covers the same historical period as 1 and 2 Kings, while focusing exclusively on the kings of the southern kingdom of Judah, thus excluding the history of the northern 10 tribes and their rulers, because of their complete wickedness and false worship. It ranges from the reign of Solomon (1:1) in 971 B.C. to the return from Babylon in 538 B.C. (36:23). Over 55 percent of the material in Chronicles is unique, i.e., not found in 2 Samuel or 1 and 2 Kings. The “chronicler” tended to omit what was negative or in opposition to the Davidic kingship; on the other hand, he tended to make unique contributions in validating temple worship and the line of David. Whereas 2 Kings 25 ends dismally with the deportation of Judah to Babylon, 2 Chronicles 36:22–23 concludes hopefully with the Jews’ release from Persia and return to Jerusalem.

These two books were written to the repatriated Jewish exiles as a chronicle of God’s intention of future blessing, in spite of the nation’s past moral/spiritual failure for which the people paid dearly under God’s wrath. First and Second Chronicles could be briefly summarized as follows:

I. A Selected Genealogical History of Israel (1 Chr. 1-9)

II. Israel’s United Kingdom Under Saul (1 Chr. 10), David (1 Chr. 11-29), and Solomon (2 Chr. 1-9)

III. Judah’s Monarchy in the Divided Kingdom (2 Chr. 10-36:21)

IV. Judah’s Release From Their Seventy Year Captivity (2 Chr. 36:22, 23).

The historical themes are inextricably linked with the theological in that God’s divine purposes for Israel have been and will be played out on the stage of human history. These two books are designed to assure the returning Jews that, in spite of their checkered past and present plight, God will be true to His covenant promises. They have been returned by God to the Land first given to Abraham as a race of people whose ethnic identity (Jewish) was not obliterated by the deportation and whose national identity (Israel) has been preserved (Gen. 12:1-3; 15:5), although they are still under God’s judgment as prescribed by the Mosaic legislation (Deut. 28:15-68). The priestly line of Eleazar’s son Phinehas and the Levitical line were still intact so that temple worship could continue in the hopes that God’s presence would one day return (Num. 25:10-13; Mal. 3:1). The Davidic promise of a king was still valid, although future in its fulfillment (2 Sam. 7:8-17; 1 Chr. 17:7-15). Their individual hope of eternal life and restoration of God’s blessings forever rested in the New Covenant (Jer. 31:31-34).

Two basic principles enumerated in these two books prevail throughout the OT, namely, obedience brings blessing, disobedience brings judgment. In the Chronicles, when the king obeyed and trusted the LORD, God blessed and protected. But when the king disobeyed and/or put his trust in something or someone other than the LORD, God withdrew His blessing and protection. Three basic failures by the kings of Judah brought God’s wrath: 1) personal sin; 2) false worship/idolatry; and/or 3) trust in man rather than God.

Interpretive Challenges

First and Second Chronicles present a combination of selective genealogical and historical records and no insurmountable challenges within the two books are encountered. A few issues arise, such as: 1) Who wrote 1 and 2 Chronicles? Does the overlap of 2 Chr. 36:22–23 with Ezra 1:1–3 point to Ezra as author? 2) Does the use of multiple sources taint the inerrancy doctrine of Scripture? 3) How does one explain the variations in the genealogies of 1 Chr. 1–9 from other OT genealogies? 4) Are the curses of Deut. 28 still in force, even though the 70 year captivity has concluded? 5) How does one explain the few variations in numbers when comparing Chronicles with parallel passages in Samuel and Kings? These will be dealt with in the notes at the appropriate places.

Outline

I. Selective Genealogy (1:1-9:34)

A. Adam to Before David (1:1-2:55)

B. David to the Captivity (3:1-24)

C. Twelve Tribes (4:1-9:1)

D. Jerusalem Dwellers (9:2-34)

II. David’s Ascent (9:35-12:40)

A. Saul’s Heritage and Death (9:35-10:14)

B. David’s Anointing (11:1-3)

C. Jerusalem’s Conquest (11:4-9)

D. David’s Men (11:10-12:40)

III. David’s Reign (13:1-29:30)

A. The Ark of the Covenant (13:1-16:43)

B. The Davidic Covenant (17:1-27)

C. Selected Military History (18:1-21:30)

D. Temple-Building Preparations (22:1-29:20)

E. Transition to Solomon (29:21-30)

The First Book of the

CHRONICLES

1 Chronicles 1

The Family of Adam—Seth to Abraham

(Gen. 5:1–32; 10:1–32; 11:10–26; Luke 3:34–38)

1Adam,a bSeth, Enosh,

2Cainan, Mahalalel, Jared,

3Enoch, Methuselah, Lamech,

4cNoah,1 Shem, Ham, and Japheth.

5dThe sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.

6The sons of Gomer were Ashkenaz, 2Diphath, and Togarmah.

7The sons of Javan were Elishah, 3Tarshishah, Kittim, and 4Rodanim.

8eThe sons of Ham were Cush, Mizraim, Put, and Canaan.

9The sons of Cush were Seba, Havilah, 5Sabta, 6Raama, and Sabtecha. The sons of Raama were Sheba and Dedan. A Short Harmony of Samuel, Kings, and Chronicles

10Cush fbegot Nimrod; he began to be a mighty one on the earth.

11Mizraim begot Ludim, Anamim, Lehabim, Naphtuhim,

12Pathrusim, Casluhim (from whom came the Philistines and the gCaphtorim).

13hCanaan begot Sidon, his firstborn, and Heth;

14the Jebusite, the Amorite, and the Girgashite;

15the Hivite, the Arkite, and the Sinite;

16the Arvadite, the Zemarite, and the Hamathite.

17The sons of iShem were Elam, Asshur, jArphaxad, Lud, Aram, Uz, Hul, Gether, and 7Meshech.

18Arphaxad begot Shelah, and Shelah begot Eber.

19To Eber were born two sons: the name of one was 8Peleg, for in his days the 9earth was divided; and his brother’s name was Joktan.

20kJoktan begot Almodad, Sheleph, Hazarmaveth, Jerah,

21Hadoram, Uzal, Diklah,

2210Ebal, Abimael, Sheba,

23Ophir, Havilah, and Jobab. All these were the sons of Joktan.

24lShem, Arphaxad, Shelah,

25mEber, Peleg, Reu,

26Serug, Nahor, Terah,

27and nAbram, who is Abraham.

28oThe sons of Abraham were pIsaac and qIshmael.

The Family of Ishmael

(Gen. 25:12–16)

29These are their genealogies: The rfirstborn of Ishmael was Nebajoth; then Kedar, Adbeel, Mibsam,

30Mishma, Dumah, Massa, 11Hadad, Tema,

31Jetur, Naphish, and Kedemah. These were the sons of Ishmael.

The Family of Keturah

(Gen. 25:1–4)

32Now sthe sons born to Keturah, Abraham’s concubine, were Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan were Sheba and Dedan.

33The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah.

The Family of Isaac

(Gen. 36:10–14)

34And tAbraham begot Isaac. uThe sons of Isaac were Esau and Israel.

35The sons of vEsau were Eliphaz, Reuel, Jeush, Jaalam, and Korah.

36And the sons of Eliphaz were Teman, Omar, 12Zephi, Gatam, and Kenaz; and by wTimna, Amalek.

37The sons of Reuel were Nahath, Zerah, Shammah, and Mizzah.

The Family of Seir

(Gen. 36:20–28)

38xThe sons of Seir were Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.

39And the sons of Lotan were Hori and 13Homam; Lotan’s sister was Timna.

40The sons of Shobal were 14Alian, Manahath, Ebal, 15Shephi, and Onam. The sons of Zibeon were Ajah and Anah.

41The son of Anah was yDishon. The sons of Dishon were 16Hamran, Eshban, Ithran, and Cheran.

42The sons of Ezer were Bilhan, Zaavan, and 17Jaakan. The sons of Dishan were Uz and Aran.

The Kings of Edom

(Gen. 36:31–43)

43Now these were the zkings who reigned in the land of Edom before a king reigned over the children of Israel: Bela the son of Beor, and the name of his city was Dinhabah.

44And when Bela died, Jobab the son of Zerah of Bozrah reigned in his place.

45When Jobab died, Husham of the land of the Temanites reigned in his place.

46And when Husham died, Hadad the son of Bedad, who 18attacked Midian in the field of Moab, reigned in his place. The name of his city was Avith.

47When Hadad died, Samlah of Masrekah reigned in his place.

48aAnd when Samlah died, Saul of Rehoboth-by-the-River reigned in his place.

49When Saul died, Baal-Hanan the son of Achbor reigned in his place.

50And when Baal-Hanan died, 19Hadad reigned in his place; and the name of his city was 20Pai. His wife’s name was Mehetabel the daughter of Matred, the daughter of Mezahab.

51Hadad died also. And the chiefs of Edom were Chief Timnah, Chief 21Aliah, Chief Jetheth,

52Chief Aholibamah, Chief Elah, Chief Pinon,

53Chief Kenaz, Chief Teman, Chief Mibzar,

54Chief Magdiel, and Chief Iram. These were the chiefs of Edom.

1 Chronicles 2

The Family of Israel

(Gen. 35:23–26; 46:8–25)

1These were the asons of 1Israel: bReuben, Simeon, Levi, Judah, Issachar, Zebulun,

2Dan, Joseph, Benjamin, Naphtali, Gad, and Asher.

From Judah to David

(Ruth 4:18–22; Matt. 1:2–6; Luke 3:31–33)

3The sons of cJudah were Er, Onan, and Shelah. These three were born to him by the daughter of dShua, the Canaanitess. eEr, the firstborn of Judah, was wicked in the sight of the LORD; so He killed him.

4And fTamar, his daughter-in-law, gbore him Perez and Zerah. All the sons of Judah were five.

5The sons of hPerez were Hezron and Hamul.

6The sons of Zerah were 2Zimri, iEthan, Heman, Calcol, and 3Dara—five of them in all.

7The son of jCarmi was 4Achar, the troubler of Israel, who transgressed in the kaccursed5 thing.

8The son of Ethan was Azariah.

9Also the sons of Hezron who were born to him were Jerahmeel, 6Ram, and 7Chelubai.

10Ram lbegot Amminadab, and Amminadab begot Nahshon, mleader of the children of Judah;

11Nahshon begot 8Salma, and Salma begot Boaz;

12Boaz begot Obed, and Obed begot Jesse;

13nJesse begot Eliab his firstborn, Abinadab the second, 9Shimea the third,

14Nethanel the fourth, Raddai the fifth,

15Ozem the sixth, and David the oseventh.

16Now their sisters were Zeruiah and Abigail. pAnd the sons of Zeruiah were Abishai, Joab, and Asahel—three.

17Abigail bore Amasa; and the father of Amasa was 10Jether the Ishmaelite.

The Family of Hezron

18Caleb the son of Hezron had children by Azubah, his wife, and by Jerioth. Now these were her sons: Jesher, Shobab, and Ardon.

19When Azubah died, Caleb 11took qEphrath12 as his wife, who bore him Hur.

20And Hur begot Uri, and Uri begot rBezalel.

21Now afterward Hezron went in to the daughter of sMachir the father of Gilead, whom he married when he was sixty years old; and she bore him Segub.

22Segub begot tJair,13 who had twenty-three cities in the land of Gilead.

23u(Geshur and Syria took from them the towns of Jair, with Kenath and its towns—sixty towns.) All these belonged to the sons of Machir the father of Gilead.

24After Hezron died in Caleb Ephrathah, Hezron’s wife Abijah bore him vAshhur the father of Tekoa.

The Family of Jerahmeel

25The sons of Jerahmeel, the firstborn of Hezron, were Ram, the firstborn, and Bunah, Oren, Ozem, and Ahijah.

26Jerahmeel had another wife, whose name was Atarah; she was the mother of Onam.

27The sons of Ram, the firstborn of Jerahmeel, were Maaz, Jamin, and Eker.

28The sons of Onam were Shammai and Jada. The sons of Shammai were Nadab and Abishur.

29And the name of the wife of Abishur was Abihail, and she bore him Ahban and Molid.

30The sons of Nadab were Seled and Appaim; Seled died without children.

31The son of Appaim was Ishi, the son of Ishi was Sheshan, and wSheshan’s son was Ahlai.

32The sons of Jada, the brother of Shammai, were Jether and Jonathan; Jether died without children.

33The sons of Jonathan were Peleth and Zaza. These were the sons of Jerahmeel.

34Now Sheshan had no sons, only daughters. And Sheshan had an Egyptian servant whose name was Jarha.

35Sheshan gave his daughter to Jarha his servant as wife, and she bore him Attai.

36Attai begot Nathan, and Nathan begot xZabad;

37Zabad begot Ephlal, and Ephlal begot yObed;

38Obed begot Jehu, and Jehu begot Azariah;

39Azariah begot Helez, and Helez begot Eleasah;

40Eleasah begot Sismai, and Sismai begot Shallum;

41Shallum begot Jekamiah, and Jekamiah begot Elishama.

The Family of Caleb

42The descendants of Caleb the brother of Jerahmeel were Mesha, his firstborn, who was the father of Ziph, and the sons of Mareshah the father of Hebron.

43The sons of Hebron were Korah, Tappuah, Rekem, and Shema.

44Shema begot Raham the father of Jorkoam, and Rekem begot Shammai.

45And the son of Shammai was Maon, and Maon was the father of Beth Zur.

46Ephah, Caleb’s concubine, bore Haran, Moza, and Gazez; and Haran begot Gazez.

47And the sons of Jahdai were Regem, Jotham, Geshan, Pelet, Ephah, and Shaaph.

48Maachah, Caleb’s concubine, bore Sheber and Tirhanah.

49She also bore Shaaph the father of Madmannah, Sheva the father of Machbenah and the father of Gibea. And the daughter of Caleb was zAchsah.14

50These were the descendants of Caleb: The sons of aHur, the firstborn of 15Ephrathah, were Shobal the father of bKirjath Jearim,

51Salma the father of Bethlehem, and Hareph the father of Beth Gader.

52And Shobal the father of Kirjath Jearim had descendants: 16Haroeh, and half of the 17families of Manuhoth.

53The families of Kirjath Jearim were the Ithrites, the Puthites, the Shumathites, and the Mishraites. From these came the Zorathites and the Eshtaolites.

54The sons of Salma were Bethlehem, the Netophathites, 18Atroth Beth Joab, half of the Manahethites, and the Zorites.

55And the families of the scribes who dwelt at Jabez were the Tirathites, the Shimeathites, and the Suchathites. These were the cKenites who came from Hammath, the father of the house of dRechab.

1 Chronicles 3

The Family of David

(Matt. 1:6)

1Now these were the sons of David who were born to him in Hebron: The firstborn was aAmnon, by bAhinoam the cJezreelitess; the second, 1Daniel, by dAbigail the Carmelitess;

2the third, eAbsalom’s the son of Maacah, the daughter of Talmai, king of Geshur; the fourth, fAdonijah the son of Haggith;

3the fifth, Shephatiah, by Abital; the sixth, Ithream, by his wife gEglah.

4These six were born to him in Hebron. hThere he reigned seven years and six months, and iin Jerusalem he reigned thirty-three years.

5jAnd these were born to him in Jerusalem: 2Shimea, Shobab, Nathan, and kSolomon—four by 3Bathshua the daughter of 4Ammiel.

6Also there were Ibhar, 5Elishama, 6Eliphelet,

7Nogah, Nepheg, Japhia,

8Elishama, 7Eliada, and Eliphelet—lnine in all.

9These were all the sons of David, besides the sons of the concubines, and mTamar their sister.

The Family of Solomon

(Matt. 1:7–11)

10Solomon’s son was nRehoboam; 8Abijah was his son, Asa his son, Jehoshaphat his son,

119Joram his son, 10Ahaziah his son, 11Joash his son,

12Amaziah his son, 12Azariah his son, Jotham his son,

13Ahaz his son, Hezekiah his son, Manasseh his son,

14Amon his son, and Josiah his son.

15The sons of Josiah were Johanan the firstborn, the second 13Jehoiakim, the third Zedekiah, and the fourth 14Shallum.

16The sons of oJehoiakim were 15Jeconiah his son and 16Zedekiah his son.

The Family of Jeconiah

17And the sons of 17Jeconiah 18were Assir, Shealtiel phis son,

18and Malchiram, Pedaiah, Shenazzar, Jecamiah, Hoshama, and Nedabiah.

19The sons of Pedaiah were Zerubbabel and Shimei. The sons of Zerubbabel were Meshullam, Hananiah, Shelomith their sister,

20and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab-Hesed—five in all.

21The sons of Hananiah were Pelatiah and Jeshaiah, the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, and the sons of Shechaniah.

22The son of Shechaniah was Shemaiah. The sons of Shemaiah were qHattush, Igal, Bariah, Neariah, and Shaphat—six in all.

23The sons of Neariah were Elioenai, Hezekiah, and Azrikam—three in all.

24The sons of Elioenai were Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani—seven in all.

1 Chronicles 4

The Family of Judah

1The sons of Judah were aPerez, Hezron, 1Carmi, Hur, and Shobal.

2And 2Reaiah the son of Shobal begot Jahath, and Jahath begot Ahumai and Lahad. These were the families of the Zorathites.

3These were the sons of the father of Etam: Jezreel, Ishma, and Idbash; and the name of their sister was Hazelelponi;

4and Penuel was the father of Gedor, and Ezer was the father of Hushah. These were the sons of bHur, the firstborn of Ephrathah the father of Bethlehem.

5And cAshhur the father of Tekoa had two wives, Helah and Naarah.

6Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah.

7The sons of Helah were Zereth, Zohar, and Ethnan;

8and Koz begot Anub, Zobebah, and the families of Aharhel the son of Harum.

9Now Jabez was dmore honorable than his brothers, and his mother called his name 3Jabez, saying, “Because I bore him in pain.”

10And Jabez called on the God of Israel saying, “Oh, that You would bless me indeed, and enlarge my 4territory, that Your hand would be with me, and that You would keep me from evil, that I may not cause pain!” So God granted him what he requested.

11Chelub the brother of eShuhah begot Mehir, who was the father of Eshton.

12And Eshton begot Beth-Rapha, Paseah, and Tehinnah the father of 5Ir-Nahash. These were the men of Rechah.

13The sons of Kenaz were fOthniel and Seraiah. The sons of Othniel were 6Hathath,

14and Meonothai who begot Ophrah. Seraiah begot Joab the father of gGe Harashim,7 for they were craftsmen.

15The sons of hCaleb the son of Jephunneh were Iru, Elah, and Naam. The son of Elah was 8Kenaz.

16The sons of Jehallelel were Ziph, Ziphah, Tiria, and Asarel.

17The sons of Ezrah were Jether, Mered, Epher, and Jalon. And 9Mered’s wife bore Miriam, Shammai, and Ishbah the father of Eshtemoa.

18(10His wife Jehudijah bore Jered the father of Gedor, Heber the father of Sochoh, and Jekuthiel the father of Zanoah.) And these were the sons of Bithiah the daughter of Pharaoh, whom Mered took.

19The sons of Hodiah’s wife, the sister of Naham, were the fathers of Keilah the Garmite and of Eshtemoa the iMaachathite.

20And the sons of Shimon were Amnon, Rinnah, Ben-Hanan, and Tilon. And the sons of Ishi were Zoheth and Ben-Zoheth.

21The sons of jShelah kthe son of Judah were Er the father of Lecah, Laadah the father of Mareshah, and the families of the house of the linen workers of the house of Ashbea;

22also Jokim, the men of Chozeba, and Joash; Saraph, who ruled in Moab, and Jashubi-Lehem. Now the 11records are ancient.

23These were the potters and those who dwell at 12Netaim and 13Gederah; there they dwelt with the king for his work.

The Family of Simeon

(Gen. 46:10)

24The lsons of Simeon were 14Nemuelites, Jamin, 15Jarib, 16Zerah, and Shaul,

25Shallum his son, Mibsam his son, and Mishma his son.

26And the sons of Mishma were Hamuel his son, Zacchur his son, and Shimei his son.

27Shimei had sixteen sons and six daughters; but his brothers did not have many children, mnor did any of their families multiply as much as the children of Judah.

28They dwelt at Beersheba, Moladah, Hazar Shual,

2917Bilhah, Ezem, 18Tolad,

30Bethuel, Hormah, Ziklag,

31Beth Marcaboth, 19Hazar Susim, Beth Biri, and at Shaaraim. These were their cities until the reign of David.

32And their villages were 20Etam, Ain, Rimmon, Tochen, and Ashan—five cities—

33and all the villages that were around these cities as far as 21Baal. These were their dwelling places, and they maintained their genealogy:

34Meshobab, Jamlech, and Joshah the son of Amaziah;

35Joel, and Jehu the son of Joshibiah, the son of Seraiah, the son of Asiel;

36Elioenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, and Benaiah;

37Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah—

38these mentioned by name were leaders in their families, and their father’s house increased greatly.

39So they went to the entrance of Gedor, as far as the east side of the valley, to seek pasture for their flocks.

40And they found rich, good pasture, and the land was broad, quiet, and peaceful; for some Hamites formerly lived there.

41These recorded by name came in the days of Hezekiah king of Judah; and they nattacked22 their tents and the Meunites who were found there, and outterly destroyed them, as it is to this day. So they dwelt in their place, because there was pasture for their flocks there.

42Now some of them, five hundred men of the sons of Simeon, went to Mount Seir, having as their captains Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi.

43And they 23defeated pthe rest of the Amalekites who had escaped. They have dwelt there to this day.

1 Chronicles 5

The Family of Reuben

(Gen. 46:8, 9)

1Now the sons of Reuben the firstborn of Israel—ahe was indeed the firstborn, but because he bdefiled his father’s bed, chis birthright was given to the sons of Joseph, the son of Israel, so that the genealogy is not listed according to the birthright;

2yet dJudah prevailed over his brothers, and from him came a eruler, although 1the birthright was Joseph’s—

3the sons of fReuben the firstborn of Israel were Hanoch, Pallu, Hezron, and Carmi.

4The sons of Joel were Shemaiah his son, Gog his son, Shimei his son,

5Micah his son, Reaiah his son, Baal his son,

6and Beerah his son, whom 2Tiglath-Pileser king of Assyria gcarried into captivity. He was leader of the Reubenites.

7And his brethren by their families, hwhen the genealogy of their generations was registered: the chief, Jeiel, and Zechariah,

8and Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt in iAroer, as far as Nebo and Baal Meon.

9Eastward they settled as far as the 3entrance of the wilderness this side of the River Euphrates, because their cattle had 4multiplied jin the land of Gilead.

10Now in the days of Saul they made war kwith the Hagrites, who fell by their hand; and they dwelt in their tents throughout the entire area east of Gilead.

The Family of Gad

11And the lchildren of Gad dwelt next to them in the land of mBashan as far as nSalcah:

12Joel was the chief, Shapham the next, then Jaanai and Shaphat in Bashan,

13and their brethren of their father’s house: Michael, Meshullam, Sheba, Jorai, Jachan, Zia, and Eber—seven in all.

14These were the children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz;

15Ahi the son of Abdiel, the son of Guni, was chief of their father’s house.

16And the Gadites dwelt in Gilead, in Bashan and in its villages, and in all the 5common-lands of oSharon within their borders.

17All these were registered by genealogies in the days of pJotham king of Judah, and in the days of qJeroboam king of Israel.

18The sons of Reuben, the Gadites, and half the tribe of Manasseh had forty-four thousand seven hundred and sixty valiant men, men able to bear shield and sword, to shoot with the bow, and skillful in war, who went to war.

19They made war with the Hagrites, rJetur, Naphish, and Nodab.

20And sthey were helped against them, and the Hagrites were delivered into their hand, and all who were with them, for they tcried out to God in the battle. He 6heeded their prayer, because they uput their trust in Him.

21Then they took away their livestock—fifty thousand of their camels, two hundred and fifty thousand of their sheep, and two thousand of their donkeys—also one hundred thousand of their men;

22for many fell dead, because the war vwas God’s. And they dwelt in their place until wthe captivity.

The Family of Manasseh (East)

23So the children of the half-tribe of Manasseh dwelt in the land. Their numbers increased from Bashan to Baal Hermon, that is, to xSenir, or Mount Hermon.

24These were the heads of their fathers’ houses: Epher, Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel. They were mighty men of valor, famous men, and heads of their fathers’ houses.

25And they were unfaithful to the God of their fathers, and yplayed the harlot after the gods of the peoples of the land, whom God had destroyed before them.

26So the God of Israel stirred up the spirit of zPul king of Assyria, that is, aTiglath-Pileser7 king of Assyria. He carried the Reubenites, the Gadites, and the half-tribe of Manasseh into captivity. He took them to bHalah, Habor, Hara, and the river of Gozan to this day.

1 Chronicles 6

The Family of Levi

(Gen. 46:11)

1The sons of Levi were aGershon,1 Kohath, and Merari.

2The sons of Kohath were Amram, bIzhar, Hebron, and Uzziel.

3The children of Amram were Aaron, Moses, and Miriam. And the sons of Aaron were cNadab, Abihu, Eleazar, and Ithamar.

4Eleazar begot Phinehas, and Phinehas begot Abishua;

5Abishua begot Bukki, and Bukki begot Uzzi;

6Uzzi begot Zerahiah, and Zerahiah begot Meraioth;

7Meraioth begot Amariah, and Amariah begot Ahitub;

8dAhitub begot eZadok, and Zadok begot Ahimaaz;

9Ahimaaz begot Azariah, and Azariah begot Johanan;

10Johanan begot Azariah (it was he fwho ministered as priest in the gtemple2 that Solomon built in Jerusalem);

11hAzariah begot iAmariah, and Amariah begot Ahitub;

12Ahitub begot Zadok, and Zadok begot 3Shallum;

13Shallum begot Hilkiah, and Hilkiah begot Azariah;

14Azariah begot jSeraiah, and Seraiah begot Jehozadak.

15Jehozadak went into captivity kwhen the LORD carried Judah and Jerusalem into captivity by the hand of Nebuchadnezzar.

16The sons of Levi were lGershon,4 Kohath, and Merari.

17These are the names of the sons of Gershon: Libni and Shimei.

18The sons of Kohath were Amram, Izhar, Hebron, and Uzziel.

19The sons of Merari were Mahli and Mushi. Now these are the families of the Levites according to their fathers:

20Of Gershon were Libni his son, Jahath his son, mZimmah his son,

215Joah his son, 6Iddo his son, Zerah his son, and 7Jeatherai his son.

22The sons of Kohath were 8Amminadab his son, nKorah his son, Assir his son,

23Elkanah his son, Ebiasaph his son, Assir his son,

24Tahath his son, Uriel his son, Uzziah his son, and Shaul his son.

25The sons of Elkanah were oAmasai and Ahimoth.

26As for Elkanah, the sons of Elkanah were 9Zophai his son, 10Nahath his son,

2711Eliab his son, Jeroham his son, and Elkanah his son.

28The sons of Samuel were 12Joel the firstborn, and Abijah 13the second.

29The sons of Merari were Mahli, Libni his son, Shimei his son, Uzzah his son,

30Shimea his son, Haggiah his son, and Asaiah his son. The Chronicles’ Sources

Musicians in the House of the LORD

31Now these are pthe men whom David appointed over the service of song in the house of the LORD, after the qark came to rest.

32They were ministering with music before the dwelling place of the tabernacle of meeting, until Solomon had built the house of the LORD in Jerusalem, and they served in their office according to their order.

33And these are the ones who 14ministered with their sons: Of the sons of the rKohathites were Heman the singer, the son of Joel, the son of Samuel,

34the son of Elkanah, the son of Jeroham, the son of 15Eliel, the son of 16Toah,

35the son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai,

36the son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah,

37the son of Tahath, the son of Assir, the son of sEbiasaph, the son of Korah,

38the son of Izhar, the son of Kohath, the son of Levi, the son of Israel.

39And his brother tAsaph, who stood at his right hand, was Asaph the son of Berachiah, the son of Shimea,

40the son of Michael, the son of Baaseiah, the son of Malchijah,

41the son of uEthni, the son of Zerah, the son of Adaiah,

42the son of Ethan, the son of Zimmah, the son of Shimei,

43the son of Jahath, the son of Gershon, the son of Levi.

44Their brethren, the sons of Merari, on the left hand, were 17Ethan the son of 18Kishi, the son of Abdi, the son of Malluch,

45the son of Hashabiah, the son of Amaziah, the son of Hilkiah,

46the son of Amzi, the son of Bani, the son of Shamer,

47the son of Mahli, the son of Mushi, the son of Merari, the son of Levi.

48And their brethren, the Levites, were appointed to every vkind of service of the tabernacle of the house of God.

The Family of Aaron

49wBut Aaron and his sons offered sacrifices xon the altar of burnt offering and yon the altar of incense, for all the work of the Most Holy Place, and to make atonement for Israel, according to all that Moses the servant of God had commanded.

50Now these are the zsons of Aaron: Eleazar his son, Phinehas his son, Abishua his son,

51Bukki his son, Uzzi his son, Zerahiah his son,

52Meraioth his son, Amariah his son, Ahitub his son,

53Zadok his son, and Ahimaaz his son.

Dwelling Places of the Levites

(Josh. 21:1–42)

54aNow these are their dwelling places throughout their settlements in their territory, for they were given by lot to the sons of Aaron, of the family of the Kohathites:

55bThey gave them Hebron in the land of Judah, with its surrounding 19common-lands.

56cBut the fields of the city and its villages they gave to Caleb the son of Jephunneh.

57And dto the sons of Aaron they gave one of the cities of refuge, Hebron; also Libnah with its common-lands, Jattir, Eshtemoa with its common-lands,

5820Hilen with its common-lands, Debir with its common-lands,

5921Ashan with its common-lands, and Beth Shemesh with its common-lands.

60And from the tribe of Benjamin: Geba with its common-lands, 22Alemeth with its common-lands, and Anathoth with its common-lands. All their cities among their families were thirteen.

61eTo the rest of the family of the tribe of the Kohathites they gave fby lot ten cities from half the tribe of Manasseh.

62And to the sons of Gershon, throughout their families, they gave thirteen cities from the tribe of Issachar, from the tribe of Asher, from the tribe of Naphtali, and from the tribe of Manasseh in Bashan.

63To the sons of Merari, throughout their families, they gave gtwelve cities from the tribe of Reuben, from the tribe of Gad, and from the tribe of Zebulun.

64So the children of Israel gave these cities with their 23common-lands to the Levites.

65And they gave by lot from the tribe of the children of Judah, from the tribe of the children of Simeon, and from the tribe of the children of Benjamin these cities which are called by their names.

66Now hsome of the families of the sons of Kohath were given cities as their territory from the tribe of Ephraim.

67iAnd they gave them one of the cities of refuge, Shechem with its common-lands, in the mountains of Ephraim, also Gezer with its common-lands,

68jJokmeam with its common-lands, Beth Horon with its common-lands,

69Aijalon with its common-lands, and Gath Rimmon with its common-lands.

70And from the half-tribe of Manasseh: Aner with its common-lands and Bileam with its common-lands, for the rest of the family of the sons of Kohath.

71From the family of the half-tribe of Manasseh the sons of Gershon were given Golan in Bashan with its common-lands and 24Ashtaroth with its common-lands.

72And from the tribe of Issachar: 25Kedesh with its common-lands, Daberath with its common-lands,

73Ramoth with its common-lands, and Anem with its common-lands.

74And from the tribe of Asher: Mashal with its common-lands, Abdon with its common-lands,

75Hukok with its common-lands, and Rehob with its common-lands.

76And from the tribe of Naphtali: Kedesh in Galilee with its common-lands, Hammon with its common-lands, and Kirjathaim with its common-lands.

77From the tribe of Zebulun the rest of the children of Merari were given 26Rimmon with its common-lands and Tabor with its common-lands.

78And on the other side of the Jordan, across from Jericho, on the east side of the Jordan, they were given from the tribe of Reuben: Bezer in the wilderness with its common-lands, Jahzah with its common-lands,

79Kedemoth with its common-lands, and Mephaath with its common-lands.

80And from the tribe of Gad: Ramoth in Gilead with its common-lands, Mahanaim with its common-lands,

81Heshbon with its common-lands, and Jazer with its common-lands.

1 Chronicles 7

The Family of Issachar

(Gen. 46:13)

1The sons of Issachar were aTola, 1Puah, 2Jashub, and Shimron—four in all.

2The sons of Tola were Uzzi, Rephaiah, Jeriel, Jahmai, Jibsam, and Shemuel, heads of their father’s house. The sons of Tola were mighty men of valor in their generations; btheir number in the days of David was twenty-two thousand six hundred.

3The son of Uzzi was Izrahiah, and the sons of Izrahiah were Michael, Obadiah, Joel, and Ishiah. All five of them were chief men.

4And with them, by their generations, according to their fathers’ houses, were thirty-six thousand troops ready for war; for they had many wives and sons.

5Now their brethren among all the families of Issachar were mighty men of valor, listed by their genealogies, eighty-seven thousand in all.

The Family of Benjamin

(Gen. 46:21)

6The sons of cBenjamin were Bela, Becher, and Jediael—three in all.

7The sons of Bela were Ezbon, Uzzi, Uzziel, Jerimoth, and Iri—five in all. They were heads of their fathers’ houses, and they were listed by their genealogies, twenty-two thousand and thirty-four mighty men of valor.

8The sons of Becher were Zemirah, Joash, Eliezer, Elioenai, Omri, Jerimoth, Abijah, Anathoth, and Alemeth. All these are the sons of Becher.

9And they were recorded by genealogy according to their generations, heads of their fathers’ houses, twenty thousand two hundred mighty men of valor.

10The son of Jediael was Bilhan, and the sons of Bilhan were Jeush, Benjamin, Ehud, Chenaanah, Zethan, Tharshish, and Ahishahar.

11All these sons of Jediael were heads of their fathers’ houses; there were seventeen thousand two hundred mighty men of valor fit to go out for war and battle.

123Shuppim and 4Huppim were the sons of 5Ir, and Hushim was the son of 6Aher.

The Family of Naphtali

(Gen. 46:24)

13The dsons of Naphtali were 7Jahziel, Guni, Jezer, and 8Shallum, the sons of Bilhah.

The Family of Manasseh (West)

14The edescendants of Manasseh: his Syrian concubine bore him fMachir the father of Gilead, the father of Asriel.

15Machir took as his wife the sister of 9Huppim and 10Shuppim, whose name was Maachah. The name of Gilead’s 11grandson was gZelophehad, but Zelophehad begot only daughters.

16(Maachah the wife of Machir bore a son, and she called his name Peresh. The name of his brother was Sheresh, and his sons were Ulam and Rakem.

17The son of Ulam was hBedan.) These were the descendants of Gilead the son of Machir, the son of Manasseh.

18His sister Hammoleketh bore Ishhod, 12Abiezer, and Mahlah.

19And the sons of Shemida were Ahian, Shechem, Likhi, and Aniam.

The Family of Ephraim

20iThe sons of Ephraim were Shuthelah, Bered his son, Tahath his son, Eladah his son, Tahath his son,

21Zabad his son, Shuthelah his son, and Ezer and Elead. The men of Gath who were born in that land killed them because they came down to take away their cattle.

22Then Ephraim their father mourned many days, and his brethren came to comfort him.

23And when he went in to his wife, she conceived and bore a son; and he called his name 13Beriah, because tragedy had come upon his house.

24Now his daughter was Sheerah, who built Lower and Upper jBeth Horon and Uzzen Sheerah;

25and Rephah was his son, as well as Resheph, and Telah his son, Tahan his son,

26Laadan his son, Ammihud his son, kElishama his son,

2714Nun his son, and lJoshua his son.

28Now their mpossessions and dwelling places were Bethel and its towns: to the east 15Naaran, to the west Gezer and its towns, and Shechem and its towns, as far as 16Ayyah and its towns;

29and by the borders of the children of nManasseh were Beth Shean and its towns, Taanach and its towns, oMegiddo and its towns, Dor and its towns. In these dwelt the children of Joseph, the son of Israel.

The Family of Asher

(Gen. 46:17)

30pThe sons of Asher were Imnah, Ishvah, Ishvi, Beriah, and their sister Serah.

31The sons of Beriah were Heber and Malchiel, who was the father of 17Birzaith.

32And Heber begot Japhlet, 18Shomer, 19Hotham, and their sister Shua.

33The sons of Japhlet were Pasach, Bimhal, and Ashvath. These were the children of Japhlet.

34The sons of qShemer were Ahi, Rohgah, Jehubbah, and Aram.

35And the sons of his brother Helem were Zophah, Imna, Shelesh, and Amal.

36The sons of Zophah were Suah, Harnepher, Shual, Beri, Imrah,

37Bezer, Hod, Shamma, Shilshah, 20Jithran, and Beera.

38The sons of Jether were Jephunneh, Pispah, and Ara.

39The sons of Ulla were Arah, Haniel, and Rizia.

40All these were the children of Asher, heads of their fathers’ houses, choice men, mighty men of valor, chief leaders. And they were recorded by genealogies among the army fit for battle; their number was twenty-six thousand.

1 Chronicles 8

The Family Tree of King Saul of Benjamin

(Gen. 46:21)

1Now Benjamin begot aBela his firstborn, Ashbel the second, 1Aharah the third,

2Nohah the fourth, and Rapha the fifth.

3The sons of Bela were 2Addar, Gera, Abihud,

4Abishua, Naaman, Ahoah,

5Gera, 3Shephuphan, and Huram.

6These are the sons of Ehud, who were the heads of the fathers’ houses of the inhabitants of bGeba, and who forced them to move to cManahath:

7Naaman, Ahijah, and Gera who forced them to move. He begot Uzza and Ahihud.

8Also Shaharaim had children in the country of Moab, after he had sent away Hushim and Baara his wives.

9By Hodesh his wife he begot Jobab, Zibia, Mesha, Malcam,

10Jeuz, Sachiah, and Mirmah. These were his sons, heads of their fathers’ houses.

11And by Hushim he begot Abitub and Elpaal.

12The sons of Elpaal were Eber, Misham, and Shemed, who built Ono and Lod with its towns;

13and Beriah and dShema, who were heads of their fathers’ houses of the inhabitants of Aijalon, who drove out the inhabitants of Gath.

14Ahio, Shashak, Jeremoth,

15Zebadiah, Arad, Eder,

16Michael, Ispah, and Joha were the sons of Beriah.

17Zebadiah, Meshullam, Hizki, Heber,

18Ishmerai, Jizliah, and Jobab were the sons of Elpaal.

19Jakim, Zichri, Zabdi,

20Elienai, Zillethai, Eliel,

21Adaiah, Beraiah, and Shimrath were the sons of 4Shimei.

22Ishpan, Eber, Eliel,

23Abdon, Zichri, Hanan,

24Hananiah, Elam, Antothijah,

25Iphdeiah, and Penuel were the sons of Shashak.

26Shamsherai, Shehariah, Athaliah,

27Jaareshiah, Elijah, and Zichri were the sons of Jeroham.

28These were heads of the fathers’ houses by their generations, chief men. These dwelt in Jerusalem.

29Now 5the father of Gibeon, whose ewife’s name was Maacah, dwelt at Gibeon.

30And his firstborn son was Abdon, then Zur, Kish, Baal, Nadab,

31Gedor, Ahio, 6Zecher,

32and Mikloth, who begot 7Shimeah. They also dwelt 8alongside their 9relatives in Jerusalem, with their brethren.

33fNer10 begot Kish, Kish begot Saul, and Saul begot Jonathan, Malchishua, 11Abinadab, and 12Esh-Baal.

34The son of Jonathan was 13Merib-Baal, and Merib-Baal begot gMicah.

35The sons of Micah were Pithon, Melech, 14Tarea, and Ahaz.

36And Ahaz begot 15Jehoaddah; Jehoaddah begot Alemeth, Azmaveth, and Zimri; and Zimri begot Moza.

37Moza begot Binea, 16Raphah his son, Eleasah his son, and Azel his son.

38Azel had six sons whose names were these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

39And the sons of Eshek his brother were Ulam his firstborn, Jeush the second, and Eliphelet the third.

40The sons of Ulam were mighty men of valor—archers. They had many sons and grandsons, one hundred and fifty in all. These were all sons of Benjamin.

1 Chronicles 9

Priests and Levites in Jerusalem

1So aall Israel was 1recorded by genealogies, and indeed, they were inscribed in the book of the kings of Israel. But Judah was carried away captive to Babylon because of their unfaithfulness.

2bAnd the first inhabitants who dwelt in their possessions in their cities were Israelites, priests, Levites, and cthe Nethinim.

Dwellers in Jerusalem

3Now in dJerusalem the children of Judah dwelt, and some of the children of Benjamin, and of the children of Ephraim and Manasseh:

4Uthai the son of Ammihud, the son of Omri, the son of Imri, the son of Bani, of the descendants of Perez, the son of Judah.

5Of the Shilonites: Asaiah the firstborn and his sons.

6Of the sons of Zerah: Jeuel, and their brethren—six hundred and ninety.

7Of the sons of Benjamin: Sallu the son of Meshullam, the son of Hodaviah, the son of Hassenuah;

8Ibneiah the son of Jeroham; Elah the son of Uzzi, the son of Michri; Meshullam the son of Shephatiah, the son of Reuel, the son of Ibnijah;

9and their brethren, according to their generations—nine hundred and fifty-six. All these men were heads of a father’s house in their fathers’ houses.

The Priests at Jerusalem

10eOf the priests: Jedaiah, Jehoiarib, and Jachin;

112Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the fofficer over the house of God;

12Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah; Maasai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer;

13and their brethren, heads of their fathers’ houses—one thousand seven hundred and sixty. They were 3very able men for the work of the service of the house of God.

The Levites at Jerusalem

14Of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari;

15Bakbakkar, Heresh, Galal, and Mattaniah the son of Micah, the son of gZichri, the son of Asaph;

16hObadiah the son of iShemaiah, the son of Galal, the son of Jeduthun; and Berechiah the son of Asa, the son of Elkanah, who lived in the villages of the Netophathites.

The Levite Gatekeepers

17And the gatekeepers were Shallum, Akkub, Talmon, Ahiman, and their brethren. Shallum was the chief.

18Until then they had been gatekeepers for the camps of the children of Levi at the King’s Gate on the east.

19Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, from his father’s house, the Korahites, were in charge of the work of the service, 4gatekeepers of the tabernacle. Their fathers had been keepers of the entrance to the camp of the LORD.

20And jPhinehas the son of Eleazar had been the officer over them in time past; the LORD was with him.

21kZechariah the son of Meshelemiah was 5keeper of the door of the tabernacle of meeting.

22All those chosen as gatekeepers were two hundred and twelve. lThey were recorded by their genealogy, in their villages. David and Samuel mthe seer had appointed them to their trusted office.

23So they and their children were in charge of the gates of the house of the LORD, the house of the tabernacle, by assignment.

24The gatekeepers were assigned to the four directions: the east, west, north, and south.

25And their brethren in their villages had to come with them from time to time nfor seven days.

26For in this trusted office were four chief gatekeepers; they were Levites. And they had charge over the chambers and treasuries of the house of God.

27And they lodged all around the house of God because 6they had the oresponsibility, and they were in charge of opening it every morning.

Other Levite Responsibilities

28Now some of them were in charge of the serving vessels, for they brought them in and took them out by count.

29Some of them were appointed over the furnishings and over all the implements of the sanctuary, and over the pfine flour and the wine and the oil and the incense and the spices.

30And some of the sons of the priests made qthe ointment of the spices.

31Mattithiah of the Levites, the firstborn of Shallum the Korahite, had the trusted office rover the things that were baked in the pans.

32And some of their brethren of the sons of the Kohathites swere in charge of preparing the showbread for every Sabbath.

33These are tthe singers, heads of the fathers’ houses of the Levites, who lodged in the chambers, and were free from other duties; for they were employed in that work day and night.

34These heads of the fathers’ houses of the Levites were heads throughout their generations. They dwelt at Jerusalem.

The Family of King Saul

35Jeiel the father of Gibeon, whose wife’s name was uMaacah, dwelt at Gibeon.

36His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,

37Gedor, Ahio, 7Zechariah, and Mikloth.

38And Mikloth begot 8Shimeam. They also dwelt alongside their relatives in Jerusalem, with their brethren.

39vNer begot Kish, Kish begot Saul, and Saul begot Jonathan, Malchishua, Abinadab, and Esh-Baal.

40The son of Jonathan was Merib-Baal, and Merib-Baal begot Micah.

41The sons of Micah were Pithon, Melech, 9Tahrea, wand10 Ahaz.

42And Ahaz begot 11Jarah; Jarah begot Alemeth, Azmaveth, and Zimri; and Zimri begot Moza;

43Moza begot Binea, 12Rephaiah his son, Eleasah his son, and Azel his son.

44And Azel had six sons whose names were these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan; these were the sons of Azel.

1 Chronicles 10

Tragic End of Saul and His Sons

(1 Sam. 31:1–13)

1Now athe Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell slain on Mount Gilboa.

2Then the Philistines followed hard after Saul and his sons. And the Philistines killed Jonathan, 1Abinadab, and Malchishua, Saul’s sons.

3The battle became fierce against Saul. The archers hit him, and he was wounded by the archers.

4Then Saul said to his armorbearer, “Draw your sword, and thrust me through with it, lest these uncircumcised men come and abuse me.” But his armorbearer would not, for he was greatly afraid. Therefore Saul took a sword and fell on it.

5And when his armorbearer saw that Saul was dead, he also fell on his sword and died.

6So Saul and his three sons died, and all his house died together.

7And when all the men of Israel who were in the valley saw that they had fled and that Saul and his sons were dead, they forsook their cities and fled; then the Philistines came and dwelt in them.

8So it happened the next day, when the Philistines came to 2strip the slain, that they found Saul and his sons fallen on Mount Gilboa.

9And they stripped him and took his head and his armor, and sent word throughout the land of the Philistines to proclaim the news in the temple of their idols and among the people.

10bThen they put his armor in the 3temple of their gods, and fastened his head in the temple of Dagon.

11And when all Jabesh Gilead heard all that the Philistines had done to Saul,

12all the cvaliant men arose and took the body of Saul and the bodies of his sons; and they brought them to dJabesh, and buried their bones under the tamarisk tree at Jabesh, and fasted seven days.

13So Saul died for his unfaithfulness which he had 4committed against the LORD, ebecause he did not keep the word of the LORD, and also because fhe consulted a medium for guidance.

14But he did not inquire of the LORD; therefore He killed him, and gturned the kingdom over to David the son of Jesse.

1 Chronicles 11

David Made King over All Israel

(2 Sam. 5:1–3)

1Then aall Israel came together to David at Hebron, saying, “Indeed we are your bone and your flesh.

2“Also, in time past, even when Saul was king, you were the one who led Israel out and brought them in; and the LORD your bGod said to you, ‘You shall cshepherd My people Israel, and be ruler over My people Israel.’ ”

3Therefore all the elders of Israel came to the king at Hebron, and David made a covenant with them at Hebron before the LORD. And dthey anointed David king over Israel, according to the word of the LORD 1by eSamuel.

The City of David

(2 Sam. 5:6–10)

4And David and all Israel fwent to Jerusalem, which is Jebus, gwhere the Jebusites were, the inhabitants of the land.

5But the inhabitants of Jebus said to David, “You shall not come in here!” Nevertheless David took the stronghold of Zion (that is, the City of David).

6Now David said, “Whoever attacks the Jebusites first shall be 2chief and captain.” And Joab the son of Zeruiah went up first, and became chief.

7Then David dwelt in the stronghold; therefore they called it 3the City of David.

8And he built the city around it, from 4the Millo to the surrounding area. Joab 5repaired the rest of the city.

9So David hwent on and became great, and the LORD of hosts was with ihim.

The Mighty Men of David

(2 Sam. 23:8–39)

10Now jthese were the heads of the mighty men whom David had, who strengthened themselves with him in his kingdom, with all Israel, to make him king, according to kthe word of the LORD concerning Israel.

11And this is the number of the mighty men whom David had: lJashobeam the son of a Hachmonite, mchief of 6the captains; he had lifted up his spear against three hundred, killed by him at one time.

12After him was Eleazar the son of nDodo, the Ahohite, who was one of the three mighty men.

13He was with David at 7Pasdammim. Now there the Philistines were gathered for battle, and there was a piece of ground full of barley. So the people fled from the Philistines.

14But they 8stationed themselves in the middle of that field, defended it, and killed the Philistines. So the LORD brought about a great victory.

15Now three of the thirty chief men owent down to the rock to David, into the cave of Adullam; and the army of the Philistines encamped pin the Valley of 9Rephaim.

16David was then in the stronghold, and the garrison of the Philistines was then in Bethlehem.

17And David said with longing, “Oh, that someone would give me a drink of water from the well of Bethlehem, which is by the gate!”

18So the three broke through the camp of the Philistines, drew water from the well of Bethlehem that was by the gate, and took it and brought it to David. Nevertheless David would not drink it, but poured it out to the LORD.

19And he said, “Far be it from me, O my God, that I should do this! Shall I drink the blood of these men who have put their lives in jeopardy? For at the risk of their lives they brought it.” Therefore he would not drink it. These things were done by the three mighty men.

20qAbishai the brother of Joab was chief of another 10three. He had lifted up his spear against three hundred men, killed them, and won a name among these three.

21rOf the three he was more honored than the other two men. Therefore he became their captain. However he did not attain to the first three.

22Benaiah was the son of Jehoiada, the son of a valiant man from Kabzeel, who 11had done many deeds. sHe had killed two lion-like heroes of Moab. He also had gone down and killed a lion in the midst of a pit on a snowy day.

23And he killed an Egyptian, a man of great height, 12five cubits tall. In the Egyptian’s hand there was a spear like a weaver’s beam; and he went down to him with a staff, wrested the spear out of the Egyptian’s hand, and killed him with his own spear.

24These things Benaiah the son of Jehoiada did, and won a name among three mighty men.

25Indeed he was more honored than the thirty, but he did not attain to the first three. And David appointed him over his guard.

26Also the mighty warriors were tAsahel the brother of Joab, Elhanan the son of Dodo of Bethlehem,

2713Shammoth the Harorite, uHelez the 14Pelonite,

28vIra the son of Ikkesh the Tekoite, wAbiezer the Anathothite,

2915Sibbechai the Hushathite, 16Ilai the Ahohite,

30xMaharai the Netophathite, 17Heled the son of Baanah the Netophathite,

3118Ithai the son of Ribai of Gibeah, of the sons of Benjamin, yBenaiah the Pirathonite,

3219Hurai of the brooks of Gaash, 20Abiel the Arbathite,

33Azmaveth the 21Baharumite, Eliahba the Shaalbonite,

34the sons of 22Hashem the Gizonite, Jonathan the son of Shageh the Hararite,

35Ahiam the son of 23Sacar the Hararite, 24Eliphal the son of 25Ur,

36Hepher the Mecherathite, Ahijah the Pelonite,

3726Hezro the Carmelite, 27Naarai the son of Ezbai,

38Joel the brother of Nathan, Mibhar the son of Hagri,

39Zelek the Ammonite, Naharai the 28Berothite (the armorbearer of Joab the son of Zeruiah),

40Ira the Ithrite, Gareb the Ithrite,

41zUriah the Hittite, 29Zabad the son of Ahlai,

42Adina the son of Shiza the Reubenite (a chief of the Reubenites) and thirty with him,

43Hanan the son of Maachah, Joshaphat the Mithnite,

44Uzzia the Ashterathite, Shama and Jeiel the sons of Hotham the Aroerite,

45Jediael the son of Shimri, and Joha his brother, the Tizite,

46Eliel the Mahavite, Jeribai and Joshaviah the sons of Elnaam, Ithmah the Moabite,

47Eliel, Obed, and Jaasiel the Mezobaite.

1 Chronicles 12

The Growth of David’s Army

(1 Sam. 22:1, 2)

1Now athese were the men who came to David at bZiklag while he was still a fugitive from Saul the son of Kish; and they were among the mighty men, helpers in the war,

2armed with bows, using both the right hand and cthe left in hurling stones and shooting arrows with the bow. They were of Benjamin, Saul’s brethren.

3The chief was Ahiezer, then Joash, the sons of 1Shemaah the Gibeathite; Jeziel and Pelet the sons of Azmaveth; Berachah, and Jehu the Anathothite;

4Ishmaiah the Gibeonite, a mighty man among the thirty, and over the thirty; Jeremiah, Jahaziel, Johanan, and Jozabad the Gederathite;

5Eluzai, Jerimoth, Bealiah, Shemariah, and Shephatiah the Haruphite;

6Elkanah, Jisshiah, Azarel, Joezer, and Jashobeam, the Korahites;

7and Joelah and Zebadiah the sons of Jeroham of Gedor.

8Some Gadites 2joined David at the stronghold in the wilderness, mighty men of valor, men trained for battle, who could handle shield and spear, whose faces were like the faces of lions, and were das swift as gazelles on the mountains:

9Ezer the first, Obadiah the second, Eliab the third,

10Mishmannah the fourth, Jeremiah the fifth,

11Attai the sixth, Eliel the seventh,

12Johanan the eighth, Elzabad the ninth,

13Jeremiah the tenth, and Machbanai the eleventh.

14These were from the sons of Gad, captains of the army; the least was over a hundred, and the greatest was over a ethousand.

15These are the ones who crossed the Jordan in the first month, when it had overflowed all its fbanks; and they put to flight all those in the valleys, to the east and to the west.

16Then some of the sons of Benjamin and Judah came to David at the stronghold.

17And David went out 3to meet them, and answered and said to them, “If you have come peaceably to me to help me, my heart will be united with you; but if to betray me to my enemies, since there is no 4wrong in my hands, may the God of our fathers look and bring judgment.”

18Then the Spirit 5came upon gAmasai, chief of the captains, and he said:

“We are yours, O David;

We are on your side, O son of Jesse!

Peace, peace to you,

And peace to your helpers!

For your God helps you.”

So David received them, and made them captains of the troop.

19And some from Manasseh defected to David hwhen he was going with the Philistines to battle against Saul; but they did not help them, for the lords of the Philistines sent him away by agreement, saying, i“He may defect to his master Saul and endanger our heads.”

20When he went to Ziklag, those of Manasseh who defected to him were Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, captains of the thousands who were from Manasseh.

21And they helped David against jthe bands of raiders, for they were all mighty men of valor, and they were captains in the army.

22For at that time they came to David day by day to help him, until it was a great army, klike the army of God.

David’s Army at Hebron

23Now these were the numbers of the 6divisions that were equipped for war, and lcame to David at mHebron to nturn over the kingdom of Saul to him, oaccording to the word of the LORD:

24of the sons of Judah bearing shield and spear, six thousand eight hundred 7armed for war;

25of the sons of Simeon, mighty men of valor fit for war, seven thousand one hundred;

26of the sons of Levi four thousand six hundred;

27Jehoiada, the leader of the Aaronites, and with him three thousand seven hundred;

28pZadok, a young man, a valiant warrior, and from his father’s house twenty-two captains;

29of the sons of Benjamin, relatives of Saul, three thousand (until then qthe greatest part of them had remained loyal to the house of Saul);

30of the sons of Ephraim twenty thousand eight hundred, mighty men of valor, 8famous men throughout their father’s house;

31of the half-tribe of Manasseh eighteen thousand, who were designated by name to come and make David king;

32of the sons of Issachar rwho had understanding of the times, to know what Israel ought to do, their chiefs were two hundred; and all their brethren were at their command;

33of Zebulun there were fifty thousand who went out to battle, expert in war with all weapons of war, sstouthearted men who could keep ranks;

34of Naphtali one thousand captains, and with them thirty-seven thousand with shield and spear;

35of the Danites who could keep battle formation, twenty-eight thousand six hundred;

36of Asher, those who could go out to war, able to keep battle formation, forty thousand;

37of the Reubenites and the Gadites and the half-tribe of Manasseh, from the other side of the Jordan, one hundred and twenty thousand armed for battle with every kind of weapon of war.

38All these men of war, who could keep ranks, came to Hebron with a loyal heart, to make David king over all Israel; and all the rest of Israel were of tone mind to make David king.

39And they were there with David three days, eating and drinking, for their brethren had prepared for them.

40Moreover those who were near to them, from as far away as Issachar and Zebulun and Naphtali, were bringing food on donkeys and camels, on mules and oxen—provisions of flour and cakes of figs and cakes of raisins, wine and oil and oxen and sheep abundantly, for there was joy in Israel.

1 Chronicles 13

The Ark Brought from Kirjath Jearim

(2 Sam. 6:1–11)

1Then David consulted with the acaptains of thousands and hundreds, and with every leader.

2And David said to all the assembly of Israel, “If it seems good to you, and if it is of the LORD our God, let us send out to our brethren everywhere who are bleft in all the land of Israel, and with them to the priests and Levites who are in their cities and their common-lands, that they may gather together to us;

3“and let us bring the ark of our God back to us, cfor we have not inquired at it since the days of Saul.”

4Then all the assembly said that they would do so, for the thing was right in the eyes of all the people.

5So dDavid gathered all Israel together, from eShihor in Egypt to as far as the entrance of Hamath, to bring the ark of God ffrom Kirjath Jearim.

6And David and all Israel went up to gBaalah,1 to Kirjath Jearim, which belonged to Judah, to bring up from there the ark of God the LORD, hwho dwells between the cherubim, where His name is proclaimed.

7So they 2carried the ark of God ion a new cart jfrom the house of Abinadab, and Uzza and Ahio drove the cart.

8Then kDavid and all Israel played music before God with all their might, with 3singing, on harps, on stringed instruments, on tambourines, on cymbals, and with trumpets.

9And when they came to 4Chidon’s threshing floor, Uzza put out his hand to hold the ark, for the oxen 5stumbled.

10Then the anger of the LORD was aroused against Uzza, and He struck him lbecause he put his hand to the ark; and he mdied there before God.

11And David became angry because of the LORD’s outbreak against Uzza; therefore that place is called 6Perez Uzza to this day.

12David was afraid of God that day, saying, “How can I bring the ark of God to me?”

13So David would not move the ark with him into the City of David, but took it aside into the house of Obed-Edom the Gittite.

14nThe ark of God remained with the family of Obed-Edom in his house three months. And the LORD blessed othe house of Obed-Edom and all that he had.

1 Chronicles 14

David Established at Jerusalem

(2 Sam. 5:11–16)

1Now aHiram king of Tyre sent messengers to David, and cedar trees, with masons and carpenters, to build him a house.

2So David knew that the LORD had established him as king over Israel, for his kingdom was bhighly exalted for the sake of His people Israel.

3Then David took more wives in Jerusalem, and David begot more sons and daughters.

4And cthese are the names of his children whom he had in Jerusalem: 1Shammua, Shobab, Nathan, Solomon,

5Ibhar, 2Elishua, 3Elpelet,

6Nogah, Nepheg, Japhia,

7Elishama, 4Beeliada, and Eliphelet.

The Philistines Defeated

(2 Sam. 5:17–25)

8Now when the Philistines heard that dDavid had been anointed king over all Israel, all the Philistines went up to search for David. And David heard of it and went out against them.

9Then the Philistines went and made a raid eon the Valley of 5Rephaim.

10And David finquired of God, saying, “Shall I go up against the Philistines? Will You deliver them into my hand?” The LORD said to him, “Go up, for I will deliver them into your hand.” The Davidic Covenant in Chronicles

11So they went up to Baal Perazim, and David defeated them there. Then David said, “God has broken through my enemies by my hand like a breakthrough of water.” Therefore they called the name of that place 6Baal Perazim.

12And when they left their gods there, David gave a commandment, and they were burned with fire.

13gThen the Philistines once again made a raid on the valley.

14Therefore David inquired again of God, and God said to him, “You shall not go up after them; circle around them, hand come upon them in front of the mulberry trees.

15“And it shall be, when you hear a sound of marching in the tops of the mulberry trees, then you shall go out to battle, for God has gone out before you to strike the camp of the Philistines.”

16So David did as God commanded him, and they drove back the army of the Philistines from 7Gibeon as far as Gezer.

17Then ithe fame of David went out into all lands, and the LORD jbrought the fear of him upon all nations.

1 Chronicles 15

The Ark Brought to Jerusalem

(2 Sam. 6:12–16)

1David built houses for himself in the City of David; and he prepared a place for the ark of God, aand pitched a tent for it.

2Then David said, “No one may carry the bark of God but the Levites, for cthe LORD has chosen them to carry the ark of God and to minister before Him forever.”

3And David dgathered all Israel together at Jerusalem, to bring up the ark of the LORD to its place, which he had prepared for it.

4Then David assembled the children of Aaron and the Levites:

5of the sons of Kohath, Uriel the chief, and one hundred and twenty of his 1brethren;

6of the sons of Merari, Asaiah the chief, and two hundred and twenty of his brethren;

7of the sons of Gershom, Joel the chief, and one hundred and thirty of his brethren;

8of the sons of eElizaphan, Shemaiah the chief, and two hundred of his brethren;

9of the sons of fHebron, Eliel the chief, and eighty of his brethren;

10of the sons of Uzziel, Amminadab the chief, and one hundred and twelve of his brethren.

11And David called for gZadok and hAbiathar the priests, and for the Levites: for Uriel, Asaiah, Joel, Shemaiah, Eliel, and Amminadab.

12He said to them, “You are the heads of the fathers’ houses of the Levites; 2sanctify yourselves, you and your brethren, that you may bring up the ark of the LORD God of Israel to the place I have prepared for it.

13“For ibecause you did not do it the first time, jthe LORD our God broke out against us, because we did not consult Him 3about the proper order.”

14So the priests and the Levites 4sanctified themselves to bring up the ark of the LORD God of Israel.

15And the children of the Levites bore the ark of God on their shoulders, by its poles, as kMoses had commanded according to the word of the LORD.

16Then David spoke to the leaders of the Levites to appoint their brethren to be the singers accompanied by instruments of music, stringed instruments, harps, and cymbals, by raising the voice with resounding joy.

17So the Levites appointed lHeman the son of Joel; and of his brethren, mAsaph the son of Berechiah; and of their brethren, the sons of Merari, nEthan the son of Kushaiah;

18and with them their brethren of the second rank: Zechariah, 5Ben, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Elipheleh, Mikneiah, Obed-Edom, and Jeiel, the gatekeepers;

19the singers, Heman, Asaph, and Ethan, were to sound the cymbals of bronze;

20Zechariah, 6Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah, with strings according to oAlamoth;

21Mattithiah, Elipheleh, Mikneiah, Obed-Edom, Jeiel, and Azaziah, to direct with harps on the pSheminith;

22Chenaniah, leader of the Levites, was instructor in charge of the music, because he was skillful;

23Berechiah and Elkanah were doorkeepers for the ark;

24Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, qwere to blow the trumpets before the ark of God; and rObed-Edom and Jehiah, doorkeepers for the ark.

25So sDavid, the elders of Israel, and the captains over thousands went to bring up the ark of the covenant of the LORD from the house of Obed-Edom with joy.

26And so it was, when God helped the Levites who bore the ark of the covenant of the LORD, that they offered seven bulls and seven rams.

27David was clothed with a robe of fine tlinen, as were all the Levites who bore the ark, the singers, and Chenaniah the music master with the singers. David also wore a linen ephod.

28uThus all Israel brought up the ark of the covenant of the LORD with shouting and with the sound of the horn, with trumpets and with cymbals, making music with stringed instruments and harps.

29And it happened, vas the ark of the covenant of the LORD came to the City of David, that Michal, Saul’s daughter, looked through a window and saw King David whirling and playing music; and she despised him in her heart.

1 Chronicles 16

The Ark Placed in the Tabernacle

(2 Sam. 6:17–19)

1So athey brought the ark of God, and set it in the midst of the tabernacle that David had erected for it. Then they offered burnt offerings and peace offerings before God.

2And when David had finished offering the burnt offerings and the peace offerings, bhe blessed the people in the name of the LORD.

3Then he distributed to everyone of Israel, both man and woman, to everyone a loaf of bread, a piece of meat, and a cake of raisins.

4And he appointed some of the Levites to minister before the ark of the LORD, to ccommemorate, to thank, and to praise the LORD God of Israel:

5Asaph the chief, and next to him Zechariah, then dJeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, and Obed-Edom: Jeiel with stringed instruments and harps, but Asaph made music with cymbals;

6Benaiah and Jahaziel the priests regularly blew the trumpets before the ark of the covenant of God.

David’s Song of Thanksgiving

(Ps. 96:1–13; 105:1–15; 106:1, 47, 48)

7On that day eDavid ffirst delivered this psalm into the hand of Asaph and his brethren, to thank the LORD:

8g Oh, give thanks to the LORD!

Call upon His name;

Make known His deeds among the peoples!

9Sing to Him, sing psalms to Him;

Talk of all His wondrous works!

10Glory in His holy name;

Let the hearts of those rejoice who seek the LORD!

11Seek the LORD and His strength;

Seek His face evermore!

12Remember His marvelous works which He has done,

His wonders, and the judgments of His mouth,

13O seed of Israel His servant,

You children of Jacob, His chosen ones!

14He is the LORD our God;

His hjudgments are in all the earth.

15Remember His covenant forever,

The word which He commanded, for a thousand generations,

16The icovenant which He made with Abraham,

And His oath to Isaac,

17And jconfirmed it to kJacob for a statute,

To Israel for an everlasting covenant,

18Saying, “To you I will give the land of Canaan

As the allotment of your inheritance,”

19When you were lfew in number,

Indeed very few, and strangers in it.

20When they went from one nation to another,

And from one kingdom to another people,

21He permitted no man to do them wrong;

Yes, He mrebuked kings for their sakes,

22Saying, n“Do not touch My anointed ones,

And do My prophets no harm.”

23o Sing to the LORD, all the earth;

Proclaim the good news of His salvation from day to day.

24Declare His glory among the nations,

His wonders among all peoples.

25For the LORD is great and greatly to be praised;

He is also to be feared above all gods.

26For all the gods pof the peoples are 1idols,

But the LORD made the heavens.

27Honor and majesty are before Him;

Strength and gladness are in His place.

28Give to the LORD, O families of the peoples,

Give to the LORD glory and strength.

29Give to the LORD the glory due His name;

Bring an offering, and come before Him.

Oh, worship the LORD in the beauty of holiness!

30Tremble before Him, all the earth.

The world also is firmly established,

It shall not be moved.

31Let the heavens rejoice, and let the earth be glad;

And let them say among the nations, “The LORD reigns.”

32Let the sea roar, and all its fullness;

Let the field rejoice, and all that is in it.

33Then the qtrees of the woods shall rejoice before the LORD,

For He is rcoming to judge the earth.

34s Oh, give thanks to the LORD, for He is good!

For His mercy endures forever.

35t And say, “Save us, O God of our salvation;

Gather us together, and deliver us from the Gentiles,

To give thanks to Your holy name,

To triumph in Your praise.”

36u Blessed be the LORD God of Israel

From everlasting to everlasting!

And all vthe people said, “Amen!” and praised the LORD.

Regular Worship Maintained

37So he left wAsaph and his brothers there before the ark of the covenant of the LORD to minister before the ark regularly, as every day’s work xrequired;

38and yObed-Edom with his sixty-eight brethren, including Obed-Edom the son of Jeduthun, and Hosah, to be gatekeepers;

39and Zadok the priest and his brethren the priests, zbefore the tabernacle of the LORD aat the 2high place that was at Gibeon,

40to offer burnt offerings to the LORD on the altar of burnt offering regularly bmorning and evening, and to do according to all that is written in the Law of the LORD which He commanded Israel;

41and with them Heman and Jeduthun and the rest who were chosen, who were designated by name, to give thanks to the LORD, cbecause His mercy endures forever;

42and with them Heman and Jeduthun, to sound aloud with trumpets and cymbals and the musical instruments of God. Now the sons of Jeduthun were gatekeepers.

43dThen all the people departed, every man to his house; and David returned to bless his house.

1 Chronicles 17

God’s Covenant with David

(2 Sam. 7:1–29)

1Now ait came to pass, when David was dwelling in his house, that David said to Nathan the prophet, “See now, I dwell in a house of cedar, but the ark of the covenant of the LORD is under tent curtains.”

2Then Nathan said to David, “Do all that is in your heart, for God is with you.”

3But it happened that night that the word of God came to Nathan, saying,

4“Go and tell My servant David, ‘Thus says the LORD: “You shall bnot build Me a house to dwell in.

5“For I have not dwelt in a house since the time that I brought up Israel, even to this day, but have gone from tent to tent, and from one tabernacle to another.

6“Wherever I have moved about with all Israel, have I ever spoken a word to any of the judges of Israel, whom I commanded to shepherd My people, saying, ‘Why have you not built Me a house of cedar?’ ” ’

7“Now therefore, thus shall you say to My servant David, ‘Thus says the LORD of hosts: “I took you cfrom the sheepfold, from following the sheep, to be 1ruler over My people Israel.

8“And I have been with you wherever you have gone, and have cut off all your enemies from before you, and have 2made you a name like the name of the great men who are on the earth.

9“Moreover I will appoint a place for My people Israel, and will dplant them, that they may dwell in a place of their own and move no more; nor shall the sons of wickedness oppress them anymore, as previously,

10“since the time that I commanded judges to be over My people Israel. Also I will subdue all your enemies. Furthermore I tell you that the LORD will build you a 3house.

11“And it shall be, when your days are efulfilled, when you must 4go to be with your fathers, that I will set up your fseed after you, who will be of your sons; and I will establish his kingdom.

12g“He shall build Me a house, and I will establish his throne forever.

13h“I will be his Father, and he shall be My son; and I will not take My mercy away from him, ias I took it from him who was before you.

14“And jI will establish him in My house and in My kingdom forever; and his throne shall be established forever.” ’ ”

15According to all these words and according to all this vision, so Nathan spoke to David.

16kThen King David went in and sat before the LORD; and he said: “Who am I, O LORD God? And what is my house, that You have brought me this far?

17“And yet this was a small thing in Your sight, O God; and You have also spoken of Your servant’s house for a great while to come, and have regarded me according to the rank of a man of high degree, O LORD God.

18“What more can David say to You for the honor of Your servant? For You know Your servant.

19“O LORD, for Your servant’s sake, and according to Your own heart, You have done all this greatness, in making known all these great things.

20“O LORD, there is none like You, nor is there any God besides You, according to all that we have heard with our ears.

21l“And who is like Your people Israel, the one nation on the earth whom God went to redeem for Himself as a people—to make for Yourself a name by great and awesome deeds, by driving out nations from before Your people whom You redeemed from Egypt?

22“For You have made Your people Israel Your very own people forever; and You, LORD, have become their God.

23“And now, O LORD, the word which You have spoken concerning Your servant and concerning his house, let it be established forever, and do as You have said.

24“So let it be established, that Your name may be magnified forever, saying, ‘The LORD of hosts, the God of Israel, is Israel’s God.’ And let the house of Your servant David be established before You.

25“For You, O my God, 5have revealed to Your servant that You will build him a house. Therefore Your servant has found it in his heart to pray before You.

26“And now, LORD, 6You are God, and have promised this goodness to Your servant.

27“Now You have been pleased to bless the house of Your servant, that it may continue before You forever; for You have blessed it, O LORD, and it shall be blessed forever.”

1 Chronicles 18

David’s Further Conquests

(2 Sam. 8:1–14)

1After this ait came to pass that David 1attacked the Philistines, subdued them, and took Gath and its towns from the hand of the Philistines.

2Then he 2defeated bMoab, and the Moabites became David’s cservants, and brought tribute.

3And dDavid 3defeated 4Hadadezer king of Zobah as far as Hamath, as he went to establish his power by the River Euphrates.

4David took from him one thousand chariots, 5seven thousand horsemen, and twenty thousand foot soldiers. Also David 6hamstrung all the chariot horses, except that he spared enough of them for one hundred chariots.

5When the eSyrians of Damascus came to help Hadadezer king of Zobah, David killed twenty-two thousand of the Syrians.

6Then David put garrisons in Syria of Damascus; and the Syrians became David’s servants, and brought tribute. So the LORD preserved David wherever he went.

7And David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem.

8Also from 7Tibhath and from 8Chun, cities of 9Hadadezer, David brought a large amount of fbronze, with which gSolomon made the bronze 10Sea, the pillars, and the articles of bronze.

9Now when 11Tou king of Hamath heard that David had 12defeated all the army of Hadadezer king of Zobah,

10he sent 13Hadoram his son to King David, to greet him and bless him, because he had fought against Hadadezer and 14defeated him (for Hadadezer had been at war with Tou); and Hadoram brought with him all kinds of harticles of gold, silver, and bronze.

11King David also dedicated these to the LORD, along with the silver and gold that he had brought from all these nations—from Edom, from Moab, from the ipeople of Ammon, from the jPhilistines, and from kAmalek.

12Moreover lAbishai the son of Zeruiah killed meighteen thousand 15Edomites in the Valley of Salt.

13nHe also put garrisons in Edom, and all the Edomites became David’s servants. And the LORD preserved David wherever he went.

David’s Administration

(2 Sam. 8:15–18)

14So David reigned over all Israel, and administered judgment and justice to all his people.

15Joab the son of Zeruiah was over the army; Jehoshaphat the son of Ahilud was recorder;

16Zadok the son of Ahitub and 16Abimelech the son of Abiathar were the priests; 17Shavsha was the scribe;

17oBenaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were 18chief ministers at the king’s side.

1 Chronicles 19

The Ammonites and Syrians Defeated

(2 Sam. 10:1–19)

1Ita happened after this that Nahash the king of the people of Ammon died, and his son reigned in his place.

2Then David said, “I will show kindness to Hanun the son of Nahash, because his father showed kindness to me.” So David sent messengers to comfort him concerning his father. And David’s servants came to Hanun in the land of the people of Ammon to comfort him.

3And the princes of the people of Ammon said to Hanun, 1“Do you think that David really honors your father because he has sent comforters to you? Did his servants not come to you to search and to overthrow and to spy out the land?”

4Therefore Hanun took David’s servants, shaved them, and cut off their garments 2in the middle, at their bbuttocks, and sent them away.

5Then some went and told David about the men; and he sent to meet them, because the men were greatly ashamed. And the king said, “Wait at Jericho until your beards have grown, and then return.”

6When the people of Ammon saw that they had made themselves repulsive to David, Hanun and the people of Ammon sent a thousand talents of silver to hire for themselves chariots and horsemen from 3Mesopotamia, from Syrian Maacah, cand from 4Zobah.

7So they hired for themselves thirty-two thousand chariots, with the king of Maacah and his people, who came and encamped before Medeba. Also the people of Ammon gathered together from their cities, and came to battle.

8Now when David heard of it, he sent Joab and all the army of the mighty men.

9Then the people of Ammon came out and put themselves in battle array before the gate of the city, and the kings who had come were by themselves in the field.

10When Joab saw that the battle line was against him before and behind, he chose some of Israel’s best and put them in battle array against the Syrians.

11And the rest of the people he put under the command of Abishai his brother, and they set themselves in battle array against the people of Ammon.

12Then he said, “If the Syrians are too strong for me, then you shall help me; but if the people of Ammon are too strong for you, then I will help you.

13“Be of good courage, and let us be strong for our people and for the cities of our God. And may the LORD do what is good in His sight.”

14So Joab and the people who were with him drew near for the battle against the Syrians, and they fled before him.

15When the people of Ammon saw that the Syrians were fleeing, they also fled before Abishai his brother, and entered the city. So Joab went to Jerusalem.

16Now when the Syrians saw that they had been defeated by Israel, they sent messengers and brought the Syrians who were beyond 5the River, and 6Shophach the commander of Hadadezer’s army went before them.

17When it was told David, he gathered all Israel, crossed over the Jordan and came upon them, and set up in battle array against them. So when David had set up in battle array against the Syrians, they fought with him.

18Then the Syrians fled before Israel; and David killed 7seven thousand charioteers and forty thousand 8foot soldiers of the Syrians, and killed Shophach the commander of the army.

19And when the servants of Hadadezer saw that they were defeated by Israel, they made peace with David and became his servants. So the Syrians were not willing to help the people of Ammon anymore.

1 Chronicles 20

Rabbah Is Conquered

(2 Sam. 11:1; 12:26–31)

1Ita happened 1in the spring of the year, at the time kings go out to battle, that Joab led out the armed forces and ravaged the country of the people of Ammon, and came and besieged Rabbah. But bDavid stayed at Jerusalem. And cJoab defeated Rabbah and overthrew it.

2Then David dtook their king’s crown from his head, and found it to weigh a talent of gold, and there were precious stones in it. And it was set on David’s head. Also he brought out the 2spoil of the city in great abundance.

3And he brought out the people who were in it, and 3put them to work with saws, with iron picks, and with axes. So David did to all the cities of the people of Ammon. Then David and all the people returned to Jerusalem.

Philistine Giants Destroyed

(2 Sam. 21:15–22)

4Now it happened afterward ethat war broke out at 4Gezer with the Philistines, at which time fSibbechai the Hushathite killed 5Sippai, who was one of the sons of 6the giant. And they were subdued.

5Again there was war with the Philistines, and Elhanan the son of 7Jair killed Lahmi the brother of Goliath the Gittite, the shaft of whose spear was like a weaver’s gbeam.

6Yet again hthere was war at Gath, where there was a man of great stature, with twenty-four fingers and toes, six on each hand and six on each foot; and he also was born to 8the giant.

7So when he defied Israel, Jonathan the son of 9Shimea, David’s brother, killed him.

8These were born to the giant in Gath, and they fell by the hand of David and by the hand of his servants.

1 Chronicles 21

The Census of Israel and Judah

(2 Sam. 24:1–25)

1Now aSatan stood up against Israel, and moved David to 1number Israel.

2So David said to Joab and to the leaders of the people, “Go, number Israel from Beersheba to Dan, band bring the number of them to me that I may know it.”

3And Joab answered, “May the LORD make His people a hundred times more than they are. But, my lord the king, are they not all my lord’s servants? Why then does my lord require this thing? Why should he be a cause of guilt in Israel?”

4Nevertheless the king’s word prevailed against Joab. Therefore Joab departed and went throughout all Israel and came to Jerusalem.

5Then Joab gave the sum of the number of the people to David. All Israel had one million one hundred thousand men who drew the sword, and Judah had four hundred and seventy thousand men who drew the sword.

6cBut he did not count Levi and Benjamin among them, for the king’s 2word was abominable to Joab.

7And 3God was displeased with this thing; therefore He struck Israel.

8So David said to God, d“I have sinned greatly, because I have done this thing; ebut now, I pray, take away the iniquity of Your servant, for I have done very foolishly.”

9Then the LORD spoke to Gad, David’s fseer, saying,

10“Go and tell David, gsaying, ‘Thus says the LORD: “I offer you three things; choose one of them for yourself, that I may do it to you.” ’ ”

11So Gad came to David and said to him, “Thus says the LORD: ‘Choose for yourself,

12h‘either 4three years of famine, or three months to be defeated by your foes with the sword of your enemies overtaking you, or else for three days the sword of the LORD—the plague in the land, with the 5angel of the LORD destroying throughout all the territory of Israel.’ Now consider what answer I should take back to Him who sent me.”

13And David said to Gad, “I am in great distress. Please let me fall into the hand of the LORD, for His imercies are very great; but do not let me fall into the hand of man.”

14So the LORD sent a jplague upon Israel, and seventy thousand men of Israel fell.

15And God sent 6an kangel to Jerusalem to destroy it. As 7he was destroying, the LORD looked and lrelented of the disaster, and said to the angel who was destroying, “It is enough; now restrain 8your hand.” And the angel of the LORD stood by the mthreshing floor of 9Ornan the Jebusite.

16Then David lifted his eyes and nsaw the angel of the LORD standing between earth and heaven, having in his hand a drawn sword stretched out over Jerusalem. So David and the elders, clothed in sackcloth, fell on their faces.

17And David said to God, “Was it not I who commanded the people to be numbered? I am the one who has sinned and done evil indeed; but these osheep, what have they done? Let Your hand, I pray, O LORD my God, be against me and my father’s house, but not against Your people that they should be plagued.”

18Therefore, the pangel of the LORD commanded Gad to say to David that David should go and erect an altar to the LORD on the threshing floor of Ornan the Jebusite.

19So David went up at the word of Gad, which he had spoken in the name of the LORD.

20Now Ornan turned and saw the angel; and his four sons who were with him hid themselves, but Ornan continued threshing wheat.

21So David came to Ornan, and Ornan looked and saw David. And he went out from the threshing floor, and bowed before David with his face to the ground.

22Then David said to Ornan, 10“Grant me the place of this threshing floor, that I may build an altar on it to the LORD. You shall grant it to me at the full price, that the plague may be withdrawn from the people.”

23But Ornan said to David, “Take it to yourself, and let my lord the king do what is good in his eyes. Look, I also give you the oxen for burnt offerings, the threshing implements for wood, and the wheat for the grain offering; I give it all.”

24Then King David said to Ornan, “No, but I will surely buy it for the full price, for I will not take what is yours for the LORD, nor offer burnt offerings with that which costs me nothing.”

25So qDavid gave Ornan six hundred shekels of gold by weight for the place.

26And David built there an altar to the LORD, and offered burnt offerings and peace offerings, and called on the LORD; and rHe answered him from heaven by fire on the altar of burnt offering. Temple Duties

27So the LORD commanded the angel, and he returned his sword to its sheath.

28At that time, when David saw that the LORD had answered him on the threshing floor of Ornan the Jebusite, he sacrificed there.

29sFor the tabernacle of the LORD and the altar of the burnt offering, which Moses had made in the wilderness, were at that time at the high place in tGibeon.

30But David could not go before it to inquire of God, for he was afraid of the sword of the angel of the LORD.

1 Chronicles 22

David Prepares to Build the Temple

1Then David said, a“This is the house of the LORD God, and this is the altar of burnt offering for Israel.”

2So David commanded to gather the baliens who were in the land of Israel; and he appointed masons to ccut hewn stones to build the house of God.

3And David prepared iron in abundance for the nails of the doors of the gates and for the joints, and bronze in abundance dbeyond measure,

4and cedar trees in abundance; for the eSidonians and those from Tyre brought much cedar wood to David.

5Now David said, f“Solomon my son is young and inexperienced, and the house to be built for the LORD must be exceedingly magnificent, famous and glorious throughout all countries. I will now make preparation for it.” So David made abundant preparations before his death.

6Then he called for his son Solomon, and 1charged him to build a house for the LORD God of Israel.

7And David said to Solomon: “My son, as for me, git was in my mind to build a house hto the name of the LORD my God;

8“but the word of the LORD came to me, saying, i‘You have shed much blood and have made great wars; you shall not build a house for My name, because you have shed much blood on the earth in My sight.

9j‘Behold, a son shall be born to you, who shall be a man of rest; and I will give him krest from all his enemies all around. His name shall be 2Solomon, for I will give peace and quietness to Israel in his days.

10l‘He shall build a house for My name, and mhe shall be My son, and I will be his Father; and I will establish the throne of his kingdom over Israel forever.’

11“Now, my son, may nthe LORD be with you; and may you prosper, and build the house of the LORD your God, as He has said to you.

12“Only may the LORD ogive you wisdom and understanding, and give you charge concerning Israel, that you may keep the law of the LORD your God.

13p“Then you will prosper, if you take care to fulfill the statutes and judgments with which the LORD 3charged Moses concerning Israel. qBe strong and of good courage; do not fear nor be dismayed.

14“Indeed I have taken much trouble to prepare for the house of the LORD one hundred thousand talents of gold and one million talents of silver, and bronze and iron rbeyond measure, for it is so abundant. I have prepared timber and stone also, and you may add to them.

15“Moreover there are workmen with you in abundance: woodsmen and stonecutters, and all types of skillful men for every kind of work.

16“Of gold and silver and bronze and iron there is no limit. Arise and begin working, and sthe LORD be with you.”

17David also commanded all the tleaders of Israel to help Solomon his son, saying,

18“Is not the LORD your God with you? uAnd has He not given you rest on every side? For He has given the inhabitants of the land into my hand, and the land is subdued before the LORD and before His people.

19“Now set your heart and your soul to seek the LORD your God. Therefore arise and build the sanctuary of the LORD God, to vbring the ark of the covenant of the LORD and the holy articles of God into the house that is to be built wfor the name of the LORD.”

1 Chronicles 23

The Divisions of the Levites

1So when David was old and full of days, he made his son aSolomon king over Israel.

2And he gathered together all the leaders of Israel, with the priests and the Levites.

3Now the Levites were numbered from the age of bthirty years and above; and the number of individual males was thirty-eight thousand.

4Of these, twenty-four thousand were to clook after the work of the house of the LORD, six thousand were dofficers and judges,

5four thousand were gatekeepers, and four thousand epraised the LORD with musical instruments, f“which I made,” said David, “for giving praise.”

6Also gDavid separated them into 1divisions among the sons of Levi: Gershon, Kohath, and Merari.

7Of the hGershonites: 2Laadan and Shimei.

8The sons of Laadan: the first Jehiel, then Zetham and Joel—three in all.

9The sons of Shimei: Shelomith, Haziel, and Haran—three in all. These were the heads of the fathers’ houses of Laadan.

10And the sons of Shimei: Jahath, 3Zina, Jeush, and Beriah. These were the four sons of Shimei.

11Jahath was the first and Zizah the second. But Jeush and Beriah did not have many sons; therefore they were assigned as one father’s house.

12iThe sons of Kohath: Amram, Izhar, Hebron, and Uzziel—four in all.

13The sons of jAmram: Aaron and Moses; and kAaron was set apart, he and his sons forever, that he should 4sanctify the most holy things, lto burn incense before the LORD, mto minister to Him, and nto give the blessing in His name forever.

14Now othe sons of Moses the man of God were reckoned to the tribe of Levi.

15pThe sons of Moses were 5Gershon and Eliezer.

16Of the sons of Gershon, qShebuel6 was the first.

17Of the descendants of Eliezer, rRehabiah was the first. And Eliezer had no other sons, but the sons of Rehabiah were very many.

18Of the sons of Izhar, sShelomith was the first.

19tOf the sons of Hebron, Jeriah was the first, Amariah the second, Jahaziel the third, and Jekameam the fourth.

20Of the sons of Uzziel, Michah was the first and Jesshiah the second.

21uThe sons of Merari were Mahli and Mushi. The sons of Mahli were Eleazar and vKish.

22And Eleazar died, and whad no sons, but only daughters; and their 7brethren, the sons of Kish, xtook them as wives.

23yThe sons of Mushi were Mahli, Eder, and Jeremoth—three in all.

24These were the sons of zLevi by their fathers’ houses—the heads of the fathers’ houses as they were counted individually by the number of their names, who did the work for the service of the house of the LORD, from the age of atwenty years and above.

25For David said, “The LORD God of Israel bhas given rest to His people, that they may dwell in Jerusalem forever”;

26and also to the Levites, “They shall no longer ccarry the tabernacle, or any of the articles for its service.”

27For by the dlast words of David the Levites were numbered from twenty years old and above;

28because their duty was to help the sons of Aaron in the service of the house of the LORD, in the courts and in the chambers, in the purifying of all holy things and the work of the service of the house of God,

29both with ethe showbread and fthe fine flour for the grain offering, with gthe unleavened cakes and hwhat is baked in the pan, with what is mixed and with all kinds of imeasures and sizes;

30to stand every morning to thank and praise the LORD, and likewise at evening;

31and at every presentation of a burnt offering to the LORD jon the Sabbaths and on the New Moons and on the kset8 feasts, by number according to the ordinance governing them, regularly before the LORD;

32and that they should lattend to the mneeds of the tabernacle of meeting, the needs of the holy place, and the nneeds of the sons of Aaron their brethren in the work of the house of the LORD.

1 Chronicles 24

The Divisions of the Priests

1Now these are the divisions of the sons of Aaron. aThe sons of Aaron were Nadab, Abihu, Eleazar, and Ithamar.

2And bNadab and Abihu died before their father, and had no children; therefore Eleazar and Ithamar ministered as priests.

3Then David with Zadok of the sons of Eleazar, and cAhimelech of the sons of Ithamar, divided them according to the schedule of their service.

4There were more leaders found of the sons of Eleazar than of the sons of Ithamar, and thus they were divided. Among the sons of Eleazar were sixteen heads of their fathers’ houses, and eight heads of their fathers’ houses among the sons of Ithamar.

5Thus they were divided by lot, one group as another, for there were officials of the sanctuary and officials of the house of God, from the sons of Eleazar and from the sons of Ithamar.

6And the scribe, Shemaiah the son of Nethanel, one of the Levites, wrote them down before the king, the leaders, Zadok the priest, Ahimelech the son of Abiathar, and the heads of the fathers’ houses of the priests and Levites, one father’s house taken for Eleazar and one for Ithamar.

7Now the first lot fell to Jehoiarib, the second to Jedaiah,

8the third to Harim, the fourth to Seorim,

9the fifth to Malchijah, the sixth to Mijamin,

10the seventh to Hakkoz, the eighth to dAbijah,

11the ninth to Jeshua, the tenth to Shecaniah,

12the eleventh to Eliashib, the twelfth to Jakim,

13the thirteenth to Huppah, the fourteenth to Jeshebeab,

14the fifteenth to Bilgah, the sixteenth to Immer,

15the seventeenth to Hezir, the eighteenth to 1Happizzez,

16the nineteenth to Pethahiah, the twentieth to 2Jehezekel,

17the twenty-first to Jachin, the twenty-second to Gamul,

18the twenty-third to Delaiah, the twenty-fourth to Maaziah.

19This was the schedule of their service efor coming into the house of the LORD according to their ordinance by the hand of Aaron their father, as the LORD God of Israel had commanded him.

Other Levites

20And the rest of the sons of Levi: of the sons of Amram, 3Shubael; of the sons of Shubael, Jehdeiah.

21Concerning fRehabiah, of the sons of Rehabiah, the first was Isshiah.

22Of the Izharites, 4Shelomoth; of the sons of Shelomoth, Jahath.

23Of the sons 5of gHebron, Jeriah was the first, Amariah the second, Jahaziel the third, and Jekameam the fourth.

24Of the sons of Uzziel, Michah; of the sons of Michah, Shamir.

25The brother of Michah, Isshiah; of the sons of Isshiah, Zechariah.

26hThe sons of Merari were Mahli and Mushi; the son of Jaaziah, Beno.

27The sons of Merari by Jaaziah were Beno, Shoham, Zaccur, and Ibri.

28Of Mahli: Eleazar, iwho had no sons.

29Of Kish: the son of Kish, Jerahmeel.

30Also jthe sons of Mushi were Mahli, Eder, and Jerimoth. These were the sons of the Levites according to their fathers’ houses.

31These also cast lots just as their brothers the sons of Aaron did, in the presence of King David, Zadok, Ahimelech, and the heads of the fathers’ houses of the priests and Levites. The chief fathers did just as their younger brethren.

1 Chronicles 25

The Musicians

1Moreover David and the captains of the army separated for the service some of the sons of aAsaph, of Heman, and of Jeduthun, who should prophesy with harps, stringed instruments, and cymbals. And the number of the skilled men performing their service was:

2Of the sons of Asaph: Zaccur, Joseph, Nethaniah, and 1Asharelah; the sons of Asaph were 2under the direction of Asaph, who prophesied according to the order of the king.

3Of bJeduthun, the sons of Jeduthun: Gedaliah, 3Zeri, Jeshaiah, 4Shimei, Hashabiah, and Mattithiah, 5six, under the direction of their father Jeduthun, who prophesied with a harp to give thanks and to praise the LORD.

4Of Heman, the sons of Heman: Bukkiah, Mattaniah, 6Uzziel, 7Shebuel, 8Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, Romamti-Ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth.

5All these were the sons of Heman the king’s seer in the words of God, to 9exalt his chorn. For God gave Heman fourteen sons and three daughters.

6All these were under the direction of their father for the music in the house of the LORD, with cymbals, stringed instruments, and dharps, for the service of the house of God. Asaph, Jeduthun, and Heman were eunder the authority of the king.

7So the fnumber of them, with their brethren who were instructed in the songs of the LORD, all who were skillful, was two hundred and eighty-eight.

8And they cast lots for their duty, the small as well as the great, gthe teacher with the student.

9Now the first lot for Asaph came out for Joseph; the second for Gedaliah, him with his brethren and sons, twelve;

10the third for Zaccur, his sons and his brethren, twelve;

11the fourth for 10Jizri, his sons and his brethren, twelve;

12the fifth for Nethaniah, his sons and his brethren, twelve;

13the sixth for Bukkiah, his sons and his brethren, twelve;

14the seventh for 11Jesharelah, his sons and his brethren, twelve;

15the eighth for Jeshaiah, his sons and his brethren, twelve;

16the ninth for Mattaniah, his sons and his brethren, twelve;

17the tenth for Shimei, his sons and his brethren, twelve;

18the eleventh for 12Azarel, his sons and his brethren, twelve;

19the twelfth for Hashabiah, his sons and his brethren, twelve;

20the thirteenth for 13Shubael, his sons and his brethren, twelve;

21the fourteenth for Mattithiah, his sons and his brethren, twelve;

22the fifteenth for 14Jeremoth, his sons and his brethren, twelve;

23the sixteenth for Hananiah, his sons and his brethren, twelve;

24the seventeenth for Joshbekashah, his sons and his brethren, twelve;

25the eighteenth for Hanani, his sons and his brethren, twelve;

26the nineteenth for Mallothi, his sons and his brethren, twelve;

27the twentieth for Eliathah, his sons and his brethren, twelve;

28the twenty-first for Hothir, his sons and his brethren, twelve;

29the twenty-second for Giddalti, his sons and his brethren, twelve;

30the twenty-third for Mahazioth, his sons and his brethren, twelve;

31the twenty-fourth for Romamti-Ezer, his sons and his brethren, twelve.

1 Chronicles 26

The Gatekeepers

1Concerning the divisions of the gatekeepers: of the Korahites, 1Meshelemiah the son of aKore, of the sons of 2Asaph.

2And the sons of Meshelemiah were bZechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth,

3Elam the fifth, Jehohanan the sixth, Eliehoenai the seventh.

4Moreover the sons of cObed-Edom were Shemaiah the firstborn, Jehozabad the second, Joah the third, Sacar the fourth, Nethanel the fifth,

5Ammiel the sixth, Issachar the seventh, Peulthai the eighth; for God blessed him.

6Also to Shemaiah his son were sons born who governed their fathers’ houses, because they were men of great ability.

7The sons of Shemaiah were Othni, Rephael, Obed, and Elzabad, whose brothers Elihu and Semachiah were able men.

8All these were of the sons of Obed-Edom, they and their sons and their brethren, dable men with strength for the work: sixty-two of Obed-Edom.

9And Meshelemiah had sons and brethren, eighteen able men.

10Also eHosah, of the children of Merari, had sons: Shimri the first (for though he was not the firstborn, his father made him the first),

11Hilkiah the second, Tebaliah the third, Zechariah the fourth; all the sons and brethren of Hosah were thirteen.

12Among these were the divisions of the gatekeepers, among the chief men, having duties just like their brethren, to serve in the house of the LORD.

13And they fcast lots for each gate, the small as well as the great, according to their father’s house.

14The lot for the East Gate fell to 3Shelemiah. Then they cast lots for his son Zechariah, a wise counselor, and his lot came out for the North Gate;

15to Obed-Edom the South Gate, and to his sons the 4storehouse.

16To Shuppim and Hosah the lot came out for the West Gate, with the Shallecheth Gate on the gascending highway—watchman opposite watchman.

17On the east were six Levites, on the north four each day, on the south four each day, and for the 5storehouse two by two.

18As for the 6Parbar on the west, there were four on the highway and two at the Parbar.

19These were the divisions of the gatekeepers among the sons of Korah and among the sons of Merari.

The Treasuries and Other Duties

20Of the Levites, Ahijah was hover the treasuries of the house of God and over the treasuries of the idedicated7 things.

21The sons of 8Laadan, the descendants of the Gershonites of Laadan, heads of their fathers’ houses, of Laadan the Gershonites: 9Jehieli.

22The sons of Jehieli, Zetham and Joel his brother, were over the treasuries of the house of the LORD.

23Of the jAmramites, the Izharites, the Hebronites, and the Uzzielites:

24kShebuel the son of Gershom, the son of Moses, was overseer of the treasuries.

25And his brethren by Eliezer were Rehabiah his son, Jeshaiah his son, Joram his son, Zichri his son, and lShelomith his son.

26This Shelomith and his brethren were over all the treasuries of the dedicated things mwhich King David and the heads of fathers’ houses, the captains over thousands and hundreds, and the captains of the army, had dedicated.

27Some of the 10spoils won in battles they dedicated to maintain the house of the LORD.

28And all that Samuel nthe seer, Saul the son of Kish, Abner the son of Ner, and Joab the son of Zeruiah had dedicated, every dedicated thing, was under the hand of Shelomith and his brethren.

29Of the Izharites, Chenaniah and his sons operformed duties as pofficials and judges over Israel outside Jerusalem.

30Of the Hebronites, qHashabiah and his brethren, one thousand seven hundred able men, had the oversight of Israel on the west side of the Jordan for all the business of the LORD, and in the service of the king.

31Among the Hebronites, rJerijah was head of the Hebronites according to his genealogy of the fathers. In the fortieth year of the reign of David they were sought, and there were found among them capable men sat Jazer of Gilead.

32And his brethren were two thousand seven hundred able men, heads of fathers’ houses, whom King David made officials over the Reubenites, the Gadites, and the half-tribe of Manasseh, for every matter pertaining to God and the taffairs of the king.

1 Chronicles 27

The Military Divisions

1And the children of Israel, according to their number, the heads of fathers’ houses, the captains of thousands and hundreds and their officers, served the king in every matter of the military divisions. These divisions came in and went out month by month throughout all the months of the year, each division having twenty-four thousand.

2Over the first division for the first month was aJashobeam the son of Zabdiel, and in his division were twenty-four thousand;

3he was of the children of Perez, and the chief of all the captains of the army for the first month.

4Over the division of the second month was 1Dodai an Ahohite, and of his division Mikloth also was the leader; in his division were twenty-four thousand.

5The third captain of the army for the third month was bBenaiah, the son of Jehoiada the priest, who was chief; in his division were twenty-four thousand.

6This was the Benaiah who was cmighty among the thirty, and was over the thirty; in his division was Ammizabad his son.

7The fourth captain for the fourth month was dAsahel the brother of Joab, and Zebadiah his son after him; in his division were twenty-four thousand.

8The fifth captain for the fifth month was 2Shamhuth the Izrahite; in his division were twenty-four thousand.

9The sixth captain for the sixth month was eIra the son of Ikkesh the Tekoite; in his division were twenty-four thousand.

10The seventh captain for the seventh month was fHelez the Pelonite, of the children of Ephraim; in his division were twenty-four thousand.

11The eighth captain for the eighth month was gSibbechai the Hushathite, of the Zarhites; in his division were twenty-four thousand.

12The ninth captain for the ninth month was hAbiezer the Anathothite, of the Benjamites; in his division were twenty-four thousand.

13The tenth captain for the tenth month was iMaharai the Netophathite, of the Zarhites; in his division were twenty-four thousand.

14The eleventh captain for the eleventh month was jBenaiah the Pirathonite, of the children of Ephraim; in his division were twenty-four thousand.

15The twelfth captain for the twelfth month was 3Heldai the Netophathite, of Othniel; in his division were twenty-four thousand.

Leaders of Tribes

16Furthermore, over the tribes of Israel: the officer over the Reubenites was Eliezer the son of Zichri; over the Simeonites, Shephatiah the son of Maachah;

17over the Levites, kHashabiah the son of Kemuel; over the Aaronites, Zadok;

18over Judah, lElihu, one of David’s brothers; over Issachar, Omri the son of Michael;

19over Zebulun, Ishmaiah the son of Obadiah; over Naphtali, Jerimoth the son of Azriel;

20over the children of Ephraim, Hoshea the son of Azaziah; over the half-tribe of Manasseh, Joel the son of Pedaiah;

21over the half-tribe of Manasseh in Gilead, Iddo the son of Zechariah; over Benjamin, Jaasiel the son of Abner;

22over Dan, Azarel the son of Jeroham. These were the leaders of the tribes of Israel.

23But David did not take the number of those twenty years old and under, because mthe LORD had said He would multiply Israel like the nstars of the heavens.

24Joab the son of Zeruiah began a census, but he did not finish, for owrath came upon Israel because of this census; nor was the number recorded in the account of the chronicles of King David.

Other State Officials

25And Azmaveth the son of Adiel was over the king’s treasuries; and Jehonathan the son of Uzziah was over the storehouses in the field, in the cities, in the villages, and in the fortresses.

26Ezri the son of Chelub was over those who did the work of the field for tilling the ground.

27And Shimei the Ramathite was over the vineyards, and Zabdi the Shiphmite was over the produce of the vineyards for the supply of wine.

28Baal-Hanan the Gederite was over the olive trees and the sycamore trees that were in the lowlands, and Joash was over the store of oil.

29And Shitrai the Sharonite was over the herds that fed in Sharon, and Shaphat the son of Adlai was over the herds that were in the valleys.

30Obil the Ishmaelite was over the camels, Jehdeiah the Meronothite was over the donkeys,

31and Jaziz the pHagrite was over the flocks. All these were the officials over King David’s property.

32Also Jehonathan, David’s uncle, was a counselor, a wise man, and a 4scribe; and Jehiel the 5son of Hachmoni was with the king’s sons.

33qAhithophel was the king’s counselor, and rHushai the Archite was the king’s companion.

34After Ahithophel was Jehoiada the son of Benaiah, then sAbiathar. And the general of the king’s army was tJoab.

1 Chronicles 28

Solomon Instructed to Build the Temple

1Now David assembled at Jerusalem all athe leaders of Israel: the officers of the tribes and bthe captains of the divisions who served the king, the captains over thousands and captains over hundreds, and cthe stewards over all the substance and 1possessions of the king and of his sons, with the officials, the valiant men, and all dthe mighty men of valor.

2Then King David rose to his feet and said, “Hear me, my brethren and my people: eI had it in my heart to build a house of rest for the ark of the covenant of the LORD, and for fthe footstool of our God, and had made preparations to build it.

3“But God said to me, g‘You shall not build a house for My name, because you have been a man of war and have shed hblood.’

4“However the LORD God of Israel ichose me above all the house of my father to be king over Israel forever, for He has chosen jJudah to be the ruler. And of the house of Judah, kthe house of my father, and lamong the sons of my father, He was pleased with me to make me king over all Israel.

5m“And of all my sons (for the LORD has given me many sons) nHe has chosen my son Solomon to sit on the throne of the kingdom of the LORD over Israel.

6“Now He said to me, ‘It is oyour son Solomon who shall build My house and My courts; for I have chosen him to be My son, and I will be his Father.

7‘Moreover I will establish his kingdom forever, pif he is steadfast to observe My commandments and My judgments, as it is this day.’

8“Now therefore, in the sight of all Israel, the assembly of the LORD, and in the hearing of our God, be careful to seek out all the commandments of the LORD your God, that you may possess this good land, and leave it as an inheritance for your children after you forever.

9“As for you, my son Solomon, qknow the God of your father, and serve Him rwith a loyal heart and with a willing mind; for sthe LORD searches all hearts and understands all the intent of the thoughts. tIf you seek Him, He will be found by you; but if you forsake Him, He will ucast you off forever.

10“Consider now, vfor the LORD has chosen you to build a house for the sanctuary; be strong, and do it.”

11Then David gave his son Solomon wthe plans for the vestibule, its houses, its treasuries, its upper chambers, its inner chambers, and the place of the mercy seat;

12and the xplans for all that he had by the Spirit, of the courts of the house of the LORD, of all the chambers all around, yof the treasuries of the house of God, and of the treasuries for the dedicated things;

13also for the division of the priests and the zLevites, for all the work of the service of the house of the LORD, and for all the articles of service in the house of the LORD.

14He gave gold by weight for things of gold, for all articles used in every kind of service; also silver for all articles of silver by weight, for all articles used in every kind of service;

15the weight for the alampstands of gold, and their lamps of gold, by weight for each lampstand and its lamps; for the lampstands of silver by weight, for the lampstand and its lamps, according to the use of each lampstand.

16And by weight he gave gold for the tables of the showbread, for each btable, and silver for the tables of silver;

17also pure gold for the forks, the basins, the pitchers of pure gold, and the golden bowls—he gave gold by weight for every bowl; and for the silver bowls, silver by weight for every bowl;

18and refined gold by weight for the caltar of incense, and for the construction of the chariot, that is, the gold dcherubim that spread their wings and overshadowed the ark of the covenant of the LORD.

19“All this,” said David, e“the LORD made me understand in writing, by His hand upon me, all the 2works of these plans.”

20And David said to his son Solomon, f“Be strong and of good courage, and do it; do not fear nor be dismayed, for the LORD God—my God—will be with you. gHe will not leave you nor forsake you, until you have finished all the work for the service of the house of the LORD.

21“Here are hthe divisions of the priests and the Levites for all the service of the house of God; and ievery willing craftsman will be with you for all manner of workmanship, for every kind of service; also the leaders and all the people will be completely at your command.”

1 Chronicles 29

Offerings for Building the Temple

1Furthermore King David said to all the assembly: “My son Solomon, whom alone God has achosen, is byoung and inexperienced; and the work is great, because the 1temple is not for man but for the LORD God.

2“Now for the house of my God I have prepared with all my might: gold for things to be made of gold, silver for things of silver, bronze for things of bronze, iron for things of iron, wood for things of wood, conyx stones, stones to be set, glistening stones of various colors, all kinds of precious stones, and marble slabs in abundance.

3“Moreover, because I have set my affection on the house of my God, I have given to the house of my God, over and above all that I have prepared for the holy house, my own special treasure of gold and silver:

4“three thousand talents of gold, of the gold of dOphir, and seven thousand talents of refined silver, to overlay the walls of the houses;

5“the gold for things of gold and the silver for things of silver, and for all kinds of work to be done by the hands of craftsmen. Who then is ewilling to 2consecrate himself this day to the LORD?”

6Then fthe leaders of the fathers’ houses, leaders of the tribes of Israel, the captains of thousands and of hundreds, with gthe officers over the king’s work, hoffered willingly.

7They gave for the work of the house of God five thousand talents and ten thousand darics of gold, ten thousand talents of silver, eighteen thousand talents of bronze, and one hundred thousand talents of iron.

8And whoever had precious stones gave them to the treasury of the house of the LORD, into the hand of iJehiel3 the Gershonites.

9Then the people rejoiced, for they had offered willingly, because with a loyal heart they had joffered willingly to the LORD; and King David also rejoiced greatly.

David’s Praise to God

10Therefore David blessed the LORD before all the assembly; and David said:

“Blessed are You, LORD God of Israel, our Father, forever and ever.

11k Yours, O LORD, is the greatness,

The power and the glory,

The victory and the majesty;

For all that is in heaven and in earth is Yours;

Yours is the kingdom, O LORD,

And You are exalted as head over all.

12l Both riches and honor come from You,

And You reign over all.

In Your hand is power and might;

In Your hand it is to make great

And to give strength to all.

13“Now therefore, our God,

We thank You

And praise Your glorious name.

14But who am I, and who are my people,

That we should be able to offer so willingly as this?

For all things come from You,

And 4of Your own we have given You.

15For mwe are 5aliens and 6pilgrims before You,

As were all our fathers;

n Our days on earth are as a shadow,

And without hope.

16“O LORD our God, all this abundance that we have prepared to build You a house for Your holy name is from Your hand, and is all Your own.

17“I know also, my God, that You otest the heart and phave pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things; and now with joy I have seen Your people, who are present here to offer willingly to You.

18“O LORD God of Abraham, Isaac, and Israel, our fathers, keep this forever in the intent of the thoughts of the heart of Your people, and fix their heart toward You.

19“And qgive my son Solomon a loyal heart to keep Your commandments and Your testimonies and Your statutes, to do all these things, and to build the 7temple for which rI have made provision.”

20Then David said to all the assembly, “Now bless the LORD your God.” So all the assembly blessed the LORD God of their fathers, and bowed their heads and prostrated themselves before the LORD and the king.

Solomon Anointed King

(1 Kin. 1:38–40; 2:12)

21And they made sacrifices to the LORD and offered burnt offerings to the LORD on the next day: a thousand bulls, a thousand rams, a thousand lambs, with their drink offerings, and ssacrifices in abundance for all Israel.

22So they ate and drank before the LORD with great gladness on that day. And they made Solomon the son of David king the second time, and tanointed him before the LORD to be the leader, and Zadok to be priest.

23Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him.

24All the leaders and the mighty men, and also all the sons of King David, usubmitted8 themselves to King Solomon.

25So the LORD exalted Solomon exceedingly in the sight of all Israel, and vbestowed on him such royal majesty as had not been on any king before him in Israel.

The Close of David’s Reign

26Thus David the son of Jesse reigned over all Israel.

27wAnd the period that he reigned over Israel was forty years; xseven years he reigned in Hebron, and thirty-three years he reigned in Jerusalem.

28So he ydied in a good old age, zfull of days and riches and honor; and Solomon his son reigned in his place.

29Now the acts of King David, first and last, indeed they are written in the 9book of Samuel the seer, in the book of Nathan the prophet, and in the book of Gad the seer,

30with all his reign and his might, aand the events that happened to him, to Israel, and to all the kingdoms of the lands.

1 Chronicles Commentaries

1 Chronicles 1

1:1—9:44 This abbreviated genealogy summarizes the divinely selected course of redemptive history: 1) from Adam to Noah (1:1–4; Gen. 1–6); 2) from Noah’s son Shem to Abraham (1:4–27; Gen. 7–11); 3) from Abraham to Jacob (1:28–34; Gen. 12–25); 4) from Jacob to the 12 tribes (1:34–2:2; Gen. 25–50); and 5) from the 12 tribes to those who had returned to Jerusalem after the 70-year captivity (2:3–9:44; Ex. 1:1–2 Chr. 36:23). This genealogical listing is unique to the purposes of “the chronicler” and is not intended to necessarily be an exact duplication of any other list(s) in Scripture.

1 Chr. 1:9

A Short Harmony of Samuel, Kings, and Chronicles

1. Selected Genealogies

————

1 Chr. 1-9

2. Samuel’s Judgeship

1 Sam. 1-8

————

3. Saul’s Reign

1 Sam. 9-31

1 Chr. 10

4. David’s Reign

2 Sam. 1-24

1 Chr. 11-29

5. Solomon’s Reign

1 Kin. 1-11

2 Chr. 1-9

6. Divided Kingdom Pt. 1 (to the Assyrian exile)

1 Kin. 12-2 Kin. 17

2 Chr. 10-27

7. Divided Kingdom Pt. 2 (to the Babylonian exile)

2 Kin. 18-25

2 Chr. 28-36:21

8. Return from Babylon

————

2 Chr. 36:22, 23

1:19 days…divided. Peleg, which means “divided,” apparently lived when the LORD divided, or scattered, the human race because of Babel (cf. Gen. 11:1–9).

1:28–31 These 12 sons of Ishmael developed 12 tribes and settled the great northern desert of Arabia and became Arab peoples.

1:43 kings…Edom. Esau’s children settled in Edom, E and S of Israel, and are included among the Arab nations.

1 Chronicles 2

2:1—7:40 These genealogies reflect the lineage of Jacob/Israel through his 12 sons. The tribe of Judah leads the list, indicating its importance, no doubt because of the Davidic heritage. After Judah, Levi receives the most attention, indicating the importance of their priestly role. Joseph (2:2) is later enumerated in terms of his sons Manasseh and Ephraim. Dan and Zebulun are not mentioned here, although they both are identified in the millennial distribution of land (cf. Ezek. 48:1, 2, 26, 27). The exact reason for these omissions is unknown. Benjamin is given additional attention in 8:1–40. The tribes are mentioned as follows: 1) Judah (2:3–4:23); 2) Simeon (4:24–43); 3) Reuben (5:1–10); 4) Gad (5:11–22); 5) Manasseh-East (5:23–26); 6) Levi (6:1–81); 7) Issachar (7:1–5); 8) Benjamin (7:6–12); 9) Naphtali (7:13); 10) Manasseh-West (7:14–19); 11) Ephraim (7:20–29); and 12) Asher (7:30–40).

2:7 Achar. This is a variant spelling of Achan, who in Josh. 7:1–26 disobeyed the LORD by taking goods from under God’s Jericho ban.

1 Chronicles 3

3:1–4 See 2 Sam. 3:2–5.

3:1 David. The chief reason for such detailed genealogies is that they affirm the line of Christ from Adam (Luke 3:38) through Abraham and David (Matt. 1:1), thus emphasizing the kingdom intentions of God in Christ.

3:5–8 See 2 Sam. 5:14–16 and 1 Chr. 14:4–7.

3:10–16 Rehoboam…Zedekiah. The reigns of these sons of David are delineated in 2 Chr. 10:1—36:21.

3:16 Jeconiah. God’s curse resulting in no royal descendants from the line of Jeconiah (a.k.a. Jehoiakin), as given by Jeremiah (Jer. 22:30), was enforced by God. Even though Jeconiah was in the line of Christ, the Messiah was not a physical child of that line, thus affirming the curse, yet sustaining the legality of His kingship through Joseph, who was in David’s line. His blood birthright came through Mary, who traced her line to David through his son Nathan, not Solomon (cf. Luke 3:31).

3:22 six in all. Only 5 sons are named, so the number includes their father Shemaiah.

1 Chronicles 4

4:41 Hezekiah. He ruled Judah ca. 715–686 B.C.

4:43 Amalekites. Longstanding enemies of Israel whom God purposed to exterminate. Another branch of the Amalekite family tree had appeared in Persia, represented by Haman, who attempted to exterminate the Jews (Esth. 3:1ff.).

1 Chronicles 5

5:2 Judah prevailed. In accordance with Jacob’s blessing (Gen. 49:10), the king of Israel is to come from Judah. This prophecy had historical reference to the Davidic Covenant (cf. 2 Sam. 7; 1 Chr. 17) with full messianic implications.

5:6 Tiglath-Pileser. The king of Assyria (ca. 745–727 B.C.) who threatened Judah and made Ahaz pay a tribute (cf. 2 Kin. 16:7–20; 2 Chr. 28:16–21).

5:22 the captivity. The Assyrian deportation of 722 B.C. is meant (cf. 5:26).

1 Chronicles 6

6:1–15 This section lists the High-Priestly lineage from Levi (6:1) through Aaron (6:3), through Eleazar (6:3, 4), and through Phinehas (6:4), with whom God covenanted for a perpetual priesthood (Num. 25:11–13).

6:8 Zadok. By the time of David’s reign, the High-Priestly line had wrongly been shifted to the sons of Ithamar as represented by Abiathar. When Abiathar sided with Adonijah rather than Solomon, Zadok became the ruling High-Priest (1 Kin. 2:26, 27) and restored the high-priesthood to the Levitical line through Phinehas (cf. Num. 25:10–13).

6:13 Hilkiah. The High-Priest who rediscovered the law in Josiah’s reign ca. 622 B.C. (2 Kin. 22:8–13; 2 Chr. 34:14–21).

6:14 Seraiah. The High-Priest who was executed by the Babylonians after their occupation of Jerusalem ca. 586 B.C. (2 Kin. 25:18–21). Jehozadak. (a.k.a. Jozadak.) The father of Jeshua, the first High-Priest in the return (cf. Ezra 3:2; 5:2).

6:16–30 The sons of Levi (6:16–19) and their families (6:20–30) are given here.

6:27, 28 Samuel, a Levite, by exceptional, divine direction, offered priestly sacrifices (cf. 1 Sam. 7:9; 10:8; 11:14, 15). The fact that Elkanah was from Ephraim (1 Sam. 1:1) indicates where he lived, not his family history (Num. 35:6–8).

1 Chr. 6:30

The Chronicles’ Sources

The inspiration of Scripture (2 Tim. 3:16) was sometimes accomplished through direct revelation from God without a human writer, e.g., the Mosaic law. At other times, God used human sources, as mentioned in Luke 1:1-4. Such was the experience of the chronicler as evidenced by the many contributing sources. Whether the material came through direct revelation or by existing resources, God’s inspiration through the Holy Spirit prevented the original human authors of Scripture from any error (2 Pet. 1:19-21). Although relatively few scribal errors have been made in copying Scripture, they can be identified and corrected. Thus, the original, inerrant content of the Bible has been preserved.

1. Book of the Kings of Israel/Judah (1 Chr. 9:1; 2 Chr. 16:11; 20:34; 25:26; 27:7; 28:26; 32:32; 35:27; 36:8)

2. The Chronicles of David (1 Chr. 27:24)

3. Book of Samuel (1 Chr. 29:29)

4. Book of Nathan (1 Chr. 29:29; 2 Chr. 9:29)

5. Book of Gad (1 Chr. 29:29)

6. Prophecy of Ahijah the Shilonite (2 Chr. 9:29)

7. Visions of Iddo (2 Chr. 9:29)

8. Records of Shemaiah (2 Chr. 12:15)

9. Records of Iddo (2 Chr. 12:15)

10 Annals of Iddo (2 Chr. 13:22)

11. Annals of Jehu (2 Chr. 20:34)

12. Commentary on the Book of the Kings (2 Chr. 24:27)

13. Acts of Uzziah by Isaiah (2 Chr. 26:22)

14. Letters/Message of Sennacherib (2 Chr. 32:10–17)

15. Vision of Isaiah (2 Chr. 32:32)

16. Words of the Seers (2 Chr 33:18)

17. Sayings of Hozai (2 Chr. 33:19)

18. Written instructions of David and Solomon (2 Chr. 35:4)

19. The Laments (2 Chr. 35:25)

6:31–48 The Levitical musicians are listed as they relate to: 1) Kohath and Heman (6:33–38); 2) Gershon and Asaph (6:39–43); and 3) Merari and Ethan (6:44–47).

6:49–53 This is a repeat of the High-Priestly line enumerated in 6:4–8 through Zadok. This repeated genealogy could possibly point to the Zadokian high-priesthood for the temple in the Millennium (cf. Ezek. 40:46; 43:19; 44:15; 48:11).

6:54–81 This section rehearses the 48 cities given to the Levites instead of a section of land (cf. Num. 35:1–8; Josh. 21:1–42) which signals God’s intention for the Jewish nation to have a priesthood and future in the land first given to Abraham (cf. Gen. 12:1–3).

1 Chronicles 8

8:1–40 This section enlarges on the genealogy of Benjamin in 7:6–12, most likely because of that tribe’s important relationship with Judah in the southern kingdom. Thus these two tribes taken in captivity together and the Levites make up the returning remnant in 538 B.C.

1 Chronicles 9

9:1 all Israel. Even though the northern kingdom of Israel never returned from dispersion in 722 B.C., many from the 10 tribes which made up that kingdom migrated S after the division in 931 B.C. The result was that Judah, the southern kingdom, had people from all tribes, so that when returning from captivity “all Israel” was truly represented.

9:2 first inhabitants. This chapter has genealogies of returning 1) Israelites (9:3–9); 2) priests (9:10–13); and 3) Levites (9:14–34). Nethinim. These were the temple servants (Ezra 8:20), possibly descendants of the Gibeonites (cf. Josh. 9:3, 4, 23).

9:35–44 This section records Saul’s lineage as a transition to the main theme of the rest of the book, which is the kingship of David (ca. 1011 B.C.).

1 Chronicles 10

10:1–12 See notes on 1 Sam. 31:1–13 (cf. 2 Sam. 1:4–12).

10:13, 14 This summary is unique to 1 Chr. and provides the proper transition from Saul’s kingship to David’s reign.

10:14 He killed him. Though Saul killed himself (v. 4), God took responsibility for Saul’s death, which was fully deserved for consulting a medium, an activity punishable by death (cf. Deut. 17:1–6). This demonstrates that human behavior is under the ultimate control of God, who achieves His purpose through the actions of people.

1 Chronicles 11

11:1—29:30 This section selectively recounts the reign of David with a heavy emphasis on the placement of the ark in Jerusalem and preparation to build the temple.

11:1–3 See notes on 2 Sam. 5:1–3.

11:4–9 See notes on 2 Sam. 5:6–10.

11:10–41 See notes on 2 Sam. 23:8–39.

11:11 Jashobeam…Hachmonite. In 27:2, he is called the son of Zabdiel, so Hachmon may be, strictly speaking, his grandfather (27:32). For a variation in name and number (300), see note on 2 Sam. 23:8. A copyist’s error would best account for 800 being reported in 2 Sam. 23:8.

11:41–47 This adds new material to 2 Sam. 23.

1 Chronicles 12

12:1–40 These events predate those of 11:1–47. They are divided between David’s time at Ziklag (12:1–22) and Hebron (12:23–40). They summarize the narrative covered in 1 Sam. 27–2 Sam. 5.

12:1 Ziklag. Located in the S near the Edomite border. The territory was ruled by the Philistines, who made David a ruler over it during the latter period of Saul’s reign when he was pursuing David (1 Sam. 27:6, 7). This was prior to David’s taking the rule over all Israel (cf. v. 38).

12:1–14 Men from Benjamin (12:2, 3, 16–18), Gad (12:8–15), Judah (12:16–18), and Manasseh (12:19–22) came to help David conquer enemies on both sides of the Jordan (v. 15).

12:15 first month. Mar./Apr. when the Jordan River was at flood stage due to melting snow in the N. The Gadites would be crossing from E to W.

12:18 the Spirit. A temporary empowerment by the Holy Spirit to assure David that the Benjamites and Judahites were loyal to him and that the cause was blessed by God.

12:19, 20 First Samuel 29 provides the background.

12:21, 22 First Samuel 30 provides the background.

12:23–37 This recounts the period of David’s 7 year, 6 month reign in Hebron until he was crowned king of the entire nation and was ready to relocate in Jerusalem (2 Sam. 2–5). This narrative comes full circle back to 1 Chr. 11:1ff.

12:38–40 This feast was associated with the king’s coronation in 2 Sam. 5.

1 Chronicles 13

13:1—16:43 This section recounts the ark of the covenant being brought from Kirjath Jearim (v. 5) to Jerusalem.

13:1–14 See notes on 2 Sam. 6:1–11. First Chronicles 13:1–6 adds new material to the narrative.

13:3 the ark of our God. Not only had the ark been stolen and profaned by the Philistines (1 Sam. 5–6), but when it was returned, Saul neglected to seek God’s instruction for it. Scripture records only one occasion when Saul sought God’s ark after its return (cf. 1 Sam. 14:18).

13:5 Shihor. The “river of Egypt” was a small stream flowing into the Mediterranean, which forms the southern boundary of Israel (cf. Josh. 13:3). It is also called the “Brook of Egypt” (Josh. 15:4, 47; Num. 34:5; 2 Chr. 7:8). Hamath. On the northern boundary of Israel’s territory. Kirjath Jearim. A location approximately 10 mi. W of Jerusalem that the Canaanites called Baalah (cf. 13:6). The ark of God had resided here for the previous 20 years (cf. 1 Sam. 7:1, 2).

13:7–14 See notes on 2 Sam. 6:1–11. The violation of divine directives (Num. 4:1–49) for moving the ark proved fatal to Uzza(h) (vv. 7–10).

1 Chronicles 14

14:1–7 See notes on 2 Sam. 5:11–16. The events of this chapter took place before those of 1 Chr. 13.

14:3–7 This is a repeat of 1 Chr. 3:5–9.

14:8–17 The Philistines desired to ruin David before the throne was consolidated. Their plan was to kill David, but God gave him victory over the Philistines (unlike Saul) and thus declared both to the Philistines and Israel His support of Israel’s new king. For details, see notes on 2 Sam. 5:17–23.

1 Chr. 14:10

The Davidic Covenant in Chronicles

1. 1 Chr. 17:7–27 God to Nathan to David

2. 1 Chr. 22:6–16 David to Solomon

3. 1 Chr. 28:6, 7 David to Solomon

4. 2 Chr. 6:8, 9, 16, 17 Solomon to the nation

5. 2 Chr. 7:17, 18 God to Solomon

6. 2 Chr. 13:4, 5 Abijah to Jeroboam

7. 2 Chr. 21:7 Chronicle’s commentary

14:12 gods…burned. Second Samuel 5:21 reports that the idols were carried away, presenting an apparent contradiction. Most likely the idols were first carried away and then burned later, according to the Mosaic law (cf. Deut. 7:5, 25).

1 Chronicles 15

15:1–29 The chronicler picks up the narrative concerning the ark where it left off at 1 Chr. 13:14, as David brings the ark from Obed-Edom.

15:1 David built houses for himself. He was able by the alliance and help of Hiram (18:1) to build a palace for himself and separate houses for his wives and their children. While the ark remained near Jerusalem at the home of Obed-Edom for 3 months (13:13, 14), David constructed a new tabernacle in Jerusalem to fulfill God’s Word in Deut. 12:5–7 of a permanent residency.

15:2 carry the ark. After a lapse of 3 months (13:14), David followed the Mosaic directives for moving the ark (cf. Num. 4:1–49; Deut. 10:8; 18:5). These directions had been violated when the ark was moved from Kirjath Jearim to Obed-Edom, and it cost Uzza(h) his life (cf. 13:6–11).

15:4–7 Kohath…Merari…Gershom. David conducted the ark’s relocation with the same families as had Moses (cf. Num. 4). In the restoration from Babylon, these identical 3 divisions of Levi participated (cf. 1 Chr. 6:1–48).

15:11 Zadok…Abiathar. These two High-Priests, heads of the two priestly houses of Eleazar and Ithamar, were colleagues in the high-priesthood (2 Sam. 20:25). They served the LORD simultaneously in David’s reign. Zadok attended the tabernacle in Gibeon (1 Chr. 16:39), while Abiathar served the temporary place of the ark in Jerusalem. Ultimately, Zadok prevailed (cf. 1 Kin. 2:26, 27).

15:12 sanctify yourselves. This was a special sanctification required on all special occasions, demanding complete cleanliness.

15:13 broke out. God’s anger “broke out” when the ark had been improperly handled and transported by Uzza(h) (2 Sam. 6:6–8; 1 Chr. 13:9–12).

15:16–24 Eminent Levites were instructed to train the musicians and singers for the solemn procession.

15:25—16:3 See notes on 2 Sam. 6:12–19.

1 Chronicles 16

16:4–6 Levites…minister. As soon as the ark was placed into its tent, the Levites began their duties.

16:7–22 See notes on Ps. 105:1–15.

16:23–33 See notes on Ps. 96:1–13.

16:34–36 See notes on Ps. 106:1, 47, 48.

16:37–42 regularly…every day’s work. The ministry was established with continuity.

16:39 Gibeon. Located 6 mi. NW of Jerusalem.

1 Chronicles 17

17:1–27 This section recounts God’s bestowing the Davidic Covenant. For a full explanation, see notes on 2 Sam. 7.

17:1, 10 Second Samuel 7:1, 11 adds that God had and would give David rest from all of his enemies.

17:5 Second Samuel 7:14–17 adds new material.

1 Chronicles 18

18:1—21:30 This section selectively recounts David’s military exploits.

18:1–11 See notes on 2 Sam. 8:1–12.

18:2 Second Samuel 8:2 adds details to the judgment of Moab.

18:4 The numbers here are correct; the number in 2 Sam. 8:4 for the horsemen is 700, which would not seem as consistent with the other numbers, so the 700 probably resulted from a copyist’s error.

18:11 Second Samuel 8:12 adds new material.

18:12 Second Samuel 8:13 adds that David was involved.

18:14–17 See notes on 2 Sam. 8:15–18.

1 Chronicles 19

19:1–19 See notes on 2 Sam. 10:1–19.

19:18 seven thousand. Second Samuel 10:18 erroneously has 700; this is apparently a discrepancy due to copyist error. foot soldiers. This is likely more correct than “horsemen” in 2 Sam. 10:18.

1 Chronicles 20

20:1–3 See notes on 2 Sam. 11:1; 12:29–31. The chronicler was not inspired by God to mention David’s sin with Bathsheba and subsequent sins recorded in 2 Sam. 11:2—12:23. The adultery and murder occurred at this time, while David stayed in Jerusalem instead of going to battle. The story was likely omitted because the book was written to focus on God’s permanent interest in His people, Israel, and the perpetuity of David’s kingdom.

20:4–8 See notes on 2 Sam. 21:15–22. The chronicler chose not to write of some of the darker days in David’s reign, especially the revolt of David’s son Absalom, for the same reason the iniquity of the king with Bathsheba was left out.

1 Chronicles 21

21:1 There is approximately a 20-year gap between 20:8 and 21:1, ca. 995–975 B.C.

21:1–27 For the explanation of this section, see notes on 2 Sam. 24:1–25.

21:1 Satan…moved. Second Samuel 24:1 reports that it was God who “moved” David. This apparent discrepancy is resolved by understanding that God sovereignly and permissively uses Satan to achieve His purposes. God uses Satan to judge sinners (cf. Mark 4:15; 2 Cor. 4:4), to refine saints (cf. Job 1:8—2:10; Luke 22:31, 32), to discipline those in the church (cf. 1 Cor. 5:1–5; 1 Tim. 1:20), and to further purify obedient believers (cf. 2 Cor. 12:7–10). Neither God nor Satan forced David to sin (cf. James 1:13–15), but God allowed Satan to tempt David and he chose to sin. The sin surfaced his proud heart and God dealt with him for it. number Israel. David’s census brought tragedy because, unlike the census in Moses’ time (Num. 1, 2) which God had commanded, this census by David was to gratify his pride in the great strength of his army and consequent military power. He was also putting more trust in his forces than in his God. He was taking credit for his victories by the building of his great army. This angered God, who moved Satan to bring the sin to a head.

21:3, 4 a cause of guilt in Israel. Joab knew David was operating on a sinful motive, but the king’s arrogance led him to ignore the warning.

21:5 one million one hundred thousand. Second Samuel 24:9 reports 800,000 and 500,000 respectively. For the resolution of this discrepancy, see note on 2 Sam. 24:9.

21:6 he did not count Levi and Benjamin. Levites were not soldiers (v. 5) and were not numbered in the Mosaic census (Num. 1:47–55). Benjamin had already been numbered (7:6–11) and the register preserved in the archives of that tribe. From the course followed in the census (2 Sam. 24:4–8), it appears Judah and Benjamin were last to be visited. Before the census could be finished in Judah and begin in Benjamin, David recognized his sin and called for it to stop (cf. 27:24).

21:7 He struck Israel. David’s sin dramatically affected the entire kingdom in experiencing God’s wrath.

21:12 “Three years” here is correct; “7 years” in 2 Sam. 24:13 is most likely a copyist’s error, since it seems 3 years, 3 months, 3 days is the intent.

21:15 Ornan. This is a Heb. name. He is called Araunah in 2 Sam. 24:18, a Jebusite or Canaanite equivalent. He had been converted to worship the true God.

21:16 This additional detail does not appear in the Heb. of 2 Sam. 24. The “angel of the LORD” was the executioner poised to destroy Jerusalem, whose menacing destruction was halted (v. 27) because David and the leaders repented as indicated by the “sackcloth” and falling “on their faces.”

21:20, 21 This additional detail does not appear in the Heb. of 2 Sam. 24. “Threshing wheat” was done by spreading the grain out on a high level area and driving back and forth over it with a heavy sled and rollers pulled by oxen. One would drive the oxen while others raked the chaff away from the kernels.

1 Chr. 21:26

Temple Duties

Administrative Duties

Supervisors—1 Chronicles 23:4, 5

Baliffs—1 Chronicles 23:4, 5

Judges—1 Chronicles 23:4, 5

Public administrators—1 Chronicles 26:29, 30

Ministerial Duties

Priests—1 Chronicles 24:1, 2

Prophets—1 Chronicles 25:1

Assistants for sacrifices—1 Chronicles 23:29-31

Assistants for purification ceremonies—1 Chronicles 23:27, 28

Service Duties

Bakers of the Bread of the Presence—1 Chronicles 23:29

Those who checked the weights and measures—1 Chronicles 23:29

Custodians—1 Chronicles 23:28

Financial Duties

Those who cared for the treasury—1 Chronicles 26:20

Those who cared for dedicated items—1 Chronicles 26:26-28

Artistic Duties

Musicians—1 Chronicles 25:6

Singers—1 Chronicles 25:7

Protective Duties

Temple guards—1 Chronicles 23:5

Guards for the gates and storehouses—1 Chronicles 26:12-18

Individual Assignments

Recording secretary—1 Chronicles 24:6

Chaplain to the king—1 Chronicles 25:4

Private prophet to the king—1 Chronicles 25:2

Captain of the guard—1 Chronicles 26:1

Chief officer of the treasury—1 Chronicles 26:23, 24

21:25 six hundred shekels. The 50 shekels reported in 2 Sam. 24:24 was for the instruments and oxen alone, while the price here includes the whole property, Mt. Moriah, on which the future temple stood. The threshing floor of Ornan is today believed to be the very flat rock under the Moslem mosque, the Dome of the Rock, inside the temple ground in Jerusalem.

21:28–30 This also is new data not included in 2 Sam. 24.

21:29 high place…Gibeon. The ark of the covenant resided at Jerusalem in a tent (1 Chr. 15) awaiting the building of the temple on Ornan’s threshing floor, while the Mosaic tabernacle and altar remained in Gibeon until the temple was completed (cf. 1 Kin. 8:4).

21:30 the sword. Cf. 21:12, 16, 27. David continued to remain at the threshing floor and offer sacrifices because the LORD had appeared to him there (2 Chr. 3:1) and thus hallowed the place, and because he feared a menacing angel at Gibeon, the center of worship.

1 Chronicles 22

22:1—29:20 This section recounts David’s preparations for Solomon to build the temple. General preparation and various charges are discussed in 22:1–19. The division of labor unfolds in 23:1–27:33. Solomon’s final commission comes in 28:1–29:20.

22:1–19 David gives 3 charges to: 1) the workman (vv. 2–5); 2) Solomon (vv. 6–16); and 3) the leaders (vv. 17–19).

22:1 house. The land David had just purchased (21:22–30), he dedicated for the Jerusalem temple to be built by Solomon (v. 6; 28:9, 10).

22:2 aliens. These were non-Israelite artisans made up of descendants of the Canaanites (2 Chr. 8:7–10) and war captives (2 Chr. 2:7), for whom the Mosaic legislation provided compassion and protection (cf. Ex. 22:21; 23:9; Lev. 19:33; Deut. 24:14, 15) and from whom service was exacted. Only here were the laborers called “aliens” (cf. 1 Kin. 5:13–18).

22:3 iron…bronze. David would have acquired the iron technology from the Philistines (1 Sam. 13:19–21) and the bronze would have come from spoils of war (cf. 18:8).

22:4 cedar. This came from Lebanon, the heavily wooded and mountainous country N of Israel, and was provided by the residents of Sidon and Tyre, most likely under the leadership of David’s friend, King Hiram (cf. 14:1; 1 Kin. 5:1).

22:5 young. Solomon was born early in David’s reign (ca. 1000–990 B.C.) and was at this time 20 to 30 years of age. The magnificent and complex challenge of building such a monumental edifice with all its elements required an experienced leader for preparation. magnificent. David understood that the temple needed to reflect on earth something of God’s heavenly majesty, so he devoted himself to the collection of the plans and materials, tapping the vast amount of spoils from people he had conquered and cities he had sacked (vv. 14–16).

22:6–16 Here is David’s careful instruction to Solomon for the building which David could not do because he had killed so many in his battles (v. 8). Cf. 1 Kin. 5:3.

22:8–10 David reflects on the covenant God had made with him (cf. 2 Sam. 7; 1 Chr. 17), which included 1) the divine mandate that Solomon build the temple and 2) overtones of the messianic reign.

22:11–13 David’s spiritual charge to Solomon resembles the LORD’s exhortation to Joshua (cf. Josh. 1:6–9). Solomon asked God for and received the very “wisdom and understanding” his father, David, desired for him (cf. 1 Kin. 3:3–14; 2 Chr. 1:7–12). He learned the value of such spiritual counsel and passed it on in Eccl. 12:1, 13.

22:14 one hundred thousand…gold. Assuming a talent weighed about 75 lbs., this would be approximately 3,750 tons, a staggering amount of gold. one million. This would be approximately 37,500 tons of silver.

22:17–19 Knowing that Solomon was young and inexperienced (22:5) and that he could not undertake this colossal project alone, David wisely enlisted the loyalty and help of his leaders to transfer their allegiance to Solomon who would carry out the divine will and the last wishes of his father. The LORD undertook to make Solomon the wisest man on earth (cf. 1 Kin. 3:3–14).

1 Chronicles 23

23:1—27:34 This labor-intensive project needed more than building materials. David marshaled his human resources and announced their division of labor as follows: 1) the Levites (23:1–32); 2) the priests (24:1–31); 3) the singers (25:1–31); 4) the gatekeepers (26:1–19); 5) the administrators (26:20–32); 6) the army (27:1–24); and 7) the leaders (27:25–34). Remember, the original readers of Chronicles were the Jews, who returned from exile in Babylon and were rebuilding the destroyed temple. This would remind them of what their fathers’ sin forfeited, and how inferior their new temple was.

23:1 he made. For fuller narrative of Solomon’s coronation and the attempts to seize his throne, see 28, 29; 1 Kin. 1:1—2:9.

23:3 thirty years and above. Numbers 4:3 establishes the age of recognized priests from 30 to 50 years of age. A 5 year apprenticeship began at 25 (cf. Num. 8:24), and in some cases 20 (1 Chr. 23:24, 27). This number, 38,000, is 4 times greater than the early census in Moses’ time (cf. Num. 4, 26).

23:4 look after. The duties of these Levites are discussed in 1 Chr. 24. officers and judges. This particular function is covered in 1 Chr. 26:20–32.

23:5 gatekeepers. First Chronicles 26:1–19 gives information on them. praised. First Chronicles 25 identifies and describes these musicians. which I made. David, a gifted musician, was not only the maker, but the inventor of musical instruments (cf. Amos 6:5).

23:6 divisions. The Levites were divided among the 3 groups with distinct duties, just as they were in Moses’ day (Num. 3:14–37) and in Ezra’s day (1 Chr. 6:16–30). The family of Gershon (23:7–11), Kohath (23:12–20), and Merari (23:21–23) are each discussed.

23:24, 27 twenty years. See note on 23:3.

23:25–32 The duties of the non-priestly Levites are enumerated in their duties to provide the temple service in support of the priests who descended from Levi, through Kohath, through Aaron, through Eleazar and Ithamar (cf. 1 Chr. 6:1–3). The original duties of the 3 families are given specifically in Num. 3:25, 31, 36, 37.

1 Chronicles 24

24:1–31 The divisions and duties of the priests are outlined. Temple worship was carefully structured, without hindering the Holy Spirit or true worship (cf. 1 Cor. 14:40).

24:1 Nadab, Abihu. Consult Lev. 10:1–3 for their disgrace and demise. Eleazar. The line of the High-Priest would be through Eleazar’s offspring in accord with the priestly covenant made by God with Phinehas (Num. 25:11–13).

24:3 Zadok. See notes on 1 Chr. 6:8, 49–53. Ahimelech. This was the son of Abiathar whom Solomon released from his duties for siding with Adonijah (cf. 1 Kin. 1, 2) and the grandson of another Ahimelech, who was a priest killed by Saul (1 Sam. 22:11–18). Second Samuel 8:17 confirms the Zadok and Ahimelech high-priestly combination, one at Jerusalem where the ark was kept and the other at Gibeon serving the tabernacle. See note on 1 Chr. 15:11.

24:4–19 Priesthood duties were divided up in David’s day into 24 divisions, 16 of Eleazar and 8 of Ithamar. The reasons Eleazar’s family had twice as many divisions were that: 1) he had received the birthright since his older brothers, Nadab and Abihu, had been killed (Lev. 10); 2) he had more descendants; and 3) his descendants had more leadership ability. These divisions each served for either 1) two week periods annually or, more likely, 2) a one month period every two years (cf. 27:1–15). These divisions appear again in Neh. 10:2–8; 12:1–7; 12:12–21. These divisions extended even into the time of Christ (cf. Luke 1:5–9).The rest of the time they ministered to people in their own hometowns.

24:5 divided by lot. The ancient method of discerning God’s will (cf. Prov. 16:33; Acts. 1:26) was used to sort out all the duties, so that all cause for pride or jealousy was mitigated (cf. v. 31; 26:13).

24:10 Abijah. The division of Zacharias, John the Baptist’s father (cf. Luke 1:5).

1 Chronicles 25

25:1–31 David, the sweet psalmist of Israel (2 Sam. 23:1), established music as a central feature in the worship of God.

25:1 the captains of the army. David relied on his mighty men for help (cf. 11:10). Asaph…Heman…Jeduthun. David’s 3 chief ministers of music (cf. 6:31–48). prophesy. This is not necessarily to be taken in a revelatory sense, but rather in the sense of proclamation and exhortation through the lyrics of their music (cf. 25:2, 3). Prophesying is not necessarily predicting the future or even speaking direct revelation. It is proclaiming truth (v. 5) to people (cf. 1 Cor. 14:3), and music is a vehicle for such proclamation in praise (v. 3). David and the leaders selected those most capable (v. 7) of leading the people to worship God through their music.

25:5 seer. A term used to describe a prophet in that he knew and understood the ways and will of God.

25:9–31 The musicians were divided up into 24 divisions (corresponding to that of the priests [24:4–18]) of 12 musicians each, for a total of 288. These would give leadership to the 4,000 instrumentalists (23:5).

1 Chronicles 26

26:1–19 Cf. 1 Chr. 9:17–27 for another discussion of the temple gatekeepers or guards as we would call them. They had other duties, such as checking out equipment and utensils; storing, ordering and maintaining food for the priests and sacrifices; caring for the temple furniture; mixing the incense daily burned; and accounting for gifts brought. Their “duties” (v. 12) are given in 1 Chr. 9:17–27.

26:14 East Gate. The gate assignments were based on 4 geographical points. Cf. also N (26:14), S (26:15), and W (26:16).

26:16 Shallecheth Gate. A gate assumed to be on the west side, but other details are unknown.

26:18 Parbar. Probably a courtyard, extending westward. Verses 17, 18 indicate a total of 24 guards posted at all points of entrance and exit.

26:20–32 This section lists miscellaneous administrative posts handled by the Levites, by those in Jerusalem (26:20–28), and by those outside (26:29–32).

26:20 treasuries. The Levites watched over the store of valuables given to the LORD. This is a general reference to all the precious things committed to their trust, including contributions from David and the people, as well as war spoils given by triumphant soldiers (vv. 26, 27).

26:29–32 officials and judges. There were 6,000 magistrates exercising judicial functions throughout the Land.

26:31 fortieth year. The last year of David’s reign (ca. 971 B.C.).

1 Chronicles 27

27:1–34 First Chronicles 23–26 discusses spiritual leadership, while here the chronicler focuses on the civil aspects of David’s kingdom.

27:1–15 This section enumerates the standing army of Israel (288,000 men), which had responsibility to guard the nation and temple. They were divided into 12 divisions, each of which served for one month during the year. When full war occurred, a larger force could be called into action (cf. 21:5).

27:16–22 While 12 officers are named, the tribes of Asher and Gad are not mentioned for unknown reasons.

27:23, 24 Here is further comment on the sinful census detailed in 1 Chr. 21:1–30. He didn’t try to number all Israelites because they were too many (cf. Gen. 28:14). Nor did he finish the census, being interrupted by guilt and judgment.

27:24 the chronicles of King David. Daily records were kept of the king’s reign. None was kept of this calamity because the record was too painful.

27:25–31 A summary of officials who looked over David’s various agricultural assets.

27:32–34 A summary of those whose duties kept them in close contact with the king (cf. 18:14–17), perhaps like a cabinet. When David’s son, Absalom, rebelled against him, Ahithophel betrayed David and joined the revolution. Hushan pretended loyalty to Absalom, and his advice caused Absalom’s death (cf. 2 Sam. 15:31—17:23).

1 Chronicles 28

28:1—29:20 A record is given of David’s last assembly in which the king charged Solomon and the people to build the temple for God’s glory. These final chapters present the transition from David to Solomon. The chronicler does not mention Adonijah’s conspiracy (1 Kin. 1:5–9) or David’s weakness (1 Kin. 1:1–4), but looks at the positive contribution of the Davidic kingdom.

28:2–8 For the assembly’s sake, David testified to the Davidic Covenant originally given by God to him in 2 Sam. 7 (cf. 17:7–27; 22:6–16). David makes it clear that Solomon was God’s choice (v. 5) as had been frequently intimated (cf. 2 Sam. 12:24, 25; 1 Kin. 1:13), just as the coming Christ will be God’s chosen Son to ultimately fulfill the kingdom promise.

28:8 Cf. Deut. 5:29, 33; 6:1–3.

28:9–21 David turns his words to Solomon with 4 perspectives: 1) spiritual devotion (28:9, 10); 2) architectural execution (28:11–19); 3) divine intervention (28:20); and 4) human participation (28:21).

28:9, 10 Cf. note on 22:11–13, 18, 19.

28:18 the chariot. Using the imagery of Ps. 18:10, the cherubim are depicted as the vehicle in which God moves.

28:19 in writing. David wrote down the plans under the Holy Spirit’s divine inspiration (non-canonical, written revelation). This divine privilege was much like that of Moses for the tabernacle (Ex. 25:9, 40; 27:8; Heb. 8:5).

28:20, 21 Solomon’s associates in the building project were God, the owner and general contractor (28:20), plus the human work force (28:21).

1 Chronicles 29

29:1–5 David called for consecrated giving to the project (cf. 28:1), based on the example of his generosity (vv. 3, 4). David gave his personal fortune to the temple building, a fortune almost immeasurable.

29:1 young and inexperienced. See notes on 1 Chr. 22:5.

29:4 three thousand talents. Assuming a talent weighed about 75 lbs., this amounts to almost 112 tons of gold, plus the 7,000 talents of silver which would be 260 tons. The total worth of such precious metals has been estimated in the billions of dollars. gold of Ophir. This was held to be the purest and finest in the world (cf. Job 22:24; 28:16; Is. 13:12).

29:6–9 willingly. Here is the key to all freewill giving, i.e., giving what one desires to give. Tithes were required for taxation, to fund the theocracy, similar to taxation today. The law required that to be paid. This, however, is the voluntary giving from the heart to the LORD. The NT speaks of this (cf. Luke 6:38; 2 Cor. 9:1–8) and never demands that a tithe be given to God, but that taxes be paid to one’s government (cf. Rom. 13:6, 7). Paying taxes and giving God whatever one is willing to give, based on devotion to Him and His glory, is biblical giving.

29:7 five thousand talents. Assuming a talent weighed about 75 lbs., this amounts to 187 tons of gold. darics. A Persian coin, familiar to Jews from the captivity, possibly named after Darius I (cf. Ezra 8:27). The readers of this material in Ezra’s day would know it as a contemporary measurement. ten thousand talents. This amounts to 375 tons of silver. eighteen thousand talents. This amounts to almost 675 tons of bronze. one hundred thousand talents. This amounts to 3,750 tons of iron. The sum of all this is staggering, and has been estimated into the billions of dollars.

29:10–15 David responds to the phenomenal offering expressing amazing sacrifices of wealth with praise in which he acknowledges that all things belong to and come from God. He concludes that God is everything and that man is nothing, much like Ps. 8. This magnificent prayer of thanks gives God all credit, even for the people’s generosity (v. 14).

29:16–20 David leads in a prayer of commitment.

29:17 test the heart. Opportunities for giving to God are tests of the character of a believer’s devotion to the LORD. The king acknowledges that the attitude of one’s heart is significantly more important than the amount of offering in one’s hand.

29:20 bowed…prostrated. The ultimate physical expression of an inward submission to God in all things.

29:21–30 The chronicler records in selective fashion the final days of David and the enthronement of Solomon. For a more complete treatment see 1 Kin. 1:1–53.

29:22 the second time. This most likely refers to a public ceremony subsequent to the private one of 1 Kin. 1:35–39 in response to Adonijah’s conspiracy. David’s High-Priest Zadok had been loyal to both father and son (1 Kin. 1:32–40; 2:27–29), so he continued on as High-Priest during Solomon’s reign.

29:26–28 Cf. 1 Kin. 2:10–12.

29:27 forty years. Ca. 1011–971 B.C.

29:29 Samuel. This most likely refers to the canonical book of 1 and 2 Samuel. seer…prophet…seer. All 3 are different, but synonymous, Heb. terms referring to the prophetic office from the perspectives of: 1) to understand; 2) to proclaim; and 3) to understand respectively. Nathan…Gad. These are non-canonical, but reliable, historical records that the chronicler utilized. God’s Spirit protected the record from error in the original writing (2 Tim. 3:16, 17; 2 Pet. 1:20, 21).

1 Chronicles 1

1:1 a Gen. 1:27; 2:7; 5:1, 2, 5

1:1 b Gen. 4:25, 26; 5:3–9

1:4 c Gen. 5:28—10:1

1:4 1 So with MT, Vg.; LXX adds the sons of Noah

1:5 d Gen. 10:2–4

1:6 2 Riphath, Gen. 10:3

1:7 3 Tarshish, Gen. 10:4

1:7 4 Dodanim, Gen. 10:4

1:8 e Gen. 10:6

1:9 5 Sabtah, Gen. 10:7

1:9 6 Raamah, Gen. 10:7

1:10 f Gen. 10:8–10, 13

1:12 g Deut. 2:23

1:13 h Gen. 9:18, 25–27; 10:15

1:17 i Gen. 10:22–29; 11:10

1:17 j Luke 3:36

1:17 7 Mash, Gen. 10:23

1:19 8 Lit. Division, Gen. 10:25

1:19 9 Or land

1:20 k Gen. 10:26

1:22 10 Obal, Gen. 10:28

1:24 l Gen. 11:10–26; Luke 3:34–36

1:25 m Gen. 11:15

1:27 n Gen. 17:5

1:28 o Gen. 21:2, 3

1:28 p Gen. 21:2

1:28 q Gen. 16:11, 15

1:29 r Gen. 25:13–16

1:30 11 Hadar, Gen. 25:15

1:32 s Gen. 25:1–4

1:34 t Gen. 21:2

1:34 u Gen. 25:9, 25, 26, 29; 32:28

1:35 v Gen. 36:10–19

1:36 w Gen. 36:12

1:36 12 Zepho, Gen. 36:11

1:38 x Gen. 36:20–28

1:39 13 Hemam or Heman, Gen. 36:22

1:40 14 Alvan, Gen. 36:23

1:40 15 Shepho, Gen. 36:23

1:41 y Gen. 36:25

1:41 16 Hemdan, Gen. 36:26

1:42 17 Akan, Gen. 36:27

1:43 z Gen. 36:31–43

1:46 18 Lit. struck

1:48 a Gen. 36:37

1:50 19 Hadar, Gen. 36:39

1:50 20 Pau, Gen. 36:39

1:51 21 Alvah, Gen. 36:40

1 Chronicles 2

2:1 a Gen. 29:32–35; 35:23, 26; 46:8–27

2:1 b Gen. 29:32; 35:22

2:1 1 Jacob, Gen. 32:28

2:3 c Gen. 38:3–5; 46:12; Num. 26:19

2:3 d Gen. 38:2

2:3 e Gen. 38:7

2:4 f Gen. 38:6

2:4 g Matt. 1:3

2:5 h Gen. 46:12; Ruth 4:18

2:6 i 1 Kin. 4:31

2:6 2 Zabdi, Josh. 7:1

2:6 3 Darda, 1 Kin. 4:31

2:7 j 1 Chr. 4:1

2:7 k Josh. 6:18

2:7 4 Achan, Josh. 7:1

2:7 5 banned or devoted

2:9 6 Aram, Matt. 1:3, 4

2:9 7 Caleb, vv. 18, 42

2:10 l Ruth 4:19–22; Matt. 1:4

2:10 m Num. 1:7; 2:3

2:11 8 Salmon, Ruth 4:21; Luke 3:32

2:13 n 1 Sam. 16:6

2:13 9 Shammah, 1 Sam. 16:9

2:15 o 1 Sam. 16:10, 11; 17:12

2:16 p 2 Sam. 2:18

2:17 10 Jithra the Israelite, 2 Sam. 17:25

2:19 q 1 Chr. 2:50

2:19 11 Lit. took to himself

2:19 12 Or Ephrathah

2:20 r Ex. 31:2; 38:22

2:21 s Num. 27:1; Judg. 5:14; 1 Chr. 7:14

2:22 t Judg. 10:3

2:22 13 Reckoned to Manasseh through the daughter of Machir, Num. 32:41; Deut. 3:14; 25:5, 6; 1 Kin. 4:13; 1 Chr. 7:14

2:23 u Num. 32:41; Deut. 3:14; Josh. 13:30

2:24 v 1 Chr. 4:5

2:31 w 1 Chr. 2:34, 35

2:36 x 1 Chr. 11:41

2:37 y 2 Chr. 23:1

2:49 z Josh. 15:17

2:49 14 Or Achsa

2:50 a 1 Chr. 4:4

2:50 b Josh. 9:17; 18:14

2:50 15 Ephrath, v. 19

2:52 16 Reaiah, 1 Chr. 4:2

2:52 17 Or Manuhothites, same as Manahethites, v. 54

2:54 18 Or Ataroth of the house of Joab

2:55 c Judg. 1:16

2:55 d 2 Kin. 10:15; Jer. 35:2

1 Chronicles 3

3:1 a 2 Sam. 3:2–5

3:1 b 1 Sam. 25:43

3:1 c Josh. 15:56

3:1 d 1 Sam. 25:39–42

3:1 1 Chileab, 2 Sam. 3:3

3:2 e 2 Sam. 13:37; 15:1

3:2 f 1 Kin. 1:5

3:3 g 2 Sam. 3:5

3:4 h 2 Sam. 2:11

3:4 i 2 Sam. 5:5

3:5 j 1 Chr. 14:4–7

3:5 k 2 Sam. 12:24, 25

3:5 2 Shammua, 1 Chr. 14:4; 2 Sam. 5:14

3:5 3 Bathsheba, 2 Sam. 11:3

3:5 4 Eliam, 2 Sam. 11:3

3:6 5 Elishua, 1 Chr. 14:5; 2 Sam. 5:15

3:6 6 Elpelet, 1 Chr. 14:5

3:8 l 2 Sam. 5:14–16

3:8 7 Beeliada, 1 Chr. 14:7

3:9 m 2 Sam. 13:1

3:10 n 1 Kin. 11:43; Matt. 1:7–10

3:10 8 Abijam, 1 Kin. 15:1

3:11 9 Jehoram, 2 Kin. 1:17; 8:16

3:11 10 Or Azariah or Jehoahaz

3:11 11 Jehoash, 2 Kin. 12:1

3:12 12 Uzziah, Is. 6:1

3:15 13 Eliakim, 2 Kin. 23:34

3:15 14 Jehoahaz, 2 Kin. 23:31

3:16 o Matt. 1:11

3:16 15 Jehoiachin, 2 Kin. 24:8, or Coniah, Jer. 22:24

3:16 16 Mattaniah, 2 Kin. 24:17

3:17 p Matt. 1:12

3:17 17 Jehoiachin, 2 Kin. 24:8, or Coniah, Jer. 22:24

3:17 18 Or the captive were Shealtiel

3:22 q Ezra 8:2

1 Chronicles 4

4:1 a Gen. 38:29; 46:12

4:1 1 Chelubai, 1 Chr. 2:9 or Caleb, 1 Chr. 2:18

4:2 2 Haroeh, 1 Chr. 2:52

4:4 b Ex. 31:2; 1 Chr. 2:50

4:5 c 1 Chr. 2:24

4:9 d Gen. 34:19

4:9 3 Lit. He Will Cause Pain

4:10 4 border

4:11 e Job 8:1

4:12 5 Lit. City of Nahash

4:13 f Josh. 15:17; Judg. 3:9, 11

4:13 6 LXX, Vg. add and Meonothai

4:14 g Neh. 11:35

4:14 7 Lit. Valley of Craftsmen

4:15 h Josh. 14:6, 14; 15:13, 17; 1 Chr. 6:56

4:15 8 Or Uknaz

4:17 9 Lit. she

4:18 10 Or His Judean wife

4:19 i 2 Kin. 25:23

4:21 j Gen. 38:11, 14

4:21 k Gen. 38:1–5; 46:12

4:22 11 Lit. words

4:23 12 Lit. Plants

4:23 13 Lit. Hedges

4:24 l Num. 26:12–14

4:24 14 Jemuel, Gen. 46:10; Ex. 6:15; Num. 26:12

4:24 15 Jachin, Gen. 46:10; Num. 26:12

4:24 16 Zohar, Gen. 46:10; Ex. 6:15

4:27 m Num. 2:9

4:29 17 Balah, Josh. 19:3

4:29 18 Eltolad, Josh. 19:4

4:31 19 Hazar Susah, Josh. 19:5

4:32 20 Ether, Josh. 19:7

4:33 21 Baalath Beer, Josh. 19:8

4:41 n 2 Kin. 18:8

4:41 o 2 Kin. 19:11

4:41 22 Lit. struck

4:43 p Ex. 17:14; 1 Sam. 15:8; 30:17

4:43 23 Lit. struck

1 Chronicles 5

5:1 a Gen. 29:32; 49:3

5:1 b Gen. 35:22; 49:4

5:1 c Gen. 48:15, 22

5:2 d Gen. 49:8, 10; Ps. 60:7; 108:8

5:2 e Mic. 5:2; Matt. 2:6

5:2 1 the right of the firstborn

5:3 f Gen. 46:9; Ex. 6:14; Num. 26:5

5:6 g 2 Kin. 18:11

5:6 2 Heb. Tilgath-Pilneser

5:7 h 1 Chr. 5:17

5:8 i Num. 32:34; Josh. 12:2; 13:15, 16

5:9 j Josh. 22:8, 9

5:9 3 beginning

5:9 4 increased

5:10 k Gen. 25:12

5:11 l Num. 26:15–18

5:11 m Josh. 13:11, 24–28

5:11 n Deut. 3:10

5:16 o 1 Chr. 27:29; Song 2:1; Is. 35:2; 65:10

5:16 5 open lands

5:17 p 2 Kin. 15:5, 32

5:17 q 2 Kin. 14:16, 28

5:19 r Gen. 25:15; 1 Chr. 1:31

5:20 s (1 Chr. 5:22)

5:20 t 2 Chr. 14:11–13

5:20 u Ps. 9:10; 20:7, 8; 22:4, 5

5:20 6 Lit. was entreated for them

5:22 v (Josh. 23:10; 2 Chr. 32:8; Rom. 8:31)

5:22 w 2 Kin. 15:29; 17:6

5:23 x Deut. 3:9

5:25 y 2 Kin. 17:7

5:26 z 2 Kin. 15:19

5:26 a 2 Kin. 15:29

5:26 b 2 Kin. 17:6; 18:11

5:26 7 Heb. Tilgath-Pilneser

1 Chronicles 6

6:1 a Gen. 46:11; Ex. 6:16; Num. 26:57; 1 Chr. 23:6

6:1 1 Or Gershom, v. 16

6:2 b 1 Chr. 6:18, 22

6:3 c Lev. 10:1, 2

6:8 d 2 Sam. 8:17

6:8 e 2 Sam. 15:27

6:10 f 2 Chr. 26:17, 18

6:10 g 1 Kin. 6:1; 2 Chr. 3:1

6:10 2 Lit. house

6:11 h Ezra 7:3

6:11 i 2 Chr. 19:11

6:12 3 Meshullam, 1 Chr. 9:11

6:14 j 2 Kin. 25:18–21; Neh. 11:11

6:15 k 2 Kin. 25:21

6:16 l Gen. 46:11; Ex. 6:16

6:16 4 Heb. Gershom, an alternate spelling for Gershon, vv. 1, 17, 20, 43, 62, 71

6:20 m 1 Chr. 6:42

6:21 5 Ethan, v. 42

6:21 6 Adaiah, v. 41

6:21 7 Ethni, v. 41

6:22 n Num. 16:1

6:22 8 Izhar, vv. 2, 18

6:25 o 1 Chr. 6:35, 36

6:26 9 Zuph, v. 35; 1 Sam. 1:1

6:26 10 Toah, v. 34

6:27 11 Eliel, v. 34

6:28 12 So with LXX, Syr., Arab.; cf. v. 33 and 1 Sam. 8:2

6:28 13 Heb. Vasheni

6:31 p 1 Chr. 15:16–22, 27; 16:4–6

6:31 q 2 Sam. 6:17; 1 Kin. 8:4; 1 Chr. 15:25—16:1

6:33 r Num. 26:57

6:33 14 Lit. stood with

6:34 15 Elihu, 1 Sam. 1:1

6:34 16 Tohu, 1 Sam. 1:1

6:37 s Ex. 6:24

6:39 t 2 Chr. 5:12

6:41 u 1 Chr. 6:21

6:44 17 Jeduthun, 1 Chr. 9:16; 25:1, 3, 6; 2 Chr. 35:15; Ps. 62:title

6:44 18 Or Kushaiah

6:48 v 1 Chr. 9:14–34

6:49 w Ex. 28:1; (Num. 18:1–8)

6:49 x Lev. 1:8, 9

6:49 y Ex. 30:7

6:50 z 1 Chr. 6:4–8; Ezra 7:5

6:54 a Josh. 21

6:55 b Josh. 14:13; 21:11, 12

6:55 19 open lands

6:56 c Josh. 14:13; 15:13

6:57 d Josh. 21:13, 19

6:58 20 Holon, Josh. 21:15

6:59 21 Ain, Josh. 21:16

6:60 22 Almon, Josh. 21:18

6:61 e 1 Chr. 6:66–70

6:61 f Josh. 21:5

6:63 g Josh. 21:7, 34–40

6:64 23 open lands

6:66 h 1 Chr. 6:61

6:67 i Josh. 21:21

6:68 j Josh. 21:22

6:71 24 Beeshterah, Josh. 21:27

6:72 25 Kishon, Josh. 21:28

6:77 26 Heb. Rimmono, an alternate spelling of Rimmon, 1 Chr. 4:32

1 Chronicles 7

7:1 a Num. 26:23–25

7:1 1 Puvah, Gen. 46:13

7:1 2 Job, Gen. 46:13

7:2 b 2 Sam. 24:1–9; 1 Chr. 27:1

7:6 c Gen. 46:21; Num. 26:38–41; 1 Chr. 8:1

7:12 3 Shupham, Num. 26:39

7:12 4 Hupham, Num. 26:39

7:12 5 Iri, v. 7

7:12 6 Ahiram, Num. 26:38

7:13 d Num. 26:48–50

7:13 7 Jahzeel, Gen. 46:24

7:13 8 Shillem, Gen. 46:24

7:14 e Num. 26:29–34

7:14 f 1 Chr. 2:21

7:15 g Num. 26:30–33; 27:1

7:15 9 Hupham, v. 12; Num. 26:39

7:15 10 Shupham, v. 12; Num. 26:39

7:15 11 Lit. the second

7:17 h 1 Sam. 12:11

7:18 12 Jeezer, Num. 26:30

7:20 i Num. 26:35–37

7:23 13 Lit. In Tragedy

7:24 j Josh. 16:3, 5; 2 Chr. 8:5

7:26 k Num. 10:22

7:27 l Ex. 17:9, 14; 24:13; 33:11

7:27 14 Heb. Non

7:28 m Josh. 16:1–10

7:28 15 Naarath, Josh. 16:7

7:28 16 Many Heb. mss., Bg., LXX, Tg., Vg. Gazza

7:29 n Gen. 41:51; Josh. 17:7

7:29 o Josh. 17:11

7:30 p Gen. 46:17; Num. 26:44–47

7:31 17 Or Birzavith or Birzoth

7:32 18 Shemer, 1 Chr. 7:34

7:32 19 Helem, 1 Chr. 7:35

7:34 q 1 Chr. 7:32

7:37 20 Jether, v. 38

1 Chronicles 8

8:1 a Gen. 46:21; Num. 26:38; 1 Chr. 7:6

8:1 1 Ahiram, Num. 26:38

8:3 2 Ard, Num. 26:40

8:5 3 Shupham, Num. 26:39, or Shuppim, 1 Chr. 7:12

8:6 b 1 Chr. 6:60

8:6 c 1 Chr. 2:52

8:13 d 1 Chr. 8:21

8:21 4 Shema, 1 Chr. 7:13

8:29 e 1 Chr. 9:35–38

8:29 5 Jeiel, 1 Chr. 9:35

8:31 6 Zechariah, 1 Chr. 9:37

8:32 7 Shimeam, 1 Chr. 9:38

8:32 8 Lit. opposite

8:32 9 brethren

8:33 f 1 Sam. 14:51

8:33 10 Also the son of Gibeon, 1 Chr. 9:36, 39

8:33 11 Jishui, 1 Sam. 14:49

8:33 12 Ishbosheth, 2 Sam. 2:8

8:34 g 2 Sam. 9:12

8:34 13 Mephibosheth, 2 Sam. 4:4

8:35 14 Tahrea, 1 Chr. 9:41

8:36 15 Jarah, 1 Chr. 9:42

8:37 16 Raphaiah, 1 Chr. 9:43

1 Chronicles 9

9:1 a Ezra 2:59

9:1 1 enrolled

9:2 b Ezra 2:70; Neh. 7:73

9:2 c Ezra 2:43; 8:20

9:3 d Neh. 11:1, 2

9:10 e Neh. 11:10–14

9:11 f 2 Chr. 31:13; Jer. 20:1

9:11 2 Seraiah, Neh. 11:11

9:13 3 Lit. mighty men of strength

9:15 g Neh. 11:17

9:16 h Neh. 11:17

9:16 i Neh. 11:17

9:19 4 Lit. thresholds

9:20 j Num. 25:6–13; 31:6

9:21 k 1 Chr. 26:2, 14

9:21 5 gatekeeper

9:22 l 1 Chr. 26:1, 2

9:22 m 1 Sam. 9:9

9:25 n 2 Kin. 11:4–7; 2 Chr. 23:8

9:27 o 1 Chr. 23:30–32

9:27 6 the watch was committed to them

9:29 p 1 Chr. 23:29

9:30 q Ex. 30:22–25

9:31 r Lev. 2:5; 6:21

9:32 s Lev. 24:5–8

9:33 t 1 Chr. 6:31; 25:1

9:35 u 1 Chr. 8:29–32

9:37 7 Zecher, 1 Chr. 8:31

9:38 8 Shimeah, 1 Chr. 8:32

9:39 v 1 Chr. 8:33–38

9:41 w 1 Chr. 8:35

9:41 9 Tarea, 1 Chr. 8:35

9:41 10 So with Arab., Syr., Tg., Vg. (cf. 8:35); MT, LXX omit and Ahaz

9:42 11 Jehoaddah, 1 Chr. 8:36

9:43 12 Raphah, 1 Chr. 8:37

1 Chronicles 10

10:1 a 1 Sam. 31:1, 2

10:2 1 Jishui, 1 Sam. 14:49

10:8 2 plunder

10:10 b 1 Sam. 31:10

10:10 3 Lit. house

10:12 c 1 Sam. 14:52

10:12 d 2 Sam. 21:12

10:13 e 1 Sam. 13:13, 14; 15:22–26

10:13 f (Lev. 19:31; 20:6); 1 Sam. 28:7

10:13 4 Lit. transgressed

10:14 g 1 Sam. 15:28; 2 Sam. 3:9, 10; 5:3; 1 Chr. 12:23

1 Chronicles 11

11:1 a 2 Sam. 5:1

11:2 b 1 Sam. 16:1–3; Ps. 78:70–72

11:2 c 2 Sam. 7:7

11:3 d 2 Sam. 5:3

11:3 e 1 Sam. 16:1, 4, 12, 13

11:3 1 Lit. by the hand of Samuel

11:4 f 2 Sam. 5:6

11:4 g Josh. 15:8, 63; Judg. 1:21; 19:10, 11

11:6 2 Lit. head

11:7 3 Zion, 2 Sam. 5:7

11:8 4 Lit. The Landfill

11:8 5 Lit. revived

11:9 h 2 Sam. 3:1

11:9 i 1 Sam. 16:18

11:10 j 2 Sam. 23:8

11:10 k 1 Sam. 16:1, 12

11:11 l 1 Chr. 27:2

11:11 m 1 Chr. 12:18

11:11 6 So with Qr.; Kt., LXX, Vg. the thirty (cf. 2 Sam. 23:8)

11:12 n 1 Chr. 27:4

11:13 7 Ephes Dammim, 1 Sam. 17:1

11:14 8 Lit. took their stand

11:15 o 2 Sam. 23:13

11:15 p 2 Sam. 5:18; 1 Chr. 14:9

11:15 9 Lit. Giants

11:20 q 2 Sam. 23:18; 1 Chr. 18:12

11:20 10 So with MT, LXX, Vg.; Syr. thirty

11:21 r 2 Sam. 23:19

11:22 s 2 Sam. 23:20

11:22 11 was great in deeds

11:23 12 About 7½ feet

11:26 t 2 Sam. 23:24

11:27 u 2 Sam. 23:26; 1 Chr. 27:10

11:27 13 Shammah the Harodite, 2 Sam. 23:25

11:27 14 Paltite, 2 Sam. 23:26

11:28 v 1 Chr. 27:9

11:28 w 1 Chr. 27:12

11:29 15 Mebunnai, 2 Sam. 23:27

11:29 16 Zalmon, 2 Sam. 23:28

11:30 x 1 Chr. 27:13

11:30 17 Heleb, 2 Sam. 23:29, or Heldai, 1 Chr. 27:15

11:31 y 1 Chr. 27:14

11:31 18 Ittai, 2 Sam. 23:29

11:32 19 Hiddai, 2 Sam. 23:30

11:32 20 Abi-Albon, 2 Sam. 23:31

11:33 21 Barhumite, 2 Sam. 23:31

11:34 22 Jashen, 2 Sam. 23:32

11:35 23 Sharar, 2 Sam. 23:33

11:35 24 Eliphelet, 2 Sam. 23:34

11:35 25 Ahasbai, 2 Sam. 23:34

11:37 26 Hezrai, 2 Sam. 23:38

11:37 27 Paarai the Arbite, 2 Sam. 23:35

11:39 28 Beerothite, 2 Sam. 23:37

11:41 z 2 Sam. 11

11:41 29 The last sixteen are not added in 2 Sam. 23.

1 Chronicles 12

12:1 a 1 Sam. 27:2

12:1 b 1 Sam. 27:6

12:2 c Judg. 3:15; 20:16

12:3 1 Or Hasmaah

12:8 d 2 Sam. 2:18

12:8 2 Lit. separated themselves to

12:14 e 1 Sam. 18:13

12:15 f Josh. 3:15; 4:18, 19

12:17 3 Lit. before them

12:17 4 Lit. violence

12:18 g 2 Sam. 17:25

12:18 5 Lit. clothed

12:19 h 1 Sam. 29:2

12:19 i 1 Sam. 29:4

12:21 j 1 Sam. 30:1, 9, 10

12:22 k Gen. 32:2; Josh. 5:13–15

12:23 l 2 Sam. 2:1–4

12:23 m 1 Chr. 11:1

12:23 n 1 Chr. 10:14

12:23 o 1 Sam. 16:1–4

12:23 6 Lit. heads of those

12:24 7 equipped

12:28 p 2 Sam. 8:17; 1 Chr. 6:8, 53

12:29 q 2 Sam. 2:8, 9

12:30 8 Lit. men of names

12:32 r Esth. 1:13

12:33 s Ps. 12:2; (James 1:8)

12:38 t 2 Chr. 30:12

1 Chronicles 13

13:1 a 1 Chr. 11:15; 12:34

13:2 b 1 Sam. 31:1; Is. 37:4

13:3 c 1 Sam. 7:1, 2

13:5 d 1 Sam. 7:5

13:5 e Josh. 13:3

13:5 f 1 Sam. 6:21; 7:1, 2

13:6 g Josh. 15:9, 60

13:6 h Ex. 25:22; 1 Sam. 4:4; 2 Kin. 19:15

13:6 1 Baale Judah, 2 Sam. 6:2

13:7 i Num. 4:15; 1 Sam. 6:7

13:7 j 1 Sam. 7:1

13:7 2 Lit. caused the ark of God to ride

13:8 k 2 Sam. 6:5

13:8 3 songs

13:9 4 Nachon, 2 Sam. 6:6

13:9 5 Or let it go off

13:10 l (Num. 4:15); 1 Chr. 15:13, 15

13:10 m Lev. 10:2

13:11 6 Lit. Outburst Against Uzza

13:14 n 2 Sam. 6:11

13:14 o (Gen. 30:27); 1 Chr. 26:4–8

1 Chronicles 14

14:1 a 2 Sam. 5:11; 1 Kin. 5:1

14:2 b Num. 24:7

14:4 c 1 Chr. 3:5–8

14:4 1 Shimea, 1 Chr. 3:5

14:5 2 Elishama, 1 Chr. 3:6

14:5 3 Eliphelet, 1 Chr. 3:6

14:7 4 Eliada, 2 Sam. 5:6; 1 Chr. 3:8

14:8 d 2 Sam. 5:17–21

14:9 e Josh. 17:15; 18:16; 1 Chr. 11:15; 14:13

14:9 5 Lit. Giants

14:10 f 1 Sam. 23:2, 4; 30:8; 2 Sam. 2:1; 5:19, 23; 21:1

14:11 6 Lit. Master of Breakthroughs

14:13 g 2 Sam. 5:22–25

14:14 h 2 Sam. 5:23

14:16 7 Geba, 2 Sam. 5:25

14:17 i Josh. 6:27; 2 Chr. 26:8

14:17 j (Ex. 15:14–16; Deut. 2:25; 11:25); 2 Chr. 20:29

1 Chronicles 15

15:1 a 1 Chr. 16:1

15:2 b (Num. 4:15); 2 Sam. 6:1–11

15:2 c Num. 4:2–15; Deut. 10:8; 31:9

15:3 d Ex. 40:20, 21; 2 Sam. 6:12; 1 Kin. 8:1; 1 Chr. 13:5

15:5 1 kinsmen

15:8 e Ex. 6:22

15:9 f Ex. 6:18

15:11 g 2 Sam. 8:17; 15:24–29, 35, 36; 18:19, 22, 27; 19:11; 20:25; 1 Chr. 12:28

15:11 h 1 Sam. 22:20–23; 23:6; 30:7; 1 Kin. 2:22, 26, 27; Mark 2:6

15:12 2 consecrate

15:13 i 2 Sam. 6:3

15:13 j 1 Chr. 13:7–11

15:13 3 regarding the ordinance

15:14 4 consecrated

15:15 k Ex. 25:14; Num. 4:15; 7:9

15:17 l 1 Chr. 6:33; 25:1

15:17 m 1 Chr. 6:39

15:17 n 1 Chr. 6:44

15:18 5 So with MT, Vg.; LXX omits Ben

15:20 o Ps. 46:title

15:20 6 Jaaziel, v. 18

15:21 p Ps. 6:title

15:24 q (Num. 10:8); Ps. 81:3

15:24 r 1 Chr. 13:13, 14

15:25 s 2 Sam. 6:12, 13; 1 Kin. 8:1

15:27 t 1 Sam. 2:18, 28

15:28 u Num. 23:21; Josh. 6:20; 1 Chr. 13:8; Zech. 4:7; 1 Thess. 4:16

15:29 v 1 Sam. 18:20, 27; 19:11–17; 2 Sam. 3:13, 14; 6:16, 20–23

1 Chronicles 16

16:1 a 2 Sam. 6:17; 1 Chr. 15:1

16:2 b 1 Kin. 8:14

16:4 c Ps. 38:title; 70:title

16:5 d 1 Chr. 15:18

16:7 e 2 Sam. 22:1; 23:1

16:7 f Ps. 105:1–15

16:8 g 1 Chr. 17:19, 20; Ps. 105:1–15

16:14 h Ps. 48:10; (Is. 26:9)

16:16 i Gen. 17:2; 26:3; 28:13; 35:11

16:17 j Gen. 35:11, 12

16:17 k Gen. 28:10–15

16:19 l Gen. 34:30; Deut. 7:7

16:21 m Gen. 12:17; 20:3; Ex. 7:15–18

16:22 n Gen. 20:7; Ps. 105:15

16:23 o Ps. 96:1–13

16:26 p Lev. 19:4; (1 Cor. 8:5, 6)

16:26 1 worthless things

16:33 q Is. 55:12, 13

16:33 r (Joel 3:1–14); Zech. 14:1–14; (Matt. 25:31–46)

16:34 s 2 Chr. 5:13; 7:3; Ezra 3:11; Ps. 106:1; 107:1; 118:1; 136:1; Jer. 33:11

16:35 t Ps. 106:47, 48

16:36 u 1 Kin. 8:15, 56; Ps. 72:18

16:36 v Deut. 27:15; Neh. 8:6

16:37 w 1 Chr. 16:4, 5

16:37 x 2 Chr. 8:14; Ezra 3:4

16:38 y 1 Chr. 13:14

16:39 z 1 Chr. 21:29; 2 Chr. 1:3

16:39 a 1 Kin. 3:4

16:39 2 Place for pagan worship

16:40 b (Ex. 29:38–42; Num. 28:3, 4)

16:41 c 1 Chr. 25:1–6; 2 Chr. 5:13; 7:3; Ezra 3:11; Jer. 33:11

16:43 d 2 Sam. 6:18–20

1 Chronicles 17

17:1 a 2 Sam. 7:1; 1 Chr. 14:1

17:4 b (1 Chr. 28:2, 3)

17:7 c 1 Sam. 16:11–13

17:7 1 leader

17:8 2 given you prestige

17:9 d (Deut. 30:1–9; Jer. 16:14–16; 23:5–8; 24:6; Ezek. 37:21–27); Amos 9:14

17:10 3 Royal dynasty

17:11 e 1 Kin. 2:10; 1 Chr. 29:28

17:11 f 1 Kin. 5:5; 6:12; 8:19–21; (1 Chr. 22:9–13; 28:20); Matt. 1:6; Luke 3:31

17:11 4 Die and join your ancestors

17:12 g 1 Kin. 6:38; 2 Chr. 6:2; (Ps. 89:20–37)

17:13 h 2 Sam. 7:14, 15; Matt. 3:17; Mark 1:11; Luke 3:22; 2 Cor. 6:18; Heb. 1:5

17:13 i (1 Sam. 15:23–28); 1 Chr. 10:14

17:14 j Ps. 89:3, 4; Matt. 19:28; 25:31; (Luke 1:31–33)

17:16 k 2 Sam. 7:18

17:21 l (Deut. 4:6–8, 33–38); Ps. 147:20

17:25 5 Lit. have uncovered the ear of

17:26 6 Or You alone are

1 Chronicles 18

18:1 a 2 Sam. 8:1–18

18:1 1 Lit. struck

18:2 b 2 Sam. 8:2; Zeph. 2:9

18:2 c Ps. 60:8

18:2 2 Lit. struck

18:3 d 2 Sam. 8:3

18:3 3 Lit. struck

18:3 4 Heb. Hadarezer

18:4 5 seven hundred, 2 Sam. 8:4

18:4 6 crippled

18:5 e 2 Sam. 8:5, 6; 1 Kin. 11:23–25

18:8 f 2 Sam. 8:8

18:8 g 1 Kin. 7:15, 23; 2 Chr. 4:12, 15, 16

18:8 7 Betah, 2 Sam. 8:8

18:8 8 Berothai, 2 Sam. 8:8

18:8 9 Heb. Hadarezer

18:8 10 Great laver or basin

18:9 11 Toi, 2 Sam. 8:9, 10

18:9 12 Lit. struck

18:10 h 2 Sam. 8:10–12

18:10 13 Joram, 2 Sam. 8:10

18:10 14 Lit. struck

18:11 i 2 Sam. 10:14

18:11 j 2 Sam. 5:17–25

18:11 k 2 Sam. 1:1

18:12 l 2 Sam. 23:18; 1 Chr. 2:16

18:12 m 2 Sam. 8:13

18:12 15 Syrians, 2 Sam. 8:13

18:13 n Gen. 27:29–40; Num. 24:18; 2 Sam. 8:14

18:16 16 Ahimelech, 2 Sam. 8:17

18:16 17 Seraiah, 2 Sam. 8:17, or Shisha, 1 Kin. 4:3

18:17 o 2 Sam. 8:18

18:17 18 Lit. at the hand of the king

1 Chronicles 19

19:1 a 1 Sam. 11:1; 2 Sam. 10:1–19

19:3 1 Lit. In your eyes is David honoring your father because

19:4 b Is. 20:4

19:4 2 in half

19:6 c 1 Chr. 18:5, 9

19:6 3 Heb. Aram Naharaim

19:6 4 Zoba, 2 Sam. 10:6

19:16 5 The Euphrates

19:16 6 Zoba, 2 Sam. 10:6, or Shobach, 2 Sam. 10:16

19:18 7 seven hundred, 2 Sam. 10:18

19:18 8 horsemen, 2 Sam. 10:18

1 Chronicles 20

20:1 a 2 Sam. 11:1

20:1 b 2 Sam. 11:2—12:25

20:1 c 2 Sam. 12:26

20:1 1 Lit. at the return of the year

20:2 d 2 Sam. 12:30, 31

20:2 2 plunder

20:3 3 LXX cut them with

20:4 e 2 Sam. 21:18

20:4 f 1 Chr. 11:29

20:4 4 Gob, 2 Sam. 21:18

20:4 5 Saph, 2 Sam. 21:18

20:4 6 Or Raphah

20:5 g 1 Sam. 17:7; 1 Chr. 11:23

20:5 7 Jaare-Oregim, 2 Sam. 21:19

20:6 h 1 Sam. 5:8; 2 Sam. 21:20

20:6 8 Or Raphah

20:7 9 Shammah, 1 Sam. 16:9 or Shimeah, 2 Sam. 21:21

1 Chronicles 21

21:1 a 2 Sam. 24:1–25; Job 1:6

21:1 1 take a census of

21:2 b 1 Chr. 27:23, 24

21:6 c 1 Chr. 27:24

21:6 2 command

21:7 3 Lit. it was evil in the eyes of God

21:8 d 2 Sam. 24:10

21:8 e 2 Sam. 12:13

21:9 f 1 Sam. 9:9; 2 Kin. 17:13; 1 Chr. 29:29; 2 Chr. 16:7, 10; Is. 30:9, 10; Amos 7:12, 13

21:10 g 2 Sam. 24:12–14

21:12 h 2 Sam. 24:13

21:12 4 seven, 2 Sam. 24:13

21:12 5 Or Angel, and so throughout the chapter

21:13 i Ps. 51:1; 130:4, 7

21:14 j 1 Chr. 27:24

21:15 k 2 Sam. 24:16

21:15 l Gen. 6:6

21:15 m 2 Chr. 3:1

21:15 6 Or the Angel

21:15 7 Or He

21:15 8 Or Your

21:15 9 Araunah, 2 Sam. 24:16, 18–24

21:16 n Josh. 5:13; 2 Chr. 3:1

21:17 o 2 Sam. 7:8; Ps. 74:1

21:18 p 1 Chr. 21:11, 12; 2 Chr. 3:1

21:22 10 Lit. Give

21:25 q 2 Sam. 24:24

21:26 r Lev. 9:24; Judg. 6:21; 1 Kin. 18:36–38; 2 Chr. 3:1; 7:1

21:29 s 1 Kin. 3:4; 2 Chr. 1:3

21:29 t 1 Chr. 16:39

1 Chronicles 22

22:1 a Deut. 12:5; 2 Sam. 24:18; 1 Chr. 21:18, 19, 26, 28; 2 Chr. 3:1

22:2 b 1 Kin. 9:20, 21; 2 Chr. 2:17, 18

22:2 c 1 Kin. 5:17, 18

22:3 d 1 Kin. 7:47; 1 Chr. 22:14

22:4 e 1 Kin. 5:6–10

22:5 f 1 Kin. 3:7; 1 Chr. 29:1, 2

22:6 1 com-manded

22:7 g 2 Sam. 7:1, 2; 1 Kin. 8:17; 1 Chr. 17:1; 28:2

22:7 h Deut. 12:5, 11

22:8 i 2 Sam. 7:5–13; 1 Kin. 5:3; 1 Chr. 28:3

22:9 j 1 Chr. 28:5

22:9 k 1 Kin. 4:20, 25; 5:4

22:9 2 Lit. Peaceful

22:10 l 2 Sam. 7:13; 1 Kin. 5:5; 6:38; 1 Chr. 17:12, 13; 28:6; 2 Chr. 6:2

22:10 m Heb. 1:5

22:11 n 1 Chr. 22:16

22:12 o 1 Kin. 3:9–12; 2 Chr. 1:10

22:13 p (Josh. 1:7, 8); 1 Chr. 28:7

22:13 q (Deut. 31:7, 8; Josh. 1:6, 7, 9; 1 Chr. 28:20)

22:13 3 commanded

22:14 r 1 Chr. 22:3

22:16 s 1 Chr. 22:11

22:17 t 1 Chr. 28:1–6

22:18 u Deut. 12:10; Josh. 22:4; 2 Sam. 7:1; (1 Kin. 5:4; 8:56)

22:19 v 1 Kin. 8:1–11; 2 Chr. 5:2–14

22:19 w 1 Kin. 5:3

1 Chronicles 23

23:1 a 1 Kin. 1:33–40; 1 Chr. 28:4, 5

23:3 b Num. 4:1–3

23:4 c 2 Chr. 2:2, 18; Ezra 3:8, 9

23:4 d Deut. 16:18–20

23:5 e 1 Chr. 15:16

23:5 f 2 Chr. 29:25–27

23:6 g Ex. 6:16; Num. 26:57; 2 Chr. 8:14

23:6 1 groups

23:7 h 1 Chr. 26:21

23:7 2 Libni, Ex. 6:17

23:10 3 LXX, Vg. Zizah and v. 11

23:12 i Ex. 6:18

23:13 j Ex. 6:20

23:13 k Ex. 28:1; Heb. 5:4

23:13 l Ex. 30:7; 1 Sam. 2:28

23:13 m (Deut. 21:5)

23:13 n Num. 6:23

23:13 4 consecrate

23:14 o 1 Chr. 26:20–24

23:15 p Ex. 18:3, 4

23:15 5 Heb. Gershom, 1 Chr. 6:16

23:16 q 1 Chr. 26:24

23:16 6 Shubael, 1 Chr. 24:20

23:17 r 1 Chr. 26:25

23:18 s 1 Chr. 24:22

23:19 t 1 Chr. 24:23

23:21 u 1 Chr. 24:26

23:21 v 1 Chr. 24:29

23:22 w 1 Chr. 24:28

23:22 x Num. 36:6

23:22 7 kinsmen

23:23 y 1 Chr. 24:30

23:24 z Num. 10:17, 21

23:24 a Num. 1:3; Ezra 3:8

23:25 b 1 Chr. 22:18

23:26 c Num. 4:5, 15; 7:9; Deut. 10:8

23:27 d 2 Sam. 23:1

23:29 e Ex. 25:30

23:29 f Lev. 6:20

23:29 g Lev. 2:1, 4

23:29 h Lev. 2:5, 7

23:29 i Lev. 19:35

23:31 j Num. 10:10

23:31 k Lev. 23:2–4

23:31 8 appointed feasts

23:32 l 2 Chr. 13:10, 11

23:32 m (Num. 1:53); 1 Chr. 9:27

23:32 n Num. 3:6–9, 38

1 Chronicles 24

24:1 a Lev. 10:1–6; Num. 26:60, 61; 1 Chr. 6:3

24:2 b Num. 3:1–4; 26:61

24:3 c 1 Chr. 18:16

24:10 d Neh. 12:4, 17; Luke 1:5

24:15 1 LXX, Vg. Aphses

24:16 2 MT Jehezkel

24:19 e 1 Chr. 9:25

24:20 3 Shebuel, 1 Chr. 23:16

24:21 f 1 Chr. 23:17

24:22 4 Shelomith, 1 Chr. 23:18

24:23 g 1 Chr. 23:19; 26:31

24:23 5 Supplied from 23:19 (following some Heb. mss. and LXX mss.)

24:26 h Ex. 6:19; 1 Chr. 23:21

24:28 i 1 Chr. 23:22

24:30 j 1 Chr. 23:23

1 Chronicles 25

25:1 a 1 Chr. 6:30, 33, 39, 44; 2 Chr. 5:12

25:2 1 Jesharelah, v. 14

25:2 2 Lit. at the hands of

25:3 b 1 Chr. 16:41, 42

25:3 3 Jizri, v. 11

25:3 4 So with one Heb. ms., LXX mss.

25:3 5 Shimei is the sixth, v. 17

25:4 6 Azarel, v. 18

25:4 7 Shubael, v. 20

25:4 8 Jeremoth, v. 22

25:5 c 1 Chr. 16:42

25:5 9 Increase his power or influence

25:6 d 1 Chr. 15:16

25:6 e 1 Chr. 15:19; 25:2

25:7 f 1 Chr. 23:5

25:8 g 2 Chr. 23:13

25:11 10 Zeri, v. 3

25:14 11 Asharelah, v. 2

25:18 12 Uzziel, v. 4

25:20 13 Shebuel, v. 4

25:22 14 Jerimoth, v. 4

1 Chronicles 26

26:1 a Ps. 42:title

26:1 1 Shelemiah, v. 14

26:1 2 Ebiasaph, 1 Chr. 6:37; 9:19

26:2 b 1 Chr. 9:21

26:4 c 1 Chr. 15:18, 21

26:8 d 1 Chr. 9:13

26:10 e 1 Chr. 16:38

26:13 f 1 Chr. 24:5, 31; 25:8

26:14 3 Meshelemiah, v. 1

26:15 4 Heb. asuppim

26:16 g 1 Kin. 10:5; 2 Chr. 9:4

26:17 5 Heb. asuppim

26:18 6 Probably a court or colonnade extending west of the temple

26:20 h 1 Chr. 9:26

26:20 i 2 Sam. 8:11; 1 Chr. 26:22, 24, 26; 28:12; Ezra 2:69

26:20 7 holy things

26:21 8 Libni, 1 Chr. 6:17

26:21 9 Jehiel, 1 Chr. 23:8; 29:8

26:23 j Ex. 6:18; Num. 3:19

26:24 k 1 Chr. 23:16

26:25 l 1 Chr. 23:18

26:26 m 2 Sam. 8:11

26:27 10 plunder

26:28 n 1 Sam. 9:9

26:29 o Neh. 11:16

26:29 p 1 Chr. 23:4

26:30 q 1 Chr. 27:17

26:31 r 1 Chr. 23:19

26:31 s Josh. 21:39

26:32 t 2 Chr. 19:11

1 Chronicles 27

27:2 a 1 Chr. 11:11

27:4 1 Heb. Dodai, usually spelled Dodo, 2 Sam. 23:9

27:5 b 1 Chr. 18:17

27:6 c 2 Sam. 23:20–23

27:7 d 2 Sam. 23:24; 1 Chr. 11:26

27:8 2 Shammah, 2 Sam. 23:11, or Shammoth, 1 Chr. 11:27

27:9 e 1 Chr. 11:28

27:10 f 1 Chr. 11:27

27:11 g 2 Sam. 21:18; 1 Chr. 11:29; 20:4

27:12 h 1 Chr. 11:28

27:13 i 2 Sam. 23:28; 1 Chr. 11:30

27:14 j 1 Chr. 11:31

27:15 3 Heleb, 2 Sam. 23:29, or Heled, 1 Chr. 11:30

27:17 k 1 Chr. 26:30

27:18 l 1 Sam. 16:6

27:23 m (Deut. 6:3)

27:23 n Gen. 15:5; 22:17; 26:4; Ex. 32:13; Deut. 1:10

27:24 o 2 Sam. 24:12–15; 1 Chr. 21:1–7

27:31 p 1 Chr. 5:10

27:32 4 secretary

27:32 5 Or Hachmonite

27:33 q 2 Sam. 15:12

27:33 r 2 Sam. 15:32–37

27:34 s 1 Kin. 1:7

27:34 t 1 Chr. 11:6

1 Chronicles 28

28:1 a 1 Chr. 27:16

28:1 b 1 Chr. 27:1, 2

28:1 c 1 Chr. 27:25

28:1 d 2 Sam. 23:8–39; 1 Chr. 11:10–47

28:1 1 Or livestock

28:2 e 2 Sam. 7:2

28:2 f Ps. 99:5; 132:7; (Is. 66:1)

28:3 g 2 Sam. 7:5, 13; 1 Kin. 5:3

28:3 h (1 Chr. 17:4; 22:8)

28:4 i 1 Sam. 16:6–13

28:4 j Gen. 49:8–10; 1 Chr. 5:2; Ps. 60:7

28:4 k 1 Sam. 16:1

28:4 l 1 Sam. 13:14; 16:12, 13; Acts 13:22

28:5 m 1 Chr. 3:1–9; 14:3–7; 23:1

28:5 n 1 Chr. 22:9; 29:1

28:6 o 2 Sam. 7:13, 14; 1 Kin. 6:38; 1 Chr. 22:9, 10; 2 Chr. 1:9; 6:2

28:7 p 1 Chr. 22:13

28:9 q (1 Sam. 12:24); Jer. 9:24; Hos. 4:1; (John 17:3)

28:9 r 2 Kin. 20:3

28:9 s (1 Sam. 16:7; 1 Kin. 8:39; 1 Chr. 29:17); Jer. 11:20; 17:10; 20:12; Rev. 2:23

28:9 t 2 Chr. 15:2; (Jer. 29:13)

28:9 u Deut. 31:17

28:10 v 1 Chr. 22:13; 28:6

28:11 w 1 Kin. 6:3; 1 Chr. 28:19

28:12 x Ex. 25:40; Heb. 8:5

28:12 y 1 Chr. 26:20, 28

28:13 z 1 Chr. 23:6

28:15 a Ex. 25:31–39; 1 Kin. 7:49

28:16 b 1 Kin. 7:48

28:18 c Ex. 30:1–10

28:18 d Ex. 25:18–22; 1 Sam. 4:4; 1 Kin. 6:23

28:19 e Ex. 25:40; 1 Chr. 28:11, 12

28:19 2 details

28:20 f Deut. 31:6, 7; (Josh. 1:6–9); 1 Chr. 22:13

28:20 g Josh. 1:5; Heb. 13:5

28:21 h 1 Chr. 24—26

28:21 i Ex. 35:25–35; 36:1, 2; 2 Chr. 2:13, 14

1 Chronicles 29

29:1 a 1 Chr. 28:5

29:1 b 1 Kin. 3:7; 1 Chr. 22:5; Prov. 4:3

29:1 1 Lit. palace

29:2 c Is. 54:11, 12; Rev. 21:18

29:4 d 1 Kin. 9:28

29:5 e 2 Chr. 29:31; (2 Cor. 8:5, 12)

29:5 2 Lit. fill his hand

29:6 f 1 Chr. 27:1; 28:1

29:6 g 1 Chr. 27:25–31

29:6 h Ex. 35:21–35

29:8 i 1 Chr. 23:8

29:8 3 Possibly the same as Jehieli, 1 Chr. 26:21, 22

29:9 j Ex. 25:2; 1 Kin. 8:61; 2 Cor. 9:7

29:11 k Matt. 6:13; 1 Tim. 1:17; Rev. 5:13

29:12 l Rom. 11:36

29:14 4 Lit. of Your hand

29:15 m Lev. 25:23; Ps. 39:12; Heb. 11:13, 14; 1 Pet. 2:11

29:15 n Job 14:2; Ps. 90:9

29:15 5 sojourners, temporary residents

29:15 6 transients, temporary residents in an even more temporary sense

29:17 o (1 Sam. 16:7; 1 Chr. 28:9)

29:17 p Prov. 11:20

29:19 q (1 Chr. 28:9); Ps. 72:1

29:19 r 1 Chr. 29:1, 2

29:19 7 Lit. palace

29:21 s 1 Kin. 8:62, 63

29:22 t 1 Kin. 1:32–35, 39; 1 Chr. 23:1

29:24 u Eccl. 8:2

29:24 8 Lit. gave the hand

29:25 v 1 Kin. 3:13; 2 Chr. 1:12; Eccl. 2:9

29:27 w 2 Sam. 5:4; 1 Kin. 2:11

29:27 x 2 Sam. 5:5

29:28 y Gen. 25:8

29:28 z 1 Chr. 23:1

29:29 9 Lit. words

29:30 a Dan. 2:21; 4:23, 25

Introduction to Second Chronicles

See 1 Chronicles for the Introductory Discussion.

Outline

I. The Reign of Solomon (1:1-9:31)

A. Coronation and Beginnings (1:1-17)

B. Temple Building (2:1-7:22)

C. Wealth/Achievements (8:1-9:28)

D. Death (9:29-31)

II. The Reign of the Kings of Judah (10:1-36:21)

A. Rehoboam (10:1-12:16)

B. Abijah (13:1-22)

C. Asa (14:1-16:14)

D. Jehoshaphat (17:1-21:3)

E. Jehoram (21:4-20)

F. Ahaziah (22:1-9)

G. Athaliah (22:10-23:21)

H. Joash (24:1-27)

I. Amaziah (25:1-28)

J. Uzziah (26:1-23)

K. Jotham (27:1-9)

L. Ahaz (28:1-27)

M. Hezekiah (29:1-32:33)

N. Manasseh (33:1-20)

O. Amon (33:21-25)

P. Josiah (34:1-35:27)

Q. Jehoahaz (36:1-4)

R. Jehoiakim (36:5-8)

S. Jehoiachin (36:9, 10)

T. Zedekiah (36:11-21)

III. The Return Proclamation of Cyrus (36:22, 23)

The Second Book of the

CHRONICLES

2 Chronicles 1

Solomon Requests Wisdom

(1 Kin. 3:1–15)

1Now aSolomon the son of David was strengthened in his kingdom, and bthe LORD his God was with him and cexalted him exceedingly.

2And Solomon spoke to all Israel, to dthe captains of thousands and of hundreds, to the judges, and to every leader in all Israel, the heads of the fathers’ houses.

3Then Solomon, and all the assembly with him, went to 1the high place that was at eGibeon; for the tabernacle of meeting with God was there, which Moses the servant of the LORD had fmade in the wilderness.

4gBut David had brought up the ark of God from Kirjath Jearim to the place David had prepared for it, for he had pitched a tent for it at Jerusalem.

5Now hthe bronze altar that iBezalel the son of Uri, the son of Hur, had made, 2he put before the tabernacle of the LORD; Solomon and the assembly sought Him there.

6And Solomon went up there to the bronze altar before the LORD, which was at the tabernacle of meeting, and joffered a thousand burnt offerings on it.

7kOn that night God appeared to Solomon, and said to him, “Ask! What shall I give you?” The Spread of Solomon’s Fame

8And Solomon said to God: “You have shown great lmercy to David my father, and have made me mking in his place.

9“Now, O LORD God, let Your promise to David my father be established, nfor You have made me king over a people like the odust of the earth in multitude.

10p“Now give me wisdom and knowledge, that I may qgo out and come in before this people; for who can judge this great people of Yours?”

11rThen God said to Solomon: “Because this was in your heart, and you have not asked riches or wealth or honor or the life of your enemies, nor have you asked long life—but have asked wisdom and knowledge for yourself, that you may judge My people over whom I have made you king—

12“wisdom and knowledge are granted to you; and I will give you riches and wealth and honor, such as snone of the kings have had who were before you, nor shall any after you have the like.”

Solomon’s Military and Economic Power

(1 Kin. 10:26–29; 2 Chr. 9:25–28)

13So Solomon came to Jerusalem from 3the high place that was at Gibeon, from before the tabernacle of meeting, and reigned over Israel.

14tAnd Solomon gathered chariots and horsemen; he had one thousand four hundred chariots and twelve thousand horsemen, whom he stationed in the chariot cities and with the king in Jerusalem.

15uAlso the king made silver and gold as common in Jerusalem as stones, and he made cedars as abundant as the sycamores which are in the lowland.

16vAnd Solomon had horses imported from Egypt and Keveh; the king’s merchants bought them in Keveh at the current price.

17They also acquired and imported from Egypt a chariot for six hundred shekels of silver, and a horse for one hundred and fifty; thus, 4through their agents, they exported them to all the kings of the Hittites and the kings of Syria.

2 Chronicles 2

Solomon Prepares to Build the Temple

(1 Kin. 5:1–18)

1Then Solomon adetermined to build a temple for the name of the LORD, and a royal house for himself.

2bSolomon selected seventy thousand men to bear burdens, eighty thousand to quarry stone in the mountains, and three thousand six hundred to oversee them.

3Then Solomon sent to 1Hiram king of Tyre, saying:

cAs you have dealt with David my father, and sent him cedars to build himself a house to dwell in, so deal with me.

4Behold, dI am building a temple for the name of the LORD my God, to dedicate it to Him, eto burn before Him 2sweet incense, for fthe continual showbread, for gthe burnt offerings morning and evening, on the hSabbaths, on the New Moons, and on the 3set feasts of the LORD our God. This is an ordinance forever to Israel.

5And the temple which I build will be great, for iour God is greater than all gods.

6jBut who is able to build Him a temple, since heaven and the heaven of heavens cannot contain Him? Who am I then, that I should build Him a temple, except to burn sacrifice before Him?

7Therefore send me at once a man skillful to work in gold and silver, in bronze and iron, in purple and crimson and blue, who has skill to engrave with the skillful men who are with me in Judah and Jerusalem, kwhom David my father provided.

8lAlso send me cedar and cypress and algum logs from Lebanon, for I know that your servants have skill to cut timber in Lebanon; and indeed my servants will be with your servants,

9to prepare timber for me in abundance, for the 4temple which I am about to build shall be great and wonderful.

10mAnd indeed I will give to your servants, the woodsmen who cut timber, twenty thousand kors of ground wheat, twenty thousand kors of barley, twenty thousand baths of wine, and twenty thousand baths of oil.

11Then Hiram king of Tyre answered in writing, which he sent to Solomon:

nBecause the LORD loves His people, He has made you king over them.

125Hiram also said:

oBlessed be the LORD God of Israel, pwho made heaven and earth, for He has given King David a wise son, endowed with prudence and understanding, who will build a temple for the LORD and a royal house for himself!

13And now I have sent a skillful man, endowed with understanding, 6Huram my 7master craftsman

14q(the son of a woman of the daughters of Dan, and his father was a man of Tyre), skilled to work in gold and silver, bronze and iron, stone and wood, purple and blue, fine linen and crimson, and to make any engraving and to accomplish any plan which may be given to him, with your skillful men and with the skillful men of my lord David your father.

15Now therefore, the wheat, the barley, the oil, and the wine which rmy lord has spoken of, let him send to his servants.

16sAnd we will cut wood from Lebanon, as much as you need; we will bring it to you in rafts by sea to 8Joppa, and you will carry it up to Jerusalem.

17tThen Solomon numbered all the aliens who were in the land of Israel, after the census in which uDavid his father had numbered them; and there were found to be one hundred and fifty-three thousand six hundred.

18And he made vseventy thousand of them bearers of burdens, eighty thousand stonecutters in the mountain, and three thousand six hundred overseers to make the people work.

2 Chronicles 3

Solomon Builds the Temple

(1 Kin. 6:1–22)

1Now aSolomon began to build the house of the LORD at bJerusalem on Mount Moriah, where 1the LORD had appeared to his father David, at the place that David had prepared on the threshing floor of cOrnan2 the Jebusite.

2And he began to build on the second day of the second month in the fourth year of his reign.

3This is the foundation dwhich Solomon laid for building the house of God: The length was sixty cubits (by cubits according to the former measure) and the width twenty cubits.

4And the evestibule that was in front of 3the sanctuary was twenty cubits long across the width of the house, and the height was 4one hundred and twenty. He overlaid the inside with pure gold.

5fThe larger 5room he gpaneled with cypress which he overlaid with fine gold, and he carved palm trees and chainwork on it.

6And he decorated the house with precious stones for beauty, and the gold was gold from Parvaim.

7He also overlaid the house—the beams and doorposts, its walls and doors—with gold; and he carved cherubim on the walls.

8And he made the hMost Holy Place. Its length was according to the width of the house, twenty cubits, and its width twenty cubits. He overlaid it with six hundred talents of fine gold.

9The weight of the nails was fifty shekels of gold; and he overlaid the upper iarea with gold.

10jIn the Most Holy Place he made two cherubim, fashioned by carving, and overlaid them with gold.

11The wings of the cherubim were twenty cubits in overall length: one wing of the one cherub was five cubits, touching the wall of the room, and the other wing was five cubits, touching the wing of the other cherub;

12one wing of the other cherub was five cubits, touching the wall of the room, and the other wing also was five cubits, touching the wing of the other cherub.

13The wings of these cherubim spanned twenty cubits overall. They stood on their feet, and they faced inward.

14And he made the kveil of blue, purple, crimson, and fine linen, and wove cherubim into it.

15Also he made in front of the 6temple ltwo pillars 7thirty-five cubits 8high, and the capital that was on the top of each of them was five cubits.

16He made wreaths of chainwork, as in the inner sanctuary, and put them on top of the pillars; and he made mone hundred pomegranates, and put them on the wreaths of chainwork.

17Then he nset up the pillars before the temple, one on the right hand and the other on the left; he called the name of the one on the right hand 9Jachin, and the name of the one on the left 10Boaz.

2 Chronicles 4

Furnishings of the Temple

(1 Kin. 6:23–38; 7:13–51)

1Moreover he made aa bronze altar: twenty cubits was its length, twenty cubits its width, and ten cubits its height.

2bThen he made the 1Sea of cast bronze, ten cubits from one brim to the other; it was completely round. Its height was five cubits, and a line of thirty cubits measured its circumference.

3cAnd under it was the likeness of oxen encircling it all around, ten to a cubit, all the way around the Sea. The oxen were cast in two rows, when it was cast.

4It stood on twelve doxen: three looking toward the north, three looking toward the west, three looking toward the south, and three looking toward the east; the Sea was set upon them, and all their back parts pointed inward.

5It was a handbreadth thick; and its brim was shaped like the brim of a cup, like a lily blossom. It contained 2three thousand baths.

6He also made eten lavers, and put five on the right side and five on the left, to wash in them; such things as they offered for the burnt offering they would wash in them, but the 3Sea was for the fpriests to wash in.

7gAnd he made ten lampstands of gold haccording to their design, and set them in the temple, five on the right side and five on the left.

8iHe also made ten tables, and placed them in the temple, five on the right side and five on the left. And he made one hundred jbowls of gold.

9Furthermore khe made the court of the priests, and the lgreat court and doors for the court; and he overlaid these doors with bronze.

10mHe set the Sea on the right side, toward the southeast.

11Then nHuram made the pots and the shovels and the bowls. So Huram finished doing the work that he was to do for King Solomon for the house of God:

12the two pillars and othe bowl-shaped capitals that were on top of the two pillars; the two networks covering the two bowl-shaped capitals which were on top of the pillars;

13pfour hundred pomegranates for the two networks (two rows of pomegranates for each network, to cover the two bowl-shaped capitals that were on the pillars);

14he also made qcarts and the lavers on the carts;

15one Sea and twelve oxen under it;

16also the pots, the shovels, the forks—and all their articles rHuram his 4master craftsman made of burnished bronze for King Solomon for the house of the LORD.

17In the plain of Jordan the king had them cast in clay molds, between Succoth and 5Zeredah.

18sAnd Solomon had all these articles made in such great abundance that the weight of the bronze was not determined.

19Thus tSolomon had all the furnishings made for the house of God: the altar of gold and the tables on which was uthe showbread;

20the lampstands with their lamps of pure gold, to burn vin the prescribed manner in front of the inner sanctuary,

21with wthe flowers and the lamps and the wick-trimmers of gold, of purest gold;

22the trimmers, the bowls, the ladles, and the censers of pure gold. As for the entry of the 6sanctuary, its inner doors to the Most Holy Place, and the doors of the main hall of the temple, were gold.

2 Chronicles 5

The Ark Brought into the Temple

1So aall the work that Solomon had done for the house of the LORD was finished; and Solomon brought in the things which his father David had dedicated: the silver and the gold and all the furnishings. And he put them in the treasuries of the house of God.

The Ark Brought into the Temple

(1 Kin. 8:1–13)

2bNow Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel, in Jerusalem, that they might bring the ark of the covenant of the LORD up cfrom the City of David, which is Zion.

3dTherefore all the men of Israel assembled with the king eat the feast, which was in the seventh month.

4So all the elders of Israel came, and the fLevites took up the ark.

5Then they brought up the ark, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up.

6Also King Solomon, and all the congregation of Israel who were assembled with him before the ark, were sacrificing sheep and oxen that could not be counted or numbered for multitude.

7Then the priests brought in the ark of the covenant of the LORD to its place, into the ginner sanctuary of the 1temple, to the Most Holy Place, under the wings of the cherubim.

8For the cherubim spread their wings over the place of the ark, and the cherubim overshadowed the ark and its poles.

9The poles extended so that the ends of the hpoles of the ark could be seen from the holy place, in front of the inner sanctuary; but they could not be seen from outside. And 2they are there to this day.

10Nothing was in the ark except the two tablets which Moses iput there at Horeb, 3when the LORD made a covenant with the children of Israel, when they had come out of Egypt.

11And it came to pass when the priests came out of the Most Holy Place (for all the priests who were present had 4sanctified themselves, without keeping to their jdivisions),

12kand the Levites who were the singers, all those of Asaph and Heman and Jeduthun, with their sons and their brethren, stood at the east end of the altar, clothed in white linen, having cymbals, stringed instruments and harps, land with them one hundred and twenty priests sounding with trumpets—

13indeed it came to pass, when the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD, and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the LORD, saying:

m“ For He is good,

For His mercy endures forever,”

that the house, the house of the LORD, was filled with a cloud,

14so that the priests could not 5continue ministering because of the cloud; nfor the glory of the LORD filled the house of God.

2 Chronicles 6

Solomon’s Prayer of Dedication

1Then aSolomon spoke:

“The LORD said He would dwell in the bdark cloud.

2I have surely built You an exalted house,

And ca place for You to dwell in forever.”

Solomon’s Speech upon Completion of the Work

(1 Kin. 8:14–21)

3Then the king turned around and dblessed the whole assembly of Israel, while all the assembly of Israel was standing.

4And he said: “Blessed be the LORD God of Israel, who has fulfilled with His hands what He spoke with His mouth to my father David, esaying,

5‘Since the day that I brought My people out of the land of Egypt, I have chosen no city from any tribe of Israel in which to build a house, that My name might be there, nor did I choose any man to be a ruler over My people Israel.

6f‘Yet I have chosen Jerusalem, that My name may be there, and I ghave chosen David to be over My people Israel.’

7“Now hit was in the heart of my father David to build a 1temple for the name of the LORD God of Israel.

8“But the LORD said to my father David, ‘Whereas it was in your heart to build a temple for My name, you did well in that it was in your heart.

9‘Nevertheless you shall not build the temple, but your son who will come from your body, he shall build the temple for My iname.’

10“So the LORD has fulfilled His word which He spoke, and I have filled the position of my father David, and jsit on the throne of Israel, as the LORD promised; and I have built the temple for the name of the LORD God of Israel.

11“And there I have put the ark, kin which is the covenant of the LORD which He made with the children of Israel.”

Solomon’s Prayer of Dedication

(1 Kin. 8:22–53)

12lThen 2Solomon stood before the altar of the LORD in the presence of all the assembly of Israel, and spread out his hands

13(for Solomon had made a bronze platform five cubits long, five cubits wide, and three cubits high, and had set it in the midst of the court; and he stood on it, knelt down on his knees before all the assembly of Israel, and spread out his hands toward heaven);

14and he said: “LORD God of Israel, mthere is no God in heaven or on earth like You, who keep Your ncovenant and mercy with Your servants who walk before You with all their hearts.

15o“You have kept what You promised Your servant David my father; You have both spoken with Your mouth and fulfilled it with Your hand, as it is this day.

16“Therefore, LORD God of Israel, now keep what You promised Your servant David my father, saying, p‘You shall not fail to have a man sit before Me on the throne of Israel, qonly if your sons take heed to their way, that they walk in My law as you have walked before Me.’

17“And now, O LORD God of Israel, let Your word come true, which You have spoken to Your servant David.

18“But will God indeed dwell with men on the earth? rBehold, heaven and the heaven of heavens cannot contain You. How much less this 3temple which I have built!

19“Yet regard the prayer of Your servant and his supplication, O LORD my God, and listen to the cry and the prayer which Your servant is praying before You:

20“that Your eyes may be sopen toward this temple day and night, toward the place where You said You would put Your name, that You may hear the prayer which Your servant makes ttoward this place.

21“And may You hear the supplications of Your servant and of Your people Israel, when they pray toward this place. Hear from heaven Your dwelling place, and when You hear, uforgive.

22“If anyone sins against his neighbor, and is forced to take an voath, and comes and takes an oath before Your altar in this temple,

23“then hear from heaven, and act, and judge Your servants, bringing retribution on the wicked by bringing his way on his own head, and justifying the righteous by giving him according to his wrighteousness.

24“Or if Your people Israel are defeated before an xenemy because they have sinned against You, and return and confess Your name, and pray and make supplication before You in this temple,

25“then hear from heaven and forgive the sin of Your people Israel, and bring them back to the land which You gave to them and their fathers.

26“When the yheavens are shut up and there is no rain because they have sinned against You, when they pray toward this place and confess Your name, and turn from their sin because You afflict them,

27“then hear in heaven, and forgive the sin of Your servants, Your people Israel, that You may teach them the good way in which they should walk; and send rain on Your land which You have given to Your people as an inheritance.

28“When there zis famine in the land, pestilence or blight or mildew, locusts or grasshoppers; when their enemies besiege them in the land of their cities; whatever plague or whatever asickness there is;

29“whatever prayer, whatever supplication is made by anyone, or by all Your people Israel, when each one knows his own burden and his own grief, and spreads out his hands to this temple:

30“then hear from heaven Your dwelling place, and forgive, and give to everyone according to all his ways, whose heart You know (for You alone bknow the chearts of the sons of men),

31“that they may fear You, to walk in Your ways as long as they live in the land which You gave to our fathers.

32“Moreover, concerning a foreigner, dwho is not of Your people Israel, but has come from a far country for the sake of Your great name and Your mighty hand and Your outstretched arm, when they come and pray in this temple;

33“then hear from heaven Your dwelling place, and do according to all for which the foreigner calls to You, that all peoples of the earth may know Your name and fear You, as do Your people Israel, and that they may know that 4this temple which I have built is called by Your name.

34“When Your people go out to battle against their enemies, wherever You send them, and when they pray to You toward this city which You have chosen and the temple which I have built for Your name,

35“then hear from heaven their prayer and their supplication, and maintain their cause.

36“When they sin against You (for there is eno one who does not sin), and You become angry with them and deliver them to the enemy, and they take them fcaptive to a land far or near;

37“yet when they 5come to themselves in the land where they were carried captive, and repent, and make supplication to You in the land of their captivity, saying, ‘We have sinned, we have done wrong, and have committed wickedness’;

38“and when they return to You with all their heart and with all their soul in the land of their captivity, where they have been carried captive, and pray toward their land which You gave to their fathers, the gcity which You have chosen, and toward the temple which I have built for Your name:

39“then hear from heaven Your dwelling place their prayer and their supplications, and maintain their cause, and forgive Your people who have sinned against You.

40“Now, my God, I pray, let Your eyes be hopen and let Your ears be attentive to the prayer made in this place.

41“Nowi therefore,

Arise, O LORD God, to Your jresting place,

You and the ark of Your strength.

Let Your priests, O LORD God, be clothed with salvation,

And let Your saints krejoice in goodness.

42“O LORD God, do not turn away the face of Your Anointed;

l Remember the mercies of Your servant David.”

2 Chronicles 7

Solomon Dedicates the Temple

(1 Kin. 8:62–66)

1When aSolomon had finished praying, bfire came down from heaven and consumed the burnt offering and the sacrifices; and cthe glory of the LORD filled the 1temple.

2dAnd the priests could not enter the house of the LORD, because the glory of the LORD had filled the LORD’s house.

3When all the children of Israel saw how the fire came down, and the glory of the LORD on the temple, they bowed their faces to the ground on the pavement, and worshiped and praised the LORD, saying:

e“For He is good,

f For His mercy endures forever.”

4gThen the king and all the people offered sacrifices before the LORD.

5King Solomon offered a sacrifice of twenty-two thousand bulls and one hundred and twenty thousand sheep. So the king and all the people dedicated the house of God.

6hAnd the priests attended to their services; the Levites also with instruments of the music of the LORD, which King David had made to praise the LORD, saying, “For His mercy endures forever,” whenever David offered praise by their 2ministry. iThe priests sounded trumpets opposite them, while all Israel stood.

7Furthermore jSolomon consecrated the middle of the court that was in front of the house of the LORD; for there he offered burnt offerings and the fat of the peace offerings, because the bronze altar which Solomon had made was not able to receive the burnt offerings, the grain offerings, and the fat.

8kAt that time Solomon kept the feast seven days, and all Israel with him, a very great assembly lfrom the entrance of Hamath to mthe3 Brook of Egypt.

9And on the eighth day they held a nsacred assembly, for they observed the dedication of the altar seven days, and the feast seven days.

10oOn the twenty-third day of the seventh month he sent the people away to their tents, joyful and glad of heart for the good that the LORD had done for David, for Solomon, and for His people Israel.

11Thus pSolomon finished the house of the LORD and the king’s house; and Solomon successfully accomplished all that came into his heart to make in the house of the LORD and in his own house.

God’s Second Appearance to Solomon

(1 Kin. 9:1–9)

12Then the LORD qappeared to Solomon by night, and said to him: “I have heard your prayer, rand have chosen this splace for Myself as a house of sacrifice.

13t“When I shut up heaven and there is no rain, or command the locusts to devour the land, or send pestilence among My people,

14“if My people who are ucalled by My name will vhumble themselves, and pray and seek My face, and turn from their wicked ways, wthen I will hear from heaven, and will forgive their sin and heal their land.

15“Now xMy eyes will be open and My ears attentive to prayer made in this place.

16“For now yI have chosen and 4sanctified this house, that My name may be there forever; and 5My eyes and 6My heart will be there perpetually.

17z“As for you, if you walk before Me as your father David walked, and do according to all that I have commanded you, and if you keep My statutes and My judgments,

18“then I will establish the throne of your kingdom, as I covenanted with David your father, saying, a‘You shall not fail to have a man as ruler in Israel.’

19b“But if you turn away and forsake My statutes and My commandments which I have set before you, and go and serve other gods, and worship them,

20c“then I will uproot them from My land which I have given them; and this house which I have 7sanctified for My name I will cast out of My sight, and will make it a proverb and a dbyword among all peoples.

21“And as for ethis 8house, which 9is exalted, everyone who passes by it will be fastonished and say, g‘Why has the LORD done thus to this land and this house?’

22“Then they will answer, ‘Because they forsook the LORD God of their fathers, who brought them out of the land of Egypt, and embraced other gods, and worshiped them and served them; therefore He has brought all this calamity on them.’ ”

2 Chronicles 8

Solomon’s Additional Achievements

(1 Kin. 9:10–28)

1It acame to pass at the end of btwenty years, when Solomon had built the house of the LORD and his own house,

2that the cities which 1Hiram had given to Solomon, Solomon built them; and he settled the children of Israel there.

3And Solomon went to Hamath Zobah and seized it.

4cHe also built Tadmor in the wilderness, and all the storage cities which he built in dHamath.

5He built Upper Beth Horon and eLower Beth Horon, fortified cities with walls, gates, and bars,

6also Baalath and all the storage cities that Solomon had, and all the chariot cities and the cities of the cavalry, and all that Solomon fdesired to build in Jerusalem, in Lebanon, and in all the land of his dominion.

7gAll the people who were left of the Hittites, Amorites, Perizzites, Hivites, and Jebusites, who were not of Israel—

8that is, their descendants who were left in the land after them, whom the children of Israel did not destroy—from these Solomon raised forced labor, as it is to this day.

9But Solomon did not make the children of Israel 2servants for his work. Some were men of war, captains of his officers, captains of his chariots, and his cavalry.

10And others were chiefs of the officials of King Solomon: htwo hundred and fifty, who ruled over the people.

11Now Solomon ibrought the daughter of Pharaoh up from the City of David to the house he had built for her, for he said, “My wife shall not dwell in the house of David king of Israel, because the places to which the ark of the LORD has come are holy.”

12Then Solomon offered burnt offerings to the LORD on the altar of the LORD which he had built before the vestibule,

13according to the jdaily rate, offering according to the commandment of Moses, for the Sabbaths, the New Moons, and the kthree appointed yearly lfeasts—the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles.

14And, according to the 3order of David his father, he appointed the mdivisions of the priests for their service, nthe Levites for their duties (to praise and serve before the priests) as the duty of each day required, and the ogatekeepers by their divisions at each gate; for so David the man of God had commanded.

15They did not depart from the command of the king to the priests and Levites concerning any matter or concerning the ptreasuries.

16Now all the work of Solomon was well-ordered 4from the day of the foundation of the house of the LORD until it was finished. So the house of the LORD was completed.

17Then Solomon went to qEzion Geber and 5Elath on the seacoast, in the land of Edom.

18rAnd Hiram sent him ships by the hand of his servants, and servants who knew the sea. They went with the servants of Solomon to sOphir, and acquired four hundred and fifty talents of gold from there, and brought it to King Solomon.

2 Chronicles 9

The Queen of Sheba’s Praise of Solomon

(1 Kin. 10:1–13)

1Now awhen the queen of Sheba heard of the fame of Solomon, she came to Jerusalem to test Solomon with hard questions, having a very great retinue, camels that bore spices, gold in abundance, and precious stones; and when she came to Solomon, she spoke with him about all that was in her heart.

2So Solomon answered all her questions; there was nothing so difficult for Solomon that he could not explain it to her.

3And when the queen of Sheba had seen the wisdom of Solomon, the house that he had built,

4the food on his table, the seating of his servants, the service of his waiters and their apparel, his bcupbearers and their apparel, and his entryway by which he went up to the house of the LORD, there was no more spirit in her.

5Then she said to the king: “It was a true report which I heard in my own land about your words and your wisdom.

6“However I did not believe their words until I came and saw with my own eyes; and indeed the half of the greatness of your wisdom was not told me. You exceed the fame of which I heard.

7“Happy are your men and happy are these your servants, who stand continually before you and hear your wisdom!

8“Blessed be the LORD your God, who delighted in you, setting you on His throne to be king for the LORD your God! Because your God has cloved Israel, to establish them forever, therefore He made you king over them, to do justice and righteousness.”

9And she gave the king one hundred and twenty talents of gold, spices in great abundance, and precious stones; there never were any spices such as those the queen of Sheba gave to King Solomon.

10Also, the servants of Hiram and the servants of Solomon, dwho brought gold from Ophir, brought 1algum wood and precious stones.

11And the king made walkways of the 2algum wood for the house of the LORD and for the king’s house, also harps and stringed instruments for singers; and there were none such as these seen before in the land of Judah.

12Now King Solomon gave to the queen of Sheba all she desired, whatever she asked, much more than she had brought to the king. So she turned and went to her own country, she and her servants.

Solomon’s Great Wealth

(1 Kin. 10:14–29; 2 Chr. 1:14–17)

13eThe weight of gold that came to Solomon yearly was six hundred and sixty-six talents of gold,

14besides what the traveling merchants and traders brought. And all the kings of Arabia and governors of the country brought gold and silver to Solomon.

15And King Solomon made two hundred large shields of hammered gold; six hundred shekels of hammered gold went into each shield.

16He also made three hundred shields of hammered gold; 3three hundred shekels of gold went into each shield. The king put them in the fHouse of the Forest of Lebanon.

17Moreover the king made a great throne of ivory, and overlaid it with pure gold.

18The throne had six steps, with a footstool of gold, which were fastened to the throne; there were 4armrests on either side of the place of the seat, and two lions stood beside the armrests.

19Twelve lions stood there, one on each side of the six steps; nothing like this had been made for any other kingdom.

20All King Solomon’s drinking vessels were gold, and all the vessels of the House of the Forest of Lebanon were pure gold. Not one was silver, for this was accounted as nothing in the days of Solomon.

21For the king’s ships went to gTarshish with the servants of 5Hiram. Once every three years the 6merchant ships came, bringing gold, silver, ivory, apes, and 7monkeys.

22So King Solomon surpassed all the kings of the earth in riches and wisdom.

23And all the kings of the earth sought the presence of Solomon to hear his wisdom, which God had put in his heart.

24Each man brought his present: articles of silver and gold, garments, harmor, spices, horses, and mules, at a set rate year by year.

25Solomon ihad four thousand stalls for horses and chariots, and twelve thousand horsemen whom he stationed in the chariot cities and with the king at Jerusalem.

26jSo he reigned over all the kings kfrom 8the River to the land of the Philistines, as far as the border of Egypt.

27lThe king made silver as common in Jerusalem as stones, and he made cedar trees mas abundant as the sycamores which are in the lowland.

28nAnd they brought horses to Solomon from Egypt and from all lands.

Death of Solomon

(1 Kin. 11:41–43)

29oNow the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the prophet, in the prophecy of pAhijah the Shilonite, and in the visions of qIddo the seer concerning Jeroboam the son of Nebat?

30rSolomon reigned in Jerusalem over all Israel forty years.

31Then Solomon 9rested with his fathers, and was buried in the City of David his father. And Rehoboam his son reigned in his place.

2 Chronicles 10

The Revolt Against Rehoboam

(1 Kin. 12:1–19)

1And aRehoboam went to Shechem, for all Israel had gone to Shechem to make him king.

2So it happened, when Jeroboam the son of Nebat heard it (he was in Egypt, bwhere he had fled from the presence of King Solomon), that Jeroboam returned from Egypt.

3Then they sent for him and called him. And Jeroboam and all Israel came and spoke to Rehoboam, saying,

4“Your father made our yoke heavy; now therefore, lighten the burdensome service of your father and his heavy yoke which he put on us, and we will serve you.”

5So he said to them, “Come back to me after three days.” And the people departed.

6Then King Rehoboam consulted the elders who stood before his father Solomon while he still lived, saying, “How do you advise me to answer these people?”

7And they spoke to him, saying, “If you are kind to these people, and please them, and speak good words to them, they will be your servants forever.”

8cBut he rejected the advice which the elders had given him, and consulted the young men who had grown up with him, who stood before him.

9And he said to them, “What advice do you give? How should we answer this people who have spoken to me, saying, ‘Lighten the yoke which your father put on us’?”

10Then the young men who had grown up with him spoke to him, saying, “Thus you should speak to the people who have spoken to you, saying, ‘Your father made our yoke heavy, but you make it lighter on us’—thus you shall say to them: ‘My little finger shall be thicker than my father’s waist!

11‘And now, whereas my father put a heavy yoke on you, I will add to your yoke; my father chastised you with whips, but I will chastise you with 1scourges!’ ”

12So dJeroboam and all the people came to Rehoboam on the third day, as the king had directed, saying, “Come back to me the third day.”

13Then the king answered them roughly. King Rehoboam rejected the advice of the elders,

14and he spoke to them according to the advice of the young men, saying, 2“My father made your yoke heavy, but I will add to it; my father chastised you with whips, but I will chastise you with 3scourges!”

15So the king did not listen to the people; efor the turn of events was from God, that the LORD might fulfill His fword, which He had spoken by the hand of Ahijah the Shilonite to Jeroboam the son of Nebat.

16Now when all Israel saw that the king did not listen to them, the people answered the king, saying:

“What share have we in David?

We have no inheritance in the son of Jesse.

Every man to your tents, O Israel!

Now see to your own house, O David!”

So all Israel departed to their tents.

17But Rehoboam reigned over the children of Israel who dwelt in the cities of Judah.

18Then King Rehoboam sent Hadoram, who was in charge of revenue; but the children of Israel stoned him with stones, and he died. Therefore King Rehoboam mounted his chariot in haste to flee to Jerusalem.

19gSo Israel has been in rebellion against the house of David to this day.

2 Chronicles 11

Rehoboam’s Reign in Judah

1Now awhen Rehoboam came to Jerusalem, he assembled from the house of Judah and Benjamin one hundred and eighty thousand chosen men who were warriors, to fight against Israel, that he might restore the kingdom to Rehoboam.

2But the word of the LORD came bto Shemaiah the man of God, saying,

3“Speak to Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, saying,

4‘Thus says the LORD: “You shall not go up or fight against your brethren! Let every man return to his house, for this thing is from Me.” ’ ” Therefore they obeyed the words of the LORD, and turned back from attacking Jeroboam.

Rehoboam Fortifies the Cities

5So Rehoboam dwelt in Jerusalem, and built cities for defense in Judah.

6And he built Bethlehem, Etam, Tekoa,

7Beth Zur, Sochoh, Adullam,

8Gath, Mareshah, Ziph,

9Adoraim, Lachish, Azekah,

10Zorah, Aijalon, and Hebron, which are in Judah and Benjamin, fortified cities.

11And he fortified the strongholds, and put captains in them, and stores of food, oil, and wine.

12Also in every city he put shields and spears, and made them very strong, having Judah and Benjamin on his side.

Priests and Levites Move to Judah

(1 Kin. 14:21–24)

13And from all their territories the priests and the Levites who were in all Israel took their stand with him.

14For the Levites left ctheir common-lands and their possessions and came to Judah and Jerusalem, for dJeroboam and his sons had rejected them from serving as priests to the LORD.

15eThen he appointed for himself priests for the 1high places, for fthe demons, and gthe calf idols which he had made.

16hAnd 2after the Levites left, those from all the tribes of Israel, such as set their heart to seek the LORD God of Israel, icame to Jerusalem to sacrifice to the LORD God of their fathers.

17So they jstrengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong for three years, because they walked in the way of David and Solomon for three years.

The Family of Rehoboam

18Then Rehoboam took for himself as wife Mahalath the daughter of Jerimoth the son of David, and of Abihail the daughter of kEliah the son of Jesse.

19And she bore him children: Jeush, Shamariah, and Zaham.

20After her he took lMaachah the 3granddaughter of mAbsalom’s; and she bore him nAbijah, Attai, Ziza, and Shelomith.

21Now Rehoboam loved Maachah the granddaughter of Absalom’s more than all his owives and his concubines; for he took eighteen wives and sixty concubines, and begot twenty-eight sons and sixty daughters.

22And Rehoboam pappointed qAbijah the son of Maachah as chief, to be leader among his brothers; for he intended to make him king.

23He dealt wisely, and 4dispersed some of his sons throughout all the territories of Judah and Benjamin, to every rfortified city; and he gave them provisions in abundance. He also sought many wives for them.

2 Chronicles 12

Egypt Attacks Judah

(1 Kin. 14:25–28)

1Now ait came to pass, when Rehoboam had established the kingdom and had strengthened himself, that bhe forsook the law of the LORD, and all Israel along with him.

2cAnd it happened in the fifth year of King Rehoboam that Shishak king of Egypt came up against Jerusalem, because they had transgressed against the LORD,

3with twelve hundred chariots, sixty thousand horsemen, and people without number who came with him out of Egypt—dthe Lubim and the Sukkiim and the Ethiopians.

4And he took the fortified cities of Judah and came to Jerusalem.

5Then eShemaiah the prophet came to Rehoboam and the leaders of Judah, who were gathered together in Jerusalem because of Shishak, and said to them, “Thus says the LORD: ‘You have forsaken Me, and therefore I also have left you in the hand of Shishak.’ ”

6So the leaders of Israel and the king fhumbled themselves; and they said, g“The LORD is righteous.”

7Now when the LORD saw that they humbled themselves, hthe word of the LORD came to Shemaiah, saying, “They have humbled themselves; therefore I will not destroy them, but I will grant them some deliverance. My wrath shall not be poured out on Jerusalem by the hand of Shishak.

8“Nevertheless ithey will be his servants, that they may distinguish jMy service from the service of the kingdoms of the nations.”

9kSo Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of the LORD and the treasures of the king’s house; he took everything. He also carried away the gold shields which Solomon had lmade.

10Then King Rehoboam made bronze shields in their place, and committed them mto the hands of the captains of the guard, who guarded the doorway of the king’s house.

11And whenever the king entered the house of the LORD, the guard would go and bring them out; then they would take them back into the guardroom.

12When he humbled himself, the wrath of the LORD turned from him, so as not to destroy him completely; and things also went well in Judah.

The End of Rehoboam’s Reign

(1 Kin. 14:21, 22, 29–31)

13Thus King Rehoboam strengthened himself in Jerusalem and reigned. Now nRehoboam was forty-one years old when he became king; and he reigned seventeen years in Jerusalem, othe city which the LORD had chosen out of all the tribes of Israel, to put His name there. His mother’s name was Naamah, an pAmmonitess.

14And he did evil, because he did not prepare his heart to seek the LORD.

15The acts of Rehoboam, first and last, are they not written in the book of Shemaiah the prophet, qand of Iddo the seer concerning genealogies? rAnd there were wars between Rehoboam and Jeroboam all their days.

16So Rehoboam 1rested with his fathers, and was buried in the City of David. Then sAbijah2 his son reigned in his place.

2 Chronicles 13

Abijah Reigns in Judah

(1 Kin. 15:1–8)

1In athe eighteenth year of King Jeroboam, Abijah became king over bJudah.

2He reigned three years in Jerusalem. His mother’s name was 1Michaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam.

3Abijah set the battle in order with an army of valiant warriors, four hundred thousand choice men. Jeroboam also drew up in battle formation against him with eight hundred thousand choice men, mighty men of valor.

4Then Abijah stood on Mount cZemaraim, which is in the mountains of Ephraim, and said, “Hear me, Jeroboam and all Israel:

5“Should you not know that the LORD God of Israel dgave the dominion over Israel to David forever, to him and his sons, eby a covenant of salt?

6“Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, rose up and frebelled against his lord.

7“Then gworthless rogues gathered to him, and strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was hyoung and inexperienced and could not withstand them.

8“And now you think to withstand the kingdom of the LORD, which is in the hand of the sons of David; and you are a great multitude, and with you are the gold calves which Jeroboam imade for you as gods.

9j“Have you not cast out the priests of the LORD, the sons of Aaron, and the Levites, and made for yourselves priests, like the peoples of other lands, kso that whoever comes to consecrate himself with a young bull and seven rams may be a priest of lthings that are not gods?

10“But as for us, the LORD is our mGod, and we have not forsaken Him; and the priests who minister to the LORD are the sons of Aaron, and the Levites attend to their duties.

11n“And they burn to the LORD every morning and every evening burnt sacrifices and sweet incense; they also set the oshowbread in order on the pure gold table, and the lampstand of gold with its lamps pto burn every evening; for we keep the command of the LORD our God, but you have forsaken Him.

12“Now look, God Himself is with us as our qhead, rand His priests with sounding trumpets to sound the alarm against you. O children of Israel, do not fight against the LORD God of your fathers, for you shall not prosper!”

13But Jeroboam caused an ambush to go around behind them; so they were in front of Judah, and the ambush was behind them.

14And when Judah looked around, to their surprise the battle line was at both front and rear; and they scried out to the LORD, and the priests sounded the trumpets.

15Then the men of Judah gave a shout; and as the men of Judah shouted, it happened that God tstruck Jeroboam and all Israel before Abijah and Judah.

16And the children of Israel fled before Judah, and God delivered them into their hand.

17Then Abijah and his people struck them with a great slaughter; so five hundred thousand choice men of Israel fell slain.

18Thus the children of Israel were subdued at that time; and the children of Judah prevailed, ubecause they relied on the LORD God of their fathers.

19And Abijah pursued Jeroboam and took cities from him: Bethel with its villages, Jeshanah with its villages, and vEphrain2 with its villages.

20So Jeroboam did not recover strength again in the days of Abijah; and the LORD wstruck him, and xhe died.

21But Abijah grew mighty, married fourteen wives, and begot twenty-two sons and sixteen daughters.

22Now the rest of the acts of Abijah, his ways, and his sayings are written in ythe 3annals of the prophet Iddo.

2 Chronicles 14

Asa Reigns over Judah

1So Abijah rested with his fathers, and they buried him in the City of David. Then aAsa his son reigned in his place. In his days the land was quiet for ten years.

Asa Reigns in Judah

(1 Kin. 15:9–15)

2Asa did what was good and right in the eyes of the LORD his God,

3for he removed the altars of the foreign gods and bthe 1high places, and cbroke down the sacred pillars dand cut down the wooden images.

4He commanded Judah to eseek the LORD God of their fathers, and to observe the law and the commandment.

5He also removed the 2high places and the incense altars from all the cities of Judah, and the kingdom was quiet under him.

6And he built fortified cities in Judah, for the land had rest; he had no war in those years, because the LORD had given him frest.

7Therefore he said to Judah, “Let us build these cities and make walls around them, and towers, gates, and bars, while the land is yet before us, because we have sought the LORD our God; we have sought Him, and He has given us rest on every side.” So they built and prospered.

8And Asa had an army of three hundred thousand from Judah who carried 3shields and spears, and from Benjamin two hundred and eighty thousand men who carried shields and drew gbows; all these were mighty men of hvalor.

9iThen Zerah the Ethiopian came out against them with an army of a million men and three hundred chariots, and he came to jMareshah.

10So Asa went out against him, and they set the troops in battle array in the Valley of Zephathah at Mareshah.

11And Asa kcried out to the LORD his God, and said, “LORD, it is lnothing for You to help, whether with many or with those who have no power; help us, O LORD our God, for we rest on You, and min Your name we go against this multitude. O LORD, You are our God; do not let man prevail against You!”

12So the LORD nstruck the Ethiopians before Asa and Judah, and the Ethiopians fled.

13And Asa and the people who were with him pursued them to oGerar. So the Ethiopians were overthrown, and they could not recover, for they were broken before the LORD and His army. And they carried away very much 4spoil.

14Then they defeated all the cities around Gerar, for pthe fear of the LORD came upon them; and they plundered all the cities, for there was exceedingly much 5spoil in them.

15They also 6attacked the livestock enclosures, and carried off sheep and camels in abundance, and returned to Jerusalem.

2 Chronicles 15

The Reforms of Asa

1Now athe Spirit of God came upon Azariah the son of Oded.

2And he went out 1to meet Asa, and said to him: “Hear me, Asa, and all Judah and Benjamin. bThe LORD is with you while you are with Him. cIf you seek Him, He will be found by you; but dif you forsake Him, He will forsake you.

3e“For a long time Israel has been without the true God, without a fteaching priest, and without glaw;

4“but hwhen in their trouble they turned to the LORD God of Israel, and sought Him, He was found by them.

5“And in those times there was no peace to the one who went out, nor to the one who came in, but great turmoil was on all the inhabitants of the lands.

6i“So nation was 2destroyed by nation, and city by city, for God troubled them with every adversity.

7“But you, be strong and do not let your hands be weak, for your work shall be rewarded!”

8And when Asa heard these words and the prophecy of 3Oded the prophet, he took courage, and removed the abominable idols from all the land of Judah and Benjamin and from the cities jwhich he had taken in the mountains of Ephraim; and he restored the altar of the LORD that was before the vestibule of the LORD.

9Then he gathered all Judah and Benjamin, and kthose who dwelt with them from Ephraim, Manasseh, and Simeon, for they came over to him in great numbers from Israel when they saw that the LORD his God was with him.

10So they gathered together at Jerusalem in the third month, in the fifteenth year of the reign of Asa.

11lAnd they offered to the LORD 4at that time seven hundred bulls and seven thousand sheep from the 5spoil they had brought.

12Then they mentered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul;

13nand whoever would not seek the LORD God of Israel owas to be put to death, whether small or great, whether man or woman.

14Then they took an oath before the LORD with a loud voice, with shouting and trumpets and rams’ horns.

15And all Judah rejoiced at the oath, for they had sworn with all their heart and psought Him with all their soul; and He was found by them, and the LORD gave them qrest all around.

16Also he removed rMaachah, the 6mother of Asa the king, from being queen mother, because she had made an obscene image of 7Asherah; and Asa cut down her obscene image, then crushed and burned it by the Brook Kidron.

17But sthe 8high places were not removed from Israel. Nevertheless the heart of Asa was loyal all his days.

18He also brought into the house of God the things that his father had dedicated and that he himself had dedicated: silver and gold and utensils.

19And there was no war until the thirty-fifth year of the reign of Asa.

2 Chronicles 16

Ása’s Treaty with Syria

(1 Kin. 15:16–22)

1In the thirty-sixth year of the reign of Asa, aBaasha king of Israel came up against Judah and built Ramah, bthat he might let none go out or come in to Asa king of Judah.

2Then Asa brought silver and gold from the treasuries of the house of the LORD and of the king’s house, and sent to Ben-Hadad king of Syria, who dwelt in Damascus, saying,

3“Let there be a treaty between you and me, as there was between my father and your father. See, I have sent you silver and gold; come, break your treaty with Baasha king of Israel, so that he will withdraw from me.”

4So Ben-Hadad heeded King Asa, and sent the captains of his armies against the cities of Israel. They attacked Ijon, Dan, Abel Maim, and all the storage cities of Naphtali.

5Now it happened, when Baasha heard it, that he stopped building Ramah and ceased his work.

6Then King Asa took all Judah, and they carried away the stones and timber of Ramah, which Baasha had used for building; and with them he built Geba and Mizpah.

Hanani’s Message to Ása

7And at that time cHanani the seer came to Asa king of Judah, and said to him: d“Because you have relied on the king of Syria, and have not relied on the LORD your God, therefore the army of the king of Syria has escaped from your hand.

8“Were ethe Ethiopians and fthe Lubim not a huge army with very many chariots and horsemen? Yet, because you relied on the LORD, He delivered them into your ghand.

9h“For the eyes of the LORD run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him. In this iyou have done foolishly; therefore from now on jyou shall have wars.”

10Then Asa was angry with the seer, and kput him in prison, for he was enraged at him because of this. And Asa oppressed some of the people at that time.

Illness and Death of Asa

(1 Kin. 15:23, 24)

11lNote that the acts of Asa, first and last, are indeed written in the book of the kings of Judah and Israel.

12And in the thirty-ninth year of his reign, Asa became diseased in his feet, and his malady was severe; yet in his disease he mdid not seek the LORD, but the physicians.

13nSo Asa 1rested with his fathers; he died in the forty-first year of his reign.

14They buried him in his own tomb, which he had 2made for himself in the City of David; and they laid him in the bed which was filled owith spices and various ingredients prepared in a mixture of ointments. They made pa very great burning for him.

2 Chronicles 17

Jehoshaphat Reigns in Judah

1Then aJehoshaphat his son reigned in his place, and strengthened himself against Israel.

2And he placed troops in all the fortified cities of Judah, and set garrisons in the land of bJudah and in the cities of Ephraim cwhich Asa his father had taken.

3Now the LORD was with Jehoshaphat, because he walked in the former ways of his father David; he did not seek the Baals,

4but sought 1the God of his father, and walked in His commandments and not according to dthe acts of Israel.

5Therefore the LORD established the kingdom in his hand; and all Judah egave presents to Jehoshaphat, fand he had riches and honor in abundance.

6And his heart took delight in the ways of the LORD; moreover ghe removed the 2high places and wooden images from Judah.

7Also in the third year of his reign he sent his leaders, Ben-Hail, Obadiah, Zechariah, Nethanel, and Michaiah, hto teach in the cities of Judah.

8And with them he sent Levites: Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tobadonijah—the Levites; and with them Elishama and Jehoram, the priests.

9iSo they taught in Judah, and had the Book of the Law of the LORD with them; they went throughout all the cities of Judah and taught the people.

10And jthe fear of the LORD fell on all the kingdoms of the lands that were around Judah, so that they did not make war against Jehoshaphat.

11Also some of the Philistines kbrought Jehoshaphat presents and silver as tribute; and the Arabians brought him flocks, seven thousand seven hundred rams and seven thousand seven hundred male goats.

12So Jehoshaphat became increasingly powerful, and he built fortresses and storage cities in Judah.

13He had much property in the cities of Judah; and the men of war, mighty men of valor, were in Jerusalem.

14These are their numbers, according to their fathers’ houses. Of Judah, the captains of thousands: Adnah the captain, and with him three hundred thousand mighty men of valor;

15and next to him was Jehohanan the captain, and with him two hundred and eighty thousand;

16and next to him was Amasiah the son of Zichri, lwho willingly offered himself to the LORD, and with him two hundred thousand mighty men of valor.

17Of Benjamin: Eliada a mighty man of valor, and with him two hundred thousand men armed with bow and shield;

18and next to him was Jehozabad, and with him one hundred and eighty thousand prepared for war.

19These served the king, besides mthose the king put in the fortified cities throughout all Judah.

2 Chronicles 18

Micaiah Warns Áhab

(1 Kin. 22:1–28)

1Jehoshaphat ahad riches and honor in abundance; and by marriage he ballied himself with cAhab.

2dAfter some years he went down to visit Ahab in Samaria; and Ahab killed sheep and oxen in abundance for him and the people who were with him, and persuaded him to go up with him to Ramoth Gilead.

3So Ahab king of Israel said to Jehoshaphat king of Judah, “Will you go with me against Ramoth Gilead?” And he answered him, “I am as you are, and my people as your people; we will be with you in the war.”

4Also Jehoshaphat said to the king of Israel, e“Please inquire for the word of the LORD today.”

5Then the king of Israel gathered the prophets together, four hundred men, and said to them, “Shall we go to war against Ramoth Gilead, or shall I refrain?” So they said, “Go up, for God will deliver it into the king’s hand.”

6But Jehoshaphat said, “Is there not still a prophet of the LORD here, that we may inquire of fHim?”1

7So the king of Israel said to Jehoshaphat, “There is still one man by whom we may inquire of the LORD; but I hate him, because he never prophesies good concerning me, but always evil. He is Micaiah the son of Imla.” And Jehoshaphat said, “Let not the king say such things!”

8Then the king of Israel called one of his officers and said, “Bring Micaiah the son of Imla quickly!”

9The king of Israel and Jehoshaphat king of Judah, clothed in their robes, sat each on his throne; and they sat at a threshing floor at the entrance of the gate of Samaria; and all the prophets prophesied before them.

10Now Zedekiah the son of Chenaanah had made ghorns of iron for himself; and he said, “Thus says the LORD: ‘With these you shall gore the Syrians until they are destroyed.’ ”

11And all the prophets prophesied so, saying, “Go up to Ramoth Gilead and prosper, for the LORD will deliver it into the king’s hand.”

12Then the messenger who had gone to call Micaiah spoke to him, saying, “Now listen, the words of the prophets with one accord encourage the king. Therefore please let your word be like the word of one of them, and speak encouragement.”

13And Micaiah said, “As the LORD lives, hwhatever my God says, that I will speak.”

14Then he came to the king; and the king said to him, “Micaiah, shall we go to war against Ramoth Gilead, or shall I refrain?” And he said, “Go and prosper, and they shall be delivered into your hand!”

15So the king said to him, “How many times shall I make you swear that you tell me nothing but the truth in the name of the LORD?”

16Then he said, “I saw all Israel iscattered on the mountains, as sheep that have no jshepherd. And the LORD said, ‘These have no master. Let each return to his house in peace.’ ”

17And the king of Israel said to Jehoshaphat, “Did I not tell you he would not prophesy good concerning me, but evil?”

18Then Micaiah said, “Therefore hear the word of the LORD: I saw the LORD sitting on His kthrone, and all the host of heaven standing on His right hand and His left.

19“And the LORD said, ‘Who will persuade Ahab king of Israel to go up, that he may fall at Ramoth Gilead?’ So one spoke in this manner, and another spoke in that manner.

20“Then a lspirit came forward and stood before the LORD, and said, ‘I will persuade him.’ The LORD said to him, ‘In what way?’

21“So he said, ‘I will go out and be a lying spirit in the mouth of all his prophets.’ And the LORD said, ‘You shall persuade him and also prevail; go out and do so.’

22“Therefore look! mThe LORD has put a lying spirit in the mouth of these prophets of yours, and the LORD has declared disaster against you.”

23Then Zedekiah the son of Chenaanah went near and nstruck Micaiah on the cheek, and said, “Which way did the spirit from the LORD go from me to speak to you?”

24And Micaiah said, “Indeed you shall see on that day when you go into an inner chamber to hide!”

25Then the king of Israel said, “Take Micaiah, and return him to Amon the governor of the city and to Joash the king’s son;

26“and say, ‘Thus says the king: o“Put this fellow in prison, and feed him with bread of affliction and water of affliction, until I return in peace.” ’ ”

27But Micaiah said, “If you ever return in peace, the LORD has not spoken by pme.” And he said, “Take heed, all you people!”

Ahab Dies in Battle

(1 Kin. 22:29–40)

28So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead.

29And the king of Israel said to Jehoshaphat, “I will qdisguise myself and go into battle; but you put on your robes.” So the king of Israel disguised himself, and they went into battle.

30Now the king of Syria had commanded the captains of the chariots who were with him, saying, “Fight with no one small or great, but only with the king of Israel.”

31So it was, when the captains of the chariots saw Jehoshaphat, that they said, “It is the king of Israel!” Therefore they surrounded him to attack; but Jehoshaphat rcried out, and the LORD helped him, and God diverted them from him.

32For so it was, when the captains of the chariots saw that it was not the king of Israel, that they turned back from pursuing him.

33Now a certain man drew a bow at random, and struck the king of Israel between the 2joints of his armor. So he said to the driver of his chariot, “Turn around and take me out of the battle, for I am wounded.”

34The battle increased that day, and the king of Israel propped himself up in his chariot facing the Syrians until evening; and about the time of sunset he died.

2 Chronicles 19

Jehoshaphat’s Additional Reforms

1Then Jehoshaphat the king of Judah returned safely to his house in Jerusalem.

2And Jehu the son of Hanani athe seer went out to meet him, and said to King Jehoshaphat, “Should you help the wicked and blove those who hate the LORD? Therefore the cwrath of the LORD is upon you.

3“Nevertheless dgood things are found in you, in that you have removed the 1wooden images from the land, and have eprepared your heart to seek God.”

The Reforms of Jehoshaphat

4So Jehoshaphat dwelt at Jerusalem; and he went out again among the people from Beersheba to the mountains of Ephraim, and brought them back to the LORD God of their ffathers.

5Then he set gjudges in the land throughout all the fortified cities of Judah, city by city,

6and said to the judges, “Take heed to what you are doing, for hyou do not judge for man but for the LORD, iwho is with you 2in the judgment.

7“Now therefore, let the fear of the LORD be upon you; take care and do it, for jthere is no iniquity with the LORD our God, no kpartiality, nor taking of bribes.”

8Moreover in Jerusalem, for the judgment of the LORD and for controversies, Jehoshaphat lappointed some of the Levites and priests, and some of the chief fathers of Israel, 3when they returned to Jerusalem.

9And he commanded them, saying, “Thus you shall act min the fear of the LORD, faithfully and with a loyal heart:

10n“Whatever case comes to you from your brethren who dwell in their cities, whether of bloodshed or offenses against law or commandment, against statutes or ordinances, you shall warn them, lest they trespass against the LORD and owrath come upon pyou and your brethren. Do this, and you will not be guilty.

11“And take notice: qAmariah the chief priest is over you rin all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king’s matters; also the Levites will be officials before you. Behave courageously, and the LORD will be swith the good.”

2 Chronicles 20

Ammon, Moab, and Mount Seir Defeated

1It happened after this that the people of aMoab with the people of bAmmon, and others with them besides the cAmmonites,1 came to battle against Jehoshaphat.

2Then some came and told Jehoshaphat, saying, “A great multitude is coming against you from beyond the sea, from 2Syria; and they are din Hazazon Tamar” (which is eEn Gedi).

3And Jehoshaphat feared, and set 3himself to fseek the LORD, and gproclaimed a fast throughout all Judah.

4So Judah gathered together to ask hhelp from the LORD; and from all the cities of Judah they came to seek the LORD.

5Then Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the LORD, before the new court,

6and said: “O LORD God of our fathers, are You not iGod in heaven, and jdo You not rule over all the kingdoms of the nations, and kin Your hand is there not power and might, so that no one is able to withstand You?

7“Are You not lour God, who mdrove out the inhabitants of this land before Your people Israel, and gave it to the descendants of Abraham nYour friend forever?

8“And they dwell in it, and have built You a sanctuary in it for Your name, saying,

9o‘If disaster comes upon us—sword, judgment, pestilence, or famine—we will stand before this temple and in Your presence (for Your pname is in this temple), and cry out to You in our affliction, and You will hear and save.’

10“And now, here are the people of Ammon, Moab, and Mount Seir—whom You qwould not let Israel invade when they came out of the land of Egypt, but rthey turned from them and did not destroy them—

11“here they are, rewarding us sby coming to throw us out of Your possession which You have given us to inherit.

12“O our God, will You not tjudge them? For we have no power against this great multitude that is coming against us; nor do we know what to do, but uour eyes are upon You.”

13Now all Judah, with their little ones, their wives, and their children, stood before the LORD.

14Then vthe Spirit of the LORD came upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, in the midst of the assembly.

15And he said, “Listen, all you of Judah and you inhabitants of Jerusalem, and you, King Jehoshaphat! Thus says the LORD to you: w‘Do not be afraid nor dismayed because of this great multitude, xfor the battle is not yours, but God’s.

16‘Tomorrow go down against them. They will surely come up by the Ascent of Ziz, and you will find them at the end of the 4brook before the Wilderness of Jeruel.

17y‘You will not need to fight in this battle. Position yourselves, stand still and see the salvation of the LORD, who is with you, O Judah and Jerusalem!’ Do not fear or be dismayed; tomorrow go out against them, zfor the LORD is with you.”

18And Jehoshaphat abowed his head with his face to the ground, and all Judah and the inhabitants of Jerusalem bowed before the LORD, worshiping the LORD.

19Then the Levites of the children of the Kohathites and of the children of the Korahites stood up to praise the LORD God of Israel with voices loud and high.

20So they rose early in the morning and went out into the Wilderness of Tekoa; and as they went out, Jehoshaphat stood and said, “Hear me, O Judah and you inhabitants of Jerusalem: bBelieve in the LORD your God, and you shall be established; believe His prophets, and you shall prosper.”

21And when he had consulted with the people, he appointed those who should sing to the LORD, cand who should praise the beauty of holiness, as they went out before the army and were saying:

d“Praise the LORD,

e For His mercy endures forever.”

22Now when they began to sing and to praise, fthe LORD set ambushes against the people of Ammon, Moab, and Mount Seir, who had come against Judah; and they were defeated.

23For the people of Ammon and Moab stood up against the inhabitants of Mount Seir to utterly kill and destroy them. And when they 5had made an end of the inhabitants of Seir, gthey helped to destroy one another.

24So when Judah came to a place overlooking the wilderness, they looked toward the multitude; and there were their dead bodies, fallen on the earth. No one had escaped.

25When Jehoshaphat and his people came to take away their spoil, they found among them an abundance of valuables on the 6dead bodies, and precious jewelry, which they stripped off for themselves, more than they could carry away; and they were three days gathering the spoil because there was so much.

26And on the fourth day they assembled in the Valley of 7Berachah, for there they blessed the LORD; therefore the name of that place was called The Valley of Berachah until this day.

27Then they returned, every man of Judah and Jerusalem, with Jehoshaphat in front of them, to go back to Jerusalem with joy, for the LORD had hmade them rejoice over their enemies.

28So they came to Jerusalem, with stringed instruments and harps and trumpets, to the house of the LORD.

29And ithe fear of God was on all the kingdoms of those countries when they heard that the LORD had fought against the enemies of Israel.

30Then the realm of Jehoshaphat was quiet, for his jGod gave him rest all around.

The End of Jehoshaphat’s Reign

(1 Kin. 22:41–50)

31kSo Jehoshaphat was king over Judah. He was thirty-five years old when he became king, and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi.

32And he walked in the way of his father lAsa, and did not turn aside from it, doing what was right in the sight of the LORD.

33Nevertheless mthe 8high places were not taken away, for as yet the people had not ndirected their hearts to the God of their fathers.

34Now the rest of the acts of Jehoshaphat, first and last, indeed they are written in the book of Jehu the son of Hanani, owhich is mentioned in the book of the kings of Israel.

35After this pJehoshaphat king of Judah allied himself with Ahaziah king of Israel, qwho acted very rwickedly.

36And he allied himself with him sto make ships to go to Tarshish, and they made the ships in Ezion Geber.

37But Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, “Because you have allied yourself with Ahaziah, the LORD has destroyed your works.” tThen the ships were wrecked, so that they were not able to go uto Tarshish.

2 Chronicles 21

Jehoram Reigns in Judah

(1 Kin. 22:50; 2 Kin. 8:16–24)

1And aJehoshaphat 1rested with his fathers, and was buried with his fathers in the City of David. Then Jehoram his son reigned in his place.

2He had brothers, the sons of Jehoshaphat: Azariah, Jehiel, Zechariah, Azaryahu, Michael, and Shephatiah; all these were the sons of Jehoshaphat king of Israel.

3Their father gave them great gifts of silver and gold and precious things, with fortified cities in Judah; but he gave the kingdom to Jehoram, because he was the firstborn.

4Now when Jehoram 2was established over the kingdom of his father, he strengthened himself and killed all his brothers with the sword, and also others of the princes of Israel.

5bJehoram was thirty-two years old when he became king, and he reigned eight years in Jerusalem.

6And he walked in the way of the kings of Israel, just as the house of Ahab had done, for he had the daughter of cAhab as a wife; and he did evil in the sight of the LORD.

7Yet the LORD would not destroy the house of David, because of the dcovenant that He had made with David, and since He had promised to give a lamp to him and to his esons forever.

8fIn his days Edom revolted against Judah’s authority, and made a king over themselves.

9So Jehoram went out with his officers, and all his chariots with him. And he rose by night and attacked the Edomites who had surrounded him and the captains of the chariots.

10Thus Edom has been in revolt against Judah’s authority to this day. At that time Libnah revolted against his rule, because he had forsaken the LORD God of his fathers.

11Moreover he made 3high places in the mountains of Judah, and caused the inhabitants of Jerusalem to gcommit harlotry, and led Judah astray.

12And a letter came to him from Elijah the prophet, saying,

Thus says the LORD God of your father David:

Because you have not walked in the ways of Jehoshaphat your father, or in the ways of Asa king of Judah,

13but have walked in the way of the kings of Israel, and have hmade Judah and the inhabitants of Jerusalem to iplay the harlot like the jharlotry of the house of Ahab, and also have kkilled your brothers, those of your father’s household, who were better than yourself,

14behold, the LORD will strike your people with a serious affliction—your children, your wives, and all your possessions;

15and you will become very sick with a ldisease of your intestines, until your intestines come out by reason of the sickness, day by day.

16Moreover the mLORD nstirred up against Jehoram the spirit of the Philistines and the oArabians who were near the Ethiopians.

17And they came up into Judah and invaded it, and carried away all the possessions that were found in the king’s house, and also phis sons and his wives, so that there was not a son left to him except 4Jehoahaz, the youngest of his sons.

18After all this the LORD struck him qin his intestines with an incurable disease.

19Then it happened in the course of time, after the end of two years, that his intestines came out because of his sickness; so he died in severe pain. And his people made no 5burning for him, like rthe burning for his fathers.

20He was thirty-two years old when he became king. He reigned in Jerusalem eight years and, to no one’s sorrow, departed. However they buried him in the City of David, but not in the tombs of the kings.

2 Chronicles 22

Ahaziah Reigns in Judah

(2 Kin. 8:25–29; 9:14–16, 27–29)

1Then the inhabitants of Jerusalem made aAhaziah his youngest son king in his place, for the raiders who came with the bArabians into the camp had killed all the colder sons. So Ahaziah the son of Jehoram, king of Judah, reigned.

2Ahaziah was 1forty-two years old when he became king, and he reigned one year in Jerusalem. His mother’s name was dAthaliah the 2granddaughter of Omri.

3He also walked in the ways of the house of Ahab, for his mother advised him to do wickedly.

4Therefore he did evil in the sight of the LORD, like the house of Ahab; for they were his counselors after the death of his father, to his destruction.

5He also followed their advice, and went with 3Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram.

6eThen he returned to Jezreel to recover from the wounds which he had received at Ramah, when he fought against Hazael king of Syria. And 4Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick.

7His going to Joram fwas God’s occasion for Ahaziah’s 5downfall; for when he arrived, ghe went out with 6Jehoram against Jehu the son of Nimshi, hwhom the LORD had anointed to 7cut off the house of Ahab.

8And it happened, when Jehu was iexecuting judgment on the house of Ahab, and jfound the princes of Judah and the sons of Ahaziah’s brothers who served Ahaziah, that he killed them.

9kThen he searched for Ahaziah; and they caught him (he was hiding in Samaria), and brought him to Jehu. When they had killed him, they buried him, “because,” they said, “he is the son of lJehoshaphat, who msought the LORD with all his heart.” So the house of Ahaziah had no one to assume power over the kingdom.

Athaliah Reigns in Judah

(2 Kin. 11:1–3)

10nNow when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal heirs of the house of Judah.

11But 8Jehoshabeath, the daughter of the king, took oJoash the son of Ahaziah, and stole him away from among the king’s sons who were being murdered, and put him and his nurse in a bedroom. So Jehoshabeath, the daughter of King Jehoram, the wife of Jehoiada the priest (for she was the sister of Ahaziah), hid him from Athaliah so that she did not kill him.

12And he was hidden with them in the house of God for six years, while Athaliah reigned over the land.

2 Chronicles 23

Joash Crowned King of Judah

(2 Kin. 11:4–12)

1In athe seventh year bJehoiada strengthened himself, and made a covenant with the captains of hundreds: Azariah the son of Jeroham, Ishmael the son of Jehohanan, Azariah the son of cObed, Maaseiah the son of Adaiah, and Elishaphat the son of Zichri.

2And they went throughout Judah and gathered the Levites from all the cities of Judah, and the dchief fathers of Israel, and they came to Jerusalem.

3Then all the assembly made a covenant with the king in the house of God. And he said to them, “Behold, the king’s son shall reign, as the LORD has esaid of the sons of David.

4“This is what you shall do: One-third of you fentering on the Sabbath, of the priests and the Levites, shall be keeping watch over the doors;

5“one-third shall be at the king’s house; and one-third at the Gate of the Foundation. All the people shall be in the courts of the house of the LORD.

6“But let no one come into the house of the LORD except the priests and gthose of the Levites who serve. They may go in, for they are holy; but all the people shall keep the watch of the LORD.

7“And the Levites shall surround the king on all sides, every man with his weapons in his hand; and whoever comes into the house, let him be put to death. You are to be with the king when he comes in and when he goes out.”

8So the Levites and all Judah did according to all that Jehoiada the priest commanded. And each man took his men who were to be on duty on the Sabbath, with those who were going off duty on the Sabbath; for Jehoiada the priest had not dismissed hthe divisions.

9And Jehoiada the priest gave to the captains of hundreds the spears and the large and small ishields which had belonged to King David, that were in the temple of God.

10Then he set all the people, every man with his weapon in his hand, from the right side of the temple to the left side of the temple, along by the altar and by the temple, all around the king.

11And they brought out the king’s son, put the crown on him, jgave him the 1Testimony, and made him king. Then Jehoiada and his sons anointed him, and said, “Long live the king!”

Death of Athaliah

(2 Kin. 11:13–20)

12Now when kAthaliah heard the noise of the people running and praising the king, she came to the people in the temple of the LORD.

13When she looked, there was the king standing by his pillar at the entrance; and the leaders and the trumpeters were by the king. All the people of the land were rejoicing and blowing trumpets, also the singers with musical instruments, and lthose who led in praise. So Athaliah tore her clothes and said, m“Treason! Treason!”

14And Jehoiada the priest brought out the captains of hundreds who were set over the army, and said to them, “Take her outside under guard, and slay with the sword whoever follows her.” For the priest had said, “Do not kill her in the house of the LORD.”

15So they seized her; and she went by way of the entrance nof the Horse Gate into the king’s house, and they killed her there.

16Then Jehoiada made a ocovenant between himself, the people, and the king, that they should be the LORD’s people.

17And all the people went to the 2temple of Baal, and tore it down. They broke in pieces its altars and images, and pkilled Mattan the priest of Baal before the altars.

18Also Jehoiada appointed the oversight of the house of the LORD to the hand of the priests, the Levites, whom David had qassigned in the house of the LORD, to offer the burnt offerings of the LORD, as it is written in the rLaw of Moses, with rejoicing and with singing, as it was established by David.

19And he set the sgatekeepers at the gates of the house of the LORD, so that no one who was in any way unclean should enter.

20tThen he took the captains of hundreds, the nobles, the governors of the people, and all the people of the land, and brought the king down from the house of the LORD; and they went through the Upper Gate to the king’s house, and set the king on the throne of the kingdom.

21So all the people of the land rejoiced; and the city was quiet, for they had slain Athaliah with the sword.

2 Chronicles 24

Joash Repairs the Temple

(2 Kin. 11:21—12:16)

1Joash awas seven years old when he became king, and he reigned forty years in Jerusalem. His mother’s name was Zibiah of Beersheba.

2Joash bdid what was right in the sight of the LORD all the days of Jehoiada the priest.

3And Jehoiada took two wives for him, and he had sons and daughters.

4Now it happened after this that Joash set his heart on repairing the house of the LORD.

5Then he gathered the priests and the Levites, and said to them, “Go out to the cities of Judah, and cgather from all Israel money to repair the house of your God from year to year, and see that you do it quickly.” However the Levites did not do it quickly.

6dSo the king called Jehoiada the chief priest, and said to him, “Why have you not required the Levites to bring in from Judah and from Jerusalem the collection, according to the commandment of eMoses the servant of the LORD and of the assembly of Israel, for the ftabernacle of witness?”

7For gthe sons of Athaliah, that wicked woman, had broken into the house of God, and had also presented all the hdedicated things of the house of the LORD to the Baals.

8Then at the king’s command ithey made a chest, and set it outside at the gate of the house of the LORD.

9And they made a proclamation throughout Judah and Jerusalem to bring to the LORD jthe collection that Moses the servant of God had imposed on Israel in the wilderness.

10Then all the leaders and all the people rejoiced, brought their contributions, and put them into the chest until all had given.

11So it was, at that time, when the chest was brought to the king’s official by the hand of the Levites, and kwhen they saw that there was much money, that the king’s scribe and the high priest’s officer came and emptied the chest, and took it and returned it to its place. Thus they did day by day, and gathered money in abundance.

12The king and Jehoiada gave it to those who did the work of the service of the house of the LORD; and they hired masons and carpenters to lrepair the house of the LORD, and also those who worked in iron and bronze to restore the house of the LORD.

13So the workmen labored, and the work was completed by them; they restored the house of God to its original condition and reinforced it.

14When they had finished, they brought the rest of the money before the king and Jehoiada; mthey made from it articles for the house of the LORD, articles for serving and offering, spoons and vessels of gold and silver. And they offered burnt offerings in the house of the LORD continually all the days of Jehoiada.

Apostasy of Joash

15But Jehoiada grew old and was full of days, and he died; he was one hundred and thirty years old when he died.

16And they buried him in the City of David among the kings, because he had done good in Israel, both toward God and His house.

17Now after the death of Jehoiada the leaders of Judah came and bowed down to the king. And the king listened to them.

18Therefore they left the house of the LORD God of their fathers, and served nwooden images and idols; and owrath came upon Judah and Jerusalem because of their trespass.

19Yet He psent prophets to them, to bring them back to the LORD; and they testified against them, but they would not listen.

20Then the Spirit of God 1came upon qZechariah the son of Jehoiada the priest, who stood above the people, and said to them, “Thus says God: r‘Why do you transgress the commandments of the LORD, so that you cannot prosper? sBecause you have forsaken the LORD, He also has forsaken you.’ ”

21So they conspired against him, and at the command of the king they tstoned him with stones in the court of the house of the LORD.

22Thus Joash the king did not remember the kindness which Jehoiada his 2father had done to him, but killed his son; and as he died, he said, “The LORD look on it, and urepay!”

Death of Joash

(2 Kin. 12:19–21)

23So it happened in the spring of the year that vthe army of Syria came up against him; and they came to Judah and Jerusalem, and destroyed all the leaders of the people from among the people, and sent all their 3spoil to the king of Damascus.

24For the army of the Syrians wcame with a small company of men; but the LORD xdelivered a very great army into their hand, because they had forsaken the LORD God of their fathers. So they yexecuted judgment against Joash.

25And when they had withdrawn from him (for they left him severely wounded), zhis own servants conspired against him because of the blood of the 4sons of Jehoiada the priest, and killed him on his bed. So he died. And they buried him in the City of David, but they did not bury him in the tombs of the kings.

26These are the ones who conspired against him: 5Zabad the son of Shimeath the Ammonitess, and Jehozabad the son of 6Shimrith the Moabitess.

27Now concerning his sons, and athe many oracles about him, and the repairing of the house of God, indeed they are written in the 7annals of the book of the kings. bThen Amaziah his son reigned in his place.

2 Chronicles 25

Amaziah Reigns in Judah

(2 Kin. 14:1–6)

1Amaziah awas twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. His mother’s name was Jehoaddan of Jerusalem.

2And he did what was right in the sight of the LORD, bbut not with a loyal heart.

3cNow it happened, as soon as the kingdom was established for him, that he executed his servants who had murdered his father the king.

4However he did not execute their children, but did as it is written in the Law in the Book of Moses, where the LORD commanded, saying, d“The fathers shall not be put to death for their children, nor shall the children be put to death for their fathers; but a person shall die for his own sin.”

The War Against Edom

(2 Kin. 14:7)

5Moreover Amaziah gathered Judah together and set over them captains of thousands and captains of hundreds, according to their fathers’ houses, throughout all Judah and Benjamin; and he numbered them efrom twenty years old and above, and found them to be three hundred thousand choice men, able to go to war, who could handle spear and shield.

6He also hired one hundred thousand mighty men of valor from Israel for one hundred talents of silver.

7But a fman of God came to him, saying, “O king, do not let the army of Israel go with you, for the LORD is not with Israel—not with any of the children of Ephraim.

8“But if you go, be gone! Be strong in battle! Even so, God shall make you fall before the enemy; for God has gpower to help and to overthrow.”

9Then Amaziah said to the man of God, “But what shall we do about the hundred talents which I have given to the troops of Israel?” And the man of God answered, h“The LORD is able to give you much more than this.”

10So Amaziah discharged the troops that had come to him from Ephraim, to go back home. Therefore their anger was greatly aroused against Judah, and they returned home in great anger.

11Then Amaziah strengthened himself, and leading his people, he went to ithe Valley of Salt and killed ten thousand of the people of Seir.

12Also the children of Judah took captive ten thousand alive, brought them to the top of the rock, and cast them down from the top of the rock, so that they all were dashed in pieces.

13But as for the soldiers of the army which Amaziah had discharged, so that they would not go with him to battle, they raided the cities of Judah from Samaria to Beth Horon, killed three thousand in them, and took much 1spoil.

14Now it was so, after Amaziah came from the slaughter of the Edomites, that jhe brought the gods of the people of Seir, set them up to be khis gods, and bowed down before them and burned incense to them.

15Therefore the anger of the LORD was aroused against Amaziah, and He sent him a prophet who said to him, “Why have you sought lthe gods of the people, which mcould not rescue their own people from your hand?”

16So it was, as he talked with him, that the king said to him, “Have we made you the king’s counselor? Cease! Why should you be killed?” Then the prophet ceased, and said, “I know that God has ndetermined to destroy you, because you have done this and have not heeded my advice.”

Israel Defeats Judah

(2 Kin. 14:8–14)

17Now oAmaziah king of Judah asked advice and sent to 2Joash the son of Jehoahaz, the son of Jehu, king of Israel, saying, “Come, let us face one another in battle.”

18And Joash king of Israel sent to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as wife’; and a wild beast that was in Lebanon passed by and trampled the thistle.

19“Indeed you say that you have defeated the Edomites, and your heart is lifted up to pboast. Stay at home now; why should you meddle with trouble, that you should fall—you and Judah with you?”

20But Amaziah would not heed, for qit came from God, that He might give them into the hand of their enemies, because they rsought the gods of Edom.

21So Joash king of Israel went out; and he and Amaziah king of Judah faced one another at sBeth Shemesh, which belongs to Judah.

22And Judah was defeated by Israel, and every man fled to his tent.

23Then Joash the king of Israel captured Amaziah king of Judah, the son of Joash, the son of tJehoahaz, at Beth Shemesh; and he brought him to Jerusalem, and broke down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate—four hundred cubits.

24And he took all the gold and silver, all the articles that were found in the house of God with uObed-Edom, the treasures of the king’s house, and hostages, and returned to Samaria.

Death of Amaziah

(2 Kin. 14:17–20)

25vAmaziah the son of Joash, king of Judah, lived fifteen years after the death of Joash the son of Jehoahaz, king of Israel.

26Now the rest of the acts of Amaziah, from first to last, indeed are they not written in the book of the kings of Judah and Israel?

27After the time that Amaziah turned away from following the LORD, they made a conspiracy against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there.

28Then they brought him on horses and buried him with his fathers in 3the City of Judah.

2 Chronicles 26

Uzziah Reigns in Judah

(2 Kin. 14:21, 22; 15:1–3)

1Now all the people of Judah took 1Uzziah, who was sixteen years old, and made him king instead of his father Amaziah.

2He built 2Elath and restored it to Judah, after the king rested with his fathers.

3Uzziah was sixteen years old when he became king, and he reigned fifty-two years in Jerusalem. His mother’s name was Jecholiah of Jerusalem.

4And he did what was aright in the sight of the LORD, according to all that his father Amaziah had done.

5bHe sought God in the days of Zechariah, who chad understanding in the 3visions of God; and as long as he sought the LORD, God made him dprosper.

6Now he went out and emade war against the Philistines, and broke down the wall of Gath, the wall of Jabneh, and the wall of Ashdod; and he built cities around Ashdod and among the Philistines.

7God helped him against fthe Philistines, against the Arabians who lived in Gur Baal, and against the Meunites.

8Also the Ammonites gbrought tribute to Uzziah. His fame spread as far as the entrance of Egypt, for he became exceedingly strong.

9And Uzziah built towers in Jerusalem at the hCorner Gate, at the Valley Gate, and at the corner buttress of the wall; then he fortified them.

10Also he built towers in the desert. He dug many wells, for he had much livestock, both in the lowlands and in the plains; he also had farmers and vinedressers in the mountains and in 4Carmel, for he loved the soil.

11Moreover Uzziah had an army of fighting men who went out to war by companies, according to the number on their roll as prepared by Jeiel the scribe and Maaseiah the officer, under the hand of Hananiah, one of the king’s captains.

12The total number of 5chief officers of the mighty men of valor was two thousand six hundred.

13And under their authority was an army of three hundred and seven thousand five hundred, that made war with mighty power, to help the king against the enemy.

14Then Uzziah prepared for them, for the entire army, shields, spears, helmets, body armor, bows, and slings to cast stones.

15And he made devices in Jerusalem, invented by iskillful men, to be on the towers and the corners, to shoot arrows and large stones. So his fame spread far and wide, for he was marvelously helped till he became strong.

The Penalty for Uzziah’s Pride

(2 Kin. 15:4–7)

16But jwhen he was strong his heart was klifted up, to his destruction, for he transgressed against the LORD his God lby entering the temple of the LORD to burn incense on the altar of incense.

17So mAzariah the priest went in after him, and with him were eighty priests of the LORD—valiant men.

18And they withstood King Uzziah, and said to him, “It nis not for you, Uzziah, to burn incense to the LORD, but for the opriests, the sons of Aaron, who are consecrated to burn incense. Get out of the sanctuary, for you have trespassed! You shall have no honor from the LORD God.”

19Then Uzziah became furious; and he had a censer in his hand to burn incense. And while he was angry with the priests, pleprosy broke out on his forehead, before the priests in the house of the LORD, beside the incense altar.

20And Azariah the chief priest and all the priests looked at him, and there, on his forehead, he was leprous; so they thrust him out of that place. Indeed he also qhurried to get out, because the LORD had struck him.

21rKing Uzziah was a leper until the day of his death. He dwelt in an sisolated house, because he was a leper; for he was cut off from the house of the LORD. Then Jotham his son was over the king’s house, judging the people of the land.

22Now the rest of the acts of Uzziah, from first to last, the prophet tIsaiah the son of Amoz wrote.

23uSo Uzziah 6rested with his fathers, and they buried him with his fathers in the field of burial which belonged to the kings, for they said, “He is a leper.” Then Jotham his son reigned in his place.

2 Chronicles 27

Jotham Reigns in Judah

(2 Kin. 15:32–38)

1Jotham awas twenty-five years old when he became king, and he reigned sixteen years in Jerusalem. His mother’s name was 1Jerushah the daughter of Zadok.

2And he did what was right in the sight of the LORD, according to all that his father Uzziah had done (although he did not enter the temple of the LORD). But still bthe people acted corruptly.

3He built the Upper Gate of the house of the LORD, and he built extensively on the wall of cOphel.

4Moreover he built cities in the mountains of Judah, and in the forests he built fortresses and towers.

5He also fought with the king of the dAmmonites and defeated them. And the people of Ammon gave him in that year one hundred talents of silver, ten thousand kors of wheat, and ten thousand of barley. The people of Ammon paid this to him in the second and third years also.

6So Jotham became mighty, ebecause he prepared his ways before the LORD his God.

7Now the rest of the acts of Jotham, and all his wars and his ways, indeed they are written in the book of the kings of Israel and Judah.

8He was twenty-five years old when he became king, and he reigned sixteen years in Jerusalem.

9fSo Jotham 2rested with his fathers, and they buried him in the City of David. Then gAhaz his son reigned in his place.

2 Chronicles 28

Ahaz Reigns in Judah

(2 Kin. 16:1–4)

1Ahaz awas twenty years old when he became king, and he reigned sixteen years in Jerusalem; and he did not do what was right in the sight of the LORD, as his father David had done.

2For he walked in the ways of the kings of Israel, and made bmolded images for cthe Baals.

3He burned incense in dthe Valley of the Son of Hinnom, and burned ehis children in the ffire, according to the abominations of the nations whom the LORD had gcast out before the children of Israel.

4And he sacrificed and burned incense on the 1high places, on the hills, and under every green tree.

Syria and Israel Defeat Judah

(2 Kin. 16:5, 6; Is. 7:1)

5Therefore hthe LORD his God delivered him into the hand of the king of Syria. They idefeated him, and carried away a great multitude of them as captives, and brought them to Damascus. Then he was also delivered into the hand of the king of Israel, who defeated him with a great slaughter.

6For jPekah the son of Remaliah killed one hundred and twenty thousand in Judah in one day, all valiant men, kbecause they had forsaken the LORD God of their fathers.

7Zichri, a mighty man of Ephraim, killed Maaseiah the king’s son, Azrikam the officer over the house, and Elkanah who was second to the king.

8And the children of Israel carried away captive of their lbrethren two hundred thousand women, sons, and daughters; and they also took away much 2spoil from them, and brought the spoil to Samaria.

Israel Returns the Captives

9But a mprophet of the LORD was there, whose name was Oded; and he went out before the army that came to Samaria, and said to them: “Look, nbecause the LORD God of your fathers was angry with Judah, He has delivered them into your hand; but you have killed them in a rage that oreaches up to heaven.

10“And now you propose to force the children of Judah and Jerusalem to be your pmale and female slaves; but are you not also guilty before the LORD your God?

11“Now hear me, therefore, and return the captives, whom you have taken captive from your brethren, qfor the fierce wrath of the LORD is upon you.”

12Then some of the heads of the children of Ephraim, Azariah the son of Johanan, Berechiah the son of Meshillemoth, Jehizkiah the son of Shallum, and Amasa the son of Hadlai, stood up against those who came from the war,

13and said to them, “You shall not bring the captives here, for we already have offended the LORD. You intend to add to our sins and to our guilt; for our guilt is great, and there is fierce wrath against Israel.”

14So the armed men left the captives and the 3spoil before the leaders and all the assembly.

15Then the men rwho were designated by name rose up and took the captives, and from the 4spoil they clothed all who were naked among them, dressed them and gave them sandals, sgave them food and drink, and anointed them; and they let all the feeble ones ride on donkeys. So they brought them to their brethren at Jericho, tthe city of palm trees. Then they returned to Samaria.

Assyria Refuses to Help Judah

(2 Kin. 16:7–9)

16uAt the same time King Ahaz sent to the 5kings of Assyria to help him.

17For again the vEdomites had come, attacked Judah, and carried away captives.

18wThe Philistines also had invaded the cities of the lowland and of the South of Judah, and had taken Beth Shemesh, Aijalon, Gederoth, Sochoh with its villages, Timnah with its villages, and Gimzo with its villages; and they dwelt there.

19For the LORD 6brought Judah low because of Ahaz king of xIsrael, for he had yencouraged moral decline in Judah and had been continually unfaithful to the LORD.

20Also zTiglath-Pileser7 king of Assyria came to him and distressed him, and did not assist him.

21For Ahaz took part of the treasures from the house of the LORD, from the house of the king, and from the leaders, and he gave it to the king of Assyria; but he did not help him.

Apostasy and Death of Ahaz

(2 Kin. 16:12–20)

22Now in the time of his distress King Ahaz became increasingly unfaithful to the LORD. This is that King Ahaz.

23For ahe sacrificed to the gods of Damascus which had defeated him, saying, “Because the gods of the kings of Syria help them, I will sacrifice to them bthat they may help me.” But they were the ruin of him and of all Israel.

24So Ahaz gathered the articles of the house of God, cut in pieces the articles of the house of God, cshut up the doors of the house of the LORD, and made for himself altars in every corner of Jerusalem.

25And in every single city of Judah he made 8high places to burn incense to other gods, and provoked to anger the LORD God of his fathers.

26dNow the rest of his acts and all his ways, from first to last, indeed they are written in the book of the kings of Judah and Israel.

27So Ahaz 9rested with his fathers, and they buried him in the city, in Jerusalem; but they edid not bring him into the tombs of the kings of Israel. Then Hezekiah his son reigned in his place.

2 Chronicles 29

Hezekiah Reigns in Judah

(2 Kin. 18:1–3)

1Hezekiah abecame king when he was twenty-five years old, and he reigned twenty-nine years in Jerusalem. His mother’s name was 1Abijah the daughter of Zechariah.

2And he did what was right in the sight of the LORD, according to all that his father David had done.

Hezekiah Cleanses the Temple

3In the first year of his reign, in the first month, he bopened the doors of the house of the LORD and repaired them.

4Then he brought in the priests and the Levites, and gathered them in the East Square,

5and said to them: “Hear me, Levites! Now 2sanctify yourselves, csanctify the house of the LORD God of your fathers, and carry out the rubbish from the holy place.

6“For our fathers have trespassed and done evil in the eyes of the LORD our God; they have forsaken Him, have dturned their faces away from the 3dwelling place of the LORD, and turned their backs on Him.

7e“They have also shut up the doors of the vestibule, put out the lamps, and have not burned incense or offered burnt offerings in the holy place to the God of Israel.

8“Therefore the fwrath of the LORD fell upon Judah and Jerusalem, and He has ggiven them up to trouble, to desolation, and to hjeering, as you see with your ieyes.

9“For indeed, because of this jour fathers have fallen by the sword; and our sons, our daughters, and our wives are in captivity.

10“Now it is in my heart to make ka covenant with the LORD God of Israel, that His fierce wrath may turn away from us.

11“My sons, do not be negligent now, for the LORD has lchosen you to stand before Him, to serve Him, and that you should minister to Him and burn incense.”

12Then these Levites arose: mMahath the son of Amasai and Joel the son of Azariah, of the sons of the nKohathites; of the sons of Merari, Kish the son of Abdi and Azariah the son of Jehallelel; of the Gershonites, Joah the son of Zimmah and Eden the son of Joah;

13of the sons of Elizaphan, Shimri and Jeiel; of the sons of Asaph, Zechariah and Mattaniah;

14of the sons of Heman, Jehiel and Shimei; and of the sons of Jeduthun, Shemaiah and Uzziel.

15And they gathered their brethren, osanctified4 themselves, and went according to the commandment of the king, at the words of the LORD, pto cleanse the house of the LORD.

16Then the priests went into the inner part of the house of the LORD to cleanse it, and brought out all the debris that they found in the temple of the LORD to the court of the house of the LORD. And the Levites took it out and carried it to the Brook qKidron.

17Now they began to 5sanctify on the first day of the first month, and on the eighth day of the month they came to the vestibule of the LORD. So they sanctified the house of the LORD in eight days, and on the sixteenth day of the first month they finished.

18Then they went in to King Hezekiah and said, “We have cleansed all the house of the LORD, the altar of burnt offerings with all its articles, and the table of the showbread with all its articles.

19“Moreover all the articles which King Ahaz in his reign had rcast aside in his transgression we have prepared and 6sanctified; and there they are, before the altar of the LORD.”

Hezekiah Restores Temple Worship

20Then King Hezekiah rose early, gathered the rulers of the city, and went up to the house of the LORD.

21And they brought seven bulls, seven rams, seven lambs, and seven male goats for a ssin offering for the kingdom, for the sanctuary, and for Judah. Then he commanded the priests, the sons of Aaron, to offer them on the altar of the LORD.

22So they killed the bulls, and the priests received the blood and tsprinkled it on the altar. Likewise they killed the rams and sprinkled the blood on the altar. They also killed the lambs and sprinkled the blood on the altar.

23Then they brought out the male goats for the sin offering before the king and the assembly, and they laid their uhands on them.

24And the priests killed them; and they presented their blood on the altar as a sin offering vto make an atonement for all Israel, for the king commanded that the burnt offering and the sin offering be made for all Israel.

25wAnd he stationed the Levites in the house of the LORD with cymbals, with stringed instruments, and with harps, xaccording to the commandment of David, of yGad the king’s seer, and of Nathan the prophet; zfor thus was the commandment of the LORD by His prophets.

26The Levites stood with the instruments aof David, and the priests with bthe trumpets.

27Then Hezekiah commanded them to offer the burnt offering on the altar. And when the burnt offering began, cthe song of the LORD also began, with the trumpets and with the instruments of David king of Israel.

28So all the assembly worshiped, the singers sang, and the trumpeters sounded; all this continued until the burnt offering was finished.

29And when they had finished offering, dthe king and all who were present with him bowed and worshiped.

30Moreover King Hezekiah and the leaders commanded the Levites to sing praise to the LORD with the words of David and of Asaph the seer. So they sang praises with gladness, and they bowed their heads and worshiped.

31Then Hezekiah answered and said, “Now that you have consecrated yourselves to the LORD, come near, and bring sacrifices and ethank offerings into the house of the LORD.” So the assembly brought in sacrifices and thank offerings, and as many as were of a fwilling heart brought burnt offerings.

32And the number of the burnt offerings which the assembly brought was seventy bulls, one hundred rams, and two hundred lambs; all these were for a burnt offering to the LORD.

33The consecrated things were six hundred bulls and three thousand sheep.

34But the priests were too few, so that they could not skin all the burnt offerings; therefore gtheir brethren the Levites helped them until the work was ended and until the other priests had 7sanctified themselves, hfor the Levites were imore diligent in jsanctifying themselves than the priests.

35Also the burnt offerings were in abundance, with kthe fat of the peace offerings and with lthe drink offerings for every burnt offering. So the service of the house of the LORD was set in order.

36Then Hezekiah and all the people rejoiced that God had prepared the people, since the events took place so suddenly.

2 Chronicles 30

Hezekiah Keeps the Passover

1And Hezekiah sent to all Israel and Judah, and also wrote letters to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the Passover to the LORD God of Israel.

2For the king and his leaders and all the assembly in Jerusalem had agreed to keep the Passover in the second amonth.

3For they could not keep it bat 1the regular time, cbecause a sufficient number of priests had not consecrated themselves, nor had the people gathered together at Jerusalem.

4And the matter pleased the king and all the assembly.

5So they 2resolved to make a proclamation throughout all Israel, from Beersheba to Dan, that they should come to keep the Passover to the LORD God of Israel at Jerusalem, since they had not done it for a long time in the prescribed manner.

6Then the drunners went throughout all Israel and Judah with the letters from the king and his leaders, and spoke according to the command of the king: “Children of Israel, ereturn to the LORD God of Abraham, Isaac, and Israel; then He will return to the remnant of you who have escaped from the hand of fthe kings of gAssyria.

7“And do not be hlike your fathers and your brethren, who trespassed against the LORD God of their fathers, so that He igave them up to jdesolation, as you see.

8“Now do not be kstiff-necked,3 as your fathers were, but yield yourselves to the LORD; and enter His sanctuary, which He has sanctified forever, and serve the LORD your God, lthat the fierceness of His wrath may turn away from you.

9“For if you return to the LORD, your brethren and your children will be treated with mcompassion by those who lead them captive, so that they may come back to this land; for the LORD your God is ngracious and merciful, and will not turn His face from you if you oreturn to Him.”

10So the runners passed from city to city through the country of Ephraim and Manasseh, as far as Zebulun; but pthey laughed at them and mocked them.

11Nevertheless qsome from Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem.

12Also rthe hand of God was on Judah to give them singleness of heart to obey the command of the king and the leaders, sat the word of the LORD.

13Now many people, a very great assembly, gathered at Jerusalem to keep the Feast of tUnleavened Bread in the second month.

14They arose and took away the ualtars that were in Jerusalem, and they took away all the incense altars and cast them into the Brook vKidron.

15Then they slaughtered the Passover lambs on the fourteenth day of the second month. The priests and the Levites 4were washamed, and 5sanctified themselves, and brought the burnt offerings to the house of the LORD.

16They stood in their xplace 6according to their custom, according to the Law of Moses the man of God; the priests sprinkled the blood received from the hand of the Levites.

17For there were many in the assembly who had not 7sanctified themselves; ytherefore the Levites had charge of the slaughter of the Passover lambs for everyone who was not clean, to sanctify them to the LORD.

18For a multitude of the people, zmany from Ephraim, Manasseh, Issachar, and Zebulun, had not cleansed themselves, ayet they ate the Passover contrary to what was written. But Hezekiah prayed for them, saying, “May the good LORD provide atonement for everyone

19“who bprepares his heart to seek God, the LORD God of his fathers, though he is not cleansed according to the purification of the sanctuary.”

20And the LORD listened to Hezekiah and healed the people.

21So the children of Israel who were present at Jerusalem kept cthe Feast of Unleavened Bread seven days with great gladness; and the Levites and the priests praised the LORD day by day, singing to the LORD, accompanied by loud instruments.

22And Hezekiah gave encouragement to all the Levites dwho taught the good knowledge of the LORD; and they ate throughout the feast seven days, offering peace offerings and emaking confession to the LORD God of their fathers.

23Then the whole assembly agreed to keep the feast fanother seven days, and they kept it another seven days with gladness.

24For Hezekiah king of Judah ggave to the assembly a thousand bulls and seven thousand sheep, and the leaders gave to the assembly a thousand bulls and ten thousand sheep; and a great number of priests hsanctified8 themselves.

25The whole assembly of Judah rejoiced, also the priests and Levites, all the assembly that came from Israel, the sojourners iwho came from the land of Israel, and those who dwelt in Judah.

26So there was great joy in Jerusalem, for since the time of jSolomon the son of David, king of Israel, there had been nothing like this in Jerusalem.

27Then the priests, the Levites, arose and kblessed the people, and their voice was heard; and their prayer came up to lHis holy dwelling place, to heaven.

2 Chronicles 31

The Reforms of Hezekiah

(2 Kin. 18:4)

1Now when all this was finished, all Israel who were present went out to the cities of Judah and abroke the sacred pillars in pieces, cut down the wooden images, and threw down the 1high places and the altars—from all Judah, Benjamin, Ephraim, and Manasseh—until they had utterly destroyed them all. Then all the children of Israel returned to their own cities, every man to his possession.

2And Hezekiah appointed bthe divisions of the priests and the Levites according to their divisions, each man according to his service, the priests and Levites cfor burnt offerings and peace offerings, to serve, to give thanks, and to praise in the gates of the 2camp of the LORD.

3The king also appointed a 3portion of his dpossessions4 for the burnt offerings: for the morning and evening burnt offerings, the burnt offerings for the Sabbaths and the New Moons and the set feasts, as it is written in the eLaw of the LORD.

4Moreover he commanded the people who dwelt in Jerusalem to contribute fsupport5 for the priests and the Levites, that they might devote themselves to gthe Law of the LORD.

5As soon as the commandment was circulated, the children of Israel brought in abundance hthe firstfruits of grain and wine, oil and honey, and of all the produce of the field; and they brought in abundantly the itithe of everything.

6And the children of Israel and Judah, who dwelt in the cities of Judah, brought the tithe of oxen and sheep; also the jtithe of holy things which were consecrated to the LORD their God they laid in heaps.

7In the third month they began laying them in heaps, and they finished in the seventh month.

8And when Hezekiah and the leaders came and saw the heaps, they blessed the LORD and His people Israel.

9Then Hezekiah questioned the priests and the Levites concerning the heaps.

10And Azariah the chief priest, from the khouse of Zadok, answered him and said, l“Since the people began to bring the offerings into the house of the LORD, we have had enough to eat and have plenty left, for the LORD has blessed His people; and what is left is this great mabundance.”

11Now Hezekiah commanded them to prepare nrooms6 in the house of the LORD, and they prepared them.

12Then they faithfully brought in the offerings, the tithes, and the dedicated things; oCononiah the Levite had charge of them, and Shimei his brother was the next.

13Jehiel, Azaziah, Nahath, Asahel, Jerimoth, Jozabad, Eliel, Ismachiah, Mahath, and Benaiah were overseers under the hand of Cononiah and Shimei his brother, at the commandment of Hezekiah the king and Azariah the pruler of the house of God.

14Kore the son of Imnah the Levite, the keeper of the East Gate, was over the qfreewill offerings to God, to distribute the offerings of the LORD and the most holy things.

15And under him were rEden, Miniamin, Jeshua, Shemaiah, Amariah, and Shecaniah, his faithful assistants in sthe cities of the priests, to distribute tallotments to their brethren by divisions, to the great as well as the small.

16Besides those males from three years old and up who were written in the genealogy, they distributed to everyone who entered the house of the LORD his daily portion for the work of his service, by his division,

17and to the priests who were written in the genealogy according to their father’s house, and to the Levites ufrom twenty years old and up according to their work, by their divisions,

18and to all who were written in the genealogy—their little ones and their wives, their sons and daughters, the whole company of them—for in their faithfulness they 7sanctified themselves in holiness.

19Also for the sons of Aaron the priests, who were in vthe fields of the common-lands of their cities, in every single city, there were men who were wdesignated by name to distribute portions to all the males among the priests and to all who were listed by genealogies among the Levites.

20Thus Hezekiah did throughout all Judah, and he xdid what was good and right and true before the LORD his God.

21And in every work that he began in the service of the house of God, in the law and in the commandment, to seek his God, he did it with all his heart. So he yprospered.

2 Chronicles 32

Sennacherib Boasts Against the LORD

(2 Kin. 18:13—19:34; Is. 36:1–22)

1After athese deeds of faithfulness, Sennacherib king of Assyria came and entered Judah; he encamped against the fortified cities, thinking to win them over to himself.

2And when Hezekiah saw that Sennacherib had come, and that his purpose was to make war against Jerusalem,

3he consulted with his leaders and 1commanders to stop the water from the springs which were outside the city; and they helped him.

4Thus many people gathered together who stopped all the bsprings and the brook that ran through the land, saying, “Why should the 2kings of Assyria come and find much water?”

5And che strengthened himself, dbuilt up all the wall that was broken, raised it up to the towers, and built another wall outside; also he repaired 3the eMillo in the City of David, and made 4weapons and shields in abundance.

6Then he set military captains over the people, gathered them together to him in the open square of the city gate, and fgave them encouragement, saying,

7g“Be strong and courageous; hdo not be afraid nor dismayed before the king of Assyria, nor before all the multitude that is with him; for ithere are more with us than with him.

8“With him is an jarm of flesh; but kwith us is the LORD our God, to help us and to fight our battles.” And the people were strengthened by the words of Hezekiah king of Judah.

9lAfter this Sennacherib king of Assyria sent his servants to Jerusalem (but he and all the forces with him laid siege against Lachish), to Hezekiah king of Judah, and to all Judah who were in Jerusalem, saying,

10m“Thus says Sennacherib king of Assyria: ‘In what do you trust, that you remain under siege in Jerusalem?

11‘Does not Hezekiah persuade you to give yourselves over to die by famine and by thirst, saying, n“The LORD our God will deliver us from the hand of the king of Assyria”?

12o‘Has not the same Hezekiah taken away His high places and His altars, and commanded Judah and Jerusalem, saying, “You shall worship before one altar and burn incense on pit”?

13‘Do you not know what I and my fathers have done to all the peoples of other lands? qWere the gods of the nations of those lands in any way able to deliver their lands out of my hand?

14‘Who was there among all the gods of those nations that my fathers utterly destroyed that could deliver his people from my hand, that your God should be able to deliver you from my rhand?

15‘Now therefore, sdo not let Hezekiah deceive you or persuade you like this, and do not believe him; for no god of any nation or kingdom was able to deliver his people from my hand or the hand of my fathers. How much less will your God deliver you from my hand?’ ”

16Furthermore, his servants spoke against the LORD God and against His servant Hezekiah.

17He also wrote letters to revile the LORD God of Israel, and to speak against Him, saying, t“As the gods of the nations of other lands have not delivered their people from my hand, so the God of Hezekiah will not deliver His people from my uhand.”

18vThen they called out with a loud voice in 5Hebrew to the people of Jerusalem who were on the wall, to frighten them and trouble them, that they might take the city.

19And they spoke against the God of Jerusalem, as against the gods of the people of the earth—wthe work of men’s hands.

Sennacherib’s Defeat and Death

(2 Kin. 19:35–37)

20xNow because of this King Hezekiah and ythe prophet Isaiah, the son of Amoz, prayed and cried out to heaven.

21zThen the LORD sent an angel who cut down every mighty man of valor, leader, and captain in the camp of the king of Assyria. So he returned ashamefaced to his own land. And when he had gone into the temple of his god, some of his own offspring struck him down with the sword there.

22Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all others, and 6guided them on every side.

23And many brought gifts to the LORD at Jerusalem, and bpresents7 to Hezekiah king of Judah, so that he was cexalted in the sight of all nations thereafter.

Hezekiah Humbles Himself

(2 Kin. 20:1–11; Is. 38:1–8)

24dIn those days Hezekiah was sick and near death, and he prayed to the LORD; and He spoke to him and gave him a sign.

25But Hezekiah edid not repay according to the favor shown him, for fhis heart was lifted up; gtherefore wrath was looming over him and over Judah and Jerusalem.

26hThen Hezekiah humbled himself for the pride of his heart, he and the inhabitants of Jerusalem, so that the wrath of the LORD did not come upon them iin the days of Hezekiah.

Hezekiah’s Wealth and Honor

(2 Kin. 20:12–21; Is. 39:1–8)

27Hezekiah had very great riches and honor. And he made himself treasuries for silver, for gold, for precious stones, for spices, for shields, and for all kinds of desirable items;

28storehouses for the harvest of grain, wine, and oil; and stalls for all kinds of livestock, and 8folds for flocks.

29Moreover he provided cities for himself, and possessions of flocks and herds in abundance; for jGod had given him very much property.

30kThis same Hezekiah also stopped the water outlet of Upper Gihon, and 9brought the water by tunnel to the west side of the City of David. Hezekiah lprospered in all his works.

31However, regarding the ambassadors of the princes of Babylon, whom they msent to him to inquire about the wonder that was done in the land, God withdrew from him, in order to ntest him, that He might know all that was in his heart.

Death of Hezekiah

32Now the rest of the acts of Hezekiah, and his goodness, indeed they are written in othe vision of Isaiah the prophet, the son of Amoz, and in the pbook of the kings of Judah and Israel.

33qSo Hezekiah 10rested with his fathers, and they buried him in the upper tombs of the sons of David; and all Judah and the inhabitants of Jerusalem rhonored him at his death. Then Manasseh his son reigned in his place.

2 Chronicles 33

Manasseh Reigns in Judah

(2 Kin. 21:1–9)

1Manasseh awas twelve years old when he became king, and he reigned fifty-five years in Jerusalem.

2But he did evil in the sight of the LORD, according to the babominations of the nations whom the LORD had cast out before the children of Israel.

3For he rebuilt the 1high places which Hezekiah his father had cbroken down; he raised up altars for the Baals, and dmade wooden images; and he worshiped eall 2the host of heaven and served them.

4He also built altars in the house of the LORD, of which the LORD had said, f“In Jerusalem shall My name be forever.”

5And he built altars for all the host of heaven gin the two courts of the house of the LORD.

6hAlso he caused his sons to pass through the fire in the Valley of the Son of Hinnom; he practiced isoothsaying, used witchcraft and sorcery, and jconsulted mediums and spiritists. He did much evil in the sight of the LORD, to provoke Him to anger.

7kHe even set a carved image, the idol which he had made, in the 3house of God, of which God had said to David and to Solomon his son, l“In this house and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put My name forever;

8m“and I will not again remove the foot of Israel from the land which I have appointed for your fathers—only if they are careful to do all that I have commanded them, according to the whole law and the statutes and the ordinances by the hand of Moses.”

9So Manasseh seduced Judah and the inhabitants of Jerusalem to do more evil than the nations whom the LORD had destroyed before the children of Israel.

Manasseh Restored After Repentance

10And the LORD spoke to Manasseh and his people, but they would not 4listen.

11nTherefore the LORD brought upon them the captains of the army of the king of Assyria, who took Manasseh with 5hooks, obound him with 6bronze fetters, and carried him off to Babylon.

12Now when he was in affliction, he implored the LORD his God, and phumbled himself greatly before the God of his fathers,

13and prayed to Him; and He qreceived his entreaty, heard his supplication, and brought him back to Jerusalem into his kingdom. Then Manasseh rknew that the LORD was God.

14After this he built a wall outside the City of David on the west side of sGihon, in the valley, as far as the entrance of the Fish Gate; and it tenclosed Ophel, and he raised it to a very great height. Then he put military captains in all the fortified cities of Judah.

15He took away uthe foreign gods and the idol from the house of the LORD, and all the altars that he had built in the mount of the house of the LORD and in Jerusalem; and he cast them out of the city.

16He also repaired the altar of the LORD, sacrificed peace offerings and vthank offerings on it, and commanded Judah to serve the LORD God of Israel.

17wNevertheless the people still sacrificed on the 7high places, but only to the LORD their God.

Death of Manasseh

(2 Kin. 21:17, 18)

18Now the rest of the acts of Manasseh, his prayer to his God, and the words of xthe seers who spoke to him in the name of the LORD God of Israel, indeed they are written in the 8book of the kings of Israel.

19Also his prayer and how God received his entreaty, and all his sin and trespass, and the sites where he built 9high places and set up wooden images and carved images, before he was humbled, indeed they are written among the sayings of 10Hozai.

20ySo Manasseh rested with his fathers, and they buried him in his own house. Then his son Amon reigned in his place.

Amon’s Reign and Death

(2 Kin. 21:19–26)

21zAmon was twenty-two years old when he became king, and he reigned two years in Jerusalem.

22But he did evil in the sight of the LORD, as his father Manasseh had done; for Amon sacrificed to all the carved images which his father Manasseh had made, and served them.

23And he did not humble himself before the LORD, aas his father Manasseh had humbled himself; but Amon trespassed more and more.

24bThen his servants conspired against him, and ckilled him in his own house.

25But the people of the land executed all those who had conspired against King Amon. Then the people of the land made his son Josiah king in his place.

2 Chronicles 34

Josiah Reigns in Judah

(2 Kin. 22:1, 2)

1Josiah awas eight years old when he became king, and he reigned thirty-one years in Jerusalem.

2And he did what was right in the sight of the LORD, and walked in the ways of his father David; he did not turn aside to the right hand or to the left.

3For in the eighth year of his reign, while he was still byoung, he began to cseek the God of his father David; and in the twelfth year he began dto purge Judah and Jerusalem eof the 1high places, the wooden images, the carved images, and the molded images.

4fThey broke down the altars of the Baals in his presence, and the incense altars which were above them he cut down; and the wooden images, the carved images, and the molded images he broke in pieces, and made dust of them gand scattered it on the graves of those who had sacrificed to them.

5He also hburned the bones of the priests on their ialtars, and cleansed Judah and Jerusalem.

6And so he did in the cities of Manasseh, Ephraim, and Simeon, as far as Naphtali and all around, with 2axes.

7When he had broken down the altars and the wooden images, had jbeaten the carved images into powder, and cut down all the incense altars throughout all the land of Israel, he returned to Jerusalem.

Hilkiah Finds the Book of the Law

(2 Kin. 22:3–20)

8kIn the eighteenth year of his reign, when he had purged the land and the 3temple, he sent lShaphan the son of Azaliah, Maaseiah the mgovernor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God.

9When they came to Hilkiah the high priest, they delivered nthe money that was brought into the house of God, which the Levites who kept the doors had gathered from the hand of Manasseh and Ephraim, from all the oremnant of Israel, from all Judah and Benjamin, and which they had brought back to Jerusalem.

10Then they put it in the hand of the foremen who had the oversight of the house of the LORD; and they gave it to the workmen who worked in the house of the LORD, to repair and restore the house.

11They gave it to the craftsmen and builders to buy hewn stone and timber for beams, and to floor the houses which the kings of Judah had destroyed.

12And the men did the work faithfully. Their overseers were Jahath and Obadiah the Levites, of the sons of Merari, and Zechariah and Meshullam, of the sons of the Kohathites, to supervise. Others of the Levites, all of whom were skillful with instruments of music,

13were pover the burden bearers and were overseers of all who did work in any kind of service. qAnd some of the Levites were scribes, officers, and gatekeepers.

14Now when they brought out the money that was brought into the house of the LORD, Hilkiah the priest rfound the Book of the Law of the LORD given by Moses.

15Then Hilkiah answered and said to Shaphan the scribe, “I have found the Book of the Law in the house of the LORD.” And Hilkiah gave the sbook to Shaphan.

16So Shaphan carried the book to the king, bringing the king word, saying, “All that was committed to your servants they are doing.

17“And they have 4gathered the money that was found in the house of the LORD, and have delivered it into the hand of the overseers and the workmen.”

18Then Shaphan the scribe told the king, saying, “Hilkiah the priest has given me a book.” And Shaphan read it before the king.

19Thus it happened, when the king heard the words of the Law, that he tore his clothes.

20Then the king commanded Hilkiah, tAhikam the son of Shaphan, 5Abdon the son of Micah, Shaphan the scribe, and Asaiah a servant of the king, saying,

21“Go, inquire of the LORD for me, and for those who are left in Israel and Judah, concerning the words of the book that is found; for great is the wrath of the LORD that is poured out on us, because our fathers have not ukept the word of the LORD, to do according to all that is written in this book.”

22So Hilkiah and those the king had appointed went to Huldah the prophetess, the wife of Shallum the son of 6Tokhath, the son of 7Hasrah, keeper of the wardrobe. (She dwelt in Jerusalem in the Second Quarter.) And they spoke to her to that effect.

23Then she answered them, “Thus says the LORD God of Israel, ‘Tell the man who sent you to Me,

24“Thus says the LORD: ‘Behold, I will vbring calamity on this place and on its inhabitants, all the curses that are written in the wbook which they have read before the king of Judah,

25‘because they have forsaken Me and burned incense to other gods, that they might provoke Me to anger with all the works of their hands. Therefore My wrath will be poured out on this place, and not be quenched.’ ” ’

26“But as for the king of Judah, who sent you to inquire of the LORD, in this manner you shall speak to him, ‘Thus says the LORD God of Israel: “Concerning the words which you have heard—

27“because your heart was tender, and you humbled yourself before God when you heard His words against this place and against its inhabitants, and you humbled yourself before Me, and you tore your clothes and wept before Me, I also have heard you,” says the xLORD.

28“Surely I will gather you to your fathers, and you shall be gathered to your grave in peace; and your eyes shall not see all the calamity which I will bring on this place and its inhabitants.” ’ ” So they brought back word to the king.

Josiah Restores True Worship

(2 Kin. 23:1–20)

29yThen the king sent and gathered all the elders of Judah and Jerusalem.

30The king went up to the house of the LORD, with all the men of Judah and the inhabitants of Jerusalem—the priests and the Levites, and all the people, great and small. And he zread in their hearing all the words of the Book of the Covenant which had been found in the house of the LORD.

31Then the king astood in bhis place and made a ccovenant before the LORD, to follow the LORD, and to keep His commandments and His testimonies and His statutes with all his heart and all his soul, to perform the words of the covenant that were written in this book.

32And he made all who were present in Jerusalem and Benjamin take a stand. So the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers.

33Thus Josiah removed all the dabominations from all the country that belonged to the children of Israel, and made all who were present in Israel 8diligently serve the LORD their God. eAll his days they did not depart from following the LORD God of their fathers.

2 Chronicles 35

Josiah Keeps the Passover

(2 Kin. 23:21–23)

1Now aJosiah kept a Passover to the LORD in Jerusalem, and they slaughtered the Passover lambs on the bfourteenth day of the first month.

2And he set the priests in their cduties and dencouraged them for the service of the house of the LORD.

3Then he said to the Levites ewho taught all Israel, who were holy to the LORD: f“Put the holy ark gin the house which Solomon the son of David, king of Israel, built. hIt shall no longer be a burden on your shoulders. Now serve the LORD your God and His people Israel.

4“Prepare yourselves iaccording to your fathers’ 1houses, according to your divisions, following the jwritten instruction of David king of Israel and the kwritten instruction of Solomon his son.

5“And lstand in the holy place according to the divisions of the fathers’ houses of your brethren the lay people, and according to the division of the father’s house of the Levites.

6“So slaughter the Passover offerings, mconsecrate yourselves, and prepare them for your brethren, that they may do according to the word of the LORD by the hand of Moses.”

7Then Josiah ngave the lay people lambs and young goats from the flock, all for Passover offerings for all who were present, to the number of thirty thousand, as well as three thousand cattle; these were from the king’s opossessions.

8And his pleaders gave willingly to the people, to the priests, and to the Levites. Hilkiah, Zechariah, and Jehiel, rulers of the house of God, gave to the priests for the Passover offerings two thousand six hundred from the flock, and three hundred cattle.

9Also qConaniah, his brothers Shemaiah and Nethanel, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave to the Levites for Passover offerings five thousand from the flock and five hundred cattle.

10So the service was prepared, and the priests rstood in their places, and the sLevites in their divisions, according to the king’s command.

11And they slaughtered the Passover offerings; and the priests tsprinkled the blood with their hands, while the Levites uskinned the animals.

12Then they removed the burnt offerings that they might give them to the divisions of the fathers’ houses of the lay people, to offer to the LORD, as it is written vin the Book of Moses. And so they did with the cattle.

13Also they wroasted the Passover offerings with fire according to the ordinance; but the other holy offerings they xboiled in pots, in caldrons, and in pans, and divided them quickly among all the lay people.

14Then afterward they prepared portions for themselves and for the priests, because the priests, the sons of Aaron, were busy in offering burnt offerings and fat until night; therefore the Levites prepared portions for themselves and for the priests, the sons of Aaron.

15And the singers, the sons of Asaph, were in their places, according to the ycommand of David, Asaph, Heman, and Jeduthun the king’s seer. Also the gatekeepers zwere at each gate; they did not have to leave their position, because their brethren the Levites prepared portions for them.

16So all the service of the LORD was prepared the same day, to keep the Passover and to offer burnt offerings on the altar of the LORD, according to the command of King Josiah.

17And the children of Israel who were present kept the Passover at that time, and the Feast of aUnleavened Bread for seven days.

18bThere had been no Passover kept in Israel like that since the days of Samuel the prophet; and none of the kings of Israel had kept such a Passover as Josiah kept, with the priests and the Levites, all Judah and Israel who were present, and the inhabitants of Jerusalem.

19In the eighteenth year of the reign of Josiah this Passover was kept.

Josiah Dies in Battle

(2 Kin. 23:28–30)

20cAfter all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against dCarchemish by the Euphrates; and Josiah went out against him.

21But he sent messengers to him, saying, “What have I to do with you, king of Judah? I have not come against you this day, but against the house with which I have war; for God commanded me to make haste. Refrain from meddling with God, who is with me, lest He destroy you.”

22Nevertheless Josiah would not turn his face from him, but edisguised himself so that he might fight with him, and did not heed the words of Necho from the mouth of God. So he came to fight in the Valley of Megiddo.

23And the archers shot King Josiah; and the king said to his servants, “Take me away, for I am severely wounded.”

24fHis servants therefore took him out of that chariot and put him in the second chariot that he had, and they brought him to Jerusalem. So he died, and was buried in one of the tombs of his fathers. And gall Judah and Jerusalem mourned for Josiah.

25Jeremiah also hlamented for iJosiah. And to this day jall the singing men and the singing women speak of Josiah in their lamentations. kThey made it a custom in Israel; and indeed they are written in the Laments.

26Now the rest of the acts of Josiah and his goodness, according to what was written in the Law of the LORD,

27and his deeds from first to last, indeed they are written in the book of the kings of Israel and Judah.

2 Chronicles 36

The Reign and Captivity of Jehoahaz

(2 Kin. 23:31–33)

1Then athe people of the land took Jehoahaz the son of Josiah, and made him king in his father’s place in Jerusalem.

21Jehoahaz was twenty-three years old when he became king, and he reigned three months in Jerusalem.

3Now the king of Egypt deposed him at Jerusalem; and he imposed on the land a tribute of one hundred talents of silver and a talent of gold.

4Then the king of Egypt made 2Jehoahaz’s brother Eliakim king over Judah and Jerusalem, and changed his name to Jehoiakim. And Necho took 3Jehoahaz his brother and carried him off to Egypt.

The Reign and Captivity of Jehoiakim

(2 Kin. 23:34—24:7)

5bJehoiakim was twenty-five years old when he became king, and he reigned eleven years in Jerusalem. And he did cevil in the sight of the LORD his God.

6dNebuchadnezzar king of Babylon came up against him, and bound him in 4bronze fetters to ecarry him off to Babylon.

7fNebuchadnezzar also carried off some of the articles from the house of the LORD to Babylon, and put them in his temple at Babylon.

8Now the rest of the acts of Jehoiakim, the abominations which he did, and what was found against him, indeed they are written in the book of the kings of Israel and Judah. Then 5Jehoiachin his son reigned in his place.

The Reign and Captivity of Jehoiachin

(2 Kin. 24:8–17)

9gJehoiachin was 6eight years old when he became king, and he reigned in Jerusalem three months and ten days. And he did evil in the sight of the LORD.

10At the turn of the year hKing Nebuchadnezzar summoned him and took him to Babylon, iwith the costly articles from the house of the LORD, and made jZedekiah,7 8Jehoiakim’s brother, king over Judah and Jerusalem.

Zedekiah Reigns in Judah

(2 Kin. 24:18–20; Jer. 52:1–3)

11kZedekiah was twenty-one years old when he became king, and he reigned eleven years in Jerusalem.

12He did evil in the sight of the LORD his God, and ldid not humble himself before Jeremiah the prophet, who spoke from the mouth of the LORD.

13And he also mrebelled against King Nebuchadnezzar, who had made him swear an oath by God; but he nstiffened his neck and hardened his heart against turning to the LORD God of Israel.

14Moreover all the leaders of the priests and the people transgressed more and more, according to all the abominations of the nations, and defiled the house of the LORD which He had consecrated in Jerusalem.

The Fall of Jerusalem

(2 Kin. 25:1–21; Jer. 52:4–30)

15oAnd the LORD God of their fathers sent warnings to them by His messengers, rising up early and sending them, because He had compassion on His people and on His dwelling place.

16But pthey mocked the messengers of God, qdespised His words, and rscoffed at His prophets, until the swrath of the LORD arose against His people, till there was no remedy.

17tTherefore He brought against them the king of the Chaldeans, who ukilled their young men with the sword in the house of their sanctuary, and had no compassion on young man or virgin, on the aged or the weak; He gave them all into his hand.

18vAnd all the articles from the house of God, great and small, the treasures of the house of the LORD, and the treasures of the king and of his leaders, all these he took to Babylon.

19wThen they burned the house of God, broke down the wall of Jerusalem, burned all its palaces with fire, and destroyed all its precious possessions.

20And xthose who escaped from the sword he carried away to Babylon, ywhere they became servants to him and his sons until the rule of the kingdom of Persia,

21to fulfill the word of the LORD by the mouth of zJeremiah, until the land ahad enjoyed her Sabbaths. As long as she lay desolate bshe kept Sabbath, to fulfill seventy years.

The Proclamation of Cyrus

(Ezra 1:1–4)

22cNow in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of dJeremiah might be fulfilled, the LORD stirred up the spirit of eCyrus king of Persia, so that he made a proclamation throughout all his kingdom, and also put it in writing, saying,

23fThus says Cyrus king of Persia: All the kingdoms of the earth the LORD God of heaven has given me. And He has commanded me to build Him a 9house at Jerusalem which is in Judah. Who is among you of all His people? May the LORD his God be with him, and let him go up!

2 Chronicles Commentaries

2 Chronicles 1

1:1—9:31 This section continues from 1 Chronicles and covers the rule of Solomon (ca. 971–931 B.C.; cf. 1 Kin. 3–11). The major theme is Solomon’s building God’s temple in Jerusalem for the purpose of centralizing and unifying the nation in the worship of God.

1:3 Gibeon. See notes on 1 Chr. 16:39 and 21:29. The tabernacle remained at Gibeon while the ark resided in Jerusalem, waiting for the temple to be built. tabernacle. Built in the days of Moses, this tent was where God met with the people (cf. Ex. 25:22; 29:42, 43; 40:34–38). The center of worship was there until the temple was built (cf. v. 6).

1:4 Kirjath Jearim. See note on 1 Chr. 13:5.

1:5 Bezalel. The Spirit-enabled craftsman who built the bronze altar for the tabernacle (cf. Ex. 31:1–11; 38:1, 2).

1:7–13 The account is paralleled in 1 Kin. 3:5–15. Every king of Israel needed to heed God’s instructions recorded in Deut. 17:14–20.

2 Chr. 1:7

The Spread of Solomon’s Fame

Solomon’s influence in economic and political affairs was enhanced by the transporatation and trade routes that intersected his kingdom.

1:9 Your promise. A reference to the Davidic Covenant in 2 Sam. 7; 1 Chr. 17.

1:10 Solomon had agreed with his father (cf. 1 Chr. 22:5 and 29:1) on his need for wisdom, and that is what he sought from God (cf. 1 Kin. 3:3–15; Prov. 3:15; James 1:5).

1:14–17 1 Kin. 10:14–29 and 2 Chr. 9:13–28 also extol Solomon’s wealth.

1:14 chariot cities. Gezer, Hazor, and Megiddo were among the chief cities.

1:16 Keveh. Possibly Cilicia.

1:17 six hundred shekels. Assuming a shekel weighs .4 oz., this represents 15 lbs. of silver for one chariot. one hundred and fifty. Assuming the weight is in shekels, this would be about 3.75 lbs. of silver. Deuteronomy 17:16 warned against the king’s amassing horses. the Hittites. People, once expelled from Palestine, who lived N of Israel and NW of Syria.

2 Chronicles 2

2:1–18 This section reports how Solomon selected men to gather building materials for the temple. This was in addition to the massive supplies stockpiled by David (cf. 1 Chr. 22, 29). This section parallels 1 Kin. 5:1–16.

2:1 temple for the name of the LORD. God’s covenant name, Yahweh or Jehovah (cf. Ex. 3:14), is in mind. David wanted to do this, but was not allowed to do any more than plan and prepare (1 Chr. 23–26; 28:11–13), purchase the land (2 Sam. 24:18–25; 1 Chr. 22), and gather the materials (1 Chr. 22:14–16). royal house. See 1 Kin. 7:1–12 for details (cf. 2 Chr. 7:11; 8:1).

2:2 These numbers are repeated in 2:17, 18. First Kings 5:16 records 3,300 overseers, compared to 3,600 in 2:18. If, however, the additional supervisors (250 in 2 Chr. 8:10, but 550 in 1 Kin. 9:23) are added, then both 1 Kings and 2 Chronicles agree that a total of 3,850 men worked. David had done similarly at an earlier date (1 Chr. 22:2).

2:3–10 Compare with the contents of 1 Kin. 5:3–6. The differences can be accounted for in much the same way as in the Gospels, by combining the narratives of 1 Kin. 5:3–6 and 2 Chr. 2:3–10 to complete the entire correspondence.

2:7 send me…a man…skillful. The Israelites were familiar with agriculture, but not metal working. They needed experts for that.

2:8 algum. A coniferous tree native to Lebanon. Some identify it as sandalwood, a smooth, expensive red wood that could be polished to a high gloss.

2:10 This listing of goods is more complete than that of 1 Kin. 5:11. Lebanon traded with Israel regularly for food. twenty thousand kors. A kor is the same as a homer and could have measured as much as 7.5 bu., making this amount about 150,000 bu. twenty thousand baths. A bath measured about 6 gal. This would be about 120,000 gal. The 20 kors of “pressed oil” in 1 Kin. 5:11 is most likely not a scribal error but rather a finer grade of oil.

2:11–16 Compare with the context of 1 Kin. 5:7–9.

2:12 God…who made heaven and earth. This was the common identification of the true God when pagans spoke of or were told of Him (cf. 2 Chr. 36:23; Ezra 1:2; 5:11, 12; 6:10; 7:12, 21, 23; Jer. 10:11, 12; Acts 4:24; 14:15; 17:24–26; Col. 1:16, 17; Rev. 11:1, 6).

2:13, 14 Huram. First Kings 7:14 states that his mother was of the tribe of Naphtali, not Dan, as reported here. This is resolved if she was of Naphtali by birth, but living in the territory of Dan. Or, if his parents were originally from the two tribes, then he could legitimately claim either. He was the parallel to Bezalel, who constructed the tabernacle. See note on 2 Chr. 1:5.

2:16 Joppa. A major coastal port of Israel. Later, Jonah would sail from Joppa (Jon. 1:3), and much later Peter would be there to receive God’s call in a vision (Acts 10:5ff.).

2:17, 18 See note on 2 Chr. 2:2.

2 Chronicles 3

3:1–17 Cf. 1 Kin. 6:1–38; 7:15–22 for amplification and additional material on the building of the temple.

3:1 threshing floor. See notes on Gen. 22:1–18; 2 Sam. 24:18–25; 1 Chr. 21:20–30.

3:2 second month…fourth year. Ca. Apr.–May, 966 B.C. (cf. 1 Kin. 6:1). The project took 7 years, 6 months to complete ca. Oct.–Nov. 959 B.C. (cf. 1 Kin. 6:37, 38).

3:3 cubits…former measure. About 18 in. or possibly the royal cubit of 21 in. (cf. Ezek. 40:5).

3:6 Parvaim. An unknown location.

3:8 six hundred talents. Equal to almost 23 tons of gold.

3:9 fifty shekels. Equal to 1.25 lbs. Most likely, this small amount gilded only the spike heads.

3:10–13 two cherubim. See note on 1 Kin. 6:23. This free-standing set of cherubim was in addition to the more diminutive set on the ark itself.

3:14 veil. Cf. Ex. 26:31–35 on the veil of the tabernacle. The veil separated the Holy Place from the Most Holy Place (the Holy of Holies), which was entered once annually by the High-Priest on the Day of Atonement (cf. Lev. 16). This highly-limited access to the presence of God was eliminated by the death of Christ, when the veil in Herod’s temple was torn in two from top to bottom (Matt. 27:51). It signified that believers had immediate, full access to God’s presence through their Mediator and High-Priest Jesus Christ, who was the perfect, once-for-all sacrifice (cf. Heb. 3:14–16; 9:19–22).

3:15 thirty-five cubits. First Kings 7:15, 2 Kin. 25:17, and Jer. 52:21 uniformly describe these cast-bronze pillars as 18 cubits high (about 27 ft.). Most likely this is accounted for because the chronicler gave the combined height of both as they were lying in their molds (cf. v. 17).

3:17 Jachin…Boaz. Most likely these were so named because of the names’ meaning rather than in honor of particular people. Jachin means “He shall establish” and Boaz means “In it is strength” (cf. 1 Kin. 7:21).

2 Chronicles 4

4:1—5:1 See 1 Kin. 7:23–51 for amplification and additional details.

4:1 bronze altar. This is the main altar on which sacrifices were offered (cf. the millennial temple altar, Ezek. 43:13–17). For comparison to the tabernacle’s altar, see Ex. 27:1–8; 38:1–7. If the cubit of 18 in. was used rather than the royal cubit of 21 in., it would make the altar 30 ft. by 30 ft. by 15 ft. high.

4:2 the Sea. This large laver was used for ritual cleansing (cf. Ex. 30:17–21 as it relates to the tabernacle). In Ezekiel’s millennial temple, the laver will apparently be replaced by the waters that flow through the temple (Ezek. 47:1–12).

4:3 oxen. First Kings 7:24 reports “buds,” which is the more likely translation. These were also around the laver, which was set on top of the 12 oxen.

4:4 twelve oxen. Very likely the 12 oxen represent the 12 tribes who were similarly arrayed around the tabernacle as they set out on their journey in the wilderness (cf. Num. 2:1–34).

4:5 three thousand baths. A bath equaled almost 6 gal. First Kings 7:26 reads 2,000 baths. This discrepancy has been reconciled by accounting here not only for the water the basin held, but also the water source that was necessary to keep it flowing as a fountain.

4:6 ten lavers. There were no such corresponding lavers in the tabernacle.

4:7, 8 ten lampstands…ten tables. The tabernacle had one of each. Everything was large because of the crowds of thousands that came on a daily basis and for special occasions.

4:11—5:1 See notes on 1 Kin. 7:40–51. All these details emphasize the great care and concern for worship, and served as a manual for the new temple being built by Zerubbabel after the Jews returned from Babylon.

4:11 Huram. See note on 2:13, 14. He led the actual work which Solomon directed.

2 Chronicles 5

5:1 The temple took 7 years, 6 months to build and was completed in Solomon’s 11th year (959 B.C.) in the eighth month (cf. 1 Kin. 6:38). Since it was dedicated in the seventh month (5:3), its dedication occurred 11 months later to coincide with the Feast of Tabernacles. See note on 1 Kin. 8:2. Why is there so much emphasis in the OT on the temple? 1) It was the center of worship that called people to correct belief through the generations. 2) It was the symbol of God’s presence with His people. 3) It was the symbol of forgiveness and grace, reminding the people of the seriousness of sin and the availability of mercy. 4) It prepared the people for the true Lamb of God, Jesus Christ, who would take away sin. 5) It was a place of prayer. Cf. 7:12–17.

5:2–10 See notes on 1 Kin. 8:1–9.

5:2 The ark was in Jerusalem in a temporary tent (2 Sam. 6:17), not the original tabernacle, which was still at Gibeon (1 Chr. 16:39).

5:11 Most Holy Place. This was to be the last time anyone but the High-Priest went in, and then only once a year. It took several priests to place the ark in its new home.

5:12 Asaph…Heman…Jeduthun. See notes on 1 Chr. 25.

5:13, 14 the glory of the LORD. The LORD’s presence indwelt the temple and the first service of worship was held. In the same manner He descended on the tabernacle (Ex. 40:34–38). He will do likewise on the millennial temple (Ezek. 43:1–5). His glory is representative of His person (cf. Ex. 33), and entering the temple signified His presence.

2 Chronicles 6

6:1–11 See notes on 1 Kin. 8:12–21.

6:11 the covenant of the LORD. The Mosaic law written on tablets of stone (cf. 5:10).

6:12–40 See note on 1 Kin. 8:22–53. As Solomon led his people in prayer, he asked God to help them in many situations: 1) crime (vv. 22, 23); 2) enemy attacks (vv. 24, 25); 3) drought (vv. 26, 27); 4) famine (vv. 28–31); 5) foreigners (vv. 32, 33); 6) war (vv. 34, 35); and 7) sin (vv. 36–39).

6:13 knelt. Solomon, in an unusually humbling act for a king, acknowledged God’s sovereignty.

6:18 Solomon marveled that God would condescend to live there. Cf. John 1:14; Col. 2:9.

6:41, 42 See notes on Ps. 132:8–10; 1 Kin. 8:54–61.

2 Chronicles 7

7:1–3 fire came down. This also occurred when the tabernacle was dedicated (Lev. 9:23, 24). This was the genuine dedication, because only God can truly sanctify.

7:4, 5 See note on 1 Kin. 8:62.

7:8–10 Solomon’s celebration included the special assembly to dedicate the altar on the 8th-14th of the 7th month (Sept.–Oct.) which included the Day of Atonement. It was immediately followed by the Feast of Tabernacles (15th-21st) and a special assembly on the 8th day, i.e., 22nd day of the month.

7:8 Hamath…Brook of Egypt. Lit. from the northern boundary to the southern boundary.

7:11, 12 See note on 1 Kin. 9:1, 2. Perhaps years had passed since the dedication of the temple in chap. 6 during which he had also built “the King’s house” (cf. 8:1). After all that time, God confirmed that He had heard Solomon’s prayer (v. 12).

7:13–16 This section is almost all unique to 2 Chronicles (cf. 1 Kin. 9:3), and features the conditions for national forgiveness of Israel’s sins: 1) humility; 2) prayer; 3) longing for God; and 4) repentance.

7:17–22. See notes on 1 Kin. 9:4–9.

7:17, 18 if…then. If there was obedience on the part of the nation, the kingdom would be established and they would have “a man as ruler.” Their disobedience was legendary and so was the destruction of their kingdom and their dispersion. When Israel is saved (cf. Zech. 12:14; Rom. 11:25–27), then their King Messiah will set up this glorious kingdom (Rev. 20:1ff.).

2 Chronicles 8

8:1 twenty years. Ca. 946 B.C., 24 years after Solomon’s reign began.

8:2 Cf. 1 Kin. 9:10–14. Though these cities were within the boundaries of the Promised Land, they had never been conquered, so Solomon gave Hiram the right to settle them. Hiram, however, returned the Galilean cities which Solomon had given him because they were unacceptably poor. Solomon apparently then improved them and settled Israelites there.

8:3–6 Here are additional military campaigns and building projects not mentioned in 1 Kin. 9. He was building storage places for his commercial enterprises and fortifying his borders to secure his kingdom from invasion.

8:3 Hamath Zobah. A city located in Syria, N of Damascus and in close proximity to but S of Hamath.

8:4 Tadmor. A city 150 mi. NE of Damascus. Hamath. A city N of Damascus.

8:5 Beth Horon. Two cities NW of Jerusalem. Upper Beth Horon is at 2,022 ft., 11 mi. NW of Jerusalem. Lower Beth Horon is at 1,210 ft., 13 mi. NW of Jerusalem. They were both on a strategic road that connected Jerusalem with Joppa on the coast.

8:6 Baalath. A city originally in Danite territory (Josh. 19:44) ca. 30 mi. W of Jerusalem.

8:10 two hundred and fifty. See note on 2 Chr. 2:2.

8:11 the daughter of Pharaoh. Cf. 1 Kin. 9:24. First Kings 3:1 mentions the marriage and the fact that Solomon brought her to Jerusalem until he could build a house for her. Until that palace was built, Solomon lived in David’s palace, but did not allow her to do so, because she was a heathen and because the ark of God had once been in David’s house. He surely knew his marriage to this pagan did not please God (cf. Deut. 7:3, 4). Eventually his pagan wives caused tragic consequences (1 Kin. 11:1–11).

8:12–15 This section expands on 1 Kin. 9:25, and indicates that Solomon was, in spite of his disobedience in marriage, still faithful to the religious practices required in the temple.

8:13 three…feasts. These were prescribed in the Mosaic legislation: 1) Unleavened Bread/Passover; 2) Pentecost; and 3) Tabernacles (cf. Ex. 23:14–17; Deut. 16:1–17).

8:17, 18 See notes on 1 Kin. 9:26–28. These two ports where Solomon had received ships were located on the eastern gulf of the Red Sea, called Aqabah. Solomon was cultivating peace and commerce plus using Hiram’s sailors to teach his people how to sail.

8:18 four hundred and fifty talents. First Kings 9:28 reports 420 talents, probably accounted for by a scribal error in transmission. This was about 17 tons of gold.

2 Chronicles 9

9:1–28 See notes on 1 Kin. 10:1–29.

9:8 His throne. The thought that Solomon sat on God’s throne is not included in the queen of Sheba’s words in 1 Kin. 10:9. The blessing of God on Israel and on Solomon was to last as long as he followed the LORD as David had (2 Chr. 7:17–21).

9:16 shekels. “Bekah,” not shekel or “mina” (cf. margin), is the correct unit of weight. Since one mina equals 50 shekels and one shekel equals two bekahs, then the 3 minas in 1 Kin. 10:17 equals the 300 bekahs here and both texts agree. This would represent a little less than 4 lbs.

9:18 footstool of gold. The chronicler adds this detail, which is absent in 1 Kin. 10:19.

9:25 four thousand. This reading is preferable to “40,000” in 1 Kin. 4:26 (cf. margin).

9:29–31 See 1 Kin. 11:41–43.

9:29 First Kings 11:41 reports that Solomon’s deeds were written in “the book of the acts of Solomon.” For the rest of the record of Solomon’s life, read 1 Kin. 10:26—11:43. In later years, he turned away from God and, due to the influence of his wives, he led the nation into idolatry. This split the kingdom and sowed the seeds that led to its defeat and dispersion. The Chronicles do not record this sad end to Solomon’s life because the focus is on encouraging the returning Jews from Babylon with God’s pledge to them for a glorious future in the Davidic Covenant.

2 Chronicles 10

10:1—36:21 This section records all 20 of the Judean rulers in the divided kingdom from Solomon’s son Rehoboam (ca. 931 B.C.) to Zedekiah (ca. 586 B.C.) when the people were taken captive to Babylon. The righteous kings and the revivals under them are presented, as well as the wicked kings and their disastrous influence. The northern kingdom is absent since Chronicles focuses on the Davidic line.

10:1—12:16 The reign of Rehoboam (ca. 931–913 B.C.). Cf. 1 Kin. 12–14.

10:1—11:4 For details on this chapter, see notes on 1 Kin. 12:1–24. Rehoboam followed foolish and bad advice from novices rather than the good counsel of wise, seasoned men. The result was the division of the nation. Amazingly, with all the strength of Solomon’s reign, unity was fragile and one fool in the place of leadership ended it. Rehoboam tried to unite the people by force, but was not allowed to by God (11:1–4).

10:2 Jeroboam. He became the first king of the northern kingdom of Israel (ca. 931–910 B.C.). His story leading to his return from Egypt is told in 1 Kin. 11:26–40.

10:16–19 Here is recorded the beginning of the divided kingdom. Ten tribes followed Jeroboam and were called Israel. The other two tribes, Benjamin and Judah, stayed loyal to David’s line, accepted Rehoboam’s rule, and were called Judah. However, Benjamin at times demonstrated split loyalties (see note on 1 Kin. 12:21).

2 Chronicles 11

11:6 built. To be understood as built further/strengthened/fortified (cf. 11:11, 12).

11:13, 14 The priests and Levites from all the northern 10 tribes were rejected by Israel’s king, Jeroboam (ca. 931–910 B.C.), who saw them as a threat because of their loyalty to Jerusalem and the temple. He appointed his own idol priests and all true priests moved S and found refuge in Judah with Rehoboam.

11:15 he appointed. This is in reference to Jeroboam (cf. 1 Kin. 12:25–33), who established idolatry in the N. “Demons” is another term for idols (cf. Lev. 17:7).

11:16, 17 God’s blessing rested on Rehoboam for 3 years because the people’s commitment to the ways of God was patterned after David and Solomon.

11:18–23 A summary of Rehoboam’s life is given with special emphasis on succession to the throne. This is not a commendation of polygamy or concubinage, which violated God’s law for marriage (cf. Gen. 2:24, 25) and resulted in severe trouble and disaffection toward God. Never is polygamy commended in Scripture, and usually its tragic results are recorded.

11:21 The chronicler did not include the similar summary of Solomon’s wives (cf. 1 Kin. 11:3), but clearly Rehoboam learned this disastrous marital style from his father Solomon. Even David was a polygamist. Polygamy was often practiced by the kings to secure alliances with nearby nations.

2 Chronicles 12

12:1, 2 fifth year. Ca. 926 B.C. Presumably, Rehoboam’s 3 years of blessing preceded a fourth year of spiritual rebellion, which God judged in his fifth year with judgment at the hand of the Egyptians.

12:2–5 Shishak. He ruled over Egypt ca. 945–924 B.C. An Egyptian record of this invasion written on stone has been found, recording that Shishak’s army penetrated all the way N to the Sea of Galilee. He wanted to restore Egypt’s once-great power, but was unable to conquer both Israel and Judah. However, he was able to destroy cities in Judah and gain some control of trade routes. Judah came under Egyptian control.

12:6, 7 humbled themselves. In the face of the Egyptian conqueror, the leaders responded to the Word of God through the prophet (v. 5) and repented, so that God would end His wrath worked through Shishak.

12:8 Nevertheless. A fitting punishment arose to remind the Jews of their heritage in relationship to Egypt. This was the first major military encounter with Egypt since the Exodus had ended hundreds of years of slavery there. A taste of being enslaved again to a people from whom God had given liberation was bitter. The message was crystal clear—if the Jews would forsake the true worship of God, they would also lose His protective hand of blessing. It was much better to serve God than to have to serve “kingdoms of the nations.”

12:9 against Jerusalem. After the parenthetical section (vv. 5–8) describing the state of the beleaguered court, the historian returns to discuss the attack on Jerusalem and the pillage of the temple and palace.

12:9–16 See notes on 1 Kin. 14:25–30.

12:10, 11 bronze. The pure gold was replaced by bronze, which was carefully guarded.

12:12 Cf. 12:7. God preserved Judah because of her repentance.

12:13 Ca. 931–913 B.C. By the general revival of true worship, Rehoboam’s reign acquired new life and continued many years after the departure of Shishak. Sadly he faltered (v. 14), probably due largely to his heathen mother (v. 13).

12:16 Abijah. Cf. 11:20, 22. In 1 Kin. 15:3, he is called a great sinner. But consistent with his pattern, the writer of the Chronicles highlights the little good he did to indicate that he was still in line with God’s covenant promise to David.

2 Chronicles 13

13:1–22 In the succession of Judah’s kings, the reign of Abijah/ Abijam is next (ca. 913–911 B.C.; cf. 1 Kin. 15:1–8). The disobedient nature of Abijah’s reign is mentioned in 1 Kin. 15:3, as is his faithless treaty with Syria (2 Chr. 16:3).

13:3 See notes on 1 Kin. 15:1–8. These numbers are large, but not surprising, given the immense number of capable men who could fight, as counted in David’s census (cf. 1 Chr. 21:5). Both armies were set for civil war.

13:4 Mount Zemaraim. The exact location is unknown, but it is likely near Bethel (Josh. 18:22) inside Israel’s territory.

13:5 covenant of salt. Salt is associated elsewhere with the Mosaic Covenant sacrifices (Lev. 2:13), the Priestly Covenant (Num. 18:19), and the New Covenant symbolic sacrifices in the millennial kingdom (Ezek. 43:24). The preservative quality of salt represents the fidelity or loyalty intended in keeping the covenant. Here it would refer to God’s irrevocable pledge and intended loyalty in fulfilling the Davidic Covenant and God’s desire for the loyalty of David’s lineage to Him if the people are to enjoy the blessings of the covenant.

13:6 For the story of Jeroboam, read 1 Kin. 11:26–40 and 2 Chr. 10. He was the first king of the northern kingdom called Israel.

13:7 young. He was 41 (cf. 2 Chr. 12:13).

13:8 kingdom of the LORD. Abijah reminds all that the Davidic Covenant is God’s expressed will concerning who would rule on His behalf in the earthly kingdom. Thus Judah is God’s nation, since the king is in the line of David. gold calves. Cf. 1 Kin. 12:25–33; 2 Chr. 11:15. Israel was full of idols and false priests, having driven out all the Levitical priests and, with them, the true worship of God.

13:10–12 Abijah confessed a national commitment to pure worship and thus confidence in God’s favor in battle.

13:15 God struck Jeroboam and all Israel. At the time of certain defeat, with 400,000 troops behind and the same number in front, Judah was saved by divine intervention. What God did is unknown, but the army of Israel began to flee (v. 16), and the soldiers of Judah massacred 500,000 of them in an unimaginable blood bath (v. 17).

13:17 Before the battle, Jeroboam outnumbered Abijah two to one (13:3). After the fray, in which the LORD intervened on behalf of Judah, Abijah outnumbered Jeroboam 4 to 3.

13:19 Bethel. Located 12 mi. N of Jerusalem. Although their exact locations are unknown, Jeshanah and Ephron are believed to be in the vicinity of Bethel.

13:20 he died. Again God acted, in a manner not described, to end the life of this wicked ruler (ca. 910 B.C.).

2 Chronicles 14

14:1—16:14 The reign of Asa (ca. 911–870 B.C.). Cf. 1 Kin. 15:9–24.

14:1, 2 First Kings 15:11 says that Asa did as his forefather David had done—honoring God while building the kingdom (vv. 6–8). Times of peace were used for strengthening.

14:3–5 He removed elements of false worship that had accumulated over the years of Solomon, Rehoboam, and Abijah (cf. 1 Kin. 15:12, 13). Apparently, he did not remove all the high places or, once removed, they reappeared (cf. 15:17; 1 Kin. 15:14). His son Jehoshaphat later had to remove them (cf. 2 Chr. 17:6), although not completely (cf. 20:33). This was done in an effort to comply with Deut. 12:2, 3.

14:8 Asa had an army of 580,000 compared to Abijah’s 400,000 (2 Chr. 13:3).

14:9–15 A major threat developed from Zerah, the Ethiopian, probably on behalf of the Egyptian Pharaoh, who was attempting to regain control as Shishak had during the days of Rehoboam (cf. 2 Chr. 12:7, 8), ca. 901–900 B.C.

14:9 Mareshah. Located about 8 mi. SE of Gath and 25 mi. SW of Jerusalem. Rehoboam had earlier reinforced this city (2 Chr. 11:8).

14:11 Asa’s appeal to God centered on God’s omnipotence and reputation.

14:13–15 spoil. It appears that this great horde was a nomadic people who moved with all their possessions and had set up their camp near Gerar. The spoils of Judah’s victory were immense.

14:13 Gerar. Approximately 8 mi. S of Gaza on the Mediterranean coast. Egypt does not appear on the scene again for over 150 years (cf. 2 Kin. 17:4).

2 Chronicles 15

15:1 Spirit of God. An act of the Holy Spirit, common in the OT enabling servants of God to speak or act uniquely for Him. Azariah. This man was a prophet mentioned only here, who met Asa as he returned from the victory and spoke to him before all his army.

15:2 The spiritual truth here is basic, namely that God is present and powerful in defense of His obedient people. Cf. Deut. 20:1; 1 Chr. 28:9; Is. 55:6, 7; Jer. 29:12–14; James 4:8. While good Asa ruled for 41 years, 8 wicked kings ruled in Israel, including Jeroboam, who along with the others, was a negative illustration of this truth (cf. 12:1ff.).

15:8 the prophecy of Oded. Verse 1 says “Azariah the son of Oded.” The marginal reading here is preferred, “Azariah the son of Oded,” which corresponds with v. 1. vestibule. This refers to the area outside the Holy Place, where the altar of the burnt offering was located.

15:9 Ephraim, Manasseh, and Simeon. This indicates that not all the people in the 10 tribes which constituted the apostate northern kingdom of Israel had abandoned God. Many migrated S into Judah, so that all tribes were represented in the mix of Jews in Judah.

15:10 fifteenth year. Ca. 897 B.C. in May/June. The Feast of Weeks would have been the occasion.

15:11–15 The assembled worshipers entered into a renewed promise to obey (cf. Ex. 24:1ff.) and to rigorously enforce the laws which made idolatry punishable by death (cf. Deut. 17:2–5). This was inaugurated with the sacrifices of animals taken in spoil from the Ethiopians (14:15).

15:16–18 See note on 1 Kin. 15:11–15.

15:19 thirty-fifth year. Ca. 875 B.C.

2 Chronicles 16

16:1 thirty-sixth year. Since Baasha (ca. 909–886 B.C.) died in the 26th year of Asa’s reign (cf. 1 Kin. 15:33), this could not mean that they were at war 10 years later. However, if the time reference was to the 35th year since the kingdom was divided, then the year is ca. 896 B.C. in the 14th year of Baasha’s reign and the 16th of Asa’s reign. This manner of reckoning was generally followed in the book of the record of the kings of Judah and Israel, the public annuals of that time, from which the inspired writer drew his account (cf. v. 11). This could be a cause for the defections of people from Israel to Judah as described in 2 Chr. 15:9. Cf. 1 Kin. 15:16, 17. Ramah. This frontier town was on the high road about 6 mi. N of Jerusalem. Because of the topography and fortification of that city, this would effectively block all traffic into Jerusalem from the N. Cf. 1 Kin. 15:16–22.

16:2–6 Asa sinfully resorted to trusting in a pagan king, Ben-Hadad, for protection against the king of Israel in contrast to 1) Abijah (2 Chr. 13:2–20) and 2) even earlier to his own battle against Egypt (2 Chr. 14:9–15), when they both trusted wholly in the LORD. See note on 1 Kin. 15:18.

16:3 my father…your father. A previously unmentioned treaty between Abijah (ca. 913–911 B.C.) and Tabrimmon (ca. 912–890 B.C.).

16:4 Ijon…cities. Along with the other cities mentioned, these were located N and E of the Sea of Galilee.

16:6 Geba…Mizpah. Located two mi. NNE and two miles E of Ramah respectively.

16:7 Hanani. God used this prophet to rebuke Asa 1) for his wicked appropriation of temple treasures devoted to God to purchase power, and 2) for his faithless dependence on a pagan king instead of the LORD, in contrast to before when opposed by Egypt (2 Chr. 14:9–15). army of the king of Syria has escaped. Asa forfeited by this sin the opportunity of gaining victory not only over Israel, but also Syria. This could have been a greater victory than over the Ethiopians, which would have deprived Syria of any future successful attacks on Judah. Though God had delivered them when they were outnumbered (13:3ff.; 14:9ff.), the king showed his own spiritual decline both in lack of trust and in his treatment of the prophet of God who spoke truth (v. 10).

16:9 show Himself strong…loyal to Him. See note on 15:2. you shall have wars. Divine judgment on the king’s faithlessness.

16:10–12 During Asa’s last 6 years, he uncharacteristically exhibited the ungodly behavior of: 1) anger at truth (v. 10); 2) oppression of God’s prophet and people (v. 10); and 3) seeking man not God (v. 12).

16:12 thirty-ninth year. Ca. 872 B.C. He died as a result of what may have been severe gangrene.

16:13 forty-first year. Ca. 870 B.C.

16:14 great burning. Due to the longevity of his reign and his notable accomplishments, Asa was honored by the people in their memorial of his death. Cremation was rarely used by the Hebrews (cf. 21:19; 1 Sam. 31:13; Amos 6:10). Later, Jehoram was not honored by fire (21:19) because of his shameful reign.

2 Chronicles 17

17:1—21:3 The reign of Jehoshaphat (ca. 873–848 B.C.) Cf. 1 Kin. 15:24; 22:1–50.

17:1, 2 Jehoshaphat prepared the nation militarily for any aggression, particularly from the northern kingdom of Israel.

17:3 the Baals. This is a general term used for idols. Cf. Judg. 2:11–13.

17:3–9 Jehoshaphat made three strategic moves, spiritually speaking: 1) he obeyed the LORD (17:3–6); 2) he removed false worship from the land (17:6); and 3) he sent out teachers who taught the people the law of the LORD (17:7–9).

17:10, 11 Jehoshaphat’s spiritual strategy accomplished its intended purpose, i.e., invoking God’s blessing and protection, much like it did with Abijah (13:2–20) and Asa (14:9–15). It should be noted that the Jews needed animals for extensive sacrificial uses, as much as for food and clothing.

17:12, 13 These verses indicate the massive wealth that developed under divine blessing (cf. 18:1), as well as formidable military power (vv. 14–19).

2 Chronicles 18

18:1–34 See notes on 1 Kin. 22:1–39. Ahab was king in Israel. Jehoshaphat arranged for his son (cf. 21:6) to marry Athaliah, daughter of wicked Ahab, then made a military alliance with him. This folly had tragic results: 1) Jehoshaphat drew God’s wrath (19:2); 2) After Jehoshaphat died and Athaliah became queen, she seized the throne and almost killed all of David’s descendants (22:10ff.); and 3) She brought the wicked idols of Israel into Judah, which eventually led to the nation’s destruction and captivity in Babylon. Jehoshaphat had a tendency to rely on other kings as evidenced by this unique report of a marriage alliance with Ahab (v. 1). See also 2 Chr. 20:35–37 concerning an alliance with Ahaziah (ca. 853–852 B.C.).

18:5 Evil kings had false prophets who told them what they wanted to hear (cf. Is. 30:10, 11; Jer. 14:13–16; 23:16, 21, 30–36). The true prophet spoke God’s Word and was arrested (v. 26).

2 Chronicles 19

19:1–3 Having faced possible death that was diverted by God (18:31), Jehoshaphat was rebuked because of his alliances. The prophet condemned the king’s alliance with God’s enemy, Ahab (1 Kin. 22:2), yet there was mercy mingled with wrath because of the king’s concern personally and nationally for the true worship of God.

19:2 Hanani. This same prophet had earlier given Jehoshaphat’s father, Asa, a similar warning (2 Chr. 16:7–9).

19:4–11 Jehoshaphat put God’s kingdom in greater spiritual order than at any time since Solomon. To insure this order, he set “judges” (v. 5) in place and gave them principles to rule by: 1) accountability to God (v. 6); 2) integrity and honesty (v. 7); 3) loyalty to God (v. 9); 4) concern for righteousness (v. 10); and 5) courage (v. 11). All are essentials to spiritual leadership.

2 Chronicles 20

20:1, 2 The offspring of Lot, i.e., Moab and Ammon, located E of the Jordan, and those from Edom to the S (the offspring of Esau), had intentions of dethroning Jehoshaphat. They had come around the S end of the Dead Sea as far N as En-Gedi, at the middle of the western shore. This was a common route for enemies since they were invisible to the people on the other side of the mountains to the W.

20:3, 4 Jehoshaphat made the appropriate spiritual response, i.e., the king and the nation appealed to God in prayer and fasting. The fast was national, including even the children (v. 13). Cf. Joel 2:12–17; Jon. 3:7.

20:5–12 Jehoshaphat stood in the redecorated center court praying for the nation, appealing to the promises, the glory, and the reputation of God which were at stake since He was identified with Judah. In his prayer he acknowledged God’s sovereignty (v. 6), God’s covenant (v. 7), God’s presence (vv. 8, 9), God’s goodness (v. 10), God’s possession (v. 11), and their utter dependence on Him (v. 12).

20:10 Mount Seir. A prominent landmark in Edom.

20:14–17 The LORD responded immediately, sending a message of confidence through the prophet Jahaziel.

20:16 Ascent of Ziz…Wilderness of Jeruel. These areas lie between En-Gedi on the Dead Sea and Tekoa, which is 10 mi. S of Jerusalem and 17 mi. NW of En-Gedi. This is the pass that leads from the valley of the Dead Sea toward Jerusalem.

20:18–21 Here was the praise of faith. They were confident enough in God’s promise of victory to begin the praise before the battle was won. So great was their trust that the choir marched in front of the army, singing psalms.

20:21 the beauty of holiness. The LORD is beautiful in holiness (cf. Ex. 15:11; Ps. 27:4), but the text here would better be translated “in holy attire,” which was referring to the manner in which the Levite singers were clothed in symbolic sacred clothing (cf. 1 Chr. 16:29) in honor of the LORD’s holiness.

20:22–24 Similar to God’s intervention in Gideon’s day (Judg. 7:15–23), God caused confusion among the enemy, who mistakenly turned upon themselves and slaughtered each other. Some think this may have been done by angels who appeared and set off this uncontrolled and deadly panic. The destruction was complete before Jehoshaphat and his army ever met the enemy (v. 24).

20:25–28 They went back just as they had gone out—with music (cf. vv. 21, 22).

20:29 This is the second time in Jehoshaphat’s reign that fear came on the nations (cf. 2 Chr. 17:10), which was similar to that when Israel came out of Egypt (Ex. 23:27; Num. 22:3; Josh. 2:9–11; 9:9, 10).

20:31—21:3 See notes on 1 Kin. 22:41–49.

2 Chronicles 21

21:2–5 When the co-regency with his father ended at his father’s death, Jehoram killed all who might have threatened his throne.

21:4–20 The reign of Jehoram (ca. 853–841 B.C.). Cf. 2 Kin. 8:16–24. Most likely, Obadiah prophesied during his reign.

21:4–10 See notes on 2 Kin. 8:16–22.

21:11 led Judah astray. Undoubtedly he was influenced by his marriage to Ahab’s daughter (cf. v. 6) and was influenced in the alliance just like his father (2 Chr. 18:1). They had not learned from Solomon’s sinful example (cf. 1 Kin. 11:3, 4). His wicked wife, Athaliah, later became ruler over Judah and tried to wipe out David’s royal line (2 Chr. 22:10).

21:12–15 Elijah, best known for his confrontations with Israel’s Ahab and Jezebel (1 Kin. 17–2 Kin. 2:11), confronted prophetically Jehoram’s sins of idolatry and murder (21:13). The consequences from God’s judgment extended beyond himself to his family and the nation (21:14, 15). This event undoubtedly occurred in the early years of Jehoram’s co-regency with his father Jehoshaphat and shortly before Elijah’s departure to heaven, ca. 848 B.C. (cf. 2 Kin. 2:11, 12).

21:16–20 The consequences of his sin were far-reaching. He suffered military losses, his country was ravaged, his capital taken, his palace plundered, his wives taken, all his children killed but the youngest, he died with a painful disease, and was buried without honor (21:16—22:1).

21:20 eight years. These were the years of his exclusive reign, not including his co-regency with his father.

2 Chronicles 22

22:1–9 The reign of Ahaziah (ca. 841 B.C.). Cf. 2 Kin. 8:25–29; 9:21–29.

22:1–6 See notes on 2 Kin. 8:25–29.

22:2 forty-two. This is a copyist’s error, easily made due to the small stroke that differentiates two Heb. letters. The reading from 2 Kin. 8:26 of “twenty-two” should be followed.

22:3 his mother advised…wickedly. Athaliah and the rest of Ahab’s house who were in the young king’s life taught him wickedness and led him to moral corruption, idolatry, and folly in being induced to war with the Syrians (vv. 5, 6).

22:7–9 See notes on 2 Kin. 8:28—9:29.

22:10—23:21 The reign of Athaliah (ca. 841–835 B.C.). Cf. 2 Kin. 11:1–20.

2 Chronicles 23

23:3 as the LORD…said. This is one of the most dramatic moments in messianic history. The human offspring of David have been reduced to one—Joash. If he had died, there would have been no human heir to the Davidic throne, and it would have meant the destruction of the line of the Messiah. However, God remedied the situation by providentially protecting Joash (22:10–12) and eliminating Athaliah (23:12–21).

23:11 Testimony. The usual meaning is a copy of the law (cf. Deut. 17:18; Job 31:35, 36).

2 Chronicles 24

24:1–27 The reign of Joash (ca. 835–796 B.C.). Cf. 2 Kin. 11:17—12:21. Most likely, Joel prophesied during his reign, and his prophecy provides much helpful background to the time.

24:1–14 See notes on 2 Kin. 11:17—12:16.

24:15, 16 Jehoiada. This man was the High-Priest of Athaliah’s and Joash’s reigns (cf. 2 Chr. 23:1—24:16), who championed God’s cause of righteousness during days of evil by: 1) leading the fight against idols; 2) permitting the coup against Athaliah; and 3) granting the throne to Joash to bring about the subsequent revival.

24:17, 18a After Jehoiada’s death, the leaders of Judah convinced King Joash that they needed to return to idolatry. With the death of the old priest came the turning point in the reign of Joash. He “listened” means Joash gave consent for the idol worship and thus it began.

24:18b, 19 God’s righteousness judged the evil of Judah, while at the same time His mercy sent prophets to preach the truth of repentance.

24:20–22 The specific example of Zechariah, son of Jehoiada (not to be confused with Zechariah, son of Berechiah [Zech. 1:1; Matt. 23:35]) is alluded to by NT writers in such texts as Acts 7:51, 52; Heb. 11:37. This priest told the people that faithfulness to the LORD is the condition for blessing (cf. 12:5; 15:2). The conspiracy against this man who spoke the truth was with the king’s full authority, and he bore the greatest guilt for the murder (v. 22). See note on Matt. 23:35.

24:22 did not remember. Cf. 2 Chr. 22:11, where Jehoiada’s wife preserved Joash from certain death as an infant, or 2 Chr. 23:1—24:1, where Jehoiada devised a plan to dethrone Athaliah and crown Joash king, or 2 Chr. 24:2, where Jehoiada is acknowledged as the voice of righteousness for Joash. Yet, Joash willfully ignored all that. Zechariah died pronouncing the just doom that would eventually come.

24:23–25 As Zechariah had prayed (24:22), so God repaid Joash’s apostasy with defeat by Syria and death at the hands of his own people.

24:24 small company. As the LORD had previously given victory to Judah’s smaller army because of their faithfulness (2 Chr. 13:2–20; 14:9–15), He gave Judah defeat at the hands of a lesser force because of their wickedness.

24:25 Unlike righteous Asa (2 Chr. 16:13, 14), but like unrighteous Jehoram (2 Chr. 21:18–20), Joash died an ignominious death and received burial without honor.

24:26, 27 See notes on 2 Kin. 12:19–21.

2 Chronicles 25

25:1–28 The reign of Amaziah (ca. 796–767 B.C.). Cf. 2 Kin. 14:1–20.

25:1–4 See notes on 2 Kin. 14:1–6.

25:4 Cf. Ezek. 18.

25:5–16 This section is an elaboration of 2 Kin. 14:7.

25:5–13 Amaziah gathered his army, which was small compared to the army of Jehoshaphat, which was over 1,000,000 (cf. 17:14–19). This shows how the southern kingdom had declined in 80 years.

25:6 one hundred talents. If a talent weighs 75 lbs., this represents almost 4 tons of silver. This wealth was paid to the king of Israel, Jehoahaz, who ordered the mercenaries of Israel to aid Amaziah against Edom.

25:7 man of God. This is a technical term used about 70 times in the OT, always referring to one who spoke for God. He warned Amaziah not to make idolatrous Israel his ally because the LORD was not with Ephraim, i.e., Israel, the capital of idolatry. See note on Deut. 33:1.

25:8 God has power. See note on 2 Chr. 24:24. The man of God reminded the king sarcastically that he would need to be strong, since God wouldn’t help.

25:9, 10 The man of God told Amaziah to cut his losses and trust the LORD. The king obeyed and sent the Israelite mercenaries home in anger.

25:11 Valley of Salt. Most likely this is located at the southern end of the Dead Sea, where David had several centuries before been victorious (cf. 1 Chr. 18:12, 13). Seir. Another name for Edom.

25:12 rock. This mode of execution was common among pagan nations (cf. Ps. 137:9).

25:13 Samaria. This was the well-known town of Israel from which they launched their attacks. Beth Horon. See note on 2 Chr. 8:5.

25:14–16 Amaziah did the unthinkable from both a biblical and political perspective—he embraced the false gods of the people whom he had just defeated. Perhaps he did this because he was seduced by the wicked pleasures of idolatry and because he thought it would help him in assuring no future threat from Edom. However, it only brought destruction to the king, who just wanted to silence the voice of God.

25:17–28 See notes on 2 Kin. 14:8–19.

2 Chronicles 26

26:1–23 The reign of Uzziah, a.k.a. Azariah (ca. 790–739 B.C.). Cf. 2 Kin. 14:21, 22; 15:1–7. Hosea (Hos. 1:1), Amos (Amos 1:1), Jonah, and Isaiah (Is. 6) ministered during his reign.

26:1–4 See notes on 2 Kin. 14:21, 22; 15:1–4.

26:5 Zechariah. An otherwise unknown prophet during Uzziah’s reign, not the priestly spokesman of 24:20, nor the prophet Zechariah who wrote the prophetic book to Judah ca. 520 B.C. sought…prosper. This summarizes a major theme in 2 Chronicles.

26:6–15 A summary of Uzziah’s prosperity in the realm of: 1) conquering the Philistines (26:6–8); 2) domestic affairs (26:9, 10); and 3) military might (26:11–15).

26:6–8 A description of Judah’s military success to the W, E, and S. Israel to the N is not mentioned.

26:6 Gath…Jabneh…Ashdod. Key Philistine cities to the SW of Jerusalem.

26:7 Arabians…Gur Baal. Most likely a nomadic group who lived in an area whose location is unknown. Meunites. A nomadic people living in Edom (cf. 2 Chr. 20:1).

26:8 Ammonites. Offspring of Lot who lived E of the Jordan.

26:9 Corner Gate. Located in the NW section of Jerusalem. Valley Gate. Located in the SW section of Jerusalem. corner buttress. Located in the E section of Jerusalem.

26:10 Carmel. Though there was a mountain range called Carmel, it was not in the territory under Uzziah, so most likely this should not be taken as a proper name, but rather translated as “fertile field,” which also fits the rest of the general references in the verse.

26:11–15 With over 300,000 in the army and the development of new weapons, he posed a threat to would-be assailants and thus secured the nation in peace.

26:16–18 Uzziah attempted to usurp the role of the priest which is forbidden in the Levitical code (cf. Num. 3:10; 18:7). Proverbs 16:18 indicates that pride precipitates a fall, and it did in his case. Even the king could not live above God’s law.

26:19, 20 God judged the king’s refusal to heed the law but was merciful in that He did not kill Uzziah. With leprosy, Uzziah had to submit to the priests in a new way according to the laws of leprosy (cf. Lev. 13, 14), and endure isolation the rest of his life from the temple as well.

26:21–23 See notes on 2 Kin. 15:5.

26:22 Not the canonical book of Isaiah, but rather a reference to some other volume that the prophet wrote.

26:23 It was in that very year that Isaiah had his vision of God’s glory (cf. Is. 6:1ff.).

2 Chronicles 27

27:1–9 The reign of Jotham (ca. 750–731 B.C.). Cf. 2 Kin. 15:32–38. Isaiah (Is. 1:11) and Hosea (Hos. 1:1) continued to minister during his reign, plus Micah (Mic. 1:1) prophesied during that time also.

27:1–4, 7–9 See notes on 2 Kin. 15:33–37.

27:3 wall of Ophel. Located on the S side of Jerusalem.

27:5 Ammonites. See note on 2 Chr. 26:8. Jotham repelled the invasion, pursuing the enemy into their own land and imposing a yearly tribute, which they paid for two years until Rezin, king of Syria and Pekah, King of Israel revolted and attacked. Jotham was too distracted to bother with the Ammonites (cf. 2 Kin. 15:37). one hundred talents. If a talent is about 75 lbs., this represents almost 4 tons of silver. ten thousand kors. If a kor is 7.5 bu., this represents 75,000 bu.

27:6 His one failure was in not removing the idolatrous high places and stopping idol worship by the people (cf. v. 2; 2 Kin. 15:35).

2 Chronicles 28

28:1–27 The reign of Ahaz (ca. 735–715 B.C.). Cf. 2 Kin. 16:1–20. Isaiah (Is. 1:1), Hosea (Hos. 1:1), and Micah (Mic. 1:1) all continued to minister during his reign. Second Kings 17:1–9 reports that it was after the 12th year of Ahaz, when Hosea was king in Israel, that the Assyrians took Israel into captivity (722 B.C.).

28:1–5a See notes on 2 Kin. 16:1–6.

28:2 Baals. See note on 17:3.

28:5b–8 Ahaz’s gross disobedience earned him God’s wrath, by which both Syria and Israel defeated his army, as they had in Jotham’s day (cf. 2 Kin. 15:37). This was likely a continuation of the same campaign against Judah begun earlier.

28:5, 6 Damascus. The capital city of Syria, NE of Judah. Pekah. King of Israel (ca. 752–732 B.C.).

28:8 Samaria. The capital city of the northern kingdom of Israel.

28:9 Oded. An otherwise unknown prophet, with the same name as an earlier Oded (cf. 15:1, 8). The prophet said that Israel had won the victory because God was judging Judah. But he protested the viciousness of the killing and the effort to enslave them (v. 10) and warned them of God’s wrath for such action (v. 11). Amazingly the apostate and hostile Israelites complied with the prophet’s warning (vv. 12–15).

28:16 kings of Assyria. Most likely sing. “king,” as per marginal note, who was Tiglath-Pileser (ca. 745–727 B.C.).

28:18 cities…lowland. To the SW of Jerusalem.

28:20, 21 Tiglath-Pileser. See note on 2 Chr. 28:16. In spite of temporary relief by the conquest of Damascus and slaughter of Rezin (2 Kin. 16:9), little benefit came from this king to Ahaz because he allied with Assyria.

28:22–27 Ahaz surrendered himself to idolatry with the ignorance of a wicked pagan and a ruthless defiance of God that ruined him and his nation. He was justly dishonored in his burial (v. 27).

2 Chronicles 29

29:1—32:33 The reign of Hezekiah (ca. 715–686 B.C.). Cf. 2 Kin. 18:1–20:21; Is. 36–39. Second Kings 18:5 notes that Hezekiah’s trust in the LORD had not been equaled by any king who preceded him nor by any who followed (cf. 2 Chr. 31:21). Isaiah (Is. 1:1), Hosea (Hos. 1:1), and Micah (Mic. 1:1) prophesied during his reign.

29:1, 2 See notes on 2 Kin. 18:1, 2.

29:3 first year…first month. Hezekiah addressed the spiritual problems first, which reflected his life priorities. Hezekiah correctly diagnosed Judah’s ills—she had abandoned the true worship of God. So the king stepped in to reverse the policy of his father (28:22–25) and to repair the temple and return proper temple worship as God had prescribed in His Word (vv. 3–7). He knew such a revival of devotion to God would turn God’s wrath away from Judah (v. 10).

29:12–14 Fourteen leaders undertook to collect and prepare for the cleansing of the temple.

29:12 Kohathites…Merari…Gershonites. The 3 familial lines of Levi (cf. 1 Chr. 6:1).

29:13, 14 Elizaphan. An important leader among the Kohathites (cf. Num. 3:30; 1 Chr. 15:8). Asaph…Heman…Jeduthun. The 3 lines of Levitical musicians (cf. 1 Chr. 25:1).

29:15–19 to cleanse. Beginning with the outer courts and working for 8 days, they then went inside. But as the Levites were not allowed within the walls of the holy places, the priests had to bring out all the debris to be carted off. This took 8 more days.

29:16 Brook Kidron. To the E of Jerusalem, between the temple and the Mt. of Olives.

29:20–36 Hezekiah restored true temple worship as practiced in the time of David and Solomon, producing great joy (v. 36).

29:26 instruments of David. The instruments David had made for the temple (cf. 1 Chr. 23:5).

29:34 Levites were more diligent…than the priests. Perhaps the priests had become used to participating in all the idol sacrifices they had instituted (cf. 28:25).

2 Chronicles 30

30:1–27 Hezekiah reached back to restore the Feast of Unleavened Bread and the Passover (Ex. 12:1–20; Lev. 23:1–8) which apparently had not been properly and regularly observed in some time, perhaps since the division of the kingdom 215 years earlier (v. 5). The Passover would later be revived again by Josiah (2 Chr. 35:1–9) and Zerubbabel (Ezra 6:19–22). It celebrated God’s forgiveness and redemption of His believing people.

30:1 Israel. These would be the remnant of the northern 10 tribes (vv. 6, 25) left in the land or escaped from the enemy after the northern kingdom was taken captive following the invasion by Assyria in 722 B.C. (2 Kin. 17:1–9). Ephraim and Manasseh were the leading tribes.

30:2 second month. This call to Passover was to unite the nation again in worship. Normally the Passover would be in the first month (Mar./Apr.). The rule of exception for individuals who were unclean or absent (Num. 9:9–11) was applied to the whole nation.

30:5 Beersheba to Dan. These two cities were at the extreme ends of the country, so this expression was a way of saying, “from S to N.”

30:6 return. The nation was required by law to annually celebrate 3 feasts in Jerusalem: 1) Passover; 2) Pentecost; and 3) Tabernacles (cf. Ex. 23; Lev. 23; Num. 28, 29; Deut. 16). God would have returned to bless the people of the northern apostate and idolatrous kingdom of Israel if they had returned to Him. Cf. 15:2; 20:20; 26:5; 31:21, where this recurring theme is affirmed.

30:8 stiff-necked. This is the same kind of language used by Stephen in Acts 7:51–53, which in effect says, “Don’t be obstinate.”

30:9 Not all the people of Israel had been taken captive in the invasion of the Assyrians during Hezekiah’s reign (cf. 2 Kin. 17:5–23; 18:9–12).

30:10 Scorn was the response of these tribes, showing their wickedness even after judgment on them had begun. Note v. 18 for the additional brazen sin of these tribes.

30:13 second month. Normally, Passover and the Feast of Unleavened Bread were held in the first month; however, at this special time it was better to be one month late, than not at all.

30:14 These altars had been erected to idols by Ahaz. See 2 Chr. 28:25; 29:16. Hezekiah was able to cleanse the city of idols and altars, something his predecessors failed to do.

30:18–20 The attitude of the heart was to prevail over their outward activity (cf. 1 Sam. 15:22; Jer. 7:22, 23; Hos. 6:6). Hezekiah reminded them that God forgives even the most heinous sins, and He did (v. 20).

30:23 This speaks to the authenticity of revival in that the people knew how sinful they had been and how desperately in need of cleansing they actually were. They doubled the time for the feast which pointed to God’s salvation and deliverance of the faithful.

30:26 nothing like this. A telling statement about the spiritual degeneracy of the divided kingdom since the time of Solomon over 215 years earlier.

2 Chronicles 31

31:1 Judah, Benjamin, Ephraim, and Manasseh. The first two referred to the southern kingdom; the last two represented the northern kingdom. The Passover had been a real revival and they carried the conviction of it back to their homes to “utterly destroy” all the idolatry. So the reign of idolatry ended, and the worship of God was restored. The people went home in hope of divine blessing and a future of peace and prosperity.

31:2–19 divisions of the priests and the Levites. The priestly service had not been supported by the government during the reign of the wicked kings, so Hezekiah restored that support as God originally ordained it (cf. 1 Chr. 24:1ff.; 2 Chr. 8:12–14).

31:6 tithe. Since the priests and Levites served the nation, they were to be supported by the people through the taxation of the tithe. According to Lev. 27:30–33 and Num. 18:21, 24, the people were to give the tenth (tithe) to supply all the needs of the Levites. Malachi 3:8 says they were robbing God when they did not give the tithe. Deuteronomy 12:6, 7 called for a second tithe that was to support the nation’s devotion to the temple by being used for the national festivals at the temple in Jerusalem. This was called the festival tithe. Deuteronomy 14:28, 29 called for a third tithe every 3 years for the poor. The sum of this tax plan totaled about 23 percent annually.

31:7 third…seventh month. From the time of the Feast of First Fruits or Pentecost in May/June until the Feast of Tabernacles in Sept./Oct.

31:11 rooms. These were stone houses, granaries, and cellars to replace the old decayed ones. In these places the Levites stored the tithes (v. 12).

31:16 three years old. Possibly, this refers to children of the priests who accompanied their fathers and received their portions in the temple. Under 3 they were probably still being nursed, so needed no food. The families of the priests were cared for (v. 18).

31:17 twenty years old. See notes on 1 Chr. 23:3. Cf. Num. 4:3; 28:24.

31:19 common-lands. This refers to the 48 Levitical cities (cf. Josh. 21:1–42). The tithes-taxes collected from everyone were used not only for festivals at the temple, but also for regular daily support of the priests living and leading throughout the Land (see note on v. 6).

31:20, 21 See notes on 2 Kin. 18:5–7.

2 Chronicles 32

32:1–23 Hezekiah’s dealings with Sennacherib, king of Assyria (ca. 705–681 B.C.). See notes on 2 Kin. 18:13—19:37; Is. 36, 37. The Assyrian king came because Hezekiah, determined to recover the independence of his nation, refused to pay the tribute his father had bound him to pay to Assyria. Sennacherib retaliated, and Hezekiah fortified the city (v. 5) and trusted God (vv. 8, 11), who delivered them (vv. 21, 22) and was glorified (v. 23).

32:24–26 See notes on 2 Kin. 20:1–11 and Is. 38.

32:27–31 See notes on 2 Kin. 20:12–20 and Is. 39.

32:30 A 1,700 ft. long tunnel cut through solid rock (below Jerusalem) redirected water from the spring Gihon outside of Jerusalem (to the E) toward the S of Jerusalem into the pool of Siloam within the city to provide water in time of siege. The tunnel was a remarkable feat of engineering and boring skill, often 60 ft. below the ground and large enough to walk through. It was discovered in 1838, but not until 1909 was it cleared of the debris left by the destruction of Jerusalem back in 586 B.C. This may not have been the first water shaft, since David may have entered Jerusalem 300 years earlier through a water shaft (cf. 2 Sam. 5:6–8).

32:31 Babylon. This empire was gradually gaining power as Assyria declined due to internal strife and weak kings. Assyria was crushed in 612 B.C. and Babylon, under Nebuchadnezzar, became the world ruler (cf. 2 Kin. 20:14).

32:32 Isaiah. Cf. Is. 1:1.

2 Chronicles 33

33:1–20 The reign of Manasseh (ca. 695–642 B.C.). Cf. 2 Kin. 21:1–18.

33:1–10 See notes on 2 Kin. 21:1–10.

33:6 Hinnom. This valley to the S and E of the temple was where the worship of Molech involved burning children to death (Ps. 106:37). This was forbidden in Lev. 18:21; 20:2–5; Deut 18:10. Such horrible practices appeared in Israel from the time of Ahaz (cf. 28:3).

33:11–17 God’s retribution was swift. Manasseh apparently repented, but the spiritual damage was not easily reversed.

33:11 king of Assyria. Most likely Ashurbanipal (ca. 669–633 B.C.). Between 652 and 648 B.C., Babylon rebelled against Assyria. The city of Babylon was defeated temporarily, but Assyria may have felt Manasseh supported Babylon’s rebellion, so he was taken to trial in Babylon.

33:12, 13 Manasseh. This king was very wicked and idolatrous, a murderer of his children, and a desecrater of the temple. God graciously forgave this “chief of sinners” (cf. 1 Tim. 1:15) when he repented. He did what he could to reverse the effect of his life (vv. 15–17). Although the people worshiped God and not idols, they were doing it in the wrong place and wrong way. God had commanded them to offer sacrifices only in certain places (Deut. 12:13, 14) to keep them from corrupting the prescribed forms and to protect them from pagan religious influence. Disobedience to God’s requirements in this matter surely contributed to the decline under the next king, Amon (vv. 21–25), whose corruption his successor, Josiah, had to eliminate (34:3–7).

33:14 A wall running from S of the temple and Ophel (W of the Kidron Valley) SE/NW reaching to the Fish Gate, NW of the temple.

33:18–20 See 2 Kin. 21:17, 18.

33:21–25 The reign of Amon (ca. 642–640 B.C.). Cf. 2 Kin. 21:19–26. See notes on 2 Kin. 21:19–24.

2 Chronicles 34

34:1—35:27 The reign of Josiah (ca. 640–609 B.C.). Cf. 2 Kin. 22:1–23:30. Jeremiah prophesied during this reign (2 Chr. 35:24; Jer. 1:2) as did Habakkuk, Zephaniah (Zeph. 1:1), and Nahum.

34:1, 2 See notes on 2 Kin. 22:1, 2. At the age of 16, Josiah began to cultivate a love for God in his heart, and by age 20 his character was strong enough in devotion to Him that he went into action to purge his nation.

34:3–7 See notes on 2 Kin. 23:4–20.

34:8 repair the house of the LORD. During the 55-year reign of Manasseh (33:1) and the two year reign of Amon (33:21), the work of Hezekiah on the temple restoration was undone, which called for another extensive enterprise to “repair and restore” it (vv. 9–13).

34:8–13 See notes on 2 Kin. 22:3–7.

34:8–33 See notes on 2 Kin. 22:8—23:20.

34:33 All his days. This noble king had a life-long influence by the power of his godly life and firm devotion to God and His Word. The strength of his character held the nation together serving the LORD. It started because as a young man he “began to seek God” (cf. v. 3).

2 Chronicles 35

35:1–19 The chronicler, probably Ezra, gave much more attention to this Passover celebration than does 2 Kin. 23:21–23.

35:1, 2 Obviously, the temple’s contents had been disturbed and the sacrifices/festivals interrupted by lack of attention, idolatrous practices, and foreign intervention. As Hezekiah had restored the Passover in his time (30:1ff.), so did Josiah. This was the central feast in devotion to the LORD (Ex. 12, 13).

35:3 the holy ark. The ark of the covenant which was to remain in the Most Holy Place had been removed, probably by Manasseh who set a carved image in its place (cf. 33:7). The law for the carrying of the ark during the tabernacle days, when it was portable, called for poles to be place through rings on the sides, and Levites (Kohathites) to carry it by the poles without touching it (cf. Ex. 25:14, 15). Uzza(h) died for touching the ark while he was improperly transporting the ark on a cart (1 Chr. 13:6–10). Now that the temple was built and the ark had a permanent place, it no longer needed to be transported in the old way.

35:6 Moses. See notes on Ex. 12, 13. The prescribed pattern for the Passover in the temple was followed (vv. 7–17).

35:18 no Passover. Hezekiah’s Passover (cf. 2 Chr. 30) differed. It was not celebrated strictly according to Mosaic law in that: 1) it was celebrated in the second month (2 Chr. 30:2); 2) not all the people were purified (2 Chr. 30:18); and 3) not all of the people came (2 Chr. 30:10).

35:18, 19 since…Samuel. Ca. 1100–1015 B.C. It had been over 400 years, since before all the kings of Israel and Judah.

35:20–27 The details of Josiah’s tragic death are given. When compared with the account in 2 Kin. 23:28–30, the events become clearer. Toward the end of Josiah’s reign, the Egyptian Pharaoh Necho (ca. 609–594 B.C.) set out on a military expedition to aid the king of Assyria in a war at Carchemish, Assyria’s latest capital, 250 mi. NE of Damascus on the bank of the Euphrates River. Fearing such an alliance would present future danger to Israel, Josiah decided to intercept Pharaoh Necho’s army and fight to protect his nation. Coming from Egypt, likely by ship to Acco, a northern seaport in Israel, and by land up the coastal plain of Israel, the Egyptian army had landed and proceeded E to the Valley of Megiddo (v. 22), i.e., Jezreel on the plain of Esdraelon. This was the most direct way to Carchemish. There Josiah met him for battle and was wounded by an arrow. He made it back to Jerusalem (60 mi. S), where he died.

35:21 God commanded me. He is referring to the true God; whether he had a true revelation or not is unknown. Josiah had no way to know either, and it is apparent he did not believe that Necho spoke the Word of God. There is no reason to assume his death was punishment for refusing to believe. He probably thought Necho was lying and, once victorious with Assyria over Babylon, they would together be back to assault Israel.

35:25 There is no record of Jeremiah’s elegy. The people continued to mourn the loss of Josiah up to the writing of the Chronicles in 450–430 B.C., nearly 200 years after the event. In fact, the location of the battle, the town of Hadad-rimmon in the valley of Megiddo, was part of a proverb lamenting Josiah’s death even in Zechariah’s day (Zech. 12:11), 90 years later.

2 Chronicles 36

36:1–4 The reign of Joahaz (ca. 609 B.C.). Cf. 2 Kin. 23:31–33. Jeremiah continued to prophesy during this reign (Jer. 1:3).

36:5–8 The reign of Jehoiakim, a.k.a. Eliakim (ca. 609–597 B.C.; cf. 2 Kin. 23:34—24:7). See notes on 2 Kin. 23:34—24:7. Daniel was taken captive to Babylon in 605 B.C. Jeremiah prophesied during this reign (Jer. 1:3), and Habakkuk likely appeared on the scene at this time of kingly abominations.

36:9, 10 The reign of Jehoiachin (ca. 597 B.C.). Cf. 2 Kin. 24:8–16. See notes on 2 Kin. 24:8–16. Ezekiel was taken captive to Babylon in 597 B.C. Jeremiah prophesied during this reign.

36:9 eight years old. Eighteen years old is preferable, as stated in 2 Kin. 24:8, because of the full development of his wickedness (see Ezekiel’s description of him in 19:5–9). See marginal note.

36:11–21 The reign of Zedekiah, a.k.a. Mattaniah (ca. 597–586 B.C.). Cf. 2 Kin. 24:17—25:21; Jer. 52:4–27. Jeremiah prophesied during this reign (Jer. 1:3) and wrote Lamentations to mourn the destruction of Jerusalem and the temple in 586 B.C. Ezekiel received his commission during this reign (Ezek. 1:1) and prophesied from 592 B.C. to his death in 560 B.C.

36:11–20 See notes on 2 Kin. 24:17—25:21.

36:20 See notes on 2 Kin. 25:22–30 for the fate of those who remained behind in Jerusalem.

36:21 Sabbaths. This suggests that the every seventh year Sabbath which God required for the land (Lev. 25:1–7) had not been kept for 490 years dating back to the days of Eli, ca. 1107–1067 B.C. (cf. 1 Sam. 1–4). Leviticus 26:27–46 warns of God’s judgment in general if this law were to be violated. Jeremiah 25:1–11 applied this judgment to Judah from 605 B.C. at the time of the first Babylonian deportation until 536 B.C. when the first Jews returned to Jerusalem and started to rebuild the temple (cf. Ezra 3:8).

36:22, 23 See notes on Ezra 1:1–3. The chronicler ended with a ray of hope because the 70 years were completed (cf. Dan. 9:1, 2) and Abraham’s offspring were returning to the Land to rebuild the temple.

2 Chronicles 1

1:1 a 1 Kin. 2:46

1:1 b Gen. 39:2

1:1 c 1 Chr. 29:25

1:2 d 1 Chr. 27:1–34

1:3 e 1 Kin. 3:4; 1 Chr. 16:39; 21:29

1:3 f Ex. 25—27; 35:4—36:38

1:3 1 Place for worship

1:4 g Ex. 25:10–22; 2 Sam. 6:2–17; 1 Chr. 15:25—16:1

1:5 h Ex. 27:1, 2; 38:1, 2

1:5 i Ex. 31:2

1:5 2 Some authorities it was there

1:6 j 1 Kin. 3:4

1:7 k 1 Kin. 3:5–14; 9:2

1:8 l Ps. 18:50

1:8 m 1 Chr. 28:5

1:9 n 2 Sam. 7:8–16; 1 Kin. 3:7, 8

1:9 o Gen. 13:16; Num. 23:10

1:10 p 1 Kin. 3:9

1:10 q Num. 27:17; Deut. 31:2

1:11 r 1 Kin. 3:11–13

1:12 s 1 Kin. 10:23; 1 Chr. 29:25; 2 Chr. 9:22; Eccl. 2:9

1:13 3 Place for worship

1:14 t 1 Kin. 10:26; 2 Chr. 9:25

1:15 u 1 Kin. 10:27; 2 Chr. 9:27; Job 22:24

1:16 v 1 Kin. 10:28; 22:36; 2 Chr. 9:28

1:17 4 Lit. by their hands

2 Chronicles 2

2:1 a 1 Kin. 5:5

2:2 b 1 Kin. 5:15, 16; 2 Chr. 2:18

2:3 c 1 Chr. 14:1

2:3 1 Heb. Huram; cf. 1 Kin. 5:1

2:4 d 2 Chr. 2:1

2:4 e Ex. 30:7

2:4 f Ex. 25:30; Lev. 24:8

2:4 g Ex. 29:38–42

2:4 h Num. 28:3, 9–11

2:4 2 Lit. incense of spices

2:4 3 appointed

2:5 i Ps. 135:5; (1 Cor. 8:5, 6)

2:6 j 1 Kin. 8:27; 2 Chr. 6:18; Is. 66:1

2:7 k 1 Chr. 22:15

2:8 l 1 Kin. 5:6

2:9 4 Lit. house

2:10 m 1 Kin. 5:11

2:11 n 1 Kin. 10:9; 2 Chr. 9:8

2:12 o 1 Kin. 5:7

2:12 p Gen. 1; 2; Acts 4:24; 14:15; Rev. 10:6

2:12 5 Heb. Huram; cf. 1 Kin. 5:1

2:13 6 Hiram, 1 Kin. 7:13

2:13 7 Lit. father, 1 Kin. 7:13, 14

2:14 q 1 Kin. 7:13, 14

2:15 r 2 Chr. 2:10

2:16 s 1 Kin. 5:8, 9

2:16 8 Heb. Japho

2:17 t 1 Kin. 5:13; 2 Chr. 8:7, 8

2:17 u 1 Chr. 22:2

2:18 v 2 Chr. 2:2

2 Chronicles 3

3:1 a 1 Kin. 6:1

3:1 b Gen. 22:2–14

3:1 c 1 Chr. 21:18; 22:1

3:1 1 Lit. He, following MT, Vg.; LXX the LORD; Tg. the Angel of the LORD

3:1 2 Araunah, 2 Sam. 24:16

3:3 d 1 Kin. 6:2; 1 Chr. 28:11–19

3:4 e 1 Kin. 6:3; 1 Chr. 28:11

3:4 3 The holy place, the main room of the temple, 1 Kin. 6:3

3:4 4 So with MT, LXX, Vg.; Arab., some LXX mss., Syr. twenty

3:5 f 1 Kin. 6:17

3:5 g 1 Kin. 6:15; Jer. 22:14

3:5 5 Lit. house

3:8 h Ex. 26:33; 1 Kin. 6:16

3:9 i 1 Chr. 28:11

3:10 j Ex. 25:18–20; 1 Kin. 6:23–28

3:14 k Ex. 26:31; Matt. 27:51; Heb. 9:3

3:15 l 1 Kin. 7:15–20; Jer. 52:21

3:15 6 Lit. house

3:15 7 eighteen, 1 Kin. 7:15; 2 Kin. 25:17; Jer. 52:21

3:15 8 Lit. long

3:16 m 1 Kin. 7:20

3:17 n 1 Kin. 7:21

3:17 9 Lit. He Shall Establish

3:17 10 Lit. In It Is Strength

2 Chronicles 4

4:1 a Ex. 27:1, 2; 2 Kin. 16:14; Ezek. 43:13, 16

4:2 b Ex. 30:17–21; 1 Kin. 7:23–26

4:2 1 Great laver or basin

4:3 c 1 Kin. 7:24–26

4:4 d 1 Kin. 7:25

4:5 2 About 8,000 gallons; two thousand, 1 Kin. 7:26

4:6 e 1 Kin. 7:38, 40

4:6 f Ex. 30:19–21

4:6 3 Great basin

4:7 g 1 Kin. 7:49

4:7 h Ex. 25:31; 1 Chr. 28:12, 19

4:8 i 1 Kin. 7:48

4:8 j 1 Chr. 28:17

4:9 k 1 Kin. 6:36

4:9 l 2 Kin. 21:5

4:10 m 1 Kin. 7:39

4:11 n 1 Kin. 7:40–51

4:12 o 1 Kin. 7:41

4:13 p 1 Kin. 7:20

4:14 q 1 Kin. 7:27, 43

4:16 r 1 Kin. 7:45; 2 Chr. 2:13

4:16 4 Lit. father

4:17 5 Zaretan, 1 Kin. 7:46

4:18 s 1 Kin. 7:47

4:19 t 1 Kin. 7:48–50

4:19 u Ex. 25:30

4:20 v Ex. 27:20, 21

4:21 w Ex. 25:31

4:22 6 Lit. house

2 Chronicles 5

5:1 a 1 Kin. 7:51

5:2 b 1 Kin. 8:1–9; Ps. 47:9

5:2 c 2 Sam. 6:12

5:3 d 1 Kin. 8:2

5:3 e Lev. 23:34; 2 Chr. 7:8–10

5:4 f 1 Chr. 15:2, 15

5:7 g 2 Chr. 4:20

5:7 1 Lit. house

5:9 h Ex. 25:13–15

5:9 2 Lit. it is

5:10 i Ex. 25:16; Deut. 10:2, 5; 2 Chr. 6:11; Heb. 9:4

5:10 3 Or where

5:11 j 1 Chr. 24:1–5

5:11 4 consecrated

5:12 k Ex. 32:26; 1 Chr. 25:1–7

5:12 l 1 Chr. 13:8; 15:16, 24

5:13 m 1 Chr. 16:34, 41; 2 Chr. 7:3; Ezra 3:11; Ps. 100:5; 106:1; Ps. 136; Jer. 33:11

5:14 n Ex. 40:35; 1 Kin. 8:11; 2 Chr. 7:2; Ezek. 43:5

5:14 5 Lit. stand to minister

2 Chronicles 6

6:1 a Ex. 19:9; 20:21; 1 Kin. 8:12–21

6:1 b (Lev. 16:2); Ps. 97:2

6:2 c 2 Sam. 7:13; 1 Chr. 17:12; 2 Chr. 7:12

6:3 d 2 Sam. 6:18

6:4 e 1 Chr. 17:5

6:6 f Deut. 12:5–7; 2 Chr. 12:13; Zech. 2:12

6:6 g 1 Sam. 16:7–13; 1 Chr. 28:4

6:7 h 2 Sam. 7:2; 1 Chr. 17:1; 28:2; Ps. 132:1–5

6:7 1 Lit. house, and so in vv. 8–10

6:9 i 1 Chr. 28:3–6

6:10 j 1 Kin. 2:12; 10:9

6:11 k 2 Chr. 5:7–10

6:12 l 1 Kin. 8:22; 2 Chr. 7:7–9

6:12 2 Lit. he

6:14 m (Ex. 15:11; Deut. 4:39)

6:14 n (Deut. 7:9)

6:15 o 1 Chr. 22:9, 10

6:16 p 2 Sam. 7:12, 16; 1 Kin. 2:4; 6:12; 2 Chr. 7:18

6:16 q Ps. 132:12

6:18 r (2 Chr. 2:6; Is. 66:1; Acts 7:49)

6:18 3 Lit. house

6:20 s 2 Chr. 7:15

6:20 t Ps. 5:7; Dan. 6:10

6:21 u (Is. 43:25; 44:22; Mic. 7:18)

6:22 v Ex. 22:8–11

6:23 w (Job 34:11)

6:24 x 2 Kin. 21:14, 15

6:26 y Deut. 28:23, 24; 1 Kin. 17:1

6:28 z 2 Chr. 20:9

6:28 a (Mic. 6:13)

6:30 b (1 Chr. 28:9; Prov. 21:2; 24:12)

6:30 c (1 Sam. 16:7)

6:32 d John 12:20; Acts 8:27

6:33 4 Lit. Your name is called upon this house

6:36 e Prov. 20:9; Eccl. 7:20; (Rom. 3:9, 19; 5:12; Gal. 3:10); James 3:2; 1 John 1:8

6:36 f Deut. 28:63–68

6:37 5 Lit. bring back to their hearts

6:38 g Dan. 6:10

6:40 h 2 Chr. 6:20

6:41 i Ps. 132:8–10, 16

6:41 j 1 Chr. 28:2

6:41 k Neh. 9:25

6:42 l 2 Sam. 7:15; Ps. 89:49; 132:1, 8–10; Is. 55:3

2 Chronicles 7

7:1 a 1 Kin. 8:54

7:1 b Lev. 9:24; Judg. 6:21; 1 Kin. 18:38; 1 Chr. 21:26

7:1 c 1 Kin. 8:10, 11

7:1 1 Lit. house

7:2 d 2 Chr. 5:14

7:3 e 2 Chr. 5:13; Ps. 106:1; 136:1

7:3 f 1 Chr. 16:41; 2 Chr. 20:21

7:4 g 1 Kin. 8:62, 63

7:6 h 1 Chr. 15:16

7:6 i 2 Chr. 5:12

7:6 2 Lit. hand

7:7 j 1 Kin. 8:64–66; 9:3

7:8 k 1 Kin. 8:65

7:8 l 1 Kin. 4:21, 24; 2 Kin. 14:25

7:8 m Josh. 13:3

7:8 3 The Shihor, 1 Chr. 13:5

7:9 n Lev. 23:36

7:10 o 1 Kin. 8:66

7:11 p 1 Kin. 9:1

7:12 q 1 Kin. 3:5; 11:9

7:12 r Deut. 12:5, 11

7:12 s 2 Chr. 6:20

7:13 t Deut. 28:23, 24; 1 Kin. 17:1; 2 Chr. 6:26–28

7:14 u Deut. 28:10; (Is. 43:7)

7:14 v 2 Chr. 12:6, 7; (James 4:10)

7:14 w 2 Chr. 6:27, 30

7:15 x 2 Chr. 6:20, 40

7:16 y 1 Kin. 9:3; 2 Chr. 6:6

7:16 4 set apart

7:16 5 My attention

7:16 6 My concern

7:17 z 1 Kin. 9:4

7:18 a 2 Sam. 7:12–16; 1 Kin. 2:4; 2 Chr. 6:16

7:19 b Lev. 26:14, 33; (Deut. 28:15, 36)

7:20 c Deut. 28:63–68; 2 Kin. 25:1–7

7:20 d Ps. 44:14

7:20 7 set apart

7:21 e 2 Kin. 25:9

7:21 f 2 Chr. 29:8

7:21 g (Deut. 29:24, 25; Jer. 22:8, 9)

7:21 8 Temple

7:21 9 Or was

2 Chronicles 8

8:1 a 1 Kin. 9:10–14

8:1 b 1 Kin. 6:38—7:1

8:2 1 Heb. Huram, 2 Chr. 2:3

8:4 c 1 Kin. 9:17, 18

8:4 d 1 Chr. 18:3, 9

8:5 e 1 Chr. 7:24

8:6 f 2 Chr. 7:11

8:7 g Gen. 15:18–21; 1 Kin. 9:20

8:9 2 slaves

8:10 h 1 Kin. 9:23

8:11 i 1 Kin. 3:1; 7:8; 9:24; 11:1

8:13 j Ex. 29:38–42; Num. 28:3, 9, 11, 26; 29:1

8:13 k Ex. 23:14–17; 34:22, 23; Deut. 16:16

8:13 l Lev. 23:1–44

8:14 m 1 Chr. 24:3

8:14 n 1 Chr. 25:1

8:14 o 1 Chr. 9:17; 26:1

8:14 3 ordinance

8:15 p 1 Chr. 26:20–28

8:16 4 So with LXX, Syr., Vg.; MT as far as

8:17 q 1 Kin. 9:26; 2 Chr. 20:36

8:17 5 Heb. Eloth, 2 Kin. 14:22

8:18 r 1 Kin. 9:27; 2 Chr. 9:10, 13

8:18 s 1 Chr. 29:4

2 Chronicles 9

9:1 a 1 Kin. 10:1; Ps. 72:10; (Matt. 12:42; Luke 11:31)

9:4 b Neh. 1:11

9:8 c Deut. 7:8; 2 Chr. 2:11; (Ps. 44:3)

9:10 d 2 Chr. 8:18

9:10 1 almug, 1 Kin. 10:11, 12

9:11 2 almug, 1 Kin. 10:11, 12

9:13 e 1 Kin. 10:14–29

9:16 f 1 Kin. 7:2

9:16 3 three minas, 1 Kin. 10:17

9:18 4 Lit. hands

9:21 g 2 Chr. 20:36, 37; Ps. 72:10

9:21 5 Heb. Huram; cf. 1 Kin. 10:22

9:21 6 Lit. ships of Tarshish, deep-sea vessels

9:21 7 Or peacocks

9:24 h 1 Kin. 20:11

9:25 i Deut. 17:16; 1 Kin. 4:26; 10:26; 2 Chr. 1:14; Is. 2:7

9:26 j 1 Kin. 4:21

9:26 k Gen. 15:18; Ps. 72:8

9:26 8 The Euphrates

9:27 l 1 Kin. 10:27

9:27 m 2 Chr. 1:15–17

9:28 n 1 Kin. 10:28; 2 Chr. 1:16

9:29 o 1 Kin. 11:41

9:29 p 1 Kin. 11:29

9:29 q 2 Chr. 12:15; 13:22

9:30 r 1 Kin. 4:21; 11:42, 43; 1 Chr. 29:28

9:31 9 Died and joined his ancestors

2 Chronicles 10

10:1 a 1 Kin. 12:1–20

10:2 b 1 Kin. 11:40

10:8 c 1 Kin. 12:8–11

10:11 1 Scourges with points or barbs, lit. scorpions

10:12 d 1 Kin. 12:12–14

10:14 2 So with many Heb. mss., LXX, Syr., Vg. (cf. v. 10; 1 Kin. 12:14); MT I

10:14 3 Lit. scorpions

10:15 e Judg. 14:4; 1 Chr. 5:22; 2 Chr. 11:4; 22:7

10:15 f 1 Kin. 11:29–39

10:19 g 1 Kin. 12:19

2 Chronicles 11

11:1 a 1 Kin. 12:21–24

11:2 b 1 Chr. 12:5; 2 Chr. 12:15

11:14 c Num. 35:2–5

11:14 d 1 Kin. 12:28–33; 2 Chr. 13:9

11:15 e 1 Kin. 12:31; 13:33; 14:9; (Hos. 13:2)

11:15 f (Lev. 17:7; 1 Cor. 10:20)

11:15 g 1 Kin. 12:28

11:15 1 Places for pagan worship

11:16 h 2 Chr. 14:7

11:16 i 2 Chr. 15:9, 10; 30:11, 18

11:16 2 Lit. after them

11:17 j 2 Chr. 12:1, 13

11:18 k 1 Sam. 16:6

11:20 l 2 Chr. 13:2

11:20 m 1 Kin. 15:2

11:20 n 1 Kin. 14:31

11:20 3 Lit. daughter, but in the broader sense of granddaughter

11:21 o Deut. 17:17

11:22 p Deut. 21:15–17

11:22 q 2 Chr. 13:1

11:23 r 2 Chr. 11:5

11:23 4 distributed

2 Chronicles 12

12:1 a 2 Chr. 11:17

12:1 b 1 Kin. 14:22–24

12:2 c 1 Kin. 11:40; 14:25

12:3 d 2 Chr. 16:8; Nah. 3:9

12:5 e 2 Chr. 11:2

12:6 f (James 4:10)

12:6 g Ex. 9:27; (Dan. 9:14)

12:7 h 1 Kin. 21:28, 29

12:8 i Is. 26:13

12:8 j (Deut. 28:47, 48)

12:9 k 1 Kin. 14:25, 26

12:9 l 1 Kin. 10:16, 17; 2 Chr. 9:15, 16

12:10 m 1 Kin. 14:27

12:13 n 1 Kin. 14:21

12:13 o 2 Chr. 6:6

12:13 p 1 Kin. 11:1, 5

12:15 q 2 Chr. 9:29; 13:22

12:15 r 1 Kin. 14:30

12:16 s 2 Chr. 11:20–22

12:16 1 Died and joined his ancestors

12:16 2 Abijam, 1 Kin. 14:31

2 Chronicles 13

13:1 a 1 Kin. 15:1

13:1 b 1 Kin. 12:17

13:2 1 Maachah, 1 Kin. 15:2; 2 Chr. 11:20, 21

13:4 c Josh. 18:22

13:5 d 2 Sam. 7:8–16

13:5 e Lev. 2:13; Num. 18:19

13:6 f 1 Kin. 11:28; 12:20

13:7 g Judg. 9:4

13:7 h 2 Chr. 12:13

13:8 i 1 Kin. 12:28; 14:9; 2 Chr. 11:15; (Hos. 8:4–6)

13:9 j 2 Chr. 11:13–15

13:9 k Ex. 29:29–33

13:9 l Jer. 2:11; 5:7

13:10 m Josh. 24:15

13:11 n Ex. 29:38; 2 Chr. 2:4

13:11 o Ex. 25:30; Lev. 24:5–9

13:11 p Ex. 27:20, 21; Lev. 24:2, 3

13:12 q Josh. 5:13–15; (Heb. 2:10)

13:12 r (Num. 10:8–10)

13:14 s Josh. 24:7; 2 Chr. 6:34, 35; 14:11

13:15 t 1 Kin. 14:14; 2 Chr. 14:12

13:18 u 1 Chr. 5:20; 2 Chr. 14:11; (Ps. 22:5)

13:19 v Josh. 15:9

13:19 2 Or Ephron

13:20 w 1 Sam. 2:6; 25:38; Acts 12:23

13:20 x 1 Kin. 14:20

13:22 y 2 Chr. 9:29

13:22 3 Or commentary, Heb. midrash

2 Chronicles 14

14:1 a 1 Kin. 15:8

14:3 b 1 Kin. 15:14; 2 Chr. 15:17

14:3 c (Ex. 34:13)

14:3 d 1 Kin. 11:7

14:3 1 Places for pagan worship

14:4 e (2 Chr. 7:14)

14:5 2 Places for pagan worship

14:6 f 2 Chr. 15:15

14:8 g 1 Chr. 12:2

14:8 h 2 Chr. 13:3

14:8 3 large shields

14:9 i 2 Chr. 12:2, 3; 16:8

14:9 j Josh. 15:44

14:11 k Ex. 14:10; 2 Chr. 13:14; (Ps. 22:5)

14:11 l (1 Sam. 14:6)

14:11 m 1 Sam. 17:45; (Prov. 18:10)

14:12 n 2 Chr. 13:15

14:13 o Gen. 10:19; 20:1

14:13 4 plunder

14:14 p Gen. 35:5; Deut. 11:25; Josh. 2:9; 2 Chr. 17:10

14:14 5 plunder

14:15 6 Lit. struck

2 Chronicles 15

15:1 a Num. 24:2; Judg. 3:10; 2 Chr. 20:14; 24:20

15:2 b (James 4:8)

15:2 c (1 Chr. 28:9); 2 Chr. 14:4; 33:12, 13; (Jer. 29:13; Matt. 7:7)

15:2 d 2 Chr. 24:20

15:2 1 Lit. before

15:3 e Hos. 3:4

15:3 f 2 Kin. 12:2

15:3 g Lev. 10:11; 2 Chr. 17:8, 9

15:4 h (Deut. 4:29)

15:6 i Matt. 24:7

15:6 2 Lit. beaten in pieces

15:8 j 2 Chr. 13:19

15:8 3 So with MT, LXX; Syr., Vg. Azariah the son of Oded (cf. v. 1)

15:9 k 2 Chr. 11:16

15:11 l 2 Chr. 14:13–15

15:11 4 Lit. in that day

15:11 5 plunder

15:12 m 2 Kin. 23:3; 2 Chr. 23:16; 34:31; Neh. 10:29

15:13 n Ex. 22:20

15:13 o Deut. 13:5–15

15:15 p 2 Chr. 15:2

15:15 q 2 Chr. 14:7

15:16 r 1 Kin. 15:2, 10, 13

15:16 6 Or grandmother

15:16 7 A Canaanite deity

15:17 s 1 Kin. 15:14; 2 Chr. 14:3, 5

15:17 8 Places for pagan worship

2 Chronicles 16

16:1 a 1 Kin. 15:17–22

16:1 b 2 Chr. 15:9

16:7 c 1 Kin. 16:1; 2 Chr. 19:2

16:7 d 2 Chr. 32:8–10; Ps. 118:9; (Is. 31:1; Jer. 17:5)

16:8 e 2 Chr. 14:9

16:8 f 2 Chr. 12:3

16:8 g 2 Chr. 13:16, 18

16:9 h Job 34:21; (Prov. 5:21; 15:3; Jer. 16:17; 32:19); Zech. 4:10

16:9 i 1 Sam. 13:13

16:9 j 1 Kin. 15:32

16:10 k 2 Chr. 18:26; Jer. 20:2; Matt. 14:3

16:11 l 1 Kin. 15:23, 24; 2 Chr. 14:2

16:12 m (Jer. 17:5)

16:13 n 1 Kin. 15:24

16:13 1 Died and joined his ancestors

16:14 o Gen. 50:2; Mark 16:1; John 19:39, 40

16:14 p 2 Chr. 21:19; Jer. 34:5

16:14 2 Lit. dug

2 Chronicles 17

17:1 a 1 Kin. 15:24; 2 Chr. 20:31

17:2 b 2 Chr. 11:5

17:2 c 2 Chr. 15:8

17:4 d 1 Kin. 12:28

17:4 1 LXX the LORD God

17:5 e 1 Sam. 10:27; 1 Kin. 10:25

17:5 f 2 Chr. 18:1

17:6 g 1 Kin. 22:43; 2 Chr. 15:17; 19:3; 20:33

17:6 2 Places for pagan worship

17:7 h 2 Chr. 15:3; 35:3

17:9 i Deut. 6:4–9; 2 Chr. 35:3; Neh. 8:3, 7

17:10 j Gen. 35:5; 2 Chr. 14:14

17:11 k 2 Sam. 8:2; 2 Chr. 9:14; 26:8

17:16 l Judg. 5:2, 9; 1 Chr. 29:9

17:19 m 2 Chr. 17:2

2 Chronicles 18

18:1 a 2 Chr. 17:5

18:1 b 1 Kin. 22:44; 2 Kin. 8:18

18:1 c 1 Kin. 22:40

18:2 d (Ex. 23:2); 1 Kin. 22:2

18:4 e 1 Sam. 23:2, 4, 9; 2 Sam. 2:1

18:6 f 2 Kin. 3:11

18:6 1 Or him

18:10 g Zech. 1:18–21

18:13 h Num. 22:18–20, 35; 23:12, 26; 1 Kin. 22:14

18:16 i (Jer. 23:1–8; 31:10)

18:16 j Num. 27:17; 1 Kin. 22:17; (Ezek. 34:5–8); Matt. 9:36; Mark 6:34

18:18 k Is. 6:1–5; Dan. 7:9, 10

18:20 l Job 1:6; 2 Thess. 2:9

18:22 m Job 12:16, 17; Is. 19:12–14; Ezek. 14:9

18:23 n Jer. 20:2; Mark 14:65; Acts 23:2

18:26 o 2 Chr. 16:10

18:27 p Deut. 18:22

18:29 q 2 Chr. 35:22

18:31 r 2 Chr. 13:14, 15

18:33 2 Or scale armor and the breastplate

2 Chronicles 19

19:2 a 1 Sam. 9:9; 1 Kin. 16:1; 2 Chr. 20:34

19:2 b Ps. 139:21

19:2 c 2 Chr. 32:25

19:3 d 2 Chr. 17:4, 6

19:3 e 2 Chr. 30:19

19:3 1 Or Asherim, Heb. Asheroth

19:4 f 2 Chr. 15:8–13

19:5 g (Deut. 16:18–20)

19:6 h (Lev. 19:15; Deut. 1:17); Ps. 58:1

19:6 i Ps. 82:1; (Eccl. 5:8)

19:6 2 Lit. in the matter of the judgment

19:7 j (Gen. 18:25; Deut. 32:4); Rom. 9:17

19:7 k (Deut. 10:17, 18; Job 34:19); Acts 10:34; Rom. 2:11; Gal. 2:6; (Eph. 6:9; Col. 3:25)

19:8 l Deut. 16:18; 2 Chr. 17:8

19:8 3 LXX, Vg. for the inhabitants of Jerusalem

19:9 m (2 Sam. 23:3)

19:10 n Deut. 17:8

19:10 o Num. 16:46

19:10 p (Ezek. 3:18)

19:11 q Ezra 7:3

19:11 r 1 Chr. 26:30

19:11 s (2 Chr. 15:2; 20:17)

2 Chronicles 20

20:1 a 1 Chr. 18:2

20:1 b 1 Chr. 19:15

20:1 c 2 Chr. 26:7

20:1 1 So with MT, Vg.; LXX Meunites (cf. 2 Chr. 26:7)

20:2 d Gen. 14:7

20:2 e Josh. 15:62

20:2 2 So with MT, LXX, Vg.; Heb. mss., Old Lat. Edom

20:3 f 2 Chr. 19:3

20:3 g 1 Sam. 7:6; Ezra 8:21; Jer. 36:9; Jon. 3:5

20:3 3 Lit. his face

20:4 h 2 Chr. 14:11

20:6 i Deut. 4:39; Josh. 2:11; (1 Kin. 8:23); Matt. 6:9

20:6 j Ps. 22:28; 47:2, 8; Dan. 4:17, 25, 32

20:6 k 1 Chr. 29:12; 2 Chr. 25:8; Ps. 62:11; Matt. 6:13

20:7 l Gen. 13:14–17; 17:7; Ex. 6:7

20:7 m Ps. 44:2

20:7 n Is. 41:8; James 2:23

20:9 o 1 Kin. 8:33, 37; 2 Chr. 6:28–30

20:9 p 2 Chr. 6:20

20:10 q Deut. 2:4, 9, 19

20:10 r Num. 20:21

20:11 s Ps. 83:1–18

20:12 t Judg. 11:27; (1 Sam. 3:13)

20:12 u Ps. 25:15; 121:1, 2; 123:1, 2; 141:8

20:14 v Num. 11:25, 26; 24:2; 2 Chr. 15:1; 24:20

20:15 w Ex. 14:13, 14; (Deut. 1:29, 30; 31:6, 8); 2 Chr. 32:7

20:15 x 1 Sam. 17:47; Zech. 14:3

20:16 4 streambed or wadi

20:17 y Ex. 14:13, 14

20:17 z Num. 14:9; (2 Chr. 15:2; 32:8)

20:18 a Ex. 4:31; 2 Chr. 7:3; 29:28

20:20 b Is. 7:9

20:21 c 1 Chr. 16:29; Ps. 29:2; 90:17; 96:9; 110:3

20:21 d 1 Chr. 16:34; Ps. 106:1; 136:1

20:21 e 1 Chr. 16:41; 2 Chr. 5:13

20:22 f Judg. 7:22; 1 Sam. 14:20

20:23 g Judg. 7:22; 1 Sam. 14:20

20:23 5 had finished

20:25 6 A few Heb. mss., Old Lat., Vg. garments; LXX armor

20:26 7 Lit. Blessing

20:27 h Neh. 12:43

20:29 i 2 Chr. 14:14; 17:10

20:30 j 1 Kin. 22:41–43; 2 Chr. 14:6, 7; 15:15; Job 34:29

20:31 k (1 Kin. 22:41–43)

20:32 l 2 Chr. 14:2

20:33 m 2 Chr. 15:17; 17:6

20:33 n 2 Chr. 12:14; 19:3

20:33 8 Places for pagan worship

20:34 o 1 Kin. 16:1, 7

20:35 p 2 Chr. 18:1

20:35 q 1 Kin. 22:48–53

20:35 r (2 Chr. 19:2)

20:36 s 1 Kin. 9:26; 10:22

20:37 t 1 Kin. 22:48

20:37 u 2 Chr. 9:21

2 Chronicles 21

21:1 a 1 Kin. 22:50

21:1 1 Died and joined his ancestors

21:4 2 Lit. arose

21:5 b 2 Kin. 8:17–22

21:6 c 2 Chr. 18:1

21:7 d 2 Sam. 7:8–17

21:7 e 1 Kin. 11:36; 2 Kin. 8:19; Ps. 132:11

21:8 f 2 Kin. 8:20; 14:7, 10; 2 Chr. 25:14, 19

21:11 g (Lev. 20:5)

21:11 3 Places for pagan worship

21:13 h 2 Chr. 21:11

21:13 i (Ex. 34:15); Deut. 31:16

21:13 j 1 Kin. 16:31–33; 2 Kin. 9:22

21:13 k 1 Kin. 2:32; 2 Chr. 21:4

21:15 l 2 Chr. 21:18, 19

21:16 m 2 Chr. 33:11; (Jer. 51:11)

21:16 n 1 Kin. 11:14, 23

21:16 o 2 Chr. 17:11

21:17 p 2 Chr. 24:7

21:17 4 Ahaziah or Azariah, 2 Chr. 22:1

21:18 q 2 Chr. 13:20; 21:15; Acts 12:23

21:19 r 2 Chr. 16:14

21:19 5 Burning of spices

2 Chronicles 22

22:1 a 2 Chr. 21:17; 22:6

22:1 b 2 Chr. 21:16

22:1 c 2 Chr. 21:17

22:2 d 2 Chr. 21:6

22:2 1 twenty-two, 2 Kin. 8:26

22:2 2 Lit. daughter

22:5 3 Joram, v. 7; 2 Kin. 8:28

22:6 e 2 Kin. 9:15

22:6 4 Heb. mss., LXX, Syr., Vg. Ahaziah and 2 Kin. 8:29

22:7 f Judg. 14:4; 1 Kin. 12:15; 2 Chr. 10:15

22:7 g 2 Kin. 9:21–24

22:7 h 2 Kin. 9:6, 7

22:7 5 Lit. crushing

22:7 6 Joram, vv. 5, 7; 2 Kin. 8:28

22:7 7 destroy

22:8 i 2 Kin. 9:22–24

22:8 j 2 Kin. 10:10–14; Hos. 1:4

22:9 k (2 Kin. 9:27)

22:9 l 1 Kin. 15:24

22:9 m 2 Chr. 17:4; 20:3, 4

22:10 n 2 Kin. 11:1–3

22:11 o 2 Kin. 12:18

22:11 8 Jehosheba, 2 Kin. 11:2

2 Chronicles 23

23:1 a 2 Kin. 11:4

23:1 b 2 Kin. 12:2

23:1 c 1 Chr. 2:37, 38

23:2 d Ezra 1:5

23:3 e 2 Sam. 7:12; 1 Kin. 2:4; 9:5; 2 Chr. 6:16; 7:18; 21:7

23:4 f 1 Chr. 9:25

23:6 g 1 Chr. 23:28–32

23:8 h 1 Chr. 24:1–31

23:9 i 2 Sam. 8:7

23:11 j Deut. 17:18

23:11 1 Law, Ex. 25:16, 21; 31:18

23:12 k 2 Chr. 22:10

23:13 l 1 Chr. 25:6–8

23:13 m 2 Kin. 9:23

23:15 n Neh. 3:28; Jer. 31:40

23:16 o Josh. 24:24, 25; 2 Chr. 15:12–15

23:17 p Deut. 13:6–9; 1 Kin. 18:40

23:17 2 Lit. house

23:18 q 1 Chr. 23:6, 30, 31; 24:1

23:18 r Num. 28:2

23:19 s 1 Chr. 26:1–19

23:20 t 1 Kin. 9:22; 2 Kin. 11:19

2 Chronicles 24

24:1 a 2 Kin. 11:21; 12:1–15

24:2 b 2 Chr. 26:4, 5

24:5 c 2 Kin. 12:4

24:6 d 2 Kin. 12:7

24:6 e Ex. 30:12–16

24:6 f Num. 1:50; Acts 7:44

24:7 g 2 Chr. 21:17

24:7 h 2 Kin. 12:4

24:8 i 2 Kin. 12:9

24:9 j 2 Chr. 24:6

24:11 k 2 Kin. 12:10

24:12 l 2 Chr. 30:12

24:14 m 2 Kin. 12:13

24:18 n 1 Kin. 14:23

24:18 o (Ex. 34:12–14); Judg. 5:8; 2 Chr. 19:2; 28:13; 29:8; 32:25

24:19 p 2 Kin. 17:13; 21:10–15; 2 Chr. 36:15, 16; Jer. 7:25, 26; 25:4

24:20 q Judg. 6:34; Matt. 23:35

24:20 r Num. 14:41; (Prov. 28:13)

24:20 s (2 Chr. 15:2)

24:20 1 Lit. clothed

24:21 t (Neh. 9:26); Matt. 23:35; Acts 7:58, 59

24:22 u (Gen. 9:5)

24:22 2 Foster father

24:23 v 2 Kin. 12:17; Is. 7:2

24:23 3 plunder

24:24 w Lev. 26:8; (Deut. 32:30); Is. 30:17

24:24 x Lev. 26:25; (Deut. 28:25)

24:24 y 2 Chr. 22:8; Is. 10:5

24:25 z 2 Kin. 12:20, 21; 2 Chr. 25:3

24:25 4 LXX, Vg. son and vv. 20–22

24:26 5 Jozachar, 2 Kin. 12:21

24:26 6 Shomer, 2 Kin. 12:21

24:27 a 2 Kin. 12:18

24:27 b 2 Kin. 12:21

24:27 7 Or commentary, Heb. midrash

2 Chronicles 25

25:1 a 2 Kin. 14:1–6

25:2 b 2 Kin. 14:4; 2 Chr. 25:14

25:3 c 2 Kin. 14:5; 2 Chr. 24:25

25:4 d Deut. 24:16; 2 Kin. 14:6; Jer. 31:30; (Ezek. 18:20)

25:5 e Num. 1:3

25:7 f 2 Chr. 11:2

25:8 g 2 Chr. 14:11; 20:6

25:9 h (Deut. 8:18); Prov. 10:22

25:11 i 2 Kin. 14:7

25:13 1 plunder

25:14 j 2 Chr. 28:23

25:14 k (Ex. 20:3, 5)

25:15 l (Ps. 96:5)

25:15 m 2 Chr. 25:11

25:16 n (1 Sam. 2:25)

25:17 o 2 Kin. 14:8–14

25:17 2 Jehoash, 2 Kin. 14:8.

25:19 p 2 Chr. 26:16; 32:25; (Prov. 16:18)

25:20 q 1 Kin. 12:15; 2 Chr. 22:7

25:20 r 2 Chr. 25:14

25:21 s Josh. 19:38

25:23 t 2 Chr. 21:17; 22:1, 6

25:24 u 1 Chr. 26:15

25:25 v 2 Kin. 14:17–22

25:28 3 The City of David

2 Chronicles 26

26:1 1 Azariah, 2 Kin. 14:21.

26:2 2 Heb. Eloth

26:4 a 2 Chr. 24:2

26:5 b 2 Chr. 24:2

26:5 c Gen. 41:15; Dan. 1:17; 10:1

26:5 d (2 Chr. 15:2; 20:20; 31:21)

26:5 3 Heb. mss., LXX, Syr., Tg., Arab. fear

26:6 e Is. 14:29

26:7 f 2 Chr. 21:16

26:8 g 2 Sam. 8:2; 2 Chr. 17:11

26:9 h 2 Kin. 14:13; 2 Chr. 25:23; Neh. 3:13, 19, 32; Zech. 14:10

26:10 4 Or the fertile fields

26:12 5 Lit. chief fathers

26:15 i Ex. 39:3, 8

26:16 j (Deut. 32:15)

26:16 k Deut. 8:14; 2 Chr. 25:19

26:16 l 1 Kin. 13:1–4; 2 Kin. 16:12, 13

26:17 m 1 Chr. 6:10

26:18 n (Num. 3:10; 16:39, 40; 18:7)

26:18 o Ex. 30:7, 8; Heb. 7:14

26:19 p Lev. 13:42; Num. 12:10; 2 Kin. 5:25–27

26:20 q Esth. 6:12

26:21 r 2 Kin. 15:5

26:21 s (Lev. 13:46; Num. 5:2)

26:22 t 2 Kin. 20:1; 2 Chr. 32:20, 32; Is. 1:1

26:23 u 2 Kin. 15:7; 2 Chr. 21:20; 28:27; Is. 6:1

26:23 6 Died and joined his ancestors

2 Chronicles 27

27:1 a 2 Kin. 15:32–35

27:1 1 Jerusha, 2 Kin. 15:33

27:2 b 2 Kin. 15:35; Ezek. 20:44; 30:13

27:3 c 2 Chr. 33:14; Neh. 3:26

27:5 d 2 Chr. 26:8

27:6 e 2 Chr. 26:5

27:9 f 2 Kin. 15:38

27:9 g Is. 1:1; Hos. 1:1; Mic. 1:1

27:9 2 Died and joined his ancestors

2 Chronicles 28

28:1 a 2 Kin. 16:2–4

28:2 b Ex. 34:17; Lev. 19:4

28:2 c Judg. 2:11

28:3 d Josh. 15:8

28:3 e 2 Kin. 23:10

28:3 f (Lev. 18:21); 2 Kin. 16:3; 2 Chr. 33:6

28:3 g (Lev. 18:24–30)

28:4 1 Places for pagan worship

28:5 h (Is. 10:5)

28:5 i 2 Kin. 16:5, 6; (2 Chr. 24:24); Is. 7:1, 17

28:6 j 2 Kin. 15:27

28:6 k (2 Chr. 29:8)

28:8 l Deut. 28:25, 41; 2 Chr. 11:4

28:8 2 plunder

28:9 m 2 Chr. 25:15

28:9 n Ps. 69:26; (Is. 10:5; 47:6); Ezek. 25:12, 15; 26:2; Obad. 10; (Zech. 1:15)

28:9 o Ezra 9:6; Rev. 18:5

28:10 p (Lev. 25:39, 42, 43, 46)

28:11 q Ps. 78:49; James 2:13

28:14 3 plunder

28:15 r 2 Chr. 28:12

28:15 s (Prov. 25:21, 22; Luke 6:27; Rom. 12:20)

28:15 t Deut. 34:3; Judg. 1:16

28:15 4 plunder

28:16 u 2 Kin. 16:7

28:16 5 LXX, Syr., Vg. king (cf. v. 20)

28:17 v 2 Chr. 21:10; Obad. 10–14

28:18 w 2 Chr. 21:16, 17; Ezek. 16:27, 57

28:19 x 2 Kin. 16:2; 2 Chr. 21:2

28:19 y Ex. 32:25

28:19 6 humbled Judah

28:20 z 2 Kin. 15:29; 16:7–9; 1 Chr. 5:26

28:20 7 Heb. Tilgath-Pilneser

28:23 a 2 Chr. 25:14

28:23 b Jer. 44:17, 18

28:24 c 2 Chr. 29:3, 7

28:25 8 Places for pagan worship

28:26 d 2 Kin. 16:19, 20

28:27 e 2 Chr. 21:20; 24:25

28:27 9 Died and joined his ancestors

2 Chronicles 29

29:1 a 2 Kin. 18:1; 2 Chr. 32:22, 33

29:1 1 Abi, 2 Kin. 18:2

29:3 b 2 Chr. 28:24; 29:7

29:5 c 1 Chr. 15:12; 2 Chr. 29:15, 34; 35:6

29:5 2 consecrate

29:6 d (Is. 1:4); Jer. 2:27; Ezek. 8:16

29:6 3 Temple

29:7 e 2 Chr. 28:24

29:8 f 2 Chr. 24:18

29:8 g 2 Chr. 28:5

29:8 h 1 Kin. 9:8; Jer. 18:16; 19:8; 25:9, 18; 29:18

29:8 i Deut. 28:32

29:9 j Deut. 28:25; 2 Chr. 28:5–8, 17

29:10 k 2 Chr. 15:12; 23:16

29:11 l Num. 3:6; 8:14; 18:2, 6; 2 Chr. 30:16, 17

29:12 m 2 Chr. 31:13

29:12 n Num. 3:19, 20

29:15 o 2 Chr. 29:5

29:15 p 1 Chr. 23:28

29:15 4 consecrated

29:16 q 2 Chr. 15:16; 30:14

29:17 5 consecrate

29:19 r 2 Chr. 28:24

29:19 6 consecrated

29:21 s Lev. 4:3–14

29:22 t Lev. 8:14, 15, 19, 24; Heb. 9:21

29:23 u Lev. 4:15, 24; 8:14

29:24 v Lev. 14:20

29:25 w 1 Chr. 16:4; 25:6

29:25 x 1 Chr. 23:5; 25:1; 2 Chr. 8:14

29:25 y 2 Sam. 24:11

29:25 z 2 Chr. 30:12

29:26 a 1 Chr. 23:5; Amos 6:5

29:26 b Num. 10:8, 10; 1 Chr. 15:24; 16:6; 2 Chr. 5:12

29:27 c 2 Chr. 23:18

29:29 d 2 Chr. 20:18

29:31 e Lev. 7:12

29:31 f Ex. 35:5, 22

29:34 g 2 Chr. 35:11

29:34 h 2 Chr. 30:3

29:34 i Ps. 7:10

29:34 j 2 Chr. 29:5

29:34 7 consecrated

29:35 k Lev. 3:15, 16

29:35 l Num. 15:5–10

2 Chronicles 30

30:2 a Num. 9:10, 11; 2 Chr. 30:13, 15

30:3 b Ex. 12:6, 18

30:3 c 2 Chr. 29:17, 34

30:3 1 The first month, Lev. 23:5; lit. that time

30:5 2 established a decree to

30:6 d Esth. 8:14; Job 9:25; Jer. 51:31

30:6 e (Jer. 4:1; Joel 2:13)

30:6 f 2 Kin. 15:19, 29

30:6 g 2 Chr. 28:20

30:7 h Ezek. 20:18

30:7 i Is. 1:9

30:7 j 2 Chr. 29:8

30:8 k Ex. 32:9; Deut. 10:16; Acts 7:51

30:8 l 2 Chr. 29:10

30:8 3 Rebellious

30:9 m Ps. 106:46

30:9 n (Ex. 34:6; Mic. 7:18)

30:9 o (Is. 55:7)

30:10 p 2 Chr. 36:16

30:11 q 2 Chr. 11:16; 30:18, 21

30:12 r (2 Cor. 3:5; Phil. 2:13; Heb. 13:20, 21)

30:12 s 2 Chr. 29:25

30:13 t Lev. 23:6; Num. 9:11

30:14 u 2 Chr. 28:24

30:14 v 2 Chr. 29:16

30:15 w 2 Chr. 29:34

30:15 4 humbled themselves

30:15 5 set themselves apart

30:16 x 2 Chr. 35:10, 15

30:16 6 Or in their proper order

30:17 y 2 Chr. 29:34

30:17 7 consecrated

30:18 z 2 Chr. 30:1, 11, 25

30:18 a Ex. 12:43–49; (Num. 9:10)

30:19 b 2 Chr. 19:3

30:21 c Ex. 12:15; 13:6; 1 Kin. 8:65

30:22 d (Deut. 33:10); 2 Chr. 17:9; 35:3

30:22 e Ezra 10:11

30:23 f 1 Kin. 8:65; 2 Chr. 35:17, 18

30:24 g 2 Chr. 35:7, 8

30:24 h 2 Chr. 29:34

30:24 8 consecrated

30:25 i 2 Chr. 30:11, 18

30:26 j 2 Chr. 7:8–10

30:27 k Num. 6:23

30:27 l Deut. 26:15; Ps. 68:5

2 Chronicles 31

31:1 a 2 Kin. 18:4

31:1 1 Places for pagan worship

31:2 b 1 Chr. 23:6; 24:1

31:2 c 1 Chr. 23:30, 31

31:2 2 Temple

31:3 d 2 Chr. 35:7

31:3 e Num. 28:1—29:40

31:3 3 share

31:3 4 property

31:4 f Num. 18:8; 2 Kin. 12:16; Neh. 13:10; Ezek. 44:29

31:4 g Mal. 2:7

31:4 5 the portion due

31:5 h Ex. 22:29; Neh. 13:12

31:5 i (Lev. 27:30); Deut. 14:28; 26:12, 13

31:6 j (Lev. 27:30); Deut. 14:28

31:10 k 1 Chr. 6:8, 9

31:10 l (Mal. 3:10)

31:10 m Ex. 36:5

31:11 n 1 Kin. 6:5–8

31:11 6 storerooms

31:12 o 2 Chr. 35:9; Neh. 13:13

31:13 p 1 Chr. 9:11; Jer. 20:1

31:14 q Deut. 23:23; 2 Chr. 35:8

31:15 r 2 Chr. 29:12

31:15 s Josh. 21:1–3, 9

31:15 t 1 Chr. 9:26

31:17 u 1 Chr. 23:24, 27

31:18 7 consecrated

31:19 v Lev. 25:34; Num. 35:1–4

31:19 w 2 Chr. 31:12–15

31:20 x 2 Kin. 20:3; 22:2

31:21 y 2 Chr. 26:5; 32:30; Ps. 1:3

2 Chronicles 32

32:1 a 2 Kin. 18:13—19:37; Is. 36:1—37:38

32:3 1 Lit. mighty men

32:4 b 2 Kin. 20:20

32:4 2 So with MT, Vg.; Arab., LXX, Syr. king

32:5 c Is. 22:9, 10

32:5 d 2 Kin. 25:4; 2 Chr. 25:23

32:5 e 2 Sam. 5:9; 1 Kin. 9:15, 24; 11:27; 2 Kin. 12:20; 1 Chr. 11:8

32:5 3 Lit. The Landfill

32:5 4 javelins

32:6 f 2 Chr. 30:22; Is. 40:2

32:7 g (Deut. 31:6)

32:7 h 2 Chr. 20:15

32:7 i 2 Kin. 6:16; (Rom. 8:31)

32:8 j (Jer. 17:5; 1 John 4:4)

32:8 k Ex. 14:13; (1 Sam. 17:45–47); 2 Chr. 13:12; 20:17; (Rom. 8:31)

32:9 l 2 Kin. 18:17

32:10 m 2 Kin. 18:19

32:11 n 2 Kin. 18:30

32:12 o 2 Kin. 18:22

32:12 p 2 Chr. 31:1, 2

32:13 q 2 Kin. 18:33–35

32:14 r (Is. 10:5–12)

32:15 s 2 Kin. 18:29

32:17 t 2 Kin. 19:9; (1 Cor. 8:5, 6)

32:17 u 2 Kin. 19:12; Dan. 3:15

32:18 v 2 Kin. 18:28; Ps. 59:6

32:18 5 Lit. Judean

32:19 w 2 Kin. 19:18; (Ps. 96:5; 115:4–8)

32:20 x 2 Kin. 19:15

32:20 y 2 Kin. 19:2

32:21 z 2 Kin. 19:35; Is. 10:12–19; Zech. 14:3

32:21 a Ps. 44:7

32:22 6 LXX gave them rest; Vg. gave them treasures

32:23 b 2 Sam. 8:10; 2 Chr. 17:5; 26:8; Ps. 45:12

32:23 c 2 Chr. 1:1

32:23 7 Lit. precious things

32:24 d 2 Kin. 20:1–11; Is. 38:1–8

32:25 e Ps. 116:12

32:25 f 2 Chr. 26:16; (Hab. 2:4)

32:25 g 2 Chr. 24:18

32:26 h Jer. 26:18, 19

32:26 i 2 Kin. 20:19

32:28 8 So with LXX, Vg.; Arab., Syr. omit folds for flocks; MT flocks for sheepfolds

32:29 j 1 Chr. 29:12

32:30 k Is. 22:9–11

32:30 l 2 Chr. 31:21

32:30 9 Lit. brought it straight to (cf. 2 Kin. 20:20)

32:31 m 2 Kin. 20:12; Is. 39:1

32:31 n (Deut. 8:2, 16)

32:32 o Is. 36—39

32:32 p 2 Kin. 18—20

32:33 q 1 Kin. 1:21; 2 Kin. 20:21

32:33 r Ps. 112:6; Prov. 10:7

32:33 10 Died and joined his ancestors

2 Chronicles 33

33:1 a 2 Kin. 21:1–9

33:2 b (Deut. 18:9–12); 2 Chr. 28:3; (Jer. 15:4)

33:3 c 2 Kin. 18:4; 2 Chr. 30:14; 31:1

33:3 d Deut. 16:21; 2 Kin. 23:5, 6

33:3 e Deut. 17:3

33:3 1 Places for pagan worship

33:3 2 The gods of the Assyrians

33:4 f Deut. 12:11; 1 Kin. 8:29; 9:3; 2 Chr. 6:6; 7:16

33:5 g 2 Chr. 4:9

33:6 h (Lev. 18:21); Deut. 18:10; 2 Kin. 23:10; 2 Chr. 28:3; Ezek. 23:37, 39

33:6 i Deut. 18:11; 2 Kin. 17:17

33:6 j (Lev. 19:31; 20:27); 2 Kin. 21:6

33:7 k 2 Kin. 21:7; 2 Chr. 25:14

33:7 l Ps. 132:14

33:7 3 Temple

33:8 m 2 Sam. 7:10

33:10 4 obey

33:11 n Deut. 28:36

33:11 o 2 Chr. 36:6; Job 36:8; Ps. 107:10, 11

33:11 5 Nose hooks, 2 Kin. 19:28

33:11 6 chains

33:12 p 2 Chr. 7:14; 32:26; (1 Pet. 5:6)

33:13 q 1 Chr. 5:20; Ezra 8:23

33:13 r 1 Kin. 20:13; Ps. 9:16; Dan. 4:25

33:14 s 1 Kin. 1:33

33:14 t 2 Chr. 27:3

33:15 u 2 Chr. 33:3, 5, 7

33:16 v Lev. 7:12

33:17 w 2 Chr. 32:12

33:17 7 Places for pagan worship

33:18 x 1 Sam. 9:9

33:18 8 Lit. words

33:19 9 Places for pagan worship

33:19 10 LXX the seers

33:20 y 1 Kin. 1:21; 2 Kin. 21:18

33:21 z 2 Kin. 21:19–24; 1 Chr. 3:14

33:23 a 2 Chr. 33:12, 19

33:24 b 2 Kin. 21:23, 24; 2 Chr. 24:25

33:24 c 2 Chr. 25:27

2 Chronicles 34

34:1 a 2 Kin. 22:1, 2; Jer. 1:2; 3:6

34:3 b Eccl. 12:1

34:3 c 2 Chr. 15:2; (Prov. 8:17)

34:3 d 1 Kin. 13:2

34:3 e 2 Chr. 33:17–19, 22

34:3 1 Places for pagan worship

34:4 f Lev. 26:30; 2 Kin. 23:4

34:4 g 2 Kin. 23:6

34:5 h 1 Kin. 13:2

34:5 i 2 Kin. 23:20

34:6 2 Lit. swords

34:7 j Deut. 9:21

34:8 k 2 Kin. 22:3–20

34:8 l 2 Kin. 25:22

34:8 m 2 Chr. 18:25

34:8 3 Lit. house

34:9 n 2 Kin. 12:4

34:9 o 2 Chr. 30:6

34:13 p 2 Chr. 8:10

34:13 q 1 Chr. 23:4, 5

34:14 r 2 Kin. 22:8

34:15 s Deut. 31:24, 26

34:17 4 Lit. poured out

34:20 t Jer. 26:24

34:20 5 Achbor the son of Michaiah, 2 Kin. 22:12

34:21 u 2 Kin. 17:15–19

34:22 6 Tikvah, 2 Kin. 22:14

34:22 7 Harhas, 2 Kin. 22:14

34:24 v 2 Chr. 36:14–20

34:24 w Deut. 28:15–68

34:27 x 2 Kin. 22:19; 2 Chr. 12:7; 30:6; 33:12, 13

34:29 y 2 Kin. 23:1–3

34:30 z Neh. 8:1–3

34:31 a 2 Chr. 6:13

34:31 b 2 Kin. 11:14; 23:3; 2 Chr. 30:16

34:31 c 2 Chr. 23:16; 29:10

34:33 d 1 Kin. 11:5; 2 Chr. 33:2

34:33 e Jer. 3:10

34:33 8 Lit. serve to serve

2 Chronicles 35

35:1 a 2 Kin. 23:21, 22

35:1 b Ex. 12:6; Num. 9:3; Ezra 6:19

35:2 c 2 Chr. 23:18; Ezra 6:18

35:2 d 2 Chr. 29:5–15

35:3 e Deut. 33:10; 2 Chr. 17:8, 9; Neh. 8:7

35:3 f 2 Chr. 34:14

35:3 g Ex. 40:21; 2 Chr. 5:7

35:3 h 1 Chr. 23:26

35:4 i 1 Chr. 9:10–13

35:4 j 1 Chr. 23—26

35:4 k 2 Chr. 8:14

35:4 1 households

35:5 l Ps. 134:1

35:6 m 2 Chr. 29:5, 15

35:7 n 2 Chr. 30:24

35:7 o 2 Chr. 31:3

35:8 p Num. 7:2

35:9 q 2 Chr. 31:12

35:10 r Ezra 6:18; Heb. 9:6

35:10 s 2 Chr. 5:12; 7:6; 8:14, 15; 13:10; 29:25–34

35:11 t Ex. 12:22; 2 Chr. 29:22

35:11 u 2 Chr. 29:34

35:12 v Lev. 3:3; Ezra 6:18

35:13 w Ex. 12:8, 9; Deut. 16:7

35:13 x 1 Sam. 2:13–15

35:15 y 1 Chr. 25:1–6

35:15 z 1 Chr. 9:17, 18

35:17 a Ex. 12:15; 13:6; 2 Chr. 30:21

35:18 b 2 Kin. 23:22, 23

35:20 c 2 Kin. 23:29

35:20 d Is. 10:9; Jer. 46:2

35:22 e 1 Kin. 22:30; 2 Chr. 18:29

35:24 f 2 Kin. 23:30

35:24 g 1 Kin. 14:18; Zech. 12:11

35:25 h Lam. 4:20

35:25 i Jer. 22:10, 11

35:25 j Matt. 9:23

35:25 k Jer. 22:20

2 Chronicles 36

36:1 a 2 Kin. 23:30–34

36:2 1 MT Joahaz

36:4 2 Lit. his

36:4 3 MT Joahaz

36:5 b 2 Kin. 23:36, 37; 1 Chr. 3:15

36:5 c (Jer. 22:13–19)

36:6 d 2 Kin. 24:1; Hab. 1:6

36:6 e (Deut. 29:22–29); 2 Chr. 33:11; Jer. 36:30

36:6 4 chains

36:7 f 2 Kin. 24:13; Dan. 1:1, 2

36:8 5 Or Jeconiah

36:9 g 2 Kin. 24:8–17

36:9 6 Heb. mss., LXX, Syr. eighteen and 2 Kin. 24:8

36:10 h 2 Kin. 24:10–17

36:10 i Dan. 1:1, 2

36:10 j Jer. 37:1

36:10 7 Or Mattaniah

36:10 8 Lit. his brother, 2 Kin. 24:17

36:11 k 2 Kin. 24:18–20; Jer. 52:1

36:12 l Jer. 21:3–7; 44:10

36:13 m Jer. 52:3; Ezek. 17:15

36:13 n 2 Kin. 17:14; (2 Chr. 30:8)

36:15 o Jer. 7:13; 25:3, 4

36:16 p 2 Chr. 30:10; Jer. 5:12, 13

36:16 q (Prov. 1:24–32)

36:16 r Jer. 38:6; Matt. 23:34

36:16 s 2 Chr. 34:25; Ps. 79:5

36:17 t Num. 33:56; Deut. 4:26; 28:49; 2 Kin. 25:1; Ezra 9:7; Is. 3:8

36:17 u Ps. 74:20

36:18 v 2 Kin. 25:13–15; 2 Chr. 36:7, 10

36:19 w 2 Kin. 25:9; Ps. 79:1, 7; Is. 1:7, 8; Jer. 52:13

36:20 x 2 Kin. 25:11; Jer. 5:19; Mic. 4:10

36:20 y Jer. 17:4; 27:7

36:21 z Jer. 25:9–12; 27:6–8; 29:10

36:21 a Lev. 26:34–43; Dan. 9:2

36:21 b Lev. 25:4, 5

36:22 c Ezra 1:1–3

36:22 d Jer. 29:10

36:22 e Is. 44:28; 45:1

36:23 f Ezra 1:2, 3

36:23 9 Temple

Introduction to Ezra

Title

Even though Ezra’s name does not enter the account of Judah’s post-Exilic return to Jerusalem until 7:1, the book bears his name (“Jehovah helps”) as a title. This is because both Jewish and Christian tradition attribute authorship to this famous scribe-priest. New Testament writers do not quote the book of Ezra.

Author and Date

Ezra is most likely the author of both Ezra and Nehemiah, which might have originally been one book. Ezra 4:8—6:18 and 7:12–26 are written in Aramaic. Although Ezra never states his authorship, internal arguments favor him strongly. After his arrival in Jerusalem (ca. 458 B.C.), he changed from writing in the third person to writing in the first person. In the earlier section it is likely that he had used the third person because he was quoting his memoirs. Ezra is believed to possibly be the author of the books of the Chronicles. It would have been natural for the same author to continue the OT narrative by showing how God fulfilled His promise by returning His people to the Land after 70 years of captivity. There is also a strong priestly tone in Chronicles, and Ezra was a priestly descendant of Aaron (cf. 7:1–5). The concluding verses of 2 Chronicles (36:22, 23) are virtually identical to the beginning verses of Ezra (1:1–3a), affirming his authorship of both.

Ezra was a scribe who had access to the myriad of administrative documents found in Ezra and Nehemiah, especially those in the book of Ezra. Very few people would have been allowed access to the royal archives of the Persian Empire, but Ezra proved to be the exception (cf. Ezra 1:2-4; 4:9-22; 5:7-17; 6:3-12). His role as a scribe of the law is spelled out in 7:10: “For Ezra had prepared his heart to seek the Law of the LORD, and to do it, and to teach statutes and ordinances in Israel.” He was a strong and godly man who lived at the time of Nehemiah (cf. Neh. 8:1-9; 12:36). Tradition says he was founder of the Great Synagogue, where the complete OT canon was first formally recognized.

Ezra led the second return from Persia (ca. 458 B.C.), so the completed book was written sometime in the next several decades (ca. 457–444 B.C.).

Background and Setting

God had originally brought Israel out of the slave markets of Egypt in the Exodus (ca. 1445 B.C.). Hundreds of years later, before the events of Ezra, God told His people that if they chose to break their covenant with Him, He would again allow other nations to take them into slavery (Jer. 2:14–25). In spite of God’s repeated warnings from the mouths of His prophets, Israel and Judah chose to reject their LORD and to participate in the worship of foreign gods, in addition to committing the abominable practices which accompanied idolatry (cf. 2 Kin. 17:7–18; Jer. 2:7–13). True to His promise, God brought the Assyrians and Babylonians to issue His chastisement upon wayward Israel and Judah.

In 722 B.C. the Assyrians deported the 10 northern tribes and scattered them all over their empire (cf. 2 Kin. 17:24–41; Is. 7:8). Several centuries later, in 605–586 B.C., God used the Babylonians to sack and nearly depopulate Jerusalem. Because Judah persisted in her unfaithfulness to the covenant, God chastened His people with 70 years of captivity (Jer. 25:11), from which they returned to Jerusalem as reported by Ezra and Nehemiah. Cyrus, the Persian, overthrew Babylon in 539 B.C., and the book of Ezra begins with the decree of Cyrus one year later for the Jews to return to Jerusalem (ca. 538 B.C.), and it chronicles the reestablishment of Judah’s national calendar of feasts and sacrifices, including the rebuilding of the second temple (begun in 536 B.C. and completed in 516 B.C.).

As there had been 3 waves of deportation from Israel into Babylon (605 B.C., 597 B.C., and 586 B.C.), so there were actually 3 returns to Jerusalem over a 9-decade span. Zerubbabel first returned in 538 B.C. He was followed by Ezra, who led the second return in 458 B.C. Nehemiah did likewise 13 years later, in 445 B.C. Complete uncontested political autonomy, however, never returned. The prophets Haggai and Zechariah preached during Zerubbabel’s time, about 520 B.C. and following.

Historical and Theological Themes

The Jews’ return from the Babylonian captivity seemed like a second Exodus, sovereignly patterned in some ways after Israel’s first redemption from Egyptian bondage. The return trip from Babylon involved activities similar to those of the original Exodus: 1) the rebuilding of the temple and the city walls; 2) the reinstitution of the law, which made Zerubbabel, Ezra, and Nehemiah collectively seem like a second Moses; 3) the challenge of the local enemies; and 4) the temptation to intermarry with non-Jews, resulting in idolatry. Other parallels between the original Exodus and the return from Babylon must have seemed to the returnees like they were given a fresh start by God.

In his account of the return, Ezra drew upon a collection of Persian administrative documents to which he had access as a scribe. The presence of actual royal administrative documents carries a powerful message when accompanied by the resounding line “the hand of the LORD my God was upon him/me”(7:6, 28). The decrees, proclamations, letters, lists, genealogies, and memoranda, many of them written by the Persian administration, attest to the sovereign hand of God in Israel’s restoration. The primary message of the book is that God orchestrated the past grim situation (captivity) and would continue to work through a pagan king and his successors to give Judah hope for the future (return). God’s administration overrides that of any of the kings of this world, and thus the book of Ezra is a message of God’s continuing covenant grace to Israel.

Another prominent theme which surfaces in Ezra is opposition from the local Samaritan residents whose ancestors had been imported from Assyria (4:2; cf. John 4:4–42). For reasons of spiritual sabotage, Israel’s enemies requested to participate in rebuilding the temple (4:1, 2). After being shunned, the enemies hired counselors against the Jews (cf. 4:4, 5). But the LORD, through the preaching of Haggai and Zechariah, rekindled the spirit of the people and their leaders to build, with the words “…be strong…and work; for I am with you” (Hag. 2:4; cf. Ezra 4:24—5:2). The reconstruction resumed (ca. 520 B.C.) and the temple was soon finished, dedicated, and back in service to God (ca. 516 B.C.).

Interpretive Challenges

First, how do the post-Exilic historical books of 1 and 2 Chronicles, Ezra, Nehemiah, and Esther relate to the post-Exilic prophets Haggai, Zechariah, and Malachi? For the chronology of Ezra, Nehemiah, and Esther, see the notes on Ezra 6:22—7:1. The two books of Chronicles were written by Ezra as a reminder of the promised Davidic kingship, the Aaronic priesthood, and appropriate temple worship. Haggai and Zechariah prophesied in the period of Ezra 4–6 when temple construction was resumed. Malachi wrote during Nehemiah’s revisit to Persia (cf. Neh. 13:6).

Second, what purpose does the book serve? Ezra historically reports the first two of three post-Exilic returns to Jerusalem from the Babylonian captivity. The first return (chaps. 1–6) was under Zerubbabel (ca. 538 B.C.) and the second (chaps. 7–10) was led by Ezra himself (ca. 458 B.C.). Spiritually, Ezra reestablished the importance of the Aaronic priesthood by tracing his ancestry to Eleazar, Phinehas, and Zadok (cf. Ezra 7:1–5). He reported on the rebuilding of the second temple (chaps. 3–6). How he dealt with the gross sin of intermarriage with foreigners is presented in chaps. 9, 10. Most importantly, he reports how the sovereign hand of God moved kings and overcame varied opposition to reestablish Israel as Abraham’s seed, nationally and individually, in the land promised to Abraham, David, and Jeremiah.

Third, the temple was built during the reign of Cyrus. Mention of Ahasuerus (4:6) and Artaxerxes (4:7-23) might lead one to conclude that the temple could also have been built during their reigns. Such a conclusion, however, violates history. Ezra was not writing about the construction accomplishments of Ahasuerus or Artaxerxes, but rather he continued to chronicle their oppositions after the temple was built, which continued even to Ezra’s day. It is apparent, then, that Ezra 4:1-5 and 4:24-5:2 deal with rebuilding the temple under Zerubbabel, while 4:6-23 is a parenthesis recounting the history of opposition in the times of Ezra and Nehemiah.

Fourth, the interpreter must decide where Esther fits in to the time of Ezra. A careful examination indicates it took place between the events of chaps. 6 and 7. See notes on Esther.

Fifth, how does divorce in Ezra 10 correlate with the fact that God hates divorce (Mal. 2:16)? Ezra does not establish the norm, but rather deals with a special case in history. It seems to have been decided (Ezra 10:3) on the principle that the lesser wrong (divorce) would be preferable to the greater wrong of the Jewish race being polluted by intermarriage, so that the nation and the messianic line of David would not be ended by being mingled with Gentiles. To solve the problem this way magnifies the mercy of God in that the only other solution would have been to kill all of those involved (husband, wives, and children) by stoning, as was done during the first Exodus at Shittim (Num. 25:1-9).

Outline

I. The First Return under Zerubbabel (1:1-6:22)

A. Cyrus’ Decree to Return (1:1-4)

B. Treasures to Rebuild the Temple (1:5-11)

C. Those Who Returned (2:1-70)

D. Construction of the Second Temple (3:1-6:22)

1. Building begins (3:1–13)

2. Opposition surfaces (4:1–5)

3. Excursus on future opposition (4:6–23)

4. Construction renewed (4:24—5:2)

5. Opposition renewed (5:3—6:12)

6. Temple completed and dedicated (6:13–22)

II. The Second Return under Ezra (7:1-10:44)

A. Ezra Arrives (7:1-8:36)

B. Ezra Leads Revival (9:1-10:44)

The Book of

EZRA

Ezra 1

End of The Babylonian Captivity

(2 Chr. 36:22, 23)

1Now in the first year of Cyrus king of Persia, that the word of the LORD aby the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, bso that he made a proclamation throughout all his kingdom, and also put it in writing, saying,

2Thus says Cyrus king of Persia: All the kingdoms of the earth the LORD God of heaven has given me. And He has ccommanded me to build Him a 1house at Jerusalem which is in Judah.

3Who is among you of all His people? May his God be with him, and let him go up to Jerusalem which is in Judah, and build the house of the LORD God of Israel d(He is God), which is in Jerusalem.

4And whoever is left in any place where he dwells, let the men of his place help him with silver and gold, with goods and livestock, besides the freewill offerings for the house of God which is in Jerusalem.

5Then the heads of the fathers’ houses of Judah and Benjamin, and the priests and the Levites, with all whose spirits eGod 2had moved, arose to go up and build the house of the LORD which is in Jerusalem.

6And all those who were around them 3encouraged them with articles of silver and gold, with goods and livestock, and with precious things, besides all that was fwillingly offered. Post-Exilic Returns to Jerusalem

7gKing Cyrus also brought out the articles of the house of the LORD, hwhich Nebuchadnezzar had taken from Jerusalem and put in the 4temple of his gods;

8and Cyrus king of Persia brought them out by the hand of Mithredath the treasurer, and counted them out to iSheshbazzar the prince of Judah.

9This is the number of them: thirty gold platters, one thousand silver platters, twenty-nine knives,

10thirty gold basins, four hundred and ten silver basins of a similar kind, and one thousand other articles.

11All the articles of gold and silver were five thousand four hundred. All these Sheshbazzar took with the captives who were brought from Babylon to Jerusalem.

Ezra 2

The Captives Who Returned to Jerusalem

(Neh. 7:6–73)

1Now athese are the people of the province who came back from the captivity, of those who had been carried away, bwhom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his own city.

2Those who came with Zerubbabel were Jeshua, Nehemiah, 1Seraiah, 2Reelaiah, Mordecai, Bilshan, 3Mispar, Bigvai, 4Rehum, and Baanah. The number of the men of the people of Israel:

3the people of Parosh, two thousand one hundred and seventy-two;

4the people of Shephatiah, three hundred and seventy-two;

5the people of Arah, cseven hundred and seventy-five;

6the people of dPahath-Moab, of the people of Jeshua and Joab, two thousand eight hundred and twelve;

7the people of Elam, one thousand two hundred and fifty-four;

8the people of Zattu, nine hundred and forty-five;

9the people of Zaccai, seven hundred and sixty;

10the people of 5Bani, six hundred and forty-two;

11the people of Bebai, six hundred and twenty-three;

12the people of Azgad, one thousand two hundred and twenty-two;

13the people of Adonikam, six hundred and sixty-six;

14the people of Bigvai, two thousand and fifty-six;

15the people of Adin, four hundred and fifty-four;

16the people of Ater of Hezekiah, ninety-eight;

17the people of Bezai, three hundred and twenty-three;

18the people of 6Jorah, one hundred and twelve;

19the people of Hashum, two hundred and twenty-three;

20the people of 7Gibbar, ninety-five;

21the people of Bethlehem, one hundred and twenty-three;

22the men of Netophah, fifty-six;

23the men of Anathoth, one hundred and twenty-eight;

24the people of 8Azmaveth, forty-two;

25the people of 9Kirjath Arim, Chephirah, and Beeroth, seven hundred and forty-three;

26the people of Ramah and Geba, six hundred and twenty-one;

27the men of Michmas, one hundred and twenty-two;

28the men of Bethel and Ai, two hundred and twenty-three;

29the people of Nebo, fifty-two;

30the people of Magbish, one hundred and fifty-six;

31the people of the other eElam, one thousand two hundred and fifty-four;

32the people of Harim, three hundred and twenty;

33the people of Lod, Hadid, and Ono, seven hundred and twenty-five;

34the people of Jericho, three hundred and forty-five;

35the people of Senaah, three thousand six hundred and thirty.

36The priests: the sons of fJedaiah, of the house of Jeshua, nine hundred and seventy-three;

37the sons of gImmer, one thousand and fifty-two;

38the sons of hPashhur, one thousand two hundred and forty-seven;

39the sons of iHarim, one thousand and seventeen.

40The Levites: the sons of Jeshua and Kadmiel, of the sons of 10Hodaviah, seventy-four.

41The singers: the sons of Asaph, one hundred and twenty-eight.

42The sons of the gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, and the sons of Shobai, one hundred and thirty-nine in all.

43jThe Nethinim: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth,

44the sons of Keros, the sons of 11Siaha, the sons of Padon,

45the sons of Lebanah, the sons of Hagabah, the sons of Akkub,

46the sons of Hagab, the sons of Shalmai, the sons of Hanan,

47the sons of Giddel, the sons of Gahar, the sons of Reaiah,

48the sons of Rezin, the sons of Nekoda, the sons of Gazzam,

49the sons of Uzza, the sons of Paseah, the sons of Besai,

50the sons of Asnah, the sons of Meunim, the sons of 12Nephusim,

51the sons of Bakbuk, the sons of Hakupha, the sons of Harhur,

52the sons of 13Bazluth, the sons of Mehida, the sons of Harsha,

53the sons of Barkos, the sons of Sisera, the sons of Tamah,

54the sons of Neziah, and the sons of Hatipha. Routes of the Jews’ Returns

55The sons of kSolomon’s servants: the sons of Sotai, the sons of lSophereth, the sons of 14Peruda,

56the sons of Jaala, the sons of Darkon, the sons of Giddel,

57the sons of Shephatiah, the sons of Hattil, the sons of Pochereth of Zebaim, and the sons of 15Ami.

58All the mNethinim and the children of nSolomon’s servants were three hundred and ninety-two.

59And these were the ones who came up from Tel Melah, Tel Harsha, Cherub, 16Addan, and Immer; but they could not 17identify their father’s house or their 18genealogy, whether they were of Israel:

60the sons of Delaiah, the sons of Tobiah, and the sons of Nekoda, six hundred and fifty-two;

61and of the sons of the priests: the sons of oHabaiah, the sons of 19Koz, and the sons of pBarzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called by their name.

62These sought their listing among those who were registered by genealogy, but they were not found; qtherefore they were excluded from the priesthood as defiled.

63And the 20governor said to them that they rshould not eat of the most holy things till a priest could consult with the sUrim and Thummim.

64tThe whole assembly together was forty-two thousand three hundred and sixty,

65besides their male and female servants, of whom there were seven thousand three hundred and thirty-seven; and they had two hundred men and women singers.

66Their horses were seven hundred and thirty-six, their mules two hundred and forty-five,

67their camels four hundred and thirty-five, and their donkeys six thousand seven hundred and twenty.

68uSome of the heads of the fathers’ houses, when they came to the house of the LORD which is in Jerusalem, offered freely for the house of God, to erect it in its place:

69According to their ability, they gave to the vtreasury for the work sixty-one thousand gold drachmas, five thousand minas of silver, and one hundred priestly garments.

70wSo the priests and the Levites, some of the people, the singers, the gatekeepers, and the Nethinim, dwelt in their cities, and all Israel in their cities.

Ezra 3

Worship Restored at Jerusalem

1And when the aseventh month had come, and the children of Israel were in the cities, the people gathered together as one man to Jerusalem.

2Then 1Jeshua the son of bJozadak2 and his brethren the priests, cand Zerubbabel the son of dShealtiel and his brethren, arose and built the altar of the God of Israel, to offer burnt offerings on it, as it is ewritten in the Law of Moses the man of God.

3Though fear had come upon them because of the people of those countries, they set the altar on its 3bases; and they offered fburnt offerings on it to the LORD, both the morning and evening burnt offerings.

4gThey also kept the Feast of Tabernacles, has it is written, and ioffered the daily burnt offerings in the number required by ordinance for each day.

5Afterwards they offered the jregular burnt offering, and those for New Moons and for all the appointed feasts of the LORD that were consecrated, and those of everyone who willingly offered a freewill offering to the LORD.

6From the first day of the seventh month they began to offer burnt offerings to the LORD, although the foundation of the temple of the LORD had not been laid.

7They also gave money to the masons and the carpenters, and kfood, drink, and oil to the people of Sidon and Tyre to bring cedar logs from Lebanon to the sea, to lJoppa, maccording to the permission which they had from Cyrus king of Persia.

Restoration of the Temple Begins

8Now in the second month of the second year of their coming to the house of God at Jerusalem, nZerubbabel the son of Shealtiel, Jeshua the son of 4Jozadak, and the rest of their brethren the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began work oand appointed the Levites from twenty years old and above to oversee the work of the house of the LORD.

9Then Jeshua with his sons and brothers, Kadmiel with his sons, and the sons of 5Judah, arose as one to oversee those working on the house of God: the sons of Henadad with their sons and their brethren the Levites.

10When the builders laid the foundation of the temple of the LORD, pthe6 priests stood in their apparel with trumpets, and the Levites, the sons of Asaph, with cymbals, to praise the LORD, according to the qordinance7 of David king of Israel.

11rAnd they sang responsively, praising and giving thanks to the LORD:

s“For He is good,

t For His mercy endures forever toward Israel.”

Then all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid.

12But many of the priests and Levites and uheads of the fathers’ houses, old men who had seen the first temple, wept with a loud voice when the foundation of this temple was laid before their eyes. Yet many shouted aloud for joy,

13so that the people could not discern the noise of the shout of joy from the noise of the weeping of the people, for the people shouted with a loud shout, and the sound was heard afar off.

Ezra 4

Resistance to Rebuilding the Temple

1Now when athe 1adversaries of Judah and Benjamin heard that the descendants of the captivity were building the temple of the LORD God of Israel,

2they came to Zerubbabel and the heads of the fathers’ houses, and said to them, “Let us build with you, for we seek your God as you do; and we have sacrificed to Him bsince the days of Esarhaddon king of Assyria, who brought us here.”

3But Zerubbabel and Jeshua and the rest of the heads of the fathers’ houses of Israel said to them, c“You may do nothing with us to build a 2house for our God; but we alone will build to the LORD God of Israel, as dKing Cyrus the king of Persia has commanded us.”

4Then ethe people of the land tried to discourage the people of Judah. They troubled them in building,

5and hired counselors against them to frustrate their purpose all the days of Cyrus king of Persia, even until the reign of fDarius king of Persia.

Rebuilding of Jerusalem Opposed

6In the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem.

7In the days of gArtaxerxes also, 3Bishlam, Mithredath, Tabel, and the rest of their companions wrote to Artaxerxes king of Persia; and the letter was written in hAramaic script, and translated into the Aramaic language.

84Rehum the commander and Shimshai the scribe wrote a letter against Jerusalem to King Artaxerxes in this fashion:

95From Rehum the commander, Shimshai the scribe, and the rest of their companions—representatives of ithe Dinaites, the Apharsathchites, the Tarpelites, the people of Persia and Erech and Babylon and 6Shushan, the Dehavites, the Elamites,

10jand the rest of the nations whom the great and noble Osnapper took captive and settled in the cities of Samaria and the remainder beyond 7the River—kand8 so forth.

11(This is a copy of the letter that they sent him)

To King Artaxerxes from your servants, the men of the region beyond the River, 9and so forth:

12Let it be known to the king that the Jews who came up from you have come to us at Jerusalem, and are building the lrebellious and evil city, and are finishing its mwalls and repairing the foundations.

13Let it now be known to the king that, if this city is built and the walls completed, they will not pay ntax, tribute, or custom, and the king’s treasury will be diminished.

14Now because we receive support from the palace, it was not proper for us to see the king’s dishonor; therefore we have sent and informed the king,

15that search may be made in the book of the records of your fathers. And you will find in the book of the records and know that this city is a rebellious city, harmful to kings and provinces, and that they have incited sedition within the city in former times, for which cause this city was destroyed.

16We inform the king that if this city is rebuilt and its walls are completed, the result will be that you will have no dominion beyond the River.

17The king sent an answer:

To Rehum the commander, to Shimshai the scribe, to the rest of their companions who dwell in Samaria, and to the remainder beyond the River:

Peace, 10and so forth.

18The letter which you sent to us has been clearly read before me.

19And 11I gave the command, and a search has been made, and it was found that this city in former times has revolted against kings, and rebellion and sedition have been fostered in it.

20There have also been mighty kings over Jerusalem, who have oruled over all the region pbeyond the River; and tax, tribute, and custom were paid to them.

21Now 12give the command to make these men cease, that this city may not be built until the command is given by me.

22Take heed now that you do not fail to do this. Why should damage increase to the hurt of the kings?

23Now when the copy of King Artaxerxes’ letter was read before Rehum, Shimshai the scribe, and their companions, they went up in haste to Jerusalem against the Jews, and by force of arms made them cease.

24Thus the work of the house of God which is at Jerusalem ceased, and it was discontinued until the second year of the reign of Darius king of Persia.

Ezra 5

Restoration of the Temple Resumed

(Hab. 1:1; Zech. 1:1)

1Then the prophet aHaggai and bZechariah the son of Iddo, prophets, prophesied to the Jews who were in Judah and Jerusalem, in the name of the God of Israel, who was over them.

2So cZerubbabel the son of Shealtiel and Jeshua the son of 1Jozadak rose up and began to build the house of God which is in Jerusalem; and dthe prophets of God were with them, helping them.

3At the same time eTattenai the governor of the region beyond 2the River and Shethar-Boznai and their companions came to them and spoke thus to them: f“Who has commanded you to build this 3temple and finish this wall?”

4gThen, accordingly, we told them the names of the men who were constructing this building.

5But hthe eye of their God was upon the elders of the Jews, so that they could not make them cease till a report could go to Darius. Then a iwritten answer was returned concerning this matter.

6This is a copy of the letter that Tattenai sent:

The governor of the region beyond the River, and Shethar-Boznai, jand his companions, the Persians who were in the region beyond the River, to Darius the king.

7(They sent a letter to him, in which was written thus)

To Darius the king:

All peace.

8Let it be known to the king that we went into the province of Judea, to the 4temple of the great God, which is being built with 5heavy stones, and timber is being laid in the walls; and this work goes on diligently and prospers in their hands.

9Then we asked those elders, and spoke thus to them: k“Who commanded you to build this temple and to finish these walls?”

10We also asked them their names to inform you, that we might write the names of the men who were chief among them.

11And thus they returned us an answer, saying: “We are the servants of the God of heaven and earth, and we are rebuilding the 6temple that was built many years ago, which a great king of Israel built land completed.

12“But mbecause our fathers provoked the God of heaven to wrath, He gave them into the hand of nNebuchadnezzar king of Babylon, the Chaldean, who destroyed this temple and ocarried the people away to Babylon.

13“However, in the first year of pCyrus king of Babylon, King Cyrus issued a decree to build this 7house of God.

14“Also, qthe gold and silver articles of the house of God, which Nebuchadnezzar had taken from the temple that was in Jerusalem and carried into the temple of Babylon—those King Cyrus took from the temple of Babylon, and they were given to rone named Sheshbazzar, whom he had made governor.

15“And he said to him, ‘Take these articles; go, carry them to the temple site that is in Jerusalem, and let the house of God be rebuilt on its former site.’

16“Then the same Sheshbazzar came and slaid the foundation of the house of God which is in Jerusalem; but from that time even until now it has been under construction, and tit is not finished.”

17Now therefore, if it seems good to the king, ulet a search be made in the king’s treasure house, which is there in Babylon, whether it is so that a decree was issued by King Cyrus to build this house of God at Jerusalem, and let the king send us his pleasure concerning this matter.

Ezra 6

The Decree of Darius

1Then King Darius issued a decree, aand a search was made in the 1archives, where the treasures were stored in Babylon. The Persian Empire

2And at 2Achmetha, in the palace that is in the province of bMedia, a scroll was found, and in it a record was written thus:

3In the first year of King Cyrus, King Cyrus issued a cdecree concerning the house of God at Jerusalem: “Let the house be rebuilt, the place where they offered sacrifices; and let the foundations of it be firmly laid, its height sixty cubits and its width sixty cubits,

4dwith three rows of heavy stones and one row of new timber. Let the eexpenses be paid from the king’s treasury.

5Also let fthe gold and silver articles of the house of God, which Nebuchadnezzar took from the temple which is in Jerusalem and brought to Babylon, be restored and taken back to the temple which is in Jerusalem, each to its place; and deposit them in the house of God”—

6gNow therefore, Tattenai, governor of the region beyond the River, and Shethar-Boznai, and your companions the Persians who are beyond the River, keep yourselves far from there.

7Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God on its site.

8Moreover I issue a decree as to what you shall do for the elders of these Jews, for the building of this 3house of God: Let the cost be paid at the king’s expense from taxes on the region beyond the River; this is to be given immediately to these men, so that they are not hindered.

9And whatever they need—young bulls, rams, and lambs for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the request of the priests who are in Jerusalem—let it be given them day by day without fail,

10hthat they may offer sacrifices of sweet aroma to the God of heaven, and pray for the life of the king and his sons.

11Also I issue a decree that whoever alters this edict, let a timber be pulled from his house and erected, and let him be hanged on it; iand let his house be made a refuse heap because of this.

12And may the God who causes His jname to dwell there destroy any king or people who put their hand to alter it, or to destroy this 4house of God which is in Jerusalem. I Darius issue a decree; let it be done diligently.

The Temple Completed and Dedicated

13Then Tattenai, governor of the region beyond the River, Shethar-Boznai, and their companions diligently did according to what King Darius had sent.

14kSo the elders of the Jews built, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they built and finished it, according to the commandment of the God of Israel, and according to the 5command of lCyrus, mDarius, and nArtaxerxes king of Persia.

15Now the temple was finished on the third day of the month of Adar, which was in the sixth year of the reign of King Darius.

16Then the children of Israel, the priests and the Levites and the rest of the descendants of the captivity, celebrated othe dedication of this 6house of God with joy.

17And they poffered sacrifices at the dedication of this house of God, one hundred bulls, two hundred rams, four hundred lambs, and as a sin offering for all Israel twelve male goats, according to the number of the tribes of Israel.

18They assigned the priests to their qdivisions and the Levites to their rdivisions, over the service of God in Jerusalem, sas it is written in the Book of Moses.

The Passover Celebrated

(cf. Deut. 16:1–8)

197And the descendants of the captivity kept the Passover ton the fourteenth day of the first month.

20For the priests and the Levites had upurified themselves; all of them were ritually clean. And they vslaughtered the Passover lambs for all the descendants of the captivity, for their brethren the priests, and for themselves.

21Then the children of Israel who had returned from the captivity ate together with all who had separated themselves from the wfilth8 of the nations of the land in order to seek the LORD God of Israel.

22And they kept the xFeast of Unleavened Bread seven days with joy; for the LORD made them joyful, and yturned the heart zof the king of Assyria toward them, to strengthen their hands in the work of the house of God, the God of Israel.

Ezra 7

The Arrival of Ezra

1Now after these things, in the reign of aArtaxerxes king of Persia, Ezra the bson of Seraiah, cthe son of Azariah, the son of dHilkiah,

2the son of Shallum, the son of Zadok, the son of Ahitub,

3the son of Amariah, the son of Azariah, the son of Meraioth,

4the son of Zerahiah, the son of Uzzi, the son of Bukki,

5the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—

6this Ezra came up from Babylon; and he was ea skilled scribe in the Law of Moses, which the LORD God of Israel had given. The king granted him all his request, faccording to the hand of the LORD his God upon him.

7gSome of the children of Israel, the priests, hthe Levites, the singers, the gatekeepers, and ithe Nethinim came up to Jerusalem in the seventh year of King Artaxerxes.

8And Ezra came to Jerusalem in the fifth month, which was in the seventh year of the king.

9On the first day of the first month he began his journey from Babylon, and on the first day of the fifth month he came to Jerusalem, jaccording to the good hand of his God upon him.

10For Ezra had prepared his heart to kseek1 the Law of the LORD, and to do it, and to lteach statutes and ordinances in Israel.

The Letter of Artaxerxes to Ezra

11This is a copy of the letter that King Artaxerxes gave Ezra the priest, the scribe, expert in the words of the commandments of the LORD, and of His statutes to Israel:

122Artaxerxes, mking of kings,

To Ezra the priest, a scribe of the Law of the God of heaven:

Perfect peace, nand3 so forth.

13I issue a decree that all those of the people of Israel and the priests and Levites in my realm, who volunteer to go up to Jerusalem, may go with you.

14And whereas you are being sent 4by the king and his oseven counselors to inquire concerning Judah and Jerusalem, with regard to the Law of your God which is in your hand;

15and whereas you are to carry the silver and gold which the king and his counselors have freely offered to the God of Israel, pwhose dwelling is in Jerusalem;

16qand whereas all the silver and gold that you may find in all the province of Babylon, along with the freewill offering of the people and the priests, are to be rfreely offered for the 5house of their God in Jerusalem—

17now therefore, be careful to buy with this money bulls, rams, and lambs, with their sgrain offerings and their drink offerings, and toffer them on the altar of the house of your God in Jerusalem.

18And whatever seems good to you and your brethren to do with the rest of the silver and the gold, do it according to the will of your God.

19Also the articles that are given to you for the service of the house of your God, deliver in full before the God of Jerusalem.

20And whatever more may be needed for the house of your God, which you may have occasion to provide, pay for it from the king’s treasury.

21And I, even I, Artaxerxes the king, issue a decree to all the treasurers who are in the region beyond the River, that whatever Ezra the priest, the scribe of the Law of the God of heaven, may require of you, let it be done diligently,

22up to one hundred talents of silver, one hundred kors of wheat, one hundred baths of wine, one hundred baths of oil, and salt without prescribed limit.

23Whatever 6is commanded by the God of heaven, let it diligently be done for the 7house of the God of heaven. For why should there be wrath against the realm of the king and his sons?

24Also we inform you that it shall not be lawful to impose tax, tribute, or custom on any of the priests, Levites, singers, gatekeepers, Nethinim, or servants of this house of God.

25And you, Ezra, according to your God-given wisdom, uset magistrates and judges who may judge all the people who are in the region beyond the River, all such as know the laws of your God; and vteach those who do not know them.

26Whoever will not observe the law of your God and the law of the king, let judgment be executed speedily on him, whether it be death, or 8banishment, or confiscation of goods, or imprisonment.

27wBlessed9 be the LORD God of our fathers, xwho has put such a thing as this in the king’s heart, to beautify the house of the LORD which is in Jerusalem,

28and yhas extended mercy to me before the king and his counselors, and before all the king’s mighty princes.

So I was encouraged, as zthe hand of the LORD my God was upon me; and I gathered leading men of Israel to go up with me.

Ezra 8

Heads of Families Who Returned with Ezra

1These are the heads of their fathers’ houses, and this is the genealogy of those who went up with me from Babylon, in the reign of King Artaxerxes:

2of the sons of Phinehas, Gershom; of the sons of Ithamar, Daniel; of the sons of David, aHattush;

3of the sons of Shecaniah, of the sons of bParosh, Zechariah; and registered with him were one hundred and fifty males;

4of the sons of cPahath-Moab, Eliehoenai the son of Zerahiah, and with him two hundred males;

5of 1the sons of Shechaniah, Ben-Jahaziel, and with him three hundred males;

6of the sons of Adin, Ebed the son of Jonathan, and with him fifty males;

7of the sons of Elam, Jeshaiah the son of Athaliah, and with him seventy males;

8of the sons of Shephatiah, Zebadiah the son of Michael, and with him eighty males;

9of the sons of Joab, Obadiah the son of Jehiel, and with him two hundred and eighteen males;

10of 2the sons of Shelomith, Ben-Josiphiah, and with him one hundred and sixty males;

11of the sons of dBebai, Zechariah the son of Bebai, and with him twenty-eight males;

12of the sons of Azgad, Johanan 3the son of Hakkatan, and with him one hundred and ten males;

13of the last sons of Adonikam, whose names are these—Eliphelet, Jeiel, and Shemaiah—and with them sixty males;

14also of the sons of Bigvai, Uthai and 4Zabbud, and with them seventy males.

Servants for the Temple

15Now I gathered them by the river that flows to Ahava, and we camped there three days. And I looked among the people and the priests, and found none of the esons of Levi there.

16Then I sent for Eliezer, Ariel, Shemaiah, Elnathan, Jarib, Elnathan, Nathan, Zechariah, and fMeshullam, leaders; also for Joiarib and Elnathan, men of understanding.

17And I gave them a command for Iddo the chief man at the place Casiphia, and 5I told them what they should say to 6Iddo and his brethren the Nethinim at the place Casiphia—that they should bring us servants for the house of our God.

18Then, by the good hand of our God upon us, they gbrought us a man of understanding, of the sons of Mahli the son of Levi, the son of Israel, namely Sherebiah, with his sons and brothers, eighteen men;

19and hHashabiah, and with him Jeshaiah of the sons of Merari, his brothers and their sons, twenty men;

20ialso of the Nethinim, whom David and the leaders had appointed for the service of the Levites, two hundred and twenty Nethinim. All of them were designated by name.

Fasting and Prayer for Protection

21Then I jproclaimed a fast there at the river of Ahava, that we might khumble ourselves before our God, to seek from Him the lright way for us and our little ones and all our possessions.

22For mI was ashamed to request of the king an escort of soldiers and horsemen to help us against the enemy on the road, because we had spoken to the king, saying, n“The hand of our God is upon all those for ogood who seek Him, but His power and His wrath are pagainst all those who qforsake Him.”

23So we fasted and entreated our God for this, and He ranswered our prayer.

Gifts for the Temple

24And I separated twelve of the leaders of the priests—Sherebiah, Hashabiah, and ten of their brethren with them—

25and weighed out to them sthe silver, the gold, and the articles, the offering for the house of our God which the king and his counselors and his princes, and all Israel who were present, had offered.

26I weighed into their hand six hundred and fifty talents of silver, silver articles weighing one hundred talents, one hundred talents of gold,

27twenty gold basins worth a thousand drachmas, and two vessels of fine polished bronze, precious as gold.

28And I said to them, “You are tholy7 to the LORD; the articles are uholy also; and the silver and the gold are a freewill offering to the LORD God of your fathers.

29“Watch and keep them until you weigh them before the leaders of the priests and the Levites and vheads of the fathers’ houses of Israel in Jerusalem, in the chambers of the house of the LORD.”

30So the priests and the Levites received the silver and the gold and the articles by weight, to bring them to Jerusalem to the house of our God.

The Return to Jerusalem

31Then we departed from the river of Ahava on the twelfth day of the first month, to go to Jerusalem. And wthe hand of our God was upon us, and He delivered us from the hand of the enemy and from ambush along the road.

32So we xcame to Jerusalem, and stayed there three days.

33Now on the fourth day the silver and the gold and the articles were yweighed in the house of our God by the hand of Meremoth the son of Uriah the priest, and with him was Eleazar the son of Phinehas; with them were the Levites, zJozabad the son of Jeshua and Noadiah the son of Binnui,

34with the number and weight of everything. All the weight was written down at that time.

35The children of those who had been acarried away captive, who had come from the captivity, boffered burnt offerings to the God of Israel: twelve bulls for all Israel, ninety-six rams, seventy-seven lambs, and twelve male goats as a sin offering. All this was a burnt offering to the LORD.

36And they delivered the king’s corders to the king’s satraps and the governors in the region beyond 8the River. So they gave support to the people and the 9house of God.

Ezra 9

Intermarriage with Pagans

1When these things were done, the leaders came to me, saying, “The people of Israel and the priests and the Levites have not aseparated themselves from the peoples of the lands, bwith respect to the abominations of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

2“For they have ctaken some of their daughters as wives for themselves and their sons, so that the dholy seed is emixed with the peoples of those lands. Indeed, the hand of the leaders and rulers has been foremost in this 1trespass.”

3So when I heard this thing, fI tore my garment and my robe, and plucked out some of the hair of my head and beard, and sat down gastonished.

4Then everyone who htrembled at the words of the God of Israel assembled to me, because of the transgression of those who had been carried away captive, and I sat astonished until the ievening sacrifice.

5At the evening sacrifice I arose from my fasting; and having torn my garment and my robe, I fell on my knees and jspread out my hands to the LORD my God.

6And I said: “O my God, I am too kashamed and humiliated to lift up my face to You, my God; for lour iniquities have risen higher than our heads, and our guilt has mgrown up to the heavens.

7“Since the days of our fathers to this day nwe have been very guilty, and for our iniquities owe, our kings, and our priests have been delivered into the hand of the kings of the lands, to the psword, to captivity, to plunder, and to qhumiliation,2 as it is this day.

8“And now for a little while grace has been shown from the LORD our God, to leave us a remnant to escape, and to give us a peg in His holy place, that our God may renlighten our eyes and give us a measure of revival in our bondage.

9s“For we were slaves. tYet our God did not forsake us in our bondage; but uHe extended mercy to us in the sight of the kings of Persia, to revive us, to repair the house of our God, to rebuild its ruins, and to give us va wall in Judah and Jerusalem.

10“And now, O our God, what shall we say after this? For we have forsaken Your commandments,

11“which You commanded by Your servants the prophets, saying, ‘The land which you are entering to possess is an unclean land, with the wuncleanness of the peoples of the lands, with their abominations which have filled it from one end to another with their impurity.

12‘Now therefore, xdo not give your daughters as wives for their sons, nor take their daughters to your sons; and ynever seek their peace or prosperity, that you may be strong and eat the good of the land, and zleave it as an inheritance to your children forever.’

13“And after all that has come upon us for our evil deeds and for our great guilt, since You our God ahave punished us less than our iniquities deserve, and have given us such deliverance as this,

14“should we bagain break Your commandments, and cjoin in marriage with the people committing these abominations? Would You not be dangry with us until You had 3consumed us, so that there would be no remnant or survivor?

15“O LORD God of Israel, eYou are righteous, for we are left as a remnant, as it is this day. fHere we are before You, gin our guilt, though no one can stand before You because of this!”

Ezra 10

Confession of Improper Marriages

1Now awhile Ezra was praying, and while he was confessing, weeping, and bowing down bbefore the house of God, a very large assembly of men, women, and children gathered to him from Israel; for the people wept very cbitterly.

2And Shechaniah the son of Jehiel, one of the sons of Elam, spoke up and said to Ezra, “We have dtrespassed1 against our God, and have taken pagan wives from the peoples of the land; yet now there is hope in Israel in spite of this.

3“Now therefore, let us make ea covenant with our God to put away all these wives and those who have been born to them, according to the advice of my master and of those who ftremble at gthe commandment of our God; and let it be done according to the hlaw.

4“Arise, for this matter is your responsibility. We also are with you. iBe of good courage, and do it.”

5Then Ezra arose, and made the leaders of the priests, the Levites, and all Israel jswear an oath that they would do according to this word. So they swore an oath.

6Then Ezra rose up from before the house of God, and went into the chamber of Jehohanan the son of Eliashib; and when he came there, he kate no bread and drank no water, for he mourned because of the guilt of those from the captivity.

7And they issued a proclamation throughout Judah and Jerusalem to all the descendants of the captivity, that they must gather at Jerusalem,

8and that whoever would not come within three days, according to the instructions of the leaders and elders, all his property would be confiscated, and he himself would be separated from the assembly of those from the captivity.

9So all the men of Judah and Benjamin gathered at Jerusalem within three days. It was the ninth month, on the twentieth of the month; and lall the people sat in the open square of the house of God, trembling because of this matter and because of heavy rain.

10Then Ezra the priest stood up and said to them, “You have 2transgressed and 3have taken pagan wives, adding to the guilt of Israel.

11“Now therefore, mmake confession to the LORD God of your fathers, and do His will; nseparate yourselves from the peoples of the land, and from the pagan wives.”

12Then all the assembly answered and said with a loud voice, “Yes! As you have said, so we must do.

13“But there are many people; it is the season for heavy rain, and we are not able to stand outside. Nor is this the work of one or two days, for there are many of us who have transgressed in this matter.

14“Please, let the leaders of our entire assembly stand; and let all those in our cities who have taken pagan wives come at appointed times, together with the elders and judges of their cities, until othe fierce wrath of our God is turned away from us in this matter.”

15Only Jonathan the son of Asahel and Jahaziah the son of Tikvah opposed this, and pMeshullam and Shabbethai the Levite gave them support.

16Then the descendants of the captivity did so. And Ezra the priest, with certain qheads of the fathers’ households, were set apart by the fathers’ households, each of them by name; and they sat down on the first day of the tenth month to examine the matter.

17By the first day of the first month they finished questioning all the men who had taken pagan wives.

Pagan Wives Put Away

18And among the sons of the priests who had taken pagan wives the following were found of the sons of rJeshua the son of 4Jozadak, and his brothers: Maaseiah, Eliezer, Jarib, and Gedaliah.

19And they sgave their promise that they would put away their wives; and being tguilty, they presented a ram of the flock as their utrespass offering.

20Also of the sons of Immer: Hanani and Zebadiah;

21of the sons of Harim: Maaseiah, Elijah, Shemaiah, Jehiel, and Uzziah;

22of the sons of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad, and Elasah.

23Also of the Levites: Jozabad, Shimei, Kelaiah (the same is Kelita), Pethahiah, Judah, and Eliezer.

24Also of the singers: Eliashib; and of the gatekeepers: Shallum, Telem, and Uri.

25And others of Israel: of the vsons of Parosh: Ramiah, Jeziah, Malchiah, Mijamin, Eleazar, Malchijah, and Benaiah;

26of the sons of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth, and Eliah;

27of the sons of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza;

28of the wsons of Bebai: Jehohanan, Hananiah, Zabbai, and Athlai;

29of the sons of Bani: Meshullam, Malluch, Adaiah, Jashub, Sheal, and 5Ramoth;

30of the xsons of Pahath-Moab: Adna, Chelal, Benaiah, Maaseiah, Mattaniah, Bezalel, Binnui, and Manasseh;

31of the sons of Harim: Eliezer, Ishijah, Malchijah, Shemaiah, Shimeon,

32Benjamin, Malluch, and Shemariah;

33of the sons of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei;

34of the sons of Bani: Maadai, Amram, Uel,

35Benaiah, Bedeiah, 6Cheluh,

36Vaniah, Meremoth, Eliashib,

37Mattaniah, Mattenai, 7Jaasai,

38Bani, Binnui, Shimei,

39Shelemiah, Nathan, Adaiah,

40Machnadebai, Shashai, Sharai,

41Azarel, Shelemiah, Shemariah,

42Shallum, Amariah, and Joseph;

43of the sons of Nebo: Jeiel, Mattithiah, Zabad, Zebina, 8Jaddai, Joel, and Benaiah.

44All these had taken pagan wives, and some of them had wives by whom they had children.

Ezra Commentaries

Ezra 1

1:1–3a These verses are almost identical to 2 Chr. 36:22, 23. The pre-Exilic history of 1 and 2 Chronicles gave the post-Exilic returnees direction regarding the Davidic kingship, the Aaronic priesthood, and temple worship. This book continues the story.

1:1 first year. Ca. 538 B.C. Cyrus king of Persia. Ca. 550–530 B.C. The LORD had prophesied through Isaiah, who said of Cyrus, “He is My shepherd,…saying to Jerusalem, ‘You shall be built,’ and to the temple,’Your foundation shall be laid’” (Is. 44:28). The historian Josephus records an account of the day when Daniel read Isaiah’s proph-ecy to Cyrus, and in response he was moved to declare the proclamation of 1:2–4 (538 B.C.). by the mouth of Jeremiah. Jeremiah had prophesied the return of the exiles after a 70-year captivity in Babylon (Jer. 25:11; 29:10–14; cf. Dan. 9:2). This was no isolated event, but rather an outworking of the covenant promises made to Abraham in Gen. 12:1–3. the LORD stirred up. A strong expression of the fact that God sovereignly works in the lives of kings to effect His purposes (Prov. 21:1; Dan. 2:21; 4:17). made a proclamation. This was the most common form of spoken, public communication, usually from the central administration. The king would dispatch a herald, perhaps with a written document, into the city. In order to address the people, he would either go to the city gate, where people often congregated for social discourse, or gather the people together in a square, occasionally by the blowing of a horn. The herald would then make the proclamation to the people. A document called the Cyrus Cylinder, recovered in reasonably good condition by archeologists, commissions people from many lands to return to their cities to rebuild the temples to their gods, apparently as some sort of general policy of Cyrus. Whether or not this document was an extension of the proclamation made to the exiles in this passage must remain a matter of speculation (cf. 6:2–5). put it in writing. Proclamations were oral statements, usually made by a herald, which were often written down for recordkeeping.

1:2–4 It is possible that Daniel played a part in the Jews’ receiving such favorable treatment (cf. Dan. 6:25–28). According to the Jewish historian Josephus, he was Cyrus’ prime minister who shared Isaiah’s prophecies with Cyrus (Is. 44:28; 46:1–4). The existence of such documents, written over a century before Cyrus was born, led him to acknowledge that all his power came from the God of Israel and prompted him to fulfill the prophecy.

1:2 LORD God of heaven. The God of Israel was recognized as the utmost divine authority (cf. 5:12; 6:9, 10; 7:12, 21, 23), who sovereignly dispenses authority to human monarchs. a house. This refers to the second temple, which would be built after the return to the Land by Zerubbabel.

1:5 whose spirits God had moved. The primary underlying message of Ezra and Nehemiah is that the sovereign hand of God is at work in perfect keeping with His plan at His appointed times. The 70 years of captivity were complete, so God stirred up not only the spirit of Cyrus to make the decree, but His own people to go and build up Jerusalem and the temple (cf. 1:1).

1:6 all those who were around them. A basic similarity to the Exodus is seen throughout Ezra and Nehemiah. One can hear faint echoes of the Egyptians supplying treasures in order to provide splendor for the tabernacle (cf. Ex. 11:2; 12:35, 36). Here other nations around Israel are called to contribute. They were assisted by some of their captive countrymen, who had been born in Babylon and chose to remain, and perhaps by some Babylonians and Assyrians who were favorably disposed to Cyrus and/or the Jews.

Ezra 1:6

Post-Exilic Returns to Jerusalem

Sequence: First

Date: 538 B.C.

Scripture: Ezra 1-6

Jewish Leader: Zerubbabel, Joshua

Persian Ruler: Cyrus

Sequence: Second

Date: 458 B.C.

Scripture: Ezra 7-10

Jewish Leader: Ezra

Persian Ruler: Artaxerxes

Sequence: Third

Date: 445 B.C.

Scripture: Nehemiah 1-13

Jewish Leader: Nehemiah

Persian Ruler: Artaxerxes

1:7 the articles of the house of the LORD. Cf. Ezra 6:5. These were the vessels which Nebuchadnezzar removed when he sacked the temple (ca. 605–586 B.C.; 2 Kin. 24:13; 25:14, 15; Dan. 1:2). God had preserved them (2 Chr. 36:7) with the Babylonians (cf. Dan. 5:1–4) for the return as prophesied by Jeremiah (Jer. 27:22).

1:8 Sheshbazzar the prince of Judah. Cf. 1:11; 5:14, 16. Nothing is said about this man biblically except in Ezra. Most likely, he was a political appointee of Cyrus to oversee Judah. He is not to be confused with Zerubbabel, who was the leader recognized by the Jews (cf. 2:2; 3:2, 8; 4:2, 3; 5:2) and by God (cf. Hag. 1–2; Zech. 4). While Zerubbabel did not serve as king, he was in the Davidic line of Messiah (cf. Hag. 2:23; Matt. 1:12).

1:9–11 The 2,499 articles counted in vv. 9, 10 are only representative of the total of 5,400 mentioned in v. 11.

1:11 captives. Those whom Nebuchadnezzar had taken into Babylonian captivity from Jerusalem, whose return probably occurred early in the reign of Cyrus (ca. 538/537 B.C.). Babylon to Jerusalem. A journey taking 3–5 months (cf. Ezra 7:8, 9).

Ezra 2

2:1–70 This list is given almost identically in Neh. 7:6–73 (see notes there).

2:1 the province. This refers to Judah, reduced from an illustrious, independent, and powerful kingdom to an obscure, servile province of the Persian Empire. The returning Jews were still considered subjects of Cyrus living in a Persian province.

2:2 Zerubbabel. This man was the rightful leader of Judah in that he was of the lineage of David through Jehoiachin (cf. 1 Chr. 3:17). He did not serve as king (cf. the curse on Jehoiachin’s line, Jer. 22:24–30), but was still in the messianic line because the curse was bypassed (cf. Matt. 1:12; Luke 3:27). The curse of the messianic line for Christ was bypassed in Luke’s genealogy by tracing the lineage through David’s son Nathan. His name means “offspring of Babylon,” indicating his place of birth. He, rather than Cyrus’ political appointee Sheshbazzar (cf. 1:11), led Judah according to God’s will. Jeshua. The High-Priest of the first return whose name means “Jehovah saves.” He is called Joshua in Hag. 1:1 and Zech. 3:1. His father Jozadak (Ezra 3:2) had been exiled (cf. 1 Chr. 6:15). He came from the lineage of Levi, Aaron, Eleazar, and Phinehas; thus he was legitimately in the line of the High-Priest (cf. Num. 25:10–13). Nehemiah…Mordecai. These are not the same men in Nehemiah or Esther.

2:3–20 Various Jewish families are listed.

2:21–35 These were people from various Judean cities.

2:36–42 Priests and Levites. See Neh. 12:1–9 for additional details.

2:43–54 Nethinim. These were temple servants, descendants of the Gibeonites who performed servile duties at the temple.

Ezra 2:54

Routes of the Jews’ Returns

2:55–58 Here are descendants of Solomon’s servants.

2:59–62 Those whose genealogical information could not be verified.

2:63 Urim and Thummim. See note on Ex. 28:30. These objects, kept in the breastplate of the High-Priest, were used to determine God’s will.

2:64, 65 This gross amount is 12,000 more than the particular numbers given in the catalogue, when added together. Reckoning up the smaller numbers, we will find they amount to 29,818 in this chapter, and to 31,089 in the parallel chapter of Nehemiah. Ezra also mentions 494 persons omitted by Nehemiah, and Nehemiah mentions 1,765 not noticed by Ezra. If, therefore, Ezra’s surplus is added to the sum in Nehemiah, and Nehemiah’s surplus to the number in Ezra, they will both become 31,583. Subtracting this from 42,360, there is a deficiency of 10,777. These are omitted, because they did not belong to Judah and Benjamin, or to the priests, but to the other tribes. The servants and singers, male and female, are reckoned separately (v. 65), so that putting all these items together, the number of all who went with Zerubbabel amounted to 50,000 with 8,000 beasts of burden.

2:69 drachmas…minas. “Drachma” probably refers to a Persian coin, the daric, named after Darius I. This would have amounted to approximately 1,100 lbs. of gold. A mina weighed about 1.2 lbs., so this would represent 3 tons of silver (cf. 1 Chr. 29:7).

2:70 Nethinim. See note on vv. 43–54.

Ezra 3

3:1–13 The worship and regular calendar resumed. The altar was probably rebuilt in 537 B.C.

3:1 After their arrival, they were occupied with their own dwellings in and around Jerusalem. After that work was done, they turned to building the altar of burnt offering in time for the feasts, resolved to celebrate as if the temple had been completed. The month (ca. Sept.–Oct. 537 B.C.) of the Feasts of Trumpets, Atonement, and Tabernacles (cf. v. 4) was the seventh month. Such an assembly had not convened for 70 years. They obeyed according to Lev. 23:24–44. Over 90 years later, Nehemiah and Ezra would lead a similar celebration (cf. Neh. 8:13–18).

3:2 Jeshua…and Zerubbabel. The recognized spiritual and civil leaders, respectively. See notes on 2:2. as it is written in the Law of Moses. The burnt offerings were in accord with Lev. 1:3–17.

3:3 the people of those countries. The settlers who had come to occupy the Land during the 70 years of Israel’s absence were deportees brought in from other countries by the Assyrians and the Babylonians. These inhabitants saw the Jews as a threat and quickly wanted to undermine their allegiance to God (cf. 4:1, 2). set the altar. This was all that was needed to reestablish temple worship (cf. v. 6). They reset it on its old foundation (“bases”), so it occupied its sacred site. burnt offerings. These were the most common offerings for sin (cf. v. 2).

3:4 number required by ordinance. According to Num. 29:12–38.

3:7 masons…carpenters…cedar logs. The process of rebuilding the temple sounds similar to the original construction under Solomon (1 Kin. 5, 6; 1 Chr. 22; 2 Chr. 2). Sidon and Tyre…Joppa. The materials were shipped from the Phoenician ports of Sidon and Tyre S to Joppa, the main seaport, about 35 mi. from Jerusalem. permission which they had from Cyrus. Cf. 1:2–4.

3:8 second month…second year. Ca. Apr./May 536 B.C. This officially ended the 70 year captivity that began in 605 B.C.

3:11 they sang responsively. Their song of praise is similar to Ps. 136:1.

3:12 the first temple. The temple built by Solomon (cf. 1 Kin. 5–7). wept with a loud voice. The first temple had been destroyed 50 years earlier. The old men, who would have been about 60 years or older, knew that this second temple did not begin to match the splendor of Solomon’s temple nor did the presence of God reside within it (cf. Hag. 2:1–4; Zech. 4:9, 10). The nation was small and weak, the temple smaller and less beautiful by far. There were no riches as in David and Solomon’s days. The ark was gone. But most disappointing was the absence of God’s Shekinah glory. Thus the weeping. shouted…for joy. For those who did not have a point of comparison, this was a great moment. Possibly Ps. 126 was written and sung for this occasion.

Ezra 4

4:1 the adversaries. Cf. 5:3–17. These were Israel’s enemies in the region, who resisted their reestablishment.

4:2 we have sacrificed to Him. This false claim represented the syncretistic worship of the Samaritans, whose ancestry came from intermarriage with foreign immigrants in Samaria after 722 B.C. (cf. v. 10). In the British Museum is a large cylinder and inscribed on it are the annals of Esarhaddon, an Assyrian king (ca. 681–669 B.C.), who deported a large population of Israelites from Palestine. A consequent settlement of Babylonian colonists took their place and intermarried with remaining Jewish women and their descendants. The result was the mongrel race called Samaritans. They had developed a superstitious form of worshiping God (cf. 2 Kin. 17:26–34).

4:3 we alone. Idolatry had been the chief cause for Judah’s deportation to Babylon, and they wanted to avoid it altogether. While they still had their spiritual problems (Ezra 9, 10), they rejected any form of mixed religion, particularly this offer of cooperation which had sabotage as its goal (cf. vv. 4, 5). King Cyrus…commanded us. Cf. Ezra 1:2–4 (ca. 538 B.C.). This note gave authority to their refusal.

4:5 frustrate. This caused a 16-year delay (ca. 536–520 B.C.). As a result, the people took more interest in their personal affairs than spiritual matters (cf. Hag. 1:2–6). Darius. Darius ruled Persia ca. 521–486 B.C.

4:6–23 This section represents later opposition which Ezra chose to put here as a parenthetical continuation of the theme “opposition to resettling and rebuilding Judah” (see Introduction: Interpretative Challenges). He first referred to the opposition from Israel’s enemies under King Ahasuerus (a regal title) or Xerxes (ca. 486–464 B.C.), who ruled at the time of Esther (4:6). Ezra 4:7–23 then recounts opposition in Nehemiah’s day under Artaxerxes I (ca. 464–423 B.C.) expressed in a detailed letter of accusation against the Jews (vv. 7–16). It was successful in stopping the work, as the king’s reply indicates (vv. 17–23). Most likely, this opposition is that also spoken of in Neh. 1:3. All this was the ongoing occurrence of severe animosity between the Israelites and Samaritans, which was later aggravated when the Samaritans built a rival temple on Mt. Gerizim (cf. John 4:9). The opposition to Zerubbabel picks up again at 4:24—5:2 during the reign of Darius I, who actually reigned before either Ahasuerus or Artaxerxes.

4:6 they wrote an accusation. The word translated “accusation” means “a complaint.” Satan, meaning “legal adversary” or “opponent,” is a related term.

4:7, 8 letter…letter. Two different words are used here. The first is an official document as opposed to a simple letter. The second is the generic term for letter. The context verifies the choices of two different terms, since two different letters are indicated.

4:8—6:18 Since this section contains predominantly correspondence, it is written in Aramaic (also 7:12–26) rather than Hebrew, generally reflecting the diplomatic language of the day (cf. 2 Kin 18:26; Is. 36:11).

4:10 Osnapper. Most likely another name for the Assyrian king Ashurbanipal, ca. 669–633 B.C. settled…cities of Samaria. The race of Samaritans resulted from the intermarriage of these immigrants with the poor people who were not taken captive to Nineveh (see note on v. 2 and 2 Kin. 17:24–41).

4:11 Artaxerxes. See note on vv. 6–23. beyond the River. West of the Euphrates River.

4:12 Jews. This name was generally used after the Captivity because the exiles who returned were mainly of Judah. Most of the people of the 10 northern tribes were dispersed and the largest number of returnees came from the two southern tribes.

4:13, 14 This accusation is full of hypocrisy. They did not relish paying taxes either, but they did hate the Jews.

4:15 the book of the records. An administrative document called a “memorandum” kept on file in the royal archives. city was destroyed. A reference to Jerusalem’s destruction by the Babylonian king Nebuchadnezzar (ca. 586 B.C.).

4:19 And I gave the command. The line might better be translated “I established a decree.” In other words, this was no simple routine order given to one person, but rather a major edict to a large group of people.

4:21 Now give the command. No small order for one or two workers, but rather the efforts of 50,000 were called to a halt. The king was commissioning a decree of great significance. The original language calls for the difference. This decree would not lose its authority until the king established a new decree.

4:23 letter. Another official document, as opposed to a generic letter, came from Artaxerxes, transfer of authority to the regional leaders to establish the decree. Without the king’s official administrative correspondence, the decree could not be established.

4:24 ceased…discontinued. For 16 years, from 536 B.C. to 520 B.C., work on rebuilding was halted.

Ezra 5

5:1 Haggai and Zechariah. The book of Haggai is styled as a “royal administrative correspondence” (cf. Hag. 1:13) sent from the Sovereign King of the Universe through the “messenger of the LORD,” Haggai (Hag. 1:13). Part of its message is addressed specifically to Zerubbabel, the political leader, and Joshua, the religious leader, telling them to “take courage and work” on the temple because God was with them (Hag. 2:4). These two prophets gave severe reproaches and threats if the people did not return to the building and promised national prosperity if they did. Not long after the exiles heard this message, the temple work began afresh after a 16-year hiatus. See notes on Haggai and Zechariah.

5:2 prophets of God. These would be in addition to Haggai and Zechariah.

5:3 Tattenai. Most likely a Persian official. Who has commanded you. In other words, “Who issued you a royal decree to build?” Cf. Ezra 5:9.

5:5 But the eye of their God was upon the elders. God’s hand of protection which led this endeavor allowed the work to continue while official communication was going on with Darius, the Persian king (see note on 4:5).

5:8 heavy stones, and timber. This technique of using beams and stone blocks was a well known form of wall construction. The reason for mentioning it here was it seemed to be a preparation for conflict, or battle. Including this piece of information served as a threat to the Persian official who wanted no such conflict.

5:11 they returned us an answer. They sent back a report (official document for the archives). a great king of Israel. Solomon built the first temple (ca. 966–960; 1 Kin. 5–7).

5:12 gave them into the hand of Nebuchadnezzar. The expression is used commonly in royal administrative correspondence when a more powerful administrator, such as a king, relinquishes some of his authority to an underling and yet keeps the lower administrative official completely under his command. The point here is that God, as king of the universe, satisfied His wrath by relinquishing the authority for this administrative action to Nebuchadnezzar. The greatest king the ancient Near East has ever known was merely a petty official in the administration of the sovereign LORD.

5:13 Cyrus…decree. Cf. Ezra 1:2–4.

5:14, 16 Sheshbazzar…laid the foundation. This seems to contradict the statement in Ezra 3:8–10 that Zerubbabel, Jeshua, and the Jewish workmen laid the foundation, but it actually does not, since Sheshbazzar was the political appointee of the Persian king over the Jews and thus is given official credit for work actually done by them. See note on 1:8.

Ezra 6

6:1 King Darius issued a decree. Rather than a public edict, this was a simple order issued to a small group of officials.

Ezra 6:1

The Persian Empire

6:1, 2 Babylon…Achmetha. Achmetha is another name for the Persian capital of Ecbatana, 300 mi. NE of Babylon in the foothills, where Cyrus and others had their summer homes.

6:2 a record was written. A particular kind of document called a memorandum (Ezra 4:15; Mal. 3:16). Administrative officials often kept these documents of administrative decisions made, or issues remaining to be settled, to retain the details of administrative action for future reference.

6:3 first year. Ca. 538 B.C. (cf. 1:2–4). sixty cubits…sixty cubits. These dimensions exceed those of Solomon’s temple (cf. 1 Kin. 6:2).

6:5 Nebuchadnezzar took. See note on 1:7.

6:6, 7 God so favored the Jews (cf. 5:5) that, through Darius, He forbade the officials from interfering with the building project.

6:8–10 Not only could the officials not hinder the building, but they also had to help finance it by giving the Jews some of their portion of taxes collected for the Persian king. The Jews could draw from the provincial treasury.

6:10 pray for the life of the king and his sons. This was essentially the same self-serving motive that prompted Cyrus to decree that all captured peoples should return to their countries, rebuild the temples that Nebuchadnezzar and others had destroyed, and placate the offended deities. He wanted all the gods on his side, including Israel’s God.

6:11 pulled…erected…hanged…made a refuse heap. Typical punishment for a serious infraction (cf. Rev. 22:18, 19). This was specifically directed at the hostile Samaritans.

6:14 prospered. Cf. Hag. 1:7–11. the commandment of the God of Israel…the command of Cyrus. This is not the normal term for commandment, but it is the same word translated “decree” or “administrative order” throughout the book. The message here is powerful. It was the decree from God, the Sovereign of the universe, which gave administrative authority to rebuild the temple. The decrees (same word) of 3 of the greatest monarchs in the history of the ancient Near East were only a secondary issue. God rules the universe and He raises up kings, then pulls them from their thrones when they have served His administration. Artaxerxes. Although he did not contribute to the project under Zerubbabel, he did under Ezra (cf. 7:11–26).

6:15 Adar…sixth year. The 12th month (Feb./Mar.) in 516 B.C.

6:18 divisions. Cf. 1 Chr. 24, where the priestly divisions are delineated. Although David arranged the priests and Levites in order according to families, it was Moses who assigned their rights, privileges, and duties (see notes on Num. 3, 4). the Book of Moses. I.e., the Pentateuch.

6:19 Passover. Cf. Lev. 23:4–8. Other notable Passovers include Hezekiah’s (2 Chr. 30:1–22) and Josiah’s (2 Chr. 35:1–19). first month. Mar./Apr.

6:21 the filth of the nations. These were proselytes to Judaism, who had confessed their spiritual uncleanness before the Lord, been circumcised, and renounced idolatry to keep the Passover (v. 22).

6:22 turned the heart of the king of Assyria toward them. By turning the heart of the king in their favor in allowing them to complete the rebuilding, God encouraged His people. They understood the verse, “The king’s heart is in the hand of the LORD” (Prov. 21:1) better through this ordeal. The title “King of Assyria” was held by every king who succeeded the great Neo-Assyrian Empire regardless of what country they may have come from.

6:22—7:1 The book of Esther fits in this 59-year gap between the completion of the temple (ca. 516 B.C.) under Zerubbabel (Ezra 1–6) and the second return (ca. 458 B.C.) under Ezra (Ezra 7–10). Ezra 4:6 provides a glimpse into this period also.

Ezra 7

7:1—10:44 This section covers the return of the second group to Judah, led by Ezra (ca. 458 B.C.).

7:1 Artaxerxes. King of Persia from 464–423 B.C. Ezra. See Introduction: Author and Date. the son of. Ezra traced his lineage back through such notable High-Priests as Zadok (1 Kin. 2:35), Phinehas (Num. 25:10–13), and Eleazar (Num. 3:4).

7:6 a skilled scribe. Ezra’s role as a scribe was critical to reinstate the nation since the leaders had to go back to the law and interpret it. This was no small task because many aspects of life had changed in the intervening 1,000 years since the law was first given. Tradition says Ezra had the law memorized and could write it from recall. the hand of the LORD his God upon him. This refrain occurs throughout the books of Ezra and Nehemiah. Its resounding presence assures the reader that it was not by the shrewd leadership skills of a few men that Judah, with its temple and walls, was rebuilt in the midst of a powerful Medo-Persian Empire. Rather it was the sovereign hand of the wise and powerful King of the universe that allowed this to happen.

7:7 Nethinim. See note on 2:43–54. seventh year. Ca. 458 B.C.

7:8, 9 The 4-month journey from Babylon to Jerusalem, covering almost 1,000 mi., started in Mar./Apr. and ended in Jul./Aug.

7:10 seek…do…teach. The pattern of Ezra’s preparation is exemplary. He studied before he attempted to live a life of obedience, and he studied and practiced the law in his own life before he opened his mouth to teach that law. But the success of Ezra’s leadership did not come from his strength alone, but most significantly because “the good hand of his God was upon him” (7:9).

7:11 copy of the letter. The original was usually kept for a record. The letter was addressed to Ezra because the decree recorded therein was the critical administrative document. Decrees were commonly embedded in letters. The letter in essence authorized the document into Ezra’s hands so that he could carry it and read it to its intended audience.

7:12–26 This is a remarkable decree that evidences God’s sovereign rule over earthly kings and His intent to keep the Abrahamic, Davidic, and New Covenants with Israel. This section is in Aramaic, as was 4:8—6:18.

7:12 king of kings. Though it was true that Artaxerxes ruled over other kings, Jesus Christ is the ultimate King of Kings (cf. Rev. 19:16), who alone can genuinely make that claim since He will rule over all kings in His coming kingdom (cf. Rev. 11:15).

7:14 seven counselors. This number was according to the Persian tradition (cf. Esth. 1:14).

7:17 now therefore. The royal decree protocol recorded in the opening words of 7:13–16 leads up to the section introduced by these words.

7:22 one hundred talents. Approaching 4 tons in weight. one hundred kors. Approximately 750 bushels. one hundred baths. Six hundred gallons.

7:25 And you, Ezra. The letter in which the decree was embedded was written to Ezra. The king turned to him in a demonstration of administrative trust and granted him permission to appoint magistrates and judges for the region. The effect of this decision would be to offer a measure of local autonomy to the Jews.

Ezra 8

8:1–14 from Babylon. The list that follows no doubt includes those who lived in the surrounding areas. The total number of males in this section is 1,496 plus the men named, so with the addition of the women and children the number easily approaches 7-8,000. Just as these had not gone with the first group of returnees, so many Jews remained in Babylon after this group had departed. During the 70 years, many of the exiles had settled into a comfortable lifestyle. No small conflict arose between those who returned and those who stayed in Babylon.

8:15 river…Ahava. An unknown location where a canal/river flowed into the Euphrates. This was in Babylon and chosen for the place where the returning Jews would render vows for several days in preparation to leave. none…of Levi. There were no Levites who chose to return so Ezra pursued such needed men by sending a command to Iddo, who was chief of the Nethinim. Iddo’s influence brought 38 Levites and 220 Nethinim (vv. 16–20).

8:17 Nethinim. See note on 2:43–54.

8:21–23 I proclaimed a fast. They would soon begin the long journey. Such travel was dangerous, for the roads were frequented by thieves who robbed for survival. Even messengers traveled with caravans to ensure their safety. Ezra and the people did not want to confuse the king regarding their trust in God’s protection so they entreated Him for safety with a prayerful fast. God honored their prayer of faith with His protection.

8:26 six hundred and fifty talents. Over 25 tons. one hundred talents. Almost 4 tons.

8:27 a thousand drachmas. About 20 lbs. See note on 2:69.

8:31 Ahava. See note on v. 15. first month. See note on 7:8, 9. The 12-day delay occurred because of a 3-day delay searching for more Levites (8:15) and the fast which sought God’s protection (8:21).

8:36 they delivered the king’s orders. The plural “orders” may account for a change of terminology. This would include the decrees plus other orders in the official correspondence Artaxerxes gave to Ezra to deliver, to support the Jews and their building of the temple.

Ezra 9

9:1 When these things were done. This refers to the implementation of the different trusts and duties committed to him. priests…Levites. As was the case before the Assyrian and Babylonian deportations, the spiritual leadership defaulted along with the people (cf. Is. 24:2; Jer. 5:30, 31; 6:13–15; Hos. 3:4; Mal. 2:1–9; 2 Tim. 4:2–4). abominations. The reason for this exclusiveness was to keep the people pure. In the first settlement, Israel was warned not to make covenants with the nations, which would result in intermarriages and inevitably the worship of foreign gods (Ex. 34:10–17; Deut. 7:1–5). To a great extent, the continual violation of this precipitated the 70-year exile from which they had just returned. Ezra found out it had happened again and called for immediate repentance. Nehemiah (Neh. 13:23–27) and Malachi (Mal. 2:14–16) later encountered the same sin. It is unthinkable that the Jews would so quickly go down the same disastrous path of idolatry. Neither wrath from God in the exile to Babylon, nor grace from God in the return was enough to keep them from defecting again. Canaanites…Amorites. See notes on Joshua 3:10.

9:2 holy seed. The seed of Abraham that God had set apart (cf. Gen. 13:15, 16; 17:4–14). It was not to be mixed with other nations; and if so, it violated God’s covenant (cf. Deut. 7:2, 3). This marriage with Gentile women would bring idolatry into the next generation for certain, so Ezra reacted strongly.

9:3 tore…plucked…sat. An outward expression of a grieving, disturbed spirit over sin (cf. 2 Chr. 34:27) characterized Ezra as he saw the people returning to their old ways which would bring judgment again.

9:4 trembled at the words. In contrast to those who participated in the intermarriage, there were those who saw it as an abomination. They greatly feared the LORD’s judgment on them again (cf. Is. 66:2, 5) and sat with Ezra until the gathering of the people for the evening sacrifice, when there was surely public prayer and confession as Ezra fasted, lamented, and prayed (v. 5) in an effort to lead the leaders and people to repent.

9:5–15 Ezra’s priestly prayer of intercession and confession is like Daniel’s (Dan. 9:1–20) and Nehemiah’s (Neh. 1:4–11), in that he used plural pronouns that identified himself with the people’s sin, even though he did not participate in it. The use of “we,” “our” and “us” demonstrates Ezra’s understanding that the sin of the few is sufficient to contaminate the many.

9:8 a peg in His holy place. A figure of speech that indicated permanence and prominence.

9:8, 9 grace…mercy. God had been true to His character and His covenant (cf. Lam. 3:22–23) in restoring Israel, Jerusalem, and the temple.

9:9 a wall. As a people scattered all over the Fertile Crescent, the Jews were vulnerable to the nations. Together in Judah, with God as protector, they were safe. The wall does not exclude the walls of Jerusalem yet to be built, but it speaks more broadly of God’s provision for protection.

9:10–12 Your commandments. This is not a quotation of any single text of Scripture, but rather a summation of God’s commands on the subject (cf. Ex. 34:15–17; Deut. 7:1–6).

9:13, 14 Cf. a similar situation in the first Exodus, when the Israelites engaged in idolatry and immorality led by Aaron, who was then confronted by Moses (Ex. 32:1–35).

9:14 no remnant. Ezra feared that this sin would provoke the ultimate judgment of God and the abrogation of God’s unconditional covenants. While God would judge sin, the coming of Messiah and Paul’s insights on God’s continued faithfulness in His promise to the Jews (Rom. 9–11) assures that God’s calling of Israel as a beloved people and nation is irrevocable (Rom. 11:25–29).

9:15 no one can stand before You. All were reckoned guilty and had no right to stand in God’s presence, yet they came penitently seeking the grace of forgiveness.

Ezra 10

10:1 praying…confessing, weeping, and bowing down. Ezra’s contrite spirit before the people was evident and they joined him. These extreme expressions of contrition demonstrated the seriousness of the sin and the genuineness of their repentance.

10:2 Shechaniah. This leader, not involved in the mixed marriages since his name does not appear in the list in vv. 18–44 (though his father and 5 paternal uncles do appear in v. 26), was bold and chose to obey God rather than please his relatives. hope in Israel in spite of this. This hope is centered in God’s covenant love and forgiveness of truly repentant sinners.

10:3 make a covenant. Shechaniah calls for the people and leaders to accomplish the specific action of divorcing the wives and children and acknowledges that Ezra has counseled a course of action consistent with Scripture (cf. 2 Chr. 29:10). those who tremble. Cf. Is. 66:2, 5. This refers to those who take the Word of God seriously, especially His judgment on their sin. according to the law. They wanted to get in line with God’s law as revealed in Deut. 7:2, 3.

10:4 your responsibility. Ezra is acknowledged as the chief spiritual leader with appropriate divine authority and human responsibility to take on the execution of this formidable task of dealing with divorces for so many (cf. vv. 18–44).

10:5 swear an oath. The oath in relation to the covenant specified in 10:3. Cf. Neh. 10:28–39 for the content of a later oath under similar conditions.

10:7 they issued a proclamation. A proclamation was delivered orally by a herald. It often had the force of law as did this one. Not participating in the assembly, as some might have been tempted to do, meant not just losing your property, but being ostracized from Israel.

10:8 three days. The message had to go out, and the people were required to respond within 72 hours. Since only the territories of Judah and Benjamin were involved, the greatest distance would have been no more than 40–50 mi.

10:9 all the men. Serious consequences highlighted the gravity of the situation, and thus everyone came. ninth month. Dec./Jan., the time of the heaviest rains and coldest weather, especially in Jerusalem, which is over 2,500 ft. in elevation.

10:11 confession…separate. Here are the two essential elements of repentance—agreeing with God and taking righteous action to separate from sin.

10:12–14 all…many people. This demonstrates how widespread this sin was among the people. With the heavy rain and the large number of people to be processed, the whole operation could go long, so the people made an administrative suggestion for dealing with the magnitude of the problem. For each unlawful marriage, a questioning or court session could be locally conducted. All of these details had to be treated with great care; thus, delegating the court process was a suggestion much like Jethro’s back in the wilderness (cf. Ex. 18).

10:15 opposed this. It is unclear whether these 4 opposed the delay in dealing with the situation or whether they opposed dealing with the sin at all. It was, however, a good plan and brought about a reasonably fast resolution.

10:16, 17 tenth month…first month. It took 3 months to rectify the situation in all cases, after which the people were prepared to celebrate Passover with a clear conscience.

10:18 the sons of Jeshua the son of Jozadak, and his brothers. At the head of the list of those who had intermarried were the descendants and other relatives of the High-Priest who first returned with Zerubbabel and led in the temple reconstruction. They set the example for all the people in giving the appropriate trespass offering (v. 19).

10:18–44 Given the fact that it took 3 months to resolve the situation, this list of 113 men could represent only those in leadership (cf. “many people,” 10:13). There were apparently more violators among the people. Even though the problem was dealt with directly, it would eventually reappear (cf. Neh. 9–10; 13).

10:44 An appropriate provision was doubtlessly made for the divorced wives and the children.

Ezra 1

1:1 a 2 Chr. 36:22, 23; Jer. 25:12; 29:10

1:1 b Ezra 5:13, 14; Is. 44:28—45:13

1:2 c Is. 44:28; 45:1, 13

1:2 1 Temple

1:3 d 1 Kin. 8:23; 18:39; Is. 37:16; Dan. 6:26

1:5 e (Phil. 2:13)

1:5 2 stirred up

1:6 f Ezra 2:68

1:6 3 Lit. strengthened their hands

1:7 g Ezra 5:14; 6:5; Dan. 1:2; 5:2, 3

1:7 h 2 Kin. 24:13; 2 Chr. 36:7, 18

1:7 4 Lit. house

1:8 i Ezra 5:14, 16

Ezra 2

2:1 a Neh. 7:6–73; Jer. 32:15; 50:5; Ezek. 14:22

2:1 b 2 Kin. 24:14–16; 25:11; 2 Chr. 36:20

2:2 1 Azariah, Neh. 7:7

2:2 2 Raamiah, Neh. 7:7

2:2 3 Mispereth, Neh. 7:7

2:2 4 Nehum, Neh. 7:7

2:5 c Neh. 7:10

2:6 d Neh. 7:11

2:10 5 Binnui, Neh. 7:15

2:18 6 Hariph, Neh. 7:24

2:20 7 Gibeon, Neh. 7:25

2:24 8 Beth Azmaveth, Neh. 7:28

2:25 9 Kirjath Jearim, Neh. 7:29

2:31 e Ezra 2:7

2:36 f 1 Chr. 24:7–18

2:37 g 1 Chr. 24:14

2:38 h 1 Chr. 9:12

2:39 i 1 Chr. 24:8

2:40 10 Judah, Ezra 3:9, or Hodevah, Neh. 7:43

2:43 j 1 Chr. 9:2; Ezra 7:7

2:44 11 Sia, Neh. 7:47

2:50 12 Nephishesim, Neh. 7:52

2:52 13 Bazlith, Neh. 7:54

2:55 k 1 Kin. 9:21

2:55 l Neh. 7:57–60

2:55 14 Perida, Neh. 7:57

2:57 15 Amon, Neh. 7:59

2:58 m Josh. 9:21, 27; 1 Chr. 9:2

2:58 n 1 Kin. 9:21

2:59 16 Or Addon, Neh. 7:61

2:59 17 Lit. tell

2:59 18 Lit. seed

2:61 o Neh. 7:63

2:61 p 2 Sam. 17:27; 1 Kin. 2:7

2:61 19 Or Hakkoz

2:62 q Num. 3:10

2:63 r Lev. 22:2, 10, 15, 16

2:63 s Ex. 28:30; Num. 27:21

2:63 20 Heb. Tirshatha

2:64 t Neh. 7:66; Is. 10:22

2:68 u Ezra 1:6; 3:5; Neh. 7:70

2:69 v 1 Chr. 26:20; Ezra 8:25–35

2:70 w Ezra 6:16, 17; Neh. 7:73

Ezra 3

3:1 a Neh. 7:73; 8:1, 2

3:2 b 1 Chr. 6:14, 15; Ezra 4:3; Neh. 12:1, 8; Hag. 1:1; 2:2

3:2 c Ezra 2:2; 4:2, 3; 5:2

3:2 d 1 Chr. 3:17

3:2 e Deut. 12:5, 6

3:2 1 Or Joshua

3:2 2 Jehozadak, 1 Chr. 6:14

3:3 f Num. 28:3

3:3 3 foundations

3:4 g Lev. 23:33–43; Neh. 8:14–18; Zech. 14:16

3:4 h Ex. 23:16

3:4 i Num. 29:12, 13

3:5 j Ex. 29:38; Num. 28:3, 11, 19, 26; Ezra 1:4; 2:68; 7:15, 16; 8:28

3:7 k 1 Kin. 5:6, 9; 2 Chr. 2:10; Acts 12:20

3:7 l 2 Chr. 2:16; Acts 9:36

3:7 m Ezra 1:2; 6:3

3:8 n Ezra 3:2; 4:3

3:8 o 1 Chr. 23:4, 24

3:8 4 Jehozadak, 1 Chr. 6:14

3:9 5 Hodaviah, Ezra 2:40

3:10 p 1 Chr. 16:5, 6

3:10 q 1 Chr. 6:31; 16:4; 25:1

3:10 6 So with LXX, Syr., Vg.; MT they stationed the priests

3:10 7 Lit. hands

3:11 r Ex. 15:21; 2 Chr. 7:3; Neh. 12:24

3:11 s 1 Chr. 16:34; Ps. 136:1

3:11 t 1 Chr. 16:41; Jer. 33:11

3:12 u Ezra 2:68

Ezra 4

4:1 a Ezra 4:7–9

4:1 1 enemies

4:2 b 2 Kin. 17:24; 19:37; Ezra 4:10

4:3 c Neh. 2:20

4:3 d Ezra 1:1–4

4:3 2 Temple

4:4 e Ezra 3:3

4:5 f Ezra 5:5; 6:1

4:7 g Ezra 7:1, 7, 21

4:7 h 2 Kin. 18:26

4:7 3 Or in peace

4:8 4 The original language of Ezra 4:8 through 6:18 is Aramaic.

4:9 i 2 Kin. 17:30, 31

4:9 5 Lit. Then

4:9 6 Or Susa

4:10 j 2 Kin. 17:24; Ezra 4:1

4:10 k Ezra 4:11, 17; 7:12

4:10 7 The Euphrates

4:10 8 Lit. and now

4:11 9 Lit. and now

4:12 l 2 Chr. 36:13

4:12 m Ezra 5:3, 9

4:13 n Ezra 4:20; 7:24

4:17 10 Lit. and now

4:19 11 Lit. by me a decree has been put forth

4:20 o 1 Kin. 4:21; 1 Chr. 18:3; Ps. 72:8

4:20 p Gen. 15:18; Josh. 1:4

4:21 12 put forth a decree

Ezra 5

5:1 a Hag. 1:1

5:1 b Zech. 1:1

5:2 c Ezra 3:2; Hag. 1:12

5:2 d Ezra 6:14; Hag. 2:4

5:2 1 Jehozadak, 1 Chr. 6:14

5:3 e Ezra 5:6; 6:6

5:3 f Ezra 1:3; 5:9

5:3 2 The Euphrates

5:3 3 Lit. house

5:4 g Ezra 5:10

5:5 h 2 Chr. 16:9; Ezra 7:6, 28; Ps. 33:18

5:5 i Ezra 6:6

5:6 j Ezra 4:7–10

5:8 4 Lit. house

5:8 5 Lit. stones of rolling, stones too heavy to be carried

5:9 k Ezra 5:3, 4

5:11 l 1 Kin. 6:1, 38

5:11 6 Lit. house

5:12 m 2 Chr. 34:25; 36:16, 17

5:12 n 2 Kin. 24:2; 25:8–11; 2 Chr. 36:17; Jer. 52:12–15

5:12 o Jer. 13:19

5:13 p Ezra 1:1

5:13 7 Temple

5:14 q Ezra 1:7, 8; 6:5; Dan. 5:2

5:14 r Hag. 1:14; 2:2, 21

5:16 s Ezra 3:8–10; Hag. 2:18

5:16 t Ezra 6:15

5:17 u Ezra 6:1, 2

Ezra 6

6:1 a Ezra 5:17

6:1 1 Lit. house of the scrolls

6:2 b 2 Kin. 17:6

6:2 2 Probably Ecbatana, the ancient capital of Media

6:3 c Ezra 1:1; 5:13

6:4 d 1 Kin. 6:36

6:4 e Ezra 3:7

6:5 f Ezra 1:7, 8; 5:14

6:6 g Ezra 5:3, 6

6:8 3 Temple

6:10 h Ezra 7:23; (Jer. 29:7; 1 Tim. 2:1, 2)

6:11 i Dan. 2:5; 3:29

6:12 j Deut. 12:5, 11; 1 Kin. 9:3

6:12 4 Temple

6:14 k Ezra 5:1, 2

6:14 l Ezra 1:1; 5:13; 6:3

6:14 m Ezra 4:24; 6:12

6:14 n Ezra 7:1, 11; Neh. 2:1

6:14 5 decree

6:16 o 1 Kin. 8:63; 2 Chr. 7:5

6:16 6 Temple

6:17 p Ezra 8:35

6:18 q 1 Chr. 24:1; 2 Chr. 35:5

6:18 r 1 Chr. 23:6

6:18 s Num. 3:6; 8:9

6:19 t Ex. 12:6

6:19 7 The Hebrew language resumes in Ezra 6:19 and continues through 7:11.

6:20 u 2 Chr. 29:34; 30:15

6:20 v 2 Chr. 35:11

6:21 w Ezra 9:11

6:21 8 uncleanness

6:22 x Ex. 12:15; 13:6, 7; 2 Chr. 30:21; 35:17

6:22 y Ezra 7:27; (Prov. 21:1)

6:22 z 2 Kin. 23:29; 2 Chr. 33:11; Ezra 1:1; 6:1

Ezra 7

7:1 a Neh. 2:1

7:1 b 1 Chr. 6:14

7:1 c Jer. 52:24

7:1 d 2 Chr. 35:8

7:6 e Ezra 7:11, 12, 21

7:6 f Ezra 7:9, 28; 8:22

7:7 g Ezra 8:1–14

7:7 h Ezra 8:15

7:7 i Ezra 2:43; 8:20

7:9 j Ezra 7:6; Neh. 2:8, 18

7:10 k Ps. 119:45

7:10 l Deut. 33:10; Ezra 7:6, 25; Neh. 8:1–8; (Mal. 2:7)

7:10 1 Study

7:12 m Ezek. 26:7; Dan. 2:37

7:12 n Ezra 4:10

7:12 2 The original language of Ezra 7:12–26 is Aramaic.

7:12 3 Lit. and now

7:14 o Esth. 1:14

7:14 4 from before

7:15 p 2 Chr. 6:2; Ezra 6:12; Ps. 135:21

7:16 q Ezra 8:25

7:16 r 1 Chr. 29:6, 9

7:16 5 Temple

7:17 s Num. 15:4–13

7:17 t Deut. 12:5–11

7:23 6 Lit. is from the decree

7:23 7 Temple

7:25 u Ex. 18:21, 22; Deut. 16:18

7:25 v 2 Chr. 17:7; Ezra 7:10; (Mal. 2:7; Col. 1:28)

7:26 8 Lit. rooting out

7:27 w 1 Chr. 29:10

7:27 x Ezra 6:22; (Prov. 21:1)

7:27 9 The Hebrew language resumes in Ezra 7:27.

7:28 y Ezra 9:9

7:28 z Ezra 5:5; 7:6, 9; 8:18

Ezra 8

8:2 a 1 Chr. 3:22; Ezra 2:68

8:3 b Ezra 2:3

8:4 c Ezra 10:30

8:5 1 So with MT, Vg.; LXX the sons of Zatho, Shechaniah

8:10 2 So with MT, Vg.; LXX the sons of Banni, Shelomith

8:11 d Ezra 10:28

8:12 3 Or the youngest son,

8:14 4 Or Zakkur

8:15 e Ezra 7:7; 8:2

8:16 f Ezra 10:15

8:17 5 Lit. I put words in their mouths to say

8:17 6 So with Vg.; MT to Iddo his brother; LXX to their brethren

8:18 g 2 Chr. 30:22; Neh. 8:7

8:19 h Neh. 12:24

8:20 i Ezra 2:43; 7:7

8:21 j 1 Sam. 7:6; 2 Chr. 20:3

8:21 k Lev. 16:29; 23:29; Is. 58:3, 5

8:21 l Ps. 5:8

8:22 m 1 Cor. 9:15

8:22 n Ezra 7:6, 9, 28

8:22 o (Ps. 33:18, 19; 34:15, 22; Rom. 8:28)

8:22 p (Ps. 34:16)

8:22 q (2 Chr. 15:2)

8:23 r (1 Chr. 5:20); 2 Chr. 33:13; Is. 19:22

8:25 s Ezra 7:15, 16

8:28 t Lev. 21:6–9; Deut. 33:8

8:28 u Lev. 22:2, 3; Num. 4:4, 15, 19, 20

8:28 7 consecrated

8:29 v Ezra 4:3

8:31 w Ezra 7:6, 9, 28

8:32 x Neh. 2:11

8:33 y Ezra 8:26, 30

8:33 z Neh. 11:16

8:35 a Ezra 2:1

8:35 b Ezra 6:17

8:36 c Ezra 7:21–24

8:36 8 The Euphrates

8:36 9 Temple

Ezra 9

9:1 a Ezra 6:21; Neh. 9:2

9:1 b Deut. 12:30, 31

9:2 c Ex. 34:16; (Deut. 7:3); Ezra 10:2; Neh. 13:23

9:2 d Ex. 22:31; (Deut. 7:6)

9:2 e (2 Cor. 6:14)

9:2 1 unfaithfulness

9:3 f Job 1:20

9:3 g Ps. 143:4

9:4 h Ezra 10:3; Is. 66:2

9:4 i Ex. 29:39

9:5 j Ex. 9:29

9:6 k Dan. 9:7, 8

9:6 l Ps. 38:4

9:6 m 2 Chr. 28:9; (Ezra 9:13, 15); Rev. 18:5

9:7 n 2 Chr. 36:14–17; Ps. 106:6; Dan. 9:5, 6

9:7 o Deut. 28:36; Neh. 9:30

9:7 p Deut. 32:25

9:7 q Dan. 9:7, 8

9:7 2 Lit. shame of faces

9:8 r Ps. 34:5

9:9 s Neh. 9:36; Esth. 7:4

9:9 t Neh. 9:17; Ps. 136:23

9:9 u Ezra 7:28

9:9 v Is. 5:2

9:11 w Ezra 6:21

9:12 x (Ex. 23:32; 34:15, 16; Deut. 7:3, 4); Ezra 9:2

9:12 y Deut. 23:6

9:12 z (Prov. 13:22; 20:7)

9:13 a (Ps. 103:10)

9:14 b (John 5:14; 2 Pet. 2:20)

9:14 c Neh. 13:23

9:14 d Deut. 9:8

9:14 3 destroyed

9:15 e Neh. 9:33; Dan. 9:14

9:15 f (Rom. 3:19)

9:15 g 1 Cor. 15:17

Ezra 10

10:1 a Dan. 9:4, 20

10:1 b 2 Chr. 20:9

10:1 c Neh. 8:1–9

10:2 d Ezra 10:10, 13, 14, 17, 18; Neh. 13:23–27

10:2 1 been unfaithful to

10:3 e 2 Chr. 34:31

10:3 f Ezra 9:4

10:3 g Deut. 7:2, 3

10:3 h Deut. 24:1, 2

10:4 i 1 Chr. 28:10

10:5 j Ezra 10:12, 19; Neh. 5:12; 13:25

10:6 k Deut. 9:18

10:9 l 1 Sam. 12:18; Ezra 9:4; 10:3

10:10 2 acted unfaithfully

10:10 3 Heb. have caused to dwell or have brought back

10:11 m (Lev. 26:40–42); Josh. 7:19; (Prov. 28:13)

10:11 n Ezra 10:3

10:14 o 2 Kin. 23:26; 2 Chr. 28:11–13; 29:10; 30:8

10:15 p Ezra 8:16; Neh. 3:4

10:16 q Ezra 4:3

10:18 r Ezra 5:2; Hag. 1:1, 12; 2:4; Zech. 3:1; 6:11

10:18 4 Jehozadak, 1 Chr. 6:14

10:19 s 2 Kin. 10:15

10:19 t Lev. 6:4, 6

10:19 u Lev. 5:6, 15

10:25 v Ezra 2:3; 8:3; Neh. 7:8

10:28 w Ezra 8:11

10:29 5 Or Jeremoth

10:30 x Ezra 8:4

10:35 6 Or Cheluhi or Cheluhu

10:37 7 Or Jaasu

10:43 8 Or Jaddu

Introduction to Nehemiah

Title

Nehemiah (“Jehovah comforts”) is a famous cupbearer, who never appears in Scripture outside of this book. As with the books of Ezra and Esther, named after his contemporaries (see Introductions to Ezra and Esther), the book recounts selected events of his leadership and was titled after him. Both the Greek Septuagint (LXX) and the Latin Vulgate named this book “Second Ezra.” Even though the two books of Ezra and Nehemiah are separate in most English Bibles, they may have once been joined together in a single unit as currently in the Hebrew texts. New Testament writers do not quote Nehemiah.

Author and Date

Though much of this book was clearly drawn from Nehemiah’s personal diaries and written from his first person perspective (1:1-7:5; 12:27-43; 13:4-31), both Jewish and Christian traditions recognize Ezra as the author. This is based on external evidence that Ezra and Nehemiah were originally one book as reflected in the LXX and Vulgate; it is also based on internal evidence such as the recurrent “hand of the LORD” theme which dominates both Ezra and Nehemiah and the author’s role as a priest-scribe. As a scribe, he had access to the royal archives of Persia, which accounts for the myriad of administrative documents found recorded in the two books, especially in the book of Ezra. Very few people would have been allowed access to the royal archives of the Persian Empire, but Ezra proved to be the exception (cf. Ezra 1:2-4; 4:9-22; 5:7-17; 6:3-12).

The events in Nehemiah 1 commence late in the year 446 B.C., the 20th year of the Persian king, Artaxerxes (464–423 B.C.). The book follows chronologically from Nehemiah’s first term as governor of Jerusalem ca. 445–433 B.C. (Neh. 1–12) to his second term, possibly beginning ca. 424 B.C. (Neh. 13). Nehemiah was written by Ezra sometime during or after Nehemiah’s second term, but no later than 400 B.C.

Background and Setting

True to God’s promise of judgment, He brought the Assyrians and Babylonians to deliver His chastisement upon wayward Judah and Israel. In 722 B.C. the Assyrians deported the 10 northern tribes and scattered them all over the then known world (2 Kin. 17). Several centuries later, ca. 605–586 B.C., God used the Babylonians to sack, destroy, and nearly depopulate Jerusalem (2 Kin. 25) because Judah had persisted in her unfaithfulness to the covenant. God chastened His people with 70 years of captivity in Babylon (Jer. 25:11).

During the Jews’ captivity, world empire leadership changed hands from the Babylonians to the Persians (ca. 539 B.C.; Dan. 5), after which Daniel received most of his prophetic revelation (cf. Dan. 6, 9–12). The book of Ezra begins with the decree of Cyrus, a Persian king, to return God’s people to Jerusalem to rebuild God’s house (ca. 539 B.C.), and chronicles the reestablishment of Judah’s national calendar of feasts and sacrifices. Zerubbabel and Joshua led the first return (Ezra 1–6) and rebuilt the temple. Esther gives a glimpse of the Jews left in Persia (ca. 483–473 B.C.) when Haman attempted to eliminate the Jewish race. Ezra 7–10 recounts the second return led by Ezra in 458 B.C. Nehemiah chronicles the third return to rebuild the wall around Jerusalem (ca. 445 B.C.).

At that time in Judah’s history, the Persian Empire dominated the entire Near Eastern world. Its administration of Judah, although done with a loose hand, was mindful of disruptions or any signs of rebellion from its vassals. Rebuilding the walls of conquered cities posed the most glaring threat to the Persian central administration. Only a close confidant of the king himself could be trusted for such an operation. At the most critical juncture in Judah’s revitalization, God raised up Nehemiah to exercise one of the most trusted roles in the empire, the King’s cupbearer and confidant. Life under the Persian king Artaxerxes (ca. 464–423 B.C.) had its advantages for Nehemiah. Much like Joseph, Esther, and Daniel, he had attained a significant role in the palace which then ruled the ancient world, a position from which God could use him to lead the rebuilding of Jerusalem’s walls in spite of its implications for Persian control of that city.

Several other historical notes are of interest. First, Esther was Artaxerxes’ stepmother (see note on Esth. 1:9) and could have easily influenced him to look favorably upon the Jews, especially Nehemiah. Second, Daniel’s prophetic 70 weeks began with the decree to rebuild the city issued by Artaxerxes in 445 B.C. (cf. chaps. 1, 2; see notes on Dan. 9:24–26). Third, the Elephantine papyri (Egyptian documents), dated to the late 5th century B.C., support the account of Nehemiah by mentioning Sanballat the governor of Samaria (2:19), Jehohanan (6:18; 12:23), and Nehemiah’s being replaced as governor of Jerusalem by Bigvai (ca. 410 B.C; Neh. 10:16). Finally, Nehemiah and Malachi represent the last of the OT canonical writings, both in terms of the time the events occurred (chap. 13; Mal. 1–4) and the time when they were recorded by Ezra. Thus the next messages from God for Israel do not come until over 400 years of silence had passed, after which the births of John the Baptist and Jesus Christ were announced (Matt. 1; Luke 1, 2).

With the full OT revelation of Israel’s history prior to Christ’s incarnation being completed, the Jews had not yet experienced the fullness of God’s various covenants and promises to them. While there was a Jewish remnant, as promised to Abraham (cf. Gen. 15:5), it does not appear to be even as large as at the time of the Exodus (Num. 1:46). The Jews neither possessed the Land (Gen. 15:7) nor did they rule as a sovereign nation (Gen. 12:2). The Davidic throne was unoccupied (cf. 2 Sam. 7:16), although the High-Priest was of the line of Eleazar and Phinehas (cf. Num. 25:10-13). God’s promise to consummate the New Covenant of redemption awaited the birth, crucifixion, and resurrection of Messiah (cf. Heb. 7-10).

Historical and Theological Themes

Careful attention to the reading of God’s Word in order to perform His will is a constant theme. The spiritual revival came in response to Ezra’s reading of “the Book of the Law of Moses” (8:1). After the reading, Ezra and some of the priests carefully explained its meaning to the people in attendance (8:8). The next day, Ezra met with some of the fathers of the households, the priests, and Levites, “in order to understand the words of the Law” (8:13). The sacrificial system was carried on with careful attention to perform it “as it is written in the Law” (10:34, 36). So deep was their concern to abide by God’s revealed will that they took “a curse and an oath to walk in God’s Law…” (10:29). When the marriage reforms were carried out, they acted in accordance with that which “they read from the Book of Moses” (13:1).

A second major theme, the obedience of Nehemiah, is explicitly referred to throughout the book due to the fact that the book is based on the memoirs or first person accounts of Nehemiah. God worked through the obedience of Nehemiah; however, He also worked through the wrongly-motivated, wicked hearts of His enemies. Nehemiah’s enemies failed, not so much as a result of the success of Nehemiah’s strategies, but because “God had brought their plot to nothing” (4:15). God used the opposition of Judah’s enemies to drive His people to their knees in the same way that He used the favor of Cyrus to return His people to the Land, to fund their building project, and to even protect the reconstruction of Jerusalem’s walls. Not surprisingly, Nehemiah acknowledged the true motive of his strategy to repopulate Jerusalem: “my God put it into my heart” (7:5). It was He who accomplished it.

Another theme in Nehemiah, as in Ezra, is opposition. Judah’s enemies started rumors that God’s people had revolted against Persia. The goal was to intimidate Judah into forestalling reconstruction of the walls. In spite of opposition from without and heartbreaking corruption and dissension from within, Judah completed the walls of Jerusalem in only 52 days (6:15), experienced revival after the reading of the law by Ezra (8:1ff.), and celebrated the Feast of Tabernacles (8:14ff.; ca. 445 B.C.).

The book’s detailed insight into the personal thoughts, motives, and disappointments of Nehemiah makes it easy for the reader to primarily identify with him, rather than “the sovereign hand of God” theme and the primary message of His control and intervention into the affairs of His people and their enemies. But the exemplary behavior of the famous cupbearer is eclipsed by God who orchestrated the reconstruction of the walls in spite of much opposition and many setbacks; the “good hand of God” theme carries through the book of Nehemiah (1:10; 2:8, 18).

Interpretive Challenges

First, since much of Nehemiah is explained in relationship to Jerusalem’s gates (cf. Neh. 2, 3, 8, 12), one needs to see the map “Jerusalem in Nehemiah’s Day” for an orientation. Second, the reader must recognize that the time line of chapters 1–12 encompassed about one year (445 B.C.), followed by a long gap of time (over 20 years) after Neh. 12 and before Neh. 13 (see “Time Line of Nehemiah”). Finally, it must be recognized that Nehemiah actually served two governorships in Jerusalem, the first from 445–433 B.C. (cf. Neh. 5:14; 13:6) and the second beginning possibly in 424 B.C. and extending to no longer than 410 B.C.

Outline

I. Nehemiah’s First Term as Governor (1:1-12:47)

A. Nehemiah’s Return and Reconstruction (1:1-7:73a)

1. Nehemiah goes to Jerusalem (1:1—2:20)

2. Nehemiah and the people rebuild the walls (3:1—7:3)

3. Nehemiah recalls the first return under Zerubbabel (7:4–73a)

B. Ezra’s Revival and Renewal (7:73b-10:39)

1. Ezra expounds the law (7:73b–8:12)

2. The people worship and repent (8:13—9:37)

3. Ezra and the priests renew the covenant (9:38—10:39)

C. Nehemiah’s Resettlement and Rejoicing (11:1-12:47)

1. Jerusalem is resettled (11:1—12:26)

2. The people dedicate the walls (12:27–47)

II. Nehemiah’s Second Term as Governor (13:1-31)

The Book of

NEHEMIAH

Nehemiah 1

Nehemiah Prays for His People

1The words of aNehemiah the son of Hachaliah.

It came to pass in the month of Chislev, in the btwentieth year, as I was in cShushan1 the 2citadel,

2that dHanani one of my brethren came with men from Judah; and I asked them concerning the Jews who had escaped, who had survived the captivity, and concerning Jerusalem.

3And they said to me, “The survivors who are left from the captivity in the eprovince are there in great distress and freproach. gThe wall of Jerusalem his also broken down, and its gates are burned with fire.”

4So it was, when I heard these words, that I sat down and wept, and mourned for many days; I was fasting and praying before the God of heaven.

5And I said: “I pray, iLORD God of heaven, O great and jawesome God, kYou who keep Your covenant and mercy with those who love 3You and observe 4Your commandments,

6“please let Your ear be attentive and lYour eyes open, that You may hear the prayer of Your servant which I pray before You now, day and night, for the children of Israel Your servants, and mconfess the sins of the children of Israel which we have sinned against You. Both my father’s house and I have sinned.

7n“We have acted very corruptly against You, and have onot kept the commandments, the statutes, nor the ordinances which You commanded Your servant Moses.

8“Remember, I pray, the word that You commanded Your servant Moses, saying, p‘If you 5are unfaithful, I will scatter you among the nations;

9q‘but if you return to Me, and keep My commandments and do them, rthough some of you were cast out to the farthest part of the heavens, yet I will gather them from there, and bring them to the place which I have chosen as a dwelling for My name.’

10s“Now these are Your servants and Your people, whom You have redeemed by Your great power, and by Your strong hand.

11“O Lord, I pray, please tlet Your ear be attentive to the prayer of Your servant, and to the prayer of Your servants who udesire to fear Your name; and let Your servant prosper this day, I pray, and grant him mercy in the sight of this man.” For I was the king’s vcupbearer. Time Line of Nehemiah

Nehemiah 2

Nehemiah Sent to Judah

1And it came to pass in the month of Nisan, in the twentieth year of aKing 1Artaxerxes, when wine was before him, that bI took the wine and gave it to the king. Now I had never been sad in his presence before.

2Therefore the king said to me, “Why is your face sad, since you are not sick? This is nothing but csorrow of heart.” So I became 2dreadfully afraid,

3and said to the king, d“May the king live forever! Why should my face not be sad, when ethe city, the place of my fathers’ tombs, lies waste, and its gates are burned with ffire?”

4Then the king said to me, “What do you request?” So I gprayed to the God of heaven.

5And I said to the king, “If it pleases the king, and if your servant has found favor in your sight, I ask that you send me to Judah, to the city of my fathers’ tombs, that I may rebuild it.”

6Then the king said to me (the queen also sitting beside him), “How long will your journey be? And when will you return?” So it pleased the king to send me; and I set him ha time.

7Furthermore I said to the king, “If it pleases the king, let letters be given to me for the igovernors of the region beyond 3the River, that they must permit me to pass through till I come to Judah,

8“and a letter to Asaph the keeper of the king’s forest, that he must give me timber to make beams for the gates of the 4citadel which pertains jto the 5temple, for the city wall, and for the house that I will occupy.” And the king granted them to me kaccording to the good hand of my God upon me.

9Then I went to the governors in the region beyond the River, and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me.

10When lSanballat the Horonite and Tobiah the Ammonite 6official heard of it, they were deeply disturbed that a man had come to seek the well-being of the children of Israel.

Nehemiah Views the Wall of Jerusalem

11So I mcame to Jerusalem and was there three days.

12Then I arose in the night, I and a few men with me; I told no one what my God had put in my heart to do at Jerusalem; nor was there any animal with me, except the one on which I rode.

13And I went out by night nthrough the Valley Gate to the Serpent Well and the 7Refuse Gate, and 8viewed the walls of Jerusalem which were obroken down and its gates which were burned with fire.

14Then I went on to the pFountain Gate and to the qKing’s Pool, but there was no room for the animal under me to pass.

15So I went up in the night by the rvalley,9 and 10viewed the wall; then I turned back and entered by the Valley Gate, and so returned.

16And the officials did not know where I had gone or what I had done; I had not yet told the Jews, the priests, the nobles, the officials, or the others who did the work. Jerusalem in Nehemiah’s Day

17Then I said to them, “You see the distress that we are in, how Jerusalem lies 11waste, and its gates are burned with fire. Come and let us build the wall of Jerusalem, that we may no longer be sa reproach.”

18And I told them of tthe hand of my God which had been good upon me, and also of the king’s words that he had spoken to me. So they said, “Let us rise up and build.” Then they uset12 their hands to this good work.

19But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard of it, they laughed at us and despised us, and said, “What is this thing that you are doing? vWill you rebel against the king?”

20So I answered them, and said to them, “The God of heaven Himself will prosper us; therefore we His servants will arise and build, wbut you have no heritage or right or memorial in Jerusalem.”

Nehemiah 3

Rebuilding the Wall

1Then aEliashib the high priest rose up with his brethren the priests band built the Sheep Gate; they consecrated it and hung its doors. They built cas far as the Tower of 1the Hundred, and consecrated it, then as far as the Tower of dHananel.

22Next to Eliashib ethe men of Jericho built. And next to them Zaccur the son of Imri built.

3Also the sons of Hassenaah built fthe Fish Gate; they laid its beams and ghung its doors with its bolts and bars.

4And next to them hMeremoth the son of Urijah, the son of 3Koz, made repairs. Next to them iMeshullam the son of Berechiah, the son of Meshezabel, made repairs. Next to them Zadok the son of Baana made repairs.

5Next to them the Tekoites made repairs; but their nobles did not put their 4shoulders to jthe work of their Lord.

6Moreover Jehoiada the son of Paseah and Meshullam the son of Besodeiah repaired kthe Old Gate; they laid its beams and hung its doors, with its bolts and bars.

7And next to them Melatiah the Gibeonite, Jadon the Meronothite, the lmen of Gibeon and Mizpah, repaired the mresidence5 of the governor of the region 6beyond the River.

8Next to him Uzziel the son of Harhaiah, one of the goldsmiths, made repairs. Also next to him Hananiah, 7one of the perfumers, made repairs; and they 8fortified Jerusalem as far as the nBroad Wall.

9And next to them Rephaiah the son of Hur, leader of half the district of Jerusalem, made repairs.

10Next to them Jedaiah the son of Harumaph made repairs in front of his house. And next to him Hattush the son of Hashabniah made repairs. Seven Attempts to Stop Nehemiah’s Work

11Malchijah the son of Harim and Hashub the son of Pahath-Moab repaired another section, oas well as the Tower of the Ovens.

12And next to him was Shallum the son of Hallohesh, leader of half the district of Jerusalem; he and his daughters made repairs.

13Hanun and the inhabitants of Zanoah repaired pthe Valley Gate. They built it, hung its doors with its bolts and bars, and repaired a thousand cubits of the wall as far as qthe Refuse Gate.

14Malchijah the son of Rechab, leader of the district of rBeth Haccerem, repaired the Refuse Gate; he built it and hung its doors with its bolts and bars.

15Shallun the son of Col-Hozeh, leader of the district of Mizpah, repaired sthe Fountain Gate; he built it, covered it, hung its doors with its bolts and bars, and repaired the wall of the Pool of tShelah9 by the uKing’s Garden, as far as the stairs that go down from the City of David.

16After him Nehemiah the son of Azbuk, leader of half the district of Beth Zur, made repairs as far as the place in front of the 10tombs of David, to the vman-made pool, and as far as the House of the Mighty.

17After him the Levites, under Rehum the son of Bani, made repairs. Next to him Hashabiah, leader of half the district of Keilah, made repairs for his district.

18After him their brethren, under 11Bavai the son of Henadad, leader of the other half of the district of Keilah, made repairs.

19And next to him Ezer the son of Jeshua, the leader of Mizpah, repaired another section in front of the Ascent to the Armory at the wbuttress.12

20After him Baruch the son of 13Zabbai carefully repaired the other section, from the 14buttress to the door of the house of Eliashib the high priest.

21After him Meremoth the son of Urijah, the son of 15Koz, repaired another section, from the door of the house of Eliashib to the end of the house of Eliashib.

22And after him the priests, the men of the plain, made repairs.

23After him Benjamin and Hasshub made repairs opposite their house. After them Azariah the son of Maaseiah, the son of Ananiah, made repairs by his house.

24After him xBinnui the son of Henadad repaired another section, from the house of Azariah to ythe 16buttress, even as far as the corner.

25Palal the son of Uzai made repairs opposite the 17buttress, and on the tower which projects from the king’s upper house that was by the zcourt of the prison. After him Pedaiah the son of Parosh made repairs.

26Moreover athe Nethinim who dwelt in bOphel made repairs as far as the place in front of cthe Water Gate toward the east, and on the projecting tower.

27After them the Tekoites repaired another section, next to the great projecting tower, and as far as the wall of Ophel.

28Beyond the dHorse Gate the priests made repairs, each in front of his own house.

29After them Zadok the son of Immer made repairs in front of his own house. After him Shemaiah the son of Shechaniah, the keeper of the East Gate, made repairs.

30After him Hananiah the son of Shelemiah, and Hanun, the sixth son of Zalaph, repaired another section. After him Meshullam the son of Berechiah made repairs in front of his 18dwelling.

31After him Malchijah, 19one of the goldsmiths, made repairs as far as the house of the Nethinim and of the merchants, in front of the 20Miphkad Gate, and as far as the upper room at the corner.

32And between the upper room at the corner, as far as the eSheep Gate, the goldsmiths and the merchants made repairs.

Nehemiah 4

The Wall Defended Against Enemies

1But it so happened, awhen Sanballat heard that we were rebuilding the wall, that he was furious and very indignant, and mocked the Jews.

2And he spoke before his brethren and the army of Samaria, and said, “What are these feeble Jews doing? Will they fortify themselves? Will they offer sacrifices? Will they complete it in a day? Will they revive the stones from the heaps of rubbish—stones that are burned?”

3Now bTobiah the Ammonite was beside him, and he said, “Whatever they build, if even a fox goes up on it, he will break down their stone wall.”

4cHear, O our God, for we are despised; dturn their reproach on their own heads, and give them as plunder to a land of captivity!

5eDo not cover their iniquity, and do not let their sin be blotted out from before You; for they have provoked You to anger before the builders.

6So we built the wall, and the entire wall was joined together up to half its height, for the people had a mind to work.

7Now it happened, fwhen Sanballat, Tobiah, gthe Arabs, the Ammonites, and the Ashdodites heard that the walls of Jerusalem were being restored and the 1gaps were beginning to be closed, that they became very angry,

8and all of them hconspired together to come and attack Jerusalem and create confusion.

9Nevertheless iwe made our prayer to our God, and because of them we set a watch against them day and night.

10Then Judah said, “The strength of the laborers is failing, and there is so much rubbish that we are not able to build the wall.”

11And our adversaries said, “They will neither know nor see anything, till we come into their midst and kill them and cause the work to cease.”

12So it was, when the Jews who dwelt near them came, that they told us ten times, “From whatever place you turn, they will be upon us.”

13Therefore I positioned men behind the lower parts of the wall, at the openings; and I set the people according to their families, with their swords, their spears, and their bows.

14And I looked, and arose and said to the nobles, to the leaders, and to the rest of the people, j“Do not be afraid of them. Remember the Lord, kgreat and awesome, and lfight for your brethren, your sons, your daughters, your wives, and your houses.”

15And it happened, when our enemies heard that it was known to us, and mthat God had brought their plot to nothing, that all of us returned to the wall, everyone to his work.

16So it was, from that time on, that half of my servants worked at construction, while the other half held the spears, the shields, the bows, and wore armor; and the leaders 2were behind all the house of Judah.

17Those who built on the wall, and those who carried burdens, loaded themselves so that with one hand they worked at construction, and with the other held a weapon.

18Every one of the builders had his sword girded at his side as he built. And the one who sounded the trumpet was beside me.

19Then I said to the nobles, the rulers, and the rest of the people, “The work is great and extensive, and we are separated far from one another on the wall.

20“Wherever you hear the sound of the trumpet, rally to us there. nOur God will fight for us.”

21So we labored in the work, and half of 3the men held the spears from daybreak until the stars appeared.

22At the same time I also said to the people, “Let each man and his servant stay at night in Jerusalem, that they may be our guard by night and a working party by day.”

23So neither I, my brethren, my servants, nor the men of the guard who followed me took off our clothes, except that everyone took them off for washing.

Nehemiah 5

Nehemiah Deals with Oppression

1And there was a great aoutcry of the people and their wives against their bJewish brethren.

2For there were those who said, “We, our sons, and our daughters are many; therefore let us get grain, that we may eat and live.”

3There were also some who said, “We have mortgaged our lands and vineyards and houses, that we might buy grain because of the famine.”

4There were also those who said, “We have borrowed money for the king’s tax on our lands and vineyards.

5“Yet now cour flesh is as the flesh of our brethren, our children as their children; and indeed we dare forcing our sons and our daughters to be slaves, and some of our daughters have been brought into slavery. It is not in our power to redeem them, for other men have our lands and vineyards.”

6And I became very angry when I heard their outcry and these words.

7After serious thought, I rebuked the nobles and rulers, and said to them, e“Each of you is 1exacting usury from his brother.” So I 2called a great assembly against them.

8And I said to them, “According to our ability we have fredeemed our Jewish brethren who were sold to the nations. Now indeed, will you even sell your brethren? Or should they be sold to us?” Then they were silenced and found nothing to say.

9Then I said, “What you are doing is not good. Should you not walk gin the fear of our God hbecause of the reproach of the nations, our enemies?

10“I also, with my brethren and my servants, am lending them money and grain. Please, let us stop this 3usury!

11“Restore now to them, even this day, their lands, their vineyards, their olive groves, and their houses, also a hundredth of the money and the grain, the new wine and the oil, that you have charged them.”

12So they said, “We will restore it, and will require nothing from them; we will do as you say.” Then I called the priests, iand required an oath from them that they would do according to this promise.

13Then jI shook out 4the fold of my garment and said, “So may God shake out each man from his house, and from his property, who does not perform this promise. Even thus may he be shaken out and emptied.” And all the assembly said, “Amen!” and praised the LORD. kThen the people did according to this promise.

The Generosity of Nehemiah

14Moreover, from the time that I was appointed to be their governor in the land of Judah, from the twentieth year luntil the thirty-second year of King Artaxerxes, twelve years, neither I nor my brothers mate the governor’s provisions.

15But the former governors who were before me laid burdens on the people, and took from them bread and wine, besides forty shekels of silver. Yes, even their servants bore rule over the people, but nI did not do so, because of the ofear of God.

16Indeed, I also continued the pwork on this wall, and 5we did not buy any land. All my servants were gathered there for the work.

17And qat my table were one hundred and fifty Jews and rulers, besides those who came to us from the nations around us.

18Now that rwhich was prepared daily was one ox and six choice sheep. Also fowl were prepared for me, and once every ten days an abundance of all kinds of wine. Yet in spite of this sI did not demand the governor’s provisions, because the bondage was heavy on this people.

19tRemember me, my God, for good, according to all that I have done for this people.

Nehemiah 6

Conspiracy Against Nehemiah

1Now it happened awhen Sanballat, Tobiah, 1Geshem the Arab, and the rest of our enemies heard that I had rebuilt the wall, and that there were no breaks left in it b(though at that time I had not hung the doors in the gates),

2that Sanballat and 2Geshem csent to me, saying, “Come, let us meet together 3among the villages in the plain of dOno.” But they ethought to do me harm.

3So I sent messengers to them, saying, “I am doing a great work, so that I cannot come down. Why should the work cease while I leave it and go down to you?”

4But they sent me this message four times, and I answered them in the same manner.

5Then Sanballat sent his servant to me as before, the fifth time, with an open letter in his hand.

6In it was written:

It is reported among the nations, and 4Geshem says, that you and the Jews plan to rebel; therefore, according to these rumors, you are rebuilding the wall, fthat you may be their king.

7And you have also appointed prophets to proclaim concerning you at Jerusalem, saying, “There is a king in Judah!” Now these matters will be reported to the king. So come, therefore, and let us consult together.

8Then I sent to him, saying, “No such things as you say are being done, but you invent them in your own heart.”

9For they all were trying to make us afraid, saying, “Their hands will be weakened in the work, and it will not be done.”

Now therefore, O God, strengthen my hands.

10Afterward I came to the house of Shemaiah the son of Delaiah, the son of Mehetabel, who was a secret informer; and he said, “Let us meet together in the house of God, within the 5temple, and let us close the doors of the temple, for they are coming to kill you; indeed, at night they will come to kill you.”

11And I said, “Should such a man as I flee? And who is there such as I who would go into the temple to save his life? I will not go in!”

12Then I perceived that God had not sent him at all, but that ghe pronounced this prophecy against me because Tobiah and Sanballat had hired him.

13For this reason he was hired, that I should be afraid and act that way and sin, so that they might have cause for an evil report, that they might reproach me.

14hMy God, remember Tobiah and Sanballat, according to these their works, and the iprophetess Noadiah and the rest of the prophets who would have made me afraid.

The Wall Completed

15So the wall was finished on the twenty-fifth day of Elul, in fifty-two days.

16And it happened, jwhen all our enemies heard of it, and all the nations around us saw these things, that they were very disheartened in their own eyes; for kthey perceived that this work was done by our God.

17Also in those days the nobles of Judah sent many letters to Tobiah, and the letters of Tobiah came to them.

18For many in Judah were pledged to him, because he was the lson-in-law of Shechaniah the son of Arah, and his son Jehohanan had married the daughter of mMeshullam the son of Berechiah.

19Also they reported his good deeds before me, and reported my 6words to him. Tobiah sent letters to frighten me.

Nehemiah 7

List of Returning Exiles

1Then it was, when the wall was built and I had ahung the doors, when the gatekeepers, the singers, and the Levites had been appointed,

2that I gave the charge of Jerusalem to my brother bHanani, and Hananiah the leader cof the 1citadel, for he was a faithful man and dfeared God more than many.

3And I said to them, “Do not let the gates of Jerusalem be opened until the sun is hot; and while they stand guard, let them shut and bar the doors; and appoint guards from among the inhabitants of Jerusalem, one at his watch station and another in front of his own house.”

The Captives Who Returned to Jerusalem

(Ezra 2:1–70)

4Now the city was large and spacious, but the people in it were efew, and the houses were not rebuilt.

5Then my God put it into my heart to gather the nobles, the rulers, and the people, that they might be registered by genealogy. And I found a register of the genealogy of those who had come up in the first return, and found written in it:

6fThese are the people of the province who came back from the captivity, of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and Judah, everyone to his city.

7Those who came with gZerubbabel were Jeshua, Nehemiah, 2Azariah, Raamiah, Nahamani, Mordecai, Bilshan, 3Mispereth, Bigvai, Nehum, and Baanah.

The number of the men of the people of Israel:

8the sons of Parosh, two thousand one hundred and seventy-two;

9the sons of Shephatiah, three hundred and seventy-two;

10the sons of Arah, six hundred and fifty-two;

11the sons of Pahath-Moab, of the sons of Jeshua and Joab, two thousand eight hundred and eighteen;

12the sons of Elam, one thousand two hundred and fifty-four;

13the sons of Zattu, eight hundred and forty-five;

14the sons of Zaccai, seven hundred and sixty;

15the sons of 4Binnui, six hundred and forty-eight;

16the sons of Bebai, six hundred and twenty-eight;

17the sons of Azgad, two thousand three hundred and twenty-two;

18the sons of Adonikam, six hundred and sixty-seven;

19the sons of Bigvai, two thousand and sixty-seven;

20the sons of Adin, six hundred and fifty-five;

21the sons of Ater of Hezekiah, ninety-eight;

22the sons of Hashum, three hundred and twenty-eight;

23the sons of Bezai, three hundred and twenty-four;

24the sons of 5Hariph, one hundred and twelve;

25the sons of 6Gibeon, ninety-five;

26the men of Bethlehem and Netophah, one hundred and eighty-eight;

27the men of Anathoth, one hundred and twenty-eight;

28the men of 7Beth Azmaveth, forty-two;

29the men of 8Kirjath Jearim, Chephirah, and Beeroth, seven hundred and forty-three;

30the men of Ramah and Geba, six hundred and twenty-one;

31the men of Michmas, one hundred and twenty-two;

32the men of Bethel and Ai, one hundred and twenty-three;

33the men of the other Nebo, fifty-two;

34the sons of the other hElam, one thousand two hundred and fifty-four;

35the sons of Harim, three hundred and twenty;

36the sons of Jericho, three hundred and forty-five;

37the sons of Lod, Hadid, and Ono, seven hundred and twenty-one;

38the sons of Senaah, three thousand nine hundred and thirty.

39The priests: the sons of iJedaiah, of the house of Jeshua, nine hundred and seventy-three;

40the sons of jImmer, one thousand and fifty-two;

41the sons of kPashhur, one thousand two hundred and forty-seven;

42the sons of lHarim, one thousand and seventeen.

43The Levites: the sons of Jeshua, of Kadmiel, and of the sons of 9Hodevah, seventy-four.

44The singers: the sons of Asaph, one hundred and forty-eight.

45The gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, the sons of Shobai, one hundred and thirty-eight.

46The Nethinim: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth,

47the sons of Keros, the sons of 10Sia, the sons of Padon,

48the sons of 11Lebana, the sons of 12Hagaba, the sons of 13Salmai,

49the sons of Hanan, the sons of Giddel, the sons of Gahar,

50the sons of Reaiah, the sons of Rezin, the sons of Nekoda,

51the sons of Gazzam, the sons of Uzza, the sons of Paseah,

52the sons of Besai, the sons of Meunim, the sons of 14Nephishesim,

53the sons of Bakbuk, the sons of Hakupha, the sons of Harhur,

54the sons of 15Bazlith, the sons of Mehida, the sons of Harsha,

55the sons of Barkos, the sons of Sisera, the sons of Tamah,

56the sons of Neziah, and the sons of Hatipha.

57The sons of Solomon’s servants: the sons of Sotai, the sons of Sophereth, the sons of 16Perida,

58the sons of Jaala, the sons of Darkon, the sons of Giddel,

59the sons of Shephatiah, the sons of Hattil, the sons of Pochereth of Zebaim, and the sons of 17Amon.

60All the Nethinim, and the sons of Solomon’s servants, were three hundred and ninety-two.

61And these were the ones who came up from Tel Melah, Tel Harsha, Cherub, 18Addon, and Immer, but they could not identify their father’s house nor their lineage, whether they were of Israel:

62the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, six hundred and forty-two;

63and of the priests: the sons of Habaiah, the sons of 19Koz, the sons of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called by their name.

64These sought their listing among those who were registered by genealogy, but it was not found; therefore they were excluded from the priesthood as defiled.

65And the 20governor said to them that they should not eat of the most holy things till a priest could consult with the Urim and Thummim.

66Altogether the whole assembly was forty-two thousand three hundred and sixty,

67besides their male and female servants, of whom there were seven thousand three hundred and thirty-seven; and they had two hundred and forty-five men and women singers.

68Their horses were seven hundred and thirty-six, their mules two hundred and forty-five,

69their camels four hundred and thirty-five, and donkeys six thousand seven hundred and twenty.

70And some of the heads of the fathers’ houses gave to the work. mThe 21governor gave to the treasury one thousand gold drachmas, fifty basins, and five hundred and thirty priestly garments.

71Some of the heads of the fathers’ houses gave to the treasury of the work ntwenty thousand gold drachmas, and two thousand two hundred silver minas.

72And that which the rest of the people gave was twenty thousand gold drachmas, two thousand silver minas, and sixty-seven priestly garments.

73So the priests, the Levites, the gatekeepers, the singers, some of the people, the Nethinim, and all Israel dwelt in their cities.

Ezra Reads the Law

oWhen the seventh month came, the children of Israel were in their cities.

Nehemiah 8

Ezra Reads and Explains the Law

1Now all athe people gathered together as one man in the open square that was bin front of the Water Gate; and they told Ezra the cscribe to bring the Book of the Law of Moses, which the LORD had commanded Israel.

2So Ezra the priest brought dthe Law before the assembly of men and women and all who could hear with understanding eon the first day of the seventh month.

3Then he fread from it in the open square that was in front of the Water Gate 1from morning until midday, before the men and women and those who could understand; and the ears of all the people were attentive to the Book of the Law.

4So Ezra the scribe stood on a platform of wood which they had made for the purpose; and beside him, at his right hand, stood Mattithiah, Shema, Anaiah, Urijah, Hilkiah, and Maaseiah; and at his left hand Pedaiah, Mishael, Malchijah, Hashum, Hashbadana, Zechariah, and Meshullam.

5And Ezra opened the book in the sight of all the people, for he was standing above all the people; and when he opened it, all the people gstood up.

6And Ezra blessed the LORD, the great God. Then all the people hanswered, “Amen, Amen!” while ilifting up their hands. And they jbowed their heads and worshiped the LORD with their faces to the ground.

7Also Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, khelped the people to understand the Law; and the people lstood in their place.

8So they read distinctly from the book, in the Law of God; and they gave the sense, and helped them to understand the reading.

9mAnd Nehemiah, who was the 2governor, Ezra the priest and scribe, and the Levites who taught the people said to all the people, n“This day is holy to the LORD your God; odo not mourn nor weep.” For all the people wept, when they heard the words of the Law.

10Then he said to them, “Go your way, eat the fat, drink the sweet, pand send portions to those for whom nothing is prepared; for this day is holy to our Lord. Do not sorrow, for the joy of the LORD is your strength.”

11So the Levites quieted all the people, saying, “Be still, for the day is holy; do not be grieved.”

12And all the people went their way to eat and drink, to qsend portions and rejoice greatly, because they runderstood the words that were declared to them.

The Feast of Tabernacles

(cf. Lev. 23:33–43)

13Now on the second day the heads of the fathers’ houses of all the people, with the priests and Levites, were gathered to Ezra the scribe, in order to understand the words of the Law.

14And they found written in the Law, which the LORD had commanded by Moses, that the children of Israel should dwell in sbooths3 during the feast of the seventh month,

15and tthat they should announce and proclaim in all their cities and uin Jerusalem, saying, “Go out to the mountain, and vbring olive branches, branches of oil trees, myrtle branches, palm branches, and branches of leafy trees, to make booths, as it is written.”

16Then the people went out and brought them and made themselves booths, each one on the wroof of his house, or in their courtyards or the courts of the house of God, and in the open square of the xWater Gate yand in the open square of the Gate of Ephraim.

17So the whole assembly of those who had returned from the captivity made 4booths and sat under the booths; for since the days of Joshua the son of Nun until that day the children of Israel had not done so. And there was very zgreat gladness.

18Also aday by day, from the first day until the last day, he read from the Book of the Law of God. And they kept the feast bseven days; and on the ceighth day there was a sacred assembly, according to the prescribed manner.

Nehemiah 9

The People Confess Their Sins

1Now on the twenty-fourth day of athis month the children of Israel were assembled with fasting, in sackcloth, band with 1dust on their heads.

2Then cthose of Israelite lineage separated themselves from all foreigners; and they stood and dconfessed their sins and the iniquities of their fathers.

3And they stood up in their place and eread from the Book of the Law of the LORD their God for one-fourth of the day; and for another fourth they confessed and worshiped the LORD their God.

4Then Jeshua, Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani stood on the 2stairs of the Levites and cried out with a loud voice to the LORD their God.

5And the Levites, Jeshua, Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said:

“Stand up and bless the LORD your God

Forever and ever!

“Blessed be fYour glorious name,

Which is exalted above all blessing and praise!

6g You alone are the LORD;

h You have made heaven,

i The heaven of heavens, with jall their host,

The earth and everything on it,

The seas and all that is in them,

And You kpreserve them all.

The host of heaven worships You.

7“You are the LORD God,

Who chose lAbram,

And brought him out of Ur of the Chaldeans,

And gave him the name mAbraham;

8You found his heart nfaithful before You,

And made a ocovenant with him

To give the land of the Canaanites,

The Hittites, the Amorites,

The Perizzites, the Jebusites,

And the Girgashites—

To give it to his descendants.

You phave performed Your words,

For You are righteous.

9“Youq saw the affliction of our fathers in Egypt,

And rheard their cry by the Red Sea.

10You sshowed signs and wonders against Pharaoh,

Against all his servants,

And against all the people of his land.

For You knew that they tacted 3proudly against them.

So You umade a name for Yourself, as it is this day.

11v And You divided the sea before them,

So that they went through the midst of the sea on the dry land;

And their persecutors You threw into the deep,

w As a stone into the mighty waters.

12Moreover You xled them by day with a cloudy pillar,

And by night with a pillar of fire,

To give them light on the road

Which they should travel.

13“Youy came down also on Mount Sinai,

And spoke with them from heaven,

And gave them zjust ordinances and true laws,

Good statutes and commandments.

14You made known to them Your aholy Sabbath,

And commanded them precepts, statutes and laws,

By the hand of Moses Your servant.

15You bgave them bread from heaven for their hunger,

And cbrought them water out of the rock for their thirst,

And told them to dgo in to possess the land

Which You had 4sworn to give them.

16“Bute they and our fathers acted 5proudly,

f Hardened6 their necks,

And did not heed Your commandments.

17They refused to obey,

And gthey were not mindful of Your wonders

That You did among them.

But they hardened their necks,

And 7in their rebellion

They appointed ha leader

To return to their bondage.

But You are God,

Ready to pardon,

i Gracious and merciful,

Slow to anger,

Abundant in kindness,

And did not forsake them.

18“Even jwhen they made a molded calf for themselves,

And said, ‘This is your god

That brought you up out of Egypt,’

And worked great provocations,

19Yet in Your kmanifold mercies

You did not forsake them in the wilderness.

The lpillar of the cloud did not depart from them by day,

To lead them on the road;

Nor the pillar of fire by night,

To show them light,

And the way they should go.

20You also gave Your mgood Spirit to instruct them,

And did not withhold Your nmanna from their mouth,

And gave them owater for their thirst.

21p Forty years You sustained them in the wilderness;

They lacked nothing;

Their qclothes did not wear out

And their feet did not swell.

22“Moreover You gave them kingdoms and nations,

And divided them into 8districts.

So they took possession of the land of rSihon,

9 The land of the king of Heshbon,

And the land of Og king of Bashan.

23You also multiplied stheir children as the stars of heaven,

And brought them into the land

Which You had told their fathers

To go in and possess.

24So tthe 10people went in

And possessed the land;

u You subdued before them the inhabitants of the land,

The Canaanites,

And gave them into their hands,

With their kings

And the people of the land,

That they might do with them as they wished.

25And they took strong cities and a vrich land,

And possessed whouses full of all goods,

Cisterns already dug, vineyards, olive groves,

And 11fruit trees in abundance.

So they ate and were filled and xgrew fat,

And delighted themselves in Your great ygoodness.

26“Nevertheless they zwere disobedient

And rebelled against You,

a Cast Your law behind their backs

And killed Your bprophets, who 12testified against them

To turn them to Yourself;

And they worked great provocations.

27c Therefore You delivered them into the hand of their enemies,

Who oppressed them;

And in the time of their trouble,

When they cried to You,

You dheard from heaven;

And according to Your abundant mercies

e You gave them deliverers who saved them

From the hand of their enemies.

28“But after they had rest,

f They again did evil before You.

Therefore You left them in the hand of their enemies,

So that they had dominion over them;

Yet when they returned and cried out to You,

You heard from heaven;

And gmany times You delivered them according to Your mercies,

29And 13testified against them,

That You might bring them back to Your law.

Yet they acted 14proudly,

And did not heed Your commandments,

But sinned against Your judgments,

h‘Which if a man does, he shall live by them.’

And they shrugged their shoulders,

15 Stiffened their necks,

And would not hear.

30Yet for many years You had patience with them,

And 16testified iagainst them by Your Spirit jin Your prophets.

Yet they would not listen;

k Therefore You gave them into the hand of the peoples of the lands.

31Nevertheless in Your great mercy

l You did not utterly consume them nor forsake them;

For You are God, gracious and merciful.

32“Now therefore, our God,

The great, the mmighty, and awesome God,

Who keeps covenant and mercy:

Do not let all the 17trouble seem small before You

That has come upon us,

Our kings and our princes,

Our priests and our prophets,

Our fathers and on all Your people,

n From the days of the kings of Assyria until this day.

33However oYou are just in all that has befallen us;

For You have dealt faithfully,

But pwe have done wickedly.

34Neither our kings nor our princes,

Our priests nor our fathers,

Have kept Your law,

Nor heeded Your commandments and Your testimonies,

With which You testified against them.

35For they have qnot served You in their kingdom,

Or in the many good things that You gave them,

Or in the large and rich land which You set before them;

Nor did they turn from their wicked works.

36“Here rwe are, servants today!

And the land that You gave to our fathers,

To eat its fruit and its bounty,

Here we are, servants in it!

37And sit yields much increase to the kings

You have set over us,

Because of our sins;

Also they have tdominion over our bodies and our cattle

At their pleasure;

And we are in great distress.

38“And because of all this,

We umake a sure covenant and write it;

Our leaders, our Levites, and our priests vseal it.”

Nehemiah 10

The People Who Sealed the Covenant

1Now those who placed their seal on the document were:

Nehemiah the 1governor, athe son of Hacaliah, and Zedekiah,

2bSeraiah, Azariah, Jeremiah,

3Pashhur, Amariah, Malchijah,

4Hattush, Shebaniah, Malluch,

5Harim, Meremoth, Obadiah,

6Daniel, Ginnethon, Baruch,

7Meshullam, Abijah, Mijamin,

8Maaziah, Bilgai, and Shemaiah. These were the priests.

9The Levites: Jeshua the son of Azaniah, Binnui of the sons of Henadad, and Kadmiel.

10Their brethren: Shebaniah, Hodijah, Kelita, Pelaiah, Hanan,

11Micha, Rehob, Hashabiah,

12Zaccur, Sherebiah, Shebaniah,

13Hodijah, Bani, and Beninu.

14The leaders of the people: cParosh, Pahath-Moab, Elam, Zattu, Bani,

15Bunni, Azgad, Bebai,

16Adonijah, Bigvai, Adin,

17Ater, Hezekiah, Azzur,

18Hodijah, Hashum, Bezai,

19Hariph, Anathoth, Nebai,

20Magpiash, Meshullam, Hezir,

21Meshezabel, Zadok, Jaddua,

22Pelatiah, Hanan, Anaiah,

23Hoshea, Hananiah, Hasshub,

24Hallohesh, Pilha, Shobek,

25Rehum, Hashabnah, Maaseiah,

26Ahijah, Hanan, Anan,

27Malluch, Harim, and Baanah.

The Covenant That Was Sealed

28dNow the rest of the people—the priests, the Levites, the gatekeepers, the singers, the Nethinim, eand all those who had separated themselves from the peoples of the lands to the Law of God, their wives, their sons, and their daughters, everyone who had knowledge and understanding—

29these joined with their brethren, their nobles, fand entered into a curse and an oath gto walk in God’s Law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordinances and His statutes:

30We would not give hour daughters as wives to the peoples of the land, nor take their daughters for our sons;

31iif the peoples of the land brought 2wares or any grain to sell on the Sabbath day, we would not buy it from them on the Sabbath, or on a holy day; and we would forego the jseventh year’s produce and the kexacting3 of every debt.

32Also we made ordinances for ourselves, to exact from ourselves yearly lone-third of a shekel for the service of the house of our God:

33for mthe showbread, for the regular grain offering, for the nregular burnt offering of the Sabbaths, the New Moons, and the set feasts; for the holy things, for the sin offerings to make atonement for Israel, and all the work of the house of our God.

34We cast lots among the priests, the Levites, and the people, ofor bringing the wood offering into the house of our God, according to our fathers’ houses, at the appointed times year by year, to burn on the altar of the LORD our God pas it is written in the Law.

35And we made ordinances qto bring the firstfruits of our ground and the firstfruits of all fruit of all trees, year by year, to the house of the LORD;

36to bring the rfirstborn of our sons and our cattle, as it is written in the Law, and the firstborn of our herds and our flocks, to the house of our God, to the priests who minister in the house of our God;

37sto bring the firstfruits of our dough, our offerings, the fruit from all kinds of trees, the new wine and oil, to the priests, to the storerooms of the 4house of our God; and to bring tthe tithes of our land to the Levites, for the Levites should receive the tithes in all our farming communities.

38And the priest, the descendant of Aaron, shall be with the Levites uwhen the Levites receive tithes; and the Levites shall bring up a tenth of the tithes to the house of our God, to vthe rooms of the storehouse.

39For the children of Israel and the children of Levi wshall bring the offering of the grain, of the new wine and the oil, to the storerooms where the articles of the sanctuary are, where the priests who minister and the gatekeepers xand the singers are; and we will not yneglect the house of our God.

Nehemiah 11

The People Dwelling in Jerusalem

1Now the leaders of the people dwelt at Jerusalem; the rest of the people cast lots to bring one out of ten to dwell in Jerusalem, athe holy city, and nine-tenths were to dwell in other cities.

2And the people blessed all the men who bwillingly offered themselves to dwell at Jerusalem.

3cThese are the heads of the province who dwelt in Jerusalem. (But in the cities of Judah everyone dwelt in his own possession in their cities—Israelites, priests, Levites, dNethinim, and edescendants of Solomon’s servants.)

4Also fin Jerusalem dwelt some of the children of Judah and of the children of Benjamin.

The children of Judah: Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, of the children of gPerez;

5and Maaseiah the son of Baruch, the son of Col-Hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of Shiloni.

6All the sons of Perez who dwelt at Jerusalem were four hundred and sixty-eight valiant men.

7And these are the sons of Benjamin: Sallu the son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jeshaiah;

8and after him Gabbai and Sallai, nine hundred and twenty-eight.

9Joel the son of Zichri was their overseer, and Judah the son of 1Senuah was second over the city.

10hOf the priests: Jedaiah the son of Joiarib, and Jachin;

11Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, was the leader of the house of God.

12Their brethren who did the work of the house were eight hundred and twenty-two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah,

13and his brethren, heads of the fathers’ houses, were two hundred and forty-two; and Amashai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,

14and their brethren, mighty men of valor, were one hundred and twenty-eight. Their overseer was Zabdiel 2the son of one of the great men.

15Also of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni;

16iShabbethai and jJozabad, of the heads of the Levites, had the oversight of kthe business outside of the 3house of God;

17Mattaniah the son of 4Micha, the son of Zabdi, the son of Asaph, the leader who began the thanksgiving with prayer; Bakbukiah, the second among his brethren; and Abda the son of Shammua, the son of Galal, the son of Jeduthun.

18All the Levites in lthe holy city were two hundred and eighty-four.

19Moreover the gatekeepers, Akkub, Talmon, and their brethren who kept the gates, were one hundred and seventy-two.

20And the rest of Israel, of the priests and Levites, were in all the cities of Judah, everyone in his inheritance.

21mBut the Nethinim dwelt in Ophel. And Ziha and Gishpa were over the Nethinim.

22Also the overseer of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha, of the sons of Asaph, the singers in charge of the 5service of the 6house of God.

23For nit was the king’s command concerning them that a 7certain portion should be for the singers, a quota day by day.

24Pethahiah the son of Meshezabel, of the children of oZerah the son of Judah, was pthe8 king’s deputy in all matters concerning the people.

The People Dwelling Outside Jerusalem

25And as for the villages with their fields, some of the children of Judah dwelt in qKirjath Arba and its villages, Dibon and its villages, Jekabzeel and its villages;

26in Jeshua, Moladah, Beth Pelet,

27Hazar Shual, and Beersheba and its villages;

28in Ziklag and Meconah and its villages;

29in En Rimmon, Zorah, Jarmuth,

30Zanoah, Adullam, and their villages; in Lachish and its fields; in Azekah and its villages. They dwelt from Beersheba to the Valley of Hinnom.

31Also the children of Benjamin from Geba dwelt in Michmash, Aija, and Bethel, and their villages;

32in Anathoth, Nob, Ananiah;

33in Hazor, Ramah, Gittaim;

34in Hadid, Zeboim, Neballat;

35in Lod, Ono, and rthe Valley of Craftsmen.

36Some of the Judean divisions of Levites were in Benjamin.

Nehemiah 12

The Priests and Levites

(cf. Ezra 2:36–40)

1Now these are the apriests and the Levites who came up with bZerubbabel the son of Shealtiel, and Jeshua: cSeraiah, Jeremiah, Ezra,

2Amariah, 1Malluch, Hattush,

32Shechaniah, 3Rehum, 4Meremoth,

4Iddo, 5Ginnethoi, dAbijah,

56Mijamin, 7Maadiah, Bilgah,

6Shemaiah, Joiarib, Jedaiah,

78Sallu, Amok, Hilkiah, and Jedaiah.

These were the heads of the priests and their brethren in the days of eJeshua.

8Moreover the Levites were Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah fwho led the thanksgiving psalms, he and his brethren.

9Also Bakbukiah and Unni, their brethren, stood across from them in their duties.

10Jeshua begot Joiakim, Joiakim begot Eliashib, Eliashib begot Joiada,

11Joiada begot Jonathan, and Jonathan begot Jaddua.

12Now in the days of Joiakim, the priests, the gheads of the fathers’ houses were: of Seraiah, Meraiah; of Jeremiah, Hananiah;

13of Ezra, Meshullam; of Amariah, Jehohanan;

14of 9Melichu, Jonathan; of 10Shebaniah, Joseph;

15of 11Harim, Adna; of 12Meraioth, Helkai;

16of Iddo, Zechariah; of Ginnethon, Meshullam;

17of Abijah, Zichri; the son of 13Minjamin; of 14Moadiah, Piltai;

18of Bilgah, Shammua; of Shemaiah, Jehonathan;

19of Joiarib, Mattenai; of Jedaiah, Uzzi;

20of 15Sallai, Kallai; of Amok, Eber;

21of Hilkiah, Hashabiah; and of Jedaiah, Nethanel.

22During the reign of Darius the Persian, a record was also kept of the Levites and priests who had been hheads of their fathers’ houses in the days of Eliashib, Joiada, Johanan, and Jaddua.

23The sons of Levi, the heads of the fathers’ houses until the days of Johanan the son of Eliashib, were written in the book of the ichronicles.

24And the heads of the Levites were Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brothers across from them, to jpraise and give thanks, kgroup16 alternating with group, laccording to the command of David the man of God.

25Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub were gatekeepers keeping the watch at the storerooms of the gates.

26These lived in the days of Joiakim the son of Jeshua, the son of 17Jozadak, and in the days of Nehemiah mthe governor, and of Ezra the priest, nthe scribe.

Nehemiah Dedicates the Wall

27Now at othe dedication of the wall of Jerusalem they sought out the Levites in all their places, to bring them to Jerusalem to celebrate the dedication with gladness, pboth with thanksgivings and singing, with cymbals and stringed instruments and harps.

28And the sons of the singers gathered together from the countryside around Jerusalem, from the qvillages of the Netophathites,

29from the house of Gilgal, and from the fields of Geba and Azmaveth; for the singers had built themselves villages all around Jerusalem.

30Then the priests and Levites rpurified themselves, and purified the people, the gates, and the wall.

31So I brought the leaders of Judah up on the wall, and appointed two large thanksgiving choirs. sOne went to the right hand on the wall ttoward the Refuse Gate.

32After them went Hoshaiah and half of the leaders of Judah,

33and Azariah, Ezra, Meshullam,

34Judah, Benjamin, Shemaiah, Jeremiah,

35and some of the priests’ sons uwith trumpets—Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph,

36and his brethren, Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, and Hanani, with vthe musical winstruments of David the man of God. Ezra the scribe went before them.

37xBy the Fountain Gate, in front of them, they went up ythe stairs of the zCity of David, on the stairway of the wall, beyond the house of David, as far as athe Water Gate eastward.

38bThe other thanksgiving choir went the opposite way, and I was behind them with half of the people on the wall, going past the cTower of the Ovens as far as dthe Broad Wall,

39eand above the Gate of Ephraim, above fthe Old Gate, above gthe Fish Gate, hthe Tower of Hananel, the Tower of 18the Hundred, as far as ithe Sheep Gate; and they stopped by jthe Gate of the Prison.

40So the two thanksgiving choirs stood in the house of God, likewise I and the half of the rulers with me;

41and the priests, Eliakim, Maaseiah, 19Minjamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets;

42also Maaseiah, Shemaiah, Eleazar, Uzzi, Jehohanan, Malchijah, Elam, and Ezer. The singers 20sang loudly with Jezrahiah the director.

43Also that day they offered great sacrifices, and rejoiced, for God had made them rejoice with great joy; the women and the children also rejoiced, so that the joy of Jerusalem was heard kafar off.

Temple Responsibilities

44lAnd at the same time some were appointed over the rooms of the storehouse for the offerings, the firstfruits, and the mtithes, to gather into them from the fields of the cities the portions specified by the Law for the priests and Levites; for Judah rejoiced over the priests and Levites who 21ministered.

45Both the singers and the gatekeepers kept the charge of their God and the charge of the purification, naccording to the command of David and Solomon his son.

46For in the days of David oand Asaph of old there were chiefs of the singers, and songs of praise and thanksgiving to God.

47In the days of Zerubbabel and in the days of Nehemiah all Israel gave the portions for the singers and the gatekeepers, a portion for peach day. qThey also 22consecrated holy things for the Levites, rand the Levites consecrated them for the children of Aaron.

Nehemiah 13

Principles of Separation

(Num. 22:1—24:25)

1On that day athey read from the Book of Moses in the hearing of the people, and in it was found written bthat no Ammonite or Moabite should ever come into the assembly of God,

2because they had not met the children of Israel with bread and water, but chired Balaam against them to curse them. dHowever, our God turned the curse into a blessing.

3So it was, when they had heard the Law, ethat they separated all the mixed multitude from Israel.

The Reforms of Nehemiah

4Now before this, fEliashib the priest, having authority over the storerooms of the house of our God, was allied with gTobiah.

5And he had prepared for him a large room, hwhere previously they had stored the grain offerings, the frankincense, the articles, the tithes of grain, the new wine and oil, iwhich were commanded to be given to the Levites and singers and gatekeepers, and the offerings for the priests.

6But during all this I was not in Jerusalem, jfor in the thirty-second year of Artaxerxes king of Babylon I had returned to the king. Then after certain days I obtained leave from the king,

7and I came to Jerusalem and discovered the evil that Eliashib had done for Tobiah, in kpreparing a room for him in the courts of the 1house of God.

8And it grieved me bitterly; therefore I threw all the household goods of Tobiah out of the room.

9Then I commanded them to lcleanse the rooms; and I brought back into them the articles of the house of God, with the grain offering and the frankincense.

10I also realized that the portions for the Levites had mnot been given them; for each of the Levites and the singers who did the work had gone back to nhis field.

11So oI contended with the rulers, and said, p“Why is the house of God forsaken?” And I gathered them together and set them in their place.

12qThen all Judah brought the tithe of the grain and the new wine and the oil to the storehouse.

13rAnd I appointed as treasurers over the storehouse Shelemiah the priest and Zadok the scribe, and of the Levites, Pedaiah; and next to them was Hanan the son of Zaccur, the son of Mattaniah; for they were considered sfaithful, and their task was to distribute to their brethren.

14tRemember me, O my God, concerning this, and do not wipe out my good deeds that I have done for the house of my God, and for its services!

15In those days I saw people in Judah treading wine presses uon the Sabbath, and bringing in sheaves, and loading donkeys with wine, grapes, figs, and all kinds of burdens, vwhich they brought into Jerusalem on the Sabbath day. And I warned them about the day on which they were selling provisions.

16Men of Tyre dwelt there also, who brought in fish and all kinds of goods, and sold them on the Sabbath to the children of Judah, and in Jerusalem.

17Then I contended with the nobles of Judah, and said to them, “What evil thing is this that you do, by which you profane the Sabbath day?

18w“Did not your fathers do thus, and did not our God bring all this disaster on us and on this city? Yet you bring added wrath on Israel by profaning the Sabbath.”

19So it was, at the gates of Jerusalem, as it xbegan to be dark before the Sabbath, that I commanded the gates to be shut, and charged that they must not be opened till after the Sabbath. yThen I posted some of my servants at the gates, so that no burdens would be brought in on the Sabbath day.

20Now the merchants and sellers of all kinds of 2wares 3lodged outside Jerusalem once or twice.

21Then I warned them, and said to them, “Why do you spend the night 4around the wall? If you do so again, I will lay hands on you!” From that time on they came no more on the Sabbath.

22And I commanded the Levites that zthey should cleanse themselves, and that they should go and guard the gates, to sanctify the Sabbath day.

Remember me, O my God, concerning this also, and spare me according to the greatness of Your mercy!

23In those days I also saw Jews who ahad married women of bAshdod, Ammon, and Moab.

24And half of their children spoke the language of Ashdod, and could not speak the language of Judah, but spoke according to the language of one or the other people.

25So I ccontended with them and 5cursed them, struck some of them and pulled out their hair, and made them dswear by God, saying, “You shall not give your daughters as wives to their sons, nor take their daughters for your sons or yourselves.

26e“Did not Solomon king of Israel sin by these things? Yet among many nations there was no king like him, fwho was beloved of his God; and God made him king over all Israel. gNevertheless pagan women caused even him to sin.

27“Should we then hear of your doing all this great evil, htransgressing against our God by marrying pagan women?”

28And one of the sons iof Joiada, the son of Eliashib the high priest, was a son-in-law of jSanballat the Horonite; therefore I drove him from me.

29kRemember them, O my God, because they have defiled the priesthood and lthe covenant of the priesthood and the Levites.

30mThus I cleansed them of everything pagan. I also nassigned duties to the priests and the Levites, each to his service,

31and to bringing othe wood offering and the firstfruits at appointed times.

pRemember me, O my God, for good!

Nehemiah Commentaries

Nehemiah 1

1:1–7:73a Nehemiah returns to Jerusalem and successfully leads a 52 day “rebuilding of the wall” project (cf. 6:15).

1:1—2:20 This section details how Nehemiah became the governor of Judah (cf. 5:14; 8:9; 10:1; 12:26).

1:1 The words of Nehemiah. The personal records of this famous royal cupbearer, whose name means “Jehovah comforts,” (cf. 3:16; 7:7; 8:9; 10:1; 12:26, 47) contribute greatly to this book. Unlike Esther and Mordecai, named after Mesopotamian deities Ishtar and Marduk, Nehemiah was given a Heb. name. Hachaliah. Nehemiah’s father is mentioned again in Neh. 10:1, but nowhere else in the OT. Chislev. This is in Nov./Dec. 446 B.C., 4 months before Nisan (Mar./Apr.), when Nehemiah came before the king to get permission to go to Jerusalem (2:1). twentieth year. The 20th year (ca. 446/445 B.C.) in the reign of Persian king Artaxerxes (ca. 464–423 B.C.; cf. 2:1). Shushan. Also known as Susa, this city was situated E of Babylon, about 150 mi. N of the Persian Gulf. Shushan was one of the Medo-Persian strongholds, a wintering city for many officials, and the setting of Esther.

1:2 Hanani. Apparently a sibling of Nehemiah (cf. 7:2), he had gone to Jerusalem in the second return under Ezra’s leadership (ca. 458 B.C.). Jews…Jerusalem. Nehemiah was deeply concerned about the people and the city, especially during the previous 13 years, since the second return under Ezra (458 B.C.).

1:3 wall of Jerusalem…gates. The opposition had successfully thwarted the Jews’ attempts to reestablish Jerusalem as a distinctively Jewish city capable of withstanding its enemies’ assaults, which could possibly lead to another destruction of the newly rebuilt temple (ca. 516 B.C.; cf. Ezra 4:7–23).

1:4 sat down and wept, and mourned for many days. Although Nehemiah was neither a prophet nor a priest, he had a deep sense of Jerusalem’s significance to God and was greatly distressed that affairs there had not advanced the cause and glory of God.

1:5–11 This prayer represents one of the Scripture’s most moving confessions and intercessions before God (cf. Ezra 9:6–15; Dan. 9:4–19).

1:5 keep Your covenant and mercy with those who love You. After 70 years of captivity in Babylon, God kept His promise to restore His people to the Promised Land. The promise appeared to be failing, and Nehemiah appealed to God’s character and covenant as the basis by which He must intervene and accomplish His pledges to His people.

1:6 we have sinned against You. Nehemiah may have believed that the sins of the returnees (cf. Ezra 9, 10) had prompted God to change His mind and withhold His favor from the Jews.

1:7 commandments…statutes…ordinances. Those which are recorded in Exodus, Leviticus, Numbers, and Deuteronomy.

1:8 Remember. Not a reminder to God as if He had forgotten, but a plea to activate His Word.

1:8, 9 the word…Moses. This represents a summary of various Mosaic writings. On “scattering” (v. 8) see Deut. 4:25–28; 28:63–65. On “regathering” see Deut. 4:29–31; 30:1–5.

1:10 redeemed by Your great power, and by Your strong hand. His allusion to the Exodus redemption recalled the faithful and strong hand of God which had brought Israel out of bondage once before and grounded his confidence in God’s power as the basis of his appeal for a second deliverance that will be as successful as the first.

1:11 who desire to fear Your name. Nehemiah alluded to the fact that Israel was the place which God had chosen for His name to dwell (1:9); the people desired to fear His name and, thus, were praying for God’s intervention. in the sight of this man. The reference to King Artaxerxes anticipated the discussion in 2:1ff. the king’s cupbearer. As an escort of the monarch at meals, the cupbearer had a unique advantage to petition the king. Not only did the king owe him his life since the cupbearer tested all the king’s beverages for possible poison, thus putting his own life at risk, but he also became a close confidant. God sovereignly used this relationship between a Gentile and Jew to deliver His people, such as He did with Joseph, Daniel, Esther, and Mordecai.

Neh. 1:11

Time Line of Nehemiah

Reference: 1:1, 4

Date: Nov./Dec. 446 B.C. (Kislev)

Event: Nehemiah hears of problems and prays.

Reference: 2:1-5

Date: Mar./Apr. 445 B.C. (Nisan)

Event: Nehemiah is dispatched to Jerusalem.

Reference: 3:1; 6:15

Date: July/Aug. 445 B.C. (Ab)

Event: Nehemiah starts the wall.

Reference: 6:15

Date: Aug./Sept. 445 B.C. (Elul)

Event: Nehemiah completes the wall.

Reference: 7:73b

Date: Sept./Oct. 445 B.C. (Tishri)

Event: Day of Trumpets celebrated (implied).

Reference: 8:13-15

Date: Sept./Oct. 445 B.C. (Tishri)

Event: Feast of Tabernacles celebrated.

Reference: 9:1

Date: Sept./Oct. 445 B.C. (Tishri)

Event: Time of confession.

Reference: 12:27

Date: Sept./Oct. 445 B.C. (Tishri)

Event: Wall dedicated.

Reference: 13:6

Date: 445-433 B.C.

Event: Nehemiah’s first term as governor (Neh. 1-12).

Reference: 13:6

Date: 433-424 B.C. (?)

Event: Nehemiah returns to Persia.

Reference: No ref.

Date: 433-? B.C.

Event: Malachi prophesies in Jerusalem during Nehemiah’s absence.

Reference: 13:1, 4, 7

Date: 424-? B.C.

Event: Nehemiah returns and serves a second term as governor (Neh. 13).

Nehemiah 2

2:1 Nisan. Mar./Apr. 445 B.C. twentieth year. See note on 1:1. when wine was before him. Since the act of tasting wine to ensure it was not dangerous to the king strengthened the trust between king and cupbearer, this was the appropriate time for Nehemiah to win Artaxerxes’ attention and approval. Not surprisingly, kings often developed so much trust in their cupbearers that the latter became counselors to the kings. Now I had never been sad. Sadness was a dangerous emotion to express in the king’s presence. The king wanted his subjects to be happy, since this reflected the well-being brought about by his administrative prowess.

2:2 dreadfully afraid. He feared that either his countenance, his explanation, or his request would anger the king and thus lead to his death (cf. Esth. 4:11 with 5:1–3).

2:3 tombs…gates. Nehemiah’s deep concern and sadness over the condition of Jerusalem and his people was expressed in his reference to tombs and gates. A tomb was a place to show respect for dead community members who birthed the living generation and passed on their spiritual values to them. Tombs were also the place where the present generation hoped to be honored by burial at death. Gates were emblematic of the life of the city, since the people gathered for judicial procedure or basic social interaction near the gates. The burned gates represented the death of social life, i.e., the end of a community of people.

2:4 What do you request? The king rightly interpreted Nehemiah’s sad countenance as a desire to take action on behalf of his people and homeland. His immediate response to the king’s question illustrates how continual his prayer life was (cf. 1:6). God of heaven. See note on Ezra 1:2.

2:5 that I may rebuild it. The request undeniably referred to the city walls, for there could be no permanence without walls, but it also may have included political and administrative rebuilding as well.

2:6 the queen. Since Esther was the queen of the previous king Ahasuerus (Xerxes) ca. 486–464 B.C. and the stepmother of Artaxerxes, it could be that she had previously influenced the present king and queen to be favorably disposed to the Jews. return. This presupposes that Nehemiah was being dispatched on his desired mission and upon its completion would return to Persia (cf. Neh. 13:6).

2:7 let letters be given to me. Official letters transferred a portion of the king’s authority to Nehemiah. In this context, he needed to pass through the lands of Judah’s enemies who could harm him or prevent him from rebuilding Jerusalem. The roads upon which messengers, ambassadors, and envoys of all sorts traveled had stations where such letters could be inspected for passage. Three months of travel from Susa to Jerusalem was long, dangerous, and ridden with protocol where letters were required for passage. The danger associated with the passage, but particularly the administrative authority which Nehemiah carried in the letters, led Artaxerxes to send captains of the army and horsemen with Nehemiah for protection (2:9). See notes on Ezra 1:11; 7:8, 9.

2:8 and a letter to Asaph the keeper of the king’s forest. Lumber was a very precious commodity. This is illustrated in a document from one ancient city in Mesopotamia in which a forest official is taken to court for cutting down a tree. Forests were carefully guarded, and written permission from the king would assure Nehemiah of the lumber he would need to build the citadel, wall reinforcements, and his own residence from which he would administrate the reconstruction. citadel. This edifice located next to the temple on the NW side was a fortified building for the purpose of guarding the temple. It was subsequently rebuilt by Herod and named Antonia. the good hand of my God upon me. This refrain is common to both Ezra and Nehemiah. It is a frequent reminder in these inspired books that God works through His servants to accomplish His will (cf. Ezra 1:5; 7:6).

2:9—3:1 The journey from Persia to Jerusalem and the preparation period was to be 3–4 months (cf. 2:1 with 6:15).

2:9 I went to the governors. Nehemiah’s encroachment upon their provincial control posed a tremendous threat to these officials. If handled improperly, disregard for the other local officials would have put Nehemiah’s life and the lives of those in Jerusalem in jeopardy. To prevent such a reaction, God had moved the Persian king to dispatch royal army captains and horsemen to accompany Nehemiah and to guard against such attacks.

2:10 Sanballat…Tobiah. These men were probably also behind the opposition described in Ezra 4:7–23 which stopped the work in Jerusalem. Sanballat served as governor of Samaria (Horonaim being a town in Moab, he was probably a Moabite) and Tobiah of the region E of the Jordan. These district magistrates were leaders of Samaritan factions (see chap. 6) to the N and E. They had lost any recourse to prevent Judah from rebuilding since God’s people were authorized to fortify their settlement against attack from enemies such as these two officials. To overtly attack or oppose the Jews would be to oppose the Persian king.

2:11–16 Nehemiah spent 3 days discerning what course to follow before informing anyone of his plan; then, he wisely viewed the terrain in secret and surveyed the southern end of the city, noting the broken and burnt conditions of the walls and gates.

2:13, 15 Valley Gate. Nehemiah began and ended his trip at the same spot (cf. 3:13) on the W side.

2:13 Serpent Well. The exact location is unknown, although it is somewhere in the southern section of Jerusalem. Refuse Gate. A.k.a. Dung Gate. At the southern tip of the city (cf. 3:13; 12:31) a common sewer ran to the Kidron Brook into the Valley of Hinnom.

2:14 Fountain Gate. The exact location is unknown, although it was somewhere in the southern section of Jerusalem, probably on the E side. King’s Pool. Possibly the pool of Siloam (cf. 3:15).

2:15 the valley. The Kidron Valley, running N and S to the E of the temple mount.

Neh. 2:16

Jerusalem in Nehemiah’s Day

2:17 we may no longer be a reproach. The destruction of the city by Nebuchadnezzar brought great reproach upon Israel, but particularly upon their God. Nehemiah assured the Jews (v. 20) that because God would prosper them in this endeavor for His glory, they should move ahead.

2:18 The sight of Nehemiah’s credentials and his motivating message revived their drooping spirits to begin the building despite the bitter taunts of influential men (vv. 19, 20).

2:19 Sanballat…Tobiah. See note on 2:10. Geshem the Arab. This ruler most likely officiated to the S of Jerusalem.

2:20 God of heaven. Cf. Neh. 1:5 and see note on Ezra 1:2. Not only did Nehemiah have the king’s permission and was not rebelling, but he had God’s protection. Those enemies who tried to intimidate against the work had neither, since they were not commissioned by God or the king.

Nehemiah 3

3:1—7:3 A detailed account of rebuilding the wall is given.

3:1 Eliashib the high priest. The grandson of Jeshua the High-Priest in Zerubbabel’s era (cf. Neh. 12:10). built. On the fourth of Ab, (Jul./Aug.) 445 B.C. (cf. 6:15). Sheep Gate. This is located in the NE section of Jerusalem (cf. 3:32; 12:39). The narrative moves around the perimeter of Jerusalem in a counterclockwise direction. Tower of the Hundred…Tower of Hananel. This northern section of Jerusalem opened up to the central Benjamin plateau where enemy forces could attack most easily from the N. The rest of the perimeter of the city was protected by the natural valley topography.

3:3 Fish Gate. So named because merchants sold fish on the northern side of Jerusalem. Men of Tyre and other coastal towns routinely brought fish to sell (cf. 12:39; 13:16).

3:5 nobles did not put their shoulders to the work of their Lord. One explanation, beyond just the laziness of the rich, is that these nobles had been pledged to Tobiah for personal gain (6:17–19).

3:6 the Old Gate. Believed to be in the NW corner of Jerusalem (cf. 12:39).

3:8 the Broad Wall. On the western side of the northern sector (cf. 12:38).

Neh. 3:10

Seven Attempts to Stop Nehemiah’s Work

1. 2:19 Sanballat, Tobiah, and Geshem mocked Nehemiah.

2. 4:1–3 Sanballat and Tobiah mocked Nehemiah.

3. 4:7–23 The enemy threatened a military attack.

4. 6:1–4 Sanballat and Geshem attempted to lure Nehemiah outside of Jerusalem to Ono.

5. 6:5–9 Sanballat threatened Nehemiah with false charges.

6. 6:10–14 Shemaiah, Noadiah, and others were paid to prophesy falsely and discredit Nehemiah.

7. 6:17–19 Tobiah had spies in Jerusalem and wrote Nehemiah letters in order to frighten him.

3:11 Tower of the Ovens. On the western side of Jerusalem (cf. 12:38).

3:13 the Valley Gate. See note on 2:13, 15. the Refuse Gate. See note on 2:13.

3:15 Pool of Shelah. See note on 2:14. the King’s Garden. In the SE sector.

3:16 tombs of David. Cf. 2:5. Presumably in the SE sector. House of the Mighty. This location is probably associated with David’s mighty men (cf. 2 Sam. 23:8–39).

3:19 the Armory. Located on the eastern side of Jerusalem.

3:26 Ophel. An area S of the temple mount, near the Water Gate, where the Nethinim lived (cf. 2 Chr. 27:3; 33:14; Neh. 11:21). the Water Gate. Near the Gihon Spring on the E side of Jerusalem (cf. 8:16; 12:37).

3:28 the Horse Gate. In the NE sector.

3:29 the East Gate. Possibly located to the E of the temple mount.

3:31 the Miphkad Gate. In the NE sector.

3:32 the Sheep Gate. Having traveled around Jerusalem in a counterclockwise direction, the narrative ends where it began (cf. 3:1; 12:39).

Nehemiah 4

4:1–23 This section describes the intimidation and opposition to the project.

4:2 the army of Samaria. While it is a possibility that his intentions were to provoke the military force to action, since that would have brought the Persian overlord down on Samaria swiftly, harassment and mockery (v. 3) became the primary strategy to prevent the reconstruction of the walls.

4:4, 5 Nehemiah’s dependence on his sovereign God is never more evident than in his prayer (cf. 1:5–11; 2:4).

4:7, 8 the Ashdodites. Added to the list of enemies already given are the dwellers of Ashdod, one of the former Philistine cities to the W of Jerusalem. Apparently they came to the point where they were at least contemplating a full-scale attack on Jerusalem because of the rapid progress of the wall.

4:9 The Jews exhibited a balance between faith in God and readiness, employing some of the wall builders as guards.

4:10 so much rubbish. Lit. “dust,” the term refers to the rubble or ruins of the prior destruction (586 B.C.), which they had to clear away before they could make significant progress on the rebuilding of the walls.

4:11, 12 Part of the strategy of the enemy coalition was to frighten and intimidate the Jews by making them think their army would soon surprise them with a massive force that would quickly engulf them.

4:13–15 positioned men. Nehemiah and the others had received word that Sanballat had mustered the army of Samaria (4:2). In fact, God made sure the strategy was known by letting the nearby Jews know, so they would report it to Judah’s leaders. Though vigilant, armed, and ready, Nehemiah and those he led consistently gave God the glory for their victories and construction successes.

4:16–18a The threats cut the work force in half, and even those who worked carried weapons in case of attack (cf. v. 21).

4:18b–20 trumpet. Among other functions, trumpets were used to sound an alarm in the event of danger or to summon soldiers to battle. Nehemiah kept a trumpeter at his side always, so that the alarm could be sounded immediately. His plan also included perpetual diligence (vv. 22, 23).

Nehemiah 5

5:1–13 Enemy opposition and difficult times in general had precipitated economic conditions which had a devastating effect on Judah’s fragile life. The effect of this extortion on the morale of the returnees was worse than the enemy opposition.

5:1–5 Jewish brethren. Perhaps this refers again to the nobles who would not work and had alliances with the enemies (see note on 3:5). The people were fatigued with hard labor, drained by the relentless harassment of enemies, poor and lacking the necessities of life, lacking tax money and borrowing for it, and working on the wall in the city rather than getting food from the country. On top of this came complaints against the terrible exploitation and extortion by the rich Jews who would not help, but forced people to sell their homes and children, while having no ability to redeem them back. Under normal conditions, the law offered the hope of releasing these young people through the remission of debts which occurred every 7 years or in the 50th year of Jubilee (Lev. 25). The custom of redemption made it possible to “buy back” the enslaved individual at almost any time, but the desperate financial situation of those times made that appear impossible.

5:7 I rebuked the nobles and rulers. The commitment of the nobles and rulers to the reconstruction project was negligible (cf. 3:5), while their loyalty to Tobiah and others in opposition added to their opportunistic attitudes, placing them close to the status of opposition. They had become the enemy from within. exacting usury. Usury can refer to normal interest or it can signify excessive interest. According to Mosaic law, the Jews were forbidden to take interest from their brothers on the loan of money, food, or anything else. If the person was destitute, they should consider it a gift. If they could pay it back later, it was to be without interest (see Lev. 25:36, 37; Deut. 23:19, 20). Such generosity marked the godly (see Ps. 15:5; Jer. 15:10; cf. Prov. 28:8). Interest could be taken from foreigners (Deut. 23:20). Interest loans were known to exceed 50 percent at times in ancient nations. Such usury took advantage of people’s desperation and was virtually impossible to repay, consuming their entire family assets and reducing the debtors to permanent slavery. See notes on Deut. 23:19, 20; 24:10–13.

5:8 we have redeemed. Nehemiah denounced with just severity the evil conduct of selling a brother by means of usury. He contrasted it with his own action of redeeming with his own money some of the Jewish exiles, who through debt had lost their freedom in Babylon.

5:10 I also. Nehemiah set the example again by making loans, but not in exacting usury.

5:11 Restore now to them. To remedy the evil that they had brought, those guilty of usury were to return the property they had confiscated from those who couldn’t pay the loans back, as well as returning the interest they had charged (see notes on Luke 19:2–10).

5:12 an oath. The consciences of the guilty were struck by Nehemiah’s words, so that their fear, shame, and contrition caused them to pledge the release of their loans and restore property and interest, including setting slaves free. This cancellation of debt had a profoundly unifying effect on both sides of the indebtedness. The proceedings were formally consummated with the people binding themselves by a solemn oath from the priests (with them as administrators) that they would be faithful to the pledge.

5:13 shook out the fold. This curse rite from the governor, Nehemiah, called down God’s wrath upon anyone who would not follow through with his commitment to release debts. The people agreed and did as they had promised.

5:14 twentieth year. See note on 1:1. thirty-second year. The year Nehemiah returned to Artaxerxes in Persia (ca. 433 B.C.; cf. 13:6). ate the governor’s provisions. This refers to the provisions from the Persian administration, but from which he had chosen not to partake because it would have to come from taxing his poverty-stricken people (v. 15). The statement is testimony to the wealth of Nehemiah gained as the king’s cupbearer in Persia. Verses 17, 18 record that he supported 150 men with abundant provisions who ruled with him (and their families), indicating the personal wealth he had brought from Babylon.

5:15 forty shekels. Approximately one lb. of silver. because of the fear of God. Nehemiah would not exact usury from his fellow countrymen as his predecessors had, because he viewed it as an act of disobedience toward God.

5:16 we did not buy any land. Even though the time to purchase property from those forced to sell couldn’t have been better, Nehemiah maintained a consistent personal policy not to take advantage of another’s distress. He worked on the wall rather than spending his time building personal wealth.

5:18 governor’s provisions. See note on 5:14. In the ancient Near East, it was customary to calculate the expense of a king’s establishment, not by the quantity of money, but by the quantity of his provisions (cf. 1 Kin. 4:22; 18:19; Eccl. 5:11).

5:19 Remember me. The first of 4 such prayers (cf. 13:14, 22, 31).

Nehemiah 6

6:1 Sanballat, Tobiah, Geshem. See notes on 2:10, 19.

6:2 sent to me. This suggests either a letter or an oral message delivered by messenger to Nehemiah. Satisfied that they could not prevent Nehemiah’s project from succeeding by open military engagement (see note on 4:13–15), they decided to overcome him by deception. plain of Ono. Located S of Joppa on the western extremity of Judah along the seacoast.

6:3 So I sent messengers. Because he knew they were luring him into a trap, he sent representatives, who themselves might have been killed or imprisoned for ransom.

6:5 open letter. Official letters were typically rolled up and sealed with an official signet by the letter’s sender or one of his assisting officials. An open or unsealed letter was not only a sign of disrespect and open criticism, but also suggested the information therein was public knowledge. The goal of this document was to intimidate Nehemiah into stopping the work.

6:6 It is reported among the nations. The letter suggested that Nehemiah’s intent to revolt was common knowledge which would get back to the king of Persia if he didn’t come to the requested conference. you and the Jews plan to rebel. This information would have brought Persian troops against the Jews had it been true. Even though Judah had a reputation for breaking its allegiances with its overlord kings, on this occasion that was not the case. rebuilding the wall, that you may be their king. Artaxerxes had commissioned the rebuilding of the wall based on his relationship of trust with Nehemiah. Once the project was accomplished, the king expected Nehemiah to return to Susa. Allegations that Nehemiah was fortifying the city so that he might be made king would seriously violate the Persian king’s trust, if not create a war. The plot was an attempt to intimidate Nehemiah with the idea that a wedge was to be driven between Nehemiah and Artaxerxes so that Nehemiah would come to the meeting with those enemies—a meeting that would have featured his death.

6:7 appointed prophets to proclaim. If there were such prophets, Sanballat actually hired them to feed incorrect information generating the false rumor (cf. 6:10–14). By dispatching such prophets to make public proclamations that Nehemiah had made himself king, the Persian imperial rule would have appeared to be supplanted.

6:10 secret informer. When the open letter failed to intimidate Nehemiah into stopping the work and coming to a meeting, his enemies decided to try intimidation from within. They hired a false prophet (v. 12), Shemaiah, to lure Nehemiah into the Holy Place in the temple for refuge from a murder plot. To enter and shut himself in the Holy Place would have been a desecration of the house of God and would have caused people to question his reverence for God. Shemaiah was the son of a priest who was an intimate friend of Nehemiah. This plan would give them grounds to raise an evil report against Nehemiah, who was not a priest and had no right to go into the Holy Place (cf. 6:13). It could also make the people question his courage (v. 11). Other disloyal Jews included: 1) the nobles (3:5; 6:17); 2) Jews who lived near Sanballat (4:12); 3) Noadiah (6:14); 4) Meshullam (6:17–19); 5) Eliashib (13:4, 7); and 6) the High-Priest’s grandson (13:28). the house of God. This is a frequently used name for the temple (cf. 8:16; 10:32–39; 11:11, 16, 22; 12:40; 13:4, 7, 9, 11, 14).

6:15 Elul. Aug./Sept., 445 B.C. Knowing that the project lasted 52 days, it commenced on the fourth of Ab (Jul./Aug.) 445 B.C.

6:16 this work was done by our God. While modern readers might be tempted to exalt the leadership qualities which brought the work to completion, Nehemiah’s conclusion was seen through the eyes of his enemies, i.e., God works through faithful people, but it is God who works. This is a change from the attitudes indicated in 4:1 and 5:9.

6:17–19 the nobles of Judah sent many letters to Tobiah. Nehemiah added a footnote that in the days of building the wall, the nobles of Judah who refused to work (3:5) were in alliance and correspondence with Tobiah because, although his ancestors were Ammonites (2:19), he had married into a respectable Jewish family. Shemaiah was from the family of Arah (Ezra 2:5); his son Jehohanan was the son-in-law of Meshullam who shared in the work of building (3:4, 30). According to 13:4, the High-Priest, Eliashib, was related to Tobiah (which is a Jewish name). The meddling of these nobles, by trying to play both sides through reports to Tobiah and to Nehemiah (v. 19), only widened the breach as Tobiah escalated efforts to frighten the governor.

Nehemiah 7

7:2 Hanani. Cf. 1:2. the citadel. See note on 2:8.

7:3 In the ancient Near East, it was customary to open the city gates at sunrise and close them at sunset. Nehemiah recommended that this not be done, because of the hostility of the enemies. Rather the gates were to be kept shut until well into the heat of the morning when everyone was up and active. When the gates were shut, they were to be guarded by sentinels at watch stations and in front of their own vulnerable homes (v. 4).

7:5a my God put it into my heart. Throughout the book, Nehemiah claimed the hand of God was at work in all circumstances (cf. 2:8, 18; 6:16).

7:5b, 6 I found a register. Nehemiah discovered a register of the people made by Ezra in Babylon before the first group returned, a listing of the people who had come with Zerubbabel.

7:6–73a Nehemiah gave the list of those in the first return from Persia to Jerusalem under Zerubbabel in 538 B.C. See notes on Ezra 2:1–70. Minor discrepancies are possibly due to Ezra listing those who intended to depart, while Nehemiah listed those who actually arrived; or some other unknown reason.

7:65 consult with the Urim and Thummim. One of the methods used to discern the will of God on a specific matter. See note on Ex. 28:30.

7:73b–10:39 God gave revival under Ezra’s spiritual leadership.

7:73b–8:12 The revival began with an exposition of God’s Word.

7:73b seventh month. The month of Tishri (Sept./Oct.), 445 B.C., less than one week after completing the walls (cf. 6:15). The Feast of Tabernacles usually began on the fifteenth day (cf. 6:14 with Lev. 23:33–44), but here it began on the second (cf. 8:13), and it was a feast to which the whole nation was called. Usually the Feast of Trumpets occurred on the first day (cf. Lev 23:23–25).

Nehemiah 8

8:1, 2 the Book…the Law. In response to the people’s request, Ezra brought the law of the LORD, which he had set his heart to study, practice, and teach to the people (cf. Ezra 7:10). At this time, the law was a scroll, as opposed to a text consisting of bound pages. Such a reading was required every 7 years at the Feast of Tabernacles (cf. Deut. 31:10–13), even though it had been neglected since the Babylonian captivity until this occasion.

8:1 the Water Gate. See note on 3:26. Ezra. This is the first mention of Ezra in the book of Nehemiah, though he had been ministering in Jerusalem since 458 B.C. (cf. Ezra 7:1—13:44).

8:3 read…understand. Here is the general summary of the event of reading and explaining the Scripture from daybreak to noon, a period of at least 6 hours (more detail is added in vv. 4–8).

8:4 platform…beside him. The platform was big enough to hold 14 people for the long hours of reading and explaining (v. 8). The men, probably priests, stood with Nehemiah to show agreement.

8:5 stood up. In respect at the reading of God’s Word, as though they were in the presence of God Himself, the people stood for all the hours of the exposition.

8:6 blessed the LORD. A praise befitting the reading. In a synagogue, the reading is preceded by a benediction. The response of “Amen, Amen” was an affirmation of what Ezra prayed.

8:7, 8 Some of the Levites assisted Ezra with the people’s understanding of the Scripture by reading and explaining it.

8:8 gave the sense. This may have involved translation for people who were only Aramaic speakers in exile, but more likely it means “to break down” the text into its parts so that the people could understand it. This was an exposition or explanation of the meaning and not just translation. helped them to understand the reading. In this act of instruction, Ezra’s personal commitment to study the law, practice it in his own life, and then teach it (Ezra 7:10) was reflected.

8:9 governor. See note on 5:14. Ezra the priest. Cf. Ezra 7:11, 12, 21; 10:10, 16. wept, when they heard the words of the Law. When they heard and understood God’s law, they understood their violations of it. Not tears of joy, but penitent sorrow (8:10) came forth as they were grieved by conviction (8:11) over the distressing manifestations of sin in transgressing the LORD’s commands and the consequent punishments they had suffered in their captivity.

8:10–12 the joy of the LORD is your strength. The event called for a holy day of worship to prepare them for the hard days ahead (cf. 12:43), so they were encouraged to rejoice. The words they had heard did remind them that God punishes sin, but also that God blesses obedience. That was reason to celebrate. They had not been utterly destroyed as a nation, in spite of their sin, and were, by God’s grace, on the brink of a new beginning. That called for celebration.

8:13—9:37 The Jews celebrated the Feast of Tabernacles and confessed their history of sins.

8:13 in order to understand the words of the Law. The smaller group that gathered to Ezra consisted of those who had teaching responsibilities: the heads of the father’s houses to their families, and the priests and Levites to the general population in the community (Mal. 2:6, 7).

8:14 Cf. Ex. 23:16; Lev. 23:33–44; Num. 29:12–38; Deut. 16:13–17 for details on the Feast of Tabernacles.

8:15, 16 they should announce and proclaim. Proclamations such as this carried the authority of the administration represented by leaders such as Nehemiah, who was the governor, and Ezra, the priest and scribe (8:9) who had been used to reestablish the city, its worship, and its social life. The people responded to their directive.

8:16 Water Gate. See notes on 3:26; 12:37. Gate of Ephraim. This is believed to have been near the Old Gate (cf. 3:6; 12:39).

8:17 since the days of Joshua…very great gladness. Tabernacles had been celebrated since Joshua (2 Chr. 7:8–10; Ezra 3:4), but not with such joy.

8:18 This was more than was required and arose from the exuberant zeal of the people.

Nehemiah 9

9:1 this month. Tishri (Sept./Oct.), 445 B.C. (cf. 7:73b; 8:2). with fasting, in sackcloth, and with dust. The outward demonstration of deep mourning and heaviness of heart for their iniquity seems to have been done in the spirit of the Day of Atonement which was normally observed on the tenth day of the seventh month (cf. Lev. 16:1–34; 23:26–32).

9:2 separated themselves from all foreigners. This call for divorcing all lawful wives taken from among the heathen was needed, since the last time, prompted 13 years before by Ezra (see notes on Ezra 10) had only been partially successful. Many had escaped the required action of divorce and kept their pagan wives. Perhaps new defaulters had appeared also, and were confronted for the first time with this necessary action of divorce. Nehemiah’s efforts were successful in removing this evil mixture.

9:3 they stood…read…confessed and worshiped. The succession of events helped to reestablish the essential commitment of Israel to God and His law. They read for 3 hours about the sins of their fathers and for 3 more hours confessed that they had been partakers of similar evil deeds. In response to all of this, they worshiped.

9:4–37 This long confession of sin in the context of the recitation of God’s mighty redemptive acts on Israel’s behalf is an expression of worship (v. 3) that recalls some of the psalms in their theme and worshipful purpose. This season of national humiliation centered on adoring God for His great mercy in the forgiveness of their multiplied iniquities, in delivering them from judgment, protecting them, and blessing them graciously. Apparently, this great prayer of worship offered to God was recited by a group of Levites (vv. 4, 5) indicating it had been prepared and adopted beforehand, probably by Ezra. This prayer initiated the 3 hours of confession and worship (v. 3), which led to a national promise of obedience to God in the future (v. 38).

9:6 have made heaven. The recitation was ordered historically, although themes of promise and judgment are traced through Israel’s history with God. The first feature is the celebration of God’s greatness as Creator (cf. Gen. 1, 2). The host of heaven worships You. The praise which Israel offered on earth was also echoed in the heavens by angelic hosts.

9:8 found his heart faithful before You. The Abrahamic Covenant (Gen. 12:1–3; 15:4–7; 17:1–9) was based on God’s faithfulness to His Word and given to a man who was faithful to Him. See notes on Gen. 15:6 and Rom. 4, where the faithful heart of Abraham is discussed. a covenant with him to give the land. The covenant was a covenant of salvation, but also involved the Promised Land. The people, having just returned from captivity, understandably emphasized that feature of the covenant, since God had returned them to the Land.

9:9–12 This section of the prayer of praise and confession recounts the Exodus (see Ex. 2–15).

9:10 made a name for Yourself. God established His righteous reputation over the powers of Egypt by the miracles of immense power performed in Egypt.

9:13–19 The months at Sinai are remembered (see Ex. 19–40).

9:17 They appointed a leader. The Heb. of this statement is almost a repeat of Num. 14:4, which records the discontent of the people with God’s plan and Moses’ leadership.

9:19–21 This section remembers the 38 years of wandering in the wilderness (cf. Num. 9–19).

9:21 They lacked nothing. The same word is used in Ps. 23:1, “I shall not want.” Even during the long season of chastisement, God miraculously cared for their every need.

9:22–25 These verses encompass the period of possessing the Promised Land, as recorded in Num. 20-Josh. 24.

9:22 gave them kingdoms and nations. Canaan was comprised of a number of politically semi-autonomous groups all loosely connected under the waning authority of Egypt. The Lord divided Canaan into tribal districts, thus apportioning the Land for Israel’s possession.

9:23 multiplied their children. A nation of offspring was another aspect of the promise made to Abraham (Gen. 12:1–3). God told Abraham that his seed would be like the stars of heaven (Gen. 15:5) and Ex. 1:1–3 reminded Israel that their multiplication in Egypt was nothing short of miraculous.

9:24 subdued before them. Moses said in Ex. 15:3, “The LORD is a man of war.” As Israel’s military leader and king, He led them into battle to defeat their enemies and take the Land.

9:26–31 This section summarizes the period from the judges to the Assyrian deportation (722 B.C.) and Babylonian exile (586 B.C.). See 2 Kin. 17–25.

9:26 who testified against them. God’s prophets brought them to God’s court to be judged by His law. This theme is repeated throughout the message (vv. 29, 30, 34).

9:32 Now therefore. Having reviewed the faithfulness of God to the Abrahamic Covenant (vv. 7, 8) throughout Israel’s national history, the prayer picks up with the present time confessing their unfaithfulness to (vv. 33–35) and renewed commitment to the Mosaic Covenant (vv. 36–38). kings of Assyria…this day. This statement sweeps across a summary of Assyrian, Babylonian, and Persian domination of the nation for almost 4 centuries up to that time.

9:36, 37 in it…over us. The praise prayer rejoices that the Jews have been returned to the Land, but grieves that Gentiles still rule over them.

9:37 much increase to the kings. Because God’s people continued in widespread sin, enemy kings enjoyed the bounty that would have been Israel’s.

9:38 because of all this. The history of God’s faithfulness, in spite of Israel’s unfaithfulness, is the ground of a pledge and promise which the people make to obey God and not repeat the sins of their fathers.

9:38—10:39 The nation makes a new covenant with God to keep the Mosaic law. Though well intended, as they had been in Ex. 24:1–8, their failure was forthcoming (see note on 13:10–13).

9:38 We make a sure covenant and write it. A covenant was a binding agreement between two parties. In short, it was a formalized relationship with commitments to loyalty. In this case, the nation initiated this covenant with God.

Nehemiah 10

10:1–27 The list of sealed signatures on the covenant were from the leaders. Surprisingly, Ezra’s name is not listed.

10:28 Nethinim. See note on Ezra 2:43–54. who had separated themselves. These are those who 1) had followed the demand of Ezra and Nehemiah to divorce pagan spouses or 2) had been left in the Land but never joined themselves to any heathen, thus remaining separate. Intermarriage with the nations had previously precipitated an influence in Israel which had culminated in Babylonian slavery, thus playing a major role in Israel’s unfaithfulness to the covenant.

10:29 a curse and an oath. Covenants characteristically were ratified by an oath ceremony in which the parties swore to the terms of the covenant. A curse rite was often included wherein the slaughtering of an animal indicated similar consequences for the covenant breaker. Israel’s pledged adherence to the law was thus solemnly affirmed.

10:30 not give our daughters…nor take their daughters. Parents controlled marriages, so this part of the covenant came from them. Again, it stressed the serious matter of marrying a heathen from an idolatrous people (see Ezra 10).

10:32–39 The remainder of the conditions the people made in their covenant involved matters of the temple.

10:32, 33 we made ordinances. What the people were committing themselves to do by covenant turned into law requiring a one-third shekel temple tax. The Mosaic ordinance required one-half of a shekel (see Ex. 30:11–16), but the severe economic straits of the time led to the reduced amount. By the time of Christ, the people had returned to the Mosaic stipulation of one-half of a shekel. See note on Matt. 17:24.

10:34 The carrying of the wood for the constantly burning altar (Lev. 6:12 ff.) had formerly been the duty of the Nethinim, but few of them had returned from Babylon (7:60) so more people were chosen to assist in this task.

10:35–39 Laws for all the offerings and tithes were reinstated so as not to “neglect the house of our God” (v. 39).

10:35–37 firstfruits…firstborn…firstborn. These laws required the firstfruits of the ground (see Ex. 23:19; 34:26; Deut. 26:2), the firstfruits of the trees (see Lev. 19:24; Num. 18:13), the firstborn sons redeemed by the estimated price of the priest (see Num. 18:15), and the firstborn of the herds and flocks (see Ex. 13:12; Num. 18:15, 17). All of this was kept at the storehouses near the temple and distributed for the support of the priests and Levites. The Levites then gave a tenth of what they received to the priests (cf. Num. 18:26).

Nehemiah 11

11:1—13:31 Details of Nehemiah exercising his governorship are given in this section.

11:1—12:26 Jerusalem and Judah are resettled.

11:1 cast lots. A method of decision making which God honored (Prov. 16:33). Nehemiah redistributed the population so that one out of every 10 Jews lived in Jerusalem. The other 9 were free to reestablish their family heritage in the Land.

11:3–24 The people who dwelt in Jerusalem are identified.

11:21 Ophel. See note on 3:26.

11:25–36 These are the places where 90 percent of the people dwelt outside of Jerusalem (cf. Ezra 2:21–23, 27, 34).

Nehemiah 12

12:1–26 Originally there were 24 courses of priests, each course serving in the temple for a period of two weeks per year or for one month biannually (see 1 Chr. 24:1–20). Only four of those houses returned from Babylon (see 7:39–42; Ezra 2:36–39) but these were divided into 24 courses of which 22 are listed here. Perhaps two are omitted because their families had become extinct, because no sons were born since the time Zerubbabel originally named them. This then is a selective rather than exhaustive listing of priests and Levites from the time of Zerubbabel and Jeshua, recording the key priests and Levites through 3 generations of High-Priests: 1) Jeshua who came in the initial return with Zerubbabel ca. 538 B.C. (vv. 1–11); 2) Joiakim, the son of Jeshua (vv. 12–21); 3) Eliashib (cf. 3:1) the son of Joiakim (vv. 22, 23); 4) a miscellaneous group who served in the days of Joiakim (vv. 24–26).

12:1 Zerubbabel…Jeshua. See note on Ezra 2:2.

12:10, 11 This record lists 6 generations of High-Priests beginning with Jeshua. The Jonathan of v. 11 is the Johanan of v. 22.

12:12–21 Each of the 22 families in vv. 1–7 is repeated, except one (cf. Hattush; v. 2). Perhaps by the time of Joiakim’s High-Priesthood, this family had become extinct, the fathers having no male off-spring.

12:22 Darius the Persian. This refers to Darius II, ca. 423–404 B.C.

12:23 book of the chronicles. Lit. “were written on the scroll of the matters of the days.” This involved precise genealogical records kept in the administrative archives of Judah.

12:27—13:3 The walls were dedicated.

12:27–43 the dedication of the wall. In the same manner marking the dedications of the temple in Solomon’s day (2 Chr. 5–7) and the rebuilt temple several decades earlier (Ezra 6:16–18), the rebuilt walls were dedicated with the music of thanksgiving (most likely shortly after the events of Neh. 9).

12:30 purified. See Lev. 16:30 for the sense of moral purity in this symbolic act.

12:31–40 They probably assembled at the Valley Gate on the W. One of the choirs was led by Ezra (v. 36), the other accompanied by Nehemiah (v. 38). Moving in different directions (v. 38), they assembled together in the temple area (v. 40).

12:31 Refuse Gate. See notes on 2:13; 3:13.

12:36 the musical instruments of David. This phrase could refer to the same kind of instruments David’s musicians used or the actual instruments constructed in David’s time, now being used centuries later. Cf. 1 Chr. 15:16; 23:5; 2 Chr. 29:26; Ezra 3:10. the man of God. See note on Deut. 33:1; cf. Acts 13:22.

12:37 the Fountain Gate. See note on 2:14. the Water Gate. See notes on 3:26; 8:16.

12:38 opposite way. This second choir marched clockwise to the N (cf. 12:31). Tower of the Ovens. See note on 3:11.

12:39 the Gate of Ephraim. See note on 8:16. the Old Gate. See note on 3:6. the Fish Gate. See note on 3:3. the Tower of Hananel. See note on 3:1. the Tower of the Hundred. See note on 3:1. the Sheep Gate. See notes on 3:1, 32. the Gate of the Prison. Located in the NE section of Jerusalem.

12:43 for God had made them rejoice. The God of all joy (cf. 1 Chr. 12:40; Neh. 8:10; Pss. 16:11; 33:1; 43:4; Gal. 5:22) activated their inner joy which brought corporate celebration. Though these may have been few and far between, moments like this characterized the life of obedience and blessing which God had set before Israel.

12:44–47 A listing of miscellaneous temple activities is given.

12:44 specified by the Law. Cf. Lev. 7:34–36; Deut. 18:1–5.

12:45 the command of David…Solomon. Cf. 1 Chr. 25, 26.

12:47 the children of Aaron. The priests.

Nehemiah 13

13:1–31 Nehemiah left Jerusalem in the 32nd year of Artaxerxes ca. 433 B.C. (cf. 5:14; 13:6) and returned to Persia as he promised (cf. 2:6). During his absence, the people returned to their former ways, led by the High-Priest Eliashib (vv. 4, 5). Such a defection called for the needed reforms of vv. 1–3, 10–30. It was during Nehemiah’s absence that Malachi also wrote his prophetic book indicting both priests and people for their sinful defection. Possibly having heard of Eliashib’s evil, Nehemiah returned (vv. 4–7). Nehemiah 13 was the last portion of the OT to be written.

13:1, 2 On that day they read from the Book of Moses. Not surprisingly, as they read on the regular calendar cycle, they were confronted with areas in which their thinking and practice had wavered from the Scriptures, specifically with regard to the requirements of Deut. 23:3–6.

13:2 Balaam. See Num. 22–24.

13:3 This was done in compliance with their recent pledge (cf. 10:26–29) before Nehemiah left for Persia.

13:4 Tobiah. See note on 2:10. Eliashib had allied with Israel’s enemy for some personal gain and taken it to such an extreme as to desecrate the house of God.

13:6 I had returned to the king. Nehemiah returned to Persia as he promised (cf. 2:6) ca. 433 B.C., in the 32nd year of Artaxerxes (cf. 5:14). It is unknown exactly how long Nehemiah remained in Persia, perhaps until ca. 424 B.C., but in that interval the disobedience developed.

13:7–9 Nehemiah’s response to the desecration of the temple was similar to Christ’s almost 5 centuries later (cf. Matt. 21:12, 13; John 2:13–17).

13:9 articles of the house of God. In order to accommodate Tobiah, they had moved the articles of the house of God from their rightful place and put idols in the temple courts.

13:10–13 In Nehemiah’s absence, the Jews violated their previous covenant with God regarding offerings (cf. 10:35–40) as reported by Mal. 1:6–14 and 3:8–12. In his presence, it was immediately restored (see notes on 9:38—10:39).

13:10 gone back to his field. By neglecting the tithe, the people failed to support the Levites. Consequently, they had to abandon their responsibilities in the house of God and perform field labor in order to survive.

13:14 Remember me. This refrain is used 3 times here, once after each rebuke (cf. 13:22, 31).

13:15–17 They went against their previous covenant by violating the Sabbath (cf. 10:31).

13:16 Tyre. A Phoenician coastal town 20 mi. S of Sidon.

13:18 Jeremiah had rebuked their fathers for the same things (see Jer. 17:21ff.). By such acts their fathers had brought the misery of exile and oppression, and they were doing the same—increasing God’s wrath against them.

13:19–22 Nehemiah had to force compliance with threats.

13:23–29 Both the priests and the people had married pagans of the land in violation of the Mosaic law (cf. Ex. 34:15, 16; Deut. 7:3), the earlier reforms of Ezra (cf. Ezra 9, 10), and their own covenant (cf. 10:30). Malachi spoke against this sin (Mal. 2:10–16).

13:23 Ashdod. See note on 4:7. Ammon, and Moab. Neighboring countries E of the Jordan whose beginnings were by Lot’s incestuous relationship with his two daughters (cf. Gen. 19:30–38).

13:28 Even the grandson of the High-Priest (cf. 12:10) sinfully married a daughter of Sanballat (see note on 2:10).

13:29, 30 Malachi 2:1–8 recognizes the uncleanness within the priesthood.

13:31 Remember me. Nehemiah prayed this for the third time (cf. 13:14, 22), desiring God’s blessing on his obedient efforts.

Nehemiah 1

1:1 a Neh. 10:1

1:1 b Neh. 2:1

1:1 c Esth. 1:1, 2, 5; Dan. 8:2

1:1 1 Or Susa

1:1 2 Or fortified palace, and so elsewhere in the book

1:2 d Neh. 7:2

1:3 e Neh. 7:6

1:3 f Neh. 2:17

1:3 g Neh. 2:17

1:3 h 2 Kin. 25:10

1:5 i Dan. 9:4

1:5 j Neh. 4:14

1:5 k (Ex. 20:6; 34:6, 7); Ps. 89:2, 3

1:5 3 Lit. Him

1:5 4 Lit. His

1:6 l 1 Kin. 8:28, 29; 2 Chr. 6:40; Dan. 9:17, 18

1:6 m Ezra 10:1; Neh. 9:2; Dan. 9:20

1:7 n Ps. 106:6; Dan. 9:5

1:7 o Deut. 28:15

1:8 p Lev. 26:33; Deut. 4:25–27; 28:63–67

1:8 5 act treacherously

1:9 q Lev. 26:39; (Deut. 4:29–31; 30:2–5)

1:9 r Deut. 30:4

1:10 s Ex. 32:11; Deut. 9:29; Dan. 9:15

1:11 t Neh. 1:6

1:11 u Is. 26:8; (Heb. 13:18)

1:11 v Gen. 40:21; Neh. 2:1

Nehemiah 2

2:1 a Ezra 7:1

2:1 b Neh. 1:11

2:1 1 Artaxerxes Longimanus

2:2 c Prov. 15:13

2:2 2 Lit. very much

2:3 d 1 Kin. 1:31; Dan. 2:4; 5:10; 6:6, 21

2:3 e 2 Kin. 25:8–10; 2 Chr. 36:19; Jer. 52:12–14

2:3 f 2 Kin. 24:10; Neh. 1:3

2:4 g Neh. 1:4

2:6 h Neh. 5:14; 13:6

2:7 i Ezra 7:21; 8:36

2:7 3 The Euphrates

2:8 j Neh. 3:7

2:8 k Ezra 5:5; 7:6, 9, 28; Neh. 2:18

2:8 4 palace

2:8 5 Lit. house

2:10 l Neh. 2:19; 4:1

2:10 6 Lit. servant

2:11 m Ezra 8:32

2:13 n 2 Chr. 26:9; Neh. 3:13

2:13 o Neh. 1:3; 2:17

2:13 7 Dung

2:13 8 examined

2:14 p Neh. 3:15

2:14 q 2 Kin. 20:20

2:15 r 2 Sam. 15:23; Jer. 31:40

2:15 9 torrent valley, wadi

2:15 10 examined

2:17 s Neh. 1:3; Ps. 44:13; 79:4; Jer. 24:9; Ezek. 5:14, 15; 22:4

2:17 11 desolate

2:18 t Neh. 2:8

2:18 u 2 Sam. 2:7

2:18 12 Lit. strengthened

2:19 v Neh. 6:6

2:20 w Ezra 4:3; Neh. 6:16

Nehemiah 3

3:1 a Neh. 3:20; 12:10; 13:4, 7, 28

3:1 b John 5:2

3:1 c Neh. 12:39

3:1 d Jer. 31:38; Zech. 14:10

3:1 1 Heb. Hammeah

3:2 e Ezra 2:34; Neh. 7:36

3:2 2 Lit. On his hand

3:3 f 2 Chr. 33:14; Neh. 12:39; Zeph. 1:10

3:3 g Neh. 6:1; 7:1

3:4 h Ezra 8:33

3:4 i Ezra 10:15

3:4 3 Or Hakkoz

3:5 j (Judg. 5:23)

3:5 4 Lit. necks

3:6 k Neh. 12:39

3:7 l Neh. 7:25

3:7 m Ezra 8:36; Neh. 2:7–9

3:7 5 Lit. throne

3:7 6 West of the Euphrates

3:8 n Neh. 12:38

3:8 7 Lit. the son

3:8 8 restored

3:11 o Neh. 12:38

3:13 p Neh. 2:13, 15

3:13 q Neh. 2:13

3:14 r Jer. 6:1

3:15 s Neh. 2:14

3:15 t Is. 8:6; John 9:7

3:15 u 2 Kin. 25:4

3:15 9 Or Shiloah

3:16 v 2 Kin. 20:20; Is. 7:3; 22:11

3:16 10 LXX, Syr., Vg. tomb

3:18 11 So with MT, Vg.; some Heb. mss., LXX, Syr. Binnui (cf. v. 24)

3:19 w 2 Chr. 26:9

3:19 12 Lit. turning

3:20 13 A few Heb. mss., Syr., Vg. Zaccai

3:20 14 Lit. turning

3:21 15 Or Hakkoz

3:24 x Ezra 8:33

3:24 y Neh. 3:19

3:24 16 Lit. turning

3:25 z Jer. 32:2; 33:1; 37:21

3:25 17 Lit. turning

3:26 a Ezra 2:43; Neh. 11:21

3:26 b 2 Chr. 27:3

3:26 c Neh. 8:1, 3; 12:37

3:28 d 2 Kin. 11:16; 2 Chr. 23:15; Jer. 31:40

3:30 18 Lit. room

3:31 19 Lit. a son of the goldsmiths

3:31 20 Lit. Inspection or Recruiting

3:32 e Neh. 3:1; 12:39

Nehemiah 4

4:1 a Neh. 2:10, 19

4:3 b Neh. 2:10, 19

4:4 c Ps. 123:3, 4

4:4 d Ps. 79:12; Prov. 3:34

4:5 e Ps. 69:27, 28; 109:14, 15; Jer. 18:23

4:7 f Neh. 4:1

4:7 g Neh. 2:19

4:7 1 Lit. breaks

4:8 h Ps. 83:3–5

4:9 i (Ps. 50:15)

4:14 j (Num. 14:9); Deut. 1:29

4:14 k (Deut. 10:17)

4:14 l 2 Sam. 10:12

4:15 m Job 5:12

4:16 2 Supported

4:20 n Ex. 14:14, 25; Deut. 1:30; 3:22; 20:4; Josh. 23:10; 2 Chr. 20:29

4:21 3 Lit. them

Nehemiah 5

5:1 a Lev. 25:35–37; Neh. 5:7, 8

5:1 b Deut. 15:7

5:5 c Is. 58:7

5:5 d Ex. 21:7; (Lev. 25:39)

5:7 e (Ex. 22:25; Lev. 25:36; Deut. 23:19, 20); Ezek. 22:12

5:7 1 charging interest

5:7 2 Lit. held

5:8 f Lev. 25:48

5:9 g Lev. 25:36

5:9 h 2 Sam. 12:14; Rom. 2:24; (1 Pet. 2:12)

5:10 3 interest

5:12 i Ezra 10:5; Jer. 34:8, 9

5:13 j Matt. 10:14; Acts 13:51; 18:6

5:13 k 2 Kin. 23:3

5:13 4 Lit. my lap

5:14 l Neh. 2:1; 13:6

5:14 m (1 Cor. 9:4–15)

5:15 n 2 Cor. 11:9; 12:13

5:15 o Neh. 5:9

5:16 p Neh. 4:1; 6:1

5:16 5 So with MT; LXX, Syr., Vg. I

5:17 q 2 Sam. 9:7; 1 Kin. 18:19

5:18 r 1 Kin. 4:22

5:18 s Neh. 5:14, 15

5:19 t 2 Kin. 20:3; Neh. 13:14, 22, 31

Nehemiah 6

6:1 a Neh. 2:10, 19; 4:1, 7; 13:28

6:1 b Neh. 3:1, 3

6:1 1 Or Gashmu

6:2 c Prov. 26:24, 25

6:2 d 1 Chr. 8:12; Neh. 11:35

6:2 e Ps. 37:12, 32

6:2 2 Or Gashmu

6:2 3 Or in Kephirim, exact location unknown

6:6 f Neh. 2:19

6:6 4 Heb. Gashmu

6:10 5 Lit. house

6:12 g Ezek. 13:22

6:14 h Neh. 13:29

6:14 i Ezek. 13:17

6:16 j Neh. 2:10, 20; 4:1, 7; 6:1

6:16 k Ps. 126:2

6:18 l Neh. 13:4, 28

6:18 m Ezra 10:15; Neh. 3:4

6:19 6 Or affairs

Nehemiah 7

7:1 a Neh. 6:1, 15

7:2 b Neh. 1:2

7:2 c Neh. 2:8; 10:23

7:2 d Ex. 18:21

7:2 1 palace

7:4 e Deut. 4:27

7:6 f Ezra 2:1–70

7:7 g Ezra 5:2; Neh. 12:1, 47; Matt. 1:12, 13

7:7 2 Seraiah, Ezra 2:2

7:7 3 Mispar, Ezra 2:2

7:15 4 Bani, Ezra 2:10

7:24 5 Jorah, Ezra 2:18

7:25 6 Gibbar, Ezra 2:20

7:28 7 Azmaveth, Ezra 2:24

7:29 8 Kirjath Arim, Ezra 2:25

7:34 h Neh. 7:12

7:39 i 1 Chr. 24:7

7:40 j 1 Chr. 9:12

7:41 k Ezra 2:38; 10:22

7:42 l 1 Chr. 24:8

7:43 9 Hodaviah, Ezra 2:40; or Judah, Ezra 3:9

7:47 10 Siaha, Ezra 2:44

7:48 11 MT Lebanah

7:48 12 MT Hogabah

7:48 13 Shalmai, Ezra 2:46; or Shamlai

7:52 14 Nephusim, Ezra 2:50

7:54 15 Bazluth, Ezra 2:52

7:57 16 Peruda, Ezra 2:55

7:59 17 Ami, Ezra 2:57

7:61 18 Addan, Ezra 2:59

7:63 19 Or Hakkoz

7:65 20 Heb. Tirshatha

7:70 m Neh. 8:9

7:70 21 Heb. Tirshatha

7:71 n Ezra 2:69

7:73 o Ezra 3:1

Nehemiah 8

8:1 a Ezra 3:1

8:1 b Neh. 3:26

8:1 c Ezra 7:6

8:2 d (Deut. 31:11, 12); Neh. 8:9

8:2 e Lev. 23:24; Num. 29:1–6

8:3 f Deut. 31:9–11; 2 Kin. 23:2

8:3 1 Lit. from the light

8:5 g Judg. 3:20; 1 Kin. 8:12–14

8:6 h Neh. 5:13; (1 Cor. 14:16)

8:6 i Ps. 28:2; Lam. 3:41; 1 Tim. 2:8

8:6 j Ex. 4:31; 12:27; 2 Chr. 20:18

8:7 k Lev. 10:11; Deut. 33:10; 2 Chr. 17:7; (Mal. 2:7)

8:7 l Neh. 9:3

8:9 m Ezra 2:63; Neh. 7:65, 70; 10:1

8:9 n Lev. 23:24; Num. 29:1

8:9 o Deut. 16:14; Eccl. 3:4

8:9 2 Heb. Tirshatha

8:10 p (Deut. 26:11–13); Esth. 9:19, 22; Rev. 11:10

8:12 q Neh. 8:10

8:12 r Neh. 8:7, 8

8:14 s Lev. 23:34, 40, 42; Deut. 16:13

8:14 3 Temporary shelters

8:15 t Lev. 23:4

8:15 u Deut. 16:16

8:15 v Lev. 23:40

8:16 w Deut. 22:8

8:16 x Neh. 12:37

8:16 y 2 Kin. 14:13; Neh. 12:39

8:17 z 2 Chr. 30:21

8:17 4 Temporary shelters

8:18 a Deut. 31:11

8:18 b Lev. 23:36

8:18 c Num. 29:35

Nehemiah 9

9:1 a Neh. 8:2

9:1 b Josh. 7:6; 1 Sam. 4:12; 2 Sam. 1:2; Job 2:12

9:1 1 Lit. earth on them

9:2 c Ezra 10:11; Neh. 13:3, 30

9:2 d Neh. 1:6

9:3 e Neh. 8:7, 8

9:4 2 Lit. ascent

9:5 f 1 Chr. 29:13

9:6 g Deut. 6:4; 2 Kin. 19:15, 19; (Ps. 86:10); Is. 37:16, 20

9:6 h Gen. 1:1; Ex. 20:11; Rev. 14:7

9:6 i (Deut. 10:14); 1 Kin. 8:27

9:6 j Gen. 2:1

9:6 k (Ps. 36:6)

9:7 l Gen. 11:31

9:7 m Gen. 17:5

9:8 n Gen. 15:6; 22:1–3; (James 2:21–23)

9:8 o Gen. 15:18

9:8 p Josh. 23:14

9:9 q Ex. 2:25; 3:7

9:9 r Ex. 14:10

9:10 s Ex. 7—14

9:10 t Ex. 18:11

9:10 u Jer. 32:20

9:10 3 presumptuously or insolently

9:11 v Ex. 14:20–28

9:11 w Ex. 15:1, 5

9:12 x Ex. 13:21, 22

9:13 y Ex. 20:1–18

9:13 z (Rom. 7:12)

9:14 a Gen. 2:3; Ex. 16:23; 20:8; 23:12

9:15 b Ex. 16:14–17; John 6:31

9:15 c Ex. 17:6; Num. 20:8; (1 Cor. 10:4)

9:15 d Deut. 1:8

9:15 4 Lit. raised Your hand to

9:16 e Ps. 106:6

9:16 f Deut. 1:26–33; 31:27; Neh. 9:29

9:16 5 presumptuously

9:16 6 Stiffened their necks, became stubborn

9:17 g Ps. 78:11, 42–45

9:17 h Num. 14:4; Acts 7:39

9:17 i Joel 2:13

9:17 7 So with MT, Vg.; LXX in Egypt

9:18 j Ex. 32:4–8, 31

9:19 k Ps. 106:45

9:19 l Ex. 13:20–22; 1 Cor. 10:1

9:20 m Num. 11:17

9:20 n Ex. 16:14–16

9:20 o Ex. 17:6

9:21 p Deut. 2:7

9:21 q Deut. 8:4; 29:5

9:22 r Num. 21:21–35

9:22 8 Lit. corners

9:22 9 So with MT, Vg.; LXX omits The land of

9:23 s Gen. 15:5; 22:17; Heb. 11:12

9:24 t Josh. 1:2–4

9:24 u Josh. 18:1; (Ps. 44:2, 3)

9:24 10 Lit. sons

9:25 v Num. 13:27

9:25 w Deut. 6:11; Josh. 24:13

9:25 x (Deut. 32:15)

9:25 y Hos. 3:5

9:25 11 Lit. trees for eating

9:26 z Judg. 2:11

9:26 a 1 Kin. 14:9; Ps. 50:17

9:26 b 1 Kin. 18:4; 19:10; Matt. 23:37; Acts 7:52

9:26 12 admonished or warned them

9:27 c Judg. 2:14; Ps. 106:41

9:27 d Ps. 106:44

9:27 e Judg. 2:18

9:28 f Judg. 3:12

9:28 g Ps. 106:43

9:29 h Lev. 18:5; Rom. 10:5; (Gal. 3:12)

9:29 13 admonished them

9:29 14 presumptuously

9:29 15 Became stubborn

9:30 i 2 Kin. 17:13–18; 2 Chr. 36:11–20; Jer. 7:25

9:30 j (Acts 7:51); 1 Pet. 1:11

9:30 k Is. 5:5

9:30 16 admonished or warned them

9:31 l Jer. 4:27; (Rom. 11:2–5)

9:32 m (Ex. 34:6, 7)

9:32 n 2 Kin. 15:19; 17:3–6; Ezra 4:2, 10

9:32 17 hardship

9:33 o Ps. 119:137; (Dan. 9:14)

9:33 p Ps. 106:6; (Dan. 9:5, 6, 8)

9:35 q Deut. 28:47

9:36 r Deut. 28:48; Ezra 9:9

9:37 s Deut. 28:33, 51

9:37 t Deut. 28:48

9:38 u 2 Kin. 23:3; 2 Chr. 29:10; Ezra 10:3

9:38 v Neh. 10:1

Nehemiah 10

10:1 a Neh. 1:1

10:1 1 Heb. Tirshatha

10:2 b Neh. 12:1–21

10:14 c Ezra 2:3

10:28 d Ezra 2:36–43

10:28 e Ezra 9:1; Neh. 13:3

10:29 f Deut. 29:12; Neh. 5:12; Ps. 119:106

10:29 g 2 Kin. 23:3; 2 Chr. 34:31

10:30 h Ex. 34:16; Deut. 7:3; (Ezra 9:12)

10:31 i Ex. 20:10; Lev. 23:3; Deut. 5:12

10:31 j Ex. 23:10, 11; Lev. 25:4; Jer. 34:14

10:31 k (Deut. 15:1, 2); Neh. 5:12

10:31 2 merchandise

10:31 3 collection

10:32 l Ex. 30:11–16; 38:25, 26; 2 Chr. 24:6, 9; Matt. 17:24

10:33 m Lev. 24:5; 2 Chr. 2:4

10:33 n Num. 28; 29

10:34 o Neh. 13:31; (Is. 40:16)

10:34 p Lev. 6:12

10:35 q Ex. 23:19; 34:26; Lev. 19:23; Num. 18:12; Deut. 26:1, 2

10:36 r Ex. 13:2, 12, 13; Lev. 27:26, 27; Num. 18:15, 16

10:37 s Lev. 23:17; Num. 15:19; 18:12; Deut. 18:4; 26:2

10:37 t Lev. 27:30; Num. 18:21; Mal. 3:10

10:37 4 Temple

10:38 u Num. 18:26

10:38 v 1 Chr. 9:26; 2 Chr. 31:11

10:39 w Deut. 12:6, 11; 2 Chr. 31:12; Neh. 13:12

10:39 x Neh. 13:10, 11

10:39 y (Heb. 10:25)

Nehemiah 11

11:1 a Neh. 10:18; Matt. 4:5; 5:35; 27:53

11:2 b Judg. 5:9; 2 Chr. 17:16

11:3 c 1 Chr. 9:2, 3

11:3 d Ezra 2:43

11:3 e Ezra 2:55

11:4 f 1 Chr. 9:3

11:4 g Gen. 38:29

11:9 1 Or Hassenuah

11:10 h 1 Chr. 9:10

11:14 2 Or the son of Haggedolim

11:16 i Ezra 10:15

11:16 j Ezra 8:33

11:16 k 1 Chr. 26:29

11:16 3 Temple

11:17 4 Or Michah

11:18 l Neh. 11:1

11:21 m 2 Chr. 27:3; Neh. 3:26

11:22 5 work

11:22 6 Temple

11:23 n Ezra 6:8, 9; 7:20

11:23 7 fixed share

11:24 o Gen. 38:30

11:24 p 1 Chr. 18:17

11:24 8 Lit. at the king’s hand

11:25 q Josh. 14:15

11:35 r 1 Chr. 4:14

Nehemiah 12

12:1 a Ezra 2:1, 2; 7:7

12:1 b Neh. 7:7; Matt. 1:12, 13

12:1 c Neh. 10:2–8

12:2 1 Melichu, v. 14

12:3 2 Shebaniah, v. 14

12:3 3 Harim, v. 15

12:3 4 Meraioth, v. 15

12:4 d Luke 1:5

12:4 5 Ginnethon, v. 16

12:5 6 Minjamin, v. 17

12:5 7 Moadiah, v. 17

12:7 e Ezra 3:2; Hag. 1:1; Zech. 3:1

12:7 8 Sallai, v. 20

12:8 f Neh. 11:17

12:12 g Neh. 7:70, 71; 8:13; 11:13

12:14 9 Malluch, v. 2

12:14 10 Shechaniah, v. 3

12:15 11 Rehum, v. 3

12:15 12 Meremoth, v. 3

12:17 13 Mijamin, v. 5

12:17 14 Maadiah, v. 5

12:20 15 Sallu, v. 7

12:22 h 1 Chr. 24:6

12:23 i 1 Chr. 9:14–22

12:24 j Neh. 11:17

12:24 k Ezra 3:11

12:24 l 1 Chr. 23—26

12:24 16 Lit. watch by watch

12:26 m Neh. 8:9

12:26 n Ezra 7:6, 11

12:26 17 Jehozadak, 1 Chr. 6:14

12:27 o Deut. 20:5; Neh. 7:1; Ps. 30:title

12:27 p 1 Chr. 25:6; 2 Chr. 5:13; 7:6

12:28 q 1 Chr. 9:16

12:30 r Ezra 6:20; Neh. 13:22, 30

12:31 s Neh. 12:38

12:31 t Neh. 2:13; 3:13

12:35 u Num. 10:2, 8

12:36 v 1 Chr. 23:5

12:36 w 2 Chr. 29:26, 27

12:37 x Neh. 2:14; 3:15

12:37 y Neh. 3:15

12:37 z 2 Sam. 5:7–9

12:37 a Neh. 3:26; 8:1, 3, 16

12:38 b Neh. 12:31

12:38 c Neh. 3:11

12:38 d Neh. 3:8

12:39 e 2 Kin. 14:13; Neh. 8:16

12:39 f Neh. 3:6

12:39 g Neh. 3:3

12:39 h Neh. 3:1

12:39 i Neh. 3:32

12:39 j Jer. 32:2

12:39 18 Heb. Hammeah

12:41 19 Or Mijamin, v. 5

12:42 20 Lit. made their voice to be heard

12:43 k Ezra 3:13

12:44 l 2 Chr. 31:11, 12; Neh. 13:5, 12, 13

12:44 m Neh. 10:37–39

12:44 21 Lit. stood

12:45 n 1 Chr. 25; 26

12:46 o 1 Chr. 25:1; 2 Chr. 29:30

12:47 p Neh. 11:23

12:47 q Num. 18:21, 24

12:47 r Num. 18:26

12:47 22 set apart

Nehemiah 13

13:1 a (Deut. 31:11, 12); 2 Kin. 23:2; Neh. 8:3, 8; 9:3; Is. 34:16

13:1 b Deut. 23:3, 4

13:2 c Num. 22:5; Josh. 24:9, 10

13:2 d Num. 23:1; 24:10; Deut. 23:5

13:3 e Neh. 9:2; 10:28

13:4 f Neh. 12:10

13:4 g Neh. 2:10; 4:3; 6:1

13:5 h Neh. 12:44

13:5 i Num. 18:21, 24

13:6 j Neh. 5:14–16

13:7 k Neh. 13:1, 5

13:7 1 Temple

13:9 l 2 Chr. 29:5, 15, 16

13:10 m Neh. 10:37; Mal. 3:8

13:10 n Num. 35:2

13:11 o Neh. 13:17, 25

13:11 p Neh. 10:39

13:12 q Neh. 10:38; 12:44

13:13 r 2 Chr. 31:12

13:13 s 1 Cor. 4:2

13:14 t Neh. 5:19; 13:22, 31

13:15 u (Ex. 20:10)

13:15 v Neh. 10:31; (Jer. 17:21)

13:18 w Ezra 9:13; (Jer. 17:21)

13:19 x Lev. 23:32

13:19 y Jer. 17:21, 22

13:20 2 merchandise

13:20 3 spent the night

13:21 4 Lit. before

13:22 z 1 Chr. 15:12; Neh. 12:30

13:23 a (Ex. 34:16; Deut. 7:3, 4); Ezra 9:2; Neh. 10:30

13:23 b Neh. 4:7

13:25 c Prov. 28:4

13:25 d Ezra 10:5; Neh. 10:29, 30

13:25 5 pronounced them cursed

13:26 e 1 Kin. 11:1, 2

13:26 f 2 Sam. 12:24, 25

13:26 g 1 Kin. 11:4–8

13:27 h (Ezra 10:2); Neh. 13:23

13:28 i Neh. 12:10, 12

13:28 j Neh. 4:1, 7; 6:1, 2

13:29 k Neh. 6:14

13:29 l Mal. 2:4, 11, 12

13:30 m Neh. 10:30

13:30 n Neh. 12:1

13:31 o Neh. 10:34

13:31 p Neh. 13:14, 22

Introduction to Esther

Title

“Esther” serves as the title without variation through the ages. This book and the book of Ruth are the only OT books named after women. Like Song of Solomon, Obadiah, and Nahum, the NT does not quote or allude to Esther.

“Hadassah” (2:7), meaning “myrtle,” was the Heb. name of Esther, which came either from the Persian word “star” or possibly from the name of the Babylonian love goddess, Ishtar. As the orphaned daughter of her father Abihail, Esther grew up in Persia with her older cousin, Mordecai, who raised her as if she were his own daughter (2:7, 15).

Author and Date

The author remains unknown, although Mordecai, Ezra, and Nehemiah have been suggested. Whoever penned Esther possessed a detailed knowledge of Persian customs, etiquette, and history, plus particular familiarity with the palace at Shushan (1:5-7). He also exhibited intimate knowledge of the Hebrew calendar and customs, while additionally showing a strong sense of Jewish nationalism. Possibly a Persian Jew, who later moved back to Israel, wrote Esther.

Esther appears as the 17th book in the literary chronology of the OT and closes the OT historical section. Only Ezra 7–10, Nehemiah, and Malachi report later OT history than Esther. The account in Esther ends in 473 B.C. before Ahasuerus died by assassination (ca. 465 B.C.). Esther 10:2 speaks as though Ahasuerus’ reign has been completed, so the earliest possible writing date would be after his reign around mid-fifth century B.C. The latest reasonable date would be prior to 331 B.C. when Greece conquered Persia.

Background and Setting

Esther occurred during the Persian period of world history, ca. 539 B.C. (Dan. 5:30, 31) to ca. 331 B.C. (Dan. 8:1–27). Ahasuerus ruled from ca. 486 to 465 B.C.; Esther covers the 483–473 B.C. portion of his reign. The name Ahasuerus represents the Heb. transliteration of the Persian name “Khshayarsha,” while “Xerxes” represents his Gr. name.

The events of Esther occurred during the wider time span between the first return of the Jews after the 70 year captivity in Babylon (Dan. 9:1–19) under Zerubbabel ca. 538 B.C. (Ezra 1–6) and the second return led by Ezra ca. 458 B.C. (Ezra 7–10). Nehemiah’s journey (the third return) from Susa to Jerusalem (Neh. 1–2) occurred later (ca. 445 B.C.).

Esther and Exodus both chronicle how vigorously foreign powers tried to eliminate the Jewish race and how God sovereignly preserved His people in accordance with His covenant promise to Abraham ca. 2100–2075 B.C. (Gen. 12:1–3; 17:1–8). As a result of God’s prevailing, Esther 9, 10 records the beginning of Purim—a new annual festival in the 12th month (Feb.–Mar.) to celebrate the nation’s survival. Purim became one of two festivals given outside of the Mosaic legislation to still be celebrated in Israel (Hanukkah, or the Festival of Lights, is the other, cf. John 10:22).

Historical and Theological Themes

All 167 verses of Esther have ultimately been accepted as canonical, although the absence of God’s name anywhere has caused some to unnecessarily doubt its authenticity. The Greek Septuagint (LXX) added an extra 107 apocryphal verses which supposedly compensated for this lack. Along with Song of Solomon, Ruth, Ecclesiastes, and Lamentations, Esther stands with the OT books of the Megilloth, or “5 scrolls.” Rabbis read these books in the synagogue on 5 special occasions during the year—Esther being read at Purim (cf. 9:20–32).

The historical genesis for the drama played out between Mordecai (a Benjamite descendant of Saul—2:5) and Haman (an Agagite—3:1, 10; 8:3, 5; 9:24) goes back almost 1,000 years when the Jews exited from Egypt (ca. 1445 B.C.) and were attacked by the Amalekites (Ex. 17:8–16), whose lineage began with Amalek, grandson of Esau (Gen. 36:12). God pronounced His curse on the Amalekites, which resulted in their total elimination as a people (Ex. 17:14; Deut. 25:17–19). Although Saul (ca. 1030 B.C.) received orders to kill all the Amalekites, including their king Agag (1 Sam. 15:2, 3), he disobeyed (1 Sam. 15:7–9) and incurred God’s displeasure (1 Sam. 15:11, 26; 28:18). Samuel finally hacked Agag into pieces (1 Sam. 15:32, 33). Because of his lineage from Agag, Haman carried deep hostility toward the Jews.

The time of Esther arrived 550 years after the death of Agag, but in spite of such passage of time, neither Haman the Agagite nor Mordecai the Benjamite had forgotten the tribal feud that still smoldered in their souls. This explains why Mordecai refused to bow down to Haman (3:2, 3) and why Haman so viciously attempted to exterminate the Jewish race (3:5, 6, 13). As expected, God’s prophecy to extinguish the Amalekites (Ex. 17:14; Deut. 25:17–19) and God’s promise to preserve the Jews (Gen. 17:1–8) prevailed.

Because of God’s faithfulness to save His people, the festival of Purim (named after the Akkadian word for “lot”—3:7; 9:26), an annual, two day holiday of feasting, rejoicing, sending food to one another, and giving gifts to the poor (9:21, 22), was decreed to be celebrated in every generation, by every family, in every province and city (9:27, 28). Esther later added a new feature of fasting with lamentation (9:31). Purim is not biblically mentioned again, although it has been celebrated throughout the centuries in Israel.

Esther could be compared to a chess game. God and Satan (as invisible players) moved real kings, queens, and nobles. When Satan put Haman into place, it was as if he announced “Check.” God then positioned Esther and Mordecai in order to put Satan into “Checkmate!” Ever since the fall of man (Gen. 3:1-19), Satan has attempted to spiritually sever God’s relationship with His human creation and disrupt God’s covenant promises with Israel. For example, Christ’s line through the tribe of Judah had been murderously reduced to Joash alone, who was rescued and preserved (2 Chr. 22:10-12). Later, Herod slaughtered the infants of Bethlehem, thinking Christ was among them (Matt. 2:16). Satan tempted Christ to denounce God and worship him (Matt. 4:9). Peter, at Satan’s insistence, tried to block Christ’s journey to Calvary (Matt. 16:22). Finally, Satan entered into Judas who then betrayed Christ to the Jews and Romans (Luke 22:3-6). While God was not mentioned in Esther, He was everywhere apparent as the One who opposed and foiled Satan’s diabolical schemes by providential intervention.

In Esther, all of God’s unconditional covenant promises to Abraham (Gen. 17:1-8) and to David (2 Sam. 7:8-16) were jeopardized. However, God’s love for Israel is nowhere more apparent than in this dramatic rescue of His people from pending elimination. “Behold, He who keeps Israel shall neither slumber nor sleep” (Ps. 121:4).

Interpretive Challenges

The most obvious question raised by Esther comes from the fact that God is nowhere mentioned, as in Song of Solomon. Nor does the writer or any participant refer to the law of God, the Levitical sacrifices, worship, or prayer. The skeptic might ask, “Why would God never be mentioned when the Persian king receives over 175 references? Since God’s sovereignty prevailed to save the Jews, why does He then not receive appropriate recognition?”

It seems satisfying to respond that if God desired to be mentioned, He could just as sovereignly have moved the author to write of Him as He acted to save Israel. This situation seems to be more of a problem at the human level than the divine, because Esther is the classic illustration of God’s providence as He, the unseen power, controls everything for His purpose. There are no miracles in Esther, but the preservation of Israel through providential control of every event and person reveals the omniscience and omnipotence of Jehovah. Whether He is named is not the issue. He is clearly the main character in the drama.

Second, “Why were Mordecai and Esther so secular in their lifestyles?” Esther (2:6-20) does not seem to have the zeal for holiness like Daniel (Dan. 1:8-20). Mordecai kept his and Esther’s Jewish heritage secret, unlike Daniel (Dan. 6:5). The law of God was absent in contrast to Ezra (Ezra 7:10). Nehemiah had a heart for Jerusalem that seemingly eluded the affections of Esther and Mordecai (Neh. 1:1-2:5).

The following observations help to shed some light on these issues. First, this short book does not record everything. Perhaps Mordecai and Esther actually possessed a deeper faith than becomes apparent here (cf. 4:16). Second, even godly Nehemiah did not mention his God when talking to King Artaxerxes (Neh. 2:1–8). Third, the Jewish festivals which provided structure for worship had been lost long before Esther, e.g., Passover (2 Kin. 23:22) and Tabernacles (Neh. 8:17). Fourth, possibly the anti-Jewish letter written by the Samaritans to Ahasuerus several years earlier had frightened them (ca. 486 B.C.; Ezra 4:6). Fifth, the evil intentions of Haman did not just first surface when Mordecai refused to bow down (3:1, 2). Most likely they were long before shared by others which would have intimidated the Jewish population. Sixth, Esther did identify with her Jewish heritage at a most appropriate time (7:3, 4). And yet, the nagging question of why Esther and Mordecai did not seem to have the same kind of open devotion to God as did Daniel remains. Further, Nehemiah’s prayer (Neh. 1:5–11, esp. v. 7) seems to indicate a spiritual lethargy among the Jewish exiles in Susa. So this issue must ultimately be resolved by God since He alone knows human hearts.

Outline

I. Esther Replaces Vashti (1:1-2:18)

A. Vashti’s Insubordination (1:1-22)

B. Esther’s Coronation (2:1-18)

II. Mordecai Overcomes Haman (2:19-7:10)

A. Mordecai’s Loyalty (2:19-23)

B. Haman’s Promotion and Decree (3:1-15)

C. Esther’s Intervention (4:1-5:14)

D. Mordecai’s Recognition (6:1-13)

E. Haman’s Fall (6:14-7:10)

III. Israel Survives Haman’s Genocide Attempt (8:1-10:3)

A. Esther and Mordecai’s Advocacy (8:1-17)

B. The Jews’ Victory (9:1-19)

C. Purim’s Beginning (9:20-32)

D. Mordecai’s Fame (10:1-3)

The Book of

ESTHER

Esther 1

The King Dethrones Queen Vashti

1Now it came to pass in the days of aAhasuerus1 (this was the Ahasuerus who reigned bover one hundred and twenty-seven provinces, cfrom India to Ethiopia),

2in those days when King Ahasuerus dsat on the throne of his kingdom, which was in eShushan2 the 3citadel,

3that in the third year of his reign he fmade a feast for all his officials and servants—the powers of Persia and Media, the nobles, and the princes of the provinces being before him—

4when he showed the riches of his glorious kingdom and the splendor of his excellent majesty for many days, one hundred and eighty days in all.

5And when these days were completed, the king made a feast lasting seven days for all the people who were present in 4Shushan the 5citadel, from great to small, in the court of the garden of the king’s palace.

6There were white and blue linen curtains fastened with cords of fine linen and purple on silver rods and marble pillars; and the gcouches were of gold and silver on a mosaic pavement of alabaster, turquoise, and white and black marble.

7And they served drinks in golden vessels, each vessel being different from the other, with royal wine in abundance, haccording to the 6generosity of the king.

8In accordance with the law, the drinking was not compulsory; for so the king had ordered all the officers of his household, that they should do according to each man’s pleasure.

9Queen Vashti also made a feast for the women in the royal palace which belonged to King Ahasuerus.

10On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, iHarbona, Bigtha, Abagtha, Zethar, and Carcas, seven eunuchs who served in the presence of King Ahasuerus,

11to bring Queen Vashti before the king, wearing her royal crown, in order to show her beauty to the people and the officials, for she was beautiful to behold.

12But Queen Vashti refused to come at the king’s command brought by his eunuchs; therefore the king was furious, and his anger burned within him.

13Then the king said to the jwise men kwho understood the times (for this was the king’s manner toward all who knew law and justice,

14those closest to him being Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the lseven princes of Persia and Media, mwho had access to the king’s presence, and who 7ranked highest in the kingdom):

15“What shall we do to Queen Vashti, according to law, because she did not obey the command of King Ahasuerus brought to her by the eunuchs?”

16And Memucan answered before the king and the princes: “Queen Vashti has not only wronged the king, but also all the princes, and all the people who are in all the provinces of King Ahasuerus.

17“For the queen’s behavior will become known to all women, so that they will ndespise their husbands in their eyes, when they report, ‘King Ahasuerus commanded Queen Vashti to be brought in before him, but she did not come.’

18“This very day the noble ladies of Persia and Media will say to all the king’s officials that they have heard of the behavior of the queen. Thus there will be excessive contempt and wrath.

19“If it pleases the king, let a royal 8decree go out from him, and let it be recorded in the laws of the Persians and the Medes, so that it will onot 9be altered, that Vashti shall come no more before King Ahasuerus; and let the king give her royal position to another who is better than she.

20“When the king’s decree which he will make is proclaimed throughout all his empire (for it is great), all wives will phonor their husbands, both great and small.”

21And the reply pleased the king and the princes, and the king did according to the word of Memucan.

22Then he sent letters to all the king’s provinces, qto each province in its own script, and to every people in their own language, that each man should rbe master in his own house, and speak in the language of his own people.

Esther 2

Esther Becomes Queen

1After these things, when the wrath of King Ahasuerus subsided, he remembered Vashti, awhat she had done, and what had been decreed against her.

2Then the king’s servants who attended him said: “Let beautiful young virgins be sought for the king;

3“and let the king appoint officers in all the provinces of his kingdom, that they may gather all the beautiful young virgins to 1Shushan the 2citadel, into the women’s quarters, under the custody of 3Hegai the king’s eunuch, custodian of the women. And let beauty preparations be given them.

4“Then let the young woman who pleases the king be queen instead of Vashti.” This thing pleased the king, and he did so.

5In 4Shushan the 5citadel there was a certain Jew whose name was Mordecai the son of Jair, the son of Shimei, the son of bKish, a Benjamite.

6cKish6 had been carried away from Jerusalem with the captives who had been captured with 7Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

7And Mordecai had brought up Hadassah, that is, Esther, dhis uncle’s daughter, for she had neither father nor mother. The young woman was lovely and beautiful. When her father and mother died, Mordecai took her as his own daughter. The Historical Chronology of Esther

8So it was, when the king’s command and decree were heard, and when many young women were egathered at 8Shushan the 9citadel, under the custody of Hegai, that Esther also was taken to the king’s palace, into the care of Hegai the custodian of the women.

9Now the young woman pleased him, and she obtained his favor; so he readily gave fbeauty preparations to her, besides 10her allowance. Then seven choice maidservants were provided for her from the king’s palace, and he moved her and her maidservants to the best place in the house of the women.

10gEsther had not 11revealed her people or family, for Mordecai had charged her not to reveal it.

11And every day Mordecai paced in front of the court of the women’s quarters, to learn of Esther’s welfare and what was happening to her.

12Each young woman’s turn came to go in to King Ahasuerus after she had completed twelve months’ preparation, according to the regulations for the women, for thus were the days of their preparation apportioned: six months with oil of myrrh, and six months with perfumes and preparations for beautifying women.

13Thus prepared, each young woman went to the king, and she was given whatever she desired to take with her from the women’s quarters to the king’s palace.

14In the evening she went, and in the morning she returned to the second house of the women, to the custody of Shaashgaz, the king’s eunuch who kept the concubines. She would not go in to the king again unless the king delighted in her and called for her by name.

15Now when the turn came for Esther hthe daughter of Abihail the uncle of Mordecai, who had taken her as his daughter, to go in to the king, she requested nothing but what Hegai the king’s eunuch, the custodian of the women, advised. And Esther iobtained favor in the sight of all who saw her.

16So Esther was taken to King Ahasuerus, into his royal palace, in the tenth month, which is the month of Tebeth, in the seventh year of his reign.

17The king loved Esther more than all the other women, and she obtained grace and favor in his sight more than all the virgins; so he set the royal jcrown upon her head and made her queen instead of Vashti.

18Then the king kmade a great feast, the Feast of Esther, for all his officials and servants; and he proclaimed a holiday in the provinces and gave gifts according to the 12generosity of a king.

Mordecai Discovers a Plot

19When virgins were gathered together a second time, Mordecai sat within the king’s gate.

20lNow Esther had not revealed her family and her people, just as Mordecai had charged her, for Esther obeyed the command of Mordecai as when she was brought up by him.

21In those days, while Mordecai sat within the king’s gate, two of the king’s eunuchs, 13Bigthan and Teresh, doorkeepers, became furious and sought to lay hands on King Ahasuerus.

22So the matter became known to Mordecai, mwho told Queen Esther, and Esther informed the king in Mordecai’s name.

23And when an inquiry was made into the matter, it was confirmed, and both were hanged on a gallows; and it was written in nthe book of the chronicles in the presence of the king.

Esther 3

Haman’s Conspiracy Against the Jews

1After these things King Ahasuerus promoted Haman, the son of Hammedatha the aAgagite, and badvanced him and set his seat above all the princes who were with him.

2And all the king’s servants who were cwithin the king’s gate bowed and paid homage to Haman, for so the king had commanded concerning him. But Mordecai dwould not bow or pay homage.

3Then the king’s servants who were within the king’s gate said to Mordecai, “Why do you transgress the eking’s command?”

4Now it happened, when they spoke to him daily and he would not listen to them, that they told it to Haman, to see whether Mordecai’s words would stand; for Mordecai had told them that he was a Jew.

5When Haman saw that Mordecai fdid not bow or pay him homage, Haman was gfilled with wrath.

6But he disdained to lay hands on Mordecai alone, for they had told him of the people of Mordecai. Instead, Haman hsought to destroy all the Jews who were throughout the whole kingdom of Ahasuerus—the people of Mordecai.

7In the first month, which is the month of Nisan, in the twelfth year of King Ahasuerus, ithey cast Pur (that is, the lot), before Haman 1to determine the day and the 2month, 3until it fell on the twelfth month, which is the month of Adar.

8Then Haman said to King Ahasuerus, “There is a certain people scattered and dispersed among the people in all the provinces of your kingdom; jtheir laws are different from all other people’s, and they do not keep the king’s laws. Therefore it is not fitting for the king to let them remain.

9“If it pleases the king, let a decree be written that they be destroyed, and I will pay ten thousand talents of silver into the hands of those who do the work, to bring it into the king’s treasuries.”

10So the king ktook lhis signet ring from his hand and gave it to Haman, the son of Hammedatha the Agagite, the menemy of the Jews.

11And the king said to Haman, “The money and the people are given to you, to do with them as seems good to you.”

12nThen the king’s scribes were called on the thirteenth day of the first month, and a decree was written according to all that Haman commanded—to the king’s satraps, to the governors who were over each province, to the officials of all people, to every province oaccording to its script, and to every people in their language. pIn the name of King Ahasuerus it was written, and sealed with the king’s signet ring.

13And the letters were qsent by couriers into all the king’s provinces, to destroy, to kill, and to annihilate all the Jews, both young and old, little children and women, rin one day, on the thirteenth day of the twelfth month, which is the month of Adar, and sto plunder their 4possessions.

14tA copy of the document was to be issued as law in every province, being published for all people, that they should be ready for that day.

15The couriers went out, hastened by the king’s command; and the decree was proclaimed in 5Shushan the 6citadel. So the king and Haman sat down to drink, but uthe city of Shushan was 7perplexed.

Esther 4

Esther Agrees to Help the Jews

1When Mordecai learned all that had happened, 1he atore his clothes and put on sackcloth band ashes, and went out into the midst of the city. He ccried out with a loud and bitter cry.

2He went as far as the front of the king’s gate, for no one might enter the king’s gate clothed with sackcloth.

3And in every province where the king’s command and decree arrived, there was great mourning among the Jews, with fasting, weeping, and wailing; and many lay in sackcloth and ashes.

4So Esther’s maids and eunuchs came and told her, and the queen was deeply distressed. Then she sent garments to clothe Mordecai and take his sackcloth away from him, but he would not accept them.

5Then Esther called Hathach, one of the king’s eunuchs whom he had appointed to attend her, and she gave him a command concerning Mordecai, to learn what and why this was.

6So Hathach went out to Mordecai in the city square that was in front of the king’s gate.

7And Mordecai told him all that had happened to him, and dthe sum of money that Haman had promised to pay into the king’s treasuries to destroy the Jews.

8He also gave him ea copy of the written decree for their destruction, which was given at 2Shushan, that he might show it to Esther and explain it to her, and that he might command her to go in to the king to make supplication to him and plead before him for her people.

9So Hathach returned and told Esther the words of Mordecai.

10Then Esther spoke to Hathach, and gave him a command for Mordecai:

11“All the king’s servants and the people of the king’s provinces know that any man or woman who goes into fthe inner court to the king, who has not been called, ghe has but one law: put all to death, except the one hto whom the king holds out the golden scepter, that he may live. Yet I myself have not been icalled to go in to the king these thirty days.”

12So they told Mordecai Esther’s words.

13And Mordecai told them to answer Esther: “Do not think in your heart that you will escape in the king’s palace any more than all the other Jews.

14“For if you remain completely silent at this time, relief and deliverance will arise for the Jews from another place, but you and your father’s house will perish. Yet who knows whether you have come to the kingdom for such a time as this?”

15Then Esther told them to reply to Mordecai:

16“Go, gather all the Jews who are present in 3Shushan, and fast for me; neither eat nor drink for jthree days, night or day. My maids and I will fast likewise. And so I will go to the king, which is against the law; kand if I perish, I perish!”

17So Mordecai went his way and did according to all that Esther commanded 4him.

Esther 5

Esther’s Banquet

1Now it happened aon the third day that Esther put on her royal robes and stood in bthe inner court of the king’s palace, across from the king’s house, while the king sat on his royal throne in the royal house, facing the entrance of the 1house.

2So it was, when the king saw Queen Esther standing in the court, that cshe found favor in his sight, and dthe king held out to Esther the golden scepter that was in his hand. Then Esther went near and touched the top of the scepter.

3And the king said to her, “What do you wish, Queen Esther? What is your request? eIt shall be given to you—up to half the kingdom!”

4So Esther answered, “If it pleases the king, let the king and Haman come today to the banquet that I have prepared for him.”

5Then the king said, “Bring Haman quickly, that he may do as Esther has said.” So the king and Haman went to the banquet that Esther had prepared.

6At the banquet of wine fthe king said to Esther, g“What is your petition? It shall be granted you. What is your request, up to half the kingdom? It shall be done!”

7Then Esther answered and said, “My petition and request is this:

8“If I have found favor in the sight of the king, and if it pleases the king to grant my petition and 2fulfill my request, then let the king and Haman come to the hbanquet which I will prepare for them, and tomorrow I will do as the king has said.”

Haman’s Plot Against Mordecai

9So Haman went out that day ijoyful and with a glad heart; but when Haman saw Mordecai in the king’s gate, and jthat he did not stand or tremble before him, he was filled with indignation against Mordecai.

10Nevertheless Haman krestrained himself and went home, and he sent and called for his friends and his wife Zeresh.

11Then Haman told them of his great riches, lthe multitude of his children, everything in which the king had promoted him, and how he had madvanced him above the officials and servants of the king.

12Moreover Haman said, “Besides, Queen Esther invited no one but me to come in with the king to the banquet that she prepared; and tomorrow I am again invited by her, along with the king.

13“Yet all this avails me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.”

14Then his wife Zeresh and all his friends said to him, “Let a ngallows3 be made, 4fifty cubits high, and in the morning osuggest to the king that Mordecai be hanged on it; then go merrily with the king to the banquet.” And the thing pleased Haman; so he had pthe gallows made.

Esther 6

The King Honors Mordecai

1That night 1the king could not sleep. So one was commanded to bring athe book of the records of the chronicles; and they were read before the king.

2And it was found written that Mordecai had told of 2Bigthana and Teresh, two of the king’s eunuchs, the doorkeepers who had sought to lay hands on King Ahasuerus.

3Then the king said, “What honor or dignity has been bestowed on Mordecai for this?” And the king’s servants who attended him said, “Nothing has been done for him.”

4So the king said, “Who is in the court?” Now Haman had just entered bthe outer court of the king’s palace cto suggest that the king hang Mordecai on the gallows that he had prepared for him.

5The king’s servants said to him, “Haman is there, standing in the court.” And the king said, “Let him come in.”

6So Haman came in, and the king asked him, “What shall be done for the man whom the king delights to honor?” Now Haman thought in his heart, “Whom would the king delight to honor more than dme?”

7And Haman answered the king, “For the man whom the king delights to honor,

8“let a royal robe be brought which the king has worn, and ea horse on which the king has ridden, which has a royal 3crest placed on its head.

9“Then let this robe and horse be delivered to the hand of one of the king’s most noble princes, that he may array the man whom the king delights to honor. Then 4parade him on horseback through the city square, fand proclaim before him: ‘Thus shall it be done to the man whom the king delights to honor!’ ”

10Then the king said to Haman, “Hurry, take the robe and the horse, as you have suggested, and do so for Mordecai the Jew who sits within the king’s gate! Leave nothing undone of all that you have spoken.”

11So Haman took the robe and the horse, arrayed Mordecai and led him on horseback through the city square, and proclaimed before him, “Thus shall it be done to the man whom the king delights to honor!”

12Afterward Mordecai went back to the king’s gate. But Haman ghurried to his house, mourning hand with his head covered.

13When Haman told his wife Zeresh and all his friends everything that had happened to him, his wise men and his wife Zeresh said to him, “If Mordecai, before whom you have begun to fall, is of Jewish descent, you will not prevail against ihim but will surely fall before him.”

14While they were still talking with him, the king’s eunuchs came, and hastened to bring Haman to jthe banquet which Esther had prepared.

Esther 7

Haman Hanged Instead of Mordecai

1So the king and Haman went to dine with Queen Esther.

2And on the second day, aat the banquet of wine, the king again said to Esther, “What is your petition, Queen Esther? It shall be granted you. And what is your request, up to half the kingdom? It shall be done!”

3Then Queen Esther answered and said, “If I have found favor in your sight, O king, and if it pleases the king, let my life be given me at my petition, and my people at my request.

4“For we have been bsold, my people and I, to be destroyed, to be killed, and to be annihilated. Had we been sold as cmale and female slaves, I would have held my tongue, although the enemy could never compensate for the king’s loss.”

5So King Ahasuerus answered and said to Queen Esther, “Who is he, and where is he, who would dare presume in his heart to do such a thing?”

6And Esther said, “The adversary and denemy is this wicked Haman!” So Haman was terrified before the king and queen.

7Then the king arose in his wrath from the banquet of wine and went into the palace garden; but Haman stood before Queen Esther, pleading for his life, for he saw that evil was determined against him by the king.

8When the king returned from the palace garden to the place of the banquet of wine, Haman had fallen across ethe couch where Esther was. Then the king said, “Will he also assault the queen while I am in the house?” As the word left the king’s mouth, they fcovered Haman’s face.

9Now gHarbonah, one of the eunuchs, said to the king, “Look! hThe 1gallows, fifty cubits high, which Haman made for Mordecai, who spoke igood on the king’s behalf, is standing at the house of Haman.” Then the king said, “Hang him on it!”

10So jthey khanged Haman on the gallows that he had prepared for Mordecai. Then the king’s wrath subsided.

Esther 8

Esther Saves the Jews

1On that day King Ahasuerus gave Queen Esther the house of Haman, the aenemy of the Jews. And Mordecai came before the king, for Esther had told bhow he was related to her.

2So the king took off chis signet ring, which he had taken from Haman, and gave it to Mordecai; and Esther appointed Mordecai over the house of Haman.

3Now Esther spoke again to the king, fell down at his feet, and implored him with tears to counteract the evil of Haman the Agagite, and the scheme which he had devised against the Jews.

4And dthe king held out the golden scepter toward Esther. So Esther arose and stood before the king,

5and said, “If it pleases the king, and if I have found favor in his sight and the thing seems right to the king and I am pleasing in his eyes, let it be written to revoke the eletters devised by Haman, the son of Hammedatha the Agagite, which he wrote to annihilate the Jews who are in all the king’s provinces.

6“For how can I endure to see fthe evil that will come to my people? Or how can I endure to see the destruction of my countrymen?”

7Then King Ahasuerus said to Queen Esther and Mordecai the Jew, “Indeed, gI have given Esther the house of Haman, and they have hanged him on the gallows because he tried to lay his hand on the Jews.

8“You yourselves write a decree concerning the Jews, 1as you please, in the king’s name, and seal it with the king’s signet ring; for whatever is written in the king’s name and sealed with the king’s signet ring hno one can revoke.”

9iSo the king’s scribes were called at that time, in the third month, which is the month of Sivan, on the twenty-third day; and it was written, according to all that Mordecai commanded, to the Jews, the satraps, the governors, and the princes of the provinces jfrom India to Ethiopia, one hundred and twenty-seven provinces in all, to every province kin its own script, to every people in their own language, and to the Jews in their own script and language.

10lAnd he wrote in the name of King Ahasuerus, sealed it with the king’s signet ring, and sent letters by couriers on horseback, riding on royal horses 2bred from swift steeds.

11By these letters the king permitted the Jews who were in every city to mgather together and protect their lives—to ndestroy, kill, and annihilate all the forces of any people or province that would assault them, both little children and women, and to plunder their possessions,

12oon one day in all the provinces of King Ahasuerus, on the thirteenth day of the twelfth month, which is the month of 3Adar.

13pA copy of the document was to be issued as a decree in every province and published for all people, so that the Jews would be ready on that day to avenge themselves on their enemies.

14The couriers who rode on royal horses went out, hastened and pressed on by the king’s command. And the decree was issued in 4Shushan the 5citadel.

15So Mordecai went out from the presence of the king in royal apparel of 6blue and white, with a great crown of gold and a garment of fine linen and purple; and qthe city of 7Shushan rejoiced and was glad.

16The Jews had rlight and gladness, joy and honor.

17And in every province and city, wherever the king’s command and decree came, the Jews had joy and gladness, a feast sand a holiday. Then many of the people of the land tbecame Jews, because ufear of the Jews fell upon them.

Esther 9

The Jews Destroy Their Tormentors

1Now ain the twelfth month, that is, the month of Adar, on the thirteenth day, bthe time came for the king’s command and his decree to be executed. On the day that the enemies of the Jews had hoped to overpower them, the opposite occurred, in that the Jews themselves coverpowered those who hated them.

2The Jews dgathered together in their cities throughout all the provinces of King Ahasuerus to lay hands on those who esought their harm. And no one could withstand them, fbecause fear of them fell upon all people.

3And all the officials of the provinces, the satraps, the governors, and all those doing the king’s work, helped the Jews, because the fear of Mordecai fell upon them.

4For Mordecai was great in the king’s palace, and his fame spread throughout all the provinces; for this man Mordecai gbecame increasingly prominent.

5Thus the Jews defeated all their enemies with the stroke of the sword, with slaughter and destruction, and did what they pleased with those who hated them.

6And in hShushan1 the 2citadel the Jews killed and destroyed five hundred men.

7Also Parshandatha, Dalphon, Aspatha,

8Poratha, Adalia, Aridatha,

9Parmashta, Arisai, Aridai, and Vajezatha—

10ithe ten sons of Haman the son of Hammedatha, the enemy of the Jews—they killed; jbut they did not lay a hand on the 3plunder.

11On that day the number of those who were killed in 4Shushan the 5citadel 6was brought to the king.

12And the king said to Queen Esther, “The Jews have killed and destroyed five hundred men in Shushan the citadel, and the ten sons of Haman. What have they done in the rest of the king’s provinces? Now kwhat is your petition? It shall be granted to you. Or what is your further request? It shall be done.”

13Then Esther said, “If it pleases the king, let it be granted to the Jews who are in Shushan to do again tomorrow laccording to today’s decree, and let Haman’s ten sons mbe hanged on the gallows.”

14So the king commanded this to be done; the decree was issued in Shushan, and they hanged Haman’s ten sons.

15And the Jews who were in 7Shushan ngathered together again on the fourteenth day of the month of Adar and killed three hundred men at Shushan; obut they did not lay a hand on the plunder.

16The remainder of the Jews in the king’s provinces pgathered together and protected their lives, had rest from their enemies, and killed seventy-five thousand of their enemies; qbut they did not lay a hand on the plunder.

17This was on the thirteenth day of the month of Adar. And on the fourteenth of 8the month they rested and made it a day of feasting and gladness.

The Feast of Purim

18But the Jews who were at 9Shushan assembled together ron the thirteenth day, as well as on the fourteenth; and on the fifteenth of 10the month they rested, and made it a day of feasting and gladness.

19Therefore the Jews of the villages who dwelt in the unwalled towns celebrated the fourteenth day of the month of Adar swith gladness and feasting, tas a holiday, and for usending presents to one another.

20And Mordecai wrote these things and sent letters to all the Jews, near and far, who were in all the provinces of King Ahasuerus,

21to establish among them that they should celebrate yearly the fourteenth and fifteenth days of the month of Adar,

22as the days on which the Jews had rest from their enemies, as the month which was turned from sorrow to joy for them, and from mourning to a holiday; that they should make them days of feasting and joy, of vsending presents to one another and gifts to the wpoor.

23So the Jews accepted the custom which they had begun, as Mordecai had written to them,

24because Haman, the son of Hammedatha the Agagite, the enemy of all the Jews, xhad plotted against the Jews to annihilate them, and had cast Pur (that is, the lot), to consume them and destroy them;

25but ywhen 11Esther came before the king, he commanded by letter that 12this wicked plot which Haman had devised against the Jews should zreturn on his own head, and that he and his sons should be hanged on the gallows.

26So they called these days Purim, after the name 13Pur. Therefore, because of all the words of athis letter, what they had seen concerning this matter, and what had happened to them,

27the Jews established and imposed it upon themselves and their descendants and all who would bjoin them, that without fail they should celebrate these two days every year, according to the written instructions and according to the prescribed time,

28that these days should be remembered and kept throughout every generation, every family, every province, and every city, that these days of Purim should not fail to be observed among the Jews, and that the memory of them should not perish among their descendants.

29Then Queen Esther, cthe daughter of Abihail, with Mordecai the Jew, wrote with full authority to confirm this dsecond letter about Purim.

30And Mordecai sent letters to all the Jews, to ethe one hundred and twenty-seven provinces of the kingdom of Ahasuerus, with words of peace and truth,

31to confirm these days of Purim at their appointed time, as Mordecai the Jew and Queen Esther had prescribed for them, and as they had decreed for themselves and their descendants concerning matters of their ffasting and lamenting.

32So the decree of Esther confirmed these matters of Purim, and it was written in the book.

Esther 10

Mordecai’s Advancement

1And King Ahasuerus imposed tribute on the land and on athe islands of the sea.

2Now all the acts of his power and his might, and the account of the greatness of Mordecai, bto which the king 1advanced him, are they not written in the book of the cchronicles of the kings of Media and Persia?

3For Mordecai the Jew was dsecond to King Ahasuerus, and was great among the Jews and well received by the multitude of his brethren, eseeking the good of his people and speaking peace to all his 2countrymen.

Esther Commentaries

Esther 1

1:1 Ahasuerus. See Introduction: Background and Setting. one hundred and twenty-seven provinces. The kingdom comprised 20 regions (3:12; 8:9; 9:3) which were further divided into provinces ruled over by governors (3:12). India to Ethiopia. Ethiopia, not Asia Minor, is mentioned as representing the western edge of the kingdom to avoid any remembrance of the king’s previous defeat by the Greeks ca. 481–479 B.C. (cf. 8:9). This description also avoided any confusion with the Ahasuerus of Dan. 9:1.

1:2 Shushan the citadel. Shushan (the Heb. rendering of the Gr. Susa), the winter residence, was one of 4 capital cities; the other 3 included Babylon, Ecbatana (Ezra 6:2), and Persepolis. The citadel refers to the fortified palace complex built above the city for protection.

1:3 the third year. Ca. 483 B.C. This probably included the planning phase for Ahasuerus’ later campaign against Greece in which the king suffered a humiliating defeat (ca. 481–479 B.C.). Persia and Media. Cyrus the Persian inherited Media and thus the name Media became just as prominent as Persia (ca. 550 B.C.).

1:9 Queen Vashti. Greek literature records her name as Amestris. She gave birth (ca. 483 B.C.) to Ahasuerus’ third son, Artaxerxes, who later succeeded his father Ahasuerus on the throne (Ezra 7:1).

1:12 Vashti refused. Her reason is not recorded, although suggestions have included that 1) her appearance would have involved lewd behavior before drunken men, or 2) that she was still pregnant with Artaxerxes.

1:14 the seven princes. These highest ranking officials (cf. Ezra 7:14) were perhaps equivalent to the magi of Dan. 1:20.

1:19 will not be altered. The irrevocable nature of Persian law (cf. Dan. 6:8, 12, 15) played an important role in how the rest of Esther concluded (cf. 8:8).

1:22 letters. The efficient Persian communication network (a rapid relay by horses) played an important role in speedily publishing kingdom edicts (cf. 3:12–14; 8:9, 10, 14; 9:20, 30).

Esther 2

2:1 After these things. Most likely during the latter portion of the king’s ill-fated war with Greece (ca. 481–479 B.C.). he remembered Vashti. The king was legally unable to restore Vashti (cf. 1:19–22), so the counselors proposed a new plan with promise.

2:5 Mordecai. See Introduction: Historical and Theological Themes. He was among the fourth generation of deported Jews. Kish. Mordecai’s great grandfather who actually experienced the Babylonian deportation. After Babylon fell to Medo-Persia (ca. 539 B.C.), Jews were moved to other parts of the new kingdom. Kish represents a Benjamite family name that could be traced back (ca. 1100 B.C.) to Saul’s father (1 Sam. 9:1).

2:6 Jeconiah. Former king of Judah (also known as Jehoiachin and Coniah) who was deported ca. 597 B.C. (cf. 2 Kin. 24:14, 15; 2 Chr. 36:9, 10). Due to his disobedience, the LORD removed his descendants from the line of David to Christ (Jer. 22:24–30). The family of Mordecai and Esther were part of the good figs in Jer. 24:1–7.

2:7 Esther. See Introduction: Title.

Esth. 2:7

The Historical Chronology of Esther

2:8 Esther also was taken. It is impossible to tell if Esther went voluntarily or against her will.

2:9 pleased him. That she pleased Hegai points to God’s providential control.

2:10 not to reveal it. Possibly because of the hostile letter mentioned in Ezra 4:6 or the anti-Semitic sentiments of Haman and other like-minded people.

2:14 the second house. The place of concubines.

2:15 obtained favor. According to the LORD’s providential plan.

2:16 Tebeth. The tenth month corresponding to Dec./Jan. the seventh year. Ca. 479–478 B.C. Four years had elapsed since Vashti’s fall from favor.

2:18 a holiday. Probably refers to a remission of taxes and/or release from military service.

2:19 a second time. Perhaps the king intended to add the second best to his concubine collection.

2:21 the king’s gate. Indicates the strong possibility that Mordecai held a position of prominence (cf. 3:2; Dan. 2:49). became furious. Perhaps in revenge over the loss of Vashti.

2:23 hanged on a gallows. The Persian execution consisted of being impaled (cf. Ezra 6:11). It is likely that they were the inventors of crucifixion. book of the chronicles. The king would 5 years later (Ahasuerus’ 12th year) read these Persian records as the turning point in Esther (6:1, 2).

Esther 3

3:1 After these things. Sometime between the seventh (2:16) and twelfth year (3:7) of the king’s reign. Haman…the Agagite. See Introduction: Historical and Theological Themes.

3:2 would not bow. There is a question as to whether Esther and Mordecai were inclined to obey the Mosaic law. This refusal may be more likely grounded in the family feud between the Benjamites and the Agagites (see Introduction: Historical and Theological Themes), than Mordecai’s allegiance to the second commandment (Ex. 20:4–6).

3:4 he was a Jew. It seems evident from Haman’s fury and attempted genocide, that there were strong anti-Semitic attitudes in Shushan, which seems to explain Mordecai’s reluctance to reveal his true ethnic background.

3:6 the people of Mordecai. Haman was being satanically used to target the entire Jewish race in an unsuccessful attempt to change the course of redemptive history and God’s plans for Israel.

3:7 Nisan. The time period Mar./Apr. Ironically, the Jews should have been celebrating the Passover to remind them of a former deliverance. twelfth year. Ca. 474 B.C. they cast. Haman’s court of advisers who made decisions superstitiously based on astrology and casting of lots. Pur…lot. A lot would be like modern dice which were cast to determine future decisions (cf. the Hebrew lot, 1 Chr. 26:14; Neh. 10:34; Jonah 1:7). Proverbs 16:33 states that God providentially controlled the outcome of the lot. Adar. Feb./Mar. There would have been an 11 month interval between Haman’s decree and its expected fulfillment.

3:8 a certain people. Haman never divulged their identity.

3:9 ten thousand talents. The exact dollar amount is uncertain, but reportedly it would have weighed 375 tons and equaled almost 70 percent of the king’s annual revenue. Since this sum would have been derived from the plunder of the Jews, it indicates that they had grown prosperous.

3:10, 11 The king would have easily been eager to eliminate any rebellion against his authority (cf. 3:8), although he did not seem to be interested in the money.

3:10 the enemy of the Jews. Cf. 7:6; 8:1; 9:10, 24.

3:12 sealed…king’s signet ring. This would be equivalent to the king’s signature. The date has been calculated by historians to be Apr. 7, 474 B.C.

3:13 to destroy. An ambitious plot to annihilate the Jews in just one day. Historians have calculated the date to be Mar. 7, 473 B.C. The king had unwittingly approved this provision which would kill his own queen.

3:14 as law. It would be irrevocable (cf. 1:19; 8:5–8).

3:15 perplexed. No specific reason is stated. Most likely even this pagan population was puzzled at the extreme and deadly racism of the king and Haman.

Esther 4

4:1 sackcloth and ashes. An outward sign of inward distress and humiliation (cf. Jer. 6:26; Dan. 9:3; Matt. 11:21). Mordecai realized that he had prompted this genocidal retaliation by Haman.

4:4 she sent garments. Mordecai could then enter the king’s gate (cf. 4:2) and talk with Esther directly (cf. Neh. 2:2).

4:5 Hathach. A trusted eunuch who knew of Esther’s Jewish background.

4:7, 8 That Mordecai possessed this specific knowledge and a copy of the edict further evidences his prominent position in Persia.

4:11 golden scepter. In order to protect the king’s life from would-be assassins, this practice prevailed. Seemingly, the king would extend the scepter (a sign of kingly authority) only to those whom he knew and from whom he welcomed a visit (cf. 5:2; 8:4). these thirty days. Perhaps Esther feared she had lost favor with the king since he had not summoned her recently.

4:14 relief and deliverance. Mordecai exhibited a healthy faith in God’s sovereign power to preserve His people. He may have remembered the LORD’s promise to Abraham (cf. Gen. 12:3; 17:1–8). you…will perish. Mordecai indicated that Esther would not escape the sentence or be overlooked because of her prominence (cf. 4:13). such a time as this. Mordecai indirectly appealed to God’s providential timing.

4:16 fast. The text does not mention prayer being included such as was Daniel’s practice (Dan. 9:3), though it surely was. perish. Esther’s heroic willingness to die for the sake of her fellow Jews is commendable.

Esther 5

5:2 she found favor. This actually means that Esther first found favor with the God of Israel (cf. Prov. 21:1).

5:3 What is your request? Esther deferred her real wish until 7:2, 3.

5:3, 6 up to half the kingdom. Royal hyperbole that was not intended to be taken at face value (cf. Mark 6:22, 23).

5:4 the banquet. The first of two (cf. 5:4–8; 6:14—7:1) that Esther prepared. God would providentially intervene between the two (6:1, 2).

5:11 the multitude of his children. At least 10 sons were fathered by Haman (cf. 9:13), who personified sinful pride (cf. Prov. 16:18; 1 Cor. 10:12; Gal. 6:3).

5:13 avails me nothing. Haman expressed raging fixation on killing Mordecai.

5:14 gallows. A stake on which a human would be impaled to death and/or displayed after death (cf. 2:23). fifty cubits. Approximately 75 ft. or almost 8 stories high. Perhaps the gallows involved displaying a shorter stake atop a building or wall to attain this height.

Esther 6

6:1 the book. Five years (cf. 2:16 with 3:7) had intervened since Mordecai’s loyal, but as yet unrewarded, act (cf. 2:23). At exactly the proper moment, God providentially intervened so that the king suffered insomnia, called for the book of records, read of Mordecai’s unrewarded deeds 5 years past, and then desired to reward him (cf. Dan. 6:18).

6:4 Who is in the court? The drama intensified as Haman arrived at just the wrong time and for just the wrong reason.

6:6, 7 Haman ironically defined the honor to be given to Mordecai at Haman’s expense. To his potential wealth from the Jewish plunder, he thought public acclaim would be added.

6:8 royal robe…royal crest. An honor which involved being treated as though the recipient were the king himself (cf. 8:15). This is reminiscent of Joseph in Egypt (Gen. 41:39–45). History affirms that horses were adorned with the royal crown.

6:9 the city square. Whereas Mordecai had been there the day before in sackcloth and ashes (4:1, 6), he arrived with royal honor.

6:10 Mordecai the Jew. Cf. 8:7; 9:29, 31; 10:3. Why the king did not remember Haman’s edict against the Jews remains unknown.

6:12 mourning. Deservedly, Haman has inherited Mordecai’s distress (cf. 4:1, 2). What a difference a day makes! His imagined honors had quickly turned to unimaginable humiliation. his head covered. An extreme sign of shame (cf. 2 Sam. 15:30; Jer. 14:3, 4).

6:13 you have begun to fall. Neither divine prophecy (Ex. 17:14) nor biblical history (1 Sam. 15:8, 9) stood in Haman’s favor. Haman’s entourage seemed to have some knowledge of this biblical history.

6:14 Haman to the banquet. Like a lamb led to slaughter, Haman was escorted off to his just due.

Esther 7

7:2 second day. The first day reference point included the first banquet. This refers to the second banquet on the second day (cf. 5:8). what is your request? This was the third time that the king inquired (cf. 5:3, 6).

7:3 my people. This plea paralleled God’s message through Moses to Pharaoh, “Let my people go,” almost 1,000 years earlier (Ex. 7:16).

7:4 sold. Refers back to Haman’s bribe (cf. 3:9; 4:7). destroyed…killed…annihilated. Esther recounted the exact language of Haman’s decree (cf. 3:13).

7:6 this wicked Haman. Similar to Nathan’s famous accusation against King David, “You are the man” (2 Sam. 12:7). Haman’s honor had quickly turned to humiliation, and then to horror.

7:8 assault the queen. Blinded by anger, Ahasuerus interpreted Haman’s plea to be an act of violence against Esther rather than a plea for mercy.

7:9 Harbonah. Cf. 1:10. Look! Because the place prepared by Haman for Mordecai’s execution towered above the city, it became the obvious spot for Haman’s death. Mordecai, who spoke good. Haman heard the third capital offense charged against him. One, he manipulated the king in planning to kill the queen’s people. Two, he was perceived to accost the queen. Three, he planned to execute a man whom the king had just greatly honored for extreme loyalty to the kingdom.

7:10 they hanged Haman. The ultimate expression of justice (cf. Ps. 9:15, 16).

Esther 8

8:1 the house of Haman. Property of a traitor by Persian custom returned to the king. In this case, he gave it to his queen, Esther, who put Mordecai over it (8:2). The outcome for Haman’s wife Zeresh and his wise men is unknown (5:14; 6:12, 13). Haman’s 10 sons later died (9:7–10).

8:5 to revoke. This proved to be impossible in light of the inflexible nature of the king’s edicts (1:19). However, a counter-decree was possible (cf. 8:8, 11, 12).

8:9 Sivan. Refers to the period May/June. It had been two months and 10 days since Haman’s decree (cf. 3:12); 8 months and 20 days remained until both decrees became simultaneously effective (cf. 3:13).

8:11 the king permitted. Just as the king had permitted Haman, so he permitted the Jews to defend themselves and to plunder their spoil (cf. vv. 10, 15, 16).

8:15 Mordecai went out. This second reward exceeded the first (cf. 6:6–9). Blue and white were the royal colors of the Persian Empire.

8:17 many…people…Jews. The population realized that the God of the Jews greatly exceeded anything that the pantheon of Persian deities could offer (cf. Ex. 15:14–16; Ps. 105:38; Acts 5:11), especially in contrast to their recent defeat by the Greeks.

Esther 9

9:1 twelfth month. During the period Feb.–Mar. Here is a powerful statement with regard to God’s providential preservation of the Jewish race in harmony with God’s unconditional promise to Abraham (Gen. 17:1–8). This providential deliverance stands in contrast to God’s miraculous deliverance of the Jews from Egypt; yet in both cases the same end had been accomplished by the supernatural power of God.

9:3 the fear of Mordecai. Pragmatically, the nation had a change of heart toward the Jews, knowing that the king, the queen, and Mordecai were the ranking royal officials of the land. To be pro-Jewish would put one in favor with the king and his court and put one on the side of God, the ultimate King (cf. Rev. 19:16).

9:6, 7 Five hundred men died in Shushan.

9:10 did not lay a hand. Unlike Saul, who did take the plunder (cf. 1 Sam. 15:3 with 15:9), the Jews focused only on the mission at hand, i.e., to preserve the Jewish race (cf. vv. 15, 16), even though the king’s edict permitted this (8:11).

9:12 further request? Even this pagan king served the cause of utterly blotting out the Amalekites in accord with God’s original decree (Ex. 17:14) by allowing for a second day of killing in Shushan to eliminate all Jewish enemies.

9:13 be hanged. I.e., be publicly displayed.

9:15, 16 Over 1,500 years earlier God had promised to curse those who curse Abraham’s descendants (Gen. 12:3).

9:15 fourteenth day. Another 300 men died the second day of killing in Shushan, bringing the total dead in Shushan to 810.

9:16 killed. Outside of Shushan, only one day of killing occurred in which 75,000 enemies died.

9:18, 19 This section recounted why Purim would be celebrated for two days rather than one.

9:20–25 A brief summary of God’s providential intervention on behalf of the Jews.

9:26 Purim. The first and last biblically revealed, non-Mosaic festival with perpetual significance.

9:29 second letter. An additional letter (cf. v. 20 for the first letter), which added “fasting and lamenting” to the prescribed activity of Purim.

9:32 written in the book. This could be the chronicle referred to in 10:3, or another archival type document. It certainly does not hint that Esther wrote this canonical book.

Esther 10

10:1–3 Apparently a postscript.

10:3 Mordecai…was second. Mordecai joined the top echelon of Jewish international statesmen like Joseph, who ranked second in the Egyptian dynasty (Gen. 41:37–45), and Daniel, who succeeded in both the Babylonian (Dan. 2:46–49; 5:29) and Medo-Persian Empires (Dan. 6:28). speaking peace. Less than 10 years later (ca. 465 B.C.), Ahasuerus was assassinated. There are no further details concerning Esther and Mordecai. What Mordecai did for less than a decade on behalf of Israel, Jesus Christ will do for all eternity as the Prince of Peace (Is. 9:6, 7; Zech. 9:9, 10).

Esther 1

1:1 a Ezra 4:6; Dan. 9:1

1:1 b Esth. 8:9

1:1 c Dan. 6:1

1:1 1 Generally identified with Xerxes I (485–464 B.C.)

1:2 d 1 Kin. 1:46

1:2 e Neh. 1:1; Dan. 8:2

1:2 2 Or Susa

1:2 3 Or fortified palace, and so elsewhere in the book

1:3 f Gen. 40:20; Esth. 2:18

1:5 4 Or Susa

1:5 5 palace

1:6 g Esth. 7:8; Ezek. 23:41; Amos 2:8; 6:4

1:7 h Esth. 2:18

1:7 6 Lit. hand

1:10 i Esth. 7:9

1:13 j Jer. 10:7; Dan. 2:12; Matt. 2:1

1:13 k 1 Chr. 12:32

1:14 l Ezra 7:14

1:14 m 2 Kin. 25:19; (Matt. 18:10)

1:14 7 Lit. sat in first place

1:17 n (Eph. 5:33)

1:19 o Esth. 8:8; Dan. 6:8

1:19 8 Lit. word

1:19 9 pass away

1:20 p (Eph. 5:33; Col. 3:18; 1 Pet. 3:1)

1:22 q Esth. 3:12, 8:9

1:22 r (Eph. 5:22–24; 1 Tim. 2:12)

Esther 2

2:1 a Esth. 1:19, 20

2:3 1 Or Susa

2:3 2 palace

2:3 3 Heb. Hege

2:5 b 1 Sam. 9:1

2:5 4 Or Susa

2:5 5 palace

2:6 c 2 Kin. 24:14, 15; 2 Chr. 36:10, 20; Jer. 24:1

2:6 6 Lit. Who

2:6 7 Jehoiachin, 2 Kin. 24:6

2:7 d Esth. 2:15

2:8 e Esth. 2:3

2:8 8 Or Susa

2:8 9 palace

2:9 f Esth. 2:3, 12

2:9 10 Lit. her portions

2:10 g Esth. 2:20

2:10 11 Revealed the identity of

2:15 h Esth. 2:7, 9:29

2:15 i Esth. 5:2, 8

2:17 j Esth. 1:11

2:18 k Esth. 1:3

2:18 12 Lit. hand

2:20 l Esth. 2:10; (Prov. 22:6)

2:21 13 Bigthana, Esth. 6:2

2:22 m Esth. 6:1, 2

2:23 n Esth. 6:1

Esther 3

3:1 a Num. 24:7; 1 Sam. 15:8

3:1 b Esth. 5:11

3:2 c Esth. 2:19, 21, 5:9

3:2 d Esth. 3:5; Ps. 15:4

3:3 e Esth. 3:2

3:5 f Esth. 3:2, 5:9

3:5 g Dan. 3:19

3:6 h Ps. 83:4; (Rev. 12:1–17)

3:7 i Esth. 9:24–26

3:7 1 Lit. from day to day and month to month

3:7 2 LXX adds to destroy the people of Mordecai in one day; Vg. adds the nation of the Jews should be destroyed

3:7 3 So with MT, Vg.; LXX and the lot fell on the fourteenth of the month

3:8 j Ezra 4:12–15; Acts 16:20, 21

3:10 k Gen. 41:42

3:10 l Esth. 8:2, 8

3:10 m Esth. 7:6

3:12 n Esth. 8:9

3:12 o Esth. 1:22

3:12 p 1 Kin. 21:8; Esth. 8:8–10

3:13 q 2 Chr. 30:6; Esth. 8:10, 14

3:13 r Esth. 8:12

3:13 s Esth. 8:11, 9:10

3:13 4 LXX adds the text of the letter here

3:14 t Esth. 8:13, 14

3:15 u Esth. 8:15; (Prov. 29:2)

3:15 5 Or Susa

3:15 6 palace

3:15 7 in confusion

Esther 4

4:1 a 2 Sam. 1:11; Esth. 3:8–10; Jon. 3:5, 6

4:1 b Josh. 7:6; Ezek. 27:30

4:1 c Gen. 27:34

4:1 1 Lit. Mordecai

4:7 d Esth. 3:9

4:8 e Esth. 3:14, 15

4:8 2 Or Susa

4:11 f Esth. 5:1, 6:4

4:11 g Dan. 2:9

4:11 h Esth. 5:2, 8:4

4:11 i Esth. 2:14

4:16 j Esth. 5:1

4:16 k Gen. 43:14

4:16 3 Or Susa

4:17 4 LXX adds a prayer of Mordecai here

Esther 5

5:1 a Esth. 4:16

5:1 b Esth. 4:11, 6:4

5:1 1 LXX adds many extra details in vv. 1, 2

5:2 c (Prov. 21:1)

5:2 d Esth. 4:11, 8:4

5:3 e Esth. 7:2; Mark 6:23

5:6 f Esth. 7:2

5:6 g Esth. 9:12

5:8 h Esth. 6:14

5:8 2 Lit. to do

5:9 i (Job 20:5; Luke 6:25)

5:9 j Esth. 3:5

5:10 k 2 Sam. 13:22

5:11 l Esth. 9:7–10

5:11 m Esth. 3:1

5:14 n Esth. 7:9

5:14 o Esth. 6:4

5:14 p Esth. 7:10

5:14 3 Lit. tree or wood

5:14 4 About 75 feet

Esther 6

6:1 a Esth. 2:23, 10:2

6:1 1 Lit. the king’s sleep fled away

6:2 2 Bigthan, Esth. 2:21

6:4 b Esth. 5:1

6:4 c Esth. 5:14

6:6 d (Prov. 16:18; 18:12)

6:8 e 1 Kin. 1:33

6:8 3 crown

6:9 f Gen. 41:43

6:9 4 Lit. cause him to ride

6:12 g 2 Chr. 26:20

6:12 h 2 Sam. 15:30; Jer. 14:3, 4

6:13 i (Gen. 12:3); Zech. 2:8

6:14 j Esth. 5:8

Esther 7

7:2 a Esth. 5:6

7:4 b Esth. 3:9, 4:7

7:4 c Deut. 28:68

7:6 d Esth. 3:10

7:8 e Esth. 1:6

7:8 f Job 9:24

7:9 g Esth. 1:10

7:9 h Esth. 5:14; (Ps. 7:16; Prov. 11:5, 6)

7:9 i Esth. 6:2

7:9 1 Lit. tree or wood

7:10 j (Ps. 7:16; 94:23; Prov. 11:5, 6)

7:10 k Ps. 37:35, 36; Dan. 6:24

Esther 8

8:1 a Esth. 7:6

8:1 b Esth. 2:7, 15

8:2 c Esth. 3:10

8:4 d Esth. 4:11, 5:2

8:5 e Esth. 3:13

8:6 f Neh. 2:3; Esth. 7:4, 9:1

8:7 g Esth. 8:1; Prov. 13:22

8:8 h Esth. 1:19; Dan. 6:8, 12, 15

8:8 1 Lit. as is good in your eyes

8:9 i Esth. 3:12

8:9 j Esth. 1:1

8:9 k Esth. 1:22, 3:12

8:10 l 1 Kin. 21:8; Esth. 3:12, 13

8:10 2 Lit. sons of the swift horses

8:11 m Esth. 9:2

8:11 n Esth. 9:10, 15, 16

8:12 o Esth. 3:13, 9:1

8:12 3 LXX adds the text of the letter here

8:13 p Esth. 3:14, 15

8:14 4 Or Susa

8:14 5 palace

8:15 q Esth. 3:15; Prov. 29:2

8:15 6 violet

8:15 7 Or Susa

8:16 r Ps. 97:11; 112:4

8:17 s 1 Sam. 25:8; Esth. 9:19

8:17 t Ps. 18:43

8:17 u Gen. 35:5; Ex. 15:16; Deut. 2:25; 11:25; 1 Chr. 14:17; Esth. 9:2

Esther 9

9:1 a Esth. 8:12

9:1 b Esth. 3:13

9:1 c 2 Sam. 22:41

9:2 d Esth. 8:11; 9:15–18

9:2 e Ps. 71:13, 14

9:2 f Esth. 8:17

9:4 g 2 Sam. 3:1; 1 Chr. 11:9; (Prov. 4:18)

9:6 h Esth. 1:2; 3:15; 4:16

9:6 1 Or Susa

9:6 2 palace

9:10 i Esth. 5:11; 9:7–10; Job 18:19; 27:13–15; Ps. 21:10

9:10 j Esth. 8:11

9:10 3 spoil

9:11 4 Or Susa

9:11 5 palace

9:11 6 Lit. came

9:12 k Esth. 5:6, 7:2

9:13 l Esth. 8:11, 9:15

9:13 m 2 Sam. 21:6, 9

9:15 n Esth. 8:11, 9:2

9:15 o Esth. 9:10

9:15 7 Or Susa

9:16 p Esth. 9:2

9:16 q Esth. 8:11

9:17 8 Lit. it

9:18 r Esth. 9:11, 15

9:18 9 Or Susa

9:18 10 Lit. it

9:19 s Deut. 16:11, 14

9:19 t Esth. 8:16, 17

9:19 u Neh. 8:10, 12; Esth. 9:22

9:22 v Neh. 8:10; Esth. 9:19

9:22 w (Deut. 15:7–11); Job 29:16

9:24 x Esth. 3:6, 7, 9:26

9:25 y Esth. 7:4–10; 8:3; 9:13, 14

9:25 z Esth. 7:10

9:25 11 Lit. she or it

9:25 12 Lit. his

9:26 a Esth. 9:20

9:26 13 Lit. Lot

9:27 b Esth. 8:17; (Is. 56:3, 6); Zech. 2:11

9:29 c Esth. 2:15

9:29 d Esth. 8:10; 9:20, 21

9:30 e Esth. 1:1

9:31 f Esth. 4:3, 16

Esther 10

10:1 a Gen. 10:5; Ps. 72:10; Is. 11:11; 24:15

10:2 b Esth. 8:15, 9:4

10:2 c Esth. 6:1

10:2 1 Lit. made him great

10:3 d Gen. 41:40, 43, 44; 2 Chr. 28:7

10:3 e Neh. 2:10; Ps. 122:8, 9

10:3 2 Lit. seed. LXX, Vg. add a dream of Mordecai here; Vg. adds six more chapters

Introduction to Job

Title

As with other books of the Bible, Job bears the name of the narrative’s primary character. This name might have been derived from the Hebrew word for “persecution,” thus meaning “persecuted one,” or from an Arabic word meaning “repent,” thus bearing the name “repentant one.” The author recounts an era in the life of Job, in which he was tested and the character of God was revealed. New Testament writers directly quote Job two times (Rom. 11:35; 1 Cor. 3:19), plus Ezekiel 14:14, 20 and James 5:11 show Job was a real person.

Author and Date

The book does not name its author. Job is an unlikely candidate because the book’s message rests on Job’s ignorance of the events that occurred in heaven as they related to his ordeal. One Talmudic tradition suggests Moses as author since the land of Uz (1:1) was adjacent to Midian where Moses lived for 40 years, and he could have obtained a record of the story there. Solomon is also a good possibility due to the similarity of content with parts of the book of Ecclesiastes, as well as the fact that Solomon wrote the other Wisdom books (except Psalms, and he did author Pss. 72; 127). Though he lived long after Job, Solomon could have written about events that occurred long before his own time, in much the same manner as Moses was inspired to write about Adam and Eve. Elihu, Isaiah, Hezekiah, Jeremiah, and Ezra have also been suggested as possible authors, but without support.

The date of the book’s writing may be much later than the events recorded therein. This conclusion is based on: 1) Job’s age (42:16); 2) his life span of nearly 200 years (42:16) which fits the patriarchal period (Abraham lived 175 years; Gen. 25:7); 3) the social unit being the patriarchal family; 4) the Chaldeans who murdered Job’s servants (1:17) were nomads and had not yet become city dwellers; 5) Job’s wealth being measured in livestock rather than gold and silver (1:3; 42:12); 6) Job’s priestly functions within his family (1:4, 5); and 7) a basic silence on matters such as the covenant of Abraham, Israel, the Exodus, and the law of Moses. The events of Job’s odyssey appear to be patriarchal. Job, on the other hand, seemed to know about Adam (31:33) and the Noahic flood (12:15). These cultural/historical features found in the book appear to place the events chronologically at a time probably after Babel (Gen. 11:1–9) but before or contemporaneous with Abraham (Gen. 11:27ff.).

Background and Setting

This book begins with a scene in heaven that explains everything to the reader (1:6-2:10). Job was suffering because God was contesting with Satan. Job never knew that, nor did any of his friends, so they all struggled to explain suffering from the perspective of their ignorance, until finally Job rested in nothing but faith in God’s goodness and the hope of His redemption. That God vindicated his trust is the culminating message of the book. When there are no rational or, even, theological explanations for disaster and pain, trust God.

Historical and Theological Themes

The occasion and events that follow Job’s sufferings present significant questions for the faith of believers in all ages. Why does Job serve God? Job is heralded for his righteousness, being compared with Noah and Daniel (Ezek. 14:14-20), and for his spiritual endurance (James 5:11). Several other questions are alluded to throughout Job’s ordeal, for instance, “Why do the righteous suffer?” Though an answer to that question may seem important, the book does not set forth such an answer. Job never knew the reasons for his suffering and neither did his friends. The righteous sufferer does not appear to learn about any of the heavenly court debates between God and Satan that precipitated his pain. In fact, when finally confronted by the LORD of the universe, Job put his hand over his mouth and said nothing. Job’s silent response in no way trivialized the intense pain and loss he had endured. It merely underscored the importance of trusting God’s purposes in the midst of suffering because suffering, like all other human experiences, is directed by perfect divine wisdom. In the end, the lesson learned was that one may never know the specific reason for his suffering; but one must trust in Sovereign God. That is the real answer to suffering.

The book treats two major themes and many other minor ones, both in the narrative framework of the prologue (chaps. 1, 2) and epilogue (42:7–17), and in the poetic account of Job’s torment that lies in between (3:1—42:6). A key to understanding the first theme of the book is to notice the debate between God and Satan in heaven and how it connects with the 3 cycles of earthly debates between Job and his friends. God wanted to prove the character of believers to Satan and to all demons, angels, and people. The accusations are by Satan, who indicted God’s claims of Job’s righteousness as being untested, if not questionable. Satan accused the righteous of being faithful to God only for what they could get. Since Job did not serve God with pure motives, according to Satan, the whole relationship between him and God was a sham. Satan’s confidence that he could turn Job against God came, no doubt, from the fact that he had led the holy angels to rebel with him (see note on Rev. 12:4). Satan thought he could destroy Job’s faith in God by inflicting suffering on him, thus showing in principle that saving faith could be shattered. God released Satan to make his point if he could, but he failed, as true faith in God proved unbreakable. Even Job’s wife told him to curse God (2:9), but he refused; his faith in God never failed (see 13:15). Satan tried to do the same to Peter (see Luke 22:31–34) and was unsuccessful in destroying Peter’s faith (see John 21:15–19). When Satan has unleashed all that he can do to destroy saving faith, it stands firm (cf. Rom. 8:31–39). In the end, God proved His point with Satan that saving faith can’t be destroyed no matter how much trouble a saint suffers, or how incomprehensible and undeserved it seems.

A second and related theme concerns proving the character of God to men. Does this sort of ordeal, in which God and His opponent Satan square off, with righteous Job as the test case, suggest that God is lacking in compassion and mercy toward Job? Not at all. As James says, “You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful” (James 5:11). It was to prove the very opposite (42:10-17). Job says, “Shall we indeed accept good from God, and shall we not accept adversity?” (2:10). God’s servant does not deny that he has suffered. He does deny that his suffering is a result of sin. Nor does he understand why he suffers. Job simply commits his ordeal with a devout heart of worship and humility (42:5, 6) to a sovereign and perfectly wise Creator—and that was what God wanted him to learn in this conflict with Satan. In the end, God flooded Job with more blessings than he had ever known.

The major reality of the book is the inscrutable mystery of innocent suffering. God ordains that His children walk in sorrow and pain, sometimes because of sin (cf. Num. 12:10-12), sometimes for chastening (cf. Heb. 12:5-12), sometimes for strengthening (cf. 2 Cor. 12:7-10; 1 Pet. 5:10), and sometimes to give opportunity to reveal His comfort and grace (2 Cor. 1:3-7). But there are times when the compelling issue in the suffering of the saints is unknowable because it is for a heavenly purpose that those on earth can’t discern (cf. Ex. 4:11; John 9:1-3).

Job and his friends wanted to analyze the suffering and look for causes and solutions. Using all of their sound theology and insight into the situation, they searched for answers, but found only useless and wrong ideas, for which God rebuked them in the end (42:7). They couldn’t know why Job suffered because what happened in heaven between God and Satan was unknown to them. They thought they knew all the answers, but they only intensified the dilemma by their insistent ignorance.

By spreading out some of the elements of this great theme, we can see the following truths in Job’s experience:

1. There are matters going on in heaven with God that believers know nothing about; yet, they affect their lives;

2. Even the best effort at explaining the issues of life can be useless;

3. God’s people do suffer. Bad things happen all the time to good people, so one cannot judge a person’s spirituality by his painful circumstances or successes;

4. Even though God seems far away, perseverance in faith is a most noble virtue since God is good and one can safely leave his life in His hands;

5. The believer in the midst of suffering should not abandon God, but draw near to Him, so out of the fellowship can come the comfort—without the explanation; and

6. Suffering may be intense, but it will ultimately end for the righteous and God will bless abundantly.

Interpretive Challenges

The most critical interpretive challenge involves the book’s primary message. Although often thought to be the pressing issue of the book, the question of why Job suffers is never revealed to Job, though the reader knows that it involves God’s proving a point to Satan—a matter which completely transcends Job’s ability to understand. James’ commentary on Job’s case (5:11) draws the conclusion that it was to show God’s compassion and mercy, but without apology, offers no explanation for Job’s specific ordeal. Readers find themselves, putting their proverbial hands over their mouths, with no right to question or accuse the all-wise and all-powerful Creator, who will do as He pleases, and in so doing, both proves His points in the spiritual realm to angels and demons and defines His compassion and mercy. Engaging in “theodicy,” i.e., man’s attempt to defend God’s involvement in calamity and suffering, is shown to be appropriate in these circumstances, though in the end, it is apparent that God does not need nor want a human advocate. The book of Job poignantly illustrates Deut. 29:29, “The secret things belong to the LORD our God…”

The nature of Job’s guilt and innocence raises perplexing questions. God declared Job perfect, upright, fearing God, and shunning evil (1:1). But Job’s comforters raised a critical question based on Job’s ordeal: Had not Job sinned? On several occasions Job readily admitted to having sinned (7:21; 13:26). But Job questioned the extent of his sin as compared to the severity of his suffering. God rebuked Job in the end for his demands to be vindicated of the comforters’ accusations (chaps. 38-41). But He also declared that what Job said was correct and what the comforters said was wrong (42:7).

Another challenge comes in keeping separate the pre-understandings that Job and his comforters brought to Job’s ordeal. At the outset, all agreed that God punishes evil, rewards obedience, and no exceptions are possible. Job, due to his suffering innocently, was forced to conclude that exceptions are possible in that the righteous also suffer. He also observed that the wicked prosper. These are more than small exceptions to the rule, thus forcing Job to rethink his simple understanding about God’s sovereign interaction with His people. The type of wisdom Job comes to embrace was not dependent merely on the promise of reward or punishment. The long, peevish, disputes between Job and his accusers were attempts to reconcile the perceived inequities of God’s retribution in Job’s experiences. Such an empirical method is dangerous. In the end, God offered no explanation to Job, but rather called all parties to a deeper level of trust in the Creator, who rules over a sin-confused world with power and authority directed by perfect wisdom and mercy. See notes on Ps. 73.

Understanding this book requires 1) understanding the nature of wisdom, particularly the difference between man’s wisdom and God’s, and 2) admitting that Job and his friends lacked the divine wisdom to interpret Job’s circumstances accurately, though his friends kept trying while Job learned to be content in God’s sovereignty and mercy. The turning point or resolution for this matter is found in Job 28 where the character of divine wisdom is explained: divine wisdom is rare and priceless; man cannot hope to purchase it; and God possesses it all. We may not know what is going on in heaven or what God’s purposes are, but we must trust Him. Because of this, the matter of believers suffering takes a back seat to the matter of divine wisdom.

Outline

I. The Dilemma (1:1-2:13)

A. Introduction of Job (1:1-5)

B. Divine Debates with Satan (1:6-2:10)

C. Arrival of Friends (2:11-13)

II. The Debates (3:1-37:24)

A. The First Cycle (3:1-14:22)

1. Job’s first speech expresses despair (3:1–26)

2. Eliphaz’s first speech kindly protests and urges humility and repentance (4:1—5:27)

3. Job’s reply to Eliphaz expresses anguish and questions the trials, asking for sympathy in his pain (6:1—7:21)

4. Bildad’s first speech accuses Job of impugning God (8:1–22)

5. Job’s response to Bildad admits he is not perfect, but may protest what seems unfair (9:1—10:22)

6. Zophar’s first speech tells Job to get right with God (11:1–20)

7. Job’s response to Zophar tells his friends they are wrong and only God knows and will, hopefully, speak to him (12:1—14:22)

B. The Second Cycle (15:1-21:34)

1. Eliphaz’s second speech accuses Job of presumption and disregarding the wisdom of the ancients (15:1–35)

2. Job’s response to Eliphaz appeals to God against his unjust accusers (16:1—17:16)

3. Bildad’s second speech tells Job he is suffering just what he deserves (18:1–21)

4. Job’s response to Bildad cries out to God for pity (19:1–29)

5. Zophar’s second speech accuses Job of rejecting God by questioning His justice (20:1–29)

6. Job’s response to Zophar says he is out of touch with reality (21:1–34)

C. The Third Cycle (22:1-26:14)

1. Eliphaz’s third speech denounces Job’s criticism of God’s justice (22:1–30)

2. Job’s response to Eliphaz is that God knows he is without guilt, and yet in His providence and refining purpose He permits temporary success for the wicked (23:1—24:25)

3. Bildad’s third speech scoffs at Job’s direct appeal to God (25:1–6)

4. Job’s response to Bildad is that God is indeed perfectly wise and absolutely sovereign, but not simplistic as they thought (26:1–14)

D. The Final Defense of Job (27:1-31:40)

1. Job’s first monologue affirms his righteousness and that man can’t discover God’s wisdom (27:1—28:28)

2. Job’s second monologue remembers his past, describes his present, defends his innocence, and asks for God to defend him (29:1—31:40)

E. The Speeches of Elihu (32:1-37:24)

1. Elihu enters into the debate to break the impasse (32:1–22)

2. Elihu charges Job with presumption in criticizing God, not recognizing that God may have a loving purpose, even in allowing Job to suffer (33:1–33)

3. Elihu declares that Job has impugned God’s integrity by claiming that it does not pay to lead a godly life (34:1–37)

4. Elihu urges Job to wait patiently for the LORD (35:1–16)

5. Elihu believes that God is disciplining Job (36:1–21)

6. Elihu argues that human observers can hardly expect to understand adequately God’s dealings in administering justice and mercy (36:22—37:24)

III. The Deliverance (38:1-42:17)

A. God Interrogates Job (38:1-41:34)

1. God’s first response to Job (38:1—40:2)

2. Job’s answer to God (40:3–5)

3. God’s second response to Job (40:6—41:34)

B. Job Confesses, Worships, and Is Vindicated (42:1-17)

1. Job passes judgment upon himself (42:1–6)

2. God rebukes Eliphaz, Bildad, and Zophar (42:7–9)

3. God restores Job’s family, wealth, and long life (42:10–17)

The Book of

JOB

Job 1

Job and His Family in Uz

1There was a man ain the land of Uz, whose name was bJob; and that man was cblameless and upright, and one who dfeared God and 1shunned evil.

2And seven sons and three daughters were born to him.

3Also, his possessions were seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys, and a very large household, so that this man was the greatest of all the 2people of the East.

4And his sons would go and feast in their houses, each on his appointed day, and would send and invite their three sisters to eat and drink with them.

5So it was, when the days of feasting had run their course, that Job would send and 3sanctify them, and he would rise early in the morning eand offer burnt offerings according to the number of them all. For Job said, “It may be that my sons have sinned and fcursed4 God in their hearts.” Thus Job did regularly.

Satan Attacks Job’s Character

6Now gthere was a day when the sons of God came to present themselves before the LORD, and 5Satan also came among them.

7And the LORD said to 6Satan, “From where do you come?” So Satan answered the LORD and said, “From hgoing to and fro on the earth, and from walking back and forth on it.”

8Then the LORD said to Satan, “Have you 7considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and 8shuns evil?”

9So Satan answered the LORD and said, “Does Job fear God for nothing?

10i“Have You not 9made a hedge around him, around his household, and around all that he has on every side? jYou have blessed the work of his hands, and his possessions have increased in the land.

11k“But now, stretch out Your hand and touch all that he has, and he will surely lcurse10 You to Your face!”

12And the LORD said to Satan, “Behold, all that he has is in your 11power; only do not lay a hand on his person.” So Satan went out from the presence of the LORD.

Job Loses His Property and Children

13Now there was a day mwhen his sons and daughters were eating and drinking wine in their oldest brother’s house;

14and a messenger came to Job and said, “The oxen were plowing and the donkeys feeding beside them,

15“when the 12Sabeans 13raided them and took them away—indeed they have killed the servants with the edge of the sword; and I alone have escaped to tell you!”

16While he was still speaking, another also came and said, “The fire of God fell from heaven and burned up the sheep and the servants, and 14consumed them; and I alone have escaped to tell you!”

17While he was still speaking, another also came and said, “The Chaldeans formed three bands, raided the camels and took them away, yes, and killed the servants with the edge of the sword; and I alone have escaped to tell you!”

18While he was still speaking, another also came and said, n“Your sons and daughters were eating and drinking wine in their oldest brother’s house,

19“and suddenly a great wind came from 15across the wilderness and struck the four corners of the house, and it fell on the young people, and they are dead; and I alone have escaped to tell you!”

20Then Job arose, otore his robe, and shaved his head; and he pfell to the ground and worshiped.

21And he said:

q“Naked I came from my mother’s womb,

And naked shall I return there.

The LORD rgave, and the LORD has staken away;

t Blessed be the name of the LORD.”

22uIn all this Job did not sin nor charge God with wrong. Biographical Sketch of Job

Job 2

Satan Attacks Job’s Health

1Again athere was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.

2And the LORD said to Satan, “From where do you come?” So bSatan answered the LORD and said, “From going to and fro on the earth, and from walking back and forth on it.”

3Then the LORD said to Satan, “Have you considered My servant Job, that there is none like him on the earth, ca blameless and upright man, one who fears God and shuns evil? And still he dholds fast to his integrity, although you incited Me against him, eto 1destroy him without cause.”

4So Satan answered the LORD and said, “Skin for skin! Yes, all that a man has he will give for his life.

5f“But stretch out Your hand now, and touch his gbone and his flesh, and he will surely 2curse You to Your face!”

6hAnd the LORD said to Satan, “Behold, he is in your hand, but spare his life.”

7So Satan went out from the presence of the LORD, and struck Job with painful boils ifrom the sole of his foot to the crown of his head.

8And he took for himself a potsherd with which to scrape himself jwhile he sat in the midst of the ashes.

9Then his wife said to him, “Do you still hold fast to your integrity? 3Curse God and die!”

10But he said to her, “You speak as one of the foolish women speaks. kShall we indeed accept good from God, and shall we not accept adversity?” lIn all this Job did not msin with his lips.

Job’s Three Friends

11Now when Job’s three friends heard of all this adversity that had come upon him, each one came from his own place—Eliphaz the nTemanite, Bildad the oShuhite, and Zophar the Naamathite. For they had made an appointment together to come pand mourn with him, and to comfort him.

12And when they raised their eyes from afar, and did not recognize him, they lifted their voices and wept; and each one tore his robe and qsprinkled dust on his head toward heaven.

13So they sat down with him on the ground rseven days and seven nights, and no one spoke a word to him, for they saw that his grief was very great. The Script

Job 3

Job Deplores His Birth

1After this Job opened his mouth and cursed the day of his birth.

2And Job 1spoke, and said:

3“Maya the day perish on which I was born,

And the night in which it was said,

‘A male child is conceived.’

4May that day be darkness;

May God above not seek it,

Nor the light shine upon it.

5May darkness and bthe shadow of death claim it;

May a cloud settle on it;

May the blackness of the day terrify it.

6As for that night, may darkness seize it;

May it not 2rejoice among the days of the year,

May it not come into the number of the months.

7Oh, may that night be barren!

May no joyful shout come into it!

8May those curse it who curse the day,

Those cwho are ready to arouse Leviathan.

9May the stars of its morning be dark;

May it look for light, but have none,

And not see the 3dawning of the day;

10Because it did not shut up the doors of my mother’s womb,

Nor hide sorrow from my eyes.

11“Whyd did I not die at birth?

Why did I not 4perish when I came from the womb?

12e Why did the knees receive me?

Or why the breasts, that I should nurse?

13For now I would have lain still and been quiet,

I would have been asleep;

Then I would have been at rest

14With kings and counselors of the earth,

Who fbuilt ruins for themselves,

15Or with princes who had gold,

Who filled their houses with silver;

16Or why was I not hidden glike a stillborn child,

Like infants who never saw light?

17There the wicked cease from troubling,

And there the 5weary are at hrest.

18There the prisoners 6rest together;

i They do not hear the voice of the oppressor.

19The small and great are there,

And the servant is free from his master.

20“Whyj is light given to him who is in misery,

And life to the kbitter of soul,

21Who llong7 for death, but it does not come,

And search for it more than mhidden treasures;

22Who rejoice exceedingly,

And are glad when they can find the ngrave?

23Why is light given to a man whose way is hidden,

o And whom God has hedged in?

24For my sighing comes before 8I eat,

And my groanings pour out like water.

25For the thing I greatly pfeared has come upon me,

And what I dreaded has happened to me.

26I am not at ease, nor am I quiet;

I have no rest, for trouble comes.”

Job 4

Eliphaz: Job Has Sinned

1Then Eliphaz the Temanite answered and said:

2“ If one attempts a word with you, will you become weary?

But who can withhold himself from speaking?

3Surely you have instructed many,

And you ahave strengthened weak hands.

4Your words have upheld him who was stumbling,

And you bhave strengthened the 1feeble knees;

5But now it comes upon you, and you are weary;

It touches you, and you are troubled.

6Is not cyour reverence dyour confidence?

And the integrity of your ways your hope?

7“Remember now, ewho ever perished being innocent?

Or where were the upright ever cut off?

8Even as I have seen,

f Those who plow iniquity

And sow trouble reap the same.

9By the blast of God they perish,

And by the breath of His anger they are consumed.

10The roaring of the lion,

The voice of the fierce lion,

And gthe teeth of the young lions are broken.

11h The old lion perishes for lack of prey,

And the cubs of the lioness are scattered.

12“Now a word was secretly brought to me,

And my ear received a whisper of it.

13i In disquieting thoughts from the visions of the night,

When deep sleep falls on men,

14Fear came upon me, and jtrembling,

Which made all my bones shake.

15Then a spirit passed before my face;

The hair on my body stood up.

16It stood still,

But I could not discern its appearance.

A form was before my eyes;

There was silence;

Then I heard a voice saying:

17‘Can a mortal be more righteous than God?

Can a man be more pure than his Maker?

18If He kputs no trust in His servants,

If He charges His angels with error,

19How much more those who dwell in houses of clay,

Whose foundation is in the dust,

Who are crushed before a moth?

20l They are broken in pieces from morning till evening;

They perish forever, with no one regarding.

21Does not their own excellence go away?

They die, even without wisdom.’

Job 5

Eliphaz: Job Is Chastened by God

1“Call out now;

Is there anyone who will answer you?

And to which of the holy ones will you turn?

2For wrath kills a foolish man,

And envy slays a simple one. Job’s Living Death

3a I have seen the foolish taking root,

But suddenly I cursed his dwelling place.

4His sons are bfar from safety,

They are crushed in the gate,

And cthere is no deliverer.

5Because the hungry eat up his harvest,

1 Taking it even from the thorns,

2 And a snare snatches their 3substance.

6For affliction does not come from the dust,

Nor does trouble spring from the ground;

7Yet man is dborn to 4trouble,

As the sparks fly upward.

8“But as for me, I would seek God,

And to God I would commit my cause—

9Who does great things, and unsearchable,

Marvelous things without number.

10e He gives rain on the earth,

And sends waters on the fields.

11f He sets on high those who are lowly,

And those who mourn are lifted to safety.

12g He frustrates the devices of the crafty,

So that their hands cannot carry out their plans.

13He catches the hwise in their own craftiness,

And the counsel of the cunning comes quickly upon them.

14They meet with darkness in the daytime,

And grope at noontime as in the night.

15But iHe saves the needy from the sword,

From the mouth of the mighty,

And from their hand.

16j So the poor have hope,

And injustice shuts her mouth.

17“Behold,k happy is the man whom God corrects;

Therefore do not despise the chastening of the Almighty.

18l For He bruises, but He binds up;

He wounds, but His hands make whole.

19m He shall deliver you in six troubles,

Yes, in seven nno evil shall touch you.

20o In famine He shall redeem you from death,

And in war from the 5power of the sword.

21p You shall be hidden from the scourge of the tongue,

And you shall not be afraid of destruction when it comes.

22You shall laugh at destruction and famine,

And qyou shall not be afraid of the rbeasts of the earth.

23s For you shall have a covenant with the stones of the field,

And the beasts of the field shall be at peace with you.

24You shall know that your tent is in peace;

You shall visit your dwelling and find nothing amiss.

25You shall also know that tyour descendants shall be many,

And your offspring ulike the grass of the earth.

26v You shall come to the grave at a full age,

As a sheaf of grain ripens in its season.

27Behold, this we have wsearched out;

It is true.

Hear it, and know for yourself.”

Job 6

Job: My Complaint Is Just

1Then Job answered and said:

2“Oh, that my grief were fully weighed,

And my calamity laid with it on the scales!

3For then it would be heavier than the sand of the sea—

Therefore my words have been rash.

4a For the arrows of the Almighty are within me;

My spirit drinks in their poison;

b The terrors of God are arrayed cagainst me.

5Does the dwild donkey bray when it has grass,

Or does the ox low over its fodder?

6Can flavorless food be eaten without salt?

Or is there any taste in the white of an egg?

7My soul refuses to touch them;

They are as loathsome food to me.

8“Oh, that I might have my request,

That God would grant me the thing that I long for!

9That it would please God to crush me,

That He would loose His hand and ecut me off!

10Then I would still have comfort;

Though in anguish I would exult,

He will not spare;

For fI have not concealed the words of gthe Holy One.

11“What strength do I have, that I should hope?

And what is my end, that I should prolong my life?

12Is my strength the strength of stones?

Or is my flesh bronze?

13Is my help not within me?

And is success driven from me?

14“Toh him who is 1afflicted, kindness should be shown by his friend,

Even though he forsakes the fear of the Almighty.

15i My brothers have dealt deceitfully like a brook,

j Like the streams of the brooks that pass away,

16Which are dark because of the ice,

And into which the snow vanishes.

17When it is warm, they cease to flow;

When it is hot, they vanish from their place.

18The paths of their way turn aside,

They go nowhere and perish.

19The caravans of kTema look,

The travelers of lSheba hope for them.

20They are mdisappointed2 because they were confident;

They come there and are confused.

21For now nyou are nothing,

You see terror and oare afraid.

22Did I ever say, ‘Bring something to me’?

Or, ‘Offer a bribe for me from your wealth’?

23Or, ‘Deliver me from the enemy’s hand’?

Or, ‘Redeem me from the hand of oppressors’?

24“Teach me, and I will hold my tongue;

Cause me to understand wherein I have erred.

25How forceful are right words!

But what does your arguing prove?

26Do you intend to rebuke my words,

And the speeches of a desperate one, which are as wind?

27Yes, you overwhelm the fatherless,

And you pundermine your friend.

28Now therefore, be pleased to look at me;

For I would never lie to your face.

29q Yield now, let there be no injustice!

Yes, concede, my rrighteousness 3still stands!

30Is there injustice on my tongue?

Cannot my 4taste discern the unsavory?

Job 7

Job: My Suffering Is Comfortless

1“Is there not aa time of hard service for man on earth?

Are not his days also like the days of a hired man?

2Like a servant who 1earnestly desires the shade,

And like a hired man who eagerly looks for his wages,

3So I have been allotted bmonths of futility,

And wearisome nights have been appointed to me.

4c When I lie down, I say, ‘When shall I arise,

And the night be ended?’

For I have had my fill of tossing till dawn.

5My flesh is dcaked with worms and dust,

My skin is cracked and breaks out afresh.

6“Mye days are swifter than a weaver’s shuttle,

And are spent without hope.

7Oh, remember that fmy life is a breath!

My eye will never again see good.

8g The eye of him who sees me will see me no more;

While your eyes are upon me, I shall no longer be.

9As the cloud disappears and vanishes away,

So hhe who goes down to the grave does not come up.

10He shall never return to his house,

i Nor shall his place know him anymore.

11“Therefore I will jnot restrain my mouth;

I will speak in the anguish of my spirit;

I will kcomplain in the bitterness of my soul.

12Am I a sea, or a sea serpent,

That You set a guard over me?

13l When I say, ‘My bed will comfort me,

My couch will ease my complaint,’

14Then You scare me with dreams

And terrify me with visions,

15So that my soul chooses strangling

And death rather than 2my body.

16m I loathe my life;

I would not live forever.

n Let me alone,

For omy days are but 3a breath.

17“Whatp is man, that You should exalt him,

That You should set Your heart on him,

18That You should 4visit him every morning,

And test him every moment?

19How long?

Will You not look away from me,

And let me alone till I swallow my saliva?

20Have I sinned?

What have I done to You, qO watcher of men?

Why rhave You set me as Your target,

So that I am a burden 5to myself?

21Why then do You not pardon my transgression,

And take away my iniquity?

For now I will lie down in the dust,

And You will seek me diligently,

But I will no longer be.”

Job 8

Bildad: Job Should Repent

1Then Bildad the Shuhite answered and said:

2“How long will you speak these things,

And the words of your mouth be like a strong wind?

3a Does God subvert judgment?

Or does the Almighty pervert justice?

4If byour sons have sinned against Him,

He has cast them away 1for their transgression.

5c If you would earnestly seek God

And make your supplication to the Almighty,

6If you were pure and upright,

Surely now He would 2awake for you,

And prosper your rightful dwelling place.

7Though your beginning was small,

Yet your latter end would dincrease abundantly.

8“Fore inquire, please, of the former age,

And consider the things discovered by their fathers;

9For fwe were born yesterday, and know 3nothing,

Because our days on earth are a shadow.

10Will they not teach you and tell you,

And utter words from their heart?

11“Can the papyrus grow up without a marsh?

Can the reeds flourish without water?

12g While it is yet green and not cut down,

It withers before any other plant.

13So are the paths of all who hforget God;

And the hope of the ihypocrite shall perish,

14Whose confidence shall be cut off,

And whose trust is 4a spider’s web.

15j He leans on his house, but it does not stand.

He holds it fast, but it does not endure.

16He grows green in the sun,

And his branches spread out in his garden.

17His roots wrap around the rock heap,

And look for a place in the stones.

18k If he is destroyed from his place,

Then it will deny him, saying, ‘I have not seen you.’

19“Behold, this is the joy of His way,

And lout of the earth others will grow.

20Behold, mGod will not 5cast away the blameless,

Nor will He uphold the evildoers.

21He will yet fill your mouth with laughing,

And your lips with 6rejoicing.

22Those who hate you will be nclothed with shame,

And the dwelling place of the wicked 7will come to nothing.”

Job 9

Job: There Is No Mediator

1Then Job answered and said:

2“Truly I know it is so,

But how can a aman be brighteous before God?

3If one wished to 1contend with Him,

He could not answer Him one time out of a thousand.

4c God is wise in heart and mighty in strength.

Who has hardened himself against Him and prospered?

5He removes the mountains, and they do not know

When He overturns them in His anger;

6He dshakes the earth out of its place,

And its epillars tremble;

7He commands the sun, and it does not rise;

He seals off the stars;

8f He alone spreads out the heavens,

And 2treads on the 3waves of the sea;

9g He made 4the Bear, Orion, and the Pleiades,

And the chambers of the south;

10h He does great things past finding out,

Yes, wonders without number.

11i If He goes by me, I do not see Him;

If He moves past, I do not perceive Him;

12j If He takes away, 5who can hinder Him?

Who can say to Him, ‘What are You doing?’

13God will not withdraw His anger,

k The allies of 6the proud lie prostrate beneath Him.

14“How then can I answer Him,

And choose my words to reason with Him?

15l For though I were righteous, I could not answer Him;

I would beg mercy of my Judge.

16If I called and He answered me,

I would not believe that He was listening to my voice.

17For He crushes me with a tempest,

And multiplies my wounds mwithout cause.

18He will not allow me to catch my breath,

But fills me with bitterness.

19If it is a matter of strength, indeed He is strong;

And if of justice, who will appoint my day in court?

20Though I were righteous, my own mouth would condemn me;

Though I were blameless, it would prove me perverse.

21“I am blameless, yet I do not know myself;

I despise my life.

22It is all one thing;

Therefore I say, n‘He destroys the blameless and the wicked.’

23If the scourge slays suddenly,

He laughs at the plight of the innocent.

24The earth is given into the hand of the wicked.

He covers the faces of its judges.

If it is not He, who else could it be?

25“Now omy days are swifter than a runner;

They flee away, they see no good.

26They pass by like 7swift ships,

p Like an eagle swooping on its prey.

27q If I say, ‘I will forget my complaint,

I will put off my sad face and wear a smile,’

28r I am afraid of all my sufferings;

I know that You swill not hold me innocent.

29If I am condemned,

Why then do I labor in vain?

30t If I wash myself with snow water,

And cleanse my hands with 8soap,

31Yet You will plunge me into the pit,

And my own clothes will 9abhor me.

32“For uHe is not a man, as I am,

That I may answer Him,

And that we should go to court together.

33v Nor is there any mediator between us,

Who may lay his hand on us both.

34w Let Him take His rod away from me,

And do not let dread of Him terrify me.

35Then I would speak and not fear Him,

But it is not so with me.

Job: I Would Plead with God

Job 10

Job Pleads Further with God

1“My asoul loathes my life;

I will 1give free course to my complaint,

b I will speak in the bitterness of my soul.

2I will say to God, ‘Do not condemn me;

Show me why You contend with me.

3Does it seem good to You that You should oppress,

That You should despise the work of Your hands,

And smile on the counsel of the wicked?

4Do You have eyes of flesh?

Or cdo You see as man sees?

5Are Your days like the days of a mortal man?

Are Your years like the days of a mighty man,

6That You should seek for my iniquity

And search out my sin,

7Although You know that I am not wicked,

And there is no one who can deliver from Your hand?

8‘Yourd hands have made me and fashioned me,

An intricate unity;

Yet You would edestroy me.

9Remember, I pray, fthat You have made me like clay.

And will You turn me into dust again?

10g Did You not pour me out like milk,

And curdle me like cheese,

11Clothe me with skin and flesh,

And knit me together with bones and sinews?

12You have granted me life and favor,

And Your care has preserved my spirit.

13‘And these things You have hidden in Your heart;

I know that this was with You:

14If I sin, then hYou mark me,

And will not acquit me of my iniquity.

15If I am wicked, iwoe to me;

j Even if I am righteous, I 2cannot lift up my head.

I am full of disgrace;

k See my misery!

16If my head is exalted,

l You hunt me like a fierce lion,

And again You show Yourself awesome against me.

17You renew Your witnesses against me,

And increase Your indignation toward me;

Changes and war are ever with me.

18‘Whym then have You brought me out of the womb?

Oh, that I had perished and no eye had seen me!

19I would have been as though I had not been.

I would have been carried from the womb to the grave.

20n Are not my days few?

Cease! oLeave me alone, that I may take a little comfort,

21Before I go to the place from which I shall not return,

p To the land of darkness qand the shadow of death,

22A land as dark as darkness itself,

As the shadow of death, without any order,

Where even the light is like darkness.’ ”

Job 11

Zophar Urges Job to Repent

1Then Zophar the Naamathite answered and said:

2“Should not the multitude of words be answered?

And should 1a man full of talk be vindicated?

3Should your empty talk make men 2hold their peace?

And when you mock, should no one rebuke you?

4For you have said,

a‘My doctrine is pure,

And I am clean in your eyes.’

5But oh, that God would speak,

And open His lips against you,

6That He would show you the secrets of wisdom!

For they would double your prudence.

Know therefore that bGod 3exacts from you

Less than your iniquity deserves.

7“Canc you search out the deep things of God?

Can you find out the limits of the Almighty?

8They are higher than heaven—what can you do?

Deeper than 4Sheol—what can you know?

9Their measure is longer than the earth

And broader than the sea.

10“Ifd He passes by, imprisons, and gathers to judgment,

Then who can 5hinder Him?

11For eHe knows deceitful men;

He sees wickedness also.

Will He not then consider it?

12For an fempty-headed man will be wise,

When a wild donkey’s colt is born a man.

13“If you would gprepare your heart,

And hstretch out your hands toward Him;

14If iniquity were in your hand, and you put it far away,

And iwould not let wickedness dwell in your tents;

15j Then surely you could lift up your face without spot;

Yes, you could be steadfast, and not fear;

16Because you would kforget your misery,

And remember it as waters that have passed away,

17And your life lwould be brighter than noonday.

Though you were dark, you would be like the morning.

18And you would be secure, because there is hope;

Yes, you would dig around you, and mtake your rest in safety.

19You would also lie down, and no one would make you afraid;

Yes, many would court your favor.

20But nthe eyes of the wicked will fail,

And they shall not escape,

And otheir hope—6loss of life!”

Job 12

Job Answers His Critics

1Then Job answered and said:

2“No doubt you are the people,

And wisdom will die with you!

3But I have 1understanding as well as you;

I am not ainferior to you.

Indeed, who does not know such things as these?

4“Ib am one mocked by his friends,

Who ccalled on God, and He answered him,

The just and blameless who is ridiculed.

5A 2lamp is despised in the thought of one who is at ease;

It is made ready for dthose whose feet slip.

6e The tents of robbers prosper,

And those who provoke God are secure—

In what God provides by His hand.

7“But now ask the beasts, and they will teach you;

And the birds of the air, and they will tell you;

8Or speak to the earth, and it will teach you;

And the fish of the sea will explain to you.

9Who among all these does not know

That the hand of the LORD has done this,

10f In whose hand is the 3life of every living thing,

And the gbreath of 4all mankind?

11Does not the ear test words

And the 5mouth taste its food?

12Wisdom is with aged men,

And with 6length of days, understanding.

13“With Him are hwisdom and strength,

He has counsel and understanding.

14If iHe breaks a thing down, it cannot be rebuilt;

If He imprisons a man, there can be no release.

15If He jwithholds the waters, they dry up;

If He ksends them out, they overwhelm the earth.

16With Him are strength and prudence.

The deceived and the deceiver are His.

17He leads counselors away plundered,

And makes fools of the judges.

18He loosens the bonds of kings,

And binds their waist with a belt.

19He leads 7princes away plundered,

And overthrows the mighty.

20l He deprives the trusted ones of speech,

And takes away the discernment of the elders.

21m He pours contempt on princes,

And 8disarms the mighty.

22He nuncovers deep things out of darkness,

And brings the shadow of death to light.

23o He makes nations great, and destroys them;

He 9enlarges nations, and guides them.

24He takes away the 10understanding of the chiefs of the people of the earth,

And pmakes them wander in a pathless wilderness.

25q They grope in the dark without light,

And He makes them rstagger like a drunken man.

Job 13

Job Defends Himself

1“Behold, my eye has seen all this,

My ear has heard and understood it.

2a What you know, I also know;

I am not inferior to you.

3b But I would speak to the Almighty,

And I desire to reason with God.

4But you forgers of lies,

c You are all worthless physicians.

5Oh, that you would be silent,

And dit would be your wisdom!

6Now hear my reasoning,

And heed the pleadings of my lips.

7e Will you speak 1wickedly for God,

And talk deceitfully for Him?

8Will you show partiality for Him?

Will you contend for God?

9Will it be well when He searches you out?

Or can you mock Him as one mocks a man?

10He will surely rebuke you

If you secretly show partiality.

11Will not His 2excellence make you afraid,

And the dread of Him fall upon you?

12Your platitudes are proverbs of ashes,

Your defenses are defenses of clay.

13“Hold3 your peace with me, and let me speak,

Then let come on me what may!

14Why fdo I take my flesh in my teeth,

And put my life in my hands?

15g Though He slay me, yet will I trust Him.

h Even so, I will defend my own ways before Him.

16He also shall be my salvation,

For a ihypocrite could not come before Him.

17Listen carefully to my speech,

And to my declaration with your ears.

18See now, I have prepared my case,

I know that I shall be jvindicated.

19k Who is he who will contend with me?

If now I hold my tongue, I perish.

Job’s Despondent Prayer

20“Onlyl two things do not do to me,

Then I will not hide myself from You:

21m Withdraw Your hand far from me,

And let not the dread of You make me afraid.

22Then call, and I will nanswer;

Or let me speak, then You respond to me.

23How many are my iniquities and sins?

Make me know my transgression and my sin.

24o Why do You hide Your face,

And pregard me as Your enemy?

25q Will You frighten a leaf driven to and fro?

And will You pursue dry stubble?

26For You write bitter things against me,

And rmake me inherit the iniquities of my youth.

27s You put my feet in the stocks,

And watch closely all my paths.

You 4set a limit for the 5soles of my feet.

28“ Man6 decays like a rotten thing,

Like a garment that is moth-eaten.

Job 14

Job Speaks of Life’s Woes

1“Man who is born of woman

Is of few days and afull of 1trouble.

2b He comes forth like a flower and fades away;

He flees like a shadow and does not continue.

3And cdo You open Your eyes on such a one,

And dbring 2me to judgment with Yourself?

4Who ecan bring a clean thing out of an unclean?

No one!

5f Since his days are determined,

The number of his months is with You;

You have appointed his limits, so that he cannot pass.

6g Look away from him that he may 3rest,

Till hlike a hired man he finishes his day.

7“For there is hope for a tree,

If it is cut down, that it will sprout again,

And that its tender shoots will not cease.

8Though its root may grow old in the earth,

And its stump may die in the ground,

9Yet at the scent of water it will bud

And bring forth branches like a plant.

10But man dies and 4is laid away;

Indeed he 5breathes his last

And where is ihe?

11As water disappears from the sea,

And a river becomes parched and dries up,

12So man lies down and does not rise.

j Till the heavens are no more,

They will not awake

Nor be roused from their sleep.

13“Oh, that You would hide me in the grave,

That You would conceal me until Your wrath is past,

That You would appoint me a set time, and remember me!

14If a man dies, shall he live again?

All the days of my hard service kI will wait,

Till my change comes.

15l You shall call, and I will answer You;

You shall desire the work of Your hands.

16For now mYou number my steps,

But do not watch over my sin.

17n My transgression is sealed up in a bag,

And You 6cover my iniquity.

18“But as a mountain falls and crumbles away,

And as a rock is moved from its place;

19As water wears away stones,

And as torrents wash away the soil of the earth;

So You destroy the hope of man.

20You prevail forever against him, and he passes on;

You change his countenance and send him away.

21His sons come to honor, and ohe does not know it;

They are brought low, and he does not perceive it.

22But his flesh will be in pain over it,

And his soul will mourn over it.”

Job 15

Eliphaz Accuses Job of Folly

1Then aEliphaz the Temanite answered and said:

2“Should a wise man answer with empty knowledge,

And fill 1himself with the east wind?

3Should he reason with unprofitable talk,

Or by speeches with which he can do no good?

4Yes, you cast off fear,

And restrain 2prayer before God.

5For your iniquity teaches your mouth,

And you choose the tongue of the crafty.

6b Your own mouth condemns you, and not I;

Yes, your own lips testify against you.

7“ Are you the first man who was born?

c Or were you made before the hills?

8d Have you heard the counsel of God?

Do you limit wisdom to yourself?

9e What do you know that we do not know?

What do you understand that is not in us?

10f Both the gray-haired and the aged are among us,

Much older than your father.

11Are the consolations of God too small for you,

And the word spoken 3gently with you?

12Why does your heart carry you away,

And 4what do your eyes wink at,

13That you turn your spirit against God,

And let such words go out of your mouth?

14“Whatg is man, that he could be pure?

And he who is born of a woman, that he could be righteous?

15h If God puts no trust in His saints,

And the heavens are not pure in His sight,

16i How much less man, who is abominable and filthy,

j Who drinks iniquity like water!

17“I will tell you, hear me;

What I have seen I will declare,

18What wise men have told,

Not hiding anything received kfrom their fathers,

19To whom alone the 5land was given,

And lno alien passed among them:

20The wicked man writhes with pain all his days,

m And the number of years is hidden from the oppressor.

216 Dreadful sounds are in his ears;

n In prosperity the destroyer comes upon him.

22He does not believe that he will oreturn from darkness,

For a sword is waiting for him.

23He pwanders about for bread, saying, ‘Where is it?’

He knows qthat a day of darkness is ready at his hand.

24Trouble and anguish make him afraid;

They overpower him, like a king ready for 7battle.

25For he stretches out his hand against God,

And acts defiantly against the Almighty,

26Running stubbornly against Him

With his strong, embossed shield.

27“Thoughr he has covered his face with his fatness,

And made his waist heavy with fat,

28He dwells in desolate cities,

In houses which no one inhabits,

Which are destined to become ruins.

29He will not be rich,

Nor will his wealth scontinue,

Nor will his possessions overspread the earth.

30He will not depart from darkness;

The flame will dry out his branches,

And tby the breath of His mouth he will go away.

31Let him not utrust in futile things, deceiving himself,

For futility will be his reward.

32It will be accomplished vbefore his time,

And his branch will not be green.

33He will shake off his unripe grape like a vine,

And cast off his blossom like an olive tree.

34For the company of hypocrites will be barren,

And fire will consume the tents of bribery.

35w They conceive trouble and bring forth futility;

Their womb prepares deceit.”

Job 16

Job Reproaches His Pitiless Friends

1Then Job answered and said:

2“I have heard many such things;

a Miserable1 comforters are you all!

3Shall 2words of wind have an end?

Or what provokes you that you answer?

4I also could speak as you do,

If your soul were in my soul’s place.

I could heap up words against you,

And bshake my head at you;

5But I would strengthen you with my mouth,

And the comfort of my lips would relieve your grief.

6“Though I speak, my grief is not relieved;

And if I remain silent, how am I eased?

7But now He has cworn me out;

You dhave made desolate all my company.

8You have shriveled me up,

And it is a ewitness against me;

My leanness rises up against me

And bears witness to my face.

9f He tears me in His wrath, and hates me;

He gnashes at me with His teeth;

g My adversary sharpens His gaze on me.

10They hgape at me with their mouth,

They istrike me reproachfully on the cheek,

They gather together against me.

11God jhas delivered me to the ungodly,

And turned me over to the hands of the wicked.

12I was at ease, but He has kshattered me;

He also has taken me by my neck, and shaken me to pieces;

He has lset me up for His target,

13His archers surround me.

He pierces my 3heart and does not pity;

He pours out my gall on the ground.

14He breaks me with wound upon wound;

He runs at me like a 4warrior.

15“I have sewn sackcloth over my skin,

And mlaid my 5head in the dust.

16My face is 6flushed from weeping,

And on my eyelids is the shadow of death;

17Although no violence is in my hands,

And my prayer is pure.

18“O earth, do not cover my blood,

And nlet my cry have no resting place!

19Surely even now omy witness is in heaven,

And my evidence is on high.

20My friends scorn me;

My eyes pour out tears to God.

21p Oh, that one might plead for a man with God,

As a man pleads for his 7neighbor!

22For when a few years are finished,

I shall qgo the way of no return.

Job Prays for Relief

Job 17

Job Prays for Relief

1“My spirit is broken,

My days are extinguished,

a The grave is ready for me.

2Are not mockers with me?

And does not my eye 1dwell on their bprovocation?

3“Now put down a pledge for me with Yourself.

Who is he who cwill shake hands with me?

4For You have hidden their heart from dunderstanding;

Therefore You will not exalt them.

5He who speaks flattery to his friends,

Even the eyes of his children will efail.

6“But He has made me fa byword of the people,

And I have become one in whose face men spit.

7g My eye has also grown dim because of sorrow,

And all my members are like shadows.

8Upright men are astonished at this,

And the innocent stirs himself up against the hypocrite.

9Yet the righteous will hold to his hway,

And he who has iclean hands will be stronger and stronger.

10“But please, jcome back again, 2all of you,

For I shall not find one wise man among you.

11k My days are past,

My purposes are broken off,

Even the 3thoughts of my heart.

12They change the night into day;

‘The light is near,’ they say, in the face of darkness.

13If I wait for the grave as my house,

If I make my bed in the darkness,

14If I say to corruption, ‘You are my father,’

And to the worm, ‘You are my mother and my sister,’

15Where then is my lhope?

As for my hope, who can see it?

16Will they go down mto the gates of 4Sheol?

Shall we have nrest together in the dust?”

Job 18

Bildad: The Wicked Are Punished

1Then aBildad the Shuhite answered and said:

2“How long till you put an end to words?

Gain understanding, and afterward we will speak.

3Why are we counted bas beasts,

And regarded as stupid in your sight?

4c You1 who tear yourself in anger,

Shall the earth be forsaken for you?

Or shall the rock be removed from its place?

5“Thed light of the wicked indeed goes out,

And the flame of his fire does not shine.

6The light is dark in his tent,

e And his lamp beside him is put out.

7The steps of his strength are shortened,

And fhis own counsel casts him down.

8For ghe is cast into a net by his own feet,

And he walks into a snare.

9The net takes him by the heel,

And ha snare lays hold of him.

10A noose is hidden for him on the ground,

And a trap for him in the road.

11i Terrors frighten him on every side,

And drive him to his feet.

12His strength is starved,

And jdestruction is ready at his side.

13It devours patches of his skin;

The firstborn of death devours his 2limbs.

14He is uprooted from kthe shelter of his tent,

And they parade him before the king of terrors.

15They dwell in his tent who are none of his;

Brimstone is scattered on his dwelling.

16l His roots are dried out below,

And his branch withers above.

17m The memory of him perishes from the earth,

And he has no name 3among the renowned.

184 He is driven from light into darkness,

And chased out of the world.

19n He has neither son nor posterity among his people,

Nor any remaining in his dwellings.

20Those 5in the west are astonished oat his day,

As those 6in the east are frightened.

21Surely such are the dwellings of the wicked,

And this is the place of him who pdoes not know God.”

Job 19

Job Trusts in His Redeemer

1Then Job answered and said:

2“How long will you torment my soul,

And break me in pieces with words?

3These ten times you have 1reproached me;

You are not ashamed that you 2have wronged me.

4And if indeed I have erred,

My error remains with me.

5If indeed you aexalt yourselves against me,

And plead my disgrace against me,

6Know then that bGod has wronged me,

And has surrounded me with His net.

7“If I cry out concerning 3wrong, I am not heard.

If I cry aloud, there is no justice.

8c He has 4fenced up my way, so that I cannot pass;

And He has set darkness in my paths.

9d He has stripped me of my glory,

And taken the crown from my head.

10He breaks me down on every side,

And I am gone;

My ehope He has uprooted like a tree.

11He has also kindled His wrath against me,

And fHe counts me as one of His enemies.

12His troops come together

And build up their road against me;

They encamp all around my tent.

13“Heg has removed my brothers far from me,

And my acquaintances are completely estranged from me.

14My relatives have failed,

And my close friends have forgotten me.

15Those who dwell in my house, and my maidservants,

Count me as a stranger;

I am an alien in their sight.

16I call my servant, but he gives no answer;

I beg him with my mouth.

17My breath is offensive to my wife,

And I am 5repulsive to the children of my own body.

18Even hyoung children despise me;

I arise, and they speak against me.

19i All my close friends abhor me,

And those whom I love have turned against me.

20j My bone clings to my skin and to my flesh,

And I have escaped by the skin of my teeth.

21“Have pity on me, have pity on me, O you my friends,

For the hand of God has struck me!

22Why do you kpersecute me as God does,

And are not satisfied with my flesh?

23“Oh, that my words were written!

Oh, that they were inscribed in a book!

24That they were engraved on a rock

With an iron pen and lead, forever!

25For I know that my Redeemer lives,

And He shall stand at last on the earth;

26And after my skin is 6destroyed, this I know,

That lin my flesh I shall see God,

27Whom I shall see for myself,

And my eyes shall behold, and not another.

How my 7heart yearns within me!

28If you should say, ‘How shall we persecute him?’—

Since the root of the matter is found in me,

29Be afraid of the sword for yourselves;

For wrath brings the punishment of the sword,

That you may know there is a judgment.”

Job 20

Zophar’s Sermon on the Wicked Man

1Then aZophar the Naamathite answered and said:

2“Therefore my anxious thoughts make me answer,

Because of the turmoil within me.

3I have heard the rebuke 1that reproaches me,

And the spirit of my understanding causes me to answer.

4“Do you not know this of bold,

Since man was placed on earth,

5c That the triumphing of the wicked is short,

And the joy of the hypocrite is but for a dmoment?

6e Though his haughtiness mounts up to the heavens,

And his head reaches to the clouds,

7Yet he will perish forever like his own refuse;

Those who have seen him will say, ‘Where is he?’

8He will fly away flike a dream, and not be found;

Yes, he gwill be chased away like a vision of the night.

9The eye that saw him will see him no more,

Nor will his place behold him anymore.

10His children will seek the favor of the poor,

And his hands will restore his wealth.

11His bones are full of hhis youthful vigor,

i But it will lie down with him in the dust.

12“Though evil is sweet in his mouth,

And he hides it under his tongue,

13Though he spares it and does not forsake it,

But still keeps it in his 2mouth,

14Yet his food in his stomach turns sour;

It becomes cobra venom within him.

15He swallows down riches

And vomits them up again;

God casts them out of his belly.

16He will suck the poison of cobras;

The viper’s tongue will slay him.

17He will not see jthe streams,

The rivers flowing with honey and cream.

18He will restore that for which he labored,

And will not swallow it down;

From the proceeds of business

He will get no enjoyment.

19For he has 3oppressed and forsaken the poor,

He has violently seized a house which he did not build.

20“Becausek he knows no quietness in his 4heart,

He will not save anything he desires.

21Nothing is left for him to eat;

Therefore his well-being will not last.

22In his self-sufficiency he will be in distress;

Every hand of 5misery will come against him.

23When he is about to fill his stomach,

God will cast on him the fury of His wrath,

And will rain it on him while he is eating.

24l He will flee from the iron weapon;

A bronze bow will pierce him through.

25It is drawn, and comes out of the body;

Yes, mthe glittering point comes out of his 6gall.

n Terrors come upon him;

26Total darkness is reserved for his treasures.

o An unfanned fire will consume him;

It shall go ill with him who is left in his tent.

27The heavens will reveal his iniquity,

And the earth will rise up against him.

28The increase of his house will depart,

And his goods will flow away in the day of His pwrath.

29q This is the portion from God for a wicked man,

The heritage appointed to him by God.”

Job 21

Job’s Discourse on the Wicked

1Then Job answered and said:

2“Listen carefully to my speech,

And let this be your 1consolation.

3Bear with me that I may speak,

And after I have spoken, keep amocking.

4“As for me, is my complaint against man?

And if it were, why should I not be impatient?

5Look at me and be astonished;

b Put your hand over your mouth.

6Even when I remember I am terrified,

And trembling takes hold of my flesh.

7c Why do the wicked live and become old,

Yes, become mighty in power?

8Their descendants are established with them in their sight,

And their offspring before their eyes.

9Their houses are safe from fear,

d Neither is 2the rod of God upon them.

10Their bull breeds without failure;

Their cow calves ewithout miscarriage.

11They send forth their little ones like a flock,

And their children dance.

12They sing to the tambourine and harp,

And rejoice to the sound of the flute.

13They fspend their days in wealth,

And 3in a moment go down to the 4grave.

14g Yet they say to God, ‘Depart from us,

For we do not desire the knowledge of Your ways.

15h Who is the Almighty, that we should serve Him?

And iwhat profit do we have if we pray to Him?’

16Indeed 5their prosperity is not in their hand;

j The counsel of the wicked is far from me.

17“How often is the lamp of the wicked put out?

How often does their destruction come upon them,

The sorrows God kdistributes in His anger?

18l They are like straw before the wind,

And like chaff that a storm 6carries away.

19They say, ‘God 7lays up 8one’s iniquity mfor his children’;

Let Him recompense him, that he may know it.

20Let his eyes see his destruction,

And nlet him drink of the wrath of the Almighty.

21For what does he care about his household after him,

When the number of his months is cut in half?

22“Cano anyone teach God knowledge,

Since He judges those on high?

23One dies in his full strength,

Being wholly at ease and secure;

24His 9pails are full of milk,

And the marrow of his bones is moist.

25Another man dies in the bitterness of his soul,

Never having eaten with pleasure.

26They plie down alike in the dust,

And worms cover them.

27“Look, I know your thoughts,

And the schemes with which you would wrong me.

28For you say,

‘Where is the house of the prince?

And where is 10the tent,

The dwelling place of the wicked?’

29Have you not asked those who travel the road?

And do you not know their signs?

30q For the wicked are reserved for the day of doom;

They shall be brought out on the day of wrath.

31Who condemns his way to his face?

And who repays him for what he has done?

32Yet he shall be brought to the grave,

And a vigil kept over the tomb.

33The clods of the valley shall be sweet to him;

r Everyone shall follow him,

As countless have gone before him.

34How then can you comfort me with empty words,

Since 11falsehood remains in your answers?”

Job 22

Eliphaz Accuses Job of Wickedness

1Then aEliphaz the Temanite answered and said:

2“Canb a man be profitable to God,

Though he who is wise may be profitable to himself?

3Is it any pleasure to the Almighty that you are righteous?

Or is it gain to Him that you make your ways blameless?

4“Is it because of your fear of Him that He corrects you,

And enters into judgment with you?

5Is not your wickedness great,

And your iniquity without end?

6For you have ctaken pledges from your brother for no reason,

And stripped the naked of their clothing.

7You have not given the weary water to drink,

And you dhave withheld bread from the hungry.

8But the 1mighty man possessed the land,

And the honorable man dwelt in it.

9You have sent widows away empty,

And the 2strength of the fatherless was crushed.

10Therefore snares are all around you,

And sudden fear troubles you,

11Or darkness so that you cannot see;

And an abundance of ewater covers you.

12“Is not God in the height of heaven?

And see the highest stars, how lofty they are!

13And you say, f‘What does God know?

Can He judge through the deep darkness?

14g Thick clouds cover Him, so that He cannot see,

And He walks above the circle of heaven.’

15Will you keep to the old way

Which wicked men have trod,

16Who hwere cut down before their time,

Whose foundations were swept away by a flood?

17i They said to God, ‘Depart from us!

What can the Almighty do to 3them?’

18Yet He filled their houses with good things;

But the counsel of the wicked is far from me.

19“Thej righteous see it and are glad,

And the innocent laugh at them:

20‘Surely our 4adversaries are cut down,

And the fire consumes their remnant.’

21“Now acquaint yourself with Him, and kbe at peace;

Thereby good will come to you.

22Receive, please, linstruction from His mouth,

And mlay up His words in your heart.

23If you return to the Almighty, you will be built up;

You will remove iniquity far from your tents.

24Then you will nlay your gold in the dust,

And the gold of Ophir among the stones of the brooks.

25Yes, the Almighty will be your 5gold

And your precious silver;

26For then you will have your odelight in the Almighty,

And lift up your face to God.

27p You will make your prayer to Him,

He will hear you,

And you will pay your vows.

28You will also declare a thing,

And it will be established for you;

So light will shine on your ways.

29When they cast you down, and you say, ‘Exaltation will come!’

Then qHe will save the humble person.

30He will even deliver one who is not innocent;

Yes, he will be delivered by the purity of your hands.”

Job 23

Job Proclaims God’s Righteous Judgments

1Then Job answered and said:

2“Even today my acomplaint is bitter;

1 My hand is listless because of my groaning.

3b Oh, that I knew where I might find Him,

That I might come to His seat!

4I would present my case before Him,

And fill my mouth with arguments.

5I would know the words which He would answer me,

And understand what He would say to me.

6c Would He contend with me in His great power?

No! But He would take note of me.

7There the upright could reason with Him,

And I would be delivered forever from my Judge.

8“Look,d I go forward, but He is not there,

And backward, but I cannot perceive Him;

9When He works on the left hand, I cannot behold Him;

When He turns to the right hand, I cannot see Him.

10But eHe knows the way that I take;

When fHe has tested me, I shall come forth as gold.

11g My foot has held fast to His steps;

I have kept His way and not turned aside.

12I have not departed from the hcommandment of His lips;

i I have treasured the words of His mouth

More than my 2necessary food.

13“But He is unique, and who can make Him change?

And whatever jHis soul desires, that He does.

14For He performs what is kappointed for me,

And many such things are with Him.

15Therefore I am terrified at His presence;

When I consider this, I am afraid of Him.

16For God lmade my heart weak,

And the Almighty terrifies me;

17Because I was not mcut off 3from the presence of darkness,

And He did not hide deep darkness from my face.

Job Complains of Violence on the Earth

Job 24

Job Complains of the Violence on the Earth

1“Since atimes are not hidden from the Almighty,

Why do those who know Him see not His bdays?

2“ Some remove clandmarks;

They seize flocks violently and feed on them;

3They drive away the donkey of the fatherless;

They dtake the widow’s ox as a pledge.

4They push the needy off the road;

All the epoor of the land are forced to hide.

5Indeed, like wild donkeys in the desert,

They go out to their work, searching for food.

The wilderness yields food for them and for their children.

6They gather their fodder in the field

And glean in the vineyard of the wicked.

7They fspend the night naked, without clothing,

And have no covering in the cold.

8They are wet with the showers of the mountains,

And ghuddle around the rock for want of shelter.

9“ Some snatch the fatherless from the breast,

And take a pledge from the poor.

10They cause the poor to go naked, without hclothing;

And they take away the sheaves from the hungry.

11They press out oil within their walls,

And tread winepresses, yet suffer thirst.

12The dying groan in the city,

And the souls of the wounded cry out;

Yet God does not charge them with wrong.

13“There are those who rebel against the light;

They do not know its ways

Nor abide in its paths.

14i The murderer rises with the light;

He kills the poor and needy;

And in the night he is like a thief.

15j The eye of the adulterer waits for the twilight,

k Saying, ‘No eye will see me’;

And he 1disguises his face.

16In the dark they break into houses

Which they marked for themselves in the daytime;

l They do not know the light.

17For the morning is the same to them as the shadow of death;

If someone recognizes them,

They are in the terrors of the shadow of death.

18“They should be swift on the face of the waters,

Their portion should be cursed in the earth,

So that no one would turn into the way of their vineyards.

19As drought and heat 2consume the snow waters,

So 3the grave consumes those who have sinned.

20The womb should forget him,

The worm should feed sweetly on him;

m He should be remembered no more,

And wickedness should be broken like a tree.

21For he 4preys on the barren who do not bear,

And does no good for the widow.

22“But God draws the mighty away with His power;

He rises up, but no man is sure of life.

23He gives them security, and they rely on it;

Yet nHis eyes are on their ways.

24They are exalted for a little while,

Then they are gone.

They are brought low;

They are 5taken out of the way like all others;

They dry out like the heads of grain.

25“Now if it is not so, who will prove me a liar,

And make my speech worth nothing?”

Job 25

Bildad: How Can Man Be Righteous?

1Then aBildad the Shuhite answered and said:

2“Dominion and fear belong to Him;

He makes peace in His high places.

31 Is there any number to His armies?

Upon whom does bHis light not rise?

4c How then can man be righteous before God?

Or how can he be dpure who is born of a woman?

5If even the moon does not shine,

And the stars are not pure in His esight,

6How much less man, who is fa maggot,

And a son of man, who is a worm?”

Job 26

Job: Man’s Frailty and God’s Majesty

1But Job answered and said:

2“How have you helped him who is without power?

How have you saved the arm that has no strength?

3How have you counseled one who has no wisdom?

And how have you declared sound advice to many?

4To whom have you uttered words?

And whose spirit came from you?

5“The dead tremble,

Those under the waters and those inhabiting them.

6a Sheol is naked before Him,

And Destruction has no covering.

7b He stretches out the north over empty space;

He hangs the earth on nothing.

8c He binds up the water in His thick clouds,

Yet the clouds 1are not broken under it.

9He covers the face of His throne,

And spreads His cloud over it.

10d He drew a circular horizon on the face of the waters,

At the boundary of light and darkness.

11The pillars of heaven tremble,

And are 2astonished at His rebuke.

12e He stirs up the sea with His power,

And by His understanding He breaks up 3the storm.

13f By His Spirit He adorned the heavens;

His hand pierced gthe fleeing serpent.

14Indeed these are the mere edges of His ways,

And how small a whisper we hear of Him!

But the thunder of His power who can understand?”

Job 27

Job Maintains His Integrity

1Moreover Job continued his discourse, and said:

2“ As God lives, awho has taken away my justice,

And the Almighty, who has made my soul bitter,

3As long as my breath is in me,

And the breath of God in my nostrils,

4My lips will not speak wickedness,

Nor my tongue utter deceit.

5Far be it from me

That I should say you are right;

Till I die bI will not put away my integrity from me.

6My righteousness I chold fast, and will not let it go;

d My heart shall not 1reproach me as long as I live.

7“May my enemy be like the wicked,

And he who rises up against me like the unrighteous.

8e For what is the hope of the hypocrite,

Though he may gain much,

If God takes away his life?

9f Will God hear his cry

When trouble comes upon him?

10g Will he delight himself in the Almighty?

Will he always call on God?

11“I will teach you 2about the hand of God;

What is with the Almighty I will not conceal.

12Surely all of you have seen it;

Why then do you behave with complete nonsense?

13“Thish is the portion of a wicked man with God,

And the heritage of oppressors, received from the Almighty:

14i If his children are multiplied, it is for the sword;

And his offspring shall not be satisfied with bread.

15Those who survive him shall be buried in death,

And jtheir3 widows shall not weep,

16Though he heaps up silver like dust,

And piles up clothing like clay—

17He may pile it up, but kthe just will wear it,

And the innocent will divide the silver.

18He builds his house like a 4moth,

l Like a 5booth which a watchman makes.

19The rich man will lie down,

6 But not be gathered up;

He opens his eyes,

And he is mno more.

20n Terrors overtake him like a flood;

A tempest steals him away in the night.

21The east wind carries him away, and he is gone;

It sweeps him out of his place.

22It hurls against him and does not ospare;

He flees desperately from its 7power.

23Men shall clap their hands at him,

And shall hiss him out of his place.

Job’s Discourse on Wisdom

Job 28

Wisdom Is God’s Gift

1“Surely there is a mine for silver,

And a place where gold is refined.

2Iron is taken from the 1earth,

And copper is smelted from ore.

3Man puts an end to darkness,

And searches every recess

For ore in the darkness and the shadow of death.

4He breaks open a shaft away from people;

In places forgotten by feet

They hang far away from men;

They swing to and fro.

5As for the earth, from it comes bread,

But underneath it is turned up as by fire;

6Its stones are the source of sapphires,

And it contains gold dust.

7That path no bird knows,

Nor has the falcon’s eye seen it.

8The 2proud lions have not trodden it,

Nor has the fierce lion passed over it.

9He puts his hand on the flint;

He overturns the mountains 3at the roots.

10He cuts out channels in the rocks,

And his eye sees every precious thing.

11He dams up the streams from trickling;

What is hidden he brings forth to light.

12“Buta where can wisdom be found?

And where is the place of understanding?

13Man does not know its bvalue,

Nor is it found in the land of the living.

14c The deep says, ‘It is not in me’;

And the sea says, ‘It is not with me.’

15It dcannot be purchased for gold,

Nor can silver be weighed for its price.

16It cannot be valued in the gold of Ophir,

In precious onyx or sapphire.

17Neither egold nor crystal can equal it,

Nor can it be exchanged for 4jewelry of fine gold.

18No mention shall be made of 5coral or quartz,

For the price of wisdom is above frubies.

19The topaz of Ethiopia cannot equal it,

Nor can it be valued in pure ggold.

20“Fromh where then does wisdom come?

And where is the place of understanding?

21It is hidden from the eyes of all living,

And concealed from the birds of the 6air.

22i Destruction7 and Death say,

‘We have heard a report about it with our ears.’

23God understands its way,

And He knows its place.

24For He looks to the ends of the earth,

And jsees under the whole heavens,

25k To establish a weight for the wind,

And apportion the waters by measure.

26When He lmade a law for the rain,

And a path for the thunderbolt,

27Then He saw 8wisdom and declared it;

He prepared it, indeed, He searched it out.

28And to man He said,

‘Behold, mthe fear of the Lord, that is wisdom,

And to depart from evil is understanding.’ ”

Job 29

Job’s Summary Defense

1Job further continued his discourse, and said:

2“Oh, that I were as in months apast,

As in the days when God bwatched over me;

3c When His lamp shone upon my head,

And when by His light I walked through darkness;

4Just as I was in the days of my prime,

When dthe friendly counsel of God was over my tent;

5When the Almighty was yet with me,

When my children were around me;

6When emy steps were bathed with 1cream,

And fthe rock poured out rivers of oil for me!

7“When I went out to the gate by the city,

When I took my seat in the open square,

8The young men saw me and hid,

And the aged arose and stood;

9The princes refrained from talking,

And gput their hand on their mouth;

10The voice of nobles was hushed,

And their htongue stuck to the roof of their mouth.

11When the ear heard, then it blessed me,

And when the eye saw, then it approved me;

12Because iI delivered the poor who cried out,

The fatherless and the one who had no helper.

13The blessing of a perishing man came upon me,

And I caused the widow’s heart to sing for joy.

14j I put on righteousness, and it clothed me;

My justice was like a robe and a turban.

15I was keyes to the blind,

And I was feet to the lame.

16I was a father to the poor,

And lI searched out the case that I did not know.

17I broke mthe fangs of the wicked,

And plucked the victim from his teeth.

18“Then I said, n‘I shall die in my nest,

And multiply my days as the sand.

19o My root is spread out pto the waters,

And the dew lies all night on my branch.

20My glory is fresh within me,

And my qbow is renewed in my hand.’

21“ Men listened to me and waited,

And kept silence for my counsel.

22After my words they did not speak again,

And my speech settled on them as dew.

23They waited for me as for the rain,

And they opened their mouth wide as for rthe spring rain.

24If I mocked at them, they did not believe it,

And the light of my countenance they did not cast down.

25I chose the way for them, and sat as chief;

So I dwelt as a king in the army,

As one who comforts mourners.

Job 30

Job’s Wealth Now Poverty

1“But now they mock at me, men 1younger than I,

Whose fathers I disdained to put with the dogs of my flock.

2Indeed, what profit is the strength of their hands to me?

Their vigor has perished.

3They are gaunt from want and famine,

Fleeing late to the wilderness, desolate and waste,

4Who pluck 2mallow by the bushes,

And broom tree roots for their food.

5They were driven out from among men,

They shouted at them as at a thief.

6They had to live in the clefts of the 3valleys,

In 4caves of the earth and the rocks.

7Among the bushes they brayed,

Under the nettles they nestled.

8They were sons of fools,

Yes, sons of vile men;

They were scourged from the land.

9“Anda now I am their taunting song;

Yes, I am their byword.

10They abhor me, they keep far from me;

They do not hesitate bto spit in my face.

11Because cHe has loosed 5my bowstring and afflicted me,

They have cast off restraint before me.

12At my right hand the rabble arises;

They push away my feet,

And dthey raise against me their ways of destruction.

13They break up my path,

They promote my calamity;

They have no helper.

14They come as broad breakers;

Under the ruinous storm they roll along.

15Terrors are turned upon me;

They pursue my honor as the wind,

And my prosperity has passed like a cloud.

16“Ande now my soul is fpoured out because of my plight;

The days of affliction take hold of me.

17My bones are pierced in me at night,

And my gnawing pains take no rest.

18By great force my garment is disfigured;

It binds me about as the collar of my coat.

19He has cast me into the mire,

And I have become like dust and ashes.

20“I gcry out to You, but You do not answer me;

I stand up, and You regard me.

21But You have become cruel to me;

With the strength of Your hand You hoppose me.

22You lift me up to the wind and cause me to ride on it;

You spoil my success.

23For I know that You will bring me to death,

And to the house iappointed for all living.

24“Surely He would not stretch out His hand against a heap of ruins,

If they cry out when He destroys it.

25j Have I not wept for him who was in trouble?

Has not my soul grieved for the poor?

26k But when I looked for good, evil came to me;

And when I waited for light, then came darkness.

276 My heart is in turmoil and cannot rest;

Days of affliction confront me.

28l I go about mourning, but not in the sun;

I stand up in the assembly and cry out for help.

29m I am a brother of jackals,

And a companion of ostriches.

30n My skin grows black and falls from me;

o My bones burn with fever.

31My harp is turned to mourning,

And my flute to the voice of those who weep.

Job 31

Job Defends His Righteousness

1“I have made a covenant with my eyes;

Why then should I 1look upon a ayoung woman?

2For what is the ballotment of God from above,

And the inheritance of the Almighty from on high?

3Is it not destruction for the wicked,

And disaster for the workers of iniquity?

4c Does He not see my ways,

And count all my steps?

5“If I have walked with falsehood,

Or if my foot has hastened to deceit,

62 Let me be weighed on honest scales,

That God may know my dintegrity.

7If my step has turned from the way,

Or emy heart walked after my eyes,

Or if any spot adheres to my hands,

8Then flet me sow, and another eat;

Yes, let my harvest be 3rooted out.

9“If my heart has been enticed by a woman,

Or if I have lurked at my neighbor’s door,

10Then let my wife grind for ganother,

And let others bow down over her.

11For that would be wickedness;

Yes, hit would be iniquity deserving of judgment.

12For that would be a fire that consumes to destruction,

And would root out all my increase.

13“If I have idespised the cause of my male or female servant

When they complained against me,

14What then shall I do when jGod rises up?

When He punishes, how shall I answer Him?

15k Did not He who made me in the womb make them?

Did not the same One fashion us in the womb?

16“If I have kept the poor from their desire,

Or caused the eyes of the widow to lfail,

17Or eaten my morsel by myself,

So that the fatherless could not eat of it

18(But from my youth I reared him as a father,

And from my mother’s womb I guided 4the widow);

19If I have seen anyone perish for lack of clothing,

Or any poor man without covering;

20If his 5heart has not mblessed me,

And if he was not warmed with the fleece of my sheep;

21If I have raised my hand nagainst the fatherless,

When I saw I had help in the gate;

22Then let my arm fall from my shoulder,

Let my arm be torn from the socket.

23For odestruction from God is a terror to me,

And because of His magnificence I cannot endure.

24“Ifp I have made gold my hope,

Or said to fine gold, ‘You are my confidence’;

25q If I have rejoiced because my wealth was great,

And because my hand had gained much;

26r If I have observed the 6sun when it shines,

Or the moon moving in brightness,

27So that my heart has been secretly enticed,

And my mouth has kissed my hand;

28This also would be an iniquity deserving of judgment,

For I would have denied God who is above.

29“Ifs I have rejoiced at the destruction of him who hated me,

Or lifted myself up when evil found him

30t (Indeed I have not allowed my mouth to sin

By asking for a curse on his 7soul);

31If the men of my tent have not said,

‘Who is there that has not been satisfied with his meat?’

32u (But no sojourner had to lodge in the street,

For I have opened my doors to the 8traveler);

33If I have covered my transgressions vas9 Adam,

By hiding my iniquity in my bosom,

34Because I feared the great wmultitude,

And dreaded the contempt of families,

So that I kept silence

And did not go out of the door—

35x Oh, that I had one to hear me!

Here is my mark.

Oh, ythat the Almighty would answer me,

That my 10Prosecutor had written a book!

36Surely I would carry it on my shoulder,

And bind it on me like a crown;

37I would declare to Him the number of my steps;

Like a prince I would approach Him.

38“If my land cries out against me,

And its furrows weep together;

39If zI have eaten its 11fruit without money,

Or acaused its owners to lose their lives;

40Then let bthistles grow instead of wheat,

And weeds instead of barley.”

The words of Job are ended.

Job 32

Elihu Contradicts Job’s Friends

1So these three men ceased answering Job, because he was arighteous in his own eyes.

2Then the wrath of Elihu, the son of Barachel the bBuzite, of the family of Ram, was aroused against Job; his wrath was aroused because he cjustified himself rather than God.

3Also against his three friends his wrath was aroused, because they had found no answer, and yet had condemned Job.

4Now because they were years older than he, Elihu had waited 1to speak to Job.

5When Elihu saw that there was no answer in the mouth of these three men, his wrath was aroused.

6So Elihu, the son of Barachel the Buzite, answered and said:

“I am dyoung in years, and you are very old;

Therefore I was afraid,

And dared not declare my opinion to you.

7I said, 2‘Age should speak,

And multitude of years should teach wisdom.’

8But there is a spirit in man,

And ethe breath of the Almighty gives him understanding.

9f Great3 men are not always wise,

Nor do the aged always understand justice.

10“Therefore I say, ‘Listen to me,

I also will declare my opinion.’

11Indeed I waited for your words,

I listened to your reasonings, while you searched out what to say.

12I paid close attention to you;

And surely not one of you convinced Job,

Or answered his words—

13g Lest you say,

‘We have found wisdom’;

God will vanquish him, not man.

14Now he has not 4directed his words against me;

So I will not answer him with your words.

15“They are dismayed and answer no more;

Words escape them.

16And I have waited, because they did not speak,

Because they stood still and answered no more.

17I also will answer my part,

I too will declare my opinion.

18For I am full of words;

The spirit within me compels me.

19Indeed my 5belly is like wine that has no 6vent;

It is ready to burst like new wineskins.

20I will speak, that I may find relief;

I must open my lips and answer.

21Let me not, I pray, show partiality to anyone;

Nor let me flatter any man.

22For I do not know how to flatter,

Else my Maker would soon take me haway.

Elihu Contradicts Job

Job 33

Elihu Contradicts Job

1“But please, Job, hear my speech,

And listen to all my words.

2Now, I open my mouth;

My tongue speaks in my mouth.

3My words come from my upright heart;

My lips utter pure knowledge.

4a The Spirit of God has made me,

And the breath of the Almighty gives me life.

5If you can answer me,

Set your words in order before me;

Take your stand.

6b Truly I am 1as your spokesman before God;

I also have been formed out of clay.

7c Surely no fear of me will terrify you,

Nor will my hand be heavy on you.

8“Surely you have spoken 2in my hearing,

And I have heard the sound of your words, saying,

9‘Id am pure, without transgression;

I am innocent, and there is no iniquity in me.

10Yet He finds occasions against me,

e He counts me as His enemy;

11f He puts my feet in the stocks,

He watches all my paths.’

12“Look, in this you are not righteous.

I will answer you,

For God is greater than man.

13Why do you gcontend with Him?

For He does not give an accounting of any of His words.

14h For God may speak in one way, or in another,

Yet man does not perceive it.

15i In a dream, in a vision of the night,

When deep sleep falls upon men,

While slumbering on their beds,

16j Then He opens the ears of men,

And seals their instruction.

17In order to turn man from his deed,

And conceal pride from man,

18He keeps back his soul from the Pit,

And his life from 3perishing by the sword.

19“ Man is also chastened with pain on his kbed,

And with strong pain in many of his bones,

20l So that his life abhors mbread,

And his soul 4succulent food.

21His flesh wastes away from sight,

And his bones stick out which once were not seen.

22Yes, his soul draws near the Pit,

And his life to the executioners.

23“If there is a messenger for him,

A mediator, one among a thousand,

To show man His uprightness,

24Then He is gracious to him, and says,

‘Deliver him from going down to the Pit;

I have found 5a ransom’;

25His flesh shall be young like a child’s,

He shall return to the days of his youth.

26He shall pray to God, and He will delight in him,

He shall see His face with joy,

For He restores to man His righteousness.

27Then he looks at men and nsays,

‘I have sinned, and perverted what was right,

And it odid not profit me.’

28He will predeem 6his soul from going down to the Pit,

And his life shall see the light.

29“Behold, God works all these things,

Twice, in fact, three times with a man,

30q To bring back his soul from the Pit,

That he may be enlightened with the light of life.

31“Give ear, Job, listen to me;

Hold your peace, and I will speak.

32If you have anything to say, answer me;

Speak, for I desire to justify you.

33If not, rlisten to me;

7 Hold your peace, and I will teach you wisdom.”

Job 34

Elihu Proclaims God’s Justice

1Elihu further answered and said:

2“Hear my words, you wise men;

Give ear to me, you who have knowledge.

3a For the ear tests words

As the palate tastes food.

4Let us choose justice for ourselves;

Let us know among ourselves what is good.

5“For Job has said, b‘I am righteous,

But cGod has taken away my justice;

6d Should I lie concerning my right?

My 1wound is incurable, though I am without transgression.’

7What man is like Job,

e Who drinks 2scorn like water,

8Who goes in company with the workers of iniquity,

And walks with wicked men?

9For fhe has said, ‘It profits a man nothing

That he should delight in God.’

10“Therefore listen to me, you 3men of understanding:

g Far be it from God to do wickedness,

And from the Almighty to commit iniquity.

11h For He repays man according to his work,

And makes man to find a reward according to his way.

12Surely God will never do wickedly,

Nor will the Almighty ipervert justice.

13Who gave Him charge over the earth?

Or who appointed Him over the whole world?

14If He should set His heart on it,

If He should jgather to Himself His Spirit and His breath,

15k All flesh would perish together,

And man would return to dust.

16“If you have understanding, hear this;

Listen to the sound of my words:

17l Should one who hates justice govern?

Will you mcondemn Him who is most just?

18n Is it fitting to say to a king, ‘You are worthless,’

And to nobles, ‘You are wicked’?

19Yet He ois not partial to princes,

Nor does He regard the rich more than the poor;

For pthey are all the work of His hands.

20In a moment they die, qin the middle of the night;

The people are shaken and pass away;

The mighty are taken away without a hand.

21“Forr His eyes are on the ways of man,

And He sees all his steps.

22s There is no darkness nor shadow of death

Where the workers of iniquity may hide themselves.

23For He need not further consider a man,

That he should go before God in judgment.

24t He breaks in pieces mighty men without inquiry,

And sets others in their place.

25Therefore He knows their works;

He overthrows them in the night,

And they are crushed.

26He strikes them as wicked men

In the open sight of others,

27Because they uturned back from Him,

And vwould not consider any of His ways,

28So that they wcaused the cry of the poor to come to Him;

For He xhears the cry of the afflicted.

29When He gives quietness, who then can make trouble?

And when He hides His face, who then can see Him,

Whether it is against a nation or a man alone?—

30That the hypocrite should not reign,

Lest the people be ensnared.

31“For has anyone said to God,

‘I have borne chastening;

I will offend no more;

32Teach me what I do not see;

If I have done iniquity, I will do no more’?

33Should He repay it according to your terms,

Just because you disavow it?

You must choose, and not I;

Therefore speak what you know.

34“Men of understanding say to me,

Wise men who listen to me:

35‘Joby speaks without knowledge,

His words are without wisdom.’

36Oh, that Job were tried to the utmost,

Because his answers are like those of wicked men!

37For he adds zrebellion to his sin;

He claps his hands among us,

And multiplies his words against God.”

Job 35

Elihu Condemns Self-Righteousness

1Moreover Elihu answered and said:

2“Do you think this is right?

Do you say,

‘My righteousness is more than God’s’?

3For ayou say,

‘What advantage will it be to You?

What profit shall I have, more than if I had sinned?’

4“I will answer you,

And byour companions with you.

5c Look to the heavens and see;

And behold the clouds—

They are higher than you.

6If you sin, what do you accomplish dagainst Him?

Or, if your transgressions are multiplied, what do you do to Him?

7e If you are righteous, what do you give Him?

Or what does He receive from your hand?

8Your wickedness affects a man such as you,

And your righteousness a son of man.

9“Becausef of the multitude of oppressions they cry out;

They cry out for help because of the arm of the mighty.

10But no one says, g‘Where is God my Maker,

h Who gives songs in the night,

11Who iteaches us more than the beasts of the earth,

And makes us wiser than the birds of heaven?’

12j There they cry out, but He does not answer,

Because of the pride of evil men.

13k Surely God will not listen to empty talk,

Nor will the Almighty regard it.

14l Although you say you do not see Him,

Yet justice is before Him, and myou must wait for Him.

15And now, because He has not npunished in His anger,

Nor taken much notice of folly,

16o Therefore Job opens his mouth in vain;

He multiplies words without knowledge.”

Job 36

Elihu Proclaims God’s Goodness

1Elihu also proceeded and said:

2“Bear with me a little, and I will show you

That there are yet words to speak on God’s behalf.

3I will fetch my knowledge from afar;

I will ascribe righteousness to my Maker.

4For truly my words are not false;

One who is perfect in knowledge is with you.

5“Behold, God is mighty, but despises no one;

a He is mighty in strength 1of understanding.

6He does not preserve the life of the wicked,

But gives justice to the boppressed.

7c He does not withdraw His eyes from the righteous;

But dthey are on the throne with kings,

For He has seated them forever,

And they are exalted.

8And eif they are bound in 2fetters,

Held in the cords of affliction,

9Then He tells them their work and their transgressions—

That they have acted 3defiantly.

10f He also opens their ear to 4instruction,

And commands that they turn from iniquity.

11If they obey and serve Him,

They shall gspend their days in prosperity,

And their years in pleasures.

12But if they do not obey,

They shall perish by the sword,

And they shall die 5without hknowledge.

13“But the hypocrites in heart istore up wrath;

They do not cry for help when He binds them.

14j They6 die in youth,

And their life ends among the 7perverted persons.

15He delivers the poor in their affliction,

And opens their ears in oppression.

16“Indeed He would have brought you out of dire distress,

k Into a broad place where there is no restraint;

And lwhat is set on your table would be full of mrichness.

17But you are filled with the judgment due the nwicked;

Judgment and justice take hold of you.

18Because there is wrath, beware lest He take you away with one blow;

For oa large ransom would not help you avoid it.

19p Will your riches,

Or all the mighty forces,

Keep you from distress?

20Do not desire the night,

When people are cut off in their place.

21Take heed, qdo not turn to iniquity,

For ryou have chosen this rather than affliction.

22“Behold, God is exalted by His power;

Who teaches like Him?

23s Who has assigned Him His way,

Or who has said, ‘You have done twrong’?

Elihu Proclaims God’s Majesty

24“Remember to umagnify His work,

Of which men have sung.

25Everyone has seen it;

Man looks on it from afar.

26“Behold, God is great, and we vdo not know Him;

w Nor can the number of His years be discovered.

27For He xdraws up drops of water,

Which distill as rain from the mist,

28y Which the clouds drop down

And pour abundantly on man.

29Indeed, can anyone understand the spreading of clouds,

The thunder from His canopy?

30Look, He zscatters His light upon it,

And covers the depths of the sea.

31For aby these He judges the peoples;

He bgives food in abundance.

32c He covers His hands with lightning,

And commands it to 8strike.

33d His thunder declares it,

The cattle also, concerning 9the rising storm.

Job 37

God’s Works and Wisdom

1“At this also my heart trembles,

And leaps from its place.

2Hear attentively the thunder of His voice,

And the rumbling that comes from His mouth.

3He sends it forth under the whole heaven,

His 1lightning to the ends of the earth.

4After it aa voice roars;

He thunders with His majestic voice,

And He does not restrain them when His voice is heard.

5God thunders marvelously with His voice;

b He does great things which we cannot comprehend.

6For cHe says to the snow, ‘Fall on the earth’;

Likewise to the 2gentle rain and the heavy rain of His strength.

7He seals the hand of every man,

d That eall men may know His work.

8The beasts fgo into dens,

And remain in their lairs.

9From the chamber of the south comes the whirlwind,

And cold from the scattering winds of the north.

10g By the breath of God ice is given,

And the broad waters are frozen.

11Also with moisture He saturates the thick clouds;

He scatters His 3bright clouds.

12And they swirl about, being turned by His guidance,

That they may hdo whatever He commands them

On the face of 4the whole earth.

13i He causes it to come,

Whether for 5correction,

Or jfor His land,

Or kfor mercy.

14“Listen to this, O Job;

Stand still and lconsider the wondrous works of God.

15Do you know when God 6dispatches them,

And causes the light of His cloud to shine?

16m Do you know how the clouds are balanced,

Those wondrous works of nHim who is perfect in knowledge?

17Why are your garments hot,

When He quiets the earth by the south wind?

18With Him, have you ospread out the pskies,

Strong as a cast metal mirror?

19“Teach us what we should say to Him,

For we can prepare nothing because of the darkness.

20Should He be told that I wish to speak?

If a man were to speak, surely he would be swallowed up.

21Even now men cannot look at the light when it is bright in the skies,

When the wind has passed and cleared them.

22He comes from the north as golden splendor;

With God is awesome majesty.

23As for the Almighty, qwe cannot find Him;

r He is excellent in power,

In judgment and abundant justice;

He does not oppress.

24Therefore men sfear Him;

He shows no partiality to any who are twise of heart.”

Job 38

The LORD Reveals His Omnipotence to Job

(Gen. 1:1–10)

1Then the LORD answered Job aout of the whirlwind, and said:

2“Whob is this who darkens counsel

By cwords without knowledge?

3d Now 1prepare yourself like a man;

I will question you, and you shall answer Me.

4“Wheree were you when I laid the foundations of the earth?

Tell Me, if you have understanding.

5Who determined its measurements?

Surely you know!

Or who stretched the 2line upon it?

6To what were its foundations fastened?

Or who laid its cornerstone,

7When the morning stars sang together,

And all fthe sons of God shouted for joy?

8“Org who shut in the sea with doors,

When it burst forth and issued from the womb;

9When I made the clouds its garment,

And thick darkness its swaddling band;

10When hI fixed My limit for it,

And set bars and doors;

11When I said,

‘This far you may come, but no farther,

And here your proud waves imust stop!’

12“Have you jcommanded the morning since your days began,

And caused the dawn to know its place,

13That it might take hold of the ends of the earth,

And kthe wicked be shaken out of it?

14It takes on form like clay under a seal,

And stands out like a garment.

15From the wicked their llight is withheld,

And mthe 3upraised arm is broken.

16“Have you nentered the springs of the sea?

Or have you walked in search of the depths?

17Have othe gates of death been 4revealed to you?

Or have you seen the doors of the shadow of death?

18Have you comprehended the breadth of the earth?

Tell Me, if you know all this.

19“Where is the way to the dwelling of light?

And darkness, where is its place,

20That you may take it to its territory,

That you may know the paths to its home?

21Do you know it, because you were born then,

Or because the number of your days is great?

22“Have you entered pthe treasury of snow,

Or have you seen the treasury of hail,

23q Which I have reserved for the time of trouble,

For the day of battle and war?

24By what way is light 5diffused,

Or the east wind scattered over the earth?

25“Who rhas divided a channel for the overflowing water,

Or a path for the thunderbolt,

26To cause it to rain on a land where there is no one,

A wilderness in which there is no man;

27s To satisfy the desolate waste,

And cause to spring forth the growth of tender grass?

28t Has the rain a father?

Or who has begotten the drops of dew?

29From whose womb comes the ice?

And the ufrost of heaven, who gives it birth?

30The waters harden like stone,

And the surface of the deep is vfrozen.6

31“Can you bind the cluster of the wPleiades,7

Or loose the belt of Orion?

32Can you bring out 8Mazzaroth in its season?

Or can you guide 9the Great Bear with its cubs?

33Do you know xthe ordinances of the heavens?

Can you set their dominion over the earth?

34“Can you lift up your voice to the clouds,

That an abundance of water may cover you?

35Can you send out lightnings, that they may go,

And say to you, ‘Here we are!’?

36y Who has put wisdom in 10the mind?

Or who has given understanding to the heart?

37Who can number the clouds by wisdom?

Or who can pour out the bottles of heaven,

38When the dust hardens in clumps,

And the clods cling together?

39“Canz you hunt the prey for the lion,

Or satisfy the appetite of the young lions,

40When they crouch in their dens,

Or lurk in their lairs to lie in wait?

41a Who provides food for the raven,

When its young ones cry to God,

And wander about for lack of food?

Job 39

God Continues to Challenge Job

1“Do you know the time when the wild amountain goats bear young?

Or can you mark when bthe deer gives birth?

2Can you number the months that they fulfill?

Or do you know the time when they bear young?

3They bow down,

They bring forth their young,

They deliver their 1offspring.

4Their young ones are healthy,

They grow strong with grain;

They depart and do not return to them.

5“Who set the wild donkey free?

Who loosed the bonds of the 2onager,

6c Whose home I have made the wilderness,

And the 3barren land his dwelling?

7He scorns the tumult of the city;

He does not heed the shouts of the driver.

8The range of the mountains is his pasture,

And he searches after devery green thing.

9“Will the ewild ox be willing to serve you?

Will he bed by your manger?

10Can you bind the wild ox in the furrow with ropes?

Or will he plow the valleys behind you?

11Will you trust him because his strength is great?

Or will you leave your labor to him?

12Will you trust him to bring home your 4grain,

And gather it to your threshing floor?

13“The wings of the ostrich wave proudly,

But are her wings and pinions like the kindly stork’s?

14For she leaves her eggs on the ground,

And warms them in the dust;

15She forgets that a foot may crush them,

Or that a wild beast may break them.

16She ftreats her young harshly, as though they were not hers;

Her labor is in vain, without 5concern,

17Because God deprived her of wisdom,

And did not gendow her with understanding.

18When she lifts herself on high,

She scorns the horse and its rider.

19“Have you given the horse strength?

Have you clothed his neck with 6thunder?

20Can you 7frighten him like a locust?

His majestic snorting strikes terror.

21He paws in the valley, and rejoices in his strength;

h He gallops into the clash of arms.

22He mocks at fear, and is not frightened;

Nor does he turn back from the sword.

23The quiver rattles against him,

The glittering spear and javelin.

24He devours the distance with fierceness and rage;

Nor does he come to a halt because the trumpet has sounded.

25At the blast of the trumpet he says, ‘Aha!’

He smells the battle from afar,

The thunder of captains and shouting.

26“Does the hawk fly by your wisdom,

And spread its wings toward the south?

27Does the ieagle mount up at your command,

And jmake its nest on high?

28On the rock it dwells and resides,

On the crag of the rock and the stronghold.

29From there it spies out the prey;

Its eyes observe from afar.

30Its young ones suck up blood;

And kwhere the slain are, there it is.”

Job 40

God’s Power and Wisdom

1Moreover the LORD aanswered Job, and said:

2“Shall bthe one who contends with the Almighty correct Him?

He who crebukes God, let him answer it.”

Job’s Response to God

3Then Job answered the LORD and said:

4“Behold,d I am vile;

What shall I answer You?

e I lay my hand over my mouth.

5Once I have spoken, but I will not answer;

Yes, twice, but I will proceed no further.”

God’s Challenge to Job

6fThen the LORD answered Job out of the whirlwind, and said:

7“Nowg 1prepare yourself like a man;

h I will question you, and you shall answer Me:

8“Wouldi you indeed 2annul My judgment?

Would you condemn Me that you may be justified?

9Have you an arm like God?

Or can you thunder with ja voice like His?

10k Then adorn yourself with majesty and splendor,

And array yourself with glory and beauty.

11Disperse the rage of your wrath;

Look on everyone who is proud, and humble him.

12Look on everyone who is lproud, and bring him low;

Tread down the wicked in their place.

13Hide them in the dust together,

Bind their faces in hidden darkness.

14Then I will also confess to you

That your own right hand can save you.

15“Look now at the 3behemoth, which I made along with you;

He eats grass like an ox.

16See now, his strength is in his hips,

And his power is in his stomach muscles.

17He moves his tail like a cedar;

The sinews of his thighs are tightly knit.

18His bones are like beams of bronze,

His ribs like bars of iron.

19He is the first of the mways of God;

Only He who made him can bring near His sword.

20Surely the mountains nyield food for him,

And all the beasts of the field play there.

21He lies under the lotus trees,

In a covert of reeds and marsh.

22The lotus trees cover him with their shade;

The willows by the brook surround him.

23Indeed the river may rage,

Yet he is not disturbed;

He is confident, though the Jordan gushes into his mouth,

24Though he takes it in his eyes,

Or one pierces his nose with a snare.

Job 41

God’s Power in the Leviathan

1“Can you draw out aLeviathan1 with a hook,

Or snare his tongue with a line which you lower?

2Can you bput a reed through his nose,

Or pierce his jaw with a 2hook?

3Will he make many supplications to you?

Will he speak softly to you?

4Will he make a covenant with you?

Will you take him as a servant forever?

5Will you play with him as with a bird,

Or will you leash him for your maidens?

6Will your companions 3make a banquet of him?

Will they apportion him among the merchants?

7Can you fill his skin with harpoons,

Or his head with fishing spears?

8Lay your hand on him;

Remember the battle—

Never do it again!

9Indeed, any hope of overcoming him is false;

Shall one not be overwhelmed at the sight of him?

10No one is so fierce that he would dare stir him up.

Who then is able to stand against Me?

11c Who has preceded Me, that I should pay him?

d Everything under heaven is Mine.

12“I will not 4conceal his limbs,

His mighty power, or his graceful proportions.

13Who can 5remove his outer coat?

Who can approach him with a double bridle?

14Who can open the doors of his face,

With his terrible teeth all around?

15His rows of 6scales are his pride,

Shut up tightly as with a seal;

16One is so near another

That no air can come between them;

17They are joined one to another,

They stick together and cannot be parted.

18His sneezings flash forth light,

And his eyes are like the eyelids of the morning.

19Out of his mouth go burning lights;

Sparks of fire shoot out.

20Smoke goes out of his nostrils,

As from a boiling pot and burning rushes.

21His breath kindles coals,

And a flame goes out of his mouth.

22Strength dwells in his neck,

And 7sorrow dances before him.

23The folds of his flesh are joined together;

They are firm on him and cannot be moved.

24His heart is as hard as stone,

Even as hard as the lower millstone.

25When he raises himself up, the mighty are afraid;

Because of his crashings they 8are beside themselves.

26Though the sword reaches him, it cannot avail;

Nor does spear, dart, or javelin.

27He regards iron as straw,

And bronze as rotten wood.

28The arrow cannot make him flee;

Slingstones become like stubble to him.

29Darts are regarded as straw;

He laughs at the threat of javelins.

30His undersides are like sharp potsherds;

He spreads pointed marks in the mire.

31He makes the deep boil like a pot;

He makes the sea like a pot of ointment.

32He leaves a shining wake behind him;

One would think the deep had white hair.

33On earth there is nothing like him,

Which is made without fear.

34He beholds every high thing;

He is king over all the children of pride.”

Job 42

Job’s Repentance and Restoration

1Then Job answered the LORD and said:

2“I know that You acan do everything,

And that no purpose of Yours can be withheld from You.

3You asked, b‘Who is this who hides counsel without knowledge?’

Therefore I have uttered what I did not understand,

c Things too wonderful for me, which I did not know.

4Listen, please, and let me speak;

You said, d‘I will question you, and you shall answer Me.’

5“I have eheard of You by the hearing of the ear,

But now my eye sees You.

6Therefore I fabhor1 myself,

And repent in dust and ashes.”

7And so it was, after the LORD had spoken these words to Job, that the LORD said to Eliphaz the Temanite, “My wrath is aroused against you and your two friends, for you have not spoken of Me what is right, as My servant Job has.

8“Now therefore, take for yourselves gseven bulls and seven rams, hgo to My servant Job, and offer up for yourselves a burnt offering; and My servant Job shall ipray for you. For I will accept 2him, lest I deal with you according to your folly; because you have not spoken of Me what is right, as My servant Job has.”

9So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went and did as the LORD commanded them; for the LORD had 3accepted Job.

10jAnd the LORD 4restored Job’s losses when he prayed for his friends. Indeed the LORD gave Job ktwice as much as he had before.

11Then lall his brothers, all his sisters, and all those who had been his acquaintances before, came to him and ate food with him in his house; and they consoled him and comforted him for all the adversity that the LORD had brought upon him. Each one gave him a piece of silver and each a ring of gold.

12Now the LORD blessed mthe latter days of Job more than his beginning; for he had nfourteen thousand sheep, six thousand camels, one thousand yoke of oxen, and one thousand female donkeys.

13oHe also had seven sons and three daughters.

14And he called the name of the first 5Jemimah, the name of the second 6Keziah, and the name of the third 7Keren-Happuch.

15In all the land were found no women so beautiful as the daughters of Job; and their father gave them an inheritance among their brothers.

16After this Job plived one hundred and forty years, and saw his children and grandchildren for four generations.

17So Job died, old and qfull of days.

Job Commentaries

Job 1

1:1—2:13 This section identifies the main persons and sets the stage for the drama to follow.

1:1 Uz. Job’s home was a walled city with gates (29:7, 8), where he held a position of great respect. The city was in the land of Uz in northern Arabia, adjacent to Midian, where Moses lived for 40 years (Ex. 2:15). Job. The story begins on earth with Job as the central figure. He was a rich man with 7 sons and 3 daughters, in his middle years with a grown family, but still young enough to father 10 more children (see 42:13). He was good, a family man, rich, and widely known. blameless…upright…feared God… shunned evil. Cf. 1:8. Job was not perfect or without sin (cf. 6:24; 7:21; 9:20); however, it appears from the language that he had put his trust in God for redemption and faithfully lived a God-honoring, sincere life of integrity and consistency personally, maritally (2:10), and parentally (1:4, 5).

1:3 sheep…camels…oxen…female donkeys. As typically in the ancient Near East, Job’s wealth was not measured in money or land holdings, but in his numerous livestock, like the patriarchs (cf. Gen. 13:1–7). greatest…of the East. A major claim by any standard. Solomon held a similar reputation, “…Solomon’s wisdom excelled the wisdom of all the men of the East…” (1 Kin. 4:30). The “east” denotes those living E of Palestine, as the people of the northern Arabian desert did (cf. Judg. 6:3; Ezek. 25:4).

1:4 on his appointed day. Of the week (7 sons). This reference to the main meal of each day of the week, which moved from house to house, implies the love and harmony of the family members. The sisters are especially noted to show these were cared for with love.

1:5 send and sanctify. At the end of every week, Job would offer up as many burnt offerings as he had sons (see Lev. 1:4), officiating as family priest weekly (“regularly”) in a time before the Aaronic priesthood was established. These offerings were to cover any sin that his children may have committed that week, indicating the depth of his spiritual devotion. This record is included to demonstrate the righteousness and virtue of Job and his family, which made his suffering all the more amazing. burnt offerings. This kind of offering was known as early as Noah (Gen. 8:20).

1:6 sons of God. Job’s life is about to be caught up in heavenly strategies as the scene moves from earth to heaven where God is holding council with His heavenly court. Neither Job nor his friends ever knew about this. The angelic host (cf. 38:7; Pss. 29:1; 89:7; Dan. 3:25) came to God’s throne to render account of their ministry throughout the earth and heaven (cf. 1 Kin. 22:19–22). Like a Judas among the apostles, Satan was with the angels. Satan. Emboldened by the success he had with the unfallen Adam in paradise (Gen. 3:6–12, 17–19), he was confident that the fear of God in Job, one of a fallen race, would not stand his tests. And he had fallen himself (see Is. 14:12). As opposed to a personal name, Satan as a title means “adversary,” in either a personal or judicial sense. This demon is the ultimate spiritual adversary of all time and has been accusing the righteous throughout the ages (see Rev. 12:10). In a courtroom setting, the adversary usually stood to the right of the accused. This location is reported when Satan in heaven accused Joshua the High-Priest (Zech. 3:1). That he is still unsuccessful is the thesis of Rom. 8:31–39.

1:7 And the LORD said. Lest there be any question about God’s role in this ordeal, it was He who initiated the dialogue. The adversary was not presiding. If anything, Satan raised the penetrating question that might well be asked by anyone, perhaps even Job himself: Does Job serve God with pure motives, or is he in it only as long as the blessings flow?

1:7, 8 to and fro on the earth. The picture is of haste. No angel, fallen or holy, is an omnipresent creature, but they move rapidly. In Satan’s case, as prince of this world (John 12:31; 14:30; 16:11) and ruler of demons (Matt. 9:34; 12:24), the earth is his domain where he prowls like a “roaring lion, seeking whom he may devour” (1 Pet. 5:8). God gave him Job to test.

1:9–11 Satan asserted that true believers are only faithful as long as they prosper. Take away their prosperity, he claims, and they will reject God. He wanted to prove that salvation is not permanent, that saving faith can be broken and those who were God’s could become his. That is the first of the two great themes of this book (see Introduction: Historical and Theological Themes). Satan repeated this affront with Jesus (see Matt. 4), Peter (see Luke 22:31), and Paul (see 2 Cor. 12:7). The OT has many promises from God in which He pledges to sustain the faith of His children. Cf. Pss. 37:23, 28; 97:10; 121:4–7. For NT texts, cf. Luke 22:31, 32; Jude 24.

1:12 power. God allowed Satan to test Job’s faith by attacking “all that he has.” With God’s sovereign permission, Satan was allowed to move on Job, except that he could not attack Job physically.

1:13–19 With 4 rapid-fire disasters, Satan destroyed or removed Job’s livestock, servants, and children. Only the 4 messengers survived.

1:15 Sabeans. Lit. “Sheba,” part of Arabia. These people were terrorizing robbers, who had descended from Ham (Gen. 10:6, 7) and/or Shem (Gen. 10:28).

1:16 fire of God…heaven. This probably refers to severe lightning.

1:17 Chaldeans. A semi-nomadic people of the Arabian desert, experienced in marauding and war (cf. Hab. 1:6–8).

1:19 great wind. Most likely a tornado-type wind. Cf. Is. 21:1; Hos. 13:15.

1:20, 21 worshiped. He heard the other messages calmly, but on hearing about the death of his children, he expressed all the symbols of grief (cf. Gen. 37:34; Jer. 41:5; Mic. 1:16), but also worshiped God in the expression of v. 21. Instead of cursing, he blessed the name of Jehovah. Job’s submissive response disproved the adversary’s accusations (1:9–11). So far, Job was what God claimed him to be, a true believer with faith that cannot be broken (v. 8).

1:22 did not sin nor charge God with wrong. Better, “sin by charging God with wrong.” Hasty words against God in the midst of grief are foolish and wicked. Christians are to submit to trials and still worship God, not because they see the reasons for them, but because God wills them and has His own reasons which believers are to trust.

Job 1:22

Biographical Sketch of Job

1. A spiritually mature man (1:1, 8; 2:3)

2. Father of many children (1:2; 42:13)

3. Owner of many herds (1:3; 42:12)

4. A wealthy and influential man (1:3b)

5. A priest to his family (1:5)

6. A loving, wise husband (2:9)

7. A man of prominence in community afffairs (29:7–11)

8. A man of benevolence (29:12–17; 31:32)

9. A wise leader (29:21–24)

10. Grower of crops (31:38–40)

Job 2

2:1–3a The scene changes again to the heavenly court, where the angels came before the LORD and Satan was also present, having been again searching the earth for victims to assault. See notes on 1:6–8.

2:3 he holds fast to his integrity. God affirmed that Job had won round one. without cause. God uses the same expression the adversary used in Job 1 “for nothing (1:9)…without cause (2:3).” The message behind God’s turn of words is that the adversary is the guilty party in this case, not Job who had suffered all the disaster without any personal cause. He had done nothing to incur the pain and loss, though it was massive. The issue was purely a matter of conflict between God and Satan. This is a crucial statement, because when Job’s friends tried to explain why all the disasters had befallen him, they always put the blame on Job. Grasping this assessment from God—that Job had not been punished for something, but suffered for nothing related to him personally—is a crucial key to the story. Sometimes suffering is caused by divine purposes unknowable to us (see Introduction: Historical and Theological Themes).

2:4, 5 Skin for skin. Satan contended that what he had done to Job so far was just touching the skin, scratching the surface. Job endured the loss of all that he had, even the lives of his children, but would not endure the loss of his own well-being. If God allowed Satan to make the disaster a personal matter of his own physical body, the Adversary contended, Job’s faith would fail.

2:6 spare his life. The LORD sovereignly limited the Adversary, although death seemed preferable. Job believed that to be the case (cf. 7:15), as did his wife (2:9).

2:7 Satan…struck Job. This appears to be an exceptional case with no other exact parallel in Scripture. In the gospels, demons caused physical problems when they dwelled within people (cf. 13:11, 16), but that is not the case here. God’s permissive will operated for purposes Job can’t know; God was hidden from him along with the reasons for his suffering. painful boils. Although the nature of Job’s affliction cannot be diagnosed exactly, it produced extreme physical trauma (cf. 2:13; 3:24; 7:5, 14; 13:28; 16:8; 19:17; 30:17, 30; 33:21). One cannot fully understand Job’s conversations throughout the book without considering the extraordinary physical distress he endured in a day without medicine or pain relief. His boils would have been similar to those of the Egyptians (Ex. 9:8–11) and Hezekiah (2 Kin. 20:7).

2:8 potsherd…ashes. Suffering terribly, Job took himself to where the lepers go: the ash heap outside the city where he scraped at his sores with a piece of broken pottery, perhaps breaking them open to release the infection.

2:9 your integrity. Through all this, Job’s faith remained strong in the confusion, so that his wife could not accuse him of insincerity as Satan had. Her argument in effect was “let go of your piety and curse God; then He will end your life for blaspheming,” (i.e., death under these conditions would be preferable to living). She added temptation to affliction because she advised him to sin.

2:10 foolish. Not meaning silly or ridiculous, but acting as one who rejects God or God’s revealed will. The word is used of the unwise in the Psalms (14:1; 53:1) and in Proverbs (30:22). She is not seen nor heard of again in this book, except indirectly in 42:13–15. accept. Job lived out and explained the text of Deut. 29:29. His words and deeds demonstrated his confidence in God and vindicated God’s confidence in him.

2:11–13 Here is one of the most moving scenes in the whole story, as Job’s friends came to comfort and commiserate with him in his pain. They expressed all the traditional gestures of grief.

2:11 Temanite. Most likely Teman was a city of Edom (cf. Gen. 36:4, 11; Jer. 49:7, 20; Ezek. 25:13; Amos 1:12; Obad. 8, 9). Shuhite. The Shuhites were descendants of Abraham through Keturah (Gen. 25:2, 6). Naamathite. A resident of an unknown location probably in Edom or Arabia, although some have suggested Naamah on the Edomite border (cf. Josh. 15:41).

2:13 his grief was very great. The expression actually meant that his disease produced pain that was still increasing. The agony was so great, his friends were speechless for a week.

Job 2:13

The Script

1. Job Job 3; 6–7; 9–10; 12–14; 16–17; 19; 21; 23–24; 26–31; 40:3–5; 42:1–6

2. Eliphaz Job 4–5; 15; 22

3. Bildad Job 8; 18; 25

4. Zophar Job 11; 20

5. Elihu Job 32–37

6. God Job 38:1—40:2; 40:6–41:34

Job 3

3:1—42:6 This whole section is poetry—a dramatic poem of speeches attempting to understand Job’s suffering.

3:1—37:24 This section covers the cycles of speeches between Job and his well meaning friends, including Elihu (chaps. 32–37).

3:1—14:22 The first cycle of speeches given by Job and his 3 friends begins. Job was the first to break the week-long silence with a lament (3:1–26).

3:1–10 Job began his first speech by cursing the day of his birth, which should have been a day of great rejoicing, and welcomed the day he would finally die. In short, Job says “I wish I’d never been born.” See 3; 6, 7; 9, 10; 12–14; 16, 17; 19; 21; 23, 24; 26–31; 40:3–5; 42:1–6 for Job’s speeches.

3:1 cursed the day of his birth. Job was in deep pain and despair. What God was allowing hurt desperately, but while Job did not curse God (cf. 2:8), he did curse his birth (vv. 10, 11). He wished he had never been conceived (v. 3) or born because the joys of his life were not worth all the pain. He felt it would have been better to have never lived than to suffer like that; better to have never had wealth than to lose it; better to have never had children than to have them all killed. He never wanted his birthday remembered, and wished it had been obliterated from the calendar (vv. 4–7).

3:8 who curse…Leviathan. Those who pronounce the most powerful curses, even to arousing the destructive sea monster (see note on 41:1; cf. Pss. 74:14; 104:26; Is. 27:1).

3:11–26 Job left the matter of never having been born (vv. 1–10) and moved to a desire to have been stillborn (vv. 11–19), then to a desire for the “light” of life to be extinguished in death (vv. 20–23). There is no hint that Job wanted to take his own life, for there was nothing stopping him. Job still trusted God for His sovereign hand in the matter of death, but he did consider the many ways in which death would be a perceived improvement to the present situation, because of the pain.

3:23 hedged in. Satan spoke of a hedge of protection and blessing (1:10), whereas Job spoke of this hedge as a prison of living death.

3:24 sighing…groanings. These destroyed any appetite he might have had.

3:25, 26 the thing I greatly feared. Not a particular thing but a generic classification of suffering. The very worst fear that anyone could have was coming to pass in Job’s life, and he is experiencing severe anxiety, fearing more.

Job 4

4:1—5:27 Eliphaz. Eliphaz’s first speech. See chaps. 15 and 22 for Eliphaz’s other speeches. He spoke profoundly and gently, but knew nothing of the scene in heaven that had produced the suffering of Job.

4:2–6 Job’s friend finally spoke after 7 days of silence and began kindly by acknowledging that Job was recognized for being a wise man. Unfortunately, with the opening of their mouths for the first speech, all the wisdom of their silence departed.

4:7 who ever perished being innocent? Eliphaz, recognizing Job’s “reverence” and “integrity” (v. 6), was likely encouraging Job at the outset by saying he wouldn’t die because he was innocent of any deadly iniquity, but must be guilty of some serious sin because he was reaping such anger from God. This was a moral universe and moral order was at work, he thought. He had oversimplified God’s pattern of retribution. This simple axiom, “the righteous will prosper and the wicked will suffer,” does not always hold up in human experience. It is true that plowing and sowing iniquity reaps judgment, so Eliphaz was partially right (cf. Gal. 6:7–9; 1 Pet. 3:12), but not everything we reap in life is the result of something we have sown (see notes on 2 Cor. 12:7–10). Eliphaz was replacing theology with simplistic logic. To say that wherever there is suffering, it is the result of sowing sin is wrong (cf. Ex. 4:11; John 9:1–3).

4:10, 11 Wanting to demonstrate that wicked men experience calamities in spite of their strength and resources, Eliphaz illustrated his point by the destruction that comes on lions in spite of their prowess. Five Heb. words were used here for lion, emphasizing the various characters of wicked people, all of whom can be broken and perish.

4:12–16 a word was secretly brought to me. Eliphaz spoke of a mysterious messenger in a vision, eerie fantasy, or a dream. He claimed to have had divine revelation to bolster his viewpoint.

4:17 Here is the conclusion of Eliphaz’s revelation—that Job suffered because he was not holy enough, not righteous enough.

4:17–21 This is the content of the message which is, in effect, that God judges sin and sinners among men (described in v. 19 as “houses of clay”) as He did among angels (v. 18; cf. Rev. 12:3, 4).

Job 5

5:1 holy ones. Angelic beings (cf. 4:18) are in view. Job was told that not even the angels could help him. He must recognize his mortality and sin if he would be healed.

5:2–6 Job was told not to be a fool or simpleton, but to recognize that sin is judged, wrath kills, envy slays, foolishness is cursed (vv. 2–5), and this wasn’t merely a physical matter (v. 6), but came from man’s sin. Sin is inevitable in man; so is trouble (v. 7).

Job 5:2

Job’s Living Death

1. Painful boils from head to toe (2:7, 13; 30:17)

2. Severe itching/irritation (2:7, 8)

3. Great grief (2:13)

4. Lost appetite (3:24; 6:6, 7)

5. Agonizing discomfort (3:24)

6. Insomnia (7:4)

7. Worm and dust infested flesh (7:5)

8. Continual oozing of boils (7:5)

9. Hallucinations (7:14)

10. Decaying skin (13:28)

11. Shriveled up (16:8; 17:7; 19:20)

12. Severe halitosis (19:17)

13. Teeth fell out (19:20)

14. Relentless pain (30:17)

15. Skin turned black (30:30)

16. Raging fever (30:30)

17. Dramatic weight loss (33:21)

5:7 sparks. Lit. “the sons of Resheph,” an expression which describes all sorts of fire-like movement (cf. Deut. 32:24; Ps. 78:48; Song 8:6).

5:8 Job’s solution was to go to God and repent, his friend thought.

5:9–16 The whole of Eliphaz’s argument is based on the moral perfection of God, so he extolled God’s greatness and goodness.

5:13 Paul used this line from Eliphaz in 1 Cor. 3:19 to prove the foolishness of man’s wisdom before God.

5:17 happy is the man whom God corrects. Eliphaz put a positive spin on his advice by telling Job that enviable or desirable is the situation of the one God cares enough to chasten. “If only Job admitted his sin, he could be happy again” was the advice.

5:18–27 The language of this section promising blessing for penitence was strongly reminiscent of Lev. 26, which elaborated the blessing of a faithful covenant relationship with God. If Job confessed, he would have prosperity, security, a family, and a rich life.

5:23 covenant…peace. Even the created order will be in harmony with the man whose relationship with God is corrected through God’s disciplinary process.

Job 6

6:1—7:21 Job’s response to Eliphaz was recorded. On top of his physical misery and his tempting wife, he had to respond to ignorance and insensitivity from his friend, by expressing his frustration.

6:2, 3 The heaviness of his burden caused the rashness of his words.

6:4 the arrows of the Almighty…terrors of God. Here are figures of speech picturing the trials as coming from God, indicating that Job believed these were God’s judgments.

6:5–7 These are all illustrations of the fact that Job complained because he had reason. Even animals expect palatable food.

6:8, 9 my request. Job’s request was that God would finish whatever process He began. Death was desirable for no other reason than it would be relief from the inevitable course of events (see chap. 3).

6:9 cut me off. This is a metaphor from a weaver, who cuts off the excess thread on the loom (cf. Is. 38:12).

6:10 the words of the Holy One. Job had not been avoiding the revelation of God that he had received. The commands of the Holy One were precious to him and he had lived by them. This was confusing to him, as he couldn’t find any sinful source for his suffering. He would rejoice in his pain if he knew it would soon lead to death, but he couldn’t see any hope for death or deliverance in himself (vv. 11–13).

6:14 kindness…even though. Job rebuked his friends with sage words. Even if a man has forsaken God (which he hadn’t), should not his friends still show kindness to him? How can Eliphaz be so unkind as to continually indict him?

6:15–23 Job described his friends as being about as useful with their counsel as a dry river bed in summer. “You are no help,” he said (v. 21), “although all I asked for was a little sympathy, not some great gift or deliverance” (vv. 22, 23).

6:19 Tema…Sheba. Tema in the N, named for the son of Ishmael (Gen. 25:15; Is. 21:14), and Sheba in the S (Jer. 6:20) were part of the Arabian desert, where water was precious.

6:24–30 Teach me…Cause me to understand wherein I have erred. Job was not admitting to having sinned. Rather he said to his accusers, “If I’ve sinned, show me where.” The sufferer indicted his friends for their insensitivity, and while not claiming sinlessness, he was convinced there was no sin in his life that led directly to such suffering.

Job 7

7:1–21 After having directed his words at his friends in chap. 6, Job then directed them at God. Throughout this section he used words and arguments that sounded much like Solomon in Ecclesiastes, i.e., “labor, vanity, trouble, and breath.”

7:1–10 a time of hard service. He felt like a slave under tyranny of his master, longing for relief and reward (vv. 1, 2); he was sleepless (vv. 3, 4); he was loathsome because of worms and scabs, dried filth and new running sores (v. 5); he was like a weaver’s shuttle, tossed back and forth (v. 6); he was like a breath or cloud that comes and goes on its way to death (vv. 7–10). In this discourse, Job attempted to reconcile in his own mind what God was doing.

7:11 Therefore. On the basis of all he had said in vv. 1–10, he felt he had a right to express his complaint.

7:12 sea, or a sea serpent. The sea and the whale are two threatening forces that must be watched or curbed due to their destructive force. Job was not like that.

7:13, 14 Even when he slept, he had terrifying dreams so that he longed for death (vv. 15, 16).

Job’s intense physical suffering is mentioned throughout the book.

7:17, 18 Why is he so important, Job wonders, that God would spend all this attention on him? Why did God cause all this misery to one so insignificant as he?

7:19 till I swallow my saliva. This strange statement was an Arabic proverb, indicating a brief moment. Job was asking for a moment “to catch his breath,” or in the case of the proverb, “swallow his saliva.”

7:21 not pardon my transgression. Job conceded the argument of Eliphaz that he must have sinned, not because he was convinced, but because he seemed to find no other explanation (cf. 6:24).

Job 8

8:1–22 The second friendly accuser, Bildad, now offered his wisdom to Job. Bildad, also absolutely certain that Job had sinned and should repent, was ruthless in the charges he raised against God’s servant. See Job 18; 25 for Bildad’s other speeches.

8:2–7 Bildad accused Job of defending his innocence with a lot of hot air and reasoned that Job’s circumstances were God’s judgment on his sins and those of his family. Again, this is logical, based on the principle that God punishes sin, but it failed to account for the mystery of the heavenly debate between God and Satan (see chaps. 1, 2). He was sure something was wrong in Job’s relationship with God, thus his call for repentance, with the confidence that when Job repented he would be blessed (vv. 6, 7).

8:3 Almighty pervert justice. Bildad took Job’s claims for innocence and applied them to his simplistic notion of retribution. He concluded that Job was accusing God of injustice when God must be meting out justice to Job. Job tried to avoid outright accusations of this sort, but the evidence led Bildad to this conclusion because he had no knowledge of the heavenly facts.

8:7 In fact, this was Job’s outcome (cf. 42:10–17), not because Job repented of some specific sin, but because he humbled himself before the sovereign, inscrutable will of God.

8:8–10 Here Bildad appealed to past authorities, godly ancestors who taught the same principle—that where there is suffering, there must be sin. So he had history as a witness to his misjudgment.

8:11–19 He further supported his simple logic of cause and effect by illustrations from nature. Again he accused Job of sin, but surely he had forgotten God as well (v. 13).

8:20 God will not cast away the blameless. This comment contains a veiled offer of hope. Job could laugh again but he must take steps to become blameless. But Bildad, like Job, was unaware of the dialogue between the Sovereign Judge and the Accuser in the opening chapters of the book and unaware that God had already pronounced Job “blameless” twice to heavenly beings (1:8; 2:3), as had the writer (1:1). Cf. Pss. 1:6; 126:2; 132:18.

Job 9

9:1—10:22 Job, in a mood of deep despair, responded to Bildad’s accusations with arguments surrounding God’s nature, also raised by Bildad, and started to rationalize something about which he would later admit he knew dangerously little. Job concluded that God is holy, wise, and strong (vv. 4–10); but he wondered if He is fair (v. 22) and why He wouldn’t make Himself known to him. Before the mighty God, Job felt only despair. If God is not fair, all is hopeless, he thought.

9:3 contend with Him. Job referred to disputing one’s innocence or guilt before God as a useless endeavor. Psalm 130:3 illustrates the point, “If You…should mark iniquities (keep records of sin),…who could stand (innocently in judgment)?”

9:6 pillars tremble. In the figurative language of the day, this phrase described the supporting power that secured the position of the earth in the universe.

9:9 Bear, Orion…Pleiades. Three stellar constellations (cf. Job 38:31, 32). the chambers of the south. These were other constellations in the southern hemisphere, unseen by those who could see and name the 3 in the northern skies.

9:13 the proud. Lit. “Rahab.” This is symbolic of the ancient mythological sea monster (cf. 3:8; 7:12). God smiting the proud was a poetic way of saying that if the mythical monster of the sea (a metaphor for powerful, evil, chaotic forces) could not stand before God’s anger, how could Job hope to? In a battle in God’s court, he would lose. God is too strong (vv. 14–19).

9:15, 20 though I were righteous. He means here, not sinless, but having spiritual integrity, i.e., a pure heart to love, serve, and obey God. He was affirming again that his suffering was not due to sins he was not willing to confess. Even at that, God found something to condemn him for, he felt, making it hopeless, then, to contend with God.

9:24 covers the faces of its judges. Job here indicted God for the inequities of His world. He accused God of treating all the same way, unfairly (vv. 21–23), and of even covering the eyes of earthly judges so that they would not see injustice. These are the charges that bring about God’s rebuke of Job (chaps. 38–41) and for which he eventually repented (42:1–6).

9:25, 26 Couriers running with messages, ships cutting swiftly, and eagles swooping rapidly convey the blur of painful, meaningless days of despair that move by.

9:27, 28 Job said if he promised to change to a happy mood, he would break that promise and God would add that to His list of accusations.

9:29, 30 “God seems to have found me guilty,” Job concluded, “so why struggle? Even if I make every effort to clean every aspect of my life,You will still punish me.” This was deep despair and hopelessness.

9:32 that we should go to court together. Job acknowledged that, as a mere man, he had no right to call on God to declare his innocence or to contend with God over his innocence. Job was not arguing that he was sinless, but he didn’t believe he had sinned to the extent that he deserved his severe suffering. Job held on to the same simplistic system of retribution as that of his accusers, which said that suffering was always caused by sin. And he knew he was not sinless, but he couldn’t identify any unconfessed or unrepented sins. “Where is mercy?” he wondered.

9:33–35 any mediator between us. A court official who sees both sides clearly, as well as the source of disagreement, so as to bring resolution was not found. Where was an advocate, an arbitrator, an umpire, or a referee? Was there no one to remove God’s rod and call for justice?

Job 10

10:2 condemn me. Not the condemnation of Job’s soul, but Job’s physical suffering as a punishment. He held nothing back in his misery (v. 1), but asked God to show him why all this had happened.

10:3 the work of Your hands. This is a biblical expression identifying what someone produces, in this case man, as created by God (cf. 14:15; Ps. 102:25; Heb. 1:10).

10:4–7 see as man sees. Because he believed he was innocent, Job facetiously, somewhat sarcastically, asked if God was as limited in His ability to discern Job’s spiritual condition as were Job’s friends. He concluded by affirming that God did know he was innocent and that there was no higher court of appeal (v. 7).

10:8–12 Again he returned to the question “Why was I born?” The answer that God had created him is given in magnificent language, indicating that life begins at conception.

10:13–16 Job wondered if God had planned in His divine purpose not to be merciful to him.

10:17 renew Your witnesses. Job said God seemed to be sending people to accuse him. With each witness came another wave of condemnation and increased suffering.

10:18 brought me out of the womb. Job returned to the question of why God allowed him to be born. This time he was not just lamenting the day of his birth, but he was asking God for the reason He allowed it to occur.

10:20–22 “Since I was destined to these ills from my birth, at least give me a little breathing room during the brief days left to me, before I die,” he said. Death was gloomily described as “darkness.”

Job 11

11:1–20 Zophar the Naamathite now stepped in to interrogate Job. He was quite close to his friends and chose to pound Job with the same law of retaliation. Job must repent, he said, not understanding the reality. He was indignant at Job’s protests of innocence. See Job 20 for Zophar’s other speech.

11:2, 3 a man full of talk be vindicated. The allegations against Job moved to a new level. Not only was Job guilty and unrepentant, he was also an empty talker. In fact, Job’s long-winded defense of his innocence and God’s apparent injustice was sin worthy of rebuke, in Zophar’s mind.

11:4 clean in your eyes. Job never claimed sinlessness; in fact, he acknowledged that he had sinned (Job 7:21; 13:26). But he still maintained his innocence of any great transgression or attitude of unrepentance, affirming his sincerity and integrity as a man of faith and obedience to God. This claim infuriated Zophar, and he wished God Himself would confirm the accusations of Job’s friends (v. 5).

11:6 secrets of wisdom. Job would have been much wiser if he had only known the unknowable secrets of God; in this case the scene in heaven between God and Satan would have clarified everything. But Job couldn’t know the secret wisdom of God (vv. 7–9). Zophar should have applied his point to himself. If God’s wisdom was so deep, high, long, and broad, how was it that he could understand it and have all the answers? Like his friends, Zophar thought he understood God and reverted to the same law of retaliation, the sowing and reaping principle, to again indict Job. He implied that Job was wicked (vv. 10, 11) and thought he was wise, though actually he was out of control as if he were a “wild donkey man”! (v. 12).

11:13, 14 Zophar set out 4 steps of Job’s repentance: 1) devote your heart to God; 2) stretch your hands to Him in prayer for forgiveness; 3) put your sin far away; and 4) don’t allow any sin in your tent. If Job did these things, he would be blessed (vv. 15–19). If Job didn’t repent, he would die (v. 20). Zophar was right that the life of faith in God is based on penitence and obedience. He was right that God blesses His people with hope, security, and peace. But, like his friends, he was wrong in not understanding that God allows unpredictable and seemingly unfair suffering for reasons not known to us. He was wrong in presuming that the answer for Job was repentance.

11:13–20 Zophar started out this section speaking directly to Job, “If you would…” and concluded speaking proverbially, “But the eyes of the wicked….” In so doing Zophar avoided directly calling Job wicked, but succeeded with even greater force by being indirect. In the end, he told Job that his sin would bring about his death.

Job 12

12:1—14:22 Job responded in his defense with strong words, completing the first cycle of speeches.

12:2–4 you are the people, and wisdom will die with you. Job responded with cutting sarcasm directed at his know-it-all friends (v. 2) and then reminded them that he understood the principles of which they had spoken (v. 3), but they were irrelevant to his situation. On top of that, he despaired at the pain of becoming a derision to his friends, though he was innocent (v. 4).

12:4 The just and blameless. If this sounds like presumption, one only needs to recall that this was God’s pronouncement on Job (1:8; 2:3).

12:5 A lamp. As a torch is to a wanderer, so Job was to his friends. When all was at ease with them, they didn’t need him, and even mocked him.

12:6 God provides. Job refuted the simplistic idea that the righteous always prosper and the wicked always suffer, by reminding them that God allows thieves and sinners to be prosperous and secure. So, why not believe He may also allow the righteous to suffer?

12:7–10 All these elements (animals, birds, plants, and fish) of creation are called as illustrations that the violent prosper and live securely (v. 6). God made it so that the more vicious survive.

12:12 Wisdom is with aged men. The questioning force of the preceding verse may carry over to make this a question also. “Shouldn’t aged men be wise?” If this is true, then v. 12 is stinging sarcasm against Job’s aged friends who gave unwise advice (cf. 15:10), and heard and spoke only what suited them (v. 11).

12:13—13:3 This section gives vivid definition to the wisdom, power, and sovereignty of God (v. 13). Job, despite his questions about his suffering, affirms that God’s power is visible in nature, human society, religious matters, and national and international affairs. Job, however, expressed this in terms of fatalistic despair. Job knew all this and it didn’t help (13:1, 2); so he didn’t want to argue with them anymore—he wanted to take his case before God (v. 3).

Job 13

13:4–19 Job addressed his ineffective counselors.

13:4, 5 Job couldn’t hold back from a blistering denunciation of his useless counselors, telling them that their silence would be true wisdom (cf. v. 13).

13:7 wickedly for God,…deceitfully for Him. He accused them of using lies and fallacies to vindicate God, when they asserted that Job was a sinner because he was a sufferer.

13:8 Will you contend for God? “Are you wise enough to argue in God’s defense?” he asked. To think that is very brash and really mocks God by misrepresenting Him (v. 9) and should lead to fear of chastening (vv. 10, 11).

13:12 ashes…clay. Ineffective and worthless.

13:14 A proverb meaning “Why should I anxiously desire to save my life?” Like an animal who holds its prey in its mouth to preserve it or a man who holds in his hand what he wants to secure, Job could try to preserve his life, but that was not his motive.

13:15 Though He slay me, yet will I trust Him. Job assured his accusers that his convictions were not self-serving, because he was ready to die trusting God. But still he would defend his innocence before God, and was confident that he was truly saved and not a hypocrite (v. 16).

13:17–19 declaration…case…vindicated…contend. The language of a courtroom came out strongly. He could not just be silent and die (v. 19). He finished strongly before turning to God in prayer (13:20—14:22).

13:20—14:22 Job turned to reason with God (v. 3) and pleaded his case.

13:20–22 Job asked God to end his pain and stop frightening him with such terrors (cf. v. 24), then speak to him. He was concerned with his misery, but even more with his relation to the God he loved and worshiped.

13:23 How many are my iniquities and sins? Job wanted to know how many so that he could determine if his measure of suffering matched the severity of his sin, and he could then repent for sins he was unaware of.

13:26 write bitter things against me. This a judicial phrase referencing the writing down of a sentence against a criminal, used figuratively for the extreme suffering as if it were a divine sentence as just punishment for extreme sin. Job felt God may be punishing him for sins committed years earlier in his youth.

13:27 watch closely all my paths. In another context these words would speak of protection, but here, Job questioned whether or not God had not held him on too tight a leash. The comment amounts to saying, that God is being overly-rigorous toward Job’s sin, as compared to others.

13:28 This general comment on the plight of man should not be separated from 14:1ff., which it introduces.

Job 14

14:1–12 Job embraced the fact of God’s control over the issues of this life, but challenged their meaning. Life is short (vv. 1, 2), all are sinners (v. 4), and days are limited (v. 5), then comes death (vv. 7–12). In light of this, Job asked God for a little grace instead of such intense judgment (v. 3), and a little rest from all the pain (v. 6), and suggested that a tree has more hope than he did (v. 7).

14:13–17 Job asked to die and remain in the grave until God’s anger was over, then be raised to life again when God called him back (vv. 13–15). If he were dead, God wouldn’t be watching every step, counting every sin (v. 16); it would all be hidden (v. 17). Here was the hope of resurrection for those who trusted God. Job had hope that if he died, he would live again (v. 14).

14:18–22 Job returned to his complaint before God, and reverted to a hopeless mood, speaking about death as inevitable (vv. 18–20), and causing separation (v. 21). He was painfully sad to think of it (v. 22).

Job 15

15:1—21:34 The second cycle of speeches given by Job and his 3 friends. Job’s resistance to their viewpoint and his appeals energized them to greater intensity in their confrontation.

15:1–35 Eliphaz returns for his second session (See Job 4, 5).

15:1–6 He began by accusing Job of sinning by attacking God with his complaints. He felt Job was guilty of empty words and had not exhibited godly fear and righteous prayer (v. 4), but rather was sinning in his prayer (vv. 5, 6).

15:7–13 Eliphaz condemned Job for rejecting the conventional wisdom, as if he had more insight than other men (vv. 7–9) and could reject the wisdom of the aged (v. 10) and the kindness of God (v. 11).

15:14–16 A strong statement with regard to the sinfulness of man (cf. Rom. 3:23), that attacked Job’s claim to righteousness. Verse 15 refers to holy angels who fell and brought impurity into the heavens (cf. Rev. 12:1–4). The truth is accurate, that all men are sinners—but irrelevant in Job’s case, because his suffering was not due to any sin.

15:17–35 Eliphaz once again returned to the same perspective and indicted Job for sin because Job was suffering. To support his relentless point, he launched into a lengthy monologue about the wicked and their outcomes in life, including many parallels to the sufferings of Job. He had pain, and didn’t know when his life would end (v. 20). He suffered from fear, every sound alarmed him, and he thought his destroyer was near (vv. 21, 22). He worried about having food (v. 23). His suffering made him question God (vv. 24–26). Once well-nourished, housed, and rich (vv. 27–29), he would lose it all (vv. 30–33). Eliphaz concluded by calling Job a hypocrite (vv. 34, 35), saying that this was the reason things were going so badly.

Job 16

16:1—17:16 Job responded with his second rebuttal.

16:2–5 Miserable comforters are you all! Job’s friends had come to comfort him. In spite of 7 blissful days of silence at the outset, their mission had failed miserably, and their comfort had turned into more torment for Job. What started out as Eliphaz’s sincere efforts to help Job understand his dilemma had turned into rancor and sarcasm. In the end, their haranguing had heightened the frustrations of all parties involved. If the matter were reversed and Job was comforter to his friends, he would never treat them as they have treated him. He would have strengthened and comforted them.

16:6–9, 12–14 These poignant thoughts from Job lamented his suffering as severe judgment from God, who had worn him out, withered his strength, and chewed him up by severe scrutiny (“sharpens His gaze”). Job refers to God as “my Adversary,” who had shattered, shaken, shot at, and sliced him (vv. 12–14).

16:15–20 He had no one to turn to in his sorrow, except God (v. 19), who was silent and had not vindicated him.

16:21 plead for a man with God. The pleading would be for a verdict of innocent on behalf of a friend or neighbor in a court setting before the judge/king. God anticipated the need of an advocate, and He has provided One in the person of the Lord Jesus Christ (cf. 1 Tim. 2:5; 1 John 2:1, 2).

Job 17

17:2 mockers. The would-be counselors had become actual enemies and the provocation for Job’s tears (cf. 16:20).

17:3 pledge. He called on God to promise (by a symbolic handshake) that his case would be heard in the heavenly court.

17:4 not exalt them. The blindness of Job’s friends toward his innocence came from God, so Job asked that God would not let them succeed in their efforts against him.

17:5 speaks flattery. This Heb. term came to mean “a prey,” so that Job was referring to someone who delivers up a friend as prey to some enemy.

17:6 a byword. This refers to shame, reproach, and a reputation that is extremely bad (cf. Deut. 28:37; Ps. 69:11). spit. The most disdainful act a person could commit to heap scorn and shame on someone as a wicked and unworthy person. Job’s friends were aiding him in getting such a reputation (vv. 7, 8).

17:9 Yet the righteous will hold to his way. Job, and other righteous people who find themselves in a similar situation, must remain righteous. If they do, Job knew, the suffering would produce strength (cf. 2 Cor. 12:7–10).

17:10 Job was not unteachable. He invited his friends to speak again if they had something wise to say, for a change, but not to talk about his restoration because he was done (vv. 11–16).

17:15 Where then is my hope? Job’s hope was in God alone.

17:16 gates of Sheol. A reference to death, also used by our Lord in Matt. 16:18.

Job 18

18:1–21 Bildad, like his predecessor, ruthlessly attacked Job in his second speech (cf. chap. 8) by telling Job to stop complaining and to become sensible (v. 2). Next he turned to scorn (vv. 3, 4). Then he turned to another long tale of the bad outcomes the wicked experience (vv. 5–21).

18:13 The firstborn of death. A poetical expression meaning the most deadly disease death ever produced.

18:14 the king of terrors. Death, with all its terrors to the ungodly, personified.

18:21 who does not know God. This describes “know” in a redemptive sense and is here applied to an unbeliever.

Job 19

19:1–29 Job’s response to Bildad’s second speech was desperate.

19:1–5 He began with the anguished cry that his friends have become recalcitrant and relentless for mentors (vv. 2, 3), and they have had no effect on his dealing with the sin they imagine is present (v. 4).

19:5–7 Job confessed that if God sent him friends like Bildad, who needs enemies? He feared there was no justice.

19:8–21 Job rehearsed his suffering. God had closed him in, stripped him, broken him, and turned against him (vv. 8–12). His family and friends had failed him (vv. 15–19), so that he was to be pitied because God had caused this to occur (vv. 21, 22).

19:12 build up their road against me. In the ancient world conquering armies often had their own road crews level out the rough places so that their military forces could attack.

19:20 skin of my teeth. This was the origin of a common slang phrase, referring to skin that is thin and fragile. The idea is that he had escaped death by a very slim margin. The loss of all his family, as well as the abuse of his friends was added to the terror of God-forsakeness which had gripped him.

19:23–29 At the point of Job’s greatest despair, his faith appeared at its highest as he confidently affirmed that God was his Redeemer. He wanted that confidence in the record for all to know (vv. 23, 24). Job wished that the activities of his life were put into words and “inscribed in granite,” so all would know that he had not sinned to the magnitude of his suffering. God granted his prayer. God was his Redeemer (cf. Ex. 6:6, Pss. 19:14; 72:14; Is. 43:14; 47:4; 49:26; Jer. 50:34), who would vindicate him in that last day of judgment on the earth when justice was finally done (cf. Jer. 12:1–3; John 5:25, 29; Rev. 20:11–15).

19:26, 27 Job had no hope left for this life, but was confident that “after” he was dead, his Redeemer would vindicate him in the glory of a physical (“in my flesh”) resurrection in which he would enjoy perfect fellowship with the Redeemer. That Jesus Christ is that Redeemer is the clear message of the gospel. See Luke 2:38; Rom. 3:24; Gal. 3:13; Eph. 1:7; Heb. 9:12.

19:28, 29 Job warned his friends that their misjudgment of him and violence against him could bring punishment on them.

Job 20

20:1–29 Zophar spoiled it all again for Job with his second and last speech (cf. 11:1–20), in which he admonished Job again to consider the fate of the wicked.

20:5, 6 wicked…hypocrite…haughtiness. The application of Zophar’s words about this wicked, hypocritical, proud person were aimed at Job. He would, like others so wicked, suffer the consequences of his sins (vv. 7–29).

20:11 The wicked die young.

20:12–22 Evil in a life takes away all the enjoyment, implying that Job had no joy because of sin, such as that in v. 19.

20:23–29 Zophar concluded that more than just losing the enjoyment of life by sin, the wicked fall under the fury of God determined for such wickedness.

Job 21

21:1–34 Job’s reply to Zophar’s last speech, ending the second cycle of speeches, refuted the simplistic set of laws by which the mockers lived. He showed that the wicked prosper, and since it is clear that they do (they had argued that the wicked only suffer), then by inference, perhaps the righteous suffer. This presented serious problems for their supposed open and shut case against Job.

21:1–16 Job called for his friends to be quiet and to listen to some amazing and terrifying truth (vv. 1–6), namely that the wicked do prosper (vv. 7–13) though they deny God (vv. 14, 15), and they prosper not by their doing, but God’s (v. 16).

21:17–22 Playing off Bildad’s sentiment (see 18:5, 6, 18, 19), this whole section repeats the assertions of Job’s friends regarding the judgment of sinners. To refute that perspective, Job suggested that his friends were guilty of telling God how He must deal with people (v. 22).

21:23–26 Some of the wicked live and die in prosperity, some don’t, canceling the absolutist nature of his counselors’ argument.

21:27, 28 Again Job referred to the statements of his friends, Zophar in this case (see 20:7), who were trying to prove their “sin equals suffering” idea.

21:29–33 Job knew they would not listen to him, so he suggested they ask travelers, any of whom would tell them that wicked people prosper sometimes in this life, but there will be a day of doom for them when they die.

21:34 The boastful words of the counselors were contradicted by facts.

Job 22

22:1—31:40 The third cycle of speeches is given by Job and his friends, with Zophar abstaining.

22:1–30 Eliphaz’s last speech got nasty with Job, as his frustration rose.

22:2–4, 12–14 This counselor repeated the emphasis on the almighty nature of God, saying that God was so lofty and transcendent that He had no direct concern at all with Job. God didn’t care personally about his complaints and claims to righteousness. God was not involved in the trivia of his life.

22:5–11 This miserable comforter accused Job of wickedness that was great, naming various sins against humanity as the reasons for Job’s trouble (vv. 10, 11).

22:15–19 Again, the fate of the wicked was expressed in the simplistic idea that all suffering comes from sin. Contrary to what Job had argued, the wicked characteristically die prematurely, and Job’s claim that God prospered them (v. 18a) was counsel that Eliphaz rejected (vv. 18b–20).

22:21–30 Eliphaz painted a picture of the life of blessing in store for Job if only he would return to God and repent of his sin (v. 23), emphasizing again that he did not believe Job was innocent (v. 30). “Stop all the speeches and complaints, repent, and everything will be fine,” he thought.

22:24 Ophir. A land with high quality gold, whose location is uncertain (cf. 28:16; Gen. 10:29).

Job 23

23:1—24:25 Job’s reply to Eliphaz’s third speech was not a rebuttal, but expressed Job’s longing for fellowship with God, so he could experience God’s love and goodness and hear from Him the meaning of all his suffering.

23:3 His seat. A place of judgment.

23:4 my case. Job’s claim to innocence.

23:6, 7 contend. Engage in court debate over evidence, witnesses, etc. Job knew God was not going to enter a contest with him to determine, as in a court case, who was right. But he wanted God to at least listen to him, so confident was he that he could make his case, and be delivered by his Just Judge (cf. 1:8; 2:3).

23:8–12 Even though Job couldn’t sense God’s presence, he believed He was present and affirmed his commitment to God’s purpose in this test (v. 10) and his continued obedience to God’s Word, which were the most important issues in his life (vv. 11, 12).

23:14 He performs what is appointed for me. Job’s resignation to God’s sovereignty faltered at times in practice, but he returned to it repeatedly. It is the great lesson of the book: Trust sovereign God when you can’t understand why things go badly in life.

Job 24

24:1–25 Job had made the point that the unrighteous prosper in spite of their sin (chap. 21). Extending that theme, he listed the kinds of severe sins which go on in the world and God doesn’t seem to do anything to stop them (vv. 2–17), so that the wicked, in general, prosper and live long lives, seemingly unabated. These sins—oppressing the orphans, widows, and poor as well as committing murder, thievery, and adultery—are the very ones forbidden in other parts of the OT.

24:1 times are not hidden. Job believed that God knew the appointed times for all activities under the sun (Eccl. 3:1–8), but he bemoaned the fact that God did not inform man about them.

24:2 remove landmarks. This ancient practice is addressed in Deut. 19:14; Prov. 22:28; 23:10, “Do not move the ancient landmark.” Corrupt landowners often did this to increase their holdings, particularly where the land was owned by bereaved widows. Taking advantage of widows will be treated by the ultimate court in heaven.

24:7 spend the night. It was common practice to take an outer garment as a pledge for money owed. But OT law forbade keeping the garment at night since its owner could get cold and sick (cf. 24:10).

24:12 Yet God does not charge them with wrong. This is a stinging accusation from Job. Human courts prosecuted offenders for most of these social crimes. Job, in essence, was saying “If human courts punish the wicked, then why doesn’t God?”

24:18–21 Again Job referred to the opinions of his counselors, saying that, if their view were correct, all the wicked should be experiencing punishment. But it is obvious they were not.

24:22–25 Job’s view was that their punishment would come eventually (“exalted for a little while”). Retribution needed the timing of God’s wisdom, when He determined wrongs would be made right. Job was totally confident that his point could not be refuted.

Job 25

25:1–6 Bildad made his third speech (the last speech for the three friends), and restated the same theory—that God was majestic and exalted (vv. 2, 3) and man was sinful, especially Job (vv. 4–6).

Job 26

26:1—31:40 Job made his last speech in rebuttal to Eliphaz, Bildad, and Zophar.

26:1–4 Job responded to Bildad’s lack of concern for him, showing that all his friend’s theological and rational words missed the point of Job’s need altogether and had been no help.

26:5–14 As before, in chaps. 9 and 12, Job showed that he was not inferior to his friends in describing God’s greatness. He understood that as well as they did. He described it as manifested in the realm of the dead called Sheol and Destruction (vv. 5, 6), the earth and sky (v. 7), the waters above (vv. 8–10) and below (v. 12), and the stars (v. 13).

26:7 hangs the earth on nothing. A statement that is accurate, given in ancient time, before scientific verification. This indicates the divine authorship of Scripture.

26:10 a circular horizon. This describes the earth as a circular globe, another scientifically accurate statement at a time when many thought the world was flat.

26:11 pillars of heaven. A figure of speech for the mountains that seem to hold up the sky (cf. Ps. 104:32).

26:12 breaks up the storm. Lit. “Rahab,” cf. 7:12; 9:13; 26:13. This term seems to be widely used to describe various things that wreak havoc.

26:13 His Spirit. Cf. 33:4. The Holy Spirit worked mightily in creation (cf. Gen. 1:2). the fleeing serpent. This is figurative language for the idea that God brought all constellations into subjection under His authority (cf. 26:12). “Serpent” could be translated “crooked” and refer to any wayward stars or planets being brought under control by His mighty power.

26:14 Indeed these are the mere edges of His ways. Poetic language reminding his counselors that all that could be said and understood by man was only a glimpse of God’s powerful hand.

Job 27

27:1–12 Job turned from speaking about God (26:5–14) to defending his righteousness.

27:2 who has taken away my justice. God did not speak to declare Job innocent. Cf. the treatment of Christ in Is. 53:8 and Acts 8:33.

27:3–6 Job affirmed his true and steadfast devotion to righteous living, no matter what happened. He refused to live with a guilty conscience (v. 6b). This was no brash claim, because God had recognized Job’s virtue (1:8; 2:3).

27:7 He could have been calling for God to judge his accusers as He judges the wicked.

27:8–10 Job reminded the friends that he would never be hypocritical because he understood the consequences.

27:11 I will teach you about the hand of God. Job had pinpointed the issue between him and his friends. They disagreed on the outworking of God’s retribution. They agreed that God was powerful, wise, and sovereign. But because Job knew there was no cherished sin in his life that would bring upon him such intense suffering, Job was forced to conclude that the simplistic notion that all suffering comes from sin and all righteousness is rewarded, was wrong. At the outset, Job himself probably believed as the comforters still did, but he had seen that his friends’ limitation of God’s action was drastically in need of revision; in fact, it was nonsense. Job’s comments here introduced his exposition on wisdom which follows in Job 28.

27:13–23 Job wanted it made clear he was not denying that the wicked are punished with severe distress, so he agreed that they suffer greatly and affirmed so in this section.

27:18 house like a moth, like a booth. These are temporary dwellings which illustrate that the wicked will not live long.

27:23 clap their hands. A gesture of mocking.

Job 28

28:1–28 Though Job had agreed that the wicked suffer (27:13–23), that explained nothing in his case, since he was righteous. So Job called on his friends to consider that maybe God’s wisdom was beyond their comprehension. That is the theme of this chapter. The wisdom of God is not gained by natural or theoretical knowledge. What God does not reveal, we can’t know.

28:1–11 References to mining silver, gold, iron, flint, and sapphires, as well as smelting copper. Tremendous effort is made by men who seek these precious things. Cf. Prov. 2:1–9.

28:12, 20 These verses sum up the message of the chapter with the point that no amount of effort, even as vigorous and demanding as mining, will yield God’s wisdom. It can’t be valued or found in the world (vv. 13, 14). It can’t be bought for any price (vv. 15–19). The living can’t find it (v. 21), and neither can the dead (v. 22; cf. 26:6).

28:16 Ophir. See note on 22:24.

28:23 God understands its way, and He knows its place. These are perhaps the most important thoughts in the chapter for the debates. Job and his friends have probed God’s wisdom for 3 court rounds and basically have arrived nowhere near the truth. Finally, Job made the point clearly that the divine wisdom necessary to explain his suffering was inaccessible to man. Only God knew all about it, because He knows everything (v. 24). True wisdom belongs to the One who is the Almighty Creator (vv. 25, 26). One can only know it if He declares it to him (cf. Deut. 29:29).

28:28 Behold, the fear of the Lord, that is wisdom. Job had made the connection that the others would not. While the specific features of God’s wisdom may not be revealed to us, the alpha and omega of wisdom is to revere God and avoid sin(cf. Ps. 111:10; Prov. 1:7; 9:10; Eccl. 12:13, 14), leaving the unanswered questions to Him in trusting submission. All we can do is trust and obey (cf. Eccl. 12:13) and that is enough wisdom (this is the wisdom of Prov. 1:7—2:9). One may never know the reasons for life’s sufferings.

Job 29

29:1–25 Job did not change his mind about his sin, but continued to deny that he had earned this pain with his iniquity. The realities of his own words in chap. 28 had not yet fully taken over his mind, so he swung back to despair and rehearsed his life before the events of Job 1, 2, when he was so fulfilled because God was with him (v. 5). God still was with him, but it seemed as if He were gone.

29:5 When the Almighty was yet with me. Job felt abandoned by God. But God would demonstrate to Job, by addressing his criticisms, that God was with him all throughout this ordeal.

29:6 cream…oil. He had the richest milk and best olive oil in abundance.

29:7 gate…my seat. This was a place in society reserved for city leaders. Job had been one because he was a very wealthy and powerful man.

29:12, 13 poor…fatherless…perishing man…widow’s. All over the ancient Near Eastern world, a man’s virtue was measured by his treatment of the weakest and most vulnerable members of society. If he protected and provided for this group, he was respected as being a noble man. These things, which Job had done, his accusers said he must not have done or he wouldn’t be suffering (see 22:1–11).

29:15, 16 blind…lame…poor. Contrary to the accusations of the 3 friends, Job went beyond the standards of the day to care for the widow, the orphan, the poor, the disabled, and the abused.

29:16 searched out the case. Much oppression occurred in unjust courts, and there Job protected the weak.

29:18–20 Job had vigorous health like a widely rooted tree enjoying fresh dew, and he had expected to live a long life with his family (“nest”).

29:21–25 Job reminded his friends that there had been a day when no one rejected his insights. He was the one sought for counsel.

29:24 mocked. This is likely a reference to saying something facetiously or jokingly. Job’s word was so respected that they didn’t believe his humor was humor, but took it seriously.

29:25 as a king. Job was not a king but some sort of high local official such as a mayor. Mayors, called “hazannu” in Job’s day, performed all of the activities Job claimed in the previous section.

Job 30

30:1–31 Job moved from the recollection of good days in the past (chap. 29) to lament his present losses.

30:2–8 Job described these mockers as dissipated vagabonds who, because of their uselessness and wickedness, were not welcome in society, so were driven out of the land. These base men had made Job the object of their sordid entertainment (vv. 9–15).

30:9 I am their taunting song. Job was the object of their jeering, whereas in former days he would not hire their fathers to tend his animals like sheepdogs (30:1).

30:16–19 Job’s life ebbed away, suffering gripped him, his bones ached, gnawing pain never relented, his skin (“garment”) was changed (v. 30), and he was reduced to mud, dirt, and ashes.

30:20 This caused the most suffering of all—what seemed to be the cruel silence of God (v. 21).

30:23 the house appointed. The grave.

30:24–26 This seems to be saying that God must have some sympathy, if Job has (v. 25), so as not to destroy altogether what is already ruined. Job thought that and reached out for help in his misery and received only evil (v. 26).

30:30 My skin…My bones. Job was describing the effect of his disease (see 2:7).

Job 31

31:1–40 As Job became more forceful in his pursuit of being cleared of false accusations, he intensified the claim that he was innocent, comparatively speaking, and demanded justice. In situations where an individual was innocent, he would attest to it by taking an oath before the king or a deity. This procedure found among Job’s neighboring nations was often protocol for court procedures. The repeated “If…then” statements amount to the terms of the oath: “If” tells what Job might have done wrong; “then” describes a curse which could result. He accepted the curses (the “then” statements through the chapter) if he deserved them. This represented Job’s last attempt to defend himself before both God and man. In terms of purity (v. 1), sin in general (v. 2, 3), truth (v. 5), covetousness (v. 7), marital faithfulness (v. 9), equity (v. 13), compassion (vv. 16–21), materialism (vv. 24, 25), false religion (vv. 26, 27), love for enemies and strangers (vv. 29–32), secret sin (vv. 33, 34), and business relations (vv. 38–40) Job had no pattern of sin. He asked God to answer him (v. 35), and to explain why he suffered.

31:1 made a covenant with my eyes. He spoke here of purity toward women (cf. Prov. 6:25; Matt. 5:28).

31:33 as Adam. Perhaps best taken “as mankind” (cf. Hos. 6:7).

31:35 my Prosecutor had written a book. Job wished that God, the perfect Prosecutor who knows the allegations perfectly, had written a book that would have revealed God’s will and wisdom and the reasons for Job’s pain. This would have cleared him of all charges by his friends.

31:40 The words of Job are ended. The 3 cycles of speeches which began in Job 3:1 were finished and Job had the first and last word among his friends.

Job 32

32:1—37:24 A new participant who had been there with the other 3 (vv. 3–5), entered the debate over Job’s condition—the younger Elihu, who took a new approach to the issue of Job’s suffering. Angry with the other 3, he had some new thoughts, but was very hard on Job. Elihu was angry, full of self-importance and verbose, but his approach was refreshing after listening repetitiously to the others, though not really helpful to Job. Why was it necessary to record and read those 4 blustering speeches by this man? Because they happened as part of the story, while Job was still waiting for God to disclose Himself (chaps. 38–41).

32:2 Buzite. Elihu’s ancestry was traced to the Arabian tribe of Buz (cf. Jer. 25:23). The “family of Ram” is unknown.

32:6–8 He may have called it “opinion” (vv. 6, 10, 17), but he claimed it had come by inspiration from God (v. 8; cf. 33:6, 33).

Job 33

33:1–33 The first of Elihu’s challenges to Job began with proud claims (vv. 1–7), followed by references to Job’s questions/complaints (vv. 8–11). Then came Elihu’s answers (vv. 12–33).

33:13 Job had complained that God did not speak to him. Elihu reminded Job that God didn’t have to defend His will and actions to anyone.

33:14–18 God does speak, he contended, in many ways such as dreams and visions to protect people from evil and deadly ways (vv. 17, 18).

33:18 the Pit. A reference to the realm of the dead (cf. vv. 21, 24, 30).

33:19–28 Job has lamented that his suffering was not deserved. Elihu answered that complaint by saying he was God’s messenger, a mediator to Job to show him that God doesn’t act in a whimsical way, but allows suffering as chastening to bring a person to submit to Him as upright (v. 23) and to repent (v. 27) that his life may be spared (vv. 24, 28, 30). God allows suffering for spiritual benefit.

33:32 I desire to justify you. Elihu expressed he was on Job’s side and wanted to see him vindicated in his claims to righteousness, so he gave opportunity for Job to dialogue with him as he spoke (v. 33).

Job 34

34:1–37 Elihu addressed Job and his accusers. His approach was to quote Job directly (vv. 5–9), then respond to his complaints, but at times he misinterpreted Job’s remarks, and at other times he put the words of the accusers in Job’s mouth. The most obvious example of the latter wrongdoing was in saying that Job claimed to be sinlessly perfect (v. 6). Job never claimed that; in fact, Job acknowledged his sin (7:21; 13:26). Elihu didn’t know it, but God had pronounced Job innocent (1:8; 2:3). In answer to Job’s complaints that God seemed unjust, Elihu reminded Job that God was too holy to do anything wrong (v. 10), fair in dealing with people (vv. 11, 12), powerful (vv. 13, 14), just (vv. 17, 18), impartial (vv. 19, 20), omniscient (vv. 21, 22), the Judge of all (v. 23), and the Sovereign who does what He wills to prevent evil (vv. 24–30).

34:9 For he has said. Elihu was incorrect. He was putting words into Job’s mouth that Job did not utter.

34:23 go before God in judgment. These words do not refer to the judgment of the last days, but rather to the general accountability toward God that man experiences on a daily basis. The point Elihu made was that God did not need to go through all of the trappings of the court to get to the sentence. God “knows their works” (34:25).

34:31–33 God will not be regulated in His dealings by what men may think. He does not consult men. If He chooses to chasten He will decide when it is enough.

34:34–37 Apparently, Elihu was convinced Job hadn’t had enough chastening because of how he answered his prosecutors. He continued to defend his innocence and speak to God.

Job 35

35:1–16 Elihu again referred to Job’s complaints, first of all his thinking that there appeared to be no advantage to being righteous (v. 3), which Job had said, as recorded in 21:15 and 34:9. The first part of his answer is that Job gained nothing by sinning or not sinning because God was so high that nothing men do affects Him (vv. 5–7). It only affects other men (v. 8). Job had also complained that God did not answer his prayers when he cried under this oppression (see 24:12; 30:20). Elihu coldly gave 3 reasons why Job’s prayers had not been heard: pride (vv. 10, 12), wrong motives (v. 13), and lack of patient trust (v. 14). Again, all this theoretical talk missed Job’s predicament completely because he was righteous. Elihu was no more help than the other counselors.

35:15, 16 Elihu suggested that although Job had suffered, his suffering was not the fullness of God’s anger or He would have punished Job more for the sinfulness of his speeches. He thought God had actually overlooked the folly of Job in his useless words.

Job 36

36:1—37:24 Elihu had agreed with his 3 co-counselors that Job had sinned, if nowhere else, in the way he questioned God (33:12), by seeing his suffering as indicating God is unjust (34:34–37) and by feeling that righteousness had no reward (chap. 35). In this final answer to Job, he turned to focus mostly on God rather than the sufferer (v. 2).

36:4 One who is perfect in knowledge. Elihu made what appeared to be an outrageous claim in order to give credibility to his remarks.

36:5–12 Elihu began by repeating the thought that though God sends trouble, He is just and merciful (v. 6); He watches over the righteous (v. 7); He convicts them of sin (vv. 8, 9); He teaches them to turn from it (v. 10) and rewards their obedience (v. 11) or punishes their rebellion (vv. 12–14).

36:15 opens their ears in oppression. This was a new insight and perhaps the most helpful thing Elihu said. He went beyond all that had been said about God’s using suffering to chasten and bring repentance. He was saying that God used suffering to open men’s ears, to draw them to Himself. But as long as Job kept complaining, he was turning to iniquity rather than drawing near to God in his suffering (vv. 16–21).

36:22—37:24 Instead of complaining and questioning God, as Job had been doing, which was sin (as Job will later confess in 42:6), he needed to see God in his suffering and worship Him (33:24).

36:26 we do not know Him. Though one may have a personal knowledge of God in salvation, the fullness of His glory is beyond human comprehension.

36:27—37:4 Elihu gave a picture of God’s power in the rain storm.

36:31 judges…gives food. The rain storm can be a disaster of punishment from God or a source of abundant crops.

Job 37

37:5–13 He described God’s power expressed in the cold winter. The storms and the hard winters remind us of the world in which harsh things occur, but for God’s good purposes of either “correction” or “mercy” (37:13).

37:14–18 These words picture the scene in the sky when the storms and winters have passed, the sunlight breaks through, the warm wind blows, and the sky clears.

37:19, 20 In this passage Elihu reminded Job that since man can’t explain the wonders of God’s power and purpose, he ought to be silent and not contend with God. What a man has to say against God’s plans is not worthy to utter and could bring judgment.

37:21–23 Elihu illustrated the folly of telling God what to do by describing staring into the golden sun on a brilliant day (vv. 21, 22). We can’t confront God in His great glory; we are not even able to look at the sun He created (v. 21).

37:24 shows no partiality. God is the Righteous Judge who will not take a bribe or perform favors in judgment. Thus, in his concluding speech, Elihu had pointed both Job and the reader up to God, who was ready, at last, to speak (38:1).

Job 38

38:1—40:2 God appeared and engaged in His first interrogation of Job, who had raised some accusations against Him. God had His day in court with Job.

38:1 the LORD. Yahweh, the covenant LORD, was the name used for God in the book’s prologue, where the reader was introduced to Job and his relationship with God. However, in chaps. 3–37, the name Yahweh is not used. God is called El Shaddai, God the Almighty. In this book that change becomes a way of illustrating that God has been detached and distant. The relationship is restored in rich terms as God reveals Himself to Job using His covenant name. out of the whirlwind. Job had repeatedly called God to court in order to verify his innocence. God finally came to interrogate Job on some of the comments he had made to his own accusers. God was about to be Job’s vindicator, but He first brought Job to a right understanding of Himself.

38:2 Job’s words had only further confused matters already confused by useless counselors.

38:3 I will question you. God silenced Job’s presumption in constantly wanting to ask the questions of God, by becoming Job’s questioner. It must be noted that God never told Job about the reason for his pain, about the conflict between Himself and Satan, which was the reason for Job’s suffering. He never gave Job any explanation at all about the circumstances of his trouble. He did one thing in all He said. He asked Job if he was as eternal, great, powerful, wise, and perfect as God. If not, Job would have been better off to be quiet and trust Him.

38:4–38 God asked Job if he participated in creation as He did. That was a crushing, humbling query with an obvious “no” answer.

38:4–7 Creation is spoken of using the language of building construction.

38:7 morning stars…sons of God. The angelic realm, God’s ministering spirits.

38:8–11 God’s power over the sea by raising the continents is described, along with the thick clouds that draw up its water to carry rain to the land.

38:12, 13 The dawn rises, and as it spreads light over the earth, it exposes the wicked, like shaking the corners of a cloth exposes dirt.

38:14 clay under a seal. Documents written on clay tablets were signed using personal engraved seals upon which was written the bearer’s name. The Heb. for “takes on form” is “turned.” It conveys the idea that the earth is turned or rotated like a cylindrical seal rolled over the soft clay. Such rolling cylinder seals were found in Babylon. This speaks of the earth, rotating on its axis, an amazing statement that only God could reveal in ancient days. The dawn rolls across the earth as it rotates.

38:15 their light. The light of the wicked is darkness, because that is when they do their works. The dawn takes away their opportunity to do their deeds and stops their arm lifted and ready to harm. Was Job around when God created light? (v. 21).

38:22 treasury. The storehouse of these elements is the clouds.

38:31, 32 Pleiades…Orion…Mazzaroth…Great Bear. Stellar constellations (cf. Job 9:9) are in view.

38:33 ordinances of the heavens. The laws and powers that regulate all heavenly bodies.

38:36 wisdom…understanding. This is at the heart of the real issue. The wisdom of God which created and sustains the universe is at work in Job’s suffering also. See also 39:17.

38:39—39:30 God asked Job the humiliating questions about whether he could take care of the animal kingdom. Job must have been feeling less and less significant under the crushing indictment of such comparisons with God.

Job 39

39:5 onager. Another kind of donkey.

39:13–18 ostrich. The silly bird that leaves her eggs on the ground lacks sense. God has not given her wisdom. She is almost a picture of Job, who is a mixture of foolishness and strength (v. 18).

39:19–25 Here is a magnificent, vivid picture of the war horse.

Job 40

40:2 God challenged Job to answer all the questions he had posed. God didn’t need to know the answer, but Job needed to admit his weakness, inferiority, and inability to even try to figure out God’s infinite mind. God’s wisdom was so superior, His sovereign control of everything so complete, that this was all Job needed to know.

40:3–5 Job’s first response to God was “I am guilty as charged. I will say no more.” He knows he should not have found fault with the Almighty. He should not have insisted on his own understanding. He should not have thought God unjust. So he was reduced to silence at last.

40:6—41:34 As if the first was not enough, God’s second interrogation of Job commenced along the very same lines, only focusing on two unique animals in God’s creation: Behemoth (40:15–24) and Leviathan (41:1–34), two creatures powerful and fearful who embodied all that is overwhelming, uncontrollable, and terrorizing in this world. Man can’t control them, but God can.

40:8–14 God unleashed another torrent of crushing rebukes to Job, in which He mocked Job’s questionings of Him by telling the sufferer that if he really thought he knew what was best for him rather than God (v. 8), then he should take over being God! (vv. 9–14).

40:15–24 behemoth. While this is a generic term used commonly in the OT for large cattle or land animals, the description in this passage suggests an extraordinary creature. The hippopotamus has been suggested by the details in the passage (vv. 19–24). However, the short tail of a hippo is hardly consistent with v. 17, where tail could be translated “trunk.” It could refer to an elephant, who could be considered “first” or chief of God’s creatures whom only He can control (v. 19). Some believe God is describing His most impressive creation of land animals, the dinosaur species, which fit all the characteristics.

40:23 God was not saying this creature lived in the Jordan River, but rather, recognizing that the Jordan was familiar to Job, used it to illustrate how much water this beast could ingest. He could swallow the Jordan! It was a word used to refer to something of enormous size and threatening power.

Job 41

41:1 Leviathan. This term appears in 4 other OT texts (Job 3:8; Pss. 74:14; 104:26; Is. 27:1). In each case Leviathan refers to some mighty creature who can overwhelm man but who is no match for God. Since this creature lives in the sea among ships (Ps. 104:26), some form of sea monster, possibly an ancient dinosaur, is in view. Some feel it was a crocodile, which had scaly hide (v. 15), terrible teeth (v. 14) and speed in the water (v. 32). But crocodiles are not sea creatures, and clearly this one was (v. 31). Some have thought it was a killer whale or a Great White Shark, because he is the ultimate killer beast over all other proud beasts (v. 34). It could also have been some sea-going dinosaur.

41:4 Will he make a covenant with you? “Will this monstrous creature need, for any reason, to come to terms with you, Job? Are you able to control him?” God asked.

41:10 Who then is able to stand against Me? This was the essential question being asked in both the Behemoth and Leviathan passages. God created these awesome creatures, and His might is far greater than theirs. If Job couldn’t stand against them, what was he doing contending with God? He would be better off to fight a dinosaur or a killer shark.

41:11 God did not need to buy anything; He already owned all things. Paul quoted this in Rom. 11:35.

Job 42

42:1–6 Job’s confession and repentance took place finally. He still did not know why he suffered so profoundly, but he was done complaining, questioning, and challenging God’s wisdom and justice. He was reduced to such utter humility, crushed beneath the weight of God’s greatness, that all he could do was repent for his insolence. Without answers to all of his questions, Job quietly bowed in humble submission before his Creator and admitted that God was sovereign (cf. Is. 14:24; 46:8–11). Most importantly for the message of the book, Job was still diseased and without his children and possessions, and God had not changed anything (except for the humbling of the heart of His servant). Satan had been proven completely wrong in the charges he brought against Job and in thinking he could destroy true saving faith; Job’s companions were completely wrong in the charges they brought against him; but most critically, Job himself was completely wrong in the charges he had raised against God. He expressed his own sorrowful regret that he had not just accepted God’s will without such ignorant complaints and questions.

42:3, 4 You asked…You said. Job twice alluded to statements God had made in His interrogation of Job. The first allusion “Who is this who hides counsel without knowledge?” (38:2) indicted Job’s pride and presumption regarding God’s counsel. The second, “I will question you, and you shall answer Me” (38:3; 40:7) expressed God’s judicial authority to demand answers from His own accuser, Job. The two quotes manifested that Job understood the divine rebuke.

42:5 have heard…now my eye sees You. At last, Job said he understood God whom he had seen with the eyes of faith. He had never so well grasped the greatness, majesty, sovereignty, and independence of God as he did at that moment.

42:6 repent in dust and ashes. All that was left to do was repent! The ashes upon which the broken man sat had not changed; but the heart of God’s suffering servant had. Job did not need to repent of some sins which Satan or his accusers had raised. But Job had exercised presumption and allegations of unfairness against his Lord and hated himself for this in a way that called for brokenness and contrition.

42:7–17 The text goes back to prose, from the poetry begun in 3:1.

42:7, 8 you have not spoken of Me what is right. God directly vindicated Job by saying that Job had spoken right about God in rejecting the error of his friends. They are then rebuked for those misrepresentations of insensitivity and arrogance. This does not mean that everything they said was incorrect, but they had made wrong statements about the character and works of God, and also had raised erroneous allegations against Job.

42:8 seven bulls and seven rams. This was the number of sacrifices specified in Num 23:1 by Balaam the prophet, so perhaps it was a traditional kind of burnt offering for sin.

42:8, 9 As God had been gracious to Job, so He was to Job’s friends, by means of sacrifice and prayer. Here the book points to the need for a sacrifice for sin, fulfilled in the Lord Jesus Christ who gave Himself as an offering for sins and ever lives to intercede (cf. 1 Tim. 2:5). Even before the Levitical priesthood, family heads acted as priests, offering sacrifices and mediating through prayer.

42:13 seven sons…three daughters. While the animals are double the number of Job 1:3, why are not the children? It is obvious that Job still had 7 sons and 3 daughters waiting for him in the presence of God (42:17).

42:14 These names are representative of the joys of restoration. Jemimah means “day light,” Keziah means “sweet smelling,” and Keren-Happuch describes a beautiful color ladies used to paint their eyelids.

42:15 gave them an inheritance. This was unusual in the East. By Jewish law, daughters only received an inheritance when there were no sons (Num. 27:8). Job had plenty for all.

42:17 So Job died, old and full of days. These concluding words take the reader back to where the account began (1:1). Job died in prosperity and his days were counted as a blessing. In the words of James (5:11), we have seen the outcome of the Lord’s dealings, that the Lord is “very compassionate and merciful.” But the “accuser of the brethren” (Rev. 12:10) is still “going to and fro on the earth” (1 Pet. 5:8) and God’s servants are still learning to trust in the all-wise, all-powerful Judge of the universe for what they cannot understand.

Job 1

1:1 a 1 Chr. 1:17

1:1 b Ezek. 14:14, 20; James 5:11

1:1 c Gen. 6:9; 17:1; (Deut. 18:13)

1:1 d (Prov. 16:6)

1:1 1 Lit. turned away from

1:3 2 Lit. sons

1:5 e Gen. 8:20; (Job 42:8)

1:5 f 1 Kin. 21:10, 13

1:5 3 consecrate

1:5 4 Lit. blessed, but in an evil sense; cf. Job 1:11; 2:5, 9

1:6 g Job 2:1

1:6 5 Lit. the Adversary

1:7 h (1 Pet. 5:8)

1:7 6 Lit. the Adversary

1:8 7 Lit. set your heart on

1:8 8 Lit. turns away from

1:10 i Job 29:2–6; Ps. 34:7; Is. 5:2

1:10 j (Ps. 128:1, 2; Prov. 10:22)

1:10 9 Protected him

1:11 k Job 2:5; 19:21

1:11 l Is. 8:21; Mal. 3:13, 14

1:11 10 Lit. bless, but in an evil sense; cf. Job 1:5

1:12 11 Lit. hand

1:13 m (Eccl. 9:12)

1:15 12 Lit. Sheba; cf. Job 6:19

1:15 13 Lit. fell upon

1:16 14 destroyed

1:18 n Job 1:4, 13

1:19 15 LXX omits across

1:20 o Gen. 37:29, 34; Josh. 7:6; Ezra 9:3

1:20 p (1 Pet. 5:6)

1:21 q (Ps. 49:17; Eccl. 5:15); 1 Tim. 6:7

1:21 r Eccl. 5:19; (James 1:17)

1:21 s Gen. 31:16; (1 Sam. 2:6)

1:21 t Eph. 5:20; (1 Thess. 5:18)

1:22 u Job 2:10

Job 2

2:1 a Job 1:6–8

2:2 b Job 1:7

2:3 c Job 1:1, 8

2:3 d Job 27:5, 6

2:3 e Job 9:17

2:3 1 Lit. consume

2:5 f Job 1:11

2:5 g Job 19:20

2:5 2 Lit. bless, but in an evil sense; cf. Job 1:5

2:6 h Job 1:12

2:7 i Is. 1:6

2:8 j Job 42:6; Jer. 6:26; Ezek. 27:30; Jon. 3:6; Matt. 11:21

2:9 3 Lit. Bless, but in an evil sense; cf. Job 1:5

2:10 k Job 1:21, 22; (Heb. 12:6; James 5:10, 11)

2:10 l Job 1:22; (James 1:12)

2:10 m Ps. 39:1

2:11 n Gen. 36:11; 1 Chr. 1:36; Job 6:19; Jer. 49:7; Obad. 9

2:11 o Gen. 25:2; 1 Chr. 1:32

2:11 p Job 42:11; Rom. 12:15

2:12 q Josh. 7:6; Neh. 9:1; Lam. 2:10; Ezek. 27:30

2:13 r Gen. 50:10; Ezek. 3:15

Job 3

3:2 1 Lit. answered

3:3 a Job 10:18, 19; Jer. 20:14–18

3:5 b Job 10:21, 22; Jer. 13:16; Amos 5:8

3:6 2 LXX, Syr., Tg., Vg. be joined

3:8 c Jer. 9:17

3:9 3 eyelids of the dawn

3:11 d Job 10:18, 19

3:11 4 expire

3:12 e Gen. 30:3

3:14 f Job 15:28; Is. 58:12

3:16 g Ps. 58:8

3:17 h Job 17:16

3:17 5 Lit. weary of strength

3:18 i Job 39:7

3:18 6 are at ease

3:20 j Jer. 20:18

3:20 k 2 Kin. 4:27

3:21 l Rev. 9:6

3:21 m Prov. 2:4

3:21 7 Lit. wait

3:22 n Job 7:15, 16

3:23 o Job 19:8; Ps. 88:8; Lam. 3:7

3:24 8 Lit. my bread

3:25 p (Job 9:28; 30:15)

Job 4

4:3 a Is. 35:3

4:4 b Is. 35:3

4:4 1 Lit. bending

4:6 c Job 1:1

4:6 d Prov. 3:26

4:7 e (Job 8:20; 36:6, 7; Ps. 37:25)

4:8 f (Job 15:31, 35; Prov. 22:8; Hos. 10:13; Gal. 6:7)

4:10 g Job 5:15; Ps. 58:6

4:11 h Job 29:17; Ps. 34:10

4:13 i Job 33:15

4:14 j Hab. 3:16

4:18 k Job 15:15

4:20 l Ps. 90:5, 6

Job 5

5:3 a (Ps. 37:35, 36); Jer. 12:1–3

5:4 b Ps. 119:155

5:4 c Ps. 109:12

5:5 1 LXX They shall not be taken from evil men; Vg. And the armed man shall take him by violence

5:5 2 LXX The might shall draw them off; Vg. And the thirsty shall drink up their riches

5:5 3 wealth

5:7 d Job 14:1

5:7 4 labor

5:10 e (Job 36:27–29; 37:6–11; 38:26)

5:11 f Ps. 113:7

5:12 g Neh. 4:15

5:13 h (Job 37:24; 1 Cor. 3:19)

5:15 i Job 4:10, 11; Ps. 35:10

5:16 j 1 Sam. 2:8; Ps. 107:41, 42

5:17 k Ps. 94:12; (Prov. 3:11, 12; Heb. 12:5, 6; Rev. 3:19)

5:18 l (Deut. 32:39; 1 Sam. 2:6, 7); Is. 30:26; Hos. 6:1

5:19 m Ps. 34:19; 91:3; (1 Cor. 10:13)

5:19 n Ps. 91:10; (Prov. 24:16)

5:20 o Ps. 33:19, 20; 37:19

5:20 5 Lit. hand

5:21 p Job 5:15; Ps. 31:20

5:22 q Ps. 91:13; Is. 11:9; 35:9; 65:25; Ezek. 34:25

5:22 r Hos. 2:18

5:23 s Ps. 91:12

5:25 t Ps. 112:2

5:25 u Ps. 72:16

5:26 v (Prov. 9:11; 10:27)

5:27 w Ps. 111:2

Job 6

6:4 a Job 16:13; Ps. 38:2

6:4 b Ps. 88:15, 16

6:4 c Job 30:15

6:5 d Job 39:5–8

6:9 e Num. 11:15; 1 Kin. 19:4; Job 7:16; 9:21; 10:1

6:10 f Acts 20:20

6:10 g (Lev. 19:2; Is. 57:15)

6:14 h (Prov. 17:17)

6:14 1 Or despairing

6:15 i Ps. 38:11

6:15 j Jer. 15:18

6:19 k Gen. 25:15; Is. 21:14; Jer. 25:23

6:19 l 1 Kin. 10:1; Ps. 72:10; Ezek. 27:22, 23

6:20 m Jer. 14:3

6:20 2 Lit. ashamed

6:21 n Job 13:4

6:21 o Ps. 38:11

6:27 p Ps. 57:6

6:29 q Job 17:10

6:29 r Job 27:5, 6; 34:5

6:29 3 Lit. is in it

6:30 4 palate

Job 7

7:1 a (Job 14:5, 13, 14); Ps. 39:4

7:2 1 Lit. pants for

7:3 b (Job 15:31)

7:4 c Deut. 28:67; Job 7:13, 14

7:5 d Is. 14:11

7:6 e Job 9:25; 16:22; 17:11; Is. 38:12; (James 4:14)

7:7 f Job 7:16; Ps. 78:39; 89:47

7:8 g Job 8:18; 20:9

7:9 h 2 Sam. 12:23

7:10 i Ps. 103:16

7:11 j Ps. 39:1, 9

7:11 k 1 Sam. 1:10

7:13 l Job 9:27

7:15 2 Lit. my bones

7:16 m Job 10:1

7:16 n Job 14:6

7:16 o Ps. 62:9

7:16 3 Without substance, futile

7:17 p Job 22:2; Ps. 8:4; 144:3; Heb. 2:6

7:18 4 attend to

7:20 q Ps. 36:6

7:20 r Ps. 21:12

7:20 5 So with MT, Tg., Vg.; LXX, Jewish tradition to You

Job 8

8:3 a Gen. 18:25; (Deut. 32:4; 2 Chr. 19:7; Job 34:10, 12; 36:23; 37:23); Rom. 3:5

8:4 b Job 1:5, 18, 19

8:4 1 Lit. into the hand of their transgression

8:5 c (Job 5:17–27; 11:13)

8:6 2 arise

8:7 d Job 42:12

8:8 e Deut. 4:32; 32:7; Job 15:18; 20:4

8:9 f Gen. 47:9; (1 Chr. 29:15); Job 7:6; (Ps. 39:5; 102:11; 144:4)

8:9 3 Lit. not

8:12 g Ps. 129:6

8:13 h Ps. 9:17

8:13 i Job 11:20; 18:14; 27:8; Ps. 112:10; (Prov. 10:28)

8:14 4 Lit. a spider’s house

8:15 j Job 8:22; 27:18; Ps. 49:11

8:18 k Job 7:10

8:19 l Ps. 113:7

8:20 m Job 4:7

8:20 5 reject

8:21 6 Lit. shouts of joy

8:22 n Ps. 35:26; 109:29

8:22 7 Lit. will not be

Job 9

9:2 a (Job 4:17; 15:14–16; Ps. 143:2; Rom. 3:20)

9:2 b (Hab. 2:4; Rom. 1:17; Gal. 3:11; Heb. 10:38)

9:3 1 argue

9:4 c Job 36:5

9:6 d Is. 2:19, 21; Hag. 2:6; Heb. 12:26

9:6 e Job 26:11

9:8 f Gen. 1:6; Job 37:18; Ps. 104:2, 3; Is. 40:22

9:8 2 walks

9:8 3 Lit. heights

9:9 g Gen. 1:16; Job 38:31; Amos 5:8

9:9 4 Heb. Ash, Kesil, and Kimah

9:10 h Job 5:9

9:11 i (Job 23:8, 9; 35:14)

9:12 j (Is. 45:9; Dan. 4:35; Rom. 9:20)

9:12 5 Lit. who can turn Him back?

9:13 k Job 26:12

9:13 6 Heb. rahab

9:15 l Job 10:15; 23:1–7

9:17 m Job 2:3

9:22 n (Eccl. 9:2, 3); Ezek. 21:3

9:25 o Job 7:6, 7

9:26 p Job 39:29; Hab. 1:8

9:26 7 Lit. ships of reeds

9:27 q Job 7:13

9:28 r Ps. 119:120

9:28 s Ex. 20:7

9:30 t (Jer. 2:22)

9:30 8 lye

9:31 9 loathe

9:32 u Eccl. 6:10; (Is. 45:9; Jer. 49:19; Rom. 9:20)

9:33 v (1 Sam. 2:25); Job 9:19; Is. 1:18

9:34 w Job 13:20, 21; Ps. 39:10

Job 10

10:1 a 1 Kin. 19:4; Job 7:16; Jon. 4:3

10:1 b Job 7:11

10:1 1 Lit. leave on myself

10:4 c (1 Sam. 16:7; Job 28:24; 34:21)

10:8 d Job 10:3; Ps. 119:73

10:8 e (Job 9:22)

10:9 f Gen. 2:7; Job 33:6

10:10 g (Ps. 139:14–16)

10:14 h Job 7:20; Ps. 139:1

10:15 i Job 10:7; Is. 3:11

10:15 j (Job 9:12, 15)

10:15 k Ps. 25:18

10:15 2 Lit. will not

10:16 l Is. 38:13; Lam. 3:10; Hos. 13:7

10:18 m Job 3:11–13

10:20 n Ps. 39:5

10:20 o Job 7:16, 19

10:21 p Ps. 88:12

10:21 q Ps. 23:4

Job 11

11:2 1 Lit. a man of lips

11:3 2 be silent

11:4 a Job 6:30

11:6 b (Ezra 9:13)

11:6 3 Lit. forgets some of your iniquity for you

11:7 c Job 33:12, 13; 36:26; (Eccl. 3:11; Rom. 11:33)

11:8 4 The abode of the dead

11:10 d Job 9:12; (Rev. 3:7)

11:10 5 restrain

11:11 e (Ps. 10:14)

11:12 f (Ps. 39:5); Rom. 1:22

11:13 g (1 Sam. 7:3)

11:13 h Ps. 88:9

11:14 i Ps. 101:3

11:15 j Job 22:26; Ps. 119:6; (1 John 3:21)

11:16 k Is. 65:16

11:17 l Ps. 37:6; Prov. 4:18; Is. 58:8, 10

11:18 m Lev. 26:5, 6; Ps. 3:5; Prov. 3:24

11:20 n Lev. 26:16; Deut. 28:65; Job 17:5

11:20 o Job 18:14; (Prov. 11:7)

11:20 6 Lit. the breathing out of life

Job 12

12:3 a Job 13:2

12:3 1 Lit. a heart

12:4 b Job 21:3

12:4 c Ps. 91:15

12:5 d Prov. 14:2

12:5 2 Or disaster

12:6 e (Job 9:24; 21:6–16; Ps. 73:12; Jer. 12:1; Mal. 3:15)

12:10 f (Acts 17:28)

12:10 g Job 27:3; 33:4

12:10 3 Or soul

12:10 4 Lit. all flesh of men

12:11 5 palate

12:12 6 Long life

12:13 h Job 9:4; 36:5

12:14 i Job 11:10; Is. 25:2

12:15 j Deut. 11:17; (1 Kin. 8:35, 36)

12:15 k Gen. 7:11–24

12:19 7 Lit. priests, but not in a technical sense

12:20 l Job 32:9

12:21 m (Job 34:19); Ps. 107:40; (Dan. 2:21)

12:21 8 loosens the belt of

12:22 n Dan. 2:22; (1 Cor. 4:5)

12:23 o Is. 9:3; 26:15

12:23 9 Lit. spreads out

12:24 p Ps. 107:4

12:24 10 Lit. heart

12:25 q Job 5:14; 15:30; 18:18

12:25 r Ps. 107:27

Job 13

13:2 a Job 12:3

13:3 b Job 23:3; 31:35

13:4 c Job 6:21; (Jer. 23:32)

13:5 d Job 13:13; 21:5; Prov. 17:28

13:7 e Job 27:4; 36:4

13:7 1 unrighteously

13:11 2 Lit. exaltation

13:13 3 Be silent

13:14 f Job 18:4

13:15 g Ps. 23:4; (Prov. 14:32)

13:15 h Job 27:5

13:16 i Job 8:13

13:18 j (Rom. 8:34)

13:19 k Job 7:21; 10:8; Is. 50:8

13:20 l Job 9:34

13:21 m Job 9:34; Ps. 39:10

13:22 n Job 9:16; 14:15

13:24 o (Deut. 32:20); Ps. 13:1

13:24 p Lam. 2:5

13:25 q Is. 42:3

13:26 r Job 20:11

13:27 s Job 33:11

13:27 4 Lit. inscribe a print

13:27 5 Lit. roots

13:28 6 Lit. He

Job 14

14:1 a Job 5:7; Eccl. 2:23

14:1 1 turmoil

14:2 b Job 8:9; Ps. 90:5, 6, 9; 102:11; 103:15; 144:4; Is. 40:6; James 1:10, 11; 1 Pet. 1:24

14:3 c Ps. 8:4; 144:3

14:3 d (Ps. 143:2)

14:3 2 LXX, Syr., Vg. him

14:4 e (Job 15:14; 25:4; Ps. 51:2, 5, 10; John 3:6; Rom. 5:12; Eph. 2:3)

14:5 f Job 7:1; 21:21; Heb. 9:27

14:6 g Job 7:16, 19; Ps. 39:13

14:6 h Job 7:1

14:6 3 Lit. cease

14:10 i Job 10:21, 22

14:10 4 lies prostrate

14:10 5 expires

14:12 j Ps. 102:25, 26; (Is. 51:6; 65:17; 66:22); Acts 3:21; (2 Pet. 3:7, 10, 11; Rev. 20:11; 21:1)

14:14 k Job 13:15

14:15 l Job 13:22

14:16 m Job 10:6, 14; 13:27; 31:4; 34:21; Ps. 56:8; 139:1–3; Prov. 5:21; (Jer. 32:19)

14:17 n Deut. 32:32–34

14:17 6 Lit. plaster over

14:21 o Eccl. 9:5; Is. 63:16

Job 15

15:1 a Job 4:1

15:2 1 Lit. his belly

15:4 2 meditation or complaint

15:6 b Job 9:20; (Luke 19:22)

15:7 c Job 38:4, 21; Ps. 90:2; Prov. 8:25

15:8 d Job 29:4; Rom. 11:34; (1 Cor. 2:11)

15:9 e Job 12:3; 13:2

15:10 f Job 8:8–10; 12:12; 32:6, 7

15:11 3 Or a secret thing

15:12 4 Or why do your eyes flash

15:14 g Job 14:4; Prov. 20:9; (Eccl. 7:20; 1 John 1:8, 10)

15:15 h Job 4:18; 25:5

15:16 i Job 4:19; Ps. 14:3; 53:3

15:16 j Job 34:7; Prov. 19:28

15:18 k Job 8:8; 20:4

15:19 l Joel 3:17

15:19 5 Or earth

15:20 m Ps. 90:12

15:21 n Job 20:21; 1 Thess. 5:3

15:21 6 Terrifying

15:22 o Job 14:10–12

15:23 p Ps. 59:15; 109:10

15:23 q Job 18:12

15:24 7 attack

15:27 r Ps. 17:10; 73:7; 119:70

15:29 s Job 20:28; 27:16, 17

15:30 t Job 4:9

15:31 u Job 35:13; Is. 59:4

15:32 v Job 22:16; Ps. 55:23; Eccl. 7:17

15:35 w Ps. 7:14; Is. 59:4; (Hos. 10:13)

Job 16

16:2 a Job 13:4; 21:34

16:2 1 Troublesome

16:3 2 Empty words

16:4 b Ps. 22:7; 109:25; Lam. 2:15; Zeph. 2:15; Matt. 27:39

16:7 c Job 7:3

16:7 d Job 16:20; 19:13–15

16:8 e Job 10:17

16:9 f Job 10:16, 17; 19:11; Hos. 6:1

16:9 g Job 13:24; 33:10

16:10 h Ps. 22:13; 35:21

16:10 i Is. 50:6; Lam. 3:30; Mic. 5:1; Matt. 26:67; Mark 14:65; Luke 22:63; Acts 23:2

16:11 j Job 1:15, 17

16:12 k Job 9:17

16:12 l Job 7:20; Lam. 3:12

16:13 3 Lit. kidneys

16:14 4 Vg. giant

16:15 m Job 30:19; Ps. 7:5

16:15 5 Lit. horn

16:16 6 Lit. red

16:18 n Job 27:9; (Ps. 66:18)

16:19 o Gen. 31:50; Rom. 1:9; Phil. 1:8; 1 Thess. 2:5

16:21 p Job 31:35; Eccl. 6:10; (Is. 45:9; Rom. 9:20)

16:21 7 friend

16:22 q Job 10:21; Eccl. 12:5

Job 17

17:1 a Ps. 88:3, 4

17:2 b 1 Sam. 1:6; Job 12:4; 17:6; 30:1, 9; 34:7

17:2 1 Lit. lodge

17:3 c Prov. 6:1; 17:18; 22:26

17:4 d Job 12:20; 32:9

17:5 e Job 11:20

17:6 f Job 30:9

17:7 g Ps. 6:7; 31:9

17:9 h Prov. 4:18

17:9 i Ps. 24:4

17:10 j Job 6:29

17:10 2 So with some Heb. mss., LXX, Syr., Vg.; MT, Tg. all of them

17:11 k Job 7:6

17:11 3 desires

17:15 l Job 7:6; 13:15; 14:19; 19:10

17:16 m Jon. 2:6

17:16 n Job 3:17–19; 21:33

17:16 4 The abode of the dead

Job 18

18:1 a Job 8:1

18:3 b Ps. 73:22

18:4 c Job 13:14

18:4 1 Lit. one who tears his soul

18:5 d Job 21:17; Prov. 13:9; 20:20; 24:20

18:6 e Job 21:17; Ps. 18:28

18:7 f Job 5:12, 13; 15:6

18:8 g Job 22:10; Ps. 9:15; 35:8; Is. 24:17, 18

18:9 h Job 5:5

18:11 i Job 20:25; Jer. 6:25

18:12 j Job 15:23

18:13 2 parts

18:14 k Job 11:20

18:16 l Job 29:19

18:17 m Job 24:20; (Ps. 34:16); Prov. 10:7

18:17 3 Lit. before the outside, i.e., the distinguished or famous

18:18 4 Or They drive him

18:19 n Job 27:14, 15; Is. 14:22

18:20 o Ps. 37:13; Jer. 50:27; Obad. 12

18:20 5 Lit. who came after

18:20 6 Lit. who have gone before

18:21 p Jer. 9:3; 1 Thess. 4:5

Job 19

19:3 1 shamed or disgraced

19:3 2 A Jewish tradition make yourselves strange to me

19:5 a Ps. 35:26; 38:16; 55:12, 13

19:6 b Job 16:11

19:7 3 violence

19:8 c Job 3:23; Ps. 88:8; Lam. 3:7, 9

19:8 4 walled off my way

19:9 d Job 12:17, 19; Ps. 89:44

19:10 e Job 17:14–16

19:11 f Job 13:24; 33:10

19:13 g Job 16:20; Ps. 31:11; 38:11; 69:8; 88:8, 18

19:17 5 Lit. strange

19:18 h 2 Kin. 2:23; Job 17:6

19:19 i Ps. 38:11; 55:12, 13

19:20 j Job 16:8; 33:21; Ps. 102:5; Lam. 4:8

19:22 k Job 13:24, 25; 16:11; 19:6; Ps. 69:26

19:26 l (Ps. 17:15); Matt. 5:8; 1 Cor. 13:12; (1 John 3:2)

19:26 6 Lit. struck off

19:27 7 Lit. kidneys

Job 20

20:1 a Job 11:1

20:3 1 Lit. of my insulting correction

20:4 b Job 8:8; 15:10

20:5 c Ps. 37:35, 36

20:5 d (Job 8:13; 13:16; 15:34; 27:8)

20:6 e Is. 14:13, 14

20:8 f Ps. 73:20; 90:5

20:8 g Job 18:18; 27:21–23

20:11 h Job 13:26

20:11 i Job 21:26

20:13 2 Lit. palate

20:17 j Ps. 36:8; Jer. 17:8

20:19 3 crushed

20:20 k Eccl. 5:13–15

20:20 4 Lit. belly

20:22 5 Or the wretched or sufferer

20:24 l Is. 24:18; Amos 5:19

20:25 m Job 16:13

20:25 n Job 18:11, 14

20:25 6 Gallbladder

20:26 o Ps. 21:9

20:28 p Job 20:15; 21:30

20:29 q Job 27:13; 31:2, 3

Job 21

21:2 1 comfort

21:3 a Job 16:10

21:5 b Judg. 18:19; Job 13:5; 29:9; 40:4

21:7 c Job 12:6; Ps. 17:10, 14; 73:3, 12; (Jer. 12:1); Hab. 1:13, 16

21:9 d Ps. 73:5

21:9 2 The rod of God’s chastisement

21:10 e Ex. 23:26

21:13 f Job 21:23; 36:11

21:13 3 Without lingering

21:13 4 Or Sheol

21:14 g Job 22:17

21:15 h Ex. 5:2; Job 22:17; 34:9

21:15 i Job 35:3; Mal. 3:14

21:16 j Job 22:18; Ps. 1:1; Prov. 1:10

21:16 5 Lit. their goal

21:17 k (Job 31:2, 3; Luke 12:46)

21:18 l Ps. 1:4; 35:5; Is. 17:13; Hos. 13:3

21:18 6 steals away

21:19 m (Ex. 20:5); Jer. 31:29; Ezek. 18:2

21:19 7 stores up

21:19 8 Lit. his

21:20 n Ps. 75:8; Is. 51:17; Jer. 25:15; Rev. 14:10; 19:15

21:22 o Job 35:11; 36:22; (Is. 40:13; 45:9; Rom. 11:34; 1 Cor. 2:16)

21:24 9 LXX, Vg. bowels; Syr. sides; Tg. breasts

21:26 p Job 3:13; 20:11; Eccl. 9:2

21:28 10 Vg. omits the tent

21:30 q Job 20:29; (Prov. 16:4; 2 Pet. 2:9)

21:33 r Heb. 9:27

21:34 11 faithlessness

Job 22

22:1 a Job 4:1; 15:1; 42:9

22:2 b Job 35:7; (Ps. 16:2; Luke 17:10)

22:6 c (Ex. 22:26, 27); Deut. 24:6, 10, 17; Job 24:3, 9; Ezek. 18:16

22:7 d Deut. 15:7; Job 31:17; Is. 58:7; Ezek. 18:7; Matt. 25:42

22:8 1 Lit. man of arm

22:9 2 Lit. arms

22:11 e Job 38:34; Ps. 69:1, 2; 124:5; Lam. 3:54

22:13 f Ps. 73:11

22:14 g Ps. 139:11, 12

22:16 h Job 14:19; 15:32; Ps. 90:5; Is. 28:2; Matt. 7:26, 27

22:17 i Job 21:14, 15

22:17 3 LXX, Syr. us

22:19 j Ps. 52:6; 58:10; 107:42

22:20 4 LXX substance is

22:21 k (Ps. 34:10); Is. 27:5

22:22 l Job 6:10; 23:12; Prov. 2:6

22:22 m (Ps. 119:11)

22:24 n 2 Chr. 1:15

22:25 5 Ancient vss. suggest defense; MT gold, as in v. 24

22:26 o Job 27:10; Ps. 37:4; Is. 58:14

22:27 p Job 11:13; 33:26; (Is. 58:9–11)

22:29 q Job 5:11; (Matt. 23:12; James 4:6; 1 Pet. 5:5)

Job 23

23:2 a Job 7:11

23:2 1 So with MT, Tg., Vg.; LXX, Syr. His

23:3 b Job 13:3, 18; 16:21; 31:35

23:6 c Is. 57:16

23:8 d Job 9:11; 35:14

23:10 e (Ps. 1:6; 139:1–3)

23:10 f (Ps. 17:3; 66:10; James 1:12)

23:11 g Job 31:7; Ps. 17:5

23:12 h Job 6:10; 22:22

23:12 i Ps. 44:18

23:12 2 Lit. appointed portion

23:13 j (Ps. 115:3)

23:14 k (1 Thess. 3:2–4)

23:16 l Ps. 22:14

23:17 m Job 10:18, 19

23:17 3 Or by or before

Job 24

24:1 a (Acts 1:7)

24:1 b (Is. 2:12); Jer. 46:10; (Obad. 15); Zeph. 1:7

24:2 c (Deut. 19:14; 27:17); Prov. 22:28; 23:10; Hos. 5:10

24:3 d (Deut. 24:6, 10, 12, 17); Job 22:6, 9

24:4 e Job 29:16; Prov. 28:28

24:7 f Ex. 22:26, 27; (Deut. 24:12, 13); Job 22:6; (James 2:15, 16)

24:8 g Lam. 4:5

24:10 h Job 31:19

24:14 i Ps. 10:8

24:15 j Prov. 7:7–10

24:15 k Ps. 10:11

24:15 1 Lit. puts a covering on his face

24:16 l (John 3:20)

24:19 2 Lit. seize

24:19 3 Or Sheol

24:20 m Job 18:17; Ps. 34:16; Prov. 10:7

24:21 4 Lit. feeds on

24:23 n Ps. 11:4; (Prov. 15:3)

24:24 5 Lit. gathered up

Job 25

25:1 a Job 8:1; 18:1

25:3 b James 1:17

25:3 1 Can His armies be counted?

25:4 c Job 4:17; 15:14; Ps. 130:3; 143:2

25:4 d (Job 14:4)

25:5 e Job 15:15

25:6 f Ps. 22:6

Job 26

26:6 a (Ps. 139:8); Prov. 15:11; (Heb. 4:13)

26:7 b Job 9:8; Ps. 24:2; 104:2

26:8 c Job 37:11; Prov. 30:4

26:8 1 do not break

26:10 d (Job 38:1–11); Ps. 33:7; 104:9; Prov. 8:29; Jer. 5:22

26:11 2 amazed

26:12 e Ex. 14:21; Job 9:13; Is. 51:15; (Jer. 31:35)

26:12 3 Heb. rahab

26:13 f (Job 9:8); Ps. 33:6

26:13 g Is. 27:1

Job 27

27:2 a Job 34:5

27:5 b Job 2:9; 13:15

27:6 c Job 2:3; 33:9

27:6 d Acts 24:16

27:6 1 reprove

27:8 e Matt. 16:26; Luke 12:20

27:9 f Job 35:12, 13; Ps. 18:41; Prov. 1:28; 28:9; (Is. 1:15); Jer. 14:12; Ezek. 8:18; (Mic. 3:4; John 9:31; James 4:3)

27:10 g Job 22:26, 27; (Ps. 37:4; Is. 58:14)

27:11 2 Or by

27:13 h Job 20:29

27:14 i Deut. 28:41; Esth. 9:10; Hos. 9:13

27:15 j Ps. 78:64

27:15 3 Lit. his

27:17 k Prov. 28:8; (Eccl. 2:26)

27:18 l Is. 1:8; Lam. 2:6

27:18 4 So with MT, Vg.; LXX, Syr. spider (cf. 8:14); Tg. decay

27:18 5 Temporary shelter

27:19 m Job 7:8, 21; 20:7

27:19 6 So with MT, Tg.; LXX, Syr. But shall not add (i.e., do it again); Vg. But take away nothing

27:20 n Job 18:11

27:22 o Jer. 13:14; Ezek. 5:11; 24:14

27:22 7 Lit. hand

Job 28

28:2 1 Lit. dust

28:8 2 Lit. sons of pride, figurative of the great lions

28:9 3 At the base

28:12 a Eccl. 7:24

28:13 b Prov. 3:15

28:14 c Job 28:22

28:15 d Prov. 3:13–15; 8:10, 11, 19

28:17 e Prov. 8:10; 16:16

28:17 4 vessels

28:18 f Prov. 3:15; 8:11

28:18 5 Heb. ramoth

28:19 g Prov. 8:19

28:20 h Job 28:12; (Ps. 111:10; Prov. 1:7; 9:10)

28:21 6 heaven

28:22 i Job 28:14

28:22 7 Heb. Abaddon

28:24 j (Ps. 11:4; 33:13, 14; 66:7; Prov. 15:3)

28:25 k Ps. 135:7

28:26 l Job 37:3; 38:25

28:27 8 Lit. it

28:28 m (Deut. 4:6; Ps. 111:10; Prov. 1:7; 9:10; Eccl. 12:13)

Job 29

29:2 a Job 1:1–5

29:2 b Job 1:10

29:3 c Job 18:6

29:4 d Job 15:8; (Ps. 25:14; Prov. 3:32)

29:6 e Gen. 49:11; Deut. 32:14; Job 20:17

29:6 f Deut. 32:13; Ps. 81:16

29:6 1 So with ancient vss. and a few Heb. mss. (cf. Job 20:17); MT wrath

29:9 g Job 21:5

29:10 h Ps. 137:6

29:12 i Job 31:16–23; (Ps. 72:12; Prov. 21:13; 24:11)

29:14 j Deut. 24:13; Job 27:5, 6; Ps. 132:9; (Is. 59:17; 61:10; Eph. 6:14)

29:15 k Num. 10:31

29:16 l Prov. 29:7

29:17 m Ps. 58:6; Prov. 30:14

29:18 n Ps. 30:6

29:19 o Job 18:16

29:19 p Ps. 1:3; (Jer. 17:7, 8)

29:20 q Gen. 49:24; Ps. 18:34

29:23 r (Zech. 10:1)

Job 30

30:1 1 Lit. of fewer days

30:4 2 A plant of the salty marshes

30:6 3 wadis

30:6 4 Lit. holes

30:9 a Job 17:6; Ps. 69:12; Lam. 3:14, 63

30:10 b Num. 12:14; Deut. 25:9; Job 17:6; Is. 50:6; Matt. 26:67; 27:30

30:11 c Job 12:18

30:11 5 So with MT, Syr., Tg.; LXX, Vg. His

30:12 d Job 19:12

30:16 e Ps. 42:4

30:16 f Ps. 22:14; Is. 53:12

30:20 g Job 19:7

30:21 h Job 10:3; 16:9, 14; 19:6, 22

30:23 i (Heb. 9:27)

30:25 j Ps. 35:13, 14; Rom. 12:15

30:26 k Job 3:25, 26; Jer. 8:15

30:27 6 I seethe inside

30:28 l Job 30:31; Ps. 38:6; 42:9; 43:2

30:29 m Ps. 44:19; 102:6; Mic. 1:8

30:30 n Ps. 119:83; Lam. 4:8; 5:10

30:30 o Ps. 102:3

Job 31

31:1 a (Matt. 5:28)

31:1 1 look intently or gaze

31:2 b Job 20:29

31:4 c (2 Chr. 16:9); Job 24:23; 28:24; 34:21; 36:7; (Prov. 5:21; 15:3; Jer. 32:19)

31:6 d Job 23:10; 27:5, 6

31:6 2 Lit. Let Him weigh me

31:7 e Num. 15:39; (Eccl. 11:9); Ezek. 6:9; (Matt. 5:29)

31:8 f Lev. 26:16; Deut. 28:30, 38; Job 20:18; Mic. 6:15

31:8 3 uprooted

31:10 g Deut. 28:30; 2 Sam. 12:11; Jer. 8:10

31:11 h Gen. 38:24; (Lev. 20:10; Deut. 22:22); Job 31:28

31:13 i (Deut. 24:14, 15)

31:14 j (Ps. 44:21)

31:15 k Job 34:19; Prov. 14:31; 22:2; (Mal. 2:10)

31:16 l Job 29:12

31:18 4 Lit. her

31:20 m (Deut. 24:13)

31:20 5 Lit. loins

31:21 n Job 22:9

31:23 o Is. 13:6

31:24 p (Matt. 6:19, 20; Mark 10:23–25)

31:25 q Job 1:3, 10; Ps. 62:10

31:26 r (Deut. 4:19; 17:3); Ezek. 8:16

31:26 6 Lit. light

31:29 s (Prov. 17:5; 24:17); Obad. 12

31:30 t (Matt. 5:44)

31:30 7 Or life

31:32 u Gen. 19:2, 3

31:32 8 So with LXX, Syr., Tg., Vg.; MT road

31:33 v Gen. 3:10; (Prov. 28:13)

31:33 9 Or as men do

31:34 w Ex. 23:2

31:35 x Job 19:7; 30:20, 24, 28

31:35 y Job 13:22, 24; 33:10

31:35 10 Lit. Accuser

31:39 z Job 24:6, 10–12; (James 5:4)

31:39 a 1 Kin. 21:19

31:39 11 Lit. strength

31:40 b Gen. 3:18

Job 32

32:1 a Job 6:29; 31:6; 33:9

32:2 b Gen. 22:21

32:2 c Job 27:5, 6

32:4 1 Vg. till Job had spoken

32:6 d Lev. 19:32

32:7 2 Lit. Days, i.e., years

32:8 e 1 Kin. 3:12; 4:29; (Job 35:11; 38:36; Prov. 2:6; Eccl. 2:26; Dan. 1:17; 2:21; Matt. 11:25; James 1:5)

32:9 f (1 Cor. 1:26)

32:9 3 Or Men of many years

32:13 g (Jer. 9:23; 1 Cor. 1:29)

32:14 4 ordered

32:19 5 bosom

32:19 6 opening

32:22 h Job 27:8

Job 33

33:4 a (Gen. 2:7); Job 32:8

33:6 b Job 4:19

33:6 1 Lit. as your mouth

33:7 c Job 9:34

33:8 2 Lit. in my ears

33:9 d Job 10:7

33:10 e Job 13:24; 16:9

33:11 f Job 13:27; 19:8

33:13 g Job 40:2; (Is. 45:9)

33:14 h Job 33:29; 40:5; Ps. 62:11

33:15 i (Num. 12:6)

33:16 j (Job 36:10, 15)

33:18 3 Lit. passing

33:19 k Job 30:17

33:20 l Ps. 107:18

33:20 m Job 3:24; 6:7

33:20 4 desirable

33:24 5 an atonement

33:27 n (2 Sam. 12:13; Prov. 28:13; Luke 15:21; 1 John 1:9)

33:27 o (Rom. 6:21)

33:28 p Is. 38:17

33:28 6 Kt. my

33:30 q Ps. 56:13

33:33 r Ps. 34:11

33:33 7 Keep silent

Job 34

34:3 a Job 6:30; 12:11

34:5 b Job 13:18; 33:9

34:5 c Job 27:2

34:6 d Job 6:4; 9:17

34:6 1 Lit. arrow

34:7 e Job 15:16

34:7 2 derision

34:9 f Mal. 3:14

34:10 g (Gen. 18:25; Deut. 32:4; 2 Chr. 19:7); Job 8:3; 36:23; Ps. 92:15; Rom. 9:14

34:10 3 men of heart

34:11 h Job 34:25; Ps. 62:12; (Prov. 24:12; Jer. 32:19); Ezek. 33:20; (Matt. 16:27); Rom. 2:6; (2 Cor. 5:10; Rev. 22:12)

34:12 i Job 8:3

34:14 j Job 12:10; Ps. 104:29; (Eccl. 12:7)

34:15 k (Gen. 3:19); Job 10:9; (Eccl. 12:7)

34:17 l 2 Sam. 23:3; Job 34:30

34:17 m Job 40:8

34:18 n Ex. 22:28

34:19 o (Deut. 10:17; Acts 10:34; Rom. 2:11, 12)

34:19 p Job 31:15

34:20 q Ex. 12:29; Job 34:25; 36:20

34:21 r (2 Chr. 16:9); Job 31:4; Ps. 34:15; (Prov. 5:21; 15:3; Jer. 16:17; 32:19)

34:22 s (Ps. 139:11, 12; Amos 9:2, 3)

34:24 t Job 12:19; (Dan. 2:21)

34:27 u 1 Sam. 15:11

34:27 v Ps. 28:5; Is. 5:12

34:28 w Job 35:9; James 5:4

34:28 x (Ex. 22:23); Job 22:27

34:35 y Job 35:16; 38:2

34:37 z Job 7:11; 10:1

Job 35

35:3 a Job 21:15; 34:9

35:4 b Job 34:8

35:5 c Gen. 15:5; (Job 22:12; Ps. 8:3)

35:6 d Job 7:20; (Prov. 8:36; Jer. 7:19)

35:7 e Job 22:2; Ps. 16:2; Prov. 9:12; (Luke 17:10); Rom. 11:35

35:9 f Job 34:28

35:10 g Is. 51:13

35:10 h Job 8:21; Ps. 42:8; 77:6; 149:5; Acts 16:25

35:11 i Job 36:22; Ps. 94:12; (Is. 48:17); Jer. 32:33; (1 Cor. 2:13)

35:12 j Prov. 1:28

35:13 k Job 27:9; (Prov. 15:29; Is. 1:15); Jer. 11:11; (Mic. 3:4)

35:14 l Job 9:11

35:14 m (Ps. 37:5, 6)

35:15 n Ps. 89:32

35:16 o Job 34:35; 38:2

Job 36

36:5 a Job 12:13, 16; 37:23; (Ps. 99:2–5)

36:5 1 of heart

36:6 b Job 5:15

36:7 c (Ps. 33:18; 34:15)

36:7 d Job 5:11; Ps. 113:8

36:8 e Ps. 107:10

36:8 2 chains

36:9 3 proudly

36:10 f Job 33:16; 36:15

36:10 4 discipline

36:11 g Job 21:13; (Is. 1:19, 20)

36:12 h Job 4:21

36:12 5 MT as one without knowledge

36:13 i (Rom. 2:5)

36:14 j Ps. 55:23

36:14 6 Lit. Their soul dies

36:14 7 Heb. qedeshim, those practicing sodomy or prostitution in religious rituals

36:16 k Ps. 18:19; 31:8; 118:5

36:16 l Ps. 23:5

36:16 m Ps. 36:8

36:17 n Job 22:5, 10, 11

36:18 o Ps. 49:7

36:19 p (Prov. 11:4)

36:21 q Job 36:10; (Ps. 31:6; 66:18)

36:21 r Job 36:8, 15; (Heb. 11:25)

36:23 s Job 34:13; (Is. 40:13, 14)

36:23 t (Deut. 32:4); Job 8:3

36:24 u (Ps. 92:5; Rev. 15:3)

36:26 v Job 11:7–9; 37:23; (1 Cor. 13:12)

36:26 w Job 10:5; (Ps. 90:2; 102:24, 27); Heb. 1:12

36:27 x Job 5:10; 37:6, 11; 38:28; Ps. 147:8

36:28 y (Prov. 3:20)

36:30 z Job 37:3

36:31 a (Acts 14:17)

36:31 b Gen. 9:3; Ps. 104:14, 15

36:32 c Ps. 147:8

36:32 8 strike the mark

36:33 d 1 Kin. 18:41; Job 37:2

36:33 9 Lit. what is rising

Job 37

37:3 1 Or light

37:4 a Ps. 29:3

37:5 b Job 5:9; 9:10; 36:26; Rev. 15:3

37:6 c Ps. 147:16, 17

37:6 2 Lit. shower of rain

37:7 d Ps. 109:27

37:7 e Ps. 19:3, 4

37:8 f Job 38:40; Ps. 104:21, 22

37:10 g Job 38:29, 30; Ps. 147:17, 18

37:11 3 clouds of light

37:12 h Job 36:32; Ps. 148:8

37:12 4 Lit. the world of the earth

37:13 i Ex. 9:18, 23; 1 Sam. 12:18, 19

37:13 j Job 38:26, 27

37:13 k 1 Kin. 18:41–46

37:13 5 Lit. a rod

37:14 l Ps. 111:2

37:15 6 places them

37:16 m Job 36:29

37:16 n Job 36:4

37:18 o Gen. 1:6; (Is. 44:24)

37:18 p Job 9:8; Ps. 104:2; (Is. 45:12; Jer. 10:12; Zech. 12:1)

37:23 q (Job 11:7, 8; Rom. 11:33, 34; 1 Tim. 6:16)

37:23 r (Job 9:4; 36:5)

37:24 s (Matt. 10:28)

37:24 t (Job 5:13; Matt. 11:25); 1 Cor. 1:26

Job 38

38:1 a Ex. 19:16; Job 40:6

38:2 b Job 34:35; 42:3

38:2 c 1 Tim. 1:7

38:3 d Job 40:7

38:3 1 Lit. gird up your loins like

38:4 e Job 15:7; Ps. 104:5

38:5 2 measuring line

38:7 f Job 1:6

38:8 g Gen. 1:9; Ps. 33:7; 104:9; Prov. 8:29; (Jer. 5:22)

38:10 h Job 26:10

38:11 i (Ps. 89:9; 93:4)

38:12 j (Ps. 74:16; 148:5)

38:13 k Job 34:25; Ps. 104:35

38:15 l Job 18:5; (Prov. 13:9)

38:15 m (Num. 15:30); Ps. 10:15; 37:17

38:15 3 Lit. high

38:16 n (Ps. 77:19); Prov. 8:24

38:17 o Ps. 9:13

38:17 4 Lit. opened

38:22 p Ps. 135:7

38:23 q Ex. 9:18; Josh. 10:11; Is. 30:30; Ezek. 13:11, 13; Rev. 16:21

38:24 5 Lit. divided

38:25 r Job 28:26

38:27 s Ps. 104:13, 14; 107:35

38:28 t Job 36:27, 28; (Ps. 147:8; Jer. 14:22)

38:29 u (Job 37:10); Ps. 147:16, 17

38:30 v (Job 37:10)

38:30 6 Lit. imprisoned

38:31 w Job 9:9; Amos 5:8

38:31 7 Or the Seven Stars

38:32 8 Lit. Constellations

38:32 9 Or Arcturus

38:33 x (Ps. 148:6); Jer. 31:35, 36

38:36 y (Job 9:4; 32:8; Ps. 51:6; Eccl. 2:26; James 1:5)

38:36 10 Lit. the inward parts

38:39 z Ps. 104:21

38:41 a Ps. 147:9; (Matt. 6:26; Luke 12:24)

Job 39

39:1 a Deut. 14:5; 1 Sam. 24:2; Ps. 104:18

39:1 b Ps. 29:9

39:3 1 Lit. pangs

39:5 2 A species of wild donkey

39:6 c Job 24:5; Jer. 2:24; Hos. 8:9

39:6 3 Lit. salt land

39:8 d Gen. 1:29

39:9 e Num. 23:22; Deut. 33:17; Ps. 22:21; 29:6; 92:10; Is. 34:7

39:12 4 Lit. seed

39:16 f Lam. 4:3

39:16 5 Lit. fear

39:17 g Job 35:11

39:19 6 Or a mane

39:20 7 make him spring

39:21 h Jer. 8:6

39:27 i Prov. 30:18, 19

39:27 j Jer. 49:16; Obad. 4

39:30 k Matt. 24:28; Luke 17:37

Job 40

40:1 a Job 38:1

40:2 b Job 9:3; 10:2; 33:13

40:2 c Job 13:3; 23:4

40:4 d Ezra 9:6; Job 42:6

40:4 e Job 29:9; Ps. 39:9

40:6 f Job 38:1

40:7 g Job 38:3

40:7 h Job 42:4

40:7 1 Lit. gird up your loins

40:8 i Job 16:11; 19:6; (Ps. 51:4; Rom. 3:4)

40:8 2 nullify

40:9 j Job 37:4; (Ps. 29:3, 4)

40:10 k Ps. 93:1; 104:1

40:12 l 1 Sam. 2:7; (Is. 2:12; 13:11); Dan. 4:37

40:15 3 A large animal, exact identity unknown

40:19 m Job 26:14

40:20 n Ps. 104:14

Job 41

41:1 a Ps. 74:14; 104:26; Is. 27:1

41:1 1 A large sea creature, exact identity unknown

41:2 b 2 Kin. 19:28; Is. 37:29

41:2 2 thorn

41:6 3 Or bargain over him

41:11 c (Rom. 11:35)

41:11 d Ex. 19:5; (Deut. 10:14; Job 9:5–10; 26:6–14); Ps. 24:1; 50:12; 1 Cor. 10:26, 28

41:12 4 Lit. keep silent about

41:13 5 Lit. take off the face of his garment

41:15 6 Lit. shields

41:22 7 despair

41:25 8 Or purify themselves

Job 42

42:2 a Gen. 18:14; (Matt. 19:26; Mark 10:27; 14:36; Luke 18:27)

42:3 b Job 38:2

42:3 c Ps. 40:5; 131:1; 139:6

42:4 d Job 38:3; 40:7

42:5 e Job 26:14; (Rom. 10:17)

42:6 f Ezra 9:6; Job 40:4

42:6 1 despise

42:8 g Num. 23:1

42:8 h (Matt. 5:24)

42:8 i Gen. 20:17; (James 5:15, 16; 1 John 5:16)

42:8 2 Lit. his face

42:9 3 Lit. lifted up the face of Job

42:10 j Deut. 30:3; Ps. 14:7; 85:1–3; 126:1

42:10 k Is. 40:2

42:10 4 Lit. turned the captivity of Job, what was captured from Job

42:11 l Job 19:13

42:12 m Job 1:10; 8:7; James 5:11

42:12 n Job 1:3

42:13 o Job 1:2

42:14 5 Lit. Handsome as the Day

42:14 6 Cassia, a fragrance

42:14 7 Lit. The Horn of Color or The Colorful Ray

42:16 p Job 5:26; Prov. 3:16

42:17 q Gen. 15:15; 25:8; Job 5:26

Introduction to Psalms

Title

The entire collection of Psalms is entitled “Praises” in the Hebrew text. Later, rabbis often designated it “The Book of Praises.” The Septuagint (LXX), the Greek translation of the OT, labeled it “Psalms” (cf. “The Book of Psalms” in the NT: Luke 20:42; Acts 1:20). The Greek verb from which the noun “psalms” comes basically denotes the “plucking or twanging of strings,” so that an association with musical accompaniment is implied. The English title derives from the Greek term and its background. The Psalms constituted Israel’s ancient, God-breathed (2 Tim. 3:16) “hymnbook,” which defined the proper spirit and content of worship.

There are 116 psalms that have superscriptions or “titles.” The Hebrew text includes these titles with the verses themselves. When the titles are surveyed individually and studied as a general phenomenon, there are significant indications that they were appended to their respective psalms shortly after composition and that they contain reliable information (cf. Luke 20:42).

These titles convey various kinds of information such as authorship, dedication, historical occasion, liturgical assignment to a worship director, liturgical instructions (e.g., what kind of song it is, whether it is to have a musical accompaniment, and what tune to use), plus other technical instructions of uncertain meaning due to their great antiquity. One very tiny, attached Hebrew preposition shows up in the majority of the Psalm titles. It may convey different relationships, e.g., “of,” “from,” “by,” “to,” “for,” “in reference to,” “about.” Sometimes it occurs more than once, even in short headings, usually supplying “of,” or “by,” person X…”to,” or “for,” person Y information. However, this little preposition most frequently indicates the authorship of a psalm, whether “of” David, the accomplished psalmist of Israel, or “by” Moses, Solomon, Asaph, or the sons of Korah.

Authorship and Date

From the divine perspective, the Psalter points to God as its author. Approaching authorship from the human side one can identify a collection of more than 7 composers. King David wrote at least 73 of the 150 psalms; the sons of Korah accounted for 10 (Pss. 42, 44–49, 84, 85, 87); and Asaph contributed 12 (Pss. 50, 73–83). Other penmen included Solomon (Pss. 72, 127), Moses (Ps. 90), Heman (Ps. 88), and Ethan (Ps. 89). The remaining 50 psalms remain anonymous in their authorship, although Ezra is thought to be the author of some. The time range of the Psalms extends from Moses, ca. 1410 B.C. (Ps. 90), to the late sixth or early fifth century B.C. post-Exilic period (Ps. 126), which spans about 900 years of Jewish history.

Background and Setting

The backdrop for the Psalms is twofold: 1) the acts of God in creation and history, and 2) the history of Israel. Historically, the psalms range in time from the origin of life to the post-Exilic joys of the Jews liberated from Babylon. Thematically, the psalms cover a wide spectrum of topics, ranging from heavenly worship to earthly war. The collected psalms comprise the largest book in the Bible and the most frequently quoted OT book in the NT. Psalm 117 represents the middle chapter (out of 1,189) in the Bible. Psalm 119 is the largest chapter in the entire Bible. Through the ages, the psalms have retained their original primary purpose, i.e., to engender the proper praise and worship of God.

Historical and Theological Themes

The basic theme of Psalms is living real life in the real world, where two dimensions operate simultaneously: 1) a horizontal or temporal reality, and 2) a vertical or transcendent reality. Without denying the pain of the earthly dimension, the people of God are to live joyfully and dependently on the Person and promises standing behind the heavenly/eternal dimension. All cycles of human troubles and triumphs provide occasions for expressing human complaints, confidence, prayers, or praise to Israel’s sovereign LORD.

In view of this, Psalms presents a broad array of theology, practically couched in day-to-day reality. The sinfulness of man is documented concretely, not only through the behavioral patterns of the wicked, but also by the periodic stumblings of believers. The sovereignty of God is everywhere recognized, but not at the expense of genuine human responsibility. Life often seems to be out of control, and yet all events and situations are understood in the light of divine providence as being right on course according to God’s timetable. Assuring glimpses of a future ”God’s day” bolsters the call for perseverance to the end. This book of praise manifests a very practical theology.

A commonly misunderstood phenomenon in Psalms is the association that often develops between the “one” (the psalmist) and the “many” (the theocratic people). Virtually all of the cases of this occur in the psalms of King David. There was an inseparable relationship between the mediatorial ruler and his people; as life went for the king, so it went for the people. Furthermore, at times this union accounted for the psalmist’s apparent connection with Christ in the messianic psalms (or messianic portions of certain psalms). The so-called imprecatory (curse pronouncing) psalms may be better understood with this perspective. As God’s mediatorial representative on earth, David prayed for judgment on his enemies, since these enemies were not only hurting him, but were primarily hurting God’s people. Ultimately, they challenged the King of Kings, the God of Israel.

Interpretive Challenges

It is helpful to recognize certain recurring genres or literary types in the Psalter. Some of the most obvious are: 1) the wisdom type with instructions for right living; 2) lamentation patterns which deal with the pangs of life (usually arising from enemies without); 3) penitential psalms (mostly dealing with the “enemy” within, i.e., sin); 4) kingship emphases (universal or mediatorial; theocratic and/or messianic rule); and 5) thanksgiving psalms. A combination of style and subject matter help to identify such types when they appear.

The comprehensive literary characteristic of the psalms is that all of them are poetry par excellence. Unlike most English poetry, which is based on rhyme and meter, Hebrew poetry is essentially characterized by logical parallelisms. Some of the most important kinds of parallelisms are: 1) synonymous (the thought of the first line is restated with similar concepts in the second line, e.g., Ps. 2:1); 2) antithetic (the thought of the second line is contrasted with the first, e.g., Ps. 1:6); 3) climactic (the second and any subsequent lines pick up a crucial word, phrase, or concept and advance it in a stair-step fashion, e.g., Ps. 29:1, 2); and 4) chiastic or introverted (the logical units are developed in an A…B…B’…A’ pattern, e.g., Ps. 1:2).

On a larger scale, some psalms in their development from the first to the last verse employ an acrostic or alphabetical arrangement. Psalms 9, 10, 25, 34, 37, 111, 112, 119, and 145 are recognized as either complete or incomplete acrostics. In the Hebrew text, the first letter of the first word of every verse or section begins with a different Hebrew consonant, which advances in alphabetical order until the 22 consonants are exhausted. Such a literary vehicle undoubtedly aided in the memorization of the content and served to indicate that its particular subject matter had been covered from “A to Z.” Psalm 119 stands out as the most complete example of this device, since the first letter of each of its 22, 8-verse stanzas moves completely through the Hebrew alphabet.

Outline

The 150 canonical psalms were organized quite early into 5 “books.” Each of these books ends with a doxology (Pss. 41:13; 72:18–20; 89:52; 106:48; 150:6). Jewish tradition appealed to the number 5 and alleged that these divisions echoed the Pentateuch, i.e., the 5 books of Moses. It is true that there are clusters of psalms, such as 1) those drawn together by an association with an individual or group (e.g., “The sons of Korah,” Pss. 42–49; Asaph, Pss. 73–83), 2) those dedicated to a particular function (e.g., “Songs of ascents,” Pss. 120–134), or 3) those devoted explicitly to praise worship (Pss. 146–150). But no one configuration key unlocks the “mystery” as to the organizing theme of this 5-book arrangement. Thus, there is no identifiable thematic structure to the entire collection of psalms. A brief introduction and outline for each psalm will be provided with the study notes for individual psalms.

The Book of

PSALMS

BOOK ONE

Psalms 1—41

Psalm 1

The Way of the Righteous and the End of the Ungodly

1Blessed ais the man

Who walks not in the counsel of the 1ungodly,

Nor stands in the path of sinners,

bNor sits in the seat of the scornful;

2But chis delight is in the law of the LORD,

dAnd in His law he 2meditates day and night.

3He shall be like a tree

ePlanted by the 3rivers of water,

That brings forth its fruit in its season,

Whose leaf also shall not wither;

And whatever he does shall fprosper.

4The ungodly are not so,

But are glike the chaff which the wind drives away.

5Therefore the ungodly shall not stand in the judgment,

Nor sinners in the congregation of the righteous.

6For hthe LORD knows the way of the righteous,

But the way of the ungodly shall perish. Types of Psalms

Psalm 2

The Messiah’s Triumph and Kingdom

1Why ado the 1nations 2rage,

And the people plot a 3vain thing?

2The kings of the earth set themselves,

And the brulers take counsel together,

Against the LORD and against His cAnointed,4 saying,

3“Let dus break Their bonds in pieces

And cast away Their cords from us.”

4He who sits in the heavens eshall laugh;

The LORD shall hold them in derision.

5Then He shall speak to them in His wrath,

And distress them in His deep displeasure:

6“Yet I have 5set My King

6On My holy hill of Zion.”

7“I will declare the 7decree:

The LORD has said to Me,

f‘You are My Son,

Today I have begotten You.

8Ask of Me, and I will give You

The nations for Your inheritance,

And the ends of the earth for Your possession.

9gYou shall 8break them with a rod of iron;

You shall dash them to pieces like a potter’s vessel.’ ”

10Now therefore, be wise, O kings;

Be instructed, you judges of the earth.

11Serve the LORD with fear,

And rejoice with trembling.

129Kiss the Son, lest10He be angry,

And you perish in the way,

When hHis wrath is kindled but a little.

iBlessed are all those who put their trust in Him.

Psalm 3

The LORD Helps His Troubled People

A Psalm of David awhen he fled from Absalom’s his son.

1LORD, how they have increased who trouble me!

Many are they who rise up against me.

2Many are they who say of me,

“There is no help for him in God.” Selah

3But You, O LORD, are ba shield 1for me,

My glory and cthe One who lifts up my head.

4I cried to the LORD with my voice,

And dHe heard me from His eholy hill. Selah

5fI lay down and slept;

I awoke, for the LORD sustained me. Historical Background to Psalms by David

6gI will not be afraid of ten thousands of people

Who have set themselves against me all around.

7Arise, O LORD;

Save me, O my God!

hFor You have struck all my enemies on the cheekbone;

You have broken the teeth of the ungodly.

8iSalvation belongs to the LORD.

Your blessing is upon Your people. Selah

Psalm 4

The Safety of the Faithful

To the 1Chief Musician. With stringed instruments. A Psalm of David.

1Hear me when I call, O God of my righteousness!

You have relieved me in my distress;

2Have mercy on me, and hear my prayer.

2How long, O you sons of men,

Will you turn my glory to shame?

How long will you love worthlessness

And seek falsehood? Selah

3But know that athe LORD has 3set apart for Himself him who is godly;

The LORD will hear when I call to Him.

4bBe4 angry, and do not sin.

cMeditate within your heart on your bed, and be still. Selah

5Offer dthe sacrifices of righteousness,

And eput your trust in the LORD.

6There are many who say,

“Who will show us any good?”

fLORD, lift up the light of Your countenance upon us.

7You have put ggladness in my heart,

More than in the season that their grain and wine increased.

8hI will both lie down in peace, and sleep;

iFor You alone, O LORD, make me dwell in safety.

Psalm 5

A Prayer for Guidance

To the Chief Musician. With 1flutes. A Psalm of David.

1Give aear to my words, O LORD,

Consider my 2meditation.

2Give heed to the voice of my cry,

My King and my God,

For to You I will pray.

3My voice You shall hear in the morning, O LORD;

bIn the morning I will direct it to You,

And I will look up.

4For You are not a God who takes pleasure in wickedness,

Nor shall evil 3dwell with You.

5The cboastful shall not dstand in Your sight;

You hate all workers of iniquity.

6You shall destroy those who speak falsehood;

The LORD abhors the ebloodthirsty and deceitful man.

7But as for me, I will come into Your house in the multitude of Your mercy;

In fear of You I will worship toward 4Your holy temple.

8fLead me, O LORD, in Your righteousness because of my enemies;

Make Your way straight before my face.

9For there is no 5faithfulness in their mouth;

Their inward part is destruction;

gTheir throat is an open tomb;

They flatter with their tongue.

10Pronounce them guilty, O God!

Let them fall by their own counsels;

Cast them out in the multitude of their transgressions,

For they have rebelled against You.

11But let all those rejoice who put their trust in You;

Let them ever shout for joy, because You 6defend them;

Let those also who love Your name

Be joyful in You.

12For You, O LORD, will bless the righteous;

With favor You will surround him as with a shield.

Psalm 6

A Prayer of Faith in Time of Distress

To the Chief Musician. With stringed instruments. aOn 1an eight-stringed harp. A Psalm of David.

1O LORD, bdo not rebuke me in Your anger,

Nor chasten me in Your hot displeasure.

2Have mercy on me, O LORD, for I am weak;

O LORD, cheal me, for my bones are troubled.

3My soul also is greatly dtroubled;

But You, O LORD—how long?

4Return, O LORD, deliver me!

Oh, save me for Your mercies’ sake!

5eFor in death there is no remembrance of You;

In the grave who will give You thanks?

6I am weary with my groaning;

2All night I make my bed swim;

I drench my couch with my tears.

7fMy eye wastes away because of grief;

It grows old because of all my enemies.

8gDepart from me, all you workers of iniquity;

For the LORD has hheard the voice of my weeping.

9The LORD has heard my supplication;

The LORD will receive my prayer.

10Let all my enemies be ashamed and greatly troubled;

Let them turn back and be ashamed suddenly.

Psalm 7

Prayer and Praise for Deliverance from Enemies

A aMeditation1 of David, which he sang to the LORD bconcerning the words of Cush, a Benjamite.

1O LORD my God, in You I put my trust;

cSave me from all those who persecute me;

And deliver me,

2dLest they tear me like a lion,

eRending me in pieces, while there is none to deliver.

3O LORD my God, fif I have done this:

If there is giniquity in my hands,

4If I have repaid evil to him who was at peace with me,

Or hhave plundered my enemy without cause,

5Let the enemy pursue me and overtake me;

Yes, let him trample my life to the earth,

And lay my honor in the dust. Selah

6Arise, O LORD, in Your anger;

iLift Yourself up because of the rage of my enemies;

jRise up 2for me to the judgment You have commanded!

7So the congregation of the peoples shall surround You;

For their sakes, therefore, return on high.

8The LORD shall judge the peoples;

kJudge me, O LORD, laccording to my righteousness,

And according to my integrity within me.

9Oh, let the wickedness of the wicked come to an end,

But establish the just;

mFor the righteous God tests the hearts and 3minds.

104My defense is of God,

Who saves the nupright in heart.

11God is a just judge,

And God is angry with the wicked every day.

12If he does not turn back,

He will osharpen His sword;

He bends His bow and makes it ready.

13He also prepares for Himself instruments of death;

He makes His arrows into fiery shafts.

14pBehold, the wicked brings forth iniquity;

Yes, he conceives trouble and brings forth falsehood.

15He made a pit and dug it out,

qAnd has fallen into the ditch which he made.

16rHis trouble shall return upon his own head,

And his violent dealing shall come down on 5his own crown.

17I will praise the LORD according to His righteousness,

And will sing praise to the name of the LORD Most High.

Psalm 8

The Glory of the LORD in Creation

To the Chief Musician. 1On the instrument of Gath. A Psalm of David.

1O LORD, our Lord,

How aexcellent is Your name in all the earth,

Who have bset Your glory above the heavens!

2cOut of the mouth of babes and nursing infants

You have 2ordained strength,

Because of Your enemies,

That You may silence dthe enemy and the avenger.

3When I econsider Your heavens, the work of Your fingers,

The moon and the stars, which You have ordained,

4fWhat is man that You are mindful of him,

And the son of man that You gvisit3 him?

5For You have made him a little lower than 4the angels,

And You have crowned him with glory and honor.

6hYou have made him to have dominion over the works of Your hands;

iYou have put all things under his feet,

7All sheep and oxen—

Even the beasts of the field,

8The birds of the air,

And the fish of the sea

That pass through the paths of the seas.

9jO LORD, our Lord,

How excellent is Your name in all the earth!

Psalm 9

Prayer and Thanksgiving for the LORD’s Righteous Judgments

To the Chief Musician. To the tune of 1“Death of the Son.” A Psalm of David.

1I will praise You, O LORD, with my whole heart;

I will tell of all Your marvelous works.

2I will be glad and arejoice in You;

I will sing praise to Your name, bO Most High.

3When my enemies turn back,

They shall fall and perish at Your presence.

4For You have maintained my right and my cause;

You sat on the throne judging in righteousness.

5You have rebuked the 2nations,

You have destroyed the wicked;

You have cblotted out their name forever and ever.

6O enemy, destructions are finished forever!

And you have destroyed cities;

Even their memory has dperished.

7eBut the LORD shall endure forever;

He has prepared His throne for judgment.

8fHe shall judge the world in righteousness,

And He shall administer judgment for the peoples in uprightness.

9The LORD also will be a grefuge3 for the oppressed,

A refuge in times of trouble.

10And those who hknow Your name will put their trust in You;

For You, LORD, have not forsaken those who seek You.

11Sing praises to the LORD, who dwells in Zion!

iDeclare His deeds among the people.

12jWhen He avenges blood, He remembers them;

He does not forget the cry of the 4humble.

13Have mercy on me, O LORD!

Consider my trouble from those who hate me,

You who lift me up from the gates of death,

14That I may tell of all Your praise

In the gates of 5the daughter of Zion.

I will krejoice in Your salvation.

15lThe 6nations have sunk down in the pit which they made;

In the net which they hid, their own foot is caught.

16The LORD is mknown by the judgment He executes;

The wicked is snared in the work of his own hands.

nMeditation.7 Selah

17The wicked shall be turned into hell,

And all the 8nations othat forget God.

18pFor the needy shall not always be forgotten;

qThe expectation of the poor shall not perish forever.

19Arise, O LORD,

Do not let man prevail;

Let the 9nations be judged in Your sight.

20Put them in fear, O LORD,

That the 10nations may know themselves to be but men. Selah

Psalm 10

A Song of Confidence in God’s Triumph over Evil

1Why do You stand afar off, O LORD?

Why do You hide in times of trouble?

2The wicked in his pride 1persecutes the poor;

aLet them be caught in the plots which they have devised.

3For the wicked bboasts of his heart’s desire;

2He cblesses the greedy and renounces the LORD.

4The wicked in his proud countenance does not seek God;

3God is in none of his dthoughts.

5His ways 4are always prospering;

Your judgments are far above, out of his sight;

As for all his enemies, he sneers at them.

6eHe has said in his heart, “I shall not be moved;

fI shall never be in adversity.”

7gHis mouth is full of cursing and hdeceit and oppression;

Under his tongue is trouble and iniquity.

8He sits in the lurking places of the villages;

In the secret places he murders the innocent;

His eyes are secretly fixed on the helpless.

9He lies in wait secretly, as a lion in his den;

He lies in wait to catch the poor;

He catches the poor when he draws him into his net.

10So 5he crouches, he lies low,

That the helpless may fall by his 6strength.

11He has said in his heart,

“God has forgotten;

He hides His face;

He will never see.”

12Arise, O LORD!

O God, ilift up Your hand!

Do not forget the jhumble.

13Why do the wicked renounce God?

He has said in his heart,

“You will not require an account.”

14But You have kseen, for You observe trouble and grief,

To repay it by Your hand.

The helpless lcommits7 himself to You;

mYou are the helper of the fatherless.

15Break the arm of the wicked and the evil man;

Seek out his wickedness until You find none.

16nThe LORD is King forever and ever;

The nations have perished out of His land.

17LORD, You have heard the desire of the humble;

You will prepare their heart;

You will cause Your ear to hear,

18To 8do justice to the fatherless and the oppressed,

That the man of the earth may 9oppress no more.

Psalm 11

Faith in the LORD’s Righteousness

To the Chief Musician. A Psalm of David.

1In athe LORD I put my trust;

How can you say to my soul,

“Flee as a bird to your mountain”?

2For look! bThe wicked bend their bow,

They make ready their arrow on the string,

That they may shoot 1secretly at the upright in heart.

3cIf the foundations are destroyed,

What can the righteous do?

4The LORD is in His holy temple,

The LORD’s dthrone is in heaven;

eHis eyes behold,

His eyelids test the sons of men.

5The LORD ftests the righteous,

But the wicked and the one who loves violence His soul hates.

6Upon the wicked He will rain coals;

Fire and brimstone and a burning wind

gShall be 2the portion of their cup.

7For the LORD is righteous,

He hloves righteousness;

3His countenance beholds the upright.

Psalm 12

Man’s Treachery and God’s Constancy

To the Chief Musician. aOn 1an eight-stringed harp. A Psalm of David.

1Help,2 LORD, for the godly man bceases!

For the faithful disappear from among the sons of men.

2cThey speak idly everyone with his neighbor;

With flattering lips and 3a double heart they speak.

3May the LORD 4cut off all flattering lips,

And the tongue that speaks 5proud things,

4Who have said,

“With our tongue we will prevail;

Our lips are our own;

Who is lord over us?”

5“For the oppression of the poor, for the sighing of the needy,

Now I will arise,” says the LORD;

“I will set him in the safety for which he yearns.”

6The words of the LORD are dpure words,

Like silver tried in a furnace of earth,

Purified seven times.

7You shall keep them, O LORD,

You shall preserve them from this generation forever.

8The wicked prowl on every side,

When vileness is exalted among the sons of men. Messianic Prophecies in the Psalms

Psalm 13

Trust in the Salvation of the LORD

To the Chief Musician. A Psalm of David.

1How long, O LORD? Will You forget me forever?

aHow long will You hide Your face from me?

2How long shall I take counsel in my soul,

Having sorrow in my heart daily?

How long will my enemy be exalted over me?

3Consider and hear me, O LORD my God;

bEnlighten my eyes,

cLest I sleep the sleep of death;

4Lest my enemy say,

“I have prevailed against him”;

Lest those who trouble me rejoice when I am moved.

5But I have trusted in Your mercy;

My heart shall rejoice in Your salvation.

6I will sing to the LORD,

Because He has dealt bountifully with me.

Psalm 14

Folly of the Godless, and God’s Final Triumph

To the Chief Musician. A Psalm of David.

(Ps. 53:1–6)

1The afool has said in his heart,

“There is no God.”

They are corrupt,

They have done abominable works,

There is none who does good.

2bThe LORD looks down from heaven upon the children of men,

To see if there are any who understand, who seek God.

3cThey have all turned aside,

They have together become corrupt;

There is none who does good,

No, not one.

4Have all the workers of iniquity no knowledge,

Who eat up my people as they eat bread,

And ddo not call on the LORD?

5There they are in great fear,

For God is with the generation of the righteous.

6You shame the counsel of the poor,

But the LORD is his erefuge.

7fOh,1 that the salvation of Israel would come out of Zion!

gWhen the LORD brings back 2the captivity of His people,

Let Jacob rejoice and Israel be glad.

Psalm 15

The Character of Those Who May Dwell with the LORD

A Psalm of David.

1LORD, awho may 1abide in Your tabernacle?

Who may dwell in Your holy hill?

2He who walks uprightly,

And works righteousness,

And speaks the btruth in his heart;

3He who cdoes not backbite with his tongue,

Nor does evil to his neighbor,

dNor does he 2take up a reproach against his friend;

4eIn whose eyes a vile person is despised,

But he honors those who fear the LORD;

He who fswears to his own hurt and does not change;

5He who does not put out his money at usury,

Nor does he take a bribe against the innocent.

He who does these things gshall never be moved.

Psalm 16

The Hope of the Faithful, and the Messiah’s Victory

A aMichtam of David.

1Preserve1 me, O God, for in You I put my trust.

2O my soul, you have said to the LORD,

“You are my Lord,

bMy goodness is nothing apart from You.”

3As for the saints who are on the earth,

“They are the excellent ones, in cwhom is all my delight.”

4Their sorrows shall be multiplied who hasten after another god;

Their drink offerings of dblood I will not offer,

eNor take up their names on my lips.

5O LORD, You are the portion of my inheritance and my cup;

You 2maintain my lot.

6The lines have fallen to me in pleasant places;

Yes, I have a good inheritance.

7I will bless the LORD who has given me counsel;

My 3heart also instructs me in the night seasons.

8fI have set the LORD always before me;

Because He is at my right hand I shall not be moved.

9Therefore my heart is glad, and my glory rejoices;

My flesh also will 4rest in hope.

10gFor You will not leave my soul in 5Sheol,

Nor will You allow Your Holy One to 6see corruption.

11You will show me the hpath of life;

In Your presence is fullness of joy;

At Your right hand are pleasures forevermore.

Psalm 17

Prayer with Confidence in Final Salvation

A Prayer of David.

1Hear a just cause, O LORD,

Attend to my cry;

Give ear to my prayer which is not from deceitful lips.

2Let my vindication come from Your presence;

Let Your eyes look on the things that are upright.

3You have tested my heart;

You have visited me in the night;

aYou have 1tried me and have found 2nothing;

I have purposed that my mouth shall not btransgress.

4Concerning the works of men,

By the word of Your lips,

I have kept away from the paths of the destroyer.

5cUphold my steps in Your paths,

That my footsteps may not slip.

6dI have called upon You, for You will hear me, O God;

Incline Your ear to me, and hear my speech.

7Show Your marvelous lovingkindness by Your right hand,

O You who 3save those who trust in You

From those who rise up against them.

8Keep me as the 4apple of Your eye;

Hide me under the shadow of Your wings,

9From the wicked who oppress me,

From my deadly enemies who surround me.

10They have closed up their efat hearts;

With their mouths they fspeak proudly.

11They have now surrounded us in our steps;

They have set their eyes, crouching down to the earth,

12As a lion is eager to tear his prey,

And like a young lion lurking in secret places.

13Arise, O LORD,

Confront him, cast him down;

Deliver my life from the wicked with Your sword,

14With Your hand from men, O LORD,

From men of the world who have their portion in this life,

And whose belly You fill with Your hidden treasure.

They are satisfied with children,

And leave the rest of their possession for their babes.

15As for me, gI will see Your face in righteousness;

hI shall be satisfied when I iawake in Your likeness.

Psalm 18

God the Sovereign Savior

(2 Sam. 22:1–51)

To the Chief Musician. A Psalm of David athe servant of the LORD, who spoke to the LORD the words of bthis song on the day that the LORD delivered him from the hand of all his enemies and from the hand of Saul. And he said:

1I cWILL love You, O LORD, my strength.

2The LORD is my rock and my fortress and my deliverer;

My God, my 1strength, din whom I will trust;

My shield and the 2horn of my salvation, my stronghold.

3I will call upon the LORD, ewho is worthy to be praised;

So shall I be saved from my enemies.

4fThe pangs of death surrounded me,

And the floods of 3ungodliness made me afraid.

5The sorrows of Sheol surrounded me;

The snares of death confronted me.

6In my distress I called upon the LORD,

And cried out to my God;

He heard my voice from His temple,

And my cry came before Him, even to His ears.

7gThen the earth shook and trembled;

The foundations of the hills also quaked and were shaken,

Because He was angry.

8Smoke went up from His nostrils,

And devouring fire from His mouth;

Coals were kindled by it.

9hHe bowed the heavens also, and came down

With darkness under His feet.

10iAnd He rode upon a cherub, and flew;

jHe flew upon the wings of the wind.

11He made darkness His secret place;

kHis canopy around Him was dark waters

And thick clouds of the skies.

12lFrom the brightness before Him,

His thick clouds passed with hailstones and coals of fire.

13The LORD thundered from heaven,

And the Most High uttered mHis voice,

4Hailstones and coals of fire.

14nHe sent out His arrows and scattered 5the foe,

Lightnings in abundance, and He vanquished them.

15Then the channels of the sea were seen,

The foundations of the world were uncovered

At Your rebuke, O LORD,

At the blast of the breath of Your nostrils.

16oHe sent from above, He took me;

He drew me out of many waters.

17He delivered me from my strong enemy,

From those who hated me,

For they were too strong for me.

18They confronted me in the day of my calamity,

But the LORD was my support.

19pHe also brought me out into a broad place;

He delivered me because He delighted in me.

20qThe LORD rewarded me according to my righteousness;

According to the cleanness of my hands

He has recompensed me.

21For I have kept the ways of the LORD,

And have not wickedly departed from my God.

22For all His judgments were before me,

And I did not put away His statutes from me.

23I was also blameless 6before Him,

And I kept myself from my iniquity.

24rTherefore the LORD has recompensed me according to my righteousness,

According to the cleanness of my hands in His sight.

25sWith the merciful You will show Yourself merciful;

With a blameless man You will show Yourself blameless;

26With the pure You will show Yourself pure;

And twith the devious You will show Yourself shrewd.

27For You will save the humble people,

But will bring down uhaughty looks.

28vFor You will light my lamp;

The LORD my God will enlighten my darkness.

29For by You I can 7run against a troop,

By my God I can leap over a wall.

30As for God, wHis way is perfect;

xThe word of the LORD is 8proven;

He is a shield yto all who trust in Him.

31zFor who is God, except the LORD?

And who is a rock, except our God?

32It is God who aarms me with strength,

And makes my way perfect.

33bHe makes my feet like the feet of deer,

And csets me on my high places.

34dHe teaches my hands to make war,

So that my arms can bend a bow of bronze.

35You have also given me the shield of Your salvation;

Your right hand has held me up,

Your gentleness has made me great.

36You enlarged my path under me,

eSo my feet did not slip.

37I have pursued my enemies and overtaken them;

Neither did I turn back again till they were destroyed.

38I have wounded them,

So that they could not rise;

They have fallen under my feet.

39For You have armed me with strength for the battle;

You have 9subdued under me those who rose up against me.

40You have also given me the necks of my enemies,

So that I destroyed those who hated me.

41They cried out, but there was none to save;

fEven to the LORD, but He did not answer them.

42Then I beat them as fine as the dust before the wind;

I gcast them out like dirt in the streets.

43You have delivered me from the strivings of the people;

hYou have made me the head of the 10nations;

iA people I have not known shall serve me.

44As soon as they hear of me they obey me;

The foreigners 11submit to me.

45jThe foreigners fade away,

And come frightened from their hideouts.

46The LORD lives!

Blessed be my Rock!

Let the God of my salvation be exalted.

47It is God who avenges me,

kAnd subdues the peoples under me;

48He delivers me from my enemies.

lYou also lift me up above those who rise against me;

You have delivered me from the violent man.

49mTherefore I will give thanks to You, O LORD, among the 12Gentiles,

And sing praises to Your name.

50nGreat deliverance He gives to His king,

And shows mercy to His anointed,

To David and his 13descendants forevermore.

Psalm 19

The Perfect Revelation of the LORD

To the Chief Musician. A Psalm of David.

1The aheavens declare the glory of God;

And the bfirmament1 shows 2His handiwork.

2Day unto day utters speech,

And night unto night reveals knowledge.

3There is no speech nor language

Where their voice is not heard.

4cTheir 3line has gone out through all the earth,

And their words to the end of the world.

In them He has set a 4tabernacle for the sun,

5Which is like a bridegroom coming out of his chamber,

dAnd rejoices like a strong man to run its race.

6Its rising is from one end of heaven,

And its circuit to the other end;

And there is nothing hidden from its heat.

7eThe law of the LORD is perfect, 5converting the soul;

The testimony of the LORD is sure, making fwise the simple;

8The statutes of the LORD are right, rejoicing the heart;

The commandment of the LORD is pure, enlightening the eyes;

9The fear of the LORD is clean, enduring forever;

The judgments of the LORD are true and righteous altogether.

10More to be desired are they than ggold,

Yea, than much fine gold;

Sweeter also than honey and the 6honeycomb.

11Moreover by them Your servant is warned,

And in keeping them there is great reward.

12Who can understand his errors?

hCleanse me from secret faults.

13Keep back Your servant also from ipresumptuous sins;

Let them not have jdominion over me.

Then I shall be blameless,

And I shall be innocent of 7great transgression.

14kLet the words of my mouth and the meditation of my heart

Be acceptable in Your sight,

O LORD, my 8strength and my lRedeemer. Images of God in the Psalms

Psalm 20

The Assurance of God’s Saving Work

To the Chief Musician. A Psalm of David.

1May the LORD answer you in the day of trouble;

May the name of the God of Jacob 1defend you;

2May He send you help from the sanctuary,

And strengthen you out of Zion;

3May He remember all your offerings,

And accept your burnt sacrifice. Selah

4May He grant you according to your heart’s desire,

And afulfill all your 2purpose.

5We will rejoice in your salvation,

And in the name of our God we will set up our banners!

May the LORD fulfill all your petitions.

6Now I know that the LORD saves His 3anointed;

He will answer him from His holy heaven

With the saving strength of His right hand.

7Some trust in chariots, and some in bhorses;

But we will remember the name of the LORD our God.

8They have bowed down and fallen;

But we have risen and stand upright.

9Save, LORD!

May the King answer us when we call.

Psalm 21

Joy in the Salvation of the LORD

To the Chief Musician. A Psalm of David.

1The king shall have joy in Your strength, O LORD;

And in Your salvation how greatly shall he rejoice!

2You have given him his heart’s desire,

And have not withheld the arequest of his lips. Selah

3For You meet him with the blessings of goodness;

You set a crown of pure gold upon his head.

4bHe asked life from You, and You gave it to him—

Length of days forever and ever.

5His glory is great in Your salvation;

Honor and majesty You have placed upon him.

6For You have made him most blessed forever;

cYou have made him 1exceedingly glad with Your presence.

7For the king trusts in the LORD,

And through the mercy of the Most High he shall not be 2moved.

8Your hand will find all Your enemies;

Your right hand will find those who hate You.

9You shall make them as a fiery oven in the time of Your anger;

The LORD shall swallow them up in His wrath,

And the fire shall devour them.

10Their offspring You shall destroy from the earth,

And their 3descendants from among the sons of men.

11For they intended evil against You;

They devised a plot which they are not able to dperform.

12Therefore You will make them turn their back;

You will make ready Your arrows on Your string toward their faces.

13Be exalted, O LORD, in Your own strength!

We will sing and praise Your power.

Psalm 22

The Suffering, Praise, and Posterity of the Messiah

To the Chief Musician. Set to 1“The Deer of the Dawn.” A Psalm of David.

1My aGod, My God, why have You forsaken Me?

Why are You so far from helping Me,

And from the words of My groaning?

2O My God, I cry in the daytime, but You do not hear;

And in the night season, and am not silent.

3But You are holy,

Enthroned in the bpraises of Israel.

4Our fathers trusted in You;

They trusted, and You delivered them.

5They cried to You, and were delivered;

cThey trusted in You, and were not ashamed.

6But I am da worm, and no man;

eA reproach of men, and despised by the people.

7fAll those who see Me ridicule Me;

They 2shoot out the lip, they shake the head, saying,

8“Heg 3trusted in the LORD, let Him rescue Him;

hLet Him deliver Him, since He delights in Him!”

9iBut You are He who took Me out of the womb;

You made Me trust while on My mother’s breasts.

10I was cast upon You from birth.

From My mother’s womb

jYou have been My God.

11Be not far from Me,

For trouble is near;

For there is none to help.

12kMany bulls have surrounded Me;

Strong bulls of lBashan have encircled Me.

13mThey 4gape at Me with their mouths,

Like a raging and roaring lion.

14I am poured out like water,

nAnd all My bones are out of joint;

My heart is like wax;

It has melted 5within Me.

15oMy strength is dried up like a potsherd,

And pMy tongue clings to My jaws;

You have brought Me to the dust of death.

16For dogs have surrounded Me;

The congregation of the wicked has enclosed Me.

qThey6 pierced My hands and My feet;

17I can count all My bones.

rThey look and stare at Me.

18sThey divide My garments among them,

And for My clothing they cast lots.

19But You, O LORD, do not be far from Me;

O My Strength, hasten to help Me!

20Deliver Me from the sword,

tMy7 precious life from the power of the dog.

21uSave Me from the lion’s mouth

And from the horns of the wild oxen!

vYou have answered Me.

22wI will declare Your name to xMy brethren;

In the midst of the assembly I will praise You.

23yYou who fear the LORD, praise Him!

All you 8descendants of Jacob, glorify Him,

And fear Him, all you offspring of Israel!

24For He has not despised nor abhorred the affliction of the afflicted;

Nor has He hidden His face from Him;

But zwhen He cried to Him, He heard.

25aMy praise shall be of You in the great assembly;

bI will pay My vows before those who fear Him.

26The poor shall eat and be satisfied;

Those who seek Him will praise the LORD.

Let your heart live forever!

27All the ends of the world

Shall remember and turn to the LORD,

And all the families of the 9nations

Shall worship before 10You.

28cFor the kingdom is the LORD’s,

And He rules over the nations.

29dAll the prosperous of the earth

Shall eat and worship;

eAll those who go down to 11the dust

Shall bow before Him,

Even he who cannot keep himself alive.

30A posterity shall serve Him.

It will be recounted of the Lord to the next generation,

31They will come and declare His righteousness to a people who will be born,

That He has done this.

Psalm 23

The LORD the Shepherd of His People

A Psalm of David.

1The LORD is amy shepherd;

bI shall not 1want.

2cHe makes me to lie down in 2green pastures;

dHe leads me beside the 3still waters.

3He restores my soul;

eHe leads me in the paths of righteousness

For His name’s sake.

4Yea, though I walk through the valley of fthe shadow of death,

gI will fear no evil;

hFor You are with me;

Your rod and Your staff, they comfort me.

5You iprepare a table before me in the presence of my enemies;

You janoint my head with oil;

My cup runs over.

6Surely goodness and mercy shall follow me

All the days of my life;

And I will 4dwell in the house of the LORD

5Forever.

Psalm 24

The King of Glory and His Kingdom

A Psalm of David.

1The aearth is the LORD’s, and all its fullness,

The world and those who dwell therein.

2For He has bfounded it upon the seas,

And established it upon the 1waters.

3cWho may ascend into the hill of the LORD?

Or who may stand in His holy place?

4He who has dclean hands and ea pure heart,

Who has not lifted up his soul to an idol,

Nor fsworn deceitfully.

5He shall receive blessing from the LORD,

And righteousness from the God of his salvation.

6This is Jacob, the generation of those who gseek Him,

Who seek Your face. Selah

7hLift up your heads, O you gates!

And be lifted up, you everlasting doors!

iAnd the King of glory shall come in.

8Who is this King of glory?

The LORD strong and mighty,

The LORD mighty in jbattle.

9Lift up your heads, O you gates!

Lift up, you everlasting doors!

And the King of glory shall come in.

10Who is this King of glory?

The LORD of hosts,

He is the King of glory. Selah

Psalm 25

A Plea for Deliverance and Forgiveness

A Psalm of David.

1To aYou, O LORD, I lift up my soul.

2O my God, I btrust in You;

Let me not be ashamed;

cLet not my enemies triumph over me.

3Indeed, let no one who 1waits on You be ashamed;

Let those be ashamed who deal treacherously without cause.

4dShow me Your ways, O LORD;

Teach me Your paths.

5Lead me in Your truth and teach me,

For You are the God of my salvation;

On You I wait all the day.

6Remember, O LORD, eYour tender mercies and Your lovingkindnesses,

For they are from of old.

7Do not remember fthe sins of my youth, nor my transgressions;

gAccording to Your mercy remember me,

For Your goodness’ sake, O LORD.

8Good and upright is the LORD;

Therefore He teaches sinners in the way.

9The humble He guides in justice,

And the humble He teaches His way.

10All the paths of the LORD are mercy and truth,

To such as keep His covenant and His testimonies.

11hFor Your name’s sake, O LORD,

Pardon my iniquity, for it is great.

12Who is the man that fears the LORD?

iHim shall 2He teach in the way He chooses.

13jHe himself shall dwell in 3prosperity,

And khis descendants shall inherit the earth.

14lThe secret of the LORD is with those who fear Him,

And He will show them His covenant.

15mMy eyes are ever toward the LORD,

For He shall 4pluck my feet out of the net.

16nTurn Yourself to me, and have mercy on me,

For I am 5desolate and afflicted.

17The troubles of my heart have enlarged;

Bring me out of my distresses!

18oLook on my affliction and my pain,

And forgive all my sins.

19Consider my enemies, for they are many;

And they hate me with 6cruel hatred.

20Keep my soul, and deliver me;

Let me not be ashamed, for I put my trust in You.

21Let integrity and uprightness preserve me,

For I wait for You.

22pRedeem Israel, O God,

Out of all their troubles!

Psalm 26

A Prayer for Divine Scrutiny and Redemption

A Psalm of David.

1Vindicate ame, O LORD,

For I have bwalked in my integrity.

cI have also trusted in the LORD;

I shall not slip.

2dExamine me, O LORD, and 1prove me;

Try my mind and my heart.

3For Your lovingkindness is before my eyes,

And eI have walked in Your truth.

4I have not fsat with idolatrous mortals,

Nor will I go in with hypocrites.

5I have ghated the assembly of evildoers,

And will not sit with the wicked.

6I will wash my hands in innocence;

So I will go about Your altar, O LORD,

7That I may proclaim with the voice of thanksgiving,

And tell of all Your wondrous works.

8LORD, hI have loved the habitation of Your house,

And the place 2where Your glory dwells.

9iDo3 not gather my soul with sinners,

Nor my life with bloodthirsty men,

10In whose hands is a sinister scheme,

And whose right hand is full of jbribes.

11But as for me, I will walk in my integrity;

Redeem me and be merciful to me.

12kMy foot stands in an even place;

In the congregations I will bless the LORD.

Psalm 27

An Exuberant Declaration of Faith

A Psalm of David.

1The LORD is my alight and my salvation;

Whom shall I fear?

The bLORD is the strength of my life;

Of whom shall I be afraid?

2When the wicked came against me

To ceat1 up my flesh,

My enemies and foes,

They stumbled and fell.

3dThough an army may encamp against me,

My heart shall not fear;

Though war may rise against me,

In this I will be confident.

4eOne thing I have desired of the LORD,

That will I seek:

That I may fdwell in the house of the LORD

All the days of my life,

To behold the 2beauty of the LORD,

And to inquire in His temple.

5For gin the time of trouble

He shall hide me in His pavilion;

In the secret place of His tabernacle

He shall hide me;

He shall hset me high upon a rock.

6And now imy head shall be 3lifted up above my enemies all around me;

Therefore I will offer sacrifices of 4joy in His tabernacle;

I will sing, yes, I will sing praises to the LORD.

7Hear, O LORD, when I cry with my voice!

Have mercy also upon me, and answer me.

8When You said, “Seek My face,”

My heart said to You, “Your face, LORD, I will seek.”

9jDo not hide Your face from me;

Do not turn Your servant away in anger;

You have been my help;

Do not leave me nor forsake me,

O God of my salvation.

10kWhen my father and my mother forsake me,

Then the LORD will take care of me.

11lTeach me Your way, O LORD,

And lead me in a smooth path, because of my enemies.

12Do not deliver me to the will of my adversaries;

For mfalse witnesses have risen against me,

And such as breathe out violence.

13I would have lost heart, unless I had believed

That I would see the goodness of the LORD

nIn the land of the living.

14oWait5 on the LORD;

Be of good courage,

And He shall strengthen your heart;

Wait, I say, on the LORD!

Psalm 28

Rejoicing in Answered Prayer

A Psalm of David.

1To You I will cry, O LORD my Rock:

aDo not be silent to me,

bLest, if You are silent to me,

I become like those who go down to the pit.

2Hear the voice of my supplications

When I cry to You,

cWhen I lift up my hands dtoward Your holy sanctuary.

3Do not 1take me away with the wicked

And with the workers of iniquity,

eWho speak peace to their neighbors,

But evil is in their hearts.

4fGive them according to their deeds,

And according to the wickedness of their endeavors;

Give them according to the work of their hands;

Render to them what they deserve.

5Because gthey do not regard the works of the LORD,

Nor the operation of His hands,

He shall destroy them

And not build them up.

6Blessed be the LORD,

Because He has heard the voice of my supplications!

7The LORD is hmy strength and my shield;

My heart itrusted in Him, and I am helped;

Therefore my heart greatly rejoices,

And with my song I will praise Him.

8The LORD is 2their strength,

And He is the jsaving refuge of His 3anointed.

9Save Your people,

And bless kYour inheritance;

Shepherd them also,

lAnd bear them up forever.

Psalm 29

Praise to God in His Holiness and Majesty

A Psalm of David.

1Give1 aunto the LORD, O you mighty ones,

Give unto the LORD glory and strength.

22Give unto the LORD the glory 3due to His name;

Worship the LORD in bthe 4beauty of holiness.

3The voice of the LORD is over the waters;

cThe God of glory thunders;

The LORD is over many waters.

4The voice of the LORD is powerful;

The voice of the LORD is full of majesty.

5The voice of the LORD breaks dthe cedars,

Yes, the LORD splinters the cedars of Lebanon.

6eHe makes them also skip like a calf,

Lebanon and fSirion like a young wild ox.

7The voice of the LORD 5divides the flames of fire.

8The voice of the LORD shakes the wilderness;

The LORD shakes the Wilderness of gKadesh.

9The voice of the LORD makes the hdeer give birth,

And strips the forests bare;

And in His temple everyone says, “Glory!”

10The iLORD sat enthroned at the Flood,

And jthe LORD sits as King forever.

11kThe LORD will give strength to His people;

The LORD will bless His people with peace.

Psalm 30

The Blessedness of Answered Prayer

A Psalm. A Song aat the dedication of the house of David.

1I WILL extol You, O LORD, for You have blifted me up,

And have not let my foes crejoice over me.

2O LORD my God, I cried out to You,

And You dhealed me.

3O LORD, eYou brought my soul up from the grave;

You have kept me alive, 1that I should not go down to the pit.

4fSing praise to the LORD, you saints of His,

And give thanks at the remembrance of 2His holy name.

5For gHis anger is but for a moment,

hHis favor is for life;

Weeping may endure for a night,

But 3joy comes in the morning.

6Now in my prosperity I said,

“I shall never be 4moved.”

7LORD, by Your favor You have made my mountain stand strong;

iYou hid Your face, and I was troubled.

8I cried out to You, O LORD;

And to the LORD I made supplication:

9“What profit is there in my blood,

When I go down to the pit?

jWill the dust praise You?

Will it declare Your truth?

10Hear, O LORD, and have mercy on me;

LORD, be my helper!”

11kYou have turned for me my mourning into dancing;

You have put off 5my sackcloth and clothed me with gladness,

12To the end that my 6glory may sing praise to You and not be silent.

O LORD my God, I will give thanks to You forever.

Psalm 31

The LORD a Fortress in Adversity

To the Chief Musician. A Psalm of David.

1In aYou, O LORD, I 1put my trust;

Let me never be ashamed;

Deliver me in Your righteousness.

2bBow down Your ear to me,

Deliver me speedily;

Be my rock of 2refuge,

A 3fortress of defense to save me.

3cFor You are my rock and my fortress;

Therefore, dfor Your name’s sake,

Lead me and guide me.

4Pull me out of the net which they have secretly laid for me,

For You are my strength.

5eInto Your hand I commit my spirit;

You have redeemed me, O LORD God of ftruth.

6I have hated those gwho regard useless idols;

But I trust in the LORD.

7I will be glad and rejoice in Your mercy,

For You have considered my trouble;

You have hknown my soul in 4adversities,

8And have not ishut5 me up into the hand of the enemy;

jYou have set my feet in a wide place.

9Have mercy on me, O LORD, for I am in trouble;

kMy eye wastes away with grief,

Yes, my soul and my 6body!

10For my life is spent with grief,

And my years with sighing;

My strength fails because of my iniquity,

And my bones waste away.

11lI am a 7reproach among all my enemies,

But mespecially among my neighbors,

And am repulsive to my acquaintances;

nThose who see me outside flee from me.

12oI am forgotten like a dead man, out of mind;

I am like a 8broken vessel.

13pFor I hear the slander of many;

qFear is on every side;

While they rtake counsel together against me,

They scheme to take away my life.

14But as for me, I trust in You, O LORD;

I say, “You are my God.”

15My times are in Your shand;

Deliver me from the hand of my enemies,

And from those who persecute me.

16tMake Your face shine upon Your servant;

Save me for Your mercies’ sake.

17uDo not let me be ashamed, O LORD, for I have called upon You;

Let the wicked be ashamed;

vLet them be silent in the grave.

18wLet the lying lips be put to silence,

Which xspeak insolent things proudly and contemptuously against the righteous.

19yOh, how great is Your goodness,

Which You have laid up for those who fear You,

Which You have prepared for those who trust in You

In the presence of the sons of men!

20zYou shall hide them in the secret place of Your presence

From the plots of man;

aYou shall keep them secretly in a 9pavilion

From the strife of tongues.

21Blessed be the LORD,

For bHe has shown me His marvelous kindness in a 10strong city!

22For I said in my haste,

“I am cut off from before Your eyes”;

Nevertheless You heard the voice of my supplications

When I cried out to You.

23Oh, love the LORD, all you His saints!

For the LORD preserves the faithful,

And fully repays the proud person.

24cBe of good courage,

And He shall strengthen your heart,

All you who hope in the LORD.

Psalm 32

The Joy of Forgiveness

A Psalm of David. A 1Contemplation.

1Blessed is he whose atransgression is forgiven,

Whose sin is covered.

2Blessed is the man to whom the LORD bdoes not 2impute iniquity,

And cin whose spirit there is no deceit.

3When I kept silent, my bones grew old

Through my groaning all the day long.

4For day and night Your dhand was heavy upon me;

My vitality was turned into the drought of summer. Selah

5I acknowledged my sin to You,

And my iniquity I have not hidden.

eI said, “I will confess my transgressions to the LORD,”

And You forgave the iniquity of my sin. Selah

6fFor this cause everyone who is godly shall gpray to You

In a time when You may be found;

Surely in a flood of great waters

They shall not come near him.

7hYou are my hiding place;

You shall preserve me from trouble;

You shall surround me with isongs of deliverance. Selah

8I will instruct you and teach you in the way you should go;

I will guide you with My eye.

9Do not be like the jhorse or like the mule,

Which have no understanding,

Which must be harnessed with bit and bridle,

Else they will not come near you.

10kMany sorrows shall be to the wicked;

But lhe who trusts in the LORD, mercy shall surround him.

11mBe glad in the LORD and rejoice, you righteous;

And shout for joy, all you upright in heart!

Psalm 33

The Sovereignty of the LORD in Creation and History

1Rejoice ain the LORD, O you righteous!

For praise from the upright is beautiful.

2Praise the LORD with the harp;

1Make melody to Him with an instrument of ten strings.

3Sing to Him a new song;

Play skillfully with a shout of joy.

4For the word of the LORD is right,

And all His work is done in truth.

5He loves righteousness and justice;

The earth is full of the goodness of the LORD.

6bBy the word of the LORD the heavens were made,

And all the chost of them dby the breath of His mouth.

7eHe gathers the waters of the sea together 2as a heap;

He lays up the deep in storehouses.

8Let all the earth fear the LORD;

Let all the inhabitants of the world stand in awe of Him.

9For fHe spoke, and it was done;

He commanded, and it stood fast.

10gThe LORD brings the counsel of the nations to nothing;

He makes the plans of the peoples of no effect.

11hThe counsel of the LORD stands forever,

The plans of His heart to all generations.

12Blessed is the nation whose God is the LORD,

The people He has ichosen as His own inheritance.

13jThe LORD looks from heaven;

He sees all the sons of men.

14From the place of His dwelling He looks

On all the inhabitants of the earth;

15He fashions their hearts individually;

kHe 3considers all their works.

16lNo king is saved by the multitude of an army;

A mighty man is not delivered by great strength.

17mA horse is a 4vain hope for safety;

Neither shall it deliver any by its great strength.

18nBehold, the eye of the LORD is on those who fear Him,

On those who hope in His mercy,

19To deliver their soul from death,

And oto keep them alive in famine.

20Our soul waits for the LORD;

He is our help and our shield.

21For our heart shall rejoice in Him,

Because we have trusted in His holy name.

22Let Your mercy, O LORD, be upon us,

Just as we hope in You.

Psalm 34

The Happiness of Those Who Trust in God

A Psalm of David awhen he pretended madness before Abimelech, who drove him away, and he departed.

1I WILL bbless the LORD at all times;

His praise shall continually be in my mouth.

2My soul shall make its boast in the LORD;

The humble shall hear of it and be glad.

3Oh, magnify the LORD with me,

And let us exalt His name together.

4I csought the LORD, and He heard me,

And delivered me from all my fears.

5They looked to Him and were radiant,

And their faces were not ashamed.

6This poor man cried out, and the LORD heard him,

And saved him out of all his troubles.

7dThe 1angel of the LORD eencamps all around those who fear Him,

And delivers them.

8Oh, ftaste and see that the LORD is good;

gBlessed is the man who trusts in Him!

9Oh, fear the LORD, you His saints!

There is no 2want to those who fear Him.

10The young lions lack and suffer hunger;

hBut those who seek the LORD shall not lack any good thing.

11Come, you children, listen to me;

iI will teach you the fear of the LORD.

12jWho is the man who desires life,

And loves many days, that he may see good?

13Keep your tongue from evil,

And your lips from speaking kdeceit.

14lDepart from evil and do good;

mSeek peace and pursue it.

15nThe eyes of the LORD are on the righteous,

And His ears are open to their cry.

16oThe face of the LORD is against those who do evil,

pTo 3cut off the remembrance of them from the earth.

17The righteous cry out, and qthe LORD hears,

And delivers them out of all their troubles.

18rThe LORD is near sto those who have a broken heart,

And saves such as 4have a contrite spirit.

19tMany are the afflictions of the righteous,

uBut the LORD delivers him out of them all.

20He guards all his bones;

vNot one of them is broken.

21wEvil shall slay the wicked,

And those who hate the righteous shall be 5condemned.

22The LORD xredeems the soul of His servants,

And none of those who trust in Him shall be condemned.

Psalm 35

The LORD the Avenger of His People

A Psalm of David.

1Plead1 my cause, O LORD, with those who strive with me;

Fight against those who fight against me.

2Take hold of shield and 2buckler,

And stand up for my help.

3Also draw out the spear,

And stop those who pursue me.

Say to my soul,

“I am your salvation.”

4aLet those be put to shame and brought to dishonor

Who seek after my life;

Let those be bturned back and brought to confusion

Who plot my hurt.

5cLet them be like chaff before the wind,

And let the 3angel of the LORD chase them.

6Let their way be ddark and slippery,

And let the angel of the LORD pursue them.

7For without cause they have ehidden their net for me in a pit,

Which they have dug without cause for my life.

84Let fdestruction come upon him unexpectedly,

And let his net that he has hidden catch himself;

Into that very destruction let him fall.

9And my soul shall be joyful in the LORD;

It shall rejoice in His salvation.

10gAll my bones shall say,

“LORD, hwho is like You,

Delivering the poor from him who is too strong for him,

Yes, the poor and the needy from him who plunders him?”

11Fierce witnesses rise up;

They ask me things that I do not know.

12iThey reward me evil for good,

To the sorrow of my soul.

13But as for me, jwhen they were sick,

My clothing was sackcloth;

I humbled myself with fasting;

And my prayer would return to my own 5heart.

14I paced about as though he were my friend or brother;

I bowed down 6heavily, as one who mourns for his mother.

15But in my 7adversity they rejoiced

And gathered together;

Attackers gathered against me,

And I did not know it;

They tore at me and did not cease;

16With ungodly mockers at feasts

They gnashed at me with their teeth.

17Lord, how long will You klook on?

Rescue me from their destructions,

My precious life from the lions.

18I will give You thanks in the great assembly;

I will praise You among 8many people.

19lLet them not rejoice over me who are wrongfully my enemies;

Nor let them wink with the eye who hate me without a cause.

20For they do not speak peace,

But they devise deceitful matters

Against the quiet ones in the land.

21They also opened their mouth wide against me,

And said, “Aha, aha!

Our eyes have seen it.”

22This You have seen, O LORD;

Do not keep silence.

O Lord, do not be far from me.

23Stir up Yourself, and awake to my vindication,

To my cause, my God and my Lord.

24Vindicate me, O LORD my God, according to Your righteousness;

And let them not rejoice over me.

25Let them not say in their hearts, “Ah, so we would have it!”

Let them not say, “We have swallowed him up.”

26Let them be ashamed and brought to mutual confusion

Who rejoice at my hurt;

Let them be mclothed with shame and dishonor

Who exalt themselves against me.

27nLet them shout for joy and be glad,

Who favor my righteous cause;

And let them say continually,

“Let the LORD be magnified,

Who has pleasure in the prosperity of His servant.”

28And my tongue shall speak of Your righteousness

And of Your praise all the day long.

Psalm 36

Man’s Wickedness and God’s Perfections

To the Chief Musician. A Psalm of David the servant of the LORD.

1An oracle within my heart concerning the transgression of the wicked:

aThere is no fear of God before his eyes.

2For he flatters himself in his own eyes,

When he finds out his iniquity and when he hates.

3The words of his mouth are wickedness and deceit;

bHe has ceased to be wise and to do good.

4cHe devises wickedness on his bed;

He sets himself din a way that is not good;

He does not 1abhor eevil.

5Your mercy, O LORD, is in the heavens;

Your faithfulness reaches to the clouds.

6Your righteousness is like the 2great mountains;

fYour judgments are a great deep;

O LORD, You preserve man and beast.

7How precious is Your lovingkindness, O God!

Therefore the children of men gput their trust under the shadow of Your wings.

8hThey are abundantly satisfied with the fullness of Your house,

And You give them drink from ithe river of Your pleasures.

9jFor with You is the fountain of life;

kIn Your light we see light.

10Oh, continue Your lovingkindness to those who know You,

And Your righteousness to the upright in heart.

11Let not the foot of pride come against me,

And let not the hand of the wicked drive me away.

12There the workers of iniquity have fallen;

They have been cast down and are not able to rise.

Psalm 37

The Heritage of the Righteous and the Calamity of the Wicked

A Psalm of David.

1Doa not fret because of evildoers,

Nor be envious of the workers of iniquity.

2For they shall soon be cut down blike the grass,

And wither as the green herb.

3Trust in the LORD, and do good;

Dwell in the land, and feed on His faithfulness.

4cDelight yourself also in the LORD,

And He shall give you the desires of your dheart.

5eCommit1 your way to the LORD,

Trust also in Him,

And He shall bring it to pass.

6fHe shall bring forth your righteousness as the light,

And your justice as the noonday.

7Rest in the LORD, gand wait patiently for Him;

Do not fret because of him who hprospers in his way,

Because of the man who brings wicked schemes to pass.

8iCease from anger, and forsake wrath;

jDo not fret—it only causes harm.

9For evildoers shall be 2cut off;

But those who wait on the LORD,

They shall kinherit the earth.

10For lyet a little while and the wicked shall be no more;

Indeed, myou will look carefully for his place,

But it shall be no more.

11nBut the meek shall inherit the earth,

And shall delight themselves in the abundance of peace.

12The wicked plots against the just,

oAnd gnashes at him with his teeth.

13pThe Lord laughs at him,

For He sees that qhis day is coming.

14The wicked have drawn the sword

And have bent their bow,

To cast down the poor and needy,

To slay those who are of upright conduct.

15Their sword shall enter their own heart,

And their bows shall be broken.

16rA little that a righteous man has

Is better than the riches of many wicked.

17For the arms of the wicked shall be broken,

But the LORD upholds the righteous.

18The LORD knows the days of the upright,

And their inheritance shall be forever.

19They shall not be ashamed in the evil time,

And in the days of famine they shall be satisfied.

20But the wicked shall perish;

And the enemies of the LORD,

Like the splendor of the meadows, shall vanish.

Into smoke they shall vanish away.

21The wicked borrows and does not repay,

But sthe righteous shows mercy and gives.

22tFor those blessed by Him shall inherit the earth,

But those cursed by Him shall be 3cut off.

23uThe steps of a good man are 4ordered by the LORD,

And He delights in his way.

24vThough he fall, he shall not be utterly cast down;

For the LORD upholds him with His hand.

25I have been young, and now am old;

Yet I have not seen the righteous forsaken,

Nor his descendants begging bread.

26wHe is 5ever merciful, and lends;

And his descendants are blessed.

27Depart from evil, and do good;

And dwell forevermore.

28For the LORD loves justice,

And does not forsake His saints;

They are preserved forever,

But the descendants of the wicked shall be cut off.

29xThe righteous shall inherit the land,

And dwell in it forever.

30yThe mouth of the righteous speaks wisdom,

And his tongue talks of justice.

31The law of his God is in his heart;

None of his steps shall 6slide.

32The wicked zwatches the righteous,

And seeks to slay him.

33The LORD awill not leave him in his hand,

Nor condemn him when he is judged.

34bWait on the LORD,

And keep His way,

And He shall exalt you to inherit the land;

When the wicked are cut off, you shall see it.

35I have seen the wicked in great power,

And spreading himself like a native green tree.

36Yet 7he passed away, and behold, he was no more;

Indeed I sought him, but he could not be found.

37Mark the blameless man, and observe the upright;

For the future of that man is peace.

38cBut the transgressors shall be destroyed together;

The future of the wicked shall be cut off.

39But the salvation of the righteous is from the LORD;

He is their strength din the time of trouble.

40And ethe LORD shall help them and deliver them;

He shall deliver them from the wicked,

And save them,

fBecause they trust in Him.

Psalm 38

Prayer in Time of Chastening

A Psalm of David. aTo bring to remembrance.

1O LORD, do not brebuke me in Your wrath,

Nor chasten me in Your hot displeasure!

2For Your arrows pierce me deeply,

And Your hand presses me down.

3There is no soundness in my flesh

Because of Your anger,

Nor any health in my bones

Because of my sin.

4For my iniquities have gone over my head;

Like a heavy burden they are too heavy for me.

5My wounds are foul and festering

Because of my foolishness.

6I am 1troubled, I am bowed down greatly;

I go mourning all the day long.

7For my loins are full of inflammation,

And there is no soundness in my flesh.

8I am feeble and severely broken;

I groan because of the turmoil of my heart.

9Lord, all my desire is before You;

And my sighing is not hidden from You.

10My heart pants, my strength fails me;

As for the light of my eyes, it also has gone from me.

11My loved ones and my friends cstand aloof from my plague,

And my relatives stand afar off.

12Those also who seek my life lay snares for me;

Those who seek my hurt speak of destruction,

And plan deception all the day long.

13But I, like a deaf man, do not hear;

And I am like a mute who does not open his mouth.

14Thus I am like a man who does not hear,

And in whose mouth is no response.

15For 2in You, O LORD, dI hope;

You will 3hear, O Lord my God.

16For I said, “Hear me, lest they rejoice over me,

Lest, when my foot slips, they exalt themselves against me.”

17eFor I am ready to fall,

And my sorrow is continually before me.

18For I will fdeclare my iniquity;

I will be gin 4anguish over my sin.

19But my enemies are vigorous, and they are strong;

And those who hate me wrongfully have multiplied.

20Those also hwho render evil for good,

They are my adversaries, because I follow what is good.

21Do not forsake me, O LORD;

O my God, ibe not far from me!

22Make haste to help me,

O Lord, my salvation!

Psalm 39

Prayer for Wisdom and Forgiveness

To the Chief Musician. To Jeduthun. A Psalm of David.

1I SAID, “I will guard my ways,

Lest I sin with my atongue;

I will restrain my mouth with a muzzle,

While the wicked are before me.”

2bI was mute with silence,

I held my peace even from good;

And my sorrow was stirred up.

3My heart was hot within me;

While I was 1musing, the fire burned.

Then I spoke with my tongue:

4“LORD, cmake me to know my end,

And what is the measure of my days,

That I may know how frail I am.

5Indeed, You have made my days as handbreadths,

And my age is as nothing before You;

Certainly every man at his best state is but dvapor. Selah

6Surely every man walks about like a shadow;

Surely they 2busy themselves in vain;

He heaps up riches,

And does not know who will gather them.

7“And now, Lord, what do I wait for?

My ehope is in You.

8Deliver me from all my transgressions;

Do not make me fthe reproach of the foolish.

9gI was mute, I did not open my mouth,

Because it was hYou who did it.

10iRemove Your plague from me;

I am consumed by the blow of Your hand.

11When with rebukes You correct man for iniquity,

You make his beauty jmelt away like a moth;

Surely every man is vapor. Selah

12“Hear my prayer, O LORD,

And give ear to my cry;

Do not be silent at my tears;

For I am a stranger with You,

A sojourner, kas all my fathers were.

13lRemove Your gaze from me, that I may regain strength,

Before I go away and mam no more.”

Psalm 40

Faith Persevering in Trial

(Ps. 70:1–5)

To the Chief Musician. A Psalm of David.

1I aWAITED patiently for the LORD;

And He inclined to me,

And heard my cry.

2He also brought me up out of a horrible pit,

Out of bthe miry clay,

And cset my feet upon a rock,

And established my steps.

3dHe has put a new song in my mouth—

Praise to our God;

Many will see it and fear,

And will trust in the LORD.

4eBlessed is that man who makes the LORD his trust,

And does not respect the proud, nor such as turn aside to lies.

5fMany, O LORD my God, are Your wonderful works

Which You have done;

gAnd Your thoughts toward us

Cannot be recounted to You in order;

If I would declare and speak of them,

They are more than can be numbered.

6hSacrifice and offering You did not desire;

My ears You have opened.

Burnt offering and sin offering You did not require.

7Then I said, “Behold, I come;

In the scroll of the book it is written of me.

8iI delight to do Your will, O my God,

And Your law is jwithin my heart.”

9kI have proclaimed the good news of righteousness

In the great assembly;

Indeed, lI do not restrain my lips,

O LORD, You Yourself know.

10mI have not hidden Your righteousness within my heart;

I have declared Your faithfulness and Your salvation;

I have not concealed Your lovingkindness and Your truth

From the great assembly.

11Do not withhold Your tender mercies from me, O LORD;

nLet Your lovingkindness and Your truth continually preserve me.

12For innumerable evils have surrounded me;

oMy iniquities have overtaken me, so that I am not able to look up;

They are more than the hairs of my head;

Therefore my heart fails me.

13pBe pleased, O LORD, to deliver me;

O LORD, make haste to help me!

14qLet them be ashamed and brought to mutual confusion

Who seek to destroy my 1life;

Let them be driven backward and brought to dishonor

Who wish me evil.

15Let them be rconfounded because of their shame,

Who say to me, “Aha, aha!”

16sLet all those who seek You rejoice and be glad in You;

Let such as love Your salvation tsay continually,

“The LORD be magnified!”

17uBut I am poor and needy;

vYet the LORD thinks upon me.

You are my help and my deliverer;

Do not delay, O my God.

Psalm 41

The Blessing and Suffering of the Godly

To the Chief Musician. A Psalm of David.

1Blessed is he who considers the 1poor;

The LORD will deliver him in time of trouble.

2The LORD will preserve him and keep him alive,

And he will be blessed on the earth;

aYou will not deliver him to the will of his enemies.

3The LORD will strengthen him on his bed of illness;

You will 2sustain him on his sickbed.

4I said, “LORD, be merciful to me;

bHeal my soul, for I have sinned against You.”

5My enemies speak evil of me:

“When will he die, and his name perish?”

6And if he comes to see me, he speaks 3lies;

His heart gathers iniquity to itself;

When he goes out, he tells it.

7All who hate me whisper together against me;

Against me they 4devise my hurt.

8“An5 evil disease,” they say, “clings to him.

And now that he lies down, he will rise up no more.”

9cEven my own familiar friend in whom I trusted,

dWho ate my bread,

Has 6lifted up his heel against me.

10But You, O LORD, be merciful to me, and raise me up,

That I may repay them.

11By this I know that You are well pleased with me,

Because my enemy does not triumph over me.

12As for me, You uphold me in my integrity,

And eset me before Your face forever.

13fBlessed be the LORD God of Israel

From everlasting to everlasting!

Amen and Amen.

BOOK TWO

Psalms 42—72

Psalm 42

Yearning for God in the Midst of Distresses

To the Chief Musician. A 1Contemplation of the sons of Korah.

1As the deer 2pants for the water brooks,

So pants my soul for You, O God.

2aMy soul thirsts for God, for the bliving God.

When shall I come and 3appear before God?

3cMy tears have been my food day and night,

While they continually say to me,

d“Where is your God?”

4When I remember these things,

eI pour out my soul within me.

For I used to go with the multitude;

fI went with them to the house of God,

With the voice of joy and praise,

With a multitude that kept a pilgrim feast.

5gWhy are you 4cast down, O my soul?

And why are you disquieted within me?

hHope in God, for I shall yet praise Him

5For the help of His countenance.

66O my God, my soul is cast down within me;

Therefore I will remember You from the land of the Jordan,

And from the heights of Hermon,

From 7the Hill Mizar.

7Deep calls unto deep at the noise of Your waterfalls;

iAll Your waves and billows have gone over me.

8The LORD will jcommand His lovingkindness in the daytime,

And kin the night His song shall be with me—

A prayer to the God of my life.

9I will say to God my Rock,

l“Why have You forgotten me?

Why do I go mourning because of the oppression of the enemy?”

10As with a 8breaking of my bones,

My enemies 9reproach me,

mWhile they say to me all day long,

“Where is your God?”

11nWhy are you cast down, O my soul?

And why are you disquieted within me?

Hope in God;

For I shall yet praise Him,

The 10help of my countenance and my God.

Psalm 43

Prayer to God in Time of Trouble

1Vindicate ame, O God,

And bplead my cause against an ungodly nation;

Oh, deliver me from the deceitful and unjust man!

2For You are the God of my strength;

Why do You cast me off?

cWhy do I go mourning because of the oppression of the enemy?

3dOh, send out Your light and Your truth!

Let them lead me;

Let them bring me to eYour holy hill

And to Your 1tabernacle.

4Then I will go to the altar of God,

To God my exceeding joy;

And on the harp I will praise You,

O God, my God.

5fWhy are you cast down, O my soul?

And why are you disquieted within me?

Hope in God;

For I shall yet praise Him,

The 2help of my countenance and my God. Anointing of the Holy Spirit in the Old Testament

Psalm 44

Redemption Remembered in Present Dishonor

To the Chief Musician. A aContemplation1 of the sons of Korah.

1We have heard with our ears, O God,

bOur fathers have told us,

The deeds You did in their days,

In days of old:

2cYou drove out the 2nations with Your hand,

But them You planted;

You afflicted the peoples, and cast them out.

3For dthey did not gain possession of the land by their own sword,

Nor did their own arm save them;

But it was Your right hand, Your arm, and the light of Your countenance,

eBecause You favored them.

4fYou are my King, 3O God;

4Command victories for Jacob.

5Through You gwe will push down our enemies;

Through Your name we will trample those who rise up against us.

6For hI will not trust in my bow,

Nor shall my sword save me.

7But You have saved us from our enemies,

And have put to shame those who hated us.

8iIn God we boast all day long,

And praise Your name forever. Selah

9But jYou have cast us off and put us to shame,

And You do not go out with our armies.

10You make us kturn back from the enemy,

And those who hate us have taken 5spoil for themselves.

11lYou have given us up like sheep intended for food,

And have mscattered us among the nations.

12nYou sell Your people for next to nothing,

And are not enriched by selling them.

13oYou make us a reproach to our neighbors,

A scorn and a derision to those all around us.

14pYou make us a byword among the nations,

qA shaking of the head among the peoples.

15My dishonor is continually before me,

And the shame of my face has covered me,

16Because of the voice of him who reproaches and reviles,

rBecause of the enemy and the avenger.

17sAll this has come upon us;

But we have not forgotten You,

Nor have we dealt falsely with Your covenant.

18Our heart has not turned back,

tNor have our steps departed from Your way;

19But You have severely broken us in uthe place of jackals,

And covered us vwith the shadow of death.

20If we had forgotten the name of our God,

Or wstretched6 out our hands to a foreign god,

21xWould not God search this out?

For He knows the secrets of the heart.

22yYet for Your sake we are killed all day long;

We are accounted as sheep for the slaughter.

23zAwake! Why do You sleep, O Lord?

Arise! Do not cast us off forever.

24aWhy do You hide Your face,

And forget our affliction and our oppression?

25For bour soul is bowed down to the 7dust;

Our body clings to the ground.

26Arise for our help,

And redeem us for Your mercies’ sake.

Psalm 45

The Glories of the Messiah and His Bride

To the Chief Musician. aSet to 1“The Lilies.” A 2Contemplation of the sons of Korah. A Song of Love.

1My heart is overflowing with a good theme;

I recite my composition concerning the King;

My tongue is the pen of a 3ready writer.

2You are fairer than the sons of men;

bGrace is poured upon Your lips;

Therefore God has blessed You forever.

34Gird Your csword upon Your thigh, dO Mighty One,

With Your eglory and Your majesty.

4fAnd in Your majesty ride prosperously because of truth, humility, and righteousness;

And Your right hand shall teach You awesome things.

5Your arrows are sharp in the heart of the King’s enemies;

The peoples fall under You.

6gYour throne, O God, is forever and ever;

A hscepter of righteousness is the scepter of Your kingdom.

7You love righteousness and hate wickedness;

Therefore God, Your God, has ianointed You

With the oil of jgladness more than Your companions.

8All Your garments are kscented with myrrh and aloes and cassia,

Out of the ivory palaces, by which they have made You glad.

9lKings’ daughters are among Your honorable women;

mAt Your right hand stands the queen in gold from Ophir.

10Listen, O daughter,

Consider and incline your ear;

nForget your own people also, and your father’s house;

11So the King will greatly desire your beauty;

oBecause He is your Lord, worship Him.

12And the daughter of Tyre will come with a gift;

pThe rich among the people will seek your favor.

13The royal daughter is all glorious within the palace;

Her clothing is woven with gold.

14qShe shall be brought to the King in robes of many colors;

The virgins, her companions who follow her, shall be brought to You.

15With gladness and rejoicing they shall be brought;

They shall enter the King’s palace.

16Instead of Your fathers shall be Your sons,

rWhom You shall make princes in all the earth.

17sI will make Your name to be remembered in all generations;

Therefore the people shall praise You forever and ever.

Psalm 46

God the Refuge of His People and Conqueror of the Nations

To the Chief Musician. A Psalm of the sons of Korah. A Song afor Alamoth.

1God is our brefuge and strength,

cA1 very present help in trouble.

2Therefore we will not fear,

Even though the earth be removed,

And though the mountains be carried into the 2midst of the sea;

3dThough its waters roar and be troubled,

Though the mountains shake with its swelling. Selah

4There is a eriver whose streams shall make glad the fcity of God,

The holy place of the 3tabernacle of the Most High.

5God is gin the midst of her, she shall not be 4moved;

God shall help her, just 5at the break of dawn.

6hThe nations raged, the kingdoms were moved;

He uttered His voice, the earth melted.

7The iLORD of hosts is with us;

The God of Jacob is our refuge. Selah

8Come, behold the works of the LORD,

Who has made desolations in the earth.

9jHe makes wars cease to the end of the earth;

kHe breaks the bow and cuts the spear in two;

lHe burns the chariot in the fire.

10Be still, and know that I am God;

mI will be exalted among the nations,

I will be exalted in the earth!

11The LORD of hosts is with us;

The God of Jacob is our refuge. Selah

Psalm 47

Praise to God, the Ruler of the Earth

To the Chief Musician. A Psalm of the sons of Korah.

1Oh, clap your hands, all you peoples!

Shout to God with the voice of triumph!

2For the LORD Most High is awesome;

He is a great aKing over all the earth.

3bHe will subdue the peoples under us,

And the nations under our feet.

4He will choose our cinheritance for us,

The excellence of Jacob whom He loves. Selah

5dGod has gone up with a shout,

The LORD with the sound of a trumpet.

6Sing praises to God, sing praises!

Sing praises to our King, sing praises!

7eFor God is the King of all the earth;

fSing praises with understanding.

8gGod reigns over the nations;

God hsits on His iholy throne.

9The princes of the people have gathered together,

jThe people of the God of Abraham.

kFor the shields of the earth belong to God;

He is greatly exalted.

Psalm 48

The Glory of God in Zion

A Song. A Psalm of the sons of Korah.

1Great is the LORD, and greatly to be praised

In the acity of our God,

In His holy mountain.

2bBeautiful in 1elevation,

The joy of the whole earth,

Is Mount Zion on the sides of the north,

The city of the great King.

3God is in her palaces;

He is known as her refuge.

4For behold, cthe kings assembled,

They passed by together.

5They saw it, and so they marveled;

They were troubled, they hastened away.

6Fear dtook hold of them there,

And pain, as of a woman in birth pangs,

7As when You break the eships of Tarshish

With an east wind.

8As we have heard,

So we have seen

In the city of the LORD of hosts,

In the city of our God:

God will festablish it forever. Selah

9We have thought, O God, on gYour lovingkindness,

In the midst of Your temple.

10According to hYour name, O God,

So is Your praise to the ends of the earth;

Your right hand is full of righteousness.

11Let Mount Zion rejoice,

Let the daughters of Judah be glad,

Because of Your judgments.

12Walk about Zion,

And go all around her.

Count her towers;

13Mark well her bulwarks;

Consider her palaces;

That you may itell it to the generation following.

14For this is God,

Our God forever and ever;

jHe will be our guide

2Even to death.

Psalm 49

The Confidence of the Foolish

To the Chief Musician. A Psalm of the sons of Korah.

1Hear this, all peoples;

Give ear, all inhabitants of the world,

2Both low and high,

Rich and poor together.

3My mouth shall speak wisdom,

And the meditation of my heart shall give understanding.

4I will incline my ear to a proverb;

I will disclose my 1dark saying on the harp.

5Why should I fear in the days of evil,

When the iniquity at my heels surrounds me?

6Those who atrust in their wealth

And boast in the multitude of their riches,

7None of them can by any means redeem his brother,

Nor bgive to God a ransom for him—

8For cthe redemption of their souls is costly,

And it shall cease forever—

9That he should continue to live eternally,

And dnot 2see the Pit.

10For he sees wise men die;

Likewise the fool and the senseless person perish,

And leave their wealth to others.

113Their inner thought is that their houses will last forever,

Their dwelling places to all generations;

They ecall their lands after their own names.

12Nevertheless man, though in honor, does not 4remain;

He is like the beasts that perish.

13This is the way of those who are ffoolish,

And of their posterity who approve their sayings. Selah

14Like sheep they are laid in the grave;

Death shall feed on them;

gThe upright shall have dominion over them in the morning;

hAnd their beauty shall be consumed in 5the grave, far from their dwelling.

15But God iwill redeem my soul from the power of 6the grave,

For He shall jreceive me. Selah

16Do not be afraid when one becomes rich,

When the glory of his house is increased;

17For when he dies he shall carry nothing away;

His glory shall not descend after him.

18Though while he lives khe blesses himself

(For men will praise you when you do well for yourself),

19He shall go to the generation of his fathers;

They shall never see llight.7

20A man who is in honor, yet does not understand,

mIs like the beasts that perish.

Psalm 50

God the Righteous Judge

A Psalm of Asaph.

1The aMighty One, God the LORD,

Has spoken and called the earth

From the rising of the sun to its going down.

2Out of Zion, the perfection of beauty,

bGod will shine forth.

3Our God shall come, and shall not keep silent;

cA fire shall devour before Him,

And it shall be very tempestuous all around Him.

4dHe shall call to the heavens from above,

And to the earth, that He may judge His people:

5“Gather eMy saints together to Me,

fThose who have 1made a covenant with Me by sacrifice.”

6Let the gheavens declare His righteousness,

For hGod Himself is Judge. Selah

7“Hear, O My people, and I will speak,

O Israel, and I will testify against you;

iI am God, your God!

8jI will not 2rebuke you kfor your sacrifices

Or your burnt offerings,

Which are continually before Me.

9lI will not take a bull from your house,

Nor goats out of your folds.

10For every beast of the forest is Mine,

And the cattle on a thousand hills.

11I know all the birds of the mountains,

And the wild beasts of the field are Mine.

12“If I were hungry, I would not tell you;

mFor the world is Mine, and all its fullness.

13nWill I eat the flesh of bulls,

Or drink the blood of goats?

14oOffer to God thanksgiving,

And ppay your vows to the Most High.

15qCall upon Me in the day of trouble;

I will deliver you, and you shall glorify Me.”

16But to the wicked God says:

“What right have you to declare My statutes,

Or take My covenant in your mouth,

17rSeeing you hate instruction

And cast My words behind you?

18When you saw a thief, you sconsented3 with him,

And have been a tpartaker with adulterers.

19You give your mouth to evil,

And uyour tongue frames deceit.

20You sit and speak against your brother;

You slander your own mother’s son.

21These things you have done, and I kept silent;

vYou thought that I was altogether like you;

But I will rebuke you,

And wset them in order before your eyes.

22“Now consider this, you who xforget God,

Lest I tear you in pieces,

And there be none to deliver:

23Whoever offers praise glorifies Me;

And yto him who orders his conduct aright

I will show the salvation of God.”

Psalm 51

A Prayer of Repentance

To the Chief Musician. A Psalm of David awhen Nathan the prophet went to him, after he had gone in to Bathsheba.

1Have mercy upon me, O God,

According to Your lovingkindness;

According to the multitude of Your tender mercies,

bBlot out my transgressions.

2cWash me thoroughly from my iniquity,

And cleanse me from my sin.

3For I acknowledge my transgressions,

And my sin is always before me.

4dAgainst You, You only, have I sinned,

And done this evil ein Your sight—

fThat You may be found just 1when You speak,

And blameless when You judge.

5gBehold, I was brought forth in iniquity,

And in sin my mother conceived me.

6Behold, You desire truth in the inward parts,

And in the hidden part You will make me to know wisdom.

7hPurge me with hyssop, and I shall be clean;

Wash me, and I shall be iwhiter than snow.

8Make me hear joy and gladness,

That the bones You have broken jmay rejoice.

9Hide Your face from my sins,

And blot out all my iniquities.

10kCreate in me a clean heart, O God,

And renew a steadfast spirit within me.

11Do not cast me away from Your presence,

And do not take Your lHoly Spirit from me.

12Restore to me the joy of Your salvation,

And uphold me by Your mgenerous Spirit.

13Then I will teach transgressors Your ways,

And sinners shall be converted to You.

14Deliver me from the guilt of bloodshed, O God,

The God of my salvation,

And my tongue shall sing aloud of Your righteousness.

15O Lord, open my lips,

And my mouth shall show forth Your praise.

16For nYou do not desire sacrifice, or else I would give it;

You do not delight in burnt offering.

17oThe sacrifices of God are a broken spirit,

A broken and a contrite heart—

These, O God, You will not despise.

18Do good in Your good pleasure to Zion;

Build the walls of Jerusalem.

19Then You shall be pleased with pthe sacrifices of righteousness,

With burnt offering and whole burnt offering;

Then they shall offer bulls on Your altar.

Psalm 52

The End of the Wicked and the Peace of the Godly

To the Chief Musician. A 1Contemplation of David awhen Doeg the Edomite went and btold Saul, and said to him, “David has gone to the house of Ahimelech.”

1Why do you boast in evil, O mighty man?

The goodness of God endures continually.

2Your tongue devises destruction,

Like a sharp razor, working deceitfully.

3You love evil more than good,

Lying rather than speaking righteousness. Selah

4You love all devouring words,

You deceitful tongue.

5God shall likewise destroy you forever;

He shall take you away, and pluck you out of your dwelling place,

And uproot you from the land of the living. Selah

6The righteous also shall see and fear,

And shall laugh at him, saying,

7“Here is the man who did not make God his strength,

But trusted in the abundance of his riches,

And strengthened himself in his 2wickedness.”

8But I am clike a green olive tree in the house of God;

I trust in the mercy of God forever and ever.

9I will praise You forever,

Because You have done it;

And in the presence of Your saints

I will wait on Your name, for it 3is good.

Psalm 53

Folly of the Godless, and the Restoration of Israel

(Ps. 14:1–7)

To the Chief Musician. Set to “Mahalath.” A 1Contemplation of David.

1The afool has said in his heart,

“There is no God.”

They are corrupt, and have done abominable iniquity;

bThere is none who does good.

2God looks down from heaven upon the children of men,

To see if there are any who understand, who cseek God.

3Every one of them has turned aside;

They have together become corrupt;

There is none who does good,

No, not one.

4Have the workers of iniquity dno knowledge,

Who eat up my people as they eat bread,

And do not call upon God?

5eThere they are in great fear

Where no fear was,

For God has scattered the bones of him who encamps against you;

You have put them to shame,

Because God has despised them.

6fOh, that the salvation of Israel would come out of Zion!

When God brings back 2the captivity of His people,

Let Jacob rejoice and Israel be glad.

Psalm 54

Answered Prayer for Deliverance from Adversaries

To the Chief Musician. With 1stringed instruments. A 2Contemplation of David awhen the Ziphites went and said to Saul, “Is David not hiding with us?”

1Save me, O God, by Your name,

And vindicate me by Your strength.

2Hear my prayer, O God;

Give ear to the words of my mouth.

3For strangers have risen up against me,

And oppressors have sought after my life;

They have not set God before them. Selah

4Behold, God is my helper;

The Lord is with those who 3uphold my life.

5He will repay my enemies for their evil.

4Cut them off in Your 5truth.

6I will freely sacrifice to You;

I will praise Your name, O LORD, for it is good.

7For He has delivered me out of all trouble;

bAnd my eye has seen its desire upon my enemies.

Psalm 55

Trust in God Concerning the Treachery of Friends

To the Chief Musician. With 1stringed instruments. A 2Contemplation of David.

1Give ear to my prayer, O God,

And do not hide Yourself from my supplication.

2Attend to me, and hear me;

I aam3 restless in my complaint, and moan noisily,

3Because of the voice of the enemy,

Because of the oppression of the wicked;

bFor they bring down trouble upon me,

And in wrath they hate me.

4cMy heart is severely pained within me,

And the terrors of death have fallen upon me.

5Fearfulness and trembling have come upon me,

And horror has overwhelmed me.

6So I said, “Oh, that I had wings like a dove!

I would fly away and be at rest.

7Indeed, I would wander far off,

And remain in the wilderness. Selah

8I would hasten my escape

From the windy storm and tempest.”

9Destroy, O Lord, and divide their 4tongues,

For I have seen dviolence and strife in the city.

10Day and night they go around it on its walls;

eIniquity and trouble are also in the midst of it.

11Destruction is in its midst;

fOppression and deceit do not depart from its streets.

12gFor it is not an enemy who reproaches me;

Then I could bear it.

Nor is it one who hates me who has hexalted himself against me;

Then I could hide from him.

13But it was you, a man my equal,

iMy companion and my acquaintance.

14We took sweet counsel together,

And jwalked to the house of God in the throng.

15Let death seize them;

Let them kgo down alive into 5hell,

For wickedness is in their dwellings and among them.

16As for me, I will call upon God,

And the LORD shall save me.

17lEvening and morning and at noon

I will pray, and cry aloud,

And He shall hear my voice.

18He has redeemed my soul in peace from the battle that was against me,

For mthere were many against me.

19God will hear, and afflict them,

nEven He who abides from of old. Selah

Because they do not change,

Therefore they do not fear God.

20He has oput forth his hands against those who pwere at peace with him;

He has broken his 6covenant.

21qThe words of his mouth were smoother than butter,

But war was in his heart;

His words were softer than oil,

Yet they were drawn swords.

22rCast your burden on the LORD,

And sHe shall sustain you;

He shall never permit the righteous to be 7moved.

23But You, O God, shall bring them down to the pit of destruction;

tBloodthirsty and deceitful men ushall not live out half their days;

But I will trust in You.

Psalm 56

Prayer for Relief from Tormentors

To the Chief Musician. Set to 1“The Silent Dove in Distant Lands.” A Michtam of David when the aPhilistines captured him in Gath.

1Be bmerciful to me, O God, for man would swallow me up;

Fighting all day he oppresses me.

2My enemies would chound me all day,

For there are many who fight against me, O Most High.

3Whenever I am afraid,

I will trust in You.

4In God (I will praise His word),

In God I have put my trust;

dI will not fear.

What can flesh do to me?

5All day they twist my words;

All their thoughts are against me for evil.

6They gather together,

They hide, they mark my steps,

When they lie in wait for my life.

7Shall they escape by iniquity?

In anger cast down the peoples, O God!

8You number my wanderings;

Put my tears into Your bottle;

eAre they not in Your book?

9When I cry out to You,

Then my enemies will turn back;

This I know, because fGod is for me.

10In God (I will praise His word),

In the LORD (I will praise His word),

11In God I have put my trust;

I will not be afraid.

What can man do to me?

12Vows made to You are binding upon me, O God;

I will render praises to You,

13gFor You have delivered my soul from death.

Have You not kept my feet from falling,

That I may walk before God

In the hlight of the living?

Psalm 57

Prayer for Safety from Enemies

(cf. Ps. 108:1–5)

To the Chief Musician. Set to 1“Do Not Destroy.” A Michtam of David awhen he fled from Saul into the cave.

1Be merciful to me, O God, be merciful to me!

For my soul trusts in You;

bAnd in the shadow of Your wings I will make my refuge,

cUntil these calamities have passed by.

2I will cry out to God Most High,

To God dwho performs all things for me.

3eHe shall send from heaven and save me;

He reproaches the one who 2would swallow me up. Selah

God fshall send forth His mercy and His truth.

4My soul is among lions;

I lie among the sons of men

Who are set on fire,

gWhose teeth are spears and arrows,

And their tongue a sharp sword.

5hBe exalted, O God, above the heavens;

Let Your glory be above all the earth.

6iThey have prepared a net for my steps;

My soul is bowed down;

They have dug a pit before me;

Into the midst of it they themselves have fallen. Selah

7jMy heart is steadfast, O God, my heart is steadfast;

I will sing and give praise.

8Awake, kmy glory!

Awake, lute and harp!

I will awaken the dawn.

9lI will praise You, O Lord, among the peoples;

I will sing to You among the 3nations.

10mFor Your mercy reaches unto the heavens,

And Your truth unto the clouds.

11nBe exalted, O God, above the heavens;

Let Your glory be above all the earth.

Psalm 58

The Just Judgment of the Wicked

To the Chief Musician. Set to 1“Do Not Destroy.” A Michtam of David.

1Do you indeed speak righteousness, you silent ones?

Do you judge uprightly, you sons of men?

2No, in heart you work wickedness;

You weigh out the violence of your hands in the earth.

3aThe wicked are estranged from the womb;

They go astray as soon as they are born, speaking lies.

4bTheir poison is like the poison of a serpent;

They are like the deaf cobra that stops its ear,

5Which will not cheed the voice of charmers,

Charming ever so skillfully.

6dBreak2 their teeth in their mouth, O God!

Break out the fangs of the young lions, O LORD!

7eLet them flow away as waters which run continually;

When he bends his bow,

Let his arrows be as if cut in pieces.

8Let them be like a snail which melts away as it goes,

fLike a stillborn child of a woman, that they may not see the sun.

9Before your gpots can feel the burning thorns,

He shall take them away has with a whirlwind,

As in His living and burning wrath.

10The righteous shall rejoice when he sees the ivengeance;

jHe shall wash his feet in the blood of the wicked,

11kSo that men will say,

“Surely there is a reward for the righteous;

Surely He is God who ljudges in the earth.”

Psalm 59

The Assured Judgment of the Wicked

To the Chief Musician. Set to 1“Do Not Destroy.” A Michtam of David awhen Saul sent men, and they watched the house in order to kill him.

1Deliver me from my enemies, O my God;

2Defend me from those who rise up against me.

2Deliver me from the workers of iniquity,

And save me from bloodthirsty men.

3For look, they lie in wait for my life;

bThe mighty gather against me,

Not for my transgression nor for my sin, O LORD.

4They run and prepare themselves through no fault of mine.

cAwake to help me, and behold!

5You therefore, O LORD God of hosts, the God of Israel,

Awake to punish all the 3nations;

Do not be merciful to any wicked transgressors. Selah

6dAt evening they return,

They growl like a dog,

And go all around the city.

7Indeed, they belch with their mouth;

eSwords are in their lips;

For they say, f“Who hears?”

8But gYou, O LORD, shall laugh at them;

You shall have all the 4nations in derision.

9I will wait for You, O You 5his Strength;

hFor God is my 6defense.

107My God of mercy shall icome to meet me;

God shall let jme see my desire on my enemies.

11Do not slay them, lest my people forget;

Scatter them by Your power,

And bring them down,

O Lord our shield.

12kFor the sin of their mouth and the words of their lips,

Let them even be taken in their pride,

And for the cursing and lying which they speak.

13lConsume them in wrath, consume them,

That they may not be;

And mlet them know that God rules in Jacob

To the ends of the earth. Selah

14And nat evening they return,

They growl like a dog,

And go all around the city.

15They owander up and down for food,

And 8howl if they are not satisfied.

16But I will sing of Your power;

Yes, I will sing aloud of Your mercy in the morning;

For You have been my defense

And refuge in the day of my trouble.

17To You, pO my Strength, I will sing praises;

For God is my defense,

My God of mercy.

Psalm 60

Urgent Prayer for the Restored Favor of God

(cf. Ps. 108:6–13)

To the Chief Musician. aSet to 1“Lily of the Testimony.” A Michtam of David. For teaching. bWhen he fought against Mesopotamia and Syria of Zobah, and Joab returned and killed twelve thousand Edomites in the Valley of Salt.

1O GOD, cYou have cast us off;

You have broken us down;

You have been displeased;

Oh, restore us again!

2You have made the earth tremble;

You have broken it;

dHeal its breaches, for it is shaking.

3eYou have shown Your people hard things;

fYou have made us drink the wine of 2confusion.

4gYou have given a banner to those who fear You,

That it may be displayed because of the truth. Selah

5hThat Your beloved may be delivered,

Save with Your right hand, and hear me.

6God has ispoken in His holiness:

“I will rejoice;

I will jdivide kShechem

And measure out lthe Valley of Succoth.

7Gilead is Mine, and Manasseh is Mine;

mEphraim also is the 3helmet for My head;

nJudah is My lawgiver.

8oMoab is My washpot;

pOver Edom I will cast My shoe;

qPhilistia, shout in triumph because of Me.”

9Who will bring me to the strong city?

Who will lead me to Edom?

10Is it not You, O God, rwho cast us off?

And You, O God, who did snot go out with our armies?

11Give us help from trouble,

tFor the help of man is useless.

12Through God uwe will do valiantly,

For it is He who shall tread down our enemies.

Psalm 61

Assurance of God’s Eternal Protection

To the Chief Musician. On 1a stringed instrument. A Psalm of David.

1Hear my cry, O God;

Attend to my prayer.

2From the end of the earth I will cry to You,

When my heart is overwhelmed;

Lead me to the rock that is higher than I.

3For You have been a shelter for me,

aA strong tower from the enemy.

4I will abide in Your 2tabernacle forever;

bI will trust in the shelter of Your wings. Selah

5For You, O God, have heard my vows;

You have given me the heritage of those who fear Your name.

6You will prolong the king’s life,

His years as many generations.

7He shall abide before God forever.

Oh, prepare mercy cand truth, which may 3preserve him!

8So I will sing praise to Your name forever,

That I may daily perform my vows.

Psalm 62

A Calm Resolve to Wait for the Salvation of God

To the Chief Musician. To aJeduthun. A Psalm of David.

1Truly bmy soul silently waits for God;

From Him comes my salvation.

2He only is my rock and my salvation;

He is my 1defense;

I shall not be greatly cmoved.2

3How long will you attack a man?

You shall be slain, all of you,

dLike a leaning wall and a tottering fence.

4They only consult to cast him down from his high position;

They edelight in lies;

They bless with their mouth,

But they curse inwardly. Selah

5My soul, wait silently for God alone,

For my 3expectation is from Him.

6He only is my rock and my salvation;

He is my defense;

I shall not be 4moved.

7fIn God is my salvation and my glory;

The rock of my strength,

And my refuge, is in God.

8Trust in Him at all times, you people;

gPour out your heart before Him;

God is a refuge for us. Selah

9hSurely men of low degree are 5a vapor,

Men of high degree are a lie;

If they are weighed on the scales,

They are altogether lighter than vapor.

10Do not trust in oppression,

Nor vainly hope in robbery;

iIf riches increase,

Do not set your heart on them.

11God has spoken once,

Twice I have heard this:

That power belongs to God.

12Also to You, O Lord, belongs mercy;

For jYou 6render to each one according to his work.

Psalm 63

Joy in the Fellowship of God

A Psalm of David awhen he was in the wilderness of Judah.

1O GOD, You are my God;

Early will I seek You;

bMy soul thirsts for You;

My flesh longs for You

In a dry and thirsty land

Where there is no water.

2So I have looked for You in the sanctuary,

To see cYour power and Your glory.

3dBecause Your lovingkindness is better than life,

My lips shall praise You.

4Thus I will bless You while I live;

I will elift up my hands in Your name.

5My soul shall be satisfied as with 1marrow and 2fatness,

And my mouth shall praise You with joyful lips.

6When fI remember You on my bed,

I meditate on You in the night watches.

7Because You have been my help,

Therefore in the shadow of Your wings I will rejoice.

8My soul follows close behind You;

Your right hand upholds me.

9But those who seek my life, to destroy it,

Shall go into the lower parts of the earth.

10They shall 3fall by the sword;

They shall be 4a portion for jackals.

11But the king shall rejoice in God;

gEveryone who swears by Him shall glory;

But the mouth of those who speak lies shall be stopped.

Psalm 64

Oppressed by the Wicked but Rejoicing in the LORD

To the Chief Musician. A Psalm of David.

1Hear my voice, O God, in my 1meditation;

Preserve my life from fear of the enemy.

2Hide me from the secret plots of the wicked,

From the rebellion of the workers of iniquity,

3Who sharpen their tongue like a sword,

aAnd bend their bows to shoot their arrows—bitter words,

4That they may shoot in secret at the blameless;

Suddenly they shoot at him and do not fear.

5They encourage themselves in an evil matter;

They talk of laying snares secretly;

bThey say, “Who will see them?”

6They devise iniquities:

“We have perfected a shrewd scheme.”

Both the inward thought and the heart of man are deep.

7But God shall shoot at them with an arrow;

Suddenly they shall be wounded.

8So He will make them stumble over their own tongue;

cAll who see them shall flee away.

9All men shall fear,

And shall ddeclare the work of God;

For they shall wisely consider His doing.

10eThe righteous shall be glad in the LORD, and trust in Him.

And all the upright in heart shall glory.

Psalm 65

Praise to God for His Salvation and Providence

To the Chief Musician. A Psalm of David. A Song.

1Praise is awaiting You, O God, in Zion;

And to You the 1vow shall be performed.

2O You who hear prayer,

aTo You all flesh will come.

3Iniquities prevail against me;

As for our transgressions,

You will bprovide atonement for them.

4cBlessed is the man You dchoose,

And cause to approach You,

That he may dwell in Your courts.

eWe shall be satisfied with the goodness of Your house,

Of Your holy temple.

5By awesome deeds in righteousness You will answer us,

O God of our salvation,

You who are the confidence of all the ends of the earth,

And of the far-off seas;

6Who established the mountains by His strength,

fBeing clothed with power;

7gYou who still the noise of the seas,

The noise of their waves,

hAnd the tumult of the peoples.

8They also who dwell in the farthest parts are afraid of Your signs;

You make the outgoings of the morning and evening 2rejoice.

9You 3visit the earth and iwater it,

You greatly enrich it;

jThe river of God is full of water;

You provide their grain,

For so You have prepared it.

10You water its ridges abundantly,

You settle its furrows;

You make it soft with showers,

You bless its growth.

11You crown the year with Your goodness,

And Your paths drip with abundance.

12They drop on the pastures of the wilderness,

And the little hills rejoice on every side.

13The pastures are clothed with flocks;

kThe valleys also are covered with grain;

They shout for joy, they also sing.

Psalm 66

Praise to God for His Awesome Works

To the Chief Musician. A Song. A Psalm.

1Make aa joyful shout to God, all the earth!

2Sing out the honor of His name;

Make His praise glorious.

3Say to God,

“How bawesome are Your works!

cThrough the greatness of Your power

Your enemies shall submit themselves to You.

4dAll the earth shall worship You

And sing praises to You;

They shall sing praises to Your name.” Selah

5Come and see the works of God;

He is awesome in His doing toward the sons of men.

6eHe turned the sea into dry land;

fThey went through the river on foot.

There we will rejoice in Him.

7He rules by His power forever;

His eyes observe the nations;

Do not let the rebellious exalt themselves. Selah

8Oh, bless our God, you peoples!

And make the voice of His praise to be heard,

9Who keeps our soul among the living,

And does not allow our feet to 1be moved.

10For gYou, O God, have tested us;

hYou have refined us as silver is refined.

11iYou brought us into the net;

You laid affliction on our backs.

12jYou have caused men to ride over our heads;

kWe went through fire and through water;

But You brought us out to 2rich fulfillment.

13lI will go into Your house with burnt offerings;

mI will pay You my 3vows,

14Which my lips have uttered

And my mouth has spoken when I was in trouble.

15I will offer You burnt sacrifices of fat animals,

With the sweet aroma of rams;

I will offer bulls with goats. Selah

16Come and hear, all you who fear God,

And I will declare what He has done for my soul.

17I cried to Him with my mouth,

And He was 4extolled with my tongue.

18nIf I regard iniquity in my heart,

The Lord will not hear.

19But certainly God ohas heard me;

He has attended to the voice of my prayer.

20Blessed be God,

Who has not turned away my prayer,

Nor His mercy from me!

Psalm 67

An Invocation and a Doxology

To the Chief Musician. On 1stringed instruments. A Psalm. A Song.

1God be merciful to us and bless us,

And acause His face to shine upon us, Selah

2That bYour way may be known on earth,

cYour salvation among all nations.

3Let the peoples praise You, O God;

Let all the peoples praise You.

4Oh, let the nations be glad and sing for joy!

For dYou shall judge the people righteously,

And govern the nations on earth. Selah

5Let the peoples praise You, O God;

Let all the peoples praise You.

6eThen the earth shall 2yield her increase;

God, our own God, shall bless us.

7God shall bless us,

And all the ends of the earth shall fear Him.

Psalm 68

The Glory of God in His Goodness to Israel

To the Chief Musician. A Psalm of David. A Song.

1Let aGod arise,

Let His enemies be scattered;

Let those also who hate Him flee before Him.

2bAs smoke is driven away,

So drive them away;

cAs wax melts before the fire,

So let the wicked perish at the presence of God.

3But dlet the righteous be glad;

Let them rejoice before God;

Yes, let them rejoice exceedingly.

4Sing to God, sing praises to His name;

eExtol1 Him who rides on the 2clouds,

fBy His name 3YAH,

And rejoice before Him.

5gA father of the fatherless, a defender of widows,

Is God in His holy habitation.

6hGod sets the solitary in families;

iHe brings out those who are bound into prosperity;

But jthe rebellious dwell in a dry land.

7O God, kwhen You went out before Your people,

When You marched through the wilderness, Selah

8The earth shook;

The heavens also dropped rain at the presence of God;

Sinai itself was moved at the presence of God, the God of Israel.

9lYou, O God, sent a plentiful rain,

Whereby You confirmed Your inheritance,

When it was weary.

10Your congregation dwelt in it;

mYou, O God, provided from Your goodness for the poor.

11The Lord gave the word;

Great was the 4company of those who proclaimed it:

12“Kingsn of armies flee, they flee,

And she who remains at home divides the 5spoil.

13oThough you lie down among the 6sheepfolds,

pYou will be like the wings of a dove covered with silver,

And her feathers with yellow gold.”

14qWhen the Almighty scattered kings in it,

It was white as snow in Zalmon.

15A mountain of God is the mountain of Bashan;

A mountain of many peaks is the mountain of Bashan.

16Why do you 7fume with envy, you mountains of many peaks?

rThis is the mountain which God desires to dwell in;

Yes, the LORD will dwell in it forever.

17sThe chariots of God are twenty thousand,

Even thousands of thousands;

The Lord is among them as in Sinai, in the Holy Place.

18tYou have ascended on high,

uYou have led captivity captive;

vYou have received gifts among men,

Even from wthe rebellious,

xThat the LORD God might dwell there.

19Blessed be the Lord,

Who daily loads us with benefits,

The God of our salvation! Selah

20Our God is the God of salvation;

And yto GOD the Lord belong escapes from death.

21But zGod will wound the head of His enemies,

aThe hairy scalp of the one who still goes on in his trespasses.

22The Lord said, “I will bring bback from Bashan,

I will bring them back cfrom the depths of the sea,

23dThat 8your foot may crush them in blood,

eAnd the tongues of your dogs may have their portion from your enemies.”

24They have seen Your 9procession, O God,

The procession of my God, my King, into the sanctuary.

25fThe singers went before, the players on instruments followed after;

Among them were the maidens playing timbrels.

26Bless God in the congregations,

The Lord, from gthe fountain of Israel.

27hThere is little Benjamin, their leader,

The princes of Judah and their 10company,

The princes of Zebulun and the princes of Naphtali.

2811Your God has icommanded your strength;

Strengthen, O God, what You have done for us.

29Because of Your temple at Jerusalem,

jKings will bring presents to You.

30Rebuke the beasts of the reeds,

kThe herd of bulls with the calves of the peoples,

Till everyone lsubmits himself with pieces of silver.

Scatter the peoples who delight in war.

31mEnvoys will come out of Egypt;

nEthiopia will quickly ostretch out her hands to God.

32Sing to God, you pkingdoms of the earth;

Oh, sing praises to the Lord, Selah

33To Him qwho rides on the heaven of heavens, which were of old!

Indeed, He sends out His voice, a rmighty voice.

34sAscribe strength to God;

His excellence is over Israel,

And His strength is in the clouds.

35O God, tYou are more awesome than Your holy places.

The God of Israel is He who gives strength and power to His people.

Blessed be God!

Psalm 69

An Urgent Plea for Help in Trouble

To the Chief Musician. Set to 1“The Lilies.” A Psalm of David.

1Save me, O God!

For athe waters have come up to my 2neck.

2bI sink in deep mire,

Where there is no standing;

I have come into deep waters,

Where the floods overflow me.

3cI am weary with my crying;

My throat is dry;

dMy eyes fail while I wait for my God.

4Those who ehate me without a cause

Are more than the hairs of my head;

They are mighty who would destroy me,

Being my enemies wrongfully;

Though I have stolen nothing,

I still must restore it.

5O God, You know my foolishness;

And my sins are not hidden from You.

6Let not those who 3wait for You, O Lord GOD of hosts, be ashamed because of me;

Let not those who seek You be 4confounded because of me, O God of Israel.

7Because for Your sake I have borne reproach;

Shame has covered my face.

8fI have become a stranger to my brothers,

And an alien to my mother’s children;

9gBecause zeal for Your house has eaten me up,

hAnd the reproaches of those who reproach You have fallen on me.

10When I wept and chastened my soul with fasting,

That became my reproach.

11I also 5made sackcloth my garment;

I became a byword to them.

12Those who 6sit in the gate speak against me,

And I am the song of the idrunkards.

13But as for me, my prayer is to You,

O LORD, in the acceptable time;

O God, in the multitude of Your mercy,

Hear me in the truth of Your salvation.

14Deliver me out of the mire,

And let me not sink;

Let me be delivered from those who hate me,

And out of the deep waters.

15Let not the floodwater overflow me,

Nor let the deep swallow me up;

And let not the pit shut its mouth on me.

16Hear me, O LORD, for Your lovingkindness is good;

Turn to me according to the multitude of Your tender mercies.

17And do not hide Your face from Your servant,

For I am in trouble;

Hear me speedily.

18Draw near to my soul, and redeem it;

Deliver me because of my enemies.

19You know jmy reproach, my shame, and my dishonor;

My adversaries are all before You.

20Reproach has broken my heart,

And I am full of 7heaviness;

kI looked for someone to take pity, but there was none;

And for lcomforters, but I found none.

21They also gave me gall for my food,

mAnd for my thirst they gave me vinegar to drink.

22nLet their table become a snare before them,

And their well-being a trap.

23oLet their eyes be darkened, so that they do not see;

And make their loins shake continually.

24pPour out Your indignation upon them,

And let Your wrathful anger take hold of them.

25qLet their dwelling place be desolate;

Let no one live in their tents.

26For they persecute the ones rYou have struck,

And talk of the grief of those You have wounded.

27sAdd iniquity to their iniquity,

tAnd let them not come into Your righteousness.

28Let them ube blotted out of the book of the living,

vAnd not be written with the righteous.

29But I am poor and sorrowful;

Let Your salvation, O God, set me up on high.

30wI will praise the name of God with a song,

And will magnify Him with thanksgiving.

31xThis also shall please the LORD better than an ox or bull,

Which has horns and hooves.

32yThe humble shall see this and be glad;

And you who seek God, zyour hearts shall live.

33For the LORD hears the poor,

And does not despise aHis prisoners.

34bLet heaven and earth praise Him,

The seas cand everything that moves in them.

35dFor God will save Zion

And build the cities of Judah,

That they may dwell there and possess it.

36Also, ethe 8descendants of His servants shall inherit it,

And those who love His name shall dwell in it.

Psalm 70

Prayer for Relief from Adversaries

(Ps. 40:13–17)

To the Chief Musician. A Psalm of David. aTo bring to remembrance.

1MAKE haste, bO God, to deliver me!

Make haste to help me, O LORD!

2cLet them be ashamed and confounded

Who seek my life;

Let them be 1turned back and confused

Who desire my hurt.

3dLet them be turned back because of their shame,

Who say, 2“Aha, aha!”

4Let all those who seek You rejoice and be glad in You;

And let those who love Your salvation say continually,

“Let God be magnified!”

5eBut I am poor and needy;

fMake haste to me, O God!

You are my help and my deliverer;

O LORD, do not delay.

Psalm 71

God the Rock of Salvation

1In aYou, O LORD, I put my trust;

Let me never be put to shame.

2bDeliver me in Your righteousness, and cause me to escape;

cIncline Your ear to me, and save me.

3dBe my 1strong refuge,

To which I may resort continually;

You have given the ecommandment to save me,

For You are my rock and my fortress.

4fDeliver me, O my God, out of the hand of the wicked,

Out of the hand of the unrighteous and cruel man.

5For You are gmy hope, O Lord GOD;

You are my trust from my youth.

6hBy You I have been 2upheld from birth;

You are He who took me out of my mother’s womb.

My praise shall be continually of You.

7iI have become as a wonder to many,

But You are my strong refuge.

8Let jmy mouth be filled with Your praise

And with Your glory all the day.

9Do not cast me off in the time of old age;

Do not forsake me when my strength fails.

10For my enemies speak against me;

And those who lie in wait for my life ktake counsel together,

11Saying, “God has forsaken him;

Pursue and take him, for there is none to deliver him.”

12lO God, do not be far from me;

O my God, mmake haste to help me!

13Let them be 3confounded and consumed

Who are adversaries of my life;

Let them be covered with reproach and dishonor

Who seek my hurt.

14But I will hope continually,

And will praise You yet more and more.

15My mouth shall tell of Your righteousness

And Your salvation all the day,

For I do not know their limits.

16I will go in the strength of the Lord GOD;

I will make mention of Your righteousness, of Yours only.

17O God, You have taught me from my nyouth;

And to this day I declare Your wondrous works.

18Now also owhen I am old and grayheaded,

O God, do not forsake me,

Until I declare Your strength to this generation,

Your power to everyone who is to come.

19Also pYour righteousness, O God, is 4very high,

You who have done great things;

qO God, who is like You?

20rYou, who have shown me great and severe troubles,

sShall revive me again,

And bring me up again from the depths of the earth.

21You shall increase my greatness,

And comfort me on every side.

22Also twith the lute I will praise You—

And Your faithfulness, O my God!

To You I will sing with the harp,

O uHoly One of Israel.

23My lips shall greatly rejoice when I sing to You,

And vmy soul, which You have redeemed.

24My tongue also shall talk of Your righteousness all the day long;

For they are confounded,

For they are brought to shame

Who seek my hurt.

Psalm 72

Glory and Universality of the Messiah’s Reign

A Psalm aof Solomon.

1Give the king Your judgments, O God,

And Your righteousness to the king’s Son.

2bHe will judge Your people with righteousness,

And Your poor with justice.

3cThe mountains will bring peace to the people,

And the little hills, by righteousness.

4dHe will bring justice to the poor of the people;

He will save the children of the needy,

And will 1break in pieces the oppressor.

52They shall fear You

eAs long as the sun and moon endure,

Throughout all generations.

6fHe shall come down like rain upon the grass before mowing,

Like showers that water the earth.

7In His days the righteous shall flourish,

gAnd abundance of peace,

Until the moon is no more.

8hHe shall have dominion also from sea to sea,

And from the River to the ends of the earth.

9iThose who dwell in the wilderness will bow before Him,

jAnd His enemies will lick the dust.

10kThe kings of Tarshish and of the isles

Will bring presents;

The kings of Sheba and Seba

Will offer gifts.

11lYes, all kings shall fall down before Him;

All nations shall serve Him.

12For He mwill deliver the needy when he cries,

The poor also, and him who has no helper.

13He will spare the poor and needy,

And will save the souls of the needy.

14He will redeem their life from oppression and violence;

And nprecious shall be their blood in His sight.

15And He shall live;

And the gold of oSheba will be given to Him;

Prayer also will be made for Him continually,

And daily He shall be praised.

16There will be an abundance of grain in the earth,

On the top of the mountains;

Its fruit shall wave like Lebanon;

pAnd those of the city shall flourish like grass of the earth.

17qHis name shall endure forever;

His name shall continue as long as the sun.

And rmen shall be blessed in Him;

sAll nations shall call Him blessed.

18tBlessed be the LORD God, the God of Israel,

uWho only does wondrous things!

19And vblessed be His glorious name forever!

wAnd let the whole earth be filled with His glory.

Amen and Amen.

20The prayers of David the son of Jesse are ended.

BOOK THREE

Psalms 73—89

Psalm 73

The Tragedy of the Wicked, and the Blessedness of Trust in God

A Psalm of aAsaph.

1Truly God is good to Israel,

To such as are pure in heart.

2But as for me, my feet had almost stumbled;

My steps had nearly bslipped.

3cFor I was envious of the boastful,

When I saw the prosperity of the dwicked.

4For there are no 1pangs in their death,

But their strength is firm.

5eThey are not in trouble as other men,

Nor are they plagued like other men.

6Therefore pride serves as their necklace;

Violence covers them flike a garment.

7gTheir 2eyes bulge with abundance;

They have more than heart could wish.

8hThey scoff and speak wickedly concerning oppression;

They ispeak 3loftily.

9They set their mouth jagainst the heavens,

And their tongue walks through the earth.

10Therefore his people return here,

kAnd waters of a full cup are drained by them.

11And they say, l“How does God know?

And is there knowledge in the Most High?”

12Behold, these are the ungodly,

Who are always at ease;

They increase in riches.

13Surely I have 4cleansed my heart in mvain,

And washed my hands in innocence.

14For all day long I have been plagued,

And chastened every morning.

15If I had said, “I will speak thus,”

Behold, I would have been untrue to the generation of Your children.

16When I thought how to understand this,

It was 5too painful for me—

17Until I went into the sanctuary of God;

Then I understood their nend.

18Surely oYou set them in slippery places;

You cast them down to destruction.

19Oh, how they are brought to desolation, as in a moment!

They are utterly consumed with terrors.

20As a dream when one awakes,

So, Lord, when You awake,

You shall despise their image.

21Thus my heart was grieved,

And I was 6vexed in my mind.

22pI was so foolish and ignorant;

I was like a beast before You.

23Nevertheless I am continually with You;

You hold me by my right hand.

24qYou will guide me with Your counsel,

And afterward receive me to glory.

25rWhom have I in heaven but You?

And there is none upon earth that I desire besides You.

26sMy flesh and my heart fail;

But God is the 7strength of my heart and my tportion forever.

27For indeed, uthose who are far from You shall perish;

You have destroyed all those who 8desert You for harlotry.

28But it is good for me to vdraw near to God;

I have put my trust in the Lord GOD,

That I may wdeclare all Your works.

Psalm 74

A Plea for Relief from Oppressors

A 1Contemplation of Asaph.

1O GOD, why have You cast us off forever?

Why does Your anger smoke against the sheep of Your pasture?

2Remember Your congregation, which You have purchased of old,

The tribe of Your inheritance, which You have redeemed—

This Mount Zion where You have dwelt.

3Lift up Your feet to the perpetual desolations.

The enemy has damaged everything in the sanctuary.

4aYour enemies roar in the midst of Your meeting place;

bThey set up their banners for signs.

5They seem like men who lift up

Axes among the thick trees.

6And now they break down its carved work, all at once,

With axes and hammers.

7They have set fire to Your sanctuary;

They have defiled the dwelling place of Your name to the ground.

8cThey said in their hearts,

“Let us 2destroy them altogether.”

They have burned up all the meeting places of God in the land.

9We do not see our signs;

dThere is no longer any prophet;

Nor is there any among us who knows how long.

10O God, how long will the adversary 3reproach?

Will the enemy blaspheme Your name forever?

11eWhy do You withdraw Your hand, even Your right hand?

Take it out of Your bosom and destroy them.

12For fGod is my King from of old,

Working salvation in the midst of the earth.

13gYou divided the sea by Your strength;

You broke the heads of the 4sea serpents in the waters.

14You broke the heads of 5Leviathan in pieces,

And gave him as food to the people inhabiting the wilderness.

15hYou broke open the fountain and the flood;

iYou dried up mighty rivers.

16The day is Yours, the night also is jYours;

kYou have prepared the light and the sun.

17You have lset all the borders of the earth;

mYou have made summer and winter.

18Remember this, that the enemy has reproached, O LORD,

And that a foolish people has blasphemed Your name.

19Oh, do not deliver the life of Your turtledove to the wild beast!

Do not forget the life of Your poor forever.

20nHave respect to the covenant;

For the 6dark places of the earth are full of the 7haunts of 8cruelty.

21Oh, do not let the oppressed return ashamed!

Let the poor and needy praise Your name.

22Arise, O God, plead Your own cause;

Remember how the foolish man 9reproaches You daily.

23Do not forget the voice of Your enemies;

The tumult of those who rise up against You increases continually.

Psalm 75

Thanksgiving for God’s Righteous Judgment

To the Chief Musician. Set to a“Do1 Not Destroy.” A Psalm of Asaph. A Song.

1We give thanks to You, O God, we give thanks!

For Your wondrous works declare that Your name is near.

2“When I choose the 2proper time,

I will judge uprightly.

3The earth and all its inhabitants are dissolved;

I set up its pillars firmly. Selah

4“I said to the boastful, ‘Do not deal boastfully,’

And to the wicked, b‘Do not 3lift up the horn.

5Do not lift up your horn on high;

Do not speak with 4a stiff neck.’ ”

6For exaltation comes neither from the east

Nor from the west nor from the south.

7But cGod is the Judge:

dHe puts down one,

And exalts another.

8For ein the hand of the LORD there is a cup,

And the wine is red;

It is fully mixed, and He pours it out;

Surely its dregs shall all the wicked of the earth

Drain and drink down.

9But I will declare forever,

I will sing praises to the God of Jacob.

10“Allf the 5horns of the wicked I will also cut off,

But gthe horns of the righteous shall be hexalted.”

Psalm 76

The Majesty of God in Judgment

To the Chief Musician. On 1stringed instruments. A Psalm of Asaph. A Song.

1In aJudah God is known;

His name is great in Israel.

2In 2Salem also is His tabernacle,

And His dwelling place in Zion.

3There He broke the arrows of the bow,

The shield and sword of battle. Selah

4You are more glorious and excellent

bThan the mountains of prey.

5cThe stouthearted were plundered;

dThey 3have sunk into their sleep;

And none of the mighty men have found the use of their hands.

6eAt Your rebuke, O God of Jacob,

Both the chariot and horse were cast into a dead sleep.

7You, Yourself, are to be feared;

And fwho may stand in Your presence

When once You are angry?

8gYou caused judgment to be heard from heaven;

hThe earth feared and was still,

9When God iarose to judgment,

To deliver all the oppressed of the earth. Selah

10jSurely the wrath of man shall praise You;

With the remainder of wrath You shall gird Yourself.

11kMake vows to the LORD your God, and pay them;

lLet all who are around Him bring presents to Him who ought to be feared.

12He shall cut off the spirit of princes;

mHe is awesome to the kings of the earth.

Psalm 77

The Consoling Memory of God’s Redemptive Works

To the Chief Musician. aTo Jeduthun. A Psalm of Asaph.

1I CRIED out to God with my voice—

To God with my voice;

And He gave ear to me.

2In the day of my trouble I sought the Lord;

My hand was stretched out in the night without ceasing;

My soul refused to be comforted.

3I remembered God, and was troubled;

I complained, and my spirit was overwhelmed. Selah

4You hold my eyelids open;

I am so troubled that I cannot speak.

5I have considered the days of old,

The years of ancient times.

6I call to remembrance my song in the night;

I meditate within my heart,

And my spirit 1makes diligent search.

7Will the Lord cast off forever?

And will He be favorable no more?

8Has His mercy ceased forever?

Has His bpromise failed 2forevermore?

9Has God forgotten to be gracious?

Has He in anger shut up His tender mercies? Selah

10And I said, “This is my 3anguish;

But I will remember the years of the right hand of the Most High.”

11I will remember the works of the LORD;

Surely I will remember Your wonders of old.

12I will also meditate on all Your work,

And talk of Your deeds.

13Your way, O God, is in 4the csanctuary;

Who is so great a God as our God?

14You are the God who does wonders;

You have declared Your strength among the peoples.

15You have with Your arm redeemed Your people,

The sons of Jacob and Joseph. Selah

16The waters saw You, O God;

The waters saw You, they were dafraid;

The depths also trembled.

17The clouds poured out water;

The skies sent out a sound;

Your arrows also flashed about.

18The voice of Your thunder was in the whirlwind;

The lightnings lit up the world;

The earth trembled and shook.

19Your way was in the sea,

Your path in the great waters,

And Your footsteps were not known.

20You led Your people like a flock

By the hand of Moses and Aaron.

Psalm 78

God’s Kindness to Rebellious Israel

A aContemplation1 of Asaph.

1Give ear, O my people, to my law;

Incline your ears to the words of my mouth.

2I will open my mouth in a bparable;

I will utter 2dark sayings of old,

3Which we have heard and known,

And our fathers have told us.

4cWe will not hide them from their children,

dTelling to the generation to come the praises of the LORD,

And His strength and His wonderful works that He has done.

5For eHe established a testimony in Jacob,

And appointed a law in Israel,

Which He commanded our fathers,

That fthey should make them known to their children;

6gThat the generation to come might know them,

The children who would be born,

That they may arise and declare them to their children,

7That they may set their hope in God,

And not forget the works of God,

But keep His commandments;

8And hmay not be like their fathers,

iA stubborn and rebellious generation,

A generation jthat did not 3set its heart aright,

And whose spirit was not faithful to God.

9The children of Ephraim, being armed and 4carrying bows,

Turned back in the day of battle.

10kThey did not keep the covenant of God;

They refused to walk in His law,

11And lforgot His works

And His wonders that He had shown them.

12mMarvelous things He did in the sight of their fathers,

In the land of Egypt, nin the field of Zoan.

13oHe divided the sea and caused them to pass through;

And pHe made the waters stand up like a heap.

14qIn the daytime also He led them with the cloud,

And all the night with a light of fire.

15rHe split the rocks in the wilderness,

And gave them drink in abundance like the depths.

16He also brought sstreams out of the rock,

And caused waters to run down like rivers.

17But they sinned even more against Him

By trebelling against the Most High in the wilderness.

18And uthey tested God in their heart

By asking for the food of their fancy.

19vYes, they spoke against God:

They said, “Can God prepare a table in the wilderness?

20wBehold, He struck the rock,

So that the waters gushed out,

And the streams overflowed.

Can He give bread also?

Can He provide meat for His people?”

21Therefore the LORD heard this and xwas furious;

So a fire was kindled against Jacob,

And anger also came up against Israel,

22Because they ydid not believe in God,

And did not trust in His salvation.

23Yet He had commanded the clouds above,

zAnd opened the doors of heaven,

24aHad rained down manna on them to eat,

And given them of the 5bread of bheaven.

25Men ate angels’ food;

He sent them food to 6the full.

26cHe caused an east wind to blow in the heavens;

And by His power He brought in the south wind.

27He also rained meat on them like the dust,

Feathered fowl like the sand of the seas;

28And He let them fall in the midst of their camp,

All around their dwellings.

29dSo they ate and were well filled,

For He gave them their own desire.

30They were not 7deprived of their craving;

But ewhile their food was still in their mouths,

31The wrath of God came against them,

And slew the stoutest of them,

And struck down the choice men of Israel.

32In spite of this fthey still sinned,

And gdid not believe in His wondrous works.

33hTherefore their days He consumed in futility,

And their years in fear.

34iWhen He slew them, then they sought Him;

And they returned and sought earnestly for God.

35Then they remembered that jGod was their rock,

And the Most High God ktheir Redeemer.

36Nevertheless they lflattered Him with their mouth,

And they lied to Him with their tongue;

37For their heart was not steadfast with Him,

Nor were they faithful in His covenant.

38mBut He, being full of ncompassion, forgave their iniquity,

And did not destroy them.

Yes, many a time oHe turned His anger away,

And pdid not stir up all His wrath;

39For qHe remembered rthat they were but flesh,

sA breath that passes away and does not come again.

40How often they tprovoked8 Him in the wilderness,

And grieved Him in the desert!

41Yes, uagain and again they tempted God,

And limited the Holy One of Israel.

42They did not remember His 9power:

The day when He redeemed them from the enemy,

43When He worked His signs in Egypt,

And His wonders in the field of Zoan;

44vTurned their rivers into blood,

And their streams, that they could not drink.

45wHe sent swarms of flies among them, which devoured them,

And xfrogs, which destroyed them.

46He also gave their crops to the caterpillar,

And their labor to the ylocust.

47zHe destroyed their vines with hail,

And their sycamore trees with frost.

48He also gave up their acattle to the hail,

And their flocks to fiery 10lightning.

49He cast on them the fierceness of His anger,

Wrath, indignation, and trouble,

By sending angels of destruction among them.

50He made a path for His anger;

He did not spare their soul from death,

But gave 11their life over to the plague,

51And destroyed all the bfirstborn in Egypt,

The first of their strength in the tents of Ham.

52But He cmade His own people go forth like sheep,

And guided them in the wilderness like a flock;

53And He dled them on safely, so that they did not fear;

But the sea eoverwhelmed their enemies.

54And He brought them to His fholy border,

This mountain gwhich His right hand had acquired.

55hHe also drove out the nations before them,

iAllotted them an inheritance by 12survey,

And made the tribes of Israel dwell in their tents.

56jYet they tested and provoked the Most High God,

And did not keep His testimonies,

57But kturned back and acted unfaithfully like their fathers;

They were turned aside llike a deceitful bow.

58mFor they provoked Him to anger with their nhigh places,

And moved Him to jealousy with their carved images.

59When God heard this, He was furious,

And greatly abhorred Israel,

60oSo that He forsook the tabernacle of Shiloh,

The tent He had placed among men,

61pAnd delivered His strength into captivity,

And His glory into the enemy’s hand.

62qHe also gave His people over to the sword,

And was furious with His inheritance.

63The fire consumed their young men,

And rtheir maidens were not given in marriage.

64sTheir priests fell by the sword,

And ttheir widows made no lamentation.

65Then the Lord awoke as from sleep,

uLike a mighty man who shouts because of wine.

66And vHe beat back His enemies;

He put them to a perpetual reproach.

67Moreover He rejected the tent of Joseph,

And did not choose the tribe of Ephraim,

68But chose the tribe of Judah,

Mount Zion wwhich He loved.

69And He built His xsanctuary like the heights,

Like the earth which He has established forever.

70yHe also chose David His servant,

And took him from the sheepfolds;

71From following zthe ewes that had young He brought him,

aTo shepherd Jacob His people,

And Israel His inheritance.

72So he shepherded them according to the bintegrity of his heart,

And guided them by the skillfulness of his hands.

Psalm 79

A Dirge and a Prayer for Israel, Destroyed by Enemies

A Psalm of Asaph.

1O GOD, the 1nations have come into aYour inheritance;

Your holy temple they have defiled;

bThey have laid Jerusalem 2in heaps.

2cThe dead bodies of Your servants

They have given as food for the birds of the heavens,

The flesh of Your saints to the beasts of the earth.

3Their blood they have shed like water all around Jerusalem,

And there was no one to bury them.

4We have become a reproach to our dneighbors,

A scorn and derision to those who are around us.

5eHow long, LORD?

Will You be angry forever?

Will Your fjealousy burn like fire?

6gPour out Your wrath on the 3nations that hdo not know You,

And on the kingdoms that ido not call on Your name.

7For they have devoured Jacob,

And laid waste his dwelling place.

8jOh, do not remember 4former iniquities against us!

Let Your tender mercies come speedily to meet us,

For we have been brought very low.

9Help us, O God of our salvation,

For the glory of Your name;

And deliver us, and provide atonement for our sins,

kFor Your name’s sake!

10lWhy should the 5nations say,

“Where is their God?”

Let there be known among the nations in our sight

The avenging of the blood of Your servants which has been shed.

11Let mthe groaning of the prisoner come before You;

According to the greatness of Your 6power

Preserve those who are appointed to die;

12And return to our neighbors nsevenfold into their bosom

oTheir reproach with which they have reproached You, O Lord.

13So pwe, Your people and sheep of Your pasture,

Will give You thanks forever;

qWe will show forth Your praise to all generations.

Psalm 80

Prayer for Israel’s Restoration

To the Chief Musician. aSet to 1“The Lilies.” A 2Testimony of Asaph. A Psalm.

1Give ear, O Shepherd of Israel,

bYou who lead Joseph clike a flock;

You who dwell between the cherubim, dshine forth!

2Before eEphraim, Benjamin, and Manasseh,

Stir up Your strength,

And come and save us!

3fRestore us, O God;

gCause Your face to shine,

And we shall be saved!

4O LORD God of hosts,

hHow long will You be angry

Against the prayer of Your people?

5iYou have fed them with the bread of tears,

And given them tears to drink in great measure.

6You have made us a strife to our neighbors,

And our enemies laugh among themselves.

7Restore us, O God of hosts;

Cause Your face to shine,

And we shall be saved!

8You have brought ja vine out of Egypt;

kYou have cast out the 3nations, and planted it.

9You prepared room for it,

And caused it to take deep root,

And it filled the land.

10The hills were covered with its shadow,

And the 4mighty cedars with its lboughs.

11She sent out her boughs to 5the Sea,

And her branches to 6the River.

12Why have You mbroken down her 7hedges,

So that all who pass by the way pluck her fruit?

13The boar out of the woods uproots it,

And the wild beast of the field devours it.

14Return, we beseech You, O God of hosts;

nLook down from heaven and see,

And visit this vine

15And the vineyard which Your right hand has planted,

And the branch that You made strong ofor Yourself.

16It is burned with fire, it is cut down;

pThey perish at the rebuke of Your countenance.

17qLet Your hand be upon the man of Your right hand,

Upon the son of man whom You made strong for Yourself.

18Then we will not turn back from You;

Revive us, and we will call upon Your name.

19Restore us, O LORD God of hosts;

Cause Your face to shine,

And we shall be saved!

Psalm 81

An Appeal for Israel’s Repentance

To the Chief Musician. aOn1 an instrument of Gath. A Psalm of Asaph.

1Sing aloud to God our strength;

Make a joyful shout to the God of Jacob.

2Raise a song and strike the timbrel,

The pleasant harp with the lute.

3Blow the trumpet at the time of the New Moon,

At the full moon, on our solemn feast day.

4For bthis is a statute for Israel,

A law of the God of Jacob.

5This He established in Joseph as a testimony,

When He went throughout the land of Egypt,

cWhere I heard a language I did not understand.

6“I removed his shoulder from the burden;

His hands were freed from the baskets.

7dYou called in trouble, and I delivered you;

eI answered you in the secret place of thunder;

I ftested you at the waters of 2Meribah. Selah

8“Hear,g O My people, and I will admonish you!

O Israel, if you will listen to Me!

9There shall be no hforeign god among you;

Nor shall you worship any foreign god.

10iI am the LORD your God,

Who brought you out of the land of Egypt;

jOpen your mouth wide, and I will fill it.

11“But My people would not heed My voice,

And Israel would have knone of Me.

12lSo I gave them over to 3their own stubborn heart,

To walk in their own counsels.

13“Oh,m that My people would listen to Me,

That Israel would walk in My ways!

14I would soon subdue their enemies,

And turn My hand against their adversaries.

15nThe haters of the LORD would pretend submission to Him,

But their 4fate would endure forever.

16He would ohave fed them also with 5the finest of wheat;

And with honey pfrom the rock I would have satisfied you.”

Psalm 82

A Plea for Justice

A Psalm of Asaph.

1God astands in the congregation of 1the mighty;

He judges among bthe 2gods.

2How long will you judge unjustly,

And cshow partiality to the wicked? Selah

33Defend the poor and fatherless;

Do justice to the afflicted and dneedy.

4Deliver the poor and needy;

Free them from the hand of the wicked.

5They do not know, nor do they understand;

They walk about in darkness;

All the efoundations of the earth are 4unstable.

6I said, f“You are 5gods,

And all of you are children of the Most High.

7But you shall die like men,

And fall like one of the princes.”

8Arise, O God, judge the earth;

gFor You shall inherit all nations.

Psalm 83

Prayer to Frustrate Conspiracy Against Israel

A Song. A Psalm of Asaph.

1Doa not keep silent, O God!

Do not hold Your peace,

And do not be still, O God!

2For behold, bYour enemies make a 1tumult;

And those who hate You have 2lifted up their head.

3They have taken crafty counsel against Your people,

And consulted together cagainst Your sheltered ones.

4They have said, “Come, and dlet us cut them off from being a nation,

That the name of Israel may be remembered no more.”

5For they have consulted together with one 3consent;

They 4form a confederacy against You:

6eThe tents of Edom and the Ishmaelites;

Moab and the Hagrites;

7Gebal, Ammon, and Amalek;

Philistia with the inhabitants of Tyre;

8Assyria also has joined with them;

They have helped the children of Lot. Selah

9Deal with them as with fMidian,

As with gSisera,

As with Jabin at the Brook Kishon,

10Who perished at En Dor,

hWho became as refuse on the earth.

11Make their nobles like iOreb and like Zeeb,

Yes, all their princes like jZebah and Zalmunna,

12Who said, “Let us take for ourselves

The pastures of God for a possession.”

13kO my God, make them like the whirling dust,

lLike the chaff before the wind!

14As the fire burns the woods,

And as the flame msets the mountains on fire,

15So pursue them with Your tempest,

And frighten them with Your storm.

16Fill their faces with shame,

That they may seek Your name, O LORD.

17Let them be 5confounded and dismayed forever;

Yes, let them be put to shame and perish,

18nThat they may know that You, whose oname alone is the LORD,

Are pthe Most High over all the earth.

Psalm 84

The Blessedness of Dwelling in the House of God

To the Chief Musician. aOn1 an instrument of Gath. A Psalm of the sons of Korah.

1How blovely 2is Your tabernacle,

O LORD of hosts!

2cMy soul longs, yes, even faints

For the courts of the LORD;

My heart and my flesh cry out for the living God.

3Even the sparrow has found a home,

And the swallow a nest for herself,

Where she may lay her young—

Even Your altars, O LORD of hosts,

My King and my God.

4Blessed are those who dwell in Your dhouse;

They will still be praising You. Selah

5Blessed is the man whose strength is in You,

Whose heart is set on pilgrimage.

6As they pass through the Valley eof 3Baca,

They make it a spring;

The rain also covers it with 4pools.

7They go ffrom strength to strength;

5Each one gappears before God in Zion.

8O LORD God of hosts, hear my prayer;

Give ear, O God of Jacob! Selah

9hO God, behold our shield,

And look upon the face of Your 6anointed.

10For a day in Your courts is better than a thousand.

I would rather 7be a doorkeeper in the house of my God

Than dwell in the tents of wickedness.

11For the LORD God is ia sun and jshield;

The LORD will give grace and glory;

kNo good thing will He withhold

From those who walk uprightly.

12O LORD of hosts,

lBlessed is the man who trusts in You!

Psalm 85

Prayer that the LORD Will Restore Favor to the Land

To the Chief Musician. A Psalm aof the sons of Korah.

1LORD, You have been favorable to Your land;

You have bbrought back the captivity of Jacob.

2You have forgiven the iniquity of Your people;

You have covered all their sin. Selah

3You have taken away all Your wrath;

You have turned from the fierceness of Your anger.

4cRestore us, O God of our salvation,

And cause Your anger toward us to cease.

5dWill You be angry with us forever?

Will You prolong Your anger to all generations?

6Will You not erevive us again,

That Your people may rejoice in You?

7Show us Your mercy, LORD,

And grant us Your salvation.

8I will hear what God the LORD will speak,

For He will speak peace

To His people and to His saints;

But let them not turn back to 1folly.

9Surely fHis salvation is near to those who fear Him,

gThat glory may dwell in our land.

10Mercy and truth have met together;

hRighteousness and peace have kissed.

11Truth shall spring out of the earth,

And righteousness shall look down from heaven.

12iYes, the LORD will give what is good;

And our land will yield its increase.

13Righteousness will go before Him,

And shall make His footsteps our pathway.

Psalm 86

Prayer for Mercy, with Meditation on the Excellencies of the LORD

A Prayer of David.

1Bow down Your ear, O LORD, hear me;

For I am poor and needy.

2Preserve my 1life, for I am holy;

You are my God;

Save Your servant who trusts in You!

3Be merciful to me, O Lord,

For I cry to You all day long.

42Rejoice the soul of Your servant,

aFor to You, O Lord, I lift up my soul.

5For bYou, Lord, are good, and ready to forgive,

And abundant in mercy to all those who call upon You.

6Give ear, O LORD, to my prayer;

And attend to the voice of my supplications.

7In the day of my trouble I will call upon You,

For You will answer me.

8cAmong the gods there is none like You, O Lord;

Nor are there any works like Your works.

9All nations whom You have made

Shall come and worship before You, O Lord,

And shall glorify Your name.

10For You are great, and ddo wondrous things;

eYou alone are God.

11fTeach me Your way, O LORD;

I will walk in Your truth;

3Unite my heart to fear Your name.

12I will praise You, O Lord my God, with all my heart,

And I will glorify Your name forevermore.

13For great is Your mercy toward me,

And You have delivered my soul from the depths of 4Sheol.

14O God, the proud have risen against me,

And a mob of violent men have sought my life,

And have not set You before them.

15But gYou, O Lord, are a God full of compassion, and gracious,

Longsuffering and abundant in mercy and truth.

16Oh, turn to me, and have mercy on me!

Give Your strength to Your servant,

And save the son of Your maidservant.

17Show me a sign for good,

That those who hate me may see it and be ashamed,

Because You, LORD, have helped me and comforted me.

Psalm 87

The Glories of the City of God

A Psalm of the sons of Korah. A Song.

1His foundation is in the holy mountains.

2aThe LORD loves the gates of Zion

More than all the dwellings of Jacob.

3bGlorious things are spoken of you,

O city of God! Selah

4“I will make mention of 1Rahab and Babylon to those who know Me;

Behold, O Philistia and Tyre, with Ethiopia:

‘This one was born there.’ ”

5And of Zion it will be said,

“This one and that one were born in her;

And the Most High Himself shall establish her.”

6The LORD will record,

When He cregisters the peoples:

“This one was born there.” Selah

7Both the singers and the players on instruments say,

“All my springs are in you.”

Psalm 88

A Prayer for Help in Despondency

A Song. A Psalm of the sons of Korah. To the Chief Musician. Set to “Mahalath Leannoth.” A 1Contemplation of aHeman the Ezrahite.

1O LORD, bGod of my salvation,

I have cried out day and night before You.

2Let my prayer come before You;

2Incline Your ear to my cry.

3For my soul is full of troubles,

And my life cdraws near to the grave.

4I am counted with those who dgo3 down to the pit;

eI am like a man who has no strength,

54Adrift among the dead,

Like the slain who lie in the grave,

Whom You remember no more,

And who are cut off from Your hand.

6You have laid me in the lowest pit,

In darkness, in the depths.

7Your wrath lies heavy upon me,

And You have afflicted me with all fYour waves. Selah

8gYou have 5put away my acquaintances far from me;

You have made me an abomination to them;

hI am shut up, and I cannot get out;

9My eye wastes away because of affliction.

iLORD, I have called daily upon You;

I have stretched out my hands to You.

10Will You work wonders for the dead?

Shall 6the dead arise and praise You? Selah

11Shall Your lovingkindness be declared in the grave?

Or Your faithfulness in the place of destruction?

12Shall Your wonders be known in the dark?

And Your righteousness in the land of forgetfulness?

13But to You I have cried out, O LORD,

And in the morning my prayer comes before You.

14LORD, why do You cast off my soul?

Why do You hide Your face from me?

15I have been afflicted and ready to die from my youth;

I suffer Your terrors;

I am distraught.

16Your fierce wrath has gone over me;

Your terrors have 7cut me off.

17They came around me all day long like water;

They engulfed me altogether.

18jLoved one and friend You have put far from me,

And my acquaintances into darkness.

Psalm 89

Remembering the Covenant with David, and Sorrow for Lost Blessings

A 1Contemplation of aEthan the Ezrahite.

1I WILL sing of the mercies of the LORD forever;

With my mouth will I make known Your faithfulness to all generations.

2For I have said, “Mercy shall be built up forever;

bYour faithfulness You shall establish in the very heavens.”

3“Ic have made a covenant with My chosen,

I have dsworn to My servant David:

4‘Your seed I will establish forever,

And build up your throne eto all generations.’ ” Selah

5And fthe heavens will praise Your wonders, O LORD;

Your faithfulness also in the assembly of the saints.

6gFor who in the heavens can be compared to the LORD?

Who among the sons of the mighty can be likened to the LORD?

7hGod is greatly to be feared in the assembly of the saints,

And to be held in reverence by all those around Him.

8O LORD God of hosts,

Who is mighty like You, O LORD?

Your faithfulness also surrounds You.

9iYou rule the raging of the sea;

When its waves rise, You still them.

10jYou have broken 2Rahab in pieces, as one who is slain;

You have scattered Your enemies with Your mighty arm.

11kThe heavens are Yours, the earth also is Yours;

The world and all its fullness, You have founded them.

12The north and the south, You have created them;

lTabor and mHermon rejoice in Your name.

13You have a mighty arm;

Strong is Your hand, and high is Your right hand.

14Righteousness and justice are the foundation of Your throne;

Mercy and truth go before Your face.

15Blessed are the people who know the njoyful sound!

They walk, O LORD, in the light of Your countenance.

16In Your name they rejoice all day long,

And in Your righteousness they are exalted.

17For You are the glory of their strength,

And in Your favor our 3horn is oexalted.

18For our shield belongs to the LORD,

And our king to the Holy One of Israel.

19Then You spoke in a vision to Your 4holy one,

And said: “I have given help to one who is mighty;

I have exalted one pchosen from the people.

20qI have found My servant David;

With My holy oil I have anointed him,

21rWith whom My hand shall be established;

Also My arm shall strengthen him.

22The enemy shall not 5outwit him,

Nor the son of wickedness afflict him.

23I will beat down his foes before his face,

And plague those who hate him.

24“But My faithfulness and My mercy shall be with him,

And in My name his horn shall be exalted.

25Also I will sset his hand over the sea,

And his right hand over the rivers.

26He shall cry to Me, ‘You are tmy Father,

My God, and uthe rock of my salvation.’

27Also I will make him vMy firstborn,

wThe highest of the kings of the earth.

28xMy mercy I will keep for him forever,

And My covenant shall stand firm with him.

29His seed also I will make to endure forever,

yAnd his throne zas the days of heaven.

30“Ifa his sons bforsake My law

And do not walk in My judgments,

31If they 6break My statutes

And do not keep My commandments,

32Then I will punish their transgression with the rod,

And their iniquity with stripes.

33cNevertheless My lovingkindness I will not 7utterly take from him,

Nor 8allow My faithfulness to fail.

34My covenant I will not break,

Nor dalter the word that has gone out of My lips.

35Once I have sworn eby My holiness;

I will not lie to David:

36fHis seed shall endure forever,

And his throne gas the sun before Me;

37It shall be established forever like the moon,

Even like the faithful witness in the sky.” Selah

38But You have hcast off and iabhorred,9

You have been furious with Your 10anointed.

39You have renounced the covenant of Your servant;

jYou have 11profaned his crown by casting it to the ground.

40You have broken down all his hedges;

You have brought his 12strongholds to ruin.

41All who pass by the way kplunder him;

He is a reproach to his neighbors.

42You have exalted the right hand of his adversaries;

You have made all his enemies rejoice.

43You have also turned back the edge of his sword,

And have not sustained him in the battle.

44You have made his 13glory cease,

And cast his throne down to the ground.

45The days of his youth You have shortened;

You have covered him with shame. Selah

46How long, LORD?

Will You hide Yourself forever?

Will Your wrath burn like fire?

47Remember how short my time lis;

For what mfutility have You created all the children of men?

48What man can live and not 14see ndeath?

Can he deliver his life from the power of 15the grave? Selah

49Lord, where are Your former lovingkindnesses,

Which You oswore to David pin Your truth?

50Remember, Lord, the reproach of Your servants—

qHow I bear in my bosom the reproach of all the many peoples,

51rWith which Your enemies have reproached, O LORD,

With which they have reproached the footsteps of Your 16anointed.

52sBlessed be the LORD forevermore!

Amen and Amen.

BOOK FOUR

Psalms 90—106

Psalm 90

The Eternity of God, and Man’s Frailty

A Prayer aof Moses the man of God.

1Lord, bYou have been our 1dwelling place in all generations.

2cBefore the mountains were brought forth,

Or ever You 2had formed the earth and the world,

Even from everlasting to everlasting, You are God.

3You turn man to destruction,

And say, d“Return, O children of men.”

4eFor a thousand years in Your sight

Are like yesterday when it is past,

And like a watch in the night.

5You carry them away like a flood;

fThey are like a sleep.

In the morning gthey are like grass which grows up:

6In the morning it flourishes and grows up;

In the evening it is cut down and withers.

7For we have been consumed by Your anger,

And by Your wrath we are terrified.

8hYou have set our iniquities before You,

Our isecret sins in the light of Your countenance.

9For all our days have passed away in Your wrath;

We finish our years like a sigh.

10The days of our lives are seventy years;

And if by reason of strength they are eighty years,

Yet their boast is only labor and sorrow;

For it is soon cut off, and we fly away.

11Who knows the power of Your anger?

For as the fear of You, so is Your wrath.

12jSo teach us to number our days,

That we may gain a heart of wisdom.

13Return, O LORD!

How long?

And khave compassion on Your servants.

14Oh, satisfy us early with Your mercy,

lThat we may rejoice and be glad all our days!

15Make us glad according to the days in which You have afflicted us,

The years in which we have seen evil.

16Let mYour work appear to Your servants,

And Your glory to their children.

17nAnd let the beauty of the LORD our God be upon us,

And oestablish the work of our hands for us;

Yes, establish the work of our hands.

Psalm 91

Safety of Abiding in the Presence of God

1He awho dwells in the secret place of the Most High

Shall abide bunder the shadow of the Almighty.

2cI will say of the LORD, “He is my refuge and my fortress;

My God, in Him I will trust.”

3Surely dHe shall deliver you from the snare of the 1fowler

And from the perilous pestilence.

4eHe shall cover you with His feathers,

And under His wings you shall take refuge;

His truth shall be your shield and 2buckler.

5fYou shall not be afraid of the terror by night,

Nor of the arrow that flies by day,

6Nor of the pestilence that walks in darkness,

Nor of the destruction that lays waste at noonday.

7A thousand may fall at your side,

And ten thousand at your right hand;

But it shall not come near you.

8Only gwith your eyes shall you look,

And see the reward of the wicked.

9Because you have made the LORD, who is hmy refuge,

Even the Most High, iyour dwelling place,

10jNo evil shall befall you,

Nor shall any plague come near your dwelling;

11kFor He shall give His angels charge over you,

To keep you in all your ways.

12In their hands they shall 3bear you up,

lLest you 4dash your foot against a stone.

13You shall tread upon the lion and the cobra,

The young lion and the serpent you shall trample underfoot.

14“Because he has set his love upon Me, therefore I will deliver him;

I will 5set him on high, because he has mknown My name.

15He shall ncall upon Me, and I will answer him;

I will be owith him in trouble;

I will deliver him and honor him.

16With 6long life I will satisfy him,

And show him My salvation.”

Psalm 92

Praise to the LORD for His Love and Faithfulness

A Psalm. A Song for the Sabbath day.

1IT is agood to give thanks to the LORD,

And to sing praises to Your name, O Most High;

2To bdeclare Your lovingkindness in the morning,

And Your faithfulness every night,

3cOn an instrument of ten strings,

On the lute,

And on the harp,

With harmonious sound.

4For You, LORD, have made me glad through Your work;

I will triumph in the works of Your hands.

5dO LORD, how great are Your works!

eYour thoughts are very deep.

6fA senseless man does not know,

Nor does a fool understand this.

7When gthe wicked 1spring up like grass,

And when all the workers of iniquity flourish,

It is that they may be destroyed forever.

8hBut You, LORD, are on high forevermore.

9For behold, Your enemies, O LORD,

For behold, Your enemies shall perish;

All the workers of iniquity shall ibe scattered.

10But jmy 2horn You have exalted like a wild ox;

I have been kanointed with fresh oil.

11lMy eye also has seen my desire on my enemies;

My ears hear my desire on the wicked

Who rise up against me.

12mThe righteous shall flourish like a palm tree,

He shall grow like a cedar in Lebanon.

13Those who are planted in the house of the LORD

Shall flourish in the courts of our God.

14They shall still bear fruit in old age;

They shall be 3fresh and 4flourishing,

15To declare that the LORD is upright;

nHe is my rock, and othere is no unrighteousness in Him.

Psalm 93

The Eternal Reign of the LORD

1The aLORD reigns, He is clothed with majesty;

The LORD is clothed,

bHe has girded Himself with strength.

Surely the world is established, so that it cannot be 1moved.

2cYour throne is established from of old;

You are from everlasting.

3The floods have 2lifted up, O LORD,

The floods have lifted up their voice;

The floods lift up their waves.

4dThe LORD on high is mightier

Than the noise of many waters,

Than the mighty waves of the sea.

5Your testimonies are very sure;

Holiness adorns Your house,

O LORD, 3forever.

Psalm 94

God the Refuge of the Righteous

1O LORD God, ato whom vengeance belongs—

O God, to whom vengeance belongs, shine forth!

2Rise up, O bJudge of the earth;

1Render punishment to the proud.

3LORD, chow long will the wicked,

How long will the wicked triumph?

4They dutter speech, and speak insolent things;

All the workers of iniquity boast in themselves.

5They break in pieces Your people, O LORD,

And afflict Your heritage.

6They slay the widow and the stranger,

And murder the fatherless.

7eYet they say, “The LORD does not see,

Nor does the God of Jacob 2understand.”

8Understand, you senseless among the people;

And you fools, when will you be wise?

9fHe who planted the ear, shall He not hear?

He who formed the eye, shall He not see?

10He who 3instructs the 4nations, shall He not correct,

He who teaches man knowledge?

11The LORD gknows the thoughts of man,

That they are futile.

12Blessed is the man whom You hinstruct, O LORD,

And teach out of Your law,

13That You may give him 5rest from the days of adversity,

Until the pit is dug for the wicked.

14For the LORD will not 6cast off His people,

Nor will He forsake His inheritance.

15But judgment will return to righteousness,

And all the upright in heart will follow it.

16Who will rise up for me against the evildoers?

Who will stand up for me against the workers of iniquity?

17Unless the LORD had been my help,

My soul would soon have settled in silence.

18If I say, “My foot slips,”

Your mercy, O LORD, will hold me up.

19In the multitude of my anxieties within me,

Your comforts delight my soul.

20Shall ithe throne of iniquity, which devises evil by law,

Have fellowship with You?

21They gather together against the life of the righteous,

And condemn jinnocent blood.

22But the LORD has been my defense,

And my God the rock of my refuge.

23He has brought on them their own iniquity,

And shall 7cut them off in their own wickedness;

The LORD our God shall cut them off. Christ in the Psalms (Luke 24:44)

Psalm 95

A Call to Worship and Obedience

1Oh come, let us sing to the LORD!

Let us shout joyfully to the Rock of our salvation.

2Let us come before His presence with thanksgiving;

Let us shout joyfully to Him with apsalms.

3For bthe LORD is the great God,

And the great King above all gods.

41In His hand are the deep places of the earth;

The heights of the hills are His also.

5cThe sea is His, for He made it;

And His hands formed the dry land.

6Oh come, let us worship and bow down;

Let dus kneel before the LORD our Maker.

7For He is our God,

And ewe are the people of His pasture,

And the sheep 2of His hand.

fToday, if you will hear His voice:

8“Do not harden your hearts, as in the 3rebellion,

gAs in the day of 4trial in the wilderness,

9When hyour fathers tested Me;

They tried Me, though they isaw My work.

10For jforty years I was 5grieved with that generation,

And said, ‘It is a people who go astray in their hearts,

And they do not know My ways.’

11So kI swore in My wrath,

‘They shall not enter My rest.’ ”

Psalm 96

A Song of Praise to God Coming in Judgment

(1 Chr. 16:23–33)

1Oh, asing to the LORD a new song!

Sing to the LORD, all the earth.

2Sing to the LORD, bless His name;

Proclaim the good news of His salvation from day to day.

3Declare His glory among the 1nations,

His wonders among all peoples.

4For bthe LORD is great and cgreatly to be praised;

dHe is to be feared above all gods.

5For eall the gods of the peoples are idols,

fBut the LORD made the heavens.

6Honor and majesty are before Him;

Strength and gbeauty are in His sanctuary.

7hGive2 to the LORD, O families of the peoples,

Give to the LORD glory and strength.

83Give to the LORD the glory due His name;

Bring an offering, and come into His courts.

9Oh, worship the LORD iin the beauty of holiness!

Tremble before Him, all the earth.

10Say among the 4nations, j“The LORD reigns;

The world also is firmly established,

It shall not be 5moved;

kHe shall judge the peoples righteously.”

11lLet the heavens rejoice, and let the earth be glad;

mLet the sea roar, and 6all its fullness;

12Let the field be joyful, and all that is in it.

Then all the trees of the woods will rejoice before the LORD.

13For He is coming, for He is coming to judge the earth.

nHe shall judge the world with righteousness,

And the peoples with His truth.

Psalm 97

A Song of Praise to the Sovereign LORD

1The LORD areigns;

Let the earth rejoice;

Let the multitude of 1isles be glad!

2bClouds and darkness surround Him;

cRighteousness and justice are the foundation of His throne.

3dA fire goes before Him,

And burns up His enemies round about.

4eHis lightnings light the world;

The earth sees and trembles.

5fThe mountains melt like wax at the presence of the LORD,

At the presence of the Lord of the whole earth.

6gThe heavens declare His righteousness,

And all the peoples see His glory.

7hLet all be put to shame who serve carved images,

Who boast of idols.

iWorship Him, all you gods.

8Zion hears and is glad,

And the daughters of Judah rejoice

Because of Your judgments, O LORD.

9For You, LORD, are jmost high above all the earth;

kYou are exalted far above all gods.

10You who love the LORD, lhate evil!

mHe preserves the souls of His saints;

nHe delivers them out of the hand of the wicked.

11oLight is sown for the righteous,

And gladness for the upright in heart.

12pRejoice in the LORD, you righteous,

qAnd give thanks 2at the remembrance of 3His holy name.

Psalm 98

A Song of Praise to the LORD for His Salvation and Judgment

A Psalm.

1Oh, asing to the LORD a new song!

For He has bdone marvelous things;

His right hand and His holy arm have gained Him the victory.

2cThe LORD has made known His salvation;

dHis righteousness He has revealed in the sight of the 1nations.

3He has remembered His mercy and His faithfulness to the house of Israel;

eAll the ends of the earth have seen the salvation of our God.

4Shout joyfully to the LORD, all the earth;

Break forth in song, rejoice, and sing praises.

5Sing to the LORD with the harp,

With the harp and the sound of a psalm,

6With trumpets and the sound of a horn;

Shout joyfully before the LORD, the King.

7Let the sea roar, and all its fullness,

The world and those who dwell in it;

8Let the rivers clap their hands;

Let the hills be joyful together before the LORD,

9fFor He is coming to judge the earth.

With righteousness He shall judge the world,

And the peoples with 2equity.

Psalm 99

Praise to the LORD for His Holiness

1The LORD reigns;

Let the peoples tremble!

aHe dwells between the cherubim;

Let the earth be 1moved!

2The LORD is great in Zion,

And He is high above all the peoples.

3Let them praise Your great and awesome name—

2He is holy.

4The King’s strength also loves justice;

You have established equity;

You have executed justice and righteousness in Jacob.

5Exalt the LORD our God,

And worship at His footstool—

He is holy.

6Moses and Aaron were among His priests,

And Samuel was among those who bcalled upon His name;

They called upon the LORD, and He answered them.

7He spoke to them in the cloudy pillar;

They kept His testimonies and the 3ordinance He gave them.

8You answered them, O LORD our God;

You were to them God-Who-Forgives,

Though You took vengeance on their deeds.

9Exalt the LORD our God,

And worship at His holy hill;

For the LORD our God is holy.

Psalm 100

A Song of Praise for the LORD’s Faithfulness to His People

aA Psalm of Thanksgiving.

1Make ba joyful shout to the LORD, 1all you lands!

2Serve the LORD with gladness;

Come before His presence with singing.

3Know that the LORD, He is God;

cIt is He who has made us, and 2not we ourselves;

dWe are His people and the sheep of His pasture.

4eEnter into His gates with thanksgiving,

And into His courts with praise.

Be thankful to Him, and bless His name.

5For the LORD is good;

fHis mercy is everlasting,

And His truth endures to all generations.

Psalm 101

Promised Faithfulness to the LORD

A Psalm of David.

1I WILL sing of mercy and justice;

To You, O LORD, I will sing praises.

2I will behave wisely in a 1perfect way.

Oh, when will You come to me?

I will awalk within my house with a perfect heart.

3I will set nothing 2wicked before my eyes;

bI hate the work of those cwho fall away;

It shall not cling to me.

4A perverse heart shall depart from me;

I will not dknow wickedness.

5Whoever secretly slanders his neighbor,

Him I will destroy;

eThe one who has a haughty look and a proud heart,

Him I will not endure.

6My eyes shall be on the faithful of the land,

That they may dwell with me;

He who walks in a 3perfect way,

He shall serve me.

7He who works deceit shall not dwell within my house;

He who tells lies shall not 4continue in my presence.

8fEarly I will destroy all the wicked of the land,

That I may cut off all the evildoers gfrom the city of the LORD.

Psalm 102

The LORD’s Eternal Love

A Prayer of the afflicted, awhen he is overwhelmed and pours out his complaint before the LORD.

1Hear my prayer, O LORD,

And let my cry come to You.

2bDo not hide Your face from me in the day of my trouble;

Incline Your ear to me;

In the day that I call, answer me speedily.

3For my days 1are cconsumed like smoke,

And my bones are burned like a hearth.

4My heart is stricken and withered like grass,

So that I forget to eat my bread.

5Because of the sound of my groaning

My bones cling to my 2skin.

6I am like a pelican of the wilderness;

I am like an owl of the desert.

7I lie awake,

And am like a sparrow alone on the housetop.

8My enemies reproach me all day long;

Those who deride me swear an oath against me.

9For I have eaten ashes like bread,

And mingled my drink with weeping,

10Because of Your indignation and Your wrath;

For You have lifted me up and cast me away.

11My days are like a shadow that lengthens,

And I wither away like grass.

12But You, O LORD, shall endure forever,

And the remembrance of Your name to all generations.

13You will arise and have mercy on Zion;

For the time to favor her,

Yes, the set time, has come.

14For Your servants take pleasure in her stones,

And show favor to her dust.

15So the 3nations shall dfear the name of the LORD,

And all the kings of the earth Your glory.

16For the LORD shall build up Zion;

eHe shall appear in His glory.

17fHe shall regard the prayer of the destitute,

And shall not despise their prayer.

18This will be gwritten for the generation to come,

That ha people yet to be created may praise the LORD.

19For He ilooked down from the height of His sanctuary;

From heaven the LORD viewed the earth,

20jTo hear the groaning of the prisoner,

To release those appointed to death,

21To kdeclare the name of the LORD in Zion,

And His praise in Jerusalem,

22lWhen the peoples are gathered together,

And the kingdoms, to serve the LORD.

23He weakened my strength in the way;

He mshortened my days.

24nI said, “O my God,

Do not take me away in the midst of my days;

oYour years are throughout all generations.

25pOf old You laid the foundation of the earth,

And the heavens are the work of Your hands.

26qThey will perish, but You will 4endure;

Yes, they will all grow old like a garment;

Like a cloak You will change them,

And they will be changed.

27But rYou are the same,

And Your years will have no end.

28sThe children of Your servants will continue,

And their descendants will be established before You.”

Psalm 103

Praise for the LORD’s Mercies

A Psalm of David.

1Bless athe LORD, O my soul;

And all that is within me, bless His holy name!

2Bless the LORD, O my soul,

And forget not all His benefits:

3bWho forgives all your iniquities,

Who cheals all your diseases,

4Who redeems your life from destruction,

dWho crowns you with lovingkindness and tender mercies,

5Who satisfies your mouth with good things,

So that eyour youth is renewed like the eagle’s.

6The LORD executes righteousness

And justice for all who are oppressed.

7fHe made known His ways to Moses,

His acts to the children of Israel.

8gThe LORD is merciful and gracious,

Slow to anger, and abounding in mercy.

9hHe will not always strive with us,

Nor will He keep His anger forever.

10iHe has not dealt with us according to our sins,

Nor punished us according to our iniquities.

11For as the heavens are high above the earth,

So great is His mercy toward those who fear Him;

12As far as the east is from the west,

So far has He jremoved our transgressions from us.

13kAs a father pities his children,

So the LORD pities those who fear Him.

14For He 1knows our frame;

He remembers that we are dust.

15As for man, lhis days are like grass;

As a flower of the field, so he flourishes.

16mFor the wind passes over it, and it is 2gone,

And nits place remembers it no more.

17But the mercy of the LORD is from everlasting to everlasting

On those who fear Him,

And His righteousness to children’s children,

18oTo such as keep His covenant,

And to those who remember His commandments to do them.

19The LORD has established His throne in heaven,

And pHis kingdom rules over all.

20qBless the LORD, you His angels,

Who excel in strength, who rdo His word,

Heeding the voice of His word.

21Bless the LORD, all you His hosts,

sYou 3ministers of His, who do His pleasure.

22Bless the LORD, all His works,

In all places of His dominion.

Bless the LORD, O my soul!

Psalm 104

Praise to the Sovereign LORD for His Creation and Providence

(cf. Gen. 1:1–31)

1Bless athe LORD, O my soul!

O LORD my God, You are very great:

You are clothed with honor and majesty,

2Who cover Yourself with light as with a garment,

Who stretch out the heavens like a curtain.

3bHe lays the beams of His upper chambers in the waters,

Who makes the clouds His chariot,

Who walks on the wings of the wind,

4Who makes His angels spirits,

His 1ministers a flame of fire.

5You who 2laid the foundations of the earth,

So that it should not be moved forever,

6You ccovered it with the deep as with a garment;

The waters stood above the mountains.

7At Your rebuke they fled;

At the voice of Your thunder they hastened away.

83They went up over the mountains;

They went down into the valleys,

To the place which You founded for them.

9You have dset a boundary that they may not pass over,

eThat they may not return to cover the earth.

10He sends the springs into the valleys;

They flow among the hills.

11They give drink to every beast of the field;

The wild donkeys quench their thirst.

12By them the birds of the heavens have their home;

They sing among the branches.

13fHe waters the hills from His upper chambers;

The earth is satisfied with gthe fruit of Your works.

14hHe causes the grass to grow for the cattle,

And vegetation for the service of man,

That he may bring forth ifood from the earth,

15And jwine that makes glad the heart of man,

Oil to make his face shine,

And bread which strengthens man’s heart.

16The trees of the LORD are full of sap,

The cedars of Lebanon which He planted,

17Where the birds make their nests;

The stork has her home in the fir trees.

18The high hills are for the wild goats;

The cliffs are a refuge for the krock4 badgers.

19lHe appointed the moon for seasons;

The msun knows its going down.

20nYou make darkness, and it is night,

In which all the beasts of the forest creep about.

21oThe young lions roar after their prey,

And seek their food from God.

22When the sun rises, they gather together

And lie down in their dens.

23Man goes out to phis work

And to his labor until the evening.

24qO LORD, how manifold are Your works!

In wisdom You have made them all.

The earth is full of Your rpossessions—

25This great and wide sea,

In which are innumerable teeming things,

Living things both small and great.

26There the ships sail about;

There is that sLeviathan5

Which You have 6made to play there.

27tThese all wait for You,

That You may give them their food in due season.

28What You give them they gather in;

You open Your hand, they are filled with good.

29You hide Your face, they are troubled;

uYou take away their breath, they die and return to their dust.

30vYou send forth Your Spirit, they are created;

And You renew the face of the earth.

31May the glory of the LORD endure forever;

May the LORD wrejoice in His works.

32He looks on the earth, and it xtrembles;

yHe touches the hills, and they smoke.

33zI will sing to the LORD as long as I live;

I will sing praise to my God while I have my being.

34May my ameditation be sweet to Him;

I will be glad in the LORD.

35May bsinners be consumed from the earth,

And the wicked be no more.

Bless the LORD, O my soul!

7Praise the LORD!

Psalm 105

The Eternal Faithfulness of the LORD

(Ex. 7:8—11:10; 1 Chr. 16:8–22)

1Oh, agive thanks to the LORD!

Call upon His name;

bMake known His deeds among the peoples!

2Sing to Him, sing psalms to Him;

cTalk of all His wondrous works!

3Glory in His holy name;

Let the hearts of those rejoice who seek the LORD!

4Seek the LORD and His strength;

dSeek His face evermore!

5eRemember His marvelous works which He has done,

His wonders, and the judgments of His mouth,

6O seed of Abraham His servant,

You children of Jacob, His chosen ones!

7He is the LORD our God;

fHis judgments are in all the earth.

8He gremembers His covenant forever,

The word which He commanded, for a thousand generations,

9hThe covenant which He made with Abraham,

And His oath to Isaac,

10And confirmed it to Jacob for a statute,

To Israel as an everlasting covenant,

11Saying, i“To you I will give the land of Canaan

As the allotment of your inheritance,”

12jWhen they were few in number,

Indeed very few, kand strangers in it.

13When they went from one nation to another,

From one kingdom to another people,

14lHe permitted no one to do them wrong;

Yes, mHe rebuked kings for their sakes,

15Saying, “Do not touch My anointed ones,

And do My prophets no harm.”

16Moreover nHe called for a famine in the land;

He destroyed all the oprovision of bread.

17pHe sent a man before them—

Joseph—who qwas sold as a slave.

18rThey hurt his feet with fetters,

1He was laid in irons.

19Until the time that his word came to pass,

sThe word of the LORD tested him.

20tThe king sent and released him,

The ruler of the people let him go free.

21uHe made him lord of his house,

And ruler of all his possessions,

22To 2bind his princes at his pleasure,

And teach his elders wisdom.

23vIsrael also came into Egypt,

And Jacob dwelt win the land of Ham.

24xHe increased His people greatly,

And made them stronger than their enemies.

25yHe turned their heart to hate His people,

To deal craftily with His servants.

26zHe sent Moses His servant,

And Aaron whom He had chosen.

27They aperformed His signs among them,

And wonders in the land of Ham.

28He sent darkness, and made it dark;

And they did not rebel against His word.

29bHe turned their waters into blood,

And killed their fish.

30cTheir land abounded with frogs,

Even in the chambers of their kings.

31dHe spoke, and there came swarms of flies,

And lice in all their territory.

32eHe gave them hail for rain,

And flaming fire in their land.

33fHe struck their vines also, and their fig trees,

And splintered the trees of their territory.

34gHe spoke, and locusts came,

Young locusts without number,

35And ate up all the vegetation in their land,

And devoured the fruit of their ground.

36hHe also 3destroyed all the firstborn in their land,

iThe first of all their strength.

37jHe also brought them out with silver and gold,

And there was none feeble among His tribes.

38kEgypt was glad when they departed,

For the fear of them had fallen upon them.

39lHe spread a cloud for a covering,

And fire to give light in the night.

40mThe people asked, and He brought quail,

And nsatisfied them with the bread of heaven.

41oHe opened the rock, and water gushed out;

It ran in the dry places like a river.

42For He remembered pHis holy promise,

And Abraham His servant.

43He brought out His people with joy,

His chosen ones with 4gladness.

44qHe gave them the lands of the 5Gentiles,

And they inherited the labor of the nations,

45rThat they might observe His statutes

And keep His laws.

6Praise the LORD!

Psalm 106

Joy in Forgiveness of Israel’s Sins

1Praise1 the LORD!

aOh, give thanks to the LORD, for He is good!

For His mercy endures forever.

2Who can 2utter the mighty acts of the LORD?

Who can declare all His praise?

3Blessed are those who keep justice,

And 3he who bdoes righteousness at call times!

4dRemember me, O LORD, with the favor You have toward Your people.

Oh, visit me with Your salvation,

5That I may see the benefit of Your chosen ones,

That I may rejoice in the gladness of Your nation,

That I may glory with 4Your inheritance.

6eWe have sinned with our fathers,

We have committed iniquity,

We have done wickedly.

7Our fathers in Egypt did not understand Your wonders;

They did not remember the multitude of Your mercies,

fBut rebelled by the sea—the Red Sea.

8Nevertheless He saved them for His name’s sake,

gThat He might make His mighty power known.

9hHe rebuked the Red Sea also, and it dried up;

So iHe led them through the depths,

As through the wilderness.

10He jsaved them from the hand of him who hated them,

And redeemed them from the hand of the enemy.

11kThe waters covered their enemies;

There was not one of them left.

12lThen they believed His words;

They sang His praise.

13mThey soon forgot His works;

They did not wait for His counsel,

14nBut lusted exceedingly in the wilderness,

And tested God in the desert.

15oAnd He gave them their request,

But psent leanness into their soul.

16When qthey envied Moses in the camp,

And Aaron the saint of the LORD,

17rThe earth opened up and swallowed Dathan,

And covered the faction of Abiram.

18sA fire was kindled in their company;

The flame burned up the wicked.

19tThey made a calf in Horeb,

And worshiped the molded image.

20Thus uthey changed their glory

Into the image of an ox that eats grass.

21They forgot God their Savior,

Who had done great things in Egypt,

22Wondrous works in the land of Ham,

Awesome things by the Red Sea.

23vTherefore He said that He would destroy them,

Had not Moses His chosen one wstood before Him in the breach,

To turn away His wrath, lest He destroy them.

24Then they despised xthe pleasant land;

They ydid not believe His word,

25zBut complained in their tents,

And did not heed the voice of the LORD.

26aTherefore He raised up His hand in an oath against them,

bTo 5overthrow them in the wilderness,

27cTo 6overthrow their descendants among the 7nations,

And to scatter them in the lands.

28dThey joined themselves also to Baal of Peor,

And ate sacrifices 8made to the dead.

29Thus they provoked Him to anger with their deeds,

And the plague broke out among them.

30eThen Phinehas stood up and intervened,

And the plague was stopped.

31And that was accounted to him ffor righteousness

To all generations forevermore.

32gThey angered Him also at the waters of 9strife,

hSo that it went ill with Moses on account of them;

33iBecause they rebelled against His Spirit,

So that he spoke rashly with his lips.

34jThey did not destroy the peoples,

kConcerning whom the LORD had commanded them,

35lBut they mingled with the Gentiles

And learned their works;

36mThey served their idols,

nWhich became a snare to them.

37oThey even sacrificed their sons

And their daughters to pdemons,

38And shed innocent blood,

The blood of their sons and daughters,

Whom they sacrificed to the idols of Canaan;

And qthe land was polluted with blood.

39Thus they 10were rdefiled by their own works,

And splayed11 the harlot by their own deeds.

40Therefore tthe wrath of the LORD was kindled against His people,

So that He abhorred uHis own inheritance.

41And vHe gave them into the hand of the Gentiles,

And those who hated them ruled over them.

42Their enemies also oppressed them,

And they were brought into subjection under their hand.

43wMany times He delivered them;

But they rebelled in their counsel,

And were brought low for their iniquity.

44Nevertheless He regarded their affliction,

When xHe heard their cry;

45yAnd for their sake He remembered His covenant,

And zrelented aaccording to the multitude of His mercies.

46bHe also made them to be pitied

By all those who carried them away captive.

47cSave us, O LORD our God,

And gather us from among the Gentiles,

To give thanks to Your holy name,

To triumph in Your praise.

48dBlessed be the LORD God of Israel

From everlasting to everlasting!

And let all the people say, “Amen!”

12Praise the LORD!

BOOK FIVE

Psalms 107—150

Psalm 107

Thanksgiving to the LORD for His Great Works of Deliverance

1Oh, agive thanks to the LORD, for He is good!

For His 1mercy endures forever.

2Let the redeemed of the LORD say so,

Whom He has redeemed from the hand of the enemy,

3And bgathered out of the lands,

From the east and from the west,

From the north and from the south.

4They wandered in cthe wilderness in a desolate way;

They found no city to dwell in.

5Hungry and thirsty,

Their soul fainted in them.

6dThen they cried out to the LORD in their trouble,

And He delivered them out of their distresses.

7And He led them forth by the eright way,

That they might go to a city for a dwelling place.

8fOh, that men would give thanks to the LORD for His goodness,

And for His wonderful works to the children of men!

9For gHe satisfies the longing soul,

And fills the hungry soul with goodness.

10Those who hsat in darkness and in the shadow of death,

iBound2 in affliction and irons—

11Because they jrebelled against the words of God,

And 3despised kthe counsel of the Most High,

12Therefore He brought down their heart with labor;

They fell down, and there was lnone to help.

13Then they cried out to the LORD in their trouble,

And He saved them out of their distresses.

14mHe brought them out of darkness and the shadow of death,

And broke their chains in pieces.

15Oh, that men would give thanks to the LORD for His goodness,

And for His wonderful works to the children of men!

16For He has nbroken the gates of bronze,

And cut the bars of iron in two.

17Fools, obecause of their transgression,

And because of their iniquities, were afflicted.

18pTheir soul abhorred all manner of food,

And they qdrew near to the gates of death.

19Then they cried out to the LORD in their trouble,

And He saved them out of their distresses.

20rHe sent His word and shealed them,

And tdelivered them from their destructions.

21Oh, that men would give thanks to the LORD for His goodness,

And for His wonderful works to the children of men!

22uLet them sacrifice the sacrifices of thanksgiving,

And vdeclare His works with 4rejoicing.

23Those who go down to the sea in ships,

Who do business on great waters,

24They see the works of the LORD,

And His wonders in the deep.

25For He commands and wraises the stormy wind,

Which lifts up the waves of the sea.

26They mount up to the heavens,

They go down again to the depths;

xTheir soul melts because of trouble.

27They reel to and fro, and stagger like a drunken man,

And 5are at their wits’ end.

28Then they cry out to the LORD in their trouble,

And He brings them out of their distresses.

29yHe calms the storm,

So that its waves are still.

30Then they are glad because they are quiet;

So He guides them to their desired haven.

31zOh, that men would give thanks to the LORD for His goodness,

And for His wonderful works to the children of men!

32Let them exalt Him also ain the assembly of the people,

And praise Him in the company of the elders.

33He bturns rivers into a wilderness,

And the watersprings into dry ground;

34A cfruitful land into 6barrenness,

For the wickedness of those who dwell in it.

35dHe turns a wilderness into pools of water,

And dry land into watersprings.

36There He makes the hungry dwell,

That they may establish a city for a dwelling place,

37And sow fields and plant vineyards,

That they may yield a fruitful harvest.

38eHe also blesses them, and they multiply greatly;

And He does not let their cattle fdecrease.

39When they are gdiminished and brought low

Through oppression, affliction and sorrow,

40hHe pours contempt on princes,

And causes them to wander in the wilderness where there is no way;

41iYet He sets the poor on high, far from affliction,

And jmakes their families like a flock.

42kThe righteous see it and rejoice,

And all liniquity stops its mouth.

43mWhoever is wise will observe these things,

And they will understand the lovingkindness of the LORD.

Psalm 108

Assurance of God’s Victory over Enemies

(Ps. 57:7–11; 60:5–12)

A Song. A Psalm of David.

1O aGOD, my heart is steadfast;

I will sing and give praise, even with my glory.

2bAwake, lute and harp!

I will awaken the dawn.

3I will praise You, O LORD, among the peoples,

And I will sing praises to You among the nations.

4For Your mercy is great above the 1heavens,

And Your truth reaches to the clouds.

5cBe exalted, O God, above the heavens,

And Your glory above all the earth;

6dThat Your beloved may be delivered,

Save with Your right hand, and 2hear me.

7God has spoken in His holiness:

“I will rejoice;

I will divide Shechem

And measure out the Valley of Succoth.

8Gilead is Mine; Manasseh is Mine;

Ephraim also is the 3helmet for My head;

eJudah is My lawgiver.

9Moab is My washpot;

Over Edom I will cast My shoe;

Over Philistia I will triumph.”

10fWho will bring me into the strong city?

Who will lead me to Edom?

11Is it not You, O God, who cast us off?

And You, O God, who did not go out with our armies?

12Give us help from trouble,

For the help of man is useless.

13gThrough God we will do valiantly,

For it is He who shall tread down our enemies.

Psalm 109

Plea for Judgment of False Accusers

To the Chief Musician. A Psalm of David.

1Doa not keep silent,

O God of my praise!

2For the mouth of the wicked and the mouth of the deceitful

Have opened against me;

They have spoken against me with a blying tongue.

3They have also surrounded me with words of hatred,

And fought against me cwithout a cause.

4In return for my love they are my accusers,

But I give myself to prayer.

5Thus dthey have rewarded me evil for good,

And hatred for my love.

6Set a wicked man over him,

And let ean 1accuser stand at his right hand.

7When he is judged, let him be found guilty,

And flet his prayer become sin.

8Let his days be gfew,

And hlet another take his office.

9iLet his children be fatherless,

And his wife a widow.

10Let his children 2continually be vagabonds, and beg;

Let them 3seek their bread also from their desolate places.

11jLet the creditor seize all that he has,

And let strangers plunder his labor.

12Let there be none to extend mercy to him,

Nor let there be any to favor his fatherless children.

13kLet his 4posterity be cut off,

And in the generation following let their lname be blotted out.

14mLet the iniquity of his fathers be remembered before the LORD,

And let not the sin of his mother nbe blotted out.

15Let them be continually before the LORD,

That He may ocut off the memory of them from the earth;

16Because he did not remember to show mercy,

But persecuted the poor and needy man,

That he might even slay the pbroken in heart.

17qAs he loved cursing, so let it come to him;

As he did not delight in blessing, so let it be far from him.

18As he clothed himself with cursing as with his garment,

So let it renter his body like water,

And like oil into his bones.

19Let it be to him like the garment which covers him,

And for a belt with which he girds himself continually.

20Let this be the LORD’s reward to my accusers,

And to those who speak evil against my person.

21But You, O GOD the Lord,

Deal with me for Your name’s sake;

Because Your mercy is good, deliver me.

22For I am poor and needy,

And my heart is wounded within me.

23I am gone slike a shadow when it lengthens;

I am shaken off like a locust.

24My tknees are weak through fasting,

And my flesh is feeble from lack of fatness.

25I also have become ua reproach to them;

When they look at me, vthey shake their heads.

26Help me, O LORD my God!

Oh, save me according to Your mercy,

27wThat they may know that this is Your hand—

That You, LORD, have done it!

28xLet them curse, but You bless;

When they arise, let them be ashamed,

But let yYour servant rejoice.

29zLet my accusers be clothed with shame,

And let them cover themselves with their own disgrace as with a mantle.

30I will greatly praise the LORD with my mouth;

Yes, aI will praise Him among the multitude.

31For bHe shall stand at the right hand of the poor,

To save him from those 5who condemn him.

Psalm 110

Announcement of the Messiah’s Reign

(Matt. 22:44; Acts 2:34, 35)

A Psalm of David.

1The aLORD said to my Lord,

“Sit at My right hand,

Till I make Your enemies Your bfootstool.”

2The LORD shall send the rod of Your strength cout of Zion.

dRule in the midst of Your enemies!

3eYour people shall be volunteers

In the day of Your power;

fIn the beauties of holiness, from the womb of the morning,

You have the dew of Your youth.

4The LORD has sworn

And gwill not relent,

“You are a hpriest forever

According to the order of iMelchizedek.”

5The Lord is jat Your right hand;

He shall 1execute kings kin the day of His wrath.

6He shall judge among the nations,

He shall fill the places with dead bodies,

lHe shall 2execute the heads of many countries.

7He shall drink of the brook by the wayside;

mTherefore He shall lift up the head.

Psalm 111

Praise to God for His Faithfulness and Justice

1Praise1 the LORD!

aI will praise the LORD with my whole heart,

In the assembly of the upright and in the congregation.

2bThe works of the LORD are great,

cStudied by all who have pleasure in them.

3His work is dhonorable and glorious,

And His righteousness endures forever.

4He has made His wonderful works to be remembered;

eThe LORD is gracious and full of compassion.

5He has given food to those who fear Him;

He will ever be mindful of His covenant.

6He has declared to His people the power of His works,

In giving them the 2heritage of the nations.

7The works of His hands are fverity3 and justice;

All His precepts are sure.

8gThey stand fast forever and ever,

And are hdone in truth and uprightness.

9iHe has sent redemption to His people;

He has commanded His covenant forever:

jHoly and awesome is His name.

10kThe fear of the LORD is the beginning of wisdom;

A good understanding have all those who do His commandments.

His praise endures forever.

Psalm 112

The Blessed State of the Righteous

1Praise1 the LORD!

Blessed is the man who fears the LORD,

Who adelights greatly in His commandments.

2bHis descendants will be mighty on earth;

The generation of the upright will be blessed.

3cWealth and riches will be in his house,

And his righteousness 2endures forever.

4dUnto the upright there arises light in the darkness;

He is gracious, and full of compassion, and righteous.

5eA good man deals graciously and lends;

He will guide his affairs fwith discretion.

6Surely he will never be shaken;

gThe righteous will be in everlasting remembrance.

7hHe will not be afraid of evil tidings;

His heart is steadfast, trusting in the LORD.

8His iheart is established;

jHe will not be afraid,

Until he ksees his desire upon his enemies.

9He has dispersed abroad,

He has given to the poor;

His righteousness endures forever;

His 3horn will be exalted with honor.

10The wicked will see it and be grieved;

He will gnash his teeth and melt away;

The desire of the wicked shall perish.

Psalm 113

The Majesty and Condescension of God

1Praise1 the LORD!

aPraise, O servants of the LORD,

Praise the name of the LORD!

2bBlessed be the name of the LORD

From this time forth and forevermore!

3cFrom the rising of the sun to its going down

The LORD’s name is to be praised.

4The LORD is dhigh above all nations,

eHis glory above the heavens.

5fWho is like the LORD our God,

Who dwells on high,

6gWho humbles Himself to behold

The things that are in the heavens and in the earth?

7hHe raises the poor out of the dust,

And lifts the ineedy out of the ash heap,

8That He may jseat him with princes—

With the princes of His people.

9kHe grants the 2barren woman a home,

Like a joyful mother of children.

Praise the LORD!

Psalm 114

The Power of God in His Deliverance of Israel

(cf. Ex. 14:1–31)

1When aIsrael went out of Egypt,

The house of Jacob bfrom a people 1of strange language,

2cJudah became His sanctuary,

And Israel His dominion.

3dThe sea saw it and fled;

eJordan turned back.

4fThe mountains skipped like rams,

The little hills like lambs.

5gWhat ails you, O sea, that you fled?

O Jordan, that you turned back?

6O mountains, that you skipped like rams?

O little hills, like lambs?

7Tremble, O earth, at the presence of the Lord,

At the presence of the God of Jacob,

8hWho turned the rock into a pool of water,

The flint into a fountain of waters.

Psalm 115

The Futility of Idols and the Trustworthiness of God

1Not aunto us, O LORD, not unto us,

But to Your name give glory,

Because of Your mercy,

Because of Your truth.

2Why should the 1Gentiles say,

b“So where is their God?”

3cBut our God is in heaven;

He does whatever He pleases.

4dTheir idols are silver and gold,

The work of men’s hands.

5They have mouths, but they do not speak;

Eyes they have, but they do not see;

6They have ears, but they do not hear;

Noses they have, but they do not smell;

7They have hands, but they do not handle;

Feet they have, but they do not walk;

Nor do they mutter through their throat.

8eThose who make them are like them;

So is everyone who trusts in them.

9fO Israel, trust in the LORD;

gHe is their help and their shield.

10O house of Aaron, trust in the LORD;

He is their help and their shield.

11You who fear the LORD, trust in the LORD;

He is their help and their shield.

12The LORD 2has been mindful of us;

He will bless us;

He will bless the house of Israel;

He will bless the house of Aaron.

13hHe will bless those who fear the LORD,

Both small and great.

14May the LORD give you increase more and more,

You and your children.

15May you be iblessed by the LORD,

jWho made heaven and earth.

16The heaven, even the heavens, are the LORD’s;

But the earth He has given to the children of men.

17kThe dead do not praise the LORD,

Nor any who go down into silence.

18lBut we will bless the LORD

From this time forth and forevermore.

Praise the LORD!

Psalm 116

Thanksgiving for Deliverance from Death

1I aLOVE the LORD, because He has heard

My voice and my supplications.

2Because He has inclined His ear to me,

Therefore I will call upon Him as long as I live.

3bThe 1pains of death surrounded me,

And the 2pangs of Sheol 3laid hold of me;

I found trouble and sorrow.

4Then I called upon the name of the LORD:

“O LORD, I implore You, deliver my soul!”

5cGracious is the LORD, and drighteous;

Yes, our God is merciful.

6The LORD preserves the simple;

I was brought low, and He saved me.

7Return to your erest, O my soul,

For fthe LORD has dealt bountifully with you.

8gFor You have delivered my soul from death,

My eyes from tears,

And my feet from falling.

9I will walk before the LORD

hIn the land of the living.

10iI believed, therefore I spoke,

“I am greatly afflicted.”

11jI said in my haste,

k“All men are liars.”

12What shall I render to the LORD

For all His benefits toward me?

13I will take up the cup of salvation,

And call upon the name of the LORD.

14lI will pay my vows to the LORD

Now in the presence of all His people.

15mPrecious in the sight of the LORD

Is the death of His saints.

16O LORD, truly nI am Your servant;

I am Your servant, othe son of Your maidservant;

You have loosed my bonds.

17I will offer to You pthe sacrifice of thanksgiving,

And will call upon the name of the LORD.

18I will pay my vows to the LORD

Now in the presence of all His people,

19In the qcourts of the LORD’s house,

In the midst of you, O Jerusalem.

4Praise the LORD!

Psalm 117

Let All Peoples Praise the LORD

1Praise athe LORD, all you Gentiles!

1Laud Him, all you peoples!

2For His merciful kindness is great toward us,

And bthe truth of the LORD endures forever.

Praise the LORD!

Psalm 118

Praise to God for His Everlasting Mercy

1Oh, agive thanks to the LORD, for He is good!

bFor His mercy endures forever.

2cLet Israel now say,

“His mercy endures forever.”

3Let the house of Aaron now say,

“His mercy endures forever.”

4Let those who fear the LORD now say,

“His mercy endures forever.”

5dI called on the LORD in distress;

The LORD answered me and eset me in a broad place.

6fThe LORD is on my side;

I will not fear.

What can man do to me?

7gThe LORD is for me among those who help me;

Therefore hI shall see my desire on those who hate me.

8iIt is better to trust in the LORD

Than to put confidence in man.

9jIt is better to trust in the LORD

Than to put confidence in princes.

10All nations surrounded me,

But in the name of the LORD I will destroy them.

11They ksurrounded me,

Yes, they surrounded me;

But in the name of the LORD I will destroy them.

12They surrounded me llike bees;

They were quenched mlike a fire of thorns;

For in the name of the LORD I will 1destroy them.

13You pushed me violently, that I might fall,

But the LORD helped me.

14nThe LORD is my strength and song,

And He has become my salvation.

15The voice of rejoicing and salvation

Is in the tents of the righteous;

The right hand of the LORD does valiantly.

16oThe right hand of the LORD is exalted;

The right hand of the LORD does valiantly.

17pI shall not die, but live,

And qdeclare the works of the LORD.

18The LORD has rchastened2 me severely,

But He has not given me over to death.

19sOpen to me the gates of righteousness;

I will go through them,

And I will praise the LORD.

20tThis is the gate of the LORD,

uThrough which the righteous shall enter.

21I will praise You,

For You have vanswered me,

And have become my salvation.

22wThe stone which the builders rejected

Has become the chief cornerstone.

233This was the LORD’s doing;

It is marvelous in our eyes.

24This is the day the LORD has made;

We will rejoice and be glad in it.

25Save now, I pray, O LORD;

O LORD, I pray, send now prosperity.

26xBlessed is he who comes in the name of the LORD!

We have blessed you from the house of the LORD.

27God is the LORD,

And He has given us ylight;

Bind the sacrifice with cords to the horns of the altar.

28You are my God, and I will praise You;

zYou are my God, I will exalt You.

29Oh, give thanks to the LORD, for He is good!

For His mercy endures forever.

Psalm 119

Meditations on the Excellencies of the Word of God

א ALEPH

1Blessed are the 1undefiled in the way,

aWho walk in the law of the LORD!

2Blessed are those who keep His testimonies,

Who seek Him with the bwhole heart!

3cThey also do no iniquity;

They walk in His ways.

4You have commanded us

To keep Your precepts diligently.

5Oh, that my ways were directed

To keep Your statutes!

6dThen I would not be ashamed,

When I look into all Your commandments.

7I will praise You with uprightness of heart,

When I learn Your righteous judgments.

8I will keep Your statutes;

Oh, do not forsake me utterly!

ב BETH

9How can a young man cleanse his way?

By taking heed according to Your word.

10With my whole heart I have esought You;

Oh, let me not wander from Your commandments!

11fYour word I have hidden in my heart,

That I might not sin against You.

12Blessed are You, O LORD!

Teach me Your statutes.

13With my lips I have gdeclared

All the judgments of Your mouth.

14I have rejoiced in the way of Your testimonies,

As much as in all riches.

15I will meditate on Your precepts,

And 2contemplate Your ways.

16I will hdelight myself in Your statutes;

I will not forget Your word.

ג GIMEL

17iDeal bountifully with Your servant,

That I may live and keep Your word.

18Open my eyes, that I may see

Wondrous things from Your law.

19jI am a stranger in the earth;

Do not hide Your commandments from me.

20kMy soul 3breaks with longing

For Your judgments at all times.

21You rebuke the proud—the cursed,

Who stray from Your commandments.

22lRemove from me reproach and contempt,

For I have kept Your testimonies.

23Princes also sit and speak against me,

But Your servant meditates on Your statutes.

24Your testimonies also are my delight

And my counselors.

ד DALETH

25mMy soul clings to the dust;

nRevive me according to Your word.

26I have declared my ways, and You answered me;

oTeach me Your statutes.

27Make me understand the way of Your precepts;

So pshall I meditate on Your wonderful works.

28qMy soul 4melts from 5heaviness;

Strengthen me according to Your word.

29Remove from me the way of lying,

And grant me Your law graciously.

30I have chosen the way of truth;

Your judgments I have laid before me.

31I cling to Your testimonies;

O LORD, do not put me to shame!

32I will run the course of Your commandments,

For You shall renlarge my heart.

הHE

33sTeach me, O LORD, the way of Your statutes,

And I shall keep it to the end.

34tGive me understanding, and I shall keep Your law;

Indeed, I shall observe it with my whole heart.

35Make me walk in the path of Your commandments,

For I delight in it.

366Incline my heart to Your testimonies,

And not to ucovetousness.

37vTurn7 away my eyes from wlooking at worthless things,

And revive me in 8Your way.

38xEstablish Your word to Your servant,

Who is devoted to fearing You.

39Turn away my reproach which I dread,

For Your judgments are good.

40Behold, I long for Your precepts;

Revive me in Your righteousness.

ו WAW

41Let Your mercies come also to me, O LORD—

Your salvation according to Your word.

42So shall I have an answer for him who 9reproaches me,

For I trust in Your word.

43And take not the word of truth utterly out of my mouth,

For I have hoped in Your ordinances.

44So shall I keep Your law continually,

Forever and ever.

45And I will walk 10at yliberty,

For I seek Your precepts.

46zI will speak of Your testimonies also before kings,

And will not be ashamed.

47And I will delight myself in Your commandments,

Which I love.

48My hands also I will lift up to Your commandments,

Which I love,

And I will meditate on Your statutes.

ז ZAYIN

49Remember the word to Your servant,

Upon which You have caused me to hope.

50This is my acomfort in my affliction,

For Your word has given me life.

51The proud have me in great derision,

Yet I do not turn aside from Your law.

52I remembered Your judgments of old, O LORD,

And have comforted myself.

53bIndignation has taken hold of me

Because of the wicked, who forsake Your law.

54Your statutes have been my songs

In the house of my pilgrimage.

55cI remember Your name in the night, O LORD,

And I keep Your law.

56This has become mine,

Because I kept Your precepts.

ח HETH

57dYou are my portion, O LORD;

I have said that I would keep Your words.

58I entreated Your favor with my whole heart;

Be merciful to me according to Your word.

59I ethought about my ways,

And turned my feet to Your testimonies.

60I made haste, and did not delay

To keep Your commandments.

61The cords of the wicked have bound me,

But I have not forgotten Your law.

62fAt midnight I will rise to give thanks to You,

Because of Your righteous judgments.

63I am a companion of all who fear You,

And of those who keep Your precepts.

64gThe earth, O LORD, is full of Your mercy;

Teach me Your statutes.

ט TETH

65You have dealt well with Your servant,

O LORD, according to Your word.

66Teach me good judgment and hknowledge,

For I believe Your commandments.

67Before I was iafflicted I went astray,

But now I keep Your word.

68You are jgood, and do good;

Teach me Your statutes.

69The proud have kforged11 a lie against me,

But I will keep Your precepts with my whole heart.

70lTheir heart is 12as fat as grease,

But I delight in Your law.

71It is good for me that I have been afflicted,

That I may learn Your statutes.

72mThe law of Your mouth is better to me

Than thousands of coins of gold and silver.

י YOD

73nYour hands have made me and fashioned me;

Give me understanding, that I may learn Your commandments.

74oThose who fear You will be glad when they see me,

Because I have hoped in Your word.

75I know, O LORD, pthat Your judgments are 13right,

And that in faithfulness You have afflicted me.

76Let, I pray, Your merciful kindness be for my comfort,

According to Your word to Your servant.

77Let Your tender mercies come to me, that I may live;

For Your law is my delight.

78Let the proud qbe ashamed,

For they treated me wrongfully with falsehood;

But I will meditate on Your precepts.

79Let those who fear You turn to me,

Those who know Your testimonies.

80Let my heart be blameless regarding Your statutes,

That I may not be ashamed.

כ KAPH

81rMy soul faints for Your salvation,

But I hope in Your word.

82My eyes fail from searching Your word,

Saying, “When will You comfort me?”

83For sI have become like a wineskin in smoke,

Yet I do not forget Your statutes.

84tHow many are the days of Your servant?

uWhen will You execute judgment on those who persecute me?

85vThe proud have dug pits for me,

Which is not according to Your law.

86All Your commandments are faithful;

They persecute me wwrongfully;

Help me!

87They almost made an end of me on earth,

But I did not forsake Your precepts.

88Revive me according to Your lovingkindness,

So that I may keep the testimony of Your mouth.

ל LAMED

89xForever, O LORD,

Your word 14is settled in heaven.

90Your faithfulness endures to all generations;

You established the earth, and it 15abides.

91They continue this day according to yYour ordinances,

For all are Your servants.

92Unless Your law had been my delight,

I would then have perished in my affliction.

93I will never forget Your precepts,

For by them You have given me life.

94I am Yours, save me;

For I have sought Your precepts.

95The wicked wait for me to destroy me,

But I will 16consider Your testimonies.

96zI have seen the consummation of all perfection,

But Your commandment is exceedingly broad.

מ MEM

97Oh, how I love Your law!

aIt is my meditation all the day.

98You, through Your commandments, make me bwiser than my enemies;

For they are ever with me.

99I have more understanding than all my teachers,

cFor Your testimonies are my meditation.

100dI understand more than the 17ancients,

Because I keep Your precepts.

101I have restrained my feet from every evil way,

That I may keep Your word.

102I have not departed from Your judgments,

For You Yourself have taught me.

103eHow sweet are Your words to my taste,

Sweeter than honey to my mouth!

104Through Your precepts I get understanding;

Therefore I hate every false way.

נNUN

105fYour word is a lamp to my feet

And a light to my path.

106gI have sworn and confirmed

That I will keep Your righteous judgments.

107I am afflicted very much;

Revive me, O LORD, according to Your word.

108Accept, I pray, hthe freewill offerings of my mouth, O LORD,

And teach me Your judgments.

109iMy life is continually 18in my hand,

Yet I do not forget Your law.

110jThe wicked have laid a snare for me,

Yet I have not strayed from Your precepts.

111kYour testimonies I have taken as a 19heritage forever,

For they are the rejoicing of my heart.

112I have inclined my heart to perform Your statutes

Forever, to the very end.

ס SAMEK

113I hate the 20double-minded,

But I love Your law.

114lYou are my hiding place and my shield;

I hope in Your word.

115mDepart from me, you evildoers,

For I will keep the commandments of my God!

116Uphold me according to Your word, that I may live;

And do not let me nbe ashamed of my hope.

11721Hold me up, and I shall be safe,

And I shall observe Your statutes continually.

118You reject all those who stray from Your statutes,

For their deceit is falsehood.

119You 22put away all the wicked of the earth olike 23dross;

Therefore I love Your testimonies.

120pMy flesh trembles for fear of You,

And I am afraid of Your judgments.

ע AYIN

121I have done justice and righteousness;

Do not leave me to my oppressors.

122Be qsurety24 for Your servant for good;

Do not let the proud oppress me.

123My eyes fail from seeking Your salvation

And Your righteous word.

124Deal with Your servant according to Your mercy,

And teach me Your statutes.

125rI am Your servant;

Give me understanding,

That I may know Your testimonies.

126It is time for You to act, O LORD,

For they have 25regarded Your law as void.

127sTherefore I love Your commandments

More than gold, yes, than fine gold!

128Therefore all Your precepts concerning all things

I consider to be right;

I hate every false way.

פ PE

129Your testimonies are wonderful;

Therefore my soul keeps them.

130The entrance of Your words gives light;

tIt gives understanding to the usimple.

131I opened my mouth and vpanted,

For I longed for Your commandments.

132wLook upon me and be merciful to me,

xAs Your custom is toward those who love Your name.

133yDirect my steps by Your word,

And zlet no iniquity have dominion over me.

134aRedeem me from the oppression of man,

That I may keep Your precepts.

135bMake Your face shine upon Your servant,

And teach me Your statutes.

136cRivers of water run down from my eyes,

Because men do not keep Your law.

צ TSADDE

137dRighteous are You, O LORD,

And upright are Your judgments.

138eYour testimonies, which You have commanded,

Are righteous and very faithful.

139fMy zeal has 26consumed me,

Because my enemies have forgotten Your words.

140gYour word is very 27pure;

Therefore Your servant loves it.

141I am small and despised,

Yet I do not forget Your precepts.

142Your righteousness is an everlasting righteousness,

And Your law is htruth.

143Trouble and anguish have 28overtaken me,

Yet Your commandments are my delights.

144The righteousness of Your testimonies is everlasting;

Give me understanding, and I shall live.

ק QOPH

145I cry out with my whole heart;

Hear me, O LORD!

I will keep Your statutes.

146I cry out to You;

Save me, and I will keep Your testimonies.

147iI rise before the dawning of the morning,

And cry for help;

I hope in Your word.

148jMy eyes are awake through the night watches,

That I may meditate on Your word.

149Hear my voice according to Your lovingkindness;

O LORD, revive me according to Your justice.

150They draw near who follow after wickedness;

They are far from Your law.

151You are knear, O LORD,

And all Your commandments are truth.

152Concerning Your testimonies,

I have known of old that You have founded them lforever.

ר RESH

153mConsider my affliction and deliver me,

For I do not forget Your law.

154nPlead my cause and redeem me;

Revive me according to Your word.

155Salvation is far from the wicked,

For they do not seek Your statutes.

15629Great are Your tender mercies, O LORD;

Revive me according to Your judgments.

157Many are my persecutors and my enemies,

Yet I do not oturn from Your testimonies.

158I see the treacherous, and pam disgusted,

Because they do not keep Your word.

159Consider how I love Your precepts;

Revive me, O LORD, according to Your lovingkindness.

160The entirety of Your word is truth,

And every one of Your righteous judgments endures forever.

שׁ SHIN

161qPrinces persecute me without a cause,

But my heart stands in awe of Your word.

162I rejoice at Your word

As one who finds great treasure.

163I hate and abhor lying,

But I love Your law.

164Seven times a day I praise You,

Because of Your righteous judgments.

165rGreat peace have those who love Your law,

And 30nothing causes them to stumble.

166sLORD, I hope for Your salvation,

And I do Your commandments.

167My soul keeps Your testimonies,

And I love them exceedingly.

168I keep Your precepts and Your testimonies,

tFor all my ways are before You.

ת TAU

169Let my cry come before You, O LORD;

uGive me understanding according to Your word.

170Let my 31supplication come before You;

Deliver me according to Your word.

171vMy lips shall utter praise,

For You teach me Your statutes.

172My tongue shall speak of Your word,

For all Your commandments are righteousness.

173Let Your hand become my help,

For wI have chosen Your precepts.

174xI long for Your salvation, O LORD,

And yYour law is my delight.

175Let my soul live, and it shall praise You;

And let Your judgments help me.

176zI have gone astray like a lost sheep;

Seek Your servant,

For I do not forget Your commandments.

Psalm 120

Plea for Relief from Bitter Foes

A Song of Ascents.

1In amy distress I cried to the LORD,

And He heard me.

2Deliver my soul, O LORD, from lying lips

And from a deceitful tongue.

3What shall be given to you,

Or what shall be done to you,

You false tongue?

4Sharp arrows of the 1warrior,

With coals of the broom tree!

5Woe is me, that I dwell in bMeshech,

cThat I dwell among the tents of Kedar!

6My soul has dwelt too long

With one who hates peace.

7I am for peace;

But when I speak, they are for war.

Psalm 121

God the Help of Those Who Seek Him

A Song of Ascents.

1I aWILL lift up my eyes to the hills—

From whence comes my help?

2bMy help comes from the LORD,

Who made heaven and earth.

3cHe will not allow your foot to 1be moved;

dHe who keeps you will not slumber.

4Behold, He who keeps Israel

Shall neither slumber nor sleep.

5The LORD is your 2keeper;

The LORD is eyour shade fat your right hand.

6gThe sun shall not strike you by day,

Nor the moon by night.

7The LORD shall 3preserve you from all evil;

He shall hpreserve your soul.

8The LORD shall ipreserve4 your going out and your coming in

From this time forth, and even forevermore.

Psalm 122

The Joy of Going to the House of the LORD

A Song of Ascents. Of David.

1I WAS glad when they said to me,

a“Let us go into the house of the LORD.”

2Our feet have been standing

Within your gates, O Jerusalem!

3Jerusalem is built

As a city that is bcompact together,

4cWhere the tribes go up,

The tribes of the LORD,

1To dthe Testimony of Israel,

To give thanks to the name of the LORD.

5eFor thrones are set there for judgment,

The thrones of the house of David.

6fPray for the peace of Jerusalem:

“May they prosper who love you.

7Peace be within your walls,

Prosperity within your palaces.”

8For the sake of my brethren and companions,

I will now say, “Peace be within you.”

9Because of the house of the LORD our God

I will gseek your good.

Psalm 123

Prayer for Relief from Contempt

A Song of Ascents.

1Unto You aI lift up my eyes,

O You bwho dwell in the heavens.

2Behold, as the eyes of servants look to the hand of their masters,

As the eyes of a maid to the hand of her mistress,

cSo our eyes look to the LORD our God,

Until He has mercy on us.

3Have mercy on us, O LORD, have mercy on us!

For we are exceedingly filled with contempt.

4Our soul is exceedingly filled

With the scorn of those who are at ease,

With the contempt of the proud.

Psalm 124

The LORD the Defense of His People

A Song of Ascents. Of David.

1“IF it had not been the LORD who was on our aside,”

bLet Israel now say—

2“If it had not been the LORD who was on our side,

When men rose up against us,

3Then they would have cswallowed us alive,

When their wrath was kindled against us;

4Then the waters would have overwhelmed us,

The stream would have 1gone over our soul;

5Then the swollen waters

Would have 2gone over our soul.”

6Blessed be the LORD,

Who has not given us as prey to their teeth.

7dOur soul has escaped eas a bird from the snare of the 3fowlers;

The snare is broken, and we have escaped.

8fOur help is in the name of the LORD,

gWho made heaven and earth.

Psalm 125

The LORD the Strength of His People

A Song of Ascents.

1Those who trust in the LORD

Are like Mount Zion,

Which cannot be moved, but abides forever.

2As the mountains surround Jerusalem,

So the LORD surrounds His people

From this time forth and forever.

3For athe scepter of wickedness shall not rest

On the land allotted to the righteous,

Lest the righteous reach out their hands to iniquity.

4Do good, O LORD, to those who are good,

And to those who are upright in their hearts.

5As for such as turn aside to their bcrooked ways,

The LORD shall lead them away

With the workers of iniquity.

cPeace be upon Israel!

Psalm 126

A Joyful Return to Zion

A Song of Ascents.

1When athe LORD brought back 1the captivity of Zion,

bWe were like those who dream.

2Then cour mouth was filled with laughter,

And our tongue with singing.

Then they said among the 2nations,

“The LORD has done great things for them.”

3The LORD has done great things for us,

And we are glad.

4Bring back our captivity, O LORD,

As the streams in the South.

5dThose who sow in tears

Shall reap in joy.

6He who continually goes 3forth weeping,

Bearing 4seed for sowing,

Shall doubtless come again 5with erejoicing,

Bringing his sheaves with him.

Psalm 127

Laboring and Prospering with the LORD

A Song of Ascents. Of Solomon.

1Unless the LORD builds the house,

They labor in vain who build it;

Unless athe LORD guards the city,

The watchman stays awake in vain.

2It is vain for you to rise up early,

To sit up late,

To beat the bread of sorrows;

For so He gives His beloved sleep.

3Behold, cchildren are a heritage from the LORD,

dThe fruit of the womb is a ereward.

4Like arrows in the hand of a warrior,

So are the children of one’s youth.

5fHappy is the man who has his quiver full of them;

gThey shall not be ashamed,

But shall speak with their enemies in the gate.

Psalm 128

Blessings of Those Who Fear the LORD

A Song of Ascents.

1Blessed ais every one who fears the LORD,

Who walks in His ways.

2bWhen you eat the 1labor of your hands,

You shall be happy, and it shall be cwell with you.

3Your wife shall be dlike a fruitful vine

In the very heart of your house,

Your echildren flike olive plants

All around your table.

4Behold, thus shall the man be blessed

Who fears the LORD.

5gThe LORD bless you out of Zion,

And may you see the good of Jerusalem

All the days of your life.

6Yes, may you hsee your children’s children.

iPeace be upon Israel!

Psalm 129

Song of Victory over Zion’s Enemies

A Song of Ascents.

1“MANY a time they have aafflicted1 me from bmy youth,”

cLet Israel now say—

2“Many a time they have afflicted me from my youth;

Yet they have not prevailed against me.

3The plowers plowed on my back;

They made their furrows long.”

4The LORD is righteous;

He has cut in pieces the cords of the wicked.

5Let all those who hate Zion

Be put to shame and turned back.

6Let them be as the dgrass on the housetops,

Which withers before it grows up,

7With which the reaper does not fill his hand,

Nor he who binds sheaves, his 2arms.

8Neither let those who pass by them say,

e“The blessing of the LORD be upon you;

We bless you in the name of the LORD!”

Psalm 130

Waiting for the Redemption of the LORD

A Song of Ascents.

1Out aof the depths I have cried to You, O LORD;

2Lord, hear my voice!

Let Your ears be attentive

To the voice of my supplications.

3bIf You, LORD, should 1mark iniquities,

O Lord, who could cstand?

4But there is dforgiveness with You,

That eYou may be feared.

5fI wait for the LORD, my soul waits,

And gin His word I do hope.

6hMy soul waits for the Lord

More than those who watch for the morning—

Yes, more than those who watch for the morning.

7iO Israel, hope in the LORD;

For jwith the LORD there is mercy,

And with Him is abundant redemption.

8And kHe shall redeem Israel

From all his iniquities.

Psalm 131

Simple Trust in the LORD

A Song of Ascents. Of David.

1LORD, my heart is not 1haughty,

Nor my eyes 2lofty.

aNeither do I 3concern myself with great matters,

Nor with things too 4profound for me.

2Surely I have calmed and quieted my soul,

bLike a weaned child with his mother;

Like a weaned child is my soul within me.

3cO Israel, hope in the LORD

From this time forth and forever.

Psalm 132

The Eternal Dwelling of God in Zion

A Song of Ascents.

1LORD, remember David

And all his afflictions;

2How he swore to the LORD,

aAnd vowed to bthe Mighty One of Jacob:

3“Surely I will not go into the chamber of my house,

Or go up to the comfort of my bed;

4I will cnot give sleep to my eyes

Or slumber to my eyelids,

5Until I dfind a place for the LORD,

A dwelling place for the Mighty One of Jacob.”

6Behold, we heard of it ein Ephrathah;

fWe found it gin the fields of 1the woods.

7Let us go into His tabernacle;

hLet us worship at His footstool.

8iArise, O LORD, to Your resting place,

You and jthe ark of Your strength.

9Let Your priests kbe clothed with righteousness,

And let Your saints shout for joy.

10For Your servant David’s sake,

Do not turn away the face of Your 2Anointed.

11lThe LORD has sworn in truth to David;

He will not turn from it:

“I will set upon your throne mthe 3fruit of your body.

12If your sons will keep My covenant

And My testimony which I shall teach them,

Their sons also shall sit upon your throne forevermore.”

13nFor the LORD has chosen Zion;

He has desired it for His 4dwelling place:

14“Thiso is My resting place forever;

Here I will dwell, for I have desired it.

15pI will abundantly bless her 5provision;

I will satisfy her poor with bread.

16qI will also clothe her priests with salvation,

rAnd her saints shall shout aloud for joy.

17sThere I will make the 6horn of David grow;

tI will prepare a lamp for My 7Anointed.

18His enemies I will uclothe with shame,

But upon Himself His crown shall flourish.”

Psalm 133

Blessed Unity of the People of God

A Song of Ascents. Of David.

1Behold, how good and how pleasant it is

For abrethren to dwell together in unity!

2It is like the precious oil upon the head,

Running down on the beard,

The beard of Aaron,

Running down on the edge of his garments.

3It is like the dew of bHermon,

Descending upon the mountains of Zion;

For cthere the LORD commanded the blessing—

Life forevermore.

Psalm 134

Praising the LORD in His House at Night

A Song of Ascents.

1Behold, bless the LORD,

All you servants of the LORD,

Who by night stand in the house of the LORD!

2aLift up your hands in the sanctuary,

And bless the LORD.

3The LORD who made heaven and earth

Bless you from Zion!

Psalm 135

Praise to God in Creation and Redemption

1Praise the LORD!

Praise the name of the LORD;

aPraise Him, O you servants of the LORD!

2bYou who stand in the house of the LORD,

In cthe courts of the house of our God,

3Praise the LORD, for dthe LORD is good;

Sing praises to His name, efor it is pleasant.

4For fthe LORD has chosen Jacob for Himself,

Israel for His 1special treasure.

5For I know that gthe LORD is great,

And our Lord is above all gods.

6hWhatever the LORD pleases He does,

In heaven and in earth,

In the seas and in all deep places.

7iHe causes the 2vapors to ascend from the ends of the earth;

jHe makes lightning for the rain;

He brings the wind out of His ktreasuries.

8lHe 3destroyed the firstborn of Egypt,

4Both of man and beast.

9mHe sent signs and wonders into the midst of you, O Egypt,

nUpon Pharaoh and all his servants.

10oHe defeated many nations

And slew mighty kings—

11Sihon king of the Amorites,

Og king of Bashan,

And pall the kingdoms of Canaan—

12qAnd gave their land as a 5heritage,

A heritage to Israel His people.

13rYour name, O LORD, endures forever,

Your fame, O LORD, throughout all generations.

14sFor the LORD will judge His people,

And He will have compassion on His servants.

15tThe idols of the nations are silver and gold,

The work of men’s hands.

16They have mouths, but they do not speak;

Eyes they have, but they do not see;

17They have ears, but they do not hear;

Nor is there any breath in their mouths.

18Those who make them are like them;

So is everyone who trusts in them.

19uBless the LORD, O house of Israel!

Bless the LORD, O house of Aaron!

20Bless the LORD, O house of Levi!

You who fear the LORD, bless the LORD!

21Blessed be the LORD vout of Zion,

Who dwells in Jerusalem!

Praise the LORD!

Psalm 136

Thanksgiving to God for His Enduring Mercy

1Oh, agive thanks to the LORD, for He is good!

bFor His mercy endures forever.

2Oh, give thanks to cthe God of gods!

For His mercy endures forever.

3Oh, give thanks to the Lord of lords!

For His mercy endures forever:

4To Him dwho alone does great wonders,

For His mercy endures forever;

5eTo Him who by wisdom made the heavens,

For His mercy endures forever;

6fTo Him who laid out the earth above the waters,

For His mercy endures forever;

7gTo Him who made great lights,

For His mercy endures forever—

8hThe sun to rule by day,

For His mercy endures forever;

9The moon and stars to rule by night,

For His mercy endures forever.

10iTo Him who struck Egypt in their firstborn,

For His mercy endures forever;

11jAnd brought out Israel from among them,

For His mercy endures forever;

12kWith a strong hand, and with 1an outstretched arm,

For His mercy endures forever;

13lTo Him who divided the Red Sea in two,

For His mercy endures forever;

14And made Israel pass through the midst of it,

For His mercy endures forever;

15mBut overthrew Pharaoh and his army in the Red Sea,

For His mercy endures forever;

16nTo Him who led His people through the wilderness,

For His mercy endures forever;

17oTo Him who struck down great kings,

For His mercy endures forever;

18pAnd slew famous kings,

For His mercy endures forever—

19qSihon king of the Amorites,

For His mercy endures forever;

20rAnd Og king of Bashan,

For His mercy endures forever—

21sAnd gave their land as a 2heritage,

For His mercy endures forever;

22A heritage to Israel His servant,

For His mercy endures forever.

23Who tremembered us in our lowly state,

For His mercy endures forever;

24And urescued us from our enemies,

For His mercy endures forever;

25vWho gives food to all flesh,

For His mercy endures forever.

26Oh, give thanks to the God of heaven!

For His mercy endures forever.

Psalm 137

Longing for Zion in a Foreign Land

1By the rivers of Babylon,

There we sat down, yea, we wept

When we remembered Zion.

2We hung our harps

Upon the willows in the midst of it.

3For there those who carried us away captive asked of us a song,

And those who aplundered us requested mirth,

Saying, “Sing us one of the songs of Zion!”

4How shall we sing the LORD’s song

In a foreign land?

5If I forget you, O Jerusalem,

Let my right hand forget its skill!

6If I do not remember you,

Let my btongue cling to the roof of my mouth—

If I do not exalt Jerusalem

Above my chief joy.

7Remember, O LORD, against cthe sons of Edom

The day of Jerusalem,

Who said, 1“Raze it, raze it,

To its very foundation!”

8O daughter of Babylon, dwho are to be destroyed,

Happy the one ewho repays you as you have served us!

9Happy the one who takes and fdashes

Your little ones against the rock!

Psalm 138

The LORD’s Goodness to the Faithful

A Psalm of David.

1I WILL praise You with my whole heart;

aBefore the gods I will sing praises to You.

2bI will worship ctoward Your holy temple,

And praise Your name

For Your lovingkindness and Your truth;

For You have dmagnified Your word above all Your name.

3In the day when I cried out, You answered me,

And made me bold with strength in my soul.

4eAll the kings of the earth shall praise You, O LORD,

When they hear the words of Your mouth.

5Yes, they shall sing of the ways of the LORD,

For great is the glory of the LORD.

6fThough the LORD is on high,

Yet gHe regards the lowly;

But the proud He knows from afar.

7hThough I walk in the midst of trouble, You will revive me;

You will stretch out Your hand

Against the wrath of my enemies,

And Your right hand will save me.

8iThe LORD will 1perfect that which concerns me;

Your mercy, O LORD, endures forever;

jDo not forsake the works of Your hands.

Psalm 139

God’s Perfect Knowledge of Man

For the Chief Musician. A Psalm of David.

1O LORD, aYou have searched me and known me.

2bYou know my sitting down and my rising up;

You cunderstand my thought afar off.

3dYou 1comprehend my path and my lying down,

And are acquainted with all my ways.

4For there is not a word on my tongue,

But behold, O LORD, eYou know it altogether.

5You have 2hedged me behind and before,

And laid Your hand upon me.

6fSuch knowledge is too wonderful for me;

It is high, I cannot attain it.

7gWhere can I go from Your Spirit?

Or where can I flee from Your presence?

8hIf I ascend into heaven, You are there;

iIf I make my bed in 3hell, behold, You are there.

9If I take the wings of the morning,

And dwell in the uttermost parts of the sea,

10Even there Your hand shall lead me,

And Your right hand shall hold me.

11If I say, “Surely the darkness shall 4fall on me,”

Even the night shall be light about me;

12Indeed, jthe darkness 5shall not hide from You,

But the night shines as the day;

The darkness and the light are both alike to You.

13For You formed my inward parts;

You 6covered me in my mother’s womb.

14I will praise You, for 7I am fearfully and wonderfully made;

Marvelous are Your works,

And that my soul knows very well.

15kMy 8frame was not hidden from You,

When I was made in secret,

And skillfully wrought in the lowest parts of the earth.

16Your eyes saw my substance, being yet unformed.

And in Your book they all were written,

The days fashioned for me,

When as yet there were none of them.

17lHow precious also are Your thoughts to me, O God!

How great is the sum of them!

18If I should count them, they would be more in number than the sand;

When I awake, I am still with You.

19Oh, that You would mslay the wicked, O God!

nDepart from me, therefore, you 9bloodthirsty men.

20For they ospeak against You wickedly;

10Your enemies take Your name in vain.

21pDo I not hate them, O LORD, who hate You?

And do I not loathe those who rise up against You?

22I hate them with 11perfect hatred;

I count them my enemies.

23qSearch me, O God, and know my heart;

Try me, and know my anxieties;

24And see if there is any wicked way in me,

And rlead me in the way everlasting.

Psalm 140

Prayer for Deliverance from Evil Men

To the Chief Musician. A Psalm of David.

1Deliver me, O LORD, from evil men;

Preserve me from violent men,

2Who plan evil things in their hearts;

aThey continually gather together for war.

3They sharpen their tongues like a serpent;

The bpoison of asps is under their lips. Selah

4cKeep me, O LORD, from the hands of the wicked;

Preserve me from violent men,

Who have purposed to make my steps stumble.

5The proud have hidden a dsnare for me, and cords;

They have spread a net by the wayside;

They have set traps for me. Selah

6I said to the LORD: “You are my God;

Hear the voice of my supplications, O LORD.

7O GOD the Lord, the strength of my salvation,

You have 1covered my head in the day of battle.

8Do not grant, O LORD, the desires of the wicked;

Do not further his wicked scheme,

eLest they be exalted. Selah

9“As for the head of those who surround me,

Let the evil of their lips cover them;

10fLet burning coals fall upon them;

Let them be cast into the fire,

Into deep pits, that they rise not up again.

11Let not a slanderer be established in the earth;

Let evil hunt the violent man to overthrow him.”

12I know that the LORD will gmaintain

The cause of the afflicted,

And justice for the poor.

13Surely the righteous shall give thanks to Your name;

The upright shall dwell in Your presence.

Psalm 141

Prayer for Safekeeping from Wickedness

A Psalm of David.

1LORD, I cry out to You;

Make haste to me!

Give ear to my voice when I cry out to You.

2Let my prayer be set before You aas incense,

bThe lifting up of my hands as cthe evening sacrifice.

3Set a guard, O LORD, over my dmouth;

Keep watch over the door of my lips.

4Do not incline my heart to any evil thing,

To practice wicked works

With men who work iniquity;

eAnd do not let me eat of their delicacies.

5fLet the righteous strike me;

It shall be a kindness.

And let him rebuke me;

It shall be as excellent oil;

Let my head not refuse it.

For still my prayer is against the deeds of the wicked.

6Their judges are overthrown by the sides of the 1cliff,

And they hear my words, for they are sweet.

7Our bones are scattered at the mouth of the grave,

As when one plows and breaks up the earth.

8But gmy eyes are upon You, O GOD the Lord;

In You I take refuge;

2Do not leave my soul destitute.

9Keep me from hthe snares they have laid for me,

And from the traps of the workers of iniquity.

10iLet the wicked fall into their own nets,

While I escape safely.

Psalm 142

A Plea for Relief from Persecutors

A aContemplation1 of David. A Prayer bwhen he was in the cave.

1I CRY out to the LORD with my voice;

With my voice to the LORD I make my supplication.

2I pour out my complaint before Him;

I declare before Him my trouble.

3When my spirit 2was coverwhelmed within me,

Then You knew my path.

In the way in which I walk

They have secretly dset a snare for me.

4Look on my right hand and see,

For there is no one who acknowledges me;

Refuge has failed me;

No one cares for my soul.

5I cried out to You, O LORD:

I said, “You are my refuge,

My portion in the land of the living.

63Attend to my cry,

For I am brought very low;

Deliver me from my persecutors,

For they are stronger than I.

7Bring my soul out of prison,

That I may epraise Your name;

The righteous shall surround me,

For You shall deal bountifully with me.”

Psalm 143

An Earnest Appeal for Guidance and Deliverance

A Psalm of David.

1Hear my prayer, O LORD,

Give ear to my supplications!

In Your faithfulness answer me,

And in Your righteousness.

2Do not enter into judgment with Your servant,

aFor in Your sight no one living is righteous.

3For the enemy has persecuted my soul;

He has crushed my life to the ground;

He has made me dwell in 1darkness,

Like those who have long been dead.

4bTherefore my spirit is overwhelmed within me;

My heart within me is distressed.

5cI remember the days of old;

I meditate on all Your works;

I 2muse on the work of Your hands.

6I spread out my hands to You;

dMy soul longs for You like a thirsty land. Selah

7Answer me speedily, O LORD;

My spirit fails!

Do not hide Your face from me,

eLest I 3be like those who 4go down into the pit.

8Cause me to hear Your lovingkindness fin the morning,

For in You do I trust;

gCause me to know the way in which I should walk,

For hI lift up my soul to You.

9Deliver me, O LORD, from my enemies;

5In You I take shelter.

10iTeach me to do Your will,

For You are my God;

jYour Spirit is good.

Lead me in kthe land of uprightness.

11lRevive me, O LORD, for Your name’s sake!

For Your righteousness’ sake bring my soul out of trouble.

12In Your mercy mcut6 off my enemies,

And destroy all those who afflict my soul;

For I am Your servant.

Psalm 144

A Song to the LORD Who Preserves and Prospers His People

A Psalm of David.

1Blessed be the LORD my Rock,

aWho trains my hands for war,

And my fingers for battle—

2My lovingkindness and my fortress,

My high tower and my deliverer,

My shield and the One in whom I take refuge,

Who subdues 1my people under me.

3bLORD, what is man, that You take knowledge of him?

Or the son of man, that You are mindful of him?

4cMan is like a breath;

dHis days are like a passing shadow.

5eBow down Your heavens, O LORD, and come down;

fTouch the mountains, and they shall smoke.

6gFlash forth lightning and scatter them;

Shoot out Your arrows and destroy them.

7Stretch out Your hand from above;

Rescue me and deliver me out of great waters,

From the hand of foreigners,

8Whose mouth hspeaks 2lying words,

And whose right hand is a right hand of falsehood.

9I will ising a new song to You, O God;

On a harp of ten strings I will sing praises to You,

10The One who gives 3salvation to kings,

jWho delivers David His servant

From the deadly sword.

11Rescue me and deliver me from the hand of foreigners,

Whose mouth speaks lying words,

And whose right hand is a right hand of falsehood—

12That our sons may be kas plants grown up in their youth;

That our daughters may be as 4pillars,

Sculptured in palace style;

13That our barns may be full,

Supplying all kinds of produce;

That our sheep may bring forth thousands

And ten thousands in our fields;

14That our oxen may be well laden;

That there be no 5breaking in or going out;

That there be no outcry in our streets.

15lHappy are the people who are in such a state;

Happy are the people whose God is the LORD!

Psalm 145

A Song of God’s Majesty and Love

aA Praise of David.

1I WILL 1extol You, my God, O King;

And I will bless Your name forever and ever.

2Every day I will bless You,

And I will praise Your name forever and ever.

3bGreat is the LORD, and greatly to be praised;

And cHis greatness is 2unsearchable.

4dOne generation shall praise Your works to another,

And shall declare Your mighty acts.

53I will meditate on the glorious splendor of Your majesty,

And 4on Your wondrous works.

6Men shall speak of the might of Your awesome acts,

And I will declare Your greatness.

7They shall 5utter the memory of Your great goodness,

And shall sing of Your righteousness.

8eThe LORD is gracious and full of compassion,

Slow to anger and great in mercy.

9fThe LORD is good to all,

And His tender mercies are over all His works.

10gAll Your works shall praise You, O LORD,

And Your saints shall bless You.

11They shall speak of the glory of Your kingdom,

And talk of Your power,

12To make known to the sons of men His mighty acts,

And the glorious majesty of His kingdom.

13hYour kingdom is an everlasting kingdom,

And Your dominion endures throughout all 6generations.

14The LORD upholds all who fall,

And iraises up all who are bowed down.

15jThe eyes of all look expectantly to You,

And kYou give them their food in due season.

16You open Your hand

lAnd satisfy the desire of every living thing.

17The LORD is righteous in all His ways,

Gracious in all His works.

18mThe LORD is near to all who call upon Him,

To all who call upon Him nin truth.

19He will fulfill the desire of those who fear Him;

He also will hear their cry and save them.

20oThe LORD preserves all who love Him,

But all the wicked He will destroy.

21My mouth shall speak the praise of the LORD,

And all flesh shall bless His holy name

Forever and ever.

Psalm 146

The Happiness of Those Whose Help Is the LORD

1Praise1 the LORD!

aPraise the LORD, O my soul!

2bWhile I live I will praise the LORD;

I will sing praises to my God while I have my being.

3cDo not put your trust in princes,

Nor in 2a son of man, in whom there is no 3help.

4dHis spirit departs, he returns to his earth;

In that very day ehis plans perish.

5fHappy is he who has the God of Jacob for his help,

Whose hope is in the LORD his God,

6gWho made heaven and earth,

The sea, and all that is in them;

Who keeps truth forever,

7hWho executes justice for the oppressed,

iWho gives food to the hungry.

jThe LORD gives freedom to the prisoners.

8kThe LORD opens the eyes of the blind;

lThe LORD raises those who are bowed down;

The LORD loves the righteous.

9mThe LORD watches over the strangers;

He relieves the fatherless and widow;

nBut the way of the wicked He 4turns upside down.

10oThe LORD shall reign forever—

Your God, O Zion, to all generations.

Praise the LORD!

Psalm 147

Praise to God for His Word and Providence

1Praise1 the LORD!

For ait is good to sing praises to our God;

bFor it is pleasant, and cpraise is beautiful.

2The LORD dbuilds up Jerusalem;

eHe gathers together the outcasts of Israel.

3fHe heals the brokenhearted

And binds up their 2wounds.

4gHe counts the number of the stars;

He calls them all by name.

5hGreat is our Lord, and imighty in power;

jHis understanding is infinite.

6kThe LORD lifts up the humble;

He casts the wicked down to the ground.

7Sing to the LORD with thanksgiving;

Sing praises on the harp to our God,

8lWho covers the heavens with clouds,

Who prepares rain for the earth,

Who makes grass to grow on the mountains.

9mHe gives to the beast its food,

And nto the young ravens that cry.

10oHe does not delight in the strength of the horse;

He takes no pleasure in the legs of a man.

11The LORD takes pleasure in those who fear Him,

In those who hope in His mercy.

12Praise the LORD, O Jerusalem!

Praise your God, O Zion!

13For He has strengthened the bars of your gates;

He has blessed your children within you.

14pHe makes peace in your borders,

And qfills you with 3the finest wheat.

15rHe sends out His command to the earth;

His word runs very swiftly.

16sHe gives snow like wool;

He scatters the frost like ashes;

17He casts out His hail like 4morsels;

Who can stand before His cold?

18tHe sends out His word and melts them;

He causes His wind to blow, and the waters flow.

19uHe declares His word to Jacob,

vHis statutes and His judgments to Israel.

20wHe has not dealt thus with any nation;

And as for His judgments, they have not known them.

5Praise the LORD!

Psalm 148

Praise to the LORD from Creation

1Praise1 the LORD!

Praise the LORD from the heavens;

Praise Him in the heights!

2Praise Him, all His angels;

Praise Him, all His hosts!

3Praise Him, sun and moon;

Praise Him, all you stars of light!

4Praise Him, ayou heavens of heavens,

And byou waters above the heavens!

5Let them praise the name of the LORD,

For cHe commanded and they were created.

6dHe also established them forever and ever;

He made a decree which shall not pass away.

7Praise the LORD from the earth,

eYou great sea creatures and all the depths;

8Fire and hail, snow and clouds;

Stormy wind, fulfilling His word;

9fMountains and all hills;

Fruitful trees and all cedars;

10Beasts and all cattle;

Creeping things and flying fowl;

11Kings of the earth and all peoples;

Princes and all judges of the earth;

12Both young men and maidens;

Old men and children.

13Let them praise the name of the LORD,

For His gname alone is exalted;

His glory is above the earth and heaven.

14And He hhas exalted the 2horn of His people,

The praise of iall His saints—

Of the children of Israel,

jA people near to Him.

3Praise the LORD!

Psalm 149

Praise to God for His Salvation and Judgment

1Praise1 the LORD!

aSing to the LORD a new song,

And His praise in the assembly of saints.

2Let Israel rejoice in their Maker;

Let the children of Zion be joyful in their bKing.

3cLet them praise His name with the dance;

Let them sing praises to Him with the timbrel and harp.

4For dthe LORD takes pleasure in His people;

eHe will beautify the 2humble with salvation.

5Let the saints be joyful in glory;

Let them fsing aloud on their beds.

6Let the high praises of God be in their mouth,

And ga two-edged sword in their hand,

7To execute vengeance on the nations,

And punishments on the peoples;

8To bind their kings with chains,

And their nobles with fetters of iron;

9hTo execute on them the written judgment—

iThis honor have all His saints.

3Praise the LORD!

Psalm 150

Let All Things Praise the LORD

1Praisea1 the LORD!

Praise God in His sanctuary;

Praise Him in His mighty 2firmament!

2Praise Him for His mighty acts;

Praise Him according to His excellent bgreatness!

3Praise Him with the sound of the 3trumpet;

Praise Him with the lute and harp!

4Praise Him with the timbrel and dance;

Praise Him with stringed instruments and flutes!

5Praise Him with loud cymbals;

Praise Him with clashing cymbals!

6Let everything that has breath praise the LORD.

4Praise the LORD!

Psalm Commentaries

Psalm 1

1:1–6 This wisdom psalm basically functions as an introduction to the entire book of Psalms. Its theme is as big as the whole Bible because it tells of people, paths, and ultimate destinations (for a significant parallel see Jer. 17:5–8). By two cycles of contrast, Ps. 1 separates all people into their respective spiritual categories:

I. By observation, all people are separated ethically (1:1-4)

A. A Picture of the Godly (1:1-3)

B. A Picture of the Ungodly (1:4)

II. By outcome, all people are separated judicially (1:5, 6)

A. The Failure of Ungodly People (1:5)

B. The Fruition of Lifestyles (1:6)

1. Recognition of the godly (1:6a)

2. Ruination of the ungodly (1:6b)

1:1 Blessed. From the perspective of the individual, this is a deep-seated joy and contentment in God; from the perspective of the believing community, it refers to redemptive favor (cf. the blessings and cursings of Deut. 27:11—28:6). walks not…nor stands…nor sits. The “beatitude” man (cf. Matt. 5:3–11) is first described as one who avoids such associations as these which exemplify sin’s sequential downward drag.

1:2 his delight…in the law. Switching to a positive description, the spiritually “happy” man is characterized by the consistent contemplation and internalization of God’s Word for ethical direction and obedience.

1:3 like a tree. Because of the mostly arid terrain of Israel, a lush tree served as a fitting symbol of blessing in the OT. planted. Lit. “transplanted.” Trees do not plant themselves; neither do sinful people transport themselves into God’s kingdom. Salvation is His marvelous work of grace (cf. Is. 61:3; Matt. 15:13). Yet, there is genuine responsibility in appropriating the abundant resources of God (cf. Jer. 17:8), which lead to eventual productivity.

1:4 The ungodly are not so. This is an abrupt contrast, lit. “Not so the wicked!” chaff. A frequent OT word picture from harvest time for what is unsubstantial, without value, and worthy only to be discarded.

1:5 Therefore…not stand. “Therefore” introduces the strong conclusion that the ungodly will not be approved by God’s judgment.

1:6 the LORD knows. This is far more than recognition; the LORD “knows” everything. In this context, the reference is to personal intimacy and involvement with His righteous ones (contra. Matt. 7:23; cf. 2 Tim. 2:19). the way of. The repetition of this phrase picks up on the “path” imagery so characteristic of this psalm. It refers to one’s total course of life, i.e., lifestyle. Here these two courses arrive at the ways of life and death, as in Deut. 30:19; Jer. 21:8; cf. Matt. 7:13, 14. shall perish. One day the wicked person’s way will end in ruin; a new order is coming and it will be a righteous order. So Ps. 1 begins with the “blessed” and ends with those who “perish” (cf. Pss. 9:5, 6; 112:10).

Ps. 1:6

Types of Psalms

Type: Individual and Communal Lament

Psalms: 3-7; 12; 13; 22; 25-28; 35; 38-40; 42-44; 51; 54-57; 59-61; 63; 64; 69-71; 74; 79; 80; 83; 85; 86; 88; 90; 102; 109; 120; 123; 130; 140-143

Act of Worship: Express need for God’s deliverance

Type: Thanksgiving

Psalms: 8; 18; 19; 29; 30; 32-34; 36; 40; 41; 66; 103-106; 111; 113; 116; 117; 124; 129; 135; 136; 138; 139; 146-148; 150

Act of Worship: Make aware of God’s blessings, Express thanks

Type: Enthronement

Psalms: 47; 93; 96-99

Act of Worship: Describe God’s sovereign rule

Type: Pilgrimage

Psalms: 43; 46; 48; 76; 84; 87; 120-134

Act of Worship: Establish a mood of worship

Type: Royal

Psalms: 2; 18; 20; 21; 45; 72; 89; 101; 110; 132; 144

Act of Worship: Portray Christ the sovereign ruler

Type: Wisdom

Psalms: 1; 37; 119

Act of Worship: Instruct as to God’s will

Type: Imprecatory

Psalms: 7; 35; 40; 55; 58; 59; 69; 79; 109; 137; 139; 144

Act of Worship: Invoke God’s wrath and judgment against His enemies

Psalm 2

2:1–12 Sometimes Ps. 2 is said to share with Ps. 1 in the role of introducing the Psalter (cf. “Blessed” in 1:1 and 2:12). Also, it seems that, while the function of Ps. 1 is to disclose the two different “ways” for individuals, Ps. 2 follows up with its application to nations. This psalm is normally termed “royal” and has had a long history of messianic interpretation. Although it has no title, it seems to bear the imprint of David’s hand. As such, it fluidly moves from the lesser David through the Davidic dynasty to the Greater David—Jesus Christ. Psalm 2 progressively shines its poetic spotlight on 4 vivid scenes relating to the mutiny of mankind against God:

I. Scene One: Human Rebellion (2:1-3)

II. Scene Two: Divine Reaction (2:4-6)

III. Scene Three: Divine Rule (2:7-9)

IV. Scene Four: Human Responsibility (2:10-12)

2:1 plot a vain thing. This is the irony of man’s depravity—devising, conspiring, and scheming emptiness (cf. Ps. 38:12; Prov. 24:2; Is. 59:3, 13).

2:2 against…against. The nations and peoples, led by their kings and rulers (v. 1), direct their hostility toward the LORD and His anointed one. The consecrated and commissioned mediatorial representative referred to David in a near sense and Messiah, i.e., Christ, in the ultimate sense (cf. Acts 4:25, 26).

2:3 Their bonds…Their cords. Mutinous mankind, instead of understanding that these are God’s love-bonds (Hos. 11:4), view them as yoke-bonds (Jer. 5:5).

2:5 Then. After mocking them with the laughter of divine contempt, God speaks and acts from His perfectly balanced anger.

2:6 I have set. Their puny challenge (v. 3) is answered by this powerful pronouncement. It’s as good as done: His king will be enthroned on Jerusalem’s most prominent hill.

2:7 I will declare the decree. The installed mediator now recites the LORD’s previously issued enthronement ordinance. You are My Son. This recalls 2 Sam. 7:8–16 as the basis for the Davidic king. It is also the only OT reference to the Father/Son relationship in the Trinity, a relationship decreed in eternity past and demonstrated in the incarnation, thus a major part of the NT. Today I have begotten You. This expresses the privileges of relationship, with its prophetic application to the Son—Messiah. This verse is quoted in the NT with reference to the birth of Jesus (Heb. 1:5, 6) and also to His resurrection (Acts 13:33, 34) as the earthly affirmations.

2:9 You shall…You shall. The supreme sovereignty of “the king of kings” is pictured in its subjugating might. The shepherd’s “rod” and the king’s “scepter” are the same word in the original. Shepherding and kingly imagery often merged in ancient Near Eastern thought (cf. Mic. 7:14).

2:10–12 The tone of these verses is surprising. Instead of immediate judgment, the LORD and His Anointed mercifully provide an opportunity for repentance. Five commands place responsibility on mutinous mankind.

2:12 Kiss the Son. This symbolic act would indicate allegiance and submission (cf. 1 Sam. 10:1; 1 Kin. 19:18). The word for “Son” here is not the Heb. word for “son” that was used in v. 7, but rather its Aram. counterpart (cf. Dan. 7:13), which is a term that would especially be suitable for these commands being addressed to “nations” (v. 1). perish in the way. These words pick up the major burden of Ps. 1.

Psalm 3

3:1–8 This psalm intermingles both lament and confidence. In its sweeping scope, it becomes a pattern for praise, peace, and prayer amidst pressure. As it unfolds through 3 interrelated historical phenomena, David shares his theological “secret” of having assurance in the face of adversity.

I. The Psalmist’s Predicament (3:1, 2)

II. The Psalmist’s Peace (3:3-6)

III. The Psalmist’s Prayer (3:7, 8)

3:Title The first of 73 psalms attributed to David by superscription. Further information connects its occasion with the Absalom episode (2 Sam. 15–18), although many of its features are more descriptive of persecution in general.

3:1, 2 increased…Many…Many. The psalmist begins on a low note with his multiplied miseries.

3:2, 3 no help for him…But You…a shield for me. There is a strong contrast between the allegation and the psalmist’s assurance. David’s attitude and outlook embraces the theology that Paul summarized in Rom. 8:31. Psalm 3 also introduces Divine Warrior language (cf. Ex. 15 as a background).

3:5 I lay down and slept. Since God is known for His sustaining protection, David could relax in the most trying of circumstances.

Ps. 3:5

Historical Background to Psalms by David

Psalm: Ps. 3

Historical Background: when David fled from Absalom his son

OT Text: 2 Sam. 15:13-17

Psalm: Ps. 7

Historical Background: concerning the words of Cush a Benjamite

OT Text: 2 Sam. 16:5; 19:16

Psalm: Ps. 18

Historical Background: the day the LORD delivered David from his enemies/Saul

OT Text: 2 Sam. 22:1-51

Psalm: Ps. 30

Historical Background: at the dedication of the house of David

OT Text: 2 Sam. 5:11, 12; 6:17

Psalm: Ps. 34

Historical Background: when David pretended madness before Abimelech

OT Text: 1 Sam. 21:10-15

Psalm: Ps. 51

Historical Background: when Nathan confronted David over sin with Bathsheba

OT Text: 2 Sam. 12:1-14

Psalm: Ps. 52

Historical Background: when Doeg the Edomite warned Saul about David

OT Text: 1 Sam. 22:9, 10

Psalm: Ps. 54

Historical Background: when the Ziphites warned Saul about David

OT Text: 1 Sam. 23:19

Psalm: Ps. 56

Historical Background: when the Philistines captured David in Gath

OT Text: 1 Sam. 21:10, 11

Psalm: Ps. 57

Historical Background: when David fled from Saul into the cave

OT Text: 1 Sam. 22:1; 24:3

Psalm: Ps. 59

Historical Background: when Saul sent men to watch the house in order to kill David

OT Text: 1 Sam. 19:11

Psalm: Ps. 60

Historical Background: when David fought against Mesopotamia and Syria

OT Text: 2 Sam. 8:3, 13

Psalm: Ps. 63

Historical Background: when David was in the wilderness of Judea

OT Text: 1 Sam. 23:14; or 2 Sam. 15:23-28

Psalm: Ps. 142

Historical Background: when David was in a cave

OT Text: 1 Sam. 22:1; 24:3

3:7 Arise, O LORD. This is a battle cry for God to engage the enemy and defend His soldiers (cf. Num. 10:35; Ps. 68:1).

3:8 Salvation belongs to the LORD. This is a broad-sweeping, all-inclusive deliverance, whether in the temporal or eternal realm.

Psalm 4

4:1–8 There are certain similarities between Pss. 3 and 4. For example, the former is sometimes labeled a morning psalm (cf. 3:5), while the latter has been called an evening psalm (cf. 4:8). In both, David is besieged with suffering, injustice, and oppression. Additionally, Ps. 4 also exhibits the changing attitudes of the worshiper in his most difficult circumstances. David’s movement will be from anxiety to assurance, as he travels down the road of prayer and trust in God. At the end of yet another day of pressure, pain, and persecution, David engages in 3 conversations which ultimately lead to a point of blessed relaxation:

I. Praying to God for Preservation (4:1)

II. Reasoning with His enemies about Repentance (4:2-5)

III. Praising God for True Perspective (4:6-8)

4:Title Psalm 4 introduces the first of 55 assignments to the master, director, or chief overseer of worship services in its title. Further instruction is given in the direction “with stringed instruments.” The chief musician, therefore, was to lead the great choir and the string portion of the orchestra in this celebration of worship.

4:1 O God of my righteousness. The ultimate basis for divine intervention resides in God, not in the psalmist. On union with God’s righteousness based on His mercy, see Jer. 23:6 (cf. 1 Cor. 1:30). distress. This is an important word for trying circumstances in the psalms. It pictures the psalmist’s plight as being in straits, i.e., painfully restricted. Here his testimony to God’s historical salvation, “you have relieved me,“ conveys the picture that his LORD had provided space or room for him.

4:2, 3 God’s agenda for David (v. 3) is radically contrasted with that of his enemies (v. 2). The term for “godly” or “pious” in the OT is above all else indicating a person blessed by God’s grace.

4:4 Be angry, and do not sin. In this context, the admonition means to tremble or shake in the fear of the LORD so as not to sin (cf. Is. 32:10, 11; Hab. 3:16).

4:5 trust. This command reflects the primary word group in the OT for faith-commitment.

4:6–8 The taunting skeptics are cut off by the testimony of the psalmist to his rest because of God’s personal blessings.

4:8 dwell in safety. The word “safety” introduces a play on words by going back to the term “trust” in v. 5. David evidences a total confidence in God amidst his crisis.

Psalm 5

5:1–12 Psalm 5 is basically a lament with elements of declarations of innocence and confidence and prayers for protection. David was standing in the presence of the LORD when he put his enemies before his God. His prayers have two major concerns: “Help me and harm them!” Therefore, David releases his respective prayers for divine intervention and imprecation upon two rounds of contrast which differentiate the enemies of God from the children of God.

I. Round One: Theological Contrast of Retribution with Reconciliation (5:1-8)

A. David’s Prayer for Intervention Expressed (5:1-3)

B. David’s Prayer for Intervention Explained (5:4-8)

II. Round Two: Practical Contrast of the Wayward with the Worshipful (5:9-12)

A. David’s Prayer of Imprecation Expressed (5:10a-c)

B. David’s Prayer of Imprecation Explained (5:9, 10d-12)

5:Title Whereas the instructions to the worship leader in Ps. 4 pertain to a stringed accompaniment, Ps. 5 is to be celebrated in community worship with flute accompaniment (cf. 1 Sam. 10:5; 1 Kin. 1:40; Is. 30:29).

5:1 Give ear. This command is built upon the word for “ear.” It takes its place alongside of parallel requests that God would pay careful attention to the supplicant and his sufferings (Pss. 17:1; 55:1, 2).

5:2 My King and my God. David may have been the anointed theocratic king on earth, but he fully understood that the ultimate King of all Israel and of the whole earth is God (for God’s conditional allowance for mediatorial kingship, see 1 Sam. 8:19ff.).

5:3 in the morning…In the morning. These words have led many to label this a morning psalm (cf. Ps. 3:5).

5:4–6 not…Nor…not…hate…destroy…abhors. These 3 negatively phrased descriptions follow 3 directly stated affirmations. This reveals God’s perfect standard of justice both in principle and in practice.

5:7 But as for me. The psalmist starkly contrasts himself with his enemies. They are haughty; he is humble.

5:8, 9 To man’s “hoof” problem, David exposes man’s “mouth” problem, with special application to his slick-talking enemies. Proverbs is especially given to exposing the deadliness of mankind’s spiritual “hoof” and “mouth” disease, i.e., one’s walk and talk. Paul includes these assessments from Ps. 5:9 in his list of 14 terrible indictments of all mankind in Rom. 3:13.

5:8 Lead me…Make Your way straight. Disciples are to walk in God’s way(s), being obedient to His direction(s) for their lives, yet they are fully dependent upon His grace for responsible progress (cf. Ps. 119:1–5, 26, 27, 30, 32, 33).

5:10–12 He prays for the just ends of the wicked according to God’s revealed standard of justice (Deut. 25:1), and contrastingly urges those who are regarded as righteous by the LORD’s grace to joyfully celebrate His blessings.

Psalm 6

6:1–10 This lament seems to be quite intensive, for apparently David is sleepless. His circumstances seem hopeless and helpless. The early Christian church regarded this psalm as the first among the “penitential psalms” (cf. Pss. 32, 38, 51, 102, 130, 143). David’s cries, coming up from the depths of his personal pit of persecution, indicate a radical change in his frame of mind as he addresses two different audiences.

I. Pouring out His Soul before God: A Defeatist Frame of Mind (6:1-7)

A. A Tone of Helplessness (6:1-4)

B. A Tone of Hopelessness (6:5-7)

II. Turning His Attention to His Enemies: A Defiant Frame of Mind (6:8-10)

A. His Boldness about It (6:8a)

B. His Basis for It (6:8b-10)

6: Title A new musical direction appears, lit. “Upon the eight,” indicating either “on an eight-stringed harp” or “upon the octave” (i.e., a lower bass melody to accompany these lyrics of intense lament).

6:1 in Your anger…in Your hot displeasure. He does not ask for immunity from judgment, but for the tempering of God’s discipline with mercy.

6:2, 7 bones…eye. Many assume that because the psalmist mentions bodily “parts” his affliction was a grave physical illness. Obviously, his circumstances would have had an affect on his physical dimension. However, in OT anthropology such references are picturesque metaphors for an affliction of his total being (cf. all the parallel, personal references, e.g., “me,” “my soul,” i.e., my being or person, “I,” etc.).

6:3 how long? This is a common exclamation of intense lament (cf. Ps. 90:13; Hab. 2:6; Rev. 6:10).

6:4 deliver me!…for Your mercies’ sake. This introduces a new synonym for salvation, connoting an action of drawing off or out. He desires the LORD to graciously extricate him (cf. Job 36:15; Pss. 18:19; 116:8).

6:5 no remembrance of You. There is much about “death” and “the grave,” i.e., Sheol, in Psalms. Such language as that of v. 5 does not imply annihilation, but inability to participate temporally in public praise offerings (cf. Hezekiah’s reasoning in Is. 38:18).

6:6, 7 Sleep has eluded him because of his severe sorrow.

6:8–10 Out of his dire straits, boldness surprisingly breaks through as he addresses his enemies. This boldness also has only one basis, that the psalmist’s confidence is wholly grounded upon his LORD’s attention and ultimate intervention.

Psalm 7

7:1–17 This psalm is basically a plea for divine vindication in the light of the oppressor’s allegations and actions. David’s confidence in the Divine Judge is the backbone of Ps. 7 (cf. Abraham in Gen. 18:25). As this truth grips him more and more, he will move from a tense anxiety to a transcendent assurance. This psalm follows David through 3 progressively calming stages of expression in response to the painfully false accusations that were being hurled against him.

I. Stage One: David’s Concern as He Passionately Begs the Attention of the Divine Judge (7:1-5)

II. Stage Two: David’s Court Appearance as He Painstakingly Argues His Case before the Divine Judge (7:6-16)

III. Stage Three: David’s Composure as He Patiently Waits for the Verdict of the Divine Judge (7:17)

7:Title This title introduces one of the more enigmatic terms found in superscriptions of the psalms—“a shiggaion (Heb.) of David.” It is probably related to the idea of wondering, reeling, veering, or weaving. Although the NKJV translates it “meditation,” it more than likely conveys shifting emotions or movements of thought. Consequently, the term may also indicate the song’s irregularity in rhythm (cf. Hab. 3:1). “He sang” also indicates that this was a vocal solo. The occasion, “concerning the words of Cush, a Benjamite,” cannot be readily identified from the historical books; however, whoever this was or whatever the name represented, some enemy had obviously been falsely charging David (cf. Shimei—2 Sam. 16:5; 19:16).

7:2 Lest they tear me like a lion. Often the psalmist’s enemies are symbolized by vicious, attacking animals, with “the king of beasts” occurring frequently (Pss. 10:9; 17:12; 22:13, 16, 21).

7:3–5 Such self-pronounced curses are powerful protestations of innocence (not sinlessness) in the context of being falsely charged (cf. the boldness of Job in 31:5ff.).

7:6 Arise. The battle cry relating back to Num. 10:35 recurs (cf. Pss. 9:19; 10:12; 17:13; 44:26; 102:13).

7:8 my righteousness…my integrity. These are not declarations of sinlessness but of innocence in this “court case.”

7:9 the righteous God tests the hearts and minds. The Just Judge has perfect insight (cf. God examining the heart and mind in Jer. 17:10; also cf. Acts 1:24; 15:8).

7:11–13 This shows yet another blending of the Divine Warrior and Divine Judge themes.

7:14–16 Often the principle of exact retribution surfaces in the psalms (cf. the maxim of Prov. 26:27 and the judgment of Hab. 2:15–18).

Psalm 8

8:1–9 The beginning and ending of the psalm suggest that it is essentially a hymn of praise. Yet, a major portion qualifies it as a so-called nature psalm, i.e., a psalm of creation. Furthermore, there is a significant focus on the created dignity of man. Through this vehicle, the important subject of Adamic theology comes to the forefront, making this psalm ultimately suitable to the important association of the “One,” the Last Adam, i.e., Christ and the “many” (cf. Heb. 2:6–8). Structurally, Ps. 8’s beginning and concluding bursts of praise are driven by David’s contemplation of two pairs of radical contrasts.

I. Introductory Praise (8:1)

II. Two Pairs of Radical Contrasts (8:2-8)

A. Between the Nature of “Infants” and Infidels (8:2)

B. Between Unaided General Revelation and Unveiled Special Revelation (8:3-8)

III. Concluding Praise (8:9)

8:Title Another instrument is referenced in this title, most probably a guitar-like harp associated with Gath in Philistia.

8:1 LORD…Lord. Of these twin nouns of direct address to God, the first is His specially revealed name Yahweh (Ex. 3:14) and the second puts an emphasis on His sovereignty. Your name. The name of God refers to the revealed Person of God, encompassing all of His attributes.

8:2 The introductory irony about infants sets the stage for a contrast between the dependent and the foolishly self-sufficient.

8:3 Your heavens, the work of Your fingers. The heavens are created by God (Pss. 33:6, 9; 102:25; 136:5). The anthropomorphism “Your fingers” miniaturizes the magnitude of the universe in the presence of the Creator.

8:4–6 Quoted in the NT at 1 Cor. 15:27, 28; Eph. 1:22; Heb. 2:5–10.

8:4 What is man. If the whole universe is diminutive in the sight of the Divine Creator, how much less is the significance of mankind! Even the word for “man” used in v. 4 alludes to his weakness (cf. Pss. 9:19, 20; 90:3a; 103:15, etc.). and the son of man. This phrase also looks upon man as insignificant and transitory (e.g., Ps. 90:3b). Yet, the Aram. counterpart of this phrase is found in Dan. 7:13, which has profound messianic overtones (cf. also Jesus’ favorite self-designation in the NT, Son of Man).

8:5–8 These verses consistently emphasize the significance of man, who was created in the image and likeness of God to exercise dominion over the rest of creation (Gen. 1:26–28).

Psalm 9

9:1–20 Psalms 9 and 10 go together, so much so that early Gr. and Lat. vss. treat and number them as one. However, Pss. 9 and 10 evidence two different forms: the first is an individual hymn while the second is an individual lament.

In the first part (vv. 1-12) praise is prominent, and in the second part (vv. 13-20) prayer is prominent. Many subtle patterns weave the thoughts of its verses and lines together. Shifting back and forth between the individual and corporate perspectives is characteristic, as are introverted (i.e., chiastic) structures. Basically, David’s hymn in Ps. 9 ebbs and flows through two respective tides of prayer and praise.

I. First Tide: Divine Justice and Praise (9:1-12)

A. Individual Praise and Divine Justice (9:1-4)

B. Divine Justice and Corporate Praise (9:5-12)

II. Second Tide: Divine Justice and Prayer (9:13-20)

A. Individual Prayer and Divine Justice (9:13-16)

B. Divine Justice and Corporate Prayer (9:17-20)

9:Title The new element of this title lit. reads “upon death of a son.” Many conjectures have arisen about this puzzling phrase, but it is safest to regard these words as designating a particular tune.

9:1, 2 I will…I will…I will…I will. These 4 “I wills” launch Ps. 9 with David’s dedication to exuberant worship of the LORD.

9:1 Your marvelous works. This especially references God’s extraordinary interventions into history on behalf of His people (cf. the Exodus events).

9:4 You have maintained my right and my cause. This is exactly what God is known to do (cf. Deut. 10:18; 1 Kin. 8:45, 49).

9:5–10 Verses 5 and 6 reveal the Just Judge’s dealings with the godless, vv. 7, 8, His dealings with all men in general, and vv. 9, 10, His gracious dealings with dependent disciples.

9:11 the LORD, who dwells in Zion. There is a both/and tension running throughout the OT, i.e., God is enthroned in and above the heavens, and also, He symbolically dwells locally in His tabernacle (cf. 1 Kin. 8; Ps. 11:4).

9:12, 18 the humble…the needy…the poor. These designations often stand for the individual psalmist and/or the corporate community of disciples he represents. The terms all point to those who are afflicted, vulnerable, and therefore totally dependent upon the LORD.

9:15, 16 The “boomerang” principle of exact retribution returns.

9:17–20 Prominent theological themes from Pss. 1 and 2 also return as the psalmist draws this great hymn to a climax.

Psalm 10

10:1–18 Whereas Ps. 9 started out with praise, Ps. 10 begins in despair. In Ps. 9 the psalmist was confident of the sure coming of Divine justice; in Ps. 10 injustice is rampant and God seems disinterested. However, the psalmist’s walking more by sight than by faith will slowly turn around as he shifts his focus from empirical observations to theological facts. This is not an easy turn-around, especially since he is surrounded by so many practical atheists (cf. vv. 4, 11, 13). But hope will begin to dawn for the helpless (e.g., v. 12). In view of such kinds of general observations, the psalmist’s expressions in Ps. 10 exemplify how true believers seem to live in two different worlds at the same time.

I. From His World of Hostility, Discouragement (10:1-11)

II. From His World of Hope, Encouragement (10:12-18)

10:1 Why…? Why…? Two “whys” of lament boldly blurt out the psalmist’s question: “God, why do You remain aloof?” (cf. Pss. 13:1; 22:11; 38:21; 44:24; 71:12; 88:14).

10:3 blesses…renounces. The wicked’s modus operandi is the opposite of what God demands (Deut. 25:1).

10:5 His ways are always prospering. God seems to be rewarding the ruthless. The psalmist’s questioning insinuation is, “Has God also abandoned His own standards for retribution and reward?” Cf. other why-do-the-wicked-prosper inquiries in Job 20:2ff.; Jer. 12:1.

10:7–11 Evidences of “hoof” and “mouth” disease (walk/talk) return in application to the wicked. These are enhanced by a return also of the ungodly being described as stalking, rapacious beasts.

10:12 Arise. The battle cry of Num. 10:35 also comes back again (cf. Pss. 7:6; 9:19). lift up Your hand. This is an idiom for God’s strength and power especially as it is used in the context of retaliation.

10:14 You are the helper of the fatherless. God is pictured as Helper or Advocate again, but this time in association with orphans. He is the Defender par excellence of the defenseless (on the imagery, cf. Ex. 22:21ff.; Deut. 10:18ff.; 1 Sam. 1:17; Jer. 7:6).

10:15 Break the arm of the wicked. The “hand” of God (vv. 12, 14) is more than sufficiently strong to shatter the arm (another figure for power) of ungodly men.

10:16–18 The confident mood of this great climax outshines the psalm’s introductory protestations. The psalmist’s great LORD listens (v. 17) and acts (v. 18).

Psalm 11

11:1–7 The panic that launched this psalm was not David’s but that of his apparently well-meaning counselors. Their mood is panic, but David’s is peace. In view of David’s attitude, this psalm can be listed with the psalms of confidence (Pss. 4, 16, 23, 27, 62, 125, 131). Also, the solidarity of the theocratic king and the theocratic people is obvious, as indicated by the shifts back and forth between sing. and pl. phrasings. The developing verses and lines of this psalm reveal that, although two different “voices” were speaking to David in yet another context of personal and national crisis, he had made up his mind to trust only in the LORD.

I. Introductory Affirmation (11:1a)

II. The Two Voices

A. The Voice Urging Flight (11:1b-3)

B. The Voice Urging Faith (11:4-7)

11:1 In the LORD I put my trust. Lit. “I take refuge in the LORD.” God is the exclusive refuge for His persecuted children (cf. Pss. 16:1; 36:7).

11:3 These are the words of a committed but confused saint. His philosophical problem is, “In view of the crumbling of the theocratic society, what can one righteous person, out of a shrinking remnant, do?”

11:4a in His holy temple…in heaven. This emphasizes the transcendent throne room of God, yet God has sovereign sway over all the affairs of earth (cf. Hab. 2:20).

11:4b–5a His eyes behold…His eyelids test. His transcendence previously depicted does not negate His eminence here presented from the perspective of the divine scrutiny of all men, including the righteous (cf. Jer. 6:27–30; 17:10).

11:5b–6 His soul hates. This is undiluted, perfect retribution.

11:7a For the LORD is righteous. He loves righteousness. He Himself is the perfect norm or standard for all spiritual integrity.

11:7b His countenance. The marginal rendering is more suitable (cf. Pss. 17:15; 27:4; 63:2; 1 John 3:2).

Psalm 12

12:1–8 Men’s words do hurt, but the LORD’s words heal. These thoughts preoccupy David in Ps. 12. The psalm begins and ends with the reality of the current reign of the wicked. Yet amidst this very black setting, the gemstone truth of v. 5 shines all the more brightly. These 8 verses are characterized by subtle repetitions and bold contrasts. In the development of Ps. 12, David provides a model for passing a spiritual hearing test, in that genuine disciples listen to and properly respond to two radically different sources of speech.

I. Surviving the Propaganda of Depraved Speech (12:1-4)

A. By Prayer (12:1, 2)

B. By Petition (12:3, 4)

II. Security in the Protection of Divine Speech (12:5-8)

A. Its Divine Promises (12:5)

B. Its Divine Purity (12:6)

C. Its Divine Perseverance (12:7, 8)

Ps. 12:8

Messianic Prophecies in the Psalms

Prophecy: 1. God will announce Christ to be His Son

Psalm: 2:7

Fulfillment: Matthew 3:17; Acts 13:33; Hebrews 1:5

Prophecy: 2. All things will be put under Christ’s feet

Psalm: 8:6

Fulfillment: 1 Cor. 15:27, Hebrews 2:8

Prophecy: 3. Christ will be resurrected from the grave

Psalm: 16:10

Fulfillment: Mark 16:6, 7; Acts 13:35

Prophecy: 4. God will forsake Christ in His moment of agony

Psalm: 22:1

Fulfillment: Matthew 27:46; Mark 15:34

Prophecy: 5. Christ will be scorned and ridiculed

Psalm: 22:7, 8

Fulfillment: Matthew 27:39-43; Luke 23:35

Prophecy: 6. Christ’s hands and feet will be pierced

Psalm: 22:16

Fulfillment: John 20:25, 27; Acts 2:23

Prophecy: 7. Others will gamble for Christ’s clothes

Psalm: 22:18

Fulfillment: Matthew 27:35, 36

Prophecy: 8. Not one of Christ’s bones will be broken

Psalm: 34:20

Fulfillment: John 19:32, 33, 36

Prophecy: 9. Christ will be hated unjustly

Psalm: 35:19

Fulfillment: John 15:25

Prophecy: 10. Christ will come to do God’s will

Psalm: 40:7, 8

Fulfillment: Hebrews 10:7

Prophecy: 11. Christ will be betrayed by a friend

Psalm: 41:9

Fulfillment: John 13:18

Prophecy: 12. Christ’s throne will be eternal

Psalm: 45:6

Fulfillment: Hebrews 1:8

Prophecy: 13. Christ will ascend to heaven

Psalm: 68:18

Fulfillment: Ephesians 4:8

Prophecy: 14. Zeal for God’s temple will consume Christ

Psalm: 69:9

Fulfillment: John 2:17

Prophecy: 15. Christ will be given vinegar and gall

Psalm: 69:21

Fulfillment: Matthew 27:34; John 19:28-30

Prophecy: 16. Christ’s betrayer will be replaced

Psalm: 109:8

Fulfillment: Acts 1:20

Prophecy: 17. Christ’s enemies will bow down to Him

Psalm: 110:1

Fulfillment: Acts 2:34, 35

Prophecy: 18. Christ will be a priest like Melchizedek

Psalm: 110:4

Fulfillment: Hebrews 5:6; 6:20; 7:17

Prophecy: 19. Christ will be the chief cornerstone

Psalm: 118:22

Fulfillment: Matthew 21:42; Acts 4:11

Prophecy: 20. Christ will come in the name of the LORD

Psalm: 118:26

Fulfillment: Matthew 21:9

12:1 for the godly man ceases. His words and phraseology are deliberately hyperbolic, yet David’s perception indeed was that the pious have perished!

12:2–4 These smooth-talking sinners verbally abuse the remnant (vv. 2, 3) and verbally defy their Sovereign (v. 4).

12:3a May the LORD cut off all flattering lips. Here is a call for death in the light of sin. On the obnoxious sin of lying lips, cf. Ps. 5:9; Is. 30:10; Dan. 11:32; Rom. 3:13.

12:6 pure…purified. The LORD’s perfect words present a most radical contrast with the profane words of arrogant sinners. The purity of God’s Person assures the purity of His promises (cf. Ps. 19:7–10).

12:7, 8 The hostile realities of v. 8 call for the heavenly resources of v. 7.

Psalm 13

13:1–6 Psalm 13 launches with an explosion of 4 “How longs?” indicating another lament is about to begin. But David will shift radically from turmoil to tranquility in the space of 6 short verses through 3 levels of attitude.

I. Below “Sea Level” Expressions of Despair (13:1, 2)

II. “Sea Level” Expressions of Desires (13:3, 4)

III. “Mountaintop Level” Expressions of Delight (13:5, 6)

13:1, 2 These lines reintroduce the familiar triangle of the psalmist, his God, and his enemies. This 3-way relationship produces perplexity and pain. In view of God’s apparent absence (v. 1), he seems left to his own resources which are unable to deal with the reality of his enemies (v. 2).

13:4b–5b rejoice…rejoice. Using the same verb, he deliberately contrasts his enemy’s celebration with his own confidence in divine deliverance.

Psalm 14

14:1–7 Psalm 14, a wisdom poem, along with its nearly identical twin Ps. 53, contains profound deliberations on human depravity. David’s representative desire for deliverance (v. 7) provides the chorus to his two preceding dirges on depravity.

I. The Dirges on Depravity (14:1-6)

A. The First Dirge: In the Form of a Round, Addresses the Universality of Depravity (14:1-3)

B. The Second Dirge: In the Form of a Ballad, Addresses the Futility of Depravity (14:4-6)

II. The Chorus on Deliverance (14:7)

A. The Wish for It (14:7a)

B. The Worship Attending It (14:7b-c)

14:1 The fool. In the Bible, this designation carries moral rather than intellectual meaning (Is. 32:6).

14:1–3 The “alls” and “nones” of these lines make the indictments universally applicable. No wonder Paul included these indictments in Rom. 3:10–12. There is also a common scriptural association of doing with thinking.

14:4–6 The shift from third person affirmations about the wicked (vv. 4, 5) to the second person (v. 6a) intensifies this confrontation with divine judgment.

14:7 Zion. The place on earth where God was pleased to reveal His presence, protection, and power (cf. Pss. 3:4; 20:2; 128:5; 132:13; 134:3).

Psalm 15

15:1–5 Whereas Ps. 14 focused on the way of the wicked, Ps. 15 concentrates on the way of the righteous (cf. Ps. 1). The saved sinner is described as exhibiting indications of ethical integrity. These characteristics alternate in triplets of positive and negative descriptions. The whole psalm unfolds through a question-and-answer vehicle, and indeed it may be regarded as the ultimate Q and A session. With its focus on moral responsibility, the psalm offers a sequence of responses to the question of acceptable worship.

I. A Two-Part Question (15:1)

II. A Twelve-Part Response (15:2-5b)

A. Three Positively Phrased Ethical Characteristics (15:2)

1. His lifestyle exhibits integrity

2. His deeds exhibit justice

3. His speech exhibits reliability

B. Three Negatively Cast Ethical Characteristics (15:3)

1. He does not tread over people with his tongue

2. He does not harm his fellow man

3. He does not dump reproach upon family or friend

C. Three Positively Phrased Ethical Characteristics (15:4a-c)

1. He views the reprobate as rejected

2. He respects the people of God

3. He holds himself accountable

D. Three Negatively Cast Ethical Characteristics (15:4d-5b)

1. He is not fickle

2. He is not greedy

3. He cannot be bought

III. A One-Part Guarantee (15:5c)

15:1 Your tabernacle. Lit. “tent” (cf. Ps. 61:4; for possible background see 2 Sam. 6:12–17).

15:2–6 Notice the focus on life-and-lip qualities.

15:4 despised…honors. Whom God rejects, the psalmist rejects; whom God loves, he loves.

15:5 usury. Interest rates ran as high as 50 percent, but God’s law put strict regulations on borrowing and lending (see notes on Deut. 23:19, 20; 24:10–13). He…shall never be moved. This is an important promise in the light of its usage in Psalms and Proverbs (cf. Pss. 10:6; 13:4; 16:8; 46:5; 62:2, 6; Prov. 10:30).

Psalm 16

16:1–11 The only prayer of Ps. 16 comes in the first line. The rest of the psalm consists of David’s weaving together his personal testimonies of trust in the LORD. In view of this, David’s opening prayer is bolstered by two cycles of testimony.

I. David’s Introductory Prayer (16:1)

II. David’s Testimony (16:2-11)

A. His Testimony of Communion (16:2-4)

1. Its divine dimension (16:2)

2. Its human dimension (16:3, 4)

B. His Testimony of Confidence (16:5-11)

1. Its past and present dimensions (16:5–8)

2. Its present and future dimensions (16:9–11)

16:Title. A Michtam of David. Cf. Pss. 56; 57; 58; 59; 60. In spite of many conjectures, this designation remains obscure.

16:1 Preserve me. This is a frequent request begging God to protect the psalmist (cf. Pss. 17:8; 140:4; 141:9).

16:2 O my soul, you have said. The words in italics are supplied because there is a variant in the Heb. Bible concerning the verb. It may be just as well to regard the verb as a shortened form of “I said” (also occurring at 1Kin. 8:48; Job 42:2; Ps. 140:13; Ezek. 16:59). My goodness is nothing apart from You. I.e., “My well-being is entirely dependent upon You.”

16:4 He will have nothing to do with false gods or the people pursuing them.

16:5, 6 These lines use OT metaphors to describe the blessing of God.

16:9 my glory. Starting back at v. 7, the psalmist referred to his core of being as lit. “my kidneys,” then “my heart,” now “my glory,” and next “my flesh” and “my soul.” The anthropological terms stand for the whole person, so it is best to consider “my glory” as referring to that distinctive way in which man is created in the image of God, i.e., his intelligence and ability to speak.

16:10 These words expressed the confidence of the lesser David, but were applied messianically to the resurrection of the Greater David (the Lord Jesus Christ) both by Peter (Acts 2:25–28) and Paul (Acts 13:35).

Psalm 17

17:1–15 This “prayer” of David brims with petitions, as many as seventeen of them depending upon the translation of certain Heb. verb forms. There are many literary parallels with Ps. 16. Although the psalm shows indications of mixed forms, it is essentially a prayer for protection. David is fond of using themes and phrases from the Exodus narrative (cf. Ex. 15; Deut. 32). A logical chiastic development is detected in its verses, with the focus shifting from the psalmist (vv. 1–8) to his enemies (vv. 9–12), remaining on his enemies in vv. 13, 14, then shifting back to David (v. 15). Or viewing its development from another angle, David approaches the divine court with 3 clusters of appeals in seeking justice.

I. Appeals Dealing with Response and Recognition (17:1-5)

II. Appeals Dealing with Rescue and Relief (17:6-12)

A. His Need for Rescue Is Presented (17:6-8)

B. His Need for Relief Is Documented (17:9-12)

III. Appeals Dealing with Retribution and Rest (17:13-15)

A. His Anticipation of Their Retribution (17:13, 14)

B. His Assurance of His Own Rest (17:15)

17:Title This is the first psalm simply entitled “a prayer” (cf. Pss. 86; 90; 102; 142).

17:1, 2 The introductory language is that of the law court, and David stands before the ultimate Chief Justice to present his case.

17:3–5 His basic integrity (vv. 3, 4) especially in view of the present case, was, is, and shall be dependent upon the grace of God (v. 5).

17:8 the apple of Your eye. An expression meaning the pupil of the human eye. As a person protects that vital organ of vision, so God protects His people.

17:10 They have closed up their fat hearts. Lit. “They have closed their fat.” This was a common OT idiom for insensitivity (cf. Deut. 32:15; Job 15:27; Ps. 73:7; Jer. 5:28).

17:13 Divine Warrior language.

17:14, 15 The common grace of God is overlooked by those who are satisfied with temporal prosperities (v. 14), but David brings back the proper perspective on true satisfaction in v. 15. Cf. Jesus’ teaching on these vital issues in Matt. 6:19–34.

Psalm 18

18:1–50 Psalm 18 is clearly an individual psalm of thanksgiving, also bearing royal characteristics. Its poetry and themes resemble other ancient testimonies to God’s great historical deliverances (e.g., Ex. 15; Judg. 5). Between David’s opening (vv. 1–3) and closing (vv. 46–50) praises to God, his life with the LORD is described in 3 stages.

I. Prelude: His Opening Praises (18:1-3)

II. The Stages of His Life (18:4-45)

A. In the Pit of Peril (18:4-19)

1. His desperation (18:4, 5)

2. His defender (18:6–15)

3. His deliverance (18:16–19)

B. On a Course of Ethical Integrity (18:20-28)

1. The principles of the LORD’s direction (18:20–26)

2. The privileges of the LORD’s direction (18:27, 28)

C. In the Turbulent Atmosphere of Leadership (18:29-45)

1. Military leadership (18:29–42)

2. Theocratic leadership (18:43–45)

III. Postscript: His Closing Praises (18:46-50)

18:Title This large psalm bears a large title. Although the title seems to refer to only one specific occasion (e.g., “On the day”), it does state that God’s deliverance was “from the hand of all his enemies and from the hand of Saul.” Therefore, it is preferable that the language of this superscription be understood to summarize the testimony of David’s whole life in retrospect.

18:1 love. This is not the normal word for love that often bears covenant meaning (e.g., Deut. 7:8; Ps. 119:97), but it is a rare verb form of a word group that expresses tender intimacy. David’s choice of words intended to express very strong devotion, like Peter’s in John 21:15–17.

18:2 Military metaphors for the Divine Warrior multiply in this verse. Both defensively and offensively, the LORD was all David needed in life’s tough battles. On “the horn” (i.e., a symbol of power) of David’s salvation, cf. Mary’s testimony in Luke 1:47.

18:4 pangs Lit. “cords of death” (cf. Jon. 2:2–9).

18:7–15 This theophany, a vivid poetic picture of God’s presence, rivals other biblical presentations (cf. Ex. 19:16ff.; Deut. 33:2ff.; Judg. 4, 5; Ps. 68:7, 8; Mic. 1:3, 4; Hab. 3; Rev. 19). His presence is largely described by various catastrophic responses by all creation.

18:16–19 His sheer power, exhibited so dramatically in vv. 7–15, is now amazingly attested as coming to rescue the psalmist personally.

18:20–24, 37, 38 These verses should not be taken out of context, making David look like an arrogant boaster. As in vv. 25–36 and 39–50, both David and the community, although responsible for living with integrity within the covenant relationship, are fully dependent on the resources of God to do so. Therefore, his “boasting” is biblical, since it is ultimately in the LORD (Jer. 9:23, 24).

18:31 a rock. Cf. vv. 2, 46. Moses, at the beginning of his great song about the LORD in Deut. 32, called God “The Rock” (v. 4). The LORD is indeed a massive, unshakable foundation and source of protection.

18:50 This concluding verse is another royal messianic affirmation of the Davidic Covenant in 2 Sam. 7.

Psalm 19

19:1–14 Because of its two distinct parts and two different names for God, some have tried to argue that Ps. 19 was really two compositions, one ancient and one more recent. However, the shorter form of the name “God” (cf. the longer form in Gen. 1:1) speaks of His power, especially power exhibited as Creator, while “LORD” fits the relational focus. Consequently, David depicted the LORD God as author of both His world and Word in a unified hymn. God has revealed Himself to mankind through these two avenues. The human race stands accountable to Him because of His non-verbal and verbal communications. In the light of these intentions, Ps. 19 eloquently summarizes two prominent vehicles of God’s self-disclosure.

I. God’s General Self-Disclosure in the World (19:1-6)

A. The Publication of the Skies (19:1-4b)

B. The Prominence of the Sun (19:4c-6)

II. God’s Special Self-Disclosure in the Word (19:7-14)

A. The Attributes of the Word (19:7-9)

B. An Appreciation for the Word (19:10, 11)

C. The Application of the Word (19:12-14)

19:1–6 The testimony of the universe comes forth consistently and clearly, but sinful mankind persistently resists it. For this reason, general revelation cannot convert sinners, but it does make them highly accountable (cf. Rom. 1:18ff.). Salvation comes ultimately only through special revelation, i.e., as the Word of God is effectually applied by the Spirit of God.

19:1 heavens…firmament. Both are crucial elements of the creation in Gen. 1 (cf. vv. 1, 8). declare…shows. Both verbs emphasize the continuity of these respective disclosures. His handiwork. An anthropomorphism illustrating God’s great power (cf. the “work of His fingers” in Ps. 8:3).

19:2, 3 speech…no speech. This is not a contradiction, but shows that the constant communication of the heavens is not with words of a literal nature.

19:4 The message of the created world extends to everywhere.

19:4c–6 Neither the sun nor the heavens are deified as was the case in many pagan religions. In the Bible, God is the Creator and Ruler over all creation.

19:7–14 The scene shifts from God’s world to God’s Word.

19:7, 8 Each of 4 parallel lines contains a word (a synonym) for God’s Word; each describes what His Word is; and each pronounces what it effectually accomplishes.

19:7 law. This might better be translated, “His teaching,” “a direction,” or “instruction” (cf. Ps. 1:2). testimony. This word for the Word derives from the root “to bear witness.” It, so to speak, bears testimony to its Divine Author.

19:8 statutes. This synonym looks upon God’s Word as orders, charges, precepts, etc. They are viewed as the Governor’s governings. commandment. This word is related to the verb “to command” or “order.” The Word is therefore also perceived as divine orders.

19:9 fear. This is not technically a word for the Word, but it does reflect the reality that Scripture is the manual for worship of God. judgments. This term looks upon God’s Word as conveying His judicial decisions.

19:12, 13 The psalmist deals respectively with unintentional sins and high-handed infractions (cf. Lev. 4:1ff.; Num. 15:22ff.). David’s concerns reflect the attitude of a maturing disciple who, by God’s grace and provisions, deals with his sins and does not deny them.

19:14 Be acceptable. Using a term often associated with God’s acceptance of properly offered, literal sacrifices, he asks for grace and enablement as he lays his “lip-and-life” sacrifices on the “altar” (cf. Josh. 1:8).

Ps. 19:14

Images of God in the Psalms

Images of God as | Reference in Psalms
Shield | 3:3; 28:7; 119:114
Rock | 18:2; 42:9; 95:1
King | 5:2; 44:4; 74:12
Shepherd | 23:1; 80:1
Judge | 7:11
Refuge | 46:1; 62:7
Fortress | 31:3; 71:3
Avenger | 26:1
Creator | 8:1, 6
Deliverer | 37:39, 40
Healer | 30:2
Protector | 5:11
Provider | 78:23-29
Redeemer | 107:2

©1993 by Thomas Nelson, Inc.

Psalm 20

20:1–9 Psalms 20 and 21 are twin warfare events—Ps. 20 is mostly ceremony before a battle, while Ps. 21 is mostly celebration after a battle. In the theocracy, these were to be considered holy wars with the chain of command being as follows: the LORD is Commander-in-Chief over the anointed king-general and the theocratic people—soldiers. All holy convocations, both before and after battles, involved prayer and praise assemblies dedicated to God, who grants victories through the theocratic king-general. Psalm 20, in anticipation of a military campaign, commemorates a 3-phased ceremony regularly conducted by the people in the presence of the Commander-in-Chief on behalf of the king-general.

I. An Offering of Their Prayers (20:1-5)

II. A Confirmation of Their Confidence (20:6-8)

III. A Reaffirmation of Their Dependence (20:9)

20:1 May the LORD answer you in the day of trouble. This is the prayer of God’s people for their king-general (cf. “His anointed,” v. 6).

20:2 from the sanctuary…out of Zion. These are designations about the place of God’s symbolic presence in the ark which David had recaptured and installed in a tabernacle on Mt. Zion. The people’s wish was that the LORD Himself would uphold, support, and sustain the king-general with His extending, powerful presence throughout the military campaign.

20:5 your salvation. Here, by contrast, God’s “salvation” is victory in battle.

20:7 Some trust in…Trust, boast, and praise must not be directed to the wrong objects but only to God Himself (cf., e.g., Deut. 17:16; 20:1–4; Lev. 26:7, 8; Ps. 33:16, 17; Is. 31:1–3; Jer. 9:23, 24; Zech. 4:6).

20:9 This verse could also be rendered: “LORD, grant victory to the king! Answer us when we call!”

Psalm 21

21:1–13 The first part of Ps. 21 is a thanksgiving for victory; the last part is an anticipation of future victories in the LORD through the king-general. Two scenarios of victory provide a context for praise and prayer to the Commander-in-Chief of Israel’s king-general.

I. A Present-Past Scenario of Praise: Grounded upon Victories Accomplished in the LORD (21:1-6)

II. A Present-Future Scenario of Prayer and Praise: Grounded upon Victories Anticipated in the LORD (21:7-13)

21:2 Cf. Ps. 20:4, the before; Ps. 21:2, the after.

21:3 You set a crown of pure gold upon his head. This is symbolic of superlative blessing (note the reversal in Ezek. 21:25–27).

21:4 The first part of the verse most likely pertains to preservation of life in battle, and the second part to perpetuation of the dynasty (cf. 2 Sam. 7:13, 16, 29; Pss. 89:4; 132:12).

21:5, 6 The King had given great prominence to the king-general.

21:7 For the king. The human responsibility dimension of the previous divine blessings is identified as the king-general’s dependent trust in God. But the sovereign grace of God provides the ultimate basis for one not being “moved” or shaken (cf. Pss. 15:5; 16:8; 17:5; Prov. 10:30).

21:8 Your…You. Without denying the mediatorship of the king-general, these delineations obviously put the spotlight upon the Commander-in-Chief.

Psalm 22

22:1–31 This psalm presents the reader with a great contrast in mood. Lament characterizes the first 21 verses, while praise and thanksgiving describe the last 10 verses. Prayer accounts for this dramatic shift from lament to praise. It is the story of first being God-forsaken and then God-found and filled. It was applied immediately to David and ultimately to the Greater David, Messiah. The NT contains 15 messianic quotations of or allusions to this psalm, leading some in the early church to label it “the fifth gospel.”

I. The Psalmist’s Hopelessness (22:1-10)

A. His Hopelessness and National History (22:1-5)

B. His Hopelessness and Natal History (22:6-10)

II. The Psalmist’s Prayer (22:11-21)

A. A No-Help Outlook (22:11-18)

B. A Divine-Help Outlook (22:19-21)

III. The Psalmist’s Testimonies and Worship (22:22-31)

A. An Individual Precipitation of Praise (22:22-25)

B. A Corporate Perpetuation of Praise (22:26-31)

22:Title. “The Deer of the Dawn.” This unique phrase in the superscription is probably best taken as a tune designation.

22:1 This heavy lament rivals Job 3; Ps. 69; Jer. 20:14–18. My God, My God, why have You forsaken Me? The repeated noun of direct address to God reflects a personal molecule of hope in a seemingly hopeless situation. “Forsaken” is a strong expression for personal abandonment, intensely felt by David and supremely experienced by Christ on the cross (Matt. 27:46).

22:2–5 The thrust of these verses is “even though You have not responded to me, You remain the Holy One of Israel who has demonstrated His gracious attention time and time again to Your people.”

22:6–8 Reproach and ridicule were overwhelming the psalmist. For messianic applications, cf. Matt. 27:39–44; Luke 23:35.

22:7 They shoot out the lip. Lit. “They separate the lip,” an idiom for sneering (cf. Job 16:10; Ps. 35:21; Heb. 5:5).

22:8 He trusted in the LORD. Lit “he rolled to the LORD.” The idea is that he turned his burden over to the LORD (cf. Ps. 37:5; Prov. 16:3).

22:9, 10 The psalmist had a long history of reliance upon God.

22:12, 13 This imagery of enemies as rapacious beasts returns (cf. vv. 16, 20, 21).

22:14, 15 These are graphic images showing that his vitality and courage had left him.

22:16 They pierced My hands and My feet. The Heb. text reads “like a lion,” i.e., these vicious attacking enemies, like animals, have torn me. Likely, a messianic prediction with reference to crucifixion (cf. Is. 53:5; Zech. 12:10).

22:17 This is a graphic picture of emaciation and exhaustion (cf. Job 33:21; Ps. 102:5).

22:18 They divide…they cast. All 4 gospel writers appeal to this imagery in describing Christ’s crucifixion (Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24).

22:21 You have answered Me. A welcomed breaking of God’s silence finally arrives. This is fully in keeping with His character (cf. Pss. 20:6; 28:6; 31:22; 118:5).

22:22 The psalmist cannot contain himself; he must testify loudly in the great assembly of God’s great mercies. His exuberance is meant to be contagious (cf. Heb. 2:12).

22:27 His testimony expands by soliciting universal praises for universal divine blessings (cf. Pss. 67:7; 98:3).

Psalm 23

23:1–6 This psalm is probably the best known passage of the OT. It is a testimony by David to the LORD’s faithfulness throughout his life. As a hymn of confidence, it pictures the LORD as a disciple’s Shepherd-King-Host. David, by using some common ancient Near Eastern images in Ps. 23, progressively unveils his personal relationship with the LORD in 3 stages.

I. David’s Exclamation: “The LORD Is My Shepherd” (23:1a)

II. David’s Expectations (23:1b-5b)

A. “I Shall Not Want” (23:1b-3)

B. “I Will Fear No Evil” (23:4, 5b)

III. David’s Exultation: “My Cup Runs Over” (23:5c-6)

23:1 The LORD is my shepherd. Cf. Gen. 48:15; 49:24; Deut. 32:6–12; Pss. 28:9; 74:1; 77:20; 78:52; 79:13; 80:1; 95:7; 100:3; Is. 40:11; Jer. 23:3; Ezek. 34; Hos. 4:16; Mic. 5:4; 7:14; Zech. 9:16 on the image of the Lord as a Shepherd. This imagery was used commonly in kingly applications and is frequently applied to Jesus in the NT (e.g., John 10; Heb. 13:20; 1 Pet. 2:25; 5:4).

23:2, 3 Four characterizing activities of the LORD as Shepherd (i.e., emphasizing His grace and guidance) are followed by the ultimate basis for His goodness, i.e., “His name’s sake” (cf. Pss. 25:11; 31:3; 106:8; Is. 43:25; 48:9; Ezek. 36:22–32).

23:4 the valley of the shadow of death. Phraseology used to convey a perilously threatening environment (cf. Job 10:21, 22; 38:17; Pss. 44:19; 107:10; Jer. 2:6; Luke. 1:79). Your rod and Your staff. The shepherd’s club and crook are viewed as comforting instruments of protection and direction, respectively.

23:5, 6 The able Protector (v. 4) is also the abundant Provider.

23:5 You anoint. The biblical imagery of anointing is frequently associated with blessing (Pss. 45:7; 92:10; 104:15; 133:2; Eccl. 9:8; Amos 6:6; Luke 7:46).

23:6 And I will dwell. There is some question concerning the form in the Heb. text (cf. also Ps. 27:4). Should it be rendered “I shall return” or “I shall dwell”? Whichever way it is taken, by the grace of his LORD, David is expecting ongoing opportunities of intimate fellowship.

Psalm 24

24:1–10 The form of Ps. 24 has been disputed. For example, it has been labeled by some as an entrance ceremony (cf. Ps. 15), by others, a hymn of praise, and yet by others, a mixture of both elements. Its occasion has also been contended; however, the view that it might have been used at the time of the bringing of the ark to Jerusalem (2 Sam. 6:12–19; 1 Chr. 13) still has credible appeal. The early church designated it messianically as an ascension psalm (cf. v. 3). The movement of the psalm seems to follow the movement of the people. It traces the community’s worship procession, both spatially and spiritually, through 3 progressive stages.

I. Stage One: Worship of the Creator through Contemplation (24:1, 2)

II. Stage Two: Worship of the Savior through Consecration (24:3-6)

A. The Probing Questions Inviting Consecration (24:3)

B. The Proper Qualities Indicating Consecration (24:4-6)

III. Stage Three: Worship of the King through Commemoration (24:7-10)

24:1 the LORD’s. On His universal ownership, cf. Ex. 19:5; Deut. 10:14; Pss. 50:12; 89:11; in the NT, cf. 1 Cor. 3:21, 23.

24:2 This is a poetic, not a scientific, picture of creation (cf. Gen. 1:9, 10; 7:11; 49:25; Ex. 20:4; Deut. 33:13; Job 26:10; Pss. 74:13; 136:6; 2 Pet. 3:5).

24:3 In the liturgy, the questions were most likely asked by the priest. The worshipers would have then responded antiphonally with the “answers.” On the form, cf. Ps. 15 and Is. 33:14–16.

24:4 These sample qualities do not signify sinless perfection, but rather basic integrity of inward motive and outward manner.

24:7–9 These are bold personifications indicating that the city gates need to stretch themselves to make way for the awesome entrance of the Great King. By so doing, they too participate in worshiping Him.

24:10 The LORD of hosts. The Divine Warrior possibly comes back into consideration; He, the Commander-in-Chief, is “the LORD of armies” (cf. 1 Sam. 17:45).

Psalm 25

25:1–22 David grapples with the heavy issues of life, avoiding denial and affirming dependence. He must trust God in the face of his troubles and troublemakers. These 22 verses follow an acrostic development. On a larger scale, the psalm develops chiastically: Verses 1–7 and 16–22 are parallel sections of prayers for protection and/or deliverance, while the core, vv. 8–15, contains affirmations about God and about His dealings with believers.

I. Prayers in Times of Trial (25:1-7)

II. Praise in Periods of Confidence (25:8-15)

III. Petition for Help in Trouble (25:16-22)

25:1 I lift up my soul. This is a vivid picture of David’s dependence (cf. Pss. 86:4; 143:8).

25:2, 3 ashamed. The important phenomenon of shame for the wicked and no shame for the righteous returns (cf. a millennial expression of this great principle in Is. 49:23).

25:4, 5 The noun and verb metaphors speak of direction for life’s pathways (cf. the thrust of Ps. 1).

25:6, 7 Remember…Do not remember…remember. These are not concerns about God forgetting something, but the psalmist’s prayer reminds the readers about God’s gracious covenant promises and provisions, all of which are grounded upon His “goodness’ sake” (cf. v. 11, “Your name’s sake”).

25:8–10 More metaphors for life’s paths are used for the purpose of begging divine direction (cf. vv. 4, 5). The last line of v. 10 emphasizes covenant responsibilities on the human side (cf. the divine side in vv. 6, 7).

25:11 Pardon my iniquity, for it is great. A maturing disciple develops an increasing sensitivity to sin which drives him more consistently to an appropriation of the promises of God’s pardoning grace (cf. v. 18b).

25:12 Who…? This interrogative device (cf. Pss. 15; 24) serves as an introductory vehicle to the hallmarks of genuine discipleship.

25:14 The secret… This could well be rendered the “counsel” or intimate personal communion (cf. Job 29:4; Ps. 55:14; Prov. 3:32).

25:15 net. The snare of the hunter or fowler (cf. Ps. 31:4).

25:16–21 Ten rapid-fire prayer requests, asking for relief and encouragement, lie at the heart of these 6 verses.

25:16 desolate and afflicted. These terms speak of isolation and humiliation.

25:22 The shift from the individual to the community is really not surprising, since the welfare of the theocratic people is inextricably connected to the covenant individual (cf. Ps. 51:18, 19).

Psalm 26

26:1–12 Psalms 26, 27, and 28 mention the “house” of the LORD because public worship is the central interest. The form of Ps. 26 is mixed, i.e., containing elements of declarations of innocence, prayer, and confidence, (cf. v. 1 as a paradigm). Structurally, 4 intermingling prayers and proofs reveal the psalmist’s passion to worship the LORD in spirit and in truth.

I. His Situation (26:1)

A. His Prayer for Justice (26:1a)

B. His Proofs of Commitment (26:1b)

II. His Transparency (26:2-8)

A. His Prayer for Scrutiny (26:2)

B. His Proofs of Loyalty (26:3-8)

III. His Eschatological Outlook (26:9-11a)

A. His Prayers for Final Favor (26:9)

B. His Proofs of Measurable Difference (26:10-11a)

IV. His Confidence (26:11b-12)

A. His Prayers Show Confidence in the Person of God (26:11b)

B. His Proofs Show Confidence in the Provision of God (26:12)

26:1 Vindicate me. Lit. “Judge me!” This refers to exoneration of some false accusations and/or charges under the protection of the covenant stipulations of the theocratic law (cf. Pss. 7:8; 35:24; 43:1). my integrity. Again, this is not a claim to perfection, but of innocence, particularly as viewed within the context of ungrounded “legal” charges (cf. Ps. 7:8; Prov. 10:9; 19:1; 20:7; 28:6). I shall not slip. Cf. Pss. 18:36; 37:31; contra. Ps. 73:18–20.

26:2 Examine…prove…Try. These 3 invitations to divine scrutiny are essentially synonymous ways of testing, refining, and purifying (cf. Pss. 11:4, 5; 12:6; 17:3; 66:10; Jer. 17:9, 10).

26:4, 5 This language suggests that David is making a personal application of the characteristics of Ps. 1:1.

26:6 Personal cleansing is a necessary prerequisite for acceptable worship (cf. Ps. 24:3, 4).

26:7 That I may proclaim. The Heb. text reads “to hear the sound of praise and to proclaim…,” a reference to the enjoyment of and participation in public worship.

26:8 Your glory. God’s “glory” most frequently refers to His self-manifestation, e.g., His attributes revealed and exhibited. See note on Lev. 9:23.

26:9–11 This is another sharp contrast between the injurious and the innocent.

26:12 My foot stands. Cf. v. 1, “I shall not slip.”

Psalm 27

27:1–14 This psalm is characterized by strong contrasts such as lament and laud; persecution and praise; plus warfare and worship. In Ps. 27, the psalmist, in the presence of his LORD, engages in 3 conversations which help him balance the ups and downs of real life.

I. He Converses with Himself about Privileges (27:1-6)

II. He Converses with the Lord about Problems (27:7-12)

III. He Converses with Himself about Perseverance (27:13, 14)

27:1 light. This important biblical word picture with exclusively positive connotations pictures the light of redemption in contrast to the darkness of condemnation (cf. Pss. 18:28; 36:9; 43:3; Is. 60:1, 19, 20; Mic. 7:8; John 8:12; 12:46; 1 John 1:5).

27:2 To eat up my flesh. An allusion to the psalmist’s enemies being like vicious beasts (cf. Pss. 7:2; 14:4; 17:12; Job 19:22; Jer. 30:16; 50:7). This wording was also employed to describe slander and defamation (cf. a close Aram. parallel in Dan. 3:8; 6:24). They stumbled and fell. This doublet conveys thorough defeat (cf. Is. 3:8; 8:15; 31:3; Jer. 46:6).

27:4 One thing. The primary issue in David’s life was to live in God’s presence and by His purpose (cf. Pss. 15:1; 23:6; cf. Paul’s “one thing” in Phil. 3:13).

27:5 His pavilion. David portrays the privileges of divine protection as being hidden in God’s “booth” or “shelter,” a term in parallelism with “tabernacle” or “tent.”

27:8, 9 “Seek My face,”…Your face…Your face. God’s “face” indicates His personal presence or simply His being (Pss. 24:6; 105:4); and seeking His face is a primary characteristic of true believers who desire fellowship with God (cf. Deut. 4:29; 2 Chr. 11:16; 20:4; Ps. 40:16; Jer. 50:4; Hos. 3:5; Zech. 8:22).

27:10 Even though those nearest and dearest to David might abandon him, his LORD would always be concerned about and care for him (cf. Deut. 31:6, 8; Is. 49:14, 15; Heb. 13:5).

27:14 Wait…Wait. This particular word for waiting connotes either a tense or eager and patient anticipation of the LORD (cf. Pss. 37:34; 40:1).

Psalm 28

28:1–9 We encounter a radical shift from lamentation and prayer to thanksgiving. The psalmist, without regard for his unchanged circumstances, shows confidence in crisis. David, moving through two cycles of crisis and confidence, magnifies the justice of God.

I. First Cycle: Individual in Outlook, and Terminates in Praise (28:1-7)

A. His Personal Crisis (28:1-5b)

B. His Personal Confidence (28:5c-7)

II. Second Cycle: Corporate in Outlook, and Terminates in Prayer (28:8, 9)

A. His Reassurance in the Light of Corporate Confidence (28:8)

B. His Request in the Face of Corporate Crisis (28:9)

28:1 silent…silent. On the striking picture of God being deaf and dumb regarding his situation, cf. Pss. 35:22; 83:1; 109:1; Is. 57:11; 64:12; 65:6; Hab. 1:13.

28:2 When I lift up my hands. On this symbolic “posture” representing the heart’s attitude in dependent prayer, see Ex. 9:29; 17:11, 12; Ps. 63:4; 1 Tim. 2:8.

28:3–5 The iniquities of the psalmist’s (really God’s) enemies bring forth sharp imprecations.

28:6 Because He has heard the voice of my supplications! Contrast vv. 1, 2. Through faith, the psalmist will live his life as though God has already intervened.

28:8 His anointed. This is most likely a corporate reference to the people of God being anointed, not to an individual (cf. Hab. 3:13).

28:9 Your inheritance. God amazingly considers His people a most precious possession (cf. Deut. 7:6–16; 9:29; 1 Sam 10:1; Pss. 33:12; 94:5; Eph. 1:18).

Psalm 29

29:1–11 This psalm has all the earmarks of the earliest Heb. poetry (cf. Ex. 15; Judg. 5). As to its general form, it is a hymn. Many of its images appear in parallel literature, especially in referencing pagan gods by various “forces of nature.” However, the LORD is the unique Creator and supreme Sovereign over all these phenomena. He alone is “the God of gods” (Dan. 11:36). In view of these realities, 3 representative realms of the supremacy of God bring forth praise to Yahweh (Jehovah) alone.

I. The LORD’s Supremacy over Heavenly Beings (29:1, 2)

II. The LORD’s Supremacy over the “Forces of Nature” (29:3-9)

III. The LORD’s Supremacy over Humanity (29:10, 11)

29:1 mighty ones. Lit “sons of God” (cf. Ps. 89:6 in its context of vv. 5–10; cf. the plural form of “gods” in Ex. 15:11). The reference here in Ps. 29 is most likely to Yahweh’s mighty angels.

29:3–9 This is an awesome theophany, depicting dramatic movements in the powerful manifestations of the LORD God, which function to establish His supremacy as the only true God in comparison with any of the so-called gods of Israel’s pagan neighbors.

29:3 The voice of the LORD. His voice is frequently associated with the thunder (cf., e.g., 1 Sam. 7:10; Job 37:4, 5; Ps. 18:13; Is. 30:30, 31).

29:5 the cedars…the cedars of Lebanon. These are the grandest of forest trees, and those of Lebanon were especially impressive.

29:6 Sirion. This is the Phoenician name for Mt. Hermon to the N of Dan (cf. Deut. 3:9).

29:8 the Wilderness of Kadesh. Kadesh Barnea is in the southern desert country. For its importance in the history of Israel, see note on Num. 20:1.

29:10 the Flood. This refers to the universal flood of Gen. 6–8 (esp., Gen. 7:17).

Psalm 30

30:1–12 A mixture of forms characterize Ps. 30. David speaks out of a cycle of life (i.e., lamentation and laud), especially moving through prayer to praise. In spite of great variety, the psalm is bonded together by praise emphases (cf. vv. 4, 9, 12). The psalmist’s beginning and ending pledges to praise provide structure for his prayers and testimonies.

I. His Beginning Pledge of Praise (30:1a)

II. His Look Back upon Historic Prayers and Testimonies (30:1b-9)

A. His Individual Remembrance (30:1b-3)

B. His Public Reminders (30:4, 5)

C. His Individual Reflections (30:6-9)

III. His Look Ahead to Continuing Prayers and Testimonies (30:10-12a)

IV. His Concluding Pledge of Praise (30:12b)

30:Title The first and last parts of this title, i.e., “A Psalm…of David,” are common notations in the superscriptions of many psalms. However, the middle words, “a song of dedication,” or “consecration of the house,” were probably added later, although they could have referenced David’s temporary tent for the ark erected on Mt. Zion (2 Sam. 6:17) or his own house (2 Sam. 5:11, 12).

30:2, 3 You healed me. God alone is the unique healer (cf. Ex. 15:26; Deut. 32:39; Ps. 107:20). David is extolling God for bringing him back from a near-death experience.

30:5 This stark contrast constitutes one of the most worshipful testimonies from the Scriptures (cf. the principle in Is. 54:7, 8; John 16:20–22; 2 Cor. 4:17).

30:6 David recalls his previous independent attitude and arrogant talk. God had warned the nation and its leaders about such sinfully myopic outlooks (cf. Deut. 8:11–20; note sample failures in Deut. 32:15; 2 Chr. 32:25; Jer. 22:21; Hos. 13:6; Dan. 4:28–37). By the grace of God, David woke up to the fact that he was acting like his arrogant adversaries (cf. Ps. 10:6).

30:8–10 A familiar argument for preservation of life (cf. Pss. 6:5; 28:1; 88:10–12; 115:17; Is. 38:18, 19).

30:12 my glory. Now with renewed perspective (contra. v. 6), he recognizes that all he is and has is due to God’s unmerited grace (cf. v. 7a).

Psalm 31

31:1–24 This psalm contains more of David’s problems, prayers, and praises. David will again walk a road that takes him from anguish to assurance. Within the two settings of Ps. 31, the psalmist’s testimonies passionately celebrate the sufficiencies of God.

I. The Originally Private Setting (31:1-18)

A. His Testimony about Security and Salvation (31:1-5)

B. His Testimony about Discernment and Deliverance (31:6-8)

C. His Testimony about Reproach and Relief (31:9-18)

II. The Ultimately Public Setting (31:19-24)

A. His Testimonies and Divine Exaltation (31:19-22)

B. His Testimonies and Human Exhortation (31:23, 24)

31:2 Bow down Your ear to me. This is a bold pay-attention-to-my-prayer demand (cf. Ps. 102:2).

31:3 The language resembles that of Ps. 23:1–3, except it now comes packaged in prayer requests.

31:5 Into Your hand. This is applied to both the lesser David and the Greater David (Luke 23:46); here it involves the common denominator of trust. This is a metaphor depicting God’s power and control (cf. v. 15a; contra. vv. 8, 15b).

31:6 I have hated. Cf. Ps. 26:5 on the proper basis for such hatred (cf. Ps. 139:21). useless idols. This is a common designation for false gods (cf. Deut. 32:21; 1 Kin. 16:13; Jer. 10:15; 14:22; 16:19; 18:15; Jon. 2:8). On the “idiocy” of idolatry, see Hab. 2:18–20.

31:9, 10 These terms quite frequently are employed metaphysically to convey the non-physical impact of trials and tribulations.

31:11 He was a reproach to adversaries and personal acquaintances alike, a very painful alienation (cf. Ps. 88:8, 18).

31:13 Fear is on every side. (cf. Jer. 6:25; 20:3, 10; 46:5; 49:29; Lam. 2:22). They scheme. On such wicked plotting, cf. Jer. 11:19; 18:23.

31:16 This is a request for a personal application of the blessing of Num. 6:25 (cf. Pss. 4:6; 67:1; 80:3, 7, 19; 119:135).

31:17 On their shame but not his, cf. Ps. 25:2, 3, 20; Jer. 17:18.

31:18, 20 His enemies exhibit signs of “mouth” disease.

31:19 Your goodness. As in the case of His other attributes, God being perfectly good is the ground for His doing good things (cf. Ps. 119:68).

31:23 love the LORD. Biblical love includes an attitudinal response and demonstrated obedience (cf. Deut. 6:4, 5; 10:12; John 14:15, 21; 15:10; 2 John 6). The assurance of both reward and retribution is a biblical maxim (e.g., Deut. 7:9, 10).

31:24 Be of good courage. A sing. form of this pl. imperative was addressed to Joshua in 1:7. It is used nearly 20 times in the OT, particularly in anticipation of battle.

Psalm 32

32:1–11 This psalm has been classified by the early church as one of 7 penitential psalms (cf. 6; 38; 51; 102; 130; 143). Among these, Pss. 32 and 51 stand out as confessional giants. As historically related to the life of David and especially in connection with the Bathsheba episode (cf. 2 Sam. 11–12), Ps. 51 would have preceded Ps. 32. The overall thrust, intent, and development of Ps. 32 may be summarized as follows: Life’s most important lessons about sin, confession, and forgiveness are skillfully shared by David through two avenues of approach.

I. First Avenue: Remembering These Lessons (32:1-5)

A. Lessons about Results (32:1, 2)

B. Lessons about Resistance (32:3, 4)

C. Lessons about Responses (32:5)

II. Second Avenue: Relaying These Lessons (32:6-11)

A. Lessons about Responses (32:6, 7)

B. Lessons about Resistance (32:8, 9)

C. Lessons about Results (32:10, 11)

32:Title “A contemplation” in the heading introduces a new technical term. It could indicate that Ps. 32 was a “contemplative poem,” or a “psalm of understanding,” or a “skillful psalm.”

32:1, 2 transgression…sin…iniquity. Three key OT words for sin occur, viewing it respectively as rebellion, failure, and perversion.

32:3, 4 These are vivid descriptions of the physical effects of his impenitent state.

32:5 David picks up the key terms that he had used to describe sin in vv. 1, 2, but now, in a context of personal confession, he identifies those heinous affronts to the person of God as his own. On the priority of confession, cf. Prov. 28:13; 1 John 1:8–10.

32:6 David slips right back into teaching mode in this verse, emphasizing that every person who knows the grace of God should not presume upon that grace by putting off confession.

32:8 instruct…teach…guide. This terminology applies to biblical wisdom.

32:9 horse…mule. I.e., Don’t be stubborn. Such animals are used as pointed illustrations of this sin (cf. Prov. 26:3; Is. 1:3; James 3:3).

Psalm 33

33:1–22 This psalm is a general hymn of praise. Its two primary themes are: 1) Yahweh is the LORD of nature, and 2) He is LORD of history. In biblical thought, these realms are always related; the Creator sovereignly rules over His total creation, over all creatures throughout time.

I. A Praise Prelude (33:1-3)

II. The Rationale for Praise (33:4, 5)

A. The Lord’s Sovereign Power in Natural History (33:4)

B. The Lord’s Sovereign Providence over Human History (33:5)

III. The Response of Praise (33:6-19)

A. The Creator’s Sovereign Power (33:6-9)

B. The Creator’s Sovereign Providence (33:10-19)

IV. A Prayer Finale (33:20-22)

33:1 beautiful. This means that praise to Him is proper, suitable, and fitting. On the propriety of praise, cf. Ps. 147:1.

33:3 a new song. I.e., a new occasion and impulse for expressing fresh praise to God (cf. Pss. 96:1; 98:1; 149:1).

33:6, 9 God’s utterances created a universe out of nothing (cf. “God said” in Gen. 1:3, 6, 9, 11, 14, 20, 24, 26).

33:6 host. This designation refers to stellar and planetary bodies (cf. Is. 40:26; 45:12) and/or heaven’s complement of angels (cf. Ps. 103:20–22). The former emphasis is more prominent in the immediate context.

33:7 He lays up. On this picturesque language of God’s “heaping up” waters as a “pile” of dirt or sand, cf. Ex. 15:8; Josh. 3:13–16; Ps. 78:13.

33:10, 11 A sharp contrast is drawn between mankind’s shaky plans and the LORD’s sovereign plans.

33:15 He fashions their hearts. This is the potter’s word (cf. Gen. 2:7); for the significance of this statement, see Is. 29:15, 16.

33:16–19 On the teaching of these verses, cf. the maxim of Zech. 4:6.

Psalm 34

34:1–22 This acrostic psalm is quite similar to Ps. 25, not just in form, but also in major themes (e.g., the emphasis on redemption that brings each psalm to a close in 25:22 and 34:22). Individual and corporate applications of the LORD’s deliverance are found throughout. This psalm unfolds with a praise mode followed by teaching.

I. Personal Testimony (34:1-10)

II. Personal Teaching (34:11-22)

34:Title The historical occasion to which this heading alludes is found in 1 Sam. 21:10–15; however, there is nothing obvious in the context of Ps. 34 to make such a specific connection. Abimelech, like Pharaoh, was a dynastic designation, not a proper name.

34:1–3 This is one of the greatest invitations in the Psalms to all the people to join together in praise.

34:2 This is proper boasting because of the only proper object, God Himself (cf. Jer. 9:23, 24).

34:7 The angel of the LORD. A special manifestation of Yahweh Himself at strategic historical junctures (cf. Gen. 16:7ff.; 18; 19; 31:11ff.; Josh. 5; Judg. 6; 13). A strong case can be made that these were pre-incarnate appearances of the Lord Jesus Christ. See note on Ex. 3:2.

34:11 This solicitation to wisdom compares with Prov. 1–9.

34:12–14 This introduces some crucial character qualities of God’s true people; cf. Ps. 15:1–5.

34:14 The pathway theme of Ps. 1; here the emphasis is on leaving the evil and doing good (cf. Job 28:28; Prov. 3:7; 16:6, 17; Is. 1:16, 17; etc.).

34:18 broken heart…contrite spirit. These are graphic idioms that describe dependent disciples (cf. Pss. 51:17; 147:3; Is. 57:15; 61:1; 66:2; Matt. 5:3).

34:19–22 The side-by-side realities of human persecution and divine preservation once again vividly depict real life in the real world.

Psalm 35

35:1–28 Psalm 35, as to its form, is an individual lament. Its context of literal and legal warfare suggests a scenario of the theocratic king being accused, and about to be attacked, by a foreign power with whom he had previously entered into a covenant. David presents his “case” before the Divine Judge, moving from a complaint about the situation, to prayer about the situation, and finally, when the LORD would justly respond to the situation, praise for His righteous intervention. So, 3 cycles of exasperation and expectation in Ps. 35 convey the psalmist’s prayers about his opponents to God.

I. First Cycle: The Attacks He Was Experiencing (35:1-10)

II. Second Cycle: The Perjury He Was Experiencing (35:11-18)

A. He Prays that God Would Examine the Evidence (35:11-16)

B. He Prays that God Would Act without Delay (35:17)

C. He Pledges Praise (35:18)

III. Third Cycle: The Mockery He Was Anticipating (35:19-28)

A. He Prays for Judgment concerning Them (35:19-21)

B. He Prays for Justice concerning Himself (35:22-26)

C. He Pledges Praise (35:27, 28)

35:1 Plead my cause…Fight. The first bold prayer solicits the legal advocacy of God (cf. Prov. 25:8, 9; Is. 3:13), while the second asks the Divine Warrior to fight his battles for him (e.g., Ex. 15:3; Deut. 32:41ff.).

35:3 Say to my soul, “I am your salvation.” David is longing for reassurance (cf. Ps. 3:8a).

35:4–8 Cf. the imprecations of Pss. 7, 69, 109.

35:7 without cause…without cause. This adds to his defense; all their attacks, from a covenant or legal standpoint, have been unjustified.

35:10 LORD, who is like You. This had become a canonized expression of awe at the uniqueness of Israel’s great God (cf. Ex. 15:11; Mic. 7:18).

35:11–14 A strong contrast is drawn between the psalmist’s attitude about the covenant agreement and that of his treaty partner.

35:16 On the painful maimings of mockery, cf. Job 16:9; Pss. 37:12; 112:10; Lam. 2:16.

35:17 how long…? On laments, cf. Ps. 13:1; Hab. 1:2.

35:19 wrongfully. Cf. “without cause” twice in v. 7.

35:21 “Aha, aha!” This taunting chorus will return in v. 25.

35:21, 22 Our eyes have seen it. This you have seen, O LORD. What David’s enemy allegedly saw, the LORD has seen perfectly. David knew that his God would vindicate him based upon the true evidence, all in his favor.

35:23 To my cause. He brings back the advocacy theme of v. 1.

35:27 Cf. Ps. 40:16. His servant. Besides being a polite third person reference to the psalmist, the terminology was also used of an OT disciple regarding himself as bound to the LORD.

Psalm 36

36:1–12 At least 3 themes may be detected in this psalm: 1) wisdom, vv. 1–4; 2) praise, vv. 5–9; and 3) prayer, vv. 10–12. Psalm 36 resembles Ps. 14 in its description of human depravity; it also brings to mind David’s personal confession found in Ps. 32. Paul used Ps. 36:1 to summarize his list of 14 indictments against the whole race in Rom. 3:10–18. As to its overall structure, David’s two different moods in Ps. 36 exemplify his continuing quest for balance concerning the realities of human wickedness and divine benevolence.

I. Mood of Deliberation (36:1-9)

A. His Deliberations on Human Infidelity (36:1-4)

B. His Deliberations on Divine Fidelity (36:5-9)

II. Mood of Dependence (36:10-12)

A. Implemented through Prayer (36:10, 11)

B. Intimated through Perspective (36:12)

36:Title The term “servant,” found in Ps. 35:27, appears in this title. It carries an association with covenant relationship emphasizing submission to and service for God. For its application to David within the texts of Psalms, cf. 78:70; 89:3.

36:1 no fear. This is the opposite of the attitude which characterizes true disciples. The word here is actually “dread” or “terror” (cf. Deut. 2:25; Ps. 119:120; Is. 2:10, 19, 21; etc.).

36:2 I.e., he flatters himself so much that he is unable to understand enough to hate his own iniquity.

36:3, 4 Although Paul cites only Ps. 36:1b in Rom. 3, the same categories of characteristic sinfulness also show up in that context; cf. character: Ps. 36:2 with Rom. 3:10–12; communications: Ps. 36:3a with Rom. 3:13–14; and conduct: Ps. 36:3b–4 with Rom. 3:15–17.

36:5, 6 These attributes of God are immeasurable.

36:7 the shadow of Your wings. Although some would take this as referring to wings of the cherubim over the ark, it is probably more generally a reference to the protective care of a parent bird for its young (Deut. 32:11; Pss. 17:8; 91:4; Ruth 2:12; cf. Jesus’ allusion to the word picture in Matt. 23:37).

36:9 In Your light we see light. It is likely that this phraseology bears both literal and figurative significance, i.e., God is the source of physical life and also of spiritual life. The LORD is the Source and Sustainer of all light and life.

36:11 the foot of pride. This is likely military imagery referring to the practice of a victorious king-general symbolically placing his foot upon the neck of a prostrated, defeated king-general.

36:12 Cf. Pss. 14:5a; 18:38; Prov. 24:16.

Psalm 37

37:1–40 Psalm 37, an irregular acrostic, is a wisdom poem addressed to man, not God. Verses 12–24 sound very much like the maxims of Proverbs. The covenant promises of the “land” for Israel are prominent in its verses (cf. vv. 3, 9, 11, 22, 29, 34). Its basic theme deals with the age-old question “Why do the ungodly prosper while the godly painfully struggle through life?” An intricate arrangement puts forth David’s answer. In Ps. 37, David mixes and matches 6 thoughts in order to advance his major message on the eventual arrival of divine justice.

I. An Introductory Overview (37:1, 2)

II. An Initial Expansion (37:3-11)

III. Some Proverbial Perspectives (37:12-24)

IV. An Initial Testimony (37:25, 26)

V. A Final Expansion (cf. vv. 3-11) (37:27-34)

VI. A Final Testimony (cf. vv. 25, 26) (37:35-40)

37:2 Here-today-gone-tomorrow illustrations about the wicked characterize this psalm. On this theme, cf. Job 14:1, 2; Pss. 90:5, 6; 103:15, 16; Is. 40:6–8; Matt. 6:30; James 1:10, 11; 1 John 2:17.

37:7, 8 The message of “Relax! Don’t react!” returns (cf. v. 1).

37:10 yet a little while. Cf. similar terminology in Jer. 51:33; Hos. 1:4. The LORD’s intervention is imminent.

37:17 the arms of the wicked shall be broken. Their members will be shattered for grabbing and getting wealth (v. 16b). Cf. Job 38:15; Ps. 10:15; Jer. 48:25; Ezek. 30:21.

37:18 Cf. Ps. 1:6.

37:21 The OT contains both precepts and proverbs about borrowing and lending; cf. Deut. 15:6; 28:12, 44; Ps. 112:1–6; Prov. 22:7.

37:24 For corroborations of such divine comfort, cf. Ps. 145:14; Prov. 24:16; Mic. 7:8.

37:31 The law of his God is in his heart. On God’s internalized instruction, cf. Deut. 6:6; Pss. 40:8; 119 (throughout); Jer. 31:33; Is. 51:7.

37:38 cut off. On this truth of judgment, cf. vv. 9, 22, 28, 34, and Ps. 109:13. For a positive presentation in reference to the faithful, cf. Prov. 23:18; 24:14, 20.

37:39 salvation…from the LORD. Since salvation belongs to Him (Ps. 3:8), He is the perennial Source of it (cf. Ps. 62:1, 2).

Psalm 38

38:1–22 Prayers surround a core of intense lament (vv. 2–20). In many ways David’s laments parallel those of Job. David’s perspective is that his painful plight is due, at least in part, to his personal sin. Organizationally, David’s opening and closing prayers in Ps. 38 relate to two onslaughts by enemies.

I. Introductory Prayer (38:1, 2)

II. First Onslaught: The Enemy Within (38:3-10)

III. Second Onslaught: Enemies Without (38:11-20)

IV. Concluding Prayers (38:21, 22)

38:Title. To bring to remembrance. Lit. “To cause to remember” (cf. the title to Ps. 70). The psalmist either 1) reminds God of his plight so that He might act, or 2) reminds himself and the community of his historic predicament so that both he and they would fervently pray in similar contexts of acute suffering.

38:1 Cf. Pss. 6:1; 39:11; Jer. 31:18.

38:2 Your arrows. The language relates to the Divine Warrior motif; on God as Archer, cf. Deut. 32:23; Job 6:4; 16:13; Ps. 7:12; Lam. 3:12, 13; etc.

38:5 my foolishness. On culpable ethical folly, cf. Ps. 69:5. David views this as the reason for the divine chastisements of v. 3ff.

38:11 loved ones…friends…relatives. Those near and dear to him had abandoned him to his adversity, adding insult to injury.

38:13, 14 The ultimate example of non-response to tauntings and torturings may be seen in the Suffering Servant of Is. 53:7; cf. 1 Pet. 2:23.

38:19, 20 Although he had confessed personal sins, he remained legally innocent in comparison with his persecutors.

Psalm 39

39:1–13 Psalm 39 is an exceptionally heavy lament, which compares with Job 7 and much of Ecclesiastes. It also carries on the here-today-gone-tomorrow emphasis of Ps. 37 with a new twist, an application to all men, especially the psalmist. In this intense lament, David will break his initial silence with two rounds of requests and reflections about the brevity and burdens of life.

I. Introduction: David’s Silence (39:1-3)

II. Round One: The Brevity and Burdens of Life (39:4-6)

A. His Request for Perspective (39:4)

B. His Reflections on Perspective (39:5, 6)

III. Round Two: The Brevity and Burdens of Life (39:7-13)

A. His Reflection on Hope (39:7)

B. His Requests and Reflections on Providence (39:8-11)

C. His Requests for Relief (39:12, 13)

39:Title. To Jeduthun. This is most likely a specifically designated worship director (cf. 1 Chr. 9:16; 16:37ff.; 25:1–3; Neh. 11:17).

39:1 I will…I will. The form of these expressions intimate strong volitional commitments. Lest I sin with my tongue. This sinning could have been in one or both of two ways: 1) directly, by criticizing God for not bringing retribution on the wicked, and 2) indirectly, by complaining in the hearing of the wicked.

39:2 His silence did not ease his pain; it seemed to make it all the worse.

39:3 Cf. Jeremiah’s predicament in Jer. 20:9. Then I spoke with my tongue. Contrast the silence of v. 1. Yet, he did not violate the conditions of his original commitment, since he did not vent before men, but unloaded his burdens before God (cf. vv. 4ff.)

39:4 For similar prayers about the brevity and burdens of life, cf. Job 6:11; 7:7; 14:13; 16:21, 22; Ps. 90:12; Eccl. 2:3.

39:5 handbreadths. He measures the length of his life with the smallest popular measuring unit of ancient times (1 Kin. 7:26); cf. “four fingers” (i.e., about 2.9 in.) in Jer. 52:21. and my age is as nothing before You. On “measuring” God’s age, cf. Ps. 90:2. vapor. For the same Heb. word, cf. Eccl. 1:2ff., “vanity” (a total of 31 occurrences of this term are in Eccl.); Ps. 144:4. On the concept in the NT, cf. James 4:14.

39:6 Surely they busy themselves in vain. On the futility and irony of this phenomenon, cf. Job 27:16 in context; Eccl. 2:18–23; Luke 12:16–20.

39:9 In this verse, the terminology of Pss. 38:13; 39:2 reappears, accompanied by the theology of Job 42.

39:11 like a moth. The moth normally represented one of the most destructive creatures, but here the delicacy of the moth is intended (cf. Job 13:28; Is. 50:9; 51:8; Matt. 6:19ff.).

39:12 stranger…sojourner. He considers himself to be a temporary guest and squatter in the presence of God; on the terminology, cf. Lev. 25:23; Deut. 24:19ff.; 1 Chr. 29:15; Ps. 119:19; and for the concept in the NT, cf. Heb. 11:13; 1 Pet. 2:11.

39:13 This stark request is parallel in its intention with v. 10.

Psalm 40

40:1–17 Psalm 40 begins with a high-flight of thanksgiving and ends with a mixture of prayer and lament (cf. the movement of Ps. 27). Furthermore, the last 5 verses of Ps. 40 are nearly identical to Ps. 70. Crucial associations surface throughout this psalm. The first is between the theocratic king as an individual and the community of the theocratic people. Beyond this, from the vantage point of NT revelation, an association with the Greater David is contained in seed form in vv. 6–8 (cf. Heb. 10:5–7). Historical precedent and prayers for a present plight move the psalm along from beginning to end. Attitudinally, David understood the importance of what would be explicitly commanded through Paul in Rom. 12:1, 2. These elements constitute only a part of the richness of Ps. 40. The following notes will help to follow David’s mental movements through these 17 verses: Two situations constitute the framework for the psalmist’s publicized expressions of worship in Ps. 40.

I. Precedent from a Past Situation (40:1-10)

A. The Merciful Rescue by God (40:1-3)

B. The Multiple Resources in God (40:4, 5)

C. The Motivational Responses to God (40:6-10)

II. Prayers for a Present Situation (40:11-17)

40:2 a horrible pit…the miry clay. The imagery describes his past hopeless and helpless situation; cf. the language of Ps. 69:2, 14; Jer. 38:6ff. God by His grace had taken him from no footing to sure footing.

40:3 a new song. See note on Ps. 33:3.

40:3, 4 trust in the LORD…the LORD his trust. The verb and the noun forms of this important Heb. root connote a faith of confident commitment, here in the right object, God alone (cf. the teaching of Jer. 17:7). David’s desire was always to make such commitment contagious.

40:5 Cf. the psalmist’s pleasant “frustration” in Ps. 139:12–18.

40:6–8 The author of Hebrews dramatically applies these verses to the Greater David (10:5–7).

40:6 Sacrifice and offering You did not desire. He is not negating the commandment to offer sacrifices, but is emphasizing their being offered with the right attitude of heart (contra. Saul, 1 Sam. 15:22, 23; note the emphases on proper spiritual prerequisites for sacrifices in Pss. 19:14; 50:7–15; 51:15–17; 69:30, 31; Is. 1:10–15; Jer. 7:21–26; Hos. 6:6; Amos 5:21–24; Mic. 6:6–8; Matt. 23:23). My ears You have opened. Lit. “ears” or “two ears You have dug for me.” This pictures obedience and dedication.

40:7 In the scroll of the book it is written of me. Deuteronomy 17:14–20 would apply to the lesser David; cf. likely applications regarding the Greater David in passages like Luke 24:27; John 5:39, 46.

40:9 the good news of righteousness. This word for “good news” in Heb. (cf. the root in Is. 40:9; 41:27; 52:7; 60:6; 61:1) is the precursor of the NT terminology for the “gospel” and “preaching the gospel,” i.e., “announcing the good news.” “Righteousness” is identified as God’s righteousness in the next verse (v. 10).

40:10 David’s spirit here was encountered previously in Ps. 22:22, 23.

40:12 Cf. both external persecution and internal perversity in Ps. 38.

40:13–17 See notes on Ps. 70.

Psalm 41

41:1–13 The words of this psalm are general and apply to anyone who might be considered “down.” The most painful and specific factor addressed here is the insult which is being added to the psalmist’s injury (cf. Pss. 6, 38; and portions of Job and Jeremiah). While the form and structure of Ps. 41 are quite complex, “blessed” serves as bookends in vv. 1, 13. Within these, other elements include 1) confidence (vv. 1b–3, 11, 12), 2) prayers (vv. 4, 10), and 3) lament (vv. 5–9), with moments of wisdom and praise. David’s message in Ps. 41 speaks of God’s tender, loving care in the critical care unit of life.

I. Recognizes Human Compassion (41:1a)

II. Revels in God’s Care for the Compassionate (41:1b-3)

III. Requests Grace, Health, and Forgiveness (41:4)

IV. Rehearses the Meanness that He Has Experienced (41:5-9)

V. Requests Grace, Health, and Retribution (41:10)

VI. Revels in God’s Care for Him Personally (41:11, 12)

VII. Recognizes Divine Compassion (41:13)

41:1 Blessed. On this “blessed,” cf. Pss. 1:1; 2:12.

41:2 And he will be blessed on the earth. The verb “be blessed” is from the same Heb. root as the exclamatory description “blessed” of v. 1 (on other occurrences of the verb, cf. Prov. 3:18; 31:28; Song 6:9).

41:3 You will sustain him on his sickbed. This pictures God as Physician dispensing His tender, loving care

41:4 for I have sinned against You. The ancient Near Eastern association of sin and sickness returns (cf. Pss. 31:10; 32:5; 38:3, 4, 18; 40:12; etc.). On the explicit combination of “sinning against,” cf. Ps. 51:4. This perspective of the psalmist does not negate the reference to his basic “integrity” in v. 12.

41:6 And if he comes…he goes out. This hypocritical “sick call” really adds insult to injury. The visitor lies to the sick one and gathers “information” for more slander.

41:9 Even my own familiar friend…lifted up his heel against me. David’s close companion betrayed him; he kicked him while he was “down.” The Greater David’s experience and the employment of this reference in John 13:18 was to Judas (cf. Matt. 26:21ff.).

41:13 Blessed be. The essence of the Heb. root of “amen” is “it is true,” i.e., reliable, confirmed, verified. Note that Book I of the Psalms (Pss. 1–41) closes with a doxology; cf. the endings of the other 4 books (Pss. 72:18, 19; 89:52; 106:48; 150:6).

Psalm 42

42:1–11 As in the case of Pss. 9 and 10, Pss. 42 and 43 were originally probably one. Some ancient manuscripts put them together; Ps. 43 has no title while the rest around it do. In form, Ps. 42 may be considered an individual lament. This psalm also exemplifies a primary characteristic of Book II of the Psalms, the preference of the ascription “God” (or parallels to it) for the Deity. The occasion and situation of Ps. 42 are historically unspecified; however, what is obvious is that the psalmist’s situation was intense and greatly aggravated by his surrounding mockers. Consequently, Ps. 42 is a dirge of two stanzas.

I. Stanza One: The Psalmist Sings of His Drought (42:1-5)

A. The Content of This Stanza (42:1-4)

B. The Chorus of This Dirge (cf. v. 11) (42:5)

II. Stanza Two: The Psalmist Sings of His Drowning (42:6-11)

A. The Content of This Stanza (42:6-10)

B. The Chorus of This Dirge (cf. v. 5) (42:11)

42:Title The references to “the chief musician,” i.e., the worship director, and Maskil, a “contemplation” or lesson (see marginal note; cf. Ps. 32:1) are not new, but the reference to “the sons of Korah” is. On the ancestry of “the sons of Korah,” cf. Num. 26:10ff.; 1 Chr. 6:16ff.; 2 Chr. 20:19. A total of 11 psalms are associated with this group, and 7 of them are found in Book II (Pss. 42, 44, 45, 46, 47, 48, 49). These people are probably better regarded as the Levitical performers, rather than the authors of these psalms (i.e., “For the sons of Korah”).

42:1 As the deer pants…so pants. On this simile from nature, cf. Joel 1:20. In the psalmist’s estimation, he is facing a severe divine drought.

42:2 My soul thirsts for God. On this desire for the water of God, cf. Ps. 36:8, 9; Is. 41:17; 55:1; Jer. 2:13; 14:1–9; 17:13; John 4:10; 7:37, 38; Rev. 7:17; 21:6; 22:1, 17.

42:4 When I remember these things, I pour out my soul. Such language also characterizes Jeremiah’s Lamentations, indicating a heavy dirge. On “pouring out one’s soul” or “heart,” cf. 1 Sam. 1:15; Ps. 62:8; Lam. 2:19. These are attempts at trying to unburden oneself from intolerable pain, grief, and agony.

42:5 Why are you cast down…and…disquieted…? In this active introspection the psalmist rebukes himself for his despondency.

42:6 the land of the Jordan…the heights of Hermon…the Hill Mizar. The Mt. Hermon and the Jordan notations refer to a location in northern Palestine, an area of head-waters which flow southward. These locations signal that a sharp contrast in the word pictures describing the psalmist’s change in condition is imminent. He is about to move from drought to drowning (cf. vv. 7ff.). The location and significance of Mt. Mizar is not known.

42:7 Deep…Your waterfalls…Your waves and billows. He alleges that God is ultimately responsible for the oceans of trial in which he seems to be drowning.

42:8 The LORD will command His lovingkindness. This statement of confidence interrupts his laments (cf. their continuance in vv. 9, 10), providing a few gracious gulps of divine “air” under the cascading inundations of his trials and tormentors.

Psalm 43

43:1–5 Psalm 43 might be conceived of as an epilogue to Ps. 42. The psalmist moves away from introspection toward invocation. However, as v. 5 will indicate, the psalmist’s problems had not ended, at least not fully and finally. Nevertheless, spiritual progress is evident. By interrelating the psalmist’s two modes of communication in Ps. 43 and then by comparing them with the laments of Ps. 42, one observes indications of that progress as he continued to deal with his despondency.

I. Prayers to God (43:1-4)

A. Righting Wrongs (43:1, 2)

B. Restoring “Rights” (i.e., proper or appropriate things) (43:3, 4)

II. “Pep-talks” to Oneself (43:5)

A. Exhortation (43:5a-b)

B. Encouragement (43:5c-d)

43:1 Vindicate me…plead my cause. Lit. “Judge me, O God, and argue my case.” This combination of legal terms demonstrates respectively that the psalmist was requesting God to be both his Divine Judge (cf. Judg. 11:27; 1 Sam. 24:12; Pss. 7:8; 26:1) and Defense Attorney (cf. Ps. 119:154; Prov. 22:23; 23:11; Jer. 50:34; Lam. 3:58). On both concepts together, as here, cf. 1 Sam. 24:15; Ps. 35:1, 24; Mic. 7:9.

43:2 Why…? Why…? Since God was his refuge of strength, the psalmist questioned why this divine rejection and why his dejection?

43:3 Your light and Your truth! Let them lead me; Let them bring me. These are bold personifications for divine guidance. He desired that these “messenger-attributes” divinely direct (cf. such “leading” and “guiding” in Gen. 24:48; Pss. 78:14, 53, 72; 107:30; Is. 57:18) so as to bring him successfully to his destination, i.e., Israel’s designated place for worship.

43:5 Why…why…Hope. Cf. Ps. 42:5, 11.

Ps. 43:5

Anointing of the Holy Spirit in the Old Testament

Old Testament Israel had mediators who stood between God and His people. To empower the OT mediators, the Holy Spirit gave special administrative ability to carry out the management of the nation and military skills which enabled them to defeat the theocracy’s enemies. The Lord first anointed Moses with this ministry of the Spirit, and then in a truly dramatic scene, took some of this ministry of the Spirit and shared it with the 70 elders. Thus they were enabled to help Moses administer Israel (Num. 11:17–25).

Also Joshua (Deut. 34:9), the judges (Judg. 3:10; 6:34), and the kings of united Israel and the southern kingdom were anointed with this special ministry of the Spirit. When the Spirit of the Lord came upon King Saul, for example, he was in effect given “another heart” (1 Sam. 10:6-10). This does not mean that he was regenerated at this point in his life, but that he was given skills to be a king. Later the theocratic anointing was taken from Saul and given to David (1 Sam. 16:1-14). Saul, from that time on, became a totally incapable leader.

King David no doubt had this special ministry of the Spirit in mind in his prayer of repentance in Psalm 51. He was not afraid of losing his salvation when he prayed, “do not take your Holy Spirit from me” (Ps. 51:11), but rather was concerned that God would remove this spiritual wisdom and administrative skill from him. David had earlier seen such a tragedy in the life of Saul when that king of Israel lost the anointing of the Holy Spirit. David was thus pleading with God not to remove His hand of guidance.

King Solomon also perceived his youthful inabilities at the beginning of his reign and requested God to give him special wisdom in administering Israel. God was greatly pleased with this request and granted an extra measure to the young man (1 Kin. 3:7-12, 28; 4:29-34). Although the OT is silent in this regard about the kings who succeeded Solomon, the theocratic anointing of the Spirit likely came on all of the descendants of David in connection with the Davidic Covenant.

When the theocracy went out of existence as Judah was carried away into captivity, and the last Davidic king was disempowered, the theocratic anointing was no longer given (Ezek. 8-11). The kings of the northern tribes, on the other hand, being essentially apostate and not in the Davidic line, never had the benefit of this special ministry of the Spirit.

Psalm 44

44:1–26 Psalm 44 is a national lament following some great but historically unidentifiable defeat in battle. Throughout this psalm there are subtle shifts between speakers of the first person plural (i.e., “We” and “us”; cf. vv. 1–3, 5, 7, 8, 9–14, 17–22) and the first person singular (i.e., “I” or “my”; cf. vv. 4, 6, 15–16). This may indicate that the psalm was originally sung antiphonally with alterations coming from both the beaten king-general and his defeated nation. The prayers of vv. 23–26 may have been offered in unison as a climax. By employing 3 historical centers in Ps. 44, the psalmist tries to understand and deal with a national tragedy.

I. Focus on Past History: The Shock of This National Tragedy (44:1-8)

II. Focus on Current History: The Inscrutability of This National Tragedy (44:9-22)

III. Focus on Future History: A Prayer for an End to This National Tragedy (44:23-26)

44:Title The words of this title are the same as those in the title of Ps. 42; however, in the Hebrew text their order is slightly different.

44:1 We have heard. There was a rich tradition about God’s great acts which the nation’s fathers had passed on. Indeed the rehearsal of holy history was commanded (cf. Ex. 10:1, 2; 12:26ff.; 13:14ff.; Deut. 6:20ff.; Josh. 4:6ff.; Ps. 78:3).

44:2 You planted. On the imagery of God’s planting His people, cf. 2 Sam. 7:10; Is. 5:1ff.; Jer. 12:2; also cf. their being planted and taking root in Ps. 80:8–11.

44:3 For they did not…But it was Your right hand. This is a brief historical summary of the theology of divine grace, intervention, and enablement (cf. Josh. 24:17, 18).

44:4 Command victories for Jacob. If the division of the Heb. consonants is taken at a different point (as it is in some early versions) this line would better fit into the immediate context, reading: “You are my King, my God, who commands (or, orders) victories for Jacob.” “Jacob,” the original name of the ancient patriarch, is often used to designate the nation of Israel, especially in poetry.

44:5–8 Through You…For I will not trust in my bow…But You have saved us. The defeated king-general picks up the theology of v. 3 and adds his personal commitment to it.

44:9 But You…do not go out with our armies. The LORD God is viewed here as having resigned His commission as the nation’s Divine Warrior.

44:11–16 You have given…You sell. These are graphic descriptions of God superintending the defeat and utter humiliation of the nation.

44:17–21 But we have not forgotten You…If we had forgotten the name of our God. The nation’s recent defeat was painfully perplexing in view of their basic loyalty to God.

44:22 Yet for Your sake. They had no specific answers; only this inescapable conclusion that, by God’s sovereign will, they were allowed to be destroyed by their enemies. Cf. Paul’s quote of this verse in Rom. 8:36 and its general principle in Matt. 5:10–12; 1 Pet. 3:13–17; 4:12–16.

44:23 Awake!…Arise! Cf. Ps. 35:23. God does not actually sleep. This is only in appearance to man’s perception.

44:26 Arise. Cf. Num. 10:35; Pss. 3:7; 7:6. And redeem us for Your mercies’ sake. The psalm therefore comes full circle from the history of God’s gracious redemption (vv. 1–3) to the hope for the same in the near future (v. 26).

Psalm 45

45:1–17 Some portions of Ps. 45 convey a secular emphasis, while others suggest a sacred extension. Upon the occasion of a royal wedding, the psalmist offers a 3-part song of celebration.

I. Poetic Preface (45:1)

II. Song of Celebration (45:2-16)

A. The King-Groom (45:2-9)

1. Endowments of the king-groom (45:2)

2. Exploits of the king-groom (45:3–5)

3. Elevation of the king-groom (45:6, 7)

4. Eminence of the king-groom (45:8, 9)

B. The Princess-Bride (45:10-15)

1. A challenge to the princess-bride (45:10–12)

2. The procession of the princess-bride (45:13–15)

C. Future Children from This Union (45:16)

III. Poetic Postscript (45:17)

45:Title Two new notations are found, “Set to The Lilies” and “A Song of Love.” The first most likely had to do with the tune used in accompaniment with its words. The second notation referring to its content probably indicated that this psalm was a wedding song, and even more specifically, a royal wedding composition.

45:1 My heart is overflowing…My tongue. The psalmist is overwhelmed with emotion upon the occasion of the king’s marriage; consequently, he puts his stirred-up mind and feelings into words. In v. 2ff. his tongue is the brush that he uses to paint vivid word pictures.

45:2 You are fairer. I.e., you are “more beautiful than,” or, “most handsome among” (cf. an ancient prerequisite for kingship; in the Bible note the comments, e.g., in 1 Sam. 9:2; 10:23; 16:12; 2 Sam. 14:25; 1 Kin. 1:6; Song 5:10; Is. 33:17). Grace is poured upon Your lips. The implication is that God has anointed the king’s words (cf. Eccl. 10:12; Luke 4:22).

45:3–5 Gird Your sword. In these verses the psalmist wishes the king future victories in battle.

45:6, 7 Your throne, O God. Since this king-groom was likely a member of the Davidic dynasty (e.g., 2 Sam. 7), there was a near and immediate application (cf. 1 Chr. 28:5; 29:23). Through progressive revelation (i.e., Heb. 1:8, 9), we learn of the ultimate application to “a greater than Solomon” who is God—the Lord Jesus Christ.

45:9 Kings’ daughters…Your honorable women…the queen. This court picture could refer to royal female guests, but also includes the other wives and concubines of the king-groom (cf. the situation with Solomon in 1 Kin. 11:1). Such polygamy of course was prohibited by God’s Word; unfortunately, it was still common among the kings of Israel. gold from Ophir. Although its geographical location is not known, “Ophir” was well known as the location of the purest gold.

45:10–15 O daughter. The major emphasis of this portion is “Here comes the bride!” However, even in this section the focus still concentrates, according to ancient Near Eastern precedent, upon the royal groom.

45:16 Instead of Your fathers shall be Your sons. The loyal and joyful poet now speaks of the blessings of anticipated children from this union.

Psalm 46

46:1–11 Psalm 46 was the scriptural catalyst for Martin Luther’s great hymn, “A Mighty Fortress Is Our God.” This psalm also launches a trilogy of psalms (i.e., 46, 47, 48); they are all songs of triumph. Furthermore, it has also been grouped among the so-called “songs of Zion” (cf. Pss. 48, 76, 84, 87, 122). Psalm 46 extols the adequacy of God in facing threats from nature and the nations. God indeed protects (cf. vv. 1, 7, 11) His people upon the earth (cf. vv. 2, 6, 8, 9, 10). The major burden of Ps. 46 is that God provides stability for His people who live in two exceedingly unstable environments.

I. The Unstable Environment of Nature (46:1-3)

A. The Affirmation of His Stability (46:1)

B. The Application of His Stability (46:2, 3)

II. The Unstable Environment of the Nations (46:4-11)

A. The First Chorus (46:4-7)

B. The Follow-Up Chorus (46:8-11)

46:Title The new element in this title is “Alamoth.” The early Gr. translation (LXX) interprets this technical term as “hidden things.” However, the Heb. word normally has to do with “girls” or “young maidens.” Consequently, the most likely conjecture about this phrase is that it is a technical musical notation, possibly indicating a song which was to be sung with female voices at a higher range.

46:2 Even though the earth be removed. I.e., “When earth changes and when mountains move (or) shake (or) totter (or) slip…,” (cf. the language of Is. 24:19, 20; 54:10; Hag. 2:6). These are poetic allusions to earthquakes. Since “the earth” and “mountains” are regarded by men as symbols of stability, when they “dance” great terror normally ensues. But when the most stable becomes unstable, there should be “no fear” because of the transcendent stability of God.

46:3 Though its waters roar. This is an illustration of powerfully surging and potentially destructive floods of waters. These will not erode God’s protective fortifications.

46:4 There is a river whose streams. These words about refreshing waters contrast with those about the threatening torrents of v. 3. Cf. the garden of paradise concept often mentioned in ancient Near Eastern literature, but most importantly, cf. the biblical revelation, noting especially the “bookends” of Gen. 2:10 and Rev. 22:1, 2. the city of God. These words in their present setting refer to Jerusalem, God’s chosen earthly residence (cf. Ps. 48:1, 2; Is. 60:14).

46:5, 6 she shall not be moved. These verses pick up some of the key terms about moving, slipping, tottering, sliding, and roaring from vv. 1–3; however, here, because of the presence of God, the forces of nature and the nations are no longer a threat to the people of God who dwell with Him.

46:7 The LORD of hosts is with us. The precious personal presence (cf. “God with us” in Is. 7:14; 8:8, 10) of the Divine Warrior (cf. “LORD of hosts” or “armies,” e.g., Pss. 24:10; 48:8; 59:5) secures the safety of His people.

46:8 desolations. This word not only characterizes God’s past exploits but it is also employed in various “Day of the LORD” contexts (e.g., Is. 13:9; Hos. 5:9; Zeph. 2:15).

46:10 Be still, and know that I am God. These twin commands to not panic and to recognize His sovereignty are probably directed to both His nation for comfort and all other nations for warning.

Psalm 47

47:1–9 The main concepts of Ps. 47 develop around key words and phrases, e.g., “peoples” and “nations” (vv. 1, 3, 8, 9); “earth” and “all the earth” (vv. 2, 7, 9); and “king” or “reigning (as king)” (vv. 2, 6, 7, 8). The major message of this psalm is that God is the unique Sovereign over all. Structurally, there are two choruses of worship in Ps. 47 which celebrate this universal kingship of the LORD God Most High.

I. First Chorus: God as the Victorious King-Warrior (47:1-5)

A. Its Call to Worship (47:1)

B. Its Causes for Worship (47:2-5)

II. Second Chorus: God as the Sovereign King-Governor (47:6-9)

A. Its Call to Worship (47:6)

B. Its Causes for Worship (47:7-9b)

C. Its Code of Worship (47:9c)

47:1 all you peoples. The call to worship is universal.

47:3 He will subdue. Or, “He subdues,” i.e., an axiomatic truth about the past, present, and future.

47:4 He will choose. Again, “He chooses,” serves as a timeless truth. Cf. the election of Israel in Deut. 7:6ff.; Ps. 135:4. On the land of promise as “inheritance,” cf. Deut. 32:8, 9; Ps. 105:11. See notes on Eph. 1:4; 1 Pet. 1:2 for a discussion of the doctrine of divine election. The excellence of Jacob whom He loves. The “excellence” or “pride” of Jacob also refers to the land of Canaan (cf. the term illustratively in Is. 13:19; then in Is. 60:15; Nah. 2:2; etc.). “Whom He loves” is signal terminology for God’s special, elective, covenantal “love” (cf., e.g., Mal. 1:2ff.). This special focus on God’s covenant with Israel does not negate the bigger picture involving blessing to all nations sketched out in the original Abrahamic Covenant of Gen. 12:1–3.

47:5 God has gone up with a shout. The imagery likely refers to God’s presence, after having gone into battle with His people, now ascending victoriously to His immanent “residence” on Mt. Zion and to His transcendent residence in heaven. This procession with the ark of God was accompanied by great shouts and blasts of celebration in vv. 5, 6.

47:9 the shields of the earth. This imagery stands parallel with “the princes of the people.” Illustratively, there may be a loose analogy to God’s sovereignly appointed human governors (cf. Rom. 13:1–7) as protectors for the masses.

Psalm 48

48:1–14 In Ps. 48, it often appears that Zion itself is the object of praise. While referring to Zion, this hymn of confidence (cf. Pss. 46, 47) contains several checks and balances showing that it is ultimately God, who dwells in Zion, who is to be praised. Therefore, this perspective must be kept in mind as the lines of Ps. 48 flow back and forth with respective emphases on the city and the great God of that city. This psalm, sung with orchestral accompaniment, therefore contrasts two different responses to the God of Zion and the Zion of God.

I. Introduction (48:1-3)

II. The Panic-Response of the Provokers of God (48:4-7)

A. The Chronicling of It (48:4-6)

B. The Cause of It (48:7)

III. The Praise-Response of the People of God (48:8-14)

A. Their Celebration (48:8-13)

B. Their Conclusion (48:14)

48:2 The joy of the whole earth. Cf. the judgment context of Lam. 2:15. the sides of the north. “North” is an interpretive translation of a word term that occurs as a Semitic place name, i.e., “Zaphon.” In Canaanite mythology Zaphon was an ancient Near Eastern equivalent to Mt. Olympus, the dwelling place of pagan gods. If this was the psalmist’s intention in Ps. 48:2, the reference becomes a polemical description of the LORD; He is not only King of Kings but also is God of all so-called gods. The city of the great King. Cf. Ps. 47:2 and Matt. 5:34, 35. God Himself has always been the King of Kings.

48:3 God is in her palaces. Better, “God is in her citadels.” The context points to the military connotation of this word.

48:4–7 This dramatic, poetic rapid-fire, historical rehearsal of events chronicles some serious threat to Jerusalem from a hostile coalition of forces. They had come arrogantly to destroy Jerusalem, the Zion of God; but the God of Zion surprisingly and powerfully devastated them.

48:7 the ships of Tarshish. A notable Mediterranean port of uncertain location (cf. Jon. 1:3), possibly Spain.

48:8 As we have heard, so we have seen. Cf. the personal, individual testimony of Job (i.e., 42:5). The historical tradition of vv. 1–3 had been proven true once again in the events of vv. 4–7.

48:11 the daughters of Judah. This phrase would refer to the surrounding cities and villages.

48:14 For this is God. Other options for translating the Heb. text of this line are: 1) “For this God is our God,” or 2) “For this is God, our God.”

Psalm 49

49:1–20 Psalm 49 deals with the most real thing about life—the certainty of death. One of its major lessons is that “you really can’t take it with you.” Containing these kinds of very practical lessons about life and death, it falls neatly into the category of a didactic or wisdom poem. At places it sounds very much like portions of Job, Proverbs, and Ecclesiastes. It contains warnings to the rich and famous and words of comfort for the poor. These timeless OT messages undergird many NT passages, such as the accounts about the rich fool in Luke 12:13–21 or the rich man and Lazarus in Luke 16. After a fairly lengthy introduction the body of the psalm falls into two parts as indicated by the climaxing refrain in vv. 12 and 20. The wisdom poet of Ps. 49 developed his somber theme in two stages, focusing on death as the universal experience of all men.

I. Introduction (49:1-4)

II. Stage One: The Common Experience of Death (49:5-12)

A. Applying His Teaching through an Important Reflection (49:5, 6)

B. Explaining His Teaching through Important Reminders (49:7-12)

III. Stage Two: The Contrasting Experience in Death (49:13-20)

A. The Assurance of This Contrasting Experience in Death (49:13-15)

B. The Application of This Contrasting Experience in Death (49:16-20)

49:1 all peoples…all inhabitants. The scope of his message is geographically universal.

49:2 low and high, rich and poor. Note the chiastic order (i.e., A-B-B-A) of these descriptives. The scope of his message is also socially universal.

49:3, 4 wisdom…understanding…proverb…dark saying. All these are wisdom terms (cf. respectively, Prov. 1:20; 9:1; 14:1; 24:7; then Prov. 2:3; 3:13; 5:1; 14:29; 18:2; 19:8; next Prov. 1:6; Ezek. 17:2; and finally, Judg. 14:12ff.).

49:5 the iniquity at my heels. This indicates evil chasing him.

49:6 Those who trust in their wealth. Mankind’s propensity to trust in his own material goods is well attested in Scripture (e.g., Ps. 52:7; Jer. 17:5). Biblically this is exposed as the epitome of stupidity (cf.,e.g., Prov. 23:4, 5; Luke 12:16ff.).

49:7–9 None of them can. No person, regardless of his means, is able to escape death; it is inevitable (Heb. 9:27). This passage anticipates the second death of hell (cf. Rev. 20:11–15), except for those who by faith have repented of their sin and embraced the only adequate ransom—the one paid by the Lord Jesus Christ with His death on the cross (cf. Matt. 20:28; 1 Pet. 1:18, 19).

49:9b–10a not see…For he sees. The irony is obvious; the wealthy person somehow hopes to get around death, yet he witnesses people constantly dying all around him, from the wise to the foolish.

49:12 Nevertheless man…does not remain. This refrain (cf. v. 20) is the main point of the psalm. Cf. this concept in Eccl. 3:19. While man and beast both die, man’s spirit lives on eternally but beasts have no life after death.

49:14 Like sheep they are laid in the grave; Death shall feed on them. More irony; they are considered as sheep once noted for their grazing; now death shall graze on them. The upright shall have dominion…in the morning. This harbinger of good news to come (cf. v. 15) interrupts this long series of confirmations of the condemnation of the self-reliant.

49:15 But God will redeem my soul…He shall receive me. This is one of the greatest affirmations of confidence in God in the Psalms. Although the faithless person cannot buy his way out of death (v. 7ff.), the faithful one is redeemed by the only Redeemer, God Himself. On the significance of the word “receive,” cf. Gen. 5:24; 2 Kin. 2:10; Ps. 73:24; Heb. 11:5. So in v. 15 the psalmist expresses his confidence in God, that He would raise him to eternal life.

49:17 he shall carry nothing away. An explicit you-can’t-take-it-with-you attestation (cf. Job 1:21; Eccl. 5:15; 1 Tim. 6:6, 7).

49:20 A man…yet does not understand. The refrain is similar to that of v. 12.

Psalm 50

50:1–23 God Himself is quoted throughout the psalm. Consequently, its form resembles the prophetic writings which specialized in delivering divine oracles. Its major burden is to delineate the nature of true worship (i.e., “worshiping in spirit and truth,” cf. John 4:24). The psalmist skillfully develops this burden in a polemical fashion with its exposures of externalism and hypocrisy. The LORD God, the Supreme Judge, levels two felony charges against His professing people.

I. Introduction: The Supreme Judge Enters to Preside (50:1-6)

II. The Supreme Judge Levels Two Charges (50:7-21)

A. First Charge: Ritualism (50:7-15)

B. Second Charge: Rebellion (50:16-21)

III. The Supreme Judge Offers a Solution (50:22, 23)

50:Title This is the first psalm entitled “a psalm of Asaph” (cf. Pss. 73–83 in Book III of Psalms). For references to “Asaph,” cf. 1 Chr. 6:39; 15:16ff.; 16:5ff.; 25:1ff.; 2 Chr. 5:12; 29:30; Ezra 2:40; Neh. 12:46. Sometimes the simple “Asaph” may stand for the longer expression “the sons of Asaph.” Each occasion needs to be examined to see what the relationship between a given psalm and “Asaph” might be, i.e., composed by, handed down by, sung by this special Levitical choir. Many older commentators feel that Ps. 50 was authored by the original “Asaph.”

50:1 The Mighty One, God the LORD. The Divine Judge is introduced with three significant OT names. The first two are the short and longer forms of the most common word for “God” in the OT, and the third is the name for Israel’s God par excellence, i.e., Yahweh (cf. its historical origin in Ex. 3:14). From the rising of the sun to its going down. A common OT idiom conveying from E to W, i.e., all over the planet.

50:2, 3 God will shine forth. These verses utilize the language of theophany (cf. Ex. 19:16–19).

50:4, 5 He shall call to the heavens…to the earth…His people…My saints. He summons the heavens and the earth as personified witnesses for these charges He is about to level concerning His professing people (cf., e.g., Deut. 32:1ff.; Is. 1:2ff.).

50:5 a covenant with Me by sacrifice. Such a ratification of covenant is serious, sacred business (cf. Ex. 24:3–8). This reference to “sacrifice” will set the stage for His first felony charge in v. 7ff.

50:8 I will not rebuke you for your sacrifices. The Divine Judge’s condemnations are directed not at the act of sacrifice but at the people’s attitude in sacrificing (cf. 1 Sam. 15:22; Pss. 40:6–8; 51:17; 69:30; Is. 1:12; Jer. 7:21–26; Hos. 6:6; Mic. 6:6–8).

50:9–13 will not take a bull from your house. God refuses mere ritual; it is an abomination to Him. He, unlike the pagan deities, needs nothing; He created everything and owns everything.

50:14 Offer to God thanksgiving. Here is the sacrifice that always pleases Him (cf. Ps. 51:17; Heb. 13:15).

50:16–20 the wicked. Whereas the first charge dealt with a vertical relationship (cf. the first tablet of the Ten Commandments), this one in v. 16ff. focuses on evidences of horizontal violations of covenant (i.e., rebellion against God in the context of man to fellow man offenses; cf. the second half of the Ten Commandments).

50:21 I kept silent…But I will rebuke you. God’s longsuffering grace must never be looked upon as laxity (cf. 2 Pet. 3:3–10) nor abused. His reckoning for rebellion will indeed be manifested.

50:22 Now consider this. Before destruction, mercifully comes an opportunity for deliberation and repentance.

50:23 Whoever offers praise glorifies Me. Cf. v. 14. This remains the remedy for mere ritualism. The conclusions of vv. 22 and 23 came in chiastic order, heightening the total impact of the psalm’s two felony charges (i.e., the recounting of ritualism, vv. 7–15; the recounting of rebellion, vv. 16–21; the remedy of repentance for rebellion, v. 22; the remedy of repentance for ritualism, v. 23).

Psalm 51

51:1–19 This is the classic passage in the OT on man’s repentance and God’s forgiveness of sin. Along with Ps. 32, it was written by David after his affair with Bathsheba and his murder of Uriah, her husband (2 Sam. 11; 12). It is one of 7 poems called penitential psalms (6, 32, 38, 51, 102, 130, 143). To David’s credit, he recognized fully how horrendous his sin was against God, blamed no one but himself, and begged for divine forgiveness.

I. Plea for Forgiveness (51:1, 2)

II. Proffer of Confession (51:3-6)

III. Prayer for Moral Cleanness (51:7-12)

IV. Promise of Renewed Service (51:13-17)

V. Petition for National Restoration (51:18, 19)

51:1 lovingkindness. Even though he had sinned horribly, David knew that forgiveness was available, based on God’s covenant love.

51:4 Against You, You only. David realized what every believer seeking forgiveness must, that even though he had tragically wronged Bathsheba and Uriah, his ultimate crime was against God and His holy law (cf. 2 Sam. 11:27). Romans 3:4 quotes Ps. 51:4.

51:5 brought forth in iniquity. David also acknowledged that his sin was not God’s fault in any way (vv. 4b, 6), nor was it some aberration. Rather, the source of David’s sin was a fallen, sinful disposition, his since conception.

51:7 hyssop. Old Testament priests used hyssop, a leafy plant, to sprinkle blood or water on a person being ceremonially cleansed from defilements such as leprosy or touching a dead body (cf. Lev. 14:6ff.; Num. 19:16–19). Here hyssop is a figure for David’s longing to be spiritually cleansed from his moral defilement. In forgiveness, God washes away sin (cf. Ps. 103:12; Is. 1:16; Mic. 7:19).

51:8 bones. A figure of speech for the framework of the entire person. He was experiencing personal collapse under guilt (cf. Ps. 32:3, 4).

51:11 Your Holy Spirit from me. This is a reference to the special Holy Spirit anointing on theocratic mediators.

51:12 generous Spirit. The Holy Spirit is generous, willing, and eager to uphold the believer.

51:16 You do not desire sacrifice. Ritual without genuine repentance is useless. However, with a right heart attitude, sacrifices were acceptable (see v. 19).

Psalm 52

52:1–9 This psalm is a poetic lesson about the futility of evil, the final triumph of righteousness, and the sovereign control of God over the moral events of history. The event in David’s life which motivated him to write this psalm is recorded in 1 Sam. 21, 22.

I. The Rashness of the Wicked (52:1-5)

II. The Reaction of the Righteous (52:6, 7)

III. The Rejoicing of the Godly (52:8, 9)

52:1 mighty man. A reference to Doeg, the chief of Saul’s shepherds, who reported to Saul that the priests of Nob had aided David when he was a fugitive (cf. 1 Sam. 22:9, 18, 19).

52:5 God shall likewise destroy. Ultimately, the wicked are in the hands of a holy God (cf. Heb. 9:27).

52:6 see and fear. God’s punishment of the wicked serves as a reinforcement to the righteous to obey God. shall laugh at him. In the end, the wicked become a laughingstock in a universe controlled by God.

52:8 green olive tree. The psalmist exults (through this simile) that the one who trusts in the mercy of God is productive and secure.

Psalm 53

53:1–6 This psalm is nearly identical to Ps. 14 (Ps. 53:1–5a is from Ps. 14:1–5a; Ps. 53:6 is from Ps. 4:7). The major difference is v. 5, in which the psalmist celebrates a military victory over an enemy. Apparently Ps. 14 is here rephrased to apply to a specified war event, earning it a distinct place in the canon.

I. The Description of Those Who Reject God and His People (53:1-4)

II. The Danger to Those Who Reject God and His People (53:5)

III. The Deliverance of His People (53:6)

53:Title. “Mahalath.” The name of a tune or an instrument.

53:1–4 See notes on Ps. 14. Romans 3:10–12 quotes Ps. 53:1–3.

53:2 God. The reference to “God” rather than “LORD” is another difference between Ps. 14 and 53. “Elohim” is used 3 times in Ps. 14, but 7 times in Ps. 53.

53:5 in great fear. The verse describes a sudden reversal in the fortunes of war. The haughty enemy besieging Israel was suddenly terrified and utterly defeated. Historical examples of such unexpected terrors to Israel’s enemy are recorded in 2 Chr. 20 and Is. 37. scattered the bones. Perhaps nothing was more disgraceful to a nation at war than to have the bones of its dead army scattered over the land rather than buried.

Psalm 54

54:1–7 This psalm apparently comes from the same period of David’s life as does Ps. 52. Even though David had recently rescued an Israelite border town from the Philistines, he was still considered a traitor to Saul (1 Sam. 23 and 26). In the wake of this emotional devastation, David prayed to God for vindication. The psalm provides encouragement to any believer who has been maligned.

I. The Prayer for Deliverance (54:1-3)

II. The Anticipation of Deliverance (54:4, 5)

III. The Thanksgiving for Deliverance (54:6, 7)

54:1 by Your name. In the ancient world, a person’s name was essentially the person himself. Here, God’s name includes His covenant protection. vindicate. David requests that God will execute justice for him, as in a court trial when a defendant is declared not guilty.

54:2 Give ear. An anthropomorphism meaning “listen,” “pay attention.”

54:3 strangers. Either non-Israelites or Israelites who had broken the covenant with God might be called strangers. Since in this case Saul and the Ziphites are the oppressors, the strangers are apostate Israelites (cf. 1 Sam. 23:19; 26:1).

54:5 in Your truth. Since God is omniscient, He can execute perfect justice against the wicked.

54:7 seen its desire. David anticipates with confidence that which he has seen in the past—the defeat of his enemies.

Psalm 55

55:1–23 In this individual lament, David pours out his heart to his Lord because a former close friend has betrayed him (vv. 12–14). There is a strong possibility that this psalm was occasioned by the betrayal of Absalom and/or Ahithophel (cf. 2 Sam. 15–18). Most of the psalm alternates between prayers for his enemy’s ruin (vv. 9, 15, 19, 23) and praises for God’s blessings (vv. 16, 18, 22). The high point of the psalm for Christians who have been “stabbed in the back” by a confidant is v. 22. Though despairing, David expresses ultimate confidence in God.

I. The Prayer of Distress (55:1-8)

II. The Prayer for Justice (55:9-15)

III. The Prayer of Assurance (55:16-23)

55:3 bring down trouble. The verb pictures something being tipped over, crashing down on the victim.

55:6 wings like a dove. David expresses his escapist feelings.

55:9 divide their tongues. Perhaps this is an allusion to the Tower of Babel, where God destroyed the force of the movement against Him by multiplying languages (cf. Gen. 11:5–9).

55:15 go down alive into hell. Since God had done this once with the enemies of Moses (Num. 16:30), David asks Him to perform the same judgment on his enemies.

55:19 they do not change. David’s enemies were too set in their ways and too secure to pay any attention to God.

55:20 broken his covenant. This enemy had broken a treaty in his treachery, even against his allies.

55:21 war was in his heart. Though the traitor talked peace, his intention was war.

55:22 Cast your burden on the LORD. The word for “burden” implies one’s circumstances, one’s lot. The psalmist promises that the Lord will uphold the believer in the struggles of life.

55:23 the pit of destruction. Compare the unusual death of Absalom (2 Sam. 18:9–15) and the suicide of Ahithophel (2 Sam. 17:23).

Psalm 56

56:1–13 This psalm, apparently written when David had been endangered by the Philistines (1 Sam. 21:10–15), expresses the kind of confidence in the Lord that believers should exude when they find themselves in terrifying circumstances. David’s natural reaction was to panic (vv. 3, 4, 11). But he demonstrates in this psalm that the believer can replace potential terror with the composure of trust.

I. Fear and Faith (56:1-4)

II. Destroyer and Deliverer (56:5-9)

III. Trust and Thanksgiving (56:10-13)

56:Title. “The Silent Dove in Distant Lands.” Possibly a tune name which links Ps. 56 with Ps. 55 (cf. Ps. 55:6ff.). See note on Ps. 16:Title.

56:3 I will trust in You. Confidence in the Lord is a purposeful decision, replacing an emotional reaction to one’s circumstances.

56:5 All day. Anguish is intensified by unceasing harassment.

56:7 In anger. The anger of God is not an emotional loss of temper, but a judicial outrage resulting from God’s holy nature reacting to wickedness and ungodliness.

56:8 my tears…Your bottle. David asked God to keep a remembrance of all of his sufferings, so that God would eventually vindicate him.

56:11 What can man do to me? No human has the power to overcome God’s providential control.

56:12 Vows. Confident that the Lord would deliver him, David had already vowed to present a thank offering to God (cf. Lev. 7:12; Ps. 50:14).

Psalm 57

57:1–11 This is another lament expressing supreme confidence in the Lord in the midst of calamitous circumstances. Though David finds himself hiding from Saul (see Title), he knows that his real refuge is not in the walls of the cave (cf. 1 Sam. 22:1; 24:3), but in the shadow of God’s wings.

I. The Plea for Protection (57:1-6)

II. The Proffering of Praise (57:7-11)

57:Title. “Do Not Destroy.” Possibly the opening words of a known song, implying that this psalm should be sung to the same tune. See note on Ps. 16:Title.

57:1 the shadow of Your wings. Metaphorically, God cares for His own as a mother bird protects its young. Symbolically, there may be a reference here to the cherubim wings on the ark of the covenant where God was specifically present (cf. Ex. 37:1–16; Pss. 17:8; 36:7; 61:4; 63:7; 91:1, 4). I will make my refuge. When life becomes bizarre, only one’s relationship with his God calms the soul.

57:2 God Most High. God is transcendent, elevated far above His creation and all powerful. performs all things for me. God’s transcendence (v. 2a) never removes Him from intimate involvement in His peoples’ lives.

57:4 lions. The wicked are pictured as menacing animals, ready to destroy their prey with their razor-edged teeth (cf. Pss. 7:2; 10:9; 17:12; 22:13). set on fire. The wicked are like a consuming fire.

57:5 Be exalted, O God. A truly godly person wants God’s glory to be exhibited more than he wants his own personal problems to be solved.

57:6 a net…a pit. Set a trap, as a hunter might entangle an animal’s feet with a net.

57:7–11 These verses were borrowed by David for Ps. 108:1–5.

57:8 my glory! The mind, that rational, intellectual, emotional part of a person which interacts with and praises God. See note on 16:9. I will awaken the dawn. He cannot wait until morning to praise the Lord for all of His blessings. He must wake up the personified dawn so that he can praise the Lord.

57:9 the peoples…nations. References to Gentiles, nations which would not normally know Jehovah God.

57:10 unto the heavens. David is thinking as broadly (v. 9) and as highly (vv. 10, 11) as he can. God’s mercy, truth, and glory are immense and unfathomable (cf. Rom. 11:33; Eph. 3:17, 18).

Psalm 58

58:1–11 As a lament against tyranny, the first half of the psalm rehearses a series of charges against wicked leaders and judges; and the second half is an imprecatory prayer that they be obliterated. In the end, the psalmist is certain that God will act with ultimate justice.

I. The Indictment of Unjust Leaders (58:1-5)

II. The Imprecation Against Unjust Leaders (58:6-11)

58:Title. “Do Not Destroy.” See note on Ps. 57:Title. See note on Ps. 16:Title.

58:1 silent ones. The leaders were silent when they should have spoken up for righteousness.

58:2 weigh out. These wicked rulers meditate on the strategy for wicked schemes.

58:3 as soon as they are born. All people are born totally depraved. Without being made new creatures in Christ by God’s power, they are prevented by their wicked nature from pleasing God (cf. Ps. 51:5; Rom. 3:9–18; 2 Cor. 5:17).

58:4 Their poison. The words and actions of these tyrants are like poisonous venom in a serpent’s fangs. deaf cobra. Like a cobra which cannot hear its charmer are these stubborn rulers, who ignore all encouragements to righteousness.

58:6 Break their teeth…fangs. The psalmist prays that the means of doing evil would be destroyed.

58:7 flow away as waters. An imprecatory prayer that the tyrants would disappear like water seeping into sand in a dry wadi. arrows…cut in pieces. Apparently a prayer that the intentions of evil would be rendered as ineffective as broken arrows.

58:8 snail which melts away. A simile for that which is transitive, perhaps based facetiously on the idea that a snail depletes itself in its own trail as it moves along.

58:9 Before your pots…thorns. An obscure metaphor implying swiftness. The Lord will quickly destroy the wicked rulers.

58:10 wash his feet in the blood. The point of the figure is that the wicked will eventually be defeated and the righteous will share with the Lord in His victory.

58:11 God who judges in the earth. In the end, the righteous will see that Jehovah is not indifferent to injustices.

Psalm 59

59:1–17 This is another in a series of laments in which the psalmist pleads for God to defend him against his oppressors. The psalm is a mixture of prayers, unfavorable descriptions of the adversary, imprecations, and praise to God. Though written when David was king of Israel, the psalm recalls an earlier time of anguish when Saul sought to kill David (1 Sam. 19:11). Ultimately David’s strong confidence in God’s sovereignty transforms the lament into a song of assurance.

I. A Plea for God’s Deliverance (59:1-15)

II. Praise for God’s Defense (59:16, 17)

59:Title. “Do Not Destroy.” See note on Ps. 57:Title. Michtam. See note on Ps. 16:Title. Saul sent men…to kill him. The setting for the psalm is 1 Sam. 19:11. David’s wife (Saul’s daughter) helped David escape through a window in the middle of the night.

59:5 God of hosts. “Hosts” represent God’s angels as His army.

59:6 growl like a dog. Dogs of the ancient world were often wild scavengers. Here, they serve as a simile for the messengers of Saul outside David’s house setting an ambush.

59:7 belch with their mouth. Pictures the coarse, uncouth character of Saul’s henchmen (cf. v. 12). swords are in their lips. Their conversation was dedicated to the assassination of David. they say, “Who hears?” A blasphemy implying that God either doesn’t exist or doesn’t know what happens in the affairs of mankind.

59:8 all the nations. Gentiles (see note on Ps. 57:9). This phrase and “my people” in v. 11 imply that this psalm was written several years after the event when David was king and involved in international affairs. David wrote his psalms as a prophet under the superintendence of the Holy Spirit (2 Sam. 23:2).

59:11 lest my people forget. The psalmist thinks that if the Lord were to destroy the wicked too quickly, the lesson of God’s hatred of evil might not be impressed on the minds of the people.

Psalm 60

60:1–12 This psalm is a national lament written after the unexpected military setback alluded to in 2 Sam. 8:13 and 1 Chr. 18:12. While David and the main part of his army were fighting in the northern part of the country, one of Israel’s other neighboring enemies, Edom, successfully attacked the southern part of Judah. David ultimately prevailed in victory. The psalm expresses the feelings of a people shocked and confused by a tragedy which suggested that God had abandoned them. Verses 5–12 are essentially repeated in Ps. 108:6–13.

I. The People’s Contemplation of Abandonment (60:1-5)

II. The Lord’s Control over the Nations (60:6-8)

III. The People’s Confidence in God (60:9-12)

60:Title. Joab…killed twelve thousand. The LORD soon rewarded their confidence in Him, enabling the armies of Israel to slaughter the Edomites.

60:2 earth tremble. Earthquake imagery is used to illustrate that what appears secure sometimes is not.

60:3 wine of confusion. This metaphor compares the impact of wine on the mind with the confusion which comes from a bewildering event in life.

60:4 banner. God and His truth serve as a rallying point for the perplexed people.

60:5 beloved. Probably a reference to David. There may be a play on words here in that the Heb. root for “David” and “beloved” is the same.

60:6 Shechem…Succoth. These are two territories on opposite sides of the Jordan, occupied by Israel. Jacob had settled in Succoth (E of the Jordan) when he returned from his sojourn with Laban (cf. Gen. 33:17).

60:7 Gilead…Judah. All of these key geographical locations in Israel ultimately belonged to God, who was more interested in their welfare than anyone else. helmet. Ephraim was the primary source of defense to the N of Israel. lawgiver. Judah was the tribe which was to govern Israel, from which David and his descendants came.

60:8 Moab…Edom…Philistia. The 3 principal enemies surrounding Israel to the NE, SE, and W, respectively. Moab is My washpot. The psalmist pictures Moab as a humble, menial servant to God, either being or bringing a washbasin for His use. Over Edom…shoe. The picture is that of a man entering his house and throwing his shoes to his servant. Edom, like Moab, was a servant under God’s sovereign control. Philistia, shout in triumph. Here is a victorious battle shout from the pagans, who must realize God’s power is behind Israel’s victory.

60:12 Through God…valiantly. The nation relearned the truth that only God gives victory.

Psalm 61

61:1–8 David may have written this wonderful psalm when his own son, Absalom, temporarily drove him away from his throne in Israel (2 Sam. 15–18). The psalm is rich in metaphors and references to God’s covenants with Israel. David once again demonstrates a godly response to overwhelming and depressing developments in life.

I. The Cry for Help (61:1, 2)

II. The Confidence in God (61:3-7)

III. The Commitment to Loyalty (61:8)

61:2 From the end of the earth. David’s absence from his homeland compounds his feelings of discouragement and exhaustion. The phrase also hints at feelings of estrangement from God. my heart is overwhelmed. David’s hope and courage were failing. the rock that is higher. David expresses his disregard of personal autonomy and his reliance on his God in this metaphor for refuge.

61:3 strong tower. One of 4 figures of speech in vv. 3, 4 for security; the strong towers stabilized the city walls and served as places of defense and refuge.

61:5 heritage. Refers to the benefits, including life in the Promised Land (cf. Deut. 28–30), of participating in a covenant with God.

61:6 prolong the king’s life. In the immediate context, David prays for himself in his struggle with Absalom. Beyond this, here is a prayer for the continuity of the divinely established monarchy. Because he realized that one of his descendants would be the Messiah, David sometimes does not distinguish himself from the messianic dynasty.

61:7 forever. The Davidic Covenant guaranteed that on the basis of God’s merciful and faithful dealings with David and the nation, David’s descendants would rule on the throne of Israel forever (cf. 2 Sam. 7; Pss. 40:11; 89:4, 33–37).

61:8 daily perform my vows. As a regular means of expressing thanksgiving for prayers answered, the psalmist promised daily obedience to his Lord (cf. Ps. 56:12).

Psalm 62

62:1–12 Whether Absalom’s rebellion is the setting or not (2 Sam. 15–18), David writes this psalm while facing treason from someone. David faces the problem of his adversaries forthrightly (vv. 3, 4), but his thoughts focus primarily on God (cf. Phil. 4:4–13).

I. Affirming God’s Covenant Relationship (62:1, 2, 5, 6)

II. Confronting One’s Treasonous Adversaries (62:3, 4)

III. Trusting God’s Sovereignty (62:7-10)

IV. Praising God’s Power and Mercy (62:11, 12)

62:Title. To Jeduthun. An official temple musician. See note on Ps. 39:Title.

62:1 silently waits for God. Silence indicates trust that is both patient and uncomplaining (cf. v. 5).

62:2 greatly moved. Means “shaken,” or “demoralized.”

62:3 leaning wall and a tottering fence. A metaphor for imminent collapse. Some apply it to the victim, but as translated here it refers to the attacker.

62:6 I shall not be moved. David demonstrates his increased confidence in the Lord. At first he would not be “greatly moved” (v. 2). Here, on second thought, he would not be moved at all.

62:9 low degree…high degree. All men, regardless of social status, are woefully inadequate objects of trust.

Psalm 63

63:1–11 In deepest words of devotion, this psalm expresses David’s intense love for his Lord. The psalm was written while David was in the Judean wilderness, either during his flight from Saul (1 Sam. 23), or more likely from Absalom (2 Sam. 15; cf. 63:11 “the king”). David writes from the perspective of these tenses:

I. Present—Seeking God’s Presence (63:1-5)

II. Past—Remembering God’s Power (63:6-8)

III. Future—Anticipating God’s Judgment (63:9-11)

63:1 Early will I seek You. Eagerness to be with the Lord in every situation is more in view than the time of day. My soul thirsts. David longs for God’s presence like a wanderer in a desert longs for water. in a dry and thirsty land. David writes this psalm while hiding in the wilderness of Judea, but longing to be back worshiping in Jerusalem.

63:3 better than life. God’s covenant love is more valuable to David than life itself (cf. Phil. 1:21; Acts 20:24).

63:4 lift up my hands. As an OT posture of prayer, the upheld hands pictured both the ascent of prayer and the readiness to receive every good gift which comes from God (cf. James 1:17). It was thus a posture of trust in God alone.

63:5 marrow and fatness. A metaphor comparing the spiritual and emotional satisfaction of the divine presence with the satisfaction of rich banquet food.

63:8 My soul follows close behind You. In response to God’s repeated invitation to “hold fast” to Him (Deut. 4:4; 10:20; 13:4), the psalmist clings to God. This signifies David’s unfailing commitment to his Lord.

63:9 into the lower parts of the earth. A reference to the realm of the dead. See note on Eph. 4:9.

63:10 jackals. Scavengers, feasting on unburied bodies (see note on Ps. 53:5).

63:11 who swears by Him. The Mosaic Covenant instructed this practice expressing loyalty to the true God alone (cf. Deut. 6:13; 10:20; 1 Kin. 8:31; Jer. 12:16).

Psalm 64

64:1–10 This psalm begins with a vivid description of the devious ways of the wicked, especially their speech (vv. 3–5, 8). Still, the psalmist does not fear that God will lose control of the situation. After seeing His justice at work, the righteous will be glad and trust all the more in Him (64:10).

I. The Malevolent Ingenuity of the Wicked (64:1-6)

II. The Memorable Reciprocation by the LORD (64:7-10)

64:1 Preserve…from fear. This word for “fear” means “dread,” and is a different Heb. word than the “fear” in verses 4 and 9. The psalmist recognized that the fear of an enemy can be as destructive as an actual assault.

64:3 sharpen their tongue. Their intent was to slander with their speech (cf. Ps. 59:7).

64:4 in secret. Anonymously.

64:5 “Who will see them?” This was a question of brazen autonomy. They mock the omniscience of God (cf. Ps. 59:7).

64:6 inward thought…heart…deep. The evil intent of the unrighteous flows from inward depravity.

64:7 God shall shoot…arrow. The arrows of God, as OT history demonstrates, include natural judgments such as deadly disease, defeat, and calamity.

64:8 stumble…own tongue. God providentially steers the plots of the wicked to their own demise.

64:9 shall declare. Believers should glorify God, not only for His love and mercy, but also for His marvelous acts of judgment on the wicked.

Psalm 65

65:1–13 This is a praise psalm, full of hopeful, confident, even enthusiastic feelings in response to God’s goodness with no complaints or curses. The setting is a celebration at the tabernacle, perhaps at the Feast of Unleavened Bread in the spring, or the Feast of Tabernacles in the fall.

I. Praise for Spiritual Blessings (65:1-5)

II. Praise for Natural Blessings (65:6-13)

65:1 Zion. Specifically the hill in Jerusalem where Israel worshiped Jehovah, but also synonymous with the Promised Land (cf. Ps. 48:2; also Pss. 3:4; 9:12; 24:3; 68:5; 87). vow…performed. This is likely a reference to vows made by the farmers because of an abundant harvest (cf. Pss. 56:12; 61:8).

65:2 all flesh will come. Reference to the future millennial kingdom when all the world will worship the Lord (cf. Zech. 14:16–19).

65:3 atonement. The word, found 3 times in the Psalms (78:38; 79:9), means to cover sin and its effects. In the OT, atonement was symbolized in sacrificial ritual (cf. Ex. 30:10; Lev. 16:10, 11), though actual forgiveness of sin was ultimately based on the death of Christ applied to the penitent sinner (cf. Heb. 9).

65:5 confidence…earth…seas. Unlike local heathen gods, Jehovah God is not just the God of a single locality. The universal worship of the Lord is required of all men (cf. Rom. 1:18–32) and will be a reality in the messianic era when the kingdom of God will cover the earth (cf. Is. 2:1–4; Zech. 14:9).

65:8 outgoings…morning…evening. The nations who live in the E where the sun first makes its morning appearance, and those who live in the W where the sun disappears into darkness rejoice in the Lord.

65:11 paths drip with abundance. Like a farm wagon dropping its overflow along the cart path.

Psalm 66

66:1–20 This joyful psalm begins with group praise and then focuses on the individual worship. The psalmist rehearses some of the major miracles in Israel’s history and testifies that God has always been faithful in the midst of serious troubles.

I. Communal Hymn of Praise to God (66:1-12)

A. For Future Glory (66:1-4)

B. For Previous Faithfulness (66:5-7)

C. For Continual Protection (66:8-12)

II. An Individual Hymn of Praise to God (66:13-20)

A. Through Fulfilled Vows (66:13-15)

B. For Answered Prayer (66:16-20)

66:1 joyful shout. A shout of loyalty and homage, as in 1 Sam. 10:24.

66:4 All the earth shall worship You. This praise is not only an acknowledgment of God’s universal Lordship, but also an intimation of the people’s belief in a future worldwide kingdom where God will be worshiped (cf. Is. 66:23; Zech. 14:16; Phil. 2:10, 11).

66:6 sea…river. A reference to the crossing of the Red Sea and possibly the Jordan River. The OT writers considered the Red Sea crossing the ultimate demonstration of God’s power, as well as His care for Israel.

66:9 feet to be moved. God had prevented them from prematurely slipping into the realm of the dead.

66:10 refined us as silver. God had brought the nation through purifying trials.

66:11 brought us into the net. The psalmist speaks of a hunter’s net or snare as a metaphor for some extremely difficult situations into which God had brought Israel.

66:12 ride over our heads. A picture of a hostile army riding in victory over Israel’s defeated troops.

66:13 pay You my vows. Paying the vows is spelled out in the following verses as offering sacrifices of dedication which had been previously promised God (cf. Lev. 1; 22:18, 21; Pss. 56:12; 61:8; 65:1).

Psalm 67

67:1–7 This brief psalm develops two optimistic themes: the need and result of God’s mercy, and the future universal worship of God. The psalm reflects the promise to Abraham that God would bless his descendants, and in Abraham, “all the families of the earth” (Gen. 12:1–3).

I. The Prayer for Divine Mercy (67:1, 2)

II. The Plea for Universal Worship (67:3-5)

III. The Prospect of Divine Blessings (67:6, 7)

67:1 face to shine. When a king smiled on a supplicant with pleasure, the petitioner was likely to receive his request (cf. Num. 6:24–26; Pss. 31:16; 44:3; 80:3, 7, 19; 119:135; Prov. 16:15).

67:3 peoples. A reference to the inclusion of the Gentile nations in the millennial kingdom (cf. Is. 56:3–8; 60:1–14; Zech. 14:16–19; Matt. 8:11; 25:31–46; Rev. 20:1–10).

Psalm 68

68:1–35 This exuberant psalm includes prayer, praise, thanksgiving, historical reminder, and imprecation. It expresses a pride in Jehovah God for His care over His people and His majesty in the universe. The writing of this psalm may have come out of David’s jubilant restoration of the ark of the covenant to Jerusalem (cf. 2 Sam. 6:12–15).

I. A Fanfare of Commendation (68:1-6)

II. A Reflection on Faithfulness (68:7-18)

III. An Acclamation of Majesty (68:19-31)

IV. An Invitation to Praise (68:32-35)

68:1 Let God arise. The first sentence in this psalm is essentially the same as Num. 10:35. It was perhaps a fanfare of words announcing the movement of the ark of the covenant (cf. vv. 24–27; also 2 Sam. 6:12–15).

68:4 His name YAH. A shortened form of Yahweh, often translated LORD (cf. v. 16; Ex. 3:15). Other names for God in this psalm include God (Elohim, v. 1), Lord (Adonai, v. 11), Almighty (v. 14), LORD God (v. 18), God the Lord (v. 20), and King (v. 24).

68:6 solitary in families. God cares for those who have lost families, especially the orphans and widows (v. 5; cf. Ex. 22:22–24; Ps. 10:14; James 1:27). brings out…bound. Speaks of God’s liberating prisoners of war.

68:9 confirmed Your inheritance. God sustains His covenant people.

68:14 snow in Zalmon. “Zalmon” means “black” or “dark mountain.” The “snow” pictures the contrast of corpses or bones scattered over the mountain.

68:15 mountain of Bashan. A mountain across the Jordan to the E, here figuratively described as jealous of Mt. Zion (cf. v. 16), the place which had been chosen for the special presence of God (cf. Jer. 22:20, 21).

68:17 Sinai, in the Holy Place. God’s presence had been with the armies in the same way it had been on Mt. Sinai at the giving of the law (cf. Ex. 19).

68:18 ascended on high. Paul quotes this text in Eph. 4:8 where he applies it to Christ’s ascending to the heavens in triumph.

68:22 Bashan…sea. Whether the enemy tries to escape by land (Bashan) or by sea, God will bring them back to be destroyed by His people (cf. Amos 9:2–4).

68:24 procession…sanctuary. A description of the celebration when the ark of the covenant, a symbol of God’s presence, was brought to Mt. Zion (cf. 1 Chr. 15:16–28).

68:27 Benjamin…Naphtali. Representative tribes of Israel, two from the S (Benjamin and Judah) and two from the N (Zebulun and Naphtali).

68:29 Kings…presents. This section of praise (vv. 28–35) looks forward to the Messiah’s reign when the world will universally worship God in the temple in Jerusalem (cf. Is. 2:2–4; 18:7; 45:14; 60:3–7; Ezek. 40–48; Hag. 2:7; Zech. 2:11–13; 6:15; 8:21, 22; 14:16–19).

68:30 pieces of silver. Tribute money, signifying subservience to God.

Psalm 69

69:1–36 This psalm is a prayer of desperation. David realizes that because he is hated by others, he may shortly be killed. Though he begs for rescue, and calls down curses on his enemies, he concludes the psalm with a high note of praise, with inferences concerning the coming messianic kingdom when all enemies of God’s people are dealt with swiftly and severely (cf. Rev. 2:27). Much of this psalm was applied to Christ by the NT writers. This psalm expresses the feelings of any believer who is being horribly ridiculed, but it uniquely refers to Christ.

I. The Prayer of Desperation (69:1-28)

A. The Description of His Situation (69:1-3)

B. The Reason for His Situation (69:4-12)

C. The Hope for His Situation (69:13-18)

D. The Reproach of His Situation (69:19-21)

E. The Revenge for His Situation (69:22-28)

II. The Promise of Salvation (69:29-36)

69:Title. “The Lilies.” The name of a tune. See note on Ps. 45: Title.

69:4 hate me. Quoted in John 15:25.

69:6 be ashamed. The psalmist fears that his dismal situation may be a stumbling block to other believers.

69:8 alien…children. Even his family rejected him (cf. Matt. 12:46–50; John 7:3–5).

69:9 has eaten me up. The psalmist has brought hatred and hostility on himself by his unyielding insistence that the behavior of the people measure up to their outward claim of devotion to God. Whenever God was dishonored he felt the pain, because he loved God so greatly. Jesus claimed for Himself this attitude, as indicated in John 2:17; Rom. 15:3.

69:11 sackcloth. David’s wearing of sackcloth, a symbol of grief, brought even more ridicule.

69:12 sit in the gate. The highest in society, those who sat in the gate of a city, were usually governmental officials. Even there city leaders were gossiping about the psalmist. song of the drunkards. The dregs of society, the drunkards, ridiculed David in their raucous songs.

69:15 pit shut its mouth. The “pit” was another word for Sheol, the realm of the dead. The psalmist felt that death was imminent.

69:21 gall…vinegar. Gall was a poisonous herb. Here it serves as a metaphor for betrayal. Friends who should provide sustenance to the psalmist had turned against him. Gall in vinegar was actually offered to Christ while He was on the cross (Matt. 27:34).

69:22 table become a snare. A snare was a trap for birds. The psalmist prays that the plots of the wicked against him would backfire and destroy them instead.

69:22, 23 Quoted in Rom. 11:9, 10.

69:25 Quoted in Acts 1:20 with reference to Judas.

69:26 the ones You have struck. Those hostile to the psalmist were ridiculing him as one suffering from God’s chastisement. In its messianic application, the suffering of the Messiah was a part of God’s plan from eternity past (cf. Is. 53:10).

69:31 better than an ox or bull. See Ps. 51:16; also Heb. 9:11, 12; 10:9–12. horns and hooves. Implies a grown animal, one that would be especially valuable.

Psalm 70

70:1–5 This prayer for deliverance from one’s enemies is nearly identical to Ps. 40:13–17. It substitutes “God” for “LORD” in vv. 1, 4, 5.

Psalm 71

71:1–24 One of the features of the psalms is that they meet the circumstances of life. This psalm to God expresses the concerns of old age. At a time in his life when he thinks he should be exempt from certain kinds of troubles, he once again is personally attacked. Though his enemies conclude that God has abandoned him, the psalmist is confident that God will remain faithful.

I. Confidence in God Stated (71:1-8)

II. Confidence in God Practiced in Prayer (71:9-13)

III. Confidence in God Vindicated (71:14-24)

71:3 continually. Psalm 71:1–3 is almost the same as Ps. 31:1–3a. One difference, however, is the word “continually,” which the elderly person writing this psalm wants to emphasize. God has “continually” been faithful (cf. vv. 6, 14).

71:7 a wonder. A reference to his trials. People are amazed at this person’s life, some interpreting his trials as God’s care, and others as God’s punishment.

71:15 their limits. The blessings of God’s salvation and righteousness are innumerable.

71:20 from the depths of the earth. Not actual resurrection, but rescue from near-death conditions and renewal of life’s strength and meaning.

Psalm 72

72:1–20 This is a Coronation Psalm, dedicated to the prosperity of Solomon at the beginning of his reign (1 Kin. 2). No NT writer applies any of the psalm to Christ. Still, since the Davidic kings and the Messiah’s rule occasionally merge into each other in the OT literature, the messianic inferences here ought not to be missed (vv. 7, 17; cf. Is. 11:1–5; 60–62). This psalm describes a reign when God, the king, nature, all classes of society, and foreign nations all live together in harmony.

I. A Just Reign (72:1-4)

II. A Universal Reign (72:5-11)

III. A Compassionate Reign (72:12-14)

IV. A Prosperous Reign (72:15-17)

V. A Glorious Reign (72:18-20)

72:1 Your judgments. A prayer that the king would faithfully mediate God’s justice on the nation (cf. Deut. 17:18–20). the king’s Son. A reference primarily to Solomon, emphasizing his bond with the Davidic dynasty; but it also anticipates Messiah’s reign as the culmination of the Davidic Covenant (cf. 2 Sam. 7:12, 13; Ps. 2:1–12).

72:3 mountains…peace. When the king rules with justice and compassion, the earth itself radiates well-being.

72:7 Until the moon is no more. Primarily referring to the length of the Davidic dynasty, and possibly also specifically to the messianic reign (2 Sam. 7:16; Ps. 89:3, 4, 29, 36, 37; Luke 1:30–33). Jeremiah also makes the same kind of observation (cf. Jer. 33:23–26).

72:8 the River. Israel’s boundaries were to extend to the River Euphrates (cf. Ex. 23:31; 1 Kin. 4:21; Ps. 89:25).

72:10 Tarshish…Seba. Countries near and far which brought tribute to Solomon (cf. 1 Kin. 4:21; 10:1, 23, 24; Is. 60:4–7; Jer. 6:20). Tarshish is probably in Spain; Sheba, a kingdom in southern Arabia (modern Yemen); and Seba, a N African nation.

72:20 are ended. Asaph’s psalms immediately follow after this (Pss. 73–83), though David did author some of the psalms included later in the collection (e.g., Pss. 86, 101, 103). This closes Book II (Pss. 42–72) of the Psalms.

Psalm 73

73:1–28 This psalm illustrates the results of allowing one’s faith in God to be buried under self-pity. The psalmist became depressed when he contrasted the seeming prosperity of the wicked with the difficulties of living a righteous life. Beginning in v. 15, however, his attitude changes completely. He looks at life from the perspective of being under the control of a sovereign, holy God, and concludes that it is the wicked, not the righteous, who have blundered.

I. Perplexity Over the Prosperity of the Wicked (73:1-14)

A. Their Prosperity (73:1-5)

B. Their Pride (73:6-9)

C. Their Presumption (73:10-14)

II. Proclamation of the Justice of God (73:15-28)

A. His Perspective (73:15-17)

B. His Judgments (73:18-20)

C. His Guidance (73:21-28)

73:Title. Asaph. Asaph was a Levite who led one of the temple choirs (1 Chr. 15:19; 25:1, 2). His name is identified with Ps. 73–83, and also Ps. 50 (see note on 50: Title). He either wrote these psalms, or his choir sang them, or later choirs in the tradition of Asaph sang them.

73:4 no pangs in their death. The wicked seem to go through life in good health, and then die a painless death.

73:9 tongue walks through the earth. The insolent speech of the wicked can be heard anywhere one goes.

73:10 are drained by them. Those who associate with the wicked person “drink in” everything he declares (cf. Ps. 1).

73:11 is there knowledge in the Most High? The wicked insist on living as if God is not omniscient and does not know what happens on earth.

73:17 sanctuary of God. As the psalmist worshiped God at the worship center, he began to understand God’s perspective on the fate of the wicked. This is the turning point of the psalm.

73:20 despise their image. The wicked are like a bad dream which one forgets as soon as he awakens. Their well-being is fleeting.

73:22 like a beast before You. The psalmist confesses his sin of evaluating life secularly and faithlessly.

73:27 perish…You have destroyed. The psalmist concludes that those who abandon God and attempt to live an autonomous life based on self-chosen idols will eventually endure eternal death.

Psalm 74

74:1–23 This community lament expresses the agony of the people in the midst of the most excruciating of circumstances. It was bad enough that Israel’s enemies had destroyed the temple (cf. 2 Kin. 25). But even worse, it seemed to the psalmist that God had abandoned them. In this prayer he reminds God of His bond with Israel, His past supernatural deeds in the protection of Israel, and begs God to save His covenant nation now (cf. Ps. 137 and Lamentations).

I. The Terror of Abandonment (74:1-11)

II. The Remembrance of Omnipotence (74:12-17)

III. The Plea for Help (74:18-23)

74:Title. Asaph. If this psalm reflects the destruction of the temple by Nebuchadnezzar in 586 B.C., Asaph would have been dead by then. Thus this title may mean that this psalm was written by or sung by a later Asaph choir (see notes on Pss. 50, 73:Title).

74:2 tribe of Your inheritance. The psalmist laments that even though God possessed Israel, He had not protected it.

74:3 Lift up Your feet. An anthropomorphism meaning to hurry to come to examine the rubble.

74:4 their banners for signs. The ravagers had set up their military and pagan religious banners in God’s temple.

74:5 lift up axes. Like lumberjacks surrounded by trees, the enemy had furiously destroyed everything in sight in the temple of God.

74:8 the meeting places. God allowed only one sanctuary and during Josiah’s revival, the high places had been destroyed (cf. 2 Kin. 22, 23). This may be a reference to the several rooms of the temple, or to nonsacrificial religious sites throughout the land.

74:9 our signs. While hostile and pagan signs were everywhere, signs of true Jehovah worship, such as the altars for sacrifice, were missing.

74:13 divided the sea. Most likely a reference to God’s creation activity, rather than to the parting of the Red Sea (cf. Gen. 1:6–8; Ex. 14:26–31). sea serpents. This identifies whales, sharks, and other large sea creatures, including dinosaurs.

74:14 Leviathan. See note on Job 41:1.

74:15 broke open the fountain…flood. This may be a reference to the universal flood (cf. Gen. 7:11), or it may describe creation (Gen. 1:6–8).

74:17 set all the borders. As Creator, God made day and night, the seasons (v. 16); He divided the land from the sea; and He even established national boundaries.

74:20 the covenant. The people had apostatized (cf. Ex. 16:3–8). God, however, was still in an eternal covenant (the Abrahamic Covenant) with the nation (cf. Gen. 17:1–8).

Psalm 75

75:1–10 In this psalm, the believing community asserts that, in spite of physical, moral, and societal turmoil, God never loses control of the universe. He gives stability to earthly life, and He will judge the wicked at the appropriate time. Structurally, the psalm revolves around 3 metaphors: pillars of the earth (v. 3); horns (vv. 5, 6, 10); and God’s cup of wrath (v. 8).

I. Divine Stability of the Universe (75:1-3)

II. Divine Justice over the World (75:4-10)

75:Title. “Do Not Destroy.” See note on Ps. 57:Title.

75:1 Your name is near. God’s name represents His presence. The history of God’s supernatural interventions on behalf of His people demonstrated that God was personally immanent. But OT saints did not have the fullness from permanent, personal indwelling of the Holy Spirit (cf. John 14:1, 16, 17; 1 Cor. 3:16; 6:19).

75:3 I set up its pillars firmly. In uncertain times, God stabilizes societies through His common grace.

75:4 Do not lift up the horn. The horn symbolized an animal’s or human’s strength and majesty (cf. Deut. 33:17; Amos 6:13; Zech. 1:18–21). Lifting up the horn apparently described a stubborn animal who kept itself from entering a yoke by holding its head up as high as possible. The phrase thus symbolized insolence or rebellion.

75:8 cup. The cup of wrath describes God’s judgment which He forces down the throats of the wicked (cf. Job. 21:20; Is. 51:17; Jer. 25:15–29; Matt. 20:22; 26:39).

75:10 horns…cut off. To cut off the horns of the wicked would be to humble them (cf. v. 4).

Psalm 76

76:1–12 This psalm teaches that God is willing to use His great power for His people. Some commentators, including the editors of the LXX, have suggested that this psalm was written to celebrate the destruction of Sennacherib’s Assyrian army in 701 B.C., as well as the subsequent assassination of Sennacherib himself (vv. 5, 6; cf. 2 Kin. 18, 19; Is. 36, 37). The psalm also includes eschatological overtones (especially vv. 8–12), when Jehovah will defeat His enemies and bring them into judgment.

I. God’s Nearness to His People (76:1-3)

II. God’s Deliverance of His People (76:4-9)

III. God’s Majesty to His People (76:10-12)

76:Title. Asaph. See notes on Pss. 50, 73, 74:Title.

76:3 broke the arrows…shield…sword. God destroyed the enemy’s weapons.

76:4 mountains of prey. Probably a poetic description of the attackers.

76:5 the use of their hands. God had crippled the enemy soldiers.

76:10 wrath of man shall praise You. The railings against God and His people are turned into praise to God when God providentially brings the wicked down (cf. Is. 36:4–20; Acts 2:23; Rom. 8:28).

76:12 cut off the spirit of princes. God shatters the attitude of proud governmental leaders who rebel against Him.

Psalm 77

77:1–20 This psalm illustrates one cure for depression. The psalmist does not explain the cause of his despair, but he was definitely locked into gloom. When he thought about God, it only caused him to complain bitterly. But beginning in v. 10, the psalmist’s mood starts to change because he commits himself to focusing on God’s goodness and past acts of deliverance. His lament then changes into a hymn of praise.

I. The Irritations of a Depressed Soul (77:1-9)

II. The Intention to Refocus the Mind (77:10-15)

III. The Illustrations of God’s Past Blessings (77:16-20)

77:Title. Jeduthun. See note on Ps. 39:Title.

77:2 hand was stretched out. This was the posture for prayer. The psalmist prayed throughout the night.

77:4 hold my eyelids open. The psalmist was so upset that he could neither sleep nor talk rationally.

77:6 my song in the night. The remembrance of happier times only deepened his depression. spirit makes diligent search. His spirit continually meditated on possible solutions to his problems.

77:10 years of the right hand of the Most High. The psalmist began to remember the times when God used His right hand (power) to strengthen and protect him.

77:16 waters…were afraid. A dramatic picture of God’s parting the waters of the Red Sea (cf. v. 19; also Ex. 14:21–31; 15:1–19).

77:17 Your arrows. A metaphor for lightning flashes.

Psalm 78

78:1–72 This didactic psalm was written to teach the children how gracious God had been in the past in spite of their ancestors’ rebellion and ingratitude. If the children learn well the theological interpretation of their nation’s history, hopefully they would “not be like their fathers” (v. 8). The psalmist especially focuses on the history of the Exodus.

I. Exhortation on the Instruction of Children (78:1-11)

II. Lecture on the Graciousness of God (78:12-72)

A. Rehearsal of Israel’s History (78:12-39)

B. Reiteration of Historical Lessons (78:40-72)

78:2 parable. The word is used here in the broader sense of a story with moral and spiritual applications. dark sayings. Puzzling, ambiguous information. The lessons of history are not easily discerned correctly. For an infallible interpretation of history, there must be a prophet. The specific puzzle in Israel’s history is the nation’s rebellious spirit in spite of God’s grace.

78:9 children of Ephraim. The act of treachery or apostasy of this largest of the northern tribes is not specifically identified in Israel’s history.

78:12 field of Zoan. The regions of Zoan, an Egyptian city.

78:13 waters stand up like a heap. The parting of the Red Sea at the beginning of the Exodus, which allowed Israel to escape from the Egyptian armies, was always considered by the OT saints to be the most spectacular miracle of their history (cf. Ex. 14).

78:15 split the rocks. Twice in the wilderness, when Israel desperately needed a great water supply, God brought water out of rocks (cf. Ex. 17:6; Num. 20:11).

78:18 the food of their fancy. Instead of being grateful for God’s marvelous provisions of manna, the Israelites complained against God and Moses. God sent them meat, but also judged them (Num. 11).

78:19 prepare a table in the wilderness. The answer was “yes,” but the question implied a sarcastic lack of faith.

78:27 rained meat. A poetic description of the quail which dropped into Israel’s camp in the wilderness (Num. 11:31–35).

78:41 limited the Holy One. The Israelites did this by doubting God’s power.

78:42 did not remember His power. The generations of Israelites which left Egypt and eventually died in the wilderness were characterized by ignoring God’s previous acts of power and faithfulness. The following verses (vv. 42–55) rehearse the plagues and miracles of the Exodus from Egypt, which marvelously demonstrated God’s omnipotence and covenant love.

78:57 deceitful bow. This is a useless bow.

78:60 tabernacle of Shiloh. Shiloh was an early location of Jehovah worship in the Promised Land. The capture and removal of the ark from Shiloh by the Philistines symbolized God’s judgment (cf. Josh. 18:1; 1 Sam. 1:9; 3:1; 4:1–22).

78:65 mighty man…wine. The picture is that of a furious, raging warrior entering the battle on Israel’s side.

78:68 the tribe of Judah. Instead of the prestigious tribes, God chose Judah. In Judah was Mt. Zion where the central worship center of Jehovah was located. Also, David their king, as well as his royal descendants, were from this tribe.

Psalm 79

79:1–13 The historical basis for this lament psalm was probably Nebuchadnezzar’s destruction of the temple in 586 B.C. (cf. Ps. 74; 2 Kin. 25:8–21; Lam. 1–5). The psalm contains prayer for the nation’s spiritual needs, curses against the enemies of God’s people, and praises in anticipation of God’s actions. The psalm helps the believer express his anguish in a disaster when it seems as though God is aloof.

I. The Lamentation Over the National Disaster (79:1-4)

II. The Supplication for Divine Intervention (79:5-13)

A. The Prayer for Vindication (79:5-7)

B. The Prayer for Forgiveness (79:8, 9)

C. The Prayer for Reprisal (79:10-12)

D. The Praise for Response (79:13)

79:1 nations. In this context, the word refers to heathen, pagan people. inheritance. The inheritance of God was national Israel, and specifically its capital city, Jerusalem, where the temple was located.

79:9 atonement. See Ps. 65:3. For Your name’s sake. A defeat of a nation was believed to be a defeat of its god. A mark of spiritual maturity is one’s concern for the reputation of God.

79:10 “Where is their God?” The heathen were mocking Israel’s God by saying that the destruction of the nation implied that its God was nonexistent.

79:11 appointed to die. A prayer for the preservation of the prisoners awaiting execution in the enemy’s dungeon.

79:12 sevenfold into their bosom. A petition that God would restore His reputation by bringing a destruction of the enemies much worse than what had happened to Israel.

Psalm 80

80:1–19 This psalm was probably written from Jerusalem in astonishment at the captivity of the 10 northern tribes in 722 B.C. The psalmist recognized that God’s people had removed themselves through apostasy from the blessings of the Mosaic Covenant. So he begs God to act and to restore His people into covenant blessings (vv. 3, 7, 14, 19).

I. Prayer for Divine Restoration (80:1-3)

II. Despair over God’s Anger (80:4-7)

III. Description of God’s Vine (80:8-16a)

IV. Prayer for Divine Restoration (80:16b-19)

80:Title. “The Lilies.” The name of a tune. See note on Ps. 45:Title.

80:1 dwell between the cherubim. A reference to the ark of the covenant, a symbol for God’s presence. The images of two cherubim sat on top of the ark, facing each other (cf. Ex. 37:1–9).

80:3 face to shine. See note on Ps. 67:1; cf. 80:7, 19.

80:4 God of hosts. See note on Ps. 59:5; cf. 80:7, 14.

80:8 vine out of Egypt. The vine is a metaphor for Israel, whom God delivered out of Egypt and nurtured into a powerful nation (cf. Is. 5:1–7; 27:2–6; Matt. 21:33–40).

80:17 son of man. In this context, this phrase is primarily a reference to Israel. In a secondary sense, the “son of man” may allude to the Davidic dynasty and even extend to the Messiah, since He is so frequently called by that title in the NT.

Psalm 81

81:1–16 This psalm was intended to be used in the celebration of one of the feasts of Israel, most likely the Feast of Tabernacles. After the call to worship (vv. 1–5), the psalm presents a message from God in the first person (vv. 6–16). This oracle pleads with Israel to “listen” to Him (v. 13), so that He might pour out on the nation the blessings of the covenant.

I. A Call to Joyful Worship (81:1-5)

II. A Call to Godly Obedience (81:6-16)

81:Title. an instrument of Gath. See note on Ps. 8:Title.

81:2 lute. A musical instrument with a long and narrow neck resembling a guitar.

81:3 New Moon…full moon. The seventh month of Israel’s year (Tishri; Sept./Oct.) culminated the festival year with a succession of celebrations. The month began with the blowing of the trumpets, continued with the Day of Atonement on the tenth day, and celebrated the Feast of Tabernacles on the fifteenth day when the moon was full. The Feast of Tabernacles praised God for His care in the wilderness wanderings, and also pointed to the coming kingdom (Matt. 17:1–4).

81:5 language…not understand. Either the psalmist heard a message, the meaning of which he did not grasp, in which case this message is presented as an oracle in the following verses; or, the psalmist is referring to the Egyptian language, which the Jews did not know.

81:6 hands…freed…baskets. The Israelites in Egypt were forced to carry bricks and clay in baskets.

81:7 secret place of thunder. Probably a reference to God’s presence on Mt. Sinai at the giving of the law (cf. Ex. 19:16ff.; 20:18ff.). waters of Meribah. Meribah, which means “strife” or “dispute,” marked places where Israel tempted God (cf. Ex. 17:1–7; Num. 20:1–13; Pss. 95:8; 106:32).

81:14 soon subdue their enemies. One of the blessings of obedience promised to Israel in the Mosaic Covenant was victory over its enemies (cf. Num. 33:52–56; Deut. 6:16–19; 7:16–24).

81:16 honey from the rock. This phrase was first used by Moses in his song of praise (Deut. 32:13). Though honey is sometimes found in the clefts of rocks, the intent of the figure here is more likely to valuable food provided from unlikely places.

Psalm 82

82:1–8 This psalm, like Pss. 2 and 58, focuses on the injustices of tyranny. The psalmist pictures God standing in the assembly of earthly leaders, to whom He has delegated authority, and condemning their injustices. The final prayer of the psalmist (v. 8) is that God Himself will take direct control of the affairs of this world.

I. The Assembly of World Leaders Before God (82:1)

II. The Evaluation of World Leaders by God (82:2-7)

III. The Replacement of World Leaders with God (82:8)

82:1 congregation of the mighty. The scene opens with God having called the world leaders together. among the gods. Some have taken this psalm to be about demons or false pagan gods. The best interpretation is that these “gods” are human leaders, such as judges, kings, legislators, and presidents (cf. Ex. 22:8, 9, 28; Judg. 5:8, 9). God the Great Judge, presides over these lesser judges.

82:2–4 judge unjustly. God accuses the lesser human judges of social injustices which violate the Mosaic law (e.g., Deut. 24).

82:5 darkness. Signifies both intellectual ignorance and moral iniquity. foundations of the earth are unstable. When leaders rule unjustly, the divinely established moral order which undergirds human existence is undermined.

82:6 I said. Kings and judges are set up ultimately by the decree of God (Ps. 2:6). God, in effect, invests His authority in human leaders for the stability of the universe (cf. Rom. 13:1–7). But God may revoke this authority (v. 7). “You are gods.” Jesus, in quoting this phrase in John 10:34, supported the interpretation that the “gods” were human beings. In a play on words, He claims that if human leaders can be called “gods,” certainly the Messiah can be called God. children of the Most High. Created by God for noble life.

82:7 die like men. In spite of being made in God’s image, they were mortal and would die like human beings. fall like…princes. The unjust rulers would become vulnerable to the violent deaths which often accompanied tyranny.

82:8 You shall inherit all nations. The psalmist prayerfully anticipates the future when God will set up His kingdom and restore order and perfect justice to a sin-cursed world (cf. Pss. 96, 97; Is. 11:1–5).

Psalm 83

83:1–18 This psalm, a national lament which includes prayer and imprecations, may be best studied with a map since several individual national enemies of Israel are noted. Second Chronicles 20:1–30 may record the specific historical event prompting this psalm, though some Bible students believe that the nations mentioned are only symbolic of all of Israel’s enemies. The psalmist begs God to rescue Israel from its enemies as He had done so many times in the past.

I. A Plea for Help (83:1)

II. A Protest Against Israel’s Enemies (83:2-8)

III. A Petition for Divine Judgment (83:9-18)

83:2 Your enemies. Throughout this psalm, the hostile nations are described as God’s enemies.

83:4 cut them off. The hostile nations, under Satan’s influence, repudiated God’s promise to preserve forever the nation of Israel (cf. Gen. 17:7, 8; Ps. 89:34–37).

83:6 Edom…Hagrites. The list of nations represents Israel’s enemies throughout its history. Edom descended from Esau and lived SE of Israel. The Ishmaelites, descendants from Abraham and Hagar, were Bedouin tribes. The Moabites descended from Lot (cf. v. 8) and were tribal people living E of the Jordan (cf. Judg. 11:17, 18; Is. 15, 16). The Hagrites were a nomadic tribe living E of the Jordan (1 Chr. 5:10, 19, 20).

83:7 Gebal…Tyre. Gebal was probably a community S of the Dead Sea, near Petra in Edom. Ammon, a nation descending from Lot, was located E of the Jordan River. The Amalekites, nomads living SE of the Jordan River, were descendants of Esau (cf. Gen. 36:12, 16; Ex. 17:8–13; Num. 24:20; Judg. 6:3; 1 Sam. 15:1–8). Philistia was located SW of Israel (Judg. 14–16). Tyre was NW of Israel (cf. Ezek. 27).

83:8 Assyria. This dominant nation of the eighth century B.C. took captive the northern 10 tribes of Israel in 722 B.C. Assyria used smaller nations, like Moab and Ammon (the children of Lot; cf. Gen. 19:36–38), to accomplish its military goals.

83:9 Midian…Jabin. The psalmist reminded God of famous past victories. Gideon had defeated the Midianites (Judg. 7:19–25). Barak and Deborah defeated Jabin and his army commander, Sisera, near the Brook Kishon (Judg. 4, 5).

83:11 Oreb…Zalmunna. These men were chiefs of the Midianites when they were defeated by Gideon (cf. Judg. 6–8).

83:13–15 The psalmist uses several dramatic similes in his prayer for the destruction of Israel’s enemies.

83:18 know…Most High. The purpose of the maledictions against the hostile nations is neither personal nor national, but spiritual: that the nations may know and glorify God. whose name alone is the LORD. “Alone” should precede “are” in the next phrase. The Gentile nations need to know that the God of the Bible is the only God.

Psalm 84

84:1–12 This psalm, like other psalms of ascent (Pss. 120–134), expresses the joy of a pilgrim traveling up to Jerusalem, then up into the temple to celebrate one of the feasts. The pilgrim focuses his attention especially on the thought of being in the very presence of the Lord God. The NT believer-priest, in an even greater way, can come into the presence of the Lord (cf. Heb. 4:16; 10:19–22).

I. The Expectation of Worshiping God (84:1-4)

II. The Expedition to Worship God (84:5-7)

III. The Elation at Worshiping God (84:8-12)

84:Title. instrument of Gath. See note on Ps. 8:Title. sons of Korah. These descendants of Levi through Kohath were the gatekeepers and musicians in the temple at Jerusalem (1 Chr. 6:22; 9:17–32; 26:1; see all Pss. 42–49; 84, 85; 87, 88).

84:1 lovely is Your tabernacle. The temple worship center was “lovely” because it enabled the OT saint to come into the presence of God (cf. Pss. 27; 42:1, 2; 61:4; 63:1, 2). LORD of hosts. “Hosts” represent God’s angelic armies, thus God’s omnipotence over all powers in heaven and on earth (cf. vv. 3, 8, 12).

84:2 longs…faints…cry out. The psalmist is consumed with his happy, but intense desire to worship God in the temple.

84:3 sparrow…swallow. The psalmist admires these birds who were able to build their nests in the temple courtyards, near the altars of God.

84:4 Blessed. This word is used 3 times (vv. 4, 5, 12) to describe the happiness of those who, like the sons of Korah, “lodged all around the house of God” (1 Chr. 9:27).

84:6 Valley of Baca. “Baca” can be translated as “weeping” or “balsam tree.” The valley was an arid place on the way to Jerusalem. They make it a spring. The pilgrims traveling to a festival of worship at Jerusalem turn an arid valley into a place of joy.

84:7 strength to strength. Anticipation of joyous worship of God in Jerusalem overcame the pilgrims’ natural weariness in their difficult journey. Zion. See note on Ps. 87:2.

84:9 behold our shield. A metaphor for the king, who also would have participated in a festival at the temple (cf. Ps. 47:9; Hos. 4:18). the face of Your anointed. The king is regularly described as God’s “anointed” (Pss. 2:2; 18:50; 20:6; 28:8; 89:38, 51). The psalmist thus prays that God would look upon the king with favor, blessing his reign with prosperity.

84:10 doorkeeper. One day standing at the door of the temple, or just being near even if not inside, was better than a thousand days fellowshiping with the wicked.

84:11 sun and shield. This pictures God’s overall provision and protection.

Psalm 85

85:1–13 The psalmist pledges that God will again demonstrate His covenant love to Israel. God has been merciful in the past; He is angry presently; but He will restore Israel in the future (cf. Deut. 30; Hos. 3:4, 5). Though God judges, He is faithful to His promises. The feelings expressed in this psalm may describe those of the Jews returning from exile in Babylon. Though they were grateful for restoration to their land, they were disappointed that the conditions did not measure up to the glory of the pre-Exilic life there (cf. Ezra 3:12, 13).

I. Review of God’s Past Mercies (85:1-3)

II. Recognition of God’s Present Anger (85:4-7)

III. Revelation of God’s Future Salvation (85:8-13)

85:Title. sons of Korah. See note on Ps. 84:Title.

85:1 favorable to Your land. In the past, God deemed His nation, Israel, to be acceptable.

85:3 fierceness of Your anger. See note on Ps. 56:7.

85:7 mercy. The word means “loyal love” or “unfailing love,” and specifies God’s faithfulness to His people through His covenant relationship.

85:8 peace. Ultimately this comes in the Messiah’s kingdom (cf. Matt. 10:34; Luke 2:14).

85:9 salvation…who fear Him. Only those who renounce their sinful autonomy and put their complete trust in the living God will participate in the blessings of salvation and the future kingdom (cf. John 3:3–5). glory may dwell in our land. The departure of the glory of God, which signified His presence, is described in Ezek. 10, 11. He withdrew His glory because of the apostasy of the nation immediately preceding the Babylonian Exile (cf. Ezek. 8–11). The return of the glory of the Lord in the future millennial temple is foretold in Ezek. 43:1–4 (cf. Pss. 26:8; 63:2; Is. 40:3–5; 60:1–3; 62:1–5). See note on Lev. 9:23.

85:10 Mercy…truth…righteousness…peace. These 4 spiritual qualities characterizing the atmosphere of the future kingdom of Christ, will relate to each other in perfect harmony and will saturate kingdom life (cf. vv. 10, 13).

85:12 our land…increase. Increase in the fertility and productivity of the land will also characterize the future kingdom of Christ (cf. Is. 4:2; 30:23–26; 32:15; Jer. 31:12; Ezek. 36:8–11; Amos 9:13–15; Zech. 8:11, 12).

Psalm 86

86:1–17 This psalm is an individual lament (cf. Ps. 56) in which David expresses his distress and overcomes that distress through praise and worship. There is a sense of urgency demonstrated by some 14 prayer requests. Undergirding the requests is the covenant relationship (vv. 2, 5, 13).

I. The Request for God’s Attention (86:1-7)

II. The Testimony to God’s Uniqueness (86:8-13)

III. The Plea for God’s Deliverance (86:14-17)

86:2 I am holy. David, though recognizing his sinfulness (v. 1), insisted that by the grace of God he had not broken his covenant with the LORD.

86:4 soul…soul. The psalmist requests that his inner person would be preserved according to the covenant agreements (cf. Deut. 7, 8, 20).

86:8 Among the gods. David is here contrasting the true God with the imaginary deities of the heathen nations (cf. v. 10; also Ex. 15:11; Ps. 89:6; Is. 46:5–11).

86:9 All nations…worship. The psalmists and prophets often look into the future messianic age when all the nations of the world will worship the LORD (cf. Ps. 22:27; Is. 2:3; Zech. 8:21, 22; 14:16–19; Rev. 15:4).

86:11 Unite my heart. The psalmist prays that he would have an undivided heart, single-heartedly loyal to his Lord (cf. Rom. 7:15; James 1:8).

86:14 the proud. The proud (i.e., arrogant, insolent) are those who act independently from God, rebelling against Him and His people (cf. Pss. 119:21, 51, 69, 78, 85, 122).

86:16 the son of Your maidservant. David asks for special favor from God just as a servant born in the household would receive more than a servant brought in from outside the household (cf. Ps. 116:16).

86:17 a sign. A request for a favorable indication that would demonstrate that God was truly on David’s side.

Psalm 87

87:1–7 This psalm describes the Lord’s love for Jerusalem and exalts this city as the religious center of the world in the coming messianic kingdom (cf. Ps. 48). Though the nations of the world (even including some of Israel’s former enemies) will worship the Lord then, Israel will still be the favored nation (cf. Is. 2:2–4; 19:23–25; 45:22–25; 56:6–8; Zech. 8:20–23; 14:16–19).

I. The LORD’s Love for Zion (87:1-3)

II. The LORD’s Favor of Israel (87:4-6)

III. The Musicians’ Exultation over Jerusalem (87:7)

87:Title. sons of Korah. See note on Ps. 84:Title.

87:1 His foundation…holy mountains. “His foundation” means “His founded city,” namely Jerusalem, located in the hill country of Judea.

87:2 gates of Zion. Zion is a poetic description of Jerusalem, seemingly used by the OT writers when special spiritual and religious significance was being attached to the city. Though God certainly loved other cities in Israel, He did not choose any of them to be His worship center (cf. Pss. 122, 125, 132, 133). The gates represent the access of the potential worshiper into the city where he could come into a special worshiping relationship with God. More than all the dwellings of Jacob. The other cities in Israel were not chosen by God to be the place of His special dwelling.

87:3 O city of God! Jerusalem was God’s city because there God met His people in praise and offerings.

87:4 Rahab and Babylon. Rahab was a monster of ancient pagan mythology and symbolized Egypt in the OT (cf. Ps. 89:10; Is. 30:7; 51:9). Two of the superpowers of the ancient world, fierce enemies of Israel, will one day worship the Lord in Zion (cf. Is. 19:19–25). Philistia…Tyre…Ethiopia. Three more Gentile nations, ancient enemies of Israel, whose descendants will worship the Lord in Jerusalem (cf. Is. 14:28–32; 18:1–7). This multinational worship is pictured as a great joy to the Lord Himself. This one was born there. To be born in Jerusalem will be noted as a special honor in the messianic kingdom (cf. vv. 5, 6; also Zech. 8:20–23).

87:7 “All my springs are in you.” “Springs” is a metaphor for the source of joyful blessings. Eternal salvation, including the death and resurrection of Christ, is rooted in Jerusalem. The prophets also tell of a literal fountain flowing from the temple in Jerusalem which will water the surrounding land (cf. Joel 3:18; Ezek. 47:1–12).

Psalm 88

88:1–18 This lament is unusual in that it does not end on a happy note. The psalmist has been ill or injured since the days of his youth (v. 15) and bemoans God’s failure to hear his prayer for good health. He assumes that God is angry with him, but like Job, he knows of no cause for that anger. But though he does not understand God’s ways, the psalmist does turn to God, thus indicating an underlying trust.

I. Complaints Against God’s Action (88:1-9)

II. Challenges to God’s Wisdom (88:10-12)

III. Charges Against God’s Conduct (88:13-18)

88:Title. sons of Korah. See note on Ps. 84:Title. “Mahalath Leannoth.” “Mahalath” is either the name of a tune or an instrument, possibly a reed pipe which was played on sad occasions. “Leannoth” may mean “to afflict” and describes the despair which permeates this psalm. Contemplation. See note on Ps. 32:Title. Heman the Ezrahite. Heman was a musician from the family of the Kohathites, who founded the Korahite choir (cf. 1 Chr. 6:33; 2 Chr. 5:12; 35:15). He may be the same person who was one of the wise men during Solomon’s reign (1 Kin. 4:31). “Ezrahite” may mean “native born,” or may be the name of a family clan (cf. 1 Chr. 2:6).

88:4 go down to the pit. “Pit” is one of several references to the grave in this psalm (cf. the dead, vv. 5, 10; the grave, vv. 3, 5, 11; place of destruction, v. 11).

88:5 Adrift among the dead. Expresses the idea that death cuts off all ties to friends and family as well as to God.

88:7 all Your waves. Like the waves rolling onto the seashore, so God has directed trouble after trouble on the psalmist (cf. v. 17).

88:8 put away my acquaintances. The psalmist claims that the Lord has turned his friends against him. Some see this as a quarantine experience, as from leprosy (cf. v. 18; also Job 19:13–20).

88:9 eye wastes away. This could be a description of the psalmist’s tears, used as a figure for his entire collapse under this distress.

88:10 wonders for the dead. The psalmist reminds God, through a series of rhetorical questions, that the dead cannot testify to God’s goodness.

88:14 hide Your face. That is, not answer prayer.

88:15 die from my youth. The psalmist has had some serious illness or injury from the time of his youth.

88:18 Loved one…friend…acquaintances. See note on verse 8.

Psalm 89

89:1–52 This psalm describes the author’s attempt to reconcile the seeming contradictions between his theology and the reality of his nation’s conditions. Through the first 37 verses, he rehearses what he knows to be theologically accurate: God has sovereignly chosen Israel to be His nation, and David’s descendants to rule. The last third of the psalm reflects the psalmist’s chagrin that the nation had been ravaged and the Davidic monarchy had apparently come to a disgraceful end. To his credit, the psalmist refuses to explain away his theology, but instead keeps the tension, hopefully to be resolved at a later time with the promised reestablishment of an earthly kingdom under one of David’s descendants (cf. Pss. 110, 132).

I. God’s Manifest Faithfulness to the Davidic Covenant (89:1-37)

A. God’s Covenant Love (89:1-4)

B. God’s Praiseworthiness (89:5-18)

C. God’s Covenant with David (89:19-37)

II. God’s Apparent Neglect of the Davidic Covenant (89:38-52)

A. The Psalmist’s Lament (89:38-45)

B. The Psalmist’s Consternation (89:46-51)

C. The Doxology (89:52)

89:Title. Ethan the Ezrahite. Possibly the Levitical singer mentioned in 1 Chr. 6:42 and 15:17, 19 (see note on Ps. 88:Title.).

89:1 mercies. See note on Ps. 85:7 (cf. vv. 2, 14, 24, 28, 33, 49).

89:2 You shall establish…heavens. The psalmist exults that the Lord Himself will guarantee the eternality of the Davidic dynasty (cf. 2 Sam. 23:5).

89:3 covenant with My chosen. The Davidic Covenant, culminating in Messiah’s reign, was established in 2 Sam. 7 (cf. 1 Kin. 8:23; 1 Chr. 17; 2 Chr. 21:7; Pss. 110, 132). The covenant was in the form of a royal grant covenant as God, the Great King, chose David as His servant king. In this type of covenant, the person with whom the LORD established the covenant could violate the terms of the covenant and the LORD would still be obligated to maintain the covenant.

89:4 seed…forever…throne. The covenant with David was extended to his descendants. The throne promise guaranteed that the rightful heir to the throne would always be a descendant of David (cf. vv. 29, 36; see also 2 Sam. 7:13, 16, 18; Luke 1:31–33). The genealogies of Jesus qualify Him for the throne (cf. Matt. 1:1–17; Luke 3:23–38).

89:5 faithfulness. The word suggests constant and habitual actions, meaning here that God was reliable. For God to violate this consistency of actions would be to violate His very nature (cf. vv. 1, 2, 8, 24, 33, 49).

89:6 sons of the mighty. Lit. “sons of God,” i.e., angels.

89:7 assembly of the saints. Lit. “holy ones,” which pictures a gathering of the angels around their sovereign Lord.

89:10 Rahab. A figurative term for Egypt. See note on Ps. 87:4.

89:12 Tabor and Hermon. Mountains in Israel pictured joining in praise with the rest of creation.

89:15 the joyful sound. Refers to a cheer, a shout of joyful homage to God (cf. Pss. 33:3; 47:5; 95:1; 98:4; 100:1. See note on Ps. 66:1).

89:17 our horn is exalted. See note on Ps. 75:4 (cf. v. 24).

89:18 shield belongs to the LORD. The “shield” was a metaphor for the king (see note on Ps. 84:9).

89:19 Your holy one. The “holy one” was the prophet, Nathan, whom the Lord used to tell David about His covenant with David (2 Sam. 7:4ff.).

89:25 hand…sea…rivers. A reference to the promise of Ex. 23:31 that the Lord would give Israel the land between the Red Sea and the Euphrates River.

89:27 My firstborn. The firstborn child was given a place of special honor and a double portion of the inheritance (Gen. 27; 2 Kin. 2:9). However, in a royal grant covenant, a chosen person could be elevated to the level of firstborn sonship and thus have title to a perpetual gift involving dynastic succession (cf. Ps. 2:7). Though not actually the first, Israel was considered the firstborn among nations (Ex. 4:22); Ephraim the younger was treated as the firstborn (Gen. 48:13–20); and David was the firstborn among kings. In this latter sense of prominent favor, Christ can be called the firstborn over all creation (Col. 1:15), in that He is given the preeminence over all created beings.

89:32 rod…stripes. The rod was an instrument for inflicting wounds, and the stripes were marks left by such a flogging. God’s warning reflects His knowledge of the evident potential for disobedience among the descendants of David (cf. 2 Sam. 7:14). In the lifetime of David’s grandsons, for example, the kingdom was split with the 10 northern tribes leaving the rulership of the Davidic line (cf. Jer. 31:31 and Ezek. 37:16, 17 for the future reunification of the 12 tribes).

89:33 My lovingkindness. Though the Lord might have to severely discipline David’s descendants, He would never remove His covenant from this family (cf. 2 Sam. 7:15). Thus the covenant could be conditional in any one or more generations and yet be unconditional in its final outcome (cf. Ezek. 37:24–28).

89:37 faithful witness in the sky. God’s covenant with David regarding his descendants was as certain as the establishment of the sun (v. 36) and the moon in the heavens (cf. Jer. 33:14–26). The promise involved a kingdom “in the earth” (Jer. 33:15).

89:39 renounced the covenant. The Heb. word behind “renounced” is rare, and it may better be translated “disdained.” It seemed to the psalmist that the condition of Israel indicated that God was neglecting His covenant with David (cf. Ezek. 37:1–14). profaned his crown. This depicts a serious insult to the dynasty because it is of divine origin.

89:40–45 The ruin is depicted in several images: left with broken hedges, thus defenseless; a stronghold whose ruins invite invaders; a weakling plundered by all his enemies; a soldier with a useless sword; and a youth prematurely old.

89:45 days of his youth…shortened. This is a figure for the relative brevity of the Davidic dynasty. The dynasty was cut off in its youth.

89:46 hide Yourself forever. By God’s seeming refusal to answer prayer and restore the Davidic kingship, it seemed as though God was hiding Himself. Of course, the discipline of disobedient kings had been foretold (v. 32). According to the prophets, God would eventually restore Israel and the Davidic throne in an earthly kingdom (cf. Hos. 3:4, 5). Never in the OT is there a sense that this Davidic promise would be fulfilled by Christ with a spiritual and heavenly reign.

89:47 The prosperity of the Davidic kingdom is linked to the welfare of all people (cf. Ps. 72:17; Is. 9:7; 11:1–10). If the kingdom fails, who can survive? (v. 48).

89:49–51 Here is a final plea for God to come to the help of His people, so as to avoid reproach (cf. Is. 37:17–35).

89:52 Blessed be the LORD. This blessing, indicating returning confidence, closes not only Ps. 89, but all of Book III (Pss. 73–89) of the Psalms.

Psalm 90

90:1–17 The thrust of this magnificent prayer is to ask God to have mercy on frail human beings living in a sin-cursed universe. Moses begins the psalm with a reflection on God’s eternality, then expresses his somber thoughts about the sorrows and brevity of life in their relationship to God’s anger, and concludes with a plea that God would enable His people to live a significant life. The psalm seems to have been composed as the older generation of Israelites who had left Egypt were dying off in the wilderness (Num. 14).

I. The Praise of God’s Eternality (90:1, 2)

II. The Perception of Man’s Frailty (90:3-12)

III. The Plea for God’s Mercy (90:13-17)

90:Title. Moses the man of God. Moses the prophet (Deut. 18:15–22) was unique in that the Lord knew him “face to face” (Deut. 34:10–12). “Man of God” (Deut. 33:1) is a technical term used over 70 times in the OT, always referring to one who spoke for God. It is used of Timothy in the NT (1 Tim. 6:11; 2 Tim. 3:17).

90:1 our dwelling place. God is our sanctuary for protection, sustenance, and stability (cf. Deut. 33:27; Ps. 91:9).

90:2 from everlasting to everlasting. God’s nature is without beginning or end, free from all succession of time, and contains in itself the cause of time (cf. Ps. 102:27; Is. 41:4; 1 Cor. 2:7; Eph. 1:4; 1 Tim. 6:16; Rev. 1:8).

90:3 You turn man to destruction. The unusual word for destruction has the idea of crushed matter. Though different from the “dust” of Gen. 3:19, this phrase is no doubt a reference to that passage. Humanity lives under a sovereign decree of death and cannot escape it.

90:4 a watch in the night. A “watch” was a 4-hour period of time (cf. Ex. 14:24; Lam. 2:19; 2 Pet. 3:8).

90:5 like a flood. Humankind is snatched from the earth as though it were being swept away by floodwaters. like a sleep. Humanity lives its existence as though asleep or in a coma. People are insensitive to the brevity of life and the reality of God’s wrath.

90:7 consumed by Your anger. The physical bodies of the human race wear out by the effects of God’s judgment on sin in the universe (cf. Deut. 4:25–28; 11:16, 17). Death is by sin (Rom. 5:12).

90:8 the light of Your countenance. All sin is in clear view to the “face” of God.

90:9 like a sigh. After struggling through his life of afflictions and troubles, a man’s life ends with a moan of woe and weariness.

90:10 seventy years…eighty years. Though Moses lived to be 120 years old, and “His eyes were not dim nor his natural vigor diminished” (Deut. 34:7), human life was usually more brief and lived under the anger of God. Because of this certain and speedy end, life is sad.

90:11 as the fear of You…Your wrath. Instead of explaining away life’s curses, a wise person will recognize God’s wrath toward sin as the ultimate cause of all afflictions and consequently learn to fear God.

90:12 number our days. Evaluate the use of time in light of the brevity of life. heart of wisdom. Wisdom repudiates autonomy and focuses on the Lord’s sovereignty and revelation.

90:14 Your mercy. See note on Ps. 85:7.

90:15 glad…afflicted us. A prayer that one’s days of joy would equal his days of distress.

90:17 the beauty of the LORD. The Lord’s beauty implies His delight, approval, and favor. establish the work of our hands. By God’s mercy and grace, one’s life can have value, significance, and meaning (cf. 1 Cor. 15:58).

Psalm 91

91:1–16 This psalm describes God’s ongoing sovereign protection of His people from the ever-present dangers and terrors which surround humanity. The original setting may be that of an army about to go to battle. Most of the terrors mentioned in this psalm are left undefined, no doubt intentionally, so that no kind of danger is omitted from application. Believers in every age can read this psalm to learn that nothing can harm a child of God unless the Lord permits it. However, in light of the many references in the Psalms to the future messianic kingdom (cf. especially Pss. 96–100), this psalm must be read as being literally fulfilled then.

I. The LORD’s Protection (91:1-13)

A. The Confidence (91:1, 2)

B. The Dangers (91:3-6)

C. The Examples (91:7-13)

II. The LORD’s Pledge (91:14-16)

91:1 secret place of the Most High. An intimate place of divine protection. The use of “Most High” for God emphasizes that no threat can ever overpower Him. shadow of the Almighty. In a land where the sun can be oppressive and dangerous, a “shadow” was understood as a metaphor for care and protection.

91:3 snare of the fowler. A fowler trapped birds. Here the metaphor represents any plots against the believer intended to endanger his life. perilous pestilence. The reference here and in v. 6 is specifically to dreaded diseases, plagues, and epidemics (cf. Jer. 14:12; Ezek. 5:12; 14:19).

91:4 under His wings. Pictures the protection of a parent bird (see note on Ps. 57:1).

91:8 Only with your eyes. The righteous are so safe in disaster all around them, that they are only spectators.

91:11, 12 This promise of angelic protection was misquoted by Satan in his temptation of the Messiah (see Matt. 4:6).

91:13 tread…lion and the cobra. In general, a metaphor for God’s protection from all deadly attacks (see notes on Ps. 58:4ff.).

91:14 set his love upon Me. God Himself is the speaker in this section (vv. 14–16) and He describes the blessing He gives to those who know and love Him. The word for “love” means a “deep longing” for God, or a “clinging” to God.

91:16 long life. Long life was a specific promise to the OT saint for obedience to the law (e.g., Ex. 20:12; Prov. 3:2). The prophets also promise it to God’s people in the future messianic kingdom (cf. Is. 65:17–23).

Psalm 92

92:1–15 This psalm expresses the exuberance of the psalmist as he recognizes that God is merciful in salvation, great in His works of creation, just in His dealings with the wicked, and faithful in prospering His children.

I. An Expression of Theistic Optimism (92:1-5)

II. An Observation Concerning Righteous Sovereignty (92:6-9)

III. A Testimony to God’s Goodness (92:10-15)

92:Title. for the Sabbath Day. In the post-Exilic community, some psalms were sung throughout the week in connection with the morning and evening sacrifice; others were designated especially for Sabbath worship.

92:2 lovingkindness…faithfulness. These attributes are constant themes of the psalms (see notes on Pss. 85:7; 89:5; see also Luke 10:2).

92:3 lute. See note on Ps. 81:2.

92:10 my horn. See note on Ps. 75:4. anointed with fresh oil. This figure is based on a practice of making an animal’s horns gleam by rubbing oil on them. Thus God, in effect, had invigorated the psalmist (cf. Pss. 23:5; 133:2).

92:11 my desire on my enemies. God gratified the psalmist’s desire by bringing his enemies to ruin.

92:12 flourish like a palm tree. The palm tree and the cedar symbolized permanence and strength (cf. v. 14). They are in contrast to the transience of the wicked, who are pictured as temporary as grass (v. 7). See notes on Ps. 1.

92:13 planted in the house of the LORD. A tree planted in the courtyard of the temple symbolized the thriving conditions of those who maintain a close relationship with the Lord (see note on Ps. 52:8).

Psalm 93

93:1–5 Psalms 93 and 95–100 (cf. Ps. 47) are dedicated to celebrating God’s sovereign kingship over the world. Psalm 93 glorifies God’s eternal, universal kingdom which is providentially administered through His Son (Col. 1:17). Nothing is more powerful than the Lord; nothing is more steadfast than His reign, nothing is more sure than His revelation.

I. The LORD’s Universal Kingdom (93:1-4)

A. Over the Earth (93:1, 2)

B. Over the Sea (93:3, 4)

II. The LORD’s Authoritative Revelation (93:5)

93:1 The LORD reigns. An exclamation of the LORD’s universal reign over the earth from the time of creation (v. 2; cf. Pss. 103:19; 145:13) and forever.

93:3, 4 The sea with all its power is nothing in comparison to the power of God. The doubling and tripling of expressions throughout this psalm (vv. 1, 3, 4) are poetic means of generating literary energy and emphasis.

93:5 testimonies are very sure. As God’s rule over the earth is stable, so His revelation given through Scripture is trustworthy (cf. Ps. 19:7).

Psalm 94

94:1–23 The psalmist’s urgent concern in this psalm is that the righteous are being oppressed, the wicked are prospering, and it does not look as though God cares. The psalmist thus pleads with God to punish the wicked (cf. Pss. 73, 82).

I. Address to God (94:1, 2)

II. Arrogance of the Wicked (94:3-7)

III. Admonition to the Foolish (94:8-11)

IV. Assurance for the Righteous (94:12-15)

V. Advocacy from God (94:16-23)

94:1 to whom vengeance belongs. Vengeance from God is not in the sense of uncontrolled vindictiveness, but in the sense of just retribution by the eternal Judge for trespasses against His law. shine forth. Make an appearance; he may even be asking for a theophany (cf. Pss. 50:2; 80:1).

94:7 The LORD does not see. An autonomous and atheistic attitude (see note on Ps. 59:7).

94:11 thoughts of man…are futile. The wicked designs of the human mind amount to nothing (cf. Ps. 92:5; 1 Cor. 3:20).

94:12 Blessed. To be blessed was to be wise and prosperous in life, as a result of the instruction of God (cf. Ps. 84:5, 12).

94:14 will not cast off His people. God has a permanent commitment to His people, Israel, established through a covenant based on His abiding love (Gen. 15; Jer. 12:15; Mic. 7:18). This important truth serves as a doctrinal basis for Pss. 93–100 and was intended to encourage the nation during difficult times. Paul refers to this in Rom. 11:1 as he assures the future salvation of Israel.

94:17 soul…settled in silence. “Silence” here is another term for sheol, the realm of the dead (cf. Ps. 31:17).

94:18 Your mercy. See note on Ps. 85:7.

94:20 throne of iniquity. A reference to a corrupt judge or ruler. devises evil by law. Corrupt judges and rulers counter the very divine moral order of the universe by using law for wickedness rather than for good.

94:23 cut them off in their own wickedness. Portrays destruction while they are sinning.

Ps. 94:23

Christ in the Psalms (Luke 24:44)

Psalms: 2:1-12

NT Quote: Acts 4:25, 26; 13:33; Heb. 1:5; 5:5

Significance: Incarnation, Crucifixion, Resurrection

Psalms: 8:3-8

NT Quote: 1 Cor. 15:27, 28; Eph. 1:22; Heb. 2:5-10

Significance: Creation

Psalms: 16:8-11

NT Quote: Acts 2:24-31; 13:35-37

Significance: Death, Resurrection

Psalms: 22:1-31

NT Quote: Matt. 27:35-46; John 19:23, 24; Heb. 2:12; 5:5

Significance: Incarnation, Crucifixion, Resurrection

Psalms: 40:6-8

NT Quote: Heb. 10:5-9

Significance: Incarnation

Psalms: 41:9

NT Quote: John 13:18, 21

Significance: Betrayal

Psalms: 45:6, 7

NT Quote: Heb. 1:8, 9

Significance: Deity

Psalms: 68:18

NT Quote: Eph. 4:8

Significance: Ascension, Enthronement

Psalms: 69:20, 21, 25

NT Quote: Matt. 27:34, 48; Acts 1:15-20

Significance: Betrayal, Crucifixion

Psalms: 72:6-17

NT Quote: ———

Significance: Millennial Kingship

Psalms: 78:1, 2, 15

NT Quote: Matt. 13:35; 1 Cor. 10:4

Significance: Theophany, Earthly teaching ministry

Psalms: 89:3-37

NT Quote: Acts 2:30

Significance: Millennial Kingship

Psalms: 102:25-27

NT Quote: Heb. 1:10-12

Significance: Creation, Eternality

Psalms: 109:6-19

NT Quote: Acts 1:15-20

Significance: Betrayal

Psalms: 110:1-7

NT Quote: Matt. 22:43-45; Acts. 2:33-35; Heb. 1:13; 5:6-10; 6:20; 7:24

Significance: Deity, Ascension, Heavenly Priesthood, Millennial Kingship

Psalms: 118:22, 23

NT Quote: Matt. 21:42; Mark 12:10, 11; Luke 20:17; Acts 4:8-12; 1 Pet. 2:7

Significance: Rejection as Savior

Psalms: 132:12-18

NT Quote: Acts 2:30

Significance: Millennial Kingship

Psalm 95

95:1–11 This psalm, with its references to the wilderness wanderings, may have been composed by David (Heb. 4:7) for the Feast of the Tabernacles (cf. Ps. 81). During this feast, the people of Israel lived in booths, remembering God’s provisions for them in the wilderness. After a call to worship (95:1–7a), a prophecy in the voice of the Holy Spirit Himself (cf. Heb. 3:7) breaks in and reminds the people of the dangers of rebellion and tempting God. Verses 7b–11 are quoted verbatim in Heb. 3:7–11 (cf. Heb. 3:15; 4:3–7) with the warning that those vacillating Jews also were in danger of missing the promised “rest” (i.e., salvation).

I. Positive Call to Worship (95:1-7a)

II. Negative Warning of Wrath (95:7b-11)

95:1 Rock of our salvation. This metaphor for God was especially appropriate in this psalm, which refers (vv. 8, 9) to the water that came from the rock in the wilderness (cf. Ex. 17:1–7; Num. 20:1–13; 1 Cor. 10:4).

95:3 the great King above all gods. This is a poetic way of denying the existence of other gods (cf. 96:5), which existed only as statues, not persons (cf. Jer. 10:1–10).

95:4 deep places of the earth. This refers to the depths of the seas, valleys, and caverns, and contrasts with the hills. The point (cf. v. 5) is that God was not a local god like the imaginary gods of the heathens, usually put up in high places, but the universal Creator and Ruler of the whole earth (see note on Ps. 65:5).

95:8 the rebellion. This is a reference to Meribah (translated “rebellion”), the place in the wilderness where the Israelites rebelled against the Lord. Their complaint about lack of water demonstrated their lack of faith in the Lord (Ex. 17:1–7; Num. 20:1–13; Ps. 81:7).

95:9 tested Me. This is a reference to the same event (v. 8), also called “Massah” (translated “testing”), when God brought water out of the rock (Ex. 17:7; cf. Deut. 6:16; 9:22; 33:8). The writer to the Hebrews applies the principle of this event to his readers, suggesting that their inclination to doubt the Lord and return to Judaism was parallel with their fathers’ inclination to doubt the Lord and go back to Egypt.

95:10 go astray in their hearts. Their wanderings in the desert were the outworking of straying hearts.

95:11 My rest. The “rest” was originally the Promised Land, (i.e., Canaan), where the people came at the end of Israel’s 40 year journey in the wilderness. It was analogously applied in the book of Hebrews to salvation by grace (Heb. 3:7—4:10; cf. Heb. 2:3).

Psalm 96

96:1–13 The substance of this psalm, and portions of Pss. 97, 98, and 100 are found in 1 Chr. 16, which was used by David’s direction in the dedication of the tabernacle on Mt. Zion. The psalm has importance beyond that historical occasion, however, because it anticipates kingdom praise for the Lord from all the nations of the world (vv. 3, 4, 7, 9–13; cf. Is. 2:2–4; Zech. 14:16–19), and even from nature itself. It also expresses the intense joy that will saturate the earth when the Messiah is ruling from Jerusalem (cf. Is. 25:9; 40:9, 10).

I. The Proclamation of Praise (96:1-6)

A. The Invitation to Praise (96:1-3)

B. The Recipient of Praise (96:4-6)

II. The Exhortation to Worship (96:7-13)

A. Worship from the Gentile Nations (96:7-10)

B. Worship from Personified Nature (96:11-13)

96:1 a new song. This new song was intended for the future inauguration of the millennial rule of the LORD over the earth (cf. Pss. 144:9; 149:1; Rev. 5:9; 14:3).

96:2 Proclaim the good news. Genuine praise includes a testimony to others of God’s plan of redemption.

96:3 His glory…nations. The glory of the Lord is more than just His majestic splendor. It includes all of the reasons for admiring and praising Him, such as His acts of creation (cf. Ps. 19:2) and redemption (v. 2). all peoples. See note on Ps. 67:3.

96:4 feared above all gods. See note on Ps. 95:3.

96:8 an offering. According to the psalmists and prophets, offerings and sacrifices will be presented to the Lord in the millennial kingdom (cf. Ps. 45:12; Ezek. 40–46).

96:9 the beauty of holiness. That is, “worship the LORD because of the splendor of His holiness” (cf. Pss. 29:2; 99; 110:3; also 1 Chr. 16:29). See note on 2 Chr. 20:21.

96:10 firmly established. Instead of the continuance of international chaos in human history, the world will be settled and efficiently managed by the Messiah in the millennial kingdom (cf. Ps. 2; Mic. 4:1–5). judge the peoples righteously. Not only will the Lord establish international peace and stability in the future messianic kingdom, but He will also rule the world with impeccable justice (cf. v. 13; Is. 11:1–5).

96:11, 12 This is what even inanimate creation awaits (cf. Rom. 8:19–22).

96:13 He is coming. The rule of the Lord described in this psalm is not the present universal kingdom (Ps. 93), but one which will be established when Christ returns to earth.

Psalm 97

97:1–12 The psalmist, though recognizing the Lord’s universal rule at the present (v. 9), anticipates a new coming of the Lord to judge the earth. The imagery of the Lord’s presence may, in fact, be the basis of some NT passages’ descriptions of the second coming (cf. Matt. 24; Rev. 19). Special emphasis is also placed on the Lord’s totally righteous judgments on the world in His kingdom, as well as His obliteration of false religions.

I. The Announcement of the Reign of the LORD (97:1, 2)

II. The Effect of the Reign of the LORD (97:3-12)

A. On His Foes (97:3-9)

B. On His Friends (97:10-12)

97:1 multitude of isles. Refers to all the continents, as well as islands of the world (cf. Is. 42:10; Dan. 2:34, 35, 44; Zech. 14:9).

97:2 Clouds and darkness. Such a description emphasizes the terrifying effect of the Lord’s presence, both in the past (Ex. 19:16–18), and in the future Day of the Lord (Joel 2:2; Zeph. 1:15; Matt. 24:29, 30).

97:3 burns up His enemies. The Lord will utterly destroy His enemies in the future Day of the Lord (cf. Zech. 14:12).

97:4 His lightnings. This is perhaps a reference to the Lord’s awesome and public coming to rule the world (Matt. 24:26–30).

97:5 mountains melt. At the coming of the Lord, the mountains will fade away (cf. Is. 40:3–5; Zech. 14:4, 10).

97:6 heavens declare His righteousness. See the parallel description of Christ’s coming in glory in Is. 40:5 and Matt. 24:29–31 (cf. Rev. 19:11–15).

97:7 all you gods. No false gods or religions will be allowed in the messianic kingdom (cf. Zech. 13:2, 3).

97:8 Zion. See note on Ps. 87:2. Because of Your judgments. A major reason for joy and well-being in the messianic kingdom will be the perfectly righteous judgments of Christ on the peoples of the world (cf. vv. 1–3; also Ps. 48:11; Is. 11:1–5; Zech. 8:3).

97:10 preserves the souls of His saints. Here the doctrine of eternal security is stated. Gratitude for such grace should motivate believers to holiness.

97:11 Light is sown. This is a poetic way of describing the ultimate triumph of righteousness and the righteous (cf. Is. 58:8, 10; 60:19, 20; Mal. 4:2).

Psalm 98

98:1–9 Like the surrounding psalms, this psalm proclaims the excitement and joy of the whole earth over the rule of the LORD in the kingdom. This psalm is given over entirely to praise, with only a brief mention of the wicked.

I. Celebration of the LORD’s Victorious Reign (98:1-6)

A. Triumphs of the LORD (98:1-3)

B. Praise to the LORD (98:4-6)

II. Exaltation of the LORD’s Righteous Judgments (98:7-9)

98:1 a new song. See note on Ps. 96:1. right hand…holy arm. These are symbols of power. the victory. The Lord is often pictured in the OT as a divine warrior (Ex. 15:2, 3; Pss. 18; 68:1–8; Is. 59:15ff.). According to the prophets, Christ will begin His millennial reign following His victory over the nations of the world which will gather against Israel in the end times (cf. Zech. 14:1–15; Rev. 19:11–21).

98:2 the nations. See notes on Pss. 57:9; 67:3; 82:8.

98:3 His mercy and His faithfulness. See notes on Pss. 85:7 and 89:5. salvation. These words are a metaphor for the Lord’s establishment of His righteous kingdom on earth (cf. Is. 46:13; 51:5–8).

98:4 Shout joyfully. A great cheer, greeting and welcoming a king (cf. Zech. 9:9; Matt. 21:4–9). Break forth. The idea is that of an eruption of praise which could not be contained (cf. Is. 14:7; 44:23; 55:12).

98:5, 6 harp…trumpets…horn. Instruments normally used in temple worship (cf. 1 Chr. 16:5, 6; 2 Chr. 5:12, 13; 29:25–30; Ezra 3:10–13).

98:8 rivers clap their hands. Different parts of nature are pictured as rejoicing in this universal scene of joy (cf. Is. 35:1, 2; Rom. 8:19–21).

98:9 He is coming. See note on Ps. 96:13.

Psalm 99

99:1–9 The theme of this psalm is summed up in its last phrase: “the LORD our God is holy”(v. 9). The psalmist encourages praise to the king for His holiness (vv. 3, 5, 9), which is the utter separateness of God’s being from all other creatures and things, as well as His moral separateness from sin. The psalmist also exults in the truth that such a holy God has had an intimate saving relationship with Israel throughout her history (vv. 6–9).

I. Exaltation of the King’s Holiness (99:1-5)

II. Examples of the King’s Holiness (99:6-9)

99:1 between the cherubim. See note on Ps. 80:1; cf. Ps. 18:6–19; Ezek. 10:1ff.

99:2 Zion. See note on Ps. 87:2; cf. Heb. 12:22–24. peoples. See notes on Pss. 57:9 and 67:3.

99:4 King’s strength also loves justice. “King’s strength” may be a kind of epithet for God; or (combining this phrase with v. 3) the psalmist may be saying that a holy name is the strength of a just king. equity. That is, fairness (cf. Is. 11:1–5).

99:5 His footstool. In general, this is a metaphor for the temple in Jerusalem (cf. Is. 60:13; Lam. 2:1); but more specifically, for the ark of the covenant (1 Chr. 28:2). Footstools were included with the thrones of the kings of Israel (2 Chr. 9:18).

99:6 Moses…Aaron…Samuel. Using three of the nation’s famous heroes for examples, the psalmist demonstrates that a holy God has had an enduring, intimate, and saving relationship with Israel.

99:7 cloudy pillar. This was a medium of divine direction (cf. Ex. 13:21, 22; 33:9, 10; Num. 12:5; Deut. 31:15ff.). testimonies…ordinance. Terms in Psalms for God’s Word (see Ps. 119).

99:9 His holy hill. This is the hill in Jerusalem where the temple was (cf. Pss. 15:1; 24:3), and where it will be located in the future messianic kingdom (cf. Is. 24:23).

Psalm 100

100:1–5 This well-known psalm, emphasizing the universal nature of God’s kingship, is a benediction to the series of psalms which are occupied with the Lord’s kingdom rule (Pss. 93, 95–100). Most of it is a call to praise and thanksgiving, while vv. 3 and 5 fix the reasons for that worship.

I. A Call to Praise the LORD (100:1-3)

II. A Call to Thank the LORD (100:4, 5)

100:1 a joyful shout. See note on Ps. 66:1.

100:3 Know. In the sense of experiencing and being completely assured of the truth. the LORD, He is God. A confession that Israel’s covenant God, Jehovah, is the only true God. made us. Though God’s actual creation of every human being is understood here, this phrase seems to refer to God’s making and blessing Israel as a nation (cf. Deut. 32:6, 15; Ps. 95:6; Is. 29:22, 23; 44:2). His people…His pasture. The shepherd image is often ascribed to the king of Israel, as well as to the Lord (cf. Ps. 78:70–72; Is. 44:28; Jer. 10:21; Zech. 10:3; 11:4–17; also Pss. 23:1; 28:9; 74:1; 77:20; 78:52, 53; 80:1; 95:7). The figure suggests intimate care (cf. Luke 15:3–6). According to the NT, the Lord is also the Shepherd of saints in the church age (John 10:16).

100:4 His gates…courts. The gates and courts were those of the temple.

100:5 the LORD is good. God is the source and perfect example of goodness. His mercy. See note on Ps. 85:7. His truth. In the sense of keeping His promises, i.e., His faithfulness.

Psalm 101

101:1–8 This Davidic psalm expresses the righteous commitments of the mediatorial king (David) to his eternal king (the Lord) in regard to 1) his own personal life and 2) the lives of those who inhabit the kingdom. Possibly, this psalm was used later at the coronations of future kings over Israel. Ultimately, only King Jesus would perfectly fulfill these holy resolutions (cf. Is. 9:6, 7; 11:1–5).

I. Personal Life of the King (101:1-4)

II. Personal Outcome of Kingdom Inhabitants (101:5-8)

A. The Just (101:6)

B. The Unjust (101:5, 7, 8)

101:2 perfect way. As the king goes, so go his followers (cf. v. 6). when will You come to me? This is not an eschatological expectation, but rather a personal expression of David’s need for God’s immanent involvement in his earthly kingship. my house. The king first starts with his own personal life (cf. v. 7), and then looks beyond to his kingdom (cf. vv. 5, 8).

101:3, 4 Similar to the “blessed man” in Ps. 1:1.

101:3 my eyes. The king desires to look at nothing but that which is righteous (cf. v. 6).

101:4 wickedness. The king will not engage in wickedness (cf. v. 8).

101:5 slanders…haughty look…proud heart. Neither character assassination nor pride will be tolerated in the kingdom.

101:6 the faithful of the land. Compare to “the wicked of the land” in v. 8.

101:7 deceit…lies. A premium is put on truth as foundational for a kingdom associated with the God of truth (cf. John 14:6).

101:8 the land…the city of the LORD. Israel and Jerusalem respectively.

Psalm 102

102:1–28 The non-specific superscription is unique to this psalm which highlights the thoughts of one who is afflicted (cf. Pss. 22, 69, 79, 102, 130, 142), perhaps expressing exilic lament (cf. Pss. 42, 43, 74, 79, 137). Like Job, whose troubles were not the result of God’s judgment for personal sin, the psalmist cries out in pain. His only relief comes from refocusing on sovereign God and His eternal purposes. Messianic overtones are present as Heb. 1:10–12 quotes Ps. 102:25, 26.

I. A Plea for Immediate Divine Help (102:1-11)

II. A Perspective of God’s Sovereignty and Eternality (102:12-22)

III. A Prayer for Longer Life (102:23-28)

102:1, 2 Frequently the Psalms begin with a cry for God’s sovereign intervention when human resources have proved insufficient, e.g., Pss. 77:1; 142:1.

102:2 Your face…Your ear. Anthropomorphic language (i.e., a figure of speech that attributes human features to God) which points to God’s attention and response respectively.

102:3–5 bones…heart…bones. These terms describe the emotional and physical toll of the psalmist’s ordeal.

102:6 pelican. Possibly a desert owl. The verse describes a desolate situation, extreme loneliness (cf. Is. 34:8–15; Zeph. 2:13–15). owl. Owls were unclean animals, cf. Lev. 11:16–18.

102:7 sparrow. Feeling like a “lonely bird,” the psalmist expresses his perceived abandonment by both God and man.

102:10, 11 a shadow that lengthens. The time of sunset is used to describe the psalmist’s desperate sense that his life will end shortly because God has punished him by withdrawing His presence and strength.

102:12–22 The psalmist radically shifts his focus from earth to heaven—from his dilemma to God—and basks in the eternal nature of God and the eternal outworking of God’s redemptive plan.

102:13–16 Zion. Earthly Zion or Jerusalem is in view (cf. vv. 16, 21, 22). Perhaps this points to the time of restoration after the Babylonian Exile (ca. 605–536 B.C.).

102:18 written. The psalmist had a sense of the perpetuation of his literary effort.

102:19 looked down…viewed. The transcendent omniscience of God is in view.

102:22 the peoples…the kingdoms. This will ultimately be fulfilled in Christ’s messianic reign over the world (cf. Ps. 2).

102:23, 24 The psalmist desires to live longer but acknowledges his mortality compared to God’s eternality.

102:24 the midst of my days. Lit. at the halfway point of life.

102:25–27 Eternal God created the heavens and earth, which will one day perish (v. 26). Hebrews 1:10–12 applies this passage to the Lord Jesus Christ, who is superior to the angels because: 1) He is eternal, while they had a beginning; and 2) He created, but they were created. This passage clearly affirms the eternality and deity of Christ. The unchangeable God will outlast His creation, even into the new creation (cf. Mal. 3:6; James 1:17; 2 Pet. 3; Rev. 21, 22).

102:28 The realistic hope of one who perceives that though he is about to die, God’s purposes on earth will be accomplished in future generations.

Psalm 103

103:1–22 Psalms 103 and 104 appear as an intentional pair designed to promote the blessing and exaltation of God. This psalm represents a soliloquy in which David surveys God’s goodness and encourages the angels and the works of God’s creation to join him in divine praise.

I. A Call for Human Praise (103:1-19)

A. Personally (103:1-5)

B. Corporately (103:6-19)

II. A Call for Creation’s Praise (103:20-22b)

A. Angels (103:20-21)

B. Works of Creation (103:22a-b)

III. A Refrain of Personal Praise (103:22c)

103:1 Bless the LORD. Cf. 103:2, 22; 104:1, 35

103:2 forget not all His benefits. These earthly gifts from God included: 1) forgiveness of sin (v. 3), 2) recovery from sickness (v. 3), 3) deliverance from death (v. 4), 4) abundant lovingkindness and mercy (v. 4), and 5) food to sustain life (v. 5).

103:3 diseases. This is not a promise, but rather a testimony which should be understood in the light of Deut. 32:39.

103:5 youth is renewed like the eagle’s. The mysterious way of the long-lived eagle symbolized strength and speed (cf. Ex. 19:4; Jer. 48:40), which also characterizes human youth. As a general rule, a person blessed of God will grow weak and slow down less rapidly than otherwise (cf. Is. 40:29–31, which uses the same language).

103:6–19 The psalmist rehearses the attributes of God with which He blesses the saints.

103:7, 8 His ways to Moses. Cf. Moses’ request (Ex. 33:13) with God’s answer (Ex. 34:6, 7).

103:9 not always strive. There will be a final day of accountability, both at death (Luke 16:19–31) and the Great White Throne (Rev. 20:11–15). The Genesis flood served as a stark preview of this truth (cf. Gen. 6:3).

103:10 not dealt. God’s great mercy (v. 11) and irreversible, complete justification (v. 12) have redemptively accomplished for us, by the death of Christ (cf. 2 Cor. 5:21; Phil. 3:9), what we ourselves could not do.

103:13 As a father. Unlike the pagan gods, who are apathetic or hostile.

103:14 dust. Physically speaking, as Adam was created of dust (Gen. 2:7), so mankind at death decomposes back into dust (Gen. 3:19).

103:15, 16 days…like grass. Man’s life is short and transitory (cf. Is. 40:8).

103:17, 18 the mercy of the LORD. Those who appeal to God’s mercy by proper fear (v. 17) and obedience (v. 18) will overcome the shortness of physical life with eternal life. Luke 1:50 quotes Ps. 103:17.

103:19 His throne in heaven. From everlasting to everlasting God has always ruled over all things (cf. Pss. 11:4; 47:1–9; 148:8–13). This universal kingdom is to be distinguished from God’s mediatorial kingdom on earth.

103:20, 21 His angels…His hosts. Unfallen, righteous angels who serve God night and day (cf. Ps. 148:2; Rev. 5:11–13).

103:22 His works. Refers to God’s creation, which is also to His praise (cf. Pss. 148–150, also 1 Chr. 29:10–13).

Psalm 104

104:1–35 In vivid poetic detail, the psalmist sings of the LORD’s glory in creation (cf. Gen. 1, 2; Job 38–41; Pss. 19:1–6; 148:1–6; Prov. 30:4; Is. 40:1–6; John 1:1–3; Rom. 1:18–25; Col. 1:16, 17). He refers to the original creation (cf. 104:5) without forgetting the fall of man and the cursed earth (104:23, 29, 35). He alternates reciting God’s greatness by 1) personal praise to the Creator (104:1, 2, 5–9, 20–30), and 2) declaring God’s handiwork to his human audience (104:3, 4, 10–19, 31–35). The flow of the psalm loosely follows the order of creation as first reported in Gen. 1:1–31 but closes (v. 35) with an allusion to the end time events recorded in Rev. 20–22.

I. The Heavens and Earth Created (104:1-9)

II. The Needs of Creatures Met (104:10-18)

III. The Sun and Moon (104:19-23)

IV. The Sea and Its Inhabitants (104:24-26)

V. God’s Providential Care (104:27-30)

VI. Benediction to the Creator (104:31-35)

104:1–9 This section approximates the first two days of creation (cf. Gen. 1:1–8).

104:1 very great. The Creator is greater than His creation. Therefore, the Creator is to be worshiped, not the creation (cf. Ex. 20:3, 4; Rom. 1:29).

104:3 the waters. Refers to the original creation with the waters above the heaven (cf. Gen. 1:7, 8).

104:4 spirits…flame of fire. Hebrews 1:7 attributes these characteristics to angels describing their swiftness and destructiveness as God’s instruments of judgment.

104:5 foundations. Cf. Job 38:4.

104:6–9 While this might sound like the worldwide flood of Gen. 6–9, it continues to refer to the creation, especially Gen. 1:9, 10 regarding the third day of creation.

104:10–18 With water (vv. 10–13), vegetation (v. 14), food-producing vines, trees, and grain (v. 15), trees (vv. 16, 17), and cliffs (v. 18), the Creator provides for the basic needs of His creation. This corresponds to the third day of creation (cf. Gen. 1:11–13).

104:13 upper chambers. Refers to rain clouds.

104:19–23 This section corresponds to the fourth day of creation in Gen. 1:14–19. The work period of predators (the night) is contrasted with the work time of humans (the day).

104:24–26 This portion corresponds to the fifth day of creation in Gen. 1:20–23.

104:26 Leviathan. This term appears in 4 other OT passages (Job 3:8; 41:1; Ps. 74:14; Is. 27:1). In each case, Leviathan refers to some mighty creature who can overwhelm man but who is no match for God. Some form of sea monster, probably a dinosaur, is in view. See note on Job 41:1.

104:27–30 All of creation waits upon God for His providential care. These verses allude to the sixth day of creation (cf. Gen. 1:24–31).

104:30 Your Spirit. This most likely should be translated “Your breath,” which corresponds to “the breath of life” in Gen. 2:7.

104:31–35 The psalmist closes with a benediction to the Creator in which he prays that the ungodly might no longer spiritually pollute God’s universe (104:35). This prayer anticipates the new heaven and new earth (cf. Rev. 21, 22).

104:32 trembles…smoke. Earthquakes and fires caused by lightning are in view.

104:35 sinners…wicked. Although God has been merciful to let His fallen human creation live on (cf. Gen. 3:1–24), those who bless and praise the Lord desire to see the day when 1) sinful men have been abolished from the earth (cf. Rev. 20:11–15), and 2) the curse of the earth is reversed (cf. Rev. 22:3).

Psalm 105

105:1–45 Just as Pss. 103 and 104 were matched pairs; so are Pss. 105 and 106, as they look at Israel’s history from God’s perspective and then Israel’s vantage respectively. This psalm possibly originated by command of David to Asaph on the occasion when the ark of the covenant was first brought to Jerusalem (2 Sam. 6:12–19; 1 Chr. 16:1–7). Psalm 105:1–15 repeats 1 Chr. 16:8–22.

I. Rejoicing in God’s Works for Israel (105:1-3)

II. Remembering God’s Works for Israel (105:4-6)

III. Recounting the Work of God for Israel (105:7-45)

A. Abraham to Joseph (105:7-25)

B. Moses to Joshua (105:26-45)

105:1–5 Ten imperatives call Israel to a time of remembering, celebrating, and spreading the report abroad of the work of God on Israel’s behalf as a result of God’s covenant with Abraham.

105:6 seed of Abraham…children of Jacob. Those who were to obey the commands of 105:1–5, i.e., the nation of Israel.

105:7–12 This section rehearses the Abrahamic Covenant.

105:8 a thousand generations. A reference to an exceedingly long time (a generation is normally 40 years) which would encompass the remainder of human history, i.e., forever (cf. Deut. 7:9; 1 Chr. 16:15).

105:9, 10 The original covenant that God had made with Abraham. He later renewed it with Isaac and then Jacob (cf. Abraham—Gen. 12:1–3; 13:14–18; 15:18–21; 17:1–21; 22:15–19; Isaac—26:23–25; and Jacob—35:9–12).

105:10 an everlasting covenant. From the time of the covenant until the end. Five OT covenants are spoken of as “everlasting”: 1) the Noahic Covenant, Gen. 9:16; 2) the Abrahamic Covenant, Gen. 17:7, 13, 19; 3) the Priestly Covenant, Lev. 24:8; 4) the Davidic Covenant, 2 Sam. 23:5; and 5) the New Covenant, Jer. 32:40.

105:11 Saying. This probably has God’s promise to Abraham at Gen. 17:8 in view.

105:12 few in number. God promised Abraham that He would multiply his small number of descendants to be as numerous as the stars of heaven and the sand of the seashore (cf. Gen. 13:16; 15:5; 17:2, 6; 22:17).

105:13 one nation to another. Abraham had migrated from Ur of the Chaldeans to Haran and finally to Canaan (Gen. 11:31). Later, he visited Egypt (Gen. 12:10—13:1).

105:14 He rebuked. The Lord struck Pharaoh and his house with great plagues when Sarai was taken to his quarters (Gen. 12:17). Abimelech, king of Gerar, was also rebuked by God (Gen. 20:3–7).

105:15 Do not touch…no harm. No one passage in the OT records this exact statement. The psalmist most likely is summarizing several occasions, such as Gen. 20:7; 26:11. My anointed ones…My prophets. With poetic parallelism, God’s prophets are termed those whom He chose to represent Him on earth. In Gen. 20:7, Abraham is called a prophet. This title could also apply to Isaac and Jacob.

105:16–25 The history recorded in Gen. 37–50 is in view. Verses 16–22 refer to Joseph’s experience in Egypt (cf. Gen. 37–41), while v. 23 looks to Jacob’s trek to Egypt that resulted in a 430 year stay (Gen. 42–50; cf. Gen. 15:13, 14; Ex. 12:40). Verses 24, 25 give an overall summary of Israel’s experience in Egypt (cf. Ex. 1:7–14).

105:23 the land of Ham. Another name for the area in Egypt where part of the descendants of Ham, the youngest son of Noah, settled (cf. Gen. 9:24; Ps. 78:51).

105:23–25 God sovereignly used Egypt to judge Israel (cf. Gen. 15:13).

105:26–36 God’s deliverance of Israel from Egypt through the leadership of Moses and Aaron is rehearsed with a special emphasis on the 10 plagues, ending with the Passover (cf. Ex. 5–12).

105:28 darkness. The ninth plague (cf. Ex. 10:21–29).

105:29 waters into blood. The first plague (cf. Ex. 7:14–25).

105:30 frogs. The second plague (cf. Ex. 8:1–15).

105:31 swarms of flies…lice. The fourth and third plagues respectively (cf. Ex. 8:16–32). The fifth plague of pestilence (Ex. 9:1–7) and the sixth plague of boils (Ex. 9:8–12) are not mentioned.

105:32, 33 hail…flaming fire. The seventh plague (cf. Ex. 9:13–35).

105:34, 35 locusts. The eighth plague (cf. Ex. 10:1–20).

105:36 destroyed…the firstborn. The tenth and final plague, which was death to the firstborn of man and beast (cf. Ex. 11:1—12:51).

105:37–41 The psalmist summarizes Israel’s Exodus from Egypt. God provided for their financial and physical needs (cf. Ex. 11:2, 3; 12:35 and Ex. 15:26); protection by day and night (cf. Ex. 14:19, 20); food needs (Ex. 16:1–36); and water needs (cf. Ex. 17:6; Num. 20:1–11).

105:42–45 The psalmist concludes with a summary that alludes to Joshua’s leading the nation back into the Land, first promised to Abraham, (Josh. 1–12) and then distributed to the 12 tribes of Israel (Josh. 13–24). What God promised (cf. 105:7–12) He delivered.

105:42 He remembered. As promised in v. 8.

105:45 observe…keep. This theme of obedience begins (1:6–9) and ends (24:14, 15, 16, 18, 21, 24) the book of Joshua.

Psalm 106

106:1–48 Psalm 106 rehearses God’s mercy during Israel’s history in spite of Israel’s sinfulness (cf. Neh. 9:1–38; Ps. 78; Is. 63:7—64:12; Ezek. 20:1–44; Dan. 9:1–19; Acts 7:2–53; 1 Cor. 10:1–13). The occasion for this psalm is most likely the repentance (v. 6) of post-Exilic Jews who had returned to Jerusalem (vv. 46, 47). Verses 1, 47, 48 seem to be borrowed from 1 Chr. 16:34–36, which was sung on the occasion of the ark’s first being brought to Jerusalem by David (cf. 2 Sam. 6:12–19; 1 Chr. 16:1–7). True revival appears to be the psalmist’s intention.

I. The Invocation (106:1-5)

II. The Identification with Israel’s Sins (106:6)

III. The Confession of Israel’s Sins (106:7-46)

A. During Moses’ Time (106:7-33)

B. From Joshua to Jeremiah (106:34-46)

IV. The Plea for Salvation (106:47)

V. The Benediction (106:48)

106:1 good…mercy. These attributes of God are especially praiseworthy to the psalmist in light of Israel’s historical sin pattern (cf. 106:6–46).

106:2, 3 Verse 2 asks the question answered in v. 3.

106:4, 5 The psalmist has the benefits of the Abrahamic Covenant in mind (see note on Ps. 105:9, 10). He prays here for personal deliverance (v. 4) and later for national deliverance (v. 47).

106:6 We…fathers. The psalmist acknowledges the perpetual sinfulness of Israel, including that of his own generation.

106:7–12 This section recalls the crossing of the Red Sea during the Exodus by the nation, when Pharaoh and his army were in pursuit (cf. Ex. 14:1–31).

106:7 Red Sea. See note on Ex. 13:18.

106:8 His name’s sake. The glory and reputation of God provide the highest motive for His actions. This frequent OT phrase appears 6 other places in the Psalms (cf. Pss. 23:3; 25:11; 31:3; 79:9; 109:21; 143:11).

106:9 He rebuked the Red Sea. This reliable historical account recalls a true supernatural miracle of God (cf. Ex. 14:21, 22) just as He would later provide a way for the nation to cross the Jordan into the land (cf. Josh. 3:14–17).

106:10 Quoted in Luke 1:71.

106:11 not one of them left. As recorded in Ex. 14:28 (cf. Ps. 78:53).

106:12 They sang His praise. The Song of Moses is in view (cf. Ex. 15:1–21).

106:13–33 This section remembers the nation’s wanderings in the wilderness (cf. Num. 14-Deut. 34).

106:13–15 The Jews forgot what God had most recently done on their behalf, but 1) remembered the basics of life that Egypt provided, and 2) doubted that they would have water (cf. Ex. 15:24) or food (cf. Ex. 16:2, 3) in the future.

106:14 tested God. According to Num. 14:22, the nation tested God at least 10 times (cf. Ex. 5:21; 6:9; 14:11, 12; 15:24; 16:2, 3; 17:2, 3; 32:1–6; Num. 11:1–6; 12:1, 2; 14:2, 3).

106:16–18 Korah, who is not named here, led the rebellion that is recounted (cf. Num. 16:1–35). God’s judgment concluded with fire which consumed 250 men (cf. Num. 16:35).

106:19–23 This section remembers when the nation convinced Aaron to make a golden calf for idol worship while Moses was on the mountain receiving the commandments of God (cf. Ex. 32:1–14; Deut. 9:7–21).

106:19 Horeb. Most likely another name for Mt. Sinai (cf. Ex. 19:11). This special place, called “the mountain of God” (cf. Ex. 3:1; 1 Kin. 19:8), is where Moses received the commandments of God (Deut. 1:6; 5:2; 29:1; Mal. 4:4).

106:21 God their Savior. This title, common in the pastoral epistles, is seldom used in the OT outside of Isaiah (19:20; 43:3, 11; 45:15, 21; 49:26; 60:16; 63:8). Here it refers to physical deliverance. It looks forward to Jesus Christ as spiritual redeemer (Luke 2:11).

106:22 Ham. Another name for the part of Egypt, which was settled by descendants of Ham, the youngest son of Noah (cf. Gen. 9:24; 10:6–20).

106:23 Moses…in the breach. Moses pleaded with God, based on the Abrahamic Covenant promises, not to destroy the nation in spite of their idolatry and immoral behavior (cf. Ex. 32:11–14).

106:24–27 This portion recounts 1) the nation’s rejection of Joshua’s and Caleb’s positive report from the Land, and 2) their desire to return to Egypt (cf. Num. 14:1–4). God responded with judgment (Num. 14:11–38).

106:24 the pleasant land. A term used of the Land God promised to Abraham for the nation Israel (cf. Jer. 3:19, Zech. 7:14).

106:28–31 This scene recounts Israel’s encounter with the prophet Balaam who, on behalf of Balak, King of Moab, tried to curse Israel but was prevented from doing so by God (cf. Num. 22–24; Deut. 23:4; Josh. 24:9, 10; Neh. 13:2). Having failed, Balaam advised Balak to entice Israel with immorality and idolatry (cf. Num. 31:16 with 25:1; 2 Pet. 2:15; Jude 11; Rev. 2:14). Israel sinned and God judged (Num. 25:1–13). Balaam was later slain by Israel (cf. Josh. 13:22).

106:28 Baal of Peor. Refers to Baal, a god of the Moabites, whose worship occurred at the location of the mountain called Peor (cf. Num. 23:28). sacrifices made to the dead. This most likely refers to sacrifices made to lifeless idols (cf. 1 Thess. 1:9). Israel should have been worshiping “the living God” (cf. Deut. 5:26; 1 Sam. 17:26, 36; Pss. 42:2; 84:2; Jer. 10:3–10; Dan. 6:20, 26).

106:30 Phinehas. The son of Eleazar, son of Aaron (cf. Num. 25:7).

106:31 accounted to him for righteousness. This was a just and rewardable action, evidencing faith in God. As with Abraham (cf. Gen. 15:6 and Rom. 4:3; Gal. 3:6; James 2:23), so it was also with Phinehas. The everlasting covenant of perpetual priesthood through Aaron, from the house of Levi, was first made by God in Lev. 24:8, 9 (cf. Jer. 33:17–22; Mal. 2:4–8). This covenant was reaffirmed in Num. 18:8, 19. In this text, the covenant is further specified to be through the line of faithful Phinehas.

106:32, 33 This scene looks back to Num. 20:1–13 when Moses, provoked by the continuing rebellion of Israel, nonetheless wrongly struck the rock in anger (cf. Ex. 11:8; 16:20) and thus offended God (cf. Num. 20:12). As a result, both Aaron (cf. Num. 20:22–29) and Moses (Deut. 34:1–8) died prematurely without entering the Promised Land.

106:32 the waters of strife. These are the waters of Meribah (cf. Num. 20:13).

106:33 His Spirit. This most likely refers to the Holy Spirit of God. The Spirit of God had an extensive ministry in the OT (cf. Gen. 1:2; 6:3; 2 Sam. 23:2; Neh. 9:30; Ps. 139:7; Is. 48:16; Ezek. 2:2; 3:12–14; 8:3; 11:1, 5, 24; Hag. 2:5, Zech. 7:12). Both Is. 63:10, 11 and Acts 7:51 point to this particular event.

106:34–39 This section describes the general sins of Israel from the time they entered the Land (Josh. 3, 4) until they were exiled to Assyria (2 Kin. 17) and Babylon (2 Kin. 24, 25). They failed to expel the heathen and sadly conformed to their idolatry.

106:36–38 idols…demons…idols. Demons impersonate idols and encourage idol worship (cf. Deut. 32:17; 2 Chr. 33:5–7; 1 Cor. 10:14–21; Rev. 9:20). The sacrifice of children was not uncommon (cf. Deut. 12:31; 2 Kin. 17:17; Ezek. 16:20, 21).

106:39 their own works…deeds. God held Israel directly responsible for their sin without excuse.

106:40–43 From the time of the judges until the Assyrian and Babylonian exiles, God used the hand of His enemies to discipline Israel for their sin.

106:44–46 This emphasizes the unconditional nature of God’s covenant with Abraham.

106:45 for their sake. A secondary complement to God, who was primarily acting for His name’s sake (cf. v. 8). He remembered His covenant. This answers the psalmist’s prayer of vv. 4, 5 with regard to the Abrahamic Covenant that 1) the descendants of Abraham would multiply, and 2) they would possess the Land (see note on Ps. 105:9, 10; cf. Luke 1:72–75).

106:47 The psalmist pleads, on behalf of the nation and in light of the Abrahamic Covenant, for the nation to be regathered in Israel. He remembers what the men of Moses’ day forgot, i.e., God as their Savior (cf. 106:21). Even though the tribes of Judah and Benjamin returned to Israel in Ezra and Nehemiah, this text looks ahead to the regathering of Israel at the time when the Lord Jesus Christ returns to rule over the promised Davidic (2 Sam. 7) millennial kingdom (Rev. 20) on earth (cf. Ezek. 37:11–28; Hos. 14:4–8; Joel 3:18–21; Amos 9:7–15; Mic. 7:14–20; Zeph. 3:8–20; Zech. 12–14).

106:48 From everlasting to everlasting. With the hopeful prayer of 106:47 on his lips, the psalmist closes the fourth book of the Psalms (Pss. 90–106) with a grand benediction focusing on the eternal character of God, Israel’s Savior (cf. 1 Chr. 16:36; Pss. 41:13; 90:2).

Psalm 107

107:1–43 The opening line of Pss. 105–107, “Oh, give thanks to the LORD,” links together this trilogy of songs which praise God for His goodness and mercy to Israel. Most likely this psalm has a post-Exilic origin (cf. 107:3). The psalm develops two main themes: 1) praising God for His continual deliverance (107:4–32), and 2) remembering God’s response to man’s obedience/disobedience (107:33–42).

I. The Call to Praise (107:1-3)

II. The Cause of Rejoicing—Deliverance (107:4-32)

III. The Consequences of Obedience/Disobedience (107:33-42)

IV. The Commentary on Wisdom/Understanding (107:43)

107:1–3 All of those who have been delivered (redeemed) from the hand of Israel’s enemy focus on God’s goodness and everlasting mercy. They had been delivered through the centuries from Egypt to the S (cf. Ex. 12–14), Syria and Assyria to the N (cf. 2 Kin. 19:29–37), the Philistines to the W (cf. 2 Sam. 8:1; 2 Kin. 18:8), and Babylon to the E (cf. Ezra 1). Compare the psalmist’s prayer in 106:47 with v. 3.

107:4–32 This portion contains four pictures or actual situations which illustrate the disastrous end of sin in the nation: 1) wandering in the wilderness (vv. 4–9), 2) languishing in prison (vv. 10–16); 3) enduring sickness (vv. 17–22); and 4) tossing on a stormy sea (vv. 23–32). Each picture follows the same sequence of four events: 1) man’s predicament (vv. 4, 5, 10–12, 17, 18, 23–27); 2) man’s petition (vv. 6a, 13a, 19a, 28a); 3) God’s pardon (vv. 6b, 7, 13b, 14, 19b, 20, 28b–30); and 4) man’s praise (vv. 8, 9, 15, 16, 21, 22, 31, 32).

107:4–9 Possibly the psalmist looked back at the desert wanderings of ungrateful, faithless Israel after the miraculous Exodus (Num. 14-Josh. 2).

107:10–16 Possibly the psalmist thought of the capture and imprisonment of King Zedekiah ca. 586 B.C. (cf. 2 Kin. 25:4–7; Jer. 39:4–8; Jer. 52:1–11).

107:17–22 Possibly the psalmist recalled the mass affliction and subsequent mass healing in Num. 21:4–9.

107:23–32 Possibly the psalmist had Jonah and the sailors bound for Tarshish in mind (cf. Jon. 1).

107:33–42 This section contrasts God’s blessing in response to man’s obedience with God’s judgment on man’s sin. The psalmist makes his point with 4 illustrations: 1) descending from prosperity to poverty (vv. 33, 34); 2) being lifted up from barrenness to blessedness (vv. 35–38); 3) falling from the top to the bottom (vv. 39, 40); and 4) being elevated from low to high (vv. 41, 42).

107:33, 34 Perhaps the 3 years of drought from Ahab’s and Jezebel’s sins are in view (cf. 1 Kin. 17:1; 18:18).

107:35–38 Perhaps the time of Abraham (Gen. 24:1, 34, 35) or Joshua (Josh. 24:13) is in view.

107:39, 40 Perhaps the Assyrian Exile (2 Kin. 17:4–6) or the Babylonian Captivity (2 Kin. 24:14, 15) is in view.

107:41, 42 Perhaps the impoverished Jews in Egypt who were made rich with Egyptian gold and other treasures are in view (cf. Ex. 1:13, 14 with 3:21, 22; 11:2; 12:35, 36).

107:43 Perhaps the psalmist has Prov. 8:1–36, Eccl. 12:13, 14, or Hos. 14:9 in mind as he pens these concluding words.

Psalm 108

108:1–13 David combines portions of his own previously written Pss. 57 and 60 to make up this psalm commemorating God’s victories (vv. 1–5 are from 57:7–11; vv. 6–13 are from 60:5–12). He deleted the laments that began each psalm (57:1–6 and 60:1–4) while combining his own words of exaltation and confidence in God with only slight word variation. No specific historical occasion behind this psalm is given. See notes on Ps. 57:7–11 and Ps. 60:5–12.

I. Personal Exaltation of God (108:1-5)

II. Personal Confidence in God (108:6-13)

109:1–31 This imprecatory psalm of David cannot be conclusively connected by the psalm’s general details with any particular incident/person in the king’s life as chronicled in 1, 2 Sam.; 1 Kin.; and 1 Chr. David responds here to those who have launched a vicious verbal assault of false accusations against him (cf. 109:2, 3, 20). This psalm is considered messianic in nature, since Acts 1:20 quotes v. 8 in reference to Judas’ punishment for betraying Christ (cf. Pss. 41:9; 69:25). David reverses roles with his enemies by moving from being the accused in man’s court to being the accuser/prosecutor before the bar of God.

I. The Plaintiff’s Plea (109:1-5)

II. The Punishment Desired (109:6-20)

III. The Petition for Justice (109:21-29)

IV. The Praise of the Judge (109:30, 31)

109:1 O God of my praise. David begins and ends (cf. v. 30) with praise for the Chief Justice of the universe. At v. 21, David addresses the Judge as “O GOD the Lord” and at v. 26 as “O LORD my God.”

109:2–5 David’s complaint was that the innocent were being accused by the guilty. He asserted that the charges were without cause (109:3). While Doeg the Edomite has been identified by some (cf. 1 Sam. 21, 22; Ps. 52), the far more likely candidate would be Saul (cf. 1 Sam. 18–27). Eight of the 14 historical superscriptions in other psalms refer to the sufferings of David related to Saul’s pursuits for the purpose of killing David (cf. Pss. 18, 34, 54, 56, 57, 59, 63, 142).

109:2 In vv. 2–5, 20, 25, 27–29, David refers to a group of accusers, in contrast to vv. 6–19 where an individual is mentioned. Most likely, the individual is the group leader.

109:6–20 The Mosaic law had anticipated false accusations and malicious witnesses (cf. Deut. 19:16–21) by decreeing that the false accuser was to be given the punishment intended for the accused. It would appear that David had this law in mind here and vv. 26–29. Thus, his imprecations are not malicious maledictions, but rather a call for justice according to the law. These severe words have respect not to the penitent, but to the impenitent and hard-hearted foes of God and His cause, whose inevitable fate is set.

109:8 The Apostle Peter cited this verse as justification for replacing Judas the betrayer with another apostle (cf. Acts. 1:20).

109:21–29 David petitioned the court for justice by asking for deliverance for the judge’s sake (109:21) and then for his own sake (vv. 22–25). Afterwards, he requested that his enemies be rightfully punished (vv. 26–29).

109:30, 31 David’s praise for the Divine Magistrate (v. 30) was based on his confidence in the compassion and mercy of the judge (v. 31). Second Samuel 22 and Ps. 18 record the general outcome to David’s case, which was tried in God’s courtroom.

Psalm 110

110:1–7 This psalm contains one of the most exalted prophetic portions of Scripture presenting Jesus Christ as both a holy king and a royal High-Priest—something that no human monarch of Israel ever experienced. It, along with Ps. 118, is by far the most quoted psalm in the NT (Matt. 22:44; 26:64; Mark 12:36; 14:62; Luke 20:42, 43; 22:69; Acts 2:34, 35; Heb. 1:13; 5:6; 7:17, 21; 10:13). While portraying the perfect king, the perfect High-Priest, and the perfect government, Ps. 110 declares Christ’s current role in heaven as the resurrected Savior (110:1) and His future role on earth as the reigning Monarch (110:2–7). This psalm is decidedly messianic and millennial in content. Jesus Christ (Matt. 22:43, 44) verifies the Davidic authorship. The exact occasion of this psalm is unknown, but it could easily have been associated with God’s declaration of the Davidic Covenant in 2 Sam. 7:4–17.

I. Christ the King (110:1-3)

II. Christ the High-Priest (110:4-7)

110:1 my Lord. Refers to the divine/human King of Israel—the Lord Jesus Christ. Christ’s humanity descended from David, which is demanded by the Davidic promise of 2 Sam. 7:12. Using this passage, Christ also declared His deity in the Gospels (Matt. 22:44; Mark 12:36; Luke 20:42–43) by arguing that only God could have been lord to King David. My right hand. God the Father invited God the Son in His ascension to sit at the place of honor in the heavenly throne room (cf. Acts. 2:22–36; Heb. 10:10–12). Your enemies Your footstool. Footstool was an ancient Near Eastern picture of absolute victory portraying the idea that one’s enemy was now underfoot (cf. Pss. 8:6, 7; 47:3; Is. 66:1; 1 Cor. 15:27). This anticipates Christ’s Second Advent (cf. Rev. 19:11–21) as a conquering king (cf. Heb. 10:13).

110:2 the rod. From the human side, the ancestral staff of Judah is in view (cf. Gen. 49:10). From the divine side, the rod of iron by which King Jesus will subdue the earth is intended (cf. Ps. 2:9). Zion. God intends to install His ultimate earthly king in Jerusalem (the SW side is Zion; cf. Ps. 132:13–18). The earthly Zion (cf. Ps. 2:6; Is. 59:20) is in view, not the heavenly Zion because 1) there are no enemies in heaven, and 2) none of the activities in vv. 5–7 will take place in heaven. Rule. Christ will rule on the earthly throne of His father David (cf. Luke 1:32), in fulfillment of Is. 9:6 and Zech. 14:9.

110:3 volunteers. The redeemed inhabitants of earth will willingly serve the King of Kings and Lord of Lords. the day of Your power. Refers to the power displayed during the millennial reign of Jesus Christ (cf. Zech. 14:1–21; Rev. 19:11—20:6). beauties…womb …dew. This seems to apply to the King and to represent Him as in the constant vigor of youth, a period distinguished by strength and activity, or it may refer to His holiness, eternality and deity.

110:4 You are a priest. The first time in the history of Israel when a king simultaneously served as High-Priest. Christ (a.k.a. “Branch,” cf. Is. 4:2; Jer. 23:5, 6; Zech. 3:8; 6:12, 13) will build the temple at which the world will worship God (cf. 2 Sam. 7:13; Is. 2:2–4; Ezek. 40–48). forever. Christ represents the final and foremost High-Priest in the history of Israel. the order of Melchizedek. This High-Priest could not be of Aaron’s lineage in that he would not be eternal, not be of Judah, not be a king, and not be of the New Covenant (Jer. 31:31–33; Heb. 8, 9). Melchizedek, which means “king of righteousness,” served as the human priest/king of Salem in Gen. 14:17–20 and provides a picture of the order of Christ’s priesthood (cf. Heb. 5:6; 7:17, 21). The sons of Zadok will serve with Christ in the Millennium as His human priestly associates (cf. Ezek. 44:15; 48:11).

110:5 Your right hand. The roles have here reversed—the Father now stands at the right hand of the Son. This pictures the Father supplying the needs of the Son (cf. Pss. 16:8; 109:31; Is. 41:13). The Father provides the defeat of His enemies on earth so that His Son can fulfill God’s land and nation promises to Abraham (Gen. 12:1, 2) and kingship promise to David (2 Sam. 7:12, 13, 16). the day of His wrath. This refers to the “Day of the LORD” (cf. v. 3 “the day of Your power”), which finds its global expression at the end of Daniel’s 70th week (cf. Dan. 9:24–27). This term exclusively speaks of God’s wrath, which will be poured out on an unrepentant world in order to set up Christ’s 1,000 year (millennial) reign (cf. Joel 2:1, 11, 31; 3:14; Rev. 6:16, 17; 14:19; 19:15).

110:6 judge…fill…execute. Cf. Pss. 2:8, 9; 50:1–6; Is. 2:4; 9:6, 7; Dan. 2:44, 45; 7:26, 27; Joel 3:2, 12; Mic. 4:3; Matt. 25:32; Rev. 6:15–17; 14:20; 16:14; 19:19–21.

110:7 He shall drink. This pictures a refreshed conqueror who has kingly access to the whole world. This could anticipate the E-W flow of fresh water out of Jerusalem as recorded in Zech. 14:8. He shall lift up. The lifted head pictures Christ’s strength in victory (cf. Pss. 3:3; 27:6; 75:10). As Ps. 22:28 reports, “For the kingdom is the LORD’s, and He rules over the nations” (cf. Zech. 14:9).

Psalm 111

111:1–10 Psalms 111 and 112 are alike in that 1) they both begin with, “Praise the LORD!” (as does Ps. 113), and 2) they both are acrostics with 22 lines corresponding to the 22 letters of the Heb. alphabet. Psalm 111 exalts the works of God, while Ps. 112 extols the man who fears God. The author(s) and occasion(s) are unknown.

I. A Word of Praise (111:1)

II. Words about God’s Works (111:2-9)

III. A Word of Wisdom (111:10)

111:1 whole heart. Jesus might have had this passage in mind when He stated that the greatest commandment was, “You shall love the Lord your God with all your heart…” (Matt. 22:37).

111:2–9 God’s work(s) are mentioned 5 times (vv. 2, 3, 4, 6, 7). Overall, the greater work of redemption seems to be in view (v. 9) without excluding lesser works of a temporal nature (vv. 5, 6).

111:5 food…His covenant. It is quite possible that the psalmist has alluded to God’s faithfulness in providing food for Jacob through Joseph (Gen. 37–50) in fulfillment of the Abrahamic Covenant to make the nation like the stars of the sky (Gen. 15:5).

111:6 the heritage of the nations. It seems even more sure that the psalmist has the Abrahamic Covenant in view (cf. Gen. 15:18–21; 17:1–8), specifically the Exodus (Ex.–Deut.) and the conquering/dividing of the Land (Joshua). See notes on Deut. 7:1, 2.

111:9 commanded His covenant forever. In light of vv. 5, 6 and Gal. 3:6–9, this appears to look at the redemption aspects of the Abrahamic Covenant, which was declared frequently to be an “everlasting” or “forever” covenant (cf. Gen. 17:7, 13, 19; 1 Chr. 16:15, 17; Ps. 105:8, 10; Is. 24:5).

111:10 The fear of the LORD. See note on Prov. 1:7.

Psalm 112

112:1–10 See note on Ps. 111:1–10.

I. The Blessing of Obedience (112:1-9)

II. The Emptiness of Sin (112:10)

112:1 who fears the LORD. This psalm begins where 111:10 ended and links the two together.

112:2–9 The desire of every human for prosperity can only come through obedience to the commands of God (cf. Ps. 1:1–3).

112:9 dispersed abroad. Quoted by Paul in 2 Cor. 9:9.

112:9 His horn. Horns on an animal were an indication of strength and prosperity. This is applied figuratively to the righteous.

112:10 In utter contrast to the righteous man of vv. 2–9, the wicked man lives a worthless existence without strength (cf. Ps. 1:4–6).

Psalm 113

113:1–9 Psalms 113–118 comprise a rich 6-psalm praise to God commonly called the “Egyptian Hallel” (“hallel” meaning praise in Heb.). These were sung at Passover, Pentecost, and Tabernacles, but had the greatest significance at Passover, which celebrated the Jews’ deliverance from Egypt (cf. Ex. 12–14). Traditionally Pss. 113, 114 were sung before the Passover meal and Pss. 115–118 afterwards. Psalm 118 would most likely be what Christ and the disciples sang before they left the Upper Room the night Christ was betrayed (cf. Matt. 26:30; Mark 14:26). There are two other notable sets of praise in the Psalter: 1) The Great Hallel (Pss. 120–136) and 2) The Final Hallel (Pss. 145–150).

I. The Call to Praise (113:1-3)

II. The Cause for Praise (113:4-9)

A. God’s Transcendence (113:4, 5)

B. God’s Immanence (113:6-9)

113:1 servants. Refers to the redeemed, all of whom should serve God with obedience. the name. The name of God represents all His attributes.

113:2 this time…forevermore. Praise is to be rendered always (cf. Eph. 5:20; 1 Thess. 5:18).

113:3 rising…going down. From the first moment of consciousness in the morning to the last waking moment before sleep.

113:4, 5 Believers are to praise the only One worthy of praise for His transcendent sovereignty.

113:6–9 humbles. In appearance, God must figuratively lean over from the faraway heavens to examine the earth (cf. Is. 40:12–17). In a far greater way Christ humbled Himself in the incarnation (cf. Phil. 2:5–11).

113:7, 8 the poor. This is borrowed almost exactly from Hannah’s song in 1 Sam. 2:8. God is responsible for both the rich and the poor (Prov. 22:2). God’s compassion reaches out to the poor and needy (cf. Ps. 72:12, 13). Ultimately, Christ came to save those who are poor in spirit (cf. Is. 61:2; Luke 4:18).

113:9 the barren woman. Sarah (Gen. 21:2), Rebekah (Gen. 25:21), and Rachel (Gen. 30:23) would be the most significant since the outcome of the Abrahamic Covenant depended on these childless women being blessed by God to be mothers.

Psalm 114

114:1–8 See note on Ps. 113:1–9. This psalm is the one most explicitly related to the Exodus (Ex. 12–14). It recounts God’s response to a captive nation (Israel in Egypt) in order to honor His promises in the Abrahamic Covenant (Gen. 28:13–17) given to Jacob (cf. 114:1, “The house of Jacob;” 114:7, “the God of Jacob”).

I. God Inhabits Israel (114:1, 2)

II. God Intimidates Nature (114:3-6)

III. God Invites Trembling (114:7, 8)

114:2 Judah…Israel. Judah/Benjamin and the northern ten tribes respectively. sanctuary…dominion. God dwelt among the peoples as a pillar of cloud by day and a pillar of fire by night (cf. Ex. 13:21, 22; 14:19).

114:3 The sea…Jordan. Two miracles of God, i.e., separating the waters began and ended the Exodus. On the way out of Egypt, God parted the Red Sea (Ex. 14:15–31) and 40 years later He parted the Jordan River in order for the Jews to enter the Promised Land (Josh. 3:1–17).

114:4 mountains…little hills. Refers to the violent appearance of God to Israel at Sinai (cf. Ex. 19:18; Judg. 5:4, 5; Ps. 68:17, 18).

114:5, 6 In poetic imagery, God questioned why the most fixed of geographical features, i.e., water and mountains, could not resist His power and will.

114:7 Tremble. The only proper response of helpless nature before omnipotent God.

114:8 the rock. Refers to the first incident at Massah/Meribah (Ex. 17:5, 6) and/or the second (Num. 20:8–11).

Psalm 115

115:1–18 See note on Ps. 113:1–9. This praise psalm appears to be antiphonal in nature, following this outline and pattern: 1) the people (vv. 1–8); 2) the priests (vv. 9–11); 3) the people (vv. 12, 13); 4) the priests (vv. 14, 15); and 5) the people (vv. 16–18). Verses 4–11 are very similar to Ps. 135:15–20. It has been suggested that this psalm is post-Exilic (cf. v. 2) and could have first been sung at the dedication of the second temple (cf. Ezra 6:16).

115:1 to Your name give glory. God declared He would share His glory with no one (Is. 42:8; 48:11).

115:2 where is their God? (cf. Pss. 42:3, 10; 79:10; Joel 2:17; Mic. 7:10). The Jews despised this Gentile taunt.

115:3 Israel’s God is alive and rules the earth from His throne room above.

115:4–8 In contrast, Gentiles worship dead gods of their own making, fashioned in the image of the fallen creature (cf. Is. 44:9–20; 46:5–7; Jer. 10:3–16; Rom. 1:21–25). The idol worshiper becomes like the idol—spiritually useless.

115:9–11 This 3 verse, priestly admonition (cf. 118:2–4; 135:19, 20) could apply to 3 different groups: 1) the nation Israel (115:9); 2) the Levitical priests from the house of Aaron (115:10); and 3) proselytes to Judaism who are God fearers (115:11). To all 3 groups, God is their help and shield.

115:16 the earth. Strong implications that planet earth alone is the dwelling place of life.

Psalm 116

116:1–19 See note on Ps. 113:1–9. This is an intensely personal “thank you” psalm to the Lord for saving the psalmist from death (116:3, 8). The occasion and author remain unknown, although the language used by Jonah in his prayer from the fish’s stomach is remarkably similar. While this appears to deal with physical death, the same song could be sung by those who have been saved from spiritual death.

I. The LORD’s Response to the Psalmist’s Prayer for Deliverance from Death (116:1-11)

II. The Psalmist’s Reaction to God’s Deliverance of Him from Death (116:12-19)

116:3 Sheol. Another term for grave/death.

116:9 I will walk. A vow of obedience.

116:10 I believed. Faith in God and His ability to deliver preceded the psalmist’s prayer for deliverance. This verse is quoted by the Apostle Paul in 2 Cor. 4:13. It rehearses the principle of walking by faith, not by sight.

116:11 All men are liars. Either the psalmist is reacting to his false accusers or to men who say that they can deliver him but have not.

116:12 What shall I render. God needs nothing and puts no price on His free mercy and grace. The psalmist renders the only acceptable gift—obedience and thanksgiving.

116:13 the cup of salvation. This is the only place in the OT where this exact phrase is used. It probably has the meaning of the cup in Pss. 16:5; 23:5; i.e., the redeemed life circumstances provided by God, in contrast to Ps. 75:8, which speaks about the cup of God’s wrath.

116:14 I will pay my vows. Most likely this refers to the vows made during the time of duress (cf. 116:18, 19).

116:15, 16 The psalmist realized what a special blessing his deliverance (“loosed my bonds”) was in light of v. 15. Therefore, he reemphasized his role as a servant of God following the example of his mother.

116:17–19 These verses parallel vv. 13, 14. Jonah made an almost identical statement (Jon. 2:9).

116:17 the sacrifice of thanksgiving. Probably not a Mosaic sacrifice, but rather actual praise and thanksgiving rendered from the heart in the spirit of Pss. 136 and 138 (cf. Pss. 50:23; 100:4; 119:108).

116:19 the LORD’s house. Refers to 1) the tabernacle in Jerusalem if written by David or before, or 2) the temple in Jerusalem if written by Solomon or later.

Psalm 117

117:1, 2 See note on Ps. 113:1–9. The seal of redemptive truth is bound up in this diminutive but seminal psalm—its profundity far outdistances its size. This pivotal psalm exhibits 3 distinguishing features: 1) it is the shortest psalm; 2) it is the shortest chapter in the Bible; and 3) it is the middle chapter of the Bible. That God looked redemptively beyond the borders of Israel in the OT is made clear here. The psalm looks back to God’s intent for Adam and Eve in Eden (Gen. 1, 2) and looks ahead to the ultimate fulfillment in the new heavens and earth (Rev. 21, 22).

I. A Global Invitation (117:1)

II. A Grand Explanation (117:2)

117:1 Gentiles…peoples. Paul quoted this verse in Rom. 15:11 to make the point that from the very beginning of time God has pursued a worldwide redemptive purpose (cf. Rom. 15:7–13). Other passages quoted by Paul in Rom. 15 to make this point include: Deut. 32:43, 2 Sam. 22:50, and Is. 11:10. While not as obvious in the OT, the NT makes this point unmistakably clear (cf. Acts. 10:34, 35; Rom. 1:16; 1 Cor. 12:13; Gal. 3:1–29, esp. 28; Col. 3:11).

117:2 The reasons for such exalted praise as that commanded in v. 1 are: 1) because of God’s redemptive kindness, and 2) because of God’s eternal truth. Therefore, what God has promised, He will provide (cf. John 6:37–40).

Psalm 118

118:1–29 See note on Ps. 113:1–9. This psalm, along with Ps. 110, is intensely messianic and thus the most quoted by the NT (Matt. 21:9, 42; 23:39; Mark 11:9, 10; 12:10, 11; Luke 13:35; 19:38; 20:17; John 12:13; Acts 4:11; Heb. 13:6; 1 Pet. 2:7). Neither the author nor the specific circumstances of the psalm are identified. Two reasonable possibilities could be entertained: 1) it was written during Moses’ day in the Exodus, or 2) it was written sometime after the Jews returned to Jerusalem from Exile. Probably it was the former, given 1) the nature of the Egyptian Hallel (esp. Ps. 114); 2) its use by the Jewish community especially at Passover; 3) the close similarity to Moses’ experience in the Exodus; 4) the striking similarity in language (Ps. 118:14 with Ex. 15:2; 118:15, 16 with Ex. 15:6, 12; 118:28 with Ex. 15:2); and 5) the particularly pointed messianic significance as it relates to the redemption provided by Christ our Passover (1 Cor. 5:7). It seems reasonable to propose that Moses possibly wrote this beautiful psalm to look back in worship at the historical Passover and look ahead in wonder to the spiritual Passover in Christ.

I. Call to Worship (118:1-4)

II. Personal Praise (118:5-21)

III. Corporate Praise (118:22-24)

IV. Commitment to Worship (118:25-29)

118:1 Oh, give thanks. Cf. Pss. 105-107, 136. The psalm ends in v. 29 as it began here.

118:2–4 Israel…Aaron…those who fear the LORD. See note on Ps. 115:9–11. The phrase “His mercy endures forever” is repeated in all 26 verses of Ps. 136 (cf. 118:1, 29).

118:5–21 This section contains individual praise by the psalmist, possibly Moses.

118:5–9 The psalmist focuses intensely on the Lord.

118:6 Hebrews 13:6 quotes this verse; cf. Ps. 56:4, 11.

118:10–14 It seems obvious that the leader of the nation is speaking here.

118:12 a fire of thorns. Dried thorns burn easily and quickly.

118:13 You pushed me. Refers to the psalmist’s enemy.

118:14 These words are identical to Moses’ words in Ex. 15:2.

118:15–18 A declaration of victory.

118:15, 16 The right hand. Very similar to Moses’ words in Ex. 15:6, 12.

118:18 This possibly refers to the incident at Meribah where Moses struck the rock (cf. Num. 20:8–13).

118:19–21 The victory against overwhelming odds elicits from the psalmist a great desire to praise God.

118:19 gates of righteousness. Most likely a figurative reference, i.e., spiritual gates through which the righteous pass (cf. Ps. 100:4), rather than to the gates of the temple, e.g., 1 Chr. 9:23.

118:20 the gate. This points to the entryway which leads to the presence of the Lord. Jesus may have had this psalm in mind when He taught about “the narrow gate” in Matt. 7:13, 14.

118:21 my salvation. The Lord has delivered the psalmist from otherwise certain defeat and death (cf. 118:14, 15).

118:22–26 The NT quotes of vv. 22, 23 and vv. 25, 26 lend strong messianic significance here. If Moses is the author, then the NT writers use a perfect analogy in connecting this passage to Christ. For example, Moses said that God would raise up another prophet like himself (Deut. 18:15). Peter identified this other prophet as the Lord Jesus Christ (cf. Acts 3:11–26). So Moses is a legitimate, biblically recognized type of Christ.

118:22 stone…builders rejected…chief cornerstone. Peter identified the chief cornerstone in the NT as Christ (Acts 4:11; 1 Pet. 2:7). In the parable of the vineyard (Matt. 21:42; Mark 12:10–11; Luke 20:17), the rejected son of the vineyard owner is likened to the rejected stone which became the chief cornerstone. Christ was that rejected stone. Jewish leaders were pictured as builders of the nation. Now, this passage in v. 22 has a historical basis which is paralleled in its major features by analogy with the rejection of Christ who came to deliver/save the nation. Moses’ experience, as a type of Christ, pictured Christ’s rejection. On at least 3 occasions Moses (stone) was rejected by the Jews (builders) as their God sent the deliverer (chief cornerstone). For examples see Ex. 2:11–15, cf. Acts 7:35; Ex. 14:10–14, 10; 16:1–3, 11, 12, 20.

118:24 the day. Probably refers to 1) the day of deliverance and/ or 2) the day the stone was made the chief cornerstone, which they now celebrate.

118:25 Save now, I pray. Transliterated from Heb., this becomes “Hosanna.” These words were shouted by the crowd to Christ at the time of His triumphal entry to Jerusalem (Matt. 21:9; Mark 11:9, 10; John 12:13). Days later they rejected Him because He did not provide military/political deliverance.

118:26 Blessed. Christ taught that the nation of Israel would not see Him again after His departure (ascension to heaven) until they could genuinely offer these words to Him at His second coming (cf. Matt. 23:39; Luke 13:35). In this historical text, it could have easily been sung by the Jews of Moses’ day, especially at the end of the 40 years but prior to Moses’ death (cf. Deut. 1–33). the house of the LORD. A phrase used in reference to the tabernacle of Moses (cf. Ex. 23:19; 34:26; Deut. 23:18) and later the temple (cf. 1 Kin. 6:1).

118:27 light. Similar to the Mosaic benediction of Num. 6:25. the altar. The altar of burnt offerings, which stood on the E in the court outside of the Holy Place (cf. Ex. 27:1–8; 38:1–7).

118:28 This bears a striking resemblance to Ex. 15:2.

118:29 A repetition of 118:1.

Psalm 119

119:1–176 This longest of psalms and chapters in the Bible stands as the “Mt. Everest” of the Psalter. It joins Pss. 1 and 19 in exalting God’s Word. The author is unknown for certain, although David, Daniel, or Ezra have reasonably been suggested. The psalmist apparently wrote while under some sort of serious duress (cf. vv. 23, 42, 51, 61, 67, 71, 78, 86–87, 95, 110, 121, 134, 139, 143, 146, 153, 154, 157, 161, 169). This is an acrostic psalm (cf. Pss. 9, 10, 25, 34, 37, 111, 112, 145) composed of 22 sections, each containing 8 lines. All 8 lines of the first section start with the first letter of the Heb. alphabet; thus the psalm continues until all 22 letters have been used in order. The 8 different terms referring to Scripture occurring throughout the psalm are: 1) law, 2) testimonies, 3) precepts, 4) statutes, 5) commandments, 6) judgments, 7) word, and 8) ordinances. From before sunrise to beyond sunset, the Word of God dominated the psalmist’s life, e.g., 1) before dawn (v. 147), 2) daily (v. 97), 3) 7 times daily (v. 164), 4) nightly (vv. 55, 148), and 5) at midnight (v. 62). Other than the acrostic form, Ps. 119 does not have an outline. Rather, there are many frequently recurring themes which will be delineated in the notes.

119:1, 2 Blessed…Blessed. Similar to Ps. 1:1–3. Elsewhere, the psalmist declares that Scripture is more valuable than money (vv. 14, 72, 127, 162) and brings more pleasure than the sweetness of honey (v. 103; cf. Prov. 13:13; 16:20; 19:16).

119:1 walk. A habitual pattern of living.

119:2 the whole heart. “Heart” refers to intellect, volition, and emotion (cf. vv. 7, 10, 11, 32, 34, 36, 58, 69, 70, 80, 111, 112, 145, 161). Complete commitment or “whole heart” appears 6 times (vv. 2, 10, 34, 58, 69, 145).

119:4 To keep…diligently. The psalmist passionately desired to obey God’s Word (cf. vv. 4, 8, 30–32, 44, 45, 51, 55, 57, 59–61, 63, 67, 68, 74, 83, 87, 101, 102, 106, 110, 112, 129, 141, 157, 167, 168).

119:5, 6 Oh. It is hard at times to distinguish where the psalmist’s testimony ends and prayer begins (cf. vv. 29, 36, 58, 133).

119:7 I will praise You. The Scriptures provoke singing, thanksgiving, rejoicing, and praise (cf. vv. 13, 14, 54, 62, 108, 15, 152, 160, 164, 171, 172, 175). righteous. God’s Word reflects the character of God, especially righteousness (cf. vv. 7, 62, 75, 106, 123, 138, 144, 160, 164, 172).

119:9–11 Internalizing the Word is a believer’s best weapon to defend against encroaching sin.

119:12 Teach me. The student/psalmist invites the Divine Author to be his instructor (cf. vv. 26, 33, 64, 66, 68, 108, 124, 135) with the result that the psalmist did not turn aside from the Word (v. 102).

119:14 all riches. Cf. vv. 72, 127.

119:15 meditate…contemplate. The psalmist reflected frequently on the Scriptures (cf. vv. 23, 27, 48, 78, 97, 99, 148).

119:16 I will delight. (cf. vv. 24, 35, 47, 70, 77, 92, 143, 174). I will not forget. (cf. vv. 93, 176).

119:18 Open my eyes. Perhaps this is the supreme prayer that a student of Scripture could speak since it confesses the student’s inadequacy and the Divine Author’s sufficiency (cf. vv. 98, 99, 105, 130).

119:19 a stranger. As a citizen of God’s kingdom, the psalmist was a mere sojourner in the kingdom of men.

119:20 breaks with longing. This expresses the psalmist’s deep passion for the Word (cf. vv. 40, 131).

119:21 the proud—the cursed. The psalmist identified with God’s rebuke of those who disobey His Word (cf. vv. 53, 104, 113, 115, 118, 126).

119:24 my counselors. The chief means of biblical counseling is the application of God’s Word by God’s Spirit to the heart of a believer (cf. vv. 98–100).

119:25 Revive me. Revival is greatly desired by the psalmist, who realizes that God and God’s Word alone are sufficient (cf. vv. 37, 40, 50, 88, 93, 107, 149, 154, 156, 159).

119:27 Make me understand. Philip asked the Ethiopian eunuch who was reading Is. 53, “Do you understand what you are reading?” (Acts 8:30). The psalmist understood God to be the best source of instruction (cf. vv. 34, 73, 100, 125, 144, 169).

119:28 melts from heaviness. Refers to grief or sorrow over sin.

119:29, 30 the way of lying…the way of truth. The psalmist desired to emulate the true character of God in contrast to the lying ways of Satan (cf. v. 163).

119:32 run the course. Reflects the energetic response of the psalmist to God’s Word.

119:37 looking at worthless things. The psalmist desires to examine the things of greatest value, i.e., God’s Word (cf. vv. 14, 72, 127).

119:39 good. The very attributes of God (cf. v. 68) become the characteristics of Scripture: 1) trustworthy (v. 42); 2) true (vv. 43, 142, 151, 160); 3) faithful (v. 86); 4) unchangeable (v. 89); 5) eternal (vv. 90, 152); 6) light (v. 105); and 7) pure (v. 140).

119:41 Your salvation. This reflects a repeated desire (cf. vv. 64, 76, 81, 88, 94, 109, 123, 134, 146, 149, 153, 154, 159, 166).

119:43 hoped. The psalmist waits patiently for the working of God’s Word (cf. vv. 49, 74, 81, 114, 147).

119:47, 48 Which I love. The psalmist expresses his great affection for the Word (cf. vv. 97, 113, 127, 140, 159, 163, 165, 167).

119:50 comfort. What the psalmist found in God’s Word (cf. vv. 52, 76, 82).

119:68 You are good. The psalmist frequently appeals to the character of God: 1) His faithfulness (vv. 75, 90); 2) His compassion (v. 77); 3) His righteousness (vv. 137, 142); and 4) His mercy (v. 156).

119:70 fat as grease. Refers to the proud of v. 69 whose hearts are thick and thus the Word is unable to penetrate.

119:73 Your hands. Figuratively refers to God’s involvement in human life (Ps. 139:13–16).

119:75 You have afflicted me. The psalmist expresses his confidence in God’s sovereignty over human affliction referred to in 119:67, 71 (cf. Deut. 32:39; Is. 45:7; Lam. 3:37, 38).

119:83 a wineskin in smoke. Just as smoke will dry out, stiffen, and crack a wineskin thus making it useless, so the psalmist’s affliction has debilitated him.

119:89 Forever…settled in heaven. God’s Word will not change and is always spiritually relevant.

119:98–100 The wisdom of God always far surpasses the wisdom of man.

119:105 lamp…light. God’s Word provides illumination to walk without stumbling.

119:111 rejoicing. The Word brings joy (cf. v. 162).

119:118, 119 You reject…put away. God righteously judges the wicked by His Word.

119:128 See note on v. 21.

119:130 light…understanding. Refers to illumination in comprehending the meaning of Scripture.

119:131 panted. As after God Himself (cf. Ps. 42:1, 2).

119:136 Rivers of water. The psalmist is brought to sobbing over the sin of others.

119:140 very pure. Like silver refined 7 times (cf. Ps. 12:6), the Word is without impurity, i.e., it is inerrant in all that it declares.

119:155 Salvation…far. Salvation is clearly revealed in the Scripture and nowhere else with such perspicuity.

119:160 The entirety…truth. There is not a speck of untruth in Scripture.

119:161 in awe. Just as one stands in awe of God Himself.

119:163 I hate…lying. Cf. vv. 29, 30.

119:164 Seven times. Seven is perhaps used in the sense of perfection/completion meaning here that a continual attitude of praise characterizes the psalmist’s life.

119:173 Your hand. An anthropomorphic figure of speech.

119:176 I have gone astray. In spite of all that he has affirmed regarding Scripture’s power in his life, the psalmist confesses that sin has not yet been eliminated from his life (cf. Rom. 7:15–25). Any decrease of sin in his life should be attributed to the suppression of unrighteousness by the working of God’s Word (cf. vv. 9–11).

Psalm 120

120:1–7 Psalms 120–136 comprise “The Great Hallel”; cf. “The Egyptian Hallel” (Pss. 113–118) and “The Final Hallel” (Pss. 145–150). Almost all these psalms (15 of 17) are “Songs of Ascent” (Pss. 120–134), which the Jewish pilgrims sang on their way up to Jerusalem (about 2,700 ft. in elevation) on 3 prescribed annual occasions. These feasts included: 1) Unleavened Bread; 2) Weeks/Pentecost/Harvest; and 3) Ingathering/Tabernacles/Booths. Cf. Ex. 23:14–17; 34:22, 23; Deut. 16:16. David authored 4 of these songs (Pss. 122, 124, 131, 133), Solomon one (Ps. 127), while 10 remain anonymous. When these psalms were assembled in this way is unknown. It appears that these songs begin far away from Jerusalem (cf. Meschech and Kedar in Ps. 120:5) and progressively move toward Jerusalem until the pilgrims have actually reached the temple and finished their worship (cf. Ps. 134:1, 2). With regard to Ps. 120, the author and circumstances are unknown, although it seems as if the worshiper lives at a distance among unbelieving people (cf. Ps. 120:5).

I. Petition (120:1, 2)

II. Indictment (120:3, 4)

III. Lament (120:5-7)

120:2 lying lips…deceitful tongue. Cf. Pss. 52:2–4; 109:2; Rom. 3:9–18.

120:4 Sharp arrows…coals. Lies and false accusations are likened to 1) the pain/injury inflicted in battle by arrows, and 2) the pain of being burned with charcoal made from the wood of a broom tree (a desert bush that grows 10 to 15 ft. high).

120:5–7 The psalmist actually lives among pagans who do not embrace his desire for peace.

120:5 Meshech…Kedar. In Asia Minor (cf. Gen. 10:2) and Arabia (Is. 21:16) respectively.

Psalm 121

121:1–8 See note on Ps. 120:1–7. The author and circumstances are unknown. This song strikes a strong note of assurance in 4 stages that God is help and protection to keep both Israel and individual believers safe from harm.

I. God—Helper (121:1, 2)

II. God—Keeper (121:3, 4)

III. God—Protector (121:5, 6)

IV. God—Preserver (121:7, 8)

121:1 hills. Most likely those in the distance as the pilgrim looks to Jerusalem, especially the temple.

121:2 My help. The psalmist does not look to the creation, but rather the Creator for his help.

121:3 be moved. Cf. Ps. 37:23, 24.

121:3, 4 slumber. Cf. the appearance of sleep, Ps. 44:23. The living God is totally unlike the pagan gods/dead idols (cf. 1 Kin. 18:27).

121:5 your right hand. This represents the place of human need.

121:6 by day…by night. Around the clock protection.

121:7, 8 While this seems to have a temporal sense at first glance, there are indications that it looks beyond to eternal life, e.g., all evil (v. 7) and forevermore (v. 8).

Psalm 122

122:1–9 See note on Ps. 120:1–7. David expressed his great joy over Jerusalem, which he had settled by defeating the Jebusites (cf. 2 Sam. 5) and bringing the tabernacle and ark for permanent residency (cf. 2 Sam. 6). David’s desire/prayer was temporarily fulfilled in Solomon’s reign (cf. 1 Kin. 4:24, 25). It is ironic that Jerusalem, which means “city of peace,” has been fought over through history more than any other city in the world. Prophetically, David’s desire will not be experienced in its fullness until the Prince of Peace (Is. 9:6) comes to rule permanently (Zech. 14:9, 11) as the promised Davidic King (cf. 2 Sam. 7:12, 13, 16; Ezek. 37:24–28).

I. Joy Over Worship (122:1-5)

II. Prayer Over Jerusalem (122:6-9)

122:1 the house of the LORD. A term used of the tabernacle (cf. Ex. 23:19; 34:26; 2 Sam. 12:20), not the temple that would be built later by Solomon.

122:2 standing within your gates. Sometime after the tabernacle and ark of the covenant had arrived in the city of David (2 Sam. 6). David’s joy is that the ark has found its proper location.

122:3 compact together. The Jerusalem of David’s day (Zion) was smaller than the enlargement by Solomon.

122:4 the Testimony of Israel. Refers to God’s command to go up to Jerusalem 3 times annually (see note on Ps. 120:1–7).

122:6–9 A most appropriate prayer for a city whose name means peace and is the residency of the God of peace (Is. 9:6; Rom. 15:33; Heb. 13:20). Compare prayers for the peace of Israel (Pss. 125:5; 128:6) and other psalms which exalt Jerusalem (Pss. 128, 132, 147). History would prove that bad times had to come (Pss. 79, 137) before the best of times (Rev. 21, 22).

Psalm 123

123:1–4 See note on Ps. 120:1–7. The author and situation are unknown.

I. Exalting God (123:1, 2)

II. Enlisting God’s Mercy (123:3, 4)

123:1 my eyes. The progression from Ps. 121:1. dwell in… heavens. Cf. Pss. 11:4; 103:19; 113:5.

123:2 servants…masters. The psalmist reasons from the lesser to the greater (human to the divine; earthly to the heavenly). One’s eyes should be on the Lord to mercifully meet one’s needs.

123:3, 4 contempt…scorn. From unbelieving pagans, perhaps the Samaritans (cf. Neh. 1:3; 2:19).

Psalm 124

124:1–8 See note on Ps. 120:1–7. A Davidic psalm which generically recalls past deliverances, possibly the Exodus (v. 5).

I. God’s Protection (124:1-5)

II. God’s Provision (124:6-8)

124:1, 2 God has preserved Israel from extinction.

124:2 When men rose up. A general statement which could cover the history of Israel from Abraham to David.

124:4, 5 waters…stream…swollen waters. The Red Sea crossing (Ex. 14) and/or the Jordan crossing (Josh. 3) are pictured.

124:8 Our help. Cf. Ps. 121:1, 2.

Psalm 125

125:1–5 See note on Ps. 120:1–7. The author and circumstances are unknown, although the times of Hezekiah (2 Kin. 18:27–35) or Nehemiah (Neh. 6:1–19) have been suggested.

I. The Security of Jerusalem (125:1-3)

II. The Spiritual Purity of Jerusalem (125:4, 5)

125:1 Mount Zion. The SW mount representing Jerusalem and an emblem of permanence, supported by God’s covenant promise.

125:1, 2 forever. More than a temporal promise is involved here.

125:2 His people. Those who trust in the LORD (cf. v. 1).

125:3 scepter of wickedness. Assyrian rule if in Hezekiah’s time, or Medo-Persian rule if in Nehemiah’s day. the land. This would be the land promised to Abraham (Gen. 15:18–21).

125:4, 5 The outcome of the upright (v. 4) is contrasted with the crooked (v. 5). The true Israel is distinguished from the false (cf. Rom. 2:28, 29; 9:6, 7).

125:5 lead them away. Eternal rather than temporal judgment seems to be in view. Peace. God will one day institute a lasting covenant of peace (cf. Ezek. 37:26).

Psalm 126

126:1–6 See note on Ps. 120:1–7. The author and occasion are not named in the psalm. However, v. 1 points to a time of return from captivity. Most likely this refers to the Babylonian Captivity, from which there were 3 separate returns: 1) under Zerubbabel in Ezra 1–6 (ca. 538 B.C.); 2) under Ezra in Ezra 7–10 (ca. 458 B.C.); and 3) under Nehemiah in Neh. 1, 2 (ca. 445 B.C.). The occasion could be 1) when the foundation for the second temple had been laid (cf. Ezra 3:8–10), or 2) when the Feast of Tabernacles was reinstated (cf. Neh. 8:13–14). This psalm is similar to Ps. 85, which rejoices over Israel’s return from Egypt, but contrasts with Ps. 137, which laments the pain of the Babylonian Captivity.

I. The Testimony of Restoration (126:1-3)

II. The Prayer for Riches (126:4)

III. The Wisdom of Righteousness (126:5, 6)

126:1 those who dream. The actual experience of liberation, so unexpected, seemed more like a dream than reality.

126:2, 3 The LORD has done. First recognized by the surrounding nations (v. 2) and then the returning remnant (v. 3).

126:4 Bring back. A prayer to restore the nation’s fortunes at their best. streams in the South. The arid region S of Beersheba (called the Negev) which is utterly dry in the summer, but whose streams quickly fill and flood with the rains of spring. In this manner, the psalmist prays that Israel’s fortunes will rapidly change from nothing to everything.

126:5, 6 sow…reap. By sowing tears of repentance over sin, the nation reaped the harvest of a joyful return to the land of Israel.

Psalm 127

127:1–5 See note on Ps. 120:1–7. The author is Solomon (cf. Eccl. 12:10), but the occasion is unknown. The major message of God being central to and sovereign in life sounds much like portions of Solomon’s Ecclesiastes (cf. Eccl. 2:24, 25; 5:18–20; 7:13, 14; 9:1). Psalms 112 and 128 also develop a strong message on the family.

I. God’s Sovereignty in Everyday Life (127:1, 2)

II. God’s Sovereignty in Family Life (127:3-5)

127:1, 2 God’s sovereignty is seen in 3 realms: 1) building a house, 2) protecting a city, and 3) earning a living. In all 3 instances, the sovereign intention of God is far more crucial to the outcome than man’s efforts. Otherwise, a man’s endeavor is in vain (cf. Eccl. 1:2; 12:8).

127:2 the bread of sorrows. Food earned with painful labor.

127:3–5 The same principle of God’s sovereignty applies to raising a family.

127:3 heritage…reward. Children are a blessing from the Lord. There are overtones of God’s promise to Abraham to make his offspring like the dust of the earth and the stars of heaven (Gen. 13:16; 15:5).

127:4, 5 As arrows are indispensable for a warrior to succeed in battle, so children are invaluable as defenders of their father and mother in time of war or litigation. The more such defenders, the better.

Psalm 128

128:1–6 See note on Ps. 120:1–7. The author and occasion are unknown. Psalms 112 and 127 also address issues of the home.

I. The Basics of Fearing the LORD (128:1, 4)

II. The Blessings of Fearing the LORD (128:2, 3, 5, 6)

A. In the Present (128:2, 3)

B. In the Future (128:5, 6)

128:1 who fears the LORD. See note on Prov. 1:7. Psalm 112:1–6 also develops this theme. A good working definition is provided by the parallel line, “who walks in His ways.” Fathers (Ps. 128:1, 4), mothers (Prov. 31:30), and children (Ps. 34:11) are to fear the Lord. This psalm may have been the basis for Jesus’ illustration of the two builders (cf. Matt. 7:24–27).

128:2, 3 Four blessings are recounted: 1) provisions, 2) prosperity, 3) reproducing partner, and 4) flourishing progeny.

128:3 olive plants. Shoots grow off of the main root of an olive tree to reproduce.

128:5, 6 Two realms of blessing are mentioned: 1) personal blessing and 2) national blessing.

128:6 children’s children. Cf. Pss. 103:17; 112:2; Prov. 13:22; 17:6 on grandchildren. This is a prayer for prosperity for God’s people.

Psalm 129

129:1–8 See note on Ps. 120:1–7. The author and occasion are not specified. However, v. 4 indicates a release from captivity, most likely the Babylonian captivity.

I. Israel’s Freedom Celebrated (129:1-4)

II. Israel’s Foe Imprecated (129:5-8)

129:1 afflicted. From living in Egypt (ca. 1875–1445 B.C.), to enduring the Babylonian Captivity (ca. 605–538 B.C.), Israel had enjoyed little rest from her enemies.

129:2 prevailed. As the Lord had promised Abraham (cf. Gen. 12:1–3).

129:3 plowed on my back. A farming analogy used to describe the deep, but non-fatal, wounds inflicted on Israel by her enemies.

129:4 cut…the cords. These cords tied the ox to the plow, and refer to God ending the persecution (cf. Pss. 121, 124).

129:5–8 A 3-part imprecatory prayer: 1) be put to shame and defeat (v. 5), 2) be few and short lived (vv. 6, 7), and 3) be without God’s blessing (v. 8).

129:6 grass…the housetops. Grass with shallow roots, which quickly dies with the first heat, depicts the wicked.

Psalm 130

130:1–8 See note on Ps. 120:1–7. The author and occasion are not mentioned. This is the sixth of 7 penitential psalms (cf. Pss. 6, 32, 38, 51, 102, 143).

I. Urgent Prayer of the Psalmist (130:1, 2)

II. Magnified Forgiveness of God (130:3, 4)

III. Waiting Patience of the Psalmist (130:5, 6)

IV. Unique Hope of Israel (130:7, 8)

130:1 Out of the depths. A figurative expression of severe distress.

130:3, 4 The psalmist basks in the glow of God’s never-ending forgiveness (cf. Ps. 143:2).

130:5 in His word I do hope. The psalmist expresses a certain hope since God’s Word cannot fail (cf. Matt. 5:18; Luke 16:17; John 10:35).

130:6 watch for the morning. Probably refers to shepherds with a night watch which ends with the sun’s rising.

130:7 hope in the LORD. The psalmist’s hope in God’s Word (v. 5) parallels Israel’s hope in the Lord.

130:8 He shall redeem Israel. This can be taken in both a historical and a soteriological sense (cf. Matt. 1:21; Luke 1:68; Rom. 9–11).

Psalm 131

131:1–3 See note on Ps. 120:1–7. David is the author, but the circumstances are not apparent.

I. A Personal Testimony (131:1, 2)

II. A National Exhortation (131:3)

131:1 haughty…lofty. God gives grace to the humble (cf. Prov. 3:34; 16:5; James 4:6). David expresses the greatest of God’s ways (cf. Ps. 139:6; Rom. 11:33–36).

131:2 Like a weaned child. David has been trained to trust God to supply his needs as a weaned child trusts his mother.

131:3 David exhorts the nation to forever embrace his own personal hope in the Lord.

Psalm 132

132:1–18 See note on Ps. 120:1–7. The author and occasion are not specifically mentioned. However, the bringing of the tabernacle to Jerusalem in David’s time seems likely (cf. 2 Sam. 6:12–19 with 132:6–9). Further, Solomon’s quote of vv. 8–10 in his dedication of the temple (2 Chr. 6:41, 42) makes that time probable. Psalm 132 has strong historical implications with regard to the Davidic Covenant (cf. 2 Sam. 7:10–14, 16; Pss. 89; 132:10, 11) and pronounced messianic and millennial overtones (Ps. 132:12–18). Essentially, this psalm contains the nation’s prayers for David’s royal descendants which look ahead, even to Messiah.

I. Israel’s First Prayer (132:1)

II. David’s Vow to God (132:2-9)

III. Israel’s Second Prayer (132:10)

IV. God’s Vow to David (132:11-18)

132:1–9 This section focuses on David fulfilling his vow to God to bring the tabernacle to rest in Jerusalem and thus his descendants are to be remembered by the Lord.

132:1 his afflictions. This seems to be inclusive from the times of being pursued by Saul (cf. 1 Sam. 18–26) through God’s judgment because David numbered the people (cf. 2 Sam. 24). Perhaps it focuses on David’s greatest affliction, which came from not having the ark in Jerusalem.

132:2–5 Although this specific vow is not recorded elsewhere in Scripture, the historical circumstances can be found in 2 Sam. 6; 1 Chr. 13–16.

132:2 the Mighty One of Jacob. A title last used by Jacob in Gen. 49:24.

132:6–9 The ark was brought from Kirjath Jearim to Jerusalem (cf. 2 Sam. 6; 1 Chr. 13, 15).

132:6 heard of it in Ephrathah. Probably referring to David’s younger days in Ephrathah, which was an earlier name for Bethlehem (cf. Ruth 1:1, 2; 4:11), when he and his family had heard of the ark but had not seen it. found it in the fields of the woods. After the ark of the covenant was returned by the Philistines in the days of Saul (cf. 1 Sam. 7:1, 2), it rested at the house of Abinadab in Kirjath Jearim until David decided to move to Jerusalem (cf. 2 Sam. 6; 1 Chr. 13–16).

132:7 His footstool. God’s throne is in heaven (cf. Is. 66:1) and His footstool is on earth (cf. Ps. 99:5), figuratively speaking. Thus to worship at the ark of the covenant on earth would be, so to speak, at God’s footstool.

132:8 Arise, O LORD. Since the Holy Place contained the bread of the presence (Ex. 25:30; 1 Sam. 21:6), the psalmist refers to moving the ark to Jerusalem.

132:9 Describes the proper inward attire for the priests who would oversee the move.

132:10–18 This section focuses on God’s fulfilling His vow to David to perpetuate the Davidic throne and thus his descendants are to be remembered by the Lord.

132:10 A prayer that God’s promise and favor would not be withheld from David’s descendants on the throne of Judah. Your Anointed. As David had been anointed king (1 Sam. 16:13), so a greater King had been anointed, namely Christ, but not yet seated on the throne (cf. Is. 61:1; Luke 4:18, 19).

132:11, 12 God’s covenant with David (2 Sam. 23:5) is summarized here from 2 Sam. 7:11–16 and 1 Kin. 9:1–9.

132:12 This conditional aspect could interrupt the occupation of the throne, but it would not invalidate God’s promise to one day seat the Messiah as king forever (cf. Ezek. 37:24–28).

132:13–18 This section looks forward prophetically to the day that Jesus Christ, the son of David and the son of Abraham (Matt. 1:1), will be installed by God on the throne of David in the city of God to rule and bring peace on earth, especially Israel (cf. Pss. 2, 89, 110; Is. 25, 26; Jer. 23:5, 6; 33:14–18; Ezek. 37; Dan. 2:44, 45; Zech. 14:1–11).

132:13 Zion. Refers to earthly Jerusalem.

Psalm 133

133:1–3 See note on Ps. 120:1–7. The occasion for this Davidic psalm is unknown. Perhaps it was prompted by the nation’s coming together in unity at his coronation (cf. 2 Sam. 5:1–3; 1 Chr. 11:1–3). Its teaching on fraternal unity would have been instructive to David’s sons, who were antagonistic toward one another, e.g., Absalom murdered Ammon (2 Sam. 13:28–33) and Adonijah tried to preempt Solomon’s right to the throne (1 Kin. 1:5–53).

I. Praise of Unity (133:1)

II. Pictures of Unity (133:2, 3)

A. Oil on Aaron’s head (133:2)

B. Dew on Mt. Zion (133:3)

133:1 brethren. Those whose lineage can be traced to Abraham, Isaac, and Jacob. unity. While national unity might be on the surface, the foundation must always be spiritual unity. This would be the emphasis here, since these songs were sung by Jewish pilgrims traveling to the 3 great feasts.

133:2 oil upon. Most likely refers to the anointing of Aaron as High-Priest of the nation (cf. Ex. 29:7; 30:30), which would picture a rich spiritual blessing as a first priority.

133:3 the dew of Hermon. Mt. Hermon, a 9,200 ft. peak at the extreme northern portion of Palestine, provided the major water supply for the Jordan River by its melting snow. This reference could be to the Jordan water supply or figuratively to the actual prevalent dew of Hermon being hypothetically transported to Zion. Either way, this pictures a refreshing material blessing as a second, lesser priority. there. Seems to refer to Zion. Life forevermore. Cf. Ps. 21:4–6.

Psalm 134

134:1–3 See note on Ps. 120:1–7. This final song in the “songs of ascent” seems to picture the worshipers exhorting the priests to continued faithfulness (134:1, 2) while the priests bestow a final blessing on the faithful as the feast ends and the pilgrims depart Zion for home (134:3).

I. Exhortation to Faithfulness (134:1, 2)

II. Solicitation of Blessing (134:3)

134:1 servants. Levites who ministered to God’s people. by night. The burnt offerings continued day and night (cf. Lev. 6:8–13), as did the Levitical service (cf. 1 Chr. 9:33). house of the LORD. Refers to the tabernacle up to the time of David (Ex. 23:19; 2 Sam. 12:20) and to the temple from Solomon on (1 Kin. 9:10).

134:2 Lift up your hands. A common OT praise practice (cf. Pss. 28:2; 63:4; 119:48; 141:2; Lam. 2:19), which was understood figuratively in the NT (1 Tim. 2:8).

134:3 The LORD. The Creator blesses His human creation. Bless you from Zion. Since God’s presence resided in the tabernacle/temple on Zion, from a human perspective it would be the source of divine blessing.

Psalm 135

135:1–21 Psalms 135 and 136 conclude the “Great Hallel.” The composer and occasion of Ps. 135 are unknown but likely post-Exilic. Psalm 135:15–20 is strikingly similar to Ps. 115:4–11.

I. Call to Praise (135:1, 2)

II. Causes for Praise (135:3-18)

A. God’s Character (135:3)

B. God’s Choice of Jacob (135:4)

C. God’s Sovereignty in Creation (135:5-7)

D. God’s Deliverance of Israel (135:8-12)

E. God’s Unique Nature (135:13-18)

III. Concluding Praise (135:19-21)

135:1, 2 servants…stand…in the courts. Addressed to the priests and Levites (cf. 134:1).

135:3 the LORD is good. A consistent theme in the psalms (cf. Pss. 16:2; 25:8; 34:8; 73:1; 86:5; 100:5; 106:1; 107:1; 118:1; 136:1; 145:9).

135:4 the LORD has chosen. Refers to God’s unique selection of the offering of Abraham, Isaac, and Jacob to enjoy God’s covenant blessing (cf. Deut. 7:6–8; 14:2; Ps. 105:6; Is. 41:8, 9; 43:20; 44:1; 49:7). His special treasure. Cf. Deut. 26:18, 19. See note on Ps. 148:14.

135:5 the LORD is great. A common superlative to distinguish the true God of Israel from the false gods of the other nations (cf. Deut. 7:21; Pss. 48:1; 77:13; 86:10; 95:3; 104:1; 145:3; 147:5).

135:7 vapors to ascend. Refers to the water cycle of earthly evaporation and condensation in the clouds.

135:8–12 In reference to God’s deliverance of Israel from Egypt to the Promised Land.

135:8 destroyed. The final plague in Egypt (cf. Ex. 11).

135:9 signs and wonders. Cf. Deut. 26:8; 29:3; 34:11.

135:11 Sihon. Cf. Num. 21:21, 32, which recounts Israel’s defeat of Sihon, king of the Amorites. Og. Cf. Num. 21:33–35, which recounts Israel’s defeat of Og, king of Bashan. kingdoms of Canaan. Joshua 6–12 recounts Joshua’s conquest of the Land.

135:12 gave their land…to Israel. As promised to Abraham (cf. Gen. 15:18–21).

135:13–18 The living God of Israel (vv. 13–14) stands decidedly superior to the imaginary gods of the nations (vv. 15–18).

135:18 make them…like them. Both are worthless and will know nothing of eternal life.

135:19–20 The categories 1) Israel, 2) Aaron, 3) Levi, and 4) you who fear the Lord, refer to the nation as a whole (Israel), the priesthood (Aaron and Levi), and the true believers (who fear the Lord).

Psalm 136

136:1–26 This psalm, extremely similar to Ps. 135, closes the Great Hallel. Unique to all the psalms, Ps. 136 uses the antiphonal refrain “For His mercy endures forever” after each stanza, perhaps spoken by the people in responsive worship. The author and occasion remain unknown.

I. Call to Praise (136:1-3)

II. Causes for Praise (136:4-22)

A. God’s Creation (136:4-9)

B. God’s Deliverance (136:10-15)

C. God’s Care and Gift (136:16-22)

III. Concluding Praise (136:23-26)

136:1 He is good. See note on Ps. 135:3.

136:4–9 Cf. Gen. 1.

136:10–15 Cf. Ex. 11–14.

136:16–22 Cf. Num. 14–36.

136:19 Sihon. See note on Ps. 135:11.

136:20 Og. See note on Ps. 135:11.

136:23 lowly state. Cf. Deut. 7:7; 9:4, 5; Ezek. 16:1–5.

Psalm 137

137:1–9 A psalm, explicitly about the Babylonian captivity of Judah. Its author and date are unknown.

I. Lamentations (137:1-4)

II. Conditions (137:5, 6)

III. Imprecations (137:7-9)

137:1 the rivers of Babylon. The Tigris and Euphrates Rivers. we wept. They even wept when the exile was over and the second temple was being built (cf. Ezra 3:12), so deep was their sorrow. Zion. The dwelling place of God on earth (Pss. 9:11; 76:2) which was destroyed by the Babylonians (2 Chr. 36:19; Pss. 74:6–8; 79:1; Is. 64:10, 11; Jer. 52:12–16; Lam. 2:4, 6–9; Mic. 3:12).

137:2 hung our harps. In captivity, there was no use for an instrument of joy (cf. Is. 24:8).

137:3 those who carried us away. The Babylonians taunted the Jews to sing of their once beautiful, but now destroyed, Zion. the songs of Zion. Cf. Pss. 46, 48, 76, 84, 87, 122.

137:4 How shall we sing. A rhetorical question whose answer is, “We can’t!” the LORD’s song. A unique way to refer to divine inspiration of the psalms.

137:5, 6 Their refusal to sing was not caused by either of 2 unthinkable situations: 1) they forgot Jerusalem; 2) they did not have Jerusalem as their chief joy. The worst of punishments should be imposed if any one or a combination of these factors were to become true.

137:7 the sons of Edom. Edomites had been allied with the Babylonians in the fall and destruction of Jerusalem (cf. Is. 21:11, 12; Jer. 49:7–12; Lam. 4:21; Ezek. 25:12–14; 35:1–15; Obad. 11–14). The psalmist only prayed for that which the Lord had always promised. The day of Jerusalem. The day Jerusalem was destroyed. See notes on Ps. 137:1.

137:8 destroyed. Cf. Is. 13:1—14:23, 46, 47; Jer. 50; 51; Hab. 1:11; 2:6–17.

137:8, 9 Happy the one. For these will be God’s human instruments used to carry out His prophesied will for the destruction of Babylon.

Psalm 138

138:1–8 The next 8 psalms were written by David (Pss. 138–145) and are his last in the Psalter. The occasion is unknown, although it’s possible that David wrote them in response to the Davidic Covenant (cf. 2 Sam. 7:12–14, 16).

I. Individual Praise (138:1-3)

II. International Praise (138:4, 5)

III. Invincible Praise (138:6-8)

138:1 the gods. This can refer to either pagan royalty (cf. Ps. 82:1) and/or to the idols they worship.

138:2 holy temple. Refers to the tabernacle since Solomon’s temple has not yet been built. Your word above…Your name. Most likely this means that God’s latest revelation (“Your word”) exceeded all previous revelation about God. This would be in concert with David’s prayer (2 Sam. 7:18–29) after he received the Davidic promise (2 Sam. 7:12–14, 16).

138:4 All the kings. In contrast to Ps. 2:1–3, cf. Pss. 68:32; 72:11, 12; 96:1, 3, 7, 8; 97:1; 98:4; 100:1; 102:15; 148:11.

138:6, 7 David sees himself as “the lowly” and his enemies as “the proud.”

138:8 perfect. Refers to God’s work in David’s life, especially the Davidic Covenant (cf. 2 Sam. 7:12–14, 16).

Psalm 139

139:1–24 This intensely personal Davidic psalm expresses the psalmist’s awe that God knew him, even to the minutest detail. David might have remembered the Lord’s words, “…the LORD looks at the heart” (1 Sam. 16:7). The exact occasion is unknown.

I. God’s Omniscience (139:1-6)

II. God’s Omnipresence (139:7-12)

III. God’s Omnipotence (139:13-18)

IV. David’s Obeisance (139:19-24)

139:1–6 God knows everything about David.

139:1 searched me. As it has been in David’s life, he prays later that it will continue to be (cf. vv. 23, 24). David understands that nothing inside of him can be hidden from God.

139:5 hedged me. God used circumstances to limit David’s actions.

139:6 too wonderful. Cf. Ps. 131:1; Rom. 11:33–36.

139:7–12 God was always watching over David and thus it was impossible to do anything over which God is not a spectator.

139:7 Your Spirit. A reference to the Holy Spirit (cf. Pss. 51:11; 143:10). See “The Anointing of the Holy Spirit in the OT” at Ps. 51.

139:9 the wings of the morning. In conjunction with “the uttermost parts of the sea,” David uses this literary figure to express distance.

139:13–18 God’s power is magnified in the development of human life before birth.

139:13 formed…covered. By virtue of the divinely designed period of pregnancy, God providentially watches over the development of the child while yet in the mother’s womb.

139:15 secret…lowest parts. Used figuratively of the womb.

139:16 Your book. This figure of speech likens God’s mind to a book of remembrance. none of them. God sovereignly ordained David’s life before he was conceived.

139:17, 18 David expresses his amazement at the infinite mind of God compared to the limited mind of man, especially as it relates to the physiology of human life (cf. vv. 13–16).

139:22 perfect hatred. David has no other response to God’s enemies than that of hatred, i.e., he is not neutral toward them nor will he ever ally himself with them.

139:23, 24 In light of vv. 19–22, David invites God to continue searching his heart to root out any unrighteousness, even when it is expressed against God’s enemies.

139:24 the way everlasting. David expresses his desire/expectation of eternal life (see notes on Phil. 1:6).

Psalm 140

140:1–13 Davidic authorship is stated here, but the circumstances are unknown. It is like the psalms earlier in the Psalter that feature the usual complaint, prayer, and confident hope of relief.

I. Concerning David (140:1-5)

A. “Deliver Me” (140:1-3)

B. “Protect Me” (140:4, 5)

II. Concerning David’s Enemies (140:6-11)

A. “Thwart Them” (140:6-8)

B. “Punish Them” (140:9-11)

III. Concerning the Lord (140:12, 13)

140:1–3 The emphasis here is deliverance from evil plans.

140:3 asps. A type of snake (cf. Rom. 3:13), signifying cunning and venom.

140:4, 5 The emphasis here is protection from being captured.

140:6–8 The emphasis here is upon God’s thwarting the plans of David’s enemy.

140:7 covered my head. God has figuratively been David’s helmet in battle.

140:9–11 The emphasis here is upon God’s turning their evil plans back on them in judgment.

140:12, 13 David expresses unshakeable confidence in the character of God and the outcome for the righteous (cf. Pss. 10:17, 18; 74:21; 82:3, 4).

Psalm 141

141:1–10 Another psalm of lament by David whose occasion is unknown. This psalm is comprised of 4 prayers that have been combined into one.

I. Prayer for God’s Haste (141:1, 2)

II. Prayer for Personal Righteousness (141:3-5)

III. Prayer for Justice (141:6, 7)

IV. Prayer for Deliverance (141:8-10)

141:2 incense…evening sacrifice. David desired that his prayers and stretching forth for God’s help (Pss. 68:31; 77:2) be as disciplined and regular as the offering of incense (Ex. 30:7, 8) and burnt offerings (Ex. 29:38, 39) in the tabernacle.

141:3, 4 David prayed that God would protect him from the kind of evil that characterized his own enemy.

141:5 David acknowledged that God would use other righteous men to answer his prayer in vv. 3, 4 (cf. Prov. 9:8; 19:25; 27:6; 27:17).

141:6 judges…overthrown. That the leaders of the wicked would be punished by being thrown over a cliff (cf. Luke 4:28, 29) is at the heart of David’s prayer (cf. v. 5). my words…sweet. In the sense that David’s words were true.

141:7 Our bones. The basis on which the judges were thrown over the cliff—they had first done this to the righteous (cf. v. 10).

141:10 fall into their own nets. David prays that the wicked will be destroyed by their own devices.

Psalm 142

142:1–7 Under the same circumstances as Ps. 57 (according to the superscription), David recounted his desperate days hiding in the cave of Adullam (1 Sam. 22:1) while Saul sought him to take his life (1 Sam. 18–24). It appears that David’s situation, for the moment at least, seems hopeless without God’s intervention. Psalm 91 provides the truths that bring the solution.

I. Cry of David (142:1, 2)

II. Circumstances of David (142:3, 4)

III. Confidence of David (142:5-7)

142:4 no one. It appears to David that he has been totally abandoned.

142:5 You are my refuge. A frequent claim in the psalms (cf. Pss. 7:1; 11:1; 16:1; 18:2; 25:20; 31:1; 46:1; 57:1; 61:3; 62:7; 91:2; 94:22; 141:8; 143:9; 144:2).

142:7 prison. The cave in which David was hidden.

Psalm 143

143:1–12 No specific background is known for this Davidic psalm which is the final penitential psalm (cf. Pss. 6, 32, 38, 51, 102, 130).

I. David’s Passion (143:1, 2)

II. David’s Predicament (143:3-6)

III. David’s Plea (143:7-12)

143:1 faithfulness…righteousness. David fervently appeals to God’s character.

143:2 no one living is righteous. David admits his own unrighteousness and realizes that if he is to be delivered for righteousness’ sake (cf. 143:11), it will be because of God’s righteousness, not his own.

143:6 a thirsty land. As a drought-struck land yearns for life-giving water, so persecuted David longs for his life-giving Deliverer.

143:7 Your face. An anthropomorphism picturing God’s attention to the psalmist’s plight.

143:10 Your Spirit. Refers to the Holy Spirit (cf. Pss. 51:11; 139:7). See note on Ps. 51:11.

143:11 Your name’s sake. David appeals to God’s benefit and honor, not his own (cf. Pss. 23:3; 31:3; 79:9).

143:12 Your servant. To attack God’s servant is to attack God, thus bringing God to the rescue.

Psalm 144

144:1–15 This Davidic psalm, in part (144:1–8), is very similar to Ps. 18:1–15. It could be that this psalm was written under the same kind of circumstances as the former, i.e., on the day that the LORD delivered him from the hand of all his enemies and from the hand of Saul (cf. 2 Sam. 22:1–18).

I. God’s Greatness (144:1, 2)

II. Man’s Insignificance (144:3, 4)

III. God’s Power (144:5-8)

IV. Man’s Praise (144:9, 10)

V. God’s Blessing (144:11-15)

144:1 my Rock. David’s foundation is God—solid and unshakeable (cf. Pss. 19:14; 31:3; 42:9; 62:2; 71:3; 89:26; 92:15; 95:1). trains my hands for war. David lived in the days of Israel’s theocracy, not the NT church. God empowered the king to subdue His enemies.

144:2 God provided 6 benefits: 1) lovingkindness, 2) a fortress, 3) a high tower, 4) a deliverer, 5) a shield, and 6) a refuge.

144:3, 4 Eternal God is contrasted with short-lived man (cf. Ps. 8:4).

144:5–8 Highly figurative language is used to portray God as the heavenly warrior who comes to fight on earth on behalf of David against God’s enemies.

144:9 a new song. A song of victory that celebrates deliverance/salvation (cf. Pss. 33:3; 40:3; 96:1; 98:1; 144:9; 149:1; Rev. 5:9; 14:3).

144:11 Cf. vv. 7, 8.

144:12 sons…daughters. God’s rescue of David’s kingdom from foreigners would bring blessing on families.

144:13, 14 barns…sheep…oxen. Blessing would also come to the agricultural efforts.

144:14 no breaking in…going out…outcry. Peace, not strife, would characterize the land.

Psalm 145

145:1–21 David penned this most exquisite conclusion to his 75 psalms in the Psalter. Here, the king of Israel extols and celebrates the King of Eternity for who He is, what He has done, and what He has promised. Not only rich in content, this psalm also duplicates a majestic acrostic design using the 22 letters of the Heb. alphabet. Psalm 145 begins the great crescendo of praise that completes the psalter and might be called “The Final Hallel” (Pss. 145–150).

I. Commitment to Praise (145:1, 2)

II. God’s Awesome Greatness (145:3-7)

III. God’s Great Grace (145:8-13)

IV. God’s Unfailing Faithfulness (145:14-16)

V. God’s Unblemished Righteousness (145:17-20)

VI. Recommitment/Exhortation to Praise (145:21)

145:1 my God, O King. David, king of Israel, recognized God as his sovereign (cf. Pss. 5:2; 84:3).

145:11–13 kingdom. David refers here to the broadest use of kingdom in Scripture—i.e., God the eternal king ruling over all from before creation and eternally thereafter (cf. Ps. 10:16; Dan. 4:3; 7:27).

145:14–16 The emphasis is on God’s common grace to all of humanity (cf. Matt. 5:45; Luke 6:35; Acts 14:17; 17:25).

145:20 the wicked…destroy. The wicked await an eternity of living forever, away from the presence of God in the lake of fire (cf. 2 Thess. 1:9; Rev. 20:11–15).

Psalm 146

146:1–10 From this psalm to the conclusion of the Psalter, each psalm begins and ends with “Praise the LORD” (Pss. 146–150). Neither the composer nor the occasions are known. Psalm 146 appears similar in content to Pss. 113, 145.

I. Commitment to Praise (146:1, 2)

II. Misplaced Trust (146:3, 4)

III. Blessed Hope (146:5-10)

146:1 O my soul. Cf. the beginnings and ends of Pss. 103, 104.

146:3, 4 Do not put…trust. This could be 1) a general principle, 2) a reference to the people wanting a human king like the nations (1 Sam. 8:5), or 3) Judah’s later dependence on foreign kings for protection (2 Kin. 16:7–9).

146:5 the God of Jacob. Also the God of Abraham and Isaac, thus the recipients of God’s blessing through the Abrahamic Covenant (cf. Gen. 12:1–3; Ps. 144:15).

146:6 Man’s trust is best placed in the Creator of heaven and earth and the Revealer of all truth.

146:7–9b God righteously and mercifully reaches out to those in need.

146:9c the way of the wicked. Cf. Pss. 1:4–6; 145:20.

146:10 shall reign forever. In contrast to man who perishes (cf. v. 4), the truths of vv. 5–9 are not faddish or temporal but rather eternal (cf. Rev. 22:5).

Psalm 147

147:1–20 See note on Ps. 146:1–10. This seems to be a post-Exilic psalm (cf. vv. 2, 3) which might have been used to celebrate the rebuilt walls of Jerusalem (cf. vv. 2, 13; Neh. 12:27, 43). The hard questions that God posed to Job (Job 38–41) and Israel (Is. 40), the psalmist here turns into declarations worthy of praise. Verses 1, 7, 12 each introduce a stanza of praise in this 3-part hymn. Verses 2, 3, 19, 20 specifically speak of God’s involvement with Israel.

I. Praise the LORD—Part 1 (147:1–6)

II. Praise the LORD—Part 2 (147:7–11)

III. Praise the LORD—Part 3 (147:12–20)

147:2 builds up Jerusalem. Ezra and Nehemiah chronicle this portion of Israel’s history.

147:3 heals the brokenhearted. Cf. Ps. 137 (brokenhearted) with Ps. 126 (healed).

147:6 Each part of the psalm ends with a contrast—here the humble and the wicked (cf. vv. 10, 11, 19, 20).

147:13 He has strengthened. Refers to a means of defense, most likely in reference to the rebuilding of Jerusalem’s walls in Nehemiah’s time.

147:15–18 Describes the cold weather that Jerusalem can experience. God sovereignly oversees the normal and the extraordinary.

147:19, 20 The psalmist acknowledges God’s unique election of Israel from among all the nations (cf. Gen. 12:1–3; Ex. 19:5, 6; Deut. 7:6–8; 14:2; 26:18, 19; 2 Sam. 7:23, 24; Ezek. 16:1–7).

Psalm 148

148:1–14 See note on Ps. 146:1–10. The author and background for this psalm, which calls for all of God’s creation to praise Him, is unknown. There is a connection between the creation praising God and His involvement with Israel.

I. Heaven’s Praise (148:1-6)

A. Who? (148:1-4)

B. Why? (148:5, 6)

II. Earth’s Praise (148:7-14)

A. Who? (148:7-12)

B. Why? (148:13, 14)

148:1–4 A representative sample of God’s creation in the skies and heavens.

148:2 all His hosts. Another term for angels.

148:4 waters above the heavens. Cf. Gen. 1:7.

148:5, 6 He emphatically ascribes creation to God alone.

148:6 Jeremiah 31:35–37; 33:20–22 might be in mind in the sense that the certain, fixed order of creation was a witness to God’s unbreakable covenants with Abraham and David.

148:8 fulfilling His word. Another way of saying that God sovereignly oversees weather.

148:13, 14 Two reasons are given for earth’s praise: 1) His name alone is exalted in heaven (148:13) and 2) He has exalted Israel on earth (148:14).

148:14 the horn. Refers in general to the strength and prosperity of the nation, which became the cause of praise for Israel. This suggests that Israel will enjoy better times than in the past, e.g., during David’s and Solomon’s reigns or after returning from the Babylonian Captivity. A people near to Him. Cf. also “My chosen people” (Is. 43:20) and “His special treasure” (Ps. 135:4).

Psalm 149

149:1–9 See note on Ps. 146:1–10. The composer and occasion for this psalm are unknown.

I. Israel’s Praise of God (149:1-5)

II. Israel’s Punishment of the Nations (149:6-9)

149:1 a new song. A song of testimony concerning salvation (cf. 149:4). the assembly. The gathering of the nation for worship.

149:3 the dance. Either individual or group, perhaps like David when he brought the ark to Jerusalem (2 Sam. 6:15, 16). the timbrel. A tambourine-like instrument which accompanied dancing and singing (cf. Ex. 15:20; 1 Sam. 18:6). See note on 2 Sam. 6:14.

149:6–9 It would appear that this section is eschatological in nature and looks 1) to the Millennium when all nations and peoples will acknowledge Christ as king and 2) to Jerusalem as His royal capital (cf. Ezek. 28:25, 26; Joel 3:9–17; Mic. 5:4–15).

149:9 the written judgment. Another way of saying “According to the Scriptures, ” as God has prophesied the subjection of the nations. This honor. The privilege of carrying out God’s will.

Psalm 150

150:1–6 See note on Ps. 146:1–10. This concluding psalm fitly caps the Psalter and the Final Hallel (Pss. 145–150) by raising and then answering some strategic questions about praise: 1) where? (150:1); 2) what for? (150:2); 3) with what? (150:3–5); and 4) who? (150:6). The author and occasion are unknown.

I. Place of Praise (150:1)

II. Points of Praise (150:2)

III. Proper Means of Praise (150:3-5)

IV. Practitioners of Praise (150:6)

150:1 sanctuary…mighty firmament. “Sanctuary” most likely refers to the temple in Jerusalem, so the sense would be “Praise God on earth and in heaven.”

150:2 Praise should be for 1) what God has done and 2) who God is.

150:3 lute. A harp-like stringed instrument which was plucked with the finger rather than a plectrum (pick) like the harp.

150:4 timbrel and dance. See note on Ps. 149:3.

150:6 everything. All of God’s living creation. This is the fitting conclusion to Book Five of the Psalms (Pss. 107–150) and to the entire Psalter.

PSALM 1

1:1 a Prov. 4:14

1:1 b Ps. 26:4, 5; Jer. 15:17

1:1 1 wicked

1:2 c Ps. 119:14, 16, 35

1:2 d (Josh. 1:8)

1:2 2 ponders by talking to himself

1:3 e (Ps. 92:12–14); Jer. 17:8; Ezek. 19:10

1:3 f Gen. 39:2, 3, 23; Ps. 128:2

1:3 3 channels

1:4 g Job 21:18; Ps. 35:5; Is. 17:13

1:6 h Ps. 37:18; (Nah. 1:7; John 10:14; 2 Tim. 2:19)

PSALM 2

2:1 a Acts 4:25, 26

2:1 1 Gentiles

2:1 2 throng tumultuously

2:1 3 worthless or empty

2:2 b (Matt. 12:14; 26:3, 4, 59–66; 27:1, 2; Mark 3:6; 11:18)

2:2 c (John 1:41)

2:2 4 Christ, Commissioned One, Heb. Messiah

2:3 d Luke 19:14

2:4 e Ps. 37:13

2:6 5 Lit. installed

2:6 6 Lit. Upon Zion, the hill of My holiness

2:7 f Matt. 3:17; Mark 1:1, 11; Luke 3:22; John 1:18; Acts 13:33; (Heb. 1:5; 5:5)

2:7 7 Or decree of the LORD: He said to Me

2:9 g Ps. 89:23; 110:5, 6; (Rev. 2:26, 27; 12:5; 19:15)

2:9 8 So with MT, Tg.; LXX, Syr., Vg. rule (cf. Rev. 2:27)

2:12 h (Rev. 6:16, 17)

2:12 i (Ps. 5:11; 34:22)

2:12 9 LXX, Vg. Embrace discipline; Tg. Receive instruction

2:12 10 LXX the LORD

PSALM 3

2:12 a 2 Sam. 15:13–17

3:3 b Ps. 5:12; 28:7

3:3 c Ps. 9:13; 27:6

3:3 1 Lit. around

3:4 d Ps. 4:3; 34:4

3:4 e Ps. 2:6; 15:1; 43:3

3:5 f Lev. 26:6; Ps. 4:8; Prov. 3:24

3:6 g Ps. 23:4; 27:3

3:7 h Job 16:10

3:8 i Ps. 28:8; 35:3; (Is. 43:11)

PSALM 4

3:8 1 Choir Director

4:1 2 Be gracious to me

4:3 a (2 Tim. 2:19)

4:3 3 Many Heb. mss., LXX, Tg., Vg. made wonderful

4:4 b (Ps. 119:11; Eph. 4:26)

4:4 c Ps. 77:6

4:4 4 Lit. Tremble or Be agitated

4:5 d Deut. 33:19; Ps. 51:19

4:5 e Ps. 37:3, 5; 62:8

4:6 f Num. 6:26; Ps. 80:3, 7, 19

4:7 g Ps. 97:11, 12; Is. 9:3; Acts 14:17

4:8 h Job 11:19; Ps. 3:5

4:8 i (Lev. 25:18); Deut. 12:10

PSALM 5

4:8 1 Heb. nehiloth

5:1 a Ps. 4:1

5:1 2 Lit. groaning

5:3 b Ps. 55:17; 88:13

5:4 3 Lit. sojourn

5:5 c (Hab. 1:13)

5:5 d Ps. 1:5

5:6 e Ps. 55:23

5:7 4 Lit. the temple of Your holiness

5:8 f Ps. 25:4, 5; 27:11; 31:3

5:9 g Rom. 3:13

5:9 5 uprightness

5:11 6 protect, lit. cover

PSALM 6

5:12 a Ps. 12:title

5:12 1 Heb. sheminith

6:1 b Ps. 38:1; 118:18; (Jer. 10:24)

6:2 c Ps. 41:4; 147:3; (Hos. 6:1)

6:3 d Ps. 88:3; John 12:27

6:5 e Ps. 30:9; 88:10–12; 115:17; (Eccl. 9:10); Is. 38:18

6:6 2 Or Every night

6:7 f Job 17:7; Ps. 31:9

6:8 g (Matt. 25:41)

6:8 h Ps. 3:4; 28:6

PSALM 7

6:10 a Hab. 3:1

6:10 b 2 Sam. 16

6:10 1 Heb. Shiggaion

7:1 c Ps. 31:15

7:2 d Ps. 57:4; Is. 38:13

7:2 e Ps. 50:22

7:3 f 2 Sam. 16:7

7:3 g 1 Sam. 24:11

7:4 h 1 Sam. 24:7; 26:9

7:6 i Ps. 94:2

7:6 j Ps. 35:23; 44:23

7:6 2 So with MT, Tg., Vg.; LXX O LORD my God

7:8 k Ps. 26:1; 35:24; 43:1

7:8 l Ps. 18:20; 35:24

7:9 m (1 Sam. 16:7)

7:9 3 Lit. kidneys, the most secret part of man

7:10 n Ps. 97:10, 11; 125:4

7:10 4 Lit. My shield is upon God

7:12 o Deut. 32:41

7:14 p Job 15:35; Is. 59:4; (James 1:15)

7:15 q (Job 4:8); Ps. 57:6

7:16 r Esth. 9:25; Ps. 140:9

7:16 5 The crown of his own head

PSALM 8

7:17 1 Heb. Al Gittith

8:1 a Ps. 148:13

8:1 b Ps. 113:4

8:2 c Matt. 21:16; (1 Cor. 1:27)

8:2 d Ps. 44:16

8:2 2 established

8:3 e Ps. 111:2

8:4 f Job 7:17, 18; (Heb. 2:6–8)

8:4 g (Job 10:12)

8:4 3 give attention to or care for

8:5 4 Heb. Elohim, God; LXX, Syr., Tg., Jewish tradition angels

8:6 h (Gen. 1:26, 28)

8:6 i (1 Cor. 15:27; Eph. 1:22; Heb. 2:8)

8:9 j Ps. 8:1

PSALM 9

8:9 1 Heb. Muth Labben

9:2 a Ps. 5:11; 104:34

9:2 b (Ps. 83:18; 92:1)

9:5 c Prov. 10:7

9:5 2 Gentiles

9:6 d (Ps. 34:16)

9:7 e Ps. 102:12, 26; Heb. 1:11

9:8 f (Ps. 96:13; 98:9; Acts 17:31)

9:9 g Ps. 32:7; 46:1; 91:2

9:9 3 Lit. secure height

9:10 h Ps. 91:14

9:11 i Ps. 66:16; 107:22

9:12 j (Gen. 9:5; Ps. 72:14)

9:12 4 afflicted

9:14 k Ps. 13:5; 20:5; 35:9

9:14 5 Jerusalem

9:15 l Ps. 7:15, 16

9:15 6 Gentiles

9:16 m Ex. 7:5

9:16 n Ps. 92:3

9:16 7 Heb. Higgaion

9:17 o Job 8:13; Ps. 50:22

9:17 8 Gentiles

9:18 p Ps. 9:12; 12:5

9:18 q (Ps. 62:5; 71:5); Prov. 23:18

9:19 9 Gentiles

9:20 10 Gentiles

PSALM 10

10:2 a Ps. 7:16; 9:16

10:2 1 hotly pursues

10:3 b Ps. 49:6; 94:3, 4

10:3 c Prov. 28:4

10:3 2 Or The greedy man curses and spurns the LORD

10:4 d Ps. 14:1; 36:1

10:4 3 Or All his thoughts are, “There is no God”

10:5 4 Lit. are strong

10:6 e Ps. 49:11; (Eccl. 8:11)

10:6 f Rev. 18:7

10:7 g (Rom. 3:14)

10:7 h Ps. 55:10, 11

10:10 5 Or he is crushed, is bowed

10:10 6 Or mighty ones

10:12 i Ps. 17:7; 94:2; Mic. 5:9

10:12 j Ps. 9:12

10:14 k (Ps. 11:4)

10:14 l (2 Tim. 1:12)

10:14 m Ps. 68:5; Hos. 14:3

10:14 7 Lit. leaves, entrusts

10:16 n Ps. 29:10

10:18 8 vindicate

10:18 9 terrify

PSALM 11

11:1 a Ps. 56:11

11:2 b Ps. 64:3, 4

11:2 1 Lit. in darkness

11:3 c Ps. 82:5; 87:1; 119:152

11:4 d Ps. 2:4; (Is. 66:1); Matt. 5:34; 23:22; (Acts 7:49); Rev. 4:2

11:4 e (Ps. 33:18; 34:15, 16)

11:5 f Gen. 22:1; (James 1:12)

11:6 g 1 Sam. 1:4; Ps. 75:8; Ezek. 38:22

11:6 2 Their allotted portion or serving

11:7 h Ps. 33:5; 45:7

11:7 3 Or The upright beholds His countenance

PSALM 12

11:7 a Ps. 6:title

11:7 1 Heb. sheminith

12:1 b (Is. 57:1); Mic. 7:2

12:1 2 Save

12:2 c Ps. 10:7; 41:6

12:2 3 An inconsistent mind

12:3 4 destroy

12:3 5 great

12:6 d 2 Sam. 22:31; Ps. 18:30; 119:140; Prov. 30:5

PSALM 13

13:1 a Job 13:24; Ps. 89:46

13:3 b 1 Sam. 14:29; Ezra 9:8; Job 33:30; Ps. 18:28

13:3 c Jer. 51:39

PSALM 14

14:1 a Ps. 10:4; 53:1

14:2 b Ps. 33:13, 14; 102:19; Rom. 3:11

14:3 c Rom. 3:12

14:4 d Ps. 79:6; Is. 64:7; Jer. 10:25; Amos 8:4; Mic. 3:3

14:6 e Ps. 9:9; 40:17; 46:1; 142:5

14:7 f Ps. 53:6; (Rom. 11:25–27)

14:7 g Deut. 30:3; Job 42:10

14:7 1 Lit. Who will give out of Zion the salvation of Israel?

14:7 2 Or His captive people

PSALM 15

15:1 a Ps. 24:3–5

15:1 1 sojourn

15:2 b Zech. 8:16; (Eph. 4:25)

15:3 c (Lev. 19:16–18)

15:3 d Ex. 23:1

15:3 2 receive

15:4 e Esth. 3:2

15:4 f Lev. 5:4

15:5 g 2 Pet. 1:10

PSALM 16

15:5 a Ps. 56—60

16:1 1 Watch over

16:2 b Job 35:7

16:3 c Ps. 119:63

16:4 d Ps. 106:37, 38

16:4 e (Ex. 23:13); Josh. 23:7

16:5 2 Lit. uphold

16:7 3 Mind, lit. kidneys

16:8 f (Acts 2:25–28)

16:9 4 Or dwell securely

16:10 g Ps. 49:15; 86:13; Acts 2:31, 32; Heb. 13:20

16:10 5 The abode of the dead

16:10 6 undergo

16:11 h Ps. 139:24; (Matt. 7:14)

PSALM 17

17:3 a Job 23:10; Ps. 66:10; Zech. 13:9; (1 Pet. 1:7)

17:3 b Ps. 39:1

17:3 1 examined

17:3 2 Nothing evil

17:5 c Job 23:11; Ps. 44:18; 119:133

17:6 d Ps. 86:7; 116:2

17:7 3 deliver

17:8 4 pupil

17:10 e Ezek. 16:49

17:10 f (1 Sam. 2:3)

17:15 g (1 John 3:2)

17:15 h Ps. 4:6, 7; 16:11

17:15 i (Is. 26:19)

PSALM 18

17:15 a Ps. 36:title

17:15 b 2 Sam. 22

18:1 c Ps. 144:1

18:2 d Heb. 2:13

18:2 1 Lit. rock

18:2 2 Strength

18:3 e Ps. 76:4; Rev. 5:12

18:4 f Ps. 116:3

18:4 3 Lit. Belial

18:7 g Acts 4:31

18:9 h Ps. 144:5

18:10 i Ps. 80:1; 99:1

18:10 j (Ps. 104:3)

18:11 k Ps. 97:2

18:12 l Ps. 97:3; 140:10; Hab. 3:11

18:13 m (Ps. 29:3–9; 104:7)

18:13 4 So with MT, Tg., Vg.; a few Heb. mss., LXX omit Hailstones and coals of fire

18:14 n Josh. 10:10; Ps. 144:6; Is. 30:30; Hab. 3:11

18:14 5 Lit. them

18:16 o Ps. 144:7

18:19 p Ps. 4:1; 31:8; 118:5

18:20 q 1 Sam. 24:19; (Job 33:26); Ps. 7:8

18:23 6 with

18:24 r 1 Sam. 26:23; Ps. 18:20

18:25 s (1 Kin. 8:32; Ps. 62:12); Matt. 5:7

18:26 t (Lev. 26:23–28); Prov. 3:34

18:27 u (Ps. 101:5); Prov. 6:17

18:28 v 1 Kin. 15:4; Job 18:6; (Ps. 119:105)

18:29 7 Or run through

18:30 w (Deut. 32:4); Rev. 15:3

18:30 x Ps. 12:6; 119:140; (Prov. 30:5)

18:30 y (Ps. 17:7)

18:30 8 Lit. refined

18:31 z (Deut. 32:31, 39; 1 Sam. 2:2; Ps. 86:8–10; Is. 45:5)

18:32 a (Ps. 91:2)

18:33 b 2 Sam. 2:18; Hab. 3:19

18:33 c Deut. 32:13; 33:29

18:34 d Ps. 144:1

18:36 e Ps. 66:9; Prov. 4:12

18:39 9 Lit. caused to bow

18:41 f Job 27:9; Prov. 1:28; Is. 1:15; Ezek. 8:18; Zech. 7:13

18:42 g Zech. 10:5

18:43 h 2 Sam. 8; Ps. 89:27

18:43 i Is. 52:15

18:43 10 Gentiles

18:44 11 feign submission

18:45 j Mic. 7:17

18:47 k Ps. 47:3

18:48 l Ps. 27:6; 59:1

18:49 m 2 Sam. 22:50; Rom. 15:9

18:49 12 nations

18:50 n 2 Sam. 7:12; Ps. 21:1; 144:10

18:50 13 Lit. seed

PSALM 19

19:1 a Is. 40:22; (Rom. 1:19, 20)

19:1 b Gen. 1:6, 7

19:1 1 expanse of heaven

19:1 2 the work of His hands

19:4 c Rom. 10:18

19:4 3 LXX, Syr., Vg. sound; Tg. business

19:4 4 tent

19:5 d Eccl. 1:5

19:7 e Ps. 111:7; (Rom. 7:12)

19:7 f Ps. 119:130

19:7 5 restoring

19:10 g Ps. 119:72, 127; Prov. 8:10, 11, 19

19:10 6 honey in the combs

19:12 h (Ps. 51:1, 2)

19:13 i Num. 15:30

19:13 j Ps. 119:133; (Rom. 6:12–14)

19:13 7 Or much

19:14 k Ps. 51:15

19:14 l Ps. 31:5; Is. 47:4

19:14 8 Lit. rock

PSALM 20

20:1 1 Lit. set you on high

20:4 a Ps. 21:2

20:4 2 counsel

20:6 3 Commissioned one, Heb. messiah

20:7 b Deut. 20:1; Ps. 33:16, 17; Prov. 21:31; Is. 31:1

PSALM 21

21:2 a 2 Sam. 7:26–29

21:4 b Ps. 61:5, 6; 133:3

21:6 c Ps. 16:11; 45:7

21:6 1 Lit. joyful with gladness

21:7 2 shaken

21:10 3 Lit. seed

21:11 d Ps. 2:1–4

PSALM 22

21:13 1 Heb. Aijeleth Hashahar

22:1 a (Matt. 27:46; Mark 15:34)

22:3 b Deut. 10:21; Ps. 148:14

22:5 c Is. 49:23

22:6 d Job 25:6; Is. 41:14

22:6 e Ps. 109:25; (Is. 53:3); Matt. 27:39–44

22:7 f Matt. 27:39; Mark 15:29

22:7 2 Show contempt with their mouth

22:8 g Matt. 27:43; Luke 23:35

22:8 h Ps. 91:14

22:8 3 LXX, Syr., Vg. hoped; Tg. praised

22:9 i (Ps. 71:5, 6)

22:10 j (Is. 46:3; 49:1); Luke 1:35

22:12 k Ps. 22:21; 68:30

22:12 l Deut. 32:14

22:13 m Job 16:10; Ps. 35:21; Lam. 2:16; 3:46

22:13 4 Lit. have opened their mouths at Me

22:14 n Ps. 31:10; Dan. 5:6

22:14 5 Lit. in the midst of My bowels

22:15 o Prov. 17:22

22:15 p John 19:28

22:16 q Is. 53:7; Matt. 27:35; John 20:25

22:16 6 So with some Heb. mss., LXX, Syr., Vg.; MT Like a lion instead of They pierced

22:17 r Luke 23:27, 35

22:18 s Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24

22:20 t Ps. 35:17

22:20 7 Lit. My only one

22:21 u 2 Tim. 4:17

22:21 v Is. 34:7

22:22 w Matt. 4:23; Mark 1:21, 39; Heb. 2:12

22:22 x (Rom. 8:29)

22:23 y Ps. 135:19, 20

22:23 8 Lit. seed

22:24 z Ps. 31:22; Heb. 5:7

22:25 a Ps. 35:18; 40:9, 10

22:25 b Ps. 61:8; Eccl. 5:4

22:27 9 Gentiles

22:27 10 So with MT, LXX, Tg.; Arab., Syr., Vg. Him

22:28 c (Ps. 47:7); Obad. 21; (Zech. 14:9); Matt. 6:13

22:29 d Ps. 17:10; 45:12; Hab. 1:16

22:29 e Ps. 28:1; (Is. 26:19)

22:29 11 Death

PSALM 23

23:1 a Ps. 78:52; 80:1; (Is. 40:11); Ezek. 34:11, 12; (John 10:11; 1 Pet. 2:25; Rev. 7:16, 17)

23:1 b (Ps. 34:9, 10; Phil. 4:19)

23:1 1 lack

23:2 c Ps. 65:11–13; Ezek. 34:14

23:2 d (Rev. 7:17)

23:2 2 Lit. pastures of tender grass

23:2 3 Lit. waters of rest

23:3 e Ps. 5:8; 31:3; Prov. 8:20

23:4 f Job 3:5; 10:21, 22; 24:17; Ps. 44:19

23:4 g (Ps. 3:6; 27:1)

23:4 h Ps. 16:8; (Is. 43:2)

23:5 i Ps. 104:15

23:5 j Ps. 92:10; Luke 7:46

23:6 4 So with LXX, Syr., Tg., Vg.; MT return

23:6 5 Or To the end of my days, lit. For length of days

PSALM 24

24:1 a 1 Cor. 10:26, 28

24:2 b Ps. 89:11

24:2 1 Lit. rivers

24:3 c Ps. 15:1–5

24:4 d (Job 17:9); Ps. 26:6

24:4 e Ps. 51:10; 73:1; (Matt. 5:8)

24:4 f Ps. 15:4

24:6 g Ps. 27:4, 8

24:7 h Ps. 118:20; Is. 26:2

24:7 i Ps. 29:2, 9; 97:6; Hag. 2:7; Acts 7:2; (1 Cor. 2:8)

24:8 j Rev. 19:13–16

PSALM 25

25:1 a Ps. 86:4; 143:8

25:2 b Ps. 34:8

25:2 c Ps. 13:4; 41:11

25:3 1 Waits for You in faith

25:4 d Ex. 33:13; Ps. 5:8; 27:11; 86:11; 119:27; 143:8

25:6 e Ps. 103:17; 106:1

25:7 f Job 13:26; (Jer. 3:25)

25:7 g Ps. 51:1

25:11 h Ps. 31:3; 79:9; 109:21; 143:11

25:12 i (Ps. 25:8; 37:23)

25:12 2 Or he

25:13 j (Prov. 19:23)

25:13 k Ps. 37:11; 69:36; Matt. 5:5

25:13 3 Lit. goodness

25:14 l (Prov. 3:32; John 7:17)

25:15 m (Ps. 123:2; 141:8)

25:15 4 Lit. bring out

25:16 n Ps. 69:16

25:16 5 lonely

25:18 o 2 Sam. 16:12; Ps. 31:7

25:19 6 violent hatred

25:22 p (Ps. 130:8)

PSALM 26

26:1 a Ps. 7:8

26:1 b 2 Kin. 20:3; (Prov. 20:7)

26:1 c (Ps. 13:5; 28:7)

26:2 d Ps. 17:3; 139:23

26:2 1 test me

26:3 e 2 Kin. 20:3; Ps. 86:11

26:4 f Ps. 1:1; Jer. 15:17

26:5 g Ps. 31:6; 139:21

26:8 h Ps. 27:4; 84:1–4, 10

26:8 2 Lit. of the tabernacle of Your glory

26:9 i Ps. 28:3

26:9 3 Do not take away

26:10 j 1 Sam. 8:3

26:12 k Ps. 40:2

PSALM 27

27:1 a Ps. 18:28; 84:11; (Is. 60:19, 20; Mic. 7:8)

27:1 b Ex. 15:2; Ps. 62:7; 118:14; Is. 12:2; 33:2

27:2 c Ps. 14:4

27:2 1 devour

27:3 d Ps. 3:6

27:4 e Ps. 26:8; 65:4

27:4 f Luke 2:37

27:4 2 delightfulness

27:5 g Ps. 31:20; 91:1

27:5 h Ps. 40:2

27:6 i Ps. 3:3

27:6 3 Lifted up in honor

27:6 4 joyous shouts

27:9 j Ps. 69:17; 143:7

27:10 k Is. 49:15

27:11 l Ps. 25:4; 86:11; 119:33

27:12 m Deut. 19:18; Ps. 35:11; Matt. 26:60; Mark 14:56; John 19:33

27:13 n Job 28:13; Ps. 52:5; 116:9; 142:5; Is. 38:11; Jer. 11:19; Ezek. 26:20

27:14 o Ps. 25:3; 37:34; 40:1; 62:5; 130:5; Prov. 20:22; Is. 25:9; (Hab. 2:3)

27:14 5 Wait in faith

PSALM 28

28:1 a Ps. 35:22; 39:12; 83:1

28:1 b Ps. 88:4; 143:7; Prov. 1:12

28:2 c Ps. 5:7

28:2 d Ps. 138:2

28:3 e Ps. 12:2; 55:21; 62:4; Jer. 9:8

28:3 1 drag

28:4 f (Ps. 62:12); 2 Tim. 4:14; (Rev. 18:6; 22:12)

28:5 g Is. 5:12

28:7 h Ps. 18:2; 59:17

28:7 i Ps. 13:5; 112:7

28:8 j Ps. 20:6

28:8 2 So with MT, Tg.; LXX, Syr., Vg. the strength of His people

28:8 3 Commissioned one, Heb. messiah

28:9 k (Deut. 9:29; 32:9; 1 Kin. 8:51; Ps. 33:12); 106:40

28:9 l Deut. 1:31; Is. 63:9

PSALM 29

29:1 a 1 Chr. 16:28, 29

29:1 1 Ascribe

29:2 b 2 Chr. 20:21; Ps. 110:3

29:2 2 Ascribe

29:2 3 Lit. of His name

29:2 4 majesty

29:3 c (Job 37:4, 5); Ps. 18:13; Acts 7:2

29:5 d Judg. 9:15; 1 Kin. 5:6; Ps. 104:16; Is. 2:13; 14:8

29:6 e Ps. 114:4

29:6 f Deut. 3:9

29:7 5 stirs up, lit. hews out

29:8 g Num. 13:26

29:9 h Job 39:1

29:10 i Gen. 6:17; Job 38:8, 25

29:10 j Ps. 10:16

29:11 k Ps. 28:8; 68:35; (Is. 40:29)

PSALM 30

29:11 a Deut. 20:5

30:1 b Ps. 28:9

30:1 c Ps. 25:2

30:2 d Ps. 6:2; 103:3; (Is. 53:5)

30:3 e Ps. 86:13

30:3 1 So with Qr., Tg.; Kt., LXX, Syr., Vg. from those who descend to the pit

30:4 f Ps. 97:12

30:4 2 Or His holiness

30:5 g Ps. 103:9; Is. 26:20; 54:7, 8

30:5 h Ps. 63:3

30:5 3 a shout of joy

30:6 4 shaken

30:7 i (Deut. 31:17; Ps. 104:29; 143:7)

30:9 j (Ps. 6:5)

30:11 k Eccl. 3:4; Is. 61:3; Jer. 31:4

30:11 5 The sackcloth of my mourning

30:12 6 soul

PSALM 31

31:1 a Ps. 22:5

31:1 1 have taken refuge

31:2 b Ps. 17:6; 71:2; 86:1; 102:2

31:2 2 strength

31:2 3 Lit. house of fortresses

31:3 c (Ps. 18:2)

31:3 d Ps. 23:3; 25:11

31:5 e Luke 23:46

31:5 f (Deut. 32:4); Ps. 71:22

31:6 g Jon. 2:8

31:7 h (John 10:27)

31:7 4 troubles

31:8 i (Deut. 32:30); Ps. 37:33

31:8 j (Ps. 4:1; 18:19)

31:8 5 given me over

31:9 k Ps. 6:7

31:9 6 Lit. belly

31:11 l (Is. 53:4)

31:11 m Job 19:13; Ps. 38:11; 88:8, 18

31:11 n Ps. 64:8

31:11 7 despised thing

31:12 o Ps. 88:4, 5

31:12 8 Lit. perishing

31:13 p Ps. 50:20; Jer. 20:10

31:13 q Lam. 2:22

31:13 r Ps. 62:4; Matt. 27:1

31:15 s (Job 14:5; 24:1)

31:16 t Ps. 4:6; 80:3

31:17 u Ps. 25:2, 20

31:17 v (1 Sam. 2:9); Ps. 94:17; 115:17

31:18 w Ps. 109:2; 120:2

31:18 x (1 Sam. 2:3); Ps. 94:4; (Jude 15)

31:19 y Ps. 145:7; (Rom. 2:4; 11:22)

31:20 z (Ps. 27:5; 32:7)

31:20 a Job 5:21

31:20 9 shelter

31:21 b (Ps. 17:7)

31:21 10 fortified

31:24 c (Ps. 27:14)

PSALM 32

31:24 1 Heb. Maschil

32:1 a (Ps. 85:2; 103:3); Rom. 4:7, 8

32:2 b (2 Cor. 5:19)

32:2 c John 1:47

32:2 2 charge his account with

32:4 d 1 Sam. 5:6; Ps. 38:2; 39:10

32:5 e 2 Sam. 12:13; Ps. 38:18; (Prov. 28:13; 1 John 1:9)

32:6 f (1 Tim. 1:16)

32:6 g Ps. 69:13; Is. 55:6

32:7 h Ps. 9:9

32:7 i Ex. 15:1; Judg. 5:1; (Ps. 40:3)

32:9 j Prov. 26:3

32:10 k Ps. 16:4; (Prov. 13:21; Rom. 2:9)

32:10 l (Ps. 5:11, 12); Prov. 16:20

32:11 m Ps. 64:10; 68:3; 97:12

PSALM 33

33:1 a Ps. 32:11; 97:12; Phil. 3:1; 4:4

33:2 1 Lit. Sing to Him

33:6 b Gen. 1:6, 7; Ps. 148:5; (Heb. 11:3; 2 Pet. 3:5)

33:6 c Gen. 2:1

33:6 d (Job 26:13)

33:7 e Gen. 1:9; Job 26:10; 38:8

33:7 2 LXX, Tg., Vg. in a vessel

33:9 f Gen. 1:3; Ps. 148:5

33:10 g (Ps. 2:1–3); Is. 8:10; 19:3

33:11 h (Job 23:13; Prov. 19:21)

33:12 i (Ex. 19:5; Deut. 7:6); Ps. 28:9

33:13 j Job 28:24; (Ps. 14:2)

33:15 k (2 Chr. 16:9); Job 34:21; (Jer. 32:19)

33:15 3 understands

33:16 l Ps. 44:6; 60:11; (Jer. 9:23, 24)

33:17 m (Ps. 20:7; 147:10; Prov. 21:31)

33:17 4 false

33:18 n (Job 36:7); Ps. 32:8; 34:15; (1 Pet. 3:12)

33:19 o Job 5:20; Ps. 37:19

PSALM 34

33:22 a 1 Sam. 21:10–15

34:1 b (Eph. 5:20; 1 Thess. 5:18)

34:4 c (2 Chr. 15:2; Ps. 9:10; Matt. 7:7; Luke 11:9)

34:7 d (Ps. 91:11); Dan. 6:22

34:7 e 2 Kin. 6:17

34:7 1 Or Angel

34:8 f Ps. 119:103; (Heb. 6:5); 1 Pet. 2:3

34:8 g Ps. 2:12

34:9 2 lack

34:10 h (Ps. 84:11)

34:11 i Ps. 32:8

34:12 j (1 Pet. 3:10–12)

34:13 k (Eph. 4:25)

34:14 l Ps. 37:27; Is. 1:16, 17

34:14 m (Rom. 14:19; Heb. 12:14)

34:15 n Job 36:7; (Ps. 33:18)

34:16 o Lev. 17:10; Jer. 44:11; Amos 9:4

34:16 p Job 18:17; Ps. 9:6; 109:15; (Prov. 10:7)

34:16 3 destroy

34:17 q Ps. 34:6; 145:19

34:18 r (Ps. 145:18)

34:18 s Ps. 51:17; (Is. 57:15)

34:18 4 are crushed in spirit

34:19 t Prov. 24:16

34:19 u Ps. 34:4, 6, 17

34:20 v John 19:33, 36

34:21 w Ps. 94:23; 140:11; Prov. 24:16

34:21 5 held guilty

34:22 x 1 Kin. 1:29

PSALM 35

35:1 1 Contend for me

35:2 2 A small shield

35:4 a Ps. 40:14, 15; 70:2, 3

35:4 b Ps. 129:5

35:5 c Job 21:18; Ps. 83:13; Is. 29:5

35:5 3 Or Angel

35:6 d Ps. 73:18; Jer. 23:12

35:7 e Ps. 9:15

35:8 f (Ps. 55:23); Is. 47:11; (1 Thess. 5:3)

35:8 4 Lit. Let destruction he does not know come upon him,

35:10 g Ps. 51:8

35:10 h (Ex. 15:11); Ps. 71:19; 86:8; (Mic. 7:18)

35:12 i Ps. 38:20; 109:5; Jer. 18:20; John 10:32

35:13 j Job 30:25

35:13 5 Lit. bosom

35:14 6 in mourning

35:15 7 limping, stumbling

35:17 k Ps. 13:1; (Hab. 1:13)

35:18 8 a mighty

35:19 l Ps. 69:4; 109:3; Lam. 3:52; (John 15:25)

35:26 m Ps. 109:29

35:27 n Rom. 12:15

PSALM 36

36:1 a Rom. 3:18

36:3 b Ps. 94:8; Jer. 4:22

36:4 c Prov. 4:16; (Mic. 2:1)

36:4 d Is. 65:2

36:4 e (Ps. 52:3; Rom. 12:9)

36:4 1 reject, loathe

36:6 f Job 11:8; Ps. 77:19; (Rom. 11:33)

36:6 2 Lit. mountains of God

36:7 g Ruth 2:12; Ps. 17:8; 57:1; 91:4

36:8 h Ps. 63:5; 65:4; Is. 25:6; Jer. 31:12–14

36:8 i Ps. 46:4; Rev. 22:1

36:9 j (Jer. 2:13; John 4:10, 14)

36:9 k (1 Pet. 2:9)

PSALM 37

37:1 a Ps. 73:3; (Prov. 23:17; 24:19)

37:2 b Job 14:2; Ps. 90:5, 6; 92:7; James 1:11

37:4 c Job 22:26; Ps. 94:19; Is. 58:14

37:4 d Ps. 21:2; 145:19; (Matt. 7:7, 8)

37:5 e (Ps. 55:22; Prov. 16:3; 1 Pet. 5:7)

37:5 1 Lit. Roll off onto

37:6 f Job 11:17; (Is. 58:8, 10)

37:7 g Ps. 40:1; 62:5; (Lam. 3:26)

37:7 h (Ps. 73:3–12)

37:8 i (Eph. 4:26)

37:8 j Ps. 73:3

37:9 k Ps. 25:13; Prov. 2:21; (Is. 57:13; 60:21; Matt. 5:5)

37:9 2 destroyed

37:10 l (Heb. 10:37)

37:10 m Job 7:10; Ps. 37:35, 36

37:11 n (Matt. 5:5)

37:12 o Ps. 35:16

37:13 p Ps. 2:4; 59:8

37:13 q 1 Sam. 26:10; Job 18:20

37:16 r Prov. 15:16; 16:8; (1 Tim. 6:6)

37:21 s Ps. 112:5, 9

37:22 t (Prov. 3:33)

37:22 3 destroyed

37:23 u (1 Sam. 2:9); Ps. 40:2; 66:9; 119:5

37:23 4 established

37:24 v Prov. 24:16

37:26 w (Deut. 15:8); Ps. 37:21

37:26 5 Lit. all the day

37:29 x Ps. 37:9; Prov. 2:21

37:30 y (Matt. 12:35)

37:31 6 slip

37:32 z Ps. 10:8; 17:11

37:33 a Ps. 31:8; (2 Pet. 2:9)

37:34 b Ps. 27:14; 37:9

37:36 7 So with MT, LXX, Tg.; Syr., Vg. I passed by

37:38 c (Ps. 1:4–6; 37:20, 28)

37:39 d Ps. 9:9; 37:19

37:40 e Ps. 22:4; Is. 31:5; Dan. 3:17; 6:23

37:40 f 1 Chr. 5:20; Ps. 34:22

PSALM 38

37:40 a Ps. 70:title

38:1 b Ps. 6:1

38:6 1 Lit. bent down

38:11 c Ps. 31:11; 88:18

38:15 d (Ps. 39:7)

38:15 2 I wait for You, O LORD

38:15 3 answer

38:17 e Ps. 51:3

38:18 f Ps. 32:5

38:18 g (2 Cor. 7:9, 10)

38:18 4 anxiety

38:20 h Ps. 35:12

38:21 i Ps. 22:19; 35:22

PSALM 39

39:1 a Job 2:10; Ps. 34:13; (James 3:5–12)

39:2 b Ps. 38:13

39:3 1 meditating

39:4 c Ps. 90:12; 119:84

39:5 d Ps. 62:9; (Eccl. 6:12)

39:6 2 make an uproar for nothing

39:7 e Ps. 38:15

39:8 f Ps. 44:13; 79:4; 119:22

39:9 g Ps. 39:2

39:9 h 2 Sam. 16:10; Job 2:10

39:10 i Job 9:34; 13:21

39:11 j Job 13:28; (Ps. 90:7); Is. 50:9

39:12 k Gen. 47:9; Lev. 25:23; 1 Chr. 29:15; Ps. 119:19; Heb. 11:13; 1 Pet. 2:11

39:13 l Job 7:19; 10:20, 21; 14:6; Ps. 102:24

39:13 m (Job 14:10)

PSALM 40

40:1 a Ps. 25:5; 27:14; 37:7

40:2 b Ps. 69:2, 14; Jer. 38:6

40:2 c Ps. 27:5

40:3 d Ps. 32:7; 33:3

40:4 e Ps. 34:8; 84:12

40:5 f Job 9:10

40:5 g Ps. 139:17; (Is. 55:8)

40:6 h (1 Sam. 15:22); Ps. 51:16; Is. 1:11; (Jer. 6:20; 7:22, 23); Amos 5:22; (Mic. 6:6–8; Heb. 10:5–9)

40:8 i (Matt. 26:39; John 4:34; 6:38); Heb. 10:7

40:8 j (Ps. 37:31; Jer. 31:33; 2 Cor. 3:3)

40:9 k Ps. 22:22, 25

40:9 l Ps. 119:13

40:10 m Acts 20:20, 27

40:11 n Ps. 61:7; Prov. 20:28

40:12 o Ps. 38:4; 65:3

40:13 p Ps. 70:1

40:14 q Ps. 35:4, 26; 70:2; 71:13

40:14 1 Lit. soul

40:15 r Ps. 73:19

40:16 s Ps. 70:4

40:16 t Ps. 35:27

40:17 u Ps. 70:5; 86:1; 109:22

40:17 v Ps. 40:5; 1 Pet. 5:7

PSALM 41

41:1 1 helpless or powerless

41:2 a Ps. 27:12

41:3 2 restore

41:4 b Ps. 6:2; 103:3; 147:3

41:6 3 empty words

41:7 4 plot

41:8 5 Lit. A thing of Belial

41:9 c 2 Sam. 15:12; Job 19:13, 19

41:9 d Ps. 55:12–14, 20; Jer. 20:10; Obad. 7; (Mic. 7:5); Matt. 26:14–16, 21–25, 47–50; John 13:18, 21–30; Acts 1:16, 17

41:9 6 Acted as a traitor

41:12 e (Job 36:7; Ps. 21:6; 34:15)

41:13 f Ps. 72:18, 19; 89:52; 106:48; 150:6

PSALM 42

41:13 1 Heb. Maschil

42:1 2 Lit. longs for

42:2 a Ps. 63:1; 84:2; 143:6; (Jer. 10:10)

42:2 b Rom. 9:26; 1 Thess. 1:9

42:2 3 So with MT, Vg.; some Heb. mss., LXX, Syr., Tg. I see the face of God

42:3 c Ps. 80:5; 102:9

42:3 d Ps. 79:10; 115:2; Joel 2:17; Mic. 7:10

42:4 e 1 Sam. 1:15; Job 30:16

42:4 f Ps. 55:14; 122:1; Is. 30:29

42:5 g Ps. 42:11; 43:5

42:5 h Ps. 71:14; Lam. 3:24

42:5 4 Lit. bowed down

42:5 5 So with MT, Tg.; a few Heb. mss., LXX, Syr., Vg. The help of my countenance, my God

42:6 6 So with MT, Tg.; a few Heb. mss., LXX, Syr., Vg. put my God at the end of v. 5

42:6 7 Or Mount

42:7 i Ps. 69:1, 2; 88:7; Jon. 2:3

42:8 j Deut. 28:8

42:8 k Job 35:10; Ps. 149:5

42:9 l Ps. 38:6

42:10 m Ps. 42:3; Joel 2:17; Mic. 7:10

42:10 8 Lit. shattering

42:10 9 revile

42:11 n Ps. 43:5

42:11 10 Lit. salvation

PSALM 43

43:1 a (Ps. 26:1; 35:24)

43:1 b 1 Sam. 24:15; Ps. 35:1

43:2 c Ps. 42:9

43:3 d (Ps. 40:11)

43:3 e Ps. 3:4

43:3 1 dwelling places

43:5 f Ps. 42:5, 11

43:5 2 Lit. salvation

PSALM 44

43:5 a Ps. 42:title

43:5 1 Heb. Maschil

44:1 b (Ex. 12:26, 27; Deut. 6:20); Judg. 6:13; Ps. 78:3

44:2 c Ex. 15:17; 2 Sam. 7:10; Jer. 24:6; Amos 9:15

44:2 2 Gentiles, heathen

44:3 d (Deut. 8:17, 18); Josh. 24:12

44:3 e (Deut. 4:37; 7:7, 8)

44:4 f (Ps. 74:12)

44:4 3 So with MT, Tg.; LXX, Vg. and my God

44:4 4 So with MT, Tg.; LXX, Syr., Vg. Who commands

44:5 g Deut. 33:17; (Dan. 8:4)

44:6 h (1 Sam. 17:47); Ps. 33:16; (Hos. 1:7)

44:8 i Ps. 34:2; (Jer. 9:24)

44:9 j Ps. 60:1

44:10 k Lev. 26:17; Josh. 7:8, 12; Ps. 89:43

44:10 5 plunder

44:11 l Ps. 44:22; Rom. 8:36

44:11 m Lev. 26:33; Deut. 4:27; 28:64; Ps. 106:27; Ezek. 20:23

44:12 n Is. 52:3, 4; Jer. 15:13

44:13 o Ps. 79:4; 80:6; Jer. 24:9

44:14 p Deut. 28:37

44:14 q Job 16:4

44:16 r Ps. 8:2

44:17 s Dan. 9:13

44:18 t Job 23:11

44:19 u Is. 34:13

44:19 v (Ps. 23:4)

44:20 w (Deut. 6:14)

44:20 6 Worshiped

44:21 x Job 31:14; (Ps. 139:1, 2; Jer. 17:10)

44:22 y Rom. 8:36

44:23 z Ps. 7:6

44:24 a Job 13:24

44:25 b Ps. 119:25

44:25 7 Ground, in humiliation

PSALM 45

44:26 a Ps. 69:title

44:26 1 Heb. Shoshannim

44:26 2 Heb. Maschil

45:1 3 skillful

45:2 b Luke 4:22

45:3 c (Is. 49:2; Heb. 4:12); Rev. 1:16

45:3 d (Is. 9:6)

45:3 e Jude 25

45:3 4 Belt on

45:4 f Rev. 6:2

45:6 g (Ps. 93:2); Heb. 1:8, 9

45:6 h (Num. 24:17)

45:7 i Ps. 2:2

45:7 j Ps. 21:6; Heb. 1:8, 9

45:8 k Song 1:12, 13

45:9 l Song 6:8

45:9 m 1 Kin. 2:19

45:10 n Deut. 21:13; Ruth 1:16, 17

45:11 o Ps. 95:6; (Is. 54:5)

45:12 p Is. 49:23

45:14 q Song 1:4

45:16 r (1 Pet. 2:9; Rev. 1:6; 20:6)

45:17 s Mal. 1:11

PSALM 46

45:17 a 1 Chr. 15:20

46:1 b Ps. 62:7, 8

46:1 c (Deut. 4:7; Ps. 145:18)

46:1 1 An abundantly available help

46:2 2 Lit. heart

46:3 d (Ps. 93:3, 4)

46:4 e (Ezek. 47:1–12)

46:4 f Ps. 48:1, 8; Is. 60:14

46:4 3 dwelling places

46:5 g (Deut. 23:14; Is. 12:6); Ezek. 43:7; Hos. 11:9; (Joel 2:27; Zeph. 3:15; Zech. 2:5, 10, 11; 8:3)

46:5 4 shaken

46:5 5 Lit. at the turning of the morning

46:6 h Ps. 2:1, 2

46:7 i Num. 14:9; 2 Chr. 13:12

46:9 j Is. 2:4

46:9 k Ps. 76:3

46:9 l Ezek. 39:9

46:10 m (Is. 2:11, 17)

PSALM 47

47:2 a Deut. 7:21; Neh. 1:5; Ps. 76:12

47:3 b Ps. 18:47

47:4 c (1 Pet. 1:4)

47:5 d Ps. 68:24, 25

47:7 e Zech. 14:9

47:7 f 1 Cor. 14:15

47:8 g 1 Chr. 16:31

47:8 h Ps. 97:2

47:8 i Ps. 48:1

47:9 j (Rom. 4:11, 12)

47:9 k (Ps. 89:18)

PSALM 48

48:1 a Ps. 46:4; 87:3; Matt. 5:35

48:2 b Ps. 50:2

48:2 1 height

48:4 c 2 Sam. 10:6, 14

48:6 d Ex. 15:15

48:7 e 1 Kin. 10:22; Ezek. 27:25

48:8 f (Ps. 87:5; Is. 2:2); Mic. 4:1

48:9 g Ps. 26:3

48:10 h (Deut. 28:58); Josh. 7:9; Mal. 1:11

48:13 i (Ps. 78:5–7)

48:14 j Is. 58:11

48:14 2 So with MT, Syr.; LXX, Vg. Forever

PSALM 49

49:4 1 riddle

49:6 a Job 31:24; Ps. 52:7; (Prov. 11:28; Mark 10:23, 24)

49:7 b Job 36:18, 19

49:8 c (Matt. 16:26)

49:9 d Ps. 89:48

49:9 2 experience corruption

49:11 e Gen. 4:17; Deut. 3:14

49:11 3 LXX, Syr., Tg., Vg. Their graves shall be their houses forever

49:12 4 So with MT, Tg.; LXX, Syr., Vg. understand (cf. v. 20)

49:13 f (Luke 12:20)

49:14 g Ps. 47:3; (Dan. 7:18; 1 Cor. 6:2; Rev. 2:26)

49:14 h Job 4:21

49:14 5 Or Sheol

49:15 i (Hos. 13:4); Mark 16:6, 7; Acts 2:31, 32

49:15 j Ps. 73:24

49:15 6 Or Sheol

49:18 k Deut. 29:19; Luke 12:19

49:19 l Job 33:30

49:19 7 The light of life

49:20 m Eccl. 3:19

PSALM 50

50:1 a Is. 9:6

50:2 b Deut. 33:2; Ps. 80:1

50:3 c Lev. 10:2; Num. 16:35; (Ps. 97:3)

50:4 d Deut. 4:26; 31:28; 32:1; Is. 1:2

50:5 e Deut. 33:3

50:5 f Ex. 24:7

50:5 1 Lit. cut

50:6 g (Ps. 97:6)

50:6 h Ps. 75:7

50:7 i Ex. 20:2

50:8 j Jer. 7:22

50:8 k Is. 1:11; (Hos. 6:6)

50:8 2 reprove

50:9 l Ps. 69:31

50:12 m Ex. 19:5; (Deut. 10:14; Job 41:11); 1 Cor. 10:26

50:13 n (Ps. 51:15–17)

50:14 o Hos. 14:2; Heb. 13:15

50:14 p Num. 30:2; Deut. 23:21

50:15 q Job 22:27; (Zech. 13:9)

50:17 r Neh. 9:26; Rom. 2:21

50:18 s (Rom. 1:32)

50:18 t 1 Tim. 5:22

50:18 3 LXX, Syr., Tg., Vg. ran

50:19 u Ps. 52:2

50:21 v (Rom. 2:4)

50:21 w (Ps. 90:8)

50:22 x (Job 8:13)

50:23 y Gal. 6:16

PSALM 51

50:23 a 2 Sam. 12:1

51:1 b (Is. 43:25; 44:22; Acts 3:19; Col. 2:14)

51:2 c Jer. 33:8; Ezek. 36:33; (Heb. 9:14; 1 John 1:7, 9)

51:4 d 2 Sam. 12:13

51:4 e (Luke 5:21)

51:4 f Rom. 3:4

51:4 1 LXX, Tg., Vg. in Your words

51:5 g (Job 14:4; Ps. 58:3; John 3:6; Rom. 5:12)

51:7 h Ex. 12:22; Lev. 14:4; Num. 19:18; Heb. 9:19

51:7 i (Is. 1:18)

51:8 j (Matt. 5:4)

51:10 k (Ezek. 18:31; Eph. 2:10)

51:11 l (Luke 11:13)

51:12 m (2 Cor. 3:17)

51:16 n (1 Sam. 15:22); Ps. 50:8–14; (Mic. 6:6–8)

51:17 o Ps. 34:18; (Is. 57:15); 66:2

51:19 p Ps. 4:5

PSALM 52

51:19 a 1 Sam. 22:9

51:19 b Ezek. 22:9

51:19 1 Heb. Maschil

52:7 2 Lit. desire, in evil sense

52:8 c Jer. 11:16

52:9 3 Or has a good reputation

PSALM 53

52:9 1 Heb. Maschil

53:1 a Ps. 10:4

53:1 b Rom. 3:10–12

53:2 c (2 Chr. 15:2)

53:4 d Jer. 4:22

53:5 e Lev. 26:17, 36; Prov. 28:1

53:6 f Ps. 14:7

53:6 2 Or His captive people

PSALM 54

53:6 a 1 Sam. 23:19

53:6 1 Heb. neginoth

53:6 2 Heb. Maschil

54:4 3 sustain my soul

54:5 4 Destroy them

54:5 5 Or faithfulness

54:7 b Ps. 59:10

PSALM 55

54:7 1 Heb. neginoth

54:7 2 Heb. Maschil

55:2 a Is. 38:14; 59:11; Ezek. 7:16

55:2 3 wander

55:3 b 2 Sam. 16:7, 8

55:4 c Ps. 116:3

55:9 d Jer. 6:7

55:9 4 speech, their counsel

55:10 e Ps. 10:7

55:11 f Ps. 10:7

55:12 g Ps. 41:9

55:12 h Ps. 35:26; 38:16

55:13 i 2 Sam. 15:12

55:14 j Ps. 42:4

55:15 k Num. 16:30, 33

55:15 5 Or Sheol

55:17 l Dan. 6:10; Luke 18:1; Acts 3:1; 10:3, 30

55:18 m 2 Chr. 32:7, 8

55:19 n (Deut. 33:27)

55:20 o Acts 12:1

55:20 p Ps. 7:4

55:20 6 treaty

55:21 q Ps. 28:3; 57:4; (Prov. 5:3, 4; 12:18)

55:22 r (Ps. 37:5; Matt. 6:25–34; Luke 12:22–31; 1 Pet. 5:7)

55:22 s Ps. 37:24

55:22 7 shaken

55:23 t Ps. 5:6

55:23 u Prov. 10:27

PSALM 56

55:23 a 1 Sam. 21:11

55:23 1 Heb. Jonath Elem Rechokim

56:1 b Ps. 57:1

56:2 c Ps. 57:3

56:4 d Ps. 118:6; Is. 31:3; (Heb. 13:6)

56:8 e (Mal. 3:16)

56:9 f (Ps. 118:6; Rom. 8:31)

56:13 g Ps. 116:8, 9

56:13 h Job 33:30

PSALM 57

56:13 a 1 Sam. 22:1

56:13 1 Heb. Al Tashcheth

57:1 b Ruth 2:12; Ps. 17:8; 63:7

57:1 c Is. 26:20

57:2 d (Ps. 138:8)

57:3 e Ps. 144:5, 7

57:3 f Ps. 43:3

57:3 2 snaps at or hounds me, or crushes me

57:4 g Prov. 30:14

57:5 h Ps. 108:5

57:6 i Ps. 9:15

57:7 j Ps. 108:1–5

57:8 k Ps. 16:9

57:9 l Ps. 108:3

57:9 3 Gentiles

57:10 m Ps. 103:11

57:11 n Ps. 57:5

PSALM 58

57:11 1 Heb. Al Tashcheth

58:3 a (Ps. 53:3; Is. 48:8)

58:4 b Eccl. 10:11

58:5 c Jer. 8:17

58:6 d Job 4:10

58:6 2 Break away

58:7 e Josh. 2:11; 7:5; Ps. 112:10; Is. 13:7; Ezek. 21:7

58:8 f Job 3:16

58:9 g Ps. 118:12; Eccl. 7:6

58:9 h Job 27:21; Prov. 10:25

58:10 i (Deut. 32:43); Jer. 11:20

58:10 j Ps. 68:23

58:11 k Ps. 92:15; Prov. 11:18; (2 Cor. 5:10)

58:11 l Ps. 50:6; 75:7

PSALM 59

58:11 a 1 Sam. 19:11

58:11 1 Heb. Al Tashcheth

59:1 2 Lit. Set me on high

59:3 b Ps. 56:6

59:4 c Ps. 35:23

59:5 3 Gentiles

59:6 d Ps. 59:14

59:7 e Ps. 57:4; Prov. 12:18

59:7 f Job 22:13; Ps. 10:11

59:8 g Prov. 1:26

59:8 4 Gentiles

59:9 h (Ps. 62:2)

59:9 5 So with MT, Syr.; some Heb. mss., LXX, Tg., Vg. my Strength

59:9 6 Lit. fortress

59:10 i Ps. 21:3

59:10 j Ps. 54:7

59:10 7 So with Qr.; some Heb. mss., LXX, Vg. My God, His mercy; Kt., some Heb. mss., Tg. O God, my mercy; Syr. O God, Your mercy

59:12 k Prov. 12:13

59:13 l Ps. 104:35

59:13 m Ps. 83:18

59:14 n Ps. 59:6

59:15 o Job 15:23

59:15 8 So with LXX, Vg.; MT, Syr., Tg. spend the night

59:17 p Ps. 18:1

PSALM 60

59:17 a Ps. 80

59:17 b 2 Sam. 8:3, 13; 1 Chr. 18:3

59:17 1 Heb. Shushan Eduth

60:1 c Ps. 44:9

60:2 d (2 Chr. 7:14); Is. 30:26

60:3 e Ps. 71:20

60:3 f Is. 51:17, 22; Jer. 25:15

60:3 2 staggering

60:4 g Ps. 20:5; Is. 5:26; 11:12; 13:2

60:5 h Ps. 108:6–13

60:6 i Ps. 89:35

60:6 j Josh. 1:6

60:6 k Gen. 12:6

60:6 l Josh. 13:27

60:7 m Deut. 33:17

60:7 n (Gen. 49:10)

60:7 3 Lit. protection

60:8 o 2 Sam. 8:2

60:8 p 2 Sam. 8:14; Ps. 108:9

60:8 q 2 Sam. 8:1

60:10 r Ps. 108:11

60:10 s Josh. 7:12

60:11 t Ps. 118:8; 146:3

60:12 u Num. 24:18

PSALM 61

60:12 1 Heb. neginah

61:3 a Prov. 18:10

61:4 b Ps. 91:4

61:4 2 tent

61:7 c Ps. 40:11

61:7 3 Lit. guard or keep

PSALM 62

61:8 a 1 Chr. 25:1

62:1 b Ps. 33:20

62:2 c Ps. 55:22

62:2 1 strong tower

62:2 2 shaken

62:3 d Is. 30:13

62:4 e Ps. 28:3

62:5 3 hope

62:6 4 shaken

62:7 f (Jer. 3:23)

62:8 g 1 Sam. 1:15; Ps. 42:4; Lam. 2:19

62:9 h Job 7:16; Ps. 39:5; Is. 40:17

62:9 5 vanity

62:10 i Job 31:25; (Mark 10:24; Luke 12:15; 1 Tim. 6:10)

62:12 j (Matt. 16:27); Rom. 2:6; 1 Cor. 3:8

62:12 6 reward

PSALM 63

62:12 a 1 Sam. 22:5

63:1 b Ps. 42:2; (Matt. 5:6)

63:2 c Ps. 27:4

63:3 d Ps. 138:2

63:4 e Ps. 28:2; 143:6

63:5 1 Lit. fat

63:5 2 Abundance

63:6 f Ps. 42:8

63:10 3 Lit. pour him out by the hand of the sword

63:10 4 Prey

63:11 g Deut. 6:13; (Is. 45:23; 65:16)

PSALM 64

64:1 1 complaint

64:3 a Ps. 58:7

64:5 b Ps. 10:11; 59:7

64:8 c Ps. 31:11

64:9 d Jer. 50:28; 51:10

64:10 e Job 22:19; Ps. 32:11

PSALM 65

65:1 1 A promised deed

65:2 a (Is. 66:23)

65:3 b Ps. 51:2; 79:9; Is. 6:7; (Heb. 9:14; 1 John 1:7, 9)

65:4 c Ps. 33:12

65:4 d Ps. 4:3

65:4 e Ps. 36:8

65:6 f Ps. 93:1

65:7 g Matt. 8:26

65:7 h Is. 17:12, 13

65:8 2 shout for joy

65:9 i (Deut. 11:12); Jer. 5:24

65:9 j Ps. 46:4; 104:13; 147:8

65:9 3 give attention to

65:13 k Is. 44:23; 55:12

PSALM 66

66:1 a Ps. 100:1

66:3 b Ps. 65:5

66:3 c Ps. 18:44

66:4 d Ps. 117:1; Zech. 14:16

66:6 e Ex. 14:21

66:6 f Josh. 3:14–16

66:9 1 slip

66:10 g Job 23:10; Ps. 17:3

66:10 h (Is. 48:10; Zech. 13:9; Mal. 3:3; 1 Pet. 1:7)

66:11 i Lam. 1:13; Ezek. 12:13

66:12 j Is. 51:23

66:12 k Is. 43:2

66:12 2 abundance

66:13 l Ps. 100:4; 116:14, 17–19

66:13 m (Eccl. 5:4)

66:13 3 Promised deeds

66:17 4 praised

66:18 n Job 27:9; (Prov. 15:29; 28:9); Is. 1:15; (John 9:31; James 4:3)

66:19 o Ps. 116:1, 2

PSALM 67

66:20 1 Heb. neginoth

67:1 a Num. 6:25

67:2 b Acts 18:25

67:2 c Is. 52:10; Titus 2:11

67:4 d (Ps. 96:10, 13; 98:9)

67:6 e Lev. 26:4; Ps. 85:12; (Ezek. 34:27); Zech. 8:12

67:6 2 give her produce

PSALM 68

68:1 a Num. 10:35

68:2 b (Is. 9:18); Hos. 13:3

68:2 c Ps. 97:5; Mic. 1:4

68:3 d Ps. 32:11

68:4 e Deut. 33:26

68:4 f (Ex. 6:3)

68:4 1 Praise

68:4 2 MT deserts; Tg. heavens (cf. v. 34 and Is. 19:1)

68:4 3 Lit. LORD, a shortened Heb. form

68:5 g (Ps. 10:14, 18; 146:9)

68:6 h Ps. 107:4–7

68:6 i Acts 12:6–11

68:6 j Ps. 107:34

68:7 k Ex. 13:21; (Hab. 3:13)

68:9 l Lev. 26:4; Deut. 11:11; Job 5:10; Ezek. 34:26

68:10 m Deut. 26:5; Ps. 74:19

68:11 4 host

68:12 n Num. 31:8; Josh. 10:16; Judg. 5:19

68:12 5 plunder

68:13 o Ps. 81:6

68:13 p Ps. 105:37

68:13 6 Or saddlebags

68:14 q Josh. 10:10

68:16 r (Deut. 12:5); 1 Kin. 9:3

68:16 7 Lit. stare

68:17 s Deut. 33:2; Dan. 7:10

68:18 t Mark 16:19; Acts 1:9; Eph. 4:8; Phil. 2:9; Col. 3:1; Heb. 1:3

68:18 u Judg. 5:12

68:18 v Acts 2:4, 33; 10:44–46; (1 Cor. 12:4–11; Eph. 4:7–12)

68:18 w (1 Tim. 1:13)

68:18 x Ps. 78:60

68:20 y (Deut. 32:39)

68:21 z Hab. 3:13

68:21 a Ps. 55:23

68:22 b Num. 21:33; Deut. 30:1–9; Amos 9:1–3

68:22 c Ex. 14:22

68:23 d Ps. 58:10

68:23 e 1 Kin. 21:19; Jer. 15:3

68:23 8 LXX, Syr., Tg., Vg. you may dip your foot

68:24 9 Lit. goings

68:25 f 1 Chr. 13:8

68:26 g Deut. 33:28; Is. 48:1

68:27 h Judg. 5:14; 1 Sam. 9:21

68:27 10 throng

68:28 i Ps. 42:8; Is. 26:12

68:28 11 LXX, Syr., Tg., Vg. Command, O God

68:29 j 1 Kin. 10:10, 25; 2 Chr. 32:23; Ps. 45:12; 72:10; Is. 18:7

68:30 k Ps. 22:12

68:30 l 2 Sam. 8:2

68:31 m Is. 19:19–23

68:31 n Is. 45:14; Zeph. 3:10

68:31 o Ps. 44:20

68:32 p (Ps. 67:3, 4)

68:33 q Deut. 33:26; Ps. 18:10

68:33 r Ps. 46:6; Is. 30:30

68:34 s Ps. 29:1

68:35 t Ps. 76:12

PSALM 69

68:35 1 Heb. Shoshannim

69:1 a Job 22:11; Jon. 2:5

69:1 2 Lit. soul

69:2 b Ps. 40:2

69:3 c Ps. 6:6

69:3 d Deut. 28:32; Ps. 119:82, 123; Is. 38:14

69:4 e Ps. 35:19; John 15:25

69:6 3 Wait in faith

69:6 4 dishonored

69:8 f Is. 53:3; Mark 3:21; Luke 8:19; John 7:3–5

69:9 g John 2:17

69:9 h Rom. 15:3

69:11 5 Symbolic of sorrow

69:12 i Job 30:9

69:12 6 Sit as judges

69:19 j Ps. 22:6, 7; Heb. 12:2

69:20 k Is. 63:5

69:20 l Job 16:2

69:20 7 Lit. sickness

69:21 m Matt. 27:34, 48; Mark 15:23, 36; Luke 23:36; John 19:28–30

69:22 n Rom. 11:9, 10

69:23 o Is. 6:9, 10

69:24 p (Jer. 10:25; 1 Thess. 2:16)

69:25 q Matt. 23:38; Luke 13:35; Acts 1:20

69:26 r (Is. 53:4; 1 Pet. 2:24)

69:27 s Neh. 4:5; (Rom. 1:28)

69:27 t (Is. 26:10)

69:28 u (Ex. 32:32); Phil. 4:3; (Rev. 3:5; 13:8)

69:28 v Ezek. 13:9; Luke 10:20; Heb. 12:23

69:30 w (Ps. 28:7)

69:31 x Ps. 50:13, 14, 23; 51:16

69:32 y Ps. 34:2

69:32 z Ps. 22:26

69:33 a (Ps. 68:6); Eph. 3:1

69:34 b Ps. 96:11; Is. 44:23; 49:13

69:34 c Is. 55:12

69:35 d Ps. 51:18; Is. 44:26

69:36 e Ps. 102:28

69:36 8 Lit. seed

PSALM 70

69:36 a Ps. 38:title

70:1 b Ps. 40:13–17

70:2 c Ps. 35:4, 26

70:2 1 So with MT, LXX, Tg., Vg.; some Heb. mss., Syr. appalled (cf. 40:15)

70:3 d Ps. 40:15

70:3 2 An expression of scorn

70:5 e Ps. 72:12, 13

70:5 f Ps. 141:1

PSALM 71

71:1 a Ps. 25:2, 3

71:2 b Ps. 31:1

71:2 c Ps. 17:6

71:3 d Ps. 31:2, 3

71:3 e Ps. 44:4

71:3 1 Lit. rock of refuge or rock of habitation

71:4 f Ps. 140:1, 3

71:5 g Jer. 14:8; 17:7, 13, 17; 50:7

71:6 h Ps. 22:9, 10; Is. 46:3

71:6 2 sustained from the womb

71:7 i Is. 8:18; Zech. 3:8; 1 Cor. 4:9

71:8 j Ps. 35:28

71:10 k 2 Sam. 17:1

71:12 l Ps. 35:22

71:12 m Ps. 70:1

71:13 3 ashamed

71:17 n Deut. 4:5; 6:7

71:18 o (Is. 46:4)

71:19 p Deut. 3:24; Ps. 57:10

71:19 q Ps. 35:10

71:19 4 great, lit. to the height of heaven

71:20 r Ps. 60:3

71:20 s Hos. 6:1, 2

71:22 t Ps. 92:1–3

71:22 u 2 Kin. 19:22; Is. 1:4

71:23 v Ps. 103:4

PSALM 72

71:24 a Ps. 127:title

72:2 b (Is. 9:7; 11:2–5; 32:1)

72:3 c Ps. 85:10

72:4 d Is. 11:4

72:4 1 crush

72:5 e Ps. 72:7, 17; 89:36

72:5 2 So with MT, Tg.; LXX, Vg. They shall continue

72:6 f Deut. 32:2; 2 Sam. 23:4; Hos. 6:3

72:7 g Is. 2:4

72:8 h Ex. 23:31; (Is. 9:6; Zech. 9:10)

72:9 i Ps. 74:14; Is. 23:13

72:9 j Is. 49:23; Mic. 7:17

72:10 k 1 Kin. 10:2; 2 Chr. 9:21

72:11 l Is. 49:23

72:12 m Job 29:12

72:14 n 1 Sam. 26:21; (Ps. 116:15)

72:15 o Is. 60:6

72:16 p 1 Kin. 4:20

72:17 q (Ps. 89:36)

72:17 r (Gen. 12:3)

72:17 s Luke 1:48

72:18 t 1 Chr. 29:10

72:18 u Ex. 15:11; Job 5:9

72:19 v (Neh. 9:5)

72:19 w Num. 14:21; Hab. 2:14

PSALM 73

72:20 a Ps. 50:title

73:2 b Job 12:5

73:3 c Ps. 37:1, 7; (Prov. 23:17)

73:3 d Job 21:5–16; Jer. 12:1

73:4 1 pains

73:5 e Job 21:9

73:6 f Ps. 109:18

73:7 g Job 15:27; Jer. 5:28

73:7 2 Tg. face bulges; LXX, Syr., Vg. iniquity bulges

73:8 h Ps. 53:1

73:8 i 2 Pet. 2:18; Jude 16

73:8 3 Proudly

73:9 j Rev. 13:6

73:10 k (Ps. 75:8)

73:11 l Job 22:13

73:13 m Job 21:15; 35:3; Mal. 3:14

73:13 4 kept my heart pure in vain

73:16 5 troublesome in my eyes

73:17 n (Ps. 37:38; 55:23)

73:18 o Ps. 35:6

73:21 6 Lit. pierced in my kidneys

73:22 p Ps. 92:6

73:24 q Ps. 32:8; 48:14; Is. 58:11

73:25 r (Phil. 3:8)

73:26 s Ps. 84:2

73:26 t Ps. 16:5

73:26 7 Lit. rock

73:27 u (Ps. 119:155)

73:27 8 Are unfaithful to You

73:28 v (Heb. 10:22; James 4:8)

73:28 w Ps. 116:10; 2 Cor. 4:13

PSALM 74

73:28 1 Heb. Maschil

74:4 a Lam. 2:7

74:4 b Num. 2:2

74:8 c Ps. 83:4

74:8 2 oppress

74:9 d 1 Sam. 3:1; Lam. 2:9; Ezek. 7:26; Amos 8:11

74:10 3 revile

74:11 e Lam. 2:3

74:12 f Ps. 44:4

74:13 g Ex. 14:21

74:13 4 sea monsters

74:14 5 A large sea creature of unknown identity

74:15 h Ex. 17:5, 6; Num. 20:11; Ps. 105:41; Is. 48:21

74:15 i Ex. 14:21, 22; Josh. 2:10; 3:13

74:16 j Job 38:12

74:16 k Gen. 1:14–18

74:17 l Deut. 32:8; Acts 17:26

74:17 m Gen. 8:22

74:20 n Gen. 17:7, 8; Lev. 26:44, 45

74:20 6 hiding places

74:20 7 homes

74:20 8 violence

74:22 9 reviles or taunts

PSALM 75

74:23 a Ps. 57:title

74:23 1 Heb. Al Tashcheth

75:2 2 appointed

75:4 b (1 Sam. 2:3); Ps. 94:4

75:4 3 Raise the head proudly like a horned animal

75:5 4 Insolent pride

75:7 c Ps. 50:6

75:7 d 1 Sam. 2:7; Ps. 147:6; Dan. 2:21

75:8 e Job 21:20; Ps. 60:3; Jer. 25:15; Rev. 14:10; 16:19

75:10 f Ps. 101:8; Jer. 48:25

75:10 g Ps. 89:17; 148:14

75:10 h 1 Sam. 2:1

75:10 5 Strength

PSALM 76

75:10 1 Heb. neginoth

76:1 a Ps. 48:1, 3

76:2 2 Jerusalem

76:4 b Ezek. 38:12

76:5 c Is. 10:12; 46:12

76:5 d Ps. 13:3

76:5 3 Lit. have slumbered their sleep

76:6 e Ex. 15:1–21; Ezek. 39:20; Nah. 2:13; Zech. 12:4

76:7 f (Ezra 9:15; Nah. 1:6; Mal. 3:2; Rev. 6:17)

76:8 g Ex. 19:9

76:8 h 1 Chr. 16:30; 2 Chr. 20:29

76:9 i (Ps. 9:7–9)

76:10 j Ex. 9:16; Rom. 9:17

76:11 k (Eccl. 5:4–6)

76:11 l 2 Chr. 32:22, 23

76:12 m Ps. 68:35

PSALM 77

76:12 a Ps. 39:title

77:6 1 ponders diligently

77:8 b (2 Pet. 3:8, 9)

77:8 2 Lit. unto generation and generation

77:10 3 Lit. infirmity

77:13 c Ps. 73:17

77:13 4 Or holiness

77:16 d Ex. 14:21; Hab. 3:8, 10

PSALM 78

77:20 a Ps. 74:title

77:20 1 Heb. Maschil

78:2 b Matt. 13:34, 35

78:2 2 obscure sayings or riddles

78:4 c Ex. 12:26, 27; Deut. 4:9; 6:7; Job 15:18; Is. 38:19; Joel 1:3

78:4 d Ex. 13:8, 14

78:5 e Ps. 147:19

78:5 f Deut. 4:9; 11:19

78:6 g Ps. 102:18

78:8 h 2 Kin. 17:14; 2 Chr. 30:7; Ezek. 20:18

78:8 i Ex. 32:9; Deut. 9:7, 24; 31:27; Judg. 2:19; Is. 30:9

78:8 j Job 11:13; Ps. 78:37

78:8 3 Lit. prepare its heart

78:9 4 Lit. bow shooters

78:10 k 2 Kin. 17:15

78:11 l Ps. 106:13

78:12 m Ex. 7—12

78:12 n Num. 13:22; Is. 19:11; 30:4; Ezek. 30:14

78:13 o Ex. 14:21

78:13 p Ex. 15:8

78:14 q Ex. 13:21

78:15 r Ex. 17:6; Num. 20:11; Is. 48:21; (1 Cor. 10:4)

78:16 s Num. 20:8, 10, 11

78:17 t Deut. 9:22; Is. 63:10; Heb. 3:16

78:18 u Ex. 16:2

78:19 v Ex. 16:3; Num. 11:4; 20:3; 21:5

78:20 w Num. 20:11

78:21 x Num. 11:1

78:22 y Deut. 1:32; 9:23; (Heb. 3:18)

78:23 z Gen. 7:11; (Mal. 3:10)

78:24 a Ex. 16:4

78:24 b John 6:31

78:24 5 Lit. grain

78:25 6 satiation

78:26 c Num. 11:31

78:29 d Num. 11:19, 20

78:30 e Num. 11:33

78:30 7 Lit. separated

78:32 f Num. 14:16, 17

78:32 g Num. 14:11; Ps. 78:11, 22

78:33 h Num. 14:29, 35

78:34 i Num. 21:7; (Hos. 5:15)

78:35 j (Deut. 32:4, 15)

78:35 k (Ex. 15:13); Deut. 7:8; Is. 41:14; 44:6; 63:9

78:36 l Ex. 24:7, 8; Ezek. 33:31

78:38 m (Num. 14:18–20)

78:38 n Ex. 34:6

78:38 o (Is. 48:9)

78:38 p 1 Kin. 21:29

78:39 q Job 10:9; Ps. 103:14–16

78:39 r John 3:6

78:39 s (Job 7:7, 16; James 4:14)

78:40 t Ps. 95:8–10; (Eph. 4:30); Heb. 3:16

78:40 8 rebelled against Him

78:41 u Num. 14:22; Deut. 6:16

78:42 9 Lit. hand

78:44 v Ex. 7:20

78:45 w Ex. 8:24

78:45 x Ex. 8:6

78:46 y Ex. 10:14

78:47 z Ex. 9:23–25

78:48 a Ex. 9:19

78:48 10 lightning bolts

78:50 11 Or their beasts

78:51 b Ex. 12:29, 30

78:52 c Ps. 77:20

78:53 d Ex. 14:19, 20

78:53 e Ex. 14:27, 28

78:54 f Ex. 15:17

78:54 g Ps. 44:3

78:55 h Josh. 11:16–23; Ps. 44:2

78:55 i Josh. 13:7; 19:51; 23:4

78:55 12 surveyed measurement, lit. measuring cord

78:56 j Judg. 2:11–13

78:57 k Ezek. 20:27, 28

78:57 l Hos. 7:16

78:58 m Deut. 32:16, 21; Judg. 2:12; 1 Kin. 14:9; Is. 65:3

78:58 n Deut. 12:2

78:60 o 1 Sam. 4:11; Jer. 7:12–14; 26:6–9

78:61 p Judg. 18:30

78:62 q Judg. 20:21; 1 Sam. 4:10

78:63 r Jer. 7:34; 16:9; 25:10

78:64 s 1 Sam. 4:17; 22:18

78:64 t Job 27:15; Ezek. 24:23

78:65 u Is. 42:13

78:66 v 1 Sam. 5:6

78:68 w (Ps. 87:2)

78:69 x 1 Kin. 6:1–38

78:70 y 1 Sam. 16:11, 12; 2 Sam. 7:8

78:71 z 2 Sam. 7:8; (Is. 40:11)

78:71 a 2 Sam. 5:2; 1 Chr. 11:2

78:72 b 1 Kin. 9:4

PSALM 79

79:1 a Ps. 74:2

79:1 b 2 Kin. 25:9, 10; 2 Chr. 36:17–19; Jer. 26:18; 52:12–14; Mic. 3:12

79:1 1 Gentiles

79:1 2 in ruins

79:2 c Deut. 28:26; Jer. 7:33; 19:7; 34:20

79:4 d Ps. 44:13; (Dan. 9:16)

79:5 e Ps. 74:1, 9

79:5 f (Zeph. 3:8)

79:6 g Jer. 10:25; (Zeph. 3:8)

79:6 h Is. 45:4, 5; 1 Thess. 4:5; (2 Thess. 1:8)

79:6 i Ps. 53:4

79:6 3 Gentiles

79:8 j Is. 64:9

79:8 4 Or against us the iniquities of those who were before us

79:9 k Jer. 14:7, 21

79:10 l Ps. 42:10

79:10 5 Gentiles

79:11 m Ps. 102:20

79:11 6 Lit. arm

79:12 n Gen. 4:15; Lev. 26:21; Prov. 6:31; Is. 30:26

79:12 o Ps. 74:10, 18, 22

79:13 p Ps. 74:1; 95:7

79:13 q Is. 43:21

PSALM 80

79:13 a Ps. 45:title

79:13 1 Heb. Shoshannim

79:13 2 Heb. Eduth

80:1 b (Ex. 25:20–22); 1 Sam. 4:4; 2 Sam. 6:2

80:1 c Ps. 77:20

80:1 d Deut. 33:2

80:2 e Ps. 78:9, 67

80:3 f Lam. 5:21

80:3 g Num. 6:25; Ps. 4:6

80:4 h Ps. 79:5

80:5 i Ps. 42:3; Is. 30:20

80:8 j (Is. 5:1, 7); Jer. 2:21; Ezek. 15:6; 17:6; 19:10

80:8 k Ps. 44:2; Acts 7:45

80:8 3 Gentiles

80:10 l Lev. 23:40

80:10 4 Lit. cedars of God

80:11 5 The Mediterranean

80:11 6 The Euphrates

80:12 m Is. 5:5; Nah. 2:2

80:12 7 walls or fences

80:14 n Is. 63:15

80:15 o (Is. 49:5)

80:16 p (Ps. 39:11)

80:17 q Ps. 89:21

PSALM 81

80:19 a Ps. 8:title

80:19 1 Heb. Al Gittith

81:4 b Lev. 23:24; Num. 10:10

81:5 c Deut. 28:49; Ps. 114:1; Jer. 5:15

81:7 d Ex. 2:23; 14:10; Ps. 50:15

81:7 e Ex. 19:19; 20:18

81:7 f Ex. 17:6, 7; Num. 20:13

81:7 2 Lit. Strife or Contention

81:8 g (Ps. 50:7)

81:9 h (Ex. 20:3; Deut. 5:7; 32:12); Ps. 44:20; (Is. 43:12)

81:10 i Ex. 20:2; Deut. 5:6

81:10 j Ps. 103:5

81:11 k Ex. 32:1; Deut. 32:15

81:12 l (Job 8:4; Acts 7:42; Rom. 1:24, 26)

81:12 3 the dictates of their heart

81:13 m (Deut. 5:29; Is. 48:18)

81:15 n Rom. 1:30

81:15 4 Lit. time

81:16 o Deut. 32:14

81:16 p Job 29:6

81:16 5 Lit. fat of wheat

PSALM 82

82:1 a (2 Chr. 19:6; Eccl. 5:8)

82:1 b Ps. 82:6

82:1 1 Heb. El, lit. God

82:1 2 Judges; Heb. elohim, lit. mighty ones or gods

82:2 c (Deut. 1:17); Prov. 18:5

82:3 d (Deut. 24:17; Is. 11:4; Jer. 22:16)

82:3 3 Vindicate

82:5 e Ps. 11:3

82:5 4 moved

82:6 f John 10:34

82:6 5 Judges; Heb. elohim, lit. mighty ones or gods

82:8 g Ps. 2:8; (Rev. 11:15)

PSALM 83

83:1 a Ps. 28:1

83:2 b Ps. 81:15; Is. 17:12; Acts 4:25

83:2 1 uproar

83:2 2 Exalted themselves

83:3 c (Ps. 27:5)

83:4 d Esth. 3:6, 9; Jer. 11:19; 31:36

83:5 3 Lit. heart

83:5 4 Lit. cut a covenant

83:6 e 2 Chr. 20:1, 10, 11

83:9 f Num. 31:7; Judg. 7:22

83:9 g Judg. 4:15–24; 5:20, 21

83:10 h Zeph. 1:17

83:11 i Judg. 7:25

83:11 j Judg. 8:12–21

83:13 k Is. 17:13

83:13 l Job 21:18; Ps. 35:5; Is. 40:24; Jer. 13:24

83:14 m Ex. 19:18; Deut. 32:22

83:17 5 ashamed

83:18 n Ps. 59:13

83:18 o Ex. 6:3

83:18 p (Ps. 92:8)

PSALM 84

83:18 a Ps. 8:title

83:18 1 Heb. Al Gittith

84:1 b Ps. 27:4; 46:4, 5

84:1 2 are Your dwellings

84:2 c Ps. 42:1, 2

84:4 d (Ps. 65:4)

84:6 e 2 Sam. 5:22–25

84:6 3 Lit. Weeping

84:6 4 Or blessings

84:7 f Prov. 4:18; Is. 40:31; John 1:16; 2 Cor. 3:18

84:7 g Ex. 34:23; Deut. 16:16

84:7 5 LXX, Syr., Vg. The God of gods shall be seen

84:9 h Gen. 15:1

84:9 6 Commissioned one, Heb. messiah

84:10 7 stand at the threshold

84:11 i Is. 60:19, 20; Mal. 4:2; Rev. 21:23

84:11 j Gen. 15:1

84:11 k Ps. 34:9, 10

84:12 l (Ps. 2:12; 40:4)

PSALM 85

84:12 a Ps. 42:title

85:1 b Ezra 1:11—2:1; Ps. 14:7; Jer. 30:18; 31:23; Ezek. 39:25; Hos. 6:11; Joel 3:1

85:4 c Ps. 80:3, 7

85:5 d Ps. 79:5

85:6 e Hab. 3:2

85:8 1 foolishness

85:9 f Is. 46:13

85:9 g Hag. 2:7; Zech. 2:5; (John 1:14)

85:10 h Ps. 72:3; (Is. 32:17); Luke 2:14

85:12 i (Ps. 84:11; James 1:17)

PSALM 86

86:2 1 Lit. soul

86:4 a Ps. 25:1; 143:8

86:4 2 Make glad

86:5 b Ps. 130:7; 145:9; (Joel 2:13)

86:8 c (Ex. 15:11); 2 Sam. 7:22; 1 Kin. 8:23; Ps. 89:6; Jer. 10:6

86:10 d (Ex. 15:11)

86:10 e Deut. 6:4; Is. 37:16; Mark 12:29; 1 Cor. 8:4

86:11 f Ps. 27:11; 143:8

86:11 3 Give me singleness of heart

86:13 4 The abode of the dead

86:15 g Ex. 34:6; (Ps. 86:5)

PSALM 87

87:2 a Ps. 78:67, 68

87:3 b Is. 60:1

87:4 1 Egypt

87:6 c Is. 4:3

PSALM 88

87:7 a 1 Kin. 4:31; 1 Chr. 2:6

87:7 1 Heb. Maschil

88:1 b Ps. 27:9; (Luke 18:7)

88:2 2 Listen to

88:3 c Ps. 107:18

88:4 d (Ps. 28:1)

88:4 e Ps. 31:12

88:4 3 Die

88:5 4 Lit. Free

88:7 f Ps. 42:7

88:8 g Job 19:13, 19; Ps. 31:11; 142:4

88:8 h Lam. 3:7

88:8 5 taken away my friends

88:9 i Ps. 86:3

88:10 6 shades, ghosts

88:16 7 destroyed me

88:18 j Job 19:13; Ps. 31:11; 38:11

PSALM 89

88:18 a 1 Kin. 4:31

88:18 1 Heb. Maschil

89:2 b (Ps. 119:89, 90)

89:3 c 1 Kin. 8:16

89:3 d 2 Sam. 7:11; 1 Chr. 17:10–12

89:4 e (2 Sam. 7:13; Is. 9:7; Luke 1:33)

89:5 f (Ps. 19:1)

89:6 g Ps. 86:8; 113:5

89:7 h Ps. 76:7, 11

89:9 i Ps. 65:7; 93:3, 4; 107:29

89:10 j Ex. 14:26–28; Ps. 87:4; Is. 30:7; 51:9

89:10 2 Egypt

89:11 k (Gen. 1:1; 1 Chr. 29:11)

89:12 l Josh. 19:22; Judg. 4:6; Jer. 46:18

89:12 m Deut. 3:8; Josh. 11:17; 12:1; Song 4:8

89:15 n Lev. 23:24; Num. 10:10; Ps. 98:6

89:17 o Ps. 75:10; 92:10; 132:17

89:17 3 Strength

89:19 p 1 Kin. 11:34

89:19 4 So with many Heb. mss.; MT, LXX, Tg., Vg. holy ones

89:20 q 1 Sam. 13:14; 16:1–12; Acts 13:22

89:21 r Ps. 80:17

89:22 5 Or exact usury from him

89:25 s Ps. 72:8

89:26 t 2 Sam. 7:14; (1 Chr. 22:10); Jer. 3:19

89:26 u 2 Sam. 22:47

89:27 v Ex. 4:22; Ps. 2:7; Jer. 31:9; (Col. 1:15, 18)

89:27 w Num. 24:7; (Ps. 72:11); Rev. 19:16

89:28 x Is. 55:3

89:29 y (1 Kin. 2:4; Is. 9:7); Jer. 33:17

89:29 z Deut. 11:21

89:30 a (2 Sam. 7:14)

89:30 b Ps. 119:53

89:31 6 profane

89:33 c 2 Sam. 7:14, 15

89:33 7 Lit. break off

89:33 8 Lit. deal falsely with My faithfulness

89:34 d (Num. 23:19); Jer. 33:20–22

89:35 e (1 Sam. 15:29); Amos 4:2; (Titus 1:2)

89:36 f (Luke 1:33)

89:36 g Ps. 72:17

89:38 h (1 Chr. 28:9)

89:38 i Deut. 32:19

89:38 9 rejected

89:38 10 Commissioned one, Heb. messiah

89:39 j Ps. 74:7; Lam. 5:16

89:39 11 defiled

89:40 12 fortresses

89:41 k Ps. 80:12

89:44 13 splendor or brightness

89:47 l Ps. 90:9

89:47 m Ps. 62:9

89:48 n (Eccl. 3:19)

89:48 14 experience death

89:48 15 Or Sheol

89:49 o (2 Sam. 7:15); Jer. 30:9; Ezek. 34:23

89:49 p Ps. 54:5

89:50 q Ps. 69:9, 19

89:51 r Ps. 74:10, 18, 22

89:51 16 Commissioned one, Heb. messiah

89:52 s Ps. 41:13

PSALM 90

89:52 a Deut. 33:1

90:1 b (Deut. 33:27; Ezek. 11:16)

90:1 1 LXX, Tg., Vg. refuge

90:2 c Job 15:7; (Prov. 8:25, 26)

90:2 2 Lit. gave birth to

90:3 d Gen. 3:19; Job 34:14, 15

90:4 e 2 Pet. 3:8

90:5 f Ps. 73:20

90:5 g Is. 40:6

90:8 h Ps. 50:21; (Jer. 16:17)

90:8 i Ps. 19:12; (Eccl. 12:14)

90:12 j Deut. 32:29; Ps. 39:4

90:13 k Ex. 32:12; Deut. 32:36

90:14 l Ps. 85:6

90:16 m (Deut. 32:4); Hab. 3:2

90:17 n Ps. 27:4

90:17 o Is. 26:12

PSALM 91

91:1 a Ps. 27:5; 31:20; 32:7

91:1 b Ps. 17:8; Is. 25:4; 32:2

91:2 c Ps. 142:5

91:3 d Ps. 124:7; Prov. 6:5

91:3 1 One who catches birds in a trap or snare

91:4 e Ps. 17:8

91:4 2 A small shield

91:5 f (Job 5:19; Ps. 112:7; Is. 43:2)

91:8 g Ps. 37:34; Mal. 1:5

91:9 h Ps. 91:2

91:9 i Ps. 90:1

91:10 j (Prov. 12:21)

91:11 k Ps. 34:7; Matt. 4:6; Luke 4:10; (Heb. 1:14)

91:12 l Matt. 4:6; Luke 4:11

91:12 3 lift

91:12 4 strike

91:14 m (Ps. 9:10)

91:14 5 exalt him

91:15 n Job 12:4; Ps. 50:15

91:15 o Is. 43:2

91:16 6 Lit. length of days

PSALM 92

92:1 a Ps. 147:1

92:2 b Ps. 89:1

92:3 c 1 Chr. 23:5

92:5 d Ps. 40:5; (Rev. 15:3)

92:5 e Ps. 139:17, 18; (Is. 28:29; Rom. 11:33, 34)

92:6 f Ps. 73:22

92:7 g Job 12:6; Ps. 37:1, 2; Jer. 12:1, 2; (Mal. 3:15)

92:7 1 sprout

92:8 h (Ps. 83:18)

92:9 i Ps. 68:1

92:10 j Ps. 89:17

92:10 k Ps. 23:5

92:10 2 Strength

92:11 l Ps. 54:7

92:12 m Num. 24:6; Ps. 52:8; Jer. 17:8; Hos. 14:5, 6

92:14 3 Full of oil or sap, lit. fat

92:14 4 green

92:15 n (Deut. 32:4)

92:15 o (Rom. 9:14)

PSALM 93

93:1 a Ps. 96:10

93:1 b Ps. 65:6

93:1 1 shaken

93:2 c Ps. 45:6; (Lam. 5:19)

93:3 2 raised up

93:4 d Ps. 65:7

93:5 3 Lit. for length of days

PSALM 94

94:1 a Deut. 32:35; (Is. 35:4; Nah. 1:2; Rom. 12:19)

94:2 b (Gen. 18:25)

94:2 1 Repay with

94:3 c (Job 20:5)

94:4 d Ps. 31:18; Jude 15

94:7 e Job 22:13; Ps. 10:11

94:7 2 pay attention

94:9 f (Ex. 4:11; Prov. 20:12)

94:10 3 disciplines

94:10 4 Gentiles

94:11 g Job 11:11; 1 Cor. 3:20

94:12 h (Deut. 8:5; Job 5:17; Ps. 119:71; Prov. 3:11, 12; Heb. 12:5, 6)

94:13 5 relief

94:14 6 abandon

94:20 i Amos 6:3

94:21 j (Ex. 23:7); Ps. 106:38; (Prov. 17:15); Matt. 27:4

94:23 7 destroy them

PSALM 95

95:2 a Eph. 5:19; James 5:13

95:3 b (Ps. 96:4; 1 Cor. 8:5, 6)

95:4 1 In His possession

95:5 c Gen. 1:9, 10; Jon. 1:9

95:6 d 2 Chr. 6:13; Dan. 6:10; (Phil. 2:10)

95:7 e Ps. 79:13

95:7 f Heb. 3:7–11, 15; 4:7

95:7 2 Under His care

95:8 g Ex. 17:2–7; Num. 20:13

95:8 3 Or Meribah, lit. Strife, Contention

95:8 4 Or Massah, lit. Trial, Testing

95:9 h Ps. 78:18; (1 Cor. 10:9)

95:9 i Num. 14:22

95:10 j Acts 7:36; 13:18; Heb. 3:10, 17

95:10 5 disgusted

95:11 k Num. 14:23, 28–30; Deut. 1:35; Heb. 4:3, 5

PSALM 96

96:1 a 1 Chr. 16:23–33

96:3 1 Gentiles

96:4 b Ps. 145:3

96:4 c Ps. 18:3

96:4 d Ps. 95:3

96:5 e 1 Chr. 16:26; (Jer. 10:11)

96:5 f Ps. 115:15; Is. 42:5

96:6 g Ps. 29:2

96:7 h 1 Chr. 16:28, 29; Ps. 29:1, 2

96:7 2 Ascribe

96:8 3 Ascribe

96:9 i 1 Chr. 16:29; 2 Chr. 20:21; Ps. 29:2

96:10 j Ps. 93:1; 97:1; (Rev. 11:15; 19:6)

96:10 k Ps. 67:4

96:10 4 Gentiles

96:10 5 shaken

96:11 l Ps. 69:34; Is. 49:13

96:11 m Ps. 98:7

96:11 6 all that is in it

96:13 n (Rev. 19:11)

PSALM 97

97:1 a (Ps. 96:10)

97:1 1 Or coastlands

97:2 b Ex. 19:9; Deut. 4:11; 1 Kin. 8:12; Ps. 18:11

97:2 c (Ps. 89:14)

97:3 d Ps. 18:8; Dan. 7:10; Hab. 3:5

97:4 e Ex. 19:18

97:5 f Ps. 46:6; Amos 9:5; Mic. 1:4; Nah. 1:5

97:6 g Ps. 19:1

97:7 h (Ex. 20:4)

97:7 i (Heb. 1:6)

97:9 j Ps. 83:18

97:9 k Ex. 18:11; Ps. 95:3; 96:4

97:10 l (Ps. 34:14; Prov. 8:13; Amos 5:15; Rom. 12:9)

97:10 m Ps. 31:23; 145:20; Prov. 2:8

97:10 n Ps. 37:40; Jer. 15:21; Dan. 3:28

97:11 o Job 22:28; Ps. 112:4; Prov. 4:18

97:12 p Ps. 33:1

97:12 q Ps. 30:4

97:12 2 Or for the memory

97:12 3 Or His holiness

PSALM 98

98:1 a Ps. 33:3; Is. 42:10

98:1 b Ex. 15:11; Ps. 77:14

98:2 c Is. 52:10; (Luke 1:77; 2:30, 31)

98:2 d Is. 62:2; Rom. 3:25

98:2 1 Gentiles

98:3 e (Is. 49:6); Luke 3:6; (Acts 13:47; 28:28)

98:9 f (Ps. 96:10, 13)

98:9 2 uprightness

PSALM 99

99:1 a Ex. 25:22; 1 Sam. 4:4; Ps. 80:1

99:1 1 shaken

99:3 2 Or It

99:6 b 1 Sam. 7:9; 12:18

99:7 3 statute

PSALM 100

99:9 a Ps. 145:title

100:1 b Ps. 95:1

100:1 1 Lit. all the earth

100:3 c Job 10:3, 8; Ps. 119:73; 139:13, 14; (Eph. 2:10)

100:3 d Ps. 95:7; (Is. 40:11); Ezek. 34:30, 31

100:3 2 So with Kt., LXX, Vg.; Qr., many Heb. mss., Tg. we are His

100:4 e Ps. 66:13; 116:17–19

100:5 f Ps. 136:1

PSALM 101

101:2 a 1 Kin. 11:4

101:2 1 blameless

101:3 b Ps. 97:10

101:3 c Josh. 23:6

101:3 2 worthless

101:4 d (Ps. 119:115)

101:5 e Prov. 6:17

101:6 3 blameless

101:7 4 Lit. be established

101:8 f (Ps. 75:10); Jer. 21:12

101:8 g Ps. 48:2, 8

PSALM 102

101:8 a Ps. 61:2

102:2 b Ps. 27:9; 69:17

102:3 c James 4:14

102:3 1 Lit. end in

102:5 2 flesh

102:15 d 1 Kin. 8:43

102:15 3 Gentiles

102:16 e (Is. 60:1, 2)

102:17 f Neh. 1:6; Ps. 22:24

102:18 g Deut. 31:19; (Rom. 15:4; 1 Cor. 10:11)

102:18 h Ps. 22:31

102:19 i Deut. 26:15; Ps. 14:2

102:20 j Ps. 79:11

102:21 k Ps. 22:22

102:22 l (Is. 2:2, 3; 49:22, 23; 60:3); Zech. 8:20–23

102:23 m Job 21:21

102:24 n (Ps. 39:13); Is. 38:10

102:24 o Job 36:26; (Ps. 90:2); Hab. 1:12

102:25 p (Gen. 1:1; Neh. 9:6; Heb. 1:10–12)

102:26 q Is. 34:4; 51:6; Matt. 24:35; (2 Pet. 3:7, 10–12); Rev. 20:11

102:26 4 continue

102:27 r (Is. 41:4; 43:10; Mal. 3:6; Heb. 13:8); James 1:17

102:28 s Ps. 69:36

PSALM 103

103:1 a Ps. 104:1, 35

103:3 b Ps. 130:8; Is. 33:24

103:3 c (Ex. 15:26); Ps. 147:3; (Is. 53:5); Jer. 17:14

103:4 d (Ps. 5:12)

103:5 e (Is. 40:31)

103:7 f Ex. 33:12–17; Ps. 147:19

103:8 g (Ex. 34:6, 7; Num. 14:18); Deut. 5:10; Neh. 9:17; Ps. 86:15; Jer. 32:18; Jon. 4:2; James 5:11

103:9 h (Ps. 30:5; Is. 57:16); Jer. 3:5; (Mic. 7:18)

103:10 i (Ezra 9:13; Lam. 3:22)

103:12 j (2 Sam. 12:13; Is. 38:17; 43:25; Zech. 3:9; Heb. 9:26)

103:13 k Mal. 3:17

103:14 1 Understands our constitution

103:15 l Is. 40:6–8; James 1:10, 11; 1 Pet. 1:24

103:16 m (Is. 40:7)

103:16 n Job 7:10

103:16 2 not

103:18 o (Deut. 7:9); Ps. 25:10

103:19 p (Ps. 47:2; Dan. 4:17, 25)

103:20 q Ps. 148:2

103:20 r (Matt. 6:10)

103:21 s (Heb. 1:14)

103:21 3 servants

PSALM 104

104:1 a Ps. 103:1

104:3 b (Amos 9:6)

104:4 1 servants

104:5 2 Lit. founded the earth upon her bases

104:6 c Gen. 1:6

104:8 3 Or The mountains rose up; The valleys sank down

104:9 d Job 26:10; Ps. 33:7; (Jer. 5:22)

104:9 e Gen. 9:11–15

104:13 f Ps. 147:8

104:13 g Jer. 10:13

104:14 h Gen. 1:29

104:14 i Job 28:5

104:15 j Judg. 9:13; Ps. 23:5; Prov. 31:6; Eccl. 10:19

104:18 k Lev. 11:5

104:18 4 rock hyraxes

104:19 l Gen. 1:14

104:19 m Job 38:12; Ps. 19:6

104:20 n (Ps. 74:16; Is. 45:7)

104:21 o Job 38:39

104:23 p Gen. 3:19

104:24 q Ps. 40:5; Prov. 3:19; (Jer. 10:12); 51:15

104:24 r Ps. 65:9

104:26 s Job 41:1; Is. 27:1

104:26 5 A large sea creature of unknown identity

104:26 6 Lit. formed

104:27 t Job 36:31; Ps. 136:25

104:29 u Job 34:15; (Eccl. 12:7)

104:30 v Is. 32:15

104:31 w Gen. 1:31; Prov. 8:31

104:32 x Hab. 3:10

104:32 y Ex. 19:18; Ps. 144:5

104:33 z Ps. 63:4

104:34 a Ps. 19:14

104:35 b Ps. 37:38

104:35 7 Heb. Hallelujah

PSALM 105

105:1 a 1 Chr. 16:8–22, 34; Ps. 106:1; Is. 12:4

105:1 b Ps. 145:12

105:2 c Ps. 119:27

105:4 d Ps. 27:8

105:5 e Ps. 77:11

105:7 f (Is. 26:9)

105:8 g Luke 1:72

105:9 h Gen. 17:2; Luke 1:73; (Gal. 3:17); Heb. 6:17

105:11 i Gen. 13:15; 15:18

105:12 j Gen. 34:30; (Deut. 7:7)

105:12 k Gen. 23:4; Heb. 11:9

105:14 l Gen. 35:5

105:14 m Gen. 12:17

105:16 n Gen. 41:54

105:16 o Lev. 26:26; Is. 3:1; Ezek. 4:16

105:17 p (Gen. 45:5)

105:17 q Gen. 37:28, 36; Acts 7:9

105:18 r Gen. 40:15

105:18 1 His soul came into iron

105:19 s Gen. 39:11–21; 41:25, 42, 43

105:20 t Gen. 41:14

105:21 u Gen. 41:40–44

105:22 2 Bind as prisoners

105:23 v Gen. 46:6; Acts 7:15

105:23 w Ps. 78:51

105:24 x Ex. 1:7, 9

105:25 y Ex. 1:8–10; 4:21

105:26 z Ex. 3:10; 4:12–15

105:27 a Ex. 7—12; Ps. 78:43

105:29 b Ex. 7:20, 21; Ps. 78:44

105:30 c Ex. 8:6

105:31 d Ex. 8:16, 17

105:32 e Ex. 9:23–25

105:33 f Ps. 78:47

105:34 g Ex. 10:4

105:36 h Ex. 12:29; 13:15; Ps. 135:8; 136:10

105:36 i Gen. 49:3

105:36 3 Lit. struck down

105:37 j Ex. 12:35, 36

105:38 k Ex. 12:33

105:39 l Ex. 13:21; Neh. 9:12; Ps. 78:14; Is. 4:5

105:40 m Ex. 16:12

105:40 n Ps. 78:24

105:41 o Ex. 17:6; Num. 20:11; Ps. 78:15; 114:8; Is. 48:21; (1 Cor. 10:4)

105:42 p Gen. 15:13, 14; Ps. 105:8

105:43 4 a joyful shout

105:44 q Josh. 11:16–23; 13:7; Ps. 78:55

105:44 5 nations

105:45 r (Deut. 4:1, 40)

105:45 6 Heb. Hallelujah

PSALM 106

106:1 a 1 Chr. 16:34, 41

106:1 1 Heb. Hallelujah

106:2 2 express

106:3 b Ps. 15:2

106:3 c (Gal. 6:9)

106:3 3 LXX, Syr., Tg., Vg. those who do

106:4 d Ps. 119:132

106:5 4 The people of Your inheritance

106:6 e 1 Kin. 8:47; (Ezra 9:7; Neh. 1:7; Jer. 3:25; Dan. 9:5)

106:7 f Ex. 14:11, 12

106:8 g Ex. 9:16

106:9 h Ex. 14:21; Ps. 18:15; Is. 51:10; Nah. 1:4

106:9 i Is. 63:11–13

106:10 j Ex. 14:30

106:11 k Ex. 14:27, 28; 15:5

106:12 l Ex. 15:1–21

106:13 m Ex. 15:24; 16:2; 17:2

106:14 n Num. 11:4; 1 Cor. 10:6

106:15 o Num. 11:31

106:15 p Is. 10:16

106:16 q Num. 16:1–3

106:17 r Num. 16:31, 32; Deut. 11:6

106:18 s Num. 16:35, 46

106:19 t Ex. 32:1–4; Deut. 9:8; Acts 7:41

106:20 u Jer. 2:11; Rom. 1:23

106:23 v Ex. 32:10; Deut. 9:19

106:23 w Ezek. 22:30

106:24 x Deut. 8:7; Jer. 3:19; Ezek. 20:6

106:24 y Deut. 1:32; 9:23; (Heb. 3:18, 19)

106:25 z Num. 14:2, 27; Deut. 1:27

106:26 a Ezek. 20:15, 16; (Heb. 3:11, 18)

106:26 b Num. 14:28–30

106:26 5 make them fall

106:27 c Lev. 26:33; Ezek. 20:23

106:27 6 make their descendants fall also

106:27 7 Gentiles

106:28 d Num. 25:3; Deut. 4:3; Hos. 9:10

106:28 8 offered

106:30 e Num. 25:7, 8

106:31 f Gen. 15:6; Num. 25:11–13

106:32 g Num. 20:3–13; Ps. 81:7

106:32 h Deut. 1:37; 3:26

106:32 9 Or Meribah

106:33 i Num. 20:3, 10

106:34 j Judg. 1:21

106:34 k (Deut. 7:2, 16); Judg. 2:2

106:35 l Judg. 3:5, 6

106:36 m Judg. 2:12

106:36 n Deut. 7:16

106:37 o (Deut. 12:31; 32:17, 18); 2 Kin. 16:3; 17:17; Ezek. 16:20, 21; (1 Cor. 10:20)

106:37 p (Lev. 17:7)

106:38 q (Num. 35:33; Is. 24:5; Jer. 3:1, 2)

106:39 r (Lev. 18:24); Ezek. 20:18

106:39 s (Lev. 17:7; Num. 15:39); Judg. 2:17; Hos. 4:12

106:39 10 became unclean

106:39 11 Were unfaithful

106:40 t Judg. 2:14; Ps. 78:59

106:40 u (Deut. 9:29; 32:9)

106:41 v Judg. 2:14; (Neh. 9:27)

106:43 w Judg. 2:16; (Neh. 9:27)

106:44 x Judg. 3:9; 6:7; 10:10

106:45 y (Lev. 26:41, 42)

106:45 z Judg. 2:18

106:45 a Ps. 69:16

106:46 b 1 Kin. 8:50; (2 Chr. 30:9); Ezra 9:9; Neh. 1:11; Jer. 42:12

106:47 c 1 Chr. 16:35, 36

106:48 d Ps. 41:13

106:48 12 Heb. Hallelujah

PSALM 107

107:1 a 1 Chr. 16:34; Ps. 106:1; Jer. 33:11

107:1 1 Heb. same as goodness, vv. 8, 15, 21, 31, and lovingkindness, v. 43

107:3 b Is. 43:5, 6; Jer. 29:14; 31:8–10; (Ezek. 39:27, 28)

107:4 c Num. 14:33; 32:13; (Deut. 2:7; 32:10); Josh. 5:6; 14:10

107:6 d Ps. 50:15; (Hos. 5:15)

107:7 e Ezra 8:21; Ps. 5:8; Jer. 31:9

107:8 f Ps. 107:15, 21

107:9 g (Ps. 34:10; Luke 1:53)

107:10 h (Is. 42:7; Mic. 7:8; Luke 1:79)

107:10 i Job 36:8

107:10 2 Prisoners

107:11 j Lam. 3:42

107:11 k (Ps. 73:24)

107:11 3 scorned

107:12 l Ps. 22:11

107:14 m Ps. 68:6

107:16 n Is. 45:1, 2

107:17 o (Is. 65:6, 7; Jer. 30:14, 15); Lam. 3:39; Ezek. 24:23

107:18 p Job 33:20

107:18 q Job 33:22

107:20 r Matt. 8:8

107:20 s 2 Kin. 20:5; Ps. 30:2

107:20 t Job 33:28, 30

107:22 u Lev. 7:12; Ps. 50:14; Heb. 13:15

107:22 v Ps. 9:11

107:22 4 joyful singing

107:25 w Jon. 1:4

107:26 x Ps. 22:14

107:27 5 Lit. all their wisdom is swallowed up

107:29 y Ps. 89:9; Matt. 8:26; Luke 8:24

107:31 z Ps. 107:8, 15, 21

107:32 a Ps. 22:22, 25

107:33 b 1 Kin. 17:1, 7; Is. 50:2

107:34 c Gen. 13:10; Deut. 29:23

107:34 6 Lit. a salty waste

107:35 d Ps. 114:8; (Is. 41:17, 18)

107:38 e Gen. 12:2; 17:16, 20

107:38 f Ex. 1:7; (Deut. 7:14)

107:39 g 2 Kin. 10:32

107:40 h Job 12:21, 24

107:41 i 1 Sam. 2:8; (Ps. 113:7, 8)

107:41 j Ps. 78:52

107:42 k Job 5:15, 16

107:42 l Job 5:16; Ps. 63:11; (Rom. 3:19)

107:43 m Ps. 64:9; Jer. 9:12; (Hos. 14:9)

PSALM 108

108:1 a Ps. 57:7–11

108:2 b Ps. 57:8–11

108:4 1 skies

108:5 c Ps. 57:5, 11

108:6 d Ps. 60:5–12

108:6 2 Lit. answer

108:8 e (Gen. 49:10)

108:8 3 Lit. protection

108:10 f Ps. 60:9

108:13 g Ps. 60:12

PSALM 109

109:1 a Ps. 83:1

109:2 b Ps. 27:12

109:3 c Ps. 35:7; 69:4; John 15:25

109:5 d Ps. 35:7, 12; 38:20; Prov. 17:13

109:6 e Zech. 3:1

109:6 1 Heb. satan

109:7 f (Prov. 28:9)

109:8 g (Ps. 55:23); John 17:12

109:8 h Ps. 69:25; Acts 1:20

109:9 i Ex. 22:24

109:10 2 wander continuously

109:10 3 So with MT, Tg.; LXX, Vg. be cast out

109:11 j Neh. 5:7; Job 5:5; 18:9

109:13 k Job 18:19; Ps. 37:28

109:13 l Prov. 10:7

109:13 4 descendants be destroyed

109:14 m (Ex. 20:5; Num. 14:18); Is. 65:6; (Jer. 32:18)

109:14 n Neh. 4:5; Jer. 18:23

109:15 o Job 18:17; (Ps. 34:16)

109:16 p (Ps. 34:18)

109:17 q Prov. 14:14; (Matt. 7:2)

109:18 r Num. 5:22

109:23 s Ps. 102:11

109:24 t Heb. 12:12

109:25 u Ps. 22:7; Jer. 18:16; Lam. 2:15

109:25 v Matt. 27:39; Mark 15:29

109:27 w Job 37:7

109:28 x 2 Sam. 6:11, 12

109:28 y Is. 65:14

109:29 z Job 8:22; Ps. 35:26

109:30 a Ps. 35:18; 111:1

109:31 b (Ps. 16:8)

109:31 5 Lit. judging his soul

PSALM 110

110:1 a Matt. 22:44; Mark 12:36; 16:19; Luke 20:42, 43; Acts 2:34, 35; Col. 3:1; Heb. 1:13

110:1 b (1 Cor. 15:25; Eph. 1:22)

110:2 c (Rom. 11:26, 27)

110:2 d (Ps. 2:9; Dan. 7:13, 14)

110:3 e Judg. 5:2; Neh. 11:2

110:3 f 1 Chr. 16:29; Ps. 96:9

110:4 g (Num. 23:19)

110:4 h (Zech. 6:13)

110:4 i (Heb. 5:6, 10; 6:20)

110:5 j (Ps. 16:8)

110:5 k Ps. 2:5, 12; (Rom. 2:5; Rev. 6:17)

110:5 1 Lit. break kings in pieces

110:6 l Ps. 68:21

110:6 2 Lit. break in pieces

110:7 m (Is. 53:12)

PSALM 111

111:1 a Ps. 35:18

111:1 1 Heb. Hallelujah

111:2 b Ps. 92:5

111:2 c Ps. 143:5

111:3 d Ps. 145:4, 5

111:4 e (Ps. 86:5)

111:6 2 inheritance

111:7 f (Rev. 15:3)

111:7 3 truth

111:8 g Is. 40:8; Matt. 5:18

111:8 h (Rev. 15:3)

111:9 i Luke 1:68

111:9 j Luke 1:49

111:10 k Job 28:28; (Prov. 1:7; 9:10); Eccl. 12:13

PSALM 112

112:1 a Ps. 128:1

112:1 1 Heb. Hallelujah

112:2 b (Ps. 102:28)

112:3 c Prov. 3:16; 8:18; (Matt. 6:33)

112:3 2 stands

112:4 d Job 11:17; Ps. 97:11

112:5 e Ps. 37:26; (Luke 6:35)

112:5 f (Eph. 5:15; Col. 4:5)

112:6 g Prov. 10:7

112:7 h (Prov. 1:33)

112:8 i Heb. 13:9

112:8 j (Ps. 27:1; 56:11); Prov. 1:33; 3:24; (Is. 12:2)

112:8 k Ps. 59:10

112:9 3 Strength

PSALM 113

113:1 a Ps. 135:1

113:1 1 Heb. Hallelujah

113:2 b (Dan. 2:20)

113:3 c Is. 59:19; Mal. 1:11

113:4 d Ps. 97:9; 99:2

113:4 e (Ps. 8:1)

113:5 f Ps. 89:6; (Is. 57:15)

113:6 g (Ps. 11:4; Is. 57:15)

113:7 h 1 Sam. 2:8; Ps. 107:41

113:7 i Ps. 72:12

113:8 j (Job 36:7)

113:9 k 1 Sam. 2:5; Is. 54:1

113:9 2 childless

PSALM 114

114:1 a Ex. 12:51; 13:3

114:1 b Ps. 81:5

114:1 1 who spoke unintelligibly

114:2 c Ex. 6:7; 19:6; 25:8; 29:45, 46; Deut. 27:9

114:3 d Ex. 14:21; Ps. 77:16

114:3 e Josh. 3:13–16

114:4 f Ex. 19:18; Judg. 5:5; Ps. 29:6; Hab. 3:6

114:5 g Hab. 3:8

114:8 h Ex. 17:6; Num. 20:11; Ps. 107:35

PSALM 115

115:1 a (Is. 48:11); Ezek. 36:32

115:2 b Ps. 42:3, 10

115:2 1 nations

115:3 c (1 Chr. 16:26)

115:4 d Deut. 4:28; 2 Kin. 19:18; Is. 37:19; 44:10, 20; Jer. 10:3

115:8 e Ps. 135:18; Is. 44:9–11

115:9 f Ps. 118:2, 3

115:9 g Ps. 33:20

115:12 2 has remembered us

115:13 h Ps. 128:1, 4

115:15 i (Gen. 14:19)

115:15 j Gen. 1:1; Acts 14:15; Rev. 14:7

115:17 k Ps. 6:5; 88:10–12; (Is. 38:18)

115:18 l Ps. 113:2; Dan. 2:20

PSALM 116

116:1 a Ps. 18:1

116:3 b Ps. 18:4–6

116:3 1 Lit. cords

116:3 2 distresses

116:3 3 Lit. found me

116:5 c (Ps. 103:8)

116:5 d (Ezra 9:15); Neh. 9:8; (Ps. 119:137; 145:17; Jer. 12:1; Dan. 9:14)

116:7 e (Jer. 6:16; Matt. 11:29)

116:7 f Ps. 13:6

116:8 g Ps. 56:13

116:9 h Ps. 27:13

116:10 i 2 Cor. 4:13

116:11 j Ps. 31:22

116:11 k Rom. 3:4

116:14 l Ps. 116:18

116:15 m Ps. 72:14; (Rev. 14:13)

116:16 n Ps. 119:125; 143:12

116:16 o Ps. 86:16

116:17 p Lev. 7:12; Ps. 50:14; 107:22

116:19 q Ps. 96:8

116:19 4 Heb. Hallelujah

PSALM 117

117:1 a Rom. 15:11

117:1 1 Praise

117:2 b (Ps. 100:5)

PSALM 118

118:1 a 1 Chr. 16:8, 34; Jer. 33:11

118:1 b 2 Chr. 5:13; 7:3; Ezra 3:11; (Ps. 136:1–26)

118:2 c (Ps. 115:9)

118:5 d Ps. 120:1

118:5 e Ps. 18:19

118:6 f Ps. 27:1; 56:9; (Rom. 8:31; Heb. 13:6)

118:7 g Ps. 54:4

118:7 h Ps. 59:10

118:8 i 2 Chr. 32:7, 8; Ps. 40:4; Is. 31:1, 3; 57:13; Jer. 17:5

118:9 j Ps. 146:3

118:11 k Ps. 88:17

118:12 l Deut. 1:44

118:12 m Eccl. 7:6; Nah. 1:10

118:12 1 cut them off

118:14 n Ex. 15:2; Is. 12:2

118:16 o Ex. 15:6

118:17 p (Ps. 6:5); Hab. 1:12

118:17 q Ps. 73:28

118:18 r Ps. 73:14; Jer. 31:18; (1 Cor. 11:32); 2 Cor. 6:9

118:18 2 disciplined

118:19 s Is. 26:2

118:20 t Ps. 24:7

118:20 u Is. 35:8; (Rev. 21:27; 22:14, 15)

118:21 v Ps. 116:1

118:22 w Matt. 21:42; Mark 12:10, 11; Luke 20:17; Acts 4:11; (Eph. 2:20; 1 Pet. 2:7, 8)

118:23 3 Lit. This is from the LORD

118:26 x Matt. 21:9; 23:39; Mark 11:9; Luke 13:35; 19:38

118:27 y Esth. 8:16; (1 Pet. 2:9)

118:28 z Ex. 15:2; Is. 25:1

PSALM 119

119:1 a Ps. 128:1; (Ezek. 11:20; 18:17); Mic. 4:2

119:1 1 blameless

119:2 b Deut. 6:5; 10:12; 11:13; 13:3

119:3 c (1 John 3:9; 5:18)

119:6 d Job 22:26

119:10 e 2 Chr. 15:15

119:11 f Ps. 37:31; Luke 2:19

119:13 g Ps. 34:11

119:15 2 look into

119:16 h Ps. 1:2

119:17 i Ps. 116:7

119:19 j Gen. 47:9; Lev. 25:23; 1 Chr. 29:15; Ps. 39:12; Heb. 11:13

119:20 k Ps. 42:1, 2; 63:1; 84:2

119:20 3 is crushed

119:22 l Ps. 39:8

119:25 m Ps. 44:25

119:25 n Ps. 143:11

119:26 o Ps. 25:4; 27:11; 86:11

119:27 p Ps. 145:5, 6

119:28 q Ps. 107:26

119:28 4 Lit. drops

119:28 5 grief

119:32 r 1 Kin. 4:29; Is. 60:5; 2 Cor. 6:11, 13

119:33 s (Matt. 10:22; Rev. 2:26)

119:34 t (Prov. 2:6; James 1:5)

119:36 u Ezek. 33:31; (Mark 7:20–23); Luke 12:15; (Heb. 13:5)

119:36 6 Cause me to long for

119:37 v Is. 33:15

119:37 w Prov. 23:5

119:37 7 Lit. Cause my eyes to pass away from

119:37 8 So with MT, LXX, Vg.; Tg. Your words

119:38 x 2 Sam. 7:25

119:42 9 taunts

119:45 y Prov. 4:12

119:45 10 Lit. in a wide place

119:46 z Ps. 138:1; Matt. 10:18; Acts 26

119:50 a Job 6:10; (Rom. 15:4)

119:53 b Ex. 32:19; Ezra 9:3; Neh. 13:25

119:55 c Ps. 63:6

119:57 d Num. 18:20; Ps. 16:5; Jer. 10:16; Lam. 3:24

119:59 e Mark 14:72; Luke 15:17

119:62 f Acts 16:25

119:64 g Ps. 33:5

119:66 h Phil. 1:9

119:67 i Prov. 3:11; Jer. 31:18, 19; (Heb. 12:5–11)

119:68 j Ps. 106:1; 107:1; (Matt. 19:17)

119:69 k Job 13:4; Ps. 109:2

119:69 11 Lit. smeared me with a lie

119:70 l Deut. 32:15; Job 15:27; Ps. 17:10; Is. 6:10; Jer. 5:28; Acts 28:27

119:70 12 Insensible

119:72 m Ps. 19:10; Prov. 8:10, 11, 19

119:73 n Job 10:8; 31:15; (Ps. 139:15, 16)

119:74 o Ps. 34:2

119:75 p (Heb. 12:10)

119:75 13 Lit. righteous

119:78 q Ps. 25:3

119:81 r Ps. 73:26; 84:2

119:83 s Job 30:30

119:84 t Ps. 39:4

119:84 u Rev. 6:10

119:85 v Ps. 35:7; Prov. 16:27; Jer. 18:22

119:86 w Ps. 35:19

119:89 x Ps. 89:2; Is. 40:8; Matt. 24:35; (1 Pet. 1:25)

119:89 14 Lit. stands firm

119:90 15 Lit. stands

119:91 y Jer. 33:25

119:95 16 give attention to

119:96 z Matt. 5:18

119:97 a Ps. 1:2

119:98 b Deut. 4:6

119:99 c (2 Tim. 3:15)

119:100 d (Job 32:7–9)

119:100 17 aged

119:103 e Ps. 19:10; Prov. 8:11

119:105 f Prov. 6:23

119:106 g Neh. 10:29

119:108 h Hos. 14:2; Heb. 13:15

119:109 i Judg. 12:3; Job 13:14

119:109 18 In danger

119:110 j Ps. 140:5

119:111 k Deut. 33:4

119:111 19 inheritance

119:113 20 Lit. divided in heart or mind

119:114 l (Ps. 32:7)

119:115 m Ps. 6:8; Matt. 7:23

119:116 n Ps. 25:2; (Rom. 5:5; 9:33; 10:11; Phil. 1:20)

119:117 21 Uphold me

119:119 o Is. 1:22, 25; Ezek. 22:18, 19

119:119 22 destroy, lit. cause to cease

119:119 23 slag or refuse

119:120 p Job 4:14; Hab. 3:16

119:122 q Job 17:3; Heb. 7:22

119:122 24 guaranty

119:125 r Ps. 116:16

119:126 25 broken Your law

119:127 s Ps. 19:10

119:130 t Prov. 6:23

119:130 u (Ps. 19:7); Prov. 1:4

119:131 v Ps. 42:1

119:132 w Ps. 106:4

119:132 x Ps. 51:1; (2 Thess. 1:6)

119:133 y Ps. 17:5

119:133 z (Ps. 19:13; Rom. 6:12)

119:134 a Luke 1:74

119:135 b Num. 6:25; Ps. 4:6

119:136 c Jer. 9:1, 18; 14:17; Lam. 3:48; Ezek. 9:4

119:137 d Ezra 9:15; Neh. 9:33; Jer. 12:1; Lam. 1:18; Dan. 9:7, 14

119:138 e (Ps. 19:7–9)

119:139 f Ps. 69:9; John 2:17

119:139 26 put an end to

119:140 g Ps. 12:6

119:140 27 Lit. refined or tried

119:142 h (Ps. 19:9; John 17:17)

119:143 28 Lit. found

119:147 i Ps. 5:3

119:148 j Ps. 63:1, 6

119:151 k (Ps. 145:18); Is. 50:8

119:152 l Luke 21:33

119:153 m Lam. 5:1

119:154 n 1 Sam. 24:15; Mic. 7:9

119:156 29 Or Many

119:157 o Ps. 44:18

119:158 p Ezek. 9:4

119:161 q 1 Sam. 24:11; 26:18

119:165 r Prov. 3:2; (Is. 26:3; 32:17)

119:165 30 Lit. they have no stumbling block

119:166 s Gen. 49:18

119:168 t Job 24:23; Prov. 5:21

119:169 u Ps. 119:27, 144

119:170 31 Prayer of supplication

119:171 v Ps. 119:7

119:173 w Josh. 24:22; Luke 10:42

119:174 x Ps. 119:166

119:174 y Ps. 119:16, 24

119:176 z (Is. 53:6); Jer. 50:6; Matt. 18:12; Luke 15:4; (1 Pet. 2:25)

PSALM 120

120:1 a Jon. 2:2

120:4 1 mighty one

120:5 b Gen. 10:2; 1 Chr. 1:5; Ezek. 27:13; 38:2, 3; 39:1

120:5 c Gen. 25:13; Is. 21:16; 60:7; Jer. 2:10; 49:28; Ezek. 27:21

PSALM 121

121:1 a (Jer. 3:23)

121:2 b (Ps. 124:8)

121:3 c 1 Sam. 2:9; Prov. 3:23, 26

121:3 d (Ps. 127:1; Prov. 24:12); Is. 27:3

121:3 1 slip

121:5 e Is. 25:4

121:5 f Ps. 16:8

121:5 2 protector

121:6 g Ps. 91:5; Is. 49:10; Jon. 4:8; Rev. 7:16

121:7 h Ps. 41:2

121:7 3 keep

121:8 i Deut. 28:6; (Prov. 2:8; 3:6)

121:8 4 keep

PSALM 122

122:1 a (Is. 2:3; Mic. 4:2); Zech. 8:21

122:3 b 2 Sam. 5:9

122:4 c Ex. 23:17; Deut. 16:16

122:4 d Ex. 16:34

122:4 1 Or As a testimony to

122:5 e Deut. 17:8; 2 Chr. 19:8

122:6 f Ps. 51:18

122:9 g Neh. 2:10; Esth. 10:3

PSALM 123

123:1 a Ps. 121:1; 141:8

123:1 b Ps. 2:4; 11:4; 115:3

123:2 c Ps. 25:15

PSALM 124

124:1 a Ps. 118:6; (Rom. 8:31)

124:1 b Ps. 129:1

124:3 c Num. 16:30; Ps. 56:1, 2; 57:3; Prov. 1:12

124:4 1 swept over

124:5 2 swept over

124:7 d Ps. 91:3

124:7 e Prov. 6:5; Hos. 9:8

124:7 3 Persons who catch birds in a trap or snare

124:8 f (Ps. 121:2)

124:8 g Gen. 1:1; Ps. 134:3

PSALM 125

125:3 a Prov. 22:8; Is. 14:5

125:5 b Prov. 2:15; Is. 59:8

125:5 c Ps. 128:6; (Gal. 6:16)

PSALM 126

126:1 a Ps. 85:1; Jer. 29:14; Hos. 6:11; Joel 3:1

126:1 b Acts 12:9

126:1 1 Those of the captivity

126:2 c Job 8:21

126:2 2 Gentiles

126:5 d Is. 35:10; 51:11; 61:7; Jer. 31:9; (Gal. 6:9)

126:6 e Is. 61:3

126:6 3 to and fro

126:6 4 Lit. a bag of seed for sowing

126:6 5 with shouts of joy

PSALM 127

127:1 a (Ps. 121:3–5)

127:2 b (Gen. 3:17, 19)

127:3 c (Gen. 33:5; Josh. 24:3, 4; Ps. 113:9)

127:3 d Deut. 7:13; 28:4; Is. 13:18

127:3 e (Ps. 113:9)

127:5 f Ps. 128:2, 3

127:5 g Job 5:4; Prov. 27:11

PSALM 128

128:1 a Ps. 119:1

128:2 b Is. 3:10

128:2 c Deut. 4:40

128:2 1 Fruit of the labor

128:3 d Ezek. 19:10

128:3 e Ps. 127:3–5

128:3 f Ps. 52:8; 144:12

128:5 g Ps. 134:3

128:6 h Gen. 48:11; 50:23; Job 42:16; Ps. 103:17; (Prov. 17:6)

128:6 i Ps. 125:5

PSALM 129

129:1 a (Jer. 1:19; 15:20); Matt. 16:18; 2 Cor. 4:8, 9

129:1 b Ezek. 23:3; Hos. 2:15

129:1 c Ps. 124:1

129:1 1 persecuted

129:6 d Ps. 37:2

129:7 2 armsful, lit. bosom

129:8 e Ruth 2:4

PSALM 130

130:1 a Lam. 3:55

130:3 b (Ps. 143:2)

130:3 c (Nah. 1:6; Mal. 3:2); Rev. 6:17

130:3 1 take note of

130:4 d (Ex. 34:7; Neh. 9:17; Ps. 86:5; Is. 55:7; Dan. 9:9)

130:4 e (1 Kin. 8:39, 40; Jer. 33:8, 9)

130:5 f (Ps. 27:14)

130:5 g Ps. 119:81

130:6 h Ps. 119:147

130:7 i Ps. 131:3

130:7 j (Ps. 86:5, 15; Is. 55:7)

130:8 k (Ps. 103:3, 4); Luke 1:68; Titus 2:14

PSALM 131

131:1 a Jer. 45:5; (Rom. 12:16)

131:1 1 Proud

131:1 2 Arrogant

131:1 3 Lit. walk in

131:1 4 difficult

131:2 b (Matt. 18:3; 1 Cor. 14:20)

131:3 c (Ps. 130:7)

PSALM 132

132:2 a Ps. 65:1

132:2 b Gen. 49:24; Is. 49:26; 60:16

132:4 c Prov. 6:4

132:5 d 1 Kin. 8:17; 1 Chr. 22:7; Ps. 26:8; Acts 7:46

132:6 e 1 Sam. 17:12

132:6 f 1 Sam. 7:1

132:6 g 1 Chr. 13:5

132:6 1 Heb. Jaar, lit. Woods

132:7 h Ps. 5:7; 99:5

132:8 i Num. 10:35

132:8 j Ps. 78:61

132:9 k Job 29:14

132:10 2 Commissioned One, Heb. Messiah

132:11 l (Ps. 89:3, 4, 33; 110:4)

132:11 m 2 Sam. 7:12; (1 Kin. 8:25; 2 Chr. 6:16; Luke 1:69; Acts 2:30)

132:11 3 offspring

132:13 n (Ps. 48:1, 2)

132:13 4 home

132:14 o Ps. 68:16; Matt. 23:21

132:15 p Ps. 147:14

132:15 5 supply of food

132:16 q 2 Chr. 6:41; Ps. 132:9; 149:4

132:16 r 1 Sam. 4:5; Hos. 11:12

132:17 s Ezek. 29:21; Luke 1:69

132:17 t 1 Kin. 11:36; 15:4; 2 Kin. 8:19; 2 Chr. 21:7; Ps. 18:28

132:17 6 Government

132:17 7 Heb. Messiah

132:18 u Job 8:22; Ps. 35:26

PSALM 133

133:1 a Gen. 13:8; Heb. 13:1

133:3 b Deut. 4:48

133:3 c Lev. 25:21; Deut. 28:8; Ps. 42:8

PSALM 134

134:2 a (1 Tim. 2:8)

PSALM 135

135:1 a Ps. 113:1

135:2 b Luke 2:37

135:2 c Ps. 116:19

135:3 d (Ps. 119:68)

135:3 e Ps. 147:1

135:4 f (Ex. 19:5); Mal. 3:17; (Titus 2:14; 1 Pet. 2:9)

135:4 1 precious possession

135:5 g Ps. 95:3; 97:9

135:6 h Ps. 115:3

135:7 i Jer. 10:13

135:7 j Job 28:25, 26; 38:24–28

135:7 k Jer. 51:16

135:7 2 Water vapor

135:8 l Ex. 12:12; Ps. 78:51

135:8 3 Lit. struck down

135:8 4 Lit. From man to beast

135:9 m Ex. 7:10; Deut. 6:22; Ps. 78:43

135:9 n Ps. 136:15

135:10 o Num. 21:24; Ps. 136:17

135:11 p Josh. 12:7–24

135:12 q Ps. 78:55; 136:21, 22

135:12 5 inheritance

135:13 r (Ex. 3:15; Ps. 102:12)

135:14 s Deut. 32:36

135:15 t (Ps. 115:4–8)

135:19 u (Ps. 115:9)

135:21 v Ps. 134:3

PSALM 136

136:1 a Ps. 106:1

136:1 b 1 Chr. 16:34; Jer. 33:11

136:2 c (Deut. 10:17)

136:4 d Deut. 6:22; Job 9:10; Ps. 72:18

136:5 e Gen. 1:1, 6–8; Prov. 3:19; Jer. 51:15

136:6 f Gen. 1:9; Ps. 24:2; (Is. 42:5); Jer. 10:12

136:7 g Gen. 1:14–18

136:8 h Gen. 1:16

136:10 i Ex. 12:29; Ps. 135:8

136:11 j Ex. 12:51; 13:3, 16

136:12 k Ex. 6:6; Deut. 4:34; 5:15; 7:19; 9:29; 11:2; 2 Kin. 17:36; 2 Chr. 6:32; Jer. 32:17

136:12 1 Mighty power

136:13 l Ex. 14:21

136:15 m Ex. 14:27

136:16 n Ex. 13:18; 15:22; Deut. 8:15

136:17 o Ps. 135:10–12

136:18 p Deut. 29:7

136:19 q Num. 21:21

136:20 r Num. 21:33

136:21 s Josh. 12:1

136:21 2 inheritance

136:23 t Gen. 8:1; Deut. 32:36; Ps. 113:7

136:24 u Ps. 44:7

136:25 v Ps. 104:27; 145:15

PSALM 137

137:3 a Ps. 79:1

137:6 b Job 29:10; Ps. 22:15; Ezek. 3:26

137:7 c Jer. 49:7–22; Lam. 4:21; Ezek. 25:12–14; 35:2; Amos 1:11; Obad. 10–14

137:7 1 Lit. Make bare

137:8 d Is. 13:1–6; 47:1

137:8 e Jer. 50:15; Rev. 18:6

137:9 f 2 Kin. 8:12; Is. 13:16; Hos. 13:16; Nah. 3:10

PSALM 138

138:1 a Ps. 119:46

138:2 b Ps. 28:2

138:2 c 1 Kin. 8:29

138:2 d Is. 42:21

138:4 e Ps. 102:15

138:6 f (Ps. 113:4–7)

138:6 g Prov. 3:34; (Is. 57:15); Luke 1:48; (James 4:6; 1 Pet. 5:5)

138:7 h (Ps. 23:3, 4)

138:8 i Ps. 57:2; (Phil. 1:6)

138:8 j Job 10:3, 8

138:8 1 complete

PSALM 139

139:1 a Ps. 17:3; Jer. 12:3

139:2 b 2 Kin. 19:27

139:2 c Is. 66:18; Matt. 9:4

139:3 d Job 14:16; 31:4

139:3 1 Lit. winnow

139:4 e (Heb. 4:13)

139:5 2 enclosed

139:6 f Job 42:3; Ps. 40:5

139:7 g (Jer. 23:24; Amos 9:2–4)

139:8 h (Amos 9:2–4)

139:8 i (Job 26:6; Prov. 15:11)

139:8 3 Or Sheol

139:11 4 Vg., Symmachus cover

139:12 j Job 26:6; 34:22; (Dan. 2:22; Heb. 4:13)

139:12 5 Lit. is not dark

139:13 6 wove

139:14 7 So with MT, Tg.; LXX, Syr., Vg. You are fearfully wonderful

139:15 k Job 10:8, 9; Eccl. 11:5

139:15 8 Lit. bones were

139:17 l (Ps. 40:5; Rom. 11:33)

139:19 m (Is. 11:4)

139:19 n Ps. 119:115

139:19 9 Lit. men of bloodshed

139:20 o Jude 15

139:20 10 LXX, Vg. They take your cities in vain

139:21 p 2 Chr. 19:2

139:22 11 complete

139:23 q Job 31:6; Ps. 26:2

139:24 r Ps. 5:8; 143:10

PSALM 140

140:2 a Ps. 56:6

140:3 b Ps. 58:4; Rom. 3:13; James 3:8

140:4 c Ps. 71:4

140:5 d Ps. 35:7; Jer. 18:22

140:7 1 sheltered

140:8 e Deut. 32:27

140:10 f Ps. 11:6

140:12 g 1 Kin. 8:45; Ps. 9:4

PSALM 141

141:2 a (Ex. 30:8); Luke 1:10; (Rev. 5:8; 8:3, 4)

141:2 b Ps. 134:2; (1 Tim. 2:8)

141:2 c Ex. 29:39, 41; 1 Kin. 18:29, 36; Dan. 9:21

141:3 d (Prov. 13:3; 21:23)

141:4 e Prov. 23:6

141:5 f (Prov. 9:8; Eccl. 7:5; Gal. 6:1)

141:6 1 rock

141:8 g 2 Chr. 20:12; Ps. 25:15

141:8 2 Lit. Do not make my soul bare

141:9 h Ps. 119:110

141:10 i Ps. 35:8

PSALM 142

141:10 a Ps. 32:title

141:10 b 1 Sam. 22:1; Ps. 57:title

141:10 1 Heb. Maschil

142:3 c Ps. 77:3

142:3 d Ps. 141:9

142:3 2 Lit. fainted

142:6 3 Give heed

142:7 e Ps. 34:1, 2

PSALM 143

143:2 a (Ex. 34:7); Job 4:17; 9:2; 25:4; Ps. 130:3; Eccl. 7:20; (Rom. 3:20–23; Gal. 2:16)

143:3 1 dark places

143:4 b Ps. 77:3

143:5 c Ps. 77:5, 10, 11

143:5 2 ponder

143:6 d Ps. 63:1

143:7 e Ps. 28:1

143:7 3 become

143:7 4 Die

143:8 f Ps. 46:5

143:8 g Ps. 5:8

143:8 h Ps. 25:1

143:9 5 LXX, Vg. To You I flee

143:10 i Ps. 25:4, 5

143:10 j Neh. 9:20

143:10 k Is. 26:10

143:11 l Ps. 119:25

143:12 m Ps. 54:5

143:12 6 put an end to

PSALM 144

144:1 a 2 Sam. 22:35; Ps. 18:34

144:2 1 So with MT, LXX, Vg.; Syr., Tg. the peoples (cf. 18:47)

144:3 b Job 7:17; Ps. 8:4; Heb. 2:6

144:4 c Ps. 39:11

144:4 d Job 8:9; 14:2; Ps. 102:11

144:5 e Ps. 18:9; Is. 64:1

144:5 f Ps. 104:32

144:6 g Ps. 18:13, 14

144:8 h Ps. 12:2

144:8 2 empty or worthless

144:9 i Ps. 33:2, 3; 40:3

144:10 j Ps. 18:50

144:10 3 deliverance

144:12 k Ps. 128:3

144:12 4 corner pillars

144:14 5 Lit. breach

144:15 l Deut. 33:29; (Ps. 33:12; Jer. 17:7)

PSALM 145

144:15 a Ps. 100:title

145:1 1 praise

145:3 b (Ps. 147:5)

145:3 c Job 5:9; 9:10; 11:7; Is. 40:28; (Rom. 11:33)

145:3 2 Beyond our understanding

145:4 d Is. 38:19

145:5 3 So with MT, Tg.; DSS, LXX, Syr., Vg. They

145:5 4 Lit. on the words of Your wondrous works

145:7 5 eagerly utter, lit. bubble forth

145:8 e (Ex. 34:6, 7; Num. 14:18); Ps. 86:5, 15

145:9 f (Ps. 100:5); Jer. 33:11; Nah. 1:7; (Matt. 19:17; Mark 10:18)

145:10 g Ps. 19:1

145:13 h Dan. 2:44; 4:3; (1 Tim. 1:17; 2 Pet. 1:11)

145:13 6 So with MT, Tg.; DSS, LXX, Syr., Vg. add The LORD is faithful in all His words, And holy in all His works

145:14 i Ps. 146:8

145:15 j Ps. 104:27

145:15 k Ps. 136:25

145:16 l Ps. 104:21, 28

145:18 m (Deut. 4:7)

145:18 n (John 4:24)

145:20 o (Ps. 31:23)

PSALM 146

146:1 a Ps. 103:1

146:1 1 Heb. Hallelujah

146:2 b Ps. 104:33

146:3 c (Is. 2:22)

146:3 2 A human being

146:3 3 salvation

146:4 d (Eccl. 12:7)

146:4 e (Ps. 33:10; 1 Cor. 2:6)

146:5 f Jer. 17:7

146:6 g Gen. 1:1; Ex. 20:11; Acts 4:24; Rev. 14:7

146:7 h Ps. 103:6

146:7 i Ps. 107:9

146:7 j Ps. 107:10; Is. 61:1

146:8 k Matt. 9:30; (John 9:7, 32, 33)

146:8 l Luke 13:13

146:9 m Deut. 10:18; Ps. 68:5

146:9 n Ps. 147:6

146:9 4 Lit. makes crooked

146:10 o Ex. 15:18; Ps. 10:16; (Rev. 11:15)

PSALM 147

147:1 a Ps. 92:1

147:1 b Ps. 135:3

147:1 c Ps. 33:1

147:1 1 Heb. Hallelujah

147:2 d Ps. 102:16

147:2 e Deut. 30:3; Is. 11:12; 56:8; Ezek. 39:28

147:3 f (Ps. 51:17); Is. 61:1; Luke 4:18

147:3 2 Lit. sorrows

147:4 g Is. 40:26

147:5 h Ps. 48:1

147:5 i Nah. 1:3

147:5 j Is. 40:28

147:6 k Ps. 146:8, 9

147:8 l Job 38:26; Ps. 104:13

147:9 m Job 38:41

147:9 n (Matt. 6:26)

147:10 o Ps. 33:16, 17

147:14 p Is. 54:13; 60:17, 18

147:14 q Ps. 132:15

147:14 3 Lit. fat of wheat

147:15 r (Ps. 107:20)

147:16 s Job 37:6

147:17 4 fragments of food

147:18 t Job 37:10

147:19 u Deut. 33:4; Ps. 103:7

147:19 v Mal. 4:4

147:20 w Deut. 4:32–34; (Rom. 3:1, 2)

147:20 5 Heb. Hallelujah

PSALM 148

148:1 1 Heb. Hallelujah

148:4 a Deut. 10:14; 1 Kin. 8:27; (Neh. 9:6)

148:4 b Gen. 1:7

148:5 c Gen. 1:1, 6

148:6 d Ps. 89:37; (Jer. 31:35, 36; 33:20, 25)

148:7 e Is. 43:20

148:9 f Is. 44:23; 49:13

148:13 g Ps. 8:1

148:14 h 1 Sam. 2:1; Ps. 75:10

148:14 i Ps. 149:9

148:14 j Lev. 10:3; Eph. 2:17

148:14 2 Strength or dominion

148:14 3 Heb. Hallelujah

PSALM 149

149:1 a Ps. 33:3

149:1 1 Heb. Hallelujah

149:2 b Judg. 8:23; Zech. 9:9; Matt. 21:5

149:3 c Ex. 15:20; Ps. 81:2

149:4 d Ps. 35:27

149:4 e Ps. 132:16; Is. 61:3

149:4 2 meek

149:5 f Job 35:10

149:6 g Heb. 4:12; Rev. 1:16

149:9 h Deut. 7:1, 2; Ezek. 28:26

149:9 i Ps. 148:14; 1 Cor. 6:2

149:9 3 Heb. Hallelujah

PSALM 150

150:1 a Ps. 145:5, 6

150:1 1 Heb. Hallelujah

150:1 2 expanse of heaven

150:2 b Deut. 3:24

150:3 3 cornet

150:6 4 Heb. Hallelujah

Introduction to Proverbs

Title

The title in the Hebrew Bible is “The Proverbs of Solomon” (1:1), as also in the Greek Septuagint (LXX). Proverbs pulls together the most important 513 of the over 3,000 proverbs pondered by Solomon (1 Kin. 4:32; Eccl. 12:9), along with some proverbs of others whom Solomon likely influenced. The word “proverb” means “to be like,” thus Proverbs is a book of comparisons between common, concrete images and life’s most profound truths. Proverbs are simple, moral statements (or illustrations) that highlight and teach fundamental realities about life. Solomon sought God’s wisdom (2 Chr. 1:8–12) and offered “pithy sayings” designed to make men contemplate 1) the fear of God and 2) living by His wisdom (1:7; 9:10). The sum of this wisdom is personified in the Lord Jesus Christ (1 Cor. 1:30).

Author and Date

The phrase “Proverbs of Solomon” is more a title than an absolute statement of authorship (1:1). While King Solomon, who ruled Israel from 971–931 B.C. and was granted great wisdom by God (see 1 Kin. 4:29–34), is the author of the didactic section (chaps. 1–9) and the proverbs of 10:1—22:16, he is likely only the compiler of the “sayings of the wise” in 22:17–24:34, which are of an uncertain date before Solomon’s reign. The collection in chaps. 25–29 was originally composed by Solomon (25:1) but copied and included later by Judah’s king Hezekiah (ca. 715–686 B.C.). Chapter 30 reflects the words of Agur and chap. 31 the words of Lemuel, who perhaps was Solomon. Proverbs was not assembled in its final form until Hezekiah’s day or after. Solomon authored his proverbs before his heart was turned away from God (1 Kin. 11:1–11), since the book reveals a godly perspective and is addressed to the “naive” and “young” who need to learn the fear of God. Solomon also wrote Psalms 72 and 127, Ecclesiastes, and Song of Solomon. See Introduction: Author and Date for Ecclesiastes and Song of Solomon.

Background and Setting

The book reflects a 3-fold setting as: 1) general wisdom literature; 2) insights from the royal court; and 3) instruction offered in the tender relationship of a father and mother with their children, all designed to produce meditation on God. Since Proverbs is Wisdom literature, by nature it is sometimes difficult to understand (1:6). Wisdom literature is part of the whole of OT truth; the Priest gave the Law, the Prophet gave a Word from the LORD, and the Sage (or wise man) gave his wise Counsel (Jer. 18:18; Ezek. 7:26). In Proverbs, Solomon the Sage gives insight into the “knotty” issues of life (1:6) which are not directly addressed in the Law or the Prophets. Though it is practical, Proverbs is not superficial or external because it contains moral and ethical elements stressing upright living which flow out of a right relationship with God. In 4:1–4, Solomon connected 3 generations as he entrusted to his son Rehoboam what he learned at the feet of David and Bathsheba. Proverbs is both a pattern for the tender impartation of truth from generation to generation, as well as a vast resource for the content of the truth to be imparted. Proverbs contains the principles and applications of Scripture which the godly characters of the Bible illustrate in their lives.

Historical and Theological Themes

Solomon came to the throne with great promise, privilege, and opportunity. God had granted his request for understanding (1 Kin. 3:9-12; 2 Chr. 1:10-12), and his wisdom exceeded all others (1 Kin. 4:29-31). However, the shocking reality is that he failed to live out the truth that he knew and even taught his son Rehoboam (1 Kin. 11:1, 4, 6, 7-11), who subsequently rejected his father’s teaching (1 Kin. 12:6-11).

Proverbs contains a gold mine of biblical theology, reflecting themes of Scripture brought to the level of practical righteousness (1:3), by addressing man’s ethical choices, calling into question how he thinks, lives, and manages his daily life in light of divine truth. More specifically, Proverbs calls man to live as the Creator intended him to live when He made man (Ps. 90:1, 2, 12).

The recurring promise of Proverbs is that generally the wise (the righteous who obey God) live longer (9:11), prosper (2:20-22), experience joy (3:13-18) and the goodness of God temporally (12:21), while fools suffer shame (3:35) and death (10:21). On the other hand, it must be remembered that this general principle is balanced by the reality that the wicked sometimes prosper (Ps. 73:3, 12), though only temporarily (Ps. 73:17-19). Job illustrates that there are occasions when the godly wise are struck with disaster and suffering.

There are a number of important themes addressed in Proverbs, which are offered in random order and address different topics, so that it is helpful to study the proverbs thematically as illustrated.

I. Man’s Relationship to God

A. His Trust Prov. 22:19

B. His Humility Prov. 3:34

C. His Fear of God Prov. 1:7

D. His Righteousness Prov. 10:25

E. His Sin Prov. 28:13

F. His Obedience Prov. 6:23

G. Facing Reward Prov. 12:28

H. Facing Tests Prov. 17:3

I. Facing Blessing Prov. 10:22

J. Facing Death Prov. 15:11

II. Man’s Relationship to Himself

A. His Character Prov. 20:11

B. His Wisdom Prov. 1:5

C. His Foolishness Prov. 26:10, 11

D. His Speech Prov. 18:21

E. His Self Control Prov. 6:9-11

F. His Kindness Prov. 3:3

G. His Wealth Prov. 11:4

H. His Pride Prov. 27:1

I. His Anger Prov. 29:11

J. His Laziness Prov. 13:4

III. Man’s Relationship to Others

A. His Love Prov. 8:17

B. His Friends Prov. 17:17

C. His Enemies Prov. 16:7

D. His Truthfulness Prov. 23:23

E. His Gossip Prov. 20:19

F. As a Father Prov. 20:7; 31:2-9

G. As a Mother Prov. 31:10-31

H. As Children Prov. 3:1-3

I. In Educating Children Prov. 4:1-4

J. In Disciplining Children Prov. 22:6

The two major themes which are interwoven and overlapping throughout Proverbs are wisdom and folly. Wisdom, which includes knowledge, understanding, instruction, discretion, and obedience, is built on the fear of the Lord and the Word of God. Folly is everything opposite to wisdom.

Interpretive Challenges

The first challenge is the generally elusive nature of Wisdom literature itself. Like the parables, the intended truths are often veiled from understanding if given only a cursory glance, and thus must be pondered in the heart (1:6; 2:1-4; 4:4-9).

Another challenge is the extensive use of parallelism, which is the placing of truths side by side so that the second line expands, completes, defines, emphasizes, or reaches the logical conclusion, the ultimate end, or, in some cases, the contrasting point of view. Often the actual parallel is only implied. For example, 12:13 contains an unstated, but clearly implied parallel, in that the righteous one comes through trouble because of his virtuous speech (cf. 28:7). In interpreting the Proverbs, one must: 1) determine the parallelism and often complete what is assumed and not stated by the author; 2) identify the figures of speech and rephrase the thought without those figures; 3) summarize the lesson or principle of the proverb in a few words; 4) describe the behavior that is taught; and 5) find examples inside Scripture.

Challenges are also found in the various contexts of Proverbs, all of which affect interpretation and understanding. First, there is the setting in which they were spoken; this is largely the context of the young men in the royal court of the king. Second, there is the setting of the book as a whole and how its teachings are to be understood in light of the rest of Scripture. For example, there is much to be gained by comparing the wisdom Solomon taught with the wisdom Christ personified. Third, there is the historical context in which the principles and truths draw on illustrations from their own day.

A final area of challenge comes in understanding that proverbs are divine guidelines and wise observations, i.e., teaching underlying principles (24:3, 4) which are not always inflexible laws or absolute promises. These expressions of general truth (cf. 10:27; 22:4) generally do have “exceptions,” due to the uncertainty of life and unpredictable behavior of fallen men. God does not guarantee uniform outcome or application for each proverb, but in studying them and applying them, one comes to contemplate the mind of God, His character, His attributes, His works, and His blessings. All of the treasures of wisdom and knowledge expressed in Proverbs are hidden in Christ (Col. 2:3).

Outline

I. Prologue (1:1-7)

A. Title (1:1)

B. Purpose (1:2-6)

C. Theme (1:7)

II. Praise and Wisdom to the Young (1:8-9:18)

III. Proverbs for Everyone (10:1-29:27)

A. From Solomon (10:1-22:16)

B. From Wise Men (22:17-24:34)

C. From Solomon Collected by Hezekiah (25:1-29:27)

IV. Personal Notes (30:1-31:31)

A. From Agur (30:1-33)

B. From Lemuel (31:1-31)

The Book of

PROVERBS

Proverbs 1

The Beginning of Knowledge

1The aproverbs of Solomon the son of David, king of Israel:

2To know wisdom and instruction,

To 1perceive the words of understanding,

3To receive the instruction of wisdom,

Justice, judgment, and equity;

4To give prudence to the bsimple,

To the young man knowledge and discretion—

5c A wise man will hear and increase learning,

And a man of understanding will 2attain wise counsel,

6To understand a proverb and an enigma,

The words of the wise and their driddles.

7e The fear of the LORD is the beginning of knowledge,

But fools despise wisdom and instruction.

Shun Evil Counsel

8f My son, hear the instruction of your father,

And do not forsake the law of your mother;

9For they will be a ggraceful ornament on your head,

And chains about your neck.

10My son, if sinners entice you,

h Do not consent.

11If they say, “Come with us,

Let us ilie in wait to shed blood;

Let us lurk secretly for the innocent without cause;

12Let us swallow them alive like 3Sheol,

And whole, jlike those who go down to the Pit;

13We shall find all kinds of precious 4possessions,

We shall fill our houses with 5spoil;

14Cast in your lot among us,

Let us all have one purse”—

15My son, kdo not walk in the way with them,

l Keep your foot from their path;

16m For their feet run to evil,

And they make haste to shed blood.

17Surely, in 6vain the net is spread

In the sight of any 7bird;

18But they lie in wait for their own blood,

They lurk secretly for their own lives.

19n So are the ways of everyone who is greedy for gain;

It takes away the life of its owners.

The Call of Wisdom

20o Wisdom calls aloud 8outside;

She raises her voice in the open squares.

21She cries out in the 9chief concourses,

At the openings of the gates in the city

She speaks her words:

22“How long, you 10simple ones, will you love 11simplicity?

For scorners delight in their scorning,

And fools hate knowledge.

23Turn at my rebuke;

Surely pI will pour out my spirit on you;

I will make my words known to you.

24q Because I have called and you refused,

I have stretched out my hand and no one regarded,

25Because you rdisdained all my counsel,

And would have none of my rebuke,

26s I also will laugh at your calamity;

I will mock when your terror comes,

27When tyour terror comes like a storm,

And your destruction comes like a whirlwind,

When distress and anguish come upon you.

28“Thenu they will call on me, but I will not answer;

They will seek me diligently, but they will not find me.

29Because they vhated knowledge

And did not wchoose the fear of the LORD,

30x They would have none of my counsel

And despised my every rebuke.

31Therefore ythey shall eat the fruit of their own way,

And be filled to the full with their own fancies.

32For the 12turning away of the simple will slay them,

And the complacency of fools will destroy them;

33But whoever listens to me will dwell zsafely,

And awill be 13secure, without fear of evil.”

Proverbs 2

The Value of Wisdom

1My son, if you receive my words,

And atreasure my commands within you,

2So that you incline your ear to wisdom,

And apply your heart to understanding;

3Yes, if you cry out for discernment,

And lift up your voice for understanding,

4b If you seek her as silver,

And search for her as for hidden treasures;

5c Then you will understand the fear of the LORD,

And find the knowledge of God.

6d For the LORD gives wisdom;

From His mouth come knowledge and understanding;

7He stores up sound wisdom for the upright;

e He is a shield to those who walk uprightly;

8He guards the paths of justice,

And fpreserves the way of His saints.

9Then you will understand righteousness and justice,

Equity and every good path.

10When wisdom enters your heart,

And knowledge is pleasant to your soul,

11Discretion will preserve you;

g Understanding will keep you,

12To deliver you from the way of evil,

From the man who speaks perverse things,

13From those who leave the paths of uprightness

To hwalk in the ways of darkness;

14i Who rejoice in doing evil,

And delight in the perversity of the wicked;

15j Whose ways are crooked,

And who are devious in their paths;

16To deliver you from kthe immoral woman,

l From the seductress who flatters with her words,

17Who forsakes the companion of her youth,

And forgets the covenant of her God.

18For mher house 1leads down to death,

And her paths to the dead;

19None who go to her return,

Nor do they 2regain the paths of life—

20So you may walk in the way of goodness,

And keep to the paths of righteousness.

21For the upright will dwell in the nland,

And the blameless will remain in it;

22But the wicked will be 3cut off from the 4earth,

And the unfaithful will be uprooted from it.

Proverbs 3

Guidance for the Young

1My son, do not forget my law,

a But let your heart keep my commands;

2For length of days and long life

And bpeace they will add to you.

3Let not mercy and truth forsake you;

c Bind them around your neck,

d Write them on the tablet of your heart,

4e And so find favor and 1high esteem

In the sight of God and man.

5f Trust in the LORD with all your heart,

g And lean not on your own understanding;

6h In all your ways acknowledge Him,

And He shall 2direct your paths.

7Do not be wise in your own ieyes;

Fear the LORD and depart from evil.

8It will be health to your 3flesh,

And jstrength4 to your bones.

9k Honor the LORD with your possessions,

And with the firstfruits of all your increase;

10l So your barns will be filled with plenty,

And your vats will overflow with new wine.

11m My son, do not despise the chastening of the LORD,

Nor detest His correction;

12For whom the LORD loves He corrects,

n Just as a father the son in whom he delights.

13o Happy is the man who finds wisdom,

And the man who gains understanding;

14p For her proceeds are better than the profits of silver,

And her gain than fine gold.

15She is more precious than rubies,

And qall the things you may desire cannot compare with her.

16r Length of days is in her right hand,

In her left hand riches and honor.

17s Her ways are ways of pleasantness,

And all her paths are peace.

18She is ta tree of life to those who take hold of her,

And happy are all who 5retain her.

19u The LORD by wisdom founded the earth;

By understanding He established the heavens;

20By His knowledge the depths were vbroken up,

And clouds drop down the dew.

21My son, let them not depart from your eyes—

Keep sound wisdom and discretion;

22So they will be life to your soul

And grace to your neck.

23w Then you will walk safely in your way,

And your foot will not stumble.

24When you lie down, you will not be afraid;

Yes, you will lie down and your sleep will be sweet.

25x Do not be afraid of sudden terror,

Nor of trouble from the wicked when it comes;

26For the LORD will be your confidence,

And will keep your foot from being caught.

27y Do not withhold good from 6those to whom it is due,

When it is in the power of your hand to do so.

28z Do not say to your neighbor,

“Go, and come back,

And tomorrow I will give it,”

When you have it with you.

29Do not devise evil against your neighbor,

For he dwells by you for safety’s sake.

30a Do not strive with a man without cause,

If he has done you no harm.

31b Do not envy the oppressor,

And choose none of his ways;

32For the perverse person is an abomination to the LORD,

c But His secret counsel is with the upright.

33d The curse of the LORD is on the house of the wicked,

But eHe blesses the home of the just.

34f Surely He scorns the scornful,

But gives grace to the humble.

35The wise shall inherit glory,

But shame shall be the legacy of fools.

Proverbs 4

Security in Wisdom

1Hear, amy children, the instruction of a father,

And give attention to know understanding;

2For I give you good doctrine:

Do not forsake my law.

3When I was my father’s son,

b Tender and the only one in the sight of my mother,

4c He also taught me, and said to me:

“Let your heart retain my words;

d Keep my commands, and live.

5e Get wisdom! Get understanding!

Do not forget, nor turn away from the words of my mouth.

6Do not forsake her, and she will preserve you;

f Love her, and she will keep you.

7g Wisdom is the principal thing;

Therefore get wisdom.

And in all your getting, get understanding.

8h Exalt her, and she will promote you;

She will bring you honor, when you embrace her.

9She will place on your head ian ornament of grace;

A crown of glory she will deliver to you.”

10Hear, my son, and receive my sayings,

j And the years of your life will be many.

11I have ktaught you in the way of wisdom;

I have led you in right paths.

12When you walk, lyour steps will not be hindered,

m And when you run, you will not stumble.

13Take firm hold of instruction, do not let go;

Keep her, for she is your life.

14n Do not enter the path of the wicked,

And do not walk in the way of evil.

15Avoid it, do not travel on it;

Turn away from it and pass on.

16o For they do not sleep unless they have done evil;

And their sleep is 1taken away unless they make someone fall.

17For they eat the bread of wickedness,

And drink the wine of violence.

18p But the path of the just qis like the shining 2sun,

That shines ever brighter unto the perfect day.

19r The way of the wicked is like darkness;

They do not know what makes them stumble.

20My son, give attention to my words;

Incline your ear to my sayings.

21Do not let them depart from your eyes;

Keep them in the midst of your heart;

22For they are life to those who find them,

And health to all their flesh.

23Keep your heart with all diligence,

For out of it spring the issues of slife.

24Put away from you a 3deceitful mouth,

And put perverse lips far from you.

25Let your eyes look straight ahead,

And your eyelids look right before you.

26Ponder the path of your tfeet,

And let all your ways be established.

27Do not turn to the right or the left;

Remove your foot from evil.

Proverbs 5

The Peril of Adultery

1My son, pay attention to my wisdom;

1 Lend your ear to my understanding,

2That you may 2preserve discretion,

And your lips amay keep knowledge.

3b For the lips of 3an immoral woman drip honey,

And her mouth is csmoother than oil;

4But in the end she is bitter as wormwood,

Sharp as a two-edged sword.

5Her feet go down to death,

d Her steps lay hold of 4hell.

6Lest you ponder her path of life—

Her ways are unstable;

You do not know them.

7Therefore hear me now, my children,

And do not depart from the words of my mouth.

8Remove your way far from her,

And do not go near the door of her house,

9Lest you give your 5honor to others,

And your years to the cruel one;

10Lest aliens be filled with your 6wealth,

And your labors go to the house of a foreigner;

11And you mourn at last,

When your flesh and your body are consumed,

12And say:

“How I have hated instruction,

And my heart despised correction!

13I have not obeyed the voice of my teachers,

Nor inclined my ear to those who instructed me!

14I was on the verge of total ruin,

In the midst of the assembly and congregation.”

15Drink water from your own cistern,

And running water from your own well.

16Should your fountains be dispersed abroad,

7 Streams of water in the streets?

17Let them be only your own,

And not for strangers with you.

18Let your fountain be blessed,

And rejoice with ethe wife of your youth.

19f As a loving deer and a graceful doe,

Let her breasts satisfy you at all times;

And always be 8enraptured with her love.

20For why should you, my son, be enraptured by gan immoral woman,

And be embraced in the arms of a seductress?

21h For the ways of man are before the eyes of the LORD,

And He 9ponders all his paths.

22i His own iniquities entrap the wicked man,

And he is caught in the cords of his sin.

23j He shall die for lack of instruction,

And in the greatness of his folly he shall go astray.

Proverbs 6

Dangerous Promises

1My son, aif you become 1surety for your friend,

If you have 2shaken hands in pledge for a stranger,

2You are snared by the words of your mouth;

You are taken by the words of your mouth.

3So do this, my son, and deliver yourself;

For you have come into the hand of your friend:

Go and humble yourself;

Plead with your friend.

4b Give no sleep to your eyes,

Nor slumber to your eyelids.

5Deliver yourself like a gazelle from the hand of the hunter,

And like a bird from the hand of the 3fowler.

The Folly of Indolence

6c Go to the ant, you sluggard!

Consider her ways and be wise,

7Which, having no 4captain,

Overseer or ruler,

8Provides her 5supplies in the summer,

And gathers her food in the harvest.

9d How long will you 6slumber, O sluggard?

When will you rise from your sleep?

10A little sleep, a little slumber,

A little folding of the hands to sleep—

11e So shall your poverty come on you like a prowler,

And your need like an armed man. Symbols for the Bible

The Wicked Man

12A worthless person, a wicked man,

Walks with a perverse mouth;

13f He winks with his eyes,

He 7shuffles his feet,

He points with his fingers;

14Perversity is in his heart,

g He devises evil continually,

h He sows discord.

15Therefore his calamity shall come isuddenly;

Suddenly he shall jbe broken kwithout remedy.

16These six things the LORD hates,

Yes, seven are an abomination to 8Him:

17l A9 proud look,

m A lying tongue,

n Hands that shed innocent blood,

18o A heart that devises wicked plans,

p Feet that are swift in running to evil,

19q A false witness who speaks lies,

And one who rsows discord among brethren.

Beware of Adultery

20s My son, keep your father’s command,

And do not forsake the law of your mother.

21t Bind them continually upon your heart;

Tie them around your neck.

22u When you roam, 10they will lead you;

When you sleep, vthey will keep you;

And when you awake, they will speak with you.

23w For the commandment is a lamp,

And the law a light;

Reproofs of instruction are the way of life,

24x To keep you from the evil woman,

From the flattering tongue of a seductress.

25y Do not lust after her beauty in your heart,

Nor let her allure you with her eyelids.

26For zby means of a harlot

A man is reduced to a crust of bread;

a And 11an adulteress will bprey upon his precious life.

27Can a man take fire to his bosom,

And his clothes not be burned?

28Can one walk on hot coals,

And his feet not be seared?

29So is he who goes in to his neighbor’s wife;

Whoever touches her shall not be innocent.

30People do not despise a thief

If he steals to satisfy himself when he is starving.

31Yet when he is found, che must restore sevenfold;

He may have to give up all the substance of his house.

32Whoever commits adultery with a woman dlacks understanding;

He who does so destroys his own soul.

33Wounds and dishonor he will get,

And his reproach will not be wiped away.

34For ejealousy is a husband’s fury;

Therefore he will not spare in the day of vengeance.

35He will 12accept no recompense,

Nor will he be appeased though you give many gifts.

Proverbs 7

The Wiles of a Harlot

1My son, keep my words,

And atreasure my commands within you.

2b Keep my commands and live,

c And my law as the apple of your eye.

3d Bind them on your fingers;

Write them on the tablet of your heart.

4Say to wisdom, “You are my sister,”

And call understanding your nearest kin,

5e That they may keep you from the immoral woman,

From the seductress who flatters with her words.

The Crafty Harlot

6For at the window of my house

I looked through my lattice,

7And saw among the simple,

I perceived among the 1youths,

A young man fdevoid2 of understanding,

8Passing along the street near her corner;

And he took the path to her house

9g In the twilight, in the evening,

In the black and dark night.

10And there a woman met him,

With the attire of a harlot, and a crafty heart.

11h She was loud and rebellious,

i Her feet would not stay at home.

12At times she was outside, at times in the open square,

Lurking at every corner.

13So she caught him and kissed him;

With an 3impudent face she said to him:

14“I have peace offerings with me;

Today I have paid my vows.

15So I came out to meet you,

Diligently to seek your face,

And I have found you.

16I have spread my bed with tapestry,

Colored coverings of jEgyptian linen.

17I have perfumed my bed

With myrrh, aloes, and cinnamon.

18Come, let us take our fill of love until morning;

Let us delight ourselves with love.

19For 4my husband is not at home;

He has gone on a long journey;

20He has taken a bag of money 5with him,

And will come home 6on the appointed day.”

217 With kher enticing speech she caused him to yield,

l With her flattering lips she 8seduced him.

22Immediately he went after her, as an ox goes to the slaughter,

Or 9as a fool to the correction of the 10stocks,

23Till an arrow struck his liver.

m As a bird hastens to the snare,

He did not know it 11would cost his life.

24Now therefore, listen to me, my children;

Pay attention to the words of my mouth:

25Do not let your heart turn aside to her ways,

Do not stray into her paths;

26For she has cast down many wounded,

And nall who were slain by her were strong men.

27o Her house is the way to 12hell,

Descending to the chambers of death.

Proverbs 8

The Excellence of Wisdom

1Does not awisdom cry out,

And understanding lift up her voice?

2She takes her stand on the top of the 1high hill,

Beside the way, where the paths meet.

3She cries out by the gates, at the entry of the city,

At the entrance of the doors:

4“To you, O men, I call,

And my voice is to the sons of men.

5O you 2simple ones, understand prudence,

And you fools, be of an understanding heart.

6Listen, for I will speak of bexcellent things,

And from the opening of my lips will come right things;

7For my mouth will speak truth;

Wickedness is an abomination to my lips.

8All the words of my mouth are with righteousness;

Nothing crooked or perverse is in them.

9They are all plain to him who understands,

And right to those who find knowledge.

10Receive my instruction, and not silver,

And knowledge rather than choice gold;

11c For wisdom is better than rubies,

And all the things one may desire cannot be compared with her.

12“I, wisdom, dwell with prudence,

And find out knowledge and discretion.

13d The fear of the LORD is to hate evil;

e Pride and arrogance and the evil way

And fthe perverse mouth I hate.

14Counsel is mine, and sound wisdom;

I am understanding, gI have strength.

15h By me kings reign,

And rulers decree justice.

16By me princes rule, and nobles,

All the judges of 3the earth.

17i I love those who love me,

And jthose who seek me diligently will find me.

18k Riches and honor are with me,

Enduring riches and righteousness.

19My fruit is better than gold, yes, than fine gold,

And my revenue than choice silver.

20I 4traverse the way of righteousness,

In the midst of the paths of justice,

21That I may cause those who love me to inherit wealth,

That I may fill their treasuries.

22“Thel LORD possessed me at the beginning of His way,

Before His works of old.

23m I have been established from everlasting,

From the beginning, before there was ever an earth.

24When there were no depths I was brought forth,

When there were no fountains abounding with water.

25n Before the mountains were settled,

Before the hills, I was brought forth;

26While as yet He had not made the earth or the 5fields,

Or the 6primal dust of the world.

27When He prepared the heavens, I was there,

When He drew a circle on the face of the deep,

28When He established the clouds above,

When He strengthened the fountains of the deep,

29o When He assigned to the sea its limit,

So that the waters would not transgress His command,

When pHe marked out the foundations of the earth,

30q Then I was beside Him as 7a master craftsman;

r And I was daily His delight,

Rejoicing always before Him,

31Rejoicing in His inhabited world,

And smy delight was with the sons of men.

32“Now therefore, listen to me, my children,

For tblessed are those who keep my ways.

33Hear instruction and be wise,

And do not disdain it.

34u Blessed is the man who listens to me,

Watching daily at my gates,

Waiting at the posts of my doors.

35For whoever finds me finds life,

And vobtains favor from the LORD;

36But he who sins against me wwrongs his own soul;

All those who hate me love death.”

Proverbs 9

The Way of Wisdom

1Wisdom has abuilt her house,

She has hewn out her seven pillars;

2b She has slaughtered her meat,

c She has mixed her wine,

She has also 1furnished her table.

3She has sent out her maidens,

She cries out from the highest places of the city,

4“Whoeverd is simple, let him turn in here!”

As for him who lacks understanding, she says to him,

5“Come,e eat of my bread

And drink of the wine I have mixed.

6Forsake foolishness and live,

And go in the way of understanding.

7“He who corrects a scoffer gets shame for himself,

And he who rebukes a wicked man only harms himself.

8f Do not correct a scoffer, lest he hate you;

g Rebuke a wise man, and he will love you.

9Give instruction to a wise man, and he will be still wiser;

Teach a just man, hand he will increase in learning.

10“Thei fear of the LORD is the beginning of wisdom,

And the knowledge of the Holy One is understanding.

11j For by me your days will be multiplied,

And years of life will be added to you.

12k If you are wise, you are wise for yourself,

And if you scoff, you will bear it alone.”

The Way of Folly

13l A foolish woman is 2clamorous;

She is simple, and knows nothing.

14For she sits at the door of her house,

On a seat mby the highest places of the city,

15To call to those who pass by,

Who go straight on their way:

16“Whoevern is 3simple, let him turn in here”;

And as for him who lacks understanding, she says to him,

17“Stoleno water is sweet,

And bread eaten in secret is pleasant.”

18But he does not know that pthe dead are there,

That her guests are in the depths of 4hell.

Proverbs 10

Wise Sayings of Solomon

1The proverbs of aSolomon:

b A wise son makes a glad father,

But a foolish son is the grief of his mother.

2c Treasures of wickedness profit nothing,

d But righteousness delivers from death.

3e The LORD will not allow the righteous soul to famish,

But He casts away the desire of the wicked.

4f He who has a slack hand becomes poor,

But gthe hand of the diligent makes rich.

5He who gathers in hsummer is a wise son;

He who sleeps in harvest is ia son who causes shame.

6Blessings are on the head of the righteous,

But violence covers the mouth of the wicked.

7j The memory of the righteous is blessed,

But the name of the wicked will rot.

8The wise in heart will receive commands,

k But 1a prating fool will 2fall.

9l He who walks with integrity walks securely,

But he who perverts his ways will become known.

10He who winks with the eye causes trouble,

But a prating fool will fall.

11The mouth of the righteous is a well of life,

But violence covers the mouth of the wicked.

12Hatred stirs up strife,

But mlove covers all sins.

13Wisdom is found on the lips of him who has understanding,

But na rod is for the back of him who 3is devoid of understanding.

14Wise people store up knowledge,

But othe mouth of the foolish is near destruction.

15The prich man’s wealth is his strong city;

The destruction of the poor is their poverty.

16The labor of the righteous leads to qlife,

The wages of the wicked to sin.

17He who keeps instruction is in the way of life,

But he who refuses correction 4goes astray.

18Whoever rhides hatred has lying lips,

And swhoever spreads slander is a fool.

19t In the multitude of words sin is not lacking,

But uhe who restrains his lips is wise.

20The tongue of the righteous is choice silver;

The heart of the wicked is worth little.

21The lips of the righteous feed many,

But fools die for lack of 5wisdom.

22v The blessing of the LORD makes one rich,

And He adds no sorrow with it.

23w To do evil is like sport to a fool,

But a man of understanding has wisdom.

24x The fear of the wicked will come upon him,

And ythe desire of the righteous will be granted.

25When the whirlwind passes by, zthe wicked is no more,

But athe righteous has an everlasting foundation.

26As vinegar to the teeth and smoke to the eyes,

So is the lazy man to those who send him.

27b The fear of the LORD prolongs days,

But cthe years of the wicked will be shortened.

28The hope of the righteous will be gladness,

But the dexpectation of the wicked will perish.

29The way of the LORD is strength for the upright,

But edestruction will come to the workers of iniquity.

30f The righteous will never be removed,

But the wicked will not inhabit the 6earth.

31g The mouth of the righteous brings forth wisdom,

But the perverse tongue will be cut out.

32The lips of the righteous know what is acceptable,

But the mouth of the wicked what is perverse.

Proverbs 11

The Folly of Wickedness

1aDishonest1 scales are an abomination to the LORD,

But a 2just weight is His delight.

2When pride comes, then comes bshame;

But with the humble is wisdom.

3The integrity of the upright will guide cthem,

But the perversity of the unfaithful will destroy them.

4d Riches do not profit in the day of wrath,

But erighteousness delivers from death.

5The righteousness of the blameless will 3direct his way aright,

But the wicked will fall by his own fwickedness.

6The righteousness of the upright will deliver them,

But the unfaithful will be caught by their lust.

7When a wicked man dies, his expectation will gperish,

And the hope of the unjust perishes.

8h The righteous is delivered from trouble,

And it comes to the wicked instead.

9The hypocrite with his mouth destroys his neighbor,

But through knowledge the righteous will be delivered.

10i When it goes well with the righteous, the city rejoices;

And when the wicked perish, there is jubilation.

11By the blessing of the upright the city is jexalted,

But it is overthrown by the mouth of the wicked.

12He who 4is devoid of wisdom despises his neighbor,

But a man of understanding holds his peace.

13k A talebearer reveals secrets,

But he who is of a faithful spirit lconceals a matter.

14m Where there is no counsel, the people fall;

But in the multitude of counselors there is safety.

15He who is nsurety5 for a stranger will suffer,

But one who hates 6being surety is secure.

16A gracious woman retains honor,

But ruthless men retain riches.

17o The merciful man does good for his own soul,

But he who is cruel troubles his own flesh.

18The wicked man does deceptive work,

But phe who sows righteousness will have a sure reward.

19As righteousness leads to qlife,

So he who pursues evil pursues it to his own rdeath.

20Those who are of a perverse heart are an abomination to the LORD,

But the blameless in their ways are His delight.

21sThough they join 7forces, the wicked will not go unpunished;

But tthe posterity of the righteous will be delivered.

22As a ring of gold in a swine’s snout,

So is a lovely woman who lacks 8discretion.

23The desire of the righteous is only good,

But the expectation of the wicked uis wrath.

24There is one who vscatters, yet increases more;

And there is one who withholds more than is right,

But it leads to poverty.

25w The generous soul will be made rich,

x And he who waters will also be watered himself.

26The people will curse yhim who withholds grain,

But zblessing will be on the head of him who sells it.

27He who earnestly seeks good 9finds favor,

a But trouble will come to him who seeks evil.

28b He who trusts in his riches will fall,

But cthe righteous will flourish like foliage.

29He who troubles his own house dwill inherit the wind,

And the fool will be eservant to the wise of heart.

30The fruit of the righteous is a tree of life,

And fhe who 10wins souls is wise.

31g If the righteous will be 11recompensed on the earth,

How much more the ungodly and the sinner.

Proverbs 12

The House of the Righteous Shall Stand

1Whoever loves instruction loves knowledge,

But he who hates correction is stupid.

2A good man obtains favor from the LORD,

But a man of wicked intentions He will condemn.

3A man is not established by wickedness,

But the aroot of the righteous cannot be moved.

4b An1 excellent wife is the crown of her husband,

But she who causes shame is clike rottenness in his bones.

5The thoughts of the righteous are right,

But the counsels of the wicked are deceitful.

6d The words of the wicked are, “Lie in wait for blood,”

e But the mouth of the upright will deliver them.

7f The wicked are overthrown and are no more,

But the house of the righteous will stand.

8A man will be commended according to his wisdom,

g But he who is of a perverse heart will be despised.

9h Better is the one who is 2slighted but has a servant,

Than he who honors himself but lacks bread.

10i A righteous man regards the life of his animal,

But the tender mercies of the wicked are cruel.

11j He who 3tills his land will be satisfied with kbread,

But he who follows 4frivolity lis devoid of 5understanding.

12The wicked covet the catch of evil men,

But the root of the righteous yields fruit.

13m The wicked is ensnared by the transgression of his lips,

n But the righteous will come through trouble.

14o A man will be satisfied with good by the fruit of his mouth,

p And the recompense of a man’s hands will be rendered to him.

15q The way of a fool is right in his own eyes,

But he who heeds counsel is wise.

16r A fool’s wrath is known at once,

But a prudent man covers shame.

17s He who speaks truth declares righteousness,

But a false witness, deceit.

18t There is one who speaks like the piercings of a sword,

But the tongue of the wise promotes health.

19The truthful lip shall be established forever,

u But a lying tongue is but for a moment.

20Deceit is in the heart of those who devise evil,

But counselors of peace have joy.

21v No grave 6trouble will overtake the righteous,

But the wicked shall be filled with evil.

22w Lying lips are an abomination to the LORD,

But those who deal truthfully are His delight.

23x A prudent man conceals knowledge,

But the heart of fools proclaims foolishness.

24y The hand of the diligent will rule,

But the lazy man will be put to forced labor.

25z Anxiety in the heart of man causes depression,

But aa good word makes it glad.

26The righteous should choose his friends carefully,

For the way of the wicked leads them astray.

27The lazy man does not roast what he took in hunting,

But diligence is man’s precious possession.

28In the way of righteousness is life,

And in its pathway there is no death.

Proverbs 13

Wisdom Loves Righteousness

1A wise son heeds his father’s instruction,

a But a scoffer does not listen to rebuke.

2b A man shall eat well by the fruit of his mouth,

But the soul of the unfaithful feeds on violence.

3c He who guards his mouth preserves his life,

But he who opens wide his lips shall have destruction.

4d The soul of a lazy man desires, and has nothing;

But the soul of the diligent shall be made rich.

5A righteous man hates lying,

But a wicked man is loathsome and comes to shame.

6e Righteousness guards him whose way is blameless,

But wickedness overthrows the sinner.

7f There is one who makes himself rich, yet has nothing;

And one who makes himself poor, yet has great riches.

8The ransom of a man’s life is his riches,

But the poor does not hear rebuke.

9The light of the righteous rejoices,

g But the lamp of the wicked will be put out.

10By pride comes nothing but hstrife,

But with the well-advised is wisdom.

11i Wealth gained by dishonesty will be diminished,

But he who gathers by labor will increase.

12Hope deferred makes the heart sick,

But jwhen the desire comes, it is a tree of life.

13He who kdespises the word will be destroyed,

But he who fears the commandment will be rewarded.

14l The law of the wise is a fountain of life,

To turn one away from mthe snares of death.

15Good understanding 1gains nfavor,

But the way of the unfaithful is hard.

16o Every prudent man acts with knowledge,

But a fool lays open his folly.

17A wicked messenger falls into trouble,

But pa faithful ambassador brings health.

18Poverty and shame will come to him who 2disdains correction,

But qhe who regards a rebuke will be honored.

19A desire accomplished is sweet to the soul,

But it is an abomination to fools to depart from evil.

20He who walks with wise men will be wise,

But the companion of fools will be destroyed.

21r Evil pursues sinners,

But to the righteous, good shall be repaid.

22A good man leaves an inheritance to his children’s children,

But sthe wealth of the sinner is stored up for the righteous.

23t Much food is in the 3fallow ground of the poor,

And for lack of justice there is 4waste.

24u He who spares his rod hates his son,

But he who loves him disciplines him 5promptly.

25v The righteous eats to the satisfying of his soul,

But the stomach of the wicked shall be in want.

Proverbs 14

The Ways of Life and Death

1The wise woman builds her house,

But the foolish pulls it down with her hands.

2He who walks in his uprightness fears the LORD,

a But he who is perverse in his ways despises Him.

3In the mouth of a fool is a rod of pride,

b But the lips of the wise will preserve them.

4Where no oxen are, the 1trough is clean;

But much increase comes by the strength of an ox.

5A cfaithful witness does not lie,

But a false witness will utter dlies.

6A scoffer seeks wisdom and does not find it,

But eknowledge is easy to him who understands.

7Go from the presence of a foolish man,

When you do not perceive in him the lips of fknowledge.

8The wisdom of the prudent is to understand his way,

But the folly of fools is deceit.

9g Fools mock at 2sin,

But among the upright there is favor.

10The heart knows its own bitterness,

And a stranger does not share its joy.

11h The house of the wicked will be overthrown,

But the tent of the upright will flourish.

12i There is a way that seems right to a man,

But jits end is the way of kdeath.

13Even in laughter the heart may sorrow,

And lthe end of mirth may be grief.

14The backslider in heart will be mfilled with his own ways,

But a good man will be satisfied 3from nabove.

15The simple believes every word,

But the prudent considers well his steps.

16o A wise man fears and departs from evil,

But a fool rages and is self-confident.

17A quick-tempered man acts foolishly,

And a man of wicked intentions is hated.

18The simple inherit folly,

But the prudent are crowned with knowledge.

19The evil will bow before the good,

And the wicked at the gates of the righteous.

20p The poor man is hated even by his own neighbor,

But 4the rich has many qfriends.

21He who despises his neighbor sins;

r But he who has mercy on the poor, happy is he.

22Do they not go astray who devise evil?

But mercy and truth belong to those who devise good.

23In all labor there is profit,

But 5idle chatter leads only to poverty.

24The crown of the wise is their riches,

But the foolishness of fools is folly.

25A true witness 6delivers ssouls,

But a deceitful witness speaks lies.

26In the fear of the LORD there is strong confidence,

And His children will have a place of refuge.

27t The fear of the LORD is a fountain of life,

To turn one away from the snares of death.

28In a multitude of people is a king’s honor,

But in the lack of people is the downfall of a prince.

29u He who is slow to wrath has great understanding,

But he who is 7impulsive exalts folly.

30A sound heart is life to the body,

But venvy is wrottenness to the bones.

31x He who oppresses the poor reproaches yhis Maker,

But he who honors Him has mercy on the needy.

32The wicked is banished in his wickedness,

But zthe righteous has a refuge in his death.

33Wisdom rests in the heart of him who has understanding,

But awhat is in the heart of fools is made known.

34Righteousness exalts a bnation,

But sin is a 8reproach to any people.

35c The king’s favor is toward a wise servant,

But his wrath is against him who causes shame.

Proverbs 15

A Soft Answer Turns Away Wrath

1A asoft answer turns away wrath,

But ba harsh word stirs up anger.

2The tongue of the wise uses knowledge rightly,

c But the mouth of fools pours forth foolishness.

3d The eyes of the LORD are in every place,

Keeping watch on the evil and the good.

4A 1wholesome tongue is a tree of life,

But perverseness in it breaks the spirit.

5e A fool despises his father’s instruction,

f But he who 2receives correction is prudent.

6In the house of the righteous there is much treasure,

But in the revenue of the wicked is trouble.

7The lips of the wise 3disperse knowledge,

But the heart of the fool does not do so.

8g The sacrifice of the wicked is an abomination to the LORD,

But the prayer of the upright is His delight.

9The way of the wicked is an abomination to the LORD,

But He loves him who hfollows righteousness.

10i Harsh discipline is for him who forsakes the way,

And jhe who hates correction will die.

11k Hell4 and 5Destruction are before the LORD;

So how much more lthe hearts of the sons of men.

12m A scoffer does not love one who corrects him,

Nor will he go to the wise.

13n A merry heart makes a cheerful 6countenance,

But oby sorrow of the heart the spirit is broken.

14The heart of him who has understanding seeks knowledge,

But the mouth of fools feeds on foolishness.

15All the days of the afflicted are evil,

p But he who is of a merry heart has a continual feast.

16q Better is a little with the fear of the LORD,

Than great treasure with trouble.

17r Better is a dinner of 7herbs where love is,

Than a fatted calf with hatred.

18s A wrathful man stirs up strife,

But he who is slow to anger allays contention.

19t The way of the lazy man is like a hedge of thorns,

But the way of the upright is a highway.

20u A wise son makes a father glad,

But a foolish man despises his mother.

21v Folly is joy to him who is destitute of 8discernment,

w But a man of understanding walks uprightly.

22x Without counsel, plans go awry,

But in the multitude of counselors they are established.

23A man has joy by the answer of his mouth,

And ya word spoken 9in due season, how good it is!

24z The way of life winds upward for the wise,

That he may aturn away from 10hell below.

25b The LORD will destroy the house of the proud,

But cHe will establish the boundary of the widow.

26d The thoughts of the wicked are an abomination to the LORD,

e But the words of the pure are pleasant.

27f He who is greedy for gain troubles his own house,

But he who hates bribes will live.

28The heart of the righteous gstudies how to answer,

But the mouth of the wicked pours forth evil.

29h The LORD is far from the wicked,

But iHe hears the prayer of the righteous.

30The light of the eyes rejoices the heart,

And a good report makes the bones 11healthy.

31The ear that hears the rebukes of life

Will abide among the wise.

32He who disdains instruction despises his own soul,

But he who heeds rebuke gets understanding.

33j The fear of the LORD is the instruction of wisdom,

And kbefore honor is humility.

Proverbs 16

Wisdom Is Better Than Gold

1The apreparations1 of the heart belong to man,

b But the answer of the tongue is from the LORD.

2All the ways of a man are pure in his own ceyes,

But the LORD weighs the spirits.

3d Commit2 your works to the LORD,

And your thoughts will be established.

4The eLORD has made all for Himself,

f Yes, even the wicked for the day of 3doom.

5g Everyone proud in heart is an abomination to the LORD;

Though they join 4forces, none will go unpunished.

6h In mercy and truth

Atonement is provided for iniquity;

And iby the fear of the LORD one departs from evil.

7When a man’s ways please the LORD,

He makes even his enemies to be at peace with him.

8j Better is a little with righteousness,

Than vast revenues without justice.

9k A man’s heart plans his way,

l But the LORD directs his steps.

10Divination is on the lips of the king;

His mouth must not transgress in judgment.

11m Honest weights and scales are the LORD’s;

All the weights in the bag are His 5work.

12It is an abomination for kings to commit wickedness,

For na throne is established by righteousness.

13o Righteous lips are the delight of kings,

And they love him who speaks what is right.

14As messengers of death is the king’s wrath,

But a wise man will pappease it.

15In the light of the king’s face is life,

And his favor is like a qcloud of the latter rain.

16r How much better to get wisdom than gold!

And to get understanding is to be chosen rather than silver.

17The highway of the upright is to depart from evil;

He who keeps his way preserves his soul.

18Pride goes before destruction,

And a haughty spirit before 6a fall.

19Better to be of a humble spirit with the lowly,

Than to divide the 7spoil with the proud.

20He who heeds the word wisely will find good,

And whoever strusts in the LORD, happy is he.

21The wise in heart will be called prudent,

And sweetness of the lips increases learning.

22Understanding is a wellspring of life to him who has it.

But the correction of fools is folly.

23The heart of the wise teaches his mouth,

And adds learning to his lips.

24Pleasant words are like a honeycomb,

Sweetness to the soul and health to the bones.

25There is a way that seems right to a man,

But its end is the way of tdeath.

26The person who labors, labors for himself,

For his hungry mouth drives uhim on.

278 An ungodly man digs up evil,

And it is on his lips like a burning vfire.

28A perverse man sows strife,

And wa whisperer separates the best of friends.

29A violent man entices his neighbor,

And leads him in a way that is not good.

30He winks his eye to devise perverse things;

He 9purses his lips and brings about evil.

31x The silver-haired head is a crown of glory,

If it is found in the way of righteousness.

32y He who is slow to anger is better than the mighty,

And he who rules his spirit than he who takes a city.

33The lot is cast into the lap,

But its every decision is from the LORD.

Proverbs 17

The LORD Tests Hearts

1Better is aa dry morsel with quietness,

Than a house full of 1feasting with strife.

2A wise servant will rule over ba son who causes shame,

And will share an inheritance among the brothers.

3The refining pot is for silver and the furnace for gold,

c But the LORD tests the hearts.

4An evildoer gives heed to false lips;

A liar listens eagerly to a 2spiteful tongue.

5d He who mocks the poor reproaches his Maker;

e He who is glad at calamity will not go unpunished.

6f Children’s children are the crown of old men,

And the glory of children is their father.

7Excellent speech is not becoming to a fool,

Much less lying lips to a prince.

8A present is a precious stone in the eyes of its possessor;

Wherever he turns, he prospers.

9g He who covers a transgression seeks love,

But hhe who repeats a matter separates friends.

10i Rebuke is more effective for a wise man

Than a hundred blows on a fool.

11An evil man seeks only rebellion;

Therefore a cruel messenger will be sent against him.

12Let a man meet ja bear robbed of her cubs,

Rather than a fool in his folly.

13Whoever krewards evil for good,

Evil will not depart from his house.

14The beginning of strife is like releasing water;

Therefore lstop contention before a quarrel starts.

15m He who justifies the wicked, and he who condemns the just,

Both of them alike are an abomination to the LORD.

16Why is there in the hand of a fool the purchase price of wisdom,

Since he has no heart for it?

17n A friend loves at all times,

And a brother is born for adversity.

18o A man devoid of 3understanding 4shakes hands in a pledge,

And becomes 5surety for his friend.

19He who loves transgression loves strife,

And phe who exalts his gate seeks destruction.

20He who has a 6deceitful heart finds no good,

And he who has qa perverse tongue falls into evil.

21He who begets a scoffer does so to his sorrow,

And the father of a fool has no joy.

22A rmerry heart 7does good, like medicine,

But a broken spirit dries the bones.

23A wicked man accepts a bribe 8behind the back

To pervert the ways of justice.

24s Wisdom is in the sight of him who has understanding,

But the eyes of a fool are on the ends of the earth.

25A tfoolish son is a grief to his father,

And bitterness to her who bore him.

26Also, to punish the righteous is not good,

Nor to strike princes for their uprightness.

27u He who has knowledge spares his words,

And a man of understanding is of a calm spirit.

28v Even a fool is counted wise when he holds his peace;

When he shuts his lips, he is considered perceptive.

Proverbs 18

The Name of the LORD Is a Strong Tower

1A man who isolates himself seeks his own desire;

He rages against all 1wise judgment.

2A fool has no delight in understanding,

But in expressing his aown heart.

3When the wicked comes, contempt comes also;

And with dishonor comes reproach.

4b The words of a man’s mouth are deep waters;

c The wellspring of wisdom is a flowing brook.

5It is not good to show partiality to the wicked,

Or to overthrow the righteous in djudgment.

6A fool’s lips enter into contention,

And his mouth calls for blows.

7e A fool’s mouth is his destruction,

And his lips are the snare of his fsoul.

8g The words of a 2talebearer are like 3tasty trifles,

And they go down into the 4inmost body.

9He who is slothful in his work

Is a brother to him who is a great destroyer.

10The name of the LORD is a strong htower;

The righteous run to it and are 5safe.

11The rich man’s wealth is his strong city,

And like a high wall in his own esteem.

12i Before destruction the heart of a man is haughty,

And before honor is humility.

13He who answers a matter before he hears it,

It is folly and shame to him.

14The spirit of a man will sustain him in sickness,

But who can bear a broken spirit?

15The heart of the prudent acquires knowledge,

And the ear of the wise seeks knowledge.

16j A man’s gift makes room for him,

And brings him before great men.

17The first one to plead his cause seems right,

Until his neighbor comes and examines him.

18Casting klots causes contentions to cease,

And keeps the mighty apart.

19A brother offended is harder to win than a strong city,

And contentions are like the bars of a castle.

20l A man’s stomach shall be satisfied from the fruit of his mouth;

From the produce of his lips he shall be filled.

21m Death and life are in the power of the tongue,

And those who love it will eat its fruit.

22n He who finds a wife finds a good thing,

And obtains favor from the LORD.

23The poor man uses entreaties,

But the rich answers oroughly.

24A man who has friends 6must himself be friendly,

p But there is a friend who sticks closer than a brother.

Proverbs 19

The Fear of the LORD Leads to Life

1Better ais the poor who walks in his integrity

Than one who is perverse in his lips, and is a fool.

2Also it is not good for a soul to be without knowledge,

And he sins who hastens with his feet.

3The foolishness of a man twists his way,

And his heart frets against the LORD.

4b Wealth makes many friends,

But the poor is separated from his friend.

5A cfalse witness will not go unpunished,

And he who speaks lies will not escape.

6Many entreat the favor of the nobility,

And every man is a friend to one who gives gifts.

7d All the brothers of the poor hate him;

How much more do his friends go efar from him!

He may pursue them with words, yet they 1abandon him.

8He who gets 2wisdom loves his own soul;

He who keeps understanding fwill find good.

9A false witness will not go unpunished,

And he who speaks lies shall perish.

10Luxury is not fitting for a fool,

Much less gfor a servant to rule over princes.

11h The discretion of a man makes him slow to anger,

i And his glory is to overlook a transgression.

12j The king’s wrath is like the roaring of a lion,

But his favor is klike dew on the grass.

13l A foolish son is the ruin of his father,

m And the contentions of a wife are a continual 3dripping.

14n Houses and riches are an inheritance from fathers,

But oa prudent wife is from the LORD.

15p Laziness casts one into a deep sleep,

And an idle person will qsuffer hunger.

16r He who keeps the commandment keeps his soul,

But he who 4is careless of his ways will die.

17s He who has pity on the poor lends to the LORD,

And He will pay back what he has given.

18t Chasten your son while there is hope,

And do not set your heart 5on his destruction.

19A man of great wrath will suffer punishment;

For if you rescue him, you will have to do it again.

20Listen to counsel and receive instruction,

That you may be wise uin your latter days.

21There are many plans in a man’s heart,

v Nevertheless the LORD’s counsel—that will stand.

22What is desired in a man is 6kindness,

And a poor man is better than a liar.

23w The fear of the LORD leads to life,

And he who has it will abide in satisfaction;

He will not be visited with evil.

24x A lazy man buries his hand in the 7bowl,

And will not so much as bring it to his mouth again.

25Strike a scoffer, and the simple ywill become wary;

z Rebuke one who has understanding, and he will discern knowledge.

26He who mistreats his father and chases away his mother

Is aa son who causes shame and brings reproach.

27Cease listening to instruction, my son,

And you will stray from the words of knowledge.

28A 8disreputable witness scorns justice,

And bthe mouth of the wicked devours iniquity.

29Judgments are prepared for scoffers,

c And beatings for the backs of fools.

Proverbs 20

Wine Is a Mocker

1Wine ais a mocker,

Strong drink is a brawler,

And whoever is led astray by it is not wise.

2The 1wrath of a king is like the roaring of a lion;

Whoever provokes him to anger sins against his own life.

3b It is honorable for a man to stop striving,

Since any fool can start a quarrel.

4c The lazy man will not plow because of winter;

d He will beg during harvest and have nothing.

5Counsel in the heart of man is like deep water,

But a man of understanding will draw it out.

6Most men will proclaim each his own 2goodness,

But who can find a faithful man?

7e The righteous man walks in his integrity;

f His children are blessed after him.

8A king who sits on the throne of judgment

Scatters all evil with his eyes.

9g Who can say, “I have made my heart clean,

I am pure from my sin”?

10h Diverse weights and diverse measures,

They are both alike, an abomination to the LORD.

11Even a child is iknown by his deeds,

Whether what he does is pure and right.

12j The hearing ear and the seeing eye,

The LORD has made them both.

13k Do not love sleep, lest you come to poverty;

Open your eyes, and you will be satisfied with bread.

14“ It is 3good for nothing,” cries the buyer;

But when he has gone his way, then he boasts.

15There is gold and a multitude of rubies,

But lthe lips of knowledge are a precious jewel.

16m Take the garment of one who is surety for a stranger,

And hold it as a pledge when it is for a seductress.

17n Bread gained by deceit is sweet to a man,

But afterward his mouth will be filled with gravel.

18o Plans are established by counsel;

p By wise counsel wage war.

19q He who goes about as a talebearer reveals secrets;

Therefore do not associate with one rwho flatters with his lips.

20s Whoever curses his father or his mother,

t His lamp will be put out in deep darkness.

21u An inheritance gained hastily at the beginning

v Will not be blessed at the end.

22w Do not say, “I will 4recompense evil”;

x Wait for the LORD, and He will save you.

23Diverse weights are an abomination to the LORD,

And dishonest scales are not good.

24A man’s steps are of the LORD;

How then can a man understand his own way?

25It is a snare for a man to devote rashly something as holy,

And afterward to reconsider his vows.

26y A wise king sifts out the wicked,

And brings the threshing wheel over them.

27z The spirit of a man is the lamp of the LORD,

Searching all the 5inner depths of his heart.

28a Mercy and truth preserve the king,

And by 6lovingkindness he upholds his throne.

29The glory of young men is their strength,

And bthe splendor of old men is their gray head.

30Blows that hurt cleanse away evil,

As do stripes the 7inner depths of the heart.

Proverbs 21

The LORD Considers the Heart

1The king’s heart is in the hand of the LORD,

Like the 1rivers of water;

He turns it wherever He wishes.

2a Every way of a man is right in his own eyes,

b But the LORD weighs the hearts.

3c To do righteousness and justice

Is more acceptable to the LORD than sacrifice.

4d A haughty look, a proud heart,

And the 2plowing of the wicked are sin.

5e The plans of the diligent lead surely to plenty,

But those of everyone who is hasty, surely to poverty.

6f Getting treasures by a lying tongue

3 Is the fleeting fantasy of those who seek death.

7The violence of the wicked will 4destroy them,

Because they refuse to do justice.

8The way of 5a guilty man is perverse;

But as for the pure, his work is right.

9Better to dwell in a corner of a housetop,

Than in a house shared with ga contentious woman.

10h The soul of the wicked desires evil;

His neighbor finds no favor in his eyes.

11When the scoffer is punished, the simple is made wise;

But when the iwise is instructed, he receives knowledge.

12The righteous God wisely considers the house of the wicked,

Overthrowing the wicked for their wickedness.

13j Whoever shuts his ears to the cry of the poor

Will also cry himself and not be heard.

14A gift in secret pacifies anger,

And a bribe 6behind the back, strong wrath.

15It is a joy for the just to do justice,

But destruction will come to the workers of iniquity.

16A man who wanders from the way of understanding

Will rest in the assembly of the kdead.

17He who loves pleasure will be a poor man;

He who loves wine and oil will not be rich.

18The wicked shall be a ransom for the righteous,

And the unfaithful for the upright.

19Better to dwell 7in the wilderness,

Than with a contentious and angry woman.

20l There is desirable treasure,

And oil in the dwelling of the wise,

But a foolish man squanders it.

21m He who follows righteousness and mercy

Finds life, righteousness and honor.

22A nwise man 8scales the city of the mighty,

And brings down the trusted stronghold.

23o Whoever guards his mouth and tongue

Keeps his soul from troubles.

24A proud and haughty man—“Scoffer” is his name;

He acts with arrogant pride.

25The pdesire of the lazy man kills him,

For his hands refuse to labor.

26He covets greedily all day long,

But the righteous qgives and does not spare.

27r The sacrifice of the wicked is an abomination;

How much more when he brings it with wicked intent!

28A false witness shall perish,

But the man who hears him will speak endlessly.

29A wicked man hardens his face,

But as for the upright, he 9establishes his way.

30s There is no wisdom or understanding

Or counsel against the LORD.

31The horse is prepared for the day of battle,

But tdeliverance is of the LORD.

Proverbs 22

The Value of a Good Name

1A agood name is to be chosen rather than great riches,

Loving favor rather than silver and gold.

2The brich and the poor have this in common,

The cLORD is the maker of them all.

3A prudent man foresees evil and hides himself,

But the simple pass on and are dpunished.

4By humility and the fear of the LORD

Are riches and honor and life.

5Thorns and snares are in the way of the perverse;

He who guards his soul will be far from them.

6e Train up a child in the way he should go,

1 And when he is old he will not depart from it.

7The frich rules over the poor,

And the borrower is servant to the lender.

8He who sows iniquity will reap gsorrow,2

And the rod of his anger will fail.

9h He who has a 3generous eye will be iblessed,

For he gives of his bread to the poor.

10j Cast out the scoffer, and contention will leave;

Yes, strife and reproach will cease.

11k He who loves purity of heart

And has grace on his lips,

The king will be his friend.

12The eyes of the LORD preserve knowledge,

But He overthrows the words of the faithless.

13l The lazy man says, “There is a lion outside!

I shall be slain in the streets!”

14m The mouth of an immoral woman is a deep pit;

n He who is abhorred by the LORD will fall there.

15Foolishness is bound up in the heart of a child;

o The rod of correction will drive it far from him.

16He who oppresses the poor to increase his riches,

And he who gives to the rich, will surely come to poverty.

Sayings of the Wise

17Incline your ear and hear the words of the wise,

And apply your heart to my knowledge;

18For it is a pleasant thing if you keep them within you;

Let them all be fixed upon your lips,

19So that your trust may be in the LORD;

I have instructed you today, even you.

20Have I not written to you excellent things

Of counsels and knowledge,

21p That I may make you know the certainty of the words of truth,

q That you may answer words of truth

To those who 4send to you?

22Do not rob the rpoor because he is poor,

Nor oppress the afflicted at the gate;

23s For the LORD will plead their cause,

And plunder the soul of those who plunder them.

24Make no friendship with an angry man,

And with a tfurious man do not go,

25Lest you learn his ways

And set a snare for your soul.

26u Do not be one of those who 5shakes hands in a pledge,

One of those who is 6surety for debts;

27If you have nothing with which to pay,

Why should he take away your bed from under you?

28v Do not remove the ancient 7landmark

Which your fathers have set.

29Do you see a man who 8excels in his work?

He will stand before kings;

He will not stand before 9unknown men.

Proverbs 23

Listen to Your Father

1When you sit down to eat with a ruler,

Consider carefully what is before you;

2And put a knife to your throat

If you are a man given to appetite.

3Do not desire his delicacies,

For they are deceptive food.

4a Do not overwork to be rich;

b Because of your own understanding, cease!

51 Will you set your eyes on that which is not?

For riches certainly make themselves wings;

They fly away like an eagle toward heaven.

6Do not eat the bread of ca2 miser,

Nor desire his delicacies;

7For as he thinks in his heart, so is he.

“Eat and drink!” dhe says to you,

But his heart is not with you.

8The morsel you have eaten, you will vomit up,

And waste your pleasant words.

9e Do not speak in the hearing of a fool,

For he will despise the wisdom of your words.

10Do not remove the ancient 3landmark,

Nor enter the fields of the fatherless;

11f For their Redeemer is mighty;

He will plead their cause against you.

12Apply your heart to instruction,

And your ears to words of knowledge.

13g Do not withhold correction from a child,

For if you beat him with a rod, he will not die.

14You shall beat him with a rod,

And deliver his soul from 4hell.

15My son, if your heart is wise,

My heart will rejoice—indeed, I myself;

16Yes, my 5inmost being will rejoice

When your lips speak right things.

17h Do not let your heart envy sinners,

But ibe zealous for the fear of the LORD all the day;

18j For surely there is a 6hereafter,

And your hope will not be cut off.

19Hear, my son, and be wise;

And guide your heart in the way.

20k Do not mix with winebibbers,

Or with gluttonous eaters of meat;

21For the drunkard and the glutton will come to poverty,

And drowsiness will clothe a man with rags.

22l Listen to your father who begot you,

And do not despise your mother when she is old.

23m Buy the truth, and do not sell it,

Also wisdom and instruction and understanding.

24n The father of the righteous will greatly rejoice,

And he who begets a wise child will delight in him.

25Let your father and your mother be glad,

And let her who bore you rejoice.

26My son, give me your heart,

And let your eyes observe my ways.

27o For a harlot is a deep pit,

And a seductress is a narrow well.

28p She also lies in wait as for a victim,

And increases the unfaithful among men.

29q Who has woe?

Who has sorrow?

Who has contentions?

Who has complaints?

Who has wounds without cause?

Who rhas redness of eyes?

30s Those who linger long at the wine,

Those who go in search of tmixed wine.

31Do not look on the wine when it is red,

When it sparkles in the cup,

When it 7swirls around smoothly;

32At the last it bites like a serpent,

And stings like a viper.

33Your eyes will see strange things,

And your heart will utter perverse things.

34Yes, you will be like one who lies down in the 8midst of the sea,

Or like one who lies at the top of the mast, saying:

35“Theyu have struck me, but I was not hurt;

They have beaten me, but I did not feel it.

When shall vI awake, that I may seek another drink?”

Proverbs 24

Do Not Envy Evil Men

1Do not be aenvious of evil men,

Nor desire to be with them;

2For their heart devises violence,

And their lips talk of troublemaking.

3Through wisdom a house is built,

And by understanding it is established;

4By knowledge the rooms are filled

With all precious and pleasant riches.

5b A wise man is strong,

Yes, a man of knowledge increases strength;

6c For by wise counsel you will wage your own war,

And in a multitude of counselors there is safety.

7d Wisdom is too lofty for a fool;

He does not open his mouth in the gate.

8He who eplots to do evil

Will be called a 1schemer.

9The devising of foolishness is sin,

And the scoffer is an abomination to men.

10If you ffaint in the day of adversity,

Your strength is small.

11g Deliver those who are drawn toward death,

And hold back those stumbling to the slaughter.

12If you say, “Surely we did not know this,”

Does not hHe who weighs the hearts consider it?

He who keeps your soul, does He not know it?

And will He not render to each man iaccording to his deeds?

13My son, jeat honey because it is good,

And the honeycomb which is sweet to your taste;

14k So shall the knowledge of wisdom be to your soul;

If you have found it, there is a 2prospect,

And your hope will not be cut off.

15Do not lie in wait, O wicked man, against the dwelling of the righteous;

Do not plunder his resting place;

16l For a righteous man may fall seven times

And rise again,

m But the wicked shall fall by calamity.

17n Do not rejoice when your enemy falls,

And do not let your heart be glad when he stumbles;

18Lest the LORD see it, and 3it displease Him,

And He turn away His wrath from him.

19o Do not fret because of evildoers,

Nor be envious of the wicked;

20For there will be no prospect for the evil man;

The lamp of the wicked will be put out.

21My son, pfear the LORD and the king;

Do not associate with those given to change;

22For their calamity will rise suddenly,

And who knows the ruin those two can bring?

Further Sayings of the Wise

23These things also belong to the wise:

q It is not good to 4show partiality in judgment.

24r He who says to the wicked, “You are righteous,”

Him the people will curse;

Nations will abhor him.

25But those who rebuke the wicked will have sdelight,

And a good blessing will come upon them.

26He who gives a right answer kisses the lips.

27t Prepare your outside work,

Make it fit for yourself in the field;

And afterward build your house.

28u Do not be a witness against your neighbor without cause,

5 For would you deceive with your lips?

29v Do not say, “I will do to him just as he has done to me;

I will render to the man according to his work.”

30I went by the field of the lazy man,

And by the vineyard of the man devoid of understanding;

31And there it was, wall overgrown with thorns;

Its surface was covered with nettles;

Its stone wall was broken down.

32When I saw it, I considered it well;

I looked on it and received instruction:

33x A little sleep, a little slumber,

A little folding of the hands to rest;

34y So shall your poverty come like 6a prowler,

And your need like 7an armed man.

Proverbs 25

Further Wise Sayings of Solomon

1Thesea also are proverbs of Solomon which the men of Hezekiah king of Judah copied:

2b It is the glory of God to conceal a matter,

But the glory of kings is to search out a matter.

3As the heavens for height and the earth for depth,

So the heart of kings is unsearchable.

4c Take away the dross from silver,

And it will go to the silversmith for jewelry.

5Take away the wicked from before the king,

And his throne will be established in drighteousness.

6Do not exalt yourself in the presence of the king,

And do not stand in the place of the great;

7e For it is better that he say to you,

“Come up here,”

Than that you should be put lower in the presence of the prince,

Whom your eyes have seen.

8f Do not go hastily to 1court;

For what will you do in the end,

When your neighbor has put you to shame?

9g Debate your case with your neighbor,

And do not disclose the secret to another;

10Lest he who hears it expose your shame,

And 2your reputation be ruined.

11A word fitly hspoken is like apples of gold

In settings of silver.

12Like an earring of gold and an ornament of fine gold

Is a wise rebuker to an obedient ear.

13i Like the cold of snow in time of harvest

Is a faithful messenger to those who send him,

For he refreshes the soul of his masters.

14j Whoever falsely boasts of giving

Is like kclouds and wind without rain.

15l By long forbearance a ruler is persuaded,

And a gentle tongue breaks a bone.

16Have you found honey?

Eat only as much as you need,

Lest you be filled with it and vomit.

17Seldom set foot in your neighbor’s house,

Lest he become weary of you and hate you.

18m A man who bears false witness against his neighbor

Is like a club, a sword, and a sharp arrow.

19Confidence in an unfaithful man in time of trouble

Is like a bad tooth and a foot out of joint.

20Like one who takes away a garment in cold weather,

And like vinegar on soda,

Is one who nsings songs to a heavy heart.

21o If your enemy is hungry, give him bread to eat;

And if he is thirsty, give him water to drink;

22For so you will heap coals of fire on his head,

p And the LORD will reward you.

23The north wind brings forth rain,

And qa backbiting tongue an angry countenance.

24r It is better to dwell in a corner of a housetop,

Than in a house shared with a contentious woman.

25As cold water to a weary soul,

So is sgood news from a far country.

26A righteous man who falters before the wicked

Is like a murky spring and a 3polluted well.

27It is not good to eat much honey;

So tto seek one’s own glory is not glory.

28u Whoever has no rule over his own spirit

Is like a city broken down, without walls.

Proverbs 26

Honor Is Not Fitting for a Fool

1As snow in summer aand rain in harvest,

So honor is not fitting for a fool.

2Like a flitting sparrow, like a flying swallow,

So ba curse without cause shall not alight.

3c A whip for the horse,

A bridle for the donkey,

And a rod for the fool’s back.

4Do not answer a fool according to his folly,

Lest you also be like him.

5d Answer a fool according to his folly,

Lest he be wise in his own eyes.

6He who sends a message by the hand of a fool

Cuts off his own feet and drinks violence.

7Like the legs of the lame that hang limp

Is a proverb in the mouth of fools.

8Like one who binds a stone in a sling

Is he who gives honor to a fool.

9Like a thorn that goes into the hand of a drunkard

Is a proverb in the mouth of fools.

101 The great God who formed everything

Gives the fool his hire and the transgressor his wages.

11e As a dog returns to his own vomit,

f So a fool repeats his folly.

12g Do you see a man wise in his own eyes?

There is more hope for a fool than for him.

13The lazy man says, “There is a lion in the road!

A fierce lion is in the 2streets!”

14As a door turns on its hinges,

So does the lazy man on his bed.

15The hlazy man buries his hand in the 3bowl;

It wearies him to bring it back to his mouth.

16The lazy man is wiser in his own eyes

Than seven men who can answer sensibly.

17He who passes by and meddles in a quarrel not his own

Is like one who takes a dog by the ears.

18Like a madman who throws firebrands, arrows, and death,

19Is the man who deceives his neighbor,

And says, i“I was only joking!”

20Where there is no wood, the fire goes out;

And where there is no 4talebearer, strife ceases.

21j As charcoal is to burning coals, and wood to fire,

So is a contentious man to kindle strife.

22The words of a 5talebearer are like 6tasty trifles,

And they go down into the 7inmost body.

23Fervent lips with a wicked heart

Are like earthenware covered with silver dross.

24He who hates, disguises it with his lips,

And lays up deceit within himself;

25k When 8he speaks kindly, do not believe him,

For there are seven abominations in his heart;

26Though his hatred is covered by deceit,

His wickedness will be revealed before the assembly.

27l Whoever digs a pit will fall into it,

And he who rolls a stone will have it roll back on him.

28A lying tongue hates those who are crushed by it,

And a flattering mouth works mruin.

Proverbs 27

My Son, Be Wise

1Doa not boast about tomorrow,

For you do not know what a day may bring forth.

2b Let another man praise you, and not your own mouth;

A stranger, and not your own lips.

3A stone is heavy and sand is weighty,

But a fool’s wrath is heavier than both of them.

4Wrath is cruel and anger a torrent,

But cwho is able to stand before jealousy?

5d Open rebuke is better

Than love carefully concealed.

6Faithful are the wounds of a friend,

But the kisses of an enemy are edeceitful.

7A satisfied soul 1loathes the honeycomb,

But to a hungry soul every bitter thing is sweet.

8Like a bird that wanders from its nest

Is a man who wanders from his place.

9Ointment and perfume delight the heart,

And the sweetness of a man’s friend gives delight by 2hearty counsel.

10Do not forsake your own friend or your father’s friend,

Nor go to your brother’s house in the day of your calamity;

f Better is a neighbor nearby than a brother far away.

11My son, be wise, and make my heart glad,

g That I may answer him who reproaches me.

12A prudent man foresees evil and hides himself;

The simple pass on and are hpunished.

13Take the garment of him who is surety for a stranger,

And hold it in pledge when he is surety for a seductress.

14He who blesses his friend with a loud voice, rising early in the morning,

It will be counted a curse to him.

15A icontinual dripping on a very rainy day

And a contentious woman are alike;

16Whoever 3restrains her restrains the wind,

And grasps oil with his right hand.

17As iron sharpens iron,

So a man sharpens the countenance of his friend.

18j Whoever 4keeps the fig tree will eat its fruit;

So he who waits on his master will be honored.

19As in water face reflects face,

So a man’s heart reveals the man.

20k Hell5 and 6Destruction are never full;

So lthe eyes of man are never satisfied.

21m The refining pot is for silver and the furnace for gold,

And a man is valued by what others say of him.

22n Though you grind a fool in a mortar with a pestle along with crushed grain,

Yet his foolishness will not depart from him.

23Be diligent to know the state of your oflocks,

And attend to your herds;

24For riches are not forever,

Nor does a crown endure to all generations.

25p When the hay is removed, and the tender grass shows itself,

And the herbs of the mountains are gathered in,

26The lambs will provide your clothing,

And the goats the price of a field;

27You shall have enough goats’ milk for your food,

For the food of your household,

And the nourishment of your maidservants.

Proverbs 28

The Righteous Are Bold as a Lion

1The awicked flee when no one pursues,

But the righteous are bold as a lion.

2Because of the transgression of a land, many are its princes;

But by a man of understanding and knowledge

Right will be prolonged.

3b A poor man who oppresses the poor

Is like a driving rain 1which leaves no food.

4c Those who forsake the law praise the wicked,

d But such as keep the law contend with them.

5e Evil men do not understand justice,

But fthose who seek the LORD understand all.

6Better is the poor who walks in his integrity

Than one perverse in his ways, though he be rich.

7Whoever keeps the law is a discerning son,

But a companion of gluttons shames his father.

8One who increases his possessions by usury and extortion

Gathers it for him who will pity the poor.

9One who turns away his ear from hearing the law,

g Even his prayer is an abomination.

10h Whoever causes the upright to go astray in an evil way,

He himself will fall into his own pit;

i But the blameless will inherit good.

11The rich man is wise in his own eyes,

But the poor who has understanding searches him out.

12When the righteous rejoice, there is great jglory;

But when the wicked arise, men 2hide themselves.

13k He who covers his sins will not prosper,

But whoever confesses and forsakes them will have mercy.

14Happy is the man who is always reverent,

But he who hardens his heart will fall into calamity.

15l Like a roaring lion and a charging bear

m Is a wicked ruler over poor people.

16A ruler who lacks understanding is a great noppressor,

But he who hates covetousness will prolong his days.

17o A man burdened with bloodshed will flee into a pit;

Let no one help him.

18Whoever walks blamelessly will be 3saved,

But he who is perverse in his ways will suddenly fall.

19p He who tills his land will have plenty of bread,

But he who follows frivolity will have poverty enough!

20A faithful man will abound with blessings,

q But he who hastens to be rich will not go unpunished.

21r To 4show partiality is not good,

s Because for a piece of bread a man will transgress.

22A man with an evil eye hastens after riches,

And does not consider that tpoverty will come upon him.

23u He who rebukes a man will find more favor afterward

Than he who flatters with the tongue.

24Whoever robs his father or his mother,

And says, “It is no transgression,”

The same vis companion to a destroyer.

25w He who is of a proud heart stirs up strife,

x But he who trusts in the LORD will be prospered.

26He who ytrusts in his own heart is a fool,

But whoever walks wisely will be delivered.

27z He who gives to the poor will not lack,

But he who hides his eyes will have many curses.

28When the wicked arise, amen hide themselves;

But when they perish, the righteous increase.

Proverbs 29

Happy Is He Who Keeps the Law

1Hea who is often rebuked, and hardens his neck,

Will suddenly be destroyed, and that without remedy.

2When the righteous 1are in authority, the bpeople rejoice;

But when a wicked man rules, cthe people groan.

3Whoever loves wisdom makes his father rejoice,

But a companion of harlots wastes his wealth.

4The king establishes the land by justice,

But he who receives bribes overthrows it.

5A man who dflatters his neighbor

Spreads a net for his feet.

6By transgression an evil man is snared,

But the righteous sings and rejoices.

7The righteous econsiders the cause of the poor,

But the wicked does not understand such knowledge.

8Scoffers fset a city aflame,

But wise men turn away wrath.

9If a wise man contends with a foolish man,

g Whether the fool rages or laughs, there is no peace.

10h The bloodthirsty hate the blameless,

But the upright seek his 2well-being.

11A fool vents all his ifeelings,3

But a wise man holds them back.

12If a ruler pays attention to lies,

All his servants become wicked.

13The poor man and the oppressor have this in common:

j The LORD gives light to the eyes of both.

14The king who judges the kpoor with truth,

His throne will be established forever.

15The rod and rebuke give lwisdom,

But a child left to himself brings shame to his mother.

16When the wicked are multiplied, transgression increases;

But the righteous will see their mfall.

17Correct your son, and he will give you rest;

Yes, he will give delight to your soul.

18n Where there is no 4revelation, the people cast off restraint;

But ohappy is he who keeps the law.

19A servant will not be corrected by mere words;

For though he understands, he will not respond.

20Do you see a man hasty in his words?

p There is more hope for a fool than for him.

21He who pampers his servant from childhood

Will have him as a son in the end.

22q An angry man stirs up strife,

And a furious man abounds in transgression.

23r A man’s pride will bring him low,

But the humble in spirit will retain honor.

24Whoever is a partner with a thief hates his own life;

s He 5swears to tell the truth, but reveals nothing.

25t The fear of man brings a snare,

But whoever trusts in the LORD shall be 6safe.

26u Many seek the ruler’s 7favor,

But justice for man comes from the LORD.

27An unjust man is an abomination to the righteous,

And he who is upright in the way is an abomination to the wicked.

Proverbs 30

The Wisdom of Agur

1The words of Agur the son of Jakeh, his utterance. This man declared to Ithiel—to Ithiel and Ucal:

2a Surely I am more stupid than any man,

And do not have the understanding of a man.

3I neither learned wisdom

Nor have bknowledge of the Holy One.

4c Who has ascended into heaven, or descended?

d Who has gathered the wind in His fists?

Who has bound the waters in a garment?

Who has established all the ends of the earth?

What is His name, and what is His Son’s name,

If you know?

5e Every word of God is 1pure;

f He is a shield to those who put their trust in Him.

6g Do not add to His words,

Lest He rebuke you, and you be found a liar.

7Two things I request of You

(Deprive me not before I die):

8Remove falsehood and lies far from me;

Give me neither poverty nor riches—

h Feed me with the food allotted to me;

9i Lest I be full and deny You,

And say, “Who is the LORD?”

Or lest I be poor and steal,

And profane the name of my God.

10Do not malign a servant to his master,

Lest he curse you, and you be found guilty.

11There is a generation that curses its jfather,

And does not bless its mother.

12There is a generation kthat is pure in its own eyes,

Yet is not washed from its filthiness.

13There is a generation—oh, how llofty are their eyes!

And their eyelids are 2lifted up.

14m There is a generation whose teeth are like swords,

And whose fangs are like knives,

n To devour the poor from off the earth,

And the needy from among men.

15The leech has two daughters—

Give and Give!

There are three things that are never satisfied,

Four never say, “Enough!”:

16o The3 grave,

The barren womb,

The earth that is not satisfied with water—

And the fire never says, “Enough!”

17p The eye that mocks his father,

And scorns obedience to his mother,

The ravens of the valley will pick it out,

And the young eagles will eat it.

18There are three things which are too wonderful for me,

Yes, four which I do not understand:

19The way of an eagle in the air,

The way of a serpent on a rock,

The way of a ship in the 4midst of the sea,

And the way of a man with a virgin.

20This is the way of an adulterous woman:

She eats and wipes her mouth,

And says, “I have done no wickedness.”

21For three things the earth is perturbed,

Yes, for four it cannot bear up:

22q For a servant when he reigns,

A fool when he is filled with food,

23A 5hateful woman when she is married,

And a maidservant who succeeds her mistress.

24There are four things which are little on the earth,

But they are exceedingly wise:

25r The ants are a people not strong,

Yet they prepare their food in the summer;

26s The 6rock badgers are a feeble folk,

Yet they make their homes in the crags;

27The locusts have no king,

Yet they all advance in ranks;

28The 7spider skillfully grasps with its hands,

And it is in kings’ palaces.

29There are three things which are majestic in pace,

Yes, four which are stately in walk:

30A lion, which is mighty among beasts

And does not turn away from any;

31A 8greyhound,

A male goat also,

And 9a king whose troops are with him.

32If you have been foolish in exalting yourself,

Or if you have devised evil, tput your hand on your mouth.

33For as the churning of milk produces butter,

And wringing the nose produces blood,

So the forcing of wrath produces strife.

Proverbs 31

The Words of King Lemuel’s Mother

1The words of King Lemuel, the utterance which his mother taught him:

2What, my son?

And what, son of my womb?

And what, ason of my vows?

3b Do not give your strength to women,

Nor your ways cto that which destroys kings.

4d It is not for kings, O Lemuel,

It is not for kings to drink wine,

Nor for princes intoxicating drink;

5e Lest they drink and forget the law,

And pervert the justice of all 1the afflicted.

6f Give strong drink to him who is perishing,

And wine to those who are bitter of heart.

7Let him drink and forget his poverty,

And remember his misery no more.

8g Open your mouth for the speechless,

In the cause of all who are 2appointed to die.

9Open your mouth, hjudge righteously,

And iplead the cause of the poor and needy.

The Virtuous Wife

10j Who3 can find a 4virtuous wife?

For her worth is far above rubies.

11The heart of her husband safely trusts her;

So he will have no lack of gain.

12She does him good and not evil

All the days of her life.

13She seeks wool and flax,

And willingly works with her hands.

14She is like the merchant ships,

She brings her food from afar.

15k She also rises while it is yet night,

And lprovides food for her household,

And a portion for her maidservants.

16She considers a field and buys it;

From 5her profits she plants a vineyard.

17She girds herself with strength,

And strengthens her arms.

18She perceives that her merchandise is good,

And her lamp does not go out by night.

19She stretches out her hands to the distaff,

And her hand holds the spindle.

20m She extends her hand to the poor,

Yes, she reaches out her hands to the needy.

21She is not afraid of snow for her household,

For all her household is clothed with scarlet.

22She makes tapestry for herself;

Her clothing is fine linen and purple.

23n Her husband is known in the gates,

When he sits among the elders of the land.

24She makes linen garments and sells them,

And supplies sashes for the merchants.

25Strength and honor are her clothing;

She shall rejoice in time to come.

26She opens her mouth with wisdom,

And on her tongue is the law of kindness.

27She watches over the ways of her household,

And does not eat the bread of idleness.

28Her children rise up and call her blessed;

Her husband also, and he praises her:

29“Many daughters have done well,

But you excel them all.”

30Charm is deceitful and beauty is passing,

But a woman who fears the LORD, she shall be praised.

31Give her of the fruit of her hands,

And let her own works praise her in the gates.

Proverbs Commentaries

Proverbs 1

1:1–7 These verses form the Prologue, where the reader is called to serious study for his own benefit. In a few brief words, he is introduced to: 1) the genre of this literature (v. 1); 2) a clear two-fold purpose (vv. 2–6); and 3) an all-important motto (v. 7).

1:1 proverbs. See Introduction: Title. The proverbs are short, pithy sayings which express timeless truth and wisdom. They arrest one’s thoughts, causing the reader to reflect on how one might apply divine principles to life situations (e.g., 2:12). Proverbs contains insights both in poetry and prose; yet, at the same time, it includes commands to be obeyed. God’s proverbs are not limited to this book alone (see Gen. 10:9; 1 Sam. 10:12; 24:13; Jer. 31:29; Ezek. 12:22; 18:2). Solomon. See Introduction: Author and Date. As Solomon became king of Israel, he sought and received wisdom and knowledge from the Lord (2 Chr 1:7–12), which led him to wealth, honor, and fame.

1:2–6 The two-fold purpose of the book is 1) to produce the skill of godly living by wisdom and instruction (v. 2a; expanded in vv. 3, 4), and 2) to develop discernment (v. 2b, expanded in v. 5).

1:2 wisdom. See Introduction: Historical and Theological Themes. To the Hebrew mind, wisdom was not knowledge alone, but the skill of living a godly life as God intended man to live (cf. Deut. 4:5–8). instruction. This refers to the discipline of the moral nature. understanding. This word looks at the mental discipline which matures one for spiritual discernment.

1:3 wisdom, justice, judgment, and equity. Expanding the purpose and terms of v. 2a, Proverbs engages in a process of schooling a son in the disciplines of: 1) wisdom (a different Heb. word from that in v. 2) which means discreet counsel or the ability to govern oneself by choice; 2) justice, the ability to conform to the will and standard of God; a practical righteousness that matches one’s positional righteousness; 3) judgment, the application of true righteousness in dealing with others; and 4) equity, the living of life in a fair, pleasing way.

1:4 prudence…simple. The purpose is to impart discernment to the naive and the ignorant. The root of “simple” is a word meaning “an open door,” an apt description of the undiscerning, who do not know what to keep in or out of their minds. young…knowledge and discretion. To make one ponder before sinning, thus to make a responsible choice.

1:5 counsel. The wise believer will have the ability to guide or govern others with truth.

1:6 understand a proverb…enigma. Proverbs seeks to sharpen the mind by schooling one in “parabolic speech” and “dark sayings” that need reflection and interpretation. riddles. Study of the Scriptures is sufficient to provide the wisdom for the perplexities of life.

1:7 The fear of the LORD. The overarching theme of this book and particularly the first 9 chapters is introduced—reverence for God (see v. 29; 2:5; 3:7; 8:13; 9:10; 14:26, 27; cf. also Job 28:28; Ps. 34:11; Acts 9:31). See Introduction: Historical and Theological Themes. This reverential awe and admiring, submissive fear is foundational for all spiritual knowledge and wisdom (cf. 2:4–6; 9:10; 15:33; Job 28:28; Ps. 111:10; Eccl. 12:13). While the unbeliever may make statements about life and truth, he does not have true or ultimate knowledge until he is in a redemptive relationship of reverential awe with God. Note the progression here: 1) teaching about God; 2) learning about God; 3) fearing God; 4) knowing God; and 5) imitating God’s wisdom. The fear of the Lord is a state of mind in which one’s own attitudes, will, feelings, deeds, and goals are exchanged for God’s (cf. Ps. 42:1).

1:8—9:18 This lengthy section features parental praise of wisdom in the form of didactic addresses. These chapters prepare the reader for the actual proverbs that begin in 10:1ff.

1:10–19 Here is a warning against enticement by sinners who will succeed if his son fails to embrace wisdom (v. 8).

1:10 sinners. This term is reserved in Scripture to describe unbelievers for whom sin is continual and who endeavor to persuade even believers to sin with them (see note on James 4:8). The sins of murder and robbery are used as illustrations of such folly.

1:11 Come with us. The intimidating force of peer pressure is often the way to entice those who lack wisdom.

1:12 swallow. The wicked devise a plot of deception in which the innocent are captured and victimized like one who is taken by death itself—as with Joseph (Gen. 37:20ff.), Jeremiah (Jer. 38:6–13), and Daniel (Dan. 6:16, 17). “Sheol” is the place of death. For the wicked it is a place of no return (Job 7:9), darkness (Ps. 143:3), and torment (Is. 14:11).

1:13 We…spoil. This is the enlisting of the innocent without full disclosure of intent. Abundant spoil is promised by this outright robbery, which is made to appear easy and safe for the thieves and murderers.

1:15 do not walk. This directly confronts the invitation of v. 11. Sin must be rejected at the first temptation (cf. Ps. 119:114, 115; James 1:15) by refusing even the association that can lead to sin (cf. Ps. 1:1–6). Avoid the beginnings of sin (see 4:14).

1:17 the net is spread. It would be ineffective to set up a net for catching a bird in full view of the bird. Taken with v. 18, this analogy means that the sinner sets up his trap for the innocent in secret, but in the end the trap is sprung on him (v. 19). This greed entraps him (cf. 1 Tim. 6:9–11). Stupid sinners rush to their own ruin.

1:20–33 In this section, wisdom is personified and speaks in the first person, emphasizing the serious consequences that come to those who reject it. Similar personifications of wisdom occur in 3:14–18; 8:1–36; 9:1–12.

1:21 cries out…in the city. While enticement is covert and secret (v. 10), wisdom, with nothing to hide, is available to everyone, being found in the most prominent of public places.

1:22 How long. Three questions reveal 3 classes of those needing wisdom, and the downward progression of sin: 1) the simple or naive, who are ignorant; 2) scorners or mockers, who commit more serious, determined acts; and 3) fools or obstinate unbelievers, who will not listen to the truth. Proverbs aims its wisdom primarily at the first group.

1:23 rebuke. God’s wisdom brings to bear against the sinner indictments for sin that demand repentance. To the one who does repent, God promises the spirit or essence of true wisdom linked to divine revelation.

1:24–26 Sinners who respond with indifference and mockery at God’s indictments increase their guilt (cf. Rom. 2:5) and bring upon themselves the wrath of God’s mockery and indifference (vv. 26, 27). Some wait to seek God until it is too late. See Deut. 1:45; 1 Sam. 28:6; Ps. 18:41.

1:26, 27 calamity…terror…destruction…distress and anguish. All these terms describe the severe troubles of divine judgment. When sinners who have rejected wisdom call on God in the day of judgment, God will respond to their distress with derision.

1:28–32 God’s rejection of sinners is carefully detailed. This is the aspect of God’s wrath expressed in His abandonment of sinners. See notes on Rom. 1:24–28. No prayers or diligent seeking will help them (cf. 8:17).

1:28–30 I will not answer. God will withdraw His invitation to sinners because they have rejected Him. Note the rejection of wisdom (v. 7), knowledge (v. 22), reproof (vv. 23, 24), and counsel (v. 25).

1:31 eat the fruit of their own way. The ultimate punishment is God’s giving a people up to the result of their wickedness. Cf. Rom. 1:24–28.

1:32 complacency. Willful carelessness or lack of appropriate care is intended.

Proverbs 2

2:1 my words. Solomon has taken God’s law and made it his own by faith and obedience, as well as teaching. The wisdom of these words is available to those who, first of all, understand the rich value (“treasure”) that wisdom possesses. Appropriating wisdom begins when one values it above all else.

2:2 ear…heart. See note on 4:21–23. Once wisdom is properly valued, both the ear and mind are captivated by it.

2:3 cry out for discernment. This shows the passionate pleading of one who is desperate to know and apply the truth of God. The least bit of indifference will leave one bereft of the fullness of wisdom.

2:4 seek…search. A desiring search, the most intensive of a lifetime. Cf. Job 28:1–28 for a parallel.

2:6 His mouth. The words of His mouth are contained in Scripture. It is there that God speaks (cf. Heb. 1:1, 2; 2 Pet. 1:20, 21). Wisdom comes only by revelation.

2:7, 8 the upright. This identifies those who are true believers, who seek to know, love, and obey God and to live righteously. These covenant keepers alone can know wisdom and experience God’s protection.

2:9 righteousness…justice, equity. The ethical triad of 1:3.

2:10 wisdom enters your heart. See note on 4:21–23.

2:11 Discretion…understanding. Truth is the protector from all evil (see Ps. 119:11, 97–104).

2:12 speaks perverse things. Twisted speech is typical of those who reject wisdom (cf. Prov. 8:13; 10:31, 32).

2:14 Fools love most what is worst.

2:16 immoral woman. She is the harlot repeatedly condemned in Proverbs (cf. 5:1–23; 6:20–29; 7:1–27; 22:14; 23:27), as in the rest of Scripture (Ex. 20:14; Lev. 20:10). Lit. she is “foreign” or “strange” because such women were at first from outside Israel, but came to include any prostitute or adulteress. Her words are the flattering or smooth words of Prov. 17:14–20.

2:17 forsakes the companion. She leaves the guidance and friendship of her husband (cf. 16:28; 17:9). forgets the covenant. In a wide sense this could be the covenant of Sinai (Ex 20:14), but specifically looks to the marriage covenant of Gen. 2:24, with its commitment to fidelity.

2:18 leads down to death. The destructive nature of this blinding sin leads one to walk alongside death (see vv. 8, 9, 12, 15). Death in Proverbs is presented as both a gradual descent (5:23) and a sudden end (29:1).

2:19 None who go…return. The irreversible nature of continuing in this sin points to its devastating consequences. It leads to physical death, as expressed in the Heb. euphemisms of v. 22 (“cut off” and “uprooted”). After that comes the reality of eternal death.

2:21 dwell in the land…remain. Exactly opposite to those who live in sexual sin and are headed for death, those who belong to the LORD will live. See note on 8:18–21.

Proverbs 3

3:1–35 Here the study of truth leading to wisdom is commended to all. This is enforced by a contrast of the destinies of the wise and wicked.

3:1–20 Solomon instructs that wisdom is: 1) rooted in sound teaching (vv. 1–4); 2) rests in trust in God (vv. 5, 6), and 3) rewards those who obey (vv. 7–10). While wisdom demands chastening, it brings profound benefits (vv. 13–18), and its importance is clear since it undergirded God’s creation (vv. 19, 20).

3:1 my law. Heb. “Torah,” from the verb “to throw, distribute, or teach,” hence “teachings.” It is used of God’s law (29:18), but here, as in 2:1, it is used of the commands and principles that God gave through Solomon. heart. See note on 4:21–23.

3:3 neck…heart. The virtues of mercy (the Heb. word for lovingkindness and loyal love) and truth that come from God are to become part of us—outwardly in our behavior for all to see as an adornment of spiritual beauty, and inwardly as the subject of our meditation (cf. Deut. 6:4–9). Such inward and outward mercy and truth is evidence of New Covenant salvation (cf. Jer. 31:33, 34).

3:4 God and man. Cf. Christ in Luke 2:52.

3:7 This is alluded to by Paul in Rom. 12:16.

3:8 health…strength. The strength here is in the marrow, the inner parts (Job 21:24). God is promising physical well-being for those who live wisely according to His will. Such physical well-being is what David forfeited before he confessed that he had sinned against Bathsheba and Uriah (see Pss. 32:3, 4; 51:8).

3:9, 10 Honor the LORD…possessions. A biblical view of possessions demands using them for honoring God. This is accomplished by trusting God (v. 5); by giving the first and best to God (“firstfruits”; cf. Ex. 22:29; 23:19; Deut. 18:4); by being fair (vv. 27, 28); by giving generously (11:25); and by expressing gratitude for all He gives (Deut. 6:9–11). The result of such faithfulness to honor Him is prosperity and satisfaction.

3:11, 12 not despise…chastening. Since even the wisest of God’s children are subject to sin, there is necessity of God’s fatherly discipline to increase wisdom and blessing. Such correction should not be resisted. See notes on Heb. 12:5–11.

3:14, 15 Cf. Ps. 19:10, 11. Divine wisdom yields the richest treasures, described in vv. 14–18 as “profits,” “length of days,” “riches,” “honor,” “pleasantness,” “peace,” “life,” and happiness.

3:18 tree of life. This expression is a metaphor referring to temporal and spiritual renewal and refreshment (cf. 11:30; 13:12; 15:4).

3:19, 20 Solomon is indicating that wisdom is basic to all of life, for by it God created everything. Since God used it to create the universe, how eager must we be to use it to live in this universe.

3:22 life to your soul. The association of wisdom with the inner spiritual life (cf. vv. 2, 16) unfolds throughout the book (cf. 4:10, 22; 7:2; 8:35; 9:11; 10:11, 16, 17; 11:19, 30; 12:28; 13:14; 14:27; 15:4, 24; 16:22; 19:23; 21:21; 22:4). grace to your neck. The wisdom of God will adorn one’s life for all to see its beauty (cf. 1:9).

3:25, 26 afraid…confidence. Living in God’s wisdom provides the basis for the believer’s peace of mind (v. 24) and removes fear (v. 25).

3:28 neighbor. A neighbor is anyone in need whom God brings across one’s path. See Luke 10:29–37.

3:29 devise…dwells. Do not plan evil against one trusting in your protection.

3:30 strive. This can mean “come to hand blows,” or, with legal overtones, “accuse a man.”

3:31 envy. Many law-keepers wish they were law-breakers (Ps. 37:1–7). They would like to be oppressors rather than the oppressed.

3:32 abomination. Specifically, an abomination is an attitude or act that is incompatible with God’s nature and intolerable to Him, leading to His anger and judgment. This is an important theme in Proverbs (see note on 6:16–19). secret counsel. This means that God discloses Himself and His truth to the upright (cf. Ps. 25:14).

3:34 humble. Lit. “he who bends himself” (James 4:6; 1 Pet. 5:5).

Proverbs 4

4:2 good doctrine…my law. There is no wisdom but that which is linked to good doctrine, which should be the focal point of all instruction (cf. 1 Tim. 1:10; 4:13, 16; 5:17; 2 Tim. 3:10, 16; 4:2; Titus 1:9; 2:1, 10).

4:3–5 my father’s son…my mother. This is Solomon’s reference to David and Bathsheba (2 Sam. 12:24).

4:8 Exalt…embrace. The more highly one esteems wisdom, the more highly wisdom lifts that person.

4:9 head. See note on 3:22.

4:13 Take…not let go; keep. The father commanded his son in v. 5 to “get wisdom”; here he commands him to hold on to it.

4:14 Do not enter the path of the wicked. Sin is best dealt with at its beginning by the application of necessary wisdom to suit the initial temptation (cf. Ps. 1:1).

4:15 Four verbs identify aspects necessary in urgently dealing with sin at its start (v. 14): 1) avoid the sinful situation; 2) travel as far from it as possible; 3) turn away from the sin; and 4) pass beyond or escape the sin. The plan here fits exactly with the pattern of sin’s enticement outlined in James 1:13–15.

4:16, 17 they do not sleep. Cf. 3:24. They have to sin before they can sleep, and they view their sin as food for their hungry, wicked souls.

4:18 path of the…shining sun. The path of the believer is one of increasing light, just as a sunrise begins with the faint glow of dawn and proceeds to the splendor of noonday.

4:21–23 heart. The “heart” commonly refers to the mind as the center of thinking and reason (3:3; 6:21; 7:3), but also includes the emotions (15:15, 30), the will (11:20; 14:14), and thus, the whole inner being (3:5). The heart is the depository of all wisdom and the source of whatever affects speech (v. 24), sight (v. 25), and conduct (vv. 26, 27).

Proverbs 5

5:1, 2 pay attention. The wise father marshals all the essential terms to sum up his call to wisdom (cf. 1:2; 2:2; 3:13; 4:5).

5:3 lips…mouth. Seduction begins with deceptive flattery (cf. 2:16). Lips of honey should be part of true love in marriage (Song 4:11).

5:4, 5 in the end. Lit. “the future” of tasting her lips is like “wormwood,” a symbol of suffering (cf. Deut. 29:18), and a “sword,” the symbol of death. She travels on the road to death and hell (cf. 2:18).

5:5 hell. See note on 1:12.

5:6 Her ways are unstable. Her steps willfully and predictably stagger here and there as she has no concern for the abyss ahead.

5:7–14 These verses describe the high price of infidelity. The focus here is on the guilty suffering of the one who yields to lust rather than obeying God’s law. Contrast the proper response to such temptation in the case of Joseph (Gen. 39:1–12).

5:9, 10 your honor to others. The consequences of this sin may include slavery, as a commuted punishment, instead of death that should have come for adultery (Deut. 22:22). In that case, “the cruel one” was the judge and the “others” were the masters to whom all the energy of youth was directed in slavery. All personal wealth was lost to outsiders, and one served in a stranger’s house helping him to prosper.

5:11 flesh and…body. This could be a reference to venereal disease (cf. 1 Cor. 6:18), or to the natural end of life. At that point, filled with an irreversible regret (v. 12), the ruined sinner vainly laments his neglect of warning and his sad disgrace.

5:14 midst of the assembly. A most painful loss in such a situation is public disgrace in the community. There can be public confession, discipline, and forgiveness, but not restoration to one’s former place of honor and service. See 6:33.

5:15–19 Using the imagery of water, the joy of a faithful marriage is contrasted with the disaster of infidelity (vv. 9–14). “Cistern” and “well” refer to the wife from whom the husband is to draw all his satisfying refreshment, sexually and affectionately (v. 19; cf. 9:17, 18; Song 4:9–11).

5:16, 17 fountains…streams. The euphemism refers to the male procreation capacity with the idea of the foolish as a fountain scattering precious water—a picture of the wastefulness of sexual promiscuity. The result of such indiscriminate sin is called “streams of waters in the streets,” a graphic description of the illegitimate street children of harlotry. Rather, says Solomon, “let them be only your own” and not the children of such immoral strangers.

5:18 fountain…blessed. God offers to bless male procreation when it is confined to one’s wife. It should be noted that, in spite of the sinful polygamy of David and Solomon, as well as the disastrous polygamy of Rehoboam (cf. 2 Chr. 11:21), the instruction here identifies God’s ideal as one wife from youth on.

5:19 graceful doe. The doe has graceful beauty in her face and form and is often used in the poetry of Bible times for the beauty of a woman. breasts. This is imagery of affection (cf. Song 1:13; 4:1–7; 7:7, 8).

5:20 Such behavior is presented as having no benefit; thus, to justify such folly is senseless.

5:21, 22 ponders…caught. The LORD sees all that man does and in mercy withholds immediate judgment, allowing the sinner time to repent or to be caught in his own sin (cf. Num. 32:23; Pss. 7:15, 16; 57:6; Prov. 1:17; Gal. 6:7, 8). Note the example of Haman (Esth. 5:9–14; 7:1–10).

5:23 He shall die. See note on 2:18.

Proverbs 6

6:1 surety…pledge. The foolishness here is making one’s self responsible for another’s debt and pledging to pay if the other defaults (cf. 11:15; 17:18; 20:16; 22:26). While there is precedent for such a practice, it is far better to give to those in need (see Deut. 15:1–15; 19:17) or lend without interest (see Lev. 25:35–38; 28:8).

6:2–4 snared…come into the hand. Cf. 22:26, 27. Anyone who becomes responsible for another person’s debt is trapped and controlled because he has yielded control of what God has given him as a stewardship. The situation is so serious that it is imperative to take control of one’s own God-given resources and get out of such an intolerable arrangement immediately (“deliver yourself,” vv. 3, 4) before coming to poverty or slavery. Cf. Gen. 43:9; 44:32, 33.

6:6–11 A warning against laziness is appropriate after the discussion on the folly of guaranteeing someone else’s debt, since it is often lazy people who want sureties.

6:6 ant…sluggard. Cf. 30:25. The ant is an example of industry, diligence, and planning (vv. 7, 8) and serves as a rebuke to a sluggard (a lazy one who lacks self-control). Folly sends a lazy man to learn from an ant (see 10:4, 26; 12:24; 13:4; 15:19; 19:15; 20:4; 26:14–16).

6:11 prowler…armed man. The lazy man, with his inordinate devotion to sleep rather than work (vv. 9, 10), learns too late, thus coming to inescapable poverty just as a victim is overpowered by a robber (see 24:33, 34). While laziness leads to poverty (cf. 10:4, 5; 13:4; 20:4, 13), laziness is not always the cause of poverty (cf. 14:31; 17:5; 19:1, 17, 22; 21:12; 28:3, 11).

Prov. 6:11

Symbols for the Bible

Symbol: 1. Jesus Christ

Reality: Personification of the Word

Texts: John 1:1; Rev. 19:13

Symbol: 2. Valuable Metals

Reality: Incalculable worth

Texts: Ps. 12:6 (silver)

Pss. 19:10; 119:27 (gold)

Symbol: 3. Seed

Reality: Source of new life

Texts: Matt. 13:10-23; James 1:18; 1 Pet. 1:23

Symbol: 4. Water

Reality: Cleansing from sin

Texts: Eph. 5:25-27; Rev. 21:6; 22:17

Symbol: 5. Mirror

Reality: Self-examination

Texts: James 1:22-25

Symbol: 6. Food

Reality: Nourishment to the soul

Texts: 1 Cor. 3:2; 1 Pet. 2:1-3 (milk)

Deut. 8:3; Matt. 4:4 (bread)

1 Cor. 3:3; Heb. 5:12-14 (meat)

Ps. 19:10 (honey)

Symbol: 7. Clothing

Reality: A life dressed in truth

Texts: Titus 2:10; 1 Pet. 3:5

Symbol: 8. Lamp

Reality: Light for direction

Texts: Ps. 119:105; Prov. 6:23; 2 Pet. 1:19

Symbol: 9. Sword

Reality: Spiritual weapon

Texts: Eph. 6:17 (outwardly)

Heb. 4:12 (inwardly)

Symbol: 10. Plumb line

Reality: Benchmark of spiritual reality

Texts: Amos 7:8

Symbol: 11. Hammer

Reality: Powerful judgment

Texts: Jer. 23:29

Symbol: 12. Fire

Reality: Painful judgment

Texts: Jer. 5:14; 20:9; 23:29

6:12 A worthless person. A scoundrel (1 Sam. 25:25; Job 34:18), lit. a “man of Belial” (useless; cf. 1 Sam. 2:12; 30:22), a term which came to be used of the Devil himself (see 2 Cor. 6:15).

6:13 winks…shuffles…points. Apparently this was common in the East. Fearing detection, and to hide his intention, the deceiver spoke lies to the victim while giving signals with his eyes, hands, and feet to someone else in on the deception to carry out the intrigue.

6:14 discord. The sin of strife, dissent, or creating conflict intentionally recurs in Proverbs (15:18; 16:28; 17:14; 18:19; 21:9, 19; 22:10; 23:29; 25:24; 26:21; 27:15; 28:25; 29:22).

6:15 without remedy. The results of iniquity can be irreversible. His punishment will fit his crime when God judges.

6:16–19 six…seven. The sequence of these two numbers was used both to represent totality and as a means of arresting attention (cf. 30:15, 18; Job 5:19; Amos 1:3). These 7 detestable sins provide a profound glimpse into the sinfulness of man. These verses act as a summary of the previous warnings: 1) haughty eyes (v. 13a ,”winks”); 2) lying tongue (v. 12b, “perverse mouth”); 3) hands (v. 13c, “fingers”); 4) heart (v. 14a); 5) feet (v. 13b); 6) false witness (v. 12b); and 7) discord (v. 14c).

6:20, 21 See notes on 3:1, 3.

6:22 roam…sleep…awake. Cf. 3:23, 24. This parallels the 3 circumstances of life in Deut. 6:6–9; 11:18–20, for which wisdom provides direction, protection, and meditation. The biblical instruction for parents prevents the entrance of evil by supplying good and true thoughts, even when sleeping.

6:23 the commandment…the law…instruction. These all identify the Word of God, which provides the wisdom leading to abundant and eternal life.

6:24 See notes on 2:16; 5:3. Parental instruction in wisdom is crucial to strengthen a person against the strong attraction of sexual sin. By loving truth and being elevated to wisdom, men are not seduced by lying flattery.

6:25 lust. Sexual sin is rooted in lust (imagination of the sinful act), as implied in Ex. 20:17 and addressed by Christ in Matt. 5:28. This initial attraction must be consistently rejected (James 1:14, 15).

6:26 crust of bread. Here the smallest piece of bread demonstrates how the prostitute reduces the life of a man to insignificance, including the loss of his wealth (see 29:3), freedom, family, purity, dignity, and even his soul (v. 32).

6:27–29 Powerful metaphors are given here to describe the obvious danger and destructive consequences of adultery, showing that punishment is a natural and expected consequence.

6:29 touches her. This refers to a touch intended to inflame sexual passion. Paul uses the same expression with the same meaning in 1 Cor. 7:1.

6:30–35 Adultery is compared to a thief. Unlike the pity extended to a starving thief, who, though it may cost all he has, can make restitution and put the crime behind him permanently (vv. 30, 31), for the adulterer there is no restitution as he destroys his soul (v. 32; cf. Deut. 22:22). If he lives, he is disgraced for life (v. 33) with a reproach which will never go away. The jealous husband will have no mercy on him either (vv. 34, 35; cf. 27:4; Song 8:6).

6:31 sevenfold. Varying measures of restitution occur in Scripture (cf. Ex. 22:1ff.; Lev. 6:5; Num. 5:7; 2 Sam. 12:6; Luke 19:8), but none are so severe as for the thief.

Proverbs 7

7:1–4 Cf. 2:1–4; 3:1–3; 4:10.

7:2 apple of your eye. This expression refers to the pupil of the eye which, because it is the source of sight, is carefully protected (see Deut. 32:10; Ps. 17:8; Zech. 2:8). The son is to guard and protect his father’s teachings because they give him spiritual and moral sight.

7:3 Bind. This is a call to give the truth of divine wisdom a permanent place in the mind and in conduct. Cf. 3:3; 6:21; Deut. 6:8.

7:6 The drama of seduction by the adulteress, introduced in v. 5 and unfolding to v. 23, is described from the viewpoint of one who is watching from his window.

7:7 simple…devoid of understanding. See notes on 1:2–4.

7:8 took the path. Against the advice of 4:14, 15, he put himself right in the harlot’s place. “Fleeing immorality” (1 Cor. 6:18) starts by not being in the harlot’s neighborhood at night. Cf. v. 25.

7:10 a crafty heart. Lit. “hidden.” This is an unfair contest between the simple young man, who lacks wisdom and is void of the truth, and the evil woman, who knows her goal, but hides her true intentions. See notes on 6:26; 23:27, 28.

7:11, 12 These verses break the narrative to describe the woman’s modes of operation leading to her successful seduction of the simple man.

7:14 peace offerings. According to the law of peace offerings (Lev. 7:11–18), the meat left over after the sacrifice was to be eaten before the end of the day. She appears very religious in making the invitation that the man join her because she had made her offering and is bringing home the meat that must be eaten.

7:15 It is already night (v. 9) and the meal must be consumed. It cannot be left for morning. Such hypocrisy is concerned about the ceremonial law while aggressively seducing someone to violate God’s moral law.

7:16, 17 Egyptian linen. Fine linen was a sign of wealth (31:22; Is. 19:9; Ezek. 27:7). Here the solicitation is direct, as she describes the comfort of her bed with its aromatic spices (cf. Song 1:13; 3:6).

7:18 fill of love. Adultery is not true love, but mere physical gratification.

7:19, 20 She gives the simple man the assurance that there is no fear of discovery of their act, since her husband has taken a large sum of cash, needed because he will be away for a long time (lit. “a full moon”), returning at a set time and not before.

7:21 When the location, time, and setting were allowed, the seduction was easy (cf. v. 26).

7:22 slaughter…stocks. Ignorant of the real danger and incapable of resistance, he quickly succumbs like a beast to be butchered or a criminal put in stocks.

7:23 arrow…bird. This refers to a mortal wound, as the liver represents the seat of life (Lam. 2:11) and the bird is snared to be eaten (cf. 6:26).

7:24 The appropriate application of this drama is made in the admonition of these verses to avoid her deadly seduction.

7:26 It is not just weak men who fall, but strong men in the wrong place at the wrong time with the wrong thoughts for the wrong reasons.

7:27 Cf. 5:5.

Proverbs 8

8:1–3 wisdom. See note on 1:21. The openness and public exposure of wisdom contrasts with the secrecy and intrigues of the wicked adulterers in chap. 7.

8:4, 5 simple ones. See note on 1:4.

8:6–8 The virtues of wisdom are summarized in all that is excellent, right, true, and righteous.

8:9 plain. Lit. “clear.” The one who applies his mind to the wisdom of God will understand and gain moral knowledge and the insight to recognize truth. Cf. 1 Cor. 1:18–25.

8:10, 11 The most valuable reality a young person can attain is the insight to order his life by the standard of truth (see notes on 3:14, 15; 8:18–21; also Job 28:12–28; Ps. 19:10).

8:13 The fear of the LORD. See note on 1:7. arrogance…hate. Wisdom hates what God hates (cf. 6:16–19; Ps. 5:5). The highest virtue is humility (submission to God), and thus wisdom hates pride and self-exaltation above all.

8:15, 16 kings…rulers…princes…nobles. In this royal court setting, Solomon addresses his son as a future king. All these leaders should do their work by God’s wisdom and justice.

8:17 love. Wisdom’s love for the one who receives it is proven by the benefits mentioned in vv. 18–21.

8:18–21 Riches and honor. Cf. 3:16; 22:4. Solomon, who was given great wisdom, experienced its wealth of benefits firsthand as a young king (cf. 1 Kin. 3:12–14; 10:14–29).

8:22–31 The LORD possessed me. Cf. 3:19, 20. Wisdom personified claims credit for everything that God created, so that wisdom was first, as God was eternally first. Christ used His eternal wisdom in creation (John 1:1–3; 1 Cor. 1:24, 30).

8:24–26 Note how these verses parallel the creation account. The earth (v. 23) with day one in Gen. 1:1–5; water (v. 24) with day two in Gen. 1:6–8; and land (vv. 25, 26) with day three in Gen. 1:9–13.

8:27 circle on the face of the deep. The Heb. word for circle indicates that the earth is a globe; therefore the horizon is circular (cf. Is. 40:22). This “deep” that surrounds the earth was the original world ocean that covered the surface of the earth before it was fully formed and given life (cf. Gen. 1:2).

8:29 sea its limit. In creation, God limited the waters on the earth (cf. Gen. 1:9; 7:11; 8:2), commanding into existence shorelines beyond which the oceans cannot go. foundations. This figuratively denotes the solid structure of the earth (cf. Job 38:4; Ps. 24:2).

8:30 master craftsman. As translated in Song 7:1 and Jer. 52:15, this term describes wisdom as competent and experienced in the craft of creation.

8:31 my delight. When God rejoiced over His creation (Gen. 1:31; Job 38:7), wisdom was also rejoicing, especially in the creation of mankind, who alone in the physical creation has the capacity to appreciate wisdom and truth.

8:36 hate me love death. Since wisdom is the source of life (see 3:18), anyone hating wisdom, so as to spurn it, is acting as if he loves death.

Proverbs 9

9:1 seven pillars. The significance of 7 is to convey the sufficiency of this house as full in size and fit for a banquet.

9:2 mixed her wine. Cf. 23:29, 30. Wine was diluted with water as much as 1 to 8, to reduce its power to intoxicate. It was also mixed with spices for flavor (Song 8:2). Unmixed wine is called strong drink (cf. 20:1; 31:6; Lev. 10:9; Is. 28:7; Luke 1:15).

9:3–5 The call of wisdom is not secret, but public. See note on 1:21.

9:5 Come, eat…drink. Cf. God’s banquet call (Is. 55:1–3; Luke 14:16–24; Rev. 22:17).

9:7–9 Wise people receive reproof and rebuke with appreciation; fools do not.

9:10 The fear of the LORD. See note on 1:7.

9:11 See Introduction: Historical and Theological Themes.

9:12 Every individual is responsible for his own conduct, so that the choices we make affect our own lives.

9:13–18 The feast of folly is described as offered by the foolish hostess. Note the contrast with lady wisdom in vv. 1–6 and similarities to the immoral woman in 7:6–23.

9:13 clamorous. Cf. 7:11, 12.

9:17 Forbidden delights sometimes seem sweeter and more pleasant because of their risk and danger.

9:18 hell. See note on 1:12. Like the adulterer, the flattering words of folly lead to death (see 2:18, 19; 5:5; 7:21–23, 26, 27).

Proverbs 10

10:1—22:16 This large section contains 375 of Solomon’s individual proverbs. They are in no apparent order, with only occasional grouping by subject, and are often without a context to qualify their application. They are based on Solomon’s inspired knowledge of the Law and the Prophets. The parallel, two line proverbs of chaps. 10–15 are mostly contrasts or opposites (antithetical), while those of chaps. 16–22 are mostly similarities or comparisons (synthetical).

10:1 grief of his mother. See note on 23:15, 16. This parental grief is most deeply felt by the mother, who plays a more intimate role in raising a child.

10:2 death. The greatest of all treasures, life, is gained by righteousness.

10:3 desire of the wicked. For a while, the wicked may seem to realize their desires; in the end, God removes their accomplishments because they are evil (cf. Ps. 37:16–20).

10:4 diligent. This is in contrast to the sluggard (see notes on 6:6–11). Poverty by itself is not evil, unless it is the product of laziness.

10:5 gathers…sleeps. Cf. 6:6–11; 13:4; 15:19; 24:30–34; 28:19, 20. The timing necessary in agriculture can be applied to the general laying hold of life’s opportunities.

10:6 violence. See 10:13; 12:13; 14:3; 18:6, 7. The violence which has gone forth from the wicked, later falls back upon his foul mouth (cf. Hab. 2:17; Mal 2:16).

10:7 memory…name. This refers to the way a righteous person is remembered by man and God after his death.

10:8 receive commands. To finish the parallelism, the wise listens and is teachable and, therefore, will be lifted up. The fool, always talking, falls because he rejects God’s commands.

10:9 Those who have integrity (who live what they believe) exist without fear of some evil being discovered, while those who are perverse and have secret wickedness will not be able to hide it. Cf. 11:3; 19:1; 20:7.

10:10 winks with the eye. See 6:13, 14.

10:11 well of life. The LORD is the source of this fountain (Ps. 36:9), which then springs up in the wise man as wise speech (10:11), wise laws (13:14), the fear of the LORD (12:27), and understanding (16:22). See notes on 3:18; Ezek. 47:1–12; John 4:10; 7:38, 39. violence. See note on 10:6.

10:12 love. True love seeks the highest good for another (cf. 1 Cor. 13:4–7). First Peter 4:8 quotes this verse.

10:13 rod. This first reference to corporal punishment applied to the backside (cf. 19:29; 26:3) recommends it as the most effective way of dealing with children and fools. See also 13:24; 18:6; 19:29; 22:15; 23:13, 14; 26:3; 29:15.

10:14 mouth of the foolish. The loose tongue of the fool is a recurring subject in Proverbs (cf. vv. 6, 8, 13, 18, 19, 31, 32; 12:23; 13:3; 15:1, 2, 23, 26, 28, 31–33; 17:28; 18:2, 6–8). James parallels this emphasis concerning the tongue (James 1:26; 3:1–12).

10:15 rich man’s…poor. While the rich man thinks he has his walled city for protection (cf. 18:11; 28:11), the poor man knows he has nothing. Both should trust in the LORD as their only protection (cf. 3:5, 6; 11:4, 28; 18:10, 11; Ps. 20:7; Eccl. 9:11–18; James 5:1–6).

10:16 wages. The industry alone of the righteous makes him truly successful, while the earnings of the wicked provide more opportunities for sinning.

10:18 hatred…slander. Both the harboring and venting of hatred are wrong and will be punished. Slander (gossip or lies) is forbidden (cf. 25:10; also 16:28; 18:8; 20:19; 26:20, 22).

10:19 Wisdom is to restrain the tongue, since much speech risks sin. Cf. Ps. 39:1; James 1:26; 3:2–8.

10:20 tongue…heart. These words are used as parallel terms because they are inseparably linked. Cf. Matt. 15:18, 19. choice silver. Good words are scarce, precious, and valuable (cf. 15:23; Is. 50:4).

10:21 feed…die. Sound teaching benefits many; the fool starves himself to death spiritually by his lack of wise teaching (cf. Hos 4:6).

10:22 rich. While having more than what one needs is not the object of wisdom, it is generally the result (cf. Deut. 6:11–15; 1 Kin. 3:10–14). See Introduction: Historical and Theological Themes. no sorrow. None of the sorrow that is associated with ill-gotten wealth (cf. 13:11; 15:6; 16:19; 21:6; 28:6) is associated with wealth provided by the LORD.

10:24 fear of the wicked. The righteous receive what they desire, while the wicked receive what they fear (cf. Heb. 10:26–29).

10:25 whirlwind. See 1:27; 6:15; 29:1.

10:27 fear of the LORD. See note on 1:7.

10:29 The way of the LORD. This is the spiritual path in which God directs man to walk (see note on Acts 18:25).

10:30 Cf. Ps. 37:9–11.

Proverbs 11

11:1 Dishonest scales. Cf. 16:11; 20:10, 23. As indicated in Lev. 19:35, 36; Deut. 25:13–16; Ezek. 45:10; Amos 8:5; Mic. 6:10, God detests dishonesty.

11:2 pride. From a root meaning “to boil,” or “to run over,” indicating an overwhelmingly arrogant attitude or behavior. It is used of ordinary men (Deut. 17:12, 13); kings (Neh. 9:10); Israel (Neh. 9:16, 29); false prophets (Deut. 18:20); and murderers (Ex. 21:14). the humble. A rare word, which appears in Mic. 6:8: “walk humbly with your God.” This humble and teachable spirit is first of all directed toward God (cf. 15:33; 16:18, 19; 18:12; 22:4).

11:4 day of wrath. Money buys no escape from death in the day of final accounting to God, the divine Judge (cf. Is. 10:3; Ezek. 7:19; Zeph. 1:18; Luke 12:16–21).

11:11 Social influence for good or bad is in view.

11:12 despises. Lit. one who gossips, slanders, or destroys with words, in contrast to the silence of the wise. See notes on 10:14, 18.

11:13 talebearer. This depicts someone who is a peddler in scandal, who speaks words deliberately intended to harm rather than merely unguarded speech (cf. Lev. 19:16).

11:14 multitude of counselors. As in 15:22; 20:18; 24:6, a good decision is made with multiple wise advisers. The more crucial the decision, the more appropriate is corporate wisdom. Note the example of David (2 Sam. 15:30—17:23).

11:15 See note on 6:1.

11:16 gracious woman…ruthless men. While evil men may grasp at wealth, they will never attain the honor due a gracious woman (cf. 31:30).

11:18 deceptive work. The efforts of the wicked deceiver do not yield the riches his deception seeks, but the righteous receive a reward from God.

11:20 abomination. Defined throughout Scripture as attitudes, this involves words and behaviors which God hates (see 6:16).

11:21 Though they join forces. The combined power of the wicked cannot free them from just punishment, while the unaided children of the righteous find deliverance by reason of their relationship with God.

11:22 ring of gold. A nose ring was an ornament intended to beautify a woman in OT times (cf. Gen. 24:47; Is. 3:21; Ezek. 16:12). It was as out of place in a pig’s nose as the lack of discretion was in a lovely lady.

11:23 desire…expectation. These terms refer to outcomes from God’s perspective.

11:24–26 scatters, yet increases. The principle here is that generosity, by God’s blessing, secures increase, while stinginess leads to poverty instead of expected gain. The one who gives receives far more in return (Ps. 112:9; Eccl. 11:1; John 12:24, 25; Acts 20:35; 2 Cor. 9:6–9).

11:28 trusts in his riches. Cf. 23:4, 5; see notes on 1 Tim. 6:17, 19.

11:29 inherit the wind. The one who mismanages his house will see all he has blown away, and he will have nothing left in the end. He will serve the one who manages well (15:27).

11:30 tree of life. See note on 3:18. wins souls. Lit. “to take lives,” in the sense of doing them good or influencing them with wisdom’s ways (cf. Luke 5:10). The word is also used for capturing people for evil purposes as in 6:25; Ps. 31:13; Ezek. 13:18.

11:31 recompensed. God’s final blessing and reward to the “righteous,” and His judgment and punishment of the “ungodly and sinners” come after life on this earth has ended. But there are foretastes of both during life on the earth, as the righteous experience God’s personal care and goodness, while the wicked are void of it.

Proverbs 12

12:1 stupid. From the Heb. “to graze”; he is as stupid as the brute cattle (cf. Pss. 49:20; 73:22).

12:3 root. The familiar image is of the righteous being firm like a flourishing tree (Ps. 1; Jer. 17:7, 8).

12:4 excellent wife. See notes on 31:10; Ruth 3:11. For the opposite see 19:13; 21:9, 19; 25:24; 27:15. rottenness in his bones. This speaks of suffering that is like a painful and incurable condition.

12:6 Lie in wait. See notes on 1:11, 12.

12:7 house. The rewards of wise living are not only to individuals, but extend to one’s household or family.

12:9 Better…than. This is one of several proverbs which makes a distinct comparison using “better…than” (cf. 15:16, 17; 16:8, 19, 32; 17:1; 19:1; 21:9, 19; 25:7, 24; 27:5, 10; 28:6). slighted…honors himself. The obscure one of lowly rank, who can at least afford to hire a servant because of his honest gain is better than the one who falsely boasts about his prominence but is really poor.

12:10 regards…cruel. Lit. he has concern for the condition of his beast, while the wicked has no concern for people.

12:11 frivolity. Energy expended in worthless pursuits and fantasies is as useless as outright laziness. See notes on 6:6–11; 20:4; 24:30–34.

12:12 covet the catch. This refers to the desire for booty gained by the schemes of the wicked, contrasted with a simple life of obedience that produces blessing.

12:14 fruit of his mouth. This deals with the power of words; the reward of wise words is like the reward for physical labor (cf. 10:11; 15:4; 18:4).

12:16 covers shame. A model of self-control, the prudent man ignores an insult (cf. 9:7; 10:12).

12:17 speaks truth. In the court, the truthful witness promotes justice.

12:18 speaks…piercings. The contrast here is between cutting words that are “blurted out”(Ps. 106:33) and thoughtful words that bring health. Cf. Eph. 4:29, 30.

12:20 Deceit. The contrasting parallel is implied, not stated. Those who plan evil by deceit have no joy because of the risks and dangers in their plan, but the righteous who lead by peace fear nothing, and thus have joy.

12:23 conceals. Unlike the fool who makes all hear his folly, the wise person is a model of restraint and humility, speaking what he knows at an appropriate time (cf. 29:11). See notes on 1:4; 10:14.

12:24 forced labor. Unlike the hardworking people who have charge over their work, the lazy are eventually forced to go to work for the diligent to survive.

12:26 astray. Cf. 1 Cor. 15:33. This verse could be understood as saying that the righteous “guides” his friends carefully, unlike the wicked who leads his companions astray.

12:27 does not roast. The sluggard lacks commitment to make something of his opportunities (cf. vv. 11, 25).

Proverbs 13

13:2, 3 The parallels here are implied. A man of good words prospers, but a man of evil words (thus unfruitful to God) provokes violence against himself.

13:4 See notes on 6:6, 11.

13:7 makes himself rich…makes himself poor. The same pretense is presented in two contrasting weaknesses; one pretends to be rich while the other pretends to be poor. In contrast, men should be honest and unpretentious (cf. 11:24; 2 Cor 6:10).

13:8 ransom…riches…poor…rebuke. Riches deliver some from punishment, while others suffer, because they will not heed the rebuke of laziness, which keeps them poor.

13:9 light…lamp. This image of life, prosperity, and joy is contrasted with adversity and death (cf. Job 3:20).

13:10 The proud spurn advice from others; the wise accept it.

13:11 Cf. 20:21.

13:12 tree of life. See note on 3:18.

13:13 word…commandment. These terms refer to divine revelation.

13:14 fountain of life. The same Heb. word for “well of life.” See note on 10:11.

13:16 lays open. The language vividly shows that a fool displays folly, like a peddler openly spreads out his wares for others to gaze upon. Cf. 12:23; 15:2.

13:19 The fool’s relentless pursuit of evil and hatred of good does not ever let him taste the sweet blessings of obedience.

13:20 walks…companion. This speaks of the power of association to shape character. Cf. 1:10, 18; 2:12; 4:14; 16:29; 22:24, 25; 23:20; 28:7, 19; Ps. 1.

13:21 This is a basic theme/general principle throughout Proverbs and is illustrated throughout the OT, which establishes that righteousness brings divine blessing and evil brings divine cursing.

13:22 leaves an inheritance. While good men’s estates remain with their families, the wealth of the wicked does not. In the providence of God, it will ultimately belong to the righteous. Cf. 28:8; Job 27:16, 17.

13:23 lack of justice. The contrast here is between the poor, but industrious, man who will be rewarded with provision from his efforts, and the rich man whose efforts are brought to ruin by his deeds of injustice (cf. James 5:1–6).

13:24 rod…disciplines…promptly. Early childhood teaching (see note on 22:6) requires both parental discipline, including corporal punishment (cf. 10:13; 19:18; 22:15; 29:15, 17), and balanced kindness and love. There is great hope that the use of the “divine ordinance” of the rod will produce godly virtue (cf. 23:13, 14) and parental joy (cf. 10:1; 15:20; 17:21; 23:15, 16, 24, 25; 28:7; 29:1, 15, 17). Such discipline must have the right motivation (Heb. 12:5–11) and appropriate severity (Eph. 6:4). One who has genuine affection for his child, but withholds corporal punishment, will produce the same kind of child as a parent who hates his offspring.

13:25 This states more directly the teaching of vv. 13, 18, 21.

Proverbs 14

14:1 builds her house. Cf. the wise woman building her house (31:10–31) with lady wisdom building her house (9:1–6).

14:3 rod. A rare Heb. word that refers to a small shoot (see Is. 11:1). Here it is metaphoric for the proud, inflicting tongue in a fool’s mouth, which destroys the fool and others (cf. 11:2; 16:18; 29:23).

14:7 Go. Avoid association with all who cannot teach you wisdom. Cf. 1 Tim 4:6, 7; 6:3–5.

14:9 Fools mock at sin. While fools ridicule their impending judgment (cf. 1:26), the wise are promised favor with God (cf. Is. 1:11–20) and man (cf. 10:32; 11:27). Cf. 1 Sam. 2:26; Luke 2:40, 52.

14:10 At its depth, suffering and rejoicing are personal and private. No one is able to communicate them fully (1 Sam. 1:10; 1 Kin. 8:38; Matt. 2:18; 26:39–42, 75).

14:12 way of death. See notes on Matt. 7:13, 14.

14:14 backslider in heart. This term, so often used by the prophets (Is. 57:17; Jer. 3:6, 8, 11, 12, 14, 22; 8:5; 31:22; 49:4; Hos. 11:7; 14:4), is here used in such a way as to clarify who is a backslider. He belongs in the category of the fool, the wicked, and the disobedient and he is contrasted with the godly wise. It is a word that the prophets used of apostate unbelievers.

14:17 quick-tempered…wicked intentions. The contrast is between the hasty anger that is labeled as folly and the deliberate malice which produces hatred (Ps. 37:7).

14:19 evil will bow. The ancient custom was for the inferior to prostrate himself before the superior or wait humbly before the great one’s gate seeking favor. Good will humble evil.

14:20 This sad-but-true picture of human nature is not given approvingly, but only as a fact.

14:24 foolishness of fools is folly. This is emphatic language, playing on the word “fool” and showing that the only reward for fools is more folly.

14:25 The truth produces justice, on which the lives of people may depend.

14:26 fear of the LORD. See note on 1:7.

14:27 fountain of life. See note on 10:11.

14:28 multitude of people. This is a truism stating that a king’s honor comes from the support of his people as they increase and prosper (cf. 30:29–31).

14:29 Cf. v. 17.

14:30 sound heart…body. A healthy mind filled with wisdom is associated with a healthy body (cf. 3:5–8; 17:22). rottenness to the bones. See note on 12:4.

14:31 oppresses the poor…Maker. It offends the Creator when one neglects the poor, who are part of His creation (cf. 14:21; 17:5; 19:17; 21:13; 22:2, 7; 28:8; 29:13).

14:32 righteous…death. Cf. 23:18. Hope in death for the righteous is a central OT theme (cf. Job 19:25, 26; Pss. 31:5; 49:14, 15; 73:24; Eccl. 11:9; Is. 26:19; Dan. 12:1, 2).

14:33 is made known. Wisdom is quietly preserved in the heart of the wise for the time of proper use, while fools are eager to blurt out their folly (cf. 12:23; 13:16; 15:2, 14).

14:34 exalts. While just principles and actions preserve and even exalt a society, their absence shames a society (cf. 11:11).

14:35 causes shame. Cf. 10:5; 12:4.

Proverbs 15

15:2 See note on 14:33.

15:3 eyes of the LORD. Cf. 5:21. This refers to God’s omniscience. Cf. 1 Sam 16:7; 2 Chr. 16:9; Job 24:23; Pss. 33:13–15; 139:1–16; Jer. 17:10.

15:4 tree of life. See note on 3:18. breaks the spirit. To crush or wound, thus to destroy one’s morale (cf. Is. 65:14).

15:8 External acts of worship, though according to biblical prescription, are repulsive to God when the heart of the worshiper is wicked (cf. Is. 1:12–15; Amos 5:21; Mal. 1:11–14; Heb. 11:4, 6).

15:10 the way. The way of truth and righteousness (see 2:13; 10:17).

15:11 Hell and Destruction. Cf. 27:20. Hell or Sheol is the place of the dead (see note on 1:12). “Destruction” refers to the experience of external punishment. Cf. Job 26:6.

15:13 Cf. v. 4.

15:15 continual feast. The joyous, inward condition of the wise man’s heart (14:21) is described as a perpetual feast. Real happiness is always determined by the state of the heart (cf. Hab. 3:17, 18; 1 Tim. 4:6–8).

15:16, 17 See note on 12:9 for other “better…than” references.

15:16 fear of the LORD. See note on 1:7.

15:17 dinner of herbs. Vegetables are in view, the typical dinner of the poor.

15:18 “Hotheads” are contrasted with “peacemakers” (cf. 14:17, 29; 15:1; 28:25; 29:11, 22).

15:19 thorns. He is too lazy to remove them. See notes on 6:6, 11.

15:22 See note on 11:14.

15:24 hell below. See note on 1:12.

15:25 When evil men try to take the property of widows, God will intervene (cf. 22:28; 23:10, 11). The most desolate (widows) who have God’s help possess a more permanent dwelling place than the prosperous and self-reliant sinners.

15:27 bribes. Cf. 18:5; 24:23; 29:4; Ex. 23:8; Deut. 16:19; Ecc. 7:7; Is. 1:23.

15:28 mouth…wicked pours forth. Wicked people don’t guard their words. See note on 12:23; cf. Eph. 4:29.

15:30 light of the eyes. This is a comparison, so that the “good report” defines this term. Whatever is good, sound truth and wisdom stirs the heart by relieving anxiety and producing a cheerful face (cf. 14:30; 15:13; 17:22).

15:31 ear that hears…wise. The acquiring of wisdom demands a teachable spirit.

15:33 fear of the LORD. See note on 1:7.

Proverbs 16

16:1 preparations…answer. Human responsibility is always subject to God’s absolute sovereignty (cf. 3:6; 16:2, 9, 33; 19:21; 20:24; 21:1, 30, 31).

16:2 spirits. While man can be self-deceived, God determines his true motives (cf. 21:2; 24:12; 1 Sam. 16:7; 1 Cor. 4:4).

16:3 Commit. Lit. “roll upon” in the sense of both total trust (3:5–6) and submission to the will of God (Pss. 22:8; 37:5; 119:133); He will fulfill your righteous plans.

16:4 The wicked will bring glory to God in the day of their judgment and eternal punishment. See notes on Rom. 9:17–23.

16:6 By God’s “mercy and truth,” He affects the “atonement” or covering of sin, which for the believing sinner inclines him to depart from evil. See notes on Lev. 16:1–34; 17:11 for explanation of atonement. fear of the LORD. See note on 1:7.

16:7 This general rule does not preclude persecution from some. See note on 2 Tim. 3:12.

16:8 righteousness…justice. These words are synonyms here.

16:9 See notes on vv. 1, 2. Sovereign God overrules the plans of men to fulfill His purposes. See Gen. 50:20; 1 Kin. 12:15; Ps. 119:133; Jer. 10:23; Dan. 5:23–30; 1 Cor. 3:19, 20.

16:10 Divination. This does not imply any occultic practice forbidden in Lev. 19:26, but is literally a decision from divine wisdom, in the words of the king who represented God. The king was under mandate (Deut. 17:18–20) to seek out and speak God’s wisdom (cf. David in 2 Sam. 14:17–20; Solomon in 1 Kin. 3:9–12; and Christ as King in Is. 11:2).

16:11 See note on 11:1.

16:12 See note on 14:34.

16:14 This points to the king’s power of “life or death,” which can be abused (cf. 1 Sam. 22:16–18; Esth. 7–10; Dan. 2:5) or used for good (cf. 2 Sam. 1:1–16; 4:5–12).

16:15 cloud of the latter rain. The late spring rain, which matured the crop, fell before the harvest (cf. 2 Sam. 23:3, 4; Ps. 72:6) and is here compared to the king’s power to grace his subjects with encouragement.

16:16 better. Cf. 3:13–16; 8:10, 11, 18, 19.

16:17 A plain road represents the habitual course of the righteous in departing from evil. As long as he stays on it, he is safe.

16:19 The proud are those who have plundered the poor.

16:21 sweetness of the lips. “Honeyed words,” which reflect intelligence, judiciousness, and discernment in speech. This refers to eloquent discourse from the wise (cf. v. 24).

16:22 wellspring of life. See note on 10:11. The advice of the understanding person brings blessing, while the correction offered by a fool is useless.

16:23 heart. See note on 4:21–23.

16:24 Pleasant words. See note on v. 21; cf. 24:13, 14; Ps. 19:10.

16:25 way of death. Cf. 14:12.

16:26 labors for himself. Labor is hard and often grievous, but necessary, even for the lazy (cf. Eccl. 6:7; Eph. 4:28; 6:7; 2 Thess. 3:10–12).

16:27 ungodly man. See note on 6:12. He literally digs a pit for his neighbor as a hunter would for prey (cf. Pss. 7:15; 62:6), and his speech is incendiary (cf. James 3:6).

16:28 sows. The same root word is used for the release of flaming foxes in the grain fields of the Philistines (Judg. 15:4, 5; cf. 17:9). whisperer. A slanderer or gossip. See note on 6:14; cf. 8:8; 26:20, 22 for the same Heb. term.

16:30 purses. The idea of winking or squinting the eyes and compressing one’s lips was to express the posture connoting deep thought and determined purpose.

16:31 This calls for respecting elders. Cf. 20:29.

16:32 slow to anger. See notes on 14:17; 25:28. Cf. Eccl. 9:17, 18; James 1:19, 20.

16:33 lot. See note on 16:1. Casting lots was a method often used to reveal God’s purposes in a matter (cf. Josh. 14:1, 2; 1 Sam. 14:38–43; 1 Chr. 25:8–31; Jon. 1:7; Acts 1:26). The High-Priest may have carried lots in his sacred vest, along with the Urim and Thummim (see note on Ex. 28:30).

Proverbs 17

17:1 Cf. 15:17.

17:2 wise servant…inheritance. A faithful servant will rise above an unworthy son and receive an inheritance (cf. 11:29; 1 Kin. 11:26, 28–38; Matt. 8:11, 12).

17:3 refining pot. This was a heated crucible used to test and refine precious metal. Cf. Ps. 66:10; Is. 1:25; 48:10; Jer. 6:29; Ezek. 22:17–22; Dan 12:10; Mal. 3:3.

17:5 Cf. 14:21, 31.

17:6 Children’s children. Godly influence generates mutual love and respect in a family, which extends from generation to generation (cf. Ps. 90 with Ex. 20:12).

17:8 present. This refers to a bribe that brings prosperity to its recipient (v. 23; 15:27).

17:9 Cf. 16:28; 18:8.

17:10 For the theme of a teachable spirit, cf. 9:7, 8; 15:31–33.

17:11 Just retribution comes against people who rebel, and thus the king’s messenger will have no mercy (cf. 16:14; 2 Sam. 20:1–22; 1 Kin. 2:25, 29, 34, 46).

17:12 Fools are less rational in anger than wild bears.

17:13 evil for good. Solomon knew this proverb well since his father mistreated Uriah (cf. 2 Sam. 12:10–31). Contrast this with the man who repays evil with good (cf. 20:22; Matt. 5:43–48; 1 Pet. 3:9).

17:14 releasing water. The smallest break in the dam sets loose an uncontrollable flood force.

17:15 The unjust judge is controlled by his pride, prejudice, bribes, and passions. See note on 24:23b–25; cf. Ex. 23:7; Is. 5:23.

17:16 Even wealth cannot buy wisdom for those who do not love it. Cf. 4:7.

17:17 The difference between a friend and brother is noted here. A true friend is a constant source of love, while a brother in one’s family may not be close, but is drawn near to help in trouble. Friends are closer than brothers because they are available all the time, not just in the crisis. Cf. 18:24.

17:18 See notes on 6:1, 2–4.

17:19 exalts his gate. The image here is of the proud who flaunts his wealth with a huge house having a large front door and who thus invites death (cf. Jer. 22:13–19).

17:20 perverse. Cf. 10:31.

17:21 Cf. 10:1; 15:20; 17:25; 19:26.

17:22 Cf. 14:30; 15:13, 30; 16:14; Job 29:24.

17:23 See note on v. 8.

17:24 ends of the earth. This refers to the fool’s roving fixations in the absence of wisdom.

17:25 Cf. v. 21.

17:26 punish…strike. Here is a clear statement on political and religious injustice, focusing on the equally bad mistreatment of the innocent and the noble.

17:27 spares. Cf. 10:19; 14:29; 15:18; 16:27, 32; 29:20.

17:28 fool is counted wise. This is not saying that fools show wisdom in their silence, but that silence conceals their folly.

Proverbs 18

18:1 isolates himself. This man seeks selfish gratification and accepts advice from no one.

18:2 Cf. Eccl. 10:12–14.

18:3 Sin and punishment are inseparably connected, as evil produces both the feeling of contempt in others and its manifestation, reproach.

18:4 words…deep waters. Wise speech is like a deep, inexhaustible stream of blessing.

18:5 Cf. 17:26; 28:21.

18:6, 7 The fool self-destructs. Cf. 12:13; 17:14, 19, 28; 19:29; 20:3.

18:8 tasty trifles. This comes from a Heb. word, meaning “to swallow greedily.” The proverb is repeated in 26:22.

18:9 slothful…destroyer. To leave a work half done or poorly done is to destroy it. See notes on 6:1, 11.

18:10 The name of the LORD. This expression, found only here in Proverbs, stands for the manifest perfections of God such as faithfulness, power, mercy, and wisdom, on which the righteous rely for security (cf. Ex. 3:15; 15:1–3; Ps. 27:4, 5)

18:11 This proverb repeats 10:15 and contrasts with v. 10.

18:12 Cf. 16:18.

18:14 broken spirit. Cf. 12:25; 15:13. When the spirit is broken, people lose hope.

18:16 man’s gift. This is not the word for a bribe (cf. 17:23), but rather the word for a present given to someone (cf. Jacob’s gift, Gen. 32:20, 21; Joseph’s gift, Gen. 43:11; David’s gift, 1 Sam. 17:17, 18; and Abigail’s gift, 1 Sam. 25:27).

18:17 See v. 13. Cross-examination avoids hasty judgment.

18:18 lots. See note on 16:33.

18:19 There are no feuds as difficult to resolve as those with relatives; no barriers are so hard to bring down. Hence, great care should be taken to avoid such conflicts. bars of a castle. Cf. Judg. 16:3; 1 Kin. 4:13; Neh. 3:3; Is. 45:2.

18:20 the produce of his lips. See notes on 12:14; 13:2, 3. The consequences of one’s words should produce satisfaction and fulfillment.

18:21 Death and life. The greatest good and the greatest harm are in the power of the tongue (cf. James 3:6–10).

18:22 Cf. 12:4; 19:14; 31:10–31.

18:23 The rich do not need favors from others, so they do not care how they treat people.

18:24 must himself be friendly. The best text says “may come to ruin” (see margin) and warns that the person who makes friends too easily and indiscriminately does so to his own destruction. On the other hand, a friend chosen wisely is more loyal than a brother. friend. This is a strong word meaning “one who loves” and was used of Abraham, God’s friend (2 Chr. 20:7; Is. 41:8; cf. 1 Sam. 18:1; 2 Sam. 1:26).

Proverbs 19

19:1 Integrity is better than wealth. Cf. 15:16, 17; 16:8.

19:2 sins. Lit. “to miss the mark.” hastens with his feet. Rashness, the result of ignorance, brings trouble.

19:3 his heart frets. The fool blames God for his troubles and failures (cf. Gen. 4:5; Is. 8:21; Lam. 3:39–41).

19:4 Wealth makes. Cf. v. 7; 14:20. Lit. wealth adds new friends while poverty alienates existing friends who grow weary of the demands of the poor.

19:5, 9 For the sin of perjury, cf. 6:19; 12:17; 14:5, 25; 19:9; Deut. 19:18–21.

19:6 Generosity or bribery could be the issue.

19:7 See note on v. 4.

19:10 Neither are suited for possessions or responsibilities beyond their capabilities of managing wisely (cf. 30:21–23).

19:11 slow to anger. See note on 14:17.

19:12 This is a call to submit to governmental authority. Cf. Rom. 13:1–4; 1 Pet. 2:13–17.

19:13 continual dripping. An obstinate, argumentative woman is literally like a leak so unrelenting that one has to run from it or go mad. Here are two ways to devastate a man: an ungodly son and an irritating wife.

19:14 One receives inheritance as a family blessing (a result of human birth), but a wise wife (cf. 31:10–31) is a result of divine blessing. Cf. 12:4; 18:22; 31:10–31.

19:15 See notes on 6:6, 11.

19:16 commandment. Wisdom is equated with God’s commandments. In a sense, Proverbs contain the applications and implications of all that is in God’s moral law.

19:17 See note on 14:31.

19:18 Chasten. See notes on 3:11, 12; 13:24; 22:6.

19:19 Repeated acts of kindness are wasted on ill-natured people.

19:21 See note on 16:1.

19:22 Rich liars are not kind since their lies bring harm; a kind poor man is more desirable.

19:23 fear of the LORD. See note on 1:7.

19:24 The lazy man’s lack of action to move his hand from the flat, metal food saucer up to his mouth is because he is too lazy, as explained in 26:15.

19:25 scoffer…simple…understanding. Three classes of people are noted: 1) scoffers are rebuked for learning nothing; 2) simpletons are warned by observing the rebuke of the scoffer; and 3) the understanding deepen their wisdom from any reproof.

19:26 mistreats. Cf. 10:1; 15:20; 17:21, 25; 28:24. The son appears to come into possession of his father’s property during his parents’ lifetime, but rather than caring for them, he drives them out (cf. Ex. 20:12; 21:15, 17).

19:28 disreputable witness. See note on 12:17.

19:29 See note on 10:13.

Proverbs 20

20:1 Wine…strong drink. This begins a new theme of temperance (see 23:20, 21, 29–35; 31:4, 5). Wine was grape juice mixed with water to dilute it, but strong drink was unmixed (see note on Eph. 5:18). While the use of these beverages is not specifically condemned (Deut. 14:26), being intoxicated always is (Is. 28:7). Rulers were not to drink, so their judgment would not be clouded nor their behavior less than exemplary (see 31:4, 5). See note on 1 Tim 3:3. mocker…brawler. “Mocker” is the same word as “scoffer” in 19:25, 29; a brawler is violent, loud, and uncontrolled. Both words describe the personality of the drunkard.

20:2 See notes on 16:14; 19:12. Men who resist governmental authority injure themselves. See notes on Rom. 13:1–5.

20:3 Cf. 15:18; 17:14; 19:11.

20:4 lazy man. See notes on 6:6, 11.

20:5 deep water. The wise man has keen discernment reaching to the deepest intentions of the heart to grasp wise counsel (cf. 18:4; Heb. 4:12).

20:6 There are a lot more people who are eager to brag about themselves than there are those who are truly faithful to testify of God’s goodness.

20:7 integrity. See note on 10:9.

20:8 scatters. The king as judge lit. “winnows” or “sifts” (as in v. 26) data as he discerns evil and good (cf. Is. 11:3, 4).

20:9 No one can make himself sinless. Cf. Job 14:4; Rom. 3:10, 23; 1 John 1:8. Those whose sin has been forgiven are pure before God (Ps. 51:1, 2, 9, 10).

20:10 See note on 11:1; cf. 20:23.

20:12 Because God has given man the ability to hear and see, it should be obvious that He hears and sees everything (see Ps. 94:9).

20:13 See notes on 6:6, 11.

20:14 The buyer purposely undervalues the thing he is negotiating to purchase, in order to bring down the price. Afterward, he brags about his cleverness.

20:15 Wealth is a blessing when honestly gained, but wisdom is more desirable. See notes on 3:14, 15; 8:10, 11, 18–21; 16:16.

20:16 See note on 6:1. Garments were common security for a loan but they always had to be returned by sundown (Ex. 22:26, 27; Deut. 24:10–13). “Seductress” is more likely “foreigner.” Anyone who foolishly has taken on the responsibility for the debt of a stranger or an immoral woman will likely never be paid back, so he will never pay his creditor unless his own garment is taken as security.

20:18 wise counsel. Cf. 11:14; 15:22; Luke 14:28–32.

20:19 talebearer. Those who love to spread secrets will flatter to learn them.

20:20 lamp will be put out. Cf. 13:9. This grievous sin (cf. 30:11, 17; Ex. 21:17; Lev. 20:9) will result in death.

20:21 gained hastily. This implies an unjust method in gaining the inheritance, so that it will be lost by the same unjust ways or by punishment (cf. 13:11; 21:5, 6; 28:20, 22).

20:22 “I will recompense evil.” God, not man, avenges evil (cf. Deut. 32:35; Rom. 12:17, 19; Heb. 10:30) and delivers from the wicked.

20:23 Cf. v. 10; see note on 11:1.

20:24 See notes on 16:1, 9, 33. Since a man cannot comprehend the unfolding purposes of God’s providence in his life, he has to walk in faith.

20:25 to devote rashly. To declare something sacred, i.e., promising it to God in consecration as an offering, was irreversible and, therefore, serious. See Eccl. 5:4–6; cf. Num. 30:2; Deut. 23:21–23; Pss. 50:14; 78:11.

20:26 See note on v. 8.

20:27 the lamp of the LORD. The “spirit” represents the conscience of man which searches every secret place. Cf. Rom. 2:15; see note on 2 Cor. 1:12.

20:28 Mercy and truth. See note on 3:3.

20:30 Wise use of corporal punishment deters evil behavior. See note on 10:13.

Proverbs 21

21:1 He turns it. See notes on 16:1, 9, 33; cf. 19:21; 20:24. Note the examples of the divine hand of God in the cases of Artaxerxes (Ezra 7:21–23), Tiglath-Pileser (Is. 10:5–7), Cyrus (Is. 45:1–4), and Nebuchadnezzar (Dan. 4:34; 5:23–25).

21:2 See note on 16:2.

21:3 See note on 15:8 (cf. 1 Sam. 15:22; Is. 1:10–20; Hos. 6:6; Mic. 6:6–8).

21:4 plowing. Cf. 6:17; 30:13; Pss. 18:27; 131:1. This is best understood as the “lamp of the wicked” (see margin), “lamp” being used as a symbol for the eyes, which conveys their pride.

21:5–7 These verses address the evils of ill-gotten gain. They show 3 major defects in the way this gain is acquired: 1) hastily (v. 5; cf. 19:2; 28:20); 2) deceitfully (v. 6; cf. 13:11); and 3) violently (v. 7; cf. 12:6).

21:7 Cf. 1:18, 19.

21:9 corner of a housetop. Since roofs were open like patios (cf. Deut. 22:8; 1 Sam. 9:25; 2 Kin. 4:10), a small arbor or enclosure in the corner of a flat roof was a very inconvenient place to live. contentious woman. Cf. v. 19; 19:13; 25:24; 27:15, 16; see note on 19:13.

21:10 wicked desires evil. So strongly does he seek to do evil (cf. Eccl. 8:11) that he will not even spare his neighbor if he gets in his way.

21:11 See note on 19:25.

21:12 See note on 20:22; cf. 10:25; 14:11.

21:13 poor. See note on 14:31.

21:14 Cf. 17:8; 18:16; 19:6.

21:16 This is proven in the account of the simple man who was seduced (2:18; 7:22, 23; 9:18).

21:17 wine and oil. These are associated with unbridled luxury in feasting (Deut. 14:26; Neh. 8:12; Ps. 104:15; Amos 6:6; John 12:5). Costly indulgences impoverish.

21:18 By suffering the very thing they had devised for the righteous, or brought on them, the wicked became their ransom, in the sense of being a substitute in judgment.

21:19 See note on 19:13.

21:21 Those who pursue “righteousness” and “mercy” receive more than they seek (see Matt. 5:6, 7; 6:33).

21:22 Cf. 24:5. Wisdom is better than strength (cf. Eccl. 7:19; 9:15).

21:26 The sin of covetousness marks the lazy man as the virtue of benevolence marks the righteous.

21:27 See note on 15:8; cf. v. 3; Is. 1:13–15.

21:28 false witness. See note on 12:17.

21:29 The wicked become obstinate, maintaining what suits them without regard for others or the truth, while good people proceed with integrity.

21:31 prepared…deliverance. This is not a condemnation of adequate preparation but rather of reliance on it for victory, instead of on the LORD (cf. Ezra 8:22; Ps. 20:7; Is. 31:1–3; Hos. 1:7).

Proverbs 22

22:3 Wise people see the approach of sin and remove themselves from it, while naive people walk right into it and suffer the consequences.

22:4 fear of the LORD. See note on 1:7.

22:6 way he should go. There is only one right way, God’s way, the way of life. That way is specified in great detail in Proverbs. Since it is axiomatic that early training secures lifelong habits, parents must insist upon this way, teaching God’s Word and enforcing it with loving discipline consistently throughout the child’s upbringing. See note on 13:24. Cf. Deut. 4:9; 6:6–8; 11:18–21; Josh. 24:15; Eph. 6:4.

22:7 rich rules. While this is naturally true, the Law and Prophets condemned those who were oppressive (cf. 22:22, 23; Deut. 24:14–18; Is. 5:8; Jer. 34:13, 17; Mic. 2:2).

22:8, 9 generous eye. A reference to generosity in that he looks with a desire to give. The principle of sowing and reaping is emphasized. Cf. Job 4:8; Hos. 8:7; 10:13; 2 Cor. 9:6; Gal. 6:7–9.

22:11 Even the most powerful are drawn to the wise (cf. Eccl. 10:12).

22:12 The eyes of the LORD. See note on 15:3. God’s sovereign omniscience protects the principles and possessors of divine knowledge.

22:13 a lion outside. Cf. 26:13. The lazy give lame excuses for not leaving the house to work. See notes on 6:6, 11.

22:14 The flattering seductions of such a woman lure men into a pit as God makes their sin its own punishment. See note on 2:16; cf. 5:3; 7:5.

22:15 See note on 13:24.

22:16 These two vices reflect the same selfish attitude: withholding from the poor to keep what one has, and giving to the rich to induce them to give one more. Both are unacceptable to God and incur punishment.

22:17—24:34 Solomon did not author, but did compile, this collection containing 77 proverbs which were most likely spoken by godly men prior to Solomon’s reign. The section begins with an introduction (22:17–21), followed by a collection of proverbs in random order, one, two or three verses each (as opposed to the one verse, two line proverbs in the previous section). This is followed by two collections of additional proverbs (22:22—24:22 and 24:23–34), which continue and enlarge upon the wisdom themes of this book.

22:17–21 This introductory section offers an exhortation, reminiscent of 2:1–5; 5:1, 2, to be alert to hear and speak the wisdom of God.

22:20 excellent things. This term is lit. “chief proverbs” (cf. 8:6).

22:21 certainty. Solomon is especially concerned about accuracy so that his reader can teach others.

22:22—24:22 The first collection of words for wise men is recorded.

22:22, 23 See note on 14:31.

22:22 gate. Beggars typically sat at the gate because of the large number of people passing by. The gate was also the place for civic and legal issues to be settled (cf. 31:23). The “afflicted” were there begging or seeking justice or mercy and were to be fairly treated.

22:24, 25 Cf. 12:26.

22:26, 27 See note on 6:1.

22:28 landmark. This refers to stealing land by moving the boundaries. See note on 15:25; cf. Lev. 25:23; Deut. 19:14.

Proverbs 23

23:1–3 Here is a warning to exercise restraint when confronted with the luxuries of a wealthy ruler who seeks to lure you into his schemes and intrigues. Daniel is the classic illustration of one who lived by this proverb, refusing the allurements of the pagan monarch, which he knew could corrupt him (see Dan. 1:8ff.).

23:4, 5 Cf. 11:28; 28:22; 1 Tim. 6:9, 10, 17. Rather than wearing one’s self out pursuing wealth, pursue the wisdom of God and what glorifies Him, and He will bless with prosperity as He chooses. See 2:1–11; 3:5–10.

23:6–8 miser. This is the greedy one who, to be rich, hoards his riches, withholding from the poor and needy to keep and increase his own wealth. He invites someone to enjoy his courtesies, feigning generosity, while really being sickeningly hypocritical, as his real goal is to take advantage in some way so to increase his wealth at his guest’s expense. Cf. 26:24–26.

23:9 This is true because fools hate wisdom (cf. 1:22; 9:8; 12:1).

23:10, 11 ancient landmark. See note on 15:25; cf. 22:22, 23.

23:11 Redeemer. In a normal situation the near kinsman would rescue the one who had fallen upon hard times (cf. Lev. 25:25; Ruth 2:20; 3:12, 13; 4:1–12) or avenge in the case of a murder (Num. 35:19). “Redeemer” is applied to God as the Savior of His people (e.g., Gen. 48:16; Ex. 6:6; Job 19:25; Ps. 19:14; Is. 41:14; 43:14; 44:24) since the helpless had no voice.

23:13, 14 correction. See notes on 13:24; 22:6. The child will survive the punishment and thus avoid an untimely or premature death due to sinful conduct (cf. Deut. 21:18–21).

23:14 hell. See note on 1:12.

23:15, 16 son…wise. The result of correction (vv. 13, 14) is the child’s wise choices, bringing the parents joy (cf. vv. 24, 25; 10:1; 15:20; 17:21; 28:7; 29:3).

23:16 inmost being. Lit. “the kidney,” which, along with the heart (cf. 3:5; 4:21–23), are figurative expressions for the inner man or the seat of one’s thoughts and feelings.

23:17 fear of the LORD. See note on 1:7.

23:18 there is a hereafter. Cf. v. 24. Anyone who might envy sinners needs to know that their prosperity is brief. They will die (“be cut off”); then there will be a time when all iniquities will be dealt with and divine justice will prevail (cf. Ps. 37:28–38). The righteous will live forever (see note on 14:32).

23:19 the way. The way of wisdom is the only right way (4:10, 11).

23:20 winebibbers. Cf. vv. 29–35; Deut. 21:20.

23:22 Cf. 1:8; 2:1; 3:1; 4:1; 5:1; Eph. 6:1.

23:23 Buy the truth. Obtain the truth at all costs. Cf. 4:5–7; Matt. 13:44–46. Then never relinquish it at any price (see Dan. 1:8ff.).

23:24, 25 See notes on vv. 15, 16; 13:24.

23:27, 28 harlot…seductress. Cf. 22:14. The terms refer to any immoral woman. See notes on 2:16; 5:3–5; 7:6–27; 9:13–18. Falling into her clutches should be as frightening as the prospect of falling into a deep pit or well, from which there is no escape.

23:29–35 This passage offers a powerful warning against drunkenness, presented as a riddle (v. 29) with its answer (v. 30). Following the riddle, come exhortations (vv. 31, 32) and descriptions of the drunkard’s delirious thoughts (vv. 33, 35).

23:30 mixed wine. See note on 20:1. Lingering long at the wine is indicative of constant drinking, so as to induce drunkenness (cf. 1 Tim. 3:3; Titus 1:7). Searching for more to drink indicates the same pursuit.

23:31 wine when it is red. This describes wine when it is especially desirable and when it is most intoxicating, perhaps as “strong drink” or mixed with spices only and not water, as opposed to the “new wine” (3:10), which was fresh and unfermented or less fermented (cf. Hos. 4:11).

23:32 bites…stings. This recounts the hangover, but also the more than likely destructive consequences (cf. Is. 59:5; Jer. 8:17).

23:33 The delirium and distortion of reality are part of the drunkard’s miserable experience (see note on 1 Cor. 6:12).

23:34 Here is the warning about the dizziness, sickness, and confusion of the drunkard, like being seasick at the top of the mast, the most agitated point on a ship in strong seas.

23:35 The drunkard’s lack of sense is so severe that his first waking thought is to repeat his debauchery and dangerous sin.

Proverbs 24

24:1, 2 Cf. 23:3, 17.

24:3, 4 house is built. House can refer to a physical structure (cf. 14:1), a family (see Josh. 24:15), or even a dynasty (see 2 Sam. 7:11, 12; 1 Kin. 11:38; 1 Chr. 17:10).

24:5, 6 Wisdom and wise counsel are associated with strength. See notes on 11:14; 13:20; cf. Eccl. 9:16–18.

24:7 the gate. See note on 22:22. Since the leading minds were there debating the issues of life, it was no place for fools.

24:11 The danger here may be from unjust treatment or violence. Deliverance can either be by giving a true testimony on their behalf, by providing what they need to survive, or by rescuing them from a fatal course.

24:12 He who weighs the hearts. See note on 16:2. God is the One who knows the truth about the motives of the heart and the excuses for failing to do what is right (cf. James 4:17). render to each man according to his deeds. Cf. v. 29; Job 34:11; Jer. 25:14; 50:29.

24:13, 14 This is not a command to eat honey, but an analogy to seek the sweetness of wisdom’s rewards. Cf. Ps. 19:10.

24:14 hope…cut off. See note on 23:18.

24:15, 16 seven times. This stands for “often” or “many” (see 26:16; Job 5:19). The plots of the wicked against the righteous, though partially and temporarily successful, shall not be ultimately successful; while the wicked will fall under God’s eternal judgment and find no help or deliverance.

24:17, 18 when your enemy falls. See note on 25:21, 22. Gloating over a fallen enemy can be more serious than the sin the enemy committed.

24:19 Do not fret. Do not become angrily excited or envious at the apparent prosperity of the wicked. Cf. 3:31; 23:17, 18; 24:1.

24:20 lamp of the wicked. See note on 13:9.

24:21 fear the LORD. See note on 1:7. the king. Loyalty to the king is proper because he is the agent of the LORD’s wisdom (cf. Deut. 17:14–20; Rom. 13:1–7). That loyalty includes having no part with rebels who seek to subvert or overthrow him (“change”). Peter draws on this verse in his call to good citizenship in 1 Pet. 1:17; 2:17.

24:22 the ruin those two can bring. A reference to the retributive power of the king and the LORD (cf. Job 31:23).

24:23a These words introduce a brief section forming an appendix of further wise sayings (vv. 23b–34) that finish the first group of proverbs compiled by Solomon to add to his own. See note on 22:17—24:34.

24:23b–25 partiality in judgment. Injustice is evil and destabilizes society. See note on 17:15.

24:26 kisses the lips. A just and righteous response is as desirable as this most intimate expression of friendship.

24:27 First, secure by diligent work and planning a good living in your fields, then build. In other words, provide a financial base so that all the necessities and contingencies are secured, then move from the tents (which were acceptable) to a house (which was desirable).

24:28, 29 Avenging the evil done by one’s neighbor by offering false witness (cf. 14:5; 19:5) against him is forbidden. See notes on 6:16–19; 20:22.

24:30–34. See notes on 6:6, 11. Thorns also appear in his life in 15:19 (see note there).

Proverbs 25

25:1—29:27 Hezekiah’s collection of Solomon’s proverbs.

25:1 Hezekiah…copied. This collection of 137 proverbs was spoken by Solomon and most likely copied into a collection during the reign of Judah’s king, Hezekiah (ca. 715–686 B.C.) over 200 years later. See Introduction: Author and Date. This is consistent with Hezekiah’s efforts to bring revival to Judah (2 Chr. 29:30; 32:26), as he elevated the forgotten wisdom of David and Solomon (cf. 2 Chr. 29:31; 30:26).

25:2, 3 God…kings. The roles of God and the king are compared. God, whose knowledge is above all human knowledge (cf. Ps. 92:5; Eccl. 3:11; Is. 46:10; Acts 15:18; Heb. 4:13), and whose ways are unsearchable (cf. Job 5:9; Ps. 145:3; Is. 40:28), keeps things to Himself because He needs no counsel (see Rom. 11:34). On the contrary, kings should rightly seek to know what they must know in order to rule righteously.

25:4, 5 A nation is established as wisdom replaces and purifies wickedness (cf. 14:34; 16:12).

25:6, 7 In the royal court as in all of life, self-seeking and pride bring one down. Do not intrude into such a place, for the elevating of the humble is honorable, but the humbling of the proud is disgraceful (cf. Luke 14:8–10; James 4:7–10).

25:8–10 go hastily to court. When conflict arises, the man with a contentious spirit is quick to go to court, but he is better off to talk it over with his neighbor than to expose himself to public shame in court, where everything will be told.

25:11, 12 The imagery of beauty describes well chosen words, including words of rebuke. Cf. 15:23; 24:26.

25:13 cold of snow. A faithful messenger (cf. v. 25; 26:6) was as refreshing as snow would be in the heat of the summer harvest.

25:15 forbearance. Patience is a mighty weapon. See 15:1; 16:32.

25:16 This may be a parable that goes with v. 17, instructing the wise not to overdo anything that may lead to disgust and rejection, including overstaying or being overbearing with a friend who may begin to resent him.

25:18 He is as destructive to reputation as those weapons are to the body.

25:20 vinegar on soda. Pouring vinegar on an alkali (e.g., baking soda) produces a reaction like boiling or turning tranquility into agitation. So is the effect of singing joyful songs without sympathy to the sorrowful. Cf. Ps. 137:3, 4.

25:21, 22 As metals are melted by placing fiery coals on them, so is the heart of an enemy softened by such kindness. Contrast the coals of judgment in Ps. 140:10. Paul quotes this proverb in Rom. 12:20. Cf. Matt. 5:43–48.

25:23 The theme is cause and effect; as surely as a rain cloud brings the rain, slander produces anger.

25:24 See notes on 19:13; 21:9.

25:25 See note on v. 13.

25:26 murky spring. The righteous one who sins muddies the water for the wicked who see him and for whom he should serve as an example of righteousness (cf. Ps. 17:5).

25:27 Eating honey is analogous to enjoying the sweetness of your own self-glory. See notes on vv. 6, 7, 16.

25:28 city broken down. Such are exposed and vulnerable to the incursion of evil thoughts and successful temptations. For the opposite, see note on 16:32.

Proverbs 26

26:1–12 The fool is described in every verse. Most verses compare aspects of natural order that are violated with the behavior of a fool. The deteriorating nature of foolishness is seen as the description progresses from drink (v. 6) to vomit (v. 11).

26:1 These damaging incongruities of nature illustrate those in the moral realm. Cf. 17:7; 19:10.

26:2 curse without cause. A bird’s aimless motion without landing is compared to a fool who utters an undeserved curse—it does not land either.

26:4, 5 answer a fool. Taken together, these verses teach the appropriate way to answer a fool (e.g., an unbeliever who rejects truth). He should not be answered with agreement to his own ideas and presuppositions, or he will think he is right (v. 4), but rather he should be rebuked on the basis of his folly and shown the truth so he sees how foolish he is (v. 5).

26:6 Self-inflicted wounds come to the one who chooses to depend upon a fool (cf. 25:13).

26:7 Awkward and useless.

26:8 binds a stone. As it is nonsense to fasten a stone to a slingshot so that it will not release, so it is nonsense to honor a fool.

26:10 The Heb. language is obscure here, so as to produce many interpretations of what this is saying. Since it is impossible to know exactly what it said in the original, it is impossible to know exactly what it means. The translation might be: “Much brings forth from itself all; but the reward and the wages of the fool pass away.” This could mean, reasonably, that although he who possesses much and has great ability may be able to accomplish all he wants, that is not the case when he makes use of the work of fools, who not only do not accomplish anything, but destroy everything.

26:11 Peter quotes this disgusting proverb in 2 Pet. 2:22.

26:12 wise in his own eyes. There are degrees of foolishness, with intellectual conceit being the most stupid and hard to remedy. This is applied to the lazy man in v. 16 and the rich in 28:11.

26:13–16 The lazy man. See notes on 6:6, 11; 22:13.

26:16 The ignorant are ignorant of their ignorance. seven. See note on 24:15, 16.

26:17–28 Here is a picturesque discourse on the evil speaking of fools and lazy people and its harmful effects.

26:17 meddles…dog by the ears. The dog was not domesticated in Palestine and thus to grab any dog was dangerous. The aggressor deserved to be bitten for his unprovoked act.

26:18, 19 The serious damage done by deceit cannot be dismissed as a joke (cf. Is. 50:11).

26:20–22 talebearer. See notes on 6:14; 16:28. Slander fuels this fire.

26:22 trifles. See note on 18:8.

26:23 earthenware covered. A cheap veneer of silver over a common clay pot hiding its commonness and fragility, is like the deception spoken by evil people. This thought is expanded in vv. 24–28.

26:27 The ruin intended for others will come back on the one who spoke it.

Proverbs 27

27:1 boast…tomorrow. Fools think they know the future or can affect its outcome, but the future rests with sovereign God. See notes on 16:1, 9; cf. Ps. 37; James 4:13–16.

27:4 jealousy. Cf. 6:34; Song 8:6. The most uncontrollable sin.

27:5, 6 Open rebuke. To genuinely love is to manifest the truth, even if it means to rebuke (cf. 28:23; Ps. 141:5; Gal. 4:16).

27:6 the kisses of an enemy. Cf. 5:3–5; 26:23, 24.

27:7 The luxury and indolence of wealth make the best things tasteless, while the hard-working person who hungers finds every bitter thing sweet. This proverb extends beyond food to things in general, which means so much more to those with little.

27:8 man who wanders. Such are not only out of place, but off duty and in danger. Stay close to home.

27:10 Adhere to tried and true friends. The ties of blood may be less reliable than those of genuine friendship. See notes on 17:17; 18:24.

27:11 A wise son accredits his father and also aides him in difficulty with appropriate answers (cf. 10:1; 15:20). This proverb is true in reverse as well (cf. 17:25; 19:13; 22:21; 23:15).

27:12 Cf. 22:3.

27:13 See note on 20:16.

27:14 blesses his friend. Excessive flattery all day raises suspicion of selfishness.

27:15, 16 See notes on 19:13; 21:9. This kind of woman is impossible to restrain or tame.

27:17 iron sharpens iron. The benefits of intellectual and theological discussion encourage joy through a keener mind and the improvement of good character which the face will reveal.

27:20 Hell and Destruction. Man’s desires are never filled up. They are as insatiable as the place of eternal punishment which never overfills (cf. 30:15, 16).

27:21 refining pot…what others say. “Value” is not the best understanding. Popularity and praise “test” rather than “value” personal character in the crucible. See note on 17:3.

27:22 mortar…pestle. A bowl and rod of stone which were used to crush solid grain into powder.

27:23–27 This portion contrasts the common shepherd’s labor and God’s provision with the fleeting nature of uncertain riches and power (v. 24). Since all lands reverted to the original owners every 50 years, flocks were the staple wealth. Only by care and diligence could they be perpetuated and profitable. God’s providence aids this effort (cf. Ps. 65:9–13) to properly use the blessings of the land (vv. 25–27).

Proverbs 28

28:1 A guilty conscience imagines accusers everywhere (cf. Num. 32:23; Ps. 53:5), while a clear conscience has boldness to face everyone.

28:2 many are its princes. Unrighteousness in a nation produces political instability with many vying for power, thus the tenure of each leader is shortened. Wisdom promotes social order and long rule.

28:3 oppresses the poor. When the poor come to power and oppress their own, it is as bad as a destructive storm washing the fields clean instead of watering the crop.

28:7 The son who obeyed God’s law would not be a glutton and shame his father. Cf. 23:19–25.

28:8 usury and extortion. The law forbade the charging of interest to fellow Jews (see Deut. 23:19, 20), but this was often violated (cf. Neh. 5:7, 11; Ezek. 22:12). gathers it for him. In the providence and justice of God, such wealth will be forfeited to someone who treats the poor fairly. See notes on 13:22; 14:31.

28:9 See note on 15:8.

28:10 The attempted corruption of the righteous is a wicked sin (Matt. 5:19; 18:6; 23:15). fall into his own pit. See note on 26:27.

28:11 rich man is wise in his own eyes. This contrasts the discerning poor with the rich man, who is deceived by his self-confidence. Riches are not always possessed by the unrighteous and wisdom by the poor, but, more often than not, this is the case due to the blinding nature of wealth (cf. 11:28; 18:23; Matt. 19:23, 24).

28:12 When wicked people come into power, the righteous “shout” (11:10), “groan” (29:2), and “hide” (28:28).

28:13 covers…confesses. Sin must not be covered but confessed. See notes on Ps. 32:1–9; 1 John 1:6–9.

28:14 hardens his heart. Cf. Ex. 7:13; 17:7; Ps. 95:8; Rom. 2:5.

28:16 great oppressor. The tyrannical leader who is covetous (implied) is foolish and short-lived.

28:17 Whoever is inwardly tormented by the murder of someone takes to ceaseless flight to escape the avenger of blood and the punishment of his crime. He flees and finds no rest until the grave receives him. The exhortation is to avoid helping a murderer with any support, refuge, or security against the vengeance which pursues him from the arm of justice.

28:20 abound with blessings. Blessings are the product of honest labor. See notes on 10:22; 11:24–26; cf. Gen. 49:25; Mal. 3:10. hastens to be rich. See note on 20:21; cf. 1 Tim. 6:9.

28:21 piece of bread. A small bribe. Cf. 15:27; 18:5; 24:23.

28:22 man with an evil eye. A miser is motivated by greed. See notes on 21:5–7.

28:23 Flattery has no value but reproof does, so it leads to gratitude. Cf. 16:13; 27:5, 6.

28:24 robs his father…mother. See note on 19:26. To plunder one’s own family is an unthinkable crime, but it is worse yet when denied.

28:25 proud heart…strife. This is arrogance that satisfies itself at the expense of conflict with others and never knows the prosperity of humble trust in God.

28:27 hides his eyes. This refers to one who does not respond to the needs of the poor. See note on 14:31; cf. 1 John 3:16–18.

28:28 See note on v. 12.

Proverbs 29

29:1 hardens his neck. This refers to a state of increasing obstinance, along with an unteachable spirit. See note on 28:14.

29:2 righteous…wicked. See note on 28:12. This could describe the political turmoil of the northern kingdom of Israel in the time of Hezekiah, who collected these proverbs (see note on 25:1).

29:4 bribes. See note on 15:27.

29:5 Flattery is a trap. Cf. 26:28; 28:23.

29:8 These angry, arrogant men fan the flames of strife that trap a city as if engulfed in flames (cf. 26:21).

29:9 contends. A fool may respond to wisdom with anger or laughter, but in either case, no agreement can be reached. Cf. 26:4, 5.

29:12 ruler pays attention to lies. A corrupt leader will draw around him corrupt people. Allow lies and you will be surrounded by liars.

29:13 gives light to the eyes. This phrase means to sustain life. God gives life to both the poor and the rich oppressor, and He holds each responsible for His truth. Cf. 22:1.

29:15 See notes on 13:24; 22:6.

29:17 Correct your son. See notes on 13:24; 22:6.

29:18 no revelation. This proverb looks both to the lack of the Word (i.e., 1 Sam. 3:1) and the lack of hearing the Word (Amos 8:11, 12), which lead to lawless rebellion (cf. Ex. 32:25; Lev. 13:45; Num. 5:18). The proverb then contrasts the joy and glory of a lawful society (28:14; Mal. 4:4).

29:19 will not be corrected. This verse views the mind-set of an unprincipled and foolish slave who is unresponsive and irresponsible.

29:20 hasty in his words. See note on 10:19.

29:21 The idea is of overindulging a servant, so that the servant will ultimately want to be cared for like a son, rather than one who serves the master.

29:22 Cf. 15:18.

29:23 Cf. 16:18, 19.

29:24 partner with a thief. By refusing to testify with full disclosure to avoid incrimination, one commits perjury which leads to punishment. See note on Matt. 26:63.

29:26 the ruler’s favor. The moral is to seek the LORD’s favor, since He alone can and will exact justice.

Proverbs 30

30:1–33 The words of Agur. This is a collection of proverbs written by an unknown sage who was likely a student of wisdom at the time of Solomon (cf. 1 Kin. 4:30, 31). Agur reflects humility (vv. 1–4), a deep hatred for arrogance (vv. 7–9), and a keen theological mind (vv. 5, 6).

30:1 utterance. This word is often used of a prophet (cf. Zech. 9:1; Mal. 1:1) and can be translated “burden” for its weighty character as a divine word or prophecy (cf. Mal. 1:1). Ithiel and Ucal. Agur addressed his wisdom perhaps to his favorite pupils, as Luke to Theophilus (Luke 1:1–4; Acts 1:1, 2).

30:2, 3 more stupid…neither learned. This is a statement of humility and a recognition of the reality that, apart from divine revelation, there would be no true wisdom at all (see notes on 1:7; 9:10). This is illustrated in the pursuits of Job (Job 3:3–26) and Solomon (Eccl. 3:1–15). Agur was wise because he first admitted what he could not know (1 Cor. 2:6–16).

30:3 knowledge of the Holy One. Agur knew that he could not gain wisdom through human searching alone. Understanding is here associated with the holiness of God. Cf. 9:10; 1 Cor. 8:2.

30:4 Who…what. These questions can be answered only by revelation from God. A man can know the “what” about creative wisdom through observation of the physical world and its inner workings, but cannot know the “who.” The “who” can be known only when God reveals Himself, which He has in Scripture. This is the testimony and conclusion of Job (Job 42:1–6), Solomon (Eccl. 12:1–14), Isaiah (Is. 40:12–17; 46:8–11; 66:18, 19), and Paul (Rom. 8:18–39). His Son’s name. Jesus Christ. Cf. John 1:1–18.

30:5, 6 These verses move from the uncertainty of human speculation to the certainty of divine revelation. Agur quotes from David (2 Sam. 22:31; Ps. 18:30).

30:5 pure. Lit. “tried,” and found to be without dross or error. Cf. Ps. 12:6.

30:6 Do not add. A powerful statement on the inspired nature of God’s canonical Word to Israel. To add to God’s Word is to deny God as the standard of truth (cf. Gen. 2:16, 17 with 3:2, 3). See notes on Deut. 4:2; Rev. 22:18, 19.

30:7–9 The prayer of a true wisdom-seeker. He seeks from the LORD honesty in heart and sufficiency in Him (away from the dangers posed by the extremes of poverty or wealth). If he has too much, he could cease depending on God (see Deut. 8:11–20; 10:15; 18:11), and if he has too little, he could be tempted to be as the sluggard (6:6–11).

30:9 Who is the LORD? This is a question reflecting extreme arrogance, e.g., “Who is the Almighty, that we should serve Him?” (Job 21:14–16). Cf. Deut. 8:10–18; Luke 12:16–21.

30:11–14 There is a generation. These proverbs condemn various forms of unwise behavior and are connected with this common phrase which points to the fact that certain sins can uniquely permeate a whole society or time period.

30:11 See note on 20:20. Cf. Ex. 21:17; Pss. 14:5; 24:6.

30:12 See notes on 16:2; 20:9; cf. Matt. 23:23–26.

30:13 See note on 21:4.

30:14 See note on 14:31.

30:15, 16 leech…Give and Give! These two blood-sucking mouths of the horse leech, which lived off the blood of its victim, are used to picture the insatiably greedy.

30:16 grave…fire. Four illustrations of the greedy are given, all of which are parasitic in nature and characterize the heart of human greed. Cf. Gen. 16:2; 20:18; 30:1.

30:17 eye that mocks. This proverb vividly speaks to the tragic results of disregarding parental respect and authority and the destruction it brings. See notes on 10:1; 17:21; 29:15, 17; cf. Ex. 20:12. ravens…young eagles. These birds scavenge the unburied corpse of a child who dies prematurely because of rebellion. Cf. 1 Sam. 17:44; 1 Kin. 14:11; Jer. 16:4; Ezek. 29:5; 39:7.

30:18–20 Hypocrisy is illustrated by 4 natural analogies of concealment: 1) an eagle leaves no trail in the air; 2) a slithering snake leaves no trail on the rock; 3) a ship leaves no trail in the sea; 4) a man leaves no marks after he has slept with a virgin. These actions are all concealed and thus serve to illustrate the hypocrisy of the adulterous woman who hides the evidences of her shame while professing innocence.

30:21–23 earth is perturbed. See notes on 19:10; 28:3. Society is greatly agitated when normal roles are overturned, e.g., servants reigning, fools made rich, hated women married, and maidservants becoming wives (cf. Gen. 16:1–6).

30:24–28 four things which are little. These verses picture 4 creatures which survive due to natural instinct. The wisdom seen in each of these reveals the beauty of the wise Creator and His creation (cf. Ps. 8:3–9) and becomes a model for the principle that labor, diligence, organization, planning, and resourcefulness are better than strength, thus implying the superiority of wisdom over might.

30:25 ants. These survive through planning and labor. See note on 6:6.

30:26 rock badgers. Badgers, though weak, survive by being diligent enough to climb and find sanctuary in high places. Cf. Lev. 11:5; Ps. 104:18.

30:27 locusts. These survive through careful organization.

30:28 spider. These creatures are resourceful and can crawl and set up their webs even in a palace.

30:29–31 three things…majestic in pace…four. The 3 creatures and the king all picture wise, stately, and orderly deportment. Each offers a glimpse of the Creator’s power and wisdom (cf. Job 38:1—42:6) and illustrates the dignity and confidence of those who walk wisely.

30:31 greyhound. The meaning in Heb. is uncertain. Other possibilities are 1) a strutting rooster or 2) a war-horse ready for battle. Cf. Job 39:19–25. male goat. This is the he-goat that was the leader of the flock. Cf Dan. 8:5.

30:32 put your hand on your mouth. Lit. “stop your scheming and talking”—a gesture of awestruck, self-imposed silence. Cf. Job 21:5; 29:9; 40:4.

30:33 produces. The verb is the same (pressing or squeezing) in all 3 instances. These are natural causes and effects to show that anger pressed beyond certain limits produces conflict.

Proverbs 31

31:1–31 This concluding chapter contains two poems: 1) The Wise King (31:2–9) and 2) The Excellent Wife (31:10–31). Both are the teachings of a godly mother (v. 1) to King Lemuel, whom ancient Jewish tradition identified as King Solomon, but who is otherwise unknown.

31:1 utterance. See note on 30:1. mother taught him. See 1:8.

31:2–9 The godly king is addressed (v. 2) and told that his reign should be characterized by: 1) holiness (v. 3); 2) sobriety (vv. 4–7); and 3) compassion (vv. 8, 9). This section is filled with succinct and solemn warnings against vices to which kings are particularly susceptible—immorality, overindulgence, unrighteous rule, and indifference to those in need.

31:2 my son. The phrase is repeated 3 times to indicate the serious passion of a mother’s heart. son of my vows. Like Hannah, she had dedicated her child to the LORD (cf. 1 Sam. 1:11, 27, 28).

31:3 Do not give your strength to women. Multiplying foreign wives destroys a king like it did Solomon (cf. Deut. 17:17; 1 Kin. 11:1–4). See notes on 5:9–11.

31:4, 5 See notes on 20:1; 23:29–35. Intoxicating drinks can weaken reason and judgment, loosen convictions, or pervert the heart. They do not suit rulers who need clear, steady minds and keen judgment.

31:6, 7 Give strong drink. Such extreme situations, possibly relating to a criminal on death row or someone agonizing in pain with a terminal illness or tragic circumstance, are in utter contrast to that of the king (cf. Ps. 104:15).

31:8, 9 Open your mouth. Plead for those who cannot plead their own case, namely those who are otherwise ruined by their condition of weakness. The king’s duty was to righteously uphold the case of the helpless in both physical (v. 6) and material (v. 9) crises. The monarch thus mediates the compassion of God. See note on 14:31.

31:10–31 This poem offers a beautiful description of the excellent wife as defined by a wife and mother (v. 1). Spiritual and practical wisdom plus moral virtues mark the character of this woman in contrast to the immoral women of v. 3. While the scene here is of a wealthy home and the customs of the ancient Near East, the principles apply to every family. They are set forth as the prayer of every mother for the future wife of her son, and literarily arranged with each of the 22 verses beginning with the 22 letters of the Hebrew alphabet in consecutive order.

31:10–12 This section describes her marriage.

31:10 Who can find. She does exist, but is very hard to find. Cf. 18:22. virtuous. Excellent. See note on 12:4; cf. Ruth 3:11.

31:11 safely trusts her. He does not maintain jealous guard over her or keep his valuables locked up so that she cannot access them as was a common ancient practice in a house of distrust. She demonstrates impeccable loyalty to her husband, and her thrift and industry will add to his wealth.

31:13–24 This section describes her behavior.

31:13 seeks wool and flax. Excellent women gathered the material for making clothes (v. 19).

31:14 like the merchant ships. Excellent women would go far to secure the best food for their families.

31:15 rises while it is yet night. In order to have the food prepared for the family each day, she had to rise before dawn to begin the work, which she would do gladly.

31:16 considers a field. She was resourceful and entrepreneurial in her investing and reinvesting.

31:17 Such women were not soft, but by virtue of rigorous work, strong.

31:18 merchandise is good. That which she produced for the family of clothing, food, and wealth was good and profitable. lamp…night. Lamp is to be understood literally (cf. v. 15). She planted the vineyard during the day (v. 16), and wove late at night (v. 19). She rose early before dawn to prepare the food (v. 15), thus keeping a before-sunrise to after-dark schedule to care for her household, which was the foremost priority of her life (cf. Titus 2:5).

31:19 distaff…spindle. These tools are used to turn wool into thread for making clothing. Cf. Ex. 35:25.

31:20–24 Her activities, driven by the priority of caring for her family, resulted in multiplied fruitfulness for: 1) the poor and needy (v. 20); 2) her own household (v. 21); 3) herself (v. 22); 4) her husband (v. 23); and 5) the merchants (v. 24).

31:21 snow. Snow indicates the cold that occurs in the high altitudes of Palestine. Her labors anticipated her family’s need for warm clothing in such cold places and seasons.

31:22 fine linen and purple. The efforts she makes to honor others are rewarded to her. These silk and purple garments are expensive evidences of the blessings returned to her by God’s grace.

31:23 known in the gates. This woman made a significant contribution to her husband’s position in the community and to his success (vv. 10–12). His domestic comfort promoted his advancement in public honor. A man’s good reputation begins with his home and thus the virtue of his wife (cf 18:22).

31:24 makes…sells them. With all her other responsibilities faithfully discharged, she took time to make items of clothing for the purposes of trade.

31:25–27 This section emphasizes her character.

31:25 Strength and honor. These words describe the character of the woman who fears the LORD. Her inward clothing displays divine wisdom, giving her confidence to face the future with its unexpected challenges.

31:26 opens her mouth…law of kindness. Her teaching of wisdom and the law is tempered with mercy.

31:27 She was a skilled manager of the home. See note on Titus 2:4, 5. bread of idleness. Lit. “eyes looking everywhere” as in the lazy man (cf. 6:6, 9) of whom the same root word is used.

31:28, 29 This section describes her family life.

31:28 rise up…call her blessed. She was greatly respected because she has earned the praise of her family. See note on 29:17. There can be no higher joy for a mother than for her children to grow up to praise her as the source of the wisdom that made them godly. See note on 1 Tim. 2:15.

31:29, 30 you excel them all. This was her husband’s superlative praise (v. 28) which was well-deserved, in which he used the same word for “excellent” found in v. 10.

31:30, 31 This portion summarizes her spiritual life.

31:30 Charm…beauty. True holiness and virtue command permanent respect and affection, far more than charm and beauty of face and form. Cf. 1 Tim. 2:9, 10; 1 Pet. 3:1–6. a woman who fears the LORD. Proverbs ends where it began with a reference to the fear of the LORD. See note on 1:7.

31:31 fruit…works. See vv. 10–29. While she receives material reward (v. 22), the praise and success she labored to bring to her family and community will be her praise. The result of all her efforts is her best eulogy.

Proverbs 1

1:1 a 1 Kin. 4:32; Prov. 10:1; 25:1; Eccl. 12:9

1:2 1 understand or discern

1:4 b Prov. 9:4

1:5 c Prov. 9:9

1:5 2 acquire

1:6 d Num. 12:8; Ps. 78:2; Dan. 8:23

1:7 e Job 28:28; Ps. 111:10; Prov. 9:10; 15:33; (Eccl. 12:13)

1:8 f Prov. 4:1

1:9 g Prov. 3:22

1:10 h Gen. 39:7–10; Deut. 13:8; Ps. 50:18; (Eph. 5:11)

1:11 i Prov. 12:6; Jer. 5:26

1:12 j Ps. 28:1

1:12 3 Or the grave

1:13 4 Lit. wealth

1:13 5 plunder

1:15 k Ps. 1:1; Prov. 4:14

1:15 l Ps. 119:101

1:16 m Prov. 6:17, 18; (Is. 59:7); Rom. 3:15

1:17 6 futility

1:17 7 Lit. lord of the wing

1:19 n Prov. 15:27; (1 Tim. 6:10)

1:20 o Prov. 8:1; 9:3; (John 7:37)

1:20 8 in the street

1:21 9 LXX, Syr., Tg. top of the walls; Vg. the head of multitudes

1:22 10 naive

1:22 11 naivete

1:23 p Is. 32:15; Joel 2:28; (John 7:39)

1:24 q Is. 65:12; 66:4; Jer. 7:13; Zech. 7:11

1:25 r Ps. 107:11; Luke 7:30

1:26 s Ps. 2:4

1:27 t (Prov. 10:24, 25)

1:28 u 1 Sam. 8:18; Job 27:9; 35:12; Ps. 18:41; Is. 1:15; Jer. 11:11; 14:12; Ezek. 8:18; Mic. 3:4; Zech. 7:13; (James 4:3)

1:29 v Job 21:14; Prov. 1:22

1:29 w Ps. 119:173

1:30 x Ps. 81:11; Prov. 1:25

1:31 y Job 4:8; Prov. 5:22, 23; 22:8; Is. 3:11; Jer. 6:19

1:32 12 waywardness

1:33 z Prov. 3:24–26

1:33 a Ps. 112:7

1:33 13 at ease

Proverbs 2

2:1 a (Prov. 4:21)

2:4 b (Prov. 3:14)

2:5 c (James 1:5, 6)

2:6 d 1 Kin. 3:9, 12; (Job 32:8; James 1:5)

2:7 e (Ps. 84:11); Prov. 30:5

2:8 f (1 Sam. 2:9); Ps. 66:9

2:11 g Prov. 4:6; 6:22

2:13 h Ps. 82:5; Prov. 4:19; (John 3:19, 20)

2:14 i Prov. 10:23; Jer. 11:15; (Rom. 1:32)

2:15 j Ps. 125:5; (Prov. 21:8)

2:16 k Prov. 5:20; 6:24; 7:5

2:16 l Prov. 5:3

2:18 m Prov. 7:27

2:18 1 sinks

2:19 2 Lit. reach

2:21 n Ps. 37:3

2:22 3 destroyed

2:22 4 land

Proverbs 3

3:1 a Deut. 8:1

3:2 b Ps. 119:165; Prov. 4:10

3:3 c Ex. 13:9; Deut. 6:8; Prov. 6:21

3:3 d Prov. 7:3; Jer. 17:1; (2 Cor. 3:3)

3:4 e 1 Sam. 2:26; Luke 2:52; Rom. 14:18

3:4 1 Lit. good understanding

3:5 f (Ps. 37:3, 5); Prov. 22:19

3:5 g Prov. 23:4; (Jer. 9:23, 24)

3:6 h (1 Chr. 28:9); Prov. 16:3; (Phil. 4:6; James 1:5)

3:6 2 Or make smooth or straight

3:7 i Rom. 12:16

3:8 j Job 21:24

3:8 3 Body, lit. navel

3:8 4 Lit. drink

3:9 k Ex. 22:29; Deut. 26:2; (Mal. 3:10)

3:10 l Deut. 28:8

3:11 m Job 5:17; Ps. 94:12; Heb. 12:5, 6; Rev. 3:19

3:12 n Deut. 8:5; Prov. 13:24

3:13 o Prov. 8:32, 34, 35

3:14 p Job 28:13

3:15 q Matt. 13:44

3:16 r Prov. 8:18; (1 Tim. 4:8)

3:17 s (Matt. 11:29)

3:18 t Gen. 2:9; Prov. 11:30; 13:12; 15:4; Rev. 2:7

3:18 5 hold her fast

3:19 u Ps. 104:24; Prov. 8:27

3:20 v Gen. 7:11

3:23 w (Ps. 37:24; 91:11, 12); Prov. 10:9

3:25 x Ps. 91:5; 1 Pet. 3:14

3:27 y Rom. 13:7; (Gal. 6:10)

3:27 6 Lit. its owners

3:28 z Lev. 19:13; Deut. 24:15

3:30 a Prov. 26:17; (Rom. 12:18)

3:31 b Ps. 37:1; Prov. 24:1

3:32 c Ps. 25:14

3:33 d Lev. 26:14, 16; Deut. 11:28; Zech. 5:3, 4; Mal. 2:2

3:33 e Job 8:6; Ps. 1:3

3:34 f James 4:6; 1 Pet. 5:5

Proverbs 4

4:1 a Ps. 34:11; Prov. 1:8

4:3 b 1 Chr. 29:1

4:4 c 1 Chr. 28:9; Eph. 6:4

4:4 d Prov. 7:2

4:5 e Prov. 2:2, 3

4:6 f 2 Thess. 2:10

4:7 g Prov. 3:13, 14; Matt. 13:44

4:8 h 1 Sam. 2:30

4:9 i Prov. 3:22

4:10 j Prov. 3:2

4:11 k 1 Sam. 12:23

4:12 l Job 18:7; Ps. 18:36

4:12 m (Ps. 91:11); Prov. 3:23

4:14 n Ps. 1:1; Prov. 1:15

4:16 o Ps. 36:4; Mic. 2:1

4:16 1 Lit. robbed

4:18 p Is. 26:7; Matt. 5:14, 45; Phil. 2:15

4:18 q 2 Sam. 23:4

4:18 2 Lit. light

4:19 r 1 Sam. 2:9; (Job 18:5, 6); Prov. 2:13; (Is. 59:9, 10; Jer. 23:12); John 12:35

4:23 s (Matt. 12:34; 15:18, 19; Mark 7:21; Luke 6:45)

4:24 3 devious

4:26 t Prov. 5:21; Heb. 12:13

Proverbs 5

5:1 1 Lit. Bow

5:2 a Mal. 2:7

5:2 2 appreciate good judgment

5:3 b Prov. 2:16

5:3 c Ps. 55:21

5:3 3 Lit. a strange

5:5 d Prov. 7:27

5:5 4 Or Sheol

5:9 5 vigor

5:10 6 Lit. strength

5:16 7 Channels

5:18 e Deut. 24:5; Eccl. 9:9; Mal. 2:14

5:19 f Song 2:9

5:19 8 Lit. intoxicated

5:20 g Prov. 2:16

5:21 h 2 Chr. 16:9; Job 31:4; 34:21; Prov. 15:3; Jer. 16:17; 32:19; Hos. 7:2; Heb. 4:13

5:21 9 observes, lit. weighs

5:22 i Num. 32:23; Ps. 9:5; Prov. 1:31; Is. 3:11

5:23 j Job 4:21

Proverbs 6

6:1 a Prov. 11:15

6:1 1 guaranty or collateral

6:1 2 Lit. struck

6:4 b Ps. 132:4

6:5 3 One who catches birds in a trap or snare

6:6 c Job 12:7

6:7 4 Lit. leader

6:8 5 Lit. bread

6:9 d Prov. 24:33, 34

6:9 6 Lit. lie down

6:11 e Prov. 10:4

6:13 f Job 15:12; Ps. 35:19; Prov. 10:10

6:13 7 gives signals, lit. scrapes

6:14 g Prov. 3:29; Mic. 2:1

6:14 h Prov. 6:19

6:15 i Prov. 24:22; Is. 30:13; 1 Thess. 5:3

6:15 j Jer. 19:11

6:15 k 2 Chr. 36:16

6:16 8 Lit. His soul

6:17 l Ps. 101:5; Prov. 21:4

6:17 m Ps. 120:2; Prov. 12:22

6:17 n Deut. 19:10; Prov. 28:17; Is. 1:15

6:17 9 Lit. Haughty eyes

6:18 o Gen. 6:5; Ps. 36:4; Prov. 24:2; Jer. 18:18; Mark 14:1, 43–46

6:18 p 2 Kin. 5:20–27; Is. 59:7; Rom. 3:15

6:19 q Ps. 27:12; Prov. 19:5, 9; Matt. 26:59–66

6:19 r Prov. 6:14; 1 Cor. 1:11–13; (Jude 3, 4, 16–19)

6:20 s Eph. 6:1

6:21 t Prov. 3:3

6:22 u (Prov. 3:23)

6:22 v Prov. 2:11

6:22 10 Lit. it

6:23 w Ps. 19:8; 2 Pet. 1:19

6:24 x Prov. 2:16

6:25 y Matt. 5:28

6:26 z Prov. 29:3

6:26 a Gen. 39:14

6:26 b Ezek. 13:18

6:26 11 Wife of another, lit. a man’s wife

6:31 c Ex. 22:1–4

6:32 d Prov. 7:7

6:34 e Prov. 27:4; Song 8:6

6:35 12 Lit. lift up the face of any

Proverbs 7

7:1 a Prov. 2:1

7:2 b Lev. 18:5; Prov. 4:4; (Is. 55:3)

7:2 c Deut. 32:10; Ps. 17:8; Zech. 2:8

7:3 d Deut. 6:8; Prov. 6:21

7:5 e Prov. 2:16; 5:3

7:7 f (Prov. 6:32; 9:4, 16)

7:7 1 Lit. sons

7:7 2 lacking

7:9 g Job 24:15

7:11 h Prov. 9:13; 1 Tim. 5:13

7:11 i Titus 2:5

7:13 3 shameless

7:16 j Is. 19:9; Ezek. 27:7

7:19 4 Lit. the man

7:20 5 Lit. in his hand

7:20 6 at the full moon

7:21 k Prov. 5:3

7:21 l Ps. 12:2

7:21 7 By the greatness of her words

7:21 8 compelled

7:22 9 LXX, Syr., Tg. as a dog to bonds; Vg. as a lamb … to bonds

7:22 10 shackles

7:23 m Eccl. 9:12

7:23 11 Lit. is for

7:26 n Neh. 13:26

7:27 o Prov. 2:18; 5:5; 9:18; (1 Cor. 6:9, 10; Rev. 22:15)

7:27 12 Or Sheol

Proverbs 8

8:1 a Prov. 1:20, 21; 9:3; (1 Cor. 1:24)

8:2 1 Lit. heights

8:5 2 naive

8:6 b Prov. 22:20

8:11 c Job 28:15; Ps. 19:10; 119:127; Prov. 3:14, 15; 4:5, 7; 16:16

8:13 d Prov. 3:7; 16:6

8:13 e 1 Sam. 2:3; (Prov. 16:17, 18; Is. 13:11)

8:13 f Prov. 4:24

8:14 g Eccl. 7:19; 9:16

8:15 h 2 Chr. 1:10; Prov. 29:4; Dan. 2:21; (Matt. 28:18); Rom. 13:1

8:16 3 MT, Syr., Tg., Vg. righteousness; LXX, Bg., some mss. and editions earth

8:17 i 1 Sam. 2:30; (Ps. 91:14); Prov. 4:6; (John 14:21)

8:17 j Prov. 2:4, 5; John 7:37; James 1:5

8:18 k Prov. 3:16; (Matt. 6:33)

8:20 4 walk about on

8:22 l Job 28:26–28; Ps. 104:24; Prov. 3:19; (John 1:1)

8:23 m (Ps. 2:6)

8:25 n Job 15:7, 8

8:26 5 outer places

8:26 6 Lit. beginning of the dust

8:29 o Gen. 1:9, 10; Job 38:8–11; Ps. 33:7; 104:9; Jer. 5:22

8:29 p Job 28:4, 6; Ps. 104:5

8:30 q (John 1:1–3, 18)

8:30 r (Matt. 3:17)

8:30 7 A Jewish tradition one brought up

8:31 s Ps. 16:3; John 13:1

8:32 t Ps. 119:1, 2; 128:1; Prov. 29:18; Luke 11:28

8:34 u Prov. 3:13, 18

8:35 v Prov. 3:4; 12:2; (John 17:3)

8:36 w Prov. 20:2

Proverbs 9

9:1 a (Matt. 16:18; 1 Cor. 3:9, 10; Eph. 2:20–22; 1 Pet. 2:5)

9:2 b Matt. 22:4

9:2 c Prov. 23:30

9:2 1 arranged

9:4 d Ps. 19:7

9:5 e Song 5:1; Is. 55:1; (John 6:27)

9:8 f Prov. 15:12; Matt. 7:6

9:8 g Ps. 141:5; Prov. 10:8

9:9 h (Matt. 13:12)

9:10 i Job 28:28; Ps. 111:10; Prov. 1:7

9:11 j Prov. 3:2, 16

9:12 k Job 35:6, 7; Prov. 16:26

9:13 l Prov. 7:11

9:13 2 boisterous

9:14 m Prov. 9:3

9:16 n Prov. 7:7, 8

9:16 3 naive

9:17 o Prov. 20:17

9:18 p Prov. 2:18; 7:27

9:18 4 Or Sheol

Proverbs 10

10:1 a Prov. 1:1; 25:1

10:1 b Prov. 15:20; 17:21, 25; 19:13; 29:3, 15

10:2 c Ps. 49:7; Prov. 11:4; 21:6; Ezek. 7:19; (Luke 12:19, 20)

10:2 d Dan. 4:27

10:3 e Ps. 34:9, 10; 37:25; Prov. 28:25; (Matt. 6:33)

10:4 f Prov. 19:15

10:4 g Prov. 12:24; 13:4; 21:5

10:5 h Prov. 6:8

10:5 i Prov. 19:26

10:7 j Ps. 112:6; Eccl. 8:10

10:8 k Prov. 10:10

10:8 1 Lit. the foolish of lips

10:8 2 be thrust down or ruined

10:9 l (Ps. 23:4; Prov. 3:23; 28:18; Is. 33:15, 16)

10:12 m Prov. 17:9; (1 Cor. 13:4–7; James 5:20); 1 Pet. 4:8

10:13 n Prov. 26:3

10:13 3 Lit. lacks heart

10:14 o Prov. 18:7

10:15 p Job 31:24; Ps. 52:7; Prov. 18:11; (1 Tim. 6:17)

10:16 q Prov. 6:23

10:17 4 leads

10:18 r Prov. 26:24

10:18 s Ps. 15:3; 101:5

10:19 t Job 11:2; (Prov. 18:21); Eccl. 5:3

10:19 u Prov. 17:27; (James 1:19; 3:2)

10:21 5 Lit. heart

10:22 v Gen. 24:35; 26:12; Deut. 8:18; Ps. 37:22; Prov. 8:21

10:23 w Prov. 2:14; 15:21

10:24 x Job 15:21; Prov. 1:27; Is. 66:4

10:24 y Ps. 145:19; Prov. 15:8; Matt. 5:6; (1 John 5:14, 15)

10:25 z Ps. 37:9, 10

10:25 a Ps. 15:5; Prov. 12:3; Matt. 7:24, 25

10:27 b Prov. 9:11

10:27 c Job 15:32

10:28 d Job 8:13

10:29 e Ps. 1:6

10:30 f Ps. 37:22; Prov. 2:21

10:30 6 land

10:31 g Ps. 37:30; Prov. 10:13

Proverbs 11

11:1 a Lev. 19:35, 36; Deut. 25:13–16; Prov. 20:10, 23; Mic. 6:11

11:1 1 deceptive

11:1 2 Lit. perfect stone

11:2 b Prov. 16:18; 18:12; 29:23

11:3 c Prov. 13:6

11:4 d Prov. 10:2; Ezek. 7:19; Zeph. 1:18

11:4 e Gen. 7:1

11:5 f Prov. 5:22

11:5 3 Or make smooth or straight

11:7 g Prov. 10:28

11:8 h Prov. 21:18

11:10 i Prov. 28:12

11:11 j Prov. 14:34

11:12 4 Lit. lacks heart

11:13 k Lev. 19:16; Prov. 20:19; 1 Tim. 5:13

11:13 l Prov. 19:11

11:14 m 1 Kin. 12:1

11:15 n Prov. 6:1, 2

11:15 5 guaranty

11:15 6 those pledging guaranty, lit. those who strike hands

11:17 o (Matt. 5:7; 25:34–36)

11:18 p Hos. 10:12; (Gal. 6:8, 9); James 3:18

11:19 q Prov. 10:16; 12:28

11:19 r Prov. 21:16; (Rom. 6:23; James 1:15)

11:21 s Prov. 16:5

11:21 t Ps. 112:2; Prov. 14:26

11:21 7 Lit. hand to hand

11:22 8 taste

11:23 u Prov. 10:28; Rom. 2:8, 9

11:24 v Ps. 112:9; Prov. 13:7; 19:17

11:25 w Prov. 3:9, 10; (2 Cor. 9:6, 7)

11:25 x (Matt. 5:7)

11:26 y Amos 8:5, 6

11:26 z Job 29:13

11:27 a Esth. 7:10; Ps. 7:15, 16; 57:6

11:27 9 Lit. seeks

11:28 b Job 31:24

11:28 c Ps. 1:3; Jer. 17:8

11:29 d Eccl. 5:16

11:29 e Prov. 14:19

11:30 f Prov. 14:25; (Dan. 12:3; 1 Cor. 9:19–22; James 5:20)

11:30 10 Lit. takes, in the sense of brings, cf. 1 Sam. 16:11

11:31 g Jer. 25:29

11:31 11 rewarded

Proverbs 12

12:3 a (Prov. 10:25)

12:4 b Prov. 31:23; 1 Cor. 11:7

12:4 c Prov. 14:30; Hab. 3:16

12:4 1 Lit. A wife of valor

12:6 d Prov. 1:11, 18

12:6 e Prov. 14:3

12:7 f Ps. 37:35–37; Prov. 11:21; Matt. 7:24–27

12:8 g 1 Sam. 25:17; Prov. 18:3

12:9 h Prov. 13:7

12:9 2 lightly esteemed

12:10 i Deut. 25:4

12:11 j Gen. 3:19

12:11 k Prov. 28:19

12:11 l Prov. 6:32

12:11 3 works or cultivates

12:11 4 Lit. vain things

12:11 5 Lit. heart

12:13 m Prov. 18:7

12:13 n (2 Pet. 2:9)

12:14 o Prov. 13:2; 15:23; 18:20

12:14 p Job 34:11; Prov. 1:31; 24:12; (Is. 3:10, 11); Hos. 4:9

12:15 q Prov. 3:7; Luke 18:11

12:16 r Prov. 11:13; 29:11

12:17 s Prov. 14:5

12:18 t Ps. 57:4; Prov. 4:22; 15:4

12:19 u (Ps. 52:4, 5); Prov. 19:9

12:21 v Ps. 91:10; Prov. 1:33; 1 Pet. 3:13

12:21 6 harm

12:22 w Prov. 6:17; 11:20; Rev. 22:15

12:23 x Prov. 13:16

12:24 y Prov. 10:4

12:25 z Prov. 15:13

12:25 a Is. 50:4

Proverbs 13

13:1 a Is. 28:14, 15

13:2 b Prov. 12:14

13:3 c Ps. 39:1; Prov. 21:23; (James 3:2)

13:4 d Prov. 10:4

13:6 e Prov. 11:3, 5, 6

13:7 f (Prov. 11:24; 12:9; Luke 12:20, 21)

13:9 g Job 18:5, 6; 21:17; Prov. 24:20

13:10 h Prov. 10:12

13:11 i Prov. 10:2; 20:21

13:12 j Prov. 13:19

13:13 k Num. 15:31; 2 Chr. 36:16; Is. 5:24

13:14 l Prov. 6:22; 10:11; 14:27

13:14 m 2 Sam. 22:6

13:15 n Ps. 111:10; Prov. 3:4

13:15 1 gives

13:16 o Prov. 12:23

13:17 p Prov. 25:13

13:18 q Prov. 15:5, 31, 32

13:18 2 Lit. ignores

13:21 r Ps. 32:10; Is. 47:11

13:22 s Job 27:16, 17; Prov. 28:8; (Eccl. 2:26)

13:23 t Prov. 12:11

13:23 3 uncultivated

13:23 4 Lit. what is swept away

13:24 u Prov. 19:18

13:24 5 early

13:25 v Ps. 34:10; Prov. 10:3

Proverbs 14

14:2 a (Rom. 2:4)

14:3 b Prov. 12:6

14:4 1 manger or feed trough

14:5 c Rev. 1:5; 3:14

14:5 d Ex. 23:1; Deut. 19:16; Prov. 6:19; 12:17

14:6 e Prov. 8:9; 17:24

14:7 f Prov. 23:9

14:9 g Prov. 10:23

14:9 2 Lit. guilt

14:11 h Job 8:15

14:12 i Prov. 16:25

14:12 j Rom. 6:21

14:12 k Prov. 12:15

14:13 l Prov. 5:4; Eccl. 2:1, 2

14:14 m Prov. 1:31; 12:15

14:14 n Prov. 13:2; 18:20

14:14 3 Lit. from above himself

14:16 o Job 28:28; Ps. 34:14; Prov. 22:3

14:20 p Prov. 19:7

14:20 q Prov. 19:4

14:20 4 Lit. many are the lovers of the rich

14:21 r Ps. 112:9; (Prov. 19:17)

14:23 5 Lit. talk of the lips

14:25 s (Ezek. 3:18–21)

14:25 6 saves lives

14:27 t Prov. 13:14

14:29 u Prov. 16:32; 19:11; Eccl. 7:9; James 1:19

14:29 7 Lit. short of spirit

14:30 v Ps. 112:10

14:30 w Prov. 12:4; Hab. 3:16

14:31 x Prov. 17:5; Matt. 25:40; 1 John 3:17

14:31 y (Job 31:15; Prov. 22:2)

14:32 z Gen. 49:18; Job 13:15; (Ps. 16:11; 73:24); 2 Cor. 1:9; 5:8; (2 Tim. 4:18)

14:33 a Prov. 12:16

14:34 b Prov. 11:11

14:34 8 shame or disgrace

14:35 c Matt. 24:45–47

Proverbs 15

15:1 a Prov. 25:15

15:1 b 1 Sam. 25:10

15:2 c Prov. 12:23

15:3 d 2 Chr. 16:9; Job 34:21; Prov. 5:21; Jer. 16:17; 32:19; Zech. 4:10; Heb. 4:13

15:4 1 Lit. healing

15:5 e Prov. 10:1

15:5 f Prov. 13:18

15:5 2 Lit. keeps

15:7 3 spread

15:8 g Prov. 21:27; Eccl. 5:1; Is. 1:11; Jer. 6:20; Mic. 6:7

15:9 h Prov. 21:21

15:10 i 1 Kin. 22:8

15:10 j Prov. 5:12

15:11 k Job 26:6; Ps. 139:8

15:11 l 1 Sam. 16:7; 2 Chr. 6:30; Ps. 44:21; Acts 1:24

15:11 4 Or Sheol

15:11 5 Heb. Abaddon

15:12 m Prov. 13:1; Amos 5:10; 2 Tim. 4:3

15:13 n Prov. 12:25

15:13 o Prov. 17:22

15:13 6 face

15:15 p Prov. 17:22

15:16 q Ps. 37:16; Prov. 16:8; Eccl. 4:6; 1 Tim. 6:6

15:17 r Prov. 17:1

15:17 7 Or vegetables

15:18 s Prov. 26:21

15:19 t Prov. 22:5

15:20 u Prov. 10:1

15:21 v Prov. 10:23

15:21 w Eph. 5:15

15:21 8 Lit. heart

15:22 x Prov. 11:14

15:23 y Prov. 25:11; Is. 50:4

15:23 9 Lit. in its time

15:24 z Phil. 3:20; (Col. 3:1, 2)

15:24 a Prov. 14:16

15:24 10 Or Sheol

15:25 b Prov. 12:7; Is. 2:11

15:25 c Ps. 68:5, 6

15:26 d Prov. 6:16, 18

15:26 e Ps. 37:30

15:27 f Is. 5:8; (Jer. 17:11)

15:28 g 1 Pet. 3:15

15:29 h Ps. 10:1; 34:16

15:29 i Ps. 145:18; (James 5:16)

15:30 11 Lit. fat

15:33 j Prov. 1:7

15:33 k Prov. 18:12

Proverbs 16

16:1 a Jer. 10:23

16:1 b Matt. 10:19

16:1 1 plans

16:2 c Prov. 21:2

16:3 d Ps. 37:5; Prov. 3:6; (1 Pet. 5:7)

16:3 2 Lit. Roll

16:4 e Is. 43:7; Rom. 11:36

16:4 f Job 21:30; (Rom. 9:22)

16:4 3 Lit. evil

16:5 g Prov. 6:17; 8:13

16:5 4 Lit. hand to hand

16:6 h Dan. 4:27; Luke 11:41

16:6 i Prov. 8:13; 14:16

16:8 j Ps. 37:16; Prov. 15:16

16:9 k Prov. 19:21

16:9 l Ps. 37:23; Prov. 20:24; Jer. 10:23

16:11 m Lev. 19:36

16:11 5 concern

16:12 n Prov. 25:5

16:13 o Prov. 14:35

16:14 p Prov. 25:15

16:15 q Zech. 10:1

16:16 r Prov. 8:10, 11, 19

16:18 6 stumbling

16:19 7 plunder

16:20 s Ps. 34:8; Jer. 17:7

16:25 t Prov. 14:12

16:26 u (Eccl. 6:7; John 6:35)

16:27 v (James 3:6)

16:27 8 Lit. A man of Belial

16:28 w Prov. 17:9

16:30 9 Lit. compresses

16:31 x Prov. 20:29

16:32 y Prov. 14:29; 19:11

Proverbs 17

17:1 a Prov. 15:17

17:1 1 Or sacrificial meals

17:2 b Prov. 10:5

17:3 c 1 Chr. 29:17; Ps. 26:2; Prov. 15:11; Jer. 17:10; (Mal. 3:3)

17:4 2 Lit. destructive

17:5 d Prov. 14:31

17:5 e Job 31:29; Prov. 24:17; Obad. 12; 1 Cor. 13:6

17:6 f (Ps. 127:3; 128:3)

17:9 g (Prov. 10:12; 1 Cor. 13:5–7; James 5:20)

17:9 h Prov. 16:28

17:10 i Prov. 10:17; (Mic. 7:9)

17:12 j 2 Sam. 17:8; Hos. 13:8

17:13 k Ps. 109:4, 5; Jer. 18:20; Rom. 12:17; 1 Thess. 5:15; (1 Pet. 3:9)

17:14 l (Prov. 20:3; 1 Thess. 4:11)

17:15 m Ex. 23:7; Prov. 24:24; Is. 5:23

17:17 n Ruth 1:16; Prov. 18:24

17:18 o Prov. 6:1

17:18 3 Lit. heart

17:18 4 Lit. strikes the hands

17:18 5 guaranty or collateral

17:19 p Prov. 16:18

17:20 q James 3:8

17:20 6 crooked

17:22 r Prov. 12:25; 15:13, 15

17:22 7 Or makes medicine even better

17:23 8 Under cover, lit. from the bosom

17:24 s Eccl. 2:14

17:25 t Prov. 10:1; 15:20; 19:13

17:27 u Prov. 10:19; James 1:19

17:28 v Job 13:5

Proverbs 18

18:1 1 sound wisdom

18:2 a Eccl. 10:3

18:4 b Prov. 10:11

18:4 c (James 3:17)

18:5 d Lev. 19:15; Deut. 1:17; 16:19; Ps. 82:2; Prov. 17:15

18:7 e Ps. 64:8; 140:9; Prov. 10:14

18:7 f Eccl. 10:12

18:8 g Prov. 12:18

18:8 2 gossip or slanderer

18:8 3 A Jewish tradition wounds

18:8 4 Lit. rooms of the belly

18:10 h 2 Sam. 22:2, 3, 33; Ps. 18:2; 61:3; 91:2; 144:2

18:10 5 secure, lit. set on high

18:12 i Prov. 15:33; 16:18

18:16 j Gen. 32:20, 21; 1 Sam. 25:27; Prov. 17:8; 21:14

18:18 k (Prov. 16:33)

18:20 l Prov. 12:14; 14:14

18:21 m Prov. 12:13; 13:3; Matt. 12:37

18:22 n Gen. 2:18; (Prov. 12:4; 19:14)

18:23 o James 2:3, 6

18:24 p Prov. 17:17; (John 15:14, 15)

18:24 6 So with Gr. mss., Syr., Tg., Vg.; MT may come to ruin

Proverbs 19

19:1 a Prov. 28:6

19:4 b Prov. 14:20

19:5 c Ex. 23:1; Deut. 19:16–19; Prov. 6:19; 21:28

19:7 d Prov. 14:20

19:7 e Ps. 38:11

19:7 1 Lit. are not

19:8 f Prov. 16:20

19:8 2 Lit. heart

19:10 g Prov. 30:21, 22

19:11 h James 1:19

19:11 i Prov. 16:32; (Matt. 5:44); Eph. 4:32; Col. 3:13

19:12 j Prov. 16:14

19:12 k Gen. 27:28; Deut. 33:28; Ps. 133:3; Hos. 14:5; Mic. 5:7

19:13 l Prov. 10:1

19:13 m Prov. 21:9, 19

19:13 3 Irritation

19:14 n 2 Cor. 12:14

19:14 o Prov. 18:22

19:15 p Prov. 6:9

19:15 q Prov. 10:4

19:16 r Prov. 13:13; 16:17; Luke 10:28; 11:28

19:16 4 Is reckless, lit. despises

19:17 s Deut. 15:7, 8; Job 23:12, 13; Prov. 28:27; Eccl. 11:1; Matt. 10:42; 25:40; (2 Cor. 9:6–8); Heb. 6:10

19:18 t Prov. 13:24

19:18 5 Lit. to put him to death; a Jewish tradition on his crying

19:20 u Ps. 37:37

19:21 v Ps. 33:10, 11; Prov. 16:9; Is. 46:10; Heb. 6:17

19:22 6 Lit. lovingkindness

19:23 w Prov. 14:27; (1 Tim. 4:8)

19:24 x Prov. 15:19

19:24 7 LXX, Syr. bosom; Tg., Vg. armpit

19:25 y Deut. 13:11

19:25 z Prov. 9:8

19:26 a Prov. 17:2

19:28 b Job 15:16

19:28 8 Lit. witness of Belial, worthless witness

19:29 c Prov. 26:3

Proverbs 20

20:1 a Gen. 9:21; Prov. 23:29–35; Is. 28:7; Hos. 4:11

20:2 1 Lit. fear or terror, produced by the king’s wrath

20:3 b Prov. 17:14

20:4 c Prov. 10:4

20:4 d Prov. 19:15

20:6 2 Lit. mercy

20:7 e 2 Cor. 1:12

20:7 f Ps. 37:26

20:9 g (1 Kin. 8:46; 2 Chr. 6:36); Job 9:30, 31; 14:4; (Ps. 51:5; Eccl. 7:20; Rom. 3:9; 1 John 1:8)

20:10 h Deut. 25:13

20:11 i Matt. 7:16

20:12 j Ex. 4:11; Ps. 94:9

20:13 k Rom. 12:11

20:14 3 Lit. evil, evil

20:15 l (Job 28:12–19; Prov. 3:13–15)

20:16 m Prov. 22:26

20:17 n Prov. 9:17

20:18 o Prov. 24:6

20:18 p Luke 14:31

20:19 q Prov. 11:13

20:19 r Rom. 16:18

20:20 s Ex. 21:17; Lev. 20:9; Prov. 30:11; Matt. 15:4

20:20 t Job 18:5, 6; Prov. 24:20

20:21 u Prov. 28:20

20:21 v Hab. 2:6

20:22 w (Deut. 32:35); Prov. 17:13; 24:29; (Rom. 12:17–19); 1 Thess. 5:15; (1 Pet. 3:9)

20:22 x 2 Sam. 16:12

20:22 4 repay

20:26 y Ps. 101:8

20:27 z 1 Cor. 2:11

20:27 5 Lit. rooms of the belly

20:28 a Ps. 101:1; Prov. 21:21

20:28 6 mercy

20:29 b Prov. 16:31

20:30 7 Lit. rooms of the belly

Proverbs 21

21:1 1 channels

21:2 a Prov. 16:2

21:2 b Prov. 24:12; Luke 16:15

21:3 c 1 Sam. 15:22; Prov. 15:8; Is. 1:11, 16, 17; Hos. 6:6; (Mic. 6:7, 8)

21:4 d Prov. 6:17

21:4 2 Or lamp

21:5 e Prov. 10:4

21:6 f 2 Pet. 2:3

21:6 3 LXX Pursue vanity on the snares of death; Vg. Is vain and foolish, and shall stumble on the snares of death; Tg. They shall be destroyed, and they shall fall who seek death

21:7 4 Lit. drag them away

21:8 5 Or The way of a man is perverse and strange;

21:9 g Prov. 19:13

21:10 h James 4:5

21:11 i Prov. 19:25

21:13 j (Matt. 7:2; 18:30–34); James 2:13; 1 John 3:17

21:14 6 Under cover, lit. in the bosom

21:16 k Ps. 49:14

21:19 7 Lit. in the land of the desert

21:20 l Ps. 112:3; Prov. 8:21

21:21 m Prov. 15:9; Matt. 5:6; (Rom. 2:7); 1 Cor. 15:58

21:22 n 2 Sam. 5:6–9; Prov. 24:5; Eccl. 7:19; 9:15, 16

21:22 8 Climbs over the walls of

21:23 o Prov. 12:13; 13:3; 18:21; (James 3:2)

21:25 p Prov. 13:4

21:26 q (Prov. 22:9; Eph. 4:28)

21:27 r Prov. 15:8; Is. 66:3; Jer. 6:20; Amos 5:22

21:29 9 Qr., LXX understands

21:30 s Is. 8:9, 10; (Jer. 9:23, 24); Acts 5:39; 1 Cor. 3:19, 20

21:31 t Ps. 3:8; Jer. 3:23; (1 Cor. 15:57)

Proverbs 22

22:1 a (Prov. 10:7); Eccl. 7:1

22:2 b Prov. 29:13

22:2 c Job 31:15; (Prov. 14:31)

22:3 d Prov. 27:12; Is. 26:20

22:6 e Eph. 6:4; 2 Tim. 3:15

22:6 1 Even

22:7 f Prov. 18:23; James 2:6

22:8 g Job 4:8

22:8 2 trouble

22:9 h 2 Cor. 9:6

22:9 i (Prov. 19:17)

22:9 3 Lit. good

22:10 j Ps. 101:5

22:11 k Ps. 101:6

22:13 l Prov. 26:13

22:14 m Prov. 2:16; 5:3; 7:5

22:14 n Eccl. 7:26

22:15 o Prov. 13:24; 23:13, 14

22:21 p Luke 1:3, 4

22:21 q Prov. 25:13; 1 Pet. 3:15

22:21 4 Or send you

22:22 r Ex. 23:6; Job 31:16–21; Zech. 7:10

22:23 s 1 Sam. 24:12; Ps. 12:5; 140:12

22:24 t Prov. 29:22

22:26 u Prov. 11:15

22:26 5 Lit. strikes

22:26 6 guaranty

22:28 v Deut. 19:14; 27:17; Job 24:2; Prov. 23:10

22:28 7 boundary

22:29 8 is prompt in his business

22:29 9 obscure

Proverbs 23

23:4 a (Prov. 28:20; Matt. 6:19; 1 Tim. 6:9, 10; Heb. 13:5)

23:4 b Rom. 12:16

23:5 1 Lit. Will you cause your eyes to fly upon it and it is not?

23:6 c Deut. 15:9; Prov. 28:22

23:6 2 Lit. one who has an evil eye

23:7 d Prov. 12:2

23:9 e Prov. 9:8; Matt. 7:6

23:10 3 boundary

23:11 f Prov. 22:23

23:13 g Prov. 13:24

23:14 4 Or Sheol

23:16 5 Lit. kidneys

23:17 h Ps. 37:1; Prov. 24:1, 19

23:17 i Prov. 28:14

23:18 j (Ps. 37:37)

23:18 6 Future, lit. latter end

23:20 k Prov. 20:1; 23:29, 30; Is. 5:22; Matt. 24:49; (Luke 21:34); Rom. 13:13; (Eph. 5:18)

23:22 l Prov. 1:8; Eph. 6:1

23:23 m Prov. 4:7; 18:15; (Matt. 13:44)

23:24 n Prov. 10:1

23:27 o Prov. 22:14

23:28 p Prov. 7:12; Eccl. 7:26

23:29 q Is. 5:11, 22

23:29 r Gen. 49:12

23:30 s 1 Sam. 25:36; Prov. 20:1; 21:17; Is. 5:11; 28:7; (Eph. 5:18)

23:30 t Ps. 75:8

23:31 7 goes around

23:34 8 Lit. heart

23:35 u Prov. 27:22; Jer. 5:3

23:35 v Eph. 4:19

Proverbs 24

24:1 a Ps. 1:1; 37:1; Prov. 23:17

24:5 b Prov. 21:22; Eccl. 9:16

24:6 c Luke 14:31

24:7 d Ps. 10:5; Prov. 14:6

24:8 e Prov. 6:14; 14:22; Rom. 1:30

24:8 1 Lit. master of evil plots

24:10 f Deut. 20:8; Job 4:5; Jer. 51:46; Heb. 12:3

24:11 g Ps. 82:4; Is. 58:6, 7; 1 John 3:16

24:12 h 1 Sam. 16:7; Prov. 21:2

24:12 i Job 34:11; Ps. 62:12; Rev. 2:23; 22:12

24:13 j Ps. 19:10; 119:103; Prov. 25:16; Song 5:1

24:14 k Ps. 19:10; 58:11; Prov. 23:18

24:14 2 Lit. latter end

24:16 l Job 5:19; (Ps. 34:19; 37:24; Mic. 7:8)

24:16 m Esth. 7:10; Amos 5:2

24:17 n Job 31:29; Ps. 35:15, 19; (Prov. 17:5); Obad. 12

24:18 3 Lit. it be evil in His eyes

24:19 o Ps. 37:1

24:21 p (Rom. 13:7; 1 Pet. 2:17)

24:23 q Lev. 19:15; Deut. 1:17; 16:19; (John 7:24)

24:23 4 Lit. recognize faces

24:24 r Prov. 17:15; Is. 5:23

24:25 s Prov. 28:23

24:27 t 1 Kin. 5:17; Prov. 27:23–27

24:28 u Lev. 6:2, 3; 19:11; Eph. 4:25

24:28 5 LXX, Vg. Do not deceive

24:29 v (Prov. 20:22; Matt. 5:39–44; Rom. 12:17–19)

24:31 w Gen. 3:18

24:33 x Prov. 6:9, 10

24:34 y Prov. 6:9–11

24:34 6 Lit. one who walks about

24:34 7 Lit. a man with a shield

Proverbs 25

25:1 a 1 Kin. 4:32

25:2 b Deut. 29:29; Rom. 11:33

25:4 c 2 Tim. 2:21

25:5 d Prov. 16:12; 20:8

25:7 e Luke 14:7–11

25:8 f Prov. 17:14; Matt. 5:25

25:8 1 Lit. contend or bring a lawsuit

25:9 g (Matt. 18:15)

25:10 2 the evil report concerning you not pass away

25:11 h Prov. 15:23; Is. 50:4

25:13 i Prov. 13:17

25:14 j Prov. 20:6

25:14 k Jude 12

25:15 l Prov. 15:1

25:18 m Ps. 57:4; Prov. 12:18

25:20 n Dan. 6:18

25:21 o Ex. 23:4, 5; 2 Kin. 6:22; 2 Chr. 28:15; Matt. 5:44; Rom. 12:20

25:22 p 2 Sam. 16:12; (Matt. 6:4, 6)

25:23 q Ps. 101:5

25:24 r Prov. 19:13

25:25 s Prov. 15:30

25:26 3 ruined

25:27 t Prov. 27:2; (Luke 14:11)

25:28 u Prov. 16:32

Proverbs 26

26:1 a 1 Sam. 12:17

26:2 b Num. 23:8; Deut. 23:5; 2 Sam. 16:12

26:3 c Ps. 32:9; Prov. 19:29

26:5 d Matt. 16:1–4; Rom. 12:16

26:10 1 Heb. difficult in v. 10; ancient and modern translators differ greatly

26:11 e 2 Pet. 2:22

26:11 f Ex. 8:15

26:12 g Prov. 29:20; Luke 18:11, 12; (Rev. 3:17)

26:13 2 Or plazas, squares

26:15 h Prov. 19:24

26:15 3 LXX, Syr. bosom; Tg., Vg. armpit

26:19 i Eph. 5:4

26:20 4 gossip or slanderer, lit. whisperer

26:21 j Prov. 15:18

26:22 5 gossip or slanderer

26:22 6 A Jewish tradition wounds

26:22 7 Lit. rooms of the belly

26:25 k Ps. 28:3; Prov. 26:23; Jer. 9:8

26:25 8 Lit. his voice is gracious

26:27 l Esth. 7:10; Ps. 7:15; Prov. 28:10; Eccl. 10:8

26:28 m Prov. 29:5

Proverbs 27

27:1 a Luke 12:19–21; James 4:13–16

27:2 b Prov. 25:27; 2 Cor. 10:12, 18; 12:11

27:4 c Prov. 6:34; 1 John 3:12

27:5 d (Prov. 28:23); Gal. 2:14

27:6 e Matt. 26:49

27:7 1 tramples on

27:9 2 Lit. counsel of the soul

27:10 f Prov. 17:17; 18:24

27:11 g Prov. 10:1; 23:15–26

27:12 h Prov. 22:3

27:15 i Prov. 19:13

27:16 3 Lit. hides

27:18 j 2 Kin. 18:31; Song 8:12; Is. 36:16; (1 Cor. 3:8; 9:7–13); 2 Tim. 2:6

27:18 4 protects or tends

27:20 k Prov. 30:15, 16; Hab. 2:5

27:20 l Eccl. 1:8; 4:8

27:20 5 Or Sheol

27:20 6 Heb. Abaddon

27:21 m Prov. 17:3

27:22 n Prov. 23:35; 26:11; Jer. 5:3

27:23 o Prov. 24:27

27:25 p Ps. 104:14

Proverbs 28

28:1 a Lev. 26:17, 36; Ps. 53:5

28:3 b Matt. 18:28

28:3 1 Lit. and there is no bread

28:4 c Ps. 49:18; Rom. 1:32

28:4 d 1 Kin. 18:18; Neh. 13:11, 15; Matt. 3:7; 14:4; Eph. 5:11

28:5 e Ps. 92:6; Is. 6:9; 44:18

28:5 f Ps. 119:100; Prov. 2:9; John 17:17; 1 Cor. 2:15; (1 John 2:20, 27)

28:9 g Ps. 66:18; 109:7; Prov. 15:8

28:10 h Ps. 7:15; Prov. 26:27

28:10 i (Matt. 6:33; Heb. 6:12; 1 Pet. 3:9)

28:12 j Prov. 11:10; 29:2

28:12 2 Lit. will be searched for

28:13 k Ps. 32:3–5; 1 John 1:8–10

28:15 l Prov. 19:12; 1 Pet. 5:8

28:15 m Ex. 1:14; Prov. 29:2; Matt. 2:16

28:16 n Eccl. 10:16; Is. 3:12

28:17 o Gen. 9:6

28:18 3 delivered

28:19 p Prov. 12:11; 20:13

28:20 q Prov. 13:11; 20:21; 23:4; 1 Tim. 6:9

28:21 r Prov. 18:5

28:21 s Ezek. 13:19

28:21 4 Lit. recognize faces

28:22 t Prov. 21:5

28:23 u Prov. 27:5, 6

28:24 v Prov. 18:9

28:25 w Prov. 13:10

28:25 x Prov. 29:25; 1 Tim. 6:6

28:26 y Prov. 3:5

28:27 z Deut. 15:7; Prov. 19:17; 22:9

28:28 a Job 24:4

Proverbs 29

29:1 a 2 Chr. 36:16; Prov. 6:15

29:2 b Esth. 8:15; Prov. 28:12

29:2 c Esth. 4:3

29:2 1 become great

29:5 d Prov. 26:28

29:7 e Job 29:16; Ps. 41:1; Prov. 31:8, 9

29:8 f Prov. 11:11

29:9 g Matt. 11:17

29:10 h Gen. 4:5–8; 1 John 3:12

29:10 2 Lit. soul or life

29:11 i Prov. 14:33

29:11 3 Lit. spirit

29:13 j (Matt. 5:45)

29:14 k Ps. 72:4; Is. 11:4

29:15 l Prov. 22:15

29:16 m Ps. 37:34; Prov. 21:12

29:18 n 1 Sam. 3:1; Ps. 74:9; Amos 8:11, 12

29:18 o Prov. 8:32; John 13:17

29:18 4 prophetic vision

29:20 p Prov. 26:12

29:22 q Prov. 26:21

29:23 r Job 22:29; Prov. 15:33; 18:12; Is. 66:2; Dan. 4:30; Matt. 23:12; Luke 14:11; 18:14; Acts 12:23; (James 4:6–10; 1 Pet. 5:5, 6)

29:24 s Lev. 5:1

29:24 5 Lit. hears the adjuration or oath

29:25 t Gen. 12:12; 20:2; Luke 12:4; John 12:42, 43

29:25 6 secure, lit. set on high

29:26 u Ps. 20:9

29:26 7 Lit. face

Proverbs 30

30:2 a Ps. 73:22; Prov. 12:1

30:3 b (Prov. 9:10)

30:4 c (Ps. 68:18; John 3:13)

30:4 d Job 38:4; Ps. 104:3; Is. 40:12

30:5 e Ps. 12:6; 19:8; 119:140

30:5 f Ps. 18:30; 84:11; 115:9–11

30:5 1 tested, refined, found pure

30:6 g Deut. 4:2; 12:32; Rev. 22:18

30:8 h Job 23:12; Matt. 6:11; (Phil. 4:19)

30:9 i Deut. 8:12–14; Neh. 9:25, 26; Hos. 13:6

30:11 j Ex. 21:17; Prov. 20:20

30:12 k (Prov. 16:2); Is. 65:5; Luke 18:11; (Titus 1:15, 16)

30:13 l Ps. 131:1; Prov. 6:17; Is. 2:11; 5:15

30:13 2 In arrogance

30:14 m Job 29:17; Ps. 52:2

30:14 n Ps. 14:4; Amos 8:4

30:16 o Prov. 27:20; Hab. 2:5

30:16 3 Or Sheol

30:17 p Gen. 9:22; Lev. 20:9; Prov. 20:20

30:19 4 Lit. heart

30:22 q Prov. 19:10; Eccl. 10:7

30:23 5 Or hated

30:25 r Prov. 6:6

30:26 s Lev. 11:5; Ps. 104:18

30:26 6 rock hyraxes

30:28 7 Or lizard

30:31 8 Or perhaps strutting rooster, lit. girded of waist

30:31 9 A Jewish tradition a king against whom there is no uprising

30:32 t Job 21:5; 40:4; Mic. 7:16

Proverbs 31

31:2 a Is. 49:15

31:3 b Prov. 5:9

31:3 c Deut. 17:17; 1 Kin. 11:1; Neh. 13:26; Prov. 7:26; Hos. 4:11

31:4 d Eccl. 10:17

31:5 e Hos. 4:11

31:5 1 Lit. sons of affliction

31:6 f Ps. 104:15

31:8 g Job 29:15, 16; Ps. 82

31:8 2 Lit. sons of passing away

31:9 h Lev. 19:15; Deut. 1:16

31:9 i Job 29:12; Is. 1:17; Jer. 22:16

31:10 j Ruth 3:11; Prov. 12:4; 19:14

31:10 3 Vv. 10–31 are an alphabetic acrostic in Hebrew; cf. Ps. 119

31:10 4 Lit. a wife of valor, in the sense of all forms of excellence

31:15 k Prov. 20:13; Rom. 12:11

31:15 l Luke 12:42

31:16 5 Lit. the fruit of her hands

31:20 m Deut. 15:11; Job 31:16–20; Prov. 22:9; Rom. 12:13; Eph. 4:28; Heb. 13:16

31:23 n Prov. 12:4

Introduction to Ecclesiastes

Title

The English title, Ecclesiastes, comes from the Greek and Latin translations of Solomon’s book. The LXX used the Greek term ekkle¯siaste¯s for its title. It means “preacher,” derived from the word ekkle¯sia, translated “assembly” or “congregation” in the NT. Both the Greek and Latin versions derive their titles from the Hebrew title, Qoheleth, which means “one who calls or gathers” the people. It refers to the one who addresses the assembly; hence, the preacher (cf. 1:1, 2, 12; 7:27; 12:8–10). Along with Ruth, Song of Solomon, Esther, and Lamentations, Ecclesiastes stands with the OT books of the Megilloth, or “five scrolls.” Later rabbis read these books in the synagogue on 5 special occasions during the year—Ecclesiastes being read on Pentecost.

Author and Date

The autobiographical profile of the book’s writer unmistakably points to Solomon. Evidence abounds such as: 1) the titles fit Solomon, “son of David, king in Jerusalem” (1:1) and “king over Israel in Jerusalem” (1:12); 2) the author’s moral odyssey chronicles Solomon’s life (1 Kin. 2–11); and 3) the role of one who “taught the people knowledge” and wrote “many proverbs” (12:9) corresponds to his life. All point to Solomon, the son of David, as the author.

Once Solomon is accepted as the author, the date and occasion become clear. Solomon was writing, probably in his latter years (no later than ca. 931 B.C.), primarily to warn the young people of his kingdom, without omitting others. He warned them to avoid walking through life on the path of human wisdom; he exhorted them to live by the revealed wisdom of God (12:9–14).

Background and Setting

Solomon’s reputation for possessing extraordinary wisdom fits the Ecclesiastes profile. David recognized his son’s wisdom (1 Kin. 2:6, 9) before God gave Solomon an additional measure. After he received a “wise and understanding heart” from the LORD (1 Kin. 3:7-12), Solomon gained renown for being exceedingly wise by rendering insightful decisions (1 Kin. 3:16-28), a reputation that attracted “all the kings of the earth” to his courts (1 Kin. 4:34). In addition, he composed songs and proverbs (1 Kin. 4:32; cf. 12:9), activity befitting only the ablest of sages. Solomon’s wisdom, like Job’s wealth, surpassed the wisdom “of all the people of the east” (1 Kin. 4:30; Job 1:3).

The book is applicable to all who would listen and benefit, not so much from Solomon’s experiences, but from the principles he drew as a result. Its aim is to answer some of life’s most challenging questions, particularly where they seem contrary to Solomon’s expectations. This has led some unwisely to take the view that Ecclesiastes is a book of skepticism. But in spite of amazingly unwise behavior and thinking, Solomon never let go of his faith in God (12:13, 14).

Historical and Theological Themes

As is true with most biblical Wisdom literature, little historical narrative occurs in Ecclesiastes, apart from Solomon’s own personal pilgrimage. The kingly sage studied life with high expectations but repeatedly bemoaned its shortcomings, which he acknowledged were due to the curse (Gen. 3:14-19). Ecclesiastes represents the painful autobiography of Solomon who, for much of his life, squandered God’s blessings on his own personal pleasure rather than God’s glory. He wrote to warn subsequent generations not to make the same tragic error, in much the same manner as Paul wrote to the Corinthians (cf. 1 Cor. 1:18-31; 2:13-16).

The Heb. word translated “vanity,” “vanities,” and “vain life” expresses the futile attempt to be satisfied apart from God. This word is used 38 times expressing the many things hard to understand about life. All earthly goals and ambitions when pursued as ends in themselves produce only emptiness. Paul was probably echoing Solomon’s dissatisfaction when he wrote, “…the creation was subjected to futility” (Solomon’s “vanity”; Rom. 8:19–21). Solomon’s experience with the effects of the curse (see Gen. 3:17–19) led him to view life as “chasing after the wind.”

Solomon asked, “What profit has a man from all his labor…?” (1:3), a question he repeated in 2:22 and 3:9. The wise king gave over a considerable portion of the book to addressing this dilemma. The impossibility of discovering both the inner workings of God’s creation and the personal providence of God in Solomon’s life were also deeply troubling to the king, as they were to Job. But the reality of judgment for all, despite many unknowns, emerged as the great certainty. In light of this judgment by God, the only fulfilled life is one lived in proper recognition of God and service to Him. Any other kind of life is frustrating and pointless.

A proper balance of the prominent “enjoy life” theme with that of “divine judgment” tethers the reader to Solomon’s God with the sure chord of faith. For a time, Solomon suffered from the imbalance of trying to enjoy life without regard for the fear of Yahweh’s judgment holding him on the path of obedience. In the end, he came to grasp the importance of obedience. The tragic results of Solomon’s personal experience, coupled with the insight of extraordinary wisdom, make Ecclesiastes a book from which all believers can be warned and grow in their faith (cf. 2:1-26). This book shows that if one perceives each day of existence, labor, and basic provision as a gift from God, and accepts whatever God gives, then that person lives an abundant life (cf. John 10:10). However, one who looks to be satisfied apart from God will live with futility regardless of their accumulations.

Interpretive Challenges

The author’s declaration that “all is vanity” envelops the primary message of the book (cf. 1:2; 12:8). The word translated “vanity” is used in at least 3 ways throughout the book. In each case, it looks at the nature of man’s activity “under the sun” as: 1)”fleeting,” which has in view the vapor-like (cf. James 4:14) or transitory nature of life; 2)”futile” or “meaningless,” which focuses on the cursed condition of the universe and the debilitating effects it has on man’s earthly experience; or 3) “incomprehensible” or “enigmatic,” which gives consideration to life’s unanswerable questions. Solomon draws upon all 3 meanings in Ecclesiastes.

While the context in each case will determine which meaning Solomon is focusing upon, the most recurring meaning of vanity is “incomprehensible” or “unknowable,” referring to the mysteries of God’s purposes. Solomon’s conclusion to “fear God and keep His commandments” (12:13, 14) is more than the book’s summary; it is the only hope of the good life and the only reasonable response of faith and obedience to sovereign God. He precisely works out all activities under the sun, each in its time according to His perfect plan, but also discloses only as much as His perfect wisdom dictates and holds all men accountable. Those who refuse to take God and His Word seriously are doomed to lives of the severest vanity.

Outline

The book chronicles Solomon’s investigations and conclusions regarding man’s lifework, which combine all of his activity and its potential outcomes including limited satisfaction. The role of wisdom in experiencing success surfaces repeatedly, particularly when Solomon must acknowledge that God has not revealed all of the details. This leads Solomon to the conclusion that the primary issues of life after the Edenic fall involve divine blessings to be enjoyed and the divine judgment for which all must prepare.

I. Introduction

A. Title (1:1)

B. Poem—A Life of Activity That Appears Wearisome (1:2-11)

II. Solomon’s Investigation (1:12-6:9)

A. Introduction—The King and His Investigation (1:12-18)

B. Investigation of Pleasure-Seeking (2:1-11)

C. Investigation of Wisdom and Folly (2:12-17)

D. Investigation of Labor and Rewards (2:18-6:9)

1. One has to leave them to another (2:18–26)

2. One cannot find the right time to act (3:1—4:6)

3. One often must work alone (4:7–16)

4. One can easily lose all he acquires (5:1—6:9)

III. Solomon’s Conclusions (6:10-12:8)

A. Introduction—The Problem of Not Knowing (6:10-12)

B. Man Cannot Always Find Out Which Route is the Most Successful for Him to Take Because His Wisdom is Limited (7:1-8:17)

1. On prosperity and adversity (7:1–14)

2. On justice and wickedness (7:15–24)

3. On women and folly (7:25–29)

4. On the wise man and the king (8:1–17)

C. Man Does Not Know What Will Come After Him (9:1-11:6)

1. He knows he will die (9:1–4)

2. He has no knowledge in the grave (9:5–10)

3. He does not know his time of death (9:11, 12)

4. He does not know what will happen (9:13—10:15)

5. He does not know what evil will come (10:16—11:2)

6. He does not know what good will come (11:3–6)

D. Man Should Enjoy Life, But Not Sin, Because Judgment Will Come to All (11:7-12:8)

IV. Solomon’s Final Advice (12:9-14)

The Book of

ECCLESIASTES

Ecclesiastes 1

The Vanity of Life

1The words of the Preacher, the son of David, aking in Jerusalem.

2“Vanityb1 of vanities,” says the Preacher;

“Vanity2 of vanities, call is vanity.”

3d What profit has a man from all his labor

In which he 3toils under the sun?

4One generation passes away, and another generation comes;

e But the earth abides forever.

5f The sun also rises, and the sun goes down,

And 4hastens to the place where it arose.

6g The wind goes toward the south,

And turns around to the north;

The wind whirls about continually,

And comes again on its circuit.

7h All the rivers run into the sea,

Yet the sea is not full;

To the place from which the rivers come,

There they return again.

8All things are 5full of labor;

Man cannot express it.

i The eye is not satisfied with seeing,

Nor the ear filled with hearing.

9j That which has been is what will be,

That which is done is what will be done,

And there is nothing new under the sun.

10Is there anything of which it may be said,

“See, this is new”?

It has already been in ancient times before us.

11There is kno remembrance of former things,

Nor will there be any remembrance of things that are to come

By those who will come after.

The Grief of Wisdom

12I, the Preacher, was king over Israel in Jerusalem.

13And I set my heart to seek and lsearch out by wisdom concerning all that is done under heaven; mthis burdensome task God has given to the sons of man, by which they may be 6exercised.

14I have seen all the works that are done under the sun; and indeed, all is vanity and grasping for the wind.

15n What is crooked cannot be made straight,

And what is lacking cannot be numbered. The “Vanities” of Ecclesiastes (1:2; 12:8)

16I communed with my heart, saying, “Look, I have attained greatness, and have gained omore wisdom than all who were before me in Jerusalem. My heart has 7understood great wisdom and knowledge.”

17pAnd I set my heart to know wisdom and to know madness and folly. I perceived that this also is grasping for the wind.

18For qin much wisdom is much grief,

And he who increases knowledge increases sorrow.

Ecclesiastes 2

The Vanity of Pleasure

(cf. 1 Kin. 4:20–28)

1I said ain my heart, “Come now, I will test you with bmirth; 1therefore enjoy pleasure”; but surely, cthis also was vanity.

2I said of laughter—“Madness!”; and of mirth, “What does it accomplish?”

3dI searched in my heart how 2to gratify my flesh with wine, while guiding my heart with wisdom, and how to lay hold on folly, till I might see what was egood for the sons of men to do under heaven all the days of their lives.

4I made my works great, I built myself fhouses, and planted myself vineyards.

5I made myself gardens and orchards, and I planted all kinds of fruit trees in them.

6I made myself water pools from which to 3water the growing trees of the grove.

7I acquired male and female servants, and had 4servants born in my house. Yes, I had greater possessions of herds and flocks than all who were in Jerusalem before me.

8gI also gathered for myself silver and gold and the special treasures of kings and of the provinces. I acquired male and female singers, the delights of the sons of men, and 5musical instruments of all kinds.

9hSo I became great and 6excelled imore than all who were before me in Jerusalem. Also my wisdom remained with me.

10Whatever my eyes desired I did not keep from them.

I did not withhold my heart from any pleasure,

For my heart rejoiced in all my labor;

And jthis was my 7reward from all my labor.

11Then I looked on all the works that my hands had done

And on the labor in which I had toiled;

And indeed all was kvanity and grasping for the wind.

There was no profit under the sun.

The End of the Wise and the Fool

12Then I turned myself to consider wisdom land madness and folly;

For what can the man do who succeeds the king?—

Only what he has already mdone.

13Then I saw that wisdom nexcels folly

As light excels darkness.

14o The wise man’s eyes are in his head,

But the fool walks in darkness.

Yet I myself perceived

That pthe same event happens to them all.

15So I said in my heart,

“As it happens to the fool,

It also happens to me,

And why was I then more wise?”

Then I said in my heart,

“This also is vanity.”

16For there is qno more remembrance of the wise than of the fool forever,

Since all that now is will be forgotten in the days to come.

And how does a wise man die?

As the fool!

17Therefore I hated life because the work that was done under the sun was distressing to me, for all is vanity and grasping for the wind.

18Then I hated all my labor in which I had toiled under the sun, because rI must leave it to the man who will come after me.

19And who knows whether he will be wise or a fool? Yet he will rule over all my labor in which I toiled and in which I have shown myself wise under the sun. This also is vanity.

20Therefore I turned my heart and despaired of all the labor in which I had toiled under the sun.

21For there is a man whose labor is with wisdom, knowledge, and skill; yet he must leave his 8heritage to a man who has not labored for it. This also is vanity and a great evil.

22sFor what has man for all his labor, and for the striving of his heart with which he has toiled under the sun?

23For all his days are tsorrowful, and his work burdensome; even in the night his heart takes no rest. This also is vanity.

24uNothing is better for a man than that he should eat and drink, and that his soul should enjoy good in his labor. This also, I saw, was from the hand of God.

25For who can eat, or who can have enjoyment, 9more than I?

26For God gives vwisdom and knowledge and joy to a man who is good in His sight; but to the sinner He gives the work of gathering and collecting, that whe may give to him who is good before God. This also is vanity and grasping for the wind.

Ecclesiastes 3

Everything Has Its Time

1To everything there is a season,

A atime for every purpose under heaven:

2A time 1to be born,

And ba time to die;

A time to plant,

And a time to pluck what is planted;

3A time to kill,

And a time to heal;

A time to break down,

And a time to build up;

4A time to cweep,

And a time to laugh;

A time to mourn,

And a time to dance;

5A time to cast away stones,

And a time to gather stones;

dA time to embrace,

And a time to refrain from embracing;

6A time to gain,

And a time to lose;

A time to keep,

And a time to throw away;

7A time to tear,

And a time to sew;

eA time to keep silence,

And a time to fspeak;

8A time to love,

And a time to ghate;

A time of war,

And a time of peace.

The God-Given Task

9hWhat profit has the worker from that in which he labors?

10iI have seen the God-given task with which the sons of men are to be occupied.

11He has made everything beautiful in its time. Also He has put eternity in their hearts, except that jno one can find out the work that God does from beginning to end.

12I know that nothing is kbetter for them than to rejoice, and to do good in their lives,

13and also that levery man should eat and drink and enjoy the good of all his labor—it is the gift of God. Solomon Reflects on Genesis

14I know that whatever God does,

It shall be forever.

m Nothing can be added to it,

And nothing taken from it.

God does it, that men should fear before Him.

15n That which is has already been,

And what is to be has already been;

And God 2requires an account of 3what is past.

Injustice Seems to Prevail

16Moreover oI saw under the sun:

In the place of 4judgment,

Wickedness was there;

And in the place of righteousness,

5 Iniquity was there.

17I said in my heart,

p“God shall judge the righteous and the wicked,

For there is a time there for every 6purpose and for every work.”

18I said in my heart, “Concerning the condition of the sons of men, God tests them, that they may see that they themselves are like animals.”

19qFor what happens to the sons of men also happens to animals; one thing befalls them: as one dies, so dies the other. Surely, they all have one breath; man has no advantage over animals, for all is vanity.

20All go to one place: rall are from the dust, and all return to dust.

21sWho7 knows the spirit of the sons of men, which goes upward, and the spirit of the animal, which goes down to the earth?

22tSo I perceived that nothing is better than that a man should rejoice in his own works, for uthat is his 8heritage. vFor who can bring him to see what will happen after him?

Ecclesiastes 4

The Uselessness of Selfish Toil

1Then I returned and considered all the aoppression that is done under the sun:

And look! The tears of the oppressed,

But they have no comforter—

1 On the side of their oppressors there is power,

But they have no comforter.

2b Therefore I praised the dead who were already dead,

More than the living who are still alive.

3c Yet, better than both is he who has never existed,

Who has not seen the evil work that is done under the sun.

The Vanity of Selfish Toil

4Again, I saw that for all toil and every skillful work a man is envied by his neighbor. This also is vanity and grasping for the wind.

5d The fool folds his hands

And consumes his own flesh.

6e Better a handful with quietness

Than both hands full, together with toil and grasping for the wind.

7Then I returned, and I saw vanity under the sun:

8There is one alone, without 2companion:

He has neither son nor brother.

Yet there is no end to all his labors,

Nor is his feye satisfied with riches.

But ghe never asks,

“For whom do I toil and deprive myself of hgood?”

This also is vanity and a 3grave misfortune.

The Value of a Friend

9Two are better than one,

Because they have a good reward for their labor.

10For if they fall, one will lift up his companion.

But woe to him who is alone when he falls,

For he has no one to help him up.

11Again, if two lie down together, they will keep warm;

But how can one be warm alone?

12Though one may be overpowered by another, two can withstand him.

And a threefold cord is not quickly broken.

Popularity Passes Away

13Better a poor and wise youth

Than an old and foolish king who will be admonished no more.

14For he comes out of prison to be king,

Although 4he was born poor in his kingdom.

15I saw all the living who walk under the sun;

They were with the second youth who stands in his place.

16There was no end of all the people 5over whom he was made king;

Yet those who come afterward will not rejoice in him.

Surely this also is vanity and grasping for the wind.

Ecclesiastes 5

Fear God, Keep Your Vows

1Walk aprudently when you go to the house of God; and draw near to hear rather bthan to give the sacrifice of fools, for they do not know that they do evil.

2Do not be crash with your mouth,

And let not your heart utter anything hastily before God.

For God is in heaven, and you on earth;

Therefore let your words dbe few.

3For a dream comes through much activity,

And ea fool’s voice is known by his many words.

4f When you make a vow to God, do not delay to gpay it;

For He has no pleasure in fools.

Pay what you have vowed—

5h Better not to vow than to vow and not pay.

6Do not let your imouth cause your flesh to sin, jnor say before the messenger of God that it was an error. Why should God be angry at your 1excuse and destroy the work of your hands?

7For in the multitude of dreams and many words there is also vanity. But kfear God.

The Vanity of Gain and Honor

8If you lsee the oppression of the poor, and the violent 2perversion of justice and righteousness in a province, do not marvel at the matter; for mhigh official watches over high official, and higher officials are over them.

9Moreover the profit of the land is for all; even the king is served from the field.

10He who loves silver will not be satisfied with silver;

Nor he who loves abundance, with increase.

This also is vanity.

11When goods increase,

They increase who eat them;

So what profit have the owners

Except to see them with their eyes?

12The sleep of a laboring man is sweet,

Whether he eats little or much;

But the abundance of the rich will not permit him to sleep.

13n There is a severe evil which I have seen under the sun:

Riches kept for their owner to his hurt.

14But those riches perish through 3misfortune;

When he begets a son, there is nothing in his hand.

15o As he came from his mother’s womb, naked shall he return,

To go as he came;

And he shall take nothing from his labor

Which he may carry away in his hand.

16And this also is a severe evil—

Just exactly as he came, so shall he go.

And pwhat profit has he qwho has labored for the wind?

17All his days rhe also eats in darkness,

And he has much sorrow and sickness and anger.

18Here is what I have seen: sIt is good and fitting for one to eat and drink, and to enjoy the good of all his labor in which he toils under the sun all the days of his life which God gives him; tfor it is his 4heritage.

19As for uevery man to whom God has given riches and wealth, and given him power to eat of it, to receive his 5heritage and rejoice in his labor—this is the vgift of God.

20For he will not dwell unduly on the days of his life, because God keeps him busy with the joy of his heart.

Ecclesiastes 6

Wealth Is Not the Goal of Life

1Therea is an evil which I have seen under the sun, and it is common among men:

2A man to whom God has given riches and wealth and honor, bso that he lacks nothing for himself of all he desires; cyet God does not give him power to eat of it, but a foreigner consumes it. This is vanity, and it is an evil 1affliction.

3If a man begets a hundred children and lives many years, so that the days of his years are many, but his soul is not satisfied with goodness, or dindeed he has no burial, I say that ea 2stillborn child is better than he—

4for it comes in vanity and departs in darkness, and its name is covered with darkness.

5Though it has not seen the sun or known anything, this has more rest than that man,

6even if he lives a thousand years twice—but has not seen goodness. Do not all go to one fplace?

7g All the labor of man is for his mouth,

And yet the soul is not satisfied.

8For what more has the wise man than the fool?

What does the poor man have,

Who knows how to walk before the living?

9Better is 3the hsight of the eyes than the wandering of 4desire.

This also is vanity and grasping for the wind.

10Whatever one is, he has been named ialready,

For it is known that he is man;

j And he cannot contend with Him who is mightier than he.

11Since there are many things that increase vanity,

How is man the better?

12For who knows what is good for man in life, 5all the days of his 6vain life which he passes like ka shadow? lWho can tell a man what will happen after him under the sun?

Ecclesiastes 7

The Value of Practical Wisdom

1A agood name is better than precious ointment,

And the day of death than the day of one’s bbirth;

2Better to go to the house of mourning

Than to go to the house of feasting,

For that is the end of all men;

And the living will take it to cheart.

31 Sorrow is better than laughter,

d For by a sad countenance the heart is made 2better.

4The heart of the wise is in the house of mourning,

But the heart of fools is in the house of mirth.

5e It is better to 3hear the rebuke of the wise

Than for a man to hear the song of fools.

6f For like the 4crackling of thorns under a pot,

So is the laughter of the fool.

This also is vanity.

7Surely oppression destroys a wise man’s reason,

g And a bribe 5debases the heart.

8The end of a thing is better than its beginning;

h The patient in spirit is better than the proud in spirit.

9i Do not hasten in your spirit to be angry,

For anger rests in the bosom of fools.

10Do not say,

“Why were the former days better than these?”

For you do not inquire wisely concerning this.

11Wisdom is good with an inheritance,

And profitable jto those who see the sun.

12For wisdom is 6a kdefense as money is a defense,

But the 7excellence of knowledge is that wisdom gives llife to those who have it.

13Consider the work of God;

For mwho can make straight what He has made crooked?

14n In the day of prosperity be joyful,

But in the day of adversity consider:

Surely God has appointed the one 8as well as the other,

So that man can find out nothing that will come after him.

15I have seen everything in my days of vanity:

o There is a just man who perishes in his righteousness,

And there is a wicked man who prolongs life in his wickedness.

16p Do not be overly righteous,

q Nor be overly wise:

Why should you destroy yourself?

17Do not be overly wicked,

Nor be foolish:

r Why should you die before your time?

18It is good that you grasp this,

And also not remove your hand from the other;

For he who sfears God will 9escape them all.

19t Wisdom strengthens the wise

More than ten rulers of the city.

20u For there is not a just man on earth who does good

And does not sin.

21Also do not take to heart everything people say,

Lest you hear your servant cursing you.

22For many times, also, your own heart has known

That even you have cursed others.

23All this I have 10proved by wisdom.

v I said, “I will be wise”;

But it was far from me.

24w As for that which is far off and xexceedingly deep,

Who can find it out?

25y I applied my heart to know,

To search and seek out wisdom and the reason of things,

To know the wickedness of folly,

Even of foolishness and madness.

26z And I find more bitter than death

The woman whose heart is snares and nets,

Whose hands are fetters.

11 He who pleases God shall escape from her,

But the sinner shall be trapped by her.

27“Here is what I have found,” says athe Preacher,

“Adding one thing to the other to find out the reason,

28Which my soul still seeks but I cannot find:

b One man among a thousand I have found,

But a woman among all these I have not found.

29Truly, this only I have found:

c That God made man upright,

But dthey have sought out many schemes.”

Ecclesiastes 8

Obey Authorities for God’s Sake

1Who is like a wise man?

And who knows the interpretation of a thing?

a A man’s wisdom makes his face shine,

And bthe 1sternness of his face is changed.

Obey Authorities for God’s Sake

2I say, “Keep the king’s commandment cfor the sake of your oath to God.

3d“Do not be hasty to go from his presence. Do not take your stand for an evil thing, for he does whatever pleases him.”

4Where the word of a king is, there is power;

And ewho may say to him, “What are you doing?”

5He who keeps his command will experience nothing harmful;

And a wise man’s heart 2discerns both time and judgment,

6Because ffor every matter there is a time and judgment,

Though the misery of man 3increases greatly.

7g For he does not know what will happen;

So who can tell him when it will occur?

8h No one has power over the spirit to retain the spirit,

And no one has power in the day of death.

There is ino release from that war,

And wickedness will not deliver those who are given to it.

9All this I have seen, and applied my heart to every work that is done under the sun: There is a time in which one man rules over another to his own hurt.

Death Comes to All

10Then I saw the wicked buried, who had come and gone from the place of holiness, and they were jforgotten4 in the city where they had so done. This also is vanity.

11kBecause the sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.

12lThough a sinner does evil a hundred times, and his days are prolonged, yet I surely know that mit will be well with those who fear God, who fear before Him.

13But it will not be well with the wicked; nor will he prolong his days, which are as a shadow, because he does not fear before God.

14There is a vanity which occurs on earth, that there are just men to whom it nhappens according to the work of the wicked; again, there are wicked men to whom it happens according to the work of the orighteous. I said that this also is vanity.

15pSo I commended enjoyment, because a man has nothing better under the sun than to eat, drink, and be merry; for this will remain with him in his labor all the days of his life which God gives him under the sun.

16When I applied my heart to know wisdom and to see the business that is done on earth, even though one sees no sleep day or night,

17then I saw all the work of God, that qa man cannot find out the work that is done under the sun. For though a man labors to discover it, yet he will not find it; moreover, though a wise man attempts to know it, he will not be able to find it.

Ecclesiastes 9

Death Comes to All

1For I 1considered all this in my heart, so that I could declare it all: athat the righteous and the wise and their works are in the hand of God. People know neither love nor hatred by anything they see before them.

2bAll things come alike to all:

One event happens to the righteous and the wicked;

To the 2good, the clean, and the unclean;

To him who sacrifices and him who does not sacrifice.

As is the good, so is the sinner;

He who takes an oath as he who fears an oath.

3This is an evil in all that is done under the sun: that one thing happens to all. Truly the hearts of the sons of men are full of evil; madness is in their hearts while they live, and after that they go to the dead.

4But for him who is joined to all the living there is hope, for a living dog is better than a dead lion.

5For the living know that they will die;

But cthe dead know nothing,

And they have no more reward,

For dthe memory of them is forgotten.

6Also their love, their hatred, and their envy have now perished;

Nevermore will they have a share

In anything done under the sun.

7Go, eeat your bread with joy,

And drink your wine with a merry heart;

For God has already accepted your works.

8Let your garments always be white,

And let your head lack no oil.

93Live joyfully with the wife whom you love all the days of your vain life which He has given you under the sun, all your days of vanity; ffor that is your portion in life, and in the labor which you perform under the sun.

10gWhatever your hand finds to do, do it with your hmight; for there is no work or device or knowledge or wisdom in the grave where you are going.

11I returned iand saw under the sun that—

The race is not to the swift,

Nor the battle to the strong,

Nor bread to the wise,

Nor riches to men of understanding,

Nor favor to men of skill;

But time and jchance happen to them all.

12For kman also does not know his time:

Like fish taken in a cruel net,

Like birds caught in a snare,

So the sons of men are lsnared in an evil time,

When it falls suddenly upon them.

Wisdom Superior to Folly

13This wisdom I have also seen under the sun, and it seemed great to me:

14mThere was a little city with few men in it; and a great king came against it, besieged it, and built great 4snares around it.

15Now there was found in it a poor wise man, and he by his wisdom delivered the city. Yet no one remembered that same poor man.

16Then I said:

“Wisdom is better than nstrength.

Nevertheless othe poor man’s wisdom is despised,

And his words are not heard.

17Words of the wise, spoken quietly, should be heard

Rather than the shout of a ruler of fools.

18Wisdom is better than weapons of war;

But pone sinner destroys much good.”

Ecclesiastes 10

Wisdom and Folly

1Dead1 flies 2putrefy the perfumer’s ointment,

And cause it to give off a foul odor;

So does a little folly to one respected for wisdom and honor.

2A wise man’s heart is at his right hand,

But a fool’s heart at his left.

3Even when a fool walks along the way,

He lacks wisdom,

a And he shows everyone that he is a fool.

4If the spirit of the ruler rises against you,

b Do not leave your post;

For cconciliation3 pacifies great offenses.

5There is an evil I have seen under the sun,

As an error proceeding from the ruler:

6d Folly is set in 4great dignity,

While the rich sit in a lowly place.

7I have seen servants eon horses,

While princes walk on the ground like servants.

8f He who digs a pit will fall into it,

And whoever breaks through a wall will be bitten by a serpent.

9He who quarries stones may be hurt by them,

And he who splits wood may be endangered by it.

10If the ax is dull,

And one does not sharpen the edge,

Then he must use more strength;

But wisdom 5brings success.

11A serpent may bite gwhen it is not charmed;

The 6babbler is no different.

12h The words of a wise man’s mouth are gracious,

But ithe lips of a fool shall swallow him up;

13The words of his mouth begin with foolishness,

And the end of his talk is raving madness.

14j A fool also multiplies words.

No man knows what is to be;

Who can tell him kwhat will be after him?

15The labor of fools wearies them,

For they do not even know how to go to the city!

16l Woe to you, O land, when your king is a child,

And your princes feast in the morning!

17Blessed are you, O land, when your king is the son of nobles,

And your mprinces feast at the proper time—

For strength and not for drunkenness!

18Because of laziness the 7building decays,

And nthrough idleness of hands the house leaks.

19A feast is made for laughter,

And owine makes merry;

But money answers everything.

20p Do not curse the king, even in your thought;

Do not curse the rich, even in your bedroom;

For a bird of the air may carry your voice,

And a bird in flight may tell the matter.

The Value of Diligence

Ecclesiastes 11

The Value of Diligence

1Cast your bread aupon the waters,

b For you will find it after many days.

2c Give a serving dto seven, and also to eight,

e For you do not know what evil will be on the earth.

3If the clouds are full of rain,

They empty themselves upon the earth;

And if a tree falls to the south or the north,

In the place where the tree falls, there it shall lie.

4He who observes the wind will not sow,

And he who regards the clouds will not reap.

5As fyou do not know what is the way of the 1wind,

g Or how the bones grow in the womb of her who is with child,

So you do not know the works of God who makes everything.

6In the morning sow your seed,

And in the evening do not withhold your hand;

For you do not know which will prosper,

Either this or that,

Or whether both alike will be good.

7Truly the light is sweet,

And it is pleasant for the eyes hto behold the sun;

8But if a man lives many years

And irejoices in them all,

Yet let him jremember the days of darkness,

For they will be many.

All that is coming is vanity.

Seek God in Early Life

9Rejoice, O young man, in your youth,

And let your heart cheer you in the days of your youth;

k Walk in the 2ways of your heart,

And 3in the sight of your eyes;

But know that for all these

l God will bring you into judgment.

10Therefore remove 4sorrow from your heart,

And mput away evil from your flesh,

n For childhood and 5youth are vanity.

Ecclesiastes 12

Seek God in Early Life

1Remembera now your Creator in the days of your youth,

Before the 1difficult days come,

And the years draw near bwhen you say,

“I have no pleasure in them”:

2While the sun and the light,

The moon and the stars,

Are not darkened,

And the clouds do not return after the rain;

3In the day when the keepers of the house tremble,

And the strong men bow down;

When the grinders cease because they are few,

And those that look through the windows grow dim;

4When the doors are shut in the streets,

And the sound of grinding is low;

When one rises up at the sound of a bird,

And all cthe daughters of music are brought low.

5Also they are afraid of height,

And of terrors in the way;

When the almond tree blossoms,

The grasshopper is a burden,

And desire fails.

For man goes to dhis eternal home,

And ethe mourners go about the streets.

6Remember your Creator before the silver cord is 2loosed,

Or the golden bowl is broken,

Or the pitcher shattered at the fountain,

Or the wheel broken at the well.

7f Then the dust will return to the earth as it was,

g And the spirit will return to God hwho gave it.

8“Vanityi of vanities,” says the Preacher,

“All is vanity.”

The Whole Duty of Man

9And moreover, because the Preacher was wise, he still taught the people knowledge; yes, he pondered and sought out and jset3 in order many proverbs.

10The Preacher sought to find 4acceptable words; and what was written was upright—words of truth.

11The words of the wise are like goads, and the words of 5scholars are like well-driven nails, given by one Shepherd.

12And further, my son, be admonished by these. Of making many books there is no end, and kmuch study is wearisome to the flesh.

13Let us hear the conclusion of the whole matter:

l Fear God and keep His commandments,

For this is man’s all.

14For mGod will bring every work into judgment,

Including every secret thing,

Whether good or evil.

Ecclesiastes Commentaries

Ecclesiastes 1

1:1 The words. The matters of the book are the crucial issues for Solomon’s faith. They resemble the subject matter of Pss. 39; 49. the Preacher. The title of one who gathers the assembly together for instruction. See Introduction: Title.

1:2 Vanity of vanities. Solomon’s way of saying “the greatest vanity.” Cf. the discussion of “vanity” in Introduction: Interpretive Challenges.

1:3 profit. Advantage to or gain from one’s labor. A very important and repeated word for Solomon (cf. 3:19; 5:9, 11, 16; 6:7, 11; 7:11, 12; 10:10). Solomon looks at the fleeting moments of life and the seemingly small gain for man’s activity under the sun. The only lasting efforts are those designed to accomplish God’s purposes for eternity. labor. Labor is not just one’s livelihood, but all of man’s activity in life. under the sun. The phrase appears about 30 times to describe daily life.

1:4–7 These pictures from God’s creation illustrate and underscore the futile repetition of human activity.

1:4 generation…earth. The essence of this comparison is permanence/impermanence without “profit” or “advantage.” The observer perceives life as an endless cycle of activity which, by itself, does not bring security or meaning to man’s experience.

1:8–11 This is a summary of sorts. Solomon looks at the effect of repetitious, enduring activity in God’s creation over many generations as compared to the brief, comparatively profitless activity of one man which fails to produce an enduring satisfaction, and he concludes that it is wearisome. Another harsh reality comes with the realization that nothing is new and nothing will be remembered.

1:11 no remembrance. A written record or some other object which serves as a reminder of these events, people, and things will be short-lived.

1:12—6:9 This section records Solomon’s ill-advised quest for greater wisdom.

1:12 king over Israel. See Introduction: Author and Date.

1:13 wisdom. Solomon’s use of the term, in typical Hebrew fashion, is more practical than philosophical and implies more than knowledge. It carries notions of ability for proper behavior, success, common sense, and wit. burdensome task. Man’s search to understand is at times difficult, yet God-given (cf. 2:26; 3:10; 5:16–19; 6:2; 8:11, 15; 9:9; 12:11). God. The covenant name, LORD, is never used in Ecclesiastes. However, “God” is found almost 40 times. The emphasis is more on God’s sovereignty in creation and providence than His covenant relationship through redemption.

1:14 grasping for the wind. One aspect of life’s vanity is its fleeting character. Like the wind, much of what is desirable in life cannot be held in one’s hand (cf. 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 5:16; 6:9).

1:15 crooked…lacking. With no necessarily moral implications being made, these words measure wisdom as the ability to resolve issues in life. In spite of man’s grandest efforts, some crooked matters will remain unstraightened.

Eccl. 1:15

The “Vanities” of Ecclesiastes (1:2; 12:8)

1. Human wisdom 2:14–16

2. Human effort 2:18–23

3. Human achievement 2:26

4. Human life 3:18–22

5. Human rivalry 4:4

6. Human selfish sacrifice 4:7, 8

7. Human power 4:16

8. Human greed 5:10

9. Human accumulation 6:1–12

10. Human religion 8:10–14

1:16 wisdom. Cf. Introduction: Background and Setting.

1:17 I set my heart to know. When Solomon depended on empirical research rather than divine revelation to understand life, he found it to be an empty experience.

1:18 wisdom…much grief. The expected outcome of wisdom is success. Success, in turn, should bring happiness. But Solomon concluded that there were no guarantees. This grieves the one who places his hope in human achievement alone.

Ecclesiastes 2

2:1–11 Pleasure, although not necessarily evil, has its shortcomings, much like human wisdom. Solomon reflected upon his tragic experiences in attempting to draw satisfaction purely out of pleasure.

2:1, 2 test. The investigation or test was crucial for Solomon. But the test was not scientific; rather it was a practical experiment to see what worked. He was interested in what a given act accomplished.

2:3 gratify. In further tests on the human level, Solomon overemphasized human gratification at the expense of God’s glory.

2:4–8 Cf. 1 Kin. 4–10 for an amplified account of Solomon’s riches.

2:8 musical instruments. This Heb. word occurs only here in the OT. The meaning is indicated in an early Egyptian letter that used a similar Canaanite word for “concubines.” This fits Solomon’s 700 wives and 300 concubines (1 Kin. 11:3). Most likely this should be translated “harem,” which would refer to Solomon’s many women (cf. 1 Kin. 11:3).

2:10 reward. Solomon’s portion in life. This was what he received for all his activity and effort.

2:11 no profit. “Vanity” is defined in this context. The futility of the labor process is that Solomon had nothing of enduring and satisfying substance to show for it. Wisdom is no guarantee that one will achieve satisfaction, even in accomplishments comparable to Solomon’s. To expend God-given resources for human accomplishment alone is empty.

2:12–17 Human wisdom suffers another crucial shortcoming—it leaves both the wise and the fool empty-handed at the threshold of death.

2:14 fool walks in darkness. The fool is not one who is mentally deficient, but is morally bankrupt. It is not that he cannot learn wisdom, but that he won’t. He refuses to know, fear, and obey God.

2:17 because the work that was done. Since it had no more lasting value than the folly of a fool, Solomon viewed even the great reward of his labor as a source of pain.

2:18–22 Cf. 4:7, 8

2:18 hated all my labor. Solomon left the kingdom divided to Jeroboam and his son Rehoboam, both of whom squandered their opportunities (1 Kin. 12–14).

2:21 heritage. The portion of one’s life that he must leave behind at death.

2:24 Nothing is better. Even with the limitations of this present life (cf. 3:12, 13, 22; 5:18, 19; 8:15; 9:7), humanity should rejoice in its temporal goodness. from the hand of God. Solomon’s strong view of God’s sovereignty brings comfort after an honest critique of what life in a cursed world entails.

2:25 more than I. Lit. “outside of Him” (i.e., God), or “without Him.”

2:26 give to him who is good. The qualifier “in His sight” makes God’s prerogative the standard.

Ecclesiastes 3

3:1–8 a season, a time. Not only does God fix the standard and withhold or dispense satisfaction (2:26), but He also appoints “seasons” and “times.” Earthly pursuits are good in their proper place and time, but unprofitable when pursued as the chief goal (cf. vv. 9, 10).

3:9, 10 Earthly pursuits (vv. 1–8) are unprofitable when considered as life’s chief good, which was never intended by God.

3:11 everything. Every activity or event for which a culmination point may be fixed. beautiful. Fitting or appropriate. The phrase echoes “…and God saw that it was good” (Gen. 1:31). Even in a cursed universe, activity should not be meaningless. Its futility lies in the fickle satisfaction of man and his failure to trust the wisdom of sovereign God. put eternity in their hearts. God made men for His eternal purpose, and nothing in post-Fall time can bring them complete satisfaction.

3:12 to rejoice, and to do good. These words capture the goal of Solomon’s message which he echoes and elaborates on in 11:9, 10 and again in 12:13, 14.

3:13 enjoy the good of all his labor. In accepting everything as a gift of his Creator, even in a cursed world, man is enabled to see “good” in all his work (cf. 2:24, 25; 5:19).

Eccl. 3:13

Solomon Reflects on Genesis

Toward the end of his life, the penitent King Solomon pondered life in the wake of the Fall and the outworking of man’s sin. Solomon drew the following conclusions, possibly from his own study of Genesis:

1. God created the heavens and earth with laws of design and regularity (Eccl. 1:2–7; 3:1–8; cf. Gen. 1:1–31; 8:22).

2. Man is created from dust and returns to dust (Eccl. 3:20; 12:7; cf. Gen. 2:7; 3:19).

3. God placed in man His life-giving breath (Eccl. 12:7; cf. Gen. 2:7).

4. As God ordained it, marriage is one of life’s most enjoyable blessings (Eccl. 9:9; cf. Gen. 2:18–25).

5. Divine judgment results from the Fall (Eccl. 3:14–22; 11:9; 12:14; cf. Gen. 2:17; 3:1–19).

6. The effect of the curse on creation is “vanity,” i.e., futility (Eccl. 1:5–8; cf. Gen. 3:17–19).

7. Labor after the Fall is difficult and yields little profit (Eccl. 1:3, 13; 2:3; 3:9–11; cf. Gen. 3:17–19).

8. Death overcomes all creatures after the Fall (Eccl. 8:8; 9:4, 5; cf. Gen. 2:17; 3:19).

9. After the Fall, man’s heart is desperately wicked (Eccl. 7:20; 7:29; 8:11; 9:3; cf. Gen. 3:22; 6:5; 8:21).

10. God withholds certain knowledge and wisdom from man for His wise, but unspoken, reasons (Eccl. 6:12; 8:17; cf. Gen. 3:22).

3:14 fear before Him. Acknowledging God’s enduring and perfect work becomes grounds for reverence, worship, and meaning. Apart from God, man’s works are pitifully inadequate. The theme, “the fear of God,” also appears in 5:7; 8:12, 13; 12:13.

3:17 God shall judge…for there is a time. The culminating issue of Solomon’s “appointed time” discussion is that there is a time for judgment (cf. John 5:28, 29). God’s judgment is a central theme in Solomon’s message for this book (cf. 11:9; 12:14). Even where the word “judgment” is absent, the greater issue of divine retribution is often pervasive.

3:18, 19 what happens. The ultimate fate of man and beast is to die. Solomon isn’t looking at eternal destinies, but rather at what all earthly flesh shares in common.

3:20 from the dust…to dust. Genesis 3:19 is alluded to in the broadest sense, i.e., all of living creation will die and go to the grave. Neither heaven nor hell is considered here.

3:21 the spirit. Man’s breath or physical life appears on the surface to be little different than that of an animal. In reality, man’s soul differs in that God has made him eternal (cf. v. 11).

3:22 after him. Once again, death becomes the overshadowing reality.

Ecclesiastes 4

4:1–3 The oppressiveness of some lives renders death more appealing.

4:3 evil work. Earthly life can be so disheartening as to make non-existence preferable.

4:4 envied by. The lack of satisfaction with life leads some to conclude that everyone else has it better.

4:5 folds his hands…consumes his own flesh. Even the man who settles into idleness, living on what he takes from others, is self-tormented, and never satisfied (cf. Is. 9:20; 44:20).

4:7–12 The futility of labor alone without satisfaction and without any heir to experience its value is addressed (cf. 2:18–22, a complementary message). Life is better with companionship.

4:13–16 The cherished popularity of kings is precarious and short-lived.

4:15 second youth. This refers to the legitimate successor to the “old king,” as opposed to the “poor youth” who rises on his ability to reign.

Ecclesiastes 5

5:1–7 A prelude to the book’s concluding admonition to approach God with reverence.

5:1 the house of God. The temple Solomon built in Jerusalem (cf. 1 Kin. 8:15–21).

5:2 heaven…earth. Because God is in heaven and man is on earth, rash promises and arguments before Him are foolish.

5:4, 5 vow and not pay. Promises made to God have serious implications. The OT background for this admonition is found in Deut. 23:21–23; Judg. 11:35. Ananias and Sapphira learned the hard way (cf. Acts 5:1–11).

5:6 mouth cause your flesh to sin. Don’t vow something that your fleshly desire will cause you to break. messenger. The priest in the house of God (cf. Mal. 2:7). Both priests and prophets are called messengers, commissaries who deliver and report back messages for the Heavenly King (cf. Is. 6:1–13). Don’t tell them your broken vow was a small thing.

5:7 fear God. Cf. 3:14; 8:12, 13; 12:13.

5:8, 9 Officials have an unfair advantage to attain wealth.

5:10 The love of money is never satisfied (cf. 1 Tim. 6:9, 10).

5:11 They increase who eat them. This refers to the rich man’s dependents.

5:12–17 Earthly treasures are precarious and bring disadvantages; they produce anxiety (v. 12) and pain (v. 13). They disappear through bad business (v. 14) and are left at death (v. 15). They can even produce fear (v. 17).

5:18–20 In contrast to the anxiety of those just described (vv. 12–17), for those who consider God as the source of wealth, there are pleasures, riches, and the ability to enjoy them (see 2:24).

5:18 fitting. The same word translated in 3:11 “beautiful.” Once again, Solomon uses an admonition to enjoy the richness of life that God gives.

5:19 the gift of God. To understand this is to enjoy the satisfaction of His good gifts.

5:20 God keeps him busy. When a person recognizes the goodness of God, he rejoices and does not dwell unduly on the troubles detailed in the previous context.

Ecclesiastes 6

6:2 God does not give him power to eat. The LORD gives and takes away for His own purposes. So, the blessings of God cannot be assumed or taken for granted. But they should be enjoyed with thankfulness while they are available.

6:3–6 Not having a burial, as in the case of King Jehoiakim (Jer. 22:18, 19), indicated complete disrespect and disregard for one’s life. To die without mourners or honors was considered worse than being born dead, even if one had many children and a full life.

6:3 This is hyperbole.

6:7–12 Lack of soul satisfaction comes from working only for what is consumed (v. 7), seeing little difference in the end between the wise and foolish (v. 8), not knowing the future (v. 9), realizing that God alone controls everything (v. 10), and true understanding of the present and future is limited (vv. 11, 12).

Ecclesiastes 7

7:1 good name. Where a man has so lived to earn a good reputation, the day of his death can be a time of honor.

7:2–6 The point of this section is to emphasize that more is learned from adversity than from pleasure. True wisdom is developed in the crucible of life’s trials, though the preacher wishes that were not the case when he writes “this is also vanity” (v. 6).

7:10 former days. In the midst of trouble and discontent, it is easy to lose touch with reality.

7:12 wisdom is a defense. Wisdom is better than money because it provides the fulfilled life.

7:13 make straight what He has made crooked. Man should consider God’s activity because God is sovereign, decreeing and controlling everything under the sun (cf. 1:15).

7:14 prosperity…adversity. God ordains both kinds of days and withholds knowledge of the future.

7:15–18 The focus on the nature of righteousness is made clear in the statement “For he who fears God will escape them all” (v. 18).

7:15 perishes…prolongs. The fact that some righteous men die young and some wicked men live long is enigmatic (cf. 8:11, 12).

7:16 overly righteous…overly wise. Solomon has already exhorted his readers to be righteous and wise (cf. v. 19). The warning here is against being self-righteous or pharisaical.

7:19 Wisdom strengthens. The measure of wisdom is its ability to bring good outcomes in life.

7:20 does good and does not sin. Solomon gave great emphasis to the general effects of sin (cf. Gen. 3:1–24) and also pointed out the universality of personal transgressions. Paul may have recalled this passage when he wrote Rom. 3:10.

7:21, 22 people say. Since you have many offensive words to be forgiven, don’t keep strict accounts of other’s offensive words against you.

7:23, 24 “I will be wise”…Who can find it out? The already wise king resolves to be even wiser. But upon further investigation, the limitations of wisdom become apparent. Some things are unknowable. This realization quickly dampens his enthusiasm.

7:26 The woman. This is the seductress about whom Solomon warns young men in Proverbs (Prov. 2:16–19; 5:1–14; 6:24–29; 7:1–27). Elsewhere, Solomon exalts the virtues of man’s lifetime companion (Eccl. 9:9; cf. Prov. 5:15–23; 31:10–31).

7:27–29 Empirical acquisition of knowledge, that is man seeking righteousness through his many schemes, fails. Only God can make man upright.

7:29 many schemes. The same word is translated “intent” and reflects the evil imaginations of all human beings since Adam and Eve.

Ecclesiastes 8

8:2, 3 your oath to God. This refers to Israel’s promises to serve King Solomon (1 Chr. 29:24).

8:5, 6 time and judgment. Solomon returns to the message of 3:19 regarding a time for judgment. Knowing that God has appointed a time for judgment gives day to day living a clear purpose.

8:7 what…when. God has appointed a time for everything but man knows neither the time nor the outcome. These uncertainties can increase his misery.

8:8 spirit. “Wind” may be the better translation for the word “spirit.” Death is as precarious and uncontrollable as the wind.

8:10 the place of holiness. This refers to the temple at Jerusalem (cf. 5:1). vanity. Lessons that should be gained from the death of the hypocritically wicked are quickly forgotten.

8:11 the sentence. The gracious delay of God’s retribution leads to further disobedience. This delay, in actuality, in no way diminishes the certainty of final judgment.

8:12, 13 those who fear God…the wicked. There is no real advantage for the wicked, although at times it might seem so (cf. 5:7; 12:13, 14). Temporal patience does not eliminate eternal judgment.

8:14 vanity. Temporally speaking, God generally rewards obedience and punishes disobedience. Solomon regards the exceptions to this principle as vanity or enigmatic and discouraging (see Ps. 73).

8:15 enjoyment. In no way does Solomon commend unbridled, rampant indulgence in sin, which is implied in Christ’s account of the man whose barns were full. That man may have justified his sin by quoting this passage (cf. Luke 12:19). His focus here is on the resolve to enjoy life in the face of the injustice which surrounded him (see 2:24).

8:16, 17 the work of God. God’s work is wonderful, but at times incomprehensible.

Ecclesiastes 9

9:1 in the hand of God. There will be no inequities in the final judgment of the righteous or the wicked, because God remembers both in perfect detail.

9:2, 3 one thing happens to all. Death because of universal depravity.

9:7 eat…drink. See notes on 2:24.

9:9 the wife. Cf. Prov. 5:15–19 and Solomon’s Song.

9:11 time and chance. Wisdom cannot guarantee good outcomes because of what appear to be so many unpredictable contingencies.

9:12 his time. The time of his misfortune, especially death (cf. 11:8, “days of darkness”; 12:1, “difficult days”).

9:13–15 Wisdom may not receive its due in this life.

9:16 This is true because he lacks status and position.

Ecclesiastes 10

10:1–20 Solomon draws together assorted examples of the wisdom he has both scrutinized and touted.

10:2 right…left. This proverb is based on the fact that, commonly, the right hand is more deft than the left.

10:3 fool. See note on 2:14. walks. A person lacking wisdom will manifest that in daily conduct.

10:5 It is a great and far-reaching evil when leaders make bad judgments.

10:6, 7 the rich…princes. Life presents some strange ironies and is not, in this world, always fair.

10:8–10 digs…does not sharpen. Dangers and uncertainties abound in life.

10:10 wisdom brings success. A little wisdom will ease the efforts of life. Even though life’s experiences often don’t turn out the way one would have hoped, wise living usually produces a good outcome. This is a very important conclusion for Solomon’s testing of wisdom.

10:12–14 words. Man demonstrates wisdom in words as well as works. Foolish words yield unfavorable outcomes.

10:15 to go to the city. A proverb for ignorance with regard to the most ordinary matters, which extends even to spiritual realities. If a fool can’t find the town, how could he possibly locate God?

10:18 the building…the house. This is likely an analogy for the kingdom of a lazy monarch.

10:19 money answers everything. The partying king of v. 18 thinks he can fix all the disasters of his inept reign by raising taxes.

Ecclesiastes 11

11:1 Cast your bread. Take a calculated and wise step forward in life, like a farmer who throws his seed on the wet or marshy ground and waits for it to grow (cf. Is. 32:20).

11:2 Give. Be generous while there is plenty, and make friends while time remains, because one never knows when he might need them to return the favor.

11:7—12:8 Solomon crystallizes the book’s message. Death is imminent and with it comes retribution. Enjoyment and judgment, though strange partners, come together in this section because both clamor for man’s deepest commitment. Surprisingly, one does not win out over the other. In a world created for enjoyment but damaged by sin, judgment and enjoyment/pleasure are held in tension. With too much pleasure, judgment stands as a threatening force; with too much judgment, enjoyment suffers. In the final analysis, both are prominent themes of life that are resolved in our relationship to God, the primary issue of life and this book.

11:3–6 The world is full of things over which one has no control including the purposes of God. There is no virtue in wishful wondering, but there is hope for those who get busy and do their work.

11:7 light. Good times in contrast to “darkness” (v. 8), meaning bad times. Cf. 12:1.

11:9 Rejoice…judgment. The two terms seem to cancel out the other. How can this be explained? Enjoy life but do not commit iniquity. The balance that is called for insures that enjoyment is not reckless, sinful abandonment. Pleasure is experienced in faith and obedience, for as Solomon has said repeatedly, one can only receive true satisfaction as a gift from God.

11:10 vanity. Enjoy childhood and youth while you can because life is fleeting.

Ecclesiastes 12

12:1 Remember…your Creator…difficult days. Remember you are God’s property, so serve Him from the start of your years, not the end of your years, when service is very limited.

12:2–6 Solomon uses the imagery of aging, incorporating elements of a dilapidated house, nature, and a funeral procession to heighten the emphasis of 11:7—12:1.

12:2 sun…moon…clouds. Youth is typically the time of dawning light, old age the time of twilight’s gloom.

12:3 keepers of the house tremble. The hands and arms which protect the body, as guards do a palace, shake in old age. strong men bow down. The legs, like supporting pillars, weaken. grinders. Teeth. those that look through the windows. Eyes.

12:4 doors. Lips that do not have much to say. sound of grinding. This refers to little eating, when the sound of masticating is low. rises up. Light sleep. daughters of music. The ear and voice that once loved music.

12:5 afraid of height. For fear of falling. almond tree blossoms. A white blossoming tree among dark trees speaks of hair. mourners. The funeral is near.

12:6, 7 Here are the images of death.

12:6 silver cord is loosed. Perhaps this pictures a lamp hanging from a silver chain, which breaks with age, smashing the lamp. Some suggest this refers to the spinal cord. golden bowl. Possibly this refers to the brain. pitcher…fountain…wheel. Wells required a wheel with a rope attached in order to lower the pitcher for water. Perhaps this pictures the fountain of blood, the heart. loosed…broken…shattered…broken. All of these actions portray death as tragic and irreversible.

12:7 dust…spirit. Solomon recalls Gen. 2:7 and 3:19 as he contemplates the end of the aging process. spirit…who gave it. The sage ends his message with the culmination of a human life. “The LORD gave and the LORD has taken away” (Job 1:21; 1 Tim. 6:7).

12:7, 8 This gloomy picture of old age does not negate the truth that old age can be blessed for the godly (Prov. 16:31), but it does remind the young that they will not have the ability to enjoy that blessing of a godly old age and a life of strong service to God if they do not remember their Creator while young (v. 1).

12:9–14 Solomon’s final words of advice.

12:11 goads…well-driven nails. Two shepherd’s tools are in view: one used to motivate reluctant animals, the other to secure those who might otherwise wander into dangerous territory. Both goads and nails picture aspects of applied wisdom. one Shepherd. True wisdom has its source in God alone.

12:12 books. Books written on any other subject than God’s revealed wisdom will only proliferate the uselessness of man’s thinking.

12:13, 14 Fear God. Solomon’s final word on the issues raised in this book, as well as life itself, focus on one’s relationship to God. All of the concern for a life under the sun, with its pleasures and uncertainties, was behind Solomon. Such things seemed comparatively irrelevant to him as he faced the end of his life. But death, in spite of the focused attention he had given to it in Ecclesiastes, was not the greatest equalizer. Judgment/retribution is the real equalizer as Solomon saw it, for God will bring every person’s every act to judgment. Unbelievers will stand at the Great White Throne judgment (cf. Rev. 20:11–15) and believers before Christ at the Bema judgment (cf. 1 Cor. 3:10–15; 2 Cor. 5:9, 10). When all is said and done, the certainty and finality of retribution give life the meaning for which David’s oft-times foolish son had been searching. Whatever may be one’s portion in life, accountability to the God, whose ways are often mysterious, is both eternal and irrevocable.

Ecclesiastes 1

1:1 a Prov. 1:1

1:2 b Ps. 39:5, 6; 62:9; 144:4; Eccl. 12:8

1:2 c (Rom. 8:20, 21)

1:2 1 Or Absurdity, Frustration, Futility, Nonsense; and so throughout the book

1:3 d Eccl. 2:22; 3:9

1:2 2 labors

1:4 e Ps. 104:5; 119:90

1:5 f Ps. 19:4–6

1:3 3 Is eager for, lit. panting

1:6 g Eccl. 11:5; John 3:8

1:7 h (Ps. 104:8, 9; Jer. 5:22)

1:8 i Prov. 27:20; Eccl. 4:8

1:5 4 wearisome

1:9 j Eccl. 3:15

1:11 k Eccl. 2:16

1:13 l (Eccl. 7:25; 8:16, 17)

1:13 m Gen. 3:19; Eccl. 3:10

1:8 5 Or afflicted

1:15 n Eccl. 7:13

1:16 o 1 Kin. 3:12, 13; Eccl. 2:9

1:13 6 Lit. seen

1:17 p Eccl. 2:3, 12; 7:23, 25; (1 Thess. 5:21)

1:18 q Eccl. 12:12

Ecclesiastes 2

2:1 a Luke 12:19

2:1 b Prov. 14:13; (Eccl. 7:4; 8:15)

2:1 c Eccl. 1:2

1:16 7 gladness

2:3 d Eccl. 1:17

2:3 e (Eccl. 3:12, 13; 5:18; 6:12)

2:1 1 Lit. to draw my flesh

2:4 f 1 Kin. 7:1–12

2:3 2 irrigate

2:6 3 Lit. sons of my house

2:8 g 1 Kin. 9:28; 10:10, 14, 21

2:7 4 Exact meaning unknown

2:9 h Eccl. 1:16

2:9 i 2 Chr. 9:22

2:8 5 Lit. increased

2:10 j Eccl. 3:22; 5:18; 9:9

2:9 6 Lit. portion

2:11 k Eccl. 1:3, 14

2:12 l Eccl. 1:17; 7:25

2:12 m Eccl. 1:9

2:13 n Eccl. 7:11, 14, 19; 9:18; 10:10

2:14 o Prov. 17:24; Eccl. 8:1

2:14 p Ps. 49:10; Eccl. 9:2, 3, 11

2:16 q Eccl. 1:11; 4:16

2:18 r Ps. 49:10

2:10 7 Lit. portion

2:22 s Eccl. 1:3; 3:9

2:23 t Job 5:7; 14:1

2:24 u Eccl. 3:12, 13, 22; Is. 56:12; Luke 12:19; 1 Cor. 15:32; (1 Tim. 6:17)

2:21 8 So with MT, Tg., Vg.; some Heb. mss., LXX, Syr. without Him

2:26 v Job 32:8; Prov. 2:6; James 1:5

2:26 w Job 27:16, 17; Prov. 28:8

Ecclesiastes 3

3:1 a Eccl. 3:17; 8:6

3:2 b Job 14:5; Heb. 9:27

2:25 9 Lit. to bear

3:4 c Rom. 12:15

3:5 d Joel 2:16; 1 Cor. 7:5

3:7 e Amos 5:13

3:7 f Prov. 25:11

3:8 g Prov. 13:5; Luke 14:26

3:9 h Eccl. 1:3

3:10 i Eccl. 1:13

3:11 j Job 5:9; Eccl. 7:23; 8:17; Rom. 11:33

3:12 k Eccl. 2:3, 24

3:13 l Eccl. 2:24

3:14 m James 1:17

3:15 n Eccl. 1:9

3:2 1 Lit. seeks

3:15 2 what is pursued

3:16 o Eccl. 5:8

3:15 3 justice

3:16 4 Wickedness

3:17 p Gen. 18:25; Ps. 96:13; Eccl. 11:9; (Matt. 16:27; Rom. 2:6–10; 2 Cor. 5:10; 2 Thess. 1:6–9)

3:16 5 desire

3:19 q Ps. 49:12, 20; 73:22; (Eccl. 2:16)

3:20 r Gen. 3:19; Ps. 103:14

3:21 s Eccl. 12:7

3:17 6 LXX, Syr., Tg., Vg. Who knows whether the spirit … goes upward, and whether … goes downward to the earth?

3:22 t Eccl. 2:24; 5:18

3:22 u Eccl. 2:10

3:22 v Eccl. 6:12; 8:7

3:21 7 portion or lot

Ecclesiastes 4

4:1 a Job 35:9; Ps. 12:5; Eccl. 3:16; 5:8; Is. 5:7

3:22 8 Lit. At the hand

4:2 b Job 3:17, 18

4:3 c Job 3:11–22; Eccl. 6:3; Luke 23:29

4:5 d Prov. 6:10; 24:33

4:6 e Prov. 15:16, 17; 16:8

4:8 f Prov. 27:20; Eccl. 5:10; (1 John 2:16)

4:8 g Ps. 39:6

4:8 h Eccl. 2:18–21

4:1 1 Lit. a second

4:8 2 Lit. evil task

4:8 3 The youth

4:14 4 Lit. to all before whom he was to be

Ecclesiastes 5

5:1 a Ex. 3:5; Is. 1:12

5:1 b (1 Sam. 15:22); Ps. 50:8; Prov. 15:8; 21:27; (Hos. 6:6)

5:2 c Prov. 20:25

5:2 d Prov. 10:19; Matt. 6:7

5:3 e Prov. 10:19

5:4 f Num. 30:2; Deut. 23:21–23; Ps. 50:14; 76:11

5:4 g Ps. 66:13, 14

5:5 h Prov. 20:25; Acts 5:4

5:6 i Prov. 6:2

5:6 j 1 Cor. 11:10

4:16 5 Lit. voice

5:7 k (Eccl. 12:13)

5:8 l Eccl. 3:16

5:8 m (Ps. 12:5; 58:11; 82:1)

5:6 1 wresting

5:13 n Eccl. 6:1, 2

5:8 2 Lit. bad business

5:15 o Job 1:21; Ps. 49:17; 1 Tim. 6:7

5:16 p Eccl. 1:3

5:16 q Prov. 11:29

5:17 r Ps. 127:2

5:18 s Eccl. 2:24; 3:12, 13; (1 Tim. 6:17)

5:18 t Eccl. 2:10; 3:22

5:14 3 Lit. portion

5:19 u (Eccl. 6:2)

5:19 v Eccl. 2:24; 3:13

5:18 4 Lit. portion

Ecclesiastes 6

6:1 a Eccl. 5:13

6:2 b Job 21:10; Ps. 17:14; 73:7

6:2 c Luke 12:20

5:19 5 disease

6:3 d 2 Kin. 9:35; Is. 14:19, 20; Jer. 22:19

6:3 e Job 3:16; Ps. 58:8; Eccl. 4:3

6:2 1 Or miscarriage

6:6 f Eccl. 2:14, 15

6:7 g Prov. 16:26

6:9 h Eccl. 11:9

6:3 2 What the eyes see

6:9 3 Lit. soul

6:10 i Eccl. 1:9; 3:15

6:10 j Job 9:32; Is. 45:9; Jer. 49:19

6:12 k Ps. 102:11; James 4:14

6:12 l Ps. 39:6; Eccl. 3:22

6:9 4 Lit. the number of the days

6:12 5 futile

Ecclesiastes 7

7:1 a Prov. 22:1

7:1 b Eccl. 4:2

7:2 c (Ps. 90:12)

7:3 d (2 Cor. 7:10)

6:12 6 Vexation or Grief

7:3 1 well or pleasing

7:5 e Ps. 141:5; (Prov. 13:18; 15:31, 32)

7:3 2 listen to

7:6 f Eccl. 2:2

7:5 3 Lit. sound

7:7 g Ex. 23:8; Deut. 16:19; (Prov. 17:8, 23)

7:6 4 destroys

7:8 h Prov. 14:29; Gal. 5:22; Eph. 4:2

7:9 i Prov. 14:17; James 1:19

7:11 j Eccl. 11:7

7:12 k Eccl. 9:18

7:12 l Prov. 3:18

7:7 5 A protective shade, lit. shadow

7:12 6 advantage or profit

7:13 m Job 12:14

7:14 n Deut. 28:47

7:12 7 alongside

7:15 o Eccl. 8:12–14

7:16 p Prov. 25:16; Phil. 3:6

7:16 q Rom. 12:3

7:17 r Job 15:32; Ps. 55:23

7:18 s Eccl. 3:14; 5:7; 8:12, 13

7:14 8 Lit. come forth from all of them

7:19 t Prov. 21:22; Eccl. 9:13–18

7:20 u 1 Kin. 8:46; 2 Chr. 6:36; Prov. 20:9; Rom. 3:23; 1 John 1:8

7:23 v Rom. 1:22

7:18 9 tested

7:24 w Job 28:12; 1 Tim. 6:16

7:24 x Rom. 11:33

7:25 y Eccl. 1:17

7:26 z Prov. 5:3, 4

7:23 10 Lit. He who is good before God

7:27 a Eccl. 1:1, 2

7:28 b Job 33:23

7:29 c Gen. 1:27

7:29 d Gen. 3:6, 7

Ecclesiastes 8

8:1 a Prov. 4:8, 9; Acts 6:15

8:1 b Deut. 28:50

7:26 11 Lit. strength

8:2 c Ex. 22:11; 2 Sam. 21:7; 1 Chr. 29:24; Ezek. 17:18; (Rom. 13:5)

8:3 d Eccl. 10:4

8:4 e 1 Sam. 13:11, 13; Job 34:18

8:1 1 Lit. knows

8:6 f Eccl. 3:1, 17

8:5 2 is great upon him

8:7 g Prov. 24:22; Eccl. 6:12

8:8 h Ps. 49:6, 7; Job 14:5

8:8 i Deut. 20:5–8

8:10 j Eccl. 2:16; 9:5

8:6 3 Some Heb. mss., LXX, Vg. praised

8:11 k Ps. 10:6; 50:21; Is. 26:10

8:12 l Is. 65:20; (Rom. 2:5–7)

8:12 m (Deut. 4:40; Ps. 37:11, 18, 19; Prov. 1:32, 33; Is. 3:10; Matt. 25:34, 41)

8:14 n Ps. 73:14

8:14 o Eccl. 2:14; 7:15; 9:1–3

8:15 p Eccl. 2:24

8:17 q Job 5:9; Ps. 73:16; Eccl. 3:11; Rom. 11:33

Ecclesiastes 9

9:1 a Deut. 33:3; Job 12:10; Eccl. 8:14

8:10 4 Lit. put

9:2 b Gen. 3:17–19; Job 21:7; Ps. 73:3, 12, 13; Mal. 3:15

9:1 1 LXX, Syr., Vg. good and bad,

9:5 c Job 14:21; Is. 63:16

9:5 d Job 7:8–10; Eccl. 1:11; 2:16; 8:10; Is. 26:14

9:7 e Eccl. 8:15

9:9 f Eccl. 2:10

9:2 2 Lit. See life

9:10 g (Col. 3:17)

9:10 h Rom. 12:11; Col. 3:23

9:11 i Jer. 9:23; Amos 2:14, 15

9:11 j 1 Sam. 6:9

9:12 k Eccl. 8:7

9:12 l Prov. 29:6; Luke 12:20, 39; 17:26; 1 Thess. 5:3

9:14 m 2 Sam. 20:16–22

9:9 3 LXX, Syr., Vg. bulwarks

9:16 n Eccl. 7:12, 19

9:16 o Mark 6:2, 3

9:18 p Josh. 7:1–26; 2 Kin. 21:2–17

Ecclesiastes 10

9:14 4 Lit. Flies of death

10:1 1 Tg., Vg. omit putrefy

10:3 a Prov. 13:16; 18:2

10:4 b Eccl. 8:3

10:4 c 1 Sam. 25:24–33; Prov. 25:15

10:1 2 Lit. healing, health

10:6 d Esth. 3:1

10:4 3 exalted positions

10:7 e Prov. 19:10; 30:22

10:8 f Ps. 7:15; Prov. 26:27

10:6 4 Lit. is a successful advantage

10:11 g Ps. 58:4, 5; Jer. 8:17

10:10 5 Lit. master of the tongue

10:12 h Prov. 10:32; Luke 4:22

10:12 i Prov. 10:14; Eccl. 4:5

10:14 j (Prov. 15:2); Eccl. 5:3

10:14 k Eccl. 3:22; 8:7

10:16 l Is. 3:4, 5; 5:11

10:17 m Prov. 31:4; Is. 5:11

10:18 n Prov. 24:30–34

10:11 6 Lit. rafters sink

10:19 o Judg. 9:13; Ps. 104:15; Eccl. 2:3

10:20 p Ex. 22:28; Acts 23:5

Ecclesiastes 11

11:1 a Is. 32:20

11:1 b (Deut. 15:10; Prov. 19:17; Matt. 10:42; 2 Cor. 9:8; Gal. 6:9, 10; Heb. 6:10)

11:2 c Ps. 112:9; Matt. 5:42; Luke 6:30; (1 Tim. 6:18, 19)

11:2 d Mic. 5:5

11:2 e Eph. 5:16

11:5 f John 3:8

11:5 g Ps. 139:14

10:18 7 Or spirit

11:7 h Eccl. 7:11

11:8 i Eccl. 9:7

11:8 j Eccl. 12:1

11:9 k Num. 15:39; Job 31:7; Eccl. 2:10

11:9 l Eccl. 3:17; 12:14; (Rom. 14:10)

11:5 1 Impulses

11:9 2 As you see to be best

11:10 m 2 Cor. 7:1; 2 Tim. 2:22

11:10 n Ps. 39:5

11:9 3 vexation

11:10 4 Prime of life

Ecclesiastes 12

12:1 a 2 Chr. 34:3; Prov. 22:6; Lam. 3:27

12:1 b 2 Sam. 19:35

11:10 5 Lit. evil

12:4 c 2 Sam. 19:35

12:5 d Job 17:13

12:5 e Gen. 50:10; Jer. 9:17

12:1 1 So with Qr., Tg.; Kt. removed; LXX, Vg. broken

12:7 f Gen. 3:19; Job 34:15; Ps. 90:3

12:7 g Eccl. 3:21

12:7 h Num. 16:22; 27:16; Job 34:14; Is. 57:16; Zech. 12:1

12:8 i Ps. 62:9

12:9 j 1 Kin. 4:32

12:6 2 arranged

12:9 3 Lit. delightful

12:10 4 Lit. masters of assemblies

12:12 k Eccl. 1:18

12:13 l (Deut. 6:2; 10:12); Mic. 6:8

12:14 m Eccl. 11:9; Matt. 12:36; (Acts 17:30, 31; Rom. 2:16; 1 Cor. 4:5; 2 Cor. 5:10)

Introduction to Song of Solomon

Title

The Greek Septuagint (LXX) and Latin Vulgate (Vg.) versions follow the Hebrew (Masoretic Text) with literal translations of the first two words in 1:1—”Song of Songs.” Several English versions read “The Song of Solomon,” thus giving the fuller sense of 1:1. The superlative, “Song of Songs” (cf. “Holy of Holies” in Ex. 26:33, 34 and “King of Kings” in Rev. 19:16), indicates that this song is the best among Solomon’s 1,005 musical works (1 Kin. 4:32). The word translated “song” frequently refers to music that honors the Lord (cf. 1 Chr. 6:31, 32; Pss. 33:3; 40:3; 144:9).

Author and Date

Solomon, who reigned over the united kingdom 40 years (971–931 B.C.), appears 7 times by name in this book (1:1, 5; 3:7, 9, 11; 8:11, 12). In view of his writing skills, musical giftedness (1 Kin. 4:32), and the authorial, not dedicatory, sense of 1:1, this piece of Scripture could have been penned at any time during Solomon’s reign. Since cities to the N and to the S are spoken of in Solomon’s descriptions and travels, both the period depicted and the time of actual writing point to the united kingdom before it divided after Solomon’s reign ended. Knowing that this portion of Scripture comprises one song by one author, it is best taken as a unified piece of poetic, Wisdom literature rather than a series of love poems without a common theme or author.

Background and Setting

Two people dominate this true-life, dramatic love song. Solomon, whose kingship is mentioned 5 times (1:4, 12; 3:9, 11; 7:5), appears as “the beloved.” The Shulamite maiden (6:13) remains obscure; most likely she was a resident of Shunem, 3 mi. N of Jezreel in lower Galilee. Some suggest she is Pharaoh’s daughter (1 Kin. 3:1), although the Song provides no evidence for this conclusion. Others favor Abishag, the Shunammite who cared for King David (1 Kin. 1:1–4, 15). An unknown maiden from Shunem, whose family had possibly been employed by Solomon (8:11), seems most reasonable. She would have been Solomon’s first wife (Eccl. 9:9), before he sinned by adding 699 other wives and 300 concubines (1 Kin. 11:3).

Minor roles feature several different groups in this book. First, note the not-infrequent commentary by “the daughters of Jerusalem” (1:4b, 8, 11; 3:6-5:9; 6:1, 10, 13a; 7:1-5; 8:5a), who might be part of Solomon’s household staff (cf. 3:10). Second, the affirmation of 5:1b would most likely be God’s blessing on the couple’s union. Third, the Shulamite’s brothers speak (8:8, 9).

The setting combines both rural and urban scenes. Portions take place in the hill country N of Jerusalem, where the Shulamite lived (6:13) and where Solomon enjoyed prominence as a vinegrower and shepherd (Eccl. 2:4-7). The city section includes the wedding and time afterward at Solomon’s abode in Jerusalem (3:6-7:13).

The first spring appears in 2:11-13 and the second in 7:12. Assuming a chronology without gaps, the Song of Solomon took place over a period of time at least one year in length, but probably no longer than two years.

Historical and Theological Themes

All 117 verses in Solomon’s Song have been recognized by the Jews as a part of their sacred writings. Along with Ruth, Esther, Ecclesiastes, and Lamentations, it is included among the OT books of the Megilloth, or “five scrolls.” The Jews read this song at Passover, calling it “the Holy of Holies.” Surprisingly, God is not mentioned explicitly except possibly in 8:6. No formal theological themes emerge. The NT never quotes Solomon’s Song directly (nor Esther, Obadiah, and Nahum).

In contrast to the two distorted extremes of ascetic abstinence and lustful perversion outside of marriage, Solomon’s ancient love song exalts the purity of marital affection and romance. It parallels and enhances other portions of Scripture which portray God’s plan for marriage, including the beauty and sanctity of sexual intimacy between husband and wife. The Song rightfully stands alongside other classic Scripture passages which expand on this theme, e.g., Gen. 2:24; Ps. 45; Prov. 5:15-23; 1 Cor. 7:1-5; 13:1-8; Eph. 5:18-33; Col. 3:18, 19; and 1 Pet. 3:1-7. Hebrews 13:4 captures the heart of this song, “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.”

Interpretive Challenges

The Song has suffered strained interpretations over the centuries by those who use the “allegorical” method of interpretation, claiming that this song has no actual historical basis, but rather that it depicts God’s love for Israel and/or Christ’s love for the church. The misleading idea from hymnology that Christ is the rose of Sharon and the lily of the valleys results from this method (2:1). The “typological” variation admits the historical reality, but concludes that it ultimately pictures Christ’s bridegroom love for His bride the church.

A more satisfying way to approach Solomon’s Song is to take it at face value and interpret it in the normal historical sense, understanding the frequent use of poetic imagery to depict reality. To do so understands that Solomon recounts 1) his own days of courtship, 2) the early days of his first marriage, followed by 3) the maturing of this royal couple through the good and bad days of life. The Song of Solomon expands on the ancient marriage instructions of Gen. 2:24, thus providing spiritual music for a lifetime of marital harmony. It is given by God to demonstrate His intention for the romance and loveliness of marriage, the most precious of human relations and “the grace of life” (1 Pet. 3:7).

Outline

I. The Courtship: “Leaving” (1:2-3:5)

A. The Lovers’ Remembrances (1:2-2:7)

B. The Lovers’ Expression of Reciprocal Love (2:8-3:5)

II. The Wedding: “Cleaving” (3:6-5:1)

A. The Kingly Bridegroom (3:6-11)

B. The Wedding and First Night Together (4:1-5:1a)

C. God’s Approval (5:1b)

III. The Marriage: “Weaving” (5:2-8:14)

A. The First Major Disagreement (5:2-6:3)

B. The Restoration (6:4-8:4)

C. Growing in Grace (8:5-14)

The

SONG OF SOLOMON

Song of Solomon 1

Solomon’s Love for a Shulamite Girl

1The asong of songs, which is Solomon’s.

The Banquet

The 1SHULAMITE

2Let him kiss me with the kisses of his mouth—

b For your love is better than wine.

3Because of the fragrance of your good ointments,

Your name is ointment poured forth;

Therefore the virgins love you.

4c Draw me away!

The Daughters of Jerusalem

d We will run after 2you.

The Shulamite

The king ehas brought me into his chambers.

The Daughters of Jerusalem

We will be glad and rejoice in 3you.

We will remember your love more than wine.

The Shulamite

Rightly do they love you.

5I am dark, but lovely,

O daughters of Jerusalem,

Like the tents of Kedar,

Like the curtains of Solomon.

6Do not look upon me, because I am dark,

Because the sun has 4tanned me.

My mother’s sons were angry with me;

They made me the keeper of the vineyards,

But my own fvineyard I have not kept.

(To Her Beloved)

7Tell me, O you whom I love,

Where you feed your flock,

Where you make it rest at noon.

For why should I be as one who 5veils herself

By the flocks of your companions? Local Color in the Song of Solomon

The Beloved

8If you do not know, gO fairest among women,

6 Follow in the footsteps of the flock,

And feed your little goats

Beside the shepherds’ tents.

9I have compared you, hmy love,

i To my filly among Pharaoh’s chariots.

10j Your cheeks are lovely with ornaments,

Your neck with chains of gold.

The Daughters of Jerusalem

11We will make 7you ornaments of gold

With studs of silver.

The Shulamite

12While the king is at his table,

My 8spikenard sends forth its fragrance.

13A bundle of myrrh is my beloved to me,

That lies all night between my breasts.

14My beloved is to me a cluster of henna blooms

In the vineyards of En Gedi.

The Beloved

15k Behold, you are fair, 9my love!

Behold, you are fair!

You have dove’s eyes.

The Shulamite

16Behold, you are lhandsome, my beloved!

Yes, pleasant!

Also our 10bed is green.

17The beams of our houses are cedar,

And our rafters of fir.

Song of Solomon 2

A Country Girl in a Palace

1I am the rose of Sharon,

And the lily of the valleys.

The Beloved

2Like a lily among thorns,

So is my love among the daughters.

The Shulamite

3Like an apple tree among the trees of the woods,

So is my beloved among the sons.

I sat down in his shade with great delight,

And ahis fruit was sweet to my taste.

The Shulamite to the Daughters of Jerusalem

4He brought me to the 1banqueting house,

And his banner over me was love.

5Sustain me with cakes of raisins,

Refresh me with apples,

For I am lovesick.

6b His left hand is under my head,

And his right hand embraces me.

7c I 2charge you, O daughters of Jerusalem,

By the gazelles or by the does of the field,

Do not stir up nor awaken love

Until it pleases.

The Beloved’s Request

The Shulamite

8The voice of my beloved!

Behold, he comes

Leaping upon the mountains,

Skipping upon the hills.

9d My beloved is like a gazelle or a young stag.

Behold, he stands behind our wall;

He is looking through the windows,

Gazing through the lattice.

10My beloved spoke, and said to me:

“Rise up, my love, my fair one,

And come away.

11For lo, the winter is past,

The rain is over and gone.

12The flowers appear on the earth;

The time of singing has come,

And the voice of the turtledove

Is heard in our land.

13The fig tree puts forth her green figs,

And the vines with the tender grapes

Give a good smell.

Rise up, my love, my fair one,

And come away!

14“O my edove, in the clefts of the rock,

In the secret places of the cliff,

Let me see your 3face,

f Let me hear your voice;

For your voice is sweet,

And your face is lovely.”

Her Brothers

15Catch us gthe foxes,

The little foxes that spoil the vines,

For our vines have tender grapes.

The Shulamite

16h My beloved is mine, and I am his.

He feeds his flock among the lilies.

(To Her Beloved)

17i Until the day breaks

And the shadows flee away,

Turn, my beloved,

And be jlike a gazelle

Or a young stag

Upon the mountains of 4Bether.

A Troubled Night

The Shulamite

Song of Solomon 3

1By anight on my bed I sought the one I love;

I sought him, but I did not find him.

2“I will rise now,” I said,

“And go about the city;

In the streets and in the squares

I will seek the one I love.”

I sought him, but I did not find him.

3b The watchmen who go about the city found me;

I said,

“Have you seen the one I love?”

4Scarcely had I passed by them,

When I found the one I love.

I held him and would not let him go,

Until I had brought him to the chouse of my mother,

And into the 1chamber of her who conceived me.

5d I 2charge you, O daughters of Jerusalem,

By the gazelles or by the does of the field,

Do not stir up nor awaken love

Until it pleases.

The Coming of Solomon

The Shulamite

6e Who is this coming out of the wilderness

Like pillars of smoke,

Perfumed with myrrh and frankincense,

With all the merchant’s fragrant powders?

7Behold, it is Solomon’s couch,

With sixty valiant men around it,

Of the valiant of Israel. Geography of Solomon’s Song

8They all hold swords,

Being expert in war.

Every man has his sword on his thigh

Because of fear in the night.

9Of the wood of Lebanon

Solomon the King

Made himself a 3palanquin:

10He made its pillars of silver,

Its support of gold,

Its seat of purple,

Its interior paved with love

By the daughters of Jerusalem.

11Go forth, O daughters of Zion,

And see King Solomon with the crown

With which his mother crowned him

On the day of his wedding,

The day of the gladness of his heart.

The Bridegroom Praises the Bride

The Beloved

Song of Solomon 4

1Behold, ayou are fair, my love!

Behold, you are fair!

You have dove’s eyes behind your veil.

Your hair is like a bflock of goats,

Going down from Mount Gilead.

2c Your teeth are like a flock of shorn sheep

Which have come up from the washing,

Every one of which bears twins,

And none is 1barren among them.

3Your lips are like a strand of scarlet,

And your mouth is lovely.

d Your temples behind your veil

Are like a piece of pomegranate.

4e Your neck is like the tower of David,

Built ffor an armory,

On which hang a thousand 2bucklers,

All shields of mighty men.

5g Your two breasts are like two fawns,

Twins of a gazelle,

Which feed among the lilies.

6h Until the day breaks

And the shadows flee away,

I will go my way to the mountain of myrrh

And to the hill of frankincense.

7i You are all fair, my love,

And there is no spot in you.

8Come with me from Lebanon, my spouse,

With me from Lebanon.

Look from the top of Amana,

From the top of Senir jand Hermon,

From the lions’ dens,

From the mountains of the leopards.

9You have ravished my heart,

My sister, my spouse;

You have ravished my heart

With one look of your eyes,

With one link of your necklace.

10How fair is your love,

My sister, my spouse!

k How much better than wine is your love,

And the 3scent of your perfumes

Than all spices!

11Your lips, O my spouse,

Drip as the honeycomb;

l Honey and milk are under your tongue;

And the fragrance of your garments

Is mlike the fragrance of Lebanon.

12A garden 4enclosed

Is my sister, my spouse,

A spring shut up,

A fountain sealed.

13Your plants are an orchard of pomegranates

With pleasant fruits,

Fragrant henna with spikenard,

14Spikenard and saffron,

Calamus and cinnamon,

With all trees of frankincense,

Myrrh and aloes,

With all the chief spices—

15A fountain of gardens,

A well of nliving waters,

And streams from Lebanon.

The Shulamite

16Awake, O north wind,

And come, O south!

Blow upon my garden,

That its spices may flow out.

o Let my beloved come to his garden

And eat its pleasant pfruits.

The Bride Praises the Bridegroom

The Beloved

Song of Solomon 5

1I ahave come to my garden, my bsister, my spouse;

I have gathered my myrrh with my spice;

c I have eaten my honeycomb with my honey;

I have drunk my wine with my milk.

(To His Friends)

Eat, O dfriends!

Drink, yes, drink deeply,

O beloved ones!

The Shulamite’s Troubled Evening

The Shulamite

2I sleep, but my heart is awake;

It is the voice of my beloved!

e He knocks, saying,

“Open for me, my sister, 1my love,

My dove, my perfect one;

For my head is covered with dew,

My 2locks with the drops of the night.”

3I have taken off my robe;

How can I put it on again?

I have washed my feet;

How can I 3defile them?

4My beloved put his hand

By the 4latch of the door,

And my heart yearned for him.

5I arose to open for my beloved,

And my hands dripped with myrrh,

My fingers with liquid myrrh,

On the handles of the lock.

6I opened for my beloved,

But my beloved had turned away and was gone.

My 5heart leaped up when he spoke.

f I sought him, but I could not find him;

I called him, but he gave me no answer.

7g The watchmen who went about the city found me.

They struck me, they wounded me;

The keepers of the walls

Took my veil away from me.

8I charge you, O daughters of Jerusalem,

If you find my beloved,

That you tell him I am lovesick!

The Daughters of Jerusalem

9What is your beloved

More than another beloved,

h O fairest among women?

What is your beloved

More than another beloved,

That you so 6charge us?

The Shulamite

10My beloved is white and ruddy,

7 Chief among ten thousand.

11His head is like the finest gold;

His locks are wavy,

And black as a raven.

12i His eyes are like doves

By the rivers of waters,

Washed with milk,

And 8fitly set.

13His cheeks are like a bed of spices,

Banks of scented herbs.

His lips are lilies,

Dripping liquid myrrh.

14His hands are rods of gold

Set with beryl.

His body is carved ivory

Inlaid with sapphires.

15His legs are pillars of marble

Set on bases of fine gold.

His countenance is like Lebanon,

Excellent as the cedars.

16His mouth is most sweet,

Yes, he is altogether lovely.

This is my beloved,

And this is my friend,

O daughters of Jerusalem!

I Am My Beloved’s

The Daughters of Jerusalem

Song of Solomon 6

1Where has your beloved gone,

a O fairest among women?

Where has your beloved turned aside,

That we may seek him with you?

The Shulamite

2My beloved has gone to his bgarden,

To the beds of spices,

To feed his flock in the gardens,

And to gather lilies.

3c I am my beloved’s,

And my beloved is mine.

He feeds his flock among the lilies.

Praise of the Shulamite’s Beauty

The Beloved

4O my love, you are as beautiful as Tirzah,

Lovely as Jerusalem,

Awesome as an army with banners!

5Turn your eyes away from me,

For they have 1overcome me.

Your hair is dlike a flock of goats

Going down from Gilead.

6e Your teeth are like a flock of sheep

Which have come up from the washing;

Every one bears twins,

And none is 2barren among them.

7f Like a piece of pomegranate

Are your temples behind your veil.

8There are sixty queens

And eighty concubines,

And gvirgins without number.

9My dove, my hperfect one,

Is the only one,

The only one of her mother,

The favorite of the one who bore her.

The daughters saw her

And called her blessed,

The queens and the concubines,

And they praised her.

10Who is she who looks forth as the morning,

Fair as the moon,

Clear as the sun,

i Awesome as an army with banners?

The Shulamite

11I went down to the garden of nuts

To see the verdure of the valley,

j To see whether the vine had budded

And the pomegranates had bloomed.

12Before I was even aware,

My soul had made me

As the chariots of 3my noble people.

The Beloved and His Friends

13Return, return, O Shulamite;

Return, return, that we may look upon you!

The Shulamite

What would you see in the Shulamite—

As it were, the dance of 4the two camps?

Expressions of Praise

The Beloved

Song of Solomon 7

1How beautiful are your feet in sandals,

a O prince’s daughter!

The curves of your thighs are like jewels,

The work of the hands of a skillful workman.

2Your navel is a rounded goblet;

It lacks no 1blended beverage.

Your waist is a heap of wheat

Set about with lilies.

3b Your two breasts are like two fawns,

Twins of a gazelle.

4c Your neck is like an ivory tower,

Your eyes like the pools in Heshbon

By the gate of Bath Rabbim.

Your nose is like the tower of Lebanon

Which looks toward Damascus.

5Your head crowns you like Mount Carmel,

And the hair of your head is like purple;

A king is held captive by your tresses.

6How fair and how pleasant you are,

O love, with your delights!

7This stature of yours is like a palm tree,

And your breasts like its clusters.

8I said, “I will go up to the palm tree,

I will take hold of its branches.”

Let now your breasts be like clusters of the vine,

The fragrance of your 2breath like apples,

9And the roof of your mouth like the best wine.

The Shulamite

The wine goes down smoothly for my beloved,

3 Moving gently the 4lips of sleepers.

10d I am my beloved’s,

And ehis desire is toward me.

11Come, my beloved,

Let us go forth to the field;

Let us lodge in the villages.

12Let us get up early to the vineyards;

Let us fsee if the vine has budded,

Whether the grape blossoms are open,

And the pomegranates are in bloom.

There I will give you my love.

13The gmandrakes give off a fragrance,

And at our gates hare pleasant fruits,

All manner, new and old,

Which I have laid up for you, my beloved.

Song of Solomon 8

Lovers Reunited at Their Country Home

1Oh, that you were like my brother,

Who nursed at my mother’s breasts!

If I should find you outside,

I would kiss you;

I would not be despised.

2I would lead you and bring you

Into the ahouse of my mother,

She who used to instruct me.

I would cause you to drink of bspiced wine,

Of the juice of my pomegranate.

(To the Daughters of Jerusalem)

3c His left hand is under my head,

And his right hand embraces me.

4d I charge you, O daughters of Jerusalem,

Do not stir up nor awaken love

Until it pleases.

Love Renewed in Lebanon

A Relative

5e Who is this coming up from the wilderness,

Leaning upon her beloved?

I awakened you under the apple tree.

There your mother brought you forth;

There she who bore you brought you forth.

The Shulamite to Her Beloved

6f Set me as a seal upon your heart,

As a seal upon your arm;

For love is as strong as death,

g Jealousy as 1cruel as 2the grave;

Its flames are flames of fire,

3 A most vehement flame.

7Many waters cannot quench love,

Nor can the floods drown it.

h If a man would give for love

All the wealth of his house,

It would be utterly despised.

The Shulamite’s Brothers

8i We have a little sister,

And she has no breasts.

What shall we do for our sister

In the day when she is spoken for?

9If she is a wall,

We will build upon her

A battlement of silver;

And if she is a door,

We will enclose her

With boards of cedar.

The Shulamite

10I am a wall,

And my breasts like towers;

Then I became in his eyes

As one who found peace.

11Solomon had a vineyard at Baal Hamon;

j He leased the vineyard to keepers;

Everyone was to bring for its fruit

A thousand silver coins.

(To Solomon)

12My own vineyard is before me.

You, O Solomon, may have a thousand,

And those who tend its fruit two hundred.

The Beloved

13You who dwell in the gardens,

The companions listen for your voice—

k Let me hear it!

The Shulamite

14l Make4 haste, my beloved,

And mbe like a gazelle

Or a young stag

On the mountains of spices.

Song of Solomon Commentaries

Song of Solomon 1

1:1 See Introduction: Title; Author and Date.

1:2—3:5 In this first of 3 major sections to the Song, 32 out of 39 verses are spoken by the Shulamite, with brief interludes by her beloved and the daughters of Jerusalem. This portion most likely represents her remembrances of past events combined with the desires of her heart to marry the king, as she anticipates his arrival to take her to Jerusalem for the wedding in 3:6 ff.

1:2, 3 Four features of Solomon attracted the beloved: 1) his lips, 2) his love, 3) his lotion, and 4) his pure lifestyle. Later Solomon noticed these same features in her (4:9–11).

1:3 the virgins. The daughters of Jerusalem (v. 5).

1:4 We will run. This is better understood as spoken by the Shulamite, rather than the daughters of Jerusalem, in the sense of “let us hurry/run.” The king has brought me. This is better understood as the desire of her heart—”Let the king bring me into his chambers”—rather than a statement of fact. We will remember your love. The daughters of Jerusalem affirmed the Shulamite’s praise in v. 2.

1:5, 6 I am dark. The Shulamite was concerned that the sun (from working outdoors) had marred her complexion (cf. vineyard, 7:12; 8:11).

1:6 my own vineyard. Speaks of herself (cf. 8:12).

1:7 veils herself. Valuing purity, she disclaimed the veil of the prostitute, unlike Tamar (Gen. 38:14–16). Rather, she would go as a shepherdess to a shepherd.

Song 1:7

Local Color in the Song of Solomon

1:5

“tents of Kedar”—nomadic tribal tents made of dark goat hair

1:5

“curtains of Solomon”—most likely the beautiful curtains of Solomon’s palace

1:9

“my filly”—a young, female horse

1:12; 4:13, 14

“spikenard”—an aromatic oil taken from an Indian herb

1:13; 3:6; 4:6, 14; 5:1, 5, 13

“myrrh”—an aromatic gum from the bark of a balsam tree made into perfume in either liquid or solid form

1:14; 4:13

“henna blooms”—a common shrub whose white, spring blossoms give off a fragrant scent

1:14

“En Gedi”—a lush oasis just west of the Dead Sea

1:15; 4:1; 5:12

“dove’s eyes”—beautiful, deep, smoke gray eyes of the dove

2:1

“rose of Sharon”—probably a bulb flower like crocus, narcissus, iris or daffodil growing in the low country (plain of Sharon), south of Mt. Carmel

2:1, 16

“lily of the valleys”—possibly a six petaled flower that grew in the fertile, watered areas

2:3, 5; 7:8; 8:5

“apple”—an aromatic, sweet fruit—possibly an apricot

2:5

“cakes of raisins”—a food associated with religious festivals, having possible erotic significance (cf. 2 Sam. 6:19; Hos. 3:1)

2:7, 9, 17; 3:5; 8:14

“gazelles”—graceful members of the antelope family

2:7; 3:5

“does”—female deer

2:9, 17; 8:14

“stag”—a male deer

2:14; 5:2; 6:9

“dove”—a common symbol of love

2:17

“mountains of Bether”—a ravine or rugged hills in an unidentifiable location in Israel

3:6; 4:6, 14

“frankincense”—amber resin extracted from trees and used for incense/spice

3:6

“fragrant powders”—various spices

3:7, 9

“couch, palanquin”—a sedan chair that transported the king and his bride

3:9; 4:8, 11, 15; 5:15

“Lebanon”—a beautiful country, north of Israel on the coast, with rich natural resources

4:1; 6:5

“Mount Gilead”—the high plateau east of Galilee and Samaria

4:4

“tower of David”—probably the armory tower of Nehemiah 3:19, 25

4:8

“top of Amana”—the hill in which the Amana River has its source in Syria

4:8

“top of Senir and Hermon”—the Amorite and Hebrew names for the tallest summit in northern Israel (over 9,200 ft., cf. Deut. 3:9)

4:10, 14, 16; 5:1, 13; 6:2; 8:14

“spices”—the sweet smelling oil from the balsam

4:14

“saffron”—the dried, powdered pistils and stamens of a small crocus

4:14

“calamus”—a wild grass with a gingery scent

4:14

“cinnamon”—a spice taken from the bark of a tree

4:14

“aloes”—a spicy drug with a strong scent

5:14

“beryl”—possibly a yellowish or greenish stone such as topaz

5:14

“sapphires”—the azure-blue lapis lazuli which was abundant in the East

6:4

“Tirzah”—a site known for its natural beauty and gardens located seven miles northeast of Shechem in Samaria

6:13

“the dance of the two camps”—literally “the dance of the two companies” which is possibly a dance of unknown origin associated with the place of Mahanaim (cf. Gen. 32:2)

7:4

“the pools in Heshbon”—water reservoirs in the Moabite city of Heshbon near modern Amman

7:4

“the gate of Bath Rabbim”—possibly a gate name in Heshbon

7:4

“the tower of Lebanon”—most likely refers to the white color of the mountain rather than its elevation of 10,000 feet

7:4

“Damascus”—the capital city of Syria to the east of the Lebanon mountains

7:5

“Mount Carmel”—a prominent wooded mountain in northern Israel

7:13

“mandrakes”—a pungently fragrant herb considered to be an aphrodisiac (cf. Gen. 30:14)

8:11

“Baal Hamon”—an unknown location in the hill country north of Jerusalem

1:8 This could have been spoken by the daughters of Jerusalem. O fairest among women. The Shulamite received accolades as the best (cf. 5:9; 6:1). This is reminiscent of the Prov. 31 woman (v. 29).

1:9 my love. The first of 9 uses (1:15; 2:2, 10, 13; 4:1, 7; 5:2; 6:4) my filly. Coming from an accomplished horseman (1 Kin. 10:26–29), this speech figure makes perfect sense as a striking compliment of her dazzling beauty.

1:13 my beloved. The first of 24 appearances.

1:15 you are fair. Verbal affirmation fueled this romance. He used “fair” at least 10 times (1:15; 2:10, 13; 4:1, 7; 6:4, 10; 7:6). dove’s eyes. She returned the compliment in 5:12, which is best understood as beautiful eyes representing a beautiful personality.

1:16, 17 Actually an outdoor setting in the forest.

Song of Solomon 2

2:3–6 This scene pictures the loving desire of the Shulamite rather than her actual experience.

2:4 banqueting house. The scene continues in the outdoors. This “house of wine” symbolizes the vineyard, just as the beams and rafters of 1:17 refer to the forest. his banner. As a military flag indicates location or possession, so Solomon’s love flew over his beloved one (cf. Num. 1:52; Ps. 20:5).

2:7 I charge you. This refrain, which is repeated before the wedding (3:5) and also afterward (8:4), explicitly expresses her commitment to a chaste life before and during marriage. She invites accountability to the daughters of Jerusalem.

2:11–13 Winter past, rains over, flowers appearing, and vines blooming use springtime as a picture of their robust, growing love for one another.

2:14 This is best taken as a continuation of what Solomon said as quoted by the Shulamite (vv. 10–15).

2:15 Catch us the foxes. Perhaps, as she literally did in the vineyards, Solomon wanted her to do by analogy in their relationship, i.e., to remove those things in their relationship that would spoil their blossoming love. It could also be thought of as “Let us.…”

2:16 My beloved is mine, and I am his. This clearly expresses the sanctity of a monogamous relationship that is built on mutual love (cf. 6:3; 7:10).

Song of Solomon 3

3:1–4 As the wedding time approaches, the Shulamite’s expectations grew more intense. It’s best to understand this as her dream, rather than a historical remembrance.

3:1 the one I love. She repeated this phrase once in each of the first 4 verses, expressing her exclusive love for Solomon.

3:3 watchmen. This imagined encounter resembles a later real experience (cf. 5:6–8).

3:4 The Shulamite finds Solomon in her dreams and brings him to where she actually resides—her mother’s house.

3:5 As in 2:7, the beloved knows that the intensity of her love for Solomon cannot yet be experienced until the wedding, so she invites the daughters of Jerusalem to keep her accountable regarding sexual purity. Up to this point, the escalating desire of the Shulamite for Solomon has been expressed in veiled and delicate ways as compared to the explicit and open expressions which follow, as would be totally appropriate for a married couple (cf. 4:1 ff.).

3:6—5:1 This second major section portrays the king actually coming for his bride and their return to Jerusalem (3:6–11), the wedding (4:1–7), and the couple’s consummation of their union (4:8–5:1). Unlike the previous section, Solomon does a majority of the speaking (15 of 23 verses).

3:6–11 This narrative would be better understood as spoken by the daughters of Jerusalem who are also called “the daughters of Zion” (v. 11).

Song 3:7

Geography of Solomon’s Song

Song of Solomon 4

4:1—5:1 Until 3:11, there has been no hint of a wedding or marriage; thus the scenario of events support the idea that 1:2–3:5 refers to premarital days, while 4:1ff. rehearses the wedding and their love life that followed. Several reasons support this explanation: 1) “wedding” is not mentioned before 3:11; 2) “bride” does not appear until 4:8, and then it is mentioned 6 times from 4:8 to 5:1; and 3) prior to 4:1 the beloved has a holy preoccupation with sexual restraint (cf. 2:7; 3:5), but not afterwards in the holy bonds of matrimony.

4:1–15 Possibly Solomon speaks vv. 1–7 in public and the far more intimate words of vv. 8–15 in private as they prepare to consummate their marriage in v. 16 and 5:1.

4:1–7 For other specific descriptions of the Shulamite’s beauty, see 6:4–9 and 7:1–7. He begins v. 1 and closes v. 7 with the same refrain, “you are fair my love.”

4:1, 3 veil. Not the veil of a prostitute (1:7), but rather the bride.

4:8 from Lebanon. This figuratively describes the distance that the couple had kept sexually, which is further described in v. 12 as an enclosed garden, a shut up spring, and a sealed fountain.

4:9 My sister. A common ancient Near Eastern term of endearment by a husband for his wife, which expresses closeness and permanence of relationship (cf. 4:10, 12; 5:1, 2).

4:15 a well of living waters. Solomon testified that whereas she was closed to his physical love before marriage (vv. 8, 12), now she is appropriately open to it (cf. Prov. 5:15–20).

4:16 The Shulamite then portrays herself as an open garden, whereas before she was closed (4:12). She describes herself as “his garden” signifying voluntary sexual surrender (cf. 1 Cor. 7:3–5).

Song of Solomon 5

5:1 I have. While the guests feasted, the couple consummated their marriage (cf. Gen. 29:23; Deut. 22:13–21) and Solomon announced the blessing (cf. Gen. 2:25). Eat, O friends! Given the intimate and private nature of sexual union, it seems difficult to understand anyone but God speaking these words (cf. Prov. 5:21). This is the divine affirmation of sexual love between husband and wife as holy and beautiful.

5:2—8:14 This third major section features the couple’s first argument (5:2–6:3) and their reconciliation (6:4–8:14).

5:2—6:3 Inevitable discord comes to even the most idyllic marriage. The “little foxes” of 2:15 have visited the home in this segment.

5:2 I sleep, but my heart is awake. Some have suggested the beloved dreams here, as in 3:1–4. However, she acknowledges “my heart is awake,” indicating that she was not sound asleep. To make this a dream would make the rest of the book a dream, which is highly unlikely. Open for me. It appears that Solomon returned home earlier than expected and wanted to give his bride a romantic surprise.

5:3 How can I…? Her groggy response to Solomon.

5:4–6 By the time she awakens fully and opens the door, Solomon has departed.

5:7 Unlike what happened in her dream (3:3), the watchmen treat her badly. Between the darkness and the unfamiliar features of the new bride, this could easily have happened.

5:9 The wise daughters of Jerusalem twice ask a question that prompts this bride to recall the superlative features of her new husband in vv. 10–16.

5:10–16 She responds that he is chief among ten thousand which is another way to say “He is the best of the best.”

Song of Solomon 6

6:1 Having established why they should look (5:9), the daughters ask a second question of “where to look?”

6:2, 3 She believed Solomon had gone back to the garden and reaffirmed her exclusive love (cf. 2:16; 7:10).

6:4—8:4 The couple works through their difficulties and rekindles their love.

6:4–9 Apparently a reunion has occurred, and Solomon once again assured her of his love.

6:4 lovely as Jerusalem. The nation’s capital city was known as “the perfection of beauty, the joy of the whole earth” (cf. Ps. 48:1, 2; Lam. 2:15).

6:8, 9 Solomon reaches new heights in telling his bride she remains the best of the best (cf. 2:2; 4:7; 5:2).

6:8 queens…concubines…virgins. Are these Solomon’s other women? There is no language of ownership or relationship. The numerical progression from 60 to 80 to “without number” points to the use of various categories for effect only. Solomon tells his beloved that she stands above all women.

6:10 This is better understood as being said by the daughters of Jerusalem as the third question in a series of 3 (cf. 5:9; 6:1). This time they exalt the Shulamite as one who ranks with the great beauties of God’s creation.

6:11–13 This represents the most difficult portion to interpret in the entire song.

6:11, 12 This is best understood as being spoken by the beloved. Solomon acknowledges that when he left home hastily (cf. 5:2–6), he returned to agricultural (v. 11) and military (v. 12) matters.

6:13 Return, return. This is best understood as being spoken by the daughters of Jerusalem. In effect, they beckon the bride back to the royal palace. Shulamite. A variant spelling of Shunammite, i.e., a resident of Shunem, a part of the Land allotted to Issachar (cf. Josh. 19:18). What would you see. This is best understood as being spoken by the beloved. This probably refers to some form of marital dance associated with the city of Mahanaim which would be inappropriate for anyone other than Solomon to witness.

Song of Solomon 7

7:1–5 It is better to understand this as the friends answering Solomon. Verses 1 and 5 fit far better this way.

7:1 O prince’s daughter. She appeared by beauty and dress to be of royal lineage, although she really came from a humble background.

7:6–9a Solomon and his bride start all over again. He picked up where he left off at 5:2.

7:9b–8:4 Unlike the response in 5:3, this time Solomon’s beloved one responded with reciprocal love.

7:10 I am my beloved’s. She expressed her loyal love for the third time (cf. 2:16; 6:3).

Song of Solomon 8

8:1 like my brother. This way she could have publicly bestowed her affection without embarrassment.

8:3, 4 It will be just like it was when they courted (cf. 2:6, 7). This time the restraint involves waiting for lovemaking until they are in private circumstances rather than public.

8:5–14 This final scene portrays the original “marriage encounter” where they reaffirm their love for one another.

8:5b I awakened you. This is better understood as being spoken by Solomon. The Shulamite’s dream of 3:4 has actually been realized now in their marriage. mother. This is the sixth reference to the Shulamite’s mother (cf. 1:6; 3:4; 6:9; 8:1; 8:2). In contrast, Solomon’s mother Bathsheba is mentioned only once (cf. 3:11).

8:6 seal. The Shulamite is the seal and Solomon would do the sealing. This represents their publicly declared mutual love for one another.

8:6, 7 For love. This represents the 1 Cor. 13:1–8 of the OT. Four qualities of love appear: 1) love is unyielding in marriage, as death is to life; 2) love is intense like the brightest flame, perhaps as bright as the glory of the Lord; 3) love is invincible or unquenchable, even when flooded by difficulty; and 4) love is so priceless that it cannot be bought, only given away.

8:8, 9 The bride’s brothers reminded everyone that they did their brotherly duty of keeping their sister pure before marriage (cf. the brothers of Rebekah in Gen. 24:50–60; Dinah in Gen. 34:13–27; and Tamar in 2 Sam. 13:1–22). The same standard of purity is taught in the NT (cf. 1 Thess. 4:1–8).

8:9 wall…door. Wall represents sexual purity; door portrays an openness to immorality.

8:10 wall. She reaffirmed that she lived a premarital life of a wall, successfully rebuffing all attempts on her honor. Thus her husband took great delight and contentment in her moral purity.

8:11, 12 While Solomon might have leased out his real vineyard for profit, she gave the vineyard of her love to Solomon.

8:13 The companions. These could be 1) Solomon’s shepherd companions (cf. 1:7), 2) the daughters of Jerusalem (cf. 6:13), or 3) those who escorted the bride to Jerusalem (cf. 3:7).

Song of Solomon 1

1:1 a 1 Kin. 4:32

1:2 b Song 4:10

12:11 5 A Palestinian young woman, Song 6:13. The speaker and audience are identified according to the number, gender, and person of the Hebrew words. Occasionally the identity is not certain.

1:1 1 Masc. sing.: the Beloved

1:4 c Hos. 11:4; John 6:44; 12:32

1:4 d Phil. 3:12–14

1:4 e Ps. 45:14, 15; John 14:2; Eph. 2:6

1:4 2 Masc. sing.: the Beloved

1:4 3 Fem. sing.: the Shulamite

1:6 f Song 8:11, 12

1:6 4 Lit. looked upon me

1:7 5 LXX, Syr., Vg. wanders

1:8 g Song 5:9

1:8 6 Lit. Go out

1:9 h Song 2:2, 10, 13; 4:1, 7; John 15:14

1:9 i 2 Chr. 1:16

1:10 j Ezek. 16:11

1:11 7 Fem. sing.: the Shulamite

1:12 8 perfume

1:15 k Song 4:1; 5:12

1:15 9 my companion, friend

1:16 l Song 5:10–16

1:16 10 couch

Song of Solomon 2

2:3 a Song 4:16; Rev. 22:1, 2

2:4 1 Lit. house of wine

2:6 b Song 8:3

2:7 c Song 3:5; 8:4

2:7 2 adjure

2:9 d Prov. 6:5; Song 2:17

2:14 e Song 5:2

2:14 f Song 8:13

2:14 3 Lit. appearance

2:15 g Ps. 80:13; Ezek. 13:4; Luke 13:32

2:16 h Song 6:3

2:17 i Song 4:6

2:17 j Song 8:14

2:17 4 Lit. Separation

Song of Solomon 3

3:1 a Is. 26:9

3:3 b Song 5:7; Is. 21:6–8, 11, 12

3:4 c Song 8:2

3:4 1 room

3:5 d Song 2:7; 8:4

3:5 2 adjure

3:6 e Song 8:5

3:9 3 A portable enclosed chair

Song of Solomon 4

4:1 a Song 1:15; 5:12

4:1 b Song 6:5

4:2 c Song 6:6

4:2 1 bereaved

4:3 d Song 6:7

4:4 e Song 7:4

4:4 f Neh. 3:19

4:4 2 Small shields

4:5 g Prov. 5:19; Song 7:3

4:6 h Song 2:17

4:7 i Song 1:15; Eph. 5:27

4:8 j Deut. 3:9; 1 Chr. 5:23; Ezek. 27:5

4:10 k Song 1:2, 4

4:10 3 fragrance

4:11 l Prov. 24:13, 14; Song 5:1

4:11 m Gen. 27:27; Hos. 14:6, 7

4:12 4 locked or barred

4:15 n Zech. 14:8; John 4:10; 7:38

4:16 o Song 5:1

4:16 p Song 7:13

Song of Solomon 5

5:1 a Song 4:16

5:1 b Song 4:9

5:1 c Song 4:11

5:1 d Luke 15:7, 10; John 3:29

5:2 e Rev. 3:20

5:2 1 my companion, friend

5:2 2 curls or hair

5:3 3 dirty

5:4 4 opening

5:6 f Song 3:1

5:6 5 Lit. soul

5:7 g Song 3:3

5:9 h Song 1:8; 6:1

5:9 6 adjure

5:10 7 Distinguished

5:12 i Song 1:15; 4:1

5:12 8 sitting in a setting

Song of Solomon 6

6:1 a Song 1:8; 5:9

6:2 b Song 4:16; 5:1

6:3 c Song 2:16; 7:10

6:5 d Song 4:1

6:5 1 overwhelmed

6:6 e Song 4:2

6:6 2 bereaved

6:7 f Song 4:3

6:8 g Song 1:3

6:9 h Song 2:14; 5:2

6:10 i Song 6:4

6:11 j Song 7:12

6:12 3 Heb. Ammi Nadib

6:13 4 Heb. Mahanaim

Song of Solomon 7

7:1 a Ps. 45:13

7:2 1 Lit. mixed or spiced drink

7:3 b Song 4:5

7:4 c Song 4:4

7:8 2 Lit. nose

7:9 3 Gliding over

7:9 4 LXX, Syr., Vg. lips and teeth.

7:10 d Song 2:16; 6:3

7:10 e Ps. 45:11

7:12 f Song 6:11

7:13 g Gen. 30:14

7:13 h Song 2:3; 4:13, 16; Matt. 13:52

Song of Solomon 8

8:2 a Song 3:4

8:2 b Prov. 9:2

8:3 c Song 2:6

8:4 d Song 2:7; 3:5

8:5 e Song 3:6

8:6 f Is. 49:16; Jer. 22:24; Hag. 2:23

8:6 g Prov. 6:34, 35

8:6 1 severe, lit. hard

8:6 2 Or Sheol

8:6 3 Lit. A flame of YAH, poetic form of YHWH, the LORD

8:7 h Prov. 6:35

8:8 i Ezek. 23:33

8:11 j Matt. 21:33

8:13 k Song 2:14

8:14 l Rev. 22:17, 20

8:14 m Song 2:7, 9, 17

8:14 4 Hurry, lit. Flee

Introduction to Isaiah

Title

The book derives its title from the author, whose name means “The LORD is salvation,” and is similar to the names Joshua, Elisha, and Jesus. Isaiah is quoted directly in the NT over 65 times, far more than any other OT prophet, and mentioned by name over 20 times.

Author and Date

Isaiah, the son of Amoz, ministered in and around Jerusalem as a prophet to Judah during the reigns of 4 kings of Judah: Uzziah (called “Azariah” in 2 Kings), Jotham, Ahaz, and Hezekiah (1:1), from ca. 739–686 B.C. He evidently came from a family of some rank, because he had easy access to the king (7:3). He was married and had two sons who bore symbolic names: “Shear-jashub” (“a remnant shall return,” 7:3) and “Maher-shalal-hash-baz” (“hasting to the spoil, hurrying to the prey,” 8:3). When called by God to prophesy, in the year of King Uzziah’s death (ca. 739 B.C.), he responded with a cheerful readiness, though he knew from the beginning that his ministry would be one of fruitless warning and exhortation (6:9–13). Having been reared in Jerusalem, he was an appropriate choice as a political and religious counselor to the nation.

Isaiah was a contemporary of Hosea and Micah. His writing style has no rival in its versatility of expression, brilliance of imagery, and richness of vocabulary. The early church father Jerome likened him to Demosthenes, the legendary Greek orator. His writing features a range of 2,186 different words, compared to 1,535 in Ezekiel, 1,653 in Jeremiah, and 2,170 in the Psalms. Second Chronicles 32:32 records that he wrote a biography of King Hezekiah also. The prophet lived until at least 681 B.C. when he penned the account of Sennacherib’s death (cf. 37:38). Tradition has it that he met his death under King Manasseh (ca. 695–642 B.C.) by being cut in two with a wooden saw (cf. Heb. 11:37).

Background and Setting

During Uzziah’s prosperous 52 year reign (ca. 790–739 B.C.), Judah developed into a strong commercial and military state with a port for commerce on the Red Sea and the construction of walls, towers, and fortifications (2 Chr. 26:3–5, 8–10, 13–15). Yet the period witnessed a decline in Judah’s spiritual status. Uzziah’s downfall resulted from his attempt to assume the privileges of a priest and burn incense on the altar (2 Kin. 15:3, 4; 2 Chr. 26:16–19). He was judged with leprosy, from which he never recovered (2 Kin. 15:5; 2 Chr 26:20, 21).

His son Jotham (ca. 750–731 B.C.) had to take over the duties of king before his father’s death. Assyria began to emerge as a new international power under Tiglath-Pileser (ca. 745–727 B.C.) while Jotham was king (2 Kin. 15:19). Judah also began to incur opposition from Israel and Syria to her north during his reign (2 Kin. 15:37). Jotham was a builder and a fighter like his father, but spiritual corruption still existed in the Land (2 Kin. 15:34, 35; 2 Chr. 27:1, 2).

Ahaz was 25 when he began to reign in Judah and he reigned until age 41 (2 Chr. 28:1, 8; ca. 735–715 B.C.). Israel and Syria formed an alliance to combat the rising Assyrian threat from the E, but Ahaz refused to bring Judah into the alliance (2 Kin. 16:5; Is. 7:6). For this, the northern neighbors threatened to dethrone him, and war resulted (734 B.C.). In panic, Ahaz sent to the Assyrian king for help (2 Kin. 16:7) and the Assyrian king gladly responded, sacking Gaza, carrying all of Galilee and Gilead into captivity, and finally capturing Damascus (732 B.C.). Ahaz’s alliance with Assyria led to his introduction of a heathen altar, which he set up in Solomon’s temple (2 Kin. 16:10–16; 2 Chr. 28:3). During his reign (722 B.C.), Assyria captured Samaria, capital of the northern kingdom, and carried many of Israel’s most capable people into captivity (2 Kin. 17:6, 24).

Hezekiah began his reign over Judah in 715 B.C. and continued for 29 years to ca. 686 B.C. (2 Kin. 18:1, 2). Reformation was a priority when he became king (2 Kin. 18:4, 22; 2 Chr. 30:1). The threat of an Assyrian invasion forced Judah to promise heavy tribute to that eastern power. In 701 B.C. Hezekiah became very ill with a life-threatening disease, but he prayed and God graciously extended his life for 15 years (2 Kin. 20; Is. 38) until 686 B.C. The ruler of Babylon used the opportunity of his illness and recovery to send congratulations to him, probably seeking to form an alliance with Judah against Assyria at the same time (2 Kin. 20:12 ff.; Is. 39). When Assyria became weak through internal strife, Hezekiah refused to pay any further tribute to that power (2 Kin. 18:7). So in 701 B.C. Sennacherib, the Assyrian king, invaded the coastal areas of Israel, marching toward Egypt on Israel’s southern flank. In the process he overran many Judean towns, looting and carrying many people back to Assyria. While besieging Lachish, he sent a contingent of forces to besiege Jerusalem (2 Kin 18:17—19:8; Is. 36:2–37:8). The side-expedition failed, however, so in a second attempt he sent messengers to Jerusalem demanding an immediate surrender of the city (2 Kin. 19:9ff.; Is. 37:9ff.). With Isaiah’s encouragement, Hezekiah refused to surrender, and when Sennacherib’s army fell prey to a sudden disaster, he returned to Nineveh and never threatened Judah again.

Historical and Theological Themes

Isaiah prophesied during the period of the divided kingdom, directing the major thrust of his message to the southern kingdom of Judah. He condemned the empty ritualism of his day (e.g., 1:10-15) and the idolatry into which so many of the people had fallen (e.g., 40:18-20). He foresaw the coming Babylonian captivity of Judah because of this departure from the LORD (39:6, 7).

Fulfillment of some of his prophecies in his own lifetime provided his credentials for the prophetic office. Sennacherib’s effort to take Jerusalem failed, just as Isaiah had said it would (37:6, 7, 36-38). The LORD healed Hezekiah’s critical illness, as Isaiah had predicted (38:5; 2 Kin. 20:7). Long before Cyrus, king of Persia appeared on the scene, Isaiah named him as Judah’s deliverer from the Babylonian captivity (44:28; 45:1). Fulfillment of his prophecies of Christ’s first coming have given Isaiah further vindication (e.g., 7:14). The pattern of literal fulfillment of his already-fulfilled prophecies gives assurance that prophecies of Christ’s second coming will also see literal fulfillment.

Isaiah provides data on the future day of the LORD and the time following. He details numerous aspects of Israel’s future kingdom on earth not found elsewhere in the OT or NT, including changes in nature, the animal world, Jerusalem’s status among the nations, the Suffering Servant’s leadership, and others.

Through a literary device called “prophetic foreshortening,” Isaiah predicted future events without delineating exact sequences of the events or time intervals separating them. For example, nothing in Isaiah reveals the extended period separating the two comings of the Messiah. Also, he does not provide as clear a distinction between the future temporal kingdom and the eternal kingdom as John does in Revelation 20:1-10; 21:1-22:5. In God’s program of progressive revelation, details of these relationships awaited a prophetic spokesman of a later time.

Also known as the “evangelical Prophet,” Isaiah spoke much about the grace of God toward Israel, particularly in his last 27 chapters. The centerpiece is Isaiah’s unrivaled chap. 53, portraying Christ as the slain Lamb of God.

Interpretive Challenges

Interpretive challenges in a long and significant book such as Isaiah are numerous. The most critical of them focuses on whether Isaiah’s prophecies will receive literal fulfillment or not, and on whether the LORD, in His program, has abandoned national Israel and permanently replaced the nation with the church, so that there is no future for national Israel.

On the latter issue, numerous portions of Isaiah support the position that God has not replaced ethnic Israel with an alleged “new Israel.” Isaiah has too much to say about God’s faithfulness to Israel, that He would not reject the people whom He has created and chosen (43:1). The nation is on the palms of His hands, and Jerusalem’s walls are ever before His eyes (49:16). He is bound by His own Word to fulfill the promises He has made to bring them back to Himself and bless them in that future day (55:10-12).

On the former issue, literal fulfillment of many of Isaiah’s prophecies has already occurred, as illustrated in Introduction: Historical and Theological Themes. To contend that those yet unfulfilled will see non-literal fulfillment is biblically groundless. This fact disqualifies the case for proposing that the church receives some of the promises made originally to Israel. The kingdom promised to David belongs to Israel, not the church. The future exaltation of Jerusalem will be on earth, not in heaven. Christ will reign personally on this earth as we know it, as well as in the new heavens and new earth (Rev. 22:1, 3).

Outline

I. Judgment (1:1-35:10)

A. Prophecies Concerning Judah and Jerusalem (1:1-12:6)

1. Judah’s social sins (1:1—6:13)

2. Judah’s political entanglements (7:1—12:6)

B. Oracles of Judgment and Salvation (13:1-23:18)

1. Babylon and Assyria (13:1—14:27)

2. Philistia (14:28–32)

3. Moab (15:1—16:14)

4. Syria and Israel (17:1–14)

5. Ethiopia (18:1–7)

6. Egypt (19:1—20:6)

7. Babylon continued (21:1–10)

8. Edom (21:11, 12)

9. Arabia (21:13–17)

10. Jerusalem (22:1–25)

11. Tyre (23:1–18)

C. Redemption of Israel through World Judgment (24:1-27:13)

1. God’s devastation of the earth (24:1–23)

2. First song of thanksgiving for redemption (25:1–12)

3. Second song of thanksgiving for redemption (26:1–19)

4. Israel’s chastisements and final prosperity (26:20—27:13)

D. Warnings Against Alliance with Egypt (28:1-35:10)

1. Woe to drunken politicians (28:1–29)

2. Woe to religious formalists (29:1–14)

3. Woe to those who hide plans from God (29:15–24)

4. Woe to the pro-Egyptian party (30:1–33)

5. Woe to those who trust in horses and chariots (31:1—32:20)

6. Woe to the Assyrian destroyer (33:1–24)

7. A cry for justice against the nations, particularly Edom (34:1—35:10)

II. Historical Interlude (36:1-39:8)

A. Sennacherib’s Attempt to Capture Jerusalem (36:1-37:38)

B. Hezekiah’s Sickness and Recovery (38:1-22)

C. Babylonian Emissaries to Jerusalem (39:1-8)

III. Salvation (40:1-66:24)

A. Deliverance from Captivity (40:1-48:22)

1. Comfort to the Babylonian exiles (40:1–31)

2. The end of Israel’s misery (41:1—48:22)

B. Sufferings of the Servant of the LORD (49:1-57:21)

1. The Servant’s mission (49:1—52:12)

2. Redemption by the Suffering Servant (52:13—53:12)

3. Results of the Suffering Servant’s redemption (54:1—57:21)

C. Future Glory of God’s People (58:1-66:24)

1. Two kinds of religion (58:1–14)

2. Plea to Israel to forsake their sins (59:1–19)

3. Future blessedness of Zion (59:20—61:11)

4. Nearing of Zion’s deliverance (62:1—63:6)

5. Prayer for national deliverance (63:7—64:12)

6. The LORD’s answer to Israel’s supplication (65:1—66:24)

The Book of

ISAIAH

Isaiah 1

Judah Called to Repentance

1The avision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the bdays of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

The Wickedness of Judah

2c Hear, O heavens, and give ear, O earth!

For the LORD has spoken:

“I have nourished and brought up children,

And they have rebelled against Me;

3d The ox knows its owner

And the donkey its master’s 1crib;

But Israel edoes not know,

My people do not 2consider.”

4Alas, sinful nation,

A people 3laden with iniquity,

f A 4brood of evildoers,

Children who are corrupters!

They have forsaken the LORD,

They have provoked to anger

The Holy One of Israel,

They have turned away backward.

5g Why should you be stricken again?

You will revolt more and more.

The whole head is sick,

And the whole heart faints.

6From the sole of the foot even to the head,

There is no soundness in it,

But wounds and bruises and putrefying sores;

They have not been closed or bound up,

Or soothed with ointment.

7h Your country is desolate,

Your cities are burned with fire;

Strangers devour your land in your presence;

And it is desolate, as overthrown by strangers.

8So the daughter of Zion is left ias a 5booth in a vineyard,

As a hut in a garden of cucumbers,

j As a besieged city.

9k Unless the LORD of hosts

Had left to us a very small remnant,

We would have become like lSodom,

We would have been made like Gomorrah.

10Hear the word of the LORD,

You rulers mof Sodom;

Give ear to the law of our God,

You people of Gomorrah:

11“To what purpose is the multitude of your nsacrifices to Me?”

Says the LORD.

“I have had enough of burnt offerings of rams

And the fat of fed cattle.

I do not delight in the blood of bulls,

Or of lambs or goats.

12“When you come oto appear before Me,

Who has required this from your hand,

To trample My courts?

13Bring no more pfutile6 sacrifices;

Incense is an abomination to Me.

The New Moons, the Sabbaths, and qthe calling of assemblies—

I cannot endure iniquity and the sacred meeting.

14Your rNew Moons and your sappointed feasts

My soul hates;

They are a trouble to Me,

I am weary of bearing them.

15t When you 7spread out your hands,

I will hide My eyes from you;

u Even though you make many prayers,

I will not hear.

Your hands are full of 8blood.

16“Washv yourselves, make yourselves clean;

Put away the evil of your doings from before My eyes.

w Cease to do evil,

17Learn to do good;

Seek justice,

Rebuke 9the oppressor;

10 Defend the fatherless,

Plead for the widow.

18“Come now, and let us xreason together,”

Says the LORD,

“Though your sins are like scarlet,

y They shall be as white as snow;

Though they are red like crimson,

They shall be as wool.

19If you are willing and obedient,

You shall eat the good of the land;

20But if you refuse and rebel,

You shall be devoured by the sword”;

z For the mouth of the LORD has spoken.

The Degenerate City

21a How the faithful city has become a 11harlot!

It was full of justice;

Righteousness lodged in it,

But now bmurderers.

22c Your silver has become dross,

Your wine mixed with water.

23d Your princes are rebellious,

And ecompanions of thieves;

f Everyone loves bribes,

And follows after rewards.

They gdo not defend the fatherless,

Nor does the cause of the widow come before them.

24Therefore the Lord says,

The LORD of hosts, the Mighty One of Israel,

“Ah, hI will 12rid Myself of My adversaries,

And 13take vengeance on My enemies.

25I will turn My hand against you,

And ithoroughly14 purge away your dross,

And take away all your alloy.

26I will restore your judges jas at the first,

And your counselors as at the beginning.

Afterward kyou shall be called the city of righteousness, the faithful city.”

27Zion shall be redeemed with justice,

And her 15penitents with righteousness.

28The ldestruction of transgressors and of sinners shall be together,

And those who forsake the LORD shall be consumed.

29For 16they shall be ashamed of the 17terebinth trees

Which you have desired;

And you shall be embarrassed because of the gardens

Which you have chosen.

30For you shall be as a terebinth whose leaf fades,

And as a garden that has no water.

31m The strong shall be as tinder,

And the work of it as a spark;

Both will burn together,

And no one shall nquench them.

Isaiah 2

The Future House of God

(Mic. 4:1–5)

1The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.

2Now ait shall come to pass bin the latter days

c That the mountain of the LORD’s house

Shall be established on the top of the mountains,

And shall be exalted above the hills;

And all nations shall flow to it.

3Many people shall come and say,

d“Come, and let us go up to the mountain of the LORD,

To the house of the God of Jacob;

He will teach us His ways,

And we shall walk in His paths.”

e For out of Zion shall go forth the law,

And the word of the LORD from Jerusalem.

4He shall judge between the nations,

And rebuke many people;

They shall beat their swords into plowshares,

And their spears into pruning 1hooks;

Nation shall not lift up sword against nation,

Neither shall they learn war anymore.

The Day of the LORD

5O house of Jacob, come and let us fwalk

In the light of the LORD.

6For You have forsaken Your people, the house of Jacob,

Because they are filled gwith eastern ways;

They are hsoothsayers like the Philistines,

i And they 2are pleased with the children of foreigners.

7j Their land is also full of silver and gold,

And there is no end to their treasures;

Their land is also full of horses,

And there is no end to their chariots.

8k Their land is also full of idols;

They worship the work of their own hands,

That which their own fingers have made.

9People bow down,

And each man humbles himself;

Therefore do not forgive them.

10l Enter into the rock, and hide in the dust,

From the terror of the LORD

And the glory of His majesty.

11The 3lofty looks of man shall be mhumbled,

The haughtiness of men shall be bowed down,

And the LORD alone shall be exalted nin that day.

12For the day of the LORD of hosts

Shall come upon everything proud and lofty,

Upon everything lifted up—

And it shall be brought low—

13Upon all othe cedars of Lebanon that are high and lifted up,

And upon all the oaks of Bashan;

14p Upon all the high mountains,

And upon all the hills that are lifted up;

15Upon every high tower,

And upon every fortified wall;

16q Upon all the ships of Tarshish,

And upon all the beautiful sloops.

17The 4loftiness of man shall be bowed down,

And the haughtiness of men shall be brought low;

The LORD alone will be exalted in that day,

18But the idols 5He shall utterly abolish.

19They shall go into the rholes of the rocks,

And into the caves of the 6earth,

s From the terror of the LORD

And the glory of His majesty,

When He arises tto shake the earth mightily.

20In that day a man will cast away his idols of silver

And his idols of gold,

Which they made, each for himself to worship,

To the moles and bats,

21To go into the clefts of the rocks,

And into the crags of the rugged rocks,

From the terror of the LORD

And the glory of His majesty,

When He arises to shake the earth mightily.

22u Sever7 yourselves from such a man,

Whose vbreath is in his nostrils;

For 8of what account is he?

Isaiah 3

Judgment on Judah and Jerusalem

1For behold, the Lord, the LORD of hosts,

a Takes away from Jerusalem and from Judah

b The1 stock and the store,

The whole supply of bread and the whole supply of water;

2c The mighty man and the man of war,

The judge and the prophet,

And the diviner and the elder;

3The captain of fifty and the 2honorable man,

The counselor and the skillful artisan,

And the expert enchanter.

4“I will give dchildren3 to be their princes,

And 4babes shall rule over them.

5The people will be oppressed,

Every one by another and every one by his neighbor;

The child will be insolent toward the 5elder,

And the 6base toward the honorable.”

6When a man takes hold of his brother

In the house of his father, saying,

“You have clothing;

You be our ruler,

And let these ruins be under your 7power,”

7In that day he will protest, saying,

“I cannot cure your ills,

For in my house is neither food nor clothing;

Do not make me a ruler of the people.”

8For eJerusalem stumbled,

And Judah is fallen,

Because their tongue and their doings

Are against the LORD,

To provoke the eyes of His glory.

9The look on their countenance witnesses against them,

And they declare their sin as fSodom;

They do not hide it.

Woe to their soul!

For they have brought evil upon themselves.

10“Say to the righteous gthat it shall be well with them,

h For they shall eat the fruit of their doings.

11Woe to the wicked! iIt shall be ill with him,

For the reward of his hands shall be 8given him.

12As for My people, children are their oppressors,

And women rule over them.

O My people! jThose who lead you 9cause you to err,

And destroy the way of your paths.”

Oppression and Luxury Condemned

13The LORD stands up kto 10plead,

And stands to judge the people.

14The LORD will enter into judgment

With the elders of His people

And His princes:

“For you have 11eaten up lthe vineyard;

The plunder of the poor is in your houses.

15What do you mean by mcrushing My people

And grinding the faces of the poor?”

Says the Lord GOD of hosts.

16Moreover the LORD says:

“Because the daughters of Zion are haughty,

And walk with 12outstretched necks

And 13wanton eyes,

Walking and 14mincing as they go,

Making a jingling with their feet,

17Therefore the Lord will strike with na scab

The crown of the head of the daughters of Zion,

And the LORD will ouncover their secret parts.”

18In that day the Lord will take away the finery:

The jingling anklets, the 15scarves, and the pcrescents;

19The pendants, the bracelets, and the veils;

20The headdresses, the leg ornaments, and the headbands;

The perfume boxes, the charms,

21and the rings;

The nose jewels,

22the festal apparel, and the mantles;

The outer garments, the purses,

23and the mirrors;

The fine linen, the turbans, and the robes.

24And so it shall be:

Instead of a sweet smell there will be a stench;

Instead of a sash, a rope;

Instead of well-set hair, qbaldness;

Instead of a rich robe, a girding of sackcloth;

And 16branding instead of beauty.

25Your men shall fall by the sword,

And your 17mighty in the war.

26r Her gates shall lament and mourn,

And she being desolate sshall sit on the ground.

Isaiah 4

Jerusalem’s Glorious Future

1And ain that day seven women shall take hold of one man, saying,

“We will beat our own food and wear our own apparel;

Only let us be called by your name,

To take away cour reproach.”

The Renewal of Zion

2In that day dthe Branch of the LORD shall be beautiful and glorious;

And the fruit of the earth shall be excellent and appealing

For those of Israel who have escaped.

3And it shall come to pass that he who is left in Zion and remains in Jerusalem ewill be called holy—everyone who is frecorded among the living in Jerusalem.

4When gthe Lord has washed away the filth of the daughters of Zion, and purged the 1blood of Jerusalem from her midst, by the spirit of judgment and by the spirit of burning,

5then the LORD will create above every dwelling place of Mount Zion, and above her assemblies, ha cloud and smoke by day and ithe shining of a flaming fire by night. For over all the glory there will be a 2covering.

6And there will be a tabernacle for shade in the daytime from the heat, jfor a place of refuge, and for a shelter from storm and rain.

Isaiah 5

God’s Disappointing Vineyard

1Now let me sing to my Well-beloved

A song of my Beloved aregarding His vineyard:

My Well-beloved has a vineyard

1 On a very fruitful hill.

2He dug it up and cleared out its stones,

And planted it with the choicest vine.

He built a tower in its midst,

And also 2made a winepress in it;

b So He expected it to bring forth good grapes,

But it brought forth wild grapes.

3“And now, O inhabitants of Jerusalem and men of Judah,

c Judge, please, between Me and My vineyard.

4What more could have been done to My vineyard

That I have not done in dit?

Why then, when I expected it to bring forth good grapes,

Did it bring forth wild grapes?

5And now, please let Me tell you what I will do to My vineyard:

e I will take away its hedge, and it shall be burned;

And break down its wall, and it shall be trampled down.

6I will lay it fwaste;

It shall not be pruned or 3dug,

But there shall come up briers and gthorns.

I will also command the clouds

That they rain no rain on it.”

7For the vineyard of the LORD of hosts is the house of Israel,

And the men of Judah are His pleasant plant.

He looked for justice, but behold, oppression;

For righteousness, but behold, 4a cry for help.

Impending Judgment on Excesses

8Woe to those who 5join hhouse to house;

They add field to field,

Till there is no place

Where they may dwell alone in the midst of the land!

9i In my hearing the LORD of hosts said,

“Truly, many houses shall be desolate,

Great and beautiful ones, without inhabitant.

10For ten acres of vineyard shall yield one jbath,6

And a homer of seed shall yield one 7ephah.”

11k Woe to those who rise early in the morning,

That they may 8follow intoxicating drink;

Who continue until night, till wine inflames them!

12l The harp and the strings,

The tambourine and flute,

And wine are in their feasts;

But mthey do not regard the work of the LORD,

Nor consider the operation of His hands.

13n Therefore my people have gone into captivity,

Because they have no oknowledge;

Their honorable men are famished,

And their multitude dried up with thirst.

14Therefore Sheol has enlarged itself

And opened its mouth beyond measure;

Their glory and their multitude and their pomp,

And he who is jubilant, shall descend into it.

15People shall be brought down,

p Each man shall be humbled,

And the eyes of the lofty shall be humbled.

16But the LORD of hosts shall be qexalted in judgment,

And God who is holy shall be hallowed in righteousness.

17Then the lambs shall feed in their pasture,

And in the waste places of rthe 9fat ones strangers shall eat.

18Woe to those who 10draw iniquity with cords of 11vanity,

And sin as if with a cart rope;

19s That say, “Let Him make speed and hasten His work,

That we may see it;

And let the counsel of the Holy One of Israel draw near and come,

That we may know it.”

20Woe to those who call evil good, and good evil;

Who put darkness for light, and light for darkness;

Who put bitter for sweet, and sweet for bitter!

21Woe to those who are twise in their own eyes,

And prudent in their own sight!

22Woe to men mighty at drinking wine,

Woe to men valiant for mixing intoxicating drink,

23Who ujustify the wicked for a bribe,

And take away justice from the righteous man!

24Therefore, vas the 12fire devours the stubble,

And the flame consumes the chaff,

So wtheir root will be as rottenness,

And their blossom will ascend like dust;

Because they have rejected the law of the LORD of hosts,

And despised the word of the Holy One of Israel.

25x Therefore the anger of the LORD is aroused against His people;

He has stretched out His hand against them

And stricken them,

And ythe hills trembled.

Their carcasses were as refuse in the midst of the streets.

z For all this His anger is not turned away,

But His hand is stretched out still.

26a He will lift up a banner to the nations from afar,

And will bwhistle to them from cthe end of the earth;

Surely dthey shall come with speed, swiftly.

27No one will be weary or stumble among them,

No one will slumber or sleep;

Nor ewill the belt on their loins be loosed,

Nor the strap of their sandals be broken;

28f Whose arrows are sharp,

And all their bows bent;

Their horses’ hooves will 13seem like flint,

And their wheels like a whirlwind.

29Their roaring will be like a lion,

They will roar like young lions;

Yes, they will roar

And lay hold of the prey;

They will carry it away safely,

And no one will deliver.

30In that day they will roar against them

Like the roaring of the sea.

And if one glooks to the land,

Behold, darkness and 14sorrow;

And the light is darkened by the clouds.

Isaiah 6

Isaiah Called to Be a Prophet

(cf. Ezek. 1:4–28)

1In the year that aKing Uzziah died, I bsaw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple.

2Above it stood seraphim; each one had six wings: with two he covered his face, cwith two he covered his feet, and with two he flew.

3And one cried to another and said:

d“Holy, holy, holy is the LORD of hosts;

e The whole earth is full of His glory!” Isaiah Fulfilled at Christ’s First Advent

4And the posts of the door were shaken by the voice of him who cried out, and the house was filled with smoke.

5So I said:

“Woe is me, for I am 1undone!

Because I am a man of funclean lips,

And I dwell in the midst of a people of unclean lips;

For my eyes have seen the King,

The LORD of hosts.”

6Then one of the seraphim flew to me, having in his hand a live coal which he had taken with the tongs from gthe altar.

7And he htouched my mouth with it, and said:

“Behold, this has touched your lips;

Your iniquity is taken away,

And your sin 2purged.”

8Also I heard the voice of the Lord, saying:

“Whom shall I send,

And who will go for iUs?”

Then I said, “Here am I! Send me.”

9And He said, “Go, and jtell this people:

‘Keep on hearing, but do not understand;

Keep on seeing, but do not perceive.’

10“Make kthe heart of this people dull,

And their ears heavy,

And shut their eyes;

l Lest they see with their eyes,

And hear with their ears,

And understand with their heart,

And return and be healed.”

11Then I said, “Lord, how long?” And He answered:

m“Until the cities are laid waste and without inhabitant,

The houses are without a man,

The land is utterly desolate,

12n The LORD has removed men far away,

And the forsaken places are many in the midst of the land.

13But yet a tenth will be in it,

And will return and be for consuming,

As a terebinth tree or as an oak,

Whose stump remains when it is cut down.

So othe holy seed shall be its stump.”

Isaiah 7

Isaiah Sent to King Ahaz

(2 Kin. 16:5; 2 Chr. 28:5–15)

1Now it came to pass in the days of aAhaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin king of Syria and Pekah the son of Remaliah, king of Israel, went up to Jerusalem to make war against bit, but could not 1prevail against it.

2And it was told to the house of David, saying, “Syria’s forces are 2deployed in Ephraim.” So his heart and the heart of his people were moved as the trees of the woods are moved with the wind.

3Then the LORD said to Isaiah, “Go out now to meet Ahaz, you and 3Shear-Jashub your son, at the end of the aqueduct from the upper pool, on the highway to the Fuller’s Field,

4“and say to him: 4‘Take heed, and 5be cquiet; do not fear or be fainthearted for these two stubs of smoking firebrands, for the fierce anger of Rezin and Syria, and the son of Remaliah.

5‘Because Syria, Ephraim, and the son of Remaliah have plotted evil against you, saying,

6“Let us go up against Judah and 6trouble it, and let us make a gap in its wall for ourselves, and set a king over them, the son of Tabel”—

7‘thus says the Lord GOD:

d“It shall not stand,

Nor shall it come to pass.

8e For the head of Syria is Damascus,

And the head of Damascus is Rezin.

Within sixty-five years Ephraim will be 7broken,

So that it will not be a people.

9The head of Ephraim is Samaria,

And the head of Samaria is Remaliah’s son.

f If you will not believe,

Surely you shall not be established.” ’ ”

The Immanuel Prophecy

10Moreover the LORD spoke again to Ahaz, saying,

11g“Ask a sign for yourself from the LORD your God; 8ask it either in the depth or in the height above.”

12But Ahaz said, “I will not ask, nor will I test the LORD!”

13Then he said, “Hear now, O house of David! Is it a small thing for you to weary men, but will you weary my God also?

14“Therefore the Lord Himself will give you a sign: hBehold, the virgin shall conceive and bear ia Son, and shall call His name jImmanuel.9

15“Curds and honey He shall eat, that He may know to refuse the evil and choose the good.

16k“For before the Child shall know to refuse the evil and choose the good, the land that you dread will be forsaken by lboth her kings.

17m“The LORD will bring the king of Assyria upon you and your people and your father’s house—days that have not come since the day that nEphraim departed from Judah.”

18And it shall come to pass in that day

That the LORD owill whistle for the fly

That is in the farthest part of the rivers of Egypt,

And for the bee that is in the land of Assyria.

19They will come, and all of them will rest

In the desolate valleys and in pthe clefts of the rocks,

And on all thorns and in all pastures.

20In the same day the Lord will shave with a qhired rrazor,

With those from beyond 10the River, with the king of Assyria,

The head and the hair of the legs,

And will also remove the beard.

21It shall be in that day

That a man will keep alive a young cow and two sheep;

22So it shall be, from the abundance of milk they give,

That he will eat curds;

For curds and honey everyone will eat who is left in the land.

23It shall happen in that day,

That wherever there could be a thousand vines

Worth a thousand shekels of silver,

s It will be for briers and thorns.

24With arrows and bows men will come there,

Because all the land will become briers and thorns.

25And to any hill which could be dug with the hoe,

You will not go there for fear of briers and thorns;

But it will become a range for oxen

And a place for sheep to roam.

Isaiah 8

Assyria Will Invade the Land

1Moreover the LORD said to me, “Take a large scroll, and awrite on it with a man’s pen concerning 1Maher-Shalal-Hash-Baz.

2“And I will take for Myself faithful witnesses to record, bUriah the priest and Zechariah the son of Jeberechiah.”

3Then I went to the prophetess, and she conceived and bore a son. Then the LORD said to me, “Call his name Maher-Shalal-Hash-Baz;

4c“for before the child 2shall have knowledge to cry ‘My father’ and ‘My mother,’ dthe riches of Damascus and the 3spoil of Samaria will be taken away before the king of Assyria.”

5The LORD also spoke to me again, saying:

6“Inasmuch as these people refused

The waters of eShiloah that flow softly,

And rejoice fin Rezin and in Remaliah’s son;

7Now therefore, behold, the Lord brings up over them

The waters of 4the River, strong and mighty—

The king of Assyria and all his glory;

He will 5go up over all his channels

And go over all his banks.

8He will pass through Judah,

He will overflow and pass over,

g He will reach up to the neck;

And the stretching out of his wings

Will 6fill the breadth of Your land, O hImmanuel.7

9“Bei shattered, O you peoples, and be broken in pieces!

Give ear, all you from far countries.

Gird yourselves, but be broken in pieces;

Gird yourselves, but be broken in pieces.

10j Take counsel together, but it will come to nothing;

Speak the word, kbut it will not stand,

l For 8God is with us.”

Fear God, Heed His Word

11For the LORD spoke thus to me with 9a strong hand, and instructed me that I should not walk in the way of this people, saying:

12“Do not say, ‘A conspiracy,’

Concerning all that this people call a conspiracy,

Nor be afraid of their 10threats, nor be 11troubled.

13The LORD of hosts, Him you shall hallow;

Let Him be your fear,

And let Him be your dread.

14m He will be as a 12sanctuary,

But na stone of stumbling and a rock of 13offense

To both the houses of Israel,

As a trap and a snare to the inhabitants of Jerusalem.

15And many among them shall ostumble;

They shall fall and be broken,

Be snared and 14taken.”

16Bind up the testimony,

Seal the law among my disciples.

17And I will wait on the LORD,

Who phides His face from the house of Jacob;

And I qwill hope in Him.

18r Here am I and the children whom the LORD has given me!

We sare for signs and wonders in Israel

From the LORD of hosts,

Who dwells in Mount Zion.

19And when they say to you, t“Seek those who are mediums and wizards, uwho whisper and mutter,” should not a people seek their God? Should they vseek the dead on behalf of the living?

20wTo the law and to the testimony! If they do not speak according to this word, it is because xthere15 is no light in them.

21They will pass through it hard-pressed and hungry; and it shall happen, when they are hungry, that they will be enraged and ycurse 16their king and their God, and look upward.

22Then they will look to the earth, and see trouble and darkness, gloom of anguish; and they will be driven into darkness.

Isaiah 9

The Government of the Promised Son

(Is. 11:1–9)

1Nevertheless athe gloom will not be upon her who is distressed,

As when at bfirst He lightly esteemed

The land of Zebulun and the land of Naphtali,

And cafterward more heavily oppressed her,

By the way of the sea, beyond the Jordan,

In Galilee of the Gentiles.

2d The people who walked in darkness

Have seen a great light;

Those who dwelt in the land of the shadow of death,

Upon them a light has shined.

3You have multiplied the nation

And 1increased its joy;

They rejoice before You

According to the joy of harvest,

As men rejoice ewhen they divide the spoil.

4For You have broken the yoke of his burden

And the staff of his shoulder,

The rod of his oppressor,

As in the day of fMidian.

5For every warrior’s 2sandal from the noisy battle,

And garments rolled in blood,

g Will be used for burning and fuel 3of fire.

6h For unto us a Child is born,

Unto us a iSon is given;

And jthe government will be upon His shoulder.

And His name will be called

k Wonderful, Counselor, lMighty God,

Everlasting Father, mPrince of Peace.

7Of the increase of His government and peace

n There will be no end,

Upon the throne of David and over His kingdom,

To order it and establish it with judgment and justice

From that time forward, even forever.

The ozeal of the LORD of hosts will perform this.

The Punishment of Samaria

8The Lord sent a word against pJacob,

And it has fallen on Israel.

9All the people will know—

Ephraim and the inhabitant of Samaria—

Who say in pride and arrogance of heart:

10“The bricks have fallen down,

But we will rebuild with hewn stones;

The sycamores are cut down,

But we will replace them with cedars.”

11Therefore the LORD shall set up

The adversaries of Rezin against him,

And spur his enemies on,

12The Syrians before and the Philistines behind;

And they shall devour Israel with an open mouth.

For all this His anger is not turned away,

But His hand is 4stretched out still.

13For the people do not turn to Him who strikes them,

Nor do they seek the LORD of hosts.

14Therefore the LORD will cut off head and tail from Israel,

Palm branch and bulrush qin one day.

15The elder and honorable, he is the head;

The prophet who teaches lies, he is the tail.

16For rthe leaders of this people cause them to err,

And those who are led by them are destroyed.

17Therefore the Lord swill have no joy in their young men,

Nor have mercy on their fatherless and widows;

For everyone is a hypocrite and an evildoer,

And every mouth speaks 5folly.

t For all this His anger is not turned away,

But His hand is stretched out still.

18For wickedness uburns as the fire;

It shall devour the briers and thorns,

And kindle in the thickets of the forest;

They shall mount up like rising smoke.

19Through the wrath of the LORD of hosts

v The land is burned up,

And the people shall be as fuel for the fire;

w No man shall spare his brother.

20And he shall 6snatch on the right hand

And be hungry;

He shall devour on the left hand

x And not be satisfied;

y Every man shall eat the flesh of his own arm.

21Manasseh shall devour Ephraim, and Ephraim Manasseh;

Together they shall be zagainst Judah.

a For all this His anger is not turned away,

But His hand is stretched out still.

Isaiah 10

Assyria Shall Be Broken

1“Woe to those who adecree unrighteous decrees,

Who write misfortune,

Which they have prescribed

2To rob the needy of justice,

And to take what is right from the poor of My people,

That widows may be their prey,

And that they may rob the fatherless.

3b What will you do in cthe day of punishment,

And in the desolation which will come from dafar?

To whom will you flee for help?

And where will you leave your glory?

4Without Me they shall bow down among the eprisoners,

And they shall fall 1among the slain.”

f For all this His anger is not turned away,

But His hand is stretched out still.

Arrogant Assyria Also Judged

5“Woe to Assyria, gthe rod of My anger

And the staff in whose hand is My indignation.

6I will send him against han ungodly nation,

And against the people of My wrath

I will igive him charge,

To seize the spoil, to take the prey,

And to tread them down like the mire of the streets.

7j Yet he does not mean so,

Nor does his heart think so;

But it is in his heart to destroy,

And cut off not a few nations.

8k For he says,

‘ Are not my princes altogether kings?

9Is not lCalno mlike Carchemish?

Is not Hamath like Arpad?

Is not Samaria nlike Damascus?

10As my hand has found the kingdoms of the idols,

Whose carved images excelled those of Jerusalem and Samaria,

11As I have done to Samaria and her idols,

Shall I not do also to Jerusalem and her idols?’ ”

12Therefore it shall come to pass, when the Lord has 2performed all His work oon Mount Zion and on Jerusalem, that He will say, p“I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks.”

13qFor he says:

“By the strength of my hand I have done it,

And by my wisdom, for I am prudent;

Also I have removed the boundaries of the people,

And have robbed their treasuries;

So I have put down the inhabitants like a 3valiant man.

14r My hand has found like a nest the riches of the people,

And as one gathers eggs that are left,

I have gathered all the earth;

And there was no one who moved his wing,

Nor opened his mouth with even a peep.”

15Shall sthe ax boast itself against him who chops with it?

Or shall the saw exalt itself against him who saws with it?

As if a rod could wield itself against those who lift it up,

Or as if a staff could lift up, as if it were not wood!

16Therefore the Lord, the 4Lord of hosts,

Will send leanness among his fat ones;

And under his glory

He will kindle a burning

Like the burning of a fire. God’s Judgment on the Nations

17So the Light of Israel will be for a fire,

And his Holy One for a flame;

t It will burn and devour

His thorns and his briers in one day.

18And it will consume the glory of his forest and of uhis fruitful field,

Both soul and body;

And they will be as when a sick man wastes away.

19Then the rest of the trees of his forest

Will be so few in number

That a child may write them.

The Returning Remnant of Israel

20And it shall come to pass in that day

That the remnant of Israel,

And such as have escaped of the house of Jacob,

v Will never again depend on him who 5defeated them,

But will depend on the LORD, the Holy One of Israel, in truth.

21The remnant will return, the remnant of Jacob,

To the wMighty God.

22x For though your people, O Israel, be as the sand of the sea,

y A remnant of them will return;

The destruction decreed shall overflow with righteousness.

23z For the Lord GOD of hosts

Will make a determined end

In the midst of all the land.

24Therefore thus says the Lord GOD of hosts: “O My people, who dwell in Zion, ado not be afraid of the Assyrian. He shall strike you with a rod and lift up his staff against you, in the manner of bEgypt.

25“For yet a very little while cand the indignation will cease, as will My anger in their destruction.”

26And the LORD of hosts will 6stir up da scourge for him like the slaughter of eMidian at the rock of Oreb; fas His rod was on the sea, so will He lift it up in the manner of Egypt.

27It shall come to pass in that day

That his burden will be taken away from your shoulder,

And his yoke from your neck,

And the yoke will be destroyed because of gthe anointing oil.

28He has come to Aiath,

He has passed Migron;

At Michmash he has attended to his equipment.

29They have gone 7along hthe ridge,

They have taken up lodging at Geba.

Ramah is afraid,

i Gibeah of Saul has fled.

308 Lift up your voice,

O daughter jof Gallim!

Cause it to be heard as far as kLaish—

9 O poor Anathoth!

31l Madmenah has fled,

The inhabitants of Gebim seek refuge.

32As yet he will remain mat Nob that day;

He will nshake his fist at the mount of othe daughter of Zion,

The hill of Jerusalem.

33Behold, the Lord,

The LORD of hosts,

Will lop off the bough with terror;

p Those of high stature will be hewn down,

And the haughty will be humbled.

34He will cut down the thickets of the forest with iron,

And Lebanon will fall by the Mighty One.

Isaiah 11

The Reign of Jesse’s Offspring

(Is. 9:1–7)

1There ashall come forth a 1Rod from the 2stem of bJesse,

And ca Branch shall 3grow out of his roots.

2d The Spirit of the LORD shall rest upon Him,

The Spirit of wisdom and understanding,

The Spirit of counsel and might,

The Spirit of knowledge and of the fear of the LORD.

3His delight is in the fear of the LORD,

And He shall not judge by the sight of His eyes,

Nor decide by the hearing of His ears;

4But ewith righteousness He shall judge the poor,

And decide with equity for the meek of the earth;

He shall fstrike the earth with the rod of His mouth,

And with the breath of His lips He shall slay the wicked.

5Righteousness shall be the belt of His loins,

And faithfulness the belt of His waist.

6“Theg wolf also shall dwell with the lamb,

The leopard shall lie down with the young goat,

The calf and the young lion and the fatling together;

And a little child shall lead them.

7The cow and the bear shall graze;

Their young ones shall lie down together;

And the lion shall eat straw like the ox.

8The nursing child shall play by the cobra’s hole,

And the weaned child shall put his hand in the viper’s den.

9h They shall not hurt nor destroy in all My holy mountain,

For ithe earth shall be full of the knowledge of the LORD

As the waters cover the sea.

10“Andj in that day kthere shall be a Root of Jesse,

Who shall stand as a lbanner to the people;

For the mGentiles shall seek Him,

And His resting place shall be glorious.”

11It shall come to pass in that day

That the Lord shall set His hand again the second time

To recover the remnant of His people who are left,

n From Assyria and Egypt,

From Pathros and Cush,

From Elam and Shinar,

From Hamath and the 4islands of the sea.

12He will set up a banner for the nations,

And will 5assemble the outcasts of Israel,

And gather together othe dispersed of Judah

From the four 6corners of the earth.

13Also pthe envy of Ephraim shall depart,

And the adversaries of Judah shall be cut off;

Ephraim shall not envy Judah,

And Judah shall not harass Ephraim.

14But they shall fly down upon the shoulder of the Philistines toward the west;

Together they shall plunder the 7people of the East;

q They shall lay their hand on Edom and Moab;

And the people of Ammon shall obey them.

15The LORD rwill utterly 8destroy the tongue of the Sea of Egypt;

With His mighty wind He will shake His fist over 9the River,

And strike it in the seven streams,

And make men cross over 10dry-shod.

16s There will be a highway for the remnant of His people

Who will be left from Assyria,

t As it was for Israel

In the day that he came up from the land of Egypt.

Isaiah 12

A Hymn of Praise

1And ain that day you will say:

“O LORD, I will praise You;

Though You were angry with me,

Your anger is turned away, and You comfort me.

2Behold, God is my salvation,

I will trust and not be afraid;

b‘For cYAH, the LORD, is my strength and song;

He also has become my salvation.’ ”

3Therefore with joy you will draw dwater

From the wells of salvation.

4And in that day you will say:

e“Praise the LORD, call upon His name;

f Declare His deeds among the peoples,

Make mention that His gname is exalted.

5h Sing to the LORD,

For He has done excellent things;

This is known in all the earth.

6i Cry out and shout, O inhabitant of Zion,

For great is jthe Holy One of Israel in your midst!”

Isaiah 13

Proclamation Against Babylon

1The aburden1 against Babylon which Isaiah the son of Amoz saw.

2“Liftb up a banner con the high mountain,

Raise your voice to them;

d Wave your hand, that they may enter the gates of the nobles.

3I have commanded My 2sanctified ones;

I have also called eMy mighty ones for My anger—

Those who frejoice in My exaltation.”

4The gnoise of a multitude in the mountains,

Like that of many people!

A tumultuous noise of the kingdoms of nations gathered together!

The LORD of hosts musters

The army for battle.

5They come from a far country,

From the end of heaven—

The hLORD and His 3weapons of indignation,

To destroy the whole iland.

6Wail, jfor the day of the LORD is at hand!

k It will come as destruction from the Almighty.

7Therefore all hands will be limp,

Every man’s heart will melt,

8And they will be afraid.

l Pangs4 and sorrows will take hold of them;

They will be in pain as a woman in childbirth;

They will be amazed at one another;

Their faces will be like flames.

9Behold, mthe day of the LORD comes,

Cruel, with both wrath and fierce anger,

To lay the land desolate;

And He will destroy nits sinners from it.

10For the stars of heaven and their constellations

Will not give their light;

The sun will be odarkened in its going forth,

And the moon will not cause its light to shine.

11“I will ppunish the world for its evil,

And the wicked for their iniquity;

q I will halt the arrogance of the proud,

And will lay low the haughtiness of the 5terrible.

12I will make a mortal more rare than fine gold,

A man more than the golden wedge of Ophir.

13r Therefore I will shake the heavens,

And the earth will move out of her place,

In the wrath of the LORD of hosts

And in sthe day of His fierce anger.

14It shall be as the hunted gazelle,

And as a sheep that no man 6takes up;

t Every man will turn to his own people,

And everyone will flee to his own land.

15Everyone who is found will be thrust through,

And everyone who is captured will fall by the sword.

16Their children also will be udashed to pieces before their eyes;

Their houses will be plundered

And their wives vravished.

17“Behold,w I will stir up the Medes against them,

Who will not 7regard silver;

And as for gold, they will not delight in it.

18Also their bows will dash the young men to pieces,

And they will have no pity on the fruit of the womb;

Their eye will not spare children.

19x And Babylon, the glory of kingdoms,

The beauty of the Chaldeans’ pride,

Will be as when God overthrew ySodom and Gomorrah.

20z It will never be inhabited,

Nor will it be settled from generation to generation;

Nor will the Arabian pitch tents there,

Nor will the shepherds make their sheepfolds there.

21a But wild beasts of the desert will lie there,

And their houses will be full of 8owls;

Ostriches will dwell there,

And wild goats will caper there.

22The hyenas will howl in their citadels,

And jackals in their pleasant palaces.

b Her time is near to come,

And her days will not be prolonged.”

Isaiah 14

Mercy on Jacob

1For the LORD awill have mercy on Jacob, and bwill still choose Israel, and settle them in their own land. cThe strangers will be joined with them, and they will cling to the house of Jacob.

2Then people will take them dand bring them to their place, and the house of Israel will possess them for servants and maids in the land of the LORD; they will take them captive whose captives they were, eand rule over their oppressors.

Fall of the King of Babylon

3It shall come to pass in the day the LORD gives you rest from your sorrow, and from your fear and the hard bondage in which you were made to serve,

4that you fwill take up this proverb against the king of Babylon, and say:

“How the oppressor has ceased,

The ggolden1 city ceased!

5The LORD has broken hthe staff of the wicked,

The scepter of the rulers;

6He who struck the people in wrath with a continual stroke,

He who ruled the nations in anger,

Is persecuted and no one hinders.

7The whole earth is at rest and quiet;

They break forth into singing.

8i Indeed the cypress trees rejoice over you,

And the cedars of Lebanon,

Saying, ‘Since you 2were cut down,

No woodsman has come up against us.’

9“Hellj3 from beneath is excited about you,

To meet you at your coming;

It stirs up the dead for you,

All the chief ones of the earth;

It has raised up from their thrones

All the kings of the nations.

10They all shall kspeak and say to you:

‘Have you also become as weak as we?

Have you become like us?

11Your pomp is brought down to Sheol,

And the sound of your stringed instruments;

The maggot is spread under you,

And worms cover you.’

The Fall of Lucifer

12“Howl you are fallen from heaven,

O 4Lucifer, son of the morning!

How you are cut down to the ground,

You who weakened the nations!

13For you have said in your heart:

m‘I will ascend into heaven,

n I will exalt my throne above the stars of God;

I will also sit on the omount of the congregation

p On the farthest sides of the north;

14I will ascend above the heights of the clouds,

q I will be like the Most High.’

15Yet you rshall be brought down to Sheol,

To the 5lowest depths of the Pit.

16“Those who see you will gaze at you,

And consider you, saying:

‘ Is this the man who made the earth tremble,

Who shook kingdoms,

17Who made the world as a wilderness

And destroyed its cities,

Who 6did not open the house of his prisoners?’

18“All the kings of the nations,

All of them, sleep in glory,

Everyone in his own house;

19But you are cast out of your grave

Like an 7abominable branch,

Like the garment of those who are slain,

8 Thrust through with a sword,

Who go down to the stones of the pit,

Like a corpse trodden underfoot.

20You will not be joined with them in burial,

Because you have destroyed your land

And slain your people.

s The brood of evildoers shall never be named.

21Prepare slaughter for his children

t Because of the iniquity of their fathers,

Lest they rise up and possess the land,

And fill the face of the world with cities.”

Babylon Destroyed

22“For I will rise up against them,” says the LORD of hosts,

“And cut off from Babylon uthe name and vremnant,

w And offspring and posterity,” says the LORD.

23“I will also make it a possession for the xporcupine,

And marshes of muddy water;

I will sweep it with the broom of destruction,” says the LORD of hosts.

Assyria Destroyed

24The LORD of hosts has sworn, saying,

“Surely, as I have thought, so it shall come to pass,

And as I have purposed, so it shall ystand:

25That I will break the zAssyrian in My land,

And on My mountains tread him underfoot.

Then ahis yoke shall be removed from them,

And his burden removed from their shoulders.

26This is the bpurpose that is purposed against the whole earth,

And this is the hand that is stretched out over all the nations.

27For the LORD of hosts has cpurposed,

And who will annul it?

His hand is stretched out,

And who will turn it back?”

Philistia Destroyed

28This is the 9burden which came in the year that dKing Ahaz died.

29“Do not rejoice, all you of Philistia,

e Because the rod that struck you is broken;

For out of the serpent’s roots will come forth a viper,

f And its offspring will be a fiery flying serpent.

30The firstborn of the poor will feed,

And the needy will lie down in safety;

I will kill your roots with famine,

And it will slay your remnant.

31Wail, O gate! Cry, O city!

All you of Philistia are dissolved;

For smoke will come from the north,

And no one will be alone in his 10appointed times.”

32What will they answer the messengers of the nation?

That gthe LORD has founded Zion,

And hthe poor of His people shall take refuge in it.

Isaiah 15

Proclamation Against Moab

1The aburden1 against Moab.

Because in the night bAr of cMoab is laid waste

And destroyed,

Because in the night Kir of Moab is laid waste

And destroyed,

2He has gone up to the 2temple and Dibon,

To the high places to weep.

Moab will wail over Nebo and over Medeba;

d On all their heads will be baldness,

And every beard cut off.

3In their streets they will clothe themselves with sackcloth;

On the tops of their houses

And in their streets

Everyone will wail, eweeping bitterly.

4Heshbon and Elealeh will cry out,

Their voice shall be heard as far as fJahaz;

Therefore the 3armed soldiers of Moab will cry out;

His life will be burdensome to him.

5“Myg heart will cry out for Moab;

His fugitives shall flee to Zoar,

Like 4a three-year-old heifer.

For hby the Ascent of Luhith

They will go up with weeping;

For in the way of Horonaim

They will raise up a cry of destruction,

6For the waters iof Nimrim will be desolate,

For the green grass has withered away;

The grass fails, there is nothing green.

7Therefore the abundance they have gained,

And what they have laid up,

They will carry away to the Brook of the Willows.

8For the cry has gone all around the borders of Moab,

Its wailing to Eglaim

And its wailing to Beer Elim.

9For the waters of 5Dimon will be full of blood;

Because I will bring more upon Dimon,

j Lions upon him who escapes from Moab,

And on the remnant of the land.”

Moab Destroyed

Isaiah 16

Moab Will Be Destroyed

1Send athe lamb to the ruler of the land,

b From 1Sela to the wilderness,

To the mount of the daughter of Zion.

2For it shall be as a cwandering bird thrown out of the nest;

So shall be the daughters of Moab at the fords of the dArnon.

3“Take counsel, execute judgment;

Make your shadow like the night in the middle of the day;

Hide the outcasts,

Do not betray him who escapes.

4Let My outcasts dwell with you, O Moab;

Be a shelter to them from the face of the 2spoiler.

For the extortioner is at an end,

Devastation ceases,

The oppressors are consumed out of the land.

5In mercy ethe throne will be established;

And One will sit on it in truth, in the tabernacle of David,

f Judging and seeking justice and hastening grighteousness.”

6We have heard of the hpride of Moab—

He is very proud—

Of his haughtiness and his pride and his wrath;

i But his 3lies shall not be so.

7Therefore Moab shall jwail for Moab;

Everyone shall wail.

For the foundations kof Kir Hareseth you shall mourn;

Surely they are stricken.

8For lthe fields of Heshbon languish,

And mthe vine of Sibmah;

The lords of the nations have broken down its choice plants,

Which have reached to Jazer

And wandered through the wilderness.

Her branches are stretched out,

They are gone over the nsea.

9Therefore I will bewail the vine of Sibmah,

With the weeping of Jazer;

I will drench you with my tears,

o O Heshbon and Elealeh;

For 4battle cries have fallen

Over your summer fruits and your harvest.

10p Gladness is taken away,

And joy from the plentiful field;

In the vineyards there will be no singing,

Nor will there be shouting;

No treaders will tread out wine in the presses;

I have made their shouting cease.

11Therefore qmy 5heart shall resound like a harp for Moab,

And my inner being for 6Kir Heres.

12And it shall come to pass,

When it is seen that Moab is weary on rthe high place,

That he will come to his sanctuary to pray;

But he will not prevail.

13This is the word which the LORD has spoken concerning Moab since that time.

14But now the LORD has spoken, saying, “Within three years, sas the years of a hired man, the glory of Moab will be despised with all that great multitude, and the remnant will be very small and feeble.”

Isaiah 17

Proclamation Against Syria and Israel

1The aburden1 against Damascus.

“Behold, Damascus will cease from being a city,

And it will be a ruinous heap.

22 The cities of bAroer are forsaken;

They will be for flocks

Which lie down, and cno one will make them afraid.

3d The fortress also will cease from Ephraim,

The kingdom from Damascus,

And the remnant of Syria;

They will be as the glory of the children of Israel,”

Says the LORD of hosts.

4“In that day it shall come to pass

That the glory of Jacob will 3wane,

And ethe fatness of his flesh grow lean.

5f It shall be as when the harvester gathers the grain,

And reaps the heads with his arm;

It shall be as he who gathers heads of grain

In the Valley of Rephaim.

6g Yet gleaning grapes will be left in it,

Like the shaking of an olive tree,

Two or three olives at the top of the uppermost bough,

Four or five in its most fruitful branches,”

Says the LORD God of Israel.

7In that day a man will hlook to his Maker,

And his eyes will have respect for the Holy One of Israel.

8He will not look to the altars,

The work of his hands;

He will not respect what his ifingers have made,

Nor the 4wooden images nor the incense altars.

9In that day his strong cities will be as a forsaken 5bough

And 6an uppermost branch,

Which they left because of the children of Israel;

And there will be desolation.

10Because you have forgotten jthe God of your salvation,

And have not been mindful of the Rock of your 7stronghold,

Therefore you will plant pleasant plants

And set out foreign seedlings;

11In the day you will make your plant to grow,

And in the morning you will make your seed to flourish;

But the harvest will be a heap of ruins

In the day of grief and desperate sorrow.

12Woe to the multitude of many people

Who make a noise klike the roar of the seas,

And to the rushing of nations

That make a rushing like the rushing of mighty waters!

13The nations will rush like the rushing of many waters;

But God will lrebuke them and they will flee far away,

And mbe chased like the chaff of the mountains before the wind,

Like a rolling thing before the whirlwind.

14Then behold, at eventide, trouble!

And before the morning, he is no more.

This is the portion of those who plunder us,

And the lot of those who rob us.

Proclamation Against Ethiopia

Isaiah 18

Prophecy Against Ethiopia

1Woe ato the land shadowed with buzzing wings,

Which is beyond the rivers of 1Ethiopia,

2Which sends ambassadors by sea,

Even in vessels of reed on the waters, saying,

“Go, swift messengers, to a nation tall and smooth of skin,

To a people terrible from their beginning onward,

A nation powerful and treading down,

Whose land the rivers divide.”

3All inhabitants of the world and dwellers on the earth:

b When he lifts up a banner on the mountains, you see it;

And when he blows a trumpet, you hear it.

4For so the LORD said to me,

“I will take My rest,

And I will 2look from My dwelling place

Like clear heat in sunshine,

Like a cloud of dew in the heat of harvest.”

5For before the harvest, when the bud is perfect

And the sour grape is ripening in the flower,

He will both cut off the sprigs with pruning hooks

And take away and cut down the branches.

6They will be left together for the mountain birds of prey

And for the beasts of the earth;

The birds of prey will summer on them,

And all the beasts of the earth will winter on them.

7In that time ca present will be brought to the LORD of hosts

3 From a people tall and smooth of skin,

And from a people terrible from their beginning onward,

A nation powerful and treading down,

Whose land the rivers divide—

To the place of the name of the LORD of hosts,

To Mount Zion.

Isaiah 19

Proclamation Against Egypt

1The aburden1 against Egypt.

Behold, the LORD brides on a swift cloud,

And will come into Egypt;

c The idols of Egypt will 2totter at His presence,

And the heart of Egypt will melt in its midst.

2“I will dset Egyptians against Egyptians;

Everyone will fight against his brother,

And everyone against his neighbor,

City against city, kingdom against kingdom.

3The spirit of Egypt will fail in its midst;

I will destroy their counsel,

And they will econsult the idols and the charmers,

The mediums and the sorcerers.

4And the Egyptians I will give

f Into the hand of a cruel master,

And a fierce king will rule over them,”

Says the Lord, the LORD of hosts.

5g The waters will fail from the sea,

And the river will be wasted and dried up.

6The rivers will turn foul;

The brooks hof defense will be emptied and dried up;

The reeds and rushes will wither.

7The papyrus reeds by 3the River, by the mouth of the River,

And everything sown by the River,

Will wither, be driven away, and be no more.

8The fishermen also will mourn;

All those will lament who cast hooks into the River,

And they will languish who spread nets on the waters.

9Moreover those who work in ifine flax

And those who weave fine fabric will be ashamed;

10And its foundations will be broken.

All who make wages will be troubled of soul.

11Surely the princes of jZoan are fools;

Pharaoh’s wise counselors give foolish counsel.

k How do you say to Pharaoh, “I am the son of the wise,

The son of ancient kings?”

12l Where are they?

Where are your wise men?

Let them tell you now,

And let them know what the LORD of hosts has mpurposed against Egypt.

13The princes of Zoan have become fools;

n The princes of 4Noph are deceived;

They have also 5deluded Egypt,

Those who are the 6mainstay of its tribes.

14The LORD has mingled oa perverse spirit in her midst;

And they have caused Egypt to err in all her work,

As a drunken man staggers in his vomit.

15Neither will there be any work for Egypt,

Which pthe head or tail,

Palm branch or bulrush, may do.

16In that day Egypt will qbe like women, and will be afraid and fear because of the waving of the hand of the LORD of hosts, rwhich He waves over it.

17And the land of Judah will be a terror to Egypt; everyone who makes mention of it will be afraid in himself, because of the counsel of the LORD of hosts which He has sdetermined against it.

Egypt, Assyria, and Israel Blessed

18In that day five cities in the land of Egypt will tspeak the language of Canaan and uswear by the LORD of hosts; one will be called the City of 7Destruction.

19In that day vthere will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the wLORD at its border.

20And xit will be for a sign and for a witness to the LORD of hosts in the land of Egypt; for they will cry to the LORD because of the oppressors, and He will send them a ySavior and a Mighty One, and He will deliver them.

21Then the LORD will be known to Egypt, and the Egyptians will zknow the LORD in that day, and awill make sacrifice and offering; yes, they will make a vow to the LORD and perform it.

22And the LORD will strike Egypt, He will strike and bheal it; they will return to the LORD, and He will be entreated by them and heal them.

23In that day cthere will be a highway from Egypt to Assyria, and the Assyrian will come into Egypt and the Egyptian into Assyria, and the Egyptians will dserve with the Assyrians.

24In that day Israel will be one of three with Egypt and Assyria—a blessing in the midst of the land,

25whom the LORD of hosts shall bless, saying, “Blessed is Egypt My people, and Assyria ethe work of My hands, and Israel My inheritance.”

Isaiah 20

The Sign Against Egypt and Ethiopia

1In the year that aTartan1 came to Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it,

2at the same time the LORD spoke by Isaiah the son of Amoz, saying, “Go, and remove bthe sackcloth from your 2body, and take your sandals off your feet.” And he did so, cwalking naked and barefoot.

3Then the LORD said, “Just as My servant Isaiah has walked naked and barefoot three years dfor a sign and a wonder against Egypt and Ethiopia,

4“so shall the eking of Assyria lead away the Egyptians as prisoners and the Ethiopians as captives, young and old, naked and barefoot, fwith their buttocks uncovered, to the shame of Egypt.

5g“Then they shall be afraid and ashamed of Ethiopia their expectation and Egypt their glory.

6“And the inhabitant of this territory will say in that day, ‘Surely such is our expectation, wherever we flee for hhelp to be delivered from the king of Assyria; and how shall we escape?’ ”

Isaiah 21

The Fall of Babylon Proclaimed

1The 1burden against the Wilderness of the Sea.

As awhirlwinds in the South pass through,

So it comes from the desert, from a terrible land.

2A distressing vision is declared to me;

b The treacherous dealer deals treacherously,

And the plunderer plunders.

c Go up, O Elam!

Besiege, O Media!

All its sighing I have made to cease.

3Therefore dmy loins are filled with pain;

e Pangs have taken hold of me, like the pangs of a woman in labor.

I was 2distressed when I heard it;

I was dismayed when I saw it.

4My heart wavered, fearfulness frightened me;

f The night for which I longed He turned into fear for me.

5g Prepare the table,

Set a watchman in the tower,

Eat and drink.

Arise, you princes,

Anoint the shield!

6For thus has the Lord said to me:

“Go, set a watchman,

Let him declare what he sees.”

7And he saw a chariot with a pair of horsemen,

A chariot of donkeys, and a chariot of camels,

And he listened earnestly with great care.

83 Then he cried, “A lion, my Lord!

I stand continually on the hwatchtower in the daytime;

I have sat at my post every night.

9And look, here comes a chariot of men with a pair of horsemen!”

Then he answered and said,

i“Babylon is fallen, is fallen!

And jall the carved images of her gods

He has broken to the ground.”

10k Oh, my threshing and the grain of my floor!

That which I have heard from the LORD of hosts,

The God of Israel,

I have declared to you.

Proclamation Against Edom

11lThe 4burden against Dumah.

He calls to me out of mSeir,

“Watchman, what of the night?

Watchman, what of the night?”

12The watchman said,

“The morning comes, and also the night.

If you will inquire, inquire;

Return! Come back!”

Proclamation Against Arabia

13nThe 5burden against Arabia.

In the forest in Arabia you will lodge,

O you traveling companies oof Dedanites.

14O inhabitants of the land of Tema,

Bring water to him who is thirsty;

With their bread they met him who fled.

15For they fled from the swords, from the drawn sword,

From the bent bow, and from the distress of war.

16For thus the LORD has said to me: “Within a year, paccording to the year of a hired man, all the glory of qKedar will fail;

17“and the remainder of the number of archers, the mighty men of the people of Kedar, will be diminished; for the LORD God of Israel has spoken it.”

Isaiah 22

Proclamation Against Jerusalem

1The 1burden against the Valley of Vision.

What ails you now, that you have all gone up to the housetops,

2You who are full of noise,

A 2tumultuous city, aa joyous city?

Your slain men are not slain with the sword,

Nor dead in battle.

3All your rulers have fled together;

They are captured by the archers.

All who are found in you are bound together;

They have fled from afar.

4Therefore I said, “Look away from me,

b I will weep bitterly;

Do not labor to comfort me

Because of the plundering of the daughter of my people.”

5c For it is a day of trouble and treading down and perplexity

d By the Lord GOD of hosts

In the Valley of Vision—

Breaking down the walls

And of crying to the mountain.

6e Elam bore the quiver

With chariots of men and horsemen,

And fKir uncovered the shield.

7It shall come to pass that your choicest valleys

Shall be full of chariots,

And the horsemen shall set themselves in array at the gate.

8g He removed the 3protection of Judah.

You looked in that day to the armor hof the House of the Forest;

9i You also saw the 4damage to the city of David,

That it was great;

And you gathered together the waters of the lower pool.

10You numbered the houses of Jerusalem,

And the houses you broke down

To fortify the wall.

11j You also made a reservoir between the two walls

For the water of the old kpool.

But you did not look to its Maker,

Nor did you have respect for Him who fashioned it long ago.

12And in that day the Lord GOD of hosts

l Called for weeping and for mourning,

m For baldness and for girding with sackcloth.

13But instead, joy and gladness,

Slaying oxen and killing sheep,

Eating meat and ndrinking wine:

o“Let us eat and drink, for tomorrow we die!”

14p Then it was revealed in my hearing by the LORD of hosts,

“Surely for this iniquity there qwill be no atonement for you,

Even to your death,” says the Lord GOD of hosts.

The Judgment on Shebna

15Thus says the Lord GOD of hosts:

“Go, proceed to this steward,

To rShebna, who is over the house, and say:

16‘What have you here, and whom have you here,

That you have hewn a sepulcher here,

As he swho hews himself a sepulcher on high,

Who carves a tomb for himself in a rock?

17Indeed, the LORD will throw you away violently,

O mighty man,

t And will surely seize you.

18He will surely turn violently and toss you like a ball

Into a large country;

There you shall die, and there uyour glorious chariots

Shall be the shame of your master’s house.

19So I will drive you out of your office,

And from your position 5he will pull you down.

20‘Then it shall be in that day,

That I will call My servant vEliakim the son of Hilkiah;

21I will clothe him with your robe

And strengthen him with your belt;

I will commit your responsibility into his hand.

He shall be a father to the inhabitants of Jerusalem

And to the house of Judah.

22The key of the house of David

I will lay on his wshoulder;

So he shall xopen, and no one shall shut;

And he shall shut, and no one shall open.

23I will fasten him as ya peg in a secure place,

And he will become a glorious throne to his father’s house.

24‘They will hang on him all the glory of his father’s house, the offspring and the posterity, all vessels of small quantity, from the cups to all the pitchers.

25‘In that day,’ says the LORD of hosts, ‘the peg that is fastened in the secure place will be removed and be cut down and fall, and the burden that was on it will be cut off; for the LORD has spoken.’ ”

Isaiah 23

Proclamation Against Tyre

1The aburden1 against Tyre.

Wail, you ships of Tarshish!

For it is laid waste,

So that there is no house, no harbor;

From the land of 2Cyprus it is revealed to them.

2Be still, you inhabitants of the coastland,

You merchants of Sidon,

3 Whom those who cross the sea have filled.

3And on great waters the grain of Shihor,

The harvest of 4the River, is her revenue;

And bshe is a marketplace for the nations.

4Be ashamed, O Sidon;

For the sea has spoken,

The strength of the sea, saying,

“I do not labor, nor bring forth children;

Neither do I rear young men,

Nor bring up virgins.”

5c When the report reaches Egypt,

They also will be in agony at the report of Tyre.

6Cross over to Tarshish;

Wail, you inhabitants of the coastland!

7Is this your djoyous city,

Whose antiquity is from ancient days,

Whose feet carried her far off to dwell?

8Who has taken this counsel against Tyre, ethe crowning city,

Whose merchants are princes,

Whose traders are the honorable of the earth?

9The LORD of hosts has fpurposed it,

To 5bring to dishonor the gpride of all glory,

To bring into contempt all the honorable of the earth.

10Overflow through your land like 6the River,

O daughter of Tarshish;

There is no more 7strength.

11He stretched out His hand over the sea,

He shook the kingdoms;

The LORD has given a commandment hagainst Canaan

To destroy its strongholds.

12And He said, “You will rejoice no more,

O you oppressed virgin daughter of Sidon.

Arise, icross over to Cyprus;

There also you will have no rest.”

13Behold, the land of the jChaldeans,

This people which was not;

Assyria founded it for kwild beasts of the desert.

They set up its towers,

They raised up its palaces,

And brought it to ruin.

14l Wail, you ships of Tarshish!

For your strength is laid waste.

15Now it shall come to pass in that day that Tyre will be forgotten seventy years, according to the days of one king. At the end of seventy years it will happen to Tyre as in the song of the harlot:

16“Take a harp, go about the city,

You forgotten harlot;

Make sweet melody, sing many songs,

That you may be remembered.”

17And it shall be, at the end of seventy years, that the LORD will deal with Tyre. She will return to her hire, and mcommit fornication with all the kingdoms of the world on the face of the earth.

18Her gain and her pay nwill be set apart for the LORD; it will not be treasured nor laid up, for her gain will be for those who dwell before the LORD, to eat sufficiently, and for 8fine clothing.

Impending Judgment on the Earth

Isaiah 24

The Coming Judgment of the Earth

1Behold, the LORD makes the earth empty and makes it waste,

Distorts its surface

And scatters abroad its inhabitants.

2And it shall be:

As with the people, so with the apriest;

As with the servant, so with his master;

As with the maid, so with her mistress;

b As with the buyer, so with the seller;

As with the lender, so with the borrower;

As with the creditor, so with the debtor.

3The land shall be entirely emptied and utterly plundered,

For the LORD has spoken this word.

4The earth mourns and fades away,

The world languishes and fades away;

The chaughty1 people of the earth languish.

5d The earth is also defiled under its inhabitants,

Because they have etransgressed the laws,

Changed the ordinance,

Broken the feverlasting covenant.

6Therefore gthe curse has devoured the earth,

And those who dwell in it are 2desolate.

Therefore the inhabitants of the earth are hburned,

And few men are left.

7i The new wine fails, the vine languishes,

All the merry-hearted sigh.

8The mirth jof the tambourine ceases,

The noise of the jubilant ends,

The joy of the harp ceases.

9They shall not drink wine with a song;

Strong drink is bitter to those who drink it.

10The city of confusion is broken down;

Every house is shut up, so that none may go in.

11There is a cry for wine in the streets,

All joy is darkened,

The mirth of the land is gone.

12In the city desolation is left,

And the gate is stricken with destruction.

13When it shall be thus in the midst of the land among the people,

k It shall be like the shaking of an olive tree,

Like the gleaning of grapes when the vintage is done.

14They shall lift up their voice, they shall sing;

For the majesty of the LORD

They shall cry aloud from the sea.

15Therefore lglorify the LORD in the dawning light,

m The name of the LORD God of Israel in the coastlands of the sea.

16From the ends of the earth we have heard songs:

“Glory to the righteous!”

But I said, 3“I am ruined, ruined!

Woe to me!

n The treacherous dealers have dealt treacherously,

Indeed, the treacherous dealers have dealt very treacherously.”

17o Fear and the pit and the snare

Are upon you, O inhabitant of the earth.

18And it shall be

That he who flees from the noise of the fear

Shall fall into the pit,

And he who comes up from the midst of the pit

Shall be 4caught in the snare;

For pthe windows from on high are open,

And qthe foundations of the earth are shaken.

19r The earth is violently broken,

The earth is split open,

The earth is shaken exceedingly.

20The earth shall sreel5 to and fro like a drunkard,

And shall totter like a hut;

Its transgression shall be heavy upon it,

And it will fall, and not rise again.

21It shall come to pass in that day

That the LORD will punish on high the host of exalted ones,

And on the earth tthe kings of the earth.

22They will be gathered together,

As prisoners are gathered in the 6pit,

And will be shut up in the prison;

After many days they will be punished.

23Then the umoon will be disgraced

And the sun ashamed;

For the LORD of hosts will vreign

On wMount Zion and in Jerusalem

And before His elders, gloriously.

Praise to God

Isaiah 25

The Song of Praise by the Redeemed

1O LORD, You are my God.

a I will exalt You,

I will praise Your name,

b For You have done wonderful things;

c Your counsels of old are faithfulness and truth.

2For You have made da city a ruin,

A fortified city a ruin,

A palace of foreigners to be a city no more;

It will never be rebuilt.

3Therefore the strong people will eglorify You;

The city of the 1terrible nations will fear You.

4For You have been a strength to the poor,

A strength to the needy in his distress,

f A refuge from the storm,

A shade from the heat;

For the blast of the terrible ones is as a storm against the wall.

5You will reduce the noise of aliens,

As heat in a dry place;

As heat in the shadow of a cloud,

The song of the terrible ones will be 2diminished.

6And in gthis mountain

h The LORD of hosts will make for iall people

A feast of 3choice pieces,

A feast of 4wines on the lees,

Of fat things full of marrow,

Of well-refined wines on the lees.

7And He will destroy on this mountain

The surface of the covering cast over all people,

And jthe veil that is spread over all nations.

8He will kswallow up death forever,

And the Lord GOD will lwipe away tears from all faces;

The rebuke of His people

He will take away from all the earth;

For the LORD has spoken.

9And it will be said in that day:

“Behold, this is our God;

m We have waited for Him, and He will save us.

This is the LORD;

We have waited for Him;

n We will be glad and rejoice in His salvation.”

10For on this mountain the hand of the LORD will rest,

And oMoab shall be trampled down under Him,

As straw is trampled down for the refuse heap.

11And He will spread out His hands in their midst

As a swimmer reaches out to swim,

And He will bring down their ppride

Together with the trickery of their hands.

12The qfortress of the high fort of your walls

He will bring down, lay low,

And bring to the ground, down to the dust.

Isaiah 26

A Song of Salvation

1In athat day this song will be sung in the land of Judah:

“We have a strong city;

b God will appoint salvation for walls and bulwarks.

2c Open the gates,

That the righteous nation which 1keeps the truth may enter in.

3You will keep him in perfect dpeace,

Whose mind is stayed on You,

Because he trusts in You.

4Trust in the LORD forever,

e For in YAH, the LORD, is 2everlasting strength.

5For He brings 3down those who dwell on high,

f The lofty city;

He lays it low,

He lays it low to the ground,

He brings it down to the dust.

6The foot shall 4tread it down—

The feet of the poor

And the steps of the needy.”

7The way of the just is uprightness;

g O Most Upright,

You 5weigh the path of the just.

8Yes, hin the way of Your judgments,

O LORD, we have iwaited for You;

The desire of our soul is for Your name

And for the remembrance of You.

9j With my soul I have desired You in the night,

Yes, by my spirit within me I will seek You early;

For when Your judgments are in the earth,

The inhabitants of the world will learn righteousness.

10k Let grace be shown to the wicked,

Yet he will not learn righteousness;

In lthe land of uprightness he will deal unjustly,

And will not behold the majesty of the LORD.

11LORD, when Your hand is lifted up, mthey will not see.

But they will see and be ashamed

For 6their envy of people;

Yes, the fire of Your enemies shall devour them.

12LORD, You will establish peace for us,

For You have also done all our works 7in us.

13O LORD our God, nmasters besides You

Have had dominion over us;

But by You only we make mention of Your name.

14They are dead, they will not live;

They are deceased, they will not rise.

Therefore You have punished and destroyed them,

And made all their memory to operish.

15You have increased the nation, O LORD,

You have pincreased the nation;

You are glorified;

You have expanded all the 8borders of the land.

16LORD, qin trouble they have visited You,

They poured out a prayer when Your chastening was upon them.

17As ra woman with child

Is in pain and cries out in her 9pangs,

When she draws near the time of her delivery,

So have we been in Your sight, O LORD.

18We have been with child, we have been in pain;

We have, as it were, 10brought forth wind;

We have not accomplished any deliverance in the earth,

Nor have sthe inhabitants of the world fallen.

19t Your dead shall live;

Together with 11my dead body they shall arise.

u Awake and sing, you who dwell in dust;

For your dew is like the dew of herbs,

And the earth shall cast out the dead.

Take Refuge from the Coming Judgment

20Come, my people, venter your chambers,

And shut your doors behind you;

Hide yourself, as it were, wfor a little moment,

Until the indignation is past.

21For behold, the LORD xcomes out of His place

To punish the inhabitants of the earth for their iniquity;

The earth will also disclose her 12blood,

And will no more cover her slain.

Isaiah 27

Israel Will Be Restored

1In that day the LORD with His severe sword, great and strong,

Will punish Leviathan the fleeing serpent,

a Leviathan that twisted serpent;

And He will slay bthe reptile that is in the sea.

The Restoration of Israel

2In that day csing to her,

d“A vineyard of 1red wine!

3e I, the LORD, keep it,

I water it every moment;

Lest any hurt it,

I keep it night and day.

4Fury is not in Me.

Who would set fbriers and thorns

Against Me in battle?

I would go through them,

I would burn them together.

5Or let him take hold gof My strength,

That he may hmake peace with Me;

And he shall make peace with Me.”

6Those who come He shall cause ito take root in Jacob;

Israel shall blossom and bud,

And fill the face of the world with fruit.

7j Has He struck 2Israel as He struck those who struck him?

Or has He been slain according to the slaughter of those who were slain by Him?

8k In measure, by sending it away,

You contended with it.

l He removes it by His rough wind

In the day of the east wind.

9Therefore by this the iniquity of Jacob will be covered;

And this is all the fruit of taking away his sin:

When he makes all the stones of the altar

Like chalkstones that are beaten to dust,

3 Wooden images and incense altars shall not stand.

10Yet the fortified city will be mdesolate,

The habitation forsaken and left like a wilderness;

There the calf will feed, and there it will lie down

And consume its branches.

11When its boughs are withered, they will be broken off;

The women come and set them on fire.

For nit is a people of no understanding;

Therefore He who made them will onot have mercy on them,

And pHe who formed them will show them no favor.

12And it shall come to pass in that day

That the LORD will thresh,

From the channel of 4the River to the Brook of Egypt;

And you will be qgathered one by one,

O you children of Israel.

13r So it shall be in that day:

s The great trumpet will be blown;

They will come, who are about to perish in the land of Assyria,

And they who are outcasts in the land of tEgypt,

And shall uworship the LORD in the holy mount at Jerusalem.

Woe to Ephraim and Jerusalem

Isaiah 28

Jerusalem Warned

1Woe to the crown of pride, to the drunkards of Ephraim,

Whose glorious beauty is a fading flower

Which is at the head of the 1verdant valleys,

To those who are overcome with wine!

2Behold, the Lord has a mighty and strong one,

a Like a tempest of hail and a destroying storm,

Like a flood of mighty waters overflowing,

Who will bring them down to the earth with His hand.

3The crown of pride, the drunkards of Ephraim,

Will be trampled underfoot;

4And the glorious beauty is a fading flower

Which is at the head of the 2verdant valley,

Like the first fruit before the summer,

Which an observer sees;

He eats it up while it is still in his hand.

5In that day the LORD of hosts will be

For a crown of glory and a diadem of beauty

To the remnant of His people,

6For a spirit of justice to him who sits in judgment,

And for strength to those who turn back the battle at the gate.

7But they also bhave erred through wine,

And through intoxicating drink are out of the way;

c The priest and the prophet have erred through intoxicating drink,

They are swallowed up by wine,

They are out of the way through intoxicating drink;

They err in vision, they stumble in judgment.

8For all tables are full of vomit and filth;

No place is clean.

9“Whomd will he teach knowledge?

And whom will he make to understand the message?

Those just weaned from milk?

Those just drawn from the breasts?

10e For precept must be upon precept, precept upon precept,

Line upon line, line upon line,

Here a little, there a little.”

11For with fstammering lips and another tongue

He will speak to this people,

12To whom He said, “This is the grest with which

You may cause the weary to rest,”

And, “This is the refreshing”;

Yet they would not hear.

13But the word of the LORD was to them,

“Precept upon precept, precept upon precept,

Line upon line, line upon line,

Here a little, there a little,”

That they might go and fall backward, and be broken

And snared and caught.

14Therefore hear the word of the LORD, you scornful men,

Who rule this people who are in Jerusalem,

15Because you have said, “We have made a covenant with death,

And with Sheol we are in agreement.

When the overflowing scourge passes through,

It will not come to us,

h For we have made lies our refuge,

And under falsehood we have hidden ourselves.”

A Cornerstone in Zion

16Therefore thus says the Lord GOD:

“Behold, I lay in Zion ia stone for a foundation,

A tried stone, a precious cornerstone, a sure foundation;

Whoever believes will not act hastily.

17Also I will make justice the measuring line,

And righteousness the plummet;

The hail will sweep away the refuge of lies,

And the waters will overflow the hiding place.

18Your covenant with death will be annulled,

And your agreement with Sheol will not stand;

When the overflowing scourge passes through,

Then you will be trampled down by it.

19As often as it goes out it will take you;

For morning by morning it will pass over,

And by day and by night;

It will be a terror just to understand the report.”

20For the bed is too short to stretch out on,

And the covering so narrow that one cannot wrap himself in it.

21For the LORD will rise up as at Mount jPerazim,

He will be angry as in the Valley of kGibeon—

That He may do His work, lHis awesome work,

And bring to pass His act, His 3unusual act.

22Now therefore, do not be mockers,

Lest your bonds be made strong;

For I have heard from the Lord GOD of hosts,

m A 4destruction determined even upon the whole earth.

Listen to the Teaching of God

23Give ear and hear my voice,

Listen and hear my speech.

24Does the plowman keep plowing all day to sow?

Does he keep turning his soil and breaking the clods?

25When he has leveled its surface,

Does he not sow the black cummin

And scatter the cummin,

Plant the wheat in rows,

The barley in the appointed place,

And the 5spelt in its place?

26For He instructs him in right judgment,

His God teaches him.

27For the black cummin is not threshed with a threshing sledge,

Nor is a cartwheel rolled over the cummin;

But the black cummin is beaten out with a stick,

And the cummin with a rod.

28Bread flour must be ground;

Therefore he does not thresh it forever,

Break it with his cartwheel,

Or crush it with his horsemen.

29This also comes from the LORD of hosts,

n Who is wonderful in counsel and excellent in 6guidance.

Woe to Jerusalem

Isaiah 29

The Blindness of Israel

1“Woe ato 1Ariel, to Ariel, the city bwhere David dwelt!

Add year to year;

Let feasts come around.

2Yet I will distress Ariel;

There shall be heaviness and sorrow,

And it shall be to Me as Ariel.

3I will encamp against you all around,

I will lay siege against you with a mound,

And I will raise siegeworks against you.

4You shall be brought down,

You shall speak out of the ground;

Your speech shall be low, out of the dust;

Your voice shall be like a medium’s, cout of the ground;

And your speech shall whisper out of the dust.

5“Moreover the multitude of your dfoes

Shall be like fine dust,

And the multitude of the terrible ones

Like echaff that passes away;

Yes, it shall be fin an instant, suddenly.

6g You will be punished by the LORD of hosts

With thunder and hearthquake and great noise,

With storm and tempest

And the flame of devouring fire.

7i The multitude of all the nations who fight against 2Ariel,

Even all who fight against her and her fortress,

And distress her,

Shall be jas a dream of a night vision.

8k It shall even be as when a hungry man dreams,

And look—he eats;

But he awakes, and his soul is still empty;

Or as when a thirsty man dreams,

And look—he drinks;

But he awakes, and indeed he is faint,

And his soul still craves:

So the multitude of all the nations shall be,

Who fight against Mount Zion.”

The Blindness of Disobedience

9Pause and wonder!

Blind yourselves and be blind!

l They are drunk, mbut not with wine;

They stagger, but not with intoxicating drink.

10For nthe LORD has poured out on you

The spirit of deep sleep,

And has oclosed your eyes, namely, the prophets;

And He has covered your heads, namely, pthe seers.

11The whole vision has become to you like the words of a 3book qthat is sealed, which men deliver to one who is literate, saying, “Read this, please.” rAnd he says, “I cannot, for it is sealed.”

12Then the book is delivered to one who 4is illiterate, saying, “Read this, please.” And he says, “I am not literate.”

13Therefore the Lord said:

s“Inasmuch as these people draw near with their mouths

And honor Me twith their lips,

But have removed their hearts far from Me,

And their fear toward Me is taught by the commandment of men,

14u Therefore, behold, I will again do a marvelous work

Among this people,

A marvelous work and a wonder;

v For the wisdom of their wise men shall perish,

And the understanding of their prudent men shall be hidden.”

15w Woe to those who seek deep to hide their counsel far from the LORD,

And their works are in the dark;

x They say, “Who sees us?” and, “Who knows us?”

16Surely you have things turned around!

Shall the potter be esteemed as the clay;

For shall the ything made say of him who made it,

“He did not make me”?

Or shall the thing formed say of him who formed it,

“He has no understanding”?

Future Recovery of Wisdom

17Is it not yet a very little while

Till zLebanon shall be turned into a fruitful field,

And the fruitful field be esteemed as a forest?

18a In that day the deaf shall hear the words of the book,

And the eyes of the blind shall see out of obscurity and out of darkness.

19b The humble also shall increase their joy in the LORD,

And cthe poor among men shall rejoice

In the Holy One of Israel.

20For the 5terrible one is brought to nothing,

d The scornful one is consumed,

And all who ewatch for iniquity are cut off—

21Who make a man an offender by a word,

And flay a snare for him who reproves in the gate,

And turn aside the just gby empty words.

22Therefore thus says the LORD, hwho redeemed Abraham, concerning the house of Jacob:

“Jacob shall not now be iashamed,

Nor shall his face now grow pale;

23But when he sees his children,

j The work of My hands, in his midst,

They will hallow My name,

And hallow the Holy One of Jacob,

And fear the God of Israel.

24These also kwho erred in spirit will come to understanding,

And those who complained will learn doctrine.”

Futile Confidence in Egypt

Isaiah 30

The Futility of Relying on Egypt

1“Woe to the rebellious children,” says the LORD,

a“Who take counsel, but not of Me,

And who 1devise plans, but not of My Spirit,

b That they may add sin to sin;

2c Who walk to go down to Egypt,

And dhave not asked My advice,

To strengthen themselves in the strength of Pharaoh,

And to trust in the shadow of Egypt!

3e Therefore the strength of Pharaoh

Shall be your shame,

And trust in the shadow of Egypt

Shall be your humiliation.

4For his princes were at fZoan,

And his ambassadors came to Hanes.

5g They were all ashamed of a people who could not benefit them,

Or be help or benefit,

But a shame and also a reproach.”

6hThe 2burden against the beasts of the South.

Through a land of trouble and anguish,

From which came the lioness and lion,

i The viper and fiery flying serpent,

They will carry their riches on the backs of young donkeys,

And their treasures on the humps of camels,

To a people who shall not profit;

7j For the Egyptians shall help in vain and to no purpose.

Therefore I have called her

3 Rahab-Hem-Shebeth.

A Rebellious People

8Now go, kwrite it before them on a tablet,

And note it on a scroll,

That it may be for time to come,

Forever and ever:

9That lthis is a rebellious people,

Lying children,

Children who will not hear the law of the LORD;

10m Who say to the seers, “Do not see,”

And to the prophets, “Do not prophesy to us right things;

n Speak to us smooth things, prophesy deceits.

11Get out of the way,

Turn aside from the path,

Cause the Holy One of Israel

To cease from before us.”

12Therefore thus says the Holy One of Israel:

“Because you odespise this word,

And trust in oppression and perversity,

And rely on them,

13Therefore this iniquity shall be to you

p Like a breach ready to fall,

A bulge in a high wall,

Whose breaking qcomes suddenly, in an instant.

14And rHe shall break it like the breaking of the potter’s vessel,

Which is broken in pieces;

He shall not spare.

So there shall not be found among its fragments

4 A shard to take fire from the hearth,

Or to take water from the cistern.”

15For thus says the Lord GOD, the Holy One of Israel:

s“In returning and rest you shall be saved;

In quietness and confidence shall be your strength.”

t But you would not,

16And you said, “No, for we will flee on horses”—

Therefore you shall flee!

And, “We will ride on swift horses”—

Therefore those who pursue you shall be swift!

17u One thousand shall flee at the threat of one,

At the threat of five you shall flee,

Till you are left as a 5pole on top of a mountain

And as a banner on a hill.

God Will Be Gracious

18Therefore the LORD will wait, that He may be vgracious to you;

And therefore He will be exalted, that He may have mercy on you.

For the LORD is a God of justice;

w Blessed are all those who xwait for Him.

19For the people yshall dwell in Zion at Jerusalem;

You shall zweep no more.

He will be very gracious to you at the sound of your cry;

When He hears it, He will aanswer you.

20And though the Lord gives you

b The bread of adversity and the water of 6affliction,

Yet cyour teachers will not be moved into a corner anymore,

But your eyes shall see your teachers.

21Your ears shall hear a word behind you, saying,

“This is the way, walk in it,”

Whenever you dturn to the right hand

Or whenever you turn to the left.

22e You will also defile the covering of your images of silver,

And the ornament of your molded images of gold.

You will throw them away as an unclean thing;

f You will say to them, “Get away!”

23g Then He will give the rain for your seed

With which you sow the ground,

And bread of the increase of the earth;

It will be 7fat and plentiful.

In that day your cattle will feed

In large pastures.

24Likewise the oxen and the young donkeys that work the ground

Will eat cured fodder,

Which has been winnowed with the shovel and fan.

25There will be hon every high mountain

And on every high hill

Rivers and streams of waters,

In the day of the igreat slaughter,

When the towers fall.

26Moreover jthe light of the moon will be as the light of the sun,

And the light of the sun will be sevenfold,

As the light of seven days,

In the day that the LORD binds up the bruise of His people

And heals the stroke of their wound.

Judgment on Assyria

27Behold, the name of the LORD comes from afar,

Burning with His anger,

And His burden is heavy;

His lips are full of indignation,

And His tongue like a devouring fire.

28k His breath is like an overflowing stream,

l Which reaches up to the neck,

To sift the nations with the sieve of futility;

And there shall be ma bridle in the jaws of the people,

Causing them to err.

29You shall have a song

As in the night when a holy festival is kept,

And gladness of heart as when one goes with a flute,

To come into nthe mountain of the LORD,

To 8the Mighty One of Israel.

30o The LORD will cause His glorious voice to be heard,

And show the descent of His arm,

With the indignation of His anger

And the flame of a devouring fire,

With scattering, tempest, pand hailstones.

31For qthrough the voice of the LORD

Assyria will be 9beaten down,

As He strikes with the rrod.

32And in every place where the staff of punishment passes,

Which the LORD lays on him,

It will be with tambourines and harps;

And in battles of sbrandishing He will fight with it.

33t For Tophet was established of old,

Yes, for the king it is prepared.

He has made it deep and large;

Its pyre is fire with much wood;

The breath of the LORD, like a stream of brimstone,

Kindles it.

The Folly of Not Trusting God

Isaiah 31

God, Not Egypt, Will Defend Judah

1Woe to those awho go down to Egypt for help,

And brely on horses,

Who trust in chariots because they are many,

And in horsemen because they are very strong,

But who do not look to the Holy One of Israel,

c Nor seek the LORD!

2Yet He also is wise and will bring disaster,

And dwill not 1call back His words,

But will arise against the house of evildoers,

And against the help of those who work iniquity.

3Now the Egyptians are men, and not God;

And their horses are flesh, and not spirit.

When the LORD stretches out His hand,

Both he who helps will fall,

And he who is helped will fall down;

They all will perish etogether.

God Will Deliver Jerusalem

4For thus the LORD has spoken to me:

f“As a lion roars,

And a young lion over his prey

(When a multitude of shepherds is summoned against him,

He will not be afraid of their voice

Nor be disturbed by their noise),

So the LORD of hosts will come down

To fight for Mount Zion and for its hill.

5g Like birds flying about,

So will the LORD of hosts defend Jerusalem.

Defending, He will also deliver it;

Passing over, He will preserve it.”

6Return to Him against whom the children of Israel have hdeeply revolted.

7For in that day every man shall ithrow away his idols of silver and his idols of gold—jsin, which your own hands have made for yourselves.

8“Then Assyria shall kfall by a sword not of man,

And a sword not of mankind shall ldevour him.

But he shall flee from the sword,

And his young men shall become forced labor.

9m He shall cross over to his stronghold for fear,

And his princes shall be afraid of the banner,”

Says the LORD,

Whose fire is in Zion

And whose furnace is in Jerusalem.

A Reign of Righteousness

Isaiah 32

Women of Jerusalem Warned

1Behold, aa king will reign in righteousness,

And princes will rule with justice.

2A man will be as a hiding place from the wind,

And ba 1cover from the tempest,

As rivers of water in a dry place,

As the shadow of a great rock in a weary land.

3c The eyes of those who see will not be dim,

And the ears of those who hear will listen.

4Also the heart of the 2rash will dunderstand knowledge,

And the tongue of the stammerers will be ready to speak plainly.

5The foolish person will no longer be called 3generous,

Nor the miser said to be bountiful;

6For the foolish person will speak foolishness,

And his heart will work einiquity:

To practice ungodliness,

To utter error against the LORD,

To keep the hungry unsatisfied,

And he will cause the drink of the thirsty to fail.

7Also the schemes of the schemer are evil;

He devises wicked plans

To destroy the poor with flying words,

Even when the needy speaks justice.

8But a 4generous man devises generous things,

And by generosity he shall stand.

Consequences of Complacency

9Rise up, you women gwho are at ease,

Hear my voice;

You complacent daughters,

Give ear to my speech.

10In a year and some days

You will be troubled, you complacent women;

For the vintage will fail,

The gathering will not come.

11Tremble, you women who are at ease;

Be troubled, you complacent ones;

Strip yourselves, make yourselves bare,

And gird sackcloth on your waists.

12People shall mourn upon their breasts

For the pleasant fields, for the fruitful vine.

13h On the land of my people will come up thorns and briers,

Yes, on all the happy homes in ithe joyous city;

14j Because the palaces will be forsaken,

The bustling city will be deserted.

The forts and towers will become lairs forever,

A joy of wild donkeys, a pasture of flocks—

15Until kthe Spirit is poured upon us from on high,

And lthe wilderness becomes a fruitful field,

And the fruitful field is counted as a forest.

The Peace of God’s Reign

16Then justice will dwell in the wilderness,

And righteousness remain in the fruitful field.

17m The work of righteousness will be peace,

And the effect of righteousness, quietness and assurance forever.

18My people will dwell in a peaceful habitation,

In secure dwellings, and in quiet nresting places,

19o Though hail comes down pon the forest,

And the city is brought low in humiliation.

20Blessed are you who sow beside all waters,

Who send out freely the feet of qthe ox and the donkey.

A Prayer in Deep Distress

Isaiah 33

Salvation for Those Who Trust in God

1Woe to you awho plunder, though you have not been plundered;

And you who deal treacherously, though they have not dealt treacherously with you!

b When you cease plundering,

You will be cplundered;

When you make an end of dealing treacherously,

They will deal treacherously with you.

2O LORD, be gracious to us;

d We have waited for You.

Be 1their arm every morning,

Our salvation also in the time of trouble.

3At the noise of the tumult the people eshall flee;

When You lift Yourself up, the nations shall be scattered;

4And Your plunder shall be gathered

Like the gathering of the caterpillar;

As the running to and fro of locusts,

He shall run upon them.

5f The LORD is exalted, for He dwells on high;

He has filled Zion with justice and righteousness.

6Wisdom and knowledge will be the stability of your times,

And the strength of salvation;

The fear of the LORD is His treasure.

7Surely their valiant ones shall cry outside,

g The ambassadors of peace shall weep bitterly.

8h The highways lie waste,

The traveling man ceases.

i He has broken the covenant,

2 He has despised the 3cities,

He regards no man.

9j The earth mourns and languishes,

Lebanon is shamed and shriveled;

Sharon is like a wilderness,

And Bashan and Carmel shake off their fruits.

Impending Judgment on Zion

10“Nowk I will rise,” says the LORD;

“Now I will be exalted,

Now I will lift Myself up.

11l You shall conceive chaff,

You shall bring forth stubble;

Your breath, as fire, shall devour you.

12And the people shall be like the burnings of lime;

m Like thorns cut up they shall be burned in the fire.

13Hear, nyou who are afar off, what I have done;

And you who are near, acknowledge My might.”

14The sinners in Zion are afraid;

Fearfulness has seized the hypocrites:

“Who among us shall dwell with the devouring ofire?

Who among us shall dwell with everlasting burnings?”

15He who pwalks righteously and speaks uprightly,

He who despises the gain of oppressions,

Who gestures with his hands, refusing bribes,

Who stops his ears from hearing of bloodshed,

And qshuts his eyes from seeing evil:

16He will dwell on 4high;

His place of defense will be the fortress of rocks;

Bread will be given him,

His water will be sure.

The Land of the Majestic King

17Your eyes will see the King in His rbeauty;

They will see the land that is very far off.

18Your heart will meditate on terror:

s“Where is the scribe?

Where is he who weighs?

Where is he who counts the towers?”

19t You will not see a fierce people,

u A people of obscure speech, beyond perception,

Of a 5stammering tongue that you cannot understand.

20v Look upon Zion, the city of our appointed feasts;

Your eyes will see wJerusalem, a quiet home,

A tabernacle that will not be taken down;

x Not one of yits stakes will ever be removed,

Nor will any of its cords be broken.

21But there the majestic LORD will be for us

A place of broad rivers and streams,

In which no 6galley with oars will sail,

Nor majestic ships pass by

22(For the LORD is our zJudge,

The LORD is our aLawgiver,

b The LORD is our King;

He will save us);

23Your tackle is loosed,

They could not strengthen their mast,

They could not spread the sail.

Then the prey of great plunder is divided;

The lame take the prey.

24And the inhabitant will not say, “I am sick”;

c The people who dwell in it will be forgiven their iniquity.

Judgment on the Nations

Isaiah 34

The LORD’s Wrath upon the Nations

1Come anear, you nations, to hear;

And heed, you people!

b Let the earth hear, and all that is in it,

The world and all things that come forth from it.

2For the indignation of the LORD is against all nations,

And His fury against all their armies;

He has utterly destroyed them,

He has given them over to the cslaughter.

3Also their slain shall be thrown out;

d Their stench shall rise from their corpses,

And the mountains shall be melted with their blood.

4e All the host of heaven shall be dissolved,

And the heavens shall be rolled up like a scroll;

f All their host shall fall down

As the leaf falls from the vine,

And as gfruit falling from a fig tree.

5“For hMy sword shall be bathed in heaven;

Indeed it ishall come down on Edom,

And on the people of My curse, for judgment.

6The jsword of the LORD is filled with blood,

It is made 1overflowing with fatness,

With the blood of lambs and goats,

With the fat of the kidneys of rams.

For kthe LORD has a sacrifice in Bozrah,

And a great slaughter in the land of Edom.

7The wild oxen shall come down with them,

And the young bulls with the mighty bulls;

Their land shall be soaked with blood,

And their dust 2saturated with fatness.”

8For it is the day of the LORD’s lvengeance,

The year of recompense for the cause of Zion.

9m Its streams shall be turned into pitch,

And its dust into brimstone;

Its land shall become burning pitch.

10It shall not be quenched night or day;

n Its smoke shall ascend forever.

o From generation to generation it shall lie waste;

No one shall pass through it forever and ever.

11p But the 3pelican and the 4porcupine shall possess it,

Also the owl and the raven shall dwell in it.

And qHe shall stretch out over it

The line of confusion and the stones of emptiness.

12They shall call its nobles to the kingdom,

But none shall be there, and all its princes shall be nothing.

13And rthorns shall come up in its palaces,

Nettles and brambles in its fortresses;

s It shall be a habitation of jackals,

A courtyard for ostriches.

14The wild beasts of the desert shall also meet with the 5jackals,

And the wild goat shall bleat to its companion;

Also 6the night creature shall rest there,

And find for herself a place of rest.

15There the arrow snake shall make her nest and lay eggs

And hatch, and gather them under her shadow;

There also shall the hawks be gathered,

Every one with her mate.

16“Search from tthe book of the LORD, and read:

Not one of these shall fail;

Not one shall lack her mate.

For My mouth has commanded it, and His Spirit has gathered them.

17He has cast the lot for them,

And His hand has divided it among them with a measuring line.

They shall possess it forever;

From generation to generation they shall dwell in it.”

The Future Glory of Zion

Isaiah 35

The Future Glory of Zion

1The awilderness and the 1wasteland shall be glad for them,

And the bdesert2 shall rejoice and blossom as the rose;

2c It shall blossom abundantly and rejoice,

Even with joy and singing.

The glory of Lebanon shall be given to it,

The excellence of Carmel and Sharon.

They shall see the dglory of the LORD,

The excellency of our God.

3e Strengthen the 3weak hands,

And make firm the 4feeble knees.

4Say to those who are fearful-hearted,

“Be strong, do not fear!

Behold, your God will come with fvengeance,

With the recompense of God;

He will come and gsave you.”

5Then the heyes of the blind shall be opened,

And ithe ears of the deaf shall be unstopped.

6Then the jlame shall leap like a deer,

And the ktongue of the dumb sing.

For lwaters shall burst forth in the wilderness,

And streams in the desert.

7The parched ground shall become a pool,

And the thirsty land springs of water;

In mthe habitation of jackals, where each lay,

There shall be grass with reeds and rushes.

8A nhighway shall be there, and a road,

And it shall be called the Highway of Holiness.

o The unclean shall not pass over it,

But it shall be for others.

Whoever walks the road, although a fool,

Shall not go astray.

9p No lion shall be there,

Nor shall any ravenous beast go up on it;

It shall not be found there.

But the redeemed shall walk there,

10And the qransomed of the LORD shall return,

And come to Zion with singing,

With everlasting joy on their heads.

They shall obtain joy and gladness,

And rsorrow and sighing shall flee away.

Isaiah 36

Sennacherib Boasts Against the LORD

(2 Kin. 18:13–37; 2 Chr. 32:1–19)

1Now ait came to pass in the fourteenth year of King Hezekiah that Sennacherib king of Assyria came up against all the fortified cities of Judah and took them.

2Then the king of Assyria sent the 1Rabshakeh with a great army from Lachish to King Hezekiah at Jerusalem. And he stood by the aqueduct from the upper pool, on the highway to the Fuller’s Field.

3And bEliakim the son of Hilkiah, who was over the household, cShebna the scribe, and Joah the son of Asaph, the recorder, came out to him.

4dThen the Rabshakeh said to them, “Say now to Hezekiah, ‘Thus says the great king, the king of Assyria: “What confidence is this in which you trust?

5“I say you speak of having plans and power for war; but they are 2mere words. Now in whom do you trust, that you rebel against me?

6“Look! You are trusting in the estaff of this broken reed, Egypt, on which if a man leans, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who ftrust in him.

7“But if you say to me, ‘We trust in the LORD our God,’ is it not He whose high places and whose altars Hezekiah has taken away, and said to Judah and Jerusalem, ‘You shall worship before this altar’?” ’

8“Now therefore, I urge you, give a pledge to my master the king of Assyria, and I will give you two thousand horses—if you are able on your part to put riders on them!

9“How then will you repel one captain of the least of my master’s servants, and put your trust in Egypt for chariots and horsemen?

10“Have I now come up without the LORD against this land to destroy it? The LORD said to me, ‘Go up against this land, and destroy it.’ ”

11Then Eliakim, Shebna, and Joah said to the Rabshakeh, “Please speak to your servants in Aramaic, for we understand it; and do not speak to us in 3Hebrew in the hearing of the people who are on the wall.”

12But the Rabshakeh said, “Has my master sent me to your master and to you to speak these words, and not to the men who sit on the wall, who will eat and drink their own waste with you?”

13Then the Rabshakeh stood and called out with a loud voice in Hebrew, and said, “Hear the words of the great king, the king of Assyria!

14“Thus says the king: ‘Do not let Hezekiah deceive you, for he will not be able to deliver you;

15‘nor let Hezekiah make you trust in the LORD, saying, “The LORD will surely deliver us; this city will not be given into the hand of the king of Assyria.” ’

16“Do not listen to Hezekiah; for thus says the king of Assyria: ‘Make peace with me by a present and come out to me; gand every one of you eat from his own vine and every one from his own fig tree, and every one of you drink the waters of his own cistern;

17‘until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards.

18‘Beware lest Hezekiah persuade you, saying, “The LORD will deliver us.” Has any one of the hgods of the nations delivered its land from the hand of the king of Assyria?

19‘Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Indeed, have they delivered iSamaria from my hand?

20‘Who among all the gods of these lands have delivered their countries from my hand, that the LORD should deliver Jerusalem from my hand?’ ”

21But they 4held their peace and answered him not a word; for the king’s commandment was, “Do not answer him.”

22Then Eliakim the son of Hilkiah, who was over the household, Shebna the scribe, and Joah the son of Asaph, the recorder, came to Hezekiah with their clothes torn, and told him the words of the Rabshakeh.

Isaiah 37

Isaiah Assures Deliverance

(2 Kin. 19:1–7)

1And aso it was, when King Hezekiah heard it, that he tore his clothes, covered himself with sackcloth, and went into the house of the LORD.

2Then he sent Eliakim, who was over the household, Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet, the son of Amoz.

3And they said to him, “Thus says Hezekiah: ‘This day is a day of btrouble and rebuke and 1blasphemy; for the children have come to birth, but there is no strength to bring them forth.

4‘It may be that the LORD your God will hear the words of the Rabshakeh, whom his master the king of Assyria has sent to creproach the living God, and will rebuke the words which the LORD your God has heard. Therefore lift up your prayer for the remnant that is left.’ ”

5So the servants of King Hezekiah came to Isaiah.

6And Isaiah said to them, “Thus you shall say to your master, ‘Thus says the LORD: “Do not be afraid of the words which you have heard, with which the servants of the king of Assyria have blasphemed Me.

7“Surely I will send a spirit upon him, and he shall hear a rumor and return to his own land; and I will cause him to fall by the sword in his own land.” ’ ”

Sennacherib’s Threat and Hezekiah’s Prayer

(2 Kin. 19:8–19)

8Then the Rabshakeh returned, and found the king of Assyria warring against Libnah, for he heard that he had departed from Lachish.

9And the king heard concerning Tirhakah king of Ethiopia, “He has come out to make war with you.” So when he heard it, he sent messengers to Hezekiah, saying,

10“Thus you shall speak to Hezekiah king of Judah, saying: ‘Do not let your God in whom you trust deceive you, saying, “Jerusalem shall not be given into the hand of the king of Assyria.”

11‘Look! You have heard what the kings of Assyria have done to all lands by utterly destroying them; and shall you be delivered?

12‘Have the dgods of the nations delivered those whom my fathers have destroyed, Gozan and Haran and Rezeph, and the people of Eden who were in Telassar?

13‘Where is the king of eHamath, the king of Arpad, and the king of the city of Sepharvaim, Hena, and Ivah?’ ”

14And Hezekiah received the letter from the hand of the messengers, and read it; and Hezekiah went up to the house of the LORD, and spread it before the LORD.

15Then Hezekiah prayed to the LORD, saying:

16“O LORD of hosts, God of Israel, the One who dwells between the cherubim, You are God, You falone, of all the kingdoms of the earth. You have made heaven and earth.

17g“Incline Your ear, O LORD, and hear; open Your eyes, O LORD, and see; and hhear all the words of Sennacherib, which he has sent to reproach the living God.

18“Truly, LORD, the kings of Assyria have laid waste all the nations and their ilands,

19“and have cast their gods into the fire; for they were jnot gods, but the work of men’s hands—wood and stone. Therefore they destroyed them.

20“Now therefore, O LORD our God, ksave us from his hand, that all the kingdoms of the earth may lknow that You are the LORD, You alone.”

The Word of the LORD Concerning Sennacherib

(2 Kin. 19:20–34)

21Then Isaiah the son of Amoz sent to Hezekiah, saying, “Thus says the LORD God of Israel, ‘Because you have prayed to Me against Sennacherib king of Assyria,

22‘this is the word which the LORD has spoken concerning him:

“The virgin, the daughter of Zion,

Has despised you, laughed you to scorn;

The daughter of Jerusalem

Has shaken her head behind your back!

23“Whom have you reproached and blasphemed?

Against whom have you raised your voice,

And lifted up your eyes on high?

Against the Holy One of Israel.

24By your servants you have reproached the Lord,

And said, ‘By the multitude of my chariots

I have come up to the height of the mountains,

To the limits of Lebanon;

I will cut down its tall cedars

And its choice cypress trees;

I will enter its farthest height,

To its fruitful forest.

25I have dug and drunk water,

And with the soles of my feet I have dried up

All the brooks of 2defense.’

26“Did you not hear mlong ago

How I made it,

From ancient times that I formed it?

Now I have brought it to pass,

That you should be

For crushing fortified cities into heaps of ruins.

27Therefore their inhabitants had little power;

They were dismayed and confounded;

They were as the grass of the field

And the green herb,

As the grass on the housetops

And grain blighted before it is grown.

28“But I know your dwelling place,

Your going out and your coming in,

And your rage against Me.

29Because your rage against Me and your tumult

Have come up to My ears,

Therefore nI will put My hook in your nose

And My bridle in your lips,

And I will oturn you back

By the way which you came.” ’

30“This shall be a sign to you:

You shall eat this year such as grows of itself,

And the second year what springs from the same;

Also in the third year sow and reap,

Plant vineyards and eat the fruit of them.

31And the remnant who have escaped of the house of Judah

Shall again take root downward,

And bear fruit upward.

32For out of Jerusalem shall go a remnant,

And those who escape from Mount Zion.

The pzeal of the LORD of hosts will do this.

33“Therefore thus says the LORD concerning the king of Assyria:

‘He shall not come into this city,

Nor shoot an arrow there,

Nor come before it with shield,

Nor build a siege mound against it.

34By the way that he came,

By the same shall he return;

And he shall not come into this city,’

Says the LORD.

35‘For I will qdefend this city, to save it

For My own sake and for My servant rDavid’s sake.’ ”

Sennacherib’s Defeat and Death

(2 Kin. 19:35–37)

36Then the sangel3 of the LORD went out, and 4killed in the camp of the Assyrians one hundred and eighty-five thousand; and when people arose early in the morning, there were the corpses—all dead.

37So Sennacherib king of Assyria departed and went away, returned home, and remained at Nineveh.

38Now it came to pass, as he was worshiping in the house of Nisroch his god, that his sons Adrammelech and Sharezer struck him down with the sword; and they escaped into the land of Ararat. Then tEsarhaddon his son reigned in his place.

Isaiah 38

Hezekiah’s Life Extended

(2 Kin. 20:1–11; 2 Chr. 32:24–26)

1In athose days Hezekiah was sick and near death. And Isaiah the prophet, the son of Amoz, went to him and said to him, “Thus says the LORD: b‘Set your house in order, for you shall die and not live.’ ”

2Then Hezekiah turned his face toward the wall, and prayed to the LORD,

3and said, c“Remember now, O LORD, I pray, how I have walked before You in truth and with a 1loyal heart, and have done what is good in Your dsight.” And Hezekiah wept bitterly.

4And the word of the LORD came to Isaiah, saying,

5“Go and tell Hezekiah, ‘Thus says the LORD, the God of David your father: “I have heard your prayer, I have seen your tears; surely I will add to your days fifteen years.

6“I will deliver you and this city from the hand of the king of Assyria, and eI will defend this city.” ’

7“And this is fthe sign to you from the LORD, that the LORD will do this thing which He has spoken:

8“Behold, I will bring the shadow on the sundial, which has gone down with the sun on the sundial of Ahaz, ten degrees backward.” So the sun returned ten degrees on the dial by which it had gone down.

9This is the writing of Hezekiah king of Judah, when he had been sick and had recovered from his sickness:

10I said,

“In the prime of my life

I shall go to the gates of Sheol;

I am deprived of the remainder of my years.”

11I said,

“I shall not see 2YAH,

The LORD gin the land of the living;

I shall observe man no more 3among the inhabitants of 4the world.

12h My life span is gone,

Taken from me like a shepherd’s tent;

I have cut off my life like a weaver.

He cuts me off from the loom;

From day until night You make an end of me.

13I have considered until morning—

Like a lion,

So He breaks all my bones;

From day until night You make an end of me.

14Like a crane or a swallow, so I chattered;

i I mourned like a dove;

My eyes fail from looking upward.

O 5LORD, I am oppressed;

6 Undertake for me!

15“What shall I say?

7 He has both spoken to me,

And He Himself has done it.

I shall walk carefully all my years

j In the bitterness of my soul.

16O Lord, by these things men live;

And in all these things is the life of my spirit;

So You will restore me and make me live.

17Indeed it was for my own peace

That I had great bitterness;

But You have lovingly delivered my soul from the pit of corruption,

For You have cast all my sins behind Your back.

18For kSheol cannot thank You,

Death cannot praise You;

Those who go down to the pit cannot hope for Your truth.

19The living, the living man, he shall praise You,

As I do this day;

l The father shall make known Your truth to the children.

20“The LORD was ready to save me;

Therefore we will sing my songs with stringed instruments

All the days of our life, in the house of the LORD.”

21Now mIsaiah had said, “Let them take a lump of figs, and apply it as a poultice on the boil, and he shall recover.”

22And nHezekiah had said, “What is the sign that I shall go up to the house of the LORD?”

Isaiah 39

The Babylonian Envoys

(2 Kin. 20:12–19)

1At athat time 1Merodach-Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick and had recovered.

2bAnd Hezekiah was pleased with them, and showed them the house of his treasures—the silver and gold, the spices and precious ointment, and all his armory—all that was found among his treasures. There was nothing in his house or in all his dominion that Hezekiah did not show them.

3Then Isaiah the prophet went to King Hezekiah, and said to him, “What did these men say, and from where did they come to you?” So Hezekiah said, “They came to me from a cfar country, from Babylon.”

4And he said, “What have they seen in your house?” So Hezekiah answered, “They have seen all that is in my house; there is nothing among my treasures that I have not shown them.”

5Then Isaiah said to Hezekiah, “Hear the word of the LORD of hosts:

6‘Behold, the days are coming dwhen all that is in your house, and what your fathers have accumulated until this day, shall be carried to Babylon; nothing shall be left,’ says the LORD.

7‘And they shall take away some of your esons who will descend from you, whom you will beget; and they shall be eunuchs in the palace of the king of Babylon.’ ”

8So Hezekiah said to Isaiah, f“The word of the LORD which you have spoken is good!” For he said, “At least there will be peace and truth in my days.”

Isaiah 40

God’s People Are Comforted

(cf. Luke 3:4–6)

1“Comfort, yes, comfort My people!”

Says your God.

2“Speak 1comfort to Jerusalem, and cry out to her,

That her warfare is ended,

That her iniquity is pardoned;

a For she has received from the LORD’s hand

Double for all her sins.”

3b The voice of one crying in the wilderness:

c“Prepare the way of the LORD;

d Make straight 2in the desert

A highway for our God.

4Every valley shall be exalted

And every mountain and hill brought low;

e The crooked places shall be made 3straight

And the rough places smooth;

5The fglory of the LORD shall be revealed,

And all flesh shall see it together;

For the mouth of the LORD has spoken.”

6The voice said, “Cry out!”

And 4he said, “What shall I cry?”

g“All flesh is grass,

And all its loveliness is like the flower of the field.

7The grass withers, the flower fades,

Because the breath of the LORD blows upon it;

Surely the people are grass.

8The grass withers, the flower fades,

But hthe word of our God stands forever.”

9O Zion,

You who bring good tidings,

Get up into the high mountain;

O Jerusalem,

You who bring good tidings,

Lift up your voice with strength,

Lift it up, be not afraid;

Say to the cities of Judah, “Behold your God!”

10Behold, the Lord GOD shall come 5with a strong hand,

And iHis arm shall rule for Him;

Behold, jHis reward is with Him,

And His 6work before Him.

11He will kfeed His flock like a shepherd;

He will gather the lambs with His arm,

And carry them in His bosom,

And gently lead those who are with young.

12l Who has measured the 7waters in the hollow of His hand,

Measured heaven with a 8span

And calculated the dust of the earth in a measure?

Weighed the mountains in scales

And the hills in a balance?

13m Who has directed the Spirit of the LORD,

Or as His counselor has taught Him?

14With whom did He take counsel, and who instructed Him,

And ntaught Him in the path of justice?

Who taught Him knowledge,

And showed Him the way of understanding?

15Behold, the nations are as a drop in a bucket,

And are counted as the small dust on the scales;

Look, He lifts up the isles as a very little thing.

16And Lebanon is not sufficient to burn,

Nor its beasts sufficient for a burnt offering.

17All nations before Him are as onothing,

And pthey are counted by Him less than nothing and worthless.

18To whom then will you qliken God?

Or what likeness will you compare to Him?

19r The workman molds an image,

The goldsmith overspreads it with gold,

And the silversmith casts silver chains.

20Whoever is too impoverished for such 9a contribution

Chooses a tree that will not rot;

He seeks for himself a skillful workman

s To prepare a carved image that will not totter.

21t Have you not known?

Have you not heard?

Has it not been told you from the beginning?

Have you not understood from the foundations of the earth?

22It is He who sits above the circle of the earth,

And its inhabitants are like grasshoppers,

Who ustretches out the heavens like a curtain,

And spreads them out like a vtent to dwell in.

23He 10brings the wprinces to nothing;

He makes the judges of the earth useless.

24Scarcely shall they be planted,

Scarcely shall they be sown,

Scarcely shall their stock take root in the earth,

When He will also blow on them,

And they will wither,

And the whirlwind will take them away like stubble.

25“Tox whom then will you liken Me,

Or to whom shall I be equal?” says the Holy One.

26Lift up your eyes on high,

And see who has created these things,

Who brings out their host by number;

y He calls them all by name,

By the greatness of His might

And the strength of His power;

Not one is missing.

27z Why do you say, O Jacob,

And speak, O Israel:

“My way is hidden from the LORD,

And my just claim is passed over by my God”?

28Have you not known?

Have you not heard?

The everlasting God, the LORD,

The Creator of the ends of the earth,

Neither faints nor is weary.

a His understanding is unsearchable.

29He gives power to the weak,

And to those who have no might He increases strength.

30Even the youths shall faint and be weary,

And the young men shall utterly fall,

31But those who bwait on the LORD

c Shall renew their strength;

They shall mount up with wings like eagles,

They shall run and not be weary,

They shall walk and not faint.

Israel Assured of God’s Help

Isaiah 41

The Final Restoration of Israel

1“Keep asilence before Me, O coastlands,

And let the people renew their strength!

Let them come near, then let them speak;

Let us bcome near together for judgment.

2“Who raised up one cfrom the east?

Who in righteousness called him to His feet?

Who dgave the nations before him,

And made him rule over kings?

Who gave them as the dust to his sword,

As driven stubble to his bow?

3Who pursued them, and passed 1safely

By the way that he had not gone with his feet?

4e Who has performed and done it,

Calling the generations from the beginning?

‘I, the LORD, am fthe first;

And with the last I am gHe.’ ”

5The coastlands saw it and feared,

The ends of the earth were afraid;

They drew near and came.

6h Everyone helped his neighbor,

And said to his brother,

2“Be of good courage!”

7i So the craftsman encouraged the jgoldsmith;3

He who smooths with the hammer inspired him who strikes the anvil,

Saying, 4“It is ready for the soldering”;

Then he fastened it with pegs,

k That it might not totter.

8“But you, Israel, are My servant,

Jacob whom I have lchosen,

The descendants of Abraham My mfriend.

9You whom I have taken from the ends of the earth,

And called from its farthest regions,

And said to you,

‘You are My servant,

I have chosen you and have not cast you away:

10n Fear not, ofor I am with you;

Be not dismayed, for I am your God.

I will strengthen you,

Yes, I will help you,

I will uphold you with My righteous right hand.’

11“Behold, all those who were incensed against you

Shall be pashamed and disgraced;

They shall be as nothing,

And those who strive with you shall perish.

12You shall seek them and not find them—

5 Those who contended with you.

Those who war against you

Shall be as nothing,

As a nonexistent thing.

13For I, the LORD your God, will hold your right hand,

Saying to you, ‘Fear not, I will help you.’

14“Fear not, you qworm Jacob,

You men of Israel!

I will help you,” says the LORD

And your Redeemer, the Holy One of Israel.

15“Behold, rI will make you into a new threshing sledge with sharp teeth;

You shall thresh the mountains and beat them small,

And make the hills like chaff.

16You shall swinnow them, the wind shall carry them away,

And the whirlwind shall scatter them;

You shall rejoice in the LORD,

And tglory in the Holy One of Israel.

17“The poor and needy seek water, but there is none,

Their tongues fail for thirst.

I, the LORD, will hear them;

I, the God of Israel, will not uforsake them.

18I will open vrivers in desolate heights,

And fountains in the midst of the valleys;

I will make the wwilderness a pool of water,

And the dry land springs of water.

19I will plant in the wilderness the cedar and the acacia tree,

The myrtle and the oil tree;

I will set in the xdesert the cypress tree and the pine

And the box tree together,

20y That they may see and know,

And consider and understand together,

That the hand of the LORD has done this,

And the Holy One of Israel has created it.

The Futility of Idols

21“Present your case,” says the LORD.

“Bring forth your strong reasons,” says the zKing of Jacob.

22“Leta them bring forth and show us what will happen;

Let them show the bformer things, what they were,

That we may 6consider them,

And know the latter end of them;

Or declare to us things to come.

23c Show the things that are to come hereafter,

That we may know that you are gods;

Yes, ddo good or do evil,

That we may be dismayed and see it together.

24Indeed eyou are nothing,

And your work is nothing;

He who chooses you is an abomination.

25“I have raised up one from the north,

And he shall come;

From the 7rising of the sun fhe shall call on My name;

g And he shall come against princes as though mortar,

As the potter treads clay.

26h Who has declared from the beginning, that we may know?

And former times, that we may say, ‘He is righteous’?

Surely there is no one who shows,

Surely there is no one who declares,

Surely there is no one who hears your words.

27i The first time jI said to Zion,

‘Look, there they are!’

And I will give to Jerusalem one who brings good tidings.

28k For I looked, and there was no man;

I looked among them, but there was no counselor,

Who, when I asked of them, could answer a word.

29l Indeed they are all 8worthless;

Their works are nothing;

Their molded images are wind and confusion.

The Servant of the LORD

Isaiah 42

The Servant Comes to Glorify the LORD

1“Behold! aMy Servant whom I uphold,

My 1Elect One in whom My soul bdelights!

c I have put My Spirit upon Him;

He will bring forth justice to the Gentiles.

2He will not cry out, nor raise His voice,

Nor cause His voice to be heard in the street.

3A bruised reed He will not break,

And 2smoking flax He will not 3quench;

He will bring forth justice for truth.

4He will not fail nor be discouraged,

Till He has established justice in the earth;

d And the coastlands shall wait for His law.”

5Thus says God the LORD,

e Who created the heavens and stretched them out,

Who spread forth the earth and that which comes from it,

f Who gives breath to the people on it,

And spirit to those who walk on it:

6“I,g the LORD, have called You in righteousness,

And will hold Your hand;

I will keep You hand give You as a covenant to the people,

As ia light to the Gentiles,

7j To open blind eyes,

To kbring out prisoners from the prison,

Those who sit in ldarkness from the prison house.

8I am the LORD, that is My name;

And My mglory I will not give to another,

Nor My praise to carved images.

9Behold, the former things have come to pass,

And new things I declare;

Before they spring forth I tell you of them.”

Praise to the LORD

10n Sing to the LORD a new song,

And His praise from the ends of the earth,

o You who go down to the sea, and 4all that is in it,

You coastlands and you inhabitants of them!

11Let the wilderness and its cities lift up their voice,

The villages that Kedar inhabits.

Let the inhabitants of Sela sing,

Let them shout from the top of the mountains.

12Let them give glory to the LORD,

And declare His praise in the coastlands.

13The LORD shall go forth like a mighty man;

He shall stir up His zeal like a man of war.

He shall cry out, pyes, shout aloud;

He shall prevail against His enemies.

Promise of the LORD’s Help

14“I have held My peace a long time,

I have been still and restrained Myself.

Now I will cry like a woman in 5labor,

I will pant and gasp at once.

15I will lay waste the mountains and hills,

And dry up all their vegetation;

I will make the rivers coastlands,

And I will dry up the pools.

16I will bring the blind by a way they did not know;

I will lead them in paths they have not known.

I will make darkness light before them,

And crooked places straight.

These things I will do for them,

And not forsake them.

17They shall be qturned back,

They shall be greatly ashamed,

Who trust in carved images,

Who say to the molded images,

‘You are our gods.’

18“Hear, you deaf;

And look, you blind, that you may see.

19r Who is blind but My servant,

Or deaf as My messenger whom I send?

Who is blind as he who is perfect,

And blind as the LORD’s servant?

20Seeing many things, sbut you do not observe;

Opening the ears, but he does not hear.”

Israel’s Obstinate Disobedience

21The LORD is well pleased for His righteousness’ sake;

He will exalt the law and make it honorable.

22But this is a people robbed and plundered;

All of them are 6snared in holes,

And they are hidden in prison houses;

They are for prey, and no one delivers;

For plunder, and no one says, “Restore!”

23Who among you will give ear to this?

Who will listen and hear for the time to come?

24Who gave Jacob for plunder, and Israel to the robbers?

Was it not the LORD,

He against whom we have sinned?

t For they would not walk in His ways,

Nor were they obedient to His law.

25Therefore He has poured on him the fury of His anger

And the strength of battle;

u It has set him on fire all around,

v Yet he did not know;

And it burned him,

Yet he did not take it to wheart.

The Redeemer of Israel

Isaiah 43

The LORD the Only Redeemer

1But now, thus says the LORD, who created you, O Jacob,

And He who formed you, O Israel:

“Fear not, afor I have redeemed you;

b I have called you by your name;

You are Mine.

2c When you pass through the waters, dI will be with you;

And through the rivers, they shall not overflow you.

When you ewalk through the fire, you shall not be burned,

Nor shall the flame scorch you.

3For I am the LORD your God,

The Holy One of Israel, your Savior;

f I gave Egypt for your ransom,

Ethiopia and Seba in your place.

4Since you were precious in My sight,

You have been honored,

And I have gloved you;

Therefore I will give men for you,

And people for your life.

5h Fear not, for I am with you;

I will bring your descendants from the east,

And igather you from the west;

6I will say to the jnorth, ‘Give them up!’

And to the south, ‘Do not keep them back!’

Bring My sons from afar,

And My daughters from the ends of the earth—

7Everyone who is kcalled by My name,

Whom lI have created for My glory;

I have formed him, yes, I have made him.”

8m Bring out the blind people who have eyes,

And the ndeaf who have ears.

9Let all the nations be gathered together,

And let the people be assembled.

o Who among them can declare this,

And show us former things?

Let them bring out their witnesses, that they may be justified;

Or let them hear and say, “It is truth.”

10“Youp are My witnesses,” says the LORD,

q“And My servant whom I have chosen,

That you may know and rbelieve Me,

And understand that I am He.

Before Me there was no God formed,

Nor shall there be after Me.

11I, even I, sam the LORD,

And besides Me there is no savior.

12I have declared and saved,

I have proclaimed,

And there was no tforeign god among you;

u Therefore you are My witnesses,”

Says the LORD, “that I am God.

13v Indeed before the day was, I am He;

And there is no one who can deliver out of My hand;

I work, and who will wreverse it?”

14Thus says the LORD, your Redeemer,

The Holy One of Israel:

“For your sake I will send to Babylon,

And bring them all down as fugitives—

The Chaldeans, who rejoice in their ships.

15I am the LORD, your Holy One,

The Creator of Israel, your xKing.”

16Thus says the LORD, who ymakes a way in the sea

And a zpath through the mighty waters,

17Who abrings forth the chariot and horse,

The army and the power

(They shall lie down together, they shall not rise;

They are extinguished, they are quenched like a wick):

18“Dob not remember the former things,

Nor consider the things of old.

19Behold, I will do a cnew thing,

Now it shall spring forth;

Shall you not know it?

d I will even make a road in the wilderness

And rivers in the desert.

20The beast of the field will honor Me,

The jackals and the ostriches,

Because eI give waters in the wilderness

And rivers in the desert,

To give drink to My people, My chosen.

21f This people I have formed for Myself;

They shall declare My gpraise.

Pleading with Unfaithful Israel

22“But you have not called upon Me, O Jacob;

And you hhave been weary of Me, O Israel.

23i You have not brought Me the sheep for your burnt offerings,

Nor have you honored Me with your sacrifices.

I have not caused you to serve with grain offerings,

Nor wearied you with incense.

24You have bought Me no sweet cane with money,

Nor have you satisfied Me with the fat of your sacrifices;

But you have burdened Me with your sins,

You have jwearied Me with your iniquities.

25“I, even I, am He who kblots out your transgressions lfor My own sake;

m And I will not remember your sins.

26Put Me in remembrance;

Let us contend together;

State your case, that you may be 1acquitted.

27Your first father sinned,

And your 2mediators have transgressed against Me.

28Therefore I will profane the princes of the sanctuary;

n I will give Jacob to the curse,

And Israel to reproaches.

God’s Blessing on Israel

Isaiah 44

The Folly of Idolatry

1“Yet hear now, O Jacob My servant,

And Israel whom I have chosen.

2Thus says the LORD who made you

And formed you from the womb, who will help you:

‘Fear not, O Jacob My servant;

And you, Jeshurun, whom I have chosen.

3For I will pour water on him who is thirsty,

And floods on the dry ground;

I will pour My Spirit on your descendants,

And My blessing on your offspring;

4They will spring up among the grass

Like willows by the watercourses.’

5One will say, ‘I am the LORD’s’;

Another will call himself by the name of Jacob;

Another will write with his hand, ‘The LORD’s,’

And name himself by the name of Israel.

There Is No Other God

6“Thus says the LORD, the King of Israel,

And his Redeemer, the LORD of hosts:

a‘I am the First and I am the Last;

Besides Me there is no God.

7And bwho can proclaim as I do?

Then let him declare it and set it in order for Me,

Since I appointed the ancient people.

And the things that are coming and shall come,

Let them show these to them.

8Do not fear, nor be afraid;

c Have I not told you from that time, and declared it?

d You are My witnesses.

Is there a God besides Me?

Indeed ethere is no other Rock;

I know not one.’ ”

Idolatry Is Foolishness

9f Those who make an image, all of them are useless,

And their precious things shall not profit;

They are their own witnesses;

g They neither see nor know, that they may be ashamed.

10Who would form a god or mold an image

h That profits him nothing?

11Surely all his companions would be iashamed;

And the workmen, they are mere men.

Let them all be gathered together,

Let them stand up;

Yet they shall fear,

They shall be ashamed together.

12j The blacksmith with the tongs works one in the coals,

Fashions it with hammers,

And works it with the strength of his arms.

Even so, he is hungry, and his strength fails;

He drinks no water and is faint.

13The craftsman stretches out his rule,

He marks one out with chalk;

He fashions it with a plane,

He marks it out with the compass,

And makes it like the figure of a man,

According to the beauty of a man, that it may remain in the house.

14He cuts down cedars for himself,

And takes the cypress and the oak;

He 1secures it for himself among the trees of the forest.

He plants a pine, and the rain nourishes it.

15Then it shall be for a man to burn,

For he will take some of it and warm himself;

Yes, he kindles it and bakes bread;

Indeed he makes a god and worships it;

He makes it a carved image, and falls down to it.

16He burns half of it in the fire;

With this half he eats meat;

He roasts a roast, and is satisfied.

He even warms himself and says,

“Ah! I am warm,

I have seen the fire.”

17And the rest of it he makes into a god,

His carved image.

He falls down before it and worships it,

Prays to it and says,

“Deliver me, for you are my god!”

18k They do not know nor understand;

For lHe has 2shut their eyes, so that they cannot see,

And their hearts, so that they cannot munderstand.

19And no one nconsiders in his heart,

Nor is there knowledge nor understanding to say,

“I have burned half of it in the fire,

Yes, I have also baked bread on its coals;

I have roasted meat and eaten it;

And shall I make the rest of it an abomination?

Shall I fall down before a block of wood?”

20He feeds on ashes;

o A deceived heart has turned him aside;

And he cannot deliver his soul,

Nor say, “Is there not a plie in my right hand?”

Israel Is Not Forgotten

21“Remember these, O Jacob,

And Israel, for you are My servant;

I have formed you, you are My servant;

O Israel, you will not be qforgotten by Me!

22r I have blotted out, like a thick cloud, your transgressions,

And like a cloud, your sins.

Return to Me, for sI have redeemed you.”

23t Sing, O heavens, for the LORD has done it!

Shout, you lower parts of the earth;

Break forth into singing, you mountains,

O forest, and every tree in it!

For the LORD has redeemed Jacob,

And uglorified Himself in Israel.

Judah Will Be Restored

24Thus says the LORD, vyour Redeemer,

And wHe who formed you from the womb:

“I am the LORD, who makes all things,

x Who stretches out the heavens 3all alone,

Who spreads abroad the earth by Myself;

25Who yfrustrates the signs zof the babblers,

And drives diviners mad;

Who turns wise men backward,

a And makes their knowledge foolishness;

26b Who confirms the word of His servant,

And performs the counsel of His messengers;

Who says to Jerusalem, ‘You shall be inhabited,’

To the cities of Judah, ‘You shall be built,’

And I will raise up her waste places;

27c Who says to the deep, ‘Be dry!

And I will dry up your rivers’;

28Who says of dCyrus, ‘He is My shepherd,

And he shall perform all My pleasure,

Saying to Jerusalem, e“You shall be built,”

And to the temple, “Your foundation shall be laid.” ’

Cyrus, God’s Instrument

Isaiah 45

Salvation Will Come Only by the LORD

1“Thus says the LORD to His anointed,

To aCyrus, whose bright hand I have 1held—

c To subdue nations before him

And dloose the armor of kings,

To open before him the double doors,

So that the gates will not be shut:

2‘I will go before you

e And2 make the 3crooked places straight;

f I will break in pieces the gates of bronze

And cut the bars of iron.

3I will give you the treasures of darkness

And hidden riches of secret places,

g That you may know that I, the LORD,

Who hcall you by your name,

Am the God of Israel.

4For iJacob My servant’s sake,

And Israel My elect,

I have even called you by your name;

I have named you, though you have not known Me.

5I jam the LORD, and kthere is no other;

There is no God besides Me.

l I will gird you, though you have not known Me,

6m That they may nknow from the rising of the sun to its setting

That there is none besides Me.

I am the LORD, and there is no other;

7I form the light and create darkness,

I make peace and ocreate calamity;

I, the LORD, do all these things.’

8“Rainp down, you heavens, from above,

And let the skies pour down righteousness;

Let the earth open, let them bring forth salvation,

And let righteousness spring up together.

I, the LORD, have created it.

9“Woe to him who strives with qhis Maker!

Let the potsherd strive with the potsherds of the earth!

r Shall the clay say to him who forms it, ‘What are you making?’

Or shall your handiwork say, ‘He has no hands’?

10Woe to him who says to his father, ‘What are you begetting?’

Or to the woman, ‘What have you brought forth?’ ”

11Thus says the LORD,

The Holy One of Israel, and his Maker:

s“Ask Me of things to come concerning tMy sons;

And concerning uthe work of My hands, you command Me.

12v I have made the earth,

And wcreated man on it.

I—My hands—stretched out the heavens,

And xall their host I have commanded.

13y I have raised him up in righteousness,

And I will 4direct all his ways;

He shall zbuild My city

And let My exiles go free,

a Not for price nor reward,”

Says the LORD of hosts.

The LORD, the Only Savior

14Thus says the LORD:

b“The labor of Egypt and merchandise of Cush

And of the Sabeans, men of stature,

Shall come over to you, and they shall be yours;

They shall walk behind you,

They shall come over cin chains;

And they shall bow down to you.

They will make supplication to you, saying, d‘Surely God is in you,

And there is no other;

e There is no other God.’ ”

15Truly You are God, fwho hide Yourself,

O God of Israel, the Savior!

16They shall be gashamed

And also disgraced, all of them;

They shall go in confusion together,

Who are makers of idols.

17h But Israel shall be saved by the LORD

With an ieverlasting salvation;

You shall not be ashamed or jdisgraced

Forever and ever.

18For thus says the LORD,

k Who created the heavens,

Who is God,

Who formed the earth and made it,

Who has established it,

Who did not create it 5in vain,

Who formed it to be linhabited:

m“I am the LORD, and there is no other.

19I have not spoken in nsecret,

In a dark place of the earth;

I did not say to the seed of Jacob,

‘Seek Me 6in vain’;

o I, the LORD, speak righteousness,

I declare things that are right.

20“Assemble yourselves and come;

Draw near together,

You who have escaped from the nations.

p They have no knowledge,

Who carry the wood of their carved image,

And pray to a god that cannot save.

21Tell and bring forth your case;

Yes, let them take counsel together.

q Who has declared this from ancient time?

Who has told it from that time?

Have not I, the LORD?

r And there is no other God besides Me,

A just God and a Savior;

There is none besides Me.

22“Look to Me, and be saved,

s All you ends of the earth!

For I am God, and there is no other.

23t I have sworn by Myself;

The word has gone out of My mouth in righteousness,

And shall not return,

That to Me every uknee shall bow,

v Every tongue shall take an oath.

24He shall say,

7‘Surely in the LORD I have wrighteousness and strength.

To Him men shall come,

And xall shall be ashamed

Who are incensed against Him.

25y In the LORD all the descendants of Israel

Shall be justified, and zshall glory.’ ”

Dead Idols and the Living God

Isaiah 46

The Power of the LORD and the Weakness of Idols

1Bel abows down, Nebo stoops;

Their idols were on the beasts and on the cattle.

Your carriages were heavily loaded,

b A burden to the weary beast.

2They stoop, they bow down together;

They could not deliver the burden,

c But have themselves gone into captivity.

3“Listen to Me, O house of Jacob,

And all the remnant of the house of Israel,

d Who have been upheld by Me from 1birth,

Who have been carried from the womb:

4Even to your old age, eI am He,

And even to gray hairs fI will carry you!

I have made, and I will bear;

Even I will carry, and will deliver you.

5“Tog whom will you liken Me, and make Me equal

And compare Me, that we should be alike?

6h They lavish gold out of the bag,

And weigh silver on the scales;

They hire a igoldsmith, and he makes it a god;

They prostrate themselves, yes, they worship.

7j They bear it on the shoulder, they carry it

And set it in its place, and it stands;

From its place it shall not move.

Though kone cries out to it, yet it cannot answer

Nor save him out of his trouble.

8“Remember this, and 2show yourselves men;

l Recall to mind, O you transgressors.

9m Remember the former things of old,

For I am God, and nthere is no other;

I am God, and there is none like Me,

10o Declaring the end from the beginning,

And from ancient times things that are not yet done,

Saying, p‘My counsel shall stand,

And I will do all My pleasure,’

11Calling a bird of prey qfrom the east,

The man rwho executes My counsel, from a far country.

Indeed sI have spoken it;

I will also bring it to pass.

I have purposed it;

I will also do it.

12“Listen to Me, you tstubborn-hearted,

u Who are far from righteousness:

13v I bring My righteousness near, it shall not be far off;

My salvation wshall not 3linger.

And I will place xsalvation in Zion,

For Israel My glory.

The Humiliation of Babylon

Isaiah 47

Judgment on Babylon

1“Come adown and bsit in the dust,

O virgin daughter of cBabylon;

Sit on the ground without a throne,

O daughter of the Chaldeans!

For you shall no more be called

Tender and 1delicate.

2d Take the millstones and grind meal.

Remove your veil,

Take off the skirt,

Uncover the thigh,

Pass through the rivers.

3e Your nakedness shall be uncovered,

Yes, your shame will be seen;

f I will take vengeance,

And I will not arbitrate with a man.”

4As for gour Redeemer, the LORD of hosts is His name,

The Holy One of Israel.

5“Sit in hsilence, and go into darkness,

O daughter of the Chaldeans;

i For you shall no longer be called

The Lady of Kingdoms.

6j I was angry with My people;

k I have profaned My inheritance,

And given them into your hand.

You showed them no mercy;

l On the elderly you laid your yoke very heavily.

7And you said, ‘I shall be ma lady forever,’

So that you did not ntake these things to heart,

o Nor remember the latter end of them.

8“Therefore hear this now, you who are given to pleasures,

Who dwell securely,

Who say in your heart,

‘I am, and there is no one else besides me;

I shall not sit as a widow,

Nor shall I know the loss of children’;

9But these two things shall come to you

p In a moment, in one day:

The loss of children, and widowhood.

They shall come upon you in their fullness

Because of the multitude of your sorceries,

For the great abundance of your enchantments.

10“For you have trusted in your wickedness;

You have said, ‘No one qsees me’;

Your wisdom and your knowledge have 2warped you;

And you have said in your heart,

‘I am, and there is no one else besides me.’

11Therefore evil shall come upon you;

You shall not know from where it arises.

And trouble shall fall upon you;

You will not be able 3to put it off.

And rdesolation shall come upon you ssuddenly,

Which you shall not know.

12“Stand now with your enchantments

And the multitude of your sorceries,

In which you have labored from your youth—

Perhaps you will be able to profit,

Perhaps you will prevail.

13t You are wearied in the multitude of your counsels;

Let now uthe4 astrologers, the stargazers,

And 5the monthly prognosticators

Stand up and save you

From what shall come upon you.

14Behold, they shall be vas stubble,

The fire shall wburn them;

They shall not deliver themselves

From the power of the flame;

It shall not be a coal to be warmed by,

Nor a fire to sit before!

15Thus shall they be to you

With whom you have labored,

x Your merchants from your youth;

They shall wander each one to his 6quarter.

No one shall save you.

Israel Refined for God’s Glory

Isaiah 48

Israel’s Unfaithfulness Rebuked

1“Hear this, O house of Jacob,

Who are called by the name of Israel,

And have come forth from the wellsprings of Judah;

Who swear by the name of the LORD,

And make mention of the God of Israel,

But anot in truth or in righteousness;

2For they call themselves bafter the holy city,

And clean on the God of Israel;

The LORD of hosts is His name:

3“I have ddeclared the former things from the beginning;

They went forth from My mouth, and I caused them to hear it.

Suddenly I did them, eand they came to pass.

4Because I knew that you were 1obstinate,

And fyour neck was an iron sinew,

And your brow bronze,

5Even from the beginning I have declared it to you;

Before it came to pass I proclaimed it to you,

Lest you should say, ‘My idol has done them,

And my carved image and my molded image

Have commanded them.’

6“You have heard;

See all this.

And will you not declare it?

I have made you hear new things from this time,

Even hidden things, and you did not know them.

7They are created now and not from the beginning;

And before this day you have not heard them,

Lest you should say, ‘Of course I knew them.’

8Surely you did not hear,

Surely you did not know;

Surely from long ago your ear was not opened.

For I knew that you would deal very treacherously,

And were called ga transgressor from the womb.

9“Forh My name’s sake iI will 2defer My anger,

And for My praise I will restrain it from you,

So that I do not cut you off.

10Behold, jI have refined you, but not as silver;

I have tested you in the kfurnace of affliction.

11For My own sake, for My own sake, I will do it;

For lhow should My name be profaned?

And mI will not give My glory to another.

God’s Ancient Plan to Redeem Israel

12“Listen to Me, O Jacob,

And Israel, My called:

I am He, nI am the oFirst,

I am also the Last.

13Indeed pMy hand has laid the foundation of the earth,

And My right hand has stretched out the heavens;

When qI call to them,

They stand up together.

14“All of you, assemble yourselves, and hear!

Who among them has declared these things?

r The LORD loves him;

s He shall do His pleasure on Babylon,

And His arm shall be against the Chaldeans.

15I, even I, have spoken;

Yes, tI have called him,

I have brought him, and his way will prosper.

16“Come near to Me, hear this:

u I have not spoken in secret from the beginning;

From the time that it was, I was there.

And now vthe Lord GOD and His Spirit

3 Have sent Me.”

17Thus says wthe LORD, your Redeemer,

The Holy One of Israel:

“I am the LORD your God,

Who teaches you to profit,

x Who leads you by the way you should go.

18y Oh, that you had heeded My commandments!

z Then your peace would have been like a river,

And your righteousness like the waves of the sea.

19a Your descendants also would have been like the sand,

And the offspring of your body like the grains of sand;

His name would not have been cut off

Nor destroyed from before Me.”

20b Go forth from Babylon!

Flee from the Chaldeans!

With a voice of singing,

Declare, proclaim this,

Utter it to the end of the earth;

Say, “The LORD has credeemed

His servant Jacob!”

21And they ddid not thirst

When He led them through the deserts;

He ecaused the waters to flow from the rock for them;

He also split the rock, and the waters gushed out.

22“Theref is no peace,” says the LORD, “for the wicked.”

The Servant, the Light to the Gentiles

Isaiah 49

The Messiah Is the Light to the Gentiles

1“Listen, aO coastlands, to Me,

And take heed, you peoples from afar!

b The LORD has called Me from the womb;

From the 1matrix of My mother He has made mention of My name.

2And He has made cMy mouth like a sharp sword;

d In the shadow of His hand He has hidden Me,

And made Me ea polished shaft;

In His quiver He has hidden Me.”

3“And He said to me,

f‘You are My servant, O Israel,

g In whom I will be glorified.’

4h Then I said, ‘I have labored in vain,

I have spent my strength for nothing and in vain;

Yet surely my 2just reward is with the LORD,

And my 3work with my God.’ ”

5“And now the LORD says,

Who formed Me from the womb to be His Servant,

To bring Jacob back to Him,

So that Israel iis 4gathered to Him

(For I shall be glorious in the eyes of the LORD,

And My God shall be My strength),

6Indeed He says,

‘It is too small a thing that You should be My Servant

To raise up the tribes of Jacob,

And to restore the preserved ones of Israel;

I will also give You as a jlight to the Gentiles,

That You should be My salvation to the ends of the earth.’ ”

7Thus says the LORD,

The Redeemer of Israel, 5their Holy One,

k To Him 6whom man despises,

To Him whom the nation abhors,

To the Servant of rulers:

l“Kings shall see and arise,

Princes also shall worship,

Because of the LORD who is faithful,

The Holy One of Israel;

And He has chosen You.”

8Thus says the LORD:

“In an macceptable7 time I have heard You,

And in the day of salvation I have helped You;

I will 8preserve You nand give You

As a covenant to the people,

To restore the earth,

To cause them to inherit the desolate 9heritages;

9That You may say oto the prisoners, ‘Go forth,’

To those who are in darkness, ‘Show yourselves.’

“They shall feed along the roads,

And their pastures shall be on all desolate heights.

10They shall neither phunger nor thirst,

q Neither heat nor sun shall strike them;

For He who has mercy on them rwill lead them,

Even by the springs of water He will guide them.

11s I will make each of My mountains a road,

And My highways shall be elevated.

12Surely tthese shall come from afar;

Look! Those from the north and the west,

And these from the land of Sinim.”

13u Sing, O heavens!

Be joyful, O earth!

And break out in singing, O mountains!

For the LORD has comforted His people,

And will have mercy on His afflicted.

God Will Remember Zion

14v But Zion said, “The LORD has forsaken me,

And my Lord has forgotten me.”

15“Canw a woman forget her nursing child,

10 And not have compassion on the son of her womb?

Surely they may forget,

x Yet I will not forget you.

16See, yI have inscribed you on the palms of My hands;

Your walls are continually before Me.

17Your 11sons shall make haste;

Your destroyers and those who laid you waste

Shall go away from you.

18z Lift up your eyes, look around and see;

All these gather together and come to you.

As I live,” says the LORD,

“You shall surely clothe yourselves with them all aas an ornament,

And bind them on you as a bride does.

19“For your waste and desolate places,

And the land of your destruction,

b Will even now be too small for the inhabitants;

And those who swallowed you up will be far away.

20c The children you will have,

d After you have lost the others,

Will say again in your ears,

‘The place is too small for me;

Give me a place where I may dwell.’

21Then you will say in your heart,

‘Who has begotten these for me,

Since I have lost my children and am desolate,

A captive, and wandering to and fro?

And who has brought these up?

There I was, left alone;

But these, where were they?’ ”

22eThus says the Lord GOD:

“Behold, I will lift My hand in an oath to the nations,

And set up My 12standard for the peoples;

They shall bring your sons in their 13arms,

And your daughters shall be carried on their shoulders;

23f Kings shall be your foster fathers,

And their queens your nursing mothers;

They shall bow down to you with their faces to the earth,

And glick up the dust of your feet.

Then you will know that I am the LORD,

h For they shall not be ashamed who wait for Me.”

24i Shall the prey be taken from the mighty,

Or the captives 14of the righteous be delivered?

25But thus says the LORD:

“Even the captives of the mighty shall be taken away,

And the prey of the terrible be delivered;

For I will contend with him who contends with you,

And I will save your children.

26I will jfeed those who oppress you with their own flesh,

And they shall be drunk with their own kblood as with sweet wine.

All flesh lshall know

That I, the LORD, am your Savior,

And your Redeemer, the Mighty One of Jacob.”

Isaiah 50

The Servant, Israel’s Hope

1Thus says the LORD:

“Where is athe certificate of your mother’s divorce,

Whom I have put away?

Or which of My bcreditors is it to whom I have sold you?

For your iniquities cyou have sold yourselves,

And for your transgressions your mother has been put away.

2Why, when I came, was there no man?

Why, when I called, was there none to answer?

Is My hand shortened at all that it cannot redeem?

Or have I no power to deliver?

Indeed with My drebuke I dry up the sea,

I make the rivers a wilderness;

Their fish stink because there is no water,

And die of thirst.

3e I clothe the heavens with blackness,

f And I make sackcloth their covering.”

4“Theg Lord GOD has given Me

The tongue of the learned,

That I should know how to speak

A word in season to him who is hweary.

He awakens Me morning by morning,

He awakens My ear

To hear as the learned.

5The Lord GOD ihas opened My ear;

And I was not jrebellious,

Nor did I turn away.

6k I gave My back to those who struck Me,

And lMy cheeks to those who plucked out the beard;

I did not hide My face from shame and mspitting.

7“For the Lord GOD will help Me;

Therefore I will not be disgraced;

Therefore nI have set My face like a flint,

And I know that I will not be ashamed.

8o He is near who justifies Me;

Who will contend with Me?

Let us stand together.

Who is 1My adversary?

Let him come near Me.

9Surely the Lord GOD will help Me;

Who is he who will condemn Me?

p Indeed they will all grow old like a garment;

q The moth will eat them up.

10“Who among you fears the LORD?

Who obeys the voice of His Servant?

Who rwalks in darkness

And has no light?

s Let him trust in the name of the LORD

And rely upon his God.

11Look, all you who kindle a fire,

Who encircle yourselves with sparks:

Walk in the light of your fire and in the sparks you have kindled—

t This you shall have from My hand:

You shall lie down uin torment.

Isaiah 51

The LORD Comforts Zion

(cf. Gen. 12:1–3)

1“Listen to Me, ayou who 1follow after righteousness,

You who seek the LORD:

Look to the rock from which you were hewn,

And to the hole of the pit from which you were dug.

2b Look to Abraham your father,

And to Sarah who bore you;

c For I called him alone,

And dblessed him and increased him.”

3For the LORD will ecomfort Zion,

He will comfort all her waste places;

He will make her wilderness like Eden,

And her desert flike the garden of the LORD;

Joy and gladness will be found in it,

Thanksgiving and the voice of melody.

4“Listen to Me, My people;

And give ear to Me, O My nation:

g For law will proceed from Me,

And I will make My justice rest

h As a light of the peoples.

5i My righteousness is near,

My salvation has gone forth,

j And My arms will judge the peoples;

k The coastlands will wait upon Me,

And lon My arm they will trust.

6m Lift up your eyes to the heavens,

And look on the earth beneath.

For nthe heavens will vanish away like smoke,

o The earth will grow old like a garment,

And those who dwell in it will die in like manner;

But My salvation will be pforever,

And My righteousness will not be 2abolished.

7“Listen to Me, you who know righteousness,

You people qin whose heart is My law:

r Do not fear the reproach of men,

Nor be afraid of their insults.

8For sthe moth will eat them up like a garment,

And the worm will eat them like wool;

But My righteousness will be forever,

And My salvation from generation to generation.”

9t Awake, awake, uput on strength,

O arm of the LORD!

Awake vas in the ancient days,

In the generations of old.

w Are You not the arm that cut xRahab apart,

And wounded the yserpent?

10Are You not the One who zdried up the sea,

The waters of the great deep;

That made the depths of the sea a road

For the redeemed to cross over?

11So athe ransomed of the LORD shall return,

And come to Zion with singing,

With everlasting joy on their heads.

They shall obtain joy and gladness;

Sorrow and sighing shall flee away.

12“I, even I, am He bwho comforts you.

Who are you that you should be afraid

c Of a man who will die,

And of the son of a man who will be made dlike grass?

13And eyou forget the LORD your Maker,

f Who stretched out the heavens

And laid the foundations of the earth;

You have feared continually every day

Because of the fury of the oppressor,

When he has prepared to destroy.

g And where is the fury of the oppressor?

14The captive exile hastens, that he may be loosed,

h That he should not die in the pit,

And that his bread should not fail.

15But I am the LORD your God,

Who idivided the sea whose waves roared—

The LORD of hosts is His name.

16And jI have put My words in your mouth;

k I have covered you with the shadow of My hand,

l That I may 3plant the heavens,

Lay the foundations of the earth,

And say to Zion, ‘You are My people.’ ”

God’s Fury Removed

17m Awake, awake!

Stand up, O Jerusalem,

You who nhave drunk at the hand of the LORD

The cup of His fury;

You have drunk the dregs of the cup of trembling,

And drained it out.

18There is no one to guide her

Among all the sons she has brought forth;

Nor is there any who takes her by the hand

Among all the sons she has brought up. Isaiah’s Description of Israel’s Future Kingdom

19o These two things have come to you;

Who will be sorry for you?—

Desolation and destruction, famine and sword—

p By whom will I comfort you?

20q Your sons have fainted,

They lie at the head of all the streets,

Like an antelope in a net;

They are full of the fury of the LORD,

The rebuke of your God.

21Therefore please hear this, you afflicted,

And drunk rbut not with wine.

22Thus says your Lord,

The LORD and your God,

Who spleads the cause of His people:

“See, I have taken out of your hand

The cup of trembling,

The dregs of the cup of My fury;

You shall no longer drink it.

23t But I will put it into the hand of those who afflict you,

Who have said to 4you,

‘Lie down, that we may walk over you.’

And you have laid your body like the ground,

And as the street, for those who walk over.”

God Redeems Jerusalem

Isaiah 52

God Will Restore Jerusalem

1Awake, awake!

Put on your strength, O Zion;

Put on your beautiful garments,

O Jerusalem, the holy city!

For the uncircumcised aand the unclean

Shall no longer come to you.

2b Shake yourself from the dust, arise;

Sit down, O Jerusalem!

c Loose yourself from the bonds of your neck,

O captive daughter of Zion!

3For thus says the LORD:

d“You have sold yourselves for nothing,

And you shall be redeemed ewithout money.”

4For thus says the Lord GOD:

“My people went down at first

Into fEgypt to 1dwell there;

Then the Assyrian oppressed them without cause.

5Now therefore, what have I here,” says the LORD,

“That My people are taken away for nothing?

Those who rule over them

2 Make them wail,” says the LORD,

“And My name is gblasphemed continually every day.

6Therefore My people shall know My name;

Therefore they shall know in that day

That I am He who speaks:

‘Behold, it is I.’ ”

7h How beautiful upon the mountains

Are the feet of him who brings good news,

Who proclaims peace,

Who brings glad tidings of good things,

Who proclaims salvation,

Who says to Zion,

i“Your God reigns!”

8Your watchmen shall lift up their voices,

With their voices they shall sing together;

For they shall see eye to eye

When the LORD brings back Zion.

9Break forth into joy, sing together,

You waste places of Jerusalem!

For the LORD has comforted His people,

He has redeemed Jerusalem.

10j The LORD has 3made bare His holy arm

In the eyes of kall the nations;

And all the ends of the earth shall see

The salvation of our God.

11l Depart! Depart! Go out from there,

Touch no unclean thing;

Go out from the midst of her,

m Be clean,

You who bear the vessels of the LORD.

12For nyou shall not go out with haste,

Nor go by flight;

o For the LORD will go before you,

p And the God of Israel will be your rear guard.

The Sin-Bearing Servant

13Behold, qMy Servant shall 4deal prudently;

r He shall be exalted and 5extolled and be very high.

14Just as many were astonished at you,

So His svisage6 was marred more than any man,

And His form more than the sons of men;

15t So shall He 7sprinkle many nations.

Kings shall shut their mouths at Him;

For uwhat had not been told them they shall see,

And what they had not heard they shall consider.

Isaiah 53

The Sin-Bearing Messiah

1Who ahas believed our report?

And to whom has the arm of the LORD been revealed?

2For He shall grow up before Him as a tender plant,

And as a root out of dry ground.

He has no 1form or 2comeliness;

And when we see Him,

There is no 3beauty that we should desire Him.

3b He is despised and 4rejected by men,

A Man of 5sorrows and cacquainted with 6grief.

And we hid, as it were, our faces from Him;

He was despised, and dwe did not esteem Him.

4Surely eHe has borne our 7griefs

And carried our 8sorrows;

Yet we 9esteemed Him stricken,

10 Smitten by God, and afflicted.

5But He was fwounded11 for our transgressions,

He was 12bruised for our iniquities;

The chastisement for our peace was upon Him,

And by His gstripes13 we are healed.

6All we like sheep have gone astray;

We have turned, every one, to his own way;

And the LORD 14has laid on Him the iniquity of us all.

7He was oppressed and He was afflicted,

Yet hHe opened not His mouth;

i He was led as a lamb to the slaughter,

And as a sheep before its shearers is silent,

So He opened not His mouth.

8He was jtaken from 15prison and from judgment,

And who will declare His generation?

For kHe was cut off from the land of the living;

For the transgressions of My people He was stricken.

9l And 16they made His grave with the wicked—

But with the rich at His death,

Because He had done no violence,

Nor was any mdeceit in His mouth.

10Yet it pleased the LORD to 17bruise Him;

He has put Him to grief.

When You make His soul nan offering for sin,

He shall see His seed, He shall prolong His days,

And the pleasure of the LORD shall prosper in His hand.

1118 He shall see the labor of His soul, and be satisfied.

By His knowledge oMy righteous pServant shall qjustify many,

For He shall bear their iniquities.

12r Therefore I will divide Him a portion with the great,

s And He shall divide the 19spoil with the strong,

Because He tpoured out His soul unto death,

And He was unumbered with the transgressors,

And He bore the sin of many,

And vmade intercession for the transgressors.

A Perpetual Covenant of Peace

Isaiah 54

A Promise of Everlasting Kindness

1“Sing, O abarren,

You who have not borne!

Break forth into singing, and cry aloud,

You who have not labored with child!

For more are the children of the desolate

Than the children of the married woman,” says the LORD.

2“Enlargeb the place of your tent,

And let them stretch out the curtains of your dwellings;

Do not spare;

Lengthen your cords,

And strengthen your stakes.

3For you shall expand to the right and to the left,

And your descendants will cinherit the nations,

And make the desolate cities inhabited.

4“Dod not fear, for you will not be ashamed;

Neither be disgraced, for you will not be put to shame;

For you will forget the shame of your youth,

And will not remember the reproach of your widowhood anymore.

5e For your Maker is your husband,

The LORD of hosts is His name;

And your Redeemer is the Holy One of Israel;

He is called fthe God of the whole earth.

6For the LORD ghas called you

Like a woman forsaken and grieved in spirit,

Like a youthful wife when you were refused,”

Says your God.

7“Forh a mere moment I have forsaken you,

But with great mercies iI will gather you.

8With a little wrath I hid My face from you for a moment;

j But with everlasting kindness I will have mercy on you,”

Says the LORD, your Redeemer.

9“For this is like the waters of kNoah to Me;

For as I have sworn

That the waters of Noah would no longer cover the earth,

So have I sworn

That I would not be angry with lyou, nor rebuke you.

10For mthe mountains shall depart

And the hills be removed,

n But My kindness shall not depart from you,

Nor shall My covenant of peace be removed,”

Says the LORD, who has mercy on you.

11“O you afflicted one,

Tossed with tempest, and not comforted,

Behold, I will lay your stones with ocolorful gems,

And lay your foundations with sapphires.

12I will make your pinnacles of rubies,

Your gates of crystal,

And all your walls of precious stones.

13All your children shall be ptaught by the LORD,

And qgreat shall be the peace of your children.

14In righteousness you shall be established;

You shall be far from oppression, for you shall not fear;

And from terror, for it shall not come near you.

15Indeed they shall surely assemble, but not because of Me.

Whoever assembles against you shall rfall for your sake.

16“Behold, I have created the blacksmith

Who blows the coals in the fire,

Who brings forth an 1instrument for his work;

And I have created the 2spoiler to destroy.

17No weapon formed against you shall sprosper,

And every tongue which rises against you in judgment

You shall condemn.

This is the heritage of the servants of the LORD,

t And their righteousness is from Me,”

Says the LORD.

An Invitation to Abundant Life

Isaiah 55

A Free Offer of Mercy to All

1“Ho! aEveryone who thirsts,

Come to the waters;

And you who have no money,

b Come, buy and eat.

Yes, come, buy wine and milk

Without money and without price.

2Why do you 1spend money for what is not bread,

And your wages for what does not satisfy?

Listen carefully to Me, and eat what is good,

And let your soul delight itself in abundance.

3Incline your ear, and ccome to Me.

Hear, and your soul shall live;

d And I will make an everlasting covenant with you—

The esure mercies of David.

4Indeed I have given him as fa witness to the people,

g A leader and commander for the people.

5h Surely you shall call a nation you do not know,

i And nations who do not know you shall run to you,

Because of the LORD your God,

And the Holy One of Israel;

j For He has glorified you.”

6k Seek the LORD while He may be lfound,

Call upon Him while He is near.

7m Let the 2wicked forsake his way,

And the unrighteous man nhis thoughts;

Let him return to the LORD,

o And He will have mercy on him;

And to our God,

For He will abundantly pardon.

8“Forp My thoughts are not your thoughts,

Nor are your ways My ways,” says the LORD.

9“Forq as the heavens are higher than the earth,

So are My ways higher than your ways,

And My thoughts than your thoughts.

10“For ras the rain comes down, and the snow from heaven,

And do not return there,

But water the earth,

And make it bring forth and bud,

That it may give seed to the sower

And bread to the eater,

11s So shall My word be that goes forth from My mouth;

It shall not return to Me 3void,

But it shall accomplish what I please,

And it shall tprosper in the thing for which I sent it.

12“Foru you shall go out with joy,

And be led out with peace;

The mountains and the hills

Shall vbreak forth into singing before you,

And wall the trees of the field shall clap their hands.

13x Instead of ythe thorn shall come up the cypress tree,

And instead of the brier shall come up the myrtle tree;

And it shall be to the LORD zfor a name,

For an everlasting sign that shall not be cut off.”

Isaiah 56

Salvation for the Gentiles

1Thus says the LORD:

“Keep justice, and do righteousness,

a For My salvation is about to come,

And My righteousness to be revealed.

2Blessed is the man who does this,

And the son of man who lays hold on it;

b Who keeps from defiling the Sabbath,

And keeps his hand from doing any evil.”

3Do not let cthe son of the foreigner

Who has joined himself to the LORD

Speak, saying,

“The LORD has utterly separated me from His people”;

Nor let the deunuch say,

“Here I am, a dry tree.”

4For thus says the LORD:

“To the eunuchs who keep My Sabbaths,

And choose what pleases Me,

And hold fast My covenant,

5Even to them I will give in eMy house

And within My walls a place fand a name

Better than that of sons and daughters;

I will give 1them an everlasting name

That shall not be cut off.

6“Also the sons of the foreigner

Who join themselves to the LORD, to serve Him,

And to love the name of the LORD, to be His servants—

Everyone who keeps from defiling the Sabbath,

And holds fast My covenant—

7Even them I will gbring to My holy mountain,

And make them joyful in My hhouse of prayer.

i Their burnt offerings and their sacrifices

Will be jaccepted on My altar;

For kMy house shall be called a house of prayer lfor all nations.”

8The Lord GOD, mwho gathers the outcasts of Israel, says,

n“Yet I will gather to him

Others besides those who are gathered to him.”

Israel’s Irresponsible Leaders

9o All you beasts of the field, come to devour,

All you beasts in the forest.

10His watchmen are pblind,

They are all ignorant;

q They are all dumb dogs,

They cannot bark;

2 Sleeping, lying down, loving to slumber.

11Yes, they are rgreedy3 dogs

Which snever4 have enough.

And they are shepherds

Who cannot understand;

They all look to their own way,

Every one for his own gain,

From his own territory.

12“Come,” one says, “I will bring wine,

And we will fill ourselves with intoxicating tdrink;

u Tomorrow will be vas today,

And much more abundant.”

Israel’s Futile Idolatry

Isaiah 57

Condemnation of Israel’s Idolatry

1The righteous perishes,

And no man takes it to heart;

a Merciful men are taken away,

b While no one considers

That the righteous is taken away from 1evil.

2He shall enter into peace;

They shall rest in ctheir beds,

Each one walking in his uprightness.

3“But come here,

d You sons of the sorceress,

You offspring of the adulterer and the harlot!

4Whom do you ridicule?

Against whom do you make a wide mouth

And stick out the tongue?

Are you not children of transgression,

Offspring of falsehood,

5Inflaming yourselves with gods eunder every green tree,

f Slaying the children in the valleys,

Under the clefts of the rocks?

6Among the smooth gstones of the stream

Is your portion;

They, they, are your lot!

Even to them you have poured a drink offering,

You have offered a grain offering.

Should I receive comfort in hthese?

7“Oni a lofty and high mountain

You have set jyour bed;

Even there you went up

To offer sacrifice.

8Also behind the doors and their posts

You have set up your remembrance;

For you have uncovered yourself to those other than Me,

And have gone up to them;

You have enlarged your bed

And 2made a covenant with them;

k You have loved their bed,

Where you saw their 3nudity.

9l You went to the king with ointment,

And increased your perfumes;

You sent your mmessengers far off,

And even descended to Sheol.

10You are wearied in the length of your way;

n Yet you did not say, ‘There is no hope.’

You have found the life of your hand;

Therefore you were not grieved.

11“And oof whom have you been afraid, or feared,

That you have lied

And not remembered Me,

Nor taken it to your heart?

Is it not because pI have 4held My peace from of old

That you do not fear Me?

12I will declare your righteousness

And your works,

For they will not profit you.

13When you cry out,

Let your collection of idols deliver you.

But the wind will carry them all away,

A breath will take them.

But he who puts his trust in Me shall possess the land,

And shall inherit My holy mountain.”

Healing for the Backslider

14And one shall say,

q“Heap it up! Heap it up!

Prepare the way,

Take the stumbling block out of the way of My people.”

15For thus says the High and Lofty One

Who inhabits eternity, rwhose name is Holy:

s“I dwell in the high and holy place,

t With him who has a contrite and humble spirit,

u To revive the spirit of the humble,

And to revive the heart of the contrite ones.

16v For I will not contend forever,

Nor will I always be angry;

For the spirit would fail before Me,

And the souls wwhich I have made.

17For the iniquity of xhis covetousness

I was angry and struck him;

y I hid and was angry,

z And he went on 5backsliding in the way of his heart.

18I have seen his ways, and awill heal him;

I will also lead him,

And restore comforts to him

And to bhis mourners.

19“I create cthe fruit of the lips:

Peace, peace dto him who is far off and to him who is near,”

Says the LORD,

“And I will heal him.”

20e But the wicked are like the troubled sea,

When it cannot rest,

Whose waters cast up mire and dirt.

21“Theref is no peace,”

Says my God, “for the wicked.”

Fasting that Pleases God

Isaiah 58

A Description of True Religion

1“Cry aloud, 1spare not;

Lift up your voice like a trumpet;

a Tell My people their transgression,

And the house of Jacob their sins.

2Yet they seek Me daily,

And delight to know My ways,

As a nation that did righteousness,

And did not forsake the ordinance of their God.

They ask of Me the ordinances of justice;

They take delight in approaching God.

3‘Whyb have we fasted,’ they say, ‘and You have not seen?

Why have we cafflicted our souls, and You take no notice?’

“In fact, in the day of your fast you find pleasure,

And 2exploit all your laborers.

4d Indeed you fast for strife and debate,

And to strike with the fist of wickedness.

You will not fast as you do this day,

To make your voice heard on high.

5Is eit a fast that I have chosen,

f A day for a man to afflict his soul?

Is it to bow down his head like a bulrush,

And gto spread out sackcloth and ashes?

Would you call this a fast,

And an acceptable day to the LORD?

6“ Is this not the fast that I have chosen:

To hloose the bonds of wickedness,

i To undo the 3heavy burdens,

j To let the oppressed go free,

And that you break every yoke?

7Is it not kto share your bread with the hungry,

And that you bring to your house the poor who are 4cast out;

l When you see the naked, that you cover him,

And not hide yourself from myour own flesh?

8n Then your light shall break forth like the morning,

Your healing shall spring forth speedily,

And your righteousness shall go before you;

o The glory of the LORD shall be your rear guard.

9Then you shall call, and the LORD will answer;

You shall cry, and He will say, ‘Here I am.’

“If you take away the yoke from your midst,

The 5pointing of the finger, and pspeaking wickedness,

10If you extend your soul to the hungry

And satisfy the afflicted soul,

Then your light shall dawn in the darkness,

And your 6darkness shall be as the noonday.

11The LORD will guide you continually,

And satisfy your soul in drought,

And strengthen your bones;

You shall be like a watered garden,

And like a spring of water, whose waters do not fail.

12Those from among you

q Shall build the old waste places;

You shall raise up the foundations of many generations;

And you shall be called the Repairer of the Breach,

The Restorer of 7Streets to Dwell In.

13“If ryou turn away your foot from the Sabbath,

From doing your pleasure on My holy day,

And call the Sabbath a delight,

The holy day of the LORD honorable,

And shall honor Him, not doing your own ways,

Nor finding your own pleasure,

Nor speaking your own words,

14s Then you shall delight yourself in the LORD;

And I will cause you to tride on the high hills of the earth,

And feed you with the heritage of Jacob your father.

u The mouth of the LORD has spoken.”

Separated from God

Isaiah 59

Corruption Separates the Nation from God

1Behold, the LORD’s hand is not ashortened,

That it cannot save;

Nor His ear heavy,

That it cannot hear.

2But your iniquities have separated you from your God;

And your sins have hidden His face from you,

So that He will bnot hear.

3For cyour hands are defiled with 1blood,

And your fingers with iniquity;

Your lips have spoken lies,

Your tongue has muttered perversity.

4No one calls for justice,

Nor does any plead for truth.

They trust in dempty words and speak lies;

e They conceive 2evil and bring forth iniquity.

5They hatch vipers’ eggs and weave the spider’s web;

He who eats of their eggs dies,

And from that which is crushed a viper breaks out.

6f Their webs will not become garments,

Nor will they cover themselves with their works;

Their works are works of iniquity,

And the act of violence is in their hands.

7g Their feet run to evil,

And they make haste to shed hinnocent blood;

i Their thoughts are thoughts of iniquity;

Wasting and jdestruction are in their paths.

8The way of kpeace they have not known,

And there is no justice in their ways;

l They have made themselves crooked paths;

Whoever takes that way shall not know peace.

Sin Confessed

9Therefore justice is far from us,

Nor does righteousness overtake us;

m We look for light, but there is darkness!

For brightness, but we walk in blackness!

10n We grope for the wall like the blind,

And we grope as if we had no eyes;

We stumble at noonday as at twilight;

We are as dead men in desolate places.

11We all growl like bears,

And omoan sadly like doves;

We look for justice, but there is none;

For salvation, but it is far from us.

12For our ptransgressions are multiplied before You,

And our sins testify against us;

For our transgressions are with us,

And as for our iniquities, we know them:

13In transgressing and lying against the LORD,

And departing from our God,

Speaking oppression and revolt,

Conceiving and uttering qfrom the heart words of falsehood.

14Justice is turned back,

And righteousness stands afar off;

For truth is fallen in the street,

And equity cannot enter.

15So truth fails,

And he who departs from evil makes himself a rprey.

The Redeemer of Zion

Then the LORD saw it, and 3it displeased Him

That there was no justice.

16s He saw that there was no man,

And twondered that there was no intercessor;

u Therefore His own arm brought salvation for Him;

And His own righteousness, it sustained Him.

17v For He put on righteousness as a breastplate,

And a helmet of salvation on His head;

He put on the garments of vengeance for clothing,

And was clad with zeal as a cloak.

18w According to their deeds, accordingly He will repay,

Fury to His adversaries,

Recompense to His enemies;

The coastlands He will fully repay.

19x So shall they fear

The name of the LORD from the west,

And His glory from the rising of the sun;

When the enemy comes in ylike a flood,

The Spirit of the LORD will lift up a standard against him.

20“Thez Redeemer will come to Zion,

And to those who turn from transgression in Jacob,”

Says the LORD.

21“Asa for Me,” says the LORD, “this is My covenant with them: My Spirit who is upon you, and My words which I have put in your mouth, shall not depart from your mouth, nor from the mouth of your descendants, nor from the mouth of your descendants’ descendants,” says the LORD, “from this time and forevermore.”

The Gentiles Bless Zion

Isaiah 60

The Future Glory of Zion

1Arise, ashine;

For your light has come!

And bthe glory of the LORD is risen upon you.

2For behold, the darkness shall cover the earth,

And deep darkness the people;

But the LORD will arise over you,

And His glory will be seen upon you.

3The cGentiles shall come to your light,

And kings to the brightness of your rising.

4“Liftd up your eyes all around, and see:

They all gather together, ethey come to you;

Your sons shall come from afar,

And your daughters shall be nursed at your side.

5Then you shall see and become radiant,

And your heart shall swell with joy;

Because fthe abundance of the sea shall be turned to you,

The wealth of the Gentiles shall come to you.

6The multitude of camels shall cover your land,

The dromedaries of Midian and gEphah;

All those from hSheba shall come;

They shall bring igold and incense,

And they shall proclaim the praises of the LORD.

7All the flocks of jKedar shall be gathered together to you,

The rams of Nebaioth shall minister to you;

They shall ascend with kacceptance on My altar,

And lI will glorify the house of My glory.

8“Who are these who fly like a cloud,

And like doves to their roosts?

9m Surely the coastlands shall wait for Me;

And the ships of Tarshish will come first,

n To bring your sons from afar,

o Their silver and their gold with them,

To the name of the LORD your God,

And to the Holy One of Israel,

p Because He has glorified you.

10“Theq sons of foreigners shall build up your walls,

r And their kings shall minister to you;

For sin My wrath I struck you,

t But in My favor I have had mercy on you.

11Therefore your gates ushall be open continually;

They shall not be shut day or night,

That men may bring to you the wealth of the Gentiles,

And their kings in procession.

12v For the nation and kingdom which will not serve you shall perish,

And those nations shall be utterly ruined.

13“Thew glory of Lebanon shall come to you,

The cypress, the pine, and the box tree together,

To beautify the place of My sanctuary;

And I will make xthe place of My feet glorious.

14Also the sons of those who afflicted you

Shall come ybowing to you,

And all those who despised you shall zfall prostrate at the soles of your feet;

And they shall call you The City of the LORD,

a Zion of the Holy One of Israel.

15“Whereas you have been forsaken and hated,

So that no one went through you,

I will make you an eternal excellence,

A joy of many generations.

16You shall drink the milk of the Gentiles,

b And milk the breast of kings;

You shall know that cI, the LORD, am your Savior

And your Redeemer, the Mighty One of Jacob.

17“Instead of bronze I will bring gold,

Instead of iron I will bring silver,

Instead of wood, bronze,

And instead of stones, iron.

I will also make your officers peace,

And your magistrates righteousness.

18Violence shall no longer be heard in your land,

Neither 1wasting nor destruction within your borders;

But you shall call dyour walls Salvation,

And your gates Praise.

God the Glory of His People

19“The esun shall no longer be your light by day,

Nor for brightness shall the moon give light to you;

But the LORD will be to you an everlasting light,

And fyour God your glory.

20g Your sun shall no longer go down,

Nor shall your moon withdraw itself;

For the LORD will be your everlasting light,

And the days of your mourning shall be ended.

21h Also your people shall all be righteous;

i They shall inherit the land forever,

j The branch of My planting,

k The work of My hands,

That I may be glorified.

22l A little one shall become a thousand,

And a small one a strong nation.

I, the LORD, will hasten it in its time.”

The Good News of Salvation

Isaiah 61

The Good News of Salvation

1“The aSpirit of the Lord GOD is upon Me,

Because the LORD bhas anointed Me

To preach good tidings to the poor;

He has sent Me cto 1heal the brokenhearted,

To proclaim dliberty to the captives,

And the opening of the prison to those who are bound;

2e To proclaim the acceptable year of the LORD,

And fthe day of vengeance of our God;

g To comfort all who mourn,

3To 2console those who mourn in Zion,

h To give them beauty for ashes,

The oil of joy for mourning,

The garment of praise for the spirit of heaviness;

That they may be called trees of righteousness,

i The planting of the LORD, jthat He may be glorified.”

4And they shall krebuild the old ruins,

They shall raise up the former desolations,

And they shall repair the ruined cities,

The desolations of many generations.

5l Strangers shall stand and feed your flocks,

And the sons of the foreigner

Shall be your plowmen and your vinedressers.

6m But you shall be named the priests of the LORD,

They shall call you the servants of our God.

n You shall eat the riches of the Gentiles,

And in their glory you shall boast.

7o Instead of your shame you shall have double honor,

And instead of confusion they shall rejoice in their portion.

Therefore in their land they shall possess double;

Everlasting joy shall be theirs.

8“For pI, the LORD, love justice;

q I hate robbery 3for burnt offering;

I will direct their work in truth,

r And will make with them an everlasting covenant.

9Their descendants shall be known among the Gentiles,

And their offspring among the people.

All who see them shall acknowledge them,

s That they are the posterity whom the LORD has blessed.”

10t I will greatly rejoice in the LORD,

My soul shall be joyful in my God;

For uHe has clothed me with the garments of salvation,

He has covered me with the robe of righteousness,

v As a bridegroom decks himself with ornaments,

And as a bride adorns herself with her jewels.

11For as the earth brings forth its bud,

As the garden causes the things that are sown in it to spring forth,

So the Lord GOD will cause wrighteousness and xpraise to spring forth before all the nations.

Assurance of Zion’s Salvation

Isaiah 62

Assurance of Jerusalem’s Deliverance

1For Zion’s sake I will not 1hold My peace,

And for Jerusalem’s sake I will not rest,

Until her righteousness goes forth as brightness,

And her salvation as a lamp that burns.

2a The Gentiles shall see your righteousness,

And all bkings your glory.

c You shall be called by a new name,

Which the mouth of the LORD will name.

3You shall also be da crown of glory

In the hand of the LORD,

And a royal diadem

In the hand of your God.

4e You shall no longer be termed fForsaken,2

Nor shall your land any more be termed gDesolate;3

But you shall be called 4Hephzibah, and your land 5Beulah;

For the LORD delights in you,

And your land shall be married.

5For as a young man marries a virgin,

So shall your sons marry you;

And as the bridegroom rejoices over the bride,

h So shall your God rejoice over you.

6i I have set watchmen on your walls, O Jerusalem;

They shall 6never hold their peace day or night.

You who 7make mention of the LORD, do not keep silent,

7And give Him no rest till He establishes

And till He makes Jerusalem ja praise in the earth.

8The LORD has sworn by His right hand

And by the arm of His strength:

“Surely I will no longer kgive your grain

As food for your enemies;

And the sons of the foreigner shall not drink your new wine,

For which you have labored.

9But those who have gathered it shall eat it,

And praise the LORD;

Those who have brought it together shall drink it lin My holy courts.”

10Go through,

Go through the gates!

m Prepare the way for the people;

Build up,

Build up the highway!

Take out the stones,

n Lift up a banner for the peoples!

11Indeed the LORD has proclaimed

To the end of the world:

o“Say to the daughter of Zion,

‘Surely your salvation is coming;

Behold, His preward is with Him,

And His 8work before Him.’ ”

12And they shall call them The Holy People,

The Redeemed of the LORD;

And you shall be called Sought Out,

A City Not Forsaken.

The LORD in Judgment and Salvation

Isaiah 63

God’s Mercy Remembered

1Who is this who comes from Edom,

With dyed garments from Bozrah,

This One who is 1glorious in His apparel,

Traveling in the greatness of His strength?—

“I who speak in righteousness, mighty to save.”

2Why ais Your apparel red,

And Your garments like one who treads in the winepress?

3“I have btrodden the winepress alone,

And from the peoples no one was with Me.

For I have trodden them in My anger,

And trampled them in My fury;

Their blood is sprinkled upon My garments,

And I have stained all My robes.

4For the cday of vengeance is in My heart,

And the year of My redeemed has come.

5d I looked, but ethere was no one to help,

And I wondered

That there was no one to uphold;

Therefore My own farm brought salvation for Me;

And My own fury, it sustained Me.

6I have trodden down the peoples in My anger,

Made them drunk in My fury,

And brought down their strength to the earth.”

God’s Mercy Remembered

7I will mention the lovingkindnesses of the LORD

And the praises of the LORD,

According to all that the LORD has bestowed on us,

And the great goodness toward the house of Israel,

Which He has bestowed on them according to His mercies,

According to the multitude of His lovingkindnesses.

8For He said, “Surely they are My people,

Children who will not lie.”

So He became their Savior.

9g In all their affliction He was 2afflicted,

h And the Angel of His Presence saved them;

i In His love and in His pity He redeemed them;

And jHe bore them and carried them

All the days of old.

10But they krebelled and lgrieved His Holy Spirit;

m So He turned Himself against them as an enemy,

And He fought against them.

11Then he nremembered the days of old,

Moses and his people, saying:

“Where is He who obrought them up out of the sea

With the 3shepherd of His flock?

p Where is He who put His Holy Spirit within them,

12Who led them by the right hand of Moses,

q With His glorious arm,

r Dividing the water before them

To make for Himself an everlasting name,

13s Who led them through the deep,

As a horse in the wilderness,

That they might not stumble?”

14As a beast goes down into the valley,

And the Spirit of the LORD causes him to rest,

So You lead Your people,

t To make Yourself a glorious name.

A Prayer of Penitence

15u Look down from heaven,

And see vfrom Your habitation, holy and glorious.

Where are Your zeal and Your strength,

The yearning wof Your heart and Your mercies toward me?

Are they restrained?

16x Doubtless You are our Father,

Though Abraham ywas ignorant of us,

And Israel does not acknowledge us.

You, O LORD, are our Father;

Our Redeemer from Everlasting is Your name.

17O LORD, why have You zmade us stray from Your ways,

And hardened our heart from Your fear?

Return for Your servants’ sake,

The tribes of Your inheritance.

18a Your holy people have possessed it but a little while;

b Our adversaries have trodden down Your sanctuary.

19We have become like those of old, over whom You never ruled,

Those who were never called by Your name.

Isaiah 64

A Prayer for Help

1Oh, that You would 1rend the heavens!

That You would come down!

That the mountains might shake at Your apresence—

2As fire burns brushwood,

As fire causes water to boil—

To make Your name known to Your adversaries,

That the nations may tremble at Your presence!

3When bYou did awesome things for which we did not look,

You came down,

The mountains shook at Your presence.

4For since the beginning of the world

c Men have not heard nor perceived by the ear,

Nor has the eye seen any God besides You,

Who acts for the one who waits for Him.

5You meet him who rejoices and does righteousness,

Who remembers You in Your ways.

You are indeed angry, for we have sinned—

d In these ways we continue;

And we need to be saved.

6But we are all like an unclean thing,

And all eour righteousnesses are like 2filthy rags;

We all ffade as a leaf,

And our iniquities, like the wind,

Have taken us away.

7And there is no one who calls on Your name,

Who stirs himself up to take hold of You;

For You have hidden Your face from us,

And have 3consumed us because of our iniquities.

8But now, O LORD,

You are our Father;

We are the clay, and You our gpotter;

And all we are the work of Your hand.

9Do not be furious, O LORD,

Nor remember iniquity forever;

Indeed, please look—we all are Your people!

10Your holy cities are a wilderness,

Zion is a wilderness,

Jerusalem a desolation.

11Our holy and beautiful 4temple,

Where our fathers praised You,

Is burned up with fire;

And all hour pleasant things 5are laid waste.

12i Will You restrain Yourself because of these things, O LORD?

j Will You 6hold Your peace, and afflict us very severely?

The Righteousness of God’s Judgment

Isaiah 65

The Rebellious Will Be Punished

1“I was asought by those who did not ask for Me;

I was found by those who did not seek Me.

I said, ‘Here I am, here I am,’

To a nation that bwas not called by My name.

2c I have stretched out My hands all day long to a drebellious people,

Who ewalk in a way that is not good,

According to their own thoughts;

3A people fwho provoke Me to anger continually to My face;

g Who sacrifice in gardens,

And burn incense on altars of brick;

4h Who sit among the graves,

And spend the night in the tombs;

i Who eat swine’s flesh,

And the broth of 1abominable things is in their vessels;

5j Who say, ‘Keep to yourself,

Do not come near me,

For I am holier than you!’

These 2are smoke in My nostrils,

A fire that burns all the day.

6“Behold, kit is written before Me:

l I will not keep silence, mbut will repay—

Even repay into their bosom—

7Your iniquities and nthe iniquities of your fathers together,”

Says the LORD,

o“Who have burned incense on the mountains

p And blasphemed Me on the hills;

Therefore I will measure their former work into their bosom.”

8Thus says the LORD:

“As the new wine is found in the cluster,

And one says, ‘Do not destroy it,

For qa blessing is in it,’

So will I do for My servants’ sake,

That I may not destroy them rall.

9I will bring forth descendants from Jacob,

And from Judah an heir of My mountains;

My select shall inherit it,

And My servants shall dwell there.

10t Sharon shall be a fold of flocks,

And uthe Valley of Achor a place for herds to lie down,

For My people who have vsought Me.

11“But you are those who forsake the LORD,

Who forget wMy holy mountain,

Who prepare xa table for 3Gad,

And who furnish a drink offering for 4Meni.

12Therefore I will number you for the sword,

And you shall all bow down to the slaughter;

y Because, when I called, you did not answer;

When I spoke, you did not hear,

But did evil before My eyes,

And chose that in which I do not delight.”

13Therefore thus says the Lord GOD:

“Behold, My servants shall eat,

But you shall be hungry;

Behold, My servants shall drink,

But you shall be thirsty;

Behold, My servants shall rejoice,

But you shall be ashamed;

14Behold, My servants shall sing for joy of heart,

But you shall cry for sorrow of heart,

And zwail for 5grief of spirit.

15You shall leave your name aas a curse to bMy chosen;

For the Lord GOD will slay you,

And ccall His servants by another name;

16d So that he who blesses himself in the earth

Shall bless himself in the God of truth;

And ehe who swears in the earth

Shall swear by the God of truth;

Because the former troubles are forgotten,

And because they are hidden from My eyes.

The Glorious New Creation

17“For behold, I create fnew heavens and a new earth;

And the former shall not be remembered or 6come to mind.

18But be glad and rejoice forever in what I create;

For behold, I create Jerusalem as a rejoicing,

And her people a joy.

19g I will rejoice in Jerusalem,

And joy in My people;

The hvoice of weeping shall no longer be heard in her,

Nor the voice of crying.

20“No more shall an infant from there live but a few days,

Nor an old man who has not fulfilled his days;

For the child shall die one hundred years old,

i But the sinner being one hundred years old shall be accursed.

21j They shall build houses and inhabit them;

They shall plant vineyards and eat their fruit.

22They shall not build and another inhabit;

They shall not plant and kanother eat;

For las the days of a tree, so shall be the days of My people,

And mMy elect shall long enjoy the work of their hands.

23They shall not labor in vain,

n Nor bring forth children for trouble;

For othey shall be the descendants of the blessed of the LORD,

And their offspring with them.

24“It shall come to pass

That pbefore they call, I will answer;

And while they are still speaking, I will qhear.

25The rwolf and the lamb shall feed together,

The lion shall eat straw like the ox,

s And dust shall be the serpent’s food.

They shall not hurt nor destroy in all My holy mountain,”

Says the LORD.

Isaiah 66

True Worship and False

1Thus says the LORD:

a“Heaven is My throne,

And earth is My footstool.

Where is the house that you will build Me?

And where is the place of My rest?

2For all those things My hand has made,

And all those things exist,”

Says the LORD.

b“But on this one will I look:

c On him who is poor and of a contrite spirit,

And who trembles at My word.

3“Hed who kills a bull is as if he slays a man;

He who sacrifices a lamb, as if he ebreaks a dog’s neck;

He who offers a grain offering, as if he offers swine’s blood;

He who burns incense, as if he blesses an idol.

Just as they have chosen their own ways,

And their soul delights in their abominations,

4So will I choose their delusions,

And bring their fears on them;

f Because, when I called, no one answered,

When I spoke they did not hear;

But they did evil before My eyes,

And chose that in which I do not delight.”

The LORD Vindicates Zion

5Hear the word of the LORD,

You who tremble at His word:

“Your brethren who ghated you,

Who cast you out for My name’s sake, said,

h‘Let the LORD be glorified,

That iwe may see your joy.’

But they shall be ashamed.”

6The sound of noise from the city!

A voice from the temple!

The voice of the LORD,

Who fully repays His enemies!

7“Before she was in labor, she gave birth;

Before her pain came,

She delivered a male child.

8Who has heard such a thing?

Who has seen such things?

Shall the earth be made to give birth in one day?

Or shall a nation be born at once?

For as soon as Zion was in labor,

She gave birth to her children.

9Shall I bring to the time of birth, and not cause delivery?” says the LORD.

“Shall I who cause delivery shut up the womb?” says your God.

10“Rejoice with Jerusalem,

And be glad with her, all you who love her;

Rejoice for joy with her, all you who mourn for her;

11That you may feed and be satisfied

With the consolation of her bosom,

That you may drink deeply and be delighted

With the abundance of her glory.”

12For thus says the LORD:

“Behold, jI will extend peace to her like a river,

And the glory of the Gentiles like a flowing stream.

Then you shall kfeed;

On her sides shall you be lcarried,

And be dandled on her knees.

13As one whom his mother comforts,

So I will mcomfort you;

And you shall be comforted in Jerusalem.”

The Reign and Indignation of God

14When you see this, your heart shall rejoice,

And nyour bones shall flourish like grass;

The hand of the LORD shall be known to His servants,

And His indignation to His enemies.

15o For behold, the LORD will come with fire

And with His chariots, like a whirlwind,

To render His anger with fury,

And His rebuke with flames of fire.

16For by fire and by pHis sword

The LORD will judge all flesh;

And the slain of the LORD shall be qmany.

17“Thoser who sanctify themselves and purify themselves,

To go to the gardens

1 After an idol in the midst,

Eating swine’s flesh and the abomination and the mouse,

Shall 2be consumed together,” says the LORD.

18“For I know their works and their sthoughts. It shall be that I will tgather all nations and tongues; and they shall come and see My glory.

19u“I will set a sign among them; and those among them who escape I will send to the nations: to Tarshish and 3Pul and Lud, who draw the bow, and Tubal and Javan, to the coastlands afar off who have not heard My fame nor seen My glory. vAnd they shall declare My glory among the Gentiles.

20“Then they shall wbring all your brethren xfor an offering to the LORD out of all nations, on horses and in chariots and in litters, on mules and on camels, to My holy mountain Jerusalem,” says the LORD, “as the children of Israel bring an offering in a clean vessel into the house of the LORD.

21“And I will also take some of them for ypriests and Levites,” says the LORD.

22“For as zthe new heavens and the new earth

Which I will make shall remain before Me,” says the LORD,

“So shall your descendants and your name remain.

23And ait shall come to pass

That from one New Moon to another,

And from one Sabbath to another,

b All flesh shall come to worship before Me,” says the LORD.

24“And they shall go forth and look

Upon the corpses of the men

Who have transgressed against Me.

For their cworm does not die,

And their fire is not quenched.

They shall be an abhorrence to all flesh.”

Isaiah Commentaries

Isaiah 1

1:1 See Introduction: Title; Author and Date.

1:2–9 This is a courtroom scene in which the LORD is the plaintiff and the nation of Israel is the defendant. Instead of responding to God’s ultimate care and provision for them, these people have failed to give Him the loving obedience that is His due.

1:2 heavens…earth. God intended Israel to be a channel of blessing to the nations (19:24, 25; 42:6; Gen. 12:2, 3), but instead He must call the nations to look on Israel’s shame. children. The physical descendants of Abraham are God’s chosen people, in spite of their disobedience (cf. Gen. 18:18, 19).

1:3 ox…donkey. Animals appear to have more powers of reason than God’s people who break fellowship with Him.

1:4 The Holy One of Israel. This is Isaiah’s special title for God, found 25 times in this book (1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14), but only 6 times in the rest of the OT (2 Kin. 19:22; Pss. 71:22; 78:41; 89:18; Jer. 50:29; 51:5). Isaiah also uses “Holy One” as a title 4 times (10:17; 40:25; 43:15; 49:7) and “Holy One of Jacob” once (29:23). In many contexts the name contrasts the holiness of God with the sinfulness of Israel.

1:5 Why…stricken again? Already in ruins because of rebellion against God (vv. 7, 8), the nation behaved irrationally by continuing their rebellion.

1:8 daughter of Zion. The phrase occurs 28 times in the OT, 6 of which are in Isaiah (1:8; 10:32; 16:1; 37:22; 52:2; 62:11). It is a personification of Jerusalem, standing in this case for all of Judah.

1:9 LORD of hosts. Isaiah used this title or the similar “LORD God of hosts” 60 times. It pictured God as a mighty warrior, a leader of armies, capable of conquering all of Israel’s enemies and providing for her survival. remnant. Sometimes rendered “survivors,” this term designated the faithful among the Israelites. Paul cited this verse to prove the ongoing existence of faithful Israelites even in his day (Rom. 9:29). Such a remnant will constitute the nucleus of returning Israelites in the nation’s regathering when the Messiah returns to earth. See 10:20, 22; Hos. 1:10, 11. Sodom…Gomorrah. In destroying them, God rained brimstone and fire on these two Canaanite cities because of their aggravated sinfulness (Gen. 18:20; 19:24, 25, 28). The two thereby became a proverbial expression for the ultimate in God’s temporal judgment against any people (e.g., 13:19; Deut. 29:23; Jer. 23:14; 49:18; 50:40; Amos 4:11; Zeph. 2:9; Matt. 10:15; 2 Pet. 2:6; Jude 7). Had God’s grace not intervened, He would have judged Israel in the same way.

1:10–17 The prophet applied the names of the sinful cities, Sodom and Gomorrah, to Judah and Jerusalem in decrying their empty formalism in worship. God found their activities utterly repulsive when they engaged in the rituals prescribed by Moses, because when doing so they persisted in iniquity.

1:11 I have had enough…I do not delight. Cf. 1 Sam. 15:22, 23. God found all sacrifices meaningless and even abhorrent if the offerer failed in obedience to His laws. Rebellion is equated to the sin of witchcraft and stubbornness to iniquity and idolatry.

1:13, 14 The New Moons, the Sabbaths, and the calling of assemblies…appointed feasts. These were all occasions prescribed by the law of Moses (cf. Ex. 12:16; Lev. 23; Num. 10:10; 28:11—29:40; Deut. 16:1–17).

1:14 My soul hates. It is impossible to doubt the Lord’s total aversion toward hypocritical religion. Other practices God hates include robbery for burnt offering (61:8), serving other gods (Jer. 44:4), harboring evil against a neighbor and love for a false oath (Zech. 8:16), divorce (Mal. 2:16), and the one who loves violence (Ps. 11:5).

1:16, 17 Put away the evil…Seek justice. The outward evidence of the emptiness of Jerusalem’s ritualism was the presence of evil works and the absence of good works.

1:17 the fatherless…the widow. Illustrative of good works are deeds done on behalf of those in need (v. 23; Deut. 10:17, 18; 14:29; 24:17, 19, 20, 21; 26:12, 13; 27:19; James 1:27).

1:18–20 In developing His call for cleanliness in v. 16, the Lord pardoned the guilty who desire forgiveness and obedience. This section previews the last 27 chapters of Isaiah, which focus more on grace and forgiveness than on judgment.

1:18 scarlet…crimson. The two colors speak of the guilt of those whose hands were “full of blood” (v. 15). Fullness of blood speaks of extreme iniquity and perversity (cf. 59:3; Ezek. 9:9, 10; 23:37, 45). white as snow…as wool. Snow and wool are substances that are naturally white, and therefore portray what is clean, the blood-guilt (v. 15) having been removed (cf. Ps. 51:7). Isaiah was a prophet of grace, but forgiveness is not unconditional. It comes through repentance as v. 19 indicates.

1:19, 20 willing and obedient…refuse and rebel. The prophet offered his readers the same choice God gave Moses in Deut. 28, a choice between a blessing and a curse. They may choose repentance and obedience and reap the benefits of the Land or refuse to do so and become victims of foreign oppressors. eat…be devoured. To accentuate the opposite outcomes, the Lord used the same Heb. word to depict both destinies. On one hand, they may eat the fruit of the Land; on the other, they may be eaten by conquering powers.

1:21–31 Verses 21–23 recount Jerusalem’s current disobedience, with an account of God’s actions to purge her in vv. 24–31.

1:21 harlot. Often in the OT, spiritual harlotry pictured the idolatry of God’s people (e.g., Jer. 2:20; 3:1; Hos 2:2; 3:1; Ezek. 16:22–37). In this instance, however, Jerusalem’s unfaithfulness incorporated a wider range of wrongs, including murders and general corruption (vv. 21, 23). justice; righteousness. As Isaiah prophesied, ethical depravity had replaced the city’s former virtues.

1:24 the LORD…the LORD of hosts, the Mighty One of Israel. The 3-fold title of God emphasized His role as the rightful judge of His sinful people. “The Mighty One of Israel” occurs only here in the Bible, though “the Mighty One of Jacob” appears 5 times (49:26; 60:16; Gen. 49:24; Ps. 132:2, 5).

1:25, 26 I will…thoroughly purge…I will restore. God’s judgment of His people has future restoration as its goal. They were subsequently restored from the Babylonian captivity (Jer. 29:10), but this promise has in view a greater and more lasting restoration. It anticipates a complete and permanent restoration, which will make Jerusalem supreme among the nations (Jer. 3:17; Ezek. 5:5; Mic. 4:2; Zech. 8:22; 14:16). The only such purging and restoration in Scripture is that spoken of in conjunction with the yet-future “time of Jacob’s trouble” (Jer. 30:6, 7; i.e., Daniel’s 70th week, cf. Dan. 9:24–27) and the second advent of the Messiah (Zech. 14:4).

1:27 Zion. Originally a designation for the hill Ophel, this name became a synonym for the entire city of Jerusalem. Isaiah always uses it that way. be redeemed…penitents. That remnant of the city who repented of their sins would find redemption in conjunction with God’s future restoration of Israel’s prosperity (cf. 59:20).

1:28 transgressors…sinners…those who forsake. Concurrent with the future blessing of the faithful remnant, the Lord will relegate the unrepentant to destruction. This is the only way Zion can become pure.

1:29 terebinth trees…gardens. These were settings where Israel practiced idolatrous worship. It is ironic that the Lord had chosen Israel while some citizens of Jerusalem have chosen the “gardens.” When God calls them to account for their rebellious choice, they will be ashamed and embarrassed.

1:31 will burn…no one shall quench. Both the rebel and his works will perish. This is final judgment, not merely another captivity.

Isaiah 2

2:1—5:30 Chapters 2–5 comprise a single connected discourse.

2:1–5 The first of 3 pictures of Zion (Jerusalem) in this discourse that depicts her future exaltation.

2:2–4 The book of Micah contains this portion of Isaiah’s prophecy almost word for word (Mic. 4:1–3), indicating that the younger contemporary of Isaiah may have obtained the words from him. Both passages present a prophetic picture of Zion in the future messianic kingdom when all people will recognize Jerusalem as the capital of the world.

2:2 in the latter days. The “latter (or last) days” is a time designation looking forward to the messianic era (Ezek. 38:16; Hos. 3:5; Mic. 4:1). The NT applied the expression to the period beginning with the first advent of Jesus Christ (Acts 2:17; 2 Tim. 3:1; Heb. 1:2; James 5:3; 2 Pet. 3:3). Old Testament prophets, being without a clear word regarding the time between the Messiah’s two advents, linked the expression to the Messiah’s return to establish His earthly kingdom, i.e., the millennial kingdom spoken about in Rev. 20:1–10. the mountain of the LORD’s house. The reference is to Mt. Zion, the location of the temple in Jerusalem. The expression occurs two other times in the OT (2 Chr. 33:15; Mic. 4:1).

2:3 mountain of the LORD. Isaiah frequently calls Mt. Zion the “holy mountain” (11:9; 27:13; 56:7; 57:13; 65:11, 25; 66:20).

2:4 swords into plowshares…spears into pruning hooks. With the Messiah on His throne in Jerusalem, the world will enjoy uninterrupted peaceful conditions. Warfare will continue to characterize human history until the Prince of Peace (9:6) returns to earth to put an end to it.

2:6—4:1 After a glimpse of Judah’s glorious future (2:1–5), the prophet returned to the present for a scathing rebuke of her idolatry and the judgment of God it evokes.

2:6–9 Isaiah stated the Lord’s formal charge against the people of Jerusalem.

2:6 eastern ways. Through caravans from the E, an influx of religious superstitions had filled Jerusalem and its environs.

2:8 full of idols. Jotham and Ahaz, two of the kings under whom Isaiah prophesied, failed to remove the idolatrous high places from the Land (2 Kin. 15:35; 16:4).

2:10–22 This section pictures conditions during the future day of the Lord. Though some elements of the description could fit what Judah experienced in the Babylonian captivity, the intensity of judgment predicted here could not have found fulfillment at that time. The tribulation period before Christ’s return will be the time for these judgmental horrors.

2:12 the day of the LORD. The phrase “day of the LORD,” (DOL) appears 19 times in the OT (Obad. 15; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Is. 2:12; 13:6, 9; Zeph. 1:7, 14; Ezek. 13:5; 30:3; Zech. 14:1; Mal. 4:5) and 4 times in the NT (Acts 2:20; 1 Thess. 5:2; 2 Thess 2:2; 2 Pet. 3:10) to express the time of God’s extreme wrath. The DOL can refer to a near future judgment (Ezek. 13:5; 30:3) or a far future judgment (Zech. 14:1; 2 Thess. 2:2). Two DOL expressions yet remain to be fulfilled: 1) at the end of Daniel’s 70th week (see Joel 3:14; Mal. 4:5; 1 Thess. 5:2) and 2) at the end of the Millennium (see 2 Pet. 3:10). The DOL can occur through providential means (Ezek. 30:3) or directly at the hand of God (2 Pet. 3:10). At times, the near fulfillment (Joel 1:15) prefigures the far fulfillment (Joel 3:14); on other occasions, both kinds of fulfillment are included in one passage (13:6, 9; Zeph 1:7, 14). Here Isaiah looks to the far fulfillment at the end of the time of Jacob’s trouble (Jer. 30:7).

2:13 cedars of Lebanon…oaks of Bashan. The cedars and oaks were objects of great admiration to people of OT times (Pss. 92:12; 104:16; Ezek. 27:6; 31:3). Yet even these impressive created objects would face destruction because of human rebellion.

2:19 holes of the rocks…caves of the earth. Revelation 6:12, 15, 16 uses this passage and 2:21 to describe man’s flight from the terrors of tribulation during the period before Christ’s personal return to earth. This shows that the final fulfillment of this prophecy will be during Daniel’s 70th week.

2:22 Sever yourselves. This calls readers to stop depending on other humans and to trust only in God, who alone is worthy.

Isaiah 3

3:1—4:1 The Lord’s indictment against and judgment of Jerusalem and Judah continued.

3:1 the LORD, the LORD of hosts. Emphasizing His ultimate authority, God refers to Himself by the title Adonai (“the LORD”), the sovereign Lord of all, and by the mighty and warlike “LORD of hosts.”

3:1–3 Takes away…expert enchanter. God’s judgment was to include a removal of the people’s leadership.

3:4, 5 children…honorable. Inexperience in government was to lead to degeneration and irresponsibility at every level of national life.

3:6, 7 let these ruins…ruler of the people. Conditions of anarchy were to be so bad that no one would accept a position of authority over the people.

3:8 Jerusalem…Judah. The fall of Jerusalem in 586 B.C. was only a partial fulfillment of this prophecy. The final fulfillment awaits the times just prior to Christ’s second coming. against the LORD. The root of Zion’s problem surfaces: overt rebellion against the Lord. The people sinned shamelessly; they made no effort to conceal it (3:9).

3:12 children…women. Children and women were considered ill-suited for governmental leadership, so they figuratively depicted the incompetent rulers.

3:14 vineyard. The spoiling of the vineyard by the leaders amounts to their inequities in ruling the nation. Isaiah gave a more detailed comparison of God’s people to a vineyard in 5:1–7.

3:16 daughters of Zion. When women cultivate beauty for beauty’s sake, they thereby reflect the moral decay of the nations and detract from the glory of God. Rather than emphasizing outward apparel and activities (vv. 16–24), ladies should cultivate the beauty of the inner person (1 Tim. 2:9, 10; 1 Pet. 3:3, 4). mincing as they go. Ornamental chains about the ankles necessitated shorter steps and produced tinkling sounds to attract attention.

Isaiah 4

4:1 seven women…one man. In the day of the Lord (see note on 2:12), He will judge wicked women indirectly by allowing a slaughtering of males, thereby producing a shortage of husbands.

4:2–6 The third picture of Zion resembles the first (2:1–5): an eventual purification and prosperity in the Land.

4:2 Branch. This messianic title occurs also in Jer. 23:5; 33:15; Zech. 3:8; 6:12. The thought behind the title relates to 2 Sam. 23:5, that of growth. The life of the Branch will bear spiritual fruit (cf. John 15:4, 5).

4:3 he who is left…holy. “Holy” or “set apart” is another way of describing the remnant who will inherit God’s prosperity in that day (cf. 1:9, 27; 3:10).

4:4 spirit of burning. For other instances of purging by burning, see 1:25; 6:6, 7.

4:5, 6 covering…tabernacle. The future inhabitants of Jerusalem will enjoy the Lord’s protective covering over the glory on Mt. Zion. This recalls Ezekiel’s prophecy of the return of the Shekinah to the temple (Ezek. 43:2–5).

Isaiah 5

5:1–30 The conclusion of the extended discourse begun at 2:1 comes by way of a comparison of God’s people to a vineyard which He cultivated, but which did not bear fruit.

5:1 Well-beloved. The Lord is the friend who is well-beloved by Isaiah. The vineyard belongs to Him (5:7).

5:2 good grapes…wild grapes. The owner made every conceivable provision for the vine’s productivity and protection, illustrating the Lord’s purely gracious choice of Israel. Justifiably, He expected a good yield from His investment, but the vine’s produce was “sour berries,” inedible and fit only for dumping.

5:5 burned…trampled down. As punishment for her unfruitfulness, Israel became desolate and accessible to any nation wishing to invade her, such as happened in the Babylonian invasion of 586 B.C., and will happen repeatedly until her national repentance at the second coming of the Messiah.

5:7 justice…oppression…righteousness…a cry. The Eng. words “equity…iniquity…right…riot” illustrate the effective play on words in the underlying Heb. behind v. 7.

5:8–23 The prophet pronounced 6 woes (judgments) against the unresponsive people of Israel.

5:8–10 The first woe was against real estate owners because of their greedy materialism.

5:8 house to house…field to field. God gave the land to the Israelites with the intention that the original allocation remain with each family (Lev. 25:23–25). By Isaiah’s time, land speculators had begun putting together huge estates (Mic. 2:2, 9), and the powerful rich used legal processes to deprive the poor of what was rightfully theirs (Amos 2:6, 7).

5:10 one bath…one ephah. God judged the greedy rich by reducing the productivity of their land to a small fraction of what it would have been normally. One bath was roughly equivalent to 6 gallons (cf. marginal note). About one-half bushel would be produced from about 6 bushels of planted seed. Such amounts indicate famine conditions.

5:11, 12 The second woe addressed the drunkards for their neglect of the Lord’s work of judgment and redemption, and their devotion to pleasure.

5:14 Sheol. This term in this context pictures death as a great monster with wide-open jaws, ready to receive its victims. Such was to be the fate of those who perish in the captivity God will send to punish the people’s sinfulness.

5:18, 19 The third woe was against those who defied the Lord and ridiculed His prophet.

5:19 Let Him make speed. The taunting unbelievers said, “Where is the judgment of which you have spoken, Isaiah? Bring it on. We will believe it when we see it.” This challenge for God to hasten His judgment represented their disbelief that the Holy One of Israel would judge the people. See Isaiah’s response in the naming of his son: “Speed the spoil, Hasten the Booty” (8:1; cf. 5:26).

5:20 evil good, and good evil. The fourth woe condemned the reversal of morality which dominated the nation. They utterly confused all moral distinctions.

5:21 wise in their own eyes. The object of the fifth woe was the people’s arrogance. “Pride goes before destruction…” (Prov. 16:18).

5:22, 23 justify the wicked. The sixth woe pointed to the unjust sentences passed by drunken and bribed judges.

5:24–30 The conclusion of the discourse announced God’s action in sending a mighty army against Judah to conquer and leave the land in darkness and distress.

5:26 nations from afar. Principal among the nations God would bring against Israel were: 1) Assyria, which conquered the northern kingdom in 722 B.C., and 2) Babylon, which completed its invasion of Jerusalem in 586 B.C. and destroyed the temple.

5:30 darkness. God’s wrath against the people was to eliminate light (8:22; 42:7), but His promised deliverance of the remnant will ultimately turn that darkness into light at the coming of the Messiah (9:2; 42:16; 58:10; 60:2).

Isaiah 6

6:1–5 In preparation for calling Isaiah to be the prophet who would proclaim the coming judgment, God gave him a vision of His majestic holiness so overwhelming that it devastated him and made him realize his own sinfulness.

6:1 King Uzziah died. After 52 years of reigning, leprosy caused the death of Uzziah in 739 B.C. (cf. 2 Chr. 26:16–23). Isaiah began his prophetic ministry that year. He received the prophecies of the first 5 chapters after his call, but at 6:1 he returns to authenticate what he has already written by describing how he was called. I saw. The prophet became unconscious of the outside world and with his inner eye saw what God revealed to him. This experience recalls the experience of John’s prophetic vision in Rev. 4:1–11. high and lifted up. The throne was greatly elevated, emphasizing the Most High God. train. This refers to the hem or fringe of the Lord’s glorious robe that filled the temple. temple. Though Isaiah may have been at the earthly temple, this describes a vision which transcends the earthly. The throne of God is in the heavenly temple (Rev. 4:1–6; 5:1–7; 11:19; 15:5–8).

6:2 seraphim. The seraphim are an order of angelic creatures who bear a similarity to the 4 living creatures of Rev. 4:6, which in turn resemble the cherubim of Ezek. 10:1ff. six wings. Two wings covered the faces of the seraphim because they dared not gaze directly at God’s glory. Two covered their feet, acknowledging their lowliness even though engaged in divine service. With two they flew in serving the One on the throne. Thus, 4 wings related to worship, emphasizing the priority of praise.

6:3 one cried to another. The seraphs were speaking to each other in antiphonal praise. Holy, holy, holy. The primary thrust of the 3-fold repetition of God’s holiness (called the trihagion) is to emphasize God’s separateness from and independence of His fallen creation, though it implies secondarily that God is 3 Persons. See Rev. 4:8, where the 4 living creatures utter the trihagion. full of His glory. The earth is the worldwide display of His immeasurable glory, perfections, and attributes as seen in creation (see Rom. 1:20). Fallen man has nevertheless refused to glorify Him as God (Rom. 1:23).

Is. 6:3

Isaiah Fulfilled at Christ’s First Advent

Reference: 7:14

Fulfilled Literally: The virgin birth of Christ (Matt. 1:23)

Reference: 8:14, 15

Fulfilled Typically: A stone of stumbling and a rock of offense (Rom. 9:33; 1 Pet. 2:8)

Reference: 8:17

Fulfilled Typically: Christ’s hope and trust in God (Heb. 2:13a)

Reference: 8:18

Fulfilled Typically: The Son of God and the sons of God (Heb. 2:13b)

Reference: 9:1, 2

Fulfilled Typically: The arrival of Jesus in the area of Zebulun and Naphtali (Matt. 4:12-16)

Reference: 9:6a

Fulfilled Literally: The birth of Immanuel (Matt. 1:23; Luke 1:31-33; 2:7, 11)

Reference: 11:1

Fulfilled Literally: Revival of the Davidic dynasty (Matt. 1:6, 16; Acts 13:23; Rev. 5:5; 22:16)

Reference: 12:3

Fulfilled Typically: Water from the wells of salvation (John 4:10, 14)

Reference: 25:8

Fulfilled Typically: The swallowing up of death (1 Cor. 15:54)

Reference: 28:11

Fulfilled Typically: The gift of tongues as an authenticating sign of God’s messengers (1 Cor. 14:21, 22)

Reference: 28:16

Fulfilled Literally: Incarnation of Jesus Christ (Matt. 21:42)

Reference: 29:18; 35:5

Fulfilled Typically: Jesus’ healing of the physically deaf and blind (Matt. 11:5)

Reference: 40:3-5

Fulfilled Literally: Preaching of John the Baptist (Matt. 3:3; Mark 1:3; Luke 3:4-6; John 1:23)

Reference: 42:1a, 2, 3

Fulfilled Literally: Christ at His baptism (Matt. 3:16, 17) and transfiguration (Matt. 17:5) and His general demeanor throughout His first advent

Reference: 42:6

Fulfilled Typically: Christ extended the benefits of the New Covenant to the church (Heb. 8:6, 10-12)

Reference: 42:7

Fulfilled Typically: Jesus healed physical blindness and provided liberty for the spiritual captives (Matt. 11:5; Luke 4:18)

Reference: 42:7

Fulfilled Typically: Jesus removed spiritual darkness at His first coming (Matt. 4:16)

Reference: 50:6

Fulfilled Literally: Jesus beaten and spat upon (Matt. 26:67; 27:26, 30; Mark 14:65; 15:19; Luke 22:63; John 18:22)

Reference: 50:7

Fulfilled Literally: Jesus resolutely setting His face to go to Jerusalem (Luke 9:51)

Reference: 53:1

Fulfilled Literally: Israel failed to recognize her Messiah (John 12:38)

Reference: 53:4

Fulfilled Typically: Jesus healed sick people as a symbol of His bearing of sin (Matt. 8:16, 17)

Reference: 53:7, 8

Fulfilled Literally: Philip identifies Jesus as the one about whom the prophet wrote (Acts 8:32, 33)

Reference: 53:7

Fulfilled Literally: Jesus remained silent at all phases of His trial (Matt. 26:63; 27:12-14; Mark 14:61; 15:5; Luke 23:9; John 19:9; 1 Pet. 2:23)

Reference: 53:7

Fulfilled Literally: Jesus was the Lamb of God who takes away the sin of the world (John 1:29; 1 Pet. 1:18, 19; Rev. 5:6)

Reference: 53:9

Fulfilled Literally: Jesus was completely innocent of all charges against Him (1 Pet. 2:22)

Reference: 53:11

Fulfilled Literally: Jesus saw the need to be crucified between two criminals (Luke 22:37)

Reference: 54:13

Fulfilled Typically: Jesus saw those who came to Him at His first advent as taught by God (John 6:45)

Reference: 55:3

Fulfilled Literally: Christ’s resurrection was prerequisite to His some day occupying David’s throne on earth (Acts 13:34)

Reference: 61:1, 2a

Fulfilled Typically: Jesus saw His first-advent ministry as a spiritual counterpart of His second-advent deliverance of Israel (Luke 4:18, 19)

Reference: 62:11

Fulfilled Literally: Jesus fulfilled the call to the daughter of Zion in His triumphal entry (Matt. 21:5)

6:4 shaken…smoke. The shaking and smoke symbolize God’s holiness as it relates to His wrath and judgment (cf. Ex. 19:16–20; Rev. 15:8).

6:5 unclean lips. If the lips are unclean, so is the heart. This vision of God’s holiness vividly reminded the prophet of his own unworthiness which deserved judgment. Job (Job 42:6) and Peter (Luke 5:8) came to the same realization about themselves when confronted with the presence of the Lord (cf. Ezek. 1:28—2:7; Rev. 1:17).

6:6–13 Isaiah’s vision has made him painfully aware of his sin and has broken him (cf. 66:2, 5); in this way God has prepared him for his cleansing and his commission.

6:6 coal…altar. The hot coal taken from the altar of incense in heaven (cf. Rev. 8:3–5) is emblematic of God’s purifying work. Repentance is painful.

6:7 taken away…purged. Spiritual cleansing for special service to the Lord, not salvation, is in view.

6:8 Us. This plural pronoun does not prove the doctrine of the Trinity, but does strongly imply it (see Gen. 1:26). Here am I! Send me. This response evidenced the humble readiness of complete trust. Though profoundly aware of his sin, he was available.

6:9, 10 do not understand…do not perceive. Isaiah’s message was to be God’s instrument for hiding the truth from an unreceptive people. Centuries later, Jesus’ parables were to do the same (Matt. 13:14, 15; Mark 4:12; Luke 8:10; cf. 29:9, 10; 42:18; 43:8; Deut. 29:4; John 12:40; Acts 28:26, 27; Rom. 11:8).

6:11, 12 how long? Because of such rejection from his people, the prophet asked how long he should preach this message of divine judgment. God replied that it must continue until the cities are desolate (v. 11) and the people have gone into exile (v. 12).

6:13 a tenth…will return. Though most will reject God, the tenth, also called “stumps” and “holy seed,” represents the faithful remnant in Israel who will be the nucleus who hear and believe.

Isaiah 7

7:1, 2 An unsuccessful invasion of Judah by Syria and Israel (i.e., the northern 10 tribes) led to a continued presence of King Tiglath-Pileser’s Assyrian forces in Israel. Shortly after Ahaz assumed the throne (ca. 735 B.C.), this threat to Judah’s security brought great fear to the king and the people of Judah. See 2 Chr. 28:5–8, 17–19.

7:2 house of David. This expression refers to the Davidic dynasty, personified in the current king, Ahaz.

7:3 Shear-Jashub. The name means “a remnant shall return.” The presence of Isaiah’s son is an object lesson of God’s faithfulness to believers among the people.

7:4 do not fear. Isaiah’s message to Ahaz is one of reassurance. The two invading kings will not prevail.

7:8 Ephraim will be broken. This tribe represented all the northern 10 tribes. The prophet predicted the coming demise because of idolatry (cf. Hos. 4:17). In 65 years they would cease to be a people, first through the captivity of most of them in 722 B.C. (2 Kin. 17:6) and then with the importation of foreign settlers into the land in ca. 670 B.C. (2 Kin. 17:24; 2 Chr. 33:11; Ezra 4:2).

7:9 not believe…not be established. The choice belonged to Ahaz. He could trust the Lord’s word or fall into the enemy’s hands or, even worse, experience a final heart-hardening (6:9, 10).

7:11 a sign. To encourage his faith, the Lord offered Ahaz a sign, but Ahaz feigned humility in refusing the sign (v. 10).

7:13 house of David. Upon hearing Ahaz’s refusal, the prophet broadened his audience beyond Ahaz (see v. 2) to include the whole faithless house of David. The nation was guilty of wearying God (1:14).

7:14 sign. Since Ahaz refused to choose a sign (vv. 11, 12), the Lord chose His own sign, whose implementation would occur far beyond Ahaz’s lifetime. the virgin. This prophecy reached forward to the virgin birth of the Messiah, as the NT notes (Matt. 1:23). The Heb. word refers to an unmarried woman and means “virgin” (Gen. 24:43; Prov 30:19; Song 1:3; 6:8), so the birth of Isaiah’s own son (8:3) could not have fully satisified the prophecy. Cf. Gen. 3:15. Immanuel. The title, applied to Jesus in Matt. 1:23, means “God with us.”

7:15 Curds and honey. Curds result from coagulated milk, something like cottage cheese. This diet indicated the scarcity of provisions which characterized the period after foreign invaders had decimated the land.

7:16 refuse the evil. Before the promised son of Isaiah was old enough to make moral choices, the kings of Syria and Ephraim were to meet their doom at the hands of the Assyrians.

7:17 bring the king of Assyria upon you. Not only did the Lord use the Assyrians to judge the northern kingdom, He also used them to invade Ahaz’s domain of Judah. This coming of the Assyrian king was the beginning of the end for the nation and eventually led to her captivity in Babylon.

7:18–25 The desolation prophesied in this section began in the days of Ahaz and reached its climax when the Babylonians conquered Judah. Its results continue to the time when the Messiah will return to deliver Israel and establish His kingdom on earth.

7:18 fly…bee. Egypt was full of flies, and Assyria was a country noted for beekeeping. These insects represented the armies from the powerful countries which the Lord would summon to overrun Judah and take the people into exile.

7:19 desolate valleys…clefts of the rocks. Not even inaccessible areas of the land were free from the invading armies.

7:20 hired razor. The Assyrians were the Lord’s hired blade to shave and disgrace the entire body of Judah (cf. 1:6).

7:21, 22 young cow and two sheep. The foreign invasion would cause a change from an agricultural economy to a pastoral one. Not enough men would remain in the land to farm. It was to be a time of great poverty.

7:23–25 briers and thorns. The presence of these uncultivated growths was a sign of desolation, as in 5:6.

Isaiah 8

8:1 large scroll. Isaiah was to prepare a large placard for public display. Maher-Shalal-Hash-Baz. Maher-Shalal told the Assyrian invaders to “speed to the spoil,” with no doubt as to who was to win the battle. Hash-Baz invited them to “hasten the booty,” i.e., to reap the benefits of the conquered land quickly (5:26). That placard reiterated, from another perspective, the prophecies just concluded in 7:18–25.

8:2 faithful witnesses. After the prophecy’s fulfillment, the respected leaders Uriah and Zechariah verified to the people that Isaiah had spoken it on a given date before the Assyrian invasion. This verification accredited the Lord’s word and upheld His honor (Deut. 18:21, 22; Jer. 28:9).

8:3 prophetess. Isaiah’s wife was called a prophetess because the son to whom she gave birth was prophetic of the Assyrian conquest.

8:4 before the child. The time before the plunder of Syria and the northern kingdom of Israel began was very short. The Assyrians initiated their invasion before Isaiah’s child learned to talk. That prophetic limit resembled the one set in 7:16, but there the prophecy was more far-reaching. Fulfillment of the closer prophecy verified the one relating to the distant future.

8:6 these people. Lit. “this people” (the Heb. is sing.). These were the people of Judah (cf. 6:9), but perhaps secondarily the whole nation of Israel. Ahaz had called on Assyria for help rather than relying on the Lord. waters of Shiloah. This was the stream from the Gihon Spring outside Jerusalem’s city wall flowing to the Pool of Siloam inside the city which supplied the city’s water (see 7:3). It symbolized the city’s dependence on the Lord and His defense of the city, if they were to survive. First, the northern 10 tribes refused that dependence; later, King Ahaz of Judah in the S did the same.

8:7 waters of the River. In place of the waters of Shiloah, the waters of the River Euphrates were to overflow its banks and flood all the way to and including Judah. In other words, the King of Assyria was to sweep through the Land with his devastating destruction. Though outwardly Ahaz’s submission to the Assyrians brought peace to Judah (2 Kin. 16:7–18), Isaiah saw the reality that David’s throne was merely a hollow sham.

8:8 O Immanuel. Because of the Assyrian onslaught, the land of Immanuel (7:14) was to be stripped of all its earthly glory. What a pity that He who owns and will someday possess the land must see it in such a devastated condition!

8:9 be broken in pieces. Lest Assyria and other foreign powers think they conquered in their own strength, the prophet reminded them that they were only instruments for the Lord’s use and would eventually come to nothing.

8:10 God is with us. The Heb. is Immanuel. The name of the virgin’s child (7:14) guaranteed the eventual triumph of the faithful remnant of Israel.

8:11 with a strong hand. God inspired Isaiah with compelling power to speak a message that by its nature distanced him from the people he ministered to.

8:12 conspiracy. Many in Israel considered Isaiah, Jeremiah, and other prophets to be servants of the enemy when they advocated a policy of nonreliance on foreign powers and complete dependence on the Lord alone (see Jer. 37:13–15).

8:14 sanctuary…stone of stumbling. Isaiah found encouragement in the Lord as his holy place of protection from his accusers. The NT applies this verse to corporate Israel in her ongoing rejection of Jesus as Messiah (Luke 2:34; Rom. 9:32, 33; 1 Pet. 2:8). both the houses of Israel. They will be collapsed until the return of the Messiah to the earth restores them.

8:15 many…shall stumble. Another prediction anticipated the stumbling of Israel, which included her rejection of her Messiah at His first advent (Luke 20:18; Rom. 9:32; cf. 28:16).

8:16 my disciples. These were God’s faithful remnant, and hence disciples of Isaiah in a secondary sense. They had the responsibility of maintaining written records of his prophecies so that they could become public after the prophesied Assyrian invasion (see 8:2).

8:17 wait on…hope. The speaker is Isaiah whose disposition was to await the Lord’s deliverance, the national salvation promised to the faithful remnant (40:31; 49:23). See note on Heb. 2:13.

8:18 I and the children. In their historical setting, the words refer to Isaiah and his two sons, whose names had prophetic significance (i.e., as “signs and wonders”). See note on Heb. 2:13.

8:19 seek the dead. People of Isaiah’s day were using spiritualists to communicate with the dead as King Saul did through the medium at En Dor (1 Sam. 28:8–19). The law strictly forbade such consultations (Lev. 19:26; Deut. 18:10, 11).

8:20 law…testimony. See 8:16. Light came through the prophecies of God’s spokesman, Isaiah.

8:21, 22 This is a dismal picture of those who were frustrated, desperate, and angry even to the point of cursing God, all because they refused to accept the truthfulness of what Isaiah had predicted regarding the nation’s future hardships.

Isaiah 9

9:1 Zebulun…Naphtali…Galilee. Zebulun and Naphtali on the northern border in NE Galilee W of the Jordan River were the first to suffer from the invasion by the Assyrian king (2 Kin. 15:29), marking the beginning of dark days for Israel. more heavily oppressed her. A better translation is “will glorify her.” “At first” the days were to be full of gloom, but “afterward” God would transform that gloom into honor. The NT applies this prophecy of Galilee’s honor to the time of Jesus Christ’s first advent (Matt. 4:12–16). Matthew 4:15, 16 quotes Is. 9:1, 2 directly. Ultimately, its fulfillment will come at His second advent when the area is freed from the yoke of foreign invaders.

9:2 a great light…light. The coming of the Messiah is synonymous with the coming of light to remove the darkness of captivity (42:16; 49:6; 58:8; 60:1, 19, 20).

9:3 multiplied the nation. Once again the Lord confirmed His covenant with Abraham to multiply his physical descendants as the sands of the seashore (Gen. 22:17).

9:4 broken the yoke. Eventually the Lord will free national Israel from bondage to Assyria, Babylon, and every other foreign power that has oppressed her.

9:5 burning and fuel of fire. The world will no longer need the accessories of warfare because a time of universal peace will follow the return of Christ.

9:6 Child…Son. These terms elaborate further on Immanuel, the child to be born to the virgin (7:14). The virgin’s child will also be the royal Son of David, with rights to the Davidic throne (9:7; cf. Matt. 1:21; Luke 1:31–33; 2:7, 11). government. In fulfillment of this verse and Ps. 2:9, the Son will rule the nations of the world (Rev. 2:27; 19:15). Wonderful, Counselor. The remaining 3 titles consist of two words each, so the intention was probably that each pair of words indicate one title: “Wonderful Counselor.” In contrast to Ahaz, this King will implement supernatural wisdom in discharging His office (cf. 2 Sam. 16:23; 1 Kin. 3:28). Mighty God. As a powerful warrior, the Messiah will accomplish the military exploits mentioned in (cf. 10:21; Deut. 10:17; Neh. 9:32). Everlasting Father. The Messiah will be a Father to His people eternally. As Davidic King, He will compassionately care for and discipline them (40:11; 63:16; 64:8; Pss. 68:5, 6; 103:13; Prov. 3:12). Prince of Peace. The government of Immanuel will procure and perpetuate peace among the nations of the world (2:4; 11:6–9; Mic. 4:3).

9:7 throne of David. The virgin’s Son will be the rightful heir to David’s throne and will inherit the promises of the Davidic Covenant (2 Sam. 7:12–16; cf. Ps. 89:1–37; Matt. 1:1).

9:8—10:4 This poem tells of great warning calamities sent by the Lord that have gone unheeded by Israel. The same refrain recurs 4 times (9:12, 17, 21; 10:4), dividing it into 4 strophes.

9:9 pride and arrogance. Israel’s downfall was her feeling of self-sufficiency whereby she thought she could handle any eventuality (v. 10).

9:11 adversaries of Rezin. The Syrian king’s enemies were the Assyrians.

9:12 His hand is stretched out still. The outstretched hand will punish (cf. 5:25) beyond what the people had already experienced.

9:16 leaders…those who are led. The aggravated wickedness of Israel extended to all classes, even the fatherless and widows (v. 17) who often were the objects of special mercy (1:17).

9:19 No man…his brother. God’s wrath allowed wickedness to cause the society to self-destruct. A senseless mutual exploitation resulted in anarchy and confusion (v. 20).

9:21 Manasseh…Ephraim…Judah. Descendants of Joseph’s two sons (Manasseh and Ephraim) had engaged in civil war with one another before (see Judg. 12:4) and unite only in their opposition to Judah.

Isaiah 10

10:1, 2 unrighteous decrees…rob the needy. The prophet returned to assign reasons for God’s wrath again: 1) inequities in administering the laws, and 2) harsh treatment of those in need.

10:2 widows…fatherless. See 1:17.

10:3 day of punishment. The Assyrians were the first to invade, then Babylon and other foreign powers followed.

10:5 rod of My anger. God used Assyria as His instrument of judgment against Israel and Judah. He did the same with Babylon against Judah later on (Hab. 1:6).

10:6 an ungodly nation. “My people” (v. 2), the people of Israel and Judah.

10:7 he does not mean so. Assyria did not realize that she was the Lord’s instrument, but thought her conquests were the result of her own power.

10:9 Calno…Damascus. These cities and territories all capitulated to the Assyrian invaders.

10:10, 11 Shall I not do also. Proud Assyria warned Jerusalem that she would overcome that city just as she had been the instrument used by God against other nations.

10:12 punish…the king of Assyria. The Lord expressed His intention of punishing proud Assyria after He had finished using that nation to punish Jerusalem.

10:13, 14 The prophet proved the Assyrian king’s pride by reiterating his boast (cf. vv. 8–11).

10:15 ax…saw…rod…staff. Nothing more than an instrument of the Lord (vv. 5, 24), Assyria had no power or wisdom of her own.

10:16–19 burning…burning…fire…flame…burn…consume. When He had finished using Assyria as His instrument, the Lord terminated the kingdom’s existence (see v. 12).

Is. 10:16

God’s Judgment on the Nations

Ammon

Amos: 1:13-15 Judgment

Jeremiah: 49:1-6 Judgment; Restoration

Ezekiel: 25:1-7 Judgment

Babylon

Isaiah: 13:1-14:23 Judgment

Jeremiah: 50, 51 Judgment

Habakkuk: 2:6-17 Judgment

Damascus

Amos: 1:3-5 Judgment

Isaiah: 17:1-3 Judgment; Remnant

Jeremiah: 49:23-27 Judgment

Edom

Obadiah: Judgment

Amos: 1:11, 12 Judgment

Isaiah: 21:11, 12 Judgment

Jeremiah: 49:7-22 Judgment

Ezekiel: 25:12-14 Judgment

Egypt

Isaiah: 19 Judgment; Restoration

Jeremiah: 46:1-26 Judgment

Ezekiel: 29-32 Judgment

Moab

Amos: 2:1-3 Judgment

Isaiah: 15, 16 Judgment; Remnant

Jeremiah: 48 Judgment; Restoration

Ezekiel: 25:8-11 Judgment

Philistia

Amos: 1:6-8 Judgment

Isaiah: 14:29-32 Judgment

Jeremiah: 47 Judgment; Remnant

Ezekiel: 25:15-17 Judgment

Tyre

Amos: 1:9, 10 Judgment

Isaiah: 23 Judgment; Restoration

Ezekiel: 26-28 Judgment

10:20 the remnant of Israel. Cf. 1:9. A small nucleus of God’s people, preserved by His sovereign grace, form this righteous remnant in the midst of national apostasy. There were always the obedient few who preserved, obeyed, and passed on God’s law. There will always be a remnant because God will never forsake the Abrahamic Covenant (cf. Mic. 2:12, 13; Rom. 9:27; 11:5).

10:22 sand of the sea. Cf. Gen. 22:17.

10:23 a determined end. They must face the wrath of God. See Paul’s use of this verse in Rom. 9:28.

10:25 the indignation. The indignation covers the entire period of Israel’s exile (26:20; Dan. 11:36). Here is the promise that it will end with the return of the Messiah (11:1–16).

10:26 Midian…Egypt. Isaiah selected two examples from the past to illustrate the Lord’s future deliverance of Israel: Gideon’s victory over the Midianites (Judg. 7:25) and the slaughter of the Egyptians who pursued the Israelites through the Red Sea (Ex. 14:16, 26, 27).

10:27 burden…yoke. The removal of this yoke speaks of the future freeing of Israel from compulsion to render service to foreign oppressors.

10:28–32 Isaiah visualized the Assyrian army approaching Jerusalem from the N. The place names grew closer to Jerusalem as his vision progressed.

10:33 lop off…hewn down…humbled. Though the Assyrian army reached the walls of Jerusalem, the sovereign Lord, the Lord of hosts, intervened and sent them away in defeat. Later Isaiah recorded the literal fulfillment of this prophecy (37:24, 36–38; cf. 2 Kin. 19:35–37; 2 Chr. 32:21).

10:34 Lebanon. The OT equates Assyria to Lebanon (Ezek. 31:3; cf. 2:13; 37:24).

Isaiah 11

11:1 stem…roots. With the Babylonian captivity of 586 B.C., the Davidic dynasty appeared as decimated as the Assyrian army. A major difference between the two was the life remaining in the stump and roots of the Davidic line. That life was to manifest itself in new growth in the form of the Rod and Branch. Jesse. Jesse was David’s father through whose line the messianic king was to come (Ruth 4:22; 1 Sam. 16:1, 12, 13). Branch. This is a title for the Messiah (see 4:2).

11:2 The Spirit of the LORD. As the Spirit of the Lord came upon David when he was anointed king (1 Sam 16:13; Ps. 51:11), so He will rest upon David’s descendant, Christ, who will rule the world. Spirit…the LORD…Him. This verse refers to the 3 persons of the Holy Trinity (see 6:3). wisdom and understanding…counsel and might…knowledge and…fear of the LORD. These are Spirit-imparted qualifications that will enable the Messiah to rule justly and effectively. Compare the 7-fold Spirit in Rev. 1:4.

11:3 the sight of His eyes…the hearing of His ears. These are ordinary avenues for a king to obtain information needed to govern, but the future King will have supernatural perception beyond these usual sources.

11:4 poor…meek. The Messiah will reverse Israel’s earlier dealings with the underprivileged (3:14, 15; 10:2). rod of His mouth. The Branch’s rule over the nations will be forceful. The NT uses equivalent terminology to describe the Warrior-King at His triumphant return to earth (Rev. 19:15; cf. 49:2; Ps. 2:9). breath of His lips. This is another figure for the Messiah’s means of inflicting physical harm. Paul draws upon this to tell of the destruction of the man of lawlessness at Christ’s second advent (2 Thess. 2:8).

11:5 belt…belt. The belt, which gathered the loose garments together, is figurative for the Messiah’s readiness for conflict. Righteousness and faithfulness are His preparation. Cf. Eph. 6:14.

11:6–9 Conditions of peace will prevail to the extent that all enmity among men, among animals—rapacious or otherwise—and between men and animals will disappear. Such will characterize the future millennial kingdom in which the Prince of Peace (9:6) will reign.

11:9 full of the knowledge of the LORD. Everyone will know the Lord when He returns to fulfill His New Covenant with Israel (Jer. 31:34).

11:10 in that day. The time of universal peace will come in the future reign of the Lord. Gentiles shall seek Him. The Root of Jesse will also attract non-Jews who inhabit the future kingdom (49:6; 52:10; 60:3; 66:18). Paul saw God’s ministry to Gentiles during the church age as an additional implication of this verse (Rom. 15:12).

11:11 second time. The first return of Israel to her Land was from Egyptian captivity (Ex. 14:26–29). The second will be from her worldwide dispersion (51:9–11; see note on 10:20).

11:12 four corners of the earth. This figurative expression depicts the whole world (Rev. 20:8). The faithful remnant of Israel will return from a worldwide dispersion to their Land.

11:13 Ephraim…Judah. These were the two major divisions of Israel after the schism under Jeroboam (1 Kin. 12:16–20). Ephraim was the name representing the northern 10 tribes, and Judah the southern two. When the Messiah returns, they will reunite in a lasting peace.

11:14 west…East. In that day Israel will be free from all foreign oppression and will be the dominant political force.

11:15 the River. Just as He dried up the Red Sea in the deliverance from Egypt, the Lord will in the future dry up the Euphrates in connection with the final deliverance of His people. See note on Rev. 16:12.

11:16 highway. Isaiah has much to say about a way for the remnant returning to Jerusalem (35:8, 9; 42:16; 43:19; 48:21; 49:11; 57:14; 62:10).

Isaiah 12

12:1–6 Two brief songs of praise (vv. 1–3, 4–6) which redeemed Israel will sing at the outset of the millennial kingdom. They are the earthly counterpart to the heavenly doxology in Rev. 19:6, 7.

12:1 Your anger is turned away. For the future remnant who will recognize the substitutionary death of Christ for their sins, Christ bore God’s anger in their place. Otherwise, that anger against them would remain.

12:2 God is my salvation. God will deliver the faithful of Israel from both their political opponents and the spiritual consequences of their sins. YAH, the LORD. Rendered “the LORD JEHOVAH” in the original KJV, the doubling of the personal name of God serves to emphasize His role as the covenant-keeping One. my strength and song…my salvation. Moses and the Israelites sang a similar song to celebrate their deliverance from the Egyptians (Ex. 15:2; cf. Ps. 118:14).

12:3 water…wells. Isaiah’s readers doubtless thought of how God satisfied the physical thirst of their ancestors in the Wilderness of Sin (Ex. 17:1–7). The same provision will apply for their descendants when the Messiah comes to deliver the nation (41:17, 18; cf. 30:25; 35:6, 7; 43:19; Ps. 107:35). The NT amplifies this provision to include the supply of spiritual water for the thirsty soul (John 4:10, 14; 7:37; Rev. 7:16, 17; 21:6; 22:17).

12:4, 5 among the peoples…in all the earth. Following the future Day of the Lord, Israel will testify to the rest of the world about His greatness and majesty. This was His purpose for His earthly people from the beginning.

12:6 O inhabitant of Zion. The Heb. of this verse personifies Zion as a woman by commanding her to “cry out and shout” in celebration of the Lord’s greatness.

Isaiah 13

13:1—23:18 These 11 chapters group together prophecies against foreign nations, much the same as those in Jer. 46–51 and Ezek. 25–32.

13:1—14:27 The section 13:1—14:24 deals specifically with Babylon and vv. 25–27 with Assyria, though Babylon was not yet a world power at the time of this prophecy. Isaiah foresaw a time when Babylon would overthrow the current dominant nation Assyria and be an international force.

13:1 burden. In the sense of his having heavy responsibility to deliver the message. It is used 15 other times in the OT in superscriptions like this (14:28; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 23:1; Lam. 2:14; Nah. 1:1; Hab. 1:1; Zech. 9:1; 12:1; Mal. 1:1). Babylon…Isaiah…saw. This chapter foretold the city’s destruction. Even during the Assyrian Empire the city of Babylon was formidable and stood at the head in the list of Israel’s enemies to be conquered.

13:2 Lift up a banner. As in 5:26, the Lord summoned foreign armies to conquer Babylon in all her greatness.

13:3 I have commanded…called. The Lord told of His gathering of armies to overcome Babylon. My anger. God’s anger had turned away from Israel (12:1) and toward this oppressive foreign power.

13:4 The LORD of hosts musters the army. Lit. “the LORD of armies musters the army.” See note at 1:9. This anticipated the end-time coming of the Lord to crush the final Babylon and to dash His enemies in pieces and establish a kingdom over all nations (Rev. 19:11–16).

13:5 From the end of heaven. The fall of Babylon to the Medes was merely a short-term glimpse of the ultimate fall of Babylon at the hands of the universal forces of God (Rev. 18:2).

13:6 the day of the LORD is at hand. The prophecy looked beyond the more immediate conquest of the city by the Medes to a greater day of the Lord and anticipated the final destruction of Babylon by the personal intervention of the Messiah. See note on 2:12.

13:7 heart will melt. Courage was to vanish (19:1; Ezek. 21:7; Nah. 2:10).

13:8 in pain as a woman in childbirth. The comparison of labor pains is often a figure to describe human sufferings in the period just before the final deliverance of Israel (21:3; 26:17, 18; 66:7ff.; Jer. 4:31; 13:21; 22:23; Hos. 13:13; Mic. 4:10; 5:2, 3; Matt. 24:8; 1 Thess. 5:3). Usually, it was the suffering of Israel, but here it pictured the misery of Babylon.

13:9 destroy its sinners. This occurs when Messiah returns in judgment of all living on earth. In this case the prophet moves forward to the Babylon which is the final evil world city to be destroyed with all its inhabitants (see Rev. 17, 18).

13:10 stars…sun…moon. Scripture frequently associates cosmic upheavals with the period of tribulation just before Christ’s return (24:23; Ezek. 32:7, 8; Joel 2:10, 30, 31; Amos 8:9; Matt. 24:29; Mark 13:24, 25; Luke 21:25; Rev. 6:12–14).

13:11 arrogance. The same sin of pride that led to Israel’s judgment (5:21; 9:9) will cause Babylon’s downfall (47:5, 7, 8; Rev. 18:7).

13:12 more rare. Because of this visitation human mortality will be extremely high, but not complete. God will spare a faithful remnant.

13:13 shake the heavens…earth will move. These upheavals are associated with the ones in v. 10 (Joel 2:10; Hag. 2:6; Rev. 6:12–14; cf. 2:19, 21; 24:1, 19, 20; 34:4; 51:6).

13:14 gazelle…sheep. Humans are frightening to the shy gazelle, but indispensable to the helpless sheep. The Babylonians will find the Lord as their enemy and lose Him as their shepherd. All they can do is flee the land.

13:15, 16 thrust through…captured…dashed to pieces… plundered…ravished. The prophet for the moment returned to the immediate future, when the Medes committed all those cruel atrocities in captured Babylon. For more brutal acts, see v. 18.

13:17 Medes. This people from an area SW of the Caspian Sea, N of Persia, E of Assyria, and NE of Babylon later allied themselves with the Babylonians to conquer Assyria ca. 610 B.C. and later with the Persians to cause the fall of Babylon (539 B.C.).

13:19–22 From the near future, Isaiah returned to the distant future. The ultimate fulfillment of these prophecies of Babylon’s desolation will come in conjunction with Babylon’s rebuilding and utter destruction when Christ returns (Rev. 14:8; 18:2). Obviously, Isaiah was unable to see the many centuries that separated Babylon’s fall to the Medes from the destruction of the final Babylon by God (see Rev. 17, 18).

13:19 Sodom and Gomorrah. God will overthrow rebuilt Babylon in the same supernatural way He did these two ancient cities (Gen. 19:24; Rev. 18:8).

13:20 never be inhabited. Though nothing like its glorious past, the site of Babylon has never been void of inhabitants. A city or town of one type or another has always existed there, so this prophecy must point toward a yet future desolation.

13:21, 22 wild beasts…jackals. This is the utter devastation referred to in 21:9 and further described in Rev. 18:2 (cf. 34:11–17; Jer. 51:37).

13:22 near to come. As already noted in v. 6, once Babylon becomes great, her days are numbered.

Isaiah 14

14:1–3 While having some reference to the release from Babylonian captivity, the primary view in this chapter is identified in these opening verses. The prophet looked at the final Babylon at the end of the tribulation. The language is that which characterizes conditions during the millennial kingdom after the judgment of the final Babylon. The destruction of future Babylon is integrally connected with the deliverance of Israel from bondage. Babylon must perish so that the Lord may exalt His people. God’s compassion for physical Israel receives fuller development in chaps. 40–46.

14:1 The strangers. These are Jewish proselytes who join themselves to the nation in the final earthly kingdom of Christ.

14:2 take them captive whose captives they were. Here is the great role reversal. Instead of their miserable state of captivity, endured in the tribulation under Antichrist, the Israelites will be the rulers of those nations that once dominated them.

14:3 rest. The future earthly kingdom of Messiah is in view. Cf. Acts 3:19–21.

14:4 you will take up this proverb. The prophet instructed the delivered nation to sing the song of vv. 4–21, celebrating the downfall of the king of Babylon. the king of Babylon. This could refer to the final Antichrist, who will rule Babylon, which will rule the earth (cf. Rev. 17:17, 18) oppressor has ceased. The nation that made life bitter for God’s people disappeared.

14:6 struck the people…ruled the nations. These picture the tyranny of the Babylonian king.

14:7 The whole earth…at rest and quiet. With the tyrant off the throne, the whole world will have peace. This has to be millennial.

14:9–11 Hell…Sheol. The two Eng. words represent the same Heb. word. Those kings of the nations already in the place of the dead stage a welcome party for the arriving king of Babylon.

14:10 Have you become like us? The kings mock the king of Babylon, reminding him that human distinctions are meaningless among the dead.

14:11 maggot. Human pride vanishes for a rotting corpse covered with worms.

14:12–14 fallen from heaven…be like the Most High. Jesus’ use of v. 12 to describe Satan’s fall (Luke 10:18; cf. Rev. 12:8–10) has led many to see more than a reference to the king of Babylon. Just as the Lord addressed Satan in His words to the serpent (Gen. 3:14, 15), this inspired dirge speaks to the king of Babylon and to the devil who energized him. See Ezek. 28:12–17 for similar language to the king of Tyre and Satan behind him.

14:12 heaven. The scene suddenly shifts from the underworld to heaven to emphasize the unbridled pride of the king and Satan energizing him. Lucifer, son of the morning. Lit. “Lucifer” means “shining one,” but translators have often rendered it “morning star.” Tradition of the time saw the stars as representing gods battling among themselves for places of preeminence.

14:13, 14 I will. Five “I wills” emphasize the arrogance of the king of Babylon, and of Satan, from whom he takes his cue.

14:13 mount of the congregation. This was a mountain in northern Syria, according to local tradition, where the Canaanite gods assembled. The human king aspired to kingship over those gods.

14:15 Sheol…the Pit. Death awaits those who try to be like God (cf. vv. 9, 11; Gen. 3:5, 22).

14:16–21 The final section of the dirge elaborates on the disgrace of the king, on display before all as an unburied corpse.

14:16 Is this the man…? The complete role reversal from the most powerful to utter humiliation will provoke universal amazement.

14:18 All the kings…sleep in glory. The king of Babylon is the sole exception. The rest of the kings received honorable burials.

14:19 corpse trodden underfoot. Among the ancients, this was the deepest degradation. See note on Eccl. 6:3–6.

14:20 never be named. Because the king of Babylon was an evildoer, he had no monument or posterity to keep his memory alive.

14:22 cut off. Israel will have a remnant, but not Babylon, according to the Lord’s promise in vv. 22, 23. Cf. Rev. 18:2, 21.

14:26 purpose that is purposed. The scope of this judgment against the whole earth represents His final wrath against the ungodly in Israel (5:25; 9:17) and the nations (23:11).

14:28 Ahaz died. The year of Ahaz’s death is uncertain. It came when Hezekiah began his reign, either 727 B.C. (2 Kin. 18:1, 9, 10) or 716/15 B.C. (2 Kin. 18:13).

14:29 Philistia. Israel need not think an alliance with the Philistines would save them from the Assyrians, since Assyria would conquer this neighbor of Israel too. rod…broken. The prophet pictured the Assyrian weakness, their conquest of Philistia notwithstanding.

14:30–32 poor. The poor of Judah who depend on the Lord are to find Him to be a refuge, but the Philistine oppressors are to meet their doom.

14:32 messengers. These were the Philistine envoys who sought an alliance with Israel. Isaiah’s answer saw the Lord as Zion’s only security.

Isaiah 15

15:1—16:14. The demise of Moab taught Israel not to depend on that nation any more than others, but to depend on the Lord.

15:1 Moab. Moab was a country about 30 mi. sq., E of the Dead Sea, S of the Arnon River, and N of the Zered River. Ar…Kir. These were the two major cities of Moab.

15:2 Dibon. Moab chose the temple of the Moabite god Chemosh—3 mi. N of the Arnon—as the place of weeping because that god had failed to deliver the nation. Nebo…Medeba. Nebo is the mountain at the N end of the Dead Sea where the Lord took Moses to view the Promised Land (Deut. 34:1). Medeba is 5 mi. SE of Nebo. baldness…every beard. Shaving heads and beards expressed disgrace and humiliation (22:12; Lev. 21:5; Jer. 41:5; 48:37).

15:3 sackcloth. Wearing of sackcloth occurs 46 times in the Bible as a sign of mourning.

15:4 Heshbon…Elealeh…Jahaz. The city Heshbon was just under 20 mi. E of the northern end of the Dead Sea in a territory claimed by both Israel and Moab (Deut. 2:32, 33). Elealeh was about a mi. away from Heshbon. The location of Jahaz was over 10 mi. S of Heshbon.

15:5 My heart will cry out. The prophecy expresses much greater sympathy for Moab’s plight than for the other nations to be judged, even allowing for a surviving remnant (16:11, 14). a three-year-old heifer. This phrase should not be translated, but rather is the proper name of “Eglath-shelishiyah,” a city of unknown location. Luhith…Horonaim. These are two more cities whose locations are unknown.

15:6 Nimrim. This is possibly the Wadi Numeira, the drying up of whose waters, along with the dead grass, pictures widespread devastation in Moab.

15:7 Brook of the Willows. Probably the Zered River; the refugees from Moab had to cross this to pass over into Edom to escape their invaders.

15:8 Eglaim…Beer Elim. The shouts of the fugitives reached all the way from the northern part of Edom (Eglaim) to its southern extremity (Beer Elim).

15:9 Dimon. Perhaps another spelling of “Dibon” (cf. v. 2), this religious center of heathendom is appropriate as a closing representation of the whole land of Moab. Lions. Flight from invading armies would not bring security, but new dangers from the beasts of the wilderness.

Isaiah 16

16:1 Send the lamb. This was an action showing submission to an overlord, as Mesha did to Omri, king of Israel (2 Kin. 3:4). Sela. This was a place in Edom not far from Petra (2 Kin. 14:7), from which fugitives of Moab were to send to Judah for help. mount of the daughter of Zion. This speaks figuratively of Jerusalem and her inhabitants.

16:2 fords of the Arnon. The fugitives fled to the S to escape the Assyrians entering Moab from the N.

16:3 night in the middle of the day. Moab asked Judah for shade from the wilting noonday sun, i.e., from their invaders.

16:4 My outcasts. These were likely the Moabites, the speaker being a personification of Moab. “Moab,” defines who the outcasts were. Be a shelter. Moab continued its plea to Judah for refuge. Devastation ceases. The prophet anticipated the day when the oppression by the Assyrians would be no more.

16:5 throne…tabernacle of David. The Davidic king will some day sit on His throne in Zion (Amos 9:11, 12), ending all injustices such as those committed by the Assyrians.

16:6 pride of Moab…very proud. Though a small nation, Moab’s pride was well known (25:10, 11; Jer. 48:29, 42).

16:7 Kir Hareseth. This is probably the same city called Kir in 15:1.

16:8 Sibmah. Sibmah was a suburb of Heshbon (cf. Jer. 48:32). Jazer…sea. Moab’s vines, rather than being on stakes, ran along the ground to Moab’s extreme northern border, stretching from the desert on the E to the Dead Sea on the W. This perhaps signified the export of raisins and wine to Judah.

16:9 I will bewail. Isaiah displayed genuine emotion over the destruction of so rich an agricultural resource. This reflected the Lord’s response too.

16:10 Gladness…joy. The normal celebration at harvest time is not to take place.

16:11 my heart…my inner being. The prophet and the Lord reflected deeply felt sorrow over this necessary judgment of Moab.

16:12 weary on the high place. Moab’s religion had utterly failed. Rather than deliverance, the nation found weariness in their repeated rituals to their national god.

16:14 Within three years. Moab had 3 more years of “glory,” perhaps till ca. 715 B.C., when the Assyrian king, Sargon, overran the country. the remnant. Assyria was not to completely obliterate Moab. Babylon received no such promise.

Isaiah 17

17:1 Damascus. This city served as the capital of Syria (sometimes called “Aram”). Its location NE of Mt. Hermon on the main land route between Mesopotamia and Egypt made it very influential. Its destruction by the Assyrians in 732 B.C. is the subject of this chapter.

17:2 Aroer. Syria’s domain extended as far S as Aroer E of the Dead Sea, on the Arnon River (2 Kin. 10:32, 33).

17:3 Ephraim. The northern 10 tribes, also known as “Israel,” joined with Syria as objects of this oracle. They formed an alliance with Syria to combat the Assyrians, but many of their cites fell victim to the campaign in which Syria fell (see v. 1). remnant of Syria. Syria was to have a remnant, but not a kingdom, left after the Assyrian onslaught.

17:4 glory of Jacob. The waning of this glory pictured the judgment of God against the northern 10 tribes, descendants of Jacob.

17:5 Valley of Rephaim. As harvesters stripped bare that fertile valley W of Jerusalem, so God’s judgment would leave nothing fruitful in the northern kingdom.

17:6 Two or three…Four or five. God’s judgment against Ephraim was to leave only sparse pieces of her original abundance of olives.

17:7 look to his Maker. In the future, severe judgments are to awaken a remnant of Ephraim to their failure to depend on the Lord. Then they will repent.

17:8 work of his hands. Repentance is to lead to the forsaking of idolatry, which for so long beset the nation (see 2:6–22; 44:9–18).

17:10 forgotten the God of your salvation. Failure to remember God had left Israel unprotected.

17:11 make your plant to grow. The prophet reminded his readers of the futility of trying to meet their needs without the Lord’s help.

17:12 multitude of many people. The prophet turned his attention to the coming armies of Judah’s enemies and pronounced a “woe” upon them.

17:13 God will rebuke them. God’s rebuke put those enemies to flight.

17:14 he is no more. When morning came, the invading force had disappeared. God protects His people.

Isaiah 18

18:1 buzzing wings. These may speak of Ethiopia’s strong armada of ships. Ethiopia. “Cush” renders lit. the Heb. word for Ethiopia. The country was S of Egypt, including territory belonging to modern Ethiopia.

18:2 sea…waters…rivers. These all apparently refer to the Nile River and its tributaries.

18:3 All inhabitants…and dwellers. The prophet calls upon the whole human race to be alert for the signals that God is at work in the world.

18:4 I will take My rest. The Lord will wait patiently until the appropriate time to intervene in human affairs, until sunshine and dew have built to an opportune climactic moment.

18:5 cut off…take away and cut down. As an all-wise farmer, God’s pruning activity (i.e., His direct intervention) will be neither too early nor too late.

18:6 birds of prey. Dropping his metaphorical language, Isaiah describes in grotesque language the fallen carcasses of the victims of God’s judgment.

18:7 place of the name of the LORD of hosts. Jerusalem was and remains the location on earth where the Lord has chosen to dwell (Deut. 12:5). Isaiah’s prediction here extends to the future bringing of tribute to Jerusalem in the Messiah’s kingdom.

Isaiah 19

19:1–4 Disunity and internal strife because of idolatry are to spell the end of Egypt’s greatness.

19:1 rides on a swift cloud. Clouds are vehicles for the Lord’s coming to execute judgment elsewhere (Pss. 18:10, 11; 104:3; Dan. 7:13).

19:2 Egyptians against Egyptians. Noted for its internal strife through the centuries, the nation will experience even worse under God’s judgment.

19:3 mediums…sorcerers. Internal strife will lead to disorientation and depression. With nowhere else to turn, the Egyptians will consult spiritualists. Israelites of Isaiah’s day did the same (8:19).

19:4 fierce king. Egypt was subject to foreign rule beginning with the Assyrian conquest of the middle-seventh century B.C.

19:5–10 A disruption of the Nile River will wreak havoc in Egypt.

19:5, 6 wasted and dried up…dried up. God will act to take away the country’s only water resource, the Nile and its tributaries.

19:7 sown by the River. The alluvial deposits left by the flooding of the Nile yielded rich agricultural crops, permitting Egypt to export grain to the rest of the world.

19:8 cast hooks…spread nets. The loss of the Nile’s important fishing business would mean a great loss to Egypt’s population.

19:9 fine flax…fine fabric. Egypt was famous for its production of linen from flax. Both the growth of the plant and the manufacture of the cloth depended on water.

19:10 foundations. God was to remove the “pillars” on which the working class depended. The word refers either generally to the economic structure of the society or specifically to the upper class which organized the businesses of the land.

19:11–15 God’s judgment was to confound Egypt’s famed wisdom (cf. 1 Kin. 4:30).

19:11 Zoan. This major city of northern Egypt E of the Nile Delta region was the first large city a Semite would encounter in traveling toward the Nile. “Tanis” was also a name of this city that was a capital of northern Egypt at one point when the country split into two parts.

19:11, 12 foolish counsel. Whatever wisdom Egypt’s experts may have possessed formerly, they were helpless to deal with the crisis because they were ignorant of the Lord’s judgment against the Land.

19:13 Noph. Another name for Memphis, the capital of northern Egypt at one time. This city had leaders who were in a state of confusion regarding a true perspective on Egypt’s crisis. mainstay of its tribes. If the cornerstones of a society suffer from delusion, they can do nothing else than delude the people they lead.

19:14, 15 The LORD has mingled. The Lord had caused dizziness that resulted in a complete loss of productivity, when the invaders came.

19:16–24 Turning from Egypt’s destitution just described in vv. 1–15, the prophet proceeds to describe Egypt’s eventual turning to the true God, “in that day” (v. 16), referring to the time of the millennial rule of Christ. These features have not been true of Egypt yet.

19:16 women…be afraid and fear. God’s judgment will immobilize mighty Egypt to the point that the nation realizes it is defenseless and helpless.

19:17 Judah…a terror to Egypt. Instead of Judah fearing Egypt, the reverse will be true. God’s great power on behalf of Israel will cause this to happen (cf. Ex. 10:7; 12:33). Such will occur at Christ’s second advent.

19:18 five cities. Humanly speaking, the chances of even one Egyptian city turning to the Lord were remote, but divinely speaking, there will be 5 times that many. language of Canaan. Egypt is to speak the language of Judah. Not only are they to fear Judah (v. 17), they are also to convert to Judah’s form of worship. swear by the LORD of hosts. Egypt will “in that day” turn to God in a dramatic way. This prophecy anticipates the personal reign of the Davidic King on earth. City of Destruction. More probably this was the “City of the Sun,” i.e., Heliopolis, which was the home of the Egyptian sun-god (see “Beth Shemesh,” Jer. 43:12, 13).

19:19 altar…pillar. These speak figuratively of Egypt’s conversion to the Lord “in that day” of the Messiah’s reign on earth (cf. Gen. 28:22).

19:20 Savior. God is to act on behalf of Egypt as He did earlier in delivering Israel (Judg. 2:18; 3:9, 15; 6:7–9; 10:11, 12).

19:21 know the LORD in that day. The future kingdom will be a time when everyone will know the Lord, because the New Covenant will dominate (Jer. 31:31–34: Heb. 8:11; cf. 11:9; Hab. 2:14).

19:22 strike and heal. Just as a parent disciplines a child for purposes of betterment, so the Lord had dealt and would deal with Egypt (cf. Hos. 6:1).

19:23 a highway from Egypt to Assyria. The two great warring nations of Isaiah’s time are to reach a lasting peace with each other during “that day” of Christ’s reign (27:13; cf. 2:2–4).

19:24 a blessing in the midst of the land. Israel “in that day” will become what God intended her to be—a blessing to the rest of the world (Gen. 12:3; 42:6; contra 1:2).

19:25 My people…the work of My hands. Elsewhere Scripture uses these epithets to speak only of Israel (10:24; 29:23; 43:6, 7; 45:11; 60:21; 64:8; Pss. 100:3; 110:3; 138:8; Jer. 11:4; Hos 1:10; 2:23). In the future kingdom, Israel is to be God’s instrument for drawing other nations into His fold.

Isaiah 20

20:1 Tartan. The Heb. term is probably not a proper name, but a title designating a commander in the Assyrian army. Ashdod… Sargon. Ashdod was one of the 5 largest Philistine cities, all located SW of Jerusalem. Sargon, mentioned only here in the Bible, was Sargon II, king of Assyria from ca. 722–705 B.C. took it. The Assyrians captured Ashdod in 711 B.C., and so frightened the Egyptians that they backed away, thus teaching Judah the folly of reliance on a foreign power such as Egypt for protection.

20:2 at the same time. Isaiah began his object lesson 3 years (v. 3) before his speech in vv. 3–6, which came just prior to the Assyrian attack in 711 B.C. sackcloth. This apparel may denote Isaiah’s mourning (Gen. 37:34; 2 Kin. 6:30) or it may signify his prophetic office (2 Kin. 1:8; Matt. 3:4). naked and barefoot. The Lord commanded stripping off all of his outer garments as an act denoting disgrace and humiliation.

20:3 My servant. This designation places Isaiah among a select group: Others include: Abraham (Gen. 26:24); Moses (Num. 12:7, 8; Josh. 1:2, 7; 2 Kin. 21:8; Mal. 4:4); Caleb (Num. 14:24); David (2 Sam. 3:18; 7:5, 8; 1 Kin. 11:32, 34, 36, 38; 14:8; 2 Kin. 19:34; 20:6; 1 Chr. 17:4, 7; Ps. 89:3; Is. 37:35; Jer. 33:21, 22, 26; Ezek. 34:23, 24; 37:24, 25); Job (Job 1:8; 2:3; 42:7, 8); Eliakim (22:20); the Servant of the Lord (42:1; 49:5, 6, 7; 52:13; 53:11; Zech. 3:8; Matt. 12:18); Israel (41:8, 9; 42:19; 43:10; 44:1, 2, 21, 26; 44:21; 45:4; 48:20; 50:10; Jer. 30:10; 46:27, 28; Ezek. 28:25; 37:25); Nebuchadnezzar (Jer. 25:9; 27:6; 43:10); Zerubbabel (Hag. 2:23); and Christ’s follower (John 12:26). sign…wonder. Isaiah’s nakedness and bare feet symbolized the coming desolation and shame of Egypt and Ethiopia at the hands of the Assyrians (cf. 19:4).

20:4 prisoners…captives. Esarhaddon, king of Assyria, fulfilled this prophecy in 671 B.C. (cf. 37:38; 2 Kin. 19:37; Ezra 4:2). Far from being a suitable object of Judah’s trust, mighty Egypt will go off in shame.

20:6 how shall we escape? “We” refers to the people of Judah. Trust in Egypt has proven itself misplaced. Is there any adequate source of help?

Isaiah 21

21:1 Wilderness of the Sea. The prophet referred to an area of southern Babylon near the Persian Gulf known for its fertility. As whirlwinds in the South. The simile drew from the suddenness with which storm winds come from the Negev and sweep through the land of Israel. So sudden is to be Babylon’s overthrow.

21:2 Elam…Media. The Elamites and Medes were part of the Persian army that defeated Babylon in 539 B.C.

21:3, 4 pain…pangs…fearfulness…fear. The severity of the violence about which Isaiah must prophesy caused him extreme agitation.

21:5 eat and drink…anoint the shield! This part of the oracle recalled Belshazzar’s feast in Dan. 5, when amid the celebration came a call to fight the attacking enemy invading the city.

21:6 set a watchman. Isaiah stationed a watchman on the city walls.

21:7 chariot…chariot…chariot. Isaiah heard the watchman warn of an approaching military force.

21:8 he cried, “A lion, my LORD.” The Dead Sea Scrolls correctly read, “the watchman cried, my LORD.” The watchman whom Isaiah had stationed (v. 6) continued his report.

21:9 Babylon is fallen, is fallen! The watchman proclaimed the tragic end of mighty Babylon, which initially fell to the Assyrians in 689 B.C. and again to the Persians in 539 B.C. Yet Isaiah’s prediction looked forward to the ultimate fall of the great enemy of God, as verified by John’s citation of this verse in Rev. 14:8; 18:2 (cf. Jer. 50:2; 51:8, 49).

21:10 my threshing and the grain of my floor! The violent threshing of grain portrayed Babylon’s oppression of Israel, and the resultant grain was Israel’s deliverance by God. The concise saying offered God’s people hope.

21:11 Dumah. This oasis in northern Arabia stood at the intersection of two important routes, one E-W from the Persian Gulf to Petra and the other N-S between the Red Sea and Tadmor. It was about 300 mi. S of Jerusalem. Seir. Another name for Edom—located S of the Dead Sea and the home of Esau’s descendants—this is the source of an inquiry directed to Isaiah. what of the night? How long was the Assyrian oppression to last?

21:12 morning…night. The prophet promises a short-lived deliverance from Assyrian oppression, but quickly added the threat of Babylonian domination to follow soon.

21:13 forest. “Thicket,” referring to scrub brush, is a better rendering since Arabia has few or no forests. Dedanites. Dedan was on the route to the Red Sea about 290 mi. SE of Dumah, in the northwestern part of the Arabian desert.

21:14 Tema. Tema was on the Red Sea route about 200 mi. SE of Dumah, in the northwestern part of the Arabian desert. water… bread. The prophet indicated that those fleeing the Assyrian army will need supplies.

21:15 they fled. The interior area of Arabia was a place of refuge for fugitives fleeing from the sophisticated armament of the Assyrians.

21:16 Kedar. Kedar covers the area in the northwestern part of the Arabian desert. glory of Kedar will fail. This prophecy anticipated the conquest of the region by Nebuchadnezzar, king of Babylon (Jer. 49:28).

Isaiah 22

22:1 Valley of Vision. This referred to Israel, since God often revealed Himself to Jerusalem in visions. However, the unrepentant inhabitants displayed a marked lack of vision in their oblivion to the destruction that awaited them. What ails you…? The prophet reproached the people for celebrating with wild parties when they should have been in deep repentance because of their sins. Apparently he anticipated a condition that arose in conjunction with Jerusalem’s fall to the Babylonians in 586 B.C. But similar incursions by the Assyrians in either 711 or 701 B.C., from which the Lord delivered the city, had prompted the revelry among the people.

22:2 sword…battle. Death came through starvation or disease as the Babylonians besieged the city.

22:3 rulers have fled. Rather than defend the city the way they ought, the leaders fled to save their own necks and in doing so, were captured (2 Kin. 25:4–7).

22:4 weep bitterly. Isaiah’s pain was deep. He could not participate in the revelry because he saw the reality of the spiritual issues.

22:5 day…LORD GOD of hosts. On a former occasion when the city was about to fall, terror had reigned among the citizens. It was to occur again, leaving no room for merriment.

22:6 Elam…Kir. These lands had representatives in the Assyrian army that besieged Jerusalem.

22:7 choicest valleys. Valleys lying both in and around Jerusalem are to be full of enemy troops.

22:8 House of the Forest. Constructed by Solomon out of cedars (1 Kin. 7:2–6), the structure housed weaponry (1 Kin. 10:17) and other valuables (2 Chr. 9:20; Is. 39:2).

22:9 city of David. Jerusalem bore this name (2 Sam. 5:6, 7, 9). See note on 29:1. lower pool. The pool of Siloam furnished the city’s water supply. Hezekiah’s lengthy underground conduit fed the pool from the Gihon Spring.

22:10 fortify the wall. Hezekiah rebuilt the damaged wall (2 Chr. 32:5), but did so while trusting God. His faith contrasts with that of the people Isaiah currently addresses (v. 11b).

22:11 old pool. This refers to the Gihon Spring, which the prophet sometimes referred to as the “upper pool” (7:3; 36:2; cf. 2 Kin. 18:17). did not look to its Maker. Preparations for the city’s defense were purely external. The people gave no thought to the Creator of the city, the pool, or the present crisis (cf. 31:1), against whom their physical defenses were useless.

22:12, 13 sackcloth…joy and gladness. In the face of a crisis that required genuine repentance, the people responded with hilarity and self-indulgence. Contrast this spirit with the legitimate joy and gladness of God’s people in 35:10; 51:11.

22:13 Let us eat and drink, for tomorrow we die! Paul cites the same philosophy (1 Cor. 15:32): If there is no resurrection, enjoyment in this life is all that matters. It utterly disregards God’s eternal values.

22:14 no atonement. The Lord’s prediction about the outcome of Isaiah’s ministry (6:9, 10) found fulfillment.

22:15 Shebna, who is over the house. Possibly of Egyptian extraction, this man was second in authority only to the king. Other OT references to Shebna refer to him as a “scribe” (36:22; 37:2; 2 Kin. 18:37; 19:2), his position after his demotion from steward as prophesied by Isaiah (see v. 19).

22:16 hewn a sepulcher. Shebna arranged construction of a tomb fit for a king as a memorial for himself, when he should have been attending to the spiritual affairs of Judah. The prophet condemns his arrogance.

22:17 mighty man. Isaiah referred to Shebna’s glorious estimate of himself.

22:18 large country…die…shame. Far from receiving a luxurious burial in Jerusalem, Shebna died a shameful death in a foreign country.

22:19 drive you out of your office. Arrogance caused Shebna’s demotion from steward to scribe some time later in Hezekiah’s reign but before 701 B.C. (36:1, 2).

22:20 My servant Eliakim. Eliakim, who replaced Shebna as steward or prime minister, was highly honored in being called “My servant” (see note on 20:3).

22:21 father…Judah. The steward had supreme authority under the king’s oversight.

22:22 key of the house of David. This authority to admit or refuse admittance into the king’s presence evidenced the king’s great confidence in Eliakim. Jesus applied this terminology to Himself as one who could determine who would enter His future Davidic kingdom (Rev. 3:7).

22:23 a glorious throne. The “throne” symbolized the honor Eliakim was to bring to his family.

22:24 hang on him. Returning to the figure of a peg (v. 23), Isaiah noted how Eliakim’s posterity will use him to gain glory for themselves.

22:25 peg…removed. After a time of faithful service, Eliakim faltered and fell, and all “hanging” on him fell as well.

Isaiah 23

23:1 Tyre. A Phoenician seaport on the Mediterranean Sea, located about 35 mi. N of Mt. Carmel and 28 mi. W of Mt. Hermon, Tyre supplied lumber for King Solomon’s temple (1 Kin. 5:1, 7–12) and sailors for his navy (1 Kin. 9:26, 27). ships of Tarshish. Tarshish was most likely in Spain, so “ships of Tarshish” were large trading vessels capable of making distant voyages on the open sea all the way to the port of Tyre. The OT refers to them frequently (2:16; 60:9; 1 Kin. 10:22; 22:48; Ps. 48:7; Ezek. 27:25; Jon. 1:3). laid waste. Tyre was under siege 5 times between this prophecy and 332 B.C. Only the last of these attacks (in 332 B.C., by Alexander the Great) completely leveled and subdued the city. Ezekiel prophesied this destruction in Ezek. 26:3—27:36. no house, no harbor. Weary from their long, difficult journey, sailors would find no customary haven of rest upon arrival at their destination, Tyre. Cyprus. Upon reaching this island in the eastern Mediterranean, the seamen would learn of Tyre’s overthrow.

23:2 Sidon. Sidon was the other important Phoenician seaport, along with Tyre. Here it represented the rest of Phoenicia as reflecting the country’s response to Tyre’s overthrow.

23:3 Shihor…the River. Phoenicians carried much grain grown in Egypt—represented by “Shihor”—aboard their ships. They also bought and sold much of the commodity.

23:4 labor…bring forth children. Isaiah spoke of barrenness, labor, and childbirth frequently (7:14; 8:3; 9:6; 26:16–18; 37:3; 44:3–5; 45:10, 11; 47:8; 49:21; 54:1–3; 66:9). Here the figure described Tyre, “the strength of the sea,” bemoaning her desolate condition.

23:6, 7 Tarshish…far off to dwell. Tyre’s refugees had traveled throughout the Mediterranean world (see v. 1). They too lamented the city’s fall.

23:7 from ancient days. Tyre was a very old city, dating from about two millennia before Christ.

23:8 crowning city…princes…honorable. Tyre had very high international prestige.

23:9 the pride of all glory. This furnished the reason the Lord of Hosts brought the overthrow of Tyre—their arrogance stemming from the city’s prestige. They were foolish to rely on human glory.

23:10 no more strength. The oracle invited the colonies of Tyre to exercise their freedom in taking advantage of the city’s fall.

23:11 the LORD has given a commandment against Canaan. The Lord had caused the downfall of the territory of Canaan, which included Tyre and Sidon.

23:12 virgin daughter of Sidon. A city once noted for its freshness and revelry (cf. v. 7) will become like a used-up old woman, piecing together what is left. God used the Assyrians to crush her (contrast the virgin daughter of Zion in 37:22).

23:13 Chaldeans…Assyria. The example of the Chaldeans, another name for the Babylonians, reminded Tyre of their hopelessness against Assyria. Assyria ravaged Babylon in 689 B.C.

23:15 seventy years. The devastation of Tyre was not permanent. A little village remains on the site of the ancient city to the present day. The time frame of the 70 years is obscure.

23:15, 16 song of the harlot…forgotten…remembered. Harlots sang to draw attention to themselves, attention not so hard to obtain in ancient days. Like those harlots, the people of Tyre were invited to sing songs drawing attention to their earlier prosperity.

23:17 the LORD will deal. With God’s help, the city was to return.

23:18 set apart for the LORD. Even Tyre’s sinful gain was to support Judah as her colonies once supported her.

Isaiah 24

24:1—27:13 These 4 chapters give praise to God for His future victory over all enemies and the final deliverance of Israel in the Day of the Lord. The judgments in this chapter (24) look forward to the tribulation as described in Rev. 6ff.

24:1 empty…waste, distorts…scatters. The prophet generalized and broadened the destruction about which he had written more specifically in chaps. 13–23. The Lord is to deal with the whole earth more severely than He did at the tower of Babel or through the Noahic Flood.

24:2 people…priest…creditor…debtor. Neither rank, wealth, nor power were able to deliver from God’s judgment.

24:3 the LORD has spoken. Isaiah used this expression or a comparable one 9 other times to emphasize the certainty of his predictions (1:20; 21:17; 22:25; 25:8; 37:22; 38:7; 38:15; 40:5; 58:14).

24:4 haughty people. The prophet again called attention to pride as the reason for God’s judgment (cf. 23:9).

24:5 everlasting covenant. Likely, this referred to the Abrahamic Covenant, frequently referred to as “everlasting” (cf. Gen. 17:7, 13, 19; 1 Chr. 16:15, 17; Pss. 105:8, 10; 111:5, 9), which contained devotion to God’s moral law and salvation by faith in Him.

24:6 few men are left. This Gentile remnant differed from that of Israel. Presumably they will join in support of Israel when the Messiah returns.

24:7–9 merry-hearted sigh. The future day of judgment will terminate all merriment derived from natural sources. Cf. Rev. 18:22.

24:10 Every house. Houses normally provided security from outside harm, but they became inaccessible.

24:13 shaking of an olive tree. The same figure spoke of leanness in the judgment against Ephraim in 17:6.

24:14 lift up their voice…sing. The songs of the godly remnant (cf. v. 6), celebrating God’s righteous judgment, replace the drunken music (cf. v. 9).

24:15 glorify the LORD. This call summoned all people worldwide to attribute to the Lord what was due Him.

24:16 Glory to the righteous! “Righteous” refers to God. But I. Isaiah could not yet join in the celebration of God’s glory because he pondered the grief and corruption in the world before that final celebration of God’s victory.

24:17, 18 pit…snare. The figure of an animal caught in a trap set by humans frequently symbolized the principle that life is a series of inescapable traps (2 Sam. 22:6; Job 18:8–10; 22:10; Pss. 18:5; 64:5; 106:36; 124:7; Jer. 48:43, 44; Lam. 3:47; Amos 5:19).

24:18 windows from on high. In Noah’s day, God judged with a flood (Gen. 7:11). He will judge again from heaven, but not with a flood. Cf. Rev. 6:13, 14; 8:3–13; 16:1–21. foundations of the earth. Unparalleled earthquakes will mark the future visitation during and after the fulfillment of Daniel’s 70-week prophecy (see note on 13:13; cf. Matt. 24:7; Rev. 6:12, 14; 8:5; 11:19; 16:18).

24:20 drunkard…hut. Two more comparisons picture the ultimate collapse of the presumably strong and dependable planet earth: a staggering drunkard and a flimsy lean-to hut.

24:21 the host of exalted ones…kings. In the climactic phase of the Day of the Lord, He will strike against rebelling forces, both angelic (Eph. 6:12) and human. See note on 2:12.

24:22 shut up in the prison. The NT teaches more about the imprisonment of fallen angels before their final assignment to the lake of fire (2 Pet. 2:4; Jude 6; Rev. 9:2, 3, 11; 11:7; 17:8; 20:1–10). It does the same regarding unbelieving humans (Luke 16:19–31; Rev. 20:11–15).

24:23 moon…disgraced…sun ashamed. In the eternal state after Christ’s millennial reign, the glory of God and of the Lamb will replace the sun and moon as sources of light (Rev. 21:23). reign…in Jerusalem. In Rev. 11:15–17; 19:6, 16 (cf. Luke 1:31–33), John confirmed this clear prophecy of Messiah’s future earthly reign in Jerusalem.

Isaiah 25

25:1 wonderful things; Your counsels of old. Isaiah responded to God’s final judgment of the world (chap. 24) with praise to Him for planning His actions long before their implementation.

25:2 a city a ruin…never be rebuilt. The prophet did not stipulate which city, but a prophecy of Babylon’s final destruction is in keeping with the context (21:9; cf. Jer. 51:37; Rev. 18).

25:3 strong people…terrible nations. When Christ reigns on earth, nations from the whole world will glorify and fear Him (see 24:14–16).

25:4 poor…needy. Another indicator of God’s worthiness to be glorified is His upholding of the oppressed (cf. 11:4; 14:32).

25:4, 5 storm…heat. Two weather extremes of Judah’s climate illustrate how God will harbor the poor and needy: the sudden thunderstorm and the relentless heat.

25:6 this mountain. In the kingdom the Lord will host His great banquet on Mt. Zion for the faithful remnant (see notes on 1:27; 2:2).

25:7 covering…veil. God will remove the death shrouds from those in attendance at His banquet.

25:8 swallow up death. God will swallow up death, which itself functions as a swallower of human beings (5:14; Prov. 1:12). Paul notes the fulfillment of this promise in the resurrection of believers (1 Cor. 15:54). wipe away tears. The Lord God will remove the sorrow associated with death (cf. 65:19). Revelation alludes to the tender action of this verse twice—once in 7:17 to describe the bliss of the redeemed in heaven, and once in 21:4 to describe ideal conditions in the New Jerusalem. rebuke…He will take away. Israel will be the head of the nations and no longer the tail (Deut. 28:13).

25:9 waited for Him. To wait for God entails an ultimate trust in Him, not becoming impatient when His timetable for final salvation differs from ours (cf. 26:8; 33:2; 40:31).

25:10 Moab. Moab represented the rest of the nations as does Edom elsewhere (34:5–15; 63:1–6; Obad. 1–9).

25:12 fortress…high fort…walls. Moabite cities had highly fortified and elevated walls. Even these will not withstand God’s judgment.

Isaiah 26

26:1–4 The redeemed remnant will sing praise to God over their impregnable city, Jerusalem.

26:1 strong city. In contrast to the typical city of confusion (24:10; 25:2; 26:5) that was doomed, God has a future city of prominence, the millennial Jerusalem (Zech. 14:11).

26:2 Open the gates. Isaiah envisions the future Jerusalem, where only righteous Israel may enter. The redeemed remnant from other nations will come periodically to worship (Zech. 14:16–19).

26:3 perfect peace…trusts in You. A fixed disposition of trust in the Lord brings a peace that the wicked can never know (48:22; 57:21). Such reliance precludes double mindedness (James 1:6–8) and serving two masters (Matt. 6:24).

26:4 everlasting strength. Lit. the expression is “Rock of Ages,” a rocky cliff where the trusting one may find shelter from attackers (cf. 12:2).

26:5, 6 those who dwell on high…poor. The arrogant inhabit the lofty city during its overthrow; the humble inhabit the strong city (v. 1) in its exaltation (cf. James 1:9, 10; 1 Pet. 5:5).

26:7 uprightness…weigh. The Heb. for “uprightness” means “straight,” and the meaning of “weigh” is “make level.” In a land of hilly, twisting roads, he spoke of a straight and level path for the feet of the poor and needy (cf. 40:3, 4; 42:16; 45:13).

26:8 waited for You. The future remnant divulges the key to its redemption—their complete dependence on the Lord, not humanly devised schemes.

26:9 in the night…early. The pious long for God at all times. judgments…learn righteousness. God’s punishing hand benefits sinners in leading them to repentance.

26:10 not learn righteousness. God evidences His love and mercy toward other wicked ones, but they turn their back on it.

26:11 they will not see…they will see. The wicked, who are blind to God’s authority and imminent judgment upon them, will be conscious of His compassion for His people Israel, to their own shame.

26:12 will establish peace. Though Israel’s immediate future looks bleak, Isaiah expresses strong confidence that the nation will ultimately prosper.

26:13 masters besides You. Israel’s history was replete with periods of foreign domination by the likes of Egypt and Assyria.

26:14 they will not rise. These foreign overlords are to be a thing of the past; they are not to appear again on the earthly scene.

26:15 have increased the nation. With prophetic certainty from the perspective of Israel’s future restoration, Isaiah saw the expansion of Israel’s borders as an accomplished fact.

26:16 trouble…chastening. The hard experiences of Israel’s history drove her to call on God.

26:17, 18 woman with child. Israel’s tumultuous history is compared to a pregnant woman in labor.

26:18 not accomplished any deliverance. All the nation’s effort was to no avail because they did not depend on the Lord.

26:19 dead shall live. This speaks of the raising of corporate Israel to participate in the great future banquet (cf. Ezek. 37). Daniel 12:2 speaks of the resurrection of individual OT saints.

26:20 for a little moment. Israel’s final restoration was not immediately at hand. Hence she had to continue praying in solitude for that restoration until the time of God’s indignation would pass.

26:21 disclose her blood. The innocent killed by their oppressors are to come to life (cf. v. 19) and testify against their murderers.

Isaiah 27

27:1 Leviathan. See note on Job 41:1.

27:2–6 This vineyard of the Lord contrasts sharply with the one in 5:1–7. Far from a disappointment to the vinekeeper, this one bore abundant fruit (v. 6).

27:2 vineyard. Verse 6 identifies this vineyard as Israel.

27:3 I keep it night and day. God’s future provisions for restored Israel will be complete.

27:4 Fury is not in Me. The time for Israel’s punishment by God will pass. briers and thorns…burn them. I.e., the enemies of His people.

27:5 make peace with Me. The enemies of Israel may make peace with God.

27:6 fill the face of the world. In the future kingdom of the Messiah, restored Israel will rule with Him and fill the earth with the fruit of righteousness and peace.

27:7 struck Israel as He struck. God has tempered His dealings with Israel, but not so with those He used to punish Israel. His compassion for the other nations has come to an end.

27:8 sending it away. The Lord sent Judah into captivity to awaken the nation to trust in Him.

27:9 iniquity…covered. Jacob atoned for his iniquity by undergoing punishment from God.

27:10 fortified city. The city symbolized Judah’s oppressors (cf. 24:10; 25:2; 26:5).

27:11 will not have mercy on them. In contrast with His dealings with Israel, the Creator will deal a fatal blow to her enemies.

27:12 gathered one by one. After the judgment of her enemies at the end of Daniel’s 70th week, the faithful remnant of Israelites will return to their Land (Matt. 24:31).

27:13 worship the LORD…at Jerusalem. The prophet reiterates one of his great themes: future worship of regathered Israel on Mt. Zion (24:23; 25:6, 7, 10).

Isaiah 28

28:1 Woe. The prominent thought in this word is impending disaster. crown. The walls of Samaria were the “crown” of a beautiful hill overlooking a lush valley leading toward the Mediterranean coast. Ephraim. The northern kingdom of Israel had fallen to the Assyrians, leaving a lesson for Jerusalem under similar circumstances to learn about foreign alliances. overcome with wine. Licentious living prevailed in Ephraim before her fall (vv. 3, 7; Amos 4:1; 6:1, 6).

28:2 a flood of mighty waters. Isaiah drew on forceful figures of speech to wake his readers from their lethargy in the face of the awfulness of an impending Assyrian invasion.

28:4 first fruit before the summer. Figs ripened before the end-of-summer harvest were devoured immediately. So the Assyrian conquest of Ephraim would be rapid.

28:5 crown of glory. The true crown will replace the fraudulent “crown of pride” (v. 1). remnant of His people. Isaiah again sounded the note of a faithful remnant in the Day of the Lord (cf. 10:20–22; 11:11, 16; 37:31, 32; 46:3).

28:6 spirit of justice. In that day of Messiah’s reign, the empowering Spirit will prevail in bringing justice to the world (cf. 11:2).

28:7 priest…prophet…err. Drunkenness had infected even the religious leadership of the nation, resulting in false spiritual guidance of the people.

28:8 no place is clean. When leaders wallowed in filth, what hope did the nation have?

28:9 weaned from milk. The drunken leaders resented it when Isaiah and other true prophets treated them as toddlers, by reminding them of elementary truths of right and wrong.

28:10 precept upon precept…there a little. This is the drunkard’s sarcastically mocking response to corrective advice from the prophet. Transliterated, the Hebrew monosyllables are Sav lasav, sav lasav, Kav lakav, kav lakav, Ze’er sham, ze’er sham. These imitations of a young child’s babbling ridicule Isaiah’s preaching.

28:11 another tongue. Since the drunkards would not listen to God’s prophet, he responded to them by predicting their subservience to Assyrian taskmasters, who would give them instructions in a foreign language. The NT divulges an additional meaning of this verse that anticipates God’s use of the miraculous gift of tongues as a credential of His NT messengers (see notes on 1 Cor. 14:21, 22; cf. Deut. 28:49; Jer. 5:15; 1 Cor. 14:21).

28:12 the rest…the refreshing…not hear. In simple language they could understand, God offered them relief from their oppressors, but they would not listen.

28:13 Precept upon precept…there a little. In light of their rejection, the Lord imitated the mockery of the drunkards in jabber they could not understand (see v. 10).

28:14 Therefore. In light of the tragedies that had befallen Ephraim (vv. 1–13), the scornful leaders in Jerusalem needed to steer a course different from relying on foreign powers for deliverance.

28:15 covenant with death. Scornful leaders in Jerusalem had made an agreement with Egypt to help defend themselves against the Assyrians. overflowing scourge. Combining images of an overflowing river and a whip, the people bragged about their invincibility to foreign invasion. lies…falsehood. Jerusalem’s leaders yielded to expediency for the sake of security. Without directly admitting it, they had taken refuge in deceit and falsehood.

28:16 stone for a foundation…a sure foundation. The Lord God contrasted the only sure refuge with the false refuge of relying on foreigners (v. 15). This directly prophesied the coming of the Messiah (Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; Rom. 9:33; Eph. 2:20; 1 Pet. 2:6–8; cf. 8:14, 15; Ps. 118:22). will not act hastily. The Greek OT interprets this Hebrew verb for “hurry” in the sense of “put to shame,” furnishing the basis of the NT citations of this verse (Rom. 9:33; 10:11; 1 Pet. 2:6).

28:17 justice the measuring line. When the Messiah rules His kingdom, the system of justice will contrast strongly with the refuge of lies in which Jerusalem’s leaders engaged (see v. 15).

28:18 covenant with death…will not stand. Trusting in foreign deliverers will utterly fail (see. v. 15).

28:19 morning by morning. The Assyrians repeatedly plundered the area around Jerusalem, provoking great terror among the city’s inhabitants.

28:20 bed is too short…the covering so narrow. A proverbial expression about short beds and narrow sheets, telling Jerusalem that foreign alliances are inadequate preparations for the defense of the city.

28:21 Mount Perazim…Valley of Gibeon. Just as the Lord defeated the Philistines at Mt. Perazim (2 Sam. 5:19, 20; 1 Chr. 14:10, 11) and the Canaanites in the Valley of Gibeon (Josh. 10:6–11), He will do so against any who mock Him, even Jerusalemites.

28:22 destruction determined. God had decreed something unusual (v. 21), the destruction of His own wicked people. Yet, they could escape if they repented.

28:23 Give ear. The parable of a farmer underlined the lessons of judgment threats in vv. 18–22. As the farmer does his different tasks, each in the right season and proportion, so God adopts His measures to His purposes: now mercy, then judgment; punishing sooner, then later. His purpose was not to destroy His people, any more than the farmer’s object in his threshing or plowing is to destroy his crop.

28:24 keep plowing…keep turning. No ordinary farmer plows and turns the soil endlessly. He sows also in accord with what is proper.

28:25 sow…scatter…plant. After preparing the soil, the farmer carefully plants the seed.

28:26 God teaches him. Farming intelligently is a God-given instinct.

28:27, 28 God-given understanding prevails in the threshing of various types of grain.

28:29 excellent in guidance. If God’s way in the physical realm of farming is best, why did Jerusalem persist in refusing to accept His spiritual guidance?

Isaiah 29

29:1 Ariel. The word means “lion of God,” referring to the city’s strength, and perhaps “hearth of God,” referring to the place where the altar of God always burns. Verses 7, 8 show this to be a name for Jerusalem, and the chapter looks to the invasion of Jerusalem because of unbelief. where David dwelt. David named Jerusalem “the city of David” (22:9; 2 Sam. 5:7, 9; cf. 2 Sam. 6:10, 12, 16; 1 Kin. 2:10; 3:1; 8:1; 9:24; 14:31; 15:8; 2 Kin. 8:24; 9:28; 12:21; 14:20; 15:7, 38; 16:20; 1 Chr. 11:5, 7; 13:13; 15:1, 29; 2 Chr. 5:2; 8:11; 12:16; 14:1; 16:14; 21:1, 20; 24:16, 25; 27:9; 32:5, 30; 33:14; Neh. 3:15; 12:37; Luke 2:4, 11). feasts. Jerusalem’s cycle of religious ceremonies was meaningless to God.

29:3 lay siege. God encamped against Jerusalem through His instruments, first the Assyrians (701 B.C.) and then the Babylonians (586 B.C.).

29:4 out of the ground…out of the dust. Jerusalem will be like a captive, humbled to the dust. Her voice will come from the earth like that of a medium spirit, like the voice of the dead was supposed to be. This would be fitting for her sins of necromancy.

29:5–8 In God’s time, after Jerusalem’s punishment, those who fought against the city will themselves come under God’s judgment.

29:5 in an instant, suddenly. God’s demolition of Israel’s enemies will be very abrupt, as was the repulsion of the Assyrians from Jerusalem in 701 B.C.

29:6 thunder and earthquake and great noise. This terminology points to the storm theophany marking the termination of the seals, trumpets, and bowls in Revelation (Rev. 8:5; 11:19; 16:18).

29:7 dream. All the threat to the city from enemy nations will fade like a bad dream when one awakens.

29:8 empty…faint. Jerusalem’s attackers will frustrate themselves, as a dreamer who has the illusion that he eats and drinks, but awakens to find himself still hungry and thirsty.

29:9–14 The prophet returned to the theme of the blindness of mechanical religion.

29:9 blind…drunk. The blindness and drunkenness came from the people’s inability to comprehend Isaiah’s message about trusting God instead of Egypt.

29:10 spirit of deep sleep. Because Israel refused to hear her true prophets initially, their ability to hear has been impaired. God gave them up judicially to their own hardness of heart. Paul applied this verse specifically to the general condition of Israel’s blindness during the age of the church (Rom. 11:8). prophets…seers. False prophets and seers have blinded their listeners with their false prophecies.

29:11 one who is literate. Those with ability to read could not do so because they had surrendered their spiritual sensitivity (cf. 6:9, 10; Matt. 13:10–17).

29:12 one who is illiterate. The uneducated had two reasons for not knowing the book’s contents: 1) the book was sealed, and 2) he could not read it even if it were not. It is deplorable when no one is capable of receiving God’s rich revelation.

29:13 hearts far from Me. Empty ritualism does not bring closeness to God. Jesus used this verse to describe the Judaism of His day (Matt. 15:7–9; Mark 7:6, 7).

29:14 wisdom…perish…understanding…hidden. The principle of resorting to human wisdom rather than divine wisdom was the spiritual plague of Jerusalem. The same principle was the downfall of the Greek world in Paul’s day (1 Cor. 1:19).

29:15 hide…from the LORD. The prophet probably referred to a secret plan of the leaders to join with Egypt to combat the Assyrians. The Lord had counseled otherwise, so they hid their strategy from Him.

29:16 He did not make me. For man to make plans on his own without God is a rejection of God as Creator. Paul reasons that it is also a questioning of the sovereignty of God (Rom. 9:19–21). Does the clay think itself equal to the potter?

29:17 fruitful field…a forest. In the future, a reversal of roles between the mighty and the weak will transpire, when God intervenes to bless Jerusalem. The moral change in the Jewish nation will be as great as if the usually forested Lebanon were turned into a field and vice versa.

29:18 deaf shall hear…blind shall see. The spiritual blindness of Israel will no longer exist. Jesus gives the words an additional meaning, applying it to His ministry of physical healing for the deaf and blind (Matt. 11:5; cf. 35:5).

29:19, 20 increase their joy…cut off. The future messianic age will bring a reversal of status. Rejoicing will replace the hardships of the oppressed; the oppressors’ dominance will end.

29:21 make a man an offender…turn aside the just. Those with political and judicial authority are no longer to misuse their power to oppress.

29:22 redeemed Abraham. God delivered Abraham from his pagan background when He brought him from beyond the Euphrates River into the land of Canaan (Josh. 24:2, 3). Paul elaborates on this theme in Rom. 4:1–22. not now be ashamed. Israel in her history had frequently suffered disgrace, but the personal presence of the Messiah is to change that (45:17; 49:23; 50:7; 54:4). After the salvation of Israel in the end time, the children of Jacob will no longer cause their forefathers to blush over their wickedness.

29:23 hallow…hallow…fear. Jacob’s descendants will marvel at the strong deliverance of the Lord and set Him apart as the only one worthy of utmost respect. God will cleanse Israel (cf. 54:13, 14).

29:24 erred…complained. With their newfound respect for God, the formerly wayward ones were to gain the capacity for spiritual perception.

Isaiah 30

30:1 not of Me…not of My Spirit. Hezekiah’s advisers urged him to turn to the Egyptians, not to God, for help against the invading Assyrians. Isaiah denounced this reliance on Egypt rather than God, who had forbidden such alliances.

30:2 not asked My advice. They had failed to consult God’s prophet. Egypt…Pharaoh…Egypt. The Lord had warned Israel against returning to Egypt (Deut. 17:16). Now He warns them against an alliance with Egypt (31:1). Note the similar advice from the Assyrian Rabshakeh, while laying siege to Jerusalem (36:9).

30:3 shame…humiliation. The Assyrians had already defeated the Egyptian army only 100 mi. from the Egyptian border.

30:4 Zoan…Hanes. Judah’s emissaries had penetrated from Zoan in the NE of Egypt to Hanes fifty mi. S of Memphis.

30:6 land of trouble and anguish…humps of camels. Isaiah pictured a rich caravan, trudging slowly through rugged territory fraught with dangers, on its way to Egypt to purchase assistance.

30:7 help in vain…Rahab-Hem-Shebeth. Egypt was unwilling to help so the prophet calls the powerful Egypt “Rahab,” meaning “strength,” or “sitting idle” (Hebrew). “Rahab” is used of Egypt in Pss. 87:4; 89:10.

30:8 for time to come. The Lord’s instruction to Isaiah was to make a permanent written record so that future generations could learn Israel’s folly of trusting in Egypt instead of in the Lord.

30:9 rebellious people, lying children. The people’s unwillingness to obey the Lord necessitated the keeping of a permanent record of their misdeeds.

30:10, 11 prophesy deceits…turn aside from the path. Isaiah’s listeners tired of hearing counsel that was contrary to the path they desired to follow and wanted him to change his message to accommodate them.

30:12–14 Since the people opted not to hear the word of the Lord’s prophet, they will hear from the Lord’s judgment.

30:12 this word. The reference is to the instruction of the Lord through Isaiah.

30:13, 14 high wall…potter’s vessel. Two comparisons portrayed the coming sudden disaster to befall the rebels, a high wall that collapses suddenly and a clay jug that shatters into many pieces when dropped.

30:15 rest…confidence. The Israelite rebels refused the true avenue of salvation and strength, i.e., resting and confidence in the Lord.

30:16 horses…swift horses. The people put their trust in Egypt’s horses instead of the Lord. No horse could deliver them from their God-appointed oppressors (cf. Deut. 17:16; Pss. 33:17; 147:10).

30:17 One thousand…one. Similar figures elsewhere describe Israel’s victories (Lev. 26:36; Josh. 23:10) and defeats (Deut. 32:30).

30:18 the LORD will wait. Since Judah would not wait on the Lord to deliver (25:9; 26:8; 33:2; cf. 30:15), He must wait to be gracious to the nation.

30:19 dwell in Zion at Jerusalem. The prophet emphatically pointed to a result of God’s grace toward Israel—the survival of the city of Jerusalem as the center of her domain (65:9; Ezek. 37:25, 28).

30:20 eyes shall see. After their period of judgment because of disobedience, God is to open Israel’s eyes to the soundness of the message of His prophets (29:24).

30:21 a word behind you. The teachers will be near and the pupils sensitive to the Lord’s prophets, in strong contrast to the callousness formerly manifest (29:10, 11).

30:22 throw them away. The Babylonian captivity rid Israel of her idolatry in fulfillment of this prophecy.

30:23–25 In the messianic kingdom of that future day, agriculture, cattle raising, food production, and water resources will prosper. The prophet predicted the redemption of nature (cf. Rom. 8:19–21).

30:25 towers fall. Powerful nations that oppress Israel will come to an end (contra. 29:17).

30:26 light of the moon…light of the sun. The benefits from the natural bodies of light will be much greater. Increase in the intensity of their light will work to people’s advantage (60:19, 20), not to their detriment as in Rev. 16:8, 9.

30:27–33 Isaiah followed the promise of Judah’s redemption (vv. 19–26) with a promise of Assyria’s destruction.

30:27 the name of the LORD. His name focuses particularly on His revealed character as Sovereign and Savior (Deut. 12:5).

30:27, 28 comes from afar…overflowing stream. The Lord will come suddenly upon His enemies as a great storm with its accompanying flood, to overwhelm them.

30:29 song…holy festival. While God’s judgment devastated the Assyrians, the people of Jerusalem conducted a time of joyful celebration as at one of their feasts, perhaps a Passover.

30:30, 31 Assyria…beaten down. Assyria in particular, but in the long range, any enemy of God’s people will fall victim to divine storm and flood (vv. 27, 28).

30:32 staff of punishment…tambourines and harps. With each blow of punishment against the Assyrians will come joyful celebration in Jerusalem.

30:33 Tophet. Lit. a place of abomination. Idolatrous Israel had burned to death human victims in this valley just S of Jerusalem, an area sometimes called the Valley of Hinnom (2 Kin. 23:10; see note on Jer. 19:6). Later it became known as Gehenna, the place of refuse for the city, with constantly burning fires, symbolizing hell. The defeat was to be so complete that the fire burns continually.

Isaiah 31

31:1 horses…chariots. Egypt’s horses and chariots were numerous (1 Kin. 10:28, 29). Its flat topography was well suited for chariotry. They would be useful to Israel against the Assyrian cavalry. Nor seek the LORD. What made Israel’s turning to Egypt most despicable was her accompanying turning away from the Lord.

31:2 He also is wise. Sarcastically, Isaiah countered the unwise royal counselors who had advised dependence on Egypt. will not call back His words. The implied exception is, of course, when the sinful nation repented, as in the case of Nineveh (Jon. 3:5–10).

31:3 flesh…spirit. For example, Hezekiah wisely chose to rely on the Lord, not on the arm of flesh (2 Chr. 32:8).

31:4 not be afraid…nor be disturbed. In His defense of Jerusalem, the Lord is to be like a strong and determined lion, unafraid of shepherds summoned against him.

31:5 birds flying about. The Lord is like a hovering mother bird with a strong attachment to her little ones and a willingness to do whatever is necessary for their safety.

31:6 Return to Him. The prophet called rebellious Israel to repent in light of God’s gracious dealings with them (vv. 4, 5; cf. 30:18, 19).

31:7 throw away his idols. The obvious helplessness of the idols to deliver rendered them completely useless.

31:8 Assyria shall fall. The defeat of Assyria by other-than-human means matched this prophecy well (see 37:36, 37), but other such foreign oppressors meet the same fate in the distant future of Israel, during the time of Jacob’s trouble (cf. Jer. 30:7).

31:9 fire is in Zion…furnace is in Jerusalem. Both in Isaiah’s near future and in the distant future, Jerusalem will be God’s headquarters for bringing judgment on foreign nations. God Himself is the fire, waiting for all the enemies who attack Jerusalem.

Isaiah 32

32:1 a king…princes. In contrast to bad leaders already discussed (e.g., 28:14, 15; 29:15), the prophet turned to the messianic king and His governmental assistants during the future day of righteousness. These will be the apostles (Luke 22:30) and the saints (1 Cor. 6:2; 2 Tim. 2:12; Rev. 2:26, 27; 3:21).

32:2 shadow…land. During the millennial reign of Christ, leaders will provide protection like “the shadow of a mighty rock within a weary land,” instead of posing threats to the people’s well-being.

32:3 eyes…not…dim…ears…listen. A future generation of Israelites will experience a reversal of receptivity compared to Isaiah’s generation (6:9, 10; cf. 29:18, 24; 30:20).

32:4 stammerers. The stammerers were former drunkards who uttered nonsense in their drunken stupor (28:7, 8; 29:9).

32:5 foolish person…generous…miser…bountiful. In the future earthly kingdom envisioned by Isaiah, false appraisals of leadership qualities will be impossible, because everyone will see and speak clearly.

32:6–8 foolish person…generous man. An unwillingness to care for the needy reflects the character of a fool, but the generous person in dependence on God provides for the poor. These qualities will be evident to all in the age to come.

32:9–14 The prophet warns the women of Judah against complacency (cf. 3:16—4:1). God’s eventual blessing on their nation gave no excuse for business as usual, i.e., dependence on Egypt instead of God.

32:9 at ease…complacent. “At ease” translates the word rendered “quiet” and “complacent” the word rendered “secure” in v. 18. The difference between the bad senses here and the good senses in v. 18 is the object of trust, Egypt or God. Ease and security in God are proper.

32:10 year and some days. Perhaps specifying a time when the Assyrian army came and pillaged the land, the prophet warned of how God’s coming judgment was to spoil agricultural production.

32:11, 12 Tremble…mourn. Present satisfaction with the status quo shortly gave way to an entirely different set of emotions.

32:13 thorns…briers. Without harmony with God, the land of God’s people became just as desolate as any other forsaken territory (1:7; 5:6; 7:23).

32:14 bustling city. Jerusalem too was to become desolate through the Lord’s purging judgments of the nation (Luke 21:24).

32:15–20 The promised kingdom was to eventually come to Israel with its accompanying fruitfulness, peace, and security.

32:15 the Spirit is poured upon us. The infusion of God’s Spirit was to transform the land into productive fruitfulness (Joel 2:28—3:1).

32:16 justice…righteousness. Noble spiritual values were to thrive in the future messianic reign.

32:18 My people…peaceful…secure…quiet. The people of Israel will enjoy lasting security with the Messiah personally present to ensure peace.

32:19 city is brought low. Jerusalem must learn humility before the prophesied ideal conditions can become reality.

32:20 Blessed. As with the beatitudes of Christ (Matt. 5:3–12), Isaiah pronounced the blessedness of those who participate in the future glory of Christ’s kingdom.

Isaiah 33

33:1 you who plunder. Though the immediate reference is to Assyria (2 Kin. 18:13–16; 19:32–37), the prophecy looks beyond Assyria to any power that sets itself against Israel.

33:2 We have waited for You. Israel refused to do this earlier (30:15; 31:6), but had repented (25:9; 26:8; 33:2).

33:3, 4 Just as Sennacherib took flight suddenly (cf. 37:37; 2 Chr. 32:21), so the nations will scatter before the Lord, leaving their spoils behind.

33:6 fear of the LORD. The same Spirit-imparted qualification possessed by the Messiah (11:2) will belong to His people when He returns.

33:7–9 From the vision of future glory, Isaiah returns to the disastrous present. Jerusalem’s situation was hopeless when in 701 B.C. the Assyrian army had the city surrounded and was ready to move in.

33:7 valiant ones…ambassadors. Both men of war and diplomats had failed in their attempts to thwart the invaders.

33:8 highways lie waste. The enemy surrounding the city had cut off all travel and trade with the outside world.

33:9 Lebanon…Sharon…Bashan…Carmel. The enemy had spoiled places renowned for their lush fertility.

33:10 Now I will rise. When the oppressor’s power had reached its zenith, the time had arrived for the Lord to assert Himself in judging the plunderer, in Isaiah’s case the Assyrian troops.

33:11 chaff…stubble. References to Assyria reaffirm that the plunderer is to be plundered (v. 1).

33:12 lime…thorns. Burned limestone became dust; thorn bushes burned rapidly.

33:13 afar off…near. When God puts down the final enemies of Israel, He will receive worldwide acknowledgment of His might.

33:14 afraid; fearfulness. When sinners (false professors among the elect) comprehend the might of God, fear takes hold of their lives (Acts 5:11; Heb. 12:29).

33:15 righteously…uprightly. The only survivors in the presence of mighty God will be the righteous (Pss. 15:1–5; 24:3, 4).

33:16 place of defense…bread…water. Those who are right with God will enjoy perfect security and ample provisions (32:15, 17, 18).

33:17 King in His beauty. The prophecy moves beyond Hezekiah in his sackcloth, oppressed by his enemy, to Messiah in His beauty. Seeing Him in glory is another reward of the righteous. The near-future deliverance from Sennacherib anticipates a more distant wonder when the Messiah will sit on His throne.

33:18, 19 In that future day God’s people will remember past hardships under foreign domination.

33:20 tabernacle…not be taken down. God’s presence is to permanently inhabit restored Jerusalem in the millennial kingdom.

33:21 broad rivers and streams. God is to restore wide rivers and streams as a means of defending the city.

33:22 He will save us. In explicit language, God, not the surrounding nations, is to deliver Israel.

33:23 tackle is loosed. In her own strength, Jerusalem is as helpless to defend herself as a ship deprived of its ropes and pulleys, that cannot sail. lame take the prey. The weak city defeats the invaders with the Lord’s enablement.

33:24 not say, “I am sick”…forgiven their iniquity. When Christ returns to rule, Jerusalem will be free of physical and spiritual problems.

Isaiah 34

34:1 Come near. Isaiah invited the nations to approach to hear God’s sentence of judgment against them.

34:3 Their stench. Prolonged exposure of dead corpses was and is repulsive and disgraceful (see 14:19).

34:4 heavens…scroll. Not even the heavens are to escape the effects of God’s wrath. Revelation 6:14 affirms the future fulfillment of this prophecy during Daniel’s 70th week (see 2:19; 13:10).

34:5 Edom. The prophet selects Edom as a representative of the rest of the nations (cf. 63:1; Gen. 25:23; Num. 20:14–21; Ezek. 35:1–15; Obad. 1–14; Mal. 1:2, 3; cf. 25:10). people of My curse. Lit. “devoted people.” The expression’s negative connotation stems from their involuntary devotion to God.

34:6, 7 lambs and goats…rams…wild oxen…bulls. Since the nations had not repented and obeyed God’s way of sacrifice for sins, they became the sacrificial penalty for their own sins.

34:6 Bozrah. A chief city of Edom located about 20 mi. SE of the southern end of the Dead Sea.

34:8 day of the LORD’s vengeance. See note on 2:10–22. God’s day of vengeance on Edom (63:4) will be the same as on the rest of the nations (59:17, 18; 61:2).

34:9, 10 God’s judgment is to reduce the nations to a state of perpetual volcanic waste.

34:9 brimstone…burning pitch. Genesis 19:24, 28 describes Sodom in similar terms (cf. 30:33; Deut. 29:23; Ps. 11:6; Jer. 49:18; Ezek. 38:22).

34:10 smoke shall ascend forever. Revelation forecasts this destiny for final Babylon, the great end-time world empire (Rev. 14:10, 11; 18:18; 19:3).

34:11–15 Various forms of animal and bird life symbolize the depopulated condition into which the nations fall after God’s judgment upon them (13:21, 22; 14:23).

34:11, 13 pelican…owl…raven…ostriches. The presence of unclean birds was a sign of desolation and wilderness. Similar symbolism portrays the final state of Babylon in the future (Rev. 18:2; cf. 13:21; Jer. 50:39; Zeph. 2:13, 14).

34:16 My mouth has commanded. The prophecies against the nation in vv. 1–15 were just as certain as God’s sovereign command through His prophet.

34:17 divided it…with a measuring line. God had partitioned off Edom just as He once did Canaan (Num. 26:55, 56; Josh. 18:4–6) and allotted it to the wild animals listed in vv. 11–15.

Isaiah 35

35:1–4 In contrast to luxuriant Edom that is to become a desert (34:1–17), during Messiah’s reign on earth the whole world is to become a flourishing garden and this will offer encouragement to the weak.

35:1 desert…as the rose. Dramatic changes in the land are to come during the messianic age (see 30:23–25; 32:15–20).

35:2 Lebanon…Carmel and Sharon. Areas near the sea noted for their agricultural fertility. They shall see. Israel is to recognize the earth’s newfound fruitfulness as coming from the Lord and attribute to Him the appropriate credit.

35:3 weak hands…feeble knees. The future change in Israel’s international role is to serve to encourage the discouraged among the people. The writer of Hebrews gave an additional application of this verse to strengthen endurance among Christians suffering persecution for their faith (Heb. 12:12).

35:4 vengeance…save you. The vengeance of God (34:8) is to furnish the means to redeem His long-oppressed people of Israel.

35:5 eyes…opened…ears…unstopped. This is to reverse the spiritual condition of the immediate objects of Isaiah’s ministry (see 29:18; 32:3).

35:6 lame…sing. God’s restoration in the millennial age is to include physical restoration to the afflicted. Jesus’ first coming gave a foretaste of that future day (Matt. 11:5; 12:22; Mark 7:37; Luke 7:21; Acts 3:8).

35:6, 7 streams in the desert…springs of water. Water was and is a precious commodity in Israel (41:18). In the Millennium, there will be no scarcity.

35:7 habitation of jackals. The rocky crags normally inhabited by jackals (34:13) are to become splashy meadows.

35:8 Highway of Holiness. This refers to the way leading the redeemed back to Jerusalem, the throne of Messiah, literally and spiritually. Christ Himself is to be the leader on that way, called in 40:3, the “way of the LORD.”

35:9 lion…ravenous beast. No ferocious beasts are to threaten the safety of those traveling the Highway of Holiness. the redeemed. Mentioned only rarely in chaps. 1–39 (1:27; 29:22) whose theme is judgment; terms for redemption occur frequently in chaps. 40–66.

35:10 the ransomed…flee away. See 51:11 where the words occur again. Gladness is to replace sadness across the board in the day of Israel’s restoration.

Isaiah 36

36:1—39:8 The 4 chapters duplicate almost verbatim 2 Kin. 18:13–20:19 (cf. 2 Chr. 32:1–23). See 2 Kings notes for amplification. Isaiah added this material to make the references to Assyria more understandable. It is most probable that Isaiah is the author of this section, since 2 Chr. 32:32 says Isaiah also wrote the acts of Hezekiah. Isaiah’s record was incorporated into 2 Kings by the author of that record. These chapters form the transition closing the first division of Isaiah’s prophecy. Chapters 36, 37 are the historical consummation of chaps. 1–35—Jerusalem’s deliverance from Assyria—and chaps. 38, 39 the historical basis for chaps. 40–66—a preview of the Babylonian captivity.

36:1 fourteenth year of King Hezekiah. Since Sennacherib’s attack came in 701 B.C., this places the beginning of Hezekiah’s reign in 715 B.C. But since 2 Kin. 18:1 says he began to reign in the third year of Hoshea, ca. 729 B.C., Hezekiah served as co-regent with Ahaz (ca. 729–716 B.C.) before assuming the throne exclusively. It was customary for the later kings of Israel to assume their sons into partnership in the government during their lives. Sennacherib. The king of Assyria (ca. 705 to 681 B.C.). fortified cities. The discovery of the ancient Annals of Sennacherib reveals the cities he conquered in his campaign southward from Sidon on the Mediterranean coast.

36:2 Rabshakeh. The spokesman for Sennacherib’s 3 highest officials, who represented the king against Jerusalem on this occasion, according to 2 Kin. 18:17. great army. This was a token force of the main army (37:36), with which Sennacherib hoped to bluff Judah into submitting. Lachish. A city about 25 mi. SW of Jerusalem. Sennacherib’s conquest of this city was in its closing phase when he sent the messengers. aqueduct from the upper pool. Isaiah met Ahaz at the same spot to try unsuccessfully to dissuade him from trusting in foreign powers (7:3).

36:3 Eliakim…Shebna. See notes on 22:19–22. Joah…the recorder. The position was that of an intermediary between the king and the people.

36:4–10 Rabshakeh’s logic was twofold: (1) Egypt was to be unable to deliver Jerusalem (vv. 4–6, 8, 9), and (2) the Lord had called on the Assyrians to destroy Judah (vv. 7, 10).

36:4 great king, the king of Assyria. The self-appropriated title of Assyrian kings. In contrast, Rabshakeh rudely omitted any title for Hezekiah (vv. 4, 14, 15, 16).

36:5 mere words. Words amounted to nothing when it came to warfare. In other words, Judah was defenseless.

36:6 broken reed, Egypt. The Assyrian’s advice strongly resembled that of Isaiah (19:14–16; 30:7; 31:3).

36:7 He whose high places and whose altars. Rabshakeh mistakenly thought Hezekiah’s reforms in removing idols (2 Kin. 18:4; 2 Chr. 31:1) had removed opportunities to worship the Lord. this altar. That all worship should center in Solomon’s temple, was utterly foreign to the polytheistic Assyrians.

36:8, 9 Rabshakeh taunted and minimized Judah’s best defensive efforts, even with Egypt’s help.

36:10 The LORD said. Rabshakeh’s boastful claim of the authority from Judah’s God for his mission may have been a ploy on his part to get a surrender, but it aligned with Isaiah’s prophecy that the Assyrians would be His instrument to punish His people (8:7, 8; 10:5, 6). The Assyrians may have heard this from partisans or may not have known this, but Judah did.

36:11 Aramaic…Hebrew. Hezekiah’s representatives, aware of the alarm created by the suggestion that the Lord was on the Assyrian side, asked Rabshekah to change from Hebrew to Aramaic, the language of diplomacy, so the people on the wall could not understand his words and be terrified.

36:12 men…on the wall. The foreign emissary continued his efforts to damage the city’s morale by speaking of the horrors of famine that a long siege would entail.

36:13–17 Rabshakeh spoke longer and louder, suggesting that Hezekiah could not save the city, but the great king, the king of Assyria, would fill the people with abundance (vv. 16, 17).

36:16 Make…present. Lit. “Make a blessing with me.” The official invited the people to make a covenant with Assyria by surrendering.

36:17 take you away. Rabshakeh did not hide Assyria’s well-known practice of deporting conquered peoples to distant places.

36:18–20 In Rabshakeh’s eyes, the Lord was one of the many gods worshiped by nations conquered by the Assyrians (cf. 10:8–11).

36:21 held their peace. Hezekiah had apparently anticipated the ultimatum of the Assyrians and had told his representatives and the men on the wall not to respond.

36:22 clothes torn. The king’s representatives reported to him in a state of grief and shock at the blasphemy they thought they had heard.

Isaiah 37

37:1 tore…sackcloth. A reaction that symbolized Hezekiah’s grief, repentance and contrition. The nation was to repent and the king was to lead the way. house of the LORD. God designated the temple as His “house of prayer” (56:7; Matt. 21:13; Mark 11:17; Luke 19:46), so it was the proper place to go to confess sins and seek forgiveness (cf. Ps. 73:16, 17).

37:2 elders of the priests. Senior religious leaders in Israel.

37:3 come to birth…no strength. Hezekiah compared his dilemma with a mother in labor unable to deliver her child. Jerusalem had to be delivered, but he was helpless to make it happen.

37:4 reproach the living God. Hezekiah received a report of Rabshakeh’s belittling of the Lord by equating Him with other gods and points out the distinction between God who is living and gods who are lifeless and helpless (40:18–20; 46:5–7). remnant that is left. Only Jerusalem remained unconquered. Hezekiah asked Isaiah’s prayer for the city.

37:6 Do not be afraid. The same assurance Isaiah had given Ahaz (7:4).

37:7 spirit. The Lord promised to incline Sennacherib’s attitude in such a way that he would leave Jerusalem unharmed and return home.

37:8 Libnah. After conquering Lachish, Sennacherib moved on to this smaller town to the N of Lachish.

37:9 Tirhakah king of Ethiopia. Tirhakah did not become king of Ethiopia (and Egypt) until 11 years after the 701 B.C. siege, so Isaiah’s use of “king” anticipates his future title. At that moment, however, he represented a threat to Sennacherib from the S that caused him to renew his call for Jerusalem’s surrender to the N.

37:10–13 The king of Assyria sent messengers to summarize the arguments given in Rabshakeh’s ultimatum of 36:4–19.

37:10 deceive. The accusation of deception was first against Hezekiah (36:14), then against the Lord.

37:11–13 The threat repeats the thrust of 36:18–20.

37:12 The conquered cities mentioned here lay between the Tigris and Euphrates Rivers in Mesopotamia.

37:13 These were cities of Syria that had fallen to the Assyrians recently.

37:14 house of the LORD. Godly Hezekiah returned to the house of the Lord (cf. v. 1) as he should have, in contrast to Ahaz, who in a similar crisis refused even to ask a sign from the Lord (7:11, 12).

37:16 the One who dwells…heaven and earth. The basis for Hezekiah’s plea was God’s role as the Sovereign and Creator of the universe, not Judah’s worthiness to be delivered.

37:17 hear…see…hear. In contrast to the gods of other nations (Ps. 115:4–7), the God of Israel heard and saw all.

37:18, 19 Hezekiah exploded the Assyrian theory that the Lord was no different from gods of the other nations that could not deliver their worshipers.

37:20 You alone. Hezekiah displayed the highest motivation of all in requesting the salvation of Jerusalem: that the world may know that the Lord alone is God (cf. Dan. 9:16–19).

37:21 Isaiah the son of Amoz. Immediately upon the conclusion of Hezekiah’s prayer, Isaiah had a response from the Lord.

37:22 laughed you to scorn. Jerusalem, portrayed as a virgin helpless before a would-be rapist, had the “last laugh” against Sennacherib.

37:23 you reproached and blasphemed. The Lord had heard Sennacherib’s reproach against Him (37:17).

37:24, 25 Even the servants of Sennacherib had bragged about Assyria’s being unstoppable.

37:26 I have brought it to pass. God corrected Sennacherib’s vanity; he conquered nothing on his own, but was a mere instrument in the Lord’s hand.

37:27 They were dismayed. Assyria had utterly overwhelmed populations included in their conquests.

37:28 your rage against Me. Sennacherib’s ignorance of being a mere tool in the Lord’s hand was bad, but his belittling of God, the source of his life, was far worse.

37:29 hook in your nose…bridle in your lips. In judging Sennacherib, the Lord treated him as an obstinate animal with a ring in his nose and/or a bridle in his mouth. Some ancient sources indicate that captives were led before a king by a cord attached to a hook or ring through the upper lip and nose. Thus, he was to be brought back to his own country.

37:30 sign. The two years in which they were sustained by the growth of the crops were the two in which Sennacherib ravaged them (cf. 32:10). He left immediately after the deliverance (37:37), so in the third year, the people left could plant again.

37:31, 32 remnant…remnant. From the remnant of survivors in Jerusalem came descendants who covered the Land once again (1:9, 27; 3:10; 4:3; 6:13; 8:16, 17; 10:20, 22; 11:12, 16; 26:1–4, 8; 27:12; 28:5; 37:4).

37:32 zeal of the LORD of hosts. The same confirmation of God’s promise in 9:7 assured the future establishment of the messianic kingdom. Deliverance from Sennacherib in Hezekiah’s day was a down payment on the literal, final restoration of Israel.

37:33 shall not come…build a siege mound. God promised that the Assyrians would not even pose a physical threat to Jerusalem. They came near, but never engaged in a true siege of the city.

37:34 shall he return. In contrast with his arrival in Judah as an overbearing, invincible monarch, he returned to Assyria as a defeated, dejected “has been.” In his own Annals he claimed only to have “shut up” Jerusalem, not to have conquered it.

37:35 For My own sake. Since Sennacherib had directly challenged the Lord’s faithfulness to His word (v. 10), the faithfulness of God was at stake in this contest with the Assyrians (cf. Ezek. 36:22, 23). for My servant David’s sake. God pledged to perpetuate David’s line on his throne (2 Sam. 7:16; cf. 9:6, 7; 11:1; 55:3).

37:36 the angel of the LORD. This was Isaiah’s only use of a title that is frequent in the OT, one referring to the Lord Himself. For identification, see note on Ex. 3:2. killed. Secular records also mention this massive slaughter of Assyrian troops, without noting its supernatural nature, of course (cf. Ex. 12:12, 29).

37:37 Nineveh. The capital of Assyria.

37:38 his god. The place of Sennacherib’s death (ca. 681 B.C.) recalled the impotence of his god, Nisroch, compared with the omnipotence of Hezekiah’s God. struck him down. Sennacherib’s pitiful death came 20 years after his confrontation with the Lord regarding the fate of Jerusalem. Ararat. Mountain region N of Israel, W of Assyria (cf. Gen. 8:4; 2 Kin. 19:37; Jer. 51:27). Esarhaddon. Successor to Sennacherib (ca. 681–669 B.C.).

Isaiah 38

38:1 In those days…sick. Hezekiah’s sickness occurred before the Assyrian siege of Jerusalem described in chaps. 36, 37. Isaiah placed the description of that illness here, along with chap. 39, to introduce chaps. 40–66. See note on 2 Kin. 20:1. Set your house in order. An instruction telling Hezekiah to make his final will known to his family (cf. 2 Sam. 17:23; 1 Kin. 2:1–9). you shall die and not live. The prediction sounded final, but Hezekiah knew God was willing to hear his appeal (cf. Ex. 32:7–14).

38:2, 3 prayed…wept bitterly. See note on 2 Kin. 20:2, 3.

38:3 loyal heart. Hezekiah based his implied request for an extension of his life on an undivided desire to please the Lord.

38:5 fifteen years. The Lord’s immediate (2 Kin. 20:4) response granted the king’s request. Having to reverse a prophecy so quickly did not alarm Isaiah as it did Jonah later on (Jon. 4:2, 3). Isaiah resembled Nathan in this respect (2 Sam. 7:3–6).

38:6 I will deliver…this city. The deliverance described in the previous chapter.

38:7, 8 sign…ten degrees backward. Here is the first biblical mention of any means of marking time. According to 2 Kin. 20:8–10, Hezekiah requested this sign to confirm the Lord’s promise of healing.

38:9 writing of Hezekiah. In response to his healing, Hezekiah wrote the record of his helplessness when facing death (vv. 10–14) and told of God’s response to His condition (vv. 15–20). This poetry is missing from the parallel account in 2 Kings.

38:10 In the prime of my life. The king was probably in his thirties or forties when he fell sick.

38:11 I shall not see. Hezekiah feared that death would terminate his fellowship with the Lord. YAH. The Heb. repeats the name: “YAH, YAH.” The KJV rendered it, “LORD, even the LORD.” See 12:2; 26:4 for other such repetitions.

38:12 shepherd’s tent…a weaver. Two comparisons with transient articles illustrate how death removes in a moment what may have seemed so permanent.

38:14 I mourned…Undertake for me! In his helplessness, Hezekiah pleaded with God to deliver him from impending death.

38:15 He Himself has done it. The king had complete confidence in God.

38:16 restore me and make me live. The king’s survival was God’s accomplishment.

38:17 sins behind Your back. Hezekiah felt his sickness was somehow related to his sinfulness. To be rid of the latter was to be rid of the former also.

38:18 cannot hope. Hezekiah’s understanding of the resurrection of believers was incomplete. The same was true of others throughout much of the OT. But he was right in recognizing that death ended his opportunity for earthly praise and worship in the presence of men.

38:19 father…children. Word about God’s faithfulness passed from generation to generation (Deut. 4:9; 6:7; Ps. 78:3, 4). If Hezekiah at this point had no heir, he had another reason for frustration over dying in the prime of life.

38:20 sing…in the house of the LORD. Hezekiah was so overwhelmed with gratitude to God that he felt compelled to express it appropriately throughout the 15 years he had left on earth.

38:21, 22 These two verses furnish background details of the account in vv. 1–8.

38:21 poultice on the boil. The medicine for healing the king’s sickness (2 Kin. 20:7).

38:22 sign. Hezekiah’s request explained why the Lord gave him a sign that he would be healed (v. 7; cf. 2 Kin. 20:8). the house of the LORD. Hezekiah went to the temple (v. 20) as Isaiah had instructed him to do (2 Kin. 20:5, 8).

Isaiah 39

39:1 At that time. Just after Hezekiah’s sickness and recovery. Merodach-Baladan. See note on 2 Kin. 20:12.

39:2 Hezekiah was pleased. The text does not say whether it was because of flattery or of a desire for help against the increasing Assyrian threat. Cf. “attentive” in 2 Kin. 20:13. treasures…treasures. Doubtless to try and impress his visitors (2 Chr. 32:25), Hezekiah showed all he could contribute in an alliance against the Assyrians.

39:3 Isaiah the prophet went. God’s spokesman showed up without being invited to confront the king, as often happened (e.g., 7:3; 2 Sam. 12:1; 1 Kin. 13:1; 18:16, 17).

39:5, 6 word of the LORD…carried to Babylon. Isaiah predicted the Babylonian captivity that would come over a century later (586 B.C.), another prophecy historically fulfilled in all of its expected detail.

39:6 nothing shall be left. Hezekiah’s sin of parading his wealth before the visitors backfired, though this sin was only symptomatic of the ultimate reason for the captivity. The major cause was the corrupt leadership of Manasseh, Hezekiah’s son (2 Kin. 21:11–15).

39:7 sons who will descend from you. To a king without an heir, this was good news (that he would have one some day) and bad news (that his sons must go into captivity). See 2 Kin. 24:12–16; 2 Chr. 33:11; Dan. 1:3, 4, 6 for the prophecy’s fulfillment.

39:8 word of the LORD…good. A surprising response to the negative prophecy of vv. 5–7! It perhaps acknowledged Isaiah as God’s faithful messenger. peace and truth in my days. Hezekiah perhaps reacted selfishly, or perhaps he looked for a bright spot to lighten the gloomy fate of his descendants.

Isaiah 40

40:1—66:24 The prophecies of chaps. 1–39 addressed Judah in her situation during Isaiah’s ministry (739 B.C. until ca. 686 B.C.). The prophecies of chaps. 40–66 address Judah as though the prophesied Babylonian captivity (39:5–7) were already a present reality, though that captivity did not begin until 605–586 B.C. The words “‘There is no peace,’ says the LORD, ‘for the wicked’” (48:22; 57:21) signal the divisions of this section into three parts: chaps. 40–48, chaps. 49–57, and chaps. 58–66.

40:1—48:22 This section looks at the hope and comfort of a blessed future subsequent to God’s judgment in the forthcoming Babylonian captivity.

40:1, 2 Comfort…comfort. The prophecy addressed God’s prophets, instructing them to emphasize the theme of comfort to a captive people in a foreign land many mi. from their home city of Jerusalem. God has good plans for great blessing to Israel in the future because they are His covenant people, who are never to be permanently cast away (cf. Rom. 11:2).

40:2 iniquity is pardoned…double for all her sins. Cruel slaughter and captivity at the hands of the Babylonians were sufficient payment for past sins; so someday after worldwide dispersion, Israel will return to her land in peace and in the glory of Messiah’s kingdom.

40:3–5 A prophetic exhortation told Israel to prepare for the revelation of the Lord’s glory at the arrival of Messiah. Scripture sees John the Baptist in this role (Matt. 3:3; Mark 1:3; Luke 3:4–6; John 1:23). It likewise sees the future forerunner who is to be like Elijah preparing for Christ’s second coming (Mal. 3:1; 4:5, 6).

40:3, 4 Prepare the way. The remnant of Israel could remove obstacles from the coming Messiah’s path through repentance from their sins. John the Baptist reminded his listeners of this necessity (Matt. 3:2), as did Jesus (Matt. 4:17; Mark 1:15). These verses reflect the custom of some eastern monarchs to send heralds before them to clear away obstacles, make causeways, straighten crooked roads and valleys, and level hills (cf. 45:1, 2). John had the task of getting people ready for Messiah’s arrival.

40:5 glory of the LORD…revealed. Jerusalem’s misery is to end and the Lord’s glory to replace it, so comfort will come to the city (v. 2), and every person will see God’s glorious salvation (cf. 52:10) in Messiah’s future kingdom (Hab. 2:14; Rev. 21:23; cf. 11:9). mouth of the LORD has spoken. Used for confirmations also in 1:20; 58:14; 62:2.

40:6–8 All flesh…flower fades. Isaiah elaborated on how transitory humanity is: here today, gone tomorrow. People pass away like plants under the hot breath of the withering E wind. James used this illustration to teach the folly of trusting in material wealth (James 1:10, 11). Peter used it to illustrate the passing nature of everything related to humanity (1 Pet. 1:24, 25).

40:8 the word of our God stands forever. The permanence of God’s word guarantees against any deviation from the divine plan (55:11). He has promised Jerusalem’s deliverance (v. 2) through His coming (vv. 3–5), so it must happen that way (cf. Matt. 5:18; Luke 16:17).

40:9 Zion…good tidings…Jerusalem…good tidings. Like a messenger on a mountain, to be seen and heard by all, the prophet called on the city to proclaim loudly to the rest of Judah’s cities the good news of God’s presence there (cf. 2:3). “Behold, your God!” The restoration of Israel to the Land is to include the resumption of God’s presence in Jerusalem after many centuries (Ezek. 43:1–7; Rev. 21:22, 23; cf. Ezek. 11:22, 23).

40:10 the Lord God shall come with a strong hand. At His second coming, Christ returns with power to defeat His enemies and gather the dispersed of Israel to their Land (Matt. 24:31; Rev. 19:11–21).

40:11 His arm. A picture of God’s omnipotence. The same arm that powerfully scatters the Jews all over the earth in judgment is to overcome Israel’s oppressors (v. 10) and to tenderly feed and lead His flock (Ps. 23:1, 2; Jer. 31:10; Ezek. 34:11–16; Mic. 2:12).

40:12–14 By a series of questions, to which the implied answer is “no one,” the prophet emphasized the omnipotence and omniscience of God, the God whose coming is to bring comfort to Israel according to vv. 1–11.

40:12 Who has measured…in a balance. God alone has power to create the physical universe and the earth in perfect balance, weighing mountains and seas perfectly, so that the earth moves perfectly in space. This matter of the amazing balance of our planet is called the science of isostasy.

40:13, 14 directed the Spirit of the LORD. Isaiah pointed to the incomparable wisdom of God. Paul alluded to this verse in connection with God’s wisdom in dealing with Jews and Gentiles (Rom. 11:34) and with God’s impartation of wisdom to the spiritual believer (1 Cor. 2:16).

40:15–17 Since the surrounding nations who had oppressed Israel were utterly insignificant in comparison to the Lord’s greatness and power, they could not prevent His purposes from being accomplished. His deliverance of Israel was certain.

40:16 burn…burnt offering. God is so great and worthy of so much worship, that even the large wood and animal resources of Lebanon were insufficient for appropriate offerings to Him.

40:18–20 The prophet sarcastically indicated the futility of trying to portray the immensity of God—His power, wisdom, and resources—in the form of a man-made idol, no matter how ornate, durable, and immovable.

40:21–31 Isaiah extolled God as Creator, in whom the Jews were to put their full trust.

40:21 told you…understood. Throughout human history people had heard by special revelation from God that the Lord, not idols, created all things. They had also understood it from natural revelation as reason looks at creation (cf. Rom. 1:20).

40:22 sits above the circle of the earth. The word “circle” is applicable to the spherical form of the earth, above which He sits. This implies that God upholds and maintains His creation on a continuing basis (Col. 1:17; Heb. 1:3). As He looks down, men seem like insects to the One who has stretched and spread out the universal heavens.

40:23 princes…judges. God disposes of human leaders according to His will (34:12; Job 12:17–21; Ps. 107:40; Dan. 2:21). Verse 24 expands on how suddenly God removes them.

40:25 liken…be equal. Israel was foolish to compare such a sovereign, almighty Lord with the gods of their Babylonian captors (see v. 18).

40:26 created these things. Rather than worshiping the stars (47:13; Deut. 4:19; Jer. 7:18; 8:2; 44:17), Israel should have seen in them the evidence of God’s creatorship (Ps. 19:1). As innumerable as the stars are, He knows every one and named each. Not one of the stars runs astray, but all are held by the forces with which He has endowed the universe to keep them in their orbit and place.

40:27–31 The prophet applied the comforting truths in vv. 1–26 about God to Israel’s situation in Babylon during the coming captivity.

40:27 Why do you say…? In light of who God is, how could His people in exile have thought He had forgotten them or was ignorant of their condition?

40:28 Neither faints nor is weary. God was not too weak to act on their behalf, nor was fatigue an obstacle for the Creator in caring for His people (cf. vv. 29, 30). Though even the young and strong become tired and fall, the Ancient of Days never does. unsearchable. To the human mind, God’s wisdom is not fully comprehensible in how He chooses to fulfill His promises to deliver Israel. Paul saw a further illustration of this truth in God’s plan for the final restoration of Israel (Rom. 11:33; see Is. 40:13).

40:31 wait on the LORD. See 8:17; 49:23. There is a general principle here that patient, praying believers are blessed by God with strength in their trials (cf. 2 Cor. 12:8–10). The Lord also expected His people to be patient and await His coming in glory at the end to fulfill the promises of national deliverance, when believing Israel would become stronger than they had ever been.

Isaiah 41

41:1 coastlands. The coasts of lands around the Mediterranean Sea and the islands represent the nations. renew their strength. The Lord challenged the nations that refused to wait on Him to be silent in awe and then move to renew their strength (cf. 40:31), meaning to collect their best arguments to plead their cause before Him.

41:2 one from the east. The Lord anointed Cyrus the Great, king of Persia, to accomplish His righteous will by conquering Babylon in 539 B.C. and allowing some of the Jewish exiles to return to Jerusalem (cf. 41:25; 44:28; 45:1). He founded the Persian Empire and ruled from ca. 550 to 530 B.C.

41:3 pursued…not gone with his feet. Cyrus accomplished his conquests with great ease in territories he had never before visited.

41:4 first…last. He existed before history and will exist after it (cf. 44:6; 48:12; Rev. 1:17; 2:8; 22:13). I am He. It is legitimate to translate the two Heb. words thus represented by “I am” (see also 42:8; 43:10, 13; 46:4), a messianic title appropriated by Jesus frequently as explicit testimony to His deity (e.g., Mark 13:6; 14:62; Luke 21:8; John 8:28, 58; 13:19). The title comes originally from the Lord’s self-revelation to Moses in Ex. 3:14.

41:5–7 Instead of turning to the Lord when they saw His anointed one, Cyrus, approaching, the nations turned to one another for help and made more idols. See 40:18–20 regarding Isaiah’s description of idols and their makers.

41:8 Israel…My servant. The faithful of the nation receive the honored corporate designation as the servant of the Lord (see note on 20:3). As His servant, they stood in bold contrast to the rest of the nations (vv. 5–7). Cf. Israel as the servant in 42:18–25. Abraham My friend. “Friend” is an even higher designation than “servant” (John 15:14, 15; cf. 2 Chr. 20:7; James 2:23) and speaks of a greater faithfulness.

41:9 taken from the ends of the earth. In the last days, God will regather Israel from her worldwide dispersion as He did from Egypt and Babylon because Israel is God’s chosen nation (cf. 45:4; Amos 3:2).

41:10 Fear not. Israel need not fear God’s destructive judgment, as the rest of the nations do (vv. 5, 13, 14; 43:1, 5), because He is their God and faithful to His promise to restore the nation.

41:11–13 Through the Lord’s help, the enemies of Israel were to be weakened and vanish (60:12; Zech. 12:3) while God strengthened Israel.

41:14 worm. This refers to the contempt of Israel by the ungodly nations, and the same term is used similarly of the Messiah on the cross (Ps. 22:6). Redeemer, the Holy One of Israel. The Heb. for “Redeemer” refers to a near relative who has the opportunity and responsibility to buy back what a relative has lost (see note on Ruth 2:20). The term occurs 5 more times in connection with the title “Holy One of Israel.” See notes on 43:14; 48:17–19; 49:7; 54:5. As the Lord purchased His people from the bondage of Egypt by the blood of the Passover Lamb, He is to do the same from their worldwide exile by the blood of the True Lamb, Jesus Christ, when they turn to Him in faith (cf. Zech. 12:10—13:1).

41:15, 16 mountains…hills. Figurative representations of foreign nations, whom Israel is to grind into nothingness in the time of her kingdom, when the Lord Jesus sets Himself up as King in Jerusalem.

41:17, 18 poor and needy. Israel in her deprived state as a captive of foreign nations is spoken of as thirsty for blessing and joy. In the Messiah’s future kingdom, the land of Israel will be well-watered (cf. 12:2, 3; 35:6, 7; 43:19, 20; 44:3, 4; 48:20, 21), a real physical blessing, but symbolizing here the spiritual quenching that will be Israel’s in the Millennium.

41:19 myrtle…oil tree…cypress tree…pine…box tree. Luxuriant vegetation will enrich the Land when God redeems His creation (35:1, 2, 7; Rom. 8:19–21).

41:22, 23 what will happen…come hereafter. God challenged the idols to prove their competence by predicting future events, as the Lord has done regarding “the former things,” i.e., the raising of Cyrus (v. 2), the repulsion of the Assyrians from Jerusalem (chaps. 36, 37), and the healing of Hezekiah (chap. 38).

41:23 do good or do evil. God invited the idols to proclaim and execute either deliverance or judgment, as He had done.

41:24 nothing…nothing. The idols were not what humans claimed they were, because they could not predict the future, nor could they judge or deliver. They were useless (44:9; Ps. 115:2–8; 1 Cor. 8:4; 10:19; Gal. 4:8).

41:25 from the north…; from the rising of the sun. Cyrus, king of Persia, a land E of Babylon, approached Babylon from the N where he had conquered Media before coming to Babylon. call on My name. Apparently fulfilled by Cyrus’ proclamation in Ezra 1:1–4.

41:26 no one. No soothsayer had predicted future happenings as the Lord had.

41:27–29 Idols were helpless in giving “good tidings” of future events (v. 27) and counsel to people (v. 28), and thus were useless.

Isaiah 42

42:1–9 This is the first of 4 Servant-Songs referring to Messiah (cf. 49:1–13; 50:4–11; 52:13—53:12). They speak of the Servant’s gentle manner and worldwide mission. Verses 1–3 are applied to Jesus Christ at His first coming in Matt. 12:18–20.

42:1 My Servant. Others deserve the title “my servant” (see note on 20:3), but this personal Servant of the Lord is the Messiah, who was chosen (Luke 9:35; 1 Pet. 1:20; Rev. 13:8) because the Lord delights in Him (Matt. 3:17; 17:5) and puts His Spirit upon Him (11:2; 59:21; Matt. 3:16; Luke 4:18). justice to the Gentiles. At His second coming, Christ will rule over a kingdom in which justice prevails throughout the world. The millennial kingdom is not for Israel alone, though the Messiah will reign on the throne of David in Jerusalem, and Israel will be the glorious people. In fact, all the nations of the world will experience the righteousness and justice of the Messiah King.

42:2 not cry out…in the street. The quiet and submissive demeanor of Christ at His first advent fulfilled this prophecy (Matt. 11:28–30; 1 Pet. 2:23).

42:3 bruised reed…smoking flax. The Servant will bring comfort and encouragement to the weak and oppressed. Cf. 40:11; 50:4; 61:1 and see notes on Matt. 12:18–20.

42:4 justice in the earth. Isaiah looked beyond the first coming of Christ to His second coming. Jesus fulfilled vv. 1a, 2, 3 at His first coming and will fulfill vv. 1b, 4 at His second coming, when He rules the earth in perfect justice with “a rod of iron” (Ps. 2:8, 9; Rev. 2:27).

42:5 Thus says God the LORD, who created…walk on it. Here God spoke directly to the Messiah, identified as “You” (v. 6). God’s role as Creator of the universe (cf. 40:21, 22) is the basis of certainty for the fulfilling of His will by His Servant the Messiah.

42:6 I, the LORD. Beginning with 41:13, the Lord’s self-identification is frequent (41:13; 42:6, 8; 43:3, 11, 15; 45:5, 6, 7, 18; 48:17; 49:23; 51:15). His personal name is the one He explained to Moses as specially symbolic of the unique relationship He bore to Israel (Ex. 3:15; 6:3). Here that covenant name guarantees His ministry through the Messiah-Servant. covenant to the people. The Servant is a covenant in that He personifies and provides the blessings of salvation to God’s people Israel. He is the Mediator of a better covenant than the one with Moses, i.e., the New Covenant (Jer. 31:31–34; Heb. 8:6, 10–12). See note on 49:8. light to the Gentiles. Simeon saw the beginning of this fulfillment at Christ’s first coming (Luke 2:32). He came as the Messiah of Israel, yet the Savior of the world, who revealed Himself to a non-Jewish immoral woman by the well in Samaria (cf. John 4:25, 26) and commanded His followers to preach the gospel of salvation to everyone in the world (Matt. 28:19, 20). Certainly the church, made up mostly of Gentiles grafted into the trunk of blessing (cf. Rom. 9:24–30; 11:11–24), fulfills this promise, as does the future kingdom on earth when the Servant will use Israel to shine and enlighten all the nations of the earth (49:6; cf. 19:24).

42:7 open blind eyes…bring out prisoners. Jesus fulfilled these words (9:1, 2; Matt. 4:13–16) when He applied them to miracles of physical healing and freedom from spiritual bondage during His incarnation (Matt. 11:5; Luke 4:18). Under the Servant’s millennial reign on earth, spiritual perception will replace Israel’s spiritual blindness and her captives will receive their freedom (29:18; 32:3; 35:5; 61:1).

42:9 former things…new things. The “former things” are already fulfilled or about to be fulfilled prophecies of Isaiah (cf. 41:22). The “new things” pertain to the future accomplishments of the Lord through His Messiah-Servant when He comes.

42:10 new song, and His praise. This “new song” never before sung, called for by new manifestations of God’s grace, will match the newness of conditions created by the Servant’s work of redemption in the kingdom, for which earth’s inhabitants will also sing “His praise.” Cf. 2:2; 26:1; Rev. 4:11; 5:9.

42:11 Kedar…Sela. See 16:1 and 21:16.

42:13 mighty man…man of war. As a mighty warrior, the Lord will work through His Servant to overcome all enemies (40:10; cf. 9:7; 37:32; 59:17).

42:14 held My peace…been still and restrained Myself. From the beginning of creation God remained silent, until the time was ripe to intervene in human affairs. He has not been indifferent to wickedness in the world, but will send His Servant in “the fullness of the time” (Gal. 4:4).

42:15 lay waste…dry up…dry up. God’s judgment through His Servant will wreak devastation on the earth (cf. Rev. 6–19). The reverse of that will be His blessing through the same Messiah subsequently in the millennial kingdom (see 35:1–4; 41:18).

42:16 I will bring…lead…make…do. God’s sovereignty will be evident to all as He guides the blind over previously uncharted courses (cf. Ex. 13:21, 22). The spiritually blind (9:1, 2) will see the way (see 42:7). Cf. Eph. 5:8.

42:17 carved images…molded images. God will utterly repudiate idolaters (cf. Ex. 32:4).

42:18–24 The Lord charged Israel, His servant, with unfaithfulness. In an important comparison, positive qualities of the Servant (42:1–7) are personified into an individual, the Messiah, but terms of reproach toward God’s servant (42:18, 19, 22–24) are personified in the nation, Israel.

42:18–20 deaf…blind. Though they are called “My servant” (v. 19; 41:8; 44:21) and “My messenger” and were perfectly fitted with the truth, Isaiah’s commission to prophesy highlighted the spiritual deafness and blindness of Israel (6:9, 10; cf. 22:14; 29:11; 32:3). They were deaf to the voice of God and blind to spiritual reality and duty.

42:21 His righteousness’ sake. In spite of Israel’s deafness, blindness, and defective righteousness (v. 24), God will staunchly uphold His principles of righteousness. Cf. 59:14–17.

42:22 robbed and plundered…snared…hidden. Exiled and dispersed, Israel was like a caravan in the desert, attacked unmercifully by bandits and imprisoned in caves or dungeons, so that no human deliverer could restore them (cf. 63:5).

42:24 Was it not the LORD. The nation went into Babylonian exile and worldwide dispersion as punishment by God for their rebellion against Him (30:15; 57:17; 65:2).

42:25 the fury of His anger. The fall of Jerusalem to Babylon in 586 B.C. did not result from the strength of Babylon. Rather, Israel had to taste the wrath of God because they paid no attention to the Lord (1:3; 5:13; 29:13; 47:7; 51:1; Hos. 7:9). set him on fire. Nebuchadnezzar, king of Babylon, burned Jerusalem when he conquered the city (2 Kin. 25:8, 9).

Isaiah 43

43:1 created…formed. The only explanation for the ongoing existence of the nation of Israel is God’s sovereign grace, which brought her into existence from nothing (cf. Deut. 7:6–11) and sustains her. Since she was God’s creation, she could find comfort in knowing that no one or nothing can destroy her, not even her own wickedness (cf. 43:18–25; Rom. 11:1, 2, 25–27). Jacob…Israel. This double designation (cf. Gen. 32:28) for God’s chosen nation is used by Isaiah 21 times, 16 of them in chaps. 40–49 (9:8; 10:20; 14:1; 27:6; 29:23; 40:27; 41:8, 14; 42:24; 43:1, 22, 28; 44:1, 21, 23; 45:4; 46:3; 48:1, 12; 49:5, 6). This speaks of the Lord’s special attachment to Abraham’s physical seed. Fear not. The Lord repeated His word, relieving Israel’s fear (35:4; 41:10, 13, 14; cf. 7:4). redeemed. God’s redemption of His people from exile is not to be complete until His Servant returns to reign over the faithful remnant in the land of Israel who have believed on Jesus Christ (cf. Zech. 12:10—13:1; Rom. 11:25–27; Rev. 11:13). The limited return from Babylon only typified the final return. See note on 43:14.

43:2 waters…rivers…fire…flame. Many perils symbolized by these words have confronted the Israelites through the centuries and will continue to do so until the nation’s final redemption, but the Lord promises the nation survival through them all. The passage of Moses’ and Joshua’s generations through the Red Sea (Ex. 14:21, 22) and the Jordan River (Josh. 3:14–17) and the preservation of Shadrach, Meshach, and Abed-nego in the fiery furnace illustrate His care for Israel.

43:3 your Savior. God is by nature a Savior (v. 11; 45:21), both temporally and eternally (see note on 1 Tim. 4:10; cf. Titus 1:3; 2:10; 3:4). God delivered Israel from Egypt and will deliver her from Babylon and all future exiles, as well as bring her to spiritual salvation (Zech. 12:10—13:1; Rom. 11:25–27). Ethiopia. See 18:1. Seba. A country either in southern Arabia or across the Red Sea in NE Africa, near Ethiopia. Egypt, Ethiopia, and Seba became a vicarious compensation so that God could spare Israel. “Sabeans” is another name for the inhabitants of Seba (cf. 45:14).

43:5, 6 east…west…north…south…ends of the earth. The Lord will regather to the land of Israel the faithful remnant of His people from their worldwide dispersion in conjunction with the institution of the Messiah’s kingdom on earth (cf. 11:12).

43:7 called by My name…created for My glory. The faithful remnant of Israel will bear the Lord’s name and exist for one primary purpose: to glorify Him (44:23).

43:8 blind…have eyes…deaf…have ears. Restored Israel (vv. 5–7) will have their spiritual eyesight and hearing restored (29:18; contra. 42:18, 19).

43:9 their witnesses. Who among the idolatrous soothsayers could predict Cyrus would deliver Israel from Babylon, or make prophecies of any kind that already were fulfilled? The gods of the nations showed no ability to reveal accurately “the former things” (41:21–23) as the Lord had. So the nations had no witnesses to accredit that their gods could speak prophetic truth.

43:10 You are My witnesses…My servant. Israel’s God repeatedly predicted the future accurately, enabling Israel to witness to His truthful accuracy (v. 13), and thus the reality that He was the only eternal, living God. This witnessing they will do again in the millennial kingdom (cf. Joel 2:28–32).

43:12 declared and saved…proclaimed. As in the deliverance from Egypt (Ex. 3, 4), God declared in advance how He would redeem Israel from their captivity. Then came the actual events of the saving process, followed by the Lord’s proclamation of that deliverance by way of reminder. The people, on the basis of such omniscience and omnipotence, gave testimony to the true and only living God.

43:13 before the day was. Before the first day of creation when time began and throughout all periods of history, God exists and manifests His will and purpose. no one…My hand. The Heb. behind this clause is identical with the comparable clause in Deut. 32:39. God’s actions are irreversible and can never end in frustration.

43:14 Redeemer, the Holy One of Israel. The former title characterizes the Lord’s role in the salvation of His people in chaps. 40–66 (41:14; 43:14; 44:6, 24; 47:4; 48:17; 49:7, 26; 54:5, 8; 59:20; 60:16; 63:16). The latter title represents His holiness throughout the book (see note on 1:4). The Lord’s Servant retains His holiness in implementing His redemption of Israel. Chaldeans…their ships. When God sent a conqueror against Babylon (i.e., Cyrus, 45:1), the proud Babylonian fleet provided a means of flight for the country’s fugitives. Babylon was accessible by ship through the Persian Gulf and the Tigris and Euphrates Rivers.

43:15 your King. The Lord was King over Israel from her inception, but the people asked for a human king instead (1 Sam. 8:4–7). The restoration will put Him back on the throne in the Person of His Servant the Messiah (Luke 1:31–33; cf. 6:1; 41:21).

43:16, 17 sea…mighty waters…chariot and horse. To bring assurance of the greater future deliverance He will bring through His Servant, the Lord reminded Isaiah’s readers of His deliverance of their ancestors from Egypt (Ex. 14:16, 21, 26–28; Josh. 3:13).

43:18, 19 former things…things of old…new thing. Deliverances of the nation in the past will pale into insignificance in comparison with the future deliverance the Lord will give His people (42:9; 48:6; Jer. 16:14, 15).

43:19, 20 rivers…waters…rivers. In the Messiah’s future kingdom, the barren places of Israel will be well-watered (41:18) and will supply refreshment for God’s chosen people (43:1).

43:21 declare My praise. In the messianic age, Israel will finally give the Lord the credit that is due Him (contra. Jer. 13:11).

43:22–24 Even though the Lord has chosen Israel, Israel throughout her history has not chosen Him. Rather, they have wearied Him with their iniquities and empty ritualism (1:11–15).

43:25 I, even I…not remember your sins. This verse is probably the high point of grace in the OT. In spite of Israel’s utter unworthiness, the Lord in His grace has devised a way that He can forgive their sins and grant righteousness (see note on 61:10), without compromising His holiness. This He would accomplish through the work of His Servant (53:6). In spite of her failures, Israel will always be God’s chosen people.

43:26 State your case. God gives the nation opportunity to come into the court and plead her case. The strongest plea is not to claim personal worthiness, but to confess their sin and repent, thus pleading for mercy and forgiveness based on God’s gracious promise in v. 25 and based on what Jesus Christ would do on the cross (cf. 55:6, 7; Rom. 3:21–26).

43:27 first father…mediators. Sins of even the respected patriarchal ancestors of the Jewish race, like Abraham, kept them from claiming personal merit (e.g., Gen. 12:11–13; 20:2). Even such honored intermediaries between God and Israel as the priests needed cleansing from sin (6:5–7).

43:28 Jacob to the curse…Israel to reproaches. Even though God will forgive the nation in the messianic age, she still must suffer in the intervening interval.

Isaiah 44

44:1–5 Under the shadow of more punishment to come (43:26–28), the prophet spoke of abundant blessing that was to be the nation’s portion during the Millennium.

44:1, 2 My servant…whom I have chosen…made you… formed you. God has chosen His servant Israel to be His own eternally (43:1, 21, 25), and they need not fear abandonment.

44:2 Jeshurun. An honored name for Israel whose root meaning is “right” or “straight,” in contrast to the root of “Jacob” which means “over-reacher” or “deceiver” (cf. Deut. 32:15).

44:3 water…floods. The extensive blessing of physical conditions will favor the nation in the coming kingdom age (43:19, 20); they were also symbolic of spiritual refreshment from the Holy Spirit and God Himself (32:15; Joel 2:28, 29).

44:5 the LORD’s…name of Jacob…The LORD’s…name of Israel. In the future golden age of Israel, belonging to the Lord and belonging to God’s chosen people will be synonymous, and it will be a badge of honor gladly worn without fear.

44:6 King…Redeemer…LORD of hosts…First…Last. The Lord identified Himself as Israel’s King (43:15), Redeemer (43:14), Champion in battle (1:9), and Eternal One (41:4; cf. 48:12). Jesus, in a direct affirmation of His deity, called Himself the First and the Last (cf. Rev. 1:17; 2:8; 22:13). Besides Me…no God. God’s exclusive claim to deity prepared the way for another challenge to false gods in vv. 7–20 (cf. 43:10).

44:7 let him declare…Let them show. If idols can foretell “the things that are coming and shall come,” let them predict accurately, as the Lord has. Since the Jews have had predictions of the future ever since God chose them as His people, they are qualified to be His witnesses (v. 8).

44:9–11 ashamed…ashamed…ashamed. The workmen who manufactured idols were mere men and could make nothing as good as or greater than man. They and others who put their trust in idols had ample reason to fear and be ashamed of such folly (v. 11; contra. v. 8).

44:12–19 Human workers expended all their energy to produce a beautiful idol, but the best they could make was the likeness of a man (Deut. 4:15–18; Rom. 1:23), and that could not renew their strength. Yet they who wait on the Lord will renew their strength (40:28–31). The same humanly nurtured trees used as fuel for fires to furnish warmth and to cook also provides wood for people to make idols, which they worship and to which they entrust their prayers and themselves. Nothing could be more foolish than worshiping as deity a piece of wood, while burning the same wood in a fire to keep warm. Idol-makers cannot comprehend the idiocy of creating gods from materials used for the most trivial domestic purposes. Cf. 6:9, 10; Deut. 27:15.

44:20 deceived heart…lie. Like eating ashes, which provide no nourishment, idolatry is a deception, from which the sinner gets nothing but judgment (cf. Prov. 15:14; Hos. 12:1).

44:22 blotted out…your sins. Further reassurances of God’s sovereign grace at work on behalf of Israel were given (43:25). God had blotted out their sins written in His book against them (cf. Rev. 20:12). As a person can’t see what is ahead because it is blocked by a “thick cloud,” so God obliterated the sins of those He redeemed. Return to Me. God has already provided for redemption, even before the cross, but based on it alone. For those who turn from sin and return to Him, there is redemption (because the purchase price for the sinner was paid by the sacrifice of Christ). The Lord calls on His people to repent so they may receive the promised redemption (cf. Neh. 1:9; Jer 4:1; 24:7; Joel 2:12; Zech. 1:3; Mal. 3:7; Matt. 3:2; 4:17; Rom. 3:25, 26; Heb. 9:15).

44:23 heavens…every tree…redeemed Jacob. The national redemption of Israel at Christ’s second coming entails also the redemption of all nature (Rom. 8:19–22), so the prophet calls on the whole creation to rejoice.

44:25 babblers…diviners. False prophets must suffer the consequences of their deceptive counsel (47:12–14; Deut. 13:1–5; Josh. 13:22; Jer. 27:9; 29:8; 50:36; Mic. 3:7).

44:26 His servant…His messengers. In contrast with His breaking the word of false prophets (v. 25), the Lord confirmed the word of His true prophets such as of Isaiah (Zech. 1:6). Most specially, God confirmed the Word of the Messiah, who is the consummate embodiment of all the prophets and messengers of God (Mal. 3:1; Matt. 21:34, 36, 37). raise up her waste places. The fall of Jerusalem came in 586 B.C. when the Babylonians invaded the Land. God promised to restore the Land to prosperity, the foretaste of restoration coming after 70 years with the help of the Persians (41:2), but the greater restoration to come in Messiah’s kingdom.

44:27 Be dry! The Lord demonstrated His power by drying up the Red Sea and the Jordan River when delivering His people from Egypt (43:2).

44:28 Cyrus…My shepherd. The prophecy—given a century and a half before Cyrus lived and became king of Persia—predicted God’s use of the Persian king to gather the faithful remnant of Israel back to the Land. In this role, Cyrus prefigured the Lord’s Servant, who will shepherd the sheep of Israel in their final regathering (Mic. 5:4). The title “shepherd” applied to kings as leaders of God’s people (2 Sam. 5:2; Jer. 3:15). In Acts 13:22, Paul compares David to the standard of Cyrus’ obedience. Jerusalem…the temple. In 538 B.C. Cyrus decreed the rebuilding of the temple (Ezra 1:1, 2; 6:3), thus fulfilling Isaiah’s prophecy. The returning Jews completed the work in 516 B.C. (Ezra 6:15).

Isaiah 45

45:1 His anointed. This word is the one translated from the Heb. by the transliteration—”Messiah.” It is the word used for the messianic Redeemer King in Ps. 2:2 and Dan. 9:25, 26, but here refers to Cyrus, as the king set apart by God’s providence for divine purposes. Though not a worshiper of the Lord, the Persian monarch played an unusual role as Israel’s shepherd (44:28) and God’s anointed judge on nations.

45:1, 2 double doors…gates…gates of bronze. Probably this was a reference to the many gates in the city wall of Babylon which Cyrus entered with relative ease. The inner gates leading from the river to the city were left open, as were the palace doors. Herodotus, the Greek historian, reported that the openness of the city was so great that the Persians were taking prisoners as they moved to the palace in the center.

45:3 That you may know. God intended Cyrus to be aware that the God of the Jews was giving him victorious conquests. According to Josephus, the Jewish historian, who indicated that Daniel influenced Cyrus with the prophecy of Isaiah, the king did know that the God of Israel was with him.

45:4 For Jacob…have not known Me. For His servant Israel’s sake, the Lord raised up Cyrus, calling him by name, even though Cyrus did not have a personal relationship to Him. At some point, Cyrus certainly became aware of the true God and His sovereign control over human affairs, perhaps through the influence of Daniel (cf. Ezra 1:1–4).

45:6 from the rising of the sun to its setting. This expression, meaning the whole earth, points to the fact that through the eventual, final regathering of Israel (of which Cyrus’ exploits were a foretaste), the whole earth will know the Lord alone is God (cf. 43:10; 44:6).

45:8 righteousness…salvation…righteousness. Eventually the Lord will cause righteous goodness to prevail throughout the world, just as He has promised Israel that it would (v. 13; Hos. 10:12).

45:9, 10 Woe…Woe. Figures of the potter and the clay and of parent and child show how absurd it is to contend with God over His plans for the future. This anticipated the objections by the Jews against 1) their captivity and restoration by a pagan king, and 2) ultimately God’s sovereign plan to redeem Gentiles as well as Jews worldwide (cf. Rom. 9:20–24).

45:11 Ask Me of things to come. The Lord commands Israel to seek information about what He will do for the nation in the future, for He will reveal it.

45:12, 13 I have made…He shall build My city. As the omnipotent Creator, God can save the nation through Cyrus as He has promised.

45:14 Egypt…Cush…Sabeans. Three countries to the S (cf. 43:3) illustrate the worldwide submission to Israel that will prevail during the messianic kingdom age. Surely God is in you. All nations will acknowledge the presence of the one true God among His people Israel (49:23; 60:14). Paul the apostle found a fuller sense in these words when he advised the Corinthians on exercising prophecy rather than tongues in their meetings. This brought an acknowledgment from visitors of God’s presence among them (1 Cor. 14:25).

45:15 hide Yourself. The contemporary situation hid God’s purposes of mercy toward Israel, i.e., that they would repent and He would eventually regather them and make Jerusalem the center of world attention (cf. 8:17; 54:8; 57:17; Ps. 44:24).

45:16, 17 Israel shall be saved. Makers of idols are to find disillusionment because of the failure of their gods to deliver, but Israel is to find eternal salvation in the Lord (44:9–11; Rom. 11:25–27).

45:19 not spoken in secret. Unlike mysterious utterances of the false gods (8:19; 29:4), God’s revelations through His true prophets are open and accessible.

45:21 Who has declared this from ancient time? The Lord’s case to prove He is the only true God is unanswerable; only He foretold the captivity of Judah and the deliverance from that captivity, as well as other future events that happened just as He had predicted.

45:21 there is no other…There is none. The Lord restated the truth expressed by Moses in Deut. 4:35 (cf. 43:10; 44:6; 45:6). The scribe who asked Jesus about the greatest commandment cited this same principle in agreeing with Jesus’ answer to his question (Mark 12:32).

45:22 be saved, all you ends of the earth! When the Messiah sits on His throne in Jerusalem, all people will enjoy His temporal salvation in the physical blessings of the millennial earth and will have opportunity for spiritual salvation (49:6).

45:23 every knee shall bow. In the kingdom age, all nations will worship the one true God of Israel. A further meaning, justified by the NT, applies this verse to believers’ accountability to God when He evaluates their works (Rom. 14:11). In assigning the words another meaning, Paul relates the words to the coming universal acknowledgment that “Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:10, 11).

45:25 all the descendants of Israel. Physical descent from Abraham alone cannot bring justification. Only the faithful remnant of Israel will be saved (v. 17; Rom. 11:25–27). “Justified” means to be declared righteous, to be treated as if one is not sinful, but holy through the application of Christ’s righteousness to the one who believes (cf. 61:10; 2 Cor. 5:21).

Isaiah 46

46:1 Bel…Nebo. The two most prominent gods in Babylon. “Bel” is another spelling for “Baal,” the Phoenician chief god of Babylon. That “Nebo” was extensively worshiped is shown by the proper names compounded from his: Nebuchadnezzar, Nabopolassar, and Nebuzaradan.

46:2 gone into captivity. When Cyrus came, even the gods were taken into exile. These idols couldn’t save themselves from being laid down on the backs of beasts and hauled away, let alone save the people who worshiped them.

46:3, 4 all the remnant of the house of Israel. The God of Israel is not helpless like idols. In His strength He has sustained and will sustain helpless Israel through every circumstance. In v. 4, the Lord uses the first person pronoun 5 times to emphasize His personal involvement in delivering Israel.

46:5–8 The human origin and utter impotence of idols renders them unfit for comparison with the God of Israel (40:18–20). In v. 8, the prophet calls on the readers to recall the impotence of the idols they worship in transgression of God’s law.

46:9 Remember the former things of old. The readers are to recall: 1) all the past history of fulfilled prophecies, as well as 2) miraculous deliverances such as that from Egypt, and 3) providential blessings Israel has experienced. All of these are ample evidence that He alone is God.

46:11 man…from a far country. Cyrus was this man whom God summoned to conquer Babylon and return a remnant of Israel to end the 70 year captivity a century and a half after Isaiah wrote this prophecy (44:28; 45:1).

46:13 righteousness…salvation in Zion. At God’s appointed time, the salvation of Israel will become reality and result in the Messiah’s righteous kingdom (61:3; 62:11; Joel 3:17; Zech. 12:10—13:1; Rom. 11:25–27).

Isaiah 47

47:1–3 O virgin daughter of Babylon. The prophet depicted Babylon as a virgin in the sense of never before having been captured. Babylon sat like a royal virgin in the dust, experiencing complete humiliation. The “throne” was gone, taken by Persian power, and the empire never recovered from being robbed of its power, its people, and its name. The former royal virgin is depicted as a slave woman forced to exchange royal garments for working clothes, who must lift her garment to wade through the water as she serves like a slave traversing the river in her duties. Such duties in the E belonged to women of low rank, fitting imagery for Babylon’s fall into degradation.

47:5 Lady of Kingdoms. The title continues the analogy of v. 1 and speaks of the exalted position from which Babylon was to fall. She was mistress of the world, but would later become a slave woman (cf. v. 7), degraded by pride and false security (v. 8).

47:6 showed them no mercy. Though God was punishing Israel in captivity, Babylon’s cruel oppression of the captive Israelites was cause for the kingdom’s overthrow. Cf. Jer. 50:17, 18; 51:33–40; Zech. 1:15.

47:7–9 In Rev. 18:7, 8, 10, 16, 19, John alludes to these verses in describing the downfall of Babylon just before Christ’s return. Compare “a lady forever” with 18:7, “am no widow” with 18:7, and “in one day” with 18:8.

47:8 no one else besides me. This pinnacle of Babylon’s pride was mockery of the true God in its frivolous presumption of deity (v. 10; cf. 44:6).

47:9 In a moment, in one day. Babylon did not decay slowly, but went from being the wealthy lady, the unconquered virgin, the proud, invincible mother of many to a degraded, slave woman in the dust, who lost her throne, her children, and her very life. It happened in one night, suddenly and unexpectedly, when Cyrus and the Persian army entered the city (cf. Dan. 5:28, 30). loss of children, and widowhood. Babylon did lose its inhabitants, many of whom were killed and taken captive under Cyrus. This prophecy was fulfilled again when Babylon revolted against Darius; and in order to hold out in the siege, each man chose one woman of his family and strangled the rest to save provisions. Darius impaled 3,000 of the revolters.

47:10 Sinners foolishly think they are safe, and there is none to judge them. Cf. Pss. 10:11; 94:7.

47:11 evil…trouble…desolation. The Persians under Cyrus suddenly initiated (cf. v. 9) the visitation that ultimately obliterated Babylon. Its culmination is to come in conjunction with the destruction of a revived Babylon, the world headquarters of evil at the second coming of Christ (51:8; Rev. 18:2–24).

47:12 enchantments…sorceries. The magical practices of Babylon, designed to aid against enemies (also v. 9), will characterize the Babylon of the future also (Rev. 18:23).

47:13 Let now the astrologers…save you. Babylon relied heavily on those who looked for combinations of stars, who watched conjunctions of heavenly bodies, who made much of months of birth, and who relied on the movements of stars to predict the future (Dan. 2:2, 10). The prophet sarcastically points out the futility of such trust. This ancient deception is still popular today in the widespread use of horoscopes.

47:14 They shall not deliver themselves. The astrologers were helpless to save themselves, much less the Babylonians who depended on them, or anyone else. The divine fire that came was not to be a fire to warm them, but to consume them.

47:15 No one shall save you. When judgment comes, the astrologers with whom the people trafficked and spent their money, will run to their homes, unable to save themselves or anyone else.

Isaiah 48

48:1, 2 swear by the name of the LORD…not in truth. The people were nominally Israelites, but their hearts were far from God. This hypocrisy was common all through Israel’s history, even to the time of the Lord Jesus. Cf. Matt. 23:3, 13–39.

48:3–5 The Lord predicted events that have happened as He predicted them (41:2–4; 46:10), so the people would not ascribe these events to other gods.

48:3 former things. See note on 46:9.

48:6 new things. From this point onward, the prophecies of Messiah’s first and second coming and the restoration of Israel have a new distinctiveness. Babylon becomes the Babylon of Revelation (v. 20), and God uses Isaiah to communicate truths about the messianic kingdom on earth and the new heavens and new earth that follow it (e.g., 11:1–5; 65:17). Verse 7 indicates that God had never before revealed these features about the future.

48:9 For My name’s sake. The nation Israel had no merit to prompt God’s favor toward them (v. 8). They deserved wrath and death, but His mercy toward them originates in His desire to be glorified and His desire to display the integrity of His own name.

48:10, 11 refined…tested. Since Isaiah’s time, Israel’s testings have included the Babylonian captivity and present worldwide dispersion from her Land; unlike silver purged in the furnace, the purging of Israel is not complete, and they are not refined. But God keeps up the afflictions until they are, so His name is not defamed through the destruction of Israel. The nation will be purged (cf. Zech. 13:1). God’s plan is such that He alone, not man or man-made idols, will receive credit for Israel’s salvation (42:8; cf. Rom. 11:25–27, 33–36). The adversaries of God are never to be given legitimate reasons for scoffing at God and His work.

48:14, 15 him; He…His arm…him…him…his way. Beginning with v. 6, the prophet began to write of the new things. Babylon is the final one of Rev. 18, and the instrument of God’s judgment is Messiah. The pronouns refer to Jesus Christ whom the Lord will anoint to defeat the final Babylon at His second coming and bring Israel to her land and kingdom. That it is not Cyrus is also clear from the statement, “The LORD loves him,” which is too strong to apply to the pagan king—but not to God’s Beloved, the Lord Jesus.

48:16 sent Me. Here it was not the prophet who spoke, but the Messiah, the Servant of the Lord whom the Lord God and the Holy Spirit will send for the final regathering of Israel and establishment of His kingdom as described in 61:1–7.

48:17–19 Chastisements of Israel by the Redeemer and Holy One of Israel are for discipline (42:18—43:13; cf. Heb. 12:10). Some day they will end, when Israel heeds the Lord’s commandments and God’s punishments will turn to prosperity. A future generation will do so and enjoy the refreshment of a continuous stream of God’s peace and righteousness that rolls over them like the relentless sea (65:18).

48:19 like the sand…like the grains of sand. Because of Israel’s disobedience, God’s promise to Abraham to multiply his descendants (Gen. 22:17) has not yet been finally fulfilled. Even though the nation was temporarily set aside during the Babylonian captivity and during the dispersion before 1948 A.D., and will suffer deadly assaults in the coming time of Jacob’s trouble (cf. Jer. 30:7), God will be true to His promise.

48:20 Go forth from Babylon! The worldwide proclamation of deliverance, along with the statement that “the LORD has redeemed…Jacob” shows that it is not the return of a meager 50,000 Jews from historic Babylon while most stayed in that pagan land, but the final redemption of the nation as Zechariah spoke of it in Zech. 12:10—13:1 and Paul in Rom. 11:1, 2, 25–27. A redeemed Israel is to make a complete separation from the final Babylon and its wicked system, and proclaim to the world the Lord’s grace toward the nation. John repeats this command in Rev. 18:4.

48:21 they did not thirst. Isaiah pointed to the way that God miraculously provided for Moses’ generation, after He delivered them from Egypt (Ex. 17:6; cf. Is. 41:17, 18), as an illustration of how He will provide for redeemed Israel when they escape the final world empire of Babylon.

48:22 no peace…for the wicked. Cf. 57:21. Not every Israelite will enjoy the LORD’s salvation, but only the faithful remnant who have turned from their wicked ways. The wicked will be purged out before the kingdom of peace is established (cf. Zech. 13:7–9).

Isaiah 49

49:1—57:21 This section defines the Messiah/Servant’s prophetic and priestly functions, His equipment for His task, His sufferings and humiliation, and His final exaltation. The word “servant” occurs about 20 times in this portion, which magnifies Jesus Christ as the Lamb of God who was slain to redeem God’s elect.

49:1–13 The second of 4 Servant-songs (cf. 42:1–9; 50:4–11; 52:13—53:12). This one tells of the Servant’s mission and spiritual success.

49:1 from the womb; from the matrix of My mother. The whole world, including Gentiles (“coastlands,” “people from afar”) are called to recognize two significant points: (1) the Messiah/Servant will be a human being, born as others are of a woman, yet virgin born (cf. 7:14; Luke 1:30–33), and (2) He will be an individual as distinct from a personified group such as the nation of Israel, which has also been called the Lord’s servant (41:8, 9; 42:19; 43:10; 44:1, 2, 21, 26; 45:4; 48:20; 50:10).

49:2 My mouth like a sharp sword. The Lord has given power to His Servant to speak effectively and thereby to conquer His enemies (11:4; cf. Ps. 2:9; Rev. 1:16; 2:12, 16; 19:15). His Word is always effective (55:11; Eph. 6:17; Heb. 4:12) hidden Me. Messiah, before His appearing, was hidden with God, ready to be drawn out at the precise moment (cf. Gal. 4:4, 5).

49:3 You are My servant, O Israel. That the Lord’s use of the name Israel refers here to Messiah (42:1; 49:5, 6, 7; 52:13; 53:11) is explainable through the intimate relationship that exists between the nation and her King.

49:4 in vain…for nothing and in vain. At His first coming, the Servant met with rejection by His nation. It may have appeared to some that His mission was a failure because of the suffering and rejection He endured (cf. John 1:9–11). The last two Servant-songs also emphasize the Servant’s suffering (50:4–11; 52:13—53:12). But, though rejected by men, the Servant expresses His strong assurance that He is doing God’s work and will be rewarded with complete success.

49:5 back to Him…gathered to Him. The Servant’s mission will include the priority of bringing Israel to the Lord. Cf. Matt. 10:5, 6; 15:24; Rom. 1:16; 11:25–27. He will complete this at His second advent (cf. Zech. 12:10—13:1).

49:6 raise up the tribes of Jacob…My salvation to the ends of the earth. The Servant’s goal is the salvation and restoration of Israel for the fulfillment of the covenant promise. But not limited to Israel, He is to function as a light bringing salvation to the Gentiles. Israel’s mission had always been to bring the nations to God (19:24; 42:6). This she will finally do very effectively in the tribulation after the conversion of the 144,000 witnesses (Rev. 7:1–10; 14:1–5) and when she is restored to her Land at the Servant’s return to earth. Cf. 9:2; 11:10; 42:6; 45:22; Luke 2:32. Paul applied this verse to his ministry to the Gentiles on his first missionary journey (Acts 13:47).

49:7 man despises…nation abhors. This speaks to the humiliating treatment of the Servant at His first advent, a theme emphasized by Isaiah (50:6–9; 52:14, 15; 53:3). The “nation” is used collectively for all who reject Him, particularly Gentiles, who are the rulers, kings, and princes referred to as someday giving exalted treatment to the Servant at His second advent. Former oppressors will bow down to Him as in 52:15, because of the salvation of Israel.

49:8 acceptable time…day of salvation. Messiah is represented as asking for the grace of God to be given to sinners. God gives His favorable answer in a time of grace (cf. 61:1) when salvation’s day comes to the world (cf. Gal. 4:4, 5; Heb. 4:7). At His appointed time in the future, the Lord will, by His Servant, accomplish the final deliverance of Israel. Paul applied these words to his ministry of proclaiming the gospel of God’s grace to all people (2 Cor. 6:2). a covenant to the people. See note on 42:6. When the Lord saves and regathers Israel, they will return to the Land, to which Joshua brought their ancestors after their exit from Egypt, now restored and glorious (44:26; Josh. 13:1–8).

49:9, 10 prisoners…darkness…feed…pastures. At the Messiah’s second advent, Israel’s condition will change from captivity and oppression to contentment and prosperity such as that enjoyed by a well-fed, protected, and watered flock of sheep. These ideal conditions will be enjoyed by the faithful remnant returning for their kingdom in Israel. John reveals that this condition is a foretaste of heaven (Rev. 7:16, 17).

49:12 come from afar. Israel’s regathering will be from a worldwide exile (43:5, 6), even far away places like Sinim, probably an ancient name for what is China.

49:13 Cf. Rev. 12:12.

49:14 Here is the summary of the history of lament by the nation during its long period of suffering. Verses 15–23 follow with words of assurance responding to the despondency.

49:16 The Lord is referring here to the Jews’ custom, perhaps drawn from Ex. 13:9, of puncturing their hands with a symbol of their city and temple, as a sign of devotion (cf. Song 8:6).

49:17, 18 Your sons…bind them on you. Zion’s sons will return as the city’s destroyers depart and will adorn the city. Israel will be the means of the conversion of the nations in the end (cf. Rom 11:11, 12, 15).

49:19–21 After the faithful remnant is regathered in salvation, and Gentiles come to faith in the kingdom through Jewish witnesses, millennial Jerusalem will not be large enough to contain all her inhabitants.

49:22 nations…shall bring your sons…and your daughters. The promise will find literal fulfillment as the nations of the world assist the faithful remnant of Israel to their land (14:2; 43:6; 60:4; 66:20). At the outset of the kingdom, when this regathering takes place, all the Gentiles will be believers in Jesus Christ who, by faith, escaped the wrath of the Lamb on the Day of the Lord and entered the kingdom (see notes on Matt. 25:31–46). Nations and leaders, that in history oppressed Israel, will humble themselves before the redeemed people of God’s covenant, and Israel will know that waiting on the Lord will not disappoint (8:17; 40:31).

49:24 prey be taken…captives…be delivered. As in v. 14, Isaiah speaks of Zion again expressing her despondency over her captivity and wondering about deliverance. The Lord replies again with encouraging words in vv. 25, 26.

49:25, 26 feed…with their own flesh…drunk with their own blood. Strong language against Israel’s enemies reassures her of eventual deliverance from her exile. The angel of the waters draws on this terminology in celebrating the third bowl judgment in Rev. 16:6. The destruction of Israel’s enemies, led by Satan in the tribulation (cf. Rev. 12:15, 16), also fulfills this pledge.

49:26 All flesh shall know. God’s deliverance of Israel will be so dramatic that the world will recognize that the Lord, the Savior, Redeemer, and Mighty One of Israel is the true God (11:9; 45:6; Ezek. 39:7; Hab. 2:14).

Isaiah 50

50:1 certificate of your mother’s divorce…My creditors. Though the sufferings of Judah were the necessary result of sin, no certificate of divorce or sale to creditors occurred because Zion’s separation from the Lord was only temporary. In fact, God gave the non-Davidic northern kingdom a certificate of divorce (see note on Jer. 3:8). However, the unconditional promises of the Davidic Covenant (2 Sam. 7) precluded such a divorce for Judah, although there would be a time of separation (cf. 54:6, 7).

50:2 Why…? God asked why no one was willing to believe and obey Him, even after all had seen His redemptive power in Egypt, when He dried up the Red Sea (Ex. 14:21), opened the river Jordan by turning it into dry land (Josh. 4:23), and killed the fish in Egypt (Ex. 7:18–21). The Lord’s power to redeem was indisputable (59:1). He proved it by His deliverance from Egypt (43:16, 17; 44:27; 46:9; 48:3, 21).

50:4–11 This is the third of 4 Servant-songs (cf. 42:1–9; 49:1–13; 52:13—53:12), and it is Messiah’s soliloquy about being perfected through obedience (vv. 4, 5) and sufferings (v. 6). The Apostle John writes much about Jesus’ obedience to God in fulfilling His will (cf. John 5:19, 36; 6:38; 7:16, 29; 12:49, 50). Cf. Phil. 2:8; Heb. 5:8; 10:7.

50:6 My back…My cheeks…My face. The Servant remained obedient though provoked to rebel by excessively vile treatment. Jesus fulfilled this prophecy by remaining submissive to the Father’s will (Matt. 26:67; 27:26, 30; Mark 14:65; 15:19; Luke 22:63; John 18:22).

50:7 set My face like a flint. So sure was He of the Lord God’s help that He resolutely determined to remain unswayed by whatever hardship might await Him (cf. Ezek. 3:8, 9). Jesus demonstrated this determination in setting His face to go to Jerusalem to be crucified (Luke 9:51).

50:8, 9 No matter how He was mistreated, mocked, and repudiated, the Servant had full confidence of the Lord God’s support, so He welcomed an adversary to come.

50:10, 11 Here was a call to the unconverted to believe and be saved, along with a warning that those who tried to escape moral, spiritual darkness by lighting their own fire (man-made religion, works righteousness) were to end up in eternal torment.

Isaiah 51

51:1, 2 The prophet assured the nation of deliverance by pointing to God’s past covenant with Abraham (Gen. 12:1–3), who was the rock in the quarry from which they were hewn as a people. Originally, Abraham was but one person, but God multiplied his descendants as He had promised (Gen. 13:16; 15:5; 17:5; 22:17).

51:3 waste places…Eden…desert…garden of the LORD. The same God whose power fulfilled His promises to Abraham is to transform Israel’s desolation into a primeval paradise, both nationally and spiritually, causing joy and songs of thanksgiving to ring from it.

51:4 law…justice…light of the peoples. The Servant’s rule over Israel’s earthly kingdom is to cause righteousness to prevail for the benefit of all nations.

51:5 near…gone forth. The Servant’s power to restore His people and bring justice, righteousness, and salvation to the world was at work, but God’s perspective differs from man’s reckoning of time. Though near by God’s reckoning in timeless eternity, the fruition of His deliverance was yet many centuries from Isaiah’s day. The nations who survive judgment will trust in Him and enter His kingdom.

51:6 heavens will vanish…earth will grow old. This begins to take place in the time of tribulation (cf. Rev. 6:12–14; 8:12, 13; 16:8–10, 21), setting the stage, along with the earthly judgments on land, sea, and fresh water (cf. Rev. 6:14; 8:6–11; 16:3–5), for a renewed earth during the Millennium. The actual “uncreation” or destruction of the present universe, of which Peter wrote (2 Pet. 3:10–13), occurs at the end of Christ’s millennial reign on the earth, when a new heaven and a new earth will replace the present creation (2 Pet. 3:10; Rev. 21:1).

51:7, 8 Israel’s enemies will perish, but the Servant’s salvation will be permanent.

51:9, 10 This prayer for deliverance in the future was based on times past when the Lord overcame Rahab, which was a term widely used to refer to things that wreak havoc, often, as in this case, Egypt (see Ps. 87:4).

51:11–16 Again, Isaiah summarized a constant theme, that instead of hearing dying men (v. 12), Israel should trust the Creator of all things. He had delivered Israel in the past and is to do so permanently in the future before the nations can be destroyed (v. 14), so they have no need to fear oppressors. The blessing of restored Israel will be evidenced in the joy of v. 11.

51:16 My words in your mouth. Israel had been the unfaithful depository of divine revelation (cf. Rom. 9:1–5), but the time is coming when God will put words into the mouths of His future faithful remnant (59:21) when He sets up the kingdom of Messiah in Zion on a renewed earth. Cf. 51:6; 65:17; 66:22.

51:17, 18 Jerusalem, you who have drunk. Jerusalem experienced the Lord’s anger through her extended subservience to foreign powers with no human to deliver her (v. 18), but the punishment will end (v. 22; 40:1, 2; cf. 29:9). On the other hand, Babylon will drink from the cup of His anger forever (Rev. 14:8–11; 16:19).

Is. 51:18

Isaiah’s Description of Israel’s Future Kingdom

Description: 1. The Lord will restore the faithful remnant of Israel to the Land to inhabit the kingdom at its beginning.

Isaiah passages: 1:9, 25-27; 3:10; 4:3; 6:13; 8:10; 9:1; 10:20, 22, 25, 27; 11:11, 12, 16; 14:1, 2; 14:22, 26; 26:1-4; 27:12; 28:5; 35:9; 37:4, 31, 32; 40:2, 3; 41:9; 43:5, 6; 46:3, 4; 49:5, 8; 49:12, 22; 51:11; 54:7-10; 55:12; 57:13, 18; 60:4, 9; 61:1-4, 7; 65:8-10; 66:8, 9, 19

Description: 2. As the Lord defeats Israel’s enemies, He will provide protection for His people.

Isaiah passages: 4:5, 6; 9:1, 4; 12:1-6; 13:4; 14:2; 21:9; 26:4, 5; 27:1-4; 30:30, 31; 32:2; 33:16, 22; 35:4; 39:8, 9; 49:17, 18; 52:6; 54:9, 10; 55:10, 11; 58:12; 60:10, 12, 18; 62:9; 66:16

Description: 3. In her kingdom, Israel will enjoy great prosperity of many kinds.

Isaiah passages: 26:15, 19; 27:2, 13; 29:18-20; 22:22, 23; 30:20; 32:3; 32:15-20; 33:6, 24; 35:3, 5, 6, 8-10; 40:11; 42:6, 7, 16; 43:5, 6, 8, 10, 21; 44:5, 14; 46:13; 48:6; 49:10; 52:9; 54:2, 3; 55:1, 12; 58:9, 14; 60:5, 16, 21; 61:4, 6-10; 62:5; 65:13-15, 18, 24; 66:21, 22

Description: 4. The city of Jerusalem will rise to world preeminence in the kingdom.

Isaiah passages: 2:2-4; 18:7; 25:6; 40:5, 9; 49:19-21; 60:1-5, 13-15, 17; 62:3, 4

Description: 5. Israel will be the center of world attention in the kingdom.

Isaiah passages: 23:18; 54:1-3; 55:5; 56:6-8; 60:5-9; 66:18-21

Description: 6. Israel’s mission in the kingdom will be to glorify the Lord.

Isaiah passages: 60:21; 61:3

Description: 7. Gentiles in the kingdom will receive blessing through the channel of faithful Israel.

Isaiah passages: 11:10; 19:18, 24, 25; 42:6; 45:22, 23; 49:6; 51:5; 56:3, 6-8; 60:3, 7, 8; 61:5; 66:19

Description: 8. Worldwide peace will prevail in the kingdom under the rule of the Prince of Peace.

Isaiah passages: 2:4; 9:5, 6; 11:10; 19:23; 26:12; 32:18; 54:14; 57:19; 66:12

Description: 9. Moral and spiritual conditions in the kingdom will reach their highest plane since the Fall of Adam.

Isaiah passages: 27:6; 28:6, 17; 32:16; 42:7; 44:3; 45:8; 51:4; 61:11; 65:21, 22

Description: 10. Governmental leadership in the kingdom will be superlative with the Messiah heading it up.

Isaiah passages: 9:6, 7; 11:2, 3; 16:5; 24:23; 25:3; 32:1; 32:5; 33:22; 42:1, 4; 43:15; 52:13; 53:12; 55:3-5

Description: 11. Humans will enjoy long life in the kingdom.

Isaiah passages: 65:20, 22

Description: 12. Knowledge of the Lord will be universal in the kingdom.

Isaiah passages: 11:9; 19:21; 33:13; 40:5; 41:20; 45:6, 14; 49:26; 52:10, 13, 15; 54:13; 66:23

Description: 13. The world of nature will enjoy a great renewal in the kingdom.

Isaiah passages: 12:3; 30:23-26; 32:15; 35:1-4, 6, 7; 41:18, 19; 43:19, 20; 44:3, 23; 55:1, 2, 13; 58:10, 11

Description: 14. “Wild” animals will be tame in the kingdom.

Isaiah passages: 11:6-9; 35:9; 65:25

Description: 15. Sorrow and mourning will not exist in the kingdom.

Isaiah passages: 25:8; 60:20

Description: 16. An eternal kingdom, as a part of God’s new creation, will follow the millennial kingdom.

Isaiah passages: 24:23; 51:6; 51:16; 54:11, 12; 60:11, 19; 65:17

Description: 17. The King will judge overt sin in the kingdom.

Isaiah passages: 66:24

51:19 two things. The city of Jerusalem (v. 17) had suffered the twofold loss of property (“desolation and destruction”) and human life (“famine and sword”).

51:20 Your sons have fainted. The city’s inhabitants lay helpless in the streets, having expended all their strength in fighting unsuccessfully against the Lord’s fury (40:30).

51:21, 22 drunk but not with wine. Jerusalem was drunk through drinking the cup of God’s wrath (63:6). But, in contrast to Babylon, which drank the fury of God’s wrath to the last drop (v. 17; Rev. 18:6), Israel will have the cup removed before all the wrath is consumed. It will be handed to Israel’s oppressors for them to drink the full fury (49:26; Jer. 25:15, 26, 28; Zech. 12:2).

Isaiah 52

52:1, 2 your strength…beautiful garments. A call is given for Zion to awake from drunkenness and clothe herself in garments of honor and dignity provided by the Lord. Foreign invaders will no longer control the city at the time of her final restoration.

52:3 sold yourselves for nothing…redeemed without money. The Jews became the servants of their foreign conquerors, who paid nothing for Israel, so the Lord will redeem Israel gratuitously from sin (45:13; 55:1).

52:5 Those who rule over them. A reference to the Babylonians and their cruelty to captive Israelites. My name is blasphemed. Foreign rulers despised the God of Israel as long as His people were in bondage. God delivered His people, not for their goodness, but for the sake of His holy name—to prove He was truthful, faithful, and powerful (Ezek. 20:9, 14). Paul cited the blasphemy to Israel’s God that resulted from the hypocrisy of first-century Jews not applying to themselves the standards of God that they knew and taught others (Rom. 2:24).

52:6 in that day that I am He. After the Day of the Lord, when Israel experiences deliverance from her worldwide dispersion, she will recognize the fulfillment of prophecies through Isaiah and others and enjoy full assurance that the Lord had spoken and fulfilled His promises of deliverance. They will connect these events with the great “I AM” (43:11; Ex. 3:13–15).

52:7 How beautiful…good news. Messengers will traverse the mountains around Jerusalem to spread the good news of the return of redeemed Israel to the Land (40:9; 61:1; Nah. 1:15). Paul broadened this millennial reference to the preaching of the gospel in the kingdom to include spreading the gospel of God’s grace from the time of Jesus Christ on (Rom. 10:15; cf. Eph. 6:15). good things...salvation…”Your God reigns!” The good news pertains to the ideal conditions of Israel’s golden age, during which Christ will reign personally over His kingdom (24:23; Ps. 93:1).

52:8 eye to eye. See Num 14:14. This Heb. expression portrayed two people so close to each other that they can look into one another’s eyes. The point is that the messengers of the truth (“watchmen”) will see the Lord return to Zion (a better translation) as vividly as they see each other looking eye to eye.

52:9, 10 comforted…redeemed. The ruined city will respond to the call to sing for joy because the Lord has provided comfort (40:1, 2; 49:13; 51:12) and redemption (41:14; 43:1, 12, 14; 44:6, 23, 24; 47:4).

52:11 Depart! Depart! The prophet commands the Israelites to leave the lands of their exiles to return to Jerusalem (48:20; Jer. 50:8; Zech. 2:6, 7; Rev. 18:4). Under Cyrus there was only a limited return (50,000), but the final fulfillment in view here is in the future. Touch no unclean thing...be clean. Returning exiles were not to defile themselves by taking property home from their exile (cf. Josh. 6:18; 7:1). The NT gave these prophetic words an application in principle by using them as an exhortation forbidding Christians to involve themselves with spiritual ties to forces of heathendom (2 Cor. 6:17).

52:12 not…with haste. Delivered captives will not have to hurry in their return to Jerusalem, as their ancestors did when delivered from Egypt (Ex. 12:11, 33, 39; Deut. 16:3). They can move deliberately and safely, with the Messiah in front and God in back. Cf. 58:8.

52:13—53:12 This is the last and most memorable of the 4 Messiah/Servant songs (cf. 42:1–9; 49:1–13; 50:4–11). This section contains unarguable, incontrovertible proof that God is the author of Scripture and Jesus the fulfillment of messianic prophecy. The details are so minute that no human could have predicted them by accident and no imposter fulfilled them by cunning. Clearly this refers to Messiah Jesus, as the NT attests (cf. Matt 8:17; Mark 15:28; Luke 22:37; John 12:38; Acts 8:28–35; Rom. 10:16; 1 Pet. 2:21–25). It is often alluded to without being quoted (cf. Mark 9:12; Rom. 4:25; 1 Cor. 15:3; 2 Cor. 5:21; 1 Pet. 1:19; 1 John 3:5).

52:13–15 Here is a summary and preview of the humiliation and exaltation of the Servant, described in more detail in 53:1–12. The details cover the work of Christ in His substitutionary death, His burial, His resurrection, His saving of sinners, His intercession, and His kingdom.

52:13 exalted…extolled…very high. Ultimately, when the Servant rules over His kingdom, He will receive international recognition for the effectiveness of His reign (cf. Phil 2:9).

52:14 His visage was marred. The Servant must undergo inhuman cruelty to the point that He no longer looks like a human being. His appearance is so awful that people look at Him in astonishment (53:2, 3; Ps. 22:6; Matt. 26:67; 27:30; John 19:3).

52:15 sprinkle many nations. In His disfigured state, the Servant will perform a priestly work of cleansing not just Israel, but many outside the nation (Ex. 29:21; Lev. 4:6; 8:11; 14:7; Num. 8:7; 19:18, 19; Heb. 9:13). shut their mouths. At His exaltation, human leaders in the highest places will be speechless and in awe before the once-despised Servant (cf. Ps. 2). When He takes His throne, they will see the unfolding of power and glory such as they have never heard. Paul applied the principle in this verse to his apostolic mission of preaching the gospel of Christ where Christ was yet unknown (Rom. 15:21).

Isaiah 53

53:1 Who has believed our report? The question implied that, in spite of these and other prophecies, only a few would recognize the Servant when He appeared. This anticipation found literal fulfillment at Christ’s first advent. Israel did not welcome Him at His first advent (John 1:9–11; 12:38). Paul applied the same prophecy to the world at large (Rom. 10:16). the arm of the LORD. At His first coming, the nation did not recognize the mighty, incarnate power of God in the person of Jesus, their Deliverer.

53:2 before Him. Though unrecognized by the world (v. 1), Messiah Jesus was observed carefully by God, who ordered every minute circumstance of His life. dry ground…no beauty that we should desire Him. The Servant will arise in lowly conditions and wear none of the usual emblems of royalty, making His true identity visible only to the discerning eye of faith.

53:3 despised…rejected…despised. The prophet foresees the hatred and rejection by mankind toward the Messiah/Servant, who suffered not only external abuse, but also internal grief over the lack of response from those He came to save (e.g., Matt. 23:37; Luke 13:34). we hid…we did not esteem. By using the first person, the prophet spoke for his unbelieving nation’s aversion to a crucified Messiah and their lack of respect for the incarnate Son of God.

53:4 borne…carried. Cf. vv. 11, 12. Even though the verbs are past tense, they predict happenings future to Isaiah’s time, i.e., “prophetic perfects” in Heb. here and elsewhere in this Servant-song. Isaiah was saying that the Messiah would bear the consequences of the sins of men, namely the griefs and sorrows of life, though incredibly the Jews who watched Him die thought He was being punished by God for His own sins. Matthew found an analogical fulfillment of these words in Jesus’ healing ministry (see notes on Matt. 8:16, 17), because sickness results from sin for which the Servant paid with His life (vv. 7, 8; cf. 1 Pet. 2:24). In eternity, all sickness will be removed, so ultimately it is included in the benefits of the atonement.

53:5 wounded for our transgressions…bruised for our iniquities. This verse is filled with the language of substitution. The Servant suffered not for His own sin, since He was sinless (cf. Heb. 4:15; 7:26), but as the substitute for sinners. The emphasis here is on Christ being the substitute recipient of God’s wrath on sinners (cf. 2 Cor. 5:21; Gal. 1:3, 4; Heb. 10:9, 10). chastisement for our peace. He suffered the chastisement of God in order to procure our peace with God. by His stripes we are healed. The stripe (the Heb. noun is singular) that caused His death has brought salvation to those for whose sins He died. Peter confirms this in 1 Pet. 2:24.

53:6 All we…every one…us all. Every person has sinned (Rom. 3:9, 23), but the Servant has sufficiently shouldered the consequences of sin and the righteous wrath deserved by sinners (cf. 1 Tim. 2:5, 6; 4:10; 1 John 2:2). The manner in which God laid our iniquity on Him was that God treated Him as if He had committed every sin ever committed by every person who would ever believe, though He was perfectly innocent of any sin. God did so to Him, so that wrath being spent and justice satisfied, God could then give to the account of sinners who believe, the righteousness of Christ, treating them as if they had done only the righteous acts of Christ. In both cases, this is substitution. See notes on 2 Cor. 5:21.

53:7, 8 This is the portion of Scripture read by the Ethiopian eunuch and subsequently explained to him by Philip as referring to Jesus (Acts 8:32, 33).

53:7 opened not His mouth. The Servant will utter no protest and will be utterly submissive to those who oppress Him. Jesus fulfilled this (Matt. 26:63; 27:12–14; Mark 14:61; 15:5; Luke 23:9; John 19:9; 1 Pet. 2:23). lamb to the slaughter. The Servant was to assume the role of a sacrificial lamb (Ex. 12:3, 6). Jesus fulfilled this figurative role literally (John 1:29; 1 Pet. 1:18, 19; Rev. 5:6).

53:8 cut off…for the transgressions of My people. The Servant lost His life to be the substitute object of wrath in the place of the Jews, who by that substitution will receive salvation and the righteousness of God imputed to them. Similar terminology applies to the Messiah in Dan. 9:26.

53:9 with the wicked…with the rich. Because of His disgraceful death, the Jews intended the Servant to have a disgraceful burial along with the thieves (cf. John 19:31), but instead He was buried with “the rich” in an honorable burial through the donated tomb of rich Joseph of Arimathea (Matt. 27:57–60; Mark 15:42–46; Luke 23:50–53; John 19:38–40). no violence, nor…deceit. The Servant’s innocence meant that His execution was totally undeserved. Peter notes the fulfillment of this in 1 Pet. 2:22.

53:10 it pleased the LORD. Though the Servant did not deserve to die, it was the Lord’s will for Him to do so (Matt. 26:39; Luke 22:42; John 12:27; Acts 2:23). an offering for sin. Fulfilled by the Servant as the lamb of God (v. 7; John 1:29). Christ is the Christian’s Passover (1 Cor. 5:7). This conclusively eliminates the error that Christ’s atonement provides present-day healing for those who pray in faith. His death was an atonement for sin, not sickness. See note on 53:4. see His seed…prolong His days. To see His seed, the Servant must rise from the dead. He will do this and live to reign forever (2 Sam. 7:13, 16; Pss. 21:4; 89:4; 132:12).

53:11 He shall…be satisfied. The one sacrifice of the Servant will provide complete satisfaction in settling the sin issue (1 John 2:2; cf. 1:11). By His knowledge. The Servant knew exactly what needed to be done to solve the sin problem. justify many. Through the divine “knowledge” of how to justify sinners, the plan was accomplished that by His one sacrifice He declared many righteous before God (Rom. 5:19; 2 Cor. 5:21).

53:12 portion with the great…spoil with the strong. The Servant’s reward for His work will be to enjoy the “spoils” of His spiritual victories during His millennial reign. numbered with the transgressors. The Servant assumes a role among sinful human beings, fulfilled by Jesus when He was crucified between two criminals (Luke 22:37). made intercession for the transgressors. This speaks of the office of intercessory High-Priest, which began on the cross (Luke 23:34) and continues in heaven (cf. Heb. 7:25; 9:24).

Isaiah 54

54:1 barren…have not borne…have not labored…desolate. In her exile and dispersion, Israel has been destitute, disgraced as a woman who had borne no children (49:21). The prophet calls for singing, however, because of the Lord’s promise of future fruitfulness for the nation (49:19, 20). The NT supplies an additional application of the principle in this verse, citing it as evidence that the Jerusalem above, mother of the children of promise through Sarah, will enjoy great fruitfulness (Gal. 4:27).

54:2 Enlarge…stretch out…Lengthen. The prophet commanded barren Israel to prepare for the day when her numerous inhabitants will require larger space to dwell in (26:15; 49:19, 20).

54:3 expand…inherit the nations. The Messiah’s future kingdom is to be worldwide, far greater in extent than the former kingdoms of David and Solomon.

54:4 shame of your youth…reproach of your widowhood. Israel’s sins brought on the Egyptian captivity, the Babylonian exile, and her current dispersion, but the glories of the future kingdom will be so great that they will overshadow past failures.

54:5 husband…Redeemer. The basis for forgetting past failures is Israel’s relationship to the Lord as her husband (62:4, 5) and Redeemer (41:14).

54:6–8 forsaken…grieved…refused. Israel in exile and dispersion has been like a wife whose husband has rejected her. But this is only for a brief time compared to the everlasting kindness she will enjoy when the Messiah returns to gather the woeful wife (26:20).

54:9 waters of Noah. Just as God swore He would never again judge the whole earth with a flood (Gen. 8:21; 9:11), so He has taken an oath never to be angry with His people again. He will fulfill this promise after their final restoration.

54:10 mountains…hills…My kindness…My covenant. In the Millennium (48:6, 7; 51:6, 16) topography will change (see Ezek. 38:20; Mic. 1:4; Zech. 14:4, 10), but not God’s pledge of well-being for Israel as a result of the New Covenant (55:3; 59:21; 61:8).

54:11, 12 colorful gems…sapphires…rubies…crystal…precious stones. The elaborate ornamentation will outfit Jerusalem to be the center of the future, eternal messianic reign following the Millennium (Rev. 21:18–21). As magnificent as this is, it is not as important as the spiritual richness of the kingdom, when truth and peace (v. 13) prevail along with righteousness (v. 14). The Lord Himself will teach everyone during the messianic kingdom, so everyone will know His righteousness (11:9; Jer. 31:34). Jesus gave this verse an additional focus, applying it to those with spiritual insight to come to Him during His first advent (John 6:45).

54:15–17 Whoever assembles against you shall fall. In the millennial kingdom this will occur, as prophesied by John in Rev. 20:7–9. The Lord will burn up all Israel’s enemies. The heritage of the Lord’s servants in the Messiah’s kingdom will include His protection from would-be conquerors. It should be noted that after the Servant-song of Isaiah 53, Israel is always referrred to as God’s “servants” (plural) rather than His servant (54:17; 56:6; 63:17; 65:8, 9, 13, 14, 15; 66:14).

Isaiah 55

55:1 Everyone. The Servant’s redemptive work and glorious kingdom are for the benefit of all who are willing to come (53:6). The prophet invites his readers to participate in the benefits obtained by the suffering of the Servant in chap. 53 and described in chap. 54. no money…without money and without price. Benefits in the Servant’s kingdom will be free because of His redemptive work (53:6, 8, 11; Eph. 2:8, 9). wine and milk. Symbols for abundance, satisfaction, and prosperity (Song 5:1; Joel 3:18).

55:2 not bread. This is the “bread of deceit” (Prov. 20:17) and not the “bread of life” (John 6:32–35).

55:3 everlasting covenant. The New Covenant that God will give to Israel (54:8; 61:8; Jer. 31:31–34; 32:40; 50:5; Ezek. 16:60; 37:26; Heb. 13:20). sure mercies of David. The Davidic Covenant promised David that his seed would be ruler over Israel in an everlasting kingdom (2 Sam. 7:8, 16; Ps. 89:27–29). Paul connected the resurrection of Christ with this promise (Acts 13:34), since it was an essential event in fulfilling this promise. If He had not fully satisfied God by His atoning death, He would not have risen; if He had not risen from the dead, He could not eventually sit on David’s earthly throne. But He did rise and will fulfill the kingly role (v. 4). Cf. Jer. 30:9; Ezek. 34:23, 24; 37:24, 25; Dan. 9:25; Hos. 3:5; Mic. 5:2. The whole world will come to Him as the Great King (v. 5).

55:6, 7 Here is one of the clearest OT invitations to salvation now and kingdom blessing later. It gives an excellent example of how people were saved during the OT period. Salvation grace and mercy were available to the soul that was willing to 1) seek the Lord (Deut. 4:29; 2 Chr. 15:4) and 2) call on Him while He is still available (65:1; Ps. 32:6; Prov. 8:17; Matt. 25:1–13; John 7:34; 8:21; 2 Cor. 6:2; Heb. 2:3; 3:13, 15). Such true seeking in faith is accompanied by repentance, which is described as forsaking ways and thoughts and turning from sinful living to the Lord. A sinner must come, believing in God, recognizing his sin and desiring forgiveness and deliverance from that sin. At the same time he must recognize his own inability to be righteous or to satisfy God and cast himself on God’s mercy. It is then that he receives a complete pardon. His sin has been covered by the substitution of the Messiah in his place (chap. 53). This OT pattern of salvation is illustrated in Luke 18:9–14.

55:7 forsake. An integral part of seeking the Lord (v. 6) is a turning from sin (1:16).

55:8, 9 My thoughts…My ways. Some may doubt such willingness as is described in v. 7, but God’s grace is far beyond human comprehension, especially as manifested toward Israel.

55:10, 11 rain…snow…My word. Moisture from heaven invariably accomplishes its intended purpose in helping meet human physical needs. The Word of God will likewise produce its intended results in fulfilling God’s spiritual purposes, especially the establishment of the Davidic kingdom on earth (vv. 1–5).

55:12 go out with joy…led out with peace. Exiled Israel will return from her dispersion rejoicing in her deliverance and unbothered by her enemies.

55:13 Instead of the thorn…myrtle tree. In the Davidic kingdom positive changes in nature, including the reverse of the curse (Gen. 3:17), will be an ongoing testimony to the Lord’s redemption of His people (44:23; Rom. 8:19–23).

Isaiah 56

56:1 about to come…to be revealed. Incentives to comply with 55:6, 7 include the nearness of God’s kingdom of salvation and righteousness (51:5).

56:2 keeps from defiling the Sabbath. Sabbath observance, established after the deliverance from Egypt (Ex. 20:8–11), became a sign of fulfilling the covenant God made with Moses (Ex. 31:13–17).

56:3 foreigner…eunuch. Such individuals, excluded from Israel by the law (Ex. 12:43; Deut. 23:1, 3, 7, 8), will find in the coming of the messianic kingdom the removal of such exclusions.

56:4, 5 hold fast My covenant…an everlasting name. Eunuchs with hearts inclined to comply with the Mosaic Covenant may anticipate an endless posterity. It is never works that save (cf. Rom. 3:20; Eph. 2:8, 9); rather, obeying God’s law, doing what pleases Him or desiring to keep the promises of obedience are the evidences that one has been saved, and will thus enjoy all salvation blessings.

56:6, 7 holds fast My covenant…accepted on My altar. The sacrifices of a foreigner who loves God, whose heart is inclined to serve Him and obey the Mosaic law, will find his sacrifices welcome, in the coming kingdom as well.

56:7 My house…for all nations. In the kingdom of the Messiah, the Jerusalem temple will be the focal point for worship of the Lord by people of all ethnic backgrounds. Jesus cited a violation of this anticipation by His contemporaries in His second cleansing of the temple: Jewish leaders had made the temple a commercial venture (Matt. 21:13; Mark 11:17; Luke 19:46).

56:8 Others besides those…gathered. Besides gathering Israel’s exiles into His kingdom, the Lord will bring in non-Jews also (49:6).

56:9–12 A commentary on Israel’s false prophets and irresponsible leaders who led them astray.

56:9–11 beasts…watchmen…shepherds. These titles identify the wicked; other prophets refer to Israel’s enemies as beasts (Jer. 12:9; Ezek. 34:5, 8). Prophets, who should have been watchmen and warned Israel to repent, ignored their responsibility (cf. Ezek. 3:17). Priests also failed to lead Israel in paths of righteousness (Ezek. 34:1–6; Zech. 11:15–17).

56:12 wine…intoxicating drink. This is indicative of the self-indulgent irresponsibility of the leaders. Drunkenness completely obliterated any concern that leaders had for their people. See notes on Prov. 31:4–7.

Isaiah 57

57:1, 2 In contrast to the evil leaders, who were engaged in debauchery and self-indulgence, were the righteous who were removed from impending divine judgments. The righteous do suffer by oppression and distress at what is going on around them, but they die in faith and enjoy their eternal reward.

57:3 sorceress…adulterer…harlot. Sorcery and adultery were figurative designations for idolatry. God summoned the wicked to give an account.

57:4 stick out the tongue. The ungodly blatantly ridiculed God’s messengers (e.g., 28:9, 10).

57:5, 6 These verses feature elements of idolatry such as child sacrifice, which were a part of worshiping the Ammonite god Molech (Jer. 32:35; Ezek. 20:26, 31). In response to Israel’s offerings to idols, what was the Lord’s appropriate response—to be satisfied or to take vengeance? Jeremiah had the answer (Jer. 5:9, 29; 9:9).

57:7, 8 The location of idol altars where Israel committed spiritual adultery in offering sacrifices (Jer. 3:6; Ezek. 16:16) to Baal and Astarte.

57:9 went to the king. An example of this was Ahaz, who called on the king of Assyria for help and spared no expense in copying the idolatry of Assyria (2 Kin. 16:7–18).

57:10 found the life of your hand. Rather than recognizing the hopelessness of idolatry, and in spite of the weariness of idol worship, the Israelites found renewed strength to pursue their idolatrous course.

57:11 you have lied. These wicked people feared false gods more than the true God to whom they played the hypocrite, trading on God’s patience.

57:12, 13 I will declare your righteousness. God will break His silence by elaborating on Israel’s sham righteousness, a sarcastic way of saying they have no real righteousness. The folly of such devotion to non-existent gods will show up when judgment comes and they all are blown away, while the worshipers of the true God enjoy the blessings of the kingdom. See Ps. 37:11; Matt. 5:5.

57:14–20 In contrast with the threats of judgment for idolatry (vv. 3–13), vv. 14–20 give promises of blessing.

57:14 Take the stumbling block. The command is to remove all barriers to prepare the way for God’s people to return to Him (62:10).

57:15, 18 revive the spirit…revive the heart. The Lord sends true revival, which comes to the humble and contrite (61:1–3; contra. v. 10). After all the years of Israel’s sin and backsliding, and of Israel’s punishment, God’s grace will prevail (43:25) and spiritual healing and restoration will come.

57:17 backsliding. See note on Prov. 14:14.

57:19 fruit of the lips. According to Heb. 13:15, this phrase refers to praising and thanking God. Cf. Hos. 14:2. In this context, it is the voice crying “peace, peace” in a call to people far and near to come to the Lord and receive spiritual healing.

57:20, 21 like the troubled sea. In contrast to those in v. 19, the wicked enjoy anything but peace (Jude 13). Cf. 48:22.

Isaiah 58

58:1—66:24 This section describes the future glory for God’s people Israel.

58:1–5 A description of religious formalism that manifests itself in improper fasting.

58:1 Cry aloud. The prophet was to tell the people of Israel in plain language those areas of their behavior with which the Lord was displeased.

58:2 take delight in approaching God. Israel was merely “going through the motions.” Their appearance of righteousness was mere pretense (1:11).

58:3–7 Why. The people complained when God did not recognize their religious actions, but God responded that their fastings had been only half-hearted. Hypocritical fasting resulted in contention, quarreling, and pretense, excluding the possibility of genuine prayer to God. Fasting consisted of more than just an outward ritual and a mock repentance, it involved penitence over sin and consequent humility, disconnecting from sin and oppression of others, feeding the hungry, and acting humanely toward those in need.

58:8 your righteousness…rear guard. When Israel learned the proper way to fast, she would enjoy the blessings of salvation and the Messiah’s kingdom (52:12).

58:9 Here I am. See 65:1. In contrast with the complaint of v. 3, a time will come when the Lord will be completely responsive to the prayers of His people (65:24). This will be done when they are converted and giving evidence of the transformation in the kind of works that reflect a truly repentant heart (vv. 9, 10). At the time of Christ’s return, Israel will demonstrate true repentance and the fullness of blessing will be poured out (vv. 10b, 11).

58:12 build the old waste places. In view here is the final restoration of the millennial Jerusalem, of which Nehemiah’s rebuilding of the walls (Neh. 2:17) was only a foretaste (61:4; Amos 9:11).

58:13 turn away your foot from the Sabbath. The Sabbath was holy ground on which no one should walk. Keeping the Sabbath was symbolic of obedience to all the law of Moses (56:2). For the setting aside of Sabbath law in the NT, see notes on Rom. 14:5, 6 and Col. 2:16, 17.

58:14 delight yourself in the LORD. Repentant ones walking in fellowship with the Lord experience satisfaction of soul (Ps. 37:4). Their satisfaction will not come from material goods (contra. 55:2).

Isaiah 59

59:1 LORD’s hand…His ear. The Lord’s strength is more than adequate to bring deliverance to captive Israel (50:2). His ear is attuned to the call of His repentant people (58:9; 65:24).

59:2 iniquities…sins. Abraham’s physical lineage had not yet experienced the Lord’s deliverance because of the barrier created by their wrong-doing. This is a universal truth applying to all men—sin separates people from God (cf. Rom. 3:23).

59:5 vipers’ eggs…spider’s web. It is sad when persons do evil, but even sadder when they delight in poisoning or ensnaring others with their evil habits (Rom. 1:32). Israel had reached this latter state.

59:6 webs…works. Just as spiders’ webs are too flimsy to serve as clothing, so were Israel’s evil works. Spiritually, they did not suffice.

59:7, 8 Their feet…shall not know peace. From Isaiah’s pen, the words focused on the national depravity of Israel that stood in the way of God’s deliverance. Paul showed that what was true of sinful Israel is indicative of the depravity of all mankind (Rom. 3:15–17).

59:10, 11 grope…stumble. Here is a picture of men seeking unsuccessfully to escape their depraved condition through their own strength. They wind up growling and lamenting their inability to gain salvation (Deut. 28:29).

59:12–14 transgressions…sins. The prophet supplies the answer to the nation’s frustrations: their sins and transgressions remain as an obstacle to God’s deliverance. Though their external rituals may be proper, the hindrance of impure motives remains between God and His people (Matt. 12:34; Mark 7:21, 22). The presence of iniquity eliminates righteousness.

59:15 makes himself a prey. In an environment where evil prevailed, anyone who departed from it became a victim of his environment because he did not fit in.

59:15, 16 the LORD saw…no intercessor. The Lord was aware of Israel’s tragic condition and of the absence of anyone to intervene on His behalf. The Lord took it on Himself to change Israel’s condition through the intervention of His Suffering Servant (53:12).

59:17 righteousness as a breastplate…helmet of salvation. Figuratively speaking, the Lord armed Himself for the deliverance of His people and for taking vengeance on enemies who would seek His destruction. Paul drew on this terminology in describing a believer’s spiritual preparation for warding off the attacks of Satan (Eph. 6:14, 17; 1 Thess. 5:8).

59:17, 18 garments of vengeance…recompense to His enemies. In the process of delivering the faithful remnant of Israel, the Lord executes decisive judgment against all rebellious nations (“coastlands”) as well as the wicked Israelites (63:1–6).

59:19 shall they fear. All surviving peoples throughout the world are to have added reason to worship the Lord, seeing how He defeated all enemies by the power of His Spirit in bringing salvation to His people Israel. All over the earth, submission to Him is to be the only path to survival in the coming kingdom.

59:20, 21 The Redeemer will come. The Messiah, the Suffering Servant, will redeem Zion and all faithful Israelites. This unalterable promise to the nation was the basis for Paul’s reassurance of the future salvation of Israel (Rom. 11:26, 27).

59:21 My covenant…forevermore. Because God’s New Covenant with Israel is “everlasting” (55:3; cf. Jer. 31:31–34), God’s Spirit and His words are to remain objects of their attention continually.

Isaiah 60

60:1, 2 glory of the LORD…darkness…deep darkness…His glory. Addressing Zion (59:20; 60:14), Isaiah told the city and thus the nation Israel that her light has come, putting her in contrast with the rest of the darkened world. This expressed the glory of Jerusalem during the millennial kingdom.

60:3 Gentiles shall come. Jerusalem’s light will attract other nations seeking relief from their darkness (2:3). Only believing Jews and Gentiles will enter the earthly kingdom after the Day of the Lord, but as the 1,000 years goes along children will be born and nations will become populated by those who reject Jesus Christ. The glory of the King in Jerusalem, and His mighty power will draw those Gentiles to His light.

60:4 gather…sons…daughters. Another promise of the regathering of Israel’s faithful remnant (49:18, 22).

60:5 joy…wealth. Two more benefits of Israel’s future kingdom will be rejoicing and an abundance of material possessions as symbolized in vv. 6, 7 (23:18; 24:14; 61:6).

60:6 Midian…Ephah…Sheba. The descendants of Midian, Abraham’s son through Keturah (Gen. 25:1, 2), inhabited the desert areas E of the Jordan River. Ephah was one of the sons of Midian (Gen. 25:4) whose descendants settled on the E coast of the Elanitic Gulf. Sheba was a district in Arabia noted for its wealth (1 Kin. 10:1, 2).

60:7 Kedar…Nebaioth. The descendants of Kedar, a son of Ishmael (Gen. 25:13), lived in the desert between Syria and Mesopotamia. The Nabateans, inhabitants of the Arabian city Petra, were probably the descendants of Nebaioth, the oldest son of Ishmael (Gen. 25:13). acceptance on My altar. Animal sacrifices brought by other nations during the millennial kingdom will glorify the house of God’s glory even more (v. 13). See notes on Ezek. 40–48 for the description of the operation of sacrifices in the millennial temple.

60:8 fly like a cloud…doves. Figurative language to describe the rapid influx of Gentiles into Jerusalem.

60:9 coastlands…ships of Tarshish…your sons…silver…gold. Because of the Lord’s favor toward Zion, the city will attract worldwide attention (23:1; 41:1). Trading vessels will return Israel’s faithful remnant as they bring rich treasures to Jerusalem.

60:10 build up your walls. The rebuilding of Jerusalem’s walls, helped by Persian kings, was merely a foretaste of the final rebuilding of the city assisted by Gentiles when Christ returns to earth. in My wrath…in My favor. God’s past dealings with Israel have been largely in wrath, but His future merciful work will demonstrate His favor.

60:11 gates…open continually. Unrestricted access to Jerusalem will prevail in the future kingdom (26:2; 62:10; Rev. 21:25, 26).

60:12 nation…perish. Survival in the future kingdom will be impossible for those nations who do not come to terms with Israel (11:13, 14; 14:2; 49:23). The Lord will rule the nations with a rod of iron (cf. Ps. 2:7–12).

60:13 glory of Lebanon. Timber was Lebanon’s claim to fame. As in Solomon’s temple (1 Kin. 5:10, 18), but even more so, the timber taken from Lebanon’s forests will enrich the Lord’s temple in Jerusalem.

60:14 The City of the LORD. Nations which formerly were oppressors of Israel will acknowledge Zion’s supremacy as the city that belongs to the Lord.

60:15 forsaken and hated…eternal excellence. Jerusalem will switch roles from having been despised to being exalted forever.

60:16 milk…milk. As a mother feeds her infant, so Gentiles and kings will provide wealth and power to Zion. The city will recognize the Lord as her Savior and Redeemer, “the Mighty One of Jacob,” as will “all flesh” (49:26).

60:17 gold…silver…peace…righteousness. Jerusalem in the future kingdom will be a place of beauty and peace where right will prevail.

60:18 Salvation…Praise. The walls and gates of the city that will take on those names refer to the divine protection the Lord provides from any form of violence or destruction.

60:19 sun shall no longer…everlasting light. Isaiah, looking beyond the millennial kingdom, sees a view of the new Jerusalem following the Millennium (Rev. 21:23; 22:5). His prophetic perspective did not allow him to distinguish the eternal phase of the future kingdom from the temporal one, just as the OT prophets could not distinguish between the first and second advent of Christ (cf. 1 Pet. 1:10, 11).

60:20 mourning…ended. In the eternal kingdom of the new creation, subjects will shed no more tears (Rev. 21:4).

60:21 inherit the land forever. Israel will inherit the land promised to Abraham (Gen. 12:1, 7; 13:15; 15:18). During the millennial kingdom, that will be the land of Israel as we know it today. In the eternal kingdom, it will be the New Jerusalem, capital of the new creation. I may be glorified. The ultimate mission of Israel is to glorify the Lord (49:3; 61:3).

60:22 little one…strong nation. Israel’s great increase in numbers and power resulting from the Lord’s working will bring them into never-before-experienced world prominence.

Isaiah 61

61:1, 2a The Spirit…acceptable year of the LORD. The Servant of the Lord (42:1) will be the ultimate Preacher and the Redeemer of Israel who rescues them. Jesus speaks of the initial fulfillment of this promise, referring it to His ministry of providing salvation’s comfort to the spiritually oppressed (Luke 4:18, 19). He says specifically, “Today this Scripture is fulfilled in your hearing” (Luke 4:21). The Jews that were saved during Christ’s ministry, and those being saved during this church age, still do not fulfill the promise of the salvation of the nation to come in the end time (cf. Zech. 12:10—13:1; Rom. 11:25–27).

61:1 Spirit…Lord GOD…Me. The 3 persons of the Holy Trinity function together in this verse (6:8; cf. Matt. 3:16, 17). liberty to the captives. The “captives” are Israelites remaining in the dispersion following the Babylonian captivity (42:7).

61:2 acceptable year. The same as “the day of salvation” (49:8) and “the year of My redeemed” (63:4). This is where Jesus stopped reading in the synagogue (Luke 4:19), indicating that the subsequent writing in the rest of the chapter (vv. 2b–11) awaited the second coming of Christ. day of vengeance. As part of His deliverance of Israel, the Lord will pour out wrath on all who oppose Him (59:17–18). Cf. Rev. 6–19.

61:3 console…glorified. The purpose of the Lord’s consolation of the mourners after centuries of suffering (60:20) will be to glorify Himself (60:21).

61:4 rebuild. The rebuilding of Israel’s cities is part of God’s future plan for the nation (49:8; 58:12; 60:10).

61:6 priests of the LORD. In fulfillment of Ex. 19:6, Israel will be a kingdom of priests when Christ establishes His kingdom. In the meantime, Peter applied the same terminology to the church (1 Pet. 2:9).

61:7 double honor. Israel will receive double portions of blessing to replace the double punishment of her exile (40:2).

61:8 everlasting covenant. This refers to the New Covenant. See note on 55:3.

61:10 clothed me…covered me. Here is the OT picture of imputed righteousness, the essential heart of the New Covenant. When a penitent sinner recognizes he can’t achieve his own righteousness by works (see notes on Rom. 3:19–22; 2 Cor. 5:21; Phil. 3:8, 9), and repents and calls on the mercy of God, the Lord covers him with His own divine righteousness by grace through his faith.

Isaiah 62

62:1 not hold My peace…not rest. The Lord expresses His determination to make Jerusalem a lighthouse for the world (58:8; 60:1–3).

62:2 new name. Jerusalem’s new name will reflect Israel’s new favored status (vv. 4, 12; 65:15).

62:4 Hephzibah…Beulah. The terms mean “My delight is in her” and “Married,” reflecting a full restored relationship with the Lord.

62:5 sons marry you. “Marry” in the sense of occupying and possessing the city.

62:6, 7 never hold their peace…do not keep silent…give Him no rest. The prophets of Israel issued constant warnings about lurking enemies and prayed for Jerusalem to be “a praise” (60:18; 61:11). There will be more prophets in the kingdom who continually proclaim the honor of the Lord.

62:8, 9 The LORD has sworn. The end of foreign domination over Jerusalem is as certain as the oath of God.

62:9 My holy courts. This refers to the millennial temple (cf. Ezek. 40–46).

62:10 Prepare. This and the accompanying commands prepare the people for the exaltation of Zion and the manifestation of her salvation (11:12; 40:3; 57:14).

62:11 Say to the daughter…Behold. Matthew may also have alluded to these words when he was quoting from Zech. 9:9 as it related to Jesus’ triumphal entry into Jerusalem (see Matt. 21:5). His reward…His work. See 40:9, 10.

62:12 A City Not Forsaken. See v. 4 and cf. Zion’s complaint in 49:14.

Isaiah 63

63:1 Edom…Bozrah. Edom represents a God-hating world (34:5). Bozrah was a capital city in Edom at one time (34:6). Messiah, coming as the avenger approaching Jerusalem to reign after having avenged His people on His and their enemies, is presented in imagery taken from the destruction of Edom, the representative in this picture of the last and most bitter foes of God and His people. He alone is “mighty to save.”

63:3 anger…fury…blood. The Savior explains the red coloring of His clothing (v. 2) as resulting from His judgmental activity against Israel’s enemies (61:2). The splattered grape juice staining His clothing is, in reality, “blood” from those destroyed in judgment. John alludes to vv. 1–3 in describing the second coming of Christ, the Warrior-King. See notes on Rev. 19:13, 15.

63:4 day of vengeance…year of My redeemed. The Messiah’s future reckoning with the wicked will coincide with His redemption of Israel (61:2).

63:5 no one to help…My own arm. The future salvation of Israel will be a single-handed accomplishment of the Lord (v. 3; 59:15, 16).

63:6 Made them drunk. See 51:17, 21–23. Revelation compares God’s wrath to wine several times (e.g., Rev. 14:10, 19; 16:19; 19:15). “Brought down their strength” is lit. saying “spilled their blood.”

63:7—64:12 As one of Israel’s watchmen, Isaiah, on behalf of the faithful remnant, prays this penitential confession and prayer for Israel’s restoration (cf. 62:6, 7).

63:7–14 The prayer reviews God’s compassionate acts toward His people in spite of their unfaithfulness to Him.

63:7, 8 lovingkindnesses…lovingkindnesses. All the plurals in this verse imply that language is inadequate to recite all the goodness and undeserved mercies God has showered on the nation time after time because of His everlasting covenant with them. By His elective choice, they became His people and He their Savior (43:1, 3); this guarantees that they will not always be false (“lie”), but someday true and faithful to God because of His sovereign election of them. Cf. Eph. 1:3, 4.

63:9 Angel of His Presence. The angel, who delivered the Israelites from Egypt, was none other than the Lord Himself (Ex. 14:19; 23:20–23; 33:12, 14, 15; Num. 20:16). He is sometimes identified as the Angel of the Lord. He was close enough to His people that He felt their afflictions as if they were His own. See note on Ex. 3:2.

63:10 rebelled and grieved His Holy Spirit. In spite of the Lord’s loving choice and sympathy, Israel continually turned their backs on Him and spurned His lovingkindnesses toward them (Num. 20:10; Pss. 78:40; 106:33; Acts 7:51; cf. Eph. 4:30). Here is an illustration of the reality that the Holy Spirit is a Person, since only a person can be grieved.

63:11–13 he remembered…might not stumble. The Lord, in spite of their perversity, did not forget His covenant nor fully forsake them (Lev. 26:40–45; Ps. 106:45, 46). In contrasting their present state of destitution with that of blessing experienced by Moses’ generation, the people of Israel lamented the loss of God’s mighty works on their behalf and pleaded with the Lord that He would not forsake them. brought them up out of the sea…put His Holy Spirit within them…Dividing the water. Letting the people pass through the sea on dry ground was a typical mighty work of God (Ex. 14:29, 30), and the Holy Spirit ministered among them (Num. 11:17, 25, 29). “Within” does not refer to individual indwelling but rather would best be translated with a corporate sense of “among” or “in the midst.” Another reference is made to the miracle of the Red Sea (Ex. 14:21, 22).

63:14 make Yourself a glorious name. The Lord’s purpose for Israel was and is to make them great so as to magnify His name in the world. Cf. v. 12.

63:15–19 After having extolled God’s goodness (vv. 7–9) and rehearsed God’s past faithfulness to Israel for the sake of His glory (vv. 11–13), the prophet offered a prayer of repentance by the nation in its desolate condition.

63:15 Where…Your mercies toward me? On behalf of the people, Isaiah asked if God had changed how He felt about Israel and prayed for new mercies such as He had exhibited toward the nation in the past.

63:16 Abraham…Israel. The nation’s physical ancestors, Abraham and Jacob (Israel) played a crucial role in Jewish thinking. It had been the besetting temptation and sin of the Jews to rest on the mere privilege of descent from Abraham and Jacob (cf. Matt. 3:9; John 4:12; 8:39), but at last they renounce that to trust God alone as Father.

63:17 made us stray…hardened our heart. The sense is that God allowed them to stray and be burdened in their hearts. They were not denying their own guilt, but confessing that because of it, God gave them up to the consequences of their iniquitous choices. Cf. 6:9, 10; Ps. 81:11, 12; Hos. 4:17; Rom. 1:24–28.

63:18 trodden down Your sanctuary. The Babylonians, among others, had possessed the land given to Israel and desecrated God’s sanctuary (Ps. 74:3–7).

63:19 never…never. Israel’s complaint was that her desolate condition was comparable to that of nations who had no unique relationship with the Lord.

Isaiah 64

64:1–5 A plea for the Lord to demonstrate His power as He did in earlier days.

64:1, 2 rend the heavens…shake at Your presence. Israel’s response to her own complaint (63:19) was a plea that God would burst forth to execute vengeance suddenly on His people’s foes (cf. Pss. 18:7–9; 144:5; Hab. 3:5, 6), manifesting Himself in judgment again as He did at Mt. Sinai (Ex. 19:18; Judg. 5:5; Ps. 68:8; Heb. 12:18–20). As God’s name is to receive glory through His redemption of Israel (63:14), it also is to have widespread recognition because of His judgment against Israel’s enemies (Ps. 99:1).

64:3 awesome things. Another reference to God’s acts at Sinai (Deut. 10:21).

64:4 ear…eye. God’s judgmental manifestations are unique. No one has witnessed the likes of His awesome works on behalf of His own. Paul adapts words from this verse to speak of direct revelation of God imparted to His apostles and prophets and pertaining to mysteries hidden from mankind before the birth of the church (1 Cor. 2:9).

64:5 we need to be saved. Direct exposure to the awesome character of God’s judgment brings a realization of sinners’ need of salvation (cf. Acts 16:26–30).

64:6 unclean thing...filthy rags. As in 53:6, the prophet included himself among those confessing their utter unworthiness to be in God’s presence. Isaiah employed the imagery of menstrual cloths used during a woman’s period to picture uncleanness (cf. Lev. 15:19–24). This is true of the best behavior of unbelievers (cf. Phil. 3:5–8).

64:7–9 no one who calls. The prophet finds no exception among a people whose iniquities had separated them from God. See notes on Rom. 3:10–18. Such seeking and calling on the Lord as Isaiah describes in 55:6, 7 cannot occur apart from the powerful conviction and awakening of the sinful heart by the Holy Spirit. Thus the prayer recognizes God as a potter in control of clay and pleads for Him to do a saving work (v. 8). Cf. 45:9, 10; 60:21; 63:16. Such a work is what God promised to end His fury (54:7, 8) and His memory of sin (v. 9; 43:25).

64:11 burned up with fire…laid waste. Through prophetic revelation Isaiah uttered these words many years before the fall of Jerusalem and the destruction of the temple in 586 B.C. Yet, he lamented over the fallen state as though it had already occurred. God’s people were in desperate straits and their prayers urgent and persistent: “How can You stand by when Your people and Your land are so barren?”

Isaiah 65

65:1–7 In response to the prayer of 63:7—64:12, the Lord repeated the warnings of His judgment.

65:1 not ask…not seek…not called. Though Israel sought the Lord, they did so only superficially. They did not genuinely seek Him. The NT assigns an additional sense to the words in Rom. 10:20, applying them to Gentiles who find Him through the work of His sovereign grace.

65:2 I have stretched out…rebellious people. God had continually taken the initiative in inviting His people Israel to walk in His ways, but time after time they rebuffed Him. Using this verse, Paul concurred in citing the rebelliousness of his fellow Jews (Rom. 10:21).

65:3, 4 Here Isaiah gave more references to Israel’s sin, such as defiance in practicing idolatry, communing with the spirits of the dead (a forbidden practice according to Deut. 18:10, 11), eating in ways forbidden by the Mosaic law (Lev. 11:7, 8), consuming food connected with “abominable” idol sacrifices, and the arrogance of self-righteousness (cf. Matt. 9:11; Luke 5:30; 18:11).

65:5 smoke in My nostrils. This alluded to the smoke of their self-righteous sacrifices, an endless irritation to God who responds in judgment.

65:6 I will not keep silence. The Lord’s response to the prayer asking Him not to restrain Himself in granting deliverance (64:12) was that He will act in judgment, not deliverance, to punish sin (v. 7).

65:8–10 In the midst of the final fury of judgment when the time of Jacob’s trouble comes (cf. Jer. 30:7) and God purges out the rebels in Israel (cf. Ezek. 20:38), there will also be the restoration of the faithful remnant to the Land. Though judgment comes to the nation as a whole, God will spare and save (cf. Zech. 12:10—13:1; Rom. 11:25–27) the faithful remnant, “My servants” (1:9), in the future kingdom. This will include a physical return of God’s elect, believing Jews, to the land of Israel (57:13).

65:10 Sharon…Valley of Achor. Sharon was the western fertile territory on the Mediterranean coast, S of Mt. Carmel (35:2). The eastern Valley of Achor was near Jericho and the Jordan River (Josh. 7:24, 26). Together they represented the whole land.

65:11, 12 Another pronouncement of judgment was given on the rebellious Israelites, who resorted to the worship of pagan gods, like “Gad” and “Meni,” and had no one to blame but themselves for the sword of damnation that fell on them.

65:13, 14 Continuing to address the rebel idolaters, the Lord Himself gave contrasts between the faithful and unfaithful of Israel.

65:15 your name as a curse…another name. Israel’s new name was to reflect her favored status among the nations (62:2–4). Delinquent Israelites, on the other hand, were to endure the reproach of men, so that the very name “Jew” would be disclaimed.

65:16 God of truth. Lit. this is “God of Amen,” referring to the very God, the True God, who will honor His promises to Israel, thus vindicating Himself in the eyes of all people. Someday the rebels will be purged out and the redeemed remnant will be left. In that time, all blessing and swearing will be by the one and only True God, because all idols will be vanquished and forgotten in the glory of the kingdom of Messiah.

65:17–25 The blessings of faithful Israel in the coming kingdom are described.

65:17 new heavens and a new earth. Israel’s future kingdom will include a temporal kingdom of a thousand years (see notes on Rev. 20:1–10) and an eternal kingdom in God’s new creation (51:6, 16; 54:10; 66:22; cf. Rev. 21:1–8). The prophet uses the eternal kingdom here as a reference point for both. Isaiah’s prophecy does not make clear the relationship between the kingdom’s two aspects as does later prophecy (Rev. 20:1—21:8). This is similar to the compression of Christ’s first and second advents, so that in places they are indistinguishable (cf. 61:1, 2).

65:20 No more shall an infant…Nor an old man. Long life will prevail in the millennial kingdom. In the temporal phase of the kingdom, death will happen, but not nearly so early as in the time of Isaiah. sinner…accursed. In the millennial phase of Israel’s kingdom, a sinful person may die at age 100, but will be considered a mere youth at the time of his premature death. Having died an untimely death at such a youthful time, it will be assumed that God has taken his life for sin. The curse will be reversed in the Millennium, but it will not be removed until the eternal state (cf. Rev. 22:3).

65:21, 22 build…inhabit…plant…eat. Social justice will prevail in Israel’s kingdom. No enemies will deprive people of what is rightfully theirs (contra. Deut. 28:30).

65:23 Nor…for trouble. Lit. this means “for sudden death.” Subjects in the kingdom will enjoy freedom from ordinary misfortunes related to the premature death of infants. There will be the lowest infant mortality rate ever. Along with longer life (v. 20), this means the earth will be greatly populated at an exponential rate of reproduction. Cf. Rev. 20:7–9 for the massive collection of people at the end of the kingdom who come against Christ.

65:24 before they call…while they are still speaking. Relationship with the Lord will be so close that He will anticipate and provide for every need (58:9).

65:25 wolf…lamb…lion…ox…serpent’s. Dangers from the animal world will be nonexistent during the reign of the Servant of the Lord (11:6–9).

Isaiah 66

66:1, 2 Isaiah began the final summary of his prophecy with a reminder that God is not looking for a temple of stone, since as Creator of all things, the whole universe is His dwelling place. Stephen cited this passage before the Sanhedrin to point out their error in limiting God to a temple made with hands (Acts 7:49, 50). On the contrary, God is looking for a heart to dwell in, a heart that is tender and broken, not one concerned with the externalities of religion (cf. Matt. 5:3–9). God is looking to dwell in the heart of a person who takes His Word seriously (cf. 66:5; John 14:23).

66:3 as if he slays a man. God loathes even the sacrifices of the wicked (cf. Prov. 15:8; 28:9). They often killed children to offer in sacrifice (cf. Ezek. 23:39). Some of the Jews were offering bulls as sacrifices with the same empty heartedness as the pagans offering “a man” on the altar. breaks a dog’s neck. This refers to offering dogs in sacrifice, which, as unclean (Jer. 15:3; cf. 56:10, 11), are associated with swine (Matt. 7:6; 2 Pet. 2:22). To sacrifice a lamb with an attitude no different than if it were a dog betrayed the empty heartedness of the offerer. All of these images are meant to illustrate the shallow hypocrisy of one who makes an offering to God, but with no more heartbrokenness than a pagan who kills a child, offers a dog, sacrifices pig’s blood, blesses an idol, and loves such abominations. God will judge such (v. 4).

66:5 Your brethren who hated you. The apostate Israelites intensified their rivalry with the faithful remnant (65:11–15) and blasphemously said, “Let the LORD be glorified,” words uttered in the sarcastic spirit of 5:19 by these apostates. In the end, “they shall be ashamed” because God’s judgment will fall.

66:7–9 Here is another comparison with the human birth process (see 13:8), this time to teach two lessons: 1) no birth can come until labor pains have occurred (vv. 7, 8); and 2) when labor occurs, birth will surely follow (v. 9). Cf. Jer. 30:6, 7; Matt. 24:8; 1 Thess. 5:3. The point is that Israel’s suffering will end with a delivery! The Lord will not impose travail on the remnant without bringing them to the kingdom (v. 10).

66:11 feed and be satisfied. The prophet compares Jerusalem to a nursing mother.

66:12 peace…like a river. The picture is of abundant peace that compares to a wadi filled with a rushing torrent of water.

66:14 to His servants…to His enemies. Prosperity will belong to the faithful remnant, but wrath to those who oppose the Lord.

66:15 whirlwind…flames of fire. That the wrath of God will come to the rebels is expressed in language describing the end-time judgment (cf. 29:6).

66:16 the slain…many. The many who fight against the Lord when He comes to establish His kingdom will die (34:6, 7; Rev. 19:21).

66:17 sanctify themselves and purify themselves. Sanctification and purification for right purposes are right, but when done for purposes of idol worship, will draw judgment from the one true God.

66:18 their works and their thoughts. The Lord was aware of the motivations behind the actions of apostate Israelites (v. 17). gather all nations and tongues. See 2:2–4. Jerusalem will be the center of world attention because of the presence of the Messiah there.

66:19 those…who escape. The faithful remnant of Israel are in view, who had escaped both the persecutions of their enemies and the judgment of God against those enemies (v. 16). Tarshish and Pul and Lud…Tubal and Javan. Tarshish was possibly in Spain, Pul and Lud in North Africa, Tubal in NE Asia Minor, and Javan in Greece. These were representative Gentile populations that will hear of God’s glory through the faithful remnant.

66:20 bring all your brethren. As their offering to the Lord, the Gentiles who hear of God’s glory will expedite the return of Israel’s faithful remnant (43:6; 49:22).

66:21 priests and Levites. Some of the returning remnant will function in these specialized roles in the services of the millennial temple and memorial sacrifices (cf. Ezek. 44–46).

66:22 your descendants…remain. National Israel will have a never-ending existence through the Millennium, and on into the new heavens and the new earth throughout eternity.

66:23 All flesh…worship before Me. All humanity will participate in worshiping the Lord at stipulated times during the temporal phase of the messianic kingdom.

66:24 worm does not die…fire is not quenched. The corpses of those enduring everlasting torment will serve as a vivid reminder to all of the grievous nature and terrible consequences of rebellion against God. In referring to this verse, Jesus referred to the Valley of Hinnom—i.e., Gehenna—where a continually burning trash-heap pictured the never-ending pain of the lost (Mark 9:47, 48). See note on Jer. 19:6.

Isaiah 1

1:1 a Num. 12:6

1:1 b 2 Chr. 26—32

1:2 c Jer. 2:12

1:3 d Jer. 8:7

1:3 e Jer. 9:3, 6

1:3 1 manger or feed trough

1:3 2 understand

1:4 f Is. 57:3, 4; Matt. 3:7

1:4 3 Lit. heavy, weighed down

1:4 4 offspring, seed

1:5 g Jer. 5:3

1:7 h Deut. 28:51, 52; 2 Chr. 36:19

1:8 i Job 27:18

1:8 j Jer. 4:17

1:8 5 shelter

1:9 k 2 Kin. 25:11, 22; Lam. 3:22

1:9 l Gen. 19:24; Rom. 9:29

1:10 m Deut. 32:32

1:11 n (1 Sam. 15:22)

1:12 o Ex. 23:17

1:13 p Matt. 15:9

1:13 q Joel 1:14

1:13 6 worthless

1:14 r Num. 28:11

1:14 s Lam. 2:6

1:15 t Prov. 1:28

1:15 u Ps. 66:18; Is. 59:1–3; Mic. 3:4

1:15 7 Pray

1:15 8 bloodshed

1:16 v Jer. 4:14

1:16 w Rom. 12:9

1:17 9 Some ancient vss. the oppressed

1:17 10 Vindicate

1:18 x Is. 43:26; Mic. 6:2

1:18 y Ps. 51:7; (Is. 43:25); Rev. 7:14

1:20 z Is. 40:5; 58:14; Mic. 4:4; (Titus 1:2)

1:21 a Is. 57:3–9; Jer. 2:20

1:21 b Mic. 3:1–3

1:21 11 Unfaithful

1:22 c Jer. 6:28

1:23 d Hos. 9:15

1:23 e Prov. 29:24

1:23 f Jer. 22:17

1:23 g Is. 10:2; Jer. 5:28; Ezek. 22:7; Zech. 7:10

1:24 h Deut. 28:63

1:24 12 be relieved of

1:24 13 avenge Myself

1:25 i Is. 48:10; Ezek. 22:19–22; Mal. 3:3

1:25 14 refine with lye

1:26 j Jer. 33:7–11

1:26 k Is. 33:5; Zech. 8:3

1:27 15 Lit. returners

1:28 l Job 31:3; Ps. 9:5; (Is. 66:24; 2 Thess. 1:8, 9)

1:29 16 So with MT, LXX, Vg.; some Heb. mss., Tg. you

1:29 17 Sites of pagan worship

1:31 m Ezek. 32:21

1:31 n Is. 66:24; Matt. 3:12; Mark 9:43

Isaiah 2

2:2 a Mic. 4:1

2:2 b Gen. 49:1

2:2 c Ps. 68:15

2:3 d Jer. 50:5; (Zech. 8:21–23; 14:16–21)

2:3 e Luke 24:47

2:4 1 knives

2:5 f Eph. 5:8

2:6 g Num. 23:7

2:6 h Deut. 18:14

2:6 i Ps. 106:35

2:6 2 Or clap, shake hands to make bargains with the children

2:7 j Deut. 17:16; Is. 30:16; 31:1; Mic. 5:10

2:8 k Is. 40:19, 20; Jer. 2:28

2:10 l Is. 2:19, 21; Rev. 6:15, 16

2:11 m Prov. 16:5; Is. 5:15

2:11 n Hos. 2:16

2:11 3 proud

2:13 o Is. 14:8; Zech. 11:1, 2

2:14 p Is. 30:25

2:16 q 1 Kin. 10:22; Is. 23:1, 14; 60:9

2:17 4 pride

2:18 5 Or shall utterly vanish

2:19 r Hos. 10:8; (Rev. 9:6)

2:19 s (2 Thess. 1:9)

2:19 t Ps. 18:7; Is. 2:21; 13:13; 24:1, 19, 20; Hag. 2:6, 7; Heb. 12:26

2:19 6 Lit. dust

2:22 u Ps. 146:3; Jer. 17:5

2:22 v Job 27:3

2:22 7 Lit. Cease yourselves from the man

2:22 8 Lit. in what is he to be esteemed

Isaiah 3

3:1 a 2 Kin. 25:3; Is. 5:13; Jer. 37:21

3:1 b Lev. 26:26

3:1 1 Every support

3:2 c 2 Kin. 24:14; Is. 9:14, 15; Ezek. 17:12, 13

3:3 2 Eminent looking men

3:4 d Eccl. 10:16

3:4 3 boys

3:4 4 Or capricious ones

3:5 5 aged

3:5 6 despised, lightly esteemed

3:6 7 Lit. hand

3:8 e 2 Chr. 36:16, 17; Mic. 3:12

3:9 f Gen. 13:13; Is. 1:10–15

3:10 g (Deut. 28:1–14; Eccl. 8:12; Is. 54:17)

3:10 h Ps. 128:2

3:11 i (Ps. 11:6; Eccl. 8:12, 13)

3:11 8 done to him

3:12 j Is. 9:16

3:12 9 lead you astray

3:13 k Is. 66:16; Hos. 4:1; Mic. 6:2

3:13 10 contend, plead His case

3:14 l Matt. 21:33

3:14 11 burned

3:15 m Mic. 3:2, 3

3:16 12 Head held high

3:16 13 seductive, ogling

3:16 14 tripping or skipping

3:17 n Deut. 28:27

3:17 o Jer. 13:22

3:18 p Judg. 8:21, 26

3:18 15 headbands

3:24 q Is. 22:12; Ezek. 27:31; Amos 8:10

3:24 16 burning scar

3:25 17 Lit. strength

3:26 r Jer. 14:2; Lam. 1:4

3:26 s Lam. 2:10

Isaiah 4

4:1 a Is. 2:11, 17

4:1 b 2 Thess. 3:12

4:1 c Luke 1:25

4:2 d Is. 12:1–6; (Jer. 23:5); Zech. 3:8

4:3 e Is. 60:21

4:3 f Phil. 4:3

4:4 g Mal. 3:2, 3

4:4 1 bloodshed

4:5 h Ex. 13:21, 22; Num. 9:15–23

4:5 i Zech. 2:5

4:5 2 canopy

4:6 j Ps. 27:5; Is. 25:4

Isaiah 5

5:1 a Ps. 80:8; Jer. 2:21; Matt. 21:33; Mark 12:1; Luke 20:9

5:1 1 Lit. In a horn, the son of fatness

5:2 b Deut. 32:6

5:2 2 Lit. hewed out

5:3 c (Rom. 3:4)

5:4 d 2 Chr. 36:15, 16; Jer. 2:5; 7:25, 26; Mic. 6:3; Matt. 23:37

5:5 e 2 Chr. 36:19; Ps. 80:12; 89:40, 41

5:6 f 2 Chr. 36:19–21

5:6 g Is. 7:19–25; Jer. 25:11

5:6 3 hoed

5:7 4 wailing

5:8 h Jer. 22:13–17; Mic. 2:2; Hab. 2:9–12

5:8 5 Accumulate houses

5:9 i Is. 22:14

5:10 j Ezek. 45:11

5:10 6 1 bath=1⁄10 homer

5:10 7 1 ephah=1⁄10 homer

5:11 k Prov. 23:29, 30; Eccl. 10:16, 17; Is. 5:22

5:11 8 pursue

5:12 l Amos 6:5

5:12 m Job 34:27; Ps. 28:5

5:13 n 2 Kin. 24:14–16

5:13 o Is. 1:3; 27:11; Hos. 4:6

5:15 p Is. 2:9, 11

5:16 q Is. 2:11

5:17 r Is. 10:16

5:17 9 Lit. fatlings, rich ones

5:18 10 drag

5:18 11 emptiness or falsehood

5:19 s Jer. 17:15; Amos 5:18

5:21 t Prov. 3:7; Rom. 1:22; 12:16; (1 Cor. 3:18–20)

5:23 u Ex. 23:8; Prov. 17:15; Is. 1:23; Mic. 3:11; 7:3

5:24 v Ex. 15:7

5:24 w Job 18:16

5:24 12 Lit. tongue of fire

5:25 x 2 Kin. 22:13, 17; Is. 66:15

5:25 y Ps. 18:7; Is. 64:3; Jer. 4:24; Nah. 1:5

5:25 z Is. 9:12, 17; Jer. 4:8; Dan. 9:16

5:26 a Is. 11:10, 12

5:26 b Is. 7:18; Zech. 10:8

5:26 c Mal. 1:11

5:26 d Joel 2:7

5:27 e Dan. 5:6

5:28 f Jer. 5:16

5:28 13 Lit. be regarded as

5:30 g Is. 8:22; Jer. 4:23–28; Joel 2:10; Luke 21:25, 26

5:30 14 distress

Isaiah 6

6:1 a 2 Kin. 15:7; 2 Chr. 26:23; Is. 1:1

6:1 b John 12:41; Rev. 4:2, 3; 20:11

6:2 c Ezek. 1:11

6:3 d Rev. 4:8

6:3 e Num. 14:21; Ps. 72:19

6:5 f Ex. 6:12, 30

6:5 1 destroyed, cut off

6:6 g Rev. 8:3

6:7 h Jer. 1:9; Dan. 10:16

6:7 2 atoned for

6:8 i Gen. 1:26

6:9 j Is. 43:8; Matt. 13:14; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26; Rom. 11:8

6:10 k Ps. 119:70; Mark 6:1–6; Acts 7:51; Rom. 10:1–4

6:10 l Jer. 5:21

6:11 m Mic. 3:12

6:12 n 2 Kin. 25:21; Is. 5:9

6:13 o Deut. 7:6; Ezra 9:2

Isaiah 7

7:1 a 2 Chr. 28

7:1 b 2 Kin. 16:5, 9

7:1 1 conquer it

7:2 2 Lit. settled upon

7:3 3 Lit. A Remnant Shall Return

7:4 c Ex. 14:13; Is. 30:15; Lam. 3:26

7:4 4 Be careful

7:4 5 be calm

7:6 6 cause a sickening dread

7:7 d 2 Kin. 16:5; Is. 8:10; Acts 4:25, 26

7:8 e 2 Sam. 8:6; 2 Kin. 17:6

7:8 7 Lit. shattered

7:9 f 2 Chr. 20:20; Is. 5:24

7:11 g Matt. 12:38

7:11 8 Lit. make the request deep or make it high above

7:14 h Matt. 1:23; Luke 1:31; John 1:45; Rev. 12:5

7:14 i (Is. 9:6)

7:14 j Is. 8:8, 10

7:14 9 Lit. God-With-Us

7:16 k Is. 8:4

7:16 l 2 Kin. 15:30

7:17 m 2 Chr. 28:19, 20; Is. 8:7, 8; 10:5, 6

7:17 n 1 Kin. 12:16

7:18 o Is. 5:26

7:19 p Is. 2:19; Jer. 16:16

7:20 q Is. 10:5, 15

7:20 r 2 Kin. 16:7; 2 Chr. 28:20

7:20 10 The Euphrates

7:23 s Is. 5:6

Isaiah 8

8:1 a Is. 30:8; Hab. 2:2

8:1 1 Lit. Speed the Spoil, Hasten the Booty

8:2 b 2 Kin. 16:10

8:4 c 2 Kin. 17:6; Is. 7:16

8:4 d 2 Kin. 15:29

8:4 2 knows how

8:4 3 plunder

8:6 e John 9:7

8:6 f Is. 7:1, 2

8:7 4 The Euphrates

8:7 5 Overflow

8:8 g Is. 30:28

8:8 h Is. 7:14; Matt. 1:23

8:8 6 Lit. be the fullness of

8:8 7 Lit. God-With-Us

8:9 i Joel 3:9

8:10 j Is. 7:7; Acts 5:38

8:10 k Is. 7:14

8:10 l Rom. 8:31

8:10 8 Heb. Immanuel

8:11 9 Mighty power

8:12 10 Lit. fear or terror

8:12 11 Lit. in dread

8:14 m Is. 4:6; 25:4; Ezek. 11:16

8:14 n Luke 2:34; 20:17; Rom. 9:33; 1 Pet. 2:8

8:14 12 holy abode

8:14 13 stumbling over

8:15 o Matt. 21:44

8:15 14 captured

8:17 p Deut. 31:17; Is. 54:8

8:17 q Hab. 2:3

8:18 r Heb. 2:13

8:18 s Ps. 71:7

8:19 t 1 Sam. 28:8

8:19 u Is. 29:4

8:19 v Ps. 106:28

8:20 w Is. 1:10; 8:16; Luke 16:29

8:20 x Is. 8:22; Mic. 3:6

8:20 15 Or they have no dawn

8:21 y Rev. 16:11

8:21 16 Or by their king and by their God

Isaiah 9

9:1 a Is. 8:22

9:1 b 2 Kin. 15:29; 2 Chr. 16:4

9:1 c Matt. 4:13–16

9:2 d Matt. 4:16; Luke 1:79; 2 Cor. 4:6; Eph. 5:8

9:3 e Judg. 5:30

9:3 1 So with Qr., Tg.; Kt., Vg. not increased joy; LXX Most of the people You brought down in Your joy

9:4 f Judg. 7:22

9:5 g Is. 66:15

9:5 2 boot

9:5 3 for the fire

9:6 h (Is. 7:14; Luke 2:11); John 1:45

9:6 i Luke 2:7; (John 3:16; 1 John 4:9)

9:6 j (Matt. 28:18; 1 Cor. 15:25); Rev. 12:5

9:6 k Judg. 13:18

9:6 l Titus 2:13

9:6 m Eph. 2:14

9:7 n Dan. 2:44; Matt. 1:1, 6; Luke 1:32, 33; John 7:42

9:7 o Is. 37:32

9:8 p Gen. 32:28

9:12 4 In judgment

9:14 q Rev. 18:8

9:16 r Is. 3:12; Mic. 3:1, 5, 9; Matt. 15:14

9:17 s Ps. 147:10

9:17 t Is. 5:25

9:17 5 foolishness

9:18 u Ps. 83:14; (Is. 1:7; 10:17); Nah. 1:10; Mal. 4:1

9:19 v Is. 8:22

9:19 w Mic. 7:2, 6

9:20 x Lev. 26:26

9:20 y Jer. 19:9

9:20 6 slice off or tear

9:21 z 2 Chr. 28:6, 8; Is. 11:13

9:21 a Is. 9:12, 17

Isaiah 10

10:1 a Ps. 58:2

10:3 b Job 31:14

10:3 c Is. 13:6; Jer. 9:9; Hos. 9:7; Luke 19:44

10:3 d Is. 5:26

10:4 e Is. 24:22

10:4 f Is. 5:25

10:4 1 Lit. under

10:5 g Jer. 51:20

10:6 h Is. 9:17

10:6 i 2 Kin. 17:6; Jer. 34:22

10:7 j Gen. 50:20; Mic. 4:11, 12; Acts 2:23, 24

10:8 k 2 Kin. 19:10

10:9 l Gen. 10:10; Amos 6:2

10:9 m 2 Chr. 35:20

10:9 n 2 Kin. 16:9

10:12 o 2 Kin. 19:31; Is. 28:21

10:12 p 2 Kin. 19:35; 2 Chr. 32:21; Jer. 50:18

10:12 2 completed

10:13 q (2 Kin. 19:22–24); Is. 37:24–27; Ezek. 28:4; Dan. 4:30

10:13 3 mighty

10:14 r Job 31:25

10:15 s Jer. 51:20

10:16 4 So with Bg.; MT, DSS YHWH (the LORD)

10:17 t Is. 9:18

10:18 u 2 Kin. 19:23

10:20 v 2 Kin. 16:7

10:20 5 Lit. struck

10:21 w (Is. 9:6)

10:22 x Rom. 9:27, 28

10:22 y Is. 6:13

10:23 z Is. 28:22; Dan. 9:27; Rom. 9:28

10:24 a Is. 7:4; 12:2

10:24 b Ex. 14

10:25 c Is. 10:5; 26:20; Dan. 11:36

10:26 d 2 Kin. 19:35

10:26 e Judg. 7:25; Is. 9:4

10:26 f Ex. 14:26, 27

10:26 6 arouse

10:27 g Ps. 105:15; (1 John 2:20)

10:29 h 1 Sam. 13:23

10:29 i 1 Sam. 11:4

10:29 7 Or over the pass

10:30 j 1 Sam. 25:44

10:30 k Judg. 18:7

10:30 8 Or Cry shrilly

10:30 9 So with MT, Tg., Vg.; LXX, Syr. Listen to her, O Anathoth

10:31 l Josh. 15:31

10:32 m 1 Sam. 21:1; Neh. 11:32

10:32 n Is. 13:2

10:32 o Is. 37:22

10:33 p Is. 37:24, 36–38; Ezek. 31:3; Amos 2:9

Isaiah 11

11:1 a (Zech. 6:12); Rev. 5:5

11:1 b (Is. 9:7; 11:10); Matt. 1:5; (Acts 13:23)

11:1 c Is. 4:2

11:1 1 Shoot

11:1 2 stock or trunk

11:1 3 be fruitful

11:2 d (Is. 42:1; 48:16; 61:1; Matt. 3:16); Mark 1:10; Luke 3:22; (John 1:32)

11:4 e Rev. 19:11

11:4 f Job 4:9; Is. 30:28, 33; Mal. 4:6; 2 Thess. 2:8

11:6 g Hos. 2:18

11:9 h Job 5:23; Is. 65:25; Ezek. 34:25; Hos. 2:18

11:9 i Ps. 98:2, 3; Is. 45:6; Hab. 2:14

11:10 j Is. 2:11

11:10 k Is. 11:1; Rom. 15:12

11:10 l Is. 27:12, 13

11:10 m Rom. 15:10

11:11 n Is. 19:23–25; Hos. 11:11; Zech. 10:10

11:11 4 Or coastlands

11:12 o John 7:35

11:12 5 gather

11:12 6 Lit. wings

11:13 p Is. 9:21; Jer. 3:18; Ezek. 37:16, 17, 22; Hos. 1:11

11:14 q Is. 63:1; Dan. 11:41; Joel 3:19; Amos 9:12

11:14 7 Lit. sons

11:15 r Is. 50:2; 51:10, 11; Zech. 10:10, 11

11:15 8 So with MT, Vg.; LXX, Syr., Tg. dry up

11:15 9 The Euphrates

11:15 10 Lit. in sandals

11:16 s Is. 19:23

11:16 t Ex. 14:29

Isaiah 12

12:1 a Is. 2:11

12:2 b Ps. 83:18

12:2 c Ex. 15:2; Ps. 118:14

12:3 d (John 4:10, 14; 7:37, 38)

12:4 e 1 Chr. 16:8; Ps. 105:1

12:4 f Ps. 145:4–6

12:4 g Ps. 34:3

12:5 h Ex. 15:1; Ps. 98:1; Is. 24:14; 42:10, 11; 44:23

12:6 i Is. 52:9; 54:1; Zeph. 3:14, 15

12:6 j Ps. 89:18

Isaiah 13

13:1 a Jer. 50; 51; Matt. 1:11; Rev. 14:8

13:1 1 oracle, prophecy

13:2 b Is. 18:3

13:2 c Jer. 51:25

13:2 d Is. 10:32

13:3 e Joel 3:11

13:3 f Ps. 149:2

13:3 2 consecrated or set apart

13:4 g Is. 17:12; Joel 3:14

13:5 h Is. 42:13

13:5 i Is. 24:1; 34:2

13:5 3 Or instruments

13:6 j Is. 2:12; Ezek. 30:3; Amos 5:18; Zeph. 1:7; Rev. 6:17

13:6 k Is. 10:25; Job 31:23; Joel 1:15

13:8 l Ps. 48:6

13:8 4 Sharp pains

13:9 m Mal. 4:1

13:9 n Ps. 104:35; Prov. 2:22

13:10 o Is. 24:21–23; Ezek. 32:7; Joel 2:31; Matt. 24:29; Mark 13:24; Luke 21:25

13:11 p Is. 26:21

13:11 q (Is. 2:17)

13:11 5 Or tyrants

13:13 r Is. 34:4; 51:6; Hag. 2:6

13:13 s Ps. 110:5; Lam. 1:12

13:14 t Jer. 50:16; 51:9

13:14 6 gathers

13:16 u Ps. 137:8, 9; Is. 13:18; 14:21; Hos. 10:14; Nah. 3:10

13:16 v Zech. 14:2

13:17 w Is. 21:2; Jer. 51:11, 28; Dan. 5:28, 31

13:17 7 esteem

13:19 x Is. 14:4; Dan. 4:30; Rev. 18:11–16, 19, 21

13:19 y Gen. 19:24; Deut. 29:23; Jer. 50:40; Amos 4:11

13:20 z Jer. 50:3

13:21 a Is. 34:11–15; Zeph. 2:14; Rev. 18:2

13:21 8 Or howling creatures

13:22 b Jer. 51:33

Isaiah 14

14:1 a Ps. 102:13; Is. 49:13, 15; 54:7, 8

14:1 b Is. 41:8, 9; Zech. 1:17; 2:12

14:1 c Is. 60:4, 5, 10

14:2 d Is. 49:22; 60:9; 66:20

14:2 e Is. 60:14

14:4 f Is. 13:19; Hab. 2:6

14:4 g Rev. 18:16

14:4 1 Or insolent

14:5 h Ps. 125:3

14:8 i Is. 55:12; Ezek. 31:16

14:8 2 have lain down

14:9 j Ezek. 32:21

14:9 3 Or Sheol

14:10 k Ezek. 32:21

14:12 l Is. 34:4; Luke 10:18; (Rev. 12:7–9)

14:12 4 Lit. Day Star

14:13 m Ezek. 28:2; Matt. 11:23

14:13 n Dan. 8:10; 2 Thess. 2:4

14:13 o Ezek. 28:14

14:13 p Ps. 48:2

14:14 q Is. 47:8; 2 Thess. 2:4

14:15 r Ezek. 28:8; Matt. 11:23; Luke 10:15

14:15 5 Lit. recesses

14:17 6 Would not release

14:19 7 despised

14:19 8 Pierced

14:20 s Job 18:19; Ps. 21:10; 109:13; Is. 1:4; 31:2

14:21 t Ex. 20:5; Lev. 26:39; Is. 13:16; Matt. 23:35

14:22 u Prov. 10:7; Is. 26:14; Jer. 51:62

14:22 v 1 Kin. 14:10

14:22 w Job 18:19; Is. 47:9

14:23 x Is. 34:11; Zeph. 2:14

14:24 y Is. 43:13

14:25 z Mic. 5:5, 6; Zeph. 2:13

14:25 a Is. 10:27; Nah. 1:13

14:26 b Is. 23:9; Zeph. 3:6, 8

14:27 c 2 Chr. 20:6; Job 9:12; 23:13; Ps. 33:11; Prov. 19:21; 21:30; Is. 43:13; Dan. 4:31, 35

14:28 d 2 Kin. 16:20; 2 Chr. 28:27

14:28 9 oracle, prophecy

14:29 e 2 Chr. 26:6

14:29 f 2 Kin. 18:8

14:31 10 Or ranks

14:32 g Ps. 87:1, 5

14:32 h Zech. 11:11

Isaiah 15

15:1 a 2 Kin. 3:4

15:1 b Deut. 2:9; Num. 21:28

15:1 c Is. 15:1—16:14; Jer. 25:21; 48:1–47; Amos 2:1–3; Zeph. 2:8–11

15:1 1 oracle, prophecy

15:2 d Lev. 21:5; Jer. 48:37

15:2 2 Heb. bayith, lit. house

15:3 e Jer. 48:38

15:4 f Num. 21:28; 32:3; Jer. 48:34

15:4 3 So with MT, Tg., Vg.; LXX, Syr. loins

15:5 g Is. 16:11; Jer. 48:31

15:5 h Jer. 48:5

15:5 4 Or The Third Eglath, an unknown city, Jer. 48:34

15:6 i Num. 32:36

15:9 j 2 Kin. 17:25; Jer. 50:17

15:9 5 So with MT, Tg.; DSS, Vg. Dibon; LXX Rimon

Isaiah 16

16:1 a 2 Kin. 3:4; Ezra 7:17

16:1 b 2 Kin. 14:7; Is. 42:11

16:1 1 Lit. Rock

16:2 c Prov. 27:8

16:2 d Num. 21:13

16:4 2 devastator

16:5 e (Is. 9:6, 7; 32:1; 55:4; Dan. 7:14; Mic. 4:7; Luke 1:33; Rev. 11:15)

16:5 f Ps. 72:2

16:5 g Is. 9:7

16:6 h Jer. 48:29; Amos 2:1; Obad. 3, 4; Zeph. 2:8, 10

16:6 i Is. 28:15

16:6 3 Lit. vain talk

16:7 j Jer. 48:20

16:7 k 2 Kin. 3:25; Jer. 48:31

16:8 l Is. 24:7

16:8 m Is. 16:9

16:8 n Jer. 48:32

16:9 o Is. 15:4

16:9 4 Or shouting has

16:10 p Is. 24:8; Jer. 48:33

16:11 q Is. 15:5; 63:15; Jer. 48:36; Hos. 11:8; Phil. 2:1

16:11 5 Lit. belly

16:11 6 Kir Hareseth, v. 7

16:12 r Is. 15:2

16:14 s Job 7:1; 14:6; Is. 21:16

Isaiah 17

17:1 a Gen. 14:15; 15:2; 2 Kin. 16:9; Jer. 49:23; Amos 1:3–5; Zech. 9:1; Acts 9:2

17:1 1 oracle, prophecy

17:2 b Num. 32:34

17:2 c Jer. 7:33

17:2 2 So with MT, Vg.; LXX It shall be forsaken forever; Tg. Its cities shall be forsaken and desolate

17:3 d Is. 7:16; 8:4

17:4 e Is. 10:16

17:4 3 fade

17:5 f Is. 17:11; Jer. 51:33; Joel 3:13; Matt. 13:30

17:6 g Deut. 4:27; Is. 24:13; Obad. 5

17:7 h Is. 10:20; Hos. 3:5; Mic. 7:7

17:8 i Is. 2:8; 31:7

17:8 4 Heb. Asherim, Canaanite deities

17:9 5 LXX Hivites; Tg. laid waste; Vg. as the plows

17:9 6 LXX Amorites; Tg. in ruins; Vg. corn

17:10 j Ps. 68:19; Is. 51:13

17:10 7 refuge

17:12 k Is. 5:30; Jer. 6:23; Ezek. 43:2; Luke 21:25

17:13 l Ps. 9:5; Is. 41:11

17:13 m Ps. 83:13; Hos. 13:3

Isaiah 18

18:1 a 2 Kin. 19:9; Is. 20:4, 5; Ezek. 30:4, 5, 9; Zeph. 2:12; 3:10

18:1 1 Heb. Cush

18:3 b Is. 5:26

18:4 2 watch

18:7 c Ps. 68:31; 72:10; Is. 16:1; Zeph. 3:10; Mal. 1:11; Acts 8:27–38

18:7 3 So with DSS, LXX, Vg.; MT omits From; Tg. To

Isaiah 19

19:1 a Jer. 9:25, 26; Ezek. 29:1—30:19; Joel 3:19

19:1 b Ps. 18:10; 104:3; Matt. 26:64; Rev. 1:7

19:1 c Ex. 12:12; Jer. 43:12

19:1 1 oracle, prophecy

19:1 2 Lit. shake

19:2 d Judg. 7:22; 1 Sam. 14:16, 20; 2 Chr. 20:23; Matt. 10:21, 36

19:3 e 1 Chr. 10:13; Is. 8:19; 47:12; Dan. 2:2

19:4 f Is. 20:4; Jer. 46:26; Ezek. 29:19

19:5 g Is. 50:2; Jer. 51:36; Ezek. 30:12

19:6 h 2 Kin. 19:24

19:7 3 The Nile

19:9 i 1 Kin. 10:28; Prov. 7:16; Ezek. 27:7

19:11 j Num. 13:22; Ps. 78:12, 43; Is. 30:4

19:11 k Gen. 41:38, 39; 1 Kin. 4:29, 30; Acts 7:22

19:12 l 1 Cor. 1:20

19:12 m Ps. 33:11

19:13 n Jer. 2:16; Ezek. 30:13

19:13 4 Ancient Memphis

19:13 5 Lit. caused to stagger

19:13 6 cornerstone

19:14 o 1 Kin. 22:22; Is. 29:10

19:15 p Is. 9:14–16

19:16 q Jer. 51:30; Nah. 3:13

19:16 r Is. 11:15

19:17 s Is. 14:24; Dan. 4:35

19:18 t Zeph. 3:9

19:18 u Is. 45:23

19:18 7 Some Heb. mss., Arab., DSS, Tg., Vg. Sun; LXX Asedek, lit. Righteousness

19:19 v Gen. 28:18; Ex. 24:4; Josh. 22:10, 26, 27; Is. 56:7; 60:7

19:19 w Ps. 68:31

19:20 x Josh. 4:20; 22:27

19:20 y Is. 43:11

19:21 z (Is. 2:3, 4; 11:9)

19:21 a Is. 56:7; 60:7; Zech. 14:16–18; Mal. 1:11

19:22 b Deut. 32:39; Is. 30:26; 57:18; (Heb. 12:11)

19:23 c Is. 11:16; 35:8; 49:11; 62:10

19:23 d Is. 27:13

19:25 e Deut. 14:2; Ps. 100:3; Is. 29:23; Hos. 2:23; (Eph. 2:10)

Isaiah 20

20:1 a 2 Kin. 18:17

20:1 1 Or the Commander in Chief

20:2 b Zech. 13:4; Matt. 3:4

20:2 c 1 Sam. 19:24; Mic. 1:8

20:2 2 Lit. loins

20:3 d Is. 8:18

20:4 e Is. 19:4

20:4 f 2 Sam. 10:4; Is. 3:17; Jer. 13:22; Mic. 1:11

20:5 g 2 Kin. 18:21; Is. 30:3–5; 31:1; Ezek. 29:6, 7

20:6 h Is. 30:5, 7

Isaiah 21

21:1 a Zech. 9:14

21:1 1 oracle, prophecy

21:2 b Is. 33:1

21:2 c Is. 13:17; 22:6; Jer. 49:34

21:3 d Is. 15:5; 16:11

21:3 e Is. 13:8

21:3 2 Lit. bowed

21:4 f Deut. 28:67

21:5 g Jer. 51:39; Dan. 5:5

21:8 h Hab. 2:1

21:8 3 DSS Then the observer cried, “My Lord!

21:9 i Is. 13:19; 47:5, 9; 48:14; Jer. 51:8; Dan. 5:28, 31; Rev. 14:8; 18:2

21:9 j Is. 46:1; Jer. 50:2; 51:44

21:10 k Jer. 51:33; Mic. 4:13

21:11 l Gen. 25:14; 1 Chr. 1:30; Josh. 15:52

21:11 m Gen. 32:3; Jer. 49:7; Ezek. 35:2; Obad. 1

21:11 4 oracle, prophecy

21:13 n Jer. 25:24; 49:28

21:13 o Gen. 10:7; 1 Chr. 1:9, 32; Jer. 25:23; Ezek. 27:15

21:13 5 oracle, prophecy

21:16 p Is. 16:14

21:16 q Ps. 120:5; Song 1:5; Is. 42:11; 60:7; Ezek. 27:21

Isaiah 22

22:1 1 oracle, prophecy

22:2 a Is. 32:13

22:2 2 boisterous

22:4 b Jer. 4:19

22:5 c Is. 37:3

22:5 d Lam. 1:5; 2:2

22:6 e Jer. 49:35

22:6 f Is. 15:1

22:8 g 2 Kin. 18:15, 16

22:8 h 1 Kin. 7:2; 10:17

22:8 3 Lit. covering

22:9 i 2 Kin. 20:20; 2 Chr. 32:4; Neh. 3:16

22:9 4 Lit. breaches in the city walls

22:11 j Neh. 3:16

22:11 k 2 Kin. 20:20; 2 Chr. 32:3, 4

22:12 l Is. 32:11; Joel 1:13; 2:17

22:12 m Ezra 9:3; Is. 15:2; Mic. 1:16

22:13 n Is. 5:11, 22; 28:7, 8; Luke 17:26–29

22:13 o Is. 56:12; 1 Cor. 15:32

22:14 p Is. 5:9

22:14 q 1 Sam. 3:14; Ezek. 24:13

22:15 r 2 Kin. 18:37; Is. 36:3

22:16 s 2 Sam. 18:18; 2 Chr. 16:14; Matt. 27:60

22:17 t Esth. 7:8

22:18 u Is. 2:7

22:19 5 LXX omits he will pull you down; Syr., Tg., Vg. I will pull you down

22:20 v 2 Kin. 18:18; Is. 36:3, 22; 37:2

22:22 w Is. 9:6

22:22 x Job 12:14; Rev. 3:7

22:23 y Ezra 9:8; Zech. 10:4

Isaiah 23

23:1 a Jer. 25:22; 47:4; Ezek. 26—28; Amos 1:9; Zech. 9:2, 4

23:1 1 oracle, prophecy

23:1 2 Heb. Kittim, western lands, especially Cyprus

23:2 3 So with MT, Vg.; LXX, Tg. Passing over the water; DSS Your messengers passing over the sea

23:3 b Ezek. 27:3–23

23:3 4 The Nile

23:5 c Is. 19:16

23:7 d Is. 22:2; 32:13

23:8 e Ezek. 28:2, 12

23:9 f Is. 14:26

23:9 g Job 40:11, 12; Is. 13:11; 24:4; Dan. 4:37

23:9 5 pollute

23:10 6 The Nile

23:10 7 restraint, lit. belt

23:11 h Zech. 9:2–4

23:12 i Ezek. 26:13, 14; Rev. 18:22

23:13 j Is. 47:1

23:13 k Ps. 72:9

23:14 l Ezek. 27:25–30

23:17 m Rev. 17:2

23:18 n Ex. 28:36; Zech. 14:20, 21

23:18 8 choice

Isaiah 24

24:2 a Hos. 4:9

24:2 b Ezek. 7:12, 13

24:4 c Is. 25:11

24:4 1 proud

24:5 d Gen. 3:17; Num. 35:33; Is. 9:17; 10:6

24:5 e Is. 59:12

24:5 f 1 Chr. 16:14–19; Ps. 105:7–12

24:6 g Mal. 4:6

24:6 h Is. 9:19

24:6 2 Or held guilty

24:7 i Is. 16:8–10; Joel 1:10, 12

24:8 j Is. 5:12, 14; Jer. 7:34; 16:9; 25:10; Ezek. 26:13; Hos. 2:11; Rev. 18:22

24:13 k (Is. 17:5, 6; 27:12)

24:15 l Is. 25:3

24:15 m Mal. 1:11

24:16 n Is. 21:2; 33:1; Jer. 3:20; 5:11

24:16 3 Lit. Leanness to me, leanness to me

24:17 o Jer. 48:43; Amos 5:19

24:18 p Gen. 7:11

24:18 q Ps. 18:7; 46:2; Is. 2:19, 21; 13:13

24:18 4 Lit. taken

24:19 r Jer. 4:23

24:20 s Is. 19:14; 24:1; 28:7

24:20 5 stagger

24:21 t Ps. 76:12

24:22 6 dungeon

24:23 u Is. 13:10; 60:19; Ezek. 32:7; Joel 2:31; 3:15

24:23 v Rev. 19:4, 6

24:23 w (Heb. 12:22)

Isaiah 25

25:1 a Ex. 15:2

25:1 b Ps. 98:1

25:1 c Num. 23:19

25:2 d Is. 21:9; 23:13; Jer. 51:37

25:3 e Is. 24:15; Rev. 11:13

25:3 1 terrifying

25:4 f Is. 4:6

25:5 2 humbled

25:6 g (Is. 2:2–4; 56:7)

25:6 h Prov. 9:2; Matt. 22:4

25:6 i (Dan. 7:14; Matt. 8:11)

25:6 3 Lit. fat things

25:6 4 wines matured on the sediment

25:7 j 2 Cor. 3:15; (Eph. 4:18)

25:8 k (Hos. 13:14; 1 Cor. 15:54; Rev. 20:14)

25:8 l Is. 30:19; Rev. 7:17; 21:4

25:9 m Gen. 49:18; Is. 8:17; 26:8; (Titus 2:13)

25:9 n Ps. 20:5

25:10 o Is. 16:14; Jer. 48:1–47; Ezek. 25:8–11; Amos 2:1–3; Zeph. 2:9

25:11 p Is. 24:4; 26:5

25:12 q Is. 26:5

Isaiah 26

26:1 a Is. 2:11; 12:1

26:1 b Is. 60:18

26:2 c Ps. 118:19, 20

26:2 1 Or remains faithful

26:3 d Is. 57:19; (Phil. 4:6, 7)

26:4 e Is. 12:2; 45:17

26:4 2 Or Rock of Ages

26:5 f Is. 25:11, 12

26:5 3 low

26:6 4 trample

26:7 g Ps. 37:23

26:7 5 Or make level

26:8 h Is. 64:5

26:8 i Is. 25:9; 33:2

26:9 j Ps. 63:6; Song 3:1; Is. 50:10; Luke 6:12

26:10 k Eccl. 8:12; (Rom. 2:4)

26:10 l Ps. 143:10

26:11 m Job 34:27; Ps. 28:5; Is. 5:12

26:11 6 Or Your zeal for the people

26:12 7 Or for us

26:13 n 2 Chr. 12:8

26:14 o Eccl. 9:5; Is. 14:22

26:15 p Is. 9:3

26:15 8 Or ends

26:16 q Is. 37:3; Hos. 5:15

26:17 r Is. 13:8; (John 16:21)

26:17 9 sharp pains

26:18 s Ps. 17:14

26:18 10 given birth to

26:19 t Is. 25:8; (Ezek. 37:1–14)

26:19 u (Dan. 12:2); Hos. 13:14

26:19 11 So with MT, Vg.; Syr., Tg. their dead bodies; LXX those in the tombs

26:20 v Ex. 12:22, 23; (Ps. 91:1, 4)

26:20 w (Ps. 30:5; Is. 54:7, 8; 2 Cor. 4:17)

26:21 x Mic. 1:3; (Jude 14)

26:21 12 Or bloodshed

Isaiah 27

27:1 a Gen. 3:1; Ps. 74:13, 14; Rev. 12:9, 15

27:1 b Is. 51:9; Ezek. 29:3; 32:2

27:2 c Is. 5:1

27:2 d Ps. 80:8; Is. 5:7; Jer. 2:21

27:2 1 So with MT (Kittel’s Biblia Hebraica), Bg., Vg.; MT (Biblia Hebraica Stuttgartensia), some Heb. mss., LXX delight; Tg. choice vineyard

27:3 e 1 Sam. 2:9; Ps. 121:4, 5; Is. 31:5; (John 10:28)

27:4 f 2 Sam. 23:6; Is. 9:18

27:5 g Is. 25:4

27:5 h Job 22:21; Is. 26:3, 12; (Rom. 5:1; 2 Cor. 5:20)

27:6 i Is. 37:31; Hos. 14:5, 6

27:7 j Is. 10:12, 17; 30:30–33

27:7 2 Lit. him

27:8 k Job 23:6; Ps. 6:1; Jer. 10:24; 30:11; 46:28; (1 Cor. 10:13)

27:8 l (Ps. 78:38)

27:9 3 Heb. Asherim, Canaanite deities

27:10 m Is. 5:6, 17; 32:14; Jer. 26:18

27:11 n Deut. 32:28; Is. 1:3

27:11 o Is. 9:17

27:11 p Deut. 32:18; Is. 43:1, 7; 44:2, 21, 24

27:12 q (Is. 11:11; 56:8)

27:12 4 The Euphrates

27:13 r Is. 2:11

27:13 s Lev. 25:9; 1 Chr. 15:24; Matt. 24:31; Rev. 11:15

27:13 t Is. 19:21, 22

27:13 u (Is. 2:3); Zech. 14:16; (Heb. 12:22)

Isaiah 28

28:1 1 Lit. valleys of fatness

28:2 a Is. 30:30; Ezek. 13:11

28:4 2 Lit. valley of fatness

28:7 b Prov. 20:1; Is. 5:11, 22; Hos. 4:11

28:7 c Is. 56:10, 12

28:9 d Jer. 6:10

28:10 e (2 Chr. 36:15; Neh. 9:30; Jer. 25:3, 4; 35:15; 44:4)

28:11 f Is. 33:19; 1 Cor. 14:21

28:12 g Is. 30:15; Jer. 6:16; (Matt. 11:28, 29)

28:15 h Is. 9:15; Ezek. 13:22; Amos 2:4

28:16 i Gen. 49:24; Ps. 118:22; Is. 8:14, 15; Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; Rom. 9:33; 10:11; Eph. 2:20; 1 Pet. 2:6–8

28:21 j 2 Sam. 5:20; 1 Chr. 14:11

28:21 k Josh. 10:10, 12; 2 Sam. 5:25; 1 Chr. 14:16

28:21 l (Lam. 3:33; Luke 19:41–44)

28:21 3 Lit. foreign

28:22 m Is. 10:22; Dan. 9:27

28:22 4 Lit. complete end

28:25 5 rye

28:29 n Ps. 92:5; Is. 9:6; Jer. 32:19

28:29 6 sound wisdom

Isaiah 29

29:1 a Ezek. 24:6, 9

29:1 b 2 Sam. 5:9

29:1 1 Jerusalem, lit. Lion of God

29:4 c Is. 8:19

29:5 d Is. 25:5

29:5 e Job 21:18; Is. 17:13

29:5 f Is. 30:13; 47:11; 1 Thess. 5:3

29:6 g Is. 28:2; 30:30

29:6 h 1 Sam. 2:10; Zech. 14:4; Matt. 24:7; Mark 13:8; Luke 21:11; Rev. 16:18, 19

29:7 i Is. 37:36; Mic. 4:11, 12; Zech. 12:9

29:7 j Job 20:8

29:7 2 Jerusalem

29:8 k Ps. 73:20

29:9 l Is. 28:7, 8

29:9 m Is. 51:21

29:10 n Ps. 69:23; Is. 6:9, 10; Mic. 3:6; Rom. 11:8

29:10 o Ps. 69:23; Is. 6:10

29:10 p 1 Sam. 9:9; Is. 44:18; Mic. 3:6; (2 Thess. 2:9–12)

29:11 q Is. 8:16

29:11 r Dan. 12:4, 9; (Matt. 13:11–16); Rev. 5:1–5, 9

29:11 3 scroll

29:12 4 Lit. does not know books

29:13 s Ps. 78:36; Ezek. 33:31; Matt. 15:8, 9; Mark 7:6, 7

29:13 t Col. 2:22

29:14 u Is. 6:9, 10; 28:21; Hab. 1:5

29:14 v Is. 44:25; Jer. 49:7; Obad. 8; 1 Cor. 1:19

29:15 w Is. 30:1

29:15 x Ps. 10:11; 94:7; Is. 47:10; Ezek. 8:12; Mal. 2:17

29:16 y Is. 45:9; Jer. 18:1–6; (Rom. 9:19–21)

29:17 z Is. 32:15

29:18 a Is. 35:5; Matt. 11:5; Mark 7:37

29:19 b (Ps. 25:9; 37:11; Is. 11:4; 61:1; Matt. 5:5; 11:29)

29:19 c Is. 14:30; (Matt. 5:3; 11:5; James 2:5)

29:20 d Is. 28:14

29:20 e Is. 59:4; Mic. 2:1

29:20 5 terrifying

29:21 f Amos 5:10, 12

29:21 g Prov. 28:21

29:22 h Josh. 24:3

29:22 i Is. 45:17

29:23 j (Is. 45:11; 49:20–26; Eph. 2:10)

29:24 k Is. 28:7

Isaiah 30

30:1 a Is. 29:15

30:1 b Deut. 29:19

30:1 1 Lit. weave a web

30:2 c Is. 31:1; Jer. 43:7

30:2 d Num. 27:21; Josh. 9:14; 1 Kin. 22:7; Jer. 21:2; 42:2, 20

30:3 e Is. 20:5; Jer. 37:5, 7

30:4 f Is. 19:11

30:5 g Jer. 2:36

30:6 h Is. 57:9; Hos. 8:9; 12:1

30:6 i Deut. 8:15; Is. 14:29

30:6 2 oracle, prophecy

30:7 j Jer. 37:7

30:7 3 Lit. Rahab Sits Idle

30:8 k Hab. 2:2

30:9 l Deut. 32:20; Is. 1:2, 4; 65:2

30:10 m Is. 5:20; Jer. 11:21; Amos 2:12; Mic. 2:6

30:10 n 1 Kin. 22:8, 13; Jer. 6:14; 23:17, 26; Ezek. 13:7; Mic. 2:11; Rom. 16:18; 2 Tim. 4:3, 4

30:12 o Lev. 26:43; Num. 15:31; Prov. 1:30; 13:13; Is. 5:24; Ezek. 20:13, 16, 24; Amos 2:4

30:13 p 1 Kin. 20:30; Ps. 62:3, 4; Is. 58:12

30:13 q Is. 29:5

30:14 r Ps. 2:9; Jer. 19:11

30:14 4 A piece of broken pottery

30:15 s Ps. 116:7; Is. 7:4; 28:12

30:15 t Matt. 23:37

30:17 u Lev. 26:36; Deut. 28:25; 32:30; Josh. 23:10; (Prov. 28:1)

30:17 5 A tree stripped of branches

30:18 v Is. 33:2

30:18 w Ps. 2:12; 34:8; Prov. 16:20; Jer. 17:7

30:18 x Is. 26:8

30:19 y Is. 65:9; (Ezek. 37:25, 28)

30:19 z Is. 25:8

30:19 a Ps. 50:15; Is. 65:24; (Matt. 7:7–11)

30:20 b 1 Kin. 22:27; Ps. 127:2

30:20 c Ps. 74:9; Amos 8:11

30:20 6 oppression

30:21 d Josh. 1:7

30:22 e 2 Chr. 31:1; Is. 2:20; 31:7

30:22 f Hos. 14:8

30:23 g (Matt. 6:33); 1 Tim. 6:8

30:23 7 rich

30:25 h Is. 2:14, 15

30:25 i Is. 2:10–21; 34:2

30:26 j (Is. 60:19, 20; Rev. 21:23; 22:5)

30:28 k Is. 11:4; 2 Thess. 2:8

30:28 l Is. 8:8

30:28 m 2 Kin. 19:28; Is. 37:29

30:29 n (Is. 2:3)

30:29 8 Lit. the Rock

30:30 o Is. 29:6

30:30 p Is. 28:2

30:31 q Is. 14:25; 37:36

30:31 r Is. 10:5, 24

30:31 9 Lit. shattered

30:32 s Is. 11:15

30:33 t 2 Kin. 23:10; Jer. 7:31

Isaiah 31

31:1 a Is. 30:1, 2

31:1 b Deut. 17:16; Ps. 20:7; Is. 2:7; 30:16

31:1 c Is. 9:13; Dan. 9:13; Amos 5:4–8

31:2 d Num. 23:19; Jer. 44:29

31:2 1 retract

31:3 e Is. 20:6

31:4 f Num. 24:9; Hos. 11:10; Amos 3:8

31:5 g Deut. 32:11; Ps. 91:4

31:6 h Hos. 9:9

31:7 i Is. 2:20; 30:22

31:7 j 1 Kin. 12:30

31:8 k 2 Kin. 19:35, 36

31:8 l Is. 37:36

31:9 m Is. 37:37

Isaiah 32

32:1 a Ps. 45:1

32:2 b Is. 4:6

32:2 1 shelter

32:3 c Is. 29:18; 35:5

32:4 d Is. 29:24

32:4 2 hasty

32:5 3 noble

32:6 e Prov. 24:7–9

32:7 f Jer. 5:26–28; Mic. 7:3

32:8 4 noble

32:9 g Is. 47:8; Amos 6:1; Zeph. 2:15

32:13 h Is. 7:23–25; Hos. 9:6

32:13 i Is. 22:2

32:14 j Is. 27:10

32:15 k (Is. 11:2); Ezek. 39:29; (Joel 2:28)

32:15 l Ps. 107:35; Is. 29:17

32:17 m Ps. 119:165; Is. 2:4; Rom. 14:17; James 3:18

32:18 n Is. 11:10; 14:3; 30:15; (Hos. 2:18–23; Zech. 2:5; 3:10)

32:19 o Is. 30:30

32:19 p Zech. 11:2

32:20 q (Eccl. 11:1); Is. 30:23, 24

Isaiah 33

33:1 a Is. 21:2; Hab. 2:8

33:1 b Rev. 13:10

33:1 c Is. 10:12; 14:25; 31:8

33:2 d Is. 25:9; 26:8

33:2 1 LXX omits their; Syr., Tg., Vg. our

33:3 e Is. 17:13

33:5 f Ps. 97:9

33:7 g 2 Kin. 18:18, 37

33:8 h Judg. 5:6

33:8 i 2 Kin. 18:13–17

33:8 2 Tg. They have been removed from their cities

33:8 3 So with MT, Vg.; DSS witnesses; LXX omits cities

33:9 j Is. 24:4

33:10 k Ps. 12:5; Is. 2:19, 21

33:11 l (Ps. 7:14; Is. 26:18; 59:4; James 1:15)

33:12 m Is. 9:18

33:13 n Ps. 48:10; Is. 49:1

33:14 o Is. 30:27, 30; Heb. 12:29

33:15 p Ps. 15:2; 24:3, 4; Is. 58:6–11

33:15 q Ps. 119:37

33:16 4 Lit. heights

33:17 r Ps. 27:4

33:18 s 1 Cor. 1:20

33:19 t 2 Kin. 19:32

33:19 u Deut. 28:49, 50; Is. 28:11; Jer. 5:15

33:19 5 Unintelligible speech

33:20 v Ps. 48:12

33:20 w Ps. 46:5; 125:1; Is. 32:18

33:20 x Is. 37:33

33:20 y Is. 54:2

33:21 6 ship

33:22 z (Acts 10:42)

33:22 a Is. 1:10; 51:4, 7; James 4:12

33:22 b Ps. 89:18; Is. 25:9; 35:4; Zech. 9:9

33:24 c Is. 40:2; Jer. 50:20; Mic. 7:18, 19; 1 John 1:7–9

Isaiah 34

34:1 a Ps. 49:1; Is. 41:1; 43:9

34:1 b Deut. 32:1; Is. 1:2

34:2 c Is. 13:5

34:3 d Joel 2:20; Amos 4:10

34:4 e Ps. 102:26; Is. 13:13; Ezek. 32:7, 8; Joel 2:31; Matt. 24:29; 2 Pet. 3:10

34:4 f Is. 14:12

34:4 g Rev. 6:12–14

34:5 h Deut. 32:41, 42; Jer. 46:10; Ezek. 21:3–5

34:5 i Is. 63:1; Jer. 49:7, 8, 20; Ezek. 25:12–14; 35:1–15; Amos 1:11, 12; Obad. 1–14; Mal. 1:4

34:6 j Is. 66:16

34:6 k Zeph. 1:7

34:6 1 Lit. fat

34:7 2 Lit. made fat

34:8 l Is. 63:4

34:9 m Deut. 29:23; Ps. 11:6; Is. 30:33

34:10 n Rev. 14:11; 18:18; 19:3

34:10 o Is. 13:20–22; 24:1; 34:10–15; Mal. 1:3, 4

34:11 p Is. 14:23; Zeph. 2:14; Rev. 18:2

34:11 q 2 Kin. 21:13; Lam. 2:8

34:11 3 Or owl

34:11 4 Or hedgehog

34:13 r Is. 32:13; Hos. 9:6

34:13 s Is. 13:21

34:14 5 Lit. howling creatures

34:14 6 Heb. lilith

34:16 t (Mal. 3:16)

Isaiah 35

35:1 a Is. 32:15; 55:12

35:1 b Is. 41:19; 51:3

35:1 1 desert

35:1 2 Heb. arabah

35:2 c Is. 32:15

35:2 d Is. 40:5

35:3 e Job 4:3, 4; Heb. 12:12

35:3 3 Lit. sinking

35:3 4 tottering or stumbling

35:4 f Is. 34:8

35:4 g Ps. 145:19; Is. 33:22

35:5 h Is. 29:18; Matt. 9:27; John 9:6, 7

35:5 i (Matt. 11:5)

35:6 j Matt. 11:5; 15:30; John 5:8, 9; Acts 8:7

35:6 k Is. 32:4; Matt. 9:32; 12:22

35:6 l Is. 41:18; (John 7:38)

35:7 m Is. 34:13

35:8 n Is. 19:23

35:8 o Is. 52:1; Joel 3:17; (Matt. 7:13, 14); 1 Pet. 1:15, 16; Rev. 21:27

35:9 p Lev. 26:6; (Is. 11:7, 9); Ezek. 34:25

35:10 q Is. 51:11

35:10 r Is. 25:8; 30:19; 65:19; (Rev. 7:17; 21:4)

Isaiah 36

36:1 a 2 Kin. 18:13, 17; 2 Chr. 32:1

36:2 1 A title, probably Chief of Staff or Governor

36:3 b Is. 22:20

36:3 c Is. 22:15

36:4 d 2 Kin. 18:19

36:5 2 Lit. a word of the lips

36:6 e Ezek. 29:6

36:6 f Ps. 146:3; Is. 30:3, 5, 7

36:11 3 Lit. Judean

36:16 g 1 Kin. 4:25; Mic. 4:4; Zech. 3:10

36:18 h 2 Kin. 19:12; Is. 37:12

36:19 i 2 Kin. 17:6

36:21 4 were silent

Isaiah 37

37:1 a 2 Kin. 19:1–37; Is. 37:1–38

37:3 b Is. 22:5; 26:16; 33:2

37:3 1 contempt

37:4 c Is. 36:15, 18, 20

37:12 d Is. 36:18, 19

37:13 e Is. 49:23

37:16 f Is. 43:10, 11

37:17 g 2 Chr. 6:40; Ps. 17:6; Dan. 9:18

37:17 h Ps. 74:22

37:18 i 2 Kin. 15:29; 16:9; 17:6, 24; 1 Chr. 5:26

37:19 j Is. 40:19, 20

37:20 k Is. 33:22

37:20 l Ps. 83:18

37:25 2 Or perhaps Egypt

37:26 m Is. 25:1; 40:21; 45:21

37:29 n 2 Kin. 19:35–37; 2 Chr. 32:21; Is. 30:28; Ezek. 38:4

37:29 o Ezek. 38:4; 39:2

37:32 p 2 Kin. 19:31; Is. 9:7; 59:17; Joel 2:18; Zech. 1:14

37:35 q 2 Kin. 20:6; Is. 31:5; 38:6

37:35 r 1 Kin. 11:13

37:36 s 2 Kin. 19:35; Is. 10:12, 33, 34

37:36 3 Or Angel

37:36 4 Lit. struck

37:38 t Ezra 4:2

Isaiah 38

38:1 a 2 Kin. 20:1–6, 9–11; 2 Chr. 32:24; Is. 38:1–8

38:1 b 2 Sam. 17:23

38:3 c Neh. 13:14

38:3 d 2 Kin. 18:5, 6; Ps. 26:3

38:3 1 whole or peaceful

38:6 e 2 Kin. 19:35–37; 2 Chr. 32:21; Is. 31:5; 37:35

38:7 f Judg. 6:17, 21, 36–40; 2 Kin. 20:8; Is. 7:11

38:11 g Ps. 27:13; 116:9

38:11 2 Heb. Yah, Yah

38:11 3 LXX omits among the inhabitants of the world

38:11 4 So with some Heb. mss.; MT, Vg. rest; Tg. land

38:12 h Job 7:6

38:14 i Is. 59:11; Ezek. 7:16; Nah. 2:7

38:14 5 So with Bg.; MT, DSS Lord

38:14 6 Be my surety

38:15 j Job 7:11; 10:1; Is. 38:17

38:15 7 So with MT, Vg.; DSS, Tg. And shall I say to Him; LXX omits first half of this verse

38:18 k Ps. 6:5; 30:9; 88:11; 115:17; (Eccl. 9:10)

38:19 l Deut. 4:9; 6:7; Ps. 78:3, 4

38:21 m 2 Kin. 20:7

38:22 n 2 Kin. 20:8

Isaiah 39

39:1 a 2 Kin. 20:12–19; 2 Chr. 32:31; Is. 39:1–8

39:1 1 Berodach-Baladan, 2 Kin. 20:12

39:2 b 2 Chr. 32:25, 31; Job 31:25

39:3 c Deut. 28:49; Jer. 5:15

39:6 d 2 Kin. 24:13; 25:13–15; Jer. 20:5

39:7 e Dan. 1:1–7

39:8 f 1 Sam. 3:18

Isaiah 40

40:2 a Is. 61:7

40:2 1 Lit. to the heart of

40:3 b Matt. 3:3; Mark 1:3; Luke 3:4–6; John 1:23

40:3 c (Mal. 3:1; 4:5, 6)

40:3 d Ps. 68:4

40:3 2 So with MT, Tg., Vg.; LXX omits in the desert

40:4 e Is. 45:2

40:4 3 Or a plain

40:5 f Is. 35:2

40:6 g Job 14:2; James 1:10; 1 Pet. 1:24, 25

40:6 4 So with MT, Tg.; DSS, LXX, Vg. I

40:8 h (John 12:34)

40:10 i Is. 59:16, 18

40:10 j Is. 62:11; Rev. 22:12

40:10 5 in strength

40:10 6 recompense

40:11 k Jer. 31:10; (Ezek. 34:23, 31); Mic. 5:4; (John 10:11, 14–16; Heb. 13:20; 1 Pet. 2:25)

40:12 l Prov. 30:4

40:12 7 So with MT, LXX, Vg.; DSS adds of the sea; Tg. adds of the world

40:12 8 A span .5 cubit, 9 inches; or the width of His hand

40:13 m Job 21:22; Rom. 11:34; (1 Cor. 2:16)

40:14 n Job 36:22, 23

40:17 o Dan. 4:35

40:17 p Ps. 62:9

40:18 q Ex. 8:10; 15:11; 1 Sam. 2:2; Is. 46:5; (Mic. 7:18); Acts 17:29

40:19 r Ps. 115:4–8; Is. 41:7; 44:10; Hab. 2:18, 19

40:20 s 1 Sam. 5:3, 4; Is. 41:7; 46:7; Jer. 10:3

40:20 9 an offering

40:21 t Ps. 19:1; Is. 37:26; Acts 14:17; Rom. 1:19

40:22 u Job 9:8; Ps. 104:2; Is. 42:5; 44:24; Jer. 10:12

40:22 v Job 36:29; Ps. 19:4

40:23 w Job 12:21; Ps. 107:40; Is. 34:12; (1 Cor. 1:26–29)

40:23 10 reduces

40:25 x (Deut. 4:15); Is. 40:18; (John 14:9; Col. 1:15)

40:26 y Ps. 147:4

40:27 z Is. 54:7, 8

40:28 a Ps. 147:5; Eccl. 11:5; Rom. 11:33

40:31 b Is. 30:15; 49:23

40:31 c (Job 17:9); Ps. 103:5; (2 Cor. 4:8–10, 16)

Isaiah 41

41:1 a Hab. 2:20; Zech. 2:13

41:1 b Is. 1:18

41:2 c Is. 46:11

41:2 d Gen. 14:14; Is. 45:1, 13

41:3 1 Lit. in peace

41:4 e Is. 41:26

41:4 f Rev. 1:8, 17; 22:13

41:4 g Is. 43:10; 44:6

41:6 h Is. 40:19

41:6 2 Lit. Be strong

41:7 i Is. 44:13

41:7 j Is. 40:19

41:7 k Is. 40:20

41:7 3 refiner

41:7 4 Or The soldering is good

41:8 l Deut. 7:6; 10:15; Ps. 135:4; (Is. 43:1)

41:8 m 2 Chr. 20:7; James 2:23

41:10 n Is. 41:13, 14; 43:5

41:10 o (Deut. 31:6)

41:11 p Ex. 23:22; Is. 45:24; 60:12; Zech. 12:3

41:12 5 Lit. Men of your strife

41:14 q Job 25:6; Ps. 22:6

41:15 r Mic. 4:13; Hab. 3:12; (2 Cor. 10:4)

41:16 s Jer. 51:2

41:16 t Is. 45:25

41:17 u Ps. 94:14; Rom. 11:2

41:18 v Is. 35:6, 7; 43:19; 44:3

41:18 w Ps. 107:35

41:19 x Is. 35:1

41:20 y Job 12:9; Is. 66:14

41:21 z Is. 43:15

41:22 a Is. 45:21

41:22 b Is. 43:9

41:22 6 Lit. set our heart on them

41:23 c Is. 42:9; 44:7, 8; 45:3; (John 13:19)

41:23 d Jer. 10:5

41:24 e Ps. 115:8; Is. 44:9; (Rom. 3:10–20; 1 Cor. 8:4)

41:25 f Ezra 1:2

41:25 g Is. 41:2; Jer. 50:3

41:25 7 East

41:26 h Is. 43:9

41:27 i Is. 41:4

41:27 j Is. 40:9; Nah. 1:15

41:28 k Is. 63:5

41:29 l Is. 41:24

41:29 8 So with MT, Vg.; DSS, Syr., Tg. nothing; LXX omits first line

Isaiah 42

42:1 a Is. 43:10; 49:3, 6; Matt. 12:18; (Phil. 2:7)

42:1 b Matt. 3:17; 17:5; Mark 1:11; Luke 3:22; Eph. 1:6

42:1 c (Is. 11:2); Matt. 3:16; (Luke 4:18, 19, 21); John 3:34

42:1 1 Chosen

42:3 2 dimly burning

42:3 3 extinguish

42:4 d (Gen. 49:10)

42:5 e Is. 44:24; Zech. 12:1

42:5 f Job 12:10; 33:4; Is. 57:16; Dan. 5:23; Acts 17:25

42:6 g Is. 43:1

42:6 h Is. 49:8

42:6 i Is. 49:6; Luke 2:32; (Acts 10:45; 13:47; Gal. 3:14)

42:7 j Is. 35:5

42:7 k Is. 61:1; Luke 4:18; (2 Tim. 2:26; Heb. 2:14)

42:7 l Is. 9:2

42:8 m Ex. 20:3–5; Is. 48:11

42:10 n Ps. 33:3; 40:3; 98:1

42:10 o Ps. 107:23

42:10 4 Lit. its fullness

42:13 p Is. 31:4

42:14 5 childbirth

42:17 q Ps. 97:7; Is. 1:29; 44:11; 45:16

42:19 r Is. 43:8; Ezek. 12:2; (John 9:39, 41)

42:20 s Rom. 2:21

42:22 6 Or trapped in caves

42:24 t Is. 65:2

42:25 u 2 Kin. 25:9

42:25 v Is. 1:3; 5:13; Hos. 7:9

42:25 w Is. 29:13

Isaiah 43

43:1 a Is. 43:5; 44:6

43:1 b Is. 42:6; 45:4

43:2 c (Ps. 66:12; 91:3)

43:2 d (Deut. 31:6); Jer. 30:11

43:2 e Dan. 3:25

43:3 f (Prov. 11:8; 21:18)

43:4 g Is. 63:9

43:5 h Is. 41:10; 44:2; Jer. 30:10; 46:27, 28

43:5 i Is. 54:7

43:6 j Is. 49:12

43:7 k Is. 63:19; James 2:7

43:7 l Ps. 100:3; Is. 29:23; (John 3:2, 3; 2 Cor. 5:17; Eph. 2:10)

43:8 m Is. 6:9; 42:19; Ezek. 12:2

43:8 n Is. 29:18

43:9 o Is. 41:21, 22, 26

43:10 p Is. 44:8

43:10 q Is. 55:4

43:10 r Is. 41:4; 44:6

43:11 s Is. 45:21; Hos. 13:4

43:12 t Deut. 32:16; Ps. 81:9

43:12 u Is. 44:8

43:13 v Ps. 90:2; Is. 48:16

43:13 w Job 9:12; Is. 14:27

43:15 x Is. 41:20, 21

43:16 y Ex. 14:16, 21, 22; Ps. 77:19; Is. 51:10

43:16 z Josh. 3:13

43:17 a Ex. 14:4–9, 25

43:18 b Jer. 16:14

43:19 c Is. 42:9; 48:6; (2 Cor. 5:17; Rev. 21:5)

43:19 d Ex. 17:6; Num. 20:11; Deut. 8:15; Ps. 78:16; Is. 35:1, 6

43:20 e Is. 48:21

43:21 f Ps. 102:18; Is. 42:12; (Luke 1:74, 75; Eph. 1:5, 6; 1 Pet. 2:9)

43:21 g Jer. 13:11

43:22 h Mic. 6:3; Mal. 1:13; 3:14

43:23 i Amos 5:25

43:24 j Ps. 95:10; Is. 1:14; 7:13; Ezek. 6:9; Mal. 2:17

43:25 k Is. 44:22; Jer. 50:20; (Acts 3:19)

43:25 l Ezek. 36:22

43:25 m Is. 1:18; Jer. 31:34

43:26 1 justified

43:27 2 interpreters

43:28 n Ps. 79:4; Jer. 24:9; Dan. 9:11; Zech. 8:13

Isaiah 44

44:6 a Is. 41:4; (Rev. 1:8, 17; 22:13)

44:7 b Is. 41:4, 22, 26

44:8 c Is. 41:22

44:8 d Is. 43:10, 12

44:8 e Deut. 4:35; 32:39; 1 Sam. 2:2; 2 Sam. 22:32; Is. 45:5; Joel 2:27

44:9 f Is. 41:24

44:9 g Ps. 115:4

44:10 h Is. 41:29; Jer. 10:5; Hab. 2:18; Acts 19:26

44:11 i Ps. 97:7; Is. 1:29; 42:17

44:12 j Is. 40:19; Jer. 10:3–5

44:14 1 Lit. appropriates

44:18 k Is. 45:20

44:18 l (Ps. 81:12); Is. 6:9, 10; 29:10; 2 Thess. 2:11

44:18 m Jer. 10:14

44:18 2 Lit. smeared over

44:19 n Is. 46:8

44:20 o Job 15:31; Hos. 4:12; Rom. 1:21, 22; 2 Thess. 2:11; 2 Tim. 3:13

44:20 p Is. 57:11; 59:3, 4, 13; Rom. 1:25

44:21 q Is. 49:15

44:22 r Is. 43:25

44:22 s Is. 43:1; 1 Cor. 6:20; (1 Pet. 1:18, 19)

44:23 t Ps. 69:34; Is. 42:10; 49:13; Jer. 51:48; Rev. 18:20

44:23 u Is. 49:3; 60:21

44:24 v Is. 43:14

44:24 w Is. 43:1

44:24 x Job 9:8

44:24 3 By Himself

44:25 y Is. 47:13

44:25 z Jer. 50:36

44:25 a 2 Sam. 15:31; Job 5:12–14; Ps. 33:10; Is. 29:14; Jer. 51:57; 1 Cor. 1:20, 27

44:26 b Zech. 1:6; Matt. 5:18

44:27 c Jer. 50:38; 51:36

44:28 d 2 Chr. 36:22; Ezra 1:1; Is. 45:13

44:28 e Ezra 6:7

Isaiah 45

45:1 a Is. 44:28

45:1 b Ps. 73:23; Is. 41:13

45:1 c Dan. 5:30

45:1 d Job 12:21; Is. 45:5

45:1 1 strengthened or sustained

45:2 e Is. 40:4

45:2 f Ps. 107:16

45:2 2 Tg. I will trample down the walls; Vg. I will humble the great ones of the earth

45:2 3 DSS, LXX mountains

45:3 g Is. 41:23

45:3 h Ex. 33:12

45:4 i Is. 44:1

45:5 j Deut. 4:35; 32:39; Is. 44:8

45:5 k Is. 45:14, 18

45:5 l Ps. 18:32

45:6 m Ps. 102:15; Is. 37:20; Mal. 1:11

45:6 n (Is. 11:9; 52:10)

45:7 o Is. 31:2; 47:11; Amos 3:6

45:8 p Ps. 85:11

45:9 q Is. 64:8

45:9 r Jer. 18:6; Rom. 9:20, 21

45:11 s Is. 8:19

45:11 t Jer. 31:9

45:11 u Is. 29:23; 60:21; 64:8

45:12 v Is. 42:5; Jer. 27:5

45:12 w Gen. 1:26

45:12 x Gen. 2:1; Neh. 9:6

45:13 y Is. 41:2

45:13 z 2 Chr. 36:22; Is. 44:28

45:13 a (Rom. 3:24)

45:13 4 Or make all his ways straight

45:14 b Ps. 68:31; 72:10, 11; Is. 14:1; 49:23; 60:9, 10, 14, 16; Zech. 8:22, 23

45:14 c Ps. 149:8

45:14 d Jer. 16:19; Zech. 8:20–23; 1 Cor. 14:25

45:14 e Is. 45:5

45:15 f Ps. 44:24; Is. 57:17

45:16 g Is. 44:11

45:17 h Is. 26:4; (Rom. 11:26)

45:17 i Is. 51:6

45:17 j Is. 29:22

45:18 k Is. 42:5

45:18 l Gen. 1:26; Ps. 115:16; Acts 17:26

45:18 m Is. 45:5

45:18 5 Or empty, a waste

45:19 n Deut. 30:11

45:19 o Ps. 19:8; Is. 45:23; 63:1

45:19 6 Or in a waste place

45:20 p Is. 44:9; 46:7; Jer. 10:5

45:21 q Is. 41:22; 43:9

45:21 r Is. 44:8

45:22 s Ps. 22:27; 65:5

45:23 t Gen. 22:16; Is. 62:8; (Heb. 6:13)

45:23 u Rom. 14:11; (Phil. 2:10)

45:23 v Deut. 6:13; Ps. 63:11; Is. 19:18; 65:16

45:24 w Is. 54:17; (Jer. 23:5; 1 Cor. 1:30)

45:24 x Is. 41:11

45:24 7 Or Only in the LORD are all righteousness and strength

45:25 y Is. 45:17

45:25 z 1 Cor. 1:31

Isaiah 46

46:1 a Is. 21:9; Jer. 50:2

46:1 b Jer. 10:5

46:2 c Judg. 18:17, 18, 24; 2 Sam. 5:21; Jer. 48:7; Hos. 10:5, 6

46:3 d Deut. 32:11; Ps. 71:6; Is. 63:9

46:3 1 Lit. the belly

46:4 e Mal. 3:6

46:4 f Ps. 48:14

46:5 g Is. 40:18, 25

46:6 h Is. 40:19; 41:6; Jer. 10:4

46:6 i Is. 44:12

46:7 j Is. 45:20; 46:1; Jer. 10:5

46:7 k Is. 45:20

46:8 l Is. 44:19

46:8 2 be men, take courage

46:9 m Deut. 32:7; Is. 42:9; 65:17

46:9 n Is. 45:5, 21

46:10 o Is. 45:21; 48:3

46:10 p Ps. 33:11; Prov. 19:21; 21:30; Is. 14:24; 25:1; Acts 5:39; Heb. 6:17

46:11 q Is. 41:2, 25

46:11 r Is. 44:28

46:11 s Num. 23:19

46:12 t Ps. 76:5; Is. 48:4; Zech. 7:11, 12; Mal. 3:13

46:12 u (Rom. 10:3)

46:13 v (Rom. 1:17)

46:13 w Hab. 2:3

46:13 x Is. 62:11; Joel 3:17; (1 Pet. 2:6)

46:13 3 delay

Isaiah 47

47:1 a Jer. 48:18

47:1 b Is. 3:26

47:1 c Is. 14:18–23; Jer. 25:12; 50:1—51:64

47:1 1 dainty

47:2 d Ex. 11:5; Jer. 25:10

47:3 e Is. 3:17; 20:4

47:3 f (Rom. 12:19)

47:4 g Jer. 50:34

47:5 h 1 Sam. 2:9

47:5 i Is. 13:19; (Dan. 2:37); Rev. 17:18

47:6 j 2 Sam. 24:14

47:6 k Is. 43:28

47:6 l Deut. 28:49, 50

47:7 m Rev. 18:7

47:7 n Is. 42:25; 46:8

47:7 o Deut. 32:29; Jer. 5:31; Ezek. 7:2, 3

47:9 p Ps. 73:19; 1 Thess. 5:3; Rev. 18:8

47:10 q Is. 29:15; Ezek. 8:12; 9:9

47:10 2 led you astray

47:11 r Is. 13:6; Jer. 51:8, 43; Luke 17:27; 1 Thess. 5:3

47:11 s Is. 29:5

47:11 3 Lit. to cover it or atone for it

47:13 t Is. 57:10

47:13 u Is. 8:19; 44:25; 47:9; Dan. 2:2, 10

47:13 4 Lit. viewers of the heavens

47:13 5 Lit. those giving knowledge for new moons

47:14 v Is. 5:24; Nah. 1:10; Mal. 4:1

47:14 w (Is. 10:17); Jer. 51:58

47:15 x Rev. 18:11

47:15 6 own side or way

Isaiah 48

48:1 a Is. 58:2; Jer. 4:2; 5:2

48:2 b Is. 52:1; 64:10

48:2 c Is. 10:20; Jer. 7:4; 21:2; Mic. 3:11; Rom. 2:17

48:3 d Is. 44:7, 8; 46:10

48:3 e Josh. 21:45; Is. 42:9

48:4 f Ex. 32:9; Deut. 31:27; Ezek. 2:4; 3:7

48:4 1 Heb. hard

48:8 g Deut. 9:7, 24; Ps. 58:3; Is. 46:3, 8

48:9 h Ps. 79:9; 106:8; Is. 43:25; Ezek. 20:9, 14, 22, 44

48:9 i (Neh. 9:30, 31); Ps. 78:38; Is. 30:18; 65:8

48:9 2 delay

48:10 j Ps. 66:10; Jer. 9:7

48:10 k Deut. 4:20; 1 Kin. 8:51; Jer. 11:4

48:11 l Lev. 22:2, 32; Deut. 32:26, 27; Ezek. 20:9

48:11 m Is. 42:8

48:12 n Deut. 32:39

48:12 o Is. 44:6; (Rev. 22:13)

48:13 p Ex. 20:11; Ps. 102:25; Is. 42:5; 45:12, 18; Heb. 1:10–12

48:13 q Is. 40:26

48:14 r Is. 45:1

48:14 s Is. 44:28; 47:1–15

48:15 t Is. 45:1, 2

48:16 u Is. 45:19

48:16 v Is. 61:1; Zech. 2:8, 9, 11

48:16 3 Heb. verb is sing.; or Has sent Me and His Spirit

48:17 w Is. 43:14

48:17 x Ps. 32:8; Is. 49:9, 10

48:18 y Deut. 5:29; Ps. 81:13

48:18 z Deut. 28:1–14; Ps. 119:165; Is. 32:16–18; 66:12

48:19 a Gen. 22:17; Is. 10:22; 44:3, 4; 54:3; Jer. 33:22; Hos. 1:10

48:20 b Jer. 50:8; 51:6, 45; Zech. 2:6, 7; Rev. 18:4

48:20 c (Ex. 19:4–6)

48:21 d (Is. 41:17, 18)

48:21 e Ex. 17:6; Ps. 105:41

48:22 f (Is. 57:21)

Isaiah 49

49:1 a Is. 41:1

49:1 b Jer. 1:5; Matt. 1:20; Luke 1:35; John 1:14; 10:36

49:1 1 Lit. inward parts

49:2 c Is. 11:4; Hos. 6:5; (Heb. 4:12); Rev. 1:16; 2:12

49:2 d Is. 51:16

49:2 e Ps. 45:5

49:3 f (Is. 41:8; 42:1; Zech. 3:8)

49:3 g Is. 44:23; Matt. 12:18; (John 13:31, 32; 14:13; 15:8; 17:4; Eph. 1:6)

49:4 h (Ezek. 3:19)

49:4 2 justice

49:4 3 recompense

49:5 i Matt. 23:37; (Rom. 11:25–29)

49:5 4 Qr., DSS, LXX gathered to Him; Kt. not gathered

49:6 j Is. 42:6; 51:4; (Luke 2:32); Acts 13:47; (Gal. 3:14)

49:7 k (Ps. 22:6; Is. 53:3; Matt. 26:67; 27:41); Mark 15:29; Luke 23:35

49:7 l (Is. 52:15)

49:7 5 Lit. his or its

49:7 6 Lit. who is despised of soul

49:8 m Ps. 69:13; 2 Cor. 6:2

49:8 n Is. 42:6

49:8 7 favorable

49:8 8 keep

49:8 9 inheritances

49:9 o Is. 61:1; Zech. 9:12; Luke 4:18

49:10 p Is. 33:16; 48:21; Rev. 7:16

49:10 q Ps. 121:6

49:10 r Ps. 23:2; Is. 40:11; 48:17

49:11 s Is. 40:4

49:12 t Is. 43:5, 6

49:13 u Is. 44:23

49:14 v Is. 40:27

49:15 w Ps. 103:13; Mal. 3:17

49:15 x Rom. 11:29

49:15 10 Lit. From having compassion

49:16 y Ex. 13:9; Song 8:6; Hag. 2:23

49:17 11 DSS, LXX, Tg., Vg. builders

49:18 z Is. 60:4; John 4:35

49:18 a Prov. 17:6

49:19 b Is. 54:1, 2; Zech. 10:10

49:20 c Is. 60:4

49:20 d (Matt. 3:9; Rom. 11:11)

49:22 e Is. 60:4

49:22 12 banner

49:22 13 Lit. bosom

49:23 f Ps. 72:11; Is. 52:15

49:23 g Ps. 72:9; Mic. 7:17

49:23 h Ps. 34:22; (Rom. 5:5)

49:24 i Matt. 12:29; Luke 11:21, 22

49:24 14 So with MT, Tg.; DSS, Syr., Vg. of the mighty; LXX unjustly

49:26 j Is. 9:20

49:26 k Rev. 14:20

49:26 l Ps. 9:16; Is. 60:16

Isaiah 50

50:1 a Deut. 24:1; Jer. 3:8

50:1 b Deut. 32:30; 2 Kin. 4:1; Neh. 5:5

50:1 c Is. 52:3

50:2 d Ps. 106:9; Nah. 1:4

50:3 e Ex. 10:21

50:3 f Is. 13:10; Rev. 6:12

50:4 g Ex. 4:11

50:4 h Matt. 11:28

50:5 i Ps. 40:6; Is. 35:5

50:5 j Matt. 26:39; Mark 14:36; Luke 22:42; John 8:29; 14:31; 15:10; Acts 26:19; (Phil. 2:8; Heb. 5:8; 10:7)

50:6 k Matt. 27:26; John 18:22

50:6 l Matt. 26:67; 27:30; Mark 14:65; 15:19

50:6 m Lam. 3:30

50:7 n Ezek. 3:8, 9; Luke 9:51

50:8 o Acts 2:24; (Rom. 8:32–34)

50:8 1 Lit. master of My judgment

50:9 p Job 13:28; Ps. 102:26; Heb. 1:11

50:9 q Is. 51:6, 8

50:10 r Ps. 23:4

50:10 s 2 Chr. 20:20

50:11 t (John 9:39)

50:11 u Ps. 16:4

Isaiah 51

51:1 a (Rom. 9:30–32)

51:1 1 pursue

51:2 b Rom. 4:1–3; Heb. 11:11

51:2 c Gen. 12:1

51:2 d Gen. 24:35; Deut. 1:10; Ezek. 33:24

51:3 e Is. 40:1; 52:9; Ps. 102:13

51:3 f Gen. 13:10; Joel 2:3

51:4 g Is. 2:3

51:4 h Is. 42:6

51:5 i Is. 46:13

51:5 j Ps. 67:4

51:5 k Is. 60:9

51:5 l (Rom. 1:16)

51:6 m Is. 40:26

51:6 n Ps. 102:25, 26; Is. 13:13; 34:4; Matt. 24:35; Heb. 1:10–12; 2 Pet. 3:10

51:6 o Is. 24:19, 20; 50:9; Heb. 1:10–12

51:6 p Is. 45:17

51:6 2 broken

51:7 q Ps. 37:31; Jer. 31:33; (Heb. 10:16)

51:7 r Is. 25:8; 54:4; (Matt. 5:11, 12; 10:28; Acts 5:41)

51:8 s Is. 50:9

51:9 t Ps. 44:23

51:9 u Ps. 93:1

51:9 v Ps. 44:1

51:9 w Job 26:12; Ps. 89:10; Is. 30:7

51:9 x Ps. 87:4

51:9 y Ps. 74:13; Is. 27:1

51:10 z Ex. 14:21; Is. 63:11–13

51:11 a Is. 35:10; Jer. 31:11, 12

51:12 b 2 Cor. 1:3

51:12 c Ps. 118:6; Is. 2:22

51:12 d Is. 40:6, 7; James 1:10; 1 Pet. 1:24

51:13 e Deut. 6:12; 8:11; Is. 17:10; Jer. 2:32

51:13 f Ps. 104:2

51:13 g Job 20:7

51:14 h Zech. 9:11

51:15 i Job 26:12

51:16 j Deut. 18:18; Is. 59:21; John 3:34

51:16 k Ex. 33:22; Is. 49:2

51:16 l Is. 65:17

51:16 3 establish

51:17 m Is. 52:1

51:17 n Job 21:20; Is. 29:9; Jer. 25:15; Rev. 14:10; 16:19

51:19 o Is. 47:9

51:19 p Amos 7:2

51:20 q Lam. 2:11

51:21 r Lam. 3:15

51:22 s Is. 3:12, 13; 49:25; Jer. 50:34

51:23 t Is. 14:2; Jer. 25:17, 26–28; Zech. 12:2

51:23 4 Lit. your soul

Isaiah 52

52:1 a Neh. 11:1; Is. 48:2; 64:10; Zech. 14:20, 21; Matt. 4:5; (Rev. 21:2–27)

52:2 b Is. 3:26

52:2 c Is. 9:4; 10:27; 14:25; Zech. 2:7

52:3 d Ps. 44:12; Jer. 15:13

52:3 e Is. 45:13

52:4 f Gen. 46:6

52:4 1 As resident aliens

52:5 g Ezek. 36:20, 23; Rom. 2:24

52:5 2 DSS Mock; LXX Marvel and wail; Tg. Boast themselves; Vg. Treat them unjustly

52:7 h Is. 40:9; 61:1; Nah. 1:15; Rom. 10:15; Eph. 6:15

52:7 i Ps. 93:1; Is. 24:23

52:10 j Ps. 98:1–3

52:10 k Luke 3:6

52:10 3 Revealed His power

52:11 l Is. 48:20; Jer. 50:8; Zech. 2:6, 7; 2 Cor. 6:17

52:11 m Lev. 22:2; (Is. 1:16)

52:12 n Ex. 12:11, 33; Deut. 16:3

52:12 o Mic. 2:13

52:12 p Ex. 14:19, 20; Is. 58:8

52:13 q Is. 42:1

52:13 r Is. 57:15; Phil. 2:9

52:13 4 prosper

52:13 5 Lit. be lifted up

52:14 s Ps. 22:6, 7; Matt. 26:67; 27:30; John 19:3

52:14 6 appearance

52:15 t Num. 19:18–21; Ezek. 36:25

52:15 u Rom. 15:21; (Eph. 3:5, 9); 1 Pet. 1:2

52:15 7 Or startle

Isaiah 53

53:1 a John 12:38; Rom. 10:16

53:2 1 Stately form

53:2 2 splendor

53:2 3 Lit. appearance

53:3 b Ps. 22:6; (Is. 49:7; Matt. 27:30, 31; Luke 18:31–33; 23:18)

53:3 c (Heb. 4:15)

53:3 d (John 1:10, 11)

53:3 4 Or forsaken

53:3 5 Lit. pains

53:3 6 Lit. sickness

53:4 e (Matt. 8:17; Heb. 9:28; 1 Pet. 2:24)

53:4 7 Lit. sicknesses

53:4 8 Lit. pains

53:4 9 reckoned

53:4 10 Struck down

53:5 f (Is. 53:10; Rom. 4:25; 1 Cor. 15:3, 4)

53:5 g (1 Pet. 2:24, 25)

53:5 11 Or pierced through

53:5 12 crushed

53:5 13 Blows that cut in

53:6 14 Lit. has caused to land on Him

53:7 h Matt. 26:63; 27:12–14; Mark 14:61; 15:5; Luke 23:9; John 19:9

53:7 i Acts 8:32, 33; Rev. 5:6

53:8 j Matt. 27:11–26; Luke 23:1–25

53:8 k (Dan. 9:26)

53:8 15 confinement

53:9 l Matt. 27:57–60; Luke 23:33

53:9 m 1 Pet. 2:22; 1 John 3:5

53:9 16 Lit. he or He

53:10 n John 1:29; Acts 2:24; (2 Cor. 5:21)

53:10 17 crush

53:11 o (1 John 2:1)

53:11 p Is. 42:1

53:11 q (Acts 13:38, 39; Rom. 5:15–18)

53:11 18 So with MT, Tg., Vg.; DSS, LXX From the labor of His soul He shall see light

53:12 r Ps. 2:8

53:12 s Col. 2:15

53:12 t Is. 50:6; (Rom. 3:25)

53:12 u Matt. 27:38; Mark 15:28; Luke 22:37; 2 Cor. 5:21

53:12 v Luke 23:34

53:12 19 plunder

Isaiah 54

54:1 a Gal. 4:27

54:2 b Is. 49:19, 20

54:3 c Is. 14:2; 49:22, 23; 60:9

54:4 d Is. 41:10

54:5 e Jer. 3:14; Hos. 2:19

54:5 f Zech. 14:9; Rom. 3:29

54:6 g Is. 62:4

54:7 h Ps. 30:5; Is. 26:20; 60:10; 2 Cor. 4:17

54:7 i (Is. 43:5; 56:8)

54:8 j Is. 55:3; Jer. 31:3

54:9 k Gen. 8:21; 9:11; (2 Pet. 3:6, 7)

54:9 l Is. 12:1; Ezek. 39:29

54:10 m Ps. 46:2; Is. 51:6; Matt. 5:18

54:10 n 2 Sam. 23:5; Ps. 89:33, 34; Is. 55:3; 59:21; 61:8

54:11 o 1 Chr. 29:2; Job 28:16; Rev. 21:18, 19

54:13 p Jer. 31:34; (John 6:45; 1 Cor. 2:10); 1 Thess. 4:9; (1 John 2:20)

54:13 q Ps. 119:165

54:15 r Is. 41:11–16

54:16 1 Or weapon

54:16 2 destroyer

54:17 s Is. 17:12–14; 29:8

54:17 t Is. 45:24, 25; 54:14

Isaiah 55

55:1 a (Matt. 5:6; John 4:14; 7:37; Rev. 21:6; 22:17)

55:1 b (Matt. 13:44; Rev. 3:18)

55:2 1 Lit. weigh out silver

55:3 c Matt. 11:28

55:3 d Is. 54:8; 61:8; Jer. 32:40

55:3 e 2 Sam. 7:8; Ps. 89:28; (Acts 13:34)

55:4 f (John 18:37; Rev. 1:5)

55:4 g (Jer. 30:9; Ezek. 34:23; Dan. 9:25)

55:5 h Is. 52:15; Eph. 2:11, 12

55:5 i Is. 60:5

55:5 j Is. 60:9

55:6 k Matt. 5:25; 25:11; John 7:34; 8:21; 2 Cor. 6:2; (Heb. 3:13)

55:6 l Ps. 32:6; Is. 49:8

55:7 m Is. 1:16

55:7 n Is. 59:7; Zech. 8:17

55:7 o Ps. 130:7; Jer. 3:12

55:7 2 Lit. man of iniquity

55:8 p 2 Sam. 7:19

55:9 q Ps. 103:11

55:10 r Deut. 32:2

55:11 s Is. 45:23; Matt. 24:35

55:11 t Is. 46:9–11

55:11 3 empty, without fruit

55:12 u Is. 35:10

55:12 v Ps. 98:8

55:12 w 1 Chr. 16:33

55:13 x Is. 41:19

55:13 y Mic. 7:4

55:13 z Jer. 13:11

Isaiah 56

56:1 a Is. 46:13; Matt. 3:2; 4:17; Rom. 13:11, 12

56:2 b Ex. 20:8–11; 31:13–17; Is. 58:13; Jer. 17:21, 22; Ezek. 20:12, 20

56:3 c Is. 14:1; (Eph. 2:12–19)

56:3 d Deut. 23:1; Jer. 38:7; Acts 8:27

56:5 e 1 Tim. 3:15

56:5 f (1 John 3:1, 2)

56:5 1 Lit. him

56:7 g (Is. 2:2, 3; 60:11; Mic. 4:1, 2)

56:7 h Matt. 21:13; Mark 11:17; Luke 19:46

56:7 i (Rom. 12:1; Heb. 13:15; 1 Pet. 2:5)

56:7 j Is. 60:7

56:7 k Matt. 21:13

56:7 l (Mal. 1:11)

56:8 m Ps. 147:2; Is. 11:12; 27:12; 54:7

56:8 n Is. 60:3–11; 66:18–21; (John 10:16)

56:9 o Jer. 12:9

56:10 p Matt. 15:14

56:10 q Phil. 3:2

56:10 2 Or Dreaming

56:11 r Is. 28:7; Ezek. 13:19; (Mic. 3:5, 11)

56:11 s Ezek. 34:2–10

56:11 3 Lit. strong of soul

56:11 4 Lit. do not know satisfaction

56:12 t Is. 28:7

56:12 u Ps. 10:6; Prov. 23:35; Is. 22:13; Luke 12:19; 1 Cor. 15:32

56:12 v 2 Pet. 3:4

Isaiah 57

57:1 a Ps. 12:1

57:1 b 1 Kin. 14:13

57:1 1 Lit. the face of evil

57:2 c 2 Chr. 16:14

57:3 d Is. 1:4; Matt. 16:4

57:5 e 2 Kin. 16:4

57:5 f 2 Kin. 23:10; Ps. 106:37, 38; Jer. 7:31; Ezek. 16:20

57:6 g Jer. 3:9; Hab. 2:19

57:6 h Jer. 5:9, 29; 9:9

57:7 i Jer. 3:6; Ezek. 16:16

57:7 j Ezek. 23:41

57:8 k Ezek. 16:26

57:8 2 Lit. cut

57:8 3 Lit. hand, a euphemism

57:9 l Hos. 7:11

57:9 m Ezek. 23:16, 40

57:10 n Jer. 2:25; 18:12

57:11 o Prov. 29:25; Is. 51:12, 13

57:11 p Ps. 50:21; Eccl. 8:11; Is. 42:14

57:11 4 remained silent

57:14 q Is. 40:3; 62:10; Jer. 18:15

57:15 r Job 6:10; Luke 1:49

57:15 s Ps. 68:35; Zech. 2:13

57:15 t Ps. 34:18; 51:17; Is. 66:2

57:15 u Ps. 147:3; Is. 61:1–3

57:16 v Ps. 85:5; 103:9; (Mic. 7:18)

57:16 w Num. 16:22; Job 34:14; Heb. 12:9

57:17 x Is. 2:7; 56:11; Jer. 6:13

57:17 y Is. 8:17; 45:15; 59:2

57:17 z Is. 9:13

57:17 5 Or turning back

57:18 a Jer. 3:22

57:18 b Is. 61:2

57:19 c Is. 6:7; 51:16; 59:21; Heb. 13:15

57:19 d Acts 2:39; Eph. 2:17

57:20 e Job 15:20; Prov. 4:16; Jude 13

57:21 f Is. 48:22

Isaiah 58

58:1 a Mic. 3:8

58:1 1 do not hold back

58:3 b Mal. 3:13–18; Luke 18:12

58:3 c Lev. 16:29; 23:27

58:3 2 Lit. drive hard

58:4 d 1 Kin. 21:9

58:5 e Zech. 7:5

58:5 f Lev. 16:29

58:5 g Esth. 4:3; Job 2:8; Dan. 9:3

58:6 h Luke 4:18, 19

58:6 i Neh. 5:10–12

58:6 j Jer. 34:9

58:6 3 Lit. bonds of the yoke

58:7 k Ezek. 18:7; Matt. 25:35

58:7 l Job 31:19–22; James 2:14–17

58:7 m Gen. 29:14; Neh. 5:5

58:7 4 wandering

58:8 n Job 11:17

58:8 o Ex. 14:19; Is. 52:12

58:9 p Ps. 12:2; Is. 59:13

58:9 5 Lit. sending out of

58:10 6 Or gloom

58:12 q Is. 61:4

58:12 7 Lit. Paths

58:13 r Ex. 31:16, 17; 35:2, 3; Is. 56:2, 4, 6; Jer. 17:21–27

58:14 s Job 22:26; Is. 61:10

58:14 t Deut. 32:13; 33:29; Is. 33:16; Hab. 3:19

58:14 u Is. 1:20; 40:5; Mic. 4:4

Isaiah 59

59:1 a Num. 11:23; Is. 50:2; Jer. 32:17

59:2 b Is. 1:15

59:3 c Is. 1:15, 21; Jer. 2:30, 34; Ezek. 7:23; Hos. 4:2

59:3 1 bloodshed

59:4 d Is. 30:12; Jer. 7:4

59:4 e Job 15:35; Ps. 7:14; Is. 33:11

59:4 2 trouble

59:6 f Job 8:14

59:7 g Prov. 1:16; Rom. 3:15

59:7 h Prov. 6:17

59:7 i Is. 55:7

59:7 j Rom. 3:16, 17

59:8 k Is. 57:20, 21

59:8 l Ps. 125:5; Prov. 2:15

59:9 m Jer. 8:15

59:10 n Deut. 28:29; Job 5:14; Amos 8:9

59:11 o Is. 38:14; Ezek. 7:16

59:12 p Is. 24:5; 58:1

59:13 q Matt. 12:34

59:15 r Is. 5:23; 10:2; 29:21; 32:7

59:15 3 Lit. it was evil in His eyes

59:16 s Is. 41:28; 63:5; 64:7; Ezek. 22:30

59:16 t Mark 6:6

59:16 u Ps. 98:1; Is. 63:5

59:17 v Eph. 6:14, 17; 1 Thess. 5:8

59:18 w Is. 63:6; Rom. 2:6

59:19 x Ps. 113:3; Mal. 1:11

59:19 y Rev. 12:15

59:20 z Rom. 11:26

59:21 a (Heb. 8:10; 10:16)

Isaiah 60

60:1 a Eph. 5:14

60:1 b Mal. 4:2

60:3 c Is. 49:6, 23; Rev. 21:24

60:4 d Is. 49:18

60:4 e Is. 49:20–22

60:5 f (Rom. 11:25–27)

60:6 g Gen. 25:4

60:6 h Gen. 25:3; Ps. 72:10

60:6 i Is. 61:6; Matt. 2:11

60:7 j Gen. 25:13

60:7 k Is. 56:7

60:7 l Is. 60:13; Hag. 2:7, 9

60:9 m Ps. 72:10

60:9 n (Gal. 4:26)

60:9 o Jer. 3:17

60:9 p Is. 55:5

60:10 q Is. 14:1, 2; 61:5; Zech. 6:15

60:10 r Is. 49:23; Rev. 21:24

60:10 s Is. 57:17

60:10 t Is. 54:7, 8

60:11 u Is. 26:2; 60:18; 62:10; Rev. 21:25, 26

60:12 v Is. 14:2; Zech. 14:17; Matt. 21:44

60:13 w Is. 35:2

60:13 x 1 Chr. 28:2; Ps. 132:7

60:14 y Is. 45:14

60:14 z Is. 49:23; Rev. 3:9

60:14 a (Heb. 12:22; Rev. 14:1)

60:16 b Is. 49:23

60:16 c Is. 43:3

60:18 d Is. 26:1

60:18 1 devastation

60:19 e Rev. 21:23; 22:5

60:19 f Is. 41:16; 45:25; Zech. 2:5

60:20 g Amos 8:9

60:21 h Is. 52:1; Rev. 21:27

60:21 i Ps. 37:11; Matt. 5:5

60:21 j Is. 61:3; (Matt. 15:13; John 15:2)

60:21 k Is. 29:23; (Eph. 2:10)

60:22 l Matt. 13:31, 32

Isaiah 61

61:1 a Is. 11:2; Matt. 3:17; Luke 4:18, 19; John 1:32; 3:34

61:1 b Ps. 45:7; Matt. 11:5; Luke 7:22

61:1 c Ps. 147:3

61:1 d Is. 42:7; (Acts 10:43)

61:1 1 Lit. bind up

61:2 e Lev. 25:9

61:2 f Is. 34:8; Mal. 4:1, 3; (2 Thess. 1:7)

61:2 g Is. 57:18; Jer. 31:13; Matt. 5:4

61:3 h Ps. 30:11

61:3 i Is. 60:21; (Jer. 17:7, 8)

61:3 j (John 15:8)

61:3 2 Lit. appoint

61:4 k Is. 49:8; 58:12; Ezek. 36:33; Amos 9:14

61:5 l (Eph. 2:12)

61:6 m Ex. 19:6

61:6 n Is. 60:5, 11

61:7 o Is. 40:2; Zech. 9:12

61:8 p Ps. 11:7

61:8 q Is. 1:11, 13

61:8 r Gen. 17:7; Ps. 105:10; Is. 55:3; Jer. 32:40

61:8 3 Or in

61:9 s Is. 65:23

61:10 t Hab. 3:18

61:10 u Ps. 132:9, 16

61:10 v Is. 49:18; Rev. 21:2

61:11 w Ps. 72:3; 85:11

61:11 x Is. 60:18; 62:7

Isaiah 62

62:1 1 keep silent

62:2 a Is. 60:3

62:2 b Ps. 102:15, 16; 138:4, 5; 148:11, 13

62:2 c Is. 62:4, 12; 65:15

62:3 d Is. 28:5; Zech. 9:16; 1 Thess. 2:19

62:4 e Hos. 1:10; 1 Pet. 2:10

62:4 f Is. 49:14; 54:6, 7

62:4 g Is. 54:1

62:4 2 Heb. Azubah

62:4 3 Heb. Shemamah

62:4 4 Lit. My Delight Is in Her

62:4 5 Lit. Married

62:5 h Is. 65:19

62:6 i Is. 52:8; Jer. 6:17; Ezek. 3:17; 33:7

62:6 6 not be silent

62:6 7 remember

62:7 j Is. 60:18; 61:11; Jer. 33:9; Zeph. 3:19, 20

62:8 k Lev. 26:16; Deut. 28:31, 33; Judg. 6:3–6; Is. 1:7; Jer. 5:17

62:9 l Deut. 12:12; 14:23, 26

62:10 m Is. 40:3; 57:14

62:10 n Is. 11:12

62:11 o Zech. 9:9; Matt. 21:5; John 12:15

62:11 p Is. 40:10; (Rev. 22:12)

62:11 8 recompense

Isaiah 63

63:1 1 Or adorned

63:2 a (Rev. 19:13, 15)

63:3 b Lam. 1:15; Rev. 14:19, 20; 19:15

63:4 c Is. 34:8; 35:4; 61:2; Jer. 51:6

63:5 d Is. 41:28; 59:16

63:5 e (John 16:32)

63:5 f Ps. 98:1; Is. 59:16

63:9 g Judg. 10:16

63:9 h Ex. 14:19

63:9 i Deut. 7:7

63:9 j Ex. 19:4

63:9 2 Kt., LXX, Syr. not afflicted

63:10 k Ex. 15:24

63:10 l Num. 14:11; Ps. 78:40; Acts 7:51; 1 Cor. 10:1–11

63:10 m Ex. 23:21; Ps. 106:40

63:11 n Ps. 106:44, 45

63:11 o Ex. 14:30

63:11 p Num. 11:17, 25, 29; Hag. 2:5

63:11 3 MT, Vg. shepherds

63:12 q Ex. 15:6

63:12 r Ex. 14:21, 22; Josh. 3:16; Is. 11:15; 51:10

63:13 s Ps. 106:9

63:14 t 2 Sam. 7:23

63:15 u Deut. 26:15; Ps. 80:14

63:15 v Ps. 33:14

63:15 w Jer. 31:20; Hos. 11:8

63:16 x Deut. 32:6

63:16 y Job 14:21

63:17 z Is. 6:9, 10; John 12:40

63:18 a Deut. 7:6

63:18 b Ps. 74:3–7; Is. 64:11

Isaiah 64

64:1 a Ex. 19:18; Ps. 18:9; 144:5; Mic. 1:3, 4; (Hab. 3:13)

64:1 1 tear open

64:3 b Ex. 34:10

64:4 c Ps. 31:19

64:5 d Mal. 3:6

64:6 e (Phil. 3:9)

64:6 f Ps. 90:5, 6; Is. 1:30

64:6 2 Lit. a filthy garment

64:7 3 Lit. caused us to melt

64:8 g Is. 29:16; 45:9; Jer. 18:6; (Rom. 9:20, 21)

64:11 h Ezek. 24:21

64:11 4 Lit. house

64:11 5 have become a ruin

64:12 i Is. 42:14

64:12 j Ps. 83:1

64:12 6 keep silent

Isaiah 65

65:1 a Rom. 9:24; 10:20

65:1 b Is. 63:19

65:2 c Rom. 10:21

65:2 d Is. 1:2, 23

65:2 e Is. 42:24

65:3 f Deut. 32:21

65:3 g Is. 1:29

65:4 h Deut. 18:11

65:4 i Lev. 11:7; Is. 66:17

65:4 1 Unclean meats, Lev. 7:18; 19:7

65:5 j Matt. 9:11; Luke 7:39; 18:9–12

65:5 2 Cause My wrath to smoke

65:6 k Deut. 32:34

65:6 l Ps. 50:3

65:6 m Ps. 79:12

65:7 n Ex. 20:5

65:7 o Ezek. 18:6

65:7 p Is. 57:7; Ezek. 20:27, 28

65:8 q Joel 2:14

65:8 r Is. 1:9; Amos 9:8, 9

65:9 s Matt. 24:22

65:10 t Is. 33:9

65:10 u Josh. 7:24; Hos. 2:15

65:10 v Is. 55:6

65:11 w Is. 56:7

65:11 x Ezek. 23:41; (1 Cor. 10:21)

65:11 3 Lit. Troop or Fortune; a pagan deity

65:11 4 Lit. Number or Destiny; a pagan deity

65:12 y 2 Chr. 36:15, 16; Prov. 1:24; Is. 41:28; 50:2; 66:4; Jer. 7:13

65:14 z Matt. 8:12; Luke 13:28

65:14 5 Or a broken spirit

65:15 a Jer. 29:22; Zech. 8:13

65:15 b Is. 65:9, 22

65:15 c (Acts 11:26)

65:16 d Ps. 72:17; Jer. 4:2

65:16 e Deut. 6:13; Zeph. 1:5

65:17 f Is. 51:16; 66:22; (2 Pet. 3:13); Rev. 21:1

65:17 6 Lit. come upon the heart

65:19 g Is. 62:4, 5

65:19 h Is. 35:10; 51:11; Rev. 7:17; 21:4

65:20 i Eccl. 8:12, 13; Is. 3:11; 22:14

65:21 j Ezek. 28:26; 45:4; Hos. 11:11; Amos 9:14

65:22 k Is. 62:8, 9

65:22 l Ps. 92:12

65:22 m Is. 65:9, 15

65:23 n Hos. 9:12

65:23 o Is. 61:9; (Jer. 32:38, 39; Acts 2:39)

65:24 p Ps. 91:15; Is. 58:9

65:24 q Is. 30:19; Dan. 9:20–23

65:25 r Is. 11:6–9

65:25 s Gen. 3:14; Mic. 7:17

Isaiah 66

66:1 a 1 Kin. 8:27; 2 Chr. 6:18; Ps. 11:4; Matt. 5:34; Acts 17:24

66:2 b Ps. 34:18; (Is. 57:15; 61:1; Matt. 5:3, 4; Luke 18:13, 14)

66:2 c Ps. 34:18; 51:17

66:3 d (Is. 1:10–17; 58:1–7; Mic. 6:7, 8)

66:3 e Deut. 23:18

66:4 f Prov. 1:24; Is. 65:12; Jer. 7:13

66:5 g Ps. 38:20; Is. 60:15; (Luke 6:22, 23)

66:5 h Is. 5:19

66:5 i (2 Thess. 1:10; Titus 2:13)

66:12 j Is. 48:18; 60:5

66:12 k Is. 60:16

66:12 l Is. 49:22; 60:4

66:13 m Is. 51:3; (2 Cor. 1:3, 4)

66:14 n Ezek. 37:1

66:15 o Is. 9:5; (2 Thess. 1:8)

66:16 p Is. 27:1

66:16 q Is. 34:6

66:17 r Is. 65:3–8

66:17 1 Lit. After one

66:17 2 come to an end

66:18 s Is. 59:7

66:18 t Is. 45:22–25; Jer. 3:17

66:19 u Luke 2:34

66:19 v Mal. 1:11

66:19 3 So with MT, Tg.; LXX Put (cf. Jer. 46:9)

66:20 w Is. 49:22

66:20 x Is. 18:7; (Rom. 15:16)

66:21 y Ex. 19:6; Is. 61:6; 1 Pet. 2:9; Rev. 1:6

66:22 z Is. 65:17; Heb. 12:26, 27; 2 Pet. 3:13; Rev. 21:1

66:23 a Zech. 14:16

66:23 b Zech. 14:17–21

66:24 c Is. 14:11; Mark 9:44, 46, 48

Introduction to Jeremiah

Title

This book gains its title from the human author, who begins with “the words of Jeremiah…” (1:1). Jeremiah recounts more of his own life than any other prophet, telling of his ministry, the reactions of his audiences, testings, and his personal feelings. His name means “Jehovah throws,” in the sense of laying down a foundation, or “Jehovah establishes, appoints, or sends.”

Seven other Jeremiahs appear in Scripture (2 Kin. 23:31; 1 Chr. 5:24; 12:4; 12:10; 12:13; Neh. 10:2; 12:1), and Jeremiah the prophet is named at least 9 times outside of his book (cf. 2 Chr. 35:25; 36:12; 36:21, 22; Ezra 1:1; Dan. 9:2; Matt. 2:17; 16:14; 27:9). The Old and New Testaments quote Jeremiah at least 7 times: 1) Dan. 9:2 (25:11, 12; 29:10); 2) Matt. 2:18 (31:15); 3) Matt. 27:9 (18:2; 19:2, 11; 32:6–9); 4) 1 Cor. 1:31 (9:24); 5) 2 Cor. 10:17 (9:24); 6) Heb. 8:8–12 (31:31–34); and 7) Heb. 10:16, 17 (31:33, 34).

Author and Date

Jeremiah, who served as both a priest and a prophet, was the son of a priest named Hilkiah (not the High-Priest of 2 Kin. 22:8 who discovered the book of the law). He was from the small village of Anathoth (1:1), today called Anata, about 3 mi. NE of Jerusalem in Benjamin’s tribal inheritance. As an object lesson to Judah, Jeremiah remained unmarried (16:1–4). He was assisted in ministry by a scribe, named Baruch, to whom Jeremiah dictated and who copied and had custody over the writings compiled from the prophet’s messages (36:4, 32; 45:1). Jeremiah has been known as “the weeping prophet” (cf. 9:1; 13:17; 14:17), living a life of conflict because of his predictions of judgment by the invading Babylonians. He was threatened, tried for his life, put in stocks, forced to flee from Jehoiakim, publicly humiliated by a false prophet, and thrown into a pit.

Jeremiah carried out a ministry directed mostly to his own people in Judah, but which expanded to other nations at times. He appealed to his countrymen to repent and avoid God’s judgment via an invader (chaps. 7, 26). Once invasion was certain after Judah refused to repent, he pled with them not to resist the Babylonian conqueror in order to prevent total destruction (chap. 27). He also called on delegates of other nations to heed his counsel and submit to Babylon (chap. 27), and he predicted judgments from God on various nations (25:12-38; chaps. 46-51).

The dates of his ministry, which spanned 5 decades, are from the Judean king Josiah’s 13th year, noted in 1:2 (627 B.C.), to beyond the fall of Jerusalem to Babylon in 586 B.C. (Jer. 39, 40, 52). After 586 B.C., Jeremiah was forced to go with a fleeing remnant of Judah to Egypt (Jer. 43, 44). He was possibly still ministering in 570 B.C. (see note on 44:29, 30). A rabbinic note claims that when Babylon invaded Egypt in 568/67 B.C. Jeremiah was taken captive to Babylon. He could have lived even to pen the book’s closing scene ca. 561 B.C. in Babylon, when Judah’s king Jehoiachin, captive in Babylon since 597 B.C., was allowed liberties in his last days (52:31–34). Jeremiah, if still alive at that time, was between 85 and 90 years old.

Background and Setting

Background details of Jeremiah’s times are portrayed in 2 Kin. 22–25 and 2 Chr. 34–36. Jeremiah’s messages paint pictures of: 1) his people’s sin; 2) the invader God would send; 3) the rigors of siege; and 4) calamities of destruction. Jeremiah’s message of impending judgment for idolatry and other sins was preached over a period of 40 years (ca. 627–586 B.C. and beyond). His prophecy took place during the reigns of Judah’s final 5 kings (Josiah 640–609 B.C., Jehoahaz 609 B.C., Jehoiakim 609–598 B.C., Jehoiachin 598–597 B.C., and Zedekiah 597–586 B.C.).

The spiritual condition of Judah was one of flagrant idol worship (cf. chap. 2). King Ahaz, preceding his son Hezekiah long before Jeremiah in Isaiah’s day, had set up a system of sacrificing children to the god Molech in the Valley of Hinnom just outside Jerusalem (735–715 B.C.). Hezekiah led in reforms and clean-up (Is. 36:7), but his son Manasseh continued to foster child sacrifice along with gross idolatry, which continued into Jeremiah’s time (7:31; 19:5; 32:35). Many also worshiped the “queen of heaven” (7:18; 44:19). Josiah’s reforms, reaching their apex in 622 B.C., forced a repressing of the worst practices outwardly, but the deadly cancer of sin was deep and flourished quickly again after a shallow revival. Religious insincerity, dishonesty, adultery, injustice, tyranny against the helpless, and slander prevailed as the norm not the exception.

Politically momentous events occurred in Jeremiah’s day. Assyria saw its power wane gradually; then Ashurbanipal died in 626 B.C. Assyria grew so feeble that in 612 B.C. her seemingly invincible capital, Nineveh, was destroyed (cf. the book of Nahum). The Neo-Babylonian empire under Nabopolassar (625–605 B.C.) became dominant militarily with victories against Assyria (612 B.C.), Egypt (609–605 B.C.), and Israel in 3 phases (605 B.C., as in Dan. 1; 597 B.C., as in 2 Kin. 24:10–16; and 586 B.C., as in Jer. 39, 40, 52).

While Joel and Micah had earlier prophesied of Judah’s judgment, during Josiah’s reign, God’s leading prophets were Jeremiah, Habakkuk, and Zephaniah. Later, Jeremiah’s contemporaries, Ezekiel and Daniel, played prominent prophetic roles.

Historical and Theological Themes

The main theme of Jeremiah is judgment upon Judah (chaps. 1-29) with restoration in the future messianic kingdom (23:3-8; 30-33). Whereas Isaiah devoted many chapters to a future glory for Israel (Is. 40-66), Jeremiah gave far less space to this subject. Since God’s judgment was imminent he concentrated on current problems as he sought to turn the nation back from the point of no return.

A secondary theme is God’s willingness to spare and bless the nation only if the people repent. Though this is a frequent emphasis, it is most graphically portrayed at the potter’s shop (18:1–11). A further focus is God’s plan for Jeremiah’s life, both in his proclamation of God’s message and in his commitment to fulfill all of His will (1:5–19; 15:19–21). Other themes include: 1) God’s longing for Israel to be tender toward Him, as in the days of first love (2:1–3); 2) Jeremiah’s servant tears, as “the weeping prophet” (9:1; 14:17); 3) the close, intimate relationship God had with Israel and that He yearned to keep (13:11); 4) suffering, as in Jeremiah’s trials (11:18–23; 20:1–18) and God’s sufficiency in all trouble (20:11–13); 5) the vital role that God’s Word can play in life (15:16); 6) the place of faith in expecting restoration from the God for whom nothing is too difficult (chap. 32, especially vv. 17, 27); and 7) prayer for the coordination of God’s will with God’s action in restoring Israel to its land (33:3, 6–18).

Interpretive Challenges

A number of questions arise, such as: 1) How can one explain God’s forbidding prayer for the Jews (7:16) and saying that even Moses’ and Samuel’s advocacy could not avert judgment (15:1)? 2) Did Jeremiah make an actual trek of several hundred miles to the Euphrates River, or did he bury his loin cloth nearby (13:4–7)? 3) How could he utter such severe things about the man who announced his birth (20:14–18)? 4) Does the curse on Jeconiah’s kingly line relate to Christ (22:30)? 5) How is one to interpret the promises of Israel’s return to its ancient land (chaps. 30–33)? and 6) How will God fulfill the New Covenant in relation to Israel and the church (31:31–34)? The answers to these will be included in the study notes at the appropriate passages.

A frequent challenge is to understand the prophet’s messages in their right time setting, since the book of Jeremiah is not always chronological, but loosely arranged, moving back and forth in time for thematic effect. Ezekiel, by contrast, usually places his material in chronological order.

Outline

I. Preparation of Jeremiah (1:1-19)

A. The Context of Jeremiah (1:1-3)

B. The Choice of Jeremiah (1:4-10)

C. The Charge to Jeremiah (1:11-19)

II. Proclamations to Judah (2:1-45:5)

A. Condemnation of Judah (2:1-29:32)

1. First message (2:1—3:5)

2. Second message (3:6—6:30)

3. Third message (7:1—10:25)

4. Fourth message (11:1—13:27)

5. Fifth message (14:1—17:18)

6. Sixth message (17:19–27)

7. Seventh message (18:1—20:18)

8. Eighth message (21:1–14)

9. Ninth message (22:1—23:40)

10. Tenth message (24:1–10)

11. Eleventh message (25:1–38)

12. Twelfth message (26:1–24)

13. Thirteenth message (27:1—28:17)

14. Fourteenth message (29:1–32)

B. Consolation to Judah—New Covenant (30:1-33:26)

1. The forecast of restoration (30:1—31:40)

2. The faith in restoration (32:1–44)

3. The forecast of restoration—Part 2 (33:1–26)

C. Calamity on Judah (34:1-45:5)

1. Before Judah’s fall (34:1—38:28)

2. During Judah’s fall (39:1–18)

3. After Judah’s fall (40:1—45:5)

III. Proclamations of Judgment on the Nations (46:1-51:64)

A. Introduction (46:1; cf. 25:15-26)

B. Against Egypt (46:2-28)

C. Against Philistia (47:1-7)

D. Against Moab (48:1-47)

E. Against Ammon (49:1-6)

F. Against Edom (49:7-22)

G. Against Damascus (49:23-27)

H. Against Kedar and Hazor [Arabia] (49:28-33)

I. Against Elam (49:34-39)

J. Against Babylon (50:1-51:64)

IV. The Fall of Jerusalem (52:1-34)

A. The Destruction of Jerusalem (52:1-23)

B. The Deportation of Jews (52:24-30)

C. The Deliverance of Jehoiachin (52:31-34)

The Book of

JEREMIAH

Jeremiah 1

Jeremiah Called to Be a Priest

1The words of Jeremiah the son of Hilkiah, of the priests who were ain Anathoth in the land of Benjamin,

2to whom the word of the LORD came in the days of bJosiah the son of Amon, king of Judah, cin the thirteenth year of his reign.

3It came also in the days of dJehoiakim the son of Josiah, king of Judah, euntil the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, funtil the carrying away of Jerusalem captive gin the fifth month.

The Prophet Is Called

4Then the word of the LORD came to me, saying:

5“Before I hformed you in the womb iI knew you;

Before you were born I jsanctified1 you;

I 2ordained you a prophet to the nations.” Illustrations of God’s Judgment

6Then said I:

k“Ah, Lord GOD!

Behold, I cannot speak, for I am a youth.”

7But the LORD said to me:

“Do not say, ‘I am a youth,’

For you shall go to all to whom I send you,

And lwhatever I command you, you shall speak.

8m Do not be afraid of their faces,

For nI am with you to deliver you,” says the LORD.

9Then the LORD put forth His hand and otouched my mouth, and the LORD said to me:

“Behold, I have pput My words in your mouth.

10q See, I have this day set you over the nations and over the kingdoms,

To rroot out and to pull down,

To destroy and to throw down,

To build and to plant.”

11Moreover the word of the LORD came to me, saying, “Jeremiah, what do you see?” And I said, “I see a 3branch of an almond tree.”

12Then the LORD said to me, “You have seen well, for I am 4ready to perform My word.”

13And the word of the LORD came to me the second time, saying, “What do you see?” And I said, “I see sa boiling pot, and it is facing away from the north.”

14Then the LORD said to me:

“Out of the tnorth calamity shall break forth

On all the inhabitants of the land.

15For behold, I am ucalling

All the families of the kingdoms of the north,” says the LORD;

“They shall come and veach one set his throne

At the entrance of the gates of Jerusalem,

Against all its walls all around,

And against all the cities of Judah.

16I will utter My judgments

Against them concerning all their wickedness,

Because wthey have forsaken Me,

Burned xincense to other gods,

And worshiped the works of their own yhands.

17“Therefore zprepare yourself and arise,

And speak to them all that I command you.

a Do not be dismayed before their faces,

Lest I dismay you before them.

18For behold, I have made you this day

b A fortified city and an iron pillar,

And bronze walls against the whole land—

Against the kings of Judah,

Against its princes,

Against its priests,

And against the people of the land.

19They will fight against you,

But they shall not prevail against you.

For I am with you,” says the LORD, “to deliver you.”

Jeremiah 2

God’s Case Against Israel

1Moreover the word of the LORD came to me, saying,

2“Go and cry in the hearing of Jerusalem, saying, ‘Thus says the LORD:

“I remember you,

The kindness of your ayouth,

The love of your betrothal,

b When you 1went after Me in the wilderness,

In a land not sown.

3c Israel was holiness to the LORD,

d The firstfruits of His increase.

e All that devour him will offend;

Disaster will fcome upon them,” says the LORD.’ ” Major Trials of Jeremiah

4Hear the word of the LORD, O house of Jacob and all the families of the house of Israel.

5Thus says the LORD:

g“What injustice have your fathers found in Me,

That they have gone far from Me,

h Have followed 2idols,

And have become idolaters?

6Neither did they say, ‘Where is the LORD,

Who ibrought us up out of the land of Egypt,

Who led us through jthe wilderness,

Through a land of deserts and pits,

Through a land of drought and the shadow of death,

Through a land that no one crossed

And where no one dwelt?’

7I brought you into ka bountiful country,

To eat its fruit and its goodness.

But when you entered, you ldefiled My land

And made My heritage an abomination.

8The priests did not say, ‘Where is the LORD?’

And those who handle the mlaw did not know Me;

The rulers also transgressed against Me;

n The prophets prophesied by Baal,

And walked after things that do not profit.

9“Therefore oI will yet 3bring charges against you,” says the LORD,

“And against your children’s children I will bring charges.

10For pass beyond the coasts of 4Cyprus and see,

Send to 5Kedar and consider diligently,

And see if there has been such a pthing.

11q Has a nation changed its gods,

Which are rnot gods?

s But My people have changed their Glory

For what does not profit.

12Be astonished, O heavens, at this,

And be horribly afraid;

Be very desolate,” says the LORD.

13“For My people have committed two evils:

They have forsaken Me, the tfountain of living waters,

And hewn themselves cisterns—broken cisterns that can hold no water.

14“ Is Israel ua servant?

Is he a homeborn slave?

Why is he plundered?

15v The young lions roared at him, and growled;

They made his land waste;

His cities are burned, without inhabitant.

16Also the people of 6Noph and wTahpanhes

Have 7broken the crown of your head.

17x Have you not brought this on yourself,

In that you have forsaken the LORD your God

When yHe led you in the way?

18And now why take zthe road to Egypt,

To drink the waters of aSihor?

Or why take the road to bAssyria,

To drink the waters of 8the River?

19Your own wickedness will ccorrect you,

And your backslidings will rebuke you.

Know therefore and see that it is an evil and bitter thing

That you have forsaken the LORD your God,

And the 9fear of Me is not in you,”

Says the Lord GOD of hosts.

20“For of old I have dbroken your yoke and burst your bonds;

And eyou said, ‘I will not 10transgress,’

When fon every high hill and under every green tree

You lay down, gplaying the harlot.

21Yet I had hplanted you a noble vine, a seed of highest quality.

How then have you turned before Me

Into ithe degenerate plant of an alien vine?

22For though you wash yourself with lye, and use much soap,

Yet your iniquity is jmarked11 before Me,” says the Lord GOD.

23“Howk can you say, ‘I am not 12polluted,

I have not gone after the Baals’?

See your way in the valley;

Know what you have done:

You are a swift dromedary breaking loose in her ways,

24A wild donkey used to the wilderness,

That sniffs at the wind in her desire;

In her time of mating, who can turn her away?

All those who seek her will not weary themselves;

In her month they will find her.

25Withhold your foot from being unshod, and your throat from thirst.

But you said, l‘There is no hope.

No! For I have loved maliens, and after them I will go.’

26“As the thief is ashamed when he is found out,

So is the house of Israel ashamed;

They and their kings and their princes, and their priests and their nprophets,

27Saying to a tree, ‘You are my father,’

And to a ostone, ‘You gave birth to me.’

For they have turned their back to Me, and not their face.

But in the time of their ptrouble

They will say, ‘Arise and save us.’

28But qwhere are your gods that you have made for yourselves?

Let them arise,

If they rcan save you in the time of your 13trouble;

For saccording to the number of your cities

Are your gods, O Judah.

29“Why will you plead with Me?

You all have transgressed against Me,” says the LORD.

30“In vain I have tchastened your children;

They ureceived no correction.

Your sword has vdevoured your prophets

Like a destroying lion.

31“O generation, see the word of the LORD!

Have I been a wilderness to Israel,

Or a land of darkness?

Why do My people say, ‘We 14are lords;

w We will come no more to You’?

32Can a virgin forget her ornaments,

Or a bride her attire?

Yet My people xhave forgotten Me days without number.

33“Why do you beautify your way to seek love?

Therefore you have also taught

The wicked women your ways.

34Also on your skirts is found

y The blood of the lives of the poor innocents.

I have not found it by 15secret search,

But plainly on all these things.

35z Yet you say, ‘Because I am innocent,

Surely His anger shall turn from me.’

Behold, aI will plead My case against you,

b Because you say, ‘I have not sinned.’

36c Why do you gad about so much to change your way?

Also dyou shall be ashamed of Egypt eas you were ashamed of Assyria.

37Indeed you will go forth from him

With your hands on fyour head;

For the LORD has rejected your trusted allies,

And you will gnot prosper by them.

Jeremiah 3

Israel Is Shameless

1“They say, ‘If a man divorces his wife,

And she goes from him

And becomes another man’s,

a May he return to her again?’

Would not that bland be greatly polluted?

But you have cplayed the harlot with many lovers;

d Yet return to Me,” says the LORD.

2“Lift up your eyes to ethe desolate heights and see:

Where have you not 1lain with men?

f By the road you have sat for them

Like an Arabian in the wilderness;

g And you have polluted the land

With your harlotries and your wickedness.

3Therefore the hshowers have been withheld,

And there has been no latter rain.

You have had a iharlot’s forehead;

You refuse to be ashamed.

4Will you not from this time cry to Me,

‘My Father, You are jthe guide of kmy youth?

5l Will He remain angry forever?

Will He keep it to the end?’

Behold, you have spoken and done evil things,

As you were able.”

A Call to Repentance

6The LORD said also to me in the days of Josiah the king: “Have you seen what mbacksliding Israel has done? She has ngone up on every high mountain and under every green tree, and there played the harlot.

7o“And I said, after she had done all these things, ‘Return to Me.’ But she did not return. And her treacherous psister Judah saw it.

8“Then I saw that qfor all the causes for which backsliding Israel had committed adultery, I had rput her away and given her a certificate of divorce; syet her treacherous sister Judah did not fear, but went and played the harlot also.

9“So it came to pass, through her casual harlotry, that she tdefiled the land and committed adultery with ustones and trees.

10“And yet for all this her treacherous sister Judah has not turned to Me vwith her whole heart, but in pretense,” says the LORD.

11Then the LORD said to me, w“Backsliding Israel has shown herself more righteous than treacherous Judah.

12“Go and proclaim these words toward xthe north, and say:

‘Return, backsliding Israel,’ says the LORD;

‘I will not cause My anger to fall on you.

For I am ymerciful,’ says the LORD;

‘I will not remain angry forever.

13z Only acknowledge your iniquity,

That you have transgressed against the LORD your God,

And have ascattered your 2charms

To balien deities cunder every green tree,

And you have not obeyed My voice,’ says the LORD.

14“Return, O backsliding children,” says the LORD; d“for I am married to you. I will take you, eone from a city and two from a family, and I will bring you to fZion.

15“And I will give you gshepherds according to My heart, who will hfeed you with knowledge and understanding.

16“Then it shall come to pass, when you are multiplied and iincreased in the land in those days,” says the LORD, “that they will say no more, ‘The ark of the covenant of the LORD.’ jIt shall not come to mind, nor shall they remember it, nor shall they visit it, nor shall it be made anymore.

17“At that time Jerusalem shall be called The Throne of the LORD, and all the nations shall be gathered to it, kto the name of the LORD, to Jerusalem. No more shall they lfollow3 the dictates of their evil hearts.

18“In those days mthe house of Judah shall walk with the house of Israel, and they shall come together out of the land of nthe north to othe land that I have given as an inheritance to your fathers.

19“But I said:

‘How can I put you among the children

And give you pa pleasant land,

A beautiful heritage of the hosts of nations?’

“And I said:

‘You shall call Me, q“My Father,”

And not turn away from Me.’

20Surely, as a wife treacherously departs from her 4husband,

So rhave you dealt treacherously with Me,

O house of Israel,” says the LORD.

21A voice was heard on sthe desolate heights,

Weeping and supplications of the children of Israel.

For they have perverted their way;

They have forgotten the LORD their God.

22“Return, you backsliding children,

And I will theal your backslidings.”

“Indeed we do come to You,

For You are the LORD our God.

23u Truly, in vain is salvation hoped for from the hills,

And from the multitude of mountains;

v Truly, in the LORD our God

Is the salvation of Israel.

24w For shame has devoured

The labor of our fathers from our youth—

Their flocks and their herds,

Their sons and their daughters.

25We lie down in our shame,

And our 5reproach covers us.

x For we have sinned against the LORD our God,

We and our fathers,

From our youth even to this day,

And yhave not obeyed the voice of the LORD our God.”

Jeremiah 4

Jeremiah Laments over Judah

1“If you will return, O Israel,” says the LORD,

a“Return to Me;

And if you will put away your abominations out of My sight,

Then you shall not be moved.

2b And you shall swear, ‘The LORD lives,’

c In truth, in 1judgment, and in righteousness;

d The nations shall bless themselves in Him,

And in Him they shall eglory.”

3For thus says the LORD to the men of Judah and Jerusalem:

f“Break up your 2fallow ground,

And gdo not sow among thorns.

4h Circumcise yourselves to the LORD,

And take away the foreskins of your hearts,

You men of Judah and inhabitants of Jerusalem,

Lest My fury come forth like fire,

And burn so that no one can quench it,

Because of the evil of your doings.”

An Imminent Invasion

5Declare in Judah and proclaim in Jerusalem, and say:

i“Blow the trumpet in the land;

Cry, ‘Gather together,’

And say, j‘Assemble yourselves,

And let us go into the fortified cities.’

6Set up the 3standard toward Zion.

Take refuge! Do not delay!

For I will bring disaster from the knorth,

And great destruction.”

7l The lion has come up from his thicket,

And mthe destroyer of nations is on his way.

He has gone forth from his place

n To make your land desolate.

Your cities will be laid waste,

Without inhabitant.

8For this, oclothe yourself with sackcloth,

Lament and wail.

For the fierce anger of the LORD

Has not turned back from us.

9“And it shall come to pass in that day,” says the LORD,

“That the heart of the king shall perish,

And the heart of the princes;

The priests shall be astonished,

And the prophets shall wonder.”

10Then I said, “Ah, Lord GOD!

p Surely You have greatly deceived this people and Jerusalem,

q Saying, ‘You shall have peace,’

Whereas the sword reaches to the 4heart.”

11At that time it will be said

To this people and to Jerusalem,

r“A dry wind of the desolate heights blows in the wilderness

Toward the daughter of My people—

Not to fan or to cleanse—

12A wind too strong for these will come for Me;

Now sI will also speak judgment against them.”

13“Behold, he shall come up like clouds,

And this chariots like a whirlwind.

u His horses are swifter than eagles.

Woe to us, for we are plundered!”

14O Jerusalem, vwash your heart from wickedness,

That you may be saved.

How long shall your evil thoughts lodge within you?

15For a voice declares wfrom Dan

And proclaims 5affliction from Mount Ephraim:

16“Make mention to the nations,

Yes, proclaim against Jerusalem,

That watchers come from a xfar country

And raise their voice against the cities of Judah.

17y Like keepers of a field they are against her all around,

Because she has been rebellious against Me,” says the LORD.

18“Yourz ways and your doings

Have procured these things for you.

This is your wickedness,

Because it is bitter,

Because it reaches to your heart.”

Sorrow for the Doomed Nation

19O my asoul, my soul!

I am pained in my very heart!

My heart makes a noise in me;

I cannot hold my peace,

Because you have heard, O my soul,

The sound of the trumpet,

The alarm of war.

20b Destruction upon destruction is cried,

For the whole land is plundered.

Suddenly cmy tents are plundered,

And my curtains in a moment.

21How long will I see the 6standard,

And hear the sound of the trumpet?

22“For My people are foolish,

They have not known Me.

They are 7silly children,

And they have no understanding.

d They are wise to do evil,

But to do good they have no knowledge.”

23e I beheld the earth, and indeed it was fwithout form, and void;

And the heavens, they had no light.

24g I beheld the mountains, and indeed they trembled,

And all the hills moved back and forth.

25I beheld, and indeed there was no man,

And hall the birds of the heavens had fled.

26I beheld, and indeed the fruitful land was a iwilderness,

And all its cities were broken down

At the presence of the LORD,

By His fierce anger.

27For thus says the LORD:

“The whole land shall be desolate;

j Yet I will not make a full end.

28For this kshall the earth mourn,

And lthe heavens above be black,

Because I have spoken.

I have mpurposed and nwill not relent,

Nor will I turn back from it.

29The whole city shall flee from the noise of the horsemen and bowmen.

They shall go into thickets and climb up on the rocks.

Every city shall be forsaken,

And not a man shall dwell in it.

30“And when you are plundered,

What will you do?

Though you clothe yourself with crimson,

Though you adorn yourself with ornaments of gold,

o Though you enlarge your eyes with paint,

In vain you will make yourself fair;

p Your lovers will despise you;

They will seek your life.

31“For I have heard a voice as of a woman in 8labor,

The anguish as of her who brings forth her first child,

The voice of the daughter of Zion bewailing herself;

She qspreads her hands, saying,

‘Woe is me now, for my soul is 9weary

Because of murderers!’

Jeremiah 5

The Justice of God’s Judgment

1“Run to and fro through the streets of Jerusalem;

See now and know;

And seek in her open places

a If you can find a man,

b If there is anyone who executes 1judgment,

Who seeks the truth,

c And I will pardon her.

2d Though they say, ‘As ethe LORD lives,’

Surely they fswear falsely.”

3O LORD, are not gYour eyes on the truth?

You have hstricken them,

But they have not grieved;

You have consumed them,

But ithey have refused to receive correction.

They have made their faces harder than rock;

They have refused to return.

4Therefore I said, “Surely these are poor.

They are foolish;

For jthey do not know the way of the LORD,

The judgment of their God.

5I will go to the great men and speak to them,

For kthey have known the way of the LORD,

The judgment of their God.”

But these have altogether lbroken the yoke

And burst the bonds.

6Therefore ma lion from the forest shall slay them,

n A wolf of the deserts shall destroy them;

o A leopard will watch over their cities.

Everyone who goes out from there shall be torn in pieces,

Because their transgressions are many;

Their backslidings have increased.

7“How shall I pardon you for this?

Your children have forsaken Me

And psworn by those qthat are not gods.

r When I had fed them to the full,

Then they committed adultery

And assembled themselves by troops in the harlots’ houses.

8s They were like well-fed lusty stallions;

Every one neighed after his neighbor’s wife.

9Shall I not punish them for these things?” says the LORD.

“And shall I not tavenge Myself on such a nation as this?

10“Go up on her walls and destroy,

But do not 2make a ucomplete end.

Take away her branches,

For they are not the LORD’s.

11For vthe house of Israel and the house of Judah

Have dealt very treacherously with Me,” says the LORD.

12w They have lied about the LORD,

And said, x“It is not He.

y Neither will 3evil come upon us,

Nor shall we see sword or famine.

13And the prophets become wind,

For the word is not in them.

Thus shall it be done to them.”

14Therefore thus says the LORD God of hosts:

“Because you speak this word,

z Behold, I will make My words in your mouth fire,

And this people wood,

And it shall devour them.

15Behold, I will bring a anation against you bfrom afar,

O house of Israel,” says the LORD.

“It is a mighty nation,

It is an ancient nation,

A nation whose language you do not know,

Nor can you understand what they say.

16Their quiver is like an open tomb;

They are all mighty men.

17And they shall eat up your charvest and your bread,

Which your sons and daughters should eat.

They shall eat up your flocks and your herds;

They shall eat up your vines and your fig trees;

They shall destroy your fortified cities,

In which you trust, with the sword.

18“Nevertheless in those days,” says the LORD, “I dwill not 4make a complete end of you.

19“And it will be when you say, e‘Why does the LORD our God do all these things to us?’ then you shall answer them, ‘Just as you have fforsaken Me and served foreign gods in your land, so gyou shall serve aliens in a land that is not yours.’

20“Declare this in the house of Jacob

And proclaim it in Judah, saying,

21‘Hear this now, O hfoolish people,

Without 5understanding,

Who have eyes and see not,

And who have ears and hear not:

22i Do you not fear Me?’ says the LORD.

‘Will you not tremble at My presence,

Who have placed the sand as the jbound of the sea,

By a perpetual decree, that it cannot pass beyond it?

And though its waves toss to and fro,

Yet they cannot prevail;

Though they roar, yet they cannot pass over it.

23But this people has a defiant and rebellious heart;

They have revolted and departed.

24They do not say in their heart,

“Let us now fear the LORD our God,

k Who gives rain, both the lformer and the latter, in its season.

m He reserves for us the appointed weeks of the harvest.”

25n Your iniquities have turned these things away,

And your sins have withheld good from you.

26‘For among My people are found wicked men;

They olie in wait as one who sets snares;

They set a trap;

They catch men.

27As a cage is full of birds,

So their houses are full of deceit.

Therefore they have become great and grown rich.

28They have grown pfat, they are sleek;

Yes, they 6surpass the deeds of the wicked;

They do not plead qthe cause,

The cause of the fatherless;

r Yet they prosper,

And the right of the needy they do not defend.

29s Shall I not punish them for these things?’ says the LORD.

‘Shall I not avenge Myself on such a nation as this?’

30“An astonishing and thorrible thing

Has been committed in the land:

31The prophets prophesy ufalsely,

And the priests rule by their own power;

And My people vlove to have it so.

But what will you do in the end?

Jeremiah 6

Impending Destruction from the North

1“O you children of Benjamin,

Gather yourselves to flee from the midst of Jerusalem!

Blow the trumpet in Tekoa,

And set up a signal-fire in aBeth Haccerem;

b For disaster appears out of the north,

And great destruction.

2I have likened the daughter of Zion

To a lovely and delicate woman.

3The cshepherds with their flocks shall come to her.

They shall pitch their tents against her all around.

Each one shall pasture in his own place.”

4“Prepared war against her;

Arise, and let us go up eat noon.

Woe to us, for the day goes away,

For the shadows of the evening are lengthening.

5Arise, and let us go by night,

And let us destroy her palaces.”

6For thus has the LORD of hosts said:

“Cut down trees,

And build a mound against Jerusalem.

This is the city to be punished.

She is full of oppression in her midst.

7f As a fountain 1wells up with water,

So she wells up with her wickedness.

g Violence and plundering are heard in her.

Before Me continually are 2grief and wounds.

8Be instructed, O Jerusalem,

Lest hMy soul depart from you;

Lest I make you desolate,

A land not inhabited.”

9Thus says the LORD of hosts:

“They shall thoroughly glean as a vine the remnant of Israel;

As a grape-gatherer, put your hand back into the branches.”

10To whom shall I speak and give warning,

That they may hear?

Indeed their iear is uncircumcised,

And they cannot give heed.

Behold, jthe word of the LORD is a reproach to them;

They have no delight in it.

11Therefore I am full of the fury of the LORD.

k I am weary of holding it in.

“I will pour it out lon the children outside,

And on the assembly of young men together;

For even the husband shall be taken with the wife,

The aged with him who is full of days.

12And mtheir houses shall be turned over to others,

Fields and wives together;

For I will stretch out My hand

Against the inhabitants of the land,” says the LORD.

13“Because from the least of them even to the greatest of them,

Everyone is given to ncovetousness;

And from the prophet even to the opriest,

Everyone deals falsely.

14They have also phealed the 3hurt of My people 4slightly,

q Saying, ‘Peace, peace!’

When there is no peace.

15Were they rashamed when they had committed abomination?

No! They were not at all ashamed;

Nor did they know how to blush.

Therefore they shall fall among those who fall;

At the time I punish them,

They shall be cast down,” says the LORD.

16Thus says the LORD:

“Stand in the ways and see,

And ask for the sold paths, where the good way is,

And walk in it;

Then you will find trest for your souls.

But they said, ‘We will not walk in it.’

17Also, I set uwatchmen over you, saying,

v‘Listen to the sound of the trumpet!’

But they said, ‘We will not listen.’

18Therefore hear, you nations,

And know, O congregation, what is among them.

19w Hear, O earth!

Behold, I will certainly bring xcalamity on this people—

y The fruit of their thoughts,

Because they have not heeded My words

Nor My law, but rejected it.

20z For what purpose to Me

Comes frankincense afrom Sheba,

And bsweet cane from a far country?

c Your burnt offerings are not acceptable,

Nor your sacrifices sweet to Me.”

21Therefore thus says the LORD:

“Behold, I will lay stumbling blocks before this people,

And the fathers and the sons together shall fall on them.

The neighbor and his friend shall perish.”

22Thus says the LORD:

“Behold, a people comes from the dnorth country,

And a great nation will be raised from the farthest parts of the earth.

23They will lay hold on bow and spear;

They are cruel and have no mercy;

Their voice eroars like the sea;

And they ride on horses,

As men of war set in array against you, O daughter of Zion.”

24We have heard the report of it;

Our hands grow feeble.

f Anguish has taken hold of us,

Pain as of a woman in 5labor.

25Do not go out into the field,

Nor walk by the way.

Because of the sword of the enemy,

Fear is on every side.

26O daughter of my people,

g Dress in sackcloth

h And roll about in ashes!

i Make mourning as for an only son, most bitter lamentation;

For the plunderer will suddenly come upon us.

27“I have set you as an assayer and ja fortress among My people,

That you may know and test their way.

28k They are all stubborn rebels, lwalking as slanderers.

They are mbronze and iron,

They are all corrupters;

29The bellows blow fiercely,

The lead is consumed by the fire;

The smelter refines in vain,

For the wicked are not drawn off.

30People will call them nrejected silver,

Because the LORD has rejected them.”

Jeremiah 7

Trusting in Lying Words

(cf. Jer. 26:4–6)

1The word that came to Jeremiah from the LORD, saying,

2a“Stand in the gate of the LORD’s house, and proclaim there this word, and say, ‘Hear the word of the LORD, all you of Judah who enter in at these gates to worship the LORD!’ ”

3Thus says the LORD of hosts, the God of Israel: b“Amend your ways and your doings, and I will cause you to dwell in this place.

4c“Do not trust in these lying words, saying, ‘The temple of the LORD, the temple of the LORD, the temple of the LORD are these.’

5“For if you thoroughly amend your ways and your doings, if you thoroughly dexecute 1judgment between a man and his neighbor,

6“if you do not oppress the stranger, the fatherless, and the widow, and do not shed innocent blood in this place, eor walk after other gods to your hurt,

7f“then I will cause you to dwell in this place, in gthe land that I gave to your fathers forever and ever.

8“Behold, you trust in hlying words that cannot profit.

9i“Will you steal, murder, commit adultery, swear falsely, burn incense to Baal, and jwalk after other gods whom you do not know,

10k“and then come and stand before Me in this house lwhich is called by My name, and say, ‘We are delivered to do all these abominations’?

11“Has mthis house, which is called by My name, become a nden of thieves in your eyes? Behold, I, even I, have seen it,” says the LORD.

12“But go now to oMy place which was in Shiloh, pwhere I set My name at the first, and see qwhat I did to it because of the wickedness of My people Israel.

13“And now, because you have done all these works,” says the LORD, “and I spoke to you, rrising up early and speaking, but you did not hear, and I scalled you, but you did not answer,

14“therefore I will do to the house which is called by My name, in which you trust, and to this place which I gave to you and your fathers, as I have done to tShiloh.

15“And I will cast you out of My sight, uas I have cast out all your brethren—vthe whole posterity of Ephraim.

16“Therefore wdo not pray for this people, nor lift up a cry or prayer for them, nor make intercession to Me; xfor I will not hear you.

17“Do you not see what they do in the cities of Judah and in the streets of Jerusalem?

18y“The children gather wood, the fathers kindle the fire, and the women knead dough, to make cakes for the queen of heaven; and they zpour out drink offerings to other gods, that they may provoke Me to anger.

19a“Do they provoke Me to anger?” says the LORD. “Do they not provoke themselves, to the shame of their own faces?”

20Therefore thus says the Lord GOD: “Behold, My anger and My fury will be poured out on this place—on man and on beast, on the trees of the field and on the fruit of the ground. And it will burn and not be quenched.”

21Thus says the LORD of hosts, the God of Israel: b“Add your burnt offerings to your sacrifices and eat meat.

22c“For I did not speak to your fathers, or command them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices.

23“But this is what I commanded them, saying, d‘Obey My voice, and eI will be your God, and you shall be My people. And walk in all the ways that I have commanded you, that it may be well with you.’

24f“Yet they did not obey or incline their ear, but gfollowed2 the counsels and the 3dictates of their evil hearts, and hwent4 backward and not forward.

25“Since the day that your fathers came out of the land of Egypt until this day, I have even isent to you all My servants the prophets, daily rising up early and sending them.

26j“Yet they did not obey Me or incline their ear, but kstiffened their neck. lThey did worse than their fathers.

27“Therefore myou shall speak all these words to them, but they will not obey you. You shall also call to them, but they will not answer you.

Judgment on Obscene Religion

28“So you shall say to them, ‘This is a nation that does not obey the voice of the LORD their God nnor receive correction. oTruth has perished and has been cut off from their mouth.

29p‘Cut off your hair and cast it away, and take up a lamentation on the desolate heights; for the LORD has rejected and forsaken the generation of His wrath.’

30“For the children of Judah have done evil in My sight,” says the LORD. q“They have set their abominations in the house which is called by My name, to 5pollute it.

31“And they have built the rhigh places of Tophet, which is in the Valley of the Son of Hinnom, to sburn their sons and their daughters in the fire, twhich I did not command, nor did it come into My heart.

32“Therefore behold, uthe days are coming,” says the LORD, “when it will no more be called Tophet, or the Valley of the Son of Hinnom, but the Valley of Slaughter; vfor they will bury in Tophet until there is no room.

33“The wcorpses of this people will be food for the birds of the heaven and for the beasts of the earth. And no one will frighten them away.

34“Then I will cause to xcease from the cities of Judah and from the streets of Jerusalem the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride. For ythe land shall be desolate.

Jeremiah 8

Jeremiah Mourns for His People

1“At that time,” says the LORD, “they shall bring out the bones of the kings of Judah, and the bones of its princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves.

2“They shall spread them before the sun and the moon and all the host of heaven, which they have loved and which they have served and after which they have walked, which they have sought and awhich they have worshiped. They shall not be gathered bnor buried; they shall be like refuse on the face of the earth.

3“Then cdeath shall be chosen rather than life by all the 1residue of those who remain of this evil family, who remain in all the places where I have driven them,” says the LORD of hosts.

The Peril of False Teaching

4“Moreover you shall say to them, ‘Thus says the LORD:

“Will they fall and not rise?

Will one turn away and not return?

5Why has this people dslidden back,

Jerusalem, in a perpetual backsliding?

e They hold fast to deceit,

f They refuse to return.

6g I listened and heard,

But they do not speak aright.

h No man repented of his wickedness,

Saying, ‘What have I done?’

Everyone turned to his own course,

As the horse rushes into the battle.

7“Even ithe stork in the heavens

Knows her appointed times;

And the turtledove, the swift, and the swallow

Observe the time of their coming.

But jMy people do not know the judgment of the LORD.

8“How can you say, ‘We are wise,

k And the law of the LORD is with us’?

Look, the false pen of the scribe certainly works falsehood.

9l The wise men are ashamed,

They are dismayed and taken.

Behold, they have rejected the word of the LORD;

So mwhat wisdom do they have?

10Therefore nI will give their wives to others,

And their fields to those who will inherit them;

Because from the least even to the greatest

Everyone is given to ocovetousness;

From the prophet even to the priest

Everyone deals falsely.

11For they have phealed the hurt of the daughter of My people 2slightly,

Saying, q‘Peace, peace!’

When there is no peace.

12Were they rashamed when they had committed abomination?

No! They were not at all ashamed,

Nor did they know how to blush.

Therefore they shall fall among those who fall;

In the time of their punishment

They shall be cast down,” says the LORD.

13“I will surely 3consume them,” says the LORD.

“No grapes shall be son the vine,

Nor figs on the tfig tree,

And the leaf shall fade;

And the things I have given them shall upass away from them.” ’ ”

14“Why do we sit still?

v Assemble yourselves,

And let us enter the fortified cities,

And let us be silent there.

For the LORD our God has put us to silence

And given us wwater4 of gall to drink,

Because we have sinned against the LORD.

15“ We xlooked for peace, but no good came;

And for a time of health, and there was trouble!

16The snorting of His horses was heard from yDan.

The whole land trembled at the sound of the neighing of His zstrong ones;

For they have come and devoured the land and all that is in it,

The city and those who dwell in it.”

17“For behold, I will send serpents among you,

Vipers which cannot be acharmed,

And they shall bite you,” says the LORD.

The Prophet Mourns for the People

18I would comfort myself in sorrow;

My heart is faint in me.

19Listen! The voice,

The cry of the daughter of my people

From ba far country:

“Is not the LORD in Zion?

Is not her King in her?”

“Why have they provoked Me to anger

With their carved images—

With foreign idols?”

20“The harvest is past,

The summer is ended,

And we are not saved!”

21c For the hurt of the daughter of my people I am hurt.

I am dmourning;

Astonishment has taken hold of me.

22Is there no ebalm in Gilead,

Is there no physician there?

Why then is there no recovery

For the health of the daughter of my people?

Jeremiah 9

Disobedience Brings God’s Judgment

1Oh, athat my head were waters,

And my eyes a fountain of tears,

That I might weep day and night

For the slain of the daughter of my people!

2Oh, that I had in the wilderness

A lodging place for travelers;

That I might leave my people,

And go from them!

For bthey are all adulterers,

An assembly of treacherous men.

3“And like their bow cthey have bent their tongues for lies.

They are not valiant for the truth on the earth.

For they proceed from devil to evil,

And they edo not know Me,” says the LORD.

4“Everyonef take heed to his 1neighbor,

And do not trust any brother;

For every brother will utterly supplant,

And every neighbor will gwalk with slanderers.

5Everyone will hdeceive his neighbor,

And will not speak the truth;

They have taught their tongue to speak lies;

They weary themselves to commit iniquity.

6Your dwelling place is in the midst of deceit;

Through deceit they refuse to know Me,” says the LORD.

7Therefore thus says the LORD of hosts:

“Behold, iI will refine them and 2try them;

j For how shall I deal with the daughter of My people?

8Their tongue is an arrow shot out;

It speaks kdeceit;

One speaks lpeaceably to his neighbor with his mouth,

But 3in his heart he 4lies in wait.

9m Shall I not punish them for these things?” says the LORD.

“Shall I not avenge Myself on such a nation as this?”

10I will take up a weeping and wailing for the mountains,

And nfor the 5dwelling places of the wilderness a lamentation,

Because they are burned up,

So that no one can pass through;

Nor can men hear the voice of the cattle.

o Both the birds of the heavens and the beasts have fled;

They are gone.

11“I will make Jerusalem pa heap of ruins, qa den of jackals.

I will make the cities of Judah desolate, without an inhabitant.”

12rWho is the wise man who may understand this? And who is he to whom the mouth of the LORD has spoken, that he may declare it? Why does the land perish and burn up like a wilderness, so that no one can pass through?

13And the LORD said, “Because they have forsaken My law which I set before them, and have snot obeyed My voice, nor walked according to it,

14“but they have twalked according to the 6dictates of their own hearts and after the Baals, uwhich their fathers taught them,”

15therefore thus says the LORD of hosts, the God of Israel: “Behold, I will vfeed them, this people, wwith wormwood, and give them 7water of gall to drink.

16“I will xscatter them also among the Gentiles, whom neither they nor their fathers have known. yAnd I will send a sword after them until I have consumed them.”

The People Mourn in Judgment

17Thus says the LORD of hosts:

“Consider and call for zthe mourning women,

That they may come;

And send for skillful wailing women,

That they may come.

18Let them make haste

And take up a wailing for us,

That aour eyes may run with tears,

And our eyelids gush with water.

19For a voice of wailing is heard from Zion:

‘How we are plundered!

We are greatly ashamed,

Because we have forsaken the land,

Because we have been cast out of bour dwellings.’ ”

20Yet hear the word of the LORD, O women,

And let your ear receive the word of His mouth;

Teach your daughters wailing,

And everyone her neighbor a lamentation.

21For death has come through our windows,

Has entered our palaces,

To kill off cthe children—8no longer to be outside!

And the young men—9no longer on the streets!

22Speak, “Thus says the LORD:

‘Even the carcasses of men shall fall das refuse on the open field,

Like cuttings after the harvester,

And no one shall gather them.’ ”

23Thus says the LORD:

e“Let not the wise man glory in his wisdom,

Let not the mighty man glory in his fmight,

Nor let the rich man glory in his riches;

24But glet him who glories glory in this,

That he understands and knows Me,

That I am the LORD, exercising lovingkindness, 10judgment, and righteousness in the earth.

h For in these I delight,” says the LORD.

25“Behold, the days are coming,” says the LORD, “that iI will punish all who are circumcised with the uncircumcised—

26“Egypt, Judah, Edom, the people of Ammon, Moab, and all who are in the jfarthest corners, who dwell in the wilderness. For all these nations are uncircumcised, and all the house of Israel are kuncircumcised in the heart.”

Jeremiah 10

Idols and the True God

1Hear the word which the LORD speaks to you, O house of Israel.

2Thus says the LORD:

a“Do not learn the way of the Gentiles;

Do not be dismayed at the signs of heaven,

For the Gentiles are dismayed at them.

3For the customs of the peoples are 1futile;

For bone cuts a tree from the forest,

The work of the hands of the workman, with the ax.

4They decorate it with silver and gold;

They cfasten it with nails and hammers

So that it will not topple.

5They are upright, like a palm tree,

And dthey cannot speak;

They must be ecarried,

Because they cannot go by themselves.

Do not be afraid of them,

For fthey cannot do evil,

Nor can they do any good.”

6Inasmuch as there is none glike You, O LORD

(You are great, and Your name is great in might),

7h Who would not fear You, O King of the nations?

For this is Your rightful due.

For iamong all the wise men of the nations,

And in all their kingdoms,

There is none like You.

8But they are altogether jdull-hearted and foolish;

A wooden idol is a 2worthless doctrine.

9Silver is beaten into plates;

It is brought from Tarshish,

And kgold from Uphaz,

The work of the craftsman

And of the hands of the metalsmith;

Blue and purple are their clothing;

They are all lthe work of skillful men.

10But the LORD is the true God;

He is mthe living God and the neverlasting King.

At His wrath the earth will tremble,

And the nations will not be able to endure His indignation.

11Thus you shall say to them: o“The gods that have not made the heavens and the earth pshall perish from the earth and from under these heavens.”

12He qhas made the earth by His power,

He has restablished the world by His wisdom,

And shas stretched out the heavens at His discretion.

13t When He utters His voice,

There is a 3multitude of waters in the heavens:

u“And He causes the vapors to ascend from the ends of the earth.

He makes lightning for the rain,

He brings the wind out of His treasuries.”

14v Everyone is wdull-hearted, without knowledge;

x Every metalsmith is put to shame by an image;

y For his molded image is falsehood,

And there is no breath in them.

15They are futile, a work of errors;

In the time of their punishment they shall perish.

16z The Portion of Jacob is not like them,

For He is the Maker of all things,

And aIsrael is the tribe of His inheritance;

b The LORD of hosts is His name. Object Lessons

The Coming Captivity of Judah

17c Gather up your wares from the land,

O 4inhabitant of the fortress!

18For thus says the LORD:

“Behold, I will dthrow out at this time

The inhabitants of the land,

And will distress them,

e That they may find it so.”

19f Woe is me for my hurt!

My wound is severe.

But I say, g“Truly this is an infirmity,

And hI must bear it.”

20i My tent is plundered,

And all my cords are broken;

My children have gone from me,

And they are jno more.

There is no one to pitch my tent anymore,

Or set up my curtains.

21For the shepherds have become dull-hearted,

And have not sought the LORD;

Therefore they shall not prosper,

And all their flocks shall be kscattered.

22Behold, the noise of the report has come,

And a great commotion out of the lnorth country,

To make the cities of Judah desolate, a mden of jackals.

23O LORD, I know the nway of man is not in himself;

It is not in man who walks to direct his own steps.

24O LORD, ocorrect me, but with justice;

Not in Your anger, lest You bring me to nothing.

25p Pour out Your fury on the Gentiles, qwho do not know You,

And on the families who do not call on Your name;

For they have eaten up Jacob,

r Devoured him and consumed him,

And made his dwelling place desolate.

Jeremiah 11

The Broken Covenant

1The word that came to Jeremiah from the LORD, saying,

2“Hear the words of this covenant, and speak to the men of Judah and to the inhabitants of Jerusalem;

3“and say to them, ‘Thus says the LORD God of Israel: a“Cursed is the man who does not obey the words of this covenant

4“which I commanded your fathers in the day I brought them out of the land of Egypt, bfrom the iron furnace, saying, c‘Obey My voice, and do according to all that I command you; so shall you be My people, and I will be your God,’

5“that I may establish the doath which I have sworn to your fathers, to give them e‘a land flowing with milk and honey,’ as it is this day.” ’ ” And I answered and said, 1“So be it, LORD.”

6Then the LORD said to me, “Proclaim all these words in the cities of Judah and in the streets of Jerusalem, saying: ‘Hear the words of this covenant fand do them.

7‘For I earnestly exhorted your fathers in the day I brought them up out of the land of Egypt, until this day, grising early and exhorting, saying, “Obey My voice.”

8h‘Yet they did not obey or incline their ear, but ieveryone 2followed the dictates of his evil heart; therefore I will bring upon them all the words of this covenant, which I commanded them to do, but which they have not done.’ ”

9And the LORD said to me, j“A conspiracy has been found among the men of Judah and among the inhabitants of Jerusalem.

10“They have turned back to kthe iniquities of their forefathers who refused to hear My words, and they have gone after other gods to serve them; the house of Israel and the house of Judah have broken My covenant which I made with their fathers.”

11Therefore thus says the LORD: “Behold, I will surely bring calamity on them which they will not be able to 3escape; and lthough they cry out to Me, I will not listen to them.

12“Then the cities of Judah and the inhabitants of Jerusalem will go and mcry out to the gods to whom they offer incense, but they will not save them at all in the time of their trouble.

13“For according to the number of your ncities were your gods, O Judah; and according to the number of the streets of Jerusalem you have set up altars to that shameful thing, altars to burn incense to Baal.

14“So odo not pray for this people, or lift up a cry or prayer for them; for I will not hear them in the time that they cry out to Me because of their trouble.

15“Whatp has My beloved to do in My house,

Having qdone lewd deeds with many?

And rthe holy flesh has passed from you.

When you do evil, then you srejoice.

16The LORD called your name,

t Green Olive Tree, Lovely and of Good Fruit.

With the noise of a great tumult

He has kindled fire on it,

And its branches are broken.

17“For the LORD of hosts, uwho planted you, has pronounced doom against you for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke Me to anger in offering incense to Baal.”

Jeremiah’s Life Threatened

18Now the LORD gave me knowledge of it, and I know it; for You showed me their doings.

19But I was like a docile lamb brought to the slaughter; and I did not know that they had devised schemes against me, saying, “Let us destroy the tree with its fruit, vand let us cut him off from wthe land of the living, that his name may be remembered no more.”

20But, O LORD of hosts,

You who judge righteously,

x Testing the 4mind and the heart,

Let me see Your yvengeance on them,

For to You I have revealed my cause.

21“Therefore thus says the LORD concerning the men of zAnathoth who seek your life, saying, a‘Do not prophesy in the name of the LORD, lest you die by our hand’—

22“therefore thus says the LORD of hosts: ‘Behold, I will punish them. The young men shall die by the sword, their sons and their daughters shall bdie by famine;

23‘and there shall be no remnant of them, for I will bring catastrophe on the men of Anathoth, even cthe year of their punishment.’ ”

Jeremiah 12

Jeremiah’s Question

1Righteous aare You, O LORD, when I plead with You;

Yet let me talk with You about Your judgments.

b Why does the way of the wicked prosper?

Why are those happy who deal so treacherously?

2You have planted them, yes, they have taken root;

They grow, yes, they bear fruit.

c You are near in their mouth

But far from their 1mind.

3But You, O LORD, dknow me;

You have seen me,

And You have etested my heart toward You.

Pull them out like sheep for the slaughter,

And prepare them for fthe day of slaughter.

4How long will gthe land mourn,

And the herbs of every field wither?

h The beasts and birds are consumed,

i For the wickedness of those who dwell there,

Because they said, “He will not see our final end.”

The LORD Answers Jeremiah

5“If you have run with the footmen, and they have wearied you,

Then how can you contend with horses?

And if in the land of peace,

In which you trusted, they wearied you,

Then how will you do in jthe 2floodplain of the Jordan?

6For even kyour brothers, the house of your father,

Even they have dealt treacherously with you;

Yes, they have called 3a multitude after you.

l Do not believe them,

Even though they speak 4smooth words to you.

7“I have forsaken My house, I have left My heritage;

I have given the dearly beloved of My soul into the hand of her enemies.

8My heritage is to Me like a lion in the forest;

It cries out against Me;

Therefore I have mhated it.

9My 5heritage is to Me like a speckled vulture;

The vultures all around are against her.

Come, assemble all the beasts of the field,

n Bring them to devour!

10“Many orulers6 have destroyed pMy vineyard,

They have qtrodden My portion underfoot;

They have made My 7pleasant portion a desolate wilderness.

11They have made it rdesolate;

Desolate, it mourns to Me;

The whole land is made desolate,

Because sno one takes it to heart.

12The plunderers have come

On all the desolate heights in the wilderness,

For the sword of the LORD shall devour

From one end of the land to the other end of the land;

No flesh shall have peace.

13t They have sown wheat but reaped thorns;

They have 8put themselves to pain but do not profit.

But be ashamed of your harvest

Because of the fierce anger of the LORD.”

14Thus says the LORD: “Against all My evil neighbors who utouch the inheritance which I have caused My people Israel to inherit—behold, I will vpluck them out of their land and pluck out the house of Judah from among them.

15w“Then it shall be, after I have plucked them out, that I will return and have compassion on them xand bring them back, everyone to his heritage and everyone to his land.

16“And it shall be, if they will learn carefully the ways of My people, yto swear by My name, ‘As the LORD lives,’ as they taught My people to swear by Baal, then they shall be zestablished in the midst of My people.

17“But if they do not aobey, I will utterly pluck up and destroy that nation,” says the LORD.

Jeremiah 13

Symbol of the Linen Sash

1Thus the LORD said to me: “Go and get yourself a linen sash, and put it 1around your waist, but do not put it in water.”

2So I got a 2sash according to the word of the LORD, and put it around my waist.

3And the word of the LORD came to me the second time, saying,

4“Take the 3sash that you acquired, which is 4around your waist, and arise, go to the 5Euphrates, and hide it there in a hole in the rock.”

5So I went and hid it by the Euphrates, as the LORD commanded me.

6Now it came to pass after many days that the LORD said to me, “Arise, go to the Euphrates, and take from there the sash which I commanded you to hide there.”

7Then I went to the Euphrates and dug, and I took the 6sash from the place where I had hidden it; and there was the sash, ruined. It was profitable for nothing.

8Then the word of the LORD came to me, saying,

9“Thus says the LORD: ‘In this manner aI will ruin the pride of Judah and the great bpride of Jerusalem.

10‘This evil people, who crefuse to hear My words, who dfollow7 the dictates of their hearts, and walk after other gods to serve them and worship them, shall be just like this sash which is profitable for nothing.

11‘For as the sash clings to the waist of a man, so I have caused the whole house of Israel and the whole house of Judah to cling to Me,’ says the LORD, ‘that ethey may become My people, ffor renown, for praise, and for gglory; but they would hnot hear.’

Symbol of the Wine Bottles

12“Therefore you shall speak to them this word: ‘Thus says the LORD God of Israel: “Every bottle shall be filled with wine.” ’ And they will say to you, ‘Do we not certainly know that every bottle will be filled with wine?’

13“Then you shall say to them, ‘Thus says the LORD: “Behold, I will fill all the inhabitants of this land—even the kings who sit on David’s throne, the priests, the prophets, and all the inhabitants of Jerusalem—iwith drunkenness!

14“And jI will dash them 8one against another, even the fathers and the sons together,” says the LORD. “I will not pity nor spare nor have mercy, but will destroy them.” ’ ”

Pride Precedes Captivity

15Hear and give ear:

Do not be proud,

For the LORD has spoken.

16k Give glory to the LORD your God

Before He causes ldarkness,

And before your feet stumble

On the dark mountains,

And while you are mlooking for light,

He turns it into nthe shadow of death

And makes it dense darkness.

17But if you will not hear it,

My soul will oweep in secret for your pride;

My eyes will weep bitterly

And run down with tears,

Because the LORD’s flock has been taken captive.

18Say to pthe king and to the queen mother,

“Humble yourselves;

Sit down,

For your rule shall collapse, the crown of your glory.”

19The cities of the South shall be shut up,

And no one shall open them;

Judah shall be carried away captive, all of it;

It shall be wholly carried away captive.

20Lift up your eyes and see

Those who come from the qnorth.

Where is the flock that was given to you,

Your beautiful sheep?

21What will you say when He punishes you?

For you have taught them

To be chieftains, to be head over you.

Will not rpangs seize you,

Like a woman in 9labor?

22And if you say in your heart,

s“Why have these things come upon me?”

For the greatness of your iniquity

t Your skirts have been uncovered,

Your heels 10made bare.

23Can the Ethiopian change his skin or the leopard its spots?

Then may you also do good who are accustomed to do evil.

24“Therefore I will uscatter them vlike stubble

That passes away by the wind of the wilderness.

25w This is your lot,

The portion of your measures from Me,” says the LORD,

“Because you have forgotten Me

And trusted in xfalsehood.

26Therefore yI will uncover your skirts over your face,

That your shame may appear.

27I have seen your adulteries

And your lustful zneighings,

The lewdness of your harlotry,

Your abominations aon the hills in the fields.

Woe to you, O Jerusalem!

Will you still not be made clean?”

Jeremiah 14

Sword, Famine, and Pestilence

1The word of the LORD that came to Jeremiah concerning the droughts.

2“Judah mourns,

And aher gates languish;

They bmourn for the land,

And cthe cry of Jerusalem has gone up.

3Their nobles have sent their lads for water;

They went to the cisterns and found no water.

They returned with their vessels empty;

They were dashamed and confounded

e And covered their heads.

4Because the ground is parched,

For there was fno rain in the land,

The plowmen were ashamed;

They covered their heads.

5Yes, the deer also gave birth in the field,

But 1left because there was no grass.

6And gthe wild donkeys stood in the desolate heights;

They sniffed at the wind like jackals;

Their eyes failed because there was no grass.”

7O LORD, though our iniquities testify against us,

Do it hfor Your name’s sake;

For our backslidings are many,

We have sinned against You.

8i O the Hope of Israel, his Savior in time of trouble,

Why should You be like a stranger in the land,

And like a traveler who turns aside to tarry for a night?

9Why should You be like a man astonished,

Like a mighty one jwho cannot save?

Yet You, O LORD, kare in our midst,

And we are called by Your name;

Do not leave us!

10Thus says the LORD to this people:

l“Thus they have loved to wander;

They have not restrained their feet.

Therefore the LORD does not accept them;

m He will remember their iniquity now,

And punish their sins.”

11Then the LORD said to me, n“Do not pray for this people, for their good.

12o“When they fast, I will not hear their cry; and pwhen they offer burnt offering and grain offering, I will not accept them. But qI will consume them by the sword, by the famine, and by the pestilence.”

13rThen I said, “Ah, Lord GOD! Behold, the prophets say to them, ‘You shall not see the sword, nor shall you have famine, but I will give you 2assured speace in this place.’ ”

14And the LORD said to me, t“The prophets prophesy lies in My name. uI have not sent them, commanded them, nor spoken to them; they prophesy to you a false vision, 3divination, a worthless thing, and the vdeceit of their heart.

15“Therefore thus says the LORD concerning the prophets who prophesy in My name, whom I did not send, wand who say, ‘Sword and famine shall not be in this land’—‘By sword and famine those prophets shall be consumed!

16‘And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; xthey will have no one to bury them—them nor their wives, their sons nor their daughters—for I will pour their wickedness on them.’

17“Therefore you shall say this word to them:

y‘Let my eyes flow with tears night and day,

And let them not cease;

z For the virgin daughter of my people

Has been broken with a mighty stroke, with a very severe blow.

18If I go out to athe field,

Then behold, those slain with the sword!

And if I enter the city,

Then behold, those sick from famine!

Yes, both prophet and bpriest go about in a land they do not know.’ ”

The People Plead for Mercy

19c Have You utterly rejected Judah?

Has Your soul loathed Zion?

Why have You stricken us so that dthere is no healing for us?

e We looked for peace, but there was no good;

And for the time of healing, and there was trouble.

20We acknowledge, O LORD, our wickedness

And the iniquity of our ffathers,

For gwe have sinned against You.

21Do not abhor us, for Your name’s sake;

Do not disgrace the throne of Your glory.

h Remember, do not break Your covenant with us.

22i Are there any among jthe idols of the nations that can cause krain?

Or can the heavens give showers?

l Are You not He, O LORD our God?

Therefore we will wait for You,

Since You have made all these.

Jeremiah 15

The LORD Will Not Relent

1Then the LORD said to me, a“Even if bMoses and cSamuel stood before Me, My 1mind would not be favorable toward this people. Cast them out of My sight, and let them go forth.

2“And it shall be, if they say to you, ‘Where should we go?’ then you shall tell them, ‘Thus says the LORD:

d“Such as are for death, to death;

And such as are for the sword, to the sword;

And such as are for the famine, to the famine;

And such as are for the ecaptivity, to the captivity.” ’

3“And I will fappoint over them four forms of destruction,” says the LORD: “the sword to slay, the dogs to drag, gthe birds of the heavens and the beasts of the earth to devour and destroy.

4“I will hand them over to htrouble, to all kingdoms of the earth, because of iManasseh the son of Hezekiah, king of Judah, for what he did in Jerusalem.

5“For who will have pity on you, O Jerusalem?

Or who will bemoan you?

Or who will turn aside to ask how you are doing?

6j You have forsaken Me,” says the LORD,

“You have kgone backward.

Therefore I will stretch out My hand against you and destroy you;

l I am 2weary of relenting!

7And I will winnow them with a winnowing fan in the gates of the land;

I will mbereave them of children;

I will destroy My people,

Since they ndo not return from their ways.

8Their widows will be increased to Me more than the sand of the seas;

I will bring against them,

Against the mother of the young men,

A plunderer at noonday;

I will cause anguish and terror to fall on them osuddenly.

9“Shep languishes who has borne seven;

She has breathed her last;

q Her sun has gone down

While it was yet day;

She has been ashamed and confounded.

And the remnant of them I will deliver to the sword

Before their enemies,” says the LORD.

Jeremiah’s Dejection

10r Woe is me, my mother,

That you have borne me,

A man of strife and a man of contention to the whole 3earth!

I have neither lent for interest,

Nor have men lent to me for interest.

Every one of them curses me.

11The LORD said:

“Surely it will be well with your remnant;

Surely I will cause sthe enemy to intercede with you

In the time of adversity and in the time of affliction.

12Can anyone break iron,

The northern iron and the bronze?

13Your wealth and your treasures

I will give as tplunder without price,

Because of all your sins,

Throughout your territories.

14And I will 4make you cross over with your enemies

u Into a land which you do not know;

For a vfire is kindled in My anger,

Which shall burn upon you.”

15O LORD, wYou know;

Remember me and 5visit me,

And xtake vengeance for me on my persecutors.

In Your enduring patience, do not take me away.

Know that yfor Your sake I have suffered rebuke.

16Your words were found, and I zate them,

And aYour word was to me the joy and rejoicing of my heart;

For I am called by Your name,

O LORD God of hosts.

17b I did not sit in the assembly of the mockers,

Nor did I rejoice;

I sat alone because of Your hand,

For You have filled me with indignation.

18Why is my cpain perpetual

And my wound incurable,

Which refuses to be healed?

Will You surely be to me dlike an unreliable stream,

As waters that 6fail?

The LORD Reassures Jeremiah

19Therefore thus says the LORD:

e“If you return,

Then I will bring you back;

You shall fstand before Me;

If you gtake out the precious from the vile,

You shall be as My mouth.

Let them return to you,

But you must not return to them.

20And I will make you to this people a fortified bronze hwall;

And they will fight against you,

But ithey shall not prevail against you;

For I am with you to save you

And deliver you,” says the LORD.

21“I will deliver you from the hand of the wicked,

And I will redeem you from the grip of the terrible.”

Jeremiah 16

Jeremiah’s Life-Style and Message

1The word of the LORD also came to me, saying,

2“You shall not take a wife, nor shall you have sons or daughters in this place.”

3For thus says the LORD concerning the sons and daughters who are born in this place, and concerning their mothers who bore them and their fathers who begot them in this land:

4“They shall die agruesome deaths; they shall not be blamented nor shall they be cburied, but they shall be dlike refuse on the face of the earth. They shall be consumed by the sword and by famine, and their ecorpses shall be meat for the birds of heaven and for the beasts of the earth.”

5For thus says the LORD: f“Do not enter the house of mourning, nor go to lament or bemoan them; for I have taken away My peace from this people,” says the LORD, “lovingkindness and mercies.

6“Both the great and the small shall die in this land. They shall not be buried; gneither shall men lament for them, hcut themselves, nor imake themselves bald for them.

7“Nor shall men break bread in mourning for them, to comfort them for the dead; nor shall men give them the cup of consolation to jdrink for their father or their mother.

8“Also you shall not go into the house of feasting to sit with them, to eat and drink.”

9For thus says the LORD of hosts, the God of Israel: “Behold, kI will cause to cease from this place, before your eyes and in your days, the voice of 1mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride.

10“And it shall be, when you show this people all these words, and they say to you, l‘Why has the LORD pronounced all this great disaster against us? Or what is our iniquity? Or what is our sin that we have committed against the LORD our God?’

11“then you shall say to them, m‘Because your fathers have forsaken Me,’ says the LORD; ‘they have walked after other gods and have served them and worshiped them, and have forsaken Me and not kept My law.

12‘And you have done nworse than your fathers, for behold, oeach one 2follows the dictates of his own evil heart, so that no one listens to Me.

13p‘Therefore I will cast you out of this land qinto a land that you do not know, neither you nor your fathers; and there you shall serve other gods day and night, where I will not show you favor.’

God Will Restore Israel

(cf. Jer. 23:7, 8)

14“Therefore behold, the rdays are coming,” says the LORD, “that it shall no more be said, ‘The LORD lives who brought up the children of Israel from the land of Egypt,’

15“but, ‘The LORD lives who brought up the children of Israel from the land of the snorth and from all the lands where He had driven them.’ For tI will bring them back into their land which I gave to their fathers.

16“Behold, I will send for many ufishermen,” says the LORD, “and they shall fish them; and afterward I will send for many hunters, and they shall hunt them from every mountain and every hill, and out of the holes of the rocks.

17“For My veyes are on all their ways; they are not hidden from My face, nor is their iniquity hidden from My eyes.

18“And first I will repay wdouble for their iniquity and their sin, because xthey have defiled My land; they have filled My inheritance with the carcasses of their detestable and abominable idols.”

19O LORD, ymy strength and my fortress,

z My refuge in the day of affliction,

The Gentiles shall come to You

From the ends of the earth and say,

“Surely our fathers have inherited lies,

Worthlessness and aunprofitable things.”

20Will a man make gods for himself,

b Which are not gods?

21“Therefore behold, I will this once cause them to know,

I will cause them to know

My hand and My might;

And they shall know that cMy name is the LORD.

Jeremiah 17

Judah’s Sin and Punishment

1“The sin of Judah is awritten with a bpen of iron;

With the point of a diamond it is cengraved

On the tablet of their heart,

And on the horns of your altars,

2While their children remember

Their altars and their dwooden1 images

By the green trees on the high hills.

3O My mountain in the field,

I will give as plunder your wealth, all your treasures,

And your high places of sin within all your borders.

4And you, even yourself,

Shall let go of your heritage which I gave you;

And I will cause you to serve your enemies

In ethe land which you do not know;

For fyou have kindled a fire in My anger which shall burn forever.”

5Thus says the LORD:

g“Cursed is the man who trusts in man

And makes hflesh his 2strength,

Whose heart departs from the LORD.

6For he shall be ilike a shrub in the desert,

And jshall not see when good comes,

But shall inhabit the parched places in the wilderness,

k In a salt land which is not inhabited.

7“Blessedl is the man who trusts in the LORD,

And whose hope is the LORD.

8For he shall be mlike a tree planted by the waters,

Which spreads out its roots by the river,

And will not 3fear when heat comes;

But its leaf will be green,

And will not be anxious in the year of drought,

Nor will cease from yielding fruit.

9“The nheart is deceitful above all things,

And 4desperately wicked;

Who can know it?

10I, the LORD, osearch the heart,

I test the 5mind,

p Even to give every man according to his ways,

According to the fruit of his doings.

11“ As a partridge that 6broods but does not hatch,

So is he who gets riches, but not by right;

It qwill leave him in the midst of his days,

And at his end he will be ra fool.”

12A glorious high throne from the beginning

Is the place of our sanctuary.

13O LORD, sthe hope of Israel,

t All who forsake You shall be ashamed.

“Those who depart from Me

Shall be uwritten in the earth,

Because they have forsaken the LORD,

The vfountain of living waters.”

Jeremiah Prays for Deliverance

14Heal me, O LORD, and I shall be healed;

Save me, and I shall be saved,

For wYou are my praise.

15Indeed they say to me,

x“Where is the word of the LORD?

Let it come now!”

16As for me, yI have not hurried away from being a shepherd who follows You,

Nor have I desired the woeful day;

You know what came out of my lips;

It was right there before You.

17Do not be a terror to me;

z You are my hope in the day of doom.

18a Let them be ashamed who persecute me,

But bdo not let me be put to shame;

Let them be dismayed,

But do not let me be dismayed.

Bring on them the day of doom,

And cdestroy7 them with double destruction!

Hallow the Sabbath Day

19Thus the LORD said to me: “Go and stand in the gate of the children of the people, by which the kings of Judah come in and by which they go out, and in all the gates of Jerusalem;

20“and say to them, d‘Hear the word of the LORD, you kings of Judah, and all Judah, and all the inhabitants of Jerusalem, who enter by these gates.

21‘Thus says the LORD: e“Take heed to yourselves, and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem;

22“nor carry a burden out of your houses on the Sabbath day, nor do any work, but hallow the Sabbath day, as I fcommanded your fathers.

23g“But they did not obey nor incline their ear, but 8made their neck stiff, that they might not hear nor receive instruction.

24“And it shall be, hif you heed Me carefully,” says the LORD, “to bring no burden through the gates of this city on the iSabbath day, but hallow the Sabbath day, to do no work in it,

25j“then shall enter the gates of this city kings and princes sitting on the throne of David, riding in chariots and on horses, they and their princes, accompanied by the men of Judah and the inhabitants of Jerusalem; and this city shall remain forever.

26“And they shall come from the cities of Judah and from kthe places around Jerusalem, from the land of Benjamin and from lthe 9lowland, from the mountains and from mthe 10South, bringing burnt offerings and sacrifices, grain offerings and incense, bringing nsacrifices of praise to the house of the LORD.

27“But if you will not heed Me to hallow the Sabbath day, such as not carrying a burden when entering the gates of Jerusalem on the Sabbath day, then oI will kindle a fire in its gates, pand it shall devour the palaces of Jerusalem, and it shall not be qquenched.” ’ ”

Jeremiah 18

The Potter and the Clay

1The word which came to Jeremiah from the LORD, saying:

2“Arise and go down to the potter’s house, and there I will cause you to hear My words.”

3Then I went down to the potter’s house, and there he was, making something at the 1wheel.

4And the vessel that he 2made of clay was 3marred in the hand of the potter; so he made it again into another vessel, as it seemed good to the potter to make.

5Then the word of the LORD came to me, saying:

6“O house of Israel, acan I not do with you as this potter?” says the LORD. “Look, bas the clay is in the potter’s hand, so are you in My hand, O house of Israel!

7“The instant I speak concerning a nation and concerning a kingdom, to cpluck up, to pull down, and to destroy it,

8d“if that nation against whom I have spoken turns from its evil, eI will relent of the disaster that I thought to bring upon it.

9“And the instant I speak concerning a nation and concerning a kingdom, to build and to plant it,

10“if it does evil in My sight so that it does not obey My voice, then I will relent concerning the good with which I said I would benefit it.

11“Now therefore, speak to the men of Judah and to the inhabitants of Jerusalem, saying, ‘Thus says the LORD: “Behold, I am fashioning a disaster and devising a plan against you. fReturn now every one from his evil way, and make your ways and your doings ggood.” ’ ”

God’s Warning Rejected

12And they said, h“That is hopeless! So we will walk according to our own plans, and we will every one 4obey the idictates5 of his evil heart.”

13Therefore thus says the LORD:

j“Ask now among the Gentiles,

Who has heard such things?

The virgin of Israel has done ka very horrible thing.

14Will a man 6leave the snow water of Lebanon,

Which comes from the rock of the field?

Will the cold flowing waters be forsaken for strange waters?

15“Because My people have forgotten lMe,

They have burned incense to worthless idols.

And they have caused themselves to stumble in their ways,

From the mancient paths,

To walk in pathways and not on a highway,

16To make their land ndesolate and a perpetual ohissing;

Everyone who passes by it will be astonished

And shake his head.

17p I will scatter them qas with an east wind before the enemy;

r I will 7show them the back and not the face

In the day of their calamity.”

Jeremiah Persecuted

18Then they said, s“Come and let us devise plans against Jeremiah; tfor the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come and let us attack him with the tongue, and let us not give heed to any of his words.”

19Give heed to me, O LORD,

And listen to the voice of those who contend with me!

20u Shall evil be repaid for good?

For they have vdug a pit for my life.

Remember that I wstood before You

To speak good 8for them,

To turn away Your wrath from them.

21Therefore xdeliver up their children to the famine,

And pour out their blood

By the force of the sword;

Let their wives become widows

And ybereaved of their children.

Let their men be put to death,

Their young men be slain

By the sword in battle.

22Let a cry be heard from their houses,

When You bring a troop suddenly upon them;

For they have dug a pit to take me,

And hidden snares for my feet.

23Yet, LORD, You know all their counsel

Which is against me, to slay me.

z Provide no atonement for their iniquity,

Nor blot out their sin from Your sight;

But let them be overthrown before You.

Deal thus with them

In the time of Your aanger.

Jeremiah 19

The Sign of the Broken Flask

1Thus says the LORD: “Go and get a potter’s earthen flask, and take some of the elders of the people and some of the elders of the priests.

2“And go out to athe Valley of the Son of Hinnom, which is by the entry of the Potsherd Gate; and proclaim there the words that I will tell you,

3b“and say, ‘Hear the word of the LORD, O kings of Judah and inhabitants of Jerusalem. Thus says the LORD of hosts, the God of Israel: “Behold, I will bring such a catastrophe on this place, that whoever hears of it, his ears will ctingle.

4“Because they dhave forsaken Me and made this an alien place, because they have burned incense in it to other gods whom neither they, their fathers, nor the kings of Judah have known, and have filled this place with ethe blood of the innocents

5f“(they have also built the high places of Baal, to burn their sons with fire for burnt offerings to Baal, gwhich I did not command or speak, nor did it come into My mind),

6“therefore behold, the days are coming,” says the LORD, “that this place shall no more be called Tophet or hthe Valley of the Son of Hinnom, but the Valley of Slaughter.

7“And I will make void the counsel of Judah and Jerusalem in this place, iand I will cause them to fall by the sword before their enemies and by the hands of those who seek their lives; their jcorpses I will give as meat for the birds of the heaven and for the beasts of the earth.

8“I will make this city kdesolate and a hissing; everyone who passes by it will be astonished and hiss because of all its plagues.

9“And I will cause them to eat the lflesh of their sons and the flesh of their daughters, and everyone shall eat the flesh of his friend in the siege and in the desperation with which their enemies and those who seek their lives shall drive them to despair.” ’

10m“Then you shall break the flask in the sight of the men who go with you,

11“and say to them, ‘Thus says the LORD of hosts: n“Even so I will break this people and this city, as one breaks a potter’s vessel, which cannot be 1made whole again; and they shall obury them in Tophet till there is no place to bury.

12“Thus I will do to this place,” says the LORD, “and to its inhabitants, and make this city like Tophet.

13“And the houses of Jerusalem and the houses of the kings of Judah shall be defiled plike the place of Tophet, because of all the houses on whose qroofs they have burned incense to all the host of heaven, and rpoured out drink offerings to other gods.” ’ ”

14Then Jeremiah came from Tophet, where the LORD had sent him to prophesy; and he stood in sthe court of the Lord’s house and said to all the people,

15“Thus says the LORD of hosts, the God of Israel: ‘Behold, I will bring on this city and on all her towns all the doom that I have pronounced against it, because tthey have stiffened their necks that they might not hear My words.’ ”

Jeremiah 20

The Word of God to Pashhur

1Now aPashhur the son of bImmer, the priest who was also chief governor in the house of the LORD, heard that Jeremiah prophesied these things.

2Then Pashhur struck Jeremiah the prophet, and put him in the stocks that were in the high cgate of Benjamin, which was by the house of the LORD.

3And it happened on the next day that Pashhur brought Jeremiah out of the stocks. Then Jeremiah said to him, “The LORD has not called your name Pashhur, but 1Magor-Missabib.

4“For thus says the LORD: ‘Behold, I will make you a terror to yourself and to all your friends; and they shall fall by the sword of their enemies, and your eyes shall see it. I will dgive all Judah into the hand of the king of Babylon, and he shall carry them captive to Babylon and slay them with the sword.

5‘Moreover I ewill deliver all the wealth of this city, all its produce, and all its precious things; all the treasures of the kings of Judah I will give into the hand of their enemies, who will plunder them, seize them, and fcarry them to Babylon.

6‘And you, Pashhur, and all who dwell in your house, shall go into captivity. You shall go to Babylon, and there you shall die, and be buried there, you and all your friends, to whom you have gprophesied lies.’ ”

Jeremiah’s Unpopular Ministry

7O LORD, You 2induced me, and I was persuaded;

h You are stronger than I, and have prevailed.

i I am 3in derision daily;

Everyone mocks me.

8For when I spoke, I cried out;

j I shouted, “Violence and plunder!”

Because the word of the LORD was made to me

A reproach and a derision daily.

9Then I said, “I will not make mention of Him,

Nor speak anymore in His name.”

But His word was in my heart like a kburning fire

Shut up in my bones;

I was weary of holding it back,

And lI could not.

10m For I heard many 4mocking:

“Fear on every side!”

“Report,” they say, “and we will report it!”

n All my acquaintances watched for my stumbling, saying,

“Perhaps he can be induced;

Then we will prevail against him,

And we will take our revenge on him.”

11But the LORD is owith me as a mighty, awesome One.

Therefore my persecutors will stumble, and will not pprevail.

They will be greatly ashamed, for they will not prosper.

Their qeverlasting confusion will never be forgotten.

12But, O LORD of hosts,

You who rtest the righteous,

And see the 5mind and heart,

s Let me see Your vengeance on them;

For I have pleaded my cause before You.

13Sing to the LORD! Praise the LORD!

For tHe has delivered the life of the poor

From the hand of evildoers.

14u Cursed be the day in which I was born!

Let the day not be blessed in which my mother bore me!

15Let the man be cursed

Who brought news to my father, saying,

“A male child has been born to you!”

Making him very glad.

16And let that man be like the cities

Which the LORD voverthrew, and did not relent;

Let him whear the cry in the morning

And the shouting at noon,

17x Because he did not kill me from the womb,

That my mother might have been my grave,

And her womb always enlarged with me.

18y Why did I come forth from the womb to zsee 6labor and sorrow,

That my days should be consumed with shame?

Jeremiah 21

Jerusalem’s Doom Is Sealed

1The word which came to Jeremiah from the LORD when aKing Zedekiah sent to him bPashhur the son of Melchiah, and cZephaniah the son of Maaseiah, the priest, saying,

2d“Please inquire of the LORD for us, for 1Nebuchadnezzar king of Babylon makes war against us. Perhaps the LORD will deal with us according to all His wonderful works, that the king may go away from us.”

3Then Jeremiah said to them, “Thus you shall say to Zedekiah,

4‘Thus says the LORD God of Israel: “Behold, I will turn back the weapons of war that are in your hands, with which you fight against the king of Babylon and the 2Chaldeans who besiege you outside the walls; and eI will assemble them in the midst of this city.

5“I fMyself will fight against you with an goutstretched hand and with a strong arm, even in anger and fury and great wrath.

6“I will strike the inhabitants of this city, both man and beast; they shall die of a great pestilence.

7“And afterward,” says the LORD, h“I will deliver Zedekiah king of Judah, his servants and the people, and such as are left in this city from the pestilence and the sword and the famine, into the hand of Nebuchadnezzar king of Babylon, into the hand of their enemies, and into the hand of those who seek their life; and he shall strike them with the edge of the sword. iHe shall not spare them, or have pity or mercy.” ’

8“Now you shall say to this people, ‘Thus says the LORD: “Behold, jI set before you the way of life and the way of death.

9“He who kremains in this city shall die by the sword, by famine, and by pestilence; but he who goes out and 3defects to the Chaldeans who besiege you, he shall llive, and his life shall be as a prize to him.

10“For I have mset My face against this city for adversity and not for good,” says the LORD. n“It shall be given into the hand of the king of Babylon, and he shall oburn it with fire.” ’

Message to the House of David

11“And concerning the house of the king of Judah, say, ‘Hear the word of the LORD,

12‘O house of David! Thus says the LORD:

p“Execute4 judgment qin the morning;

And deliver him who is plundered

Out of the hand of the oppressor,

Lest My fury go forth like fire

And burn so that no one can quench it,

Because of the evil of your doings.

13“Behold, rI am against you, O 5inhabitant of the valley,

And rock of the plain,” says the LORD,

“Who say, s‘Who shall come down against us?

Or who shall enter our dwellings?’

14But I will punish you according to the tfruit of your 6doings,” says the LORD;

“I will kindle a fire in its forest,

And uit shall devour all things around it.” ’ ”

Jeremiah 22

Prophecies Against the Kings of Judah

1Thus says the LORD: “Go down to the house of the king of Judah, and there speak this word,

2“and say, a‘Hear the word of the LORD, O king of Judah, you who sit on the throne of David, you and your servants and your people who enter these gates!

3‘Thus says the LORD: b“Execute1 judgment and righteousness, and deliver the plundered out of the hand of the oppressor. Do no wrong and do no violence to the stranger, the cfatherless, or the widow, nor shed innocent blood in this place.

4“For if you indeed do this thing, dthen shall enter the gates of this house, riding on horses and in chariots, accompanied by servants and people, kings who sit on the throne of David.

5“But if you will not 2hear these words, eI swear by Myself,” says the LORD, “that this house shall become a desolation.” ’ ”

6For thus says the LORD to the house of the king of Judah:

“You are fGilead to Me,

The head of Lebanon;

Yet I surely will make you a wilderness,

Cities which are not inhabited.

7I will prepare destroyers against you,

Everyone with his weapons;

They shall cut down gyour choice cedars

h And cast them into the fire.

8“And many nations will pass by this city; and everyone will say to his neighbor, i‘Why has the LORD done so to this great city?’

9“Then they will answer, j‘Because they have forsaken the covenant of the LORD their God, and worshiped other gods and served them.’ ”

10Weep not for kthe dead, nor bemoan him;

Weep bitterly for him lwho goes away,

For he shall return no more,

Nor see his native country.

Message to the Sons of Josiah

11For thus says the LORD concerning mShallum3 the son of Josiah, king of Judah, who reigned instead of Josiah his father, nwho went from this place: “He shall not return here anymore,

12“but he shall die in the place where they have led him captive, and shall see this land no more.

13“Woeo to him who builds his house by unrighteousness

And his 4chambers by injustice,

p Who uses his neighbor’s service without wages

And gives him nothing for his work,

14Who says, ‘I will build myself a wide house with spacious 5chambers,

And cut out windows for it,

Paneling it with cedar

And painting it with vermilion.’

15“Shall you reign because you enclose yourself in cedar?

Did not your father eat and drink,

And do justice and righteousness?

Then qit was well with him.

16He 6judged the cause of the poor and needy;

Then it was well.

Was not this knowing Me?” says the LORD.

17“Yetr your eyes and your heart are for nothing but your covetousness,

For shedding innocent blood,

And practicing oppression and violence.”

18Therefore thus says the LORD concerning Jehoiakim the son of Josiah, king of Judah:

s“They shall not lament for him,

Saying, t‘Alas, my brother!’ or ‘Alas, my sister!’

They shall not lament for him,

Saying, ‘Alas, master!’ or ‘Alas, his glory!’

19u He shall be buried with the burial of a donkey,

Dragged and cast out beyond the gates of Jerusalem.

20“Go up to Lebanon, and cry out,

And lift up your voice in Bashan;

Cry from Abarim,

For all your lovers are destroyed.

21I spoke to you in your prosperity,

But you said, ‘I will not hear.’

v This has been your manner from your youth,

That you did not obey My voice.

22The wind shall eat up all wyour 7rulers,

And your lovers shall go into captivity;

Surely then you will be ashamed and humiliated

For all your wickedness.

23O inhabitant of Lebanon,

Making your nest in the cedars,

How gracious will you be when pangs come upon you,

Like xthe pain of a woman in 8labor?

Message to Coniah

24“As I live,” says the LORD, y“though 9Coniah the son of Jehoiakim, king of Judah, zwere the 10signet on My right hand, yet I would pluck you off;

25a“and I will give you into the hand of those who seek your life, and into the hand of those whose face you fear—the hand of Nebuchadnezzar king of Babylon and the hand of the 11Chaldeans.

26b“So I will cast you out, and your mother who bore you, into another country where you were not born; and there you shall die.

27“But to the land to which they desire to return, there they shall not return.

28“Is this man 12Coniah a despised, broken idol—

c A vessel in which is no pleasure?

Why are they cast out, he and his descendants,

And cast into a land which they do not know?

29d O earth, earth, earth,

Hear the word of the LORD!

30Thus says the LORD:

‘Write this man down as echildless,

A man who shall not prosper in his days;

For fnone of his descendants shall prosper,

Sitting on the throne of David,

And ruling anymore in Judah.’ ”

Jeremiah 23

The Branch of Righteousness

1“Woe ato the shepherds who destroy and scatter the sheep of My pasture!” says the LORD.

2Therefore thus says the LORD God of Israel against the shepherds who feed My people: “You have scattered My flock, driven them away, and not attended to them. bBehold, I will attend to you for the evil of your doings,” says the LORD.

3“But cI will gather the remnant of My flock out of all countries where I have driven them, and bring them back to their folds; and they shall be fruitful and increase.

4“I will set up dshepherds over them who will feed them; and they shall fear no more, nor be dismayed, nor shall they be lacking,” says the LORD.

5“Behold, ethe days are coming,” says the LORD,

“That I will raise to David a Branch of righteousness;

A King shall reign and 1prosper,

f And execute 2judgment and righteousness in the 3earth.

6g In His days Judah will be saved,

And Israel hwill dwell safely;

Now ithis is His name by which He will be called:

4THE LORD OUR RIGHTEOUSNESS.

7“Therefore, behold, jthe days are coming,” says the LORD, “that they shall no longer say, ‘As the LORD lives who brought up the children of Israel from the land of Egypt,’

8“but, ‘As the LORD lives who brought up and led the descendants of the house of Israel from the north country kand from all the countries where I had driven them.’ And they shall dwell in their own lland.”

False Prophets and Empty Oracles

9My heart within me is broken

Because of the prophets;

m All my bones shake.

I am like a drunken man,

And like a man whom wine has overcome,

Because of the LORD,

And because of His holy words.

10For nthe land is full of adulterers;

For obecause of a curse the land mourns.

p The pleasant places of the wilderness are dried up.

Their course of life is evil,

And their might is not right.

11“For qboth prophet and priest are profane;

Yes, rin My house I have found their wickedness,” says the LORD.

12“Therefores their way shall be to them

Like slippery ways;

In the darkness they shall be driven on

And fall in them;

For I twill bring disaster on them,

The year of their punishment,” says the LORD.

13“And I have seen 5folly in the prophets of Samaria:

u They prophesied by Baal

And vcaused My people Israel to err.

14Also I have seen a horrible thing in the prophets of Jerusalem:

w They commit adultery and walk in lies;

They also xstrengthen the hands of evildoers,

So that no one turns back from his wickedness.

All of them are like ySodom to Me,

And her inhabitants like Gomorrah.

15“Therefore thus says the LORD of hosts concerning the prophets:

‘Behold, I will feed them with zwormwood,

And make them drink the water of gall;

For from the prophets of Jerusalem

6 Profaneness has gone out into all the land.’ ”

16Thus says the LORD of hosts:

“Do not listen to the words of the prophets who prophesy to you.

They make you worthless;

a They speak a vision of their own heart,

Not from the mouth of the LORD.

17They continually say to those who despise Me,

‘The LORD has said, b“You shall have peace” ’;

And to everyone who cwalks according to the 7dictates of his own heart, they say,

d‘No evil shall come upon you.’ ”

18For ewho has stood in the counsel of the LORD,

And has perceived and heard His word?

Who has marked His word and heard it?

19Behold, a fwhirlwind of the LORD has gone forth in fury—

A violent whirlwind!

It will fall violently on the head of the wicked.

20The ganger of the LORD will not turn back

Until He has executed and performed the thoughts of His heart.

h In the latter days you will understand it perfectly.

21“Ii have not sent these prophets, yet they ran.

I have not spoken to them, yet they prophesied.

22But if they had stood in My counsel,

And had caused My people to hear My words,

Then they would have jturned them from their evil way

And from the evil of their doings.

23“ Am I a God near at hand,” says the LORD,

“And not a God afar off?

24Can anyone khide himself in secret places,

So I shall not see him?” says the LORD;

l“Do I not fill heaven and earth?” says the LORD.

25“I have heard what the prophets have said who prophesy lies in My name, saying, ‘I have dreamed, I have dreamed!’

26“How long will this be in the heart of the prophets who prophesy lies? Indeed they are prophets of the deceit of their own heart,

27“who try to make My people forget My name by their dreams which everyone tells his neighbor, mas their fathers forgot My name for Baal.

28“The prophet who has a dream, let him tell a dream;

And he who has My word, let him speak My word faithfully.

What is the chaff to the wheat?” says the LORD.

29“ Is not My word like a nfire?” says the LORD,

“And like a hammer that breaks the rock in pieces?

30“Therefore behold, oI am against the prophets,” says the LORD, “who steal My words every one from his neighbor.

31“Behold, I am pagainst the prophets,” says the LORD, “who use their tongues and say, ‘He says.’

32“Behold, I am against those who prophesy false dreams,” says the LORD, “and tell them, and cause My people to err by their qlies and by rtheir recklessness. Yet I did not send them or command them; therefore they shall not sprofit this people at all,” says the LORD.

33“So when these people or the prophet or the priest ask you, saying, ‘What is tthe 8oracle of the LORD?’ you shall then say to them, 9‘What oracle?’ I will even forsake you,” says the LORD.

34“And as for the prophet and the priest and the people who say, ‘The 10oracle of the LORD!’ I will even punish that man and his house.

35“Thus every one of you shall say to his neighbor, and every one to his brother, ‘What has the LORD answered?’ and, ‘What has the LORD spoken?’

36“And the 11oracle of the LORD you shall mention no more. For every man’s word will be his oracle, for you have uperverted the words of the living God, the LORD of hosts, our God.

37“Thus you shall say to the prophet, ‘What has the LORD answered you?’ and, ‘What has the LORD spoken?’

38“But since you say, ‘The 12oracle of the LORD!’ therefore thus says the LORD: ‘Because you say this word, “The oracle of the LORD!” and I have sent to you, saying, “Do not say, ‘The oracle of the LORD!’ ”

39‘therefore behold, I, even I, vwill utterly forget you and forsake you, and the city that I gave you and your fathers, and will cast you out of My presence.

40‘And I will bring wan everlasting reproach upon you, and a perpetual xshame, which shall not be forgotten.’ ”

Jeremiah 24

The Sign of Two Baskets of Figs

1The aLORD showed me, and there were two baskets of figs set before the temple of the LORD, after Nebuchadnezzar bking of Babylon had carried away captive cJeconiah the son of Jehoiakim, king of Judah, and the princes of Judah with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.

2One basket had very good figs, like the figs that are first ripe; and the other basket had very bad figs which could not be eaten, they were so dbad.

3Then the LORD said to me, “What do you see, Jeremiah?” And I said, “Figs, the good figs, very good; and the bad, very bad, which cannot be eaten, they are so bad.”

4Again the word of the LORD came to me, saying,

5“Thus says the LORD, the God of Israel: ‘Like these good figs, so will I 1acknowledge those who are carried away captive from Judah, whom I have sent out of this place for their own good, into the land of the Chaldeans.

6‘For I will set My eyes on them for good, and eI will bring them back to this land; fI will build them and not pull them down, and I will plant them and not pluck them up.

7‘Then I will give them ga heart to know Me, that I am the LORD; and they shall be hMy people, and I will be their God, for they shall return to Me iwith their whole heart.

8‘And as the bad jfigs which cannot be eaten, they are so bad’—surely thus says the LORD—‘so will I give up Zedekiah the king of Judah, his princes, the kresidue of Jerusalem who remain in this land, and lthose who dwell in the land of Egypt.

9‘I will deliver them to mtrouble into all the kingdoms of the earth, for their harm, nto be a reproach and a byword, a taunt and a curse, in all places where I shall drive them.

10‘And I will send the sword, the famine, and the pestilence among them, till they are 2consumed from the land that I gave to them and their fathers.’ ”

Jeremiah 25

Seventy Years of Desolation

1The word that came to Jeremiah concerning all the people of Judah, ain the fourth year of bJehoiakim the son of Josiah, king of Judah (which was the first year of Nebuchadnezzar king of Babylon),

2which Jeremiah the prophet spoke to all the people of Judah and to all the inhabitants of Jerusalem, saying:

3c“From the thirteenth year of Josiah the son of Amon, king of Judah, even to this day, this is the twenty-third year in which the word of the LORD has come to me; and I have spoken to you, rising early and speaking, dbut you have not listened.

4“And the LORD has sent to you all His servants the prophets, erising early and sending them, but you have not listened nor inclined your ear to hear.

5“They said, f‘Repent now everyone of his evil way and his evil doings, and dwell in the land that the LORD has given to you and your fathers forever and ever.

6‘Do not go after other gods to serve them and worship them, and do not provoke Me to anger with the works of your hands; and I will not harm you.’

7“Yet you have not listened to Me,” says the LORD, “that you might gprovoke Me to anger with the works of your hands to your own hurt.

8“Therefore thus says the LORD of hosts: ‘Because you have not heard My words,

9‘behold, I will send and take hall the families of the north,’ says the LORD, ‘and Nebuchadnezzar the king of Babylon, iMy servant, and will bring them against this land, against its inhabitants, and against these nations all around, and will utterly destroy them, and jmake them an astonishment, a hissing, and perpetual desolations.

10‘Moreover I will 1take from them the kvoice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, lthe sound of the millstones and the light of the lamp.

11‘And this whole land shall be a desolation and an astonishment, and these nations shall serve the king of Babylon seventy myears.

12‘Then it will come to pass, nwhen 2seventy years are completed, that I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity,’ says the LORD; o‘and I will make it a perpetual desolation.

13‘So I will bring on that land all My words which I have pronounced against it, all that is written in this book, which Jeremiah has prophesied concerning all the nations.

14p‘(For many nations qand great kings shall rbe served by them also; sand I will repay them according to their deeds and according to the works of their own hands.)’ ”

Judgment on the Nations

15For thus says the LORD God of Israel to me: “Take this twine cup of 3fury from My hand, and cause all the nations, to whom I send you, to drink it.

16“And uthey will drink and stagger and go mad because of the sword that I will send among them.”

17Then I took the cup from the LORD’s hand, and made all the nations drink, to whom the LORD had sent me:

18Jerusalem and the cities of Judah, its kings and its princes, to make them va desolation, an astonishment, a hissing, and wa curse, as it is this day;

19Pharaoh king of Egypt, his servants, his princes, and all his people;

20all the mixed multitude, all the kings of xthe land of Uz, all the kings of the land of the yPhilistines (namely, Ashkelon, Gaza, Ekron, and zthe remnant of Ashdod);

21aEdom, Moab, and the people of Ammon;

22all the kings of bTyre, all the kings of Sidon, and the kings of the coastlands which are across the csea;

23dDedan, Tema, Buz, and all who are in the farthest corners;

24all the kings of Arabia and all the kings of the emixed multitude who dwell in the desert;

25all the kings of Zimri, all the kings of fElam, and all the kings of the gMedes;

26hall the kings of the north, far and near, one with another; and all the kingdoms of the world which are on the face of the earth. Also the king of 4Sheshach shall drink after them.

27“Therefore you shall say to them, ‘Thus says the LORD of hosts, the God of Israel: i“Drink, jbe drunk, and vomit! Fall and rise no more, because of the sword which I will send among you.” ’

28“And it shall be, if they refuse to take the cup from your hand to drink, then you shall say to them, ‘Thus says the LORD of hosts: “You shall certainly drink!

29“For behold, kI begin to bring calamity on the city lwhich is called by My name, and should you be utterly unpunished? You shall not be unpunished, for mI will call for a sword on all the inhabitants of the earth,” says the LORD of hosts.’

30“Therefore prophesy against them all these words, and say to them:

‘The LORD will nroar from on high,

And utter His voice from oHis holy habitation;

He will roar mightily against pHis fold.

He will give qa shout, as those who tread the grapes,

Against all the inhabitants of the earth.

31A noise will come to the ends of the earth—

For the LORD has ra controversy with the nations;

s He will plead His case with all flesh.

He will give those who are wicked to the sword,’ says the LORD.”

32Thus says the LORD of hosts:

“Behold, disaster shall go forth

From nation to nation,

And ta great whirlwind shall be raised up

From the farthest parts of the earth.

33u“And at that day the slain of the LORD shall be from one end of the earth even to the other end of the earth. They shall not be vlamented, wor gathered, or buried; they shall become refuse on the ground.

34“Wail,x shepherds, and cry!

Roll about in the ashes,

You leaders of the flock!

For the days of your slaughter and your dispersions are fulfilled;

You shall fall like a precious vessel.

35And the shepherds will have no 5way to flee,

Nor the leaders of the flock to escape.

36A voice of the cry of the shepherds,

And a wailing of the leaders to the flock will be heard.

For the LORD has plundered their pasture,

37And the peaceful dwellings are cut down

Because of the fierce anger of the LORD.

38He has left His lair like the lion;

For their land is desolate

Because of the fierceness of the Oppressor,

And because of His fierce anger.”

Jeremiah 26

Jeremiah Saved from Death

(cf. Jer. 7:1–15)

1In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, this word came from the LORD, saying,

2“Thus says the LORD: ‘Stand in athe court of the LORD’s house, and speak to all the cities of Judah, which come to worship in the LORD’s house, ball the words that I command you to speak to them. cDo not diminish a word.

3d‘Perhaps everyone will listen and turn from his evil way, that I may erelent concerning the calamity which I purpose to bring on them because of the evil of their doings.’

4“And you shall say to them, ‘Thus says the LORD: f“If you will not listen to Me, to walk in My law which I have set before you,

5“to heed the words of My servants the prophets gwhom I sent to you, both rising up early and sending them (but you have not heeded),

6“then I will make this house like hShiloh, and will make this city ia curse to all the nations of the earth.” ’ ”

7So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD.

8Now it happened, when Jeremiah had made an end of speaking all that the LORD had commanded him to speak to all the people, that the priests and the prophets and all the people seized him, saying, “You will surely die!

9“Why have you prophesied in the name of the LORD, saying, ‘This house shall be like Shiloh, and this city shall be jdesolate, without an inhabitant’?” And all the people were gathered against Jeremiah in the house of the LORD.

10When the princes of Judah heard these things, they came up from the king’s house to the house of the LORD and sat down in the entry of the New Gate of the LORD’s house.

11And the priests and the prophets spoke to the princes and all the people, saying, 1“This man deserves to kdie! For he has prophesied against this city, as you have heard with your ears.”

12Then Jeremiah spoke to all the princes and all the people, saying: “The LORD sent me to prophesy against this house and against this city with all the words that you have heard.

13“Now therefore, lamend your ways and your doings, and obey the voice of the LORD your God; then the LORD will relent concerning the doom that He has pronounced against you.

14“As for me, here mI am, in your hand; do with me as seems good and 2proper to you.

15“But know for certain that if you put me to death, you will surely bring innocent blood on yourselves, on this city, and on its inhabitants; for truly the LORD has sent me to you to speak all these words in your hearing.”

16So the princes and all the people said to the priests and the prophets, “This man does not deserve to die. For he has spoken to us in the name of the LORD our God.”

17nThen certain of the elders of the land rose up and spoke to all the assembly of the people, saying:

18o“Micah of Moresheth prophesied in the days of Hezekiah king of Judah, and spoke to all the people of Judah, saying, ‘Thus says the LORD of hosts:

p“Zion shall be plowed like a field,

Jerusalem shall become qheaps of ruins,

And the mountain of the 3temple

Like the 4bare hills of the forest.” ’

19“Did Hezekiah king of Judah and all Judah ever put him to death? rDid he not fear the LORD and sseek the LORD’s favor? And the LORD trelented concerning the doom which He had pronounced against them. uBut we are doing great evil against ourselves.”

20Now there was also a man who prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjath Jearim, who prophesied against this city and against this land according to all the words of Jeremiah.

21And when Jehoiakim the king, with all his mighty men and all the princes, heard his words, the king sought to put him to death; but when Urijah heard it, he was afraid and fled, and went to Egypt.

22Then Jehoiakim the king sent men to Egypt: Elnathan the son of Achbor, and other men who went with him to Egypt.

23And they brought Urijah from Egypt and brought him to Jehoiakim the king, who killed him with the sword and cast his dead body into the graves of the 5common people.

24Nevertheless vthe hand of Ahikam the son of Shaphan was with Jeremiah, so that they should not give him into the hand of the people to put him to death.

Jeremiah 27

Symbol of the Bonds and Yokes

1In1 the beginning of the reign of 2Jehoiakim the son of Josiah, aking of Judah, this word came to Jeremiah from the LORD, saying,

2“Thus says the LORD to me: ‘Make for yourselves bonds and yokes, band put them on your neck,

3‘and send them to the king of Edom, the king of Moab, the king of the Ammonites, the king of Tyre, and the king of Sidon, by the hand of the messengers who come to Jerusalem to Zedekiah king of Judah.

4‘And command them to say to their masters, “Thus says the LORD of hosts, the God of Israel—thus you shall say to your masters:

5c‘I have made the earth, the man and the beast that are on the ground, by My great power and by My outstretched arm, and dhave given it to whom it seemed proper to Me.

6e‘And now I have given all these lands into the hand of Nebuchadnezzar the king of Babylon, fMy servant; and gthe beasts of the field I have also given him to serve him.

7h‘So all nations shall serve him and his son and his son’s son, iuntil the time of his land comes; jand then many nations and great kings shall make him serve them.

8‘And it shall be, that the nation and kingdom which will not serve Nebuchadnezzar the king of Babylon, and which will not put its neck under the yoke of the king of Babylon, that nation I will punish,’ says the LORD, ‘with the sword, the famine, and the pestilence, until I have consumed them by his hand.

9‘Therefore do not listen to your prophets, your diviners, your 3dreamers, your soothsayers, or your sorcerers, who speak to you, saying, “You shall not serve the king of Babylon.”

10‘For they prophesy a klie to you, to remove you far from your land; and I will drive you out, and you will perish.

11‘But the nations that bring their necks under the yoke of the king of Babylon and serve him, I will let them remain in their own land,’ says the LORD, ‘and they shall till it and dwell in it.’ ” ’ ”

12I also spoke to lZedekiah king of Judah according to all these words, saying, “Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live!

13m“Why will you die, you and your people, by the sword, by the famine, and by the pestilence, as the LORD has spoken against the nation that will not serve the king of Babylon?

14“Therefore ndo not listen to the words of the prophets who speak to you, saying, ‘You shall not serve the king of Babylon,’ for they prophesy oa lie to you;

15“for I have pnot sent them,” says the LORD, “yet they prophesy a lie in My name, that I may drive you out, and that you may perish, you and the prophets who prophesy to you.”

16Also I spoke to the priests and to all this people, saying, “Thus says the LORD: ‘Do not listen to the words of your prophets who prophesy to you, saying, “Behold, qthe vessels of the LORD’s house will now shortly be brought back from Babylon”; for they prophesy a lie to you.

17‘Do not listen to them; serve the king of Babylon, and live! Why should this city be laid waste?

18‘But if they are prophets, and if the word of the LORD is with them, let them now make intercession to the LORD of hosts, that the vessels which are left in the house of the LORD, in the house of the king of Judah, and at Jerusalem, do not go to Babylon.’

19“For thus says the LORD of hosts rconcerning the pillars, concerning the Sea, concerning the carts, and concerning the remainder of the vessels that remain in this city,

20“which Nebuchadnezzar king of Babylon did not take, when he carried away scaptive Jeconiah the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem—

21“yes, thus says the LORD of hosts, the God of Israel, concerning the tvessels that remain in the house of the LORD, and in the house of the king of Judah and of Jerusalem:

22‘They shall be ucarried to Babylon, and there they shall be until the day that I vvisit them,’ says the LORD. ‘Then wI will bring them up and restore them to this place.’ ”

Jeremiah 28

Hananiah’s Falsehood and Doom

1And ait happened in the same year, at the beginning of the reign of Zedekiah king of Judah, in the bfourth year and in the fifth month, that Hananiah the son of cAzur the prophet, who was from Gibeon, spoke to me in the house of the LORD in the presence of the priests and of all the people, saying,

2“Thus speaks the LORD of hosts, the God of Israel, saying: ‘I have broken dthe yoke of the king of Babylon.

3e‘Within two full years I will bring back to this place all the vessels of the LORD’s house, that Nebuchadnezzar king of Babylon ftook away from this place and carried to Babylon.

4‘And I will bring back to this place 1Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah who went to Babylon,’ says the LORD, ‘for I will break the yoke of the king of Babylon.’ ”

5Then the prophet Jeremiah spoke to the prophet Hananiah in the presence of the priests and in the presence of all the people who stood in the house of the LORD,

6and the prophet Jeremiah said, g“Amen! The LORD do so; the LORD perform your words which you have prophesied, to bring back the vessels of the LORD’s house and all who were carried away captive, from Babylon to this place.

7“Nevertheless hear now this word that I speak in your hearing and in the hearing of all the people:

8“The prophets who have been before me and before you of old prophesied against many countries and great kingdoms—of war and disaster and pestilence.

9“As for hthe prophet who prophesies of ipeace, when the word of the prophet comes to pass, the prophet will be known as one whom the LORD has truly sent.”

10Then Hananiah the prophet took the jyoke off the prophet Jeremiah’s neck and broke it.

11And Hananiah spoke in the presence of all the people, saying, “Thus says the LORD: ‘Even so I will break the yoke of Nebuchadnezzar king of Babylon kfrom the neck of all nations within the space of two full years.’ ” And the prophet Jeremiah went his way.

12Now the word of the LORD came to Jeremiah, after Hananiah the prophet had broken the yoke from the neck of the prophet Jeremiah, saying,

13“Go and tell Hananiah, saying, ‘Thus says the LORD: “You have broken the yokes of wood, but you have made in their place yokes of iron.”

14‘For thus says the LORD of hosts, the God of Israel: l“I have put a yoke of iron on the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him. mI have given him the beasts of the field also.” ’ ”

15Then the prophet Jeremiah said to Hananiah the prophet, “Hear now, Hananiah, the LORD has not sent you, but nyou make this people trust in a olie.

16“Therefore thus says the LORD: ‘Behold, I will cast you from the face of the earth. This year you shall pdie, because you have taught qrebellion against the LORD.’ ”

17So Hananiah the prophet died the same year in the seventh month.

Jeremiah 29

Jeremiah’s Letter to the Captives

1Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem to the remainder of the elders who were acarried away captive—to the priests, the prophets, and all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon.

2(This happened after bJeconiah1 the king, the cqueen mother, the 2eunuchs, the princes of Judah and Jerusalem, the craftsmen, and the smiths had departed from Jerusalem.)

3The letter was sent by the hand of Elasah the son of dShaphan, and Gemariah the son of Hilkiah, whom Zedekiah king of Judah sent to Babylon, to Nebuchadnezzar king of Babylon, saying,

4Thus says the LORD of hosts, the God of Israel, to all who were carried away captive, whom I have caused to be carried away from Jerusalem to Babylon:

5Build houses and dwell in them; plant gardens and eat their fruit.

6Take wives and beget sons and daughters; and take wives for your sons and give your daughters to husbands, so that they may bear sons and daughters—that you may be increased there, and not diminished.

7And seek the peace of the city where I have caused you to be carried away captive, eand pray to the LORD for it; for in its peace you will have peace.

8For thus says the LORD of hosts, the God of Israel: Do not let your prophets and your diviners who are in your midst fdeceive you, nor listen to your dreams which you cause to be dreamed.

9For they prophesy gfalsely to you in My name; I have not sent them, says the LORD.

10For thus says the LORD: After hseventy years are completed at Babylon, I will visit you and perform My good word toward you, and cause you to ireturn to this place.

11For I know the thoughts that I think toward you, says the LORD, thoughts of peace and not of evil, to give you a future and a hope.

12Then you will jcall upon Me and go and pray to Me, and I will klisten to you.

13And lyou will seek Me and find Me, when you search for Me mwith all your heart.

14nI will be found by you, says the LORD, and I will bring you back from your captivity; oI will gather you from all the nations and from all the places where I have driven you, says the LORD, and I will bring you to the place from which I cause you to be carried away captive.

15Because you have said, “The LORD has raised up prophets for us in Babylon”—

16ptherefore thus says the LORD concerning the king who sits on the throne of David, concerning all the people who dwell in this city, and concerning your brethren who have not gone out with you into captivity—

17thus says the LORD of hosts: Behold, I will send on them the sword, the famine, and the pestilence, and will make them like qrotten figs that cannot be eaten, they are so bad.

18And I will pursue them with the sword, with famine, and with pestilence; and I rwill deliver them to trouble among all the kingdoms of the earth—to be sa curse, an astonishment, a hissing, and a reproach among all the nations where I have driven them,

19because they have not heeded My words, says the LORD, which tI sent to them by My servants the prophets, rising up early and sending them; neither would you heed, says the LORD.

20Therefore hear the word of the LORD, all you of the captivity, whom I have sent from Jerusalem to Babylon.

21Thus says the LORD of hosts, the God of Israel, concerning Ahab the son of Kolaiah, and Zedekiah the son of Maaseiah, who prophesy a ulie to you in My name: Behold, I will deliver them into the hand of Nebuchadnezzar king of Babylon, and he shall slay them before your eyes.

22vAnd because of them a curse shall be taken up by all the captivity of Judah who are in Babylon, saying, “The LORD make you like Zedekiah and Ahab, wwhom the king of Babylon roasted in the fire”;

23because xthey have done disgraceful things in Israel, have committed adultery with their neighbors’ wives, and have spoken lying words in My name, which I have not commanded them. Indeed I yknow, and am a witness, says the LORD.

24You shall also speak to Shemaiah the Nehelamite, saying,

25Thus speaks the LORD of hosts, the God of Israel, saying: You have sent letters in your name to all the people who are at Jerusalem, zto Zephaniah the son of Maaseiah the priest, and to all the priests, saying,

26“The LORD has made you priest instead of Jehoiada the priest, so that there should be aofficers in the house of the LORD over every man who is bdemented and considers himself a prophet, that you should cput him in prison and in the stocks.

27Now therefore, why have you not rebuked Jeremiah of Anathoth who makes himself a prophet to you?

28For he has sent to us in Babylon, saying, ‘This captivity is long; build houses and dwell in them, and plant gardens and eat their fruit.’ ”

29Now Zephaniah the priest read this letter in the hearing of Jeremiah the prophet.

30Then the word of the LORD came to Jeremiah, saying:

31Send to all those in captivity, saying, Thus says the LORD concerning Shemaiah the Nehelamite: Because Shemaiah has prophesied to you, dand I have not sent him, and he has caused you to trust in a elie—

32therefore thus says the LORD: Behold, I will punish Shemaiah the Nehelamite and his 3family: he shall not have anyone to dwell among this people, nor shall he see the good that I will do for My people, says the LORD, fbecause he has taught rebellion against the LORD.

Jeremiah 30

Restoration of Israel and Judah

1The word that came to Jeremiah from the LORD, saying,

2“Thus speaks the LORD God of Israel, saying: ‘Write in a book for yourself all the words that I have spoken to you.

3‘For behold, the days are coming,’ says the LORD, ‘that aI will bring back from captivity My people Israel and Judah,’ says the LORD. b‘And I will cause them to return to the land that I gave to their fathers, and they shall possess it.’ ”

4Now these are the words that the LORD spoke concerning Israel and Judah.

5“For thus says the LORD:

‘We have heard a voice of trembling,

Of 1fear, and not of peace.

6Ask now, and see,

Whether a 2man is ever in 3labor with child?

So why do I see every man with his hands on his loins

c Like a woman in labor,

And all faces turned pale?

7d Alas! For that day is great,

e So that none is like it;

And it is the time of Jacob’s trouble,

But he shall be saved out of it.

8‘For it shall come to pass in that day,’

Says the LORD of hosts,

‘ That I will break his yoke from your neck,

And will burst your bonds;

Foreigners shall no more enslave them.

9But they shall serve the LORD their God,

And fDavid their king,

Whom I will graise up for them.

10‘Therefore hdo not fear, O My servant Jacob,’ says the LORD,

‘Nor be dismayed, O Israel;

For behold, I will save you from afar,

And your seed ifrom the land of their captivity.

Jacob shall return, have rest and be quiet,

And no one shall make him afraid.

11For I am with jyou,’ says the LORD, ‘to save you;

k Though I make a full end of all nations where I have scattered you,

l Yet I will not make a complete end of you.

But I will correct you min justice,

And will not let you go altogether unpunished.’

12“For thus says the LORD:

n‘Your affliction is incurable,

Your wound is severe.

13There is no one to plead your cause,

That you may be bound up;

o You have no healing medicines.

14p All your lovers have forgotten you;

They do not seek you;

For I have wounded you with the wound qof an enemy,

With the chastisement rof a cruel one,

For the multitude of your iniquities,

s Because your sins have increased.

15Why tdo you cry about your affliction?

Your sorrow is incurable.

Because of the multitude of your iniquities,

Because your sins have increased,

I have done these things to you.

16‘Therefore all those who devour you ushall be devoured;

And all your adversaries, every one of them, shall go into vcaptivity;

Those who plunder you shall become wplunder,

And all who prey upon you I will make a xprey.

17y For I will restore health to you

And heal you of your wounds,’ says the LORD,

‘Because they called you an outcast saying:

“This is Zion;

No one seeks her.” ’

18“Thus says the LORD:

‘Behold, I will bring back the captivity of Jacob’s tents,

And zhave mercy on his dwelling places;

The city shall be built upon its own 4mound,

And the palace shall remain according to its own plan.

19Then aout of them shall proceed thanksgiving

And the voice of those who make merry;

b I will multiply them, and they shall not diminish;

I will also glorify them, and they shall not be small.

20Their children also shall be cas before,

And their congregation shall be established before Me;

And I will punish all who oppress them.

21Their nobles shall be from among them,

d And their governor shall come from their midst;

Then I will ecause him to draw near,

And he shall approach Me;

For who is this who pledged his heart to approach Me?’ says the LORD.

22‘You shall be fMy people,

And I will be your God.’ ”

23Behold, the gwhirlwind of the LORD

Goes forth with fury,

A 5continuing whirlwind;

It will fall violently on the head of the wicked.

24The fierce anger of the LORD will not return until He has done it,

And until He has performed the intents of His heart.

h In the latter days you will consider it.

Jeremiah 31

The Remnant of Israel Saved

1“At athe same time,” says the LORD, b“I will be the God of all the families of Israel, and they shall be My people.”

2Thus says the LORD:

“The people who survived the sword

Found grace in the wilderness—

Israel, when cI went to give him rest.”

3The LORD has appeared 1of old to me, saying:

“Yes, dI have loved you with ean everlasting love;

Therefore with lovingkindness I have fdrawn you.

4Again gI will build you, and you shall be rebuilt,

O virgin of Israel!

You shall again be adorned with your htambourines,

And shall go forth in the dances of those who rejoice.

5i You shall yet plant vines on the mountains of Samaria;

The planters shall plant and 2eat them as ordinary food.

6For there shall be a day

When the watchmen will cry on Mount Ephraim,

j‘Arise, and let us go up to Zion,

To the LORD our God.’ ”

7For thus says the LORD:

k“Sing with gladness for Jacob,

And shout among the chief of the nations;

Proclaim, give praise, and say,

‘O LORD, save Your people,

The remnant of Israel!’

8Behold, I will bring them lfrom the north country,

And mgather them from the ends of the earth,

Among them the blind and the lame,

The woman with child

And the one who labors with child, together;

A great throng shall return there.

9n They shall come with weeping,

And with supplications I will lead them.

I will cause them to walk oby the rivers of waters,

In a straight way in which they shall not stumble;

For I am a Father to Israel,

And Ephraim is My pfirstborn.

10“Hear the word of the LORD, O nations,

And declare it in the 3isles afar off, and say,

‘He who scattered Israel qwill gather him,

And keep him as a shepherd does his flock.’

11For rthe LORD has redeemed Jacob,

And ransomed him sfrom the hand of one stronger than he.

12Therefore they shall come and sing in tthe height of Zion,

Streaming to uthe goodness of the LORD—

For wheat and new wine and oil,

For the young of the flock and the herd;

Their souls shall be like a vwell-watered garden,

w And they shall sorrow no more at all.

13“Then shall the virgin rejoice in the dance,

And the young men and the old, together;

For I will turn their mourning to joy,

Will comfort them,

And make them rejoice rather than sorrow.

14I will 4satiate the soul of the priests with abundance,

And My people shall be satisfied with My goodness, says the LORD.”

Mercy on Ephraim

15Thus says the LORD:

x“A voice was heard in yRamah,

Lamentation and bitter zweeping,

Rachel weeping for her children,

Refusing to be comforted for her children,

Because athey are no more.”

16Thus says the LORD:

“Refrain your voice from bweeping,

And your eyes from tears;

For your work shall be rewarded, says the LORD,

And they shall come back from the land of the enemy.

17There is chope in your future, says the LORD,

That your children shall come back to their own border.

18“I have surely heard Ephraim bemoaning himself:

‘You have dchastised me, and I was chastised,

Like an untrained bull;

e Restore me, and I will return,

For You are the LORD my God.

19Surely, fafter my turning, I repented;

And after I was instructed, I struck myself on the thigh;

I was gashamed, yes, even humiliated,

Because I bore the reproach of my youth.’

20Is Ephraim My dear son?

Is he a pleasant child?

For though I spoke against him,

I earnestly remember him still;

h Therefore My 5heart yearns for him;

i I will surely have mercy on him, says the LORD.

21“Set up signposts,

Make landmarks;

j Set your heart toward the highway,

The way in which you went.

6 Turn back, O virgin of Israel,

Turn back to these your cities.

22How long will you kgad about,

O you lbacksliding daughter?

For the LORD has created a new thing in the earth—

A woman shall encompass a man.”

Future Prosperity of Judah

23Thus says the LORD of hosts, the God of Israel: “They shall again use this speech in the land of Judah and in its cities, when I bring back their captivity: m‘The LORD bless you, O home of justice, and nmountain of holiness!’

24“And there shall dwell in Judah itself, and oin all its cities together, farmers and those going out with flocks.

25“For I have 7satiated the weary soul, and I have replenished every sorrowful soul.”

26After this I awoke and looked around, and my sleep was psweet to me.

27“Behold, the days are coming, says the LORD, that qI will sow the house of Israel and the house of Judah with the seed of man and the seed of beast.

28“And it shall come to pass, that as I have rwatched over them sto pluck up, to break down, to throw down, to destroy, and to afflict, so I will watch over them tto build and to plant, says the LORD.

29u“In those days they shall say no more:

‘The fathers have eaten sour grapes,

And the children’s teeth are set on edge.’

30v“But every one shall die for his own iniquity; every man who eats the sour grapes, his teeth shall be set on edge.

A New Covenant

31“Behold, the wdays are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah—

32“not according to the covenant that I made with their fathers in the day that xI took them by the hand to lead them out of the land of Egypt, My covenant which they broke, 8though I was a husband to them, says the LORD.

33y“But this is the covenant that I will make with the house of Israel after those days, says the LORD: zI will put My law in their minds, and write it on their 9hearts; aand I will be their God, and they shall be My people.

34“No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the LORD,’ for bthey all shall know Me, from the least of them to the greatest of them, says the LORD. For cI will forgive their iniquity, and their sin I will remember no more.”

35Thus says the LORD,

d Who gives the sun for a light by day,

The ordinances of the moon and the stars for a light by night,

Who disturbs ethe sea,

And its waves roar

f (The LORD of hosts is His name):

36“If gthose ordinances depart

From before Me, says the LORD,

Then the seed of Israel shall also cease

From being a nation before Me forever.”

37Thus says the LORD:

h“If heaven above can be measured,

And the foundations of the earth searched out beneath,

I will also icast off all the seed of Israel

For all that they have done, says the LORD.

38“Behold, the days are coming, says the LORD, that the city shall be built for the LORD jfrom the Tower of Hananel to the Corner Gate.

39k“The surveyor’s line shall again extend straight forward over the hill Gareb; then it shall turn toward Goath.

40“And the whole valley of the dead bodies and of the ashes, and all the fields as far as the Brook Kidron, lto the corner of the Horse Gate toward the east, mshall be holy to the LORD. It shall not be plucked up or thrown down anymore forever.”

Jeremiah 32

Jeremiah Buys a Field

1The word that came to Jeremiah from the LORD ain the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadnezzar.

2For then the king of Babylon’s army besieged Jerusalem, and Jeremiah the prophet was shut up bin the court of the prison, which was in the king of Judah’s house.

3For Zedekiah king of Judah had shut him up, saying, “Why do you cprophesy and say, ‘Thus says the LORD: d“Behold, I will give this city into the hand of the king of Babylon, and he shall take it;

4“and Zedekiah king of Judah eshall not escape from the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him 1face to face, and see him feye to eye;

5“then he shall glead Zedekiah to Babylon, and there he shall be huntil I visit him,” says the LORD; i“though you fight with the Chaldeans, you shall not succeed” ’?”

6And Jeremiah said, “The word of the LORD came to me, saying,

7‘Behold, Hanamel the son of Shallum your uncle will come to you, saying, “Buy my field which is in Anathoth, for the jright of redemption is yours to buy it.” ’

8“Then Hanamel my uncle’s son came to me in the court of the prison according to the word of the LORD, and said to me, ‘Please buy my field that is in Anathoth, which is in the country of Benjamin; for the right of inheritance is yours, and the redemption yours; buy it for yourself.’ Then I knew that this was the word of the LORD.

9“So I bought the field from Hanamel, the son of my uncle who was in Anathoth, and kweighed out to him the money—seventeen shekels of silver.

10“And I signed the 2deed and sealed it, took witnesses, and weighed the money on the scales.

11“So I took the purchase deed, both that which was sealed according to the law and custom, and that which was open;

12“and I gave the purchase deed to lBaruch the son of Neriah, son of Mahseiah, in the presence of Hanamel my uncle’s son, and in the presence of the mwitnesses who signed the purchase deed, before all the Jews who sat in the court of the prison.

13“Then I charged nBaruch before them, saying,

14‘Thus says the LORD of hosts, the God of Israel: “Take these deeds, both this purchase deed which is sealed and this deed which is open, and put them in an earthen vessel, that they may last many days.”

15‘For thus says the LORD of hosts, the God of Israel: “Houses and fields and vineyards shall be opossessed again in this land.” ’

Jeremiah Prays for Understanding

16“Now when I had delivered the purchase deed to Baruch the son of Neriah, I prayed to the LORD, saying:

17‘Ah, Lord GOD! Behold, pYou have made the heavens and the earth by Your great power and outstretched arm. qThere is nothing too 3hard for You.

18‘You show rlovingkindness to thousands, and repay the iniquity of the fathers into the bosom of their children after them—the Great, sthe Mighty God, whose name is tthe LORD of hosts.

19‘You are ugreat in counsel and mighty in 4work, for your veyes are open to all the ways of the sons of men, wto give everyone according to his ways and according to the fruit of his doings.

20‘You have set signs and wonders in the land of Egypt, to this day, and in Israel and among other men; and You have made Yourself xa name, as it is this day.

21‘You yhave brought Your people Israel out of the land of Egypt with signs and wonders, with a strong hand and an outstretched arm, and with great terror;

22‘You have given them this land, of which You swore to their fathers to give them—z“a land flowing with milk and honey.”

23‘And they came in and took possession of it, but athey have not obeyed Your voice or walked in Your law. They have done nothing of all that You commanded them to do; therefore You have caused all this calamity to come upon them.

24‘Look, the siege mounds! They have come to the city to take it; and the city has been given into the hand of the Chaldeans who fight against it, because of bthe sword and famine and pestilence. What You have spoken has happened; there You see it!

25‘And You have said to me, O Lord GOD, “Buy the field for money, and take witnesses”!—yet the city has been given into the hand of the Chaldeans.’ ”

God’s Assurance of the People’s Return

26Then the word of the LORD came to Jeremiah, saying,

27“Behold, I am the LORD, the cGod of all flesh. Is there anything too hard for Me?

28“Therefore thus says the LORD: ‘Behold, I will give this city into the hand of the Chaldeans, into the hand of Nebuchadnezzar king of Babylon, and he shall take it.

29‘And the Chaldeans who fight against this city shall come and dset fire to this city and burn it, with the houses eon whose roofs they have offered incense to Baal and poured out drink offerings to other gods, to provoke Me to anger;

30‘because the children of Israel and the children of Judah fhave done only evil before Me from their youth. For the children of Israel have provoked Me only to anger with the work of their hands,’ says the LORD.

31‘For this city has been to Me a provocation of My anger and My fury from the day that they built it, even to this day; gso I will remove it from before My face

32‘because of all the evil of the children of Israel and the children of Judah, which they have done to provoke Me to anger—hthey, their kings, their princes, their priests, itheir prophets, the men of Judah, and the inhabitants of Jerusalem.

33‘And they have turned to Me the jback, and not the face; though I taught them, krising up early and teaching them, yet they have not listened to receive instruction.

34‘But they lset their abominations in 5the house which is called by My name, to defile it.

35‘And they built the high places of Baal which are in the Valley of the Son of Hinnom, to mcause their sons and their daughters to pass through the fire to nMolech, owhich I did not command them, nor did it come into My mind that they should do this abomination, to cause Judah to sin.’

36“Now therefore, thus says the LORD, the God of Israel, concerning this city of which you say, ‘It shall be delivered into the hand of the king of Babylon by the sword, by the famine, and by the pestilence’:

37‘Behold, I will pgather them out of all countries where I have driven them in My anger, in My fury, and in great wrath; I will bring them back to this place, and I will cause them qto dwell safely.

38‘They shall be rMy people, and I will be their God;

39‘then I will sgive them one heart and one way, that they may fear Me forever, for the good of them and their children after them.

40‘And tI will make an everlasting covenant with them, that I will not turn away from doing them good; but uI will put My fear in their hearts so that they will not depart from Me.

41‘Yes, vI will rejoice over them to do them good, and wI will 6assuredly plant them in this land, with all My heart and with all My soul.’

42“For thus says the LORD: x‘Just as I have brought all this great calamity on this people, so I will bring on them all the good that I have promised them.

43‘And fields will be bought in this land yof which you say, “It is desolate, without man or beast; it has been given into the hand of the Chaldeans.”

44‘Men will buy fields for money, sign deeds and seal them, and take witnesses, in zthe land of Benjamin, in the places around Jerusalem, in the cities of Judah, in the cities of the mountains, in the cities of the 7lowland, and in the cities of the 8South; for aI will cause their captives to return,’ says the LORD.”

Jeremiah 33

Excellence of the Restored Nation

1Moreover the word of the LORD came to Jeremiah a second time, while he was still ashut up in the court of the prison, saying,

2“Thus says the LORD bwho made it, the LORD who formed it to establish it c(the1 LORD is His name):

3d‘Call to Me, and I will answer you, and show you great and 2mighty things, which you do not know.’

4“For thus says the LORD, the God of Israel, concerning the houses of this city and the houses of the kings of Judah, which have been pulled down to fortify against ethe siege mounds and the sword:

5‘They come to fight with the Chaldeans, but only to ffill their places with the dead bodies of men whom I will slay in My anger and My fury, all for whose wickedness I have hidden My face from this city.

6‘Behold, gI will bring it health and healing; I will heal them and reveal to them the abundance of peace and truth.

7‘And hI will cause the captives of Judah and the captives of Israel to return, and will rebuild those places ias at the first.

8‘I will jcleanse them from all their iniquity by which they have sinned against Me, and I will pardon all their iniquities by which they have sinned and by which they have transgressed against Me.

9k‘Then it shall be to Me a name of joy, a praise, and an honor before all nations of the earth, who shall hear all the good that I do to them; they shall lfear and tremble for all the goodness and all the prosperity that I provide for it.’

10“Thus says the LORD: ‘Again there shall be heard in this place—mof which you say, “It is desolate, without man and without beast”—in the cities of Judah, in the streets of Jerusalem that are desolate, without man and without inhabitant and without beast,

11‘the nvoice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who will say:

o“Praise the LORD of hosts,

For the LORD is good,

For His mercy endures forever”—

and of those who will bring pthe sacrifice of praise into the house of the LORD. For I will cause the captives of the land to return as at the first,’ says the LORD.

12“Thus says the LORD of hosts: q‘In this place which is desolate, without man and without beast, and in all its cities, there shall again be a dwelling place of shepherds causing their flocks to lie down.

13r‘In the cities of the mountains, in the cities of the lowland, in the cities of the South, in the land of Benjamin, in the places around Jerusalem, and in the cities of Judah, the flocks shall again spass under the hands of him who counts them,’ says the LORD.

14t‘Behold, the days are coming,’ says the LORD, ‘that uI will perform that good thing which I have promised to the house of Israel and to the house of Judah:

15‘In those days and at that time

I will cause to grow up to David

A vBranch of righteousness;

He shall execute judgment and righteousness in the earth.

16In those days Judah will be saved,

And Jerusalem will dwell safely.

And this is the name by which she will be called:

3THE LORD OUR RIGHTEOUSNESS.’

17“For thus says the LORD: ‘David shall never wlack a man to sit on the throne of the house of Israel;

18‘nor shall the xpriests, the Levites, lack a man to yoffer burnt offerings before Me, to 4kindle grain offerings, and to sacrifice continually.’ ”

The Permanence of God’s Covenant

19And the word of the LORD came to Jeremiah, saying,

20“Thus says the LORD: ‘If you can break My covenant with the day and My covenant with the night, so that there will not be day and night in their season,

21‘then zMy covenant may also be broken with David My servant, so that he shall not have a son to reign on his throne, and with the Levites, the priests, My ministers.

22‘As athe host of heaven cannot be numbered, nor the sand of the sea measured, so will I bmultiply the descendants of David My servant and the cLevites who minister to Me.’ ”

23Moreover the word of the LORD came to Jeremiah, saying,

24“Have you not considered what these people have spoken, saying, ‘The two families which the LORD has chosen, He has also cast them off’? Thus they have ddespised My people, as if they should no more be a nation before them.

25“Thus says the LORD: ‘If eMy covenant is not with day and night, and if I have not fappointed the ordinances of heaven and earth,

26g‘then I will hcast away the descendants of Jacob and David My servant, so that I will not take any of his descendants to be rulers over the descendants of Abraham, Isaac, and Jacob. For I will cause their captives to return, and will have mercy on them.’ ”

Jeremiah 34

Zedekiah Warned by God

1The word which came to Jeremiah from the LORD, awhen Nebuchadnezzar king of Babylon and all his army, ball the kingdoms of the earth under his dominion, and all the people, fought against Jerusalem and all its cities, saying,

2“Thus says the LORD, the God of Israel: ‘Go and cspeak to Zedekiah king of Judah and tell him, “Thus says the LORD: ‘Behold, dI will give this city into the hand of the king of Babylon, and he shall burn it with fire.

3‘And eyou shall not escape from his hand, but shall surely be taken and delivered into his hand; your eyes shall see the eyes of the king of Babylon, he shall speak with you fface1 to face, and you shall go to Babylon.’ ” ’

4“Yet hear the word of the LORD, O Zedekiah king of Judah! Thus says the LORD concerning you: ‘You shall not die by the sword.

5‘You shall die in peace; as in gthe ceremonies of your fathers, the former kings who were before you, hso they shall burn incense for you and ilament for you, saying, “Alas, lord!” For I have pronounced the word, says the LORD.’ ”

6Then Jeremiah the prophet spoke all these words to Zedekiah king of Judah in Jerusalem,

7when the king of Babylon’s army fought against Jerusalem and all the cities of Judah that were left, against Lachish and Azekah; for only jthese fortified cities remained of the cities of Judah.

Treacherous Treatment of Slaves

8This is the word that came to Jeremiah from the LORD, after King Zedekiah had made a covenant with all the people who were at Jerusalem to proclaim kliberty to them:

9lthat every man should set free his male and female slave—a Hebrew man or woman—mthat no one should keep a Jewish brother in bondage.

10Now when all the princes and all the people, who had entered into the covenant, heard that everyone should set free his male and female slaves, that no one should keep them in bondage anymore, they obeyed and let them go.

11But afterward they changed their minds and made the male and female slaves return, whom they had set free, and brought them into subjection as male and female slaves.

12Therefore the word of the LORD came to Jeremiah from the LORD, saying,

13“Thus says the LORD, the God of Israel: ‘I made a ncovenant with your fathers in the day that I brought them out of the land of Egypt, out of the house of bondage, saying,

14“At the end of oseven years let every man set free his Hebrew brother, who 2has been sold to him; and when he has served you six years, you shall let him go free from you.” But your fathers did not obey Me nor incline their ear.

15‘Then you 3recently turned and did what was right in My sight—every man proclaiming liberty to his neighbor; and you pmade a covenant before Me qin the house which is called by My name.

16‘Then you turned around and rprofaned My name, and every one of you brought back his male and female slaves, whom he had set at liberty, at their pleasure, and brought them back into subjection, to be your male and female slaves.’

17“Therefore thus says the LORD: ‘You have not obeyed Me in proclaiming liberty, every one to his brother and every one to his neighbor. sBehold, I proclaim liberty to you,’ says the LORD—t‘to the sword, to pestilence, and to famine! And I will deliver you to utrouble among all the kingdoms of the earth.

18‘And I will give the men who have transgressed My covenant, who have not performed the words of the covenant which they made before Me, when vthey cut the calf in two and passed between the parts of it—

19‘the princes of Judah, the princes of Jerusalem, the 4eunuchs, the priests, and all the people of the land who passed between the parts of the calf—

20‘I will wgive them into the hand of their enemies and into the hand of those who seek their life. Their xdead bodies shall be for meat for the birds of the heaven and the beasts of the earth.

21‘And I will give Zedekiah king of Judah and his princes into the hand of their enemies, into the hand of those who seek their life, and into the hand of the king of Babylon’s army ywhich has gone back from you.

22z‘Behold, I will command,’ says the LORD, ‘and cause them to return to this city. They will fight against it aand take it and burn it with fire; and bI will make the cities of Judah a desolation without inhabitant.’ ”

Jeremiah 35

The Obedient Rechabites

1The word which came to Jeremiah from the LORD in the days of Jehoiakim the son of Josiah, king of Judah, saying,

2“Go to the house of the aRechabites, speak to them, and bring them into the house of the LORD, into one of bthe chambers, and give them wine to drink.”

3Then I took Jaazaniah the son of Jeremiah, the son of Habazziniah, his brothers and all his sons, and the whole house of the Rechabites,

4and I brought them into the house of the LORD, into the chamber of the sons of Hanan the son of Igdaliah, a man of God, which was by the chamber of the princes, above the chamber of Maaseiah the son of Shallum, cthe keeper of the 1door.

5Then I set before the sons of the house of the Rechabites bowls full of wine, and cups; and I said to them, “Drink wine.”

6But they said, “We will drink no wine, for dJonadab the son of Rechab, our father, commanded us, saying, ‘You shall drink eno wine, you nor your sons, forever.

7‘You shall not build a house, sow seed, plant a vineyard, nor have any of these; but all your days you shall dwell in tents, fthat you may live many days in the land where you are sojourners.’

8“Thus we have gobeyed the voice of Jonadab the son of Rechab, our father, in all that he charged us, to drink no wine all our days, we, our wives, our sons, or our daughters,

9“nor to build ourselves houses to dwell in; nor do we have vineyard, field, or seed.

10“But we have dwelt in tents, and have obeyed and done according to all that Jonadab our father commanded us.

11“But it came to pass, when Nebuchadnezzar king of Babylon came up into the land, that we said, ‘Come, let us hgo to Jerusalem for fear of the army of the Chaldeans and for fear of the army of the Syrians.’ So we dwell at Jerusalem.”

12Then came the word of the LORD to Jeremiah, saying,

13“Thus says the LORD of hosts, the God of Israel: ‘Go and tell the men of Judah and the inhabitants of Jerusalem, “Will you not ireceive instruction to 2obey My words?” says the LORD.

14“The words of Jonadab the son of Rechab, which he commanded his sons, not to drink wine, are performed; for to this day they drink none, and obey their father’s commandment. jBut although I have spoken to you, krising early and speaking, you did not 3obey Me.

15“I have also sent to you all My lservants the prophets, rising up early and sending them, saying, m‘Turn now everyone from his evil way, amend your doings, and do not go after other gods to serve them; then you will ndwell in the land which I have given you and your fathers.’ But you have not inclined your ear, nor obeyed Me.

16“Surely the sons of Jonadab the son of Rechab have performed the commandment of their ofather, which he commanded them, but this people has not obeyed Me.” ’

17“Therefore thus says the LORD God of hosts, the God of Israel: ‘Behold, I will bring on Judah and on all the inhabitants of Jerusalem all the doom that I have pronounced against them; pbecause I have spoken to them but they have not heard, and I have called to them but they have not answered.’ ”

18And Jeremiah said to the house of the Rechabites, “Thus says the LORD of hosts, the God of Israel: ‘Because you have obeyed the commandment of Jonadab your father, and kept all his precepts and done according to all that he commanded you,

19‘therefore thus says the LORD of hosts, the God of Israel: “Jonadab the son of Rechab shall not lack a man to qstand before Me forever.” ’ ”

Jeremiah 36

The Scroll Read in the Temple

1Now it came to pass in the afourth year of Jehoiakim the son of Josiah, king of Judah, that this word came to Jeremiah from the LORD, saying:

2“Take a bscroll of a book and cwrite on it all the words that I have spoken to you against Israel, against Judah, and against dall the nations, from the day I spoke to you, from the days of eJosiah even to this day.

3“It fmay be that the house of Judah will hear all the adversities which I purpose to bring upon them, that everyone may gturn from his evil way, that I may forgive their iniquity and their sin.”

4Then Jeremiah hcalled Baruch the son of Neriah; and iBaruch wrote on a scroll of a book, 1at the instruction of Jeremiah, all the words of the LORD which He had spoken to him.

5And Jeremiah commanded Baruch, saying, “I am confined, I cannot go into the house of the LORD.

6“You go, therefore, and read from the scroll which you have written 2at my instruction, the words of the LORD, in the hearing of the people in the LORD’s house on jthe day of fasting. And you shall also read them in the hearing of all Judah who come from their cities.

7“It may be that they will present their supplication before the LORD, and everyone will turn from his evil way. For great is the anger and the fury that the LORD has pronounced against this people.”

8And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading from the book the words of the LORD in the LORD’s house.

9Now it came to pass in the fifth year of Jehoiakim the son of Josiah, king of Judah, in the ninth month, that they proclaimed a fast before the LORD to all the people in Jerusalem, and to all the people who came from the cities of Judah to Jerusalem.

10Then Baruch read from the book the words of Jeremiah in the house of the LORD, in the chamber of Gemariah the son of Shaphan the scribe, in the upper court at the kentry of the New Gate of the LORD’s house, in the 3hearing of all the people.

The Scroll Read in the Palace

11When Michaiah the son of Gemariah, the son of Shaphan, heard all the words of the LORD from the book,

12he then went down to the king’s house, into the scribe’s chamber; and there all the princes were sitting—lElishama the scribe, Delaiah the son of Shemaiah, mElnathan the son of Achbor, Gemariah the son of Shaphan, Zedekiah the son of Hananiah, and all the princes.

13Then Michaiah declared to them all the words that he had heard when Baruch read the book in the hearing of the people.

14Therefore all the princes sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, to Baruch, saying, “Take in your hand the scroll from which you have read in the hearing of the people, and come.” So Baruch the son of Neriah took the scroll in his hand and came to them.

15And they said to him, “Sit down now, and read it in our hearing.” So Baruch read it in their hearing.

16Now it happened, when they had heard all the words, that they looked in fear from one to another, and said to Baruch, “We will surely tell the king of all these words.”

17And they asked Baruch, saying, “Tell us now, how did you write all these words—4at his instruction?”

18So Baruch answered them, “He proclaimed with his mouth all these words to me, and I wrote them with ink in the book.”

19Then the princes said to Baruch, “Go and hide, you and Jeremiah; and let no one know where you are.”

The King Destroys Jeremiah’s Scroll

20And they went to the king, into the court; but they stored the scroll in the chamber of Elishama the scribe, and told all the words in the hearing of the king.

21So the king sent Jehudi to bring the scroll, and he took it from Elishama the scribe’s chamber. And Jehudi read it in the hearing of the king and in the hearing of all the princes who stood beside the king.

22Now the king was sitting in nthe winter house in the ninth month, with a fire burning on the hearth before him.

23And it happened, when Jehudi had read three or four columns, that the king cut it with the scribe’s knife and cast it into the fire that was on the hearth, until all the scroll was consumed in the fire that was on the hearth.

24Yet they were onot afraid, nor did they ptear their garments, the king nor any of his servants who heard all these words.

25Nevertheless Elnathan, Delaiah, and Gemariah implored the king not to burn the scroll; but he would not listen to them.

26And the king commanded Jerahmeel 5the king’s son, Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to seize Baruch the scribe and Jeremiah the prophet, but the LORD hid them.

Jeremiah Rewrites the Scroll

27Now after the king had burned the scroll with the words which Baruch had written 6at the instruction of Jeremiah, the word of the LORD came to Jeremiah, saying:

28“Take yet another scroll, and write on it all the former words that were in the first scroll which Jehoiakim the king of Judah has burned.

29“And you shall say to Jehoiakim king of Judah, ‘Thus says the LORD: “You have burned this scroll, saying, q‘Why have you written in it that the king of Babylon will certainly come and destroy this land, and cause man and beast to rcease from here?’ ”

30‘Therefore thus says the LORD concerning Jehoiakim king of Judah: s“He shall have no one to sit on the throne of David, and his dead body shall be tcast out to the heat of the day and the frost of the night.

31“I will punish him, his 7family, and his servants for their iniquity; and I will bring on them, on the inhabitants of Jerusalem, and on the men of Judah all the doom that I have pronounced against them; but they did not heed.” ’ ”

32Then Jeremiah took another scroll and gave it to Baruch the scribe, the son of Neriah, who wrote on it 8at the instruction of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire. And besides, there were added to them many similar words.

Jeremiah 37

Zedekiah’s Vain Hope

(2 Kin. 24:17; 2 Chr. 36:10)

1Now King aZedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, whom Nebuchadnezzar king of Babylon made king in the land of Judah.

2bBut neither he nor his servants nor the people of the land gave heed to the words of the LORD which He spoke by the prophet Jeremiah.

3And Zedekiah the king sent Jehucal the son of Shelemiah, and cZephaniah the son of Maaseiah, the priest, to the prophet Jeremiah, saying, d“Pray now to the LORD our God for us.”

4Now Jeremiah was coming and going among the people, for they had not yet put him in prison.

5Then ePharaoh’s army came up from Egypt; and when the Chaldeans who were besieging Jerusalem heard news of them, they departed from Jerusalem.

6Then the word of the LORD came to the prophet Jeremiah, saying,

7“Thus says the LORD, the God of Israel, ‘Thus you shall say to the king of Judah, fwho sent you to Me to inquire of Me: “Behold, Pharaoh’s army which has come up to help you will return to Egypt, to their own land.

8g“And the Chaldeans shall come back and fight against this city, and take it and burn it with fire.” ’

9“Thus says the LORD: ‘Do not deceive yourselves, saying, “The Chaldeans will surely depart from us,” for they will not depart.

10h‘For though you had defeated the whole army of the Chaldeans who fight against you, and there remained only wounded men among them, they would rise up, every man in his tent, and burn the city with fire.’ ”

Jeremiah Imprisoned

11And it happened, when the army of the Chaldeans left the siege of Jerusalem for fear of Pharaoh’s army,

12that Jeremiah went out of Jerusalem to go into the land of Benjamin to claim his property there among the people.

13And when he was in the Gate of Benjamin, a captain of the guard was there whose name was Irijah the son of Shelemiah, the son of Hananiah; and he seized Jeremiah the prophet, saying, “You are defecting to the Chaldeans!”

14Then Jeremiah said, 1“False! I am not defecting to the Chaldeans.” But he did not listen to him. So Irijah seized Jeremiah and brought him to the princes.

15Therefore the princes were angry with Jeremiah, and they struck him iand put him in prison in the jhouse of Jonathan the scribe. For they had made that the prison.

16When Jeremiah entered kthe dungeon and the cells, and Jeremiah had remained there many days,

17then Zedekiah the king sent and took him out. The king asked him secretly in his house, and said, “Is there any word from the LORD?” And Jeremiah said, “There is.” Then he said, “You shall be ldelivered into the hand of the king of Babylon!”

18Moreover Jeremiah said to King Zedekiah, “What offense have I committed against you, against your servants, or against this people, that you have put me in prison?

19“Where now are your prophets who prophesied to you, saying, ‘The king of Babylon will not come against you or against this land’?

20“Therefore please hear now, O my lord the king. Please, let my petition be accepted before you, and do not make me return to the house of Jonathan the scribe, lest I die there.”

21Then Zedekiah the king commanded that they should commit Jeremiah mto the court of the prison, and that they should give him daily a piece of bread from the bakers’ street, nuntil all the bread in the city was gone. Thus Jeremiah remained in the court of the prison.

Jeremiah 38

Jeremiah in the Dungeon

1Now Shephatiah the son of Mattan, Gedaliah the son of Pashhur, aJucal1 the son of Shelemiah, and bPashhur the son of Malchiah cheard the words that Jeremiah had spoken to all the people, saying,

2“Thus says the LORD: d‘He who remains in this city shall die by the sword, by famine, and by pestilence; but he who goes over to the Chaldeans shall live; his life shall be as a prize to him, and he shall live.’

3“Thus says the LORD: e‘This city shall surely be fgiven into the hand of the king of Babylon’s army, which shall take it.’ ”

4Therefore the princes said to the king, “Please, glet this man be put to death, for thus he 2weakens the hands of the men of war who remain in this city, and the hands of all the people, by speaking such words to them. For this man does not seek the 3welfare of this people, but their harm.”

5Then Zedekiah the king said, “Look, he is in your hand. For the king can do nothing against you.”

6hSo they took Jeremiah and cast him into the dungeon of Malchiah 4the king’s son, which was in the court of the prison, and they let Jeremiah down with ropes. And in the dungeon there was no water, but mire. So Jeremiah sank in the mire.

7iNow Ebed-Melech the Ethiopian, one of the 5eunuchs, who was in the king’s house, heard that they had put Jeremiah in the dungeon. When the king was sitting at the Gate of Benjamin,

8Ebed-Melech went out of the king’s house and spoke to the king, saying:

9“My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon, and he is likely to die from hunger in the place where he is. For there is jno more bread in the city.”

10Then the king commanded Ebed-Melech the Ethiopian, saying, “Take from here thirty men with you, and lift Jeremiah the prophet out of the dungeon before he dies.”

11So Ebed-Melech took the men with him and went into the house of the king under the treasury, and took from there old clothes and old rags, and let them down by ropes into the dungeon to Jeremiah.

12Then Ebed-Melech the Ethiopian said to Jeremiah, “Please put these old clothes and rags under your armpits, under the ropes.” And Jeremiah did so.

13So they pulled Jeremiah up with ropes and lifted him out of the dungeon. And Jeremiah remained kin the court of the prison.

Zedekiah’s Fears and Jeremiah’s Advice

14Then Zedekiah the king sent and had Jeremiah the prophet brought to him at the third entrance of the house of the LORD. And the king said to Jeremiah, “I will lask you something. Hide nothing from me.”

15Jeremiah said to Zedekiah, “If I declare it to you, will you not surely put me to death? And if I give you advice, you will not listen to me.”

16So Zedekiah the king swore secretly to Jeremiah, saying, “As the LORD lives, mwho made our very souls, I will not put you to death, nor will I give you into the hand of these men who seek your life.”

17Then Jeremiah said to Zedekiah, “Thus says the LORD, the God of hosts, the God of Israel: ‘If you surely nsurrender6 oto the king of Babylon’s princes, then your soul shall live; this city shall not be burned with fire, and you and your house shall live.

18‘But if you do not 7surrender to the king of Babylon’s princes, then this city shall be given into the hand of the Chaldeans; they shall burn it with fire, and pyou shall not escape from their hand.’ ”

19And Zedekiah the king said to Jeremiah, “I am afraid of the Jews who have qdefected to the Chaldeans, lest they deliver me into their hand, and they rabuse me.”

20But Jeremiah said, “They shall not deliver you. Please, obey the voice of the LORD which I speak to you. So it shall be swell with you, and your soul shall live.

21“But if you refuse to 8surrender, this is the word that the LORD has shown me:

22‘Now behold, all the twomen who are left in the king of Judah’s house shall be surrendered to the king of Babylon’s princes, and those women shall say:

“Your close friends have 9set upon you

And prevailed against you;

Your feet have sunk in the mire,

And they have 10turned away again.”

23‘So they shall surrender all your wives and uchildren to the Chaldeans. vYou shall not escape from their hand, but shall be taken by the hand of the king of Babylon. And you shall cause this city to be burned with fire.’ ”

24Then Zedekiah said to Jeremiah, “Let no one know of these words, and you shall not die.

25“But if the princes hear that I have talked with you, and they come to you and say to you, ‘Declare to us now what you have said to the king, and also what the king said to you; do not hide it from us, and we will not put you to death,’

26“then you shall say to them, w‘I presented my request before the king, that he would not make me return xto Jonathan’s house to die there.’ ”

27Then all the princes came to Jeremiah and asked him. And he told them according to all these words that the king had commanded. So they stopped speaking with him, for the conversation had not been heard.

28Now yJeremiah remained in the court of the prison until the day that Jerusalem was taken. And he was there when Jerusalem was taken.

Jeremiah 39

The Fall of Jerusalem

(2 Kin. 25:1–12; Jer. 52:4–16)

1In the aninth year of Zedekiah king of Judah, in the tenth month, Nebuchadnezzar king of Babylon and all his army came against Jerusalem, and besieged it.

2In the beleventh year of Zedekiah, in the fourth month, on the ninth day of the month, the 1city was penetrated.

3cThen all the princes of the king of Babylon came in and sat in the Middle Gate: Nergal-Sharezer, Samgar-Nebo, Sarsechim, 2Rabsaris, Nergal-Sarezer, 3Rabmag, with the rest of the princes of the king of Babylon.

4dSo it was, when Zedekiah the king of Judah and all the men of war saw them, that they fled and went out of the city by night, by way of the king’s garden, by the gate between the two walls. And he went out by way of the 4plain.

5But the Chaldean army pursued them and eovertook Zedekiah in the plains of Jericho. And when they had captured him, they brought him up to Nebuchadnezzar king of Babylon, to fRiblah in the land of Hamath, where he pronounced judgment on him.

6Then the king of Babylon killed the sons of Zedekiah before his geyes in Riblah; the king of Babylon also killed all the hnobles of Judah.

7Moreover ihe put out Zedekiah’s eyes, and bound him with bronze 5fetters to carry him off to Babylon.

8jAnd the Chaldeans burned the king’s house and the houses of the people with kfire, and broke down the lwalls of Jerusalem.

9mThen Nebuzaradan the captain of the guard carried away captive to Babylon the remnant of the people who remained in the city and those who ndefected to him, with the rest of the people who remained.

10But Nebuzaradan the captain of the guard left in the land of Judah the opoor people, who had nothing, and gave them vineyards and fields 6at the same time.

Jeremiah Goes Free

11Now Nebuchadnezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan the captain of the guard, saying,

12“Take him and look after him, and do him no pharm; but do to him just as he says to you.”

13So Nebuzaradan the captain of the guard sent Nebushasban, Rabsaris, Nergal-Sharezer, Rabmag, and all the king of Babylon’s chief officers;

14then they sent someone qto take Jeremiah from the court of the prison, and committed him rto Gedaliah the son of sAhikam, the son of Shaphan, that he should take him home. So he dwelt among the people.

15Meanwhile the word of the LORD had come to Jeremiah while he was shut up in the court of the prison, saying,

16“Go and speak to tEbed-Melech the Ethiopian, saying, ‘Thus says the LORD of hosts, the God of Israel: “Behold, uI will bring My words upon this city for adversity and not for good, and they shall be performed in that day before you.

17“But I will deliver you in that day,” says the LORD, “and you shall not be given into the hand of the men of whom you are afraid.

18“For I will surely deliver you, and you shall not fall by the sword; but vyour life shall be as a prize to you, wbecause you have put your trust in Me,” says the LORD.’ ”

Jeremiah 40

Jeremiah with Gedaliah the Governor

(2 Kin. 25:22–26)

1The word that came to Jeremiah from the LORD aafter Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him bound in chains among all who were carried away captive from Jerusalem and Judah, who were carried away captive to Babylon.

2And the captain of the guard took Jeremiah and bsaid to him: “The LORD your God has pronounced this doom on this place.

3“Now the LORD has brought it, and has done just as He said. cBecause you people have sinned against the LORD, and not obeyed His voice, therefore this thing has come upon you.

4“And now look, I free you this day from the chains that 1were on your hand. dIf it seems good to you to come with me to Babylon, come, and I will look after you. But if it seems wrong for you to come with me to Babylon, remain here. See, eall the land is before you; wherever it seems good and convenient for you to go, go there.”

5Now while Jeremiah had not yet gone back, Nebuzaradan said, “Go back to fGedaliah the son of Ahikam, the son of Shaphan, gwhom the king of Babylon has made governor over the cities of Judah, and dwell with him among the people. Or go wherever it seems convenient for you to go.” So the captain of the guard gave him rations and a gift and let him go.

6hThen Jeremiah went to Gedaliah the son of Ahikam, to iMizpah, and dwelt with him among the people who were left in the land.

7jAnd when all the captains of the armies who were in the fields, they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed to him men, women, children, and kthe poorest of the land who had not been carried away captive to Babylon,

8then they came to Gedaliah at Mizpah—lIshmael the son of Nethaniah, mJohanan and Jonathan the sons of Kareah, Seraiah the son of Tanhumeth, the sons of Ephai the Netophathite, and nJezaniah2 the son of a oMaachathite, they and their men.

9And Gedaliah the son of Ahikam, the son of Shaphan, took an oath before them and their men, saying, “Do not be afraid to serve the Chaldeans. Dwell in the land and serve the king of Babylon, and it shall be pwell with you.

10“As for me, I will indeed dwell at Mizpah and serve the Chaldeans who come to us. But you, gather wine and summer fruit and oil, put them in your vessels, and dwell in your cities that you have taken.”

11Likewise, when all the Jews who were in Moab, among the Ammonites, in Edom, and who were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam, the son of Shaphan,

12then all the Jews qreturned out of all places where they had been driven, and came to the land of Judah, to Gedaliah at Mizpah, and gathered wine and summer fruit in abundance.

13Moreover Johanan the son of Kareah and all the captains of the forces that were in the fields came to Gedaliah at Mizpah,

14and said to him, 3“Do you certainly know that rBaalis the king of the Ammonites has sent Ishmael the son of Nethaniah to murder you?” But Gedaliah the son of Ahikam did not believe them.

15Then Johanan the son of Kareah spoke secretly to Gedaliah in Mizpah, saying, “Let me go, please, and I will kill Ishmael the son of Nethaniah, and no one will know it. Why should he murder you, so that all the Jews who are gathered to you would be scattered, and the sremnant in Judah perish?”

16But Gedaliah the son of Ahikam said to Johanan the son of Kareah, “You shall not do this thing, for you speak falsely concerning Ishmael.”

Jeremiah 41

Insurrection Against Gedaliah

1Now it came to pass in the seventh month athat Ishmael the son of Nethaniah, the son of Elishama, of the royal 1family and of the officers of the king, came with ten men to Gedaliah the son of Ahikam, at bMizpah. And there they ate bread together in Mizpah.

2Then Ishmael the son of Nethaniah, and the ten men who were with him, arose and cstruck Gedaliah the son of dAhikam, the son of Shaphan, with the sword, and killed him whom the king of Babylon had made egovernor over the land.

3Ishmael also struck down all the Jews who were with him, that is, with Gedaliah at Mizpah, and the Chaldeans who were found there, the men of war.

4And it happened, on the second day after he had killed Gedaliah, when as yet no one knew it,

5that certain men came from Shechem, from Shiloh, and from Samaria, eighty men fwith their beards shaved and their clothes torn, having cut themselves, with offerings and incense in their hand, to bring them to gthe house of the LORD.

6Now Ishmael the son of Nethaniah went out from Mizpah to meet them, weeping as he went along; and it happened as he met them that he said to them, “Come to Gedaliah the son of Ahikam!”

7So it was, when they came into the midst of the city, that Ishmael the son of Nethaniah hkilled them and cast them into the midst of a 2pit, he and the men who were with him.

8But ten men were found among them who said to Ishmael, “Do not kill us, for we have treasures of wheat, barley, oil, and honey in the field.” So he desisted and did not kill them among their brethren.

9Now the 3pit into which Ishmael had cast all the dead bodies of the men whom he had slain, because of Gedaliah, was ithe same one Asa the king had made for fear of Baasha king of Israel. Ishmael the son of Nethaniah filled it with the slain.

10Then Ishmael carried away captive all the jrest of the people who were in Mizpah, kthe king’s daughters and all the people who remained in Mizpah, lwhom Nebuzaradan the captain of the guard had committed to Gedaliah the son of Ahikam. And Ishmael the son of Nethaniah carried them away captive and departed to go over to mthe Ammonites.

11But when nJohanan the son of Kareah and all the captains of the forces that were with him heard of all the evil that Ishmael the son of Nethaniah had done,

12they took all the men and went to fight with Ishmael the son of Nethaniah; and they found him by othe great pool that is in Gibeon.

13So it was, when all the people who were with Ishmael saw Johanan the son of Kareah, and all the captains of the forces who were with him, that they were glad.

14Then all the people whom Ishmael had carried away captive from Mizpah turned around and came back, and went to Johanan the son of Kareah.

15But Ishmael the son of Nethaniah escaped from Johanan with eight men and went to the Ammonites.

16Then Johanan the son of Kareah, and all the captains of the forces that were with him, took from Mizpah all the prest of the people whom he had recovered from Ishmael the son of Nethaniah after he had murdered Gedaliah the son of Ahikam—the mighty men of war and the women and the children and the eunuchs, whom he had brought back from Gibeon.

17And they departed and dwelt in the habitation of qChimham, which is near Bethlehem, as they went on their way to rEgypt,

18because of the Chaldeans; for they were afraid of them, because Ishmael the son of Nethaniah had murdered Gedaliah the son of Ahikam, swhom the king of Babylon had made governor in the land.

Jeremiah 42

The Flight to Egypt Forbidden

1Now all the captains of the forces, aJohanan the son of Kareah, Jezaniah the son of Hoshaiah, and all the people, from the least to the greatest, came near

2and said to Jeremiah the prophet, b“Please, let our petition be acceptable to you, and cpray for us to the LORD your God, for all this remnant (since we are left but da few of many, as you can see),

3“that the LORD your God may show us ethe way in which we should walk and the thing we should do.”

4Then Jeremiah the prophet said to them, “I have heard. Indeed, I will pray to the LORD your God according to your words, and it shall be, that fwhatever the LORD answers you, I will declare it to you. I will gkeep nothing back from you.”

5So they said to Jeremiah, h“Let the LORD be a true and faithful witness between us, if we do not do according to everything which the LORD your God sends us by you.

6“Whether it is 1pleasing or 2displeasing, we will iobey the voice of the LORD our God to whom we send you, jthat it may be well with us when we obey the voice of the LORD our God.”

7And it happened after ten days that the word of the LORD came to Jeremiah.

8Then he called Johanan the son of Kareah, all the captains of the forces which were with him, and all the people from the least even to the greatest,

9and said to them, “Thus says the LORD, the God of Israel, to whom you sent me to present your petition before Him:

10‘If you will still remain in this land, then kI will build you and not pull you down, and I will plant you and not pluck you up. For I lrelent concerning the disaster that I have brought upon you.

11‘Do not be afraid of the king of Babylon, of whom you are afraid; do not be afraid of him,’ says the LORD, m‘for I am with you, to save you and deliver you from his hand.

12‘And nI will show you mercy, that he may have mercy on you and cause you to return to your own land.’

13“But if oyou say, ‘We will not dwell in this land,’ disobeying the voice of the LORD your God,

14“saying, ‘No, but we will go to the land of pEgypt where we shall see no war, nor hear the sound of the trumpet, nor be hungry for bread, and there we will dwell’—

15“Then hear now the word of the LORD, O remnant of Judah! Thus says the LORD of hosts, the God of Israel: ‘If you qwholly3 set ryour faces to enter Egypt, and go to dwell there,

16‘then it shall be that the ssword which you feared shall overtake you there in the land of Egypt; the famine of which you were afraid shall follow close after you there in Egypt; and there you shall die.

17‘So shall it be with all the men who set their faces to go to Egypt to dwell there. They shall die by the sword, by famine, and by pestilence. And tnone of them shall remain or escape from the disaster that I will bring upon them.’

18“For thus says the LORD of hosts, the God of Israel: ‘As My anger and My fury have been upoured out on the inhabitants of Jerusalem, so will My fury be poured out on you when you enter Egypt. And vyou shall be an oath, an astonishment, a curse, and a reproach; and you shall see this place no more.’

19“The LORD has said concerning you, O remnant of Judah, w‘Do not go to Egypt!’ Know certainly that I have 4admonished you this day.

20“For you 5were hypocrites in your hearts when you sent me to the LORD your God, saying, ‘Pray for us to the LORD our God, and according to all that the LORD your God says, so declare to us and we will do it.’

21“And I have this day declared it to you, but you have xnot obeyed the voice of the LORD your God, or anything which He has sent you by me.

22“Now therefore, know certainly that you yshall die by the sword, by famine, and by pestilence in the place where you desire to go to dwell.”

Jeremiah 43

Jeremiah Taken to Egypt

1Now it happened, when Jeremiah had stopped speaking to all the people all the awords of the LORD their God, for which the LORD their God had sent him to them, all these words,

2bthat Azariah the son of Hoshaiah, Johanan the son of Kareah, and all the proud men spoke, saying to Jeremiah, “You speak falsely! The LORD our God has not sent you to say, ‘Do not go to Egypt to dwell there.’

3“But cBaruch the son of Neriah has 1set you against us, to deliver us into the hand of the Chaldeans, that they may put us to death or carry us away captive to Babylon.”

4So Johanan the son of Kareah, all the captains of the forces, and all the people would dnot obey the voice of the LORD, to remain in the land of Judah.

5But Johanan the son of Kareah and all the captains of the forces took eall the remnant of Judah who had returned to dwell in the land of Judah, from all nations where they had been driven—

6men, women, children, fthe king’s daughters, gand every person whom Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan, and Jeremiah the prophet and Baruch the son of Neriah.

7hSo they went to the land of Egypt, for they did not obey the voice of the LORD. And they went as far as iTahpanhes.

8Then the jword of the LORD came to Jeremiah in Tahpanhes, saying,

9“Take large stones in your hand, and hide them in the sight of the men of Judah, in the 2clay in the brick courtyard which is at the entrance to Pharaoh’s house in Tahpanhes;

10“and say to them, ‘Thus says the LORD of hosts, the God of Israel: “Behold, I will send and bring Nebuchadnezzar the king of Babylon, kMy servant, and will set his throne above these stones that I have hidden. And he will spread his royal pavilion over them.

11l“When he comes, he shall strike the land of Egypt and deliver to death mthose appointed for death, and to captivity those appointed for captivity, and to the sword those appointed for the sword.

123“I will kindle a fire in the houses of nthe gods of Egypt, and he shall burn them and carry them away captive. And he shall array himself with the land of Egypt, as a shepherd puts on his garment, and he shall go out from there in peace.

13“He shall also break the sacred pillars of 4Beth Shemesh that are in the land of Egypt; and the houses of the gods of the Egyptians he shall burn with fire.” ’ ”

Jeremiah 44

Israelites Will Be Punished in Egypt

1The word that came to Jeremiah concerning all the Jews who dwell in the land of Egypt, who dwell at aMigdol, at bTahpanhes, at cNoph,1 and in the country of dPathros, saying,

2“Thus says the LORD of hosts, the God of Israel: ‘You have seen all the calamity that I have brought on Jerusalem and on all the cities of Judah; and behold, this day they are ea desolation, and no one dwells in them,

3‘because of their wickedness which they have committed to provoke Me to anger, in that they went fto burn incense and to gserve other gods whom they did not know, they nor you nor your fathers.

4‘However hI have sent to you all My servants the prophets, rising early and sending them, saying, “Oh, do not do this abominable thing that I hate!”

5‘But they did not listen or incline their ear to turn from their wickedness, to burn no incense to other gods.

6‘So My fury and My anger were poured out and kindled in the cities of Judah and in the streets of Jerusalem; and they 2are wasted and desolate, as it is this day.’

7“Now therefore, thus says the LORD, the God of hosts, the God of Israel: ‘Why do you commit this great evil iagainst yourselves, to cut off from you man and woman, child and infant, out of Judah, leaving none to remain,

8‘in that you jprovoke Me to wrath with the works of your hands, burning incense to other gods in the land of Egypt where you have gone to dwell, that you may cut yourselves off and be ka curse and a reproach among all the nations of the earth?

9‘Have you forgotten the wickedness of your fathers, the wickedness of the kings of Judah, the wickedness of their wives, your own wickedness, and the wickedness of your wives, which they committed in the land of Judah and in the streets of Jerusalem?

10‘They have not been lhumbled,3 to this day, nor have they mfeared; they have not walked in My law or in My statutes that I set before you and your fathers.’

11“Therefore thus says the LORD of hosts, the God of Israel: ‘Behold, nI will set My face against you for catastrophe and for 4cutting off all Judah.

12‘And I will take the remnant of Judah who have set their faces to go into the land of Egypt to dwell there, and othey shall all be consumed and fall in the land of Egypt. They shall be consumed by the sword and by famine. They shall die, from the least to the greatest, by the sword and by famine; and pthey shall be an oath, an astonishment, a curse and a reproach!

13q‘For I will punish those who dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by famine, and by pestilence,

14‘so that none of the remnant of Judah who have gone into the land of Egypt to dwell there shall escape or survive, lest they return to the land of Judah, to which they rdesire5 to return and dwell. For snone shall return except those who escape.’ ”

15Then all the men who knew that their wives had burned incense to other gods, with all the women who stood by, a great multitude, and all the people who dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying:

16“As for the word that you have spoken to us in the name of the LORD, twe will not listen to you!

17“But we will certainly do uwhatever has gone out of our own mouth, to burn incense to the vqueen of heaven and pour out drink offerings to her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah and in the streets of Jerusalem. For then we had plenty of 6food, were well-off, and saw no trouble.

18“But since we stopped burning incense to the queen of heaven and pouring out drink offerings to her, we have lacked everything and have been consumed by the sword and by famine.”

19The women also said, w“And when we burned incense to the queen of heaven and poured out drink offerings to her, did we make cakes for her, to worship her, and pour out drink offerings to her without our husbands’ permission?”

20Then Jeremiah spoke to all the people—the men, the women, and all the people who had given him that answer—saying:

21“The incense that you burned in the cities of Judah and in the streets of Jerusalem, you and your fathers, your kings and your princes, and the people of the land, did not the LORD remember them, and did it not come into His mind?

22“So the LORD could no longer bear it, because of the evil of your doings and because of the abominations which you committed. Therefore your land is a desolation, an astonishment, a curse, and without an inhabitant, xas it is this day.

23“Because you have burned incense and because you have sinned against the LORD, and have not obeyed the voice of the LORD or walked in His law, in His statutes or in His testimonies, ytherefore this calamity has happened to you, as at this day.”

24Moreover Jeremiah said to all the people and to all the women, “Hear the word of the LORD, all Judah who are in the land of Egypt!

25“Thus says the LORD of hosts, the God of Israel, saying: ‘You and your wives have spoken with your mouths and fulfilled with your hands, saying, “We will surely keep our vows that we have made, to burn incense to the queen of heaven and pour out drink offerings to her.” You will surely keep your vows and perform your vows!’

26“Therefore hear the word of the LORD, all Judah who dwell in the land of Egypt: ‘Behold, zI have sworn by My agreat name,’ says the LORD, ‘that bMy name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, “The Lord GOD lives.”

27‘Behold, I will watch over them for adversity and not for good. And all the men of Judah who are in the land of Egypt cshall be consumed by the sword and by famine, until there is an end to them.

28‘Yet da small number who escape the sword shall return from the land of Egypt to the land of Judah; and all the remnant of Judah, who have gone to the land of Egypt to dwell there, shall know whose words will stand, Mine or theirs.

29‘And this shall be a sign to you,’ says the LORD, ‘that I will punish you in this place, that you may know that My words will surely estand against you for adversity.’

30“Thus says the LORD: ‘Behold, fI will give Pharaoh Hophra king of Egypt into the hand of his enemies and into the hand of those who seek his life, as I gave gZedekiah king of Judah into the hand of Nebuchadnezzar king of Babylon, his enemy who sought his life.’ ”

Jeremiah 45

Assurance to Baruch

1The aword that Jeremiah the prophet spoke to bBaruch the son of Neriah, when he had written these words in a book 1at the instruction of Jeremiah, in the cfourth year of Jehoiakim the son of Josiah, king of Judah, saying,

2“Thus says the LORD, the God of Israel, to you, O Baruch:

3‘You said, “Woe is me now! For the LORD has added grief to my sorrow. I dfainted in my sighing, and I find no rest.” ’

4“Thus you shall say to him, ‘Thus says the LORD: “Behold, ewhat I have built I will break down, and what I have planted I will pluck up, that is, this whole land.

5“And do you seek great things for yourself? Do not seek them; for behold, fI will bring adversity on all flesh,” says the LORD. “But I will give your glife to you as a prize in all places, wherever you go.” ’ ”

Jeremiah 46

Judgment on Egypt

1The word of the LORD which came to Jeremiah the prophet against athe nations.

2Against bEgypt.

cConcerning the army of Pharaoh Necho, king of Egypt, which was by the River Euphrates in Carchemish, and which Nebuchadnezzar king of Babylon ddefeated in the efourth year of Jehoiakim the son of Josiah, king of Judah:

3“Order1 the 2buckler and shield,

And draw near to battle!

4Harness the horses,

And mount up, you horsemen!

Stand forth with your helmets,

Polish the spears,

f Put on the armor!

5Why have I seen them dismayed and turned back?

Their mighty ones are beaten down;

They have speedily fled,

And did not look back,

For gfear was all around,” says the LORD.

6“Do not let the swift flee away,

Nor the mighty man escape;

They will hstumble and fall

Toward the north, by the River Euphrates.

7“Who is this coming up ilike a flood,

Whose waters move like the rivers?

8Egypt rises up like a flood,

And its waters move like the rivers;

And he says, ‘I will go up and cover the earth,

I will destroy the city and its inhabitants.’

9Come up, O horses, and rage, O chariots!

And let the mighty men come forth:

3 The Ethiopians and 4the Libyans who handle the shield,

And the Lydians jwho handle and bend the bow.

10For this is kthe day of the Lord GOD of hosts,

A day of vengeance,

That He may avenge Himself on His adversaries.

l The sword shall devour;

It shall be 5satiated and made drunk with their blood;

For the Lord GOD of hosts mhas a sacrifice

In the north country by the River Euphrates.

11“Gon up to Gilead and take balm,

o O virgin, the daughter of Egypt;

In vain you will use many medicines;

p You shall not be cured.

12The nations have heard of your qshame,

And your cry has filled the land;

For the mighty man has stumbled against the mighty;

They both have fallen together.”

Babylonia Will Strike Egypt

13The word that the LORD spoke to Jeremiah the prophet, how Nebuchadnezzar king of Babylon would come and rstrike the land of Egypt.

14“Declare in Egypt, and proclaim in sMigdol;

Proclaim in 6Noph and in tTahpanhes;

Say, ‘Stand fast and prepare yourselves,

For the sword devours all around you.’

15Why are your valiant men swept away?

They did not stand

Because the LORD drove them away.

16He made many fall;

Yes, uone fell upon another.

And they said, ‘Arise!

v Let us go back to our own people

And to the land of our nativity

From the oppressing sword.’

17They cried there,

‘Pharaoh, king of Egypt, is but a noise.

He has passed by the appointed time!’

18“ As I live,” says the King,

w Whose name is the LORD of hosts,

“Surely as Tabor is among the mountains

And as Carmel by the sea, so he shall come.

19O xyou daughter dwelling in Egypt,

Prepare yourself yto go into captivity!

For 7Noph shall be waste and desolate, without inhabitant.

20“Egypt is a very pretty zheifer,

But destruction comes, it comes afrom the north.

21Also her mercenaries are in her midst like 8fat bulls,

For they also are turned back,

They have fled away together.

They did not stand,

For bthe day of their calamity had come upon them,

The time of their punishment.

22c Her noise shall go like a serpent,

For they shall march with an army

And come against her with axes,

Like those who chop wood.

23“They shall dcut down her forest,” says the LORD,

“Though it cannot be searched,

Because they are innumerable,

And more numerous than egrasshoppers.

24The daughter of Egypt shall be ashamed;

She shall be delivered into the hand

Of fthe people of the north.”

25The LORD of hosts, the God of Israel, says: “Behold, I will bring punishment on 9Amon of gNo,10 and Pharaoh and Egypt, hwith their gods and their kings—Pharaoh and those who itrust in him.

26j“And I will deliver them into the hand of those who seek their lives, into the hand of Nebuchadnezzar king of Babylon and the hand of his servants. kAfterward it shall be inhabited as in the days of old,” says the LORD.

God Will Preserve Israel

(cf. Jer. 30:10, 11)

27“Butl do not fear, O My servant Jacob,

And do not be dismayed, O Israel!

For behold, I will msave you from afar,

And your offspring from the land of their captivity;

Jacob shall return, have rest and be at ease;

No one shall make him afraid.

28Do not fear, O Jacob My servant,” says the LORD,

“For I am with you;

For I will make a complete end of all the nations

To which I have driven you,

But I will not make na complete end of you.

I will rightly ocorrect you,

For I will not leave you wholly unpunished.”

Jeremiah 47

Judgment on Philistia

1The word of the LORD that came to Jeremiah the prophet aagainst the Philistines, bbefore Pharaoh attacked Gaza.

2Thus says the LORD:

“Behold, cwaters rise dout of the north,

And shall be an overflowing flood;

They shall overflow the land and all that is in it,

The city and those who dwell within;

Then the men shall cry,

And all the inhabitants of the land shall wail.

3At the enoise of the stamping hooves of his strong horses,

At the rushing of his chariots,

At the rumbling of his wheels,

The fathers will not look back for their children,

1 Lacking courage,

4Because of the day that comes to plunder all the fPhilistines,

To cut off from gTyre and Sidon every helper who remains;

For the LORD shall plunder the Philistines,

h The remnant of the country of iCaphtor.2

5j Baldness has come upon Gaza,

k Ashkelon is cut off

With the remnant of their valley.

How long will you cut yourself?

6“O you lsword of the LORD,

How long until you are quiet?

Put yourself up into your scabbard,

Rest and be still!

7How can 3it be quiet,

Seeing the LORD has mgiven it a charge

Against Ashkelon and against the seashore?

There He has nappointed it.”

Jeremiah 48

Judgment on Moab

1Against aMoab.

Thus says the LORD of hosts, the God of Israel:

“Woe to bNebo!

For it is plundered,

c Kirjathaim is shamed and taken;

1 The high stronghold is shamed and dismayed—

2d No more praise of Moab.

In eHeshbon they have devised evil against her:

‘Come, and let us cut her off as a nation.’

You also shall be cut down, O fMadmen!2

The sword shall pursue you;

3A voice of crying shall be from gHoronaim:

‘Plundering and great destruction!’

4“Moab is destroyed;

3 Her little ones have caused a cry to be heard;

5h For in the Ascent of Luhith they ascend with continual weeping;

For in the descent of Horonaim the enemies have heard a cry of destruction.

6“Flee, save your lives!

And be like 4the ijuniper in the wilderness.

7For because you have trusted in your works and your jtreasures,

You also shall be taken.

And kChemosh shall go forth into captivity,

His lpriests and his princes together.

8And mthe plunderer shall come against every city;

No one shall escape.

The valley also shall perish,

And the plain shall be destroyed,

As the LORD has spoken.

9“Given wings to Moab,

That she may flee and get away;

For her cities shall be desolate,

Without any to dwell in them.

10o Cursed is he who does the work of the LORD deceitfully,

And cursed is he who keeps back his sword from blood.

11“Moab has been at ease from 5his youth;

He phas settled on his dregs,

And has not been emptied from vessel to vessel,

Nor has he gone into captivity.

Therefore his taste remained in him,

And his scent has not changed.

12“Therefore behold, the days are coming,” says the LORD,

“That I shall send him 6wine-workers

Who will tip him over

And empty his vessels

And break the bottles.

13Moab shall be ashamed of qChemosh,

As the house of Israel rwas ashamed of sBethel, their confidence.

14“How can you say, t‘We are mighty

And strong men for the war’?

15Moab is plundered and gone up from her cities;

Her chosen young men have ugone down to the slaughter,” says vthe King,

Whose name is the LORD of hosts.

16“The calamity of Moab is near at hand,

And his affliction comes quickly.

17Bemoan him, all you who are around him;

And all you who know his name,

Say, w‘How the strong staff is broken,

The beautiful rod!’

18“O xdaughter inhabiting yDibon,

Come down from your glory,

And sit in thirst;

For the plunderer of Moab has come against you,

He has destroyed your strongholds.

19O inhabitant of zAroer,

a Stand by the way and watch;

Ask him who flees

And her who escapes;

Say, ‘What has happened?’

20Moab is shamed, for he is broken down.

b Wail and cry!

Tell it in cArnon, that Moab is plundered.

21“And judgment has come on the plain country:

On Holon and Jahzah and Mephaath,

22On Dibon and Nebo and Beth Diblathaim,

23On Kirjathaim and Beth Gamul and Beth Meon,

24On dKerioth and Bozrah,

On all the cities of the land of Moab,

Far or near.

25e The 7horn of Moab is cut off,

And his farm is broken,” says the LORD.

26“Makeg him drunk,

Because he exalted himself against the LORD.

Moab shall wallow in his vomit,

And he shall also be in derision.

27For hwas not Israel a derision to you?

i Was he found among thieves?

For whenever you speak of him,

You shake your head in jscorn.

28You who dwell in Moab,

Leave the cities and kdwell in the rock,

And be like lthe dove which makes her nest

In the sides of the cave’s mouth.

29“We have heard the mpride of Moab

(He is exceedingly proud),

Of his loftiness and arrogance and npride,

And of the haughtiness of his heart.”

30“I know his wrath,” says the LORD,

“But it is not right;

o His 8lies have made nothing right.

31Therefore pI will wail for Moab,

And I will cry out for all Moab;

9 I will mourn for the men of Kir Heres.

32q O vine of Sibmah! I will weep for you with the weeping of rJazer.

Your plants have gone over the sea,

They reach to the sea of Jazer.

The plunderer has fallen on your summer fruit and your vintage.

33s Joy and gladness are taken

From the plentiful field

And from the land of Moab;

I have caused wine to 10fail from the winepresses;

No one will tread with joyous shouting—

Not joyous shouting!

34“Fromt the cry of Heshbon to uElealeh and to Jahaz

They have uttered their voice,

v From Zoar to Horonaim,

Like 11a three-year-old heifer;

For the waters of Nimrim also shall be desolate.

35“Moreover,” says the LORD,

“I will cause to cease in Moab

w The one who offers sacrifices in the 12high places

And burns incense to his gods.

36Therefore xMy heart shall wail like flutes for Moab,

And like flutes My heart shall wail

For the men of Kir Heres.

Therefore ythe riches they have acquired have perished.

37“For zevery head shall be bald, and every beard clipped;

On all the hands shall be cuts, and aon the loins sackcloth—

38A general lamentation

On all the bhousetops of Moab,

And in its streets;

For I have cbroken Moab like a vessel in which is no pleasure,” says the LORD.

39“They shall wail:

‘How she is broken down!

How Moab has turned her back with shame!’

So Moab shall be a derision

And a dismay to all those about her.”

40For thus says the LORD:

“Behold, done shall fly like an eagle,

And espread his wings over Moab.

41Kerioth is taken,

And the strongholds are surprised;

f The mighty men’s hearts in Moab on that day shall be

Like the heart of a woman in birth pangs.

42And Moab shall be destroyed gas a people,

Because he exalted himself against the LORD.

43h Fear and the pit and the snare shall be upon you,

O inhabitant of Moab,” says the LORD.

44“He who flees from the fear shall fall into the pit,

And he who gets out of the pit shall be caught in the isnare.

For upon Moab, upon it jI will bring

The year of their punishment,” says the LORD.

45“Those who fled stood under the shadow of Heshbon

Because of exhaustion.

But ka fire shall come out of Heshbon,

A flame from the midst of lSihon,

And mshall devour the brow of Moab,

The crown of the head of the sons of tumult.

46n Woe to you, O Moab!

The people of Chemosh perish;

For your sons have been taken captive,

And your daughters captive.

47“Yet I will bring back the captives of Moab

o In the latter days,” says the LORD.

Thus far is the judgment of Moab.

Jeremiah 49

Judgment on Ammon

1Against the aAmmonites.

Thus says the LORD:

“Has Israel no sons?

Has he no heir?

Why then does 1Milcom inherit bGad,

And his people dwell in its cities?

2c Therefore behold, the days are coming,” says the LORD,

“That I will cause to be heard an alarm of war

In dRabbah of the Ammonites;

It shall be a desolate mound,

And her 2villages shall be burned with fire.

Then Israel shall take possession of his inheritance,” says the LORD.

3“Wail, O eHeshbon, for Ai is plundered!

Cry, you daughters of Rabbah,

f Gird yourselves with sackcloth!

Lament and run to and fro by the walls;

For 3Milcom shall go into captivity

With his gpriests and his princes together.

4Why hdo you boast in the valleys,

4 Your flowing valley, O ibacksliding daughter?

Who trusted in her jtreasures, ksaying,

‘Who will come against me?’

5Behold, I will bring fear upon you,”

Says the Lord GOD of hosts,

“From all those who are around you;

You shall be driven out, everyone headlong,

And no one will gather those who wander off.

6But lafterward I will bring back

The captives of the people of Ammon,” says the LORD.

Judgment on Edom

7mAgainst Edom.

Thus says the LORD of hosts:

n“ Is wisdom no more in Teman?

o Has counsel perished from the prudent?

Has their wisdom pvanished?

8Flee, turn back, dwell in the depths, O inhabitants of qDedan!

For I will bring the calamity of Esau upon him,

The time that I will punish him.

9r If grape-gatherers came to you,

Would they not leave some gleaning grapes?

If thieves by night,

Would they not destroy until they have enough?

10s But I have made Esau bare;

I have uncovered his secret places,

And he shall not be able to hide himself.

His descendants are plundered,

His brethren and his neighbors,

And the is no more.

11Leave your fatherless children,

I will preserve them alive;

And let your widows trust in Me.”

12For thus says the LORD: “Behold, uthose whose judgment was not to drink of the cup have assuredly drunk. And are you the one who will altogether go unpunished? You shall not go unpunished, but you shall surely drink of it.

13“For vI have sworn by Myself,” says the LORD, “that wBozrah shall become a desolation, a reproach, a 5waste, and a curse. And all its cities shall be perpetual 6wastes.”

14x I have heard a message from the LORD,

And an ambassador has been sent to the nations:

“Gather together, come against her,

And rise up to battle!

15“For indeed, I will make you small among nations,

Despised among men.

16Your fierceness has deceived you,

The ypride of your heart,

O you who dwell in the clefts of the rock,

Who hold the height of the hill!

z Though you make your anest as high as the eagle,

b I will bring you down from there,” says the LORD.

17“ Edom also shall be an astonishment;

c Everyone who goes by it will be astonished

And will hiss at all its plagues.

18d As in the overthrow of Sodom and Gomorrah

And their neighbors,” says the LORD,

“No one shall remain there,

Nor shall a son of man dwell in it.

19“Behold,e he shall come up like a lion from fthe 7floodplain of the Jordan

Against the dwelling place of the strong;

But I will suddenly make him run away from her.

And who is a chosen man that I may appoint over her?

For gwho is like Me?

Who will arraign Me?

And hwho is that shepherd

Who will withstand Me?”

20i Therefore hear the counsel of the LORD that He has taken against Edom,

And His purposes that He has proposed against the inhabitants of Teman:

Surely the least of the flock shall 8draw them out;

Surely He shall make their dwelling places desolate with them.

21j The earth shakes at the noise of their fall;

At the cry its noise is heard at the Red Sea.

22Behold, kHe shall come up and fly like the eagle,

And spread His wings over Bozrah;

The heart of the mighty men of Edom in that day shall be

Like the heart of a woman in birth pangs.

Judgment on Damascus

23lAgainst Damascus.

m“Hamath and Arpad are shamed,

For they have heard bad news.

They are fainthearted;

n There is 9trouble on the sea;

It cannot be quiet.

24Damascus has grown feeble;

She turns to flee,

And fear has seized her.

o Anguish and sorrows have taken her like a woman in 10labor.

25Why is pthe city of praise not deserted, the city of My joy?

26q Therefore her young men shall fall in her streets,

And all the men of war shall be cut off in that day,” says the LORD of hosts.

27“Ir will kindle a fire in the wall of Damascus,

And it shall consume the palaces of Ben-Hadad.”

Judgment on Kedar and Hazor

28sAgainst Kedar and against the kingdoms of Hazor, which Nebuchadnezzar king of Babylon shall strike.

Thus says the LORD:

“Arise, go up to Kedar,

And devastate tthe men of the East!

29Their utents and their flocks they shall take away.

They shall take for themselves their curtains,

All their vessels and their camels;

And they shall cry out to them,

v‘Fear is on every side!’

30“Flee, get far away! Dwell in the depths,

O inhabitants of Hazor!” says the LORD.

“For Nebuchadnezzar king of Babylon has taken counsel against you,

And has conceived a plan against you.

31“Arise, go up to wthe wealthy nation that dwells securely,” says the LORD,

“Which has neither gates nor bars,

x Dwelling alone.

32Their camels shall be for booty,

And the multitude of their cattle for plunder.

I will yscatter to all winds those 11in the farthest corners,

And I will bring their calamity from all its sides,” says the LORD.

33“Hazor zshall be a dwelling for jackals, a desolation forever;

No one shall reside there,

Nor son of man dwell in it.”

Judgment on Elam

34The word of the LORD that came to Jeremiah the prophet against aElam, in the bbeginning of the reign of Zedekiah king of Judah, saying,

35“Thus says the LORD of hosts:

‘Behold, I will break cthe 12bow of Elam,

The foremost of their might.

36Against Elam I will bring the four winds

From the four quarters of heaven,

And scatter them toward all those winds;

There shall be no nations where the outcasts of Elam will not go.

37For I will cause Elam to be dismayed before their enemies

And before those who seek their life.

d I will bring disaster upon them,

My fierce anger,’ says the LORD;

‘And I will send the sword after them

Until I have consumed them.

38I will eset My throne in Elam,

And will destroy from there the king and the princes,’ says the LORD.

39‘But it shall come to pass fin the latter days:

I will bring back the captives of Elam,’ says the LORD.”

Jeremiah 50

Judgment on Babylon and Babylonia

1The word that the LORD spoke aagainst Babylon and against the land of the Chaldeans by Jeremiah the prophet.

2“Declare among the nations,

Proclaim, and 1set up a standard;

Proclaim—do not conceal it—

Say, ‘Babylon is btaken, cBel is shamed.

2 Merodach is broken in pieces;

d Her idols are humiliated,

Her images are broken in pieces.’

3e For out of the north fa nation comes up against her,

Which shall make her land desolate,

And no one shall dwell therein.

They shall 3move, they shall depart,

Both man and beast.

4“In those days and in that time,” says the LORD,

“The children of Israel shall come,

g They and the children of Judah together;

h With continual weeping they shall come,

i And seek the LORD their God.

5They shall ask the way to Zion,

With their faces toward it, saying,

‘Come and let us join ourselves to the LORD

In ja perpetual covenant

That will not be forgotten.’

6“My people have been klost sheep.

Their shepherds have led them lastray;

They have turned them away on mthe mountains.

They have gone from mountain to hill;

They have forgotten their resting place.

7All who found them have ndevoured them;

And otheir adversaries said, p‘We have not offended,

Because they have sinned against the LORD, qthe habitation of justice,

The LORD, rthe hope of their fathers.’

8“Moves from the midst of Babylon,

Go out of the land of the Chaldeans;

And be like the 4rams before the flocks.

9t For behold, I will raise and cause to come up against Babylon

An assembly of great nations from the north country,

And they shall array themselves against her;

From there she shall be captured.

Their arrows shall be like those of 5an expert warrior;

u None shall return in vain.

10And Chaldea shall become plunder;

v All who plunder her shall be satisfied,” says the LORD.

11“Becausew you were glad, because you rejoiced,

You destroyers of My heritage,

Because you have grown fat xlike a heifer threshing grain,

And you 6bellow like bulls,

12Your mother shall be deeply ashamed;

She who bore you shall be ashamed.

Behold, the least of the nations shall be a ywilderness,

A dry land and a desert.

13Because of the wrath of the LORD

She shall not be inhabited,

z But she shall be wholly desolate.

a Everyone who goes by Babylon shall be horrified

And hiss at all her plagues.

14“Putb yourselves in array against Babylon all around,

All you who bend the bow;

Shoot at her, spare no arrows,

For she has sinned against the LORD.

15Shout against her all around;

She has cgiven her hand,

Her foundations have fallen,

d Her walls are thrown down;

For eit is the vengeance of the LORD.

Take vengeance on her.

As she has done, so do to her.

16Cut off the sower from Babylon,

And him who handles the sickle at harvest time.

For fear of the oppressing sword

f Everyone shall turn to his own people,

And everyone shall flee to his own land.

17“Israel is like gscattered sheep;

h The lions have driven him away.

First ithe king of Assyria devoured him;

Now at last this jNebuchadnezzar king of Babylon has broken his bones.”

18Therefore thus says the LORD of hosts, the God of Israel:

“Behold, I will punish the king of Babylon and his land,

As I have punished the king of kAssyria.

19l But I will bring back Israel to his home,

And he shall feed on Carmel and Bashan;

His soul shall be satisfied on Mount Ephraim and Gilead.

20In those days and in that time,” says the LORD,

m“The iniquity of Israel shall be sought, but there shall be none;

And the sins of Judah, but they shall not be found;

For I will pardon those nwhom I preserve.

21“Go up against the land of Merathaim, against it,

And against the inhabitants of oPekod.

7 Waste and utterly destroy them,” says the LORD,

“And do paccording to all that I have commanded you.

22q A sound of battle is in the land,

And of great destruction.

23How rthe hammer of the whole earth has been cut apart and broken!

How Babylon has become a desolation among the nations!

I have laid a snare for you;

24You have indeed been strapped, O Babylon,

And you were not aware;

You have been found and also caught,

Because you have tcontended against the LORD.

25The LORD has opened His armory,

And has brought out uthe weapons of His indignation;

For this is the work of the Lord GOD of hosts

In the land of the Chaldeans.

26Come against her from the farthest border;

Open her storehouses;

Cast her up as heaps of ruins,

And destroy her utterly;

Let nothing of her be left.

27Slay all her vbulls,

Let them go down to the slaughter.

Woe to them!

For their day has come, the time of wtheir punishment.

28The voice of those who flee and escape from the land of Babylon

x Declares in Zion the vengeance of the LORD our God,

The vengeance of His temple.

29“Call together the archers against Babylon.

All you who bend the bow, encamp against it all around;

Let none of them 8escape.

y Repay her according to her work;

According to all she has done, do to her;

z For she has been proud against the LORD,

Against the Holy One of Israel.

30a Therefore her young men shall fall in the streets,

And all her men of war shall be cut off in that day,” says the LORD.

31“Behold, I am against you,

O most haughty one!” says the Lord GOD of hosts;

“For your day has come,

9 The time that I will punish you.

32The most bproud shall stumble and fall,

And no one will raise him up;

c I will kindle a fire in his cities,

And it will devour all around him.”

33Thus says the LORD of hosts:

“The children of Israel were oppressed,

Along with the children of Judah;

All who took them captive have held them fast;

They have refused to let them go.

34d Their Redeemer is strong;

e The LORD of hosts is His name.

He will thoroughly plead their fcase,

That He may give rest to the land,

And disquiet the inhabitants of Babylon.

35“A sword is against the Chaldeans,” says the LORD,

“Against the inhabitants of Babylon,

And gagainst her princes and hher wise men.

36A sword is iagainst the soothsayers, and they will be fools.

A sword is against her mighty men, and they will be dismayed.

37A sword is against their horses,

Against their chariots,

And against all jthe mixed peoples who are in her midst;

And kthey will become like women.

A sword is against her treasures, and they will be robbed.

38l A 10drought is against her waters, and they will be dried up.

For it is the land of carved images,

And they are insane with their idols.

39“Thereforem the wild desert beasts shall dwell there with the jackals,

And the ostriches shall dwell in it.

n It shall be inhabited no more forever,

Nor shall it be dwelt in from generation to generation.

40o As God overthrew Sodom and Gomorrah

And their neighbors,” says the LORD,

“So no one shall reside there,

Nor son of man pdwell in it.

41“Behold,q a people shall come from the north,

And a great nation and many kings

Shall be raised up from the ends of the earth.

42r They shall hold the bow and the lance;

s They are cruel and shall not show mercy.

t Their voice shall roar like the sea;

They shall ride on horses,

Set in array, like a man for the battle,

Against you, O daughter of Babylon.

43“The king of Babylon has uheard the report about them,

And his hands grow feeble;

Anguish has taken hold of him,

Pangs as of a woman in vchildbirth.

44“Behold,w he shall come up like a lion from the 11floodplain of the Jordan

Against the dwelling place of the strong;

But I will make them suddenly run away from her.

And who is a chosen man that I may appoint over her?

For who is like Me?

Who will arraign Me?

And xwho is that shepherd

Who will withstand Me?”

45Therefore hear ythe counsel of the LORD that He has taken against Babylon,

And His zpurposes that He has proposed against the land of the Chaldeans:

a Surely the least of the flock shall draw them out;

Surely He will make their dwelling place desolate with them.

46b At the noise of the taking of Babylon

The earth trembles,

And the cry is heard among the nations.

Jeremiah 51

The Utter Destruction of Babylon

1Thus says the LORD:

“Behold, I will raise up against aBabylon,

Against those who dwell in 1Leb Kamai,

b A destroying wind.

2And I will send cwinnowers to Babylon,

Who shall winnow her and empty her land.

d For in the day of doom

They shall be against her all around.

3Against her elet the archer bend his bow,

And lift himself up against her in his armor.

Do not spare her young men;

f Utterly destroy all her army.

4Thus the slain shall fall in the land of the Chaldeans,

g And those thrust through in her streets.

5For Israel is hnot forsaken, nor Judah,

By his God, the LORD of hosts,

Though their land was filled with sin against the Holy One of Israel.”

6i Flee from the midst of Babylon,

And every one save his life!

Do not be cut off in her iniquity,

For jthis is the time of the LORD’s vengeance;

k He shall recompense her.

7l Babylon was a golden cup in the LORD’s hand,

That made all the earth drunk.

m The nations drank her wine;

Therefore the nations nare deranged.

8Babylon has suddenly ofallen and been destroyed.

p Wail for her!

q Take balm for her pain;

Perhaps she may be healed.

9We would have healed Babylon,

But she is not healed.

Forsake her, and rlet us go everyone to his own country;

s For her judgment reaches to heaven and is lifted up to the skies.

10The LORD has trevealed our righteousness.

Come and let us udeclare in Zion the work of the LORD our God.

11v Make2 the arrows bright!

Gather the shields!

w The LORD has raised up the spirit of the kings of the Medes.

x For His plan is against Babylon to destroy it,

Because it is ythe vengeance of the LORD,

The vengeance for His temple.

12z Set up the standard on the walls of Babylon;

Make the guard strong,

Set up the watchmen,

Prepare the ambushes.

For the LORD has both devised and done

What He spoke against the inhabitants of Babylon.

13a O you who dwell by many waters,

Abundant in treasures,

Your end has come,

The measure of your covetousness.

14b The LORD of hosts has sworn by Himself:

“Surely I will fill you with men, cas with locusts,

And they shall lift dup a shout against you.”

15e He has made the earth by His power;

He has established the world by His wisdom,

And fstretched out the heaven by His understanding.

16When He utters His voice—

There is a multitude of waters in the heavens:

g“He causes the vapors to ascend from the ends of the earth;

He makes lightnings for the rain;

He brings the wind out of His treasuries.”

17h Everyone is dull-hearted, without knowledge;

Every metalsmith is put to shame by the carved image;

i For his molded image is falsehood,

And there is no breath in them.

18They are futile, a work of errors;

In the time of their punishment they shall perish.

19The Portion of Jacob is not like them,

For He is the Maker of all things;

And Israel is the tribe of His inheritance.

The LORD of hosts is His name.

20“Youj are My battle-ax and weapons of war:

For with you I will break the nation in pieces;

With you I will destroy kingdoms;

21With you I will break in pieces the horse and its rider;

With you I will break in pieces the chariot and its rider;

22With you also I will break in pieces man and woman;

With you I will break in pieces kold and young;

With you I will break in pieces the young man and the maiden;

23With you also I will break in pieces the shepherd and his flock;

With you I will break in pieces the farmer and his yoke of oxen;

And with you I will break in pieces governors and rulers.

24“Andl I will repay Babylon

And all the inhabitants of Chaldea

For all the evil they have done

In Zion in your sight,” says the LORD.

25“Behold, I am against you, mO destroying mountain,

Who destroys all the earth,” says the LORD.

“And I will stretch out My hand against you,

Roll you down from the rocks,

n And make you a burnt mountain.

26They shall not take from you a stone for a corner

Nor a stone for a foundation,

o But you shall be desolate forever,” says the LORD.

27p Set up a banner in the land,

Blow the trumpet among the nations!

q Prepare the nations against her,

Call rthe kingdoms together against her:

Ararat, Minni, and Ashkenaz.

Appoint a general against her;

Cause the horses to come up like the bristling locusts.

28Prepare against her the nations,

With the kings of the Medes,

Its governors and all its rulers,

All the land of his dominion.

29And the land will tremble and sorrow;

For every spurpose of the LORD shall be performed against Babylon,

t To make the land of Babylon a desolation without inhabitant.

30The mighty men of Babylon have ceased fighting,

They have remained in their strongholds;

Their might has failed,

u They became like women;

They have burned her dwelling places,

v The bars of her gate are broken.

31w One runner will run to meet another,

And one messenger to meet another,

To show the king of Babylon that his city is taken on all sides;

32x The passages are blocked,

The reeds they have burned with fire,

And the men of war are terrified.

33For thus says the LORD of hosts, the God of Israel:

“The daughter of Babylon is ylike a threshing floor

When zit is time to thresh her;

Yet a little while

a And the time of her harvest will come.”

34“Nebuchadnezzar the king of Babylon

Has bdevoured me, he has crushed me;

He has made me an cempty vessel,

He has swallowed me up like a monster;

He has filled his stomach with my delicacies,

He has spit me out.

35Let the violence done to me and my flesh be upon Babylon,”

The inhabitant of Zion will say;

“And my blood be upon the inhabitants of Chaldea!”

Jerusalem will say.

36Therefore thus says the LORD:

“Behold, dI will plead your case and take vengeance for you.

e I will dry up her sea and make her springs dry.

37f Babylon shall become a heap,

A dwelling place for jackals,

g An astonishment and a hissing,

Without an inhabitant.

38They shall roar together like lions,

They shall growl like lions’ whelps.

39In their excitement I will prepare their feasts;

h I will make them drunk,

That they may rejoice,

And sleep a perpetual sleep

And not awake,” says the LORD.

40“I will bring them down

Like lambs to the slaughter,

Like rams with male goats.

41“Oh, how iSheshach3 is taken!

Oh, how jthe praise of the whole earth is seized!

How Babylon has become desolate among the nations!

42k The sea has come up over Babylon;

She is covered with the multitude of its waves.

43l Her cities are a desolation,

A dry land and a wilderness,

A land where mno one dwells,

Through which no son of man passes.

44I will punish nBel4 in Babylon,

And I will bring out of his mouth what he has swallowed;

And the nations shall not stream to him anymore.

Yes, othe wall of Babylon shall fall.

45“Myp people, go out of the midst of her!

And let everyone deliver 5himself from the fierce anger of the LORD.

46And lest your heart faint,

And you fear qfor the rumor that will be heard in the land

(A rumor will come one year,

And after that, in another year

A rumor will come,

And violence in the land,

Ruler against ruler),

47Therefore behold, the days are coming

That I will bring judgment on the carved images of Babylon;

Her whole land shall be ashamed,

And all her slain shall fall in her midst.

48Then rthe heavens and the earth and all that is in them

Shall sing joyously over Babylon;

s For the plunderers shall come to her from the north,” says the LORD.

49As Babylon has caused the slain of Israel to fall,

So at Babylon the slain of all the earth shall fall.

50t You who have escaped the sword,

Get away! Do not stand still!

u Remember the LORD afar off,

And let Jerusalem come to your mind.

51v We are ashamed because we have heard reproach.

Shame has covered our faces,

For strangers whave come into the 6sanctuaries of the LORD’s house.

52“Therefore behold, the days are coming,” says the LORD,

“That I will bring judgment on her carved images,

And throughout all her land the wounded shall groan.

53x Though Babylon were to 7mount up to heaven,

And though she were to fortify the height of her strength,

Yet from Me plunderers would come to her,” says the LORD.

54y The sound of a cry comes from Babylon,

And great destruction from the land of the Chaldeans,

55Because the LORD is plundering Babylon

And silencing her loud voice,

Though her waves roar like great waters,

And the noise of their voice is uttered,

56Because the plunderer comes against her, against Babylon,

And her mighty men are taken.

Every one of their bows is broken;

z For the LORD is the God of recompense,

He will surely repay.

57“And I will make drunk

Her princes and awise men,

Her governors, her deputies, and her mighty men.

And they shall sleep a perpetual sleep

And not awake,” says bthe King,

Whose name is the LORD of hosts.

58Thus says the LORD of hosts:

“The broad walls of Babylon shall be utterly cbroken,8

And her high gates shall be burned with fire;

d The people will labor in vain,

And the nations, because of the fire;

And they shall be weary.”

Jeremiah’s Command to Seraiah

59The word which Jeremiah the prophet commanded Seraiah the son of eNeriah, the son of Mahseiah, when he went with Zedekiah the king of Judah to Babylon in the fourth year of his reign. And Seraiah was the quartermaster.

60So Jeremiah fwrote in a book all the evil that would come upon Babylon, all these words that are written against Babylon.

61And Jeremiah said to Seraiah, “When you arrive in Babylon and see it, and read all these words,

62“then you shall say, ‘O LORD, You have spoken against this place to cut it off, so that gnone shall remain in it, neither man nor beast, but it shall be desolate forever.’

63“Now it shall be, when you have finished reading this book, hthat you shall tie a stone to it and throw it out into the Euphrates.

64“Then you shall say, ‘Thus Babylon shall sink and not rise from the catastrophe that I will bring upon her. And they shall be weary.’ ” Thus far are the words of Jeremiah.

Jeremiah 52

The Fall of Jerusalem Reviewed

(2 Kin. 24:18—25:26; 2 Chr. 36:11–20; Jer. 39:1–10)

1Zedekiah was atwenty-one years old when he became king, and he reigned eleven years in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of bLibnah.

2He also did evil in the sight of the LORD, according to all that Jehoiakim had done.

3For because of the anger of the LORD this happened in Jerusalem and Judah, till He finally cast them out from His presence. Then Zedekiah crebelled against the king of Babylon.

4Now it came to pass in the dninth year of his reign, in the tenth month, on the tenth day of the month, that Nebuchadnezzar king of Babylon and all his army came against Jerusalem and encamped against it; and they built a siege wall against it all around.

5So the city was besieged until the eleventh year of King Zedekiah.

6By the fourth month, on the ninth day of the month, the famine had become so severe in the city that there was no food for the people of the land.

7Then the city wall was broken through, and all the men of war fled and went out of the city at night by way of the gate between the two walls, which was by the king’s garden, even though the Chaldeans were near the city all around. And they went by way of the 1plain.

8But the army of the Chaldeans pursued the king, and they overtook Zedekiah in the plains of Jericho. All his army was scattered from him.

9eSo they took the king and brought him up to the king of Babylon at Riblah in the land of Hamath, and he pronounced judgment on him.

10fThen the king of Babylon killed the sons of Zedekiah before his eyes. And he killed all the princes of Judah in Riblah.

11He also gput out the eyes of Zedekiah; and the king of Babylon bound him in 2bronze fetters, took him to Babylon, and put him in prison till the day of his death.

The Temple and City Plundered and Burned

12hNow in the fifth month, on the tenth day of the month (iwhich was the nineteenth year of King Nebuchadnezzar king of Babylon), jNebuzaradan, the captain of the guard, who served the king of Babylon, came to Jerusalem.

13He burned the house of the LORD and the king’s house; all the houses of Jerusalem, that is, all the houses of the great, he burned with fire.

14And all the army of the Chaldeans who were with the captain of the guard broke down all the walls of Jerusalem all around.

15kThen Nebuzaradan the captain of the guard carried away captive some of the poor people, the rest of the people who remained in the city, the defectors who had deserted to the king of Babylon, and the rest of the craftsmen.

16But Nebuzaradan the captain of the guard left some of the poor of the land as vinedressers and farmers.

17lThe mbronze pillars that were in the house of the LORD, and the carts and the bronze Sea that were in the house of the LORD, the Chaldeans broke in pieces, and carried all their bronze to Babylon.

18They also took away nthe pots, the shovels, the trimmers, the 3bowls, the spoons, and all the bronze utensils with which the priests ministered.

19The basins, the firepans, the bowls, the pots, the lampstands, the spoons, and the cups, whatever was solid gold and whatever was solid silver, the captain of the guard took away.

20The two pillars, one Sea, the twelve bronze bulls which were under it, and the carts, which King Solomon had made for the house of the LORD—othe bronze of all these articles was beyond measure.

21Now concerning the ppillars: the height of one pillar was eighteen 4cubits, a measuring line of twelve cubits could measure its circumference, and its thickness was 5four fingers; it was hollow.

22A capital of bronze was on it; and the height of one capital was five cubits, with a network and pomegranates all around the capital, all of bronze. The second pillar, with pomegranates was the same.

23There were ninety-six pomegranates on the sides; qall the pomegranates, all around on the network, were one hundred.

The People Taken Captive to Babylonia

24rThe captain of the guard took Seraiah the chief priest, sZephaniah the second priest, and the three doorkeepers.

25He also took out of the city an 6officer who had charge of the men of war, seven men of the king’s close associates who were found in the city, the principal scribe of the army who mustered the people of the land, and sixty men of the people of the land who were found in the midst of the city.

26And Nebuzaradan the captain of the guard took these and brought them to the king of Babylon at Riblah.

27Then the king of Babylon struck them and put them to death at Riblah in the land of Hamath. Thus Judah was carried away captive from its own land.

28tThese are the people whom Nebuchadnezzar carried away captive: uin the seventh year, vthree thousand and twenty-three Jews;

29win the eighteenth year of Nebuchadnezzar he carried away captive from Jerusalem eight hundred and thirty-two persons;

30in the twenty-third year of Nebuchadnezzar, Nebuzaradan the captain of the guard carried away captive of the Jews seven hundred and forty-five persons. All the persons were four thousand six hundred.

Jehoiachin Released from Prison

(2 Kin. 25:27–30)

31xNow it came to pass in the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-fifth day of the month, that 7Evil-Merodach king of Babylon, in the first year of his reign, ylifted8 up the head of Jehoiachin king of Judah and brought him out of prison.

32And he spoke kindly to him and gave him a more prominent seat than those of the kings who were with him in Babylon.

33So 9Jehoiachin changed from his prison garments, zand he ate bread regularly before the king all the days of his life.

34And as for his provisions, there was a regular ration given him by the king of Babylon, a portion for each day until the day of his death, all the days of his life.

Jeremiah Commentaries

Jeremiah 1

1:1 Anathoth. A town in the territory of Benjamin, 3 mi. N of Jerusalem, assigned to the Levites (cf. Josh. 21:18) where Abiathar had once lived (1 Kin. 2:26).

1:2 in the days of. Jeremiah’s ministry spanned at least 5 decades—from Judah’s king Josiah (13th year, 627 B.C.) to the final king, Zedekiah, in his last year (586 B.C.).

1:3 fifth month. Babylonian conquerors began deporting Judeans into captivity in the Heb. month Ab (July-Aug.) in 586 B.C. (52:12; 2 Kin. 25:8–11), shortly after breaking into Jerusalem on the fourth month and ninth day (39:2; 52:6).

1:5 Before I formed you… This is not reincarnation; it is God’s all-knowing cognizance of Jeremiah and sovereign plan for him before he was conceived (cf. Paul’s similar realization, Gal. 1:15).

Jer. 1:5

Illustrations of God’s Judgment

An Almond Branch (1:11, 12)

A Boiling Caldron (1:13-16)

Lions (2:15, 4:7, 5:6, 50:17).

A Scorching Storm Wind (4:11, 12, 18:17, 23:19, 25:32)

Wolf (5:6)

Leopard (5:6)

Stripping Away Judah’s Branches (5:10)

Fire (5:14)

Making This House (Worship Center) like Shiloh (7:14)

Serpents, Adders (8:17)

Destroying Olive Branches (11:16-17)

Uprooting (12:17)

Linen Sash Made Worthless (13:1-11)

Bottles Filled with Wine and Dashed Against One Another (13:12-14)

A Potter’s Jar Shattered (19:10, 11; cf. 22:28)

A Hammer [God’s Word] Crushing a Rock (23:29)

A Cup of Wrath (25:15)

Zion Plowed as a Field (26:18)

Wearing Yokes of Wood and Iron (27:2; 28:13)

A Hammer [Babylon] (50:23)

A Mountain of Destruction [Babylon] (51:25)

1:6 Jeremiah’s response points out his inability and his inexperience. If as a young man he was 20–25 years old in 626 B.C., he was 60–65 in 586 B.C. when Jerusalem fell (chap. 39), and 85–90 if he lived to the time of 52:31–34 (ca. 561 B.C.).

1:7–10 The power backing Jeremiah’s service was God’s presence and provision (cf. 2 Cor. 3:5).

1:9 My words in your mouth. God used him as His mouthpiece, speaking His message (15:19); thus, Jeremiah’s fitting response was to receive God’s Word (15:16).

1:10 set you over. Because God spoke through Jeremiah, the message has divine authority.

1:11–16 Illustrations of God’s charge were twofold. First, there was the sign of the almond rod. The almond tree was literally “the wakeful tree,” because it awakened from the sleep of winter earlier than the other trees, blooming in Jan. It was a symbol of God’s early judgment, as Jeremiah announced (605–586 B.C.). Second, the boiling cauldron pictured the Babylonian invaders bringing judgment on Judah (cf. 20:4).

1:17–19 Jeremiah’s part was proclamation, as God’s mouthpiece (v. 17); God’s part was preservation in defending the prophet (vv. 18, 19). God did protect him often, e.g., 11:18–23; 20:1ff., and 38:7–13.

Jeremiah 2

2:1–3 Jerusalem…Israel. Jeremiah pointed to the sensitivity of the Lord and His care for them in the early history (v. 21). After centuries, many were: 1) far from God, whom they had forsaken (vv. 5, 31); 2) deep in idolatry (vv. 11, 27, 28); and 3) without true salvation (as v. 8; 5:10a).

2:3 firstfruits. Israel was first to worship the true God (Ex. 19:5, 6) through His covenant with Abraham (Gen. 12:1–3), which also assured His intent to bless peoples from all nations (16:19–21; Dan. 7:27).

Jer. 2:3

Major Trials of Jeremiah

1. Trial By Death Threats (11:18–23)

2. Trial By Isolation (15:15–21)

3. Trial By Stocks (19:14—20:18)

4. Trial By Arrest (26:7–24)

5. Trial By Challenge (28:10–16)

6. Trial By Destruction (36:1–32)

7. Trial By Violence and Imprisonment (37:15)

8. Trial By Starvation (38:1–6)

9. Trial By Chains (40:1)

10. Trial By Rejection (42:1—43:4)

2:8 priests…prophets. Leaders, who did not really know the Lord, set the idolatrous pattern for others (cf. Hos. 4:6).

2:13 two evils. First, Israel had abandoned the Lord, the source of spiritual salvation and sustenance (cf. 17:8; Ps. 36:9; John 4:14). Second, Israel turned to idolatrous objects of trust; Jeremiah compared these with underground water storage devices for rainwater, which were broken and let water seep out, thus proving useless.

2:14 How is it that a people under God’s special care are left at the mercy of an enemy, like a worthless slave?

2:15 young lions. The figure represents invading soldiers that burned cities (cf. 4:7), perhaps a reference to the disaster from the Babylonians during Jehoiakim’s fourth year, and again 3 years later when he relied on Egypt (cf. 20:4; 46:2; 2 Kin. 24:1, 2).

2:16 Noph…Tahpanhes. These two cities in Egypt stood for the country itself.

2:18 Dependence on alliances with Egypt and Assyria was part of national undoing, a source of shame (vv. 36, 37). Sihor. Refers to the Nile River.

2:19 backslidings. Cf. 3:6, 8, 11, 12, 14, 22; 8:5; 31:22; 49:4; Is. 57:17; Hos. 11:7; 14:4. For clarification of the meaning, see note on Prov. 14:14.

2:23 the Baals. An inclusive term referring collectively to false deities. dromedary. The nation, in chasing other idols, is depicted as a female camel pursuing its instinct, and as a wild ass in heat sniffing the wind to find a mate, craving to attract others of its kind. Other pictures of Israel are that of a thief, who is ashamed when exposed (v. 26), and that of a maid or a bride who forgets what beautifies her (v. 32).

Jeremiah 3

3:1 If a man divorces. Such a man was not to take that woman as his wife again, for this would defile her (Deut. 24:4) and be a scandal. Jeremiah used this analogy to picture Israel as a harlot in the spiritual realm, with many lovers, i.e., nations (2:18, 25) and idols (2:23–25; 3:2, 6–9). Yet, the Lord would graciously receive Israel or Judah back as His wife if she would repent (3:12–14).

3:6 backsliding. Also 3:8, 11, 12, 14. See note on Prov. 14:14.

3:8 I had put her away and given her a certificate of divorce. Though God hates divorce (Mal. 2:16), it is tolerated for unrepentant adultery (see notes on Matt. 5:32; 19:8, 9), as indicated by this analogy of God’s divorcing Israel for that continual sin in the spiritual realm. God had divorced Israel but not yet Judah (cf. Is. 50:1). Cf. Ezra 10:3, where divorce is the right action of God’s people to separate from idolatrous wives.

3:14 I am married to you. God pictured His covenant relationship with Israel as a marriage, and pleaded with mercy for Judah to repent and return. He will take her back. Cf. Hosea’s restoration of Gomer as a picture of God taking back His wicked, adulterous people.

3:15–18 it shall come to pass…in those days. When Israel repents (vv. 13, 14, 22), which has not happened, but will in the millennial era of God’s restoration that the prophets often describe (Jer. 23:5, 6; 30–33; Ezek. 36), God will bring these blessings: 1) shepherds to teach them the truth; 2) His own immediate presence on the throne in Jerusalem, not just the ark of His covenant; 3) allegiance even of Gentile nations; 4) righteousness; 5) genuineness in worship; 6) unity of Israel (north) and Judah (south) into one kingdom; and 7) reestablishment in their own Promised Land.

3:19 put you among the children. Here is a reference to adoption into God’s family, when the people turn back from idols to acknowledge Him as “Father.”

3:20 a wife treacherously departs. Hosea had earlier used this same imagery (ca. 755–710 B.C.). Thus God had given the divorce because the spiritual adultery was unrepentant. But when repentance comes, He will take Israel back (cf. 3:1). O…Israel. Since the irretrievable dispersion of Israel in the N (722 B.C.) Judah alone was left to be called by the name Israel, as Jeremiah sometimes chose to do (e.g., 3:20–23).

Jeremiah 4

4:3 “Break up…” Jeremiah appealed for a spiritual turnabout from sinful, wasteful lives. He pictured this as the plowing of ground, formerly hard and unproductive due to weeds, in order to make it useful for sowing (cf. Matt. 13:18–23).

4:4 Circumcise. This surgery (Gen. 17:10–14) was to cut away flesh that could hold disease in its folds and could pass the disease on to wives. It was important for the preservation of God’s people physically. But it was also a symbol of the need for the heart to be cleansed from sin’s deadly disease. The really essential surgery needed to happen on the inside, where God calls for taking away fleshly things that keep the heart from being spiritually devoted to Him and from true faith in Him and His will. Jeremiah later expanded on this theme (31:31–34; cf. Deut. 10:16; 30:6; Rom. 2:29). God selected the reproductive organ as the location of the symbol for man’s need of cleansing for sin, because it is the instrument most indicative of his depravity, since by it he reproduces generations of sinners.

4:6, 7 disaster from the north. This evil is Babylon’s army, which would invade from that direction. The “lion” on the prowl fit Babylon because of its conquering power, and Babylon was symbolized by the winged lions guarding its royal court. Babylon is later identified in 20:4. Many details in chap. 4 graphically depict warriors in conquest (vv. 7, 13, 29).

4:10 deceived. Like Habakkuk (1:12–17), Jeremiah was horrified at these words of judgment, contrasting the prevailing hope of peace. God is sometimes described as if doing a thing He merely permits, such as allowing false prophets who delude themselves to also deceive a sinful people into thinking peace would follow (cf. 6:14; 8:11; 1 Kin. 22:21–24). God sees how people insist on their delusions, and lets it happen.

4:14 wash. Jeremiah continued to appeal for a dealing with sin so that national destruction might be averted (v. 20), while there was still time to repent (cf. chaps. 7, 26).

4:22 wise to do evil. Israelites were wise in doing evil but were dull in knowing to do the good, i.e., God’s will. Paul, applying the principle but turning it to the positive, wanted the believers at Rome to be wise to do good but unlearned in the skill of doing evil (Rom. 16:19).

4:23 without form. Jeremiah may be borrowing the language, but the description in its context is not of creation in Gen. 1:2, but of judgment on the land of Israel and its cities (v. 20). The invader left it desolate of the previous form and void of inhabitants due to slaying and flight (v. 25). The heavens gave no light, possibly due to smoke from fires that were destroying cities (vv. 7, 20).

Jeremiah 5

5:1 find a man. The city was too sinful to have even one man who, by truth and justice, could qualify to be an advocate to secure pardon for Judah. Refusal to repent was the norm (v. 3) for the common people (v. 4) and for the leaders (v. 5).

5:6 lion. Three animals which tear and eat their victims represented the invader: the lion (see note on 4:6, 7), the wolf, and the leopard, picturing vicious judgment on both poor (v. 4) and rich (v. 5).

5:7 adultery. Often the idea of adultery is figurative for idolatry or political alliances (see note on 3:1), but the language here refers to physical adultery by men seeking out a harlot or going to neighbors’ wives (v. 8), thus violating the seventh commandment (Ex. 20:14).

5:10 not the LORD’s. The people, depicted as vine branches to be destroyed (cf. 11:16, 17), did not genuinely know the Lord in a saving relationship, but had forsaken Him and given allegiance to other gods. The description of having eyes but not seeing, and ears but not hearing (v. 21) is used by Isaiah (6:9) and Jesus Christ (Matt. 13:13) for such false professors as these branches. Jesus also referred to false branches in John 15:2, 6 which were burned.

5:14 My words…fire. The judgment of Judah prophesied in God’s Word by Jeremiah will bring destruction, but not elimination (v. 18), to the nation, cf. 23:29.

5:22 sand…of the sea. God’s providential acts in the natural world such as 1) creating the seashore to prevent flooding, 2) giving rain at the appropriate times (v. 24), and 3) providing time for harvest (v. 24) are witness enough to the Lord’s reality and grace. As the nation turns away from God, He will take these unappreciated gifts away (v. 25).

5:31 prophesy falsely. These included prophets with bogus messages, priests who asserted their own authority, and also followers who indulged such falseness. All are guilty before God.

Jeremiah 6

6:1 Tekoa…Beth Haccerem. Tekoa, the home of Amos, is 6 mi. S of Bethlehem. The location of Beth Haccerem (“vineyard house”) is unknown, but probably near Tekoa. As the enemy came from the N, the people would flee S. north. See note on 4:6, 7.

6:3 shepherds. These were hostile leaders of the invading Babylonians, whose soldiers were compared with flocks.

6:6 Cut down trees. A besieging tactic is described in which trees were used to build up ramps against the city walls.

6:9 thoroughly glean. Unlike the benevolent practice of leaving food in the field for the poor to glean (Lev. 19:9, 10; Ruth 2:5–18), the Babylonians will leave no one when they “harvest” Judah.

6:14 ‘Peace, peace!’ Wicked leaders among the prophets and priests (v. 13) proclaimed peace falsely and gave weak and brief comfort. They provided no true healing from the spiritual wound, not having discernment to deal with the sin and its effects (v. 15). The need was to return to obedience (v. 16). Cf. 8:11.

6:16 Here is the image of travelers who are lost, stopping to inquire about the right way they once knew before they wandered so far off it.

6:17 watchmen. Prophets.

6:20 not acceptable. Using imported fragrances in their offerings did not make them sweetly acceptable to God when the worshipers rejected His word (v. 19).

6:21 stumbling blocks. Cf. Is. 8:14; Matt. 21:44; 1 Pet. 2:8.

6:22, 23 A description of the Babylonians.

6:27–30 I have set you. God placed Jeremiah as a kind of assayer to test the people’s obedience. He also was a “fortress,” meaning a “tester” who works with metals. Their sin prevented them from being pure silver, but rather they were bronze, iron, lead, even impure silver, so that they failed the test.

Jeremiah 7

7:1 The word that came. This was Jeremiah’s first temple sermon (v. 2); another is found in chap. 26. God was aroused against the sins He names (vv. 6, 19), especially at His temple becoming a den of thieves (v. 11). The point of this message, however, was that if Israel would repent, even at this late hour, God would still keep the conqueror from coming (vv. 3, 7). They must reject lies such as the false hope that peace is certain, based on the reasoning that the Lord would never bring calamity on His own temple (v. 4). They must turn from their sins (v. 3, 5, 9), and end their hypocrisy (v. 10).

7:7 the land…I gave…forever. God refers to the unconditional element of the land promise in the Abrahamic Covenant (Gen. 12, 15, 17, 22).

7:12 go…to…Shiloh. God calls them to return to Shiloh where the tabernacle dwelt along with the ark of the covenant. He permitted the Philistines to devastate that place (1 Sam. 4), and He is ready to do similarly with Jerusalem, the place of His temple (vv. 13, 14).

7:13 rising up early. This refers to the daily ministry of the prophets (cf. v. 25).

7:15 as I have cast out…Ephraim. Ephraim represents the northern kingdom of Israel, since it was the leading tribe (cf. 2 Kin. 17:23). As God exiled them to Assyria (ca. 722 B.C.), though they were more in number and power, so He will do to the southern kingdom.

7:16 do not pray. God told His spokesman not to pray for the people (cf. 11:14). He did not find Judah inclined to repent. Instead, He found the glib use of self-deluding slogans, such as in 7:4, and flagrant idol worship in v. 18 from a people insistent on not hearing (v. 27; 19:15). Cf. 1 John 5:16.

7:18 the queen of heaven. Cf. 44:17–19, 25. The Jews were worshiping Ishtar, an Assyrian and Babylonian goddess also called Ashtoreth and Astarte, the wife of Baal or Molech. Because these deities symbolized generative power, their worship involved prostitution.

7:22 I did not…command. Bible writers sometimes use apparent negation to make a comparative emphasis. What God commanded His people at the Exodus was not so much the offerings, as it was the heart obedience which prompted the offerings. See this comparative sense used elsewhere (Deut. 5:3; Hos. 6:6; 1 John 3:18).

7:22, 23 offerings…sacrifices…Obey. Here is a crucial emphasis on internal obedience. Cf. Josh. 1:8; 1 Sam. 15:22; Prov. 15:8; 21:3; Is. 1:11–17; Hos. 6:6; Matt. 9:13.

7:25 Cf. v. 13.

7:29 Cut off your hair. This is a sign depicting God’s cutting the nation off and casting them into exile. Ezekiel used a similar illustration by cutting his hair (Ezek. 5:1–4). God never casts away the genuinely saved from spiritual salvation (John 6:37; 10:28, 29).

7:31 burn their sons. Though God forbade this atrocity (Lev. 18:21; 20:2–5; Deut. 12:31), Israelites still offered babies as sacrifices at the high places of idol worship (Tophet) in the valley of Hinnom (S end of Jerusalem). They offered them to the fire god Molech, under the delusion that this god would reward them. See note on 19:6.

7:32 Valley of Slaughter. God renamed the place because great carnage would be forthcoming in the Babylonian invasion.

Jeremiah 8

8:1 bring out the bones. Conquerors would ransack all the tombs to gain treasures and then humiliate the Jews by scattering the bones of the rich and honored in open spaces as a tribute to the superiority of their gods (v. 2).

8:4 Jeremiah spoke of the natural instinct of one who falls, to get up, and one who leaves, to return, but Judah did not possess this instinct.

8:5 backsliding. See note on 2:19.

8:7 The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter homes. But God’s people will not return, though the winter of divine wrath is arriving.

8:11 Cf. 4:10; 6:14.

8:16 Dan. The territory of this tribe was on the northern border of the land, where the invasion would begin and sweep S.

8:17 send serpents. This is a figurative picture of the Babylonian victors.

8:19 far country. This is the cry of the exiled Jews that will come after they are taken captive into Babylon. They will wonder why God would let this happen to His land and people.

8:20–22 we are not saved! The coming devastation is compared with the hopeless anguish when harvest time has passed but people are still in desperate need. Jeremiah identified with his people’s suffering (v. 21) as a man of tears (cf. 9:1), but saw a doom so pronounced that there was no remedy to soothe. There was no healing balm, the kind in abundance in Gilead (E of the Sea of Galilee), and no physician to cure (cf. Gen. 37:25; 43:11).

Jeremiah 9

9:1 waters…tears. Jeremiah cared so greatly that he longed for the relief of flooding tears or a place of retreat to be free of the burden of Judah’s sins for a while.

9:2 A lodging place for travelers. Simple square buildings with an open court were built in remote areas to accommodate caravans. Though it would be lonely and filthy in the wilderness, Jeremiah preferred it to Jerusalem so as to be removed from the moral pollution of the people, which he described in vv. 3–8.

9:3 do not know Me. See note on 5:10.

9:15 wormwood. The Lord pictured the awful suffering of the judgment as wormwood, which had very bitter leaves. Their food would be bitterness, and their water as foul as gall, a poisonous herb.

9:22 How galling to the Jews to hear that their carcasses will be trampled contemptuously.

9:24 understands and knows Me. Nothing but a true knowledge of God can save the nation. Paul refers to this passage twice (cf. 1 Cor. 1:31; 2 Cor. 10:17).

9:26 Egypt…wilderness. A preview of God’s judgment of the nations detailed in chaps. 46–51. uncircumcised…heart. See note on 4:4.

Jeremiah 10

10:2 the signs of heaven. Gentiles worshiped celestial bodies, including the sun, moon, and stars.

10:4 decorate. Idols were often carved from wood (v. 3) and ornamented with gold or silver (cf. v. 9). Some were molded from clay (Judg. 18:17; Is. 42:17). The context points out the impossibility (vv. 3–5) of such non-existent gods punishing or rewarding humans.

10:7 King. God, who sovereignly created and controls all things (cf. vv. 12, 16; Deut. 4:35), is alone the eternal, living God (cf. Pss. 47, 145) worthy of trust. By contrast, earthly idols have to be fashioned by men (v. 9), and will perish (v. 15).

10:9 Tarshish. Possibly a commercial port in southern Spain or on the island of Sardinia. Cf. Jon. 1:3. Uphaz. Location is uncertain.

10:11–16 The true and living Creator God is again contrasted with dead idols.

10:16 Portion of Jacob. God is the all sufficient source for His people (Num. 18:20), and He will not fail them as idols do (11:12). Israel is the tribe of His inheritance. To this nation, God gave His inheritance in covenant love.

Jer. 10:16

Object Lessons

The Linen Sash (13:1-11)

The Vessel Marred and Remade (18:1-11)

The Vessel Dashed upon the Rocks (19:10-11)

Two Baskets of Figs (24:1-10)

The Wooden and Iron Yokes (chaps. 27, 28)

The Purchase of Land (32:6-44)

The Stones in Egypt (43:8-10)

10:20 My tent is plundered. Jeremiah, using a nomadic metaphor, shifted into words that Israelites will speak when the invaders attack. They will feel “woe” due to their “wound,” and cry out over their homes being plundered and their children being slain or scattered to exile.

10:23 the way…is not in himself. Man is incapable of guiding his own life adequately. This prayer shifts to his need of God (Prov. 3:5, 6; 16:9), who had a plan for Jeremiah before he was even born (1:5).

10:24, 25 Jeremiah saw himself (“correct me”) in solidarity with his people (cf. Dan. 9:1ff.) and understood the nation must be punished, but desired some mercy and moderation; he prayed that God’s full fury be poured on the nations that induced the Jews into idolatry.

Jeremiah 11

11:2 this covenant. The reference is to God’s covenant, summarized in vv. 3–5, which promised curses for disobeying and blessings for obeying (cf. Deut. 27:26—28:68).

11:4 the iron furnace. A metaphor for the hardship of Egyptian bondage hundreds of years earlier (cf. Ex. 1:8–14).

11:9 A conspiracy. This refers to a deliberate resisting of God’s appeals for repentance and an insistence upon trusting their own “peace” message and idols.

11:13 Judah was so filled with idolatry that there were false deities for every city and a polluted altar on every street.

11:14 do not pray. Cf. 7:16 and see note there. Their own prayers, as long as they rejected God, could not gain the answer they desired (v. 11; Ps. 66:18), and the same was true of another’s prayers for them.

11:15 My beloved. A phrase showing God’s sensitive regard for His relationship to Israel as a nation (cf. 2:2; 12:7). It does not carry the assumption, however, that every individual is spiritually saved (cf. 5:10a). lewd deeds. Shameful idolatry that defiled all that befits true temple worship, such as the examples in Ezek. 8:6–13. These were gross violations of the first 3 commandments (cf. Ex. 20:2–7). holy flesh. In some way, they corrupted the animal sacrifices by committing sin which they enjoyed (cf. 7:10).

11:16, 17 Green Olive Tree. Israel was pictured as a grapevine (2:21), then an olive tree meant to bear good fruit. However, they produced fruit that calls only for the fire of judgment (as 5:10).

11:18–23 You showed me. Jeremiah’s fellow townsmen from Anathoth, one of the 48 cities throughout the land dedicated to the Levites, plotted his death. Their words, “Let us destroy the tree…,” indicate their desire to silence Jeremiah by murder.

11:20 Let me see Your vengeance. Jeremiah pleaded for God’s defense on his behalf, actually guaranteed in 1:8, 18, 19.

Jeremiah 12

12:1 Why. The issue of why the wicked escape for a time unscathed has often been raised by God’s people (cf. Ps. 73; Hab. 1:2–4).

12:3 Pull them out…for the slaughter. The prophet here turned from the sadness of pleading for his people to calling on God to punish them. Such imprecatory prayers are similar to prayers throughout the Psalms.

12:4 He will not see our final end. Here is the foolish idea that Jeremiah was wrong and didn’t know how things would happen.

12:5 If you have run. The Lord replied to Jeremiah telling him that if he grew faint with lesser trials and felt like quitting, what would he do when the battle got even harder? floodplain of the Jordan. The river in flood stage overflowed its banks into a plain that grew up as a thicket. The point is that Jeremiah needed to be ready to deal with tougher testings, pictured by the invader’s overwhelming the land like a flood, or posing high danger as in the Jordan thicket where concealed wild animals could terrify a person.

12:6 even your brothers. Jeremiah met antagonism not only from fellow townsmen (cf. 11:18–23 and see note there), but from his own family! He was separated from them (v. 7).

12:8 like a lion. Jeremiah’s own people collectively are like a lion acting ferociously against him.

12:9 a speckled vulture. God’s people, speckled with sin and compromise, are opposed by other vultures, i.e., enemy nations.

12:12 sword of the LORD. God’s strength can be for defending (cf. 47:6; Judg. 7:20) or in this case, condemning. The Babylonians were God’s sword doing His will.

12:14 evil neighbors. Other nations which hurt Israel will, in their turn, also receive judgment from the Lord (cf. 9:26; 25:14–32; chaps. 46–51).

12:15 bring them back. God will restore His people to the land of Israel in a future millennial day, as indicated in chaps. 30–33.

Jeremiah 13

13:1 a linen sash. One of several signs Jeremiah enacted to illustrate God’s message (cf. Introduction) involved putting a linen sash (generally the inner garment against the skin) around his waist. This depicted Israel’s close intimacy with God in the covenant, so that they could glorify Him (v. 11). do not put it in water. Signified the moral filth of the nation. Buried and allowed time to rot (v. 7), the sash pictured Israel as useless to God due to sin (v. 10). Hiding it by the Euphrates (v. 6) pointed to the land of Babylon, where God would exile Israel to deal with her pride (cf. v. 9).

13:4 Euphrates. This refers literally to a site on the Euphrates River because: 1) the Euphrates is the area of exile (20:4); 2) “many days” fits the round trip of well over 1,000 mi. (v. 6); and 3) the ruining of the nation’s pride (v. 9) relates to judgment by Babylon (vv. 10, 11).

13:12–14 Every bottle. God pictured inhabitants of Israel in Babylon’s invasion as bottles or skins of wine. As wine causes drunkenness, they will be dazed, stumbling in darkness (cf. v. 16), out of control, and victims of destruction (v. 14).

13:16 Give glory to the LORD. Show by repentance and obedience to God that you respect His majesty.

13:18 king…queen mother. Jehoiachin and Nehushta, ca. 597 B.C. (cf. 22:24–26; 29:2; 2 Kin. 24:8–17). Because the king was only 18 years old, she held the real power.

13:19 wholly carried away. “All” and “wholly” do not require absolutely every individual, for Jeremiah elsewhere explains that some were to be slain and a remnant left in the land or fleeing to Egypt (chaps. 39–44).

13:23 Ethiopian…leopard. The vivid analogy assumes that sinners cannot change their sinful natures (cf. “incurably sick,” 17:9, marginal note). Only God can change the heart (31:18, 31–34).

13:26 uncover your skirts over your face. This was done to shame captive women and prostitutes (cf. Nah. 3:5).

13:27 lustful neighings. Refers to desire at an animal level, without conscience.

Jeremiah 14

14:1 droughts. Jeremiah seems to actually give the prophecy of this chapter during a drought in Judah (vv. 2–6).

14:2 gates languish. The “gates” were the place of public concourse, which during drought and consequent famine were empty or occupied by mourners.

14:7 O LORD. Jeremiah from 14:7—15:21, pursues a series of prayers in which he dialogues with the Lord, who hears and responds (as 1:7; 12:5–17, etc.). Five rounds or exchanges occur (14:7–12; 14:13–18; 14:19—15:9; 15:10–14; 15:15–21).

14:7–9 our backslidings. The prophet confesses Judah’s guilt but reminds God that His reputation is tied up with what happens to His people (vv. 7, 9). He asks that the Lord be not indifferent as a foreigner or overnight visitor (v. 8).

14:10–12 God responded in this first exchange that 1) He must judge Judah for chronic sinfulness, and 2) Jeremiah is not to pray for the sparing of Judah nor will He respond to their prayers since unrepentance must be punished (cf. 11:14, and see note there).

14:13 the prophets say. Jeremiah seemed to put forth the excuse that the people cannot help it since the false prophets deluded them with lying assurances of peace.

14:14–18 The excuse was not valid. These were deceits spawned from the prophets’ lying hearts. The prophets would suffer for their own sins (vv. 14, 15), but so would the people for “their wickedness” (vv. 16–18; 5:31).

14:17 virgin daughter. Judah is so called, having never before been under foreign bondage.

14:18 a land they do not know. Babylon.

14:19, 20 Have You utterly rejected Judah? Lest the Lord be casting Judah off forever, the prophet in deep contrition confesses the nation’s sin (cf. Dan. 9:4ff.).

14:21 the throne of Your glory. Jerusalem, place of the temple.

Jeremiah 15

15:1–9 It was ineffective at this point to intercede for the nation. Even prayers by Moses (cf. Num. 14:11–25) and Samuel (cf. 1 Sam. 12:19–25), eminent in intercession, would not defer judgment, where unrepentance persists (cf. 18:8; 26:3). Chief among things provoking judgment was the intense sin of King Manasseh (695–642 B.C.). Noted in v. 4., this provocation is recounted in 2 Kin. 21:1–18, cf. 2 Kin. 23:26, which says the Lord did not relent from His anger because of this (see also 2 Kin. 24:3, 4).

15:6 I am weary of relenting! God often withholds the judgment He threatens (cf. 26:19; Ex. 32:14; 1 Chr. 21:15), sparing men so that His patience might lead them to repentance (cf. Rom. 2:4, 5; 3:25).

15:9 sun…gone down while…yet day. Young mothers die in youth and their children are killed.

15:10 Woe is me. Overcome by grief (cf. 9:1), Jeremiah wished that he had not been born (as 20:14–18). He had not been a bad or disagreeable creditor or debtor, either of whom kindle hatred. Yet his people cursed him, and he felt the sting.

15:11–14 In the midst of judgment, the Lord promised protection for the obedient remnant in Judah (cf. Mal. 3:16, 17). The Babylonians permitted some to stay in the land when they departed (40:5–7). Jeremiah personally received kind treatment from the invader (40:1–6), and his enemies in Judah would later appeal to him (21:1–6; 37:3; 42:1–6). Ultimately, a band of renegade Judeans took Jeremiah to Egypt against God’s will (cf. 43:1–7).

15:15–18 O LORD, You know. Jeremiah, in a mood of self-pity, reminded the Lord of his faithfulness in bearing reproach, his love for His word, and his separation from evil men to stand alone.

15:18 an unreliable stream. He asked that the Lord not fail him like a wadi that has dried up (v. 18). The answer to this concern is in 2:13 (the Lord is his fountain), 15:19–21, and 17:5–8.

15:19 The Lord reprimanded Jeremiah for self-pity and impatience. He had to have the proper posture before God and repent. If he did so, he would discern true values (“take out the precious,” a figure drawn from removing pure metal from dross), and have the further privilege of being God’s mouthpiece. Let sinners change to his values, but let him never compromise to theirs. As a man who is to assay and test others (6:27–30), he must first assay himself (cf. Moses, in Ex. 4:22–26).

15:20, 21 When Jeremiah repents, God will protect him (vv. 20, 21, as 1:18, 19).

Jeremiah 16

16:2 You shall not take a wife. Since destruction and exile are soon to fall on Judah, the prophet must not have a wife and family. God’s kindness will keep him from anxiety over them in the awful situation of suffering and death (v. 4). Cf. 15:9 and 1 Cor. 7:26.

16:5 house of mourning. This was a home where friends prepared a meal for a bereaved family. Don’t mourn with them or rejoice, he is told (cf. v. 8).

16:6 cut…bald. These acts indicated extreme grief.

16:10–13 Why…? Jeremiah was to explain the reason for the judgment, i.e., their forsaking God and worshiping false gods (v. 11; 2:13). They would get their fill of idols in Babylon (v. 13).

16:14, 15 no more be said. In view of the Lord’s promise of restoration from Babylon, the proof of God’s redemptive power and faithfulness in the deliverance from Egypt would give way to a greater demonstration in the deliverance of His people from Babylon. That bondage was to be so severe that deliverance from Babylon was a greater relief than from Egypt.

16:15 all the lands. This reference is extensive enough to be fully realized only in the final gathering into Messiah’s earthly kingdom.

16:16 many fishermen…hunters. These are references to Babylonian soldiers, who were doing God’s judgment work (v. 17).

16:18 repay double. The word for “double” signified “full or complete,” a fitting punishment for such severe sins.

16:19–21 The result of God’s judgment on the Jews will be the end of idolatry; even some Gentiles, witnessing the severity, will renounce idols. After the return from Babylon, this was partly fulfilled as the Jews entirely and permanently renounced idols, and many Gentiles turned from their idols to Jehovah. However, the complete fulfillment will come in the final restoration of Israel (cf. Is. 2:1–4; 49:6; 60:3).

Jeremiah 17

17:1 The sin of Judah. Reasons for the judgment (chap. 16) continue here: 1) idolatry (vv. 1–4), 2) relying on the flesh (v. 5), and 3) dishonesty in amassing wealth (v. 11). pen of iron. The names of idols were engraved on the horns of their altars with such a tool. The idea is that Judah’s sin was permanent, etched in them as if into stone. How much different to have God’s word written on the heart (31:33).

17:3 My mountain in the field. Jerusalem in Judah.

17:4 land…you do not know. Babylon.

17:5–8 Cursed is the man. Jeremiah contrasted the person who experiences barrenness (vv. 5, 6) with the one who receives blessing (vv. 7, 8). The difference in attitude is in “trust” placed in man or “trust” vested in the Lord (vv. 5, 7). And the contrast in vitality is between being like a parched dwarf juniper in the desert (v. 6) or a tree drawing sustenance from a stream to bear fruit (v. 8; cf. Ps. 1:1–3).

17:10 I…search the heart. For the sin of man (vv. 1–4), for the barren man (vv. 5, 6), or the blessed man (vv. 7, 8), God is the final Judge and renders His judgment for their works (cf. Rev. 20:11–15). By Him, actions are weighed (1 Sam. 2:3).

17:11 a partridge. This referred to a sand grouse which invaded and brooded over a nest not its own, but was forced to leave before the eggs hatched. It depicted a person who unjustly took possession of things he had no right to take and couldn’t enjoy the benefits, despite all the effort.

17:14–18 Jeremiah voiced the prayerful cry that God would deliver him from his enemies (v. 14). Surrounded by ungodly people (vv. 1–6, 11, 13), he showed qualities of godliness: 1) God was his praise (v. 14); 2) he had a shepherd’s heart to follow God (v. 16); 3) he was a man of prayer open to God’s examination (v. 16); 4) God was his hope (v. 17); and 5) he trusted God’s delivering faithfulness even in judgment (v. 18).

17:21–24 Sabbath day. Not only had the Jews failed to observe Sabbath days, but also the required Sabbath year of rest for the Land (Lev. 25:1–7) was regularly violated. God had warned that such disobedience would bring judgment (Lev. 26:34, 35, 43; 2 Chr. 36:20, 21). The 70 year captivity was correlated to the 490 years from Saul to the captivity, which included 70 Sabbath years. When the Jews were restored from captivity, special stress was placed on Sabbath faithfulness (cf. Neh. 13:19).

17:25–27 For obedience, God would assure the dynasty of David perpetual rule in Jerusalem, safety for the city, and worship at the temple (vv. 25, 26). Continued disobedience would meet with destruction of the city (v. 27).

Jeremiah 18

18:1—20:18 A close link exists between chap. 17 and chaps. 18–20. Destruction is in view (chap. 17), but repentance can yet prevent that (18:7, 8). However, repentance was not present (18:12), so Jeremiah’s shattered flask illustrated God’s dashing Israel in judgment (chap. 19). Then the rejection spirit (cf. 19:15) led to persecution against God’s mouthpiece (chap. 20).

18:2–6 potter’s house. God sent Jeremiah to a potter, who gave him an illustration by shaping a vessel. The prophet secured a vessel and used it for his own illustration (19:1ff.). Jeremiah watched the potter at his wheel. The soft clay became misshapen, but the potter shaped it back into a good vessel. God will so do with Judah if she repents.

18:8–10 Though He had announced impending judgment, the “marred” nation can be restored as a good vessel by God, who will hold off the judgment (vv. 8, 11). By contrast, if the nation followed sin, He would not bring the blessing desired (vv. 9, 10).

18:12 That is hopeless! Jeremiah brought them to the point where they actually stated their condition honestly. The prophet’s threats were useless because they were so far gone—abandoned to their sins and the penalty. All hypocrisy was abandoned in favor of honesty, without repentance. Repentance was not in Israel (as v. 18; 19:15). This explains a seeming paradox, that Israel can repent and avert judgment, yet Jeremiah is not to pray for Israel (7:16; 11:14). It would do no good to pray for their change since they steeled themselves against any change.

18:13 virgin of Israel. It enhanced their guilt that Israel was the virgin whom God had chosen (cf. 2 Kin. 19:21).

18:14 snow water…cold flowing waters. No reasonable man would forsake such for “the rock of the field,” perhaps a poetic term for Mt. Lebanon, from which the high mountain streams flowed. Yet Israel forsook God, the fountain of living waters, for broken foreign cisterns (cf. 2:13).

18:18 plans against Jeremiah. Plans to indict the prophet with their “tongues” and then to slay him (v. 23) were based on the premise that his message of doom was not true. The business of the priests, the wise, and the prophets continued as usual since God made them lasting institutions (cf. Lev. 6:18; 10:11).

18:19–23 Give heed to me. This is one of many examples of prayer aligning with God’s will as Jeremiah prays for God’s work of judgment to be done (vv. 11, 15–17).

18:22 dug a pit. Cf. 38:6.

Jeremiah 19

19:1 elders of the people…the priests. These were chosen to be credible witnesses of the symbolic action with the “earthen flask,” so no one could plead ignorance of the prophesy. The 72 elders who made up the Sanhedrin were partly from the “priests” and the other tribes (“people”).

19:2 Valley…Hinnom. See note on 19:6. Potsherd Gate. The gate of “broken pottery” was on the S wall of Jerusalem where the potters formed pottery for use in the temple nearby.

19:6 Tophet. Hebrew uses the word toph for “drum.” This was another name for the Valley of Hinnom, an E-W valley at the S end of Jerusalem where, when children were burned in sacrifice to idols (cf. vv. 4, 5), drums were beaten to drown their cries. Rubbish from Jerusalem was dumped there and continually burned. The place became a symbol for the burning fires of hell, called Gehenna (Matt. 5:22). Cf. 7:30–32; Is. 30:33. It was to become a place of massacre.

19:9 eat the flesh. Desperate for food during a long siege, some would resort to cannibalism, eating family members and friends (Lam. 4:10).

19:10 Cf. v. 1.

19:13 defiled. Their houses were desecrated by idolatrous worship. incense to…host of heaven. Refers to worship of the sun, planets, and stars from flat housetops (cf. 32:29; 2 Kin. 23:11, 12; Zeph. 1:5).

Jeremiah 20

20:1 Pashhur. The meaning is either “ease,” or “deliverance is round about,” both in contrast to the new name God assigns him in v. 3. He was one of several men so named (cf. 21:1; 38:1). Immer. He was one of the original “governors of the sanctuary” (cf. 1 Chr. 24:14). chief governor. He was not the High-Priest, but the chief official in charge of temple police, who were to maintain order.

20:2 struck Jeremiah. He or others acting on his authority, delivered 40 lashes (see Deut. 25:3) to the prophet. put him in the stocks. Hands, feet, and neck were fastened in holes, bending the body to a distorted posture, causing excruciating pain. high gate. The northern gate of the upper temple court.

20:3 Magor-Missabib. “Terror on every side” is the fitting name which the Lord reckons for the leader. The details of that terror are in vv. 4, 6 (cf. 6:25).

20:4 Babylon. This was Jeremiah’s direct identification of the conqueror who would come out of the “north” (1:13), from “a far country” (4:16).

20:8 derision daily. In vv. 7–18, Jeremiah prayerfully lamented the ridicule he was experiencing because of God’s role for his life. His feelings wavered between quitting (v. 9a), being encouraged (vv. 9c, 11), petitioning for help (v. 12), praise (v. 13), and waves of depression (vv. 14–18; cf. 11:18–23; 15:10, 15–18).

20:9 I will not make mention. A surge of dejection swept over Jeremiah, making him long to say no more. But he was compelled inside (cf. Job 32:18, 19; Ps. 39:3; Acts 18:5; 1 Cor. 9:16, 17) because he did not want his enemies to see him fail (v. 10), he felt the powerful presence of the Lord (v. 11), and he remembered God’s previous deliverances (v. 13).

20:14 Cursed be the day. Another tide of depression engulfed the prophet, perhaps when he was in the painful stocks (v. 2). His words are like Job’s (Job 3:3, 10, 11).

20:15 Let the man be cursed. The servant of God fell into sinful despair, and he questioned the wisdom and purpose of God, for which he should have been thankful.

20:16 the cities which the LORD overthrew. Sodom and Gomorrah (Gen. 19:25).

Jeremiah 21

21:1 King Zedekiah. Cf. 2 Kin. 24:17—25:7 for details of his reign ca. 597–586 B.C. Pashhur. This priest was different from the man by this name in 20:1–6. Cf. 38:1.

21:2 war against us. This was during the last siege by Babylon (v. 4), ca. 587/86 B.C., resulting in the third deportation of Jews. Zedekiah hoped for God’s intervention, such as Hezekiah received against Sennacherib (2 Kin. 19:35, 36).

21:4 turn back the weapons…assemble them. The Jews were already fighting the invaders by going outside the walls of the city to battle them on the hillsides and in the valleys as they approached. However, they would soon be driven back into the city where the enemy would collect all their weapons and execute many with those very weapons.

21:5 I Myself will fight. God used an invader as His judging instrument (v. 7). The Jews have not only the Babylonians as their enemy, but God.

21:7 strike them…sword. This was the fate of Zedekiah’s son and many nobles. Zedekiah died of grief (cf. 34:4; 2 Kin. 25:6–8).

21:8, 9 life and…death. Since a persistent lack of repentance had led to the conquest, Jeremiah urged the Jews to submit and surrender to the besieger so as to be treated as captives of war and live rather than be killed.

21:12 O house of David! The royal family and all connected were called to enact justice and righteousness promptly (“morning”). There was still time for them to escape the destruction if there was repentance.

21:13 inhabitant of the valley…rock of the plain. Jerusalem personified, situated among rocks, hills, and valleys.

21:14 I will punish. During the siege Jerusalem will be burned (v. 10), as will the land in general.

Jeremiah 22

22:2, 4 throne of David. Refers to the Davidic Covenant of 2 Sam. 7:3–17, in which God promised David that his heirs will rule over Israel.

22:6 Gilead…Lebanon. The beautiful high mountains of the land.

22:7 cut down…choice cedars. This could primarily refer to the palaces and great houses built from such timber (cf. Song 1:17).

22:10 the dead. Probably a reference to Josiah who died before the destruction (2 Kin. 22:20; Is. 57:1). Dying saints are to be envied, living sinners pitied. When Josiah died, and on each anniversary of his death, there was open public weeping in which Jeremiah participated (2 Chr. 35:24, 25).

22:11, 12 Shallum. This is another name for King Jehoahaz (3 month reign, 609 B.C., 2 Kin. 23:31) the fourth son of Josiah (cf. 1 Chr. 3:15). It was given to him in irony, because the people called him Shalom (“peace”), but Shallum means “retribution.”

22:13–17 Woe to him. This message indicted Jehoahaz (vv. 13, 14, 17), who was unlike his father, the good king, Josiah (vv. 15, 16).

22:18, 19 Jehoiakim. Ruling from 609 to 598 B.C., he was also wicked in taxing the people (2 Kin. 23:35) and making them build his splendid palace without pay, violating God’s law in Lev. 19:13 and Deut. 24:14, 15 (cf. Mic. 3:10; Hab. 2:9; James 5:4). He was slain in Babylon’s second siege and his corpse dishonored, being left like a dead donkey on the ground for scavengers to feed on.

22:20 Go up to Lebanon. Sinners dwelling in the NW in Lebanon’s cedar land and others to the NE beyond the Sea of Galilee in Bashan will suffer in the invasion. The entirety of the land will come under judgment as Abarim in the SE.

22:24–26 Coniah. A short form of Jeconiah, perhaps used in contempt, who was also called Jehoiachin. He ruled only 3 months and 10 days (2 Chr. 36:9) in 598–597 B.C., and was taken into captivity, where he lived out his life.

22:24 signet. A ring with a personal insignia on it (cf. Hag. 2:23).

22:28 Questions the people who idolized Jeconiah were asking.

22:30 Write…as childless. Jeconiah did have offspring (1 Chr. 3:17, 18), but he was reckoned childless in the sense that he had no sons who would reign (“Sitting on the throne…”). The curse continued in his descendants down to Joseph, the husband of Mary. How could Jesus then be the Messiah when His father was under this curse? It was because Joseph was not involved in the blood line of Jesus since He was virgin born (Matt. 1:12). Jesus’ blood right to the throne of David came through Mary from Nathan, Solomon’s brother, not Solomon (Jeconiah’s line) thus bypassing this curse (Luke 3:31, 32). Cf. 36:30.

Jeremiah 23

23:1, 2 Woe to the shepherds. These were false leaders who failed in their duty to assure the people’s welfare (as v. 2), starting with the kings in chap. 22 and other civil heads, as well as prophets and priests (cf. v. 11). They stood in utter contrast to the shepherds God would later give the nation (v. 4; 3:15). Other significant chapters which condemn evil shepherds and false prophets include chaps. 14, 27, 28; Is. 28; Ezek. 13, 34; Mic. 3; Zech. 11.

23:3, 4 I will gather. God pledged to restore exiled Israelites to their ancient soil. Cf. similar promises in chaps. 30–33, and 16:14, 15. The land in view was lit. Palestine, being contrasted with all the other countries (v. 3), thus assuring that the regathering would be as literal as the scattering. The restoration of Judah from Babylon is referred to in language which in its fullness can only refer to the final restoration of God’s people (“out of all countries”and v. 8), under Messiah. “Neither shall they be lacking” indicates that no one will be missing or detached. These are prophecies not yet fulfilled. Cf. 32:37, 38; Is. 60:21; Ezek 34:11–16.

23:4 shepherds…will feed them. Cf. Ezek 34:23–31. Zerubbabel, Ezra, Nehemiah, and others were small fulfillments compared to the consummate shepherding of the Messiah Jesus.

23:5 Branch. The Messiah is pictured as a branch (lit. “shoot”) out of David’s family tree (cf. 33:15, 16; Is. 4:2; 11:1–5; Zech. 3:8; 6:12, 13), who will rule over God’s people in the future. Cf. 33:14–17 where the same promise is repeated.

23:6 THE LORD OUR RIGHTEOUSNESS. This emphasis is stated 3 times in vv. 5, 6. Messiah’s shepherding is contrasted with that of the false shepherds (vv. 1, 2, 11, 14). Judah and Israel will be reunited (cf. Ezek. 37:15–23).

23:7, 8 See note on 16:14, 15.

23:13, 14 Jerusalem and Judah were worse than Samaria and Israel.

23:14 a horrible thing in the prophets. The false shepherds told lies, committed adultery, and declared vain dreams (vv. 25, 27). They became like chaff rather than grain (v. 28), while promising peace (v. 17) to those whose sins provoke God to bring calamity, not comfort. The scene was like Sodom and Gomorrah, whose sin so grieved God that He destroyed them by fire (cf. Gen. 19:13, 24, 25).

23:18 Here was the reason not to listen to the false prophets (cf. v. 16)—they didn’t speak God’s Word.

23:20 latter days. They wouldn’t listen, but the day would come (v. 12) when the judgment would fall and then they would “understand.”

23:21, 22 According to the Mosaic law, these false prophets should have been stoned (cf. Deut. 13:1–5; 18:20–22).

23:23, 24 God near…God afar off. Let not false prophets think they can hide their devices from God, who declares Himself omnipresent and omniscient, in both an immanent and transcendent sense.

23:25 I have dreamed. Here was a claim to divine revelation through dreams (cf. Num. 12:6). But such claims were a deception (vv. 26, 27), utterly unequal in power to God’s Word (vv. 28, 29).

23:29 like a fire…hammer. God’s Word has irresistible qualities to prevail over the deception in the shepherds’ false messages.

23:33 the oracle of the LORD…What oracle? The people asked, in mockery, for Jeremiah to give them his latest prophecy (“oracle”). This ridicule of Jeremiah’s faithful preaching demanded a response, and God told the prophet to repeat the question and reply simply “I will even forsake you,” meaning judgment from God was coming.

23:34–40 The oracle of the LORD! When a person falsely claimed to have a word from God, he would be punished for perverting God’s truth. Claiming to have prophecies from God, when not true, is dangerous.

Jeremiah 24

24:1 after Nebuchadnezzar…carried away. Babylon’s second deportation of Judeans in 597 B.C. (cf. 2 Kin. 24:10–17).

24:5 Like these good figs. The object lesson of v. 2 is explained. Deported Judeans, captive in Babylon, will have good treatment, not death as shown in 29:5–7, 10. They will be granted privileges as colonists rather than being enslaved as captives.

24:6, 7 While it is true that a remnant returned to Judah in 538 B.C., this promise had greater overtones in regard to the ultimate fulfillment of the Abrahamic (Gen. 12), Davidic (2 Sam. 7), and New (Jer. 31) Covenants in the day of Messiah’s coming and kingdom (cf. 32:41; 33:7). Their conversion (v. 7) from idolatry to the one true God is expressed in language which, in its fullness, applies to the complete conversion in the final Kingdom after the present dispersion (cf. Rom. 11:1–5, 25–27).

24:8–10 as the bad figs. Those remaining at Jerusalem during the 11 years (597–586 B.C.) of Zedekiah’s vassal reign would soon face hardship from further scattering to other countries, violent death, famine, and disease; cf. Jer. 29:17. See 25:9 and note there. These verses quote the curses of Deut. 28:25, 37 (cf. 29:18, 22; Ps. 44:13, 14) and are also fulfilled in the history of the long dispersion until Messiah returns.

Jeremiah 25

25:1 fourth year. The date is 605/04 B.C., as Jehoiakim reigned in 609–598 B.C. first year. Nebuchadnezzar reigned 605–562 B.C.

25:3 thirteenth year. The time is ca. 627/626 B.C. Josiah ruled in 640–609 B.C. twenty-third year. Jeremiah began his ministry in the 13th year of Josiah (cf. 1:2) and had been faithful to preach repentance and judgment for 23 years (ca. 605/604 B.C.).

25:9 My servant. God used a pagan king, Nebuchadnezzar, to accomplish His will (cf. Cyrus in Is. 45:1).

25:10 Cf. 7:34; Rev. 18:23.

25:11 seventy years. Here is the first specific statement on the length of the exile (cf. 29:10). This period probably began in the fourth year of Jehoiakim, when Jerusalem was first captured and the temple treasures were taken. It ends with the decree of Cyrus to let the Jews return, spanning from ca. 605/04 B.C. to 536/35 B.C. The exact number of Sabbath years is 490 years, the period from Saul to the Babylonian captivity. This was retribution for their violation of the Sabbath law (cf. Lev. 26:34, 35; 2 Chr. 36:21).

25:13 all the nations. Jeremiah prophesied judgments on surrounding nations (cf. chaps. 46–49), while Babylon is the focus of judgment in chaps. 50–51.

25:14 be served by them. The Babylonians, who made other nations their slaves, would become the servants of nations.

25:15 this wine cup. A symbol for stupefying judgments (v. 16).

25:17 made all the nations drink. Obviously Jeremiah could not visit all the places listed from vv. 18–26, but in this vision he acted as if representatives from all those nations were present so he could make them drink in the message of wrath (v. 27), and understand there was no escape (vv. 28, 29).

25:29 the city…called by My name. Jerusalem (cf. Dan. 9:18).

25:30–33 While embracing the judgments soon to come to Judah and other nations, this has end-time language (“one end of the earth…to the other”) and must be ultimately fulfilled in the time of tribulation described in Rev. 6–19.

Jeremiah 26

26:1 In the beginning. The time was 609 B.C. The message is about 4 years earlier than that in 25:1 and about 11 years before 24:1.

26:2 Stand in the court. This was the largest public gathering place at the temple.

26:6 like Shiloh. The former dwelling place of God before Jerusalem. Cf. 7:12 and see note there.

26:11 Jeremiah was accused of treason. Cf. Paul’s arrest in Acts 21:27, 28.

26:12 Jeremiah spoke. Leaders and people threatened to kill him (v. 8). The prophet defended himself while in extreme danger. He did not compromise, but displayed tremendous spiritual courage. He was ready to die (v. 14), yet warned the crowd that God would hold the guilty accountable (v. 15).

26:15 put me to death. Cf. Matt. 23:31–37.

26:17–19 elders…spoke. These spokesmen cited the prophet Micah (cf. Mic. 3:12), who before and during Hezekiah’s reign (ca. 715–686 B.C.) prophesied the destruction of Jerusalem and its temple. They reasoned that because they didn’t kill Micah, God rescinded the judgment. They must not kill Jeremiah so God might change His mind. Micah’s prophecy and Jeremiah’s would come true in time.

26:20–22 also a man…prophesied. Urijah, like Micah and Jeremiah, had warned of doom on Jerusalem, speaking in Jehoiakim’s day only a bit earlier than Jeremiah’s present warning (609 B.C.). He was executed. The decision could have gone either way since there was precedent for killing and for sparing.

26:22 Elnathan. A high ranking official who on another occasion sided with Jeremiah (cf. 36:12, 25).

26:23 the graves. In the Kidron Valley, to the E of the temple (cf. 2 Kin. 23:6).

26:24 Ahikam. He used his strategic influence to spring Jeremiah free of the death threat. This civil leader under King Josiah (cf. 2 Kin. 22:12, 14) and father of Gedaliah, was appointed governor over Judah by the Babylonians after Jerusalem’s final fall in 586 B.C. (39:14; 40:13—41:3).

Jeremiah 27

27:1 reign of Jehoiakim. This may refer to Jehoiakim around 609/608 B.C. (as chap. 26). Or, possibly, the correct reading is “Zedekiah” as in vv. 3, 12, and 28:1, which would put the date at the outset of his 597–586 B.C. reign.

27:2 Make…bonds and yokes. This object lesson symbolized bondage to Babylon. The yoke was bound on Jeremiah’s neck to picture Judah’s captivity (v. 12), then sent to 6 kings of nearby nations who would also be under Babylon’s power (v. 3). Cf. Jer. 28:10–12.

27:7 Cf. 25:13, 14.

27:8 yoke of…Babylon. The point of the object lesson is simple. Any nation that will serve Babylon willingly may stay in their own land, but nations that will not submit voluntarily to Babylon will suffer destruction. Consequently, Judah should submit and not be removed from the land (vv. 9–18).

27:18 make intercession. God would not answer such a prayer, as proven by vv. 19–22. This revealed His indifference to the prayers of these false prophets.

27:20 Ca. 597 B.C.

27:21, 22 vessels. Jeremiah revealed that Judah’s temple vessels taken to Babylon (cf. 2 Kin. 24:13; Dan. 1:1, 2) would be restored to the temple. Fulfillment around 536 B.C. was spoken of in Ezra 5:13–15. About 516/515 B.C. these articles were placed in the rebuilt temple (Ezra 6:15).

Jeremiah 28

28:1 reign of Zedekiah. Cf. 27:1 and see note there. The fourth year would be about 593 B.C. Hananiah. This man was one of several by this name in Scripture, in this case a foe of God’s true prophet, distinct from the loyal Hananiah of Dan. 1:6.

28:2, 3 I have broken the yoke. The false prophet, of the kind Jeremiah warned of in 27:14–16, boldly predicted victory over Babylon and the return of the temple vessels within two years. In actuality, Babylon achieved its third and final step in conquering Judah 11 years later (586 B.C.) as in chaps. 39, 40, 52. As to the vessels, see note on 27:21, 22.

28:4 bring back…Jeconiah. This rash, false claim fell into ignominy. Jeconiah, soon taken to Babylon in 597 B.C., would live out his years there and not return to Jerusalem (52:31–34). Other captives either died in captivity, or didn’t return until 61 years later. Cf. 22:24–26.

28:10 took the yoke off. The phony prophet, in foolishness, removed the object lesson from the true spokesman and broke it as a sign of his own prediction coming true (cf. vv. 2–4, 11).

28:13 Go and tell Hananiah. Jeremiah apparently left the meeting, and later God sent him back to confront the liar, likely wearing yokes of iron (which Hananiah could not break!) to replace the wooden ones (v. 14) and to illustrate his message.

28:15–17 the LORD has not sent you. Jeremiah told Hananiah that 1) God had not approved his message; 2) he was guilty of encouraging the people to trust in a lie, even rebellion; and 3) God would require his life that very year, 597 B.C. The true prophet’s word was authenticated by Hananiah’s death in two months (cf. v. 17).

Jeremiah 29

29:1 the letter. Jeremiah, shortly after the 597 B.C. deportation of many countrymen (cf. v. 2), wrote to comfort them in exile.

29:4–10 Jeremiah’s counsel to Israelites in Babylon was to take all the steps in living as colonists planning to be there for a long time (70 years, 29:10, as 25:11). Further, they were to seek Babylon’s peace and intercede in prayer for it, their own welfare being bound with it (v. 7; cf. Ezra 6:10; 7:23).

29:11 thoughts of peace. This assured God’s intentions to bring about blessing in Israel’s future (cf. chaps. 30–33).

29:12–14 you will call. What God planned, He also gave the people opportunity to participate in by sincere (v. 13) prayer. Cf. 1 John 5:14, 15.

29:14 I will be found by you. The Lord would answer their prayer, by returning the Jews to their land, cf. Daniel’s example and God’s response (Dan. 9:4–27). Fulfillment would occur in the era of Ezra and Nehemiah, and beyond this in even fuller measure after the Second Advent of their Messiah (cf. Dan. 2:35, 45; 7:13, 14, 27; 12:1–3, 13).

29:15–19 Because you have said. Amazingly still rejecting God’s true message, Jewish captives listened to false prophets among them (cf. vv. 8, 9, 21–23). This was the very sin which would cause God to send a further deportation to those still in Judah (586 B.C.).

29:17 like rotten figs. Cf. the principle of Jer. 24.

29:21–23 Ahab…and Zedekiah. Two captive, false Israelite prophets, who had been misleading exiles in Babylon (v. 15), will stir up the wrath of their captor king, who will cast them into a furnace (as in Dan. 3). They aroused not only the Babylonian potentate’s enmity, but God’s also, because of prophecies against His word and physical adultery (cf. 5:7).

29:24–32 The judgment against Shemaiah, the otherwise unknown prophet, who opposed Jeremiah, was similar to that experienced by Hananiah (cf. 28:15–17).

29:28 This referred to Jeremiah’s letter mentioned in v. 5.

Jeremiah 30

30:3 I will bring back. This theme verse gives in capsule form the pledge of chaps. 30–33. God’s restoration of the whole nation to their own land (cf. 29:10; Amos 9:14, 15; Rom. 11:26) has in view a final regathering never to be removed again (see note on 16:15) and not just a return in the time of Ezra and Nehemiah (vv. 8, 9; 31:31ff.; 32:39, 40; 33:8, 9, 15, 16). This verse is a summary of the prophecy given in vv. 4–9.

30:7 time of Jacob’s trouble. This period of unprecedented difficulty for Israel, as the verse defines, is set in a context of Israel’s final restoration. It is best equated with the time of tribulation (cf. vv. 8, 9) just before Christ’s Second Advent, mentioned elsewhere (Dan. 12:1; Matt. 24:21, 22) and described in detail by Rev. 6–19.

30:9 David their king. The Messiah, the greater David in David’s dynasty, ultimately fulfills this promise (2 Sam. 7:16). He is the great king often promised as Israel’s hope (23:5, 6; Is. 9:7; Ezek. 37:24, 25; Dan. 2:35, 45; 7:13, 14, 27; Matt. 25:34; 26:64; Luke 1:32; Rev. 17:14; 19:16). No king of David’s seed has held the scepter since the captivity. Zerubbabel, of David’s line, never claimed the title of king (cf. Hag. 2:2).

30:11 not make a complete end of you. Israel will endure as a people until Messiah’s kingdom (cf. Rom 11:1–29).

30:12–15 Judah had no reason to complain.

30:16–24 These absolute and extensive promises have yet to be fulfilled in history; they look forward to the reign of Christ, the greater David, in the millennial kingdom of the “latter days.”

30:21 their governor. This refers to the Messiah, the king of v. 9 and 23:5, 6, springing up from within Israel (cf. Is. 11:1), able to approach God as a priest.

Jeremiah 31

31:1 At the same time. Equated with the latter days in 30:24. In this chapter, prophecies of the restoration of the nation are continued.

31:2–14 Here are messianic kingdom conditions.

31:15 A voice…in Ramah. The reflection, for a moment, is on the distress of an Israelite mother for her children slain in the Babylonian invasion. This was a backdrop for the many contrasting promises of restoration to a joyful time (as vv. 12–14, 16, 17) in the messianic day. Matthew saw the same description of sadness as apt, in principle, to depict something of the similar weeping of Jewish mothers when King Herod had babies slain at Bethlehem in a bid to kill the Messiah as a child (Matt. 2:17, 18).

31:18–20 Restore me. Jeremiah wrote of Israel (the 10 tribes called Ephraim) as finally recognizing, in humility, the need for the Lord to move them to repentance and forgiveness. Cf. Ps. 102:13–17 for the relation of Israel’s restoration to their prayers; see also 24:6, 7; Lam. 5:21; cf. John 6:44, 65.

31:22 backsliding. See note on 2:19. A woman shall encompass a man. Here is one of the most puzzling statements in Jeremiah. Some see the virgin birth of Christ (but “woman” means a woman, not a virgin, and “encompass” or “surround” does not suggest conceiving). Possibly it refers to the formerly virgin Israel (v. 21), who is now a disgraced, divorced wife (v. 22; 3:8). She will one day in the future re-embrace her former husband, the Lord, and He will receive her back, fully forgiven. That would be “a new thing on the earth.”

31:26 my sleep was sweet. The hope of Israel’s restoration brought a moment of peace in Jeremiah’s otherwise tumultuous ministry.

31:28 build and…plant. The Lord repeated what He at first told Jeremiah in 1:10 regarding His two works of judging and blessing. The latter is in two images, architectural (building) and agricultural (planting).

31:29 eaten sour grapes. This was apparently a proverb among the exiles’ children born in Babylon, to express that they suffered the consequences of their fathers’ sins rather than their own (Lam. 5:7; Ezek. 18:2, 3).

31:31–34 a new covenant. In contrast to the Mosaic Covenant under which Israel failed, God promised a New Covenant with a spiritual, divine dynamic by which those who know Him would participate in the blessings of salvation. The fulfillment was to individuals, yet also to Israel as a nation (v. 36; Rom. 11:16–27). It is set 1) in the framework of a reestablishment in their land (e.g., chaps. 30–33 and in vv. 38–40) and 2) in the time after the ultimate difficulty (30:7). In principle, this covenant, also announced by Jesus Christ (Luke 22:20), begins to be exercised with spiritual aspects realized for Jewish and Gentile believers in the church era (1 Cor. 11:25; Heb. 8:7–13; 9:15; 10:14–17; 12:24; 13:20). It has already begun to take effect with “the remnant according to the election of grace” (Rom. 11:5). It will be also realized by the people of Israel in the last days, including the regathering to their ancient land, Palestine (chaps. 30–33). The streams of the Abrahamic, Davidic, and New Covenants find their confluence in the millennial kingdom ruled over by the Messiah.

31:35–37 These verses emphasize the certainty with which Israel can expect God to fulfill the New Covenant (cf. 33:17–22, 25, 26).

31:38–40 The tower was in the NE corner of the city (cf. Neh. 3:1; 12:39). When New Covenant promises are ultimately fulfilled to Israel in its regathering to its land, rebuilt Jerusalem will meet certain specifications. The “Corner Gate” is at the NW corner (2 Kin. 14:13; 2 Chr. 26:9). “The surveyor’s line” marks out the area for rebuilding. It will point over the hill Gareb and then toward Goath; both places are impossible to identify today. “The valley of…dead bodies” is the valley of Hinnom, a place of refuse and burning fires (cf. 7:31, and see note there). The “Horse Gate” was at the SE corner of the temple courts (2 Kin. 11:16; Neh. 3:28).

Jeremiah 32

32:1 tenth year. The time is 587 B.C., the tenth year in Zedekiah’s reign (597–586 B.C.), the eighteenth of Nebuchadnezzar’s rule, during Babylon’s siege of Jerusalem.

32:2 Babylon’s army besieged. The siege, set up in the tenth month (Jan.) of 588 B.C., lasted at least 30 months to the fourth month (July) of 586 B.C. (39:1, 2). Cf. 34:1 and see note there. The events of the chapter occurred in this setting of Judah’s imminent loss of its land, only about a year before Babylon’s final takeover detailed in chaps. 39, 40, 52.

32:2–5 shut up in…prison. Judah’s final king put Jeremiah into prison on the charge of preaching treason, against nation and king, whereas Zedekiah savored positive talk to spark new morale to hold out.

32:8 the right of inheritance. A man facing hardship could sell property, and the right to redeem it until the Jubilee year belonged to the closest blood relative. If a stranger had taken it due to unpaid debt, the relative could redeem it as a family possession (Lev. 25:25). Levite land could be sold only to a Levite (Lev. 25:32–34), such as Jeremiah. He did as the Lord told him (vv. 9–12).

32:14 Take these deeds. Title deeds to the land, kept for security reasons in a pottery jar, would attest in a future day to one’s claim of possession. Men of Anathoth did return to Jerusalem from Babylon (Ezra 2:23). Also, some of the poor of the land, left by the Babylonians (chap. 39), could have included certain inhabitants of Anathoth. In a still future day, God will be able (vv. 17, 27) to make this land good to a resurrected Jeremiah and confirm to the right people that they are the prophet/priest’s descendants.

32:16–25 With the immense sovereign power God possesses to do whatever He wishes in the present captivity and the future return, Jeremiah wondered why God had him redeem the field.

32:26–35 God reviewed Judah’s sins and affirmed to Jeremiah that the Babylonians would prevail over Jerusalem (“this city” in v. 28, etc.).

32:36–41 However, one day God will restore Israel to the Land and provide the blessing of salvation.

32:37 I will bring them back to this place. God pledged to restore Israelites to the very land of Israel (cf. v. 44). It is natural to expect His fulfillment of this blessing to be just as literal as the reverse—His scattering from the Land (cf. v. 42).

32:38, 39 This speaks of spiritual salvation, i.e., the true knowledge and worship of God.

32:40 an everlasting covenant. The ultimate fulfillment of a future in the Land was not fulfilled in the Ezra/Nehemiah return. This occurs in the time when God gives the people of Israel a new heart in eternal salvation along with their return to the ancient land (cf. 33:8, 9, and Ezek. 36:26).

32:42–44 In the millennial kingdom, land will again be bought and sold in Israel.

Jeremiah 33

33:3 Call…I will answer. God invited Jeremiah’s prayer, which appeals to Him to fulfill the aspects of His promises which He guarantees He will attend to (as 29:11–14; Dan. 9:4–19; cf. John 15:7). His answer to the prayer was assured in vv. 4–26 here (cf. v. 14).

33:8 Again the Lord emphasized the individual spiritual salvation associated with the New Covenant restoration to the land.

33:11 Praise the LORD. These are the words of Ps. 136:1, actually used by the Jews at their return from Babylon (Ezra 3:11).

33:15 A Branch. This is the Messiah King in David’s lineage, as in 23:5, 6. He is the King whose reign immediately follows the second coming when He appears in power (Dan. 2:35, 45; 7:13, 14, 27; Matt. 16:27, 28; 24:30; 26:64).

33:17–22 God promised to fulfill the Davidic (2 Sam. 17) and Priestly/Levitical (Num. 25:10–13) Covenants without exception. The promise was as certain as the sure appearance of night and day and the incalculable number of stars or sand grains (cf. 31:35–37; 33:25, 26).

33:24 two families. Judah and Israel. He has also cast them off. Many, even today, believe Israel as a nation has no future. In vv. 25, 26 God emphatically denies that notion (cf. 31:35, 36; Ps. 74:16, 17; Rom. 11:1, 2).

Jeremiah 34

34:1 when Nebuchadnezzar…fought. The siege began ca. Jan. 15, 588 B.C. (39:1), and ended ca. July 18, 586 (39:2; 52:5, 6). This chapter was set in Zedekiah’s reign, during the siege of 588–586 B.C., and was an amplification of 32:1–5, the message that resulted in Jeremiah’s incarceration. against Jerusalem. Babylon’s destruction of Jerusalem began Aug. 14, 586 (2 Kin. 25:8, 9).

34:3 This prophecy about Zedekiah (cf. 32:1–5) was fulfilled as reported in 2 Kin. 25:6, 7; Jer. 52:7–11.

34:8–10 a covenant…to proclaim liberty. Zedekiah’s pact to free slaves met with initial compliance. The covenant followed the law of release in Lev. 25:39–55; Deut. 15:12–18 in hopes of courting God’s favor and ending His judgment.

34:11 they changed their minds. Former slave masters treacherously went back on their agreement and recalled the slaves. Some suggest that this treachery came when the Egyptian army approached and Babylon’s forces withdrew temporarily (37:5, 11) and the inhabitants believed that danger was past.

34:12–16 Therefore the word…came. God reminded the unfaithful Jews of His own covenant, when He freed Israelites from Egyptian bondage (cf. Ex. 21:2; Deut. 15:12–15). He had commanded that Hebrew slaves should serve only 6 years, then be set free in the seventh (vv. 13, 14).

34:17–22 You have not obeyed. Due to recent duplicity (v. 16), God promised only one kind of liberty to the offenders, liberty to judgment by sword, pestilence, and famine (v. 17).

34:18, 21 cut the calf in two. God will give the guilty over to death before the conqueror, for they denied the covenant ratified by blood (v. 21). In this custom, as in Gen. 15:8–17, two parties laid out parts of a sacrifice on two sides, then walked between the parts. By that symbolic action each pledged to fulfill his promise, agreeing in effect, “May my life (represented by the blood) be poured out if I fail to honor my part.”

Jeremiah 35

35:1–19 This chapter provided a description of the commitment to obedience by a group of people to their father, in contrast to the Jews’ disobedience to God.

35:1 days of Jehoiakim. 609–597 B.C. This backed up to several years before 34:1, possibly for a thematic reason—to cite a case of obedience after the episode of treachery in chap. 34.

35:2 The Rechabites. These were a semi-nomadic Kenite group, related to Moses’ father-in-law (Judg. 1:16; 4:11), descended from those in 1 Chr. 2:55. The originator of their rules was Jonadab (35:6, 14; 2 Kin. 10:15, 23). They derived their name from Rechab (v. 8) and were not of Jacob’s seed, but “strangers” in Israel.

35:8 obeyed. What was commended here was not the father’s specific commands about nomadic life, but the steadfast obedience of the sons. Their obedience was unreserved in all aspects, at all times, on the part of all, without exception; in all these respects Israel was lacking (v. 14).

35:13–17 The prophet indicted the Jews for flagrant disobedience.

35:18, 19 Because you have obeyed. God will bless the Rechabites not in spiritually saving them all, but in preserving a posterity in which some can have a place in His service. A Rechabite still has a role in Neh. 3:14. Also, the title over Ps. 71 in the LXX (Gr. translation of the OT) was addressed for use by the sons of Jonadab and the earliest captives.

Jeremiah 36

36:1 fourth year of Jehoiakim. This chapter, like chap. 35, goes back several years earlier than chaps. 32–34, before or shortly after the first of 3 deportations from Jerusalem to Babylon in 605 B.C.

36:2 write on it. The command was to record in one volume all the messages since the outset of Jeremiah’s ministry in 627 B.C. (1:2) up to 605/604 B.C., to be read to the people in the temple (v. 6.).

36:4 Baruch wrote. Jeremiah’s recording secretary (cf. 32:12) wrote the prophet’s messages (cf. 45:1), and penned them a second time after the first scroll was burned (cf. 36:32). He also read the messages in the temple (v. 10) and in the palace (v. 15). Later, Jehudi read a small part of the first scroll before King Jehoiakim (vv. 21–23).

36:5 confined. The word means “restricted, hindered, shut up,” and is the same term used for imprisonment in 33:1 and 39:15. The fact that princes allowed Jeremiah to depart into hiding (v. 19) may indicate that he was curtailed in some ways without being in prison. There is no record of his being imprisoned in Jehoiakim’s rule.

36:6 the day of fasting. Cf. v. 9. Here was a special fast day, appointed to avert the impending calamity, which would make the Jews more open to the message of the prophet (v. 7).

36:9 fifth year. This year (604 B.C.) was the next year after that of v. 1, which may suggest that it took some part of a year to repeat and record the long series of messages so far given (cf. v. 18). ninth month. Nov./ Dec. (cf. vv. 22, 23).

36:10 chamber. On the N side, above the wall overlooking the temple court, where the people gathered, Baruch read from a window or balcony.

36:17, 18 They asked if Baruch had written these words from memory or actual dictation from the inspired prophet. The latter was true. They were concerned it might be God’s Word (cf. vv. 16, 25).

36:23 cut it. As often as Jehudi read “three or four columns,” the king cut it up, doing so all the way through the whole scroll because he rejected the message (cf. v. 29). Jehoiakim is the king who sent men to Egypt (chap. 26) to bring back God’s faithful prophet, Urijah, so that he could execute him.

36:24 not afraid. The king’s servants were more hardened than the princes (v. 16).

36:26 the LORD hid them. God, who guides (cf. 1:8, 19; 10:23), gave Jeremiah and Baruch safety (cf. 36:19; Ps. 32:8; Prov. 3:5, 6).

36:27 Cf. Is. 40:18; 55:11; Matt. 5:18.

36:31 I will punish him. Consequences followed Jehoiakim’s defiance. In 598 B.C. he met his own death (22:18, 19; 2 Kin. 23:36; 2 Chr. 36:5). He had none to occupy the throne (v. 30). Jehoiachin or Jeconiah (Coniah in 22:24), his son, did succeed him, but with virtually no rule at all, lasting only 3 months and 10 days in 597 B.C. (22:24–30; 2 Chr. 36:9, 10). Babylon deported him for the rest of his life (cf. 52:31–34) and none of his descendants ruled (cf. 22:30, and see note there).

Jeremiah 37

37:1 Zedekiah…reigned. Zedekiah, an uncle of Jeconiah, was raised to the throne by Nebuchadnezzar in contempt for Jehoiakim and Jeconiah. His 11 year vassal rule was from 597–586 B.C. The message of the king to Jeremiah in this chapter is somewhat earlier than that in chap. 21, when Zedekiah was afraid of the Chaldean’s (Babylonian’s) defeating Egypt and returning to besiege Jerusalem (vv. 3, 5).

37:4 The prophet was no longer in the prison court as he had been (32:2; 33:1).

37:7–10 say to the king. Babylon, which temporarily ended the siege to deal with an Egyptian advance, would return and destroy Jerusalem.

37:12 Jeremiah went out. He returned to his hometown to claim the property he had purchased in 32:6–12.

37:13 Hananiah. Jeremiah had predicted his death (28:16) and thus the grandson took revenge with a false accusation (cf. 38:19; 52:15).

37:15 struck him. Jeremiah often absorbed blows, threats, or other mistreatment for proclaiming the truth from God (11:21; 20:2; 26:8; 36:26; 38:6, 25).

37:17 This showed Zedekiah’s willful rejection. He knew Jeremiah spoke for God.

37:19 prophets. They were shown to be liars who said the “king of Babylon” would not come. He had come and would return.

37:21 bread. The king showed a measure of kindness by returning Jeremiah to “the court of the prison” (cf. 32:2; 33:1), promising “bread” as long as it lasted in the siege (cf. 38:9). He remained there until Jerusalem was taken soon after the food was gone (38:28), with only a brief trip to a pit (38:6–13).

Jeremiah 38

38:4 let this man be put to death. Cf. 26:11 and see note there. he weakens the hands. They charged that Jeremiah’s urging to submit to Babylon (v. 2) undermined the defenders’ morale and will. By proclaiming Babylon’s victory, he was viewed as a traitor to Judah.

38:5 the king can do nothing. This is a spineless evasion of courage and decency by a leader who rejected God’s Word.

38:6 no water, but mire. The murderous princes (cf. v. 4) would let God’s spokesman die of thirst, hunger, hypothermia, or suffocation if he sank too deeply into the bottom of the cistern. Cf. Ps. 69:2, 14, a reference to Messiah.

38:7–13 Ebed-Melech. An Ethiopian, Gentile stranger acted decisively to deliver Jeremiah from his own people who were seeking to kill him. Perhaps a keeper of the royal harem (“eunuch”), this man later received God’s deliverance of his own life and His tribute for his faith (39:15–18).

38:14–23 I will ask you. This is one of several queries as Zedekiah wanted to hear God’s Word but rejected it. God’s Word was surrender, and His answer for rejection was calamity for Jerusalem, capture of the king, and tragedy for his family plus others of the palace. For the fulfillment to Zedekiah, cf. 39:4–8.

38:22 close friends have set upon you. Palace women, taken over by Babylonians, heaped cutting ridicule on Zedekiah for listening to friends whose counsel failed him, who left him helpless as one with his feet stuck in mire.

38:27 these words…the king…commanded. Jeremiah did not fall into lying deception here. What he said was true though he did not divulge all details of the conversation, to which the princes had no right.

Jeremiah 39

39:1, 2 In the ninth year…the eleventh year. Cf. 34:1, and see note there. Cf. 52:1–7; 2 Kin. 25:1–4. This siege of 30 months involved the enemy’s surrounding the city walls, cutting off all entrances and exits, all food supplies, and as much water as possible, so that famine, thirst, and disease would eventually weaken the beleaguered city dwellers and they could be easily conquered.

39:3 sat in the Middle Gate. This expressed full military occupation of the city, since this gate was between the upper city (Mt. Zion) and the lower city to the N.

39:5 Riblah in…Hamath. Nebuchadnezzar’s command headquarters were 230 mi. to the N of Jerusalem. pronounced judgment. He dealt with the king as a common criminal. The king had violated his oath (cf. 2 Chr. 36:13; Ezek. 17:13–19).

39:6–10 Cf. 52:12–16; 2 Kin. 25:8–12.

39:7 put out Zedekiah’s eyes. This reconciles 32:4 with Ezek. 12:13.

39:11, 12 Jeremiah’s prophecies were known to Nebuchadnezzar through defectors (v. 9; 38:19), and also through Jews taken to Babylon with Jeconiah (cf. 40:2).

39:14 take Jeremiah from the court. This was given as a general summary, whereas 40:1–6 gave more detail concerning the prophet who was first carried to Ramah (40:1) with the other captives before being released (40:2–5). “Gedaliah”was a former supporter of Jeremiah (26:24) and chief among the defectors, loyal to Nebuchadnezzar, so was made governor (40:5) over the remnant left in the land.

39:15–18 Cf. 38:7–13, and see note there.

Jeremiah 40

40:2, 3 The pagan captain understood the judgment of God better than the leaders of Judah.

40:4, 5 The captain did exactly as Nebuchadnezzar had told him in 39:12.

40:5, 6 Jeremiah chose to go to Gedaliah, the newly appointed governor at Mizpah several mi. N of Jerusalem. Gedaliah was soon to be assassinated (cf. 41:1–3).

40:7 captains…in the fields. The leaders of Judah’s army scattered in fear.

40:9–12 God had tempered the severity of judgment by allowing a remnant to prosper.

40:13–16 Johanan. This man’s fair warning to Gedaliah of Ishmael’s death plot went unheeded.

Jeremiah 41

41:1–4 In the second month after the city of Jerusalem had been burned, the careless governor entertained Ishmael’s group and invited a massacre.

41:5 eighty men. Most likely, this group had come in mourning over the destruction of Jerusalem, and so servants (v. 8) were led to slaughter. He did amazing damage with only 10 men (v. 1). Eventually they must have acquired more to do than what is described in v. 10.

41:9 Asa. He ruled Judah (ca. 911–873 B.C.). Cf. 1 Kin. 15:16–22.

41:12–15 went to fight with Ishmael. Johanan heard of Ishmael’s murders and taking people captive, and brought men to stop him. They freed the captives (vv. 13, 14), but Ishmael and his men escaped (v. 15).

41:12 pool…Gibeon. Cf. 2 Sam. 2:13.

Jeremiah 42

42:1, 2 Jeremiah. He probably was one carried off from Mizpah, freed, and dwelt with Johanan (41:16).

42:1–6 pray for us. The remnant in Judah asked Jeremiah to pray to God and find His will on what they should do. They promised to obey (v. 6).

42:7–12 After 10 days of prayer Jeremiah reported God’s Word, telling them to remain in the land under God’s protection (v. 10).

42:10 I relent. By this God means “I am satisfied with the punishment inflicted if you do not add new offenses.”

42:13–19 The prophet gave explicit warning (v. 19) not to go to Egypt where they would be exposed to corrupting paganism.

42:20 They were hypocrites who already desired Egypt.

Jeremiah 43

43:1–7 when Jeremiah…stopped speaking. The incorrigible, disobedient leaders accused him of deceit and forced Jeremiah and the remnant to go to Egypt, despite the fact that all his prophecies regarding Babylon had come to pass. In so doing, they went out of God’s protection into His judgment, as all who are disobedient to His Word do.

43:3, 6 Baruch. The faithful recorder of chap. 36 was still with Jeremiah, kept safe as God promised him at least 20 years earlier (45:5; cf. 605 B.C. in v. 1).

43:7 Tahpanhes. A location in the eastern delta region of Egypt.

43:9–13 Take large stones. Stones, placed in the mortar of the brick pavement in the courtyard entrance of the Pharaoh’s house, signaled the place where the conquering king of Babylon would bring devastation on Egypt and establish his throne. This was fulfilled in an invasion ca. 568/67 B.C.

43:12 as a shepherd puts on his garment. A very simple and easy task describes how quickly and easily Nebuchadnezzar will conquer Egypt.

43:13 sacred pillars of Beth Shemesh. Heb. “house of the sun.” This refers to a temple for the worship of the sun. Located N of Memphis, E of the Nile, these pillars were said to be 60–100 ft. high.

Jeremiah 44

44:1 The word that came. The unrelenting iniquity of the Jews called for yet another prophecy of judgment on them in Egypt.

44:2–6 The prophet summarized what had occurred in Judah as a basis for what he predicted coming on the refugees in Egypt.

44:7, 9, 10 Incredibly, after being spared death in Judah, they pursued it by their sin in Egypt.

44:11–14 Ironically, the Jews taken to Babylon were weaned from idolatry and restored to their land; those taken to Egypt for their obstinate idolatry, perished there.

44:14 except those who escape. A small number (v. 28) who fled before the arrival of Babylonian armies were spared.

44:15 wives. The idolatry apparently began with the women.

44:17–19 queen of heaven. See note on 7:18. This is a title Roman Catholicism erroneously attributes to Mary, the mother of Jesus, in a blending of Christianity with paganism. The Jews’ twisted thinking credits the idol with the prosperity of pre-captivity Judah, further mocking the goodness of God.

44:20–23 Jeremiah set the record straight, saying the idol was not the source of their prosperity, but it was the cause of their calamity.

44:24–28 Jeremiah repeated the doom stated in vv. 11–14.

44:29, 30 sign. The “sign” of punishment was described in v. 30 as the strangulation of Pharaoh Hophra in 570 B.C. by Amasis, which paved the way for Nebuchadnezzar’s invasion in the 23rd year of his reign (568/67 B.C.).

Jeremiah 45

45:1 fourth year of Jehoiakim. The year was 605 B.C. (chap. 36), when the recording of God’s messages to Jeremiah was in view.

45:3 Woe is me now! Baruch felt anxiety as his own cherished plans of a bright future were apparently dashed; even death became a darkening peril (cf. v. 5). Also, he was possibly pressed by human questionings about God carrying through with such calamity (cf. v. 4). Jeremiah spoke to encourage him (v. 2).

45:4 say to him. God will judge this whole nation (the Jews).

45:5 you seek great things. Baruch had his expectations far too high and that made the disasters harder to bear. It is enough that he be content just to live. Jeremiah, who once also complained, learned by his own suffering to encourage complainers.

Jeremiah 46

46:1 against the nations. Jeremiah had already proclaimed that all the nations at some time are to “drink the cup” of God’s wrath (25:15–26). In chaps. 46–51 God selected certain nations and forecast their doom. Likely given to Jeremiah at different times, the prophecies were collected according to the nations, not the chronology.

46:2–26 Against Egypt. Cf. Is. 19, 20; Ezek. 29–32. Verses 2–12 depict Pharaoh Necho’s overthrow by the Babylonians at Carchemish by the Euphrates River in 605 B.C., in which Egypt lost all its territory W of the river.

46:3–6 Here was a derisive call to Egypt to ready itself for defeat.

46:10 the day of the LORD. While this phrase often refers to an eschatological judgment on earth (such as in Zeph. 1:7; Mal. 4:5; 1 Thess. 5:2; 2 Pet. 3:10), it also may refer to a historical day. In this case it refers to the Egyptian defeat (cf. Lam. 2:22). See note on Is. 2:12.

46:11 Gilead. See note on 8:20–22.

46:13–26 Babylon’s invasion of Egypt, 15 or 16 years before the destruction of Jerusalem is here detailed (601 B.C.; cf. v. 13). Having spent 13 years in a siege of Tyre, Nebuchadnezzar was promised Egypt as a reward for humbling Tyre (cf. Ezek. 29:17–20).

46:18 Tabor…Carmel. As those two mountains rise above the hills of Palestine, so Nebuchadnezzar will be superior.

46:20, 21 a very pretty heifer…fat bulls. Fat and untamed, ready to kill.

46:26 Afterward. Forty years after Nebuchadnezzar’s conquest of Egypt, it threw off the Babylonian yoke but never regained its former glory (Ezek 29:11–15).

46:27, 28 do not fear…Jacob. Though Israel has been scattered to the nations, the nations will receive their judgments, and the Lord will restore Israel (repeated from 30:10, 11) from dispersion to its own land (as in Jer. 23:5–8; 30–33). No matter what judgments fall on Israel, they will not be destroyed, as Paul reiterates in Rom. 11:1, 2, 15, 25–27.

Jeremiah 47

47:1–5 against the Philistines. Cf. Is. 14:29–32; Ezek. 25:15–17; Amos 1:6–8; Zeph. 2:4–7. Although Egypt’s Pharaoh Hophra conquered the Philistines (who lived on the coastal plain of Palestine) in Gaza and Phoenicia around 587 B.C. (v. 1), Babylon appears to be the conqueror in this scene, (“out of the N”) at the same time as the invasion of Judah (588–586 B.C.; cf. 39:1, 2).

47:6, 7 sword of the LORD. Cf. Judg. 7:18, 20.

Jeremiah 48

48:1 Against Moab. Various sites of unknown location in Moab are to be destroyed (vv. 1–5). The judgment is framed in similar words or some of the same words as in other passages (Is. 15:1–9; 16:6–14; 25:10–12; Ezek. 25:8–11; Amos 2:1–3; Zeph. 2:8–11). Desolation overtook different parts of Moab at various times, but Babylon in 588–586 B.C. or 582–581 B.C. is likely the main destroyer (cf. 48:40). The Moabites were Lot’s descendants (cf. Gen. 19:37), who lived E of the Dead Sea and often fought with Israel.

48:7 Chemosh. He was the leading god of Moab (cf. Num. 21:29; Judg. 11:24; 1 Kin. 11:7; 2 Kin. 23:13).

48:10 Cursed is he. God’s aim to judge Moab was so intense that He pronounced a curse on whatever instrument (army) He would use should they carry it out “deceitfully,” i.e., “carelessly,” or “with slackness,” or “being remiss” (Prov. 10:4; cf. 12:24).

48:11, 12 This wine making imagery is vivid. In the production of sweet wine, the juice was left in a wineskin until the sediment or dregs settled onto the bottom. Then it was poured into another skin until more dregs were separated. This process continued until the dregs were all removed and a pure, sweet wine obtained. Moab was not taken from suffering to suffering so that her bitter dregs would be removed through the purging of pain. Thus the nation was settled into the thickness and bitterness of its own sin. Judgment from God was coming to smash them.

48:18–20 Dibon…Aroer. These places were on the Arnon River, but would be thirsty.

48:24 Kerioth. Likely the city of Judas Iscariot. Cf. Josh. 15:25.

48:25 horn…is cut off. An example of the OT use of “horn” as a symbol of military power, as an animal uses horns to hook, gouge, or ram. Moab is to be dehorned.

48:26 Here is a vivid picture of humiliation.

48:29 Suffering didn’t come to humble Moab (see note on vv. 11, 12), so she remained proud.

48:47 I will bring back. God will allow a remnant of Moab to return to the land (cf. 12:14–17; 46:26; 48:47; 49:6, 39), through their descendants in the messianic era (“the latter days”).

Jeremiah 49

49:1–6 Against the Ammonites. Cf. Ezek. 25:1–7; Amos 1:13–15; Zeph. 2:8–11. These people descended from Lot (cf. Gen. 19:38) and lived N of Moab. Though Israel had people who were heirs to Transjordan, i.e., Gad, Reuben, and one half of Manasseh (cf. Josh. 22:1–9), the Ammonites, whose god was Milcham or Molech, were chided for having usurped the area (v. 1), when the northern kingdom was taken captive by Shalmaneser.

49:2 an alarm of war. Nebuchadnezzar defeated Ammon in the fifth year after the destruction of Jerusalem, around 582/81 B.C.

49:4 flowing valley. Flowing with the blood of the slain. backsliding. See note on Prov. 14:14.

49:6 I will bring back. As with Moab (cf. 48:47 and see note there), God promised that captives would have an opportunity to return. This was partially fulfilled under Cyrus, but will be more fully in the coming kingdom of Messiah (cf. 48:47).

49:7–22 Against Edom. Cf. Is. 21:11, 12; Ezek. 25:12–14; Amos 1:11, 12; Obad. 1. This prophecy is closely related to Obadiah. These people descended from Esau (cf. Gen. 36:1–19) and lived S of the Dead Sea. Perpetual desolation is ahead for Edom (v. 13). God will make it bare (vv. 10, 18). The destroyer is probably Babylon in 588–586 B.C. or 582–581 B.C. as v. 19 has descriptions used of Babylon against Judah (lion, 4:7; flooding of the Jordan, 12:5). Also “fly like an eagle” (v. 22) is used of Babylon (Hab. 1:8). There is no prophecy of a future restoration.

49:8 Esau. He was cursed for his godlessness and his punishment was perpetuated in his descendants (cf. Heb. 12:11, 17).

49:9 See note on Obad. 5, 6.

49:10 he is no more. Edom was politically extinct after the Roman conquest.

49:11 This was because no adult men will be left to care for them.

49:12 those…not to drink…have…drunk. This refers to the Jews who had a covenant relation to God. What will happen to a nation that has no such pledge?

49:16, 17 Edom was situated in high and rugged mountains and thus convinced it was invincible. But the ruin will come and be irreversible.

49:19–21 These words are repeated in 50:44–46, where they refer to Babylon.

49:20 the least of the flock. The weakest of the Chaldeans shall drag them away captive.

49:23–27 Against Damascus. Cf. Is. 17:1–3; Amos 1:3–5. Hamath, a city on the Orontes River that marked the northern limit of Solomon’s rule (2 Chr. 8:4),110 mi. N of Damascus in southern Syria, and Arpad, 105 mi. SW of the modern Aleppo in Northern Syria, were to fall, as well as Damascus, Syria’s capital. Nebuchadnezzar conquered them in 605 B.C.

49:25 city of praise…My joy. Could be translated, “the city of renown,” famous due to its situation in a spacious oasis and its trade, as in Ezek. 27:18.

49:27 palaces of Ben-Hadad. Here was the place where so many cruel evils against Israel were devised, thus the reason for its overthrow. The name is common among Syrian kings, meaning Son of Hadad, an idol, so it does not refer to the Ben-Hadad of 2 Kin. 13:3 and Amos 1:4.

49:28–33 Against Kedar…Hazor. Cf. Is. 21:13–17. These areas in the Arabian desert E of Judah were to be laid waste (as a different Hazor was a few mi. NW of the Sea of Galilee). Kedar was an Ishmaelite tribe (cf. Gen. 25:13; Ezek. 27:21). The conqueror was Nebuchadnezzar in 599/98 B.C. as recounted in an ancient record, the Babylonian Chronicle. It was shortly after this that Babylon seized Jerusalem in 598/97 B.C.

49:31 neither gates nor bars. These nomads were out of the way of contending powers in Asia and Africa.

49:34–39 against Elam. As in 25:25, Elam (200 mi. E of Babylon and W of the Tigris River) was to be subjugated. Babylon fulfilled this in 596 B.C. Later, Cyrus of Persia conquered Elam and incorporated Elamites into the Persian forces that conquered Babylon in 539 B.C. Its capital, Susa, was the residence of Darius and became the center of the Persian Empire (Neh. 1:1; Dan. 8:2).

49:34 reign of Zedekiah. Jeremiah speaks of this judgment in 597 B.C.

49:35 break the bow. Elamites were famous archers (cf. Is. 22:6).

49:39 I will bring back. As with certain other peoples in this section of nations, God would allow Elamites to return to their homeland. In Acts 2:9, Elamites were among the group present at the Pentecost event. This has eschatological implications as well.

Jeremiah 50

50:1 against Babylon. The subject of chaps. 50 and 51 (cf. Is. 13:1—14:23; Hab. 2:6–17). Judgment focuses on Media Persia’s conquest of Babylon in 539 B.C. The prediction of elements of violent overthrow, which was not the case when Cyrus conquered since there was not even a battle, points to greater fulfillment near the coming of Messiah in glory when events more fully satisfy the description (cf. Rev. 17, 18).

50:2 idols. First the idols of Babylon are discredited by Jeremiah’s using an unusual word for idols, meaning in Hebrew “dung pellets.”

50:3 no one shall dwell. The far view in the v. 1 note cites this as not yet fulfilled in a sudden way (cf. 51:8). Media Persia came down from the N in 539 B.C. and armies in the years that followed, but only gradually brought the past Babylon to complete desolation (cf. vv. 12, 13).

50:4–10 children of Israel shall come. Jeremiah predicted a return for exiled Israel and Judah (vv. 17–20, as chaps. 30–33) as the scattered and penitent people were given opportunity to escape Babylon’s doom and return to Jerusalem and to the Lord in an eternal covenant (v. 5).

50:5 In a perpetual covenant. This is the New Covenant summarized in 31:31.

50:11–16 Judgment on Babylon is the vengeance of God (v. 15) for her treatment of His people.

50:17–20 This section summarized the divine interpretation of Israel’s history: 1) suffering and judgment on her (v. 17); 2) judgment on those who afflicted Israel (v. 18); 3) her return in peace and plenty (v. 19); and 4) the pardon of her iniquity (v. 20) under Messiah.

50:21 Merathaim…Pekod. This was a dramatic play on words emphasizing cause and effect. The first means “double rebellion” and named a region in southern Babylon near the Persian Gulf; the latter, meaning “punishment,” was also in southern Babylon on the E bank of the Tigris River.

50:23 hammer of the whole earth. The description was of Babylon’s former conquering force, and God’s breaking the “hammer” He had once used. The fact that God used Babylon as His executioner was no commendation of that nation (cf. Hab. 1:6, 7).

50:28 vengeance of His temple. This refers to their burning the temple in the destruction of Jerusalem (cf. 51:11).

50:29 Repay her. God aimed to bless Israel and curse all who curse her (cf. Gen. 12:1–3, Abrahamic Covenant). The judgment on Babylon, as in Hab. 2, was a repayment in view of Babylon’s wrongs as God defends Israel’s case (v. 34; 51:36, 56), particularly God’s vengeance on her arrogance (“proud against the LORD” cf. vv. 31, 32).

50:34 Redeemer. The OT concept of kinsmen-redeemer included the protection of a relative’s person and property, the avenging of a relative’s murder, the purchase of alienated property, and even the marriage of his widow (cf. Lev. 25:25; Num. 35:21; Ruth 4:4).

50:35–38 The “sword” is mentioned 5 times (cf. Ezek. 21).

50:40 As God overthrew Sodom. Cf. 50:1. What befell Sodom (cf. Gen. 19) was sudden and total destruction, not like the Media Persia takeover, but like an example for the future devastation that will overtake the final Babylon (cf. Rev. 17, 18).

50:41 from the north. Media Persia in 539 B.C.

50:41–46 Cf. 6:22–24; 49:19–21. The “lion” is Cyrus.

Jeremiah 51

51:1–4 the day of doom. The coming of the northern invader is in view.

51:5 Here is a reminder that God will not utterly forget or destroy His people. Cf. Rom. 11:1, 2, 29.

51:8 suddenly fallen. The focus was first on Babylon’s sudden fall on one night in 539 B.C. (Dan. 5:30). The far view looks at the destruction of the final Babylon near the Second Advent when it will be absolutely sudden (Rev. 18).

51:11 kings of the Medes. The aggressor was specifically identified (cf. v. 28) as the leader of the Medes, assisted by Persia (539 B.C.).

51:15–19 He has made the earth. God’s almighty power and wisdom in creation are evidences of His superiority to all idols (vv. 17, 18), who along with their worshipers will all be destroyed by His mighty power (vv. 15, 16, 19), as in Babylon’s case.

51:20–23 You are My battle-ax. Cyrus of Persia was God’s war club. Ten times the phrase “with you” hits with the force of a hammer.

51:25 destroying mountain. Though Babylon existed on a plain, this phrase was meant as a portrayal of Babylon’s looming greatness and power in devastating nations (cf. also 50:23, and see note there). a burnt mountain. Babylon will be like a volcano that is extinct, never to be rebuilt (v. 26).

51:27 Here are listed the people N of Babylon who were conquered by the Medes early in the sixth century B.C. They assisted the Medes against Babylon.

51:31 To show the king of Babylon. Couriers brought the report of the city’s fall. Since Belshazzar was slain in the city on the night of the fall (Dan. 5:30), reference may be to runners speeding the news to his co-ruler Nabonidus, who was away from Babylon or possibly to Daniel, the third ruler in the kingdom (Dan. 5:29).

51:32 The method of capturing the city was to block off the Euphrates River and dry up the river bed under the city wall, then march in. The “fire” was set to frighten and it did.

51:39 drunk. The allusion is possibly to Belshazzar’s drunken feast, recorded in Dan. 5:1–4 (cf. v. 57).

51:41 Sheshach is taken! This is another name for Babylon (cf. 25:26).

51:45–50 Again the Lord’s people were warned to flee.

51:58 labor in vain. People from many nations enslaved in Babylon had built the wall for nothing.

51:59 Seraiah…the quartermaster. This man looked after the comfort of the king. He may have been the brother of Baruch, Jeremiah’s secretary (cf. 32:12).

51:60–63 This royal official carried the scroll (v. 60) to read (v. 61) in Babylon and then dramatically illustrated the coming destruction.

Jeremiah 52

52:1–34 This chapter is almost identical to 2 Kin. 24:18—25:30, and it is a historical supplement detailing Jerusalem’s fall (as chap. 39). It fittingly opens with her last king and his sin (597–586 B.C.). The purpose of this chapter is to show how accurate Jeremiah’s prophecies were concerning Jerusalem and Judah.

52:1 Jeremiah. A different man from the author (cf. 1:1).

52:4–11 See note on 34:1. This narrative rehearses the account of the fall of Jerusalem. So crucial was this event that the OT records it 4 times (see also 39:1–14; 2 Kin. 25; 2 Chr. 36:11–21).

52:4 ninth year…tenth month. For vv. 4–6, see notes on 34:1 and 39:1, 2.

52:12 tenth day. The parallel phrase in 2 Kin. 25:8 reads “seventh day.” Nebuzaradan (v. 12), “captain of the guard,” started from Riblah on the seventh day and arrived in Jerusalem on the tenth day. nineteenth year. 586 B.C.

52:18, 19 They also took. The conquerors plundered the magnificent Solomonic temple and took the articles to Babylon. First Kings 6–8 describes these articles. Later, Belshazzar would use some of these at his immoral banquet, gloating over victory he wrongly attributed to his gods (Dan. 5; cf. Dan. 1:2).

52:22 five. Second Kings 25:17 reads “three.” There may have been two parts to the capitals, the lower part of two cubits and the upper part, carved ornately, of 3 cubits. The lower may be omitted in 2 Kin. 25:17 as belonging to the shaft of the pillar.

52:24–27 Babylon executed some Judean leaders as an act of power, of resentment over the 18 month resistance (cf. 52:4–6), and of intimidation to prevent future plots.

52:25 seven. Second Kings 25:19 reads “five.”

52:28–30 carried away. The stages of deportation to Babylon are: 1) in 605 B.C. under Jehoiakim which marked the beginning of the 70 years of exile, 2) in 597 B.C. under Jehoiachin, 3) in 586 B.C. under Zedekiah, and 4) a mopping up campaign in 582–81 B.C. The number may include only males.

52:31–34 captivity of Jehoiachin. A captive since 597 B.C., he appears here in 561 B.C., after Nebuchadnezzar’s death when Evil-Merodach ruled Babylon. Though detained, the former king was kindly freed to enjoy previously denied privileges. The LORD did not forget the Davidic line even in exile.

52:31 twenty-fifth. Second Kings 25:27 reads “twenty-seventh.” Probably the decree was on the 25th day and carried out on the 27th.

Jeremiah 1

1:1 a Josh. 21:18; 1 Kin. 2:26; 1 Chr. 6:60; Is. 10:30; Jer. 29:27

1:2 b 1 Kin. 13:2; 2 Kin. 21:24; 2 Chr. 34:1; Jer. 3:6; 36:2

1:2 c Jer. 25:3

1:3 d 2 Kin. 23:34; 1 Chr. 3:15; 2 Chr. 36:5–8; Jer. 25:1

1:3 e 2 Kin. 24:17; 1 Chr. 3:15; 2 Chr. 36:11–13; Jer. 39:2

1:3 f Jer. 52:12

1:3 g 2 Kin. 25:8

1:5 h Is. 49:1, 5

1:5 i Ex. 33:12

1:5 j (Luke 1:15); Gal. 1:15

1:5 1 set you apart

1:5 2 appointed

1:6 k Ex. 4:10; 6:12, 30

1:7 l Num. 22:20, 38; Jer. 1:17; Matt. 28:20

1:8 m Ezek. 2:6; 3:9

1:8 n Ex. 3:12; Deut. 31:6; Josh. 1:5; Jer. 15:20; Heb. 13:6

1:9 o Is. 6:7; Mark 7:33–35

1:9 p Ex. 4:11–16; Deut. 18:18; Is. 51:16

1:10 q 1 Kin. 19:17

1:10 r Jer. 18:7–10; Ezek. 22:18; (2 Cor. 10:4, 5)

1:11 3 Lit. rod

1:12 4 Lit. watching

1:13 s Ezek. 11:3; 24:3

1:14 t Jer. 6:1

1:15 u Jer. 6:22; 25:9

1:15 v Is. 22:7; Jer. 39:3

1:16 w Deut. 28:20; Jer. 17:13

1:16 x Is. 65:3, 4; Jer. 7:9

1:16 y Is. 37:19; Jer. 2:28

1:17 z 1 Kin. 18:46; 2 Kin. 4:29; Job 38:3; Luke 12:35; (1 Pet. 1:13)

1:17 a Ezek. 2:6

1:18 b Is. 50:7; Jer. 6:27; 15:20

Jeremiah 2

2:2 a Ezek. 16:8; Hos. 2:15

2:2 b Deut. 2:7; Jer. 2:6

2:2 1 followed

2:3 c (Ex. 19:5, 6; Deut. 7:6; 14:2)

2:3 d James 1:18; Rev. 14:4

2:3 e Jer. 12:14

2:3 f Gen. 12:3; Is. 41:11; Jer. 30:15, 16; 50:7

2:5 g Is. 5:4; Mic. 6:3

2:5 h 2 Kin. 17:15; Jer. 8:19; (Jon. 2:8); Rom. 1:21

2:5 2 vanities or futilities

2:6 i Ex. 20:2; Is. 63:11

2:6 j Deut. 8:15; 32:10

2:7 k Num. 13:27

2:7 l Num. 35:33; Is. 24:5; Hos. 4:3

2:8 m Rom. 2:20

2:8 n Jer. 23:13

2:9 o Jer. 2:35; Ezek. 20:35, 36; Mic. 6:2

2:9 3 contend with

2:10 p Jer. 18:13

2:10 4 Heb. Kittim, representative of western cultures

2:10 5 In northern Arabian desert, representative of eastern cultures

2:11 q Mic. 4:5

2:11 r Ps. 115:4; Is. 37:19

2:11 s Ps. 106:20; Rom. 1:23

2:13 t Ps. 36:9; Jer. 17:13; (John 4:14)

2:14 u (Ex. 4:22)

2:15 v Is. 1:7; Jer. 50:17

2:16 w 2 Kin. 23:29–37; Jer. 43:7–9

2:16 6 Memphis in ancient Egypt

2:16 7 Or grazed

2:17 x Jer. 4:18

2:17 y Deut. 32:10

2:18 z Is. 30:1–3

2:18 a Josh. 13:3

2:18 b Hos. 5:13

2:18 8 The Euphrates

2:19 c Is. 3:9; Jer. 4:18; Hos. 5:5

2:19 9 dread

2:20 d Lev. 26:13

2:20 e Ex. 19:8; Josh. 24:18; Judg. 10:16; 1 Sam. 12:10

2:20 f Deut. 12:2; Is. 57:5, 7; Jer. 3:6

2:20 g Ex. 34:15

2:20 10 Kt. serve

2:21 h Ex. 15:17; Ps. 44:2; 80:8; Is. 5:2

2:21 i Deut. 32:32; Is. 5:4

2:22 j Job 14:16, 17; Jer. 17:1, 2; Hos. 13:12

2:22 11 stained

2:23 k Prov. 30:12

2:23 12 defiled

2:25 l Is. 57:10; Jer. 18:12

2:25 m Jer. 3:13

2:26 n Is. 28:7; Jer. 5:31

2:27 o Jer. 3:9

2:27 p Judg. 10:10; Is. 26:16; Hos. 5:15

2:28 q Deut. 32:37; Judg. 10:14

2:28 r Is. 45:20

2:28 s 2 Kin. 17:30, 31; Jer. 11:13

2:28 13 Or evil

2:30 t Is. 9:13

2:30 u Is. 1:5; Jer. 5:3; 7:28

2:30 v Neh. 9:26; Jer. 26:20–24; Acts 7:52; 1 Thess. 2:15

2:31 w Deut. 32:15; Jer. 2:20, 25

2:31 14 have dominion

2:32 x Ps. 106:21; Is. 17:10; Jer. 3:21; 13:25; Hos. 8:14

2:34 y 2 Kin. 21:16; 24:4; Ps. 106:38; Jer. 7:6; 19:4

2:34 15 digging

2:35 z Jer. 2:23, 29; Mal. 2:17; 3:8

2:35 a Jer. 2:9

2:35 b (Prov. 28:13; 1 John 1:8, 10)

2:36 c Jer. 31:22; Hos. 5:13; 12:1

2:36 d Is. 30:3

2:36 e 2 Chr. 28:16

2:37 f 2 Sam. 13:19; Jer. 14:3, 4

2:37 g Jer. 37:7–10

Jeremiah 3

3:1 a Deut. 24:1–4

3:1 b Jer. 2:7

3:1 c Jer. 2:20; Ezek. 16:26

3:1 d Jer. 4:1; (Zech. 1:3)

3:2 e Deut. 12:2; Jer. 2:20; 3:21; 7:29

3:2 f Prov. 23:28

3:2 g Jer. 2:7

3:2 1 Kt. been violated

3:3 h Lev. 26:19; Jer. 14:3–6

3:3 i Zeph. 3:5

3:4 j Ps. 71:17; Prov. 2:17

3:4 k Jer. 2:2; Hos. 2:15

3:5 l Ps. 103:9; (Is. 57:16); Jer. 3:12

3:6 m Jer. 7:24

3:6 n Jer. 2:20

3:7 o 2 Kin. 17:13

3:7 p Jer. 3:11; Ezek. 16:47, 48

3:8 q Ezek. 23:9

3:8 r 2 Kin. 17:6; Is. 50:1

3:8 s Ezek. 23:11

3:9 t Jer. 2:7

3:9 u Is. 57:6; Jer. 2:27

3:10 v Jer. 12:2; Hos. 7:14

3:11 w Ezek. 16:51, 52

3:12 x 2 Kin. 17:6

3:12 y Ps. 86:15; Jer. 12:15; 31:20; 33:26

3:13 z Lev. 26:40; Deut. 30:1, 2; (Prov. 28:13; 1 John 1:9)

3:13 a Ezek. 16:15

3:13 b Jer. 2:25

3:13 c Deut. 12:2

3:13 2 Lit. ways

3:14 d Jer. 31:32; Hos. 2:19, 20

3:14 e Jer. 31:6

3:14 f (Rom. 11:5)

3:15 g Jer. 23:4; 31:10; (Ezek. 34:23); Eph. 4:11

3:15 h Acts 20:28

3:16 i Is. 49:19; Jer. 23:3

3:16 j Is. 65:17

3:17 k Is. 60:9

3:17 l Deut. 29:19; Jer. 7:24

3:17 3 walk after the stubbornness or imagination

3:18 m Is. 11:13; Jer. 50:4; Ezek. 37:16–22; Hos. 1:11

3:18 n Jer. 31:8

3:18 o Amos 9:15

3:19 p Ps. 106:24

3:19 q Is. 63:16; Jer. 3:4

3:20 r Is. 48:8

3:20 4 Lit. companion

3:21 s Is. 15:2

3:22 t Jer. 30:17; 33:6; Hos. 6:1; 14:4

3:23 u Ps. 121:1, 2

3:23 v Ps. 3:8; Prov. 21:31; Jer. 17:14; 31:7; Jon. 2:9

3:24 w Jer. 11:13; 14:20; Hos. 9:10

3:25 x Ezra 9:6, 7

3:25 y Jer. 22:21

3:25 5 disgrace

Jeremiah 4

4:1 a Jer. 3:1, 22; 15:19; Joel 2:12

4:2 b Deut. 10:20; Is. 45:23; 65:16; Jer. 12:16

4:2 c Is. 48:1; Zech. 8:8

4:2 d (Gen. 22:18); Ps. 72:18; Is. 65:16; Jer. 3:17; (Gal. 3:8)

4:2 e Is. 45:25; Jer. 9:24; 1 Cor. 1:31; 2 Cor. 10:17

4:2 1 justice

4:3 f Hos. 10:12

4:3 g Matt. 13:7

4:3 2 untilled

4:4 h Deut. 10:16; 30:6; Jer. 9:25, 26; (Rom. 2:28, 29; Col. 2:11)

4:5 i Jer. 6:1; Hos. 8:1

4:5 j Josh. 10:20; Jer. 8:14

4:6 k Jer. 1:13–15; 6:1, 22; 50:17

4:6 3 banner

4:7 l 2 Kin. 24:1; Dan. 7:4

4:7 m Jer. 25:9; Ezek. 26:7–10

4:7 n Is. 1:7; 6:11; Jer. 2:15

4:8 o Is. 22:12; Jer. 6:26

4:10 p 2 Kin. 25:10–12; Ezek. 14:9; 2 Thess. 2:11

4:10 q Jer. 5:12; 14:13

4:10 4 Lit. soul

4:11 r Jer. 51:1; Ezek. 17:10; Hos. 13:15

4:12 s Jer. 1:16

4:13 t Is. 5:28

4:13 u Deut. 28:49; Lam. 4:19; Hos. 8:1; Hab. 1:8

4:14 v Prov. 1:22; Is. 1:16; Jer. 13:27; James 4:8

4:15 w Jer. 8:16; 50:17

4:15 5 Or wickedness

4:16 x Is. 39:3; Jer. 5:15

4:17 y 2 Kin. 25:1, 4

4:18 z Ps. 107:17; Is. 50:1; Jer. 2:17, 19

4:19 a 2 Kin. 25:11; 2 Chr. 36:20; Is. 15:5; 16:11; 21:3; 22:4; Jer. 9:1, 10; 20:9

4:20 b Ps. 42:7; Ezek. 7:26

4:20 c Jer. 10:20

4:21 6 banner

4:22 d Jer. 9:3; 13:23; Rom. 16:19; 1 Cor. 14:20

4:22 7 foolish

4:23 e Is. 24:19

4:23 f Gen. 1:2

4:24 g Is. 5:25; Jer. 10:10; Ezek. 38:20

4:25 h Jer. 9:10; 12:4; Zeph. 1:3

4:26 i Jer. 9:10

4:27 j Jer. 5:10, 18; 30:11; 46:28

4:28 k Jer. 12:4, 11; 14:2; Hos. 4:3

4:28 l Is. 5:30; 50:3; Joel 2:30, 31

4:28 m Is. 46:10, 11; (Dan. 4:35)

4:28 n (Num. 23:19); Jer. 7:16; 23:30; 30:24

4:30 o 2 Kin. 9:30; Ezek. 23:40

4:30 p Jer. 22:20, 22; Lam. 1:2, 19; Ezek. 23:9, 10, 22

4:31 q Is. 1:15; Lam. 1:17

4:31 8 childbirth

4:31 9 faint

Jeremiah 5

5:1 a Ezek. 22:30

5:1 b Gen. 18:23–32

5:1 c Gen. 18:26

5:1 1 justice

5:2 d Is. 48:1; Titus 1:16

5:2 e Jer. 4:2

5:2 f Jer. 7:9

5:3 g 2 Kin. 25:1; (2 Chr. 16:9; Jer. 16:17)

5:3 h Is. 1:5; 9:13; Jer. 2:30

5:3 i Is. 9:13; Jer. 7:28; Zeph. 3:2

5:4 j Is. 27:11; Jer. 8:7; Hos. 4:6

5:5 k Mic. 3:1

5:5 l Ex. 32:25; Ps. 2:3; Jer. 2:20

5:6 m Jer. 4:7

5:6 n Ps. 104:20; Ezek. 22:27; Hab. 1:8; Zeph. 3:3

5:6 o Hos. 13:7

5:7 p Josh. 23:7; Jer. 12:16; Zeph. 1:5

5:7 q Deut. 32:21; Jer. 2:11; Gal. 4:8

5:7 r Deut. 32:15

5:8 s Jer. 13:27; 29:23; Ezek. 22:11

5:9 t Jer. 9:9

5:10 u Jer. 4:27

5:10 2 completely destroy

5:11 v Jer. 3:6, 7, 20

5:12 w 2 Chr. 36:16; Jer. 4:10

5:12 x Is. 28:15; 47:8; Jer. 23:17

5:12 y Jer. 14:13

5:12 3 disaster

5:14 z Is. 24:6; Jer. 1:9; 23:29; Hos. 6:5; Zech. 1:6

5:15 a Deut. 28:49; Is. 5:26; Jer. 1:15; 6:22

5:15 b Is. 39:3; Jer. 4:16

5:17 c Lev. 26:16; Deut. 28:31, 33; Jer. 8:16; 50:7, 17

5:18 d Jer. 30:11; Amos 9:8

5:18 4 completely destroy

5:19 e Deut. 29:24–29; 1 Kin. 9:8, 9; Jer. 13:22; 16:10–13

5:19 f Jer. 1:16; 2:13

5:19 g Deut. 28:48; Jer. 16:13

5:21 h Is. 6:9; Jer. 6:10; Ezek. 12:2; Matt. 13:14; John 12:40; Acts 28:26; Rom. 11:8

5:21 5 Lit. heart

5:22 i Deut. 28:58; Ps. 119:120; Jer. 2:19; 10:7; (Rev. 15:4)

5:22 j Job 26:10

5:24 k Ps. 147:8; Jer. 14:22; (Matt. 5:45); Acts 14:17

5:24 l Deut. 11:14; Joel 2:23; James 5:7

5:24 m (Gen. 8:22)

5:25 n Jer. 3:3

5:26 o Ps. 10:9; Prov. 1:11; Jer. 18:22; Hab. 1:15

5:28 p Deut. 32:15

5:28 q Is. 1:23; Jer. 7:6; 22:3; Zech. 7:10

5:28 r Job 12:6; Ps. 73:12

5:28 6 Or pass over or overlook

5:29 s Jer. 5:9; Mal. 3:5

5:30 t Jer. 23:14; Hos. 6:10; 2 Tim. 4:3

5:31 u Jer. 14:14; Ezek. 13:6

5:31 v Mic. 2:11

Jeremiah 6

6:1 a Neh. 3:14

6:1 b Jer. 4:6

6:3 c 2 Kin. 25:1–4; Jer. 4:17; 12:10

6:4 d Jer. 51:27; Joel 3:9

6:4 e Jer. 15:8; Zeph. 2:4

6:7 f Is. 57:20

6:7 g Ps. 55:9

6:7 1 gushes

6:7 2 sickness

6:8 h Ezek. 23:18; Hos. 9:12

6:10 i Ex. 6:12; Jer. 5:21; 7:26; (Acts 7:51)

6:10 j Jer. 8:9; 20:8

6:11 k Jer. 20:9

6:11 l Jer. 9:21

6:12 m Deut. 28:30; Jer. 8:10; 38:22

6:13 n Is. 56:11; Jer. 8:10; 22:17

6:13 o Jer. 5:31; 23:11; Mic. 3:5, 11

6:14 p Jer. 8:11–15; Ezek. 13:10

6:14 q Jer. 4:10; 23:17

6:14 3 Lit. crushing

6:14 4 Superficially

6:15 r Jer. 3:3; 8:12

6:16 s Is. 8:20; Jer. 18:15; Mal. 4:4; Luke 16:29

6:16 t Matt. 11:29

6:17 u Is. 21:11; 58:1; Jer. 25:4; Ezek. 3:17; Hab. 2:1

6:17 v Deut. 4:1

6:19 w Is. 1:2

6:19 x Jer. 19:3, 15

6:19 y Prov. 1:31

6:20 z Ps. 40:6; 50:7–9; Is. 1:11; 66:3; Amos 5:21; Mic. 6:6, 7

6:20 a Is. 60:6

6:20 b Is. 43:24

6:20 c Jer. 7:21–23

6:22 d Jer. 1:15; 10:22; 50:41–43

6:23 e Is. 5:30

6:24 f Jer. 4:31; 13:21; 49:24

6:24 5 childbirth

6:26 g Jer. 4:8

6:26 h Jer. 25:34; Mic. 1:10

6:26 i Amos 8:10; (Zech. 12:10)

6:27 j Jer. 1:18

6:28 k Jer. 5:23

6:28 l Jer. 9:4

6:28 m Ezek. 22:18

6:30 n Is. 1:22; Jer. 7:29

Jeremiah 7

7:2 a Jer. 17:19; 26:2

7:3 b Jer. 4:1; 18:11; 26:13

7:4 c Jer. 7:8; Mic. 3:11

7:5 d 1 Kin. 6:12; Jer. 21:12; 22:3

7:5 1 justice

7:6 e Deut. 6:14, 15; Jer. 13:10

7:7 f Deut. 4:40

7:7 g Jer. 3:18

7:8 h Jer. 5:31; 14:13, 14

7:9 i 1 Kin. 18:21; Hos. 4:1, 2; Zeph. 1:5

7:9 j Ex. 20:3; Jer. 7:6; 19:4

7:10 k Ezek. 23:39

7:10 l Jer. 7:11, 14; 32:34; 34:15

7:11 m Is. 56:7

7:11 n Matt. 21:13; Mark 11:17; Luke 19:46

7:12 o Josh. 18:1; Judg. 18:31

7:12 p Deut. 12:11

7:12 q 1 Sam. 4:10; Ps. 78:60; Jer. 26:6

7:13 r 2 Chr. 36:15; Jer. 11:7

7:13 s Prov. 1:24; Is. 65:12; 66:4

7:14 t 1 Sam. 4:10, 11; Ps. 78:60; Jer. 26:6, 9

7:15 u 2 Kin. 17:23

7:15 v Ps. 78:67; Hos. 7:13; 9:13; 12:1

7:16 w Ex. 32:10; Deut. 9:14; Jer. 11:14

7:16 x Jer. 15:1

7:18 y Jer. 44:17

7:18 z Jer. 19:13

7:19 a Deut. 32:16, 21

7:21 b Is. 1:11; Jer. 6:20; Hos. 8:13; Amos 5:21, 22

7:22 c 1 Sam. 15:22; Ps. 51:16; (Hos. 6:6)

7:23 d Ex. 15:26; 16:32; Deut. 6:3

7:23 e (Ex. 19:5, 6); Lev. 26:12; (Jer. 11:4; 13:11)

7:24 f Ps. 81:11; Jer. 11:8

7:24 g Deut. 29:19; Jer. 9:14

7:24 h Jer. 32:33

7:24 2 walked in

7:24 3 stubbornness or imagination

7:24 4 Lit. they were

7:25 i 2 Chr. 36:15; Jer. 25:4; 29:19; Mark 12:1–10; Luke 11:47–49

7:26 j Jer. 11:8

7:26 k Neh. 9:17

7:26 l Jer. 16:12; Matt. 23:32

7:27 m Jer. 1:7; 26:2; 37:14, 15; 43:1–4; Ezek. 2:7

7:28 n Jer. 5:3

7:28 o Jer. 9:3

7:29 p Job 1:20; Is. 15:2; Jer. 48:37; Mic. 1:16

7:30 q 2 Kin. 21:4; 2 Chr. 33:3–5, 7; Jer. 32:34, 35; Ezek. 7:20; Dan. 9:27; 11:31

7:30 5 defile

7:31 r 2 Kin. 23:10; Jer. 19:5; 32:35

7:31 s Lev. 18:21; 2 Kin. 17:17; Ps. 106:38

7:31 t Deut. 17:3

7:32 u Jer. 19:6

7:32 v 2 Kin. 23:10; Jer. 19:11

7:33 w Jer. 9:22; 19:11; Ezek. 6:5

7:34 x Is. 24:7, 8; Jer. 16:9; 25:10; Ezek. 26:13; Hos. 2:11; Rev. 18:23

7:34 y Lev. 26:33; Is. 1:7; Jer. 4:27

Jeremiah 8

8:2 a 2 Kin. 23:5; Jer. 19:13; Ezek. 8:16; Zeph. 1:5; Acts 7:42

8:2 b Jer. 22:19

8:3 c Job 3:21, 22; 7:15, 16; Jon. 4:3; Rev. 9:6

8:3 1 remnant

8:5 d Jer. 7:24

8:5 e Jer. 9:6

8:5 f Jer. 5:3

8:6 g Ps. 14:2; (Is. 30:18; Mal. 3:16; 2 Pet. 3:9)

8:6 h Ezek. 22:30; Mic. 7:2; Rev. 9:20

8:7 i Prov. 6:6–8; Song 2:12; Is. 1:3; Matt. 16:2, 3

8:7 j Jer. 5:4; 9:3

8:8 k Rom. 2:17

8:9 l Is. 19:11; Jer. 6:15; (1 Cor. 1:27)

8:9 m Is. 44:25; Jer. 4:22

8:10 n Deut. 28:30; Amos 5:11; Zeph. 1:13

8:10 o Is. 56:11; 57:17; Jer. 6:13

8:11 p Jer. 6:14

8:11 q Ezek. 13:10

8:11 2 Superficially

8:12 r Ps. 52:1, 7; Is. 3:9; Jer. 3:3; 6:15; Zeph. 3:5

8:13 s Jer. 5:17; 7:20; Joel 1:17

8:13 t Matt. 21:19; Luke 13:6

8:13 u Deut. 28:39, 40

8:13 3 Or take them away

8:14 v Jer. 4:5

8:14 w Deut. 29:18; Ps. 69:21; Jer. 9:15; Lam. 3:19; Matt. 27:34

8:14 4 Bitter or poisonous water

8:15 x Jer. 14:19

8:16 y Judg. 18:29; Jer. 4:15

8:16 z Jer. 47:3

8:17 a Ps. 58:4, 5

8:19 b Is. 39:3; Jer. 5:15

8:21 c Jer. 9:1

8:21 d Jer. 14:2; Joel 2:6; Nah. 2:10

8:22 e Gen. 37:25; Jer. 46:11

Jeremiah 9

9:1 a Is. 22:4; Jer. 10:19; Lam. 2:18

9:2 b Jer. 5:7, 8; 23:10; Hos. 4:2

9:3 c Ps. 64:3; Is. 59:4; Jer. 9:8; Hos. 4:1, 2

9:3 d Jer. 4:22; 13:23

9:3 e Judg. 2:10; 1 Sam. 2:12; Jer. 4:22; Hos. 4:1; 1 Cor. 15:34

9:4 f Ps. 12:2; Prov. 26:24, 25; Jer. 9:8; Mic. 7:5, 6

9:4 g Ps. 15:3; Prov. 10:18; Jer. 6:28

9:4 1 friend

9:5 h Ps. 36:3, 4; Is. 59:4

9:7 i Is. 1:25; Jer. 6:27; Mal. 3:3

9:7 j Hos. 11:8

9:7 2 test

9:8 k Ps. 12:2

9:8 l Ps. 55:21

9:8 3 Inwardly he

9:8 4 sets his ambush

9:9 m Is. 1:24; Jer. 5:9, 29

9:10 n Jer. 4:26; Hos. 4:3

9:10 o Jer. 4:25; Hos. 4:3

9:10 5 Or pastures

9:11 p Is. 25:2; Jer. 19:3, 8; 26:9

9:11 q Is. 13:22; 34:13

9:12 r Ps. 107:43; Is. 42:23; Hos. 14:9

9:13 s Jer. 3:25; 7:24

9:14 t Jer. 7:24; 11:8; Rom. 1:21–24

9:14 u Gal. 1:14; 1 Pet. 1:18

9:14 6 stubbornness or imagination

9:15 v Ps. 80:5

9:15 w Deut. 29:18; Jer. 8:14; 23:15; Lam. 3:15

9:15 7 Bitter or poisonous water

9:16 x Lev. 26:33; Deut. 28:64; Jer. 15:2–4

9:16 y Lev. 26:33; Jer. 44:27; Ezek. 5:2

9:17 z 2 Chr. 35:25; Job 3:8; Eccl. 12:5; Amos 5:16; Matt. 9:23

9:18 a Is. 22:4; Jer. 9:1; 14:17

9:19 b Lev. 18:28

9:21 c 2 Chr. 36:17; Jer. 6:11; 18:21; Ezek. 9:5, 6

9:21 8 Lit. from outside

9:21 9 Lit. from the square

9:22 d Ps. 83:10; Is. 5:25; Jer. 8:1, 2

9:23 e (Eccl. 9:11; Is. 47:10); Ezek. 28:3–7

9:23 f Ps. 33:16–18

9:24 g Ps. 20:7; 44:8; Is. 41:16; Jer. 4:2; 1 Cor. 1:31; 2 Cor. 10:17; (Gal. 6:14)

9:24 h Is. 61:8; Mic. 7:18

9:24 10 justice

9:25 i (Jer. 4:4; Rom. 2:28, 29)

9:26 j Jer. 25:23

9:26 k Lev. 26:41; Jer. 4:4; 6:10; Ezek. 44:7; (Rom. 2:28)

Jeremiah 10

10:2 a (Lev. 18:3; 20:23; Deut. 12:30)

10:3 b Is. 40:19; 45:20

10:3 1 Lit. vanity

10:4 c Is. 41:7

10:5 d Ps. 115:5; Is. 46:7; Jer. 10:5; 1 Cor. 12:2

10:5 e Ps. 115:7; Is. 46:1, 7

10:5 f Is. 41:23, 24

10:6 g Ex. 15:11; Deut. 33:26; Ps. 86:8, 10; Is. 46:5–9; Jer. 10:16

10:7 h Jer. 5:22; Rev. 15:4

10:7 i Ps. 89:6

10:8 j Ps. 115:8; Hab. 2:18

10:8 2 vain teaching

10:9 k Dan. 10:5

10:9 l Ps. 115:4

10:10 m 1 Tim. 6:17

10:10 n Ps. 10:16

10:11 o Ps. 96:5

10:11 p Is. 2:18; Zeph. 2:11

10:12 q Gen. 1:1, 6, 7; Jer. 51:15

10:12 r Ps. 93:1

10:12 s Job 9:8; Ps. 104:2; Is. 40:22

10:13 t Job 38:34

10:13 u Ps. 135:7

10:13 3 Or noise

10:14 v Jer. 51:17

10:14 w Prov. 30:2

10:14 x Is. 42:17; 44:11

10:14 y Hab. 2:18

10:16 z Ps. 16:5; Jer. 51:19; Lam. 3:24

10:16 a Deut. 32:9; Ps. 74:2

10:16 b Is. 47:4

10:17 c Jer. 6:1

10:17 4 Or you who dwell under siege

10:18 d 1 Sam. 25:29; 2 Chr. 36:20

10:18 e Ezek. 6:10

10:19 f Jer. 8:21

10:19 g Ps. 77:10

10:19 h Mic. 7:9

10:20 i Jer. 4:20; Lam. 2:4

10:20 j Jer. 31:15; Lam. 1:5

10:21 k Jer. 23:2

10:22 l Jer. 5:15

10:22 m Jer. 9:11

10:23 n Prov. 16:1; 20:24

10:24 o Ps. 6:1; 38:1; Jer. 30:11

10:25 p Ps. 79:6, 7; Zeph. 3:8

10:25 q Job 18:21; 1 Thess. 4:5; (2 Thess. 1:8)

10:25 r Jer. 8:16

Jeremiah 11

11:3 a Deut. 27:26; (Jer. 17:5); Gal. 3:10

11:4 b Deut. 4:20; 1 Kin. 8:51

11:4 c Lev. 26:3; Deut. 11:27; Jer. 7:23

11:5 d Ex. 13:5; Deut. 7:12; Ps. 105:9; Jer. 32:22

11:5 e Ex. 3:8

11:5 1 Heb. Amen

11:6 f Deut. 17:19; (Rom. 2:13); James 1:22

11:7 g Jer. 35:15

11:8 h Jer. 7:26

11:8 i Jer. 13:10

11:8 2 walked in the stubbornness or imagination

11:9 j Ezek. 22:25; Hos. 6:9

11:10 k 1 Sam. 15:11; Jer. 3:10, 11; Ezek. 20:18

11:11 l Ps. 18:41; Prov. 1:28; Is. 1:15; Jer. 14:12; Ezek. 8:18; Mic. 3:4; Zech. 7:13

11:11 3 Lit. go out

11:12 m Deut. 32:37; Jer. 44:17

11:13 n 2 Kin. 23:13; Jer. 2:28

11:14 o Ex. 32:10; Jer. 7:16; 14:11; (1 John 5:16)

11:15 p Ps. 50:16

11:15 q Ezek. 16:25

11:15 r (Titus 1:15)

11:15 s Prov. 2:14

11:16 t Ps. 52:8; (Rom. 11:17)

11:17 u Is. 5:2; Jer. 2:21; 12:2

11:19 v Ps. 83:4; Jer. 18:18

11:19 w Ps. 27:13

11:20 x 1 Sam. 16:7; 1 Chr. 28:9; Ps. 7:9

11:20 y Jer. 15:15

11:20 4 Most secret parts, lit. kidneys

11:21 z Jer. 1:1; 12:5, 6

11:21 a Is. 30:10; Amos 2:12; Mic. 2:6

11:22 b Jer. 9:21

11:23 c Jer. 23:12; Hos. 9:7; Mic. 7:4

Jeremiah 12

12:1 a Ezra 9:15; Ps. 51:4; Jer. 11:20

12:1 b Job 12:6; Jer. 5:27, 28; Hab. 1:4; Mal. 3:15

12:2 c Is. 29:13; Ezek. 33:31; Matt. 15:8; Mark 7:6

12:2 1 Most secret parts, lit. kidneys

12:3 d Ps. 17:3

12:3 e Ps. 7:9; 11:5; Jer. 11:20

12:3 f Jer. 17:18; 50:27; James 5:5

12:4 g Jer. 23:10; Hos. 4:3

12:4 h Jer. 9:10; Hos. 4:3; Hab. 3:17

12:4 i Ps. 107:34

12:5 j Josh. 3:15; 1 Chr. 12:15

12:5 2 Or thicket

12:6 k Gen. 37:4–11; Job 6:15; Ps. 69:8; Jer. 9:4, 5

12:6 l Ps. 12:2; Prov. 26:25

12:6 3 Or abundantly

12:6 4 Lit. good

12:8 m Hos. 9:15; Amos 6:8

12:9 n Lev. 26:22

12:9 5 inheritance

12:10 o Jer. 6:3; 23:1

12:10 p Ps. 80:8–16; Is. 5:1–7

12:10 q Is. 63:18

12:10 6 Lit. shepherds or pastors

12:10 7 desired portion of land

12:11 r Jer. 10:22; 22:6

12:11 s Is. 42:25

12:13 t Lev. 26:16; Deut. 28:38; Mic. 6:15; Hag. 1:6

12:13 8 Or strained

12:14 u Jer. 2:3; 50:11, 12; Zech. 2:8

12:14 v Deut. 30:3; Ps. 106:47; Is. 11:11–16; Jer. 32:37

12:15 w Jer. 31:20; Lam. 3:32; Ezek. 28:25

12:15 x Amos 9:14

12:16 y (Jer. 4:2); Zeph. 1:5

12:16 z (Eph. 2:20, 21; 1 Pet. 2:5)

12:17 a Ps. 2:8–12; Is. 60:12

Jeremiah 13

13:1 1 Lit. upon your loins

13:2 2 waistband

13:4 3 waistband

13:4 4 Lit. upon your loins

13:4 5 Heb. Perath

13:7 6 waistband

13:9 a Lev. 26:19

13:9 b (Is. 2:10–17; 23:9); Zeph. 3:11

13:10 c Jer. 16:12

13:10 d Jer. 7:24; 16:12

13:10 7 walk in the stubbornness or imagination

13:11 e (Ex. 19:5, 6; Deut. 32:10, 11)

13:11 f Jer. 33:9

13:11 g Is. 43:21

13:11 h Ps. 81:11; Jer. 7:13, 24, 26

13:13 i Ps. 60:3; 75:8; Is. 51:17; 63:6; Jer. 25:27; 51:7, 57

13:14 j 2 Chr. 36:17; Ps. 2:9; Is. 9:20, 21; Jer. 19:9–11

13:14 8 Lit. a man against his brother

13:16 k Josh. 7:19; Ps. 96:8; Mal. 2:2

13:16 l Is. 5:30; 8:22; Amos 8:9

13:16 m Is. 59:9

13:16 n Ps. 44:19; Jer. 2:6

13:17 o Ps. 119:136; Jer. 9:1; 14:17; Luke 19:41, 42

13:18 p 2 Kin. 24:12; Jer. 22:26

13:20 q Jer. 10:22; 46:20

13:21 r Jer. 6:24

13:21 9 childbirth

13:22 s Jer. 16:10

13:22 t Is. 47:2; Ezek. 16:37; Nah. 3:5

13:22 10 Lit. suffer violence

13:24 u Lev. 26:33; Jer. 9:16; Ezek. 5:2, 12

13:24 v Ps. 1:4; Hos. 13:3

13:25 w Job 20:29; Ps. 11:6; Matt. 24:51

13:25 x Jer. 10:14

13:26 y Lam. 1:8; Ezek. 16:37; Hos. 2:10

13:27 z Jer. 5:7, 8

13:27 a Is. 65:7; Jer. 2:20; Ezek. 6:13

Jeremiah 14

14:2 a 2 Kin. 25:3; Is. 3:26

14:2 b Jer. 8:21

14:2 c 1 Sam. 5:12; Jer. 11:11; 46:12; Zech. 7:13

14:3 d Job 6:20; Ps. 40:14

14:3 e 2 Sam. 15:30

14:4 f Jer. 3:3; Ezek. 22:24

14:5 1 abandoned her young

14:6 g Job 39:5, 6; Jer. 2:24

14:7 h Ps. 25:11; Jer. 14:21

14:8 i Jer. 17:13

14:9 j Is. 59:1

14:9 k Ex. 29:45; Lev. 26:11; Ps. 46:5; Jer. 8:19

14:10 l Jer. 2:23–25

14:10 m (Jer. 44:21–23); Hos. 8:13

14:11 n Ex. 32:10; Jer. 7:16; 11:14

14:12 o Prov. 1:28; (Is. 1:15; 58:3–6); Ezek. 8:18; Mic. 3:4; Zech. 7:13

14:12 p Jer. 6:20

14:12 q Jer. 9:16

14:13 r Jer. 4:10

14:13 s Jer. 8:11; 23:17

14:13 2 true

14:14 t Jer. 27:10

14:14 u Jer. 29:8, 9

14:14 v Jer. 23:16; Ezek. 12:24

14:14 3 Telling the future by signs and omens

14:15 w Jer. 5:12; Ezek. 14:10

14:16 x Ps. 79:2, 3; Jer. 7:32; 15:2, 3

14:17 y Jer. 9:1; 13:17; Lam. 1:16

14:17 z Is. 37:22; Jer. 8:21; Lam. 1:15; 2:13

14:18 a Jer. 6:25; Lam. 1:20; Ezek. 7:15

14:18 b Jer. 23:11

14:19 c Jer. 6:30; 7:29; 12:7; Lam. 5:22

14:19 d Jer. 15:18

14:19 e Job 30:26; Jer. 8:15; 1 Thess. 5:3

14:20 f Neh. 9:2; Ps. 32:5; Jer. 3:25

14:20 g Ps. 106:6; Jer. 8:14; 14:7; Dan. 9:8

14:21 h Ps. 106:45

14:22 i Zech. 10:1

14:22 j Deut. 32:21

14:22 k 1 Kin. 17:1; Jer. 5:24

14:22 l Ps. 135:7

Jeremiah 15

15:1 a Ps. 99:6; Ezek. 14:14

15:1 b Ex. 32:11–14; Num. 14:13–20; Ps. 99:6

15:1 c 1 Sam. 7:9

15:1 1 Lit. soul was not toward

15:2 d Jer. 43:11; Ezek. 5:2, 12; Zech. 11:9; (Rev. 13:10)

15:2 e Jer. 9:16; 16:13

15:3 f Lev. 26:16, 21, 25; Jer. 12:3; Ezek. 14:21

15:3 g Jer. 7:33

15:4 h Deut. 28:25

15:4 i 2 Kin. 24:3, 4

15:6 j Jer. 2:13

15:6 k Is. 1:4; Jer. 7:24

15:6 l Jer. 20:16; Zech. 8:14

15:6 2 tired

15:7 m Jer. 18:21; Hos. 9:12–16

15:7 n Is. 9:13; Jer. 5:3; Amos 4:10, 11

15:8 o Is. 29:5

15:9 p 1 Sam. 2:5; Is. 47:9

15:9 q Jer. 6:4; Amos 8:9

15:10 r Job 3:1; Jer. 20:14

15:10 3 Or land

15:11 s Jer. 40:4, 5

15:13 t Ps. 44:12; Is. 52:3

15:14 u Deut. 28:36, 64; Jer. 16:13

15:14 v Deut. 32:22; Ps. 21:9; Jer. 17:4

15:14 4 So with MT, Vg.; LXX, Syr., Tg. cause you to serve (cf. 17:4)

15:15 w Jer. 12:3

15:15 x Jer. 20:12

15:15 y Ps. 69:7–9; Jer. 20:8

15:15 5 attend to

15:16 z Ezek. 3:1, 3; Rev. 10:9

15:16 a (Job 23:12; Ps. 119:72)

15:17 b Ps. 26:4, 5

15:18 c Job 34:6; Jer. 10:19; 30:15; Mic. 1:9

15:18 d Job 6:15

15:18 6 Or cannot be trusted

15:19 e Jer. 4:1; Zech. 3:7

15:19 f 1 Kin. 17:1; Jer. 15:1

15:19 g Jer. 6:29; Ezek. 22:26; 44:23

15:20 h Jer. 1:18; 6:27; Ezek. 3:9

15:20 i Ps. 46:7; Is. 41:10; Jer. 1:8, 19; 20:11; 37:21; 38:13; 39:11, 12

Jeremiah 16

16:4 a Jer. 15:2

16:4 b Jer. 22:18; 25:33

16:4 c Jer. 14:16; 19:11

16:4 d Ps. 83:10; Jer. 8:2; 9:22

16:4 e Ps. 79:2; Is. 18:6; Jer. 7:33; 34:20

16:5 f Ezek. 24:17, 22, 23

16:6 g Jer. 22:18

16:6 h Lev. 19:28; Deut. 14:1; Jer. 41:5; 47:5

16:6 i Is. 22:12; Jer. 7:29

16:7 j Prov. 31:6

16:9 k Is. 24:7, 8; Jer. 7:34; 25:10; Ezek. 26:13; Hos. 2:11; Rev. 18:23

16:9 1 rejoicing

16:10 l Deut. 29:24; 1 Kin. 9:8; Jer. 5:19

16:11 m Deut. 29:25; 1 Kin. 9:9; 2 Chr. 7:22; Neh. 9:26–29; Jer. 22:9

16:12 n Jer. 7:26

16:12 o Jer. 3:17; 18:12

16:12 2 walks after the stubbornness or imagination

16:13 p Deut. 4:26; 28:36, 63

16:13 q Jer. 15:14

16:14 r Is. 43:18; Jer. 23:7, 8; (Ezek. 37:21–25)

16:15 s Jer. 3:18

16:15 t Jer. 24:6; 30:3; 32:37

16:16 u Amos 4:2; Hab. 1:15

16:17 v 2 Chr. 16:9; Job 34:21; Ps. 90:8; Prov. 5:21; Jer. 23:24; 32:19; Zech. 4:10; (Luke 12:2; 1 Cor. 4:5); Heb. 4:13

16:18 w Is. 40:2; Jer. 17:18; Rev. 18:6

16:18 x (Ezek. 43:7)

16:19 y Ps. 18:1, 2; Is. 25:4

16:19 z Jer. 17:17

16:19 a Is. 44:10

16:20 b Ps. 115:4–8; Is. 37:19; Jer. 2:11; 5:7; Hos. 8:4–6; Gal. 4:8

16:21 c Ex. 15:3; Ps. 83:18; Is. 43:3; Jer. 33:2; Amos 5:8

Jeremiah 17

17:1 a Jer. 2:22

17:1 b Job 19:24

17:1 c Prov. 3:3; 7:3; Is. 49:16; 2 Cor. 3:3

17:2 d Judg. 3:7

17:2 1 Heb. Asherim, Canaanite deities

17:4 e Jer. 16:13

17:4 f Is. 5:25; Jer. 15:14

17:5 g Ps. 146:3; Is. 30:1, 2; 31:1

17:5 h Is. 31:3

17:5 2 Lit. arm

17:6 i Jer. 48:6

17:6 j Job 20:17

17:6 k Deut. 29:23; Job 39:6

17:7 l Ps. 2:12; 34:8; 125:1; 146:5; Prov. 16:20; (Is. 30:18); Jer. 39:18

17:8 m Job 8:16; (Ps. 1:3; Ezek. 31:3–9)

17:8 3 Qr., Tg. see

17:9 n (Eccl. 9:3); Matt. 15:19; (Mark 7:21, 22)

17:9 4 Or incurably sick

17:10 o 1 Sam. 16:7; 1 Chr. 28:9; Ps. 7:9; 139:23, 24; Prov. 17:3; Jer. 11:20; 20:12; Rom. 8:27; Rev. 2:23

17:10 p Ps. 62:12; Jer. 32:19; Rom. 2:6

17:10 5 Most secret parts, lit. kidneys

17:11 q Ps. 55:23

17:11 r Luke 12:20

17:11 6 Sits on eggs

17:13 s Jer. 14:8

17:13 t (Ps. 73:27; Is. 1:28)

17:13 u Luke 10:20

17:13 v Jer. 2:13

17:14 w Deut. 10:21; Ps. 109:1

17:15 x Is. 5:19; Ezek. 12:22; 2 Pet. 3:4

17:16 y Jer. 1:4–12

17:17 z Jer. 16:19; Nah. 1:7

17:18 a Ps. 35:4; 70:2; Jer. 15:10; 18:18

17:18 b Ps. 25:2

17:18 c Jer. 11:20

17:18 7 Lit. crush

17:20 d Ps. 49:1, 2; Jer. 19:3, 4

17:21 e Num. 15:32; Neh. 13:19; (John 5:9–12, 17; 7:22–24)

17:22 f Ex. 20:8; 31:13; Ezek. 20:12

17:23 g Jer. 7:24, 26

17:23 8 Were stubborn

17:24 h Jer. 11:4; 26:3

17:24 i Ex. 16:23–30; 20:8–10; Num. 15:32–36; Deut. 5:12–14; Neh. 13:15; (Is. 58:13)

17:25 j Jer. 22:4

17:26 k Jer. 33:13

17:26 l Zech. 7:7

17:26 m Judg. 1:9

17:26 n Ps. 107:22; 116:17; Jer. 33:11

17:26 9 Heb. shephelah

17:26 10 Heb. Negev

17:27 o Jer. 21:14; Lam. 4:11; Amos 1:4, 7, 10, 12

17:27 p 2 Kin. 25:9; 2 Chr. 36:19; Jer. 39:8; 52:13; Amos 2:5

17:27 q Jer. 7:20; Ezek. 20:47

Jeremiah 18

18:3 1 Potter’s wheel

18:4 2 was making

18:4 3 ruined

18:6 a Is. 45:9; Rom. 9:20, 21

18:6 b Is. 64:8

18:7 c Jer. 1:10

18:8 d Jer. 7:3–7; 12:16; (Ezek. 18:21; 33:11)

18:8 e (Ps. 106:45); Jer. 26:3; (Hos. 11:8; Joel 2:13); Jon. 3:10

18:11 f 2 Kin. 17:13; Is. 1:16–19; Jer. 4:1; Acts 26:20

18:11 g Jer. 7:3–7

18:12 h Is. 57:10; Jer. 2:25

18:12 i Jer. 3:17; 23:17

18:12 4 Lit. do

18:12 5 stubbornness or imagination

18:13 j Is. 66:8; Jer. 2:10, 11; 1 Cor. 5:1

18:13 k Jer. 5:30; Hos. 6:10

18:14 6 forsake

18:15 l Jer. 2:13, 32

18:15 m Jer. 6:16

18:16 n Jer. 19:8

18:16 o 1 Kin. 9:8; Lam. 2:15; Mic. 6:16

18:17 p Jer. 13:24

18:17 q Ps. 48:7

18:17 r Jer. 2:27

18:17 7 So with LXX, Syr., Tg., Vg.; MT look them in

18:18 s Jer. 11:19

18:18 t Lev. 10:11; Mal. 2:7; (John 7:48)

18:20 u Ps. 109:4

18:20 v Ps. 35:7; 57:6; Jer. 5:26

18:20 w Jer. 14:7—15:1

18:20 8 concerning

18:21 x Ps. 109:9–20; Jer. 11:22; 14:16

18:21 y Jer. 15:7, 8; Ezek. 22:25

18:23 z Neh. 4:5; Ps. 35:14; 109:14; Is. 2:9; Jer. 11:20

18:23 a Jer. 7:20

Jeremiah 19

19:2 a Josh. 15:8; 2 Kin. 23:10; Jer. 7:31; 32:35

19:3 b Jer. 17:20

19:3 c 1 Sam. 3:11; 2 Kin. 21:12

19:4 d Deut. 28:20; Is. 65:11; Jer. 2:13, 17, 19; 15:6; 17:13

19:4 e 2 Kin. 21:12; Jer. 2:34; 7:6

19:5 f Num. 22:41; Jer. 7:31; 32:35

19:5 g Lev. 18:21; 2 Kin. 17:17; Ps. 106:37, 38

19:6 h Josh. 15:8; Jer. 7:32

19:7 i Lev. 26:17; Deut. 28:25; Jer. 15:2, 9

19:7 j Ps. 79:2; Jer. 7:33; 16:4; 34:20

19:8 k Jer. 18:16; 49:13; 50:13

19:9 l Lev. 26:29; Deut. 28:53, 55; Is. 9:20; Lam. 4:10; Ezek. 5:10

19:10 m Jer. 51:63, 64

19:11 n Ps. 2:9; Is. 30:14; Jer. 13:14; Lam. 4:2; Rev. 2:27

19:11 o Jer. 7:32

19:11 1 restored

19:13 p 2 Kin. 23:10; Ps. 74:7; 79:1; Jer. 52:13; Ezek. 7:21, 22

19:13 q 2 Kin. 23:12; Jer. 32:29; Zeph. 1:5

19:13 r Jer. 7:18; Ezek. 20:28

19:14 s 2 Chr. 20:5; Jer. 26:2–8

19:15 t Neh. 9:17, 29; Jer. 7:26; 17:23

Jeremiah 20

20:1 a Ezra 2:37, 38

20:1 b 1 Chr. 24:14

20:2 c Jer. 37:13; Zech. 14:10

20:3 1 Lit. Fear on Every Side

20:4 d Jer. 21:4–10

20:5 e 2 Kin. 20:17; 2 Chr. 36:10; Jer. 3:24; 27:21, 22

20:5 f Is. 39:6

20:6 g Jer. 14:13–15; Lam. 2:14

20:7 h Jer. 1:6, 7

20:7 i Job 12:4; Lam. 3:14

20:7 2 enticed or persuaded

20:7 3 Lit. a laughingstock all the day

20:8 j Jer. 6:7

20:9 k Job 32:18–20; Ps. 39:3; Jer. 4:19; 23:9; (Ezek. 3:14); Acts 4:20

20:9 l Job 32:18; Jer. 6:11; Acts 18:5

20:10 m Ps. 31:13

20:10 n Job 19:19; Ps. 41:9; 55:13, 14; Luke 11:53, 54

20:10 4 slandering

20:11 o Jer. 1:18, 19

20:11 p Jer. 15:20; 17:18

20:11 q Jer. 23:40

20:12 r Ps. 7:9; 11:5; 17:3; 139:23; (Jer. 11:20; 17:10)

20:12 s Ps. 54:7; 59:10; Jer. 15:15

20:12 5 Most secret parts, lit. kidneys

20:13 t Ps. 35:9, 10; 109:30, 31

20:14 u Job 3:3; Jer. 15:10

20:16 v Gen. 19:25

20:16 w Jer. 18:22

20:17 x Job 3:10, 11

20:18 y Job 3:20; Jer. 15:10

20:18 z Lam. 3:1

20:18 6 toil

Jeremiah 21

21:1 a 2 Kin. 24:17, 18; Jer. 32:1–3; 37:1; 52:1–3

21:1 b 1 Chr. 9:12; Jer. 38:1

21:1 c 2 Kin. 25:18; Jer. 29:25; 37:3

21:2 d Ex. 9:28; 1 Sam. 9:9; Jer. 37:3, 7; Ezek. 14:7; 20:1–3

21:2 1 Heb. Nebuchadrezzar, and so elsewhere in the book

21:4 e Is. 13:4; Jer. 39:3; Lam. 2:5, 7; Zech. 14:2

21:4 2 Or Babylonians, and so elsewhere in the book

21:5 f Jer. 32:24; 33:5; Is. 63:10

21:5 g Ex. 6:6; Deut. 4:34; Jer. 6:12

21:7 h 2 Kin. 25:5–7, 18–21; Jer. 37:17; 39:5; 52:9

21:7 i Deut. 28:50; 2 Chr. 36:17; Jer. 13:14; Ezek. 7:9; Hab. 1:6–10

21:8 j Deut. 30:15, 19; Is. 1:19, 20

21:9 k Jer. 38:2

21:9 l Jer. 39:18

21:9 3 Lit. falls away to

21:10 m Lev. 17:10; Jer. 44:11, 27; Amos 9:4

21:10 n Jer. 38:3

21:10 o 2 Kin. 25:9; 2 Chr. 36:19; Jer. 34:2, 22; 37:10

21:12 p Ps. 72:1; Is. 1:17; Jer. 22:3; Zech. 7:9

21:12 q Ps. 101:8; Zeph. 3:5

21:12 4 Dispense justice

21:13 r (Jer. 23:30–32; Ezek. 13:8)

21:13 s 2 Sam. 5:6, 7; Jer. 49:4; Lam. 4:12; Obad. 3, 4

21:13 5 dweller

21:14 t Prov. 1:31; Is. 3:10, 11; Jer. 17:10; 32:19

21:14 u 2 Chr. 36:19; Is. 10:16, 18; Jer. 11:16; 17:27; 52:13; Ezek. 20:47, 48

21:14 6 deeds

Jeremiah 22

22:2 a Jer. 17:20

22:3 b Is. 58:6; Jer. 21:12; (Mic. 6:8); Zech. 7:9; 8:16; Matt. 23:23

22:3 c Jer. 7:6; Zech. 7:10

22:3 1 Dispense justice

22:4 d Jer. 17:25

22:5 e Matt. 23:38; Heb. 6:13, 17

22:5 2 Obey

22:6 f Gen. 37:25; Num. 32:1; Song 4:1

22:7 g Is. 37:24

22:7 h Jer. 21:14

22:8 i Deut. 29:24–26; 1 Kin. 9:8, 9; 2 Chr. 7:20–22; Jer. 16:10

22:9 j 2 Kin. 22:17; 2 Chr. 34:25; Jer. 11:3

22:10 k 2 Kin. 22:20

22:10 l Jer. 14:17; 22:11; Lam. 3:48

22:11 m 1 Chr. 3:15

22:11 n 2 Kin. 23:34; 2 Chr. 36:4; Ezek. 19:4

22:11 3 Or Jehoahaz

22:13 o 2 Kin. 23:35; Jer. 17:11; Ezek. 22:13

22:13 p Lev. 19:13; Deut. 24:14, 15; Mic. 3:10; Hab. 2:9; James 5:4

22:13 4 Lit. roof chambers, upper chambers

22:14 5 Lit. roof chambers, upper chambers

22:15 q 2 Kin. 23:25; Ps. 128:2; Is. 3:10; Jer. 7:23; 42:6

22:16 6 Defended

22:17 r Jer. 6:13; 8:10; Ezek. 19:6; (Luke 12:15–20)

22:18 s Jer. 16:4, 6

22:18 t 1 Kin. 13:30

22:19 u 1 Kin. 21:23, 24; 2 Chr. 36:6; Jer. 36:30; Dan. 1:2

22:21 v Jer. 3:24, 25; 32:30

22:22 w Jer. 23:1

22:22 7 Lit. shepherds

22:23 x Jer. 6:24

22:23 8 childbirth

22:24 y 2 Kin. 24:6, 8; 1 Chr. 3:16; 2 Chr. 36:9; Jer. 37:1

22:24 z Song 8:6; Is. 49:16; Hag. 2:23

22:24 9 Or Jeconiah or Jehoiachin

22:24 10 signet ring

22:25 a 2 Kin. 24:15, 16; Jer. 34:20

22:25 11 Or Babylonians

22:26 b 2 Kin. 24:15; Jer. 10:18; 16:13

22:28 c Ps. 31:12; Jer. 48:38; Hos. 8:8

22:28 12 See note at v. 24

22:29 d Deut. 32:1; Is. 1:2; 34:1; Mic. 1:2

22:30 e 1 Chr. 3:16, 17; Matt. 1:12

22:30 f Ps. 94:20; Jer. 36:30

Jeremiah 23

23:1 a Is. 56:9–12; Jer. 10:21

23:2 b Ex. 32:34

23:3 c Is. 11:11, 12, 16; Jer. 32:37

23:4 d Jer. 3:15; (Ezek. 34:23)

23:5 e Is. 4:2; 11:1; 40:10, 11; Jer. 33:14; (Dan. 9:24; Zech. 6:12); Matt. 1:1, 6; Luke 3:31; (John 1:45; 7:42)

23:5 f Ps. 72:2; Is. 9:7; 32:1, 18; (Dan. 9:24)

23:5 1 act wisely

23:5 2 justice

23:5 3 land

23:6 g Deut. 33:28; Jer. 30:10; Zech. 14:11

23:6 h Jer. 32:37

23:6 i Is. 45:24; Jer. 33:16; (Dan. 9:24; Rom. 3:22; 1 Cor. 1:30)

23:6 4 Heb. YHWH Tsidkenu

23:7 j Is. 43:18, 19; Jer. 16:14

23:8 k Is. 43:5, 6; Ezek. 34:13; Amos 9:14, 15

23:8 l Gen. 12:7; Jer. 16:14, 15; 31:8

23:9 m Jer. 8:18; Hab. 3:16

23:10 n Jer. 9:2

23:10 o Hos. 4:2; Mal. 3:5

23:10 p Ps. 107:34; Jer. 9:10

23:11 q Jer. 6:13; Zeph. 3:4

23:11 r Jer. 7:30; 32:34; Ezek. 8:11; 23:39

23:12 s Ps. 35:6; (Prov. 4:19); Jer. 13:16

23:12 t Jer. 11:23

23:13 u 1 Kin. 18:18–21; Jer. 2:8

23:13 v Is. 9:16

23:13 5 Lit. distastefulness

23:14 w Jer. 29:23

23:14 x Jer. 23:22; Ezek. 13:22, 23

23:14 y Gen. 18:20; Deut. 32:32; Is. 1:9, 10

23:15 z Deut. 29:18; Jer. 9:15

23:15 6 Or Pollution

23:16 a Jer. 14:14; Ezek. 13:3, 6

23:17 b Jer. 8:11; Ezek. 13:10; Zech. 10:2

23:17 c Deut. 29:19; Jer. 3:17

23:17 d Jer. 5:12; Amos 9:10; Mic. 3:11

23:17 7 stubbornness or imagination

23:18 e Job 15:8, 9; (Jer. 23:22; 1 Cor. 2:16)

23:19 f Jer. 25:32; 30:23; Amos 1:14

23:20 g 2 Kin. 23:26, 27; Jer. 30:24

23:20 h Gen. 49:1

23:21 i Jer. 14:14; 23:32; 27:15

23:22 j Jer. 25:5

23:24 k (Ps. 139:7); Amos 9:2, 3

23:24 l (1 Kin. 8:27); Ps. 139:7

23:27 m Judg. 3:7

23:29 n Jer. 5:14

23:30 o Deut. 18:20; Ps. 34:16; Jer. 14:14, 15; Ezek. 13:8, 9

23:31 p Ezek. 13:9

23:32 q Jer. 20:6; 27:10; Lam. 2:14; 3:37

23:32 r Zeph. 3:4

23:32 s Jer. 7:8; Lam. 2:14

23:33 t Is. 13:1; Nah. 1:1; Hab. 1:1; Zech. 9:1; Mal. 1:1

23:33 8 burden, prophecy

23:33 9 LXX, Tg., Vg. ‘You are the burden.’

23:34 10 burden, prophecy

23:36 u Deut. 4:2

23:36 11 burden, prophecy

23:38 12 burden, prophecy

23:39 v Hos. 4:6

23:40 w Jer. 20:11; Ezek. 5:14, 15

23:40 x Mic. 3:5–7

Jeremiah 24

24:1 a Amos 7:1, 4; 8:1

24:1 b 2 Kin. 24:12–16; 2 Chr. 36:10

24:1 c Jer. 22:24–28; 29:2

24:2 d Is. 5:4, 7; Jer. 29:17

24:5 1 regard

24:6 e Jer. 12:15; 29:10; Ezek. 11:17

24:6 f Jer. 32:41; 33:7; 42:10

24:7 g (Deut. 30:6; Jer. 32:39; Ezek. 11:19; 36:26, 27)

24:7 h Is. 51:16; Jer. 30:22; 31:33; 32:38; Ezek. 14:11; Zech. 8:8; (Heb. 8:10)

24:7 i 1 Sam. 7:3; Ps. 119:2; Jer. 29:13

24:8 j Jer. 29:17

24:8 k Jer. 39:9

24:8 l Jer. 44:1, 26–30

24:9 m Deut. 28:25, 37; 1 Kin. 9:7; 2 Chr. 7:20; Jer. 15:4; 29:18; 34:17

24:9 n Ps. 44:13, 14

24:10 2 destroyed

Jeremiah 25

25:1 a Jer. 36:1

25:1 b 2 Kin. 24:1, 2; 2 Chr. 36:4–6; Dan. 1:1, 2

25:3 c Jer. 1:2

25:3 d Jer. 7:13; 11:7, 8, 10

25:4 e Jer. 7:13, 25

25:5 f 2 Kin. 17:13; (Is. 55:6, 7); Jer. 18:11; Ezek. 18:30; (Jon. 3:8–10)

25:7 g Deut. 32:21; Jer. 7:19; 32:30

25:9 h Jer. 1:15

25:9 i Is. 45:1; Jer. 27:6

25:9 j Jer. 18:16

25:10 k Is. 24:7–11; Jer. 7:34; 16:9; Ezek. 26:13; Hos. 2:11; Rev. 18:23

25:10 l Eccl. 12:4; Is. 47:2

25:10 1 Lit. cause to perish from them

25:11 m 2 Chr. 36:21; Jer. 29:10; Dan. 9:2; Zech. 7:5

25:12 n 2 Chr. 36:21, 22; Ezra 1:1; Jer. 29:10; Dan. 9:2

25:12 o Is. 13:20; Jer. 50:3

25:12 2 Beginning circa 605 B.C. (2 Kin. 24:1) and ending circa 536 B.C. (Ezra 1:1)

25:14 p Jer. 50:9; 51:27, 28

25:14 q Jer. 51:27

25:14 r Jer. 27:7

25:14 s Jer. 50:29; 51:6, 24

25:15 t Job 21:20; Ps. 75:8; Is. 51:17; Rev. 14:10

25:15 3 wrath

25:16 u Jer. 51:7; Ezek. 23:34; Nah. 3:11

25:18 v Jer. 25:9, 11

25:18 w Jer. 24:9

25:20 x Job 1:1; Lam. 4:21

25:20 y Jer. 47:1–7; Ezek. 25:16, 17

25:20 z Is. 20:1

25:21 a Jer. 49:7

25:22 b Jer. 47:4; Zech. 9:2–4

25:22 c Jer. 49:23

25:23 d Is. 21:13; Jer. 49:7, 8

25:24 e Jer. 25:20; 50:37; Ezek. 30:5

25:25 f Gen. 10:22; Is. 11:11; Jer. 49:34

25:25 g Is. 13:17; Jer. 51:11, 28

25:26 h Jer. 50:9

25:26 4 A code word for Babylon, Jer. 51:41

25:27 i Jer. 25:16; Hab. 2:16

25:27 j Is. 63:6

25:29 k (Prov. 11:31); Is. 10:12; Jer. 13:13; Ezek. 9:6; (Luke 23:31; 1 Pet. 4:17)

25:29 l Dan. 9:18

25:29 m Ezek. 38:21

25:30 n Is. 42:13; Joel 3:16; Amos 1:2

25:30 o Ps. 11:4

25:30 p 1 Kin. 9:3; Ps. 132:14

25:30 q Is. 16:9; Jer. 48:33

25:31 r Hos. 4:1; Mic. 6:2

25:31 s Is. 66:16; Joel 3:2

25:32 t Jer. 23:19; 30:23

25:33 u Is. 34:2, 3; 66:16

25:33 v Jer. 16:4, 6; Ezek. 39:4, 17

25:33 w Ps. 79:3; Jer. 8:2; Rev. 11:9

25:34 x Jer. 4:8; 6:26; Ezek. 27:30

25:35 5 Or refuge

Jeremiah 26

26:2 a 2 Chr. 24:20, 21; Jer. 19:14

26:2 b Deut. 4:2; Jer. 43:1; Ezek. 3:10; Matt. 28:20; (Rev. 22:19)

26:2 c Acts 20:27

26:3 d Is. 1:16–19; Jer. 36:3–7

26:3 e Jer. 18:8; Jon. 3:9

26:4 f Lev. 26:14, 15; Deut. 28:15; 1 Kin. 9:6; Is. 1:20; Jer. 17:27; 22:5

26:5 g Jer. 25:4; 29:19

26:6 h 1 Sam. 4:10, 11; Ps. 78:60; Jer. 7:12, 14

26:6 i 2 Kin. 22:19; Is. 65:15; Jer. 24:9

26:9 j Jer. 9:11

26:11 k Jer. 38:4

26:11 1 Lit. A judgment of death to this man

26:13 l Jer. 7:3; (Joel 2:13); Jon. 3:8

26:14 m Jer. 38:5

26:14 2 right

26:17 n Acts 5:34

26:18 o Mic. 1:1

26:18 p Mic. 3:12

26:18 q Neh. 4:2; Ps. 79:1; Jer. 9:11

26:18 3 Lit. house

26:18 4 Lit. high places

26:19 r 2 Chr. 32:26; Is. 37:1, 4, 15–20

26:19 s 2 Kin. 20:1–19

26:19 t Ex. 32:14; 2 Sam. 24:16; Jer. 18:8

26:19 u (Acts 5:39)

26:23 5 Lit. sons of the people

26:24 v 2 Kin. 22:12–14; Jer. 39:14; 40:5–7

Jeremiah 27

27:1 a Jer. 27:3, 12, 20; 28:1

27:1 1 LXX omits v. 1.

27:1 2 So with MT, Tg., Vg.; some Heb. mss., Arab., Syr. Zedekiah (cf. 27:3, 12; 28:1)

27:2 b Jer. 28:10, 12; Ezek. 4:1; 12:3; 24:3

27:5 c Ps. 115:15; 146:6; Is. 45:12

27:5 d Deut. 9:29; Ps. 115:16; Jer. 32:17; Dan. 4:17, 25, 32

27:6 e Jer. 28:14

27:6 f Jer. 25:9; 43:10; Ezek. 29:18, 20

27:6 g Jer. 28:14; Dan. 2:38

27:7 h 2 Chr. 36:20

27:7 i Jer. 25:12; 50:27; (Dan. 5:26); Zech. 2:8, 9

27:7 j Jer. 25:14

27:9 3 Lit. dreams

27:10 k Jer. 23:16, 32; 28:15

27:12 l Jer. 28:1; 38:17

27:13 m (Prov. 8:36); Jer. 27:8; 38:23; (Ezek. 18:31)

27:14 n Jer. 23:16

27:14 o Jer. 14:14; 23:21; 29:8, 9; Ezek. 13:22

27:15 p Jer. 23:21; 29:9

27:16 q 2 Kin. 24:13; 2 Chr. 36:7, 10; Jer. 28:3; Dan. 1:2

27:19 r 1 Kin. 7:15; 2 Kin. 25:13–17; Jer. 52:17, 20, 21

27:20 s 2 Kin. 24:14, 15; 2 Chr. 36:10, 18; Jer. 24:1

27:21 t Jer. 20:5

27:22 u 2 Kin. 25:13; 2 Chr. 36:18

27:22 v 2 Chr. 36:21; Jer. 29:10; 32:5

27:22 w Ezra 1:7; 7:19

Jeremiah 28

28:1 a Jer. 27:1

28:1 b Jer. 51:59

28:1 c Ezek. 11:1

28:2 d Jer. 27:12

28:3 e Jer. 27:16

28:3 f 2 Kin. 24:13; Dan. 1:2

28:4 1 Jehoiachin, 2 Kin. 24:12

28:6 g 1 Kin. 1:36; Ps. 41:13; Jer. 11:5

28:9 h Deut. 18:22

28:9 i Jer. 23:17; Ezek. 13:10, 16

28:10 j Jer. 27:2

28:11 k Jer. 27:7

28:14 l Deut. 28:48; Jer. 27:7, 8

28:14 m Jer. 27:6

28:15 n Jer. 20:6; 29:31; Lam. 2:14; Ezek. 13:22; Zech. 13:3

28:15 o Jer. 27:10; 29:9

28:16 p Jer. 20:6

28:16 q Deut. 13:5; Jer. 29:32

Jeremiah 29

29:1 a Jer. 27:20

29:2 b 2 Kin. 24:12–16; 2 Chr. 36:9, 10; Jer. 22:24–28

29:2 c 2 Kin. 24:12, 15; Jer. 13:18

29:2 1 Jehoiachin, 2 Kin. 24:12; 2 Chr. 36:10

29:2 2 Or officers

29:3 d 2 Chr. 34:8

29:7 e Ezra 6:10; Neh. 1:4–11; Dan. 9:16; 1 Tim. 2:2

29:8 f Jer. 14:14; 23:21; 27:14, 15; Eph. 5:6

29:9 g Jer. 28:15; 37:19

29:10 h 2 Chr. 36:21–23; Ezra 1:1–4; Jer. 25:12; 27:22; Dan. 9:2; Zech. 7:5

29:10 i (Jer. 24:6, 7); Zeph. 2:7

29:12 j Ps. 50:15; Jer. 33:3; Dan. 9:3

29:12 k Ps. 145:19

29:13 l Lev. 26:39–42; Deut. 30:1–3

29:13 m 1 Chr. 22:19; 2 Chr. 22:9; Jer. 24:7

29:14 n (Deut. 4:7); Ps. 32:6; 46:1; (Is. 55:6, 7); Jer. 24:7

29:14 o Is. 43:5, 6; Jer. 23:8; 32:37

29:16 p Jer. 38:2, 3, 17–23

29:17 q Jer. 24:3, 8–10

29:18 r Deut. 28:25; 2 Chr. 29:8; Jer. 15:4; 24:9; 34:17; Ezek. 12:15

29:18 s Jer. 26:6; 42:18

29:19 t Jer. 25:4; 26:5; 35:15

29:21 u Jer. 14:14, 15; Lam. 2:14; 2 Pet. 2:1

29:22 v Gen. 48:20; Is. 65:15

29:22 w Dan. 3:6, 21

29:23 x Jer. 23:14

29:23 y (Prov. 5:21; Jer. 16:17); Mal. 3:5; (Heb. 4:13)

29:25 z 2 Kin. 25:18; Jer. 21:1

29:26 a Jer. 20:1

29:26 b 2 Kin. 9:11; Hos. 9:7; Mark 3:21; John 10:20; Acts 26:24; (2 Cor. 5:13)

29:26 c Jer. 20:1, 2; Acts 16:24

29:31 d Jer. 28:15

29:31 e Ezek. 13:8–16, 22, 23

29:32 f Jer. 28:16

29:32 3 descendants, lit. seed

Jeremiah 30

30:3 a Ps. 53:6; Jer. 29:14; 30:18; 32:44; Ezek. 39:25; Amos 9:14; Zeph. 3:20

30:3 b Jer. 16:15; Ezek. 20:42; 36:24

30:5 1 dread

30:6 c Jer. 4:31; 6:24

30:6 2 Lit. male can give birth

30:6 3 childbirth

30:7 d (Is. 2:12); Hos. 1:11; Joel 2:11; Amos 5:18; Zeph. 1:14

30:7 e Lam. 1:12; Dan. 9:12; 12:1

30:9 f Is. 55:3; Ezek. 34:23; 37:24; Hos. 3:5

30:9 g (Luke 1:69; Acts 2:30; 13:23)

30:10 h Is. 41:13; 43:5; 44:2; Jer. 46:27, 28

30:10 i Jer. 3:18

30:11 j (Is. 43:2–5)

30:11 k Amos 9:8

30:11 l Jer. 4:27; 46:27, 28

30:11 m Ps. 6:1; Is. 27:8; Jer. 10:24; 46:28

30:12 n 2 Chr. 36:16; Jer. 15:18

30:13 o Jer. 8:22

30:14 p Jer. 22:20, 22; Lam. 1:2

30:14 q Job 13:24; 16:9; 19:11

30:14 r Job 30:21

30:14 s Jer. 5:6

30:15 t Jer. 15:18

30:16 u Ex. 23:22; Is. 41:11; Jer. 10:25

30:16 v Is. 14:2; Joel 3:8

30:16 w Is. 33:1; Ezek. 39:10

30:16 x Jer. 2:3

30:17 y Ex. 15:26; Ps. 107:20; Is. 30:26; Jer. 33:6

30:18 z Ps. 102:13

30:18 4 ruins

30:19 a Ps. 126:1, 2; Is. 51:11; Jer. 31:4; Zeph. 3:14

30:19 b Is. 49:19–21; Jer. 23:3; 33:22; Zech. 10:8

30:20 c Is. 1:26

30:21 d Gen. 49:10

30:21 e Num. 16:5; Ps. 65:4

30:22 f Ex. 6:7; Jer. 32:38; Ezek. 36:28; Hos. 2:23; Zech. 13:9

30:23 g Jer. 23:19, 20; 25:32

30:23 5 Or sweeping

30:24 h Gen. 49:1

Jeremiah 31

31:1 a Jer. 30:24

31:1 b Jer. 30:22

31:2 c Ex. 33:14; Num. 10:33; Deut. 1:33; Josh. 1:13; Ps. 95:11; Is. 63:14

31:3 d Deut. 4:37; 7:8; Mal. 1:2

31:3 e Is. 43:4; Rom. 11:28

31:3 f Hos. 11:4

31:3 1 Lit. from afar

31:4 g Jer. 33:7

31:4 h Ex. 15:20; Judg. 11:34; Ps. 149:3

31:5 i Ps. 107:37; Is. 65:21; Ezek. 28:26; Amos 9:14

31:5 2 Lit. treat them as common

31:6 j (Is. 2:3; Jer. 31:12; 50:4, 5; Mic. 4:2)

31:7 k Is. 12:5, 6

31:8 l Jer. 3:12, 18; 23:8

31:8 m Deut. 30:4; Is. 43:6; Ezek. 20:34, 41; 34:13

31:9 n (Ps. 126:5; Jer. 50:4)

31:9 o Is. 35:8; 43:19; 49:10, 11

31:9 p Ex. 4:22

31:10 q Is. 40:11; Ezek. 34:12–14

31:10 3 Or coastlands

31:11 r Is. 44:23; 48:20; Jer. 15:21; 50:19

31:11 s Is. 49:24

31:12 t Ezek. 17:23

31:12 u Hos. 3:5

31:12 v Is. 58:11

31:12 w Is. 35:10; 65:19; (John 16:22; Rev. 21:4)

31:14 4 Fill to the full

31:15 x Matt. 2:17, 18

31:15 y Josh. 18:25; Judg. 4:5; Is. 10:29; Jer. 40:1

31:15 z Gen. 37:35

31:15 a Jer. 10:20

31:16 b (Is. 25:8; 30:19)

31:17 c Jer. 29:11

31:18 d Job 5:17; Ps. 94:12

31:18 e Ps. 80:3, 7, 19; Jer. 17:4; Lam. 5:21; (Acts 3:26)

31:19 f Deut. 30:2

31:19 g Ezek. 36:31; (Zech. 12:10)

31:20 h Gen. 43:30; Deut. 32:36; Judg. 10:16; Is. 63:15; Hos. 11:8

31:20 i Is. 57:18; Jer. 3:12; 12:15; (Hos. 14:4); Mic. 7:18

31:20 5 Lit. inward parts

31:21 j Jer. 50:5

31:21 6 Or Return

31:22 k Jer. 2:18, 23, 36

31:22 l Jer. 3:6, 8, 11, 12, 14, 22

31:23 m Ps. 122:5–8; Is. 1:26

31:23 n (Zech. 8:3)

31:24 o Jer. 33:12

31:25 7 fully satisfied

31:26 p Prov. 3:24

31:27 q Ezek. 36:9–11; Hos. 2:23

31:28 r Jer. 44:27; Dan. 9:14

31:28 s Jer. 1:10; 18:7

31:28 t Jer. 24:6

31:29 u Lam. 5:7; Ezek. 18:2, 3

31:30 v Deut. 24:16; 2 Chr. 25:4; Is. 3:11; (Ezek. 18:4, 20; Gal. 6:5, 7)

31:31 w Jer. 32:40; 33:14; Ezek. 37:26; Heb. 8:8–12; 10:16, 17

31:32 x Deut. 1:31; Is. 63:12

31:32 8 So with MT, Tg., Vg.; LXX, Syr. and I turned away from them

31:33 y Jer. 32:40; Heb. 10:16

31:33 z Ps. 40:8; (Ezek. 11:19; 36:26, 27; 2 Cor. 3:3)

31:33 a Jer. 24:7; 30:22; 32:38

31:33 9 Lit. inward parts

31:34 b Is. 11:9; 54:13; Jer. 24:7; Hab. 2:14; (John 6:45; 1 Cor. 2:10; 1 John 2:20)

31:34 c Jer. 33:8; 50:20; Mic. 7:18; (Acts 10:43; 13:39; Rom. 11:27)

31:35 d Gen. 1:14–18; Deut. 4:19; Ps. 72:5, 17; 89:2, 36; 119:91

31:35 e Is. 51:15

31:35 f Jer. 10:16

31:36 g Ps. 148:6; Is. 54:9, 10; Jer. 33:20

31:37 h Is. 40:12; Jer. 33:22

31:37 i Jer. 33:24–26; (Rom. 11:2–5, 26, 27)

31:38 j Neh. 3:1; 12:39; Zech. 14:10

31:39 k Ezek. 40:8; Zech. 2:1, 2

31:40 l 2 Kin. 11:16; 2 Chr. 23:15; Neh. 3:28

31:40 m (Joel 3:17); Zech. 14:20

Jeremiah 32

32:1 a 2 Kin. 25:1, 2; Jer. 39:1, 2

32:2 b Neh. 3:25; Jer. 33:1; 37:21; 39:14

32:3 c Jer. 26:8, 9

32:3 d Jer. 21:3–7; 34:2

32:4 e 2 Kin. 25:4–7; Jer. 34:3; 38:18, 23; 39:5; 52:9

32:4 f Jer. 39:5

32:4 1 Lit. mouth to mouth

32:5 g Jer. 27:22; 39:7; Ezek. 12:12, 13

32:5 h Jer. 27:22

32:5 i Jer. 21:4; 33:5

32:7 j Lev. 25:24, 25, 32; Ruth 4:4

32:9 k Gen. 23:16; Zech. 11:12

32:10 2 Lit. book

32:12 l Jer. 36:4

32:12 m Is. 8:2

32:13 n Jer. 36:4

32:15 o Ezra 2:1; (Jer. 31:5, 12, 14); Amos 9:14, 15; Zech. 3:10

32:17 p 2 Kin. 19:15; Ps. 102:25; Is. 40:26–29; Jer. 27:5

32:17 q Gen. 18:14; Jer. 32:27; Zech. 8:6; Matt. 19:26; Mark 10:27; Luke 18:27

32:17 3 difficult

32:18 r Ex. 20:6; 34:7; Deut. 5:9, 10

32:18 s Ps. 50:1; (Is. 9:6); Jer. 20:11

32:18 t Jer. 10:16

32:19 u Is. 28:29

32:19 v Job 34:21; Ps. 33:13; Prov. 5:21; Jer. 16:17

32:19 w Ps. 62:12; Jer. 17:10; (Matt. 16:27; John 5:29)

32:19 4 deed

32:20 x Ex. 9:16; 1 Chr. 17:21; Is. 63:12; Jer. 13:11; Dan. 9:15

32:21 y Ex. 6:6; 2 Sam. 7:23; 1 Chr. 17:21; Ps. 136:11, 12

32:22 z Ex. 3:8, 17; Deut. 1:8; Ps. 105:9–11; Jer. 11:5

32:23 a (Neh. 9:26); Jer. 11:8; (Dan. 9:10–14)

32:24 b Jer. 14:12; Ezek. 14:21

32:27 c (Num. 16:22)

32:29 d 2 Chr. 36:19; Jer. 21:10; 37:8, 10; 52:13

32:29 e Jer. 19:13

32:30 f Deut. 9:7–12; Is. 63:10; Jer. 2:7; 3:25; 7:22–26; Ezek. 20:28

32:31 g 2 Kin. 23:27; 24:3; Jer. 27:10

32:32 h Ezra 9:7; Is. 1:4, 6; Dan. 9:8

32:32 i Jer. 23:14

32:33 j Jer. 2:27; 7:24

32:33 k Jer. 7:13

32:34 l 2 Kin. 21:1–7; Jer. 7:10–12, 30; 23:11; Ezek. 8:5, 6

32:34 5 The temple

32:35 m 2 Chr. 28:2, 3; 33:6; Jer. 7:31; 19:5

32:35 n Lev. 18:21; 1 Kin. 11:33; 2 Kin. 23:10; Acts 7:43

32:35 o Jer. 7:31

32:37 p Deut. 30:3; Jer. 23:3; 29:14; 31:10; 50:19; Ezek. 37:21

32:37 q Jer. 33:16

32:38 r (Jer. 24:7; 30:22; 31:33)

32:39 s (Jer. 24:7; Ezek. 11:19)

32:40 t Is. 55:3; Jer. 31:31; Ezek. 37:26

32:40 u Deut. 31:6, 8; (Ezek. 39:29; Jer. 31:33)

32:41 v Deut. 30:9; Is. 62:5; 65:19; Zeph. 3:17

32:41 w Jer. 24:6; 31:28; Amos 9:15

32:41 6 truly

32:42 x Jer. 31:28; Zech. 8:14, 15

32:43 y Jer. 33:10

32:44 z Jer. 17:26

32:44 a Jer. 33:7, 11

32:44 7 Heb. shephelah

32:44 8 Heb. Negev

Jeremiah 33

33:1 a Jer. 32:2, 3

33:2 b Is. 37:26

33:2 c Ex. 15:3; (Jer. 10:16); Amos 5:8; 9:6

33:2 1 Heb. YHWH

33:3 d Ps. 91:15; (Is. 55:6, 7); Jer. 29:12

33:3 2 inaccessible

33:4 e Is. 22:10; Jer. 32:24; Ezek. 4:2; 21:22; Hab. 1:10

33:5 f 2 Kin. 23:14; Jer. 21:4–7; 32:5

33:6 g Jer. 30:17; Hos. 6:1

33:7 h Ps. 85:1; Jer. 30:3; 32:44; Amos 9:14

33:7 i Is. 1:26; Jer. 24:6; 30:20; 31:4, 28; 42:10; Amos 9:14, 15

33:8 j Ps. 51:2; Is. 44:22; Jer. 50:20; Ezek. 36:25, 33; Mic. 7:18, 19; Zech. 13:1; (Heb. 9:11–14)

33:9 k Is. 62:7; Jer. 13:11

33:9 l Is. 60:5

33:10 m Jer. 32:43

33:11 n Jer. 7:34; 16:9; 25:10; Rev. 18:23

33:11 o 1 Chr. 16:8; 2 Chr. 5:13; Ezra 3:11; Ps. 136:1; Is. 12:4

33:11 p Lev. 7:12; Ps. 107:22; 116:17; Heb. 13:15

33:12 q Is. 65:10; (Jer. 31:24; 50:19; Ezek. 34:12–15; Zeph. 2:6, 7)

33:13 r Jer. 17:26; 32:44

33:13 s Lev. 27:32; (Luke 15:4)

33:14 t Jer. 23:5; 31:27, 31

33:14 u Is. 32:1; Jer. 29:10; 32:42; Ezek. 34:23–25; Hag. 2:6–9

33:15 v Is. 4:2; 11:1; Jer. 23:5; Zech. 3:8; 6:12, 13

33:16 3 Heb. YHWH Tsidkenu; cf. Jer. 23:5, 6

33:17 w 2 Sam. 7:16; 1 Kin. 2:4; Ps. 89:29; (Luke 1:32)

33:18 x Num. 3:5–10; Deut. 18:1; 24:8; Josh. 3:3; Ezek. 44:15

33:18 y (Rom. 12:1; 15:16; 1 Pet. 2:5, 9; Rev. 1:6)

33:18 4 burn

33:21 z 2 Sam. 23:5; 2 Chr. 7:18; 21:7; Ps. 89:34

33:22 a Gen. 15:5; 22:17; Jer. 31:37

33:22 b Jer. 30:19; Ezek. 36:10, 11

33:22 c Is. 66:21; Jer. 33:18

33:24 d Neh. 4:2–4; Esth. 3:6–8; Ps. 44:13, 14; 83:4; Ezek. 36:2

33:25 e Gen. 8:22; Jer. 33:20

33:25 f Ps. 74:16; 104:19

33:26 g Jer. 31:37

33:26 h Rom. 11:1, 2

Jeremiah 34

34:1 a 2 Kin. 25:1; Jer. 32:1, 2; 39:1; 52:4

34:1 b Jer. 1:15; 25:9; Dan. 2:37, 38

34:2 c 2 Chr. 36:11, 12; Jer. 22:1, 2; 37:1, 2

34:2 d 2 Kin. 25:9; Jer. 21:10; 32:3, 28

34:3 e 2 Kin. 25:4, 5; Jer. 21:7; 52:7–11

34:3 f 2 Kin. 25:6, 7; Jer. 32:4; 39:5, 6

34:3 1 Lit. mouth to mouth

34:5 g 2 Chr. 16:14; 21:19

34:5 h Dan. 2:46

34:5 i Jer. 22:18

34:7 j 2 Kin. 18:13; 19:8; 2 Chr. 11:5, 9

34:8 k Ex. 21:2; Lev. 25:10; Neh. 5:1–13; Is. 58:6; Jer. 34:14, 17

34:9 l Neh. 5:11

34:9 m Lev. 25:39–46

34:13 n Ex. 24:3, 7, 8; Deut. 5:2, 3, 27; Jer. 31:32

34:14 o Ex. 21:2; 23:10; Deut. 15:12; 1 Kin. 9:22

34:14 2 Or sold himself

34:15 p 2 Kin. 23:3; Neh. 10:29

34:15 q Jer. 7:10

34:15 3 Lit. today

34:16 r Ex. 20:7; Lev. 19:12

34:17 s Lev. 26:34, 35; Esth. 7:10; Dan. 6:24; (Matt. 7:2; Gal. 6:7); James 2:13

34:17 t Jer. 32:24, 36

34:17 u Deut. 28:25, 64; Jer. 29:18

34:18 v Gen. 15:10, 17

34:19 4 Or officers

34:20 w 2 Kin. 25:19–21; Jer. 22:25

34:20 x Deut. 28:26; 1 Sam. 17:44, 46; 1 Kin. 14:11; 16:4; Ps. 79:2; Jer. 7:33; 16:4; 19:7

34:21 y Jer. 37:5–11; 39:4–7

34:22 z Jer. 37:8, 10

34:22 a Jer. 38:3; 39:1, 2, 8; 52:7, 13

34:22 b Jer. 9:11; 44:2, 6

Jeremiah 35

35:2 a 2 Sam. 4:2; 2 Kin. 10:15; 1 Chr. 2:55

35:2 b 1 Kin. 6:5, 8; 1 Chr. 9:26, 33

35:4 c 2 Kin. 12:9; 25:18; 1 Chr. 9:18, 19

35:4 1 Lit. threshold

35:6 d 2 Kin. 10:15, 23

35:6 e Lev. 10:9; Num. 6:2–4; Judg. 13:7, 14; Prov. 31:4; Ezek. 44:21; Luke 1:15

35:7 f Ex. 20:12; Eph. 6:2, 3

35:8 g (Prov. 1:8, 9; 4:1, 2, 10; 6:20; Eph. 6:1; Col. 3:20)

35:11 h Jer. 4:5–7; 8:14

35:13 i (Is. 28:9–12); Jer. 6:10; 17:23; 32:33

35:13 2 listen to

35:14 j 2 Chr. 36:15

35:14 k Jer. 7:13; 25:3

35:14 3 listen to

35:15 l Jer. 26:4, 5; 29:19

35:15 m (Is. 1:16, 17); Jer. 18:11; 25:5, 6; (Ezek. 18:30–32); Acts 26:20

35:15 n Jer. 7:7; 25:5, 6

35:16 o (Heb. 12:9)

35:17 p Prov. 1:24; Is. 65:12; 66:4; Jer. 7:13

35:19 q (Ex. 20:12); Jer. 15:19; (Luke 21:36; Eph. 6:2, 3)

Jeremiah 36

36:1 a 2 Kin. 24:1; 2 Chr. 36:5–7; Jer. 25:1, 3; 45:1; Dan. 1:1

36:2 b Is. 8:1; Ezek. 2:9; Zech. 5:1

36:2 c Jer. 30:2; Hab. 2:2

36:2 d Jer. 25:15

36:2 e Jer. 25:3

36:3 f Jer. 26:3; Ezek. 12:3

36:3 g (Deut. 30:2, 8; 1 Sam. 7:3); Is. 55:7; Jer. 18:8; Jon. 3:8

36:4 h Jer. 32:12

36:4 i Jer. 45:1

36:4 1 Lit. from Jeremiah’s mouth

36:6 j Lev. 16:29; 23:27–32; Acts 27:9

36:6 2 Lit. from my mouth

36:10 k Jer. 26:10

36:10 3 Lit. ears

36:12 l Jer. 41:1

36:12 m Jer. 26:22

36:17 4 Lit. with his mouth

36:22 n Judg. 3:20; Amos 3:15

36:24 o (Ps. 36:1); Jer. 36:16

36:24 p Gen. 37:29, 34; 2 Sam. 1:11; 1 Kin. 21:27; 2 Kin. 19:1, 2; 22:11; Is. 36:22; 37:1; Jon. 3:6

36:26 5 Or son of Hammelech

36:27 6 Lit. from Jeremiah’s mouth

36:29 q Jer. 32:3

36:29 r Jer. 25:9–11; 26:9

36:30 s Jer. 22:30

36:30 t Jer. 22:19

36:31 7 Lit. seed

36:32 8 Lit. from Jeremiah’s mouth

Jeremiah 37

37:1 a 2 Kin. 24:17; 1 Chr. 3:15; 2 Chr. 36:10; Jer. 22:24

37:2 b 2 Kin. 24:19, 20; 2 Chr. 36:12–16; (Prov. 29:12)

37:3 c Jer. 21:1, 2; 29:25; 52:24

37:3 d 1 Kin. 13:6; Jer. 42:2; Acts 8:24

37:5 e 2 Kin. 24:7; Jer. 37:7; Ezek. 17:15

37:7 f Is. 36:6; Jer. 21:2; Ezek. 17:17

37:8 g 2 Chr. 36:19; Jer. 34:22

37:10 h Lev. 26:36–38; Is. 30:17; Jer. 21:4, 5

37:14 1 a lie

37:15 i Jer. 20:2; (Matt. 21:35)

37:15 j Gen. 39:20; 2 Chr. 16:10; 18:26; Jer. 38:26; Acts 5:18

37:16 k Jer. 38:6

37:17 l 2 Kin. 25:4–7; Jer. 21:7; Ezek. 12:12, 13; 17:19–21

37:21 m Jer. 32:2; 38:13, 28

37:21 n 2 Kin. 25:3; Jer. 38:9; 52:6

Jeremiah 38

38:1 a Jer. 37:3

38:1 b Jer. 21:1

38:1 c Jer. 21:8

38:1 1 Jehucal, Jer. 37:3

38:2 d Jer. 21:9

38:3 e Jer. 21:10; 32:3

38:3 f Jer. 34:2

38:4 g Jer. 26:11

38:4 2 Is discouraging

38:4 3 Well-being; lit. peace

38:6 h Jer. 37:21; Lam. 3:55

38:6 4 Or son of Hammelech

38:7 i Jer. 39:16

38:7 5 Or officers

38:9 j Jer. 37:21

38:13 k Neh. 3:25; Jer. 37:21; Acts 23:35; 24:27; 28:16, 30

38:14 l Jer. 21:1, 2; 37:17

38:16 m Num. 16:22; Is. 57:16; Zech. 12:1; (Acts 17:25, 28)

38:17 n 2 Kin. 24:12

38:17 o Jer. 39:3

38:17 6 Lit. go out

38:18 p Jer. 32:4; 34:3

38:18 7 Lit. go out

38:19 q Jer. 39:9

38:19 r 1 Sam. 31:4

38:20 s Jer. 40:9

38:21 8 Lit. go out

38:22 t Jer. 8:10

38:22 9 Or misled

38:22 10 Deserted you

38:23 u Jer. 39:6; 41:10

38:23 v Jer. 39:5

38:26 w Jer. 37:20

38:26 x Jer. 37:15

38:28 y (Ps. 23:4); Jer. 37:21; 39:14

Jeremiah 39

39:1 a 2 Kin. 25:1–12; Jer. 52:4; Ezek. 24:1, 2

39:2 b Jer. 1:3

39:2 1 city wall was breached

39:3 c Jer. 1:15; 38:17

39:3 2 A title, probably Chief Officer; also v. 13

39:3 3 A title, probably Troop Commander; also v. 13

39:4 d 2 Kin. 25:4; Is. 30:16; Jer. 52:7; Amos 2:14

39:4 4 Or Arabah; the Jordan Valley

39:5 e Jer. 21:7; 32:4; 38:18, 23

39:5 f 2 Kin. 23:33; Jer. 52:9, 26, 27

39:6 g Deut. 28:34

39:6 h Jer. 34:19–21

39:7 i 2 Kin. 25:7; Jer. 52:11; Ezek. 12:13

39:7 5 chains

39:8 j 2 Kin. 25:9; Jer. 38:18; 52:13

39:8 k Jer. 21:10

39:8 l 2 Kin. 25:10; Neh. 1:3; Jer. 52:14

39:9 m 2 Kin. 25:8, 11, 12, 20

39:9 n Jer. 38:19

39:10 o Jer. 40:7

39:10 6 Lit. on that day

39:12 p Jer. 1:18, 19; 15:20, 21

39:14 q Jer. 38:28

39:14 r Jer. 40:5

39:14 s 2 Kin. 22:12, 14; 2 Chr. 34:20; Jer. 26:24

39:16 t Jer. 38:7, 12

39:16 u Jer. 21:10; (Dan. 9:12; Zech. 1:6)

39:18 v Jer. 21:9; 45:5

39:18 w 1 Chr. 5:20; Ps. 37:40; (Jer. 17:7, 8)

Jeremiah 40

40:1 a Jer. 39:9, 11

40:2 b Jer. 50:7

40:3 c Deut. 29:24, 25; Jer. 50:7; Dan. 9:11; (Rom. 2:5)

40:4 d Jer. 39:12

40:4 e Gen. 20:15

40:4 1 Or are

40:5 f Jer. 39:14

40:5 g 2 Kin. 25:22; Jer. 41:10

40:6 h Jer. 39:14

40:6 i Judg. 20:1; 1 Sam. 7:5; 2 Chr. 16:6

40:7 j 2 Kin. 25:23, 24

40:7 k Jer. 39:10

40:8 l Jer. 41:1–10

40:8 m Jer. 41:11; 43:2

40:8 n Jer. 42:1

40:8 o Deut. 3:14; Josh. 12:5; 2 Sam. 10:6

40:8 2 Jaazaniah, 2 Kin. 25:23

40:9 p Jer. 27:11; 38:17–20

40:12 q Jer. 43:5

40:14 r Jer. 41:10

40:14 3 Or Certainly you know that

40:15 s Jer. 42:2

Jeremiah 41

41:1 a 2 Kin. 25:25

41:1 b Jer. 40:6, 10

41:1 1 Lit. seed

41:2 c 2 Sam. 3:27; 20:9, 10; 2 Kin. 25:25; Ps. 41:9; 109:5; John 13:18

41:2 d Jer. 26:24

41:2 e Jer. 40:5

41:5 f Lev. 19:27, 28; Deut. 14:1; Is. 15:2

41:5 g 1 Sam. 1:7; 2 Kin. 25:9; Neh. 10:34, 35

41:7 h Ps. 55:23; Is. 59:7; Ezek. 22:27; 33:24, 26

41:7 2 Or cistern

41:9 i 1 Kin. 15:22; 2 Chr. 16:6

41:9 3 Or cistern

41:10 j Jer. 40:11, 12

41:10 k Jer. 43:6

41:10 l Jer. 40:7

41:10 m Jer. 40:14

41:11 n Jer. 40:7, 8, 13–16

41:12 o 2 Sam. 2:13

41:16 p Jer. 40:11, 12; 43:4–7

41:17 q 2 Sam. 19:37, 38

41:17 r Jer. 43:7

41:18 s Jer. 40:5

Jeremiah 42

42:1 a Jer. 40:8, 13; 41:11

42:2 b Jer. 15:11

42:2 c Ex. 8:28; 1 Sam. 7:8; 12:19; 1 Kin. 13:6; Is. 37:4; Jer. 37:3; Acts 8:24; (James 5:16)

42:2 d Lev. 26:22; Deut. 28:62; Is. 1:9; Lam. 1:1

42:3 e Ezra 8:21

42:4 f 1 Kin. 22:14; Jer. 23:28

42:4 g 1 Sam. 3:17, 18; Ps. 40:10; Acts 20:20

42:5 h Gen. 31:50; Judg. 11:10; Jer. 43:2; Mic. 1:2; Mal. 2:14; 3:5

42:6 i Ex. 24:7; Deut. 5:27; Josh. 24:24

42:6 j Deut. 5:29, 33; 6:3; Jer. 7:23

42:6 1 Lit. good

42:6 2 Lit. evil

42:10 k Jer. 24:6; 31:28; 33:7; Ezek. 36:36

42:10 l Deut. 32:36; (Jer. 18:8)

42:11 m Num. 14:9; 2 Chr. 32:7, 8; Is. 8:9, 10; 43:2, 5; Jer. 1:19; 15:20; Rom. 8:31

42:12 n Neh. 1:11; Ps. 106:46; Prov. 16:7

42:13 o Jer. 44:16

42:14 p Is. 31:1; Jer. 41:17; 43:7

42:15 q Deut. 17:16; Jer. 44:12–14

42:15 r Luke 9:51

42:15 3 Or surely

42:16 s Jer. 44:13, 27; Ezek. 11:8; Amos 9:1–4

42:17 t Jer. 44:14, 28

42:18 u 2 Chr. 36:16–19; Jer. 7:20

42:18 v Deut. 29:21; Is. 65:15; Jer. 18:16; 24:9; 26:6; 29:18, 22; 44:12

42:19 w Deut. 17:16; Is. 30:1–7

42:19 4 warned

42:20 5 Lit. used deceit against your souls

42:21 x Is. 30:1–7

42:22 y Jer. 42:17; Ezek. 6:11

Jeremiah 43

43:1 a Jer. 42:9–18

43:2 b Jer. 42:1

43:3 c Jer. 36:4; 45:1

43:3 1 Or incited

43:4 d 2 Kin. 25:26

43:5 e Jer. 40:11, 12

43:6 f Jer. 41:10

43:6 g Jer. 39:10; 40:7

43:7 h Jer. 42:19

43:7 i Jer. 2:16; 44:1

43:8 j Jer. 44:1–30

43:9 2 Or mortar

43:10 k Jer. 25:9; 27:6; Ezek. 29:18, 20

43:11 l Is. 19:1–25; Jer. 25:15–19; 44:13; 46:1, 2, 13–26; Ezek. 29:19, 20

43:11 m Jer. 15:2; Zech. 11:9

43:12 n Ex. 12:12; Is. 19:1; Jer. 46:25; Ezek. 30:13

43:12 3 So with MT, Tg.; LXX, Syr., Vg. He

43:13 4 Lit. House of the Sun, ancient On, later called Heliopolis

Jeremiah 44

44:1 a Ex. 14:2; Jer. 46:14

44:1 b Jer. 43:7; Ezek. 30:18

44:1 c Is. 19:13; Jer. 2:16; 46:14; Ezek. 30:13, 16; Hos. 9:6

44:1 d Is. 11:11; Ezek. 29:14; 30:14

44:1 1 Ancient Memphis

44:2 e Is. 6:11; Jer. 4:7; 9:11; 34:22; Mic. 3:12

44:3 f Jer. 19:4

44:3 g Deut. 13:6; 32:17

44:4 h 2 Chr. 36:15; Jer. 7:25; 25:4; 26:5; 29:19; Zech. 7:7

44:6 2 Or became a ruin

44:7 i Num. 16:38; Jer. 7:19; (Ezek. 33:11); Hab. 2:10

44:8 j 2 Kin. 17:15–17; Jer. 25:6, 7; 44:3; 1 Cor. 10:21, 22

44:8 k 1 Kin. 9:7, 8; 2 Chr. 7:20; Jer. 42:18

44:10 l 2 Chr. 36:12; Jer. 6:15; 8:12; Dan. 5:22

44:10 m (Prov. 28:14)

44:10 3 Lit. crushed

44:11 n Lev. 17:10; 20:5, 6; Jer. 21:10; Amos 9:4

44:11 4 destroying

44:12 o Jer. 42:15–17, 22

44:12 p Is. 65:15; Jer. 42:18

44:13 q Jer. 43:11

44:14 r Jer. 22:26, 27

44:14 s (Is. 4:2; 10:20); Jer. 44:28; (Rom. 9:27)

44:14 5 Lit. lift up their soul

44:16 t Jer. 6:16

44:17 u Num. 30:12; Deut. 23:23; Judg. 11:36

44:17 v 2 Kin. 17:16; Jer. 7:18

44:17 6 Lit. bread

44:19 w Jer. 7:18

44:22 x Jer. 25:11, 18, 38

44:23 y 1 Kin. 9:9; Neh. 13:18; Jer. 44:2; Dan. 9:11, 12

44:26 z Gen. 22:16; Deut. 32:40, 41; Jer. 22:5; Amos 6:8; Heb. 6:13

44:26 a Jer. 10:6

44:26 b Neh. 9:5; Ps. 50:16; Ezek. 20:39

44:27 c Jer. 1:10; 31:28; Ezek. 7:6

44:28 d Is. 10:19; 27:12, 13

44:29 e (Ps. 33:11)

44:30 f Jer. 46:25, 26; Ezek. 29:3; 30:21

44:30 g 2 Kin. 25:4–7; Jer. 39:5

Jeremiah 45

45:1 a Jer. 36:1, 4, 32

45:1 b Jer. 32:12, 16; 43:3

45:1 c Jer. 25:1; 36:1; 46:2

45:1 1 Lit. from Jeremiah’s mouth

45:3 d Ps. 6:6; 69:3; (2 Cor. 4:1, 16; Gal. 6:9)

45:4 e Is. 5:5; Jer. 1:10; 11:17; 18:7–10; 31:28

45:5 f Jer. 25:17–26

45:5 g Jer. 21:9; 38:2; 39:18

Jeremiah 46

46:1 a Jer. 25:15

46:2 b Jer. 25:17–19; Ezek. 29:2—32:32

46:2 c 2 Kin. 23:33–35

46:2 d 2 Kin. 23:29; 24:7; 2 Chr. 35:20

46:2 e Jer. 45:1

46:3 1 Set in order

46:3 2 A small shield

46:4 f Is. 21:5; Jer. 51:11, 12; Joel 3:9; Nah. 2:1; 3:14

46:5 g Jer. 49:29

46:6 h Jer. 46:12, 16; Dan. 11:19

46:7 i Is. 8:7, 8; Jer. 47:2; Dan. 11:22

46:9 j Is. 66:19

46:9 3 Heb. Cush

46:9 4 Heb. Put

46:10 k Is. 13:6; Joel 1:15

46:10 l Deut. 32:42; Is. 31:8; Jer. 12:12

46:10 m Is. 34:6; Zeph. 1:7; Ezek. 39:17

46:10 5 Filled to the full

46:11 n Jer. 8:22

46:11 o Is. 47:1; Jer. 31:4, 21

46:11 p Ezek. 30:21

46:12 q Jer. 2:36; Nah. 3:8–10

46:13 r Is. 19:1; Jer. 43:10, 11; Ezek. 29:1–21

46:14 s Jer. 44:1

46:14 t Ezek. 30:18

46:14 6 Ancient Memphis

46:16 u Lev. 26:36, 37; Jer. 46:6

46:16 v Jer. 51:9

46:18 w Is. 47:4; Jer. 48:15; Mal. 1:14

46:19 x Jer. 48:18

46:19 y Is. 20:4

46:19 7 Ancient Memphis

46:20 z Hos. 10:11

46:20 a Jer. 1:14

46:21 b (Ps. 37:13); Jer. 50:27

46:21 8 Lit. calves of the stall

46:22 c (Is. 29:4)

46:23 d Is. 10:34

46:23 e Judg. 6:5; 7:12; Joel 2:25

46:24 f Jer. 1:15

46:25 g Ezek. 30:14–16; Nah. 3:8

46:25 h Ex. 12:12; Jer. 43:12, 13; Ezek. 30:13; Zeph. 2:11

46:25 i Is. 30:1–5; 31:1–3

46:25 9 A sun god

46:25 10 Ancient Thebes

46:26 j Jer. 44:30; Ezek. 32:11

46:26 k Ezek. 29:8–14

46:27 l Is. 41:13, 14; 43:5; 44:2; Jer. 30:10, 11

46:27 m Is. 11:11; Jer. 23:3, 4; Mic. 7:12

46:28 n Jer. 10:24; Amos 9:8, 9

46:28 o Jer. 30:11

Jeremiah 47

47:1 a Is. 14:29–31; Ezek. 25:15–17; Zeph. 2:4, 5; Zech. 9:6

47:1 b Amos 1:6

47:2 c Is. 8:7, 8; Jer. 46:7, 8

47:2 d Jer. 1:14

47:3 e Judg. 5:22; Jer. 8:16; Nah. 3:2

47:3 1 Lit. From sinking hands

47:4 f Is. 14:29–31

47:4 g Is. 23:1–18; Jer. 25:22; Ezek. 26:1–21; 28:20–24; Amos 1:9, 10; Zech. 9:2–4

47:4 h Ezek. 25:16; Amos 1:8

47:4 i Gen. 10:14; Deut. 2:23; Amos 9:7

47:4 2 Crete

47:5 j Jer. 48:37; Mic. 1:16; Zeph. 2:4

47:5 k Judg. 1:18; Jer. 25:20; Amos 1:7, 8; Zech. 9:5

47:6 l Deut. 32:41; Judg. 7:20; Jer. 12:12; Ezek. 21:3–5

47:7 m Is. 10:6; Ezek. 14:17

47:7 n Mic. 6:9

47:7 3 Lit. you

Jeremiah 48

48:1 a Is. 15:1—16:14; 25:10; Ezek. 25:8–11; Amos 2:1–3; Zeph. 2:8–11

48:1 b Is. 15:2

48:1 c Num. 32:37; Jer. 48:23; Ezek. 25:9

48:1 1 Heb. Misgab

48:2 d Is. 16:14

48:2 e Is. 15:4; Jer. 49:3

48:2 f Is. 10:31

48:2 2 A city of Moab

48:3 g Is. 15:5; Jer. 48:5, 34

48:4 3 So with MT, Tg., Vg.; LXX Proclaim it in Zoar

48:5 h Is. 15:5

48:6 i Jer. 17:6

48:6 4 Or Aroer, a city of Moab

48:7 j Ps. 52:7; Is. 59:4; Jer. 9:23; (1 Tim. 6:17)

48:7 k Num. 21:29; Judg. 11:24; Jer. 48:13

48:7 l Jer. 49:3

48:8 m Jer. 6:26

48:9 n Ps. 55:6

48:10 o Judg. 5:23; 1 Sam. 15:3, 9; 1 Kin. 20:42

48:11 p Zeph. 1:12

48:11 5 Heb. uses masc. and fem. pronouns interchangeably in this chapter.

48:12 6 Lit. tippers of wine bottles

48:13 q 1 Kin. 11:7

48:13 r Hos. 10:6

48:13 s 1 Kin. 12:29; 13:32–34; Hos. 8:5, 6

48:14 t Is. 16:6

48:15 u (Is. 40:30, 31); Jer. 50:27

48:15 v Jer. 46:18; 51:57; Mal. 1:14

48:17 w Is. 9:4; 14:4, 5

48:18 x Is. 47:1

48:18 y Num. 21:30; Josh. 13:9, 17; Is. 15:2; Jer. 48:22

48:19 z Deut. 2:36; Josh. 12:2; Is. 17:2

48:19 a 1 Sam. 4:13, 14, 16

48:20 b Is. 16:7

48:20 c Num. 21:13

48:24 d Jer. 48:41; Amos 2:2

48:25 e Ps. 75:10; Zech. 1:19–21

48:25 f Ezek. 30:21

48:25 7 Strength

48:26 g Jer. 25:15

48:27 h Zeph. 2:8

48:27 i Jer. 2:26

48:27 j Lam. 2:15; (Mic. 7:8–10)

48:28 k Ps. 55:6, 7

48:28 l Song 2:14

48:29 m Is. 16:6; Zeph. 2:8, 10

48:29 n Jer. 49:16

48:30 o Is. 16:6; Jer. 50:36

48:30 8 idle talk

48:31 p Is. 15:5; 16:7, 11

48:31 9 So with DSS, LXX, Vg.; MT He

48:32 q Is. 16:8, 9

48:32 r Num. 21:32; Is. 16:10

48:33 s Is. 16:10; Jer. 25:10; Joel 1:12

48:33 10 cease

48:34 t Is. 15:4–6

48:34 u Num. 32:3, 37

48:34 v Is. 15:5, 6

48:34 11 Or The Third Eglath, an unknown city, Is. 15:5

48:35 w Is. 15:2; 16:12

48:35 12 Places for pagan worship

48:36 x Is. 15:5; 16:11

48:36 y Is. 15:7

48:37 z Is. 15:2, 3; Jer. 16:6; 41:5; 47:5

48:37 a Gen. 37:34; Is. 15:3; 20:2

48:38 b Is. 15:3

48:38 c Jer. 22:28

48:40 d Deut. 28:49; Jer. 49:22; Hos. 8:1; Hab. 1:8

48:40 e Is. 8:8

48:41 f Is. 13:8; 21:3; Jer. 30:6; Mic. 4:9, 10

48:42 g Ps. 83:4; Jer. 48:2

48:43 h Is. 24:17, 18; Lam. 3:47

48:44 i 1 Kin. 19:17; Is. 24:18; Amos 5:19

48:44 j Jer. 11:23

48:45 k Num. 21:28, 29

48:45 l Num. 21:21, 26; Ps. 135:11

48:45 m Num. 24:17

48:46 n Num. 21:29

48:47 o Jer. 49:6, 39

Jeremiah 49

49:1 a Deut. 23:3, 4; 2 Chr. 20:1; Jer. 25:21; Ezek. 21:28–32; 25:1–7

49:1 b Amos 1:13–15; Zeph. 2:8–11

49:1 1 Heb. Malcam, lit. their king; an Ammonite god, 1 Kin. 11:5; Molech, Lev. 18:21

49:2 c Amos 1:13–15

49:2 d Ezek. 25:5

49:2 2 Lit. daughters

49:3 e Jer. 48:2

49:3 f Is. 32:11; Jer. 48:37

49:3 g Jer. 48:7

49:3 3 See v. 1

49:4 h Jer. 9:23

49:4 i Jer. 3:14

49:4 j Jer. 48:7

49:4 k Jer. 21:13

49:4 4 Lit. Your valley is flowing

49:6 l Jer. 48:47

49:7 m Gen. 25:30; 32:3; Is. 34:5, 6; Jer. 25:21; Ezek. 25:12–14; 35:1–15; Joel 3:19; Amos 1:11, 12; Obad. 1–9, 15, 16

49:7 n Gen. 36:11; Job 2:11

49:7 o Is. 19:11

49:7 p Jer. 8:9

49:8 q Is. 21:13; Jer. 25:23

49:9 r Obad. 5, 6

49:10 s Obad. 5, 6; Mal. 1:3

49:10 t Is. 17:14

49:12 u Jer. 25:29; Obad. 16

49:13 v Gen. 22:16; Is. 45:23; Jer. 44:26; Amos 6:8

49:13 w Gen. 36:33; 1 Chr. 1:44; Is. 34:6; 63:1; Amos 1:12

49:13 5 ruin

49:13 6 ruins

49:14 x Obad. 1–4

49:16 y Jer. 48:29

49:16 z Obad. 3, 4

49:16 a Job 39:27; Is. 14:13–15

49:16 b Amos 9:2

49:17 c Jer. 18:16; 49:13; 50:13; Ezek. 35:7

49:18 d Gen. 19:24, 25; Deut. 29:23; Jer. 50:40; Amos 4:11; Zeph. 2:9

49:19 e Jer. 50:44

49:19 f Josh. 3:15; Jer. 12:5

49:19 g Ex. 15:11; Is. 46:9

49:19 h Job 41:10

49:19 7 Or thicket

49:20 i Is. 14:24, 27; Jer. 50:45

49:20 8 Or drag them away

49:21 j Jer. 50:46; Ezek. 26:15, 18

49:22 k Jer. 48:40, 41

49:23 l Is. 17:1–3; Amos 1:3, 5; Zech. 9:1, 2

49:23 m Jer. 39:5; Zech. 9:2

49:23 n (Is. 57:20)

49:23 9 anxiety

49:24 o Is. 13:8; Jer. 4:31; 6:24; 48:21

49:24 10 childbirth

49:25 p Jer. 33:9

49:26 q Jer. 50:30; Amos 4:10

49:27 r Amos 1:4

49:28 s Gen. 25:13; Ps. 120:5; Is. 21:16, 17; Jer. 2:10; Ezek. 27:21

49:28 t Judg. 6:3; Job 1:3

49:29 u Ps. 120:5

49:29 v Jer. 46:5

49:31 w Ezek. 38:11

49:31 x Num. 23:9; Deut. 33:28; Mic. 7:16

49:32 y Ezek. 5:10

49:32 11 Lit. cut off at the corner, Jer. 9:26; 25:23

49:33 z Jer. 9:11; 10:22; Zeph. 2:9, 12–15; Mal. 1:3

49:34 a Gen. 10:22; Jer. 25:25; Ezek. 32:24; Dan. 8:2

49:34 b 2 Kin. 24:17, 18; Jer. 28:1

49:35 c Ps. 46:9; Is. 22:6

49:35 12 Power

49:37 d Jer. 9:16

49:38 e Jer. 43:10

49:39 f Jer. 48:47

Jeremiah 50

50:1 a Gen. 10:10; 11:9; 2 Kin. 17:24; Is. 13:1; 47:1; Dan. 1:1; Rev. 14:8

50:2 b Is. 21:9

50:2 c Is. 46:1; Jer. 51:44

50:2 d Jer. 43:12, 13

50:2 1 lift

50:2 2 Or Marduk; a Babylonian god

50:3 e Jer. 51:48; Dan. 5:30, 31

50:3 f Is. 13:17, 18, 20

50:3 3 Or wander

50:4 g Ezra 2:1; Is. 11:12, 13; Jer. 3:18; 31:31; 33:7; Hos. 1:11

50:4 h Ezra 3:12, 13; (Ps. 126:5); Jer. 31:9; (Zech. 12:10)

50:4 i Hos. 3:5

50:5 j Jer. 31:31

50:6 k Is. 53:6; (Ezek. 34:15, 16); Matt. 9:36; 10:6; 1 Pet. 2:25

50:6 l Jer. 23:1; Ezek. 34:2

50:6 m (Jer. 2:20; 3:6, 23)

50:7 n Ps. 79:7

50:7 o Jer. 40:2, 3; Zech. 11:5

50:7 p Jer. 2:3; Dan. 9:16

50:7 q (Ps. 90:1; 91:1)

50:7 r Ps. 22:4; Jer. 14:8; 17:13

50:8 s Is. 48:20; Jer. 51:6, 45; Zech. 2:6, 7; (Rev. 18:4)

50:8 4 male goats

50:9 t Jer. 15:14; 51:27

50:9 u 2 Sam. 1:22

50:9 5 So with some Heb. mss., LXX, Syr.; MT, Tg., Vg. a warrior who makes childless

50:10 v (Rev. 17:16)

50:11 w Is. 47:6

50:11 x Hos. 10:11

50:11 6 Or neigh like steeds

50:12 y Jer. 51:43

50:13 z Jer. 25:12

50:13 a Jer. 49:17

50:14 b Jer. 51:2

50:15 c 1 Chr. 29:24; 2 Chr. 30:8; Lam. 5:6; Ezek. 17:18

50:15 d Jer. 51:58

50:15 e Jer. 51:6, 11

50:16 f Is. 13:14; Jer. 51:9

50:17 g 2 Kin. 24:10, 14

50:17 h Jer. 2:15

50:17 i 2 Kin. 15:29; 17:6; 18:9–13

50:17 j 2 Kin. 24:10–14; 25:1–7

50:18 k Is. 10:12; Ezek. 31:3, 11, 12; Nah. 3:7, 18, 19

50:19 l Is. 65:10; Jer. 33:12; Ezek. 34:13

50:20 m Num. 23:21; Is. 43:25; (Jer. 31:34; Mic. 7:19)

50:20 n Is. 1:9

50:21 o Ezek. 23:23

50:21 p 2 Sam. 16:11; 2 Kin. 18:25; 2 Chr. 36:23; Is. 10:6; 44:28; 48:14

50:21 7 Or Attack with the sword

50:22 q Jer. 51:54

50:23 r Is. 14:6; Jer. 51:20–24

50:24 s Jer. 51:8, 31; Dan. 5:30

50:24 t (Is. 45:9)

50:25 u Is. 13:5

50:27 v Ps. 22:12; Is. 34:7; Jer. 46:21

50:27 w Ps. 37:13; Jer. 48:44; Ezek. 7:7

50:28 x Ps. 149:6–9; Jer. 51:10

50:29 y Ps. 137:8; Jer. 51:56; (2 Thess. 1:6); Rev. 18:6

50:29 z (Is. 47:10)

50:29 8 Qr., some Heb. mss., LXX, Tg. add to her

50:30 a Is. 13:18; Jer. 49:26; 51:4

50:31 9 So with MT, Tg.; LXX, Vg. The time of your punishment

50:32 b Is. 26:5; Mal. 4:1

50:32 c Jer. 21:14

50:34 d Prov. 23:11; Is. 43:14; Jer. 15:21; 31:11; Rev. 18:8

50:34 e Is. 47:4

50:34 f Jer. 51:36; Mic. 7:9

50:35 g Dan. 5:30

50:35 h Is. 47:13; Jer. 51:57

50:36 i Is. 44:25; Jer. 48:30

50:37 j Jer. 25:20; Ezek. 30:5

50:37 k Jer. 51:30; Nah. 3:13

50:38 l Is. 44:27; Jer. 51:36; Rev. 16:12

50:38 10 So with MT, Tg., Vg.; Syr. sword; LXX omits A drought is

50:39 m Is. 13:21, 22; 34:14; Jer. 51:37; Rev. 18:2

50:39 n Is. 13:20; Jer. 25:12

50:40 o Gen. 19:24, 25; Is. 13:19; Jer. 49:18; (Luke 17:28–30); 2 Pet. 2:6; Jude 7

50:40 p Is. 13:20

50:41 q Is. 13:2–5; Jer. 6:22; 25:14; 51:27

50:42 r Jer. 6:23

50:42 s Is. 13:18

50:42 t Is. 5:30

50:43 u Jer. 51:31

50:43 v Jer. 6:24

50:44 w Jer. 49:19–21

50:44 x Job 41:10; Jer. 49:19

50:44 11 Or thicket

50:45 y (Ps. 33:11; Is. 14:24); Jer. 51:10, 11

50:45 z Jer. 51:29

50:45 a Jer. 49:19, 20

50:46 b Rev. 18:9

Jeremiah 51

51:1 a Is. 47:1; Jer. 50:1

51:1 b 2 Kin. 19:7; Jer. 4:11; Hos. 13:15

51:1 1 Lit. The Midst of Those Who Rise Up Against Me; a code word for Chaldea, Babylonia

51:2 c Is. 41:16; Jer. 15:7; Matt. 3:12

51:2 d Jer. 50:14

51:3 e Jer. 50:14, 29

51:3 f Jer. 50:21

51:4 g Jer. 49:26; 50:30, 37

51:5 h (Is. 54:7, 8; Jer. 33:24–26; 46:28)

51:6 i Jer. 50:8; Rev. 18:4

51:6 j Jer. 50:15

51:6 k Jer. 25:14

51:7 l Jer. 25:15; Hab. 2:16; Rev. 17:4

51:7 m Rev. 14:8

51:7 n Jer. 25:16

51:8 o Is. 21:9; Jer. 50:2; Rev. 14:8; 18:2

51:8 p (Is. 48:20); Rev. 18:9, 11, 19

51:8 q Jer. 46:11

51:9 r Is. 13:14; Jer. 46:16; 50:16

51:9 s Ezra 9:6; Rev. 18:5

51:10 t Ps. 37:6; Mic. 7:9

51:10 u (Is. 40:2); Jer. 50:28

51:11 v Jer. 46:4, 9; Joel 3:9, 10

51:11 w Is. 13:17

51:11 x Jer. 50:45

51:11 y Jer. 50:28

51:11 2 Polish the arrows!

51:12 z Nah. 2:1; 3:14

51:13 a Rev. 17:1, 15

51:14 b Jer. 49:13; Amos 6:8

51:14 c Jer. 51:27; Nah. 3:15

51:14 d Jer. 50:15

51:15 e Gen. 1:1, 6; Jer. 10:12–16

51:15 f Job 9:8; Ps. 104:2; Is. 40:22

51:16 g Ps. 135:7; Jer. 10:13

51:17 h (Is. 44:18–20); Jer. 10:14

51:17 i Jer. 50:2

51:20 j Is. 10:5, 15; Jer. 50:23

51:22 k 2 Chr. 36:17; Is. 13:15, 16

51:24 l Jer. 50:15, 29

51:25 m Is. 13:2; Zech. 4:7

51:25 n Rev. 8:8

51:26 o Jer. 50:26, 40

51:27 p Is. 13:2; Jer. 50:2; 51:12

51:27 q Jer. 25:14

51:27 r Jer. 50:41, 42

51:29 s Jer. 50:45

51:29 t Is. 13:19, 20; 47:11; Jer. 50:13; 51:26, 43

51:30 u Is. 19:16; Jer. 48:41

51:30 v Is. 45:1, 2; Lam. 2:9; Amos 1:5; Nah. 3:13

51:31 w Jer. 50:24

51:32 x Jer. 50:38

51:33 y Is. 21:10; Dan. 2:35; Amos 1:3; Mic. 4:13

51:33 z Is. 41:15; Hab. 3:12

51:33 a Is. 17:5; Hos. 6:11; Joel 3:13; Rev. 14:15

51:34 b Jer. 50:17

51:34 c Is. 24:1–3

51:36 d (Ps. 140:12); Jer. 50:34

51:36 e Jer. 50:38

51:37 f Is. 13:22; Jer. 50:39; (Rev. 18:2)

51:37 g Jer. 25:9, 11

51:39 h Jer. 51:57

51:41 i Jer. 25:26

51:41 j Is. 13:19; Jer. 49:25; (Dan. 4:30)

51:41 3 A code word for Babylon, Jer. 25:26

51:42 k Is. 8:7, 8; Jer. 51:55; Dan. 9:26

51:43 l Jer. 50:39, 40

51:43 m Is. 13:20

51:44 n Jer. 50:2; Is. 46:1

51:44 o Jer. 50:15

51:44 4 A Babylonian god

51:45 p Is. 48:20; (Jer. 50:8, 28; 51:6; Rev. 18:4)

51:45 5 Lit. his soul

51:46 q 2 Kin. 19:7; Is. 13:3–5

51:48 r Is. 44:23; 48:20; 49:13; Rev. 18:20

51:48 s Jer. 50:3, 41

51:50 t Jer. 44:28

51:50 u (Deut. 4:29–31); Ezek. 6:9

51:51 v Ps. 44:15; 79:4

51:51 w Ps. 74:3–8; Jer. 52:13; Lam. 1:10

51:51 6 holy places

51:53 x Gen. 11:4; Job 20:6; (Ps. 139:8–10; Is. 14:12–14); Jer. 49:16; Amos 9:2; Obad. 4

51:53 7 ascend

51:54 y Jer. 50:22

51:56 z Ps. 94:1; Jer. 50:29

51:57 a Jer. 50:35

51:57 b Jer. 46:18; 48:15

51:58 c Jer. 50:15

51:58 d Hab. 2:13

51:58 8 Lit. laid utterly bare

51:59 e Jer. 32:12

51:60 f Is. 30:8; Jer. 36:2

51:62 g Is. 13:20; 14:22, 23; Jer. 50:3, 39

51:63 h Jer. 19:10, 11; Rev. 18:21

Jeremiah 52

52:1 a 2 Kin. 24:18; 2 Chr. 36:11

52:1 b Josh. 10:29; 2 Kin. 8:22; Is. 37:8

52:3 c 2 Chr. 36:13

52:4 d 2 Kin. 25:1; Jer. 39:1; Ezek. 24:1, 2; Zech. 8:19

52:7 1 Or Arabah; the Jordan Valley

52:9 e 2 Kin. 25:6; Jer. 32:4; 39:5

52:10 f Ezek. 12:13

52:11 g Ezek. 12:13

52:11 2 shackles

52:12 h 2 Kin. 25:8–21

52:12 i Jer. 52:29

52:12 j Jer. 39:9

52:15 k Jer. 39:9

52:17 l Jer. 27:19

52:17 m 1 Kin. 7:15, 23, 27, 50

52:18 n Ex. 27:3; 1 Kin. 7:40, 45; 2 Kin. 25:14

52:18 3 basins

52:20 o 1 Kin. 7:47; 2 Kin. 25:16

52:21 p 1 Kin. 7:15; 2 Kin. 25:17; 2 Chr. 3:15

52:21 4 18 inches each

52:21 5 3 inches

52:23 q 1 Kin. 7:20

52:24 r 2 Kin. 25:18; 1 Chr. 6:14; Ezra 7:1

52:24 s Jer. 21:1; 29:25

52:25 6 Lit. eunuch

52:28 t 2 Kin. 24:2

52:28 u 2 Kin. 24:12

52:28 v 2 Kin. 24:14

52:29 w 2 Kin. 25:11; Jer. 39:9

52:31 x 2 Kin. 25:27–30

52:31 y Gen. 40:13, 20; Ps. 3:3; 27:6

52:31 7 Or Awil-Marduk; lit. The Man of Marduk

52:31 8 Showed favor to

52:33 z 2 Sam. 9:7, 13; 1 Kin. 2:7

52:33 9 Lit. he

Introduction to Lamentations

Title

“Lamentations” was derived from a translation of the title as found in the Latin Vulgate (Vg.) translation of the Greek OT, the Septuagint (LXX), and conveys the idea of “loud cries.” The Hebrew exclamation ‘ekah (“How,”which expresses “dismay”), used in 1:1; 2:1; 4:1, gives the book its Hebrew title. However, the rabbis began early to call the book “loud cries” or “lamentations” (cf. Jer. 7:29). No other entire OT book contains only laments, as does this distressful dirge, marking the funeral of the once beautiful city of Jerusalem (cf. 2:15). This book keeps alive the memory of that fall and teaches all believers how to deal with suffering.

Author and Date

The author of Lamentations is not named within the book, but there are internal and historical indications that it was Jeremiah. The LXX introduces Lam. 1:1, “And it came to pass, after Israel had been carried away captive…Jeremiah sat weeping [cf. 3:48, 49, etc.]…lamented…and said….” God had told Jeremiah to have Judah lament (Jer. 7:29), and Jeremiah also wrote laments for Josiah (2 Chr. 35:25).

Jeremiah wrote Lamentations as an eyewitness (cf. 1:13–15; 2:6, 9; 4:1–12), possibly with Baruch’s secretarial help (cf. Jer. 36:4; 45:1), during or soon after Jerusalem’s fall in 586 B.C. It was mid-July when the city fell and mid-August when the temple was burned. Likely, Jeremiah saw the destruction of walls, towers, homes, palace, and temple; he wrote while the event remained painfully fresh in his memory, but before his forced departure to Egypt ca. 583 B.C. (cf. Jer. 43:1–7). The language used in Lamentations closely parallels that used by Jeremiah in his much larger prophetic book (cf. 1:2 with Jer. 30:14; 1:15 with Jer. 8:21; 1:6 and 2:11 with Jer. 9:1, 18; 2:22 with Jer. 6:25; 4:21 with Jer. 49:12).

Background and Setting

The prophetic seeds of Jerusalem’s destruction were sown through Joshua 800 years in advance (Josh. 23:15, 16). Now, for over 40 years, Jeremiah had prophesied of coming judgment and been scorned by the people for preaching doom (ca. 645–605 B.C.). When that judgment came on the disbelieving people from Nebuchadnezzar and the Babylonian army, Jeremiah still responded with great sorrow and compassion toward his suffering and obstinate people. Lamentations relates closely to the book of Jeremiah, describing the anguish over Jerusalem’s receiving God’s judgment for unrepentant sins. In the book that bears his name, Jeremiah had predicted the calamity in chaps. 1–29. In Lamentations, he concentrates in more detail on the bitter suffering and heartbreak that was felt over Jerusalem’s devastation (cf. Ps. 46:4, 5). So critical was Jerusalem’s destruction, that the facts are recorded in 4 separate OT chapters: 2 Kin. 25; Jer. 39:1–11; 52; and 2 Chr. 36:11–21.

All 154 verses have been recognized by the Jews as a part of their sacred canon. Along with Ruth, Esther, Song of Solomon, and Ecclesiastes, Lamentations is included among the OT books of the Megilloth, or “five scrolls,” which were read in the synagogue on special occasions. Lamentations is read on the 9th of Ab (July/Aug.) to remember the date of Jerusalem’s destruction by Nebuchadnezzar. Interestingly, this same date later marked the destruction of Herod’s temple by the Romans in A.D. 70.

Second Kings, Jeremiah, and Lamentations Compared

1. The siege of Jerusalem

2 Kings 25: 1, 2 (See also 2 Chr. 36:11-21)

Jeremiah: 39:1-3; 52:4, 5

Lamentations: 2:20-22; 3:5, 7

2. The famine in the city

2 Kings 25 (See also 2 Chr. 36:11-21): 3

Jeremiah: 37:21; 52:6

Lamentations: 1:11, 19; 2:11, 12; 2:19, 20; 4:4, 5, 9, 10; 5:9, 10

3. The flight of the army and the king

2 Kings 25 (See also 2 Chr. 36:11-21): 4-7

Jeremiah: 39:4-7; 52:8-11

Lamentations: 1:3, 6; 2:2; 4:19, 20

4. The burning of the palace, temple, and city

2 Kings 25 (See also 2 Chr. 36:11-21): 8, 9

Jeremiah: 39:8; 52:13

Lamentations: 2:3-5; 4:11; 5:18

5. The breaching of the city walls

2 Kings 25 (See also 2 Chr. 36:11-21): 10

Jeremiah: 33:4, 5; 52:7

Lamentations: 2:7-9

6. The exile of the populace

2 Kings 25 (See also 2 Chr. 36:11-21): 11, 12

Jeremiah: 28:3, 4, 14; 39:9, 10

Lamentations: 1:1, 4, 5, 18; 2:9, 14; 3:2, 19; 4:22; 5:2

7. The looting of the temple

2 Kings 25 (See also 2 Chr. 36:11-21): 13-15

Jeremiah: 51:51

Lamentations: 1:10; 2:6, 7

8. The execution of the leaders

2 Kings 25 (See also 2 Chr. 36:11-21): 18-21

Jeremiah: 39:6

Lamentations: 1:15; 2:2, 20

9. The vassal status of Judah

2 Kings 25 (See also 2 Chr. 36:11-21): 22-25

Jeremiah: 40:9

Lamentations: 1:1; 5:8, 9

10. The collapse of the expected foreign help

2 Kings 25 (See also 2 Chr. 36:11-21): 24:7

Jeremiah: 27:1-11; 37:5-10

Lamentations: 4:17; 5:6

Historical and Theological Themes

The chief focus of Lamentations is on God’s judgment in response to Judah’s sin. This theme can be traced throughout the book (1:5, 8, 18, 20; 3:42; 4:6, 13, 22; 5:16). A second theme which surfaces is the hope found in God’s compassion (as in 3:22-24, 31-33; cf. Ps. 30:3-5). Though the book deals with disgrace, it turns to God’s great faithfulness (3:22-25) and closes with grace as Jeremiah moves from lamentation to consolation (5:19-22).

God’s sovereign judgment represents a third current in the book. His holiness was so offended by Judah’s sin that He ultimately brought the destructive calamity. Babylon was chosen to be His human instrument of wrath (1:5, 12, 15; 2:1, 17; 3:37, 38; cf. Jer. 50:23). Jeremiah mentions Babylon more than 150 times from Jer. 20:4 to 52:34, but in Lamentations he never once explicitly names Babylon or its king, Nebuchadnezzar. Only the Lord is identified as the One who dealt with Judah’s sin.

Fourth, because the sweeping judgment seemed to be the end of every hope of Israel’s salvation and the fulfillment of God’s promises (cf. 3:18), much of the book appears in the mode of prayer: 1) 1:11, which represents a wailing confession of sin (cf. v. 18); 2) 3:8, with its anguish when God “shuts out my prayer” (cf. 3:43–54; Jer. 7:16); 3) 3:55–59, where Jeremiah cries to God for relief, or 3:60–66, where he seeks for recompense to the enemies (which Jer. 50, 51 guarantees); and 4) 5:1–22, with its appeal to heaven for restored mercy (which Jer. 30–33 assures), based on the confidence that God is faithful (3:23).

A fifth feature relates to Christ. Jeremiah’s tears (3:48, 49) compare with Jesus’ weeping over the same city of Jerusalem (Matt. 23:37-39; Luke 19:41-44). Though God was the judge and executioner, it was a grief to Him to bring this destruction. The statement “In all their affliction, He [God] was afflicted” (Is. 63:9) was true in principle. God will one day wipe away all tears (Is. 25:8; Rev. 7:17; 21:4) when sin shall be no more.

A sixth theme is an implied warning to all who read this book. If God did not hesitate to judge His beloved people (Deut. 32:10), what will He do to the nations of the world who reject His Word?

Interpretive Challenges

Certain details pose initial difficulties. Among them are: 1) imprecatory prayers for judgment on other sinners (1:21, 22; 3:64–66); 2) the reason for God shutting out prayer (3:8); and 3) the necessity of judgment that is so severe (cf. 1:1, 14; 3:8).

Outline

In the first 4 chapters, each verse begins in an acrostic pattern, i.e., using the 22 letters of the Hebrew alphabet in sequence. Chapters 1, 2, and 4 have 22 verses corresponding to 22 letters, while chap. 3 employs each letter for 3 consecutive verses until there are 22 trios, or 66 verses. Chapter 5 is not written alphabetically, although it simulates the pattern in that it has 22 verses. An acrostic order, such as in Ps. 119 (where all 22 Hebrew letters are used in series of 8 verses each), was used to aid memorization. The structure of the book ascends and descends from the great confession in 3:22–24, “Great is His faithfulness,” which is the literary center of the book.

I. The First Lament: Jerusalem’s Devastation (1:1-22)

A. Jeremiah’s Sorrow (1:1-11)

B. Jerusalem’s Sorrow (1:12-22)

II. The Second Lament: The LORD’s Anger Explained (2:1-22)

A. The LORD’s Perspective (2:1-10)

B. A Human Perspective (2:11-19)

C. Jeremiah’s Prayer (2:20-22)

III. The Third Lament: Jeremiah’s Griefs Expressed (3:1-66)

A. His Distress (3:1-20)

B. His Hope (3:21-38)

C. His Counsel/Prayer (3:39-66)

IV. The Fourth Lament: God’s Wrath Detailed (4:1-22)

A. For Jerusalem (4:1-20)

B. For Edom (4:21, 22)

V. The Fifth Lament: The Remnant’s Prayers (5:1-22)

A. To Be Remembered by the LORD (5:1-18)

B. To Be Restored by the LORD (5:19-22)

The Book of

LAMENTATIONS

Lamentations 1

Jerusalem in Affliction

1How lonely sits the city

That was full of people!

a How like a widow is she,

Who was great among the nations!

The bprincess among the provinces

Has become a 1slave!

2She cweeps bitterly in the dnight,

Her tears are on her cheeks;

Among all her lovers

She has none to comfort her.

All her friends have dealt treacherously with her;

They have become her enemies.

3e Judah has gone into captivity,

Under affliction and hard servitude;

f She dwells among the 2nations,

She finds no grest;

All her persecutors overtake her in dire straits.

4The roads to Zion mourn

Because no one comes to the 3set feasts.

All her gates are hdesolate;

Her priests sigh,

Her virgins are afflicted,

And she is in bitterness.

5Her adversaries ihave become 4the master,

Her enemies prosper;

For the LORD has afflicted her

j Because of the multitude of her transgressions.

Her kchildren have gone into captivity before the enemy.

6And from the daughter of Zion

All her splendor has departed.

Her princes have become like deer

That find no pasture,

That 5flee without strength

Before the pursuer.

7In the days of her affliction and roaming,

Jerusalem lremembers all her pleasant things

That she had in the days of old.

When her people fell into the hand of the enemy,

With no one to help her,

The adversaries saw her

And mocked at her 6downfall.

8m Jerusalem has sinned gravely,

Therefore she has become 7vile.

All who honored her despise her

Because nthey have seen her nakedness;

Yes, she sighs and turns away.

9Her uncleanness is in her skirts;

She odid not consider her destiny;

Therefore her collapse was awesome;

She had no comforter.

“O LORD, behold my affliction,

For the enemy is exalted!”

10The adversary has spread his hand

Over all her 8pleasant things;

For she has seen pthe nations enter her 9sanctuary,

Those whom You commanded

q Not to enter Your assembly.

11All her people sigh,

r They 10seek bread;

They have given their 11valuables for food to restore life.

“See, O LORD, and consider,

For I am scorned.”

12“ Is it nothing to you, all you who 12pass by?

Behold and see

s If there is any sorrow like my sorrow,

Which has been brought on me,

Which the LORD has inflicted

In the day of His fierce anger.

13“From above He has sent fire into my bones,

And it overpowered them;

He has tspread a net for my feet

And turned me back;

He has made me desolate

And faint all the day.

14“Theu yoke of my transgressions was 13bound;

They were woven together by His hands,

And thrust upon my neck.

He made my strength fail;

The Lord delivered me into the hands of those whom I am not able to withstand.

15“The Lord has trampled underfoot all my mighty men in my midst;

He has called an assembly against me

To crush my young men;

v The Lord trampled as in a winepress

The virgin daughter of Judah.

16“For these things I weep;

My eye, wmy eye overflows with water;

Because the comforter, who should restore my life,

Is far from me.

My children are desolate

Because the enemy prevailed.”

17x Zion 14spreads out her hands,

But no one comforts her;

The LORD has commanded concerning Jacob

That those yaround him become his adversaries;

Jerusalem has become an unclean thing among them.

18“The LORD is zrighteous,

For I arebelled against His 15commandment.

Hear now, all peoples,

And behold my sorrow;

My virgins and my young men

Have gone into captivity.

19“I called for my lovers,

But they deceived me;

My priests and my elders

Breathed their last in the city,

While they sought food

To restore their life.

20“See, O LORD, that I am in distress;

My bsoul16 is troubled;

My heart is overturned within me,

For I have been very rebellious.

c Outside the sword bereaves,

At home it is like death.

21“They have heard that I sigh,

But no one comforts me.

All my enemies have heard of my trouble;

They are dglad that You have done it.

Bring on ethe day You have 17announced,

That they may become like me.

22“Letf all their wickedness come before You,

And do to them as You have done to me

For all my transgressions;

For my sighs are many,

And my heart is faint.”

Lamentations 2

God’s Anger with Jerusalem

1How the Lord has covered the daughter of Zion

With a acloud in His anger!

b He cast down from heaven to the earth

c The beauty of Israel,

And did not remember dHis footstool

In the day of His anger.

2The Lord has swallowed up and has enot pitied

All the dwelling places of Jacob.

He has thrown down in His wrath

The strongholds of the daughter of Judah;

He has brought them down to the ground;

f He has profaned the kingdom and its princes.

3He has cut off in fierce anger

Every 1horn of Israel;

g He has drawn back His right hand

From before the enemy.

h He has blazed against Jacob like a flaming fire

Devouring all around.

4i Standing like an enemy, He has bent His bow;

With His right hand, like an adversary,

He has slain jall who were pleasing to His eye;

On the tent of the daughter of Zion,

He has poured out His fury like fire.

5k The Lord was like an enemy.

He has swallowed up Israel,

He has swallowed up all her palaces;

l He has destroyed her strongholds,

And has increased mourning and lamentation

In the daughter of Judah.

6He has done violence mto His 2tabernacle,

n As if it were a garden;

He has destroyed His place of assembly;

The LORD has caused

The appointed feasts and Sabbaths to be forgotten in Zion.

In His burning indignation He has ospurned the king and the priest.

7The Lord has spurned His altar,

He has pabandoned His sanctuary;

He has 3given up the walls of her palaces

Into the hand of the enemy.

q They have made a noise in the house of the LORD

As on the day of a set feast.

8The LORD has 4purposed to destroy

The rwall of the daughter of Zion.

s He has stretched out a line;

He has not withdrawn His hand from destroying;

Therefore He has caused the rampart and wall to lament;

They languished together.

9Her gates have sunk into the ground;

He has destroyed and tbroken her bars.

u Her king and her princes are among the 5nations;

v The Law is no more,

And her wprophets find no 6vision from the LORD.

10The elders of the daughter of Zion

x Sit on the ground and keep silence;

7 They ythrow dust on their heads

And zgird themselves with sackcloth.

The virgins of Jerusalem

Bow their heads to the ground.

11a My eyes fail with tears,

My 8heart is troubled;

b My 9bile is poured on the ground

Because of the destruction of the daughter of my people,

Because cthe children and the infants

Faint in the streets of the city.

12They say to their mothers,

“Where is grain and wine?”

As they swoon like the wounded

In the streets of the city,

As their life is poured out

In their mothers’ bosom.

13How shall I dconsole10 you?

To what shall I liken you,

O daughter of Jerusalem?

What shall I compare with you, that I may comfort you,

O virgin daughter of Zion?

For your ruin is spread wide as the sea;

Who can heal you?

14Your eprophets have seen for you

False and deceptive visions;

They have not funcovered your iniquity,

To bring back your captives,

But have envisioned for you false gprophecies and delusions.

15All who 11pass by hclap their hands at you;

They hiss iand shake their heads

At the daughter of Jerusalem:

“Is this the city that is called

j‘The perfection of beauty,

The joy of the whole earth’?”

16k All your enemies have opened their mouth against you;

They hiss and gnash their teeth.

They say, l“We have swallowed her up!

Surely this is the mday we have waited for;

We have found it, nwe have seen it!#8221;

17The LORD has done what He opurposed;

He has fulfilled His word

Which He commanded in days of old.

He has thrown down and has not pitied,

And He has caused an enemy to prejoice over you;

He has exalted the 12horn of your adversaries.

18Their heart cried out to the Lord,

“O wall of the daughter of Zion,

q Let tears run down like a river day and night;

Give yourself no relief;

Give 13your eyes no rest.

19“Arise, rcry out in the night,

At the beginning of the watches;

s Pour out your heart like water before the face of the Lord.

Lift your hands toward Him

For the life of your young children,

Who faint from hunger tat the head of every street.”

20“See, O LORD, and consider!

To whom have You done this?

u Should the women eat their offspring,

The children 14they have cuddled?

Should the priest and prophet be slain

In the sanctuary of the Lord?

21“Youngv and old lie

On the ground in the streets;

My virgins and my young men

Have fallen by the wsword;

You have slain them in the day of Your anger,

You have slaughtered and not pitied.

22“You have invited as to a feast day

x The terrors that surround me.

In the day of the LORD’s anger

There was no refugee or survivor.

y Those whom I have borne and brought up

My enemies have zdestroyed.”

Lamentations 3

The Prophet’s Anguish and Hope

1I am the man who has seen affliction by the rod of His wrath.

2He has led me and made me walk

In darkness and not in light.

3Surely He has turned His hand against me

Time and time again throughout the day.

4He has aged amy flesh and my skin,

And bbroken my bones.

5He has besieged me

And surrounded me with bitterness and 1woe.

6c He has set me in dark places

Like the dead of long ago.

7d He has hedged me in so that I cannot get out;

He has made my chain heavy.

8Even ewhen I cry and shout,

He shuts out my prayer.

9He has blocked my ways with hewn stone;

He has made my paths crooked. Other Laments

10f He has been to me a bear lying in wait,

Like a lion in 2ambush.

11He has turned aside my ways and gtorn me in pieces;

He has made me desolate.

12He has bent His bow

And hset me up as a target for the arrow.

13He has caused ithe 3arrows of His quiver

To pierce my 4loins.

14I have become the jridicule of all my people—

k Their taunting song all the day.

15l He has filled me with bitterness,

He has made me drink wormwood.

16He has also broken my teeth mwith gravel,

And 5covered me with ashes.

17You have moved my soul far from peace;

I have forgotten 6prosperity.

18n And I said, “My strength and my hope

Have perished from the LORD.”

19Remember my affliction and roaming,

o The wormwood and the 7gall.

20My soul still remembers

And 8sinks within me.

21This I recall to my mind,

Therefore I have phope.

22q Through the LORD’s mercies we are not consumed,

Because His compassions rfail not.

23They are new severy morning;

Great is Your faithfulness.

24“The LORD is my tportion,” says my soul,

“Therefore I uhope in Him!”

25The LORD is good to those who vwait for Him,

To the soul who seeks Him.

26It is good that one should whope xand wait quietly

For the salvation of the LORD.

27y It is good for a man to bear

The yoke in his youth.

28z Let him sit alone and keep silent,

Because God has laid it on him;

29a Let him put his mouth in the dust—

There may yet be hope.

30b Let him give his cheek to the one who strikes him,

And be full of reproach.

31c For the Lord will not cast off forever.

32Though He causes grief,

Yet He will show compassion

According to the multitude of His mercies.

33For dHe does not afflict 9willingly,

Nor grieve the children of men.

34To crush under one’s feet

All the prisoners of the earth,

35To turn aside the justice due a man

Before the face of the Most High,

36Or subvert a man in his cause—

e The Lord does not approve.

37Who is he fwho speaks and it comes to pass,

When the Lord has not commanded it?

38Is it not from the mouth of the Most High

That gwoe and well-being proceed?

39h Why should a living man 10complain,

i A man for the punishment of his sins? Beyond Lamentations

40Let us search out and examine our ways,

And turn back to the LORD;

41j Let us lift our hearts and hands

To God in heaven.

42k We have transgressed and rebelled;

You have not pardoned.

43You have covered Yourself with anger

And pursued us;

You have slain and not pitied.

44You have covered Yourself with a cloud,

That prayer should not pass through.

45You have made us an loffscouring and refuse

In the midst of the peoples.

46m All our enemies

Have opened their mouths against us.

47n Fear and a snare have come upon us,

o Desolation and destruction.

48p My eyes overflow with rivers of water

For the destruction of the daughter of my people.

49q My eyes flow and do not cease,

Without interruption,

50Till the LORD from heaven

r Looks down and sees.

51My eyes bring suffering to my soul

Because of all the daughters of my city.

52My enemies swithout cause

Hunted me down like a bird.

53They 11silenced my life tin the pit

And uthrew 12stones at me.

54v The waters flowed over my head;

w I said, “I am cut off!”

55x I called on Your name, O LORD,

From the lowest ypit.

56z You have heard my voice:

“Do not hide Your ear

From my sighing, from my cry for help.”

57You adrew near on the day I called on You,

And said, b“Do not fear!”

58O Lord, You have cpleaded the case for my soul;

d You have redeemed my life.

59O LORD, You have seen 13how I am wronged;

e Judge my case.

60You have seen all their vengeance,

All their fschemes against me.

61You have heard their reproach, O LORD,

All their schemes against me,

62The lips of my enemies

And their whispering against me all the day.

63Look at their gsitting down and their rising up;

I am their taunting song.

64h Repay them, O LORD,

According to the work of their hands.

65Give them 14a veiled heart;

Your curse be upon them!

66In Your anger,

Pursue and destroy them

i From under the heavens of the jLORD.

Lamentations 4

The Degradation of Zion

1How the gold has become dim!

How changed the fine gold!

The stones of the sanctuary are 1scattered

At the head of every street.

2The precious sons of Zion,

2 Valuable as fine gold,

How they are 3regarded aas clay pots,

The work of the hands of the potter!

3Even the jackals present their breasts

To nurse their young;

But the daughter of my people is cruel,

b Like ostriches in the wilderness.

4The tongue of the infant clings

To the roof of its mouth for thirst;

c The young children ask for bread,

But no one breaks it for them.

5Those who ate delicacies

Are desolate in the streets;

Those who were brought up in scarlet

d Embrace ash heaps.

6The punishment of the iniquity of the daughter of my people

Is greater than the punishment of the esin of Sodom,

Which was foverthrown in a moment,

With no hand to help her!

7Her 4Nazirites were 5brighter than snow

And whiter than milk;

They were more ruddy in body than rubies,

Like sapphire in their 6appearance.

8Now their appearance is blacker than soot;

They go unrecognized in the streets;

g Their skin clings to their bones,

It has become as dry as wood.

9Those slain by the sword are better off

Than those who die of hunger;

For these hpine away,

Stricken for lack of the fruits of the ifield.

10The hands of the jcompassionate women

Have 7cooked their kown children;

They became lfood for them

In the destruction of the daughter of my people.

11The LORD has fulfilled His fury,

m He has poured out His fierce anger.

n He kindled a fire in Zion,

And it has devoured its foundations.

12The kings of the earth,

And all inhabitants of the world,

Would not have believed

That the adversary and the enemy

Could oenter the gates of Jerusalem—

13p Because of the sins of her prophets

And the iniquities of her priests,

q Who shed in her midst

The blood of the just.

14They wandered blind in the streets;

r They have defiled themselves with blood,

s So that no one would touch their garments.

15They cried out to them,

“Go away, tunclean!

Go away, go away,

Do not touch us!”

When they fled and wandered,

Those among the nations said,

“They shall no longer dwell here.”

16The 8face of the LORD scattered them;

He no longer regards them.

u The people do not respect the priests

Nor show favor to the elders.

17Still vour eyes failed us,

Watching vainly for our help;

In our watching we watched

For a nation that could not save us.

18w They 9tracked our steps

So that we could not walk in our streets.

x Our end was near;

Our days were over,

For our end had come.

19Our pursuers were yswifter

Than the eagles of the heavens.

They pursued us on the mountains

And lay in wait for us in the wilderness.

20The zbreath of our nostrils, the anointed of the LORD,

a Was caught in their pits,

Of whom we said, “Under his shadow

We shall live among the nations.”

21Rejoice and be glad, O daughter of bEdom,

You who dwell in the land of Uz!

c The cup shall also pass over to you

And you shall become drunk and make yourself naked.

22d The punishment of your iniquity 10is accomplished,

O daughter of Zion;

He will no longer send you into captivity.

e He will punish your iniquity,

O daughter of Edom;

He will uncover your sins!

Lamentations 5

A Prayer for Restoration

1Remember, aO LORD, what has come upon us;

Look, and behold bour reproach!

2c Our inheritance has been turned over to aliens,

And our houses to foreigners.

3We have become orphans and waifs,

Our mothers are like dwidows.

4We pay for the water we drink,

And our wood comes at a price.

5e They pursue at our 1heels;

We labor and have no rest.

6f We have given our hand gto the Egyptians

And the hAssyrians, to be satisfied with bread.

7i Our fathers sinned and are no more,

But we bear their iniquities.

8Servants rule over us;

There is none to deliver us from their hand.

9We get our bread at the risk of our lives,

Because of the sword in the wilderness.

10Our skin is hot as an oven,

Because of the fever of famine.

11They jravished the women in Zion,

The maidens in the cities of Judah.

12Princes were hung up by their hands,

And elders were not respected.

13Young men kground at the millstones;

Boys staggered under loads of wood.

14The elders have ceased gathering at the gate,

And the young men from their lmusic.

15The joy of our heart has ceased;

Our dance has turned into mmourning.

16n The crown has fallen from our head.

Woe to us, for we have sinned!

17Because of this our heart is faint;

o Because of these things our eyes grow dim;

18Because of Mount Zion which is pdesolate,

With foxes walking about on it.

19You, O LORD, qremain forever;

r Your throne from generation to generation.

20s Why do You forget us forever,

And forsake us for so long a time?

21t Turn us back to You, O LORD, and we will be 2restored;

Renew our days as of old,

22Unless You have utterly rejected us,

And are very angry with us!

Lamentations Commentaries

Lamentations 1

1:1–22 How lonely sits the city. Jerusalem was lonely, its people mourning (v. 2), forsaken by formerly friendly nations (v. 2), in captivity (v. 3), uprooted from their land (v. 3), their temple violated (v. 10). The multitude of sins (vv. 5, 8) had brought this judgment from the righteous God (v. 18).

1:1 How like a widow. Verses 1–11 vividly portray the city like a bereft and desolate woman, as often in other Scriptures (cf. Ezek. 16, 23; Mic. 4:10, 13). a slave. Judah was taken captive to serve as slaves in Babylon.

1:2 She has none to comfort her. This ominous theme is mentioned 4 other times (vv. 9, 16, 17, 21). lovers…friends…have become her enemies. This refers to the heathen nations allied to Judah, and their idols whom Judah “loved” (Jer. 2:20–25). Some later joined as enemies against her (2 Kin. 24:2, 7; Ps. 137:7).

1:3 captivity. Ca. 586 B.C. as in Jer. 39, 40, 52. There had been two deportations earlier, in 605 B.C. and 597 B.C. (cf. Introduction: Author and Date).

1:4 Zion. This represents the place where Jehovah dwells, the mount on which the temple was built. set feasts. Passover, Pentecost (Feast of Weeks), and Tabernacles (cf. Ex. 23; Lev. 23). priests sigh. These were among those left in Judah before fleeing to Egypt (Jer. 43), or possibly exiles in Babylon who mourned from afar (cf. v. 3).

1:5 the multitude of her transgressions. This was the cause of the judgment (cf. Jer. 40:3; Dan. 9:7, 16).

1:8 become vile. This could refer to either the vile, wretched estate of continued sin and its ruinous consequences through judgment, or to being “moved, removed,” as the LXX and Vg. translate it. Probably the former is correct, as befits the third and fourth lines, i.e., a despised, shameful, naked condition in contrast to her former splendor (cf. v. 6b).

1:9 Her uncleanness is in her skirts. A graphic description of the flow of spiritual uncleanness reaching the bottom of her dress (cf. Lev. 15:19–33).

1:10 enter her sanctuary. This was true of the Ammonites and Moabites (Deut. 23:3; Neh. 13:1, 2). If the heathen were not allowed to enter for worship, much less were they tolerated to loot and destroy. On a future day, the nations will come to worship (Zech. 14:16).

1:11 See, O LORD. The description of the devastated widow ends with a plea for God’s mercy.

1:12 all you who pass by. Here was the pathetic appeal of Jerusalem for some compassion even from strangers!

1:13 fire into my bones. This emphasizes the penetrating depth of the judgment. turned me back. God’s purpose was to bring repentance.

1:14 yoke of my transgressions…by His hands. Once the farmer had put the yoke on the animal’s neck, he would control it with the reins in his hands. So God, who has brought Jerusalem under yoke-bondage to Babylon, still controlled His people.

1:15 an assembly against me. Not the usual assembly for a solemn feast; rather the army of Babylon for destruction. in a winepress. Speaks of forcing blood to burst forth like juice from crushed grapes. Comparable language is used in Rev. 14:20 and 19:15 in regard to God’s final wrath.

1:17 unclean. This refers to a menstruous woman, shamed, separated from her husband and the temple (cf. vv. 8, 9 and Lev. 15:19ff.).

1:18 The LORD is righteous…I rebelled. The true sign of repentance was to justify God and condemn oneself.

1:21, 22 Bring on the day. A prayer that God will likewise bring other ungodly people into judgment, especially Babylon (3:64–66; 4:21, 22). Such prayers are acceptable against the enemies of God (cf. Ps. 109:14, 15).

1:22 come before You. Cf. Rev. 16:19.

Lamentations 2

2:1 How the Lord has. Much in Lam. 2 depicts God’s judgment in vivid portrayals. He covered the Judeans with a cloud (v. 1), withdrew His hand of protection (v. 3), bent His bow and had slain with His arrows (v. 4), and stretched out a surveyor’s line to mark walls to be destroyed (v. 8). He will work a rebuilding of Jerusalem in the future kingdom (Zech. 2:1–13). The beauty of Israel. Likely refers to Mt. Zion and the temple (cf. Pss. 48:2; 50:2; Is. 60:13; 64:11; Ezek. 16:14; Dan. 11:45). His footstool. Refers to the ark of the covenant as indicated by 1 Chr. 28:2 and Pss. 99:5; 132:7.

2:2 He has thrown down. The Lord had cast down the bastions of Judah’s defense, as He told Jeremiah He would do from the outset of his ministry (Jer. 1:10).

2:3 Every horn. Serves as an emblem of power, as exemplified in animals.

2:6–11 Tragedy comes to everything and everyone through sin. The account mentions the temple where Israelites came to worship (v. 6), feasts and Sabbaths (v. 6), leaders such as the king and priests (v. 6), His altar and holy places (v. 7), city walls (v. 8), the law (v. 9), and children in the family (v. 11).

2:6, 7 Cf. 1:4.

2:7 noise in the house of the LORD as on the day of a set feast. A shout of triumph in the captured temple resembled the joyous celebrations in the same place at the solemn feasts.

2:11, 12 This description of Babylon’s invasion depicted the reality of a hungry child dying in its mother’s arms as a result.

2:14 False and deceptive visions. As Jer. 23:16, 17 indicates, these lies spoke of peace and comfort, not judgment. Cf. Jer. 23:30–40 to see how such lying led to destruction.

2:17 He has fulfilled His word. The enemy that gloats in vv. 15, 16 should recognize that the destruction was the work of a sovereign God. This verse is the focal point of the chapter (cf. Jer. 51:12).

2:18 wall of the daughter of Zion. The penetrated walls of Jerusalem cried out in anguish that they had been broached by the Babylonians.

2:20 See, O LORD, and consider! The chapter closes by placing the issue before God. women eat their offspring. Hunger became so desperate in the 18-month siege that women resorted to the unbelievable—even eating their children (cf. 4:10; Lev. 26:29; Deut. 28:53, 56, 57; Jer. 19:9).

2:21 the day of Your anger. This describes the complete slaughter, as does 2 Chr. 36:17.

Lamentations 3

3:1–20 the man who has seen affliction. Jeremiah’s distress in such tragedy comes from God, referred to as “He” throughout this section. Even the righteous experience “the rod of God’s wrath.”

3:8 He shuts out my prayer. Cf. v. 44. God’s non-response to Jeremiah’s prayers was not because Jeremiah was guilty of personal sin (cf. Ps. 66:18); rather, it was due to Israel’s perpetual sin without repentance (Jer. 19:15). God’s righteousness to judge that sin must pursue its course (Jer. 7:16, and see note there; 11:14). Jeremiah knew that, yet prayed, wept (vv. 48–51), and longed to see repentance.

Lam. 3:9

Other Laments

Job 3:3-26; 7:1-21; 10:1-22

Psalms (over 40) e.g. Pss. 3, 120

Jeremiah 15:15-18; 17:14-18; 18:19-23

Ezek. 19:1-14; 27:1-36; 32:1-21

3:16 broken my teeth with gravel. This refers to the grit that often mixed with bread baked in ashes as was common in the E (cf. Prov. 20:17).

3:21–33 The relentless sorrow over Judah’s judgment drove Jeremiah to consider the grace, mercy, and compassion of God. The tone of his thinking changed dramatically.

3:21 This I recall. The prophet referred to what followed as he reviewed God’s character.

3:22 mercies. This Heb. word, used about 250 times in the OT, refers to God’s gracious love. It is a comprehensive term that encompasses love, grace, mercy, goodness, forgiveness, truth, compassion, and faithfulness.

3:22–24 His compassions fail not. As bleak as the situation of judgment had become, God’s covenant lovingkindness was always present (cf. vv. 31, 32), and His incredible faithfulness always endured so that Judah would not be destroyed forever (cf. Mal. 3:6).

3:23 Great is Your faithfulness. The bedrock of faith is the reality that God keeps all His promises according to His truthful, faithful character.

3:27 The yoke in his youth. This speaks of the duty from God, including disciplinary training, that Jeremiah received in his youth (cf. Jer. 1:6, 7).

3:29 mouth in the dust. A term which pictures submission.

3:30 give his cheek. The Lord Jesus did this (cf. Is. 50:6; 1 Pet. 2:23).

3:33–47 God had a just basis for judgment.

3:38 This contrasted God’s sovereign bestowal of judgment with blessing.

Lam. 3:39

Beyond Lamentations

Hope of Restoration

1. Isaiah 35:1–10

2. Jeremiah 30:1—31:40

3. Ezekiel 37:1–28

4. Hosea 3:5, 14:1–9

5. Joel 3:18–21

6. Amos 9:11–15

7. Micah 7:14–20

8. Zephaniah 3:14–20

9. Zechariah 14:1–11

10. Malachi 4:1–6

3:40, 41 turn back to the LORD. The solution to Judah’s judgment was to repent, looking to God for relief and restoration.

3:42 not pardoned. God judged their sin righteously.

3:48–51 My eyes. The summary of Jeremiah’s sorrow.

3:52–63 My enemies. Jeremiah’s description of persecution sounded much like the time when his enemies at the palace had cast him into a cistern (cf. v. 53; Jer. 38:4–6). God reassured him in answer to prayer (v. 57), and redeemed him (v. 58) by sending Ebed-melech to rescue him (cf. Jer. 38:7–13). Jeremiah pleads for justice to be rendered on those enemies (vv. 59–63).

3:58 You have redeemed my life. Jeremiah said this to encourage others to trust God.

3:64–66 Repay them. This imprecatory prayer for divine vengeance would be answered in Babylon’s fall (cf. Is. 46, 47; Jer. 50, 51; Dan. 5). It would also have its ultimate answer at the Great White Throne (Rev. 20:11–15).

Lamentations 4

4:1 gold has become dim. The gold adornment of the temple, looted by the conquerors, lost its luster with a coating of dust where they scattered the remains.

4:3 nurse their young. Even worthless jackals by nature nurse their young, but under the severities of conquest, Israelite women were unable to nurse their babies (cf. v. 4). Like ostriches. Birds which are notable for ignoring their young (cf. Job 39:14–16).

4:6 the sin of Sodom. Their sin was homosexuality. The fact that the suffering of Jerusalem was prolonged, while that of even Sodom was swift, marks it as the greater punishment (cf. 1 Pet. 4:17).

4:7, 8 Nazirites. Those who were the purest, most devout (cf. Num. 6), strong, healthy, and noble of the people became dirty, weak, and ignoble.

4:10 cooked…children. Cf. 2:20, and see note there.

4:15 Go away. The people chased the false leaders away.

4:16 The face of the LORD. This was symbolic of divine anger. The Jews had to face up to God.

4:20 The breath of our nostrils. This was a term for God, the life-giver.

4:21, 22 Edom…land of Uz. In effect God said, “Laugh all you want now. Your judgment will come” (cf. Jer. 25:15–29).

Lamentations 5

5:1 Remember, O LORD. Jeremiah prayed for mercy on his people. He summed up the nation’s wounds and woes (vv. 1–10), recalled woes of specific groups (vv. 11–14), showed why God judged (vv. 15–18), and interceded for the renewal of Israel (vv. 19–22; cf. Mic. 7:18–20).

5:6 the Egyptians…the Assyrians. The Jews submitted to unholy alliances, thus expressing trust in men for protection and goods (cf. Jer. 2:18, 36).

5:7 This is a cynical proverb from Jer. 31:29 and Ezek. 18:2.

5:8–18 A list of horrors that had befallen Judah.

5:16 The crown has fallen. Israel lost its line of kings wearing the crown. The Davidic monarchy was temporarily over and will not be resumed until Christ comes as King (Jer. 23:5–8; Ezek. 37:24–28; Rev. 19:1–21).

5:19 Your throne from generation. Here is the high point of this chapter. Jeremiah was consoled by the fact that God always sits on His sovereign throne ruling over the universe from heaven (Pss. 45:6; 93:2; 102:12; 103:19; Dan. 4:3, 34, 35).

5:21 Turn us back to You. God must Himself initiate and enable any return to Him (cf. Ps. 80:3, 7, 19; Jer. 24:7; 31:18; John 6:44, 65). Renew our days. The intercessions of vv. 19–22 will yet be fulfilled in the New Covenant restoration of Israel (cf. Jer. 30–33, and see notes there).

5:21, 22 This plea was not made with anger. The humble closing prayer sought God, who can never reject His people forever, to be faithful in restoring them (cf. Jer. 31:35–37; 33:25, 26). In fact, their godly sorrow over sin was the beginning of that restoration, which would be completed by turning to God in faith and obedience.

Lamentations 1

1:1 a Is. 47:7–9

1:1 b 1 Kin. 4:21; Ezra 4:20; Jer. 31:7

1:1 1 Lit. forced laborer

1:2 c Jer. 13:17

1:2 d Job 7:3

1:3 e Jer. 52:27

1:3 f Lam. 2:9

1:3 g Deut. 28:65

1:3 2 Gentiles

1:4 h Is. 27:10

1:4 3 appointed

1:5 i Deut. 28:43

1:5 j Jer. 30:14, 15; Dan. 9:7, 16

1:5 k Jer. 52:28

1:5 4 Lit. her head

1:6 5 Lit. are gone

1:7 l Ps. 137:1

1:7 6 Vg. Sabbaths

1:8 m (1 Kin. 8:46)

1:8 n Jer. 13:22; Ezek. 16:37; Hos. 2:10

1:8 7 LXX, Vg. moved or removed

1:9 o Deut. 32:29; Is. 47:7; Jer. 5:31

1:10 p Ps. 74:4–8; Is. 64:10, 11; Jer. 51:51

1:10 q Deut. 23:3; Neh. 13:1

1:10 8 desirable

1:10 9 holy place, the temple

1:11 r Jer. 38:9; 52:6

1:11 10 hunt food

1:11 11 desirable things

1:12 s Dan. 9:12

1:12 12 Lit. pass by this way

1:13 t Ezek. 12:13; 17:20

1:14 u Deut. 28:48

1:14 13 So with MT, Tg.; LXX, Syr., Vg. watched over

1:15 v Is. 63:3; (Rev. 14:19)

1:16 w Ps. 69:20; Eccl. 4:1; Jer. 13:17; Lam. 2:18

1:17 x (Is. 1:15); Jer. 4:31

1:17 y 2 Kin. 24:2–4; Jer. 12:9

1:17 14 Prays

1:18 z Neh. 9:33; Ps. 119:75; Dan. 9:7, 14

1:18 a 1 Sam. 12:14, 15; Jer. 4:17

1:18 15 Lit. mouth

1:20 b Job 30:27; Is. 16:11; Jer. 4:19; Lam. 2:11; Hos. 11:8

1:20 c Deut. 32:25; Ezek. 7:15

1:20 16 Lit. inward parts

1:21 d Ps. 35:15; Jer. 48:27; 50:11; Lam. 2:15; Obad. 12

1:21 e Is. 13; (Jer. 46)

1:21 17 proclaimed

1:22 f Neh. 4:4, 5; Ps. 109:15; 137:7, 8; Jer. 30:16

Lamentations 2

2:1 a (Lam. 3:44)

2:1 b Matt. 11:23

2:1 c 2 Sam. 1:19

2:1 d 1 Chr. 28:2; Ps. 99:5; Ezek. 43:7

2:2 e Ps. 21:9; Lam. 3:43

2:2 f Ps. 89:39, 40; Is. 43:28

2:3 g Ps. 74:11; Jer. 21:4, 5

2:3 h Ps. 89:46

2:3 1 Strength

2:4 i Is. 63:10

2:4 j Ezek. 24:25

2:5 k Jer. 30:14

2:5 l 2 Kin. 25:9; Jer. 52:13; Lam. 2:2

2:6 m Ps. 80:12; 89:40; Is. 5:5; Jer. 7:14

2:6 n Is. 1:8; Jer. 52:13

2:6 o Is. 43:28

2:6 2 Lit. booth

2:7 p Ezek. 24:21

2:7 q Ps. 74:3–8

2:7 3 delivered

2:8 r Jer. 52:14

2:8 s (2 Kin. 21:13; Is. 34:11; Amos 7:7–9)

2:8 4 determined

2:9 t Jer. 51:30

2:9 u Deut. 28:36; 2 Kin. 24:15; 25:7; Lam. 1:3; 4:20

2:9 v 2 Chr. 15:3

2:9 w Ps. 74:9; Mic. 3:6

2:9 5 Gentiles

2:9 6 Prophetic revelation

2:10 x Job 2:13; Is. 3:26

2:10 y Job 2:12; Ezek. 27:30

2:10 z Is. 15:3; Jon. 3:6–8

2:10 7 A sign of mourning

2:11 a Ps. 6:7; Lam. 3:48

2:11 b Job 16:13; Ps. 22:14

2:11 c Lam. 4:4

2:11 8 Lit. inward parts

2:11 9 Lit. liver

2:13 d Lam. 1:12; Dan. 9:12

2:13 10 Or bear witness to

2:14 e Jer. 2:8; 23:25–29; 29:8, 9; 37:19; Ezek. 13:2

2:14 f Is. 58:1; Ezek. 23:36; Mic. 3:8

2:14 g Jer. 23:33–36; Ezek. 22:25, 28

2:15 h 1 Kin. 9:8; Job 27:23; Jer. 18:16; Ezek. 25:6; Nah. 3:19

2:15 i 2 Kin. 19:21; Ps. 44:14

2:15 j (Ps. 48:2; 50:2); Ezek. 16:14

2:15 11 Lit. pass by this way

2:16 k Job 16:9, 10; Ps. 22:13; Lam. 3:46

2:16 l Ps. 56:2; 124:3; Jer. 51:34

2:16 m Lam. 1:21; (Obad. 12–15)

2:16 n Ps. 35:21

2:17 o Lev. 26:16

2:17 p Ps. 38:16

2:17 12 Strength

2:18 q Jer. 14:17; Lam. 1:16

2:18 13 Lit. the daughter of your eye

2:19 r Ps. 119:147

2:19 s 1 Sam. 1:15; Ps. 42:4; 62:8

2:19 t Is. 51:20

2:20 u Lev. 26:29; Deut. 28:53; Jer. 19:9; Lam. 4:10; Ezek. 5:10

2:20 14 Vg. a span long

2:21 v 2 Chr. 36:17; Jer. 6:11

2:21 w Jer. 18:21

2:22 x Ps. 31:13; Is. 24:17; Jer. 6:25

2:22 y Hos. 9:12

2:22 z Jer. 16:2–4; 44:7

Lamentations 3

3:4 a Job 16:8

3:4 b Ps. 51:8; Is. 38:13

3:5 1 hardship or weariness

3:6 c (Ps. 88:5, 6; 143:3)

3:7 d Job 3:23; 19:8; Hos. 2:6

3:8 e Job 30:20; Ps. 22:2

3:10 f Is. 38:13

3:10 2 Lit. secret places

3:11 g Job 16:12, 13; Jer. 15:3; Hos. 6:1

3:12 h Job 7:20; 16:12; Ps. 38:2

3:13 i Job 6:4

3:13 3 Lit. sons of

3:13 4 Lit. kidneys

3:14 j Ps. 22:6, 7; 123:4; Jer. 20:7

3:14 k Job 30:9; Ps. 69:12; Lam. 3:63

3:15 l Jer. 9:15

3:16 m (Prov. 20:17)

3:16 5 Lit. bent me down in

3:17 6 Lit. good

3:18 n Ps. 31:22

3:19 o Jer. 9:15; Lam. 3:5, 15

3:19 7 bitterness

3:20 8 Lit. bowed down

3:21 p Ps. 130:7

3:22 q (Mal. 3:6)

3:22 r Ps. 78:38; (Jer. 3:12; 30:11)

3:23 s Is. 33:2; Zeph. 3:5

3:24 t Ps. 16:5; 73:26; 119:57; Jer. 10:16

3:24 u Jer. 17:17; Mic. 7:7

3:25 v Ps. 130:6; Is. 30:18

3:26 w (Rom. 4:16–18)

3:26 x Ex. 14:13; Ps. 37:7; Is. 7:4

3:27 y Ps. 94:12

3:28 z Jer. 15:17

3:29 a Job 42:6

3:30 b Job 16:10; Is. 50:6; (Matt. 5:39; 26:67); Mark 14:65; Luke 22:63

3:31 c Ps. 77:7; 94:14; (Is. 54:7–10)

3:33 d (Ps. 119:67, 71, 75; Is. 28:21; Ezek. 33:11; Heb. 12:10)

3:33 9 Lit. from His heart

3:36 e (Jer. 22:3; Hab. 1:13)

3:37 f (Ps. 33:9–11)

3:38 g Job 2:10; (Is. 45:7); Jer. 32:42; Amos 3:6; (James 3:10, 11)

3:39 h Prov. 19:3

3:39 i Jer. 30:15; Mic. 7:9; (Heb. 12:5, 6)

3:39 10 Or murmur

3:41 j Ps. 86:4

3:42 k Neh. 9:26; Jer. 14:20; Dan. 9:5

3:45 l 1 Cor. 4:13

3:46 m Job 30:9, 10; Ps. 22:6–8; Lam. 2:16

3:47 n Is. 24:17, 18; Jer. 48:43, 44

3:47 o Is. 51:19

3:48 p Jer. 4:19; 14:17; Lam. 2:11

3:49 q Ps. 77:2; Jer. 14:17

3:50 r Ps. 80:14; Is. 63:15; Lam. 5:1

3:52 s Ps. 35:7, 19

3:53 t Jer. 37:16

3:53 u Dan. 6:17

3:53 11 LXX put to death

3:53 12 Lit. a stone on

3:54 v Ps. 69:2; Jon. 2:3–5

3:54 w Is. 38:10

3:55 x Ps. 130:1; Jon. 2:2

3:55 y Jer. 38:6–13

3:56 z Ps. 3:4

3:57 a James 4:8

3:57 b Is. 41:10, 14; Dan. 10:12

3:58 c Ps. 35:1; Jer. 51:36

3:58 d Ps. 71:23

3:59 e Ps. 9:4

3:59 13 Lit. my wrong

3:60 f Jer. 11:19

3:63 g Ps. 139:2

3:64 h Ps. 28:4; Jer. 11:20; 2 Tim. 4:14

3:65 14 A Jewish tradition sorrow of

3:66 i Deut. 25:19; Jer. 10:11

3:66 j Ps. 8:3

Lamentations 4

4:1 1 Lit. poured out

4:2 a Is. 30:14; Jer. 19:11; (2 Cor. 4:7)

4:2 2 Lit. Weighed against

4:2 3 reckoned

4:3 b Job 39:14–17

4:4 c Ps. 22:15

4:5 d Job 24:8

4:6 e Ezek. 16:48

4:6 f Gen. 19:25; Jer. 20:16

4:7 4 Or nobles

4:7 5 Or purer

4:7 6 Lit. polishing

4:8 g Job 19:20; Ps. 102:5

4:9 h Lev. 26:39; Ezek. 24:23

4:9 i Jer. 16:4

4:10 j Lev. 26:29; Deut. 28:57; 2 Kin. 6:29; Jer. 19:9; Lam. 2:20; Ezek. 5:10

4:10 k Is. 49:15

4:10 l Deut. 28:57

4:10 7 boiled

4:11 m Jer. 7:20; Lam. 2:17; Ezek. 22:31

4:11 n Deut. 32:22; Jer. 21:14

4:12 o Jer. 21:13

4:13 p Jer. 5:31; Ezek. 22:26, 28; Zeph. 3:4

4:13 q Jer. 2:30; 26:8, 9; Matt. 23:31

4:14 r Jer. 2:34

4:14 s Num. 19:16

4:15 t Lev. 13:45, 46

4:16 u Lam. 5:12

4:16 8 Tg. anger

4:17 v 2 Kin. 24:7

4:18 w 2 Kin. 25:4

4:18 x Ezek. 7:2, 3, 6; Amos 8:2

4:18 9 Lit. hunted

4:19 y Deut. 28:49

4:20 z Gen. 2:7

4:20 a Jer. 52:9; Ezek. 12:13

4:21 b Ps. 83:3–6

4:21 c Jer. 25:15; Obad. 10

4:22 d (Is. 40:2; Jer. 33:7, 8)

4:22 e Ps. 137:7

4:22 10 has been completed

Lamentations 5

5:1 a Ps. 89:50

5:1 b Ps. 79:4; Lam. 2:15

5:2 c Ps. 79:1

5:3 d Ex. 22:24; Jer. 15:8; 18:21

5:5 e Deut. 28:48; Jer. 28:14

5:5 1 Lit. necks

5:6 f Gen. 24:2

5:6 g Hos. 9:3; 12:1

5:6 h Jer. 2:18; Hos. 5:13

5:7 i Jer. 31:29

5:11 j Is. 13:16; Zech. 14:2

5:13 k Judg. 16:21

5:14 l Is. 24:8; Jer. 7:34

5:15 m Jer. 25:10; Amos 8:10

5:16 n Job 19:9; Ps. 89:39; Jer. 13:18

5:17 o Ps. 6:7

5:18 p Is. 27:10

5:19 q Ps. 9:7; Hab. 1:12

5:19 r Ps. 45:6

5:20 s Ps. 13:1; 44:24

5:21 t Ps. 80:3, 7, 19; Jer. 31:18

5:21 2 returned

Introduction to Ezekiel

Title

The book has always been named for its author, Ezekiel (1:3; 24:24), who is nowhere else mentioned in Scripture. His name means “strengthened by God,” which, indeed, he was for the prophetic ministry to which God called him (3:8, 9). Ezekiel uses visions, prophecies, parables, signs, and symbols to proclaim and dramatize the message of God to His exiled people.

Author and Date

If the “thirtieth year” of 1:1 refers to Ezekiel’s age, he was 25 when taken captive and 30 when called into ministry. Thirty was the age when priests commenced their office, so it was a notable year for Ezekiel. His ministry began in 593/92 B.C. and extended at least 22 years until 571/70 B.C. (cf. 25:17). He was a contemporary of both Jeremiah (who was about 20 years older) and Daniel (who was the same age), whom he names in 14:14, 20; 28:3 as an already well known prophet. Like Jeremiah (Jer. 1:1) and Zechariah (cf. Zech. 1:1 with Neh. 12:16), Ezekiel was both a prophet and a priest (1:3). Because of his priestly background, he was particularly interested in and familiar with the temple details; so God used him to write much about them (8:1—11:25; 40:1–47:12).

Ezekiel and his wife (who is mentioned in 24:15–27) were among 10,000 Jews taken captive to Babylon in 597 B.C. (2 Kin. 24:11–18). They lived in Tel-Abib (3:15) on the bank of the Chebar River, probably SE of Babylon. Ezekiel writes of his wife’s death in exile (Ezek. 24:18), but the book does not mention Ezekiel’s death, which rabbinical tradition suggests occurred at the hands of an Israelite prince whose idolatry he rebuked around 560 B.C.

The author received his call to prophesy in 593 B.C. (1:2), in Babylon (“the land of the Chaldeans”), during the fifth year of King Jehoiachin’s captivity, which began in 597 B.C. Frequently, Ezekiel dates his prophecies from 597 B.C. (8:1; 20:1; 24:1; 26:1; 29:1; 30:20; 31:1; 32:1, 17; 33:21; 40:1). He also dates the message in 40:1 as 573/72, the 14th year after 586 B.C., i.e., Jerusalem’s final fall. The last dated utterance of Ezekiel was in 571/70 B.C. (29:17).

Prophecies in chaps. 1-28 are in chronological order. In 29:1, the prophet regresses to a year earlier than in 26:1. But from 30:1 on (cf. 31:1; 32:1, 17), he is close to being strictly chronological.

Background and Setting

From the historical perspective, Israel’s united kingdom lasted more than 110 years (ca. 1043–931 B.C.), through the reigns of Saul, David, and Solomon. Then the divided kingdom, Israel (north) and Judah (south), extended from 931 B.C. to 722/21 B.C. Israel fell to Assyria in 722/21 B.C. leaving Judah, the surviving kingdom for 135 years, which fell to Babylon in 605–586 B.C.

In the more immediate setting, several features were strategic. Politically, Assyria’s vaunted military might crumbled after 626 B.C., and the capital, Nineveh, was destroyed in 612 B.C. by the Babylonians and Medes (cf. Nahum). The neo-Babylonian empire had flexed its muscles since Nabopolassar took the throne in 625 B.C., and Egypt, under Pharaoh Necho II, was determined to conquer what she could. Babylon smashed Assyria in 612–605 B.C., and registered a decisive victory against Egypt in 605 B.C. at Carchemish, leaving, according to the Babylonian Chronicle, no survivors. Also in 605 B.C., Babylon, led by Nebuchadnezzar, began the conquest of Jerusalem and the deportation of captives, among them Daniel (Dan. 1:2). In Dec., 598 B.C., he again besieged Jerusalem, and on Mar. 16, 597 B.C. took possession. This time, he took captive Jehoiachin and a group of 10,000, including Ezekiel (2 Kin. 24:11–18). The final destruction of Jerusalem and the conquest of Judah, including the third deportation, came in 586 B.C.

Religiously, King Josiah (ca. 640–609 B.C.) had instituted reforms in Judah (cf. 2 Chr. 34). Tragically, despite his effort, idolatry had so dulled the Judeans that their awakening was only “skin deep” overall. The Egyptian army killed Josiah as it crossed Palestine in 609 B.C., and the Jews plunged on in sin toward judgment under Jehoahaz (609 B.C.), Jehoiakim [Eliakim] (609–598 B.C.), Jehoiachin (598–597 B.C.), and Zedekiah (597–586 B.C.).

Domestically, Ezekiel and the 10,000 lived in exile in Babylonia (2 Kin. 24:14), more as colonists than captives, being permitted to farm tracts of land under somewhat favorable conditions (Jer. 29). Ezekiel even had his own house (3:24; 20:1).

Prophetically, false prophets deceived the exiles with assurances of a speedy return to Judah (13:3, 16; Jer. 29:1). From 593–585 B.C., Ezekiel warned that their beloved Jerusalem would be destroyed and their exile prolonged, so there was no hope of immediate return. In 585 B.C., an escapee from Jerusalem, who had evaded the Babylonians, reached Ezekiel with the first news that the city had fallen in 586 B.C., about 6 months earlier (33:21). That dashed the false hopes of any immediate deliverance for the exiles, so the remainder of Ezekiel’s prophecies related to Israel’s future restoration to its homeland and the final blessings of the messianic kingdom.

Historical and Theological Themes

The “glory of the Lord” is central to Ezekiel, appearing in 1:28; 3:12, 23; 10:4, 18; 11:23; 43:4, 5; 44:4. The book includes graphic descriptions of the disobedience of Israel and Judah, despite God’s kindness (chap. 23; cf. chap. 16). It shows God’s desire for Israel to bear fruit which He can bless; however, selfish indulgence had left Judah ready for judgment, like a torched vine (chap. 15). References are plentiful to Israel’s idolatry and its consequences, such as Pelatiah dropping dead (11:13), a symbolic illustration of overall disaster for the people.

Many picturesque scenes illustrate spiritual principles. Among these are Ezekiel eating a scroll (chap. 2); the faces on 4 angels representing aspects of creation over which God rules (1:10); a “barbershop” scene (5:1–4); graffiti on temple walls reminding readers of what God really wants in His dwelling place, namely holiness and not ugliness (8:10); and sprinkled hot coals depicting judgment (10:2, 7).

Chief among the theological themes are God’s holiness and sovereignty. These are conveyed by frequent contrast of His bright glory against the despicable backdrop of Judah’s sins (1:26–28; often in chaps. 8–11; and 43:1–7). Closely related is God’s purpose of glorious triumph so that all may “know that I am the LORD.” This divine monogram, God’s signature authenticating His acts, is mentioned more than 60 times, usually with a judgment (6:7; 7:4), but occasionally after the promised restoration (34:27; 36:11, 38; 39:28).

Another feature involves God’s angels carrying out His program behind the scenes (1:5-25; 10:1-22). A further important theme is God’s holding each individual accountable for pursuing righteousness (18:3-32).

Ezekiel also stresses sinfulness in Israel (2:3-7; 8:9, 10) and other nations (throughout chaps. 25-32). He deals with the necessity of God’s wrath to deal with sin (7:1-8; 15:8); God’s frustration of man’s devices to escape from besieged Jerusalem (12:1-13; cf. Jer. 39:4-7); and God’s grace pledged in the Abrahamic Covenant (Gen. 12:1-3) being fulfilled by restoring Abraham’s people to the land of the covenant (chaps. 34, 36-48; cf. Gen. 12:7). God promises to preserve a remnant of Israelites through whom He will fulfill His restoration promises and keep His inviolate Word.

Interpretive Challenges

Ezekiel uses extensive symbolic language, as did Isaiah and Jeremiah. This raises the question as to whether certain portions of Ezekiel’s writings are to be taken literally or figuratively, e.g., being bound with ropes, 3:25; whether the prophet was taken bodily to Jerusalem, 8:1-3; how individual judgment can be worked out in chap. 18 when the wicked elude death in 14:22, 23 and some of the godly die in an invasion, 21:3, 4; how God would permit a faithful prophet’s wife to die (24:15-27); when some of the judgments on other nations will occur (chaps. 25-32); whether the temple in chaps. 40-46 will be a literal one and in what form; and how promises of Israel’s future relate to God’s program with the church. These issues will be treated in the study notes.

Outline

The book can be largely divided into sections about condemnation/retribution and then consolation/restoration. A more detailed look divides the book into 4 sections. First, are prophecies on the ruin of Jerusalem (chaps. 1–24). Second, are prophecies of retribution on nearby nations (chaps. 25–32), with a glimpse at God’s future restoration of Israel (28:25, 26). Thirdly, there is a transition chapter (33) which gives instruction concerning a last call for Israel to repent. Finally, the fourth division includes rich expectations involving God’s future restoration of Israel (chaps. 34–48).

I. Prophecies of Jerusalem’s Ruin (1:1-24:27)

A. Preparation and Commission of Ezekiel (1:1-3:27)

1. Divine appearance to Ezekiel (1:1–28)

2. Divine assignment to Ezekiel (2:1—3:27)

B. Proclamation of Jerusalem’s Condemnation (4:1-24:27)

1. Signs of coming judgment (4:1—5:4)

2. Messages concerning judgment (5:5—7:27)

3. Visions concerning abomination in the city and temple (8:1—11:25)

4. Explanations of judgment (12:1—24:27)

II. Prophecies of Retribution to the Nations (25:1-32:32)

A. Ammon (25:1-7)

B. Moab (25:8-11)

C. Edom (25:12-14)

D. Philistia (25:15-17)

E. Tyre (26:1-28:19)

F. Sidon (28:20-24)

Excursus: The Restoration of Israel (28:25, 26)

G. Egypt (29:1-32:32)

III. Provision for Israel’s Repentance (33:1-33)

IV. Prophecies of Israel’s Restoration (34:1-48:35)

A. Regathering of Israel to the Land (34:1-37:28)

1. Promise of a True Shepherd (34:1–31)

2. Punishment of the nations (35:1—36:7)

3. Purposes of restoration (36:8–38)

4. Pictures of restoration—dry bones and two sticks (37:1–28)

B. Removal of Israel’s Enemies from the Land (38:1-39:29)

1. Invasion of Gog to plunder Israel (38:1–16)

2. Intervention of God to protect Israel (38:17—39:29)

C. Reinstatement of True Worship in Israel (40:1-46:24)

1. New temple (40:1—43:12)

2. New worship (43:13—46:24)

D. Redistribution of the Land in Israel (47:1-48:35)

1. Position of the river (47:1–12)

2. Portions for the tribes (47:13—48:35)

The Book of

EZEKIEL

Ezekiel 1

Ezekiel’s Vision of God

1Now it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the captives by athe River Chebar, that bthe heavens were opened and I saw cvisions1 of God.

2On the fifth day of the month, which was in the fifth year of King Jehoiachin’s captivity,

3the word of the LORD came expressly to Ezekiel the priest, the son of Buzi, in the land of the 2Chaldeans by the River Chebar; and dthe hand of the LORD was upon him there.

4Then I looked, and behold, ea whirlwind was coming fout of the north, a great cloud with raging fire engulfing itself; and brightness was all around it and radiating out of its midst like the color of amber, out of the midst of the fire.

5gAlso from within it came the likeness of four living creatures. And hthis was their appearance: they had ithe likeness of a man.

6Each one had four faces, and each one had four wings.

7Their 3legs were straight, and the soles of their feet were like the soles of calves’ feet. They sparkled jlike the color of burnished bronze.

8kThe hands of a man were under their wings on their four sides; and each of the four had faces and wings.

9Their wings touched one another. The creatures did not turn when they went, but each one went straight lforward.

10As for mthe likeness of their faces, each nhad the face of a man; each of the four had othe face of a lion on the right side, peach of the four had the face of an ox on the left side, qand each of the four had the face of an eagle.

11Thus were their faces. Their wings stretched upward; two wings of each one touched one another, and rtwo covered their bodies.

12And seach one went straight forward; they went wherever the spirit wanted to go, and they did not turn when they went.

13As for the likeness of the living creatures, their appearance was like burning coals of fire, tlike the appearance of torches going back and forth among the living creatures. The fire was bright, and out of the fire went lightning.

14And the living creatures ran back and forth, uin appearance like a flash of lightning.

15Now as I looked at the living creatures, behold, va wheel was on the earth beside each living creature with its four faces.

16wThe appearance of the wheels and their workings was xlike the color of beryl, and all four had the same likeness. The appearance of their workings was, as it were, a wheel in the middle of a wheel.

17When they moved, they went toward any one of four directions; they did not turn aside when they went.

18As for their rims, they were so high they were awesome; and their rims were yfull of eyes, all around the four of them.

19zWhen the living creatures went, the wheels went beside them; and when the living creatures were lifted up from the earth, the wheels were lifted up.

20Wherever the spirit wanted to go, they went, because there the spirit went; and the wheels were lifted together with them, afor the spirit of the 4living creatures was in the wheels.

21When those went, these went; when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up together with them, for the spirit of the 5living creatures was in the wheels.

22bThe likeness of the 6firmament above the heads of the 7living creatures was like the color of an awesome ccrystal, stretched out dover their heads.

23And under the firmament their wings spread out straight, one toward another. Each one had two which covered one side, and each one had two which covered the other side of the body.

24eWhen they went, I heard the noise of their wings, flike the noise of many waters, like gthe voice of the Almighty, a tumult like the noise of an army; and when they stood still, they let down their wings.

25A voice came from above the firmament that was over their heads; whenever they stood, they let down their wings.

26hAnd above the firmament over their heads was the likeness of a throne, iin appearance like a sapphire stone; on the likeness of the throne was a likeness with the appearance of a man high above jit.

27Also from the appearance of His waist and upward kI saw, as it were, the color of amber with the appearance of fire all around within it; and from the appearance of His waist and downward I saw, as it were, the appearance of fire with brightness all around.

28lLike the appearance of a rainbow in a cloud on a rainy day, so was the appearance of the brightness all around it. mThis was the appearance of the likeness of the glory of the LORD. Dates in Ezekiel

Ezekiel Sent to Rebellious Israel

So when I saw it, nI fell on my face, and I heard a voice of One speaking.

Ezekiel 2

Ezekiel Called to Be a Prophet

1And He said to me, “Son of man, astand on your feet, and I will speak to you.”

2Then bthe Spirit entered me when He spoke to me, and set me on my feet; and I heard Him who spoke to me.

3And He said to me: “Son of man, I am sending you to the children of Israel, to a rebellious nation that has crebelled against Me; dthey and their fathers have transgressed against Me to this very day.

4e“For they are 1impudent and stubborn children. I am sending you to them, and you shall say to them, ‘Thus says the Lord GOD.’

5f“As for them, whether they hear or whether they refuse—for they are a grebellious house—yet they hwill know that a prophet has been among them.

6“And you, son of man, ido not be afraid of them nor be afraid of their words, though jbriers and thorns are with you and you dwell among scorpions; kdo not be afraid of their words or dismayed by their looks, lthough they are a rebellious house.

7m“You shall speak My words to them, whether they hear or whether they refuse, for they are rebellious.

8“But you, son of man, hear what I say to you. Do not be rebellious like that rebellious house; open your mouth and neat what I give you.”

9Now when I looked, there was oa hand stretched out to me; and behold, pa scroll of a book was in it.

10Then He spread it before me; and there was writing on the inside and on the outside, and written on it were lamentations and mourning and woe.

Ezekiel 3

The Responsibility of the Prophet

1Moreover He said to me, “Son of man, eat what you find; aeat this scroll, and go, speak to the house of Israel.”

2So I opened my mouth, and He caused me to eat that scroll.

3And He said to me, “Son of man, feed your belly, and fill your stomach with this scroll that I give you.” So I bate, and it was in my mouth clike honey in sweetness.

4Then He said to me: “Son of man, go to the house of Israel and speak with My words to them.

5“For you are not sent to a people of unfamiliar speech and of hard language, but to the house of Israel,

6“not to many people of unfamiliar speech and of hard language, whose words you cannot understand. Surely, dhad I sent you to them, they would have listened to you.

7“But the house of Israel will not listen to you, ebecause they will not listen to Me; ffor all the house of Israel are 1impudent and hard-hearted.

8“Behold, I have made your face strong against their faces, and your forehead strong against their foreheads.

9g“Like adamant stone, harder than flint, I have made your forehead; hdo not be afraid of them, nor be dismayed at their looks, though they are a rebellious house.”

10Moreover He said to me: “Son of man, receive into your heart all My words that I speak to you, and hear with your ears.

11“And go, get to the captives, to the children of your people, and speak to them and tell them, i‘Thus says the Lord GOD,’ whether they hear, or whether they refuse.”

12Then jthe Spirit lifted me up, and I heard behind me a great thunderous voice: “Blessed is the kglory of the LORD from His place!”

13I also heard the lnoise of the wings of the living creatures that touched one another, and the noise of the wheels beside them, and a great thunderous noise.

14So the Spirit lifted me up and took me away, and I went in bitterness, in the 2heat of my spirit; but mthe hand of the LORD was strong upon me.

15Then I came to the captives at Tel Abib, who dwelt by the River Chebar; and nI sat where they sat, and remained there astonished among them seven days.

Ezekiel Is a Watchman

16Now it ocame to pass at the end of seven days that the word of the LORD came to me, saying,

17p“Son of man, I have made you qa watchman for the house of Israel; therefore hear a word from My mouth, and give them rwarning from Me:

18“When I say to the wicked, ‘You shall surely die,’ and you give him no warning, nor speak to warn the wicked from his wicked way, to save his life, that same wicked man sshall die in his iniquity; but his blood I will require at your hand.

19“Yet, if you warn the wicked, and he does not turn from his wickedness, nor from his wicked way, he shall die in his iniquity; tbut you have delivered your soul.

20“Again, when a urighteous man turns from his righteousness and commits iniquity, and I lay a stumbling block before him, he shall die; because you did not give him warning, he shall die in his sin, and his righteousness which he has done shall not be remembered; but his blood I will require at your hand.

21“Nevertheless if you warn the righteous man that the righteous should not sin, and he does not sin, he shall surely live because he took warning; also you will have delivered your soul.” Ezekiel’s Sign Experiences

22vThen the hand of the LORD was upon me there, and He said to me, “Arise, go out winto the plain, and there I shall talk with you.”

23So I arose and went out into the plain, and behold, xthe glory of the LORD stood there, like the glory which I ysaw by the River Chebar; zand I fell on my face.

24Then athe Spirit entered me and set me on my feet, and spoke with me and said to me: “Go, shut yourself inside your house.

25“And you, O son of man, surely bthey will put ropes on you and bind you with them, so that you cannot go out among them.

26c“I will make your tongue cling to the roof of your mouth, so that you shall be mute and dnot be 3one to rebuke them, efor they are a rebellious house.

27f“But when I speak with you, I will open your mouth, and you shall say to them, g‘Thus says the Lord GOD.’ He who hears, let him hear; and he who refuses, let him refuse; for they are a rebellious house.

Ezekiel 4

The Siege of Jerusalem Portrayed

1“You also, son of man, take a clay tablet and lay it before you, and portray on it a city, Jerusalem.

2a“Lay siege against it, build a bsiege wall against it, and heap up a mound against it; set camps against it also, and place battering rams against it all around.

3“Moreover take for yourself an iron plate, and set it as an iron wall between you and the city. Set your face against it, and it shall be cbesieged, and you shall lay siege against it. dThis will be a sign to the house of Israel.

4“Lie also on your left side, and lay the iniquity of the house of Israel upon it. According to the number of the days that you lie on it, you shall bear their iniquity.

5“For I have laid on you the years of their iniquity, according to the number of the days, three hundred and ninety days; eso you shall bear the iniquity of the house of Israel.

6“And when you have completed them, lie again on your right side; then you shall bear the iniquity of the house of Judah forty days. I have laid on you a day for each year.

7“Therefore you shall set your face toward the siege of Jerusalem; your arm shall be uncovered, and you shall prophesy against it.

8f“And surely I will 1restrain you so that you cannot turn from one side to another till you have ended the days of your siege.

9“Also take for yourself wheat, barley, beans, lentils, millet, and spelt; put them into one vessel, and make bread of them for yourself. During the number of days that you lie on your side, three hundred and ninety days, you shall eat it.

10“And your food which you eat shall be by weight, twenty shekels a day; from time to time you shall eat it.

11“You shall also drink water by measure, one-sixth of a hin; from time to time you shall drink.

12“And you shall eat it as barley cakes; and bake it using fuel of human waste in their sight.”

13Then the LORD said, “So gshall the children of Israel eat their defiled bread among the Gentiles, where I will drive them.”

14So I said, h“Ah, Lord GOD! Indeed I have never defiled myself from my youth till now; I have never eaten iwhat died of itself or was torn by beasts, nor has jabominable2 flesh ever come into my mouth.”

15Then He said to me, “See, I am giving you cow dung instead of human waste, and you shall prepare your bread over it.”

16Moreover He said to me, “Son of man, surely I will cut off the ksupply of bread in Jerusalem; they shall leat bread by weight and with anxiety, and shall mdrink water by measure and with dread,

17“that they may lack bread and water, and be dismayed with one another, and nwaste away because of their iniquity.

Ezekiel 5

A Sword Against Jerusalem

1“And you, son of man, take a sharp sword, take it as a barber’s razor, aand pass it over your head and your beard; then take scales to weigh and divide the hair.

2b“You shall burn with fire one-third in the midst of cthe city, when dthe days of the siege are finished; then you shall take one-third and strike around it with the sword, and one-third you shall scatter in the wind: I will draw out a sword after ethem.

3f“You shall also take a small number of them and bind them in the edge of your garment.

4“Then take some of them again and gthrow them into the midst of the fire, and burn them in the fire. From there a fire will go out into all the house of Israel.

5“Thus says the Lord GOD: ‘This is Jerusalem; I have set her in the midst of the nations and the countries all around her.

6‘She has rebelled against My judgments by doing wickedness more than the nations, and against My statutes more than the countries that are all around her; for they have refused My judgments, and they have not walked in My statutes.’

7“Therefore thus says the Lord GOD: ‘Because you have 1multiplied disobedience more than the nations that are all around you, have not walked in My statutes hnor kept My judgments, 2nor even done according to the judgments of the nations that are all around you’—

8“therefore thus says the Lord GOD: ‘Indeed I, even I, am against you and will execute judgments in your midst in the sight of the nations.

9i‘And I will do among you what I have never done, and the like of which I will never do again, because of all your abominations.

10‘Therefore fathers jshall eat their sons in your midst, and sons shall eat their fathers; and I will execute judgments among you, and all of you who remain I will kscatter to all the winds.

11‘Therefore, as I live,’ says the Lord GOD, ‘surely, because you have ldefiled My sanctuary with all your mdetestable things and with all your abominations, therefore I will also diminish you; nMy eye will not spare, nor will I have any pity.

12o‘One-third of you shall die of the pestilence, and be consumed with famine in your midst; and one-third shall fall by the sword all around you; and pI will scatter another third to all the winds, and I will draw out a sword after qthem.

13‘Thus shall My anger rbe spent, and I will scause My fury to rest upon them, tand I will be avenged; uand they shall know that I, the LORD, have spoken it in My zeal, when I have spent My fury upon them.

14‘Moreover vI will make you a waste and a reproach among the nations that are all around you, in the sight of all who pass by.

15‘So 3it shall be a wreproach, a taunt, a xlesson, and an astonishment to the nations that are all around you, when I execute judgments among you in anger and in fury and in yfurious rebukes. I, the LORD, have spoken.

16‘When I zsend against them the terrible arrows of famine which shall be for destruction, which I will send to destroy you, I will increase the famine upon you and cut off your asupply of bread.

17‘So I will send against you famine and bwild beasts, and they will bereave you. cPestilence and blood shall pass through you, and I will bring the sword against you. I, the LORD, have spoken.’ ”

Ezekiel 6

Judgment on Idolatrous Israel

1Now the word of the LORD came to me, saying:

2“Son of man, aset your face toward the bmountains of Israel, and prophesy against them,

3“and say, ‘O mountains of Israel, hear the word of the Lord GOD! Thus says the Lord GOD to the mountains, to the hills, to the ravines, and to the valleys: “Indeed I, even I, will bring a sword against you, and cI will destroy your 1high places.

4“Then your altars shall be desolate, your incense altars shall be broken, and dI will cast down your slain men before your idols.

5“And I will lay the corpses of the children of Israel before their idols, and I will scatter your bones all around your altars.

6“In all your dwelling places the cities shall be laid waste, and the 2high places shall be desolate, so that your altars may be laid waste and made desolate, your idols may be broken and made to cease, your incense altars may be cut down, and your works may be abolished.

7“The slain shall fall in your midst, and eyou shall know that I am the LORD.

8f“Yet I will leave a remnant, so that you may have some who escape the sword among the nations, when you are gscattered through the countries.

9“Then those of you who escape will hremember Me among the nations where they are carried captive, because iI was crushed by their adulterous heart which has departed from Me, and jby their eyes which play the harlot after their idols; kthey will loathe themselves for the evils which they committed in all their abominations.

10“And they shall know that I am the LORD; I have not said in vain that I would bring this calamity upon them.”

11‘Thus says the Lord GOD: l“Pound3 your fists and stamp your feet, and say, ‘Alas, for all the evil abominations of the house of Israel! mFor they shall fall by the sword, by famine, and by pestilence.

12‘He who is far off shall die by the pestilence, he who is near shall fall by the sword, and he who remains and is besieged shall die by the famine. nThus will I spend My fury upon them.

13‘Then you shall know that I am the LORD, when their slain are among their idols all around their altars, oon every high hill, pon all the mountaintops, qunder every green tree, and under every thick oak, wherever they offered sweet incense to all their idols.

14‘So I will rstretch out My hand against them and make the land desolate, yes, more desolate than the wilderness toward sDiblah, in all their dwelling places. Then they shall know that I am the LORD.’ ” ’ ”

Ezekiel 7

Judgment on Israel Is Near

1Moreover the word of the LORD came to me, saying,

2“And you, son of man, thus says the Lord GOD to the land of Israel:

a‘An end! The end has come upon the four corners of the land.

3Now the end has come upon you,

And I will send My anger against you;

I will judge you baccording to your ways,

And I will repay you for all your abominations.

4c My eye will not spare you,

Nor will I have pity;

But I will repay your ways,

And your abominations will be in your midst;

d Then you shall know that I am the LORD!’

5“Thus says the Lord GOD:

‘A disaster, a singular edisaster;

Behold, it has come!

6An end has come,

The end has come;

It has dawned for you;

Behold, it has come!

7f Doom has come to you, you who dwell in the land;

g The time has come,

A day of trouble is near,

And not of rejoicing in the mountains.

8Now upon you I will soon hpour out My fury,

And spend My anger upon you;

I will judge you according to your ways,

And I will repay you for all your abominations.

9‘My eye will not spare,

Nor will I have pity;

I will 1repay you according to your ways,

And your abominations will be in your midst.

Then you shall know that I am the LORD who strikes.

10‘Behold, the day!

Behold, it has come!

i Doom has gone out;

The rod has blossomed,

Pride has budded.

11j Violence has risen up into a rod of wickedness;

None of them shall remain,

None of their multitude,

None of 2them;

k Nor shall there be wailing for them.

12The time has come,

The day draws near.

‘Let not the buyer lrejoice,

Nor the seller mmourn,

For wrath is on their whole multitude.

13For the seller shall not return to what has been sold,

Though he may still be alive;

For the vision concerns the whole multitude,

And it shall not turn back;

No one will strengthen himself

Who lives in iniquity.

14‘They have blown the trumpet and made everyone ready,

But no one goes to battle;

For My wrath is on all their multitude.

15n The sword is outside,

And the pestilence and famine within.

Whoever is in the field

Will die by the sword;

And whoever is in the city,

Famine and pestilence will devour him.

16‘Those who osurvive will escape and be on the mountains

Like doves of the valleys,

All of them mourning,

Each for his iniquity.

17Every phand will be feeble,

And every knee will be as weak as water.

18They will also qbe girded with sackcloth;

Horror will cover them;

Shame will be on every face,

Baldness on all their heads.

19‘They will throw their silver into the streets,

And their gold will be like refuse;

Their rsilver and their gold will not be able to deliver them

In the day of the wrath of the LORD;

They will not satisfy their souls,

Nor fill their stomachs,

Because it became their stumbling block of iniquity.

20‘As for the beauty of his ornaments,

He set it in majesty;

s But they made from it

The images of their abominations—

Their detestable things;

Therefore I have made it

Like refuse to them.

21I will give it as tplunder

Into the hands of strangers,

And to the wicked of the earth as spoil;

And they shall defile it.

22I will turn My face from them,

And they will defile My secret place;

For robbers shall enter it and defile it.

23‘Make a chain,

For uthe land is filled with crimes of blood,

And the city is full of violence.

24Therefore I will bring the vworst of the Gentiles,

And they will possess their houses;

I will cause the pomp of the strong to cease,

And their holy places shall be wdefiled.

253 Destruction comes;

They will seek peace, but there shall be none.

26x Disaster will come upon disaster,

And rumor will be upon rumor.

y Then they will seek a vision from a prophet;

But the law will perish from the priest,

And counsel from the elders.

27‘The king will mourn,

The prince will be clothed with desolation,

And the hands of the common people will tremble.

I will do to them according to their way,

And according to what they deserve I will judge them;

Then they shall know that I am the LORD!’ ”

Ezekiel 8

Abominations in the Temple

1And it came to pass in the sixth year, in the sixth month, on the fifth day of the month, as I sat in my house with athe elders of Judah sitting before me, that bthe hand of the Lord GOD fell upon me there.

2cThen I looked, and there was a likeness, like the appearance of fire—from the appearance of His waist and downward, fire; and from His waist and upward, like the appearance of brightness, dlike the color of amber.

3He estretched out the form of a hand, and took me by a lock of my hair; and fthe Spirit lifted me up between earth and heaven, and gbrought me in visions of God to Jerusalem, to the door of the north gate of the inner court, hwhere the seat of the image of jealousy was, which iprovokes1 to jealousy.

4And behold, the jglory of the God of Israel was there, like the vision that I ksaw in the plain.

5Then He said to me, “Son of man, lift your eyes now toward the north.” So I lifted my eyes toward the north, and there, north of the altar gate, was this image of jealousy in the entrance.

6Furthermore He said to me, “Son of man, do you see what they are doing, the great labominations that the house of Israel commits here, to make Me go far away from My sanctuary? Now turn again, you will see greater abominations.”

7So He brought me to the door of the court; and when I looked, there was a hole in the wall.

8Then He said to me, “Son of man, dig into the wall”; and when I dug into the wall, there was a door.

9And He said to me, “Go in, and see the wicked abominations which they are doing there.”

10So I went in and saw, and there—every msort of ncreeping thing, abominable beasts, and all the idols of the house of Israel, 2portrayed all around on the walls.

11And there stood before them oseventy men of the elders of the house of Israel, and in their midst stood Jaazaniah the son of Shaphan. Each man had a censer in his hand, and a thick cloud of incense went up.

12Then He said to me, “Son of man, have you seen what the elders of the house of Israel do in the dark, every man in the room of his idols? For they say, p‘The LORD does not see us, the LORD has forsaken the land.’ ”

13And He said to me, “Turn again, and you will see greater abominations that they are doing.”

14So He brought me to the door of the north gate of the LORD’s house; and to my dismay, women were sitting there weeping for 3Tammuz.

15Then He said to me, “Have you seen this, O son of man? Turn again, you will see greater abominations than these.”

16So He brought me into the inner court of the LORD’s house; and there, at the door of the temple of the LORD, qbetween the porch and the altar, rwere about twenty-five men swith their backs toward the temple of the LORD and their faces toward the east, and they were worshiping tthe sun toward the east.

17And He said to me, “Have you seen this, O son of man? Is it a trivial thing to the house of Judah to commit the abominations which they commit here? For they have ufilled the land with violence; then they have returned to provoke Me to anger. Indeed they put the branch to their nose.

18v“Therefore I also will act in fury. My weye will not spare nor will I have pity; and though they xcry in My ears with a loud voice, I will not hear them.”

Ezekiel 9

The Wicked Are Slain

1Then He called out in my hearing with a loud voice, saying, “Let those who have charge over the city draw near, each with a 1deadly weapon in his hand.”

2And suddenly six men came from the direction of the upper gate, which faces north, each with his 2battle-ax in his hand. aOne man among them was clothed with linen and had a writer’s inkhorn 3at his side. They went in and stood beside the bronze altar.

3Now bthe glory of the God of Israel had gone up from the cherub, where it had been, to the threshold of the 4temple. And He called to the man clothed with linen, who had the writer’s inkhorn at his side;

4and the LORD said to him, “Go through the midst of the city, through the midst of Jerusalem, and put ca mark on the foreheads of the men dwho sigh and cry over all the abominations that are done within it.”

5To the others He said in my 5hearing, “Go after him through the city and ekill;6 fdo not let your eye spare, nor have any pity.

6g“Utterly7 slay old and young men, maidens and little children and women; but hdo not come near anyone on whom is the mark; and ibegin at My sanctuary.” jSo they began with the elders who were before the 8temple.

7Then He said to them, “Defile the 9temple, and fill the courts with the slain. Go out!” And they went out and killed in the city.

8So it was, that while they were killing them, I was left alone; and I kfell on my face and cried out, and said, l“Ah, Lord GOD! Will You destroy all the remnant of Israel in pouring out Your fury on Jerusalem?”

9Then He said to me, “The iniquity of the house of Israel and Judah is exceedingly great, and mthe land is full of bloodshed, and the city full of perversity; for they say, n‘The LORD has forsaken the land, and othe LORD does not see!’

10“And as for Me also, My peye will neither spare, nor will I have pity, but qI will recompense their deeds on their own head.”

11Just then, the man clothed with linen, who had the inkhorn at his side, reported back and said, “I have done as You commanded me.”

Ezekiel 10

The Glory Departs from the Temple

1And I looked, and there in the afirmament1 that was above the head of the cherubim, there appeared something like a sapphire stone, having the appearance of the likeness of a throne.

2bThen He spoke to the man clothed with linen, and said, “Go in among the wheels, under the cherub, fill your hands with ccoals of fire from among the cherubim, and dscatter them over the city.” And he went in as I watched.

3Now the cherubim were standing on the 2south side of the 3temple when the man went in, and the ecloud filled the inner court.

4fThen the glory of the LORD went up from the cherub, and paused over the threshold of the 4temple; and gthe house was filled with the cloud, and the court was full of the brightness of the LORD’s hglory.

5And the isound of the wings of the cherubim was heard even in the outer court, like jthe voice of Almighty God when He speaks.

6Then it happened, when He commanded the man clothed in linen, saying, “Take fire from among the wheels, from among the cherubim,” that he went in and stood beside the wheels.

7And the cherub stretched out his hand from among the cherubim to the fire that was among the cherubim, and took some of it and put it into the hands of the man clothed with linen, who took it and went out.

8kThe cherubim appeared to have the form of a man’s hand under their wings.

9lAnd when I looked, there were four wheels by the cherubim, one wheel by one cherub and another wheel by each other cherub; the wheels appeared to have the color of a mberyl stone.

10As for their appearance, all four looked alike—as it were, a wheel in the middle of a wheel.

11nWhen they went, they went toward any of their four directions; they did not turn aside when they went, but followed in the direction the head was facing. They did not turn aside when they went.

12And their whole body, with their back, their hands, their wings, and the wheels that the four had, were ofull of eyes all around.

13As for the wheels, they were called in my 5hearing, “Wheel.”

14pEach one had four faces: the first face was the face of a cherub, the second face the face of a man, the third the face of a lion, and the fourth the face of an eagle.

15And the cherubim were lifted up. This was qthe living creature I saw by the River Chebar.

16rWhen the cherubim went, the wheels went beside them; and when the cherubim lifted their wings to mount up from the earth, the same wheels also did not turn from beside them.

17sWhen 6the cherubim stood still, the wheels stood still, and when 7one was lifted up, 8the other lifted itself up, for the spirit of the living creature was in them.

18Then tthe glory of the LORD udeparted from the threshold of the 9temple and stood over the cherubim.

19And vthe cherubim lifted their wings and mounted up from the earth in my sight. When they went out, the wheels were beside them; and they stood at the door of the weast gate of the LORD’s house, and the glory of the God of Israel was above them.

20xThis is the living creature I saw under the God of Israel yby the River Chebar, and I knew they were cherubim.

21zEach one had four faces and each one four wings, and the likeness of the hands of a man was under their wings.

22And athe likeness of their faces was the same as the faces which I had seen by the River Chebar, their appearance and their persons. bThey each went straight forward.

Ezekiel 11

Judgment on Wicked Counselors

1Then athe Spirit lifted me up and brought me to bthe East Gate of the LORD’s house, which faces eastward; and there cat the door of the gate were twenty-five men, among whom I saw Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.

2And He said to me: “Son of man, these are the men who devise iniquity and give wicked 1counsel in this city,

3“who say, ‘The time is not dnear to build houses; ethis city is the 2caldron, and we are the meat.’

4“Therefore prophesy against them, prophesy, O son of man!”

5Then fthe Spirit of the LORD fell upon me, and said to me, “Speak! ‘Thus says the LORD: “Thus you have said, O house of Israel; for gI know the things that come into your mind.

6h“You have multiplied your slain in this city, and you have filled its streets with the slain.”

7‘Therefore thus says the Lord GOD: i“Your slain whom you have laid in its midst, they are the meat, and this city is the caldron; jbut I shall bring you out of the midst of it.

8“You have kfeared the sword; and I will bring a sword upon you,” says the Lord GOD.

9“And I will bring you out of its midst, and deliver you into the hands of strangers, and lexecute judgments on you.

10m“You shall fall by the sword. I will judge you at nthe border of Israel. oThen you shall know that I am the LORD.

11p“This city shall not be your 3caldron, nor shall you be the meat in its midst. I will judge you at the border of Israel.

12“And you shall know that I am the LORD; for you have not walked in My statutes nor executed My judgments, but qhave done according to the customs of the Gentiles which are all around you.” ’ ”

13Now it happened, while I was prophesying, that rPelatiah the son of Benaiah died. Then sI fell on my face and cried with a loud voice, and said, “Ah, Lord GOD! Will You make a complete end of the remnant of Israel?”

God Will Restore Israel

14Again the word of the LORD came to me, saying,

15“Son of man, your brethren, your relatives, your countrymen, and all the house of Israel in its entirety, are those about whom the inhabitants of Jerusalem have said, ‘Get far away from the LORD; this land has been given to us as a possession.’

16“Therefore say, ‘Thus says the Lord GOD: “Although I have cast them far off among the Gentiles, and although I have scattered them among the countries, tyet I shall be a little 4sanctuary for them in the countries where they have gone.” ’

17“Therefore say, ‘Thus says the Lord GOD: u“I will gather you from the peoples, assemble you from the countries where you have been scattered, and I will give you the land of Israel.” ’

18“And they will go there, and they will take away all its vdetestable things and all its abominations from there.

19“Then wI will give them one heart, and I will put xa new spirit within 5them, and take ythe stony heart out of their flesh, and give them a heart of flesh,

20z“that they may walk in My statutes and keep My judgments and do them; aand they shall be My people, and I will be their God.

21“But as for those whose hearts follow the desire for their detestable things and their abominations, bI will recompense their deeds on their own heads,” says the Lord GOD.

22So the cherubim clifted up their wings, with the wheels beside them, and the glory of the God of Israel was high above them.

23And dthe glory of the LORD went up from the midst of the city and stood eon the mountain, fwhich is on the east side of the city.

24Then gthe Spirit took me up and brought me in a vision by the Spirit of God into 6Chaldea, to those in captivity. And the vision that I had seen went up from me.

25So I spoke to those in captivity of all the things the LORD had shown me.

Ezekiel 12

Judah’s Captivity Portrayed

1Now the word of the LORD came to me, saying:

2“Son of man, you dwell in the midst of aa rebellious house, which bhas eyes to see but does not see, and ears to hear but does not hear; cfor they are a rebellious house.

3“Therefore, son of man, prepare your belongings for captivity, and go into captivity by day in their sight. You shall go from your place into captivity to another place in their sight. It may be that they will consider, though they are a rebellious house.

4“By day you shall bring out your belongings in their sight, as though going into captivity; and at evening you shall go in their sight, like those who go into captivity.

5“Dig through the wall in their sight, and carry your belongings out through it.

6“In their sight you shall bear them on your shoulders and carry them out at twilight; you shall cover your face, so that you cannot see the ground, dfor I have made you a sign to the house of Israel.”

7So I did as I was commanded. I brought out my belongings by day, as though going into captivity, and at evening I dug through the wall with my hand. I brought them out at twilight, and I bore them on my shoulder in their sight.

8And in the morning the word of the LORD came to me, saying,

9“Son of man, has not the house of Israel, ethe rebellious house, said to you, f‘What are you doing?’

10“Say to them, ‘Thus says the Lord GOD: “This gburden1 concerns the prince in Jerusalem and all the house of Israel who are among them.” ’

11“Say, h‘I am a sign to you. As I have done, so shall it be done to them; ithey shall be carried away into captivity.’

12“And jthe prince who is among them shall bear his belongings on his shoulder at twilight and go out. They shall dig through the wall to carry them out through it. He shall cover his face, so that he cannot see the ground with his eyes.

13“I will also spread My knet over him, and he shall be caught in My snare. lI will bring him to Babylon, to the land of the Chaldeans; yet he shall not see it, though he shall die there.

14m“I will scatter to every wind all who are around him to help him, and all his troops; and nI will draw out the sword after them.

15o“Then they shall know that I am the LORD, when I scatter them among the nations and disperse them throughout the countries.

16p“But I will spare a few of their men from the sword, from famine, and from pestilence, that they may declare all their abominations among the Gentiles wherever they go. Then they shall know that I am the LORD.”

Judgment Not Postponed

17Moreover the word of the LORD came to me, saying,

18“Son of man, qeat your bread with 2quaking, and drink your water with trembling and anxiety.

19“And say to the people of the land, ‘Thus says the Lord GOD to the inhabitants of Jerusalem and to the land of Israel: “They shall eat their bread with anxiety, and drink their water with dread, so that her land may rbe emptied of all who are in it, sbecause of the violence of all those who dwell in it.

20“Then the cities that are inhabited shall be laid waste, and the land shall become desolate; and you shall know that I am the LORD.” ’ ”

21And the word of the LORD came to me, saying,

22“Son of man, what is this proverb that you people have about the land of Israel, which says, t‘The days are prolonged, and every vision fails’?

23“Tell them therefore, ‘Thus says the Lord GOD: “I will lay this proverb to rest, and they shall no more use it as a proverb in Israel.” But say to them, u“The days are at hand, and the 3fulfillment of every vision.

24“For vno more shall there be any wfalse4 vision or flattering divination within the house of Israel.

25“For I am the LORD. I speak, and xthe word which I speak will come to pass; it will no more be postponed; for in your days, O rebellious house, I will say the word and yperform it,” says the Lord GOD.’ ”

26Again the word of the LORD came to me, saying,

27z“Son of man, look, the house of Israel is saying, ‘The vision that he sees is afor many days from now, and he prophesies of times far off.’

28b“Therefore say to them, ‘Thus says the Lord GOD: “None of My words will be postponed any more, but the word which I speak cwill be done,” says the Lord GOD.’ ”

Ezekiel 13

Woe to Foolish Prophets

1And the word of the LORD came to me, saying,

2“Son of man, prophesy aagainst the prophets of Israel who prophesy, and say to bthose who prophesy out of their own cheart,1 ‘Hear the word of the LORD!’ ”

3Thus says the Lord GOD: “Woe to the foolish prophets, who follow their own spirit and have seen 2nothing!

4“O Israel, your prophets are dlike foxes in the deserts.

5“You ehave not gone up into the 3gaps to build a wall for the house of Israel to stand in battle on the day of the LORD.

6f“They have envisioned futility and false divination, saying, ‘Thus says the LORD!’ But the LORD has gnot sent them; yet they hope that the word may 4be confirmed.

7“Have you not seen a futile vision, and have you not spoken false divination? You say, ‘The LORD says,’ but I have not spoken.”

8Therefore thus says the Lord GOD: “Because you have spoken nonsense and envisioned lies, therefore I am indeed against you,” says the Lord GOD.

9“My hand will be hagainst the prophets who envision futility and who idivine lies; they shall not be in the assembly of My people, jnor be written in the record of the house of Israel, knor shall they enter into the land of Israel. lThen you shall know that I am the Lord GOD.

10“Because, indeed, because they have seduced My people, saying, m‘Peace!’ when there is no peace—and one builds a wall, and they nplaster5 it with untempered mortar—

11“say to those who plaster it with untempered mortar, that it will fall. oThere will be flooding rain, and you, O great hailstones, shall fall; and a stormy wind shall tear it down.

12“Surely, when the wall has fallen, will it not be said to you, ‘Where is the mortar with which you plastered it?’ ”

13Therefore thus says the Lord GOD: “I will cause a stormy wind to break forth in My fury; and there shall be a flooding rain in My anger, and great hailstones in fury to consume it.

14“So I will break down the wall you have plastered with untempered mortar, and bring it down to the ground, so that its foundation will be uncovered; it will fall, and you shall be consumed in the midst of it. pThen you shall know that I am the LORD.

15“Thus will I accomplish My wrath on the wall and on those who have plastered it with untempered mortar; and I will say to you, ‘The wall is no more, nor those who plastered it,

16‘that is, the prophets of Israel who prophesy concerning Jerusalem, and who qsee visions of peace for her when there is no peace,’ ” says the Lord GOD.

17“Likewise, son of man, rset your face against the daughters of your people, swho prophesy out of their own 6heart; prophesy against them,

18“and say, ‘Thus says the Lord GOD: “Woe to the women who sew magic charms 7on their sleeves and make veils for the heads of people of every height to hunt souls! Will you thunt the souls of My people, and keep yourselves alive?

19“And will you profane Me among My people ufor handfuls of barley and for pieces of bread, killing people who should not die, and keeping people alive who should not live, by your lying to My people who listen to lies?”

20‘Therefore thus says the Lord GOD: “Behold, I am against your magic charms by which you hunt souls there like 8birds. I will tear them from your arms, and let the souls go, the souls you hunt like birds.

21“I will also tear off your veils and deliver My people out of your hand, and they shall no longer be as prey in your hand. vThen you shall know that I am the LORD.

22“Because with wlies you have made the heart of the righteous sad, whom I have not made sad; and you have xstrengthened the hands of the wicked, so that he does not turn from his wicked way to save his life.

23“Therefore yyou shall no longer envision futility nor practice divination; for I will deliver My people out of your hand, and you shall know that I am the LORD.” ’ ”

Ezekiel 14

Idolatry Will Be Punished

1Now asome of the elders of Israel came to me and sat before me.

2And the word of the LORD came to me, saying,

3“Son of man, these men have set up their idols in their hearts, and put before them bthat which causes them to stumble into iniquity. cShould I let Myself be inquired of at all by them?

4“Therefore speak to them, and say to them, ‘Thus says the Lord GOD: “Everyone of the house of Israel who sets up his idols in his heart, and puts before him what causes him to stumble into iniquity, and then comes to the prophet, I the LORD will answer him who comes, according to the multitude of his idols,

5“that I may seize the house of Israel by their heart, because they are all estranged from Me by their idols.” ’

6“Therefore say to the house of Israel, ‘Thus says the Lord GOD: “Repent, turn away from your idols, and dturn your faces away from all your abominations.

7“For anyone of the house of Israel, or of the strangers who dwell in Israel, who separates himself from Me and sets up his idols in his heart and puts before him what causes him to stumble into iniquity, then comes to a prophet to inquire of him concerning Me, I the LORD will answer him by Myself.

8e“I will set My face against that man and make him a fsign and a proverb, and I will cut him off from the midst of My people. gThen you shall know that I am the LORD.

9“And if the prophet is induced to speak anything, I the LORD hhave induced that prophet, and I will stretch out My hand against him and destroy him from among My people Israel.

10“And they shall bear their iniquity; the punishment of the prophet shall be the same as the punishment of the one who inquired,

11“that the house of Israel may ino longer stray from Me, nor be profaned anymore with all their transgressions, jbut that they may be My people and I may be their God,” says the Lord GOD.’ ”

Judgment on Persistent Unfaithfulness

12The word of the LORD came again to me, saying:

13“Son of man, when a land sins against Me by persistent unfaithfulness, I will stretch out My hand against it; I will cut off its ksupply of bread, send famine on it, and cut off man and beast from it.

14l“Even if these three men, Noah, Daniel, and Job, were in it, they would deliver only themselves mby their righteousness,” says the Lord GOD.

15“If I cause nwild beasts to pass through the land, and they 1empty it, and make it so desolate that no man may pass through because of the beasts,

16“even othough these three men were 2in it, as I live,” says the Lord GOD, “they would deliver neither sons nor daughters; only they would be delivered, and the land would be pdesolate.

17“Or if qI bring a sword on that land, and say, ‘Sword, go through the land,’ and I rcut off man and beast from it,

18“even sthough these three men were in it, as I live,” says the Lord GOD, “they would deliver neither sons nor daughters, but only they themselves would be delivered.

19“Or if I send ta pestilence into that land and upour out My fury on it in blood, and cut off from it man and beast,

20“even vthough Noah, Daniel, and Job were in it, as I live,” says the Lord GOD, “they would deliver neither son nor daughter; they would deliver only themselves by their righteousness.”

21For thus says the Lord GOD: “How much more it shall be when wI send My four 3severe judgments on Jerusalem—the sword and famine and wild beasts and pestilence—to cut off man and beast from it?

22x“Yet behold, there shall be left in it a remnant who will be ybrought out, both sons and daughters; surely they will come out to you, and zyou will see their ways and their doings. Then you will be comforted concerning the disaster that I have brought upon Jerusalem, all that I have brought upon it.

23“And they will comfort you, when you see their ways and their doings; and you shall know that I have done nothing awithout cause that I have done in it,” says the Lord GOD.

Ezekiel 15

The Outcast Vine

1Then the word of the LORD came to me, saying:

2“Son of man, how is the wood of the vine better than any other wood, the vine branch which is among the trees of the forest?

3“Is wood taken from it to make any object? Or can men make a peg from it to hang any vessel on?

4“Instead, ait is thrown into the fire for fuel; the fire devours both ends of it, and its middle is burned. Is it useful for any work?

5“Indeed, when it was whole, no object could be made from it. How much less will it be useful for any work when the fire has devoured it, and it is burned?

6“Therefore thus says the Lord GOD: ‘Like the wood of the vine among the trees of the forest, which I have given to the fire for fuel, so I will give up the inhabitants of Jerusalem;

7‘and bI will set My face against them. cThey will go out from one fire, but another fire shall devour them. dThen you shall know that I am the LORD, when I set My face against them.

8‘Thus I will make the land desolate, because they have persisted in unfaithfulness,’ says the Lord GOD.”

Ezekiel 16

God’s Love for Jerusalem

1Again the word of the LORD came to me, saying,

2“Son of man, acause Jerusalem to know her abominations,

3“and say, ‘Thus says the Lord GOD to Jerusalem: “Your 1birth band your nativity are from the land of Canaan; cyour father was an Amorite and your mother a Hittite.

4“As for your nativity, don the day you were born your navel cord was not cut, nor were you washed in water to cleanse you; you were not rubbed with salt nor wrapped in swaddling cloths.

5“No eye pitied you, to do any of these things for you, to have compassion on you; but you were thrown out into the open field, when you yourself were 2loathed on the day you were born.

6“And when I passed by you and saw you struggling in your own blood, I said to you in your blood, ‘Live!’ Yes, I said to you in your blood, ‘Live!’

7e“I made you 3thrive like a plant in the field; and you grew, matured, and became very beautiful. Your breasts were formed, your hair grew, but you were naked and bare.

8“When I passed by you again and looked upon you, indeed your time was the time of love; fso I spread 4My wing over you and covered your nakedness. Yes, I gswore an oath to you and entered into a hcovenant with you, and iyou became Mine,” says the Lord GOD.

9“Then I washed you in water; yes, I thoroughly washed off your blood, and I anointed you with oil.

10“I clothed you in embroidered cloth and gave you sandals of 5badger skin; I clothed you with fine linen and covered you with silk.

11“I adorned you with ornaments, jput bracelets on your wrists, kand a chain on your neck.

12“And I put a 6jewel in your nose, earrings in your ears, and a beautiful crown on your head.

13“Thus you were adorned with gold and silver, and your clothing was of fine linen, silk, and embroidered cloth. lYou ate pastry of fine flour, honey, and oil. You were exceedingly mbeautiful, and succeeded to royalty.

14n“Your fame went out among the nations because of your beauty, for it was perfect through My splendor which I had bestowed on you,” says the Lord GOD.

Jerusalem’s Harlotry

15o“But you trusted in your own beauty, pplayed the harlot because of your fame, and poured out your harlotry on everyone passing by who would have it.

16q“You took some of your garments and adorned multicolored 7high places for yourself, and played the harlot on them. Such things should not happen, nor be.

17“You have also taken your beautiful jewelry from My gold and My silver, which I had given you, and made for yourself male images and played the harlot with them.

18“You took your embroidered garments and covered them, and you set My oil and My incense before them.

19“Also rMy food which I gave you—the pastry of fine flour, oil, and honey which I fed you—you set it before them as 8sweet incense; and so it was,” says the Lord GOD.

20s“Moreover you took your sons and your daughters, whom you bore to Me, and these you sacrificed to them to be devoured. Were your acts of harlotry a small matter,

21“that you have slain My children and offered them up to them by causing them to pass through the tfire?

22“And in all your abominations and acts of harlotry you did not remember the days of your uyouth, vwhen you were naked and bare, struggling in your blood.

23“Then it was so, after all your wickedness—‘Woe, woe to you!’ says the Lord GOD—

24“that wyou also built for yourself a shrine, and xmade a 9high place for yourself in every street.

25“You built your high places yat the head of every road, and made your beauty to be abhorred. You offered yourself to everyone who passed by, and multiplied your acts of harlotry.

26“You also committed harlotry with zthe Egyptians, your very fleshly neighbors, and increased your acts of harlotry to aprovoke Me to anger.

27“Behold, therefore, I stretched out My hand against you, diminished your 10allotment, and gave you up to the will of those who hate you, bthe daughters of the Philistines, who were ashamed of your lewd behavior.

28“You also played the harlot with the cAssyrians, because you were insatiable; indeed you played the harlot with them and still were not satisfied.

29“Moreover you multiplied your acts of harlotry as far as the land of the trader, dChaldea; and even then you were not satisfied.

30“How degenerate is your heart!” says the Lord GOD, “seeing you do all these things, the deeds of a brazen harlot.

Jerusalem’s Adultery

31e“You erected your shrine at the head of every road, and built your 11high place in every street. Yet you were not like a harlot, because you scorned fpayment.

32“You are an adulterous wife, who takes strangers instead of her husband.

33“Men make payment to all harlots, but gyou made your payments to all your lovers, and 12hired them to come to you from all around for your harlotry.

34“You are the opposite of other women in your harlotry, because no one solicited you to be a harlot. In that you gave payment but no payment was given you, therefore you are the opposite.”

Jerusalem’s Lovers Will Abuse Her

35‘Now then, O harlot, hear the word of the LORD!

36‘Thus says the Lord GOD: “Because your filthiness was poured out and your nakedness uncovered in your harlotry with your lovers, and with all your abominable idols, and because of hthe blood of your children which you gave to them,

37“surely, therefore, iI will gather all your lovers with whom you took pleasure, all those you loved, and all those you hated; I will gather them from all around against you and will uncover your nakedness to them, that they may see all your nakedness.

38“And I will judge you as jwomen who break wedlock or kshed blood are judged; I will bring blood upon you in fury and jealousy.

39“I will also give you into their hand, and they shall throw down your shrines and break down lyour 13high places. mThey shall also strip you of your clothes, take your beautiful jewelry, and leave you naked and bare.

40n“They shall also bring up an assembly against you, oand they shall stone you with stones and thrust you through with their swords.

41“They shall pburn your houses with fire, and qexecute judgments on you in the sight of many women; and I will make you rcease playing the harlot, and you shall no longer hire lovers.

42“So sI will lay to rest My fury toward you, and My jealousy shall depart from you. I will be quiet, and be angry no more.

43“Because tyou did not remember the days of your youth, but 14agitated Me with all these things, surely uI will also recompense your 15deeds on your own head,” says the Lord GOD. “And you shall not commit lewdness in addition to all your abominations.

More Wicked than Samaria and Sodom

44“Indeed everyone who quotes proverbs will use this proverb against you: ‘Like mother, like daughter!’

45“You are your mother’s daughter, 16loathing husband and children; and you are the vsister of your sisters, who loathed their husbands and children; wyour mother was a Hittite and your father an Amorite.

46“Your elder sister is Samaria, who dwells with her daughters to the north of you; and xyour younger sister, who dwells to the south of you, is Sodom and her daughters.

47“You did not walk in their ways nor act according to their abominations; but, as if that were too little, yyou became more corrupt than they in all your ways.

48“As I live,” says the Lord GOD, “neither zyour sister Sodom nor her daughters have done as you and your daughters have done.

49“Look, this was the iniquity of your sister Sodom: She and her daughter had pride, afullness of food, and abundance of idleness; neither did she strengthen the hand of the poor and needy.

50“And they were haughty and bcommitted abomination before Me; therefore cI took them away as 17I saw fit.

51“Samaria did not commit dhalf of your sins; but you have multiplied your abominations more than they, and ehave justified your sisters by all the abominations which you have done.

52“You who judged your sisters, bear your own shame also, because the sins which you committed were more abominable than theirs; they are more righteous than you. Yes, be disgraced also, and bear your own shame, because you justified your sisters.

53f“When I bring back their captives, the captives of Sodom and her daughters, and the captives of Samaria and her daughters, then I will also bring back gthe captives of your captivity among them,

54“that you may bear your own shame and be disgraced by all that you did when hyou comforted them.

55“When your sisters, Sodom and her daughters, return to their former state, and Samaria and her daughters return to their former state, then you and your daughters will return to your former state.

56“For your sister Sodom was not a byword in your mouth in the days of your pride,

57“before your wickedness was uncovered. It was like the time of the ireproach of the daughters of 18Syria and all those around her, and of jthe daughters of the Philistines, who despise you everywhere.

58k“You have paid for your lewdness and your abominations,” says the LORD.

59‘For thus says the Lord GOD: “I will deal with you as you have done, who ldespised mthe oath by breaking the covenant.

An Everlasting Covenant

60“Nevertheless I will nremember My covenant with you in the days of your youth, and I will establish oan everlasting covenant with you.

61“Then pyou will remember your ways and be ashamed, when you receive your older and your younger sisters; for I will give them to you for qdaughters, rbut not because of My covenant with you.

62s“And I will establish My covenant with you. Then you shall know that I am the LORD,

63“that you may tremember and be ashamed, uand never open your mouth anymore because of your shame, when I provide you an atonement for all you have done,” says the Lord GOD.’ ”

Ezekiel 17

The Eagles and the Vine

1And the word of the LORD came to me, saying,

2“Son of man, pose a riddle, and speak a aparable to the house of Israel,

3“and say, ‘Thus says the Lord GOD:

b“A great eagle with large wings and long pinions,

Full of feathers of various colors,

Came to Lebanon

And ctook from the cedar the highest branch.

4He cropped off its topmost young twig

And carried it to a land of trade;

He set it in a city of merchants.

5Then he took some of the seed of the land

And planted it in da fertile field;

He placed it by abundant waters

And set it elike a willow tree.

6And it grew and became a spreading vine fof low stature;

Its branches turned toward him,

But its roots were under it.

So it became a vine,

Brought forth branches,

And put forth shoots.

7“But there was 1another great eagle with large wings and many feathers;

And behold, gthis vine bent its roots toward him,

And stretched its branches toward him,

From the garden terrace where it had been planted,

That he might water it.

8It was planted in 2good soil by many waters,

To bring forth branches, bear fruit,

And become a majestic vine.” ’

9“Say, ‘Thus says the Lord GOD:

“Will it thrive?

h Will he not pull up its roots,

Cut off its fruit,

And leave it to wither?

All of its spring leaves will wither,

And no great power or many people

Will be needed to pluck it up by its roots.

10Behold, it is planted,

Will it thrive?

i Will it not utterly wither when the east wind touches it?

It will wither in the garden terrace where it grew.” ’ ”

11Moreover the word of the LORD came to me, saying,

12“Say now to jthe rebellious house: ‘Do you not know what these things mean?’ Tell them, ‘Indeed kthe king of Babylon went to Jerusalem and took its king and princes, and led them with him to Babylon.

13l‘And he took the king’s offspring, made a covenant with him, mand put him under oath. He also took away the mighty of the land,

14‘that the kingdom might be nbrought low and not lift itself up, but that by keeping his covenant it might stand.

15‘But ohe rebelled against him by sending his ambassadors to Egypt, pthat they might give him horses and many people. qWill he prosper? Will he who does such things escape? Can he break a covenant and still be delivered?

16‘As I live,’ says the Lord GOD, ‘surely rin the place where the king dwells who made him king, whose oath he despised and whose covenant he broke—with him in the midst of Babylon he shall die.

17s‘Nor will Pharaoh with his mighty army and great company do anything in the war, twhen they heap up a siege mound and build a 3wall to cut off many persons.

18‘Since he despised the oath by breaking the covenant, and in fact ugave4 his hand and still did all these things, he shall not escape.’ ”

19Therefore thus says the Lord GOD: “As I live, surely My oath which he despised, and My covenant which he broke, I will recompense on his own head.

20“I will vspread My net over him, and he shall be taken in My snare. I will bring him to Babylon and wtry him there for the 5treason which he committed against Me.

21x“All his 6fugitives with all his troops shall fall by the sword, and those who remain shall be yscattered to every wind; and you shall know that I, the LORD, have spoken.”

Israel Exalted at Last

(cf. Ezek. 31:1–9)

22Thus says the Lord GOD: “I will take also one of the highest zbranches of the high cedar and set it out. I will crop off from the topmost of its young twigs aa tender one, and will bplant it on a high and prominent mountain.

23c“On the mountain height of Israel I will plant it; and it will bring forth boughs, and bear fruit, and be a majestic cedar. dUnder it will dwell birds of every sort; in the shadow of its branches they will dwell.

24“And all the trees of the field shall know that I, the LORD, ehave brought down the high tree and exalted the low tree, dried up the green tree and made the dry tree flourish; fI, the LORD, have spoken and have done it.”

Ezekiel 18

A False Proverb Refuted

1The word of the LORD came to me again, saying,

2“What do you mean when you use this proverb concerning the land of Israel, saying:

‘The afathers have eaten sour grapes,

And the children’s teeth are set on edge’?

3“As I live,” says the Lord GOD, “you shall no longer use this proverb in Israel.

4“Behold, all souls are bMine;

The soul of the father

As well as the soul of the son is Mine;

c The soul who sins shall die.

5But if a man is just

And does what is lawful and right;

6d If he has not eaten 1on the mountains,

Nor lifted up his eyes to the idols of the house of Israel,

Nor edefiled his neighbor’s wife,

Nor approached fa woman during her impurity;

7If he has not goppressed anyone,

But has restored to the debtor his hpledge;

Has robbed no one by violence,

But has igiven his bread to the hungry

And covered the naked with jclothing;

8If he has not 2exacted kusury

Nor taken any increase,

But has withdrawn his hand from iniquity

And lexecuted true 3judgment between man and man;

9If he has walked in My statutes

And kept My judgments faithfully—

He is just;

He shall surely mlive!”

Says the Lord GOD.

10“If he begets a son who is a robber

Or na shedder of blood,

Who does any of these things

11And does none of those duties,

But has eaten 4on the mountains

Or defiled his neighbor’s wife;

12If he has oppressed the poor and needy,

Robbed by violence,

Not restored the pledge,

Lifted his eyes to the idols,

Or ocommitted abomination;

13If he has exacted usury

Or taken increase—

Shall he then live?

He shall not live!

If he has done any of these abominations,

He shall surely die;

p His blood shall be upon him.

14“ If, however, he begets a son

Who sees all the sins which his father has done,

And considers but does not do likewise;

15q Who has not eaten 5on the mountains,

Nor lifted his eyes to the idols of the house of Israel,

Nor defiled his neighbor’s wife;

16Has not oppressed anyone,

Nor withheld a pledge,

Nor robbed by violence,

But has given his bread to the hungry

And covered the naked with clothing;

17Who has withdrawn his hand from 6the poor

And not received usury or increase,

But has executed My judgments

And walked in My statutes—

He shall not die for the iniquity of his father;

He shall surely live!

18“ As for his father,

Because he cruelly oppressed,

Robbed his brother by violence,

And did what is not good among his people,

Behold, rhe shall die for his iniquity.

Turn and Live

19“Yet you say, ‘Why sshould the son not bear the guilt of the father?’ Because the son has done what is lawful and right, and has kept all My statutes and observed them, he shall surely live.

20t“The soul who sins shall die. uThe son shall not bear the guilt of the father, nor the father bear the guilt of the son. vThe righteousness of the righteous shall be upon himself, wand the wickedness of the wicked shall be upon himself.

21“But xif a wicked man turns from all his sins which he has committed, keeps all My statutes, and does what is lawful and right, he shall surely live; he shall not die.

22y“None of the transgressions which he has committed shall be remembered against him; because of the righteousness which he has done, he shall zlive.

23a“Do I have any pleasure at all that the wicked should die?” says the Lord GOD, “and not that he should turn from his ways and live?

24“But bwhen a righteous man turns away from his righteousness and commits iniquity, and does according to all the abominations that the wicked man does, shall he live? cAll the righteousness which he has done shall not be remembered; because of the unfaithfulness of which he is guilty and the sin which he has committed, because of them he shall die.

25“Yet you say, d‘The way of the Lord is not fair.’ Hear now, O house of Israel, is it not My way which is fair, and your ways which are not fair?

26e“When a righteous man turns away from his righteousness, commits iniquity, and dies in it, it is because of the iniquity which he has done that he dies.

27“Again, fwhen a wicked man turns away from the wickedness which he committed, and does what is lawful and right, he preserves himself alive.

28“Because he gconsiders and turns away from all the transgressions which he committed, he shall surely live; he shall not die.

29h“Yet the house of Israel says, ‘The way of the Lord is not fair.’ O house of Israel, is it not My ways which are fair, and your ways which are not fair?

30i“Therefore I will judge you, O house of Israel, every one according to his ways,” says the Lord GOD. j“Repent, and turn from all your transgressions, so that iniquity will not be your ruin.

31k“Cast away from you all the transgressions which you have committed, and get yourselves a lnew heart and a new spirit. For why should you die, O house of Israel?

32“For mI have no pleasure in the death of one who dies,” says the Lord GOD. “Therefore turn and nlive!”

Ezekiel 19

Israel Degraded

1“Moreover atake up a lamentation for the princes of Israel,

2“and say:

‘What is your mother? A lioness:

She lay down among the lions;

Among the young lions she nourished her cubs.

3She brought up one of her cubs,

And bhe became a young lion;

He learned to catch prey,

And he devoured men.

4The nations also heard of him;

He was trapped in their pit,

And they brought him with chains to the land of cEgypt.

5‘When she saw that she waited, that her hope was lost,

She took danother of her cubs and made him a young lion.

6e He roved among the lions,

And fbecame a young lion;

He learned to catch prey;

He devoured men.

71 He knew their desolate places,

And laid waste their cities;

The land with its fullness was desolated

By the noise of his roaring.

8g Then the nations set against him from the provinces on every side,

And spread their net over him;

h He was trapped in their pit.

9i They put him in a cage with 2chains,

And brought him to the king of Babylon;

They brought him in nets,

That his voice should no longer be heard on jthe mountains of Israel.

10‘Your mother was klike a vine in your 3bloodline,

Planted by the waters,

l Fruitful and full of branches

Because of many waters.

11She had strong branches for scepters of rulers.

m She towered in stature above the thick branches,

And was seen in her height amid the 4dense foliage.

12But she was nplucked up in fury,

She was cast down to the ground,

And the oeast wind dried her fruit.

Her strong branches were broken and withered;

The fire consumed them.

13And now she is planted in the wilderness,

In a dry and thirsty land.

14p Fire has come out from a rod of her branches

And devoured her fruit,

So that she has no strong branch—a scepter for ruling.’ ”

qThis is a lamentation, and has become a lamentation.

Ezekiel 20

The Rebellions of Israel

1It came to pass in the seventh year, in the fifth month, on the tenth day of the month, that acertain of the elders of Israel came to inquire of the LORD, and sat before me.

2Then the word of the LORD came to me, saying,

3“Son of man, speak to the elders of Israel, and say to them, ‘Thus says the Lord GOD: “Have you come to inquire of Me? As I live,” says the Lord GOD, b“I will not be inquired of by you.” ’

4“Will you judge them, son of man, will you judge them? Then cmake known to them the abominations of their fathers.

5“Say to them, ‘Thus says the Lord GOD: “On the day when dI chose Israel and raised My hand in an oath to the descendants of the house of Jacob, and made Myself eknown to them in the land of Egypt, I raised My hand in an oath to them, saying, f‘I am the LORD your God.’

6“On that day I raised My hand in an oath to them, gto bring them out of the land of Egypt into a land that I had searched out for them, h‘flowing with milk and honey,’ ithe glory of all lands.

7“Then I said to them, ‘Each of you, jthrow away kthe abominations which are before his eyes, and do not defile yourselves with lthe idols of Egypt. I am the LORD your God.’

8“But they rebelled against Me and would not 1obey Me. They did not all cast away the abominations which were before their eyes, nor did they forsake the idols of Egypt. Then I said, ‘I will mpour out My fury on them and fulfill My anger against them in the midst of the land of Egypt.’

9n“But I acted for My name’s sake, that it should not be profaned before the Gentiles among whom they were, in whose sight I had made Myself oknown to them, to bring them out of the land of Egypt.

10“Therefore I pmade them go out of the land of Egypt and brought them into the wilderness.

11q“And I gave them My statutes and 2showed them My judgments, r‘which, if a man does, he shall live by them.’

12“Moreover I also gave them My sSabbaths, to be a sign between them and Me, that they might know that I am the LORD who sanctifies them.

13“Yet the house of Israel trebelled against Me in the wilderness; they did not walk in My statutes; they udespised My judgments, v‘which, if a man does, he shall live by them’; and they greatly wdefiled My Sabbaths. Then I said I would pour out My fury on them in the xwilderness, to consume them.

14y“But I acted for My name’s sake, that it should not be profaned before the Gentiles, in whose sight I had brought them out.

15“So zI also raised My hand in an oath to them in the wilderness, that I would not bring them into the land which I had given them, a‘flowing with milk and honey,’ bthe glory of all lands,

16c“because they despised My judgments and did not walk in My statutes, but profaned My Sabbaths; for dtheir heart went after their idols.

17e“Nevertheless My eye spared them from destruction. I did not make an end of them in the wilderness.

18“But I said to their children in the wilderness, ‘Do not walk in the statutes of your fathers, nor observe their judgments, nor defile yourselves with their idols.

19‘I am the LORD your God: fWalk in My statutes, keep My judgments, and do them;

20g‘hallow My Sabbaths, and they will be a sign between Me and you, that you may know that I am the LORD your God.’

21“Notwithstanding, hthe children rebelled against Me; they did not walk in My statutes, and were not careful to observe My judgments, i‘which, if a man does, he shall live by them’; but they profaned My Sabbaths. Then I said I would pour out My fury on them and fulfill My anger against them in the wilderness.

22“Nevertheless I 3withdrew My hand and acted for My name’s sake, that it should not be profaned in the sight of the Gentiles, in whose sight I had brought them out.

23“Also I raised My hand in an oath to those in the wilderness, that jI would scatter them among the Gentiles and disperse them throughout the countries,

24k“because they had not executed My judgments, but had despised My statutes, profaned My Sabbaths, and ltheir eyes were fixed on their fathers’ idols.

25“Therefore mI also gave them up to statutes that were not good, and judgments by which they could not live;

26“and I pronounced them unclean because of their ritual gifts, in that they caused all 4their firstborn to pass nthrough the fire, that I might make them desolate and that they omight know that I am the LORD.” ’

27“Therefore, son of man, speak to the house of Israel, and say to them, ‘Thus says the Lord GOD: “In this too your fathers have pblasphemed Me, by being unfaithful to Me.

28“When I brought them into the land concerning which I had raised My hand in an oath to give them, and qthey saw all the high hills and all the thick trees, there they offered their sacrifices and provoked Me with their offerings. There they also sent up their rsweet aroma and poured out their drink offerings.

29“Then I said to them, ‘What is this 5high place to which you go?’ So its name is called 6Bamah to this day.” ’

30“Therefore say to the house of Israel, ‘Thus says the Lord GOD: “Are you defiling yourselves in the manner of your sfathers, and committing harlotry according to their tabominations?

31“For when you offer uyour gifts and make your sons pass through the fire, you defile yourselves with all your idols, even to this day. So shall I be inquired of by you, O house of Israel? As I live,” says the Lord GOD, “I will vnot be inquired of by you.

32w“What you have in your mind shall never be, when you say, ‘We will be like the Gentiles, like the families in other countries, serving wood and stone.’

God Will Restore Israel

33“As I live,” says the Lord GOD, “surely with a mighty hand, xwith an outstretched arm, and with fury poured out, I will rule over you.

34“I will bring you out from the peoples and gather you out of the countries where you are scattered, with a mighty hand, with an outstretched arm, and with fury poured out.

35“And I will bring you into the wilderness of the peoples, and there yI will plead My case with you face to face.

36z“Just as I pleaded My case with your fathers in the wilderness of the land of Egypt, so I will plead My case with you,” says the Lord GOD.

37“I will make you apass under the rod, and I will bring you into the bond of the bcovenant;

38c“I will purge the rebels from among you, and those who transgress against Me; I will bring them out of the country where they dwell, but dthey shall not enter the land of Israel. Then you will know that I am the LORD.

39“As for you, O house of Israel,” thus says the Lord GOD: e“Go, serve every one of you his idols—and hereafter—if you will not obey Me; fbut profane My holy name no more with your gifts and your idols.

40“For gon My holy mountain, on the mountain height of Israel,” says the Lord GOD, “there hall the house of Israel, all of them in the land, shall serve Me; there iI will accept them, and there I will require your offerings and the firstfruits of your 7sacrifices, together with all your holy things.

41“I will accept you as a jsweet aroma when I bring you out from the peoples and gather you out of the countries where you have been scattered; and I will be hallowed in you before the Gentiles.

42k“Then you shall know that I am the LORD, lwhen I bring you into the land of Israel, into the country for which I raised My hand in an oath to give to your fathers.

43“And mthere you shall remember your ways and all your doings with which you were defiled; and nyou shall 8loathe yourselves in your own sight because of all the evils that you have committed.

44o“Then you shall know that I am the LORD, when I have dealt with you pfor My name’s sake, not according to your wicked ways nor according to your corrupt doings, O house of Israel,” says the Lord GOD.’ ” Scope of Ezekiel’s Prophecies

Fire in the Forest

45Furthermore the word of the LORD came to me, saying,

46q“Son of man, set your face toward the south; 9preach against the south and prophesy against the forest land, the 10South,

47“and say to the forest of the South, ‘Hear the word of the LORD! Thus says the Lord GOD: “Behold, rI will kindle a fire in you, and it shall devour severy green tree and every dry tree in you; the blazing flame shall not be quenched, and all faces tfrom the south to the north shall be scorched by it.

48“All flesh shall see that I, the LORD, have kindled it; it shall not be quenched.” ’ ”

49Then I said, “Ah, Lord GOD! They say of me, ‘Does he not speak uparables?’ ”

Ezekiel 21

Babylon, the Sword of God

1And the word of the LORD came to me, saying,

2a“Son of man, set your face toward Jerusalem, bpreach1 against the holy places, and prophesy against the land of Israel;

3“and say to the land of Israel, ‘Thus says the LORD: “Behold, I am cagainst you, and I will draw My sword out of its sheath and cut off both drighteous and wicked from you.

4“Because I will cut off both righteous and wicked from you, therefore My sword shall go out of its sheath against all flesh efrom south to north,

5“that all flesh may know that I, the LORD, have drawn My sword out of its sheath; it fshall not return anymore.” ’

6g“Sigh therefore, son of man, with 2a breaking heart, and sigh with bitterness before their eyes.

7“And it shall be when they say to you, ‘Why are you sighing?’ that you shall answer, ‘Because of the news; when it comes, every heart will melt, hall hands will be feeble, every spirit will faint, and all knees will be weak as water. Behold, it is coming and shall be brought to pass,’ says the Lord GOD.”

8Again the word of the LORD came to me, saying,

9“Son of man, prophesy and say, ‘Thus says the LORD!’ Say:

i‘A sword, a sword is sharpened

And also polished!

10Sharpened to make a dreadful slaughter,

Polished to flash like lightning!

Should we then make mirth?

It despises the scepter of My son,

As it does all wood.

11And He has given it to be polished,

That it may be handled;

This sword is sharpened, and it is polished

To be given into the hand of jthe slayer.’

12“Cry and wail, son of man;

For it will be against My people,

Against all the princes of Israel.

Terrors including the sword will be against My people;

Therefore kstrike your thigh.

13“Because it is la testing,

And what if the sword despises even the scepter?

m The scepter shall be no more,”

says the Lord GOD.

14“You therefore, son of man, prophesy,

And nstrike your hands together.

The third time let the sword do double damage.

It is the sword that slays,

The sword that slays the great men,

That enters their oprivate chambers.

15I have set the point of the sword against all their gates,

That the heart may melt and many may stumble.

Ah! pIt is made bright;

It is grasped for slaughter:

16“Swordsq3 at the ready!

Thrust right!

Set your blade!

Thrust left—

Wherever your 4edge is ordered!

17“I also will rbeat My fists together,

And sI will cause My fury to rest;

I, the LORD, have spoken.”

18The word of the LORD came to me again, saying:

19“And son of man, appoint for yourself two ways for the sword of the king of Babylon to go; both of them shall go from the same land. Make a sign; put it at the head of the road to the city.

20“Appoint a road for the sword to go to tRabbah of the Ammonites, and to Judah, into fortified Jerusalem.

21“For the king of Babylon stands at the parting of the road, at the fork of the two roads, to use divination: he shakes the arrows, he consults the 5images, he looks at the liver.

22“In his right hand is the divination for Jerusalem: to set up battering rams, to call for a slaughter, to ulift the voice with shouting, vto set battering rams against the gates, to heap up a siege mound, and to build a wall.

23“And it will be to them like a false divination in the eyes of those who whave sworn oaths with them; but he will bring their iniquity to remembrance, that they may be taken.

24“Therefore thus says the Lord GOD: ‘Because you have made your iniquity to be remembered, in that your transgressions are uncovered, so that in all your doings your sins appear—because you have come to remembrance, you shall be taken in hand.

25‘Now to you, O xprofane, wicked prince of Israel, ywhose day has come, whose iniquity shall end,

26‘thus says the Lord GOD:

“Remove the turban, and take off the crown;

Nothing shall remain the same.

z Exalt the humble, and humble the exalted.

276 Overthrown, overthrown,

I will make it overthrown!

a It shall be no longer,

Until He comes whose right it is,

And I will give it to bHim.” ’

A Sword Against the Ammonites

28“And you, son of man, prophesy and say, ‘Thus says the Lord GOD cconcerning the Ammonites and concerning their reproach,’ and say:

‘A sword, a sword is drawn,

Polished for slaughter,

For consuming, for flashing—

29While they dsee false visions for you,

While they divine a lie to you,

To bring you on the necks of the wicked, the slain

e Whose day has come,

Whose iniquity shall end.

30‘Returnf it to its sheath.

g I will judge you

In the place where you were created,

h In the land of your 7nativity.

31I will ipour out My indignation on you;

I will jblow against you with the fire of My wrath,

And deliver you into the hands of brutal men who are skillful to kdestroy.

32You shall be fuel for the fire;

Your blood shall be in the midst of the land.

l You shall not be remembered,

For I the LORD have spoken.’ ”

Ezekiel 22

Sins of Jerusalem

1Moreover the word of the LORD came to me, saying,

2“Now, son of man, awill you judge, will you judge bthe bloody city? Yes, show her all her abominations!

3“Then say, ‘Thus says the Lord GOD: “The city sheds cblood in her own midst, that her time may come; and she makes idols within herself to defile herself.

4“You have become guilty by the blood which you have dshed, and have defiled yourself with the idols which you have made. You have caused your days to draw near, and have come to the end of your years; etherefore I have made you a reproach to the nations, and a mockery to all countries.

5“Those near and those far from you will mock you as 1infamous and full of tumult.

6“Look, fthe princes of Israel: each one has used his 2power to shed blood in you.

7“In you they have gmade light of father and mother; in your midst they have hoppressed the stranger; in you they have mistreated the 3fatherless and the widow.

8“You have despised My holy things and iprofaned My Sabbaths.

9“In you are jmen who slander to cause bloodshed; kin you are those who eat on the mountains; in your midst they commit lewdness.

10“In you men luncover their fathers’ nakedness; in you they violate women who are mset apart during their impurity.

11“One commits abomination nwith his neighbor’s wife; oanother lewdly defiles his daughter-in-law; and another in you violates his sister, his father’s pdaughter.

12“In you qthey take bribes to shed blood; ryou take usury and increase; you have made profit from your neighbors by extortion, and shave forgotten Me,” says the Lord GOD.

13“Behold, therefore, I tbeat My fists at the dishonest profit which you have made, and at the bloodshed which has been in your midst.

14u“Can your heart endure, or can your hands remain strong, in the days when I shall deal with you? vI, the LORD, have spoken, and will do it.

15w“I will scatter you among the nations, disperse you throughout the countries, and xremove your filthiness completely from you.

16“You shall defile yourself in the sight of the nations; then yyou shall know that I am the LORD.” ’ ”

Israel in the Furnace

17The word of the LORD came to me, saying,

18“Son of man, zthe house of Israel has become dross to Me; they are all bronze, tin, iron, and lead, in the midst of a afurnace; they have become dross from silver.

19“Therefore thus says the Lord GOD: ‘Because you have all become dross, therefore behold, I will gather you into the midst of Jerusalem.

20‘As men gather silver, bronze, iron, lead, and tin into the midst of a furnace, to blow fire on it, to bmelt it; so I will gather you in My anger and in My fury, and I will leave you there and melt you.

21‘Yes, I will gather you and blow on you with the fire of My wrath, and you shall be melted in its midst.

22‘As silver is melted in the midst of a furnace, so shall you be melted in its midst; then you shall know that I, the LORD, have cpoured out My fury on you.’ ”

Israel’s Wicked Leaders

23And the word of the LORD came to me, saying,

24“Son of man, say to her: ‘You are a land that is dnot 4cleansed or rained on in the day of indignation.’

25e“The conspiracy of her 5prophets in her midst is like a roaring lion tearing the prey; they fhave devoured 6people; gthey have taken treasure and precious things; they have made many widows in her midst.

26h“Her priests have 7violated My law and iprofaned My holy things; they have not jdistinguished between the holy and unholy, nor have they made known the difference between the unclean and the clean; and they have hidden their eyes from My Sabbaths, so that I am profaned among them.

27“Her kprinces in her midst are like wolves tearing the prey, to shed blood, to destroy 8people, and to get dishonest gain.

28l“Her prophets plastered them with untempered mortar, mseeing false visions, and divining nlies for them, saying, ‘Thus says the Lord GOD,’ when the LORD had not spoken.

29“The people of the land have used oppressions, committed robbery, and mistreated the poor and needy; and they wrongfully ooppress the stranger.

30p“So I sought for a man among them who would qmake a wall, and rstand in the gap before Me on behalf of the land, that I should not destroy it; but I found no one.

31“Therefore I have spoured out My indignation on them; I have consumed them with the fire of My wrath; and I have recompensed ttheir deeds on their own heads,” says the Lord GOD.

Ezekiel 23

Two Harlot Sisters

1The word of the LORD came again to me, saying:

2“Son of man, there were atwo women,

The daughters of one mother.

3b They committed harlotry in Egypt,

They committed harlotry in ctheir youth;

Their breasts were there embraced,

Their virgin bosom was there pressed.

4Their names: 1Oholah the elder and 2Oholibah dher sister;

e They were Mine,

And they bore sons and daughters.

As for their names,

Samaria is Oholah, and Jerusalem is Oholibah.

The Older Sister, Samaria

5“ Oholah played the harlot even though she was Mine;

And she lusted for her lovers, the neighboring fAssyrians,

6Who were clothed in purple,

Captains and rulers,

All of them desirable young men,

Horsemen riding on horses.

7Thus she committed her harlotry with them,

All of them choice men of Assyria;

And with all for whom she lusted,

With all their idols, she defiled herself.

8She has never given up her harlotry brought gfrom Egypt,

For in her youth they had lain with her,

Pressed her virgin bosom,

And poured out their immorality upon her.

9“Therefore I have delivered her

Into the hand of her lovers,

Into the hand of the hAssyrians,

For whom she lusted.

10They uncovered her nakedness,

Took away her sons and daughters,

And slew her with the sword;

She became a byword among women,

For they had executed judgment on her.

The Younger Sister, Jerusalem

11“Now ialthough her sister Oholibah saw this, jshe became more corrupt in her lust than she, and in her harlotry more corrupt than her sister’s harlotry.

12“She lusted for the neighboring kAssyrians,

l Captains and rulers,

Clothed most gorgeously,

Horsemen riding on horses,

All of them desirable young men.

13Then I saw that she was defiled;

Both took the same way.

14But she increased her harlotry;

She looked at men portrayed on the wall,

Images of mChaldeans portrayed in vermilion,

15Girded with belts around their waists,

Flowing turbans on their heads,

All of them looking like captains,

In the manner of the Babylonians of Chaldea,

The land of their nativity.

16n As soon as her eyes saw them,

She lusted for them

And sent omessengers to them in Chaldea.

17“Then the 3Babylonians came to her, into the bed of love,

And they defiled her with their immorality;

So she was defiled by them, pand alienated herself from them.

18She revealed her harlotry and uncovered her nakedness.

Then qI ralienated Myself from her,

As I had alienated Myself from her sister.

19“Yet she multiplied her harlotry

In calling to remembrance the days of her youth,

s When she had played the harlot in the land of Egypt.

20For she lusted for her 4paramours,

Whose flesh is like the flesh of donkeys,

And whose issue is like the issue of horses.

21Thus you called to remembrance the lewdness of your youth,

When the tEgyptians pressed your bosom

Because of your youthful breasts.

Judgment on Jerusalem

22“Therefore, Oholibah, thus says the Lord GOD:

u‘Behold, I will stir up your lovers against you,

From whom you have alienated yourself,

And I will bring them against you from every side:

23The Babylonians,

All the Chaldeans,

v Pekod, Shoa, Koa,

w All the Assyrians with them,

All of them desirable young men,

Governors and rulers,

Captains and men of renown,

All of them riding on horses.

24And they shall come against you

With chariots, wagons, and war-horses,

With a horde of people.

They shall array against you

Buckler, shield, and helmet all around.

‘I will delegate judgment to them,

And they shall judge you according to their judgments.

25I will set My xjealousy against you,

And they shall deal furiously with you;

They shall remove your nose and your ears,

And your remnant shall fall by the sword;

They shall take your sons and your daughters,

And your remnant shall be devoured by fire.

26y They shall also strip you of your clothes

And take away your beautiful jewelry.

27‘Thus zI will make you cease your lewdness and your aharlotry

Brought from the land of Egypt,

So that you will not lift your eyes to them,

Nor remember Egypt anymore.’

28“For thus says the Lord GOD: ‘Surely I will deliver you into the hand of bthose you hate, into the hand of those cfrom whom you alienated yourself.

29d‘They will deal hatefully with you, take away all you have worked for, and eleave you naked and bare. The nakedness of your harlotry shall be uncovered, both your lewdness and your harlotry.

30‘I will do these things to you because you have fgone as a harlot after the Gentiles, because you have become defiled by their idols.

31‘You have walked in the way of your sister; therefore I will put her gcup in your hand.’

32“Thus says the Lord GOD:

‘You shall drink of your sister’s cup,

The deep and wide one;

h You shall be laughed to scorn

And held in derision;

It contains much.

33You will be filled with drunkenness and sorrow,

The cup of horror and desolation,

The cup of your sister Samaria.

34You shall idrink and drain it,

You shall break its 5shards,

And tear at your own breasts;

For I have spoken,’

Says the Lord GOD.

35“Therefore thus says the Lord GOD:

‘Because you jhave forgotten Me and kcast Me behind your back,

Therefore you shall bear the penalty

Of your lewdness and your harlotry.’ ”

Both Sisters Judged

36The LORD also said to me: “Son of man, will you ljudge Oholah and Oholibah? Then mdeclare to them their abominations.

37“For they have committed adultery, and nblood is on their hands. They have committed adultery with their idols, and even sacrificed their sons owhom they bore to Me, passing them through the fire, to devour them.

38“Moreover they have done this to Me: They have pdefiled My sanctuary on the same day and qprofaned My Sabbaths.

39“For after they had slain their children for their idols, on the same day they came into My sanctuary to profane it; and indeed rthus they have done in the midst of My house.

40“Furthermore you sent for men to come from afar, sto whom a messenger was sent; and there they came. And you twashed yourself for them, upainted your eyes, and adorned yourself with ornaments.

41“You sat on a stately vcouch, with a table prepared before it, won which you had set My incense and My oil.

42“The sound of a carefree multitude was with her, and 6Sabeans were brought from the wilderness with men of the common sort, who put bracelets on their 7wrists and beautiful crowns on their heads.

43“Then I said concerning her who had grown old in adulteries, ‘Will they commit harlotry with her now, and she with them?’

44“Yet they went in to her, as men go in to a woman who plays the harlot; thus they went in to Oholah and Oholibah, the lewd women.

45“But righteous men will xjudge them after the manner of adulteresses, and after the manner of women who shed blood, because they are adulteresses, and yblood is on their hands.

46“For thus says the Lord GOD: z‘Bring up an assembly against them, give them up to trouble and plunder.

47a‘The assembly shall stone them with stones and 8execute them with their swords; bthey shall slay their sons and their daughters, and burn their houses with fire.

48‘Thus cI will cause lewdness to cease from the land, dthat all women may be taught not to practice your lewdness.

49‘They shall repay you for your lewdness, and you shall epay for your idolatrous sins. fThen you shall know that I am the Lord GOD.’ ”

Ezekiel 24

Symbol of the Cooking Pot

(cf. Jer. 1:13–19)

1Again, in the ninth year, in the tenth month, on the tenth day of the month, the word of the LORD came to me, saying,

2“Son of man, write down the name of the day, this very day—the king of Babylon started his siege against Jerusalem athis very day.

3b“And utter a parable to the rebellious house, and say to them, ‘Thus says the Lord GOD:

c“Put on a pot, set it on,

And also pour water into it.

4Gather pieces of meat in it,

Every good piece,

The thigh and the shoulder.

Fill it with choice 1cuts;

5Take the choice of the flock.

Also pile fuel bones under it,

Make it boil well,

And let the cuts simmer in it.”

6‘Therefore thus says the Lord GOD:

“Woe to dthe bloody city,

To the pot whose scum is in it,

And whose scum is not gone from it!

Bring it out piece by piece,

On which no elot has fallen.

7For her blood is in her midst;

She set it on top of a rock;

f She did not pour it on the ground,

To cover it with dust.

8That it may raise up fury and take vengeance,

g I have set her blood on top of a rock,

That it may not be covered.”

9‘Therefore thus says the Lord GOD:

h“Woe to the bloody city!

I too will make the pyre great.

10Heap on the wood,

Kindle the fire;

Cook the meat well,

Mix in the spices,

And let the 2cuts be burned up.

11“Then set the pot empty on the coals,

That it may become hot and its bronze may burn,

That iits filthiness may be melted in it,

That its scum may be consumed.

12She has 3grown weary with 4lies,

And her great scum has not gone from her.

Let her scum be in the fire!

13In your jfilthiness is lewdness.

Because I have cleansed you, and you were not cleansed,

You will knot be cleansed of your filthiness anymore,

l Till I have caused My fury to rest upon you.

14m I, the LORD, have spoken it;

n It shall come to pass, and I will do it;

I will not hold back,

o Nor will I spare,

Nor will I relent;

According to your ways

And according to your deeds

5 They will judge you,”

Says the Lord GOD.’ ”

The Prophet’s Wife Dies

15Also the word of the LORD came to me, saying,

16“Son of man, behold, I take away from you the desire of your eyes with one stroke; yet you shall pneither mourn nor weep, nor shall your tears run down.

17“Sigh in silence, qmake no mourning for the dead; rbind your turban on your head, and sput your sandals on your feet; tdo not cover your 6lips, and do not eat man’s bread of sorrow.”

18So I spoke to the people in the morning, and at evening my wife died; and the next morning I did as I was commanded.

19And the people said to me, u“Will you not tell us what these things signify to us, that you behave so?”

20Then I answered them, “The word of the LORD came to me, saying,

21‘Speak to the house of Israel, “Thus says the Lord GOD: ‘Behold, vI will profane My sanctuary, 7your arrogant boast, the desire of your eyes, the 8delight of your soul; wand your sons and daughters whom you left behind shall fall by the sword.

22‘And you shall do as I have done; xyou shall not cover your 9lips nor eat man’s bread of sorrow.

23‘Your turbans shall be on your heads and your sandals on your feet; yyou shall neither mourn nor weep, but zyou shall pine away in your iniquities and mourn with one another.

24‘Thus aEzekiel is a sign to you; according to all that he has done you shall do; band when this comes, cyou shall know that I am the Lord GOD.’ ”

25‘And you, son of man—will it not be in the day when I take from them dtheir stronghold, their joy and their glory, the desire of their eyes, and 10that on which they set their minds, their sons and their daughters:

26‘on that day eone who escapes will come to you to let you hear it with your ears;

27f‘on that day your mouth will be opened to him who has escaped; you shall speak and no longer be mute. Thus you will be a sign to them, and they shall know that I am the LORD.’ ”

Ezekiel 25

Proclamation Against Ammon

1The word of the LORD came to me, saying,

2“Son of man, aset your face bagainst the Ammonites, and prophesy against them.

3“Say to the Ammonites, ‘Hear the word of the Lord GOD! Thus says the Lord GOD: c“Because you said, ‘Aha!’ against My sanctuary when it was profaned, and against the land of Israel when it was desolate, and against the house of Judah when they went into captivity,

4“indeed, therefore, I will deliver you as a possession to the 1men of the East, and they shall set their encampments among you and make their dwellings among you; they shall eat your fruit, and they shall drink your milk.

5“And I will make dRabbah ea stable for camels and Ammon a resting place for flocks. fThen you shall know that I am the LORD.”

6‘For thus says the Lord GOD: “Because you gclapped your hands, stamped your feet, and hrejoiced in heart with all your disdain for the land of Israel,

7“indeed, therefore, I will istretch out My hand against you, and give you as plunder to the nations; I will cut you off from the peoples, and I will cause you to perish from the countries; I will destroy you, and you shall know that I am the LORD.”

Proclamation Against Moab

8‘Thus says the Lord GOD: “Because jMoab and kSeir say, ‘Look! The house of Judah is like all the nations,’

9“therefore, behold, I will clear the territory of Moab of cities, of the cities on its frontier, the glory of the country, Beth Jeshimoth, Baal Meon, and lKirjathaim.

10m“To the men of the East I will give it as a possession, together with the Ammonites, that the Ammonites nmay not be remembered among the nations.

11“And I will execute judgments upon Moab, and they shall know that I am the LORD.”

Proclamation Against Edom

12‘Thus says the Lord GOD: o“Because of what Edom did against the house of Judah by taking vengeance, and has greatly offended by avenging itself on them,”

13‘therefore thus says the Lord GOD: “I will also stretch out My hand against Edom, cut off man and beast from it, and make it desolate from Teman; 2Dedan shall fall by the sword.

14p“I will lay My vengeance on Edom by the hand of My people Israel, that they may do in Edom according to My anger and according to My fury; and they shall know My vengeance,” says the Lord GOD.

Proclamation Against Philistia

15‘Thus says the Lord GOD: q“Because rthe Philistines dealt vengefully and took vengeance with 3a spiteful heart, to destroy because of the 4old hatred,”

16‘therefore thus says the Lord GOD: s“I will stretch out My hand against the Philistines, and I will cut off the tCherethites uand destroy the remnant of the seacoast.

17“I will vexecute great vengeance on them with furious rebukes; wand they shall know that I am the LORD, when I lay My vengeance upon them.” ’ ”

Ezekiel 26

Proclamation Against Tyre

1And it came to pass in the eleventh year, on the first day of the month, that the word of the LORD came to me, saying,

2“Son of man, abecause Tyre has said against Jerusalem, b‘Aha! She is broken who was the gateway of the peoples; now she is turned over to me; I shall be filled; she is laid waste.’

3“Therefore thus says the Lord GOD: ‘Behold, I am against you, O Tyre, and will cause many nations to come up against you, as the sea causes its waves to come up.

4‘And they shall destroy the walls of Tyre and break down her towers; I will also scrape her dust from her, and cmake her like the top of a rock.

5‘It shall be a place for spreading nets din the midst of the sea, for I have spoken,’ says the Lord GOD; ‘it shall become plunder for the nations.

6‘Also her daughter villages which are in the fields shall be slain by the sword. eThen they shall know that I am the LORD.’

7“For thus says the Lord GOD: ‘Behold, I will bring against Tyre from the north fNebuchadnezzar1 king of Babylon, gking of kings, with horses, with chariots, and with horsemen, and an army with many people.

8‘He will slay with the sword your daughter villages in the fields; he will hheap up a siege mound against you, build a wall against you, and raise a 2defense against you.

9‘He will direct his battering rams against your walls, and with his axes he will break down your towers.

10‘Because of the abundance of his horses, their dust will cover you; your walls will shake at the noise of the horsemen, the wagons, and the chariots, when he enters your gates, as men enter a city that has been breached.

11‘With the hooves of his ihorses he will trample all your streets; he will slay your people by the sword, and your strong pillars will fall to the ground.

12‘They will plunder your riches and pillage your merchandise; they will break down your walls and destroy your pleasant houses; they will lay your stones, your timber, and your soil in the jmidst of the water.

13k‘I will put an end to the sound of lyour songs, and the sound of your harps shall be heard no more.

14m‘I will make you like the top of a rock; you shall be a place for spreading nets, and you shall never be rebuilt, for I the LORD have spoken,’ says the Lord GOD.

15“Thus says the Lord GOD to Tyre: ‘Will the coastlands not nshake at the sound of your fall, when the wounded cry, when slaughter is made in the midst of you?

16‘Then all the oprinces of the sea will pcome down from their thrones, lay aside their robes, and take off their embroidered garments; they will clothe themselves with trembling; qthey will sit on the ground, rtremble every moment, and sbe astonished at you.

17‘And they will take up a tlamentation for you, and say to you:

“How you have perished,

O one inhabited by seafaring men,

O renowned city,

Who was ustrong at sea,

She and her inhabitants,

Who caused their terror to be on all her inhabitants!

18Now vthe coastlands tremble on the day of your fall;

Yes, the coastlands by the sea are troubled at your departure.” ’

19“For thus says the Lord GOD: ‘When I make you a desolate city, like cities that are not inhabited, when I bring the deep upon you, and great waters cover you,

20‘then I will bring you down wwith those who descend into the Pit, to the people of old, and I will make you dwell in the lowest part of the earth, in places desolate from antiquity, with those who go down to the Pit, so that you may never be inhabited; and I shall establish glory xin the land of the living.

21y‘I will make you a terror, and you shall be no more; zthough you are sought for, you will never be found again,’ says the Lord GOD.”

Ezekiel 27

Lamentation for Tyre

1The word of the LORD came again to me, saying,

2“Now, son of man, atake up a lamentation for Tyre,

3“and say to Tyre, b‘You who 1are situated at the entrance of the sea, cmerchant of the peoples on many coastlands, thus says the Lord GOD:

“O Tyre, you have said,

d‘I am perfect in beauty.’

4Your borders are in the midst of the seas.

Your builders have perfected your beauty.

5They 2made all your planks of fir trees from eSenir;

They took a cedar from Lebanon to make you a mast.

6Of foaks from Bashan they made your oars;

The company of Ashurites have inlaid your planks

With ivory from gthe coasts of 3Cyprus.

7Fine embroidered linen from Egypt was what you spread for your sail;

Blue and purple from the coasts of Elishah was what covered you.

8“Inhabitants of Sidon and Arvad were your oarsmen;

Your wise men, O Tyre, were in you;

They became your pilots.

9Elders of hGebal and its wise men

Were in you to caulk your seams;

All the ships of the sea

And their oarsmen were in you

To market your merchandise.

10“Those from Persia, 4Lydia, and 5Libya

Were in your army as men of war;

They hung shield and helmet in you;

They gave splendor to you.

11Men of Arvad with your army were on your walls all around,

And the men of Gammad were in your towers;

They hung their shields on your walls all around;

They made iyour beauty perfect.

12j“Tarshish was your merchant because of your many luxury goods. They gave you silver, iron, tin, and lead for your goods.

13k“Javan, Tubal, and Meshech were your traders. They bartered lhuman lives and vessels of bronze for your merchandise.

14“Those from the house of mTogarmah traded for your wares with horses, steeds, and mules.

15“The men of nDedan were your traders; many isles were the market of your hand. They brought you ivory tusks and ebony as payment.

16“Syria was your merchant because of the abundance of goods you made. They gave you for your wares emeralds, purple, embroidery, fine linen, corals, and rubies.

17“Judah and the land of Israel were your traders. They traded for your merchandise wheat of oMinnith, millet, honey, oil, and pbalm.

18“Damascus was your merchant because of the abundance of goods you made, because of your many luxury items, with the wine of Helbon and with white wool.

19“Dan and Javan paid for your wares, 6traversing back and forth. Wrought iron, cassia, and cane were among your merchandise.

20q“Dedan was your merchant in saddlecloths for riding.

21“Arabia and all the princes of rKedar were your regular merchants. They traded with you in lambs, rams, and goats.

22“The merchants of sSheba and Raamah were your merchants. They traded for your wares the choicest spices, all kinds of precious stones, and gold.

23t“Haran, Canneh, Eden, the merchants of uSheba, Assyria, and Chilmad were your merchants.

24“These were your merchants in choice items—in purple clothes, in embroidered garments, in chests of multicolored apparel, in sturdy woven cords, which were in your marketplace.

25“The vships of Tarshish were carriers of your merchandise.

You were filled and very glorious win the midst of the seas.

26Your oarsmen brought you into many waters,

But xthe east wind broke you in the midst of the seas.

27“Your yriches, wares, and merchandise,

Your mariners and pilots,

Your caulkers and merchandisers,

All your men of war who are in you,

And the entire company which is in your midst,

Will fall into the midst of the seas on the day of your ruin.

28The zcommon-land7 will shake at the sound of the cry of your pilots.

29“All awho handle the oar,

The mariners,

All the pilots of the sea

Will come down from their ships and stand on the 8shore.

30They will make their voice heard because of you;

They will cry bitterly and bcast dust on their heads;

They cwill roll about in ashes;

31They will dshave themselves completely bald because of you,

Gird themselves with sackcloth,

And weep for you

With bitterness of heart and bitter wailing.

32In their wailing for you

They will etake up a lamentation,

And lament for you:

f‘What city is like Tyre,

Destroyed in the midst of the sea?

33‘Wheng your wares went out by sea,

You satisfied many people;

You enriched the kings of the earth

With your many luxury goods and your merchandise.

34But hyou are broken by the seas in the depths of the waters;

i Your merchandise and the entire company will fall in your midst.

35j All the inhabitants of the isles will be astonished at you;

Their kings will be greatly afraid,

And their countenance will be troubled.

36The merchants among the peoples kwill hiss at you;

l You will become a horror, and be no mmore forever.’ ” ’ ”

Ezekiel 28

Proclamation Against the King of Tyre

1The word of the LORD came to me again, saying,

2“Son of man, say to the prince of Tyre, ‘Thus says the Lord GOD:

“Because your heart is alifted1 up,

And byou say, ‘I am a god,

I sit in the seat of gods,

c In the midst of the seas,’

d Yet you are a man, and not a god,

Though you set your heart as the heart of a god

3(Behold, eyou are wiser than Daniel!

There is no secret that can be hidden from you!

4With your wisdom and your understanding

You have gained friches for yourself,

And gathered gold and silver into your treasuries;

5g By your great wisdom in trade you have increased your riches,

And your heart is lifted up because of your riches),”

6‘Therefore thus says the Lord GOD:

“Because you have set your heart as the heart of a god,

7Behold, therefore, I will bring hstrangers against you,

i The most terrible of the nations;

And they shall draw their swords against the beauty of your wisdom,

And defile your splendor.

8They shall throw you down into the jPit,

And you shall die the death of the slain

In the midst of the seas.

9“Will you still ksay before him who slays you,

‘I am a god’?

But you shall be a man, and not a god,

In the hand of him who slays you.

10You shall die the death of lthe uncircumcised

By the hand of aliens;

For I have spoken,” says the Lord GOD.’ ”

Lamentation for the King of Tyre

11Moreover the word of the LORD came to me, saying,

12“Son of man, mtake up a lamentation for the king of Tyre, and say to him, ‘Thus says the Lord GOD:

n“You were the seal of perfection,

Full of wisdom and perfect in beauty.

13You were in oEden, the garden of God;

Every precious stone was your covering:

The sardius, topaz, and diamond,

Beryl, onyx, and jasper,

Sapphire, turquoise, and emerald with gold.

The workmanship of pyour timbrels and pipes

Was prepared for you on the day you were created.

14“You were the anointed qcherub who covers;

I established you;

You were on rthe holy mountain of God;

You walked back and forth in the midst of fiery stones.

15You were perfect in your ways from the day you were created,

Till siniquity was found in you.

16“By the abundance of your trading

You became filled with violence within,

And you sinned;

Therefore I cast you as a profane thing

Out of the mountain of God;

And I destroyed you, tO covering cherub,

From the midst of the fiery stones.

17“Your uheart was 2lifted up because of your beauty;

You corrupted your wisdom for the sake of your splendor;

I cast you to the ground,

I laid you before kings,

That they might gaze at you.

18“You defiled your sanctuaries

By the multitude of your iniquities,

By the iniquity of your trading;

Therefore I brought fire from your midst;

It devoured you,

And I turned you to ashes upon the earth

In the sight of all who saw you.

19All who knew you among the peoples are astonished at you;

v You have become a horror,

And shall be no wmore forever.” ’ ”

Proclamation Against Sidon

20Then the word of the LORD came to me, saying,

21“Son of man, xset your face ytoward Sidon, and prophesy against her,

22“and say, ‘Thus says the Lord GOD:

z“Behold, I am against you, O Sidon;

I will be glorified in your midst;

And athey shall know that I am the LORD,

When I execute judgments in her and am bhallowed in her.

23c For I will send pestilence upon her,

And blood in her streets;

The wounded shall be judged in her midst

By the sword against her on every side;

Then they shall know that I am the LORD.

24“And there shall no longer be a pricking brier or da painful thorn for the house of Israel from among all who are around them, who edespise them. Then they shall know that I am the Lord GOD.”

Israel’s Future Blessing

25‘Thus says the Lord GOD: “When I have fgathered the house of Israel from the peoples among whom they are scattered, and am ghallowed in them in the sight of the Gentiles, then they will dwell in their own land which I gave to My servant Jacob.

26“And they will hdwell 3safely there, ibuild houses, and jplant vineyards; yes, they will dwell securely, when I execute judgments on all those around them who despise them. Then they shall know that I am the LORD their God.” ’ ”

Ezekiel 29

Proclamation Against Egypt

1In the tenth year, in the tenth month, on the twelfth day of the month, the word of the LORD came to me, saying,

2“Son of man, aset your face against Pharaoh king of Egypt, and prophesy against him, and bagainst all Egypt.

3“Speak, and say, ‘Thus says the Lord GOD:

c“Behold, I am against you,

O Pharaoh king of Egypt,

O great dmonster who lies in the midst of his rivers,

e Who has said, ‘My 1River is my own;

I have made it for myself.’

4But fI will put hooks in your jaws,

And cause the fish of your rivers to stick to your scales;

I will bring you up out of the midst of your rivers,

And all the fish in your rivers will stick to your scales.

5I will leave you in the wilderness,

You and all the fish of your rivers;

You shall fall on the 2open gfield;

h You shall not be picked up or 3gathered.

i I have given you as food

To the beasts of the field

And to the birds of the heavens.

6“Then all the inhabitants of Egypt

Shall know that I am the LORD,

Because they have been a jstaff of reed to the house of Israel.

7k When they took hold of you with the hand,

You broke and tore all their 4shoulders;

When they leaned on you,

You broke and made all their backs quiver.”

8‘Therefore thus says the Lord GOD: “Surely I will bring la sword upon you and cut off from you man and beast.

9“And the land of Egypt shall become mdesolate and waste; then they will know that I am the LORD, because he said, ‘The River is mine, and I have made it.’

10“Indeed, therefore, I am against you and against your rivers, nand I will make the land of Egypt utterly waste and desolate, ofrom 5Migdol to Syene, as far as the border of Ethiopia.

11p“Neither foot of man shall pass through it nor foot of beast pass through it, and it shall be uninhabited forty years.

12q“I will make the land of Egypt desolate in the midst of the countries that are desolate; and among the cities that are laid waste, her cities shall be desolate forty years; and I will rscatter the Egyptians among the nations and disperse them throughout the countries.”

13‘Yet, thus says the Lord GOD: “At the send of forty years I will gather the Egyptians from the peoples among whom they were scattered.

14“I will bring back the captives of Egypt and cause them to return to the land of Pathros, to the land of their origin, and there they shall be a tlowly kingdom.

15“It shall be the lowliest of kingdoms; it shall never again exalt itself above the nations, for I will diminish them so that they will not rule over the nations anymore.

16“No longer shall it be uthe confidence of the house of Israel, but will remind them of their iniquity when they turned to follow them. Then they shall know that I am the Lord GOD.” ’ ”

Babylonia Will Plunder Egypt

17And it came to pass in the twenty-seventh year, in the first month, on the first day of the month, that the word of the LORD came to me, saying,

18“Son of man, vNebuchadnezzar king of Babylon caused his army to labor strenuously against Tyre; every head was made wbald, and every shoulder rubbed raw; yet neither he nor his army received wages from Tyre, for the labor which they expended on it.

19“Therefore thus says the Lord GOD: ‘Surely I will give the land of Egypt to xNebuchadnezzar king of Babylon; he shall take away her wealth, carry off her spoil, and remove her pillage; and that will be the wages for his army.

20‘I have given him the land of Egypt for his labor, because they yworked for Me,’ says the Lord GOD.

21‘In that day zI will cause the 6horn of the house of Israel to spring forth, and I will aopen your mouth to speak in their midst. Then they shall know that I am the LORD.’ ”

Ezekiel 30

Egypt and Her Allies Will Fall

1The word of the LORD came to me again, saying,

2“Son of man, prophesy and say, ‘Thus says the Lord GOD:

a“Wail, ‘Woe to the day!’

3For bthe day is near,

Even the day of the LORD is near;

It will be a day of clouds, the time of the Gentiles.

4The sword shall come upon Egypt,

And great anguish shall be in 1Ethiopia,

When the slain fall in Egypt,

And they ctake away her wealth,

And dher foundations are broken down.

5“Ethiopia, 2Libya, 3Lydia, eall the mingled people, Chub, and the men of the lands who are allied, shall fall with them by the sword.”

6‘Thus says the LORD:

“Those who uphold Egypt shall fall,

And the pride of her power shall come down.

f From 4Migdol to Syene

Those within her shall fall by the sword,”

Says the Lord GOD.

7“Theyg shall be desolate in the midst of the desolate countries,

And her cities shall be in the midst of the cities that are laid waste.

8Then they will know that I am the LORD,

When I have set a fire in Egypt

And all her helpers are destroyed.

9On that day hmessengers shall go forth from Me in ships

To make the 5careless Ethiopians afraid,

And great anguish shall come upon them,

As on the day of Egypt;

For indeed it is coming!”

10‘Thus says the Lord GOD:

i“I will also make a multitude of Egypt to cease

By the hand of Nebuchadnezzar king of Babylon.

11He and his people with him, jthe most terrible of the nations,

Shall be brought to destroy the land;

They shall draw their swords against Egypt,

And fill the land with the slain.

12k I will make the rivers dry,

And lsell the land into the hand of the wicked;

I will make the land waste, and all that is in it,

By the hand of aliens.

I, the LORD, have spoken.”

13‘Thus says the Lord GOD:

“I will also mdestroy the idols,

And cause the images to cease from 6Noph;

n There shall no longer be princes from the land of Egypt;

o I will put fear in the land of Egypt.

14I will make pPathros desolate,

Set fire to qZoan,

r And execute judgments in 7No.

15I will pour My fury on 8Sin, the strength of Egypt;

s I will cut off the multitude of 9No,

16And tset a fire in Egypt;

Sin shall have great pain,

No shall be split open,

And Noph shall be in distress daily.

17The young men of 10Aven and Pi Beseth shall fall by the sword,

And these cities shall go into captivity.

18u At 11Tehaphnehes the day shall also be 12darkened,

When I break the yokes of Egypt there.

And her arrogant strength shall cease in her;

As for her, a cloud shall cover her,

And her daughters shall go into captivity.

19Thus I will vexecute judgments on Egypt,

Then they shall know that I am the LORD.” ’ ”

Proclamation Against Pharaoh

20And it came to pass in the eleventh year, in the first month, on the seventh day of the month, that the word of the LORD came to me, saying,

21“Son of man, I have wbroken the arm of Pharaoh king of Egypt; and see, xit has not been bandaged for healing, nor a 13splint put on to bind it, to make it strong enough to hold a sword.

22“Therefore thus says the Lord GOD: ‘Surely I am yagainst Pharaoh king of Egypt, and will zbreak his arms, both the strong one and the one that was broken; and I will make the sword fall out of his hand.

23a‘I will scatter the Egyptians among the nations, and disperse them throughout the countries.

24‘I will strengthen the arms of the king of Babylon and put My sword in his hand; but I will break Pharaoh’s arms, and he will groan before him with the groanings of a mortally wounded man.

25‘Thus I will strengthen the arms of the king of Babylon, but the arms of Pharaoh shall fall down; bthey shall know that I am the LORD, when I put My sword into the hand of the king of Babylon and he stretches it out against the land of Egypt.

26c‘I will scatter the Egyptians among the nations and disperse them throughout the countries. Then they shall know that I am the LORD.’ ”

Ezekiel 31

Egypt Cut Down Like a Great Tree

(cf. Ezek. 17:22–24)

1Now it came to pass in the aeleventh year, in the third month, on the first day of the month, that the word of the LORD came to me, saying,

2“Son of man, say to Pharaoh king of Egypt and to his multitude:

b‘Whom are you like in your greatness?

3c Indeed Assyria was a cedar in Lebanon,

With fine branches that shaded the forest,

And of high stature;

And its top was among the thick boughs.

4d The waters made it grow;

Underground waters gave it height,

With their rivers running around the place where it was planted,

And sent out 1rivulets to all the trees of the field.

5‘Therefore eits height was exalted above all the trees of the field;

Its boughs were multiplied,

And its branches became long because of the abundance of water,

As it sent them out.

6All the fbirds of the heavens made their nests in its boughs;

Under its branches all the beasts of the field brought forth their young;

And in its shadow all great nations 2made their home.

7‘Thus it was beautiful in greatness and in the length of its branches,

Because its roots reached to abundant waters.

8The cedars in the ggarden of God could not hide it;

The fir trees were not like its boughs,

And the 3chestnut trees were not like its branches;

No tree in the garden of God was like it in beauty.

9I made it beautiful with a multitude of branches,

So that all the trees of Eden envied it,

That were in the garden of God.’

10“Therefore thus says the Lord GOD: ‘Because you have increased in height, and it set its top among the thick boughs, and hits heart was 4lifted up in its height,

11‘therefore I will deliver it into the hand of the imighty one of the nations, and he shall surely deal with it; I have driven it out for its wickedness.

12‘And aliens, jthe most terrible of the nations, have cut it down and left it; its branches have fallen kon the mountains and in all the valleys; its boughs lie lbroken by all the rivers of the land; and all the peoples of the earth have gone from under its shadow and left it.

13‘On mits ruin will remain all the birds of the heavens,

And all the beasts of the field will come to its branches—

14‘So that no trees by the waters may ever again exalt themselves for their height, nor set their tops among the thick boughs, that no tree which drinks water may ever be high enough to reach up to them.

‘For nthey have all been delivered to death,

o To the depths of the earth,

Among the children of men who go down to the Pit.’

15“Thus says the Lord GOD: ‘In the day when it pwent down to 5hell, I caused mourning. I covered the deep because of it. I restrained its rivers, and the great waters were held back. I caused Lebanon to 6mourn for it, and all the trees of the field wilted because of it.

16‘I made the nations qshake at the sound of its fall, when I rcast it down to 7hell together with those who descend into the Pit; and sall the trees of Eden, the choice and best of Lebanon, all that drink water, twere comforted in the depths of the earth.

17‘They also went down to hell with it, with those slain by the sword; and those who were its strong arm udwelt in its shadows among the nations.

18v‘To which of the trees in Eden will you then be likened in glory and greatness? Yet you shall be brought down with the trees of Eden to the depths of the earth; wyou shall lie in the midst of the uncircumcised, with those slain by the sword. This is Pharaoh and all his multitude,’ says the Lord GOD.”

Ezekiel 32

Lamentation for Pharaoh and Egypt

1And it came to pass in the twelfth year, in the atwelfth month, on the first day of the month, that the word of the LORD came to me, saying,

2“Son of man, btake up a lamentation for Pharaoh king of Egypt, and say to him:

c‘You are like a young lion among the nations,

And dyou are like a monster in the seas,

e Bursting forth in your rivers,

Troubling the waters with your feet,

And ffouling their rivers.’

3“Thus says the Lord GOD:

‘I will therefore gspread My net over you with a company of many people,

And they will draw you up in My net.

4Then hI will leave you on the land;

I will cast you out on the open fields,

i And cause to 1settle on you all the birds of the heavens.

And with you I will fill the beasts of the whole earth.

5I will lay your flesh jon the mountains,

And fill the valleys with your carcass.

6‘I will also water the land with the flow of your blood,

Even to the mountains;

And the riverbeds will be full of you.

7When I put out your light,

k I will cover the heavens, and make its stars dark;

I will cover the sun with a cloud,

And the moon shall not give her light.

8All the 2bright lights of the heavens I will make dark over you,

And bring darkness upon your land,’

Says the Lord GOD.

9‘I will also trouble the hearts of many peoples, when I bring your destruction among the nations, into the countries which you have not known.

10‘Yes, I will make many peoples astonished at you, and their kings shall be horribly afraid of you when I brandish My sword before them; and lthey shall tremble every moment, every man for his own life, in the day of your fall.’

11m“For thus says the Lord GOD: ‘The sword of the king of Babylon shall come upon you.

12‘By the swords of the mighty warriors, all of them nthe most terrible of the nations, I will cause your multitude to fall.

o‘They shall plunder the pomp of Egypt,

And all its multitude shall be destroyed.

13Also I will destroy all its animals

From beside its great waters;

p The foot of man shall muddy them no more,

Nor shall the hooves of animals muddy them.

14Then I will make their waters 3clear,

And make their rivers run like oil,’

Says the Lord GOD.

15‘When I make the land of Egypt desolate,

And the country is destitute of all that once filled it,

When I strike all who dwell in it,

q Then they shall know that I am the LORD.

16‘This is the rlamentation

With which they shall lament her;

The daughters of the nations shall lament her;

They shall lament for her, for Egypt,

And for all her multitude,’

Says the Lord GOD.”

Egypt and Others Consigned to the Pit

17It came to pass also in the twelfth year, on the fifteenth day of the month, sthat the word of the LORD came to me, saying:

18“Son of man, wail over the multitude of Egypt,

And tcast them down to the depths of the earth,

Her and the daughters of the famous nations,

With those who go down to the Pit:

19‘Whom udo you surpass in beauty?

v Go down, be placed with the uncircumcised.’

20“They shall fall in the midst of those slain by the sword;

She is delivered to the sword,

w Drawing her and all her multitudes.

21x The strong among the mighty

Shall speak to him out of the midst of hell

With those who help him:

‘They have ygone down,

They lie with the uncircumcised, slain by the sword.’

22“Assyriaz is there, and all her company,

With their graves all around her,

All of them slain, fallen by the sword.

23a Her graves are set in the recesses of the Pit,

And her company is all around her grave,

All of them slain, fallen by the sword,

Who bcaused terror in the land of the living.

24“There is cElam and all her multitude,

All around her grave,

All of them slain, fallen by the sword,

Who have dgone down uncircumcised to the lower parts of the earth,

e Who caused their terror in the land of the living;

Now they bear their shame with those who go down to the Pit.

25They have set her fbed in the midst of the slain,

With all her multitude,

With her graves all around it,

All of them uncircumcised, slain by the sword;

Though their terror was caused

In the land of the living,

Yet they bear their shame

With those who go down to the Pit;

It was put in the midst of the slain.

26“There are gMeshech and Tubal and all their multitudes,

With all their graves around it,

All of them huncircumcised, slain by the sword,

Though they caused their terror in the land of the living.

27i They do not lie with the mighty

Who are fallen of the uncircumcised,

Who have gone down to hell with their weapons of war;

They have laid their swords under their heads,

But their iniquities will be on their bones,

Because of the terror of the mighty in the land of the living.

28Yes, you shall be broken in the midst of the uncircumcised,

And lie with those slain by the sword.

29“There is jEdom,

Her kings and all her princes,

Who despite their might

Are laid beside those slain by the sword;

They shall lie with the uncircumcised,

And with those who go down to the Pit.

30k There are the princes of the north,

All of them, and all the lSidonians,

Who have gone down with the slain

In shame at the terror which they caused by their might;

They lie uncircumcised with those slain by the sword,

And bear their shame with those who go down to the Pit.

31“Pharaoh will see them

And be mcomforted over all his multitude,

Pharaoh and all his army,

Slain by the sword,”

Says the Lord GOD.

32“For I have caused My terror in the land of the living;

And he shall be placed in the midst of the uncircumcised

With those slain by the sword,

Pharaoh and all his multitude,”

Says the Lord GOD.

Ezekiel 33

The Watchman and His Message

1Again the word of the LORD came to me, saying,

2“Son of man, speak to athe children of your people, and say to them: b‘When I bring the sword upon a land, and the people of the land take a man from their territory and make him their cwatchman,

3‘when he sees the sword coming upon the land, if he blows the trumpet and warns the people,

4‘then whoever hears the sound of the trumpet and does dnot take warning, if the sword comes and takes him away, ehis blood shall be on his own head.

5‘He heard the sound of the trumpet, but did not take warning; his blood shall be upon himself. But he who takes warning will 1save his life.

6‘But if the watchman sees the sword coming and does not blow the trumpet, and the people are not warned, and the sword comes and takes any person from among them, fhe is taken away in his iniquity; but his blood I will require at the watchman’s hand.’

7g“So you, son of man: I have made you a watchman for the house of Israel; therefore you shall hear a word from My mouth and warn them for Me.

8“When I say to the wicked, ‘O wicked man, you shall surely die!’ and you do not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood I will require at your hand.

9“Nevertheless if you warn the wicked to turn from his way, and he does not turn from his way, he shall die in his iniquity; but you have 2delivered your soul.

10“Therefore you, O son of man, say to the house of Israel: ‘Thus you say, “If our transgressions and our sins lie upon us, and we hpine3 away in them, ihow can we then live?” ’

11“Say to them: ‘As I live,’ says the Lord GOD, j‘I have no pleasure in the death of the wicked, but that the wicked kturn from his way and live. Turn, turn from your evil ways! For lwhy should you die, O house of Israel?’

The Fairness of God’s Judgment

12“Therefore you, O son of man, say to the children of your people: ‘The mrighteousness of the righteous man shall not deliver him in the day of his transgression; as for the wickedness of the wicked, nhe shall not fall because of it in the day that he turns from his wickedness; nor shall the righteous be able to live because of his righteousness in the day that he sins.’

13“When I say to the righteous that he shall surely live, obut he trusts in his own righteousness and commits iniquity, none of his righteous works shall be remembered; but because of the iniquity that he has committed, he shall die.

14“Again, pwhen I say to the wicked, ‘You shall surely die,’ if he turns from his sin and does 4what is lawful and 5right,

15“if the wicked qrestores the pledge, rgives back what he has stolen, and walks in sthe statutes of life without committing iniquity, he shall surely live; he shall not die.

16t“None of his sins which he has committed shall be remembered against him; he has done what is lawful and right; he shall surely live.

17u“Yet the children of your people say, ‘The way of the LORD is not 6fair.’ But it is their way which is not fair!

18v“When the righteous turns from his righteousness and commits iniquity, he shall die because of it.

19“But when the wicked turns from his wickedness and does what is lawful and right, he shall live because of it.

20“Yet you say, w‘The way of the LORD is not 7fair.’ O house of Israel, I will judge every one of you according to his own ways.” Ezekiel’s Temple

The Fall of Jerusalem

21And it came to pass in the twelfth year xof our captivity, in the tenth month, on the fifth day of the month, ythat one who had escaped from Jerusalem came to me and said, z“The city has been 8captured!”

22Now athe hand of the LORD had been upon me the evening before the man came who had escaped. And He had bopened my mouth; so when he came to me in the morning, my mouth was opened, and I was no longer mute.

The Cause of Judah’s Ruin

23Then the word of the LORD came to me, saying:

24“Son of man, cthey who inhabit those druins in the land of Israel are saying, e‘Abraham was only one, and he inherited the land. fBut we are many; the land has been given to us as a gpossession.’

25“Therefore say to them, ‘Thus says the Lord GOD: h“You eat meat with blood, you ilift up your eyes toward your idols, and jshed blood. Should you then possess the kland?

26“You rely on your sword, you commit abominations, and you ldefile one another’s wives. Should you then possess the land?” ’

27“Say thus to them, ‘Thus says the Lord GOD: “As I live, surely mthose who are in the ruins shall fall by the sword, and the one who is in the open field nI will give to the beasts to be devoured, and those who are in the strongholds and ocaves shall die of the pestilence.

28p“For I will make the land most desolate, 9her qarrogant strength shall cease, and rthe mountains of Israel shall be so desolate that no one will pass through.

29“Then they shall know that I am the LORD, when I have made the land most desolate because of all their abominations which they have committed.” ’

Hearing and Not Doing

30“As for you, son of man, the children of your people are talking about you beside the walls and in the doors of the houses; and they sspeak to one another, everyone saying to his brother, ‘Please come and hear what the word is that comes from the LORD.’

31“So tthey come to you as people do, they usit before you as My people, and they vhear your words, but they do not do them; wfor with their mouth they show much love, but xtheir hearts pursue their own gain.

32“Indeed you are to them as a very lovely song of one who has a pleasant voice and can play well on an instrument; for they hear your words, but they do ynot do them.

33z“And when this comes to pass—surely it will come—then athey will know that a prophet has been among them.”

Ezekiel 34

Irresponsible Shepherds

1And the word of the LORD came to me, saying,

2“Son of man, prophesy against the shepherds of Israel, prophesy and say to them, ‘Thus says the Lord GOD to the shepherds: a“Woe to the shepherds of Israel who feed themselves! Should not the shepherds feed the flocks?

3b“You eat the fat and clothe yourselves with the wool; you cslaughter the fatlings, but you do not feed the flock.

4d“The weak you have not strengthened, nor have you healed those who were sick, nor bound up the broken, nor brought back what was driven away, nor esought what was lost; but with fforce and 1cruelty you have ruled them.

5g“So they were hscattered because there was no shepherd; iand they became food for all the beasts of the field when they were scattered.

6“My sheep jwandered through all the mountains, and on every high hill; yes, My flock was scattered over the whole face of the earth, and no one was seeking or searching for them.”

7‘Therefore, you shepherds, hear the word of the LORD:

8“As I live,” says the Lord GOD, “surely because My flock became a prey, and My flock kbecame food for every beast of the field, because there was no shepherd, nor did My shepherds search for My flock, lbut the shepherds fed themselves and did not feed My flock”—

9‘therefore, O shepherds, hear the word of the LORD!

10‘Thus says the Lord GOD: “Behold, I am magainst the shepherds, and nI will require My flock at their hand; I will cause them to cease feeding the sheep, and the shepherds shall ofeed themselves no more; for I will pdeliver My flock from their mouths, that they may no longer be food for them.”

God, the True Shepherd

11‘For thus says the Lord GOD: “Indeed I Myself will search for My sheep and seek them out.

12“As a qshepherd seeks out his flock on the day he is among his scattered sheep, so will I seek out My sheep and deliver them from all the places where they were scattered on ra cloudy and dark day.

13“And sI will bring them out from the peoples and gather them from the countries, and will bring them to their own land; I will feed them on the mountains of Israel, 2in the valleys and in all the inhabited places of the country.

14t“I will feed them in good pasture, and their fold shall be on the high mountains of Israel. uThere they shall lie down in a good fold and feed in rich pasture on the mountains of Israel.

15“I will feed My flock, and I will make them lie down,” says the Lord GOD.

16v“I will seek what was lost and bring back what was driven away, bind up the broken and strengthen what was sick; but I will destroy wthe fat and the strong, and feed them xin judgment.”

17‘And as for you, O My flock, thus says the Lord GOD: y“Behold, I shall judge between sheep and sheep, between rams and goats.

18“Is it too little for you to have eaten up the good pasture, that you must tread down with your feet the 3residue of your pasture—and to have drunk of the clear waters, that you must foul the residue with your feet?

19“And as for My flock, they eat what you have trampled with your feet, and they drink what you have fouled with your feet.”

20‘Therefore thus says the Lord GOD to them: z“Behold, I Myself will judge between the fat and the lean sheep.

21“Because you have pushed with side and shoulder, butted all the weak ones with your horns, and scattered them abroad,

22“therefore I will save My flock, and they shall no longer be a prey; and I will judge between sheep and sheep.

23“I will establish one ashepherd over them, and he shall feed them—bMy servant David. He shall feed them and be their shepherd.

24“And cI, the LORD, will be their God, and My servant David da prince among them; I, the LORD, have spoken.

25e“I will make a covenant of peace with them, and fcause wild beasts to cease from the land; and they gwill dwell safely in the wilderness and sleep in the woods.

26“I will make them and the places all around hMy hill ia blessing; and I will jcause showers to come down in their season; there shall be kshowers of blessing.

27“Then lthe trees of the field shall yield their fruit, and the earth shall yield her increase. They shall be safe in their land; and they shall know that I am the LORD, when I have mbroken the bands of their yoke and delivered them from the hand of those who nenslaved them.

28“And they shall no longer be a prey for the nations, nor shall beasts of the land devour them; but othey shall dwell safely, and no one shall make them afraid.

29“I will raise up for them a pgarden4 of renown, and they shall qno longer be consumed with hunger in the land, rnor bear the shame of the Gentiles anymore.

30“Thus they shall know that sI, the LORD their God, am with them, and they, the house of Israel, are tMy people,” says the Lord GOD.’ ” Millennial Sacrifices

31“You are My uflock, the flock of My pasture; you are men, and I am your God,” says the Lord GOD.

Ezekiel 35

Judgment on Mount Seir

1Moreover the word of the LORD came to me, saying,

2“Son of man, set your face against aMount Seir and bprophesy against it,

3“and say to it, ‘Thus says the Lord GOD:

“Behold, O Mount Seir, I am against you;

c I will stretch out My hand against you,

And make you 1most desolate;

4I shall lay your cities waste,

And you shall be desolate.

Then you shall know that I am the LORD.

5d“Because you have had an 2ancient hatred, and have shed the blood of the children of Israel by the power of the sword at the time of their calamity, ewhen their iniquity came to an end,

6“therefore, as I live,” says the Lord GOD, “I will prepare you for fblood, and blood shall pursue you; gsince you have not hated 3blood, therefore blood shall pursue you.

7“Thus I will make Mount Seir 4most desolate, and cut off from it the hone who leaves and the one who returns.

8“And I will fill its mountains with the slain; on your hills and in your valleys and in all your ravines those who are slain by the sword shall fall.

9i“I will make you 5perpetually desolate, and your cities shall be uninhabited; jthen you shall know that I am the LORD.

10“Because you have said, ‘These two nations and these two countries shall be mine, and we will kpossess them,’ although lthe LORD was there,

11“therefore, as I live,” says the Lord GOD, “I will do maccording to your anger and according to the envy which you showed in your hatred against them; and I will make Myself known among them when I judge you.

12n“Then you shall know that I am the LORD. I have oheard all your pblasphemies which you have spoken against the mountains of Israel, saying, ‘They are desolate; they are given to us to consume.’

13“Thus qwith your mouth you have 6boasted against Me and multiplied your rwords against Me; I have heard them.”

14‘Thus says the Lord GOD: s“The whole earth will rejoice when I make you desolate.

15t“As you rejoiced because the inheritance of the house of Israel was desolate, uso I will do to you; you shall be desolate, O Mount Seir, as well as all of Edom—all of it! Then they shall know that I am the LORD.” ’

Ezekiel 36

Blessing on Israel

1“And you, son of man, prophesy to the amountains of Israel, and say, ‘O mountains of Israel, hear the word of the LORD!

2‘Thus says the Lord GOD: “Because bthe enemy has said of you, ‘Aha! cThe 1ancient heights dhave become our possession,’ ” ’

3“therefore prophesy, and say, ‘Thus says the Lord GOD: “Because they made you desolate and swallowed you up on every side, so that you became the possession of the rest of the nations, eand you are taken up by the lips of ftalkers and slandered by the people”—

4‘therefore, O mountains of Israel, hear the word of the Lord GOD! Thus says the Lord GOD to the mountains, the hills, the 2rivers, the valleys, the desolate wastes, and the cities that have been forsaken, which gbecame plunder and hmockery to the rest of the nations all around—

5‘therefore thus says the Lord GOD: i“Surely I have spoken in My burning jealousy against the rest of the nations and against all Edom, jwho gave My land to themselves as a possession, with wholehearted joy and 3spiteful minds, in order to plunder its open country.” ’

6“Therefore prophesy concerning the land of Israel, and say to the mountains, the hills, the rivers, and the valleys, ‘Thus says the Lord GOD: “Behold, I have spoken in My jealousy and My fury, because you have kborne the shame of the nations.”

7‘Therefore thus says the Lord GOD: “I have lraised My hand in an oath that surely the nations that are around you shall mbear their own shame.

8“But you, O mountains of Israel, you shall shoot forth your branches and yield your fruit to My people Israel, for they are about to come.

9“For indeed I am for you, and I will turn to you, and you shall be tilled and sown.

10“I will multiply men upon you, all the house of Israel, all of it; and the cities shall be inhabited and nthe ruins rebuilt.

11o“I will multiply upon you man and beast; and they shall increase and 4bear young; I will make you inhabited as in former times, and do pbetter for you than at your beginnings. qThen you shall know that I am the LORD.

12“Yes, I will cause men to walk on you, My people Israel; rthey shall take possession of you, and you shall be their inheritance; no more shall you sbereave them of children.”

13‘Thus says the Lord GOD: “Because they say to you, t‘You devour men and bereave your nation of children,’

14“therefore you shall devour men no more, nor bereave your nation anymore,” says the Lord GOD.

15u“Nor will I let you hear the taunts of the nations anymore, nor bear the reproach of the peoples anymore, nor shall you cause your nation to stumble anymore,” says the Lord GOD.’ ”

The Renewal of Israel

16Moreover the word of the LORD came to me, saying:

17“Son of man, when the house of Israel dwelt in their own land, vthey defiled it by their own ways and deeds; to Me their way was like wthe uncleanness of a woman in her customary impurity.

18“Therefore I poured out My fury on them xfor the blood they had shed on the land, and for their idols with which they had defiled it.

19“So I yscattered them among the nations, and they were dispersed throughout the countries; I judged them zaccording to their ways and their deeds.

20“When they came to the nations, wherever they went, they aprofaned My holy name—when they said of them, ‘These are the people of the LORD, and yet they have gone out of His land.’

21“But I had concern bfor My holy name, which the house of Israel had profaned among the nations wherever they went.

22“Therefore say to the house of Israel, ‘Thus says the Lord GOD: “I do not do this for your sake, O house of Israel, cbut for My holy name’s sake, which you have profaned among the nations wherever you went.

23“And I will sanctify My great name, which has been profaned among the nations, which you have profaned in their midst; and the nations shall know that I am the LORD,” says the Lord GOD, “when I am dhallowed in you before their eyes.

24“For eI will take you from among the nations, gather you out of all countries, and bring you into your own land.

25f“Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you gfrom all your filthiness and from all your idols.

26“I will give you a hnew heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh.

27“I will put My iSpirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.

28j“Then you shall dwell in the land that I gave to your fathers; kyou shall be My people, and I will be your God.

29“I will ldeliver you from all your uncleannesses. mI will call for the grain and multiply it, and nbring no famine upon you.

30o“And I will multiply the fruit of your trees and the increase of your fields, so that you need never again bear the reproach of famine among the nations.

31“Then pyou will remember your evil ways and your deeds that were not good; and you qwill 5loathe yourselves in your own sight, for your iniquities and your abominations.

32r“Not for your sake do I do this,” says the Lord GOD, “let it be known to you. Be ashamed and confounded for your own ways, O house of Israel!”

33‘Thus says the Lord GOD: “On the day that I cleanse you from all your iniquities, I will also enable you to dwell in the cities, sand the ruins shall be rebuilt.

34“The desolate land shall be tilled instead of lying desolate in the sight of all who pass by.

35“So they will say, ‘This land that was desolate has become like the garden of tEden; and the wasted, desolate, and ruined cities are now fortified and inhabited.’

36“Then the nations which are left all around you shall know that I, the LORD, have rebuilt the ruined places and planted what was desolate. uI, the LORD, have spoken it, and I will do it.”

37‘Thus says the Lord GOD: v“I will also let the house of Israel inquire of Me to do this for them: I will wincrease their men like a flock.

38“Like a 6flock offered as holy sacrifices, like the flock at Jerusalem on its 7feast days, so shall the ruined cities be filled with flocks of men. Then they shall know that I am the LORD.” ’ ”

Ezekiel 37

The Dry Bones Live

1The ahand of the LORD came upon me and brought me out bin the Spirit of the LORD, and set me down in the midst of the valley; and it was full of bones.

2Then He caused me to pass by them all around, and behold, there were very many in the open valley; and indeed they were very dry.

3And He said to me, “Son of man, can these bones live?” So I answered, “O Lord GOD, cYou know.”

4Again He said to me, “Prophesy to these bones, and say to them, ‘O dry bones, hear the word of the LORD!

5‘Thus says the Lord GOD to these bones: “Surely I will dcause breath to enter into you, and you shall live.

6“I will put sinews on you and bring flesh upon you, cover you with skin and put breath in you; and you shall live. eThen you shall know that I am the LORD.” ’ ”

7So I prophesied as I was commanded; and as I prophesied, there was a noise, and suddenly a rattling; and the bones came together, bone to bone.

8Indeed, as I looked, the sinews and the flesh came upon them, and the skin covered them over; but there was no breath in them.

9Also He said to me, “Prophesy to the breath, prophesy, son of man, and say to the 1breath, ‘Thus says the Lord GOD: f“Come from the four winds, O breath, and breathe on these slain, that they may live.” ’ ”

10So I prophesied as He commanded me, gand 2breath came into them, and they lived, and stood upon their feet, an exceedingly great army.

11Then He said to me, “Son of man, these bones are the hwhole house of Israel. They indeed say, i‘Our bones are dry, our hope is lost, and we ourselves are cut off!’

12“Therefore prophesy and say to them, ‘Thus says the Lord GOD: “Behold, jO My people, I will open your graves and cause you to come up from your graves, and kbring you into the land of Israel.

13“Then you shall know that I am the LORD, when I have opened your graves, O My people, and brought you up from your graves.

14“I lwill put My Spirit in you, and you shall live, and I will place you in your own land. Then you shall know that I, the LORD, have spoken it and performed it,” says the LORD.’ ”

One Kingdom, One King

15Again the word of the LORD came to me, saying,

16“As for you, son of man, mtake a stick for yourself and write on it: ‘For Judah and for nthe children of Israel, his companions.’ Then take another stick and write on it, ‘For Joseph, the stick of Ephraim, and for all the house of Israel, his companions.’

17“Then ojoin them one to another for yourself into one stick, and they will become one in your hand.

18“And when the children of your people speak to you, saying, p‘Will you not show us what you mean by these?’—

19q“say to them, ‘Thus says the Lord GOD: “Surely I will take rthe stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his companions; and I will join them with it, with the stick of Judah, and make them one stick, and they will be one in My hand.” ’

20“And the sticks on which you write will be in your hand sbefore their eyes. The Holy District

21“Then say to them, ‘Thus says the Lord GOD: “Surely tI will take the children of Israel from among the nations, wherever they have gone, and will gather them from every side and bring them into their own land;

22“and uI will make them one nation in the land, on the mountains of Israel; and vone king shall be king over them all; they shall no longer be two nations, nor shall they ever be divided into two kingdoms again.

23w“They shall not defile themselves anymore with their idols, nor with their detestable things, nor with any of their transgressions; but xI will deliver them from all their dwelling places in which they have sinned, and will cleanse them. Then they shall be My people, and I will be their God.

24y“David My servant shall be king over them, and zthey shall all have one shepherd; athey shall also walk in My judgments and observe My statutes, and do them.

25b“Then they shall dwell in the land that I have given to Jacob My servant, where your fathers dwelt; and they shall dwell there, they, their children, and their children’s children, cforever; and dMy servant David shall be their prince forever.

26“Moreover I will 3make ea covenant of peace with them, and it shall be an everlasting covenant with them; I will establish them and fmultiply them, and I will set My gsanctuary in their midst forevermore.

27h“My tabernacle also shall be with them; indeed I will be itheir God, and they shall be My people.

28j“The nations also will know that I, the LORD, ksanctify Israel, when My sanctuary is in their midst forevermore.” ’ ” Millennial Feasts

Ezekiel 38

Gog and Allies Attack Israel

1Now the word of the LORD came to me, saying,

2a“Son of man, bset your face against cGog, of the land of dMagog, 1the prince of Rosh, eMeshech, and Tubal, and prophesy against him,

3“and say, ‘Thus says the Lord GOD: “Behold, I am against you, O Gog, the prince of Rosh, Meshech, and Tubal.

4f“I will turn you around, put hooks into your jaws, and glead you out, with all your army, horses, and horsemen, hall splendidly clothed, a great company with bucklers and shields, all of them handling swords.

5“Persia, 2Ethiopia, and 3Libya are with them, all of them with shield and helmet;

6i“Gomer and all its troops; the house of jTogarmah from the far north and all its troops—many people are with you.

7k“Prepare yourself and be ready, you and all your companies that are gathered about you; and be a guard for them.

8l“After many days myou will be visited. In the latter years you will come into the land of those brought back from the sword nand gathered from many people on othe mountains of Israel, which had long been desolate; they were brought out of the nations, and now all of them pdwell safely.

9“You will ascend, coming qlike a storm, covering the rland like a cloud, you and all your troops and many peoples with you.”

10‘Thus says the Lord GOD: “On that day it shall come to pass that thoughts will arise in your mind, and you will make an evil plan:

11“You will say, ‘I will go up against a land of sunwalled villages; I will tgo to a peaceful people, uwho dwell 4safely, all of them dwelling without walls, and having neither bars nor gates’—

12“to take plunder and to take booty, to stretch out your hand against the waste places that are again inhabited, vand against a people gathered from the nations, who have acquired livestock and goods, who dwell in the midst of the land.

13w“Sheba, xDedan, the merchants yof Tarshish, and all ztheir young lions will say to you, ‘Have you come to take plunder? Have you gathered your army to take booty, to carry away silver and gold, to take away livestock and goods, to take great plunder?’ ” ’

14“Therefore, son of man, prophesy and say to Gog, ‘Thus says the Lord GOD: a“On that day when My people Israel bdwell safely, will you not know it?

15c“Then you will come from your place out of the far north, you and many peoples with you, all of them riding on horses, a great company and a mighty army.

16“You will come up against My people Israel like a cloud, to cover the land. It will be in the latter days that I will bring you against My land, so that the nations may dknow Me, when I am ehallowed in you, O Gog, before their eyes.”

17‘Thus says the Lord GOD: “Are you he of whom I have spoken in former days by My servants the prophets of Israel, who prophesied for years in those days that I would bring you against them? The Restoration of the Land

Judgment on Gog

18“And it will come to pass at the same time, when Gog comes against the land of Israel,” says the Lord GOD, “that My fury will show in My face.

19“For fin My jealousy gand in the fire of My wrath I have spoken: h‘Surely in that day there shall be a great 5earthquake in the land of Israel,

20‘so that ithe fish of the sea, the birds of the heavens, the beasts of the field, all creeping things that creep on the earth, and all men who are on the face of the earth shall shake at My presence. jThe mountains shall be thrown down, the steep places shall fall, and every wall shall fall to the ground.’

21“I will kcall for la sword against Gog throughout all My mountains,” says the Lord GOD. m“Every man’s sword will be against his brother.

22“And I will nbring him to judgment with opestilence and bloodshed; pI will rain down on him, on his troops, and on the many peoples who are with him, flooding rain, qgreat hailstones, fire, and brimstone.

23“Thus I will magnify Myself and rsanctify Myself, sand I will be known in the eyes of many nations. Then they shall know that I am the LORD.” ’

Ezekiel 39

Gog’s Armies Destroyed

1“And ayou, son of man, prophesy against Gog, and say, ‘Thus says the Lord GOD: “Behold, I am against you, O Gog, 1the prince of Rosh, Meshech, and Tubal;

2“and I will bturn you around and lead you on, cbringing you up from the far north, and bring you against the mountains of Israel.

3“Then I will knock the bow out of your left hand, and cause the arrows to fall out of your right hand.

4d“You shall 2fall upon the mountains of Israel, you and all your troops and the peoples who are with you; eI will give you to birds of prey of every sort and to the beasts of the field to be devoured.

5“You shall 3fall on 4the open field; for I have spoken,” says the Lord GOD.

6f“And I will send fire on Magog and on those who live 5in security in gthe coastlands. Then they shall know that I am the LORD.

7h“So I will make My holy name known in the midst of My people Israel, and I will not let them iprofane My holy name anymore. jThen the nations shall know that I am the LORD, the Holy One in Israel.

8k“Surely it is coming, and it shall be done,” says the Lord GOD. “This is the day lof which I have spoken.

9“Then those who dwell in the cities of Israel will go out and set on fire and burn the weapons, both the shields and bucklers, the bows and arrows, the 6javelins and spears; and they will make fires with them for seven years.

10“They will not take wood from the field nor cut down any from the forests, because they will make fires with the weapons; mand they will plunder those who plundered them, and pillage those who pillaged them,” says the Lord GOD.

The Burial of Gog

11“It will come to pass in that day that I will give Gog a burial place there in Israel, the valley of those who pass by east of the sea; and it will obstruct travelers, because there they will bury Gog and all his multitude. Therefore they will call it the Valley of 7Hamon Gog.

12“For seven months the house of Israel will be burying them, nin order to cleanse the land.

13“Indeed all the people of the land will be burying, and they will gain orenown for it on the day that pI am glorified,” says the Lord GOD.

14“They will set apart men regularly employed, with the help of 8a search party, to pass through the land and bury those bodies remaining on the ground, in order qto cleanse it. At the end of seven months they will make a search.

15“The search party will pass through the land; and when anyone sees a man’s bone, he shall 9set up a marker by it, till the buriers have buried it in the Valley of Hamon Gog.

16“The name of the city will also be 10Hamonah. Thus they shall rcleanse the land.” ’

A Triumphant Festival

17“And as for you, son of man, thus says the Lord GOD, s‘Speak to every sort of bird and to every beast of the field:

t“Assemble yourselves and come;

Gather together from all sides to My usacrificial meal

Which I am sacrificing for you,

A great sacrificial meal von the mountains of Israel,

That you may eat flesh and drink blood.

18w You shall eat the flesh of the mighty,

Drink the blood of the princes of the earth,

Of rams and lambs,

Of goats and bulls,

All of them xfatlings of Bashan.

19You shall eat fat till you are full,

And drink blood till you are drunk,

At My sacrificial meal

Which I am sacrificing for you.

20y You shall be filled at My table

With horses and riders,

z With mighty men

And with all the men of war,” says the Lord GOD.

Israel Restored to the Land

21a“I will set My glory among the nations; all the nations shall see My judgment which I have executed, and bMy hand which I have laid on them.

22c“So the house of Israel shall know that I am the LORD their God from that day forward.

23d“The Gentiles shall know that the house of Israel went into captivity for their iniquity; because they were unfaithful to Me, therefore eI hid My face from them. I fgave them into the hand of their enemies, and they all fell by the sword.

24g“According to their uncleanness and according to their transgressions I have dealt with them, and hidden My face from them.” ’

25“Therefore thus says the Lord GOD: h‘Now I will bring back the captives of Jacob, and have mercy on the iwhole house of Israel; and I will be jealous for My holy name—

26j‘after they have borne their shame, and all their unfaithfulness in which they were unfaithful to Me, when they kdwelt safely in their own land and no one made them afraid.

27l‘When I have brought them back from the peoples and gathered them out of their enemies’ lands, and I mam hallowed in them in the sight of many nations,

28n‘then they shall know that I am the LORD their God, who sent them into captivity among the nations, but also brought them back to their land, and left none of them 11captive any longer.

29o‘And I will not hide My face from them anymore; for I shall have ppoured out My Spirit on the house of Israel,’ says the Lord GOD.”

Ezekiel 40

A New City, a New Temple

1In the twenty-fifth year of our captivity, at the beginning of the year, on the tenth day of the month, in the fourteenth year after athe city was 1captured, on the very same day bthe hand of the LORD was upon me; and He took me there.

2cIn the visions of God He took me into the land of Israel and dset me on a very high mountain; on it toward the south was something like the structure of a city.

3He took me there, and behold, there was a man whose appearance was elike the appearance of bronze. fHe had a line of flax gand a measuring rod in his hand, and he stood in the gateway.

4And the man said to me, h“Son of man, look with your eyes and hear with your ears, and 2fix your mind on everything I show you; for you were brought here so that I might show them to you. iDeclare to the house of Israel everything you see.”

5Now there was ja wall all around the outside of the 3temple. In the man’s hand was a measuring rod six 4cubits long, each being a cubit and a handbreadth; and he measured the width of the wall structure, one rod; and the height, one rod.

The Eastern Gateway of the Temple

6Then he went to the gateway which faced keast; and he went up its stairs and measured the threshold of the gateway, which was one rod wide, and the other threshold was one rod wide.

7Each gate chamber was one rod long and one rod wide; between the gate chambers was a space of five cubits; and the threshold of the gateway by the vestibule of the inside gate was one rod.

8He also measured the vestibule of the inside gate, one rod.

9Then he measured the vestibule of the gateway, eight cubits; and the gateposts, two cubits. The vestibule of the gate was on the inside.

10In the eastern gateway were three gate chambers on one side and three on the other; the three were all the same size; also the gateposts were of the same size on this side and that side.

11He measured the width of the entrance to the gateway, ten cubits; and the length of the gate, thirteen cubits.

12There was a 5space in front of the gate chambers, one cubit on this side and one cubit on that side; the gate chambers were six cubits on this side and six cubits on that side.

13Then he measured the gateway from the roof of one gate chamber to the roof of the other; the width was twenty-five cubits, as door faces door.

14He measured the gateposts, sixty cubits high, and the court all around the gateway extended to the gatepost.

15From the front of the entrance gate to the front of the vestibule of the inner gate was fifty cubits.

16There were lbeveled window frames in the gate chambers and in their intervening archways on the inside of the gateway all around, and likewise in the vestibules. There were windows all around on the inside. And on each gatepost were mpalm trees.

The Outer Court

17Then he brought me into nthe outer court; and there were ochambers and a pavement made all around the court; pthirty chambers faced the pavement.

18The pavement was by the side of the gateways, corresponding to the length of the gateways; this was the lower pavement.

19Then he measured the width from the front of the lower gateway to the front of the inner court exterior, one hundred cubits toward the east and the north.

The Northern Gateway

20On the outer court was also a gateway facing north, and he measured its length and its width.

21Its gate chambers, three on this side and three on that side, its gateposts and its archways, had the same measurements as the first gate; its length was fifty cubits and its width twenty-five cubits.

22Its windows and those of its archways, and also its palm trees, had the same measurements as the gateway facing east; it was ascended by seven steps, and its archway was in front of it.

23A gate of the inner court was opposite the northern gateway, just as the eastern gateway; and he measured from gateway to gateway, one hundred cubits.

The Southern Gateway

24After that he brought me toward the south, and there a gateway was facing south; and he measured its gateposts and archways according to these same measurements.

25There were windows in it and in its archways all around like those windows; its length was fifty cubits and its width twenty-five cubits.

26Seven steps led up to it, and its archway was in front of them; and it had palm trees on its gateposts, one on this side and one on that side.

27There was also a gateway on the inner court, facing south; and he measured from gateway to gateway toward the south, one hundred cubits.

Gateways of the Inner Court

28Then he brought me to the inner court through the southern gateway; he measured the southern gateway according to these same measurements.

29Also its gate chambers, its gateposts, and its archways were according to these same measurements; there were windows in it and in its archways all around; it was fifty cubits long and twenty-five cubits wide.

30There were archways all around, qtwenty-five cubits long and five cubits wide.

31Its archways faced the outer court, palm trees were on its gateposts, and going up to it were eight steps.

32And he brought me into the inner court facing east; he measured the gateway according to these same measurements.

33Also its gate chambers, its gateposts, and its archways were according to these same measurements; and there were windows in it and in its archways all around; it was fifty cubits long and twenty-five cubits wide.

34Its archways faced the outer court, and palm trees were on its gateposts on this side and on that side; and going up to it were eight steps.

35Then he brought me to the north gateway and measured it according to these same measurements—

36also its gate chambers, its gateposts, and its archways. It had windows all around; its length was fifty cubits and its width twenty-five cubits.

37Its gateposts faced the outer court, palm trees were on its gateposts on this side and on that side, and going up to it were eight steps.

Where Sacrifices Were Prepared

38There was a chamber and its entrance by the gateposts of the gateway, where they rwashed the burnt offering.

39In the vestibule of the gateway were two tables on this side and two tables on that side, on which to slay the burnt offering, sthe sin offering, and tthe trespass offering.

40At the outer side of the vestibule, as one goes up to the entrance of the northern gateway, were two tables; and on the other side of the vestibule of the gateway were two tables.

41Four tables were on this side and four tables on that side, by the side of the gateway, eight tables on which they slaughtered the sacrifices.

42There were also four tables of hewn stone for the burnt offering, one cubit and a half long, one cubit and a half wide, and one cubit high; on these they laid the instruments with which they slaughtered the burnt offering and the sacrifice.

43Inside were hooks, a handbreadth wide, fastened all around; and the flesh of the sacrifices was on the tables.

Chambers for Singers and Priests

44Outside the inner gate were the chambers for uthe singers in the inner court, one facing south at the side of the northern gateway, and the other facing north at the side of the southern gateway.

45Then he said to me, “This chamber which faces south is for vthe priests who have charge of the temple.

46“The chamber which faces north is for the priests wwho have charge of the altar; these are the sons of xZadok, from the sons of Levi, who come near the LORD to minister to Him.”

Dimensions of the Inner Court and Vestibule

(cf. 1 Kin. 7:14–22)

47And he measured the court, one hundred cubits long and one hundred cubits wide, foursquare. The altar was in front of the temple.

48Then he brought me to the yvestibule of the temple and measured the doorposts of the vestibule, five cubits on this side and five cubits on that side; and the width of the gateway was three cubits on this side and three cubits on that side.

49zThe length of the vestibule was twenty cubits, and the width eleven cubits; and by the steps which led up to it there were apillars by the doorposts, one on this side and another on that side.

Ezekiel 41

Dimensions of the Sanctuary

1Then he abrought me into the 1sanctuary and measured the doorposts, six cubits wide on one side and six cubits wide on the other side—the width of the tabernacle.

2The width of the entryway was ten cubits, and the side walls of the entrance were five cubits on this side and five cubits on the other side; and he measured its length, forty cubits, and its width, twenty cubits.

3Also he went inside and measured the doorposts, two cubits; and the entrance, six cubits high; and the width of the entrance, seven cubits.

4bHe measured the length, twenty cubits; and the width, twenty cubits, beyond the sanctuary; and he said to me, “This is the Most Holy Place.”

The Side Chambers on the Wall

5Next, he measured the wall of the 2temple, six cubits. The width of each side chamber all around the temple was four cubits on every side.

6cThe side chambers were in three stories, one above the other, thirty chambers in each story; they rested on 3ledges which were for the side chambers all around, that they might be supported, but dnot fastened to the wall of the temple.

7As one went up from story to story, the side chambers ebecame wider all around, because their supporting ledges in the wall of the temple ascended like steps; therefore the width of the structure increased as one went up from the lowest story to the highest by way of the middle one.

8I also saw an elevation all around the temple; it was the foundation of the side chambers, fa full rod, that is, six cubits high.

9The thickness of the outer wall of the side chambers was five cubits, and so also the remaining terrace by the place of the side chambers of the 4temple.

10And between it and the wall chambers was a width of twenty cubits all around the temple on every side.

11The doors of the side chambers opened on the terrace, one door toward the north and another toward the south; and the width of the terrace was five cubits all around.

The Building at the Western End

12The building that faced the separating courtyard at its western end was seventy cubits wide; the wall of the building was five cubits thick all around, and its length ninety cubits.

Dimensions and Design of the Temple Area

13So he measured the temple, one ghundred cubits long; and the separating courtyard with the building and its walls was one hundred cubits long;

14also the width of the eastern face of the temple, including the separating courtyard, was one hundred cubits.

15He measured the length of the building behind it, facing the separating courtyard, with its hgalleries on the one side and on the other side, one hundred cubits, as well as the inner 5temple and the porches of the court,

16their doorposts and ithe beveled window frames. And the galleries all around their three stories opposite the threshold were paneled with jwood from the ground to the windows—the windows were covered—

17from the space above the door, even to the inner 6room, as well as outside, and on every wall all around, inside and outside, by measure.

18And it was made kwith cherubim and lpalm trees, a palm tree between cherub and cherub. Each cherub had two faces,

19mso that the face of a man was toward a palm tree on one side, and the face of a young lion toward a palm tree on the other side; thus it was made throughout the temple all around.

20From the floor to the space above the door, and on the wall of the sanctuary, cherubim and palm trees were carved.

21The ndoorposts of the temple were square, as was the front of the sanctuary; their appearance was similar.

22oThe altar was of wood, three cubits high, and its length two cubits. Its corners, its length, and its sides were of wood; and he said to me, “This is pthe table that is qbefore the LORD.”

23rThe temple and the sanctuary had two doors.

24The doors had two spanels apiece, two folding panels: two panels for one door and two panels for the other door.

25Cherubim and palm trees were carved on the doors of the temple just as they were carved on the walls. A wooden canopy was on the front of the vestibule outside.

26There were tbeveled window frames and palm trees on one side and on the other, on the sides of the vestibule—also on the side chambers of the temple and on the canopies.

Ezekiel 42

The Chambers for the Priests

1Then he abrought me out into the outer court, by the way toward the bnorth; and he brought me into cthe chamber which was opposite the separating courtyard, and which was opposite the building toward the north.

2Facing the length, which was one hundred cubits (the width was fifty cubits), was the north door.

3Opposite the inner court of twenty cubits, and opposite the dpavement of the outer court, was egallery against gallery in three stories.

4In front of the chambers, toward the inside, was a walk ten cubits wide, at a distance of one cubit; and their doors faced north.

5Now the upper chambers were shorter, because the galleries took away space from them more than from the lower and middle stories of the building.

6For they were in three stories and did not have pillars like the pillars of the courts; therefore the upper level was 1shortened more than the lower and middle levels from the ground up.

7And a wall which was outside ran parallel to the chambers, at the front of the chambers, toward the outer court; its length was fifty cubits.

8The length of the chambers toward the outer court was fifty cubits, whereas that facing the temple was one fhundred cubits.

9At the lower chambers was the entrance on the east side, as one goes into them from the outer court.

10Also there were chambers in the thickness of the wall of the court toward the east, opposite the separating courtyard and opposite the building.

11gThere was a walk in front of them also, and their appearance was like the chambers which were toward the north; they were as long and as wide as the others, and all their exits and entrances were according to plan.

12And corresponding to the doors of the chambers that were facing south, as one enters them, there was a door in front of the walk, the way directly in front of the wall toward the east.

13Then he said to me, “The north chambers and the south chambers, which are opposite the separating courtyard, are the holy chambers where the priests who approach the LORD hshall eat the most holy offerings. There they shall lay the most holy offerings—ithe grain offering, the sin offering, and the trespass offering—for the place is holy.

14j“When the priests enter them, they shall not go out of the holy chamber into the outer court; but there they shall leave their garments in which they minister, for they are holy. They shall put on other garments; then they may approach that which is for the people.”

Outer Dimensions of the Temple

15Now when he had finished measuring the inner 2temple, he brought me out through the gateway that faces toward the keast, and measured it all around.

16He measured the east side with the 3measuring rod, five hundred rods by the measuring rod all around.

17He measured the north side, five hundred rods by the measuring rod all around.

18He measured the south side, five hundred rods by the measuring rod.

19He came around to the west side and measured five hundred rods by the measuring rod.

20He measured it on the four sides; lit had a wall all around, mfive hundred cubits long and five hundred wide, to separate the holy areas from the 4common.

Ezekiel 43

The Temple, the LORD’s Dwelling Place

1Afterward he brought me to the gate, the gate athat faces toward the east.

2bAnd behold, the glory of the God of Israel came from the way of the east. cHis voice was like the sound of many waters; dand the earth shone with His glory.

3It was elike the appearance of the vision which I saw—like the vision which I saw when 1I came fto destroy the city. The visions were like the vision which I saw gby the River Chebar; and I fell on my face.

4hAnd the glory of the LORD came into the 2temple by way of the gate which faces toward the east.

5iThe Spirit lifted me up and brought me into the inner court; and behold, jthe glory of the LORD filled the 3temple.

6Then I heard Him speaking to me from the temple, while ka man stood beside me.

7And He said to me, “Son of man, this is lthe place of My throne and mthe place of the soles of My feet, nwhere I will dwell in the midst of the children of Israel forever. oNo more shall the house of Israel defile My holy name, they nor their kings, by their 4harlotry or with pthe carcasses of their kings on their high places.

8q“When they set their threshold by My threshold, and their doorpost by My doorpost, with a wall between them and Me, they defiled My holy name by the abominations which they committed; therefore I have consumed them in My anger.

9“Now let them put their harlotry and the carcasses of their kings far away from Me, and I will dwell in their midst forever.

10“Son of man, rdescribe the 5temple to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern.

11“And if they are ashamed of all that they have done, make known to them the design of the 6temple and its arrangement, its exits and its entrances, its entire design and all its sordinances, all its forms and all its laws. Write it down in their sight, so that they may keep its whole design and all its ordinances, and tperform them.

12“This is the law of the 7temple: The whole area surrounding uthe mountaintop is most holy. Behold, this is the law of the temple.

Dimensions of the Altar

13“These are the measurements of the valtar in cubits w(the 8cubit is one cubit and a handbreadth): the base one cubit high and one cubit wide, with a rim all around its edge of one span. This is the height of the altar:

14“from the base on the ground to the lower ledge, two cubits; the width of the ledge, one cubit; from the smaller ledge to the larger ledge, four cubits; and the width of the ledge, one cubit.

15“The altar hearth is four cubits high, with four xhorns extending upward from the 9hearth.

16“The altar hearth is twelve cubits long, twelve wide, ysquare at its four corners;

17“the ledge, fourteen cubits long and fourteen wide on its four sides, with a rim of half a cubit around it; its base, one cubit all around; and zits steps face toward the east.”

Consecrating the Altar

18And He said to me, “Son of man, thus says the Lord GOD: ‘These are the ordinances for the altar on the day when it is made, for sacrificing aburnt offerings on it, and for bsprinkling blood on it.

19‘You shall give ca young bull for a sin offering to dthe priests, the Levites, who are of the seed of eZadok, who approach Me to minister to Me,’ says the Lord GOD.

20‘You shall take some of its blood and put it on the four horns of the altar, on the four corners of the ledge, and on the rim around it; thus you shall cleanse it and make atonement for it.

21‘Then you shall also take the bull of the sin offering, and fburn it in the appointed place of the 10temple, goutside the sanctuary.

22‘On the second day you shall offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they cleansed it with the bull.

23‘When you have finished cleansing it, you shall offer a young bull without blemish, and a ram from the flock without blemish.

24‘When you offer them before the LORD, hthe priests shall throw salt on them, and they will offer them up as a burnt offering to the LORD.

25‘Every day for iseven days you shall prepare a goat for a sin offering; they shall also prepare a young bull and a ram from the flock, both without blemish.

26‘Seven days they shall make atonement for the altar and purify it, and so 11consecrate 12it.

27j‘When these days are over it shall be, on the eighth day and thereafter, that the priests shall offer your burnt offerings and your peace offerings on the altar; and I will kaccept you,’ says the Lord GOD.”

Ezekiel 44

The East Gate and the Prince

1Then He brought me back to the outer gate of the sanctuary awhich faces toward the east, but it was shut.

2And the LORD said to me, “This gate shall be shut; it shall not be opened, and no man shall enter by it, bbecause the LORD God of Israel has entered by it; therefore it shall be shut.

3“As for the cprince, because he is the prince, he may sit in it to deat bread before the LORD; he shall enter by way of the vestibule of the gateway, and go out the same way.”

Those Admitted to the Temple

4Also He brought me by way of the north gate to the front of the 1temple; so I looked, and ebehold, the glory of the LORD filled the house of the LORD; fand I fell on my face.

5And the LORD said to me, g“Son of man, 2mark well, see with your eyes and hear with your ears, all that I say to you concerning all the hordinances of the house of the LORD and all its laws. Mark well who may enter the house and all who go out from the sanctuary.

6“Now say to the irebellious, to the house of Israel, ‘Thus says the Lord GOD: “O house of Israel, jlet Us have no more of all your abominations.

7k“When you brought in lforeigners, muncircumcised in heart and uncircumcised in flesh, to be in My sanctuary to defile it—My house—and when you offered nMy food, othe fat and the blood, then they broke My covenant because of all your abominations.

8“And you have not pkept charge of My holy things, but you have set others to keep charge of My sanctuary for you.”

9‘Thus says the Lord GOD: q“No foreigner, uncircumcised in heart or uncircumcised in flesh, shall enter My sanctuary, including any foreigner who is among the children of Israel.

Laws Governing Priests

10r“And the Levites who went far from Me, when Israel went astray, who strayed away from Me after their idols, they shall bear their iniquity.

11“Yet they shall be ministers in My sanctuary, sas gatekeepers of the house and ministers of the house; tthey shall slay the burnt offering and the sacrifice for the people, and uthey shall stand before them to minister to them.

12“Because they ministered to them before their idols and vcaused3 the house of Israel to fall into iniquity, therefore I have wraised My hand in an oath against them,” says the Lord GOD, “that they shall bear their iniquity.

13x“And they shall not come near Me to minister to Me as priest, nor come near any of My holy things, nor into the Most Holy Place; but they shall ybear their shame and their abominations which they have committed.

14“Nevertheless I will make them zkeep charge of the temple, for all its work, and for all that has to be done in it.

15a“But the priests, the Levites, bthe sons of Zadok, who kept charge of My sanctuary cwhen the children of Israel went astray from Me, they shall come near Me to minister to Me; and they dshall stand before Me to offer to Me the efat and the blood,” says the Lord GOD.

16“They shall fenter My sanctuary, and they shall come near gMy table to minister to Me, and they shall keep My charge.

17“And it shall be, whenever they enter the gates of the inner court, that hthey shall put on linen garments; no wool shall come upon them while they minister within the gates of the inner court or within the house.

18i“They shall have linen turbans on their heads and linen trousers on their bodies; they shall not clothe themselves with anything that causes sweat.

19“When they go out to the outer court, to the outer court to the people, jthey shall take off their garments in which they have ministered, leave them in the holy chambers, and put on other garments; and in their holy garments they shall knot sanctify the people.

20l“They shall neither shave their heads nor let their hair grow mlong, but they shall keep their hair well trimmed.

21n“No priest shall drink wine when he enters the inner court.

22“They shall not take as wife a owidow or a divorced woman, but take virgins of the descendants of the house of Israel, or widows of priests.

23“And pthey shall teach My people the difference between the holy and the unholy, and cause them to qdiscern between the unclean and the clean.

24r“In controversy they shall stand as judges, and judge it according to My judgments. They shall keep My laws and My statutes in all My appointed meetings, sand they shall hallow My Sabbaths.

25“They shall not defile themselves by coming near a dead person. Only for father or mother, for son or daughter, for brother or unmarried sister may they defile themselves.

26t“After he is cleansed, they shall count seven days for him.

27“And on the day that he goes to the sanctuary to minister in the sanctuary, uhe must offer his sin offering vin the inner court,” says the Lord GOD.

28“It shall be, in regard to their inheritance, that I wam their inheritance. You shall give them no xpossession in Israel, for I am their possession.

29y“They shall eat the grain offering, the sin offering, and the trespass offering; zevery dedicated thing in Israel shall be theirs.

30“The abest4 of all firstfruits of any kind, and every sacrifice of any kind from all your sacrifices, shall be the priest’s; also you bshall give to the priest the first of your ground meal, cto cause a blessing to rest on your house.

31“The priests shall not eat anything, bird or beast, that ddied naturally or was torn by wild beasts.

Ezekiel 45

The Holy District

1“Moreover, when you adivide the land by lot into inheritance, you shall bset apart a district for the LORD, a holy section of the land; its length shall be twenty-five thousand cubits, and the width ten thousand. It shall be holy throughout its territory all around.

2“Of this there shall be a square plot for the sanctuary, cfive hundred by five hundred rods, with fifty cubits around it for an open space.

3“So this is the district you shall measure: twenty-five thousand cubits long and ten thousand wide; din it shall be the sanctuary, the Most Holy Place.

4“It shall be ea holy section of the land, belonging to the priests, the ministers of the sanctuary, who come near to minister to the LORD; it shall be a place for their houses and a holy place for the sanctuary.

5f“An area twenty-five thousand cubits long and ten thousand wide shall belong to the Levites, the ministers of the 1temple; they shall have gtwenty2 chambers as a possession.

Properties of the City and the Prince

6h“You shall appoint as the property of the city an area five thousand cubits wide and twenty-five thousand long, adjacent to the district of the holy section; it shall belong to the whole house of Israel.

7i“The prince shall have a section on one side and the other of the holy district and the city’s property; and bordering on the holy district and the city’s property, extending westward on the west side and eastward on the east side, the length shall be side by side with one of the tribal portions, from the west border to the east border.

8“The land shall be his possession in Israel; and jMy princes shall no more oppress My people, but they shall give the rest of the land to the house of Israel, according to their tribes.”

Laws Governing the Prince

9‘Thus says the Lord GOD: k“Enough, O princes of Israel! lRemove violence and plundering, execute justice and righteousness, and stop dispossessing My people,” says the Lord GOD.

10“You shall have mhonest scales, an honest ephah, and an honest bath.

11“The ephah and the bath shall be of the same measure, so that the bath contains one-tenth of a homer, and the ephah one-tenth of a homer; their measure shall be according to the homer.

12“The nshekel shall be twenty gerahs; twenty shekels, twenty-five shekels, and fifteen shekels shall be your mina.

13“This is the offering which you shall offer: you shall give one-sixth of an ephah from a homer of wheat, and one-sixth of an ephah from a homer of barley.

14“The ordinance concerning oil, the bath of oil, is one-tenth of a bath from a kor. A kor is a homer or ten baths, for ten baths are a homer.

15“And one lamb shall be given from a flock of two hundred, from the rich pastures of Israel. These shall be for grain offerings, burnt offerings, and peace offerings, oto make atonement for them,” says the Lord GOD.

16“All the people of the land shall give this offering for the prince in Israel.

17“Then it shall be the pprince’s part to give burnt offerings, grain offerings, and drink offerings, at the feasts, the New Moons, the Sabbaths, and at all the appointed seasons of the house of Israel. He shall prepare the sin offering, the grain offering, the burnt offering, and the peace offerings to make atonement for the house of Israel.”

Keeping the Feasts

(Ex. 12:1–20; Lev. 23:33–43)

18‘Thus says the Lord GOD: “In the first month, on the first day of the month, you shall take a young bull without blemish and qcleanse the sanctuary.

19r“The priest shall take some of the blood of the sin offering and put it on the doorposts of the 3temple, on the four corners of the ledge of the altar, and on the gateposts of the gate of the inner court.

20“And so you shall do on the seventh day of the month sfor everyone who has sinned unintentionally or in ignorance. Thus you shall make atonement for the temple.

21t“In the first month, on the fourteenth day of the month, you shall observe the Passover, a feast of seven days; unleavened bread shall be eaten.

22“And on that day the prince shall prepare for himself and for all the people of the land ua bull for a sin offering.

23“On the vseven days of the feast he shall prepare a burnt offering to the LORD, seven bulls and seven rams without blemish, daily for seven days, wand a kid of the goats daily for a sin offering.

24x“And he shall prepare a grain offering of one ephah for each bull and one ephah for each ram, together with a hin of oil for each ephah.

25“In the seventh month, on the fifteenth day of the month, at the yfeast, he shall do likewise for seven days, according to the sin offering, the burnt offering, the grain offering, and the oil.”

Ezekiel 46

The Manner of Worship

1‘Thus says the Lord GOD: “The gateway of the inner court that faces toward the east shall be shut the six aworking days; but on the Sabbath it shall be opened, and on the day of the New Moon it shall be opened.

2b“The prince shall enter by way of the vestibule of the gateway from the outside, and stand by the gatepost. The priests shall prepare his burnt offering and his peace offerings. He shall worship at the threshold of the gate. Then he shall go out, but the gate shall not be shut until evening.

3“Likewise the people of the land shall worship at the entrance to this gateway before the LORD on the Sabbaths and the New Moons.

4“The burnt offering that cthe prince offers to the LORD on the dSabbath day shall be six lambs without blemish, and a ram without blemish;

5e“and the grain offering shall be one ephah for a ram, and the grain offering for the lambs, 1as much as he wants to give, as well as a hin of oil with every ephah.

6“On the day of the New Moon it shall be a young bull without blemish, six lambs, and a ram; they shall be without blemish.

7“He shall prepare a grain offering of an ephah for a bull, an ephah for a ram, 2as much as he wants to give for the lambs, and a hin of oil with every ephah.

8f“When the prince enters, he shall go in by way of the vestibule of the gateway, and go out the same way.

9“But when the people of the land gcome before the LORD on the appointed feast days, whoever enters by way of the north hgate to worship shall go out by way of the south gate; and whoever enters by way of the south gate shall go out by way of the north gate. He shall not return by way of the gate through which he came, but shall go out through the opposite gate.

10“The prince shall then be in their midst. When they go in, he shall go in; and when they go out, he shall go out.

11“At the festivals and the appointed feast days ithe grain offering shall be an ephah for a bull, an ephah for a ram, as much as he wants to give for the lambs, and a hin of oil with every ephah.

12“Now when the prince makes a voluntary burnt offering or voluntary peace offering to the LORD, the gate that faces toward the east jshall then be opened for him; and he shall prepare his burnt offering and his peace offerings as he did on the Sabbath day. Then he shall go out, and after he goes out the gate shall be shut.

13k“You shall daily make a burnt offering to the LORD of a lamb of the first year without blemish; you shall prepare it 3every morning.

14“And you shall prepare a grain offering with it every morning, a sixth of an ephah, and a third of a hin of oil to moisten the fine flour. This grain offering is a perpetual ordinance, to be made regularly to the LORD.

15“Thus they shall prepare the lamb, the grain offering, and the oil, as a lregular burnt offering every morning.”

The Prince and Inheritance Laws

16‘Thus says the Lord GOD: “If the prince gives a gift of some of his inheritance to any of his sons, it shall belong to his sons; it is their possession by inheritance.

17“But if he gives a gift of some of his inheritance to one of his servants, it shall be his until mthe year of liberty, after which it shall return to the prince. But his inheritance shall belong to his sons; it shall become theirs.

18“Moreover nthe prince shall not take any of the people’s inheritance by evicting them from their property; he shall provide an inheritance for his sons from his own property, so that none of My people may be scattered from his property.” ’ ”

How the Offerings Were Prepared

19Now he brought me through the entrance, which was at the side of the gate, into the holy ochambers of the priests which face toward the north; and there a place was situated at their extreme western end.

20And he said to me, “This is the place where the priests shall pboil the trespass offering and the sin offering, and where they shall qbake the grain offering, so that they do not bring them out into the outer court rto sanctify the people.”

21Then he brought me out into the outer court and caused me to pass by the four corners of the court; and in fact, in every corner of the court there was another court.

22In the four corners of the court were enclosed courts, forty cubits long and thirty wide; all four corners were the same size.

23There was a row of building stones all around in them, all around the four of them; and 4cooking hearths were made under the rows of stones all around.

24And he said to me, “These are the 5kitchens where the ministers of the 6temple shall sboil the sacrifices of the people.”

Ezekiel 47

The Healing Waters and Trees

1Then he brought me back to the door of the 1temple; and there was awater, flowing from under the threshold of the temple toward the east, for the front of the temple faced east; the water was flowing from under the right side of the temple, south of the altar.

2He brought me out by way of the north gate, and led me around on the outside to the outer gateway that faces beast; and there was water, running out on the right side.

3And when cthe man went out to the east with the line in his hand, he measured one thousand cubits, and he brought me through the waters; the water came up to my ankles.

4Again he measured one thousand and brought me through the waters; the water came up to my knees. Again he measured one thousand and brought me through; the water came up to my waist.

5Again he measured one thousand, and it was a river that I could not cross; for the water was too deep, water in which one must swim, a river that could not be crossed.

6He said to me, “Son of man, have you seen this?” Then he brought me and returned me to the bank of the river.

7When I returned, there, along the bank of the river, were very many dtrees on one side and the other.

8Then he said to me: “This water flows toward the eastern region, goes down into the 2valley, and enters the sea. When it reaches the sea, its waters are healed.

9“And it shall be that every living thing that moves, wherever 3the rivers go, will live. There will be a very great multitude of fish, because these waters go there; for they will be healed, and everything will live wherever the river goes.

10“It shall be that fishermen will stand by it from En Gedi to En Eglaim; they will be places for spreading their nets. Their fish will be of the same kinds as the fish eof the Great Sea, exceedingly many.

11“But its swamps and marshes will not be healed; they will be given over to salt.

12f“Along the bank of the river, on this side and that, will grow all kinds of trees used for food; gtheir leaves will not wither, and their fruit will not fail. They will bear fruit every month, because their water flows from the sanctuary. Their fruit will be for food, and their leaves for hmedicine.”4

Borders of the Land

(cf. Num. 34:1–12)

13Thus says the Lord GOD: “These are the iborders by which you shall divide the land as an inheritance among the twelve tribes of Israel. jJoseph shall have two portions.

14“You shall inherit it equally with one another; for I kraised My hand in an oath to give it to your fathers, and this land shall lfall to you as your inheritance.

15“This shall be the border of the land on the north: from the Great Sea, by mthe road to Hethlon, as one goes to nZedad,

16o“Hamath, pBerothah, Sibraim (which is between the border of Damascus and the border of Hamath), to Hazar Hatticon (which is on the border of Hauran).

17“Thus the boundary shall be from the Sea to qHazar Enan, the border of Damascus; and as for the north, northward, it is the border of Hamath. This is the north side.

18“On the east side you shall mark out the border from between Hauran and Damascus, and between Gilead and the land of Israel, along the Jordan, and along the eastern side of the sea. This is the east side.

19“The south side, toward the 5South, shall be from Tamar to rthe waters of 6Meribah by Kadesh, along the brook to the Great Sea. This is the south side, toward the South.

20“The west side shall be the Great Sea, from the southern boundary until one comes to a point opposite Hamath. This is the west side.

21“Thus you shall sdivide this land among yourselves according to the tribes of Israel.

22“It shall be that you will divide it by tlot as an inheritance for yourselves, uand for the strangers who dwell among you and who bear children among you. vThey shall be to you as native-born among the children of Israel; they shall have an inheritance with you among the tribes of Israel.

23“And it shall be that in whatever tribe the stranger dwells, there you shall give him his inheritance,” says the Lord GOD.

Ezekiel 48

Division of the Land

1“Now these are the names of the tribes: aFrom the northern border along the road to Hethlon at the entrance of Hamath, to Hazar Enan, the border of Damascus northward, in the direction of Hamath, there shall be one section for bDan from its east to its west side;

2“by the border of Dan, from the east side to the west, one section for cAsher;

3“by the border of Asher, from the east side to the west, one section for dNaphtali;

4“by the border of Naphtali, from the east side to the west, one section for eManasseh;

5“by the border of Manasseh, from the east side to the west, one section for fEphraim;

6“by the border of Ephraim, from the east side to the west, one section for gReuben;

7“by the border of Reuben, from the east side to the west, one section for hJudah;

8“by the border of Judah, from the east side to the west, shall be ithe district which you shall set apart, twenty-five thousand cubits in width, and in length the same as one of the other portions, from the east side to the west, with the jsanctuary in the center.

9“The district that you shall set apart for the LORD shall be twenty-five thousand cubits in length and ten thousand in width.

10“To these—to the priests—the holy district shall belong: on the north twenty-five thousand cubits in length, on the west ten thousand in width, on the east ten thousand in width, and on the south twenty-five thousand in length. The sanctuary of the LORD shall be in the center.

11k“It shall be for the priests of the sons of Zadok, who are sanctified, who have kept My charge, who did not go astray when the children of Israel went astray, las the Levites went astray.

12“And this district of land that is set apart shall be to them a thing most mholy by the border of the Levites.

13“Opposite the border of the priests, the nLevites shall have an area twenty-five thousand cubits in length and ten thousand in width; its entire length shall be twenty-five thousand and its width ten thousand.

14o“And they shall not sell or exchange any of it; they may not alienate this best part of the land, for it is holy to the LORD.

15p“The five thousand cubits in width that remain, along the edge of the twenty-five thousand, shall be qfor general use by the city, for dwellings and common-land; and the city shall be in the center.

16“These shall be its measurements: the north side four thousand five hundred cubits, the south side four thousand five hundred, the east side four thousand five hundred, and the west side four thousand five hundred.

17“The common-land of the city shall be: to the north two hundred and fifty cubits, to the south two hundred and fifty, to the east two hundred and fifty, and to the west two hundred and fifty.

18“The rest of the length, alongside the district of the holy section, shall be ten thousand cubits to the east and ten thousand to the west. It shall be adjacent to the district of the holy section, and its produce shall be food for the workers of the city.

19r“The workers of the city, from all the tribes of Israel, shall cultivate it.

20“The entire district shall be twenty-five thousand cubits by twenty-five thousand cubits, foursquare. You shall set apart the holy district with the property of the city.

21s“The rest shall belong to the prince, on one side and on the other of the holy district and of the city’s property, next to the twenty-five thousand cubits of the holy district as far as the eastern border, and westward next to the twenty-five thousand as far as the western border, adjacent to the tribal portions; it shall belong to the prince. It shall be the holy district, tand the sanctuary of the 1temple shall be in the center.

22“Moreover, apart from the possession of the Levites and the possession of the city which are in the midst of what belongs to the prince, the area between the border of Judah and the border of uBenjamin shall belong to the prince.

23“As for the rest of the tribes, from the east side to the west, Benjamin shall have one section;

24“by the border of Benjamin, from the east side to the west, vSimeon shall have one section;

25“by the border of Simeon, from the east side to the west, wIssachar shall have one section;

26“by the border of Issachar, from the east side to the west, xZebulun shall have one section;

27“by the border of Zebulun, from the east side to the west, yGad shall have one section;

28“by the border of Gad, on the south side, toward the 2South, the border shall be from Tamar to zthe waters of 3Meribah by Kadesh, along the brook to the aGreat Sea.

29b“This is the land which you shall divide by lot as an inheritance among the tribes of Israel, and these are their portions,” says the Lord GOD.

The Gates of the City and Its Name

30“These are the exits of the city. On the north side, measuring four thousand five hundred cubits

31c“(the gates of the city shall be named after the tribes of Israel), the three gates northward: one gate for Reuben, one gate for Judah, and one gate for Levi;

32“on the east side, four thousand five hundred cubits, three gates: one gate for Joseph, one gate for Benjamin, and one gate for Dan;

33“on the south side, measuring four thousand five hundred cubits, three gates: one gate for Simeon, one gate for Issachar, and one gate for Zebulun;

34“on the west side, four thousand five hundred cubits with their three gates: one gate for Gad, one gate for Asher, and one gate for Naphtali.

35“All the way around shall be eighteen thousand cubits; dand the name of the city from that day shall be: eTHE4 LORD IS THERE.”

Ezekiel Commentaries

Ezekiel 1

1:1 thirtieth year. Most likely this was Ezekiel’s age, since the date relative to the king’s reign is given in 1:2. Thirty was the age when a priest (cf. v. 3 with Num. 4) began his priestly duties. River Chebar. A major canal off of the Euphrates River, S of Babylon. visions of God. This scene has similarities to the visions of God’s throne in Rev. 4, 5, where the emphasis is also on a glimpse of that throne just before judgment is released in Rev. 6–19.

1:2 fifth year. This is 593 B.C. The king, Ezekiel, and 10,000 others (2 Kin. 24:14) had been deported to Babylon in 597 B.C., Ezekiel at the age of 25.

1:3 word of the LORD…hand of the LORD. As God prepared Isaiah (Is. 6:5–13) and Jeremiah (Jer. 1:4–19), so the Lord prepares Ezekiel to receive revelation and strengthens him for his high and arduous task to speak as His prophet. Ezekiel the priest. See note on v. 1.

1:4–14 The opening vision focuses on angels surrounding God’s presence.

1:4 whirlwind…fire. Judgment on Judah in a further and totally devastating phase (beyond the 597 B.C. deportation) is to come out of the N, and did come from Babylon in 588–586 (as Jer. 39, 40). Its terror is depicted by a fiery whirlwind emblematic of God’s judgments and the golden brightness signifying dazzling glory.

1:5 four living creatures. Four angels, most likely the cherubs in 10:1–22, appearing in the erect posture and figure of man (note face, legs, feet, hands in vv. 6–8) emerge to serve God who judges. The number 4 may have respect to the 4 corners of the earth, implying that God’s angels execute His commands everywhere.

1:6 four faces. See note on v. 10. four wings. Four wings instead of two symbolize speed in performing God’s will (cf. v. 14).

1:7 legs. They were not bent like an animal’s, but “straight” like pillars, showing strength. calves’ feet. This points to their stability and firm stance.

1:8 hands of a man. This is a symbol of their skillful service.

1:9 did not turn. They were able to move in any direction without needing to turn, giving swift access to do God’s will. Apparently all were in harmony as to the way they moved (v. 12).

1:10 faces. These symbols identify the angels as intelligent (“man”), powerful (“lion”), servile (“ox”), and swift (“eagle”).

1:12 the spirit. This refers to the divine impulse by which God moved them to do His will (cf. 1:20).

1:13 like…fire…torches. Their appearance conveyed God’s glory and pure, burning justice (cf. Is. 6) which they assisted in carrying out even on Israel, who had for so long hardened themselves against His patience.

1:14 Intense, relentless motion signifies God’s constant work of judgment.

1:15–25 This section looks at the glory of God’s throne in heaven.

1:15 a wheel. This depicts God’s judgment as a war machine (like a massive chariot) moving where He is to judge. The cherubim above the ark are called chariots in 1 Chr. 28:18.

1:16 wheel in the middle of a wheel. This depicted the gigantic (v. 15, “on the earth” and “so high,” v. 18) energy of the complicated revolutions of God’s massive judgment machinery bringing about His purposes with unerring certainty.

1:17 did not turn aside. Cf. vv. 9, 12. The judgment machine moved where the angels went (cf. vv. 19, 20).

1:18 eyes. These may picture God’s omniscience, i.e., perfect knowledge, given to these angelic servants so that they can act in judgment unerringly. God does nothing by blind impulse.

1:20 spirit. See note on 1:12.

1:24 noise of many waters. This imagery could have in mind a thunderous rush of heavy rain or the washing of surf on rocks (cf. 43:2; Rev. 1:15; 14:2; 19:6).

1:25 voice. No doubt this is the “voice of the Almighty” (v. 24), since God’s throne (v. 25) was “over their heads.”

1:26 a throne. Cf. Ps. 103:19; Rev. 4:2–8. a man. The Godhead appears in the likeness of humanity, though God is a spirit (John 4:24). The Messiah, God incarnate, is the representative of the “fullness of the Godhead” (Col. 2:9), so this can be a prelude to the incarnation of Messiah in His character as Savior and Judge (cf. Rev. 19:11–16).

1:28 the glory of the LORD. That glory shines fully in the person of Jesus Christ (cf. 2 Cor. 4:6), which is a constant theme in Ezekiel. fell on my face. John, in Rev. 1:17, had the same reaction to seeing the glory of the Lord.

Ezek. 1:28

Dates in Ezekiel

Event/Verse: 1. Call (1:2)

Year: 5

Month/Day: 4/5

Date: July 31

Year: 593

Event/Verse: 2. Temple tour (8:1)

Year: 6

Month/Day: 6/5

Date: Sept. 17

Year: 592

Event/Verse: 3. Elders’ visit (20:1)

Year: 7

Month/Day: 5/10

Date: Aug. 17

Year: 591

Event/Verse: 4. Siege begins (24:1)

Year: 9

Month/Day: 10/10

Date: Jan. 15

Year: 588

Event/Verse: 5. Against Tyre (26:1)

Year: 11

Month/Day: ?/1

Date: ?

Year: 587/586

Event/Verse: 6. Against Egypt (29:1)

Year: 10

Month/Day: 10/12

Date: Jan. 7

Year: 587

Event/Verse: 7. Against Tyre, Egypt (29:17)

Year: 27

Month/Day: 1/1

Date: April 26

Year: 571

Event/Verse: 8. Against Pharaoh (30:20)

Year: 11

Month/Day: 1/7

Date: April 29

Year: 587

Event/Verse: 9. Against Pharaoh (31:1)

Year: 11

Month/Day: 3/1

Date: June 21

Year: 587

Event/Verse: 10. Lament for Pharaoh (32:1)

Year: 12

Month/Day: 12/1

Date: March 3

Year: 585

Event/Verse: 11. Pharaoh to Sheol (32:17)

Year: 12

Month/Day: ?/15

Date: ?

Year: 586/585

Event/Verse: 12. Refugee report on Fall of Jerusalem (33:21)

Year: 12

Month/Day: 10/5

Date: Jan. 8

Year: 585

Event/Verse: 13. Vision of Future Temple Begins (40:1)

Year: 25

Month/Day: 1/10

Date: April 28

Year: 573

Ezekiel 2

2:1 Son of man. A term used over 90 times by Ezekiel to indicate his humanness.

2:2 the Spirit entered me. What God commands a servant to do (v. 1), He gives power to fulfill by His Spirit (cf. 3:14; Zech. 4:6). This pictures the selective empowering by the Holy Spirit to enable an individual for special service to the Lord, which occurred frequently in the OT. For examples see 11:5; 37:1; Num. 24:2; Judg. 3:10; 6:34; 11:29; 13:25; 1 Sam. 10:10; 16:13, 14; 19:20; 2 Chr. 15:1; Luke 4:18.

2:5 The people cannot plead ignorance.

2:6 briers and thorns…scorpions. Cf. 3:7, 9; 22:29. These are figures of speech God used to describe the people of Judah whose obstinate rejection of His Word was like the barbs of thorns and stings of scorpions to Ezekiel. The wicked were often so called (cf. 2 Sam. 23:6; Song 2:2; Is. 9:18).

2:8 open your mouth and eat. Ezekiel was to obey the command, not literally eating a scroll (vv. 9, 10), but in a spiritual sense by receiving God’s message so that it became an inward passion. Cf. also 3:1–3, 10 and Jer. 15:16.

2:10 writing on the inside and…outside. Scrolls were normally written on one side only, but this judgment message was so full it required all the available space (cf. Zech. 5:3; Rev. 5:1) to chronicle the suffering and sorrow that sin had brought, as recorded in chaps. 2–32.

Ezekiel 3

3:1–3 eat this scroll…So I ate. God’s messenger must first internalize God’s truth for himself, then preach it.

3:3 like honey. Even though the message was judgment on Israel, the scroll was sweet because it was God’s Word (cf. Pss. 19:10; 119:103) and because it vindicated God in holiness, righteousness, glory, and faithfulness, in which Jeremiah also delighted (Jer. 15:16). Bitterness also was experienced by the prophet (3:14) in this message of judgment confronting Judah’s rebellion (v. 9). The Apostle John records a similar bittersweet experience with the Word of God in Rev. 10:9, 10.

3:7 Cf. John 15:20.

3:8, 9 I have made your face strong. What God commands (“do not be afraid”) He gives sufficiency to do (“I have made”), so God will enable the prophet to live up to his name (which means “strengthened by God”). Cf. 2:2; 3:14, 24; Is. 41:10; Jer. 1:8, 17.

3:9 rebellious. It is sad to observe that the exile and affliction did not make the Jews more responsive to God; rather, they were hardened by their sufferings. God gave Ezekiel a “hardness” to surpass the people and sustain his ministry as prophet to the exiles.

3:12, 14 the Spirit lifted me up. This is a phrase used to describe the prophet being elevated to a heavenly vision, as in the experiences of 8:3 and 11:1.

3:14 bitterness. See note on 3:3.

3:15 the captives. Tel Abib was the main city for the Jewish captives, who may have included some of the 10 tribes taken long before in the conquering of the northern kingdom of Israel in 722 B.C., as 2 Kin. 17:6 may indicate (“Habor” is the same river as Chebar). remained…seven days. Ezekiel sat with the sorrowing people for 7 days, the usual period for manifesting deep grief (cf. Job 2:13). He identified with them in their suffering (cf. Ps. 137:1), thus trying to win their trust when he spoke God’s Word.

3:17 a watchman. This role was spiritually analogous to the role of watchmen on a city wall, vigilant to spot the approach of an enemy and warn the residents to muster a defense. The prophet gave timely warnings of approaching judgment. The work of a watchman is vividly set forth in 2 Sam. 18:24–27 and 2 Kin. 9:17–20. See notes on 33:1–20.

3:18–21 Cf. chap. 18, and see notes there.

3:18 the wicked…him…his. The emphasis of singular pronouns was on individuals. The ministries of Habakkuk (2:1), Jeremiah (6:17), and Isaiah (56:10) were more national than individual. Ezekiel’s ministry was more personal, focused on individual responsibility to trust and obey God. Disobedience or obedience to God’s messages was a matter of life or death; Ezek. 18:1–20 is particularly devoted to this emphasis. no warning…die. Men are not to assume that ignorance, even owing to the negligence of preachers, will be any excuse to save them from divine punishment. Cf. Rom. 2:12. save his life. This refers to physical death, not eternal damnation, though that would be a consequence for many. In the Pentateuch, God had commanded death for many violations of His law and warned that it could be a consequence of any kind of consistent sin (cf. Josh. 1:16–18). The people of Israel had long abandoned that severe standard of purification, so God took execution back into His own hands, as in the destruction of Israel, Judah, and Jerusalem. On the other hand, God had also promised special protection and life to the obedient. Cf. 18:9–32; 33:11–16; Prov. 4:4; 7:2; Amos 5:4, 6.

3:18, 20 his blood I will require. Though each sinner is responsible for his own sin (cf. 18:1–20), the prophet who is negligent in his duty to proclaim the warning message becomes, in God’s sight, a manslayer when God takes that person’s life. The responsibility of the prophet is serious (cf. James 3:1), and he is responsible for that person’s death in the sense of Gen. 9:5. The Apostle Paul had this passage (and Ezek. 33:6, 8) in view in Acts 18:6 and 20:26. Even for preachers today, there is such a warning in Heb. 13:17. Certainly the consequence for such unfaithfulness on the preacher’s part includes divine chastening and loss of eternal reward (cf. 1 Cor. 4:1–5).

3:20 a righteous man. Here is a person who was obeying God by doing what was right, but fell into sin and God took his life in chastisement. The “stumbling block” was a stone of judgment that kills. Ps. 119:165 says: “Great peace have those who love Your law, and nothing causes them to stumble.” The crushing stone always falls on the disobedient. Hebrews 12:9 says it is better to obey and “live.” Cf. 1 Cor. 11:30; James 1:21; 1 John 5:16.

3:21 delivered your soul. The prophet had done his duty.

Ezek. 3:21

Ezekiel’s Sign Experiences

(cf. Ezek. 24:24, 27)

1. Ezekiel was housebound, tied up, and mute (3:23–27).

2. Ezekiel used a clay tablet and an iron plate as illustrations in his preaching (4:1–3).

3. Ezekiel had to lie on his left side for 390 days and his right side for 40 days (4:4–8).

4. Ezekiel had to eat in an unclean manner (4:9–17).

5. Ezekiel had to shave his head and beard (5:1–4).

6. Ezekiel had to pack his bags and dig through the wall of Jerusalem (12:1–14).

7. Ezekiel had to eat his bread with quaking and drink water with trembling (12:17–20).

8. Ezekiel brandished a sharp sword and struck his hands together (21:8–17).

9. Ezekiel portrayed Israel in the smelting furnace (22:17–22).

10. Ezekiel had to cook a pot of stew (24:1–14).

11. Ezekiel could not mourn at the death of his wife (24:15–24).

12. Ezekiel was mute for a season (24:25–27).

13. Ezekiel put two sticks together and they became one (37:15–28).

3:23 the glory of the LORD. See Introduction: Historical and Theological Themes.

3:24 shut yourself inside your house. He was to fulfill much of his ministry at home (8:1; 12:1–7), thereby limiting it to those who came to hear him there.

3:25 they will put ropes on you. These were not literal, but spiritual. On one hand, they could be the inner ropes of depressing influence which the rebellious Jews exerted on his spirit. Their perversity, like ropes, would repress his freedom in preaching. More likely, they imply the restraint that God placed on him by supernatural power, so that he could only go and speak where and when God chose (cf. vv. 26, 27).

3:26, 27 you shall be mute. He was not to speak primarily, but to act out God’s message. The prohibition was only partial, for on any occasion (v. 27) when God did open his mouth, as He often did in chaps. 5–7, he was to speak (3:22; 11:25; 12:10, 19, 23, 28). The end of such intermittent dumbness with regard to his own people closely synchronized with Ezekiel’s receiving a refugee’s report of Jerusalem’s fall (24:25–27; 33:21, 22). He also spoke with regard to judgments on other nations (chaps. 25–32).

Ezekiel 4

4:1—7:27 Here is the first series of prophecies given over a year’s time, of Jerusalem’s conquest by the Babylonians in 586 B.C.

4:1–3 portray…Jerusalem. Ezekiel’s object lesson was to use a soft tile to create a miniature city layout of Jerusalem with walls and siege objects to illustrate Babylon’s final coming siege of Jerusalem (588–586 B.C.).

4:4–6 Lie…on your left side…right side. Lying on his side, likely facing N, illustrated God’s applying judgment to Israel, and facing S pointed to judgment on Judah. It is not necessary to assume that Ezekiel was in the prone position all the time. It was doubtless part of each day, as his need for preparing food (v. 9) indicates.

4:4, 6 you shall bear their iniquity. Ezekiel’s action was not to represent the time of Israel’s sinning, but the time of its punishment.

4:5 three hundred and ninety. Each day symbolized a year (v. 6). Israel in the N was accountable during this span of time whose beginning and end is uncertain.

4:6 forty. Judah was also guilty, but the 40 cannot represent less guilt (cf. 23:11). It may extend the time beyond the 390 to 430 or they may run concurrently, but the exact timing is uncertain.

4:7 arm…uncovered. A symbol for being ready for action, as a soldier would do (cf. Is. 52:10).

4:8 I will restrain you. This was to symbolize the impossibility of the Jews being able to shake off their punishment.

4:9–13 make bread. Scarcity of food in the 18 month siege especially made necessary the mixing of all kinds of grain for bread. The “20 shekels” would be about 8 ounces, while “one-sixth of a hin” would be less than a quart. There would be minimums for daily rations. It must be noted that the command of v. 12 regarding “human waste” relates only to the fuel used to prepare the food. Bread was baked on hot stones (cf. 1 Kin. 19:6) heated by human waste because no other fuel was available. This was repulsive and polluting (cf. Deut. 23:12–14) and the Lord calls it “defiled bread” (v. 13).

4:14, 15 never defiled. Ezekiel, like Daniel, had convictions to be undefiled even in his food (cf. Dan. 1:8 and see note there). God permitted fuel of dried cow chips for cooking his food in gracious deference to His spokesman’s sensitivity (cf. 44:31).

4:16, 17 They were soon to have neither bread nor water in any amount, and they were to grieve over the famine and their iniquity (cf. Lev. 26:21–26).

Ezekiel 5

5:1–4 a barber’s razor. The sign in shaving his hair illustrated the severe humiliation to come at the hand of enemies, emphasizing calamities to three segments of Jerusalem due to the Babylonian conquest. Some were punished by fire, i.e., pestilence and famine (v. 12), others died by the enemy’s sword, and some were dispersed and pursued by death (cf. v. 12). A small part of his hair clinging to his garment (v. 3) depicted a remaining remnant, some of whom were subject to further calamity (v. 4; cf. 6:8; Jer. 41–44).

5:5 Jerusalem. Here the great city alone was not meant, but was used as a representative of the whole land which, despite its strategic opportunity and responsibility, rejected God (vv. 6, 7).

5:7 Instead of being a witness to the heathen nations, Israel had exceeded them in idolatrous practices. The nations maintained their familiar idols, while Israel defected from their true and living God. God’s people were worse than the pagans in proportion to spiritual knowledge and privileges. The judgments of God are always relative to light and privilege granted. Since Ezekiel’s people were unique in their disobedience, they were to be outstanding in their punishment.

5:8–10 The book of Lamentations reveals how literally these promises were realized when parents ate their children and sons ate their fathers in the times of starvation. Down through the centuries had come the threats of Lev. 26:29 and Deut. 28:53, taken up by Jeremiah (Jer. 19:9; Lam. 2:22; 4:10; cf. Is. 9:20), and sealed in the life of the disobedient nation. Even the remnant would be scattered and suffer.

5:11 as I live. Here was a solemn oath pledging the very existence of God for the fulfillment of the prophecy. It is found 14 times in this book. Their greatest sin was defiling the sanctuary, showing the height of their wickedness.

5:12 The 4 well known judgments (cf. vv. 2–4) of pestilence, famine, sword, and scattering were their judgment. They had no place to offer atoning blood, thus bearing their sins without relief.

5:13–15 Ezekiel’s purpose was to impress on Israel’s conscience God’s intense hatred of idolatry and apostasy. “Fury” and “anger” are repeated 6 times.

5:16 arrows of famine. The evil arrows included hail, rain, mice, locusts, and mildew (cf. Deut. 32:23, 24).

5:17 I, the LORD, have spoken. Cf. vv. 13, 15 for the same expression, which was God’s personal signature on their doom.

Ezekiel 6

6:3 says the LORD…to the mountains. God had the prophet do this because the people worshiped at idol altars in the “high places” (cf. Lev. 26:30–33; Is. 65:7; Jer. 3:6; Hos. 4:13; Mic. 6:1, 2).

6:7 you shall know that I am the LORD. This clause recurs in vv. 10, 13, 14 and 60 times elsewhere in the book. It shows that the essential reason for judgment is the violation of the character of God. This is repeatedly acknowledged in Lev. 18–26, where the motive for all obedience to God’s law is the fact that He is the Lord God.

6:8–10 The mass of people was rejected, but grace and mercy were given to a godly group in the nation. There never has been nor ever will be a complete end to Israel. The doctrine of the remnant can be studied in Is. 1:9; 10:20; Jer. 43:5; Zeph. 2:7; 3:13; Zech. 10:9; Rom. 9:6–13; 11:5.

6:14 Diblah. A reference to Diblathaim, a city on the eastern edge of Moab (Num. 33:46; Jer. 48:22), near the desert E and S of the Dead Sea.

Ezekiel 7

7:1–9 This lament declared that the entire land of Israel was ripe for judgment. God’s patience had ended. The final destruction of Jerusalem by Nebuchadnezzar was in view (586 B.C.).

7:10 rod has blossomed. Verse 11 explains this. Violence had grown up into a rod of wickedness, which likely refers to Nebuchadnezzar, the instrument of God’s vengeance (cf. Is. 10:5; Jer. 51:20).

7:12 buyer rejoice…seller mourn. Such matters of business were meaningless because the Chaldeans (Babylonians) took all the land and killed those they didn’t take captive (v. 15) and the rest escaped (v. 16). Wealth was useless (vv. 19, 20).

7:13 seller shall not return to…sold. There was to be no Jubilee year in which all lands were returned to their original owners (cf. Lev. 25).

7:17–22 This section described the mourning of the helpless and frightened people. In distress, they recognized the uselessness of the things in which they trusted. Their wealth provided nothing. Their “silver and gold” (v. 19), their “ornaments” (v. 20) were as useless as the idols they made with them.

7:22 My secret place. The Holy of Holies in the temple will be desecrated by pagans, that place where only once a year the High-Priest could enter to make atonement in God’s presence.

7:23 Make a chain. Ezekiel is to perform another emblematic act of captivity (cf. Jer. 27:2; Nah. 3:10).

7:24 the worst of the Gentiles. Babylonian pagans.

7:27 according to what they deserve. Cf. Gen. 18:25.

Ezekiel 8

8:1 the sixth year. 592 B.C. (cf. 1:2) in Aug./Sep., a year and two months after the first vision (1:1). the hand of the LORD. This ushered the prophet into a series of visions (v. 3) stretching to the end of chap. 11.

8:2 a likeness. He saw the glory of the Lord (v. 4) as in 1:26–28.

8:3 in visions of God. Ezekiel 8–11 deals with details conveyed only to Ezekiel in visions. Ezekiel’s trip to Jerusalem was in spirit only, while his body physically remained in his house. In visions, he went to Jerusalem and in visions he returned to Babylon (11:24). After God finished the visions, Ezekiel told his home audience what he had seen. The visions are not a description of deeds done in the past in Israel, but a survey of Israel’s current condition, as they existed at that very time. the seat…image of jealousy. God represents to Ezekiel the image of an idol (cf. Deut. 4:16) in the entrance to the inner court of the temple. It is called “the image of jealousy” because it provoked the Lord to jealousy (5:13; 16:38; 36:6; 38:19; Ex. 20:5).

8:4 the glory of…God. God was also there in glory, but was ignored while the people worshiped the idol (v. 6).

8:6 to make Me go far away. Sin would expel the people from their land and God from His sanctuary.

8:7–12 This section describes “greater abominations” (v. 6) of idolatry, namely a secret cult of idolatrous elders.

8:8 dig into the wall…a door. This indicates the clandestine (cf. v. 12) secrecy of these idolaters, practicing their cult in hiding.

8:10 portrayed…on the walls. The temple’s walls are ugly with graffiti featuring creatures linked with Egyptian animal cults (cf. Rom 1:23) and other idols. Leaders of Israel, who should be worshiping the God of the temple, are offering incense to them (v. 11).

8:11 seventy…elders. Obviously not the Sanhedrin, since it was not formed until after the restoration from Babylon, though the pattern had been suggested much earlier (cf. Ex. 24:9, 10; Num. 11:16). These men were appointed to guard against idolatry! Jaazaniah…son of Shaphan. If he was the son of the Shaphan who read God’s Word to Josiah (2 Kin. 22:8–11), we have some concept of the depth of sin to which the leaders had fallen. He is not to be confused with the man in 11:1, who had a different father.

8:14 weeping for Tammuz. Yet a greater abomination than the secret cult was Israel’s engaging in the Babylonian worship of Tammuz or Dumuzi (Duzu), beloved of Ishtar, the god of spring vegetation. Vegetation burned in the summer, died in the winter, and came to life in the spring. The women mourned over the god’s demise in July and longed for his revival. The fourth month of the Hebrew calendar still bears the name Tammuz. With the worship of this idol were connected the basest immoralities.

8:16 worshiping the sun. In the most sacred inner court where only priests could go (Joel 2:17), there was the crowning insult to God. Twenty-five men were worshiping the sun as an idol (cf. Deut. 4:19; 2 Kin. 23:5, 11; Job 31:26; Jer. 44:17). These 25 represent the 24 orders of priests plus the High-Priest.

8:17 put the branch to their nose. The meaning is uncertain, but it seems to have been some act of contempt toward God. The Gr. OT translators rendered it, “they are as mockers.”

8:18 I…will act in fury. God must judge intensely due to such horrible sins (cf. 24:9, 10).

Ezekiel 9

9:1 charge over the city. God summoned His servant angels to carry out His judgments. These angelic executioners (cf. Dan. 4:13, 17, 23) came equipped with weapons of destruction.

9:2 six men. Angels can appear like men when ministering on earth (cf. Gen. 18:1; Dan. 9:20–23). One man. He was superior to the others. Linen indicates high rank (cf. Dan. 10:5; 12:6). Perhaps this was the Angel of the Lord, the pre-incarnate Christ (see note on Ex. 3:2). He had all the instruments of an oriental scribe to carry out His task (vv. 4, 11).

9:3 the glory…had gone up. The glory of God departs before the destruction of the city and temple. The gradual departure of God from His temple is depicted in stages: the glory resides in the temple’s Most Holy Place, between the wings of the cherubs on each side of the ark of the covenant over the mercy seat, then leaves to the front door (9:3; 10:4), later to the E gate by the outer wall (10:18, 19), and finally to the Mt. of Olives to the E, having fully departed (11:22, 23). The glory will return in the future kingdom of Messiah (43:2–7).

9:4 a mark on the foreheads. Since God’s departure removed all protection and gave the people over to destruction, it was necessary for the angelic scribe (Angel of the Lord) to mark for God’s preservation the righteous who had been faithful to Him. Those left unmarked were subject to death in Babylon’s siege (v. 5). The mark was the indication of God’s elect, identified personally by the pre-incarnate Christ. He was marking the elect (cf. Ex. 12:7). Malachi 3:16–18 indicates a similar idea. Cf. Rev. 7:3; 9:4. The marked ones were penitent and were identified for protection. Here was a respite of grace for the remnant. The rest were to be killed (vv. 5–7).

9:8 Will You destroy all? Ezekiel is fearfully aroused in prayer because the judgment on Jerusalem and Israel is so vast. God replies that pervasive sin demands thorough judgment (vv. 9, 10), yet comforts him by the report that the faithful had been marked to be spared (v. 11). Cf. Rom 11:1, 2, 25–27.

Ezekiel 10

10:1 a throne. It rises above God’s angelic servants, the same 4 as in chap. 1 (10:20, 22), and is the throne of 1:26–28 on which God sits (cf. 10:20). From it, He directs the operation of His war machine (“wheels,” see notes on 1:15, 16) on Jerusalem (v. 2). The throne is like a sapphire shining forth representing God’s glory and holiness (11:22).

10:2 fill…with coals. God specifies that the marking angel (9:2, 11) reach into the war machine and fill his hands with fiery coals in the presence of the angels of chap. 1. These coals picture the fires of judgment which God’s angels are to “scatter” on Jerusalem. In Is. 6, “coals” were used for the purification of the prophet; here they were for the destruction of the wicked (cf. Heb. 12:29). Fire did destroy Jerusalem in 586 B.C.

10:3 cherubim. These were different from the cherubim of chap. 1 and here in v. 4.

10:4 This verse explains how the “cloud” of v. 3 “filled the inner court.” It repeats what is first described in 9:3.

10:6, 7 These verses picked up the action of the angelic scribe from v. 2.

10:7 cherub…put it into the hands. One of the 4 cherubim of 1:5ff. and v. 1 puts the fiery coals into the marking angel’s hand.

10:9–17 wheels by the cherubim. This whole section is similar to 1:4–21. Four wheels on God’s chariot mingled with the 4 angels (cf. 1:15–21) coordinated with each other in precision, and each with a different one of the cherubim. All looked so much alike that it was as if one wheel blended entirely with another (v. 10). As their appearance was so unified, their action was in unison, and instant (v. 11). The cherubim had bodies like men and their chariot wheels were full of eyes denoting full perception both to see the sinners and their fitting judgment. The color beryl is a sparkling yellow or gold.

10:14 the face of a cherub. This description of one cherub in 1:10 indicates this was the face of an ox.

10:15 lifted up. They were all ready to move in unison (vv. 16, 17) as the Shekinah glory of God departed (v. 18).

10:18, 19 glory…departed. There were several stages: 9:3; 10:1, 3, 4; 10:18, 19; 11:22, 23. There was thus written over the entire structure, as well as Israel’s spiritual life, “Ichabod” (the glory has departed). Cf. 1 Sam. 4:21; 10:18, 19.

Ezekiel 11

11:1 twenty-five men. Ezekiel, though at the temple only in the vision (cf. 8:3, and see note there), saw because God, who was everywhere present and all-knowing, impressed specific details on him in the vision. The wicked leaders (cf. v. 2) were part of God’s reason for the judgment (vv. 8, 10). Ezekiel was taken in spirit to the very place which the glory of God had left in 10:19 and was given a vision of “twenty-five men,” who represented, not priests, but influential leaders among the people, who gave fatal advice to the people (v. 2). Jaazaniah the son of Azzur. See note on 8:11.

11:3 caldron…meat. Though this is obscure, it may be that the bad advice these leaders were giving was that the people should not be engaged in business as usual, “building houses” or taking care of their comfort and futures, when they were about to be cooked like meat in a pot over a blazing fire. The idea must have been that the people should get ready for battle, and be prepared to fight, not focusing on comfort, but survival. Jeremiah had told the people to surrender to the Babylonians and save their lives, rather than fight and be killed (cf. Jer. 27:9–17). These false leaders, like the prophets and priests whom Jeremiah confronted for telling the people not to submit, scorned Jeremiah’s words from God and would pay for it (v. 4). Cf. 24:1–14.

11:6 multiplied your slain. Leaders who misled Israel by inciting false expectations of a victorious defense, rather than peaceful surrender, were responsible for the deadly results. Many people died in resisting Babylon.

11:7 I shall bring you out. The false leaders thought that unless they fought, they would all be in a caldron, i.e., the city. But here the Lord promised that some would be delivered from the city, only to die on Israel’s border in the wilderness (vv. 8–11). This was literally fulfilled at Riblah (cf. 2 Kin. 25:18–21; Jer. 52:24–27).

11:13 Pelatiah…died. The death of one leader from v. 1 was a sign that God would indeed carry out His word. Apparently this leader did die suddenly at the time Ezekiel was shown the vision, so that the prophet feared that this death meant death for all Israelites (9:8).

11:14, 15 Ezekiel was told he had a new family, not the priests at Jerusalem to whom he was tied by blood, but his fellow exiles in Babylon, identified as those who were treated as outcasts. The priesthood was about to be ended and he was to have a new family.

11:15 Get far away. The contemptuous words of those still left in Jerusalem at the carrying away of Jeconiah and the exiles indicated that they felt smugly secure and believed the land was their possession.

11:16 little sanctuary. This is better rendered “for a little while,” i.e., however long the captivity lasted. God was to be the protection and provision for those who had been scattered through all the 70 years until they were restored. The exiles may have cast off the Jews, but God had not (Is. 8:14). This holds true for the future restoration of the Jews (vv. 17, 18).

11:19, 20 a new spirit. God pledged not only to restore Ezekiel’s people to their ancient land, but to bring the New Covenant with its blessings. Cf. 36:25–28, and see note on Jer. 31:31–34.

11:23 the mountain…east. The glory of God moved to the Mt. of Olives to which the glorious Son of God will return at the Second Advent (cf. 43:1–5; Zech. 14:4).

11:24 brought me in a vision. Again, Ezekiel has remained bodily in his Babylonian house, seen by his visitors (v. 25; 8:1). God, who supernaturally showed him a vision in Jerusalem, caused his sense of awareness to return to Chaldea, thus ending the vision state. Once the vision was completed, Ezekiel was able to tell his exiled countrymen what God had shown him (v. 25).

Ezekiel 12

12:2 a rebellious house. The message of Ezekiel was addressed to his fellow exiles who were as hardened as those still in Jerusalem. They were so intent on a quick return to Jerusalem, that they would not accept his message of Jerusalem’s destruction. Their rebellion is described in familiar terms (Deut. 29:1–4; Is. 6:9, 10; Jer. 5:21; cf. Matt. 13:13–15; Acts 28:26, 27).

12:3 prepare…for captivity. This dramatic object lesson by the prophet called for carrying belongings out in a stealthy way as an act that depicted baggage for exile, just the bare necessities. His countrymen carried out such baggage when they went into captivity, or sought to escape during Babylon’s takeover of Jerusalem (vv. 7, 11). Some attempting to escape were caught as in a net, like King Zedekiah who was overtaken, blinded, and forced into exile (vv. 12, 13; 2 Kin. 24:18—25:7; Jer. 39:4–7; 52:1–11). Verse 9 indicates that Ezekiel actually did what he was told.

12:5 This section depicts those in desperation trying to escape from their sun-dried brick homes.

12:6 cover your face. This was to avoid recognition.

12:10–13 the prince. This is a reference to King Zedekiah, who was always referred to by Ezekiel as prince, never king. Jehoiachin was regarded as the true king (cf. 17:13), because the Babylonians never deposed him formally. All the house of Israel, however, shared the calamity to fall on Zedekiah. How literally these prophecies were fulfilled can be seen from the account in 2 Kin. 25:1–7. The “net” and “snare” (v. 13) were the Babylonian army. He was taken captive to Babylon, but he never saw it because his eyes had been put out at Riblah.

12:14–16 God’s hand was to be with the enemy as His rod of correction, with only a few left.

12:22 this proverb. Delay had given the people the false impression that the stroke of judgment would never come. In fact, a saying had become popular, no doubt developed by false prophets who caused the people to reject Ezekiel’s visions and prophecies (cf. v. 27) and gave “false divinations” (vv. 23, 24).

12:25 in your days. The prophet is explicit about the present time for fulfillment, i.e., in their lifetime.

Ezekiel 13

13:2 against the prophets. False prophets had long flourished in Judah and had been transported to Babylon as well. Here God directs Ezekiel to indict those false prophets for futile assurances of peace (as Jer. 23) in vv. 1–16. Then His attention turns to lying prophetesses in vv. 17–23. The test of a prophet is found in Deut. 13:1–5 and 18:21, 22.

13:2, 3 heart…spirit. Spurious spokesmen prophesy subjectively out of their minds while claiming to have revelation and authority from the Lord (cf. v. 7).

13:4 like foxes. False prophets did not do anything helpful. Rather, like foxes, they were mischievous and destructive.

13:5 to build a wall. The false prophets did nothing to shore up the spiritual defenses the people so needed in the face of judgment. The enemy had made “gaps” but the false prophets never encouraged the people to repent and return to the Lord. Those who would were called for in 22:30. The “day of the Lord” came in 586 B.C. when the theocracy fell. See note on Is. 2:12.

13:9 A 3-fold judgment is given to the false prophets: 1) they would not be in the council of God’s people; 2) their names would be wiped from the register of Israel (Ezra 2:62); and 3) they would never return to the Land (cf. 20:38).

13:10, 11 builds a wall. False prophets had lulled the people into false security. Phony “peace” promises, while sin continued on the brink of God’s judgment, was a way, so to speak, of erecting a defective “wall” and whitewashing it to make it look good. Such an unsafe “wall” was doomed to collapse (v. 11) when God would bring His storm, picturing the invaders’ assault (v. 11).

13:11–16 These descriptions are all images belonging to the illustration of the wall, not meant to convey real wind, flood, and hail. The Babylonians were the actual destroyers of Israel’s hypocritical false spirituality.

13:17–23 Although women are rebuked by Isaiah (3:16—4:1; 32:9–13) and Amos (4:1–3), this is the only OT text where false prophetesses are mentioned. Sorcery was practiced mainly by women. Jezebel is called a false prophetess in Rev. 2:20.

13:18, 19 charms…veils…handfuls of barley…bread. Apparently these sorceresses employed all these things in their divinations, hunting down souls for their advantage (v. 20).

13:22 with lies. Predators had saddened the righteous by a false message leading to calamity which involved great loss even for them (cf. 21:3, 4). They had encouraged the wicked to expect a bright future, and saw no need to repent to avoid death.

13:23 I will deliver My people. Certainly this was true in the restoration after the 70 years in Babylon, but will be fully true in Messiah’s kingdom. God’s true promise will bring an end to sorcery and false prophecy (cf. Mic. 3:6, 7; Zech. 13:1–6).

Ezekiel 14

14:1–3 elders…came. These leaders came insincerely seeking God’s counsel (v. 3; cf. Ps. 66:18), as God reveals to the prophet, who thus saw through their facade and indicted them for determining to pursue their evil way and defy God’s will. False prophets of chap. 13 were thriving, as the civil leaders and populace whom they represented set a welcoming climate and inclination for the delusions.

14:4 I the LORD will answer. They received no verbal answer, but an answer directly from the Lord in the action of judgment.

14:6 turn away. The Lord answered the two-faced inquiry in only one way, by a call to repent. The seekers were turned away from Him to idols (v. 6b), and He must be turned away from them (v. 8a). The guilty, including both those back at Jerusalem and the exiles tolerating the same things, were to repent, turning away from idols to God.

14:8 The punishment echoed the warnings of Lev. 20:3, 5, 6 and Deut. 28:27.

14:9 induced. God will deceive (entice) a false prophet only in a qualified sense. When one willfully rejects His Word, He places a resulting cloud of darkness, or permits it to continue, hiding the truth so that the person is deceived by his own obstinate self-will. This fits with the same principle as when God gives up Israel to evil statutes (20:25, 26), counsel that they insist on as they spurn His Word (20:24, 26). When people refuse the truth, He lets them seek after their own inclinations and gives them over to falsehood (20:39). This is the wrath of abandonment noted in Rom. 1:18–32 (cf. 1 Kin. 22:20–23; 2 Thess. 2:11).

14:12 The word…came again. Ezekiel answered a deception that God would never judge the people of Judah, since some righteous were among them. God would honor the presence of the godly (vv. 14, 20).

14:13–20 My hand against. God promised 4 acts in His drama of judgment (cf. summary, v. 21). In none could the 3 heroes avert tragedy as advocates. These were: 1) famine; 2) ravages by wild beasts; 3) the sword; and 4) pestilence.

14:14–20 Noah, Daniel, and Job. Jeremiah 7:16 and 15:1–4 provide a close parallel to this passage. According to Jeremiah, even Moses and Samuel, well known for their power in intercessory prayer, would not prevail to deliver Jerusalem and the people. The 3 OT heroes mentioned in this section exhibited power in intercession on behalf of others (cf. Gen. 6:18; Job 42:7–10; Dan. 1, 2) at strategic points in redemptive history, and even they could not deliver anyone but themselves if they were there praying earnestly. Even the presence and prayers of the godly could not stop the coming judgment. Genesis 18:22–32 and Jer. 5:1–4 provide rare exceptions to the principle that one man’s righteousness is no protection for others.

14:22, 23 their ways. An ungodly Jerusalem remnant, brought as captives to join exiled Jews in Babylon, were to be very wicked. Exiles already there, repulsed by this evil, were to realize God’s justness in His severe judgment on Jerusalem.

Ezekiel 15

15:1–3 Then the word…came. Israel, often symbolized by a vine (17:6–10; Gen. 49:22; Jer. 2:21), had become useful for nothing. Failing to do the very thing God set her apart to do—bear fruit—she no longer served any purpose and was useless (v. 2). Other trees can be used for construction of certain things, but a fruitless vine is useless (v. 3). It has no value. In every age the people of God have their value in their fruitfulness.

15:4, 5 thrown into the fire. The burning of the fruitless vine symbolized judgment in the deportations of 605 B.C. and 597 B.C. leading up to the final conquest in 586 B.C. Isaiah made the same analogy in his prophecy (Is. 5:1–7), saying Israel produced only useless sour berries.

15:6–8 Therefore. The prophet applies the symbol to Israel and predicts the desolation of the city and the land. In the time of the Great Tribulation, it will be so again (cf. Rev. 14:18).

Ezekiel 16

16:1–7 This section covers the period from Abraham entering Canaan (cf. Gen. 12) through the exile in Egypt (cf. Ex. 12).

16:1 the word. This longest chapter in Ezekiel is similar to chap. 23, in that both indict Judah as spiritually immoral (v. 2). The story of Israel’s sin and unfaithfulness to the love of God is told in all its sordid, vile character. The chap. is so sad and indicting that some of the ancient rabbis did not allow it to be read in public.

16:3–5 Israel was like an abandoned child. In 16:4–14 we see the history of Israel from her conception to her glory under Solomon.

16:3 birth…Amorite…Hittite. Cf. 16:45. These names identify the residents of Canaan who occupied the land when Abraham migrated there (cf. Gen. 12:5, 6). Jerusalem had the same moral character as the rest of Canaan.

16:4, 5 Israel, in the day of its birth, was unwanted and uncared for.

16:6 Live! The time intended here is probably the patriarchal period of Abraham, Isaac, and Jacob, when God formed His people.

16:7 thrive. This refers more to the people than to the land. It seems to refer to the time of Israel’s growth during the 430 year stay in Egypt; wild but flourishing and beautiful Israel was “naked,” without the benefits of culture and civilization (Gen. 46-Ex. 12; cf. Ex. 1:7, 9, 12).

16:8–14 This is best taken as the time from the Exodus (Ex. 12ff.) through David’s reign (1 Kin. 2).

16:8 the time of love. This refers to the marriageable state. Spreading his “wing” was a custom of espousal (cf. Ruth 3:9) and indicates that God entered into a covenant with the young nation at Mt. Sinai (cf. Ex. 19:5–8). Making a covenant signifies marriage, the figure of God’s relation to Israel (cf. Jer. 2:2; 3:1ff.; Hos. 2:2–23).

16:9–14 These gifts were marriage gifts customarily presented to a queen. The crowning may refer to the reigns of David and Solomon, when Jerusalem became the royal city. Israel was actually a small kingdom but with a great reputation (cf. 1 Kin. 10). This refers to the time from Joshua’s conquest of Canaan (Josh. 3ff.) through David’s reign (cf. 1 Kin. 2) and into Solomon’s time (before 1 Kin. 11).

16:14 My splendor. The nation was truly a trophy of God’s grace (cf. Deut. 7:6–8). The presence and glory of the Lord provided Jerusalem with her beauty and prominence.

16:15–34 Continuing the marriage metaphor, this section describes the spiritual harlotry of Israel from Solomon (cf. 1 Kin. 11:1) all the way to Ezekiel’s time.

16:15–19 A general summary of the nation’s idolatry as she gave herself to the religious practices of the Canaanites. Every gracious gift from God was devoted to idols.

16:20–22 sons…daughters. This refers to the sacrifices of children to pagan gods (cf. 20:25, 26, 31; 2 Kin. 16:3; 21:6; 23:10; 24:4). God had expressly forbidden this (cf. Deut. 12:31; 18:10). Still, the children were first slain, then burned (cf. Jer. 7:31; 19:5; 32:35; Mic. 6:7) until Josiah’s abolition of it. It had been reinstated in Ezekiel’s day.

16:23–30 This section, partly woe and partly lament, spoke to Judah’s obsession with idolatry and her being influenced by Egypt (v. 26), the Philistines (v. 27), Assyria (v. 28), and Babylon (v. 29).

16:27 ashamed. The wickedness and gross evil of the Jews even scandalized pagan Philistines.

16:29 Chaldea. They even prostituted themselves with the Babylonians (cf. 2 Kin. 20:12–19).

16:31–34 It is wicked to solicit and then be paid for immorality. Israel engaged in far worse behavior—she solicited and even paid her idol consorts. This refers to the heavy tribute Israel had to pay to the godless nations.

16:35–40 I…will uncover your nakedness. Public exposure of profligate women and the stoning of them were well-known customs in ancient Israel, making them a shameful spectacle.

16:42 By exacting the full penalty on Israel’s sins in the destruction by Babylon, God’s wrath was to be satisfied.

16:44, 45 Like mother, like daughter! Judah has followed in the pagan footsteps of her beginnings (cf. 16:3).

16:46–59 Judah is compared to Samaria and Sodom, whose judgment for sin was great. Judah was more corrupt (v. 47), multiplied Samaria’s and Sodom’s sin (v. 51), and committed more abominable sin (v. 52).

16:60 I will remember My covenant. God is gracious and He always finds a covenant basis on which He can exercise His grace. The Lord will remember the Abrahamic Covenant (cf. Gen. 12:1ff.) made with Israel in her youth. Restoration will be by grace, not merit. an everlasting covenant. This is the New Covenant, which is unconditional, saving, and everlasting (cf. 37:26; Is. 59:21; 61:8; Jer. 31:31–34; Heb. 8:6–13). The basis of God’s grace will not be the Mosaic Covenant, which the Jews could never fulfill, even with the best intentions (cf. Ex. 24:1ff.). When God establishes His eternal covenant, Israel will know that God is the Lord because of His grace.

16:63 an atonement. This looks to the cross of Christ (cf. Is. 53), by which God’s just wrath on sin was satisfied so that He could grant grace to all who believe (cf. 2 Cor. 5:21).

Ezekiel 17

17:1 This chap. is dated about 588 B.C. (two years before the destruction of Jerusalem). The history of the period is in 2 Kin. 24; 2 Chr. 36; Jer. 36, 37, 52.

17:3 A great eagle. The king of Babylon, in view here, took royal captives and others (vv. 4, 12, 13). the cedar. The kingdom of Judah.

17:4 topmost young twig. This is Jehoiachin, the king, exiled in 597 B.C. (2 Kin. 24:11–16). Babylon is the “land of trade” (16:29).

17:5, 6 seed. Those whom Babylon left in Judah in 597 B.C., who could prosper as a tributary to the conqueror, turned toward him (v. 6).

17:6 a spreading vine. Refers to Zedekiah (ca. 597–586 B.C.), the youngest son of Josiah whom Nebuchadnezzar appointed king in Judah. The benevolent attitude of Nebuchadnezzar helped Zedekiah to prosper, and if he had remained faithful to his pledge to Nebuchadnezzar, Judah would have continued as a tributary kingdom. Instead, he began courting help from Egypt (2 Chr. 36:13), which Jeremiah protested (Jer. 37:5–7).

17:7 another great eagle. Egypt is meant (v. 15), specifically Pharaoh Apries, a.k.a. Hophra (588–568 B.C.). Zedekiah turned to him to help revolt against Babylon.

17:9, 10 wither. Zedekiah’s treachery would not prosper. The king was captured in the plains of Jericho (Jer. 52:8). The dependence on Egypt would fail, and Judah would wither as the E wind (a picture of Babylon, cf. 13:11–13) blasted her.

17:11–21 put him under oath. The parable is explained in detail. Babylon (v. 12) made Zedekiah a vassal subject to her, took captives, and left Judah weak (vv. 13, 14). Zedekiah broke the agreement (v. 15) in which he swore by the Lord to submit to Babylon (2 Chr. 36:13), and sought Egypt’s help, thus he was taken to Babylon to live out his life (v. 16, 19; Jer. 39:4–7). Egypt was to be no help to him (v. 17) or any protector of his army (v. 21).

17:22, 23 one of the highest branches. This is messianic prophecy stating that God will provide the Messiah from the royal line of David (“the high cedar”) and establish Him in His kingdom (like a mountain, cf. Dan. 2:35, 44, 45). He will be “a high branch” reigning in the height of success. “Branch” is a name for Messiah (cf. 34:23, 24; 37:24, 25; Is. 4:2; Jer. 23:5; 33:15; Zech. 3:8; 6:12). Messiah will be “a tender one” (v. 22) growing into a “majestic cedar” (v. 23). Under His kingdom rule, all nations will be blessed and Israel restored.

17:24 made the dry tree flourish. The Messiah would grow out of the dry tree left after humbling judgment, i.e., Judah’s remnant from which He came of a lowly family (cf. Is. 6:13), yet would prosper.

Ezekiel 18

18:1–32 One of the foundational principles of Scripture is presented in this chap. (also taught in Deut. 24:16; 2 Kin. 14:6): Judgment is according to individual faith and conduct. He had foretold national punishment, but the reason was individual sin (cf. 3:16–21; 14:12–20; 33:1–20).

18:2 eaten sour grapes. The people of Judah would not acknowledge their guilt worthy of judgment. Though they were themselves wicked and idolatrous, they blamed their forefathers for their state (cf. 2 Kin. 21:15). The rationalizing is expressed in a current proverb (cf. Jer. 31:29) which means, in effect, “They sinned (ate sour grapes); we inherit the bitterness” (teeth set on edge).

18:3 no longer use this proverb. God rejected their blame shifting and evasion of responsibility.

18:4 The soul who sins shall die. God played no favorites, but was fair in holding each individual accountable for his own sin. The death is physical death which, for many, results in eternal death.

18:5–18 Two scenarios are proposed to clarify the matter of personal guilt: 1) a just father of an unjust son (vv. 5–13); and 2) an unjust father of a just son (vv. 14–18).

18:5 if a man is just. The definition of “just” or righteous is given in specifics in vv. 6–9. Such behavior could only characterize a genuine believer who was “faithful” from the heart.

18:8 exacted usury. This refers to interest on loans (see notes on Deut. 23:19, 20; 24:10–13).

18:9 He shall surely live! The righteous do die physically for many reasons that do not contradict this principle, e.g., old age, martyrdom, or death in battle. While there are exceptions to “surely live” as to temporal life (cf. 21:3, 4), and sometimes the ungodly survive, unlike 18:13 (cf. 14:22, 23), there can be absolutely no exceptions in God’s ultimate spiritual reckoning. In every case, the just die to live eternally and the unjust, who never possessed spiritual life, shall perish physically and eternally (John 5:28, 29; Rev. 20:11–15). The just will live no matter what the character of his parents or children. For an explanation of Ex. 20:5, 6, see the note there.

18:10–13 son…a robber. Could such a sinful son claim the merits of his father’s righteousness and live? No! Each person is responsible for his own personal sin.

18:14–18 he shall die for his iniquity. This part features an unjust father and a just son to make the same point. The righteous son shall “surely live” (v. 17).

18:19, 20 The prophet restated the principle of personal accountability.

18:19–29 Cf. 33:12–20.

18:21, 22 if a wicked man turns. The next case involves an unjust person turning to righteousness. He received a clean slate in forgiveness (v. 22), and spiritual life forever.

18:23 Do I have…pleasure. God takes no willful pleasure in the death of the unrighteous (cf. John 5:40; 1 Tim. 2:4; 2 Pet. 3:9).

18:24 a righteous man turns. The next scenario is a righteous man turning to a life of sin. His former, apparent righteousness was not genuine (cf. 1 John 2:19), and God did not remember it as a valid expression of faith.

18:25–29 Yet you say. God applied the principle in summary to Israel’s sin problem (cf. vv. 2–4). They, not He, must acknowledge their lack of equity (cf. vv. 25, 29).

18:30 Therefore I will judge. The conclusion is that the just God must judge each person for his own life. But He invites repentance, so that hope may replace ruin (cf. 33:10, 11).

18:31 get…a new heart. The key to life eternal and triumph over death is conversion. This involves repentance from sin (vv. 30, 31a) and receiving the new heart which God gives with a new spirit, wrought by the Holy Spirit (36:24–27; Jer. 31:34; John 3:5–8).

18:32 I have no pleasure. The death of His saints is precious to God (Ps. 116:15). By contrast, He has no such pleasure when a person dies without repentance. While God is sovereign in salvation, man is responsible for his own sin. turn and live. This was a call to repent and avoid physical and eternal death (cf. Pss. 23:6; 73:24; Is. 26:19–21; Dan. 12:2, 3, 13). Ezekiel was a preacher of repentance and of God’s offer of mercy to the penitent.

Ezekiel 19

19:1–14 lamentation. This is an elegy in typical lamentation meter (v. 14b), dealing with the captivity of Kings Jehoahaz (609 B.C.) and Jehoiachin (597 B.C.), and the collapse of the Davidic dynasty under Zedekiah (586 B.C.).

19:1 the princes of Israel. This refers to the kings of Judah just mentioned.

19:1–9 What is your mother? Judah is the “lioness,” just as in v. 10 she is the “vine.” Her cubs symbolize kings who were descendants of David exposed to the corrupting influences of heathen kings (“young lions”).

19:3, 4 one of her cubs. This refers to Jehoahaz (Shallum), who ruled in 609 B.C. and was deposed by Egypt’s Pharaoh Necho after reigning only 3 months (v. 4; 2 Kin. 23:32–34; 2 Chr. 36:2).

19:5–9 another of her cubs. This refers to Jehoiachin, who in 597 B.C. was carried to Babylon in a cage as in v. 9 (2 Kin. 24:6–15). Though he reigned only 3 months, he was oppressive and unjust. God used the pagan nations of Egypt and Babylon to judge these wicked kings. The Babylonians kept Jehoiachin imprisoned for 37 years, releasing him at the age of 55 (2 Kin. 25:27–30; Jer. 52:31, 32).

19:10–14 Your mother…like a vine. Judah prospered as a luxuriant vine (v. 10), with strong power and eminence (v. 11). God plucked up the vine in judgment, desolating her (v. 12; cf. 13:11–13), exiling her (v. 13), and leaving no strong king (v. 14).

19:14 a rod. The blame for the catastrophe that came to Judah is laid on one ruler, King Zedekiah who was responsible for the burning of Jerusalem because of his treachery (cf. Jer. 38:20–23). The house of David ended in shame and, for nearly 2,600 years since, Israel has had no king of David’s line. When Messiah came, they rejected Him and preferred Caesar. Messiah still became their Savior and will return as their King.

Ezekiel 20

20:1 the seventh year. Ca. 591 B.C.

20:3–44 elders…come to inquire. Cf. the similarity in 14:1–3. The prophet responds with a message from the Lord that gives a historical survey of Israel, featuring its uniform pattern of sin. Israel rebelled in Egypt (vv. 5–9), then in the wilderness trek (vv. 10–26), and the entry into the Land of Promise (vv. 27–32). Through all this, God kept delivering them to save His reputation (vv. 9, 14, 22). Yet sinful obstinacy finally led to His judging them (vv. 45–49). Verses 33–44 speak of His regathering Israel to their land in the future time of Christ’s Second Advent.

20:5 raised My hand…oath. Cf. vv. 5, 6, 15, 23, 28, 42. God promised Israel deliverance from Egypt (cf. Ex. 6:2–8).

20:25, 26 I…gave them up. God allowed the Jews to live in sin. Cf. v. 32, “We will be like the Gentiles….” Cf. Ps. 81:11, 12; Rom. 1:24–28. Like all human beings, the story of the Jews is one long history of rebellion.

20:34 Paul alludes to this in 2 Cor. 6:17. God will someday rule over Israel in the glorious kingdom of Messiah, after the people have repented and been saved (cf. Zech. 12–14).

20:35 wilderness of the peoples. Other lands where the scattered people of Israel live are pictured as a wilderness in which the Jews will suffer. This is analogous to God’s bringing His people from Egypt through the wilderness long ago, before thrusting them into the Promised Land (v. 36).

20:37 pass under the rod. God used a shepherd figure here, apt since He was their Great Shepherd (34:11–13; Jer. 23:5–8). As a shepherd, God brings His sheep home to their fold (cf. Jer. 33:13), has them file in, separating sheep from goats (cf. Matt. 25), passing under His shepherd’s rod to be noted and checked for injury. He will bring them into the bond of the New Covenant by giving them His Spirit with life (36:24–27; 37:14; 39:29). This is Israel’s final salvation (Rom. 11:26–33).

20:38 I will purge the rebels. God will see that no rebel, no one without the renewing by His Spirit in salvation, will come back to Palestine to have a part in the messianic kingdom. All whom He permits to return will serve Him (v. 40), in contrast to those who serve idols (v. 39). The purging takes place during the “time of Jacob’s trouble” (Jer. 30:7), during the Great Tribulation (Matt. 24:21).

20:39 If they persist in their stubborn idolatry, God will allow them to follow it to their doom. He would also rather have them as out-and-out idolaters rather than hypocritical patronizers of His worship like they had been (cf. Amos 5:21–26).

20:40–42 all…in the land. The promised regathering in Messiah’s earthly kingdom is to the very same land—literal Palestine—from which they were scattered (v. 41), expressly the land given to their fathers (36:28; Gen. 12:7). They will “all” be there, repentant (v. 43) and saved (Rom. 11:26, 27), serving the Lord wholeheartedly, a united nation engaged in purified worship (cf. 27:22, 23; Is. 11:13).

20:44 you shall know. God purposed all of this great restoration so that repentant, renewed Israel knew that He is the Lord, a key theme, as in v. 38. Also, those of other nations will know by this who He is and render Him due reverence (v. 41; 36:23, 36).

Ezek. 20:44

Scope of Ezekiel’s Prophecies

20:46–48 preach against the south. The S is Palestine, particularly Judah, usually invaded from the N. Though Babylonia was to the E (19:12), its army would swing W toward the Mediterranean Sea and then come S out of the N to invade Judah. The invader (Nebuchadnezzar in 586 B.C.) will overwhelm the land as a sweeping fire (cf. 15:1–8; 19:12; Zech. 11:1–3), devouring trees indiscriminately, green or dry (cf. 21:3, 4). Palestine had much more “forest” in biblical times.

20:49 This demonstrates the elders’ (v. 1) refusal to comprehend Ezekiel’s clear message. To the unwilling heart, there was no understanding.

Ezekiel 21

21:1–7 the word…came. This is the sign of the sword against Jerusalem (vv. 1–17). God depicts His judgment in terms of a man unsheathing his polished sword for deadly thrusts. God is the swordsman (vv. 3, 4), but Babylon is His sword (v. 19). The historical background for this prophecy is Nebuchadnezzar’s 588 B.C. campaign to quell revolts in Judah, as well as Tyre and Ammon.

21:3, 4 righteous and wicked. In Babylon’s indiscrimination as an invader, people in the army’s path die, whether righteous or wicked. This occurs from N to S, through the whole span of Israel’s land, tying in with the judgment pictured by fire (20:45–49). Trees green or dry (20:47) probably depict people whether righteous or wicked (21:3, 4; cf. Luke 23:31).

21:8–17 The sword (Babylon) was “sharpened.”

21:10 It despises the scepter. Cf. also v. 13. Possibly this affirmed that God’s sword, so overwhelming in v. 10a, was to despise the Judean royal scepter (cf. Gen. 49:9, 10), which was powerless to stop it and would soon pass away (vv. 25–27). God’s judgment was too strong for this object made of (or partly of) wood, as it holds in contempt all such items of wood. “My son” may refer to Judah (cf. Ex. 4:22, 23), or to the king as God’s “son,” such as was Solomon (1 Chr. 28:6).

21:11 the slayer. God is always the judge and executioner, no matter what He uses.

21:12 strike your thigh. Or it can be translated, “beat your breast.” In either wording, it is an emphatic gesture of grief that the prophet acts out. This accompanies further symbols of grief in his “cry,” “wail” (v. 12), clapping of hands (v. 14), and “beating of fists” (v. 17).

21:18–20 This imagery sees Babylon’s army on the march coming to a crossroads. The sword is the king of Babylon, Nebuchadnezzar, who is faced with a decision. One sign points to Jerusalem and Judah, the other to Rabbah, the capital of Ammon. In 593 B.C. Ammon had conspired with Judah against Babylon. The king had to decide which place to attack, so he sought his gods through divination (v. 21).

21:21 the king…stands…to use divination. This means to “seek an omen,” to gain guidance from superstitious devices (cf. Is. 47:8–15). Three methods are available to Babylon’s leader. He shook arrows and let them fall, then read a conclusion from the pattern. He looked at Teraphim (idols), or examined an animal liver to gain help from his gods. Actually, the true God controlled this superstition to achieve His will, the attack on Jerusalem and Judah. Later, Nebuchadnezzar attacked Rabbah in Ammon E of the Jordan (vv. 28–32).

21:22 All the paraphernalia of war were prepared.

21:23 false divination. The people of Jerusalem thought this superstitious decision was not a true divination and would fail. They were wrong (vv. 24, 25).

21:25 wicked prince. Zedekiah.

21:26 Remove…turban…crown. God, in the coming judgment on Judah in 588–586 B.C., removed the turban representing the priestly leadership, and the crown picturing the succession of kings. Neither office was fully restored after the captivity. This marked the commencement of “the times of the Gentiles” (Luke 21:24).

21:27 Until He comes. The 3-fold mention of “overthrown” expresses the severest degree of unsettled and chaotic conditions. Israel was to experience severe instability and even the kingly privilege will not be Israel’s again until the Messiah comes, “to whom it rightly belongs,” or “whose right it is”(cf. Gen. 49:10). God will give the kingship to Him (cf. Jer. 23:5–8), the greater “David” (Ezek. 37:24). His “right” is that perfect combination of priestly and royal offices (cf. Heb. 5–7).

21:28–32 concerning the Ammonites. The Babylonian armies also were to conquer this people in 582/81 B.C. (cf. 25:1–7). Their “reproach” was the gleeful disdain they heaped on Jerusalem when the city fell, the temple was profaned, and Judeans were taken captive (25:3).

21:30 Return it to its sheath. This called the Ammonites not to resist Babylon, which would be useless, for they would be slaughtered in their own land.

21:32 You shall not be remembered. Israel had a future (v. 27), but God would not give Ammon mercy at the time and let the devastation occur. After this, they were further devastated by Judas Maccabeus’ army, according to an ancient source (1 Macc. 5:6, 7). Later, according to Jeremiah 49:6, God permitted exiles to return to their land. Finally, they disappeared from the family of nations altogether.

Ezekiel 22

22:2 the bloody city. Cf. vv. 3, 4, 6, 9, 12, 13. This refers to Jerusalem because of her judicial murders (vv. 6, 9, 23–27), her sacrifice of children, and her rebellion against Babylon (cf. 24:6).

22:4–13 become guilty. At least 17 kinds of sin appear in this indictment of Jerusalem’s blood guiltiness, and more in vv. 25–29. The only restraint on their evil was their ability. They did all the evil they could, and shedding blood seemed to be the most popular.

22:5 Cf. Rom. 2:24. God links His honor to the behavior of His people.

22:9 eat on the mountains. This meant idol worship which the passage clarifies (v. 4), i.e., eating meals at idol shrines, accompanied by sexual sins, such as those described in vv. 10, 11.

22:14–16 Ezekiel saw not only the punishment in the immediate future, but the worldwide dispersion of the Jews still going on today, which continues for the purging of Israel’s sins.

22:16 then you shall know. After the defiling dispersion, when the sin has been purged, Israel will come to know the Lord. Many Jews do know Him now, but the nation will be saved in the future (cf. Zech. 12–14; Rom. 11:25–27).

22:17–22 bronze, tin, iron, and lead. This pictures God’s judgment of Jerusalem as a smelting furnace (cf. Is. 1:22; Jer. 6:28–30; Zech. 13:9; Mal. 3:2, 3) which burns away dross and impurities, resulting in purified metal. His wrath was the fire (v. 21; an apt term for Babylon’s fiery destruction of the city), and His people were to be refined (v. 20), with the sinful ones removed (cf. 21:13–22). Even in the ultimate day, God will follow this principle in purging His creation of sin (2 Pet. 3:9–14).

22:25–29 conspiracy. The whole nation was wicked. First, all leaders are indicted for their vicious sin: prophets, priests, princes, then the people in general.

22:30 So I sought for a man. Ezekiel and Jeremiah were faithful, but apart from them God sought a man capable of advocacy for Israel when its sin had gone so far. But no one could lead the people to repentance and draw the nation back from the brink of the judgment that came in 586 B.C. (Jer. 7:26, 34; 19:15). Only God’s Messiah, God Himself, will have the character and the credentials sufficient to do what no man can do, intercede for Israel (cf. Is. 59:16–19; 63:5; Rev. 5). He was rejected by them in His earthly ministry, so the effects of this judgment continue today, until they turn to Him in faith (cf. Zech. 12:10; 13:1).

Ezekiel 23

23:2–4 two women. This chap. describes the spiritual infidelity of Israel and Judah, pictured as two sisters, to convey the gravity of sin in Judah. “One mother” refers to the united kingdom, while “two women” refers to the divided kingdom. Oholah, meaning “Her own tabernacle,” as she had her separate dwelling-place apart from the temple, represents Samaria. In the northern kingdom, Jeroboam had set up worship, which God rejected. Oholibah, “My tabernacle is in her,” represents Jerusalem, where God did establish worship.

23:5–10 Oholah played the harlot. The northern kingdom of Israel was a harlot, in a spiritual sense, by seeking union for fulfillment and security with idolatrous, young, wealthy, attractive Assyria. Assyria turned on her (v. 10), conquered her, and deported Israel in 722 B.C. (2 Kin. 17).

23:11–21 more corrupt. Cf. 16:47. The focus is Judah’s (the southern kingdom) craving for Babylonian idolatry that alienated her from God. Judah learned nothing from Israel’s punishment (v. 13).

23:12 Assyrians. Ahaz placed Judah under the protection of Assyria (2 Kin. 16:7–10), a political move denounced by Isaiah (Is. 7:13–17).

23:14–16 Chaldeans. Judah was drawn to portraits of Babylonian men, done in brilliant colors, lusting for the Chaldean lifestyle. Social and political alliance led to spiritual defection.

23:17 into the bed of love. The description portrays spiritual unfaithfulness graphically (v. 30).

23:19 Judah renewed her old sins from the days of Egypt, returning to her first degradation.

23:22–35 stir up your lovers. God’s anger at Judah’s sin prompted His bringing Babylonians and others to deal severely with her. The passage sets forth how Judah’s companion nations were the instruments of her judgment.

23:23 Pekod, Shoa, Koa. Three different Aramean tribes.

23:25 remove your nose…your ears. Atrocities by Babylonians would include facial dismemberment, ancient punishment for an adulteress practiced in Egypt, Chaldea, and elsewhere.

23:32–34 drink of your sister’s cup. Judah was to experience the “cup” of God’s judgment as Samaria had in 722 B.C. (cf. 23:46–49). Often the idea of “drinking a cup” is symbolic of receiving God’s wrath (cf. Ps. 75:8; Is. 51:17–22; Jer. 25:15–29; Matt. 20:22).

23:36–42 The prophet detailed a shameful summary of God’s case against the nation—a double arraignment calling for judgment.

23:45 righteous men. This likely refers to the remnant of godly people in the nation who would affirm the justice of judgment.

Ezekiel 24

24:1, 2 this very day. The time was Jan. 15, 588 B.C. (dating from 597 as in 1:2). The Babylonians began the 18 month siege of Jerusalem (Jer. 39:1, 2; 52:4–12).

24:3–5 utter a parable. The choice cuts of lamb picture God’s flock being boiled in a pot, symbolizing Jerusalem in the heat of the siege. Cf. 11:3. Animal bones were frequently used for fuel.

24:6 Woe to the bloody city. Jerusalem’s populace was guilty of bloody corruption, which was pictured by the boiled scum or rust in the pot (cf. 22:2).

24:7 her blood. The city’s blood (a general symbol of sin) was blatantly open, not hidden, as depicted by exposure on top of a rock. When blood was not covered with dust, the law was violated (Lev. 17:13). God’s vengeance would come by Babylon’s army.

24:9, 10 the pyre great…cuts be burned up. Intensely provoked by sin, God wanted Ezekiel to picture the fire as furious judgment that kills the people.

24:11, 12 set the pot empty. After all pieces (people) were burned up, then the pot was heated empty. This portrayed the Lord’s thorough follow-through by the besieger to totally destroy the city and the temple, with all its residue (cf. the treatment of a leprous house in Lev. 14:34–45).

24:16–27 Ezekiel’s wife died as a sign to Israel. All personal sorrow was eclipsed in the universal calamity. Just as Ezekiel was not to mourn the death of his wife (v. 17), so Israel was not to mourn the death of her families (vv. 19–24). Though the text emphasizes how precious his wife was, the “desire of his eyes” (vv. 16, 21), his “boast” and “delight” (v. 21), he was obedient and submitted to God’s will. He became a heartbreaking sign to his people.

24:25 in the day. This refers to the destruction of the temple.

24:26, 27 on that day. One who escaped the destruction of Jerusalem (586 B.C.) would come to Ezekiel in Babylon and report the story. From that day forward, he was to be silent until the captives arrived; then he could speak of Judah (cf. 3:26, 27). This was about a two year period (cf. 33:21; Jer. 52:5–7), when there was no need to preach judgment because it had come. He did speak of other nations (as recorded beginning in chap. 25).

Ezekiel 25

25:1 The word of the LORD came. Ezekiel 25:1—32:32 proclaims judgments on 7 other nations, similar to the series in Jer. 46–51. Four of them are singled out in this chap. for vindictive jealousy and hate toward Israel. It is fitting, after devoting chaps. 1–24 to calamity on His chosen nation, that God should reveal His impartiality toward all sinners and give the prophet judgments to proclaim on Gentiles. Israel’s sinful failure had profaned God’s honor in the eyes of these peoples (36:21–23), but these nations had falsely assumed that, when Israel was exiled, their God was defeated.

25:2, 3 against the Ammonites. These people lived on the edge of the desert E of the Jordan River and N of Moab. They had joined Babylon against Judah about 600 B.C. (2 Kin. 24:2ff.). In 594 B.C., together with other nations, they tried to influence Judah to ally with them against Babylon (Jer. 27:2ff.). Ezekiel 21:18–20 indicates that Babylon came after them. There is no record of an attack, so they must have surrendered (21:28; Zeph. 2:8–11). They were of incestuous origin (cf. Gen. 19:37, 38) and often hostile toward Judah (cf. Judg. 10; 1 Sam. 11; 2 Sam. 10, 12; Jer. 49:1–6; Lam. 2:15; Amos 1:13–15). God judged this people because of their enmity against Israel (vv. 3, 6). They expressed malicious pleasure at the dishonoring of the temple, desolation of the land, and dispersion of the inhabitants.

25:4 I will deliver you…to the men of the East. Perhaps this meant the coming of Babylon from the E which would devastate Ammon in either 588–86 B.C. or 582/81 B.C. Or it could refer to their land being occupied by the various nomadic tribes living beyond the Jordan.

25:5 Rabbah. This important Ammonite capitol (cf. Amos 1:14), now called Amman, is about 25 mi. NE of the upper tip of the Dead Sea, E of the Jordan River.

25:7 cause you to perish. Ammonites would be destroyed and eliminated from their land. Yet, Jer. 49:6 assures a later return of a remnant of these scattered people.

25:8–11 Moab and Seir. The origin of these people is given in Gen. 19:37, 38. Their land was the area S of the Arnon River along the lower region of the Dead Sea. Cf. Is. 15, 16; Jer. 48; Amos 2:1–3. The Babylonians destroyed cities there in 582/81 B.C. The reason for judgment (v. 8) also included their gloating over Israel’s fall, as well as their scorn in saying Israel was like all other people with no privileged position before God. Both Ammonites and Moabites became absorbed into the Arabian peoples.

25:8 Seir. Another name for the adjacent Edomite area (Gen. 32:3; 36:20, 21, 30), dominated by Mt. Seir and a mountainous, extremely rugged, rocky country. Her judgments are given in 25:12–14.

25:12 Edom. Cf. chap. 35; Is. 21:11, 12; Jer. 49:7–22; Amos 1:11, 12; Obadiah; Mal. 1:3–5. These people lived S of Moab from the Dead Sea to the Gulf of Aqabah. These people had been almost annihilated by David (2 Sam. 8:14), but won back independence during the reign of Ahaz (ca. 735–715 B.C.). Their revenge was hostility to Israel constantly (cf. Gen. 27:27–41; Is. 34:5–7). The reason for judgment is Edom’s disdain when the Israelites were devastated in 588–86 B.C. They acted like a cheering section for Babylon, “raze it, raze it” (Ps. 137:7; Lam. 4:21, 22).

25:13, 14 against Edom…by the hand of My people Israel. The Arab tribe called Nabateans invaded Edom in 325 B.C.; but it was the Jewish forces of Judas Maccabeus in 164 B.C. and John Hyrcanus in 126 B.C. which fully subjugated Edom. Jews even compelled Edomites to submit to their religion. All 3 of these nations (Ammon, Moab, and Edom) have disappeared as separate nations into the Arab peoples.

25:13 Teman; Dedan. Reference is to key Edomite towns. Teman (Teima) was possibly 200 mi. E of the Dead Sea in the Arabian Desert in the northern expanse of Edom’s territory. Dedan was maybe located 100 mi. S of Teman, yet far E of the Red Sea.

25:15–17 the Philistines. Cf. Is. 14:29–33; Jer. 47; Joel 3:4; Amos 1:6–8; Obad. 19; Zeph. 2:4–7; Zech. 9:5. The reason for their judgment was perpetual enmity, and vengefulness against Israel, which perpetuated the “old hatred” from as far back as Judg. 13–16. They constantly harassed and oppressed Israel until David broke their power during Saul’s reign (1 Sam. 17). They repeatedly rose up and were subdued by Israel. Nebuchadnezzar invaded their land (Jer. 47).

25:16 Cherethites. They originated in Crete and became part of the Philistine nation (see note on 1 Sam. 30:14), with some serving in David’s bodyguard (2 Sam. 8:18; 15:18).

25:17 great vengeance. This was fulfilled at the time of Babylon’s invasion of 588–86 B.C. or 582/81 B.C. (cf. Jer. 25:20; 47:1–7).

Ezekiel 26

26:1 the eleventh year. In 586 B.C., the 11th year of Jehoiachin’s captivity, on the tenth day of the fifth month, Jerusalem was captured.

26:3, 4 I am against you, O Tyre. The judgment of this city covers 3 chaps. (26–28), indicating its importance to God. Cf. Is. 23; Amos 1:9, 10. Tyre was an ancient city of the Phoenicians, appearing for the first time in Josh. 19:29. During the reigns of David and Solomon it had great influence. Hiram, its king, was a friend to David (2 Sam. 5:11), who helped him and Solomon in building operations (cf. 1 Kin. 5:1–12; 1 Chr. 14:1; 2 Chr. 2:3, 11). Later, Tyrians sold Jews into slavery (cf. Joel 3:4–8; Amos 1:9, 10). God would move “many nations” to invade Tyre, the commercial center of the Mediterranean (cf. 27:3), in successive attacks pictured by wave following wave. Babylon (v. 7) besieged Tyre from 585–573 B.C.; later came Alexander’s Grecian army in 332 B.C. Babylon had devastated the coastal city, but many Tyrians escaped to an island fortress which withstood attack. The later Grecian attackers “scraped” all the remaining “dust” and rubble and dumped it into the sea, building a causeway to the island nearly a half mile out. They also brought ships and overcame the fortress defenders in a devastating assault on Tyre. The predictions in chaps. 26–28 have been fulfilled with amazing literal accuracy.

26:5, 14 for spreading nets. Tyre became a fishing city, a place to spread fishing nets for centuries, until the Saracens finally destroyed what was left in the fourth century. Since then the once great center of Mediterranean commerce has been a nondescript village.

26:7–14 Here is a vivid description of the original devastation by Babylon’s King Nebuchadnezzar called “king of kings” (v. 7) because so many other rulers were subject to him. God had given him universal rule (cf. Dan. 2:37). Verses 8 and 9 describe the siege, vv. 10–14, the devastation.

26:12 They will plunder. After Nebuchadnezzar in v. 7 and “he” and “his” in vv. 8–11, “they” in v. 12 appears to broaden the reference to others among the “many nations” (v. 3). At this point, “they” are not only Babylonians, but also Alexander’s army which later heaped debris from the ruins into the sea to advance to the island stronghold (cf. Zech. 9:3, 4).

26:13 songs…harps. According to Is. 23:16, Tyre was famous for musicians.

26:15–18 So important a center of commerce could not be destroyed without affecting all the nearby nations. All the nations around the Mediterranean would consider Tyre’s fall a calamity. According to customs of mourning, rulers would descend from their thrones and disrobe.

26:19–21 Tyre’s destruction is compared to a dead person placed in the grave.

Ezekiel 27

27:1–11 a lamentation for Tyre. The whole chap. is a lamentation, describing Tyre as a great trade ship destroyed on the high seas. The proper names indicate the participants in commerce with Tyre.

27:5–9 fir trees from Senir. The area is the Amorite designation for Mt. Hermon, to the NE from the northern tip of the Sea of Galilee. Lesser known places were: Elishah (v. 7), believed to be in Cyprus; Arvad (v. 8), an island city off the Mediterranean coast N of Byblos; and Gebal (v. 9), a name also used for Byblos, N of today’s Beirut. “Ashurites” (v. 6) were the Assyrians, who had skilled wood workers.

27:10, 11 men of war. These places provided mercenary soldiers for the Phoenician army to defend Tyre.

27:11 Arvad. See note on vv. 5–9. Gammad. A place often identified as northern Syria.

27:12 Tarshish. This verse begins the description of the commercial glory of Tyre. Most likely this place refers to Tarshishah in southern Spain, a Phoenician colony famous for silver (Jer. 10:9).

27:13 Javan, Tubal, and Meshech. Javan was Ionia, a large area in Greece. The other two, in Asia Minor, may be the Tibarenoi and Moschoi mentioned by the writer Herodotus, or slave-trading cities called Tabal and Mushku by the Assyrians.

27:14 house of Togarmah. Beth-Togarmah is identified with Armenia in NE Asia Minor, which is modern Turkey.

27:15 Dedan. Probably Rhodes.

27:17 Minnith. An Ammonite town (Judg. 11:33).

27:18 Helbon. Today it is called Halbun, 13 mi. N of Damascus.

27:19 Dan. A Danite area is not meant; but translators are not sure which areas are designated by this and Javan. cassia. A perfume.

27:21 Kedar. Refers to nomadic Bedouin tribes.

27:22 Sheba and Raamah. These were cities in the SW extremity of Arabia (Gen. 10:7; 1 Chr. 1:9).

27:23 Haran, Canneh, Eden. All were Mesopotamian towns; Canneh may have been in northern Syria, the Calneh of Amos 6:2, or the Caino of Is. 10:9. Assyria…Chilmad. These were also in Mesopotamia.

27:25 ships of Tarshish. The large cargo carrying sea ships that sailed across the Mediterranean.

27:26, 27 the east wind broke. This pictures Tyre’s fall aptly as a shipwreck on the seas. The sea, the place of her glory, will be her grave. “The east wind” is a picture of Babylon in its power from the E (cf. 13:11–13).

27:28–35 the cry. This maintains the metaphor of Tyre as a ship and turns particularly to men lamenting her ruin, for their livelihood has been tied to the commerce she represents. Verses 30–32 describe common actions signifying mourning.

27:36 There will be some who scorn with malicious joy.

Ezekiel 28

28:1–19 This section concerning the king of Tyre is similar to Is. 14:3–23 referring to the king of Babylon. In both passages, some of the language best fits Satan. Most likely, both texts primarily describe the human king who is being used by Satan, much like Peter when Jesus said to him, “Get behind Me, Satan!” (Matt. 16:23). The judgment can certainly apply to Satan also.

28:2 to the prince of Tyre. Since “prince” is sometimes used to mean “the king” (37:24, 25), the “prince” in v. 2 is the “king” in v. 12, Itto-baal II. The prophet is dealing with the spirit of Tyre more than just the king. This prophecy is dated shortly before the siege of Tyre by Nebuchadnezzar (585–573 B.C.). I am a god. Many ancient kings claimed to be a god, and acted as if they were (v. 6). When this king claimed to be a god, he was displaying the same proud attitude as the serpent who promised Adam and Eve they could be like God (Gen. 3:5).

28:3–5 wiser than Daniel. This is said in sarcastic derision of the leader’s own exaggerated claims. Here is an indicator that Daniel, who had been captive for years in Babylon, had become well known.

28:6–10 strangers against you…aliens. The reference is to invading Babylonians, and later the Greeks. (cf. chap. 26). God was the true executioner.

28:11–19 This lament over “the king of Tyre” reached behind to the real supernatural source of wickedness, Satan. Cf. Matt. 16:21–23, where Peter was rebuked by the Lord, as under Satanic control and motivation.

28:12 the seal of perfection. The Lord led Ezekiel to address the king as the one to be judged, but clearly the power behind him was Satan. This phrase must be associated with Satan as one perfect in angelic beauty before he rebelled against God. But, it can also relate to “perfection” in the same context of Tyre’s enterprise, topmost in its trade to the ancient world (27:3, 4, 11), glorious in her seafaring efforts (27:24), and the crowning city (Is. 23:8), i.e., “perfect” as Jerusalem also is said to be (16:14; Lam. 2:15). Full of wisdom. This referred to Satan’s wisdom as an angel and to Tyre’s wisdom (skill) in trade (cf. 27:8, 9; 28:4).

28:13 You were in Eden. This could be Satan in the Garden of Eden (Gen. 3:1–15), or it might refer to Tyre’s king in a beautiful environment, a kind of Eden. Every precious stone. This depicts Satan’s rich investiture (Gen. 2:12), and/or Tyre’s king possessing every beautiful stone as Solomon had (1 Kin. 10:10). workmanship of your timbrels. This could refer both to Satan’s once being in charge of heavenly praise and to Tyre’s beautiful musical instruments used in celebration (26:13). you were created. Satan, however, is more likely to have such wealth and beauty, wisdom, and perfection at his creation than this earthly king would have at his birth.

28:14 anointed cherub. This refers to Satan in his exalted privilege as an angel guarding (i.e., covering) God’s throne, as cherubim guarded Eden (Gen. 3:24). Satan originally had continuous and unrestricted access to the glorious presence of God. I established you. This was true of both Satan, by God’s sovereign permission, and Tyre’s king. You were on the holy mountain. A high privilege is meant, whether referring to Satan before God in His kingdom (mountain, cf. Dan. 2:35), or Tyre’s monarch described in a picturesque analogy, as Assyria can be described as a cedar in Lebanon (31:3) to convey a picture of towering height.

28:15 perfect in your ways. This verse was not completely true of the king, but it was accurate of Satan before he sinned. Till iniquity was found in you. Satan’s sin of pride (cf. Is. 14:14; 1 Tim. 3:6) is in view here.

28:16 The description transitions to feature the king of Tyre, describing his demise, as he followed the pattern of Satan himself.

28:17–19 I laid you before kings. It would be difficult to relate this to Satan. The earthly king of Tyre, in his downfall, would be knocked or cast to the ground, cut down, and lie before the gaze of other kings. From Is. 23:17 there is the implication of a revival under Persian rule (Neh. 13:16). Two hundred and fifty years after Nebuchadnezzar, Tyre was strong enough to hold off Alexander for 7 years. The Romans made it a capital of the province. Gradually it disappeared and its location is not prominent.

28:21 Sidon. Sidon (vv. 20–24) is a sister seaport to Tyre in Phoenicia, 23 mi. N. Even in the time of the judges (Judg. 10:6), the corrupting influence of this place had begun. It was the headquarters for Baal worship.

28:22, 23 judgments in her. God is to bring bloodshed and pestilence on people there, probably at the time He brings an invasion against Tyre.

28:24 no longer…a pricking brier. This is a summary of the judgment scenarios so far revealed (chaps. 25–28). The enemies of Israel would be so devastated by God that 1) they would no longer be pestering Israel, and 2) they would see that the God who judges them is the true God of Israel.

28:25, 26 When I have gathered. In this brief excursus of hope, God promised to restore Israel to the land of Palestine (cf. chaps. 34, 36–39; Is. 65:21; Jer. 30–33; Amos 9:14, 15). This looks to Messiah’s earthly kingdom.

Ezekiel 29

29:1 the tenth year. 587 B.C. is the 10th year after Jehoiachin’s deportation. It is a year and two days after Nebuchadnezzar had come to Jerusalem (24:1, 2; 2 Kin. 25:1) and 7 months before its destruction (2 Kin. 25:3–8). This is the first of 7 oracles against Egypt (cf. 29:17; 30:1; 32:1; 32:17).

29:2 against all Egypt. Cf. Is. 19; Jer. 46:1–26. Egypt was to fall, even though it could be pictured as a water monster (vv. 3–5), a towering tree like Assyria (31:3), a young lion (32:2), and a sea monster (32:2–8). The judgment looks ahead to 570 B.C. when the Greeks of Cyrene defeated Pharaoh (Apries) Hophra and 568/67 B.C. when Babylon conquered Egypt.

29:3 great monster. Most likely the crocodile is the figure used for the king. Crocodiles were worshiped by the Egyptians, and lived in their rivers. “Rahab” is a general term used for a monster which often symbolized Egypt. See notes on Pss. 87:4; 89:10; Is. 30:7.

29:4 fish of your rivers. This figuratively represents the people who followed Pharaoh and who were a part of God’s judgment on Egypt as a whole (vv. 5, 6a).

29:6 a staff of reed. The Israelites had depended on Egyptians in military alliances as people lean on a staff that gives way, failing them. Egypt had betrayed the confidence of Israel as God said they would (cf. Jer. 17:5, 7). Because Israel never should have trusted Egypt does not lessen Egypt’s judgment.

29:9 The River. The Nile River was the water supply for all Egypt’s crops. See note on v. 19.

29:10 from Migdol to Syene. This covered the entirety of Egypt, since Migdol (Ex. 14:2) was in the N and Syene in the southern border of “Ethiopia.”

29:11, 12 uninhabited forty years. Although difficult to pinpoint, one possibility is that this period was when Babylon, under Nebuchadnezzar, reigned supreme in Egypt (vv. 19, 20), from ca. 568/67 B.C. to 525 B.C. until Cyrus gained Persian control.

29:13–16 I will gather the Egyptians. Egypt regained normalcy as is currently true, but never again reached the pinnacle of international prominence she once enjoyed.

29:17 the twenty-seventh year. This is 571/70 B.C. as counted from the captivity of Jehoiachin in 597 B.C., about 17 years after the prophecy in vv. 1–16.

29:18 labor…against Tyre. In ca. 585–573 B.C., Nebuchadnezzar besieged Tyre for 13 years before subduing the city (cf. Ezek. 26:1—28:19). Tyrians retreated to an island bastion out in the sea and survived, not giving Babylon full satisfaction in spoils (“wages”) equal to such long struggle.

29:19 I will give the land of Egypt. To make up for Babylon’s lack of sufficient reward from Tyre, God allowed a Babylonian conquest of Egypt in 568/67 B.C. Babylon’s army had worked as an instrument which God used to bring down Egypt.

29:21 I will cause the horn…to spring forth. Cf. 23:25, 26. God caused Israel’s power to return and restored her authority as the power in an animal’s horn (cf. 1 Sam. 2:1). Though other nations subdued her, her latter end in messianic times will be blessed. I will open your mouth. Most likely this refers to the day when Ezekiel’s writings would be understood by looking back at their fulfillment. His muteness had already ceased in 586/585 B.C. when Jerusalem fell (cf. 33:21, 22).

Ezekiel 30

30:3 the day of the LORD is near. This is a common expression for God’s judgment, especially His future judgment (cf. Joel 1:15; 2:1, 11; 3:14; Zech. 14:1; 1 Thess. 5:2; 2 Thess. 2:2; 2 Pet. 3:10). God’s judgment “day” for Egypt embraces a near fulfillment in Babylon’s 568/67 invasion (v. 10; 32:11), as well as the distant day of the Lord in the future tribulation period when God calls all nations to judgment (Dan. 11:42, 43). See note on Is. 2:12.

30:5 Ethiopia, Libya, Lydia. See notes on 27:10, 11 and 29:10. Chub. An unidentified nation, along with the “mingled people” and “men of the lands.” These also may have been mercenaries in Egypt’s army, like the previous ones in this verse.

30:6 Migdol…Syene. See note on 29:10.

30:8 helpers. All Egypt’s alliances and their arms will be useless in the day of God’s judgment.

30:9 Apparently, the Egyptians will flee the horrors to Ethiopia and increase that nation’s fear of its own inevitable judgment.

30:10, 11 Nebuchadnezzar was God’s instrument.

30:12 rivers dry. Apart from the Nile and its branches, Egypt was a barren desert. Her life depended on an annual inundation of the land by the flooding Nile.

30:14 Pathros. The large region S of Memphis. Zoan. This key city of the Nile Delta’s eastern portion was called Tanis by Greeks.

30:15 Sin. The name referred to ancient Pelusium, a key city at the tip of the Nile’s eastern arm near the Mediterranean Sea. Since “No” (Thebes) and “Sin” were at opposite borders of Egypt and so many cities are named, the passage speaks of judgment on the entire land.

30:17 Pi Beseth. The city was on the NE branch of the Nile where cats were mummified in honor of the cat-headed goddess, Ugastet.

30:18 Tehaphnehes. This city, named after the Egyptian queen, was a residence of the pharaohs.

30:20 the eleventh year. Ca. 587 B.C., counted from the deportation of Judah in 597 B.C.

30:21 I have broken the arm. God figuratively depicted His act of taking power from Egypt through Nebuchadnezzar, resulting in defeat and dispersion (vv. 23, 26).

30:22 break his arms. Both the defeat of Pharaoh Hophra (cf. Jer. 37:5ff.) and the earlier defeat of Pharaoh Necho at Carchemish (cf. 2 Kin. 24:7; Jer. 46:2) are in view.

30:26 People often don’t learn that God is Lord until judgment falls.

Ezekiel 31

31:1 the eleventh year. 587 B.C. Two months after the oracle of 30:20–26.

31:2–18 Whom are you like…? Ezekiel filled this chap. with a metaphor/analogy comparing Egypt to a huge tree that dominates a forest to a king/nation that dominates the world (cf. 17:22–24; Dan. 4:1–12, 19–27). He reasoned that just as a strong tree like Assyria (v. 3) fell (ca. 609 B.C.), so will Egypt (ca. 568 B.C.). If the Egyptians tend to be proud and feel invincible, let them remember how powerful Assyria had fallen already.

31:3 cedar in Lebanon. The trees were as high as 80 ft. and were an example of supreme power and domination, particularly the great cedars which grew in the mountains N of Israel.

31:8, 9 garden of God…trees of Eden. (36:35; Gen. 13:10; Is. 51:3; Joel 2:3). Since Assyria was in the area of the Garden of Eden, Ezekiel used the ultimate of gardens as a point of relative reference by which to describe tree-like Assyria.

31:10 Because you. Ezekiel shifted from the historical illustration of Assyria’s pride and fall to the reality of Egypt. God was using Assyria to teach the nations the folly of earthly power and might.

31:14–16 the Pit. The scene shifts from earth and the garden of God to the grave (cf. 32:18), as God again refers to the destruction of Assyria and all her allies (“all the trees,” “all that drink water”).

31:18 will you…be likened…? Egypt, like all the other great nations, including Assyria, will be felled by God.

Ezekiel 32

32:1 the twelfth year. 585 B.C., 12 years from the deportation of Judah in 597 B.C.

32:2 like a young lion. The picture describes Egypt’s deadly energetic stalking power in her dealings with other nations. She was also violent like the crocodile (cf. 29:3).

32:3–6 spread My net over you. God will entrap Egypt as a net ensnares a lion or crocodile, using many people (soldiers). Egyptians will fall, their corpses gorge birds and beasts, their blood soak the earth and waters.

32:7, 8 light. This is likely a reference to Pharaoh, whose life and power is extinguished, and all the rest of the leaders and people basking in his light are plunged into darkness.

32:11, 12 The sword of…Babylon. This is the definite identification of the conqueror, as in 30:10 when Nebuchadnezzar is actually named (cf. 21:19; 29:19; Jer. 46:26).

32:13, 14 With no men or beasts to stir up the mud in the Nile and its branches, the water will be clear and flow smoothly. Since the river was the center of all life, this pictures the devastation graphically.

32:17 the twelfth year. 585 B.C. reckoned from 597 B.C.

32:18 the famous nations. All other countries which have been conquered. the Pit. Refers to Sheol/grave (cf. 31:14–16).

32:19–21 The prophet followed Egypt and her people beyond the grave. The king of Egypt is addressed by the other nations in “hell,” taunting him as he is on the same level with them. This shows that there is conscious existence and fixed destiny beyond death. See Luke 16:19–31.

32:22 Assyria is there. The slain of several nations are pictured in the afterlife: Assyria (vv. 22, 23), Elam (vv. 24, 25), Meshech and Tubal (vv. 26–28; cf. 38:1, 2, and see notes there), and Edom (vv. 29, 30). Although mighty for a time on earth, the fallen lie as defeated equals in death, all conquered by God and consigned to eternal hell (v. 21).

32:31, 32 Pharaoh…comforted. A strange comfort coming from the recognition that he and his people were not alone in misery and doom.

Ezekiel 33

33:1–33 Again the word…came. This chap. is a transition between God’s judgments against Jerusalem and the nations (chaps. 1–32) and Israel’s bright future when she is restored to her land (chaps. 34–48). It provided God’s instructions for national repentance, and is thus the preface to the prophecies of comfort and salvation which follow (chaps. 34–39).

33:2–20 speak to…your people. This was given to prepare the exiles’ minds to look on the awful calamity in Jerusalem as a just act by God (cf. 14:21–23). He had faithfully warned, but they did not pay heed. Ezekiel had been forbidden to speak to his people from 24:26, 27, until Jerusalem was captured. Meanwhile, he had spoken to the foreign nations (chaps. 25–32).

33:2–9 watchman. Such men as Jeremiah and Ezekiel (cf. 3:16–21) were spiritual watchmen (33:7–9), warning that God would bring a sword on His people so that they had opportunity to prepare and be safe. This analogy came from the custom of putting guards on the city wall watching for the approach of danger, then trumpeting the warning. For the function of a watchman, cf. 2 Sam. 18:24, 25; 2 Kin. 9:17; Jer. 4:5; 6:1; Hos. 8:1; Amos 3:6; Hab. 2:1.

33:4 his blood…on his own head. Once the watchman did his duty, the responsibility passed to each person. See the notes on chap. 18, where each person is accountable for his own response to God’s warnings, whether to die in judgment or to live as one who heeded and repented. Ezekiel had been a very faithful and obedient “watchman.”

33:8, 9 his blood I will require. A prophet who sounded the warning of repentance for sin was not to be judged (v. 9), but the one who failed to deliver the message was held accountable (v. 8). This referred to unfaithfulness on the part of the prophet for which he bore responsibility and was chastened by God. See the notes on chap. 18 and Acts 20:26.

33:10–11 how can we then live? The Israelites reasoned that if they were liable to death in judgment that was inevitable, they were in a hopeless condition and had no future. God replied that He had no pleasure in seeing the wicked go into death for their sin, but desired them to repent and live (cf. 2 Pet. 3:9). The divine answer to the human question is “Repent and be saved!” (cf. 18:23, 30–32). Here was a blending of compassion with the demands of God’s holiness. Repentance and forgiveness were offered to all.

33:12–20 See notes on 18:19–29. One of the basic principles of God’s dealing with His people is presented here: judgment is according to personal faith and conduct. The discussion is not about eternal salvation and eternal death, but physical death in judgment for sin which, for believers, could not result in eternal death. The righteous behavior in v. 15 could only characterize a true believer, who was faithful from the heart. There is no distinction made as to the matter of who is a true believer in God. There is only a discussion of the issue of behavior as a factor in physical death. For those who were apostate idolaters, physical death would lead to eternal death. For believers who were lovers of the true God, their sin would lead only to physical punishment (cf. 1 Cor. 11:28–31; 1 John 5:16, 17). “Righteous” and “wicked” are terms describing behavior, not one’s position before God. It is not the “righteousness of God” imputed as illustrated in the case of Abraham (Gen. 15:6; Rom. 4:3–5), but rather one’s deeds that are in view (vv. 15–19).

33:17, 20 not fair. They blamed God for their calamities when actually they were being judged for their sins.

Ezek. 33:20

Ezekiel’s Temple

33:21 “The city has been captured!” A fugitive or fugitives (the Heb. could be a collective noun) who escaped from Jerusalem reached Ezekiel with the report on Jan. 8, 585 B.C., almost 6 months after the fall on July 18, 586 (Jer. 39:1, 2; 52:5–7). Ezekiel 24:1, 2 and 33:21 show a 36 month span from the outset of the siege on Jan. 15, 588, to the report in 33:21.

33:22 opened my mouth. God exercised control over the mouth of Ezekiel (see note on 3:26, 27).

33:23–29 There is no date attached to the prophecies from 33:23—39:29, but the first message after the fall of Jerusalem was a rebuke of Israel’s carnal confidence. This prophecy was against the remnant of Judah who remained in the Land of Promise after the fall of Jerusalem. Ezekiel warns the survivors that more judgment will come on them if they do not obey God. By some strange reasoning, they thought that if God had given the Land to Abraham when he was alone, it would be more securely theirs because they were many in number, a claim based on quantity rather than quality (v. 24). But judgment will come if they turn and reject God again (vv. 25–29).

33:30–33 Here was a message to exiles, who had no intention of obeying the prophet’s messages. They liked to listen, but not apply the prophet’s words. They finally knew by bitter experience that he had spoken the truth of God. The people appreciated the eloquence of Ezekiel, but not the realty of his message.

Ezekiel 34

34:1 From this chap. on, Ezekiel’s messages are mostly comforting, telling of God’s grace and faithfulness to His covenant promises.

34:2 prophesy against the shepherds. The reference was to preexilic leaders such as kings, priests, and prophets, i.e., false ones who fleeced the flock for personal gain (vv. 3, 4) rather than fed or led righteously (as 22:25–28; Jer. 14, 23; Zech. 11). This stands in contrast to the Lord as Shepherd in Pss. 23; 80:1; Is. 40:11; Jer. 31:10; Luke 15:4, 5; John 10:1ff.

34:5 food for all the beasts. The beasts pictured nations that prey on Israel (cf. Dan. 7:3–7), though it could possibly include actual wild beasts, as in 14:21. Cf. 34:25, 28 and see notes there.

34:9, 10 This was no idle threat, as proven by the case of King Zedekiah (cf. Jer. 52:10, 11).

34:11 I…will search. God, the true Shepherd, would search out and find His sheep in order to restore Israel to their land for the kingdom which the Messiah leads (vv. 12–14).

34:12 a cloudy and dark day. This refers to the “day of the Lord” judgment on Israel (cf. Jer. 30:4–7).

34:12–14 Here is the promise of a literal regathering and restoration of the people of Israel to their own land from their worldwide dispersion. Since the scattering was literal, the regathering must also be literal. Once they are regathered in Messiah’s kingdom, they will no longer want (vv. 15, 16).

34:15, 16 I will feed My flock. In contrast to self-indulgent leaders who took advantage of the sheep, God will meet the needs of His sheep (people). This is clearly reminiscent of Ps. 23 and will be fulfilled by the Good Shepherd (John 10:1ff.), who will reign as Israel’s Shepherd.

34:17–22 judge between. Once He has judged the leaders, God will also judge the abusive members of the flock as to their true spiritual state. This passage anticipates the judgment of the people given by Jesus Christ in Matt. 25:31–46. The ungodly are known because they trample the poor. The Lord alone is able to sort out the true from the false (cf. parables of Matt. 13), and will do so in the final kingdom.

34:23 one shepherd…David. This refers to the greater One in David’s dynasty (cf. 2 Sam. 7:12–16), the Messiah, who will be Israel’s ultimate king over the millennial kingdom (Jer. 31:10–12; Jer. 30:9; Hos. 3:5; Zech. 14:9). The Lord in v. 24 is God the Father.

34:24 a prince. The word can at times be used of the king himself (37:25; cf. 28:2, 12), as here.

34:25 covenant of peace. Refers to the New Covenant of Jer. 31:31–34 (cf. 37:26) in full operation during the millennial kingdom. wild beasts. This refers to actual animals that will be tamed in the kingdom, see Is. 11:6–9; 35:9 and Hos. 2:18.

34:26 My hill. A reference to Jerusalem and Zion in particular, where the Jews will come to worship the Lord. showers of blessing. Cf. the “times of refreshing” in Acts 3:19, 20, when the curses of Deut. 28:15–68 are lifted.

34:27 The faithfulness of the Land is also indicated in Amos 9:13.

34:28, 29 no longer be a prey. God will stop other nations from subjugating the people of Israel.

34:30 I…their God. An oft-repeated OT theme (cf. Gen. 17:7, 8). This speaks of the ultimate salvation of Israel as in Rom. 11:25–27.

Ezek. 34:30

Millennial Sacrifices

Levitical | Millennial*
1. Burnt—Lev. 1:3-17 | 1. Burnt—Ezek. 40:39
2. Grain—Lev. 2:1-16 | 2. Grain—Ezek. 45:15
3. Peace—Lev. 3:1-17 | 3. Peace—Ezek. 45:15
4. Sin—Lev. 4:1-35 | 4. Sin—Ezek. 40:39
5. Trespass—Lev. 5:1-6:7 | 5. Trespass—Ezek. 40:39
6. Drink—Lev. 23:13, 37 | 6. Drink—Ezek. 45:17

* Is. 56:7, 66:20-23; Jer. 33:18 further confirm the burnt and grain offerings.

Ezekiel 35

35:2 against Mount Seir. Cf. Is. 21:11, 12; Jer. 49:7–22; Amos 1:11, 12; Obadiah. This is another name for Edom (cf. v. 15; Gen. 32:3; 38:6), also threatened with judgment in 25:12–14 (see notes there). Edom was considered Israel’s most inveterate and bitter enemy (cf. Ps. 137:7; Mal. 1:2–5) and was located E of the Arabah from the Dead Sea to the Gulf of Aqabah. The main cities were Teman and Petra, now in ruins.

35:3, 4 This prediction (cf. vv. 6–9) came to pass literally, first by Nebuchadnezzar and later in 126 B.C. by John Hyrcanus. There is no trace of Edomites now, though their desolate cities can be identified as predicted by Obadiah (Obad. 18) and Jeremiah (Jer. 49:13). Cf. vv. 6–9.

35:5 Because. God will judge Edom because of 1) her perpetual enmity against Israel since Esau’s hatred of Jacob (Gen. 25–28), and 2) Edom’s spiteful bloodshed against the Israelites trying to escape the Babylonians in 586 B.C.

35:10 Because. A further reason for Edom’s doom is her design to snatch control of the territory occupied by “two nations,” i.e., Israel (N) and Judah (S). They plotted to take over these nations for their own gain (v. 12), but were prevented and destroyed because “the LORD was there.”

35:11, 12 anger…envy…blasphemies. Here were more reasons for Edom’s destruction.

35:13 you…boasted against Me. Still another reason for judgment was Edom’s proud ambitions that were really against God (cf. v. 10, “although the LORD was there”).

35:15 As you rejoiced. This final reason for doom was Edom’s joy over Israel’s calamity. they shall know. The ultimate aim in Edom’s judgment is that “the whole earth” may know He is the Lord and see His glory. Sadly, sinners find this out only in their own destruction. Cf. Heb. 10:31.

Ezekiel 36

36:1 This chap. presents the prerequisite regeneration which Israel must experience before they can nationally enter into the promised blessings. This chap. must be understood to speak of a literal Israel, a literal land, and a literal regeneration, leading to a literal kingdom under Messiah. prophesy to the mountains. Cf. vv. 1, 4, 6, 8. Ezekiel addresses Israel’s mountains, as symbolic of the whole nation. He promises: 1) to give these mountains again to dispersed Israel (v. 12); 2) to cause fruit to grow on them (v. 8); 3) to rebuild cities and to multiply people there (v. 10); and 4) to bless in a greater way than in the past (v. 11). This promise can only be fulfilled in future millennial blessing to Israel that she has not yet experienced, because it includes the salvation of the New Covenant (vv. 25–27, 29, 31, 33).

36:2–15 This section continues the prophecy against Edom from chap. 35.

36:2 Because the enemy has said. God will restore these areas to Israel which their enemies claim to possess (cf. Gen. 12:7). They will pay for their spite against Israel.

36:7 raised My hand in an oath. God testifies, as a formal pledge, that He will bring a turnabout in which the nations that seized the land will be shamed.

36:8–15 Israel’s land will be productive (vv. 8, 9), populated (vv. 10, 11), and peaceful (vv. 12–15). These features will be fully realized in the Messiah’s kingdom. The return from Babylon was only a partial fulfillment and foreshadowing of the fullness to come in the future kingdom.

36:16–19 Ezekiel gives a backward look to underscore why Israel had suffered the past judgments by the Lord. It was because the Jews had “defiled” their land by their sins that the Lord purged it. He likened such a defilement to a menstrual condition (v. 17).

36:20 they profaned My holy name. Even in dispersion, Israelites tainted God’s honor in the sight of the heathen, who concluded that the Lord of this exiled people was not powerful enough to keep them in their land.

36:21–23 for My holy name’s sake. Restoring Israel to the land that God pledged in covenant (Gen. 12:7) will sanctify His great name, and move other peoples to “know that I am the LORD.” This glory for God is the primary reason for Israel’s restoration (cf. v. 32).

36:24 bring you into your own land. God assured Israel that He will bring them out of other lands back to the Promised Land (v. 24), the very land from which He scattered them (v. 20). It is the same “land that I gave to your fathers” (v. 28), a land distinct from those of other nations (v. 36), and a land whose cities will be inhabited by those who return (vv. 33, 36, 38). The establishment of the modern state of Israel indicates this has initially begun.

36:25–27 I will cleanse you. Along with the physical reality of a return to the Land, God pledged spiritual renewal: 1) cleansing from sin; 2) a new heart of the New Covenant (cf. Jer. 31:31–34); 3) a new spirit or disposition inclined to worship Him; and 4) His Spirit dwelling in them, enabling them to walk in obedience to His word. This has not happened, because Israel has not trusted Jesus Christ as Messiah and Savior, but it will before the kingdom of Messiah (cf. Zech. 12–14; Rom. 11:25–27; Rev. 11:13).

36:25–31 This section is among the most glorious in all Scripture on the subject of Israel’s restoration to the Lord and national salvation. This salvation is described in v. 25 as a cleansing that will wash away sin. Such washing was symbolized in the Mosaic rites of purification (cf. Num. 19:17–19; Ps. 119:9; Is. 4:4; Zech. 13:1). For the concept of sprinkling in cleansing, see Ps. 51:7, 10; Heb. 9:13; 10:22. This is the washing Paul wrote of in Eph. 5:26 and Titus 3:5. Jesus had this very promise in mind in John 3:5.

What was figuratively described in v. 25 is explained as literal in vv. 26, 27. The gift of the “new heart” signifies the new birth, which is regeneration by the Holy Spirit (cf. 11:18-20). The “heart” stands for the whole nature. The “spirit” indicates the governing power of the mind which directs thought and conduct. A “stony heart” is stubborn and self-willed. A “heart of flesh” is pliable and responsive. The evil inclination is removed and a new nature replaces it. This is New Covenant character as in Jer. 31:31-34.

The Lord will also give His “Spirit” to the faithful Jews (cf. 39:29; Is. 44:3; 59:21; Joel 2:28, 29; Acts 2:16ff.). When Israel becomes the true people of God (v. 28), the judgment promise of Hosea 1:9 is nullified. All nature will experience the blessings of Israel’s salvation (vv. 29, 30). When the Jews have experienced such grace, they will be even more repentant—a sign of true conversion (v. 31).

Ezekiel profoundly proclaims the doctrines of conversion and spiritual life. He includes forgiveness (v. 25), regeneration (v. 26), the indwelling Holy Spirit (v. 27), and the responsive obedience to God’s law (v. 27). These are all clearly presented as he prophesies Israel’s conversion. As a nation, they will truly know their God (v. 38), hate their sin (vv. 31, 32), and glorify their Savior (v. 32).

36:32 Not for your sake. God’s glory and reputation among the nations, not Israel’s, causes this restoration to be promised (cf. Ps. 115:1; Acts 5:41; Rom. 1:5; 3 John 7).

36:35 the garden. Millennial conditions will be similar (not identical) to those in Eden (cf. 47:1–12; Is. 35:1, 2; 55:13; Zech. 8:12).

36:37 inquire of Me to do this. God will sovereignly work this return/renewal, yet give Israelites the human privilege of praying for it to be realized. This prophecy was to stir up the people’s prayers.

36:37, 38 increase their men. There will be an increase in the population during the Millennium. When the male population came to Jerusalem, they brought vast numbers of animals for sacrifice. That was small compared to future kingdom conditions.

Ezekiel 37

37:1 brought me…in the Spirit. 37:1–14 involves another vision. God does not change Ezekiel’s location but gives him a vivid inward sense that he has been taken to a valley “full of bones.” (For other visions, cf. 1:1—3:15; 8:1–11:24; 40:1–48:35.) This passage, part of a series of revelations received during the night before the messenger came with the news of the destruction of Jerusalem, was to ease the gloom of the people. in the midst of the valley. It no doubt represents the world area wherever Israelites were scattered (cf. v. 12).

37:2 very dry. This pictures the dead nation lifeless, scattered, and bleached, just as a dry tree (17:24) pictures a dead nation, to which only God can give life.

37:3 “…can these bones live?” The many dry bones (v. 2) picture the nation Israel (v. 11) as apparently dead in their dispersion, and waiting for national resurrection. The people knew about the doctrine of individual resurrection, otherwise this prophecy would have had no meaning (cf. 1 Kin. 17; 2 Kin. 4; 13:21; Is. 25:8; 26:19; Dan. 12:2; Hos. 13:14).

37:4–6 Prophesy to these bones. Ezekiel is to proclaim God’s pledge to reassemble Israelites from the world and restore the nation of Israel to life (v. 5) and give them His Spirit (v. 14) in true salvation and spiritual life. Clearly, God is promising the resurrection of the nation of Israel and its spiritual regeneration (cf. 36:25–27).

37:7–10 In the vision, Ezekiel did as he was told and the dead bones became a living nation (v. 10).

37:11–13 This is the key to the interpretation of the vision. It is the resurrection and salvation of Israel.

37:14 I will put My Spirit in you. See note on 36:25–27. performed it. God’s reputation is at stake in the restoration and regeneration of Israel into the Land. He must do what He promised so all know that He is Lord.

37:15–23 The vision ended and Ezekiel was given an object lesson which his people observed (vv. 18, 20). This drama of uniting two sticks offered a second illustration that God will not only regather Israelites to their land, but will for the first time since 931 B.C. (the end of Solomon’s reign, 1 Kin. 11:26–40) restore union between Israel and Judah (vv. 19, 21, 22) in the messianic reign (cf. Is. 11:12, 13; Jer. 3:18; Hos. 1:11).

Ezek. 37:20

The Holy District

37:21–23 God made 3 promises that summarized His future plans for Israel: 1) restoration, v. 21; 2) unification, v. 22; and 3) purification, v. 23. These promises bring to fulfillment: 1) the Abrahamic Covenant (cf. Gen. 12); 2) the Davidic Covenant (2 Sam. 7); and 3) the New Covenant (cf. Jer. 31), respectively.

37:22 one king. This leader (cf. vv. 24, 25) is the Messiah-King-Shepherd often promised for David’s dynasty (34:23, 24; Jer. 23:5–8; 30:9; Dan. 2:35, 45; 7:13, 14, 27), who is the one king of Zech. 14:9 (cf. Matt. 25:31, 34, 40).

37:23 cleanse them. This is provided by the provisions of the New Covenant (cf. 36:27; 37:14; Jer. 31:31–34).

37:24, 25 David. This is to be understood as Jesus Christ the Messiah, descendant of David (cf. 2 Sam. 7:8–17; Is. 7:14; 9:6, 7; Mic. 5:2; Matt. 1:1, 23; Luke 1:31–33).

37:25 land that I have given to Jacob. It is natural to see this physical land, so clarified, as the very land God gave to Abraham, Isaac, and Jacob (Gen. 12:7; 26:24; 35:12).

37:26 covenant of peace. Cf. 34:25. This is the New Covenant in full force. Israel has never yet been in a state of perpetual salvation peace; this awaits fulfillment in the future kingdom of the Messiah who is the “Prince of Peace” (Is. 9:6). an everlasting covenant. The everlasting nature of the Abrahamic (cf. Gen. 17:7), Davidic (2 Sam. 23:5), and New (Jer. 50:5) Covenants are joined together in the redeemed who experience the millennial kingdom “forever” (used 4 times in vv. 25–28). The Heb. word for “everlasting” may refer to a long time or eternity. It is also true that these covenants will continue to be fulfilled after the Millennium in the eternal state. My sanctuary. The Spirit of God begins to prepare for the great reality that God will have a sanctuary in the midst of His people and will dwell with them (cf. Zech. 6:12, 13). God promised to dwell with man on earth (47:1–12). This has been God’s desire in all epochs: 1) before Moses (Gen. 17:7, 8); 2) in the Mosaic era (Lev. 26:11–13); 3) in the church era (1 Cor. 3:16; 6:19); 4) in the Millennium (Ezek. 37:26–28); and 5) in eternity future (Rev. 21:3).

37:27 Paul quotes this in 2 Cor. 6:16.

Ezek. 37:28

Millennial Feasts

Levitical | Millennial
1. N/A | 1. New Year—Ezek. 45:18-20
2. Passover—Lev. 23:5 | 2. Passover—Ezek. 45:21-24
3. Unleavened Bread—Lev. 23:6-8 | 3. Unleavened Bread—Ezek. 45:21-24
4. Pentecost—Lev. 23:9-22 | 4. N/A
5. Trumpets—Lev. 23:23-25 | 5. N/A
6. Atonement—Lev. 23:26-32 | 6. N/A
7. Tabernacles—Lev. 23:33-44 | 7. Tabernacles—Ezek. 45:25

Ezekiel 38

38:1—39:29 These chaps. tell of a coming northern confederacy of nations who will invade the Promised Land.

38:2 against Gog. This name is found in 1 Chr. 5:4. The LXX used “Gog” to render names such as Agag (Num. 24:7) and Og (Deut. 3:1), possibly showing that though it was a proper name, it came to be used as a general title for an enemy of God’s people. “Gog” most likely carries the idea “high” or “supreme one,” based on the comparison in Num. 24:7. It refers to a person, described as a “prince” from the land of Magog, who is the final Antichrist. See note on Rev. 20:8, where Gog and Magog are referred to again. These titles are used there symbolically of the final world uprising against Jerusalem, its people and Messiah King. This attack comes not just from the N but the 4 corners of the world, as a world of sinners at the end of the 1,000 year kingdom come to fight the saints in the “beloved city” of Jerusalem. On that occasion, there is only one weapon used—divine fire. This is the climax to the last battle with Satan and his armies, whose eternal destiny is set. It is followed by the final judgment of all the ungodly before the Lord (Rev. 20:11–15) and the creation of the eternal, sinless state (Rev. 21:1). See notes on chap. 39. Magog. Some see this people as derived from Japheth (Gen. 10:2), later called the Scythians. Others propose a people in SE Anatolia, later known as Asiatic people such as the Mongols and Huns. Others see Magog as an overall term for barbarians, N of Palestine, around the Caspian and Black Seas. the prince of Rosh, Meshech, and Tubal. Should be translated “chief prince of Meshech and Tubal…” because: 1) Rosh (more than 600 times) in the Heb. OT is an adjective, “chief,” often in references to the “chief priest” (2 Kin. 25:18); 2) most ancient versions took it to mean “chief “ or “head”; and 3) in all places other than chaps. 38 and 39 where both Meshech and Tubal are mentioned, Rosh is not listed as a third people (27:13; 32:26; Gen. 10:2; 1 Chr. 1:5). This is also descriptive of the Antichrist, who rises to world dominance in the coming time of tribulation (cf. Dan. 9:24–27; 11:36–45; Rev. 13:1–17; 19:20). Meshech, and Tubal. Two peoples were recognized in ancient Assyrian monuments: one called Mushki (Mushku) and the other Tubali (Tabal). Both were in Asia Minor, the area of Magog, modern-day Turkey. Summing up, a chief prince, who is the enemy of God’s people, will lead a coalition of nations against Jerusalem. The details of this enemy force and its destruction are given by Ezekiel in the rest of chaps. 38, 39.

38:4 I will…lead you out. Just as God used Assyria (Is. 8) and Babylon (21:19) as human invaders for His judgments, He aims to use this army. In this case, He brings the invader to Palestine so that He may visit judgment (v. 8) on the invader itself (38:18–23; 39:1–10). He thus uses the language of hooks in the jaws, as in judging Egypt (29:4). From the aggressors’ perspective, they think that it is their plan only to seize the spoil which draws them to Palestine (vv. 11, 12).

38:5 Persia, Ethiopia, and Libya. The invasion involves a coalition of powers from the E and S of Palestine. Persia is modern Iran, Libya is in N Africa, W of Egypt; and Ethiopia is S of Egypt.

38:6 Gomer. Today the area is Armenia, which also was known as Cappodocia, having a people called Gomer in Assyrian inscriptions. Togarmah. Today’s eastern Turkey (see note on 27:14).

38:7, 8 This is the great time of Israel’s cleansing, salvation, and spiritual life (cf. 39:22, 27, 28; Zech. 12:10—13:9), getting them ready for Messiah’s return and kingdom (Zech. 14).

38:8 In the latter years. In the context of Israel’s restoration (Ezek. 34–39), the invader will make its final bid for the Land. those brought back from the sword. This refers to Israelites who have been returned to their land, after the sword had killed or scattered many of their people. The Heb. word for “brought back” means “to return” or “restore” (Gen. 40:13; 41:13). gathered. This word also frequently refers to God’s final regathering of Israel (37:21; Is. 11:12; 43:5; Jer. 32:37). It has begun historically and will continue until the latter days. In the final millennial kingdom, there will occur the full and spiritual regathering, when all Israel is saved to enter their promised kingdom (cf. Zech. 12–14; Rom. 11:25–27). dwell safely. This term occurs in several contexts devoted to the Israelites’ blessed estate after God has brought them back to their land (28:26; 34:25, 28; 39:26; Jer. 32:37; Zech. 14:11).

38:9 You will ascend. The time of the invasion is best understood as the end of the future tribulation period of 7 years. Israel will have been under a false peace in treaty with the Antichrist (Dan. 9:27; 11:22, 24), before he turns on them in the “abomination of desolation” (Dan. 9:27; Matt. 24:15). The false peace will end in hostility lasting to the completion of the 7 years (Zech. 14:1–3). When this final war occurs (cf. Rev. 16:12–16), Christ will ultimately conquer the beast, the false prophet, and all the ungodly forces (Rev. 19:11–21) in order to establish His millennial kingdom (Rev. 20:1–10).

38:10–13 This describes the peace in Israel during the period of Antichrist’s short-lived treaty with them (Dan. 9:27) in the first half of Daniel’s 70th week. References to “unwalled villages,” refer to that period of 3½ years when Israel is secure under the protection of the world-ruling “prince that shall come,” called Antichrist (cf. Dan. 9:27). After Antichrist turns on Israel, there is an escalation of hostility until the end of the 7 year time when this great force comes to plunder Jerusalem and the Promised Land (v. 12).

38:12 to take plunder…booty. Antichrist takes over the world for his own power and possession. The wealth of his empire is described in Rev. 18.

38:13 Dedan, Tarshish. See note on Jon. 1:3.

38:15 riding on horses. These could be actual horses used in war, if tribulation judgments (seals, trumpets, vials) in Rev. 6–16 have dealt drastic blows to industries producing war vehicles and weaponry. Or, some see horses and weapons here (39:3, 9) being used symbolically to represent meaning which would be easy to grasp in Ezekiel’s day, but which would be fulfilled in the future time with different war forms suitable to that time.

38:16 that the nations may know Me. The phrase, frequent in Ezekiel, is part of the theme to glorify God and show His sovereign power (cf. Introduction: Historical and Theological Themes). God is the victor, who will be “hallowed” by fire (cf. v. 19).

38:17 Are you he…? See notes on 38:2. This refers to the general references to this time and the participants (cf. Joel 3:9–17; Amos 5:11, 12; Zeph. 3:8). Even Daniel (Dan. 2:41–44) referred to this time at least 3 decades prior to Ezek. 38. The nature of the question presupposes that the previous generalities are now being particularized in the person of Gog.

Ezek. 38:17

The Restoration of the Land

The millennial allotments of land to the tribes of Israel.

38:18–23 My fury will show. God’s patience will be exhausted with the repeated attempts to annihilate Israel since the “abomination” by Antichrist (Dan. 9:27; Matt. 24:15), and He will employ a great earthquake in Israel; panic will seize the invading soldiers (v. 21) who will turn and use their weapons against one another (cf. 2 Chr. 20:22, 23). He will further decimate the ranks by pestilence, a deluge of rain, large hailstones, plus fire and brimstone. The descriptions here are identical to that of the last half of the 7 year tribulation in Rev. 6:12–17; 11:19; 16:17–21; 19:11–21.

Ezekiel 39

39:1–10 I am against you. This scene of the army’s ruin adds detail to 38:18–23 such as: 1) the disarming of soldiers (v. 3); 2) their fall in death (vv. 4, 5); 3) the gorging of birds and beasts on the corpses (v. 4); 4) fire sent also on others besides the army (v. 6); and 5) burning of weapons by Israelites (vv. 9, 10).

39:9, 10 burn the weapons. There is enough equipment to provide fuel for 7 years.

39:9 seven years. A vast army (cf. “many,” 38:15) would have much weaponry, requiring 7 years to burn. Since this is likely at the end of the time of tribulation, synonymous with the battle of Armageddon (Rev. 16:16; 19:19–21), the burials would extend into the millennial kingdom.

39:11–16 give Gog a burial place. Israelites moving E from the Mediterranean, with the sea to their backs and the Jezreel Valley before them, bury bodies. Further, people in the whole land help in the interment, which consumes 7 months. The description fits the time after Christ’s Second Advent extending into the millennial era as those who go into His kingdom do the work (cf. Rev. 20:1–10).

39:11, 16 Hamon Gog. Lit. “the multitude of Gog.” In v. 16, a city in the area will be named Hamonah, “multitude” (cf. a similar idea in Joel 3:14).

39:17–20 Speak to…bird and…beast. God’s word summons carrion birds and carnivorous animals to consume the fallen flesh as described in Rev. 19:21.

39:17, 18 My sacrificial meal. Since God describes the feast by the imagery of a sacrificial meal, the warriors who fell (v. 19) are described figuratively in words such as rams and other animals used in sacrifice.

39:21–29 I will set My glory. God vanquishes Israel’s foes to show His glory so that His enemies and Israel will all know that He is the Lord (vv. 6, 22). This is Israel’s salvation spoken of in Zech. 12:10—13:9 and Rom. 11:25–27.

39:29 poured out My Spirit. God’s provision of His Spirit at the Second Advent complements the regathering (cf. 36:27; 37:14; Joel 2:28). The Gog and Magog assault in Rev. 20:7–9 at the end of the Millennium is another assault on Jerusalem patterned after certain images of the invasion here (chaps. 38, 39), but it is a distinct event one thousand years after the millennial kingdom begins. See note on Rev. 20:8, 9.

Ezekiel 40

40:1—48:35 Following this great battle at the end of the time of tribulation, this section provides explicit details concerning Christ’s millennial reign which follows, giving more detail about the 1,000 year kingdom than all other OT prophecies put together. It is the “holy of holies” among millennial forecasts. As has been done with the previous 39 chaps., this concluding portion will also be approached in a literal, historical manner which best serves the interpreter in all Scripture. In many ways these chaps. are the most important in the book since they form the crowning reality, the climax of Ezekiel’s prophecy and Israel’s restoration. The section includes: 1) the new temple (40:1–43:12); 2) the new worship (43:13–46:24); and 3) the new apportionment of the Land (47:1–48:35).

40:1 the twenty-fifth year. 573 B.C., in the first month of the ecclesiastical year, Nisan. The tenth day was the start of preparations for Passover.

40:2 In the visions of God He took me. Ezekiel 40–48 narrates another vision, as did 1:1—3:27; 8–11; and 37:1–14. The characterization of the prophecy as a vision in no way detracts from its literal reality any more than Ezekiel’s visions of Jerusalem’s sins, idolatry, and destruction did. into the land of Israel. The vision pertains to Israel, as did chaps. 1–24, 33, 34–39. a very high mountain. The mountain is not named; however, it is most likely Mt. Zion (cf. 17:22; 20:40; Is. 2:2; Micah 4:1), lifted up from its surroundings by a great earthquake (Zech. 14:4, 5, 10). like the structure…a city. God will be explaining details relating to Israel’s spiritual future (vv. 2, 4), so this must be the temple in particular and Jerusalem in general. This new and glorious temple will stand in contrast to the desecration and destruction of Solomon’s temple (chaps. 8–11).

40:3 a man. An angel conducted a tour of all the details shown to the prophet, appearing in the form of a man (e. g., Gen. 18; Ezek. 9), appearing like bright, gleaming bronze. He could be understood as the Angel of the Lord since he is called “LORD” (44:2, 5; see note on Ex. 3:2). His “line of flax” was for larger measurements, the “rod” for shorter ones (cf. Rev. 11:1; 21:5). In each case God measured what belongs to Him.

40:4 Declare…everything you see. Ezekiel 1–24 refers to Israel’s historical removal from her land; chaps. 25–32 to historical judgments against other nations; chap. 33 to a historical call to repentance and the fall of Jerusalem. So in chaps. 34–39, Israel’s literal, future return to the same Land as a reversal of the historical dispersion is the most natural way to interpret the chapters. Ezekiel 38, 39 describe a future, historical invasion of Israel and its aftermath during the time just before Messiah’s return. Therefore, chaps. 40–48 would then be thought to continue the historical, prophetic pattern, describing the millennial conditions after Messiah comes and destroys the ungodly (Rev. 19:11ff.), under which Israel will live and worship. Believing Gentiles will also be in the kingdom as sheep of the Great Shepherd (cf. Matt. 25:31–46), while all unbelievers are destroyed. Ezekiel is to write down all the details.

40:5 a wall all around. This outer wall is later described as a separation of the holy areas (42:20). the temple. See 1 Kin. 6, 7 to compare with details of Solomon’s temple. This could not be the heavenly temple since Ezekiel was taken to Israel to see it (v. 2). It could not be Zerubbabel’s temple since the glory of God was not present then. It could not be the eternal temple since the Lord and the Lamb are its temple (cf. Rev. 21:22). Therefore, it must be the earthly millennial temple built with all of the exquisite details that are yet to be outlined. measuring rod six cubits long…a handbreadth. The rod extended 6 royal (long) cubits of 21 in. for a total of 10.5 ft., each cubit being made up of a standard width of 18 in. and a handbreadth of 3 in.

40:6, 7 the gateway…east. The buildings of the E gate are first because this will be in the direct line of approach to the temple. Each opening was 10.5 ft. across. Chambers (rooms) in the wall are 10.5 x 10.5 ft. Precise measurements describe a literal temple, not a symbolic one.

40:8–16 The chambers described here are accommodations for the ministering priests and temple officers who care for the temple.

40:16 beveled window frames. Since they had no glass, these are lattices (cf. 41:16–26). on each gatepost…palm trees. These depict God’s desire for fruit in Israel. Palms are symbols of beauty, salvation, and triumph (cf. Zech. 14:16ff.; Rev. 7:9). Palms are on the inner court’s gateposts as well (v. 31).

40:17 the outer court. This court is farthest out from the temple proper and enclosed by the outer walls.

40:17–37 Here is a further blueprint for the temple area, with more precise measurements. The numbers 5, 25, 50 and 100 are frequently used. The sanctuary formed a square of some 500 cubits.

40:38–47 This section describes “chambers” for the priests, and raises the question of sacrifices in the millennial kingdom. They will exist as vv. 39–43 indicate, but will be no more efficacious then than they were in OT times. No sacrifice before or after Christ saves. They only point to Him as the one true Lamb who takes away sin. The Lord’s Supper is a memorial that looks back to Calvary and in no way diminishes the cross. Israel rejected their Messiah, but when they have received Him and are in His kingdom, they will have a memorial of sacrifices that point to Him. They will have missed the memorial of the Lord’s Supper, but will then have their own memorial sacrifices for 1,000 years.

40:39 burnt…sin…trespass offering. For OT background see 1) Lev. 1:1–17; 6:8–13; 2) Lev. 4:1–35; 6:24–30; and 3) Lev. 5:1—6:7; 7:1–10 respectively. Cf. Ezek. 43:18–27; 45:13–25; 46:1–15, 19–24.

40:41 tables on which they slaughtered. Four tables are on either side of the inner court’s N gate, used for commemorating the death of Christ by slaying burnt, sin, and trespass offerings.

40:44 singers. Provision is made for the praises of the redeemed in music.

40:46 sons of Zadok. Proper names tie the vision to historical reality, calling for literal interpretation. This Levitical family descended from Levi, Aaron, Eleazar and Phinehas (1 Chr. 6:3–8). In accord with God’s covenant with Phinehas (Num. 25:10–13), and because of Eli’s unfaithfulness (cf. 1 Sam. 1, 2) and Zadok’s faithfulness to David and Solomon (1 Kin. 1:32–40), Zadok’s sons serve as priests in the millennial temple. Other references to sons of Zadok are in 43:19; 44:15 and 48:11.

40:47 measured the court. The court around the temple was a square, around the square temple (41:1). The altar. This is the bronze altar where offerings occur. Cf. 43:13–27.

40:48, 49 vestibule. This refers to the temple porch and is similar to that of Solomon’s temple.

Ezekiel 41

41:1 into the sanctuary. Precise descriptions continue for the temple proper, its sanctuary or holy place (here called “tabernacle”), and side chambers for priests’ quarters (vv. 5–11). This chap. can be studied in the light of 1 Kin. 6, 7 to note differences from Solomon’s temple.

41:4 the Most Holy Place. The Holy of Holies, which the High-Priest entered annually on the Day of Atonement (cf. Lev. 16). These dimensions are identical to Solomon’s (1 Kin. 6:20), and twice those of the tabernacle in the wilderness.

41:5–11 This section describes the “wall” and “side chambers.”

41:12 building…at its western end. Beyond the western end of the temple proper was a distinct building with space that serves the temple, possibly housing supplies.

41:13 measured the temple. Cf. 40:47. It was about 175 ft. square.

41:15 galleries. These were terraced buildings with decorations (vv. 18–20).

41:18 cherubim and palm trees. Figures of angels (cf. chaps. 1, 10) with palms between them (possibly to depict life and fruitfulness of God’s servants) were on the walls of the temple proper and on the doors (v. 25). Each cherub (unlike that of chaps. 1, 10 which had 4 faces) had the face of a man and of a lion, possibly to represent the humanity and kingship of Messiah.

41:22 This was the altar of incense (cf. Ex. 30:1–3; 1 Kin. 7:48).

Ezekiel 42

42:3 gallery against gallery. Priestly rooms are described (vv. 3–12), situated along the S, N, and W walls of the sanctuary and Most Holy Place, in 3 stories. Priests eat the holy offerings (cf. Lev. 2:3, 10; 6:9–11; 10:12): and dress there (vv. 13, 14).

42:15–20 out through the gateway. The angel measured the height and thickness of the outside wall (40:5); then the outer court (40:6–27); next the inner court with the chambers (40:28—42:14); finally, the extent of all the temple buildings outside. Measurements of the outer wall, 500 rods each way, were approximately one mi. on each of the 4 sides. Much too large for Mt. Moriah, this scheme will require changes in the topography of Jerusalem, as Zechariah predicted (14:9–11).

Ezekiel 43

43:2 the glory of the God of Israel. In earlier chaps. of this prophecy, emphasis was given to the departure of God’s glory from the temple (see chaps. 8–11). Thus the Lord abandoned His people to destruction and dispersion. Here, in the millennial temple, the glory of God returns to dwell. His glory will be manifest in fullness in the future kingdom, after the Lord’s Second Advent, which is also to be glorious (Matt. 16:27; 25:31). Verses 1–12 describe God’s glorious entrance into the sanctuary. came from…the east. The glory had been in the tabernacle (Ex. 40:34, 35) and the temple (1 Kin. 8:10, 11), though not in Zerubbabel’s temple. Here, the Lord returns to be Israel’s King. The glory departed to the E from Israel (11:23) when God judged them, so the glory returns from the E when He has regathered them, and is restoring their worship.

43:3 like the…vision. This vision appearance of God to Ezekiel is glorious, just as the vision in chaps. 8–11, which pictures His coming, by angels, to judge Jerusalem (cf. 9:3–11; 10:4–7). like the vision…by the River Chebar. God’s appearance is also glorious as in the vision of 1:3–28. I fell on my face. Just as in the other visions of God’s glory (1:28; 9:8). Cf. Rev. 1:12–17.

43:5 the glory…filled the temple. The future kingdom glory of God will fill His temple (Zech. 2:5), as He filled the tabernacle (Ex. 40:34) and later Solomon’s temple (1 Kin. 8:11; Ps. 29:9).

43:7 the place of My throne. The King of Glory (Ps. 24:7–10) claims the millennial temple as His place to dwell. Cf. 1 Chr. 29:23; Zech. 6:13. There will be human, unresurrected people in the kingdom, who entered when Christ returned and destroyed all the wicked. They will worship at this actual temple.

43:8, 9 The future temple will be most holy, protected from 1) harlotry such as the Israelites had engaged in (2 Kin. 23:7) and 2) defiling tombs of kings that Israel had allowed in the sacred temple area (Ezek. 21:18).

43:10–12 Here is the key to the entire vision of chaps. 40–48. These glorious future plans show how much Israel forfeited by their sins. Every detail should produce repentance in Ezekiel’s hearers and readers.

43:13–27 the altar. The measurements of the altar of burnt offering are given in vv. 13–17, then the offerings are described (vv. 18–27). These offerings are not efficacious, nor were the OT sacrifices. They were all symbolic of death for sin. They do not take away sin (cf. Heb. 10:4). They were prospective; these will be retrospective.

43:19 a young bull for a sin offering. Exact offerings, in language just as definitive as the literal descriptions in Moses’ day, are also just as literal here. They are of a memorial nature; they are not efficacious any more than OT sacrifices were. As OT sacrifices pointed forward to Christ’s death, so these are tangible expressions, not competing with, but pointing back to the value of Christ’s completely effective sacrifice, once for all (Heb. 9:28; 10:10). God at that time endorsed OT offerings as tokens of forgiving and cleansing worshipers on the basis and credit of the great Lamb they pointed to, who alone could take away sins (John 1:29). The tangible expressions of worship, which the Israelites for so long failed to offer validly (cf. Is. 1:11–15), will at last be offered acceptably, then with full understanding about the Lamb of God to whom they point. The bread and the cup, which believers today find meaningful, do not compete with Christ’s cross but are tangible memorials of its glory. So will these sacrifices be. seed of Zadok. Cf. 40:46 and 44:10, and see notes there.

43:24 salt. Cf. Lev. 2:13. burnt offering. As the sin offering is a part of future millennial worship (v. 19), so there are other offerings also (cf. Lev. 1–7). The burnt offering, denoting full consecration to God is one; the peace offering expressing gratitude for peace with God in covenant bonds is another (v. 27).

43:25 without blemish. Commemorative of Christ’s unblemished perfection.

Ezekiel 44

44:1, 2 the outer gate…was shut. The Lord has returned from the direction in which He departed (10:18, 19). It is kept closed, in honor of the Lord’s glory having returned through it for the millennial worship and indicating that the Lord will not depart again as in chaps. 8–11 (cf. 43:1–5). This eastern gate of the temple should not be confused with the modern sealed eastern gate of the city (cf. 45:6–8).

44:3 the prince…may sit in it. The designation “prince” is used at least 14 times in chaps. 44–47. He is not the Lord Jesus Christ, but someone distinct from Him (cf. “eat bread before the LORD”); he has sins for which he offers sacrifice (45:22), and fathers sons (46:16–18). He cannot enter by the E gate which the Lord used, but he is allowed to come in and go out by the gate’s vestibule, and eat bread by the gateway. He cannot perform priestly duties (45:19) as Messiah will (cf. Ps. 110:4; Zech. 6:12, 13), and he must worship the Lord (46:2). Most likely “the prince” is one who is neither a priest nor the king, but rather one who administrates the kingdom, representing the King (the Lord Jesus Christ) on one hand, and also the princes (14:8, 9) who individually lead the 12 tribes. Possibly, he will be a descendant of David.

44:5–9 Mark well who may enter. Since the Lord’s glory fills the temple, it is sanctified (v. 4), and God is particular about what kind of people worship there. Sins of the past, as in chaps. 8–11, must not be repeated and if they are, will exclude their perpetrators from the temple. Only the circumcised in heart may enter (Deut. 30:6; Jer. 4:4; Rom. 2:25–29), whether of Israel or another nation (vv. 7, 9). Many other peoples than Jews will go into the kingdom in unresurrected bodies, because they have believed in Jesus Christ and were ready for His coming. They will escape His deadly judgment and populate and reproduce in the 1,000 year kingdom. Such circumcision pertains to a heart which is sincere about removing sin and being devoted to the Lord (cf. Jer. 29:13). In the Millennium, a Jew with an uncircumcised heart will be considered a foreigner (v. 9). “Uncircumcised in flesh” refers to sinners and “foreigner” identifies rejecters of the true God.

44:10 Levites…shall bear their iniquity. God makes distinctions. Levites in the line of those unfaithful in days before the judgment can minister in temple services but they cannot make offerings or enter the Most Holy Place (vv. 11–14). Only Zadok’s line can fulfill these ministries (vv. 15, 16). The reason for this is the value which God attaches to the faithfulness of Zadok in the past (1 Sam. 2:35; 2 Sam. 15:24ff.; 1 Kin. 1:32–40; 2:26–35). See note on 40:46.

44:16 My table. This is the altar of burnt offering (cf. 40:46; 41:22).

44:17–27 it shall be. Various standards govern priestly service, such as moderation (v. 20) and sobriety (v. 21). They will model holy behavior as they teach the people to live their lives set apart to God (vv. 23, 24). Minutia about dress (such as forbidding the uncleanness of sweat resulting from wearing wool), marriage (cf. Lev. 21:14), contact with dead bodies, etc. point more naturally to a literal fulfillment than to a generalized blurring of details in a symbolical interpretation.

44:28–31 I am their possession. As the priests had no possession in the Land when it was originally apportioned, so in the future God will be their portion.

Ezekiel 45

45:1–5 a district for the LORD. This sacred land, set apart at the heart (center) of Palestine, is separate from allotments designated for various tribes, seven to the N and five to the S (cf. chap. 48). Though the whole earth is the Lord’s (Ps. 24:1), this area is meaningful to Him in a special sense, as providing for special purposes which 45:2–8 goes on to define. This holy rectangle (8.5 mi. by 3.3 mi.) (vv. 1, 3) corresponds to 48:8–22, which describes this portion as between Judah to the N and Benjamin to the S extending from the Mediterranean E to the eastern border. It is the area for the priestly homes (v. 4) particularly, but is also for the benefit of all worshipers.

45:2 a…plot for the sanctuary. At the heart of the special allotment is the temple area (48:10), which serves all Israelite tribes, and also is the worship center for those of the whole world, who visit (Is. 4:2, 3; Zech. 14:16–19). It is one mi. square (cf. 42:15–20). As a center, not only for those in Palestine but for the world, the area is appropriately larger than past temples that served Israel.

45:5 to the Levites. Distinct from the land devoted to temple and priestly homes is another portion for Levites, who assist in temple service. This portion is also about 8.5 x 3.3 mi. and lies N of the temple/priest allotment. Cf. 48:13, 14 for more details.

45:6 property of the city. On the S of the central sanctuary plot is the city of Jerusalem with an area of about 8.5 x 1.65 mi. Cf. 48:15–20 for more details.

45:7 The prince shall have a section. See note on 44:3. This administrator of the kingdom under Christ will have his territory in two parts, one to the W and the other to the E of the temple/priest and city portions in vv. 1–6. Cf. 48:21, 22 for more details.

45:8 My princes shall no more oppress. God pledges a kingdom era free from civil leaders selfishly taking advantage of the people, i.e., seizing their land (cf. 22:27; Num. 36:7–9; 1 Kin. 21; Is. 5:8; Hos. 5:10; Mic. 2:1, 2). The princes most likely are the leaders of each tribe. No one will be deprived of his possession under Messiah’s rule.

45:9–12 The leaders of the land are urged to be thoroughly honest in their commercial dealings. This warning shows that there will be sin in the Millennium. The believing Jews who entered the 1,000 year reign of Christ on earth and inherited the promised kingdom will be fully human and capable of such sins. There also will be children who do not necessarily believe, as the final rebellion against King Messiah and His temple proves (cf. Rev. 20:7–9).

45:10 scales. Relates to selling by weight. ephah. Relates to selling by dry volume. bath. Relates to selling by liquid volume.

45:11 ephah. About .75 bu. bath. About 6 gal. homer. In liquid volume about 60 gal. and in dry volume about 7.5 bu.

45:12 shekel. By weight about .4 oz. made up of 20 gerahs (.02 oz./each). Sixty shekels (20+25+15) equal a “mina” or about 24 oz. (1.5 lbs.).

45:13–17 Here are the offerings for Israel’s prince (v. 16). Because of what the people will give him, he will provide for public sacrifices (v. 17).

45:13 They will give 1/60th of their grain.

45:14 kor. See note on homer in 45:11. They will give one percent of their oil.

45:15 They will give one lamb for every 200 in the flocks or one-half of one percent.

45:16, 17 prince. See note on 44:3.

45:17 feasts…New Moons…Sabbaths…appointed seasons. These will be discussed in notes on 45:18—46:15.

45:18–25 The annual feasts for the nations are outlined. The millennial feasts include 3 of the 6 Levitical feasts: 1) Passover; 2) Unleavened Bread; and 3) Tabernacles. Three Levitical feasts are not celebrated: 1) Pentecost; 2) Trumpets; and 3) Atonement. Most likely they are excluded because what they had looked forward to prophetically have been fulfilled and now serve no significant remembrance purpose such as Passover and Tabernacle will continue to provide.

45:18–20 atonement. The day of atonement is never mentioned, but God institutes a never-before-celebrated festival to start the “new year” with an emphasis on holiness in the temple. The first month, Abib, would be in Mar./Apr. The feast appears to last 7 days (v. 20). It indicates that there will be sin in the kingdom, committed by those who entered alive and their offspring.

45:21–24. Passover and Unleavened Bread are combined as in the NT and focus on remembering God’s deliverance of the nation from Egypt and Christ’s death providing deliverance from sin. They continue on into the Millennium as a week long feast of remembrance, which will serve much the same purpose then as the bread and cup do now (cf. Ex. 12–15 for details). The 3 annual pilgrimage feasts with required attendance under Mosaic legislation were: 1) Unleavened Bread, 2) Pentecost, and 3) Tabernacles (cf. Ex. 23:14–17; Num. 28:16—29:40; Deut. 16:1–17). They have been modified with the 3 in 45:18–25. Pentecost is replaced by the new feast of vv. 18–20. There are also portion differences from the Mosaic law (cf. Num. 28:19–21), plus the millennial offerings are richer and more abundant, in general.

45:22, 23 the prince. See note on 44:3. Here he sacrifices for his own sin.

45:24 hin. About one gal.

45:25 The Feast of Tabernacles continues on into the Millennium as confirmed by Zech. 14:16–21. This would be a remembrance of God’s sustaining provision in the wilderness. The seventh month, Tishri, would be in Sep./Oct. and this feast will last for one week, as do the previous two. The prince (“he,” v. 25) once again offers sacrifice.

Ezekiel 46

46:1–15 This section further discusses offerings and deals with: 1) Sabbath and New Moon (vv. 1–8); 2) appointed feast days (9–11); 3) voluntary offerings (v. 12); and 4) daily sacrifices (vv. 13–15). Cf. Num. 28:1–15 for a summary of former Mosaic details.

46:1 The gateway…shall be shut. Shutting the gate 6 days seems to serve the purpose of giving special distinction to the Sabbath and New Moon, when it is open and in use. Israel largely failed and was judged in ancient times in regard to these days (Jer. 17:22–27; cf. 2 Chr. 36:21). The Sabbath will be reinstated for a restored and regenerated Israel. Note here that modern day sabbatarians fail to realize that the Sabbath consisted of far more than just rest from labor, but included specific sacrifices. It is inconsistent to take one part of the Sabbath observance and discard the others.

46:2 The prince. See note on 44:3. He appears 5 times (vv. 2, 4, 8, 10, 12) in regard to sacrifices. He is to be an example of spiritual integrity to the people (cf. v. 10).

46:6, 7 New Moon. Israel’s calendar was lunar, so the feasts were reckoned according to the phases of the moon.

46:8 When the prince enters. He does not normally use the eastern gate itself, which is for the Lord (44:2). Rather, he enters and exits by the gate’s vestibule. However, v. 12 permits his use of the gate for free will offerings.

46:9 the people. The people’s entering and exiting for temple worship are to be done in an orderly flow to prevent congestion, since all will be present (cf. Deut. 16:16).

46:10–12 The prince. He sets the example of worship for the people.

46:13–15 daily. The testimony of the OT is that to remove the continual burnt offering meant an abolition of public worship (cf. Dan. 8:11–13; 11:31; 12:11).

46:16, 17 a gift. This explains inheritance laws governing the prince. A gift to one of his sons is permanent (v. 16), but a gift to a servant lasts only to the year of Jubilee, the 50th year (cf. Lev. 25:10–13), and then returns to him (v. 17).

46:17 the year of liberty. The year of Jubilee.

46:18 the prince shall not take any…inheritance. As in 45:8, 9, the prince is not to confiscate others’ property to enlarge his own holdings, as often occurred in Israel’s history when rulers became rich by making others poor (cf. 1 Kin. 21).

46:19–24 chambers. The priests’ kitchen chambers are convenient for managing their parts of the offerings and cooking sacrificial meals for worshipers, possibly close to the inner E gate. The “ministers of the temple” (v. 24) are not the priests, but temple servants.

Ezekiel 47

47:1–12 This section reinforces the constant emphasis of the prophets that in the final kingdom amazing physical and geographical changes will occur on the earth, and especially the land of Israel. This chap. deals mainly with changes in the water.

47:1, 2 water, flowing…east. A stream of water flows up from underneath the temple (cf. Joel 3:18), going E to the Jordan, then curving S through the Dead Sea area (vv. 7, 8). Zechariah 14:8 refers to this stream as flowing from Jerusalem to the W (Mediterranean Sea) as well as to the E (Dead Sea). Its origin coincides with Christ’s Second Advent arrival on the Mt. of Olives (cf. Zech. 14:4; Acts 1:11), which will trigger a massive earthquake, thus creating a vast E-W valley running through Jerusalem and allowing for the water flow. See note on Zech. 14:3, 4.

47:3–5 he measured. The escorting angel, wanting to reveal the size of the river, took Ezekiel, in the vision, to four different distances from the temple, where the stream was found to be at increasing depths until it was over his head. Cf. Is. 35:1–7, where the prophet says the “desert will blossom like a rose.”

47:7 very many trees. Lush growth from the river.

47:8 waters are healed. The flow E, then S, runs into the Dead Sea and renders good the salty water (more than 6 times as salty as the sea) that formerly would not support life because of its high mineral content. The Dead Sea is transformed into a “living sea” of fresh water.

47:9 multitude of fish. These fish are said to be the same kinds in the Mediterranean (v. 10), probably referring to volume rather than species, since the river and the Dead Sea are fresh water.

47:10 En Gedi. The site is on the Dead Sea’s W bank, about halfway along its length, near Masada. En Eglaim. Possibly it is Ein-Feska near Qumran at the northwestern extremity of the sea. Some argue for a site on the E bank, so that fishermen on both sides are in view.

47:11 swamps and marshes. This could supply salt for the temple offerings (cf. 43:24), as well as for food.

47:12 all kinds of trees. Cf. v. 7. The scene describes the blessing of returning to Eden-like abundance (Gen. 2:8, 9, 16). leaves…fruit. Cf. v. 7. The fruit is for food and the leaves serve a medicinal purpose, probably both in preventative and corrective senses. The fruit is perpetual, kept so by a continual and lavish supply of spring water from the temple.

47:13–23 These are the borders. The picture is that of an enlarged Canaan for all to inhabit. The boundaries are substantially larger than those given to Moses in Num. 34:1–15. Palestine, promised in God’s covenant with Abraham (v. 14; Gen. 12:7), has specific geographical limits within which Israel will finally occupy tribal areas which differ from the occupation in Joshua’s day (cf. Josh. 13–22). This is the complete fulfillment of the promise of the land in the Abrahamic Covenant.

47:13 Joseph…two portions. This is in keeping with the promise of Jacob to Joseph (Gen. 48:5, 6, 22; 49:22–26).

47:15–20 The borders of the millennial Promised Land are described 1) to the N (vv. 15–17); 2) to the E (v. 18); 3) to the S (v. 19); and 4) to the W (v. 20).

47:22 bear children. This reminds us that children will be born all through the 1,000 year rule of Messiah. Not all will believe and be saved, as evidenced by the final rebellion (cf. Rev. 20:8, 9).

47:23 stranger. This provision is in keeping with Lev. 19:34.

Ezekiel 48

48:1–7, 23–29 the tribes. The land pledged to each tribe within the total area described in 47:13–23 fulfills God’s promises to actually restore Israel’s people from around the world to the Promised Land just as they were actually scattered from it (28:25, 26; 34–37; 39:21–29; Jer. 31:33). Dan is first mentioned. Though omitted from the 144,000 in Rev. 7, probably because of severe idolatry, Dan is restored in grace.

48:8–22 the district. Already described in 45:1–8, this unique area includes land allotment for the sentry and the Zadokian priests (vv. 8–12); the Levites (vv. 13–14); the city (vv. 15–20); and the prince (vv. 21, 22).

48:30–35 These are the exits. Twelve city gates, 3 in each cardinal direction, bear the names of Israel’s tribes, one on each gate.

48:30 four thousand five hundred cubits. All 4 sides when added together equal 18,000 cubits (cf. v. 16), which is nearly 6 mi. around. Josephus, a Jewish historian, reported in the first century A.D. that Jerusalem was approximately 4 mi. in perimeter.

48:35 the name. The city is called YHWH Shammah, “The LORD is There.” The departed glory of God (chaps. 8–11) has returned (44:1, 2), and His dwelling, the temple, is in the very center of the district given over to the Lord. With this final note, all of the unconditional promises which God had made to Israel in the Abrahamic Covenant (Gen. 12); the Priestly Covenant (Num. 25); the Davidic Covenant (2 Sam. 7); and the New Covenant (Jer. 31) have been fulfilled. So this final verse provides the consummation of Israel’s history—the returned presence of God!

Ezekiel 1

1:1 a Ezek. 3:15, 23; 10:15

1:1 b Matt. 3:16; Mark 1:10; Luke 3:21; Acts 7:56; 10:11; Rev. 4:1; 19:11

1:1 c Ex. 24:10; Num. 12:6; Is. 1:1; 6:1; Ezek. 8:3; Dan. 8:1, 2

1:1 1 So with MT, LXX, Vg.; Syr., Tg. a vision

1:3 d 1 Kin. 18:46; 2 Kin. 3:15; Ezek. 3:14, 22

1:3 2 Or Babylonians, and so elsewhere in the book

1:4 e Is. 21:1; Jer. 23:19; 25:32; Ezek. 13:11, 13

1:4 f Jer. 1:14

1:5 g Ezek. 10:15, 17, 20; Rev. 4:6–8

1:5 h Ezek. 10:8

1:5 i Ezek. 10:14

1:7 j Dan. 10:6; Rev. 1:15

1:7 3 Lit. feet

1:8 k Ezek. 10:8, 21

1:9 l Ezek. 1:12; 10:20–22

1:10 m Ezek. 10:14; Rev. 4:7

1:10 n Num. 2:10

1:10 o Num. 2:3

1:10 p Num. 2:18

1:10 q Num. 2:25

1:11 r Is. 6:2; Ezek. 1:23

1:12 s Ezek. 10:11, 22

1:13 t Ps. 104:4; Rev. 4:5

1:14 u Zech. 4:10; (Matt. 24:27; Luke 17:24)

1:15 v Ezek. 10:9

1:16 w Ezek. 10:9, 10

1:16 x Dan. 10:6

1:18 y Ezek. 10:12; (Zech. 4:10); Rev. 4:6, 8

1:19 z Ezek. 10:16, 17

1:20 a Ezek. 10:17

1:20 4 Lit. living creature; LXX, Vg. spirit of life; Tg. creatures

1:21 5 See note at v. 20

1:22 b Ezek. 10:1

1:22 c Rev. 4:6

1:22 d Ezek. 10:1

1:22 6 Or expanse

1:22 7 So with LXX, Tg., Vg.; MT living creature

1:24 e Ezek. 3:13; 10:5

1:24 f Ezek. 43:2; Dan. 10:6; Rev. 1:15

1:24 g Job 37:4, 5; Ps. 29:3, 4; 68:33

1:26 h Ezek. 10:1

1:26 i Ex. 24:10, 16; Ezek. 8:4; 11:22, 23; 43:4, 5

1:26 j Ezek. 8:2

1:27 k Ezek. 8:2

1:28 l (Gen. 9:13); Rev. 4:3; 10:1

1:28 m Ezek. 3:23; 8:4

1:28 n Gen. 17:3; Ezek. 3:23; Dan. 8:17; Acts 9:4; Rev. 1:17

Ezekiel 2

2:1 a Dan. 10:11; Acts 9:6

2:2 b Ezek. 3:24; Dan. 8:18

2:3 c Ezek. 5:6; 20:8, 13, 18

2:3 d 1 Sam. 8:7, 8; Jer. 3:25; Ezek. 20:18, 21, 30

2:4 e Ps. 95:8; Is. 48:4; Jer. 5:3; 6:15; Ezek. 3:7

2:4 1 Lit. stiff-faced and hard-hearted sons

2:5 f Is. 6:9, 10; Ezek. 3:11, 26, 27; (Matt. 10:12–15; Acts 13:46)

2:5 g Ezek. 3:26

2:5 h Ezek. 33:33; (Luke 10:10, 11; John 15:22)

2:6 i Is. 51:12; Jer. 1:8, 17; Ezek. 3:9; Luke 12:4

2:6 j (2 Sam. 23:6, 7; Is. 9:18); Jer. 6:28; Ezek. 28:24; Mic. 7:4

2:6 k Ezek. 3:9; (1 Pet. 3:14)

2:6 l Ezek. 3:9, 26, 27

2:7 m Jer. 1:7, 17; (Ezek. 3:10, 17)

2:8 n Ezek. 3:1–3; Rev. 10:9

2:9 o Jer. 1:9; (Ezek. 8:3)

2:9 p Jer. 36:2; Ezek. 3:1; Rev. 5:1–5; 10:8–11

Ezekiel 3

3:1 a Ezek. 2:8, 9

3:3 b Jer. 15:16; Rev. 10:9

3:3 c Ps. 19:10; 119:103

3:6 d Jon. 3:5–10; Matt. 11:21

3:7 e John 15:20, 21

3:7 f Ezek. 2:4

3:7 1 Lit. strong of forehead

3:9 g Is. 50:7; Jer. 1:18; Mic. 3:8

3:9 h Jer. 1:8, 17; Ezek. 2:6

3:11 i Ezek. 2:5, 7

3:12 j 1 Kin. 18:12; Ezek. 8:3; Acts 8:39

3:12 k Ezek. 1:28; 8:4

3:13 l Ezek. 1:24; 10:5

3:14 m 2 Kin. 3:15; Ezek. 1:3; 8:1

3:14 2 Or anger

3:15 n Job 2:13; Ps. 137:1

3:16 o Jer. 42:7

3:17 p Ezek. 33:7–9

3:17 q Is. 52:8; 56:10; Jer. 6:17

3:17 r (Lev. 19:17; Prov. 14:25); Is. 58:1

3:18 s Ezek. 33:6; (John 8:21, 24)

3:19 t Is. 49:4, 5; Ezek. 14:14, 20; Acts 18:6; 20:26; 1 Tim. 4:16

3:20 u Ps. 125:5; Ezek. 18:24; 33:18; Zeph. 1:6

3:22 v Ezek. 1:3

3:22 w Ezek. 8:4

3:23 x Ezek. 1:28; Acts 7:55

3:23 y Ezek. 1:1

3:23 z Ezek. 1:28

3:24 a Ezek. 2:2

3:25 b Ezek. 4:8

3:26 c Ezek. 24:27; Luke 1:20, 22

3:26 d Hos. 4:17; Amos 8:11

3:26 e Ezek. 2:5–7

3:26 3 Lit. one who rebukes

3:27 f Ex. 4:11, 12; Ezek. 24:27; 33:22

3:27 g Ezek. 3:11

Ezekiel 4

4:2 a Jer. 6:6; Ezek. 21:22

4:2 b 2 Kin. 25:1

4:3 c Jer. 39:1, 2; Ezek. 5:2

4:3 d Ezek. 12:6, 11; 24:24, 27

4:5 e Num. 14:34

4:8 f Ezek. 3:25

4:8 1 Lit. put ropes on

4:13 g Dan. 1:8; Hos. 9:3

4:14 h Acts 10:14

4:14 i Ex. 22:31; Lev. 17:15; 22:8; Ezek. 44:31

4:14 j Deut. 14:3; Is. 65:4; 66:17

4:14 2 Ritually unclean flesh, Lev. 7:18

4:16 k Lev. 26:26; Ps. 105:16; Is. 3:1; Ezek. 5:16; 14:13

4:16 l Ezek. 4:10, 11; 12:19

4:16 m Ezek. 4:11

4:17 n Lev. 26:39; Ezek. 24:23

Ezekiel 5

5:1 a Lev. 21:5; Is. 7:20; Ezek. 44:20

5:2 b Ezek. 5:12

5:2 c Ezek. 4:1

5:2 d Ezek. 4:8, 9

5:2 e Lev. 26:25; Lam. 1:20

5:3 f Jer. 40:6; 52:16

5:4 g Jer. 41:1, 2; 44:14

5:7 h 2 Kin. 21:9–11; 2 Chr. 33:9; Jer. 2:10, 11; Ezek. 16:47

5:7 1 Or raged

5:7 2 So with MT, LXX, Tg., Vg.; many Heb. mss., Syr. but have done (cf. 11:12)

5:9 i Lam. 4:6; Dan. 9:12; (Amos 3:2); Matt. 24:21

5:10 j Lev. 26:29; Deut. 28:53; 2 Kin. 6:29; Jer. 19:9; Lam. 2:20; 4:10

5:10 k Lev. 26:33; Deut. 28:64; Ps. 44:11; Ezek. 5:2, 12; 6:8; 12:14; Amos 9:9; Zech. 2:6; 7:14

5:11 l 2 Chr. 36:14; (Jer. 7:9–11); Ezek. 8:5, 6, 16

5:11 m Ezek. 11:21

5:11 n Ezek. 7:4, 9; 8:18; 9:10

5:12 o Jer. 15:2; 21:9; Ezek. 6:12

5:12 p Jer. 9:16; (Ezek. 6:8)

5:12 q Jer. 43:10, 11; 44:27; Ezek. 5:2; 12:14

5:13 r Lam. 4:11; Ezek. 6:12; 7:8

5:13 s Ezek. 21:17

5:13 t (Deut. 32:36); Is. 1:24

5:13 u Is. 59:17; Ezek. 36:6; 38:19

5:14 v Lev. 26:31; Neh. 2:17

5:15 w Deut. 28:37; 1 Kin. 9:7; Ps. 79:4; Jer. 24:9; Lam. 2:15

5:15 x (Is. 26:9); Jer. 22:8, 9; 1 Cor. 10:11

5:15 y Is. 66:15, 16; Ezek. 5:8; 25:17

5:15 3 LXX, Syr., Tg., Vg. you

5:16 z Deut. 32:23

5:16 a Lev. 26:26; Ezek. 4:16; 14:13

5:17 b Lev. 26:22; Deut. 32:24; Ezek. 14:21; 33:27; 34:25; Rev. 6:8

5:17 c Ezek. 38:22

Ezekiel 6

6:2 a Ezek. 20:46; 21:2; 25:2

6:2 b Ezek. 36:1

6:3 c Lev. 26:30

6:3 1 Places for pagan worship

6:4 d Lev. 26:30

6:6 2 Places for pagan worship

6:7 e Ezek. 7:4, 9

6:8 f Jer. 44:28; Ezek. 5:2, 12; 12:16; 14:22

6:8 g Ezek. 5:12

6:9 h (Deut. 4:29); Ps. 137; Jer. 51:50

6:9 i Ps. 78:40; Is. 7:13; 43:24; Hos. 11:8

6:9 j Num. 15:39; Ezek. 20:7, 24

6:9 k Lev. 26:39; Job 42:6; Ezek. 20:43; 36:31

6:11 l Ezek. 21:14

6:11 m Ezek. 5:12

6:11 3 Lit. Strike your hands

6:12 n Lam. 4:11, 22; Ezek. 5:13

6:13 o Jer. 2:20; 3:6

6:13 p 1 Kin. 14:23; 2 Kin. 16:4; Ezek. 20:28; Hos. 4:13

6:13 q Is. 57:5

6:14 r Is. 5:25; Ezek. 14:13; 20:33, 34

6:14 s Num. 33:46

Ezekiel 7

7:2 a Ezek. 7:3, 5, 6; 11:13; Amos 8:2, 10; (Matt. 24:6, 13, 14)

7:3 b (Rom. 2:6)

7:4 c Ezek. 5:11

7:4 d Ezek. 12:20

7:5 e 2 Kin. 21:12, 13; Nah. 1:9

7:7 f Ezek. 7:10

7:7 g Zeph. 1:14, 15

7:8 h Ezek. 20:8, 21

7:9 1 Lit. give

7:10 i Ezek. 7:7

7:11 j Jer. 6:7

7:11 k Jer. 16:5, 6; Ezek. 24:16, 22

7:11 2 Or their wealth

7:12 l Prov. 20:14; 1 Cor. 7:30

7:12 m Is. 24:2

7:15 n Deut. 32:25; Jer. 14:18; Lam. 1:20; Ezek. 5:12

7:16 o Ezra 9:15; Is. 37:31; Ezek. 6:8; 14:22

7:17 p Is. 13:7; Jer. 6:24; Ezek. 21:7; Heb. 12:12

7:18 q Is. 3:24; 15:2, 3; Jer. 48:37; Ezek. 27:31; Amos 8:10

7:19 r Prov. 11:4; Jer. 15:13; Zeph. 1:18

7:20 s Jer. 7:30

7:21 t 2 Kin. 24:13; Jer. 20:5

7:23 u 2 Kin. 21:16

7:24 v Ezek. 21:31; 28:7

7:24 w 2 Chr. 7:20; Ezek. 24:21

7:25 3 Lit. Shuddering

7:26 x Deut. 32:23; Is. 47:11; Jer. 4:20

7:26 y Ps. 74:9; Lam. 2:9; Ezek. 20:1, 3; Mic. 3:6

Ezekiel 8

8:1 a Ezek. 14:1; 20:1; 33:31

8:1 b Ezek. 1:3; 3:22

8:2 c Ezek. 1:26, 27

8:2 d Ezek. 1:4, 27

8:3 e Dan. 5:5

8:3 f Ezek. 3:14; Acts 8:39

8:3 g Ezek. 11:1, 24; 40:2

8:3 h Jer. 7:30; 32:34; Ezek. 5:11

8:3 i Ex. 20:4; Deut. 32:16, 21

8:3 1 Arouses the LORD’s jealousy

8:4 j Ezek. 3:12; 9:3

8:4 k Ezek. 1:28; 3:22, 23

8:6 l 2 Kin. 23:4, 5; Ezek. 5:11; 8:9, 17

8:10 m Ex. 20:4; Deut. 4:16–18

8:10 n Rom. 1:23

8:10 2 Or carved

8:11 o Num. 11:16, 25; Luke 10:1

8:12 p Ps. 14:1; Is. 29:15; Ezek. 9:9

8:14 3 A Sumerian fertility god similar to the Gr. god Adonis

8:16 q Joel 2:17

8:16 r Ezek. 11:1

8:16 s 2 Chr. 29:6; Jer. 2:27; 32:33; Ezek. 23:39

8:16 t Deut. 4:19; 2 Kin. 23:5, 11; Job 31:26; Jer. 44:17

8:17 u Ezek. 9:9; Amos 3:10; Mic. 2:2

8:18 v Ezek. 5:13; 16:42; 24:13

8:18 w Ezek. 5:11; 7:4, 9; 9:5, 10

8:18 x Prov. 1:28; Is. 1:15; Jer. 11:11; 14:12; Mic. 3:4; Zech. 7:13

Ezekiel 9

9:1 1 Or destroying

9:2 a Lev. 16:4; Ezek. 10:2; Rev. 15:6

9:2 2 Lit. shattering weapon

9:2 3 Lit. upon his loins

9:3 b Ezek. 3:23; 8:4; 10:4, 18; 11:22, 23

9:3 4 Lit. house

9:4 c Ex. 12:7, 13; Ezek. 9:6; (2 Cor. 1:22; 2 Tim. 2:19); Rev. 7:2, 3; 9:4; 14:1

9:4 d Ps. 119:53, 136; Jer. 13:17; Ezek. 6:11; 21:6; 2 Cor. 12:21; 2 Pet. 2:8

9:5 e Ezek. 7:9

9:5 f Ezek. 5:11

9:5 5 Lit. ears

9:5 6 Lit. strike

9:6 g 2 Chr. 36:17

9:6 h Ex. 12:23; Rev. 9:4

9:6 i Jer. 25:29; Amos 3:2; (Luke 12:42; 1 Pet. 4:17)

9:6 j Ezek. 8:11, 12, 16

9:6 7 Lit. Slay to destruction

9:6 8 Lit. house

9:7 9 Lit. house

9:8 k Num. 14:5; 16:4, 22, 45; Josh. 7:6

9:8 l Ezek. 11:13; Amos 7:2–6

9:9 m 2 Kin. 21:16; Jer. 2:34; Ezek. 8:17

9:9 n Job 22:13; Ezek. 8:12

9:9 o Ps. 10:11; Is. 29:15

9:10 p Is. 65:6; Ezek. 5:11; 7:4; 8:18

9:10 q Ezek. 11:21; Hos. 9:7

Ezekiel 10

10:1 a Ezek. 1:22, 26

10:1 1 expanse

10:2 b Ezek. 9:2, 3; Dan. 10:5

10:2 c Ps. 18:10–13; Is. 6:6; Ezek. 1:13

10:2 d Rev. 8:5

10:3 e 1 Kin. 8:10, 11

10:3 2 Lit. right

10:3 3 Lit. house

10:4 f Ezek. 1:28

10:4 g 1 Kin. 8:10; Ezek. 43:5

10:4 h Ezek. 11:22, 23

10:4 4 Lit. house

10:5 i (Job 40:9); Ezek. 1:24; (Rev. 10:3)

10:5 j (Ps. 29:3)

10:8 k Ezek. 1:8; 10:21

10:9 l Ezek. 1:15

10:9 m Ezek. 1:16

10:11 n Ezek. 1:17

10:12 o Rev. 4:6, 8

10:13 5 Lit. ears

10:14 p 1 Kin. 7:29, 36; Ezek. 1:6, 10, 11; Rev. 4:7

10:15 q Ezek. 1:3, 5

10:16 r Ezek. 1:19

10:17 s Ezek. 1:12, 20, 21

10:17 6 Lit. they

10:17 7 Lit. they were

10:17 8 Lit. they lifted them

10:18 t Ezek. 10:4

10:18 u Hos. 9:12

10:18 9 Lit. house

10:19 v Ezek. 11:22

10:19 w Ezek. 11:1

10:20 x Ezek. 1:22

10:20 y Ezek. 1:1

10:21 z Ezek. 1:6, 8; 10:14; 41:18, 19

10:22 a Ezek. 1:10

10:22 b Ezek. 1:9, 12

Ezekiel 11

11:1 a Ezek. 3:12, 14

11:1 b Ezek. 10:19

11:1 c Ezek. 8:16

11:2 1 Advice

11:3 d Ezek. 12:22, 27; 2 Pet. 3:4

11:3 e Jer. 1:13; Ezek. 11:7, 11; 24:3, 6

11:3 2 Pot

11:5 f Ezek. 2:2; 3:24

11:5 g (Jer. 16:17; 17:10)

11:6 h Is. 1:15; Ezek. 7:23; 22:2–6, 9, 12, 27

11:7 i Ezek. 24:3, 6; Mic. 3:2, 3

11:7 j 2 Kin. 25:18–22; Jer. 52:24–27; Ezek. 11:9

11:8 k Jer. 42:16

11:9 l Ezek. 5:8

11:10 m 2 Kin. 25:19–21; Jer. 39:6; 52:10

11:10 n 1 Kin. 8:65; 2 Kin. 14:25

11:10 o Ps. 9:16; Ezek. 6:7; 13:9, 14, 21, 23

11:11 p Ezek. 11:3, 7

11:11 3 Pot

11:12 q Lev. 18:3, 24; Deut. 12:30, 31; Ezek. 8:10, 14, 16

11:13 r Acts 5:5

11:13 s Ezek. 9:8

11:16 t Ps. 90:1; 91:9; Is. 8:14; Jer. 29:7, 11

11:16 4 holy place

11:17 u Is. 11:11–16; Jer. 3:12, 18; 24:5; Ezek. 20:41, 42; 28:5

11:18 v Ezek. 37:23

11:19 w Jer. 32:39; Ezek. 36:26; Zeph. 3:9

11:19 x Ps. 51:10; (Jer. 31:33); Ezek. 18:31

11:19 y Zech. 7:12; (Rom. 2:4, 5)

11:19 5 Lit. you (pl.)

11:20 z Ps. 105:45

11:20 a Jer. 24:7; Ezek. 14:11; 36:28; 37:27

11:21 b Ezek. 9:10

11:22 c Ezek. 1:19

11:23 d Ezek. 8:4; 9:3

11:23 e Zech. 14:4

11:23 f Ezek. 43:2

11:24 g Ezek. 8:3; 2 Cor. 12:2–4

11:24 6 Or Babylon, and so elsewhere in the book

Ezekiel 12

12:2 a Is. 1:23; Ezek. 2:3, 6–8

12:2 b Is. 6:9; 42:20; Jer. 5:21; Matt. 13:13, 14; Mark 4:12; 8:18; (Luke 8:10; John 9:39–41; 12:40); Acts 28:26; Rom. 11:8

12:2 c Ezek. 2:5

12:6 d Is. 8:18; Ezek. 4:3; 24:24

12:9 e Ezek. 2:5

12:9 f Ezek. 17:12; 24:19

12:10 g Mal. 1:1

12:10 1 oracle, prophecy

12:11 h Ezek. 12:6

12:11 i 2 Kin. 25:4, 5, 7

12:12 j 2 Kin. 25:4; Jer. 39:4; 52:7; Ezek. 12:6

12:13 k Job 19:6; Jer. 52:9; Lam. 1:13; Ezek. 17:20

12:13 l 2 Kin. 25:7; Jer. 52:11; Ezek. 17:16

12:14 m 2 Kin. 25:4; Ezek. 5:10

12:14 n Ezek. 5:2, 12

12:15 o (Ps. 9:16); Ezek. 6:7, 14; 12:16, 20

12:16 p 2 Kin. 25:11, 22; Ezek. 6:8–10

12:18 q Lam. 5:9; Ezek. 4:16

12:18 2 shaking

12:19 r Jer. 10:22; Ezek. 6:6, 7, 14; Mic. 7:13; Zech. 7:14

12:19 s Ps. 107:34

12:22 t Jer. 5:12; Ezek. 11:3; 12:27; Amos 6:3; 2 Pet. 3:4

12:23 u Ps. 37:13; Joel 2:1; Zeph. 1:14

12:23 3 Lit. word

12:24 v Jer. 14:13–16; Ezek. 13:6; Zech. 13:2–4

12:24 w Lam. 2:14

12:24 4 Lit. vain

12:25 x (Is. 55:11); Dan. 9:12; (Luke 21:33)

12:25 y Num. 23:19; (Is. 14:24)

12:27 z Ezek. 12:22

12:27 a Dan. 10:14

12:28 b Ezek. 12:23, 25

12:28 c Jer. 4:7

Ezekiel 13

13:2 a Is. 28:7; Jer. 23:1–40; Lam. 2:14; Ezek. 22:25–28

13:2 b Ezek. 13:17

13:2 c Jer. 14:14; 23:16, 26

13:2 1 Inspiration

13:3 2 No vision

13:4 d Song 2:15

13:5 e Ps. 106:23; (Jer. 23:22); Ezek. 22:30

13:5 3 breaches

13:6 f Jer. 29:8; Ezek. 22:28

13:6 g Jer. 27:8–15

13:6 4 Come true

13:9 h Jer. 23:30

13:9 i Jer. 20:3–6

13:9 j Ezra 2:59, 62; Neh. 7:5; (Ps. 69:28)

13:9 k Jer. 20:3–6

13:9 l Ezek. 11:10, 12

13:10 m Jer. 6:14; 8:11

13:10 n Ezek. 22:28

13:10 5 Or whitewash

13:11 o Ezek. 38:22

13:14 p Ezek. 13:9, 21, 23; 14:8

13:16 q Jer. 6:14; 8:11; 28:9; Ezek. 13:10

13:17 r Ezek. 20:46; 21:2

13:17 s Ezek. 13:2; Rev. 2:20

13:17 6 Inspiration

13:18 t (2 Pet. 2:14)

13:18 7 Lit. over all the joints of My hands; Vg. under every elbow; LXX, Tg. on all elbows of the hands

13:19 u 1 Sam. 2:15–17; Prov. 28:21; Mic. 3:5; Rom. 16:18; 1 Pet. 5:2

13:20 8 Lit. flying ones

13:21 v Ezek. 13:9

13:22 w Jer. 28:15

13:22 x Jer. 23:14

13:23 y Ezek. 12:24; 13:6; Mic. 3:5, 6; Zech. 13:3

Ezekiel 14

14:1 a 2 Kin. 6:32; Ezek. 8:1; 20:1; 33:31

14:3 b Ezek. 7:19; Zeph. 1:3

14:3 c 2 Kin. 3:13; Is. 1:15; Jer. 11:11; Ezek. 20:3, 31

14:6 d 1 Sam. 7:3; Neh. 1:9; Is. 2:20; 30:22; 55:6, 7; Ezek. 18:30

14:8 e Lev. 17:10; 20:3, 5, 6; Jer. 44:11; Ezek. 15:7

14:8 f Num. 26:10; Deut. 28:37; Ezek. 5:15

14:8 g Ezek. 6:7; 13:14

14:9 h 1 Kin. 22:23; Job 12:16; Is. 66:4; Jer. 4:10; 2 Thess. 2:11

14:11 i Ps. 119:67, 71; Jer. 31:18, 19; (Heb. 12:11); 2 Pet. 2:15

14:11 j Ezek. 11:20; 37:27

14:13 k Lev. 26:26; 2 Kin. 25:3; Is. 3:1; Jer. 52:6; Ezek. 4:16; 5:16

14:14 l Jer. 15:1

14:14 m (Prov. 11:4)

14:15 n Lev. 26:22; Num. 21:6; Ezek. 5:17; 14:21

14:15 1 Lit. bereave it of children

14:16 o Ezek. 14:14, 18, 20

14:16 p Ezek. 15:8; 33:28, 29

14:16 2 Lit. in the midst of it

14:17 q Lev. 26:25; Ezek. 5:12; 21:3, 4; 29:8; 38:21

14:17 r Ezek. 25:13; Zeph. 1:3

14:18 s Ezek. 14:14

14:19 t 2 Sam. 24:15; Ezek. 38:22

14:19 u Ezek. 7:8

14:20 v Ezek. 14:14

14:21 w Ezek. 5:17; 33:27; Amos 4:6–10; Rev. 6:8

14:21 3 Lit. evil

14:22 x 2 Kin. 25:11, 12; Ezra 2:1; Ezek. 12:16; 36:20

14:22 y Ezek. 6:8

14:22 z Ezek. 20:43

14:23 a Jer. 22:8, 9

Ezekiel 15

15:4 a (John 15:6)

15:7 b Lev. 26:17; (Ps. 34:16); Jer. 21:10; Ezek. 14:8

15:7 c Is. 24:18

15:7 d Ezek. 7:4

Ezekiel 16

16:2 a Is. 58:1; Ezek. 20:4; 22:2

16:3 b Ezek. 21:30

16:3 c Gen. 15:16; Deut. 7:1; Josh. 24:15; Ezek. 16:45

16:3 1 origin and your birth

16:4 d Hos. 2:3

16:5 2 abhorred

16:7 e Ex. 1:7; Deut. 1:10

16:7 3 Lit. a myriad

16:8 f Ruth 3:9; Jer. 2:2

16:8 g Gen. 22:16–18

16:8 h Ex. 24:6–8

16:8 i (Ex. 19:5); Jer. 2:2; Ezek. 20:5; (Hos. 2:19, 20)

16:8 4 Or the corner of My garment

16:10 5 Or dolphin or dugong

16:11 j Gen. 24:22, 47; Is. 3:19; Ezek. 23:42

16:11 k Gen. 41:42; Prov. 1:9

16:12 6 Lit. ring

16:13 l Deut. 32:13, 14

16:13 m Ps. 48:2

16:14 n Ps. 50:2; Lam. 2:15

16:15 o Deut. 32:15; Jer. 7:4; Mic. 3:11

16:15 p Is. 1:21; 57:8; Jer. 2:20; 3:2, 6, 20; Ezek. 23:11–20; Hos. 1:2

16:16 q 2 Kin. 23:7; Ezek. 7:20; Hos. 2:8

16:16 7 Places for pagan worship

16:19 r Hos. 2:8

16:19 8 Or a sweet aroma

16:20 s 2 Kin. 16:3; Ps. 106:37; Is. 57:5; Jer. 7:31; Ezek. 20:26

16:21 t 2 Kin. 17:17; Jer. 19:5; Ezek. 20:31; 23:37

16:22 u Jer. 2:2; Hos. 11:1

16:22 v Ezek. 16:4–6

16:24 w Jer. 11:13; Ezek. 16:31, 39; 20:28, 29

16:24 x Ps. 78:58; Is. 57:7; Jer. 2:20; 3:2

16:24 9 Place for pagan worship

16:25 y Prov. 9:14

16:26 z Ezek. 16:26; 20:7, 8

16:26 a Deut. 31:20

16:27 b 2 Chr. 28:18; Is. 9:12; Ezek. 16:57

16:27 10 Allowance of food

16:28 c 2 Kin. 16:7, 10–18; 2 Chr. 28:16, 20–23; Jer. 2:18, 36; Ezek. 23:12; Hos. 10:6

16:29 d Ezek. 23:14–17

16:31 e Ezek. 16:24, 39

16:31 f Is. 52:3

16:31 11 Place for pagan worship

16:33 g Is. 30:6; 57:9; Ezek. 16:41; Hos. 8:9, 10

16:33 12 Or bribed

16:36 h Jer. 2:34; Ezek. 16:20

16:37 i Jer. 13:22, 26; Lam. 1:8; Ezek. 23:9, 10, 22, 29; Hos. 2:10; 8:10; Nah. 3:5

16:38 j Lev. 20:10; Deut. 22:22; Ezek. 23:45

16:38 k Gen. 9:6; Ex. 21:12; Ezek. 16:20, 36

16:39 l Ezek. 16:24, 31

16:39 m Ezek. 23:26; Hos. 2:3

16:39 13 Places for pagan worship

16:40 n Ezek. 23:45–47; Hab. 1:6–10

16:40 o John 8:5, 7

16:41 p Deut. 13:16; 2 Kin. 25:9; Jer. 39:8; 52:13

16:41 q Ezek. 5:8; 23:10, 48

16:41 r Ezek. 23:27

16:42 s 2 Sam. 24:25; Ezek. 5:13; 21:17; Zech. 6:8

16:43 t Ps. 78:42; Ezek. 16:22

16:43 u Ezek. 9:10; 11:21; 22:31

16:43 14 So with LXX, Syr., Tg., Vg.; MT were agitated with Me

16:43 15 Lit. way

16:45 v Ezek. 23:2–4

16:45 w Ezek. 16:3

16:45 16 Or despising

16:46 x Deut. 32:32; Is. 1:10

16:47 y 2 Kin. 21:9; Ezek. 5:6, 7

16:48 z Is. 3:9; Lam. 4:6; Matt. 10:15; 11:24; Rev. 11:8

16:49 a Gen. 13:10; Is. 22:13; Amos 6:4–6

16:50 b Gen. 13:13; 18:20; 19:5

16:50 c Gen. 19:24

16:50 17 Vg. you saw; LXX he saw; Tg. as was revealed to Me

16:51 d Ezek. 23:11

16:51 e Jer. 3:8–11; Matt. 12:41

16:53 f Is. 1:9; (Ezek. 16:60)

16:53 g Jer. 20:16

16:54 h Ezek. 14:22

16:57 i 2 Kin. 16:5; 2 Chr. 28:18; Is. 7:1; Ezek. 5:14, 15; 22:4

16:57 j Ezek. 16:27

16:57 18 Heb. Aram; so with MT, LXX, Tg., Vg.; many Heb. mss., Syr. Edom

16:58 k Ezek. 23:49

16:59 l Ezek. 17:13

16:59 m Deut. 29:12

16:60 n Lev. 26:42–45; Ps. 106:45

16:60 o Is. 55:3; Jer. 32:40; 50:5; Ezek. 37:26

16:61 p Jer. 50:4, 5; Ezek. 20:43; 36:31

16:61 q Is. 54:1; 60:4; (Gal. 4:26)

16:61 r Jer. 31:31

16:62 s Hos. 2:19, 20

16:63 t Ezek. 36:31, 32; Dan. 9:7, 8

16:63 u Ps. 39:9; (Rom. 3:19)

Ezekiel 17

17:2 a Ezek. 20:49; 24:3

17:3 b Jer. 48:40; Ezek. 17:12; Hos. 8:1

17:3 c 2 Kin. 24:12

17:5 d Deut. 8:7–9

17:5 e Is. 44:4

17:6 f Ezek. 17:14

17:7 g Ezek. 17:15

17:7 1 So with LXX, Syr., Vg.; MT, Tg. one

17:8 2 Lit. a good field

17:9 h 2 Kin. 25:7

17:10 i Ezek. 19:12; Hos. 13:15

17:12 j Ezek. 2:3–5; 12:9

17:12 k 2 Kin. 24:11–16; Ezek. 1:2; 17:3

17:13 l 2 Kin. 24:17; Jer. 37:1; Ezek. 17:5

17:13 m 2 Chr. 36:13

17:14 n Ezek. 29:14

17:15 o 2 Kin. 24:20; 2 Chr. 36:13; Jer. 52:3; Ezek. 17:7

17:15 p Deut. 17:16; Is. 31:1, 3; 36:6, 9

17:15 q Ezek. 17:9

17:16 r Jer. 52:11; Ezek. 12:13

17:17 s Jer. 37:7; Ezek. 29:6

17:17 t Jer. 52:4; Ezek. 4:2

17:17 3 Or siege wall

17:18 u 1 Chr. 29:24; Lam. 5:6

17:18 4 Took an oath

17:20 v Ezek. 12:13

17:20 w Jer. 2:35; Ezek. 20:36

17:20 5 Lit. unfaithful act

17:21 x Ezek. 12:14

17:21 y Ezek. 12:15; 22:15

17:21 6 So with MT, Vg.; many Heb. mss., Syr. choice men; Tg. mighty men; LXX omits All his fugitives

17:22 z (Is. 11:1; Jer. 23:5; Zech. 3:8)

17:22 a Is. 53:2

17:22 b (Ps. 2:6)

17:23 c (Is. 2:2, 3); Ezek. 20:40; (Mic. 4:1)

17:23 d Ezek. 31:6; Dan. 4:12

17:24 e Ezek. 37:3; Amos 9:11; Luke 1:52; (Rom. 11:23, 24)

17:24 f Ezek. 22:14

Ezekiel 18

18:2 a Jer. 31:29; Lam. 5:7

18:4 b Num. 16:22; 27:16; Is. 42:5; 57:16

18:4 c Ezek. 18:20; (Rom. 6:23)

18:6 d Ezek. 22:9

18:6 e Lev. 18:20; 20:10

18:6 f Lev. 18:19; 20:18

18:6 1 At the mountain shrines

18:7 g Ex. 22:21; Lev. 19:15; 25:14

18:7 h Ex. 22:26; Deut. 24:12

18:7 i Deut. 15:7, 11; Ezek. 18:16; (Matt. 25:35–40); Luke 3:11

18:7 j Is. 58:7

18:8 k Ex. 22:25; Lev. 25:36; Deut. 23:19; Neh. 5:7; Ps. 15:5

18:8 l Deut. 1:16; Zech. 8:16

18:8 2 Lent money at interest

18:8 3 justice

18:9 m Ezek. 20:11; Amos 5:4; (Hab. 2:4; Rom. 1:17)

18:10 n Gen. 9:6; Ex. 21:12; Num. 35:31

18:11 4 At the mountain shrines

18:12 o 2 Kin. 21:11; Ezek. 8:6, 17

18:13 p Lev. 20:9, 11–13, 16, 27; Ezek. 3:18; Acts 18:6

18:15 q Ezek. 18:6

18:15 5 At the mountain shrines

18:17 6 So with MT, Tg., Vg.; LXX iniquity (cf. v. 8)

18:18 r Ezek. 3:18

18:19 s Ex. 20:5; Deut. 5:9; 2 Kin. 23:26; 24:3, 4

18:20 t 2 Kin. 14:6; 22:18–20; Ezek. 18:4

18:20 u Deut. 24:16; 2 Kin. 14:6; 2 Chr. 25:4; Jer. 31:29, 30

18:20 v 1 Kin. 8:32; Is. 3:10, 11; (Matt. 16:27)

18:20 w Rom. 2:6–9

18:21 x Ezek. 18:27; 33:12, 19

18:22 y Is. 43:25; Jer. 50:20; Ezek. 18:24; 33:16; Mic. 7:19

18:22 z (Ps. 18:20–24)

18:23 a Lam. 3:33; (Ezek. 18:32; 33:11; 1 Tim. 2:4; 2 Pet. 3:9)

18:24 b 1 Sam. 15:11; 2 Chr. 24:2, 17–22; Ezek. 3:20; 18:26; 33:18

18:24 c (2 Pet. 2:20)

18:25 d Ezek. 18:29; 33:17, 20; Mal. 2:17; 3:13–15

18:26 e Ezek. 18:24

18:27 f Ezek. 18:21

18:28 g Ezek. 18:14

18:29 h Ezek. 18:25

18:30 i Ezek. 7:3; 33:20

18:30 j Matt. 3:2; Rev. 2:5

18:31 k Is. 1:16; 55:7; Eph. 4:22, 23

18:31 l Ps. 51:10; Jer. 32:39; Ezek. 11:19; 36:26

18:32 m Lam. 3:33; Ezek. 33:11; (2 Pet. 3:9)

18:32 n (Prov. 4:2, 5, 6)

Ezekiel 19

19:1 a Ezek. 26:17; 27:2

19:3 b Ezek. 19:2; 2 Kin. 23:31, 32

19:4 c 2 Kin. 23:33, 34; 2 Chr. 36:4

19:5 d 2 Kin. 23:34

19:6 e 2 Kin. 24:8, 9

19:6 f Ezek. 19:3

19:7 1 LXX He stood in insolence; Tg. He destroyed its palaces; Vg. He learned to make widows

19:8 g 2 Kin. 24:2, 11

19:8 h Ezek. 19:4

19:9 i 2 Chr. 36:6; Jer. 22:18

19:9 j Ezek. 6:2

19:9 2 Or hooks

19:10 k Ezek. 17:6

19:10 l Deut. 8:7–9

19:10 3 Lit. blood, so with MT, Syr., Vg.; LXX like a flower on a pomegranate tree; Tg. in your likeness

19:11 m Ezek. 31:3; Dan. 4:11

19:11 4 Or many branches

19:12 n Jer. 31:27, 28

19:12 o Ezek. 17:10; Hos. 13:5

19:14 p Judg. 9:15; 2 Kin. 24:20; Ezek. 17:18

19:14 q Lam. 2:5

Ezekiel 20

20:1 a Ezek. 8:1, 11, 12; 14:1

20:3 b Ezek. 7:26; 14:3

20:4 c Ezek. 16:2; 22:2; Matt. 23:32

20:5 d Ex. 6:6–8; Deut. 7:6

20:5 e Ex. 3:8; 4:31; Deut. 4:34

20:5 f Ex. 20:2

20:6 g Ex. 3:8, 17; Deut. 8:7–9; Jer. 32:22

20:6 h Ex. 3:8

20:6 i Ex. 3:8, 17; 13:5; 33:3; Ps. 48:2; Jer. 11:5; 32:22; Ezek. 20:15; Dan. 8:9; Zech. 7:14

20:7 j Ezek. 18:31

20:7 k 2 Chr. 15:8

20:7 l Lev. 18:3; Deut. 29:16; Josh. 24:14

20:8 m Ezek. 7:8

20:8 1 Lit. listen to

20:9 n Num. 14:13

20:9 o Josh. 2:10; 9:9, 10

20:10 p Ex. 13:18

20:11 q Deut. 4:8; Neh. 9:13; Ps. 147:19

20:11 r Lev. 18:5; Ezek. 20:13; Rom. 10:5; (Gal. 3:12)

20:11 2 Lit. made known to

20:12 s Ex. 20:8; Deut. 5:12; Neh. 9:14

20:13 t Num. 14:22; Ps. 78:40; Ezek. 20:8

20:13 u Prov. 1:25

20:13 v Lev. 18:5

20:13 w Ex. 16:27

20:13 x Num. 14:29; Ps. 106:23

20:14 y Ezek. 20:9, 20

20:15 z Num. 14:28; Ps. 95:11; 106:26

20:15 a Ex. 3:8

20:15 b Ezek. 20:6

20:16 c Ezek. 20:13, 24

20:16 d Num. 15:39; Ps. 78:37; Amos 5:25; Acts 7:42

20:17 e (Ps. 78:38)

20:19 f Deut. 5:32

20:20 g Is. 58:13, 14; Jer. 17:22

20:21 h Num. 25:1; Deut. 9:23

20:21 i Lev. 18:5

20:22 3 Refrained from judgment

20:23 j Lev. 26:33; Deut. 28:64; Ps. 106:27; Jer. 15:4

20:24 k Ezek. 20:13, 16

20:24 l Ezek. 6:9

20:25 m Ps. 81:12; Rom. 1:24; 2 Thess. 2:11

20:26 n 2 Kin. 17:17; 2 Chr. 28:3; Jer. 32:35; Ezek. 16:20

20:26 o Ezek. 6:7; 20:12, 20

20:26 4 Lit. that open the womb

20:27 p Num. 15:30; Is. 65:7; Rom. 2:24

20:28 q 1 Kin. 14:23; Ps. 78:58; Is. 57:5–7; Jer. 3:6; Ezek. 6:13

20:28 r Ezek. 16:19

20:29 5 Place for pagan worship

20:29 6 Lit. High Place

20:30 s Judg. 2:19

20:30 t Jer. 7:26; 16:12

20:31 u Ps. 106:37–39; Jer. 7:31; Ezek. 16:20; 20:26

20:31 v Ezek. 20:3

20:32 w Ezek. 11:5

20:33 x Jer. 21:5

20:35 y Jer. 2:9, 35; Ezek. 17:20

20:36 z Num. 14:21–23, 28

20:37 a Lev. 27:32; Jer. 33:13

20:37 b Ps. 89:30–34; Ezek. 16:60, 62

20:38 c Ezek. 34:17; Amos 9:9, 10; Zech. 13:8, 9; (Mal. 3:3; 4:1–3; Matt. 25:32)

20:38 d Jer. 44:14

20:39 e Judg. 10:14; Ps. 81:12; Amos 4:4

20:39 f Is. 1:13–15; Ezek. 23:38

20:40 g Is. 2:2, 3; Ezek. 17:23; Mic. 4:1

20:40 h Ezek. 37:22

20:40 i Is. 56:7; 60:7; Ezek. 43:27; Zech. 8:20–22; Mal. 3:4; (Rom. 12:1)

20:40 7 offerings

20:41 j Eph. 5:2; Phil. 4:18

20:42 k Ezek. 36:23; 38:23

20:42 l Ezek. 11:17; 34:13; 36:24

20:43 m Ezek. 16:61

20:43 n Lev. 26:39; Ezek. 6:9; Hos. 5:15

20:43 8 Or despise

20:44 o Ezek. 24:24

20:44 p Ezek. 36:22

20:46 q Ezek. 21:2; Amos 7:16

20:46 9 proclaim, lit. drop

20:46 10 Heb. Negev

20:47 r Is. 9:18, 19; Jer. 21:14

20:47 s Luke 23:31

20:47 t Ezek. 21:4

20:49 u Ezek. 12:9; 17:2; Matt. 13:13; John 16:25

Ezekiel 21

21:2 a Ezek. 20:46

21:2 b Amos 7:16

21:2 1 proclaim, lit. drop

21:3 c Jer. 21:13; Ezek. 5:8; Nah. 2:13; 3:5

21:3 d Job 9:22

21:4 e Jer. 12:12; Ezek. 20:47

21:5 f (Is. 45:23; 55:11)

21:6 g Is. 22:4; Jer. 4:19; Luke 19:41

21:6 2 Emotional distress, lit. the breaking of your loins

21:7 h Ezek. 7:17

21:9 i Deut. 32:41; Ezek. 5:1; 21:15, 28

21:11 j Ezek. 21:19

21:12 k Jer. 31:19

21:13 l Job 9:23; 2 Cor. 8:2

21:13 m Ezek. 21:27

21:14 n Num. 24:10; Ezek. 6:11

21:14 o 1 Kin. 20:30

21:15 p Ezek. 21:10, 28

21:16 q Ezek. 14:17

21:16 3 Lit. Sharpen yourself! or Unite yourself!

21:16 4 Lit. face

21:17 r Ezek. 22:13

21:17 s Ezek. 5:13; 16:42; 24:13

21:20 t Deut. 3:11; Jer. 49:2; Ezek. 25:5; Amos 1:14

21:21 5 Heb. teraphim

21:22 u Jer. 51:14

21:22 v Ezek. 4:2

21:23 w Ezek. 17:16, 18

21:25 x 2 Chr. 36:13; Jer. 52:2; Ezek. 12:10; 17:19

21:25 y Ezek. 21:29

21:26 z Luke 1:52

21:27 a Gen. 49:10; (Luke 1:32, 33; John 1:49)

21:27 b Ps. 2:6; 72:7, 10; (Jer. 23:5, 6; Ezek. 34:24; 37:24)

21:27 6 Or Distortion, Ruin

21:28 c Jer. 25:21; 49:1–6; Ezek. 25:1–7; Amos 1:13; Zeph. 2:8–11

21:29 d Jer. 27:9; Ezek. 12:24; 13:6–9; 22:28

21:29 e Job 18:20; Ps. 37:17; Is. 10:3; Ezek. 7:2, 3, 7

21:30 f Jer. 47:6, 7

21:30 g Gen. 15:14

21:30 h Ezek. 16:3

21:30 7 Or origin

21:31 i Ezek. 7:8

21:31 j Ps. 18:15; Is. 30:33; Ezek. 22:20, 21; Hag. 1:9

21:31 k Jer. 6:22, 23; 51:20, 21; Hab. 1:6–10

21:32 l Ezek. 25:10

Ezekiel 22

22:2 a Ezek. 20:4

22:2 b Nah. 3:1

22:3 c Ezek. 24:6, 7

22:4 d 2 Kin. 21:16; Ezek. 24:7, 8

22:4 e Deut. 28:37; 1 Kin. 9:7; Ezek. 5:14; Dan. 9:16

22:5 1 Lit. defiled of name

22:6 f Is. 1:23; Ezek. 22:27; Mic. 3:1–3; Zeph. 3:3

22:6 2 Lit. arm

22:7 g Ex. 20:12; Lev. 20:9; Deut. 5:16; 27:16

22:7 h Ex. 22:22; Jer. 5:28; Ezek. 22:25; Mal. 3:5

22:7 3 Lit. orphan

22:8 i Lev. 19:30

22:9 j Lev. 19:16; Jer. 9:4

22:9 k Ezek. 18:6, 11

22:10 l Lev. 18:7, 8

22:10 m Lev. 18:19; 20:18; Ezek. 18:6

22:11 n Lev. 18:20; Jer. 5:8; Ezek. 18:11

22:11 o Lev. 18:15

22:11 p Lev. 18:9

22:12 q Ex. 23:8; Deut. 16:19; 27:25; Mic. 7:2, 3

22:12 r Ex. 22:25

22:12 s Deut. 32:18; Ps. 106:21; Jer. 3:21; Ezek. 23:35

22:13 t Ezek. 21:17

22:14 u Ezek. 21:7

22:14 v Ezek. 17:24

22:15 w Deut. 4:27; Neh. 1:8; Ezek. 20:23; Zech. 7:14

22:15 x Ezek. 23:27, 48

22:16 y Ps. 9:16

22:18 z Ps. 119:119; Is. 1:22; Jer. 6:28; Lam. 4:1

22:18 a Prov. 17:3; Is. 48:10

22:20 b Is. 1:25; Jer. 9:7

22:22 c Ezek. 20:8, 33; Hos. 5:10

22:24 d Is. 9:13; Jer. 2:30; Ezek. 24:13; Zeph. 3:2

22:24 4 So with MT, Syr., Vg.; LXX showered upon

22:25 e Jer. 11:9; Hos. 6:9

22:25 f Matt. 23:14

22:25 g Mic. 3:11; Zeph. 3:3, 4

22:25 5 So with MT, Vg.; LXX princes; Tg. scribes

22:25 6 Lit. souls

22:26 h Jer. 32:32; Lam. 4:3; Mal. 2:8

22:26 i 1 Sam. 2:29

22:26 j Lev. 10:10

22:26 7 Lit. done violence to

22:27 k Is. 1:23; Ezek. 22:6; Mic. 3:1–3, 9–11; Zeph. 3:3

22:27 8 Lit. souls

22:28 l Ezek. 13:10

22:28 m Ezek. 13:6, 7

22:28 n Jer. 23:25–32; Ezek. 21:29

22:29 o Ex. 23:9; Lev. 19:33

22:30 p Is. 59:16; 63:5; Jer. 5:1

22:30 q Ezek. 13:5

22:30 r Ps. 106:23; Jer. 15:1

22:31 s Ezek. 22:22

22:31 t Ezek. 9:10; (Rom. 2:8, 9)

Ezekiel 23

23:2 a Jer. 3:7, 8; Ezek. 16:44–46

23:3 b Lev. 17:7; Josh. 24:14; Jer. 3:9

23:3 c Ezek. 16:22

23:4 d Jer. 3:6, 7

23:4 e Ezek. 16:8, 20

23:4 1 Lit. Her Own Tabernacle

23:4 2 Lit. My Tabernacle Is in Her

23:5 f 2 Kin. 15:19; 16:7; 17:3; Ezek. 16:28; Hos. 5:13; 8:9, 10

23:8 g Ex. 32:4; 1 Kin. 12:28; 2 Kin. 10:29; 17:16; Ezek. 23:3, 19

23:9 h 2 Kin. 17:3

23:11 i Jer. 3:8

23:11 j Jer. 3:8–11; Ezek. 16:51, 52

23:12 k 2 Kin. 16:7, 8; Ezek. 16:28

23:12 l Ezek. 23:6, 23

23:14 m Jer. 50:2; Ezek. 8:10; 16:29

23:16 n 2 Kin. 24:1

23:16 o Is. 57:9

23:17 p Ezek. 23:22, 28

23:17 3 Lit. sons of Babel

23:18 q Jer. 6:8

23:18 r Ps. 78:59; 106:40; Jer. 12:8

23:19 s Lev. 18:3; Ezek. 23:2

23:20 4 Illicit lovers

23:21 t Ezek. 16:26

23:22 u Ezek. 16:37–41; 23:28

23:23 v Jer. 50:21

23:23 w Ezek. 23:12

23:25 x Ex. 34:14; Ezek. 5:13; 8:17, 18; Zeph. 1:18

23:26 y Is. 3:18–23; Ezek. 16:39

23:27 z Ezek. 16:41; 22:15

23:27 a Ezek. 23:3, 19

23:28 b Jer. 21:7–10; Ezek. 16:37–41

23:28 c Ezek. 23:17

23:29 d Deut. 28:48; Ezek. 23:25, 26, 45–47

23:29 e Ezek. 16:39

23:30 f Ezek. 6:9

23:31 g 2 Kin. 21:13; Jer. 7:14, 15; 25:15; Ezek. 23:33

23:32 h Ezek. 22:4, 5

23:34 i Ps. 75:8; Is. 51:17

23:34 5 Earthenware fragments

23:35 j Is. 17:10; Jer. 3:21; Ezek. 22:12; Hos. 8:14; 13:6

23:35 k 1 Kin. 14:9; Jer. 2:27; 32:33; Neh. 9:26

23:36 l Jer. 1:10; Ezek. 20:4; 22:2

23:36 m Is. 58:1; Ezek. 16:2; Mic. 3:8

23:37 n Ezek. 16:38

23:37 o Ezek. 16:20, 21, 36, 45; 20:26, 31

23:38 p 2 Kin. 21:4, 7; Ezek. 5:11; 7:20

23:38 q Ezek. 22:8

23:39 r 2 Kin. 21:2–8

23:40 s Is. 57:9

23:40 t Ruth 3:3

23:40 u 2 Kin. 9:30; Jer. 4:30

23:41 v Esth. 1:6; Is. 57:7; Amos 2:8; 6:4

23:41 w Prov. 7:17; Ezek. 16:18, 19; Hos. 2:8

23:42 6 Or drunkards

23:42 7 Lit. hands

23:45 x Ezek. 16:38

23:45 y Ezek. 23:37

23:46 z Ezek. 16:40

23:47 a Lev. 20:10; Ezek. 16:40

23:47 b 2 Chr. 36:17, 19; Ezek. 24:21

23:47 8 Lit. cut down

23:48 c Ezek. 22:15

23:48 d Deut. 13:11; Ezek. 22:15; 2 Pet. 2:6

23:49 e Is. 59:18; Ezek. 23:35

23:49 f Ezek. 20:38, 42, 44; 25:5

Ezekiel 24

24:2 a 2 Kin. 25:1; Jer. 39:1; 52:4

24:3 b Ezek. 17:12

24:3 c Jer. 1:13; Ezek. 11:3

24:4 1 Lit. bones

24:6 d 2 Kin. 24:3, 4; Ezek. 22:2, 3, 27; Mic. 7:2; Nah. 3:1

24:6 e 2 Sam. 8:2; Joel 3:3; Obad. 11; Nah. 3:10

24:7 f Lev. 17:13; Deut. 12:16

24:8 g (Matt. 7:2)

24:9 h Ezek. 24:6; Nah. 3:1; Hab. 2:12

24:10 2 Lit. bones

24:11 i Ezek. 22:15

24:12 3 Or wearied Me

24:12 4 Or toil

24:13 j Ezek. 23:36–48

24:13 k Jer. 6:28–30; Ezek. 22:24

24:13 l Ezek. 5:13; 8:18; 16:42

24:14 m (1 Sam. 15:29)

24:14 n Num. 23:19; Ps. 33:9; Is. 55:11

24:14 o Ezek. 5:11

24:14 5 LXX, Syr., Tg., Vg. I

24:16 p Jer. 16:5

24:17 q Jer. 16:5

24:17 r Lev. 10:6; 21:10

24:17 s 2 Sam. 15:30

24:17 t Mic. 3:7

24:17 6 Lit. moustache

24:19 u Ezek. 12:9; 37:18

24:21 v Jer. 7:14; Lam. 2:7; Ezek. 7:20, 24

24:21 w Jer. 6:11; 16:3, 4; Ezek. 23:25, 47

24:21 7 Lit. the pride of your strength

24:21 8 Lit. compassion

24:22 x Jer. 16:6, 7

24:22 9 Lit. moustache

24:23 y Job 27:15; Ps. 78:64

24:23 z Lev. 26:39; Ezek. 33:10

24:24 a Is. 20:3; Ezek. 4:3; 12:6, 11; Luke 11:29, 30

24:24 b Jer. 17:15; John 13:19; 14:29

24:24 c Ezek. 6:7; 25:5

24:25 d Ps. 48:2; 50:2; Ezek. 24:21

24:25 10 Lit. the lifting up of their soul

24:26 e Ezek. 33:21

24:27 f Ezek. 3:26; 33:22

Ezekiel 25

25:2 a Ezek. 35:2

25:2 b Jer. 49:1; Ezek. 21:28; Amos 1:13–15; Zeph. 2:9

25:3 c Ps. 70:2, 3; (Prov. 17:5); Ezek. 26:2

25:4 1 Lit. sons

25:5 d Deut. 3:11; 2 Sam. 12:26; Jer. 49:2; Ezek. 21:20

25:5 e Is. 17:2

25:5 f Ezek. 24:24

25:6 g Job 27:23; Lam. 2:15; Nah. 3:19; Zeph. 2:15

25:6 h Ezek. 36:5

25:7 i Ezek. 35:3

25:8 j Is. 15:6; Jer. 48:1; Amos 2:1, 2

25:8 k Ezek. 35:2, 5

25:9 l Num. 32:3, 38; Josh. 13:17; 1 Chr. 5:8; Jer. 48:23

25:10 m Ezek. 25:4

25:10 n Ezek. 21:32

25:12 o 2 Chr. 28:17; Ps. 137:7; Jer. 49:7, 8; Amos 1:11; Obad. 10–14

25:13 2 Or even to Dedan they shall fall

25:14 p Is. 11:14

25:15 q Jer. 25:20; Amos 1—6

25:15 r 2 Chr. 28:18

25:15 3 Lit. spite in soul

25:15 4 Or perpetual

25:16 s Zeph. 2:4

25:16 t 1 Sam. 30:14

25:16 u Jer. 47:4

25:17 v Ezek. 5:15

25:17 w Ps. 9:16

Ezekiel 26

26:2 a 2 Sam. 5:11; Is. 23:1; Jer. 25:22; Amos 1:9; Zech. 9:2

26:2 b Ezek. 25:3

26:4 c Ezek. 26:14

26:5 d Ezek. 27:32

26:6 e Ezek. 25:5

26:7 f Jer. 27:3–6; Ezek. 29:18

26:7 g Ezra 7:12; Is. 10:8; Jer. 52:32; Dan. 2:37, 47

26:7 1 Heb. Nebuchadrezzar, and so elsewhere in the book

26:8 h Jer. 52:4; Ezek. 21:22

26:8 2 Lit. a large shield

26:11 i Hab. 1:8

26:12 j Ezek. 27:27, 32

26:13 k Is. 14:11; 24:8; Jer. 7:34; 25:10; Amos 6:5

26:13 l Is. 23:16; Ezek. 28:13; Rev. 18:22

26:14 m Ezek. 26:4, 5

26:15 n Jer. 49:21; Ezek. 27:28

26:16 o Is. 23:8

26:16 p Jon. 3:6

26:16 q Job 2:13

26:16 r Ezek. 32:10; Hos. 11:10

26:16 s Ezek. 27:35

26:17 t Ezek. 27:2–36; Rev. 18:9

26:17 u Josh. 19:29; Is. 23:4

26:18 v Ezek. 26:15

26:20 w Ezek. 32:18

26:20 x Ezek. 32:23

26:21 y Ezek. 27:36; 28:19

26:21 z Ps. 37:10, 36; Ezek. 28:19

Ezekiel 27

27:2 a Ezek. 26:17

27:3 b Ezek. 26:17; 28:2

27:3 c Is. 23:3

27:3 d Ezek. 28:12

27:3 1 Lit. sit or dwell

27:5 e Deut. 3:9; 1 Chr. 5:23; Song 4:8

27:5 2 built

27:6 f Is. 2:12, 13; Zech. 11:2

27:6 g Gen. 10:4; Is. 23:1, 12; Jer. 2:10

27:6 3 Heb. Kittim, western lands, especially Cyprus

27:9 h Josh. 13:5; 1 Kin. 5:18; Ps. 83:7

27:10 4 Heb. Lud

27:10 5 Heb. Put

27:11 i Ezek. 27:3

27:12 j Gen. 10:4; 2 Chr. 20:36; Ezek. 38:13

27:13 k Gen. 10:2; Is. 66:19; Ezek. 27:19

27:13 l Joel 3:3–6; Rev. 18:13

27:14 m Gen. 10:3; Ezek. 38:6

27:15 n Gen. 10:7; Is. 21:13

27:17 o Judg. 11:33; 1 Kin. 5:9, 11; Ezra 3:7; Acts 12:20

27:17 p Jer. 8:22

27:19 6 LXX, Syr. from Uzal

27:20 q Gen. 25:3

27:21 r Gen. 25:13; Is. 60:7; Jer. 49:28

27:22 s Gen. 10:7; 1 Kin. 10:1, 2; Ps. 72:10; Is. 60:6; Ezek. 38:13

27:23 t Gen. 11:31; 2 Kin. 19:12; Is. 37:12

27:23 u Gen. 25:3

27:25 v Ps. 48:7; Is. 2:16

27:25 w Ezek. 27:4

27:26 x Ps. 48:7; Jer. 18:17; Acts 27:14

27:27 y (Prov. 11:4)

27:28 z Ezek. 26:15

27:28 7 open lands or pasturelands

27:29 a Rev. 18:17

27:29 8 Lit. land

27:30 b 1 Sam. 4:12; 2 Sam. 1:2; Job 2:12; Lam. 2:10; Rev. 18:19

27:30 c Esth. 4:1, 3; Jer. 6:26; Jon. 3:6

27:31 d Is. 15:2; Jer. 16:6; Ezek. 29:18

27:32 e Ezek. 26:17

27:32 f Ezek. 26:4, 5; Rev. 18:18

27:33 g Rev. 18:19

27:34 h Ezek. 26:19

27:34 i Ezek. 27:27

27:35 j Is. 23:6; Ezek. 26:15, 16

27:36 k Jer. 18:16; Zeph. 2:15

27:36 l Ezek. 26:2

27:36 m Ps. 37:10, 36; Ezek. 28:19

Ezekiel 28

28:2 a Jer. 49:16; Ezek. 31:10

28:2 b Is. 14:14; 47:8; Ezek. 28:9; 2 Thess. 2:4

28:2 c Ezek. 27:3, 4

28:2 d Is. 31:3; Ezek. 28:9

28:2 1 Proud

28:3 e Ezek. 14:14; Dan. 1:20; 2:20–23, 28; 5:11, 12; Zech. 9:3

28:4 f Ezek. 27:33; Zech. 9:1–3

28:5 g Ps. 62:10; Zech. 9:3

28:7 h Ezek. 26:7

28:7 i Ezek. 7:24; 21:31; 30:11; Hab. 1:6–8

28:8 j Is. 14:15

28:9 k Ezek. 28:2

28:10 l 1 Sam. 17:26, 36; Ezek. 31:18; 32:19, 21, 25, 27

28:12 m Ezek. 27:2

28:12 n Ezek. 27:3; 28:3

28:13 o Gen. 2:8; Is. 51:3; Ezek. 31:8, 9; 36:35

28:13 p Ezek. 26:13

28:14 q Ex. 25:20; Ezek. 28:16

28:14 r Is. 14:13; Ezek. 20:40

28:15 s (Is. 14:12)

28:16 t Ezek. 28:14

28:17 u Ezek. 28:2, 5

28:17 2 Proud

28:19 v Ezek. 26:21

28:19 w Ezek. 27:36

28:21 x Ezek. 6:2; 25:2; 29:2

28:21 y Gen. 10:15, 19; Is. 23:2, 4, 12; Ezek. 27:8; 32:30

28:22 z Ex. 14:4, 17; Ezek. 39:13

28:22 a Ps. 9:16

28:22 b Ezek. 28:25

28:23 c Ezek. 38:22

28:24 d Num. 33:55; Josh. 23:13; Is. 55:13; Ezek. 2:6

28:24 e Ezek. 16:57; 25:6, 7

28:25 f Ps. 106:47; Is. 11:12, 13; Jer. 32:37; Ezek. 11:17; 20:41; 34:13; 37:21

28:25 g Ezek. 28:22

28:26 h Jer. 23:6; Ezek. 36:28

28:26 i Is. 65:21; Jer. 32:15, 43, 44; Amos 9:13, 14

28:26 j Jer. 31:5; Amos 9:14

28:26 3 securely

Ezekiel 29

29:2 a Ezek. 28:21

29:2 b Is. 19:1; Jer. 25:19; 46:2, 25; Ezek. 30:1—32:32; Joel 3:19

29:3 c Jer. 44:30; Ezek. 28:22; 29:10

29:3 d Ps. 74:13, 14; Is. 37:1; 51:9; Ezek. 32:2

29:3 e Ezek. 28:2

29:3 1 The Nile

29:4 f 2 Kin. 19:28; Is. 37:29; Ezek. 38:4

29:5 g Ezek. 32:4–6

29:5 h Jer. 8:2; 16:4; 25:33

29:5 i Jer. 7:33; 34:20; Ezek. 39:4

29:5 2 Lit. face of the field

29:5 3 So with MT, LXX, Vg.; some Heb. mss., Tg. buried

29:6 j 2 Kin. 18:21; Is. 36:6; Ezek. 17:15

29:7 k Jer. 37:5, 7, 11; Ezek. 17:17

29:7 4 So with MT, Vg.; LXX, Syr. hand

29:8 l Jer. 46:13; Ezek. 14:17; 32:11–13

29:9 m Ezek. 30:7, 8

29:10 n Ezek. 30:12

29:10 o Ezek. 30:6

29:10 5 Or the tower

29:11 p Jer. 43:11, 12; 46:19; Ezek. 32:13

29:12 q Jer. 25:15–19; 27:6–11; Ezek. 30:7, 26

29:12 r Jer. 46:19; Ezek. 30:23, 26

29:13 s Is. 19:23; Jer. 46:26

29:14 t Ezek. 17:6, 14

29:16 u Is. 30:2, 3; 36:4, 6; Lam. 4:17; Ezek. 17:15; 29:6

29:18 v Jer. 25:9; 27:6; Ezek. 26:7–12

29:18 w Jer. 48:37; Ezek. 27:31

29:19 x Jer. 43:10–13; Ezek. 30:10

29:20 y Is. 10:6, 7; 45:1–3; Jer. 25:9

29:21 z 1 Sam. 2:10; Ps. 92:10; 132:17

29:21 a Ezek. 24:27; Amos 3:7, 8; (Luke 21:15)

29:21 6 Strength

Ezekiel 30

30:2 a Is. 13:6; 15:2; Ezek. 21:12; Joel 1:5, 11, 13

30:3 b Ezek. 7:7, 12; Joel 2:1; Obad. 15; Zeph. 1:7

30:4 c Ezek. 29:19

30:4 d Jer. 50:15

30:4 1 Heb. Cush

30:5 e Jer. 25:20, 24

30:5 2 Heb. Put

30:5 3 Heb. Lud

30:6 f Ezek. 29:10

30:6 4 Or the tower

30:7 g Jer. 25:18–26; Ezek. 29:12

30:9 h Is. 18:1, 2

30:9 5 Or secure

30:10 i Ezek. 29:19

30:11 j Ezek. 28:7; 31:12

30:12 k Is. 19:5, 6

30:12 l Is. 19:4

30:13 m Is. 19:1; Jer. 43:12; 46:25; Zech. 13:2

30:13 n Zech. 10:11

30:13 o Is. 19:16

30:13 6 Ancient Memphis

30:14 p Is. 11:11; Jer. 44:1, 15; Ezek. 29:14

30:14 q Ps. 78:12, 43; Is. 19:11, 13

30:14 r Jer. 46:25; Ezek. 30:15, 16; Nah. 3:8–10

30:14 7 Ancient Thebes

30:15 s Jer. 46:25

30:15 8 Ancient Pelusium

30:15 9 Ancient Thebes

30:16 t Ezek. 30:8

30:17 10 Ancient On, Heliopolis

30:18 u Jer. 2:16

30:18 11 Tahpanhes, Jer. 43:7

30:18 12 So with many Heb. mss., Bg., LXX, Syr., Tg., Vg.; MT refrained

30:19 v (Ps. 9:16); Ezek. 5:8; 25:11

30:21 w Jer. 48:25

30:21 x Jer. 46:11

30:21 13 Lit. bandage

30:22 y Jer. 46:25; Ezek. 29:3

30:22 z Ps. 37:17

30:23 a Ezek. 29:12; 30:17, 18, 26

30:25 b Ps. 9:16

30:26 c Ezek. 29:12

Ezekiel 31

31:1 a Jer. 52:5, 6; Ezek. 30:20; 32:1

31:2 b Ezek. 31:18

31:3 c Is. 10:33, 34; Ezek. 17:3, 4, 22; 31:16; Dan. 4:10, 20–23

31:4 d Jer. 51:36; Ezek. 29:3–9

31:4 1 Or channels

31:5 e Dan. 4:11

31:6 f Ezek. 17:23; 31:13; Dan. 4:12, 21; Matt. 13:32

31:6 2 Lit. dwelled

31:8 g Gen. 2:8, 9; 13:10; Is. 51:3; Ezek. 28:13; 31:16, 18

31:8 3 Or plane, Heb. armon

31:10 h 2 Chr. 32:25; Is. 10:12; 14:13, 14; Ezek. 28:17; Dan. 5:20

31:10 4 Proud

31:11 i Ezek. 30:10; Dan. 5:18, 19

31:12 j Ezek. 28:7; 30:11; 32:12

31:12 k Ezek. 32:5; 35:8

31:12 l Ezek. 30:24, 25

31:13 m Is. 18:6; Ezek. 32:4

31:14 n Ps. 82:7

31:14 o Ezek. 32:18

31:15 p Ezek. 32:22, 23

31:15 5 Or Sheol

31:15 6 Lit. be darkened

31:16 q Ezek. 26:15; Hag. 2:7

31:16 r Is. 14:15; Ezek. 32:18

31:16 s Is. 14:8; Hab. 2:17

31:16 t Ezek. 32:31

31:16 7 Or Sheol

31:17 u Lam. 4:20

31:18 v Ezek. 32:19

31:18 w Jer. 9:25, 26; Ezek. 28:10; 32:19, 21

Ezekiel 32

32:1 a Ezek. 31:1; 33:21

32:2 b Ezek. 27:2

32:2 c Jer. 4:7; Ezek. 19:2–6; Nah. 2:11–13

32:2 d Is. 27:1; Ezek. 29:3

32:2 e Jer. 46:7, 8

32:2 f Ezek. 34:18

32:3 g Ezek. 12:13; 17:20

32:4 h Ezek. 29:5

32:4 i Is. 18:6; Ezek. 31:13

32:4 1 Lit. sit or dwell

32:5 j Ezek. 31:12

32:7 k Is. 13:10; Joel 2:31; 3:15; Amos 8:9; Matt. 24:29; Mark 13:24; Luke 21:25; Rev. 6:12, 13; 8:12

32:8 2 Or shining

32:10 l Ezek. 26:16

32:11 m Jer. 46:26; Ezek. 30:4

32:12 n Ezek. 28:7; 30:11; 31:12

32:12 o Ezek. 29:19

32:13 p Ezek. 29:11

32:14 3 Lit. sink; settle, grow clear

32:15 q Ex. 7:5; 14:4, 18; Ps. 9:16; Ezek. 6:7

32:16 r 2 Sam. 1:17; 2 Chr. 35:25; Jer. 9:17; Ezek. 26:17

32:17 s Ezek. 32:1; 33:21

32:18 t Ezek. 26:20; 31:14

32:19 u Jer. 9:25, 26; Ezek. 31:2, 18

32:19 v Ezek. 28:10

32:20 w Ps. 28:3

32:21 x Is. 1:31; 14:9, 10; Ezek. 32:27

32:21 y Ezek. 32:19, 25

32:22 z Ezek. 31:3, 16

32:23 a Is. 14:15

32:23 b Ezek. 32:24–27, 32

32:24 c Gen. 10:22; 14:1; Is. 11:11; Jer. 25:25; 49:34–39

32:24 d Ezek. 32:21

32:24 e Ezek. 32:23

32:25 f Ps. 139:8

32:26 g Gen. 10:2; Ezek. 27:13; 38:2, 3; 39:1

32:26 h Ezek. 32:19

32:27 i Is. 14:18, 19

32:29 j Is. 9:5, 6; 34:5, 6; Jer. 49:7–22; Ezek. 25:12–14

32:30 k Jer. 1:15; 25:26; Ezek. 38:6, 15; 39:2

32:30 l Jer. 25:22; Ezek. 28:21–23

32:31 m Ezek. 14:22; 31:16

Ezekiel 33

33:2 a Ezek. 3:11

33:2 b Ezek. 14:17

33:2 c 2 Sam. 18:24, 25; 2 Kin. 9:17; Hos. 9:8

33:4 d 2 Chr. 25:16; Jer. 6:17; Zech. 1:4

33:4 e Ezek. 18:13; 35:9; (Acts 18:6)

33:5 1 Or deliver his soul

33:6 f Ezek. 33:8

33:7 g Is. 62:6; Ezek. 3:17–21

33:9 2 Or saved your life

33:10 h Lev. 26:39; Ezek. 24:23

33:10 i Is. 49:14; Ezek. 37:11

33:10 3 Or waste away

33:11 j (2 Sam. 14:14; Lam. 3:33); Ezek. 18:23, 32; Hos. 11:8; (2 Pet. 3:9)

33:11 k Ezek. 18:21, 30; (Hos. 14:1, 4; Acts 3:19)

33:11 l (Is. 55:6, 7); Jer. 3:22; Ezek. 18:30, 31; Hos. 14:1; (Acts 3:19)

33:12 m Ezek. 3:20; 18:24, 26

33:12 n (2 Chr. 7:14); Ezek. 18:21; 33:19

33:13 o Ezek. 3:20; 18:24

33:14 p (Is. 55:7); Jer. 18:7, 8; Ezek. 3:18, 19; 18:27; Hos. 14:1, 4

33:14 4 justice

33:14 5 righteousness

33:15 q Ezek. 18:7

33:15 r Ex. 22:1–4; Lev. 6:2, 4, 5; Num. 5:6, 7; Luke 19:8

33:15 s Lev. 18:5; Ps. 119:59; 143:8; Ezek. 20:11, 13, 21

33:16 t (Is. 1:18; 43:25); Ezek. 18:22

33:17 u Ezek. 18:25, 29

33:17 6 Or equitable

33:18 v Ezek. 18:26

33:20 w Ezek. 18:25, 29

33:20 7 Or equitable

33:21 x Ezek. 1:2

33:21 y Ezek. 24:26

33:21 z 2 Kin. 25:4

33:21 8 Lit. struck down

33:22 a Ezek. 1:3; 8:1; 37:1

33:22 b Ezek. 24:27

33:24 c Ezek. 34:2

33:24 d Ezek. 36:4

33:24 e Is. 51:2; (Acts 7:5; Rom. 4:12)

33:24 f Mic. 3:11; (Matt. 3:9; John 8:39)

33:24 g Ezek. 11:15

33:25 h Gen. 9:4; Lev. 3:17; 7:26; 17:10–14; 19:26; Deut. 12:16, 23; 15:23

33:25 i Ezek. 18:6

33:25 j Ezek. 22:6, 9

33:25 k Deut. 29:28

33:26 l Ezek. 18:6; 22:11

33:27 m Ezek. 33:24

33:27 n Ezek. 39:4

33:27 o Judg. 6:2; 1 Sam. 13:6; Is. 2:19

33:28 p Jer. 44:2, 6, 22; Ezek. 36:34, 35

33:28 q Ezek. 7:24; 24:21

33:28 r Ezek. 6:2, 3, 6

33:28 9 Lit. pride of her strength

33:30 s Is. 29:13; Ezek. 14:3; 20:3, 31

33:31 t Ezek. 14:1

33:31 u Ezek. 8:1

33:31 v Is. 58:2

33:31 w Ps. 78:36, 37; Is. 29:13; Jer. 12:2; 1 John 3:18

33:31 x (Matt. 13:22)

33:32 y (Matt. 7:21–28; James 1:22–25)

33:33 z 1 Sam. 3:20

33:33 a Ezek. 2:5

Ezekiel 34

34:2 a Jer. 23:1; Ezek. 22:25; Mic. 3:1–3, 11; Zech. 11:17

34:3 b Is. 56:11; Zech. 11:16

34:3 c Ezek. 33:25, 26; Mic. 3:1–3; Zech. 11:5

34:4 d Zech. 11:16

34:4 e Matt. 9:36; 10:16; 18:12, 13; Luke 15:4

34:4 f (1 Pet. 5:3)

34:4 1 harshness or rigor

34:5 g Ezek. 33:21

34:5 h Num. 27:17; 1 Kin. 22:17; Jer. 10:21; Matt. 9:36; Mark 6:34

34:5 i Is. 56:9; Jer. 12:9

34:6 j Jer. 40:11, 12; 50:6; Ezek. 7:16; 1 Pet. 2:25

34:8 k Ezek. 34:5, 6

34:8 l Ezek. 34:2, 10

34:10 m Jer. 21:13; 52:24–27; Ezek. 5:8; 13:8; Zech. 10:3

34:10 n Ezek. 3:18; Heb. 13:17

34:10 o Ezek. 34:2, 8

34:10 p Ps. 72:12–14; Ezek. 13:23

34:12 q Jer. 31:10

34:12 r Jer. 13:16; Ezek. 30:3; Joel 2:2

34:13 s Is. 65:9, 10; Jer. 23:3; Ezek. 11:17; 20:41; 28:25; 36:24; 37:21, 22

34:13 2 Or by the streams

34:14 t Ps. 23:2; Jer. 3:15; (John 10:9)

34:14 u Jer. 33:12

34:16 v Is. 40:11; Mic. 4:6; (Matt. 18:11; Mark 2:17; Luke 5:32)

34:16 w Is. 10:16; Amos 4:1

34:16 x Jer. 10:24

34:17 y Ezek. 20:37; Mal. 4:1; (Matt. 25:32)

34:18 3 remainder

34:20 z Ezek. 34:17

34:23 a (Is. 40:11; Jer. 23:4, 5); Hos. 1:11; (John 10:11; Heb. 13:20; 1 Pet. 2:25; 5:4)

34:23 b Jer. 30:9; Ezek. 37:24; Hos. 3:5

34:24 c Ex. 29:45; Ezek. 37:25

34:24 d Is. 55:3; Jer. 30:9; Ezek. 37:24, 25; Hos. 3:5

34:25 e Ezek. 37:26

34:25 f Lev. 26:6; Job 5:22, 23; Is. 11:6–9; Hos. 2:18

34:25 g Jer. 23:6

34:26 h Is. 56:7

34:26 i Gen. 12:2; Is. 19:24; Zech. 8:13

34:26 j Lev. 26:4

34:26 k Ps. 68:9

34:27 l Lev. 26:4; Ps. 85:12; Is. 4:2

34:27 m Lev. 26:13; Is. 52:2, 3; Jer. 2:20

34:27 n Jer. 25:14

34:28 o Jer. 30:10; Ezek. 39:26

34:29 p (Is. 11:1)

34:29 q Ezek. 36:29

34:29 r Ezek. 36:3, 6, 15

34:29 4 Lit. planting place

34:30 s Ezek. 34:24

34:30 t Ps. 46:7, 11; Ezek. 14:11; 36:28

34:31 u Ps. 100:3; Jer. 23:1; (John 10:11)

Ezekiel 35

35:2 a Gen. 36:8; Deut. 2:5; Jer. 25:21; 49:7–22; Ezek. 25:12–14; Joel 3:19; Amos 1:11, 12; Obad. 1–9, 15, 16

35:2 b Amos 1:11

35:3 c Ezek. 6:14

35:3 1 Lit. a desolation and a waste

35:5 d Ezek. 25:12

35:5 e Ps. 137:7; Dan. 9:24; Amos 1:11; Obad. 10

35:5 2 Or everlasting

35:6 f Is. 63:1–6; Ezek. 16:38; 32:6

35:6 g Ps. 109:17

35:6 3 Or bloodshed

35:7 h Judg. 5:6

35:7 4 Lit. a waste and a desolation

35:9 i Jer. 49:13; Ezek. 25:13

35:9 j Ezek. 36:11

35:9 5 Lit. desolated forever

35:10 k Ps. 83:4–12; Ezek. 36:2, 5

35:10 l (Ps. 48:1–3; 132:13, 14); Is. 12:6; Ezek. 48:35; Zeph. 3:15

35:11 m (Matt. 7:2; James 2:13)

35:12 n Ps. 9:16

35:12 o Zeph. 2:8

35:12 p Is. 52:5

35:13 q (1 Sam. 2:3)

35:13 r Ezek. 36:3

35:13 6 Lit. made yourself great

35:14 s Is. 65:13, 14

35:15 t Obad. 12, 15

35:15 u Jer. 50:11; Lam. 4:21

Ezekiel 36

36:1 a Ezek. 6:2, 3

36:2 b Jer. 33:24; Ezek. 25:3; 26:2

36:2 c Deut. 32:13; Ps. 78:69; Is. 58:14; Hab. 3:19

36:2 d Ezek. 35:10

36:2 1 Or everlasting

36:3 e Deut. 28:37; 1 Kin. 9:7; Lam. 2:15; Dan. 9:16

36:3 f Ps. 44:13, 14; Jer. 18:16; Ezek. 35:13

36:4 g Ezek. 34:8, 28

36:4 h Ps. 79:4; Jer. 48:27

36:4 2 Or ravines

36:5 i Deut. 4:24; Ezek. 38:19

36:5 j Ezek. 35:10, 12

36:5 3 Lit. scorning souls

36:6 k Ps. 74:10; 123:3, 4; Ezek. 34:29

36:7 l Ezek. 20:5

36:7 m Jer. 25:9, 15, 29

36:10 n Is. 58:12; 61:4; Amos 9:14

36:11 o Jer. 31:27; 33:12

36:11 p Job 42:12; Is. 51:3

36:11 q Ezek. 35:9; 37:6, 13

36:11 4 Lit. be fruitful

36:12 r Obad. 17

36:12 s Jer. 15:7; Ezek. 22:12, 27

36:13 t Num. 13:32

36:15 u Is. 60:14; Ezek. 34:29

36:17 v Lev. 18:25, 27, 28; Jer. 2:7

36:17 w Lev. 15:19

36:18 x Ezek. 16:36, 38; 23:37

36:19 y Deut. 28:64; Ezek. 5:12; 22:15; Amos 9:9

36:19 z Ezek. 7:3; 18:30; 39:24; (Rom. 2:6)

36:20 a Is. 52:5; Ezek. 12:16; Rom. 2:24

36:21 b Ezek. 20:9, 14

36:22 c Ps. 106:8; Ezek. 20:44

36:23 d Is. 5:16; Ezek. 20:41; 28:22

36:24 e Is. 43:5, 6; Ezek. 34:13; 37:21

36:25 f Num. 19:17–19; Ps. 51:7; Is. 52:15; Heb. 9:13, 19; 10:22

36:25 g Jer. 33:8

36:26 h Ps. 51:10; Jer. 32:39; Ezek. 11:19; (John 3:3)

36:27 i Is. 44:3; 59:21; Ezek. 11:19; 37:14; (Joel 2:28, 29)

36:28 j Ezek. 28:25; 37:25

36:28 k Jer. 30:22; Ezek. 11:20; 37:27

36:29 l Zech. 13:1; (Matt. 1:21; Rom. 11:26)

36:29 m Ps. 105:16

36:29 n Ezek. 34:27, 29; Hos. 2:21–23

36:30 o Lev. 26:4; Ezek. 34:27

36:31 p Ezek. 16:61, 63

36:31 q Lev. 26:39; Ezek. 6:9; 20:43

36:31 5 despise

36:32 r Deut. 9:5

36:33 s Ezek. 36:10

36:35 t Is. 51:3; Ezek. 28:13; Joel 2:3

36:36 u Ezek. 17:24; 22:14; 37:14; Hos. 14:4–9

36:37 v Ezek. 14:3; 20:3, 31

36:37 w Ezek. 36:10

36:38 6 Lit. holy flock

36:38 7 appointed feasts

Ezekiel 37

37:1 a Ezek. 1:3

37:1 b Ezek. 3:14; 8:3; 11:24; Acts 8:39

37:3 c (Deut. 32:39; 1 Sam. 2:6; John 5:21; Rom. 4:17; 2 Cor. 1:9)

37:5 d Gen. 2:7; Ps. 104:29, 30; Ezek. 37:9, 10, 14

37:6 e Is. 49:23; Ezek. 6:7; 35:12; Joel 2:27; 3:17

37:9 f (Ps. 104:30)

37:9 1 Breath of life

37:10 g Rev. 11:11

37:10 2 Breath of life

37:11 h Jer. 33:24; Ezek. 36:10

37:11 i Ps. 141:7; Is. 49:14

37:12 j Deut. 32:39; 1 Sam. 2:6; Is. 26:19; 66:14; (Dan. 12:2); Hos. 13:14

37:12 k Ezek. 36:24

37:14 l Is. 32:15; Ezek. 36:27; (Joel 2:28, 29); Zech. 12:10

37:16 m Num. 17:2, 3

37:16 n 2 Chr. 11:12, 13, 16; 15:9; 30:11, 18

37:17 o Is. 11:13; Jer. 50:4; Ezek. 37:22–24; Hos. 1:11; Zeph. 3:9

37:18 p Ezek. 12:9; 24:19

37:19 q Zech. 10:6

37:19 r Ezek. 37:16, 17

37:20 s Ezek. 12:3

37:21 t Is. 43:5, 6; Jer. 32:37; Ezek. 36:24; Amos 9:14, 15

37:22 u Is. 11:13; Jer. 3:18; Hos. 1:11

37:22 v Ezek. 34:23; John 10:16

37:23 w Ezek. 36:25

37:23 x Ezek. 36:28, 29

37:24 y Is. 40:11; (Jer. 23:5; 30:9); Ezek. 34:23, 24; Hos. 3:5; (Luke 1:32)

37:24 z (John 10:16)

37:24 a Ezek. 36:27

37:25 b Ezek. 36:28

37:25 c Is. 60:21; Joel 3:20; Amos 9:15

37:25 d Ps. 89:3, 4; John 12:34

37:26 e Ps. 89:3; Is. 55:3; (Jer. 32:40)

37:26 f Jer. 30:19; Ezek. 36:10

37:26 g (2 Cor. 6:16)

37:26 3 Lit. cut

37:27 h Lev. 26:11; (John 1:14); Rev. 21:3

37:27 i Ezek. 11:20

37:28 j Ezek. 36:23

37:28 k Ex. 31:13; Ezek. 20:12

Ezekiel 38

38:2 a Ezek. 39:1

38:2 b Ezek. 35:2, 3

38:2 c Ezek. 38:1—39:24; Rev. 20:8

38:2 d Gen. 10:2; Ezek. 39:6; Rev. 20:8

38:2 e Ezek. 32:26

38:2 1 Tg., Vg., Aquila the chief prince of Meshech, also v. 3

38:4 f 2 Kin. 19:28; Ezek. 29:4

38:4 g Is. 43:17

38:4 h Ezek. 23:12

38:5 2 Heb. Cush

38:5 3 Heb. Put

38:6 i Gen. 10:2

38:6 j Gen. 10:3; Ezek. 27:14

38:7 k Is. 8:9, 10; Jer. 46:3, 4

38:8 l Deut. 4:30; Is. 24:22

38:8 m Is. 29:6

38:8 n Ezek. 34:13

38:8 o Ezek. 36:1, 4

38:8 p Jer. 23:6; Ezek. 34:25; 39:26

38:9 q Is. 28:2

38:9 r Jer. 4:13

38:11 s Zech. 2:4

38:11 t Jer. 49:31

38:11 u Ezek. 38:8

38:11 4 securely

38:12 v Ezek. 38:8

38:13 w Ezek. 27:22

38:13 x Ezek. 27:15, 20

38:13 y Ezek. 27:12

38:13 z Ezek. 19:3, 5

38:14 a Is. 4:1

38:14 b Jer. 23:6; Ezek. 38:8, 11; (Zech. 2:5, 8)

38:15 c Ezek. 39:2

38:16 d Ezek. 35:11

38:16 e Is. 5:16; 8:13; 29:23; Ezek. 28:22

38:19 f Deut. 32:21, 22; Ps. 18:7, 8; Ezek. 36:5, 6; (Nah. 1:2); Heb. 12:29

38:19 g Ps. 89:46

38:19 h Joel 3:16; Hag. 2:6, 7; Rev. 16:18

38:19 5 Lit. shaking

38:20 i Hos. 4:3

38:20 j Jer. 4:24; Nah. 1:5, 6

38:21 k Ps. 105:16

38:21 l Ezek. 14:17

38:21 m Judg. 7:22; 1 Sam. 14:20; 2 Chr. 20:23; Hag. 2:22

38:22 n Is. 66:16; Jer. 25:31

38:22 o Ezek. 5:17

38:22 p Ps. 11:6; Is. 30:30; Ezek. 13:11

38:22 q Rev. 16:21

38:23 r Ezek. 36:23

38:23 s Ps. 9:16; Ezek. 37:28; 38:16

Ezekiel 39

39:1 a Ezek. 38:2, 3

39:1 1 Tg., Vg., Aquila the chief prince of Meshech

39:2 b Ezek. 38:8

39:2 c Ezek. 38:15

39:4 d Ezek. 38:4, 21

39:4 e Ezek. 33:27

39:4 2 Be slain

39:5 3 Be slain

39:5 4 Lit. the face of the field

39:6 f Ezek. 38:22; Amos 1:4, 7, 10; Nah. 1:6

39:6 g Ps. 72:10; Is. 66:19; Jer. 25:22

39:6 5 securely or confidently

39:7 h Ezek. 39:25

39:7 i Lev. 18:21; Ezek. 36:23

39:7 j Ezek. 38:16

39:8 k Rev. 16:17; 21:6

39:8 l Ezek. 38:17

39:9 6 Lit. hand staffs

39:10 m Is. 14:2; 33:1; Mic. 5:8; Hab. 2:8

39:11 7 Lit. The Multitude of Gog

39:12 n Deut. 21:23; Ezek. 39:14, 16

39:13 o Jer. 33:9; Zeph. 3:19, 20

39:13 p Ezek. 28:22

39:14 q Ezek. 39:12

39:14 8 Lit. those who pass through

39:15 9 build

39:16 r Ezek. 39:12

39:16 10 Lit. Multitude

39:17 s Is. 56:9; (Jer. 12:9); Ezek. 39:4; Rev. 19:17, 18

39:17 t Is. 18:6

39:17 u Is. 34:6, 7; Jer. 46:10; Zeph. 1:7

39:17 v Ezek. 39:4

39:18 w Ezek. 29:5; Rev. 19:18

39:18 x Deut. 32:14; Ps. 22:12

39:20 y Ps. 76:5, 6; Ezek. 38:4; Hag. 2:22

39:20 z Rev. 19:18

39:21 a Ex. 9:16; Is. 37:20; Ezek. 36:23; 38:23

39:21 b Ex. 7:4

39:22 c Ex. 39:7, 28

39:23 d Jer. 22:8, 9; 44:22; Ezek. 36:18–20, 23

39:23 e Deut. 31:17; Is. 1:15; 59:2; Ezek. 39:29

39:23 f Lev. 26:25

39:24 g 2 Kin. 17:7; Jer. 2:17, 19; 4:18; Ezek. 36:19

39:25 h Is. 27:12, 13; Jer. 30:3, 18; Ezek. 34:13; 36:24

39:25 i Jer. 31:1; Ezek. 20:40; Hos. 1:11

39:26 j Dan. 9:16

39:26 k Lev. 26:5, 6

39:27 l Ezek. 28:25, 26

39:27 m Ezek. 36:23, 24; 38:16

39:28 n Ezek. 34:30

39:28 11 Lit. there

39:29 o Is. 54:8, 9

39:29 p Is. 32:15; Ezek. 36:27; 37:14; (Joel 2:28; Zech. 12:10); Acts 2:17

Ezekiel 40

40:1 a 2 Kin. 25:1–4; Jer. 39:2, 3; 52:4–7; Ezek. 33:21

40:1 b Ezek. 1:3; 3:14, 22; 37:1

40:1 1 Lit. struck

40:2 c Ezek. 1:1; 3:14; 8:3; 37:1; Dan. 7:1, 7

40:2 d (Is. 2:2, 3); Ezek. 17:23; 20:40; 37:22; (Mic. 4:1); Rev. 21:10

40:3 e Ezek. 1:7; Dan. 10:6; Rev. 1:15

40:3 f Ezek. 47:3; Zech. 2:1, 2

40:3 g Rev. 11:1; 21:15

40:4 h Ezek. 44:5

40:4 i Ezek. 43:10

40:4 2 Lit. set your heart

40:5 j (Is. 26:1); Ezek. 42:20

40:5 3 Lit. house

40:5 4 A royal cubit of about 21 inches

40:6 k Ezek. 43:1

40:12 5 Lit. border

40:16 l 1 Kin. 6:4; Ezek. 41:16, 26

40:16 m 1 Kin. 6:29, 32, 35; 2 Chr. 3:5; Ezek. 40:22, 26, 31, 34, 37; 41:18–20, 25, 26

40:17 n Ezek. 10:5; 42:1; 46:21; Rev. 11:2

40:17 o 1 Kin. 6:5; 2 Chr. 31:11; Ezek. 40:38

40:17 p Ezek. 45:5

40:30 q Ezek. 40:21, 25, 33, 36

40:38 r 2 Chr. 4:6

40:39 s Lev. 4:2, 3

40:39 t Lev. 5:6; 6:6; 7:1

40:44 u 1 Chr. 6:31, 32; 16:41–43; 25:1–7

40:45 v Lev. 8:35; Num. 3:27, 28, 32, 38; 18:5; 1 Chr. 9:23; 2 Chr. 13:11; Ps. 134:1

40:46 w Lev. 6:12, 13; Num. 18:5; Ezek. 44:15

40:46 x 1 Kin. 2:35; Ezek. 43:19; 44:15, 16

40:48 y 1 Kin. 6:3; 2 Chr. 3:4

40:49 z 1 Kin. 6:3

40:49 a 1 Kin. 7:15–22; 2 Chr. 3:17; Jer. 52:17–23; (Rev. 3:12)

Ezekiel 41

41:1 a Ezek. 40:2, 3, 17

41:1 1 Heb. heykal; the main room in the temple, the holy place, Ex. 26:33

41:4 b 1 Kin. 6:20; 2 Chr. 3:8

41:5 2 Lit. house

41:6 c 1 Kin. 6:5–10

41:6 d 1 Kin. 6:6, 10

41:6 3 Lit. the wall

41:7 e 1 Kin. 6:8

41:8 f Ezek. 40:5

41:9 4 Lit. house

41:13 g Ezek. 40:47

41:15 h Ezek. 42:3, 5

41:15 5 Or sanctuary

41:16 i 1 Kin. 6:4; Ezek. 40:16, 25

41:16 j 1 Kin. 6:15

41:17 6 Lit. house; the Most Holy Place

41:18 k 1 Kin. 6:29; 2 Chr. 3:7

41:18 l 2 Chr. 3:5; Ezek. 40:16

41:19 m Ezek. 1:10; 10:14

41:21 n 1 Kin. 6:33; Ezek. 40:9, 14, 16; 41:1

41:22 o Ex. 30:1–3; 1 Kin. 6:20; Rev. 8:3

41:22 p Ex. 25:23, 30; Lev. 24:6; Ezek. 23:41; 44:16; Mal. 1:7, 12

41:22 q Ex. 30:8

41:23 r 1 Kin. 6:31–35

41:24 s 1 Kin. 6:34

41:26 t Ezek. 40:16

Ezekiel 42

42:1 a Ezek. 41:1

42:1 b Ezek. 40:20

42:1 c Ezek. 41:12, 15

42:3 d Ezek. 40:17

42:3 e Ezek. 41:15, 16; 42:5

42:6 1 Or narrowed

42:8 f Ezek. 41:13, 14

42:11 g Ezek. 42:4

42:13 h Lev. 6:16, 26; 24:9; Ezek. 43:19

42:13 i Lev. 2:3, 10; 6:14, 17, 25

42:14 j Ezek. 44:19

42:15 k Ezek. 40:6; 43:1

42:15 2 Lit. house

42:16 3 About 10.5 feet, Ezek. 40:5

42:20 l (Is. 60:18); Ezek. 40:5; Zech. 2:5

42:20 m Ezek. 45:2; Rev. 21:16

42:20 4 Or profane

Ezekiel 43

43:1 a Ezek. 10:19; 46:1

43:2 b Ezek. 11:23

43:2 c Ezek. 1:24; Rev. 1:15; 14:2

43:2 d Ezek. 10:4; Rev. 18:1

43:3 e Ezek. 1:4–28

43:3 f Jer. 1:10; Ezek. 9:1, 5; 32:18

43:3 g Ezek. 1:28; 3:23

43:3 1 Some Heb. mss., Vg. He

43:4 h Ezek. 10:19; 11:23

43:4 2 Lit. house

43:5 i Ezek. 3:12, 14; 8:3; 2 Cor. 12:2–4

43:5 j Ezek. 40:34; 1 Kin. 8:10, 11

43:5 3 Lit. house

43:6 k Ezek. 1:26; 40:3

43:7 l Ps. 99:1; Is. 60:13

43:7 m 1 Chr. 28:2; Ps. 99:5

43:7 n Ex. 29:45; Ps. 68:16; 132:14; Ezek. 37:26–28; Joel 3:17; (John 1:14; 2 Cor. 6:16)

43:7 o Ezek. 39:7

43:7 p Lev. 26:30; Jer. 16:18; Ezek. 6:5, 13

43:7 4 Unfaithful idolatry

43:8 q 2 Kin. 16:14; 21:4, 5, 7; Ezek. 8:3; 23:39; 44:7

43:10 r Ezek. 40:4

43:10 5 Lit. house

43:11 s Ezek. 44:5

43:11 t Ezek. 11:20

43:11 6 Lit. house

43:12 u Ezek. 40:2

43:12 7 Lit. house

43:13 v Ex. 27:1–8; 2 Chr. 4:1

43:13 w Ezek. 41:8

43:13 8 A royal cubit of about 21 inches

43:15 x Ex. 27:2; Lev. 9:9; 1 Kin. 1:50

43:15 9 Heb. ariel

43:16 y Ex. 27:1

43:17 z Ex. 20:26

43:18 a Ex. 40:29

43:18 b Lev. 1:5, 11; (Heb. 9:21, 22)

43:19 c Ex. 29:10; Lev. 8:14; Ezek. 45:18, 19

43:19 d Ezek. 44:15, 16

43:19 e 1 Kin. 2:35; Ezek. 40:46

43:21 f Ex. 29:14; Lev. 4:12

43:21 g Heb. 13:11

43:21 10 Lit. house

43:24 h Lev. 2:13; Num. 18:19; (Mark 9:49, 50; Col. 4:6)

43:25 i Ex. 29:35; Lev. 8:33

43:26 11 Lit. fill its hands

43:26 12 LXX, Syr. themselves

43:27 j Lev. 9:1–4

43:27 k Ezek. 20:40, 41; (Rom. 12:1; 1 Pet. 2:5)

Ezekiel 44

44:1 a Ezek. 43:1

44:2 b Ezek. 43:2–4

44:3 c Gen. 31:54; Ex. 24:9–11; (1 Cor. 10:18)

44:3 d Ezek. 46:2, 8

44:4 e Is. 6:3; Ezek. 3:23; 43:5

44:4 f Ezek. 1:28; 43:3

44:4 1 Lit. house

44:5 g Deut. 32:46; Ezek. 40:4

44:5 h Deut. 12:32; Ezek. 43:10, 11

44:5 2 Lit. set your heart

44:6 i Ezek. 2:5

44:6 j Ezek. 45:9; 1 Pet. 4:3

44:7 k Ezek. 43:8; Acts 21:28

44:7 l Lev. 22:25

44:7 m Lev. 26:41; Deut. 10:16; Jer. 4:4; 9:26; (Acts 7:51)

44:7 n Lev. 21:17

44:7 o Lev. 3:16

44:8 p Lev. 22:2; Num. 18:7

44:9 q Ezek. 44:7; Joel 3:17; Zech. 14:21

44:10 r 2 Kin. 23:8; Ezek. 48:11

44:11 s 1 Chr. 26:1–19

44:11 t 2 Chr. 29:34; 30:17

44:11 u Num. 16:9

44:12 v Is. 9:16; Mal. 2:8

44:12 w Ps. 106:26

44:12 3 Lit. became a stumbling block of iniquity to the house of Israel

44:13 x Num. 18:3; 2 Kin. 23:9

44:13 y Ezek. 32:30

44:14 z Num. 18:4; 1 Chr. 23:28–32; Ezek. 44:11

44:15 a Ezek. 40:46

44:15 b (1 Sam. 2:35); 2 Sam. 15:27; Ezek. 43:19; 48:11

44:15 c Ezek. 44:10

44:15 d Deut. 10:8

44:15 e Lev. 3:16, 17; 17:5, 6; Ezek. 44:7

44:16 f Num. 18:5, 7, 8

44:16 g Ezek. 41:22; Mal. 1:7, 12

44:17 h Ex. 28:39–43; 39:27–29; Rev. 19:8

44:18 i Ex. 28:40; 39:28; Is. 3:20; Ezek. 24:17, 23

44:19 j Lev. 6:10; 16:4, 23, 24; Ezek. 42:14

44:19 k Ex. 30:29; Lev. 6:27; Ezek. 46:20; (Matt. 23:17)

44:20 l Lev. 21:5

44:20 m Num. 6:5

44:21 n Lev. 10:9

44:22 o Lev. 21:7, 13, 14

44:23 p Lev. 10:10, 11; Ezek. 22:26; Hos. 4:6; Mic. 3:9–11; Zeph. 3:4; Hag. 2:11–13; Mal. 2:6–8

44:23 q Lev. 20:25

44:24 r Deut. 17:8, 9; 1 Chr. 23:4; 2 Chr. 19:8–10

44:24 s Ezek. 22:26

44:26 t Num. 6:10; 19:11, 13–19

44:27 u Lev. 5:3, 6; Num. 6:9–11

44:27 v Ezek. 44:17

44:28 w Num. 18:20; Deut. 10:9; 18:1, 2; Josh. 13:14, 33

44:28 x Ezek. 45:4

44:29 y Lev. 7:6

44:29 z Lev. 27:21, 28; Num. 18:14

44:30 a Ex. 13:2; 22:29; 23:19; Num. 3:13; 18:12

44:30 b Num. 15:20; Neh. 10:37

44:30 c Prov. 3:9; (Mal. 3:10)

44:30 4 Lit. first

44:31 d Ex. 22:31; Lev. 22:8; Deut. 14:21; Ezek. 4:14

Ezekiel 45

45:1 a Num. 26:52–56; Ezek. 47:22

45:1 b Ezek. 48:8, 9

45:2 c Ezek. 42:20

45:3 d Ezek. 48:10

45:4 e Ezek. 48:10, 11

45:5 f Ezek. 48:13

45:5 g Ezek. 40:17

45:5 1 Lit. house

45:5 2 So with MT, Tg., Vg.; LXX a possession, cities of dwelling

45:6 h Ezek. 48:15

45:7 i Ezek. 48:21

45:8 j (Is. 11:3–5); Jer. 22:17; Ezek. 22:27

45:9 k Ezek. 44:6

45:9 l Jer. 22:3; Zech. 8:16

45:10 m Lev. 19:36; Deut. 25:15; Prov. 16:11; Amos 8:4–6; Mic. 6:10, 11

45:12 n Ex. 30:13; Lev. 27:25; Num. 3:47

45:15 o Lev. 1:4; 6:30

45:17 p Ezek. 46:4–12

45:18 q Lev. 16:16, 33; Ezek. 43:22, 26

45:19 r Lev. 16:18–20; Ezek. 43:20

45:19 3 Lit. house

45:20 s Lev. 4:27; Ps. 19:12

45:21 t Ex. 12:18; Lev. 23:5, 6; Num. 9:2, 3; 28:16, 17; Deut. 16:1

45:22 u Lev. 4:14

45:23 v Lev. 23:8

45:23 w Num. 28:15, 22, 30; 29:5, 11, 16, 19

45:24 x Num. 28:12–15; Ezek. 46:5, 7

45:25 y Lev. 23:34; Num. 29:12; Deut. 16:13; 2 Chr. 5:3; 7:8, 10

Ezekiel 46

46:1 a Ex. 20:9

46:2 b Ezek. 44:3

46:4 c Ezek. 45:17

46:4 d Num. 28:9, 10

46:5 e Num. 28:12; Ezek. 45:24; 46:7, 11

46:5 1 Lit. the gift of his hand

46:7 2 Lit. as much as his hand can reach

46:8 f Ezek. 44:3; 46:2

46:9 g Ex. 23:14–17; 34:23; Deut. 16:16, 17; Ps. 84:7; Mic. 6:6

46:9 h Ezek. 48:31, 33

46:11 i Ezek. 46:5, 7

46:12 j Ezek. 44:3; 46:1, 2, 8

46:13 k Ex. 29:38; Num. 28:3–5

46:13 3 Lit. morning by morning

46:15 l Ex. 29:42; Num. 28:6

46:17 m Lev. 25:10

46:18 n Ezek. 45:8

46:19 o Ezek. 42:13

46:20 p 2 Chr. 35:13

46:20 q Lev. 2:4, 5, 7

46:20 r Ezek. 44:19

46:23 4 Lit. boiling places

46:24 s Ezek. 46:20

46:24 5 Lit. house of those who boil

46:24 6 Lit. house

Ezekiel 47

47:1 a Ps. 46:4; Is. 30:25; 55:1; (Jer. 2:13); Joel 3:18; Zech. 13:1; 14:8; (Rev. 22:1, 17)

47:1 1 Lit. house

47:2 b Ezek. 44:1, 2

47:3 c Ezek. 40:3

47:7 d (Is. 60:13, 21; 61:3; Ezek. 47:12; Rev. 22:2)

47:8 2 Or Arabah, the Jordan Valley

47:9 3 Lit. two rivers

47:10 e Num. 34:3; Josh. 23:4; Ezek. 48:28

47:12 f Ezek. 47:7; (Rev. 22:2)

47:12 g Job 18:16; (Ps. 1:3; Jer. 17:8)

47:12 h (Rev. 22:2)

47:12 4 Or healing

47:13 i Num. 34:1–29

47:13 j Gen. 48:5; 1 Chr. 5:1; Ezek. 48:4, 5

47:14 k Gen. 12:7; 13:15; 15:7; 17:8; 26:3; 28:13; Deut. 1:8; Ezek. 20:5, 6, 28, 42

47:14 l Ezek. 48:29

47:15 m Ezek. 48:1

47:15 n Num. 34:7, 8

47:16 o Num. 34:8

47:16 p 2 Sam. 8:8

47:17 q Num. 34:9; Ezek. 48:1

47:19 r Num. 20:13; Deut. 32:51; Ps. 81:7; Ezek. 48:28

47:19 5 Heb. Negev

47:19 6 Lit. Strife

47:21 s Ezek. 45:1

47:22 t Num. 26:55, 56

47:22 u (Eph. 3:6; Rev. 7:9, 10)

47:22 v (Acts 11:18; 15:9; Gal. 3:28; Eph. 2:12–14; Col. 3:11)

Ezekiel 48

48:1 a Ezek. 47:15

48:1 b Josh. 19:40–48

48:2 c Josh. 19:24–31

48:3 d Josh. 19:32–39

48:4 e Josh. 13:29–31; 17:1–11, 17, 18

48:5 f Josh. 16:5–10; 17:8–10, 14–18

48:6 g Josh. 13:15–23

48:7 h Josh. 15:1–63; 19:9

48:8 i Ezek. 45:1–6

48:8 j (Is. 12:6; 33:20–22); Ezek. 45:3, 4

48:11 k Ezek. 40:46; 44:15

48:11 l Ezek. 44:10, 12

48:12 m Ezek. 45:4

48:13 n Ezek. 45:5

48:14 o Ex. 22:29; Lev. 27:10, 28, 33; Ezek. 44:30

48:15 p Ezek. 45:6

48:15 q Ezek. 42:20

48:19 r Ezek. 45:6

48:21 s Ezek. 34:24; 45:7; 48:22

48:21 t Ezek. 48:8, 10

48:21 1 Lit. house

48:22 u Josh. 18:21–28

48:24 v Josh. 19:1–9

48:25 w Josh. 19:17–23

48:26 x Josh. 19:10–16

48:27 y Josh. 13:24–28

48:28 z Gen. 14:7; 2 Chr. 20:2; Ezek. 47:19

48:28 a Ezek. 47:10, 15, 19, 20

48:28 2 Heb. Negev

48:28 3 Lit. Strife

48:29 b Ezek. 47:14, 21, 22

48:31 c (Rev. 21:10–14)

48:35 d Jer. 23:6; 33:16

48:35 e Is. 12:6; 14:32; 24:23; Jer. 3:17; 8:19; 14:9; Ezek. 35:10; Joel 3:21; Zech. 2:10; Rev. 21:3; 22:3

48:35 4 Heb. YHWH Shammah

Introduction to Daniel

Title

According to Hebrew custom, the title is drawn from the prophet who throughout the book received revelations from God. Daniel bridges the entire 70 years of the Babylonian captivity (ca. 605–536 B.C.; cf. 1:1 and 9:1–3). Nine of the 12 chapters relate revelation through dreams/visions. Daniel was God’s mouthpiece to the Gentile and Jewish world, declaring God’s current and future plans. What Revelation is to the NT prophetically and apocalyptically, Daniel is to the OT.

Author and Date

Several verses indicate that the writer is Daniel (8:15, 27; 9:2; 10:2, 7; 12:4, 5), whose name means “God is my Judge.” He wrote in the autobiographical first person from 7:2 on, and is to be distinguished from the other 3 Daniels of the OT (cf. 1 Chr. 3:1; Ezra 8:2; Neh. 10:6). As a teenager, possibly about 15 years old, Daniel was kidnaped from his noble family in Judah and deported to Babylon to be brainwashed into Babylonian culture for the task of assisting in dealing with the imported Jews. There he spent the remainder of a long life (85 years or more). He made the most of the exile, successfully exalting God by his character and service. He quickly rose to the role of statesman by official royal appointment and served as a confidante of kings as well as a prophet in two world empires, i.e., the Babylonian (2:48) and the Medo-Persian (6:1, 2). Christ confirmed Daniel as the author of this book (cf. Matt. 24:15).

Daniel lived beyond the time described in Dan. 10:1 (ca. 536 B.C.). It seems most probable that he wrote the book shortly after this date but before ca. 530 B.C. Daniel 2:4b–7:28, which prophetically describes the course of Gentile world history, was originally and appropriately written in Aramaic, the contemporary language of international business. Ezekiel, Habakkuk, Jeremiah, and Zephaniah were Daniel’s prophetic contemporaries.

Background and Setting

The book begins in 605 B.C. when Babylon conquered Jerusalem and exiled Daniel, his 3 friends, and others. It continues to the eventual demise of Babylonian supremacy in 539 B.C., when Medo-Persian besiegers conquered Babylon (5:30, 31), and goes even beyond that to 536 B.C. (10:1). After Daniel was transported to Babylon, the Babylonian victors conquered Jerusalem in two further stages (597 B.C. and 586 B.C.). In both takeovers, they deported more Jewish captives. Daniel passionately remembered his home, particularly the temple at Jerusalem, almost 70 years after having been taken away from it (6:10).

Daniel’s background is alluded to in part by Jeremiah, who names 3 of the last 5 kings in Judah before captivity (cf. Jer. 1:1–3): Josiah (ca. 641–609 B.C.), Jehoiakim (ca. 609–597 B.C.) and Zedekiah (597–586 B.C.). Jehoahaz (ca. 609 B.C.) and Jehoiachin (ca. 598–597 B.C.) are not mentioned (cf. Jeremiah Introduction: Background and Setting). Daniel is also mentioned by Ezekiel (cf. 14:14, 20; 28:3) as being righteous and wise. He is alluded to by the writer of Hebrews as one of “…the prophets: who through faith…stopped the mouths of lions” (Heb. 11:32, 33).

The long-continued sin of the Judeans without national repentance eventually led to God’s judgment for which Jeremiah, Habakkuk, and Zephaniah had given fair warning. Earlier, Isaiah and other faithful prophets of God had also trumpeted the danger. When Assyrian power had ebbed by 625 B.C., the Neo-Babylonians conquered: 1) Assyria with its capital Nineveh in 612 B.C.; 2) Egypt in the following years; and 3) Judah in 605 B.C. when they overthrew Jerusalem in the first of 3 steps (also 597 B.C., 586 B.C.). Daniel was one of the first groups of deportees, and Ezekiel followed in 597 B.C.

Israel of the northern kingdom had earlier fallen to Assyria in 722 B.C. With Judah’s captivity, the judgment was complete. In Babylon, Daniel received God’s word concerning successive stages of Gentile world domination through the centuries until the greatest Conqueror, Messiah, would put down all Gentile lordship. He then will defeat all foes and raise His covenant people to blessing in His glorious millennial kingdom.

Historical and Theological Themes

Daniel was written to encourage the exiled Jews by revealing God’s program for them, both during and after the time of Gentile power in the world. Prominent above every other theme in the book is God’s sovereign control over the affairs of all rulers and nations, and their final replacement with the True King. The key verses are 2:20–22, 44 (cf. 2:28, 37; 4:34–35; 6:25–27). God had not suffered defeat in allowing Israel’s fall (Dan. 1), but was providentially working His sure purposes toward an eventual full display of His King, the exalted Christ. He sovereignly allowed Gentiles to dominate Israel, i.e., Babylon (605–539 B.C.), Medo-Persia (539–331 B.C.), Greece (331–146 B.C.), Rome (146 B.C.-A.D. 476), and all the way to the Second Advent of Christ. These stages in Gentile power are set forth in chaps. 2 and 7. This same theme also embraces Israel’s experience both in defeat and finally in her kingdom blessing in chaps. 8–12 (cf. 2:35, 45; 7:27). A key aspect within the over-arching theme of God’s kingly control is Messiah’s coming to rule the world in glory over all men (2:35, 45; 7:13, 14, 27). He is like a stone in chap. 2, and like a son of man in chap. 7. In addition, He is the Anointed One (Messiah) in chap. 9:26. Chapter 9 provides the chronological framework from Daniel’s time to Christ’s kingdom.

A second theme woven into the fabric of Daniel is the display of God’s sovereign power through miracles. Daniel’s era is one of 6 in the Bible with a major focus on miracles by which God accomplished His purposes. Other periods include: 1) the Creation and Flood (Gen. 1–11); 2) the patriarchs and Moses (Gen. 12-Deut.); 3) Elijah and Elisha (1 Kin. 17–2 Kin. 13); 4) Jesus and the apostles (Gospels, Acts); and 5) the time of the Second Advent (Revelation). God, who has everlasting dominion and ability to work according to His will (4:34, 35), is capable of miracles, all of which would be lesser displays of power than was exhibited when He acted as Creator in Gen. 1:1. Daniel chronicles the God-enabled recounting and interpreting of dreams which God used to reveal His will (chaps. 2, 4, 7). Other miracles included: 1) His writing on the wall and Daniel’s interpreting it (chap. 5); 2) His protection of the 3 men in a blazing furnace (chap. 3); 3) His provision of safety for Daniel in a lions’ den (chap. 6); and 4) supernatural prophecies (chaps. 2; 7; 8; 9:24—12:13).

Interpretive Challenges

The main challenges center on interpreting passages about future tribulation and kingdom promises. Though the use of Imperial Aramaic and archeology have confirmed the early date of writing, some skeptical interpreters, unwilling to acknowledge supernatural prophecies that came to pass (there are over 100 in chap. 11 alone that were fulfilled), place these details in the intertestamental times. They see these prophecies, not as miraculously foretelling the future, but as simply the observations of a later writer, who is recording events of his own day. Thus, they date Daniel in the days of Antiochus IV Epiphanes (175–164 B.C., chap. 8; 11:21–45). According to this scheme, the expectation of the Stone and Son of Man (chaps. 2, 7) turned out to be a mistaken notion that did not actually come to pass, or the writer was being intentionally deceptive. Actually, a future 7 year judgment period (cf. 7:21, 22; 11:36–45; 12:1) and a literal 1,000 year kingdom (cf. Rev. 20) after Christ’s second coming when He will reign over Israelites and Gentiles (7:27) are taught. This will be an era before and distinct from the final, absolutely perfect, ultimate state, i.e., the new heaven and the new earth with its capital, the New Jerusalem (Rev. 21, 22). The literal interpretation of prophecy, including Daniel, leads to the premillennial perspective.

Many other aspects of interpretation challenge readers: e.g., interpreting numbers (1:12, 20; 3:19; 9:24-27); identifying the one like a Son of Man (7:13, 14); determining whether to see Antiochus of the past or Antichrist of the far future in 8:19-23; explaining the “seventy sevens” in 9:24-27; and deciding whether Antiochus of 11:21-35 is still meant in 11:36-45, or whether it is the future Antichrist.

Outline

I. The Personal Background of Daniel (1:1-21)

A. Conquest of Jerusalem (1:1, 2)

B. Conscription of Jews for Training (1:3-7)

C. Courage of Four Men in Trial (1:8-16)

D. Choice of Four Men for Royal Positions (1:17-21)

II. The Prophetic Course of Gentile Dominion (2:1-7:28)

A. Dilemmas of Nebuchadnezzar (2:1-4:37)

B. Debauchery and Demise of Belshazzar (5:1-31)

C. Deliverance of Daniel (6:1-28)

D. Dream of Daniel (7:1-28)

III. The Prophetic Course of Israel’s Destiny (8:1-12:13)

A. Prophecy of the Ram and Male Goat (8:1-27)

B. Prophecy of the Seventy Weeks (9:1-27)

C. Prophecy of Israel’s Humiliation and Restoration (10:1-12:13)

The Book of

DANIEL

Daniel 1

Daniel and His Friends Obey God

(cf. 2 Kin. 24:10–17)

1In the third year of the reign of aJehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it.

2And the Lord gave Jehoiakim king of Judah into his hand, with bsome of the articles of 1the house of God, which he carried cinto the land of Shinar to the house of his god; dand he brought the articles into the treasure house of his god.

3Then the king instructed Ashpenaz, the master of his eunuchs, to bring esome of the children of Israel and some of the king’s descendants and some of the nobles,

4young men fin whom there was no blemish, but good-looking, gifted in all wisdom, possessing knowledge and quick to understand, who had ability to serve in the king’s palace, and gwhom they might teach the language and 2literature of the Chaldeans.

5And the king appointed for them a daily provision of the king’s delicacies and of the wine which he drank, and three years of training for them, so that at the end of that time they might hserve before the king.

6Now from among those of the sons of Judah were Daniel, Hananiah, Mishael, and Azariah.

7iTo them the chief of the eunuchs gave names: jhe gave Daniel the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abed-Nego.

8But Daniel purposed in his heart that he would not defile himself kwith the portion of the king’s delicacies, nor with the wine which he drank; therefore he requested of the chief of the eunuchs that he might not defile himself.

9Now lGod had brought Daniel into the favor and 3goodwill of the chief of the eunuchs.

10And the chief of the eunuchs said to Daniel, “I fear my lord the king, who has appointed your food and drink. For why should he see your faces looking worse than the young men who are your age? Then you would endanger my head before the king.”

11So Daniel said to 4the steward whom the chief of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,

12“Please test your servants for ten days, and let them give us vegetables to eat and water to drink.

13“Then let our appearance be examined before you, and the appearance of the young men who eat the portion of the king’s delicacies; and as you see fit, so deal with your servants.”

14So he consented with them in this matter, and tested them ten days.

15And at the end of ten days their features appeared better and fatter in flesh than all the young men who ate the portion of the king’s delicacies.

16Thus 5the steward took away their portion of delicacies and the wine that they were to drink, and gave them vegetables. An Overview of Daniel’s Kingdoms

17As for these four young men, mGod gave them nknowledge and skill in all literature and wisdom; and Daniel had ounderstanding in all visions and dreams.

18Now at the end of the days, when the king had said that they should be brought in, the chief of the eunuchs brought them in before Nebuchadnezzar.

19Then the king 6interviewed them, and among them all none was found like Daniel, Hananiah, Mishael, and Azariah; therefore pthey served before the king.

20qAnd in all matters of wisdom and understanding about which the king examined them, he found them ten times better than all the magicians and astrologers who were in all his realm.

21rThus Daniel continued until the first year of King Cyrus. Alexander’s Greek Empire

Daniel 2

Nebuchadnezzar’s Dream

1Now in the second year of Nebuchadnezzar’s reign, Nebuchadnezzar had dreams; aand his spirit was so troubled that bhis sleep left him.

2cThen the king gave the command to call the magicians, the astrologers, the sorcerers, and the Chaldeans to tell the king his dreams. So they came and stood before the king.

3And the king said to them, “I have had a dream, and my spirit is anxious to 1know the dream.”

4Then the Chaldeans spoke to the king in Aramaic, d“O2 king, live forever! Tell your servants the dream, and we will give the interpretation.”

5The king answered and said to the Chaldeans, “My 3decision is firm: if you do not make known the dream to me, and its interpretation, you shall be ecut in pieces, and your houses shall be made an ash heap.

6f“However, if you tell the dream and its interpretation, you shall receive from me gifts, rewards, and great honor. Therefore tell me the dream and its interpretation.”

7They answered again and said, “Let the king tell his servants the dream, and we will give its interpretation.”

8The king answered and said, “I know for certain that you would gain time, because you see that my decision is firm:

9“if you do not make known the dream to me, there is only one decree for you! For you have agreed to speak lying and corrupt words before me till the 4time has changed. Therefore tell me the dream, and I shall know that you can 5give me its interpretation.”

10The Chaldeans answered the king, and said, “There is not a man on earth who can tell the king’s matter; therefore no king, lord, or ruler has ever asked such things of any magician, astrologer, or Chaldean.

11“It is a 6difficult thing that the king requests, and there is no other who can tell it to the king gexcept the gods, whose dwelling is not with flesh.”

12For this reason the king was angry and very furious, and gave the command to destroy all the wise men of Babylon.

13So the decree went out, and they began killing the wise men; and they sought hDaniel and his companions, to kill them.

God Reveals Nebuchadnezzar’s Dream

14Then with counsel and wisdom Daniel answered Arioch, the captain of the king’s guard, who had gone out to kill the wise men of Babylon;

15he answered and said to Arioch the king’s captain, “Why is the decree from the king so 7urgent?” Then Arioch made the decision known to Daniel.

16So Daniel went in and asked the king to give him time, that he might tell the king the interpretation.

17Then Daniel went to his house, and made the decision known to Hananiah, Mishael, and Azariah, his companions,

18ithat they might seek mercies from the God of heaven concerning this secret, so that Daniel and his companions might not perish with the rest of the wise men of Babylon.

19Then the secret was revealed to Daniel jin a night vision. So Daniel blessed the God of heaven.

20Daniel answered and said:

k“Blessed be the name of God forever and ever,

l For wisdom and might are His.

21And He changes mthe times and the seasons;

n He removes kings and raises up kings;

o He gives wisdom to the wise

And knowledge to those who have understanding.

22p He reveals deep and secret things;

q He knows what is in the darkness,

And rlight dwells with Him.

23“I thank You and praise You,

O God of my fathers;

You have given me wisdom and might,

And have now made known to me what we sasked of You,

For You have made known to us the king’s 8demand.”

Daniel Explains the Dream

24Therefore Daniel went to Arioch, whom the king had appointed to destroy the wise men of Babylon. He went and said thus to him: “Do not destroy the wise men of Babylon; take me before the king, and I will tell the king the interpretation.”

25Then Arioch quickly brought Daniel before the king, and said thus to him, “I have found a man of the 9captives of Judah, who will make known to the king the interpretation.”

26The king answered and said to Daniel, whose name was Belteshazzar, “Are you able to make known to me the dream which I have seen, and its interpretation?”

27Daniel answered in the presence of the king, and said, “The secret which the king has demanded, the wise men, the astrologers, the magicians, and the soothsayers cannot declare to the king.

28t“But there is a God in heaven who reveals secrets, and He has made known to King Nebuchadnezzar uwhat will be in the latter days. Your dream, and the visions of your head upon your bed, were these:

29“As for you, O king, thoughts came to your mind while on your bed, about what would come to pass after this; vand He who reveals secrets has made known to you what will be.

30w“But as for me, this secret has not been revealed to me because I have more wisdom than anyone living, but for our sakes who make known the interpretation to the king, xand that you may 10know the thoughts of your heart.

31“You, O king, were watching; and behold, a great image! This great image, whose splendor was excellent, stood before you; and its form was awesome.

32y“This image’s head was of fine gold, its chest and arms of silver, its belly and 11thighs of bronze,

33“its legs of iron, its feet partly of iron and partly of 12clay.

34“You watched while a stone was cut out zwithout hands, which struck the image on its feet of iron and clay, and broke them in pieces.

35a“Then the iron, the clay, the bronze, the silver, and the gold were crushed together, and became blike chaff from the summer threshing floors; the wind carried them away so that cno trace of them was found. And the stone that struck the image dbecame a great mountain eand filled the whole earth.

36“This is the dream. Now we will tell the interpretation of it before the king.

37f“You, O king, are a king of kings. gFor the God of heaven has given you a kingdom, power, strength, and glory;

38h“and wherever the children of men dwell, or the beasts of the field and the birds of the heaven, He has given them into your hand, and has made you ruler over them all—iyou are this head of gold.

39“But after you shall arise janother kingdom kinferior to yours; then another, a third kingdom of bronze, which shall rule over all the earth.

40“And lthe fourth kingdom shall be as strong as iron, inasmuch as iron breaks in pieces and shatters everything; and like iron that crushes, that kingdom will break in pieces and crush all the others.

41“Whereas you saw the feet and toes, partly of potter’s clay and partly of iron, the kingdom shall be divided; yet the strength of the iron shall be in it, just as you saw the iron mixed with ceramic clay.

42“And as the toes of the feet were partly of iron and partly of clay, mso the kingdom shall be partly strong and partly 13fragile.

43“As you saw iron mixed with ceramic clay, they will mingle with the seed of men; but they will not adhere to one another, just as iron does not mix with clay.

44“And in the days of these kings nthe God of heaven will set up a kingdom owhich shall never be destroyed; and the kingdom shall not be left to other people; pit shall 14break in pieces and 15consume all these kingdoms, and it shall stand forever.

45q“Inasmuch as you saw that the stone was cut out of the mountain without hands, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold—the great God has made known to the king what will come to pass after this. The dream is certain, and its interpretation is sure.”

Daniel and His Friends Promoted

46rThen King Nebuchadnezzar fell on his face, prostrate before Daniel, and commanded that they should present an offering sand incense to him.

47The king answered Daniel, and said, “Truly tyour God is the God of ugods, the Lord of kings, and a revealer of secrets, since you could reveal this secret.”

48vThen the king promoted Daniel wand gave him many great gifts; and he made him ruler over the whole province of Babylon, and xchief administrator over all the wise men of Babylon.

49Also Daniel petitioned the king, yand he set Shadrach, Meshach, and Abed-Nego over the affairs of the province of Babylon; but Daniel zsat in 16the gate of the king.

Daniel 3

The Image of Gold

1Nebuchadnezzar the king made an image of gold, whose height was 1sixty cubits and its width six cubits. He set it up in the plain of Dura, in the province of Babylon.

2And King Nebuchadnezzar sent word to gather together the satraps, the administrators, the governors, the counselors, the treasurers, the judges, the magistrates, and all the officials of the provinces, to come to the dedication of the image which King Nebuchadnezzar had set up.

3So the satraps, the administrators, the governors, the counselors, the treasurers, the judges, the magistrates, and all the officials of the provinces gathered together for the dedication of the image that King Nebuchadnezzar had set up; and they stood before the image that Nebuchadnezzar had set up.

4Then a herald cried 2aloud: “To you it is commanded, aO peoples, nations, and languages,

5“that at the time you hear the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, you shall fall down and worship the gold image that King Nebuchadnezzar has set up;

6“and whoever does not fall down and worship shall bbe cast immediately into the midst of a burning fiery furnace.”

7So at that time, when all the people heard the sound of the horn, flute, harp, and lyre, in symphony with all kinds of music, all the people, nations, and languages fell down and worshiped the gold image which King Nebuchadnezzar had set up.

Daniel’s Friends Disobey the King

8Therefore at that time certain Chaldeans ccame forward and accused the Jews.

9They spoke and said to King Nebuchadnezzar, d“O king, live forever!

10“You, O king, have made a decree that everyone who hears the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, shall fall down and worship the gold image;

11“and whoever does not fall down and worship shall be cast into the midst of a burning fiery furnace.

12e“There are certain Jews whom you have set over the affairs of the province of Babylon: Shadrach, Meshach, and Abed-Nego; these men, O king, have fnot paid due regard to you. They do not serve your gods or worship the gold image which you have set up.”

13Then Nebuchadnezzar, in grage and fury, gave the command to bring Shadrach, Meshach, and Abed-Nego. So they brought these men before the king.

14Nebuchadnezzar spoke, saying to them, “Is it true, Shadrach, Meshach, and Abed-Nego, that you do not serve my gods or worship the gold image which I have set up?

15“Now if you are ready at the time you hear the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, and you fall down and worship the image which I have made, hgood! But if you do not worship, you shall be cast immediately into the midst of a burning fiery furnace. iAnd who is the god who will deliver you from my hands?”

16Shadrach, Meshach, and Abed-Nego answered and said to the king, “O Nebuchadnezzar, jwe have no need to answer you in this matter.

17“If that is the case, our kGod whom we serve is able to ldeliver us from the burning fiery furnace, and He will deliver us from your hand, O king.

18“But if not, let it be known to you, O king, that we do not serve your gods, nor will we mworship the gold image which you have set up.”

Saved in Fiery Trial

19Then Nebuchadnezzar was full of fury, and the expression on his face changed toward Shadrach, Meshach, and Abed-Nego. He spoke and commanded that they heat the furnace seven times more than it was usually heated.

20And he commanded certain mighty men of valor who were in his army to bind Shadrach, Meshach, and Abed-Nego, and cast them into the burning fiery furnace.

21Then these men were bound in their coats, their trousers, their turbans, and their other garments, and were cast into the midst of the burning fiery furnace.

22Therefore, because the king’s command was 3urgent, and the furnace exceedingly hot, the flame of the fire killed those men who took up Shadrach, Meshach, and Abed-Nego.

23And these three men, Shadrach, Meshach, and Abed-Nego, fell down bound into the midst of the burning fiery furnace.

24Then King Nebuchadnezzar was astonished; and he rose in haste and spoke, saying to his 4counselors, “Did we not cast three men bound into the midst of the fire?” They answered and said to the king, “True, O king.”

25“Look!” he answered, “I see four men loose, nwalking in the midst of the fire; and they are not hurt, and the form of the fourth is like othe5 Son of God.”

Nebuchadnezzar Praises God

26Then Nebuchadnezzar went near the 6mouth of the burning fiery furnace and spoke, saying, “Shadrach, Meshach, and Abed-Nego, servants of the pMost High God, come out, and come here.” Then Shadrach, Meshach, and Abed-Nego came from the midst of the fire.

27And the satraps, administrators, governors, and the king’s counselors gathered together, and they saw these men qon whose bodies the fire had no power; the hair of their head was not singed nor were their garments affected, and the smell of fire was not on them.

28Nebuchadnezzar spoke, saying, “Blessed be the God of Shadrach, Meshach, and Abed-Nego, who sent His rAngel7 and delivered His servants who trusted in Him, and they have frustrated the king’s word, and yielded their bodies, that they should not serve nor worship any god except their own God!

29s“Therefore I make a decree that any people, nation, or language which speaks anything amiss against the tGod of Shadrach, Meshach, and Abed-Nego shall be ucut in pieces, and their houses shall be made an ash heap; vbecause there is no other God who can deliver like this.”

30Then the king 8promoted Shadrach, Meshach, and Abed-Nego in the province of Babylon.

Daniel 4

Nebuchadnezzar’s Second Dream

1Nebuchadnezzar the king,

aTo all peoples, nations, and languages that dwell in all the earth:

Peace be multiplied to you.

2I thought it good to declare the signs and wonders bthat the Most High God has worked for me.

3c How great are His signs,

And how mighty His wonders!

His kingdom is dan everlasting kingdom,

And His dominion is from generation to generation.

4I, Nebuchadnezzar, was at rest in my house, and flourishing in my palace.

5I saw a dream which made me afraid, eand the thoughts on my bed and the visions of my head ftroubled me.

6Therefore I issued a decree to bring in all the wise men of Babylon before me, that they might make known to me the interpretation of the dream.

7gThen the magicians, the astrologers, the Chaldeans, and the soothsayers came in, and I told them the dream; but they did not make known to me its interpretation.

8But at last Daniel came before me h(his name is Belteshazzar, according to the name of my god; iin him is the Spirit of the Holy God), and I told the dream before him, saying:

9“Belteshazzar, jchief of the magicians, because I know that the Spirit of the Holy God is in you, and no secret troubles you, explain to me the visions of my dream that I have seen, and its interpretation.

10“These were the visions of my head while on my bed:

I was looking, and behold,

k A tree in the midst of the earth,

And its height was great.

11The tree grew and became strong;

Its height reached to the heavens,

And it could be seen to the ends of all the earth.

12Its leaves were lovely,

Its fruit abundant,

And in it was food for all.

l The beasts of the field found shade under it,

The birds of the heavens dwelt in its branches,

And all flesh was fed from it.

13“I saw in the visions of my head while on my bed, and there was ma watcher, na holy one, coming down from heaven.

14He cried 1aloud and said thus:

o‘Chop down the tree and cut off its branches,

Strip off its leaves and scatter its fruit.

p Let the beasts get out from under it,

And the birds from its branches.

15Nevertheless leave the stump and roots in the earth,

Bound with a band of iron and bronze,

In the tender grass of the field.

Let it be wet with the dew of heaven,

And let him graze with the beasts

On the grass of the earth.

16Let his heart be changed from that of a man,

Let him be given the heart of a beast,

And let seven qtimes2 pass over him.

17‘This decision is by the decree of the watchers,

And the sentence by the word of the holy ones,

In order rthat the living may know

s That the Most High rules in the kingdom of men,

t Gives it to whomever He will,

And sets over it the ulowest of men.’

18“This dream I, King Nebuchadnezzar, have seen. Now you, Belteshazzar, declare its interpretation, vsince all the wise men of my kingdom are not able to make known to me the interpretation; but you are able, wfor the Spirit of the Holy God is in you.”

Daniel Explains the Second Dream

19Then Daniel, xwhose name was Belteshazzar, was astonished for a time, and his thoughts ytroubled him. So the king spoke, and said, “Belteshazzar, do not let the dream or its interpretation trouble you.” Belteshazzar answered and said, “My lord, may zthe dream 3concern those who hate you, and its interpretation 4concern your enemies!

20aThe tree that you saw, which grew and became strong, whose height reached to the heavens and which could be seen by all the earth,

21whose leaves were lovely and its fruit abundant, in which was food for all, under which the beasts of the field dwelt, and in whose branches the birds of the heaven had their home—

22bit is you, O king, who have grown and become strong; for your greatness has grown and reaches to the heavens, cand your dominion to the end of the earth.

23dAnd inasmuch as the king saw a watcher, a holy one, coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its stump and roots in the earth, bound with a band of iron and bronze in the tender grass of the field; let it be wet with the dew of heaven, eand let him graze with the beasts of the field, till seven 5times pass over him’;

24this is the interpretation, O king, and this is the decree of the Most High, which has come upon my lord the king:

25They shall fdrive you from men, your dwelling shall be with the beasts of the field, and they shall make you geat grass like oxen. They shall wet you with the dew of heaven, and seven 6times shall pass over you, htill you know that the Most High rules in the kingdom of men, and igives it to whomever He chooses.

26And inasmuch as they gave the command to leave the stump and roots of the tree, your kingdom shall be assured to you, after you come to know that jHeaven7 rules.

27Therefore, O king, let my advice be acceptable to you; kbreak off your sins by being righteous, and your iniquities by showing mercy to the poor. lPerhaps there may be ma 8lengthening of your prosperity.”

Nebuchadnezzar’s Humiliation

28All this came upon King Nebuchadnezzar.

29At the end of the twelve months he was walking 9about the royal palace of Babylon.

30The king nspoke, saying, “Is not this great Babylon, that I have built for a royal dwelling by my mighty power and for the honor of my majesty?”

31oWhile the word was still in the king’s mouth, pa voice fell from heaven: “King Nebuchadnezzar, to you it is spoken: the kingdom has departed from you!

32And qthey shall drive you from men, and your dwelling shall be with the beasts of the field. They shall make you eat grass like oxen; and seven 10times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever He chooses.”

33That very hour the word was fulfilled concerning Nebuchadnezzar; he was driven from men and ate grass like oxen; his body was wet with the dew of heaven till his hair had grown like eagles’ feathers and his nails like birds’ claws.

Nebuchadnezzar Praises God

34And rat the end of the 11time I, Nebuchadnezzar, lifted my eyes to heaven, and my understanding returned to me; and I blessed the Most High and praised and honored Him swho lives forever:

For His dominion is tan everlasting dominion,

And His kingdom is from generation to generation.

35u All the inhabitants of the earth are reputed as nothing;

v He does according to His will in the army of heaven

And among the inhabitants of the earth.

w No one can restrain His hand

Or say to Him, x“What have You done?”

36At the same time my reason returned to me, yand for the glory of my kingdom, my honor and splendor returned to me. My counselors and nobles resorted to me, I was zrestored to my kingdom, and excellent majesty was aadded to me.

37Now I, Nebuchadnezzar, bpraise and extol and honor the King of heaven, call of whose works are truth, and His ways justice. dAnd those who walk in pride He is able to put down.

Daniel 5

Belshazzar’s Feast

1Belshazzar the king amade a great feast for a thousand of his lords, and drank wine in the presence of the thousand.

2While he tasted the wine, Belshazzar gave the command to bring the gold and silver vessels bwhich his 1father Nebuchadnezzar had taken from the temple which had been in Jerusalem, that the king and his lords, his wives, and his concubines might drink from them.

3Then they brought the gold cvessels that had been taken from the temple of the house of God which had been in Jerusalem; and the king and his lords, his wives, and his concubines drank from them.

4They drank wine, dand praised the gods of gold and silver, bronze and iron, wood and stone.

5eIn the same hour the fingers of a man’s hand appeared and wrote opposite the lampstand on the plaster of the wall of the king’s palace; and the king saw the part of the hand that wrote.

6Then the king’s countenance changed, and his thoughts troubled him, so that the joints of his hips were loosened and his fknees knocked against each other.

7gThe king cried 2aloud to bring in hthe astrologers, the Chaldeans, and the soothsayers. The king spoke, saying to the wise men of Babylon, “Whoever reads this writing, and tells me its interpretation, shall be clothed with purple and have a chain of gold around his neck; iand he shall be the third ruler in the kingdom.”

8Now all the king’s wise men came, jbut they could not read the writing, or make known to the king its interpretation.

9Then King Belshazzar was greatly ktroubled, his countenance was changed, and his lords were 3astonished.

10The queen, because of the words of the king and his lords, came to the banquet hall. The queen spoke, saying, “O king, live forever! Do not let your thoughts trouble you, nor let your countenance change.

11l“There is a man in your kingdom in whom is the Spirit of the Holy God. And in the days of your 4father, light and understanding and wisdom, like the wisdom of the gods, were found in him; and King Nebuchadnezzar your 5father—your father the king—made him chief of the magicians, astrologers, Chaldeans, and soothsayers.

12“Inasmuch as an excellent spirit, knowledge, understanding, interpreting dreams, solving riddles, and 6explaining enigmas were found in this Daniel, mwhom the king named Belteshazzar, now let Daniel be called, and he will give the interpretation.”

The Writing on the Wall Explained

13Then Daniel was brought in before the king. The king spoke, and said to Daniel, “Are you that Daniel 7who is one of the captives from Judah, whom my 8father the king brought from Judah?

14“I have heard of you, that nthe 9Spirit of God is in you, and that light and understanding and excellent wisdom are found in you.

15“Now othe wise men, the astrologers, have been brought in before me, that they should read this writing and make known to me its interpretation, but they could not give the interpretation of the thing.

16“And I have heard of you, that you can give interpretations and 10explain enigmas. pNow if you can read the writing and make known to me its interpretation, you shall be clothed with purple and have a chain of gold around your neck, and shall be the third ruler in the kingdom.”

17Then Daniel answered, and said before the king, “Let your gifts be for yourself, and give your rewards to another; yet I will read the writing to the king, and make known to him the interpretation.

18“O king, qthe Most High God gave Nebuchadnezzar your 11father a kingdom and majesty, glory and honor.

19“And because of the majesty that He gave him, rall peoples, nations, and languages trembled and feared before him. Whomever he wished, he sexecuted; whomever he wished, he kept alive; whomever he wished, he set up; and whomever he wished, he put down.

20t“But when his heart was lifted up, and his spirit was hardened in pride, he was deposed from his kingly throne, and they took his glory from him.

21“Then he was udriven from the sons of men, his heart was made like the beasts, and his dwelling was with the wild donkeys. They fed him with grass like oxen, and his body was wet with the dew of heaven, vtill he 12knew that the Most High God rules in the kingdom of men, and appoints over it whomever He chooses.

22“But you his son, Belshazzar, whave not humbled your heart, although you knew all this.

23x“And you have 13lifted yourself up against the Lord of heaven. They have brought the yvessels of 14His house before you, and you and your lords, your wives and your concubines, have drunk wine from them. And you have praised the gods of silver and gold, bronze and iron, wood and stone, zwhich do not see or hear or know; and the God who holds your breath in His hand aand owns all your ways, you have not glorified.

24“Then the 15fingers of the hand were sent from Him, and this writing was written.

25“And this is the inscription that was written:

16MENE, MENE, 17TEKEL, 18UPHARSIN.

26“This is the interpretation of each word. MENE: God has numbered your kingdom, and finished it;

27“TEKEL: bYou have been weighed in the balances, and found wanting;

28“PERES: Your kingdom has been divided, and given to the cMedes and dPersians.”19

29Then Belshazzar gave the command, and they clothed Daniel with purple and put a chain of gold around his neck, and made a proclamation concerning him ethat he should be the third ruler in the kingdom.

Belshazzar’s Fall

30fThat very night Belshazzar, king of the Chaldeans, was slain.

31gAnd Darius the Mede received the kingdom, being about sixty-two years old.

Daniel 6

The Plot Against Daniel

1It pleased Darius to set over the kingdom one hundred and twenty satraps, to be over the whole kingdom;

2and over these, three governors, of whom Daniel was one, that the satraps might give account to them, so that the king would suffer no loss.

3Then this Daniel distinguished himself above the governors and satraps, abecause an excellent spirit was in him; and the king gave thought to setting him over the whole realm.

4bSo the governors and satraps sought to find some charge against Daniel concerning the kingdom; but they could find no charge or fault, because he was faithful; nor was there any error or fault found in him.

5Then these men said, “We shall not find any charge against this Daniel unless we find it against him concerning the law of his God.”

6So these governors and satraps thronged before the king, and said thus to him: c“King Darius, live forever!

7“All the governors of the kingdom, the administrators and satraps, the counselors and advisors, have dconsulted together to establish a royal statute and to make a firm decree, that whoever petitions any god or man for thirty days, except you, O king, shall be cast into the den of lions.

8“Now, O king, establish the decree and sign the writing, so that it cannot be changed, according to the elaw of the Medes and Persians, which 1does not alter.”

9Therefore King Darius signed the written decree.

Daniel in the Lions’ Den

10Now when Daniel knew that the writing was signed, he went home. And in his upper room, with his windows open ftoward Jerusalem, he knelt down on his knees gthree times that day, and prayed and gave thanks before his God, as was his custom since early days.

11Then these men assembled and found Daniel praying and making supplication before his God.

12hAnd they went before the king, and spoke concerning the king’s decree: “Have you not signed a decree that every man who petitions any god or man within thirty days, except you, O king, shall be cast into the den of lions?” The king answered and said, “The thing is true, iaccording to the law of the Medes and Persians, which 2does not alter.”

13So they answered and said before the king, “That Daniel, jwho is 3one of the captives from Judah, kdoes not show due regard for you, O king, or for the decree that you have signed, but makes his petition three times a day.”

14And the king, when he heard these words, lwas greatly displeased with himself, and set his heart on Daniel to deliver him; and he 4labored till the going down of the sun to deliver him.

15Then these men 5approached the king, and said to the king, “Know, O king, that it is mthe law of the Medes and Persians that no decree or statute which the king establishes may be changed.”

16So the king gave the command, and they brought Daniel and cast him into the den of lions. But the king spoke, saying to Daniel, “Your God, whom you serve continually, He will deliver you.”

17nThen a stone was brought and laid on the mouth of the den, oand the king sealed it with his own signet ring and with the signets of his lords, that the purpose concerning Daniel might not be changed.

Daniel Saved from the Lions

18Now the king went to his palace and spent the night fasting; and no 6musicians were brought before him. pAlso his sleep 7went from him.

19Then the qking arose very early in the morning and went in haste to the den of lions.

20And when he came to the den, he cried out with a 8lamenting voice to Daniel. The king spoke, saying to Daniel, “Daniel, servant of the living God, rhas your God, whom you serve continually, been able to deliver you from the lions?”

21Then Daniel said to the king, s“O king, live forever!

22t“My God sent His angel and ushut the lions’ mouths, so that they have not hurt me, because I was found innocent before Him; and also, O king, I have done no wrong before you.”

23Now the king was exceedingly glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no injury whatever was found on him, vbecause he believed in his God.

Darius Honors God

24And the king gave the command, wand they brought those men who had accused Daniel, and they cast them into the den of lions—them, xtheir children, and their wives; and the lions overpowered them, and broke all their bones in pieces before they ever came to the bottom of the den.

25yThen King Darius wrote:

To all peoples, nations, and languages that dwell in all the earth:

Peace be multiplied to you.

26zI make a decree that in every dominion of my kingdom men must atremble and fear before the God of Daniel.

b For He is the living God,

And steadfast forever;

His kingdom is the one which shall not be cdestroyed,

And His dominion shall endure to the end.

27He delivers and rescues,

d And He works signs and wonders

In heaven and on earth,

Who has delivered Daniel from the 9power of the lions.

28So this Daniel prospered in the reign of Darius eand in the reign of fCyrus the Persian.

Daniel 7

Vision of the Four Beasts

1In the first year of Belshazzar king of Babylon, aDaniel 1had a dream and bvisions of his head while on his bed. Then he wrote down the dream, telling 2the main facts.

2Daniel spoke, saying, “I saw in my vision by night, and behold, the four winds of heaven were stirring up the Great Sea.

3“And four great beasts ccame up from the sea, each different from the other.

4“The first was dlike a lion, and had eagle’s wings. I watched till its wings were plucked off; and it was lifted up from the earth and made to stand on two feet like a man, and a eman’s heart was given to it.

5f“And suddenly another beast, a second, like a bear. It was raised up on one side, and had three ribs in its mouth between its teeth. And they said thus to it: ‘Arise, devour much flesh!’

6“After this I looked, and there was another, like a leopard, which had on its back four wings of a bird. The beast also had gfour heads, and dominion was given to it.

7“After this I saw in the night visions, and behold, ha fourth beast, dreadful and terrible, exceedingly strong. It had huge iron teeth; it was devouring, breaking in pieces, and trampling the residue with its feet. It was different from all the beasts that were before it, iand it had ten horns.

8“I was considering the horns, and jthere was another horn, a little one, coming up among them, before whom three of the first horns were plucked out by the roots. And there, in this horn, were eyes like the eyes kof a man, land a mouth speaking 3pompous words.

Vision of the Ancient of Days

9“Im watched till thrones were 4put in place,

And nthe Ancient of Days was seated;

o His garment was white as snow,

And the hair of His head was like pure wool.

His throne was a fiery flame,

p Its wheels a burning fire;

10q A fiery stream issued

And came forth from before Him.

r A thousand thousands ministered to Him;

Ten thousand times ten thousand stood before Him.

s The 5court was seated,

And the books were opened.

11“I watched then because of the sound of the 6pompous words which the horn was speaking; tI watched till the beast was slain, and its body destroyed and given to the burning flame.

12“As for the rest of the beasts, they had their dominion taken away, yet their lives were prolonged for a season and a time.

13“I was watching in the night visions,

And behold, uOne like the Son of Man,

Coming with the clouds of heaven!

He came to the Ancient of Days,

And they brought Him near before Him.

14v Then to Him was given dominion and glory and a kingdom,

That all wpeoples, nations, and languages should serve Him.

His dominion is xan everlasting dominion,

Which shall not pass away,

And His kingdom the one

Which shall not be destroyed.

Daniel’s Visions Interpreted

15“I, Daniel, was grieved in my spirit 7within my body, and the visions of my head troubled me.

16“I came near to one of those who stood by, and asked him the truth of all this. So he told me and made known to me the interpretation of these things:

17‘Those great beasts, which are four, are four 8kings which arise out of the earth.

18‘But ythe saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever.’

19“Then I wished to know the truth about the fourth beast, which was different from all the others, exceedingly dreadful, with its teeth of iron and its nails of bronze, which devoured, broke in pieces, and trampled the residue with its feet;

20“and the ten horns that were on its head, and the other horn which came up, before which three fell, namely, that horn which had eyes and a mouth which spoke 9pompous words, whose appearance was greater than his fellows.

21“I was watching; zand the same horn was making war against the saints, and prevailing against them,

22“until the Ancient of Days came, aand a judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom.

23“Thus he said:

‘The fourth beast shall be

b A fourth kingdom on earth,

Which shall be different from all other kingdoms,

And shall devour the whole earth,

Trample it and break it in pieces.

24c The ten horns are ten kings

Who shall arise from this kingdom.

And another shall rise after them;

He shall be different from the first ones,

And shall subdue three kings.

25d He shall speak pompous words against the Most High,

Shall epersecute10 the saints of the Most High,

And shall fintend to change times and law.

Then gthe saints shall be given into his hand

h For a time and times and half a time.

26‘Buti the court shall be seated,

And they shall jtake away his dominion,

To consume and destroy it forever.

27Then the kkingdom and dominion,

And the greatness of the kingdoms under the whole heaven,

Shall be given to the people, the saints of the Most High.

l His kingdom is an everlasting kingdom,

m And all dominions shall serve and obey Him.’

28“This is the end of the 11account. As for me, Daniel, nmy thoughts greatly troubled me, and my countenance changed; but I okept the matter in my heart.”

Daniel 8

Vision of a Ram and a Goat

1In1 the third year of the reign of King Belshazzar a vision appeared to me—to me, Daniel—after the one that appeared to me athe first time.

2I saw in the vision, and it so happened while I was looking, that I was in bShushan,2 the 3citadel, which is in the province of Elam; and I saw in the vision that I was by the River Ulai.

3Then I lifted my eyes and saw, and there, standing beside the river, was a ram which had two horns, and the two horns were high; but one was chigher than the other, and the higher one came up last.

4I saw the ram pushing westward, northward, and southward, so that no animal could 4withstand him; nor was there any that could deliver from his hand, dbut he did according to his will and became great.

5And as I was considering, suddenly a male goat came from the west, across the surface of the whole earth, without touching the ground; and the goat had a notable ehorn between his eyes.

6Then he came to the ram that had two horns, which I had seen standing beside the river, and ran at him with furious power.

7And I saw him confronting the ram; he was moved with rage against him, 5attacked the ram, and broke his two horns. There was no power in the ram to withstand him, but he cast him down to the ground and trampled him; and there was no one that could deliver the ram from his hand.

8Therefore the male goat grew very great; but when he became strong, the large horn was broken, and in place of it ffour notable ones came up toward the four winds of heaven.

9gAnd out of one of them came a little horn which grew exceedingly great toward the south, htoward the east, and toward the iGlorious Land.

10jAnd it grew up to kthe host of heaven; and lit cast down some of the host and some of the stars to the ground, and trampled them.

11mHe even exalted himself as high as nthe Prince of the host; oand by him pthe daily sacrifices were taken away, and the place of 6His sanctuary was cast down.

12Because of transgression, qan army was given over to the horn to oppose the daily sacrifices; and he cast rtruth down to the ground. He sdid all this and prospered.

13Then I heard ta holy one speaking; and another holy one said to that certain one who was speaking, “How long will the vision be, concerning the daily sacrifices and the transgression 7of desolation, the giving of both the sanctuary and the host to be trampled underfoot?”

14And he said to me, “For two thousand three hundred 8days; then the sanctuary shall be cleansed.”

Gabriel Interprets the Vision

15Then it happened, when I, Daniel, had seen the vision and uwas seeking the meaning, that suddenly there stood before me vone having the appearance of a man.

16And I heard a man’s voice wbetween the banks of the Ulai, who called, and said, x“Gabriel, make this man understand the vision.”

17So he came near where I stood, and when he came I was afraid and yfell on my face; but he said to me, “Understand, son of man, that the vision refers to the time of the end.”

18zNow, as he was speaking with me, I was in a deep sleep with my face to the ground; abut he touched me, and stood me upright.

19And he said, “Look, I am making known to you what shall happen in the latter time of the indignation; bfor at the appointed time the end shall be.

20“The ram which you saw, having the two horns—they are the kings of Media and Persia.

21“And the 9male goat is the 10kingdom of Greece. The large horn that is between its eyes cis the first king.

22d“As for the broken horn and the four that stood up in its place, four kingdoms shall arise out of that nation, but not with its power.

23“And in the latter time of their kingdom,

When the transgressors have reached their fullness,

A king shall arise,

e Having fierce 11features,

Who understands sinister schemes.

24His power shall be mighty, fbut not by his own power;

He shall destroy 12fearfully,

g And shall prosper and thrive;

h He shall destroy the mighty, and also the holy people.

25“Throughi his cunning

He shall cause deceit to prosper under his 13rule;

j And he shall exalt himself in his heart.

He shall destroy many in their prosperity.

k He shall even rise against the Prince of princes;

But he shall be lbroken without human 14means.

26“And the vision of the evenings and mornings

Which was told is true;

m Therefore seal up the vision,

For it refers to many days in the future.”

27nAnd I, Daniel, fainted and was sick for days; afterward I arose and went about the king’s business. I was 15astonished by the vision, but no one understood it.

Daniel 9

Daniel’s Prayer for the People

1In the first year aof Darius the son of Ahasuerus, of the lineage of the Medes, who was made king over the realm of the Chaldeans—

2in the first year of his reign I, Daniel, understood by the books the number of the years specified by the word of the LORD through bJeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.

3cThen I set my face toward the Lord God to make request by prayer and supplications, with fasting, sackcloth, and ashes.

4And I prayed to the LORD my God, and made confession, and said, “O dLord, great and awesome God, who keeps His covenant and mercy with those who love Him, and with those who keep His commandments,

5e“we have sinned and committed iniquity, we have done wickedly and rebelled, even by departing from Your precepts and Your judgments.

6f“Neither have we heeded Your servants the prophets, who spoke in Your name to our kings and our princes, to our fathers and all the people of the land.

7“O Lord, grighteousness belongs to You, but to us shame of face, as it is this day—to the men of Judah, to the inhabitants of Jerusalem and all Israel, those near and those far off in all the countries to which You have driven them, because of the unfaithfulness which they have committed against You.

8“O Lord, to us belongs shame of face, to our kings, our princes, and our fathers, because we have sinned against You.

9h“To the Lord our God belong mercy and forgiveness, though we have rebelled against Him.

10“We have not obeyed the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets.

11“Yes, iall Israel has transgressed Your law, and has departed so as not to obey Your voice; therefore the curse and the oath written in the jLaw of Moses the servant of God have been poured out on us, because we have sinned against Him.

12“And He has kconfirmed His words, which He spoke against us and against our judges who judged us, by bringing upon us a great disaster; lfor under the whole heaven such has never been done as what has been done to Jerusalem.

13m“As it is written in the Law of Moses, all this disaster has come upon us; nyet we have not made our prayer before the LORD our God, that we might turn from our iniquities and understand Your truth.

14“Therefore the LORD has okept the disaster in mind, and brought it upon us; for pthe LORD our God is righteous in all the works which He does, though we have not obeyed His voice.

15“And now, O Lord our God, qwho brought Your people out of the land of Egypt with a mighty hand, and made Yourself ra name, as it is this day—we have sinned, we have done wickedly!

16“O Lord, saccording to all Your righteousness, I pray, let Your anger and Your fury be turned away from Your city Jerusalem, tYour holy mountain; because for our sins, uand for the iniquities of our fathers, vJerusalem and Your people ware a reproach to all those around us.

17“Now therefore, our God, hear the prayer of Your servant, and his supplications, xand yfor the Lord’s sake 1cause Your face to shine on 2Your sanctuary, zwhich is desolate.

18a“O my God, incline Your ear and hear; open Your eyes band see our desolations, and the city cwhich is called by Your name; for we do not present our supplications before You because of our righteous deeds, but because of Your great mercies.

19“O Lord, hear! O Lord, forgive! O Lord, listen and act! Do not delay for Your own sake, my God, for Your city and Your people are called by Your name.”

The Seventy-Weeks Prophecy

20Now while I was speaking, praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God,

21yes, while I was speaking in prayer, the man dGabriel, whom I had seen in the vision at the beginning, 3being caused to fly swiftly, reached me about the time of the evening offering.

22And he informed me, and talked with me, and said, “O Daniel, I have now come forth to give you skill to understand.

23“At the beginning of your supplications the 4command went out, and I have come to tell you, for you are greatly ebeloved; therefore fconsider the matter, and understand the vision:

24“Seventy 5weeks are determined

For your people and for your holy city,

To finish the transgression,

6 To make an end of sins,

g To make reconciliation for iniquity,

h To bring in everlasting righteousness,

To seal up vision and prophecy,

i And to anoint 7the Most Holy.

25“Know therefore and understand,

That from the going forth of the command

To restore and build Jerusalem

Until jMessiah kthe Prince,

There shall be seven weeks and sixty-two weeks;

The 8street shall be built again, and the 9wall,

Even in troublesome times.

26“And after the sixty-two weeks

l Messiah shall 10be cut off, mbut not for Himself;

And nthe people of the prince who is to come

o Shall destroy the city and the sanctuary.

The end of it shall be with a flood,

And till the end of the war desolations are determined.

27Then he shall confirm pa 11covenant with qmany for one week;

But in the middle of the week

He shall bring an end to sacrifice and offering.

And on the wing of abominations shall be one who makes desolate,

r Even until the consummation, which is determined,

Is poured out on the 12desolate.”

Daniel 10

Vision of the Glorious Man

1In the third year of Cyrus king of Persia a message was revealed to Daniel, whose aname was called Belteshazzar. The message was true, 1but the appointed time was long; and he understood the message, and had understanding of the vision.

2In those days I, Daniel, was mourning three full weeks.

3I ate no 2pleasant food, no meat or wine came into my mouth, nor did I anoint myself at all, till three whole weeks were fulfilled.

4Now on the twenty-fourth day of the first month, as I was by the side of the great river, that is, the 3Tigris,

5I lifted my eyes and looked, and behold, a certain man clothed in blinen, whose waist was cgirded with gold of Uphaz!

6His body was like beryl, his face like the appearance of lightning, his eyes like torches of fire, his arms and feet like burnished bronze in color, dand the sound of his words like the voice of a multitude.

7And I, Daniel, alone saw the vision, for the men who were with me did not see the vision; but a great terror fell upon them, so that they fled to hide themselves.

8Therefore I was left alone when I saw this great vision, and no strength remained in me; for my 4vigor was turned to 5frailty in me, and I retained no strength.

9Yet I heard the sound of his words; and while I heard the sound of his words I was in a deep sleep on my face, with my face to the ground.

Prophecies Concerning Persia and Greece

10eSuddenly, a hand touched me, which made me tremble on my knees and on the palms of my hands.

11And he said to me, “O Daniel, fman greatly beloved, understand the words that I speak to you, and stand upright, for I have now been sent to you.” While he was speaking this word to me, I stood trembling.

12Then he said to me, g“Do not fear, Daniel, for from the first day that you set your heart to understand, and to humble yourself before your God, hyour words were heard; and I have come because of your words.

13i“But the prince of the kingdom of Persia withstood me twenty-one days; and behold, jMichael, one of the chief princes, came to help me, for I had been left alone there with the kings of Persia.

14“Now I have come to make you understand what will happen to your people kin the latter days, lfor the vision refers to many days yet to come.”

15When he had spoken such words to me, mI 6turned my face toward the ground and became speechless.

16And suddenly, none having the likeness of the 7sons of men otouched my lips; then I opened my mouth and spoke, saying to him who stood before me, “My lord, because of the vision pmy sorrows have 8overwhelmed me, and I have retained no strength.

17“For how can this servant of my lord talk with you, my lord? As for me, no strength remains in me now, nor is any breath left in me.”

18Then again, the one having the likeness of a man touched me and strengthened me.

19qAnd he said, “O man greatly beloved, rfear not! Peace be to you; be strong, yes, be strong!” So when he spoke to me I was strengthened, and said, “Let my lord speak, for you have strengthened me.”

20Then he said, “Do you know why I have come to you? And now I must return to fight swith the prince of Persia; and when I have gone forth, indeed the prince of Greece will come.

21“But I will tell you what is noted in the Scripture of Truth. (No one upholds me against these, texcept Michael your prince.

Daniel 11

Warring Kings of North and South

1“Also ain the first year of bDarius the Mede, I, even I, stood up to confirm and strengthen him.)

2“And now I will tell you the truth: Behold, three more kings will arise in Persia, and the fourth shall be far richer than them all; by his strength, through his riches, he shall stir up all against the realm of Greece.

3“Then ca mighty king shall arise, who shall rule with great dominion, and ddo according to his will.

4“And when he has arisen, ehis kingdom shall be broken up and divided toward the four winds of heaven, but not among his posterity fnor according to his dominion with which he ruled; for his kingdom shall be uprooted, even for others besides these.

Warring Kings of North and South

5“Also the king of the South shall become strong, as well as one of his princes; and he shall gain power over him and have dominion. His dominion shall be a great dominion.

6“And at the end of some years they shall join forces, for the daughter of the king of the South shall go to the king of the North to make an agreement; but she shall not retain the power of her 1authority, and neither he nor his 2authority shall stand; but she shall be given up, with those who brought her, and with him who begot her, and with him who strengthened her in those times.

7“But from a branch of her roots one shall arise in his place, who shall come with an army, enter the fortress of the king of the North, and deal with them and prevail.

8“And he shall also carry their gods captive to Egypt, with their 3princes and their precious articles of silver and gold; and he shall continue more years than the king of the North.

9“Also the king of the North shall come to the kingdom of the king of the South, but shall return to his own land.

10“However his sons shall stir up strife, and assemble a multitude of great forces; and one shall certainly come gand overwhelm and pass through; then he shall return hto his fortress and stir up strife.

11“And the king of the South shall be imoved with rage, and go out and fight with him, with the king of the North, who shall muster a great multitude; but the jmultitude shall be given into the hand of his enemy.

12“When he has taken away the multitude, his heart will be 4lifted up; and he will cast down tens of thousands, but he will not prevail.

13“For the king of the North will return and muster a multitude greater than the former, and shall certainly come at the end of some years with a great army and much equipment.

14“Now in those times many shall rise up against the king of the South. Also, 5violent men of your people shall exalt themselves 6in fulfillment of the vision, but they shall kfall.

15“So the king of the North shall come and lbuild a siege mound, and take a fortified city; and the 7forces of the South shall not withstand him. Even his choice troops shall have no strength to resist.

16“But he who comes against him mshall do according to his own will, and nno one shall stand against him. He shall stand in the Glorious Land with destruction in his 8power.

17“He shall also oset his face to enter with the strength of his whole kingdom, and 9upright ones with him; thus shall he do. And he shall give him the daughter of women to destroy it; but she shall not stand with him, por be for him.

18“After this he shall turn his face to the coastlands, and shall take many. But a ruler shall bring the reproach against them to an end; and with the reproach removed, he shall turn back on him.

19“Then he shall turn his face toward the fortress of his own land; but he shall qstumble and fall, rand not be found.

20“There shall arise in his place one who imposes taxes on the glorious kingdom; but within a few days he shall be destroyed, but not in anger or in battle.

21“And in his place sshall arise a vile person, to whom they will not give the honor of royalty; but he shall come in peaceably, and seize the kingdom by intrigue.

22“With the 10force of a tflood they shall be swept away from before him and be broken, uand also the prince of the covenant.

23“And after the league is made with him vhe shall act deceitfully, for he shall come up and become strong with a small number of people.

24“He shall enter peaceably, even into the richest places of the province; and he shall do what his fathers have not done, nor his forefathers: he shall disperse among them the plunder, 11spoil, and riches; and he shall devise his plans against the strongholds, but only for a time.

25“He shall stir up his power and his courage against the king of the South with a great army. And the king of the South shall be stirred up to battle with a very great and mighty army; but he shall not stand, for they shall devise plans against him.

26“Yes, those who eat of the portion of his delicacies shall destroy him; his army shall 12be swept away, and many shall fall down slain.

27“Both these kings’ hearts shall be bent on evil, and they shall speak lies at the same table; but it shall not prosper, for the end will still be at the wappointed time.

28“While returning to his land with great riches, his heart shall be moved against the holy covenant; so he shall do damage and return to his own land.

The Northern King’s Blasphemies

29“At the appointed time he shall return and go toward the south; but it shall not be like the former or the latter.

30x“For ships from 13Cyprus shall come against him; therefore he shall be grieved, and return in rage against the holy covenant, and do damage. So he shall return and show regard for those who forsake the holy covenant.

31“And 14forces shall be mustered by him, yand they shall defile the sanctuary fortress; then they shall take away the daily sacrifices, and place there the abomination of desolation.

32“Those who do wickedly against the covenant he shall 15corrupt with flattery; but the people who know their God shall be strong, and carry out great exploits.

33“And those of the people who understand shall instruct many; yet for many days they shall fall by sword and flame, by captivity and plundering.

34“Now when they fall, they shall be aided with a little help; but many shall join with them by 16intrigue.

35“And some of those of understanding shall fall, zto refine them, purify them, and make them white, until the time of the end; because it is still for the appointed time.

36“Then the king shall do according to his own will: he shall aexalt and magnify himself above every god, shall speak blasphemies against the God of gods, and shall prosper till the wrath has been accomplished; for what has been determined shall be done.

37“He shall regard neither the 17God of his fathers nor the desire of women, bnor regard any god; for he shall exalt himself above them all.

38“But in their place he shall honor a god of fortresses; and a god which his fathers did not know he shall honor with gold and silver, with precious stones and pleasant things.

39“Thus he shall act against the strongest fortresses with a foreign god, which he shall acknowledge, and advance its glory; and he shall cause them to rule over many, and divide the land for 18gain.

The Northern King’s Conquests

40“At the ctime of the end the king of the South shall attack him; and the king of the North shall come against him dlike a whirlwind, with chariots, ehorsemen, and with many ships; and he shall enter the countries, overwhelm them, and pass through.

41“He shall also enter the Glorious Land, and many countries shall be overthrown; but these shall escape from his hand: fEdom, Moab, and the 19prominent people of Ammon.

42“He shall stretch out his hand against the countries, and the land of gEgypt shall not escape.

43“He shall have power over the treasures of gold and silver, and over all the precious things of Egypt; also the Libyans and Ethiopians shall follow hat his heels.

44“But news from the east and the north shall trouble him; therefore he shall go out with great fury to destroy and annihilate many.

45“And he shall plant the tents of his palace between the seas and ithe glorious holy mountain; jyet he shall come to his end, and no one will help him.

Daniel 12

Prophecy of the End Time

1“At that time Michael shall stand up,

The great prince who stands watch over the sons of your people;

a And there shall be a time of trouble,

Such as never was since there was a nation,

Even to that time.

And at that time your people bshall be delivered,

Every one who is found cwritten in the book.

2And many of those who sleep in the dust of the earth shall awake,

d Some to everlasting life,

Some to shame eand everlasting 1contempt.

3Those who are wise shall fshine

Like the brightness of the firmament,

g And those who turn many to righteousness

h Like the stars forever and ever.

4“But you, Daniel, ishut up the words, and seal the book until the time of the end; many shall jrun to and fro, and knowledge shall increase.”

5Then I, Daniel, looked; and there stood two others, one on this riverbank and the other on that kriverbank.

6And one said to the man clothed in llinen, who was above the waters of the river, m“How long shall the fulfillment of these wonders be?”

7Then I heard the man clothed in linen, who was above the waters of the river, when he nheld up his right hand and his left hand to heaven, and swore by Him owho lives forever, pthat it shall be for a time, times, and half a time; qand when the power of rthe holy people has been completely shattered, all these things shall be finished.

8Although I heard, I did not understand. Then I said, “My lord, what shall be the end of these things?”

9And he said, “Go your way, Daniel, for the words are closed up and sealed till the time of the end.

10s“Many shall be purified, made white, and refined, tbut the wicked shall do wickedly; and none of the wicked shall understand, but uthe wise shall understand.

11“And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days.

12“Blessed is he who waits, and comes to the one thousand three hundred and thirty-five days.

13“But you, go your way till the end; vfor you shall rest, wand will arise to your inheritance at the end of the days.”

Daniel Commentaries

Daniel 1

1:1 third year. 606–605 B.C. It was the third year by Babylonian dating, which did not count a king’s initial (accession) year, but began with the following year. So the “third year” is in harmony with the same year labeled as “fourth” by the Judean system of dating (cf. Jer. 46:2). Jehoiakim. Son of Josiah who ruled (ca. 609–597 B.C.) when Nebuchadnezzar first plundered Jerusalem. Nebuchadnezzar. Son of Nabopolassar who ruled Babylon (ca. 605–562 B.C.).

1:2 Shinar. A term for Babylon. his god. Bel or Marduk (same as Merodach). Babylonian religion recognized other gods too (cf. 1:7 and see note there). To conquer another nation’s deities was thought to prove the superiority of the victor’s god.

1:4. Qualifications for Jews to be trained in affairs of state included being: 1) physically free from bodily blemish or handicap and handsome, i.e., a pleasing appearance in the public eye; 2) mentally sharp; and 3) socially poised and polished for representing the leadership. The ages of the trainees was most likely 14–17.

1:5 three years of training. Cf. 2:1 and see note there.

1:7 names. A key factor in the “brainwashing” process of the Babylonian training was a name switch. This was to link the inductees to local gods rather than to support their former religious loyalty. Daniel means “God is my judge,” but became Belteshazzar, or “Bel Protect the King.” Hananiah, “the Lord is Gracious,” was changed to Shadrach, “Command of Aku,” another Babylonian god. Mishael, meaning “Who is like the Lord?” was given the name Meshach, “Who is what Aku Is?” Finally, Azariah, “the Lord is my Helper,” became Abed-nego, “Servant of Nego,” also called Nebo, a god of vegetation (cf. Is. 46:1).

1:8 Daniel purposed. The pagan food and drink was devoted to idols. To indulge was to be understood as honoring these deities. Daniel “purposed in his heart” (cf. Prov. 4:23) not to engage in compromise by being untrue to God’s call of commitment (cf. Ex. 34:14, 15). Also, foods that God’s law prohibited (Lev. 1:1) were items that pagans consumed; to partake entailed direct compromise (cf. Dan. 1:12). Moses took this stand (Heb. 11:24–26), as did the psalmist (Ps. 119:115), and Jesus (Heb. 7:26). Cf. 2 Cor. 6:14–18; 2 Tim 2:20.

1:9. God honored Daniel’s trust and allegiance by sovereignly working favorably for him among the heathen leaders. In this instance, it prevented persecution and led to respect, whereas later on God permitted opposition against Daniel which also elevated him (Dan. 3, 6). One way or another, God honors those who honor Him (1 Sam. 2:30; 2 Chr. 16:9).

1:12 vegetables. This Heb. word appears in a plural form in the OT, only here and in v. 16. It might refer to wheat or barley, or it could be fresh vegetables.

1:15 fatter in flesh. Indicates healthiness.

Dan. 1:16

An Overview of Daniel’s Kingdoms

I. Daniel 2/Daniel 7

A. Babylon 2:32, 37, 38; 7:4, 17

B. Medo-Persia 2:32, 39; 7:5, 17

C. Greece 2:32, 39; 7:6, 17

D. Rome 2:33, 40; 7:7, 17, 23

E. Revived Rome 2:33, 41-43; 7:7, 8, 11, 24, 25

F. Millennium 2:34, 35, 44, 45; 7:13, 14, 26, 27

II. Daniel 8/Daniel 11

A. Medo-Persia 8:3-8, 20, 21; 10:20, 21; 11:2-35

B. Greece 8:3-8, 20, 21; 10:20, 21; 11:2-35

C. Revived Rome 8:9-12, 23-26; 11:36-45.

1:20 ten times better. This probably uses the number qualitatively to signify fullness or completeness, i.e., they displayed incredible skill in answering, beyond the performance of other men who spoke without God’s help. Compare this with “ten days” (vv. 12–15) which is quantitative, since it refers to an actual passage of time.

1:21 first year. Cyrus of Persia conquered Babylon in 539 B.C. His third year, in 10:1, is the latest historical year that Daniel mentions (cf. Ezra 1:1—2:1).

Dan. 1:21

Alexander’s Greek Empire

Daniel 2

2:1 second year. Promotion of the 4 Hebrews after 3 years (1:5, 18) agrees with the year of promotion after the dream in the “second year.” See note on 1:1. dreams. In the time of revelation, God spoke through the interpretation of dreams that He induced (cf. v. 29).

2:2 Chaldeans. This could refer to all people native to Chaldea (1:4; 3:8), or, as here, to a special class of soothsayers who taught Chaldean culture.

2:4 Aramaic. This language, to which Daniel suddenly switches in v. 4b and retains through 7:28, was written with an alphabet like Hebrew, yet had distinctive differences. Aramaic was the popular language of the Babylonian, Assyrian, and Persian areas, and was useful in governmental and trade relations. Daniel 1:1–2:4a and 8:1—12:13 were written in Hebrew, possibly because the focus was more directly on Hebrew matters. Daniel 2:4b–7:28 switches to Aramaic because the subject matter is centered more on other nations and matters largely involving them.

2:5 My decision is firm. The king shrewdly withheld the dream, though he remembered it, to test his experts. He was anxious for a straight interpretation, with no deception.

2:7 Let the king tell. The worldly men of human skill failed (cf. the magicians in Pharaoh’s court, Ex. 8:16–19, with Joseph, Gen. 41:1ff.). Verses 8–13 show how impossible it is for humans to truly interpret dreams from God (cf. v. 27). But Daniel, who trusted God in prayer (v. 18), received His supernatural interpretation (vv. 19, 30). He gave credit to God in his prayer (vv. 20–23) and his testimony before Nebuchadnezzar (vv. 23, 45). Later the king, too, gave God the glory (v. 47).

2:20–23 This praise to God sums up the theme of the whole book, namely that God is the One who controls all things and grants all wisdom and might.

2:28 God…reveals secrets. Just as He did during Joseph’s time in Egypt (cf. Gen. 40:8; 41:16).

2:36–45 we will tell the interpretation. Five empires in succession would rule over Israel, here pictured by parts of a statue (body). In Dan. 7, the same empires are represented by 4 great beasts. These empires are Babylon, Medo-Persia, Greece, Rome, and the later revived Rome (cf. Introduction: Background and Setting), each one differentiated from the previous as indicated by the declining quality of the metal. A stone picturing Christ (Luke 20:18) at His second coming (as the Son of Man also does in Dan. 7:13, 14) will destroy the fourth empire in its final phase with catastrophic suddenness (2:34, 35, 44, 45). Christ’s total shattering of Gentile power will result in the establishment of His millennial kingdom, the ultimate empire, and then continuing on eternally (2:44; 7:27).

2:39 inferior. This probably means “lower” (lit. “earthward”) on the image of a man as Daniel guides Nebuchadnezzar’s thoughts downward on the body from his own empire (the head) to the one that would succeed it. Medo-Persia, though lacking the glory of Babylon (silver as compared to gold), was not inferior in strength to Babylon when its day of power came; it actually conquered Babylon (7:5). Also in the case of Greece, bronze is less glorious (valuable) than silver, but stronger. rule over all the earth. Alexander the Great became the ruler of the world, including Israel, from Europe to Egypt to India.

2:40 strong as iron. This metal fittingly represents the Roman Empire which would be characterized by the description predicted. It did have armies in iron armor known as the Iron Legions of Rome, and it had strength and invincibility.

2:41 toes. Ten toes represent the same kings as the 10 horns in 7:24. They will rule in the final time of the Gentile empire, which Christ destroys in violent abruptness at His second coming.

2:41–43 clay and…iron. The iron in the 10 toes (kings) represents the Roman Empire in its revived form, prior to the second coming of Christ, as having iron-like strength for conquest (cf. Rev. 13:4, 5). But the clay mixed in depicts that the union (federation) of kings and nations would have fatal flaws of human weakness, so that it is inherently vulnerable.

2:44 stand forever. God’s kingdom ruled by Messiah is the final rule, never to be replaced. It has a millennial phase and an eternal future, but it is the same king who rules both.

2:45 stone…mountain. The stone is Messiah (cf. Ps. 118:22, 23; Is. 28:16; Rom. 9:33; 1 Pet. 2:6; esp. Luke 20:18). The mountain pictures God’s all-transcending government that looms over weak earthly powers (4:17, 25; Pss. 47:8; 103:19; 145:13; Rev. 17:9). Messiah is “cut out” of this sovereign realm by God, which accords with the Son of Man coming (7:13, 14); “without hands” denotes that the Messiah comes from God and is not of human origin or power (cf. the same idea in 8:25). The virgin birth and the resurrection, as well as the second coming, could be encompassed in this reference to supernatural origin.

Daniel 3

3:1 image of gold. The statue, which the king arrogantly made, represented himself as an expression of his greatness and glory and reflected the dream where he was the head of gold (2:38). It was not necessarily made of solid gold, but more likely would have been overlaid with gold, like many objects found in the ruins of Babylon. The word for “image” usually means a human form. The height of the figure was about 90 ft. and the width 9 ft.; it would have been comparable in height to date palms found in that area. The self-deifying statue of the king need not have been grotesquely thin in proportion to the height since a massive base could have contributed to the height. This established the worship of Nebuchadnezzar and the nation under his power, in addition to the other gods.

3:2. Leaders attending the “summit conference” for Nebuchadnezzar’s display are: satraps, or leaders over regions; administrators, or military chiefs; governors, or civil administrators; counselors, or lawyers; treasurers; judges, or government arbiters; magistrates, or judges in our sense today; officials, or other civil leaders.

3:5 lyre. Like a harp, possibly square or rectangular, with strings to pluck with a plectrum (pick), yielding high tones. psaltery. An instrument plucked with the fingers rather than a plectrum (pick), yielding low tones.

3:6 furnace. Some ancient kilns were found to have been shaped like a vertical tunnel open only at the top, with a dome supported by columns. Charcoal normally served as fuel.

3:8 certain Chaldeans. These are most likely the priests of Bel-Merodach who were envious of these young Jews, and sought their death.

3:12 They do not serve your gods or worship the gold image. Enemies of God’s servants witnessed such a clear-cut testimony that they were in no doubt about their rejection of idolatry and unshakeable allegiance to the God of Israel.

3:13 these men. Daniel is not mentioned as being part of the refusal to worship witnessed by the Chaldeans. If present, he surely would have joined these others in faithfulness to God.

3:15 who is the god. The king’s challenge would return to embarrass him. The true God was able to deliver, just as He was able to reveal a dream and its meaning. Nebuchadnezzar had earlier called him “the God of gods” (2:47), but having let that fade from his attention, he soon would be shocked and humiliated when God took up his challenge (3:28, 29).

3:16 we have no need to answer. The 3 men meant no disrespect. They did not have any defense, nor did they need to reconsider their commitment, since they stood fast for their God as the only true and living God. Their lives were in His hands as they indicated in vv. 17, 18 (cf. Is. 43:1, 2).

3:19 seven times more. The king’s fury at being defied to his face led him to cry for an intensification of the heat. He was not literally requiring the fire to be 7 times hotter as a gauge would indicate, or requiring 7 times as long to heat, or 7 times the amount of fuel (cf. v. 6, “cast immediately”). The king in anger means “intensely hot,” using “seven” figuratively to denote completeness (as Lev. 26:18–28; Prov. 6:31; 24:16), similar to “ten” in Dan. 1:20. Cf. “exceedingly hot” (3:22). A stone or brick furnace with an air draft could be made hotter by more fuel and air.

3:22 took up. Refers to being taken upward on some kind of ramp to a spot near enough to the top to be thrown in (cf. v. 26). The fire was so hot it incinerated the king’s men.

3:23 fell down. A shaft directed them into the furnace bottom, on top of the fuel.

3:25 four men loose. The king seemed only to have known that the fourth person was a heavenly being. He called him a son of the gods (a pagan reference to one who appeared supernatural) and an “Angel” (v. 28). The fourth person could possibly have been the second person of the Godhead (Jesus Christ) in a pre-incarnate appearance (see notes on Josh. 5:13–15; Judg. 6:11).

3:27 the fire had no power. When God enacts a miracle, He supernaturally controls all details so that His power is unmistakable, and there is no other explanation.

3:28–30 The king was convinced and eager to add the God of these men to his panoply of deities. Soon he learned that God was not one of many, but the only God (Dan. 4).

Daniel 4

4:1–3 Nebuchadnezzar’s praise of God in 4:1–3 and 34b–37 is the theme that brackets the experience the king reiterates in the first person (vv. 4–34). He began and ended the narrative with praise, and in between told why he converted to such worship of the true God (cf. Rom. 11:33).

4:6 wise men of Babylon. The king gave them another try (cf. 2:2–13) and they were again unable.

4:8 at last Daniel came. Daniel alone interpreted the tree vision (v. 10), enabled by God. my god. As the story began, he depicted himself still as a worshiper of Bel-Merodach.

4:9 chief of the magicians. Here was the title the pagans gave him (cf. 5:11). Spirit. The meaning here and in v. 18 (as well as 5:11, 14) is rightly translated as “the Spirit of the holy God.” Wording for the true God in the Heb. of Josh. 24:19 is equivalent to the Aram. here (see note on 2:4). Some believe he meant “a spirit of the holy gods.” This is unlikely, since no pagan worshipers claimed purity or holiness for their deities. In fact, just the opposite was believed. And since Nebuchadnezzar was rehearsing his conversion, he could genuinely identify the true Spirit of God.

4:10–17 A tree. This pictures Nebuchadnezzar after 605 B.C. (cf. 4:20–22). The creatures in v. 12 represent people under his rule (v. 22). The fall of the tree represents the coming time of God’s judgment on him (cf. 4:23–25).

4:13 a watcher, a holy one. This was an angel (cf. v. 23), a servant of God, who controlled a nation’s rise or fall (cf. Dan. 10:13). Angels often have roles administering God’s judgment, as shown also in Gen. 18, Is. 37, and Rev. 16.

4:15 stump. The basis (nucleus) of the kingdom, still in existence in v. 26 (cf. Is. 6:13), will later sprout as in nature (Job 14:7–9). The band is a guarantee that God will protect what remains intact and preserve the king’s rule (v. 26).

4:16 heart of a beast. Some form of the disease called lycanthropy, in which a person thinks he is an animal and lives wildly, caused him to eat grass, have thick and unkept nails, shaggy hair, and behave inhumanly. seven times. (cf. also 4:23, 25, 32). Probably “years” are meant, not “months,” which is used in v. 29. Daniel uses the same term clearly to mean “years” in 7:25.

4:19 astonished. Daniel’s compassionate alarm at the coming calamity.

4:26 Heaven rules. God is synonymous with His abode.

4:27 break off your sins. Daniel called for a recognition of sin and repentance (cf. Is. 55:7). He was not presenting a works salvation, but treating the issue of sin exactly as Jesus did with the rich young ruler in Matt. 19:16–23. The king failed to repent at this point (v. 30).

4:30 I have built. Nebuchadnezzar was known for his building projects, such as a 400 foot high mountain terraced with flowing water and hanging gardens for his wife (one of the 7 wonders of the ancient world) as a place for cool refreshment. For such pride, judgment fell (vv. 31–33).

4:34 lifted my eyes. God’s grace enables a person to do this (John 6:44, 65). “For those who honor Me I will honor” (1 Sam. 2:30); and “Surely He [God] scorns the scornful, but gives grace to the humble” (Prov. 3:34). The praise of vv. 34b–37 and 1–3 came as a result (cf. Jer. 9:23, 24).

Daniel 5

5:1 Belshazzar. These events occurred in 539 B.C., over two decades after Nebuchadnezzar’s death (ca. 563/2 B.C.). This king, whose name (similar to Daniel’s, cf. 4:8) means “Bel, protect the king,” is about to be conquered by the Medo-Persian army.

5:2 vessels. The celebration was designed to boost morale and break the feelings of doom, because at this very time, armies of Medo-Persia (cf. v. 30) had Babylon helplessly under siege.

5:4 This exercise was a call for their deities to deliver them.

5:5 man’s hand. Babylonian hands had taken God’s vessels (mentioned twice) and held them in contempt to dishonor and challenge Him. Now the Hand that controls all men, and which none can restrain, challenged them (4:35). God’s answer to their challenge was clear, as in vv. 23–28.

5:7–9 they could not. Without God’s help, the experts again failed (cf. chaps. 2, 4), but God’s man Daniel would not.

5:10 The queen spoke. Possibly she was a surviving wife or a daughter of Nebuchadnezzar. If the latter, she was a wife of Nabonidus who co-ruled with Belshazzar (cf. “third ruler,” v. 16). She, like Nebuchadnezzar in chap. 4, has confidence in Daniel (vv. 11, 12).

5:13 father. Used in the same sense of grandfather (cf. v. 18).

5:16 the third ruler. This trio included Daniel, along with Belshazzar, Nebuchadnezzar’s grandson (ruled 553–539 B.C.), and Nabonidus (ruled 556–539 B.C.). The prizes turned out to be non-existent in light of the city’s conquest that very night (vv. 29, 30).

5:25–29 MENE, MENE. This means “counted,” or “appointed,” and is doubled for stronger emphasis. Tekel means “weighed” or “assessed,” by the God who weighs actions (1 Sam. 2:3; Ps. 62:9). Peres denotes “divided,” i.e., to the Medes and Persians. Pharsin in v. 25 is the plural of peres, possibly emphasizing the parts in the division. The “U” prefix on pharsin has the idea of the English “and.”

5:30 That very night. One ancient account alleged that Persia’s General Ugbaru had troops dig a trench to divert and thus lower the waters of the Euphrates River. Since the river flowed through the city of Babylon, the lowered water enabled besiegers to unexpectedly invade via the waterway under the thick walls and reach the palace before the city was aware. The end then came quickly, as guards, Belshazzar, and others were slain on Oct. 16, 539 B.C.

5:31 Darius the Mede. Possibly Darius is not a name, but an honored title for Cyrus, who with his army entered Babylon Oct. 29, 539 B.C. It is used in inscriptions for at least 5 Persian rulers. History mentions no specific man named Darius the Mede. In 6:28 it is possible to translate, “Darius even…Cyrus.” A less likely possibility is that Darius is a second name for Gubaru, Cyrus’ appointed king to head up the Babylonian sector of his empire. Gubaru (or Gobryas) is distinct from Ugbaru, the general, who died soon after conquering Babylon. As previously prophesied, Babylon met God’s judgment (cf. Is. 13; 47; Jer. 50; 51; Hab. 2:5–19).

Daniel 6

6:1 satraps. Each is a provincial administrator under the king. Daniel’s eminent appointment was to a post as “governor” (v. 2), assisting the king as his vice-regent.

6:2 suffer no loss. They were responsible to prevent loss from military revolts, tax evasion, or fraud.

6:3 an excellent spirit. Daniel, over 80, had enjoyed God’s blessing throughout his life (cf. 1:20, 21; 2:49; 4:8; 5:12). over the whole realm. Daniel was the favorite of the king. He had experience, wisdom, a sense of history, leadership, a good reputation, ability, attitude, and revelation from the God of heaven. Apparently, God wanted him in the place of influence to encourage and assist in the Jews’ return to Judah, since the return was made in Cyrus’ first year (539–537 B.C.), right before the lions’ den incident. From the record of Ezra 1 and 6, all the basic elements of the return appear: 1) the temple was to be rebuilt with the cost paid from Cyrus’ treasury; 2) all Jews who visited could return, and those who stayed were urged to assist financially; and 3) the gold and silver vessels stolen from the temple by Nebuchadnezzar were to be taken back. To account for such favor toward the Jews, it is easy to think of Daniel not only influencing Cyrus to write such a decree, but even formulating it for him (cf. Prov. 21:1).

6:4 charge against Daniel. The jealous plot, not unlike the effort against Daniel’s 3 friends in 3:8ff., was also similar to that by Joseph’s brothers (cf. Gen. 37:18–24).

6:7 except you, O king. A deceptive stroke of the king’s ego secured his injunction, which was designed to benefit Daniel’s peers. Ancient kings were frequently worshiped as gods. Pagans had such inferior views of their gods that such homage was no problem.

6:8 law…which does not alter. Once enacted, Medo-Persian law could not be changed, even by the king (cf. 6:12, 15; Esth. 1:19; 8:8).

6:10 toward Jerusalem. Daniel’s uncompromising pattern of prayer toward God’s temple conformed to Solomon’s prayer that the Lord’s people would do so (1 Kin. 8:44, 45). Three times a day was also the pattern established by David (Ps. 55:16, 17).

6:13 one of the captives from Judah. Daniel had lived over 60 years in Babylon. His loyalty to the rulers was well known (5:13); in spite of that loyalty, his consistent faithfulness to God brought this threat.

6:14 He went from a self-styled god to a fool in one day.

6:16 den of lions. The word “den” is related to the Heb. term meaning “to dig,” so it refers to an underground pit which likely had 1) a hole at the top from which to drop food into the pit, and 2) a door at the foot of a ramp or on a hillside through which the lions could enter.

6:22 His angel. In this miracle, the angel was possibly the same person as the fourth person in the fiery furnace (cf. 3:25 and see note there). innocent before Him. That is the supreme commendation of Daniel as blameless before God and unworthy of such a death.

6:23 no injury…on him. God openly honored Daniel’s faith for the purpose of showing His glory (cf. 3:26, 27). That is not always the case, as God may choose to be glorified by permitting a trusted servant to be martyred (cf. Daniel in Heb. 11:33 with others in 11:35–38).

6:24 the king gave the command. Like the sin of Achan (Josh. 7:20–26), this sin against God, Darius, and Daniel cost the men and their families their lives. This judgment of God was also an important detail in the miracle, lest some critic suggest the lions were tame or toothless or not hungry.

6:25–27 King Darius wrote. Impacted by Daniel and by the Lord, he expressed himself as if he had come to a point of personal trust in God for his salvation such as Nebuchadnezzar (cf. 4:1–3, 34–37). Daniel illustrated the evangelistic potency of a godly, uncompromising life. Cf. Matt. 5:48.

Daniel 7

7:1 first year. This represented a flashback to 553 B.C., 14 years before the feast of 5:1–3. Chapters 7, 8 occur after chap. 4, but before chap. 5. The dream of Dan. 7 moves far beyond Daniel’s day to the coming of Israel’s king to end all Gentile kingdoms and to establish His eternal kingdom (7:13, 14, 27; cf. 2:35, 45).

7:2 Great Sea. This superlative refers to the Mediterranean, much greater in size than other bodies of water in that area of the world. Here this “sea” is used to represent nations and peoples (cf. Dan. 7:3, 17; Rev. 13:1).

7:3 four…beasts. These beasts represent the same empires as the individual parts of the image in chap. 2. Christ the King, the Son of Man from heaven (vv. 13, 14), corresponds to the Stone in 2:35, 45.

7:4 lion…wings. The vicious, powerful, swift king of beasts represents Babylon. Winged lions guarded the gates of the royal palaces of Babylon. Daniel’s contemporaries, Jeremiah, Ezekiel, and Habakkuk, used animals to describe Nebuchadnezzar.

7:5 a bear. This is Medo-Persia, with the greater “side” being Persia and “ribs” referring to vanquished nations.

7:6 a leopard. This represents Greece with its fleetness in conquest under Alexander the Great (born in 356 B.C.). He ruled from Europe to Africa to India. The “four heads” represent the 4 generals who divided the kingdom after Alexander’s death at age 33 (323 B.C.). They ruled Macedonia, Asia Minor, Syria, and Egypt (cf. 8:8).

7:7 fourth beast. No such animal exists; rather this is a unique beast pointing to the Roman Empire, already represented by iron in 2:40, devastating in conquest. Roman dominion fell apart in A.D. 476, yet it lived on in a divided status (Europe), but will be revived and return to great unified strength near Christ’s second coming. Then it will be comprised of the 10 parts under kings (vv. 7, 24), as well as an 11th king, the Antichrist (vv. 8, 24; 2 Thess. 2:3–10; Rev. 13:1–10).

7:8 another horn. This describes the rise of Antichrist (cf. v. 20). This beast is human (“eyes like a man” and a “mouth speaking”) and is proud (cf. Rev. 13:5, 6).

7:9, 10 I watched. Daniel’s vision flashes forward to the divine throne from which judgment will come on the fourth kingdom (cf. Rev. 20:11–15).

7:11, 12 the beast was slain. Reference is to the fourth beast (i.e., the Roman sphere), headed up by the “little horn” or Antichrist (vv. 7, 24). He will be destroyed at Christ’s second coming (cf. Rev. 19:20; 20:10); cf. the smashing by the Stone, Dan. 2:35, 45.

7:12 rest of the beasts. These are the 3 earlier beasts (empires of chaps. 2, 7). Each successively lost its chief dominance when it was conquered in history. Yet each was amalgamated into the empire that gained ascendancy, and survived in its descendants. As the second advent draws near, all 3 empires in their descendants will be a part of the Roman phase in its final form (Rev. 13:2). Survival will not be possible for the final and revived phase of the fourth empire after Christ’s second coming, for catastrophic devastation (cf. 2:35) will utterly destroy it, and Christ’s kingdom will replace it.

7:13, 14 Son of Man. The Messiah (cf. 9:26), Christ is meant; He often designated Himself by this phrase (Matt. 16:26; 19:28; 26:64). “The clouds of heaven” are seen again in Rev. 1:7. Here He is distinct from the Ancient of Days, or Eternal One, the Father, who will coronate Him for the kingdom (2:44). The picture of old age is not that of being feeble, rather it highlights eternality and divine wisdom to judge (cf. 7:9, 10).

7:14 all peoples, nations, and languages. These distinctions are earthly and speak of the promise of an earthly kingdom, ruled by Christ, that merges into the eternal kingdom (cf. vv. 18, 27; Rev. 20:1–4; 21; 22).

7:15 grieved in my spirit. Coming judgment made him sad, because it meant that history to its end would be a story of sin and judgment (cf. v. 28).

7:16 those who stood by. Angels helped Daniel understand God’s revelations (8:13–16; 9:22–27).

7:17 beasts…four. These empires depicted by the lion, bear, leopard, and bizarre animal (vv. 3–7) are Babylon, Medo-Persia, Greece, and Rome. The “kings” are the most notable leaders over these empires, such as Nebuchadnezzar (2:37, 38), Cyrus, Alexander the Great, and finally the “little horn” (Antichrist).

7:18, 22, 27 saints. These who trusted God possess the kingdom headed up by the Son of Man, the Messiah, of vv. 13, 14. All serve Him in vv. 14 and 27, the latter verse clarifying that the one served is actually God the Most High. Just as the 4 Gentile empires have individuals as kings (cf. 2:38; 7:8; 8:8), so the final kingdom has Christ as King.

7:18 the Most High. God is referred to in this book as above all gods (2:47; 3:29; 4:35), as He was for Melchizedek and Abraham (Gen. 14:19, 20, 22) as well as Naaman (2 Kin. 5:17).

7:19 fourth beast…different. This may refer to the empire’s far greater diversity than previous empires, and its breadth of conquest (v. 24). It branches out into two great divisions (cf. “legs,” 2:33, 40), then near the end into 10 horns (a confederacy of 10 nations), and even an 11th horn (Antichrist’s kingdom) lasting until Christ’s second coming.

7:20 the other horn. The 11th horn (ruler and his realm) is small and less powerful before its big rise (v. 8). Early in the future tribulation period, it (he) grows to be “larger” or more powerful than any of the horns (rulers) in the group.

7:21 war against the saints. The final Antichrist will lead a great persecution of believers, especially in Israel (cf. Matt. 24:15–22; 2 Thess. 2:4; Rev. 12:13–17; 13:6, 7).

7:22 Ancient of Days. Refers to God the Eternal One, who confers the messianic kingdom on the Son to rule at His second coming and following (7:13, 14). Judgment is against the Antichrist, Satan who empowers him (Rev. 13:4; 20:1–3), and the unsaved who are not allowed into the kingdom at its outset, but are destroyed and await the final, Great White Throne resurrection and judgment (Rev. 20:11–15). saints to possess the kingdom. Believers enter the kingdom in its earthly, millennial phase (Rev. 20:1–4) following Christ’s second coming (Matt. 25:34), having eternal life that continues into the eternal state (Rev. 21, 22) after the thousand years.

7:24 another…after them. The “little horn” (Antichrist) blasts his way to the zenith of world rule.

7:25 time and times and half a time. This obviously refers to the 3½ years which are the last half of the 7 year period of Antichrist’s power (cf. 9:27), continuing on to Christ’s second coming as the Judgment Stone (2:35, 45) and glorious Son of Man (7:13, 14). Cf. Rev. 11:2, 3; 12:14; 13:5 for reference to this same period.

7:26 the court. God will have His court session to judge sinners and sin (vv. 9, 10). He will remove the Antichrist’s rule, and destroy him and his empire in eternal, conscious hell (Rev. 19:20; 20:10).

7:27 the kingdom…given to…the saints. God’s kingdom in both earthly (Rev. 20:4) and heavenly phases (Rev. 21:27; 22:3, 4, 14).

Daniel 8

8:1 third year. Ca. 551 B.C., two years after the dream of chap. 7 but before chap. 5. the first time. Looks back to chap. 7.

8:2 Shushan. Called Susa by the Greeks, this was a chief city of the Medo-Persian Empire, about 250 mi. E of Babylon. Since Daniel saw himself in a vision, he may not have been bodily in that place (cf. Ezekiel’s vision of being at the Jerusalem temple, though bodily still with the elders in Babylon, Ezek. 8–11).

8:3–9 This imagery unfolded historically. The ram pictures the Medo-Persian Empire, as a whole, its two horns standing for the two entities (the Medes and the Persians) that merged into one. The history of this empire is briefly noted in v. 4, as it is seen conquering from the E to the W, S and N, under Cyrus, as predicted also by Isaiah 150 years earlier (Is. 45:1–7). The higher horn, which appeared last, represents Persia. The goat (v. 5) represents Greece with its great horn Alexander, who with his army of 35,000, moved with such speed that he is pictured as not even touching the ground. The broken horn is Alexander in his death; the 4 horns are generals who became kings over 4 sectors of the Grecian empire after Alexander (cf. 7:6). The small horn is Antiochus Epiphanes, who rose from the third empire to rule the Syrian division in 175–164 B.C. and is the same king dominant in 11:21–35. Cf. 7:8, 24–26 where a similar “little horn” clearly represents the final Antichrist. The reason both are described as “little horns” is because one prefigures the other. A far more detailed summary will come later in 11:2–35.

8:9 Glorious Land. Palestine. Cf. 11:16, 41.

8:10 host of heaven. Picturesque language portrays Antiochus’ persecution against Jewish people using the figure of stars (cf. Gen. 12:3; 15:5; 22:17; Ex. 12:41; Deut. 1:10). When defeated, the “stars” (Jewish people) will fall under the tyrant’s domination.

8:11 Prince. In addition to the desecration of the temple (cf. 1 Macc. 1:20–24, 41–50), Antiochus blasphemed Christ to whom ultimately the host of Jewish people sacrifice and to whom the sanctuary belongs. He is later the “Prince of princes” (v. 25).

8:13 holy one. Angels are in view here.

8:14 two thousand three hundred days. These are 2,300 evenings/mornings, with no “and” in between, which refers to 2,300 total units or days. Genesis 1:5 does use “and,” i.e., “Evening and morning, one day.” The period runs to about 61/3 years of sacrificing a lamb twice a day, morning and evening (Ex. 29:38, 39). The prophecy was precise in identifying the time as that of Antiochus’ persecution, ca. Sept. 6, 171 B.C. to Dec. 25, 165/4 B.C. After his death, Jews celebrated the cleansing of their holy place in the Feast of Lights, or Hanukkah, in celebration of the restoration led by Judas Maccabeus.

8:15 appearance of a man. The word for man meaning “a mighty man” is the linguistic framework for “Gabriel,” which means “mighty one of God.” This is the first mention of an angel by name in the Bible.

8:16 a man’s voice. God spoke with a human voice. the Ulai. A river E of the Persian city of Susa.

8:17 afraid and fell. Loss of consciousness is a common reaction to heavenly visitation (cf. Ezek. 1; Is. 6; Rev. 1). time of the end. This term likely has a double sense of fulfillment. First, the “end” (as v. 19), “latter time” (vv. 19, 23), and “appointed time” (v. 19) refer to time late in the specific span that the historical prophecy has in view. That time is the period defined by the empires in these verses, Persia (Ram) and Greece (Goat), when the Grecian sector will be divided into 4 parts (v. 8). One of these, the Syrian under Seleucus (see note on v. 22), will eventually lead to Antiochus Epiphanes (175–164 B.C.) as the “little horn” meant in v. 9, who persecutes the people of Israel (v. 10) and defies God (v. 11). Cf. 11:21–35 and see notes there. Secondly, this “little horn” in v. 9, the Antichrist in the last days at the time of the eschatological fulfillment, sees Antiochus as a pattern of the Antichrist, who in many ways will be like him, though far greater in power, and will exercise his career in the end of the age just before Christ’s return.

8:21 male goat…large horn. This is the third Gentile world power, the kingdom of Greece, and specifically Alexander the Great, the notable and “first king” after conquering Medo-Persia. Cf. 11:3.

8:22 broken horn and…four. Alexander died at age 33 in 323 B.C., leaving no heir ready to reign. So 4 men, after 22 years of fighting, assumed rule over 4 Grecian sectors: 1) Cassander, Macedonia; 2) Lysimachus, Thrace and Asia Minor; 3) Seleucus, Syria, and Babylonia; 4) Ptolemy, Egypt, and Arabia. These are the 4 referred to in “toward the four winds” (v. 8). The phrase “not with its power” indicates they did not have Alexander’s power or direct family lineage.

8:23–25 A king shall arise. The near fulfillment views Antiochus as the historical persecutor as in vv. 9–14. His career down to 164 B.C. was “in the latter time of their kingdom,” that of the male goat in the Syrian territory. Rome conquered Greece by 146 B.C., only a few years later, and became the next dominant empire. Antiochus died, “broken without human means,” due to insanity and disease of the bowels. The far fulfillment sees Antiochus in vv. 23–25 as prophetically illustrating the final tribulation period and the Antichrist. In such a view, the king here is also the “little horn,” as in 7:7; 8:9 and the willful king in 11:36–45.

8:25 Prince of princes. See note on 8:11.

8:26 seal up the vision. Since he told it here, this did not mean to shut it up to secrecy but to preserve it as truth even if not to be fulfilled for a long time.

Daniel 9

9:1 the first year. Ca. 539 B.C. made king. This may mean that Darius (a title, not a proper name, see note on 5:31) refers to Cyrus who was made king by God’s allowance (cf. Ps. 75:6, 7). Since Cyrus was the first monarch of the Medo-Persian empire, this time note was also the first year after the death of Belshazzar, when Babylon fell.

9:2 seventy years. Daniel’s study of “the books” (OT scrolls) focused on the years prophesied for the captivity by Jeremiah in Jer. 25:11, 12 and 29:10. Since the end of that span was near, he prayed for God’s next move on behalf of Israel. Cf. 2 Chr. 36:21, where it is indicated that the 70 years of exile were intended to restore the Sabbath rests that Israel had ignored for so many years (cf. Lev. 25:4, 5; 26:34–43).

9:4–19 I prayed. Various aspects of the passage give rich instruction regarding prayer. True prayer is: in response to the Word (v. 2), characterized by fervency and self-denial (v. 3), identified unselfishly with God’s people (v. 5), strengthened by confession (vv. 5–15), dependent on God’s character (vv. 4, 7, 9, 15), and has as its goal, God’s glory (vv. 16–19).

9:11 the curse. This refers to the judgment that God brought, as promised, for Israel’s disobedience in the Land (Lev. 26:21–42; Deut. 28:15–68). This is in contrast to the blessings associated with faith and obedience (Lev. 26:3–20; Deut. 28:1–14). God had given the promise that even in a time of judgment, if Israel would confess their sin, He would bring blessing again (Lev. 26:40–42).

9:16. Daniel prayed for restoration in 3 aspects. In effect he asked God to bring back “Your city” (vv. 16, 18), “Your sanctuary (v. 17), and “Your people”(v. 19). God’s answer embraced all three (v. 24).

9:21 the man Gabriel. This angel, called a “man” because he appeared in the form of a man, appeared also in 8:16. Cf. the angel Michael in 10:13, 21; 12:1. the evening offering. This was the second lamb of two offered daily (cf. 8:14 and see note there), this one at 3 p.m., a common time for prayer (Ezra 9:5).

9:24–26 Seventy weeks…from…until. These are weeks of years, whereas weeks of days are described in a different way (10:2, 3). The time spans from the Persian Artaxerxes’ decree to rebuild Jerusalem, ca. 445 B.C. (Neh. 2:1–8), to the Messiah’s kingdom. This panorama includes: 1) 7 weeks or 49 years, possibly closing Nehemiah’s career in the rebuilding of the “street and wall,” as well as the end of the ministry of Malachi and the close of the OT; 2) 62 weeks or 434 more years for a total of 483 years to the first advent of Messiah. This was fulfilled at the triumphal entry on 9 Nisan, A.D. 30 (see notes on Matt. 21:1–9). The Messiah will be “cut off,” (a common reference to death); and 3) the final 7 years or 70th week of the time of Antichrist (cf. v. 27). Roman people, from whom the Antichrist will come, will “destroy the city” of Jerusalem and its temple in A.D. 70.

9:24. This highly complex and startlingly accurate prophecy answers Daniel’s prayer, not with reference to near history, but by giving the future of Israel in the final end of the age. God promises 2 sets of 3 accomplishments each. First, those related to sin are: 1) finish the transgression, i.e., restrain sin and Israel’s in particular in its long trend of apostasy, as in v. 11; 2) make an end of sins, i.e., to judge it with finality (cf. Heb. 9:26); and 3) make reconciliation for iniquity, signifies to furnish the actual basis of covering sin by full atonement, the blood of the crucified Messiah who is “cut off” (v. 26), which affects the first two realities (cf. the fountain, Zech. 13:1).

Second, those accomplishments related to righteousness are: 1) bring in…righteousness, the eternal righteousness of Daniel’s people in their great change from centuries of apostasy; 2) seal up vision…, i.e., no more revelation is needed and God will bring these anticipations to completion by their fulfillment in Israel’s blessing as a nation; and 3) anoint the Most Holy, consecrate the Holy Place in a temple of the future that will be the center of worship in the millennial kingdom (cf. Ezek. 40–48). Clearly this must be understood to sweep to the end of Gentile power and the time of Antichrist right before Christ’s return. Summing up, the first 3 are fulfilled in principle at Christ’s first coming, in full at His return. The last 3 complete the plan at His Second Advent.

9:27 Then. This is clearly the end of the age, the Second Advent judgment, because the bringing in of righteousness did not occur 7 years after the death of the Messiah, nor did the destruction of Jerusalem fit the 7 year period (occurring 37 years later). This is the future 7 year period which ends with sin’s final judgment and Christ’s reign of righteousness; i.e., the return of Christ and the establishment of His rule. These 7 years constitute the 70th week of Daniel. he shall confirm. “He” is the last-mentioned prince (v. 26), leader of the Roman sphere (cf. chaps. 2 and 7), the Antichrist who comes in the latter days. The time is in the future tribulation period of “one week,” i.e., the final 7 years of v. 24. He confirms (lit., causes to prevail) a 7 year covenant, his own pact with Israel for what will turn out actually to be for a shorter time. The leader in this covenant is the “little horn” of 7:7, 8, 20, 21, 24–26, and the evil leader of NT prophecy (Mark 13:14; 2 Thess. 2:3–10; Rev. 13:1–10). That he is in the future, even after Christ’s First Advent, is shown by 1) Matt. 24:15; 2) by the time references that match (7:25; Rev. 11:2, 3; 12:14; 13:5); and 3) by the end here extending to the Second Advent, matching the duration elsewhere mentioned in Daniel (2:35, 45; 7:15ff.; 12:1–3) and Rev. 11:2; 12:14; 13:5. middle of the week. This is the halfway point of the 70th week of years, i.e., 7 years leading to Christ’s second coming. The Antichrist will break his covenant with Israel (v. 27a), which has resumed its ancient sacrificial system. Three and a half years of tribulation remain, agreeing with the time in other Scriptures (7:25; Rev. 11:2, 3; 12:14; 13:5, called “Great Tribulation,” cf. Matt. 24:21) as God’s wrath intensifies. abominations…one who makes desolate. The Antichrist will cause abomination against Jewish religion. This violation will desolate or ruin what Jews regard as sacred, namely their holy temple and the honoring of God’s presence there (cf. 1 Kin. 9:3; 2 Thess. 2:4). Jesus refers directly to this text in His Olivet discourse (Matt. 24:15). See note on 11:31. the consummation. God permits this tribulation under the Antichrist’s persecutions and ultimately triumphs, achieving judgment of the sin and sinners in Israel (12:7) and in the world (cf. Jer. 25:31). This includes the Antichrist (11:45; Rev. 19:20), and all who deserve judgment (9:24; Matt. 13:41–43).

Daniel 10

10:1 third year. Ca. 536 B.C. Two years had passed since the first decree to let Israel return (cf. Ezra 1:1—2:1; 2:64–3:1).

10:6 His body…like beryl. The messenger whom Daniel sees in a vision (vv. 1, 7) was distinct from the angel Michael, from whom he needed assistance (v. 13). The description of such glory has led some to see him as Christ in a pre-incarnate appearance (such as Josh. 5:13–15; 6:2; Judg. 6:11–23). He is described almost identically to Christ (Rev. 1:13, 14) and Daniel’s reaction is similar to John’s (Rev. 1:17).

10:10 a hand touched me. Most likely this was Gabriel, who interpreted other revelations to Daniel (cf. 8:16) and spoke similarly of Daniel’s being beloved in 9:20–23.

10:12 your words were heard. This was a great encouragement from God who was attentive to prayer and acted to answer it (cf. 9:20–27).

10:13 prince of…Persia. The 3 week delay was due to an evil angel opposing Gabriel in heavenly warfare (cf. Rev. 16:12–14). This angel was specially anointed with Persian power in an effort to thwart the work of God. This tells us that Satan engages in heavenly warfare to influence generations and nations against God and His people (cf. Eph. 6:10ff.). Michael. This is the chief angel of heaven (cf. 10:21; 12:1; Jude 9; Rev. 12:7). Michael remained to assure that the Jews would be free to return to their land.

10:14 many days yet to come. This refers to the future plan of God for His people, extending from Daniel’s time to that of the Antichrist.

10:19 I was strengthened. This was the third time (vv. 10, 16), showing the overwhelming trauma of divine presence and revelation.

10:20 prince of Greece. An evil angel contesting for the kingdom of Greece.

10:21 Scripture of Truth. God’s plan of certain and true designs for men and nations, which He can reveal according to His discretion (11:2; Is. 46:9–11). except Michael. The angel with Michael intended to handle the demons of Persia and Greece. This actually forms the heavenly basis for the earthly unfolding of history in 11:2–35.

Daniel 11

11:1 first year. Ca. 539 B.C. (cf. 6:1ff.; 9:1). I, stood up to… strengthen him. The messenger of 10:10ff. continues to speak of assisting Michael (even as Michael had strengthened him in the battle with demons in 10:21), confirming Darius in his purpose of kindness to Israel in decreeing their return.

11:2–45 As in 8:3–26, this prophecy sweeps all the way from the history of spiritual conflict in Israel (11:2–35) to the tribulation (vv. 36–42) when Michael aids in fully delivering Israel (12:1). The detail of this history is so minute and accurate, so confirmed by history, that unbelieving critics have, without evidence, insisted that it was actually written 400 years later than Daniel, after it had happened which would make the prophet a deceiver. The prophecy actually looks ahead from Daniel to the final Antichrist.

11:2–35 This section unfolds the near fulfillment of the Persian kingdom and the reign of Greece through Antiochus Epiphanes.

11:2 three more kings…and the fourth. The 3 in the Persian sphere, after Cyrus (10:1), were Cambyses (ca. 530–522 B.C.), Psuedo-Smerdis (ca. 522 B.C.), and Darius I Hystaspes (ca. 522–486 B.C.). The fourth is Xerxes I, called Ahasuerus in Esther (486–465 B.C.). Kings after Xerxes are not included, probably because Xerxes’ failed military campaign against the Greeks (481–479 B.C.) sounded the beginning of the end for Persia, which finally fell ca. 331 B.C. to Alexander the Great.

11:3 a mighty king. Alexander the Great (cf. 8:5).

11:4 After Alexander’s death (ca. 323 B.C.), 4 who were not of his posterity took sectors of his wide empire (see notes on 7:6; 8:3–9). The king of the South (Egypt) and king of the North (Syria), receive emphasis in v. 5 and after. As time moved on, other leaders ruled, crossing and recrossing Palestine.

11:5, 6 king of the South…king of the North. King of the South represents the Ptolomies, the leaders of Egypt, contrasted often in vv. 5ff. with the king of the North, the Seleucids, leaders of Syria (v. 6). South and N are in relation to Palestine, for which the angel Gabriel, speaking in this passage, is so concerned. Verses 5–20 cover almost 200 years of wars between these bordering powers.

11:6 join forces. Berenice, daughter of Egypt’s Ptolemy II Philadelphus (285–246 B.C.), married Syria’s King Antiochus II Theos (261–246 B.C.). The latter part of the verse refers to the political advantage they hoped the alliance would produce. Antiochus divorced his wife to marry Berenice. Later that divorced wife murdered Berenice, her baby son, and even Antiochus by poisoning him. Thus she brought her own son, Seleucus II Callinicus, to the throne.

11:7 from a branch of her roots. The murdered Berenice’s brother stood in his father’s place. His name was Ptolemy III Euergetes of Egypt (246–222 B.C.), and in reverse he conquered Syria, sacking their great treasure (v. 8).

11:9 king of the North shall come. Syria’s Callinicus attacked Egypt ca. 240 B.C. but retreated, soundly beaten.

11:10 his sons. Seleucus’ sons (successors) kept up war against Egypt, as described in vv. 11–35.

11:11 king of the South. Ptolemy IV Philopator (222–203 B.C.) devastated the Syrian army under Antiochus III the Great (223–187 B.C.). Egypt’s advantage would be brief (v. 12).

11:13–16 king of the North. Thirteen years later Antiochus returned with a great army, and in a series of strikes against Egypt brought Palestine (“the Glorious Land”) into his control as far S as Gaza.

11:14 violent men of your people. Violent Jews wanted Judean independence from Egypt, but failed in their revolt.

11:16 he who comes against him. Antiochus III the Great took lasting dominion over Israel. Glorious Land Palestine (cf. 8:9).

11:17 give…the daughter. Antiochus, feeling pressure from Rome (fourth empire, 2:40; 7:7) to make peace with Egypt, offered his daughter Cleopatra to marry Ptolemy V Epiphanes (ca. 192 B.C.). The Syrian thus hoped his daughter would spy to help him to “destroy” or weaken Egypt and bring it under his power. Cleopatra, instead of helping her father, favored her Egyptian mate.

11:18 a ruler. Antiochus had set his sights to conquer Greece, along the Mediterranean coastlands. But this brought him into conflict with Rome, so that a Roman, Lucius Scipio Asiaticus, repaid the Syrian aggression against Roman rights in the area with a resounding defeat (ca. 191–190 B.C.).

11:19 fall. Antiochus returned from defeat to his own land compelled by Rome to relinquish all his territory W of the Taurus and to repay the costs of war. He was likely killed by defenders of a Persian temple he tried to plunder at night in Elymais (to get money to pay reparations required by Rome).

11:20 one who imposes taxes. Rome required Seleucus IV Philopator to render tribute, for Rome was increasingly powerful. The Syrian set out to tax his subjects heavily to raise the tribute. Soon, he died after being poisoned. The “glorious kingdom” possibly refers to Israel (“the Glorious Land”) with its splendid temple.

11:21 a vile person. In vv. 21–35, the most cruel king of the North was Seleucid, the Syrian persecutor of Israel named Antiochus IV Epiphanes (cf. 8:9–14, 23–25). He came to the throne when his brother Seleucus was murdered and a son of the dead king who might succeed him, Demetrius I Soter, was held hostage in Rome. In the vacuum, Antiochus seized power in Syria.

11:22 they shall be swept away. Egypt’s armies were swept away by Antiochus’ invading forces as by a flood (cf. “flood” for military onslaught, 9:26). Israel’s “prince of the covenant,” Onias III, was murdered by his own defecting brother Menelaus at the request of Antiochus (171 B.C.).

11:23 the league. In an Egyptian struggle for the throne, Antiochus developed an alliance with Ptolemy VI Philometer over his rival Ptolemy VII Euergetes II (distinct from the leader in v. 7). By this league, Antiochus deceitfully plotted to gain greater power in Egypt. “With a small” force, he conquered Memphis and the rest of Egypt all the way to Alexandria.

11:24 enter peaceably. Antiochus, under the guise of friendship, plundered the richest Egyptian places he could strike. To gain support, he gave lavish gifts, possibly battle spoils. devise his plans against the strongholds. He formed a scheme to take over Egypt.

11:25 his power…against the…South. Antiochus attacked Philometer, who had become an enemy. The latter fell due to treachery by trusted supporters (v. 26a), and became Antiochus’ captive.

11:26 those who eat. Betraying counselors whom Philometer fed, led him to attack Syria to secure his defeat and death for him and his men.

11:27 shall speak lies. Antiochus feigned help to reinstate Ptolemy Philometer to Egypt’s throne, occupied then by Ptolemy Euergetes. Both kings lied at the conference, and Antiochus set Philometer up as king at Memphis, whereas Euergetes reigned at Alexandria. The two Egyptians soon agreed on a joint rule, frustrating the Syrian.

11:28 against the holy covenant. En route N through Israel to Syria with riches, Antiochus met a revolt, as sources outside Scripture mention. He struck Jerusalem’s temple, profaned the sacrificial system, massacred 80,000 men, took 40,000 prisoners, sold 40,000 as slaves, and squelched a Jewish bid to depose his own designated priest, Menelaus.

11:29 toward the south. Antiochus, for the third time, invaded Egypt against the joint rulership (ca. 168 B.C.); however, with much less success.

11:30 ships…come against him. A Roman fleet from Cyprus sided with Egypt, thwarting Antiochus’ attack. Backing down from engaging Rome in war, Antiochus left Egypt, taking out his rage on Israelites in his path. He opposed God’s Mosaic Covenant that some Jews kept, despite Syrian policies and some Jewish compromise. Antiochus showed favors to Jewish apostates (“who forsake the holy covenant”) as non-biblical writings attest.

11:31 defile the sanctuary. Antiochus’ soldiers, no doubt working with apostate Jews, guarded the temple, halting all worship, while others attacked the city on the Sabbath slaughtering men, women, and children. Soldiers desecrated Israel’s temple, banned circumcision and daily sacrifices (1 Macc. 1:44–54), and sacrificed a pig on the altar. The Syrians on Chislev (Dec. 15, 167 B.C.), even imposed an idol statue in honor of the Olympian god Zeus into the temple. Jews called it “the abomination that causes desolation,” i.e., emptying or ruining for Jewish worship. abomination of desolation. Antiochus’ soldiers profaned God’s temple by spreading sow’s broth on the altar and banning daily sacrifices (cf. 8:14 and see note there) as described in 1 Macc. 1:44–54. Both Daniel and Jesus said this atrocity was only a preview of the abomination that would happen later under the final Antichrist (9:27; Matt. 24:15).

11:32–34 Those who do wickedly. Compromisers (cf. v. 30) among the Jews were enticed by flattery to side with Antiochus and be corrupted (cf. 1 Macc. 1:11–15).

11:32 the people who know their God. Jews loyal to God (called Hasideans) stood on firm convictions, suffering death rather than compromising (v. 33; as also 1 Macc. 1:62, 63). Judas Maccabeus, helped by Rome, led them in a successful revolt.

11:33 instruct many. Jews who “cause to be wise,” that is those who believe and know the truth, instructed others in the Scriptures, while also suffering continued persecution.

11:34 a little help. Many would fall away, and Jews committed to the covenant would have little help, humanly speaking. Some, fearing the faithful remnant’s dealing with apostates, pretended loyalty.

11:35 to refine them. Faced by persecution, some who remained true to God’s “understanding” (any true believers, 12:3) were to fall as martyrs. The gracious design of such suffering was to sanctify them. The persecution pattern continues until the final “end” that God appointed, at Christ’s second coming. Reference to this “end” prepares for a transition in v. 36 to final tribulation times when the Antichrist, whom Antiochus prefigures, will be in power. time of the end…appointed time. These two eschatological terms point to a forward leap across thousands of years of history from Antiochus to a future similar trial when the willful king (vv. 36–45) rules. The willful king is the “little horn,” the Antichrist (7:7, 8, 20, 21, 24–26), the persecutor of 9:27 (see note there).

11:36–45 This section is the far fulfillment of God’s prophetic plan. It summarizes details of Daniel’s 70th week which are found nowhere else in Scripture. Antiochus Epiphanes, a type of Antichrist, is the perfect transition point to the actual Antichrist.

11:36 Then. This word points to the future “time of the end” mentioned in v. 35. Verses 36–45 discuss the career of the final Antichrist in the last 7 years before Christ’s millennial kingdom. This willful king is the final Antichrist (see notes on 7:8, 11, 12, 25; 9:27; cf. Rev. 13:4–7).

11:37 God of his fathers. The word for “God” is “Elohim,” a word that is plural, thus in this context probably refers to “gods.” Pagan Gentiles have had traditional gods passed down from their fathers, but this king has no regard for any of them. His only god is power (v. 38, “god of fortresses”). desire of women. This could mean that Antichrist will be a homosexual; but it surely means he has no normal desire for or, interest in, women, e.g., as one who is celibate.

11:38 god of fortresses. The term for fortress is used 5 other times in this chapter (vv. 7, 10, 19, 31, 39) and each time means “a strong place.” Power is to be his god, and he spends all his treasures to become powerful and to finance wars. With this power, he will attack every stronghold (v. 39).

11:40 king of…South…North. Here is the final N/S conflict. The S was Egypt in the earlier context. Here is the last great battle with the final army from the N retaliating against the attack of the final southern African power. Antichrist will not allow this without striking back and winning, defeating both as recorded in v. 41ff. The willful king, Antichrist, withstands onslaughts from both, and prevails, entering Israel (“the Glorious Land”) and, perhaps, committing at that time the abomination of desolation (9:23; Matt. 24:15). With this victory, he will be established in power for a time.

11:44 news from…east and…north. Military bulletins alert the willful king, in his victories, of other sectors of the world deploying troops to the Palestinian theater (cf. Rev. 9:16; 16:12).

11:45 his end. To face the latest threats, the willful king sets up his command post between the Mediterranean Sea and the Dead Sea (and/or Sea of Galilee) and the holy mountain of Jerusalem, his troops filling the land (cf. Zech. 12:2, 3; 14:2, 3; Rev. 19:17–21). No one is able to help him against God, who, by the return of Christ, brings him to his end (cf. Rev. 19:20).

Daniel 12

12:1 that time. This points back to 11:36–45, the time of the ascendancy of Antichrist during the final tribulation period. During that period, Michael the archangel (cf. Jude 9) of 10:13, 21 ministers with special attention to protecting Israel during that Gentile time (cf. Is. 26:20, 21; Jer. 30:7; Matt. 24:21). “Your people” means Daniel’s Israelite people, who can have hope, even in the distress of an unprecedented kind set for the Great Tribulation (Matt. 24:21; cf. Rev. 12:12–17; 13:7). The book is the book of the saved (Mal. 3:16—4:3; Luke 10:20; Rev. 13:8; 17:8; 20:12, 15; 21:27).

12:2 many…Some…Some. Two groups will arise from death constituting the “many” meaning all, as in John 5:29. Those of faith will rise to eternal life, the rest of the unsaved to eternal torment. The souls of OT saints are already with the Lord; at that time, they will receive glorified bodies (cf. Rev. 20:4–6).

12:3 wise. Those having true knowledge, by faith in God’s Word, not only leaders (as 11:33), but others (11:35; 12:10). To shine in glory is a privilege of all the saved (cf. the principle in 1 Thess. 2:12; 1 Pet. 5:10). Any who influence others for righteousness shine like stars in varying capacities of light as their reward (as in 1 Cor. 3:8). The faithfulness of the believer’s witness will determine one’s eternal capacity to reflect God’s glory.

12:4 the time of the end. Refers to the 70th week of tribulation (cf. 11:35, 40). run to and fro. This Heb. verb form always refers to the movement of a person searching for something. In the tribulation, people will search for answers to the devastation and discover increased knowledge through Daniel’s preserved book.

12:5 two others. Two angels.

12:6 man…in linen. Cf. 10:5.

12:7 a time, times, and half a time. This answers the question of v. 6. Adding these (one, two, and one-half) come to the final 3½ years of Daniel’s 70th week (9:27), the time of trouble when the “little horn,” or willful king, persecutes the saints (7:25; cf. 11:36–39 and Rev. 12:14; the same span is described by other phrases in Rev. 11:2, 3; 13:5).

12:10 Many…purified. Salvation will come to many Jews during the Great Tribulation (cf. Zech. 13:8, 9, where the prophet speaks of one-third; Rom. 11:26; Rev. 11:13).The truly saved develop in godliness through trials. The unsaved pursue false values.

12:11 the daily sacrifice. This reference is to the end of daily temple sacrifice, previously allowed under a covenant which the Antichrist formed with Israel, which he later causes to cease in the middle of the final 7 years (9:27). Then, favorable relations give way to persecution. Even his abomination that desecrates the temple (as 9:27; Matt. 24:1; Mark. 13:14; 2 Thess. 2:3, 4) is accompanied with persecution. one thousand two hundred and ninety days. From the intrusion of the abomination, there follow 1,290 days, including 1,260 which make up the last 3½ years of the final 7 years (see note on v. 7), then 30 days more, possibly to allow for the judgment of the living subsequent to Christ’s return (cf. Matt. 24:29–31; 25:31–46), before millennial kingdom blessings begin.

12:12 Blessed. This is in the kingdom (2:35, 45; 7:13, 14, 27) that gives blessedness after the subjugation to Gentile empires in chaps. 2, 7, 8. one thousand three hundred and thirty-five days. Forty-five more days, even beyond the 1,290 days, allows for transition between Israel’s time of being shattered (v. 7) and God’s setting up of His kingdom (cf. 7:13, 14, 27).

12:13 go. Daniel’s own career would soon involve death. will arise. In resurrection (cf. 12:2; John 5:28, 29). at the end of the days. The kingdom will ensue after the prophesied days of 9:24–27; 12:11, 12.

Daniel 1

1:1 a 2 Kin. 24:1, 2; 2 Chr. 36:5–7; Jer. 25:1; 52:12–30

1:2 b 2 Chr. 36:7; Jer. 27:19, 20; Dan. 5:2

1:2 c Gen. 10:10; 11:2; Is. 11:11; Zech. 5:11

1:2 d 2 Chr. 36:7

1:2 1 The temple

1:3 e 2 Kin. 20:17, 18; Is. 39:7

1:4 f Lev. 24:19, 20

1:4 g Acts 7:22

1:4 2 Lit. writing or book

1:5 h Gen. 41:46; 1 Sam. 16:22; 1 Kin. 10:8; Dan. 1:19

1:7 i Gen. 41:45; 2 Kin. 24:17

1:7 j Dan. 2:26; 4:8; 5:12

1:8 k Lev. 11:47; Deut. 32:38; Ezek. 4:13; Hos. 9:3

1:9 l Gen. 39:21; 1 Kin. 8:50; (Job 5:15, 16); Ps. 106:46; (Prov. 16:7); Acts 7:10; 27:3

1:9 3 kindness

1:11 4 Or Melzar

1:16 5 Or Melzar

1:17 m 1 Kin. 3:12, 28; 2 Chr. 1:10–12; (Luke 21:15; James 1:5–7)

1:17 n Acts 7:22

1:17 o Num. 12:6; 2 Chr. 26:5; Dan. 5:11, 12, 14; 10:1

1:19 p Gen. 41:46; (Prov. 22:29); Dan. 1:5

1:19 6 Lit. talked with them

1:20 q 1 Kin. 10:1

1:21 r Dan. 6:28; 10:1

Daniel 2

2:1 a Gen. 40:5–8; 41:1, 8; Job 33:15–17; Dan. 2:3; 4:5

2:1 b Esth. 6:1; Dan. 6:18

2:2 c Gen. 41:8; Ex. 7:11; Is. 47:12, 13; Dan. 1:20; 2:10, 27; 4:6; 5:7

2:3 1 Or understand

2:4 d 1 Kin. 1:31; Dan. 3:9; 5:10; 6:6, 21

2:4 2 The original language of Daniel 2:4b through 7:28 is Aramaic.

2:5 e 2 Kin. 10:27; Ezra 6:11; Dan. 3:29

2:5 3 The command

2:6 f Dan. 5:16

2:9 4 Situation

2:9 5 Or declare to me

2:11 g Gen. 41:39; Dan. 5:11

2:11 6 Or rare

2:13 h Dan. 1:19, 20

2:15 7 Or harsh

2:18 i (Dan. 9:9; Matt. 18:19)

2:19 j Num. 12:6; Job 33:15; (Prov. 3:32); Amos 3:7

2:20 k Ps. 113:2

2:20 l (1 Chr. 29:11, 12; Job 12:13; Ps. 147:5; Jer. 32:19; Matt. 6:13; Rom. 11:33)

2:21 m Ps. 31:15; Esth. 1:13; Dan. 2:9; 7:25

2:21 n Job 12:18; (Ps. 75:6, 7; Jer. 27:5; Dan. 4:35)

2:21 o 1 Kin. 3:9, 10; 4:29; (James 1:5)

2:22 p Job 12:22; Ps. 25:14; (Prov. 3:22)

2:22 q Job 26:6; Ps. 139:12; (Is. 45:7; Jer. 23:24; Heb. 4:13)

2:22 r (Ps. 36:9); Dan. 5:11, 14; (1 Tim. 6:16; James 1:17; 1 John 1:5)

2:23 s Ps. 21:2, 4; Dan. 2:18, 29, 30

2:23 8 Lit. word

2:25 9 Lit. sons of the captivity

2:28 t Gen. 40:8; Amos 4:13

2:28 u Gen. 49:1; Is. 2:2; Dan. 10:14; Mic. 4:1

2:29 v (Dan. 2:22, 28)

2:30 w Acts 3:12

2:30 x Dan. 2:47

2:30 10 Understand

2:32 y Dan. 2:38, 45

2:32 11 Or sides

2:33 12 Or baked clay, also vv. 34, 35, 42

2:34 z Dan. 8:25; (Zech. 4:6); 2 Cor. 5:1; Heb. 9:24

2:35 a Dan. 7:23–27; (Rev. 16:14)

2:35 b Ps. 1:4; Is. 17:13; 41:15, 16; Hos. 13:3

2:35 c Ps. 37:10, 36

2:35 d (Is. 2:2, 3); Mic. 4:1

2:35 e Ps. 80:9

2:37 f Ezra 7:12; Is. 47:5; Jer. 27:6, 7; Ezek. 26:7; Hos. 8:10

2:37 g Ezra 1:2

2:38 h Ps. 50:10, 11; Jer. 27:6; Dan. 4:21, 22

2:38 i Dan. 2:32

2:39 j Dan. 5:28, 31

2:39 k Dan. 2:32

2:40 l Dan. 7:7, 23

2:42 m Dan. 7:24

2:42 13 Or brittle

2:44 n Dan. 2:28, 37

2:44 o Is. 9:6, 7; Ezek. 37:25; Dan. 4:3, 34; 6:26; 7:14, 27; Mic. 4:7; (Luke 1:32, 33)

2:44 p Ps. 2:9; Is. 60:12; Dan. 2:34, 35; (1 Cor. 15:24)

2:44 14 Or crush

2:44 15 Lit. put an end to

2:45 q Dan. 2:35; Is. 28:16

2:46 r Dan. 3:5, 7; Acts 10:25; 14:13; Rev. 19:10; 22:8

2:46 s Lev. 26:31; Ezra 6:10

2:47 t Dan. 3:28, 29; 4:34–37

2:47 u (Deut. 10:17)

2:48 v (Prov. 14:35; 21:1)

2:48 w Dan. 2:6

2:48 x Dan. 4:9; 5:11

2:49 y Dan. 1:7; 3:12

2:49 z Esth. 2:19, 21, 3:2; Amos 5:15

2:49 16 The king’s court

Daniel 3

3:1 1 About 90 feet

3:4 a Dan. 4:1; 6:25

3:4 2 Lit. with strength

3:6 b Jer. 29:22; Ezek. 22:18–22; Matt. 13:42, 50; Rev. 9:2; 13:15; 14:11

3:8 c Ezra 4:12–16; Esth. 3:8, 9; Dan. 6:12, 13

3:9 d Dan. 2:4; 5:10; 6:6, 21

3:12 e Dan. 2:49

3:12 f Dan. 1:8; 6:12, 13

3:13 g Dan. 2:12; 3:19

3:15 h Ex. 32:32; Luke 13:9

3:15 i Ex. 5:2; 2 Kin. 18:35; Is. 36:18–20; Dan. 2:47

3:16 j (Matt. 10:19)

3:17 k Job 5:19; (Ps. 27:1, 2; Is. 26:3, 4); Jer. 1:8; 15:20, 21; Dan. 6:19–22

3:17 l 1 Sam. 17:37; Jer. 1:8; 15:20, 21; 42:11; Dan. 6:16, 19–22; Mic. 7:7; 2 Cor. 1:10

3:18 m Job 13:15

3:22 3 Or harsh

3:24 4 High officials

3:25 n (Ps. 91:3–9); Is. 43:2

3:25 o Job 1:6; 38:7; (Ps. 34:7); Dan. 3:28

3:25 5 Or a son of the gods

3:26 p (Dan. 4:2, 3, 17, 34, 35)

3:26 6 Lit. door

3:27 q (Is. 43:2); Heb. 11:34

3:28 r (Ps. 34:7, 8); Is. 37:36; (Jer. 17:7); Dan. 6:22, 23; Acts 5:19; 12:7

3:28 7 Or angel

3:29 s Dan. 6:26

3:29 t Dan. 2:46, 47; 4:34–37

3:29 u Ezra 6:11; Dan. 2:5

3:29 v Dan. 6:27

3:30 8 Lit. caused to prosper

Daniel 4

4:1 a Ezra 4:17; Dan. 3:4; 6:25

4:2 b Dan. 3:26

4:3 c 2 Sam. 7:16; Ps. 89:35–37; Dan. 6:27; 7:13, 14; (Luke 1:31–33)

4:3 d (Dan. 2:44; 4:34; 6:26)

4:5 e Dan. 2:28, 29

4:5 f Dan. 2:1

4:7 g Dan. 2:2

4:8 h Dan. 1:7

4:8 i Is. 63:11; Dan. 2:11; 4:18; 5:11, 14

4:9 j Dan. 2:48; 5:11

4:10 k Ezek. 31:3; Dan. 4:20

4:12 l Jer. 27:6; Ezek. 17:23; 31:6; Lam. 4:20

4:13 m (Dan. 4:17, 23)

4:13 n Deut. 33:2; Ps. 89:7; Dan. 8:13; Zech. 14:5; Jude 14

4:14 o Ezek. 31:10–14; Dan. 4:23; (Matt. 3:10; 7:19; Luke 13:7–9)

4:14 p Ezek. 31:12, 13; Dan. 4:12

4:14 1 Lit. with strength

4:16 q Dan. 11:13; 12:7

4:16 2 Possibly years

4:17 r Ps. 9:16; 83:18

4:17 s Dan. 2:21; 4:25, 32; 5:21

4:17 t Jer. 27:5–7; Ezek. 29:18–20; Dan. 2:37; 5:18

4:17 u 1 Sam. 2:8; Dan. 11:21

4:18 v Gen. 41:8, 15; Dan. 5:8, 15

4:18 w Dan. 4:8, 9; 5:11, 14

4:19 x Dan. 4:8

4:19 y Jer. 4:19; Dan. 7:15, 28; 8:27

4:19 z 2 Sam. 18:32; Jer. 29:7; Dan. 4:24; 10:16

4:19 3 be for

4:19 4 for

4:20 a Dan. 4:10–12

4:22 b Dan. 2:37, 38

4:22 c Jer. 27:6–8

4:23 d Dan. 4:13–15

4:23 e Dan. 5:21

4:23 5 Possibly years

4:25 f Dan. 4:32; 5:21

4:25 g Ps. 106:20

4:25 h Ps. 83:18; Dan. 4:2, 17, 32

4:25 i Jer. 27:5

4:25 6 Possibly years

4:26 j Matt. 21:25; Luke 15:18

4:26 7 God

4:27 k (Prov. 28:13); Is. 55:7; Ezek. 18:21, 22; (Rom. 2:9–11; 1 Pet. 4:8)

4:27 l (Ps. 41:1–3); Is. 58:6, 7, 10

4:27 m 1 Kin. 21:29

4:27 8 prolonging

4:29 9 Or upon

4:30 n Prov. 16:18; Is. 13:19; Dan. 5:20

4:31 o Dan. 5:5; Luke 12:20

4:31 p Dan. 4:24

4:32 q (Dan. 4:25)

4:32 10 Possibly years

4:34 r Dan. 4:26

4:34 s Ps. 102:24–27; Dan. 6:26; 12:7; (Rev. 4:10)

4:34 t (Ps. 10:16); Dan. 2:44; 7:14; Mic. 4:7; (Luke 1:33)

4:34 11 Lit. days

4:35 u Ps. 39:5; Is. 40:15, 17

4:35 v Ps. 115:3; 135:6; Dan. 6:27

4:35 w Job 34:29; Is. 43:13

4:35 x Job 9:12; Is. 45:9; Jer. 18:6; Rom. 9:20; (1 Cor. 2:16)

4:36 y Dan. 4:26

4:36 z 2 Chr. 20:20

4:36 a Job 42:12; (Prov. 22:4; Matt. 6:33)

4:37 b Dan. 2:46, 47; 3:28, 29

4:37 c Deut. 32:4; (Ps. 33:4); Is. 5:16; (Rev. 15:3)

4:37 d Ex. 18:11; Job 40:11, 12; Dan. 5:20

Daniel 5

5:1 a Esth. 1:3; Is. 22:12–14

5:2 b 2 Kin. 24:13; 25:15; Ezra 1:7–11; Jer. 52:19; Dan. 1:2

5:2 1 Or ancestor

5:3 c 2 Chr. 36:10

5:4 d Is. 42:8; Dan. 5:23; Rev. 9:20

5:5 e Dan. 4:31

5:6 f Ezek. 7:17; 21:7

5:7 g Dan. 4:6, 7; 5:11, 15

5:7 h Is. 47:13

5:7 i Dan. 6:2, 3

5:7 2 Lit. with strength

5:8 j Gen. 41:8; Dan. 2:27; 4:7; 5:15

5:9 k Job 18:11; Is. 21:2–4; Jer. 6:24; Dan. 2:1; 5:6

5:9 3 perplexed

5:11 l Dan. 2:48; 4:8, 9, 18

5:11 4 Or ancestor

5:11 5 Or ancestor

5:12 m Dan. 1:7; 4:8

5:12 6 Lit. untying knots

5:13 7 Lit. who is of the sons of the captivity

5:13 8 Or ancestor

5:14 n Dan. 4:8, 9, 18; 5:11, 12

5:14 9 Or spirit of the gods

5:15 o Dan. 5:7, 8

5:16 p Dan. 5:7, 29

5:16 10 Lit. untie knots

5:18 q Jer. 27:5–7; Dan. 2:37, 38; 4:17, 22, 25

5:18 11 Or ancestor

5:19 r Jer. 27:7

5:19 s Dan. 2:12, 13; 3:6

5:20 t Ex. 9:17; Job 15:25; Is. 14:13–15; Dan. 4:30, 37

5:21 u Job 30:3–7; Dan. 4:32, 33

5:21 v Ex. 9:14–16; Ps. 83:17, 18; Ezek. 17:24; (Dan. 4:17, 34, 35)

5:21 12 Recognized

5:22 w Ex. 10:3; 2 Chr. 33:23; 36:12

5:23 x Dan. 5:3, 4

5:23 y Ex. 40:9; Num. 18:3; Is. 52:11; Heb. 9:21

5:23 z Ps. 115:5, 6; Is. 37:19; Hab. 2:18, 19; Acts 17:24–26; Rom. 1:21

5:23 a Ps. 139:3; Prov. 20:24; (Jer. 10:23)

5:23 13 Exalted

5:23 14 The temple

5:24 15 Lit. palm

5:25 16 Lit. a mina (50 shekels) from the verb “to number”

5:25 17 Lit. a shekel from the verb “to weigh”

5:25 18 Lit. and half-shekels from the verb “to divide”; pl. of Peres, v. 28

5:27 b Job 31:6; Ps. 62:9; Jer. 6:30

5:28 c Is. 21:2; Dan. 5:31; 9:1

5:28 d Dan. 6:28; Acts 2:9

5:28 19 Aram. Paras, consonant with Peres

5:29 e Dan. 5:7, 16

5:30 f Jer. 51:31, 39, 57

5:31 g Dan. 2:39; 9:1

Daniel 6

6:3 a Dan. 5:12

6:4 b Eccl. 4:4

6:6 c Neh. 2:3; Dan. 2:4; 6:21

6:7 d Ps. 59:3; 62:4; 64:2–6

6:8 e Esth. 1:19; 8:8; Dan. 6:12, 15

6:8 1 Lit. does not pass away

6:10 f 1 Kin. 8:29, 30, 46–48; Ps. 5:7; Jon. 2:4

6:10 g Ps. 55:17; Acts 2:1, 2, 15; (Phil. 4:6); 1 Thess. 5:17, 18

6:12 h Dan. 3:8–12; Acts 16:19–21

6:12 i Esth. 1:19; Dan. 6:8, 15

6:12 2 Lit. does not pass away

6:13 j Dan. 1:6; 5:13

6:13 k Esth. 3:8; Dan. 3:12; Acts 5:29

6:13 3 Lit. of the sons of the captivity

6:14 l Mark 6:26

6:14 4 strove

6:15 m Esth. 8:8; Ps. 94:20, 21; Dan. 6:8, 12

6:15 5 Lit. thronged before

6:17 n Lam. 3:53

6:17 o Matt. 27:66

6:18 p Esth. 6:1; Ps. 77:4; Dan. 2:1

6:18 6 Exact meaning unknown

6:18 7 Or fled

6:19 q Dan. 3:24

6:20 r Gen. 18:14; Num. 11:23; Jer. 32:17; Dan. 3:17; (Luke 1:37)

6:20 8 Or grieved

6:21 s Dan. 2:4; 6:6

6:22 t Num. 20:16; Is. 63:9; Dan. 3:28; Acts 12:11; (Heb. 1:14)

6:22 u Ps. 91:11–13; 2 Tim. 4:17; Heb. 11:33

6:23 v Heb. 11:33

6:24 w Deut. 19:18, 19; Esth. 7:10

6:24 x Deut. 24:16; 2 Kin. 14:6; Esth. 9:10

6:25 y Ezra 1:1, 2; Esth. 3:12; 8:9; Dan. 4:1

6:26 z Ezra 6:8–12; 7:13; Dan. 3:29

6:26 a Ps. 99:1

6:26 b Dan. 4:34; 6:20; Hos. 1:10; Rom. 9:26

6:26 c Dan. 2:44; 4:3; 7:14, 27; (Luke 1:33)

6:27 d Dan. 4:2, 3

6:27 9 Lit. hand

6:28 e Dan. 1:21

6:28 f Ezra 1:1, 2

Daniel 7

7:1 a Num. 12:6; (Amos 3:7)

7:1 b (Dan. 2:28)

7:1 1 Lit. saw

7:1 2 Lit. the head or chief of the words

7:3 c Dan. 7:17; Rev. 13:1; 17:8

7:4 d Deut. 28:49; 2 Sam. 1:23; Jer. 48:40; Ezek. 17:3; Hab. 1:8

7:4 e Dan. 4:16, 34

7:5 f Dan. 2:39

7:6 g Dan. 8:8, 22

7:7 h Dan. 2:40

7:7 i Dan. 2:41; Rev. 12:3; 13:1

7:8 j Dan. 8:9

7:8 k Rev. 9:7

7:8 l Ps. 12:3; Rev. 13:5, 6

7:8 3 Lit. great things

7:9 m (Rev. 20:4)

7:9 n Ps. 90:2

7:9 o Ps. 104:2; Rev. 1:14

7:9 p Ezek. 1:15

7:9 4 Or set up

7:10 q Ps. 50:3; Is. 30:33; 66:15

7:10 r Deut. 33:2; 1 Kin. 22:19; Ps. 68:17; Rev. 5:11

7:10 s Dan. 12:1; (Rev. 20:11–15)

7:10 5 Or judgment

7:11 t (Rev. 19:20; 20:10)

7:11 6 Lit. great

7:13 u Ezek. 1:26; (Matt. 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27; Rev. 1:7, 13; 14:14)

7:14 v Ps. 2:6–8; Dan. 7:27; (Matt. 28:18; John 3:35, 36; 1 Cor. 15:27; Eph. 1:22; Phil. 2:9–11; Rev. 1:6; 11:15)

7:14 w Dan. 3:4

7:14 x Ps. 145:13; Mic. 4:7; (Luke 1:33); John 12:34; Heb. 12:28

7:15 7 Lit. in the midst of its sheath

7:17 8 Representing their kingdoms, v. 23

7:18 y Ps. 149:5–9; Is. 60:12–14; Dan. 7:14; (2 Tim. 2:11; Rev. 2:26, 27; 20:4; 22:5)

7:20 9 Lit. great things

7:21 z Rev. 11:7; 13:7; 17:14

7:22 a (Rev. 1:6)

7:23 b Dan. 2:40

7:24 c Dan. 7:7; Rev. 13:1; 17:12

7:25 d Is. 37:23; Dan. 11:36; Rev. 13:1–6

7:25 e Rev. 17:6

7:25 f Dan. 2:21

7:25 g Rev. 13:7; 18:24

7:25 h Dan. 12:7; Rev. 12:14

7:25 10 Lit. wear out

7:26 i (Dan. 2:35; 7:10, 22)

7:26 j Rev. 19:20

7:27 k Is. 54:3; Dan. 7:14, 18, 22; Rev. 20:4

7:27 l 2 Sam. 7:16; Ps. 89:35–37; Is. 9:7; Dan. 2:44; 4:34; 7:14; (Luke 1:33, 34); John 12:34; (Rev. 11:15; 22:5)

7:27 m Ps. 2:6–12; 22:27; 72:11; 86:9; Is. 60:12; Rev. 11:1

7:28 n Dan. 8:27

7:28 o Luke 2:19, 51

7:28 11 Lit. word

Daniel 8

8:1 a Dan. 7:1

8:1 1 The Hebrew language resumes in Dan. 8:1.

8:2 b Neh. 1:1; Esth. 1:2, 2:8

8:2 2 Or Susa

8:2 3 Or fortified palace

8:3 c Dan. 7:5

8:4 d Dan. 5:19

8:4 4 Lit. stand before him

8:5 e Dan. 8:8, 21; 11:3

8:7 5 Lit. struck

8:8 f Dan. 7:6; 8:22; 11:4

8:9 g Dan. 11:21

8:9 h Dan. 11:25

8:9 i Ps. 48:2

8:10 j Dan. 11:28

8:10 k Is. 14:13; Jer. 48:26

8:10 l Rev. 12:4

8:11 m 2 Kin. 19:22, 23; 2 Chr. 32:15–17; Is. 37:23; Dan. 8:25; 11:36, 37

8:11 n Josh. 5:14

8:11 o Ezek. 46:14; Dan. 11:31; 12:11

8:11 p Ex. 29:38

8:11 6 The temple

8:12 q Dan. 11:31

8:12 r Ps. 119:43; Is. 59:14

8:12 s Dan. 8:4; 11:36

8:13 t Dan. 4:13, 23; 1 Pet. 1:12

8:13 7 Or making desolate

8:14 8 Lit. evening-mornings

8:15 u 1 Pet. 1:10

8:15 v Ezek. 1:26

8:16 w Dan. 12:6, 7

8:16 x Dan. 9:21; Luke 1:19, 26

8:17 y Ezek. 1:28; 44:4; Dan. 2:46; Rev. 1:17

8:18 z Dan. 10:9; Luke 9:32

8:18 a Ezek. 2:2; Dan. 10:10, 16, 18

8:19 b Hab. 2:3

8:21 c Dan. 11:3

8:21 9 shaggy male

8:21 10 Lit. king, representing his kingdom, Dan. 7:17, 23

8:22 d Dan. 11:4

8:23 e Deut. 28:50

8:23 11 Lit. countenance

8:24 f Rev. 17:13

8:24 g Dan. 11:36

8:24 h Dan. 7:25

8:24 12 Or extraordinarily

8:25 i Dan. 11:21

8:25 13 Lit. hand

8:25 j Dan. 8:11–13; 11:36; 12:7

8:25 k Dan. 11:36; Rev. 19:19, 20

8:25 l Job 34:20; Lam. 4:6

8:25 14 Lit. hand

8:26 m Ezek. 12:27; Dan. 12:4, 9; Rev. 22:10

8:27 n Dan. 7:28; 8:17; Hab. 3:16

8:27 15 amazed

Daniel 9

9:1 a Dan. 1:21

9:2 b 2 Chr. 36:21; Ezra 1:1; Jer. 25:11, 12; 29:10; Zech. 7:5

9:3 c Neh. 1:4; Dan. 6:10; 10:15

9:4 d Ex. 20:6

9:5 e 1 Kin. 8:47, 48; Neh. 9:33; Ps. 106:6; Is. 64:5–7; Jer. 14:7

9:6 f 2 Chr. 36:15; Jer. 44:4, 5

9:7 g Neh. 9:33

9:9 h (Neh. 9:17; Ps. 130:4, 7)

9:11 i Is. 1:3–6; Jer. 8:5–10

9:11 j Lev. 26:14; Neh. 1:6; Ps. 106:6

9:12 k Is. 44:26; Jer. 44:2–6; Lam. 2:17; Zech. 1:6

9:12 l Lam. 1:12; 2:13; Ezek. 5:9; (Amos 3:2)

9:13 m Lev. 26:14–45; Deut. 28:15–68; Lam. 2:17

9:13 n Job 36:13; Is. 9:13; Jer. 2:30; Hos. 7:7

9:14 o Jer. 31:28; 44:27

9:14 p Neh. 9:33

9:15 q Ex. 32:11; 1 Kin. 8:51; Neh. 1:10

9:15 r Ex. 14:18; Neh. 9:10; Jer. 32:20

9:16 s 1 Sam. 12:7; Ps. 31:1; Mic. 6:4, 5

9:16 t Ps. 87:1–3; Dan. 9:20; Joel 3:17; Zech. 8:3

9:16 u Ex. 20:5

9:16 v Ps. 122:6; Jer. 29:7; Lam. 2:16

9:16 w Ps. 79:4

9:17 x Num. 6:24–26; Ps. 80:3, 7, 19

9:17 y Lam. 5:18

9:17 z (John 16:24)

9:17 1 Be gracious

9:17 2 The temple

9:18 a Is. 37:17

9:18 b Ex. 3:7

9:18 c Jer. 25:29

9:21 d Dan. 8:16; Luke 1:19, 26

9:21 3 Or being weary with weariness

9:23 e Dan. 10:11, 19

9:23 f Matt. 24:15

9:23 4 Lit. word

9:24 g 2 Chr. 29:24; (Is. 53:10); Acts 10:43; (Rom. 5:10); Heb. 9:12, 14

9:24 h Rev. 14:6

9:24 i Ps. 45:7

9:24 5 Lit. sevens, and so throughout the chapter

9:24 6 So with Qr., LXX, Syr., Vg.; Kt., Theodotion To seal up

9:24 7 The Most Holy Place

9:25 j Luke 2:1, 2; John 1:41; 4:25

9:25 k Is. 55:4

9:25 8 Or open square

9:25 9 Or moat

9:26 l (Is. 53:8); Matt. 27:50; Mark 9:12; 15:37; (Luke 23:46; 24:26); John 19:30; Acts 8:32

9:26 m (1 Pet. 2:21)

9:26 n Matt. 22:7

9:26 o Matt. 24:2; Mark 13:2; Luke 19:43, 44

9:26 10 Suffer the death penalty

9:27 p Is. 42:6

9:27 q (Matt. 26:28)

9:27 r Dan. 11:36

9:27 11 Or treaty

9:27 12 Or desolator

Daniel 10

10:1 a Dan. 1:7

10:1 1 Or and of great conflict;

10:3 2 desirable

10:4 3 Heb. Hiddekel

10:5 b Ezek. 9:2; 10:2

10:5 c Rev. 1:13; 15:6

10:6 d (Rev. 1:15)

10:8 4 Lit. splendor

10:8 5 Lit. ruin

10:10 e Dan. 9:21

10:11 f Dan. 9:23

10:12 g Rev. 1:17

10:12 h Dan. 9:3, 4, 22, 23; Acts 10:4

10:13 i Dan. 10:20

10:13 j Dan. 10:21; 12:1; Jude 9; (Rev. 12:7)

10:14 k Gen. 49:1; Deut. 31:29; Dan. 2:28

10:14 l Dan. 8:26; 10:1

10:15 m Dan. 8:18; 10:9

10:15 6 Lit. set

10:16 n Dan. 8:15

10:16 o Jer. 1:9; Dan. 10:10

10:16 p Dan. 10:8, 9

10:16 7 Theodotion, Vg. the son; LXX a hand

10:16 8 Or turned upon

10:19 q Dan. 10:11

10:19 r Judg. 6:23; Is. 43:1; Dan. 10:12

10:20 s Dan. 10:13

10:21 t Dan. 10:13; Jude 9; (Rev. 12:7)

Daniel 11

11:1 a Dan. 9:1

11:1 b Dan. 5:31

11:3 c Dan. 7:6; 8:5

11:3 d Dan. 8:4; 11:16, 36

11:4 e Jer. 49:36; Ezek. 37:9; Dan. 7:2; 8:8; Zech. 2:6; Rev. 7:1

11:4 f Dan. 8:22

11:6 1 Lit. arm

11:6 2 Lit. arm

11:8 3 Or molded images

11:10 g Is. 8:8; Jer. 46:7, 8; 51:42; Dan. 9:26; 11:26, 40

11:10 h Dan. 11:7

11:11 i Prov. 16:14

11:11 j (Ps. 33:10, 16)

11:12 4 Proud

11:14 k Job 9:13

11:14 5 Or robbers, lit. sons of breakage

11:14 6 Lit. to establish

11:15 l Jer. 6:6; Ezek. 4:2; 17:17

11:15 7 Lit. arms

11:16 m Dan. 8:4, 7

11:16 n Josh. 1:5

11:16 8 Lit. hand

11:17 o 2 Kin. 12:17; 2 Chr. 20:3; Ezek. 4:3, 7

11:17 p Dan. 9:26

11:17 9 Or bring equitable terms

11:19 q Ps. 27:2; Jer. 46:6

11:19 r Job 20:8; Ps. 37:36; Ezek. 26:21

11:21 s Dan. 7:8

11:22 t Dan. 9:26

11:22 u Dan. 8:10, 11

11:22 10 Lit. arms

11:23 v Dan. 8:25

11:24 11 booty

11:26 12 Or overflow

11:27 w Dan. 8:19; Hab. 2:3

11:30 x Gen. 10:4; Num. 24:24; Is. 23:1, 12; Jer. 2:10

11:30 13 Heb. Kittim, western lands, especially Cyprus

11:31 y Dan. 8:11–13; 12:11

11:31 14 Lit. arms

11:32 15 pollute

11:34 16 Or slipperiness, flattery

11:35 z (Deut. 8:16; Prov. 17:3); Dan. 12:10; Zech. 13:9; Mal. 3:2, 3

11:36 a Dan. 7:8, 25

11:37 b Is. 14:13; 2 Thess. 2:4

11:37 17 Or gods

11:39 18 profit

11:40 c Dan. 11:27, 35; 12:4, 9

11:40 d Is. 21:1

11:40 e Ezek. 38:4; Rev. 9:16

11:41 f Is. 11:14

11:41 19 Lit. chief of the sons of Ammon

11:42 g Joel 3:19

11:43 h Ex. 11:8

11:45 i Ps. 48:2

11:45 j Rev. 19:20

Daniel 12

12:1 a Is. 26:20; Jer. 30:7; Ezek. 5:9; Dan. 9:12; Matt. 24:21; Mark 13:19

12:1 b Rom. 11:26

12:1 c Ex. 32:32; Ps. 56:8

12:2 d (Matt. 25:46; John 5:28, 29; Acts 24:15)

12:2 e (Is. 66:24; Rom. 9:21)

12:2 1 Lit. abhorrence

12:3 f Prov. 3:35; Dan. 11:33, 35; Matt. 13:43

12:3 g Prov. 11:30; (James 5:19, 20)

12:3 h 1 Cor. 15:41

12:4 i Is. 8:16; Dan. 12:9; Rev. 22:10

12:4 j Amos 8:12

12:5 k Dan. 10:4

12:6 l Ezek. 9:2; Dan. 10:5

12:6 m Dan. 8:13; 12:8; Matt. 24:3; Mark 13:4

12:7 n Deut. 32:40

12:7 o Dan. 4:34

12:7 p Dan. 7:25; Rev. 12:14

12:7 q Luke 21:24

12:7 r Dan. 8:24

12:10 s Zech. 13:9

12:10 t Is. 32:6, 7; Rev. 22:11

12:10 u Dan. 12:3; Hos. 14:9; John 7:17; 8:47

12:13 v Is. 57:2; Rev. 14:13

12:13 w Ps. 1:5

Introduction to Hosea

Title

The title is derived from the main character and author of the book. The meaning of his name, “salvation,” is the same as that of Joshua (cf. Num. 13:8, 16) and Jesus (Matt. 1:21). Hosea is the first of the 12 Minor Prophets. “Minor” refers to the brevity of the prophecies, as compared to the length of the works of Isaiah, Jeremiah, and Ezekiel.

Author and Date

The book of Hosea is the sole source of information about the author. Little is known about him, and even less about his father, Beeri (1:1). Hosea was probably a native of the northern kingdom of Israel, since he shows familiarity with the history, circumstances, and topography of the north (cf. 4:15; 5:1, 13; 6:8, 9; 10:5; 12:11, 12; 14:6). This would make him and Jonah the only writing prophets from the northern kingdom. Although he addressed both Israel (the northern kingdom) and Judah (the southern kingdom), he identified the king of Israel as “our king” (7:5).

Hosea had a lengthy period of ministry, prophesying ca. 755–710 B.C., during the reigns of Uzziah (790–739 B.C.), Jotham (750–731 B.C.), Ahaz (735–715 B.C.), and Hezekiah (715–686 B.C.) in Judah, and Jeroboam II (793–753 B.C.) in Israel (1:1). His long career spanned the last 6 kings of Israel from Zechariah (753–752 B.C.) to Hoshea (732–722 B.C.). The overthrow of Zechariah (the last of the dynasty of Jehu) in 752 B.C. is depicted as yet future (1:4). Thus he followed Amos’ preaching in the north, and was a contemporary of Isaiah and Micah as well, both of whom prophesied in Judah. Second Kings 14–20 and 2 Chronicles 26–32 record the historical period of Hosea’s ministry.

Background and Setting

Hosea began his ministry to Israel (also called Ephraim, after its largest tribe) during the final days of Jeroboam II, under whose guidance Israel was enjoying both political peace and material prosperity as well as moral corruption and spiritual bankruptcy. Upon Jeroboam II’s death (753 B.C.), however, anarchy prevailed and Israel declined rapidly. Until her overthrow by Assyria 30 years later, 4 of Israel’s 6 kings were assassinated by their successors. Prophesying during the days surrounding the fall of Samaria, Hosea focuses on Israel’s moral waywardness (cf. the book of Amos) and her breach of the covenantal relationship with the Lord, announcing that judgment was imminent.

Circumstances were not much better in the southern kingdom. Usurping the priestly function, Uzziah had been struck with leprosy (2 Chr. 26:16-21); Jotham condoned idolatrous practices, opening the way for Ahaz to encourage Baal worship (2 Chr. 27:1-28:4). Hezekiah’s revival served only to slow Judah’s acceleration toward a fate similar to that of her northern sister. Weak kings on both sides of the border repeatedly sought out alliances with their heathen neighbors (7:11; cf. 2 Kin. 15:19; 16:7) rather than seeking the Lord’s help.

Historical and Theological Themes

The theme of Hosea is God’s loyal love for His covenant people, Israel, in spite of their idolatry. Thus Hosea has been called the St. John (the apostle of love) of the OT. The Lord’s true love for His people is unending and will tolerate no rival. Hosea’s message contains much condemnation, both national and individual, but at the same time, he poignantly portrays the love of God toward His people with passionate emotion. Hosea was instructed by God to marry a certain woman, and experience with her a domestic life which was a dramatization of the sin and unfaithfulness of Israel. The marital life of Hosea and his wife, Gomer, provide the rich metaphor which clarifies the themes of the book: sin, judgment, and forgiving love.

Interpretive Challenges

That the faithless wife, Gomer, is symbolic of faithless Israel is without doubt; but questions remain. First, some suggest that the marital scenes in chaps. 1-3 should be taken only as allegory. However, there is nothing in the narrative, presented in simple prose, which would even question its literal occurrence. Much of its impact would be lost if not literal. When non-literal elements within the book are introduced, they are prefaced with “saw” (5:13; 9:10, 13), the normal Hebraic means of introducing non-literal scenes. Furthermore, there is no account of a prophet ever making himself the subject of an allegory or parable.

Second, what are the moral implications of God’s command for Hosea to marry a prostitute? It appears best to see Gomer as chaste at the time of marriage to Hosea, only later having become an immoral woman. The words “take yourself a wife of harlotry” are to be understood proleptically, i.e., looking to the future. An immoral woman could not serve as a picture of Israel coming out of Egypt (2:15; 9:10), who then later wandered away from God (11:1). Chapter 3 describes Hosea taking back his wife, who had been rejected because of adultery, a rejection that was unjustifiable if Hosea had married a prostitute with full knowledge of her character.

A third question arises concerning the relationship between chap. 1 and chap. 3 and whether the woman of chap. 3 is Gomer or another woman. There are a number of factors which suggest that the woman of chap. 3 is Gomer. In 1:2, God’s command is to “Go, take;” in 3:1, however, His command is to “Go again, love,” suggesting that Hosea’s love was to be renewed to the same woman. Furthermore, within the analogy of chap. 1, Gomer represents Israel. As God renews His love toward faithless Israel, so Hosea is to renew his love toward faithless Gomer. For Hos. 3 to denote a different woman would confuse the analogy.

Outline

I. Adulterous Wife and Faithful Husband (1:1-3:5)

A. Hosea and Gomer (1:1-9)

B. God and Israel (1:10-2:23)

C. Both Parties Reconciled (3:1-5)

II. Adulterous Israel and Faithful Lord (4:1-14:9)

A. Adulterous Israel Found Guilty (4:1-6:3)

B. Adulterous Israel Put Away (6:4-10:15)

C. Adulterous Israel Restored to the LORD (11:1-14:9)

The Book of

HOSEA

Hosea 1

Hosea’s Unfaithful Wife

1The word of the LORD that came to Hosea the son of Beeri, in the days of aUzziah, bJotham, cAhaz, and dHezekiah, kings of Judah, and in the days of eJeroboam the son of Joash, king of Israel.

The Family of Hosea

2When the LORD began to speak by Hosea, the LORD said to Hosea:

f“Go, take yourself a wife of harlotry

And children of harlotry,

For gthe land has committed great 1harlotry

By departing from the LORD.”

3So he went and took Gomer the daughter of Diblaim, and she conceived and bore him a son.

4Then the LORD said to him:

“Call his name Jezreel,

For in a little while

h I will avenge the bloodshed of Jezreel on the house of Jehu,

i And bring an end to the kingdom of the house of Israel.

5j It shall come to pass in that day

That I will break the bow of Israel in the Valley of Jezreel.”

6And she conceived again and bore a daughter. Then God said to him:

“Call her name 2Lo-Ruhamah,

k For I will no longer have mercy on the house of Israel,

3 But I will utterly take them away.

7l Yet I will have mercy on the house of Judah,

Will save them by the LORD their God,

And mwill not save them by bow,

Nor by sword or battle,

By horses or horsemen.”

8Now when she had weaned Lo-Ruhamah, she conceived and bore a son.

9Then God said:

“Call his name 4Lo-Ammi,

For you are not My people,

And I will not be your God. God’s Lovingkindness to Israel

The Restoration of Israel

10“Yet nthe number of the children of Israel

Shall be as the sand of the sea,

Which cannot be measured or numbered.

o And it shall come to pass

In the place where it was said to them,

‘You are 5not My ppeople,’

There it shall be said to them,

‘You are qsons of the living God.’

11r Then the children of Judah and the children of Israel

Shall be gathered together,

And appoint for themselves one head;

And they shall come up out of the land,

For great will be the day of Jezreel!

Hosea 2

The LORD’s Love for His Unfaithful People

1Say to your brethren, 1‘My people,’

And to your sisters, 2‘Mercy is shown.’

God’s Unfaithful People

2“Bring3 charges against your mother, 4bring charges;

For ashe is not My wife, nor am I her Husband!

Let her put away her bharlotries from her sight,

And her adulteries from between her breasts;

3Lest cI strip her naked

And expose her, as in the day she was dborn,

And make her like a wilderness,

And set her like a dry land,

And slay her with ethirst.

4“I will not have mercy on her children,

For they are the fchildren of harlotry.

5For their mother has played the harlot;

She who conceived them has behaved shamefully.

For she said, ‘I will go after my lovers,

g Who give me my bread and my water,

My wool and my linen,

My oil and my drink.’

6“Therefore, behold,

h I will hedge up your way with thorns,

And 5wall her in,

So that she cannot find her paths.

7She will 6chase her lovers,

But not overtake them;

Yes, she will seek them, but not find them.

Then she will say,

i‘I will go and return to my jfirst husband,

For then it was better for me than now.’

8For she did not kknow

That I gave her grain, new wine, and oil,

And multiplied her silver and gold—

Which they prepared for Baal.

9“Therefore I will return and take away

My grain in its time

And My new wine in its season,

And will take back My wool and My linen,

Given to cover her nakedness.

10Now lI will uncover her lewdness in the sight of her lovers,

And no one shall deliver her from My hand.

11m I will also cause all her mirth to cease,

Her feast days,

Her New Moons,

Her Sabbaths—

All her appointed feasts.

12“And I will destroy her vines and her fig trees,

Of which she has said,

‘These are my wages that my lovers have given me.’

So I will make them a forest,

And the beasts of the field shall eat them.

13I will punish her

For the days of the Baals to which she burned incense.

She decked herself with her earrings and jewelry,

And went after her lovers;

But Me she forgot,” says the LORD.

God’s Mercy on His People

14“Therefore, behold, I will allure her,

Will bring her into the wilderness,

And speak 7comfort to her.

15I will give her her vineyards from there,

And nthe Valley of Achor as a door of hope;

She shall sing there,

As in othe days of her youth,

p As in the day when she came up from the land of Egypt.

16“And it shall be, in that day,”

Says the LORD,

“That you will call Me 8‘My Husband,’

And no longer call Me 9‘My Master,’

17For qI will take from her mouth the names of the Baals,

And they shall be remembered by their name no more.

18In that day I will make a rcovenant for them

With the beasts of the field,

With the birds of the air,

And with the creeping things of the ground.

Bow and sword of battle sI will shatter from the earth,

To make them tlie down safely.

19“I will betroth you to Me forever;

Yes, I will betroth you to Me

In righteousness and justice,

In lovingkindness and mercy;

20I will betroth you to Me in faithfulness,

And uyou shall know the LORD.

21“It shall come to pass in that day

That vI will answer,” says the LORD;

“I will answer the heavens,

And they shall answer the earth.

22The earth shall answer

With grain,

With new wine,

And with oil;

They shall answer 10Jezreel.

23Then wI will sow her for Myself in the earth,

x And I will have mercy on her who had 11not obtained mercy;

Then yI will say to those who were 12not My people,

‘You are 13My people!’

And they shall say, ‘You are my God!’ ”

Hosea 3

Israel Will Return to God

1Then the LORD said to me, “Go again, love a woman who is loved by a alover1 and is committing adultery, just like the love of the LORD for the children of Israel, who look to other gods and love the raisin cakes of the pagans.”

2So I bought her for myself for fifteen shekels of silver, and one and one-half homers of barley.

3And I said to her, “You shall bstay with me many days; you shall not play the harlot, nor shall you have a man—so, too, will I be toward you.”

4For the children of Israel shall abide many days cwithout king or prince, without sacrifice or sacred pillar, without dephod or eteraphim.

5Afterward the children of Israel shall return and fseek the LORD their God and gDavid their king. They shall fear the LORD and His goodness in the hlatter days.

Hosea 4

God’s Charge Against Israel

1Hear the word of the LORD,

You children of Israel,

For the LORD brings a acharge1 against the inhabitants of the land:

“There is no truth or mercy

Or bknowledge of God in the land.

2By swearing and lying,

Killing and stealing and committing adultery,

They break all restraint,

With bloodshed 2upon bloodshed.

3Therefore cthe land will mourn;

And deveryone who dwells there will waste away

With the beasts of the field

And the birds of the air;

Even the fish of the sea will be taken away.

4“Now let no man contend, or rebuke another;

For your people are like those ewho contend with the priest.

5Therefore you shall stumble fin the day;

The prophet also shall stumble with you in the night;

And I will destroy your mother.

6g My people are destroyed for lack of knowledge.

Because you have rejected knowledge,

I also will reject you from being priest for Me;

h Because you have forgotten the law of your God,

I also will forget your children.

7“The more they increased,

The more they sinned against Me;

i I3 will change 4their glory into shame.

8They eat up the sin of My people;

They set their 5heart on their iniquity.

9And it shall be: jlike people, like priest.

So I will punish them for their ways,

And 6reward them for their deeds.

10For kthey shall eat, but not have enough;

They shall commit harlotry, but not increase;

Because they have ceased obeying the LORD.

The Idolatry of Israel

11“Harlotry, wine, and new wine lenslave the heart.

12My people ask counsel from their mwooden idols,

And their 7staff informs them.

For nthe spirit of harlotry has caused them to stray,

And they have played the harlot against their God.

13o They offer sacrifices on the mountaintops,

And burn incense on the hills,

Under oaks, poplars, and terebinths,

Because their shade is good.

p Therefore your daughters commit harlotry,

And your brides commit adultery.

14“I will not punish your daughters when they commit harlotry,

Nor your brides when they commit adultery;

For the men themselves go apart with harlots,

And offer sacrifices with a qritual harlot.

Therefore people who do not understand will be trampled.

15“Though you, Israel, play the harlot,

Let not Judah offend.

r Do not come up to Gilgal,

Nor go up to sBeth8 Aven,

t Nor swear an oath, saying, ‘As the LORD lives’—

16“For Israel uis stubborn

Like a stubborn calf;

Now the LORD will let them forage

Like a lamb in 9open country.

17“ Ephraim is joined to idols,

v Let him alone.

18Their drink 10is rebellion,

They commit harlotry continually.

w Her 11rulers 12dearly love dishonor.

19x The wind has wrapped her up in its wings,

And ythey shall be ashamed because of their sacrifices.

Hosea 5

Impending Judgment on Israel and Judah

1“Hear this, O priests!

Take heed, O house of Israel!

Give ear, O house of the king!

For 1yours is the judgment,

Because ayou have been a snare to Mizpah

And a net spread on Tabor.

2The revolters are bdeeply involved in slaughter,

Though I rebuke them all.

3c I know Ephraim,

And Israel is not hidden from Me;

For now, O Ephraim, dyou commit harlotry;

Israel is defiled.

4“They2 do not direct their deeds

Toward turning to their God,

For ethe spirit of harlotry is in their midst,

And they do not know the LORD.

5The fpride of Israel testifies to his face;

Therefore Israel and Ephraim stumble in their iniquity;

Judah also stumbles with them.

6“With their flocks and herds

g They shall go to seek the LORD,

But they will not find Him;

He has withdrawn Himself from them.

7They have hdealt treacherously with the LORD,

For they have begotten 3pagan children.

Now a New Moon shall devour them and their heritage.

8“Blowi the ram’s horn in Gibeah,

The trumpet in Ramah!

j Cry aloud at kBeth Aven,

‘ Look behind you, O Benjamin!’

9Ephraim shall be desolate in the day of rebuke;

Among the tribes of Israel I make known what is sure.

10“The princes of Judah are like those who lremove a landmark;

I will pour out My wrath on them like water.

11Ephraim is moppressed and broken in judgment,

Because he willingly walked by nhuman precept.

12Therefore I will be to Ephraim like a moth,

And to the house of Judah olike rottenness.

13“When Ephraim saw his sickness,

And Judah saw his pwound,

Then Ephraim went qto Assyria

And sent to King Jareb;

Yet he cannot cure you,

Nor heal you of your wound.

14For rI will be like a lion to Ephraim,

And like a young lion to the house of Judah.

s I, even I, will tear them and go away;

I will take them away, and no one shall rescue.

15I will return again to My place

Till they 4acknowledge their offense.

Then they will seek My face;

In their affliction they will earnestly seek Me.”

Hosea 6

A Call to Repentance

1Come,a and let us return to the LORD;

For bHe has torn, but cHe will heal us;

He has stricken, but He will 1bind us up.

2d After two days He will revive us;

On the third day He will raise us up,

That we may live in His sight.

3e Let us know,

Let us pursue the knowledge of the LORD.

His going forth is established fas the morning;

g He will come to us hlike the rain,

Like the latter and former rain to the earth.

Impenitence of Israel and Judah

4“O Ephraim, what shall I do to you?

O Judah, what shall I do to you?

For your faithfulness is like a morning cloud,

And like the early dew it goes away.

5Therefore I have hewn them by the prophets,

I have slain them by ithe words of My mouth;

And 2your judgments are like light that goes forth.

6For I desire jmercy3 and knot sacrifice,

And the lknowledge of God more than burnt offerings.

7“But like 4men they transgressed the covenant;

There they dealt treacherously with Me.

8m Gilead is a city of evildoers

And 5defiled with blood.

9As bands of robbers lie in wait for a man,

So the company of npriests omurder on the way to Shechem;

Surely they commit plewdness.

10I have seen a horrible thing in the house of Israel:

There is the 6harlotry of Ephraim;

Israel is defiled.

11Also, O Judah, a harvest is appointed for you,

When I return the captives of My people.

Hosea 7

Israel Has Rebelled Against God

1“When I would have healed Israel,

Then the iniquity of Ephraim was uncovered,

And the wickedness of Samaria.

For athey have committed fraud;

A thief comes in;

A band of robbers 1takes spoil outside.

2They 2do not consider in their hearts

That bI remember all their wickedness;

Now their own deeds have surrounded them;

They are before My face.

3They make a cking glad with their wickedness,

And princes dwith their lies.

4“Theye are all adulterers.

Like an oven heated by a baker—

He ceases stirring the fire after kneading the dough,

Until it is leavened.

5In the day of our king

Princes have made him sick, 3inflamed with fwine;

He stretched out his hand with scoffers.

6They prepare their heart like an oven,

While they lie in wait;

4 Their baker sleeps all night;

In the morning it burns like a flaming fire.

7They are all hot, like an oven,

And have devoured their judges;

All their kings have fallen.

g None among them calls upon Me.

8“ Ephraim hhas mixed himself among the peoples;

Ephraim is a cake unturned.

9i Aliens have devoured his strength,

But he does not know it;

Yes, gray hairs are here and there on him,

Yet he does not know it.

10And the jpride of Israel testifies to his face,

But kthey do not return to the LORD their God,

Nor seek Him for all this.

Futile Reliance on the Nations

11“ Ephraiml also is like a silly dove, without 5sense—

m They call to Egypt,

They go to nAssyria.

12Wherever they go, I will ospread My net on them;

I will bring them down like birds of the air;

I will chastise them

p According to what their congregation has heard.

13“Woe to them, for they have fled from Me!

Destruction to them,

Because they have transgressed against Me!

Though qI redeemed them,

Yet they have spoken lies against Me.

14r They did not cry out to Me with their heart

When they wailed upon their beds.

“They 6assemble together for grain and new swine,

7 They rebel against Me;

15Though I disciplined and strengthened their arms,

Yet they devise evil against Me;

16They return, but not 8to the Most High;

t They are like a treacherous bow.

Their princes shall fall by the sword

For the ucursings of their tongue.

This shall be their derision vin the land of Egypt.

Hosea 8

The Apostasy of Israel

1“Set the 1trumpet to your mouth!

He shall come alike an eagle against the house of the LORD,

Because they have transgressed My covenant

And rebelled against My law.

2b Israel will cry to Me,

‘My God, cwe know You!’

3Israel has rejected the good;

The enemy will pursue him.

4“Theyd set up kings, but not by Me;

They made princes, but I did not acknowledge them.

From their silver and gold

They made idols for themselves—

That they might be cut off.

5Your 2calf 3is rejected, O Samaria!

My anger is aroused against them—

e How long until they attain to innocence?

6For from Israel is even this:

A fworkman made it, and it is not God;

But the calf of Samaria shall be broken to pieces.

7“Theyg sow the wind,

And reap the whirlwind.

The stalk has no bud;

It shall never produce meal.

If it should produce,

h Aliens would swallow it up.

8i Israel is swallowed up;

Now they are among the Gentiles

j Like a vessel in which is no pleasure.

9For they have gone up to Assyria,

Like ka wild donkey alone by itself;

Ephraim lhas hired lovers.

10Yes, though they have hired among the nations,

Now mI will gather them;

And they shall 4sorrow a little,

Because of the 5burden of nthe king of princes.

11“Because Ephraim has made many altars for sin,

They have become for him altars for sinning.

12I have written for him othe great things of My law,

But they were considered a strange thing.

13For the sacrifices of My offerings pthey sacrifice flesh and eat it,

q But the LORD does not accept them.

r Now He will remember their iniquity and punish their sins.

They shall return to Egypt.

14“Fors Israel has forgotten this Maker,

And has built 6temples;

Judah also has multiplied ufortified cities;

But vI will send fire upon his cities,

And it shall devour his 7palaces.”

Hosea 9

Judgment of Israel’s Sin

1Doa not rejoice, O Israel, with joy like other peoples,

For you have played the harlot against your God.

You have made love for bhire on every threshing floor.

2The threshing floor and the winepress

Shall not feed them,

And the new wine shall fail in her.

3They shall not dwell in cthe LORD’s land,

d But Ephraim shall return to Egypt,

And eshall eat unclean things in Assyria.

4They shall not offer wine offerings to the LORD,

Nor fshall their gsacrifices be pleasing to Him.

It shall be like bread of mourners to them;

All who eat it shall be defiled.

For their bread shall be for their own life;

It shall not come into the house of the LORD.

5What will you do in the appointed day,

And in the day of the feast of the LORD?

6For indeed they are gone because of destruction.

Egypt shall gather them up;

Memphis shall bury them.

h Nettles shall possess their valuables of silver;

Thorns shall be in their tents.

7The idays of punishment have come;

The days of recompense have come.

Israel knows!

The prophet is a jfool,

k The spiritual man is insane,

Because of the greatness of your iniquity and great enmity.

8The lwatchman of Ephraim is with my God;

But the prophet is a 1fowler’s snare in all his ways—

Enmity in the house of his God.

9m They are deeply corrupted,

As in the days of nGibeah.

He will remember their iniquity;

He will punish their sins.

10“I found Israel

Like grapes in the owilderness;

I saw your fathers

As the pfirstfruits on the fig tree in its first season.

But they went to qBaal Peor,

And 2separated themselves to that shame;

r They became an abomination like the thing they loved.

11As for Ephraim, their glory shall fly away like a bird—

No birth, no pregnancy, and no conception!

12Though they bring up their children,

Yet I will bereave them to the last man.

Yes, swoe to them when I depart from them!

13Just tas I saw Ephraim like Tyre, planted in a pleasant place,

So Ephraim will bring out his children to the murderer.”

14Give them, O LORD—

What will You give?

Give them ua miscarrying womb

And dry breasts!

15“All their wickedness is in vGilgal,

For there I hated them.

Because of the evil of their deeds

I will drive them from My house;

I will love them no more.

w All their princes are rebellious.

16Ephraim is xstricken,

Their root is dried up;

They shall bear no fruit.

Yes, were they to bear children,

I would kill the darlings of their womb.”

17My God will ycast them away,

Because they did not obey Him;

And they shall be zwanderers among the nations.

Hosea 10

Israel’s Sin and Captivity

1Israel aempties his vine;

He brings forth fruit for himself.

According to the multitude of his fruit

b He has increased the altars;

According to the bounty of his land

They have embellished his sacred pillars.

2Their heart is cdivided;1

Now they are held guilty.

He will break down their altars;

He will ruin their sacred pillars.

3For now they say,

“We have no king,

Because we did not fear the LORD.

And as for a king, what would he do for us?”

4They have spoken words,

Swearing falsely in making a covenant.

Thus judgment springs up dlike hemlock in the furrows of the field.

5The inhabitants of Samaria fear

Because of the ecalf2 of Beth Aven.

For its people mourn for it,

And 3its priests shriek for it—

Because its fglory has departed from it.

6The idol also shall be carried to Assyria

As a present for King gJareb.

Ephraim shall receive shame,

And Israel shall be ashamed of his own counsel.

7As for Samaria, her king is cut off

Like a twig on the water.

8Also the hhigh places of 4Aven, ithe sin of Israel,

Shall be destroyed.

The thorn and thistle shall grow on their altars;

j They shall say to the mountains, “Cover us!”

And to the hills, “Fall on us!”

9“O Israel, you have sinned from the days of kGibeah;

There they stood.

The lbattle in Gibeah against the children of 5iniquity

Did not 6overtake them.

10When it is My desire, I will chasten them.

m Peoples shall be gathered against them

When I bind them 7for their two transgressions.

11Ephraim is na trained heifer

That loves to thresh grain;

But I harnessed her fair neck,

I will make Ephraim 8pull a plow.

Judah shall plow;

Jacob shall break his clods.”

12Sow for yourselves righteousness;

Reap in mercy;

o Break up your fallow ground,

For it is time to seek the LORD,

Till He pcomes and rains righteousness on you.

13q You have plowed wickedness;

You have reaped iniquity.

You have eaten the fruit of lies,

Because you trusted in your own way,

In the multitude of your mighty men.

14Therefore tumult shall arise among your people,

And all your fortresses shall be plundered

As Shalman plundered Beth Arbel in the day of battle—

A mother dashed in pieces upon her children.

15Thus it shall be done to you, O Bethel,

Because of your great wickedness.

At dawn the king of Israel

Shall be cut off utterly.

Hosea 11

God’s Continuing Love for Israel

1“When Israel was a 1child, I loved him,

And out of Egypt aI called My bson.

22 As they called them,

So they cwent 3from them;

They sacrificed to the Baals,

And burned incense to carved images.

3“Id taught Ephraim to walk,

Taking them by 4their arms;

But they did not know that eI healed them.

4I drew them with 5gentle cords,

With bands of love,

And fI was to them as those who take the yoke from their 6neck.

g I stooped and fed them.

5“He shall not return to the land of Egypt;

But the Assyrian shall be his king,

Because they refused to repent.

6And the sword shall slash in his cities,

Devour his districts,

And consume them,

Because of their own counsels.

7My people are bent on hbacksliding from Me.

Though 7they call 8to the Most High,

None at all exalt Him.

8“Howi can I give you up, Ephraim?

How can I hand you over, Israel?

How can I make you like jAdmah?

How can I set you like Zeboiim?

My heart 9churns within Me;

My sympathy is stirred.

9I will not execute the fierceness of My anger;

I will not again destroy Ephraim.

k For I am God, and not man,

The Holy One in your midst;

And I will not 10come with terror.

10“They shall walk after the LORD.

l He will roar like a lion.

When He roars,

Then His sons shall come trembling from the west;

11They shall come trembling like a bird from Egypt,

m Like a dove from the land of Assyria.

n And I will let them dwell in their houses,”

Says the LORD.

God’s Charge Against Ephraim

12“ Ephraim has encircled Me with lies,

And the house of Israel with deceit;

But Judah still walks with God,

Even with the 11Holy One who is faithful.

Hosea 12

Ephraim’s Sins Rebuked by God

1“Ephraim afeeds on the wind,

And pursues the east wind;

He daily increases lies and 1desolation.

b Also they make a 2covenant with the Assyrians,

And coil is carried to Egypt.

2“Thed LORD also brings a 3charge against Judah,

And will punish Jacob according to his ways;

According to his deeds He will recompense him.

3He took his brother eby the heel in the womb,

And in his strength he fstruggled with God.

4Yes, he struggled with the Angel and prevailed;

He wept, and sought favor from Him.

He found Him in gBethel,

And there He spoke to us—

5That is, the LORD God of hosts.

The LORD is His hmemorable name.

6i So you, by the help of your God, return;

Observe mercy and justice,

And wait on your God continually.

7“A cunning 4Canaanite!

j Deceitful scales are in his hand;

He loves to oppress.

8And Ephraim said,

k‘Surely I have become rich,

I have found wealth for myself;

In all my labors

They shall find in me no iniquity that is sin.’

9“But I am the LORD your God,

Ever since the land of Egypt;

l I will again make you dwell in tents,

As in the days of the appointed feast.

10m I have also spoken by the prophets,

And have multiplied visions;

I have given 5symbols 6through the witness of the prophets.”

11Though nGilead has idols—

Surely they are 7vanity—

Though they sacrifice bulls in oGilgal,

Indeed their altars shall be heaps in the furrows of the field.

12Jacob pfled to the country of Syria;

q Israel served for a spouse,

And for a wife he tended sheep.

13r By a prophet the LORD brought Israel out of Egypt,

And by a prophet he was preserved.

14Ephraim sprovoked Him to anger most bitterly;

Therefore his Lord will leave the guilt of his bloodshed upon him,

t And return his reproach upon him.

Hosea 13

Relentless Judgment on Israel

1When Ephraim spoke, trembling,

He exalted himself in Israel;

But when he offended through Baal worship, he died.

2Now they sin more and more,

And have made for themselves molded images,

Idols of their silver, according to their skill;

All of it is the work of craftsmen.

They say of them,

“Let 1the men who sacrifice 2kiss the calves!”

3Therefore they shall be like the morning cloud

And like the early dew that passes away,

a Like chaff blown off from a threshing floor

And like smoke from a chimney.

4“Yet bI am the LORD your God

Ever since the land of Egypt,

And you shall know no God but Me;

For cthere is no savior besides Me.

5d I 3knew you in the wilderness,

e In the land of 4great drought.

6f When they had pasture, they were filled;

They were filled and their heart was exalted;

Therefore they forgot Me.

7“So gI will be to them like a lion;

Like ha leopard by the road I will lurk;

8I will meet them ilike a bear deprived of her cubs;

I will tear open their rib cage,

And there I will devour them like a lion.

The 5wild beast shall tear them.

9“O Israel, 6you are destroyed,

But 7your help is from Me.

108 I will be your King;

j Where is any other,

That he may save you in all your cities?

And your judges to whom kyou said,

‘Give me a king and princes’?

11l I gave you a king in My anger,

And took him away in My wrath.

12“Them iniquity of Ephraim is bound up;

His sin is stored up.

13n The sorrows of a woman in childbirth shall come upon him.

He is an unwise son,

For he should not stay long where children are born.

14“I will ransom them from the 9power of 10the grave;

I will redeem them from death.

o O Death, 11I will be your plagues!

O 12Grave, 13I will be your destruction!

p Pity is hidden from My eyes.”

15Though he is fruitful among his brethren,

q An east wind shall come;

The wind of the LORD shall come up from the wilderness.

Then his spring shall become dry,

And his fountain shall be dried up.

He shall plunder the treasury of every desirable prize.

16Samaria 14is held guilty,

For she has rrebelled against her God.

They shall fall by the sword,

Their infants shall be dashed in pieces,

And their women with child sripped open.

Hosea 14

Israel Restored at Last

1O Israel, areturn to the LORD your God,

For you have stumbled because of your iniquity;

2Take words with you,

And return to the LORD.

Say to Him,

“Take away all iniquity;

Receive us graciously,

For we will offer the bsacrifices1 of our lips.

3Assyria shall cnot save us,

d We will not ride on horses,

Nor will we say anymore to the work of our hands,

‘ You are our gods.’

e For in You the fatherless finds mercy.”

4“I will heal their fbacksliding,

I will glove them freely,

For My anger has turned away from him.

5I will be like the hdew to Israel;

He shall 2grow like the lily,

And 3lengthen his roots like Lebanon.

6His branches shall 4spread;

i His beauty shall be like an olive tree,

And jhis fragrance like Lebanon.

7k Those who dwell under his shadow shall return;

They shall be revived like grain,

And 5grow like a vine.

Their 6scent shall be like the wine of Lebanon.

8“ Ephraim shall say,

‘What have I to do anymore with idols?’

I have heard and observed him.

I am like a green cypress tree;

l Your fruit is found in Me.”

9Who is wise?

Let him understand these things.

Who is prudent?

Let him know them.

For mthe ways of the LORD are right;

The righteous walk in them,

But transgressors stumble in them.

Hosea Commentaries

Hosea 1

1:1 The word of the LORD. Cf. 6:5. This kind of introduction, expressing the prophet’s divine authority and message source, appears also in Joel 1:1; Mic. 1:1; Zeph. 1:1; Zech. 1:1; Mal. 1:1. Similar statements appear in Amos 1:3; Obad. 1; Jon. 1:1; Hag. 1:2.

1:2 wife of harlotry. See Introduction: Interpretive Challenges. children of harlotry. This points to the future unfaithfulness of their mother. The children were possibly not fathered by Hosea. That Hosea’s marriage to Gomer was to depict God’s marriage to Israel is clearly set forth and becomes the key to the theme of the book.

1:4 Jezreel. Meaning “God will scatter” (cf. Zech. 10:9), the name is given to the child so named, as a prediction of judgment (cf. 2 Kin. 9:7—10:28). I will avenge the bloodshed of Jezreel. It was at the city of Jezreel where Jehu slaughtered the house of Ahab (cf. 2 Kin. 9:7—10:28). bring an end. Looks forward to the exile of Israel to Assyria in 722 B.C., from which she never returned.

1:5 break the bow. The bow was a common euphemism denoting military strength, the principal instrument of warfare in Israel. Fulfillment came in 722 B.C. when Assyria invaded. the Valley of Jezreel. Jezreel, called Esdraelon, extends 10 mi. in breadth from the Jordan to the Mediterranean Sea, near Carmel; it was the great battlefield (see Rev. 16:14–16) adjoining the Valley of Megiddo, which will become an avenue of blessing (cf. v. 11) when Christ returns in triumph.

1:6 Lo-Ruhamah. Lit. “not pitied,” this daughter is named to symbolize God bringing judgment on Israel, no longer extending His favor towards them.

Hos. 1:9

God’s Lovingkindness to Israel

BETROTHAL

HOSEA and GOMER: Hos. 1:2

GOD and ISRAEL: Assumed; Jer. 2:2; Ezek. 16:8

ONE FLESH

HOSEA and GOMER: Hos. 1:3

GOD and ISRAEL: Assumed; Jer. 3:1; Ezek. 16:9-14

ADULTERY

HOSEA and GOMER: Hos. 2:2; 3:1

GOD and ISRAEL: Hos. 2:5; 4:12; Jer. 3:6; 5:7; Ezek. 16:15-34

DIVORCE

HOSEA and GOMER: Hos. 3:1

GOD and ISRAEL: Hos. 2:2; Jer. 3:8-10, 20; Ezek. 16:35-59

REMARRIAGE

HOSEA and GOMER: Hos. 3:3-5

GOD and ISRAEL: Hos. 1:10, 11; 2:14-23; 14:4-9; Jer. 3:22-4:2; Ezek. 16:60-63

1:7 I will have mercy on…Judah. God chose to intervene on behalf of Hezekiah when Jerusalem was besieged at the hands of the Assyrians in 701 B.C. (cf. 2 Kin. 19; Is. 37).

1:9 Lo-Ammi. The name means “not My people” and symbolizes God’s rejection of Israel. I will not be your God. Lit. “I will not be ‘I am’ to you.” The phrase gives the breaking of the covenant, a kind of divorce formula, in contrast to the covenant or marriage formula “I am that I am” given in Ex. 3:14.

1:10—2:1 In spite of the waywardness of Israel, God preserved a remnant for Himself from both Israel and Judah. Speaking of millennial blessings, God promised national increase (cf. Is. 54:1), national conversion and reunion (cf. Ezek. 37:15–23), national leadership (3:5), and national restoration (2:23).

1:10 number. A reaffirmation of the Abrahamic Covenant, not to be fulfilled in this generation but in the future (cf. Gen. 22:17). not My people. Quoted by Paul in Rom. 9:26.

1:11 one head. Refers to Messiah (cf. 3:5). day of Jezreel. Here used positively in the sense of divine blessing (cf. 2:22).

Hosea 2

2:2 Bring charges against your mother. Although the language is applicable to Gomer, it depicts a courtroom scene in which the Lord, as the plaintiff, brings charges against the defendant. Individual Israelites, depicted as the children, are commanded to bring charges against their mother, Israel as a nation. The physical immorality of Gomer pictures the spiritual idolatry of Israel.

2:5 I will go. Lit. “Let me go,” it denotes strong desire and bent. Israel attributed her prosperity to the idols of her heathen neighbors, “her lovers” (cf. vv. 7, 10, 12). She would not be deterred from pursuing them.

2:8–13 God withheld rain and productivity to show Israel that the Canaanite god Baal was not the god of rain and fertility.

2:8 prepared for Baal. Baal (the Phoenician sun-god) worship, already present during the time of the judges (cf. Judg. 2:17; 3:3; 8:33), became established in Israel when king Ahab married Jezebel, who attempted to obliterate Israelite worship of the true God (cf. 1 Kin. 19). Offerings to Baal actually came from God’s dowry to Israel (cf. Ezek. 16:10–14).

2:10 I will uncover her lewdness. God pledged to expose Israel’s wickedness. The phrase is linked to being taken forcibly into captivity in Ezek. 16:37–40. her lovers. The idols were personified as if they could see, though they could offer no help.

2:11 feast days. Ever since the Exodus from Egypt, Israel had intermingled the worship of the Lord with the worship of false gods (cf. Amos 5:26; Acts 7:43).

2:13 Me she forgot. Cf. 2 Kin. 17:7–18 for a detailed description of what their abandonment of God involved.

2:14 speak comfort to her. The phrase was used of wooing (Gen. 34:3; Judg. 19:3; Ruth 2:13). God will restore Israel to Himself.

2:15 Valley of Achor. Lit. “Valley of Trouble,” near Jericho where Achan and his family were judged (Josh. 7:24). This reference alerts Israel that her discipline and judgment would not last forever because there is a “door of hope.”

2:16 My Husband…My Master. The former (lit. “my ishi”) denotes affection and intimacy, while the latter (lit. “my baali”) speaks of rulership.

2:17 In v. 13, Israel forgot her true God; God said she would forget her false gods. What the outward conformity to the Mosaic Covenant could not do, God does through a new, regenerated heart in the New Covenant (Jer. 31:31–34; Zech. 13:1, 2).

2:18 a covenant. This depicts a millennial scene (cf. Is. 2:4; 11:6–9; Mic. 4:3) when God’s people become subject to God and creation becomes subject to them.

2:19, 20 I will betroth you. Repeated 3 times, the term emphasizes the intensity of God’s restoring love for the nation. In that day, Israel will no longer be thought of as a prostitute. Israel brings nothing to the marriage; God makes all the promises and provides all the dowry. These verses are recited by every orthodox Jew as he places the phylacteries on his hand and forehead (cf. Deut. 11:18). The regeneration/conversion of the nation is much like that of an individual (cf. 2 Cor. 5:16–19).

2:22, 23 A reversal of circumstances (cf. 1:4, 6, 9).

2:22 Jezreel. As in 1:11, used here in the positive sense of scattering seed to sow it.

2:23 Quoted by Paul in Rom. 9:25.

Hosea 3

3:1 Go again, love. Having been previously separated, Hosea was commanded to pursue his estranged wife Gomer (cf. Introduction: Interpretive Challenges), thereby illustrating God’s unquenchable love for faithless Israel. raisin cakes. Eaten as a part of special occasions (cf. 2 Sam. 6:19), they may have been used in idolatrous ceremonies, possibly as an aphrodisiac (cf. Song 2:5).

3:2 bought her. Probably from a slave auction, Hosea purchased Gomer for 15 shekels of silver and 1½ homers of barley. Together, the total may have equaled 30 pieces of silver, the price paid for a common slave (cf. Ex. 21:32). Barley was the offering of one accused of adultery (Num. 5:15).

3:3–5 Gomer would not be allowed conjugal relations for “many days,” with any man, including Hosea. As a further element of the picture of God’s dealings with His covenant people during the present age, Israel would exist without her existing political and religious (both true and false) relations until Messiah returns at the Second Advent to set up His millennial reign (cf. Ezek. 40–48; Zech. 12–14).

3:4 without ephod or teraphim. Idolatrous items of priestly clothing and objects of worship.

3:5 David. Cf. 1:11. This must refer to Messiah during the Millennium, as “in the latter days” specifies (cf. Is. 55:3, 4; Jer. 30:9; Ezek. 34:23, 24; 37:24, 25). The Jews did not seek after Christ at His first advent. This reference has the Davidic Covenant as its background (cf. 2 Sam. 7:12–17; Pss. 39; 132).

Hosea 4

4:1 the LORD brings a charge. Turning from the analogy of his own marriage, the prophet made the judicial charge in God’s indictment against Israel.

4:2 Note the many infractions of the Ten Commandments (cf. Ex. 20:3–17).

4:3 Sin plays havoc with lower creation and nature (cf. Joel 1:17–20; Rom. 8:19–22).

4:4 let no man contend. Rationalizing and denying their wrongs, the people protested their innocence, like those who would not humbly accept the decision of the priests (cf. Deut 17:8–13).

4:5 your mother. The Israelite nation of which the people are the children (cf. 2:2).

4:6 reject you from being priest for Me. Having rejected the Lord’s instruction, Israel could no longer serve as His priest to the nations (cf. Ex. 19:6; James 3:1).

4:7–10 Their position of power and glory, abused in succeeding generations by the eating of the sin offerings, would be turned to shame. Being no different than the people, the priests, who should have been faithful, would share their punishment (cf. Is. 24:1–3).

4:11 Here is a moral truth applicable to all people and times. Verses 12, 13 are illustrations of the enslavement in Israel.

4:12 spirit of harlotry. A prevailing mindset and inclination to worldly spiritual immorality, i.e., idolatry (cf. 5:4).

4:13 Bereft of righteous teaching and understanding, they sacrificed to idols. Hilltops and groves of trees were favorite places for idolatrous worship (cf. Deut. 12:2; Jer. 2:20; Ezek. 6:13), including religious prostitution.

4:14 Although all who sin will be judged, God forbade punishing the adulteresses alone and leaving the men who patronized them to go free. The heaviest punishment would not be on the women who sin, but the fathers and husbands who set such a bad example by their engagement with prostitutes. do not understand. Cf. 4:6.

4:15 Gilgal. Between Jordan and Jericho in the area of Samaria, this was once a holy place to God (Josh. 5:10–15; 1 Sam. 10:8; 15:21), afterwards desecrated by idol worship (cf. 9:15; 12:11; Amos 4:4; 5:5). Beth Aven. Judah was to stay away from Israel’s centers of false worship, including Beth Aven (“house of wickedness/deceit”). This was a deliberate substitution for the name Bethel (“house of God”), once sacred to God (Gen. 28:17, 19), but made by Jeroboam a place to worship calves (cf.1 Kin. 12:28–33; 13:1; Jer. 48:13; Amos 3:14; 7:13).

4:16 Because Israel was like a stubborn calf, God no longer attempted to corral her, abandoning her as a lamb in a vast wilderness.

4:17 Ephraim…Let him alone. As the largest and most influential of the northern 10 tribes, Ephraim’s name was often used as representative of the northern nation. This was an expression of God’s wrath of abandonment. When sinners reject Him and are bent on fulfilling their wicked purposes, God removes restraining grace and turns them over to the results of their own perverse choices. This kind of wrath is that in Rom. 1:18–32 (cf. Judg. 10:13; 2 Chr. 15:2; 24:20; Ps. 81:11, 12).

Hosea 5

5:1 Hosea addressed the priests, the people, and the royal family; the 3 imperatives demand attention. The religious and civil leaders had entrapped the people (cf. 6:9; 7:7). Mizpah…Tabor. Mizpah of Gilead, lying E of the Jordan (Judg. 10:17; 11:29), and Tabor, SW of the Sea of Galilee, were likely places for false worship.

5:5 pride of Israel testifies to his face. Israel’s pride in idolatry provided self-incrimination (cf. 7:10).

5:6, 7 Her religious sacrifices and monthly festivals no longer brought divine favor, only judgment. God “has withdrawn Himself from them.” See note on 4:17.

5:8 The enemy was already upon them and thus her watchmen were to sound the alarm (cf. Num. 10:9). Gibeah…Ramah. Located on Judah’s northern border with Israel. Beth Aven. (Bethel) situated in southern Israel (cf. 4:15). All three were strategic defense cities. Benjamin. Used to refer to the whole southern kingdom.

5:10 remove a landmark. Boundaries, marked by stones, could be easily moved at night. Moving them was tantamount to stealing land from a neighbor (cf. Deut. 19:14; 27:17; Prov. 22:28; 23:10). Worse, Israel’s leaders were moving spiritual lines established by God (cf. v. 11).

5:12 moth…rottenness. God will be destructive to Israel.

5:13 King Jareb. “Jareb” means “warrior” and refers to the king of Assyria, to whom Israel (cf. 2 Kin. 15:19, 20) and later Judah (cf. 2 Kin. 16:5–9) turned for help.

5:14, 15 Foreign assistance would be of no value, since the Lord was orchestrating punishment at the hands of the Assyrians. He would remove Himself “till they acknowledge their offense” and “seek My face” (cf. 3:5).

Hosea 6

6:1–3 Coming with the beginning of Christ’s millennial reign (cf. Zech. 12:10—13:1; Is. 43:1–6), Hosea records Israel’s future words of repentance (cf. 5:15).

6:2 After two days…On the third day. Not a reference to the resurrection of Christ (illness, not death, is in the context), but to the quickness of healing and restoration (cf. the quickness with which the dry bones of Ezek. 37 respond). Numbers are used similarly elsewhere (e.g., Job 5:19; Prov. 6:16; 30:15, 18; Amos 1:3).

6:4–7 Because Israel’s commitment to the Lord was fleeting and superficial, He had to send prophets with stern words (vv. 4, 5), calling for a covenantal loyalty befitting a marriage relationship (v. 6). But they violated the marriage vows (v. 7).

6:6 I desire mercy…not sacrifice. Cf. Matt. 9:13; 12:7.

6:7 men…covenant. A reference to the Mosaic Covenant (cf. 8:1; Ex. 19:5, 6).

6:11 Lest Judah feel smug at her neighbor’s demise, the prophet reminds them that they have a day of reckoning awaiting them (cf. Jer. 51:13; Joel 2:1–3).

Hosea 7

7:1 Samaria. As the capital, Samaria represents the northern kingdom.

7:4–7 The civil leaders’ evil lust burned so passionately all night, that the prophet repeatedly described it like a consuming oven (cf. vv. 4, 6, 7), so hot that the baker could forego stirring the fire during the entire night and still have adequate heat for baking the next morning.

7:7 All their kings have fallen. Four of Israel’s final 6 kings were murdered by usurpers.

7:8, 9 At Israel’s invitation, foreign nations made debilitating inroads into her national and religious life. This intrusion was making her like “a cake unturned,” burned on one side and raw on the other. Payment for this foreign assistance was “devouring her strength” (v. 9) and making her old and feeble without noticing it.

7:11, 12 Like a dove, reputed to lack good sense (cf. Matt. 10:16), so Israel had sought assistance from Egypt and Assyria, rather than from the Lord, who would ultimately trap her (cf. 8:9, 10).

7:13 redeemed them. From Egypt and their other enemies.

7:14 wailed upon their beds…assemble together. The former phrase may speak of appeals to pagan fertility gods upon beds of sacred prostitution, while the latter, if the marginal reading is correct, harkens to Elijah’s encounter with the prophets of Baal on Mt. Carmel (cf. 1 Kin. 18:28).

Hosea 8

8:1 like an eagle. Lit. a “vulture,” Assyria was ready to descend quickly upon Israel to devour her (cf. Deut. 28:49). transgressed My covenant. See note on 6:7.

8:2 we know You! Israel’s syncretistic worship wherein she practiced idolatry while crying out to God.

8:5 Your calf is rejected. Calf worship was the national religion of the northern kingdom (cf. 1 Kin. 12:25–33; Ex. 32).

8:7 sow the wind…whirlwind. This indicates the escalating uselessness of all their false religion.

8:9 they have gone up to Assyria. As the context notes, this is not a reference to the captivity, but to the alliance she made with Assyria. “Like a wild donkey,” Israel has stubbornly pursued foreign assistance rather than depending on the Lord.

8:12 Israel has been duly warned; she is without excuse (cf. 6:7; 8:1).

8:13 shall return to Egypt. Recalling the place of Israel’s former bondage, Hosea reminds them that Assyria will be their future “Egypt” (cf. 9:3; 11:5; Deut. 28:68). A few Judean refugees actually did go to Egypt (cf. 2 Kin. 25:26). Isaiah used “Sodom” in a similar representative fashion (Is. 1:9, 10).

8:14 Judah…fortified cities. Though less idolatrous than Israel, Judah showed lack of trust in God by trusting more in fortifications. Instead of drawing near to God, Judah multiplied human defenses (cf. Is. 22:8; Jer. 5:17).

Hosea 9

9:1–17 Hosea enumerates the features of the Lord’s banishment to Assyria: loss of joy (vv. 1, 2); exile (vv. 3–6); loss of spiritual discernment (vv. 7–9); declining birth rate (vv. 10–16); and abandonment by God (v. 17).

9:1, 2 threshing floor…winepress. These were the very places where sacred prostitution took place in an attempt to cause Baal to bring prosperity.

9:3 the LORD’s land. Cf. Lev. 25:23. Egypt. See note on 8:13 (cf. 11:5).

9:4 bread of mourners…defiled. Food eaten on the occasion of mourning was considered unclean, defiling anyone eating it (cf. Deut. 26:12–15).

9:6 Memphis. An ancient capital of Egypt known for its tombs and pyramids.

9:7, 8 The prophets were God’s inspired messengers and watchmen (cf. Ezek. 3:17; 33:1–7), yet Israel considered them fools and madmen.

9:9 Gibeah. Cf. 10:9. Israel’s sin is likened to the gross evil of the men of Gibeah, a reference to their heinous rape of the concubine (Judg. 19:22–25), an infamous and unforgettable crime (cf. Judg. 19:30).

9:10 grapes in the wilderness. A rare and refreshing find (cf. Deut. 32:10). Baal Peor. Prior to entering the Promised Land, Israel fell into worship of Baal at Baal Peor (Num. 25:3–18).

9:11–14 Reminiscent of the imprecatory psalms, Hosea prayed that God’s blessing would be withdrawn, in the figure of withholding children, the ultimate earthly blessing.

9:15 Gilgal. As a center of idol worship (cf. 4:15), the place was representative of Israel’s spiritual adultery; therefore He had rejected them from intimate fellowship.

9:17 wanderers. God promised global dispersion for disobedience (cf. Lev. 26:33; Deut. 28:64, 65).

Hosea 10

10:1 Agricultural prosperity had resulted in spiritual corruption (cf. Ezek. 16:10–19).

10:3, 4 The last 5 kings of Israel were usurpers. Impotent and unworthy of respect, they were incapable of enforcing the laws of the land.

10:5 the calf of Beth Aven. See notes on 4:15; 8:5.

10:8 Cover us…Fall on us. The captivity would be so severe that the people would pray for the mountains and hills to fall on them, similar to the last days (cf. Luke 23:30; Rev. 6:16).

10:10 two transgressions. Israel would receive a double portion of judgment for her multiplied iniquity (cf. Is. 40:2; Jer. 16:18).

10:11 a trained heifer that loves to thresh grain. This was a far easier work than plowing, since cattle were not bound together under a yoke, but tread on the grain singly and were free to eat some of it, as the law required that they be unmuzzled (Deut. 25:4; 1 Cor. 9:9).

10:14 Shalman plundered Beth Arbel. Shalman was probably Shalmaneser V, king of Assyria (727–722 B.C.), who played a role in Israel’s demise (cf. 2 Kin. 17:3–6). Although the location of Beth Arbel is uncertain, the memory of the heinous crimes committed there was vividly etched into their minds.

10:15 king. Hoshea, ca. 732–722 B.C.

Hosea 11

11:1 In tender words reminiscent of the Exodus from Egypt (cf. Ex. 4:22, 23), the Lord reassured Israel of His intense love for her. His compassion for her was aroused (cf. Is. 12:1; 40:1, 2; 49:13; Jer. 31:10–14; Zech. 1:12–17). See Matt. 2:15 for Matthew’s analogical use of this verse in relationship to Jesus Christ.

11:3, 4 The Lord’s endearing word pictures are reflected in Ezekiel’s touching descriptions of Israel’s early years (cf. Ezek. 16).

11:5 shall not return to…Egypt. See note on 8:13.

11:5–7 In spite of His tender care, Israel was ungrateful, demanding punishment (cf. Rom. 1:21).

11:7 backsliding. See note on Prov. 14:14.

11:8 Admah…Zeboiim. Because of the Lord’s great love for Ephraim, it was painful to punish her as He did these two cities, which were destroyed with Sodom and Gomorrah (cf. Gen. 10:19; 19:23–25; Deut. 29:23).

11:9 I will not again destroy Ephraim. The destruction referred to that inflicted by Assyrian King Tiglath-Pileser, who deprived Israel of Gilead, Galilee, and Naphtali (2 Kin. 15:29). Ultimately, it referred to the promise that after the long dispersion God would, in mercy, restore His people in the kingdom, never to be destroyed again.

11:10 will roar like a lion. Though the Lord would, as a lion, roar against Israel in judgment (cf. Amos 1:2), He would also roar for the purpose of calling, protecting, and blessing (cf. Joel 3:16). from the west. Returns from Assyrian and Babylonian captivities were from the E. This undoubtedly has reference to His return at the Second Advent to set up the millennial kingdom (cf. Is. 11:11, 12) when He calls Israel from their worldwide dispersion and reverses the judgment of 9:17.

Hosea 12

12:1 Israel’s attempted alliances with heathen neighbors were of no worth. This prophecy was delivered at about the time of Israel’s seeking the aid of the Egyptian king.

12:2 Jacob. Frequently used interchangeably with “Israel” (cf. 10:11; Gen. 32:28).

12:3–6 He exhorted them to follow their father Jacob’s persevering prayerfulness, which brought God’s favor on him. As God is unchanging, He would show the same favor to Jacob’s posterity as He did to Jacob, if, like him, they sought God.

12:7 Canaanite. Because the Canaanites were known as traders, the word came to be used synonymously with “merchant” (cf. Ezek. 16:29; 17:4; Zeph. 1:11). Though she denied it (v. 8), Israel had become materialistic, filled with greed, and fond of dishonest gain.

12:9 At the annual Feast of Tabernacles, also called “booths” (cf. Num. 29:12–38), Israel dwelt in tents to commemorate her 40 years of wilderness wanderings. In captivity, she would be forced to live in them permanently.

12:10 I have also spoken. Here is an aggravation of their guilt, that it was not through ignorance that they sinned, but in defiance of God’s revealed Word.

12:11 heaps in the furrows. As gathered and piled stones would dot a farmer’s field, so Israel multiplied her stone altars across the land. “Gilgal” means “a heap of stones,” so this is a play on words.

12:12–14 The reference to Jacob’s wanderings to Syria and Israel’s sojourn in Egypt should cause Ephraim to confess her pride, recognize her humble origins, and acknowledge that only by God’s gracious power were they made a nation.

Hosea 13

13:1 trembling. When Ephraim, the most powerful tribe, spoke early in Israel’s history, it was with authority and produced fear. he died. Because of his sins and in spite of being feared, Ephraim died, spiritually and now nationally.

13:2 kiss the calves! An act of devotion to their idols (cf. 1 Kin. 19:18).

13:4–6 Having entered into a marriage covenant with the LORD, Israel was to remain faithful to Him alone (cf. Ex. 20:2, 3); yet she forgot Him.

13:7, 8 The lion, leopard, and bear are all native to Israel. Her Protector would now become to her as a wild beast, tearing and devouring (cf. Lev. 26:21, 22; Deut. 32:24; Ezek. 14:21).

13:12 bound up…stored up. Israel’s sins are all well-documented and safely preserved for the day of reckoning (cf. 7:2; Deut. 32:34, 35; Job 14:17).

13:13 where children are born. This refers to the birth canal. Employing this figure of giving birth, the LORD likens Ephraim to an unwise child, unwilling to move through to birth. By long deferring a “new birth” with repentance, the nation was like a child remaining in the canal dangerously long and risking death (cf. 2 Kin. 19:3; Is. 37:3; 66:9).

13:14 Placing the strong affirmation of deliverance so abruptly after a denunciation intensified the wonder of His unrequited love (cf. 11:8, 9; Lev. 26:44). This can apply to God’s restoration of Israel from Assyria, and in future times from all the lands of the dispersion, preserving them and bringing them back to their land for the kingdom of Messiah (Ezek. 37). It also speaks of the time of personal resurrection as in Dan. 12:2, 3. Repentant Israelites will be restored to the land and even raised from death to glory. Paul uses this text in 1 Cor. 15:55 (quoting the LXX) to celebrate the future resurrection of the church. The Messiah’s great victory over death and the grave is the firstfruits of the full harvest to come, when all believers will likewise experience the power of His resurrection.

13:15 east wind. Refers to Assyria.

13:16 The shocking atrocities mentioned were in keeping with brutalities characteristic of the Assyrians (cf. 2 Kin. 17:5; Is. 13:6; Amos 1:13; Nah. 3:10).

Hosea 14

14:1, 2 Israel was invited to return, bringing words of repentance accompanied with obedience, repaying God’s gracious acceptance of them with “sacrifices of our lips.”

14:3 fatherless. God repeatedly demanded mercy for the orphan (cf. Ex. 22:22; Deut. 10:18); consequently, Israel could expect to receive His compassion (cf. Luke 15:17–20).

14:4–8 The ultimate fulfillment of these blessings must be millennial, since Israel has not repented and will not do so in the manner of vv. 2, 3 until the end of the Great Tribulation (cf. Zech. 12:10—13:1). The Lord’s love is beautifully presented in metaphors taken from the lily, the cedars of Lebanon, and the olive tree.

14:4 backsliding. See note on Prov. 14:14.

14:7 Their scent…like the wine of Lebanon. Their “scent” (lit. “remembrance”) denotes worldwide fame and admiration.

14:8 The LORD, not idols, will care for Israel. He, not Israel, is the tree providing shelter and prosperity, the “green cypress tree” from whom her fruitfulness would come.

14:9 Representative of the theme of the book, Hosea’s epilogue concludes the prophecy by presenting the reader with two ways of living (cf. Deut. 30:19, 20; Ps. 1). He appeals to all readers to be wise, to choose the Lord’s way, for His ways are right (cf. Ps. 107:43; Eccl. 12:13, 14).

Hosea 1

1:1 a 2 Chr. 26; Is. 1:1; Amos 1:1

1:1 b 2 Kin. 15:5, 7, 32–38; 2 Chr. 27; Mic. 1:1

1:1 c 2 Kin. 16:1–20; 2 Chr. 28

1:1 d 2 Kin. 18—20; 2 Chr. 29:1—32:33; Mic. 1:1

1:1 e 2 Kin. 13:13; 14:23–29; Amos 1:1

1:2 f Hos. 3:1

1:2 g Deut. 31:16; Judg. 2:17; Ps. 73:27; Jer. 2:13; Ezek. 16:1–59; 23:1–49

1:2 1 Spiritual adultery

1:4 h 2 Kin. 10:11

1:4 i 2 Kin. 15:8–10; 17:6, 23; 18:11

1:5 j 2 Kin. 15:29

1:6 k 2 Kin. 17:6

1:6 2 Lit. No-Mercy

1:6 3 Or That I may forgive them at all

1:7 l 2 Kin. 19:29–35; Is. 30:18; 37:36, 37

1:7 m Ps. 44:3–7; (Zech. 4:6)

1:9 4 Lit. Not-My-People

1:10 n Gen. 22:17; 32:12; Jer. 33:22

1:10 o 1 Pet. 2:10

1:10 p Rom. 9:26

1:10 q Is. 63:16; 64:8; (John 1:12)

1:10 5 Heb. lo-ammi, v. 9

1:11 r Is. 11:11–13; Jer. 3:18; 50:4; (Ezek. 34:23; 37:15–28)

Hosea 2

2:1 1 Heb. Ammi, Hos. 1:9, 10

2:1 2 Heb. Ruhamah, Hos. 1:6

2:2 a Is. 50:1

2:2 b Ezek. 16:25

2:2 3 Or Contend with

2:2 4 Or contend

2:3 c Jer. 13:22, 26; Ezek. 16:37–39

2:3 d Ezek. 16:4–7, 22

2:3 e Jer. 14:3; Amos 8:11–13

2:4 f John 8:41

2:5 g Ezek. 23:5; Hos. 2:8, 12

2:6 h Job 19:8; Lam. 3:7, 9

2:6 5 Lit. wall up her wall

2:7 i Luke 15:17, 18

2:7 j Is. 54:5–8; Jer. 2:2; 3:1; Ezek. 16:8; 23:4

2:7 6 Or pursue

2:8 k Is. 1:3; Ezek. 16:19

2:10 l Ezek. 16:37

2:11 m Jer. 7:34; 16:9; Hos. 3:4; Amos 5:21; 8:10

2:14 7 Lit. to her heart

2:15 n Josh. 7:26

2:15 o Jer. 2:1–3; Ezek. 16:8–14

2:15 p Ex. 15:1

2:16 8 Heb. Ishi

2:16 9 Heb. Baali

2:17 q Ex. 23:13; Josh. 23:7; Ps. 16:4

2:18 r Job 5:23; Is. 11:6–9; Ezek. 34:25

2:18 s Is. 2:4; Ezek. 39:1–10

2:18 t Lev. 26:5; Is. 32:18; Jer. 23:6; Ezek. 34:25

2:20 u (Jer. 31:33, 34); Hos. 6:6; 13:4; (John 17:3)

2:21 v Is. 55:10; Zech. 8:12; (Mal. 3:10, 11)

2:22 10 Lit. God Will Sow

2:23 w Jer. 31:27; Amos 9:15

2:23 x Hos. 1:6

2:23 y Hos. 1:10; Zech. 13:9; Rom. 9:25, 26; (Eph. 2:11–22); 1 Pet. 2:10

2:23 11 Heb. lo-ruhamah

2:23 12 Heb. lo-ammi

2:23 13 Heb. ammi

Hosea 3

3:1 a Jer. 3:20

3:1 1 Lit. friend or husband

3:3 b Deut. 21:13

3:4 c Hos. 10:3

3:4 d Ex. 28:4–12; 1 Sam. 23:9–12

3:4 e Gen. 31:19, 34; Judg. 17:5; 18:14, 17; (1 Sam. 15:23)

3:5 f Jer. 50:4

3:5 g Jer. 30:9; Ezek. 34:24

3:5 h (Is. 2:2, 3); Jer. 31:9

Hosea 4

4:1 a Is. 1:18; Hos. 12:2; Mic. 6:2

4:1 b Jer. 4:22

4:1 1 A legal complaint

4:2 2 Lit. touching

4:3 c Is. 24:4; 33:9; Jer. 4:28; 12:4; Amos 5:16; 8:8

4:3 d Zeph. 1:3

4:4 e Deut. 17:12

4:5 f Jer. 15:8; Hos. 2:2, 5

4:6 g Is. 5:13

4:6 h Ezek. 22:26

4:7 i 1 Sam. 2:30; Mal. 2:9

4:7 3 So with MT, LXX, Vg.; scribal tradition, Syr., Tg. They will change

4:7 4 So with MT, LXX, Syr., Tg., Vg.; scribal tradition My glory

4:8 5 Desires

4:9 j Is. 24:2; Jer. 5:30, 31; 2 Tim. 4:3, 4

4:9 6 repay

4:10 k Lev. 26:26; Is. 65:13; Mic. 6:14; Hag. 1:6

4:11 l Prov. 20:1; Is. 5:12; 28:7

4:12 m Jer. 2:27

4:12 n Is. 44:19, 20

4:12 7 Diviner’s rod

4:13 o Is. 1:29; 57:5, 7; Jer. 2:20; Ezek. 6:13; 20:28

4:13 p Amos 7:17; (Rom. 1:28–32)

4:14 q Deut. 23:18

4:15 r Hos. 9:15; 12:11

4:15 s 1 Kin. 12:29; Josh. 7:2; Hos. 10:8

4:15 t Jer. 5:2; 44:26; Amos 8:14

4:15 8 Lit. House of Idolatry or Wickedness

4:16 u Jer. 3:6; 7:24; 8:5; Zech. 7:11

4:16 9 Lit. a large place

4:17 v Matt. 15:14

4:18 w Mic. 3:11

4:18 10 Or has turned aside

4:18 11 Lit. shields

4:18 12 Heb. difficult; a Jewish tradition shamefully love, ‘Give!’

4:19 x Jer. 51:1

4:19 y Is. 1:29

Hosea 5

5:1 a Hos. 6:9

5:1 1 Or to you

5:2 b Is. 29:15; Hos. 4:2; 6:9

5:3 c Amos 3:2; 5:12

5:3 d Hos. 4:17

5:4 e Hos. 4:12

5:4 2 Or Their deeds will not allow them to turn

5:5 f Hos. 7:10

5:6 g Prov. 1:28; Is. 1:15; Jer. 11:11; Ezek. 8:18; Mic. 3:4; John 7:34

5:7 h Is. 48:8; Jer. 3:20; Hos. 6:7

5:7 3 Lit. strange

5:8 i Hos. 8:1; Joel 2:1

5:8 j Is. 10:30

5:8 k Josh. 7:2

5:10 l Deut. 19:14; 27:17

5:11 m Deut. 28:33

5:11 n Mic. 6:16

5:12 o Prov. 12:4

5:13 p Jer. 30:12–15

5:13 q 2 Kin. 15:19; Hos. 7:11; 10:6

5:14 r Ps. 7:2; Lam. 3:10; Hos. 13:7, 8

5:14 s Ps. 50:22

5:15 4 Lit. become guilty or bear punishment

Hosea 6

6:1 a Is. 1:18; Acts 10:43

6:1 b Deut. 32:39; Hos. 5:14

6:1 c Jer. 30:17; Hos. 14:4

6:1 1 Bandage

6:2 d Luke 24:46; Acts 10:40; (1 Cor. 15:4)

6:3 e Is. 54:13

6:3 f 2 Sam. 23:4

6:3 g Ps. 72:6; Joel 2:23

6:3 h Job 29:23

6:5 i (Jer. 23:29)

6:5 2 Or the judgments on you

6:6 j Matt. 9:13; 12:7

6:6 k Is. 1:12, 13; (Mic. 6:6–8)

6:6 l (John 17:3)

6:6 3 Or faithfulness or loyalty

6:7 4 Or Adam

6:8 m Hos. 12:11

6:8 5 Lit. foot-tracked

6:9 n Hos. 5:1

6:9 o Jer. 7:9, 10; Hos. 4:2

6:9 p Ezek. 22:9; 23:27; Hos. 2:10

6:10 6 Spiritual adultery

Hosea 7

7:1 a Ezek. 23:4–8; Hos. 5:1

7:1 1 plunders

7:2 b Ps. 25:7; Jer. 14:10; 17:1; Hos. 8:13; 9:9; Amos 8:7

7:2 2 Lit. do not say to

7:3 c Hos. 1:1

7:3 d Mic. 7:3; (Rom. 1:32)

7:4 e Jer. 9:2; 23:10

7:5 f Is. 28:1, 7

7:5 3 Lit. with the heat of

7:6 4 So with MT, Vg.; Syr., Tg. Their anger; LXX Ephraim

7:7 g Is. 64:7

7:8 h Ps. 106:35

7:9 i Is. 1:7; 42:25; Hos. 8:7

7:10 j Hos. 5:5

7:10 k Is. 9:13

7:11 l Hos. 11:11

7:11 m Is. 30:3

7:11 n Hos. 5:13; 8:9

7:11 5 Lit. heart

7:12 o Ezek. 12:13

7:12 p Lev. 26:14; Deut. 28:15; 2 Kin. 17:13

7:13 q Ex. 18:8; Mic. 6:4

7:14 r Job 35:9, 10; Ps. 78:36; Jer. 3:10; Zech. 7:5

7:14 s Judg. 9:27; Amos 2:8

7:14 6 So with MT, Tg.; Vg. thought upon; LXX slashed themselves for (cf. 1 Kin. 18:28)

7:14 7 So with MT, Syr., Tg.; LXX omits They rebel against Me; Vg. They departed from Me

7:16 t Ps. 78:57

7:16 u Ps. 73:9; Dan. 7:25; Mal. 3:13, 14

7:16 v Deut. 28:68; Ezek. 23:32; Hos. 8:13; 9:3

7:16 8 Or upward

Hosea 8

8:1 a Deut. 28:49; Jer. 4:13

8:1 1 ram’s horn, Heb. shophar

8:2 b Ps. 78:34; Hos. 5:15; 7:14

8:2 c Titus 1:16

8:4 d 1 Kin. 12:20; 2 Kin. 15:23, 25; Hos. 13:10, 11

8:5 e Ps. 19:13; Jer. 13:27

8:5 2 Golden calf image

8:5 3 Or has rejected you

8:6 f Is. 40:19

8:7 g Prov. 22:8

8:7 h Hos. 7:9

8:8 i 2 Kin. 17:6; Jer. 51:34

8:8 j Jer. 22:28; 25:34

8:9 k Hos. 7:11; 12:1; Jer. 2:24

8:9 l Ezek. 16:33, 34

8:10 m Ezek. 16:37; 22:20

8:10 n Is. 10:8; Ezek. 26:7; Dan. 2:37

8:10 4 Or begin to diminish

8:10 5 Or oracle or proclamation

8:12 o (Deut. 4:6–8); Ps. 119:18; 147:19, 20

8:13 p Zech. 7:6

8:13 q Jer. 14:10; Hos. 6:6; 9:4; 1 Cor. 4:5

8:13 r Hos. 9:9; Amos 8:7; Luke 12:2

8:14 s Deut. 32:18; (Hos. 2:13; 4:6; 13:6)

8:14 t Is. 29:23

8:14 u Num. 32:17; 2 Kin. 18:13

8:14 v Jer. 17:27

8:14 6 Or palaces

8:14 7 Or citadels

Hosea 9

9:1 a Is. 22:12, 13; Hos. 10:5

9:1 b Jer. 44:17

9:3 c (Lev. 25:23); Jer. 2:7

9:3 d Hos. 7:16; 8:13

9:3 e Ezek. 4:13

9:4 f Jer. 6:20

9:4 g Hos. 8:13; Amos 5:22

9:6 h Is. 5:6; 7:23; Hos. 10:8

9:7 i Is. 10:3; Jer. 10:15; Mic. 7:4; Luke 21:22

9:7 j Lam. 2:14; (Ezek. 13:3, 10)

9:7 k Mic. 2:11

9:8 l Jer. 6:17; 31:6; Ezek. 3:17; 33:7

9:8 1 One who catches birds in a trap or snare

9:9 m Hos. 10:9

9:9 n Judg. 19:22

9:10 o Jer. 2:2

9:10 p Is. 28:4; Mic. 7:1

9:10 q Num. 25:3; Ps. 106:28

9:10 r Ps. 81:12

9:10 2 Or dedicated

9:12 s Deut. 31:17; Hos. 7:13

9:13 t Ezek. 26—28

9:14 u Luke 23:29

9:15 v Hos. 4:15; 12:11

9:15 w Is. 1:23; Hos. 5:2

9:16 x Hos. 5:11

9:17 y 2 Kin. 17:20; (Zech. 10:6)

9:17 z Lev. 26:33

Hosea 10

10:1 a Nah. 2:2

10:1 b Jer. 2:28; Hos. 8:11; 12:11

10:2 c 1 Kin. 18:21; Zeph. 1:5; (Matt. 6:24)

10:2 1 Divided in loyalty

10:4 d Deut. 31:16, 17; 2 Kin. 17:3, 4; Amos 5:7

10:5 e 1 Kin. 12:28, 29; Hos. 8:5, 6; 13:2

10:5 f Hos. 9:11

10:5 2 Lit. calves, images

10:5 3 idolatrous priests

10:6 g Hos. 5:13

10:8 h Hos. 4:15

10:8 i Deut. 9:21; 1 Kin. 13:34

10:8 j Is. 2:19; Luke 23:30; Rev. 6:16

10:8 4 Lit. Idolatry or Wickedness

10:9 k Hos. 9:9

10:9 l Judg. 20

10:9 5 So with many Heb. mss., LXX, Vg.; MT unruliness

10:9 6 Or overcome

10:10 m Jer. 16:16

10:10 7 Or in their two habitations

10:11 n (Jer. 50:11; Hos. 4:16; Mic. 4:13)

10:11 8 Lit. to ride

10:12 o Jer. 4:3

10:12 p Hos. 6:3

10:13 q (Job 4:8; Prov. 22:8; Gal. 6:7, 8)

Hosea 11

11:1 a Matt. 2:15

11:1 b Ex. 4:22, 23

11:1 1 Or youth

11:2 c 2 Kin. 17:13–15

11:2 2 So with MT, Vg.; LXX Just as I called them; Tg. interprets as I sent prophets to a thousand of them.

11:2 3 So with MT, Tg., Vg.; LXX from My face

11:3 d Deut. 1:31; 32:10, 11

11:3 e Ex. 15:26

11:3 4 Some Heb. mss., LXX, Syr., Vg. My arms

11:4 f Lev. 26:13

11:4 g Ex. 16:32; Ps. 78:25

11:4 5 Lit. cords of a man

11:4 6 Lit. jaws

11:7 h Jer. 3:6, 7; 8:5

11:7 7 The prophets

11:7 8 Or upward

11:8 i Jer. 9:7

11:8 j Gen. 14:8; 19:24, 25; Deut. 29:23

11:8 9 Lit. turns over

11:9 k Num. 23:19

11:9 10 Or enter a city

11:10 l Is. 31:4; (Joel 3:16); Amos 1:2

11:11 m Is. 11:11; 60:8; Hos. 7:11

11:11 n Ezek. 28:25, 26; 34:27, 28

11:12 11 Or holy ones

Hosea 12

12:1 a Job 15:2, 3; Hos. 8:7

12:1 b 2 Kin. 17:4; Hos. 8:9

12:1 c Is. 30:6

12:1 1 ruin

12:1 2 Or treaty

12:2 d Hos. 4:1; Mic. 6:2

12:2 3 A legal complaint

12:3 e Gen. 25:26

12:3 f Gen. 32:24–28

12:4 g (Gen. 28:12–19; 35:9–15)

12:5 h Ex. 3:15

12:6 i Hos. 14:1; Mic. 6:8

12:7 j Prov. 11:1; Amos 8:5; Mic. 6:11

12:7 4 Or merchant

12:8 k Ps. 62:10; Hos. 13:6; Rev. 3:17

12:9 l Lev. 23:42

12:10 m 2 Kin. 17:13; Jer. 7:25

12:10 5 Or parables

12:10 6 Lit. by the hand

12:11 n Hos. 6:8

12:11 o Hos. 9:15

12:11 7 worthless

12:12 p Gen. 28:5; Deut. 26:5

12:12 q Gen. 29:20, 28

12:13 r Ex. 12:50, 51; 13:3; Ps. 77:20; Is. 63:11, 12; Mic. 6:4

12:14 s Ezek. 18:10–13

12:14 t Dan. 11:18; Mic. 6:16

Hosea 13

13:2 1 Or those who offer human sacrifice

13:2 2 Worship with kisses

13:3 a Ps. 1:4; Is. 17:13; Dan. 2:35

13:4 b Is. 43:11

13:4 c Is. 43:11; 45:21, 22; (1 Tim. 2:5)

13:5 d Deut. 2:7; 32:10

13:5 e Deut. 8:15

13:5 3 Cared for you

13:5 4 Lit. droughts

13:6 f Deut. 8:12, 14; 32:13–15; Jer. 5:7

13:7 g Lam. 3:10; Hos. 5:14

13:7 h Jer. 5:6

13:8 i 2 Sam. 17:8; Prov. 17:12

13:8 5 Lit. beast of the field

13:9 6 Lit. it or he destroyed you

13:9 7 Lit. in your help

13:10 j Deut. 32:38

13:10 k 1 Sam. 8:5, 6

13:10 8 LXX, Syr., Tg., Vg. Where is your king?

13:11 l 1 Sam. 8:7; 10:17–24

13:12 m Deut. 32:34, 35; Job 14:17; (Rom. 2:5)

13:13 n Is. 13:8; Mic. 4:9, 10

13:14 o (1 Cor. 15:54, 55)

13:14 p Jer. 15:6

13:14 9 Lit. hand

13:14 10 Or Sheol

13:14 11 LXX where is your punishment?

13:14 12 Or Sheol

13:14 13 LXX where is your sting?

13:15 q Gen. 41:6; Jer. 4:11, 12; Ezek. 17:10; 19:12

13:16 r 2 Kin. 18:12

13:16 s 2 Kin. 15:16

13:16 14 LXX shall be disfigured

Hosea 14

14:1 a Hos. 12:6; (Joel 2:13)

14:2 b (Ps. 51:16, 17; Hos. 6:6; Heb. 13:15)

14:2 1 Lit. bull calves; LXX fruit

14:3 c Hos. 7:11; 10:13; 12:1

14:3 d (Ps. 33:17); Is. 31:1

14:3 e Ps. 10:14; 68:5

14:4 f Jer. 14:7

14:4 g (Eph. 1:6)

14:5 h Job 29:19; Prov. 19:12; Is. 26:19

14:5 2 Lit. bud or sprout

14:5 3 Lit. strike

14:6 i Ps. 52:8; 128:3

14:6 j Gen. 27:27

14:6 4 Lit. go

14:7 k Dan. 4:12

14:7 5 Lit. bud or sprout

14:7 6 Lit. remembrance

14:8 l (John 15:4)

14:9 m (Ps. 111:7, 8; Prov. 10:29); Zeph. 3:5

Introduction to Joel

Title

The Greek Septuagint (LXX) and Latin Vulgate (Vg.) versions follow the Hebrew Masoretic Text (MT), titling this book after Joel the prophet, the recipient of the message from God (1:1). The name means “the LORD is God” and refers to at least a dozen men in the OT. Joel is referred to only once in the NT (Acts 2:16-21).

Author and Date

The author identified himself only as “Joel the son of Pethuel” (1:1). The prophecy provides little else about the man. Even the name of his father is not mentioned elsewhere in the OT. Although he displayed a profound zeal for the temple sacrifices (1:9; 2:13-16), his familiarity with pastoral and agricultural life and his separation from the priests (1:13, 14; 2:17) suggest he was not a Levite. Extrabiblical tradition records that he was from the tribe of Reuben, from the town of Bethom or Bethharam, located NE of the Dead Sea on the border of Reuben and Gad. The context of the prophecy, however, hints that he was a Judean from the Jerusalem vicinity, since the tone of a stranger is absent.

Dating the book relies solely on canonical position, historical allusions, and linguistic elements. Because of: 1) the lack of any mention of later world powers (Assyria, Babylon, or Persia); 2) the fact that Joel’s style is like that of Hosea and Amos rather than of the post-Exilic prophets; and 3) the verbal parallels with other early prophets (Joel 3:16/Amos 1:2; Joel 3:18/Amos 9:13), a late ninth century B.C. date, during the reign of Joash (ca. 835–796 B.C.), seems most convincing. Nevertheless, while the date of the book cannot be known with certainty, the impact on its interpretation is minimal. The message of Joel is timeless, forming doctrine which could be repeated and applied in any age.

Background and Setting

Tyre, Sidon, and Philistia had made frequent military incursions into Israel (3:2ff.). An extended drought and massive invasion of locusts had stripped every green thing from the Land and brought severe economic devastation (1:7-20), leaving the southern kingdom weak. This physical disaster gives Joel the illustration for God’s judgment. As the locusts were a judgment on sin, God’s future judgments during the Day of the LORD will far exceed them. In that day, God will judge His enemies and bless the faithful. No mention is made of specific sins, nor is Judah rebuked for idolatry. Yet, possibly due to a calloused indifference, the prophet calls them to a bona fide repentance, admonishing them to “rend your heart, and not your garments” (2:13).

Historical and Theological Themes

The theme of Joel is the Day of the LORD. It permeates all parts of Joel’s message, making it the most sustained treatment in the entire OT (1:15; 2:1; 2:11; 2:31; 3:14). The phrase is employed 19 times by 8 different OT authors (Is. 2:12; 13:6, 9; Ezek. 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18 [2x],20; Obad. 15; Zeph. 1:7, 14 [2x]; Zech. 14:1; Mal. 4:5). The phrase does not have reference to a chronological time period, but to a general period of wrath and judgment uniquely belonging to the LORD. It is exclusively the day which unveils His character—mighty, powerful, and holy, thus terrifying His enemies. The Day of the LORD does not always refer to an eschatological event; on occasion it has a near historical fulfillment, as seen in Ezek. 13:5, where it speaks of the Babylonian conquest and destruction of Jerusalem. As is common in prophecy, the near fulfillment is a historic event upon which to comprehend the more distant, eschatological fulfillment.

The Day of the Lord is frequently associated with seismic disturbances (e.g., 2:1-11; 2:31; 3:16), violent weather (Ezek. 13:5ff.), clouds and thick darkness (e.g., 2:2; Zeph. 1:7ff.), cosmic upheaval (2:3, 30), and as a “great and very terrible” (2:11) day that would “come as destruction from the Almighty” (1:15). The latter half of Joel depicts time immediately prior to and subsequent to the Day of the Lord in terms of promise and hope. There will be a pouring out of the Spirit on all flesh, accompanied by prophetic utterances, dreams, visions (2:28, 29), as well as the coming of Elijah, an epiphany bringing restoration and hope (Mal. 4:5, 6). As a result of the Day of the Lord there will be physical blessings, fruitfulness, and prosperity (2:21ff.; 3:16-21). It is a day when judgment is poured out on sinners that subsequently leads to blessings on the penitent, and reaffirmation of God’s covenant with His people. See note on 1 Thess. 5:2.

Interpretive Challenges

It is preferable to view chap. 1 as describing an actual invasion of locusts that devastated the Land. In chap. 2, a new level of description meets the interpreter. Here the prophet is projecting something beyond the locust plague of chap. 1, elevating the level of description to new heights, with increased intensity that is focused on the plague and the immediate necessity for true repentance. The prophet’s choice of similes, such as “like the appearance of horses” (2:4) and “like mighty men” (2:7), suggests that he is still using the actual locusts to illustrate an invasion which can only be the massive overtaking of the final Day of the LORD.

A second issue confronting the interpreter is Peter’s quotation from Joel 2:28–32 in Acts 2:16–21. Some have viewed the phenomena of Acts 2 and the destruction of Jerusalem in A.D. 70 as the fulfillment of the Joel passage, while others have reserved its fulfillment to the final Day of the LORD only—but clearly Joel is referring to the final terrible Day of the LORD. The pouring out of the Holy Spirit at Pentecost was not a fulfillment, but a preview and sample of the Spirit’s power and work to be released fully and finally in the Messiah’s kingdom after the Day of the LORD. See note on Acts 2:16–21.

Outline

Following 1:1, the contents of the book are arranged under 3 basic categories. In the first section (1:2–20) the prophet describes the contemporary Day of the LORD. The land is suffering massive devastation caused by a locust plague and drought. The details of the calamity (1:2–12) are followed by a summons to communal penitence and reformation (1:13–20).

The second section (2:1-17) provides a transition from the historical plague of locusts described in chap. 1 to the eschatological Day of the LORD in 2:18-3:21. Employing the contemporary infestation of locusts as a backdrop, the prophet, with an increased level of intensity, paints a vivid and forceful picture of the impending visitation of the LORD (2:1-11) and, with powerful and explicit terminology, tenaciously renews the appeal for repentance (2:12-17).

In the third section (2:18—3:21), the LORD speaks directly, assuring His people of His presence among them (2:27; 3:17, 21). This portion of the book assumes that the repentance solicited (2:12–17) had occurred and describes the Lord’s zealous response (2:18, 19a) to their prayer. Joel 2:18–20 forms the transition in the message from lamentation and woe to divine assurances of God’s presence and the reversal of the calamities, with 2:19b, 20 introducing the essence and nature of that reversal. The LORD then gives 3 promises to assure the penitents of His presence: material restoration through the divine healing of their land (2:21–27), spiritual restoration through the divine outpouring of His Spirit (2:28–32), and national restoration through the divine judgment on the unrighteous (3:1–21).

I. Day of the LORD Experienced: Historical (1:1-20)

A. Source of the Message (1:1)

B. Command to Contemplate the Devastation (1:2-4)

C. Completeness of the Devastation (1:5-12)

D. Call to Repent in Light of the Devastation (1:13-20)

II. Day of the LORD Illustrated: Transitional (2:1-17)

A. Alarm Sounds (2:1)

B. Army Invades (2:2-11)

C. Admonition to Repent (2:12-17)

III. Day of the LORD Described: Eschatological (2:18-3:21)

A. Introduction (2:18-20)

B. Material Restoration (2:21-27)

C. Spiritual Restoration (2:28-32)

D. National Restoration (3:1-21)

The Book of

JOEL

Joel 1

The Locust Plague in Judah

1The word of the LORD that came to aJoel the son of Pethuel.

The Land Laid Waste

(Ex. 10:1–20)

2Hear this, you elders,

And give ear, all you inhabitants of the land!

b Has anything like this happened in your days,

Or even in the days of your fathers?

3c Tell your children about it,

Let your children tell their children,

And their children another generation.

4d What the chewing 1locust left, the eswarming locust has eaten;

What the swarming locust left, the crawling locust has eaten;

And what the crawling locust left, the consuming locust has eaten.

5Awake, you fdrunkards, and weep;

And wail, all you drinkers of wine,

Because of the new wine,

g For it has been cut off from your mouth.

6For ha nation has come up against My land,

Strong, and without number;

i His teeth are the teeth of a lion,

And he has the fangs of a 2fierce lion.

7He has jlaid waste My vine,

And 3ruined My fig tree;

He has stripped it bare and thrown it away;

Its branches are made white.

8k Lament like a virgin girded with sackcloth

For lthe husband of her youth.

9m The grain offering and the drink offering

Have been cut off from the house of the LORD;

The priests nmourn, who minister to the LORD.

10The field is wasted,

o The land mourns;

For the grain is ruined,

p The new wine is dried up,

The oil fails.

11q Be ashamed, you farmers,

Wail, you vinedressers,

For the wheat and the barley;

Because the harvest of the field has perished.

12r The vine has dried up,

And the fig tree has withered;

The pomegranate tree,

The palm tree also,

And the apple tree—

All the trees of the field are withered;

Surely sjoy has withered away from the sons of men. Day of the Lord

Mourning for the Land

13t Gird yourselves and lament, you priests;

Wail, you who minister before the altar;

Come, lie all night in sackcloth,

You who minister to my God;

For the grain offering and the drink offering

Are withheld from the house of your God.

14u Consecrate a fast,

Call va sacred assembly;

Gather the elders

And wall the inhabitants of the land

Into the house of the LORD your God,

And cry out to the LORD.

15x Alas for the day!

For ythe day of the LORD is at hand;

It shall come as destruction from the Almighty.

16Is not the food zcut off before our eyes,

a Joy and gladness from the house of our God?

17The seed shrivels under the clods,

Storehouses are in shambles;

Barns are broken down,

For the grain has withered.

18How bthe animals groan!

The herds of cattle are restless,

Because they have no pasture;

Even the flocks of sheep 4suffer punishment.

19O LORD, cto You I cry out;

For dfire has devoured the 5open pastures,

And a flame has burned all the trees of the field.

20The beasts of the field also ecry out to You,

For fthe water brooks are dried up,

And fire has devoured the 6open pastures.

Joel 2

The Day of the LORD

1Blow athe 1trumpet in Zion,

And bsound an alarm in My holy mountain!

Let all the inhabitants of the land tremble;

For cthe day of the LORD is coming,

For it is at hand:

2d A day of darkness and gloominess,

A day of clouds and thick darkness,

Like the morning clouds spread over the mountains.

e A people come, great and strong,

f The like of whom has never been;

Nor will there ever be any such after them,

Even for many successive generations.

3A fire devours before them,

And behind them a flame burns;

The land is like gthe Garden of Eden before them,

h And behind them a desolate wilderness;

Surely nothing shall escape them.

4i Their appearance is like the appearance of horses;

And like 2swift steeds, so they run.

5j With a noise like chariots

Over mountaintops they leap,

Like the noise of a flaming fire that devours the stubble,

Like a strong people set in battle array.

6Before them the people writhe in pain;

k All faces 3are drained of color.

7They run like mighty men,

They climb the wall like men of war;

Every one marches in formation,

And they do not break lranks.

8They do not push one another;

Every one marches in his own 4column.

Though they lunge between the weapons,

They are not 5cut down.

9They run to and fro in the city,

They run on the wall;

They climb into the houses,

They menter at the windows nlike a thief.

10o The earth quakes before them,

The heavens tremble;

p The sun and moon grow dark,

And the stars diminish their brightness.

11q The LORD gives voice before His army,

For His camp is very great;

r For strong is the One who executes His word.

For the sday of the LORD is great and very terrible;

t Who can endure it?

A Call to Repentance

12“Now, therefore,” says the LORD,

u“Turn to Me with all your heart,

With fasting, with weeping, and with mourning.”

13So vrend your heart, and not wyour garments;

Return to the LORD your God,

For He is xgracious and merciful,

Slow to anger, and of great kindness;

And He relents from doing harm.

14y Who knows if He will turn and relent,

And leave za blessing behind Him—

a A grain offering and a drink offering

For the LORD your God?

15b Blow the 6trumpet in Zion,

c Consecrate a fast,

Call a sacred assembly;

16Gather the people,

d Sanctify the congregation,

Assemble the elders,

Gather the children and nursing babes;

e Let the bridegroom go out from his chamber,

And the bride from her dressing room.

17Let the priests, who minister to the LORD,

Weep fbetween the porch and the altar;

Let them say, g“Spare Your people, O LORD,

And do not give Your heritage to reproach,

That the nations should 7rule over them.

h Why should they say among the peoples,

‘Where is their God?’ ”

The Land Refreshed

(Acts 2:17)

18Then the LORD will ibe zealous for His land,

And pity His people.

19The LORD will answer and say to His people,

“Behold, I will send you jgrain and new wine and oil,

And you will be satisfied by them;

I will no longer make you a reproach among the nations.

20“But kI will remove far from you lthe northern army,

And will drive him away into a barren and desolate land,

With his face toward the eastern sea

And his back mtoward the western sea;

His stench will come up,

And his foul odor will rise,

Because he has done 8monstrous things.”

21Fear not, O land;

Be glad and rejoice,

For the LORD has done 9marvelous things!

22Do not be afraid, you beasts of the field;

For nthe open pastures are springing up,

And the tree bears its fruit;

The fig tree and the vine yield their strength.

23Be glad then, you children of Zion,

And orejoice in the LORD your God;

For He has given you the 10former rain faithfully,

And He pwill cause the rain to come down for you—

The former rain,

And the latter rain in the first month.

24The threshing floors shall be full of wheat,

And the vats shall overflow with new wine and oil.

25“So I will restore to you the years qthat the swarming 11locust has eaten,

The crawling locust,

The consuming locust,

And the chewing locust,

My great army which I sent among you.

26You shall reat in plenty and be satisfied,

And praise the name of the LORD your God,

Who has dealt wondrously with you;

And My people shall never be put to sshame.

27Then you shall know that I am tin the midst of Israel:

u I am the LORD your God

And there is no other.

My people shall never be put to shame.

God’s Spirit Poured Out

28“Andv it shall come to pass afterward

That wI will pour out My Spirit on all flesh;

x Your sons and your ydaughters shall prophesy,

Your old men shall dream dreams,

Your young men shall see visions.

29And also on My zmenservants and on My maidservants

I will pour out My Spirit in those days.

30“And aI will show wonders in the heavens and in the earth:

Blood and fire and pillars of smoke.

31b The sun shall be turned into darkness,

And the moon into blood,

c Before the coming of the great and awesome day of the LORD.

32And it shall come to pass

That dwhoever calls on the name of the LORD

Shall be 12saved.

For ein Mount Zion and in Jerusalem there shall be 13deliverance,

As the LORD has said,

Among fthe remnant whom the LORD calls.

Joel 3

God Judges the Nations

1“For behold, ain those days and at that time,

When I bring back the captives of Judah and Jerusalem,

2b I will also gather all nations,

And bring them down to the Valley of Jehoshaphat;

And I cwill enter into judgment with them there

On account of My people, My heritage Israel,

Whom they have scattered among the nations;

They have also divided up My land.

3They have dcast lots for My people,

Have given a boy as payment for a harlot,

And sold a girl for wine, that they may drink.

4“Indeed, what have you to do with Me,

e O Tyre and Sidon, and all the coasts of Philistia?

Will you 1retaliate against Me?

But if you 2retaliate against Me,

Swiftly and speedily I will return your 3retaliation upon your own head;

5Because you have taken My silver and My gold,

And have carried into your temples My 4prized possessions.

6Also the people of Judah and the people of Jerusalem

You have sold to the Greeks,

That you may remove them far from their borders.

7“Behold, fI will raise them

Out of the place to which you have sold them,

And will return your 5retaliation upon your own head.

8I will sell your sons and your daughters

Into the hand of the people of Judah,

And they will sell them to the gSabeans,6

To a people hfar off;

For the LORD has spoken.”

9i Proclaim this among the nations:

“Prepare for war!

Wake up the mighty men,

Let all the men of war draw near,

Let them come up.

10j Beat your plowshares into swords

And your 7pruning hooks into spears;

k Let the weak say, ‘I am strong.’ ”

11Assemble and come, all you nations,

And gather together all around.

Cause lYour mighty ones to go down there, O LORD.

12“Let the nations be wakened, and come up to the Valley of Jehoshaphat;

For there I will sit to mjudge all the surrounding nations.

13n Put in the sickle, for othe harvest is ripe.

Come, go down;

For the pwinepress is full,

The vats overflow—

For their wickedness is great.”

14Multitudes, multitudes in the valley of decision!

For qthe day of the LORD is near in the valley of decision.

15The sun and moon will grow dark,

And the stars will diminish their brightness.

16The LORD also will roar from Zion,

And utter His voice from Jerusalem;

The heavens and earth will shake;

r But the LORD will be a shelter for His people,

And the strength of the children of Israel.

17“So you shall know that I am the LORD your God,

Dwelling in Zion My sholy mountain.

Then Jerusalem shall be holy,

And no aliens shall ever pass through her again.”

God Blesses His People

18And it will come to pass in that day

That the mountains shall drip with new wine,

The hills shall flow with milk,

And all the brooks of Judah shall be flooded with water;

A tfountain shall flow from the house of the LORD

And water the Valley of 8Acacias.

19“Egypt shall be a desolation,

And Edom a desolate wilderness,

Because of violence against the people of Judah,

For they have shed innocent blood in their land.

20But Judah shall abide forever,

And Jerusalem from generation to generation.

21For I will uacquit them of the guilt of bloodshed, whom I had not acquitted;

For the LORD dwells in Zion.”

Joel Commentaries

Joel 1

1:1 The word of the LORD. This introductory phrase is commonly employed by the prophets to indicate that the message was divinely commissioned. Cf. Hos. 1:1; Mic. 1:1; Zeph. 1:1. Slightly varied forms are found in 1 Sam. 15:10; 2 Sam. 24:11; Jer. 1:2; Ezek. 1:3; Jon. 1:1; Zech. 1:1; Mal. 1:1. LORD. A distinctively Israelitish designation for God; the name speaks of intimacy and a relationship bonded metaphorically through the covenant likened to marriage and thus carries special significance to Israel (Ex. 3:14). Joel. His name means “the LORD is God.” Pethuel. His name means “openheartedness of/toward God” and is the only occurrence of this name in the Bible.

1:2–20 The prophet described the contemporary Day of the LORD. The land was suffering massive devastation caused by a locust plague and drought. The details of the calamity (vv. 2–12) are followed by a summons to communal penitence and reformation (vv. 13–20).

1:2 Hear…give ear. The gravity of the situation demanded the undivided focus of their senses, emphasizing the need to make a conscious, purposeful decision in the matter. The terminology was commonly used in “lawsuit” passages (cf. Is. 1:2; Hos. 4:1), intimating that Israel was found guilty and that the present judgment was her “sentence.” elders…all you inhabitants. The former term refers to the civil and religious leaders, who, in light of their position, were exhorted to lead by example the entire population toward repentance.

1:3 Tell…children…another generation. The pedagogical importance of reciting the LORD’s mighty acts to subsequent generations is heavily underscored by the 3-fold injunction (cf. Ex. 10:1–6; Deut. 4:9; 6:6, 7; 11:19; 32:7; Pss. 78:5–7; 145:4–7; Prov. 4:1ff.).

1:4 locust. The 4 kinds of locusts refer to their species or their stages of development. Cf. 2:25, where the writer mentions them in different order. The total destruction caused by their voracious appetites demands repentance (cf. Deut. 28:38; Is. 33:4; Amos 7:1).

1:5–12 Total destruction affected all social and economic levels. Affected were the drunkards who delighted in the abundance of the vine (vv. 5–7), the priests who utilized the produce in the offerings (vv. 8–10), and the farmers who planted, cultivated, and reaped the harvest (vv. 11, 12). As if building toward a crescendo, the prophet noted in the first stanza that the luxuries of life were withdrawn. In the second, the elements needed to worship were interrupted. In the third, the essentials for living were snatched away. To lose the enjoyment of wine was one thing; to no longer be able to outwardly worship God was another; but to have nothing to eat was the sentence of death!

1:5 Awake…weep…wail. The drunkards were to awaken to the realization that their wine would be no more. They were to weep bitterly and to wail. The severity of the devastation called for public, communal mourning. new wine. Occasionally translated “sweet wine,” the term can denote either freshly squeezed grape juice or newly fermented wine (cf. Is. 49:26).

1:6, 7 My land…vine…fig tree. The possessive pronoun refers to the LORD. He is the owner of the land (cf. Lev. 25:23; Num. 36:2; Ezek. 38:16), the vine, and the fig tree (cf. Hos. 2:9). Instead of symbols of prosperity and peace (1 Kin. 4:25; Mic. 4:4; Zech. 3:10), the vine and fig tree had become visual reminders of divine judgment.

1:6 a nation. A literal invasion of locusts pictured the kind of destruction and judgment inflicted by human armies. teeth of a lion. Joel described these hostile, countless locusts as possessing the “fangs of a fierce lion,” so able were they to devour anything in their path. They are occasionally used as symbolic of violence (Gen. 49:9; Num. 23:24) and of the violent, awesome nature of God’s judgment (Is. 30:6; Hos. 13:8).

1:8, 9 The metaphor is significant because the OT speaks of the LORD as the husband of Israel, His wife (Is. 54:5–8; Jer. 31:32). The covenantal offerings and libations could not be carried out; Israel, the wife of the LORD, was to repent, lest her relationship with the LORD became like that of the young widowed maiden.

1:8 Lament like a virgin. As with the drunkards, the religious leaders were to lament as a young maiden would upon the death of her youthful husband, wherein she exchanged the silky fabric of a wedding dress and the joy of a wedding feast for the scratchy, coarse clothing of goat’s hair and the cry of a funeral dirge. The term “virgin” lacks the notion of virginity in many cases (e.g., Esth. 2:17; Ezek. 23:3), and when coupled together with the term “husband,” points to a young maiden widowed shortly after marriage. sackcloth. Fabric generally made of goat’s hair, usually black or dark in color (cf. Rev. 6:12), and usually placed on the bare body around the hips (Gen. 37:34; 1 Kin. 21:27), leaving the chest free for “beating” (Is. 32:11, 12), was used in the ancient world to depict sorrow and penitence (Neh. 9:1; Is. 37:1; Matt. 11:21). Because the prophets’ message usually dealt with a call to repentance, it became the principal garment worn by prophets (Matt. 3:4; Rev. 11:3).

1:9 grain offering…drink offering have been cut off. To cut off these offerings, sacrificed each morning and evening (Ex. 29:38–42; Lev. 23:13), was to cut off the people from the covenant. The gravity of the situation was deepened by the fact that it threatened the livelihood of the priests, who were given a portion of most sacrifices.

1:11 Be ashamed, you farmers. The primary emphasis of the Heb. term connotes a public disgrace, a physical state to which the guilty party has been forcibly brought.

1:12 All the trees…are withered. The picture was bleak, for even the deep roots of the trees could not withstand the torturous treatment administered by the locusts, especially when accompanied by an extended drought. joy has withered. Human joy and delight had departed from all segments of society; none had escaped the grasp of the locusts. The joy that normally accompanied the time of harvest had been replaced with despair.

Joel 1:12

Day of the Lord

Nineteen Explicit Mentions Of “Day Of The Lord” In The Old Testament

1. Obad. 15

2. Joel 1:15

3. Joel 2:1

4. Joel 2:11

5. Joel 2:31

6. Joel 3:14

7. Amos 5:18

8. Amos 5:18

9. Amos 5:20

10. Is. 2:12

11. Is. 13:6

12. Is. 13:9

13. Zeph. 1:7

14. Zeph. 1:14

15. Zeph. 1:14

16. Ezek. 13:5

17. Ezek. 30:3

18. Zech. 14:1

19. Mal. 4:5

Four Explicit Mentions Of “Day Of The Lord” In The New Testament

1. Acts 2:20

2. 1 Thess. 5:2

3. 2 Thess. 2:2

4. 2 Pet. 3:10

1:14 Consecrate a fast. The prophet called the priests to take action, first by example (v. 13) and then by proclamation (v. 14). As the official leaders, it was their duty to proclaim a public fast so that the entire nation could repent and petition the LORD to forgive and restore. Here they were admonished to “consecrate” a fast, denoting its urgent, sacred character. Call a sacred assembly. Directives for calling an assembly, generally for festive purposes (cf. 2 Chr. 7:9; Neh 8:18), are given in Num. 10:3. Parallel in thought to “consecrate a fast,” no work was permitted on such days (Lev. 23:36; Num. 29:35; Deut. 16:8).

1:15 the day of the LORD is at hand. See Introduction: Historical and Theological Themes. This is the first occurrence of the theme. Later in the book (2:18ff.; 3:1, 18–21), the Day of the LORD (the occasion when God pours out His wrath on man) results in blessing and exoneration for God’s people and judgment toward Gentiles (Is. 13:6; Ezek. 30:3), but here Joel directs the warning toward his own people. The Day of the LORD is speedily approaching; unless sinners repent, dire consequences await them. destruction from the Almighty. The Heb. term “destruction” forms a powerful play on words with the “Almighty.” The notion of invincible strength is foremost; destruction at the hand of omnipotent God is coming.

1:17, 18 seed shrivels…animals groan. From the spiritual realm to the physical realm, all was in shambles. Though innocent, in judgment even the animals suffered (cf. Rom. 8:18–22) the loss of food.

1:19 to You I cry out. As the first to call to repentance, the prophet had to be the first to heed the warning. He had to lead by example and motivate the people to respond. In the midst of proclaiming judgment, God’s prophets often led in intercessory prayer for mercy and forgiveness (cf. Ex. 32:11–14; Jer. 42:1–4; Dan. 9:1–19; Amos 7:1–6).

Joel 2

2:1–17 With an increased level of intensity, Joel utilized the metaphor of the locust plague and drought as a backdrop from which to launch an intensified call to repent in view of the coming invasion of Judah and the Day of the LORD, present and future.

2:1 Blow the trumpet. In the ancient world, horns were used to gather people for special occasions or to warn of danger (Ex. 19:13, 16, 19; 20:18; Num. 10:1–10; Is. 27:13; Amos 3:6; Zeph. 1:14–16; Zech. 9:14; 1 Thess. 4:16). The term here refers to a ram’s horn. day of the LORD. See note on 1:15.

2:2–11 In dramatic and vivid language, Joel compared the drought and locusts to fire, horses, and an invading army.

2:2 darkness and gloominess…clouds and thick darkness. These features describe the blackness of a locust invasion, so thick that it blots out the sun with its deadly living cloud of insects. Such terms are also often common figures for misery and calamity in the OT (Is. 8:22; 60:2; Jer. 13:16; Amos 5:18, 20; Zeph. 1:15) and past visitations of the LORD (Ex. 10:12ff.; 19:16–19; 24:16; Deut 4:12; 5:22, 23).

2:4 Their appearance is like…horses. The resemblance of the locust’s head to that of a horse is striking, so much so that the prophet reiterates the word “appearance.” Horses were not used for agricultural purposes in ancient times, but were the most feared military equipment (Ex. 15:1ff.,19; Deut. 20:1; Josh. 11:4). The simile continues with “like chariots” (v. 5); “like a strong people” (v. 5); “like mighty men” (v. 7); and “like men of war” (v. 7).

2:10 earth quakes…sun and moon grow dark. The ground trembles as dust flies along with the growing devastation. Earthquakes and cosmic disruptions are well attested elsewhere as signs accompanying divine appearances (Judg. 5:4; Ps. 18:7; Jer. 4:23–26; Nah. 1:5, 6; Matt. 24:7). Joel later refers to these signs (cf. 2:31; 3:15).

2:12–14 Even in the midst of judgment, opportunity to repent was given. If they would demonstrate genuine repentance, the Lord stood ready to forgive and bless.

2:16 From oldest to youngest they were to come. The situation is so grave that even the groom and bride were exhorted to assemble (cf. Deut. 24:5); consummation of the marriage could wait.

2:18—3:21 With the advent of v. 18, the text makes a decisive transition, devoting the remainder of the book to restoration. It assumes an interval of time between v. 17 and v. 18 during which Israel repented. As a result of her repentance, the 3 major concerns of 1:1–2:17 are answered by the LORD: physical restoration (2:21–27), spiritual restoration (2:28–32), and national restoration (3:1–21).

2:20 northern army. Although some have viewed this as a reference to the locusts, it is more likely referring to a military invasion by a country coming down from the N of Israel (cf. Ezek. 38:6, 15; 39:2). That future army will be driven into the eastern sea (Dead Sea) and the western sea (Mediterranean Sea).

2:21–24 Reminiscent of 1:18–20, the former situation had been reversed. The animals were admonished to be afraid no longer.

2:23, 24 former…latter rain. The former rains came in Oct.–Dec. to prepare the seed-bed and assist germination, while the latter rains came in Mar.–May to provide ample moisture for the grain and fruit crops to be rich and full.

2:27 I am in the midst of Israel. This return promised a reversal of the LORD’s departure (cf. Ezek. 8–11).

2:28–32 See Introduction: Interpretive Challenges; see notes on Acts 2:16–21.

2:28 afterward. The abundance of material blessings would be followed by the outpouring of spiritual blessings. When coupled with the other temporal phrases within the passage (“in those days” [v. 29] and “before the coming of the great and awesome Day of the LORD” [v. 31]), the term points to a Second Advent fulfillment time frame. all flesh. Since the context is “your sons and your daughters,” “all flesh” best refers to the house of Israel only. The nations are the recipients of God’s wrath, not the effusion of His Spirit (cf. 3:2, 9ff.).

2:30, 31 Before…day of the LORD. Unmistakable heavenly phenomena will signal the imminent arrival of God’s wrath in the Day of the LORD (cf. v. 10; see note on 1:15).

2:32 whoever calls. Quoted by Paul in Rom. 10:13. remnant. In spite of the nation’s sin, God promised to fulfill His unconditional covenants (Noahic, Abrahamic, Davidic, and New). A future remnant of Jews will inherit God’s promised blessings (cf. Is. 10:20–22; 11:11, 16; Jer. 31:7; Mic. 2:12; Zeph. 3:13; Rom. 9:27).

Joel 3

3:1–21 Joel notes the national restoration of Israel, in which the people will be regathered to Palestine (Is. 11:15, 16; Matt. 24:31).

3:2 gather all nations. The nations of the world will be gathered to Jerusalem to the battle of Armageddon (Zech. 12:3; 14:2; Rev. 16:16; 19:11–21). Valley of Jehoshaphat. The name means “Yahweh judges” (cf. 3:12, 14) and although the exact location is unknown, other prophets spoke of this judgment as occurring near Jerusalem (Ezek. 38, 39; Dan. 11:45; Zech. 9:14ff.; 12:1ff.). This judgment of the nations includes the event of Matt. 25:31–46.

3:5, 6 The exact historical event referred to here is uncertain. Slave trading was a common practice among the Phoenicians and Philistines.

3:6 the Greeks. Although not prominent militarily, the Greeks were active in commerce on the Mediterranean in the 9th century B.C.

3:7, 8 The reversal of fortunes will be startling. The victims themselves will be called upon to be the instruments and avengers of the LORD’s wrath (cf. Is 11:12–14; Zech. 12:8).

3:8 Sabeans. Trading merchants who lived in Arabia (1 Kin. 10; Jer. 6:20).

3:9–17 Joel resumes the theme of vv. 1–3, the gathering of the nations to the earthly courtroom, the Valley of Jehoshaphat. The sentence has been handed down and the Judge orders His agents to ready the scene for the execution.

3:14 valley of decision. This location is the same as the Valley of Jehoshaphat where the sentence of judgment will be carried out (cf. 3:2, 12). See note on 3:2.

3:15, 16 The sun…moon. Cf. 2:10, 30, 31. These are signs that precede the coming eschatological Day of the LORD at the end of the Great Tribulation (cf. Matt. 24:29, 30).

3:17 Zion My holy mountain. This will be the earthly location of God’s presence in the millennial temple (cf. Ezek. 40–48) at Jerusalem. ever pass through her again. God has promised a future time when His glory in Judah will not be eclipsed. This time of ultimate peace and prosperity will be experienced after Christ conquers the world and sets up His millennial kingdom on earth (cf. Ezek. 37:24–28; Matt. 24, 25; Rev. 19).

3:18 Valley of Acacias. Known for its acacia trees, the valley was situated on the northern shores of the Dead Sea and served as the final stopover for Israel prior to her entrance into the Promised Land (Num. 25:1; Josh. 2:1; 3:1). This valley is also the place to which the millennial river will flow (Ezek. 47:1–12; Zech. 14:8).

3:20 Judah…forever. This is in reference to Christ’s millennial kingdom on earth, which is yet to be fulfilled.

Joel 1

1:1 a Acts 2:16

1:2 b Jer. 30:7; Joel 2:2

1:3 c Ex. 10:2; Ps. 78:4; Is. 38:19

1:4 d Deut. 28:38; Joel 2:25; Amos 4:9

1:4 e Is. 33:4

1:4 1 Exact identity of these locusts unknown

1:5 f Is. 5:11; 28:1; Hos. 7:5

1:5 g Is. 32:10

1:6 h Prov. 30:25; Joel 2:2, 11, 25

1:6 i Rev. 9:8

1:6 2 Or lioness

1:7 j Is. 5:6; Amos 4:9

1:7 3 Or splintered

1:8 k Is. 22:12

1:8 l Prov. 2:17; Jer. 3:4

1:9 m Hos. 9:4; Joel 1:13; 2:14

1:9 n Joel 2:17

1:10 o Jer. 12:11; Hos. 3:4

1:10 p Is. 24:7

1:11 q Jer. 14:3, 4; Amos 5:16

1:12 r Joel 1:10; Hab. 3:17

1:12 s Is. 16:10; 24:11; Jer. 48:33

1:13 t Jer. 4:8; Ezek. 7:18

1:14 u 2 Chr. 20:3; Joel 2:15, 16

1:14 v Lev. 23:36

1:14 w 2 Chr. 20:13

1:15 x (Is. 13:9; Jer. 30:7); Amos 5:16

1:15 y Is. 13:6; Ezek. 7:2–12

1:16 z Is. 3:1; Amos 4:6

1:16 a Deut. 12:7; Ps. 43:4

1:18 b 1 Kin. 8:5; Jer. 12:4; 14:5, 6; Hos. 4:3

1:18 4 LXX, Vg. are made desolate

1:19 c (Ps. 50:15); Mic. 7:7

1:19 d Jer. 9:10; Amos 7:4

1:19 5 Lit. pastures of the wilderness

1:20 e Job 38:41; Ps. 104:21; 147:9; Joel 1:18

1:20 f 1 Kin. 17:7; 18:5

1:20 6 Lit. pastures of the wilderness

Joel 2

2:1 a Jer. 4:5; Joel 2:15; Zeph. 1:16

2:1 b Num. 10:5

2:1 c Joel 1:15; 2:11, 31; 3:14; (Obad. 15); Zeph. 1:14

2:1 1 ram’s horn

2:2 d Joel 2:10, 31; Amos 5:18; Zeph. 1:15

2:2 e Joel 1:6; 2:11, 25

2:2 f Ex. 10:14; Lam. 1:12; Dan. 9:12; 12:1; Joel 1:2

2:3 g Gen. 2:8; Is. 51:3; Ezek. 36:35

2:3 h Ex. 10:5, 15; Ps. 105:34, 35; Zech. 7:14

2:4 i Rev. 9:7

2:4 2 Or horsemen

2:5 j Rev. 9:9

2:6 k Is. 13:8; Jer. 8:21; Lam. 4:8; Nah. 2:10

2:6 3 LXX, Tg., Vg. gather blackness

2:7 l Prov. 30:27

2:8 4 Lit. highway

2:8 5 Halted by losses

2:9 m Jer. 9:21

2:9 n John 10:1

2:10 o Ps. 18:7; Joel 3:16; Nah. 1:5

2:10 p Is. 13:10; 34:4; Jer. 4:23; Ezek. 32:7, 8; Joel 2:31; 3:15; Matt. 24:29; Rev. 8:12

2:11 q Jer. 25:30; Joel 3:16; Amos 1:2

2:11 r Jer. 50:34; Rev. 18:8

2:11 s Jer. 30:7; Amos 5:18; Zeph. 1:15

2:11 t (Mal. 3:2)

2:12 u (Deut. 4:29); Jer. 4:1; Ezek. 33:11; Hos. 12:6; 14:1

2:13 v (Ps. 34:18; 51:17; Is. 57:15)

2:13 w Gen. 37:34; 2 Sam. 1:11; Job 1:20; Jer. 41:5

2:13 x (Ex. 34:6)

2:14 y Josh. 14:12; 2 Sam. 12:22; 2 Kin. 19:4; Jer. 26:3; Jon. 3:9

2:14 z Hag. 2:19

2:14 a Joel 1:9, 13

2:15 b Num. 10:3; 2 Kin. 10:20

2:15 c Joel 1:14

2:15 6 ram’s horn

2:16 d Ex. 19:10

2:16 e Ps. 19:5

2:17 f Matt. 23:35

2:17 g Ex. 32:11, 12; (Is. 37:20); Amos 7:2, 5

2:17 h Ps. 42:10

2:17 7 Or speak a proverb against them

2:18 i (Is. 60:10; 63:9, 15)

2:19 j Jer. 31:12; Hos. 2:21, 22; Joel 1:10; (Mal. 3:10)

2:20 k Ex. 10:19

2:20 l Jer. 1:14, 15

2:20 m Deut. 11:24

2:20 8 Lit. great

2:21 9 Lit. great

2:22 n Joel 1:19

2:23 o Deut. 11:14; Is. 41:16; Jer. 5:24; Hab. 3:18; Zech. 10:7

2:23 p Lev. 26:4; Hos. 6:3; Zech. 10:1; James 5:7

2:23 10 Or teacher of righteousness

2:25 q Joel 1:4–7; 2:2–11

2:25 11 Exact identity of these locusts unknown

2:26 r Lev. 26:5; Deut. 11:15; Is. 62:9

2:26 s Is. 45:17

2:27 t Lev. 26:11, 12; (Joel 3:17, 21)

2:27 u (Is. 45:5, 6)

2:28 v Ezek. 39:29; Acts 2:17–21

2:28 w Zech. 12:10

2:28 x Is. 54:13

2:28 y Acts 21:9

2:29 z (1 Cor. 12:13; Gal. 3:28)

2:30 a Matt. 24:29; Mark 13:24, 25; Luke 21:11, 25, 26; Acts 2:19

2:31 b Is. 13:9, 10; 34:4; Joel 2:10; 3:15; Matt. 24:29; Mark 13:24; Luke 21:25; Acts 2:20; Rev. 6:12, 13

2:31 c Is. 13:9; Zeph. 1:14–16; (Mal. 4:1, 5, 6)

2:32 d Jer. 33:3; Acts 2:21; Rom. 10:13

2:32 e Is. 46:13; (Rom. 11:26)

2:32 f Is. 11:11; Jer. 31:7; (Mic. 4:7); Rom. 9:27

2:32 12 Or delivered

2:32 13 Or salvation

Joel 3

3:1 a Jer. 30:3; Ezek. 38:14

3:2 b Is. 66:18; Mic. 4:12; Zech. 14:2

3:2 c Is. 66:16; Jer. 25:31; Ezek. 38:22

3:3 d Obad. 11; Nah. 3:10

3:4 e Is. 14:29–31; Jer. 47:1–7; Ezek. 25:15–17; Amos 1:6–8; Zech. 9:5–7

3:4 1 Or render Me repayment

3:4 2 Or repay Me

3:4 3 Or repayment

3:5 4 Lit. precious good things

3:7 f Is. 43:5, 6; Jer. 23:8; Zech. 9:13

3:7 5 Or repayment

3:8 g Ezek. 23:42

3:8 h Jer. 6:20

3:8 6 Lit. Shebaites, Is. 60:6; Ezek. 27:22

3:9 i Jer. 6:4; Ezek. 38:7; Mic. 3:5

3:10 j (Is. 2:4; Mic. 4:3)

3:10 k Zech. 12:8

3:10 7 pruning knives

3:11 l Ps. 103:20; Is. 13:3

3:12 m (Ps. 96:13); Is. 2:4

3:13 n (Matt. 13:39); Rev. 14:15

3:13 o Jer. 51:33; Hos. 6:11

3:13 p (Is. 63:3); Lam. 1:5; Rev. 14:19

3:14 q Joel 2:1

3:16 r (Is. 51:5, 6)

3:17 s Obad. 16; Zech. 8:3

3:18 t Ps. 46:4; Ezek. 47:1; Zech. 14:8; (Rev. 22:1)

3:18 8 Heb. Shittim

3:21 u Is. 4:4

Introduction to Amos

Title

As with each of the Minor Prophets, the title comes from the name of the prophet to whom God gave His message (1:1). Amos’ name means “burden” or “burden-bearer.” He is not to be confused with Amoz (“stout, strong”), the father of Isaiah (Is. 1:1).

Author and Date

Amos was from Tekoa, a small village 10 mi. S of Jerusalem. He was the only prophet to give his occupation before declaring his divine commission. He was not of priestly or noble descent, but worked as a “sheepbreeder” (1:1; cf. 2 Kin. 3:4) and a “tender of sycamore fruit” (7:14) and was a contemporary of Jonah (2 Kin. 14:25), Hosea (Hos. 1:1), and Isaiah (Is. 1:1). The date of writing is mid-eighth century B.C., during the reigns of Uzziah, king of Judah (ca. 790–739 B.C.) and Jeroboam II, king of Israel (ca. 793–753 B.C.), two years before a memorable earthquake (1:1; cf. Zech. 14:5).

Background and Setting

Amos was a Judean prophet called to deliver a message primarily to the northern tribes of Israel (7:15). Politically, it was a time of prosperity under the long and secure reign of Jeroboam II who, following the example of his father Joash (2 Kin. 13:25), significantly “restored the territory of Israel” (2 Kin. 14:25). It was also a time of peace with both Judah (cf. 5:5) and her more distant neighbors; the ever-present menace of Assyria was subdued, possibly because of Nineveh’s repentance at the preaching of Jonah (Jon. 3:10). Spiritually, however, it was a time of rampant corruption and moral decay (4:1; 5:10-13; 2 Kin. 14:24).

Historical and Theological Themes

Amos addresses Israel’s two primary sins: 1) an absence of true worship, and 2) a lack of justice. In the midst of their ritualistic performance of worship, they were not pursuing the LORD with their hearts (4:4, 5; 5:4–6) nor following His standard of justice with their neighbors (5:10–13; 6:12). This apostasy, evidenced by continual, willful rejection of the prophetic message of Amos, is promised divine judgment. Because of His covenant, however, the LORD will not abandon Israel altogether, but will bring future restoration to the righteous remnant (9:7–15).

Interpretive Challenges

In 9:11, the Lord promised that He “will raise up the tabernacle of David, which has fallen down.” At the Jerusalem Council, convened to discuss whether Gentiles should be allowed into the church without requiring circumcision, James quotes this passage (Acts 15:15, 16) to support Peter’s report of how God had “visited the Gentiles to take out of them a people for His name” (Acts 15:14). Some have thus concluded that the passage was fulfilled in Jesus, the greater Son of David, through whom the dynasty of David was reestablished. The Acts reference, however, is best seen as an illustration of Amos’ words and not the fulfillment. The temporal allusions to a future time (“On that day,” 9:11), when Israel will “possess the remnant of Edom, and all the Gentiles” (9:12), when the LORD “will plant them in their land, and no longer shall they be pulled up from the land I have given them” (9:15), all make it clear that the prophet is speaking of Messiah’s return at the Second Advent to sit upon the throne of David (cf. Is. 9:7), not the establishment of the church by the apostles.

Outline

I. Judgments Against the Nations (1:1-2:16)

A. Introduction ( 1:1, 2)

B. Against Israel’s Enemies ( 1:3-2:3)

C. Against Judah ( 2:4, 5)

D. Against Israel (2:6-16)

II. Condemnations Against Israel ( (3:1-6:14)

A. Sin of Irresponsibility ( 3:1-15)

B. Sin of Idolatry (4:1-13)

C. Sin of Moral/Ethical Decay (5:1-6:14)

III. Visions of Judgment and Restoration (7:1-9:15)

A. The Lord Will Spare (7:1-6)

1. Vision of locusts (7:1–3)

2. Vision of fire (7:4–6)

B. The Lord Will No Longer Spare (7:7-9:10)

1. Vision of the plumb line (7:7–9)

2. Historical interlude (7:10–17)

3. Vision of the fruit basket (8:1–14)

4. Vision of the altar (9:1–10)

C. The Lord Will Restore (9:11-15)

The Book of

AMOS

Judgments on Israel’s Neighbors

1The words of Amos, who was among the asheepbreeders of bTekoa, which he saw concerning Israel in the days of cUzziah king of Judah, and in the days of dJeroboam the son of Joash, king of Israel, two years before the eearthquake.

2And he said:

“The LORD froars from Zion,

And utters His voice from Jerusalem;

The pastures of the shepherds mourn,

And the top of gCarmel withers.”

Judgment on the Nations

3Thus says the LORD:

“For three transgressions of hDamascus, and for four,

I will not turn away its punishment,

Because they have ithreshed Gilead with implements of iron.

4j But I will send a fire into the house of Hazael,

Which shall devour the palaces of kBen-Hadad.

5I will also break the gate lbar of Damascus,

And cut off the inhabitant from the Valley of Aven,

And the one who 1holds the scepter from 2Beth Eden.

The people of Syria shall go captive to Kir,”

Says the LORD.

6Thus says the LORD:

“For three transgressions of mGaza, and for four,

I will not turn away its punishment,

Because they took captive the whole captivity

To deliver them up to Edom.

7n But I will send a fire upon the wall of Gaza,

Which shall devour its palaces.

8I will cut off the inhabitant ofrom Ashdod,

And the one who holds the scepter from Ashkelon;

I will pturn My hand against Ekron,

And qthe remnant of the Philistines shall perish,”

Says the Lord GOD.

9Thus says the LORD:

“For three transgressions of rTyre, and for four,

I will not turn away its punishment,

Because they delivered up the whole captivity to Edom,

And did not remember the covenant of brotherhood.

10But I will send a fire upon the wall of Tyre,

Which shall devour its palaces.”

11Thus says the LORD:

“For three transgressions of sEdom, and for four,

I will not turn away its punishment,

Because he pursued his tbrother with the sword,

And cast off all pity;

His anger tore perpetually,

And he kept his wrath forever.

12But uI will send a fire upon Teman,

Which shall devour the palaces of Bozrah.”

13Thus says the LORD:

“For three transgressions of vthe people of Ammon, and for four,

I will not turn away its punishment,

Because they ripped open the women with child in Gilead,

That they might enlarge their territory.

14But I will kindle a fire in the wall of wRabbah,

And it shall devour its palaces,

x Amid shouting in the day of battle,

And a tempest in the day of the whirlwind.

15y Their king shall go into captivity,

He and his princes together,”

Says the LORD.

Amos 2

Judgment on Israel

1Thus says the LORD:

a“For three transgressions of Moab, and for four,

I will not turn away its punishment,

Because he bburned the bones of the king of Edom to lime.

2But I will send a fire upon Moab,

And it shall devour the palaces of cKerioth;

Moab shall die with tumult,

With shouting and trumpet sound.

3And I will cut off dthe judge from its midst,

And slay all its princes with him,”

Says the LORD.

Judgment on Judah

4Thus says the LORD:

“For three transgressions of eJudah, and for four,

I will not turn away its punishment,

f Because they have despised the law of the LORD,

And have not kept His commandments.

g Their lies lead them astray,

Lies hwhich their fathers followed.

5i But I will send a fire upon Judah,

And it shall devour the palaces of Jerusalem.”

Judgment on Israel

6Thus says the LORD:

“For three transgressions of jIsrael, and for four,

I will not turn away its punishment,

Because kthey sell the righteous for silver,

And the lpoor for a pair of sandals.

7They 1pant after the dust of the earth which is on the head of the poor,

And mpervert the way of the humble.

n A man and his father go in to the same girl,

o To defile My holy name.

8They lie down pby every altar on clothes qtaken in pledge,

And drink the wine of 2the condemned in the house of their god.

9“Yet it was I who destroyed the rAmorite before them,

Whose height was like the sheight of the cedars,

And he was as strong as the oaks;

Yet I tdestroyed his fruit above

And his roots beneath.

10Also it was uI who brought you up from the land of Egypt,

And vled you forty years through the wilderness,

To possess the land of the Amorite.

11I raised up some of your sons as wprophets,

And some of your young men as xNazirites.

Is it not so, O you children of Israel?”

Says the LORD.

12“But you gave the Nazirites wine to drink,

And commanded the prophets ysaying,

‘Do not prophesy!’

13“Behold,z I am 3weighed down by you,

As a cart full of sheaves 4is weighed down.

14a Therefore 5flight shall perish from the swift,

The strong shall not strengthen his power,

b Nor shall the mighty 6deliver himself;

15He shall not stand who handles the bow,

The swift of foot shall not 7escape,

Nor shall he who rides a horse deliver himself.

16The most 8courageous men of might

Shall flee naked in that day,”

Says the LORD.

Amos 3

Authority of the Prophet’s Message

1Hear this word that the LORD has spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying:

2“Youa only have I known of all the families of the earth;

b Therefore I will punish you for all your iniquities.”

3Can two walk together, unless they are agreed?

4Will a lion roar in the forest, when he has no prey?

Will a young lion 1cry out of his den, if he has caught nothing?

5Will a bird fall into a snare on the earth, where there is no 2trap for it?

Will a snare spring up from the earth, if it has caught nothing at all?

6If a 3trumpet is blown in a city, will not the people be afraid?

c If there is calamity in a city, will not the LORD have done it?

7Surely the Lord GOD does nothing,

Unless dHe reveals His secret to His servants the prophets.

8A lion has roared!

Who will not fear?

The Lord GOD has spoken!

e Who can but prophesy?

Punishment of Israel’s Sins

9“Proclaim in the palaces at 4Ashdod,

And in the palaces in the land of Egypt, and say:

‘Assemble on the mountains of Samaria;

See great tumults in her midst,

And the 5oppressed within her.

10For they fdo not know to do right,’

Says the LORD,

‘Who store up violence and 6robbery in their palaces.’ ”

11Therefore thus says the Lord GOD:

“An adversary shall be all around the land;

He shall sap your strength from you,

And your palaces shall be plundered.”

12Thus says the LORD:

“As a shepherd 7takes from the mouth of a lion

Two legs or a piece of an ear,

So shall the children of Israel be taken out

Who dwell in Samaria—

In the corner of a bed and 8on the edge of a couch!

13Hear and testify against the house of Jacob,”

Says the Lord GOD, the God of hosts,

14“That in the day I punish Israel for their transgressions,

I will also visit destruction on the altars of gBethel;

And the horns of the altar shall be cut off

And fall to the ground.

15I will 9destroy hthe winter house along with ithe summer house;

The jhouses of ivory shall perish,

And the great houses shall have an end,”

Says the LORD.

Amos 4

God’s Punishments Have Not Reformed Israel

1Hear this word, you acows of Bashan, who are on the mountain of Samaria,

Who oppress the bpoor,

Who crush the needy,

Who say to 1your husbands, “Bring wine, let us cdrink!”

2d The Lord GOD has sworn by His holiness:

“Behold, the days shall come upon you

When He will take you away ewith fishhooks,

And your posterity with fishhooks.

3f You will go out through broken walls,

Each one straight ahead of her,

And you will 2be cast into Harmon,”

Says the LORD.

4“Comeg to Bethel and transgress,

At hGilgal multiply transgression;

i Bring your sacrifices every morning,

j Your tithes every three 3days.

5k Offer a sacrifice of thanksgiving with leaven,

Proclaim and announce lthe freewill offerings;

For this you love,

You children of Israel!”

Says the Lord GOD.

Israel Did Not Accept Correction

6“Also I gave you 4cleanness of teeth in all your cities.

And lack of bread in all your places;

m Yet you have not returned to Me,”

Says the LORD.

7“I also withheld rain from you,

When there were still three months to the harvest.

I made it rain on one city,

I withheld rain from another city.

One part was rained upon,

And where it did not rain the part withered.

8So two or three cities wandered to another city to drink water,

But they were not satisfied;

Yet you have not returned to Me,”

Says the LORD.

9“In blasted you with blight and mildew.

When your gardens increased,

Your vineyards,

Your fig trees,

And your olive trees,

o The locust devoured them;

Yet you have not returned to Me,”

Says the LORD.

10“I sent among you a plague pafter the manner of Egypt;

Your young men I killed with a sword,

Along with your captive horses;

I made the stench of your camps come up into your nostrils;

Yet you have not returned to Me,”

Says the LORD.

11“I overthrew some of you,

As God overthrew qSodom and Gomorrah,

And you were like a firebrand plucked from the burning;

Yet you have not returned to Me,”

Says the LORD.

12“Therefore thus will I do to you, O Israel;

Because I will do this to you,

r Prepare to meet your God, O Israel!”

13For behold,

He who forms mountains,

And creates the 5wind,

s Who declares to man what 6his thought is,

And makes the morning darkness,

t Who treads the high places of the earth—

u The LORD God of hosts is His name.

Amos 5

A Lament for Israel

1Hear this word which I atake up against you, a lamentation, O house of Israel:

2The virgin of Israel has fallen;

She will rise no more.

She lies forsaken on her land;

There is no one to raise her up.

3For thus says the Lord GOD:

“The city that goes out by a thousand

Shall have a hundred left,

And that which goes out by a hundred

Shall have ten left to the house of Israel.”

A Call to Repentance

4For thus says the LORD to the house of Israel:

b“Seek Me cand live;

5But do not seek dBethel,

Nor enter Gilgal,

Nor pass over to eBeersheba;

For Gilgal shall surely go into captivity,

And fBethel shall come to nothing.

6g Seek the LORD and live,

Lest He break out like fire in the house of Joseph,

And devour it,

With no one to quench it in Bethel—

7You who hturn justice to wormwood,

And lay righteousness to rest in the earth!”

8He made the iPleiades and Orion;

He turns the shadow of death into morning

j And makes the day dark as night;

He kcalls for the waters of the sea

And pours them out on the face of the earth;

l The LORD is His name.

9He 1rains ruin upon the strong,

So that fury comes upon the fortress.

10m They hate the one who rebukes in the gate,

And they nabhor the one who speaks uprightly.

11o Therefore, because you 2tread down the poor

And take grain 3taxes from him,

Though pyou have built houses of hewn stone,

Yet you shall not dwell in them;

You have planted 4pleasant vineyards,

But you shall not drink wine from them.

12For I qknow your manifold transgressions

And your mighty sins:

r Afflicting the just and taking bribes;

s Diverting the poor from justice at the gate.

13Therefore tthe prudent keep silent at that time,

For it is an evil time.

14Seek good and not evil,

That you may live;

So the LORD God of hosts will be with you,

u As you have spoken.

15v Hate evil, love good;

Establish justice in the gate.

w It may be that the LORD God of hosts

Will be gracious to the remnant of Joseph.

The Day of the LORD

16Therefore the LORD God of hosts, the Lord, says this:

“There shall be wailing in all streets,

And they shall say in all the highways,

‘Alas! Alas!’

They shall call the farmer to mourning,

x And skillful lamenters to wailing.

17In all vineyards there shall be wailing,

For yI will pass through you,”

Says the LORD.

18z Woe to you who desire the day of the LORD!

For what good is athe day of the LORD to you?

It will be darkness, and not light.

19It will be bas though a man fled from a lion,

And a bear met him!

Or as though he went into the house,

Leaned his hand on the wall,

And a serpent bit him!

20Is not the day of the LORD darkness, and not light?

Is it not very dark, with no brightness in it?

21“Ic hate, I despise your feast days,

And dI do not savor your sacred assemblies.

22e Though you offer Me burnt offerings and your grain offerings,

I will not accept them,

Nor will I regard your fattened peace offerings.

23Take away from Me the noise of your songs,

For I will not hear the melody of your stringed instruments.

24f But let justice run down like water,

And righteousness like a mighty stream.

25“Didg you offer Me sacrifices and offerings

In the wilderness forty years, O house of Israel?

26You also carried 5Sikkuth6 hyour king

And Chiun, your idols,

The star of your gods,

Which you made for yourselves.

27Therefore I will send you into captivity ibeyond Damascus,”

Says the LORD, jwhose name is the God of hosts. Five Visions of Amos

Amos 6

Warnings to Zion and Samaria

1Woe ato you who are at bease in Zion,

And ctrust in Mount Samaria,

Notable persons in the dchief nation,

To whom the house of Israel comes!

2e Go over to fCalneh and see;

And from there go to gHamath the great;

Then go down to Gath of the Philistines.

h Are you better than these kingdoms?

Or is their territory greater than your territory?

3Woe to you who iput far off the day of jdoom,

k Who cause lthe seat of violence to come near;

4Who lie on beds of ivory,

Stretch out on your couches,

Eat lambs from the flock

And calves from the midst of the stall;

5m Who sing idly to the sound of stringed instruments,

And invent for yourselves nmusical instruments olike David;

6Who pdrink wine from bowls,

And anoint yourselves with the best ointments,

q But are not grieved for the affliction of Joseph.

7Therefore they shall now go rcaptive as the first of the captives,

And those who recline at banquets shall be removed.

8s The Lord GOD has sworn by Himself,

The LORD God of hosts says:

“I abhor tthe pride of Jacob,

And hate his palaces;

Therefore I will deliver up the city

And all that is in it.”

9Then it shall come to pass, that if ten men remain in one house, they shall die.

10And when 1a relative of the dead, with one who will burn the bodies, picks up the 2bodies to take them out of the house, he will say to one inside the house, “Are there any more with you?” Then someone will say, “None.” And he will say, u“Hold your tongue! vFor we dare not mention the name of the LORD.”

11For behold, wthe LORD gives a command:

x He will break the great house into bits,

And the little house into pieces.

12Do horses run on rocks?

Does one plow there with oxen?

Yet yyou have turned justice into gall,

And the fruit of righteousness into wormwood,

13You who rejoice over 3Lo Debar,

Who say, “Have we not taken 4Karnaim for ourselves

By our own strength?”

14“But, behold, zI will raise up a nation against you,

O house of Israel,”

Says the LORD God of hosts;

“And they will afflict you from the aentrance of Hamath

To the Valley of the Arabah.”

Amos 7

Vision of the Locusts

1Thus the Lord GOD showed me: Behold, He formed locust swarms at the 1beginning of the late crop; indeed it was the late crop after the king’s mowings.

2And so it was, when they had finished eating the grass of the land, that I said:

“O Lord GOD, forgive, I pray!

a Oh,2 that Jacob may stand,

For he is small!”

3So bthe LORD relented concerning this.

“It shall not be,” said the LORD.

Vision of the Fire

4Thus the Lord GOD showed me: Behold, the Lord GOD called 3for conflict by fire, and it consumed the great deep and devoured the 4territory.

5Then I said:

“O Lord GOD, cease, I pray!

c Oh, that Jacob may stand,

For he is small!”

6So the LORD relented concerning this.

“This also shall not be,” said the Lord GOD.

Vision of the Plumb Line

7Thus He showed me: Behold, the Lord stood on a wall made with a plumb line, with a plumb line in His hand.

8And the LORD said to me, “Amos, what do you see?” And I said, “A plumb line.” Then the Lord said:

“Behold, dI am setting a plumb line

In the midst of My people Israel;

e I will not pass by them anymore.

9f The 5high places of Isaac shall be desolate,

And the 6sanctuaries of Israel shall be laid waste.

g I will rise with the sword against the house of Jeroboam.”

Amaziah’s Complaint

10Then Amaziah the hpriest of iBethel sent to jJeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel. The land is not able to 7bear all his words.

11“For thus Amos has said:

‘Jeroboam shall die by the sword,

And Israel shall surely be led away kcaptive

From their own land.’ ”

12Then Amaziah said to Amos:

“Go, you seer!

Flee to the land of Judah.

There eat bread,

And there prophesy.

13But lnever again prophesy at Bethel,

m For it is the king’s 8sanctuary,

And it is the royal 9residence.”

14Then Amos answered, and said to Amaziah:

“I was no prophet,

Nor was I na son of a prophet,

But I was a osheepbreeder

And a tender of sycamore fruit.

15Then the LORD took me 10as I followed the flock,

And the LORD said to me,

‘Go, pprophesy to My people Israel.’

16Now therefore, hear the word of the LORD:

You say, ‘Do not prophesy against Israel,

And qdo not 11spout against the house of Isaac.’

17“Thereforer thus says the LORD:

s‘Your wife shall be a harlot in the city;

Your sons and daughters shall fall by the sword;

Your land shall be divided by survey line;

You shall die in a tdefiled land;

And Israel shall surely be led away captive

From his own land.’ ”

Amos 8

Vision of the Summer Fruit

1Thus the Lord GOD showed me: Behold, a basket of summer fruit.

2And He said, “Amos, what do you see?” So I said, “A basket of summer fruit.” Then the LORD said to me:

a“The end has come upon My people Israel;

b I will not pass by them anymore.

3And cthe songs of the temple

Shall be wailing in that day,”

Says the Lord GOD—

“Many dead bodies everywhere,

d They shall be thrown out in silence.”

4Hear this, you who 1swallow up the needy,

And make the poor of the land fail,

5Saying:

“When will the New Moon be past,

That we may sell grain?

And ethe Sabbath,

That we may 2trade wheat?

f Making the ephah small and the shekel large,

Falsifying the scales by gdeceit,

6That we may buy the poor for hsilver,

And the needy for a pair of sandals—

Even sell the bad wheat?”

7The LORD has sworn by ithe pride of Jacob:

“Surely jI will never forget any of their works.

8k Shall the land not tremble for this,

And everyone mourn who dwells in it?

All of it shall swell like 3the River,

Heave and subside

l Like the River of Egypt.

9“And it shall come to pass in that day,” says the Lord GOD,

m“That I will make the sun go down at noon,

And I will darken the earth in 4broad daylight;

10I will turn your feasts into nmourning,

o And all your songs into lamentation;

p I will bring sackcloth on every waist,

And baldness on every head;

I will make it like mourning for an only son,

And its end like a bitter day.

11“Behold, the days are coming,” says the Lord GOD,

“That I will send a famine on the land,

Not a famine of bread,

Nor a thirst for water,

But qof hearing the words of the LORD.

12They shall wander from sea to sea,

And from north to east;

They shall run to and fro, seeking the word of the LORD,

But shall rnot find it.

13“In that day the fair virgins

And strong young men

Shall faint from thirst.

14Those who sswear by tthe 5sin of Samaria,

Who say,

‘As your god lives, O Dan!’

And, ‘As the way of uBeersheba lives!’

They shall fall and never rise again.” The Ultimate Restoration of Israel

Amos 9

The Destruction of Israel

1I saw the Lord standing by the altar, and He said:

“Strike the 1doorposts, that the thresholds may shake,

And abreak them on the heads of them all.

I will slay the last of them with the sword.

b He who flees from them shall not get away,

And he who escapes from them shall not be delivered.

2“Thoughc they dig into 2hell,

From there My hand shall take them;

d Though they climb up to heaven,

From there I will bring them down;

3And though they ehide themselves on top of Carmel,

From there I will search and take them;

Though they hide from My sight at the bottom of the sea,

From there I will command the serpent, and it shall bite them;

4Though they go into captivity before their enemies,

From there fI will command the sword,

And it shall slay them.

g I will set My eyes on them for harm and not for good.”

5The Lord GOD of hosts,

He who touches the earth and it hmelts,

i And all who dwell there mourn;

All of it shall swell like 3the River,

And subside like the River of Egypt.

6He who builds His jlayers4 in the sky,

And has founded His strata in the earth;

Who kcalls for the waters of the sea,

And pours them out on the face of the earth—

l The LORD is His name.

7“ Are you not like the 5people of Ethiopia to Me,

O children of Israel?” says the LORD.

“Did I not bring up Israel from the land of Egypt,

The mPhilistines from nCaphtor,6

And the Syrians from oKir?

8“Behold, pthe eyes of the Lord GOD are on the sinful kingdom,

And I qwill destroy it from the face of the earth;

Yet I will not utterly destroy the house of Jacob,”

Says the LORD.

9“For surely I will command,

And will 7sift the house of Israel among all nations,

As grain is sifted in a sieve;

r Yet not the smallest 8grain shall fall to the ground.

10All the sinners of My people shall die by the sword,

s Who say, ‘The calamity shall not overtake nor confront us.’

Israel Will Be Restored

11“Ont that day I will raise up

The 9tabernacle of David, which has fallen down,

And 10repair its damages;

I will raise up its ruins,

And rebuild it as in the days of old;

12u That they may possess the remnant of vEdom,11

And all the Gentiles who are called by My name,”

Says the LORD who does this thing.

13“Behold, wthe days are coming,” says the LORD,

“When the plowman shall overtake the reaper,

And the treader of grapes him who sows seed;

x The mountains shall drip with sweet wine,

And all the hills shall flow with it.

14y I will bring back the captives of My people Israel;

z They shall build the waste cities and inhabit them;

They shall plant vineyards and drink wine from them;

They shall also make gardens and eat fruit from them.

15I will plant them in their land,

a And no longer shall they be pulled up

From the land I have given them,”

Says the LORD your God.

Amos Commentaries

Amos 1

1:1 the earthquake. Mentioned by Zechariah (14:5), Josephus (Antiquities, IX:10:4) connects it with Uzziah’s sin of usurping the role of a priest (2 Chr. 26:16–23). An earthquake of severe magnitude occurred ca. 755 B.C.

1:2 roars. In Joel 3:16, the Lord “roars” against the nations; here His wrath was directed primarily toward Israel (cf. Jer. 25:30). Amos, a shepherd, courageously warned the flock of God’s pasture that they were in imminent danger from a roaring lion who turned out to be the ultimate Shepherd of the flock (cf. 3:8). Carmel. Known for its bountiful trees and lush gardens, “Carmel” means “fertility” or “garden land” and refers to the mountain range that runs E to W in northern Israel and juts out into the Mediterranean Sea (cf. 9:3).

1:3—2:3 Amos began with Israel’s enemies, and thereby gained an initial hearing. When he turned to God’s judgment on Israel, the leaders tried to silence him (cf. 7:10–17).

1:3 For three transgressions…for four. This rhetorical device is repeated in each of the 8 messages, differing from a similar pattern used elsewhere. These are specific mathematical enumerations (e.g., Prov. 30:18, 21, 29), emphasizing that each nation was being visited for an incalculable number of infractions. With 3, the cup of iniquity was full; with 4 it overflowed. This judgment was to fall on Syria, whose capital is Damascus. threshed Gilead. Large threshing sleds which, when dragged over grain, would both thresh the grain and cut the straw. Gilead, located in the northeastern, Golan Heights region of Israel, was vulnerable to Syria’s cruel attacks (cf. 2 Kin. 13:7; 18:12).

1:4 Ben-Hadad. Apparently a throne name, meaning “son of (the god) Hadad.” Ben-Hadad II was a son of Syrian king Hazael (841–801 B.C.).

1:5 Valley of Aven. Meaning “valley of wickedness,” it may refer to Baalbek, the center of sun worship, located N of Damascus. Beth Eden. “House of pleasure.” It was located in eastern Syria across the Euphrates. Kir. Apparently the original home of the Syrians. It was a region to which they were later exiled (2 Kin. 16:9). Its exact location is unknown.

1:6 Gaza. Philistia’s most prominent merchant city, ideally situated between Egypt and Israel, here used to refer to the Philistine nation. took captive the whole captivity. They deported an entire population (cf. Jer. 13:19), possibly during the reign of Jehoram (2 Chr. 21:16, 17; Joel 3:3), ca. 853–841 B.C.

1:7, 8 Four of the 5 major cities of Philistia. The fifth, Gath, was not mentioned because it had been destroyed earlier by Uzziah (2 Chr. 26:6).

1:9 covenant of brotherhood. A longstanding brotherly relationship existed between Phoenicia and Israel, beginning with King Hiram’s assistance to David in building his house and Solomon in the building of the temple (2 Sam. 5:11; 1 Kin. 5:1–12; 9:11–14), and later cemented through the marriage of Jezebel to Ahab (1 Kin. 16:31). No king of Israel ever made war against Phoenicia, especially the two major cities, Tyre and Sidon.

1:10 Tyre. Alexander the Great conquered this stronghold ca. 330 B.C. (cf. Ezek. 26:1–18).

1:11 pursued…cast off all pity. More than mere fighting, Edom pursued his brother, stifling any feelings of compassion. See notes on Obadiah for a more complete description of Edom’s judgment.

1:12 Teman. The grandson of Esau (Gen. 36:11), after whom this town in northern Edom was named. Bozrah. A fortress city of northern Edom, about 35 mi. N of Petra.

1:13 people of Ammon. Descendants of Ben-Ammi, the son of Lot and his younger daughter (Gen. 19:34–38). ripped open the women with child. Such inhumane treatment in wartime was not an uncommon practice (cf. 2 Kin. 8:12; 15:16; Hos. 13:16).

1:14 Rabbah. Situated E of the Jordan River, this was the capital city.

Amos 2

2:1 Moab. Descendants of Lot and his elder daughter (Gen. 19:37). burned the bones. This event, where vengeance didn’t stop at death, is not recorded elsewhere in Scripture.

2:2 Kerioth. An important Moabite city, either as a capital or center of worship.

2:3 judge. Possibly denoting the king, who was often so designated (2 Kin. 15:5; Dan. 9:12).

2:4 Judah. With the judgments against the nations finished, the prophet proceeded to address Judah, moving ever closer to his ultimate target of Israel. despised the law of the LORD. The nations were judged because they had sinned against the law of God, which was written in the heart and conscience (cf. Rom. 2:14, 15). Judah and Israel were judged because they sinned against God’s revealed, written law.

2:5 fire upon Judah. The Babylonian King Nebuchadnezzar fulfilled this judgment, ca. 605–586 B.C. (cf. 2 Kin. 24, 25).

2:6, 7 Greed, so all-consuming that for insignificant debts they would sell another into slavery (cf. Matt. 18:23–35), was accompanied by uncontained sexual passion. Care for the poor is a prominent OT theme (e.g., Prov. 14:31; 17:5) and sexual purity is mandated repeatedly. Violations of both are an affront to God’s holy name.

2:7 go in to the same girl. In the context of oppressing the helpless, the reference was probably to a slave girl (cf. Ex. 21:7–11).

2:8 clothes taken in pledge. Outer garments used to secure a loan were to be returned before sunset (Ex. 22:25–27; Deut. 24:12, 13); instead, they used them to engage in idolatrous acts.

2:9 Amorite. The pre-Conquest inhabitants of Canaan, whom God defeated for the Jews (cf. Josh. 10:12–15). Their giant stature was said to make the spies look like grasshoppers (Num. 13:32, 33).

2:11 Nazirites. See Num. 6:1–21.

2:14–16 Neither personal strength nor military armament was sufficient to prevent the Lord’s hand of judgment by the Assyrians ca. 722 B.C. (cf. 2 Kin. 17).

Amos 3

3:1 the whole family. The primary recipient of these messages was Israel; Judah was not excluded.

3:2 You only have I known. This “knowing” refers to an intimate relationship, not just awareness. Cf. Gen. 4:1, 17; Matt. 1:25; John 10:14, 15. But, God’s sovereign choice of Israel did not exempt her from punishment for disobedience.

3:3–8 The Lord posed a series of questions to show that, as some things are certain in nature, surely nothing happens in Israel that is outside His sovereignty. Certain actions have certain results! The Lord had spoken a word, and therefore the prophet was to speak, and the people were to listen with trembling. Instead, they tried to silence the prophet (cf. 2:12; 7:12, 13).

3:7 Judgment is coming, but the Lord graciously warned the nation in advance through His prophets (e.g., Noah, Gen. 6; Abraham, Gen. 18).

3:9 The heathen nations, such as the Philistines and Egyptians, were rhetorically summoned to witness God’s judgment. If they condemn Israel, how much more will a righteous God?

3:11 An adversary. The Assyrians who captured and deported Israel in 722 B.C.

3:12 The Lord gives a vivid description of the small remnant left in Israel after the Assyrian invasion.

3:13 Hear and testify. As in v. 9, the heathen nations were once again called upon to witness and testify.

3:14 Bethel. The principal place of idol worship in Israel (cf. 1 Kin. 12:25–33).

Amos 4

4:1 cows of Bashan. A description of the women of Samaria who lived luxurious lives (cf. Is. 3:16–26; 32:9–13; Jer. 4:30). Bashan was a fertile region below Mt. Hermon E of the Jordan River known for its lush pastures. Under Jeroboam II, Israel was enjoying great prosperity.

4:2, 3 through broken walls…into Harmon. Captives will be led out of the city through breaches in the walls, depicting massive overthrow. The location of Harmon is unknown.

4:4, 5 With poignant sarcasm, Amos indicted Israel for idolatrous sacrifices and ritualistic religion.

4:4 Bethel…Gilgal. Bethel, the place of Jacob’s dream (Gen. 28), and Gilgal, where Israel was circumcised before surrounding Jericho (Josh. 5:1–9), were sacred to Israel.

4:5 sacrifice…with leaven. Though prohibited from most offerings, leaven was required as a part of the thanksgiving offering (Lev. 7:11–15).

4:6–11 Past warnings were futile, a fact repeatedly emphasized by “Yet you have not returned to Me” (vv. 6, 8, 9, 10, 11).

4:6 cleanness of teeth. Amos employed this euphemism to depict the absence of food during famine and drought sent by God to warn Israel, which he described in vv. 6–9 (cf. Deut. 28:22, 23, 24, 47, 48; Lev. 26:18).

4:11 firebrand plucked from the burning. Only because of God’s mercy was Israel saved from extinction (cf. Zech 3:2; Jude 23).

4:12 Prepare to meet your God. The general concept was first used of Israel’s preparation to receive the covenant at Sinai (Ex. 19:11, 15); here she was implored to prepare for His judgment.

4:13 This is the God whom they were to be prepared to face. He is the LORD God Almighty.

Amos 5

5:1, 2 A funeral dirge was taken up for Israel, likened to a young woman who had died.

5:3 Many were to be killed in battle or taken captive; only a handful would return (cf. 3:12; Is. 6:11–13).

5:5 Bethel…Gilgal. See note on 4:4. Beersheba. Located in southern Judah, 50 mi. SW of Jerusalem, Beersheba had a rich Israelite history (cf. Gen. 21:33; 26:23; 1 Sam. 8:1–3; 1 Kin. 19:3–7). Apparently, people from the N crossed over the border to worship there (cf. 8:14).

5:6 house of Joseph. Refers to the northern kingdom, since Ephraim and Manasseh, sons of Joseph, were two of its largest tribes.

5:7 justice to wormwood. Justice was so perverted that it was like wormwood, an herb known for its bitter taste (cf. Rev. 8:11).

5:8 Pleiades and Orion. Pleiades, part of the constellation Taurus, and Orion depict God’s creative power and wisdom (cf. Job 9:9; 38:31–35). Israel was guilty of worshiping the stars (cf. v. 26) instead of their Creator.

5:10–13 The fabric of justice had been destroyed, causing pervasive corruption “in the gates,” the place where justice was administered (cf. v. 15; Deut. 21:19; Josh. 20:4).

5:16, 17 Looking back at the accusations made earlier, Amos pictured the people mourning as the Lord passed through their midst, executing His sentence of judgment (cf. Ex. 11:3ff.).

5:18–20 Even the wicked wanted the Day of the LORD to come, mistakenly thinking that it would bring victory instead of judgment (cf. Zeph. 1:14–18).

5:21–24 When performed with a corrupt heart, even the “savored” festivals and offerings were despised by the Lord (cf. Lev. 26:27, 31; Ps. 51:16, 17, 19).

5:25, 26 In addition to worshiping the Lord in the wilderness, Israel also worshiped other gods, carrying along “Sikkuth (or “tabernacle”) your king (or “Molech”) and Chiun, your idols.” Molech worship included the astrological worship of Saturn and the host of heaven and the actual sacrificing of children (2 Kin. 17:16, 17). Warned against Molech worship (Deut. 18:9–13), Israel nevertheless pursued all facets of it, continuing with Solomon (1 Kin. 11:7) and his descendants (1 Kin. 12:28; 2 Kin. 17:16, 17; Jer. 32:35) until Josiah (2 Kin. 23:10). Stephen recited Amos 5:25–27 when he recounted the sins of Israel in Acts 7:42, 43.

5:27 Assyria conquered Damascus in 732 B.C., then overtook Israel in 722 B.C.

Amos 5:27

Five Visions of Amos

1. Vision of Locusts (7:1–3)

2. Vision of Fire (7:4–6)

3. Vision of the Plumb Line (7:7–9)

4. Vision of the Summer Fruit (8:1–14)

5. Vision of the LORD (9:1–10)

Amos 6

6:1, 2 The two capitals of Judah and Israel, Zion and Samaria, were invited to look around. If Calneh (possibly the Calno of Is. 10:9) and Hamath (Syria) and Gath (Philistia) could not put off judgment, how could they?

6:6 drink wine from bowls. These large bowls, usually used for sacrificial purposes, here typify the excesses of their lifestyle.

6:8 sworn by Himself. Cf. Gen. 22:16; Heb. 6:13, 14.

6:9, 10 The judgment was so comprehensive that even small remnants were sought out and killed.

6:10 one who will burn. This could refer to cremation, demanded by the excessive number killed and because of fear of epidemics. With rare exceptions (cf. 1 Sam. 31:12), corpses were buried in ancient Israel. dare not mention…the LORD. Previously welcomed as a friend, the LORD came in judgment as a foe; survivors would not want to invoke His name out of fear.

6:12 Israel’s exercise of justice was as absurd as running horses on rocks or plowing rocks with oxen.

6:13 Lo Debar…Karnaim. These were, apparently, two Syrian sites captured by Jeroboam II (cf. 2 Kin. 14:25). “Lo Debar” means “nothing” and sarcastically points out that Israel’s “great” gain will amount to nothing. “Karnaim” means “horns” which symbolizes the strength of an animal. Israel foolishly believed they had conquered in their own strength.

6:14 a nation. Assyria in 722 B.C. Hamath to the Valley of the Arabah. These represent the northern and southern perimeters of the kingdom as reestablished by Jeroboam II (cf. 2 Kin. 14:25).

Amos 7

7:1—9:10 Amos introduced 5 visions, with a historical interlude (7:10–17). The first two depict the Lord’s commitment to spare a remnant, while the last 3 announce the inevitability of judgment.

7:1–3 The first vision, symbolizing God’s action, saw a swarm of locusts devouring the people’s portion of the later cuttings, after the king had taken the first cutting (cf. Joel 1:2–12).

7:3 the LORD relented. Much like He did at Abraham’s pleading over Sodom in Gen. 18:22, 23.

7:4–6 Under the figure of fire, the second vision concerns a devastating drought, causing the underground water supplies to dry up and the fields to be consumed (cf. Deut. 32:22). Amos again pleaded Israel’s cause (cf. vv. 2, 3).

7:7–9 The true spiritual nature of Israel was here tested (and found wanting) by God’s plumb line of righteousness in this third of 5 visions. The sword of judgment was to come from Assyria.

7:10–17 The words of Amos cut deep into the heart of Israel’s leadership, causing them to accuse him of conspiracy against the king (cf. Jer. 26:11; 37:11–13; 38:1–6).

7:11 Amos has said. This most likely refers to v. 9.

7:17 led away captive. To Assyria ca. 722 B.C.

Amos 8

8:1 summer fruit. In this fourth vision, as fruit was fully ripened by the summer’s sun, so Israel was ripe for judgment

8:5 New Moon. Based on a lunar calendar, Israel would celebrate the day with a festival. Like the Sabbath, no work was to be done (1 Sam. 20:5, 6; 2 Kin. 4:23; Ezek. 46:3). The merchants’ eagerness for the day to end revealed their appetite for greed. ephah small…shekel large. By dishonest weighing, the merchant decreased the actual amount received and increased the cost of the merchandise. See note on Prov. 11:1 for other passages on dishonest measures.

8:6 bad wheat. This denotes the chaff, which was mixed into the good wheat to cheat the buyer.

8:7 pride of Jacob. As surely as the nation was filled with pride, so the Lord would not forget her works (cf. 6:8).

8:8 Heave and subside like the River of Egypt. Like the Nile, which annually provided water and rich soil deposits for farmers by greatly overflowing its banks, so judgment would overflow the land.

8:9 the sun go down at noon. Probably referring to the total eclipse of the sun ca. 763 B.C. as a picture of God’s coming judgment.

8:10 sackcloth. See note on Joel 1:8.

8:11, 12 During prosperity, the nation rejected the prophets (cf. 7:10–17); in captivity no word from the Lord could be found (cf. 1 Sam. 28:6ff.).

8:14 Samaria…Dan. Jeroboam I built altars at both locations in an effort to keep Israel from going to Jerusalem to worship (1 Kin. 12:26–29). Beersheba. See note on 5:5.

Amos 8:14

The Ultimate Restoration of Israel

1. Is. 27; 42–44; 65; 66

2. Jer. 30–33

3. Ezek. 36; 37; 40–48

4. Dan. 9:20–27; 12:1–3

5. Hosea 2:14–23; 14:4–7

6. Joel 3:18–21 13. Mal. 4:1–3

7. Amos 9:11–15

8. Obad. 17, 21

9. Micah 7:14–20

10. Zeph. 3:14–20

11. Hag. 2:20–23

12. Zech. 13; 14

Amos 9

9:1 The fifth vision opens with the Lord standing beside the altar in Bethel, commanding that the temple be torn down, thus falling upon the worshipers. He would spare none.

9:2–4 Desperate to escape, none will successfully hide from the hand of judgment. Righteous David found solace in the omnipresence of God (Ps. 139:7–10; cf. Jer. 23:23, 24); the wicked find only His wrath (cf. Rev. 20:13).

9:3 Carmel. A mountainous region, rising 1800 feet above the Mediterranean, known for its many caves and forests. See note on 1:2.

9:5–9 Lest anyone question the Lord’s power, they are reminded of His omnipotence revealed in creation and in His sovereign rulership of the nations. Other nations have been transplanted from their homelands; why not Israel?

9:5 the River. See note on 8:8.

9:7 Kir. See note on 1:5.

9:9 sift…among all nations. Only the chaff was to be punished; His remnant was to be preserved to inherit the blessings spoken of in the following verses.

9:11–15 Millennial blessings await the final faithful remnant, when Messiah personally reigns over all nations in Jerusalem upon the throne of David, and the Jews are never again pulled up from their divinely inherited land.

9:11 tabernacle of David. A reference to the dynasty of David (cf. Introduction: Interpretive Challenges). God will “raise up” and “rebuild” this tabernacle on earth for Christ to rule in His millennial kingdom (cf. Zech. 14:9–11). The apostles used this passage to illustrate that Gentiles could thus be a part of God’s redemption. See notes on Acts 15:13–18.

9:13, 14 Prosperity, in hyperbolic fashion, is here described (cf. Lev. 26:5; Joel 3:18; contra. Is. 5). Fruitfulness is so enormous that planting and reaping seasons overlap. This prosperity will encourage massive repatriation (cf. Is. 11:15, 16) and reconstruction (cf. Zech. 2:1–5).

9:15 no longer shall they be pulled up from the land. The ultimate fulfillment of God’s land promise to Abraham (cf. Gen. 12:7; 15:7; 17:8) will occur during Christ’s millennial reign on earth (cf. Joel 2:26, 27).

Amos 1

1:1 a 2 Kin. 3:4; Amos 7:14

1:1 b 2 Sam. 14:2; Jer. 6:1

1:1 c 2 Kin. 15:1–7; 2 Chr. 26:1–23; Is. 1:1; Hos. 1:1

1:1 d 2 Kin. 14:23–29; Amos 7:10

1:1 e Zech. 14:5

1:2 f Is. 42:13; Jer. 25:30; Joel 3:16

1:2 g 1 Sam. 25:2; Is. 33:9

1:3 h Is. 8:4; 17:1–3; Jer. 49:23–27; Zech. 9:1

1:3 i 2 Kin. 10:32, 33

1:4 j Jer. 49:27; 51:30

1:4 k 1 Kin. 20:1; 2 Kin. 6:24

1:5 l 2 Kin. 14:28; Is. 8:4; Jer. 51:30; Lam. 2:9

1:5 1 Rules

1:5 2 Lit. House of Eden

1:6 m 1 Sam. 6:17; Jer. 47:1, 5; Zeph. 2:4

1:7 n Jer. 47:1

1:8 o Jer. 47:5; Zeph. 2:4

1:8 p Ps. 81:14

1:8 q Is. 14:29–31; Jer. 47:1–7; Ezek. 25:16; Joel 3:4–8; Zeph. 2:4–7; Zech. 9:5–7

1:9 r Is. 23:1–18; Jer. 25:22; Ezek. 26:2–4; Joel 3:4–8

1:11 s Is. 21:11; Jer. 49:8; Ezek. 25:12–14; Mal. 1:2–5

1:11 t Num. 20:14–21; 2 Chr. 28:17; Obad. 10–12

1:12 u Jer. 49:7, 20; Obad. 9, 10

1:13 v Jer. 49:1; Ezek. 25:2; Zeph. 2:8, 9

1:14 w Deut. 3:11; 1 Chr. 20:1; Jer. 49:2

1:14 x Ezek. 21:22; Amos 2:2

1:15 y Jer. 49:3

Amos 2

2:1 a Is. 15:1–16; Jer. 25:21; Ezek. 25:8–11; Zeph. 2:8–11

2:1 b 2 Kin. 3:26, 27

2:2 c Jer. 48:24, 41

2:3 d Num. 24:17; Jer. 48:7

2:4 e 2 Kin. 17:19; Hos. 12:2; Amos 3:2

2:4 f Lev. 26:14

2:4 g Is. 9:15, 16; 28:15; Jer. 16:19; Hab. 2:18

2:4 h Jer. 9:14; 16:11, 12; Ezek. 20:13, 16, 18

2:5 i Jer. 17:27; Hos. 8:14

2:6 j Judg. 2:17–20; 2 Kin. 17:7–18; 18:12; Ezek. 22:1–13, 23–29

2:6 k Is. 29:21

2:6 l Joel 3:3; Amos 4:1; 5:11; 8:6; Mic. 2:2; 3:3

2:7 m Amos 5:12

2:7 n Lev. 18:6–8; Ezek. 22:11

2:7 o Lev. 20:3; Ezek. 36:20–22

2:7 1 Or trample on

2:8 p 1 Cor. 8:10

2:8 q Ex. 22:26

2:8 2 Or those punished by fines

2:9 r Gen. 15:16; Num. 21:25; Deut. 2:31; Josh. 10:12

2:9 s Ezek. 31:3

2:9 t Is. 5:24; Ezek. 17:9; (Mal. 4:1)

2:10 u Ex. 12:51; Amos 3:1; 9:7

2:10 v Deut. 2:7

2:11 w Num. 12:6

2:11 x Num. 6:2, 3; Judg. 13:5

2:12 y Is. 30:10; Jer. 11:21; Amos 7:13, 16; Mic. 2:6

2:13 z Is. 1:14

2:13 3 Or tottering under

2:13 4 Or totters

2:14 a Jer. 46:6

2:14 b Ps. 33:16; Jer. 9:23

2:14 5 Or the place of refuge

2:14 6 Lit. save his soul or life

2:15 7 Or save

2:16 8 Lit. strong of his heart among the mighty

Amos 3

3:2 a (Gen. 18:19; Ex. 19:5, 6; Deut. 7:6; Ps. 147:19)

3:2 b Jer. 14:10; Ezek. 20:36; Dan. 9:12; Matt. 11:22; (Rom. 2:9)

3:4 1 Lit. give his voice

3:5 2 Or bait or lure

3:6 c Is. 45:7

3:6 3 ram’s horn

3:7 d Gen. 6:13; 18:17; (Jer. 23:22); Dan. 9:22; (John 15:15)

3:8 e Jer. 20:9; (Mic. 3:8); Acts 4:20; 1 Cor. 9:16

3:9 4 So with MT; LXX Assyria

3:9 5 Or oppression

3:10 f Ps. 14:4; Jer. 4:22; Amos 5:7; 6:12

3:10 6 Or devastation

3:12 7 Or snatches

3:12 8 Heb. uncertain, possibly on the cover

3:14 g 2 Kin. 23:15; Hos. 10:5–8, 14, 15; Amos 4:4

3:15 h Jer. 36:22

3:15 i Judg. 3:20

3:15 j 1 Kin. 22:39; Ps. 45:8

3:15 9 Lit. strike

Amos 4

4:1 a Ps. 22:12; Ezek. 39:18

4:1 b Amos 2:6

4:1 c Prov. 23:20

4:1 1 Lit. their masters or lords

4:2 d Ps. 89:35

4:2 e Jer. 16:16; Ezek. 29:4; Hab. 1:15

4:3 f Ezek. 12:5

4:3 2 Or cast them

4:4 g Ezek. 20:39; Amos 3:14

4:4 h Hos. 4:15

4:4 i Num. 28:3; Amos 5:21, 22

4:4 j Deut. 14:28

4:4 3 Or years, Deut. 14:28

4:5 k Lev. 7:13

4:5 l Lev. 22:18; Deut. 12:6

4:6 m 2 Chr. 28:22; Is. 26:11; Jer. 5:3; Hag. 2:17

4:6 4 Hunger

4:9 n Deut. 28:22; Hag. 2:17

4:9 o Joel 1:4, 7; Amos 7:1, 2

4:10 p Ex. 9:3, 6; Lev. 26:25; Deut. 28:27, 60; Ps. 78:50

4:11 q Gen. 19:24, 25; Deut. 29:23; Is. 13:19; Jer. 49:18; Lam. 4:6

4:12 r Jer. 5:22

4:13 s Ps. 139:2; Dan. 2:28

4:13 t Mic. 1:3

4:13 u Is. 47:4; Jer. 10:16

4:13 5 Or spirit

4:13 6 Or His

Amos 5

5:1 a Jer. 7:29; 9:10, 17; Ezek. 19:1

5:4 b (Deut. 4:29; 2 Chr. 15:2; Jer. 29:13)

5:4 c (Is. 55:3)

5:5 d 1 Kin. 12:28, 29; Amos 4:4

5:5 e Gen. 21:31–33; Amos 8:14

5:5 f Hos. 4:15

5:6 g (Is. 55:3, 6, 7; Amos 5:14)

5:7 h Amos 6:12

5:8 i Job 9:9; 38:31

5:8 j Ps. 104:20

5:8 k Job 38:34

5:8 l (Amos 4:13)

5:9 1 Or flashes forth destruction

5:10 m Is. 29:21; 66:5; Amos 5:15

5:10 n 1 Kin. 22:8; Is. 59:15; Jer. 17:16–18

5:11 o Amos 2:6

5:11 p Deut. 28:30, 38, 39; Mic. 6:15; Zeph. 1:13; Hag. 1:6

5:11 2 trample

5:11 3 Or tribute

5:11 4 desirable

5:12 q Hos. 5:3

5:12 r Is. 1:23; 5:23; Amos 2:6

5:12 s Is. 29:21

5:13 t Amos 6:10

5:14 u Mic. 3:11

5:15 v Ps. 97:10; Rom. 12:9

5:15 w Joel 2:14

5:16 x 2 Chr. 35:25; Jer. 9:17

5:17 y Ex. 12:12

5:18 z Is. 5:19; Jer. 17:15; Joel 1:15; 2:1, 11, 31

5:18 a Is. 5:30; Joel 2:2

5:19 b Job 20:24; Is. 24:17, 18; Jer. 48:44

5:21 c Is. 1:11–16; Amos 4:4, 5; 8:10

5:21 d Lev. 26:31; Jer. 14:12; Hos. 5:6

5:22 e Is. 66:3; Mic. 6:6, 7

5:24 f Jer. 22:3; Ezek. 45:9; Hos. 6:6; Mic. 6:8

5:25 g Deut. 32:17; Josh. 24:14; Neh. 9:18–21; Acts 7:42, 43

5:26 h 1 Kin. 11:33

5:26 5 LXX, Vg. tabernacle of Moloch

5:26 6 A pagan deity

5:27 i 2 Kin. 17:6; Amos 7:11, 17; Mic. 4:10

5:27 j Amos 4:13

Amos 6

6:1 a Luke 6:24

6:1 b Ps. 123:4; Is. 32:9–11; Zeph. 1:12

6:1 c Is. 31:1; Jer. 49:4

6:1 d Ex. 19:5; Amos 3:2

6:2 e Jer. 2:10

6:2 f Gen. 10:10; Is. 10:9

6:2 g 1 Kin. 8:65; 2 Kin. 18:34

6:2 h Nah. 3:8

6:3 i Is. 56:12; Ezek. 12:27; Amos 9:10; Matt. 24:37–39

6:3 j Amos 5:18

6:3 k Amos 5:12

6:3 l Ps. 94:20

6:5 m Is. 5:12; Amos 5:23

6:5 n 1 Chr. 15:16; 16:42

6:5 o 1 Chr. 23:5

6:6 p Amos 2:8; 4:1

6:6 q Gen. 37:25

6:7 r Amos 5:27

6:8 s Gen. 22:16; Jer. 51:14; Amos 4:2; 8:7; Heb. 6:13–17

6:8 t Ps. 47:4; Ezek. 24:21; Amos 8:7

6:10 u Amos 5:13

6:10 v Amos 8:3

6:10 1 Lit. his loved one or uncle

6:10 2 Lit. bones

6:11 w Is. 55:11

6:11 x 2 Kin. 25:9; Amos 3:15

6:12 y 1 Kin. 21:7–13; Is. 59:13, 14; Hos. 10:4; Amos 5:7, 11, 12

6:13 3 Lit. Nothing

6:13 4 Lit. Horns, a symbol of strength

6:14 z Jer. 5:15

6:14 a Num. 34:7, 8; 1 Kin. 8:65; 2 Kin. 14:25

Amos 7

7:1 1 Lit. beginning of the sprouting of

7:2 a Is. 51:19

7:2 2 Or How shall Jacob stand

7:3 b Deut. 32:36; Jer. 26:19; Hos. 11:8; Amos 5:15; Jon. 3:10; (James 5:16)

7:4 3 to contend

7:4 4 Lit. portion

7:5 c Amos 7:2, 3

7:8 d 2 Kin. 21:13; Is. 28:17; 34:11; Lam. 2:8

7:8 e Mic. 7:18

7:9 f Gen. 46:1; Hos. 10:8; Mic. 1:5

7:9 g 2 Kin. 15:8–10; Amos 7:11

7:9 5 Places of pagan worship

7:9 6 Or holy places

7:10 h 1 Kin. 12:31, 32; 13:33

7:10 i 1 Kin. 13:32; Amos 4:4

7:10 j 2 Kin. 14:23

7:10 7 Or endure

7:11 k Amos 5:27; 6:7

7:13 l Amos 2:12; Acts 4:18

7:13 m 1 Kin. 12:29, 32; Amos 7:9

7:13 8 Or holy place

7:13 9 Lit. house

7:14 n 1 Kin. 20:35; 2 Kin. 2:5; 2 Chr. 19:2

7:14 o 2 Kin. 3:4; Amos 1:1; Zech. 13:5

7:15 p Amos 3:8

7:15 10 Lit. from behind

7:16 q Deut. 32:2; Ezek. 21:2; Mic. 2:6

7:16 11 Lit. drip

7:17 r Jer. 28:12; 29:21, 32

7:17 s Is. 13:16; Lam. 5:11; Hos. 4:13; Zech. 14:2

7:17 t 2 Kin. 17:6; Ezek. 4:13; Hos. 9:3

Amos 8

8:2 a Ezek. 7:2

8:2 b Amos 7:8

8:3 c Amos 5:23

8:3 d Amos 6:9, 10

8:4 1 Or trample on, Amos 2:7

8:5 e Ex. 31:13–17; Neh. 13:15

8:5 f Mic. 6:10, 11

8:5 g Lev. 19:35, 36; Deut. 25:13–15

8:5 2 Lit. open

8:6 h Amos 2:6

8:7 i Deut. 33:26, 29; Ps. 68:34; Amos 6:8

8:7 j Ps. 10:11; Hos. 7:2; 8:13

8:8 k Hos. 4:3

8:8 l Jer. 46:7, 8; Amos 9:5

8:8 3 The Nile; some Heb. mss., LXX, Tg., Syr., Vg. River (cf. 9:5); MT the light

8:9 m Job 5:14; Is. 13:10; 59:9, 10; Jer. 15:9; (Mic. 3:6); Matt. 27:45; Mark 15:32; Luke 23:44

8:9 4 Lit. a day of light

8:10 n Lam. 5:15; Ezek. 7:18

8:10 o Is. 15:2, 3; Jer. 48:37; Ezek. 27:31

8:10 p Jer. 6:26; (Zech. 12:10)

8:11 q 1 Sam. 3:1; 2 Chr. 15:3; Ps. 74:9; Ezek. 7:26; Mic. 3:6

8:12 r Hos. 5:6

8:14 s Hos. 4:15

8:14 t Deut. 9:21

8:14 u Amos 5:5

8:14 5 Or Ashima, a Syrian goddess

Amos 9

9:1 a Ps. 68:21; Hab. 3:13

9:1 b Amos 2:14

9:1 1 Capitals of the pillars

9:2 c Ps. 139:8; Jer. 23:24

9:2 d Job 20:6; Jer. 51:53; Obad. 4; Matt. 11:23

9:2 2 Or Sheol

9:3 e Jer. 23:24

9:4 f Lev. 26:33

9:4 g Lev. 17:10; Jer. 21:10; 39:16; 44:11

9:5 h Ps. 104:32; 144:5; Is. 64:1; Mic. 1:4

9:5 i Amos 8:8

9:5 3 The Nile

9:6 j Ps. 104:3, 13

9:6 k Amos 5:8

9:6 l Amos 4:13; 5:27

9:6 4 Or stairs

9:7 m Jer. 47:4

9:7 n Deut. 2:23

9:7 o Amos 1:5

9:7 5 Lit. sons of the Ethiopians

9:7 6 Crete

9:8 p Jer. 44:27; Amos 9:4

9:8 q Jer. 5:10; 30:11; (Joel 2:32); Amos 3:12; (Obad. 16, 17)

9:9 r (Is. 65:8–16)

9:9 7 shake

9:9 8 Lit. pebble

9:10 s (Is. 28:15); Jer. 5:12; Amos 6:3

9:11 t Acts 15:16–18

9:11 9 Lit. booth; a figure of a deposed dynasty

9:11 10 Lit. wall up its breaches

9:12 u Obad. 19

9:12 v Num. 24:18; Is. 11:14

9:12 11 LXX mankind

9:13 w Lev. 26:5

9:13 x Joel 3:18

9:14 y Ps. 53:6; Is. 60:4; Jer. 30:3, 18

9:14 z Is. 61:4

9:15 a Is. 60:21; Ezek. 34:28; 37:25

Introduction to Obadiah

Title

The book is named after the prophet who received the vision (1:1). Obadiah means “servant of the LORD” and occurs 20 times in the OT, referring to many other OT individuals. Obadiah is the shortest book in the OT and is not quoted in the NT.

Author and Date

Nothing is known for certain about the author. Other OT references to men of this name do not appear to be referring to this prophet. His frequent mentions of Jerusalem, Judah, and Zion suggest that he belonged to the southern kingdom (cf. vv. 10-12, 17, 21). Obadiah was probably a contemporary of Elijah and Elisha.

The date of writing is equally difficult to determine, though we know it is tied to the Edomite assault on Jerusalem described in vv. 10–14. Obadiah apparently wrote shortly after the attack. There were 4 significant invasions of Jerusalem in OT history: 1) by Shishak, king of Egypt, ca. 925 B.C. during the reign of Rehoboam (1 Kin. 14:25, 26; 2 Chr. 12); 2) by the Philistines and Arabians between 848–841 B.C. during the reign of Jehoram of Judah (2 Chr. 21:8–20); 3) by Jehoash, king of Israel, ca. 790 B.C. (2 Kin. 14; 2 Chr. 25); and 4) by Nebuchadnezzar, king of Babylon, in the fall of Jerusalem in 586 B.C. Of these 4, only the second and the fourth are possible fits with historical data. Number two is preferable, since Obadiah’s description does not indicate the total destruction of the city, which took place under Nebuchadnezzar’s attack. Also, although the Edomites were involved in Nebuchadnezzar’s destruction of Jerusalem (Ps. 137; Lam. 4:21), it is significant that Obadiah does not mention the Babylonians by name (as with all the other prophets who wrote about Jerusalem’s fall), nor is there any reference to the destruction of the temple or the deportation of the people; in fact, the captives appear to have been taken to the SW, not E to Babylon (cf. v. 20).

Background and Setting

The Edomites trace their origin to Esau, the firstborn (twin) son of Isaac and Rebekah (Gen. 25:24–26), who struggled with Jacob even while in the womb (Gen. 25:22). Esau’s name means “hairy,” because “he was like a hairy garment all over” (Gen. 25:25). He is also called Edom, meaning “red,” owing to the sale of his birthright in exchange for some “red stew” (Gen. 25:30). He showed a disregard for the covenant promises by marrying two Canaanite women (Gen. 26:34) and later the daughter of Ishmael (Gen. 28:9). He loved the out-of-doors and, after having his father’s blessing stolen from him by Jacob, was destined to remain a man of the open spaces (Gen. 25:27; 27:38–40). Esau settled in a region of mostly rugged mountains S of the Dead Sea (Gen. 33:16; 36:8, 9; Deut. 2:4, 5) called Edom (Gr., “Idumea”), the 40 mi. wide area which stretches approximately 100 mi. S to the Gulf of Aqabah. The famed King’s Highway, an essential caravan route linking North Africa with Europe and Asia, passes along the eastern plateau (Num. 20:17). The struggle and birth of Jacob and Esau (Gen. 25) form the ultimate background to the prophecy of Gen. 25:23, “two nations are in your womb.” Their respective descendants, Israel and Edom, were perpetual enemies. When Israel came out from Egypt, Edom denied their brother Jacob passage through their land, located S of the Dead Sea (Num. 20:14–21). Nevertheless, Israel was instructed by God to be kind to Edom (Deut. 23:7, 8). Obadiah, having received a vision from God, was sent to describe their crimes and to pronounce total destruction upon Edom because of their treatment of Israel.

The Edomites opposed Saul (ca. 1043–1011 B.C.) and were subdued under David (ca. 1011–971 B.C.) and Solomon (ca. 971–931 B.C.). They fought against Jehoshaphat (ca. 873–848 B.C.) and successfully rebelled against Jehoram (ca. 853–841 B.C.). They were again conquered by Judah under Amaziah (ca. 796–767 B.C.), but they regained their freedom during the reign of Ahaz (ca. 735–715 B.C.). Edom was later controlled by Assyria and Babylon; and in the fifth century B.C. the Edomites were forced by the Nabateans to leave their territory. They moved to the area of southern Palestine and became known as Idumeans. Herod the Great, an Idumean, became king of Judea under Rome in 37 B.C. In a sense, the enmity between Esau and Jacob was continued in Herod’s attempt to murder Jesus. The Idumeans participated in the rebellion of Jerusalem against Rome and were defeated along with the Jews by Titus in A.D. 70. Ironically, the Edomites applauded the destruction of Jerusalem in 586 B.C. (cf. Ps. 137:7) but died trying to defend it in A.D. 70. After that time they were never heard of again. As Obadiah predicted, they would be “cut off forever” (v. 10); and “no survivor shall remain of the house of Esau” (v. 18).

Historical and Theological Themes

Obadiah is a case study of the curses/blessings in Gen. 12:1–3, with two interrelated themes: 1) the judgment of Edom by God for cursing Israel. This was apparently told to Judah, thereby providing reassurance that the Lord would bring judgment upon Edom for her pride and for her participation in Judah’s downfall; 2) Judah’s restoration. This would even include the territory of the Edomites (vv. 19–21; Is. 11:14). Obadiah’s blessing for Judah includes the near fulfillment of Edom’s demise (vv. 1–14) and the far fulfillment of the nations’ judgment and Israel’s final possession of Edom (vv. 15–21).

Interpretive Challenges

The striking similarity between Obad. 1-9 and Jer. 49:7-22 brings up the question: Who borrowed from whom? Assuming there was not a third common source, it appears that Jeremiah borrowed, where appropriate, from Obadiah, since the shared verses form one unit in Obadiah, while in Jeremiah they are scattered among other verses.

Outline

I. God’s Judgment on Edom (1-14)

A. Edom’s Punishment (1-9)

B. Edom’s Crimes (10-14)

II. God’s Judgment on the Nations (15, 16)

III. God’s Restoration of Israel (17-21)

The Book of

OBADIAH

Obadiah 1

The Coming Judgment on Edom

1The vision of Obadiah.

Thus says the Lord GOD aconcerning Edom

b (We have heard a report from the LORD,

And a messenger has been sent among the nations, saying,

“Arise, and let us rise up against her for battle”):

2“Behold, I will make you small among the nations;

You shall be greatly despised.

3The cpride of your heart has deceived you,

You who dwell in the clefts of the rock,

Whose habitation is high;

d You who say in your heart,

‘Who will bring me down to the ground?’

4e Though you ascend as high as the eagle,

And though you fset your nest among the stars,

From there I will bring you down,” says the LORD.

5“If gthieves had come to you,

If robbers by night—

Oh, how you will be cut off!—

Would they not have stolen till they had enough?

If grape-gatherers had come to you,

h Would they not have left some gleanings?

6“Oh, how Esau shall be searched out!

How his hidden treasures shall be sought after!

7All the men in your confederacy

Shall force you to the border;

i The men at peace with you

Shall deceive you and prevail against you.

Those who eat your bread shall lay a 1trap for you.

j No2 one is aware of it.

8“Willk I not in that day,” says the LORD,

“Even destroy the wise men from Edom,

And understanding from the mountains of Esau?

9Then your lmighty men, O mTeman, shall be dismayed,

To the end that everyone from the mountains of Esau

May be cut off by slaughter.

Edom Mistreated His Brother

10“For nviolence against your brother Jacob,

Shame shall cover you,

And oyou shall be cut off forever.

11In the day that you pstood on the other side—

In the day that strangers carried captive his forces,

When foreigners entered his gates

And qcast lots for Jerusalem—

Even you were as one of them.

12“But you should not have rgazed3 on the day of your brother

4 In the day of his captivity;

Nor should you have srejoiced over the children of Judah

In the day of their destruction;

Nor should you have spoken proudly

In the day of distress.

13You should not have entered the gate of My people

In the day of their calamity.

Indeed, you should not have 5gazed on their affliction

In the day of their calamity,

Nor laid hands on their substance

In the day of their calamity.

14You should not have stood at the crossroads

To cut off those among them who escaped;

Nor should you have 6delivered up those among them who remained

In the day of distress.

15“Fort the day of the LORD upon all the nations is near;

u As you have done, it shall be done to you;

Your 7reprisal shall return upon your own head.

16v For as you drank on My holy mountain,

So shall all the nations drink continually;

Yes, they shall drink, and swallow,

And they shall be as though they had never been.

Israel’s Final Triumph

17“But on Mount Zion there wshall be 8deliverance,

And there shall be holiness;

The house of Jacob shall possess their possessions.

18The house of Jacob shall be a fire,

And the house of Joseph xa flame;

But the house of Esau shall be stubble;

They shall kindle them and devour them,

And no survivor shall remain of the house of Esau,”

For the LORD has spoken.

19The 9South yshall possess the mountains of Esau,

z And the Lowland shall possess Philistia.

They shall possess the fields of Ephraim

And the fields of Samaria.

Benjamin shall possess Gilead.

20And the captives of this host of the children of Israel

Shall possess the land of the Canaanites

As afar as Zarephath.

The captives of Jerusalem who are in Sepharad

b Shall possess the cities of the 10South.

21Then csaviors11 shall come to Mount Zion

To judge the mountains of Esau,

And the dkingdom shall be the LORD’s. God’s Judgment on Edom

Obadiah Commentaries

Obadiah 1

1 The vision. The prophetic word often came from God in the form of a vision (cf. Hab. 1:1). Thus says the Lord GOD. Although the background of the prophet is obscure, the source of his message is not. It was supernaturally given by God, and was not motivated by unholy vengeance. Edom. Descendants of Esau (Gen. 25:30; 36:1ff.), the Edomites settled in the region S of the Dead Sea. See Introduction: Background and Setting. Arise…rise up against her. The prophet heard of a God-ordained international plot to overthrow Edom. The selfish motives of Edom’s enemies were divinely controlled by the LORD’s “messengers” to serve His sovereign purposes (cf. Ps. 104:4).

3, 4 Who will bring me down…I will bring you down. Edom’s pride was answered decisively by the Sovereign Ruler (cf. Matt. 23:12). The calamity against Edom, though brought about by her enemies, was truly God’s judgment of her pride (cf. Prov. 16:18; 1 Cor. 10:12).

3 the clefts of the rock. Dwelling in difficult mountain terrain, Edom’s imposing, impregnable capital city of Petra was virtually inaccessible, giving her a sense of security and self-sufficiency. Deep, terrifying gorges emanating from peaks reaching 5,700 ft. surrounded her like a fortress, generating a proud, false sense of security.

5 robbers by night. Because of the rugged terrain and very narrow access through the gorges, predatory attack could only come at night.

5, 6 Edom’s attackers, by divine judgment, would not stop where normal thieves would when they have enough. Instead, they would leave nothing.

7 Those conspiring against Edom (v. 1) were her allies (“men in your confederacy”), her neighbors (“men at peace with you”), and even the outlying tribes who benefited from Edom’s prosperity (“those who eat your bread”).

8 wise men. Edom was known for her wise men and sages (Jer. 49:7). Her location on the King’s Highway provided her with intellectual stimulation with India, Europe, and North Africa.

9 Teman. A name derived from a descendant of Esau (Gen. 36:11), it refers to a region in the northern part of Edom which was the home of Job’s friend, Eliphaz (Job 4:1).

10 violence against…Jacob. Edom’s opposition is in view, which began as Israel approached the land (cf. Num. 20:14–21) and continued to Habakkuk’s day. “Slaughter” (v. 9) and shame for Edom will be just retribution for Edom’s violence and slaughter against her brother’s people.

11–14 The charge of v. 10 is here amplified: 1) they “stood,” withholding assistance (v. 11); 2) they “rejoiced” over Judah’s downfall (v. 12; cf. Pss. 83:4–6; 137:4–6); 3) they plundered the city (v. 13); and 4) they prevented the escape of her fugitives (v. 14).

15 day of the LORD. God’s near judgment of Edom in history (vv. 1–14) was a preview of His far judgment on all nations (vv. 15, 16) who refuse to bow to His sovereignty (cf. discussion of “Day of the LORD” in Introduction to Joel).

16 My holy mountain. Zion, referring to Jerusalem (cf. v. 17). drink, and swallow. Compare Zech. 12:2, where the LORD will make His people as a “cup of drunkenness” from which His enemies will be made to drink. This refers to the cup of God’s wrath. Judah drank temporarily of judgment, Edom will drink “continually.”

17 A reversal of Judah’s plight in vv. 10–14 will come about when Messiah intercedes and establishes His millennial kingdom and “holiness” prevails.

18–20 Those of Judah who remain (v. 14) will be divinely empowered to “devour” (v. 18) and completely wipe out the “house of Esau” (Zech. 12:6; cf. Is. 11:14; 34:5–17). When Messiah sets up His kingdom, the boundaries of the Davidic and Solomonic kingdoms will once again expand to include that promised to Jacob in his dream at Bethel (Gen. 28:14) which reaffirmed God’s promise to Abraham (cf. Gen. 12). This would include the S (mountains of Esau); the W (Philistia); the N (Ephraim…Samaria); and the E (Gilead).

18 house of Jacob…house of Joseph. Representatives of Abraham’s seed.

20 Canaanites. Those peoples who occupied the land before the Exodus. Zarephath. Also known as Sarepta (cf. Luke 4:26), this town was located on the Phoenician coast between Tyre and Sidon. Sepharad. Not mentioned elsewhere in the Bible, the location is uncertain. Most rabbis identify it with Spain; others have suggested Sparta or Sardis.

21 saviors shall come…to judge. Just as the LORD raised up judges to deliver His people (cf. Neh. 9:27), so will He establish similar leaders to help rule in the millennial kingdom (cf. 1 Cor. 6:2; Rev. 20:4). the kingdom shall be the LORD’s. When the nations are judged in the Day of the LORD, He will then set up His millennial kingdom, a theocracy in which He rules His people directly on earth (Zech. 14:4–9; Rev. 11:15).

Obad. 1:21

God’s Judgment on Edom

More than any other nation mentioned in the OT, Edom is the supreme object of God’s wrath.

Pss. 83:5-18; 137:7

Is. 11:14; 21:11, 12; 34:5; 63:1-6

Jer. 49:7-22

Lam. 4:21, 22

Ezek. 25:12-14; 35:1-15

Joel 3:19

Amos 1:11, 12; 9:11, 12

Mal. 1:2-5

Obadiah 1

1:1 a Is. 21:11; Ezek. 25:12; Joel 3:19; Mal. 1:3

1:1 b Jer. 49:14–16; Obad. 1–4

1:3 c Is. 16:6; Jer. 49:16

1:3 d Is. 14:13–15; Rev. 18:7

1:4 e Job 20:6

1:4 f Hab. 2:9; Mal. 1:4

1:5 g Jer. 49:9

1:5 h Deut. 24:21

1:7 i Jer. 38:22

1:7 j Is. 19:11; Jer. 49:7

1:7 1 Or wound or plot

1:7 2 Or There is no understanding in him

1:8 k (Job 5:12–14); Is. 29:14

1:9 l Ps. 76:5

1:9 m Gen. 36:11; 1 Chr. 1:45; Job 2:11; Jer. 49:7

1:10 n Gen. 27:41; Ezek. 25:12; Amos 1:11

1:10 o Ezek. 35:9; Joel 3:19

1:11 p Ps. 83:5–8; Amos 1:6, 9

1:11 q Joel 3:3; Nah. 3:10

1:12 r Mic. 4:11; 7:10

1:12 s (Prov. 17:5); Ezek. 35:15; 36:5

1:12 3 Gloated over

1:12 4 Lit. On the day he became a foreigner

1:13 5 Gloated over

1:14 6 Handed over to the enemy

1:15 t Ezek. 30:3; (Joel 1:15; 2:1, 11, 31; Amos 5:18, 20)

1:15 u Jer. 50:29; 51:56; Hab. 2:8

1:15 7 Or reward

1:16 v Joel 3:17

1:17 w Is. 14:1, 2; Joel 2:32; Amos 9:8

1:17 8 Or salvation

1:18 x Is. 5:24; 9:18, 19; Zech. 12:6

1:19 y Is. 11:14; Amos 9:12

1:19 z Zeph. 2:7

1:19 9 Heb. Negev

1:20 a 1 Kin. 17:9; Luke 4:26

1:20 b Jer. 32:44

1:20 10 Heb. Negev

1:21 c (James 5:20)

1:21 d Ps. 22:28; (Dan. 2:44; 7:14; Zech. 14:9; Rev. 11:15)

1:21 11 deliverers

Introduction to Jonah

Title

Following the lead of the Hebrew Masoretic text (MT), the title of the book is derived from the principal character, Jonah (meaning “dove”), the son of Amittai (1:1). Both the Septuagint (LXX) and the Latin Vulgate (Vg.) ascribe the same name.

Author and Date

The book makes no direct claim regarding authorship. Throughout the book, Jonah is repeatedly referred to in the third person, causing some to search for another author. It was not an uncommon OT practice, however, to write in the third person (e.g., Ex. 11:3; 1 Sam. 12:11). Furthermore, the autobiographical information revealed within its pages clearly points to Jonah as the author. The firsthand accounts of such unusual events and experiences would be best recounted from the hand of Jonah himself. Nor should the introductory verse suggest otherwise, since other prophets such as Hosea, Joel, Micah, Zephaniah, Haggai, and Zechariah have similar openings.

According to 2 Kin. 14:25, Jonah came from Gath-hepher near Nazareth. The context places him during the long and prosperous reign of Jeroboam II (ca. 793–753 B.C.), making him a prophet to the northern tribes just prior to Amos during the first half of the eighth century B.C., ca. 760 B.C. The Pharisees were wrong when they said “no prophet has arisen out of Galilee” (John 7:52), because Jonah was a Galilean. An unverifiable Jewish tradition says Jonah was the son of the widow of Zarephath whom Elijah raised from the dead (1 Kin. 17:8–24).

Background and Setting

As a prophet to the 10 northern tribes of Israel, Jonah shares a background and setting with Amos. The nation enjoyed a time of relative peace and prosperity. Both Syria and Assyria were weak, allowing Jeroboam II to enlarge the northern borders of Israel to where they had been in the days of David and Solomon (2 Kin. 14:23–27). Spiritually, however, it was a time of poverty; religion was ritualistic and increasingly idolatrous, and justice had become perverted. Peacetime and wealth had made her bankrupt spiritually, morally, and ethically (cf. 2 Kin. 14:24; Amos 4:1ff.; 5:10–13). As a result, God was to punish her by bringing destruction and captivity from the Assyrians in 722 B.C. Nineveh’s repentance may have been aided by the two plagues (765 and 759 B.C.) and a solar eclipse (763 B.C.), preparing them for Jonah’s judgment message.

Historical and Theological Themes

Jonah, though a prophet of Israel, is not remembered for his ministry in Israel which could explain why the Pharisees erringly claimed in Jesus’ day that no prophet had come from Galilee (cf. John 7:52). Rather, the book relates the account of his call to preach repentance to Nineveh and his refusal to go. Nineveh, the capital of Assyria and infamous for its cruelty, was a historical nemesis of Israel and Judah. The focus of this book is on that Gentile city, which was founded by Nimrod, great-grandson of Noah (Gen. 10:6–12). Perhaps the largest city in the ancient world (1:2; 3:2, 3; 4:11), it was nevertheless destroyed about 150 years after the repentance of the generation in the time of Jonah’s visit (612 B.C.), as Nahum prophesied (Nah. 1:1ff.). Israel’s political distaste for Assyria, coupled with a sense of spiritual superiority as the recipient of God’s covenant blessing, produced a recalcitrant attitude in Jonah toward God’s request for missionary service. Jonah was sent to Nineveh in part to shame Israel by the fact that a pagan city repented at the preaching of a stranger, whereas Israel would not repent though preached to by many prophets. He was soon to learn that God’s love and mercy extends to all of His creatures (4:2, 10, 11), not just His covenant people (cf. Gen. 9:27; 12:3; Lev. 19:33, 34; 1 Sam. 2:10; Is. 2:2; Joel 2:28–32).

The book of Jonah reveals God’s sovereign rule over man and all creation. Creation came into being through Him (1:9) and responds to His every command (1:4, 17; 2:10; 4:6, 7; cf. Mark 4:41). Jesus employed the repentance of the Ninevites to rebuke the Pharisees, thereby illustrating the hardness of the Pharisees’ hearts and their unwillingness to repent (Matt. 12:38-41; Luke 11:29-32). The heathen city of Nineveh repented at the preaching of a reluctant prophet, but the Pharisees would not repent at the preaching of the greatest of all prophets, in spite of overwhelming evidence that He was actually their Lord and Messiah. Jonah is a picture of Israel, who was chosen and commissioned by God to be His witness (Is. 43:10-12; 44:8), who rebelled against His will (Ex. 32:1-4; Judg. 2:11-19; Ezek. 6:1-5; Mark 7:6-9), but who has been miraculously preserved by God through centuries of exile and dispersion to finally preach His truth (Jer. 30:11; 31:35-37; Hos. 3:3-5; Rev. 7:1-8; 14:1-3).

Interpretive Challenges

The primary challenge is whether the book is to be interpreted as historical narrative or as allegory/parable. The grand scale of the miracles, such as being kept alive 3 days and nights in a big fish, has led some skeptics and critics to deny their historical validity and substitute spiritual lessons, either to the constituent parts (allegory) or to the book as a whole (parable). But however grandiose and miraculous the events may have been, the narrative must be viewed as historical. Centered on a historically identifiable OT prophet who lived in the eighth century B.C., the account of whom has been recorded in narrative form, there is no alternative but to understand Jonah as historical. Furthermore, Jesus did not teach the story of Jonah as a parable but as an actual account firmly rooted in history (Matt. 12:38–41; 16:4; Luke 11:29–32).

Outline

I. Running from God’s Will (1:1-17)

A. The Commission of Jonah (1:1, 2)

B. The Flight of Jonah (1:3)

C. The Pursuit of Jonah (1:4-16)

D. The Preservation of Jonah (1:17)

II. Submitting to God’s Will (2:1-10)

A. The Helplessness of Jonah (2:1-3)

B. The Prayer of Jonah (2:4-7)

C. The Repentance of Jonah (2:8, 9)

D. The Deliverance of Jonah (2:10)

III. Fulfilling God’s Will (3:1-10)

A. The Commission Renewed (3:1, 2)

B. The Prophet Obeys (3:3, 4)

C. The City Repents (3:5-9)

D. The Lord Relents (3:10)

IV. Questioning God’s Will (4:1-11)

A. The Prophet Displeased (4:1-5)

B. The Prophet Rebuked (4:6-11)

The Book of

JONAH

Jonah 1

Jonah’s Disobedience

1Now the word of the LORD came to aJonah the son of Amittai, saying,

2“Arise, go to bNineveh, that cgreat city, and cry out against it; for dtheir wickedness has come up before Me.”

3But Jonah arose to flee to Tarshish from the presence of the LORD. He went down to eJoppa, and found a ship going to Tarshish; so he paid the fare, and went down into it, to go with them to fTarshish gfrom the presence of the LORD.

The Storm at Sea

4But hthe LORD 1sent out a great wind on the sea, and there was a mighty tempest on the sea, so that the ship was about to be broken up.

5Then the mariners were afraid; and every man cried out to his god, and threw the cargo that was in the ship into the sea, to lighten 2the load. But Jonah had gone down iinto the lowest parts of the ship, had lain down, and was fast asleep.

6So the captain came to him, and said to him, “What do you mean, sleeper? Arise, jcall on your God; kperhaps your God will consider us, so that we may not perish.”

7And they said to one another, “Come, let us lcast lots, that we may know for whose cause this trouble has come upon us.” So they cast lots, and the lot fell on Jonah.

8Then they said to him, m“Please tell us! For whose cause is this trouble upon us? What is your occupation? And where do you come from? What is your country? And of what people are you?”

9So he said to them, “I am a Hebrew; and I fear 3the LORD, the God of heaven, nwho made the sea and the dry land.” Ten Miracles in Jonah

Jonah Thrown into the Sea

10Then the men were exceedingly afraid, and said to him, “Why have you done this?” For the men knew that he fled from the presence of the LORD, because he had told them.

11Then they said to him, “What shall we do to you that the sea may be calm for us?”—for the sea was growing more tempestuous.

12And he said to them, o“Pick me up and 4throw me into the sea; then the sea will become calm for you. For I know that this great tempest is because of me.”

13Nevertheless the men rowed hard to return to land, pbut they could not, for the sea continued to grow more tempestuous against them.

14Therefore they cried out to the LORD and said, “We pray, O LORD, please do not let us perish for this man’s life, and qdo not charge us with innocent blood; for You, O LORD, rhave done as it pleased You.”

15So they picked up Jonah and threw him into the sea, sand the sea ceased from its raging.

16Then the men tfeared the LORD exceedingly, and offered a sacrifice to the LORD and took vows.

Jonah’s Prayer and Deliverance

17Now the LORD had prepared a great fish to swallow Jonah. And uJonah was in the belly of the fish three days and three nights.

Jonah 2

Jonah’s Prayer and God’s Answer

1Then Jonah prayed to the LORD his God from the fish’s belly.

2And he said:

“I acried out to the LORD because of my affliction,

b And He answered me.

“Out of the belly of Sheol I cried,

And You heard my voice.

3c For You cast me into the deep,

Into the heart of the seas,

And the floods surrounded me;

d All Your billows and Your waves passed over me.

4e Then I said, ‘I have been cast out of Your sight;

Yet I will look again ftoward Your holy temple.’

5The gwaters surrounded me, even to my soul;

The deep closed around me;

Weeds were wrapped around my head.

6I went down to the 1moorings of the mountains;

The earth with its bars closed behind me forever;

Yet You have brought up my hlife from the pit,

O LORD, my God.

7“When my soul fainted within me,

I remembered the LORD;

i And my prayer went up to You,

Into Your holy temple.

8“Those who regard jworthless idols

Forsake their own 2Mercy.

9But I will ksacrifice to You

With the voice of thanksgiving;

I will pay what I have lvowed.

m Salvation is of the nLORD.”

10So the LORD spoke to the fish, and it vomited Jonah onto dry land.

Jonah 3

Jonah Preaches at Nineveh

1Now the word of the LORD came to Jonah the second time, saying,

2“Arise, go to Nineveh, that great city, and preach to it the message that I tell you.”

3So Jonah arose and went to Nineveh, according to the word of the LORD. Now Nineveh was an exceedingly great city, 1a three-day journey in extent.

4And Jonah began to enter the city on the first day’s walk. Then ahe cried out and said, “Yet forty days, and Nineveh shall be overthrown!”

The People of Nineveh Believe

5So the bpeople of Nineveh believed God, proclaimed a fast, and put on sackcloth, from the greatest to the least of them.

6Then word came to the king of Nineveh; and he arose from his throne and laid aside his robe, covered himself with sackcloth cand sat in ashes.

7dAnd he caused it to be proclaimed and published throughout Nineveh by the decree of the king and his 2nobles, saying,

Let neither man nor beast, herd nor flock, taste anything; do not let them eat, or drink water.

8But let man and beast be covered with sackcloth, and cry mightily to God; yes, elet every one turn from his evil way and from fthe violence that is in his hands.

9gWho can tell if God will turn and relent, and turn away from His fierce anger, so that we may not perish?

10hThen God saw their works, that they turned from their evil way; and God relented from the disaster that He had said He would bring upon them, and He did not do it.

Jonah 4

Jonah’s Anger and God’s Kindness

1But it displeased Jonah exceedingly, and he became angry.

2So he prayed to the LORD, and said, “Ah, LORD, was not this what I said when I was still in my country? Therefore I afled previously to Tarshish; for I know that You are a bgracious and merciful God, slow to anger and abundant in lovingkindness, One who relents from doing harm.

3c“Therefore now, O LORD, please take my life from me, for dit is better for me to die than to live!”

4Then the LORD said, “Is it right for you to be angry?”

5So Jonah went out of the city and sat on the east side of the city. There he made himself a shelter and sat under it in the shade, till he might see what would become of the city.

6And the LORD God prepared a 1plant and made it come up over Jonah, that it might be shade for his head to deliver him from his misery. So Jonah 2was very grateful for the plant.

7But as morning dawned the next day God prepared a worm, and it so damaged the plant that it withered.

8And it happened, when the sun arose, that God prepared a vehement east wind; and the sun beat on Jonah’s head, so that he grew faint. Then he wished death for himself, and said, e“It is better for me to die than to live.”

9Then God said to Jonah, “Is it right for you to be angry about the plant?” And he said, “It is right for me to be angry, even to death!”

10But the LORD said, “You have had pity on the plant for which you have not labored, nor made it grow, which 3came up in a night and perished in a night.

11“And should I not pity Nineveh, fthat great city, in which are more than one hundred and twenty thousand persons gwho cannot discern between their right hand and their left—and much livestock?”

Jonah Commentaries

Jonah 1

1:1 Jonah the son of Amittai. Jonah’s name is Heb. for “dove,” while that of his father means “truthful” or “loyal.”

1:2 Arise, go to Nineveh. While other prophets prophesied against Gentile nations, this is the only case of a prophet actually being sent to a foreign nation to deliver God’s message against them. This was for the salvation of that city and for the shame and jealousy of Israel, as well as a rebuke to the reluctance of the Jews to bring Gentiles to the true God. Nineveh, which dates back to Nimrod (Gen. 10:11), was located on the banks of the Tigris River approximately 500 mi. NE of Israel. It was always one of Assyria’s royal cities and for many years served as the capital. The name Nineveh, is thought to derive from “ninus,” i.e., Nimrod, and means the residence of Nimrod or “nunu” (Akkadian for “fish”). The people worshiped the fish goddess Nanshe (the daughter of Ea, the goddess of fresh water) and Dagon the fish god who was represented as half man and half fish. that great city. Nineveh was great both in size (3:3) and in power, exerting significant influence over the Middle East until her destruction by Nebuchadnezzar in 612 B.C. It was possibly the largest city in the world at this time. According to historians, magnificent walls almost 8 mi. long enveloped the inner city, with the rest of the city/district occupying an area with a circumference of some 60 miles. Its population could have approached 600,000 (cf. 4:11). their wickedness has come up before Me. Nineveh was the center of idolatrous worship of Assur and Ishtar. A century later, Nahum pronounced doom upon Assyria for her evil ways and cruelty (Nah. 3), which was carried out by Nebuchadnezzar in 612 B.C.

1:3 But Jonah arose to flee to Tarshish. This is the only recorded instance of a prophet refusing God’s commission (cf. Jer. 20:7–9). The location of Tarshish, known for its wealth (Ps. 72:10; Jer. 10:9; Ezek. 27:12, 25), is uncertain. The Gr. historian Herodotus identified it with Tartessus, a merchant city in southern Spain. The prophet went as far W in the opposite direction as possible, showing his reluctance to bring salvation blessing to Gentiles. from the presence of the LORD. While no one can escape from the LORD’s omnipresence (Ps. 139:7–12), it is thought that the prophet was attempting to flee His manifest presence in the temple at Jerusalem (cf. Gen. 4:16; Jon. 2:4). Joppa. Joppa (today Jaffa), located on the Mediterranean coast near the border of Judah and Samaria, was also the location of Peter’s vision in preparation for his visit to Cornelius, a Gentile (Acts 10).

1:4 a great wind. This is not an ordinary storm, but an extreme one sent (lit. “hurled”) from God. Sailors, accustomed to storms, were afraid of this one (v. 5), a fear which served God’s purpose (cf. Ps. 104:4).

1:7 cast lots. The last resort is to ascertain whose guilt has caused such divine anger. God could reveal His will by controlling the lots, which He did. This method of discernment by casting lots, the exact procedure of which is not known, was not forbidden in Israel (cf. Prov. 16:33; Josh. 7:14ff.; 15:1; 1 Sam. 14:36–45; Acts 1:26).

1:9 I am a Hebrew. Jonah identified himself by the name that Israelites used among Gentiles (cf. 1 Sam. 4:6, 9; 14:11). the God of heaven. This title, in use from earliest times (Gen. 24:3, 7), may have been specifically chosen by Jonah to express the sovereignty of the LORD in contrast to Baal, who was a sky god (cf. 1 Kin. 18:24). Spoken to sailors who were most likely from Phoenicia, the center of Baal worship, the title bears significant weight, especially when coupled with the phrase “who made the sea and the dry land.” This was the appropriate identification when introducing the true and living God to pagans who didn’t have Scripture, but whose reason led them to recognize the fact that there had to be a Creator (cf. Rom. 1:18–23). To begin with creation, as in Acts 14:14–17 and 17:23b–29, was the proper starting point. To evangelize Jews, one can begin with the OT Scripture.

Jon. 1:9

Ten Miracles in Jonah

1. 1:4 “the LORD sent out a great wind on the sea”

2. 1:7 “the lot fell on Jonah”

3. 1:15 “the sea ceased from its raging”

4. 1:17 “the LORD had prepared a great fish”

5. 1:17 “to swallow Jonah (alive)”

6. 2:10 “the LORD spoke to the fish…it vomited Jonah onto dry land”

7. 3:10 “God saw their works…they turned from their evil way”

8. 4:6 “the LORD God prepared a plant”

9. 4:7 “God prepared a worm”

10. 4:8 “God prepared a vehement east wind”

1:11, 12 Unwilling to go to Nineveh and feeling guilty, Jonah was willing to sacrifice himself in an effort to save the lives of others. Apparently, he would rather have died than go to Nineveh.

1:13, 14 Heathen sailors had more concern for one man than Jonah had for tens of thousands in Nineveh. The storm, Jonah’s words, and the lots all indicated to the sailors that the LORD was involved; thus they offered sacrifices to Him and made vows, indicating Jonah had told them more about God than is recorded here.

1:15 the sea ceased. This was similar to Christ’s quieting the storm on the Sea of Galilee (cf. Matt. 8:23–27).

1:17 a great fish. The species of fish is uncertain; the Heb. word for whale is not here employed. God sovereignly prepared (lit. “appointed”) a great fish to rescue Jonah. Apparently Jonah sank into the depth of the sea before the fish swallowed him (cf. 2:3, 5, 6). three days and three nights. See note on Matt. 12:40.

Jonah 2

2:1–9 Jonah acknowledged God’s sovereignty (vv. 1–3) and submitted to it (vv. 4–9).

2:2 Out of the belly of Sheol. The phrase does not necessarily indicate that Jonah actually died. “Sheol” frequently has a hyperbolic meaning in contexts where it denotes a catastrophic condition near death (Ps. 30:3). Later Jonah expressed praise for his deliverance “from the pit,” speaking of his escape from certain death.

2:3 In describing his watery experience, Jonah acknowledged that his circumstances were judgment from the Lord.

2:4 I have been cast out of Your sight. In 1:3, Jonah ran from the LORD’s presence; here he realizes that the Lord has temporarily expelled him.

2:5 my soul. This describes Jonah’s total person—both physically and spiritually (cf. v. 7).

2:9 I have vowed. Jonah found himself in the same position as the mariners: offering sacrifices and making vows (cf. 1:16). In light of 3:1–4, Jonah’s vow could well have been to carry out God’s ministry will for him by preaching in Nineveh (Pss. 50:14; 66:13, 14).

2:10 the LORD spoke. Just as God calls the stars by name (Is. 40:26; cf. Ps. 147:4), so He speaks to His creation in the animal world (cf. Num. 22:28–30). Most likely, Jonah was vomited upon the shore near Joppa.

Jonah 3

3:1, 2 Gracious in giving Jonah a second chance, God again commissioned him to go to Nineveh. Jonah is the only prophet actually sent by God to preach repentance in a foreign land.

3:3 an exceedingly great city, a three-day journey. Lit. “a great city to God,” the text emphasizes not only its size (cf. 1:2) but its importance (cf. 4:11). A metropolitan city the size of Nineveh, with a circumference of about 60 mi., would require 3 days just to get around it. These dimensions are confirmed by historians. Stopping to preach would only add to the time requirement.

3:4 Yet forty days. The time frame may harken back to Moses’ supplication for 40 days and nights at Sinai (Deut. 9:18, 25). Jonah’s message, while short, accomplishes God’s intended purpose.

3:5 the people…believed God. Jonah’s experience with the fish (2:1–10), in light of the Ninevites pagan beliefs (see note on 1:2), certainly gained him an instant hearing. From the divine side, this wholesale repentance was a miraculous work of God. Pagan sailors and a pagan city responded to the reluctant prophet, showing the power of God in spite of the weakness of His servant.

3:6 The king of Nineveh, thought to be either Adad-nirari III (ca. 810–783) or Assurdan III (ca. 772–755), exchanged his royal robes for sackcloth and ashes (cf. Job 42:6; Is. 58:5). Reports of Jonah’s miraculous fish experience may have preceded him to Nineveh, accounting for the swift and widespread receptivity of his message (cf. 1:2). It is generally believed that acid from the fish’s stomach would have bleached Jonah’s face, thus validating the experience.

3:7–9 man nor beast. It was a Persian custom to use animals in mourning ceremonies.

3:10 God saw…God relented. See notes on 2 Sam. 24:16; Jer. 42:10 (cf. Jer. 18:7, 8). The Ninevites truly repented.

Jonah 4

4:1, 2 Jonah, because of his rejection of Gentiles and distaste for their participation in salvation, was displeased at God’s demonstration of mercy towards the Ninevites, thereby displaying the real reason for his original flight to Tarshish. From the very beginning, Jonah had clearly understood the gracious character of God (cf. 1 Tim. 2:4; 2 Pet. 3:9). He had received pardon, but didn’t want Nineveh to know God’s mercy (cf. a similar attitude in Luke 15:25ff.).

4:3 better…to die than to live! Perhaps Jonah was expressing the reality of breaking his vow (2:9) to God a second time (cf. Num. 30:2; Eccl. 5:1–6).

4:6 a plant. The identity is uncertain, but it possibly could be the fast growing castor oil plant, which in hot climates grows rapidly to give shade with its large leaves.

4:8 vehement east wind. A hot, scorching wind, normally called “sirocco,” blowing off the Arabian desert. The shelter Jonah made for himself (v. 5) would not exclude this “agent” of God’s sovereignty.

4:10, 11 God’s love for the people of Nineveh, whom He had created, is far different from Jonah’s indifference to their damnation and greater than Jonah’s warped concern for a wild plant for which he had done nothing. God was ready to spare Sodom for 10 righteous; how much more a city which includes 120,000 small children, identified as those who cannot discern the right hand from the left (cf. Gen. 18:22, 23). With that many 3 or 4 year old children, it is reasonable to expect a total population in excess of 600,000.

Jonah 1

1:1 a 2 Kin. 14:25; Matt. 12:39–41; 16:4; Luke 11:29, 30, 32

1:2 b Is. 37:37

1:2 c Gen. 10:11, 12; 2 Kin. 19:36; Jon. 4:11; Nah. 1:1; Zeph. 2:13

1:2 d Gen. 18:20; Hos. 7:2

1:3 e Josh. 19:46; 2 Chr. 2:16; Ezra 3:7; Acts 9:36, 43

1:3 f Is. 23:1

1:3 g Gen. 4:16; Job 1:12; 2:7

1:4 h Ps. 107:25

1:4 1 Lit. hurled

1:5 i 1 Sam. 24:3

1:5 2 Lit. from upon them

1:6 j Ps. 107:28

1:6 k Joel 2:14

1:7 l Josh. 7:14; 1 Sam. 14:41, 42; Prov. 16:33

1:8 m Josh. 7:19; 1 Sam. 14:43

1:9 n (Neh. 9:6); Ps. 146:6; Acts 17:24

1:9 3 Heb. YHWH

1:12 o John 11:50

1:12 4 Lit. hurl

1:13 p (Prov. 21:30)

1:14 q Deut. 21:8

1:14 r Ps. 115:3; (Dan. 4:35)

1:15 s (Ps. 89:9; 107:29); Luke 8:24

1:16 t Mark 4:41; Acts 5:11

1:17 u (Matt. 12:40; Luke 11:30)

Jonah 2

2:2 a 1 Sam. 30:6; Ps. 120:1; Lam. 3:55

2:2 b Ps. 65:2

2:3 c Ps. 88:6

2:3 d Ps. 42:7

2:4 e Ps. 31:22; Jer. 7:15

2:4 f 1 Kin. 8:38; 2 Chr. 6:38; Ps. 5:7

2:5 g Ps. 69:1; Lam. 3:54

2:6 h Job 33:28; (Ps. 16:10; Is. 38:17)

2:6 1 foundations or bases

2:7 i 2 Chr. 30:27; Ps. 18:6

2:8 j 2 Kin. 17:15; Ps. 31:6; Jer. 10:8

2:8 2 Or Lovingkindness

2:9 k Ps. 50:14, 23; Jer. 33:11; Hos. 14:2

2:9 l Job 22:27; (Eccl. 5:4, 5)

2:9 m Ps. 3:8; (Is. 45:17)

2:9 n (Jer. 3:23)

Jonah 3

3:3 1 Exact meaning unknown

3:4 a (Deut. 18:22)

3:5 b (Matt. 12:41; Luke 11:32)

3:6 c Job 2:8

3:7 d 2 Chr. 20:3; Dan. 3:29; Joel 2:15

3:7 2 Lit. great ones

3:8 e Is. 58:6

3:8 f Is. 59:6

3:9 g 2 Sam. 12:22; Joel 2:14; Amos 5:15

3:10 h Ex. 32:14; Jer. 18:8; Amos 7:3, 6

Jonah 4

4:2 a Jon. 1:3

4:2 b Ex. 34:6; Num. 14:18; Ps. 86:5, 15; Joel 2:13

4:3 c 1 Kin. 19:4; Job 6:8, 9

4:3 d Jon. 4:8

4:6 1 Heb. kikayon, exact identity unknown

4:6 2 Lit. rejoiced with great joy

4:8 e Jon. 4:3

4:10 3 Lit. was a son of a night

4:11 f Jon. 1:2; 3:2, 3

4:11 g Deut. 1:39; Is. 7:16

Introduction to Micah

Title

The name of the book is derived from the prophet who, having received the word of the LORD, was commissioned to proclaim it. Micah, whose name is shared by others in the OT (e.g., Judg. 17:1; 2 Chr. 13:2; Jer. 36:11), is a shortened form of Micaiah (or Michaiah) and means “Who is like the LORD?” In 7:18, Micah uses a play on his own name, saying “Who is a God like You?”

Author and Date

The first verse establishes Micah as the author. Beyond that, little is known about him. His parentage is not given, but his name suggests a godly heritage. He traces his roots to the town of Moresheth (1:1, 14), located in the foothills of Judah, approximately 25 mi. SW of Jerusalem, on the border of Judah and Philistia, near Gath. From a productive agricultural area, he was like Amos, a country resident removed from the national politics and religion, yet chosen by God (3:8) to deliver a message of judgment to the princes and people of Jerusalem.

Micah places his prophecy during the reigns of Jotham (750–731 B.C.), Ahaz (731–715 B.C.), and Hezekiah (715–686 B.C.). His indictments of social injustices and religious corruption renew the theme of Amos (mid-eighth century B.C.) and his contemporaries, Hosea in the N (ca. 755–710 B.C.) and in the S Isaiah (ca. 739–690 B.C.). This fits that which is known about the character of Ahaz (2 Kin. 16:10–18) and his son Hezekiah prior to his sweeping spiritual reformations (2 Chr. 29; 31:1). His references to the imminent fall of Samaria (1:6) clearly position him before 722 B.C., at approximately 735–710 B.C.

Background and Setting

Because the northern kingdom was about to fall to Assyria during Micah’s ministry in 722 B.C., Micah dates his message with the mention of Judean kings only. While Israel was an occasional recipient of his words (cf. 1:5–7), his primary attention was directed toward the southern kingdom in which he lived. The economic prosperity and the absence of international crises which marked the days of Jeroboam II (793–753 B.C.), during which the borders of Judah and Israel rivaled those of David and Solomon (cf. 2 Kin. 14:23–27), were slipping away. Syria and Israel invaded Judah, taking the wicked Ahaz temporarily captive (cf. 2 Chr. 28:5–16; Is. 7:1, 2). After Assyria had overthrown Syria and Israel, the good king Hezekiah withdrew his allegiance to Assyria, causing Sennacherib to besiege Jerusalem in 701 B.C. (cf. 2 Kin. 18, 19; 2 Chr. 32). The LORD then sent His angel to deliver Judah (2 Chr. 32:21). Hezekiah was used by God to lead Judah back to true worship.

After the prosperous reign of Uzziah, who died in 739 B.C., his son Jotham continued the same policies, but failed to remove the centers of idolatry. Outward prosperity was only a facade masking rampant social corruption and religious syncretism. Worship of the Canaanite fertility god Baal was increasingly integrated with the OT sacrificial system, reaching epidemic proportions under the reign of Ahaz (cf. 2 Chr. 28:1–4). When Samaria fell, thousands of refugees swarmed into Judah, bringing their religious syncretism with them. But while Micah (like Hosea) addressed this issue, it was the disintegration of personal and social values to which he delivered his most stinging rebukes and stern warnings (e.g., 7:5, 6). Assyria was the dominant power and a constant threat to Judah, so Micah’s prediction that Babylon, then under Assyrian rule, would conquer Judah (4:10) seemed remote. Thus, as the prophet Amos was to Israel, Micah was to Judah.

Historical and Theological Themes

Primarily, Micah proclaimed a message of judgment to a people persistently pursuing evil. Similar to other prophets (cf. Hos. 4:1; Amos 3:1), Micah presented his message in lawsuit/courtroom terminology (1:2; 6:1, 2). The prophecy is arranged in 3 oracles or cycles, each beginning with the admonition to “hear” (1:2; 3:1; 6:1). Within each oracle, he moves from doom to hope—doom because they have broken God’s law given at Sinai; hope because of God’s unchanging covenant with their forefathers (7:20). One third of the book targets the sins of his people; another third looks at the punishment of God to come; and another third promises hope for the faithful after the judgment. Thus, the theme of the inevitability of divine judgment for sin is coupled together with God’s immutable commitment to His covenant promises. The combination of God’s 1) absolute consistency in judging sin and 2) unbending commitment to His covenant through the remnant of His people provides the hearers with a clear disclosure of the character of the Sovereign of the universe. Through divine intervention, He will bring about both judgment on sinners and blessing on those who repent.

Interpretive Challenges

The verbal similarity between Mic. 4:1-3 and Is. 2:2-4 raises the question of who quoted whom. Interpreters are divided, with no clear-cut answers on either side. Because the two prophets lived in close proximity to each other, prophesying during the same period, this similarity is understandable. God gave the same message through two preachers. The introductory phrase, “in the latter days” (4:1), removes these verses from any post-Exilic fulfillment and requires an eschatological timeframe surrounding the Second Advent of Christ and the beginning of the Millennium.

Apart from Is. 2:2-4, three other passages from Micah are quoted elsewhere in Scripture. Micah 3:12 is quoted in Jer. 26:18, thereby saving Jeremiah’s life from King Jehoiakim’s death sentence. Micah 5:2 is quoted by the chief priests and scribes (Matt. 2:6) in response to Herod’s query about the birthplace of the Messiah. Micah 7:6 is employed by Jesus in Matt. 10:35, 36 when commissioning His disciples.

Outline

I. Superscription (1:1)

II. God Gathers to Judge and Deliver (1:2-2:13)

A. Samaria and Judah Punished (1:2-16)

B. Oppressors Judged (2:1-5)

C. False Prophets Renounced (2:6-11)

D. Promise of Deliverance (2:12, 13)

III. God Judges Rulers and Comes to Deliver (3:1-5:15)

A. The Contemporary Leaders are Guilty (3:1-12)

B. The Coming Leader Will Deliver and Restore (4:1-5:15)

IV. God Brings Indictments and Ultimate Deliverance (6:1-7:20)

A. Messages of Reproof and Lament (6:1-7:6)

B. Messages of Confidence and Victory (7:7-20)

The Book of

MICAH

Micah 1

Judgment on Israel and Judah

1The word of the LORD that came to aMicah of Moresheth in the days of bJotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

The Coming Judgment on Israel

2Hear, all you peoples!

Listen, O earth, and all that is in it!

Let the Lord GOD be a witness against you,

The Lord from cHis holy temple.

3For behold, the LORD is coming out of His place;

He will come down

And tread on the high places of the earth.

4d The mountains will melt under Him,

And the valleys will split

Like wax before the fire,

Like waters poured down a steep place.

5All this is for the transgression of Jacob

And for the sins of the house of Israel.

What is the transgression of Jacob?

Is it not Samaria?

And what are the ehigh places of Judah?

Are they not Jerusalem?

6“Therefore I will make Samaria fa heap of ruins in the field,

Places for planting a vineyard;

I will pour down her stones into the valley,

And I will guncover her foundations.

7All her carved images shall be beaten to pieces,

And all her hpay as a harlot shall be burned with the fire;

All her idols I will lay desolate,

For she gathered it from the pay of a harlot,

And they shall return to the ipay of a harlot.”

Mourning for Israel and Judah

8Therefore I will wail and howl,

I will go stripped and naked;

j I will make a wailing like the jackals

And a mourning like the ostriches,

9For her wounds are incurable.

For kit has come to Judah;

It has come to the gate of My people—

To Jerusalem.

10l Tell it not in Gath,

Weep not at all;

In 1Beth Aphrah

Roll yourself in the dust.

11Pass by in naked shame, you inhabitant of 2Shaphir;

The inhabitant of 3Zaanan does not go out.

Beth Ezel mourns;

Its place to stand is taken away from you.

12For the inhabitant of 4Maroth 5pined for good,

But mdisaster came down from the LORD

To the gate of Jerusalem.

13O inhabitant of nLachish,

Harness the chariot to the swift steeds

(She was the beginning of sin to the daughter of Zion),

For the transgressions of Israel were ofound in you.

14Therefore you shall pgive presents to 6Moresheth Gath;

The houses of qAchzib7 shall be a lie to the kings of Israel.

15I will yet bring an heir to you, O inhabitant of rMareshah;8

The glory of Israel shall come to sAdullam.9

16Make yourself tbald and cut off your hair,

Because of your uprecious children;

Enlarge your baldness like an eagle,

For they shall go from you into vcaptivity.

Micah 2

Woe to Evildoers

1Woe to those who devise iniquity,

And 1work out evil on their beds!

At amorning light they practice it,

Because it is in the power of their hand.

2They bcovet fields and take them by violence,

Also houses, and seize them.

So they oppress a man and his house,

A man and his inheritance.

3Therefore thus says the LORD:

“Behold, against this cfamily I am devising ddisaster,

From which you cannot remove your necks;

Nor shall you walk haughtily,

For this is an evil time.

4In that day one shall take up a proverb against you,

And elament with a bitter lamentation, saying:

‘We are utterly destroyed!

He has changed the 2heritage of my people;

How He has removed it from me!

To 3a turncoat He has divided our fields.’ ”

5Therefore you will have no 4one to determine boundaries by lot

In the assembly of the LORD.

Lying Prophets

6“Do not prattle,” you say to those who 5prophesy.

So they shall not prophesy 6to you;

7 They shall not return insult for insult.

7You who are named the house of Jacob:

“Is the Spirit of the LORD restricted?

Are these His doings?

Do not My words do good

To him who walks uprightly?

8“Lately My people have risen up as an enemy—

You pull off the robe with the garment

From those who trust you, as they pass by,

Like men returned from war.

9The women of My people you cast out

From their pleasant houses;

From their children

You have taken away My glory forever.

10“Arise and depart,

For this is not your frest;

Because it is gdefiled, it shall destroy,

Yes, with utter destruction.

11If a man should walk in a false spirit

And speak a lie, saying,

‘I will 8prophesy to you 9of wine and drink,’

Even he would be the hprattler of this people.

Israel Restored

12“Ii will surely assemble all of you, O Jacob,

I will surely gather the remnant of Israel;

I will put them together jlike sheep of 10the fold,

Like a flock in the midst of their pasture;

k They shall make a loud noise because of so many people.

13The one who breaks open will come up before them;

They will break out,

Pass through the gate,

And go out by it;

l Their king will pass before them,

m With the LORD at their head.”

Micah 3

Wicked Rulers and Prophets

1And I said:

“Hear now, O heads of Jacob,

And you arulers of the house of Israel:

b Is it not for you to know justice?

2You who hate good and love evil;

Who strip the skin from 1My people,

And the flesh from their bones;

3Who also ceat the flesh of My people,

Flay their skin from them,

Break their bones,

And chop them in pieces

Like meat for the pot,

d Like flesh in the caldron.”

4Then ethey will cry to the LORD,

But He will not hear them;

He will even hide His face from them at that time,

Because they have been evil in their deeds.

5Thus says the LORD fconcerning the prophets

Who make my people stray;

Who chant 2“Peace”

3 While they gchew with their teeth,

But who prepare war against him

h Who puts nothing into their mouths:

6“Thereforei you shall have night without 4vision,

And you shall have darkness without divination;

The sun shall go down on the prophets,

And the day shall be dark for jthem.

7So the seers shall be ashamed,

And the diviners abashed;

Indeed they shall all cover their lips;

k For there is no answer from God.”

8But truly I am full of power by the Spirit of the LORD,

And of justice and might,

l To declare to Jacob his transgression

And to Israel his sin.

9Now hear this,

You heads of the house of Jacob

And rulers of the house of Israel,

Who abhor justice

And 5pervert all equity,

10m Who build up Zion with nbloodshed

And Jerusalem with iniquity:

11o Her heads judge for a bribe,

p Her priests teach for pay,

And her prophets divine for 6money.

q Yet they lean on the LORD, and say,

“Is not the LORD among us?

No harm can come upon us.”

12Therefore because of you

Zion shall be rplowed like a field,

s Jerusalem shall become heaps of ruins,

And tthe mountain of the 7temple

Like the bare hills of the forest.

Micah 4

The LORD’s Reign in Zion

(cf. Is. 2:2–4)

1Now ait shall come to pass in the latter days

That the mountain of the LORD’s house

Shall be established on the top of the mountains,

And shall be exalted above the hills;

And peoples shall flow to it.

2Many nations shall come and say,

“Come, and let us go up to the mountain of the LORD,

To the house of the God of Jacob;

He will teach us His ways,

And we shall walk in His paths.”

For out of Zion the law shall go forth,

And the word of the LORD from Jerusalem.

3He shall judge between many peoples,

And rebuke strong nations afar off;

They shall beat their swords into bplowshares,

And their spears into 1pruning hooks;

Nation shall not lift up sword against nation,

c Neither shall they learn war anymore.

4d But everyone shall sit under his vine and under his fig tree,

And no one shall make them afraid;

For the mouth of the LORD of hosts has spoken.

5For all people walk each in the name of his god,

But ewe will walk in the name of the LORD our God

Forever and ever.

Zion’s Future Triumph

6“In that day,” says the LORD,

f“I will assemble the lame,

g I will gather the outcast

And those whom I have afflicted;

7I will make the lame ha remnant,

And the outcast a strong nation;

So the LORD iwill reign over them in Mount Zion

From now on, even forever.

8And you, O tower of the flock,

The stronghold of the daughter of Zion,

To you shall it come,

Even the former dominion shall come,

The kingdom of the daughter of Jerusalem.”

9Now why do you cry aloud?

j Is there no king in your midst?

Has your counselor perished?

For kpangs have seized you like a woman in 2labor.

10Be in pain, and labor to bring forth,

O daughter of Zion,

Like a woman in birth pangs.

For now you shall go forth from the city,

You shall dwell in the field,

And to lBabylon you shall go.

There you shall be delivered;

There the mLORD will nredeem you

From the hand of your enemies.

11o Now also many nations have gathered against you,

Who say, “Let her be defiled,

And let our eye plook upon Zion.”

12But they do not know qthe thoughts of the LORD,

Nor do they understand His counsel;

For He will gather them rlike sheaves to the threshing floor.

13“Arises and tthresh, O daughter of Zion;

For I will make your horn iron,

And I will make your hooves bronze;

You shall ubeat in pieces many peoples;

v I will consecrate their gain to the LORD,

And their substance to wthe Lord of the whole earth.”

Micah 5

The Messiah Will Be Born at Bethlehem

1Now gather yourself in troops,

O daughter of troops;

He has laid siege against us;

They will astrike the judge of Israel with a rod on the cheek.

The Coming Messiah

2“But you, bBethlehem cEphrathah,

Though you are little damong the ethousands of Judah,

Yet out of you shall come forth to Me

The One to be fRuler in Israel,

g Whose goings forth are from of old,

From 1everlasting.”

3Therefore He shall give them up,

Until the time that hshe who is in labor has given birth;

Then ithe remnant of His brethren

Shall return to the children of Israel.

4And He shall stand and jfeed2 His flock

In the strength of the LORD,

In the majesty of the name of the LORD His God;

And they shall abide,

For now He kshall be great

To the ends of the earth;

5And this One lshall be peace.

Judgment on Israel’s Enemies

When the Assyrian comes into our land,

And when he treads in our palaces,

Then we will raise against him

Seven shepherds and eight princely men.

6They shall 3waste with the sword the land of Assyria,

And the land of mNimrod at its entrances;

Thus He shall ndeliver us from the Assyrian,

When he comes into our land

And when he treads within our borders.

7Then othe remnant of Jacob

Shall be in the midst of many peoples,

p Like dew from the LORD,

Like showers on the grass,

That 4tarry for no man

Nor 5wait for the sons of men.

8And the remnant of Jacob

Shall be among the Gentiles,

In the midst of many peoples,

Like a qlion among the beasts of the forest,

Like a young lion among flocks of sheep,

Who, if he passes through,

Both treads down and tears in pieces,

And none can deliver.

9Your hand shall be lifted against your adversaries,

And all your enemies shall be 6cut off.

10“And it shall be in that day,” says the LORD,

“That I will rcut7 off your shorses from your midst

And destroy your tchariots.

11I will cut off the cities of your land

And throw down all your strongholds.

12I will cut off sorceries from your hand,

And you shall have no usoothsayers.

13v Your carved images I will also cut off,

And your sacred pillars from your midst;

You shall wno more worship the work of your hands;

14I will pluck your 8wooden images from your midst;

Thus I will destroy your cities.

15And I will xexecute vengeance in anger and fury

On the nations that have not 9heard.”

Micah 6

God Pleads with Israel

1Hear now what the LORD says:

“Arise, plead your case before the mountains,

And let the hills hear your voice.

2a Hear, O you mountains, bthe LORD’s complaint,

And you strong foundations of the earth;

For cthe LORD has a complaint against His people,

And He will 1contend with Israel.

3“O My people, what dhave I done to you?

And how have I ewearied you?

Testify against Me.

4f For I brought you up from the land of Egypt,

I redeemed you from the house of bondage;

And I sent before you Moses, Aaron, and Miriam.

5O My people, remember now

What gBalak king of Moab counseled,

And what Balaam the son of Beor answered him,

From 2Acacia Grove to Gilgal,

That you may know hthe righteousness of the LORD.”

6With what shall I come before the LORD,

And bow myself before the High God?

Shall I come before Him with burnt offerings,

With calves a year old?

7i Will the LORD be pleased with thousands of rams,

Ten thousand jrivers of oil?

k Shall I give my firstborn for my transgression,

3 The fruit of my body for the sin of my soul?

8He has lshown you, O man, what is good;

And what does the LORD require of you

But mto do justly,

To love 4mercy,

And to walk humbly with your God?

Punishment of Israel’s Injustice

9The LORD’s voice cries to the city—

Wisdom shall see Your name:

“Hear the rod!

Who has appointed it?

10Are there yet the treasures of wickedness

In the house of the wicked,

And the short measure that is an abomination?

11Shall I count pure those with nthe wicked scales,

And with the bag of deceitful weights?

12For her rich men are full of oviolence,

Her inhabitants have spoken lies,

And ptheir tongue is deceitful in their mouth.

13“Therefore I will also qmake you sick by striking you,

By making you desolate because of your sins.

14r You shall eat, but not be satisfied;

5 Hunger shall be in your midst.

6 You may carry some away, but shall not save them;

And what you do rescue I will give over to the sword.

15“You shall ssow, but not reap;

You shall tread the olives, but not anoint yourselves with oil;

And make sweet wine, but not drink wine.

16For the statutes of tOmri are ukept;

All the works of Ahab’s house are done;

And you walk in their counsels,

That I may make you a 7desolation,

And your inhabitants a hissing.

Therefore you shall bear the vreproach of 8My people.”

Micah 7

Sorrow for Israel’s Sins

1Woe is me!

For I am like those who gather summer fruits,

Like those who aglean vintage grapes;

There is no cluster to eat

Of the first-ripe fruit which bmy soul desires.

2The cfaithful1 man has perished from the earth,

And there is no one upright among men.

They all lie in wait for blood;

d Every man hunts his brother with a net.

3That they may successfully do evil with both hands—

The prince asks for gifts,

The judge seeks a ebribe,

And the great man utters his evil desire;

So they scheme together.

4The best of them is flike a brier;

The most upright is sharper than a thorn hedge;

The day of your watchman and your punishment comes;

Now shall be their perplexity.

5g Do not trust in a friend;

Do not put your confidence in a companion;

Guard the doors of your mouth

From her who lies in your hbosom.

6For ison dishonors father,

Daughter rises against her mother,

Daughter-in-law against her mother-in-law;

A man’s enemies are the men of his own household.

7Therefore I will look to the LORD;

I will jwait for the God of my salvation;

My God will hear me.

Israel’s Confession and Comfort

8k Do not rejoice over me, my enemy;

l When I fall, I will arise;

When I sit in darkness,

The LORD will be a light to me.

9m I will bear the indignation of the LORD,

Because I have sinned against Him,

Until He pleads my ncase

And executes justice for me.

He will bring me forth to the light;

I will see His righteousness.

10Then she who is my enemy will see,

And oshame will cover her who said to me,

p“Where is the LORD your God?”

My eyes will see her;

Now she will be trampled down

Like mud in the streets.

11In the day when your qwalls are to be built,

In that day 2the decree shall go far and wide.

12In that day rthey3 shall come to you

From Assyria and the 4fortified cities,

From the 5fortress to 6the River,

From sea to sea,

And mountain to mountain.

13Yet the land shall be desolate

Because of those who dwell in it,

And sfor the fruit of their deeds.

God Will Forgive Israel

14Shepherd Your people with Your staff,

The flock of Your heritage,

Who dwell 7solitarily in a twoodland,

In the midst of Carmel;

Let them feed in Bashan and Gilead,

As in days of old.

15“Asu in the days when you came out of the land of Egypt,

I will show 8them vwonders.”

16The nations wshall see and be ashamed of all their might;

x They shall put their hand over their mouth;

Their ears shall be deaf.

17They shall lick the ydust like a serpent;

z They shall crawl from their holes like 9snakes of the earth.

a They shall be afraid of the LORD our God,

And shall fear because of You.

18b Who is a God like You,

c Pardoning iniquity

And passing over the transgression of dthe remnant of His heritage?

e He does not retain His anger forever,

Because He delights in fmercy.10

19He will again have compassion on us,

And will subdue our iniquities.

You will cast all 11our sins

Into the depths of the sea.

20g You will give truth to Jacob

And 12mercy to Abraham,

h Which You have sworn to our fathers

From days of old. God’s Forgiveness of Sin

Micah Commentaries

Micah 1

1:1 Moresheth. Located SW of Jerusalem, near the Philistine city of Gath (cf. 1:14).

1:2–7 The prophet summons all the nations (v. 2) of the world into court to hear charges against Samaria and Judah (vv. 5–7; cf. Is. 3:13, 14). Their destruction was to be a warning example to the nations, prefiguring God’s judgment on all who sin against Him. As an omnipotent Conqueror, the Sovereign over all creation is assured of victory (vv. 3, 4).

1:2 His holy temple. Context points to God’s heavenly throne (cf. Ps. 11:4; Is. 6:1, 4).

1:3, 4 high places…mountains. These could refer to key military positions, so crucial to Israel’s defense, or to the pagan places of worship in the land (cf. v. 5). When fortifications disappeared like melted wax, people were gripped by the terrifying reality that they were to answer to the Judge of all the earth (Gen. 18:25; Amos 4:12, 13).

1:3 the LORD is coming…down. A warning of impending divine judgment by One who sits in the ultimate High Place.

1:5 Samaria…Jerusalem. The two capitals, of Israel and Judah, here representative of their respective nations.

1:6, 7 The LORD spoke directly of the fall of Samaria at the hands of the Assyrians (ca. 722 B.C.).

1:7 pay as a harlot. Centers of idolatry were financed primarily through payments of money, food, and clothing (cf. Gen. 38:17, 18; Ezek. 16:10, 11; Hos. 2:8, 9; 3:1) to cultic prostitutes, who were strictly forbidden in Israel (Deut. 23:17, 18). Precious gold and silver, taken from Israel’s temples, was used by the Assyrian invaders for their own idol worship.

1:8–16 The judgment was so grave that even the prophet lamented as he traced the enemy’s irreversible (v. 9) invasion.

1:9 to the gate of My people. Assyria, under Sennacherib, came close to toppling Judah in 701 B.C. (cf. 2 Kin. 18:13–27). It is best to see “my” in reference to Micah, not God, contra. the NKJV translation.

1:10–15 Eleven towns W of Jerusalem are mentioned, some with a play on words as explained in the marginal references.

1:10 Tell it not in Gath. Reflective of David’s dirge at Saul’s death (cf. 2 Sam. 1:20), Micah admonished them not to tell the Philistines, lest they would be glad and rejoice. Micah, because of the location of his upbringing, knew how they would react.

1:11 Zaanan does not go out. These inhabitants, in danger and fear, would not go out to console their neighbors who had been overrun.

1:12 disaster came down. This points to the LORD as the source of judgment (cf. vv. 3, 4).

1:13 Lachish…sin to the daughter of Zion. Located SW of Jerusalem, Lachish was a key military fortress whose “sin” was dependence on military might.

1:14 give presents. As parting gifts were given to brides (cf. 1 Kin. 9:16), this was a symbol of the departure of Moresheth Gath into captivity.

1:15 glory of Israel…Adullam. The people of Israel (i.e., her “glory;” cf. Hos. 9:11–13) were to flee to the caves, as David did to the cave at Adullam (2 Sam 23:13).

1:16 Make yourself bald. Priests were forbidden to make themselves bald (Lev. 21:5), nor were the people to imitate the heathen practice of doing so (Deut. 14:1). But here it would be acceptable as a sign of deep mourning (Ezra 9:3; Job 1:20; Is. 22:12; Ezek. 7:18).

Micah 2

2:1–11 As chapter one denounced sin against God; chapter two denounces sin against man. In vv. 1–5, Micah decried the corrupt practices of the affluent; in vv. 6–11 he attacked the false prophets and those who would silence the true prophets.

2:1, 2 The courtroom scene continues, with the accusations being read against the affluent: they had violated the tenth commandment (Ex. 20:17; cf. 22:26; 23:4–9). The poor, unable to defend themselves, were at the mercy of the wealthy.

2:2 his inheritance. Property in Israel was ultimately to be permanent (Lev. 25:10, 13; Num. 36:1–12; cf. 1 Kin. 21).

2:3–5 As a result of sin, God would allow foreign invaders to divide their land; none of them would have the inheritance apportioned to them. As the rich took from the poor, so God would take back that which He gave as judgment on the nation.

2:6–11 False prophets, commanding Micah to cease prophesying, would certainly not prophesy against the people’s evil doing; they would not confront them with the divine standard of holiness. Rather, their false message (v. 7) had stopped the mouths of the true prophets and had permitted the rulers to engage in social atrocities (vv. 8, 9), leading the people to destruction (v. 10). They didn’t want true prophecies; therefore, they got what they wanted (cf. Is. 30:10). It is best to understand that Micah speaks in v. 6 and God in vv. 7–11.

2:6 Do not prattle. The true prophet was accused of childish babbling, when the real babblers were the false prophets (cf. v. 11).

2:7 Spirit of the LORD. God responded to the evil prophets that their message affirming sin in the nation was inconsistent with the Holy Spirit and His true message to Micah (cf. 3:8). God’s words do reward the righteous, but they also rebuke those engaging in evil deeds.

2:9 women of My people. Most likely a reference to widows.

2:11 The people accepted any “prophet” who would tailor his message to their greed, wealth, and prosperity. This false prophet is the real “prattler.”

2:12, 13 Messiah will make ready the way, removing the obstacles which might hinder His remnant’s deliverance and return at the Second Advent (cf. Is. 11:15, 16; 52:12).

2:12 remnant. Cf. 4:7; 5:7, 8; 7:18. See note on Is. 10:20.

Micah 3

3:1–4 In beginning the second oracle, Micah first addressed Israel’s corrupt rulers, as in 2:1, 2, who should be aware of injustice. Yet their conduct toward the poor was like the butchering of animals (vv. 2, 3). Therefore, when judgment came and they cried for help, God didn’t answer (v. 4).

3:5–7 False prophets (cf. 2:6–11) also stood guilty before the Judge because they misled the people, prophesying peace when they were fed, but predicting war when they were not (v. 5). Like the rulers, they too were motivated by greed. Therefore, having blinded others, they would be struck with blindness and silence (vv. 6, 7).

3:8 Micah, in contrast to the false prophets, spoke by the power of God’s Holy Spirit (cf. 2:7). Therefore his message was authoritative and true.

3:9–12 All ruling classes are guilty: rulers judged for reward (vv. 9–11a), priests taught for hire (v. 11b), prophets divined for money (v. 11c). All the while, they were self-deceived into thinking the LORD would give them favor because they identified themselves with Him. Consequently, the nation would be destroyed (fulfilled by Nebuchadnezzar in 586 B.C.).

3:12 Cf. Jer. 26:18.

Micah 4

4:1–3 Cf. Is. 2:2–4.

4:1 In a reversal of 3:12, Micah shifted from impending judgment to prophecies of the future millennial kingdom (“the latter days”) in which Mt. Zion (v. 3), the center of Messiah’s coming earthly kingdom, shall be raised both spiritually and physically (cf. Zech. 14:9, 10). This discussion continues to 5:15.

4:2 Many nations. People throughout the earth, not just Israel, will come as a spontaneous “flow” (cf. v. 1) to worship the LORD in Jerusalem during the Millennium (cf. Zech. 8:20–23).

4:3 beat their swords into plowshares. Because the Almighty One is ruling in Jerusalem with a rod of iron (cf. Rev. 2:27; 12:5; 19:15), and because of the unprecedented fruitfulness of the land (cf. Amos 9:13), military hardware will no longer be needed.

4:4 under his vine…fig tree. Once employed as a description of the peaceful era of Solomon (cf. 1 Kin. 4:25), this phrase looks forward to greater peace and prosperity in the Millennium (cf. Zech. 3:10).

4:5 Even if all others were walking after other gods at the present, the godly remnant of Israel would no longer pursue other gods but would walk after the true God in the millennial kingdom (cf. Josh. 24:15).

4:6–8 Micah continued to describe the wonderful conditions of the coming earthly kingdom of Messiah. Repeating the figure of sheep (cf. 2:12, 13), the “tower of the flock” depicted the city of Jerusalem, the future dwelling place of Messiah, as watching over the people.

4:7 forever. The Heb. term does not always mean “without end,” but signifies a long, indefinite period of time, the length of which is always determined by the context. Here it refers to the 1,000 year reign of Messiah on earth (cf. Rev. 20).

4:9, 10 Judah will be taken captive to Babylon (vv. 9, 10a), but the LORD will release them from there (v. 10b), by the edict of Persian king Cyrus (ca. 538 B.C.), allowing them to return to Jerusalem (cf. Ezra 1:2–4).

4:11–13 Micah switched again to the time of the Second Advent. The gathering of “many nations” and “many peoples” depicts that future battle of Armageddon (Zech. 12; 14). In that day, the LORD will empower His people (cf. 5:7–9; Is. 11: 14; Zech. 14:14).

4:13 horn iron…hooves bronze. Using the figurative language of an animal with metal features, the LORD looked to a day when Israel will permanently defeat their enemies.

Micah 5

5:1 strike the judge of Israel. A reference to the capture of King Zedekiah at the hands of Babylon in 586 B.C. (cf. 2 Kin. 24, 25).

5:2–4 This passage looked forward to Christ’s First Advent (5:2), an intervening time (5:3a), and beyond to the Second Advent (5:3b, 4).

5:2 Bethlehem Ephrathah. The town S of Jerusalem which was the birthplace of David and later Jesus Christ (1 Sam. 16; Matt. 2:5; Luke 2:4–7). The name Bethlehem means “house of bread” because the area was a grain producing region in OT times. The name Ephrathah (“fruitful”) differentiates it from the Galilean town by the same name. The town, known for her many vineyards and olive orchards, was small in size but not in honor. from of old, From everlasting. This speaks of eternal God’s incarnation in the person of Jesus Christ. It points to His millennial reign as King of Kings (cf. Is. 9:6).

5:3 give them up. A reference to the interval between Messiah’s rejection at His First Advent and His Second Advent, during the times of the Gentiles when Israel rejects Christ and is under the domination of enemies. Regathering of the “remnant of His brethren” did not occur at the First Advent but is slated for the Second Advent (cf. Is. 10:20–22; 11:11–16). Nor can “return” speak of Gentiles, since it cannot be said that they “returned” to the LORD. Rather, the context of 5:3, 4 is millennial and cannot be made to fit the First Advent. Thus, “she who is in labor” must denote the nation of Israel (cf. Rev. 12:1–6).

5:4 The millennial rule of Christ, sitting upon the throne of David (cf. Is. 6:13).

5:5, 6 Assyrian. Assyria, God’s instrument against Israel (722 B.C.) and Judah (Sennacherib’s siege in 701 B.C.) is here used as a representative of enemy nations in opposition to the LORD.

5:5 Seven…eight. An idiom for a full and sufficient number of leaders, more than enough for the task (cf. Eccl. 11:2).

5:6 Nimrod. A reference to Assyria (cf. Gen. 10:11) that could possibly also include Babylon (cf. Gen. 10:10).

5:7–9 Israel’s presence in the midst of many peoples would be to some a source of blessing (cf. Zech. 8:22, 23); to others, she would be like a lion—a source of fear and destruction (cf. Is. 11:14; Zech. 12:2, 3, 6; 14:14).

5:9 all your enemies. This absolute and complete peace has never yet been experienced by Israel. This points to the millennial kingdom when the Prince of Peace shall reign, having conquered the nations (cf. v.15).

5:10 in that day. The future kingdom is in view. Israel had been forbidden the use of cavalry (Deut. 17:16), lest they trust in earthly forces, rather than God (1 Kin. 10:26, 28). God will remove all implements in which they trust so the people, stripped of all human resources, rest only on Him. War instruments will have no place in that time of peace.

5:11–14 cut off the cities…strongholds. Continuing the thought from v. 10, fortified cities were designed for defense; their strength tempted people to put their trust in them rather than in God alone (cf. 1:13; Ps. 27:1; Hos. 10:13, 14). People will live in peace in unwalled villages (Ezek. 38:11). The cities are also associated with centers of pagan worship (v. 14; cf. Deut. 16:21), the worship of Asherah (Canaanite goddess of fertility and war). All forms of self-reliance in war and idolatrous worship will be removed so that the nation must rely solely on Christ their King for deliverance and worship Him alone.

Micah 6

6:1 Micah opens this third cycle of oracles (6:1—7:20) with a dramatic courtroom motif moving back and forth between 3 speakers: the LORD pleading His case, the people responding under conviction, and the prophet as the lawyer for the plaintiff.

6:1, 2 The LORD commanded Micah (v. 1), as His advocate, to plead His case before the mountains and hills, which were to act as witnesses against His people (cf. Deut. 4:25, 26; Is. 1:2). The mountains and hills were present at Sinai when the LORD made His covenant with Israel and when the commandments were written and placed in the ark of the covenant as a permanent witness (cf. Deut. 31:26).

6:3–5 This was the LORD’s appeal. With tenderness and emotion, the divine Plaintiff recalled His many gracious acts toward them, almost to the point of assuming the tone of a defendant. Noting their trek from bondage in Egypt to their own homeland, God had provided leadership (v. 4), reversed the attempts of Balaam to curse the people (v. 5a; cf. Num. 22–24), and miraculously parted the Jordan River (v. 5b) so they could cross over from Acacia Grove, located E of the Jordan, to Gilgal on the W side near Jericho. God had faithfully kept all His promises to them.

6:6, 7 Micah, as though speaking on behalf of the people, asked rhetorically how, in light of God’s faithfulness toward them, they could continue their hypocrisy by being outwardly religious but inwardly sinful.

6:8 Micah’s terse response (v. 8) indicated they should have known the answer to the rhetorical question. Spiritual blindness had led them to offer everything except the one thing He wanted—a spiritual commitment of the heart from which right behavior would ensue (cf. Deut. 10:12–19; Matt. 22:37–39). This theme is often represented in the OT (cf. 1 Sam. 15:22; Is. 1:11–20; Jer. 7:21–23; Hos. 6:6; Amos 5:15).

6:9–16 The LORD was sending judgment; God Himself had appointed the “rod” that would punish His people. The LORD spoke, noting that their corrupt deeds perpetrated on the poor were still continuing, in spite of His warnings and discipline (vv. 10–12). Therefore, a severe judgment was coming (vv. 13–15); it would happen to them just as it did to their northern neighbor, Israel (v. 16) when led by the counsel of wicked kings.

6:9 Hear the rod! Listen for the description of the coming punishment (cf. vv. 13–15; Is. 10:5, 24).

6:16 statutes of Omri. Ca. 885–874 B.C. He was the founder of Samaria and of Ahab’s wicked house as well as a supporter of Jeroboam’s superstitions (cf. 1 Kin. 16:16–28). works of Ahab’s house. Cf. 1 Kin. 21:25, 26 (ca. 874–853 B.C.).

Micah 7

7:1–6 Micah lamented the circumstances of his day. In his vain search for an upright person (cf. v. 2), he compared himself to the vinedresser who enters his vineyard late in the season and finds no fruit. The leaders conspired together to get what they wanted (v. 3). No one could be trusted (vv. 5, 6). Christ used v. 6 as an illustration when He commissioned the twelve (Matt. 10:1, 35, 36).

7:1 Woe is me! Micah sounded like Isaiah (cf. Is. 6:5).

7:7 In spite of his dire circumstances, Micah, as a watchman (cf. v. 4) would intently look for evidence of God’s working, trusting God to act in His own time and way (cf. Hab. 3:16–19).

7:8–10 Israel confessed her faith in the LORD , warning her enemies that she will rise again (vv. 8, 10). She confessed her sin, acknowledging the justice of God’s punishment and anticipating His restoration.

7:10 Where is the LORD your God? Cf. Ps. 42:3, 10; Matt. 27:43.

7:11–13 Micah again spoke, recounting the many blessings awaiting the faithful remnant in Messiah’s millennial rule. It would include unprecedented expansion (cf. Zech. 2:1–5) and massive infusion of immigrants (cf. Is. 11:15, 16). For those who defied Messiah’s millennial rulership, their land would become desolate (v. 13; cf. Zech. 14:16–19).

7:14–17 Micah petitioned the LORD (v. 14) to shepherd, feed, and protect His people like a flock (cf. Ps. 23). The LORD answered, reiterating that He would demonstrate His presence and power among them as He did in the Exodus from Egypt (v. 15). As a result (cf. v. 10), the vaunted pride and power of the nations would be rendered powerless (cf. Josh. 2:9–11) and, having been humbled (v. 17), they would no longer listen to or engage in the taunting of His people (v. 16b; cf. Gen. 12:3; Is 52:15).

7:15 wonders. These miracles will be fulfilled in God’s judgment on the earth which precedes the Second Advent of Messiah (cf. Rev. 6–19).

7:18–20 In response to the gracious, forgiving character displayed toward Israel by their Master, the repentant remnant of the people extolled His incomparable grace and mercy (cf. Ps. 130:3, 4).

7:18 Who is a God like You? Micah began this final section with a play on words involving his name. See Introduction: Title.

7:20 sworn to our fathers. In spite of Israel’s unfaithfulness to God, the LORD intends to fulfill His unconditional promises in the Abrahamic Covenant made with Abraham and confirmed with Isaac and Jacob (cf. Gen. 12, 15, 17, 22, 26, 28, 35). When enacted in conjunction with the Davidic Covenant, Israel will again be restored as a people and a nation to the land originally promised to Abraham. Jesus Christ, the ultimate descendant of David, will rule from Jerusalem over the world as King of Kings and LORD of Lords (cf. Rev. 17:14; 19:16).

Mic. 7:20

God’s Forgiveness of Sin

1. God removes our sins as far as the E is from the W (Ps. 103:12)

2. God completely cleanses us from the stain of our sins (Is. 1:18)

3. God throws our sins behind His back (Is. 38:17)

4. God remembers our sins no more (Jer. 31:34)

5. God treads our sins underfoot (Mic. 7:19)

6. God casts our sins into the depths of the sea (Mic. 7:19)

Micah 1

1:1 a (2 Pet. 1:21); Jer. 26:18

1:1 b 2 Kin. 15:5, 7, 32–38; 2 Chr. 27:1–9; Is. 1:1; Hos. 1:1

1:2 c (Ps. 11:4)

1:4 d Amos 9:5

1:5 e Deut. 32:13; 33:29; Amos 4:13

1:6 f 2 Kin. 19:25; Mic. 3:12

1:6 g Ezek. 13:14

1:7 h Hos. 2:5

1:7 i Deut. 23:18; Is. 23:17

1:8 j Ps. 102:6

1:9 k 2 Kin. 18:13; Is. 8:7, 8

1:10 l 2 Sam. 1:20

1:10 1 Lit. House of Dust

1:11 2 Lit. Beautiful

1:11 3 Lit. Going Out

1:12 m Is. 59:9–11; Jer. 14:19; Amos 3:6

1:12 4 Lit. Bitterness

1:12 5 Lit. was sick

1:13 n Josh. 10:3; 2 Kin. 14:19; 18:14; Is. 36:2

1:13 o Ezek. 23:11

1:14 p 2 Sam. 8:2

1:14 q Josh. 15:44

1:14 6 Lit. Possession of Gath

1:14 7 Lit. Lie

1:15 r Josh. 15:44

1:15 s 2 Chr. 11:7

1:15 8 Lit. Inheritance

1:15 9 Lit. Refuge

1:16 t Job 1:20

1:16 u Lam. 4:5

1:16 v 2 Kin. 17:6; Amos 7:11, 17; (Mic. 4:10)

Micah 2

2:1 a Hos. 7:6, 7

2:1 1 Plan

2:2 b Is. 5:8

2:3 c Ex. 20:5; Jer. 8:3; Amos 3:1, 2

2:3 d Amos 5:13

2:4 e 2 Sam. 1:17

2:4 2 Lit. portion

2:4 3 Lit. one turning back, an apostate

2:5 4 Lit. one casting a surveyor’s line

2:6 5 Or preach, lit. drip words

2:6 6 Lit. to these

2:6 7 Vg. He shall not take shame

2:10 f Deut. 12:9

2:10 g Lev. 18:25

2:11 h Is. 30:10; Jer. 5:30, 31; 2 Tim. 4:3, 4

2:11 8 Or preach, lit. drip

2:11 9 concerning

2:12 i (Mic. 4:6, 7)

2:12 j Jer. 31:10

2:12 k Ezek. 33:22; 36:37

2:12 10 Heb. Bozrah

2:13 l (Hos. 3:5)

2:13 m Is. 52:12

Micah 3

3:1 a Ezek. 22:27

3:1 b Ps. 82:1–5; Jer. 5:4, 5

3:2 1 Lit. them

3:3 c Ps. 14:4; 27:2; Zeph. 3:3

3:3 d Ezek. 11:3, 6, 7

3:4 e Ps. 18:41; Prov. 1:28; Is. 1:15; Jer. 11:11

3:5 f Is. 56:10, 11; Jer. 6:13; Ezek. 13:10, 19

3:5 g Matt. 7:15

3:5 h Ezek. 13:18

3:5 2 All is well

3:5 3 For those who feed them

3:6 i Is. 8:20–22; 29:10–12

3:6 j Is. 29:10; (Jer. 23:33–40); Ezek. 13:23

3:6 4 Prophetic revelation

3:7 k Amos 8:11

3:8 l Is. 58:1

3:9 5 Lit. twist

3:10 m Jer. 22:13, 17

3:10 n Ezek. 22:27; Hab. 2:12

3:11 o Is. 1:23; Mic. 7:3

3:11 p Jer. 6:13

3:11 q Is. 48:2; Jer. 7:4

3:11 6 Lit. silver

3:12 r Jer. 26:18

3:12 s Ps. 79:1; Jer. 9:11

3:12 t Mic. 4:1, 2

3:12 7 Lit. house

Micah 4

4:1 a Is. 2:2–4; Ezek. 17:22; Dan. 2:28; 10:14; Hos. 3:5

4:3 b Is. 2:4; Joel 3:10

4:3 c Ps. 72:7

4:3 1 pruning knives

4:4 d 1 Kin. 4:25; Zech. 3:10

4:5 e Zech. 10:12

4:6 f Ezek. 34:16

4:6 g Ps. 147:2

4:7 h Mic. 2:12

4:7 i (Is. 9:6; 24:23; Luke 1:33; Rev. 11:15)

4:9 j Jer. 8:19

4:9 k Is. 13:8; Jer. 30:6

4:9 2 childbirth

4:10 l 2 Chr. 36:20; Amos 5:27

4:10 m (Is. 45:13; Mic. 7:8–12)

4:10 n Ezra 1:1–3; 2:1; Ps. 18:17

4:11 o Lam. 2:16

4:11 p Obad. 12

4:12 q (Is. 55:8, 9)

4:12 r Is. 21:10

4:13 s Jer. 51:33; (Zech. 12:1–8; 14:14)

4:13 t Is. 41:15

4:13 u Dan. 2:44

4:13 v Is. 18:7

4:13 w Zech. 4:14

Micah 5

5:1 a 1 Kin. 22:24; Job 16:10; Lam. 3:30; Matt. 27:30; Mark 15:19

5:2 b Is. 11:1; Matt. 2:6; Luke 2:4, 11; John 7:42

5:2 c Gen. 35:19; 48:7; Ruth 4:11

5:2 d 1 Sam. 23:23

5:2 e Ex. 18:25

5:2 f (Gen. 49:10; Is. 9:6)

5:2 g Ps. 90:2; (John 1:1)

5:2 1 Lit. the days of eternity

5:3 h Hos. 11:8; Mic. 4:10

5:3 i Mic. 4:7; 7:18

5:4 j (Is. 40:11; 49:9; Ezek. 34:13–15, 23, 24); Mic. 7:14

5:4 k Ps. 72:8; Is. 52:13; Zech. 9:10; (Luke 1:32)

5:4 2 shepherd

5:5 l (Is. 9:6); Luke 2:14; (Eph. 2:14; Col. 1:20)

5:6 m Gen. 10:8–11

5:6 n Is. 14:25; Luke 1:71

5:6 3 devastate

5:7 o Mic. 5:3

5:7 p Gen. 27:28; Deut. 32:2; Ps. 72:6; Hos. 14:5

5:7 4 wait

5:7 5 delay

5:8 q Gen. 49:9; Num. 24:9

5:9 6 destroyed

5:10 r Zech. 9:10

5:10 s Deut. 17:16

5:10 t Is. 2:7; 22:18; Hos. 14:3

5:10 7 destroy

5:12 u Deut. 18:10–12; Is. 2:6

5:13 v Zech. 13:2

5:13 w Is. 2:8

5:14 8 Heb. Asherim, Canaanite deities

5:15 x (2 Thess. 1:8)

5:15 9 obeyed

Micah 6

6:2 a Ps. 50:1, 4

6:2 b (Is. 1:18); Hos. 12:2

6:2 c (Is. 1:18)

6:2 1 bring charges against

6:3 d Is. 5:4; Jer. 2:5, 31

6:3 e Is. 43:22, 23; Mal. 1:13

6:4 f (Deut. 4:20)

6:5 g Num. 22:5, 6; Josh. 24:9

6:5 h Judg. 5:11

6:5 2 Heb. Shittim, Num. 25:1; Josh. 2:1; 3:1

6:7 i Ps. 50:9; Is. 1:11

6:7 j Job 29:6

6:7 k Lev. 18:21; 20:1–5; 2 Kin. 16:3; Jer. 7:31; Ezek. 23:37

6:7 3 My own child

6:8 l (Deut. 10:12; 1 Sam. 15:22); Hos. 6:6; 12:6

6:8 m Gen. 18:19; Is. 1:17

6:8 4 Or lovingkindness

6:11 n Lev. 19:36; Hos. 12:7

6:12 o Is. 1:23; 5:7; Amos 6:3, 4; Mic. 2:1, 2

6:12 p Jer. 9:2–6, 8; Hos. 7:13; Amos 2:4

6:13 q Lev. 26:16; Ps. 107:17

6:14 r Lev. 26:26

6:14 5 Or Emptiness or Humiliation

6:14 6 Tg., Vg. You shall take hold

6:15 s Deut. 28:38–40; Amos 5:11; Zeph. 1:13; Hag. 1:6

6:16 t 1 Kin. 16:25, 26

6:16 u 1 Kin. 16:30; 21:25, 26; 2 Kin. 21:3; Hos. 5:11

6:16 v Is. 25:8

6:16 7 Or object of horror

6:16 8 So with MT, Tg., Vg.; LXX nations

Micah 7

7:1 a Is. 17:6

7:1 b Is. 28:4; Hos. 9:10

7:2 c Ps. 12:1; Is. 57:1

7:2 d Hab. 1:15

7:2 1 Or loyal

7:3 e Amos 5:12; Mic. 3:11

7:4 f Is. 55:13; Ezek. 2:6

7:5 g Jer. 9:4

7:5 h Deut. 28:56

7:6 i Matt. 10:36; Mark 3:21; Luke 8:19; John 7:5

7:7 j Ps. 130:5; Is. 25:9; Lam. 3:24, 25

7:8 k Prov. 24:17; Obad. 12; (Acts 10:43)

7:8 l Ps. 37:24; (Prov. 24:16); 2 Cor. 4:9

7:9 m Lam. 3:39, 40; (2 Cor. 5:21)

7:9 n Jer. 50:34

7:10 o Ps. 35:26

7:10 p Ps. 42:3

7:11 q Is. 54:11; (Amos 9:11)

7:11 2 Or the boundary shall be extended

7:12 r (Is. 11:16; 19:23–25)

7:12 3 Lit. he, collective of the captives

7:12 4 Heb. arey mazor, possibly cities of Egypt

7:12 5 Heb. mazor, possibly Egypt

7:12 6 The Euphrates

7:13 s Jer. 21:14

7:14 t Is. 37:24

7:14 7 Alone

7:15 u Ps. 68:22; 78:12

7:15 v Ex. 34:10

7:15 8 Lit. him, collective for the captives

7:16 w Is. 26:11

7:16 x Job 21:5

7:17 y Ps. 72:9; (Is. 49:23)

7:17 z Ps. 18:45

7:17 a Jer. 33:9

7:17 9 Lit. crawlers

7:18 b Ex. 15:11

7:18 c Ex. 34:6, 7, 9; Is. 43:25; Jer. 50:20

7:18 d Mic. 4:7

7:18 e Ps. 103:8, 9, 13; (Is. 57:16)

7:18 f (Ezek. 33:11)

7:18 10 Or lovingkindness

7:19 11 Lit. their

7:20 g Luke 1:72, 73

7:20 h Ps. 105:9

7:20 12 Or lovingkindness

Introduction to Nahum

Title

The book’s title is taken from the prophet-of-God’s oracle against Nineveh, the capital of Assyria. Nahum means “comfort” or “consolation” and is a short form of Nehemiah (“comfort of Yahweh”). Nahum is not quoted in the NT, although there may be an allusion to Nah. 1:15 in Rom. 10:15 (cf. Is. 52:7).

Author and Date

The significance of the writing prophets was not their personal lives; it was their message. Thus, background information about the prophet from within the prophecy is rare. Occasionally one of the historical books will shed additional light. In the case of Nahum, nothing is provided except that he was an Elkoshite (1:1), referring either to his birthplace or his place of ministry. Attempts to identify the location of Elkosh have been unsuccessful. Suggestions include Al Qosh, situated in northern Iraq (thus Nahum would have been a descendant of the exiles taken to Assyria in 722 B.C.), Capernaum (“town of Nahum”), or a location in southern Judah (cf. 1:15). His birthplace or locale is not significant to the interpretation of the book.

With no mention of any kings in the introduction, the date of Nahum’s prophecy must be implied by historical data. The message of judgment against Nineveh portrays a nation of strength, intimating a time not only prior to her fall in 612 B.C. but probably before the death of Ashurbanipal in 626 B.C., after which Assyria’s power fell rapidly. Nahum’s mention of the fall of No Amon, also called Thebes (3:8–10), in 663 B.C. (at the hands of Ashurbanipal) appears to be fresh in their minds and there is no mention of the rekindling that occurred ten years later, suggesting a mid-seventh century B.C. date during the reign of Manasseh (ca. 695–642 B.C.; cf. 2 Kin. 21:1–18).

Background and Setting

A century after Nineveh repented at the preaching of Jonah, she returned to idolatry, violence, and arrogance (3:1–4). Assyria was at the height of her power, having recovered from Sennacherib’s defeat (701 B.C.) at Jerusalem (cf. Is. 37:36–38). Her borders extended all the way into Egypt. Esarhaddon had recently transplanted conquered peoples into Samaria and Galilee in 670 B.C. (cf. 2 Kin. 17:24; Ezra 4:2), leaving Syria and Palestine very weak. But God brought Nineveh down under the rising power of Babylon’s king Nabopolassar and his son, Nebuchadnezzar (ca. 612 B.C.). Assyria’s demise turned out just as God had prophesied.

Historical and Theological Themes

Nahum forms a sequel to the book of Jonah, who prophesied over a century earlier. Jonah recounts the remission of God’s promised judgment toward Nineveh, while Nahum depicts the later execution of God’s judgment. Nineveh was proud of her invulnerable city, with her walls reaching 100 ft. high and with a moat 150 ft. wide and 60 ft. deep; but Nahum established the fact that the sovereign God (1:2–5) would bring vengeance upon those who violated His law (1:8, 14; 3:5–7). The same God had a retributive judgment against evil which is also redemptive, bestowing His loving kindnesses upon the faithful (cf. 1:7, 12, 13, 15; 2:2). The prophecy brought comfort to Judah and all who feared the cruel Assyrians. Nahum said Nineveh would end “with an overflowing flood” (1:8); and it happened when the Tigris River overflowed to destroy enough of the walls to let the Babylonians through. Nahum also predicted that the city would be hidden (3:11). After its destruction in 612 B.C., the site was not rediscovered until 1842 A.D.

Interpretive Challenges

Apart from the uncertain identity of Elkosh (cf. Introduction: Author and Date), the prophecy presents no real interpretive difficulties. The book is a straightforward prophetic announcement of judgment against Assyria and her capital Nineveh for cruel atrocities and idolatrous practices.

Outline

I. Superscription (1:1)

II. Destruction of Nineveh Declared (1:2-15)

A. God’s Power Illustrated (1:2-8)

B. God’s Punishment Stated (1:9-15)

III. Destruction of Nineveh Detailed (2:1-13)

A. The City is Assaulted (2:1-10)

B. The City is Discredited (2:11-13)

IV. Destruction of Nineveh Demanded (3:1-19)

A. The First Charge (3:1-3)

B. The Second Charge (3:4-7)

C. The Third Charge (3:8-19)

The Book of

NAHUM

Nahum 1

God’s Mercy and Judgment

1The 1burden aagainst Nineveh. The book of the vision of Nahum the Elkoshite.

God’s Wrath on His Enemies

2God is bjealous, and the LORD avenges;

The LORD avenges and is furious.

The LORD will take vengeance on His adversaries,

And He reserves wrath for His enemies;

3The LORD is cslow to anger and dgreat in power,

And will not at all acquit the wicked.

e The LORD has His way

In the whirlwind and in the storm,

And the clouds are the dust of His feet.

4f He rebukes the sea and makes it dry,

And dries up all the rivers.

g Bashan and Carmel wither,

And the flower of Lebanon wilts.

5The mountains quake before Him,

The hills melt,

And the earth 2heaves at His presence,

Yes, the world and all who dwell in it.

6Who can stand before His indignation?

And hwho can endure the fierceness of His anger?

His fury is poured out like fire,

And the rocks are thrown down by Him.

7i The LORD is good,

A stronghold in the day of trouble;

And jHe knows those who trust in Him.

8But with an overflowing flood

He will make an utter end of its place,

And darkness will pursue His enemies.

9k What do you 3conspire against the LORD?

l He will make an utter end of it.

Affliction will not rise up a second time.

10For while tangled mlike thorns,

n And while drunken like drunkards,

o They shall be devoured like stubble fully dried.

11From you comes forth one

Who plots evil against the LORD,

A 4wicked counselor.

12Thus says the LORD:

“Though they are 5safe, and likewise many,

Yet in this manner they will be pcut down

When he passes through.

Though I have afflicted you,

I will afflict you no more; God’s Judgment Against Assyria/Nineveh

13For now I will break off his yoke from you,

And burst your bonds apart.”

14The LORD has given a command concerning you:

6“Your name shall be perpetuated no longer.

Out of the house of your gods

I will cut off the carved image and the molded image.

I will dig your qgrave,

For you are rvile.”7

15Behold, on the mountains

The sfeet of him who brings good tidings,

Who proclaims peace!

O Judah, keep your appointed feasts,

Perform your vows.

For the 8wicked one shall no more pass through you;

He is tutterly cut off.

Nahum 2

The Destruction of Nineveh

1He1 who scatters has come up before your face.

Man the fort!

Watch the road!

Strengthen your flanks!

Fortify your power mightily.

2For the LORD will restore the excellence of Jacob

Like the excellence of Israel,

For the emptiers have emptied them out

And ruined their vine branches.

3The shields of his mighty men are made red,

The valiant men are in scarlet.

The chariots come with flaming torches

In the day of his preparation,

And 2the spears are brandished.

4The chariots rage in the streets,

They jostle one another in the broad roads;

They seem like torches,

They run like lightning.

5He remembers his nobles;

They stumble in their walk;

They make haste to her walls,

And the defense is prepared.

6The gates of the rivers are opened,

And the palace is dissolved.

73 It is decreed:

She shall be led away captive,

She shall be brought up;

And her maidservants shall lead her as with the voice of doves,

Beating their breasts.

8Though Nineveh of old was like a pool of water,

Now they flee away.

4“Halt! Halt!” they cry;

But no one turns back.

95 Take spoil of silver!

Take spoil of agold!

There is no end of treasure,

Or wealth of every desirable prize.

10She is empty, desolate, and waste!

The heart melts, and the knees shake;

Much pain is in every side,

And all their faces 6are drained of color.

11Where is the dwelling of the blions,

And the feeding place of the young lions,

Where the lion walked, the lioness and lion’s cub,

And no one made them afraid?

12The lion tore in pieces enough for his cubs,

7 Killed for his lionesses,

c Filled his caves with prey,

And his dens with 8flesh.

13“Behold, dI am against you,” says the LORD of hosts, “I will burn 9your chariots in smoke, and the sword shall devour your young lions; I will cut off your prey from the earth, and the voice of your emessengers shall be heard no more.”

Nahum 3

The Woe of Nineveh

1Woe to the abloody city!

It is all full of lies and robbery.

Its 1victim never departs.

2The noise of a whip

And the noise of rattling wheels,

Of galloping horses,

Of 2clattering chariots!

3Horsemen charge with bright sword and glittering spear.

There is a multitude of slain,

A great number of bodies,

Countless corpses—

They stumble over the corpses—

4Because of the multitude of 3harlotries of the 4seductive harlot,

b The mistress of sorceries,

Who sells nations through her harlotries,

And families through her sorceries.

5“Behold, I am cagainst you,” says the LORD of hosts;

d“I will lift your skirts over your face,

I will show the nations your nakedness,

And the kingdoms your shame.

6I will cast abominable filth upon you,

Make you evile,5

And make you fa spectacle.

7It shall come to pass that all who look upon you

g Will flee from you, and say,

h‘Nineveh is laid waste!

i Who will bemoan her?’

Where shall I seek comforters for you?”

8j Are you better than kNo6 Amon

That was situated by the 7River,

That had the waters around her,

Whose rampart was the sea,

Whose wall was the sea?

9Ethiopia and Egypt were her strength,

And it was boundless;

l Put and Lubim were 8your helpers.

10Yet she was carried away,

She went into captivity;

m Her young children also were dashed to pieces

n At the head of every street;

They ocast lots for her honorable men,

And all her great men were bound in chains.

11You also will be pdrunk;

You will be hidden;

You also will seek refuge from the enemy.

12All your strongholds are qfig trees with ripened figs:

If they are shaken,

They fall into the mouth of the eater.

13Surely, ryour people in your midst are women!

The gates of your land are wide open for your enemies;

Fire shall devour the sbars of your gates.

14Draw your water for the siege!

t Fortify your strongholds!

Go into the clay and tread the mortar!

Make strong the brick kiln!

15There the fire will devour you,

The sword will cut you off;

It will eat you up like a ulocust.

Make yourself many—like the locust!

Make yourself many—like the swarming locusts!

16You have multiplied your vmerchants more than the stars of heaven.

The locust plunders and flies away.

17w Your commanders are like swarming locusts,

And your generals like great grasshoppers,

Which camp in the hedges on a cold day;

When the sun rises they flee away,

And the place where they are is not known.

18x Your shepherds slumber, O yking of Assyria;

Your nobles rest in the dust.

Your people are zscattered on the mountains,

And no one gathers them.

19Your injury has no healing,

a Your wound is severe.

b All who hear news of you

Will clap their hands over you,

For upon whom has not your wickedness passed continually?

Nahum Commentaries

Nahum 1

1:1 burden. The prophecy is heavy because it is a message of doom. He was only the messenger of this divine oracle of judgment on Nineveh.

1:2–15 The destruction of Nineveh was announced.

1:2–8 Nahum, defining God’s power in general, establishes the fact that He is omnipotent, a holy and jealous God who will punish the wicked and avenge His own.

1:2 jealous. This attribute, often used of God’s burning zeal for His wife, Israel, emphasizes His passionate reaction against anyone guilty of spiritual adultery. Possibly the captivity of the 10 northern tribes (722 B.C.) or the invasion of Sennacherib (701 B.C.) is in view here.

1:3 slow to anger. The jealousy of v. 2 should not suggest that God is quick to anger; rather He is longsuffering (cf. Ex. 34:6; Num. 14:18). God had extended His forbearance to Nineveh at least a century earlier in response to their repentance at Jonah’s preaching (cf. Jon. 3:10; 4:2). But although patient, His justice will eventually punish the wicked. whirlwind…storm…clouds. These figures frequently describe the LORD’s appearances (theophanies), often in judgment (cf. Ex. 19:9, 16; Ps. 83:15; Is. 29:6; Joel 2:2; 1 Thess. 4:17). Nature is the theater in which His power and majesty is showcased.

1:4 His mighty power is revealed when He rebukes the sea, as in the crossing of the Red Sea (Ex. 14:15–25) and when He withholds His rain from the fertile valleys and coastal highlands. Bashan… Carmel…Lebanon. Bashan, located below Mt. Hermon, E of the Jordan was known for her lush pastures (Mic. 7:14). Carmel, along the coast of Canaan, became synonymous with fruitfulness (Song 7:5). Lebanon was renowned for her beautiful cedars (1 Kin. 5:14–18). Yet, they too would wither before the infinite strength of the omnipotent Judge.

1:5 The violent shaking of the earth provides another evidence of the LORD’s awesome power, as even that which seems to be most stable trembles.

1:6 This series of rhetorical questions summarizes vv. 2–5; His power and resolve to spew His wrath on Nineveh is irresistible, melting all opposition before it.

1:7 In contrast to v. 6, Nahum eased the fury by adding that God was compassionate, a mighty fortress (cf. Ps. 46:1) to those who put their hope in Him (cf. Is. 33:2–4; 37:3–7, 29–38). The verse foreshadowed the vindication of Judah in vv. 12b, 13, 15; 2:2.

1:8 flood…darkness. Nahum described Nineveh’s judgment metaphorically as an engulfing flood and darkness from which none can escape.

1:9–15 Having established God’s power and sovereign right to judge generally, Nahum announced specifically God’s judgment upon Nineveh, interweaving expressions of blessing and hope for Israel within the oracles of doom upon the wicked nation. The sovereign Judge not only punishes (vv. 9–12a, 14) but also saves (vv. 12b, 13, 15).

1:9 conspire. All Assyrian attempts to foil God’s judgment would end in futility (cf. Ps. 2). Their affliction of His people would not be allowed to occur again (cf. v. 12). Their end was determined.

1:11 wicked counselor. The phrase, lit. “counselor of Belial,” suggests Satanic influence on the leadership, identified as the king of Assyria (cf. 3:18). Specific reference could be to Ashurbanipal (669–633 B.C.) or more likely to Sennacherib (705–681 B.C.), who invaded Judah in 701 B.C. and of whom Isaiah speaks in similar language (Is. 10:7).

1:12 Thus says the LORD. Used as a common prophetic formula introducing God’s unequivocal message, it occurs only here in the book. Verse 12a is related in the third person, denoting the enemy, while in v. 12b the chosen people of God are spoken of in the second person. The safety of a walled city and massive numbers (“many”) would not be a sufficient defense. “In this manner” harkens back to vv. 7–10.

Nah. 1:12

God’s Judgment Against Assyria/Nineveh

In Retrospect—Fulfilled

1. Jer. 50:17, 18

2. Ezek. 32:22, 23

In Prospect—Prophesied

1. Is. 10:5

2. Is. 10:24–27

3. Is. 14:24, 25

4. Is. 30:31–33

5. Is. 31:8, 9

6. Mic. 5:5, 6

7. Nah. 1:1

8. Nah. 2:8

9. Nah. 3:7, 18

10. Zeph. 2:13–15

1:12b, 13 I will afflict you no more. Judah was to be no longer afflicted by Assyria.

1:14 Three judgments were pronounced. First, the king of Assyria, representing the nation, would become destitute of descendants. Second, the gods by which they received their authority would be destroyed. Third, the king would be put to death (cf. the fall of Nineveh in 612 B.C.).

1:15 mountains…feet. The verse echoes Is. 52:7, where it refers to those who announced the deliverance from Babylon. The theme of good tidings and peace reverberates throughout the message of the NT (cf. Luke 2:10; Is. 61:1 with Luke 4:16–21; Rom. 10:15; Eph. 2:14–18). appointed feasts. During a siege, people were prevented from going up to Jerusalem to celebrate her annual feasts (cf. Num. 28, 29). With the destruction of Assyria, Judah was called upon to celebrate her feasts and to pay the vows made while under siege (cf. Ps. 116:14, 17, 18).

Nahum 2

2:1–13 Nineveh’s fall in 612 B.C. at the hands of Nebuchadnezzar of Babylon, though still future in Nahum’s day, is described vividly in present tense terms.

2:1 scatters. Assyria had made a practice of dispersing captives to many nations; now she would receive similar judgment. Man…Watch…Strengthen! The prophet, with irony and satire, ordered the Assyrians to prepare for the coming invasion from Babylon.

2:2 excellence of Jacob…Israel. This is not a reference to the southern and northern tribes, since the northern tribes had been overrun by Assyria almost a century earlier; but these are titles of honor for Judah, remembering the day when Jacob received God’s blessing at Peniel (Gen. 32:27, 28) and had his name changed to Israel. Together, they signify the nation’s restoration to the promised position. emptiers have emptied them… Assyria had repeatedly “emptied” the land, destroying its fruitful vineyards and economic lifeblood.

2:3 shields…made red. Shields were either overlaid with copper, whose reflections of sunshine would make the army appear larger and strike terror in the enemy, or they were covered with hide that was dyed red, so as to extinguish fiery arrows and to minimize the sight of blood. “Scarlet” clothing would have similar benefits. spears are brandished. Warriors, denoting their eagerness and readiness for battle, would wave their weapons.

2:4 Confusion reigned in Nineveh, where battle preparations were hurriedly made.

2:5 They make haste to her walls. This may continue the thought of v. 4, depicting Nineveh’s royalty and military leaders dashing to one of her many defense towers which, according to the Greek historian Diodorus Siculus, numbered 1,500 and reached a height of 200 ft. It is also possible that the latter part of the verse is a description of the attackers preparing to erect a “mantelet,” a small fortress type box in which soldiers rode for protection as they advanced to the wall.

2:6 gates of the rivers. Nineveh, lying at the confluence of 3 rivers (the Tigris and two smaller rivers), constructed dams to minimize the damage of seasonal flooding to her walls. The latter part of v. 6 suggests that these dam gates were opened, causing the walls to be dissolved and the palace to be taken (cf. Introduction: Historical and Theological Themes; 1:8).

2:7 She shall be led away captive. The goddess of Nineveh, probably Ishtar, was taken by her attackers to demonstrate the superiority of their gods (cf. 1 Sam. 4:1–11). The temple prostitutes (“maidservants”) mourned the fate of their goddess.

2:8 pool of water. Though Nineveh was like an oasis in the desert that attracted many people, they fled from the devastation.

2:9 Take spoil. Spoils abounded in Nineveh, but it was her turn to be plundered.

2:10 heart melts. The great city of Nineveh, lying in ruin, evoked fear and terror in those who observed it (cf. Dan. 5:6).

2:11–13 Where is. Archeologists have found a carving from a palace showing an Assyrian king on a lion hunt. Nahum rhetorically asks where Nineveh has gone. No longer describing Nineveh’s fall, he taunted her, ridiculing her fall from power and glory. Like a pride of lions, with plenty to eat and in fear of no enemy, Nineveh ruthlessly “tore in pieces” her prey. She herself will become prey for another nation, under the sovereign direction of God. “I am against you” should be the most feared words a nation could receive from God.

2:13 burn your chariots. Nineveh, known for burning the captured cities, would receive the same fate. your messengers. The voice of the messengers who carried the edicts of the mighty king of Assyria to the captured nations would become mute.

Nahum 3

3:1–19 The prophet Nahum, asserting that the destruction of Nineveh was justly deserved, makes 3 charges against her (vv. 1, 4, 8–10), followed by the consequences (vv. 2, 3, 5–7, 11–19).

3:1 bloody city. The first accusation was a charge well documented in history. Assyria proved to be an unusually cruel, bloodthirsty nation. lies. Assyria employed falsehood and treachery to subdue her enemies (cf. 2 Kin. 18:28–32). robbery. See 2:11, 12. Preying upon her victims, she filled her cities with the goods of other nations.

3:2, 3 These verses reach back to the scene portrayed in 2:3–5. Assyria was so overrun that she is filled with corpses, causing the defenders to stumble over them.

3:4 The second charge against Nineveh was spiritual and moral harlotry. The nation was likened to a beautiful prostitute who seduced the nations with her illicit enticements.

3:5, 6 Nineveh would be publicly exposed, resulting in shame and humiliation.

3:7 Nineveh is laid waste! Instead of mourning, there would be rejoicing at her fall. None would be found to comfort her; she would bear her misery alone.

3:8–10 Nahum sets forth the third and final charge against Nineveh: they hadn’t learned from No Amon. Also known as Thebes, No Amon was the great capital of southern Egypt, 400 mi. S of Cairo. One of the most magnificent ancient civilizations of the world, it was renowned for its 100 gates, a temple measuring 330 ft. long and 170 ft. wide, and its network of canals. It fell to Ashurbanipal of Assyria in 663 B.C. Like No Amon by the Nile, Nineveh was situated by the Tigris River, enjoying the security of conquered nations around her. However, her end would be like that of No Amon.

3:9 Ethiopia…Egypt…Put…Lubim. No Amon was well protected on all sides, nestled between lower Egypt on the N and Ethiopia on the S. The location of Put is best identified in the general vicinity of North Africa. Josephus says that Put, the third son of Ham (Gen. 10:6), was the founder of Libya. Lubim has been identified with the area of modern Libya as well.

3:11 drunk. As predicted (cf. 1:10), Nineveh would be made to drink of God’s wrath, making her drunk and defenseless to His judgment.

3:12, 13 Nahum employed a series of metaphors to emphasize that Nineveh’s strong defenses would be easily overrun. Their walls would be like ripe fruit that falls at the slightest shaking and their battle forces like weak women.

3:14, 15 The prophet taunted the people with sarcasm, urging them to prepare for battle, to fortify the city’s defenses, only to be destroyed. As the locust leaves nothing, stripping all the foliage, so there would be nothing left of Nineveh (cf. Amos 7:1).

3:16 multiplied your merchants. Nineveh had multiplied her merchants, bringing immense wealth, which is just more to destroy.

3:17 locusts. Not only was Nineveh’s commercial strength gone (v. 16), but her governing resources disappeared as well. After camping for the night within the massive walls of this great citadel, the locusts, depicting Assyria’s leadership, flew away with the first rays of warm sunshine in search of food.

3:18, 19 The destiny of Nineveh was certain. She had received the death blow; she would not recover. And all who hear of it would rejoice. Assyria had devastated the nations with her atrocities and cruelties; the news of her downfall brought happiness and mirth among the nations.

3:18 slumber…rest The Assyrian leaders and army, described in terms of exhaustion and sleep, were dead; the people were scattered. There were none left to help against the invasion of the Babylonians, to whom they fell in 612 B.C.

Nahum 1

1:1 a 2 Kin. 19:36; Jon. 1:2; Nah. 2:8; Zeph. 2:13

1:1 1 oracle, prophecy

1:2 b Ex. 20:5; Josh. 24:19

1:3 c Ex. 34:6, 7; Neh. 9:17; Ps. 103:8

1:3 d (Job 9:4)

1:3 e Ps. 18:17

1:4 f Josh. 3:15, 16; Ps. 106:9; Is. 50:2; Matt. 8:26

1:4 g Is. 33:9

1:5 2 Tg. burns

1:6 h Jer. 10:10; (Mal. 3:2)

1:7 i Ps. 25:8; 37:39, 40; 100:5; (Jer. 33:11); Lam. 3:25

1:7 j Ps. 1:6; John 10:14; 2 Tim. 2:19

1:9 k Ps. 2:1; Nah. 1:11

1:9 l 1 Sam. 3:12

1:9 3 Or devise

1:10 m 2 Sam. 23:6; Mic. 7:4

1:10 n Is. 56:12; Nah. 3:11

1:10 o Is. 5:24; 10:17; Mal. 4:1

1:11 4 Lit. counselor of Belial

1:12 p (Is. 10:16–19, 33, 34)

1:12 5 Or at peace or complete

1:14 q Ezek. 32:22, 23

1:14 r Nah. 3:6

1:14 6 Lit. No more of your name shall be fruitful

1:14 7 Or contemptible

1:15 s Is. 40:9; 52:7; Rom. 10:15

1:15 t Is. 29:7, 8

1:15 8 Lit. one of Belial

Nahum 2

2:1 1 Vg. He who destroys

2:3 2 Lit. the cypresses are shaken; LXX, Syr. the horses rush about; Vg. the drivers are stupefied

2:7 3 Heb. Huzzab

2:8 4 Lit. Stand

2:9 a Ezek. 7:19; Zeph. 1:18

2:9 5 Plunder

2:10 6 LXX, Tg., Vg. gather blackness; Joel 2:6

2:11 b Job 4:10, 11; Ezek. 19:2–7

2:12 c Is. 10:6; Jer. 51:34

2:12 7 Lit. Strangled

2:12 8 Torn flesh

2:13 d Jer. 21:13; Ezek. 5:8; Nah. 3:5

2:13 e 2 Kin. 18:17–25; 19:9–13, 23

2:13 9 Lit. her

Nahum 3

3:1 a Ezek. 22:2, 3; 24:6–9; Hab. 2:12

3:1 1 Lit. prey

3:2 2 bounding or jolting

3:4 b Is. 47:9–12; Rev. 18:2, 3

3:4 3 Spiritual unfaithfulness

3:4 4 Lit. goodly charm, in a bad sense

3:5 c Jer. 50:31; Ezek. 26:3; Nah. 2:13

3:5 d Is. 47:2, 3; Jer. 13:26

3:6 e Nah. 1:14

3:6 f Heb. 10:33

3:6 5 despicable

3:7 g Rev. 18:10

3:7 h Jon. 3:3; 4:11

3:7 i Is. 51:19; Jer. 15:5

3:8 j Amos 6:2

3:8 k Jer. 46:25; Ezek. 30:14–16

3:8 6 Ancient Thebes; Tg., Vg. populous Alexandria

3:8 7 Lit. rivers, the Nile and the surrounding canals

3:9 l Gen. 10:6; Jer. 46:9; Ezek. 27:10

3:9 8 LXX her

3:10 m Ps. 137:9; Is. 13:16; Hos. 13:16

3:10 n Lam. 2:19

3:10 o Joel 3:3; Obad. 11

3:11 p Is. 49:26; Jer. 25:27; Nah. 1:10

3:12 q Rev. 6:12, 13

3:13 r Is. 19:16; Jer. 50:37; 51:30

3:13 s Ps. 147:13; Jer. 51:30

3:14 t Nah. 2:1

3:15 u Joel 1:4

3:16 v Rev. 18:3, 11–19

3:17 w Rev. 9:7

3:18 x Ex. 15:16; Ps. 76:5, 6; Is. 56:10; Jer. 51:57

3:18 y Jer. 50:18; Ezek. 31:3

3:18 z 1 Kin. 22:17; Is. 13:14

3:19 a Jer. 46:11; Mic. 1:9

3:19 b Job 27:23; Lam. 2:15; Zeph. 2:15

Introduction to Habakkuk

Title

This prophetic book takes its name from its author and possibly means “one who embraces” (1:1; 3:1). By the end of the prophecy, this name becomes appropriate as the prophet clings to God regardless of his confusion about God’s plans for His people.

Author and Date

As with many of the Minor Prophets, nothing is known about the prophet except that which can be inferred from the book. In the case of Habakkuk, internal information is virtually nonexistent, making conclusions about his identity and life conjectural. His simple introduction as “the prophet Habakkuk” may imply that he needed no introduction since he was a well known prophet of his day. It is certain that he was a contemporary of Jeremiah, Ezekiel, Daniel, and Zephaniah.

The mention of the Chaldeans (1:6) suggests a late seventh century B.C. date, shortly before Nebuchadnezzar commenced his military march through Nineveh (612 B.C.), Haran (609 B.C.), and Carchemish (605 B.C.), on his way to Jerusalem (605 B.C.). Habakkuk’s bitter lament (1:2–4) may reflect a time period shortly after the death of Josiah (609 B.C.), days in which the godly king’s reforms (cf. 2 Kin. 23) were quickly overturned by his successor, Jehoiakim (Jer. 22:13–19).

Background and Setting

Habakkuk prophesied during the final days of the Assyrian Empire and the beginning of Babylonia’s world rulership under Nabopolassar and his son Nebuchadnezzar. When Nabopolassar ascended to power in 626 B.C., he immediately began to expand his influence to the N and W. Under the leadership of his son, the Babylonian army overthrew Nineveh in 612 B.C., forcing the Assyrian nobility to take refuge first in Haran and then Carchemish. Nebuchadnezzar pursued them, overrunning Haran in 609 B.C. and Carchemish in 605 B.C.

The Egyptian king Necho, traveling through Judah in 609 B.C. to assist the fleeing Assyrian king, was opposed by King Josiah at Megiddo (2 Chr. 35:20–24). Josiah was killed in the ensuing battle, leaving his throne to a succession of 3 sons and a grandson. Earlier, as a result of discovering the Book of the Law in the temple (622 B.C.), Josiah had instituted significant spiritual reforms in Judah (2 Kin. 22, 23), abolishing many of the idolatrous practices of his father Amon (2 Kin. 21:20–22) and grandfather Manasseh (2 Kin. 21:11–13). Upon his death, however, the nation quickly reverted to her evil ways (cf. Jer. 22:13–19), causing Habakkuk to question God’s silence and apparent lack of punitive action (1:2–4) to purge His covenant people.

Historical and Theological Themes

The opening verses reveal a historical situation similar to the days of Amos and Micah. Justice had essentially disappeared from the Land; violence and wickedness were pervasive, existing unchecked. In the midst of these dark days, the prophet cried out for divine intervention (1:2-4). God’s response, that He was sending the Chaldeans to judge Judah (1:5-11), creates an even greater theological dilemma for Habakkuk: Why didn’t God purge His people and restore their righteousness? How could God use the Chaldeans to judge a people more righteous than they (1:12-2:1)? God’s answer that He would judge the Chaldeans also (2:2-20), did not fully satisfy the prophet’s theological quandary; in fact, it only intensified it. In Habakkuk’s mind, the issue crying for resolution is no longer God’s righteous response toward evil (or lack thereof), but the vindication of God’s character and covenant with His people (1:13). Like Job, the prophet argued with God, and through that experience he achieved a deeper understanding of God’s sovereign character and a firmer faith in Him (cf. Job 42:5, 6; Is. 55:8, 9). Ultimately, Habakkuk realized that God was not to be worshiped merely because of the temporal blessings He bestowed, but for His own sake (3:17-19).

Interpretive Challenges

The queries of the prophet represent some of the most fundamental questions in all of life, with the answers providing crucial foundation stones on which to build a proper understanding of God’s character and His sovereign ways in history. The core of his message lies in the call to trust God (2:4), “the just shall live by his faith.” The NT references ascribe unusual importance theologically to Habakkuk. The writer of Hebrews quotes Hab. 2:4 to amplify the believer’s need to remain strong and faithful in the midst of affliction and trials (Heb. 10:38). The apostle Paul, on the other hand, employs the verse twice (Rom. 1:17; Gal. 3:11) to accentuate the doctrine of justification by faith. There need not be any interpretive conflict, however, for the emphasis in both Habakkuk and the NT references goes beyond the act of faith to include the continuity of faith. Faith is not a one-time act, but a way of life. The true believer, declared righteous by God, will habitually persevere in faith throughout all his life (cf. Col. 1:22, 23; Heb. 3:12-14). He will trust the sovereign God who only does what is right.

Outline

I. Superscription (1:1)

II. The Prophet’s Perplexities (1:2-2:20)

A. His First Complaint (1:2-4)

B. God’s First Response (1:5-11)

C. His Second Complaint (1:12-2:1)

D. God’s Second Response (2:2-20)

III. The Prophet’s Prayer (3:1-19)

A. Petition for God’s Mercy (3:1, 2)

B. Praise of God’s Power (3:3-15)

C. Promise of God’s Sufficiency (3:16-19)

The Book of

HABAKKUK

Habakkuk 1

The Prophet Questions God’s Judgments

1The 1burden which the prophet Habakkuk saw.

The Prophet’s Question

2O LORD, how long shall I cry,

a And You will not hear?

Even cry out to You, b“Violence!”

And You will cnot save.

3Why do You show me iniquity,

And cause me to see 2trouble?

For plundering and violence are before me;

There is strife, and contention arises.

4Therefore the law is powerless,

And justice never goes forth.

For the dwicked surround the righteous;

Therefore perverse judgment proceeds. Other Psalms

The LORD’s Reply

5“Looke among the nations and watch—

Be utterly astounded!

For I will work a work in your days

Which you would not believe, though it were told you.

6For indeed I am fraising up the Chaldeans,

A bitter and hasty gnation

Which marches through the breadth of the earth,

To possess dwelling places that are not theirs.

7They are terrible and dreadful;

Their judgment and their dignity proceed from themselves.

8Their horses also are hswifter than leopards,

And more fierce than evening wolves.

Their 3chargers 4charge ahead;

Their cavalry comes from afar;

They fly as the ieagle that hastens to eat.

9“They all come for violence;

Their faces are set like the east wind.

They gather captives like sand.

10They scoff at kings,

And princes are scorned by them.

They deride every stronghold,

For they heap up earthen mounds and seize it.

11Then his 5mind changes, and he transgresses;

He commits offense,

j Ascribing this power to his god.”

The Prophet’s Second Question

12Are You not kfrom everlasting,

O LORD my God, my Holy One?

We shall not die.

O LORD, lYou have appointed them for judgment;

O Rock, You have marked them for mcorrection.

13You are of purer eyes than to behold evil,

And cannot look on wickedness.

Why do You look on those who deal treacherously,

And hold Your tongue when the wicked devours

A person more righteous than he?

14Why do You make men like fish of the sea,

Like creeping things that have no ruler over them?

15They take up all of them with a hook,

They catch them in their net,

And gather them in their dragnet.

Therefore they rejoice and are glad.

16Therefore nthey sacrifice to their net,

And burn incense to their dragnet;

Because by them their share is 6sumptuous

And their food plentiful.

17Shall they therefore empty their net,

And continue to slay nations without pity?

Habakkuk 2

The Just Shall Live by Faith

1I will astand my watch

And set myself on the rampart,

And watch to see what He will say to me,

And what I will answer when I am corrected.

The Just Live by Faith

2Then the LORD answered me and said:

b“Write the vision

And make it plain on tablets,

That he may run who reads it.

3For cthe vision is yet for an appointed time;

But at the end it will speak, and it will dnot lie.

Though it tarries, ewait for it;

Because it will fsurely come,

It will not tarry.

4“Behold the proud,

His soul is not upright in him;

But the gjust shall live by his faith.

Woe to the Wicked

5“Indeed, because he transgresses by wine,

He is a proud man,

And he does not stay at home.

Because he henlarges his desire as 1hell,

And he is like death, and cannot be satisfied,

He gathers to himself all nations

And heaps up for himself all peoples.

6“Will not all these itake up a proverb against him,

And a taunting riddle against him, and say,

‘Woe to him who increases

What is not his—how long?

And to him who loads himself with 2many pledges’?

7Will not 3your creditors rise up suddenly?

Will they not awaken who oppress you?

And you will become their booty.

8j Because you have plundered many nations,

All the remnant of the people shall plunder you,

Because of men’s 4blood

And the violence of the land and the city,

And of all who dwell in it.

9“Woe to him who covets evil gain for his house,

That he may kset his nest on high,

That he may be delivered from the 5power of disaster!

10You give shameful counsel to your house,

Cutting off many peoples,

And sin against your soul.

11For the stone will cry out from the wall,

And the beam from the timbers will answer it.

12“Woe to him who builds a town with bloodshed,

Who establishes a city by iniquity!

13Behold, is it not of the LORD of hosts

That the peoples labor 6to feed the fire,

And nations weary themselves in vain?

14For the earth will be filled

With the knowledge of the glory of the LORD,

As the waters cover the sea.

15“Woe to him who gives drink to his neighbor,

7 Pressing him to your lbottle,

Even to make him drunk,

That you may look on 8his nakedness!

16You are filled with shame instead of glory.

You also—drink!

And 9be exposed as uncircumcised!

The cup of the LORD’s right hand will be turned against you,

And utter shame will be on your glory.

17For the violence done to Lebanon will cover you,

And the plunder of beasts which made them afraid,

Because of men’s blood

And the violence of the land and the city,

And of all who dwell in it.

18“What profit is the image, that its maker should carve it,

The molded image, a teacher of lies,

That the maker of its mold should trust in it,

To make mute idols?

19Woe to him who says to wood, ‘Awake!’

To silent stone, ‘Arise! It shall teach!’

Behold, it is overlaid with gold and silver,

Yet in it there is no breath at all.

20“Butm the LORD is in His holy temple.

Let all the earth keep silence before Him.”

Habakkuk 3

The Prophet’s Prayer

1A prayer of Habakkuk the prophet, on 1Shigionoth.

2O LORD, I have heard Your speech and was afraid;

O LORD, revive Your work in the midst of the years!

In the midst of the years make it known;

In wrath remember mercy.

3God came from Teman,

The Holy One from Mount Paran. Selah

His glory covered the heavens,

And the earth was full of His praise.

4His brightness was like the light;

He had rays flashing from His hand,

And there His power was hidden.

5Before Him went pestilence,

And fever followed at His feet.

6He stood and measured the earth;

He looked and startled the nations.

a And the everlasting mountains were scattered,

The perpetual hills bowed.

His ways are everlasting.

7I saw the tents of Cushan in affliction;

The curtains of the land of Midian trembled.

8O LORD, were You displeased with the rivers,

Was Your anger against the rivers,

Was Your wrath against the sea,

That You rode on Your horses,

Your chariots of salvation?

9Your bow was made quite ready;

Oaths were sworn over Your 2arrows. Selah

You divided the earth with rivers.

10The mountains saw You and trembled;

The overflowing of the water passed by.

The deep uttered its voice,

And blifted its hands on high.

11The csun and moon stood still in their habitation;

At the light of Your arrows they went,

At the shining of Your glittering spear.

12You marched through the land in indignation;

You 3trampled the nations in anger.

13You went forth for the salvation of Your people,

For salvation with Your Anointed.

You struck the head from the house of the wicked,

By laying bare from foundation to neck. Selah

14You thrust through with his own arrows

The head of his villages.

They came out like a whirlwind to scatter me;

Their rejoicing was like feasting on the poor in secret.

15d You walked through the sea with Your horses,

Through the heap of great waters.

16When I heard, emy body trembled;

My lips quivered at the voice;

Rottenness entered my bones;

And I trembled in myself,

That I might rest in the day of trouble.

When he comes up to the people,

He will invade them with his troops.

A Hymn of Faith

17Though the fig tree may not blossom,

Nor fruit be on the vines;

Though the labor of the olive may fail,

And the fields yield no food;

Though the flock may be cut off from the fold,

And there be no herd in the stalls—

18Yet I will frejoice in the LORD,

I will joy in the God of my salvation.

194 The LORD God is my strength;

He will make my feet like gdeer’s feet,

And He will make me hwalk on my high hills.

To the Chief Musician. With my stringed instruments.

Habakkuk Commentaries

Habakkuk 1

1:1 burden. A weighty, heavy oracle of judgment (cf. 1:5–11; 2:2–20) is often depicted by this term when employed by the prophets to announce God’s wrath against sin (e.g., Is. 13:1; 15:1; 17:1; 19:1; Nah. 1:1; Zech. 9:1; 12:1; Mal. 1:1). saw. God’s message to Habakkuk took the form of a vision.

1:2–4 In Habakkuk’s first complaint, he perceived that God appeared indifferent to Judah’s sin. Jealous for His righteousness and knowing that a breach of the covenant required judgment (cf. Deut. 28), Habakkuk questioned God’s wisdom, expressing bewilderment at His seeming inactivity in the face of blatant violation of His law. The Jews had sinned by violence and injustice and should have been punished by the same.

1:2 how long shall I cry. The phrase, reflecting the prophet’s impatience, is frequently used by the psalmist to express similar thoughts of perplexity (cf. Pss. 13:1, 2; 62:3; Jer. 14:9; Matt. 27:46).

1:2, 3 Violence…iniquity…trouble…plundering. Judah’s society is defined with 4 terms denoting malicious wickedness by which one morally and ethically oppresses his neighbor, resulting in contention and strife.

1:2 And You will not save. The prophet wanted a cleansing, purging, chastening, and revival among the people that would return them to righteousness.

1:4 law is powerless. Lit. the “law is chilled, numbed” (cf. Gen. 45:26; Ps. 77:2). It had no respect, was given no authority. As hands rendered useless by cold, the impact and effectiveness of the law was paralyzed by the corruption of Judah’s leaders (cf. Eccl. 8:11).

Hab. 1:4

Other Psalms

1. “The Song of Deliverance” Exodus 15:1–18

2. “The Song of Moses” Deuteronomy 32:1–43

3. “The Song of Deborah” Judges 5:1–31

4. “The Song of Hannah” 1 Samuel 2:1–10

5. “The Song of the Women” 1 Samuel 18:6, 7

6. “The Song of David” 2 Samuel 22:1–51

7. “The Song of Hezekiah” Isaiah 38:9–20

8. “The Song of Jonah” Jonah 2:1–9

9. “The Song of Habakkuk” Habakkuk 3:1–19

10. “The Song of Mary” Luke 1:46–55

1:5–11 In response to Habakkuk’s perplexity and pleading, God broke His silence, informing him that He was not indifferent to Judah’s sin; but rather than revival, He was sending the “terrible and dreadful” judgment (v. 7).

1:5 Look…watch…Be utterly astounded! The series of commands is plural, indicating that the wider community of Judah and Jerusalem was to take note of this imminent invasion. Paul quotes this text in Acts 13:41.

1:6–8 The Chaldeans (Babylonians) would come at the behest of the divine Commander. He is the Sovereign who brings this people of ruthless character and conduct to invade Judah. The Chaldeans are described as self-assured, self-sufficient, self-deified, and deadly (cf. Jer. 51:20).

1:8 evening wolves. These were wolves who had suffered hunger all day long and were forced to prowl into the night for food. Like wolves, Babylon’s army displayed extraordinary stamina and an undaunted eagerness to attack for the purpose of devouring the spoils of victory.

1:10 Whether it be royal authority or physical obstacles, the Babylonian army marched forward with nothing but scorn for those in their path. heap up earthen mounds. Rubble and dirt piled up against the fortress or city wall as a ramp to gain entry.

1:11 to his god. Though the Chaldeans were God’s instruments of judgment, their self-sufficiency and self-adulation planted the seeds for their own destruction (described in 2:2–20), as they stood guilty of idolatry and blasphemy before the sovereign LORD.

1:12—2:1 Habakkuk, in his reaction to the perplexing revelation (vv. 5–11), declared his confidence in the LORD (v. 12), then unveiled his second complaint, namely, how could the LORD use a wicked nation (the Chaldeans) to judge a nation (Judah) more righteous than they (vv. 13–17)? The prophet ended by expressing his determination to wait for an answer (2:1).

1:12 O LORD my God…Holy One. Although the prophet could not fully comprehend the sovereign workings of his righteous God, he expressed his complete faith and trust. As he rehearsed the unchangeable character of God as eternal, sovereign, and holy, he became assured that Judah would not be completely destroyed (cf. Jer. 31:35–40; 33:23–26). Under the faithful hand of God, he realized that the Chaldeans were coming to correct, not annihilate. O Rock. A title for God which expresses His immovable and unshakeable character (cf. Pss. 18:2, 31, 46; 31:2, 3; 62:2, 6, 7; 78:16, 20, 35).

1:13 purer eyes. In spite of the prophet’s expressions of faith and trust, he found himself in even further perplexity. The essence of Habakkuk’s next quandary is expressed in this verse: If God is too pure to behold evil, then how can He use the wicked to devour a person more righteous than they? Would not God’s use of the Chaldeans result in even greater damage to His righteous character?

1:14–17 Lest God had forgotten just how wicked the Chaldeans were, Habakkuk drew attention to their evil character and behavior. Life was cheap to the Chaldeans. In the face of their ruthless tactics of war, other societies were “like fish of the sea, like creeping things that have no ruler over them.” In light of their reputation (vv. 6–10), how could God have unleashed this ruthless force upon another helpless people?

1:16 sacrifice…burn incense to their dragnet. If that is not enough, the prophet added that they attributed their gain to their own military might rather than to the true God.

1:17 empty their net. How long will the aggressor (the Chaldeans) be permitted to pursue injustice and engage in such wickedness? Can God tolerate it indefinitely?

Habakkuk 2

2:1 stand my watch. Comparing himself to a watchman (cf. Ezek. 3, 33), standing as a sentinel upon the city walls, Habakkuk prepared to wait for God’s answer and to ponder his reply.

2:2–20 In response to Habakkuk’s second complaint (1:12—2:1), the LORD announced that He would judge the Chaldeans as well for their wickedness. His reply included: 1) the instructions to write it down, as a reminder that it would surely occur (vv. 2, 3); 2) a description of the character of the wicked in comparison to the righteous (vv. 4, 5); and 3) the pronouncement of 5 woes describing the Chaldeans’ demise (vv. 6–20).

2:2, 3 Write the vision. Habakkuk was to record the vision to preserve it for posterity, so that all who read it would know of the certainty of its fulfillment (cf. similar language in Dan. 12:4, 9). The prophecy had lasting relevance and thus had to be preserved. Although a period of time would occur before its fulfillment, all were to know that it would occur at God’s “appointed time” (cf. Is. 13; Jer. 50, 51). Babylon would fall to the Medo-Persian kingdom of Cyrus ca. 539 B.C. (cf. Dan. 5).

2:2 That he may run who reads it. Perhaps referring 1) to clarity of form, so even the one who runs by it may easily absorb its meaning, or 2) to clarity of content, so that the courier could easily transmit the message to others.

2:4 the proud. While the context makes this an obvious reference to the Chaldeans, the passage introduces the marks which distinguish all wicked from all righteous, regardless of ethnic origin. Two opposing characteristics are here contrasted. The proud trusts in himself; the just lives by his faith. the just shall live by his faith. In contrast to the proud, the just will be truly preserved through his faithfulness to God. This is the core of God’s message to/through Habakkuk. Both the aspect of justification by faith, as noted by Paul’s usage in Rom. 1:17 and Gal. 3:11, as well as the aspect of sanctification by faith, as employed by the writer of Hebrews (10:38) reflect the essence of Habakkuk; no conflict exists. The emphasis in both Habakkuk and the NT references goes beyond the act of faith to include the continuity of faith. Faith is not a one-time act, but a way of life. The true believer, declared righteous by God, will persevere in faith as the pattern of his life (cf. Col. 1:22, 23; Heb. 3:12–14).

2:5 The diatribe against the Chaldeans served as the basis for the denunciations described in vv. 6–20. They were proud and greedy. Like hell and death (cf. Prov. 1:12; 27:20; 30:15, 16), they were never satisfied but always wanted more.

2:6–20 Five woes, in the form of a taunt song, were pronounced upon the Chaldeans in anticipation of their eventual judgment. Presented in 5 stanzas of 3 verses each, the 5 woes were directed at 5 different classes of evildoers.

2:6–8 The first woe charged extortion, i.e., plundering nations under threat of great bodily harm for the purpose of making themselves rich. As a result, they were to become plunder for those nations who remained.

2:6 all these. A reference to all the nations who suffered at the hands of the Babylonians. Woe. An interjection often used in prophetic literature to introduce a judicial indictment or a sentence of judgment (Is. 5:8, 11, 18, 20–22; Jer. 22:13; 23:1; Amos 5:18; 6:1). many pledges. The Babylonians exacted heavy taxation of conquered nations. Such action often accompanied loans with excessive interest made to the poor (cf. Deut. 24:10–13; 2 Kin. 4:1–7; Neh. 5:1–13).

2:7 your creditors. The survivor nations, from whom taxation was extorted (cf. v. 8).

2:9–11 The second charge, of premeditated exploitation borne out of covetousness, was a continuation of vv. 6–8. The walls of their houses, built with stones and timbers taken from others, testified against them (v. 11).

2:9 set his nest on high. Wanting to protect themselves from any recriminations their enemies might seek to shower upon them, the Chaldeans had sought to make their cities impregnable and inaccessible to the enemy (cf. Is. 14:13, 14).

2:10 You give shameful counsel. The Chaldean leaders by counseling to kill, shamed themselves and harmed their souls.

2:12–14 The third woe accuses them of being ruthless despots, building luxurious palaces by means of bloodshed and forced labor. Like a fire that burns everything given to it, their labors would all be futile, having no lasting value (v. 13; cf. Mic. 3:10).

2:14 filled. In contrast to the self-exaltation of the Chaldeans, whose efforts come to naught, God promised that the whole earth would recognize His glory at the establishment of His millennial kingdom (cf. Num. 14:21; Ps. 72:19; Is. 6:3; 11:9).

2:15–17 The fourth charge is debauchery, wherein Babylon forced others to become intoxicated and poisoned, making them behave shamefully and become easy prey. As a result, they too would be forced to drink the cup of God’s wrath and exposed to public shame (cf. Jer. 49:12).

2:16 uncircumcised. This word refers to “foreskin,” expressing in Heb. thought the greatest contempt, the sign of being an alien from God. See note on Jer. 4:4. cup of the LORD’s right hand. A metaphor referring to divine retribution, served up by His powerful right hand (cf. Ps. 21:8). What the Chaldeans did to others, would also be done to them (vv. 7, 8). shame will be on your glory. Carrying out the metaphor of drunkenness, here is a reference to the humiliation of “shameful spewing.” The very thing in which they gloried would become the object of their shame. While the LORD’s glory would be “as the waters cover the seas” (v. 14), Babylon’s glory would be covered with shame.

2:17 violence. The reference may be to the ruthless exploitation of trees and animals, providing building materials, firewood, and food, which often accompanied military campaigns. Lebanon’s beautiful cedars were plundered for selfish purposes (cf. Is. 14:7, 8; 37:24). It also includes the slaughter of men. Verse 17b suggests that it may symbolize Israel and her inhabitants, whom Nebuchadnezzar conquered (cf. 2 Kin. 14:9; Jer. 22:6, 23; Ezek. 17:3).

2:18–20 The fifth accusation is idolatry, exposing the folly of following other gods (cf. Is. 41:24; 44:9). The destruction of the Chaldeans would demonstrate the superiority of the LORD over all gods.

2:19 ‘Awake!’…‘Arise!’ Compare the sarcasm with that of Elijah’s words to the prophets of Baal on Mt. Carmel (1 Kin. 18:27; cf. Jer. 2:27).

2:20 holy temple. A reference to heaven, from where the LORD rules (Ps. 11:4) and answers the prayers of those who seek Him (1 Kin. 8:28–30; Ps. 73:17). keep silence. In contrast to the silence of the idols (v. 19), the living, Sovereign Ruler of the universe calls all the earth to be silent before Him. None can assert his independence from Him; all the earth must worship in humble submission (cf. Ps. 46:10; Is. 52:15).

Habakkuk 3

3:1–19 The reference to “Habakkuk the prophet” (cf. 1:1) marks a transition. The argumentative tone of the previous chapters, in which he cried for divine interference, is transformed into a plea for God’s mercy (v. 2), a review of God’s power (vv. 3–15), and a chorus of praise for God’s sustaining grace and sufficiency (vv. 16–19). But while the tone changes, a strong, thematic connection remains. Having been informed of God’s plan of judgment, Habakkuk returns to the matter of Judah’s judgment, pleading for mercy.

3:1 Shigionoth. The precise meaning is unknown (its singular form occurs in the heading to Ps. 7). In light of the musical notation at the end of chap. 3, it is thought that it has a musical-liturgical significance, and that this chapter was sung.

3:2 Your speech. A reference back to 1:5–11 and 2:2–20, where the LORD informed Habakkuk of His plans for judging Judah and the Chaldeans. revive Your work. Knowledge of the severity of God’s judgment struck Habakkuk with fear. As though God’s power had not been used in a long time, the prophet asked the LORD to “revive” (lit. “to quicken”), to repeat His mighty saving works on behalf of His people, Israel. In the midst of the years. In the midst of His punishment of Judah at the hand of the Chaldeans, the prophet begged that God would remember mercy.

3:3–15 Employing figures from God’s past intervention on Israel’s behalf, taken from the deliverance of His people from Egypt and the conquest of Canaan, Habakkuk painted a picture of their future redemption. The Exodus from Egypt is often used as an analogy of the future redemption of Israel at the beginning of the Millennium (cf. Is. 11:16).

3:3 Teman…Mount Paran. Teman, named after a grandson of Esau, was an Edomite city (Amos 1:12; Obad. 9). Mount Paran was located in the Sinai peninsula. Both allude to the theater in which God displayed great power when He brought Israel into the land of Canaan (cf. Deut. 33:2; Judg. 5:4).

3:3, 4 The Shekinah glory, which protected and led Israel from Egypt through the wilderness (cf. Ex. 40:34–38), was the physical manifestation of His presence. Like the sun, He spread His radiance throughout the heavens and the earth.

3:5 pestilence…fever. Recalling the judgment attending Israel’s disobedience to the covenant given at Sinai (Ex. 5:3; Num. 14:12; Deut. 28:21, 22; 32:24), Habakkuk accentuated the sovereign agency of God’s judgments. Both were a part of the divine entourage.

3:6, 7 The entire universe responds in fear at the approach of Almighty God (cf. Ex. 15:14). As at the Creation (Is. 40:12), the earth and its inhabitants are at His disposal.

3:7 Cushan…Midian. Probably referring to one people living in the Sinai peninsula region (cf. Ex. 2:16–22; 18:1–5; Num. 12:1, where Moses’ wife was identified as being both Midianite and Cushite).

3:8–15 With rhetorical vividness, Habakkuk addressed the LORD directly, rehearsing His judicial actions against anything that opposes His will.

3:8 Your horses…Your chariots. Symbolic descriptions of God defeating the enemy (cf. 3:11, 15).

3:9 Oaths were sworn over Your arrows. The LORD’s arrows were commissioned under divine oaths (cf. Jer. 47:6, 7).

3:11 sun and moon stood still. As prominent symbols of God’s created order, the sun and moon are subservient to His beckoning. The imagery is reminiscent of Israel’s victory over the Amorites at Gibeon (Josh. 10:12–14).

3:12 trampled. Lit. “threshed,” the term is often used to depict military invasions and the execution of judgment (cf. Judg. 8:7; 2 Kin. 13:7; Is. 21:10; 25:10; Dan. 7:23; Amos 1:3).

3:13 salvation with Your Anointed. Both the parallelism with v. 13a (“Your people”) and the numerous contextual allusions to the Exodus make this a likely reference to Moses and the chosen people of Israel, who, as God’s anointed, achieved victory over Pharaoh and the armies of Egypt (cf. Ps. 105:15). Ultimately, it foreshadows a subsequent, future deliverance in anticipation of the Messiah (cf. Ps. 132:10–12) promised in the Davidic Covenant (cf. 2 Sam. 7:11–16). struck the head from the house of the wicked. Possible reference to either the pharaoh of the Exodus, whose firstborn was slain, or to the king of the Chaldeans, whose house was built by unjust gain (2:9–11).

3:14 They came out…to scatter. A possible reference to the pursuit of fleeing Israel at the Red Sea by Pharaoh’s army (Ex. 14:5–9). Like the poor, Israel appeared to be easy prey for the pursuing Egyptians.

3:15 You walked through the sea. Another reference to God’s miraculous, protective intervention on behalf of Israel at the Red Sea. The historical event demonstrates His sovereign rulership of the universe and provides assurance to the troubled prophet that the LORD could be counted on to save once more His people.

3:16–19 Habakkuk ended the prophecy with renewed commitment and affirmation of faith, expressing unwavering confidence in God.

3:16 rest. The LORD had answered his prayer (v. 1); the LORD would vindicate His righteousness and ultimately restore a truly repentant people (cf. 2:4). While the answer satisfied Habakkuk, the thought of a Chaldean invasion of his people has also left him physically exhausted and overwhelmed (cf. Jer. 4:19). Nevertheless, the prophet could “rest in the day of trouble” because he knew the LORD would judge righteously.

3:17, 18 I will rejoice in the LORD. If everything that was normal and predictable collapsed, the prophet would still rejoice. Obedience to the covenant was a requisite element to the enjoyment of agricultural and pastoral prosperity (Deut. 28:1–14). Though disobedience would initiate the covenant curses (Deut. 28:31–34, 49–51), the prophet affirmed his commitment to the LORD; his longing and joyful desire was for God Himself.

3:19 The LORD God is my strength. God’s response to Habakkuk’s perplexities not only promised divine wrath but also provided assurance of divine favor and hope. Security and hope were not based on temporal blessings but on the LORD Himself. This is the essence of 2:4: “the just shall live by his faith.” like deer’s feet. As the sure-footed deer scaled the precipitous mountain heights without slipping, so Habakkuk’s faith in the LORD enabled him to endure the hardships of the imminent invasion, and all of his perplexing questions. To the Chief Musician. Habakkuk 3 possibly served as a psalm for temple worship (cf. 3:1).

Habakkuk 1

1:1 1 oracle, prophecy

1:2 a Lam. 3:8

1:2 b Mic. 2:1, 2; 3:1–3

1:2 c (Job 21:5–16)

1:3 2 Or toil

1:4 d Jer. 12:1

1:5 e Is. 29:14; Ezek. 12:22–28

1:6 f Deut. 28:49, 50; 2 Kin. 24:2; 2 Chr. 36:17; Jer. 4:11–13; Mic. 4:10

1:6 g Ezek. 7:24; 21:31

1:8 h Jer. 4:13

1:8 i Job 9:26; 39:29, 30; Lam. 4:19; Ezek. 17:3; Hos. 8:1; Matt. 24:28; Luke 17:37

1:8 3 Lit. horsemen

1:8 4 Lit. spring about

1:11 j Dan. 5:4

1:11 5 Lit. spirit or wind

1:12 k Deut. 33:27; Ps. 90:2; 93:2; Mal. 3:6

1:12 l Is. 10:5–7; Mal. 3:5

1:12 m Jer. 25:9

1:16 n Deut. 8:17

1:16 6 Lit. fat

Habakkuk 2

2:1 a Is. 21:8, 11

2:2 b Is. 8:1

2:3 c Dan. 8:17, 19; 10:14

2:3 d Ezek. 12:24, 25

2:3 e (Heb. 10:37, 38)

2:3 f Ps. 27:13, 14; (James 5:7, 8; 2 Pet. 3:9)

2:4 g (John 3:36); Rom. 1:17; Heb. 10:38

2:5 h Prov. 27:20; 30:16; Is. 5:11–15

2:5 1 Or Sheol

2:6 i Mic. 2:4

2:6 2 Syr., Vg. thick clay

2:7 3 Lit. those who bite you

2:8 j Is. 33:1; Jer. 27:7; Ezek. 39:10; Zech. 2:8

2:8 4 Or bloodshed

2:9 k Jer. 49:16; Obad. 4

2:9 5 Lit. hand of evil

2:13 6 Lit. for what satisfies fire, for what is of no lasting value

2:15 l Hos. 7:5

2:15 7 Lit. Attaching or Joining

2:15 8 Lit. their

2:16 9 DSS, LXX reel!; Syr., Vg. fall fast asleep!

2:20 m Zeph. 1:7; Zech. 2:13

Habakkuk 3

3:1 1 Exact meaning unknown

3:6 a Nah. 1:5

3:9 2 Lit. tribes or rods, cf. v. 14

3:10 b Ex. 14:22

3:11 c Josh. 10:12–14

3:12 3 Or threshed

3:15 d Ps. 77:19; Hab. 3:8

3:16 e Ps. 119:120

3:18 f Is. 41:16; 61:10

3:19 g 2 Sam. 22:34; Ps. 18:33

3:19 h Deut. 32:13; 33:29

3:19 4 Heb. YHWH Adonai

Introduction to Zephaniah

Title

As with each of the 12 Minor Prophets, the prophecy bears the name of its author, which is generally thought to mean “the LORD hides” (cf. 2:3).

Author and Date

Little is known about the author, Zephaniah. Three other OT individuals share his name. He traces his genealogy back 4 generations to King Hezekiah (ca. 715–686 B.C.), standing alone among the prophets descended from royal blood (1:1). Royal genealogy would have given him the ear of Judah’s king, Josiah, during whose reign he preached.

The prophet himself dates his message during the reign of Josiah (640–609 B.C.). The moral and spiritual conditions detailed in the book (cf. 1:4–6; 3:1–7) seem to place the prophecy prior to Josiah’s reforms, when Judah was still languishing in idolatry and wickedness. It was in 628 B.C. that Josiah tore down all the altars to Baal, burned the bones of false prophets, and broke the carved idols (2 Chr. 34:3–7); and in 622 B.C. the Book of the Law was found (2 Chr. 34:8—35:19). Consequently, Zephaniah most likely prophesied from 635–625 B.C., and was a contemporary of Jeremiah.

Background and Setting

Politically, the imminent transfer of Assyrian world power to the Babylonians weakened Nineveh’s hold on Judah, bringing an element of independence to Judah for the first time in 50 years. King Josiah’s desire to retain this newfound freedom from taxation and subservience undoubtedly led him to interfere later with Egypt’s attempt to interdict the fleeing king of Nineveh in 609 B.C. (cf. 2 Chr. 35:20–27). Spiritually, the reigns of Hezekiah’s son Manasseh (ca. 695–642 B.C.), extending over 4 decades, and his grandson Amon (ca. 642–640 B.C.), lasting only two years, were marked by wickedness and apostasy (2 Kin. 21; 2 Chr. 33). The early years of Josiah’s reign were also characterized by the evil from his father (2 Kin. 23:4). In 622 B.C., however, while repairing the house of the Lord, Hilkiah the High-Priest found the Book of the Law (2 Kin. 22:8). Upon reading it, Josiah initiated extensive reforms (2 Kin. 23). It was during the early years of Josiah’s reign, prior to the great revival, that this 11th hour prophet, Zephaniah, prophesied and no doubt had an influence on the sweeping reforms Josiah brought to the nation. But the evil kings before Josiah (55 years) had had such an effect on Judah that it never recovered. Josiah’s reforms were too late and didn’t outlast his life.

Historical and Theological Themes

Zephaniah’s message on the Day of the Lord warned Judah that the final days were near, through divine judgment at the hands of Nebuchadnezzar, ca. 605–586 B.C. (1:4–13). Yet, it also looks beyond to the far fulfillment in the judgments of Daniel’s 70th week (1:18; 3:8). The expression “Day of the Lord” is described as a day that is near (1:7), and as a day of wrath, trouble, distress, devastation, desolation, darkness, gloominess, clouds, thick darkness, trumpet, and alarm (1:15, 16, 18). Yet even within these oracles of divine wrath, the prophet exhorted the people to seek the LORD, offering a shelter in the midst of judgment (2:3), and proclaiming the promise of eventual salvation for His believing remnant (2:7; 3:9–20).

Interpretive Challenges

The book presents an unambiguous denunciation of sin and warning of imminent judgment on Judah. Some have referred the phrase “I will restore to the peoples a pure language” (3:9) to the restoration of a universal language, similar to the days prior to confusion of languages at the Tower of Babel (Gen. 11:1-9). They point out that the word “language” is also used in Gen. 11:7. It is better, however, to understand the passage as pointing to a purification of heart and life. This is confirmed by the context (cf. 3:13) and corroborated by the fact that the word “language” is most commonly translated “lip.” When combined with “pure,” the reference to speech speaks of inward cleansing from sin (Is. 6:5) manifested in speech (cf. Matt. 12:34), including the removal of the names of false gods from their lips (Hos. 2:17). It does not imply a one world language.

Outline

I. Superscription (1:1)

II. The LORD’s Judgment (1:2-3:8)

A. On the Whole Earth (1:2, 3)

B. On Judah (1:4-2:3)

C. On the Surrounding Nations (2:4-15)

1. Philistia (2:4–7)

2. Moab/Ammon (2:8–11)

3. Ethiopia (2:12)

4. Assyria (2:13–15)

D. On Jerusalem (3:1-7)

E. On All Nations (3:8)

III. The LORD’s Blessing (3:9-20)

A. For the Nations (3:9, 10)

B. For Judah (3:11-20)

The Book of

ZEPHANIAH

Zephaniah 1

The Great Day of the LORD

1The word of the LORD which came to Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of aJosiah the son of Amon, king of Judah.

The Great Day of the LORD

2“I will 1utterly consume everything

From the face of the land,”

Says the LORD;

3“Ib will consume man and beast;

I will consume the birds of the heavens,

The fish of the sea,

And the 2stumbling blocks along with the wicked.

I will cut off man from the face of the 3land,”

Says the LORD.

4“I will stretch out My hand against Judah,

And against all the inhabitants of Jerusalem.

4 I will cut off every trace of Baal from this place,

The names of the cidolatrous5 priests with the pagan priests—

5Those dwho worship the host of heaven on the housetops;

Those who worship and swear oaths by the LORD,

But who also swear eby 6Milcom;

6f Those who have turned back from following the LORD,

And ghave not sought the LORD, nor inquired of Him.”

7h Be silent in the presence of the Lord GOD;

i For the day of the LORD is at hand,

For jthe LORD has prepared a sacrifice;

He has 7invited His guests.

8“And it shall be,

In the day of the LORD’s sacrifice,

That I will punish kthe princes and the king’s children,

And all such as are clothed with foreign apparel.

9In the same day I will punish

All those who lleap over the threshold,

Who fill their masters’ houses with violence and deceit.

10“And there shall be on that day,” says the LORD,

“The sound of a mournful cry from mthe Fish Gate,

A wailing from the Second Quarter,

And a loud crashing from the hills.

11n Wail, you inhabitants of 8Maktesh!

For all the merchant people are cut down;

All those who handle money are cut off.

12“And it shall come to pass at that time

That I will search Jerusalem with lamps,

And punish the men

Who are osettled9 in complacency,

p Who say in their heart,

‘The LORD will not do good,

Nor will He do evil.’

13Therefore their goods shall become booty,

And their houses a desolation;

They shall build houses, but not inhabit them;

They shall plant vineyards, but qnot drink their wine.”

14r The great day of the LORD is near;

It is near and hastens quickly.

The noise of the day of the LORD is bitter;

There the mighty men shall cry out.

15s That day is a day of wrath,

A day of trouble and distress,

A day of devastation and desolation,

A day of darkness and gloominess,

A day of clouds and thick darkness,

16A day of ttrumpet and alarm

Against the fortified cities

And against the high towers.

17“I will bring distress upon men,

And they shall uwalk like blind men,

Because they have sinned against the LORD;

Their blood shall be poured out like dust,

And their flesh like refuse.”

18v Neither their silver nor their gold

Shall be able to deliver them

In the day of the LORD’s wrath;

But the whole land shall be devoured

By the fire of His jealousy,

For He will make speedy riddance

Of all those who dwell in the land. “Day of the Lord” Fulfillments

Zephaniah 2

A Call to Repentance

1Gathera yourselves together, yes, gather together,

O 1undesirable nation,

2Before the decree is issued,

Or the day passes like chaff,

Before the LORD’s fierce anger comes upon you,

Before the day of the LORD’s anger comes upon you!

3b Seek the LORD, call you meek of the earth,

Who have upheld His justice.

Seek righteousness, seek humility.

d It may be that you will be hidden

In the day of the LORD’s anger.

Judgment on Nations

4For eGaza shall be forsaken,

And Ashkelon desolate;

They shall drive out Ashdod fat noonday,

And Ekron shall be uprooted.

5Woe to the inhabitants of gthe seacoast,

The nation of the Cherethites!

The word of the LORD is against you,

O hCanaan, land of the Philistines:

“I will destroy you;

So there shall be no inhabitant.”

6The seacoast shall be pastures,

With 2shelters for shepherds iand folds for flocks.

7The coast shall be for jthe remnant of the house of Judah;

They shall feed their flocks there;

In the houses of Ashkelon they shall lie down at evening.

For the LORD their God will kintervene3 for them,

And lreturn their captives.

8“Im have heard the reproach of Moab,

And nthe insults of the people of Ammon,

With which they have reproached My people,

And omade arrogant threats against their borders.

9Therefore, as I live,”

Says the LORD of hosts, the God of Israel,

“Surely pMoab shall be like Sodom,

And qthe people of Ammon like Gomorrah—

r Overrun4 with weeds and saltpits,

And a 5perpetual desolation.

The residue of My people shall plunder them,

And the remnant of My people shall possess them.”

10This they shall have sfor their pride,

Because they have reproached and made arrogant threats

Against the people of the LORD of hosts.

11The LORD will be awesome to them,

For He will reduce to nothing all the gods of the earth;

t People shall worship Him,

Each one from his place,

Indeed all uthe shores of the nations.

12“Youv Ethiopians also,

You shall be slain by wMy sword.”

13And He will stretch out His hand against the north,

x Destroy Assyria,

And make Nineveh a desolation,

As dry as the wilderness.

14The herds shall lie down in her midst,

y Every beast of the nation.

Both the zpelican and the bittern

Shall lodge on the capitals of her pillars;

Their voice shall sing in the windows;

Desolation shall be at the threshold;

For He will lay bare the acedar work.

15This is the rejoicing city

b That dwelt securely,

c That said in her heart,

“I am it, and there is none besides me.”

How has she become a desolation,

A place for beasts to lie down!

Everyone who passes by her

d Shall hiss and eshake his fist.

Zephaniah 3

The Wickedness of Jerusalem

1Woe to her who is rebellious and polluted,

To the oppressing city!

2She has not obeyed His voice,

She has not received correction;

She has not trusted in the LORD,

She has not drawn near to her God.

3a Her princes in her midst are roaring lions;

Her judges are bevening wolves

That leave not a bone till morning.

4Her cprophets are insolent, treacherous people;

Her priests have 1polluted the sanctuary,

They have done dviolence to the law.

5The LORD is righteous in her midst,

He will do no unrighteousness.

2 Every morning He brings His justice to light;

He never fails,

But ethe unjust knows no shame.

6“I have cut off nations,

Their fortresses are devastated;

I have made their streets desolate,

With none passing by.

Their cities are destroyed;

There is no one, no inhabitant.

7f I said, ‘Surely you will fear Me,

You will receive instruction’—

So that her dwelling would not be cut off,

Despite everything for which I punished her.

But 3they rose early and gcorrupted all their deeds. God’s “I Wills” of Restoration

A Faithful Remnant

(cf. Gen. 11:1–9; Acts 2:1–11)

8“Therefore hwait for Me,” says the LORD,

“Until the day I rise up 4for plunder;

My determination is to igather the nations

To My assembly of kingdoms,

To pour on them My indignation,

All My fierce anger;

All the earth jshall be devoured

With the fire of My jealousy.

9“For then I will restore to the peoples ka pure 5language,

That they all may call on the name of the LORD,

To serve Him with one accord.

10l From beyond the rivers of Ethiopia

My worshipers,

The daughter of My dispersed ones,

Shall bring My offering.

11In that day you shall not be shamed for any of your deeds

In which you transgress against Me;

For then I will take away from your midst

Those who mrejoice in your pride,

And you shall no longer be haughty

In My holy mountain.

12I will leave in your midst

n A meek and humble people,

And they shall trust in the name of the LORD.

13o The remnant of Israel pshall do no unrighteousness

q And speak no lies,

Nor shall a deceitful tongue be found in their mouth;

For rthey shall feed their flocks and lie down,

And no one shall make them afraid.”

Joy in God’s Faithfulness

14s Sing, O daughter of Zion!

Shout, O Israel!

Be glad and rejoice with all your heart,

O daughter of Jerusalem!

15The LORD has taken away your judgments,

He has cast out your enemy.

t The King of Israel, the LORD, uis in your midst;

You shall 6see disaster no more.

16In that day vit shall be said to Jerusalem:

“Do not fear;

Zion, wlet not your hands be weak.

17The LORD your God xin your midst,

The Mighty One, will save;

y He will rejoice over you with gladness,

He will quiet you with His love,

He will rejoice over you with singing.”

18“I will gather those who zsorrow over the appointed assembly,

Who are among you,

To whom its reproach is a burden.

19Behold, at that time

I will deal with all who afflict you;

I will save the alame,

And gather those who were driven out;

I will appoint them for praise and fame

In every land where they were put to shame.

20At that time bI will bring you back,

Even at the time I gather you;

For I will give you 7fame and praise

Among all the peoples of the earth,

When I return your captives before your eyes,”

Says the LORD.

Zephaniah Commentaries

Zephaniah 1

1:1 Hezekiah…Josiah. Zephaniah traced his royal lineage back to his great-great-grandfather Hezekiah (ca. 715–686 B.C.) and placed his ministry contemporaneous with Josiah (ca. 640–609 B.C.).

1:2, 3 The prophet began by noting the far fulfillment of the Day of the LORD, when even animal and physical creation will be affected by His judgment of the earth (cf. Gen. 3:17–19; Ex. 12:29; Josh. 7:24, 25; Rom. 8:22).

1:2 face of the land. Generally translated “ground,” the term is used in reference to the whole earth (1:18). The phraseology is reminiscent of the Noahic Flood (Gen. 6:7, 17; 7:21–23).

1:3 Comparisons with the Genesis Flood continue with “man and beast” and “birds of the heavens” (Gen. 6:7; 7:23). The prophet also alluded to the creation, pairing man and beast (sixth day of creation) and birds with fish (fifth day of creation). stumbling blocks. Whatever alienates man from God will be removed.

1:4–9 The LORD narrowed His words of judgment to specifically focus on Judah, specifying the causes of judgment as apostasy and idolatry (vv. 4–6), as always coupled with moral and ethical corruption (vv. 7–9).

1:4 cut off every trace of Baal. The worship of Baal, the Canaanite god of fertility, was a constant source of temptation to Israel (cf. Num. 25:1–5; Judg. 2:13), as people tried worshiping him alongside the worship of the LORD (Jer. 7:9; 23:25–29). This mix became a primary cause for judgment (2 Kin. 17:16–20; Jer. 11:13–17; Hos. 2:8) which would forever excise the worship of Baal from Israel.

1:5 worship the host of heaven. Astrology was also a prominent part of Israel’s idolatrous practices; they worshiped the host of heaven from as early as the Exodus (cf. Deut. 4:19; Amos 5:25, 26; Acts 7:40–43). God warned them repeatedly, but they rebelled (2 Kin. 23:5, 6; Jer. 7:17, 18; 8:2; 44:17–25). Altars were often erected on housetop roofs to provide a clear view of the sky (Jer. 8:2; 19:13; 32:29). swear by Milcom. Judah’s syncretistic worship was reflected in swearing by the LORD and, at the same time, by Milcom, who may be either the Ammonite deity of 1 Kin. 11:5, 33, or Molech, the worship of whom included child sacrifice, astrology, and sacred prostitution (cf. Lev. 18:21; 2 Kin. 17:16, 17; Ezek. 23:37; Amos 5:25, 26; Acts 7:40–43).

1:6 Zephaniah lastly mentioned those who had at first heeded calls to repentance but later had willfully turned away.

1:7 Be silent. In view of the just judgment, there was no defense to be spoken and in view of the devastation only shocked and mute wonder (cf. Hab. 2:20; Zech. 2:13). day of the LORD. See notes on Joel 1:15. prepared a sacrifice…invited His guests. God’s judgment on Israel was viewed as His sacrifice. The guests were the dreaded Babylonians, who as “priests” were invited to slay the sacrifice, i.e., Judah (cf. Is. 13:3; 34:6; Jer. 46:10; Ezek. 39:17; Hab. 1:6; Rev. 19:17, 18).

1:8 the princes…king’s children. Judgment began with the royal house. Lacking commitment to God’s covenant, they had adopted the customs and idolatrous practices of the heathen. Since Josiah was only 8 years old when he assumed rulership (ca. 640 B.C.), the reference would not be to his children but to the princes of the royal house or to the children of the king who would be ruling when the prophecy was fulfilled (cf. 2 Kin. 25:7; Jer. 39:6).

1:9 leap over the threshold. This describes the eagerness with which the rich hurried from their homes to plunder the poor.

1:10, 11 The merchants, made wealthy from dishonest gain (cf. v. 9), were singled out to depict the anguish of the coming judgment. The Fish Gate, known today as the Damascus Gate, is located on the N side. The Second Quarter was a district within the city walls. Maktesh, meaning “mortar,” was a name applied to the Valley of Siloam from its shape; it was a district where merchants carried on business.

1:12 I will search. None would escape the punishment of the LORD (Amos 9:1–4). settled in complacency. See marginal note. With this term referring to a thickened crust which forms on wine when left undisturbed for a long period of time, the prophet described the people’s indifference and slothfulness toward God. Their indifference led them to regard God as morally indifferent.

1:14–18 Zephaniah vividly described the Day of the LORD in staccato fashion, rehearsing the ominous conditions characterizing that day. This section seems to point to the near fulfillment when Babylon subdued Judah (vv. 4–13), as well as a far fulfillment which will involve the whole earth (v. 18).

1:16 day of trumpet and alarm. In accordance with God’s instructions, a trumpet was fashioned for the purpose of sounding an alarm (Num. 10:1–10).

1:17, 18 As though worthless, their blood and flesh were discarded as dust. Their silver and gold, corruptly gained (cf. vv. 9–13), would be of no avail to protect them from the wrath of holy God (cf. Jer. 46:28).

1:17 walk like blind men. As blind men, they would grope unsuccessfully for escape routes (Deut. 28:29).

1:18 the whole land. The discussion expands to include the whole earth as in vv. 2, 3.

Zeph. 1:18

“Day of the Lord” Fulfillments

Near | Far
Obadiah 1-14 | Obadiah 15-21
Joel 1:15, 2:1, 11 | Joel 2:31 (3:1), 3:14
Amos 5:18-20 | ———
——— | Isaiah 2:12
Isaiah 13:6 | Isaiah 13:9
Zephaniah 1:7 | Zephaniah 1:14
Ezekiel 13:5, 20:3 | ———
——— | Zechariah 14:1
——— | Malachi 4:5

Zephaniah 2

2:1–3 With the announcement of coming judgment, God mercifully invited His people to repent. They were to assemble to entreat the favor of the LORD and avert His wrath (cf. Joel 2:16).

2:1 undesirable nation. See marginal note. No longer sensitive to God’s call to repentance through His many prophets, Judah had sunk to shamelessness.

2:3 It may be that you will be hidden. Even the meek, those who had followed the law of the LORD, were encouraged to continue to manifest fruits of repentance, so they would be sheltered in the day of His judgment (Is. 26:20).

2:4–15 God used the heathen nations to punish His people, but He would not permit those nations to go unpunished. To illustrate this, 4 representative nations were chosen from the 4 points of the compass.

2:4–7 The first nation to be judged was Philistia, to the W of Israel. Judgment was to come swiftly and unexpectedly, even at noonday when it was least expected. Of the 5 Philistine cities, only Gath was omitted (cf. Amos 1:6–8).

2:5 Cherethites. Occasionally a synonym for Philistia, this term represented a branch from Crete (see note on Ezek. 25:16). David’s bodyguard was comprised of both Cherethites and Pelethites (2 Sam. 8:18; 1 Kin. 1:38, 44). See note on 1 Sam. 30:14.

2:7 return their captives. The Lord would initiate the physical return of Israel’s exiles to occupy the land vacated by judgment on Philistia.

2:8–11 To the E, the descendants of Lot by his daughters through incest, Moab and Ammon (Gen. 19:30–38), are mentioned. They had reproached and reviled God’s people, incurring divine wrath (cf. Gen. 12:3). Like Sodom and Gomorrah in the days of their ancestor Lot, they too would come to ruin and desolation.

2:11 worship Him…all the shores of the nations. The final fulfillment of these predictions is yet future, depicting the Millennium when all the gods of the nations will be reduced to nothing and the LORD Himself will be worshiped universally (Is. 66:18–21; Zech. 14:16; Mal. 1:11).

2:12 Ethiopia lay to the S of Israel. She would be judged by His sword, fulfilled in Nebuchadnezzar’s invasion and conquest of Egypt (Ezek. 30:24, 25).

2:13–15 Assyria, located NW of Israel, would be desolated as well. Nineveh fell, shortly after this prophecy, to the Babylonians in 612 B.C. Famed for her irrigation system, she would be left dry.

2:15 In language similar to that of the king of Babylon (Is. 14:13, 14; 47:8) and the prince of Tyre (Ezek. 28:2), Assyria had claimed for herself divine attributes. For this she would be brought to ruin.

Zephaniah 3

3:1–7 After pronouncing judgment on the nations, the prophet returned to again pronounce woe upon Jerusalem. Because of that city’s favored position among the nations (cf. Ex. 19:5), more was expected.

3:2 She has not received correction. Jerusalem was soon to learn that to reject God’s correction leads to destruction (Prov. 5:23). She has not drawn near to her God. The LORD had taken up residence in that city, making Him easily accessible (Deut. 4:7), yet they had refused to draw near to Him in proper worship.

3:3–5 Four classes of leadership were singled out for condemnation: The political leaders, i.e., the 1) princes and 2) judges; who are both likened to ravenous wolves, endlessly searching for more prey (cf. 1:8, 9). The spiritual leaders, i.e., the 3) prophets and 4) priests, were unfaithful to the LORD whom they claimed to represent. By contrast, the LORD never failed to manifest a faithful standard of justice and righteousness.

3:6, 7 The desolations brought by the LORD on surrounding nations were to serve as warnings to Judah, meant to turn His people back to Him. But instead, enticed by the fruits of corruption, the people rose early to zealously and deliberately pursue the way of sin.

Zeph. 3:7

God’s “I Wills” of Restoration

Zephaniah 3:18-20

1. I will gather 3:18

2. I will deal 3:19

3. I will save 3:19

4. I will appoint 3:19

5. I will bring you back 3:20

6. I will give you 3:20

3:8 The prophet transitions from the historical invasion of Judah by Babylon to the future day of the LORD. He speaks of the Great Tribulation, when the LORD will gather all the nations for judgment (cf. Joel 3:1, 2, 12–17; Zech. 12:2, 3; 14:2; Matt. 24:21). The faithful remnant, presumably the meek of 2:1–3, are exhorted to wait in trust for Him to carry out His judgment.

3:9–20 The final section unveils the blessings of restoration for God’s people and the nations.

3:9 pure language. See Introduction: Interpretive Challenges. A remnant of the nations, converted to the LORD, will worship Him in righteousness and truth (Zech. 8:20–23; 14:16). Pure speech will come from purified hearts (cf. Luke 6:45).

3:10 They will return from distant places (cf. Is. 11:11, 15, 16; 27:13).

3:11–13 The LORD will purge the proud and ungodly from among them (Zech. 13:1–6), leaving a meek and humble people. Material prosperity and peace will accompany them as well, allowing them to enjoy the rich blessings of God undisturbed (Joel 3:18–20; Mic. 4:4).

3:14–20 The messianic era of millennial blessing and restoration is described.

3:15–17 The basis for rejoicing in v. 14 is that Israel’s day of judgment is past and her King is residing in her midst. His departure just prior to Nebuchadnezzar’s destruction of the temple is graphically depicted in Ezek. 8–11; but He will return as LORD and Messiah, a fact so glorious that it is repeated in v. 17.

3:17 As a bridegroom rejoices over his bride (cf. Is. 62:4), the LORD will exult over His people with gladness and song, resting in quiet ecstasy over His people in whom is all His delight (cf. Deut. 30:9; Is. 54).

3:18 those who sorrow over the appointed assembly. Unable to celebrate the appointed feasts (cf. Ex. 23:14–17) while in exile, the godly remnant sorrowed. But the LORD will remove their sorrow, giving them praise and fame (v. 19).

3:19, 20 at that time. The time of the return of the King, Messiah, when the Jews will be regathered and become a source of blessing to the world, fulfilling Israel’s original destiny (Deut. 26:18, 19; Is. 62:7).

Zephaniah 1

1:1 a 2 Kin. 22:1, 2; 2 Chr. 34:1–33; Jer. 1:2; 22:11

1:2 1 Lit. make a complete end of, Jer. 8:13

1:3 b Hos. 4:3

1:3 2 Idols

1:3 3 ground

1:4 c 2 Kin. 23:5; Hos. 10:5

1:4 4 Fulfilled in 2 Kin. 23:4, 5

1:4 5 Heb. chemarim

1:5 d 2 Kin. 23:12; Jer. 19:13

1:5 e Josh. 23:7

1:5 6 Or Malcam, an Ammonite god, 1 Kin. 11:5; Jer. 49:1; Molech, Lev. 18:21

1:6 f Is. 1:4; Jer. 2:13

1:6 g Hos. 7:7

1:7 h Hab. 2:20; Zech. 2:13

1:7 i Is. 13:6

1:7 j Deut. 28:26; Is. 34:6; Jer. 46:10; Ezek. 39:17–19

1:7 7 Lit. set apart, consecrated

1:8 k Jer. 39:6

1:9 l 1 Sam. 5:5

1:10 m 2 Chr. 33:14; Neh. 3:3; 12:39

1:11 n James 5:1

1:11 8 A market district of Jerusalem, lit. Mortar

1:12 o Jer. 48:11; Amos 6:1

1:12 p Ps. 94:7

1:12 9 Lit. on their lees; like the dregs of wine

1:13 q Deut. 28:39

1:14 r Jer. 30:7; Joel 2:1, 11

1:15 s Is. 22:5

1:16 t Is. 27:13; Jer. 4:19

1:17 u Deut. 28:29

1:18 v Ezek. 7:19

Zephaniah 2

2:1 a 2 Chr. 20:4; Joel 1:14; 2:16

2:1 1 Or shameless

2:3 b Ps. 105:4; Amos 5:6

2:3 c Ps. 76:9

2:3 d Joel 2:14; Amos 5:14, 15

2:4 e Jer. 47:1, 5; Amos 1:7, 8; Zech. 9:5

2:4 f Jer. 6:4

2:5 g Ezek. 25:15–17

2:5 h Josh. 13:3

2:6 i Is. 17:2

2:6 2 Underground huts or cisterns, lit. excavations

2:7 j (Mic. 5:7, 8)

2:7 k Luke 1:68

2:7 l Jer. 29:14

2:7 3 Lit. visit them

2:8 m Jer. 48:27; Amos 2:1–3

2:8 n Ezek. 25:3; Amos 1:13

2:8 o Jer. 49:1

2:9 p Is. 15:1–9; Jer. 48:1–47

2:9 q Amos 1:13

2:9 r Deut. 29:23

2:9 4 Lit. Possessed by nettles

2:9 5 Or permanent ruin

2:10 s Is. 16:6

2:11 t Mal. 1:11

2:11 u Gen. 10:5

2:12 v Is. 18:1–7; Ezek. 30:4, 5

2:12 w Ps. 17:13

2:13 x Is. 10:5–27; 14:24–27; Mic. 5:5, 6

2:14 y Is. 13:21

2:14 z Is. 14:23; 34:11

2:14 a Jer. 22:14

2:15 b Is. 47:8

2:15 c Rev. 18:7

2:15 d Lam. 2:15

2:15 e Nah. 3:19

Zephaniah 3

3:3 a Ezek. 22:27

3:3 b Jer. 5:6; Hab. 1:8

3:4 c Hos. 9:7

3:4 d Ezek. 22:26; Mal. 2:7, 8

3:4 1 Or profaned

3:5 e Jer. 3:3

3:5 2 Lit. Morning by morning

3:7 f Jer. 8:6

3:7 g Gen. 6:12

3:7 3 They were eager

3:8 h Prov. 20:22; Mic. 7:7; Hab. 2:3

3:8 i Is. 66:18; Ezek. 38:14–23; Joel 3:2; Mic. 4:12; Matt. 25:32

3:8 j Zeph. 1:18

3:8 4 LXX, Syr. for witness; Tg. for the day of My revelation for judgment; Vg. for the day of My resurrection that is to come

3:9 k Is. 19:18; 57:19

3:9 5 Lit. lip

3:10 l Ps. 68:31; Is. 18:1; Acts 8:27

3:11 m Is. 2:12; 5:15; Matt. 3:9

3:12 n Is. 14:32; Zech. 13:8, 9

3:13 o Is. 10:20–22; (Mic. 4:7)

3:13 p Is. 60:21

3:13 q Zech. 8:3, 16; Rev. 14:5

3:13 r Ezek. 34:13–15, 28

3:14 s Is. 12:6

3:15 t (John 1:49)

3:15 u Ezek. 48:35; (Rev. 7:15)

3:15 6 So with Heb. mss., LXX, Bg.; MT, Vg. fear

3:16 v Is. 35:3, 4

3:16 w Job 4:3; Heb. 12:12

3:17 x Zeph. 3:5, 15

3:17 y Deut. 30:9; Is. 62:5; 65:19; Jer. 32:41

3:18 z Lam. 2:6

3:19 a (Ezek. 34:16; Mic. 4:6, 7)

3:20 b Is. 11:12; Ezek. 28:25; Amos 9:14

3:20 7 Lit. a name

Introduction to Haggai

Title

The prophecy bears the name of its author. Because his name means “festal one,” it is suggested that Haggai was born on a feast day. Haggai is the second shortest book in the OT (Obadiah is shorter) and is quoted by the NT once (cf. Heb. 12:26).

Author and Date

Little is known about Haggai apart from this short prophecy. He is mentioned briefly in Ezra 5:1 and 6:14, on both occasions in conjunction with the prophet Zechariah. The lists of refugees in Ezra mention nothing of Haggai; there are no indications of his parentage or tribal ancestry. Nor does history provide any record of his occupation. He is the only person in the OT with the name, although similar names occur (cf. Gen. 46:16; Num. 26:15; 2 Sam. 3:4; 1 Chr. 6:30). Furthermore, Hag. 2:3 may suggest that he too had seen the glory of Solomon’s temple before it was destroyed, making him at least 70 years of age when writing his prophecy.

There is no ambiguity or controversy about the date of the prophecy. The occasion of each of his 4 prophecies is clearly specified (1:1; 2:1; 2:10; 2:20), occurring within a 4 month span of time in the second year (ca. 520 B.C.) of Persian king Darius Hystaspes (ca. 521–486 B.C.). Haggai most likely had returned to Jerusalem from Babylon with Zerubbabel 18 years earlier in 538 B.C.

Background and Setting

In 538 B.C., as a result of the proclamation of Cyrus the Persian (cf. Ezra 1:1–4), Israel was allowed to return from Babylon to her homeland under the civil leadership of Zerubbabel and the spiritual guidance of Joshua the High-Priest (cf. Ezra 3:2). About 50,000 Jews returned. In 536 B.C., they began to rebuild the temple (cf. Ezra 3:1—4:5) but opposition from neighbors and indifference by the Jews caused the work to be abandoned (cf. Ezra 4:1–24). Sixteen years later Haggai and Zechariah were commissioned by the LORD to stir up the people to 1) not only rebuild the temple, but also to 2) reorder their spiritual priorities (cf. Ezra 5:1–6:22). As a result, the temple was completed 4 years later (ca. 516 B.C.; cf. Ezra 6:15).

Historical and Theological Themes

The primary theme is the rebuilding of God’s temple, which had been lying in ruins since its destruction by Nebuchadnezzar in 586 B.C. By means of 5 messages from the LORD, Haggai exhorted the people to renew their efforts to build the house of the LORD. He motivated them by noting that the drought and crop failures were caused by misplaced spiritual priorities (1:9–11).

But to Haggai, the rebuilding of the temple was not an end in itself. The temple represented God’s dwelling place, His manifest presence with His chosen people. The destruction of the temple by Nebuchadnezzar followed the departure of God’s dwelling glory (cf. Ezek. 8-11); to the prophet, the rebuilding of the temple invited the return of God’s presence to their midst. Using the historical situation as a springboard, Haggai reveled in the supreme glory of the ultimate messianic temple yet to come (2:7), encouraging them with the promise of even greater peace (2:9), prosperity (2:19), divine rulership (2:21, 22), and national blessing (2:23) during the Millennium.

Interpretive Challenges

The most prominent interpretive ambiguity within the prophecy is the phrase “the Desire of All Nations” (2:7). Although many translations exist, there are essentially only two interpretations. Pointing to “The silver is Mine, and the gold is Mine” (2:8), as well as to Is. 60:5 and Zech. 14:14, some contend that it refers to Jerusalem, to which the wealth of other nations will be brought during the Millennium (cf. Is. 60:11; 61:6). It seems preferable, however, to see a reference here to the Messiah, a Deliverer for whom all the nations ultimately long. Not only is this interpretation supported by the ancient rabbis and the early church, the mention of “glory” in the latter part of the verse suggests a personal reference to the Messiah (cf. Is. 40:5; 60:1; Luke 2:32).

Outline and Chronology

I. Rebuke for Disobedience 1:1-11

Year: 2

Month: 6

Day: 1

II. Remnant Responds and Rebuilds 1:12-15

Year: 2

Month: 6

Day: 24

III. Return of God’s Glory 2:1-9

Year: 2

Month: 7

Day: 21

IV. Religious Questions 2:10-19

Year: 2

Month: 9

Day: 24

V. Reign of the LORD 2:20-23

Year: 2

Month: 9

Day: 24

The Book of

HAGGAI

Haggai 1

The Command to Build God’s House

(Ezra 5:1)

1In athe second year of King Darius, in the sixth month, on the first day of the month, the word of the LORD came by bHaggai the prophet to cZerubbabel the son of Shealtiel, governor of Judah, and to dJoshua the son of eJehozadak, the high priest, saying,

2“Thus speaks the LORD of hosts, saying: ‘This people says, “The time has not come, the time that the LORD’s house should be built.” ’ ”

3Then the word of the LORD fcame by Haggai the prophet, saying,

4“Is it gtime for you yourselves to dwell in your paneled houses, and this 1temple to lie in ruins?”

5Now therefore, thus says the LORD of hosts: h“Consider your ways!

6“You have isown much, and bring in little;

You eat, but do not have enough;

You drink, but you are not filled with drink;

You clothe yourselves, but no one is warm;

And jhe who earns wages,

Earns wages to put into a bag with holes.”

7Thus says the LORD of hosts: “Consider your ways!

8“Go up to the kmountains and bring wood and build the 2temple, that I may take pleasure in it and be glorified,” says the LORD.

9l“You looked for much, but indeed it came to little; and when you brought it home, mI blew it away. Why?” says the LORD of hosts. “Because of My house that is in ruins, while every one of you runs to his own house.

10“Therefore nthe heavens above you withhold the dew, and the earth withholds its fruit.

11“For I ocalled for a drought on the land and the mountains, on the grain and the new wine and the oil, on whatever the ground brings forth, on men and livestock, and on pall the labor of your hands.”

The People’s Obedience

12qThen Zerubbabel the son of Shealtiel, and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him; and the people feared the presence of the LORD.

13Then Haggai, the LORD’s messenger, spoke the LORD’s message to the people, saying, r“I am with you, says the LORD.”

14So sthe LORD stirred up the spirit of Zerubbabel the son of Shealtiel, tgovernor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people; uand they came and worked on the house of the LORD of hosts, their God,

15on the twenty-fourth day of the sixth month, in the second year of King Darius. Zerubbabel

Haggai 2

The Coming Glory of God’s House

1In the seventh month, on the twenty-first of the month, the word of the LORD came 1by Haggai the prophet, saying:

2“Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remnant of the people, saying:

3a‘Who is left among you who saw this 2temple in its former glory? And how do you see it now? In comparison with it, bis this not in your eyes as nothing?

4‘Yet now cbe strong, Zerubbabel,’ says the LORD; ‘and be strong, Joshua, son of Jehozadak, the high priest; and be strong, all you people of the land,’ says the LORD, ‘and work; for I am with you,’ says the LORD of hosts.

5d‘According to the word that I covenanted with you when you came out of Egypt, so eMy Spirit remains among you; do not fear!’

6“For thus says the LORD of hosts: f‘Once more (it is a little while) gI will shake heaven and earth, the sea and dry land;

7‘and I will shake all nations, and they shall come to hthe 3Desire of All Nations, and I will fill this 4temple with iglory,’ says the LORD of hosts.

8‘The silver is Mine, and the gold is Mine,’ says the LORD of hosts.

9j‘The glory of this latter 5temple shall be greater than the former,’ says the LORD of hosts. ‘And in this place I will give kpeace,’ says the LORD of hosts.” The Temples of the Bible

The People Are Defiled

10On the twenty-fourth day of the ninth month, in the second year of Darius, the word of the LORD came by Haggai the prophet, saying,

11“Thus says the LORD of hosts: ‘Now, lask the priests concerning the law, saying,

12“If one carries holy meat in the fold of his garment, and with the edge he touches bread or stew, wine or oil, or any food, will it become holy?” ’ ” Then the priests answered and said, “No.”

13And Haggai said, “If one who is munclean because of a dead body touches any of these, will it be unclean?” So the priests answered and said, “It shall be unclean.”

14Then Haggai answered and said, n“ ‘So is this people, and so is this nation before Me,’ says the LORD, ‘and so is every work of their hands; and what they offer there is unclean.

Promised Blessing

15‘And now, carefully oconsider from this day forward: from before stone was laid upon stone in the temple of the LORD—

16‘since those days, pwhen one came to a heap of twenty ephahs, there were but ten; when one came to the wine vat to draw out fifty baths from the press, there were but twenty.

17q‘I struck you with blight and mildew and hail rin all the labors of your hands; syet you did not turn to Me,’ says the LORD.

18‘Consider now from this day forward, from the twenty-fourth day of the ninth month, from tthe day that the foundation of the LORD’s temple was laid—consider it:

19u‘Is the seed still in the barn? As yet the vine, the fig tree, the pomegranate, and the olive tree have not yielded fruit. But from this day I will vbless you.’ ”

Zerubbabel Chosen as a Signet

20And again the word of the LORD came to Haggai on the twenty-fourth day of the month, saying,

21“Speak to Zerubbabel, wgovernor of Judah, saying:

x‘I will shake heaven and earth.

22y I will overthrow the throne of kingdoms;

I will destroy the strength of the Gentile kingdoms.

z I will overthrow the chariots

And those who ride in them;

The horses and their riders shall come down,

Every one by the sword of his brother.

23‘In that day,’ says the LORD of hosts, ‘I will take you, Zerubbabel My servant, the son of Shealtiel,’ says the LORD, a‘and will make you like a signet ring; for bI have chosen you,’ says the LORD of hosts.”

Haggai Commentaries

Haggai 1

1:1–11 Discouraged by the opposition of her neighbors (Ezra 4:1–5, 24), the people had wrongly concluded that it was not yet time for them to rebuild the temple (v. 2). With a biting query, the LORD reminded them that it was not right for them to live in paneled houses while the temple lay in ruins (v. 4) and urged them to consider carefully the consequences of their indifference (vv. 5–11).

1:1 second year of King Darius. Not to be confused with Darius the Mede (cf. Dan. 5:31), Darius I (Hystaspes) became king of Persia in 521 B.C., having ascended to the throne after the death of Cambyses. As an officer of Cambyses and the great-grandson of Cyrus the Great’s brother, Darius retained the loyalty of the Persian army and thereby defeated other contenders for the throne. He reigned until his death in 486 B.C. sixth month…first day. The first day of the month of Elul corresponds to Aug. 29, 520 B.C. Zerubbabel. Zerubbabel was the grandson of Jehoiachin (Jeconiah in Matt. 1:12; cf. 1 Chr. 3:17, 19) and thus he was in the Davidic line. Though it is highly questionable if he is to be identified with Sheshbazzar (Ezra 1:8, 11; 5:14, 16), his role as civil leader (Ezra 2:2) and overseer of the temple rebuilding project (Zech. 4:6–10) is certain. He reestablished the Davidic throne, even though it will not again be occupied until the time of Messiah (cf. Pss. 2; 110). Joshua…the high priest. Spelled Jeshua in Ezra 3:2, Joshua was a descendant of Zadok (1 Chr. 6:15) and the religious leader of the exilic community that returned to Jerusalem. He reestablished the high-priestly line of Aaron though Eleazar. Jehozadak. One of Nebuchadnezzar’s captives (cf. 1 Chr. 6:15)

1:2 This people says. Haggai begins his message by quoting a popular expression of the people, saying it was not time to build the temple. Though propelled by the hostile opposition of their neighbors (Ezra 4:1–5, 24) and the lack of economic prosperity (cf. vv. 9–11), the roots of their reluctance lay ultimately in their selfish indifference to the Lord. God’s displeasure is noted in His reference to them as “This people” and not “My people.” They wanted their wealth for themselves, not a temple.

1:4 temple…ruins. Cf. Ezra 3:1–13 for the start of the second temple. Selfish indulgence, revealed by the prophet’s rhetorical query, demonstrated their hypocrisy and misplaced priorities. Walls and ceilings overlaid with cedar were common in wealthy residences (cf. 1 Kin. 7:3, 7; Jer. 22:14).

1:6 Using 5 pairs of poetic contrasts, each concluding essentially the same thing, Haggai painted a vivid picture of their economic and social distress. Their selfish lack of concern for God’s house had only caused them more hardship (cf. Matt. 6:33). This was Solomon’s message in Ecclesiastes, restated, “All is vanity.”

1:8 Go up…bring wood…build. Three imperatives give the remedy for their trouble. The long captivity of 70 years had let the forests grow so there was ample wood. They were to use it to rebuild the house of the LORD, and therein He would be glorified. By putting God first, He would then be honored in their worship and they would be blessed in the secondary matters of life. Compare this pitiful project (Ezra 3:12; Hag. 2:3) to the opulence of Solomon’s first temple (cf. 1 Chr. 28, 29; 2 Chr. 2–6).

1:9 runs to his own house. Because the Jews were zealous to pursue their own interests, the prophet drew a contrast between the one who eagerly ran to care for “his own house,” while disregarding God’s house (“My house”).

1:10, 11 Economic catastrophe, resulting from God’s withholding of the summer dew, was the price for their disobedience (cf. Deut. 7:13). Grain, wine, and oil were the primary crops of the land. Cattle, also, languished because of the absence of spiritual health (cf. Joel 1:18–20).

1:12–15 Haggai’s second message came 23 days after the first one (v. 15), around Sep. 21, 520 B.C. The LORD’s call to “Consider your ways” (vv. 5, 7) caused the people to respond in repentance and obedience (v. 12). This new message “I am with you” further stirred the Jews to action (vv. 13, 14).

1:12, 14 the remnant of the people. The exiles who returned from Babylon took the message to heart. Realizing that the words of the prophet were from the LORD, they “obeyed” and “feared,” knowing that God was present.

1:13 I am with you. Oppressed by hostilities from without and famine from within, the LORD responded to their genuine repentance and obedience, assuring them of His presence with them. This should have evoked a memory of God’s Word to Joshua and the returning people centuries before (cf. Josh. 1:5).

1:14 stirred up the spirit. The LORD energized the leaders and the people through His Word to carry on the work of rebuilding the temple. God had sovereignly moved in the heart of Cyrus 16 years earlier (cf. 2 Chr. 36:22, 23; Ezra 1:1–3). The people’s response of repentance and obedience allowed God’s Spirit to energize them for the task.

Hag. 1:15

Zerubbabel

Haggai 2

2:1–9 With building operations in full swing, the LORD gave a strong message of encouragement, especially to the elderly among them who had seen Solomon’s temple. Though the temple of Solomon was of greater magnificence, the LORD urged the people to be courageous, assuring them of His presence (v. 4), His faithfulness to His covenant promises (v. 5), and promises of a greater, more glorious temple in the future (vv. 6–9).

2:1 seventh month…twenty-first. This day in the month of Tishri corresponds to Oct. 17, 520 B.C. Leviticus 23:39–44 indicates that this was the final day of the Feast of Tabernacles, a feast to celebrate God’s provision for Israel during her 40 years of wilderness wanderings and give thanks for a bountiful harvest. On this occasion the LORD gave Haggai the third message.

2:2 The first message was directed toward the leaders, Zerubbabel and Joshua (see notes on 1:1). Here the prophet includes the remainder of the exiles who returned from Babylon.

2:3 you who saw. Some remained, perhaps even Haggai, who had seen the temple of Solomon before its destruction (cf. Ezra 3:12, 13). With 3 rhetorical questions, the LORD through His prophet Haggai drew attention to the fact that this temple was inferior to Solomon’s temple (cf. Ezra 3:8–13), which caused many to be discouraged by its lack of splendor.

2:4 be strong. To counteract the discouragement, the Lord repeated the command to “be strong” and to “work,” assuring them of God’s presence. This was the second reminder from the LORD, “I am with you” (cf. 1:13).

2:5 Spoken at the close of the feast commemorating God’s provision during the wilderness wanderings, His covenant commitment and the promise that His Spirit would be with them as “when you came out of Egypt” would be most reassuring (ca. 1445 B.C.). He had not forgotten them over the last 9 centuries (Ex. 33:14). My Spirit. The third Person of the Triune Godhead (cf. Num. 11:16, 17).

2:6, 7 I will shake. The shaking of the cosmic bodies and the nations goes beyond the historical removal of kingdoms and the establishment of others, such as the defeat of Persia by Greece (Dan. 7). Rather, the text looks to the cataclysm in the universe described in Rev. 6–19, the subjugation of the nations by the Messiah, and the setting up of His kingdom which will never be destroyed (cf. Dan. 2:44; 7:27; Zech. 14:16–21; Matt. 25:32; Luke 21:26; Heb. 12:26; Rev. 19:19–21).

2:7 Desire of All Nations. See Introduction: Interpretive Challenges. While some view the phrase as referring to Jerusalem (e.g., Ezra 6:3–9), it seems preferable to see a reference here to the Messiah, the Deliverer for whom all the nations ultimately long. I will fill this temple with glory. There is no Scripture to indicate that God’s glory ever did come to Zerubbabel’s temple, as the first temple was filled with the Shekinah glory (cf. 1 Kin. 8:10, 11; 2 Chr. 5:13, 14). However, His glory will fill the millennial temple (Ezek. 43:5). This glorification cannot refer to Christ’s physical presence in Herod’s temple, for the events of vv. 6–9 cannot be accounted for historically. The context speaks of the establishment of His earthly, Davidic, millennial kingdom and His presence in the temple during that kingdom.

2:8 silver…gold. Economically destitute, the people were reassured that He is the possessor of all things (cf. Ps. 50:12).

2:9 this latter temple. The Jews viewed the temple in Jerusalem as one temple existing in different forms at different times. The rebuilt temple was considered a continuation of Solomon’s temple (cf. v. 3). However, the eschatological glory of the millennial temple, i.e., the latter temple, will far surpass even the grandeur of Solomon’s temple (the former temple). Cf. Ezek. 40–48 for the detailed description of the millennial temple. I will give peace. This peace is not limited to that peace which He gives to believers (e.g., Rom. 5:1), but looks ahead to that ultimate peace when He returns to rule as the Prince of Peace upon the throne of David in Jerusalem (Is. 9:6, 7; Zech. 6:13; Acts 2:30).

Hag. 2:9

The Temples of the Bible

Identification: The Tabernacle (mobile Temple)

Date: about 1444 B.C.

Description: Detailed plan received by Moses from the Lord
Constructed by divinely appointed artisans
Desecrated by Nadab and Abihu

References: Ex. 25-30; 35:30-40:38; Lev. 10:1-7

Identification: Solomon’s Temple

Date: 966-586 B.C.

Description: Planned by David
Constructed by Solomon
Destroyed by Nebuchadnezzar

References: 2 Sam. 7:1-29; 1 Kin. 8:1-66; Jer. 32:28-44

Identification: Zerubbabel’s Temple

Date: 516-169 B.C.

Description: Envisioned by Zerubbabel
Constructed by Zerubbabel and the elders of the Jews
Desecrated by Antiochus Epiphanes

References: Ezra 3:1-8; 4:1-14; 6:1-22

Identification: Herod’s Temple

Date: 19 B.C.-A.D. 70

Description: Zerubbabel’s temple restored by Herod the Great
Destroyed by the Romans

References: Mark 13:2, 14-23; Luke 1:11-20; 2:22-38; 2:42-51; 4:21-24; Acts 21:27-33

Identification: The Present Temple

Date: Present Age

Description: Found in the heart of the believer
The body of the believer is the Lord’s only temple until the Messiah returns

References: 1 Cor. 6:19, 20; 2 Cor. 6:16-18

Identification: The Temple of Revelation 11

Date: Tribulation Period

Description: To be constructed during the Tribulation by the Antichrist
To be desecrated and destroyed

References: Dan. 9:2; Matt. 24:15; 2 Thess. 2:4; Rev. 17:18

Identification: Ezekiel’s (Millennial) Temple

Date: Millennium

Description: Envisioned by the prophet Ezekiel
To be built by the Messiah during His millennial reign

References: Ezek. 40:1-42:20; Zech. 6:12, 13

Identification: The Eternal Temple of His Presence

Date: The Eternal Kingdom

Description: The greatest temple of all
(“The Lord God Almighty and the Lamb are its temple”)
A spiritual temple

References: Rev. 21:22; 22:1-21

The temple (Gr. hieron) is a place of worship, a sacred or holy space built primarily for the national worship of God.

©1993 by Thomas Nelson, Inc.

2:10–19 The fourth message of Haggai occurred 2 months after the third, on the 24th day of the month of Chislev, corresponding to Dec. 18, 520 B.C. Only one month earlier, Zechariah began his prophetic ministry (Zech. 1:1). The message sought to demonstrate that while their disobedience caused God’s blessings to be withheld, their obedience would cause His blessings to be released.

2:11–14 To provide an analogy or object lesson for the people, two questions were asked of the priests relative to ceremonial law. The first question was intended to show that ceremonial cleanness cannot be transferred (v. 12), while the second question showed that ceremonial uncleanness can be transferred (v. 13). Haggai then applied the lesson (v. 14). Even though the people had been bringing their offerings while neglecting the rebuilding of the temple, their offerings had not been acceptable. Their sin had caused their sacrifices to be contaminated and ineffectual. And their good works, their offerings, could not transmit cleanness. In other words, sin is contagious, righteousness is not (cf. 1 Sam. 15:22; Hos. 6:6).

2:15–18 The LORD called the people to again consider their situation prior to the resumption of the temple building. In those days, the farmer found less than expected (cf. 1:6, 9–11).

2:16 ephahs…baths. Four to 6 gal., respectively. Between 50 to 60 percent of the expected harvest had been lost.

2:19 But from this day I will bless you. As a result of their obedience, God promised to bless them from that day forth (cf. v. 10).

2:20–23 The fifth message to Zerubbabel the governor of Judah (v. 20) came on the same day as the fourth, and he returned to the theme of vv. 6–9 and the millennial reign of the Messiah. Once again, it depicted the overthrow of the kingdoms of the world and the establishment of the messianic kingdom (cf. Dan. 2:44; 7:27). As the events predicted did not transpire historically, the promise pertains to the royal line through whom the Messiah would come. It looked to the ultimate day when Messiah reigns on earth (cf. Ps. 2; Rev. 19, 20).

2:23 In that day. The day of Messiah’s triumph (cf. Zech. 12–14). My servant. A distinctly Davidic and messianic title (cf. 2 Sam. 3:18; 1 Kin. 11:34; Is. 42:1–9; Ezek. 37:24, 25). signet ring. The signet ring was a symbol of honor, authority, and power (cf. Song 8:6). It corresponded to a king’s scepter which was used to seal letters and decrees (cf. 1 Kin. 21:8; Esth. 8:8; Dan. 6:17). Zerubbabel, as God’s signet ring, stands as the official representative of the Davidic dynasty and represents the resumption of the messianic line interrupted by the Exile. Just as Pharaoh gave Joseph his signet ring and made him second in the kingdom (Gen. 41:41–43), so God will do for the Davidic line of kings. The pre-Exilic signet of Jehoiachin was removed by God (Jer. 22:24) and renewed here in his grandson, Zerubbabel, who reestablished the Davidic line of kings, which would culminate in the millennial reign of Christ. See note on Ezra 2:2.

Haggai 1

1:1 a Ezra 4:24; Hag. 2:10; Zech. 1:1, 7

1:1 b Ezra 5:1; 6:14

1:1 c 1 Chr. 3:19; Ezra 2:2; Neh. 7:7; Zech. 4:6; Matt. 1:12, 13

1:1 d Ezra 5:2, 3; Zech. 6:11

1:1 e 1 Chr. 6:15

1:3 f Ezra 5:1

1:4 g 2 Sam. 7:2

1:4 1 Lit. house

1:5 h Lam. 3:40

1:6 i Deut. 28:38–40; Hos. 8:7; Hag. 1:9, 10; 2:16, 17

1:6 j Zech. 8:10

1:8 k Ezra 3:7

1:8 2 Lit. house

1:9 l Hag. 2:16

1:9 m Hag. 2:17

1:10 n Lev. 26:19; Deut. 28:23; 1 Kin. 8:35; Joel 1:18–20

1:11 o 1 Kin. 17:1; 2 Kin. 8:1

1:11 p Hag. 2:17

1:12 q Ezra 5:2

1:13 r (Matt. 28:20; Rom. 8:31)

1:14 s 2 Chr. 36:22; Ezra 1:1

1:14 t Hag. 2:21

1:14 u Ezra 5:2, 8; Neh. 4:6

Haggai 2

2:1 1 Lit. by the hand of

2:3 a Ezra 3:12, 13

2:3 b Zech. 4:10

2:3 2 Lit. house

2:4 c Deut. 31:23; 1 Chr. 22:13; 28:20; Zech. 8:9; Eph. 6:10

2:5 d Ex. 29:45, 46

2:5 e (Neh. 9:20); Is. 63:11, 14

2:6 f Heb. 12:26

2:6 g (Joel 3:16)

2:7 h Gen. 49:10; Mal. 3:1

2:7 i 1 Kin. 8:11; Is. 60:7; Zech. 2:5

2:7 3 Or desire of all nations

2:7 4 Lit. house

2:9 j (John 1:14)

2:9 k Ps. 85:8, 9; Luke 2:14; (Eph. 2:14)

2:9 5 Lit. house

2:11 l Lev. 10:10, 11; Deut. 33:10; Mal. 2:7

2:13 m Lev. 22:4–6; Num. 19:11, 22

2:14 n (Titus 1:15)

2:15 o Hag. 1:5, 7; 2:18

2:16 p Hag. 1:6, 9; Zech. 8:10

2:17 q Deut. 28:22; 1 Kin. 8:37; Amos 4:9

2:17 r Hag. 1:11

2:17 s Jer. 5:3; Amos 4:6–11

2:18 t Ezra 5:1, 2, 16; Zech. 8:9

2:19 u Zech. 8:12

2:19 v Ps. 128:1–6; Jer. 31:12, 14; (Mal. 3:10)

2:21 w Ezra 5:2; Hag. 1:1, 14; Zech. 4:6–10

2:21 x Hag. 2:6, 7; (Heb. 12:26, 27)

2:22 y (Dan. 2:44; Rev. 19:11–21)

2:22 z Ps. 46:9; Ezek. 39:20; Mic. 5:10; Zech. 9:10

2:23 a Song 8:6; Jer. 22:24

2:23 b Is. 42:1; 43:10

Introduction to Zechariah

Title

The universal tradition of both Jews and Christians endorses the prophet Zechariah as author. His name, common to more than 29 OT men, means “The LORD remembers.” This book is second only to Isaiah in the breadth of the prophets’ writings about Messiah.

Author and Date

Like Jeremiah and Ezekiel, Zechariah was also a priest (Neh. 12:12–16). According to tradition, he was a member of the Great Synagogue, a council of 120 originated by Nehemiah and presided over by Ezra. This council later developed into the ruling elders of the nation, called the Sanhedrin. He was born in Babylon and joined his grandfather, Iddo, in the group of exiles who first returned to Jerusalem under the leadership of Zerubbabel and Joshua the High-Priest (cf. Neh. 12:4). Because he is occasionally mentioned as the son of his grandfather (cf. Ezra 5:1; 6:14; Neh. 12:16), it is thought that his father, Berechiah, died at an early age before he could succeed his father into the priesthood.

Zechariah’s opening words are dated from 520 B.C., the second year of Darius I (cf. 1:1). The Persian emperor Cyrus had died and was succeeded by Cambyses (ca. 530–521 B.C.) who conquered Egypt. He had no son, he killed himself, and Darius rose to the throne by quelling a revolution. He was a contemporary of Haggai, and began his prophesying 2 months after him (cf. Haggai Introduction). He is called a young man in 2:4, suggesting that Zechariah was younger than Haggai. The length of his ministry is uncertain; the last dated prophecy (7:1) came approximately two years after the first, making them identical in time with Haggai’s prophecy (520–518 B.C.). Chapters 9–14 are generally thought to come from a later period of his ministry. Differences in style and references to Greece indicate a date of ca. 480–470 B.C., after Darius I (ca. 521–486 B.C.) and during Xerxes’ reign (ca. 486–464 B.C.), the king who made Esther queen of Persia. According to Matt. 23:35, he was murdered between the temple and the altar, a fate similar to an earlier Zechariah (cf. 2 Chr. 24:20, 21), who had been stoned to death.

Background and Setting

The historical background and setting of Zechariah are the same as that of his contemporary, Haggai (cf. Haggai Introduction). In 538 B.C., Cyrus the Persian freed the captives from Israel to resettle their homeland (cf. Ezra 1:1–4) and about 50,000 returned from Babylon. They immediately began to rebuild the temple (cf. Ezra 3:1—4:5), but opposition from neighbors, followed by indifference from within, caused the work to be abandoned (cf. Ezra 4:24). Sixteen years later (cf. Ezra 5:1, 2), Zechariah and Haggai were commissioned by the LORD to stir up the people to rebuild the temple. As a result, the temple was completed 4 years later in 516 B.C. (Ezra 6:15).

Historical and Theological Themes

Zechariah joined Haggai in rousing the people from their indifference, challenging them to resume the building of the temple. Haggai’s primary purpose was to rebuild the temple; his preaching has a tone of rebuke for the people’s indifference, sin, and lack of trust in God. He was used to start the revival, while Zechariah was used to keep it going strong with a more positive emphasis, calling the people to repentance and reassuring them regarding future blessings. Zechariah sought to encourage the people to build the temple in view of the promise that someday Messiah would come to inhabit it. The people were not just building for the present, but with the future hope of Messiah in mind. He encouraged the people, still downtrodden by the Gentile powers (1:8-12), with the reality that the LORD remembers His covenant promises to them and that He would restore and bless them. Thus the name of the book (which means “The LORD remembers”) contains in seed form the theme of the prophecy.

This “apocalypse of the OT” as it is often called, relates both to Zechariah’s immediate audience as well as to the future. This is borne out in the structure of the prophecy itself, since in each of the 3 major sections (chaps. 1–6, 7, 8, 9–14), the prophet begins historically and then moves forward to the time of the Second Advent, when Messiah returns to His temple to set up His earthly kingdom. The prophet reminded the people that Messiah had both an immediate and long-term commitment to His people. Thus the prophet’s words were “good and comforting” (1:13), both to the exiles of Zechariah’s day as well as to the remnant of God’s chosen people in that future day.

This book is the most messianic, apocalyptic, and eschatological in the OT. Primarily, it is a prophecy about Jesus Christ, focusing on His coming glory as a means to comfort Israel (cf. 1:13, 17). While the book is filled with visions, prophecies, signs, celestial visitors, and the voice of God, it is also practical, dealing with issues like repentance, divine care, salvation, and holy living. Prophecy was soon to be silent for more than 400 years until John the Baptist, so God used Zechariah to bring a rich, abundant outburst of promise for the future to sustain the faithful remnant through those silent years.

Interpretive Challenges

While there are numerous challenges to the reader, two passages within the prophecy present notable interpretive difficulty. In 11:8, the Good Shepherd “dismissed the three shepherds in one month.” The presence of the definite article points to familiarity, so that the Jews would have understood the identity of these shepherds without further reference. It is not so easy for modern readers to understand. Numerous alternatives concerning their identity have been suggested. One of the oldest, and probably the correct, view identifies them as three orders of leaders: the priests, elders, and scribes of Israel. During His earthly ministry, Jesus also confronted the hypocrisy of Israel’s religious leaders (cf. Matt. 23), disowning them with scathing denunciations, followed by destruction of the whole nation in A.D. 70. Since His coming, the Jewish people have had no other prophet, priest, or king.

Considerable discussion also surrounds the identity of the individual who possessed “wounds between your arms” (13:6). Some have identified him with Christ, the wounds supposedly referring to His crucifixion. But Christ could neither have denied that He was a prophet, nor could He have claimed that He was a farmer, or that He was wounded in the house of His friends. Obviously, it is a reference to a false prophet (cf. vv. 4, 5) who was wounded in his idolatrous worship. The zeal for the LORD will be so great in the kingdom of Messiah that idolaters will make every attempt to hide their true identity, but their scars will be the telltale evidence of their iniquity.

Outline

I. Call to Repentance (1:1-6)

II. Eight Night Visions of Zechariah (1:7-6:15)

A. Man Among the Myrtle Trees (1:7-17)

B. Four Horns and Four Craftsmen (1:18-21)

C. Man with Measuring Line (2:1-13)

D. Cleansing of High-Priest (3:1-10)

E. Gold Lampstand and Two Olive Trees (4:1-14)

F. Flying Scroll (5:1-4)

G. Woman in Basket (5:5-11)

H. Four Chariots (6:1-8)

I. Appendix: Coronation of Joshua the High-Priest (6:9-15)

III. Four Messages of Zechariah (7:1-8:23)

A. Question about Fasting (7:1-3)

B. Four Responses (7:4-8:23)

1. Rebuke for wrong motives (7:4–7)

2. Repentance required (7:8–14)

3. Restoration of favor (8:1–17)

4. Fasts become feasts (8:18–23)

IV. Two Burdens of Zechariah (9:1-14:21)

A. Messiah’s Rejection at First Advent (9:1-11:17)

B. Messiah’s Acceptance at Second Advent (12:1-14:21)

The Book of

ZECHARIAH

Zechariah 1

A Call to Repentance

1In the eighth month aof the second year of Darius, the word of the LORD came bto Zechariah the son of Berechiah, the son of cIddo the prophet, saying,

2“The LORD has been very angry with your fathers.

3“Therefore say to them, ‘Thus says the LORD of hosts: “Return dto Me,” says the LORD of hosts, “and I will return to you,” says the LORD of hosts.

4“Do not be like your fathers, eto whom the former prophets preached, saying, ‘Thus says the LORD of hosts: f“Turn now from your evil ways and your evil deeds.” ’ But they did not hear nor heed Me,” says the LORD.

5“Your fathers, where are they?

And the prophets, do they live forever?

6Yet surely gMy words and My statutes,

Which I commanded My servants the prophets,

Did they not overtake your fathers?

“So they returned and said:

h‘Just as the LORD of hosts determined to do to us,

According to our ways and according to our deeds,

So He has dealt with us.’ ” ’ ”

Vision of the Horses

7On the twenty-fourth day of the eleventh month, which is the month Shebat, in the second year of Darius, the word of the LORD came to Zechariah the son of Berechiah, the son of Iddo the prophet:

8I saw by night, and behold, ia man riding on a red horse, and it stood among the myrtle trees in the hollow; and behind him were jhorses: red, sorrel, and white.

9Then I said, k“My lord, what are these?” So the angel who talked with me said to me, “I will show you what they are.”

10And the man who stood among the myrtle trees answered and said, l“These are the ones whom the LORD has sent to walk to and fro throughout the earth.”

11mSo they answered the Angel of the LORD, who stood among the myrtle trees, and said, “We have walked to and fro throughout the earth, and behold, all the earth is 1resting quietly.”

The LORD Will Comfort Zion

12Then the Angel of the LORD answered and said, “O LORD of hosts, nhow long will You not have mercy on Jerusalem and on the cities of Judah, against which You were angry othese seventy years?”

13And the LORD answered the angel who talked to me, with pgood and comforting words.

14So the angel who spoke with me said to me, 2“Proclaim, saying, ‘Thus says the LORD of hosts:

“I am qzealous3 for Jerusalem

And for Zion with great 4zeal.

15I am exceedingly angry with the nations at ease;

For rI was a little angry,

And they helped—but with evil intent.”

16‘Therefore thus says the LORD:

s“I am returning to Jerusalem with mercy;

My thouse ushall be built in it,” says the LORD of hosts,

“And va surveyor’s line shall be stretched out over Jerusalem.” ’

17“Again proclaim, saying, ‘Thus says the LORD of hosts:

“My cities shall again 5spread out through prosperity;

w The LORD will again comfort Zion,

And xwill again choose Jerusalem.” ’ ”

Vision of the Horns

18Then I raised my eyes and looked, and there were four yhorns.

19And I said to the angel who talked with me, “What are these?” So he answered me, z“These are the 6horns that have scattered Judah, Israel, and Jerusalem.”

20Then the LORD showed me four craftsmen.

21And I said, “What are these coming to do?” So he said, “These are the ahorns that scattered Judah, so that no one could lift up his head; but 7the craftsmen are coming to terrify them, to cast out the horns of the nations that blifted up their horn against the land of Judah to scatter it.”

Zechariah 2

Vision of the Measuring Line

1Then I raised my eyes and looked, and behold, aa man with a measuring line in his hand.

2So I said, “Where are you going?” And he said to me, b“To measure Jerusalem, to see what is its width and what is its length.”

3And there was the angel who talked with me, going out; and another angel was coming out to meet him,

4who said to him, “Run, speak to this young man, saying: c‘Jerusalem shall be inhabited as towns without walls, because of the multitude of men and livestock in it.

5‘For I,’ says the LORD, ‘will be da wall of fire all around her, eand I will be the glory in her midst.’ ”

Future Joy of Zion and Many Nations

6“Up, up! Flee ffrom the land of the north,” says the LORD; “for I have gspread you abroad like the four winds of heaven,” says the LORD.

7“Up, Zion! hEscape, you who dwell with the daughter of Babylon.”

8For thus says the LORD of hosts: “He sent Me after glory, to the nations which plunder you; for he who itouches you touches the 1apple of His eye.

9“For surely I will jshake My hand against them, and they shall become 2spoil for their servants. Then kyou will know that the LORD of hosts has sent Me.

10l“Sing and rejoice, O daughter of Zion! For behold, I am coming and I mwill dwell in your midst,” says the LORD.

11n“Many nations shall be joined to the LORD oin that day, and they shall become pMy people. And I will dwell in your midst. Then qyou will know that the LORD of hosts has sent Me to you.

12“And the LORD will rtake possession of Judah as His inheritance in the Holy Land, and will again choose Jerusalem.

13s“Be silent, all flesh, before the LORD, for He is aroused tfrom His holy habitation!”

Zechariah 3

Vision of the High Priest

1Then he showed me aJoshua the high priest standing before the Angel of the LORD, and bSatan1 standing at his right hand to oppose him.

2And the LORD said to Satan, c“The LORD rebuke you, Satan! The LORD who dhas chosen Jerusalem rebuke you! eIs this not a brand plucked from the fire?”

3Now Joshua was clothed with ffilthy garments, and was standing before the Angel.

4Then He answered and spoke to those who stood before Him, saying, “Take away the filthy garments from him.” And to him He said, “See, I have removed your iniquity from you, gand I will clothe you with rich robes.”

5And I said, “Let them put a clean hturban on his head.” So they put a clean turban on his head, and they put the clothes on him. And the Angel of the LORD stood by.

The Coming Branch

6Then the Angel of the LORD admonished Joshua, saying,

7“Thus says the LORD of hosts:

‘If you will walk in My ways,

And if you will ikeep My command,

Then you shall also jjudge My house,

And likewise have charge of My courts;

I will give you places to walk

Among these who kstand here.

8‘Hear, O Joshua, the high priest,

You and your companions who sit before you,

For they are la2 wondrous sign;

For behold, I am bringing forth mMy Servant the nBRANCH.

9For behold, the stone

That I have laid before Joshua:

o Upon the stone are pseven eyes.

Behold, I will engrave its inscription,’

Says the LORD of hosts,

‘And qI will remove the iniquity of that land in one day.

10r In that day,’ says the LORD of hosts,

‘Everyone will invite his neighbor

s Under his vine and under his fig tree.’ ”

Zechariah 4

Vision of the Lampstand and Olive Trees

1Now athe angel who talked with me came back and wakened me, bas a man who is wakened out of his sleep.

2And he said to me, “What do you see?” So I said, “I am looking, and there is ca lampstand of solid gold with a bowl on top of it, dand on the stand seven lamps with seven pipes to the seven lamps.

3e“Two olive trees are by it, one at the right of the bowl and the other at its left.”

4So I answered and spoke to the angel who talked with me, saying, “What are these, my lord?”

5Then the angel who talked with me answered and said to me, “Do you not know what these are?” And I said, “No, my lord.”

6So he answered and said to me:

“This is the word of the LORD to fZerubbabel:

g‘Not by might nor by power, but by My Spirit,’

Says the LORD of hosts.

7‘Who are you, hO great mountain?

Before Zerubbabel you shall become a plain!

And he shall bring forth ithe capstone

j With shouts of “Grace, grace to it!” ’ ”

8Moreover the word of the LORD came to me, saying:

9“The hands of Zerubbabel

k Have laid the foundation of this 1temple;

His hands lshall also finish it.

Then myou will know

That the nLORD of hosts has sent Me to you.

10For who has despised the day of osmall things?

For these seven rejoice to see

The 2plumb line in the hand of Zerubbabel.

p They are the eyes of the LORD,

Which scan to and fro throughout the whole earth.”

11Then I answered and said to him, “What are these qtwo olive trees—at the right of the lampstand and at its left?”

12And I further answered and said to him, “What are these two olive branches that drip 3into the receptacles of the two gold pipes from which the golden oil drains?”

13Then he answered me and said, “Do you not know what these are?” And I said, “No, my lord.”

14So he said, r“These are the two 4anointed ones, swho stand beside the Lord of the whole earth.”

Zechariah 5

Vision of the Flying Scroll

1Then I turned and raised my eyes, and saw there a flying ascroll.

2And he said to me, “What do you see?” So I answered, “I see a flying scroll. Its length is twenty cubits and its width ten cubits.”

3Then he said to me, “This is the bcurse that goes out over the face of the whole earth: ‘Every thief shall be expelled,’ according to this side of the scroll; and, ‘Every perjurer shall be expelled,’ according to that side of it.”

4“I will send out the curse,” says the LORD of hosts;

“It shall enter the house of the cthief

And the house of dthe one who swears falsely by My name.

It shall remain in the midst of his house

And consume eit, with its timber and stones.”

Vision of the Woman in a Basket

5Then the angel who talked with me came out and said to me, “Lift your eyes now, and see what this is that goes forth.”

6So I asked, “What is it?” And he said, “It is a 1basket that is going forth.” He also said, “This is their resemblance throughout the earth:

7“Here is a lead disc lifted up, and this is a woman sitting inside the basket”;

8then he said, “This is Wickedness!” And he thrust her down into the basket, and threw the lead 2cover over its mouth.

9Then I raised my eyes and looked, and there were two women, coming with the wind in their wings; for they had wings like the wings of a fstork, and they lifted up the basket between earth and heaven.

10So I said to the gangel who talked with me, “Where are they carrying the basket?”

11And he said to me, “To hbuild a house for it in ithe land of 3Shinar; when it is ready, the basket will be set there on its base.”

Zechariah 6

Vision of the Four Chariots

1Then I turned and raised my eyes and looked, and behold, four chariots were coming from between two mountains, and the mountains were mountains of bronze.

2With the first chariot were ared horses, with the second chariot bblack horses,

3with the third chariot white horses, and with the fourth chariot dappled horses—strong steeds.

4Then I answered cand said to the angel who talked with me, “What are these, my lord?”

5And the angel answered and said to me, d“These are four spirits of heaven, who go out from their estation before the Lord of all the earth.

61“The one with the black horses is going to fthe north country, the white are going after them, and the dappled are going toward the south country.”

7Then the strong steeds went out, eager to go, that they might gwalk to and fro throughout the earth. And He said, “Go, walk to and fro throughout the earth.” So they walked to and fro throughout the earth.

8And He called to me, and spoke to me, saying, “See, those who go toward the north country have given rest to My hSpirit in the north country.”

The Command to Crown Joshua

9Then the word of the LORD came to me, saying:

10“Receive the gift from the captives—from Heldai, Tobijah, and Jedaiah, who have come from Babylon—and go the same day and enter the house of Josiah the son of Zephaniah.

11“Take the silver and gold, make ian2 elaborate crown, and set it on the head of jJoshua the son of Jehozadak, the high priest.

12“Then speak to him, saying, ‘Thus says the LORD of hosts, saying:

“Behold, kthe Man whose name is the lBRANCH!

From His place He shall 3branch out,

m And He shall build the temple of the LORD; Other Names for Jerusalem

13Yes, He shall build the temple of the LORD.

He nshall bear the glory,

And shall sit and rule on His throne;

So oHe shall be a priest on His throne,

And the counsel of peace shall be between 4them both.” ’

14“Now the 5elaborate crown shall be pfor a memorial in the temple of the LORD 6for Helem, Tobijah, Jedaiah, and Hen the son of Zephaniah.

15“Even qthose from afar shall come and build the temple of the LORD. Then you shall know that the LORD of hosts has sent Me to you. And this shall come to pass if you diligently obey the voice of the LORD your God.”

Zechariah 7

Obedience Better than Fasting

1Now in the fourth year of King Darius it came to pass that the word of the LORD came to Zechariah, on the fourth day of the ninth month, Chislev,

2when 1the people sent 2Sherezer, with Regem-Melech and his men, to 3the house of God, 4to pray before the LORD,

3and to aask the priests who were in the house of the LORD of hosts, and the prophets, saying, “Should I weep in bthe fifth month and 5fast as I have done for so many years?”

4Then the word of the LORD of hosts came to me, saying,

5“Say to all the people of the land, and to the priests: ‘When you cfasted and mourned in the fifth dand seventh months eduring those seventy years, did you really fast ffor Me—for Me?

6g‘When you eat and when you drink, do you not eat and drink for yourselves?

7‘Should you not have obeyed the words which the LORD proclaimed through the hformer prophets when Jerusalem and the cities around it were inhabited and prosperous, and ithe 6South and the Lowland were inhabited?’ ”

Disobedience Resulted in Captivity

8Then the word of the LORD came to Zechariah, saying,

9“Thus says the LORD of hosts:

j‘Execute true justice,

Show 7mercy and compassion

Everyone to his brother.

10k Do not oppress the widow or the fatherless,

The alien or the poor.

l Let none of you plan evil in his heart

Against his brother.’

11“But they refused to heed, mshrugged8 their shoulders, and nstopped9 their ears so that they could not hear.

12“Yes, they made their ohearts like flint, prefusing to hear the law and the words which the LORD of hosts had sent by His Spirit through the former prophets. qThus great wrath came from the LORD of hosts.

13“Therefore it happened, that just as He proclaimed and they would not hear, so rthey called out and I would not listen,” says the LORD of hosts.

14“But sI scattered them with a whirlwind among all the nations which they had not known. Thus the land became desolate after them, so that no one passed through or returned; for they made the pleasant land desolate.”

Zechariah 8

Jerusalem, Holy City of the Future

1Again the word of the LORD of hosts came, saying,

2“Thus says the LORD of hosts:

a‘I am 1zealous for Zion with great 2zeal;

With great 3fervor I am zealous for her.’

3“Thus says the LORD:

b‘I will return to Zion,

And cdwell in the midst of Jerusalem.

Jerusalem dshall be called the City of Truth,

e The Mountain of the LORD of hosts,

f The Holy Mountain.’

4“Thus says the LORD of hosts:

g‘Old men and old women shall again sit

In the streets of Jerusalem,

Each one with his staff in his hand

Because of 4great age.

5The streets of the city

Shall be hfull of boys and girls

Playing in its streets.’

6“Thus says the LORD of hosts:

‘If it is 5marvelous in the eyes of the remnant of this people in these days,

i Will it also be marvelous in My eyes?’

Says the LORD of hosts.

7“Thus says the LORD of hosts:

‘Behold, jI will save My people from the land of the 6east

And from the land of the 7west;

8I will kbring them back,

And they shall dwell in the midst of Jerusalem.

l They shall be My people

And I will be their God,

m In truth and righteousness.’

9“Thus says the LORD of hosts:

n‘Let your hands be strong,

You who have been hearing in these days

These words by the mouth of othe prophets,

Who spoke in pthe day the foundation was laid

For the house of the LORD of hosts,

That the temple might be built.

10For before these days

There were no qwages for man nor any hire for beast;

There was no peace from the enemy for whoever went out or came in;

For I set all men, everyone, against his neighbor.

11r‘But now I will not treat the remnant of this people as in the former days,’ says the LORD of hosts.

12‘Fors the 8seed shall be prosperous,

The vine shall give its fruit,

t The ground shall give her increase,

And uthe heavens shall give their dew—

I will cause the remnant of this people

To possess all these.

13And it shall come to pass

That just as you were va curse among the nations,

O house of Judah and house of Israel,

So I will save you, and wyou shall be a blessing.

Do not fear,

Let your hands be strong.’

14“For thus says the LORD of hosts:

x‘Just as I determined to 9punish you

When your fathers provoked Me to wrath,’

Says the LORD of hosts,

y‘And I would not relent,

15So again in these days

I am determined to do good

To Jerusalem and to the house of Judah.

Do not fear.

16These are the things you shall zdo:

a Speak each man the truth to his neighbor;

Give judgment in your gates for truth, justice, and peace;

17b Let none of you think evil in 10your heart against your neighbor;

And do not love a false oath.

For all these are things that I hate,’

Says the LORD.”

18Then the word of the LORD of hosts came to me, saying,

19“Thus says the LORD of hosts:

c‘The fast of the fourth month,

d The fast of the fifth,

e The fast of the seventh,

f And the fast of the tenth,

Shall be gjoy and gladness and cheerful feasts

For the house of Judah.

h Therefore love truth and peace.’

20“Thus says the LORD of hosts:

‘Peoples shall yet come,

Inhabitants of many cities;

21The inhabitants of one city shall go to another, saying,

i“Let us continue to go and pray before the LORD,

And seek the LORD of hosts.

I myself will go also.”

22Yes, jmany peoples and strong nations

Shall come to seek the LORD of hosts in Jerusalem,

And to pray before the LORD.’

23“Thus says the LORD of hosts: ‘In those days ten men kfrom every language of the nations shall lgrasp the 11sleeve of a Jewish man, saying, “Let us go with you, for we have heard mthat God is with you.” ’ ”

Zechariah 9

Israel Defended Against Enemies

1The 1burden of the word of the LORD

Against the land of Hadrach,

And aDamascus its resting place

(For bthe eyes of men

And all the tribes of Israel

Are on the LORD);

2Also against cHamath, which borders on it,

And against dTyre and eSidon, though they are very fwise.

3For Tyre built herself a tower,

Heaped up silver like the dust,

And gold like the mire of the streets.

4Behold, gthe LORD will cast her out;

He will destroy hher power in the sea,

And she will be devoured by fire.

5Ashkelon shall see it and fear;

Gaza also shall be very sorrowful;

And iEkron, for He dried up her expectation.

The king shall perish from Gaza,

And Ashkelon shall not be inhabited.

6“A2 mixed race shall settle jin Ashdod,

And I will cut off the pride of the kPhilistines.

7I will take away the blood from his mouth,

And the abominations from between his teeth.

But he who remains, even he shall be for our God,

And shall be like a leader in Judah,

And Ekron like a Jebusite.

8l I will camp around My house

Because of the army,

Because of him who passes by and him who returns.

No more shall an oppressor pass through them,

For now I have seen with My eyes.

The Coming King

(Matt. 21:5; John 12:14, 15)

9“Rejoice mgreatly, O daughter of Zion!

Shout, O daughter of Jerusalem!

Behold, nyour King is coming to you;

He is just and having salvation,

Lowly and riding on a donkey,

A colt, the foal of a donkey.

10I owill cut off the chariot from Ephraim

And the horse from Jerusalem;

The pbattle bow shall be cut off.

He shall speak peace to the nations;

His dominion shall be q‘from sea to sea,

And from the River to the ends of the earth.’

God Will Save His People

11“As for you also,

Because of the blood of your covenant,

I will set your rprisoners free from the waterless pit.

12Return to the stronghold,

s You prisoners of hope.

Even today I declare

That I will restore tdouble to you.

13For I have bent Judah, My bow,

Fitted the bow with Ephraim,

And raised up your sons, O Zion,

Against your sons, O Greece,

And made you like the sword of a mighty man.”

14Then the LORD will be seen over them,

And uHis arrow will go forth like lightning.

The Lord GOD will blow the trumpet,

And go vwith whirlwinds from the south.

15The LORD of hosts will wdefend them;

They shall devour and subdue with slingstones.

They shall drink and roar as if with wine;

They shall be filled with blood like 3basins,

Like the corners of the altar.

16The LORD their God will xsave them in that day,

As the flock of His people.

For ythey shall be like the 4jewels of a crown,

z Lifted like a banner over His land—

17For ahow great is 5its goodness

And how great its bbeauty!

c Grain shall make the young men thrive,

And new wine the young women.

Zechariah 10

Restoration of Judah and Israel

1Ask athe LORD for brain

In cthe time of the 1latter rain.

The LORD will make 2flashing clouds;

He will give them showers of rain,

Grass in the field for everyone.

2For the didols3 speak delusion;

The diviners envision elies,

And tell false dreams;

They fcomfort in vain.

Therefore the people wend their way like gsheep;

They are 4in trouble hbecause there is no shepherd.

3“My anger is kindled against the ishepherds,

j And I will punish the 5goatherds.

For the LORD of hosts kwill visit His flock,

The house of Judah,

And lwill make them as His royal horse in the battle.

4From him comes mthe cornerstone,

From him nthe tent peg,

From him the battle bow,

From him every 6ruler together.

5They shall be like mighty men,

Who otread down their enemies

In the mire of the streets in the battle.

They shall fight because the LORD is with them,

And the riders on horses shall be put to shame.

6“I will strengthen the house of Judah,

And I will save the house of Joseph.

p I will bring them back,

Because I qhave mercy on them.

They shall be as though I had not cast them aside;

For I am the LORD their God,

And I rwill hear them.

7Those of Ephraim shall be like a mighty man,

And their sheart shall rejoice as if with wine.

Yes, their children shall see it and be glad;

Their heart shall rejoice in the LORD.

8I will twhistle for them and gather them,

For I will redeem them;

u And they shall increase as they once increased.

9“Iv will 7sow them among the peoples,

And they shall wremember Me in far countries;

They shall live, together with their children,

And they shall return.

10x I will also bring them back from the land of Egypt,

And gather them from Assyria.

I will bring them into the land of Gilead and Lebanon,

y Until no more room is found for them.

11z He shall pass through the sea with affliction,

And strike the waves of the sea:

All the depths of 8the River shall dry up.

Then athe pride of Assyria shall be brought down,

And bthe scepter of Egypt shall depart.

12“So I will strengthen them in the LORD,

And cthey shall walk up and down in His name,”

Says the LORD.

Zechariah 11

Desolation of Israel

1Open ayour doors, O Lebanon,

That fire may devour your cedars.

2Wail, O cypress, for the bcedar has fallen,

Because the mighty trees are ruined.

Wail, O oaks of Bashan,

c For the thick forest has come down.

3There is the sound of wailing dshepherds!

For their glory is in ruins.

There is the sound of roaring lions!

For the 1pride of the Jordan is in ruins.

Prophecy of the Shepherds

4Thus says the LORD my God, “Feed the flock for slaughter,

5“whose owners slaughter them and efeel no guilt; those who sell them fsay, ‘Blessed be the LORD, for I am rich’; and their shepherds do gnot pity them.

6“For I will no longer pity the inhabitants of the land,” says the LORD. “But indeed I will give everyone into his neighbor’s hand and into the hand of his king. They shall 2attack the land, and I will not deliver them from their hand.”

7So I fed the flock for slaughter, 3in particular hthe poor of the flock. I took for myself two staffs: the one I called 4Beauty, and the other I called 5Bonds; and I fed the flock.

8I 6dismissed the three shepherds iin one month. My soul loathed them, and their soul also abhorred me.

9Then I said, “I will not feed you. jLet what is dying die, and what is perishing perish. Let those that are left eat each other’s flesh.”

10And I took my staff, 7Beauty, and cut it in two, that I might break the covenant which I had made with all the peoples.

11So it was broken on that day. Thus kthe8 poor of the flock, who were watching me, knew that it was the word of the LORD.

12Then I said to them, “If it is 9agreeable to you, give me my wages; and if not, refrain.” So they lweighed out for my wages thirty pieces of silver.

13And the LORD said to me, “Throw it to the mpotter”—that princely price they set on me. So I took the thirty pieces of silver and threw them into the house of the LORD for the potter.

14Then I cut in two my other staff, 10Bonds, that I might break the brotherhood between Judah and Israel.

15And the LORD said to me, n“Next, take for yourself the implements of a foolish shepherd.

16“For indeed I will raise up a shepherd in the land who will not care for those who are cut off, nor seek the young, nor heal those that are broken, nor feed those that still stand. But he will eat the flesh of the fat and tear their hooves in opieces.

17“Woep to the worthless shepherd,

Who leaves the flock!

A sword shall be against his arm

And against his right eye;

His arm shall completely wither,

And his right eye shall be totally blinded.”

Zechariah 12

The Coming Deliverance of Judah

1The 1burden of the word of the LORD against Israel. Thus says the LORD, awho stretches out the heavens, lays the foundation of the earth, and bforms the spirit of man within him:

2“Behold, I will make Jerusalem ca cup of 2drunkenness to all the surrounding peoples, when they lay siege against Judah and Jerusalem.

3d“And it shall happen in that day that I will make Jerusalem ea very heavy stone for all peoples; all who would heave it away will surely be cut in pieces, though all nations of the earth are gathered against it.

4“In that day,” says the LORD, f“I will strike every horse with confusion, and its rider with madness; I will open My eyes on the house of Judah, and will strike every horse of the peoples with blindness.

5“And the governors of Judah shall say in their heart, ‘The inhabitants of Jerusalem are my strength in the LORD of hosts, their God.’

6“In that day I will make the governors of Judah glike a firepan in the woodpile, and like a fiery torch in the sheaves; they shall devour all the surrounding peoples on the right hand and on the left, but Jerusalem shall be inhabited again in her own place—Jerusalem.

7“The LORD will save the tents of Judah first, so that the glory of the house of David and the glory of the inhabitants of Jerusalem shall not become greater than that of Judah.

8“In that day the LORD will defend the inhabitants of Jerusalem; the one who is feeble among them in that day shall be like David, and the house of David shall be like God, like the Angel of the LORD before them.

9“It shall be in that day that I will seek to hdestroy all the nations that come against Jerusalem.

Mourning for the Pierced One

10i“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will jlook on Me whom they pierced. Yes, they will mourn for Him kas one mourns for his only son, and grieve for Him as one grieves for a firstborn.

11“In that day there shall be a great lmourning in Jerusalem, mlike the mourning at Hadad Rimmon in the plain of 3Megiddo.

12n“And the land shall mourn, every family by itself: the family of the house of David by itself, and their wives by themselves; the family of the house of oNathan by itself, and their wives by themselves;

13“the family of the house of Levi by itself, and their wives by themselves; the family of Shimei by itself, and their wives by themselves;

14“all the families that remain, every family by itself, and their wives by themselves.

Zechariah 13

Idolatry Cut Off

1“In that aday ba fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for cuncleanness.

2“It shall be in that day,” says the LORD of hosts, “that I will dcut off the names of the idols from the land, and they shall no longer be remembered. I will also cause ethe prophets and the unclean spirit to depart from the land.

3“It shall come to pass that if anyone still prophesies, then his father and mother who begot him will say to him, ‘You shall fnot live, because you have spoken lies in the name of the LORD.’ And his father and mother who begot him gshall thrust him through when he prophesies.

4“And it shall be in that day that hevery prophet will be ashamed of his vision when he prophesies; they will not wear ia robe of coarse hair to deceive.

5j“But he will say, ‘I am no prophet, I am a farmer; for a man taught me to keep cattle from my youth.’

6“And one will say to him, ‘What are these wounds between your 1arms?’ Then he will answer, ‘Those with which I was wounded in the house of my friends.’

The Shepherd Savior

7“Awake, O sword, against kMy Shepherd,

Against the Man lwho is My Companion,”

Says the LORD of hosts.

m“Strike the Shepherd,

And the sheep will be scattered;

Then I will turn My hand against nthe little ones.

8And it shall come to pass in all the land,”

Says the LORD,

“That otwo-thirds in it shall be cut off and die,

p But one-third shall be left in it:

9I will bring the one-third qthrough the fire,

Will rrefine them as silver is refined,

And test them as gold is tested.

s They will call on My name,

And I will answer them.

t I will say, ‘This is My people’;

And each one will say, ‘The LORD is my God.’ ”

Zechariah 14

The Day of the LORD

(cf. Ezek. 38; 39; Mark 13; Rev. 20—22)

1Behold, athe day of the LORD is coming,

And your 1spoil will be divided in your midst.

2For bI will gather all the nations to battle against Jerusalem;

The city shall be taken,

The houses 2rifled,

And the women ravished.

Half of the city shall go into captivity,

But the remnant of the people shall not be cut off from the city.

3Then the LORD will go forth

And fight against those nations,

As He fights in the day of battle.

4And in that day His feet will stand con the Mount of Olives,

Which faces Jerusalem on the east.

And the Mount of Olives shall be split in two,

From east to west,

d Making a very large valley;

Half of the mountain shall move toward the north

And half of it toward the south.

5Then you shall flee through My mountain valley,

For the mountain valley shall reach to Azal.

Yes, you shall flee

As you fled from the eearthquake

In the days of Uzziah king of Judah.

f Thus the LORD my God will come,

And gall the saints with 3You.

6It shall come to pass in that day

That there will be no light;

The 4lights will diminish.

7It shall be one day

h Which is known to the LORD—

Neither day nor night.

But at ievening time it shall happen

That it will be light.

8And in that day it shall be

That living jwaters shall flow from Jerusalem,

Half of them toward 5the eastern sea

And half of them toward 6the western sea;

In both summer and winter it shall occur.

9And the LORD shall be kKing over all the earth.

In that day it shall be—

l“The LORD is one,”

And His name one.

10All the land shall be turned into a plain from Geba to Rimmon south of Jerusalem. 7Jerusalem shall be raised up and minhabited in her place from Benjamin’s Gate to the place of the First Gate and the Corner Gate, nand from the Tower of Hananel to the king’s winepresses.

11The people shall dwell in it;

And ono longer shall there be utter destruction,

p But Jerusalem shall be safely inhabited.

12And this shall be the plague with which the LORD will strike all the people who fought against Jerusalem:

Their flesh shall 8dissolve while they stand on their feet,

Their eyes shall dissolve in their sockets,

And their tongues shall dissolve in their mouths.

13It shall come to pass in that day

That qa great panic from the LORD will be among them.

Everyone will seize the hand of his neighbor,

And raise rhis hand against his neighbor’s hand;

14Judah also will fight at Jerusalem.

s And the wealth of all the surrounding nations

Shall be gathered together:

Gold, silver, and apparel in great abundance.

15t Such also shall be the plague

On the horse and the mule,

On the camel and the donkey,

And on all the cattle that will be in those camps.

So shall this plague be.

The Nations Worship the King

16And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall ugo up from year to year to vworship the King, the LORD of hosts, and to keep wthe Feast of Tabernacles.

17xAnd it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King, the LORD of hosts, on them there will be no rain.

18If the family of yEgypt will not come up and enter in, zthey shall have no rain; they shall receive the plague with which the LORD strikes the nations who do not come up to keep the Feast of Tabernacles.

19This shall be the 9punishment of Egypt and the punishment of all the nations that do not come up to keep the Feast of Tabernacles.

20In that day a“HOLINESS TO THE LORD” shall be engraved on the bells of the horses. The bpots in the LORD’s house shall be like the bowls before the altar.

21Yes, 10every pot in Jerusalem and Judah shall be holiness to the LORD of hosts. Everyone who sacrifices shall come and take them and cook in them. In that day there shall no longer be a cCanaanite din the house of the LORD of hosts.

Zechariah Commentaries

Zechariah 1

1:1–6 The opening 6 verses provide an introduction to the entire prophecy in which the prophet calls upon the people to repent and never again repeat the past sins of their fathers (cf. 1 Cor. 10:11).

1:1 eighth month of the second year of Darius. Ca. Oct./Nov. 520 B.C. See Introduction: Author and Date. Zechariah began his ministry two months after the start of Haggai’s ministry (cf. Hag. 1:1) and the resumption of the rebuilding of the temple (cf. Hag. 1:12–15). Most OT prophets who dated their prophecies did so according to the reign of a king in Israel, Judah, or both. Haggai and Zechariah date their prophecies according to the reign of the Gentile king, indicating that the times of the Gentiles (Luke 21:24) had begun. Zechariah. See Introduction: Author and Date.

1:2 The LORD has been very angry. This actually means “to break out in long-controlled indignation,” reminding the people of the severity of God’s wrath and the necessity of His judgment on their past sins in pre-Exilic times.

1:3 the LORD of hosts. This frequently used name for God shows His might as the commander of the hosts, whether they are the armies of Israel (cf. 2 Chr. 26:11), the armies of the heathen nations (cf. Judg. 4:2), or the heavenly inhabitants (cf. 1 Kin. 22:19). Return to Me. Though primarily a book of consolation, the prophet begins with a call to repentance, to preclude any false security on the part of Israel, i.e., thinking that God would bless His chosen people regardless of their spiritual condition. This expresses the ongoing desire of God (cf. Gen. 17:7; Lev. 26:12; Ezek. 37:27; 2 Cor. 6:16; James 4:8; Rev. 21:3), and the constant condition for blessing.

1:4 Do not be like your fathers. The disobedient, obstinate behavior of their fathers was not so much directed toward the prophets, but at God Himself. The people were well aware of their fathers’ sins (cf. Ezra 9:7) and could look around them and see the results. History should have taught them to repent. the former prophets. A reference to the pre-Exilic prophets who all preached the same message of repentance before the Exile, e.g., Isaiah and Jeremiah. Cf. “My servants” (v. 6).

1:5 While both their fathers and the former prophets were dead, the legacy of their fathers’ failure to heed the prophets’ warnings was vividly before them, exemplified by the city of Jerusalem and the temple lying in ruins, needing to be rebuilt.

1:6 God’s Word accomplishes all which He designs (Is. 55:10, 11), in blessing and in judgment. His warnings, so precisely fulfilled, overtook and destroyed their fathers, who recognized God’s hand in the judgment (cf. Lam. 2:17; Ezra 9:6ff.). The Exile was positive proof that God punishes those who sin and reject His warnings. they returned. This would better be translated “they repented” (cf. Dan. 9:1–19).

1:7—6:15 God gave Zechariah these visions for the comfort of the post-Exilic remnant of Israel who had been commissioned to return from Persia to the land promised to Abraham (cf. Gen. 12). They were to rebuild the temple (cf. 1 and 2 Chr.) and to anticipate the day of Messiah’s return, when all of God’s promises to Israel would finally, fully, and ultimately be fulfilled. Some portions of the visions have been fulfilled, but the large number await the Second Advent of Jesus Christ. The following summary will help to distinguish the contribution of individual visions and clarify the whole. Vision 1—Man among the myrtle trees (1:7–17), God promises prosperity to Israel. Vision 2—Four horns and four craftsmen (1:18–21), God judges the nations who attacked Israel. Vision 3—Man with a measuring line (2:1–13), God rebuilds Jerusalem. Vision 4—Cleansing of the High-Priest (3:1–10), God purifies both High-Priest and people. Vision 5—Golden lampstand and two olive trees (4:1–14), God rebuilds the temple. Vision 6—Flying scroll (5:1–4), God removes imparted sin/idolatry. Vision 7—Woman in basket (5:5–11), God removes the system of false religion. Vision 8—Four chariots (6:1–8), God brings peace and rest to Israel. Appendix—Coronation of the High-Priest (6:9–15), Messiah assumes the office of both King and Priest.

1:7–17 This is the first of 8 night visions which Zechariah saw in a single night. It summarized all the other 7 by giving the general theme, leaving the details to the other visions. Reassuring words are provided to the exiles by revealing God’s purpose for the future of His chosen people.

1:7 the twenty-fourth day of the eleventh month. Ca. Jan./Feb. 519 B.C. Approximately 3 months after Zechariah’s opening call to repentance.

1:8 I saw by night. This is the first vision revealing God’s plan for Jerusalem, which begins with the sight of “a man riding on a red horse.” The man is identified as the Angel of the LORD (cf. v. 11). The other riders report to Him, indicating His authority over them. Because of the strength of horses, they became symbols of war. Red is often the symbol of blood, hence judgment (cf. Is. 63:1–4; Rev. 6:3ff.). among the myrtle trees in the hollow. Myrtle trees were associated with booth-making at the Feast of Tabernacles (Lev. 23:33–44; Neh. 8:15) and with messianic blessing (cf. Is. 41:19; 55:13), and thereby possibly speak of restoration and blessing. Their location in the hollow has been thought to refer to a low place where such shrubs would flourish. Because of the lowliness (these shrubs would never exceed 8 ft. in height), commonness, fragrance (from white blossoms), and abundance in flourishing places, it is best to see these as representing Israel, God’s people. They are the lowly and yet enriched people. Their lowliness in the hollow could also refer to Israel’s current humiliation. red, sorrel, and white. Presumably these other horses had riders as well. The colors may speak of the work of the riders: red speaking of bloodshed and judgment (cf. Is. 63:1, 2), white speaking of victory (cf. Rev. 19:11), and sorrel or a brownish color is possibly a combination of the others. A similar picture is found in Rev. 6:1–8. These horses are about to gain a victorious judgment. Since they are messengers of vengeance, they likely represent angels, so frequently employed as God’s instruments of judgment.

1:9 the angel who talked with me. This interpreting angel (1:13, 14, 19; 2:3; 3:1; 4:1) is to be distinguished from the Angel of the LORD (vv. 11, 12).

1:10 walk to and fro. A symbolic military description of angelic movement patrolling and reconnoitering on a global scale. The purpose is to ascertain the state of the enemy and to respond to God’s will in engaging that enemy triumphantly.

1:11 the Angel of the LORD. Elsewhere the Angel of the Lord is frequently identified with the pre-incarnate LORD Himself (e.g., Gen. 16:11, 13; 18:1, 2, 13, 17; 22:11–18; Ex. 3:2, 4; Josh. 5:13; 6:2; Judg. 6:12, 14; 13:21, 22). In v. 13, this Angel is called LORD, and is the divine commander-in-chief of this angelic army. all the earth is resting quietly. In contrast to the difficulties facing the exiles, without temple or city walls, the heathen nations were superficially at rest, occupied with their own selfish interests (cf. v. 15). This was generally the condition in the second year of Darius. The contrast makes the plight of Israel all the more distressing and the hope for the fulfillment of Hag. 2:7, 22 more intense.

1:12 The Angel of the LORD interceded to God the Father on behalf of Israel, pleading for the withdrawal of God’s chastening hand. The “seventy years” refers to God’s words to Jeremiah concerning the length of Judah’s exile (Jer. 25:11, 12; 29:10).

1:13 good and comforting words. The content of these words is given in vv. 14–17: God still loved Jerusalem (v. 14), He was angry with the nations who afflicted them (v. 15), and He will bring prosperity to Jerusalem (vv. 16, 17).

1:14 I am zealous for Jerusalem. God first described Himself as jealous when making His covenant with Israel (Ex. 20:5; 34:14). This same jealousy had been experienced by Israel in punishment (cf. Deut. 29:18–28; Ezek. 5:13). That same jealous love is expressed emphatically in the city’s defense.

1:15 Moved by His great love for His people, the LORD acted in anger (cf. v. 2) against the nations which mistreated His people. Although they were His instrument of judgment against Israel, they had exceeded God’s instructions in meting out punishment. They did not understand that God’s intention was to punish for a time and then show compassion (cf. Is. 54:7, 8).

1:16, 17 Not only would the temple be rebuilt which at that time had only foundations (cf. Hag. 2:18), but the city itself would again expand due to the prosperity (cf. Is. 40:9, 10). The wall was completed 75 years later. God would again comfort Jerusalem (cf. Is. 40:1, 2; 51:3, 12) and would again choose it as the place of His earthly throne (cf. Ps. 132:13). This will be fulfilled in the millennial kingdom of Messiah (cf. Rev. 20). Given the fact that the returning Jews lost sight of their priorities (cf. Hag. 1:1–12), this message reaffirmed God’s plan. It should be noted that the millennial kingdom will provide the presence of God in Jerusalem (Ezek. 48:35), a glorious temple (Ezek. 40–48), a rebuilt Jerusalem (Jer. 31:38–40), the nations punished (Matt. 25:31–46), the prosperity of Judah’s cities (Is. 60:4–9), the blessedness of the people (Zech. 9:17), and the comfort of Zion (Is. 14:1).

1:18–21 The second of 8 night visions adds details to the judgment of the nations who persecuted His Israel, building upon God’s promise to comfort His people (1:13, 17).

1:18 four horns. Horns were symbols of power and pride (cf. Pss. 75:10; 89:17; 92:10; Dan. 7:24; 8:20, 21; Mic. 4:13). In the context of judgment each symbolizes either a nation or the head of that nation (cf. Dan. 7:21, 24; 8:3; Rev. 17:12). Here the horns represent nations that attacked God’s people (vv. 19, 21), referring either to Egypt, Assyria, Babylonia, and Medo-Persia or perhaps, more likely, to the 4 world empires of Dan. 2, 7: Babylonia, Medo-Persia, Greece, and Rome, all of which oppressed Israel.

1:20 four craftsmen. The word is literally the term for stone workers, metal workers, and wood workers—those who shape material with hammers and chisels. These “hammers” represent the nations which overthrow the 4 horns (v. 18). As with the 4 beasts of Dan. 7, each empire is overthrown by the subsequent one, the last being replaced by Messiah’s kingdom (cf. Dan. 2:44; 7:9–14, 21, 22). Babylon was hammered in a night attack by the Medo-Persians (539 B.C.). With the victory of Alexander over Darius in 333 B.C. at Issus, the Greeks hammered the Medo-Persian “horn.” In the second century B.C., the Roman hammer fell and one by one the nations fell (Israel in 63 B.C.). The Roman Empire, revived in the last days, according to Daniel, will be hammered by the returning Messiah (cf. Dan. 2:34, 35, 45).

Zechariah 2

2:1–13 The third vision reveals a man with a measuring line. Like the second vision, it too builds on God’s promise to comfort His people (1:13, 17). The restoration of Jerusalem after the return from Babylon is only a foretaste of the future messianic kingdom, for the language of the vision cannot be fulfilled historically. Its scope extends beyond the time of Zechariah to the rule of the Messiah on earth.

2:1 a man with a measuring line. The restoration and rebuilding of Jerusalem is symbolized. It is very possible that the surveyor is the Angel of the LORD (cf. 1:11; 6:12; Ezek. 40:2, 3), who is laying out the future dimensions of the city.

2:3 angel…talked with me. This is the instructing angel of 1:9.

2:4 The news was so wonderful that it was to be heralded immediately. An angel arrived to explain that Jerusalem will become so large that it will extend beyond any walls (cf. Is. 49:19, 20; Ezek. 38:11). The conditions here described have at no time been true historically (cf. Neh. 7:4; 11:1, 2); full realization must be assigned to a future earthly kingdom (cf. Is. 49:19, 20). A counterfeit of this unwalled safety will exist under Antichrist in the time of tribulation (see notes on Ezek. 38:8–12).

2:5 a wall of fire all around her. Though without walls, Jerusalem will dwell securely because of divine protection. The phrase is reminiscent of the pillar of fire at the Exodus (cf. Ex. 13:21; 2 Kin. 6:15–17; Is. 4:5, 6). I will be the glory in her midst. More than protection, the glory depicts the Messiah’s blessing and personal presence in His earthly kingdom (cf. Is. 4:2–6; 40:5; 60:17, 18; Ezek. 42:1–7).

2:6–9 The prophet turned from the distant future (vv. 4, 5) to the present, summoning those Israelites still in Babylon (referred to as the land of the north, cf. v. 7, because of the direction from which it invaded Israel) to flee before God poured out His judgment on it. This also implied a future call to leave a future Babylon (cf. Rev. 17:3–5; 18:1–8).

2:6 I have spread you. According to 2 Kin. 17:6, they were scattered from the Gozan River, 200 mi. W of Nineveh, to Media, 300 mi. E. Some had even taken refuge in Moab, Ammon, Edom, and Egypt (cf. Jer. 40:11, 12; 43:7).

2:8 He sent Me after glory. The Messiah is sent by the “LORD of Hosts” (v. 9) to procure His glory and to vindicate Him in the nations who have spoiled Israel. the apple of His eye. See note on Deut. 32:10. Harming God’s chosen people is like striking the pupil of God’s eye.

2:10–13 The language is once again messianic, describing the personal presence of the Messiah, dwelling on the throne of David in Jerusalem during the Millennium.

2:11, 12 Echoing the promise to Abraham (Gen. 12:3), many nations will join themselves to the LORD (cf. 6:15; 8:20–23; Is. 2:2–4; 56:6, 7; 60:3). But this will not alter God’s choice of His people, they will still be “His inheritance in the Holy Land” (cf. Deut. 32:9).

2:12 Holy Land. Used only here, the expression is made not because it is the Promised Land but because it will be the site of Messiah’s earthly throne when the land has been cleansed. A holy land is appropriate and expected for its holy LORD (Is. 6:1–5).

2:13 His holy habitation. God’s dwelling in heaven (cf. Pss. 15:1; 24:3).

Zechariah 3

3:1–10 The fourth night vision emphasizes Israel’s cleansing and restoration as a priestly nation. The vision itself is given in vv. 1–5, followed by the explanation and significance in vv. 6–10. The revealer was most likely God Himself.

3:1 The scene is invested with a judicial character as Joshua, the High-Priest of the restoration who came back in the first group with Zerubbabel (cf. Ezra 3:2; 5:2; Hag. 1:1), was accused by Satan, who was standing at the right side, the place of accusation under the law (cf. Ps. 109:6). That Joshua was representative of the nation is evident from: 1) the emphasis on the nation in these visions; 2) the fact that the rebuke in v. 2 is based on God’s choice of Jerusalem, not Joshua; 3) the identification in v. 8 of Joshua and his fellow priests as symbolic of future Israel; and 4) its application to the land in v. 9. Satan. This could also be translated “adversary” and thus the person’s identity would be unknown. However, because the activity of accusation is so in keeping with Satan (cf. Job 1, 2; Rev. 12:10), his identification is preferable. The malicious adversary stands in the presence of the Lord to proclaim Israel’s sins and their unworthiness of God’s favor. The situation is crucial: If Joshua is vindicated, Israel is accepted; if Joshua is rejected, Israel is rejected. The entire plan of God for the nation was revealed in the outcome. Israel’s hopes would either be destroyed or confirmed.

3:2 the LORD said. The Angel of the LORD is identified as the LORD, thus verifying this “messenger” as deity. See notes on 1:11; Judg. 6:11. And the message was crucial in confirming that 1) God had not cast off the Jews, but was consistent with His covenants with them in Abraham and David, and 2) His election takes their side against Satan’s accusations. God will do this rebuking, as reported in Rev. 20:10. See note on Jude 9. chosen Jerusalem. God’s favor rested on Israel above any nation on earth (cf. Deut. 7:6–11). He snatched them from potential disappearance in their captivity, like pulling a stick out of the fire just before it is torched (cf. Amos 4:11). Thus, God confirmed His purposes for Israel, sweeping from Zechariah’s time to the consummation of human history (cf. Rev. 12:3–17).

3:3 filthy garments. Employing the most loathsome, vile term for filth, the phrase pictures the habitual condition of defilement of the priesthood and the people (cf. Is. 4:4; 64:6), which became the basis of Satan’s accusation that the nation is morally impure and unworthy of God’s protection and blessing.

3:4 The removal of filthy garments by the angels (“who stood before Him”) depicted the promised future forensic justification, the salvation of the nation (cf. v. 9; 12:10—13:1; Rom. 11:25–27). The High-Priest was symbolically clothed with rich robes, which spoke of righteousness imputed (cf. Is. 61:10) and the restoration of Israel to her original calling (cf. Ex. 19:6; Is. 61:6; Rom. 11:1, 2).

3:5 a clean turban. The turban, part of the High-Priest’s dress, was inscribed with the words: “Holiness to the LORD” (Ex. 28:36, 37; 39:30, 31). Zechariah joined the scene, calling for this because it strongly symbolized that Israel’s priestly place with God was restored.

3:6, 7 Although God will keep His promise to justify Israel, reinstate the nation as His priestly people to serve in His house, keep His courts, and have complete access to His presence—all based on His sovereign, electing love and not by merit or works of man—that will not be fulfilled until Israel is faithful to the LORD. It awaits the fulfillment of 12:10—13:1.

3:8 they are a wondrous sign. The companion priests sitting before Joshua were symbols of future Israel, foreshadowing the coming Messiah. My Servant the BRANCH. Two messianic phrases are here combined. “My Servant” is used by earlier prophets to depict the Messiah (Is. 42:1; 49:3, 5; 52:13; 53:11; Ezek. 34:23, 24) and speaks of His complete obedience and His humble estate. “Branch” also points to the Messiah (cf. 6:12, 13; Is. 4:2; Jer. 23:5; 33:15) and denotes His rise from humble beginnings (Is. 11:1; Jer. 23:5, 6) and His fruitfulness (6:12; Is. 11:1).

3:9 the stone. Here is another reference to Messiah. In Ps. 118:22, 23; Is. 8:13–15; 28:16; Dan. 2:35, 45; Matt. 21:42; Eph. 2:19–22; 1 Pet. 2:6–8, He is a rejected stone, a stone of stumbling, a stone of refuge, a destroying stone, and a foundation stone. Here He is the precious foundation stone, with “7 eyes” symbolic of His omniscience and infinite intelligence (cf. 4:10; Is. 11:2; Col. 2:3; Rev. 5:6). The engraving may be a reference to the cornerstone of the temple building, on which will be engraved an inscription attesting to the Divine Builder and the purpose for which the building was erected. As such, it is closely tied to the removal of “the iniquity of that land in one day,” symbolized by the removal of filthy garments in v. 4. The phrase looks to the future day when there will be cleansing and forgiveness for the nation as a whole (12:10—13:1; Rom. 11:25–27), made possible through Christ’s redemptive provision at Calvary.

3:10 invite his neighbor under. A common expression in Israel for peace and prosperity (cf. 1 Kin. 4:25; Mic. 4:4), here depicting the peace during the millennial rule of Messiah.

Zechariah 4

4:1–14 The fourth vision focused on Joshua the High-Priest and, by extension, the cleansing and restoration of the nation to her divinely appointed role as priest. This fifth vision focuses on the civil leader Zerubbabel, a descendant of David, to encourage him in the work of rebuilding the temple. The faithful completion of the work would then enable Israel to again bear light of God’s grace (testimony) to the world.

4:1 as a man who is wakened. Once again the interpreting angel comes to awaken the prophet out of spiritual exhaustion from the holy trauma of the previous vision. Cf. Dan. 10:9.

4:2 seven pipes to the seven lamps. The lampstand is the 7-branched kind used in the tabernacle, with the addition of a bowl on the top of it in order to maintain an abundant supply of oil and pipes to carry the oil to keep the 7 lamps burning. The picture is of an abundant supply.

4:3 Two olive trees. Olive oil was used in those days to fuel the lamps. The two olive trees supply oil to the bowl. The graphic picture is of limitless oil, supplied automatically without human agency, flowing from the trees down to the bowl, down to the lamps.

4:4 What are these. Zechariah wanted to know the meaning of the two olive trees. Because of Zechariah’s priestly background, his query surprised the interpreting angel (v. 5). His question goes unanswered until later (v. 14).

4:6 This is the word of the LORD to Zerubbabel. The purpose of the vision was to encourage Zerubbabel to complete the temple rebuilding, to assure him of divine enablement for that venture and the endless supply for the future glory of Messiah’s kingdom and temple. The lampstand pictured Israel fully supplied by God to be His light then and in the future. It must be noted that the church has temporarily taken this role presently (cf. Eph. 5:8, 9; Rev. 1:12, 13, 20), until Israel’s salvation and restoration to covenant blessing and usefulness. Cf. Rom. 11:11–24. Not by might…power, but by My Spirit. Neither human might, wealth, or physical stamina would be sufficient to complete the work. Only an abundant supply of the power of the Holy Spirit, pictured by the “bowl” (v. 2) would enable him to carry out the task, and enable Israel in the Messiah’s kingdom to be a light again to the world by the operation of the Spirit (cf. Ezek. 36:24).

4:7 Who are you, O great mountain? Because the outcome is guaranteed (vv. 6, 9), any mountain-like opposition will be leveled by God to become like a flat surface. No obstacle will be able to stop the completion of the temple in Zerubbabel’s time or in the final kingdom of Messiah (cf. Ezek. 40–48). the capstone. The final stone of the building will be put into place, signifying its completion. Grace, grace to it! This blessing signifying shouts of joy and thanksgiving came to pass (cf. Ezra 3:11–13) over the completion of the temple. Contrast this attitude with that of the people seeing the unfinished temple (Hag. 2:3).

4:9 Me. This is the Angel of the LORD (see note on 1:11), the Protector, Deliverer, Defender of Israel, sent to bring this to fulfillment. In the future, He will come as Messiah to set up worship in the temple in His kingdom.

4:10 the day of small things. Though the rebuilding of a temple smaller than Solomon’s may have been discouraging to some (cf. Ezra 3:12; Hag. 2:3), the LORD announced that His pleasure was upon this work, and that His omniscient care (“7 eyes”) was watching over and taking pleasure in its completion. He said in effect, “Don’t despise what God is pleased with.” This was only a picture of the glorious restoration when Messiah comes to reign. That temple will make all others pale by comparison (cf. Ezek. 40–48).

4:14 These are the two anointed ones. The two olives trees (vv. 3, 11) represent the kingly and priestly offices in Israel through which the blessing of God was to flow. The two olive branches (v. 12) are the two men who occupied the supreme positions in those offices at that time: Zerubbabel, as a descendant of David, and Joshua, the High-Priest, a descendant of Eleazar. Together, they foreshadow the Messiah, in whom these two offices are combined (cf. 6:13; Ps. 110) and who is the true source of blessing to make Israel the light to the nations (cf. Is. 60:1–3). They had positions of responsibility in service to “the LORD of the whole earth,” a millennial term that points to the final kingdom (cf. Mic. 5:4).

Zechariah 5

5:1–4 This sixth vision of the flying scroll depicts the Word of God which has been disobeyed by Israel and the entire world. It calls for God’s righteous judgment of the sinner according to His standard, clearly set forth in His Word.

5:1, 2 This flying scroll, unfurled for all to read both sides, measured 30 ft. long and 15 ft. wide (a cubit being 18 in.), exactly the size of the Holy Place in the tabernacle. The scroll represents, then, a divine standard, by which man is to be measured.

5:3 curse. The scroll, symbolizing the law of God, is a figure for a curse or punishment on all who disobeyed it and for blessing on all who obeyed it (cf. Deut. 27:26; 28:15–68). A similar picture is presented in Rev. 5:1–9; 10:1–11. Every thief…Every perjurer. Written on both sides, the scroll probably contained the Ten Commandments, not just two. The two singled out, the third and eighth, are most likely representative of all commands of God’s law, for which Israel was guilty of violations (cf. James 2:10). It has an immediate message to those of Zechariah’s time that God will root out and destroy the sinners who reject His Word; but it also has a future message for Israel and the world prior to Messiah’s kingdom (cf. Ezek. 20:33–38; Matt. 25:31–46).

5:4 There is no escape from the judgment of God. His Word will enter the place of sinners and remain there until it has accomplished its purpose (Is. 55:10, 11), which will be particularly true in the kingdom. The promise of the land in Deut. 30:1–10 will be fulfilled in the future day, as will consuming judgment (cf. Rev. 6–19).

5:5–11 The previous vision dealt with the purging of sinners from the land. This seventh vision of a woman in a basket continues the theme, focusing on the removal of the whole sinful system from Israel, which will happen before the kingdom comes (cf. Ezek. 20:38).

5:5, 6 The wicked system is represented as a basket with a woman held captive inside under a lead lid. An ephah (basket) was smaller than a bushel, holding about 5 gallons. Like the flying scroll (cf. vv. 1–4), this was obviously enlarged for the purpose of the vision. The people of Israel are seen as pieces of grain, perhaps indicating that the wickedness is particularly materialistic. This was a sin that Israel picked up in Babylon and it has influenced them through the centuries until removed by the Messiah in the last days. This secular commercialism is central to the final world system (cf. Rev. 18).

5:7, 8 woman. Inside the basket was sitting a woman, personifying this final wickedness (cf. Rev. 17:3–5), which is not dormant, since the lead cover is required to restrain it in the basket (cf. 2 Thess. 2:6–8).

5:9 two women…wind in their wings. Since storks are unclean birds (Lev. 11:19; Deut. 14:18) these must be agents of evil, demonic forces, protective of the wicked secularism, who set up the final system of evil. God allows them to set up the world system that the Lord destroys when He returns (cf. Rev. 19:11–16).

5:11 Shinar. The destination of the women bearing the basket was Shinar, an older word designating Babylon (cf. Gen. 10:10). The older word is used possibly to recall the Tower of Babel as a symbol of opposition against God (cf. Gen. 11:2). There it will be placed in a “house,” possibly referring to a temple, in which it would be set on a base or pedestal as an idol. Again the vision is unmistakably looking forward to the final Babylon of Rev. 17, 18 at the second coming of Christ (cf. Mal. 4:1–3).

Zechariah 6

6:1–8 The eighth and final vision completes the cycle and connects with the first vision. It pictures 4 chariots with the horses introduced in the first vision (1:8), symbolizing God’s angelic agents (cf. v. 5) swiftly carrying out His judgment on the nations just prior to the establishment of the messianic kingdom.

6:1 two mountains…of bronze. Representing the reality of God’s judgment on the nations who attack Israel, the two mountains are probably Mt. Zion and the Mt. of Olives, where the LORD will return and judge (cf. Joel 3:2, 12, 14; Zech. 14:4). This valley, called Jehoshaphat (“Jehovah judges”) could refer to the Kidron Valley between these two mountains. Jews, Christians, and even Muslims have long taught that the last judgment will be there. The bronze has a symbolic relationship to judgment as in the case of the bronze serpent (Num. 21:9) and/or the bronze altar (Ex. 27:2), where sin was dealt with by God.

6:2, 3 The judgment scene is further dramatized by these chariots and horses. For the significance of the horses’ colors, see note on 1:8. The addition of “black” horses may represent famine and death. The “sorrel” horse has been replaced with “dappled” (i.e., spotted) horses. A similar picture is found in Rev. 6:1–8, where the horsemen of the apocalypse appear in judgment imagery, riding forth in vengeance on the nations.

6:5 four spirits of heaven. This imagery represents divine angelic agents sent out to execute judgment on behalf of the “LORD of all the earth,” a millennial title designating the universal rule of the Messiah in the kingdom age (cf. 4:14; Mic. 4:13).

6:6, 7 going…throughout the earth. These angelic judgment carriers unleash catastrophic judgment on the earth (cf. Rev. 6:1—19:16 for similarities). Nothing is said about going E and W because of the sea and the desert. Israel’s enemies came from the N (Assyria, Babylon, Seleucids, and Romans) and the S (Egyptians). This N, S exit leads to a worldwide unleashing of judgment on the nations all over the earth (cf. Matt. 25:31–46).

6:8 rest to My Spirit. As a result of God’s judgment of His enemies, His wrath can rest. God has been avenged by this action, particularly in regard to the power from the N being judged finally. This likely refers to the final Babylon (cf. Rev. 17, 18). Until this judgment is done and God’s wrath rests, the kingdom can’t be established (Rev. 19, 20) with the Messiah on His throne.

6:9–15 Joshua served as an illustration of the Messiah in this passage in that Zechariah’s crowning of Joshua, the High-Priest, was a miniature, advance illustration of the future coronation of Messiah, the Branch, who will unite the two offices of priest and king (v. 13). This appendix supplements visions 4 and 5 (3:1–10; 4:1–14) and culminates the series of 8 visions with the climax of history—the coronation of the Lord Jesus Christ.

6:10 gift from the captives. Jewish exiles who remained in Babylon, but who had come bearing gifts for the building of the temple are identified. Zechariah was told to meet them that same day and receive their gifts.

6:11 an elaborate crown. Zechariah was to make not a High-Priest’s crown or turban, but an ornate crown, one constructed of many circlets, a majestic crown (like the one on the returning Messiah in Rev. 19:12). This crown was to be set on the head of the High-Priest, Joshua. In the OT, the kingly and priestly offices were kept rigidly distinct. The office of king belonged only to the house of David, while the office of priest was only for the house of Levi. Uzziah’s mingling of the two brought about his death (cf. 2 Chr. 26:16–23). But here this act is ordered by God to depict the coming King/Priest Messiah.

6:12 the BRANCH. Though the crown was placed on the head of Joshua, the High-Priest (v. 11), the act was a symbol of that future crowning of Messiah, the BRANCH (cf. 3:8). In Messiah, the offices of king and priest will be united.

Zech. 6:12

Other Names for Jerusalem

Lit. “The city of peace”

The city of our God (Ps. 48:1)

The city of the great King (Ps. 48:2)

The city of the Lord of hosts (Ps. 48:8)

Salem (Ps. 76:2)

Zion (Ps. 76:2)

The city of righteousness (Is. 1:26)

The faithful city (Is. 1:26)

Ariel, i.e., Lion of God (Is. 29:1)

The holy city (Is. 52:1)

City of the Lord (Is. 60:14)

Hephzibah [“My delight is in her”] (Is. 62:4)

The Throne of the Lord (Jer. 3:17)

THE LORD OUR RIGHTEOUSNESS (Jer. 33:16)

The perfection of beauty (Lam. 2:15)

The joy of the whole earth (Lam. 2:15)

THE LORD IS THERE [YHWH Shammah] (Ezek. 48:35)

City of truth (Zech. 8:3)

The Holy Mountain (Zech. 8:3)

6:12–15 In this brief section, 8 facts are given about Messiah, the BRANCH: 1) He will come from Israel (“His place,” v. 12); 2) He will build the millennial temple (vv. 12b, 13a); 3) He will be glorious (v. 13); 4) He will be king and priest (v. 13); 5) He makes peace (v. 13); 6) He opens the kingdom to Gentiles (v. 15a); 7) He will corroborate God’s Word (v. 15b); and 8) He demands obedience (v. 15c). This, as always, is the essential matter. After Israel believes, the Messiah will come to set up His kingdom (cf. 12:10—13:1; 14:9–21). Faith and cleansing must come first.

6:12, 13 He shall build the temple. The building of the restoration temple was promised to Zerubbabel (cf. 4:9, 10). The building of this temple, promised to Messiah, points to the construction of the millennial temple (cf. Is. 2:2–4; Ezek. 40–43; Hag. 2:6–9).

6:14 The crown was not to be kept by Joshua, but was to serve as both a memorial to the devotion of the men who came from Babylon and, more importantly, as a reminder of the coming of Messiah and the ultimate hope of Israel. Helem…Hen. Helem is apparently another name of Heldai, and Hen another name for Josiah the son of Zephaniah (see v. 10).

Zechariah 7

7:1—8:23 As a result of the night visions which described the future of Israel, including the subjugation of her enemies, the final regathering to the Land, her cleansing, restoration, and the coming of Messiah and His kingdom, the Jews were greatly encouraged and comforted. The temple was more than half done, all obstacles to the construction were removed by the decree of Darius confirming the decree of Cyrus (cf. Ezra 6:1–14), and all was going very well. This gave rise to a question by the delegation from Bethel. The question involved the continuation of a national fast to mourn the fall of Jerusalem and the destruction of the temple. Though Jerusalem had no walls yet and there were many ruins (cf. Hag. 1:4), now that the temple was being finished, they were sent to inquire of the LORD and the priests whether they needed to continue the fast. The question is answered negatively in chap. 7 with two messages and positively in chap. 8 with two messages. Each of the 4 messages was given to impress upon the people the need to live righteously. As with chaps. 1–6, the prophet began historically and then moved prophetically to the time of the Second Advent of Christ.

7:1 the fourth year of King Darius. Nov./Dec. 518 B.C., two years after Zechariah’s first message (cf. 1:1) and the night visions (cf. 1:7), and two years before the temple was completed.

7:2 to the house of God. While “house of the LORD” is used of the temple about 250 times in the OT, nowhere else in the OT does the Heb. word Bethel (which means “house of God”) refer to the temple. The word is best viewed as a reference to a city and not the temple. These men came “from” rather than “to” Bethel, a town 12 mi. N of Jerusalem. Since the return from Babylon, the Jews had rebuilt and reinhabited Bethel (cf. Ezra 2:28; Neh. 7:32).

7:3 weep in the fifth month and fast. The Day of Atonement was the only annual fast required by God’s law (Lev. 23:27), and other occasional fasts were called for by God (cf. Joel 1:12, 14). The fall of Jerusalem was remembered by 4 fasts (cf. 2 Kin. 25; Jer. 39:1–4; 41; 52:13), in the fourth, fifth, seventh, and tenth months (see note on 8:19). Because the temple was burned in the fifth month (July-Aug.), that fast was considered the most serious and thus the delegation uses it as the test case (cf. 2 Kin. 25:8; Jer. 52:12). They had kept this wailing and fasting for “many years,” but it seemed only a wearisome ritual in light of the present prosperity.

7:5 seventh months. This fast mourned the death of Gedaliah, the governor appointed by Nebuchadnezzar (2 Kin. 25:22–26; Jer. 41) after the fall of Jerusalem in 586 B.C.

7:5, 6 did you really fast for Me. Zechariah pointed out that they were not fasting out of genuine sorrow and repentance, but out of self-pity (cf. Is. 1:10–15; 58:3–9).

7:7 obeyed the words. The important matter is not ritual, but obedience. It is obedience to God’s Word that brought in the past great joy, peace, and prosperity to Israel, and that covered the Land during the time of David and Solomon. If the present generation in Zechariah’s time substitutes ritual for obedience, they too will lose the joy, peace, and prosperity they were enjoying. South…Lowland. A reference to the area S of Beersheba and the Mediterranean coastal plain, encompassing the land from S to W.

7:8–14 This is the second of the 4 messages in answer to the question (v. 3). Harkening back to his opening call (1:4) and to the warnings of earlier prophets (cf. Is. 1:11–17; 58:1–7; Amos 5:10–15), the prophet alerts the delegation to produce the fruits of righteousness that demonstrate obedience to God’s Word (vv. 9, 10) and to revisit the actions of their fathers who deliberately rejected God’s Word (vv. 11, 12a) which activated the fury of God against them (v. 12b). Cf. Deut. 28:15–68; 2 Chr. 36:14–16.

7:12 by His Spirit. The Holy Spirit served a vital function in the revelation and inspiration of God’s Word through human authors (cf. 1 Cor. 2:10; 2 Pet. 1:21).

7:13 I would not listen. This reflects a severe form of God’s wrath by which He abandons disobedient sinners. See note on 11:9; cf. Judg. 10:13, 14; 16:18–21; Prov. 1:24–31; Hos. 4:17; Matt. 15:14; Rom. 1:18–32.

7:14 I scattered them. This refers to the captivity and dispersion of the people and the desolation of the land in their absence (cf. Deut. 30:3–10).

Zechariah 8

8:1–23 Continuing his response to the delegation from Bethel, Zechariah contrasted Israel’s past judgment with the promised future restoration. In light of past captivity, the nation was to repent and live righteously; in light of promised future blessings, Israel is to repent and live righteously. The last two messages (vv. 1–17 and 18–23) look positively to the future, when Israel will be brought to a place of special blessing and fasts will become feasts.

8:2 zealous. See note on 1:14. This very strong language expresses the idea that God can’t bear the estrangement from His chosen people brought about by their sin, nor can He always tolerate the enemies of Israel. His love for Israel is so great that He will come in full presence to Israel again and dwell with His people. Ezekiel had the vision of God leaving Jerusalem (Ezek. 8–11) and of His presence returning (43:1–5). Zion. The mountain on which ancient Jerusalem was built, which became a name for the city.

8:3 City of Truth. A city which is characterized by truth, both in word and in deed (vv. 8, 16) because it is ruled over by Messiah who is characterized by truth (John 14:6). The Holy Mountain. Zion is holy because the King who lives there is holy (Is. 6:3).

8:4, 5 The most defenseless of society will live in tranquility, peace, and security (cf. Is. 65:20–22).

8:6 Men tend to limit God (cf. Ps. 78:19, 20, 41), but nothing is too hard for the LORD (cf. Gen. 18:14; Jer. 32:17, 27). “Just because they seem too difficult for you,” the LORD asks, in effect, “must they be too hard for Me?”

8:7, 8 east…west. The context assures that this return speaks of a worldwide regathering at the Second Advent of Christ. The return from Babylon cannot be in view also, since Israel had not been scattered to the W until the diaspora engineered by the Romans in the first century A.D.

8:8 See note on Zech. 1:3. This refers to Israel’s national conversion, spoken of in 12:10—13:1, and by Jeremiah (32:38–41) and Paul (Rom. 11:25–27).

8:9–17 The practical results of vv. 1–8 were laid out for the people. In view of such a glorious future, the people were exhorted to renew their energy toward the building of the temple and toward righteous living.

8:9 the prophets. This refers to Haggai and Zechariah for sure; possibly there were non-writing prophets also.

8:10, 11 Zechariah recalled the immediate years prior to 520 B.C., described in Hag. 1:6–11, when their hassles and intrigues with the Samaritans and their love of ease and comfort developed indifference toward building the temple, resulting in divine punishment. But, since they had begun again to build the temple, God would not treat the people as He had those described in v. 10.

8:12, 13 The richness and comprehensiveness of these promises of prosperity look beyond the historical moment to the time when Messiah reigns in His millennial kingdom. This will be a reversal of Deut. 28:15–68 and Jer. 24:9; 25:18; 29:22.

8:14, 15 The sorrows of past judgment became the pledges of future blessings (cf. Jer. 32:42).

8:16, 17 As always, the promised blessings are connected with obedience to His righteous standards. Such obedience can only be brought about by the power of the Spirit in the life of one who has been transformed by God’s grace through faith. These standards are reminiscent of Pss. 15:1–5; 24:4; Prov. 6:20–22.

8:18, 19 The fourth and final response to the delegation from Bethel notes how national days of fasting and mourning will be transformed into joyous feasts. This was really the answer to the original question in 7:3. Turn the fasts into feasts of joy in light of the promised blessings of God.

8:19 In addition to the fasts of the fifth and seventh months (see notes on 7:3, 5), two additional fasts were held. In the fourth month they commemorated the breaching of the wall of Jerusalem (2 Kin. 25:3; Jer. 39:2–4) and in the tenth month they remembered the beginning of the final siege of Jerusalem which began in 588 B.C. (2 Kin. 25:1; Jer. 39:1).

8:20–22 Israel restored in millennial glory will be the means of blessing to all the world (cf. Is. 2:2–4; Mic. 4:1–5). Gentiles from around the world will make a pilgrimage to Jerusalem to entreat the LORD. This signifies salvation of people from all over the world during the kingdom, fulfilling Ps. 122.

8:23 In those days. In the days in which the messianic kingdom on earth is inaugurated (see note on Joel 3:18), the Jews will truly be God’s messengers as originally intended, and will bring multitudes to Christ. The 10 to 1 ratio represents a vast number of Gentiles who will come (cf. Gen. 31:7; Lev. 26:26; Num. 14:22; 1 Sam. 1:8; Neh. 4:12). The Messiah, in the midst of millennial Israel, will be the attraction of the world. People, seeing the Jews so blessed in their kingdom, will demand to go and meet the Savior King.

Zechariah 9

9:1—14:21 Employing the phrase “in that day” 18 times, Zechariah places primary focus in his final two undated oracles on: 1) the downfall of the nation; 2) the salvation of Israel; and 3) the establishment of the Messiah as King. The first oracle (9:1–11:17) deals with the first and third features and ends with prophecies of the rejection of Christ at His first coming; the second oracle (12:1–14:21) deals with the second and third culminating with the kingdom of Messiah Christ.

9:1–8 This oracle features a series of judgments announced against the nations surrounding Israel (vv. 1–7), with deliverance promised for His people (v. 8). Most understand this to be a prophecy of the famous Greek conqueror, Alexander the Great’s victories, given approximately 200 years before he marched through Palestine. He provides an analogy of Christ returning to judge the nations and save Israel at the end of the Great Tribulation (cf. Matt. 24:21).

9:1 burden. A heavy, burdensome message (i.e., oracle), the prediction of a threatening event, in this case the judgment of the nations. Hadrach. The location is uncertain. Possibly it is ancient Hatarika, a city mentioned in the annals of Assyrian Kings, in the vicinity of Hamath. The old Jewish tradition made it a compound name, Had meaning sharp and rach meaning soft. The sharp/soft land could be a reference to the dual Medo-Persian kingdom. Media was thought to be the sharp side because of its powerful conquerors like Cyrus, and Persia the soft side because of its debauchery. The cities in vv. 1, 2 were major cities under Medo-Persian power. Damascus. This city was to be the main target of the judgment of God through Alexander upon the capital of Syria, one of Israel’s worst enemies from ca. 900–722 B.C. the eyes of men…are on the LORD. God’s judgment through Alexander the Great would be visible to all mankind, especially Israel.

9:2 Hamath. A major city, 125 mi. N of Damascus on the Orontes River. Alexander conquered these cities of the Syrian interior under Medo-Persian control, then turned to the coast moving S, conquering the cities of the Phoenicians and Philistines on the way to Egypt. Tyre and Sidon…are very wise. Phoenician cities on the Mediterranean coast, were known for their skill and wisdom (cf. Ezek. 28:12–15) and Satanic influence (Ezek. 28:11–19).

9:3, 4 Tyre. This city was occupying an island one-half mile offshore, and thought itself to be invincible (cf. Is. 23:1–4). With walls 150 ft. high in some places, it was such an impregnable city that the Assyrian Shalmaneser besieged it for 5 years and failed to conquer it. Nebuchadnezzar tried for 13 years unsuccessfully. But Alexander, God’s judgment instrument, using the rubble of the mainland city destroyed by Nebuchadnezzar, built a causeway out to the island and destroyed it in 7 months (ca. 334–332 B.C.).

9:5, 6 The cities of Philistia were terrified at the swiftness with which Alexander the Great’s army was able to conquer Tyre. Then, Alexander marched S, conquering all these Philistine cities and killing their national pride.

9:7 This judgment put an end to idolatry for many Philistines who turned to the God of Israel. In the imagery of this verse, the nation is seen as a man with blood in his mouth (from eating sacrifices to idols) and abominations (the other defiled food of idol worship) which are removed. The picture is of conversion to worship the true God. like a Jebusite. These ancient inhabitants of Jerusalem were conquered by David (cf. 2 Sam. 5:6–11) and amalgamated into Israel. So it will be with these Philistines.

9:8 This is the pledge of God’s protection of Jerusalem from Alexander. It came true when, on his way S, Alexander treated Jerusalem with kindness. After having subjugated Egypt, he returned through Palestine again without doing Israel harm. No more shall an oppressor pass through. The supernatural and lasting protection here promised must anticipate the Second Advent of Messiah, whose coming is the subject through the rest of this message. The transition from Alexander to Christ can be understood in this way: If God can use a pagan king to judge the nations and save Israel, how much more will He use His righteous Messiah? So v. 8 bridges to the final judgment and deliverance of Messiah.

9:9, 10 The two advents of Christ are here compressed as though they were one as in Is. 61:1–3 (cf. Luke 4:16, 21). Actually, v. 9 refers to His first coming and v. 10 is His second. OT prophets didn’t see the great time period between the two comings. The church age was a “mystery” hidden from them (cf. Eph. 3:1–9; Col. 1:27).

9:9 King…riding on a donkey. Unlike Alexander the Great, this King comes riding on a donkey (cf. Jer. 17:25). This was fulfilled at Christ’s triumphal entry (Matt. 21:1–5; John 12:12–16). The Jews should have been looking for someone from the line of David (cf. 2 Sam. 7; 1 Chr. 17). Four elements in this verse describe Messiah’s character: 1) He is King; 2) He is just; 3) He brings salvation; and 4) He is humble.

9:10–15 Zechariah moves to the Second Advent of Christ and the establishment of His universal kingdom (see notes on 9:9, 10; 11:15, 16). Not characterized by bloodshed, Messiah’s rule will be a kingdom of peace in which weapons of warfare will be destroyed or converted to peaceful uses (cf. Is. 2:4; 9:5–7; 11:1–10; Mic. 5:2, 10–15), and peace spreads from the Euphrates River (the terminus of civilization) to the world.

9:10 Ephraim. This is another name for Israel, used often in the OT for the northern kingdom and occasionally for the whole nation.

9:11 blood of your covenant. Why is Israel to be so blessed? It is not because of her faithfulness through the centuries, but because of God’s unfailing devotion to His covenant of blood made with Abraham (Gen. 15:1–10), which is in force as long as God lives. from the waterless pit. Prisoners in ancient times were often kept in dry wells or pits, like Joseph was (Gen. 37:24, 28). The exiles of Israel, pictured as being in a dry well of captivity, suffering, and despair, will be freed because of His unbreakable covenant with them. They are thus called “prisoners of hope” (v. 12) who are to receive “double” blessing (cf. Is. 61:7).

9:13–15 Reminiscent of the Exodus (Ex. 19:16–19; Hab. 3:3–15), the LORD will protect and empower them (cf. Is. 11:11–16; Zech. 12:6, 8). The initial historical fulfillment of this prophecy came when the Maccabees defeated the Greeks ca. 167 B.C.; the final, complete fulfillment will occur at His Second Advent. The Maccabean triumph is only a pledge and a preview of final triumph over all enemies.

9:15 subdue with slingstones. This may mean the Jews will easily subdue their enemies as David did Goliath (Judg. 20:16). Or better, it should be rendered “trample or sling stones,” meaning that they will contemptuously tread on the harmless missiles cast at them by their enemies. This could depict the futility of Armageddon when the armies of the God-hating world gather in Israel and are destroyed by the Messiah (cf. Rev. 16:12–16; 19:11–16). The bloodshed of the godless will be visible in that day, from one end of the land of Palestine to the other, like blood splattered on the corners of the altar of sacrifice from basins which caught it when the animal was slain (cf. Rev. 14:20). drink and roar. This describes Israel’s excitement and exuberance over their victory.

9:16, 17 Abundant prosperity, such as the world has never seen, results in excessive rejoicing and praise results from God “saving” His people, Israel (cf. Deut. 33:28; Ps. 4:7, 8).

Zechariah 10

10:1 Ask the LORD for rain. In light of the promised blessings of 9:17, the prophet encourages the people to request these blessings from the LORD, with confidence. There will be literal rain and latter rain (Apr./May) in the kingdom (cf. Is. 35:1–7) making the land flourish, but the promise here extends to refer to spiritual blessings (cf Hos. 6:1–3). The “latter rain” of spiritual grace and goodness from God will bring refreshment to people’s souls (cf. Is. 44:3).

10:2 idols…diviners. In contrast to God who provides abundance, idols or household gods (cf. Gen. 31:19, 34) and demonic fortunetellers left Israel as sheep without a shepherd (cf. Ezek. 34:6–10). God will judge them all for that false leadership (v. 3). The implication of these words is that a similar deception will occur in the end times. The NT confirms this (cf. Matt. 24:5, 11, 22–28; 2 Thess. 1:8–12).

10:3 royal horse. Though like sheep, Israel will become like an invincible royal war-horse when strengthened by the LORD to conquer His foes (12:8).

10:4 cornerstone. A frequently used messianic title (cf. Is. 28:16; Eph. 2:20; 1 Pet. 2:6–8). Christ is the foundation on which His kingdom rests. tent peg. This may refer to a peg attached to the tent’s center pole on which utensils and valuables were hung. Messiah is the peg in the midst of His kingdom, for all the glory of the kingdom will hang on Him (cf. 6:13; Is. 22:23–24). battle bow…ruler. Another reference to the Messiah (cf. 9:13; Rev. 19:11–16), under whose authority every ruler will be sanctioned.

10:5 the LORD is with them. The prophet pictured foot soldiers overpowering the cavalry (cf. 12:1–9) in battle. This analogy was to illustrate the power of God’s people when He is “with them.”

10:6 house of Judah…Joseph. Both the southern and northern kingdoms of Israel will be restored to a position of blessing, as the whole nation is restored in millennial blessing (cf. Jer. 32:37). I am the LORD their God. The reason for Israel’s restoration was because of God, the covenant keeper, who gave a strong reiteration of His continuing, unconditional commitment to them. The curses of Deut. 28:15–68 expressed in the Assyrian and Babylonian deportations did not abrogate God’s promised blessings to Israel nor transfer them to another people. Even after they had crucified the Messiah, Peter told them they were still able to receive the promise (cf. Acts 2:39) because the Abrahamic Covenant was still in place and they were the people of God’s promise (Acts 3:25).

10:7 The joy of the restored nation of Israel at the beginning of the Millennium is likened to those who have been drinking wine (cf. Is. 66:10–14; Zeph. 3:14–20).

10:8 I will whistle for them. The prophecy summarized what had been said, namely the Messiah’s call for Israel to be redeemed and for them to regather in His land (cf. Is. 5:26). As in Egypt (cf. Ex. 1:8–22), those of Israel who are protected by God because of their faith in Messiah will survive the Tribulation and enter the Millennium to multiply greatly (cf. 2:4; Is. 54:1–3).

10:9, 10 Another summary is given stating that, as God had previously scattered them all over the world (A.D. 70), He would bring them back to populate His messianic kingdom (cf. Is. 11:11, 12; 49:20–22).

10:11 Similar to Israel crossing the Red Sea, God will remove both geographical and political obstacles to Israel’s return for the Kingdom of Messiah. Assyria and Egypt, traditional enemies of Israel, symbolize any nation that would try to withstand God from fulfilling His will (cf. Is. 11:11, 12).

10:12 walk…in His name. The people of Israel will be the messengers of their Messiah in the millennial kingdom. This is the complete spiritual restoration spoken of by Ezekiel (cf. Ezek. 36:21–38; 37:1–14, 22–28).

Zechariah 11

11:1–17 In stark contrast to chaps. 9, 10, in which Messiah is pictured as a wonderful Shepherd, this passage presents an ugly picture of the rejection of the Messiah, the true Shepherd. The prophet turns from the glories of the accepted Messiah at His second coming to the national apostasy and rejection of Messiah at His first coming.

11:1–3 As a fire sweeping down to ravage the whole land of Israel, Zechariah described a fire of judgment that would consume the ungodly as a conflagration consumes trees. The devastation is not limited to spiritual judgment only, but includes the death of people as the land of Israel is judged. The language is the book’s most poetic. “Lebanon,” “Bashan,” and “Jordan” represent the whole land as judgment sweeps from top to bottom covering the entire nation from the north, inland, and down the Jordan Valley to the southern border.

11:2 Wail, O cypress. If the mighty cedars have fallen, surely the more vulnerable smaller trees will be unable to stand. oaks of Bashan. The poem moves from Lebanon, on the northern border of Israel, to Bashan, E of the Sea of Galilee, known for its oaks and lush pastures (cf. Amos 4:1; Mic. 7:14).

11:3 wailing shepherds. The shepherds lament the loss of their pastures, and the young lions their homes and food. Both are poetic figures of the misery that will occur in the land under the ravaging judgment. As the chapter unfolds, it becomes clear that this most likely prophesies the destruction of Jerusalem in A.D. 70 and the subsequent devastation of the whole land, which resulted in the dissolution of the Jewish state.

11:4–14 The cause for the calamity of vv. 1–3 is here given: the rejection of the true Shepherd. God used the prophet Zechariah as an actor playing the part of a shepherd to illustrate the true Shepherd, Jesus Christ, and the rejection He encountered. Instructions given in vv. 4–6 are enacted in vv. 7–14.

11:4–6 The LORD God said that His people were to be treated like sheep fattened for the slaughter, whose shepherds have no pity, but are only interested in money for the meat. Thus God will serve up His sheep for slaughter without pity. With God’s pity (cf. Hos. 1:6) and protection withdrawn, they will be given over to their Roman “neighbors” and to their “King” Caesar (cf. John 19:14, 15), who will ultimately lead them to their destruction in A.D. 70 by the Roman army (cf. John 11:47–50). Over one million Jews were slaughtered in that assault, and almost half a million in subsequent Roman attacks in Palestine.

11:7–14 Here is the record of Zechariah playing a dramatic role to act out the rejection of Christ that will lead to the judgment of Israel outlined in vv. 1–3.

11:7 I fed the flock. The prophet did feed the truth of God to his people as a picture of what Messiah would do when He came. the poor of the flock. Only the poor responded when Jesus came to feed the flock (cf. Matt. 11:5; 1 Cor. 1:26). They were the lowly who would not follow the pride of the priest, scribes, and Pharisees, but believed on Jesus. Beauty…Bonds. The prophet’s symbolic act called for him to take “two staffs.” Eastern shepherds often carried two sticks, a rod to ward off wild beasts and a staff to guide and retrieve wayward sheep (cf. Ps. 23:4). The staff speaks of Christ the Good Shepherd who expressed the love and grace of God by tenderly leading and protecting His people (Mark 6:34), while the rod speaks of His unifying ministry, binding together the scattered house of Israel into one fold (cf. v. 14; Matt. 15:24).

11:8 dismissed the three shepherds. Though difficult to identify, one of the oldest interpretations is that this refers to the priests, elders, and scribes of Israel (see Introduction: Interpretive Challenges). Jesus bestowed grace and unity upon the populace, but confronted the hypocrisy of these religious leaders, and because they rejected Him all 3 offices were obliterated in a short time. God ended the traditional offices of the mediators and in their place brought a new priesthood of believers (cf. 1 Pet. 2:5, 9; Rev. 1:6; 5:10; 20:6). My soul loathed them. Lit. it means “My soul was short with them,” referring to the limits of God’s patience toward the unrepentant.

11:9 eat each other’s flesh. See note on 7:13. In this drama, Zechariah played the unnatural role of a shepherd who abandons his sheep and stops teaching and protecting them. Those who refused to believe were to be given over to pursue their own desires and left exposed to deadly enemies. In the Roman siege of A.D. 70, some of the starving inhabitants did resort to cannibalism (cf. Jer. 19:9).

11:10 break the covenant. Apparently this refers to God’s promise to restrain the nations from decimating Israel if she would consistently obey (Deut. 28:1–14). God set aside His kind and gracious protection and His providential care for His people, allowing Rome to invade and destroy Israel (cf. Luke 19:41–44; 21:24).

11:11 The believing remnant of Christ’s day knew God’s Word was being fulfilled. They knew judgment was coming, but avoided the long term consequences by faith in Christ.

11:12 thirty pieces of silver. Zechariah carried on the drama by symbolically picturing Jesus asking those He came to shepherd what they felt He was worth to them. In a mocking response, the leaders offered 30 silver pieces which was the amount of compensation paid for a slave gored by an ox (cf. Ex. 21:32). This is exactly what Judas Iscariot was paid to betray the Great Shepherd (Matt. 26:14–16). The Jews of Jesus’ day who offered that amount were saying He was worth no more than a common slave.

11:13 The prophet received further instruction in acting out the drama that pictures the rejection of Christ, namely to throw the 30 pieces into the temple. This was fulfilled when Judas Iscariot, laden with guilt, went back and threw the blood money on the temple floor. The priests gathered the money and used it to buy a field from a potter (cf. Matt. 27:3–10). princely price. This ultimate sarcasm from God greeted the ultimate insult from humanity.

11:14 The breaking of the first staff (v. 10) preceded the Jews’ rejection of the Shepherd, while the breaking of this rod once symbolizing the nation’s unity (v. 7) followed His rejection, being fulfilled in the Roman breakup of the Jewish commonwealth. Josephus recorded that in the Roman conquering, the internal dissension among the people in their conflicting parties set Jew against Jew so that they struck each other as cruelly as the Romans struck them.

11:15, 16 With the removal of the true Shepherd, the drama called for the prophet to play a foolish shepherd, who depicted the Antichrist of Daniel’s 70th week (cf. 2 Thess. 2:3; John 5:43; Dan. 9:27). Zechariah’s prophecy jumped from the first century A.D. to the last days before the second coming, omitting the present mystery of the church age (see notes on 9:9, 10; 9:10–15). This foolish (wicked) shepherd had a broken staff or club which he used to beat stubborn sheep into submission, something clearly inappropriate for a shepherd who thoughtfully and tenderly cared for his sheep. God permitted this wicked shepherd to arise, to destroy the sheep. Because they did not choose the Good Shepherd, Israel will receive a foolish one who will do absolutely the opposite of what is expected of shepherds, he will destroy the sheep (v. 16). This is exactly what Antichrist does (cf. Dan. 9:27; Matt. 24:15–22).

11:17 his arm…right eye. Zechariah condemned the worthless shepherd, noting that his strength (“arm”) and his intelligence (“eye”) would be taken away from him (cf. Dan. 7:9–14, 24–27; 8:23–25; 2 Thess. 2:8; Rev. 19:20; 20:10).

Zechariah 12

12:1—14:21 The second and final burden of Zechariah presents the familiar theme of Israel’s ultimate deliverance and salvation. In contrast to initial judgment, he now encourages God’s covenant people with a description of her restoration and blessing in the millennial kingdom, as true to His character and Zechariah’s name, “the LORD remembers.”

12:1 burden…against Israel. See note on 9:1. The prophecy described a future siege against the nation, indicating that there would be significant devastation before there was repentance and conversion in Israel (cf. 14:1, 2). stretches…lays…forms. The God who performed the work of creation will ultimately do the work of consummation.

12:2 cup of drunkenness. Jerusalem is pictured as a large basin from which the nations will figuratively drink with eagerness, only to find themselves becoming intoxicated, disoriented, and thus easy prey for divine judgment at the end of Daniel’s 70th week in the battle of Armageddon when nations gather to attack Jerusalem (cf. Ezek. 38:1–6, 14–16; Dan. 11:40–44; Rev. 9:13–16; 14:20; 16:12–16).

12:3 will surely be cut in pieces. Like lifting a heavy weight, Jerusalem will “seriously injure” (lit.) any people that try to gain victory over it. This is due to divine intervention (cf. vv. 4, 5).

12:4 Horses, ancient symbols of strength, emphasize God’s superior power over Israel’s enemies. Confusion, madness, and blindness are noted as curses on Israel in Deut. 28:28; here they are promised to Israel’s enemies.

12:5 Knowing that God had chosen Jerusalem as the city of His special affection will give confidence to the “governors” (leaders) all over the land (cf. Ps. 46:5). This verse has overtones indicating the saving faith of the Jews in that day, since they are claiming to have trust in God.

12:6 Two similes describe the operation of God’s power: a “firepan” used to carry hot coals to start a wood fire and a “torch” used to light dry grain. Thus will the power of God devour the armies that attack Israel in the latter days.

12:7 Judah first. God will first deliver the defenseless country people before the well-fortified capital, demonstrating that the battle was not won by military might or strategy.

12:8 The LORD will make the feeble like David, the greatest soldier in Israel’s history (cf. 1 Sam. 18:7). And the “house of David,” like the “Angel of the LORD,” are most likely references to the Messiah Himself, who will be the strength of His people.

12:9 See note on 12:2 for important cross references.

12:10 I will pour. God, in His own perfect time and by His own power, will sovereignly act to save Israel. This was prophesied by other prophets (cf. Ezek. 39:29; Joel 2:28–32), and by the Apostle Paul (cf. Rom. 11:25–27). Spirit of grace and supplication. The Holy Spirit is so identified because He brings saving grace and because that grace produces sorrow that will result in repentant prayer to God for forgiveness (cf. Matt. 5:4; Heb. 10:29). look on Me whom they pierced. Israel’s repentance will come because they look to Jesus, the One whom they rejected and crucified (cf. Is. 53:5; John 19:37), in faith at the Second Advent (Rom. 11:25–27). When God says they pierced “Me,” He is certainly affirming the incarnation of deity—Jesus was God. See note on John 10:30.

12:11 Hadad Rimmon…Megiddo. The bitter mourning of that day is likened to the death of righteous king Josiah at Hadad Rimmon in the Megiddo plain (cf. 2 Chr. 35:20–24), located NW of Jerusalem (cf. James 4:8, 9).

12:12–14 The royal (David and his son Nathan) and priestly (Levi and his grandson Shimei) lines, who in the past had set an evil example, were foremost in their contrition and mourning (cf. Num. 3:17–21; 2 Sam. 5:14). It is possible that Is. 53:1–9 comprises the content of their confession. This mourning and deep penitence is not some corporate emotion, but each person individually is brought to sorrow and faith in the Lord Jesus Christ. See note on Rev. 11:13.

Zechariah 13

13:1 house of David…inhabitants of Jerusalem. The totality of cleansing is noted by its effect on both royalty and commoners. a fountain…for sin and for uncleanness. A symbolic reference to the means of cleansing and purification through the atoning death of the pierced One (cf. 1 John 1:7). This has direct reference to the New Covenant of Jer. 31:31–34; Ezek. 36:25–32; Rom. 11:26–29. So the storm that broke upon Israel for the crime of Calvary and has raged with unmitigated fury for long, tragic centuries, will suddenly end and salvation will turn sin into righteousness in the gladness and glory of the kingdom of Messiah Jesus.

13:2–6 When Christ returns and cleanses Israel from her defilement, He is also going to cleanse the nation from the deception of false prophets and their demonic religion.

13:2 unclean spirit. The agents of idolatry are false prophets, but the spiritual power behind it is demonic. The wicked spirits who energize false prophets are unclean because they hate God and holiness and drive their victims into moral impurities and false religion (cf. Deut. 32:17; 1 Kin. 22:19–23; Ps. 106:34–39; 1 Cor. 10:20).

13:3 Because of the salvation of God which has cleansed God’s people and made them love Him and His truth, hatred of false prophecy will overrule normal human feelings, causing even a father and mother to put their own apostate child to death (cf. Deut. 13:6–9, 12–15; Deut. 18:18–22). This is a stern reminder of how God feels about and will eventually treat those preachers who misrepresent the truth.

13:4, 5 a robe of coarse hair. Because of these stern measures, false prophets will cease wearing the traditional clothing of a prophet (cf. 2 Kin. 1:8; Matt. 3:4). They will adopt a clandestine approach to propagating their demon-inspired lies (cf. Jer. 22:22; Mic. 3:7), and lie if they are asked whether they are prophets, claiming to be farmers.

13:6 wounds between your arms. The phrase cannot refer to Messiah, but is a continuation of the false prophet’s behavior in vv. 4, 5. When the false prophet denies any association with pagan practices, others will challenge him to explain the suspicious wounds on his body. False prophets would cut themselves to arouse prophetic ecstasy in idolatrous rites (cf. Lev. 19:28; Deut. 14:1; 1 Kin. 18:28; Jer. 16:6; 48:37), but they will claim the scars represent some attack they suffered from friends. See Introduction: Interpretive Challenges.

13:7–9 Zechariah turned from the false prophets wounded in “friends’” houses to the true prophet wounded in the house of His friends, Israel. He compressed events of both the First (13:7) and Second (13:8, 9) Advents into this brief section. It spoke of Christ’s crucifixion (v. 7) and the Jewish remnant at His second coming (vv. 8, 9).

13:7 My Shepherd…the Man who is My Companion. God spoke of the True Shepherd, that mighty Man who is His intimate associate, thus He identified Christ as His co-equal, affirming the deity of Christ (cf. John 1:1; 10:30; 14:9). Strike the Shepherd. In 11:17, it was the worthless shepherd who was to be struck; now it is the Good Shepherd (cf. 12:10) whose death was designed by God from before the foundation of the world (cf. Is. 53:10; Acts 2:23; 1 Pet. 1:18–20). sheep…scattered. See notes on Matt. 26:31; Mark 14:27, where Jesus applies this prophecy to the disciples who defected from Him after His arrest (Matt. 26:56; Mark 14:50), including Peter’s denial (Matt. 26:33–35, 69–75). the little ones. The same as the “poor of the flock” (11:7). The reference is to the remnant of believers, among the Jews, who were faithful to the Messiah after His crucifixion. Turning God’s hand “against” them could mean they would suffer persecution, which they did (cf. John 15:18, 20; 16:2; James 1:1), or it could be translated “upon” and refer to God’s protection of the faithful.

13:8 two-thirds…one-third. Only a portion of the people of Israel will remain faithful to Christ and be alive in the end. The spiritual survivors will be the remnant who look upon Christ in repentance at His return (cf. 12:10—13:1), which will include those who make up the 144,000 (cf. Rev. 7:4). These will be the sheep of the sheep-goat judgment after Christ’s return who enter the kingdom alive (cf. Is. 35:10; Jer. 30:11; Matt. 25:31–46).

13:9 each one. From the midst of their fiery refinement, the elect remnant of Israel will see Jesus Christ, their Messiah and call on Him as their Savior and LORD. Israel will thus be saved and restored to covenant relationship with the LORD.

Zechariah 14

14:1–21 Chapter 14 is an amplification of 13:8, 9. Prior to Israel’s national conversion (cf. 12:10—13:1), the Jews will make a pact with a false messiah (cf. Dan. 9:27), known as the foolish shepherd (cf. 11:15–17) or Antichrist. In the middle of that 7-year covenant, Antichrist will break his treaty with Israel and require the worship of him alone (Dan. 9:24–27; Matt. 24:15; 2 Thess. 2:3, 4). When Israel refuses, the armies of the world will gather to do battle, climaxing in a great siege of Jerusalem and the Battle of Armageddon (Rev. 19). Following the LORD’s victory at that battle (cf. Rev. 19:11–16), will come the full restoration of Israel as anticipated in Hos. 14:4–7; Joel 3:18–21; Amos 9:13–15; Mic. 4:1–3; Zeph. 3:14–20.

14:1 the day of the LORD is coming. The “Day of the LORD” is a technical term for God’s wrath unleashed against sinners. Here, Zechariah is looking at the Day of the LORD when His wrath is unleashed against the whole world of sinners, which results in the establishment of the LORD’s millennial reign on earth. See note on Is. 2:12 and Introduction to Joel: Historical and Theological Themes. spoil…divided in your midst. Jerusalem will be so overcome by the enemy that the spoil will be leisurely divided in the midst of the city, illustrating how completely Jerusalem will be overthrown. This atrocity then triggers the wrath of God against the world in the Day of the LORD.

14:2 I will gather all the nations. God Himself will gather the nations, using them to purge, refine, and judge (cf. Rev. 16:13, 14, 16). Their presence results in an unprecedented time of national calamity. This is the climax of “the time of Jacob’s trouble” (Jer. 30:5–7).

14:3, 4 His feet will stand on the Mount of Olives. To prevent the eradication of His remnant, the LORD will personally intervene to fight against the gathered nations. Just as He fought for His people in the past, so He will do in the future as the ultimate Warrior-King. Jesus will literally return to the Mt. of Olives, located E of the Kidron Valley, just as the angels announced at His ascension (cf. Acts 1:11). When He does, there will be a tremendous topographical upheaval (perhaps an earthquake), a phenomenon not uncommon when God announces His coming in judgment (cf. Mic. 1:2–4; Nah. 1:5; Rev. 16:18–21). The reaction of people is given in Rev. 6:15–17.

14:4 the Mount of Olives shall be split in two. A valley running E and W will be created as the mountain is pulled northward and southward (cf. Mic. 1:2–4; Nah. 1:5; Rev. 16:18, 19).

14:5 Azal. It is best understood as a place E of Jerusalem, marking the eastern end of the newly created valley. Though exact identification is unknown, it is possibly the Valley of Jehoshaphat or Valley of Decision (cf. Joel 3:12, 14) which will be for judgment of the nations and for the escape of the half who were not captured (v. 2). all the saints with You. This term could refer to angels, Jewish believers or Gentile Christians together (cf. Rev. 19:14).

14:6, 7 As these Jews are fleeing through this newly created valley, the lights in the world will go out (cf. Is. 13:9, 10; 24:23; Joel 2:10; 3:14–16; Matt. 24:29, 30; Rev. 6:12–14) and be replaced by the light of Christ’s glory (cf. Is. 60:19, 20). Only the LORD knows the fullness of the plan for that day—when the lights go out and are lit again in the millennial kingdom (cf. Is. 30:26; Mal. 4:2).

14:8 The highest elevation of the temple mount in Jerusalem is more than 300 ft. lower than the Mt. of Olives, but the topographical alterations described in vv. 4, 10 will allow the spring to flow toward the Dead Sea (E) and the Mediterranean Sea (W) (see notes on Ezek. 47:1–12). It will not dry up in summer, as most Palestinian streams do, but will flow all year, making the desert “blossom as the rose” (Is. 35:1).

14:9 LORD is one…His name one. Cf. Rev. 11:15. There will be only one religion in the entire world during the millennial reign of Christ. Ruling with a rod of iron (cf. Rev. 19:15), Christ will have done away with all false religions spawned by Satan. This will be the ultimate fulfillment of the Abrahamic Covenant providing a Jewish people, the nation of Israel, and the land given to Abraham; the Davidic Covenant which promised a king from the tribe of Judah and the line of David; and the New Covenant which held out the hope of spiritual redemption for Jew and Gentile. All of this will be fulfilled in and by the Lord Jesus Christ.

14:10 All the land…into a plain. The term “plain” pictures the Jordan Valley, extending from Mt. Hermon (elevation 9,100 ft.) to the Gulf of Aqabah. Here the entire land, from Geba 6 mi. to the N to Rimmon in the S, would be leveled to become like the well-watered and fertile lowlands of the Jordan Valley (cf. Gen. 13:10), causing Jerusalem to be exalted above like a solitaire diamond on a ring. Jerusalem, having been rebuilt according to these dimensions, will be exalted in both place and purpose, the prominent royal city containing the temple of God and the throne of Jesus Christ (cf. Ezek. 40–48). The locations of these landmarks would be the equivalent of meaning “all Jerusalem, E to W and N to S.”

14:11 safely inhabited. Jerusalem, the city of peace, has been fought over more frequently than any other city on earth, and prayed for over the millennia (Ps. 122:6–9). As promised by God (2 Sam. 7:10–17; Ps. 2:6; Ezek. 37:24–28; Joel 3:16, 17), she will know permanent righteousness and with it peace, rest, and safety.

14:12–15 The prophet, one final time, cycles back over the judgment that precedes the kingdom. God will strike the heathen forces gathered against Israel (vv. 1–3) with a supernatural plague similar to His judgment of the Assyrian army (Is. 37:36), causing a panic so great that they begin to attack one another (cf. Judg. 7:22; 1 Sam. 14:15–20; 2 Chr. 20:23), aiding in the escape of the half (cf. vv. 2, 5). God will enable His people to fight (cf. Is. 11:13, 14). Then He will send a widespread plague that even extends to their animals, preventing their use for military endeavors or escape. This depicts the thwarting of their efforts as God ultimately destroys them by the Messiah (Rev. 19:11–16).

14:16–19 This very important passage reveals that some Gentiles will go into the millennial kingdom alive along with the redeemed Jews. A converted remnant from those heathen nations will make annual pilgrimages to Jerusalem to worship the LORD and to celebrate the Feast of Tabernacles during the Millennium. Commemorating the time when God “tabernacled” with Israel in the wilderness, the feast represented the last of the 3 major pilgrimage festivals (Lev. 23:34–36), marked the final harvest of the year’s crops, and provided a time of rejoicing. In the Millennium, it will celebrate Messiah’s presence again dwelling among His people and the joyful restoration of Israel, including the ingathering of the nations. Those who refuse to go will experience drought and plague. Tragically, as the thousand years go on, there will be many people from all over the world who will reject Christ as Savior and King, joining in a final war against Him, only to be destroyed and cast into hell forever (cf. Rev. 20:7–15).

14:16 Feast of Tabernacles. The historical background can be found in Lev. 23:33–36; Num. 29:12–38; Deut. 16:13–17. In addition to the Feast of Tabernacles, two other feasts will be celebrated in the Millennium, i.e., 1) Feast of the New Year (Ezek. 45:18–20) and 2) Passover (Ezek. 45:21–25). These feasts are no more efficacious than were the feasts of the Mosaic era or the Lord’s Supper in the church age. They all provided a symbolic anticipation or remembrance of Christ’s unique and once-for-all sacrifice at Calvary.

14:17 no rain. Drought is a dreaded punishment (cf. 1 Kin. 17:1–7; 2 Chr. 7:13, 14; James 5:17, 18) since it deprives the people of life-sustaining water.

14:20, 21 Just as the High-Priest, whose turban was engraved with the phrase “HOLINESS TO THE LORD,” was set apart for the service of the LORD (cf. Zech. 3:5; also Ex. 28:36; 39:30), so even mundane and ordinary things like the bells that decorate horses and common pots and pans will be as holy as the High-Priest and the altar bowls used in sacrifices. There will be no need for distinctions between holy and secular. Everything will be set apart to the service of the LORD in the Messiah’s glorious kingdom.

14:21 Canaanite. This identification is used as a figure for the morally and spiritually unclean persons who will be excluded from entering the millennial temple. Before Israel conquered the Promised Land, the vile Canaanites inhabited it; thus the term became proverbial in Israel for a morally degenerate, ceremonially unclean person.

Zechariah 1

1:1 a Ezra 4:24; 6:15; Hag. 1:1; Zech. 7:1

1:1 b Ezra 5:1; 6:14; Zech. 7:1; Matt. 23:35; Luke 11:51

1:1 c Neh. 12:4, 16

1:3 d Is. 31:6; 44:22; (Mic. 7:19; Mal. 3:7–10; Luke 15:20; James 4:8)

1:4 e 2 Chr. 36:15, 16

1:4 f Is. 31:6; Jer. 3:12; 18:11; Ezek. 18:30; (Hos. 14:1)

1:6 g (Is. 55:11)

1:6 h Lam. 1:18; 2:17

1:8 i Is. 55:13; Zech. 6:2; (Rev. 6:4)

1:8 j (Zech. 6:2–7; Rev. 6:2)

1:9 k Zech. 4:4, 5, 13; 6:4

1:10 l (Heb. 1:14)

1:11 m (Ps. 103:20, 21)

1:11 1 Lit. sitting and quiet

1:12 n Ps. 74:10; Jer. 12:4; Hab. 1:2

1:12 o 2 Chr. 36:21; Jer. 25:11, 12; 29:10; Dan. 9:2; Zech. 7:5

1:13 p Jer. 29:10

1:14 q Joel 2:18; Zech. 8:2

1:14 2 Lit. Cry out

1:14 3 Or jealous

1:14 4 Or jealousy

1:15 r Is. 47:6

1:16 s (Is. 12:1; 54:8; Zech. 2:10; 8:3)

1:16 t Ezra 6:14, 15; Hag. 1:4; Zech. 4:9

1:16 u 2 Chr. 36:23; Ezra 1:2, 3; Is. 44:28

1:16 v Zech. 2:1–3

1:17 w (Is. 40:1, 2; 51:3)

1:17 x Is. 14:1; Zech. 2:12

1:17 5 Or overflow with good

1:18 y (Lam. 2:17)

1:19 z Ezra 4:1, 4, 7

1:19 6 Kingdoms or powers

1:21 a (Ps. 75:10)

1:21 b Ps. 75:4, 5

1:21 7 Lit. these

Zechariah 2

2:1 a Jer. 31:39; Ezek. 40:3; 47:3; Zech. 1:16

2:2 b Rev. 11:1

2:4 c Jer. 31:27

2:5 d (Is. 26:1)

2:5 e (Is. 60:19)

2:6 f Is. 48:20

2:6 g Deut. 28:64

2:7 h Is. 48:20; Jer. 51:6; (Rev. 18:4)

2:8 i Deut. 32:10; Ps. 17:8

2:8 1 Lit. pupil

2:9 j Is. 19:16

2:9 k Zech. 4:9

2:9 2 booty or plunder

2:10 l Is. 12:6

2:10 m (Lev. 26:12)

2:11 n (Is. 2:2, 3)

2:11 o Zech. 3:10

2:11 p Ex. 12:49

2:11 q Ezek. 33:33

2:12 r (Deut. 32:9); Ps. 33:12; Jer. 10:16

2:13 s Hab. 2:20; Zeph. 1:7

2:13 t Ps. 68:5

Zechariah 3

3:1 a Ezra 5:2; Hag. 1:1; Zech. 6:11

3:1 b 1 Chr. 21:1; Job 1:6; Ps. 109:6; (Rev. 12:9, 10)

3:1 1 Lit. the Adversary

3:2 c Mark 9:25; (Jude 9)

3:2 d (Rom. 8:33)

3:2 e Amos 4:11; Jude 23

3:3 f Ezra 9:15; Is. 64:6

3:4 g Gen. 3:21; Is. 61:10

3:5 h Ex. 29:6

3:7 i Lev. 8:35; Ezek. 44:16

3:7 j Deut. 17:9, 12

3:7 k Zech. 3:4

3:8 l Ps. 71:7

3:8 m Is. 42:1

3:8 n Is. 11:1; 53:2; Jer. 23:5; 33:15; Zech. 6:12

3:8 2 Lit. men of a sign or wonder

3:9 o (Zech. 4:10; Rev. 5:6)

3:9 p Ps. 118:22

3:9 q Jer. 31:34; 50:20; Zech. 3:4

3:10 r Zech. 2:11

3:10 s 1 Kin. 4:25; Is. 36:16; Mic. 4:4

Zechariah 4

4:1 a Zech. 1:9; 2:3

4:1 b Dan. 8:18

4:2 c Rev. 1:12

4:2 d Ex. 25:37; (Rev. 4:5)

4:3 e Rev. 11:3, 4

4:6 f Hag. 1:1

4:6 g Is. 30:1; Hos. 1:7; Hag. 2:4, 5

4:7 h Ps. 114:4, 6; Is. 40:4; Jer. 51:25; Nah. 1:5; Zech. 14:4, 5; (Matt. 21:21)

4:7 i Ps. 118:22

4:7 j Ezra 3:10, 11, 13; Ps. 84:11

4:9 k Ezra 3:8–10; 5:16; Hag. 2:18

4:9 l Ezra 6:14, 15; Zech. 6:12, 13

4:9 m Zech. 2:9, 11; 6:15

4:9 n (Is. 43:16); Zech. 2:8

4:9 1 Lit. house

4:10 o Neh. 4:2–4; Amos 7:2, 5; Hag. 2:3

4:10 p 2 Chr. 16:9; Prov. 15:3; Zech. 3:9

4:10 2 Lit. plummet stone

4:11 q Zech. 4:3; Rev. 11:4

4:12 3 Lit. into the hands of

4:14 r Rev. 11:4

4:14 s Zech. 3:1–7

4:14 4 Lit. sons of fresh oil

Zechariah 5

5:1 a Jer. 36:2; Ezek. 2:9; Rev. 5:1

5:3 b Mal. 4:6

5:4 c Ex. 20:15; Lev. 19:11

5:4 d Ex. 20:7; Lev. 19:12; Is. 48:1; Jer. 5:2; Zech. 8:17; Mal. 3:5

5:4 e Lev. 14:34, 35; Job 18:15

5:6 1 Heb. ephah, a measuring container, and so elsewhere

5:8 2 Lit. stone

5:9 f Lev. 11:13, 19; Ps. 104:17; Jer. 8:7

5:10 g Zech. 5:5

5:11 h Jer. 29:5, 28

5:11 i Gen. 10:10; Is. 11:11; Dan. 1:2

5:11 3 Babylon

Zechariah 6

6:2 a Zech. 1:8; Rev. 6:4

6:2 b Rev. 6:5

6:4 c Zech. 5:10

6:5 d (Ps. 104:4; Heb. 1:7, 14)

6:5 e 1 Kin. 22:19; Dan. 7:10; Zech. 4:14; Luke 1:19

6:6 f Jer. 1:14; Ezek. 1:4

6:6 1 The chariot

6:7 g Gen. 13:17; Zech. 1:10

6:8 h Eccl. 10:4

6:11 i Ex. 29:6

6:11 j Ezra 3:2; Hag. 1:1; Zech. 3:1

6:11 2 Lit. crowns

6:12 k John 1:45

6:12 l Is. 4:2; 11:1; Jer. 23:5; 33:15; Zech. 3:8

6:12 m (Matt. 16:18; Eph. 2:20; Heb. 3:3)

6:12 3 Lit. sprout up

6:13 n Is. 22:24

6:13 o Ps. 110:4; (Heb. 3:1)

6:13 4 Both offices

6:14 p Ex. 12:14; Mark 14:9

6:14 5 Lit. crowns

6:14 6 So with MT, Tg., Vg.; Syr. for Heldai (cf. v. 10); LXX for the patient ones

6:15 q Is. 57:19; (Eph. 2:13)

Zechariah 7

7:2 1 Lit. they, cf. v. 5

7:2 2 Or Sar-Ezer

7:2 3 Heb. Bethel

7:2 4 Or to entreat the favor of

7:3 a Deut. 17:9; Mal. 2:7

7:3 b Zech. 8:19

7:3 5 Lit. consecrate myself

7:5 c (Is. 58:1–9)

7:5 d Jer. 41:1

7:5 e Zech. 1:12

7:5 f (Rom. 14:6)

7:6 g Deut. 12:7; 14:26; 1 Chr. 29:22

7:7 h Is. 1:16–20; Jer. 7:5, 23; Zech. 1:4

7:7 i Jer. 17:26

7:7 6 Heb. Negev

7:9 j Is. 58:6, 7; Jer. 7:28

7:9 7 Or lovingkindness

7:10 k Ex. 22:22; Ps. 72:4; Is. 1:17; Jer. 5:28

7:10 l Ps. 36:4; Ezek. 38:10; 45:9; Mic. 2:1; Zech. 8:16, 17

7:11 m Neh. 9:29

7:11 n Jer. 17:23; Acts 7:57

7:11 8 Lit. gave a stubborn or rebellious shoulder

7:11 9 Lit. made their ears heavy

7:12 o Ezek. 11:19

7:12 p Neh. 9:29, 30

7:12 q 2 Chr. 36:16; Dan. 9:11, 12

7:13 r Prov. 1:24–28; Is. 1:15; Jer. 11:11; Mic. 3:4

7:14 s Lev. 26:33; Deut. 4:27; 28:64; Neh. 1:8

Zechariah 8

8:2 a Joel 2:18; Nah. 1:2; Zech. 1:14

8:2 1 Or jealous

8:2 2 Or jealousy

8:2 3 Lit. heat or rage

8:3 b Zech. 1:16

8:3 c Zech. 2:10, 11

8:3 d Is. 1:21

8:3 e (Is. 2:2, 3)

8:3 f Jer. 31:23

8:4 g 1 Sam. 2:31; Is. 65:20

8:4 4 Lit. many days

8:5 h Jer. 30:19, 20

8:6 i (Gen. 18:14; Luke 1:37)

8:6 5 Or wonderful

8:7 j Ps. 107:3; Is. 11:11; Ezek. 37:21

8:7 6 Lit. rising sun

8:7 7 Lit. setting sun

8:8 k Zeph. 3:20; Zech. 10:10

8:8 l (Jer. 30:22; 31:1, 33; Zech. 13:9)

8:8 m Jer. 4:2

8:9 n 1 Chr. 22:13; Is. 35:4; Hag. 2:4

8:9 o Ezra 5:1, 2; 6:14; Zech. 4:9

8:9 p Hag. 2:18

8:10 q Hag. 1:6, 9

8:11 r (Ps. 103:9); Is. 12:1; Hag. 2:15–19

8:12 s Joel 2:22

8:12 t Ps. 67:6

8:12 u Hag. 1:10

8:12 8 Lit. seed of peace

8:13 v Jer. 42:18

8:13 w Gen. 12:2; Ruth 4:11, 12; Is. 19:24, 25; Ezek. 34:26; (Zeph. 3:20)

8:14 x Jer. 31:28

8:14 y (2 Chr. 36:16)

8:14 9 Lit. bring calamity to you

8:16 z Zech. 7:9, 10

8:16 a Ps. 15:2; (Prov. 12:17–19); Zech. 8:3; (Eph. 4:25)

8:17 b Prov. 3:29; Jer. 4:14; Zech. 7:10

8:17 10 Lit. his

8:19 c Jer. 52:6

8:19 d Jer. 52:12

8:19 e 2 Kin. 25:25; Jer. 41:1, 2

8:19 f Jer. 52:4

8:19 g Esth. 8:17

8:19 h Zech. 8:16; Luke 1:74, 75

8:21 i (Is. 2:2, 3; Mic. 4:1, 2)

8:22 j Is. 60:3; 66:23; (Zech. 14:16–21)

8:23 k Is. 3:6

8:23 l (Is. 45:14)

8:23 m 1 Cor. 14:25

8:23 11 Lit. wing, corner of a garment

Zechariah 9

9:1 a Is. 17:1; Jer. 23:33

9:1 b Amos 1:3–5

9:1 1 oracle, prophecy

9:2 c Jer. 49:23

9:2 d Is. 23; Jer. 25:22; 47:4; Ezek. 26; Amos 1:9, 10

9:2 e 1 Kin. 17:9

9:2 f Ezek. 28:3

9:4 g Is. 23:1

9:4 h Ezek. 26:17

9:5 i Zeph. 2:4, 5

9:6 j Amos 1:8; Zeph. 2:4

9:6 k Ezek. 25:15–17

9:6 2 Lit. An illegitimate one

9:8 l (Ps. 34:7)

9:9 m Zeph. 3:14, 15; Zech. 2:10

9:9 n (Ps. 110:1; Is. 9:6, 7; Jer. 23:5, 6); Matt. 21:5; Mark 11:7, 9; Luke 19:38; John 12:15

9:10 o Hos. 1:7; Mic. 5:10

9:10 p Ps. 46:9; Is. 2:4; Hos. 2:18; Mic. 4:3

9:10 q Ps. 72:8

9:11 r Is. 42:7

9:12 s Is. 49:9; Jer. 17:13; Heb. 6:18–20

9:12 t Is. 61:7

9:14 u Ps. 18:14; Hab. 3:11

9:14 v Is. 21:1

9:15 w Is. 37:35; Zech. 12:8

9:15 3 Sacrificial basins

9:16 x Jer. 31:10, 11

9:16 y Is. 62:3; Mal. 3:17

9:16 z Is. 11:12

9:16 4 Lit. stones

9:17 a (Ps. 31:19)

9:17 b (Ps. 45:1–16)

9:17 c Joel 3:18

9:17 5 Lit. His

Zechariah 10

10:1 a (Jer. 14:22)

10:1 b (Deut. 11:13, 14)

10:1 c (Joel 2:23)

10:1 1 Spring rain

10:1 2 Or lightning flashes

10:2 d Jer. 10:8

10:2 e Jer. 27:9; (Ezek. 13)

10:2 f Job 13:4

10:2 g Jer. 50:6, 17

10:2 h Ezek. 34:5–8; Matt. 9:36; Mark 6:34

10:2 3 Heb. teraphim

10:2 4 afflicted

10:3 i Jer. 25:34–36; Ezek. 34:2; Zech. 11:17

10:3 j Ezek. 34:17

10:3 k Luke 1:68

10:3 l Song 1:9

10:3 5 Leaders

10:4 m Is. 28:16

10:4 n Is. 22:23

10:4 6 Or despot

10:5 o Ps. 18:42

10:6 p Jer. 3:18; Ezek. 37:21

10:6 q Hos. 1:7; Zech. 1:16

10:6 r Zech. 13:9

10:7 s Ps. 104:15

10:8 t Is. 5:26

10:8 u Is. 49:19; Ezek. 36:37; Zech. 2:4

10:9 v Hos. 2:23

10:9 w Deut. 30:1

10:9 7 Or scatter

10:10 x Is. 11:11; Hos. 11:11

10:10 y Is. 49:19, 20

10:11 z Is. 11:15

10:11 a Is. 14:25; Zeph. 2:13

10:11 b Ezek. 30:13

10:11 8 The Nile

10:12 c Mic. 4:5

Zechariah 11

11:1 a Zech. 10:10

11:2 b Ezek. 31:3

11:2 c Is. 32:19

11:3 d Jer. 25:34–36

11:3 1 Or floodplain, thicket

11:5 e (Jer. 2:3); 50:7

11:5 f Deut. 29:19; Hos. 12:8; 1 Tim. 6:9

11:5 g Ezek. 34:2, 3

11:6 2 Lit. strike

11:7 h Jer. 39:10; Zeph. 3:12; Matt. 11:5

11:7 3 So with MT, Tg., Vg.; LXX for the Canaanites

11:7 4 Or Grace

11:7 5 Or Unity

11:8 i Hos. 5:7

11:8 6 Or destroyed, lit. cut off

11:9 j Jer. 15:2

11:10 7 Or Grace

11:11 k Zeph. 3:12; Matt. 27:50; Mark 15:37; Luke 23:46; Acts 8:32

11:11 8 So with MT, Tg., Vg.; LXX the Canaanites

11:12 l Gen. 37:28; Ex. 21:32; Matt. 26:15; 27:9, 10

11:12 9 good in your sight

11:13 m Matt. 27:3–10; Acts 1:18, 19

11:14 10 Or Unity

11:15 n Is. 56:11; Ezek. 34:2

11:16 o Ezek. 34:1–10; Mic. 3:1–3

11:17 p Jer. 23:1; Ezek. 34:2; Zech. 10:2; 11:15; John 10:12, 13

Zechariah 12

12:1 a Is. 42:5; 44:24

12:1 b Num. 16:22; (Eccl. 12:7; Is. 57:16); Heb. 12:9

12:1 1 oracle, prophecy

12:2 c Is. 51:17

12:2 2 Lit. reeling

12:3 d Zech. 12:4, 6, 8; 13:1

12:3 e Matt. 21:44

12:4 f Ps. 76:6; Ezek. 38:4

12:6 g Is. 10:17, 18; Obad. 18; Zech. 11:1

12:9 h Hag. 2:22

12:10 i Jer. 31:9; 50:4; Ezek. 39:29; (Joel 2:28, 29)

12:10 j John 19:34, 37; 20:27; (Rev. 1:7)

12:10 k Jer. 6:26; Amos 8:10

12:11 l (Matt. 24:30); Acts 2:37; (Rev. 1:7)

12:11 m 2 Kin. 23:29

12:11 3 Heb. Megiddon

12:12 n (Matt. 24:30; Rev. 1:7)

12:12 o Luke 3:31

Zechariah 13

13:1 a Acts 10:43; (Rev. 21:6, 7)

13:1 b Ps. 36:9; (Heb. 9:14; 1 John 1:7)

13:1 c Num. 19:17; Is. 4:4; Ezek. 36:25

13:2 d Ex. 23:13; Hos. 2:17

13:2 e Jer. 23:14, 15; 2 Pet. 2:1

13:3 f Deut. 18:20; (Ezek. 14:9)

13:3 g Deut. 13:6–11; (Matt. 10:37)

13:4 h Jer. 6:15; 8:9; (Mic. 3:6, 7)

13:4 i 2 Kin. 1:8; Is. 20:2; Matt. 3:4

13:5 j Amos 7:14

13:6 1 Or hands

13:7 k Is. 40:11; Ezek. 34:23, 24; 37:24; Mic. 5:2, 4

13:7 l (John 10:30)

13:7 m Matt. 26:31, 56, 67; Mark 14:27; 1 Pet. 5:4; Rev. 7:16, 17

13:7 n Luke 12:32

13:8 o Is. 6:13; Ezek. 5:2, 4, 12

13:8 p (Rom. 11:5)

13:9 q Is. 48:10; Ezek. 20:38; Mal. 3:3

13:9 r 1 Pet. 1:6, 7

13:9 s Ps. 50:15; Zeph. 3:9; (Zech. 12:10)

13:9 t Jer. 30:22; Hos. 2:23

Zechariah 14

14:1 a (Is. 13:6, 9; Joel 2:1; Mal. 4:1)

14:1 1 plunder or booty

14:2 b Joel 3:2; Zech. 12:2, 3

14:2 2 Or plundered

14:4 c Ezek. 11:23; Acts 1:9–12

14:4 d Joel 3:12

14:5 e Is. 29:6; Amos 1:1

14:5 f (Ps. 96:13); Is. 66:15, 16; Matt. 24:30, 31; 25:31; Jude 14

14:5 g Joel 3:11

14:5 3 Or you; LXX, Tg., Vg. Him

14:6 4 Lit. glorious ones

14:7 h Matt. 24:36

14:7 i Is. 30:26

14:8 j Ezek. 47:1–12; Joel 3:18; (John 7:38; Rev. 22:1, 2)

14:8 5 The Dead Sea

14:8 6 The Mediterranean Sea

14:9 k (Jer. 23:5, 6; Rev. 11:15)

14:9 l (Eph. 4:5, 6); Deut. 6:4

14:10 m Jer. 30:18; Zech. 12:6

14:10 n Neh. 3:1; Jer. 31:38

14:10 7 Lit. She

14:11 o Jer. 31:40

14:11 p Jer. 23:6; Ezek. 34:25–28; Hos. 2:18

14:12 8 Lit. decay

14:13 q 1 Sam. 14:15, 20

14:13 r Judg. 7:22; 2 Chr. 20:23; Ezek. 38:21

14:14 s Ezek. 39:10, 17

14:15 t Zech. 14:12

14:16 u (Is. 2:2, 3; 60:6–9; 66:18–21; Mic. 4:1, 2)

14:16 v Is. 27:13

14:16 w Lev. 23:34–44; Neh. 8:14; Hos. 12:9; John 7:2

14:17 x Is. 60:12

14:18 y Is. 19:21

14:18 z Deut. 11:10

14:19 9 Lit. sin

14:20 a Ex. 28:36; 39:30; Is. 23:18; Jer. 2:3

14:20 b Ezek. 46:20

14:21 c Is. 35:8; Ezek. 44:9; Joel 3:17; Rev. 21:27; 22:15

14:21 d (Eph. 2:19–22)

14:21 10 Or on every pot … shall be engraved “HOLINESS TO THE LORD OF HOSTS”

Introduction to Malachi

Title

The title is derived from the prophecy’s author, Malachi. With this last work in the Minor Prophets, God closes the OT canon historically and prophetically.

Author and Date

Some have suggested that the book was written anonymously, noting that the name, meaning “my messenger” or “the LORD’s messenger,” could be a title rather than a proper name. It is pointed out that the name occurs nowhere else in the OT, nor is any background material provided about the author. However, since all other prophetic books have historically identified their author in the introductory heading, this suggests that Malachi was indeed the name of the last OT writing prophet in Israel. Jewish tradition identifies him as a member of the Great Synagogue that collected and preserved the Scriptures.

Looking solely at internal evidence, the date of the prophecy points to the late fifth century B.C., most likely during Nehemiah’s return to Persia ca. 433–424 B.C. (cf. Neh. 5:14; 13:6). Sacrifices were being made at the second temple (1:7–10; 3:8), which was finished in 516 B.C. (cf. Ezra 6:13–15). Many years had passed since then as the priests had increasingly become complacent and corrupt (1:6—2:9). Malachi’s reference to “governor” (1:8) speaks of the time of Persian dominance in Judah when Nehemiah was revisiting Persia (Neh. 13:6), while his emphasis on the law (4:4) coincides with a similar focus by Ezra and Nehemiah (cf. Ezra 7:14, 25, 26; Neh. 8:18). They shared other concerns as well, such as marriages to foreign wives (2:11–15; cf. Ezra 9, 10; Neh. 13:23–27), withholding of tithes (3:8–10; cf. Neh. 13:10–14), and social injustice (3:5; cf. Neh. 5:1–13). Nehemiah came to Jerusalem in 445 B.C. to rebuild the wall, and returned to Persia in 433 B.C. He later returned to Israel (ca. 424 B.C.) to deal with the sins Malachi described (Neh. 13:6). So it is likely that Malachi was written during the period of Nehemiah’s absence, almost a century after Haggai and Zechariah began to prophesy. Similar to Rev. 2, 3, in which Christ writes what He thinks about the conditions of the churches, here God writes through Malachi to impress upon Israel His thoughts about the nation.

Background and Setting

Only 50,000 exiles had returned to Judah from Babylon (538–536 B.C.). The temple had been rebuilt under the leadership of Zerubbabel (516 B.C.) and the sacrificial system renewed. Ezra had returned in 458 B.C., followed by Nehemiah in 445 B.C. After being back in the land of Palestine for only a century, the ritual of the Jews’ religious routine led to hard-heartedness toward God’s great love for them and to widespread departure from His law by both people and priest. Malachi rebuked and condemned these abuses, forcefully indicting the people and calling them to repentance. When Nehemiah returned from Persia the second time (ca. 424 B.C.), he vigorously rebuked them for these abuses in the temple and priesthood, for the violation of the Sabbath rest, and for the unlawful divorce of their Jewish wives so they could marry Gentile women (cf. Neh. 13).

As over two millennia of OT history since Abraham concluded, none of the glorious promises of the Abrahamic, Davidic, and New Covenants had been fulfilled in their ultimate sense. Although there had been a few high points in Israel’s history, e.g., Joshua, David, and Josiah, the Jews had seemingly lost all opportunity to receive God’s favor since less than 100 years after returning from captivity, they had already sunk to a depth of sin that exceeded the former iniquities which brought on the Assyrian and Babylonian deportations. Beyond this, the long anticipated Messiah had not arrived and did not seem to be in sight.

So, Malachi wrote the capstone prophecy of the OT in which he delivered God’s message of judgment on Israel for their continuing sin and God’s promise that one day in the future, when the Jews would repent, Messiah would be revealed and God’s covenant promises would be fulfilled. There were over 400 years of divine silence, with only Malachi’s words ringing condemnation in their ears, before another prophet arrived with a message from God. That was John the Baptist preaching, “Repent, for the Kingdom of heaven is at hand!” (Matt. 3:2). Messiah had come.

Historical and Theological Themes

The LORD repeatedly referred to His covenant with Israel (cf. 2:4, 5, 8, 10, 14; 3:1), reminding them, from His opening words, of their unfaithfulness to His love/marriage relationship with them (cf. 1:2–5). God’s love for His people pervades the book. Apparently the promises by the former prophets of the coming Messiah who would bring final deliverance and age-long blessings, and the encouragement from the recent promises (ca. 500 B.C.) of Haggai and Zechariah, had only made the people and their leaders more resolute in their complacency. They thought that this love relationship could be maintained by formal ritual alone, no matter how they lived. In a penetrating rebuke of both priests (1:6—2:9) and people (2:10–16), the prophet reminds them that the LORD’s coming, which they were seeking (3:1), would be in judgment to refine, purify, and purge (3:2, 3). The LORD not only wanted outward compliance with the law, but an inward acceptance as well (cf. Matt. 23:23). The prophet assaults the corruption, wickedness, and false security by directing his judgments at their hypocrisy, infidelity, compromise, divorce, false worship, and arrogance.

Malachi set forth his prophecy in the form of a dispute, employing the question-and-answer method. The LORD’s accusations against His people were frequently met by cynical questions from the people (1:2, 6, 7; 2:17; 3:7, 8, 13). At other times, the prophet presented himself as God’s advocate in a lawsuit, posing rhetorical questions to the people based on their defiant criticisms (1:6, 8, 9; 2:10, 15; 3:2).

Malachi indicted the priests and the people on at least 6 counts of willful sin: 1) repudiating God’s love (1:2–5); 2) refusing God His due honor (1:6—2:9); 3) rejecting God’s faithfulness (2:10–16); 4) redefining God’s righteousness (2:17–3:6); 5) robbing God’s riches (3:7–12); and 6) reviling God’s grace (3:13–15). There are 3 interludes in which Malachi rendered God’s judgment: 1) to the priests (2:1–9); 2) to the nation (3:1–6); and 3) to the remnant (3:16–4:6).

Interpretive Challenges

The meaning of Elijah being sent “before the coming of the great and dreadful day of the LORD” (4:5) has been debated. Was this fulfilled in John the Baptist or is it yet future? Will Elijah be reincarnated? It seems best to view Malachi’s prophecy as a reference to John the Baptist and not to a literally-returned Elijah. Not only did the angel announce that John the Baptist would “go before Him in the spirit and power of Elijah” (Luke 1:17), but John the Baptist himself said he was not Elijah (John 1:21). Thus John was like Elijah, internally in “spirit and power” and externally in rugged independence and nonconformity. If the Jews would receive the Messiah, then he would be the Elijah spoken of (cf. Matt. 11:14; 17:9-13); if they refused the King, then another Elijah-like prophet would be sent in the future, perhaps as one of the two witnesses (cf. Rev. 11:1-19).

Outline

I. The Denunciation of Israel’s Sins (1:1-2:16)

A. Reminder of God’s Love for Israel (1:1-5)

B. Rebuke of the Priests (1:6-2:9)

1. Contempt for God’s altar (1:6–14)

2. Contempt for God’s glory (2:1–3)

3. Contempt for God’s law (2:4–9)

C. Rebuke of the People (2:10-16)

II. The Declaration of Israel’s Judgment and Blessing (2:17-4:6)

A. Coming of a Messenger (2:17-3:5)

B. Challenge to Repent (3:6-12)

C. Criticism by Israel Against the LORD (3:13-15)

D. Consolation to the Faithful Remnant (3:16-4:6)

The Book of

MALACHI

Malachi 1

Polluted Offerings to God

1The 1burden of the word of the LORD to Israel 2by Malachi.

Israel Beloved of God

2“Ia have loved you,” says the LORD.

“Yet you say, ‘In what way have You loved us?’

Was not Esau Jacob’s brother?”

Says the LORD.

“Yet bJacob I have loved;

3But Esau I have hated,

And claid waste his mountains and his heritage

For the jackals of the wilderness.”

4Even though Edom has said,

“We have been impoverished,

But we will return and build the desolate places,”

Thus says the LORD of hosts:

“They may build, but I will dthrow down;

They shall be called the Territory of Wickedness,

And the people against whom the LORD will have indignation forever.

5Your eyes shall see,

And you shall say,

e‘The LORD is magnified beyond the border of Israel.’

Polluted Offerings

6“A son fhonors his father,

And a servant his master.

g If then I am the Father,

Where is My honor?

And if I am a Master,

Where is My reverence?

Says the LORD of hosts

To you priests who despise My name.

h Yet you say, ‘In what way have we despised Your name?’

7“You offer idefiled food on My altar,

But say,

‘In what way have we defiled You?’

By saying,

j‘The table of the LORD is 3contemptible.’

8And kwhen you offer the blind as a sacrifice,

Is it not evil?

And when you offer the lame and sick,

Is it not evil?

Offer it then to your governor!

Would he be pleased with you?

Would he laccept4 you favorably?”

Says the LORD of hosts.

9“But now entreat God’s favor,

That He may be gracious to us.

m While this is being done by your hands,

Will He accept you favorably?”

Says the LORD of hosts.

10“Who is there even among you who would shut the doors,

n So that you would not kindle fire on My altar in vain?

I have no pleasure in you,”

Says the LORD of hosts,

o“Nor will I accept an offering from your hands.

11For pfrom the rising of the sun, even to its going down,

My name shall be great qamong the Gentiles;

r In every place sincense shall be offered to My name,

And a pure offering;

t For My name shall be great among the nations,”

Says the LORD of hosts.

12“But you profane it,

In that you say,

u‘The table of the 5LORD is defiled;

And its fruit, its food, is contemptible.’

13You also say,

‘Oh, what a vweariness!’

And you sneer at it,”

Says the LORD of hosts.

“And you bring the stolen, the lame, and the sick;

Thus you bring an offering!

w Should I accept this from your hand?”

Says the LORD.

14“But cursed be xthe deceiver

Who has in his flock a male,

And takes a vow,

But sacrifices to the Lord ywhat is blemished—

For zI am a great King,”

Says the LORD of hosts,

“And My name is to be feared among the nations. Old Testament Names for God

Malachi 2

Corrupt Priests

1“And now, O apriests, this commandment is for you.

2b If you will not hear,

And if you will not take it to heart,

To give glory to My name,”

Says the LORD of hosts,

“I will send a curse upon you,

And I will curse your blessings.

Yes, I have cursed them calready,

Because you do not take it to heart.

3“Behold, I will rebuke your descendants

And spread drefuse on your faces,

The refuse of your solemn feasts;

And one will etake you away 1with it.

4Then you shall know that I have sent this commandment to you,

That My covenant with Levi may continue,”

Says the LORD of hosts.

5“Myf covenant was with him, one of life and peace,

And I gave them to him gthat he might fear Me;

So he feared Me

And was reverent before My name.

6h The2 law of truth was in his mouth,

And 3injustice was not found on his lips.

He walked with Me in peace and equity,

And iturned many away from iniquity.

7“Forj the lips of a priest should keep knowledge,

And people should seek the law from his mouth;

k For he is the messenger of the LORD of hosts.

8But you have departed from the way;

You lhave caused many to stumble at the law.

m You have corrupted the covenant of Levi,”

Says the LORD of hosts.

9“Therefore nI also have made you contemptible and base

Before all the people,

Because you have not kept My ways

But have shown opartiality in the law.”

Treachery of Infidelity

10p Have we not all one Father?

q Has not one God created us?

Why do we deal treacherously with one another

By profaning the covenant of the fathers?

11Judah has dealt treacherously,

And an abomination has been committed in Israel and in Jerusalem,

For Judah has rprofaned

The LORD’s holy institution which He loves:

He has married the daughter of a foreign god.

12May the LORD cut off from the tents of Jacob

The man who does this, being 4awake and aware,

Yet swho brings an offering to the LORD of hosts!

13And this is the second thing you do:

You cover the altar of the LORD with tears,

With weeping and crying;

So He does not regard the offering anymore,

Nor receive it with goodwill from your hands.

14Yet you say, “For what reason?”

Because the LORD has been witness

Between you and tthe wife of your youth,

With whom you have dealt treacherously;

u Yet she is your companion

And your wife by covenant.

15But vdid He not make them one,

Having a remnant of the Spirit?

And why one?

He seeks wgodly offspring.

Therefore take heed to your spirit,

And let none deal treacherously with the wife of his youth.

16“For xthe LORD God of Israel says

That He hates divorce,

For it covers one’s garment with violence,”

Says the LORD of hosts.

“Therefore take heed to your spirit,

That you do not deal treacherously.”

17y You have wearied the LORD with your words;

Yet you say,

“In what way have we wearied Him?”

In that you say,

z“Everyone who does evil

Is good in the sight of the LORD,

And He delights in them,”

Or, “Where is the God of justice?”

Malachi 3

The Coming Messenger

1“Behold, aI send My messenger,

And he will bprepare the way before Me.

And the Lord, whom you seek,

Will suddenly come to His temple,

c Even the Messenger of the covenant,

In whom you delight.

Behold, dHe is coming,”

Says the LORD of hosts.

2“But who can endure ethe day of His coming?

And fwho can stand when He appears?

For gHe is like a refiner’s fire

And like launderers’ soap.

3h He will sit as a refiner and a purifier of silver;

He will purify the sons of Levi,

And 1purge them as gold and silver,

That they may ioffer to the LORD

An offering in righteousness.

4“Then jthe offering of Judah and Jerusalem

Will be 2pleasant to the LORD,

As in the days of old,

As in former years.

5And I will come near you for judgment;

I will be a swift witness

Against sorcerers,

Against adulterers,

k Against perjurers,

Against those who lexploit wage earners and mwidows and orphans,

And against those who turn away an alien—

Because they do not fear Me,”

Says the LORD of hosts.

6“For I am the LORD, nI do not change;

o Therefore you are not consumed, O sons of Jacob.

7Yet from the days of pyour fathers

You have gone away from My ordinances

And have not kept them.

q Return to Me, and I will return to you,”

Says the LORD of hosts.

r“But you said,

‘In what way shall we return?’

Do Not Rob God

8“Will a man rob God?

Yet you have robbed Me!

But you say,

‘In what way have we robbed You?’

s In tithes and offerings.

9You are cursed with a curse,

For you have robbed Me,

Even this whole nation.

10t Bring all the tithes into the ustorehouse,

That there may be food in My house,

And try Me now in this,”

Says the LORD of hosts,

“If I will not open for you the vwindows of heaven

And wpour out for you such blessing

That there will not be room enough to receive it.

11“And I will rebuke xthe devourer for your sakes,

So that he will not destroy the fruit of your ground,

Nor shall the vine fail to bear fruit for you in the field,”

Says the LORD of hosts;

12“And all nations will call you blessed,

For you will be ya delightful land,”

Says the LORD of hosts.

The People Complain Harshly

13“Yourz words have been 3harsh against Me,”

Says the LORD,

“Yet you say,

‘What have we spoken against You?’

14a You have said,

‘It is useless to serve God;

What profit is it that we have kept His ordinance,

And that we have walked as mourners

Before the LORD of hosts?

15So now bwe call the proud blessed,

For those who do wickedness are 4raised up;

They even ctempt God and go free.’ ” Roman Control of Palestine

A Book of Remembrance

16Then those dwho feared the LORD espoke to one another,

And the LORD listened and heard them;

So fa book of remembrance was written before Him

For those who fear the LORD

And who 5meditate on His name.

17“Theyg shall be Mine,” says the LORD of hosts,

“On the day that I make them My hjewels.6

And iI will spare them

As a man spares his own son who serves him.”

18j Then you shall again discern

Between the righteous and the wicked,

Between one who serves God

And one who does not serve Him.

Malachi 4

The Great Day of God

1“For behold, athe day is coming,

Burning like an oven,

And all bthe proud, yes, all who do wickedly will be cstubble.

And the day which is coming shall burn them up,”

Says the LORD of hosts,

“That will dleave them neither root nor branch.

2But to you who efear My name

The fSun of Righteousness shall arise

With healing in His wings;

And you shall go out

And grow fat like stall-fed calves.

3g You shall trample the wicked,

For they shall be ashes under the soles of your feet

On the day that I do this,”

Says the LORD of hosts.

4“Remember the hLaw of Moses, My servant,

Which I commanded him in Horeb for all Israel,

With ithe statutes and judgments.

5Behold, I will send you jElijah the prophet

k Before the coming of the great and dreadful day of the LORD.

6And lhe will turn

The hearts of the fathers to the children,

And the hearts of the children to their fathers,

Lest I come and mstrike the earth with a ncurse.”

Malachi Commentaries

Malachi 1

1:1—2:16 In the first of two major sections (cf. 2:17–4:6), Malachi delivered God’s message which denounced sin among the people of Israel.

1:1 burden. This term refers to the heavy sentence pronounced by the prophet. See notes on Is. 13:1; Nah. 1:1; Hab. 1:1; Zech. 9:1; 12:1.

1:2 I have loved you. The great privilege of Israel as God’s beloved people is forcefully presented by comparing the nation with Edom. In response to the affirmation of the LORD’s love for them, the people, looking only at what they had lost since the captivity and how feeble their nation was, incredulously expressed doubt about God’s love and insolently challenged it. Nevertheless, God reaffirmed His love to them, recalling His covenant choice of Jacob over Esau, father of the Edomites (cf. Gen. 25:23). In this closing book of the OT, God’s electing love toward Israel, sovereign, undeserved, and persistent (cf. Rom. 9:13), is boldly and explicitly reiterated by the Lord Himself and illustrated by His choice of Jacob and his offspring. Unconditionally, and completely apart from any consideration of human merit, God elected Jacob and his descendants to become His heirs of promise (cf. Rom. 9:6–29). No one should conclude that God does not love His people because He afflicted them, but rather He loves them because He elected them.

1:3 Esau I have hated. While Genesis mentions no divine hatred toward Esau, Obadiah’s prophecy over a 1,000 years later (see Obad. 1–21) indicated that the Lord’s hatred was against Esau’s idolatrous descendants. In the same way, the Lord’s love for Jacob refers to his descendants who were His sovereignly elected people through whom the world’s Redeemer would come. Nor does the love/hate language signify a comparative love in which He loved Jacob more and Esau less. Rather, the context here speaks of love as “choosing for intimate fellowship” and hate as “not choosing for intimate fellowship” in the realm of redemption. See notes on Rom. 9:6–13. laid waste his mountains…heritage. A reference to Edom’s (later called Idumea) destruction, first by Nebuchadnezzar and later by neighboring people, e.g., Egypt, Ammon, and Moab, as well as at the hands of the Nabateans. See Introduction to Obadiah: Background and Setting; Historical and Theological Themes.

1:4, 5 Though the Edomites would attempt to rebuild their ruins, God would negate their efforts. Israel, on the other hand, is restored; and though complete restoration has been delayed, it will come and the nation will bear witness to God’s gracious rulership, both within as well as beyond her borders (cf. Gen. 12:3; Mal. 1:11).

1:6—2:9 Affirming the unconditional love of the Lord (vv. 2–5) did not absolve guilt, thus Malachi delivered an opening indictment against the priests, the nation’s spiritual leaders, pointing out how they were showing contempt for God’s sacrifices (vv. 6–14), His glory (2:1–3), and His law (2:4–9).

1:6 priests. He addressed the priests first because they should be leaders in righteous devotion to God, but were foremost in despising His name, though their question was tantamount to a denial of their wicked attitude toward God (cf. Luke 6:46).

1:7 defiled food. That the reference here is to animal sacrifices is evident from v. 8. The priests were offering ceremonially unclean or blemished (cf. v. 13) sacrifices, strictly forbidden by the Lord (cf. Lev. 22:20–25; Deut. 15:21), and again hypocritically questioning such an indictment. They had only contempt for the Lord as indicated by the offerings brought to the Lord of “blind,” “lame” and “sick” animals (v. 8). table of the LORD. This refers to the altar for sacrifices (cf. Ezek. 41:22).

1:8 Offer it then to your governor! The priests had the audacity to offer God what their governor, as a form of taxation, would never have accepted from them. They were more fearful of the governor’s rejection than of God’s. This would have been during the time that Nehemiah was back in Persia (cf. Neh. 13:6) when he would have relinquished the office for some time.

1:9 The invitation to repent is best taken as irony. How could they expect God to extend His grace when they were insulting Him with unacceptable sacrifices?

1:10 shut the doors. God, speaking in the first person, desired for someone to shut the temple doors, thereby preventing the useless, insincere presentation of sacrifices (cf. Is. 1:11–15). It would be better to stop all sacrifices than to offer insincere offerings.

1:11 from the rising of the sun…going down. The phrase is a way of referring to the whole earth (cf. Pss. 50:1; 103:12; Is. 45:6; 59:19; Zech. 8:7), as the subsequent phrase, “In every place,” indicates (cf. 1:5). Although no indication is given as to the time when such worship of God will fill the earth, this cannot be a reference to any historic Jewish worship outside the borders of Israel. Malachi’s zeal for Israel’s sacrifices, coupled with his negative attitude toward foreigners and their gods (vv. 2–5; 2:11), points to the millennial era, when they will worship in the rebuilt temple and incense plus offerings will be present (cf. Ezek. 40–48). At that time, and not until that time, the Lord will receive pure worship throughout the world and His name will be honored everywhere (cf. Is. 2:2–4; 19:19–21; 24:14–16; 45:22–24; 66:18–21; Mic. 4:1–3; Zech. 8:20–23; 14:16–19).

1:12, 13 The reproof of vv. 7, 8 is repeated. The exacting requirements of the sacrifices wearied the priests. They did not literally say the Lord’s table (the place of offerings) is contemptible, but they virtually said so by refusing to lead the people to reverence and to offer the Lord their best; thus their attitude and actions were profaning the altar and insulting to the Lord (cf. Is. 43:22–24; Mic. 6:3), so He rejected their offerings.

1:14 what is blemished. Instead of the unblemished male animal (cf. Lev. 22:19), which was considered more valuable and which he had vowed to voluntarily give, the offerer suddenly substituted a blemished female. The fact that it was voluntary makes it that much more incongruous (cf. Acts 5:1–5). a great King. If such presentations are unacceptable to their governor (v. 8), how much more to the King of the universe? (cf. Ps. 48:2; Matt. 5:35).

Mal. 1:14

Old Testament Names for God

1. Elohim, “God,” i.e., His power and might Gen. 1:1; Ps. 19:1

2. El-Elyon, “The most high God” Gen. 14:17–20; Is. 14:13, 14

3. El-Olam, “The everlasting God” Is. 40:28–31

4. El-Roi, “The strong one who sees” Gen. 16:13

5. El-Shaddai, “God Almighty” Gen. 17:1; Ps. 91:1

6. Adonai, “Lord,” i.e., the Lordship of God Mal. 1:6

7. Jehovah (Yahweh), “The LORD,” i.e., God’s eternal nature Gen. 2:4

8. Jehovah-Jireh, “The LORD will provide” Gen. 22:13, 14

9. Jehovah-Maccaddeshem, “The LORD your sanctifier” Ex. 31:13

10. Jehovah-Nissi, “The LORD our banner” Ex. 17:15

11. Jehovah-Rapha, “The LORD our healer” Ex. 15:26

12. Jehovah-Rohi, “The LORD my shepherd” Ps. 23:1

13. Jehovah-Sabbaoth, “The LORD of Hosts” Is. 6:1–3

14. Jehovah-Shalom, “The LORD is peace” Judg. 6:24

15. Jehovah-Shammah, “The LORD who is present” Ezek. 48:35

16. Jehovah-Tsidkenu, “The LORD our righteousness” Jer. 23:6

Malachi 2

2:2 I will send a curse. Failing to render glory to God would result in a curse being sent upon them. This is a fundamental OT theme: blessing for obedience, cursing for disobedience (cf. 1:14; Deut. 27:15–26; 28:15–68). your blessings. These were not restricted to material blessings only (cf. Num. 18:21) but referred to all the benefits of God’s gracious hand (cf. v. 5), including the blessings pronounced by the priests over the people (cf. Num. 6:23–27).

2:3 refuse. This very graphic language shows how God viewed unfaithful priests as worthy of the most unthinkable disgrace. As the internal waste of the sacrificial animal was normally carried outside the camp and burned (cf. Ex. 29:14; Lev. 4:11, 12; 8:17; 16:27), so the priests would be discarded and suffer humiliation and loss of office. The Lord’s purpose in such a warning was to shake them out of their complacency.

2:4, 5 My covenant with Levi. The relationship of God to the priesthood was clearly set forth in the Levitic covenant (Num. 3:44–48; 18:8–24; Deut. 33:8–11). The covenant was one of mutual responsibility, in which God expected reverence for Himself in exchange for life and peace for the priests. Verbally similar to the covenant made with Phinehas relating to the lineage of the High-Priest (cf. Num. 25:10–13), this covenant was made with Aaron of Levi’s line and his descendants. The Jewish priests of Malachi’s day had deceived themselves by claiming the privileges of the covenant, while neglecting the conditions of it, as if God was bound to bless them even while they rejected the obligation to serve Him.

2:4 Then you shall know. The priests will know the price of disobedience by bitter experience with the consequences.

2:6 Aaron, unlike the priests of Malachi’s time, feared and reverenced God. Aaron also fulfilled this responsibility and lived the godliness he taught (Lev. 8, 9). See note on vv. 4, 5.

2:7 The priests were the messengers of God in Israel. Not only were they to represent the people to God, but they were also responsible to represent God to the people by teaching the law of Moses to the nation (cf. Lev. 10:9–11; Deut. 33:10; Ezra 7:10; Hos. 4:6).

2:8, 9 The priests of Malachi’s day had made a radical departure from God’s standard, originally given to Levi, causing others to stumble by their bad example and false interpretation of the law. Consequently, the worst shame and degradation fell upon them (cf. v. 3; Neh. 13:29).

2:10–16 Israel’s spiritual leaders committed grievous sins (1:6—2:9), leading the people to do the same. They too were violating the requirements of God’s law by profaning the institution of the Levitical priesthood, marrying foreign wives (vv. 10–12), and divorcing the wives of their youth (vv. 13–16).

2:10 one Father. Though God is Father of all through creation (cf. Acts 17:29; Eph. 3:14, 15), the primary focus is directed to God as the Father of Israel as His covenant people (see “Father” in 1:6, where this indictment began; also cf. Jer. 2:27).

2:10, 11 deal treacherously. This key phrase (vv. 10, 11, 14, 15, 16) refers to the violation of God’s will by divorcing Jewish wives and marrying foreign women. God is the Father who gave life to Israel (cf. Is. 43:1; 60:21), yet they had, through intermarriage with idol worshipers, introduced division by violating the covenant He made with their fathers to insure the maintenance of a separated people (cf. Ex. 19:5; 24:8; 34:14–16; Lev. 20:24, 26; Deut. 7:1–4).

2:11 married the daughter of a foreign god. A worshiper of an idol was considered to be its child (Jer. 2:27). The prophets often mixed the ideas of adultery and idolatry or physical and spiritual adultery. Unless they became true proselytes to Judaism, pagan women led their husbands into idolatry and thereby contaminated Israelite worship (cf. Judg. 3:5–7). Those Jews who married them profaned God’s temple and the covenant community. Solomon’s violation of this law had opened the door for idolatry to enter Judah (1 Kin. 11:1–6). Both Ezra (Ezra 9:2–15) and Nehemiah (Neh. 13:23–29) faced this sinful problem.

2:12 cut off. This common term was generally used for death. Their adulterous actions of divorce and intermarriage disqualified them from participation in the rights and privileges of the community of Israel, so their offerings to God would be rejected. awake and aware. A proverbial expression referring to two classes of people, “the active watcher” who is “awake” to reality and “the passive hearer” whom he makes “aware.” This proverb apparently came from nomadic people who had guards around their tents to stay awake and make others aware of danger. This signified judgment so that everyone who sins in this gross, idolatrous way would be exterminated.

2:13 cover the altar…with tears. Weeping and wailing would achieve nothing because sin had shut the door of access to God. They had violated their marriage vows and the separation from idols as God required. This double disloyalty made their offerings a hypocritical mockery. Since lay people had no access to the altars but the priests did, it was clearly their guilt which was foremost, and their hypocrisy so unacceptable to God.

2:14 your wife by covenant. The prophet accentuated the iniquity by mentioning the legally binding nature of the marriage contract, a covenant made before God as witness (cf. Gen. 31:50; Prov. 2:17). Wives were married young, sometimes before 15 years of age (cf. Prov. 5:18; Is. 54:6).

2:15 Noting God’s original institution of marriage (Gen. 2:24), in which He made two into one, Malachi reminded them that God provided only one woman for one man. Though He had the life-giving power of the Spirit, and could have made Adam a number of wives, He created only one—to raise up a “godly offspring.” Polygamy, divorce, and marriage to idolatrous women are destructive to obtaining the godly remnant in the line of the promised Messiah. Only when both parents remain faithful to their marriage vows can the children be given the security which provides the basis for godly living. Because this foundational divine institution of marriage was being threatened, Malachi urged that no husband act in a treacherous way toward his wife. For polygamy see note on 1 Kin. 11:1–6.

2:16 He hates divorce. The Lord emphasized what He had been saying by this emphatic declaration. In fact, God sees this unwarranted divorce as a gross act of sin which, like blood splattered from a murder victim on the killer, leaves evidence of the evil deed. For discussion of divorce, which God actually commanded the Jews to do by separating from these idolatrous wives, see notes on Ezra 10:10–18 and the Ezra Introduction: Interpretive Challenges. Though God hates divorce, there are times when it is the lesser of the evils and would prevent a future and even greater spiritual catastrophe. See notes on Matt. 5:32; 19:3–12; 1 Cor. 7:10–16.

2:17—4:6 The denunciation of Israel’s sins was followed by a declaration of the judgment on the unrepentant and subsequent blessing on the faithful remnant. Verse 17 is the introduction to the rest of the book. These faithless, disobedient priests and people had worn out God’s patience by their skepticism and self-justification, so judgment is on the way.

2:17 wearied the LORD. Disillusionment followed the rebuilding of the temple. The presence of God had not come to the new temple. They began to live in indifference to God. Calloused and lacking in spiritual discernment, the people persisted in cynical expressions of innocence. They had rejected all intention of taking right and wrong seriously. So deeply gripped by complacent self-righteousness, they had the gall to insolently question the Lord, implying that He seemed to favor the wicked and was unconcerned about the righteous. The prophet faced them with imminent judgment, telling them God was coming, but to refine and purify (cf. 3:1, 5).

Malachi 3

3:1 My messenger. It was a custom of the Near Eastern kings to send messengers before them to remove obstacles to their visit. Employing a wordplay on the name of Malachi, (“the LORD’s messenger”), the Lord Himself announced He was sending one who would “prepare the way before Me.” This is “the voice of one crying in the wilderness” (Is. 40:3) and the Elijah of 4:5 who comes before the Lord. The NT clearly identifies him as John the Baptist (cf. Matt. 3:3; 11:10, 14; 17:12ff.; Mark 1:2; Luke 1:17; 7:26, 27; John 1:23). Will suddenly come. To come “suddenly” does not mean immediately, but instantaneously and unannounced. It usually refers to a calamitous event (cf. Is. 47:11; 48:3; Jer. 4:20, etc.). When all the preparations are completed, the Lord will come, not to Zerubbabel’s temple, nor in partial fulfillment to Herod’s temple (see notes on John 2:13–24), but finally to that millennial temple which Ezekiel describes in Ezek. 40–48. The unexpected coming of Christ, partially fulfilled at His first advent, will be accomplished in full at His second coming (cf. Matt. 24:40–42). Messenger of the covenant. Probably not the messenger just mentioned. Rather, because this Messenger “will come to His temple,” it is most likely a reference to the Lord Himself, the One who has the authority to reward or judge His people on the basis of their faithfulness to His covenant with them. The title may reflect earlier OT references to His “angel,” which is lit. “messenger” (cf. Ex. 23:20–23; 32:34; Is. 63:9). In whom you delight. This is likely sarcastic. These sinful people were not delighting in God then, nor would they when He came in judgment on their hypocritical worship and cleansed the temple (cf. John 2:13–25). All the ungodly will be destroyed at His return (cf. Rev. 19:11ff.).

3:2 refiner’s fire…launderers’ soap. Instead of bringing rewards, His coming is likened to two purifying agents—fire to burn off dross and alkali to whiten—an indication of the true condition of their hearts. The fire will burn off the dross of iniquity; the soap will wash out the stain of sin. His coming will be one in which He removes all impurities. No one will escape this cleansing. Importantly, He will come purifying and cleansing, but not necessarily destroying (cf. Is. 1:25; 48:10; Jer. 6:29, 30; Ezek. 22:17–22).

3:3 purify the sons of Levi. Since the Levitical priests were instrumental in leading the nation astray and a new group of pure priests was required for the work of the millennial temple (cf. Ezek. 44–45:8), the cleansing of the nation would begin with them (cf. Ezek. 9:6). Then they can “offer to the LORD” what is righteous as called for in the millennial sacrifices (cf. Ezek. 45:9—46:24). offering in righteousness. Given from cleansed hearts in a right condition before God, their offerings will be “in righteousness.” These millennial sacrifices will be a memorial for the redeemed nation of Israel, commemorating Christ’s sacrifice at Calvary. See notes on Ezek. 44–46.

3:4 the days of old. Only after the priesthood is purged and when the people are cleansed, will they be able to offer what pleases the Lord as in the days of Solomon (2 Chr. 7:8–10); Hezekiah (2 Chr. 30:26); Josiah (2 Chr. 35:18); and Ezra (Neh. 8:7).

3:5 What is a refining process for the remnant of repentant Jews who acknowledge their Messiah (cf. Zech. 12–14; Rom. 11:25–27), preparing them to enter the kingdom and worship in the millennial temple, will be for others utter destruction. All the iniquitous behavior in this verse are evidence that these are people who “do not fear God.” In 2:17, they asked a question, and here is the answer, “I will come near for judgment. “ Occult practices were clearly forbidden (cf. Ex. 22:18; Deut. 18:10–12), but continued into NT times (cf. Acts 8:9). Adultery also violated God’s law (2:16), as did perjury (cf. Ex. 20:16; Lev. 19:12; Deut. 19:16–20), extortion, and oppression.

3:6–12 These verses form a parenthesis between two messages concerning God’s justice and judgment. What the Jews have labeled as God’s injustice is not God’s being unrighteous or unfair, but His being mercifully patient. A genuine call of repentance is then issued (v. 7) and the fruit of it described (v. 10).

3:6, 7 Contrary to God’s having become unjust and thus not acting on behalf of Israel, in light of their history of rebellion, Israel’s existence was due only to the Lord’s unchanging character and unswerving commitment to His covenant promise with the patriarchs (cf. Num. 23:19; 1 Sam. 15:29; James 1:17 in general; Jer. 31:35–37; 33:14–22 in particular). They may experience God’s goodness again, and be blessed—if they repent. In view of the Lord’s coming to refine and purify, Malachi presents a powerful challenge to repent (cf. Zech. 1:3). Yet, apparently unwilling to admit the sins on their part needing repentance (also cf. v. 8b), the invitation to return is met with another cynical query, asking how they can return when, from their perspective, they haven’t left—God has. The truth was, God hasn’t changed and neither have they; He was as righteous as ever and they as unrighteous.

3:8–12 In answer to their query about how they have deviated from God’s way and need to return, the prophet picked an illustration of their spiritual defection that is very visible and undeniable. The Lord pointed out that they had not brought the required tithes and offerings, those used to fund the theocracy by sustaining the Levites (cf. Lev. 27:30–33; Num. 18:8–28; Deut. 12:18; Neh. 13:10), the national religious festivals (Deut. 12:6–17; 14:22–27), and the poor (Deut. 14:28, 29). But in not paying their taxes, and so robbing God, they had robbed themselves, for God had withheld His blessing. On believers’ responsibility to pay taxes, see notes on Matt. 22:21; Rom. 13:1–7. On NT freewill giving, see 1 Cor. 16:1, 2; 2 Cor. 8, 9.

3:8, 9 you have robbed Me! Here was a glaring, widespread sin; they had stolen from God what was rightfully His by divine law.

3:10–12 try Me. Contrary to the normal biblical pattern, the people were invited to put God to the test (cf. Is. 7:11, 12; 1 Kin. 18:20–46). If they would honor Him by reversing their robbery and in a show of true repentance bring what He required, He would shower them with excessive abundance (cf. Prov. 11:24, 25), protect them from locusts (“the devourer”), and they would be the delight of the nations (cf. Is. 62:4). See notes on Luke 6:38; 2 Cor. 9:6–10.

3:10 all the tithes. See note on vv. 8–12. When tithes were unpaid, the priests were deprived and had to give up their ministry and to begin farming. The nation’s religious life was hindered and the poor and strangers suffered (cf. Neh. 13:10–11). But, the real iniquity was that such disobedience was robbing God, who was the true King of the theocracy of Israel. storehouse. A room in the temple to store the tithes of crops and animals brought by the people (cf. 2 Chr. 31:11; Neh. 10:38, 39; 12:44; 13:12). This was the temple treasury. One of Nehemiah’s tasks was to insure that the supplies needed for support of the temple ministry did not fail as it had during his absence (cf. Neh. 13:10–13).

3:13 These sinful priests and people had not just questioned God (2:17), violated God’s covenant (2:11), disobeyed His laws (2:9), defiled His altar (1:7, 12) and despised His name (1:6), but had openly spoken against Him. In spite of what was promised (vv. 10–12), the people complained that obedience to God’s law brought no rewards (v. 14). Only the proud and wicked prospered, they said (v. 15).

3:14 walked as mourners. The people pretended to grieve for their sins, walking around in sackcloth or even with blackened faces to convey apparent sorrow (cf. Is. 58:5; Joel 2:13; Matt. 6:16–18), then complained that all that religious activity was useless.

3:15 tempt God. The proud and wicked, with apparent impunity, put God to the test by seeing how far they could go in doing evil (cf. Ps. 73:2–14). In v. 10, God invited His people to see how far He would go in blessing.

Mal. 3:15

Roman Control of Palestine

3:16—4:6 Malachi ended with an encouraging word for the faithful remnant.

3:16 book of remembrance. In the hearts of the true and righteous worshipers who loved and served God in Israel, all the talk of judgment produced fear that they, too, might be swept away when God’s wrath came. To encourage the godly remnant, Malachi noted how the Lord had not forgotten those “who fear the Lord and who meditate on His name.” The book may be a reference to the “book of life” in which the names of God’s children are recorded (e.g., Ex. 32:32–34; Neh. 13:14; Ps. 69:28; Dan. 12:1). The Persians had a custom of recording in a book all acts of a person that should be rewarded in the future (e.g., Esth. 6:1, 2). The psalmist knew of such a book as well (Ps. 56:8).

3:17 Mine…My jewels. “Mine” is emphatic in the Hebrew. The godly remnant will belong to Him and will be His special treasure (cf. same word in Ex. 19:5; Deut. 7:6; 14:2; 26:18; Ps. 135:4). In the midst of judgment, He will spare them (cf. Ps. 103:13).

3:18 The distinction between the godly and ungodly will be evident for all when the righteous Lord is present, ruling from the throne of David in Jerusalem.

Malachi 4

4:1 the day is coming. The first 3 verses continue the thought of the closing verses of the previous chapter, elaborating on God’s punishment of the wicked and His deliverance of the godly (cf. 3:1–5). This eschatological reference to the Day of the Lord (cf. Is. 13:6; Joel 2:11, 31; Zeph. 1:14) is injected 4 times into the prophet’s final words (3:17; 4:1, 3, 5). It anticipated the return of the Lord Jesus in judgment (cf. Rev. 19:11–21). Burning like an oven. Adding to the imagery of a refining fire (3:2), Malachi spoke of God’s judgment as a destructive fire that swiftly and totally consumes with excessive heat (cf. with the proud of 3:15). The destruction of the roots, normally protected by their subsurface location, provides a vivid, proverbial picture of its totality. All who refuse to repent will be cast into the fire of hell (cf. Rev. 20:11–15).

4:2 Sun of Righteousness. While the wicked will be devoured by the heat of His wrath, those who fear Him will feel His warmth with healing in His “rays” or “beams” (cf. Is. 30:26; 60:1, 3). The reference is to the Messiah; He is “the Lord our Righteousness” (Ps. 84:11; Jer. 23:5, 6; 1 Cor. 1:30). healing. The reference should not be limited to the physical recovery from the harm done by the wicked (cf. 3:5). This sickness is inextricably linked with sin, with healing coming only through the suffering of the Servant (cf. Ps. 103:3; Is. 53:5; 57:18, 19; 1 Pet. 2:24). like stall-fed calves. Calves, when confined to a stall for extended periods of time, leap for sheer joy when turned loose into the sunlight. The picture is one of a joyful, vigorous, and carefree life.

4:3 ashes under…your feet. The destruction of the wicked is appreciated by those who suffered at their hand. Ashes were often poured on foot trails to provide a more solid pathway during wet weather. Here the wicked are compared to ashes, which the righteous will tread down as a result of the fire of God’s judgment (cf. v. 1). The prophet desires, as should all believers, that there be far-reaching repentance, and if not, destruction of the impenitent is inescapable.

4:4 Both the law and the prophets play a part in preparing for the arrival of the Day of the Lord. First, the people were to remember what was given at Sinai (Horeb), the law of Moses primarily focusing on the obligations to obedience at the time of entering into that covenant (Ex. 24:1ff.; Josh. 8:32; 23:6; 1 Kin. 2:3).

4:5 Elijah. The mention of Elijah was to announce the Messiah’s arrival (see Introduction: Interpretive Challenges). John the Baptist was a type of Elijah at Christ’s first advent (cf. Luke 1:17). Moses and Elijah appeared together at the Mt. of Transfiguration (cf. Matt. 17:14) and may be the two witnesses in the Great Tribulation (cf. Rev. 11:1–3). Most likely, this will be an Elijah-like person, as John the Baptist was Elijah-like (see note on 3:1). In that day, his task will be to preach reconciliation to God so that souls can believe and be spared God’s curse. He will be effective (v. 6).

4:6 turn…hearts. The very opposite of what occurred at Christ’s first coming (cf. Matt. 10:34–36) anticipates a general societal repentance (cf. Matt. 25:31–46; Rev. 7:9–17; 20:4–6), so that complete destruction might be averted. The earth will be restored to Edenic wonder, the curse reversed, the kingdom established with Messiah reigning, and the righteous Jews and Gentiles entering it. curse. Not the normal word for curse, this word refers to the practice of devoting things or persons irrevocably to God, often by total destruction. Cities of Canaan were put under the “curse,” and thus the people were to be exterminated (cf. Deut. 13:12–18; 20:16ff.). Its use here suggests that God would make a whole burnt offering of the earth if there was not a repentant remnant.

Malachi 1

1:1 1 oracle, prophecy

1:1 2 Lit. by the hand of

1:2 a Deut. 4:37; 7:8; 23:5; Is. 41:8, 9; (Jer. 31:3); John 15:12

1:2 b Rom. 9:13

1:3 c Jer. 49:18; Ezek. 35:9, 15

1:4 d Jer. 49:16–18

1:5 e Ps. 35:27; Mic. 5:4

1:6 f (Ex. 20:12); Prov. 30:11, 17; (Matt. 15:4–8; Eph. 6:2, 3)

1:6 g (Is. 63:16; 64:8); Jer. 31:9; Luke 6:46

1:6 h Mal. 2:14

1:7 i Deut. 15:21

1:7 j Ezek. 41:22

1:7 3 Or to be despised

1:8 k Lev. 22:22; Deut. 15:19–23

1:8 l (Job 42:8)

1:8 4 Lit. lift up your face

1:9 m Hos. 13:9

1:10 n 1 Cor. 9:13

1:10 o Is. 1:11

1:11 p Is. 59:19

1:11 q Is. 60:3, 5

1:11 r 1 Tim. 2:8

1:11 s Rev. 8:3

1:11 t Is. 66:18, 19

1:12 u Mal. 1:7

1:12 5 So with Bg.; MT Lord

1:13 v Is. 43:22

1:13 w Lev. 22:20

1:14 x Mal. 1:8

1:14 y Lev. 22:18–20

1:14 z Ps. 47:2

Malachi 2

2:1 a Mal. 1:6

2:2 b (Lev. 26:14, 15; Deut. 28:15)

2:2 c Mal. 3:9

2:3 d Ex. 29:14

2:3 e 1 Kin. 14:10

2:3 1 Lit. to it

2:5 f Num. 25:12; Ezek. 34:25

2:5 g Deut. 33:9

2:6 h Deut. 33:10

2:6 i Jer. 23:22; (James 5:20)

2:6 2 Or True instruction

2:6 3 Or unrighteousness

2:7 j Num. 27:21; Deut. 17:8–11; Jer. 18:18

2:7 k (Gal. 4:14)

2:8 l Jer. 18:15

2:8 m Num. 25:12, 13; Neh. 13:29; Ezek. 44:10

2:9 n 1 Sam. 2:30

2:9 o Deut. 1:17; Mic. 3:11; 1 Tim. 5:21

2:10 p Jer. 31:9; 1 Cor. 8:6; (Eph. 4:6)

2:10 q Job 31:15

2:11 r Ezra 9:1, 2; Neh. 13:23

2:12 s Neh. 13:29

2:12 4 Talmud, Vg. teacher and student

2:14 t Prov. 5:18; Jer. 9:2; Mal. 3:5

2:14 u Prov. 2:17

2:15 v Gen. 2:24; Matt. 19:4, 5

2:15 w Ezra 9:2; (1 Cor. 7:14)

2:16 x Deut. 24:1; (Matt. 5:31; 19:6–8)

2:17 y Is. 43:22, 24

2:17 z Is. 5:20; Zeph. 1:12

Malachi 3

3:1 a Matt. 11:10; Mark 1:2; Luke 1:76; 7:27; John 1:23; 2:14, 15

3:1 b (Is. 40:3)

3:1 c Is. 63:9

3:1 d Hab. 2:7

3:2 e Jer. 10:10; Joel 2:11; Nah. 1:6; (Mal. 4:1)

3:2 f Is. 33:14; Ezek. 22:14; Rev. 6:17

3:2 g Is. 4:4; Zech. 13:9; (Matt. 3:10–12; 1 Cor. 3:13–15)

3:3 h Is. 1:25; Dan. 12:10; Zech. 13:9

3:3 i (1 Pet. 2:5)

3:3 1 Or refine

3:4 j Mal. 1:11

3:4 2 pleasing

3:5 k Lev. 19:12; Zech. 5:4; (James 5:12)

3:5 l Lev. 19:13; James 5:4

3:5 m Ex. 22:22

3:6 n (Num. 23:19; Rom. 11:29; James 1:17)

3:6 o (Lam. 3:22)

3:7 p Acts 7:51

3:7 q Zech. 1:3

3:7 r Mal. 1:6

3:8 s Neh. 13:10–12

3:10 t Prov. 3:9, 10

3:10 u 1 Chr. 26:20

3:10 v Gen. 7:11

3:10 w 2 Chr. 31:10

3:11 x Amos 4:9

3:12 y Dan. 8:9

3:13 z Mal. 2:17

3:13 3 Lit. strong

3:14 a Job 21:14

3:15 b Ps. 73:12

3:15 c Ps. 95:9

3:15 4 Lit. built

3:16 d Ps. 66:16

3:16 e Heb. 3:13

3:16 f Ps. 56:8

3:16 5 Or esteem

3:17 g Ex. 19:5; Deut. 7:6; Is. 43:21; (1 Pet. 2:9)

3:17 h Is. 62:3

3:17 i Ps. 103:13

3:17 6 Lit. special treasure

3:18 j (Ps. 58:11)

Malachi 4

4:1 a Ps. 21:9; (Nah. 1:5, 6; Mal. 3:2, 3; 2 Pet. 3:7)

4:1 b Mal. 3:18

4:1 c Is. 5:24; Obad. 18

4:1 d Amos 2:9

4:2 e Mal. 3:16

4:2 f Matt. 4:16; Luke 1:78; Acts 10:43; 2 Cor. 4:6; Eph. 5:14

4:3 g Mic. 7:10

4:4 h Ex. 20:3

4:4 i Deut. 4:10

4:5 j (Matt. 11:14; 17:10–13; Mark 9:11–13; Luke 1:17); John 1:21

4:5 k Joel 2:31

4:6 l Zech. 1:17

4:6 m Zech. 14:12

4:6 n Zech. 5:3

Introduction to the Intertestamental Period

Over 400 years separated the final events (Neh. 13:4–30) and final prophecy (Mal. 1:1—4:6) recorded in the Old Testament (ca. 424 B.C.) from the beginning actions (Luke 1:5–25) narrated in the New Testament (ca. 6 B.C.). Because there was no prophetic word from God during this time, this period is sometimes called “the four hundred silent years.” However, the history of these years followed the pattern predicted in Daniel (Dan. 2:24, 45; 7:1–28; 8:1–27; 11:1–35) with exact precision. Though the voice of God was silent, the hand of God was actively directing the course of events during these centuries.

Jewish History

As predicted by Daniel, control of the land of Israel passed from the empire of Medo-Persia to Greece and then to Rome (Dan. 2:39, 40; 7:5–7). For about 200 years, the Persian Empire ruled the Jews (539–332 B.C.). The Persians allowed the Jews to return, rebuild, and worship at the temple in Jerusalem (2 Chr. 36:22, 23; Ezra 1:1–4). For about 100 years after the close of the Old Testament canon, Judea continued to be a Persian territory under the governor of Syria with the High-Priest exercising a measure of civil authority. The Jews were allowed to observe their religious tenets without any official governmental interference.

Between 334 B.C. and 331 B.C., Alexander the Great defeated the Persian king, Darius III, in 3 decisive battles that gave him control of the lands of the Persian Empire. The land of Israel thus passed into Greek control in 332 B.C. (Dan. 8:5–7, 20, 21; 11:3). Alexander permitted the Jews in Judea to observe their laws and granted them an exemption from taxes during their sabbatical years. However, Alexander sought to bring Greek culture, called “Hellenism,” to the lands he had conquered. He wished to create a world united by Greek language and thinking. This policy, carried on by Alexander’s successors, was as dangerous to the religion of Israel as the cult of Baal had been, because the Greek way of life was attractive, sophisticated, and humanly appealing, but utterly ungodly.

Upon Alexander’s death in 323 B.C., (Dan. 8:22; 11:4). Ptolemy I Sater, founder of the Ptolemies of Egypt, took control of Israel, even though an agreement in 301 B.C. assigned it to Seleucus I Nicator, founder of the Seleucids of Syria. This caused continuing contention between the Seleucid and Ptolemaic dynasties (Dan. 11:5). The Ptolemies ruled Judea from 301 B.C. to 198 B.C. (Dan. 11:6–12). Under the Ptolemies, the Jews had comparative religious freedom in a setting of economic oppression.

Expansion Under the Maccabees

In 198 B.C., Antiochus III the Great defeated Ptolemy V Epiphanes and took control of Palestine (Dan. 11:13–16). Judea was under Seleucid rule until 143 B.C. (Dan. 11:17–35). Early Seleucid toleration of Jewish religious practices came to an end in the reign of Antiochus IV Epiphanes (175–164 B.C.). Antiochus desecrated and plundered the temple of Jerusalem in 170 B.C. In 167 B.C., Antiochus ordered Hellenization in Palestine and forbade the Jews from keeping their laws, observing the Sabbath, keeping festivals, offering sacrifices, and circumcising their children. Copies of the Torah were ordered destroyed, idolatrous altars were set up, plus the Jews were commanded by Antiochus to offer unclean sacrifices and to eat swine’s flesh. Antiochus was the first pagan monarch to persecute the Jews for their faith (Dan. 8:9–14, 23–25; 11:21–35).

Chronology of the Intertestamental Period

An aged priest, Mattathias, and his 5 sons led the Jewish resistance against Antiochus and his Seleucid successors. This was known as the Maccabean Revolt because Judas Maccabeus (lit. “Hammer”) was the first leader among the 5 sons. After a 24-year war (166–142 B.C.), the Jews were able to gain their independence from Syria because of the growing Roman pressure on the Seleucids. The descendants of Mattathias founded the Hasmonean dynasty, a name derived from Hashmon, an ancestor of the Maccabees.

The Hasmoneans took over the office of High-Priest, although they did not belong to the line of Zadok (Num. 25:10–13; Ezek. 40:46; 48:11). Quickly, the Hasmoneans began to follow Hellenistic ways, the very practices they had at first resisted. The Greek influence continued in Palestine from 142 B.C. to 63 B.C. through this native dynasty.

The Hasmonean dynasty ended in 63 B.C. when Pompey, a general of Rome, intervened in a clash between two claimants to the High-Priesthood, Aristobolus II and Hyrcanus II. The land thus passed into Roman control (Dan. 2:40; 7:7). Continuing unrest led the Romans to make Herod the Great king of Judea. He was an Idumean by birth, a Jewish proselyte, and thoroughly Greco-Roman in outlook. He ruled Palestine from 37 B.C. to 4 B.C. and was the “king of the Jews” when Jesus was born (Matt. 2:1, 2).

Jewish Developments

Diaspora. The dispersion of Israel began in the two exiles, i.e., Israel in Assyria (2 Kin. 17:23) and Judah in Babylon (2 Kin. 25:21). The majority of Israelites did not return to Judea after the exile and so became colonists, no longer captives, in the Persian Empire. The geographical movement of Israelites continued in the Greek and Roman Empires so that by the first century A.D., Jews were found throughout the Mediterranean basin and Mesopotamia. The majority of Israelites lived outside of Palestine during the later Intertestamental Period.

Scribes and Rabbis. Believing the Exile had come because of a lack of knowledge of and obedience to the Torah, the Israelite exiles devoted themselves to the study of the Old Testament. The scribes became experts in and were considered authorities on the interpretation of the Scriptures during the Intertestamental Period. The rabbis were the teachers who passed on the scribal understanding of the Scriptures to the people of Israel.

Synagogue. With the destruction of the temple in 586 B.C., the synagogue became the place of education and worship for the Jews in exile. Since the majority of Jews did not return to Palestine after the Exile, synagogues continued to function in the Diaspora and also became established in Palestine, even after the reconstruction of the temple by Zerubbabel in 516 B.C.

Septuagint. With the emphasis placed on using the Greek language from ca. 330 B.C. on, the Jews of the Diaspora became predominately Greek-speakers. According to Jewish legend, in ca. 250 B.C., Ptolemy Philadelphus brought together 72 scholars who translated the Old Testament into Greek in 72 days. Thus, the Latin word for 70, “Septuagint” (LXX), was the name attached to this translation. Probably translated over the period from 250 B.C. to 125 B.C. in Alexandria, Egypt, the Septuagint was the most important and widely used Greek translation of the Old Testament.

Pharisees. This religious party probably began as the “holy ones” associated with the Maccabees in the endeavor to rid the land of Hellenistic elements. When the Maccabees turned themselves to Hellenism once it was in power, these holy ones “separated” (the possible source of the name, Pharisee) from the official religious establishment of Judea. The Pharisees interpreted the law strictly in accordance with a developing oral tradition and sought to make their understanding binding upon all Jews. Though few in number, the Pharisees enjoyed the favor of the majority of the people in Palestine.

Sadducees. Probably from the name “Zadok,” the high priestly line, these Hellenized, aristocratic Jews became the guardians of the temple policy and practices. The Sadducees rejected the Old Testament as Scripture, except for the Torah, as well as any teaching they believed was not found in the Torah (the first 5 books of the OT), e.g., the resurrection from the dead (Acts 23:6–8).

The New Testament

Introduction to the Gospels

The English word “gospel” derives from the Anglo-Saxon word godspell, which can mean either “a story about God,” or “a good story.” The latter meaning is in harmony with the Greek word translated “gospel,” euangellion, which means “good news.” In secular Greek, euangellion referred to a good report about an important event. The 4 gospels are the good news about the most significant events in all of history—the life, sacrificial death, and resurrection of Jesus of Nazareth.

The gospels are not biographies in the modern sense of the word, since they do not intend to present a complete life of Jesus (cf. John 20:30; 21:25). Apart from the birth narratives, they give little information about the first 30 years of Jesus’ life. While Jesus’ public ministry lasted over 3 years, the gospels focus much of their attention on the last week of His life (cf. John 12–20). Though they are completely accurate historically, and present important biographical details of Jesus’ life, the primary purposes of the gospels are theological and apologetic (John 20:31). They provide authoritative answers to questions about Jesus’ life and ministry, and they strengthen believers’ assurance regarding the reality of their faith (Luke 1:4).

Although many spurious gospels were written, the church from earliest times has accepted only Matthew, Mark, Luke, and John as inspired Scripture. While each gospel has its unique perspective (see the discussion of the “Synoptic Problem” in the Introduction to Mark: Interpretive Challenges), Matthew, Mark, and Luke, when compared to John, share a common point of view. Because of that, they are known as the synoptic (from a Greek word meaning “to see together,” or “to share a common point of view”) gospels. Matthew, Mark, and Luke, for example, focus on Christ’s Galilean ministry, while John focuses on His ministry in Judea. The synoptic gospels contain numerous parables, while John records none. John and the synoptic gospels record only two common events (Jesus’ walking on the water, and the feeding of the 5,000) prior to Passion Week. These differences between John and the synoptic gospels, however, are not contradictory, but complementary.

As already noted, each gospel writer wrote from a unique perspective, for a different audience. As a result, each gospel contains distinctive elements. Taken together, the 4 gospels form a complete testimony about Jesus Christ.

Matthew wrote primarily to a Jewish audience, presenting Jesus of Nazareth as Israel’s long-awaited Messiah and rightful King. His genealogy, unlike Luke’s, focuses on Jesus’ royal descent from Israel’s greatest king, David. Interspersed throughout Matthew are OT quotes presenting various aspects of Jesus’ life and ministry as the fulfillment of OT messianic prophecy. Matthew alone uses the phrase “kingdom of heaven,” avoiding the parallel phrase “kingdom of God” because of the unbiblical connotations it had in first-century Jewish thought. Matthew wrote his gospel, then, to strengthen the faith of Jewish Christians, and it provides a useful apologetic tool for Jewish evangelism.

Mark targeted a Gentile audience, especially a Roman one (see Introduction to Mark: Background and Setting). Mark is the gospel of action; the frequent use of “immediately” and “then” keeps his narrative moving rapidly along. Jesus appears in Mark as the Servant (cf. Mark 10:45) who came to suffer for the sins of many. Mark’s fast-paced approach would especially appeal to the practical, action-oriented Romans.

Luke addressed a broader Gentile audience. As an educated Greek (see Introduction to Luke: Author and Date), Luke wrote using the most sophisticated literary Greek of any NT writer. He was a careful researcher (Luke 1:1–4) and an accurate historian. Luke portrays Jesus as the Son of Man (a title appearing 26 times), the answer to the needs and hopes of the human race, who came to seek and save lost sinners (Luke 9:56; 19:10).

John, the last gospel written, emphasizes the deity of Jesus Christ (e.g., 5:18; 8:58; 10:30-33; 14:9). John wrote to strengthen the faith of believers and to appeal to unbelievers to come to faith in Christ. The apostle clearly stated his purpose for writing in 20:31: “… these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.”

Taken together, the 4 gospels weave a complete portrait of the God-Man, Jesus of Nazareth. In Him were blended perfect humanity and deity, making Him the only sacrifice for the sins of the world, and the worthy Lord of those who believe.

Chronology of the New Testament

The Roman Empire in the New Testament Era

The Ministries of the Apostles

The Ministry of Jesus Christ

A Harmony of the Gospels

Event: (1) Luke’s Introduction

Luke: 1:1-4

Event: (2) Pre-fleshly state of Christ

John: 1:1-18

Event: (3) Genealogy of Jesus Christ

Matthew: 1:1-17

Luke: 3:23-38

BIRTH, INFANCY, AND ADOLESCENCE OF JESUS AND JOHN THE BAPTIST

Date: 7 B.C.

Event: (1) Announcement of Birth of John

Location: Jerusalem (Temple)

Luke: 1:5-25

Date: 7 or 6 B.C.

Event: (2) Announcement of Birth of Jesus to the Virgin

Location: Nazareth

Luke: 1:26-38

Date: c. 5 B.C.

Event: (3) Song of Elizabeth to Mary

Location: Hill Country of Judea

Luke: 1:39-45

Date: c. 5 B.C.

Event: (4) Mary’s Song of Praise

Luke: 1:46-56

Date: 5 B.C.

Event: (5) Birth, Infancy, and Purpose for Future of John the Baptist

Location: Judea

Luke: 1:57-80

Date: 5 B.C.

Event: (6) Announcement of Jesus’ Birth to Joseph

Location: Nazareth

Matthew: 1:18-25

Date: 5-4 B.C.

Event: (7) Birth of Jesus Christ

Location: Bethlehem

Matthew: 1:24, 25

Luke: 2:1-7

Date: 5-4 B.C.

Event: (8) Proclamation by the Angels

Location: Near Bethlehem

Luke: 2:8-14

Date: 5-4 B.C.

Event: (9) The Visit of Homage by Shepherds

Location: Bethlehem

Luke: 2:15-20

Date: 5-4 B.C.

Event: (10) Jesus’ Circumcision

Location: Bethlehem

Luke: 2:21

Date: 4 B.C.

Event: (11) First Temple Visit with Acknowledgments by Simeon and Anna

Location: Jerusalem

Luke: 2:22-38

Date: 4 B.C.

Event: (12) Visit of the Wise Men

Location: Jerusalem & Bethlehem

Matthew: 2:1-12

Date: 4 B.C.

Event: (13) Flight into Egypt and Massacre of Innocents

Location: Bethlehem, Jerusalem, & Egypt

Matthew: 2:13-18

Date: 4 B.C.

Event: (14) From Egypt to Nazareth with Jesus

Mark: 2:19-23

John: 2:39

Date: Afterward

Event: (15) Childhood of Jesus

Location: Nazareth

Luke: 2:40, 51

Date: A.D. 7-8

Event: (16) Jesus, 12 Years Old, Visits the Temple

Location: Jerusalem

Luke: 2:41-50

Date: Afterward

Event: (17) 18-Year Account of Jesus’ Adolescence and Adulthood

Location: Nazareth

Luke: 2:51, 52

TRUTHS ABOUT JOHN THE BAPTIST

Date: c. A.D. 25-27

Event: (1) John’s Ministry Begins

Location: Judean Wilderness

Matthew: 3:1

Mark: 1:1-4

Luke: 3:1, 2

John: 1:19-28

Date: c. A.D. 25-27

Event: (2) Man and Message

Location:

Matthew: 3:2-12

Mark: 1:2-8

Luke: 3:3-14

Date: c. A.D. 25-27

Event: (3) His Picture of Jesus

Location:

Matthew: 3:11, 12

Mark: 1:7, 8

Luke: 3:15-18

John: 1:26, 27

Date: c. A.D. 25-27

Event: (4) His Courage

Matthew: 14:4-12

Luke: 3:19, 20

BEGINNING OF JESUS’ MINISTRY

Date: c. A.D. 27

Event: (1) Jesus Baptized

Location: Jordan River

Matthew: 3:13-17

Mark: 1:9-11

Luke: 3:21-23

John: 1:29-34

Date: c. A.D. 27

Event: (2) Jesus Tempted

Location: Wilderness

Matthew: 4:1-11

Mark: 1:12, 13

Luke: 4:1-13

Date: c. A.D. 27

Event: (3) Calls First Disciples

Location: Beyond Jordan

John: 1:35-51

Date: c. A.D. 27

Event: (4) The First Miracle

Location: Cana in Galilee

John: 2:1-11

Date: c. A.D. 27

Event: (5) First Stay in Capernaum

Location: (Capernaum is “His” city)

John: 2:12

Date: A.D. 27

Event: (6) First Cleansing of the Temple

Location: Jerusalem

John: 2:13-22

Date: A.D. 27

Event: (7) Received at Jerusalem

Location: Judea

John: 2:23-25

Date: A.D. 27

Event: (8) Teaches Nicodemus about Second Birth

Location: Judea

John: 3:1-21

Date: A.D. 27

Event: (9) Co-Ministry with John

Location: Judea

John: 3:22-30

Date: A.D. 27

Event: (10) Leaves for Galilee

Location: Judea

Matthew: 4:12

Mark: 1:14

Luke: 4:14

John: 4:1-4

Date: A.D. 27

Event: (11) Samaritan Woman at Jacob’s Well

Location: Samaria

John: 4:5-42

Date: A.D. 27

Event: (12) Returns to Galilee

Mark: 1:15

Luke: 4:15

John: 4:43-45

THE GALILEAN MINISTRY OF JESUS

A.D. 27-29

Date: A.D. 27

Event: (1) Healing of the Nobleman’s Son

Location: Cana

John: 4:46-54

Date: A.D. 27

Event: (2) Rejected at Nazareth

Location: Nazareth

Luke: 4:16-30

Date: A.D. 27

Event: (3) Moved to Capernaum

Location: Capernaum

Matthew: 4:13-17

Date: A.D. 27

Event: (4) Four Become Fishers of Men

Location: Sea of Galilee

Matthew: 4:18-22

Mark: 1:16-20

Luke: 5:1-11

Date: A.D. 27

Event: (5) Demoniac Healed on the Sabbath Day

Location: Capernaum

Mark: 1:21-28

Luke: 4:31-37

Date: A.D. 27

Event: (6) Peter’s Mother-in-Law Cured, Plus Others

Location: Capernaum

Matthew: 8:14-17

Mark: 1:29-34

Luke: 4:38-41

Date: c. A.D. 27

Event: (7) First Preaching Tour of Galilee

Location: Galilee

Matthew: 4:23-25

Mark: 1:35-39

Luke: 4:42-44

Date: c. A.D. 27

Event: (8) Leper Healed and Response Recorded

Location: Galilee

Matthew: 8:1-4

Mark: 1:40-45

Luke: 5:12-16

Date: c. A.D. 27

Event: (9) Paralytic Healed

Location: Capernaum

Matthew: 9:1-8

Mark: 2:1-12

Luke: 5:17-26

Date: c. A.D. 27

Event: (10) Matthew’s Call and Reception Held

Location: Capernaum

Matthew: 9:9-13

Mark: 2:13-17

Luke: 5:27-32

Date: c. A.D. 27

Event: (11) Disciples Defended via a Parable

Location: Capernaum

Matthew: 9:14-17

Mark: 2:18-22

Luke: 5:33-39

Date: A.D. 28

Event: (12) Goes to Jerusalem for Second Passover; Heals Lame Man

Location: Jerusalem

John: 5:1-47

Date: A.D. 28

Event: (13) Plucked Grain Precipitates Sabbath Controversy

Location: En Route to Galilee

Matthew: 12:1-8

Mark: 2:23-28

Luke: 6:1-5

Date: A.D. 28

Event: (14) Withered Hand Healed Causes Another Sabbath Controversy

Location: Galilee

Matthew: 12:9-14

Mark: 3:1-6

Luke: 6:6-11

Date: A.D. 28

Event: (15) Multitudes Healed

Location: Sea of Galilee

Matthew: 12:15-21

Mark: 3:7-12

Luke: 6:17-19

Date: A.D. 28

Event: (16) Twelve Apostles Selected After a Night of Prayer

Location: Near Capernaum

Mark: 3:13-19

Luke: 6:12-16

Date: A.D. 28

Event: (17) Sermon on the Mt.

Location: Near Capernaum

Matthew: 5:1-7:29

Luke: 6:20-49

Date: A.D. 28

Event: (18) Centurion’s Servant Healed

Location: Capernaum

Matthew: 8:5-13

Luke: 7:1-10

Date: A.D. 28

Event: (19) Raises Widow’s Son from Dead

Location: Nain

Luke: 7:11-17

Date: A.D. 28

Event: (20) Jesus Allays John’s Doubts

Location: Galilee

Matthew: 11:2-19

Luke: 7:18-35

Date: A.D. 28

Event: (21) Woes Upon the Privileged

Matthew: 11:20-30

Date: A.D. 28

Event: (22) A Sinful Woman Anoints Jesus

Location: Simon’s House, Capernaum

Luke: 7:36-50

Date: A.D. 28

Event: (23) Another Tour of Galilee

Location: Galilee

Luke: 8:1-3

Date: A.D. 28

Event: (24) Jesus Accused of Blasphemy

Location: Capernaum

Matthew: 12:22-37

Mark: 3:20-30

Luke: 11:14-23

Date: A.D. 28

Event: (25) Jesus’ Answer to a Demand for a Sign

Location: Capernaum

Matthew: 12:38-45

Luke: 11:24-26, 29-36

Date: A.D. 28

Event: (26) Mother, Brothers Seek Audience

Location: Capernaum

Matthew: 12:46-50

Mark: 3:31-35

Luke: 8:19-21

Date: A.D. 28

Event: (27) Famous Parables of Sower, Seed, Tares, Mustard Seed, Leaven, Treasure, Pearl, Dragnet, Lamp Told

Location: By Sea of Galilee

Matthew: 13:1-52

Mark: 4:1-34

Luke: 8:4-18

Date: A.D. 28

Event: (28) Sea Made Serene

Location: Sea of Galilee

Matthew: 8:23-27

Mark: 4:35-41

Luke: 8:22-25

Date: A.D. 28

Event: (29) Gadarene Demoniac Healed

Location: E. Shore of Galilee

Matthew: 8:28-34

Mark: 5:1-20

Luke: 8:26-39

Date: A.D. 28

Event: (30) Jairus’s Daughter Raised and Woman with Hemorrhage Healed

Matthew: 9:18-26

Mark: 5:21-43

Luke: 8:40-56

Date: A.D. 28

Event: (31) Two Blind Men’s Sight Restored

Matthew: 9:27-31

Date: A.D. 28

Event: (32) Mute Demoniac Healed

Matthew: 9:32-34

Date: A.D. 28

Event: (33) Nazareth’s Second Rejection of Christ

Location: Nazareth

Matthew: 13:53-58

Mark: 6:1-6

Date: A.D. 28

Event: (34) Twelve Sent Out

Matthew: 9:35-11:1

Mark: 6:7-13

Luke: 9:1-6

Date: A.D. 28

Event: (35) Fearful Herod Beheads John

Location: Galilee

Matthew: 14:1-12

Mark: 6:14-29

Luke: 9:7-9

Date: Spring A.D. 29

Event: (36) Return of 12, Jesus Withdraws, 5,000 Fed

Location: Near Bethsaida

Matthew: 14:13-21

Mark: 6:30-44

Luke: 9:10-17

John: 6:1-14

Date: Spring A.D. 29

Event: (37) Walks on the Water

Location: Sea of Galilee

Matthew: 14:22-33

Mark: 6:45-52

John: 6:15-21

Date: Spring A.D. 29

Event: (38) Sick of Gennesaret Healed

Location: Gennesaret

Matthew: 14:34-36

Mark: 6:53-56

Date: Spring A.D. 29

Event: (39) Peak of Popularity Passes in Galilee

Location: Capernaum

John: 6:22-71 7:1

Date: A.D. 29

Event: (40) Traditions Attacked

Matthew: 15:1-20

Mark: 7:1-23

Date: A.D. 29

Event: (41) Aborted Retirement in Phoenicia: Syro-Phoenician Healed

Location: Phoenicia

Matthew: 15:21-28

Mark: 7:24-30

Date: A.D. 29

Event: (42) Afflicted Healed

Location: Decapolis

Matthew: 15:29-31

Mark: 7:31-37

Date: A.D. 29

Event: (43) 4,000 Fed

Location: Decapolis

Matthew: 15:32-39

Mark: 8:1-9

Date: A.D. 29

Event: (44) Pharisees Increase Attack

Location: Magdala

Matthew: 16:1-4

Mark: 8:10-13

Date: A.D. 29

Event: (45) Disciples’ Carelessness Condemned; Blind Man Healed

Matthew: 16:5-12

Mark: 8:14-26

Date: A.D. 29

Event: (46) Peter Confesses Jesus Is the Christ

Location: Near Caesarea Philippi

Matthew: 16:13-20

Mark: 8:27-30

Luke: 9:18-21

Date: A.D. 29

Event: (47) Jesus Foretells His Death

Location: Caesarea Philippi

Matthew: 16:21-26

Mark: 8:31-38

Luke: 9:22-25

Date: A.D. 29

Event: (48) Kingdom Promised

Matthew: 16:27, 28

Mark: 9:1

Luke: 9:26, 27

Date: A.D. 29

Event: (49) The Transfiguration

Location: Mountain Unnamed

Matthew: 17:1-13

Mark: 9:2-13

Luke: 9:28-36

Date: A.D. 29

Event: (50) Epileptic Healed

Location: Mt. of Transfiguration

Matthew: 17:14-21

Mark: 9:14-29

Luke: 9:37-42

Date: A.D. 29

Event: (51) Again Tells of Death, Resurrection

Location: Galilee

Matthew: 17:22, 23

Mark: 9:30-32

Luke: 9:43-45

Date: A.D. 29

Event: (52) Taxes Paid

Location: Capernaum

Matthew: 17:24-27

Date: A.D. 29

Event: (53) Disciples Contend About Greatness; Jesus Defines; also Patience, Loyalty, Forgiveness

Location: Capernaum

Matthew: 18:1-35

Mark: 9:33-50

Luke: 9:46-62

Date: A.D. 29

Event: (54) Jesus Rejects Brothers’ Advice

Location: Galilee

John: 7:2-9

Date: c. Sept. A.D. 29

Event: (55) Galilee Departure and Samaritan Rejection

Matthew: 19:1

Luke: 9:51-56

John: 7:10

Date: c. Sept. A.D. 29

Event: (56) Cost of Discipleship

Matthew: 8:18-22

Luke: 9:57-62

LAST JUDEAN AND PEREAN MINISTRY OF JESUS

Date: A.D. 29-30

Event:  

Date: Oct. A.D. 29

Event: (1) Feast of Tabernacles

Location: Jerusalem

John: 7:2, 10-52

Date: Oct. A.D. 29

Event: (2) Forgiveness of Adulteress

Location: Jerusalem

John: 7:53-8:11

Date: A.D. 29

Event: (3) Christ—the Light of the World

Location: Jerusalem

John: 8:12-20

Date: A.D. 29

Event: (4) Pharisees Can’t Meet the Prophecy Thus Try to Destroy the Prophet

Location: Jerusalem—Temple

John: 8:21-59

Date: A.D. 29

Event: (5) Man Born Blind Healed: Following Consequences

Location: Jerusalem

John: 9:1-41

Date: A.D. 29

Event: (6) Parable of the Good Shepherd

Location: Jerusalem

John: 10:1-21

Date: A.D. 29

Event: (7) The Service of the Seventy

Location: Probably Judea

Luke: 10:1-24

Date: A.D. 29

Event: (8) Lawyer Hears the Story of the Good Samaritan

Location: Judea (?)

Luke: 10:25-37

Date: A.D. 29

Event: (9) The Hospitality of Martha and Mary

Location: Bethany

Luke: 10:38-42

Date: A.D. 29

Event: (10) Another Lesson on Prayer

Location: Judea (?)

Luke: 11:1-13

Date: A.D. 29

Event: (11) Accused of Connection with Beelzebub

Luke: 11:14-36

Date: A.D. 29

Event: (12) Judgment Against Lawyers and Pharisees

Luke: 11:37-54

Date: A.D. 29

Event: (13) Jesus Deals with Hypocrisy, Covetousness, Worry, and Alertness

Luke: 12:1-59

Date: A.D. 29

Event: (14) Repent or Perish

Luke: 13:1-5

Date: A.D. 29

Event: (15) Barren Fig Tree

Luke: 13:6-9

Date: A.D. 29

Event: (16) Crippled Woman Healed on Sabbath

Luke: 13:10-17

Date: A.D. 29

Event: (17) Parables of Mustard Seed and Leaven

Location: Probably Perea

Luke: 13:18-21

Date: Winter A.D. 29

Event: (18) Feast of Dedication

Location: Jerusalem

John: 10:22-39

Date: Winter A.D. 29

Event: (19) Withdrawal Beyond Jordan

John: 10:40-42

Date: Winter A.D. 29

Event: (20) Begins Teaching Return to Jerusalem with Special Words About Herod

Location: Perea

Luke: 13:22-35

Date: Winter A.D. 29

Event: (21) Meal with a Pharisee Ruler Occasions Healing Man with Dropsy; Parables of Ox, Best Places, and Great Supper

Luke: 14:1-24

Date: Winter A.D. 29

Event: (22) Demands of Discipleship

Location: Perea

Luke: 14:25-35

Date: Winter A.D. 29

Event: (23) Parables of Lost Sheep, Coin, Son

Luke: 15:1-32

Date: Winter A.D. 29

Event: (24) Parables of Unjust Steward, Rich Man and Lazarus

Luke: 16:1-31

Date: Winter A.D. 29

Event: (25) Lessons on Service, Faith, Influence

Luke: 17:1-10

Date: Winter A.D. 29

Event: (26) Resurrection of Lazarus

Location: Perea to Bethany

John: 11:1-44

Date: Winter A.D. 29

Event: (27) Reaction to It: Withdrawal of Jesus

John: 11:45-54

Date: A.D. 30

Event: (28) Begins Last Journey to Jerusalem via Samaria & Galilee

Location: Samaria, Galilee

Luke: 17:11

Date: A.D. 30

Event: (29) Heals Ten Lepers

Luke: 17:12-19

Date: A.D. 30

Event: (30) Lessons on the Coming Kingdom

Luke: 17:20-37

Date: A.D. 30

Event: (31) Parables: Persistent Widow, Pharisee and Tax Collector

Luke: 18:1-14

Date: A.D. 30

Event: (32) Doctrine on Divorce

Matthew: 19:1-12

Mark: 10:1-12

Date: A.D. 30

Event: (33) Jesus Blesses Children: Objections

Location: Perea

Matthew: 19:13-15

Mark: 10:13-16

Luke: 18:15-17

Date: A.D. 30

Event: (34) Rich Young Ruler

Location: Perea

Matthew: 19:16-30

Mark: 10:17-31

Luke: 18:18-30

Date: A.D. 30

Event: (35) Laborers of the 11th Hour

Matthew: 20:1-16

Date: A.D. 30

Event: (36) Foretells Death and Resurrection

Location: Near Jordan

Matthew: 20:17-19

Mark: 10:32-34

Luke: 18:31-34

Date: A.D. 30

Event: (37) Ambition of James and John

Matthew: 20:20-28

Mark: 10:35-45

Date: A.D. 30

Event: (38) Blind Bartimaeus Healed

Location: Jericho

Mark: 10:46-52

Luke: 18:35-43

Date: A.D. 30

Event: (39) Interview with Zacchaeus

Location: Jericho

Luke: 19:1-10

Date: A.D. 30

Event: (40) Parable: the Minas

Location: Jericho

Luke: 19:11-27

Date: A.D. 30

Event: (41) Returns to Home of Mary and Martha

Location: Bethany

John: 11:55-12:1

Date: A.D. 30

Event: (42) Plot to Kill Lazarus

Location: Bethany

John: 12:9-11

JESUS’ FINAL WEEK OF WORK AT JERUSALEM

Spring A.D. 30

Date: Sunday

Event: (1) Triumphal Entry

Location: Bethany, Jerusalem, Bethany

Matthew: 21:1-9

Mark: 11:1-11

Luke: 19:28-44

John: 12:12-19

Date: Monday

Event: (2) Fig Tree Cursed and Temple Cleansed

Location: Bethany to Jerusalem

Matthew: 21:10-19

Mark: 11:12-18

Luke: 19:45-48

Date: Monday

Event: (3) The Attraction of Sacrifice

Location: Jerusalem

John: 12:20-50

Date: Tuesday

Event: (4) Withered Fig Tree Testifies

Location: Bethany to Jerusalem

Matthew: 21:20-22

Mark: 11:19-26

Date: Tuesday

Event: (5) Sanhedrin Challenges Jesus. Answered by Parables: Two Sons, Wicked Vinedressers, and Marriage Feast

Location: Jerusalem

Matthew: 21:23-22:14

Mark: 11:27-12:12

Luke: 20:1-19

Date: Tuesday

Event: (6) Tribute to Caesar

Location: Jerusalem

Matthew: 22:15-22

Mark: 12:13-17

Luke: 20:20-26

Date: Tuesday

Event: (7) Sadducees Question the Resurrection

Location: Jerusalem

Matthew: 22:23-33

Mark: 12:18-27

Luke: 20:27-40

Date: Tuesday

Event: (8) Pharisees Question Commandments

Location: Jerusalem

Matthew: 22:34-40

Mark: 12:28-34

Date: Tuesday

Event: (9) Jesus and David

Location: Jerusalem

Matthew: 22:41-46

Mark: 12:35-37

Luke: 20:41-44

Date: Tuesday

Event: (10) Jesus’ Last Sermon

Location: Jerusalem

Matthew: 23:1-39

Mark: 12:38-40

Luke: 20:45-47

Date: Tuesday

Event: (11) Widow’s Mite

Location: Jerusalem

Mark: 12:41-44

Luke: 21:1-4

Date: Tuesday

Event: (12) Jesus Tells of the Future

Location: Mt. of Olives

Matthew: 24:1-51

Mark: 13:1-37

Luke: 21:5-36

Date: Tuesday

Event: (13) Parables: Ten Virgins, Talents, The Day of Judgment

Location: Mt. of Olives

Matthew: 25:1-46

Date: Tuesday

Event: (14) Jesus Tells Date of Crucifixion

Matthew: 26:1-5

Mark: 14:1, 2

Luke: 22:1, 2

Date: Tuesday

Event: (15) Anointing by Mary at Simon’s Feast

Location: Bethany

Matthew: 26:6-13

Mark: 14:3-9

John: 12:2-8

Date: Tuesday

Event: (16) Judas Contracts the Betrayal

Matthew: 26:14-16

Mark: 14:10, 11

Luke: 22:3-6

Date: Thursday

Event: (17) Preparation for the Passover

Location: Jerusalem

Matthew: 26:17-19

Mark: 14:12-16

Luke: 22:7-13

Date: Thursday P.M.

Event: (18) Passover Eaten,Jealousy Rebuked

Location: Jerusalem

Matthew: 26:20

Mark: 14:17

Luke: 22:14-16, 24-30

Date: Thursday P.M.

Event: (19) Feet Washed

Location: Upper Room

John: 13:1-20

Date: Thursday P.M.

Event: (20) Judas Revealed, Defects

Location: Upper Room

Matthew: 26:21-25

Mark: 14:18-21

Luke: 22:21-23

John: 13:21-30

Date: Thursday P.M.

Event: (21) Jesus Warns About Further Desertion; Cries of Loyalty

Location: Upper Room

Matthew: 26:31-35

Mark: 14:27-31

Luke: 22:31-38

John: 13:31-38

Date: Thursday P.M.

Event: (22) Institution of the Lord’s Supper

Location: Upper Room

Matthew: 26:26-29

Mark: 14:22-25

Luke: 22:17-20

Date: Thursday P.M.

Event: (23) Last Speech to the Apostles and Intercessory Prayer

Location: Jerusalem

John: 14:1-17:26

Date: Thursday-Friday

Event: (24) The Grief of Gethsemane

Location: Mt. of Olives

Matthew: 26:30, 36-46

Mark: 14:26, 32-42

Luke: 22:39-46

John: 18:1

Date: Friday

Event: (25) Betrayal, Arrest, Desertion

Location: Gethsemane

Matthew: 26:47-56

Mark: 14:43-52

Luke: 22:47-53

John: 18:2-12

Date: Friday

Event: (26) First Examined by Annas

Location: Jerusalem

John: 18:12-14, 19-23

Date: Friday

Event: (27) Trial by Caiaphas and Council; Following Indignities

Location: Jerusalem

Matthew: 26:57, 59-68

Mark: 14:53, 55-65

Luke: 22:54, 63-65

John: 18:24

Date: Friday

Event: (28) Peter’s Triple Denial

Location: Jerusalem

Matthew: 26:58, 69-75

Mark: 14:54, 66-72

Luke: 22:54-62

John: 18:15-18, 25-27

Date: Friday

Event: (29) Condemnation by the Council

Location: Jerusalem

Matthew: 27:1

Mark: 15:1

Luke: 22:66-71

Date: Friday

Event: (30) Suicide of Judas

Location: Jerusalem

Matthew: 27:3-10

Date: Friday

Event: (31) First Appearance Before Pilate

Location: Jerusalem

Matthew: 27:2, 11-14

Mark: 15:1-5

Luke: 23:1-7

John: 18:28-38

Date: Friday

Event: (32) Jesus Before Herod

Location: Jerusalem

Luke: 23:6-12

Date: Friday

Event: (33) Second Appearance Before Pilate

Location: Jerusalem

Matthew: 27:15-26

Mark: 15:6-15

Luke: 23:13-25

John: 18:39-19:16

Date: Friday

Event: (34) Mockery by Roman Soldiers

Location: Jerusalem

Matthew: 27:27-30

Mark: 15:16-19

Date: Friday

Event: (35) Led to Golgotha

Location: Jerusalem

Matthew: 27:31-34

Mark: 15:20-23

Luke: 23:26-33

John: 19:16, 17

Date: Friday

Event: (36) 6 Events of First 3 Hours on Cross

Location: Calvary

Matthew: 27:35-44

Mark: 15:24-32

Luke: 23:33-43

John: 19:18-27

Date: Friday

Event: (37) Last 3 Hours on Cross

Location: Calvary

Matthew: 27:45-50

Mark: 15:33-37

Luke: 23:44-46

John: 19:28-30

Date: Friday

Event:  

Location: (38) Events Attending Jesus’ Death

Mark: 27:51-56

Luke: 15:38-41

John: 23:45, 47-49

Date: Friday

Event: (39) Burial of Jesus

Location: Jerusalem

Matthew: 27:57-60

Mark: 15:42-46

Luke: 23:50-54

John: 19:31-42

Date: Friday-

Event: (40) Tomb Sealed

Location: Jerusalem

Matthew: 27:61-66

Luke: 23:55, 56

Date: Saturday

Event: (41) Women Watch

Location: Jerusalem

Mark: 15:47

THE RESURRECTION THROUGH THE ASCENSION

A.D. 30

Date: Dawn of First Day (Sunday, “Lord’s Day”)

Event: (1) Women Visit the Tomb

Location: Near Jerusalem

Matthew: 28:1-10

Mark: 16:1-8

Luke: 24:1-11

Date: Dawn of First Day (Sunday, “Lord’s Day”)

Event: (2) Peter and John See the Empty Tomb

Luke: 24:12

John: 20:1-10

Date:

Event: (3) Jesus’ Appearance to Mary Magdalene

Location: Jerusalem

Mark: 16:9-11

John: 20:11-18

Date: Dawn of First Day

Event: (4) Jesus’ Appearance to the Other Women

Location: Jerusalem

Matthew: 28:9, 10

Date: Dawn of First Day

Event: (5) Guards’ Report of the Resurrection

Matthew: 28:11-15

Date: Sunday Afternoon

Event: (6) Jesus’ Appearance to Two Disciples on Way to Emmaus

Mark: 16:12, 13

Luke: 24:13-35

Date: Late Sunday

Event: (7) Jesus’ Appearance to Ten Disciples Without Thomas

Location: Jerusalem

Luke: 24:36-43

John: 20:19-25

Date: One Week Later

Event: (8) Appearance to Disciples with Thomas

Location: Jerusalem

John: 20:26-31

Date: During 40 Days until Ascension

Event: (9) Jesus’ Appearance to Seven Disciples by Sea of Galilee

Location: Galilee

John: 21:1-25

Date: During 40 Days until Ascension

Event: (10) Great Commission

Matthew: 28:16-20

Mark: 16:14-18

Luke: 24:44-49

Date: During 40 Days until Ascension

Event: (11) The Ascension

Location: Mt. Olivet

Mark: 16:19, 20

Luke: 24:50-53

A Brief Overview of Christ’s Life

A Brief Overview of Christ’s Ministry

The Passovers of Christ’s Ministry

A.D. 27 First Passover of Christ’s ministry

A.D. 28 Second Passover of Christ’s ministry

A.D. 29 Third Passover of Christ’s ministry

A.D. 30 Crucifixion of Christ

Christ’s Passion Week

Introduction to Matthew

Title

Matthew, meaning “gift of the Lord,” was the other name of Levi (9:9), the tax collector who left everything to follow Christ (Luke 5:27, 28). Matthew was one of the 12 apostles (10:3; Mark 3:18; Luke 6:15; Acts 1:13). In his own list of the 12, he explicitly calls himself a “tax collector” (10:3). Nowhere else in Scripture is the name Matthew associated with “tax collector”; the other evangelists always employ his former name, Levi, when speaking of his sinful past. This is evidence of humility on Matthew’s part. As with the other 3 gospels, this work is known by the name of its author.

Author and Date

The canonicity and Matthean authorship of this gospel were unchallenged in the early church. Eusebius (ca. A.D. 265–339) quotes Origen (ca. A.D. 185–254):

Among the four Gospels, which are the only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts from Judaism (Ecclesiastical History, 6:25).

It is clear that this gospel was written at a relatively early date—prior to the destruction of the temple in A.D. 70. Some scholars have proposed a date as early as A.D. 50. For a further discussion of some of the issues related to the authorship and dating of this gospel, especially “The Synoptic Problem,” see Introduction to Mark: Interpretive Challenges.

Background and Setting

The Jewish flavor of Matthew’s gospel is remarkable. This is evident even in the opening genealogy, which Matthew traces back only as far as Abraham. In contrast, Luke, aiming to show Christ as the Redeemer of humanity, goes all the way back to Adam. Matthew’s purpose is somewhat narrower: to demonstrate that Christ is the King and Messiah of Israel. This gospel quotes more than 60 times from OT prophetic passages, emphasizing how Christ is the fulfillment of all those promises.

The probability that Matthew’s audience was predominantly Jewish is further evident from several facts: Matthew usually cites Jewish custom without explaining it, in contrast to the other gospels (cf. Mark 7:3; John 19:40). He constantly refers to Christ as “the Son of David” (1:1; 9:27; 12:23; 15:22; 20:30; 21:9, 15; 22:42, 45). Matthew even guards Jewish sensibilities regarding the name of God, referring to “the kingdom of heaven” where the other evangelists speak of “the kingdom of God.” All the book’s major themes are rooted in the OT and set in light of Israel’s messianic expectations.

Matthew’s use of Greek may suggest that he was writing as a Palestinian Jew to Hellenistic Jews elsewhere. He wrote as an eyewitness of many of the events he described, giving firsthand testimony about the words and works of Jesus of Nazareth.

His purpose is clear: to demonstrate that Jesus is the Jewish nation’s long-awaited Messiah. His voluminous quoting of the OT is specifically designed to show the tie between the Messiah of promise and the Christ of history. This purpose is never out of focus for Matthew, and he even adduces many incidental details from the OT prophecies as proofs of Jesus’ messianic claims (e.g., 2:17, 18; 4:13-15; 13:35; 21:4, 5; 27:9, 10).

Historical and Theological Themes

Since Matthew is concerned with setting forth Jesus as Messiah, the King of the Jews, an interest in the OT kingdom promises runs throughout this gospel. Matthew’s signature phrase “the kingdom of heaven” occurs 32 times in this book (and nowhere else in all of Scripture).

The opening genealogy is designed to document Christ’s credentials as Israel’s king, and the rest of the book completes this theme. Matthew shows that Christ is the heir of the kingly line. He demonstrates that He is the fulfillment of dozens of OT prophecies regarding the king who would come. He offers evidence after evidence to establish Christ’s kingly prerogative. All other historical and theological themes in the book revolve around this one.

Matthew records 5 major discourses: the Sermon on the Mount (chaps. 5–7); the commissioning of the apostles (chap. 10); the parables about the kingdom (chap. 13); a discourse about the childlikeness of the believer (chap. 18); and the discourse on His second coming (chaps. 24, 25). Each discourse ends with a variation of this phrase: “when Jesus had ended these sayings” (7:28; 11:1; 13:53; 19:1; 26:1). That becomes a motif signaling a new narrative portion. A long opening section (chaps. 1–4) and a short conclusion (28:16–20), bracket the rest of the gospel, which naturally divides into 5 sections, each with a discourse and a narrative section. Some have seen a parallel between these 5 sections and the 5 books of Moses in the OT.

The conflict between Christ and Pharisaism is another common theme in Matthew’s gospel. But Matthew is keen to show the error of the Pharisees for the benefit of his Jewish audience—not for personal or self-aggrandizing reasons. Matthew omits, for example, the parable of the Pharisee and the tax collector, even though that parable would have put him in a favorable light.

Matthew also mentions the Sadducees more than any of the other gospels. Both Pharisees and Sadducees are regularly portrayed negatively, and held up as warning beacons. Their doctrine is a leaven that must be avoided (16:11, 12). Although these groups were doctrinally at odds with one another, they were united in their hatred of Christ. To Matthew, they epitomized all in Israel who rejected Christ as King.

The rejection of Israel’s Messiah is another constant theme in this gospel. In no other gospel are the attacks against Jesus portrayed as strongly as here. From the flight into Egypt to the scene at the cross, Matthew paints a more vivid portrayal of Christ’s rejection than any of the other evangelists. In Matthew’s account of the crucifixion, for example, no thief repents, and no friends or loved ones are seen at the foot of the cross. In His death, He is forsaken even by God (27:46). The shadow of rejection is never lifted from the story.

Yet Matthew portrays Him as a victorious King who will one day return “on the clouds of heaven with power and great glory” (24:30).

Interpretive Challenges

As noted above, Matthew groups his narrative material around 5 great discourses. He makes no attempt to follow a strict chronology, and a comparison of the gospels reveals that Matthew freely places things out of order. He is dealing with themes and broad concepts, not laying out a timeline.

The prophetic passages present a particular interpretive challenge. Jesus’ Olivet discourse, for example, contains some details that evoke images of the violent destruction of Jerusalem in A.D. 70. Jesus’ words in 24:34 have led some to conclude that all these things were fulfilled—albeit not literally—in the Roman conquest of that era. This is the view known as “preterism.” But this is a serious interpretive blunder, forcing the interpreter to read into these passages spiritualized, allegorical meanings unwarranted by normal exegetical methods. The grammatical-historical hermeneutical approach to these passages is the approach to follow, and it yields a consistently futuristic interpretation of crucial prophecies.

For a discussion of the Synoptic Problem, see Introduction to Mark: Interpretive Challenges.

Outline

I. (Prologue) The King’s Advent (1:1-4:25)

A. His Birth (1:1-2:23)

1. His ancestry (1:1–17)

2. His arrival (1:18–25)

3. His adoration (2:1–12)

4. His adversaries (2:13–23)

B. His Entry into Public Ministry (3:1-4:25)

1. His forerunner (3:1–12)

2. His baptism (3:13–17)

3. His temptation (4:1–11)

4. His earliest ministry (4:12–25)

II. The King’s Authority (5:1-9:38)

A. Discourse 1: The Sermon on the Mount (5:1—7:29)

1. Righteousness and happiness (5:1–12)

2. Righteousness and discipleship (5:13–16)

3. Righteousness and the Scriptures (5:17–20)

4. Righteousness and morality (5:21–48)

5. Righteousness and practical religion (6:1–18)

6. Righteousness and mundane things (6:19–34)

7. Righteousness and human relations (7:1–12)

8. Righteousness and salvation (7:13–29)

B. Narrative 1: The Authenticating Miracles (8:1—9:38)

1. A leper cleansed (8:1–4)

2. The centurion’s servant healed (8:5–13)

3. Peter’s mother-in-law healed (8:14, 15)

4. Multitudes healed (8:16–22)

5. The winds and sea rebuked (8:23–27)

6. Two demoniacs delivered (8:28–34)

7. A paralytic pardoned and healed (9:1–8)

8. A tax collector called (9:9–13)

9. A question answered (9:14–17)

10. A girl raised from the dead (9:18–26)

11. Two blind men given sight (9:27–31)

12. A mute speaks (9:32–34)

13. Multitudes viewed with compassion (9:35–38)

III. The King’s Agenda (10:1-12:50)

A. Discourse 2: The Commissioning of the Twelve (10:1–42)

1. The Master’s men (10:1–4)

2. The sending of the disciples (10:5–23)

3. Hallmarks of discipleship (10:24–42)

B. Narrative 2: The Mission of the King (11:1—12:50)

1. Jesus’ identity affirmed for John’s disciples (11:1–19)

2. Woes pronounced on the impenitent (11:20–24)

3. Rest offered to the weary (11:25–30)

4. Lordship asserted over the Sabbath (12:1–13)

5. Opposition fomented by the Jewish leaders (12:14–45)

6. Eternal relationships defined by spiritual ancestry (12:46–50)

IV. The King’s Adversaries (13:1-17:27)

A. Discourse 3: The Kingdom Parables (13:1–52)

1. The soils (13:1–23)

2. The wheat and tares (13:24–30, 34–43)

3. The mustard seed (13:31, 32)

4. The leaven (13:33)

5. The hidden treasure (13:44)

6. The pearl of great price (13:45, 46)

7. The dragnet (13:47–50)

8. The householder (13:51, 52)

B. Narrative 3: The Kingdom Conflict (13:53—17:27)

1. Nazareth rejects the King (13:53–58)

2. Herod murders John the Baptist (14:1–12)

3. Jesus feeds the 5,000 (14:13–21)

4. Jesus walks on water (14:22–33)

5. Multitudes seek healing (14:34–36)

6. The Scribes and Pharisees challenge Jesus (15:1–20)

7. A Syro-phoenician woman believes (15:21–28)

8. Jesus heals multitudes (15:29–31)

9. Jesus feeds the 4,000 (15:32–39)

10. The Pharisees and Sadducees seek a sign (16:1–12)

11. Peter confesses Christ (16:13–20)

12. Jesus predicts His death (16:21–28)

13. Jesus reveals His glory (17:1–13)

14. Jesus heals a child (17:14–21)

15. Jesus foretells His betrayal (17:22, 23)

16. Jesus pays the temple tax (17:24–27)

V. The King’s Administration (18:1-23:39)

A. Discourse 4: The Childlikeness of the Believer (18:1–35)

1. A call for childlike faith (18:1–6)

2. A warning against offenses (18:7–9)

3. A parable about a lost sheep (18:10–14)

4. A pattern for church discipline (18:15–20)

5. A lesson about forgiveness (18:21–35)

B. Narrative 4: The Jerusalem Ministry (19:1—23:39)

1. Some kingly lessons (19:1—20:28)

a. On divorce (19:1-10)

b. On celibacy (19:11, 12)

c. On children (19:13-15)

d. On surrender (19:16-22)

e. On who may be saved (19:23-30)

f. On equality in the kingdom (20:1-16)

g. On His death (20:17-19)

h. On true greatness (20:20-28)

2. Some kingly deeds (20:29—21:27)

a. He heals two blind men (20:29-34)

b. He receives adoration (21:1-11)

c. He cleanses the temple (21:12-17)

d. He curses a fig tree (21:18-22)

e. He answers a challenge (21:23-27)

3. Some kingly parables (21:28—22:14)

a. The two sons (21:28-32)

b. The wicked vinedressers (21:33-46)

c. The wedding feast (22:1-14)

4. Some kingly answers (22:15–46)

a. The Herodians: on paying taxes (22:15-22)

b. The Sadducees: on the resurrection (22:23-33)

c. The Scribes: on the first and great commandment (22:34-40)

d. The Pharisees: on David’s greater Son (22:41-46)

5. Some kingly pronouncements (23:1–39)

a. Woe to the scribes and Pharisees (23:1-36)

b. Woe to Jerusalem (23:37-39)

VI. The King’s Atonement (24:1-28:15)

A. Discourse 5: The Olivet Discourse (24:1—25:46)

1. The destruction of the temple (24:1, 2)

2. The signs of the times (24:3–31)

3. The parable of the fig tree (24:32–35)

4. The lesson of Noah (24:36–44)

5. The parable of the two servants (24:45–51)

6. The parable of the ten virgins (25:1–13)

7. The parable of the talents (25:14–30)

8. The judgment of the nations (25:31–46)

B. Narrative 5: The Crucifixion and Resurrection (26:1—28:15)

1. The plot to kill the King (26:1–5)

2. Mary’s anointing (26:6–13)

3. Judas’ betrayal (26:14–16)

4. The Passover (26:17–30)

5. The prophecy of Peter’s denial (26:31–35)

6. Jesus’ agony (26:36–46)

7. Jesus’ arrest (26:47–56)

8. The trial before the Sanhedrin (26:57–68)

9. Peter’s denial (26:69–75)

10. Judas’ suicide (27:1–10)

11. The trial before Pilate (27:11–26)

12. The soldiers’ mocking (27:27–31)

13. The crucifixion (27:32–56)

14. The burial (27:57–66)

15. The resurrection (28:1–15)

VII. (Epilogue) The King’s Assignment (28:16-20)

The Gospel According to

MATTHEW

Matthew 1

The Genealogy of Jesus Christ

(Ruth 4:18–22; 1 Chr. 2:1–15; Luke 3:23–38)

1The book of the agenealogy1 of Jesus Christ, bthe Son of David, cthe Son of Abraham:

2dAbraham begot Isaac, eIsaac begot Jacob, and Jacob begot fJudah and his brothers.

3gJudah begot Perez and Zerah by Tamar, hPerez begot Hezron, and Hezron begot Ram.

4Ram begot Amminadab, Amminadab begot Nahshon, and Nahshon begot Salmon.

5Salmon begot iBoaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse,

6and jJesse begot David the king.

kDavid the king begot Solomon by her 2who had been the wife of Uriah.

7lSolomon begot Rehoboam, Rehoboam begot mAbijah, and Abijah begot 3Asa.

8Asa begot nJehoshaphat, Jehoshaphat begot Joram, and Joram begot oUzziah.

9Uzziah begot Jotham, Jotham begot pAhaz, and Ahaz begot Hezekiah.

10qHezekiah begot Manasseh, Manasseh begot 4Amon, and Amon begot rJosiah.

11sJosiah begot 5Jeconiah and his brothers about the time they were tcarried away to Babylon.

12And after they were brought to Babylon, uJeconiah begot Shealtiel, and Shealtiel begot vZerubbabel.

13Zerubbabel begot Abiud, Abiud begot Eliakim, and Eliakim begot Azor.

14Azor begot Zadok, Zadok begot Achim, and Achim begot Eliud.

15Eliud begot Eleazar, Eleazar begot Matthan, and Matthan begot Jacob.

16And Jacob begot Joseph the husband of wMary, of whom was born Jesus who is called Christ.

17So all the generations from Abraham to David are fourteen generations, from David until the captivity in Babylon are fourteen generations, and from the captivity in Babylon until the Christ are fourteen generations.

Christ Born of Mary

(Luke 2:1–7)

18Now the xbirth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child yof the Holy Spirit.

19Then Joseph her husband, being 6a just man, and not wanting zto make her a public example, was minded to put her away secretly.

20But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, afor that which is 7conceived in her is of the Holy Spirit.

21b“And she will bring forth a Son, and you shall call His name 8JESUS, cfor He will save His people from their sins.”

22So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying:

23d“Behold,9 the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.”

24Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife,

25and 10did not know her till she had brought forth eher11 firstborn Son. And he called His name JESUS.

Matthew 2

Wise Men from the East

1Now after aJesus was born in Bethlehem of Judea in the days of Herod the king, behold, 1wise men bfrom the East came to Jerusalem,

2saying, c“Where is He who has been born King of the Jews? For we have seen dHis star in the East and have come to worship Him.”

3When Herod the king heard this, he was troubled, and all Jerusalem with him.

4And when he had gathered all ethe chief priests and fscribes of the people together, ghe inquired of them where the Christ was to be born.

5So they said to him, “In Bethlehem of Judea, for thus it is written by the prophet:

6‘Buth you, Bethlehem, in the land of Judah,

Are not the least among the rulers of Judah;

For out of you shall come a Ruler

i Who will shepherd My people Israel.’ ”

7Then Herod, when he had secretly called the 2wise men, determined from them what time the jstar appeared.

8And he sent them to Bethlehem and said, “Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also.” Family Tree of Herod

9When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was.

10When they saw the star, they rejoiced with exceedingly great joy.

11And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him. And when they had opened their treasures, kthey presented gifts to Him: gold, frankincense, and myrrh.

12Then, being divinely warned lin a dream that they should not return to Herod, they departed for their own country another way.

The Flight into Egypt

13Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young Child to destroy Him.”

14When he arose, he took the young Child and His mother by night and departed for Egypt,

15and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, m“Out of Egypt I called My Son.”

Massacre of the Innocents

16Then Herod, when he saw that he was deceived by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time which he had determined from the wise men.

17Then was fulfilled what was spoken by Jeremiah the prophet, saying:

18“A nvoice was heard in Ramah,

Lamentation, weeping, and great mourning,

Rachel weeping for her children,

Refusing to be comforted,

Because they are no more.”

The Home in Nazareth

(Luke 2:39)

19Now when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt,

20osaying, “Arise, take the young Child and His mother, and go to the land of Israel, for those who psought the young Child’s life are dead.”

21Then he arose, took the young Child and His mother, and came into the land of Israel.

22But when he heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a qdream, he turned aside rinto the region of Galilee.

23And he came and dwelt in a city called sNazareth, that it might be fulfilled twhich was spoken by the prophets, “He shall be called a Nazarene.”

Matthew 3

John the Baptist Prepares the Way

(Mark 1:2–8; Luke 3:1–20)

1In those days aJohn the Baptist came preaching bin the wilderness of Judea,

2and saying, “Repent, for cthe kingdom of heaven is at hand!”

3For this is he who was spoken of by the prophet Isaiah, saying:

d“The voice of one crying in the wilderness:

e‘ Prepare the way of the LORD;

Make His paths straight.’ ”

4Now fJohn himself was clothed in camel’s hair, with a leather belt around his waist; and his food was glocusts and hwild honey.

5iThen Jerusalem, all Judea, and all the region around the Jordan went out to him

6jand were baptized by him in the Jordan, confessing their sins.

7But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, k“Brood of vipers! Who warned you to flee from lthe wrath to come?

8“Therefore bear fruits worthy of repentance,

9“and do not think to say to yourselves, m‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones.

10“And even now the ax is laid to the root of the trees. nTherefore every tree which does not bear good fruit is cut down and thrown into the fire.

11o“I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. pHe will baptize you with the Holy Spirit 1and fire.

12q“His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will rburn up the chaff with unquenchable fire.”

John Baptizes Jesus

(Mark 1:9–11; Luke 3:21, 22; John 1:29–34)

13sThen Jesus came tfrom Galilee to John at the Jordan to be baptized by him.

14And John tried to prevent Him, saying, “I need to be baptized by You, and are You coming to me?”

15But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed Him.

16uWhen He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and 2He saw vthe Spirit of God descending like a dove and alighting upon Him.

17wAnd suddenly a voice came from heaven, saying, x“This is My beloved Son, in whom I am well pleased.”

Matthew 4

Satan Tempts Jesus

(Mark 1:12, 13; Luke 4:1–13)

1Then aJesus was led up by bthe Spirit into the wilderness to be tempted by the devil.

2And when He had fasted forty days and forty nights, afterward He was hungry.

3Now when the tempter came to Him, he said, “If You are the Son of God, command that these stones become bread.”

4But He answered and said, “It is written, c‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’ ”

5Then the devil took Him up dinto the holy city, set Him on the pinnacle of the temple,

6and said to Him, “If You are the Son of God, throw Yourself down. For it is written:

e‘He shall give His angels charge over you,’

and,

f‘In their hands they shall bear you up,

Lest you dash your foot against a stone.’ ”

7Jesus said to him, “It is written again, g‘You shall not 1tempt the LORD your God.’ ”

8Again, the devil took Him up on an exceedingly high mountain, and hshowed Him all the kingdoms of the world and their glory.

9And he said to Him, “All these things I will give You if You will fall down and worship me.”

10Then Jesus said to him, 2“Away with you, Satan! For it is written, i‘You shall worship the LORD your God, and Him only you shall serve.’ ”

11Then the devil jleft Him, and behold, kangels came and ministered to Him.

Jesus Begins His Galilean Ministry

(Mark 1:14, 15; Luke 4:14, 15)

12lNow when Jesus heard that John had been put in prison, He departed to Galilee.

13And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali,

14that it might be fulfilled which was spoken by Isaiah the prophet, saying:

15“Them land of Zebulun and the land of Naphtali,

By the way of the sea, beyond the Jordan,

Galilee of the Gentiles:

16n The people who sat in darkness have seen a great light,

And upon those who sat in the region and shadow of death

Light has dawned.”

17oFrom that time Jesus began to preach and to say, p“Repent, for the kingdom of heaven 3is at hand.”

Four Fishermen Called as Disciples

(Mark 1:16–20; Luke 5:1–11)

18qAnd Jesus, walking by the Sea of Galilee, saw two brothers, Simon rcalled Peter, and Andrew his brother, casting a net into the sea; for they were fishermen.

19Then He said to them, “Follow Me, and sI will make you fishers of men.”

20tThey immediately left their nets and followed Him.

21uGoing on from there, He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them,

22and immediately they left the boat and their father, and followed Him.

Jesus Heals a Great Multitude

(Mark 1:35–39; Luke 4:44; 6:17–19)

23And Jesus went about all Galilee, vteaching in their synagogues, preaching wthe gospel of the kingdom, xand healing all kinds of sickness and all kinds of disease among the people.

24Then 4His fame went throughout all Syria; and they ybrought to Him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics; and He healed them.

25zGreat multitudes followed Him—from Galilee, and from 5Decapolis, Jerusalem, Judea, and beyond the Jordan.

Matthew 5

The Beatitudes

(Luke 6:20–26)

1And seeing the multitudes, aHe went up on a mountain, and when He was seated His disciples came to Him.

2Then He opened His mouth and btaught them, saying:

3“Blessedc are the poor in spirit,

For theirs is the kingdom of heaven.

4dBlessed are those who mourn,

For they shall be comforted.

5eBlessed are the meek,

For fthey shall inherit the 1earth.

6Blessed are those who ghunger and thirst for righteousness,

hFor they shall be filled.

7Blessed are the merciful,

iFor they shall obtain mercy.

8jBlessed are the pure in heart,

For kthey shall see God.

9Blessed are the peacemakers,

For they shall be called sons of God.

10lBlessed are those who are persecuted for righteousness’ sake,

For theirs is the kingdom of heaven.

11m“Blessed are you when they revile and persecute you, and say all kinds of nevil against you falsely for My sake.

12o“Rejoice and be exceedingly glad, for great is your reward in heaven, for pso they persecuted the prophets who were before you.

Believers Are Salt and Light

(Mark 9:50; Luke 14:34, 35)

13“You are the salt of the earth; qbut if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.

14r“You are the light of the world. A city that is set on a hill cannot be hidden.

15“Nor do they slight a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house.

16“Let your light so shine before men, tthat they may see your good works and uglorify your Father in heaven.

Christ Fulfills the Law

17v“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.

18“For assuredly, I say to you, wtill heaven and earth pass away, one 2jot or one 3tittle will by no means pass from the law till all is fulfilled.

19x“Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.

20“For I say to you, that unless your righteousness exceeds ythe righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.

Murder Begins in the Heart

(Luke 12:57–59)

21“You have heard that it was said to those 4of old, z‘You shall not murder, and whoever murders will be in danger of the judgment.’

22“But I say to you that awhoever is angry with his brother 5without a cause shall be in danger of the judgment. And whoever says to his brother, b‘Raca!’6 shall be in danger of the council. But whoever says, 7‘You fool!’ shall be in danger of 8hell fire.

23“Therefore cif you bring your gift to the altar, and there remember that your brother has something against you,

24d“leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift.

25e“Agree with your adversary quickly, fwhile you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.

26“Assuredly, I say to you, you will by no means get out of there till you have paid the last penny.

Adultery in the Heart

27“You have heard that it was said 9to those of old, g‘You shall not commit adultery.’

28“But I say to you that whoever hlooks at a woman to lust for her has already committed adultery with her in his heart.

29i“If your right eye causes you to 10sin, jpluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.

30“And if your right hand causes you to 11sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.

Marriage Is Sacred and Binding

(Matt. 19:9; Mark 10:11, 12; Luke 16:18)

31“Furthermore it has been said, k‘Whoever divorces his wife, let him give her a certificate of divorce.’

32“But I say to you that lwhoever divorces his wife for any reason except 12sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.

Jesus Forbids Oaths

33“Again you have heard that mit was said to those of 13old, n‘You shall not swear falsely, but oshall perform your oaths to the Lord.’

34“But I say to you, pdo not swear at all: neither by heaven, for it is qGod’s throne;

35“nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of rthe great King.

36“Nor shall you swear by your head, because you cannot make one hair white or black.

37s“But let 14your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than these is from the evil one.

Go the Second Mile

(Luke 6:29–31)

38“You have heard that it was said, t‘An eye for an eye and a tooth for a tooth.’

39u“But I tell you not to resist an evil person. vBut whoever slaps you on your right cheek, turn the other to him also.

40“If anyone wants to sue you and take away your tunic, let him have your cloak also.

41“And whoever wcompels you to go one mile, go with him two.

42“Give to him who asks you, and xfrom him who wants to borrow from you do not turn away.

Love Your Enemies

(Luke 6:27, 28, 32–36)

43“You have heard that it was said, y‘You shall love your neighbor zand hate your enemy.’

4415“But I say to you, alove your enemies, bless those who curse you, bdo good to those who hate you, and pray cfor those who spitefully use you and persecute you,

45“that you may be sons of your Father in heaven; for dHe makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.

46e“For if you love those who love you, what reward have you? Do not even the tax collectors do the same?

47“And if you greet your 16brethren only, what do you do more than others? Do not even the 17tax collectors do so?

48f“Therefore you shall be perfect, just gas your Father in heaven is perfect.

Matthew 6

Do Good to Please God

1“Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father in heaven.

2“Therefore, awhen you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward.

3“But when you do a charitable deed, do not let your left hand know what your right hand is doing,

4“that your charitable deed may be in secret; and your Father who sees in secret bwill Himself reward you 1openly.

The Model Prayer

(Luke 11:2–4)

5“And when you pray, you shall not be like the 2hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward.

6“But you, when you pray, cgo into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you 3openly.

7“And when you pray, ddo not use vain repetitions as the heathen do. eFor they think that they will be heard for their many words.

8“Therefore do not be like them. For your Father fknows the things you have need of before you ask Him.

9“In this gmanner, therefore, pray:

hOur Father in heaven,

Hallowed be Your iname.

10Your kingdom come.

j Your will be done

On earth kas it is in heaven.

11Give us this day our ldaily bread.

12And mforgive us our debts,

As we forgive our debtors.

13n And do not lead us into temptation,

But odeliver us from the evil one.

4For Yours is the kingdom and the power and the glory forever. Amen.

14p“For if you forgive men their trespasses, your heavenly Father will also forgive you.

15“But qif you do not forgive men their trespasses, neither will your Father forgive your trespasses.

Fasting to Be Seen Only by God

16“Moreover, rwhen you fast, do not be like the 5hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward.

17“But you, when you fast, sanoint your head and wash your face,

18“so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you 6openly.

Lay Up Treasures in Heaven

(Luke 12:33, 34)

19t“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal;

20u“but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.

21“For where your treasure is, there your heart will be also.

The Lamp of the Body

(Luke 11:34–36)

22v“The lamp of the body is the eye. If therefore your eye is 7good, your whole body will be full of light.

23“But if your eye is 8bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness!

You Cannot Serve God and Riches

24w“No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. xYou cannot serve God and 9mammon.

Do Not Worry

(Luke 12:22–31)

25“Therefore I say to you, ydo not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing?

26z“Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they?

27“Which of you by worrying can add one 10cubit to his 11stature?

28“So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin;

29“and yet I say to you that even Solomon in all his glory was not 12arrayed like one of these.

30“Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?

31“Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’

32“For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things.

33“But aseek first the kingdom of God and His righteousness, and all these things shall be added to you.

34“Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble.

Matthew 7

Do Not Judge

(Luke 6:37–42)

1“Judge1 anot, that you be not judged.

2“For with what 2judgment you judge, you will be judged; band with the measure you use, it will be measured back to you.

3c“And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye?

4“Or how can you say to your brother, ‘Let me remove the speck from your eye’; and look, a plank is in your own eye?

5“Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye.

6d“Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.

Keep Asking, Seeking, Knocking

(Luke 11:9–13)

7e“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.

8“For feveryone who asks receives, and he who seeks finds, and to him who knocks it will be opened.

9g“Or what man is there among you who, if his son asks for bread, will give him a stone?

10“Or if he asks for a fish, will he give him a serpent?

11“If you then, hbeing evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!

12“Therefore, iwhatever you want men to do to you, do also to them, for jthis is the Law and the Prophets.

The Narrow Way

(Luke 13:24)

13k“Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.

143“Because narrow is the gate and 4difficult is the way which leads to life, and there are few who find it.

You Will Know Them by Their Fruits

(Matt. 12:33; Luke 6:43–45)

15l“Beware of false prophets, mwho come to you in sheep’s clothing, but inwardly they are ravenous wolves.

16n“You will know them by their fruits. oDo men gather grapes from thornbushes or figs from thistles?

17“Even so, pevery good tree bears good fruit, but a bad tree bears bad fruit.

18“A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.

19q“Every tree that does not bear good fruit is cut down and thrown into the fire.

20“Therefore by their fruits you will know them.

I Never Knew You

(Luke 6:46; 13:26, 27)

21“Not everyone who says to Me, r‘Lord, Lord,’ shall enter the kingdom of heaven, but he who sdoes the will of My Father in heaven.

22“Many will say to Me in that day, ‘Lord, Lord, have we tnot prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’

23“And uthen I will declare to them, ‘I never knew you; vdepart from Me, you who practice lawlessness!’

Build on the Rock

(Luke 6:47–49)

24“Therefore wwhoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock:

25“and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.

26“But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand:

27“and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.”

28And so it was, when Jesus had ended these sayings, that xthe people were astonished at His teaching,

29yfor He taught them as one having authority, and not as the scribes.

Matthew 8

Jesus Cleanses a Leper

(Mark 1:40–45; Luke 5:12–16)

1When He had come down from the mountain, great multitudes followed Him.

2aAnd behold, a leper came and bworshiped Him, saying, “Lord, if You are willing, You can make me clean.”

3Then Jesus put out His hand and touched him, saying, “I am willing; be cleansed.” Immediately his leprosy cwas cleansed.

4And Jesus said to him, d“See that you tell no one; but go your way, show yourself to the priest, and offer the gift that eMoses fcommanded, as a testimony to them.”

Jesus Heals a Centurion’s Servant

(Luke 7:1–10)

5gNow when Jesus had entered Capernaum, a hcenturion came to Him, pleading with Him,

6saying, “Lord, my servant is lying at home paralyzed, dreadfully tormented.”

7And Jesus said to him, “I will come and heal him.”

8The centurion answered and said, “Lord, iI am not worthy that You should come under my roof. But only jspeak a word, and my servant will be healed.

9“For I also am a man under authority, having soldiers under me. And I say to this one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.”

10When Jesus heard it, He marveled, and said to those who followed, “Assuredly, I say to you, I have not found such great faith, not even in Israel!

11“And I say to you that kmany will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven.

12“But lthe sons of the kingdom mwill be cast out into outer darkness. There will be weeping and gnashing of teeth.”

13Then Jesus said to the centurion, “Go your way; and as you have believed, so let it be done for you.” And his servant was healed that same hour.

Peter’s Mother-in-Law Healed

(Mark 1:29–31; Luke 4:38, 39)

14nNow when Jesus had come into Peter’s house, He saw ohis wife’s mother lying sick with a fever.

15So He touched her hand, and the fever left her. And she arose and served 1them.

Many Healed After Sabbath Sunset

(Mark 1:32–34; Luke 4:40, 41)

16pWhen evening had come, they brought to Him many who were demon-possessed. And He cast out the spirits with a word, and healed all who were sick,

17that it might be fulfilled which was spoken by Isaiah the prophet, saying:

q“He Himself took our infirmities

And bore our sicknesses.”

The Cost of Discipleship

(Luke 9:57–62)

18And when Jesus saw great multitudes about Him, He gave a command to depart to the other side.

19rThen a certain scribe came and said to Him, “Teacher, I will follow You wherever You go.”

20And Jesus said to him, “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.”

21sThen another of His disciples said to Him, “Lord, tlet me first go and bury my father.”

22But Jesus said to him, “Follow Me, and let the dead bury their own dead.”

Wind and Wave Obey Jesus

(Mark 4:35–41; Luke 8:22–25)

23Now when He got into a boat, His disciples followed Him.

24uAnd suddenly a great tempest arose on the sea, so that the boat was covered with the waves. But He was asleep.

25Then His disciples came to Him and awoke Him, saying, “Lord, save us! We are perishing!”

26But He said to them, “Why are you fearful, O you of little faith?” Then vHe arose and rebuked the winds and the sea, and there was a great calm.

27So the men marveled, saying, 2“Who can this be, that even the winds and the sea obey Him?”

Two Demon-Possessed Men Healed

(Mark 5:1–20; Luke 8:26–39)

28wWhen He had come to the other side, to the country of the 3Gergesenes, there met Him two demon-possessed men, coming out of the tombs, exceedingly fierce, so that no one could pass that way.

29And suddenly they cried out, saying, “What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?”

30Now a good way off from them there was a herd of many swine feeding.

31So the demons begged Him, saying, “If You cast us out, 4permit us to go away into the herd of swine.”

32And He said to them, “Go.” So when they had come out, they went into the herd of swine. And suddenly the whole herd of swine ran violently down the steep place into the sea, and perished in the water.

33Then those who kept them fled; and they went away into the city and told everything, including what had happened to the demon-possessed men.

34And behold, the whole city came out to meet Jesus. And when they saw Him, xthey begged Him to depart from their region.

Matthew 9

Jesus Forgives and Heals a Paralytic

(Mark 2:1–12; Luke 5:17–26)

1So He got into a boat, crossed over, aand came to His own city.

2bThen behold, they brought to Him a paralytic lying on a bed. cWhen Jesus saw their faith, He said to the paralytic, “Son, be of good cheer; your sins are forgiven you.”

3And at once some of the scribes said within themselves, “This Man blasphemes!”

4But Jesus, dknowing their thoughts, said, “Why do you think evil in your hearts?

5“For which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Arise and walk’?

6“But that you may know that the Son of Man has power on earth to forgive sins”—then He said to the paralytic, “Arise, take up your bed, and go to your house.”

7And he arose and departed to his house.

8Now when the multitudes saw it, they emarveled1 and glorified God, who had given such power to men.

Matthew the Tax Collector

(Mark 2:13–17; Luke 5:27–32)

9fAs Jesus passed on from there, He saw a man named Matthew sitting at the tax office. And He said to him, “Follow Me.” So he arose and followed Him.

10gNow it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples.

11And when the Pharisees saw it, they said to His disciples, “Why does your Teacher eat with htax collectors and isinners?”

12When Jesus heard that, He said to them, “Those who are well have no need of a physician, but those who are sick.

13“But go and learn what this means: j‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, kbut sinners, 2to repentance.”

Jesus Is Questioned About Fasting

(Mark 2:18–22; Luke 5:33–39)

14Then the disciples of John came to Him, saying, l“Why do we and the Pharisees fast 3often, but Your disciples do not fast?”

15And Jesus said to them, “Can mthe 4friends of the bridegroom mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and nthen they will fast.

16“No one puts a piece of unshrunk cloth on an old garment; for 5the patch pulls away from the garment, and the tear is made worse.

17“Nor do they put new wine into old wineskins, or else the wineskins 6break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.”

A Girl Restored to Life and a Woman Healed

(Mark 5:21–43; Luke 8:40–56)

18oWhile He spoke these things to them, behold, a ruler came and worshiped Him, saying, “My daughter has just died, but come and lay Your hand on her and she will live.”

19So Jesus arose and followed him, and so did His pdisciples.

20qAnd suddenly, a woman who had a flow of blood for twelve years came from behind and rtouched the hem of His garment.

21For she said to herself, “If only I may touch His garment, I shall be made well.”

22But Jesus turned around, and when He saw her He said, “Be of good cheer, daughter; syour faith has made you well.” And the woman was made well from that hour.

23tWhen Jesus came into the ruler’s house, and saw uthe flute players and the noisy crowd wailing,

24He said to them, v“Make room, for the girl is not dead, but sleeping.” And they ridiculed Him.

25But when the crowd was put outside, He went in and wtook her by the hand, and the girl arose.

26And the xreport of this went out into all that land.

Two Blind Men Healed

27When Jesus departed from there, ytwo blind men followed Him, crying out and saying, z“Son of David, have mercy on us!”

28And when He had come into the house, the blind men came to Him. And Jesus said to them, “Do you believe that I am able to do this?” They said to Him, “Yes, Lord.”

29Then He touched their eyes, saying, “According to your faith let it be to you.”

30And their eyes were opened. And Jesus sternly warned them, saying, a“See that no one knows it.”

31bBut when they had departed, they 7spread the news about Him in all that 8country.

A Mute Man Speaks

32cAs they went out, behold, they brought to Him a man, mute and demon-possessed.

33And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, “It was never seen like this in Israel!”

34But the Pharisees said, d“He casts out demons by the ruler of the demons.”

The Compassion of Jesus

(Luke 10:2, 3)

35Then Jesus went about all the cities and villages, eteaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease 9among the people.

36fBut when He saw the multitudes, He was moved with compassion for them, because they were 10weary and scattered, glike sheep having no shepherd.

37Then He said to His disciples, h“The harvest truly is plentiful, but the laborers are few.

38i“Therefore pray the Lord of the harvest to send out laborers into His harvest.”

Matthew 10

The Twelve Apostles

(Mark 3:13–19; Luke 6:12–16)

1And awhen He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease.

2Now the names of the twelve apostles are these: first, Simon, bwho is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;

3Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and 1Lebbaeus, whose surname was Thaddaeus;

4cSimon the 2Cananite, and Judas dIscariot, who also betrayed Him.

Sending Out the Twelve

(Mark 6:7–13; Luke 9:1–6)

5These twelve Jesus sent out and commanded them, saying: e“Do not go into the way of the Gentiles, and do not enter a city of fthe Samaritans.

6g“But go rather to the hlost sheep of the house of Israel.

7i“And as you go, preach, saying, j‘The kingdom of heaven 3is at hand.’

8“Heal the sick, 4cleanse the lepers, 5raise the dead, cast out demons. kFreely you have received, freely give.

9l“Provide neither gold nor silver nor mcopper in your money belts,

10“nor bag for your journey, nor two tunics, nor sandals, nor staffs; nfor a worker is worthy of his food.

11o“Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out.

12“And when you go into a household, greet it.

13p“If the household is worthy, let your peace come upon it. qBut if it is not worthy, let your peace return to you.

14r“And whoever will not receive you nor hear your words, when you depart from that house or city, sshake off the dust from your feet.

15“Assuredly, I say to you, tit will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!

Persecutions Are Coming

(Mark 13:9–13; Luke 21:12–17)

16u“Behold, I send you out as sheep in the midst of wolves. vTherefore be wise as serpents and wharmless6 as doves.

17“But beware of men, for xthey will deliver you up to councils and yscourge you in their synagogues.

18z“You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles.

19a“But when they deliver you up, do not worry about how or what you should speak. For bit will be given to you in that hour what you should speak;

20c“for it is not you who speak, but the Spirit of your Father who speaks in you.

21d“Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death.

22“And eyou will be hated by all for My name’s sake. fBut he who endures to the end will be saved.

23g“When they persecute you in this city, flee to another. For assuredly, I say to you, you will not have hgone through the cities of Israel ibefore the Son of Man comes.

24j“A disciple is not above his teacher, nor a servant above his master.

25“It is enough for a disciple that he be like his teacher, and a servant like his master. If kthey have called the master of the house 7Beelzebub, how much more will they call those of his household!

26“Therefore do not fear them. lFor there is nothing covered that will not be revealed, and hidden that will not be known.

Jesus Teaches the Fear of God

(Luke 12:3–7)

27“Whatever I tell you in the dark, mspeak in the light; and what you hear in the ear, preach on the housetops.

28n“And do not fear those who kill the body but cannot kill the soul. But rather ofear Him who is able to destroy both soul and body in 8hell.

29“Are not two psparrows sold for a 9copper coin? And not one of them falls to the ground apart from your Father’s will.

30q“But the very hairs of your head are all numbered.

31“Do not fear therefore; you are of more value than many sparrows.

Confess Christ Before Men

(Luke 12:8, 9)

32r“Therefore whoever confesses Me before men, shim I will also confess before My Father who is in heaven.

33t“But whoever denies Me before men, him I will also deny before My Father who is in heaven. The Parables of Jesus

Christ Brings Division

(Luke 12:51–53; 14:26, 27)

34u“Do not think that I came to bring peace on earth. I did not come to bring peace but a sword.

35“For I have come to v‘set10 a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’;

36“and w‘a man’s enemies will be those of his own household.’

37x“He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me.

38y“And he who does not take his cross and follow after Me is not worthy of Me.

39z“He who finds his life will lose it, and he who loses his life for My sake will find it.

A Cup of Cold Water

(Mark 9:41)

40a“He who receives you receives Me, and he who receives Me receives Him who sent Me.

41b“He who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward.

42c“And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward.”

Matthew 11

John the Baptist Sends Messengers to Jesus

(Luke 7:18–35)

1Now it came to pass, when Jesus finished commanding His twelve disciples, that He departed from there to ateach and to preach in their cities.

2bAnd when John had heard cin prison about the works of Christ, he 1sent two of his disciples

3and said to Him, “Are You dthe Coming One, or do we look for another?”

4Jesus answered and said to them, “Go and tell John the things which you hear and see:

5e“The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and fthe poor have the gospel preached to them.

6“And blessed is he who is not goffended because of Me.”

7hAs they departed, Jesus began to say to the multitudes concerning John: “What did you go out into the wilderness to see? iA reed shaken by the wind?

8“But what did you go out to see? A man clothed in soft garments? Indeed, those who wear soft clothing are in kings’ houses.

9“But what did you go out to see? A prophet? Yes, I say to you, jand more than a prophet.

10“For this is he of whom it is written:

k‘Behold, I send My messenger before Your face,

Who will prepare Your way before You.’

11“Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.

12l“And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.

13m“For all the prophets and the law prophesied until John.

14“And if you are willing to receive it, he is nElijah who is to come.

15o“He who has ears to hear, let him hear!

16p“But to what shall I liken this generation? It is like children sitting in the marketplaces and calling to their companions,

17“and saying:

‘We played the flute for you,

And you did not dance;

We mourned to you,

And you did not 2lament.’

18“For John came neither eating nor drinking, and they say, ‘He has a demon.’

19“The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a 3winebibber, qa friend of tax collectors and sinners!’ rBut wisdom is justified by her 4children.”

Woe to the Impenitent Cities

(Gen. 19:12–14; Luke 10:13–15)

20sThen He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:

21“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tȳre and Sidon, they would have repented long ago tin sackcloth and ashes.

22“But I say to you, uit will be more tolerable for Tyre and Sidon in the day of judgment than for you.

23“And you, Capernaum, vwho5 are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.

24“But I say to you wthat it shall be more tolerable for the land of Sodom in the day of judgment than for you.”

Jesus Gives True Rest

(Luke 10:21, 22)

25xAt that time Jesus answered and said, “I thank You, Father, Lord of heaven and earth, that yYou have hidden these things from the wise and prudent zand have revealed them to babes.

26“Even so, Father, for so it seemed good in Your sight.

27a“All things have been delivered to Me by My Father, and no one knows the Son except the Father. bNor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him.

28“Come to cMe, all you who labor and are heavy laden, and I will give you rest.

29“Take My yoke upon you dand learn from Me, for I am 6gentle and elowly in heart, fand you will find rest for your souls.

30g“For My yoke is easy and My burden is light.”

Matthew 12

Jesus Is Lord of the Sabbath

(Mark 2:23–28; Luke 6:1–5)

1At that time aJesus went through the grainfields on the Sabbath. And His disciples were hungry, and began to bpluck heads of grain and to eat.

2And when the Pharisees saw it, they said to Him, “Look, Your disciples are doing what is not lawful to do on the Sabbath!”

3But He said to them, “Have you not read cwhat David did when he was hungry, he and those who were with him:

4“how he entered the house of God and ate dthe showbread which was not lawful for him to eat, nor for those who were with him, ebut only for the priests?

5“Or have you not read in the flaw that on the Sabbath the priests in the temple 1profane the Sabbath, and are blameless?

6“Yet I say to you that in this place there is gOne greater than the temple.

7“But if you had known what this means, h‘I desire mercy and not sacrifice,’ you would not have condemned the guiltless.

8“For the Son of Man is Lord 2even of the Sabbath.”

Healing on the Sabbath

(Mark 3:1–6; Luke 6:6–11)

9iNow when He had departed from there, He went into their synagogue.

10And behold, there was a man who had a withered hand. And they asked Him, saying, j“Is it lawful to heal on the Sabbath?”—that they might accuse Him.

11Then He said to them, “What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out?

12“Of how much more value then is a man than a sheep? Therefore it is lawful to do good on the Sabbath.”

13Then He said to the man, “Stretch out your hand.” And he stretched it out, and it was restored as whole as the other.

14Then kthe Pharisees went out and plotted against Him, how they might destroy Him.

Behold, My Servant

15But when Jesus knew it, lHe withdrew from there. mAnd great 3multitudes followed Him, and He healed them all.

16Yet He nwarned them not to make Him known,

17that it might be fulfilled which was spoken by Isaiah the prophet, saying:

18“Behold!o My Servant whom I have chosen,

My Beloved pin whom My soul is well pleased!

I will put My Spirit upon Him,

And He will declare justice to the Gentiles.

19He will not quarrel nor cry out,

Nor will anyone hear His voice in the streets.

20A bruised reed He will not break,

And smoking flax He will not quench,

Till He sends forth justice to victory;

21And in His name Gentiles will trust.”

A House Divided Cannot Stand

(Mark 3:22–27; Luke 11:14–23)

22qThen one was brought to Him who was demon-possessed, blind and mute; and He healed him, so that the 4blind and mute man both spoke and saw.

23And all the multitudes were amazed and said, “Could this be the rSon of David?”

24sNow when the Pharisees heard it they said, “This fellow does not cast out demons except by 5Beelzebub, the ruler of the demons.”

25But Jesus tknew their thoughts, and said to them: “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand.

26“If Satan casts out Satan, he is divided against himself. How then will his kingdom stand?

27“And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges.

28“But if I cast out demons by the Spirit of God, usurely the kingdom of God has come upon you.

29v“Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? And then he will plunder his house.

30“He who is not with Me is against Me, and he who does not gather with Me scatters abroad.

The Unpardonable Sin

(Mark 3:28–30)

31“Therefore I say to you, wevery sin and blasphemy will be forgiven men, xbut the blasphemy against the Spirit will not be forgiven men.

32“Anyone who yspeaks a word against the Son of Man, zit will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come.

A Tree Known by Its Fruit

(Matt. 7:15–20)

33“Either make the tree good and aits fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit.

34b“Brood6 of vipers! How can you, being evil, speak good things? cFor out of the abundance of the heart the mouth speaks.

35“A good man out of the good treasure 7of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things.

36“But I say to you that for every idle word men may speak, they will give account of it in the day of judgment.

37“For by your words you will be justified, and by your words you will be condemned.”

The Scribes and Pharisees Ask for a Sign

(Luke 11:29–32)

38dThen some of the scribes and Pharisees answered, saying, “Teacher, we want to see a sign from You.”

39But He answered and said to them, “An evil and eadulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah.

40f“For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.

41g“The men of Nineveh will rise up in the judgment with this generation and hcondemn it, ibecause they repented at the preaching of Jonah; and indeed a greater than Jonah is here.

42j“The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here.

An Unclean Spirit Returns

(Luke 11:24–26)

43k“When an unclean spirit goes out of a man, lhe goes through dry places, seeking rest, and finds none.

44“Then he says, ‘I will return to my house from which I came.’ And when he comes, he finds it empty, swept, and put in order.

45“Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; mand the last state of that man is worse than the first. So shall it also be with this wicked generation.”

Jesus’ Mother and Brothers Send for Him

(Mark 3:31–35; Luke 8:19–21)

46While He was still talking to the multitudes, nbehold, His mother and obrothers stood outside, seeking to speak with Him.

47Then one said to Him, “Look, pYour mother and Your brothers are standing outside, seeking to speak with You.”

48But He answered and said to the one who told Him, “Who is My mother and who are My brothers?”

49And He stretched out His hand toward His disciples and said, “Here are My mother and My qbrothers!

50“For rwhoever does the will of My Father in heaven is My brother and sister and mother.”

Matthew 13

The Parable of the Sower

(Mark 4:1–9; Luke 8:4–8)

1On the same day Jesus went out of the house aand sat by the sea.

2bAnd great multitudes were gathered together to Him, so that cHe got into a boat and sat; and the whole multitude stood on the shore.

3Then He spoke many things to them in parables, saying: d“Behold, a sower went out to sow.

4“And as he sowed, some seed fell by the wayside; and the birds came and devoured them.

5“Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth.

6“But when the sun was up they were scorched, and because they had no root they withered away.

7“And some fell among thorns, and the thorns sprang up and choked them.

8“But others fell on good ground and yielded a crop: some ea hundredfold, some sixty, some thirty.

9f“He who has ears to hear, let him hear!”

The Purpose of Parables

(Mark 4:10–12; Luke 8:9, 10)

10And the disciples came and said to Him, “Why do You speak to them in parables?”

11He answered and said to them, “Because git has been given to you to know the 1mysteries of the kingdom of heaven, but to them it has not been given.

12h“For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him.

13“Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.

14“And in them the prophecy of Isaiah is fulfilled, which says:

i‘Hearing you will hear and shall not understand,

And seeing you will see and not jperceive;

15For the hearts of this people have grown dull.

Their ears kare hard of hearing,

And their eyes they have lclosed,

Lest they should see with their eyes and hear with their ears,

Lest they should understand with their hearts and turn,

So that I 2should mheal them.’

16“But nblessed are your eyes for they see, and your ears for they hear;

17“for assuredly, I say to you othat many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.

The Parable of the Sower Explained

(Mark 4:13–20; Luke 8:11–15)

18p“Therefore hear the parable of the sower:

19“When anyone hears the word qof the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside.

20“But he who received the seed on stony places, this is he who hears the word and immediately rreceives it with joy;

21“yet he has no root in himself, but endures only for a while. For when stribulation or persecution arises because of the word, immediately the stumbles.

22“Now uhe who received seed vamong the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful.

23“But he who received seed on the good ground is he who hears the word and understands it, who indeed bears wfruit and produces: some a hundredfold, some sixty, some thirty.”

The Parable of the Wheat and the Tares

24Another parable He put forth to them, saying: “The kingdom of heaven is like a man who sowed good seed in his field;

25“but while men slept, his enemy came and sowed tares among the wheat and went his way.

26“But when the grain had sprouted and produced a crop, then the tares also appeared.

27“So the servants of the owner came and said to him, ‘Sir, did you not sow good seed in your field? How then does it have tares?’

28“He said to them, ‘An enemy has done this.’ The servants said to him, ‘Do you want us then to go and gather them up?’

29“But he said, ‘No, lest while you gather up the tares you also uproot the wheat with them.

30‘Let both grow together until the harvest, and at the time of harvest I will say to the reapers, “First gather together the tares and bind them in bundles to burn them, but xgather the wheat into my barn.” ’ ”

The Parable of the Mustard Seed

(Mark 4:30–32; Luke 13:18, 19)

31Another parable He put forth to them, saying: y“The kingdom of heaven is like a mustard seed, which a man took and sowed in his field,

32“which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a ztree, so that the birds of the air come and nest in its branches.”

The Parable of the Leaven

(Luke 13:20, 21)

33aAnother parable He spoke to them: “The kingdom of heaven is like leaven, which a woman took and hid in three 3measures of meal till bit was all leavened.”

Prophecy and the Parables

34cAll these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them,

35that it might be fulfilled which was spoken by the prophet, saying:

d“I will open My mouth in parables;

e I will utter things kept secret from the foundation of the world.”

The Parable of the Tares Explained

36Then Jesus sent the multitude away and went into the house. And His disciples came to Him, saying, “Explain to us the parable of the tares of the field.”

37He answered and said to them: “He who sows the good seed is the Son of Man.

38f“The field is the world, the good seeds are the sons of the kingdom, but the tares are gthe sons of the wicked one.

39“The enemy who sowed them is the devil, hthe harvest is the end of the age, and the reapers are the angels.

40“Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age.

41“The Son of Man will send out His angels, iand they will gather out of His kingdom all things that offend, and those who practice lawlessness,

42j“and will cast them into the furnace of fire. kThere will be wailing and gnashing of teeth.

43l“Then the righteous will shine forth as the sun in the kingdom of their Father. mHe who has ears to hear, let him hear!

The Parable of the Hidden Treasure

44“Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and nsells all that he has and obuys that field.

The Parable of the Pearl of Great Price

45“Again, the kingdom of heaven is like a merchant seeking beautiful pearls,

46“who, when he had found pone pearl of great price, went and sold all that he had and bought it.

The Parable of the Dragnet

47“Again, the kingdom of heaven is like a dragnet that was cast into the sea and qgathered some of every kind,

48“which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away.

49“So it will be at the end of the age. The angels will come forth, rseparate the wicked from among the just,

50“and cast them into the furnace of fire. There will be wailing and gnashing of teeth.”

514Jesus said to them, “Have you understood all these things?” They said to Him, “Yes, 5Lord.”

52Then He said to them, “Therefore every 6scribe instructed 7concerning the kingdom of heaven is like a householder who brings out of his treasure sthings new and old.”

Jesus Rejected at Nazareth

(Mark 6:1–6; Luke 4:16–30)

53Now it came to pass, when Jesus had finished these parables, that He departed from there.

54tWhen He had come to His own country, He taught them in their synagogue, so that they were astonished and said, “Where did this Man get this wisdom and these mighty works?

55u“Is this not the carpenter’s son? Is not His mother called Mary? And vHis brothers wJames, 8Joses, Simon, and Judas?

56“And His sisters, are they not all with us? Where then did this Man get all these things?”

57So they xwere offended at Him. But Jesus said to them, y“A prophet is not without honor except in his own country and in his own house.”

58Now zHe did not do many mighty works there because of their unbelief.

Matthew 14

John the Baptist Beheaded

(Mark 6:14–29; Luke 9:7–9)

1At that time aHerod the tetrarch heard the report about Jesus

2and said to his servants, “This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him.”

3bFor Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip’s wife.

4Because John had said to him, c“It is not lawful for you to have her.”

5And although he wanted to put him to death, he feared the multitude, dbecause they counted him as a prophet.

6But when Herod’s birthday was celebrated, the daughter of Herodias danced before them and pleased Herod.

7Therefore he promised with an oath to give her whatever she might ask.

8So she, having been prompted by her mother, said, “Give me John the Baptist’s head here on a platter.”

9And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her.

10So he sent and had John beheaded in prison.

11And his head was brought on a platter and given to the girl, and she brought it to her mother.

12Then his disciples came and took away the body and buried it, and went and told Jesus.

Feeding the Five Thousand

(Mark 6:30–44; Luke 9:10–17; John 6:1–14)

13eWhen Jesus heard it, He departed from there by boat to a deserted place by Himself. But when the multitudes heard it, they followed Him on foot from the cities.

14And when Jesus went out He saw a great multitude; and He fwas moved with compassion for them, and healed their sick.

15gWhen it was evening, His disciples came to Him, saying, “This is a deserted place, and the hour is already late. Send the multitudes away, that they may go into the villages and buy themselves food.”

16But Jesus said to them, “They do not need to go away. You give them something to eat.”

17And they said to Him, “We have here only five loaves and two fish.”

18He said, “Bring them here to Me.”

19Then He commanded the multitudes to sit down on the grass. And He took the five loaves and the two fish, and looking up to heaven, hHe blessed and broke and gave the loaves to the disciples; and the disciples gave to the multitudes.

20So they all ate and were filled, and they took up twelve baskets full of the fragments that remained.

21Now those who had eaten were about five thousand men, besides women and children.

Jesus Walks on the Sea

(Mark 6:45–52; John 6:15–21)

22Immediately Jesus 1made His disciples get into the boat and go before Him to the other side, while He sent the multitudes away.

23iAnd when He had sent the multitudes away, He went up on the mountain by Himself to pray. jNow when evening came, He was alone there.

24But the boat was now 2in the middle of the sea, tossed by the waves, for the wind was contrary.

25Now in the fourth watch of the night Jesus went to them, walking on the sea.

26And when the disciples saw Him kwalking on the sea, they were troubled, saying, “It is a ghost!” And they cried out for fear.

27But immediately Jesus spoke to them, saying, 3“Be of good lcheer! 4It is I; do not be afraid.”

28And Peter answered Him and said, “Lord, if it is You, command me to come to You on the water.”

29So He said, “Come.” And when Peter had come down out of the boat, he walked on the water to go to Jesus.

30But when he saw 5that the wind was boisterous, he was afraid; and beginning to sink he cried out, saying, “Lord, save me!”

31And immediately Jesus stretched out His hand and caught him, and said to him, “O you of mlittle faith, why did you doubt?”

32And when they got into the boat, the wind ceased.

33Then those who were in the boat 6came and worshiped Him, saying, “Truly nYou are the Son of God.”

Many Touch Him and Are Made Well

(Mark 6:53–56)

34oWhen they had crossed over, they came 7to the land of Gennesaret.

35And when the men of that place recognized Him, they sent out into all that surrounding region, brought to Him all who were sick,

36and begged Him that they might only ptouch the hem of His garment. And qas many as touched it were made perfectly well.

Matthew 15

Defilement Comes from Within

(Mark 7:1–23)

1Then athe scribes and Pharisees who were from Jerusalem came to Jesus, saying,

2b“Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.”

3He answered and said to them, “Why do you also transgress the commandment of God because of your tradition?

4“For God commanded, saying, c‘Honor your father and your mother’; and, d‘He who curses father or mother, let him be put to death.’

5“But you say, ‘Whoever says to his father or mother, e“Whatever profit you might have received from me is a gift to God”—

6‘then he need not honor his father 1or mother.’ Thus you have made the 2commandment of God of no effect by your tradition.

7f“Hypocrites! Well did Isaiah prophesy about you, saying:

8‘Theseg people 3draw near to Me with their mouth,

And honor Me with their lips,

But their heart is far from Me.

9And in vain they worship Me,

h Teaching as doctrines the commandments of men.’”

10iWhen He had called the multitude to Himself, He said to them, “Hear and understand:

11j“Not what goes into the mouth defiles a man; but what comes out of the mouth, this defiles a man.”

12Then His disciples came and said to Him, “Do You know that the Pharisees were offended when they heard this saying?”

13But He answered and said, k“Every plant which My heavenly Father has not planted will be uprooted.

14“Let them alone. lThey are blind leaders of the blind. And if the blind leads the blind, both will fall into a ditch.”

15mThen Peter answered and said to Him, “Explain this parable to us.”

16So Jesus said, n“Are you also still without understanding?

17“Do you not yet understand that owhatever enters the mouth goes into the stomach and is eliminated?

18“But pthose things which proceed out of the mouth come from the heart, and they defile a man.

19q“For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.

20“These are the things which defile a man, but to eat with unwashed hands does not defile a man.”

A Gentile Shows Her Faith

(Mark 7:24–30)

21rThen Jesus went out from there and departed to the region of Tyre and Sidon.

22And behold, a woman of Canaan came from that region and cried out to Him, saying, “Have mercy on me, O Lord, sSon of David! My daughter is severely demon-possessed.”

23But He answered her not a word. And His disciples came and urged Him, saying, “Send her away, for she cries out after us.”

24But He answered and said, t“I was not sent except to the lost sheep of the house of Israel.”

25Then she came and worshiped Him, saying, “Lord, help me!”

26But He answered and said, “It is not good to take the children’s bread and throw it to the little udogs.”

27And she said, “Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table.”

28Then Jesus answered and said to her, “O woman, vgreat is your faith! Let it be to you as you desire.” And her daughter was healed from that very hour.

Jesus Heals Great Multitudes

(Mark 7:31–37)

29wJesus departed from there, xskirted the Sea of Galilee, and went up on the mountain and sat down there.

30yThen great multitudes came to Him, having with them the lame, blind, mute, 4maimed, and many others; and they laid them down at Jesus’ zfeet, and He healed them.

31So the multitude marveled when they saw the mute speaking, the 5maimed made whole, the lame walking, and the blind seeing; and they aglorified the God of Israel.

Feeding the Four Thousand

(Mark 8:1–10)

32bNow Jesus called His disciples to Himself and said, “I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat. And I do not want to send them away hungry, lest they faint on the way.”

33cThen His disciples said to Him, “Where could we get enough bread in the wilderness to fill such a great multitude?”

34Jesus said to them, “How many loaves do you have?” And they said, “Seven, and a few little fish.”

35So He commanded the multitude to sit down on the ground.

36And dHe took the seven loaves and the fish and egave thanks, broke them and gave them to His disciples; and the disciples gave to the multitude.

37So they all ate and were filled, and they took up seven large baskets full of the fragments that were left.

38Now those who ate were four thousand men, besides women and children.

39fAnd He sent away the multitude, got into the boat, and came to the region of 6Magdala.

Matthew 16

The Pharisees and Sadducees Seek a Sign

(Mark 8:11–13; Luke 12:54–56)

1Then the aPharisees and Sadducees came, and testing Him asked that He would show them a sign from heaven.

2He answered and said to them, “When it is evening you say, ‘It will be fair weather, for the sky is red’;

3“and in the morning, ‘It will be foul weather today, for the sky is red and threatening.’ 1Hypocrites! You know how to discern the face of the sky, but you cannot discern the signs of the times.

4b“A wicked and adulterous generation seeks after a sign, and no sign shall be given to it except the sign of 2the prophet Jonah.” And He left them and departed.

The Leaven of the Pharisees and Sadducees

(Mark 8:14–21)

5Now cwhen His disciples had come to the other side, they had forgotten to take bread.

6Then Jesus said to them, d“Take heed and beware of the 3leaven of the Pharisees and the Sadducees.”

7And they reasoned among themselves, saying, “It is because we have taken no bread.”

8But Jesus, being aware of it, said to them, “O you of little faith, why do you reason among yourselves because you 4have brought no bread?

9e“Do you not yet understand, or remember the five loaves of the five thousand and how many baskets you took up?

10f“Nor the seven loaves of the four thousand and how many large baskets you took up?

11“How is it you do not understand that I did not speak to you concerning bread?—but to beware of the 5leaven of the Pharisees and Sadducees.”

12Then they understood that He did not tell them to beware of the leaven of bread, but of the 6doctrine of the Pharisees and Sadducees.

Peter Confesses Jesus as the Christ

(Mark 8:27–30; Luke 9:18–20)

13When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, g“Who do men say that I, the Son of Man, am?”

14So they said, h“Some say John the Baptist, some Elijah, and others Jeremiah or ione of the prophets.”

15He said to them, “But who do jyou say that I am?”

16Simon Peter answered and said, k“You are the Christ, the Son of the living God.”

17Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, lfor flesh and blood has not revealed this to you, but mMy Father who is in heaven.

18“And I also say to you that nyou are Peter, and oon this rock I will build My church, and pthe gates of Hades shall not 7prevail against it.

19q“And I will give you the keys of the kingdom of heaven, and whatever you bind on earth 8will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”

20rThen He commanded His disciples that they should tell no one that He was Jesus the Christ.

Jesus Predicts His Death and Resurrection

(Mark 8:31–33; Luke 9:21, 22)

21From that time Jesus began sto show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day.

22Then Peter took Him aside and began to rebuke Him, saying, 9“Far be it from You, Lord; this shall not happen to You!”

23But He turned and said to Peter, “Get behind Me, tSatan! uYou are 10an offense to Me, for you are not mindful of the things of God, but the things of men.”

Take Up the Cross and Follow Him

(Mark 8:34–38; Luke 9:23–26)

24vThen Jesus said to His disciples, “If anyone desires to come after Me, let him deny himself, and take up his cross, and wfollow Me.

25“For xwhoever desires to save his life will lose it, but whoever loses his life for My sake will find it.

26“For what yprofit is it to a man if he gains the whole world, and loses his own soul? Or zwhat will a man give in exchange for his soul?

27“For athe Son of Man will come in the glory of His Father bwith His angels, cand then He will reward each according to his works.

Jesus Transfigured on the Mount

(Mark 9:1–13; Luke 9:27–36; 2 Pet. 1:16–18)

28“Assuredly, I say to you, dthere are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.”

Matthew 17

The Transfiguration of Christ

1Now aafter six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves;

2and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light.

3And behold, Moses and Elijah appeared to them, talking with Him.

4Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, 1let us make here three tabernacles: one for You, one for Moses, and one for Elijah.”

5bWhile he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, c“This is My beloved Son, din whom I am well pleased. eHear Him!”

6fAnd when the disciples heard it, they fell on their faces and were greatly afraid.

7But Jesus came and gtouched them and said, “Arise, and do not be afraid.”

8When they had lifted up their eyes, they saw no one but Jesus only.

9Now as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is risen from the dead.”

10And His disciples asked Him, saying, h“Why then do the scribes say that Elijah must come first?”

11Jesus answered and said to them, “Indeed, Elijah is coming 2first and will irestore all things.

12j“But I say to you that Elijah has come already, and they kdid not know him but did to him whatever they wished. Likewise lthe Son of Man is also about to suffer at their hands.”

13mThen the disciples understood that He spoke to them of John the Baptist.

A Boy Is Healed

(Mark 9:14–29; Luke 9:37–42)

14nAnd when they had come to the multitude, a man came to Him, kneeling down to Him and saying,

15“Lord, have mercy on my son, for he is 3an epileptic and suffers severely; for he often falls into the fire and often into the water.

16“So I brought him to Your disciples, but they could not cure him.”

17Then Jesus answered and said, “O 4faithless and operverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to Me.”

18And Jesus prebuked the demon, and it came out of him; and the child was cured from that very hour.

19Then the disciples came to Jesus privately and said, “Why could we not cast it out?”

20So Jesus said to them, “Because of your 5unbelief; for assuredly, I say to you, qif you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you.

216“However, this kind does not go out except by prayer and fasting.”

Jesus Again Predicts His Death and Resurrection

(Mark 9:30–32; Luke 9:43–45)

22rNow while they were 7staying in Galilee, Jesus said to them, “The Son of Man is about to be betrayed into the hands of men,

23“and they will kill Him, and the third day He will be raised up.” And they were exceedingly ssorrowful.

Peter and His Master Pay Their Taxes

24tWhen they had come to 8Capernaum, those who received the 9temple tax came to Peter and said, “Does your Teacher not pay the temple tax?”

25He said, “Yes.” And when he had come into the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from ustrangers?”

26Peter said to Him, “From strangers.” Jesus said to him, “Then the sons are free.

27“Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a 10piece of money; take that and give it to them for Me and you.”

Matthew 18

Who Is the Greatest?

(Mark 9:33–37; Luke 9:46–48)

1At athat time the disciples came to Jesus, saying, “Who then is greatest in the kingdom of heaven?”

2Then Jesus called a little bchild to Him, set him in the midst of them,

3and said, “Assuredly, I say to you, cunless you are converted and become as little children, you will by no means enter the kingdom of heaven.

4d“Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.

5e“Whoever receives one little child like this in My name receives Me.

Jesus Warns of Offenses

(Mark 9:42–48; Luke 17:1, 2)

6f“But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.

7“Woe to the world because of 1offenses! For goffenses must come, but hwoe to that man by whom the offense comes!

8i“If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.

9“And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into 2hell fire.

The Parable of the Lost Sheep

(Luke 15:1–7)

10“Take heed that you do not despise one of these little ones, for I say to you that in heaven jtheir angels always ksee the face of My Father who is in heaven.

11l“For3 the Son of Man has come to save that which was lost.

12m“What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?

13“And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.

14“Even so it is not the nwill of your Father who is in heaven that one of these little ones should perish.

Dealing with a Sinning Brother

15“Moreover oif your brother sins against you, go and tell him his fault between you and him alone. If he hears you, pyou have gained your brother.

16“But if he will not hear, take with you one or two more, that q‘by the mouth of two or three witnesses every word may be established.’

17“And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a rheathen and a tax collector.

18“Assuredly, I say to you, swhatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.

19t“Again4 I say to you that if two of you agree on earth concerning anything that they ask, uit will be done for them by My Father in heaven.

20“For where two or three are gathered vtogether in My name, I am there in the midst of them.”

The Parable of the Unforgiving Servant

21Then Peter came to Him and said, “Lord, how often shall my brother sin against me, and I forgive him? wUp to seven times?”

22Jesus said to him, “I do not say to you, xup to seven times, but up to seventy times seven.

23“Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants.

24“And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.

25“But as he was not able to pay, his master commanded ythat he be sold, with his wife and children and all that he had, and that payment be made.

26“The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’

27“Then the master of that servant was moved with compassion, released him, and forgave him the debt.

28“But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’

29“So his fellow servant fell down 5at his feet and begged him, saying, ‘Have patience with me, and I will pay you 6all.’

30“And he would not, but went and threw him into prison till he should pay the debt.

31“So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.

32“Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you zall that debt because you begged me.

33‘Should you not also have had compassion on your fellow servant, just as I had pity on you?’

34“And his master was angry, and delivered him to the torturers until he should pay all that was due to him.

35a“So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother 7his trespasses.”

Matthew 19

Marriage and Divorce

(Mark 10:1–12)

1Now it came to pass, awhen Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.

2bAnd great multitudes followed Him, and He healed them there.

3The Pharisees also came to Him, testing Him, and saying to Him, “Is it lawful for a man to divorce his wife for just any reason?”

4And He answered and said to them, “Have you not read that He who 1made them at the beginning c‘made them male and female,’

5“and said, d‘For this reason a man shall leave his father and mother and be joined to his wife, and ethe two shall become one flesh’?

6“So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate.”

7They said to Him, f“Why then did Moses command to give a certificate of divorce, and to put her away?”

8He said to them, “Moses, because of the ghardness of your hearts, permitted you to divorce your hwives, but from the beginning it was not so.

9i“And I say to you, whoever divorces his wife, except for 2sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery.”

10His disciples said to Him, j“If such is the case of the man with his wife, it is better not to marry.”

Jesus Teaches on Celibacy

11But He said to them, k“All cannot accept this saying, but only those to whom it has been given:

12“For there are 3eunuchs who were born thus from their mother’s womb, and lthere are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake. He who is able to accept it, let him accept it.”

Jesus Blesses Little Children

(Mark 10:13–16; Luke 18:15–17)

13mThen little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them.

14But Jesus said, “Let the little children come to Me, and do not forbid them; for nof such is the kingdom of heaven.”

15And He laid His hands on them and departed from there.

Jesus Counsels the Rich Young Ruler

(Mark 10:17–22; Luke 18:18–23)

16oNow behold, one came and said to Him, p“Good4 Teacher, what good thing shall I do that I may have eternal life?”

17So He said to him, 5“Why do you call Me good? 6No one is qgood but One, that is, God. But if you want to enter into life, rkeep the commandments.”

18He said to Him, “Which ones?” Jesus said, s“‘You shall not murder,’ ‘You shall not commit adultery,’ ‘You shall not steal,’ ‘You shall not bear false witness,’

19t‘Honor your father and your mother,’ and, u‘You shall love your neighbor as yourself.’ ”

20The young man said to Him, “All these things I have vkept 7from my youth. What do I still lack?”

21Jesus said to him, “If you want to be perfect, wgo, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me.”

22But when the young man heard that saying, he went away sorrowful, for he had great possessions.

With God All Things Are Possible

(Mark 10:23–31; Luke 18:24–30)

23Then Jesus said to His disciples, “Assuredly, I say to you that xit is hard for a rich man to enter the kingdom of heaven.

24“And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”

25When His disciples heard it, they were greatly astonished, saying, “Who then can be saved?”

26But Jesus looked at them and said to them, “With men this is impossible, but ywith God all things are possible.”

27Then Peter answered and said to Him, “See, zwe have left all and followed You. Therefore what shall we have?”

28So Jesus said to them, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, ayou who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.

29b“And everyone who has left houses or brothers or sisters or father or mother 8or wife or children or 9lands, for My name’s sake, shall receive a hundredfold, and inherit eternal life.

30c“But many who are first will be last, and the last first.

Matthew 20

The Parable of the Workers in the Vineyard

1“For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.

2“Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.

3“And he went out about the third hour and saw others standing idle in the marketplace,

4“and said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went.

5“Again he went out about the sixth and the ninth hour, and did likewise.

6“And about the eleventh hour he went out and found others standing 1idle, and said to them, ‘Why have you been standing here idle all day?’

7“They said to him, ‘Because no one hired us.’ He said to them, ‘You also go into the vineyard, 2and whatever is right you will receive.’

8“So when evening had come, the owner of the vineyard said to his steward, ‘Call the laborers and give them their wages, beginning with the last to the first.’

9“And when those came who were hired about the eleventh hour, they each received a denarius.

10“But when the first came, they supposed that they would receive more; and they likewise received each a denarius.

11“And when they had received it, they 3complained against the landowner,

12“saying, ‘These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.’

13“But he answered one of them and said, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius?

14‘Take what is yours and go your way. I wish to give to this last man the same as to you.

15a‘Is it not lawful for me to do what I wish with my own things? Or bis your eye evil because I am good?’

16c“So the last will be first, and the first last. dFor4 many are called, but few chosen.”

Jesus a Third Time Predicts His Death and Resurrection

(Mark 10:32–34; Luke 18:31–34)

17eNow Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them,

18f“Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death,

19g“and deliver Him to the Gentiles to hmock and to iscourge and to jcrucify. And the third day He will krise again.”

Greatness Is Serving

(Mark 10:35–45)

20lThen the mother of mZebedee’s sons came to Him with her sons, kneeling down and asking something from Him.

21And He said to her, “What do you wish?” She said to Him, “Grant that these two sons of mine nmay sit, one on Your right hand and the other on the left, in Your kingdom.”

22But Jesus answered and said, “You do not know what you ask. Are you able to drink othe cup that I am about to drink, 5and be baptized with pthe baptism that I am baptized with?” They said to Him, “We are able.”

23So He said to them, q“You will indeed drink My cup, 6and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father.”

24rAnd when the ten heard it, they were greatly displeased with the two brothers.

25But Jesus called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them.

26“Yet sit shall not be so among you; but twhoever desires to become great among you, let him be your servant.

27u“And whoever desires to be first among you, let him be your slave—

28v“just as the wSon of Man did not come to be served, xbut to serve, and yto give His life a ransom zfor many.”

Two Blind Men Receive Their Sight

(Mark 10:46–52; Luke 18:35–43)

29aNow as they went out of Jericho, a great multitude followed Him.

30And behold, btwo blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, “Have mercy on us, O Lord, cSon of David!”

31Then the multitude dwarned them that they should be quiet; but they cried out all the more, saying, “Have mercy on us, O Lord, Son of David!”

32So Jesus stood still and called them, and said, “What do you want Me to do for you?”

33They said to Him, “Lord, that our eyes may be opened.”

34So Jesus had ecompassion and touched their eyes. And immediately their eyes received sight, and they followed Him.

Matthew 21

The Triumphal Entry

(Mark 11:1–10; Luke 19:28–40; John 12:12–19)

1Now awhen they drew near Jerusalem, and came to 1Bethphage, at bthe Mount of Olives, then Jesus sent two disciples,

2saying to them, “Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me.

3“And if anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.”

42All this was done that it might be fulfilled which was spoken by the prophet, saying:

5“Tellc the daughter of Zion,

‘ Behold, your King is coming to you,

Lowly, and sitting on a donkey,

A colt, the foal of a donkey.’ ”

6dSo the disciples went and did as Jesus commanded them.

7They brought the donkey and the colt, elaid their clothes on them, 3and set Him on them.

8And a very great multitude spread their clothes on the road; fothers cut down branches from the trees and spread them on the road.

9Then the multitudes who went before and those who followed cried out, saying:

“Hosanna to the Son of David!

g‘ Blessed is He who comes in the name of the LORD!’

Hosanna in the highest!”

10hAnd when He had come into Jerusalem, all the city was moved, saying, “Who is this?”

11So the multitudes said, “This is Jesus, ithe prophet from Nazareth of Galilee.”

Jesus Cleanses the Temple

(Mark 11:15–19; Luke 19:45–48; John 2:13–22)

12jThen Jesus went into the temple 4of God and drove out all those who bought and sold in the temple, and overturned the tables of the kmoney changers and the seats of those who sold doves.

13And He said to them, “It is written, l‘My house shall be called a house of prayer,’ but you have made it a m‘den of thieves.’ ”

14Then the blind and the lame came to Him in the temple, and He healed them.

15But when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, “Hosanna to the nSon of David!” they were 5indignant

16and said to Him, “Do You hear what these are saying?” And Jesus said to them, “Yes. Have you never read,

o‘Out of the mouth of babes and nursing infants

You have perfected praise’?”

17Then He left them and pwent out of the city to Bethany, and He lodged there.

The Fig Tree Withered

(Mark 11:12–14)

18qNow in the morning, as He returned to the city, He was hungry.

19rAnd seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, “Let no fruit grow on you ever again.” Immediately the fig tree withered away.

The Lesson of the Withered Fig Tree

(Mark 11:20–24)

20sAnd when the disciples saw it, they marveled, saying, “How did the fig tree wither away so soon?”

21So Jesus answered and said to them, “Assuredly, I say to you, tif you have faith and udo not doubt, you will not only do what was done to the fig tree, vbut also if you say to this mountain, ‘Be removed and be cast into the sea,’ it will be done.

22“And wwhatever things you ask in prayer, believing, you will receive.”

Jesus’ Authority Questioned

(Mark 11:27–33; Luke 20:1–8)

23xNow when He came into the temple, the chief priests and the elders of the people confronted Him as He was teaching, and ysaid, “By what authority are You doing these things? And who gave You this authority?”

24But Jesus answered and said to them, “I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things:

25“The zbaptism of aJohn—where was it from? From heaven or from men?” And they reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say to us, ‘Why then did you not believe him?’

26“But if we say, ‘From men,’ we bfear the multitude, cfor all count John as a prophet.”

27So they answered Jesus and said, “We do not know.” And He said to them, “Neither will I tell you by what authority I do these things.

The Parable of the Two Sons

28“But what do you think? A man had two sons, and he came to the first and said, ‘Son, go, work today in my dvineyard.’

29“He answered and said, ‘I will not,’ but afterward he regretted it and went.

30“Then he came to the second and said likewise. And he answered and said, ‘I go, sir,’ but he did not go.

31“Which of the two did the will of his father?” They said to Him, “The first.” Jesus said to them, e“Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you.

32“For fJohn came to you in the way of righteousness, and you did not believe him; gbut tax collectors and harlots believed him; and when you saw it, you did not afterward 6relent and believe him.

The Parable of the Wicked Vinedressers

(Mark 12:1–12; Luke 20:9–19)

33“Hear another parable: There was a certain landowner hwho planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and iwent into a far country.

34“Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit.

35j“And the vinedressers took his servants, beat one, killed one, and stoned another.

36“Again he sent other servants, more than the first, and they did likewise to them.

37“Then last of all he sent his kson to them, saying, ‘They will respect my son.’

38“But when the vinedressers saw the son, they said among themselves, l‘This is the heir. mCome, let us kill him and seize his inheritance.’

39n“So they took him and cast him out of the vineyard and killed him.

40“Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?”

41oThey said to Him, p“He will destroy those wicked men miserably, qand lease his vineyard to other vinedressers who will 7render to him the fruits in their seasons.”

42Jesus said to them, “Have you never read in the Scriptures:

r‘The stone which the builders rejected

Has become the chief cornerstone.

This was the LORD’s doing,

And it is marvelous in our eyes’?

43“Therefore I say to you, sthe kingdom of God will be taken from you and given to a nation bearing the fruits of it.

44“And twhoever falls on this stone will be broken; but on whomever it falls, uit will grind him to powder.”

45Now when the chief priests and Pharisees heard His parables, they 8perceived that He was speaking of them.

46But when they sought to lay hands on Him, they vfeared the multitudes, because wthey took Him for a prophet.

Matthew 22

The Parable of the Wedding Feast

(Luke 14:15–24)

1And Jesus answered aand spoke to them again by parables and said:

2“The kingdom of heaven is like a certain king who arranged a marriage for his son,

3“and sent out his servants to call those who were invited to the wedding; and they were not willing to come.

4“Again, he sent out other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner; bmy oxen and fatted cattle are killed, and all things are ready. Come to the wedding.” ’

5“But they made light of it and went their ways, one to his own farm, another to his business.

6“And the rest seized his servants, treated them 1spitefully, and killed them.

7“But when the king heard about it, he was furious. And he sent out chis armies, destroyed those murderers, and burned up their city.

8“Then he said to his servants, ‘The wedding is ready, but those who were invited were not dworthy.

9‘Therefore go into the highways, and as many as you find, invite to the wedding.’

10“So those servants went out into the highways and egathered together all whom they found, both bad and good. And the wedding hall was filled with guests.

11“But when the king came in to see the guests, he saw a man there fwho did not have on a wedding garment.

12“So he said to him, ‘Friend, how did you come in here without a wedding garment?’ And he was gspeechless.

13“Then the king said to the servants, ‘Bind him hand and foot, 2take him away, and cast him hinto outer darkness; there will be weeping and gnashing of teeth.’

14i“For many are called, but few are chosen.”

The Pharisees: Is It Lawful to Pay Taxes to Caesar?

(Mark 12:13–17; Luke 20:20–26)

15jThen the Pharisees went and plotted how they might entangle Him in His talk.

16And they sent to Him their disciples with the kHerodians, saying, “Teacher, we know that You are true, and teach the way of God in truth; nor do You care about anyone, for You do not 3regard the person of men.

17“Tell us, therefore, what do You think? Is it lawful to pay taxes to Caesar, or not?”

18But Jesus 4perceived their wickedness, and said, “Why do you test Me, you hypocrites?

19“Show Me the tax money.” So they brought Him a denarius. Christ’s Trials, Crucifixion, and Resurrection

20And He said to them, “Whose image and inscription is this?”

21They said to Him, “Caesar’s.” And He said to them, l“Render5 therefore to Caesar the things that are mCaesar’s, and to God the things that are nGod’s.”

22When they had heard these words, they marveled, and left Him and went their way.

The Sadducees: What About the Resurrection?

(Mark 12:18–27; Luke 20:27–40)

23oThe same day the Sadducees, pwho say there is no resurrection, came to Him and asked Him,

24saying: “Teacher, qMoses said that if a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother.

25“Now there were with us seven brothers. The first died after he had married, and having no offspring, left his wife to his brother.

26“Likewise the second also, and the third, even to the seventh.

27“Last of all the woman died also.

28“Therefore, in the resurrection, whose wife of the seven will she be? For they all had her.”

29Jesus answered and said to them, “You are 6mistaken, rnot knowing the Scriptures nor the power of God.

30“For in the resurrection they neither marry nor are given in marriage, but sare like angels 7of God in heaven.

31“But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying,

32t‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is not the God of the dead, but of the living.”

33And when the multitudes heard this, uthey were astonished at His teaching.

The Scribes: Which Is the First Commandment of All?

(Mark 12:28–34; Luke 10:25–28)

34vBut when the Pharisees heard that He had silenced the Sadducees, they gathered together.

35Then one of them, wa lawyer, asked Him a question, testing Him, and saying,

36“Teacher, which is the great commandment in the law?”

37Jesus said to him, x“‘You shall love the LORD your God with all your heart, with all your soul, and with all your mind.’

38“This is the first and great commandment.

39“And the second is like it: y‘You shall love your neighbor as yourself.’

40z“On these two commandments hang all the Law and the Prophets.”

Jesus: How Can David Call His Descendant Lord?

(Mark 12:35–37; Luke 20:41–44)

41aWhile the Pharisees were gathered together, Jesus asked them,

42saying, “What do you think about the Christ? Whose Son is He?” They said to Him, “The bSon of David.”

43He said to them, “How then does David in the Spirit call Him ‘Lord,’ saying:

44‘Thec LORD said to my Lord,

“Sit at My right hand,

Till I make Your enemies Your footstool” ’?

45“If David then calls Him ‘Lord,’ how is He his Son?”

46dAnd no one was able to answer Him a word, enor from that day on did anyone dare question Him anymore.

Matthew 23

Woe to the Scribes and Pharisees

(Mark 12:38–40; Luke 20:45–47)

1Then Jesus spoke to the multitudes and to His disciples,

2saying: a“The scribes and the Pharisees sit in Moses’ seat.

3“Therefore whatever they tell you 1to observe, that observe and do, but do not do according to their works; for bthey say, and do not do.

4c“For they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.

5“But all their works they do to dbe seen by men. They make their phylacteries broad and enlarge the borders of their garments.

6e“They love the 2best places at feasts, the best seats in the synagogues,

7“greetings in the marketplaces, and to be called by men, ‘Rabbi, Rabbi.’

8f“But you, do not be called ‘Rabbi’; for One is your 3Teacher, 4the Christ, and you are all brethren.

9“Do not call anyone on earth your father; gfor One is your Father, He who is in heaven.

10“And do not be called teachers; for One is your Teacher, the Christ.

11“But hhe who is greatest among you shall be your servant.

12i“And whoever exalts himself will be 5humbled, and he who humbles himself will be 6exalted.

13“But jwoe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in.

147“Woe to you, scribes and Pharisees, hypocrites! kFor you devour widows’ houses, and for a pretense make long prayers. Therefore you will receive greater condemnation.

15“Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of 8hell as yourselves.

16“Woe to you, lblind guides, who say, m‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obliged to perform it.’

17“Fools and blind! For which is greater, the gold nor the temple that 9sanctifies the gold?

18“And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obliged to perform it.’

19“Fools and blind! For which is greater, the gift oor the altar that sanctifies the gift?

20“Therefore he who 10swears by the altar, swears by it and by all things on it.

21“He who swears by the temple, swears by it and by pHim who 11dwells in it.

22“And he who swears by heaven, swears by qthe throne of God and by Him who sits on it.

23“Woe to you, scribes and Pharisees, hypocrites! rFor you pay tithe of mint and anise and cummin, and shave neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone.

24“Blind guides, who strain out a gnat and swallow a camel!

25“Woe to you, scribes and Pharisees, hypocrites! tFor you cleanse the outside of the cup and dish, but inside they are full of extortion and 12self-indulgence.

26“Blind Pharisee, first cleanse the inside of the cup and dish, that the outside of them may be clean also.

27“Woe to you, scribes and Pharisees, hypocrites! uFor you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness.

28“Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness.

29v“Woe to you, scribes and Pharisees, hypocrites! Because you build the tombs of the prophets and 13adorn the monuments of the righteous,

30“and say, ‘If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.’

31“Therefore you are witnesses against yourselves that wyou are sons of those who murdered the prophets.

32x“Fill up, then, the measure of your fathers’ guilt.

33“Serpents, ybrood14 of vipers! How can you escape the condemnation of hell?

34z“Therefore, indeed, I send you prophets, wise men, and scribes: asome of them you will kill and crucify, and bsome of them you will scourge in your synagogues and persecute from city to city,

35c“that on you may come all the righteous blood shed on the earth, dfrom the blood of righteous Abel to ethe blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar.

36“Assuredly, I say to you, all these things will come upon this generation.

Jesus Laments over Jerusalem

(Luke 13:34, 35)

37f“O Jerusalem, Jerusalem, the one who kills the prophets gand stones those who are sent to her! How often hI wanted to gather your children together, as a hen gathers her chicks iunder her wings, but you were not willing!

38“See! Your house is left to you desolate;

39“for I say to you, you shall see Me no more till you say, j‘Blessed is He who comes in the name of the LORD!’ ”

Matthew 24

Jesus Predicts the Destruction of the Temple

(Mark 13:1, 2; Luke 21:5, 6)

1Then aJesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple.

2And Jesus said to them, “Do you not see all these things? Assuredly, I say to you, bnot one stone shall be left here upon another, that shall not be thrown down.”

The Signs of the Times and the End of the Age

(Mark 13:3–13; Luke 21:7–19)

3Now as He sat on the Mount of Olives, cthe disciples came to Him privately, saying, d“Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?”

4And Jesus answered and said to them: e“Take heed that no one deceives you.

5“For fmany will come in My name, saying, ‘I am the Christ,’ gand will deceive many.

6“And you will hear of hwars and rumors of wars. See that you are not troubled; for 1all these things must come to pass, but the end is not yet.

7“For ination will rise against nation, and kingdom against kingdom. And there will be jfamines, 2pestilences, and earthquakes in various places.

8“All these are the beginning of sorrows.

9k“Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake.

10“And then many will be offended, will betray one another, and will hate one another.

11“Then lmany false prophets will rise up and mdeceive many.

12“And because lawlessness will abound, the love of many will grow ncold.

13o“But he who endures to the end shall be saved.

14“And this pgospel of the kingdom qwill be preached in all the world as a witness to all the nations, and then the end will come.

The Great Tribulation

(Mark 13:14–23; Luke 17:23, 24, 37; 21:20–24)

15r“Therefore when you see the s‘abomination of desolation,’ spoken of by Daniel the prophet, standing in the holy place” t(whoever reads, let him understand),

16“then let those who are in Judea flee to the mountains.

17“Let him who is on the housetop not go down to take anything out of his house.

18“And let him who is in the field not go back to get his clothes.

19“But uwoe to those who are pregnant and to those who are nursing babies in those days!

20“And pray that your flight may not be in winter or on the Sabbath.

21“For vthen there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be.

22“And unless those days were shortened, no flesh would be saved; wbut for the 3elect’s sake those days will be shortened.

23x“Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There!’ do not believe it.

24“For yfalse christs and false prophets will rise and show great signs and wonders to deceive, zif possible, even the elect.

25“See, I have told you beforehand.

26“Therefore if they say to you, ‘Look, He is in the desert!’ do not go out; or ‘Look, He is in the inner rooms!’ do not believe it.

27a“For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be.

28b“For wherever the carcass is, there the eagles will be gathered together.

The Coming of the Son of Man

(Mark 13:24–27; Luke 21:25–28)

29c“Immediately after the tribulation of those days dthe sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken.

30e“Then the sign of the Son of Man will appear in heaven, fand then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.

31g“And He will send His angels with a great sound of a trumpet, and they will gather together His 4elect from the four winds, from one end of heaven to the other.

The Parable of the Fig Tree

(Mark 13:28–31; Luke 21:29–33)

32“Now learn hthis parable from the fig tree: When its branch has already become tender and puts forth leaves, you know that summer is near.

33“So you also, when you see all these things, know ithat 5it is near—at the doors!

34“Assuredly, I say to you, jthis generation will by no means pass away till all these things take place.

35k“Heaven and earth will pass away, but My words will by no means pass away.

No One Knows the Day or Hour

(Mark 13:32–37; Luke 17:26, 27, 34, 35; 21:34–36)

36l“But of that day and hour no one knows, not even the angels of 6heaven, mbut My Father only.

37“But as the days of Noah were, so also will the coming of the Son of Man be.

38n“For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark,

39“and did not know until the flood came and took them all away, so also will the coming of the Son of Man be.

40o“Then two men will be in the field: one will be taken and the other left.

41“Two women will be grinding at the mill: one will be taken and the other left.

42p“Watch therefore, for you do not know what 7hour your Lord is coming.

43q“But know this, that if the master of the house had known what 8hour the thief would come, he would have watched and not allowed his house to be broken into.

44r“Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.

The Faithful Servant and the Evil Servant

(Luke 12:41–48)

45s“Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food 9in due season?

46t“Blessed is that servant whom his master, when he comes, will find so doing.

47“Assuredly, I say to you that uhe will make him ruler over all his goods.

48“But if that evil servant says in his heart, ‘My master vis delaying 10his coming,’

49“and begins to beat his fellow servants, and to eat and drink with the drunkards,

50“the master of that servant will come on a day when he is not looking for him and at an hour that he is wnot aware of,

51“and will cut him in two and appoint him his portion with the hypocrites. xThere shall be weeping and gnashing of teeth.

Matthew 25

The Parable of the Wise and Foolish Virgins

1“Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet athe bridegroom.

2b“Now five of them were wise, and five were foolish.

3“Those who were foolish took their lamps and took no oil with them,

4“but the wise took oil in their vessels with their lamps.

5“But while the bridegroom was delayed, cthey all slumbered and slept.

6“And at midnight da cry was heard: ‘Behold, the bridegroom 1is coming; go out to meet him!’

7“Then all those virgins arose and etrimmed their lamps.

8“And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’

9“But the wise answered, saying, ‘No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.’

10“And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and fthe door was shut.

11“Afterward the other virgins came also, saying, g‘Lord, Lord, open to us!’

12“But he answered and said, ‘Assuredly, I say to you, hI do not know you.’

13i“Watch therefore, for you jknow neither the day nor the hour 2in which the Son of Man is coming.

The Parable of the Talents

(Luke 19:11–27)

14k“For the kingdom of heaven is llike a man traveling to a far country, who called his own servants and delivered his goods to them.

15“And to one he gave five talents, to another two, and to another one, mto each according to his own ability; and immediately he went on a journey.

16“Then he who had received the five talents went and traded with them, and made another five talents.

17“And likewise he who had received two gained two more also.

18“But he who had received one went and dug in the ground, and hid his lord’s money.

19“After a long time the lord of those servants came and settled accounts with them.

20“So he who had received five talents came and brought five other talents, saying, ‘Lord, you delivered to me five talents; look, I have gained five more talents besides them.’

21“His lord said to him, ‘Well done, good and faithful servant; you were nfaithful over a few things, oI will make you ruler over many things. Enter into pthe joy of your lord.’

22“He also who had received two talents came and said, ‘Lord, you delivered to me two talents; look, I have gained two more talents besides them.’

23“His lord said to him, q‘Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into rthe joy of your lord.’

24“Then he who had received the one talent came and said, ‘Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed.

25‘And I was afraid, and went and hid your talent in the ground. Look, there you have what is yours.’

26“But his lord answered and said to him, ‘You swicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.

27‘So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest.

28‘Therefore take the talent from him, and give it to him who has ten talents.

29t‘For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away.

30‘And cast the unprofitable servant uinto the outer darkness. vThere will be weeping and wgnashing of teeth.’

The Son of Man Will Judge the Nations

31x“When the Son of Man comes in His glory, and all the 3holy angels with Him, then He will sit on the throne of His glory.

32y“All the nations will be gathered before Him, and zHe will separate them one from another, as a shepherd divides his sheep from the goats.

33“And He will set the asheep on His right hand, but the goats on the left.

34“Then the King will say to those on His right hand, ‘Come, you blessed of My Father, binherit the kingdom cprepared for you from the foundation of the world:

35d‘for I was hungry and you gave Me food; I was thirsty and you gave Me drink; eI was a stranger and you took Me in;

36‘I was fnaked and you clothed Me; I was sick and you visited Me; gI was in prison and you came to Me.’

37“Then the righteous will answer Him, saying, ‘Lord, when did we see You hungry and feed You, or thirsty and give You drink?

38‘When did we see You a stranger and take You in, or naked and clothe You?

39‘Or when did we see You sick, or in prison, and come to You?’

40“And the King will answer and say to them, ‘Assuredly, I say to you, hinasmuch as you did it to one of the least of these My brethren, you did it to Me.’

41“Then He will also say to those on the left hand, i‘Depart from Me, you cursed, jinto the everlasting fire prepared for kthe devil and his angels:

42‘for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink;

43‘I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.’

44“Then they also will answer 4Him, saying, ‘Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?’

45“Then He will answer them, saying, ‘Assuredly, I say to you, linasmuch as you did not do it to one of the least of these, you did not do it to Me.’

46“And mthese will go away into everlasting punishment, but the righteous into eternal life.”

Matthew 26

The Plot to Kill Jesus

(Mark 14:1, 2; Luke 22:1, 2; John 11:45–53)

1Now it came to pass, when Jesus had finished all these sayings, that He said to His disciples,

2a“You know that after two days is the Passover, and the Son of Man will be delivered up to be crucified.”

3bThen the chief priests, 1the scribes, and the elders of the people assembled at the palace of the high priest, who was called Caiaphas,

4and cplotted to take Jesus by 2trickery and kill Him.

5But they said, “Not during the feast, lest there be an uproar among the dpeople.”

The Anointing at Bethany

(Mark 14:3–9; John 12:1–8)

6And when Jesus was in eBethany at the house of Simon the leper,

7a woman came to Him having an alabaster flask of very costly fragrant oil, and she poured it on His head as He sat at the table.

8fBut when His disciples saw it, they were indignant, saying, “Why this waste?

9“For this fragrant oil might have been sold for much and given to the poor.”

10But when Jesus was aware of it, He said to them, “Why do you trouble the woman? For she has done a good work for Me.

11g“For you have the poor with you always, but hMe you do not have always.

12“For in pouring this fragrant oil on My body, she did it for My iburial.

13“Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her.”

Judas Agrees to Betray Jesus

(Mark 14:10, 11; Luke 22:3–6)

14jThen one of the twelve, called kJudas Iscariot, went to the chief priests

15and said, l“What are you willing to give me if I deliver Him to you?” And they counted out to him thirty pieces of silver.

16So from that time he sought opportunity to betray Him.

Jesus Celebrates Passover with His Disciples

(Mark 14:12–21; Luke 22:7–13)

17mNow on the first day of the Feast of Unleavened Bread the disciples came to Jesus, saying to Him, “Where do You want us to prepare for You to eat the Passover?”

18And He said, “Go into the city to a certain man, and say to him, ‘The Teacher says, n“My time is at hand; I will keep the Passover at your house with My disciples.” ’ ”

19So the disciples did as Jesus had directed them; and they prepared the Passover.

20oWhen evening had come, He sat down with the twelve.

21Now as they were eating, He said, “Assuredly, I say to you, one of you will pbetray Me.”

22And they were exceedingly sorrowful, and each of them began to say to Him, “Lord, is it I?”

23He answered and said, q“He who dipped his hand with Me in the dish will betray Me.

24“The Son of Man indeed goes just ras it is written of Him, but swoe to that man by whom the Son of Man is betrayed! tIt would have been good for that man if he had not been born.”

25Then Judas, who was betraying Him, answered and said, “Rabbi, is it I?” He said to him, “You have said it.”

Jesus Institutes the Lord’s Supper

(Mark 14:22–26; Luke 22:14–23; 1 Cor. 11:23–26)

26uAnd as they were eating, vJesus took bread, 3blessed and broke it, and gave it to the disciples and said, “Take, eat; wthis is My body.”

27Then He took the cup, and gave thanks, and gave it to them, saying, x“Drink from it, all of you.

28“For ythis is My blood zof the 4new covenant, which is shed afor many for the 5remission of sins.

29“But bI say to you, I will not drink of this fruit of the vine from now on cuntil that day when I drink it new with you in My Father’s kingdom.”

30dAnd when they had sung a hymn, they went out to the Mount of Olives.

Jesus Predicts Peter’s Denial

(Mark 14:27–31; Luke 22:31–34; John 13:36–38)

31Then Jesus said to them, e“All of you will fbe 6made to stumble because of Me this night, for it is written:

g‘I will strike the Shepherd,

And the sheep of the flock will be scattered.’

32“But after I have been raised, hI will go before you to Galilee.”

33Peter answered and said to Him, “Even if all are 7made to stumble because of You, I will never be made to stumble.”

34Jesus said to him, i“Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times.”

35Peter said to Him, “Even if I have to die with You, I will not deny You!” And so said all the disciples.

The Prayer in the Garden

(Mark 14:32–42; Luke 22:39–46)

36jThen Jesus came with them to a place called Gethsemane, and said to the disciples, “Sit here while I go and pray over there.”

37And He took with Him Peter and kthe two sons of Zebedee, and He began to be sorrowful and deeply distressed.

38Then He said to them, l“My soul is exceedingly sorrowful, even to death. Stay here and watch with Me.”

39He went a little farther and fell on His face, and mprayed, saying, n“O My Father, if it is possible, olet this cup pass from Me; nevertheless, pnot as I will, but as You will.”

40Then He came to the disciples and found them sleeping, and said to Peter, “What? Could you not watch with Me one hour?

41q“Watch and pray, lest you enter into temptation. rThe spirit indeed is willing, but the flesh is weak.”

42Again, a second time, He went away and prayed, saying, “O My Father, 8if this cup cannot pass away from Me unless I drink it, Your will be done.”

43And He came and found them asleep again, for their eyes were heavy.

44So He left them, went away again, and prayed the third time, saying the same words.

45Then He came to His disciples and said to them, “Are you still sleeping and resting? Behold, the hour 9is at hand, and the Son of Man is being sbetrayed into the hands of sinners.

46“Rise, let us be going. See, My betrayer is at hand.”

Betrayal and Arrest in Gethsemane

(Mark 14:43–52; Luke 22:47–53; John 18:1–11)

47And twhile He was still speaking, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people.

48Now His betrayer had given them a sign, saying, “Whomever I kiss, He is the One; seize Him.”

49Immediately he went up to Jesus and said, “Greetings, Rabbi!” uand kissed Him.

50But Jesus said to him, v“Friend, why have you come?” Then they came and laid hands on Jesus and took Him.

51And suddenly, wone of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.

52But Jesus said to him, “Put your sword in its place, xfor all who take the sword will 10perish by the sword.

53“Or do you think that I cannot now pray to My Father, and He will provide Me with ymore than twelve legions of angels?

54“How then could the Scriptures be fulfilled, zthat it must happen thus?”

55In that hour Jesus said to the multitudes, “Have you come out, as against a robber, with swords and clubs to take Me? I sat daily with you, teaching in the temple, and you did not seize Me.

56“But all this was done that the aScriptures of the prophets might be fulfilled.” Then ball the disciples forsook Him and fled.

Jesus Faces the Sanhedrin

(Mark 14:53–65; Luke 22:66–71; John 18:12–14, 19–24)

57cAnd those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.

58But dPeter followed Him at a distance to the high priest’s courtyard. And he went in and sat with the servants to see the end.

59Now the chief priests, 11the elders, and all the council sought efalse testimony against Jesus to put Him to death,

6012but found none. Even though fmany false witnesses came forward, they found none. But at last gtwo 13false witnesses came forward

61and said, “This fellow said, h‘I am able to destroy the temple of God and to build it in three days.’ ”

62iAnd the high priest arose and said to Him, “Do You answer nothing? What is it these men testify against You?”

63But jJesus kept silent. And the high priest answered and said to Him, k“I put You under oath by the living God: Tell us if You are the Christ, the Son of God!”

64Jesus said to him, “It is as you said. Nevertheless, I say to you, lhereafter you will see the Son of Man msitting at the right hand of the Power, and coming on the clouds of heaven.”

65nThen the high priest tore his clothes, saying, “He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His oblasphemy!

66“What do you think?” They answered and said, p“He is deserving of death.”

67qThen they spat in His face and beat Him; and rothers struck Him with 14the palms of their hands,

68saying, s“Prophesy to us, Christ! Who is the one who struck You?”

Peter Denies Jesus, and Weeps Bitterly

(Mark 14:66–72; Luke 22:54–62; John 18:15–18, 25–27)

69tNow Peter sat outside in the courtyard. And a servant girl came to him, saying, “You also were with Jesus of Galilee.”

70But he denied it before them all, saying, “I do not know what you are saying.”

71And when he had gone out to the gateway, another girl saw him and said to those who were there, “This fellow also was with Jesus of Nazareth.”

72But again he denied with an oath, “I do not know the Man!”

73And a little later those who stood by came up and said to Peter, “Surely you also are one of them, for your uspeech betrays you.”

74Then vhe began to 15curse and 16swear, saying, “I do not know the Man!” Immediately a rooster crowed.

75And Peter remembered the word of Jesus who had said to him, w“Before the rooster crows, you will deny Me three times.” So he went out and wept bitterly.

Matthew 27

Jesus Handed Over to Pontius Pilate

(Mark 15:1; Luke 23:1; John 18:28)

1When morning came, aall the chief priests and elders of the people plotted against Jesus to put Him to death.

2And when they had bound Him, they led Him away and bdelivered Him to 1Pontius Pilate the governor.

Judas Hangs Himself

(Acts 1:18, 19)

3cThen Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty dpieces of silver to the chief priests and elders,

4saying, “I have sinned by betraying innocent blood.” And they said, “What is that to us? You see to it!”

5Then he threw down the pieces of silver in the temple and edeparted, and went and hanged himself.

6But the chief priests took the silver pieces and said, “It is not lawful to put them into the treasury, because they are the price of blood.”

7And they consulted together and bought with them the potter’s field, to bury strangers in.

8Therefore that field has been called fthe Field of Blood to this day.

9Then was fulfilled what was spoken by Jeremiah the prophet, saying, g“And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced,

10“and hgave them for the potter’s field, as the LORD directed me.”

Jesus Faces Pilate

(Mark 15:2–5; Luke 23:2–5; John 18:29–38)

11Now Jesus stood before the governor. iAnd the governor asked Him, saying, “Are You the King of the Jews?” Jesus said to him, j“It is as you say.”

12And while He was being accused by the chief priests and elders, kHe answered nothing.

13Then Pilate said to Him, l“Do You not hear how many things they testify against You?”

14But He answered him not one word, so that the governor marveled greatly.

Taking the Place of Barabbas

(Mark 15:6–15; Luke 23:13–25; John 18:39, 40)

15mNow at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished.

16And at that time they had a notorious prisoner called 2Barabbas.

17Therefore, when they had gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?”

18For he knew that they had handed Him over because of nenvy.

19While he was sitting on the judgment seat, his wife sent to him, saying, “Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him.”

20oBut the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus.

21The governor answered and said to them, “Which of the two do you want me to release to you?” They said, p“Barabbas!”

22Pilate said to them, “What then shall I do with Jesus who is called Christ?” They all said to him, “Let Him be crucified!”

23Then the governor said, q“Why, what evil has He done?” But they cried out all the more, saying, “Let Him be crucified!”

24When Pilate saw that he could not prevail at all, but rather that a 3tumult was rising, he rtook water and washed his hands before the multitude, saying, “I am innocent of the blood of this 4just Person. You see to it.”

25And all the people answered and said, s“His blood be on us and on our children.”

26Then he released Barabbas to them; and when the had 5scourged Jesus, he delivered Him to be crucified.

The Soldiers Mock Jesus

(Mark 15:16–20)

27uThen the soldiers of the governor took Jesus into the 6Praetorium and gathered the whole 7garrison around Him.

28And they vstripped Him and wput a scarlet robe on Him.

29xWhen they had 8twisted a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knee before Him and mocked Him, saying, “Hail, King of the Jews!”

30Then ythey spat on Him, and took the reed and struck Him on the head.

31And when they had mocked Him, they took the robe off Him, put His own clothes on Him, zand led Him away to be crucified.

The King on a Cross

(Mark 15:21–32; Luke 23:26–43; John 19:17–27)

32aNow as they came out, bthey found a man of Cyrene, Simon by name. Him they compelled to bear His cross.

33cAnd when they had come to a place called Golgotha, that is to say, Place of a Skull,

34dthey gave Him 9sour wine mingled with gall to drink. But when He had tasted it, He would not drink.

35eThen they crucified Him, and divided His garments, casting lots, 10that it might be fulfilled which was spoken by the prophet:

f“They divided My garments among them,

And for My clothing they cast lots.”

36gSitting down, they kept watch over Him there.

37And they hput up over His head the accusation written against Him:

THIS IS JESUS THE KING OF THE JEWS.

38iThen two robbers were crucified with Him, one on the right and another on the left.

39And jthose who passed by blasphemed Him, wagging their heads

40and saying, k“You who destroy the temple and build it in three days, save Yourself! lIf You are the Son of God, come down from the cross.”

41Likewise the chief priests also, mocking with the 11scribes and elders, said,

42“He msaved others; Himself He cannot save. 12If He is the King of Israel, let Him now come down from the cross, and we will believe 13Him.

43n“He trusted in God; let Him deliver Him now if He will have Him; for He said, ‘I am the Son of God.’ ”

44oEven the robbers who were crucified with Him reviled Him with the same thing.

Jesus Dies on the Cross

(Mark 15:33–41; Luke 23:44–49; John 19:28–30)

45pNow from the sixth hour until the ninth hour there was darkness over all the land.

46And about the ninth hour qJesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is, r“My God, My God, why have You forsaken Me?”

47Some of those who stood there, when they heard that, said, “This Man is calling for Elijah!”

48Immediately one of them ran and took a sponge, sfilled it with sour wine and put it on a reed, and offered it to Him to drink.

49The rest said, “Let Him alone; let us see if Elijah will come to save Him.”

50And Jesus tcried out again with a loud voice, and uyielded up His spirit.

51Then, behold, vthe veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split,

52and the graves were opened; and many bodies of the saints who had fallen asleep were raised;

53and coming out of the graves after His resurrection, they went into the holy city and appeared to many.

54wSo when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, x“Truly this was the Son of God!”

55And many women ywho followed Jesus from Galilee, ministering to Him, were there looking on from afar,

56zamong whom were Mary Magdalene, Mary the mother of James and 14Joses, and the mother of Zebedee’s sons.

Jesus Buried in Joseph’s Tomb

(Mark 15:42–47; Luke 23:50–56; John 19:38–42)

57Now awhen evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus.

58This man went to Pilate and asked for the body of Jesus. Then Pilate commanded the body to be given to him.

59When Joseph had taken the body, he wrapped it in a clean linen cloth,

60and blaid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed.

61And Mary Magdalene was there, and the other Mary, sitting 15opposite the tomb.

Pilate Sets a Guard

62On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate,

63saying, “Sir, we remember, while He was still alive, how that deceiver said, c‘After three days I will rise.’

64“Therefore command that the tomb be made secure until the third day, lest His disciples come 16by night and steal Him away, and say to the people, ‘He has risen from the dead.’ So the last deception will be worse than the first.”

65Pilate said to them, “You have a guard; go your way, make it as secure as you know how.”

66So they went and made the tomb secure, dsealing the stone and setting the guard.

Matthew 28

He Is Risen

(Mark 16:1–8; Luke 24:1–12; John 20:1–10)

1Now aafter the Sabbath, as the first day of the week began to dawn, Mary Magdalene band the other Mary came to see the tomb.

2And behold, there was a great earthquake; for can angel of the Lord descended from heaven, and came and rolled back the stone 1from the door, and sat on it.

3dHis countenance was like lightning, and his clothing as white as snow.

4And the guards shook for fear of him, and became like edead men.

5But the angel answered and said to the women, “Do not be afraid, for I know that you seek Jesus who was crucified.

6“He is not here; for He is risen, fas He said. Come, see the place where the Lord lay.

7“And go quickly and tell His disciples that He is risen from the dead, and indeed gHe is going before you into Galilee; there you will see Him. Behold, I have told you.”

8So they went out quickly from the tomb with fear and great joy, and ran to bring His disciples word.

The Women Worship the Risen Lord

9And 2as they went to tell His disciples, behold, hJesus met them, saying, “Rejoice!” So they came and held Him by the feet and worshiped Him.

10Then Jesus said to them, “Do not be afraid. Go and tell iMy brethren to go to Galilee, and there they will see Me.”

The Soldiers Are Bribed

11Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened.

12When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers,

13saying, “Tell them, ‘His disciples came at night and stole Him away while we slept.’

14“And if this comes to the governor’s ears, we will appease him and make you secure.”

15So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day.

The Great Commission

(Mark 16:14–18; Luke 24:36–49; John 20:19–23; Acts 1:6–8)

16Then the eleven disciples went away into Galilee, to the mountain jwhich Jesus had appointed for them.

17When they saw Him, they worshiped Him; but some kdoubted.

18And Jesus came and spoke to them, saying, l“All authority has been given to Me in heaven and on earth.

19m“Go 3therefore and nmake disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

20o“teaching them to observe all things that I have commanded you; and lo, I am pwith you always, even to the end of the age.” 4Amen.

Matthew Commentaries

Matthew 1

1:1 book of the genealogy of Jesus Christ. This phrase is viewed by some as Matthew’s title for the entire gospel. The Gr. phrase translated “book of the genealogy” is exactly the same phrase used in Gen. 5:1 in the LXX. Jesus Christ. The Hebrew Jeshua means “the Lord is Salvation.” Christos means “anointed one” and is the exact equivalent of the Heb. word for “Messiah” (Dan. 9:25). Son of David. A messianic title used as such in only the synoptic gospels (see notes on 22:42, 45). Son of Abraham. Takes His royal lineage all the way back to the nation’s inception in the Abrahamic Covenant (Gen. 12:1–3).

1:2 For a comparison of this genealogy and the one given by Luke, see note on Luke 3:23–38.

1:3 Tamar. It is unusual for women to be named in genealogies. Matthew names 5: “Tamar” was a Canaanite woman who posed as a prostitute to seduce Judah (Gen. 38:13–30). “Rahab” (v. 5) was a Gentile and a prostitute (Josh. 2:1). “Ruth” (v. 5) was a Moabite woman (Ruth 1:3) and a worshiper of idols. “Bathsheba” (“Uriah’s wife,” v. 6) committed adultery with David (2 Sam. 11). And “Mary” (v. 16) bore the stigma of pregnancy outside of wedlock. Each of these women is an object lesson about the workings of divine grace.

1:5, 6 Salmon begot Boaz by Rahab…and Jesse begot David the king. This is not an exhaustive genealogy. Several additional generations must have elapsed between Rahab (in Joshua’s time) and David (v. 6)—nearly 4 centuries later. Matthew’s genealogy (like most of the biblical ones) sometimes skips over several generations between well known characters in order to abbreviate the listing.

1:8 Joram begot Uzziah. Cf. 1 Chr. 3:10–12. Matthew skips over Ahaziah, Joash, and Amaziah, going directly from Joram to Uzziah (Azariah)—using a kind of genealogical shorthand. He seems to do this intentionally in order to make a symmetrical 3-fold division in v. 17.

1:11 Josiah begot Jeconiah. Again, Matthew skips a generation between Josiah and Jeconiah (cf. 1 Chr. 3:14–16). Jeconiah is also called Jehoiachin (2 Kin. 24:6; 2 Chr. 36:8) and sometimes Coniah (Jer. 22:24). Jeconiah’s presence in this genealogy presents an interesting dilemma. A curse on him forbade any of his descendants from the throne of David forever (Jer. 22:30). Since Jesus was heir through Joseph to the royal line of descent, but not an actual son of Joseph and thus not a physical descendant through this line, the curse bypassed him.

1:12 Shealtiel begot Zerubbabel. See 1 Chr. 3:17–19, where Zerubbabel is said to be the offspring of Pedaiah, Shealtiel’s brother. Elsewhere in the OT, Zerubbabel is always called the son of Shealtiel. (e.g., Hag. 1:1; Ezra 3:2; Neh. 12:1). Possibly Shealtiel adopted his nephew (see note on Hag. 2:23). Zerubbabel is the last character in Matthew’s list who appears in any of the OT genealogies.

1:16 Joseph the husband of Mary, of whom was born Jesus. This is the only entry in the entire genealogy where the word “begot” is not used—including those where whole generations were skipped. The pronoun “whom” is sing., referring to Mary alone. The unusual way in which this final entry is phrased underscores the fact that Jesus was not Joseph’s literal offspring. The genealogy nonetheless establishes His claim to the throne of David as Joseph’s legal heir.

1:17 fourteen generations. The significance of the number 14 is not clear, but Matthew’s attention to numbers—a distinctly Hebrew characteristic—is evident throughout the gospel. The systematic ordering may be an aid for memorization. Note that Matthew counts Jeconiah in both the third and fourth groups, representing both the last generation before the Babylonian captivity and the first generation after.

1:18 betrothed. Jewish betrothal was as binding as modern marriage. A divorce was necessary to terminate the betrothal (v. 19) and the betrothed couple were regarded legally as husband and wife (v. 19)—although physical union had not yet taken place. See note on Luke 2:5. with child of the Holy Spirit. See vv. 20, 23; Luke 1:26–35.

1:19 Joseph…being a just man…was minded to put her away secretly. Stoning was the legal prescription for this sort of adultery (Deut. 22:23, 24). Joseph’s righteousness meant he was also merciful; thus he did not intend to make Mary “a public example.” The phrase “a just man” is a Hebraism suggesting that he was a true believer in God who had thereby been declared righteous, and who carefully obeyed the law (see Gen. 6:9). To “put her away” would be to obtain a legal divorce (19:8, 9; Deut. 24:1), which according to the Jewish custom was necessary in order to dissolve a betrothal (see note on v. 18).

1:20 an angel of the Lord. This is one of only a few such angelic visitations in the NT, most of which are associated with Christ’s birth. For others, see 28:2; Acts 5:19; 8:26; 10:3; 12:7–10; 27:23; Rev. 1:1. in a dream. As if to underscore the supernatural character of Christ’s advent, Matthew’s narrative of the event describes 5 such revelatory dreams: v. 20; 2:12, 13, 19, 22. Here the angel told Joseph he was to take Mary into his own home.

1:21 JESUS. See v. 25; Luke 1:31. The name actually means “Savior” (see note on v. 1).

1:22 that it might be fulfilled. Matthew points out fulfillments of OT prophecies no less than a dozen times (cf. 2:15, 17, 23; 4:14; 8:17; 12:17; 13:14, 35; 21:4; 26:54–56; 27:9, 35). He quotes from the OT more than 60 times, more frequently than any other NT writer, except Paul in Romans.

1:23 virgin. Scholars sometimes dispute whether the Hebrew term in Is. 7:14 means “virgin” or “maiden.” Matthew is quoting here from the LXX which uses the unambiguous Gr. term for “virgin” (see note on Is. 7:14). Thus Matthew, writing under the Spirit’s inspiration, ends all doubt about the meaning of the word in Is. 7:14. Immanuel. Cf. Is. 8:8, 10.

1:24 took to him his wife. See note on Luke 2:5.

1:25 know her. A euphemism for sexual intercourse. See Gen. 4:1, 17, 25; 38:26; Judg. 11:39.

Matthew 2

2:1 Bethlehem. A small village on the southern outskirts of Jerusalem. Hebrew scholars in Jesus’ day clearly expected Bethlehem to be the birthplace of the Messiah (cf. Mic. 5:2; John 7:42). in the days of Herod the king. This refers to Herod the Great, the first of several important rulers from the Herodian dynasty who are named in Scripture. This Herod, founder of the famous line, ruled from 37–4 B.C. He is thought to have been Idumean, a descendant of the Edomites, offspring of Esau. Herod was ruthless and cunning. He loved opulence and grand building projects, and many of the most magnificent ruins that can be seen in modern Israel date back to the days of Herod the Great. His most famous project was the rebuilding of the temple at Jerusalem (see note on 24:1). That project alone took several decades and was not completed until long after Herod’s death (cf. John 2:20). See note on v. 22. wise men from the East. The number of wise men is not given. The traditional notion that there were 3 stems from the number of gifts they brought. These were not kings, but Magi, magicians or astrologers—possibly Zoroastrian wise men from Persia whose knowledge of the Hebrew Scriptures could be traced back to the time of Daniel (cf. Dan. 5:11).

2:2 saying. This present participle conveys the idea of continuous action. It suggests they went around the city questioning everyone they met. star. This could not have been a supernova or a conjunction of planets, as some modern theories suggest, because of the way the star moved and settled over one place (cf. v. 9). It is more likely a supernatural reality similar to the Shekinah that guided the Israelites in the days of Moses (Ex. 13:21).

2:4 chief priests. These were the temple hierarchy. They were mostly Sadducees (see note on 3:7). scribes. Primarily Pharisees, i.e., authorities on Jewish law. Sometimes they are referred to as “lawyers” (see note on Luke 10:25). They were professional scholars whose specialty was explaining the application of the law. They knew exactly where the Messiah was to be born (v. 5), but lacked the faith to accompany the Magi to the place where He was.

2:6 This ancient prophecy from Mic. 5:2 was written in the eighth century B.C. The original prophecy, not quoted in full by Matthew, declared the deity of Israel’s Messiah: “Out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from of old, from everlasting.” a Ruler who will shepherd My people Israel. This portion of Matthew’s quote actually seems to be a reference to God’s words to David when Israel’s kingdom was originally established (2 Sam. 5:2; 1 Chr. 11:2). The Gr. word for “ruler” evokes the image of strong, even stern, leadership. “Shepherd” emphasizes tender care. Christ’s rule involves both (cf. Rev. 12:5).

2:8 that I may come and worship Him. Herod actually wanted to kill the Child (vv. 13–18), whom he saw as a potential threat to his throne.

Matt. 2:8

Family Tree of Herod

2:11 into the house. By the time the wise men arrived, Mary and Joseph were situated in a house, not a stable (cf. Luke 2:7). the young Child with Mary His mother. Whenever Matthew mentions Mary in connection with her Child, Christ is always given first place (cf. vv. 13, 14, 20, 21). gold, frankincense, and myrrh. Gifts suitable for a king (cf. Is. 60:6). The fact that Gentiles would offer such worship had prophetic significance as well (Ps. 72:10).

2:12, 13 in a dream. See note on 1:20.

2:15 the death of Herod. Recent scholarship sets this date at 4 B.C. It is probable that the stay in Egypt was very brief—perhaps no more than a few weeks. Out of Egypt. This quotation is from Hos. 11:1 (see note there), which speaks of God’s leading Israel out of Egypt in the Exodus. Matthew suggests that Israel’s sojourn in Egypt was a pictorial prophecy, rather than a specific verbal one such as v. 6; cf. 1:23. These are called “types” and all are always fulfilled in Christ, and identified clearly by the NT writers. Another example of a type is found in John 3:14. See note on v. 17.

2:16 put to death all the male children. Herod’s act is all the more heinous in light of his full knowledge that the Lord’s Anointed One was the target of his murderous plot.

2:17 fulfilled. See note on v. 15. Again, this prophecy is in the form of a type. Verse 18 quotes Jer. 31:15 (see note there), which speaks of all Israel’s mourning at the time of the Babylonian captivity (ca. 586 B.C.). That wailing prefigured the wailing over Herod’s massacre.

2:19 in a dream. See note on 1:20.

2:22 Archelaus. Herod’s kingdom was divided 3 ways and given to his sons: Archelaus ruled Judea, Samaria, and Idumea; Herod Philip II ruled the regions N of Galilee (Luke 3:1); and Herod Antipas ruled Galilee and Perea (Luke 3:1). History records that Archelaus was so brutal and ineffective that he was deposed by Rome after a short reign and replaced with a governor appointed by Rome. Pontius Pilate was the fifth governor of Judea. Herod Antipas is the main Herod in the gospel accounts. He was the one who had John the Baptist put to death (14:1–12), and examined Christ on the eve of the crucifixion (Luke 23:7–12).

2:23 “He shall be called a Nazarene.” Nazareth, an obscure town 70 mi. N of Jerusalem, was a place of lowly reputation, and nowhere mentioned in the OT. Some have suggested that “Nazarene” is a reference to the Heb. word for branch in Is. 11:1. Others point out that Matthew’s statement that “prophets” had made this prediction may be a reference to verbal prophecies nowhere recorded in the OT. A still more likely explanation is that Matthew is using “Nazarene” as a synonym for someone who is despised or detestable—for that was how people from the region were often characterized (cf. John 1:46). If that is the case, the prophecies Matthew has in mind would include Ps. 22:6–8; Is. 49:7; 53:3.

Matthew 3

3:1 John the Baptist. Cf. Mark 1:2–14; Luke 1:5–25, 57–80; 3:3–20; John 1:6–8, 19–39. the wilderness of Judea. The region to the immediate W of the Dead Sea—an utterly barren desert. The Jewish sect of the Essenes had significant communities in this region. But there is no biblical evidence to suggest that John was in any way connected with that sect. John seems to have preached near the northern end of this region, close by where the Jordan flows into the Dead Sea (v. 6). This was a full day’s journey from Jerusalem and seems an odd location to announce the arrival of a King. But it is perfectly in keeping with God’s ways (1 Cor. 1:26–29).

3:2 Repent. This is no mere academic change of mind, nor mere regret or remorse. John the Baptist spoke of repentance as a radical turning from sin that inevitably became manifest in the fruit of righteousness (v. 8). Jesus’ first sermon began with the same imperative (4:17). For a discussion of the nature of repentance, see notes on 2 Cor. 7:8–11. the kingdom of heaven. This is an expression unique to Matthew’s gospel. Matthew uses the word “heaven” as a euphemism for God’s name—to accommodate his Jewish readers’ sensitivities (cf. 23:22). Throughout the rest of Scripture, the kingdom is called “the kingdom of God.” Both expressions refer to the sphere of God’s dominion over those who belong to Him. The kingdom is now manifest in heaven’s spiritual rule over the hearts of believers (Luke 17:21); and one day it will be established in a literal earthly kingdom (Rev. 20:4–6). is at hand. In one sense the kingdom is a present reality, but in its fullest sense it awaits a yet-future fulfillment.

3:3 spoken of by the prophet Isaiah. John’s mission had long ago been described in Is. 40:3–5 (see notes there). All 4 of the gospels cite this passage as a prophecy pointing to John the Baptist (see note on Luke 3:6).

3:4 clothed in camel’s hair, with a leather belt. Practical and long-wearing clothes, but far from comfortable or fashionable. John evokes the image of Elijah (2 Kin. 1:8)—and the Israelites were expecting Elijah before the Day of the Lord (Mal. 4:5). locusts. These were an allowed food (Lev. 11:22).

3:6 baptized. The symbolism of John’s baptism likely had its roots in OT purification rituals (cf. Lev. 15:13). Baptism had also long been administered to Gentile proselytes coming into Judaism. The baptism of John thus powerfully and dramatically symbolized repentance. Jews accepting John’s baptism were admitting they had been as Gentiles and needed to become the people of God genuinely, inwardly (an amazing admission, given their hatred of Gentiles). The people were repenting in anticipation of the Messiah’s arrival. The meaning of John’s baptism differs somewhat from Christian baptism (cf. Acts 18:25). Actually, Christian baptism altered the significance of the ritual, symbolizing the believer’s identification with Christ in His death, burial, and resurrection (Rom. 6:3–5; Col. 2:12).

3:7 Pharisees and Sadducees. See note on John 3:1. The Pharisees were a small (about 6,000), legalistic sect of the Jews who were known for their rigid adherence to the ceremonial fine points of the law. Their name means “separated ones.” Jesus’ interaction with the Pharisees was usually adversarial. He rebuked them for using human tradition to nullify Scripture (15:3–9), and especially for rank hypocrisy (15:7, 8; 22:18; 23:13, 23, 25, 29; Luke 12:1). The Sadducees were known for their denial of things supernatural. They denied the resurrection of the dead (22:23) and the existence of angels (Acts 23:8). Unlike the Pharisees, they rejected human tradition and scorned legalism. They accepted only the Pentateuch as authoritative. They tended to be wealthy, aristocratic members of the priestly tribe, and in the days of Herod their sect controlled the temple (see note on 2:4), though they were fewer in number than the Pharisees. Pharisees and Sadducees had little in common. Pharisees were ritualists; Sadducees were rationalists. Pharisees were legalists; Sadducees were liberals. Pharisees were separatists; Sadducees were compromisers and political opportunists. Yet they united together in their opposition to Christ (22:15, 16, 23, 34, 35). John publicly addressed them as deadly snakes. the wrath to come. See note on Luke 3:7. John’s preaching echoed the familiar OT theme of promised wrath in the Day of the Lord (e.g., Ezek. 7:19; Zeph. 1:18; see Introduction to Joel: Historical and Theological Themes). This must have been a particularly stinging rebuke to the Jewish leaders, who imagined that divine wrath was reserved only for non-Jews.

3:8 fruits worthy of repentance. See note on v. 2. Repentance itself is not a work, but works are its inevitable fruit. Repentance and faith are inextricably linked in Scripture. Repentance means turning from one’s sin, and faith is turning to God (cf. 1 Thess. 1:9). They are like opposite sides of the same coin. That is why both are linked to conversion (Mark 1:15; Acts 3:19; 20:21). Note that the works John demanded to see were “fruits” of repentance. But repentance itself is no more a “work” than faith is (see note on 2 Tim. 2:25).

3:9 Abraham as our father. See John 8:39–44. They believed that merely being descendants of Abraham, members of God’s chosen race, made them spiritually secure. But Abraham’s real descendants are those who share his faith (cf. Rom. 4:16). And “only those who are of faith are sons of Abraham” (Gal. 3:7, 29). See note on Luke 3:8.

3:10 the ax is laid to the root. Irreversible judgment was imminent (see note on 11:3).

3:11 Three types of baptism are referred to here: 1) with water unto repentance. John’s baptism symbolized cleansing (see note on v. 6); 2) with the Holy Spirit. All believers in Christ are Spirit-baptized (1 Cor. 12:13); and 3) with…fire. Because fire is used throughout this context as a means of judgment (vv. 10, 12), this must speak of a baptism of judgment upon the unrepentant.

3:12 winnowing fan. A tool for tossing grain into the wind so that the chaff is blown away.

3:14 John tried to prevent Him. John’s baptism symbolized repentance, and John saw this as inappropriate for the One he knew was the spotless Lamb of God (cf. John 1:29).

3:15 it is fitting for us to fulfill all righteousness. Christ was here identifying Himself with sinners. He will ultimately bear their sins; His perfect righteousness will be imputed to them (2 Cor. 5:21). This act of baptism was a necessary part of the righteousness He secured for sinners. This first public event of His ministry is also rich in meaning: 1) it pictured His death and resurrection (cf. Luke 12:50); 2) it therefore prefigured the significance of Christian baptism (see note on v. 6); 3) it marked His first public identification with those whose sins He would bear (Is. 53:11; 1 Pet. 3:18); and 4) it was a public affirmation of His messiahship by testimony directly from heaven (see note on v. 17).

3:16, 17 Jesus…the Spirit of God…a voice came from heaven. Here all 3 Persons of the Trinity are clearly delineated. See note on Luke 3:22. The Father’s command to hear His Son and the Spirit’s vindication and empowerment (see note on 12:31) officially inaugurated Christ’s ministry.

3:17 My beloved Son, in whom I am well pleased. This heavenly pronouncement combines language from Ps. 2:7 and Is. 42:1—prophecies that would have been well known to those with messianic expectations. Cf. 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35.

Matthew 4

4:1 led up by the Spirit…to be tempted by the devil. God Himself is never the agent of temptation (James 1:13), but here—as in the book of Job—God uses even satanic tempting to serve His sovereign purposes. Christ was tempted in all points (Heb. 4:15; 1 John 2:16); Satan tempted Him with “the lust of the flesh” (vv. 2, 3); “the lust of the eyes” (vv. 8, 9); and “the pride of life” (vv. 5, 6).

4:2 forty days and forty nights. Similarly, Moses was without food or drink on Sinai for “forty days and forty nights” (Deut. 9:9), and Elijah also fasted that long (1 Kin. 19:8). See note on 12:40.

4:3 If You are the Son of God. The conditional “if” carries the meaning of “since” in this context. There was no doubt in Satan’s mind who Jesus was; but Satan’s design was to get Him to violate the plan of God and employ the divine power that He had set aside in His humiliation (cf. Phil. 2:7).

4:4 It is written. All 3 of Jesus’ replies to the Devil were taken from Deuteronomy. This one, from Deut. 8:3, states that God allowed Israel to hunger, so that He might feed them with manna and teach them to trust Him to provide for them. So the verse is directly applicable to Jesus’ circumstances and a fitting reply to Satan’s temptation. every word that proceeds from the mouth of God. A more important source of sustenance than food, it nurtures our spiritual needs in a way that benefits us eternally, rather than merely providing temporal relief from physical hunger.

4:5 pinnacle of the temple. This was probably a roof with a portico at the SE corner of the temple complex, where a massive retaining wall reached from a level well above the temple mount, deep into the Kidron Valley. According to the Jewish historian Josephus, this was a drop of nearly 450 ft.

4:6 For it is written…Lest you dash your foot against a stone. Note that Satan also quoted Scripture (Ps. 91:11, 12)—but utterly twisted its meaning, employing a passage about trusting God to justify testing Him.

4:7 It is written again. Christ replied with another verse from Israel’s wilderness experience (Deut. 6:16)—recalling the experience at Massah, where the grumbling Israelites put the Lord to the test, angrily demanding that Moses produce water where there was none (Ex. 17:2–7).

4:9 I will give You. Satan is the “ruler of this world” (John 12:31; 14:30; 16:11), and the “god of this age” (2 Cor. 4:4). The whole world lies in his power (1 John 5:19). This is illustrated in Dan. 10:13 (see note there), where demonic power controlled the kingdom of Persia, so that a demon is called the Prince of Persia.

4:10 For it is written. Here Christ was citing and paraphrasing Deut. 6:13, 14. Again, these relate to the Israelites’ wilderness experiences. Christ, like them, was led into the wilderness to be tested (cf. Deut. 8:2). Unlike them, He withstood every aspect of the test.

4:11 angels came and ministered to Him. Psalm 91:11, 12—the verse Satan tried to twist—was thus fulfilled in God’s way, and in God’s perfect timing.

4:12 John had been put in prison. John was imprisoned for his bold rebuke of Herod Antipas. See 14:3, 4.

4:13 leaving Nazareth. Some time elapsed between vv. 12 and 13. Jesus’ stay in Nazareth ended abruptly when He was violently rejected by the people of Nazareth, who tried to murder Him (see Luke 4:16–30). Capernaum. He settled in this important town on the trade route at the N end of the Sea of Galilee. Capernaum was the home of Peter and Andrew (v. 18), James and John (v. 21), and Matthew (9:9). A comparison of the gospels reveals that Christ had already ministered extensively in Capernaum (see note on Luke 4:23).

4:15 Galilee of the Gentiles. This name was used even in Isaiah’s time because Galilee lay on the route through which all Gentiles passed in and out of Israel. In Jesus’ time, the region of Galilee had become an important center of Roman occupation. The prophecy cited by Matthew is from Is. 9:1, 2. See Is. 42:6, 7.

4:17 From that time Jesus began to preach. This marks the beginning of His public ministry. Note that His message was an exact echo of what John the Baptist preached. Repent, for the kingdom of heaven is at hand. See note on 3:2. The opening word of this first sermon sets the tone for Jesus’ entire earthly ministry (cf. Luke 5:32). Repentance was a constant motif in all His public preaching. And in His closing charge to the apostles, He commanded them to preach repentance as well (Luke 24:47).

4:18 two brothers. Jesus had encountered Peter and Andrew before, near Bethabara, in the Jordan region, where Andrew (and perhaps Peter as well) had become a disciple of John the Baptist (John 1:35–42). They left John to follow Jesus for a time before returning to fishing in Capernaum. Perhaps they had returned to Capernaum during Jesus’ earlier ministry here (see note on Luke 4:23). Here He called them to follow Him in long-term discipleship.

4:21 James the son of Zebedee. This James is easy to distinguish from the other men named James in the NT, because he is never mentioned in Scripture apart from his brother John. His martyrdom by Herod Agrippa I marked the beginning of a time of severe persecution in the early church (Acts 12:2). For information on others named James, see note on 10:2; Introduction to James: Author and Date.

4:23 teaching…preaching…healing. The 3 main aspects of Christ’s public ministry.

4:24 Syria. The area immediately NE of Galilee.

4:25 Decapolis. A confederation of 10 Hellenized cities S of Galilee and mostly E of the Jordan. The league of cities was formed shortly after Pompey’s invasion of Palestine (ca. 64 B.C.) to preserve Gr. culture in the Semitic region. These cities were naturally Gentile strongholds.

Matthew 5

5:1—7:29 The Sermon on the Mount introduces a series of 5 important discourses recorded in Matthew (see Introduction: Historical and Theological Themes). This sermon is a masterful exposition of the law and a potent assault on Pharisaic legalism, closing with a call to true faith and salvation (7:13–29). Christ expounded the full meaning of the law, showing that its demands were humanly impossible (cf. 5:48). This is the proper use of the law with respect to salvation: It closes off every possible avenue of human merit and leaves sinners dependent on nothing but divine grace for salvation (cf. Rom. 3:19, 20; Gal. 3:23, 24). Christ plumbed the depth of the law, showing that its true demands went far beyond the surface meaning of the words (5:28, 39, 44) and set a standard that is higher than the most diligent students of the law had heretofore realized (5:20). See note on Luke 6:17–49.

5:1 was seated. This was the normal posture for rabbis while teaching (cf. 13:1, 2; 26:55; Mark 4:1; 9:35; Luke 5:3; John 6:3; 8:2). See note on Luke 4:20.

5:3 Blessed. The word lit. means “happy, fortunate, blissful.” Here it speaks of more than a surface emotion. Jesus was describing the divinely-bestowed well-being that belongs only to the faithful. The Beatitudes demonstrate that the way to heavenly blessedness is antithetical to the worldly path normally followed in pursuit of happiness. The worldly idea is that happiness is found in riches, merriment, abundance, leisure, and such things. The real truth is the very opposite. The Beatitudes give Jesus’ description of the character of true faith. poor in spirit. The opposite of self-sufficiency. This speaks of the deep humility of recognizing one’s utter spiritual bankruptcy apart from God. It describes those who are acutely conscious of their own lostness and hopelessness apart from divine grace (cf. 9:12; Luke 18:13). See note on 19:17. theirs is the kingdom of heaven. See note on 3:2. Notice that the truth of salvation by grace is clearly presupposed in this opening verse of the Sermon on the Mount. Jesus was teaching that the kingdom is a gracious gift to those who sense their own poverty of spirit.

5:4 those who mourn. This speaks of mourning over sin, the godly sorrow that produces repentance leading to salvation without regret (2 Cor. 7:10). The “comfort” is the comfort of forgiveness and salvation (cf. Is. 40:1, 2).

5:5 the meek. Meekness is the opposite of being out of control. It is not weakness, but supreme self-control empowered by the Spirit (cf. Gal. 5:23). The fact that “the meek shall inherit the earth” is quoted from Ps. 37:11.

5:6 hunger and thirst for righteousness. This is the opposite of the self-righteousness of the Pharisees. It speaks of those who seek God’s righteousness rather than attempting to establish a righteousness of their own (Rom. 10:3; Phil. 3:9). What they seek will fill them, i.e., it will satisfy their hunger and thirst for a right relationship with God.

5:7 they shall obtain mercy. The converse is also true. Cf. James 2:13.

5:8 see God. Not only with the perception of faith, but in the glory of heaven. Cf. Heb. 12:14; Rev. 22:3, 4.

5:9 peacemakers. See vv. 44, 45 for more on this quality.

5:10 persecuted. Cf. James 5:10, 11; 1 Pet. 4:12–14. See note on Luke 6:22.

5:13 if the salt loses its flavor, how shall it be seasoned? Salt is both a preservative and a flavor enhancer. No doubt its use as a preservative is what Jesus had mostly in view here. Pure salt cannot lose its flavor or effectiveness, but the salt that is common in the Dead Sea area is contaminated with gypsum and other minerals and may have a flat taste or be ineffective as a preservative. Such mineral salts were useful for little more than keeping footpaths free of vegetation.

5:16 light so shine. A godly life gives convincing testimony of the saving power of God. That brings Him glory. Cf. 1 Pet. 2:12.

5:17 Do not think that I came to destroy the Law or the Prophets. Jesus was neither giving a new law nor modifying the old, but rather explaining the true significance of the moral content of Moses’ law and the rest of the OT. “The Law and the Prophets” speaks of the entirety of the OT Scriptures, not the rabbinical interpretations of them. fulfill. This speaks of fulfillment in the same sense that prophecy is fulfilled. Christ was indicating that He is the fulfillment of the law in all its aspects. He fulfilled the moral law by keeping it perfectly. He fulfilled the ceremonial law by being the embodiment of everything the law’s types and symbols pointed to. And He fulfilled the judicial law by personifying God’s perfect justice (cf. 12:18, 20).

5:18 till heaven and earth pass away…till all is fulfilled. Here Christ was affirming the utter inerrancy and absolute authority of the OT as the Word of God—down to the least jot and tittle. Again (see note on v. 17), this suggests that the NT should not be seen as supplanting and abrogating the OT, but as fulfilling and explicating it. For example, all the ceremonial requirements of the Mosaic law were fulfilled in Christ and are no longer to be observed by Christians (Col. 2:16, 17). Yet not one jot or tittle is thereby erased; the underlying truths of those Scriptures remain—and in fact the mysteries behind them are now revealed in the brighter light of the gospel. one jot or one tittle. A “jot” refers to the smallest Heb. letter, the yohd, which is a meager stroke of the pen, like an accent mark or an apostrophe. The “tittle” is a tiny extension on a Heb. letter, like the serif in modern typefaces.

5:19 shall be called least…shall be called great. The consequence of practicing or teaching disobedience of any of God’s Word is to be called least in the kingdom of heaven (see note on James 2:10). Determining rank in the kingdom of heaven is entirely God’s prerogative (cf. Matt. 20:23), and Jesus declares that He will hold those in lowest esteem who hold His Word in low esteem. There is no impunity for believers who disobey, discredit, or belittle God’s law (see note on 2 Cor. 5:10). That Jesus does not refer to loss of salvation is clear from the fact that, though offenders will be called least, they will still be in the kingdom of heaven. The positive result is that whoever keeps and teaches God’s Word, he shall be called great in the kingdom of heaven. Here again Jesus mentions the two aspects of doing and teaching. Kingdom citizens are to uphold every part of God’s law both in their living and in their teaching.

5:20 unless your righteousness exceeds the righteousness of the scribes and Pharisees. On the one hand, Jesus was calling His disciples to a deeper, more radical holiness than that of the Pharisees. Pharisaism had a tendency to soften the law’s demands by focusing only on external obedience. In the verses that follow, Jesus unpacks the full moral significance of the law, and shows that the righteousness the law calls for actually involves an internal conformity to the spirit of the law, rather than mere external compliance to the letter. will by no means enter the kingdom of heaven. On the other hand, this sets up an impossible barrier to works-salvation. Scripture teaches repeatedly that sinners are capable of nothing but a flawed and imperfect righteousness (e.g., Is. 64:6). Therefore the only righteousness by which sinners may be justified is the perfect righteousness of God that is imputed to those who believe (Gen. 15:6; Rom. 4:5).

5:21, 22 You have heard…. But I say to you. See vv. 27, 31, 33, 38, 43. The quotes are from Ex. 20:13; Deut. 5:17. Jesus was not altering the terms of the law in any of these passages. Rather, He was correcting what they had “heard”—the rabbinical understanding of the law (see note on v. 38).

5:22 Raca! Lit. “Empty-headed!” Jesus suggested here that the verbal abuse stems from the same sinful motives (anger and hatred) that ultimately lead to murder. The internal attitude is what the law actually prohibits, and therefore an abusive insult carries the same kind of moral guilt as an act of murder. hell. A reference to the Hinnom Valley, SW of Jerusalem. Ahaz and Manasseh permitted human sacrifices there during their reigns (2 Chr. 28:3; 33:6), and therefore it was called “The Valley of Slaughter” (Jer. 19:6). In Jesus’ day, it was a garbage dump where fires burned continually and was thus an apt symbol of eternal fire.

5:25 Agree…quickly. Jesus calls for reconciliation to be sought eagerly, aggressively, quickly—even if it involves self-sacrifice. It is better to be wronged than to allow a dispute between brethren to be a cause for dishonoring Christ (1 Cor. 6:7). adversary. This speaks of one’s opponent in a law case. prison. Debtor’s prison, where the person could work to earn back what he had defrauded.

5:27 Quoted from Ex. 20:14; Deut. 5:18.

5:29 pluck it out and cast it from you. Jesus was not advocating self-mutilation (for this would not in fact cure lust, which is actually a problem of the heart). He was using this graphic hyperbole to demonstrate the seriousness of sins of lust and evil desire. The point is that it would be “more profitable” (v. 30) to lose a member of one’s own body than to bear the eternal consequences of the guilt from such a sin. Sin must be dealt with drastically because of its deadly effects.

5:31 it has been said. See note on Deut. 24:1–4. The rabbis had taken liberty with what Scripture actually said. They referred to Deut. 24:1–4 as if it were given merely to regulate the paperwork when one sought divorce (see note on 19:7). Thus, they had wrongly concluded that men could divorce their wives for anything that displeased them, as long as they gave “a certificate of divorce.” But Moses provided this as a concession to protect the woman who was divorced (see notes on 19:7–9), not to justify or legalize divorce under all circumstances.

5:32 except sexual immorality. See note on 19:9. Divorce was allowed in cases of adultery. Luke 16:18 must be understood in the light of this verse. causes her to commit adultery. The assumption is that divorced people will remarry. If the divorce was not for sexual immorality, any remarriage is adultery, because God does not acknowledge the divorce. For more on divorce, see note on 1 Cor. 7:15.

5:33 You shall not swear falsely. This expresses teaching from Lev. 19:12; Num. 30:2; Deut. 23:21, 23.

5:34 do not swear at all. Cf. James 5:12. This should not be taken as a universal condemnation of oaths in all circumstances. God Himself confirmed a promise with an oath (Heb. 6:13–18; cf. Acts 2:30). Christ Himself spoke under oath (26:63, 64). And the law prescribed oaths in certain circumstances (e.g., Num. 5:19, 21; 30:2, 3). What Christ is forbidding here is the flippant, profane, or careless use of oaths in everyday speech. In that culture, such oaths were often employed for deceptive purposes. To make the person being victimized believe the truth was being told, the Jews would swear by “heaven,” “earth,” “Jerusalem,” or their own “heads” (vv. 34–36), not by God, hoping to avoid divine judgment for their lie. But it all was in God’s creation, so it drew Him in and produced guilt before Him, exactly as if the oath were made in His name. Jesus suggested that all our speech should be as if we were under an oath to tell the truth (v. 37).

5:38 An eye for an eye. The law did establish this standard as a principle for limiting retribution to that which was just (Ex. 21:24; Lev. 24:20; Deut. 19:21). Its design was to insure that the punishment in civil cases fit the crime. It was never meant to sanction acts of personal retaliation. So again (see notes on vv. 17, 18) Jesus made no alteration to the true meaning of the law. He was merely explaining and affirming the law’s true meaning.

5:39 not to resist an evil person. Like v. 38, this deals only with matters of personal retaliation, not criminal offenses or acts of military aggression. Jesus applied this principle of non-retaliation to affronts against one’s dignity (v. 39), lawsuits to gain one’s personal assets (v. 40), infringements on one’s liberty (v. 41), and violations of property rights (v. 42). He was calling for a full surrender of all personal rights.

5:41 compels. The word speaks of coercion or force. The NT picture of this is when Roman soldiers “compelled” Simon the Cyrene to carry Jesus’ cross (27:32).

5:43 love your neighbor and hate your enemy. The first half of this is found in Moses’ law (Lev. 19:18). The second part was found in how the scribes and Pharisees explained and applied that OT command. Jesus’ application was exactly the opposite, resulting in a much higher standard: Love for one’s neighbors should extend even to those neighbors who are enemies (v. 44). Again, this was no innovation, since even the OT taught that God’s people should do good to their enemies (Prov. 25:21).

5:44, 45 love your enemies…that you may be sons of your Father. This plainly teaches that God’s love extends even to His enemies. This universal love of God is manifest in blessings which God bestows on all indiscriminately. Theologians refer to this as common grace. This must be distinguished from the everlasting love God has for the elect (Jer. 31:3), but it is a sincere goodwill nonetheless (cf. Ps. 145:9).

5:46 tax collectors. Disloyal Israelites hired by the Romans to tax other Jews for personal profit. They became symbols for the worst kind of people. Cf. 9:10, 11; 11:19; 18:17; 21:31; Mark 2:14–16; Luke 5:30; 7:25, 29, 34; 18:11–13. Matthew had been one of them (see notes on 9:9; Mark 2:15).

5:48 you shall be perfect. Christ sets an unattainable standard. This sums up what the law itself demanded (James 2:10). Though this standard is impossible to meet, God could not lower it without compromising His own perfection. He who is perfect could not set an imperfect standard of righteousness. The marvelous truth of the gospel is that Christ has met this standard on our behalf (see note on 2 Cor. 5:21).

Matthew 6

6:1–18 Here Christ expands the thought of 5:20, showing how the Pharisees’ righteousness was deficient by exposing their hypocrisy in the matters of “charitable deeds” (vv. 1–4); “prayer” (vv. 5–15); and “fasting” (vv. 16–18). All of these acts are supposed to be worship rendered to God, never displays of self-righteousness to gain the admiration of others.

6:2 hypocrites. This word had its origins in Gr. theater, describing a character who wore a mask. The term, as used in the NT, normally described an unregenerate person who was self-deceived. they have their reward. Cf. vv. 5, 16. Their reward is that they were seen by men, nothing more. God does not reward hypocrisy, but He does punish it (cf. 23:13–23).

6:4 sees in secret. Cf. vv. 6, 18; Jer. 17:10; Heb. 4:13. God is omniscient.

6:7 vain repetitions. Prayers are not to be merely recited, nor are our words to be repeated thoughtlessly, or as if they were automatic formulas. But this is not a prohibition against importunity (see notes on Luke 11:1–8).

6:9 In this manner. Cf. Luke 11:2–4. The prayer is a model, not merely a liturgy. It is notable for its brevity, simplicity, and comprehensiveness. Of the 6 petitions, 3 are directed to God (vv. 9, 10) and 3 toward human needs (vv. 11–13).

6:10 Your will be done. All prayer, first of all, willingly submits to God’s purposes, plans, and glory. See note on 26:39.

6:12 forgive us our debts. The parallel passage (Luke 11:4) uses a word that means “sins,” so that in context, spiritual debts are intended. Sinners are debtors to God for their violations of His laws (see notes on 18:23–27). This request is the heart of the prayer; it is what Jesus stressed in the words that immediately follow the prayer (vv. 14, 15; cf. Mark 11:25).

6:13 do not lead us into temptation. Cf. Luke 22:40. God does not tempt men (James 1:13), but He will subject them to trials that may expose them to Satan’s assaults, as in the case of Job and Peter (Luke 22:31, 32). This petition reflects the believing one’s desire to avoid the dangers of sin altogether. God knows what one’s need is before one asks (v. 8), and He promises that no one will be subjected to testing beyond what can be endured. He also promises a way of escape—often through endurance (1 Cor. 10:13). But still, the proper attitude for the believer is the one expressed in this petition.

6:15 neither will your Father forgive your trespasses. This is not to suggest that God will withdraw justification from those who have already received the free pardon He extends to all believers. Forgiveness in that sense—a permanent and complete acquittal from the guilt and ultimate penalty of sin—belongs to all who are in Christ (cf. John 5:24; Rom. 8:1; Eph. 1:7). Yet, Scripture also teaches that God chastens His children who disobey (Heb. 12:5–7). Believers are to confess their sins in order to obtain a day-to-day cleansing (1 John 1:9). This sort of forgiveness is a simple washing from the worldly defilements of sin, not a repeat of the wholesale cleansing from sin’s corruption that comes with justification. It is like a washing of the feet rather than a bath (cf. John 13:10). Forgiveness in this latter sense is what God threatens to withhold from Christians who refuse to forgive others (cf. 18:23–35).

6:16, 17 when you fast. This indicates that fasting is assumed to be a normal part of one’s spiritual life (cf. 1 Cor. 7:5). Fasting is associated with sadness (9:14, 15), prayer (17:21), charity (Is. 58:3–6), and seeking the Lord’s will (Acts 13:2, 3; 14:23).

6:20 treasures. Don’t amass earthly wealth. He commends the use of financial assets for purposes which are heavenly and eternal. See notes on Luke 16:1–9.

6:22, 23 This is an argument from the lesser to the greater. The analogy is simple. If your eye is bad, no light can come in and you are left with darkness because of that malady. How much worse when the problem is not merely related to external perception, but an internal corruption of one’s whole nature, so that the darkness actually emanates from within and affects one’s whole being. He was indicting them for their superficial earthly religion that left their hearts dark. See note on Luke 11:34.

6:24 mammon. Earthly, material treasures, especially money. See note on Luke 16:13.

6:26 your heavenly Father feeds them. Obviously this in no way advocates a sinful kind of idleness (Prov. 19:15). Birds are not idle, either. But it is God who provides them with food to eat.

6:27 add one cubit to his stature. The Gr. phrase may also refer to adding time to one’s lifespan.

6:29 Solomon in all his glory. The glory and pageantry of Solomon’s kingdom was famous worldwide. Cf. 2 Chr. 9.

6:30 you of little faith. Cf. 8:26; 14:31; 16:8; 17:20. This was the Lord’s recurring rebuke of the weak disciples.

6:32 Gentiles. I.e., those outside the people of promise and outside the blessing of God. Cf. Eph. 4:17–19.

6:33 kingdom of God. This is the same as kingdom of heaven. See note on 3:2. It refers to the sphere of salvation. He was urging them to seek salvation—and with it would come the full care and provision of God. Cf. Rom. 8:32; Phil. 4:19; 1 Pet. 5:7.

Matthew 7

7:1 Judge not. As the context reveals, this does not prohibit all types of judging (v. 16). There is a righteous kind of judgment we are supposed to exercise with careful discernment (John 7:24). Censorious, hypocritical, self-righteous, or other kinds of unfair judgments are forbidden; but in order to fulfill the commandments that follow, it is necessary to discern dogs and swine (v. 6) from one’s own brethren (vv. 3–5).

7:6 Do not give what is holy to the dogs. This principle is why Jesus Himself did not do miracles for unbelievers (13:58). This is to be done in respect for what is holy, not merely out of contempt for the dogs and swine. Nothing here contradicts the principle of 5:44. That verse governs personal dealings with one’s enemies (see note there); this principle governs how one handles the gospel in the face of those who hate the truth.

7:11 you…being evil. Jesus presupposes the doctrine of human depravity (see note on Romans 1:18—3:20). how much more. If earthly fathers give what their sons need (vv. 9, 10), will not God give to His sons what they ask (vv. 7, 8)? See note on James 1:17.

7:12 do also to them. Versions of the “Golden Rule” existed before Christ, in the rabbinic writings and even in Hinduism and Buddhism. All of them cast the rule as a negative command, such as Rabbi Hillel’s version, “What is hateful to yourself do not to someone else.” Jesus made it a positive command, enriching its meaning and underscoring that this one imperative aptly summarizes the whole gist of the ethical principles contained in the Law and the Prophets.

7:13–29 This closing section of the Sermon on the Mount is a gospel application. Here are two gates, two ways, two destinations, and two groups of people (vv. 13, 14); two kinds of trees and two kinds of fruit (vv. 17–20); two groups at the judgment (vv. 21–23); and two kinds of builders, building on two kinds of foundations (vv. 24–28). Christ is drawing the line as clearly as possible between the way that leads to destruction and the way which leads to life.

7:13, 14 Both the narrow gate and the wide gate are assumed to provide the entrance to God’s kingdom. Two ways are offered to people. The narrow gate is by faith, only through Christ, constricted and precise. It represents true salvation in God’s way that leads to life eternal. The wide gate includes all religions of works and self-righteousness, with no single way (cf. Acts 4:12), but it leads to hell, not heaven.

7:14 difficult is the way. Christ continually emphasized the difficulty of following Him (10:38; 16:24, 25; John 15:18, 19; 16:1–3; cf. Acts 14:22). Salvation is by grace alone, but is not easy. It calls for knowledge of the truth, repentance, submission to Christ as Lord, and a willingness to obey His will and Word. See notes on 19:16–28.

7:15 false prophets. These deceive not by disguising themselves as sheep, but by impersonating true shepherds. They promote the wide gate and the wide way. sheep’s clothing. This may refer to the woolen attire that was the characteristic garb of a shepherd.

7:16 You will know them by their fruits. See note on 3:8. False doctrine cannot restrain the flesh, so false prophets manifest wickedness. Cf. 2 Pet. 2:12–22.

7:21 Not everyone who says…but he who does. The barrenness of this sort of faith demonstrates its real character (cf. v. 20)—the faith that says but does not do is really unbelief. Jesus was not suggesting that works are meritorious for salvation, but that true faith will not fail to produce the fruit of good works. This is precisely the point of James 1:22–25; 2:26.

7:22 have we not prophesied…cast out demons…and done many wonders. Note that far from being totally devoid of works of any kind, these people were claiming to have done some remarkable signs and wonders. In fact, their whole confidence was in these works—further proof that these works, spectacular as they might have appeared, could not have been authentic. No one so bereft of genuine faith could possibly produce true good works. A bad tree cannot bear good fruit (v. 18).

7:23 lawlessness. All sin is lawlessness (1 John 3:4), i.e., rebellion against the law of God (cf. 13:41).

7:24–27 The house represents a religious life; the rain represents divine judgment. Only the one built on the foundation of obedience to God’s Word stands, which calls for repentance, rejection of salvation by works, and trust in God’s grace to save through His merciful provision. See notes on James 1:22–25.

7:29 not as the scribes. The scribes quoted others to establish the authority of their teachings; Jesus was His own authority (28:18). This matter of authority was a major issue between Jesus and the Jews, who felt their authority challenged. See note on 21:23. Cf. Mark 1:22; 11:28–33; Luke 4:32; 20:2–8; John 12:49, 50; 14:10.

Matthew 8

8:1 down from the mountain. Cf. 5:1.

8:2 if You are willing. He had no doubt about Christ’s power, only His will (cf. Mark 1:40–45).

8:4 tell no one. Publicity over such miracles might hinder Christ’s mission and divert public attention from His message. Mark records that this is precisely what happened. In this man’s exuberance over the miracle, he disobeyed; as a result, Christ had to move His ministry away from the city and into the desert regions (Mark 1:45). the gift that Moses commanded. A sacrifice of two birds, one of which was killed and the other set free (Lev. 14:4–7). as a testimony to them. I.e., the priests.

8:5 Capernaum. See note on 4:13. centurion. A Roman military officer who commanded (cf. v. 9) 100 men. Luke indicates that the centurion appealed to Jesus through intermediaries (Luke 7:3–6)—because of his own sense of unworthiness (v. 8; cf. Luke 7:7). Matthew makes no mention of the intermediaries.

8:8 I am not worthy that You should come under my roof. Jewish tradition held that a person who entered a Gentile’s house was ceremonially defiled (cf. John 18:28). The centurion, undoubtedly familiar with this law, felt unworthy of having Jesus suffer such an inconvenience for his sake. He also had faith enough to know that Christ could heal by merely speaking a word (see note on v. 10).

8:10 I have not found such great faith, not even in Israel! This centurion understood Jesus’ absolute authority (vv. 8, 9). Even some of Jesus’ own disciples did not see things so clearly (cf. v. 26).

8:11 many…from east and west. Gentiles, in the kingdom with Abraham, will enjoy salvation and the blessing of God (cf. Is. 49:8–12; 59:19; Mal. 1:11; Luke 13:28, 29).

8:12 sons of the kingdom. The Hebrew nation, physical heirs of Abraham. will be cast out. This was exactly opposite to the rabbinical understanding, which suggested that the kingdom would feature a great feast in the company of Abraham and the Messiah—open to Jews only. weeping and gnashing. See note on 22:13. Cf. 24:51; 25:30; Luke 13:28. This expression describes the eternal agonies of those in hell.

8:13 as you have believed. Sometimes faith was involved in the Lord’s healings (in this case not by the one being healed, as in 9:2; 15:28); other times it was not a factor (vv. 14–16; Luke 22:51).

8:16 demon-possessed. This means “demonized,” or under the internal control of a demon. All of the cases of demonization dealt with by Christ involved the actual indwelling of demons who utterly controlled the bodies of their victims, even to the point of speaking through them (Mark 5:5–9), causing derangement (John 10:20), violence (Luke 8:29), or rendering them mute (Mark 9:17–22).

8:17 spoken by Isaiah the prophet. See note on healing and the atonement at Is. 53:4, 5. Matthew was citing that passage here. Christ bore both the guilt and the curse of sin (cf. Gal. 3:13). Both physical healing and ultimate victory over death are guaranteed by Christ’s atoning work, but these will not be fully realized until the very end (1 Cor. 15:26).

8:18 the other side. The eastern shore of the lake.

8:19 a certain scribe. As a scribe, this man was breaking with his fellow scribes by publicly declaring his willingness to follow Jesus. Nonetheless, Jesus evidently knew that he had not counted the cost in terms of suffering and inconvenience.

8:20 Son of Man. See notes on Mark 2:10; John 1:51. This is the name Jesus used for Himself more than any other. It is used 83 times in the gospels, always by Jesus Himself. It was a messianic title (Dan. 7:13, 14), with an obvious reference to the humanity and the humility of Christ. Yet, it also speaks of His everlasting glory, as Dan. 7:13, 14 shows (cf. 24:27; Acts 7:56).

8:21 let me first go and bury my father. This does not mean that the man’s father was already dead. The phrase, “I must bury my father” was a common figure of speech meaning, “Let me wait until I receive my inheritance.”

8:22 let the dead bury their own dead. Let the world (the spiritually dead) take care of mundane things.

8:24 suddenly a great tempest arose. The Sea of Galilee is more than 690 ft. below sea level. To the N, Mt. Hermon rises 9,200 ft., and from May to Oct. strong winds often sweep through the narrow surrounding gorges into this valley, causing extremely sudden and violent storms. He was asleep. Just before the disciples saw one of the most awesome displays of His deity, they were given a touching picture of His humanity. He was so weary that not even the violent tossing of the boat awakened Him—even though the disciples feared they would drown (v. 25).

8:26 you of little faith. See note on 6:30. calm. Cf. Pss. 65:7; 89:9.

8:27 the winds and the sea obey Him. This was convincing proof of His deity (cf. Pss. 29:3, 4; 89:9; 93:4; 107:25–29).

8:28 country of the Gergesenes. Some texts say “Gadarenes” (cf. Mark 5:1; Luke 8:26). This refers to a small town on the lake opposite Tiberius, perhaps where the modern village of Khersa (Kursi) is located. Some ancient tombs are there, and the shoreline descends steeply into the water, exactly matching the description of the terrain in this account. two demon-possessed men.Mark 5:2 and Luke 8:27 mention only one of the men. Evidently one was more dominant than the other.

8:29 to torment us before the time? Evidently, even the demons not only recognized the deity of Jesus, but also knew there was a divinely-appointed time for their judgment and He would be their judge. Their eschatology was factually correct, but it is one thing to know the truth, and quite another thing to love it (cf. James 2:19).

8:30 herd of many swine. Mark 5:13 adds that there were 2,000 in this herd. Such a large herd of unclean animals suggests that Gentiles dominated the region. It also suggests that the number of demons was large (cf. Mark 5:9).

8:31 the demons begged Him. Luke 8:31 relates they pleaded not to be sent into the abyss, meaning the pit, the underworld, the prison of bound demons who disobeyed (see notes on 2 Pet. 2:4; Jude 6). They knew Jesus had the power and authority to send them there if He desired.

8:34 begged Him to depart. Perhaps they were concerned with the financial impact from the loss of the pigs. More likely, they were all ungodly people frightened to be in the presence of such spiritual power (cf. Mark 5:14, 15).

Matthew 9

9:1 His own city. Capernaum (see note on 4:13). Jesus had left there to get away from the crowds for a time (8:18).

9:2 your sins are forgiven. The fact that the man was brought on a bed indicates that his paralysis was severe. Jesus’ words of forgiveness may indicate that the paralysis was a direct consequence of the man’s own sin. Cf. John 9:1–3; see notes on Luke 5:20–26.

9:3 This Man blasphemes! This would be a true judgment about anyone but God incarnate, for only the One who has been sinned against has the prerogative to forgive. Jesus’ words to the man were therefore an unequivocal claim of divine authority.

9:4 knowing their thoughts. Cf. 12:25; John 2:24. Though the Lord Jesus humbled Himself (Phil. 2:4–8) and set aside the independent use of His divine prerogatives in incarnation (John 5:30), He was still fully God and, therefore, omniscient. See Mark 13:32; Luke 2:52.

9:5 which is easier. It is certainly easier to claim the power to pronounce absolution from sin than to demonstrate the power to heal. Christ actually proved His power to forgive by instantly healing the man of his paralysis. If He could do the apparently harder, He could also do what seemed easier. The actual forgiving of the sins was in reality the more difficult task, however, because it ultimately required Him to sacrifice His life.

9:9 sitting at the tax office. Matthew’s own humility is seen here. He did not disguise his past or make any excuse for it. Whereas Mark 2:14 and Luke 5:27 employ his former name, Levi, Matthew himself used the name by which he was known after becoming a disciple (cf. Mark 3:18; Luke 6:15). Tax collectors were among the most despised persons in this society. The money they collected was often partly extorted for personal gain (cf. Luke 19:8) and partly a tax for Rome, which made them not only thieves, but also traitors to the Jewish nation (see notes on 5:46; Mark 2:15).

9:11 tax collectors. See note on 5:46.

9:12 well…sick. The Pharisees thought they were well—religiously pure and whole. The outcasts knew they were not. Salvation can’t come to the self-righteous.

9:13 go and learn what this means. This phrase was commonly used as a rebuke for those who did not know something they should have known. The verse Jesus cites is Hos. 6:6 (cf. 1 Sam. 15:22; Mic. 6:6–8), which emphasizes the absolute priority of the law’s moral standards over the ceremonial requirements. The Pharisees tended to focus on the outward, ritual, and ceremonial aspects of God’s law—to the neglect of its inward, eternal, and moral precepts. In doing so, they became harsh, judgmental, and self-righteously scornful of others. Jesus repeated this same criticism in 12:7.

9:14 disciples of John. Luke implies that the Pharisees asked this question (see note on Luke 5:33; cf. Mark 2:18–20). Evidently, some Pharisees were still present when John’s disciples came. Both groups together may have asked this question. the Pharisees fast often. Cf. Luke 18:12.

9:15 then they will fast. See note on 6:16, 17. Using the analogy of a wedding party, Jesus answered that as long as Christ was present with them there was too much joy for fasting, which was connected to seasons of sorrow and intense prayer.

9:16 unshrunk cloth on an old garment. That new cloth does not work on old material is analogous to trying to patch New Covenant truth onto old Mosaic ceremonial forms.

9:17 new wine into old wineskins. Animal skins were used for fermentation of wine because of their elasticity. As the wine fermented, pressure built up, stretching the wineskin. A previously stretched skin lacked elasticity and would rupture, ruining both wine and wineskin. Jesus used this as an illustration to teach that the forms of old rituals, such as the ceremonial fastings practiced by the Pharisees and John’s disciples, were not fit for the new wine of the New Covenant era (cf. Col. 2:17). In both analogies (vv. 16, 17), the Lord was saying that what the Pharisees did in fasting or any other ritual had no part with the gospel.

9:18 ruler. Jairus (Mark 5:22; Luke 8:41) was a ruler of the synagogue.

9:20 a flow of blood for twelve years. This woman’s affliction not only was serious physically but also left her permanently unclean for ceremonial reasons (cf. Lev. 15:25–27). This meant she would have been shunned by all, including her own family, and excluded from both synagogue and temple. the hem of His garment. Cf. 14:36. Probably one of the tassels that were sown to the corners of a garment in order to remind the wearer to obey God’s commandments (Num. 15:38–40; Deut. 22:12).

9:22 made you well. Lit. “saved you.”

9:23 flute players and the noisy crowd. Typical fixtures at a time of mourning in that culture (cf. 2 Chr. 35:25). The crowd at a funeral usually included professional mourners, women whose task it was to wail plaintively, while reciting the name of the departed one, as well as any other loved ones who had died recently. The result was a noisy, chaotic din.

9:24 sleeping. Jesus was not saying that her death was a misdiagnosis. This was a prophecy that she would live again. He made a similar comment about Lazarus’ death (John 11:11)—and then had to explain to the disciples that he was speaking metaphorically (John 11:14). Sleep is a designation for death in the NT (cf. 1 Cor. 11:30; 15:51; 1 Thess. 5:10). they ridiculed Him. How quickly their paid act of mourning turned to derision!

9:27 Son of David. Cf. 1:1; 12:23; 21:9, 15. A messianic title (see note on 1:1). See 20:29–34 for a remarkably similar, but separate, account.

9:29 According to your faith. See note on 8:13.

9:30 See that no one knows. See note on 8:4.

9:34 the ruler of the demons. The Pharisees had seen enough of Jesus’ power to know it was God’s power. But, in their willful unbelief, they said His was the power of Satan. See note on 12:24; cf. 25:41; Mark 3:22; Luke 11:15.

9:35 every sickness and every disease. Jesus banished illness in an unprecedented healing display, giving impressive evidence of His deity, and making the Jews’ rejection all the more heinous. See note on 12:15.

9:36 He was moved with compassion. Here the humanity of Christ allowed expression of His attitude toward sinners in terms of human passion. He was “moved” with compassion. Whereas God, who is immutable, is not subject to the rise and fall and change of emotions (Num. 23:19), Christ, who was fully human with all the faculties of humanity, was on occasion moved to literal tears over the plight of sinners (Luke 19:41; see note on Luke 13:34). God Himself expressed similar compassion through the prophets (Ex. 33:19; Ps. 86:15; Jer. 9:1; 13:17; 14:17). they were weary and scattered. The people’s spiritual needs were even more desperate than the need for physical healing. Meeting that need would require more laborers (v. 37).

9:37 harvest. Cf. Luke 10:1, 2. The Lord spoke of the spiritual harvest of souls for salvation.

9:38 Therefore pray. Jesus affirmed the fact that believers’ prayers participate in the fulfillment of God’s plans.

Matthew 10

10:1, 2 disciples…apostles. “Disciple” means “student,” one who is being taught by another. “Apostles” refers to qualified representatives who are sent on a mission. The two terms emphasize different aspects of their calling.

10:1 He gave them power. See note on 2 Cor. 12:12. Jesus delegated His power to the apostles to show clearly that He and His kingdom were sovereign over the physical and spiritual realms, the effects of sin, and the efforts of Satan. This was an unheard of display of power, never before seen in all redemptive history, to announce Messiah’s arrival and authenticate Him plus His apostles who preached His gospel. This power was a preview of the power Christ will exhibit in His earthly kingdom, when Satan will be bound (Rev. 20) and the curse on physical life curtailed (Is. 65:20–25).

10:2 the names of the twelve apostles. The 12 are always listed in a similar order (cf. Mark 3:16–19; Luke 6:13–16; Acts 1:13). Peter is always named first. The list contains 3 groups of 4. The 3 subgroups are always listed in the same order, and the first name in each subgroup is always the same, though there is some variation in the order within the subgroups—but Judas Iscariot is always named last. Peter… Andrew…James…and John. The first subgroup of 4 are the most familiar to us. These two sets of brothers, all fishermen, represent an inner circle of disciples often seen closest to Jesus (see note on 17:1).

10:3 James the son of Alphaeus. There are 4 men in the NT named James: 1) the Apostle James, brother of John (see note on 4:21); 2) the disciple mentioned here, also called “James the Less” (Mark 15:40); 3) James, father of Judas (not Iscariot, Luke 6:16); and 4) James, the Lord’s half-brother (Gal. 1:19; Mark 6:3), who wrote the epistle that bears the name. He also played a leading role in the early Jerusalem Church (Acts 12:17; 15:13; Gal. 1:19). Lebbaeus, whose surname was Thaddaeus. Elsewhere he is called Judas, son of James (Luke 6:16; Acts 1:13).

10:4 Simon the Cananite. The better manuscripts read “Cananaean”—a term for the party of the Zealots, a group determined to overthrow Roman domination in Palestine. Acts 1:13 refers to him as “Simon the Zealot.” Simon was probably a member of the Zealot party before coming to Christ. See note on Mark 3:18.

10:5—11:1 This is the second of 5 major discourses recorded in Matthew (see Introduction: Historical and Theological Themes).

10:5 Do not go into the way of the Gentiles. Christ did not forbid the disciples to preach to Gentiles or Samaritans if they encountered them on the way, but they were to take the message first to the covenant people, in the regions nearby (cf. Rom. 1:16).

10:6 lost sheep of the house of Israel. Cf. 15:24; Jer. 50:6. Jesus narrowed this priority even more when He said the gospel was only for those who knew they were spiritually sick (9:13) and needed a physician (Luke 5:31, 32).

10:7 at hand. See note on 3:2.

10:8 Freely you have received, freely give. Jesus was giving them great power, to heal the sick and raise the dead. If they sold these gifts for money, they could have made quite a fortune. But that would have obscured the message of grace Christ sent them to preach. So he forbade them to charge money for their ministry. Yet they were permitted to accept support to meet their basic needs, for a workman is worthy of such support (v. 10).

10:9, 10 See note on Luke 9:3. The restrictions on what they were to carry were unique for this mission. See Luke 22:36 where, on a later mission, Christ gave completely different instructions. The point here was to teach them to trust the Lord to supply their needs through the generosity of the people to whom they ministered, and to teach those who received the blessing of their ministry to support the servants of Christ. Cf. 1 Tim. 5:18.

10:13 peace. This is equivalent to the Heb. “shalom” and refers to prosperity, well being, or blessing.

10:14 hear your words. The priority was to preach that the King had come and His kingdom was near. The message was the main thing. The signs and wonders were to authenticate it. shake off the dust from your feet. It was common for Jews to shake the dust off their feet—as an expression of disdain—when returning from Gentile regions. Paul and Barnabas also did this when expelled from Antioch (Acts 13:51). This was a visible protest, signifying that they regarded the place as no better than a pagan land.

10:15 Sodom and Gomorrah. Those cities and the entire surrounding region were judged without warning, and with the utmost severity. See notes on Gen. 19:1–29.

10:16 wolves. Used to describe false prophets who persecute the true ones and seek to destroy the Church (cf. 7:15; Luke 10:3; Acts 20:29). See note on Luke 10:3.

10:17 deliver you up. This is a technical word, in this context, used for handing over a prisoner for punishment. Persecution of believers has often been the official policy of governments. Such persecutions give opportunity for testifying to the truth of the gospel. Cf. John 16:1–4; 2 Tim. 4:16.

10:19 do not worry. See note on Luke 12:11.

10:21–23 These verses clearly have an eschatological significance that goes beyond the disciples’ immediate mission. The persecutions He describes seem to belong to the tribulation period that precedes Christ’s second coming, alluded to in v. 23.

10:22 he who endures…end. See note on 24:13.

10:24 not above. If the Teacher (Christ) suffers, so will His pupils. If they attack the Master (Christ) with blasphemies, so will they curse the servants. This was the promise of persecution. Cf. John 15:20.

10:25 Beelzebub. The Philistine deity associated with satanic idolatry. The name came to be used for Satan, the prince of demons (see notes on 2 Kin. 1:2; Luke 11:15).

10:28 fear Him. God is the one who destroys in hell. Cf. Luke 12:5. Persecutors can only harm the body.

10:29 apart from your Father’s will. Not merely “without His knowledge”; Jesus was teaching that God providentially controls the timing and circumstances of such insignificant events as the death of a sparrow. Even the number of hairs on our heads is controlled by His sovereign will (v. 30). In other words, divine providence governs even the smallest details and even the most mundane matters. These are very powerful affirmations of the sovereignty of God.

10:32 confesses Me. The person who acknowledges Christ as Lord in life or in death, if necessary, is the one whom the Lord will acknowledge before God as His own. See notes on 13:20; 2 Tim. 2:10–13.

10:33 See note on Luke 12:9.

Matt. 10:33

The Parables of Jesus

Parable: 1. Lamp Under a Basket

Matthew: 5:14-16

Mark: 4:21, 22

Luke: 8:16, 17; 11:33-36

Parable: 2. A Wise Man Builds on Rock and a Foolish Man Builds on Sand

Matthew: 7:24-27

Luke: 6:47-49

Parable: 3. Unshrunk (New) Cloth on an Old Garment

Matthew: 9:16

Mark: 2:21

Luke: 5:36

Parable: 4. New Wine in Old Wineskins

Matthew: 9:17

Mark: 2:22

Luke: 5:37, 38

Parable: 5. The Sower

Matthew: 13:3-23

Mark: 4:2-20

Luke: 8:4-15

Parable: 6. The Tares (Weeds)

Matthew: 13:24-30

Parable: 7. The Mustard Seed

Matthew: 13:31, 32

Mark: 4:30-32

Luke: 13:18, 19

Parable: 8. The Leaven

Matthew: 13:33

Luke: 13:20, 21

Parable: 9. The Hidden Treasure

Matthew: 13:44

Parable: 10. The Pearl of Great Price

Matthew: 13:45, 46

Parable: 11. The Dragnet

Matthew: 13:47-50

Parable: 12. The Lost Sheep

Matthew: 18:12-14

Luke: 15:3-7

Parable: 13. The Unforgiving Servant

Matthew: 18:23-35

Parable: 14. The Workers in the Vineyard

Matthew: 20:1-16

Parable: 15. The Two Sons

Matthew: 21:28-32

Parable: 16. The Wicked Vinedressers

Matthew: 21:33-45

Mark: 12:1-12

Luke: 20:9-19

Parable: 17. The Wedding Feast

Matthew: 22:2-14

Parable: 18. The Fig Tree

Matthew: 24:32-44

Mark: 13:28-32

Luke: 21:29-33

Parable: 19. The Wise and Foolish Virgins

Matthew: 25:1-13

Parable: 20. The Talents

Matthew: 25:14-30

Parable: 21. The Growing Seed

Mark: 4:26-29

Parable: 22. The Absent Householder

Mark: 13:33-37

Parable: 23. The Creditor and Two Debtors

Luke: 7:41-43

Parable: 24. The Good Samaritan

Luke: 10:30-37

Parable: 25. A Friend in Need

Luke: 11:5-13

Parable: 26. The Rich Fool

Luke: 12:16-21

Parable: 27. The Watchful Servants

Luke: 12:35-40

Parable: 28. The Faithful Servant and the Evil Servant

Luke: 12:42-48

Parable: 29. The Barren Fig Tree

Luke: 13:6-9

Parable: 30. The Great Supper

Luke: 14:16-24

Parable: 31. Building a Tower and a King Making War

Luke: 14:25-35

Parable: 32. The Lost Coin

Luke: 15:8-10

Parable: 33. The Lost Son

Luke: 15:11-32

Parable: 34. The Unjust Steward

Luke: 16:1-13

Parable: 35. The Rich Man and Lazarus

Luke: 16:19-31

Parable: 36. Unprofitable Servants

Luke: 17:7-10

Parable: 37. The Persistent Widow

Luke: 18:1-8

Parable: 38. The Pharisee and the Tax Collector

Luke: 18:9-14

Parable: 39. The Minas (Pounds)

Luke: 19:11-27

10:34 not…peace but a sword. Though the ultimate end of the gospel is peace with God (John 14:27; Rom. 8:6), the immediate result of the gospel is frequently conflict. Conversion to Christ can result in strained family relationships (vv. 35, 36), persecution, and even martyrdom. Following Christ presupposes a willingness to endure such hardships (vv. 32, 33, 37–39). Though He is called “Prince of Peace” (Is. 9:6), Christ will have no one deluded into thinking that He calls believers to a life devoid of all conflict.

10:35, 36 Quoted from Mic. 7:6.

10:38 take his cross. Here is Jesus’ first mention of the word “cross” to His disciples (see note on 16:21). To them it would have evoked a picture of a violent, degrading death (see note on 27:31). He was demanding total commitment from them—even unto physical death—and making this call to full surrender a part of the message they were to proclaim to others. This same call to life-or-death devotion to Christ is repeated in 16:24; Mark 8:34; Luke 9:23; 14:27. For those who come to Christ with self-renouncing faith, there will be true and eternal life (v. 39).

10:40 He who receives you receives Me. Christ lives in His people. They also come in His name as His ambassadors (2 Cor. 5:20). Therefore, how they are treated is how He is treated (cf. 18:5; 25:45; Luke 9:48).

10:41 in the name of a prophet…in the name of a righteous man. This expands on the principle of v. 40. To welcome Christ’s emissaries is tantamount to welcoming Him (cf. 25:40).

10:42 little ones. Believers. See notes on 18:3–10; 25:40.

Matthew 11

11:1 in their cities. I.e., in Galilee. Meanwhile, the disciples were also ministering in the Jewish towns in and around Galilee (10:5, 6).

11:3 Are You the Coming One, or do we look for another? John the Baptist had introduced Christ as One who would bring a fierce judgment and “burn up the chaff with unquenchable fire” (3:12). He was understandably confused by the turn of events: he was imprisoned, and Christ was carrying on a ministry of healing, not judgment, in Galilee, far from Jerusalem, the city of the King—and not finding a completely warm reception there (cf. 8:34). John wondered if he had misunderstood Jesus’ agenda. It would be wrong to interpret this as a wavering of his faith (v. 7).

11:4 tell John. He sent John’s disciples back as eyewitnesses of many miracles. Evidently He performed these miracles in their presence just so that they could report back to John that they had personally seen proof that He was indeed the Messiah (cf. Is. 29:18, 19; 35:5–10). Note, however, that he offered no further explanation to John, knowing exactly how strong John’s faith was (cf. 1 Cor. 10:13).

11:10 Quoted from Mal. 3:1.

11:11 least…is greater than he. John was greater than the OT prophets because he actually saw with his eyes and personally participated in the fulfillment of what they only prophesied (vv. 10, 13; cf. 1 Pet. 1:10, 11). But all believers after the cross are greater still, because they participate in the full understanding and experience of something John merely foresaw in shadowy form—the actual atoning work of Christ.

11:12 the kingdom of heaven suffers violence. From the time he began his preaching ministry, John the Baptist evoked a strong reaction. Having been imprisoned already, John ultimately fell victim to Herod’s savagery. But the kingdom can never be subdued or opposed by human violence. Notice that where Matthew says, “the violent take it by force,” Luke has, “everyone is pressing into it” (Luke 16:16). So the sense of this verse may be rendered this way: “The kingdom presses ahead relentlessly, and only the relentless press their way into it.” Thus again Christ is magnifying the difficulty of entering the kingdom (see notes on 7:13, 14).

11:14 he is Elijah. I.e., he is the fulfillment of Mal. 4:5, 6 (see 17:12, 13). The Jews were aware that Elijah had not died (cf. 2 Kin. 2:11). This does not suggest that John was Elijah returned. In fact, John himself denied that he was Elijah (John 1:21); yet he came in the spirit and power of Elijah (Luke 1:17). If they had believed, John would have been the fulfillment of the Elijah prophecies. See notes on Mark 9:13; Rev. 11:5, 6.

11:16 like children. See note on Luke 7:32.

11:19 eating and drinking. See note on Luke 7:34.

11:21 Woe to you, Chorazin!…Bethsaida! Both were cities very close to Capernaum, near the northern shore of the Sea of Galilee. Tyre…Sidon. Phoenician cities on the shore of the Mediterranean. The prophecy about the destruction of Tyre and Sidon in Ezek. 26–28 was fulfilled in precise detail.

11:22, 24 more tolerable. This indicates that there will be degrees of punishment in hell for the ungodly (see notes on 10:15; Mark 6:11; Luke 12:47, 48; Heb. 10:29).

11:23 Capernaum…exalted…brought down. Capernaum, chosen by Jesus to be His headquarters, faced an even greater condemnation. Curiously, there is no record that the people of that city ever mocked or ridiculed Jesus, ran Him out of town, or threatened His life. Yet the sin of that city—indifference to Christ—was worse than Sodom’s gross wickedness (cf. 10:15).

11:25 wise and prudent…babes. There is sarcasm in these words as the Jewish leaders are ironically identified as wise and prudent and the followers of Christ as the infants (cf. 18:3–10)—yet God has revealed to those followers the truth of the Messiah and His gospel. Cf. 13:10–17.

11:26 it seemed good in Your sight. Cf. Luke 10:21, 22. This is a powerful affirmation of the sovereignty of God over all the affairs of men; and in the verse that follows, Christ claimed that the task of executing the divine will had been committed to Him—a claim that would be utterly blasphemous if Jesus were anything less than sovereign God Himself.

11:28–30 Come to Me, all you who labor and are heavy laden. There is an echo of the first beatitude (5:3) in this passage. Note that this is an open invitation to all who hear—but phrased in such a way that the only ones who will respond to the invitation are those who are burdened by their own spiritual bankruptcy and the weight of trying to save themselves by keeping the law. The stubbornness of humanity’s sinful rebellion is such that without a sovereignly-bestowed spiritual awakening, all sinners refuse to acknowledge the depth of their spiritual poverty. That is why, as Jesus says in v. 27, our salvation is the sovereign work of God. But the truth of divine election in v. 27 is not incompatible with the free offer to all in vv. 28–30.

11:29 you will find rest. I.e., from the endless, fruitless effort to save oneself by the works of the law (cf. Heb. 4:1–3, 6, 9–11). This speaks of a permanent respite in the grace of God which is apart from works (v. 30).

Matthew 12

12:2 not lawful to do on the Sabbath. Actually, no law prohibited the plucking of grain in order to eat on the Sabbath. Gleaning handfuls of grain from a neighbor’s field to satisfy one’s immediate hunger was explicitly permitted (Deut. 23:25). What was prohibited was labor for the sake of profit. Thus a farmer could not harvest for profit on the Sabbath, but an individual could glean enough grain to eat.

12:3 He said. Jesus’ answer in vv. 3–8 points out that the Sabbath laws do not restrict deeds of necessity (vv. 3, 4); service to God (vv. 5, 6); or acts of mercy (vv. 7, 8). He reaffirmed that the Sabbath was made for man’s benefit and God’s glory. It was never intended to be a yoke of bondage to the people of God (Mark 2:27). See note on Luke 6:9.

12:4 the showbread. The consecrated bread of the Presence, 12 loaves baked fresh each Sabbath, which was usually eaten by the priests only (Lev. 24:5–9). God was not offended by David’s act, done to satisfy a legitimate need when his men were weak with hunger (1 Sam. 21:4–6). See notes on Mark 2:26; Luke 6:3.

12:5 profane the Sabbath, and are blameless. I.e., the priests have to do their work on the Sabbath, proving that some aspects of the Sabbath restrictions are not inviolable moral absolutes, but rather precepts pertaining to the ceremonial features of the law.

12:6 greater than the temple. This was a straightforward claim of deity. The Lord Jesus was God incarnate—God dwelling in human flesh—far superior to a building which God merely visited.

12:7 mercy and not sacrifice. Quoted from Hos. 6:6. See note on 9:13.

12:8 the Son of Man is Lord even of the Sabbath. Christ has the prerogative to rule over not only their man-made sabbatarian rules, but also over the Sabbath itself—which was designed for worshiping God. Again, this was an inescapable claim of deity—and as such it prompted the Pharisees’ violent outrage (v. 14).

12:10 Is it lawful to heal on the Sabbath? Jewish tradition prohibited the practice of medicine on the Sabbath, except in life-threatening situations. But no actual law in the OT forbade the giving of medicine, healing, or any other acts of mercy on the Sabbath. It is always lawful to do good.

12:15 healed them all. See note on 9:35. In all of OT history there was never a time or a person who exhibited such extensive healing power. Physical healings were very rare in the OT. Christ chose to display His deity by healing, raising the dead, and liberating people from demons. That not only showed the Messiah’s power over the physical and spiritual realms, but also demonstrated the compassion of God toward those affected by sin. See note on John 11:35.

12:16 warned them not to make Him known. See note on 8:4. Here Christ seems concerned about the potential zealotry of those who would try to press Him into the conquering-hero mold that the rabbinical experts had made out of messianic prophecy (see note on v. 18).

12:18 Behold! My Servant. Verses 18–21 are quoted from Is. 42:1–4, to demonstrate that (contrary to the typical first-century rabbinical expectations) the Messiah would not arrive with political agendas, military campaigns, and great fanfare, but with gentleness and meekness—declaring righteousness even “to the Gentiles.”

12:19 not quarrel nor cry out. The Messiah would not try to stir up a revolution or force His way into power.

12:20 bruised reed…smoking flax. The reed was used by shepherds to fashion a small musical instrument. Once cracked or worn, it was useless. A smoldering wick was also useless for giving light. These represent people who are deemed useless by the world. Christ’s work was to restore and rekindle such people, not to “break” them or “quench” them. This speaks of His tender compassion toward the lowliest of the lost. He came not to gather the strong for a revolution, but to show mercy to the weak. Cf. 1 Cor. 1:26–29.

12:23 Son of David. See note on 1:1.

12:24 Beelzebub. See note on 10:25. After all the displays of Jesus’ deity, the Pharisees declared that He was from Satan—exactly opposite the truth, and they knew it (see note on v. 31; cf. 9:34; Mark 3:22; Luke 11:15).

12:28 kingdom of God has come. That was precisely true. The King was in their midst, displaying His sovereign power. He showed it by demonstrating His ability to bind Satan and his demons (v. 29).

12:31 the blasphemy against the Spirit. The sin He was confronting was the Pharisees’ deliberate rejection of that which they knew to be of God (cf. John 11:48; Acts 4:16). They could not deny the reality of what the Holy Spirit had done through Him, so they attributed to Satan a work that they knew was of God (v. 24; Mark 3:22).

12:32 it will be forgiven him. Someone never exposed to Christ’s divine power and presence might reject Him in ignorance and be forgiven—assuming the unbelief gives way to genuine repentance. Even a Pharisee such as Saul of Tarsus could be forgiven for speaking “against the Son of Man” or persecuting His followers—because his unbelief stemmed from ignorance (1 Tim. 1:13). But those who know His claims are true and reject Him anyway sin “against the Holy Spirit”—because it is the Holy Spirit who testifies of Christ and makes His truth known to us (John 15:26; 16:14, 15). No forgiveness was possible for these Pharisees who witnessed His miracles firsthand, knew the truth of His claims, and still blasphemed the Holy Spirit—because they had already rejected the fullest possible revelation. See notes on Heb. 6:4–6; 10:29.

12:36 every idle word. The most seemingly insignificant sin—even a slip of the tongue—carries the full potential of all hell’s evil (cf. James 3:6). No infraction against God’s holiness is therefore a trifling thing, and each person will ultimately give account of every such indiscretion. There is no truer indication of a bad tree than the bad fruit of speech (vv. 33, 35). The poisonous snakes were known by their poisonous mouths revealing evil hearts (v. 34; cf. Luke 6:45). Every person is judged by his words, because they reveal the state of his heart.

12:38 we want to see a sign from You. They were hoping for a sign of astronomical proportions (Luke 11:16). Instead, he gives them a “sign” from Scripture. See notes on 16:1; 21:21.

12:39 An evil and adulterous generation. This speaks of spiritual adultery—unfaithfulness to God (cf. Jer. 5:7, 8).

12:40 three days and three nights. Quoted from Jon. 1:17. This sort of expression was a common way of underscoring the prophetic significance of a period of time. An expression like “forty days and forty nights” (see note on 4:2) may in some cases simply refer to a period of time longer than a month. “Three days and three nights” was an emphatic way of saying “three days,” and by Jewish reckoning this would be an apt way of expressing a period of time that includes parts of 3 days. Thus, if Christ was crucified on a Friday, and His resurrection occurred on the first day of the week, by Hebrew reckoning this would qualify as 3 days and 3 nights. All sorts of elaborate schemes have been devised to suggest that Christ might have died on a Wednesday or Thursday, just to accommodate the extreme literal meaning of these words. But the original meaning would not have required that sort of wooden interpretation. See note on Luke 13:32.

12:41 men of Nineveh…repented. See Jon. 3:5–10. The revival in Nineveh under Jonah’s preaching was one of the most extraordinary spiritual revivals the world has ever seen. Some have suggested that the repentance of the Ninevites stopped short of saving faith, because the city reverted within one generation to its old pagan ways (cf. Nah. 3:7, 8). From Jesus’ words here, however, it is clear that the revival under Jonah represented authentic saving conversions. Only eternity will reveal how many souls from that one generation were swept into the kingdom as a result of the revival.

12:42 queen of the South. See 1 Kin. 10:1–13. The queen of Sheba came to see Solomon’s glory (see note on 6:29) and in the process encountered the glory of Solomon’s God (1 Kin. 10:9).

12:45 the last state of that man is worse than the first. The problem is that the evil spirit found the house “empty” (v. 44). This is the description of someone who attempts moral reform without ever being indwelt by the Holy Spirit. Reform apart from regeneration is never effective and eventually reverts back to pre-reform behavior.

12:46 brothers. These are actual siblings (half-brothers) of Jesus. Matthew explicitly connects them with Mary, indicating that they were not cousins or Joseph’s sons from a previous marriage, as some of the church fathers imagined. They are mentioned in all the gospels (Mark 3:31; Luke 8:19–21; John 7:3–5). Matthew and Mark give the names of 4 of Jesus’ brothers, and mention that He had sisters as well (13:55; Mark 6:3).

12:48, 49 He was not repudiating His earthly family (cf. John 19:26, 27). Rather, He was emphasizing the supremacy and eternality of spiritual relationships (cf. 10:37). After all, even His own family needed Him as Savior (cf. John 7:5).

12:50 does the will of My Father. This is not salvation by works. Doing the will of God is the evidence of salvation by grace. See notes on 7:21–27.

Matthew 13

13:1–52 This is the third of 5 discourses featured in Matthew (see Introduction: Historical and Theological Themes).

13:3 parables. Parables were a common form of teaching in Judaism. The Gr. term for “parable” appears 45 times in the LXX. A parable is a long analogy, often cast in the form of a story. Before this point in His ministry, Jesus had employed many graphic analogies (cf. 5:13–16), but their meaning was fairly clear in the context of His teaching. Parables required more explanation (cf. v. 36) and Jesus employed them to obscure the truth from unbelievers while making it clearer to His disciples (vv. 11, 12). For the remainder of His Galilean ministry, He did not speak to the multitudes except in parables (v. 34). Jesus’ veiling the truth from unbelievers this way was both an act of judgment and an act of mercy. It was “judgment” because it kept them in the darkness that they loved (cf. John 3:19), but it was “mercy” because they had already rejected the light, so any exposure to more truth would only increase their condemnation. See note on v. 13.

13:4 wayside. The fields were bordered by paths beaten hard by foot traffic and baking sun.

13:5 stony places. Very shallow soil atop a layer of bedrock. From the top it looks fertile, but there is no depth to sustain a root system or reach water (v. 21).

13:7 thorns. Weeds, the roots of which were still in the ground after plowing had been done.

13:11 it has been given to you. Here Jesus clearly affirms that the ability to comprehend spiritual truth is a gracious gift of God, sovereignly bestowed on the elect (v. 11). The reprobate ones, on the other hand, are passed over. They reap the natural consequence of their own unbelief and rebellion—spiritual blindness (v. 13). the mysteries of the kingdom of heaven. “Mysteries” are those truths which have been hidden from all ages in the past and revealed in the NT. See notes on 1 Cor. 2:7; 4:1; Eph. 3:4, 5. Many specific doctrines of the NT are identified as “mysteries” (e.g., Rom. 11:25; 1 Cor. 15:51; Eph. 5:32; 6:19; Col. 1:26, 27; 2 Thess. 2:7; 1 Tim. 3:9, 16).

13:13 because seeing they do not see. Here Matthew seems to suggest that their own unbelief is the cause of their spiritual blindness. Luke 8:10, however, emphasizes God’s initiative in obscuring the truth from these unbelievers (“to the rest it is given in parables, [so] that ‘Seeing they may not see, And hearing they may not understand’”—cf. Is. 6:9). Both things are true, of course. Yet we are not to think that God blinds them because He somehow delights in their destruction (cf. Ezek. 33:11; see note on 23:37). This judicial blinding may be viewed as an act of mercy, lest their condemnation be increased (see note on v. 3).

13:14, 15 Quoted from Is. 6:9, 10 (see notes there).

13:17 many…desired to see. Cf. John 8:56; 1 Pet. 1:9–12.

13:19 word of the kingdom. The message of how to enter God’s kingdom, the sphere of salvation, i.e., the gospel (cf. “word of reconciliation” in 2 Cor. 5:19). wicked one. Satan. Cf. 1 John 5:19. The gospel never penetrates these souls, so it disappears from the surface of their understanding—seen as the enemy snatching it away.

13:20 stony places. Some people make an emotional, superficial commitment to salvation in Christ, but it is not real. They remain interested only until there is a sacrificial price to pay, and then abandon Christ. See note on 1 John 2:19.

13:22 who received seed among the thorns. These make superficial commitments without a true repentance. They can’t break with the love of money and the world (James 4:4; 1 John 2:15–17; see notes on 19:16–21).

13:23 the good ground. As there were 3 soils with no fruit, thus no salvation, there are 3 kinds of good soil with fruit. Not all believers are equally fruitful, but all are fruitful (cf. 7:16; John 15:8).

13:25 tares. Probably darnel, a type of weed that can hardly be distinguished from wheat until the head matures. In an agricultural setting, sowing darnel in someone else’s wheat field was a way for enemies to destroy someone’s livelihood catastrophically. It pictures Satan’s efforts to deceive the church by mingling his children with God’s, in some cases making it impossible for believers to discern the true from the false. The parable is explained in vv. 36–43.

13:32 a tree, so that the birds of the air come and nest in its branches. Palestinian mustard plants are large shrubs, sometimes up to 15 ft. high—certainly large enough for birds to lodge in. This is undoubtedly a reference to several OT passages, including Ezek. 17:23; 31:6; Dan. 4:21—passages which prophesied the inclusion of Gentiles in the kingdom.

13:33 The kingdom of heaven is like leaven. Here the kingdom is pictured as yeast, multiplying quietly and permeating all that it contacts. The lesson is the same as the parable of the mustard seed. Some interpreters suggest that since leaven is nearly always a symbol of evil in Scripture (see note on Mark 8:15) it must carry that connotation here as well. They make the leaven some evil influence inside the kingdom. But that twists Jesus actual words and violates the context, in which Jesus is repeatedly describing that kingdom itself as the pervading influence.

13:34 without a parable He did not speak to them. For the rest of His Galilean ministry all Jesus’ public teaching consisted only of parables.

13:35 spoken by the prophet. The “prophet” in this case was the psalmist. See Ps. 78:2.

13:37 He who sows. The true sower of salvation seed is the Lord Himself. He alone can give the power in the heart to transform. He is the One who saves sinners, even through the preaching and witnessing of believers (Rom. 10:14).

13:43 shine forth as the sun. Cf. Dan. 12:3. Believers already shine in that they possess the Spirit of Christ and the glorious message of the gospel (5:16; 2 Cor. 4:3–7). We will shine even more in the glory of Christ’s kingdom and eternal heaven (Rom. 8:16–23; Phil. 3:20, 21; Rev. 19:7–9).

13:44–46 These two parables have identical meanings. Both picture salvation as something hidden from most people (see note on v. 11), but so valuable that people who have it revealed to them are willing to give up all they have to possess it.

13:47 dragnet. Some fishing was done with a large weighted net dragged along the bottom of the lake. When pulled in, it contained an assortment that had to be separated. In a similar way the visible kingdom, the sphere of those who claim to be believers, is full of both good and bad and will be sorted in the judgment.

13:49 angels. They serve God in judgment (cf. v. 41; 2 Thess. 1:7–10).

13:52 brings out of his treasure things new and old. The disciples were not to spurn the old for the sake of the new. Rather the new insights they gleaned from Jesus’ parables were to be understood in light of the old truths, and vice versa.

13:54 His own country. I.e., Nazareth.

13:55 His brothers. See note on 12:46. The fact that Joseph does not actually appear in any of these accounts suggests that he was no longer living.

13:57 A prophet…in his own country. This is an ancient proverb paralleling the modern saying, “familiarity breeds contempt.” They knew Jesus too well as a boy and a young man from their own town—and they concluded that He was nothing special. Verse 58 gives the sad result (cf. Mark 6:4).

13:58 He did not do many mighty works there. See note on Mark 6:5.

Matthew 14

14:1–12 The record of the murder of John the Baptist is also in Mark 6:14–29; cf. Luke 9:7–9.

14:1 Herod. See note on 2:22. This was Herod Antipas, ruler of Galilee. tetrarch. One of 4 rulers of a divided region. After the death of Herod the Great, Palestine had been divided among his sons. Elsewhere, Matthew refers to Herod as “King” (v. 9), because that was the title by which he was known among the Galileans.

14:3 Herodias, his brother Philip’s wife. Herodias was the daughter of Aristobulus, another son of Herod the Great; so when she married Philip, she was marrying her own father’s brother. What precipitated the arrest of John the Baptist was that Herod Antipas (another of Herodias’ uncles) talked Herodias into leaving her husband (his brother) in order to marry him (Mark 6:17)—thus compounding the incest, as well as violating Lev. 18:16. John was outraged that a ruler in Israel would commit such a sin openly, so he rebuked Herod severely (v. 4). For this, he was imprisoned and later killed (Mark 6:14–29).

14:6 the daughter of Herodias. Salome, daughter of Herodias and Philip. According to Josephus, the Jewish historian, she married yet another son (her own father’s brother and her mother’s uncle) of Herod the Great, thus further tangling the web of incest in that family.

14:8 prompted by her mother. See note on v. 6.

14:9 because of the oaths. A promise made with a certain oath was considered sacred and inviolable (see note on 5:34)—especially when made by a ruling monarch. Herod was widely known for his duplicity, so it was not honesty that he was concerned about, but rather the appearance of things. He did not want to be embarrassed in front of his dinner guests.

14:12 buried it. In a cave (Mark 6:29).

14:13 multitudes…followed Him on foot. They traveled great distances over land to reach the secluded spot where He had come by boat.

14:14 moved with compassion. See note on 9:36.

14:16 give them something to eat. Jesus knew they did not have enough food to feed the crowd. He wanted the disciples to state it plainly so the record would be clear that a miracle by His power occurred (vv. 17, 18). See 16:9, 10.

14:24 tossed by the waves. See notes on 8:24, 27.

14:25 fourth watch. 3:00—6:00 a.m.

14:33 You are the Son of God. Cf. 27:43, 54.

14:34 Gennesaret. A town on the NW shore of the Sea of Galilee.

14:36 the hem of His garment. See note on 9:20.

Matthew 15

15:2 tradition of the elders. This was a body of extrabiblical law that had existed only in oral form and only since the time of the Babylonian captivity. Later it was committed to writing in the Mishna near the end of the second century. The law of Moses contained no commandment about washing one’s hands before eating—except for priests who were required to wash before eating holy offerings (Lev. 22:6, 7).

15:3 transgress. The nature of this sin is identified in vv. 4–6 as dishonoring one’s parents in a cleverly devised way. The commandments of God were clear (quoted from Ex. 20:12; 21:17; Deut. 5:16); but to circumvent them, some people claimed they could not financially assist their parents because they had dedicated a certain sum of money to God, who was greater than their parents. The rabbis had approved this exception to the commandments of Moses and thus in effect nullified God’s law (v. 6).

15:6 you have made the commandment of God of no effect by your tradition. See note on Mark 7:13.

15:8, 9 Quoted from Is. 29:13.

15:11 what comes out of the mouth, this defiles a man. People might defile themselves ceremonially (under the Old Covenant) by eating something unclean, but they would defile themselves morally by saying something sinful (cf. James 3:6). Here Jesus clearly distinguished between the law’s ceremonial requirements and its inviolable moral standard. Ceremonial defilement could be dealt with through ceremonial means. But moral defilement corrupts a person’s soul.

15:14 Let them alone. This severe judgment is a form of God’s wrath. It signifies abandonment by God and is described as “giving them over” in Rom. 1:18–32 (see notes there). Cf. Hos. 4:17.

15:15 this parable. I.e., v. 11. The “parable” is not at all hard to understand, but it was hard for even the disciples to accept. Years later, Peter still found it hard to accept that all foods are clean (Acts 10:14).

15:22 Son of David. See note on 1:1.

15:24 lost sheep of the house of Israel. See note on 10:6.

15:26 the children’s bread. The lost sheep of the house of Israel must be fed before the “little dogs” (see note on 10:5). Christ employed a word here that speaks of a family pet. His words with this woman are not to be understood as harsh or unfeeling. In fact, He was tenderly drawing from her an expression of her faith in v. 27.

15:29 skirted the Sea of Galilee. He actually traveled N from Tyre to Sidon and then cut a wide path around the eastern shore of Galilee to Decapolis (Mark 7:31), a primarily Gentile region. He may have taken this route to avoid the territory ruled by Herod Antipas (cf. 14:1, 2). The events that follow must have occurred in Decapolis (see note on 4:25).

15:33 Where could we get enough bread. No wonder our Lord called them men of little faith (8:26; 14:31; 16:8; 17:20), when they asked a question like that in the light of the recent feeding of the 5,000 (14:13–21).

15:34 See note on 14:16. Again the Lord had them confess for the record how little food they had in comparison to the size of the crowd. This made clear that the feeding was miraculous evidence of His deity.

15:38 four thousand. Christ ended His ministry in Galilee with the feeding of the 5,000 (14:13–21). Here, He ended His ministry in the Gentile regions by feeding the 4,000. He later would end His Jerusalem ministry with a meal in the upper room with His disciples.

Matthew 16

16:1 a sign from heaven. See note on 12:38. This time Jesus rebuked them for being so concerned with heavenly signs that they could not even interpret the signs of the times all around them. Then He referred them to the same sign He gave them before, the sign of the prophet Jonah (v. 4; cf. 12:39).

16:2, 3 As primitive as their method of predicting the weather was, their ability to discern spiritual matters was worse. They had the long-promised and long-awaited Messiah in their midst and refused to acknowledge Him.

16:6 the leaven of the Pharisees and the Sadducees. When Jesus warned of this dangerous influence, the disciples thought He was talking about bread. Again, He reminded them of the fact that the Lord provided plenty of bread, so they didn’t need the bread the Pharisees were offering. How soon they forgot the miracles. See note on 13:33.

16:12 the doctrine of the Pharisees and Sadducees. Here the leaven of the Pharisees is their “doctrine.” In Luke 12:1 it is their “hypocrisy.” The two things are inextricably linked. The most sinister influence of the Jewish leaders was a pragmatic doctrine that made room for hypocrisy. They were too concerned with externals and ceremonies and the way things appeared, and not concerned enough with matters of the heart. Jesus rebuked them for their hypocrisy again and again. See note on 23:25.

16:13 Caesarea Philippi. A district about 25 mi. N of Galilee, at the base of Mt. Hermon. This was different from the city of Caesarea built by Herod the Great on the Mediterranean coast.

16:16 the living God. An OT name for Jehovah (e.g., Deut. 5:26; Josh. 3:10; 1 Sam. 17:26, 36; 2 Kin. 19:4, 16; Pss. 42:2; 84:2; Dan. 6:26; Hos. 1:10) as contrasted with the dead, dumb idols (Jer. 10:8; 18:15; 1 Cor. 12:2).

16:17 flesh and blood has not revealed this to you. Christ’s messianic claims had always been subtle allusions to OT prophecies, combined with miraculous works that substantiated those claims. Never before had He explicitly taught Peter and the apostles the fullness of His identity. God the Father had opened Peter’s eyes to the full significance of those claims, and revealed to him who Jesus really was. In other words, God had opened Peter’s heart to this deeper knowledge of Christ by faith. Peter was not merely expressing an academic opinion about the identity of Christ; this was a confession of Peter’s personal faith, made possible by a divinely-regenerated heart.

16:18 on this rock. The word for “Peter,” Petros, means a small stone (John 1:42). Jesus used a play on words here with petra which means a foundation boulder (cf. 7:24, 25). Since the NT makes it abundantly clear that Christ is both the foundation (Acts 4:11, 12; 1 Cor. 3:11) and the head (Eph. 5:23) of the church, it is a mistake to think that here He is giving either of those roles to Peter. There is a sense in which the apostles played a foundational role in the building of the church (Eph. 2:20), but the role of primacy is reserved for Christ alone, not assigned to Peter. So Jesus’ words here are best interpreted as a simple play on words in that a boulder-like truth came from the mouth of one who was called a small stone. Peter himself explains the imagery in his first epistle: the church is built of “living stones” (1 Pet. 2:5) who, like Peter, confess that Jesus is the Christ, the Son of the living God. And Christ Himself is the “chief cornerstone” (1 Pet. 2:6, 7). church. Matthew is the only gospel where this term is found (see also 18:17). Christ called it “My church,” emphasizing that He alone is its Architect, Builder, Owner, and Lord. The Gr. word for church means “called out ones.” While God had since the beginning of redemptive history been gathering the redeemed by grace, the unique church He promised to build began at Pentecost with the coming of the Holy Spirit, by whom the Lord baptized believers into His body—which is the church (see notes on Acts 2:1–4; 1 Cor. 12:12, 13). the gates of Hades. Hades is the place of punishment for the spirits of dead unbelievers. The point of entry for such is death. This, then, is a Jewish phrase referring to death. Even death, the ultimate weapon of Satan (cf. Heb. 2:14, 15), has no power to stop the church. The blood of martyrs, in fact, has sped the growth of the church in size and spiritual power.

16:19 the keys of the kingdom of heaven. These represent authority, and here Christ gives Peter (and by extension all other believers) authority to declare what was bound or loosed in heaven. This echoed the promise of John 20:23, where Christ gave the disciples authority to forgive or retain the sins of people. All this must be understood in the context of 18:15–17, where Christ laid out specific instructions for dealing with sin in the church (see note on 18:15). The sum of it all means that any duly constituted body of believers, acting in accord with God’s Word, has the authority to declare if someone is forgiven or unforgiven. The church’s authority is not to determine these things, but to declare the judgment of heaven based on the principles of the Word. When they make such judgments on the basis of God’s Word, they can be sure heaven is in accord. In other words, whatever they “bind” or “loose” on earth is already “bound” or “loosed” in heaven. When the church says the unrepentant person is bound in sin, the church is saying what God says about that person. When the church acknowledges that a repentant person has been loosed from that sin, God agrees.

16:20 tell no one. See notes on 8:4; 12:16.

16:21 From that time. This marks the beginning of a new emphasis in Matthew’s account. He turns his attention from Jesus’ public ministry, to His private instructions for the disciples, which took on a new, somber tone. The disciples had confessed their faith in Him as Messiah. From then on, He began to prepare them for His death. See note on 20:19.

16:23 “Get behind Me, Satan!” The harshness of this rebuke contrasts sharply with Christ’s words of commendation in vv. 17–19. Jesus suggested that Peter was being a mouthpiece for Satan. Jesus’ death was part of God’s sovereign plan (Acts 2:23; 4:27, 28). “It pleased the Lord to bruise Him” (Is. 53:10). Christ had come with the express purpose of dying as an atonement for sin (John 12:27). And those who would thwart His mission were doing Satan’s work.

16:24 take up his cross. See note on 10:38.

16:26 exchange. At the judgment when he faces the disastrous hell of remorse and suffering for his lost soul, with what will he buy it back from perdition? Nothing.

16:27 will come…will reward. There is coming a time of rewards in the future for believers (1 Cor. 4:5; 2 Cor. 5:8–10; Rev. 22:12). Here, however, the Lord was concerned with the reward of the ungodly—final and eternal judgment (Rom. 2:5–11; 2 Thess. 1:6–10).

16:28 some standing. In all 3 of the synoptic gospels, this promise is made immediately prior to the Transfiguration (Mark 9:1–8; Luke 9:27–36). Furthermore the word for “kingdom” can be translated “royal splendor.” Therefore, it seems most natural to interpret this promise as a reference to the Transfiguration, which “some” of the disciples—Peter, James, and John, would witness only 6 days later (see note on 17:1).

Matthew 17

17:1 after six days. The precise reference to the amount of time elapsed is unusual for Matthew. It seems he is carefully drawing the connection between Jesus’ promise in 16:28 and the event that immediately follows. Mark agrees on the figure of 6 days (Mark 9:2), but Luke, probably counting the day of Peter’s confession and the day of Christ’s Transfiguration separately at the start and end of this time period, says it was “about eight days” (Luke 9:28). Peter, James, and John. These 3, in the inner circle closest to Christ (see note on 10:2), are often seen alone together with Jesus (26:37; Mark 5:37; 13:3).

17:2 transfigured. Christ underwent a dramatic change in appearance, so the disciples could behold Him in His glory.

17:3 Moses and Elijah. Representing the law and the prophets respectively, both of which had foretold Christ’s death, and that is what Luke says the 3 of them were discussing (Luke 9:31).

17:4 three tabernacles. This is undoubtedly a reference to the booths that were used to celebrate the Feast of Tabernacles, when the Israelites dwelt in booths for 7 days (Lev. 23:34–42). Peter was expressing a wish to stay in that place.

17:5 Hear Him! Peter erred in placing Moses and Elijah on the same level as Christ. Christ was the very one to whom Elijah and Moses had pointed. The voice of the Father (v. 5) interrupted while Peter “was still speaking.” The words were the same as those spoken from heaven at Christ’s baptism (3:17).

17:6 fell on their faces. A common response to the realization that the Holy God of the universe is present. Cf. Is. 6:5; Ezek. 1:28; Rev. 1:17.

17:9 Tell the vision to no one. See notes on 8:4 and 12:16.

17:10 Why…Elijah must come first? Because it was so prophesied by Mal. 4:5, 6. See note on 11:14.

17:12 Elijah has come already. See note on 11:14. The Jewish leaders had failed to recognize John the Baptist (though the disciples did, v. 13). John came in the spirit and power of Elijah—and the Jewish leaders had killed him. The Messiah was “about to suffer” similarly.

17:17 O faithless and perverse generation. Verse 20 indicates that the Lord was referring to the disciples and their weak faith (see note on 15:33).

17:19 “Why could we not cast it out?” When Christ sent the disciples out (10:6–8), He explicitly commissioned them to do these kinds of miracles. Less than a year later, they failed where they had once succeeded. Christ’s explanation for their failure was that their faith was deficient (v. 20). The deficiency did not consist in a lack of confidence; they were surprised that they could not cast out this demon. The problem probably lay in a failure to make God—rather than their own gifts—the object of their confidence (see note on v. 20).

17:20 faith as a mustard seed. True faith, by Christ’s definition, always involves surrender to the will of God. What He was teaching here is nothing like positive-thinking psychology. He was saying that both the source and the object of all genuine faith—even the weak, mustard-seed variety—is God. And “with God nothing will be impossible” (Luke 1:37). See also note on 21:21. nothing will be impossible. Here, Christ assumes the qualifying thought that is explicitly added by 1 John 5:14: what we ask for must be “according to His will.”

17:21 except by prayer and fasting. Again, this suggests that the underlying problem was the disciples’ failure to make God the object of their faith (see notes on vv. 19, 20). But this verse is not found in the best manuscripts.

17:22 about to be betrayed. By Judas Iscariot. See notes on 26:47, 50.

17:24 the temple tax. A half-shekel tax (equivalent to about two days’ wages) collected annually from every male over 20, for the upkeep of the temple (Ex. 30:13, 14; 2 Chr. 24:9). As kings did not tax their own sons, technically, Jesus, as God’s son, was exempt from the tax (v. 26). But to avoid offense, He paid on behalf of Himself and Peter (v. 27). Cf. Rom. 13:1–7; Titus 3:1; 1 Pet. 2:13–17.

Matthew 18

18:1–35 This is the fourth of 5 discourses around which Matthew frames his narrative (see Introduction: Historical and Theological Themes). This section’s theme is the childlikeness of the believer.

18:3 become as little children. This is how Jesus characterized conversion. Like the Beatitudes, it pictures faith as the simple, helpless, trusting dependence of those who have no resources of their own. Like children, they have no achievements and no accomplishments to offer or commend themselves with.

18:5 Whoever receives. See note on 10:41. one little child like this. This speaks not of literal children, but children in the sense described in vv. 3, 4 (those who have humbled themselves like children), i.e., true believers (v. 6). See notes on 10:42; 19:14.

18:6 millstone. A stone used for grinding grain. Lit. “the millstone of an ass”—a stone so large it took a donkey to turn it. Gentiles used this form of execution, and therefore it was particularly repulsive to the Jews.

18:7 Woe to the world. It is expected that those in the world will cause Christians to be offended, stumble and sin, and they will be judged for it. But it should not be that fellow believers lead others into sin, directly or indirectly. One would be better off dead. Cf. Rom. 14:13, 19, 21; 15:2; 1 Cor. 8:13.

18:8, 9 cut it off…pluck it out. See note on 5:29.

18:10 do not despise. I.e., spurn or belittle another believer by treating him or her unkindly or indifferently. their angels. This does not suggest that each believer has a personal guardian angel. Rather, the pronoun is collective and refers to the fact that believers are served by angels in general. These angels are pictured “always” watching the face of God so as to hear His command to them to help a believer when needed. It is extremely serious to treat any fellow believer with contempt since God and the holy angels are so concerned for their well-being.

18:14 perish. The word here can (and does in this context) refer to spiritual devastation rather than utter eternal destruction. This does not suggest that God’s children ever could perish in the ultimate sense (cf. John 10:28).

18:15 The prescription for church discipline in vv. 15–17 must be read in light of the parable of the lost sheep in vv. 12–14. The goal of this process is restoration. If successful, “you have gained your brother.” Step 1 is to “tell him his fault” privately.

18:16 if he will not hear. I.e., if he remains impenitent, follow step 2: “take with you one or two more,” to fulfill the principle of Deut. 19:15.

18:17 tell it to the church. If he still refuses to repent, step 3 requires that the matter be reported to the whole assembly (v. 17)—so that all may lovingly pursue the sinning brother’s reconciliation. But failing that, step 4 means that the offender must be excommunicated, regarded by the church as “a heathen and a tax collector” (see note on 5:46). The idea is not merely to punish the offender, or to shun him completely, but to remove him as a detrimental influence from the fellowship of the church, and henceforth to regard him as an evangelistic prospect rather than as a brother. Ultimately, the sin for which he is excommunicated is a hard-hearted impenitence.

18:18 bind on earth…bound in heaven. See note on 16:19.

18:19 if two of you agree on earth. This promise applies to the issue of discipline discussed in vv. 15–17. The “two of you” spoken of here harks back to the two or three witnesses involved in step two of the discipline process (see note on v. 15).

18:20 two or three. Jewish tradition requires at least 10 men (a minyan) to constitute a synagogue or even hold public prayer. Here, Christ promised to be present in the midst of an even smaller flock—”two or three witnesses” gathered in His name for the purpose of discipline (see note on v. 15).

18:21 Up to seven times. Peter thought he was being magnanimous. The rabbis, citing several verses from Amos (1:3, 6, 9, 11, 13) taught that since God forgave Israel’s enemies only 3 times, it was presumptuous and unnecessary to forgive anyone more than 3 times.

18:22 seventy times seven. Innumerable times. See note on Luke 17:4.

18:23 servants. Due to the large amounts of money involved, it is likely these “servants” would have been provincial governors who owed the king the money from taxation.

18:24 ten thousand talents. This represents an incomprehensible amount of money. The talent was the largest denomination of currency, and “ten thousand” in common parlance signified an infinite number.

18:25 that he be sold. A way to recover some of this loss was for the king to sell the family members into slavery.

18:27 forgave him. Picturing the generous, compassionate forgiveness of God to a pleading sinner who owes Him an unpayable debt. Cf. Col. 2:14.

18:28 a hundred denarii. About 3 months’ wages. This was not a negligible amount by normal standards, but it was a pittance in comparison to what the servant had been forgiven.

18:29 Have patience…I will pay you all. Cf. v. 26. The forgiven man heard the same pleading he had given before his master, but was utterly without compassion (v. 30).

18:31 fellow servants…grieved. A lack of forgiveness is offensive to fellow believers. Most of all it offends God, who chastens His unforgiving children severely (vv. 32–34). See notes on v. 34; cf. 6:15.

18:34 his master was angry. Because He is holy and just, God is always angry at sin, including the sins of His children (cf. Heb. 12:5–11). torturers. Not executioners. This pictures severe discipline, not final condemnation. all that was due to him. The original debt was unpayable and the man was still without resources. So it seems unlikely that the slave was saddled once again with the same debt he had already been forgiven. Rather, what he now owed his master would be exacted in chastening by his master until he was willing to forgive others.

Matthew 19

19:1 the region of Judea beyond the Jordan. Perea was the name of the region just E of the Jordan River. It was not technically part of Judea, but the territory ruled by Herod the Great had included both regions, and it was commonly referred to this way. Christ’s ministry in Perea lasted only a few months. It was from here that He would make His final journey to Jerusalem just prior to the Passion Week (20:17–19).

19:3 Is it lawful. A hotly-debated difference of opinion existed between the Rabbis Shammai and Hillel (both near-contemporaries of Christ). The Shammaites interpreted the law rigidly, and permitted a man to divorce his wife only if she was guilty of sexual immorality. for just any reason. The Hillelites took a wholly pragmatic approach, and permitted a man to divorce his wife indiscriminately.

19:4 Quoted from Gen. 1:27; 5:2. Jesus’ challenge to the Pharisees echoed the question raised by Mal. 2:15: “But did He not make them one…?” (cf. v. 6).

19:5 Quoted from Gen. 2:24 (see note there).

19:7 Why then did Moses command to give a certificate of divorce. The Pharisees misrepresented Deut. 24:1–4. It was not a “command” for divorce, but a limitation on remarriage in the event of a divorce. While recognizing the legitimacy of divorce when a man “has found some uncleanness” (Deut. 24:1) in his wife (sexual sin, by Jesus’ interpretation in v. 9), Moses did not “command” divorce. See note on Deut. 24:1–4.

19:8 Moses…permitted you to divorce. The stress is certainly on the word “permitted.” Thus Jesus clearly sides with the Shammai school of interpretation (see note on v. 3). because of the hardness of your hearts. The phrase underscores the truth that divorce is only a last-resort response to hard-hearted sexual immorality (v. 9).

19:9 sexual immorality. This is a term that encompasses all sorts of sexual sins. Both here and in 5:32, Jesus includes this “exception clause,” clearly permitting the innocent party in such a divorce to remarry without incurring the stigma of one who “commits adultery.” See notes on 5:31, 32.

19:10 it is better not to marry. The disciples correctly understood the binding nature of marriage, and that Jesus was setting a very high standard, permitting divorce only in the most extreme of circumstances.

19:12 let him accept it. Since all cannot handle it (v. 11), Christ is not enjoining celibacy here. Rather, He makes it entirely a matter of personal choice—except for those who are physically unable to marry, either through natural causes or because of the violence of other men. Still others may find there are pragmatic reasons not to marry for the good of the kingdom (see notes on 1 Cor. 7:7–9). But in no way did Christ suggest that celibacy is superior to marriage (cf. Gen. 2:18; 1 Tim. 4:3).

19:14 of such. These children were too young to have exercised personal faith. See Luke 18:15, where Luke refers to them as “infants.” Therefore, it is all the more significant that Christ used them as an illustration of those who make up “the kingdom of heaven” (cf. 18:1–4). Mark 10:16 also says He “blessed them.” God often shows a special mercy to those who because of age or mental deficiency are incapable of either faith or willful unbelief (cf. Jon. 4:11). They are called “innocents” in Jer. 19:4. This does not mean they are free from the inherited guilt and moral corruption of Adam’s sin (see notes on Rom. 5:12–19), but rather that they are not culpable in the same sense as those whose sins are premeditated and deliberate. Jesus’ words here suggest that God’s mercy is graciously extended to infants so that those who die are sovereignly regenerated and granted entrance into the kingdom—not because they are deserving of heaven, but because God in His grace chooses to redeem them. See notes on 2 Sam. 12:23; Mark 10:14.

19:16 Good Teacher. This is not necessarily a recognition of Christ’s deity. The young man simply meant that Christ was righteous and a teacher from God who apparently had eternal life and might know how he could get it.

19:17 Why do you call Me good? No one is good but One. Jesus was not disclaiming His own deity, but rather teaching the young man that all but God are sinners. This young man’s most serious spiritual defect was his reluctance to confess his own utter spiritual bankruptcy. See note on 5:3; cf. Luke 18:11. if you want to enter into life, keep the commandments. This, of course, is law, not gospel. Before showing him the way to life, Jesus wanted to impress on the young man both the high standard required by God and the absolute futility of seeking salvation by his own merit. This should have elicited a response about the impossibility of keeping the law perfectly (like the disciples’ response in v. 25), but instead the young man confidently declared that he qualified for heaven under those terms.

19:18, 19 These are 5 of the 6 commandments that make up the second table of the Ten Commandments—all dealing with human relationships (cf. Ex. 20:12–16; Deut. 5:16–20). See note on 22:40. Christ omitted the tenth commandment, which deals with covetousness, and added Lev. 19:18, the summation of the second half of the Decalogue. Cf. Rom. 13:1–10.

19:20 I have kept. The self-righteous young man would not admit to his own sin. See note on 9:13.

19:21 go, sell what you have and give to the poor. Again, Jesus was not setting forth terms for salvation, but rather exposing the young man’s true heart. His refusal to obey here revealed two things: 1) he was not blameless as far as the law was concerned, because he was guilty of loving himself and his possessions more than his neighbors (cf. v. 19); and 2) he lacked true faith, which involves a willingness to surrender all at Christ’s bidding (16:24). Jesus was not teaching salvation by philanthropy; but He was demanding that this young man give Him first place. The young man failed the test (v. 22). come, follow Me. This was the answer to the young man’s question in v. 16. It was a call to faith. It is likely that the young man never even heard or contemplated it, though, because his own love of his possessions was such a stumbling block that he had already rejected Jesus’ claim to lordship over his life. Thus he walked away in unbelief.

19:24 camel…eye of a needle. I.e., it is impossible. Jesus was underscoring the impossibility of anyone’s being saved by merit. Since wealth was deemed proof of God’s approval, and those who had it could give more alms, it was commonly thought that rich people were the most likely candidates for heaven (see note on Mark 10:25). Jesus destroyed that notion, and along with it, the notion that anyone can merit enough divine favor to gain entrance into heaven. See note on v. 25.

19:25 Who then can be saved? This was the right question to ask; it showed that they got Jesus’ message (see note on v. 17). Salvation is possible only through divine grace (v. 26). See notes on Rom. 3:9–20; Gal. 3:10–13; Phil. 3:4–9.

19:27 we have left all and followed You. Peter points out that they had already done what Christ demanded of the rich young ruler (v. 21). They had embarked on the life of faith with Christ. Note that Jesus did not rebuke Peter for his expectation of reward (cf. Rev. 22:12).

19:28 regeneration. Here the term does not carry its normal theological meaning of personal regeneration (cf. Titus 3:5). Instead, Jesus was speaking of “the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began” (Acts 3:21). This is a reference to the earthly kingdom described in Rev. 20:1–15, when believers will sit with Christ on His throne (Rev. 3:21). judging. Governing. Cf. 1 Cor. 6:2, 3.

19:30 first will be last, and the last first. This statement means that everyone ends up the same, a truth that is explained by the parable that follows (see note on 20:16).

Matthew 20

20:1 hire laborers. This was typical during harvest. Day laborers stood in the market place from dawn, hoping to be hired for the day’s work. The work day began at 6:00 a.m. and went to 6:00 p.m.

20:2 a denarius a day. A fair wage for a full day’s labor (see note on 22:19).

20:3 third hour. 9:00 a.m. They were standing idle because no one had hired them (v. 7).

20:4 whatever is right. So eager to work, these men did not even negotiate a specific wage.

20:6 eleventh hour. I.e., 5:00 p.m. Desperate for work, they had waited nearly “all day.” They would take whatever they could get.

20:8 last to the first. This is the clue that opens the parable (see note on v. 16).

20:13 I am doing you no wrong. Everyone received a full day’s wage, to their shock (vv. 9–11). The man was acting graciously to those whom he overpaid. This was no slight against those whom he paid a full wage for a full day’s work. That was precisely what they agreed to in the beginning. But it was his privilege to extend the same generosity to all (v. 15; cf. Rom. 9:15).

20:16 the last will be first, and the first last. In other words, everyone finishes in a dead heat. No matter how long each of the workers worked, they each received a full day’s wage. Similarly, the thief on the cross will enjoy the full blessings of heaven alongside those who have labored their whole lives for Christ. Such is the grace of God (see note on 19:30).

20:17 going up to Jerusalem. Thus began His final journey to the cross.

20:19 crucify. This was the third time Jesus told the disciples of His death (see note on 16:21; cf. 17:22, 23)—plus 3 of the disciples had overheard Jesus discussing His death with Moses and Elijah at the Transfiguration (Luke 9:31). This time, however, He added more details.

20:20 mother of Zebedee’s sons. Mark 10:35 says James and John themselves raised the question of v. 21. There is no contradiction. It is possible either that the 3 of them asked together, or perhaps even more likely that they had discussed it among themselves beforehand, and each posed the question to Jesus privately.

20:21 Grant…these two sons of mine. Probably playing off the words of Jesus in 19:28, James and John had enlisted their mother to convey their proud, self-seeking request to Jesus. This was a recurring matter among the disciples (cf. 18:1, 4; 23:11; Mark 9:34; Luke 9:46; 22:24, 26), right up to the table at the Last Supper.

20:22 You do not know what you ask. The greatest glory goes to those who suffer the most for Christ. the cup that I am about to drink. The cup of God’s wrath (see notes on 26:39; Mark 14:36; Luke 22:42; John 18:11). the baptism that I am baptized with. This refers to the immersion of the Lord into suffering (cf. Luke 12:50). However, the phrases referring to baptism here and in v. 23 do not appear in the best manuscripts.

20:23 You will indeed. James was beheaded (Acts 12:2) and John tortured and exiled to Patmos (Rev. 1:9) for the sake of Christ. for whom it is prepared. God alone has chosen.

20:24 were greatly displeased. Jealous displeasure, no doubt. They all would have petitioned Jesus for the exalted, favored positions, given the opportunity. See note on v. 21.

20:25–28 In this rich text, the Lord was teaching the disciples that the style of greatness and leadership for believers is different. The Gentile leaders dominate in dictatorial fashion, using carnal power and authority. Believers are to do the opposite—they lead by being servants and giving themselves away for others, as Jesus did.

20:28 to give His life a ransom for many. The word translated “for” means “in the place of,” underscoring the substitutionary nature of Christ’s sacrifice. A “ransom” is a price paid to redeem a slave or a prisoner. Redemption does not involve a price paid to Satan. Rather, the ransom is offered to God—to satisfy His justice and wrath against sin. The price paid was Christ’s own life—as a blood atonement (cf. Lev. 17:11; Heb. 9:22). This, then, is the meaning of the cross: Christ subjected Himself to the divine punishment against sin on our behalf (cf. Is. 53:4, 5; see note on 2 Cor. 5:21). Suffering the brunt of divine wrath in the place of sinners was the “cup” He spoke of having to drink, and the baptism He was preparing to undergo (v. 22).

20:29 out of Jericho. See note on v. 30.

20:30 two blind men. Mark 10:46 and Luke 18:35 mention only one blind man, and Luke says this encounter took place as Christ was approaching Jericho rather than when He was leaving (v. 29). The difficulties are fairly simple to reconcile: there were two blind men, but Bartimaeus (Mark 10:46) was the spokesman of the two and was, therefore, the sole focus of both Luke’s and Mark’s accounts (see note on 8:28). It is also a fact that there were two Jerichos—one the mound of the ancient city (the ruins of which may still be seen today), and the other, the inhabited city of Jericho, close by. Jesus may have been going “out of” old Jericho and entering new Jericho. Or it may also be that the events are telescoped for us, so that Christ first encountered the blind men on His way into the city, but the healing took place as He was departing. Son of David. See note on 1:1.

Matthew 21

21:1 Bethphage. A small town near Bethany, on the SE slope of the Mt. of Olives. It is mentioned nowhere else in Scripture except in connection with Christ’s triumphal entry (Mark 11:1; Luke 19:29).

21:3 if anyone says anything to you. Mark recorded that this was in fact exactly what happened (Mark 11:5, 6). Having just arrived in Bethphage (v. 1), Jesus would have had no opportunity to make arrangements for the use of these animals. Yet He knew precisely the location of the animals and the disposition of the owners. Such detailed foreknowledge reveals His divine omniscience.

21:5 A colt, the foal of a donkey. An exact quotation from Zech. 9:9 (cf. Is. 62:11). The precise fulfillment of this messianic prophecy would not have escaped the Jewish multitudes, who responded with titles and accolades fit only for the Messiah (see note on v. 9).

21:7 the donkey and the colt. Matthew is the only gospel writer who mentions the mare donkey. But all mention the young age of the donkey (John 12:14), or state that no man had ever sat on him (Mark 11:2; Luke 19:30). The mare was brought along, possibly to induce the colt to cooperate. set Him on them. I.e., on the clothes. Christ rode on the young colt (Mark 11:7).

21:8 spread their clothes on the road. Spreading one’s garments on the street was an ancient act of homage reserved for high royalty (cf. 2 Kin. 9:13), suggesting that they recognized His claim to be King of the Jews.

21:9 Hosanna. This transliterates the Heb. expression which is translated “Save now” in Ps. 118:25. Blessed is He. This is an exact quotation from v. 26 of the same psalm. This, along with the messianic title “Son of David,” make it clear that the crowd was acknowledging Christ’s messianic claim (see note on 1:1). The date of this entry was Sunday, 9 Nisan, A.D. 30, exactly 483 years after the decree of Artaxerxes mentioned in Dan. 9:24–26 (see note there).

21:12 drove out. This was the second time Jesus had cleansed the temple. John 2:14–16 describes a similar incident at the beginning of Christ’s public ministry. There are distinct differences in the two incidents. In the first cleansing, temple officials confronted Christ immediately afterward (see note on v. 23; cf. John 2:18); none of the accounts of this second cleansing mention any such confrontation. Instead, the synoptics all describe how Jesus addressed all present (v. 13) and even made the incident an occasion for public teaching (Mark 11:17; Luke 19:46, 47). those who bought and sold. He regarded both merchants and customers guilty of desecrating the temple. Items being bought and sold included “doves” and other animals for sacrifice (cf. John 2:14). money changers. Currency-exchange agents, present in droves, were needed because Roman coins and other forms of currency were deemed unacceptable for temple offerings. Evidently, both merchants and money changers were charging such excessive rates that the temple marketplace took on the atmosphere of a thieves’ den (v. 13). This kind of commerce took place in the court of the Gentiles, a large area covering several acres on the temple mount.

21:13 It is written. Jesus conflates two OT prophecies, Is. 56:7 (“My house shall be called a house of prayer for all nations”) and Jer. 7:11 (“Has this house, which is called by My name, become a den of thieves in your eyes?”).

21:15 children. Lit. “boys.” The crowd in Jerusalem for the Passover would have included a large number of 12-year-olds, who were there to celebrate their first Passover, just as Jesus Himself had done.

21:16 Yes. Have you never read. Jesus’ reply to the “indignant” chief priests and scribes amounted to an inescapable assertion of His deity. He quoted from Ps. 8:2, which speaks of “praise” offered to God. By employing that verse in defense of the worship God had ordained “out of the mouth of babes” on His behalf, He was claiming the right to receive worship as God.

21:19 Immediately. This is a relative term; the tree may have died at once, but Mark 11:14, 20 (see notes there) suggested that the withering was not visible until the following day. Jesus’ cursing of the tree was a purposeful divine object lesson, not an impetuous act of frustration. The fig tree is often employed in Scripture as a symbol of Israel (Hos. 9:10; Joel 1:7)—and the barren fig tree often symbolizes divine judgment on Israel because of her spiritual fruitlessness (see note on 3:8) despite an abundance of spiritual advantages (Jer. 8:13; Joel 1:12). Jesus’ act therefore illustrates God’s judgment against earthly Israel for shameful fruitlessness, exemplified in the rejection of their Messiah. One of Christ’s parables taught a similar lesson (Luke 13:6–9).

21:21 if you have faith and do not doubt. This presupposes that the thing requested is actually God’s will (see note on 17:20)—for only God-given faith is so doubt-free (cf. Mark 9:24). it will be done. A miracle on such a cosmic scale was precisely what the scribes and Pharisees wanted Christ to do, but He always declined (see note on 12:38). Here, He was speaking figuratively about the immeasurable power of God, unleashed in the lives of those with true faith.

21:23 these things. I.e., both His public teaching and miracles. They may have also had in mind His act of cleansing the temple on the day before (see note on v. 12). who gave You this authority? They were forced to acknowledge that He had some source of indisputable authority. His miracles were too obvious and too numerous to be fraudulent. Even His teaching was with such force and clarity that it was obvious to all that there was authority in His words (see note on 7:29).

21:25 The baptism of John—where was it from? Jesus caught the Jewish leaders in their own trap. They had no doubt hoped that He would answer by asserting that His authority came directly from God (as He had many times before—cf. John 5:19–23; 10:18). They then accused Him of blasphemy and used the charge as an excuse to kill Him—as they had also attempted to do before (John 5:18; 10:31–33). Here, however, He asked a question that placed them in an impossible dilemma, because John was widely revered by the people. They could not affirm John’s ministry without condemning themselves. And if they denied John’s legitimacy, they feared the response of the people (v. 26). In effect, Jesus exposed their own lack of any authority to examine Him. See note on Luke 20:5.

21:31 Which of the two did the will of his father? Jesus forced them to testify against themselves. The point of the parable was that doing is more important than saying (cf. 7:21–27; James 1:22). They had to acknowledge this, yet in doing so they condemned themselves. The idea that repentant tax collectors and harlots would enter the kingdom before outwardly religious hypocrites was a recurring theme in His ministry (see note on 5:20), and this infuriated the Jewish leaders.

21:32 the way of righteousness. I.e., the repentance and faith that results in the imputation of God’s righteousness (see note on Rom. 3:21). tax collectors and harlots. See notes on 5:46; 9:9; Mark 2:15. The pariahs of Jewish society, most publicly despised by the chief priests and elders, had found salvation while the self-righteous leaders had not. Cf. Rom. 10:3.

21:33 a vineyard…a winepress. See Is. 5:2. Jesus was clearly alluding to this OT passage, which would have been familiar to the Jewish leaders. The “vineyard” is a common symbol for the Jewish nation in Scripture. Here the landowner, representing God, developed the vineyard with great care, then leased it to vinedressers, representing the Jewish leaders.

21:34 his servants. I.e., the OT prophets.

21:35 beat one, killed one, and stoned another. Matthew often blends and simplifies details (see notes on v. 19; 8:28; 20:30). From Mark’s account we learn that in Jesus’ telling of this story, 3 different servants came individually. The tenants “beat” the first one, “stoned” the second, and “killed” the third (Mark 12:2–5). This corresponds to the Jewish rulers’ treatment of many of the OT prophets (1 Kin. 22:24; 2 Chr. 24:20, 21; 36:15, 16; Neh. 9:26; Jer. 2:30).

21:37 my son. This person represents the Lord Jesus Christ, whom they killed (vv. 38, 39) and thereby incurred divine judgement (v. 41).

21:41 lease his vineyard to other vinedressers. Again the Jewish leaders pronounced their own judgment (see note on v. 31). Their verdict against the evil vinedressers was also Christ’s judgment against them (v. 43). The kingdom and all the spiritual advantages given to Israel would now be given to “other vinedressers,” symbolizing the church (v. 43), which consists primarily of Gentiles (cf. Rom. 11:11).

21:42 The stone…rejected. This refers to His crucifixion; and the restoration of “the chief cornerstone” anticipates His resurrection. the chief cornerstone. To the superficial eye, this quotation from Ps. 118:22, 23 is irrelevant to the parable that precedes it. But it is taken from a messianic psalm. Jesus cited it to suggest that the Son who was killed and thrown out of the vineyard was also “the chief cornerstone” in God’s redemptive plan.

21:43 a nation bearing the fruits of it. The church. See note on v. 41. Peter spoke of the church as “a holy nation” (1 Pet. 2:9).

21:44 this stone. Christ is “a stone of stumbling and a rock of offense” to unbelievers (Is. 8:14; 1 Pet. 2:9). And the prophet Daniel pictured Him as a great stone “cut out of the mountain without hands,” which falls on the kingdoms of the world and crushes them (Dan. 2:44, 45). Whether a ceramic vessel “falls on” a rock, or the rock “falls” on the vessel, the result is the same. The saying suggests that both enmity and apathy are wrong responses to Christ, and those guilty of either are in danger of judgment.

21:45 they perceived that He was speaking of them. By evoking so much familiar messianic imagery (vv. 42–44), Christ made His meaning inescapable to the chief priests and Pharisees.

Matthew 22

22:2 like a certain king who arranged a marriage. Jesus told a similar, but different, parable in Luke 14:16–23. Here, the banquet was a wedding feast for the king’s own son, making the apathy (v. 5) and rejection (v. 6) of those invited much more of a personal slight against the king. Also, here they actually mistreated and killed the king’s messengers—an unthinkable affront to the king’s goodness.

22:4 Again, he sent out other servants. This illustrates God’s patience and forbearance with those who deliberately spurn Him. He continues to extend the invitation even after His goodness has been ignored or rebuffed.

22:7 he was furious. His vast patience finally exhausted, He judges them. burned up their city. The judgment Jesus described anticipated the destruction of Jerusalem in A.D. 70. Even the massive stone temple was destroyed by fire and reduced to rubble in that conflagration. See notes on 23:36; 24:2; Luke 19:43.

22:9 as many as you find, invite to the wedding. This illustrates the free offer of the gospel, which is extended to all indiscriminately (cf. Rev. 22:17).

22:11 a wedding garment. All without exception were invited to the banquet, so this man is not to be viewed as a common party-crasher. In fact, all the guests were rounded up hastily from “the highways” and therefore none could be expected to come with proper attire. That means the wedding garments were supplied by the king himself. So this man’s lack of a proper garment indicates he had purposely rejected the king’s own gracious provision. His affront to the king was actually a greater insult than those who refused to come at all, because he committed his impertinence in the very presence of the king. The imagery seems to represent those who identify with the kingdom externally, profess to be Christians, belong to the church in a visible sense—yet spurn the garment of righteousness Christ offers (cf. Is. 61:10) by seeking to establish a righteousness of their own (cf. Rom. 10:3; Phil. 3:8, 9). Ashamed to admit their own spiritual poverty (see note on 5:3), they refuse the better garment the King graciously offers—and thus they are guilty of a horrible sin against His goodness.

22:12 And he was speechless. I.e., he had no excuse.

22:13 outer darkness. This would describe the darkness farthest from the light, i.e., outer darkness. weeping and gnashing of teeth. This speaks of inconsolable grief and unremitting torment. Jesus commonly used the phrases in this verse to describe hell (cf. 13:42, 50; 24:51).

22:14 many are called, but few are chosen. The call spoken of here is sometimes referred to as the “general call” (or the “external” call)—a summons to repentance and faith that is inherent in the gospel message. This call extends to all who hear the gospel. “Many” hear it; “few” respond (see the many-few comparison in 7:13, 14). Those who respond are the “chosen,” the elect. In the Pauline writings, the word “call” usually refers to God’s irresistible calling extended to the elect alone (Rom. 8:30)—known as the “effectual call” (or the “internal” call). The effectual call is the supernatural drawing of God which Jesus speaks of in John 6:44. Here a general call is in view, and this call extends to all who hear the gospel—this call is the great “whosoever will” of the gospel (cf. Rev. 22:17). Here, then, is the proper balance between human responsibility and divine sovereignty: the “called” who reject the invitation do so willingly, and therefore their exclusion from the kingdom is perfectly just. The “chosen” enter the kingdom only because of the grace of God in choosing and drawing them.

22:16 Herodians. A party of the Jews who supported the Roman-backed Herodian dynasty. The Herodians were not a religious party, like the Pharisees, but a political party, probably consisting largely of Sadducees (including the rulers of the temple). By contrast, the Pharisees hated Roman rule and the Herodian influence. The fact that these groups would conspire together to entrap Jesus reveals how seriously both groups viewed Him as a threat. Herod himself wanted Jesus dead (Luke 13:31), and the Pharisees were already plotting to kill Him as well (John 11:53). So they joined efforts to seek their common goal.

22:17 Is it lawful to pay taxes to Caesar, or not? At issue was the poll tax, an annual fee of one denarius (see note on v. 19) per person. Such “taxes” were part of the heavy taxation Rome assessed. Since these funds were used to finance the occupying armies, all Roman taxes were hated by the people. But the poll tax was the most hated of all because it suggested that Rome owned even the people, while they viewed themselves and their nation as possessions of God. It was therefore significant that they questioned Christ about the poll tax in particular. If He answered no to their question, the Herodians would charge Him with treason against Rome. If He said yes, the Pharisees would accuse Him of disloyalty to the Jewish nation, and He would lose the support of the multitudes.

22:19 denarius. See note on Mark 12:16. A silver coin, the value of a day’s wage for a Roman soldier. The coins were minted under the emperor’s authority since only he could issue gold or silver coins. The “denarius” of Jesus’ day was minted by Tiberius. One side bore an image of his face; the other featured an engraving of him sitting on his throne in priestly robes. The Jews considered such images idolatry, forbidden by the second commandment (Ex. 20:4), which made this tax and these coins doubly offensive.

Matt. 22:19

Christ’s Trials, Crucifixion, and Resurrection

22:21 Caesar’s…God’s. Caesar’s image is stamped on the coin; God’s image is stamped on the person (Gen 1:26, 27). The Christian must “render” obedience to Caesar in Caesar’s realm (Rom. 13:1–7; 1 Pet. 2:13–17), but “the things that are God’s” are things that do not belong to Caesar and should be given only to God. Christ thus acknowledged Caesar’s right to assess and collect taxes, and He made it the duty of Christians to pay them. But He did not suggest (as some suppose) that Caesar had sole or ultimate authority in the social or political realms. Ultimately, all things are God’s (Rom. 11:36; 2 Cor. 5:18; Rev. 4:11)—including the realm in which Caesar or any other earthly ruler exercises authority.

22:23 no resurrection. See note on 3:7.

22:24 his brother shall marry his wife. This refers to the law of levirate marriage, found in Deut. 25:5–10 (see note there). This was a provision to ensure that family lines were kept intact and widows were cared for.

22:30 like angels of God in heaven. The Sadducees did not believe in angels (see note on 3:7)—so here Jesus was exposing another of their false beliefs. Angels are deathless creatures who do not propagate and therefore have no need for marriage. “In the resurrection,” the saints will have those same characteristics.

22:32 not the God of the dead. Jesus’ argument (taken from the Pentateuch, because the Sadducees recognized only Moses’ authority—see note on 3:7) was based on the emphatic present tense “I AM” of Ex. 3:6. This subtle but effective argument utterly silenced the Sadducees (v. 34). See note on Mark 12:26.

22:35 a lawyer. A scribe whose specialty was interpreting the law. See notes on 2:4; Luke 10:25.

22:36 See note on Mark 12:28.

22:37 heart…soul…mind. Mark 12:30 adds “strength.” The quote is from Deut. 6:5, part of the shema, (Heb. for “hear”—Deut. 6:4). That verse says “heart…soul…strength.” Some LXX manuscripts added “mind.” The use of the various terms is not meant to delineate distinct human faculties, but to underscore the completeness of the kind of love that is called for.

22:39 love your neighbor as yourself. This is a quotation from Lev. 19:18. Contrary to some contemporary interpretations, it is not a mandate for self-love. Rather, it contains in different words the very same idea as the Golden Rule (see note on 7:12). It prompts believers to measure their love for others by what they wish for themselves.

22:40 all the Law and the Prophets. I.e., the whole OT. Thus Jesus subsumes man’s whole moral duty under two categories: love for God, and love for one’s neighbors. These same two categories differentiate the first 4 commandments of the Decalogue from the final 6.

22:42 What do you think… ? A phrase often used by Christ to introduce a question designed to test someone (v. 17; 17:25; 18:12; 21:28; 26:66). Here, the Pharisees, Herodians, Sadducees, and scribes had all put Him to the test. He also had a test for them. The Son of David. See note on 1:1. “Son of David” was the most common messianic title in the usage of Jesus’ day. Their answer reflected their conviction that the Messiah would be no more than a man, and Jesus’ reply was another assertion of His deity. See note on v. 45.

22:43 in the Spirit. I.e., under the inspiration of the Holy Spirit (cf. Mark 12:36).

22:44 Quoted from Ps. 110:1.

22:45 David then calls Him ‘Lord.’ David would not have addressed a merely human descendant as “Lord.” Here Jesus was not disputing whether “Son of David” was an appropriate title for the Messiah; after all, the title is based on what is revealed about the Messiah in the OT (Is. 11:1; Jer. 23:5) and it is used as a messianic title in 1:1 (see note there). But Jesus was pointing out that the title “son of David” did not begin to sum up all that is true about the Messiah who is also “son of God” (Luke 22:70). The inescapable implication is that Jesus was declaring His deity.

Matthew 23

23:2 Moses’ seat. The expression is equivalent to a university’s “chair of philosophy.” To “sit in Moses’ seat” was to have the highest authority to instruct people in the law. The expression here may be translated, “[they] have seated themselves in Moses’ seat”—stressing the fact that this was an imaginary authority they claimed for themselves. There was a legitimate sense in which the priests and Levites had authority to decide matters of the law (Deut. 17:9), but the scribes and Pharisees had gone beyond any legitimate authority and were adding human tradition to the Word of God (15:3–9). For that Jesus condemned them (vv. 8–36).

23:3 observe and do. I.e., insofar as it accords with the Word of God. The Pharisees were prone to bind “heavy burdens” (v. 4) of extrabiblical traditions and put them on others’ shoulders. Jesus explicitly condemned that sort of legalism.

23:5 phylacteries. Leather boxes containing a parchment on which is written in 4 columns (Ex. 13:1–10, 11–16; Deut. 6:4–9; 11:13–21). These are worn by men during prayer—one on the middle of the forehead and one on the left arm just above the elbow. The use of phylacteries was based on an overly literal interpretation of passages like Ex. 13:9, 10; Deut. 6:8. Evidently the Pharisees would broaden the leather straps by which the phylacteries were bound to their arms and foreheads, in order to make the phylacteries more prominent. the borders of their garments. I.e., the tassels. Jesus Himself wore them (see note on 9:20), so it was not the tassels themselves that He condemned, only the mentality that would lengthen the tassels to make it appear that one was especially spiritual.

23:8–10 Rabbi…father…teachers. Here Jesus condemns pride and pretense, not titles per se. Paul repeatedly speaks of “teachers” in the church, and even refers to himself as the Corinthians’ “father” (1 Cor. 4:15). Obviously, this does not forbid the showing of respect, either (cf. 1 Thess. 5:11, 12; 1 Tim. 5:1). Christ is merely forbidding the use of such names as spiritual titles, or in an ostentatious sense that accords undue spiritual authority to a human being, as if he were the source of truth rather than God.

23:13 nor do you allow. The Pharisees, having shunned God’s righteousness, were seeking to establish a righteousness of their own (Rom. 10:3)—and teaching others to do so as well. Their legalism and self-righteousness effectively obscured the narrow gate by which the kingdom must be entered (see notes on 7:13, 14).

23:14 This verse does not appear in the earliest available manuscripts of Matthew, but does appear in Mark. See notes on Mark 12:40.

23:15 proselyte. A Gentile convert to Judaism. See Acts 6:5. a son of hell. I.e., someone whose eternal destination is hell.

23:16 it is nothing. This was an arbitrary distinction the Pharisees had made, which gave them a sanctimonious justification for lying with impunity. If someone swore “by the temple” (or the altar, v. 18; or heaven, v. 22), his oath was not considered binding, but if he swore “by the gold of the temple,” he could not break his word without being subject to the penalties of Jewish law. Our Lord makes it clear that swearing by those things is tantamount to swearing by God Himself. See note on 5:34.

23:23 tithe of mint and anise and cummin. Garden herbs, not really the kind of farm produce that the tithe was designed to cover (Lev. 27:30). But the Pharisees fastidiously weighed out a tenth of every herb, perhaps even counting individual anise seeds. Jesus’ point, however, was not to condemn their observance of the law’s fine points. The problem was that they “neglected the weightier matters” of justice and mercy and faith—the moral principles underlying all the laws. They were satisfied with their focus on the incidentals and externals but willfully resisted the spiritual meaning of the law. He told them they should have concentrated on those larger issues “without leaving the others undone.”

23:24 strain out a gnat and swallow a camel. Some Pharisees would strain their beverages through a fine cloth to make sure they did not inadvertently swallow a gnat—the smallest of unclean animals (Lev. 11:23). The camel was the largest of all the unclean animals (Lev. 11:4).

23:25 you cleanse the outside. The Pharisees’ focus on external issues lay at the heart of their error. Who would want to drink from a cup that had been washed on the outside but was still filthy inside? Yet the Pharisees lived their lives as if external appearance were more important than internal reality. That was the very essence of their hypocrisy, and Jesus rebuked them for it repeatedly (see notes on 5:20; 16:12).

23:27 whitewashed tombs. Tombs were regularly whitewashed to make them stand out. Accidentally touching or stepping on a grave caused ceremonial uncleanness (Num. 19:16). A freshly whitewashed tomb would be brilliantly white and clean-looking—and sometimes spectacularly ornate. But the inside was full of defilement and decay. Contrast Jesus’ words here and in Luke 11:44.

23:30 we would not have been partakers. A ridiculous claim to self-righteousness when they were already plotting the murder of the Messiah (cf. John 11:47–53).

23:34 prophets, wise men, and scribes. I.e., the disciples, as well as the prophets, evangelists, and pastors who followed them (cf. Eph. 4:11).

23:35 Abel…Zechariah. The first and last OT martyrs, respectively. son of Berechiah. (Zech. 1:1). The OT does not record how he died. However, the death of another Zechariah, son of Jehoiada, is recorded in 2 Chr. 24:20, 21. He was stoned in the court of the temple, exactly as Jesus describes here. All the best manuscripts of Matthew contain the phrase “Zechariah, son of Berechiah” (though it does not appear in Luke 11:51). Some have suggested that the Zechariah in 2 Chr. 24 was actually a grandson of Jehoiada, and that his father’s name was also Berechiah. But there is no difficulty if we simply take Jesus’ words at face value and accept His infallible testimony that Zechariah the prophet was martyred between the temple and the altar, in a way very similar to how the earlier Zechariah was killed.

23:36 this generation. Historically, this was the generation that experienced the utter destruction of Jerusalem and the burning of the temple in A.D. 70. Jesus’ lament over Jerusalem and His removal of the blessing of God from the temple (vv. 37, 38) strongly suggest that the sacking of Jerusalem in A.D. 70 was the judgment He was speaking about. See notes on 22:7; 24:2; Luke 19:43.

23:37 I wanted…but you were not willing! God is utterly sovereign and therefore fully capable of bringing to pass whatever He desires (cf. Is. 46:10)—including the salvation of whomever He chooses (Eph. 1:4, 5). Yet, He sometimes expresses a wish for that which He does not sovereignly bring to pass (cf. Gen. 6:6; Deut. 5:29; Ps. 81:13; Is. 48:18). Such expressions in no way suggest a limitation on the sovereignty of God or imply any actual change in Him (Num. 23:19). But these statements do reveal essential aspects of the divine character: He is full of compassion, sincerely good to all, desirous of good, not evil—and therefore not delighting in the destruction of the wicked (Ezek. 18:32; 33:11). While affirming God’s sovereignty, one must understand His pleas for the repentance of the reprobate as well meant appeals—and His goodness toward the wicked as a genuine mercy designed to provoke them to repentance (Rom. 2:4). The emotion displayed by Christ here (and in all similar passages, such as Luke 19:41) is obviously a deep, sincere passion. All Christ’s feelings must be in perfect harmony with the divine will (cf. John 8:29)—and therefore these lamentations should not be thought of as mere exhibitions of His humanity.

23:38 Your house is left to you desolate. A few days earlier, Christ had referred to the temple as His Father’s “house” (21:13). But the blessing and glory of God were being removed from Israel (see 1 Sam. 4:21). When Christ “departed from the temple” (24:1), the glory of God went with Him. Ezekiel 11:23 described Ezekiel’s vision of the departure of the Shekinah glory in his day. The glory left the temple and stood on the Mt. of Olives (see notes on 24:3; Luke 19:29), exactly the same route Christ followed here (cf. 24:3).

23:39 you shall see Me no more. Christ’s public teaching ministry was over. He withdrew from national Israel until the time yet future when they will recognize Him as Messiah (Rom. 11:23–26). Then Christ quoted from Ps. 118:26.

Matthew 24

24:1—25:46 This is the last of the 5 discourses Matthew features (see Introduction: Historical and Theological Themes). It is known as the Olivet Discourse, and it contains some of the most important prophetic material in all of Scripture.

24:1 the buildings of the temple. This temple was begun by Herod the Great in 20 B.C. (see note on 2:1) and was still under construction when the Romans destroyed it in A.D. 70 (see note on v. 2). At the time of Jesus’ ministry, the temple was one of the most impressive structures in the world, made of massive blocks of stone bedecked with gold ornamentation. Some of the stones in the temple complex measured 40x12x12 ft. and were expertly quarried to fit perfectly against one another. The temple buildings were made of gleaming white marble, and the whole eastern wall of the large main structure was covered with gold plates that reflected the morning sun, making a spectacle that was visible for miles. The entire temple mount had been enlarged by Herod’s engineers, by means of large retaining walls and vaulted chambers on the S side and SE corner. By this means the large courtyard area atop the temple mount was effectively doubled. The whole temple complex was magnificent by any standard. The disciples’ conversation here may have been prompted by Jesus’ words in 23:38. They were undoubtedly wondering how a site so spectacular could be left “desolate.”

24:2 not one stone shall be left here. These words were literally fulfilled in A.D. 70. Titus, the Roman general, built large wooden scaffolds around the walls of the temple buildings, piled them high with wood and other flammable items, and set them ablaze. The heat from the fires was so intense that the stones crumbled. The rubble was then sifted to retrieve the melted gold, and the remaining ruins were “thrown down” into the Kidron Valley. See notes on 22:7; Luke 19:43.

24:3 Mount of Olives. The hill directly opposite the temple, across the Kidron Valley to the E (see note on Luke 19:29). This spot affords the best panoramic view of Jerusalem. At the base of this mountain is Gethsemane (see note on 26:36). what will be the sign of Your coming. Luke 19:11 records that the disciples still “thought the kingdom of God would appear immediately.” The destruction of the temple (v. 2) did not fit the eschatological scheme they envisioned, so they asked for clarification. Jesus addressed their questions in reverse order, describing the prophetic sign of His coming (actually a series of signs) in vv. 4–35 and then addressing their question about the timing of these events beginning in v. 36. When they asked about His coming (Gr., parousia; lit. “presence”), they did not envision a second coming in the far-off future. They were speaking of His coming in triumph as Messiah, an event which they no doubt anticipated would occur presently. Even if they were conscious of His approaching death, which He had plainly prophesied to them on repeated occasions (see note on 20:19), they could not have anticipated His ascension to heaven and the long intervening church age. However, when Jesus used the term parousia in His discourse, He used it in the technical sense as a reference to His second coming.

24:6 but the end is not yet. False prophets, as well as wars and rumors of wars, characterize the whole of the present age, but will escalate toward the end (cf. 2 Tim. 3:13).

24:8 sorrows. The word means “birth pangs.” Famines, earthquakes, and conflicts have always characterized life in a fallen world; but by calling these things “the beginning” of labor pains, He indicated that things will get notably and remarkably worse at the end of the era as these unique tribulations signal the soon arrival of Messiah to judge sinful humanity and set up His millennial kingdom. Cf. 1 Thess. 5:3; Rev. 6:1–17; 8:1—9:21; 16:1–21; see note on v. 14.

24:9 deliver you up. See note on 10:17.

24:10 many will be offended. Lit. “caused to stumble”—suggesting professing believers who fall away—and even turn against “one another” in shocking acts of spiritual treachery. Those who fall away in such a manner give evidence that they never were true believers at all (see note on v. 13).

24:13 endures to the end…be saved. Cf. 10:22. The ones who persevere are the same ones who are saved—not the ones whose love grows cold (v. 12). This does not suggest that our perseverance secures our salvation. Scripture everywhere teaches precisely the opposite: God, as part of His saving work, secures our perseverance. True believers “are kept by the power of God through faith for salvation” (1 Pet. 1:5). The guarantee of our perseverance is built into the New Covenant promise. God says: “I will put My fear in their hearts so that they will not depart from Me” (Jer. 32:40). Those who do fall away from Christ give conclusive proof that they were never truly believers to begin with (1 John 2:19). To say that God secures our perseverance is not to say that we are passive in the process, however. He keeps us “through faith” (1 Pet. 1:5)—our faith. Scripture sometimes calls us to hold fast to our faith (Heb. 10:23; Rev. 3:11) or warns us against falling away (Heb. 10:26–29). Such admonitions do not negate the many promises that true believers will persevere (John 10:28, 29; Rom. 8:38, 39; 1 Cor. 1:8, 9; Phil. 1:6). Rather, the warnings and pleas are among the means God uses to secure our perseverance in the faith. Notice that the warnings and the promises often appear side by side. For example, when Jude urges believers, “keep yourselves in the love of God” (Jude 21), he immediately points them to God, “who is able to keep you from stumbling” (Jude 24).

24:14 preached in all the world. Despite all the tribulations that would come—the deception of false teachers, the wars, persecutions, natural disasters, defections from Christ, and all the obstacles to the spread of the gospel—the message ultimately penetrates every part of the globe. God is never without a witness, and He will proclaim the gospel from heaven itself if necessary (cf. Rev. 14:6). and then the end will come. “The end” refers to the final, excruciating birth pangs (see note on v. 8). This is how Christ characterizes the time of Great Tribulation described in the verses that follow.

24:15 abomination of desolation. See notes on Daniel 9:27; 11:31. This phrase originally referred to the desecration of the temple by Antiochus Epiphanes, king of Syria in the second century B.C. Antiochus invaded Jerusalem in 168 B.C., made the altar into a shrine to Zeus, and even sacrificed pigs on it. However, Jesus clearly was looking toward a yet-future “abomination of desolation.” Some suggest that this prophecy was fulfilled in A.D. 70 when Titus invaded Jerusalem and destroyed the temple (see note on v. 2). However, the Apostle Paul saw a still-future fulfillment (2 Thess. 2:3, 4), as did John (Rev. 13:14, 15)—when the Antichrist sets up an image in the temple during the future tribulation. Christ’s words here therefore look beyond the events of A.D. 70 to a time of even greater global cataclysm that will immediately precede His coming (cf. vv. 29–31).

24:16 the mountains. Probably a reference to the region SE of Jerusalem, particularly the Dead Sea area, where there are many caves and places of refuge. David hid from Saul in this area (1 Sam. 23:29). This would also include the hills of Moab and Edom.

24:21 great tribulation. The words “has not been” and “nor ever shall be”—along with the description that follows—identify this as the yet-future time in which God’s wrath shall be poured out upon the earth (see note on Rev. 7:14). Jesus’ descriptions of the cataclysms that follow closely resemble the outpouring of divine wrath described in the bowl judgments of Rev. 16 and His subsequent appearing in Rev. 19 (see note on v. 30).

24:22 those days will be shortened. If the afflictions of this time were to continue, “no flesh would be saved,” i.e., no one would survive. But “for the elect’s sake” (so that redeemed people do not suffer more than they can bear) the time is “shortened”—i.e., held short of total destruction. Both Dan. 7:25 and Rev. 12:14 (see notes there) suggest that the actual length of time the Beast will be permitted to terrorize the world is fixed at 3½ years.

24:24 to deceive, if possible, even the elect. This clearly implies that such deception is not possible (John 10:4, 5).

24:26 do not believe it. No one should consider the claims of self-styled messiahs because all of them are false. When Christ returns, no one will miss it (vv. 27, 28).

24:28 the eagles will be gathered together. The location of a carcass is visible from great distances because of the circling carrion birds overhead (cf. Job 39:27–30). Similarly, Christ’s return will be clearly evident to all near and far. The same point is made by the lightning in v. 27. The eagle-carcass imagery here also speaks of the judgment that will accompany His return (Rev. 19:21).

24:29 the sun will be darkened. Such phenomena are a common feature of Day of the Lord prophecy (see Is. 13:9, 10; Ezek. 32:7, 8; Joel 2:10, 31; 3:15; Amos 8:9). The ultimate fulfillment of these prophecies takes place during the time of the Beast’s reign (Rev. 6:12, 13; 8:12).

24:30 the sign of the Son of Man. I.e., the Son of Man Himself is the sign. The events described here precisely parallel the description in Dan. 7:13; Rev. 19:11–21. all the tribes of the earth will mourn. I.e., over their own rebellion. Israel in particular will mourn over their rejection of the Messiah (cf. Zech 12:10–12).

24:31 from one end of heaven to the other. All the “elect” from heaven and earth are gathered and assembled before Christ. This is the culmination of world history, ushering in the millennial reign of Christ (cf. Rev. 20:4).

24:32 parable from the fig tree. When the fig branch “puts forth leaves,” only a short time remains until summer. Likewise, when the final labor pains begin (see note on v. 14), Christ’s return “is near; it is at the doors!” (v. 33).

24:34 this generation. This cannot refer to the generation living at that time of Christ, for “all these things”—the abomination of desolation (v. 15), the persecutions and judgments (vv. 17–22), the false prophets (vv. 23–26), the signs in the heavens (vv. 27–29), Christ’s final return (v. 30), and the gathering of the elect (v. 31)—did not “take place” in their lifetime. It seems best to interpret Christ’s words as a reference to the generation alive at the time when those final hard labor pains begin (see note on v. 14). This would fit with the lesson of the fig tree, which stresses the short span of time in which these things will occur (see note on v. 32).

24:35 Heaven and earth will pass away. Cf. Is. 24:18–20. See notes on 2 Pet. 3:10–13.

24:36 day and hour. See note on Mark 13:32. The disciples wanted to fix the precise time, but this was not for them to know (Acts 1:7). Christ’s emphasis instead is on faithfulness, watchfulness, stewardship, expectancy, and preparedness. These are the lessons He taught in the parables that immediately follow.

24:37 as the days of Noah were. Jesus’ emphasis here is not so much on the extreme wickedness of Noah’s day (Gen. 6:5), but on the people’s preoccupation with mundane matters of everyday life (“eating and drinking, marrying and giving in marriage”—v. 38), when judgment fell suddenly. They had received warnings, in the form of Noah’s preaching (2 Pet. 2:5)—and the ark itself, which was a testimony to the judgment that was to come. But they were unconcerned about such matters and therefore were swept away unexpectedly in the midst of their daily activities.

24:40, 41 one will be taken. I.e., taken in judgment (cf. v. 39) just as in Noah’s day (“took them”; v. 39). This is clearly not a reference to the catching away of believers described in 1 Thess. 4:16, 17.

24:43 the thief. As no one knows what hour the thief will come, no one knows the hour of the Lord’s return or the Day of the Lord that accompanies His coming (cf. 1 Thess. 5:2; 2 Pet. 3:10). But the believer is to be ready at all times.

24:44 at an hour you do not expect. The parables that follow teach Christ’s followers to be ready in case He comes sooner than anticipated (vv. 43–51); and also to be prepared in case He delays longer than expected (25:1–13).

24:45–51 The evil servant represents an unbeliever who refuses to take seriously the promise of Christ’s return (cf. 2 Pet. 3:4). Though he is an unbeliever (as demonstrated by his punishment—see note on 22:13), he is nonetheless accountable to Christ for the stewardship of his time. Jesus was teaching that every person in the world holds his life, natural abilities, wealth, and possessions in trust from God and must give account of how these things are used.

24:51 weeping and gnashing of teeth. See note on 22:13.

Matthew 25

25:1–13 The parable of the 10 virgins is given to underscore the importance of being ready for Christ’s return in any event—even if He delays longer than expected. For when He does return, there will be no second chances for the unprepared (vv. 11, 12).

25:1 ten virgins. I.e., bridesmaids. The wedding would begin at the bride’s house when the bridegroom arrived to observe the wedding ritual. Then a procession would follow as the bridegroom took the bride to his house for the completion of festivities. For a night wedding, “lamps,” which were actually torches, were needed for the procession.

25:14–30 The parable of the talents illustrates the tragedy of wasted opportunity. The man who goes on the journey represents Christ, and the servants represent professing believers given different levels of responsibility. Faithfulness is what he demands of them (see note on v. 23), but the parable suggests that all who are faithful will be fruitful to some degree. The fruitless person is unmasked as a hypocrite and utterly destroyed (v. 30).

25:15 talents. A talent was a measure of weight, not a specific coin, so that a talent of gold was more valuable than a talent of silver. A talent of silver (the word translated “money” in v. 18 is lit. silver) was a considerable sum of money. The modern meaning of the word “talent,” denoting a natural ability, stems from the fact that this parable is erroneously applied to the stewardship of one’s natural gifts.

25:23 the joy of your lord. Both the man with 5 talents and the man with two received exactly the same reward, indicating that the reward is based on faithfulness, not results.

25:24 a hard man. His characterization of the master maligns the man as a cruel and ruthless opportunist, “reaping and gathering” what he had no right to claim as his own. This slothful servant does not represent a genuine believer, for it is obvious that this man had no true knowledge of the master.

25:26 you knew that I reap where I have not sown. In repeating the servant’s charge against him, the master was not acknowledging that it was true. He was allowing the man’s own words to condemn him. If the servant really believed the master to be the kind of man he portrayed, that was all the more reason for him not to be slothful. His accusation against the master—even if it had been true—did not justify his own laziness.

25:29 to everyone who has, more will be given. See 13:12. The recipients of divine grace inherit immeasurable blessings in addition to eternal life and the favor of God (cf. Rom. 8:32). But those who despise the riches of God’s goodness, forbearance, and longsuffering (Rom. 2:4), burying them in the ground and clinging instead to the paltry and transient goods of this world, will ultimately lose everything they have (cf. 6:19; John 12:25).

25:30 outer darkness…weeping and gnashing of teeth. See note on 22:13.

25:31 He will sit on the throne of His glory. This speaks of the earthly reign of Christ described in Rev. 20:4–6. The judgment described here in vv. 32–46 is different from the Great White Throne judgment of Rev. 20:11–15. This judgment precedes Christ’s millennial reign, and the subjects seem to be only those who are alive at His coming. This is sometimes referred to as the judgment of the nations, but His verdicts address individuals in the nations, not the nations as a whole (cf. v. 46).

25:32, 33 sheep. I.e., believers (10:16; Ps. 79:13; Ezek. 34). They are given the place at “His right hand”—the place of favor. goats. These represent unbelievers, consigned to the place of dishonor and rejection.

25:34 prepared for you. This terminology underscores that their salvation is a gracious gift of God, not something merited by the deeds described in vv. 35, 36. Before “the foundation of the world,” they were chosen by God and ordained to be holy (Eph. 1:4)—predestined to be conformed to Christ’s image (Rom. 8:29). So the good deeds commended in vv. 35, 36 are the fruit, not the root of their salvation. The deeds are not the basis for their entrance into the kingdom, but merely manifestations of God’s grace in their lives. They are the objective criteria for judgment, because they are the evidence of saving faith (cf. James 2:14–26).

25:40 the least of these My brethren. This refers in particular to other disciples. Some would apply this to national Israel; others to needy people in general. But here Christ is specifically commending “those on His right” (v. 34) for the way they received His emissaries. See note on 18:5.

25:46 everlasting punishment…eternal life. The same Gr. word is used in both instances. The punishment of the wicked is as never-ending as the bliss of the righteous. The wicked are not given a second chance, nor are they annihilated. The punishment of the wicked dead is described throughout Scripture as “everlasting fire” (v. 41); “unquenchable fire” (3:12); “shame and everlasting contempt” (Dan. 12:2); a place where “their worm does not die, and the fire is not quenched” (Mark 9:44–49); a place of “torments” and “flame” (Luke 16:23, 24); “everlasting destruction” (2 Thess. 1:9); a place of torment with “fire and brimstone” where “the smoke of their torment ascends forever and ever” (Rev. 14:10, 11); and a “lake of fire and brimstone” where the wicked are “tormented day and night forever and ever” (Rev. 20:10). Here Jesus indicates that the punishment itself is everlasting—not merely the smoke and flames. The wicked are forever subject to the fury and the wrath of God. They consciously suffer shame and contempt and the assaults of an accusing conscience—along with the fiery wrath of an offended deity—for all of eternity. Even hell will acknowledge the perfect justice of God (Ps. 76:10); those who are there will know that their punishment is just and that they alone are to blame (cf. Deut. 32:3–5).

Matthew 26

26:2 Passover. This was God’s chosen time for Christ to die. He was the antitype to which the Passover Lamb had always referred. Christ had always avoided His enemies’ plots to kill Him (Luke 4:29, 30; John 5:18; 10:39), but now it was His time (see note on v. 5). The true Lamb of God would take away the sin of the world (John 1:29).

26:3 Caiaphas. Caiaphas served as High-Priest from A.D. 18 to 36, an unusually long tenure for anyone in that role. His longevity suggests he had a close relationship with both Rome and the Herodian dynasty. He was son-in-law to his predecessor, Annas (John 18:13; see note on Luke 3:2). He controlled the temple and no doubt personally profited from the corrupt merchandising that was taking place there (see note on 21:12). His enmity against Jesus seems intensely personal and especially malevolent; every time he appears in Scripture, he is seeking Jesus’ destruction.

26:5 Not during the feast. The Jewish leaders, who had been eager to kill Him for so long, decided to postpone their plot until a more politically opportune time. But they could not; God’s chosen time had come (see notes on vv. 2, 18, 54).

26:6 Simon the leper. Simon was almost certainly someone whom Jesus had healed of leprosy, for lepers were deemed unclean and therefore not permitted to socialize or even live in cities. See note on Lev. 13:2 for a discussion on leprosy.

26:7 an alabaster flask of very costly fragrant oil. Mark sets the value at “more than three hundred denarii” (see note on Mark 14:5), nearly a year’s wages—very costly indeed. Even the expensive flask was broken (Mark 14:3), making the act that much more costly. “Alabaster” was a fine variety of marble, quarried in Egypt, which could be carved into delicate containers for storing costly perfumes. John tells us this woman was Mary, sister of Martha and Lazarus (John 12:3); thus Martha and Mary were evidently serving the meal for Simon the leper. Matthew and Mark mention that she anointed his head. John adds that she anointed His feet and wiped them with her hair. A similar act of worship is related in Luke 7:36–38, but the differences in timing, location, and other details make it clear that the two occasions were different.

26:8 they were indignant. John says Judas was the spokesman who voiced the complaint, and that he did it for hypocritical reasons (John 12:4–6). Evidently the other disciples, being undiscerning, were quick to voice sympathy with Judas’ protest.

26:11 For you have the poor with you always. Jesus certainly was not disparaging ministry to the poor—especially so soon after the lesson of the sheep and goats judgment (cf. 25:35, 36). However, He revealed here that there is a higher priority than any other earthly ministry, and that is worship rendered to Him. This would be an utter blasphemy for anyone less than God, so yet again He was implicitly affirming His deity (see notes on 8:27; 12:6, 8; 21:16; 22:42, 45).

26:12 she did it for My burial. This does not necessarily mean that Mary was consciously aware of the significance of her act. It is doubtful that she knew of His approaching death, or at least how close it was. But this was an act of pure worship, her heart having been moved by God to perform a sacrificial and symbolic act, the full significance of which she probably did not know.

26:13 a memorial to her. This promise was guaranteed by the inclusion of this story in the NT.

26:15 thirty pieces of silver. The price of a slave (Ex. 21:32).

26:17 the first day of the Feast of Unleavened Bread. The Passover lambs were killed (Mark 14:12) on 14 Nisan (Mar./Apr.). That evening, the Passover meal was eaten. The Feast of Unleavened Bread followed immediately after Passover, from 15–21 Nisan. The entire time was often referred to either as “Passover” (Luke 22:1), or as the Feast of Unleavened Bread. Therefore the first day refers to 14 Nisan. See Introduction to John: Interpretive Challenges; see note on John 19:14.

26:18 a certain man. Mark 14:13 and Luke 22:10 say they would be able to identify the man because he would be “carrying a pitcher of water,” a chore normally reserved for women. He was evidently someone they did not know, probably a servant of whoever owned the house with an “upper room,” where the Passover meal was to be eaten (Mark 14:15; Luke 22:12). Jesus had evidently made these arrangements clandestinely, in order to prevent His premature betrayal. Had Judas known ahead of time where the meal was to be eaten, he would surely have alerted the chief priests and elders (see vv. 14–16). But none of these things were to happen until the “time” was “at hand.” All of this reveals how Jesus Himself was sovereignly in control of the details of His own crucifixion (see notes on vv. 5, 54).

26:20 sat down. Lit. “reclined” (see note on Mark 14:18; cf. John 13:25).

26:26 Take, eat; this is My body. Jesus thus transformed the last Passover into the first observance of the Lord’s Supper. He is the central antitype in both ceremonies, being represented symbolically by both the paschal lamb of the Passover and the elements in the communion service. His statement, “this is My body” could not possibly have been taken in any literal sense by the disciples present that evening. See note on Luke 22:19.

26:28 My blood of the new covenant. Covenants were ratified with the blood of a sacrifice (Gen. 8:20; 15:9, 10). Jesus’ words here echo Moses’ pronouncement in Ex. 24:8. The blood of the New Covenant is not an animal’s blood, but Christ’s own blood, shed for the remission of sins. See notes on Jer. 31:31–34; Heb. 8:1—10:18; 8:6.

26:29 My Father’s kingdom. I.e., the earthly millennial kingdom (see Luke 22:18, 29, 30).

26:30 sung a hymn. Probably Ps. 118. The Talmud designated Pss. 113–118 as the Hallel (praise psalms) of Egypt. These psalms were sung at Passover (see notes on Pss. 113–118).

26:31 stumble. See v. 56. The Gr. word is the same word Jesus used for “offended” in 24:10, describing the falling away and spiritual treachery that would occur in the last days. Here, however, Jesus spoke of something less than full and final apostasy. In a moment of fleshly fear they disowned Christ (v. 34), but He prayed that their faith would not fail (Luke 22:32; John 17:9–11), and that prayer was answered. The verse Jesus quotes here is Zech. 13:7 (see note there).

26:32 I will go before you to Galilee. See note on 28:7.

26:34 before the rooster crows. Mark adds “twice.” The rooster would begin crowing about 3:00 a.m. (cf. Mark 13:35). Though Peter and all the disciples insisted that they would never deny Christ (vv. 33, 35), they were only a few hours away from fulfilling this prophecy (vv. 74, 75; Mark 14:66–72).

26:36 Gethsemane. Lit. “oil press.” This was a frequent meeting place for Christ and His disciples (John 18:2), just across the Kidron Valley from Jerusalem (John 18:1). A garden of ancient olive trees is there to this day. Judas’ familiarity with Jesus’ patterns enabled him to find Jesus there—even though Christ had not previously announced His intentions.

26:38 sorrowful, even to death. His anguish had nothing to do with fear of men or the physical torments of the cross. He was sorrowful because within hours the full cup of divine fury against sin would be His to drink (see note on v. 39).

26:39 this cup. Cf. v. 42. A cup is often the symbol of divine wrath against sin in the OT (Is. 51:17, 22; Jer. 25:15–17, 27–29; Lam. 4:21, 22; Ezek. 23:31–34; Hab. 2:16). The next day Christ would “bear the sins of many” (Heb. 9:28)—and the fullness of divine wrath would fall on Him (Is. 53:10, 11; 2 Cor. 5:21). This was the price of the sin He bore, and He paid it in full. His cry of anguish in 27:46 reflects the extreme bitterness of the cup of wrath He was given. not as I will, but as You will. This implies no conflict between the Persons of the Godhead. Rather, it graphically reveals how Christ in His humanity voluntarily surrendered His will to the will of the Father in all things—precisely so that there would be no conflict between the divine will and His desires. See John 4:34; 6:38; 8:29; Phil. 2:8. See note on John 5:30.

26:41 the flesh is weak. The tenderness of this plea is touching. Christ Himself was well acquainted with the feeling of human infirmities (Heb. 4:15)—yet without sin. At that very moment He was locked in a struggle against human passions which, while not sinful in themselves, must be subjugated to the divine will if sin was to be avoided. See note on v. 39.

26:47 Judas, one of the twelve. See v. 14. All 4 evangelists refer to Judas this way (Mark 14:10, 43; Luke 22:47; John 6:71). Only once (John 20:24) is another disciple so described. The gospel writers seem to use the expression to underscore the insidiousness of Judas’ crime—especially here, in the midst of the betrayal.

26:48, 49 See notes on Mark 14:44, 45.

26:50 Friend. Not the usual Gr. word for “friend,” but another word meaning “comrade.”

26:51 one of those. John identifies the swordsman as Peter and the victim as Malchus (John 18:10). Clearly, Peter was not aiming for the ear, but for the head. Only Luke mentions that Jesus healed Malchus’ ear (see note on Luke 22:51).

26:52 perish by the sword. Peter’s action was vigilantism. No matter how unjust the arrest of Jesus, Peter had no right to take the law into his own hands in order to stop it. Jesus’ reply was a restatement of the Gen. 9:6 principle: “Whoever sheds man’s blood, by man his blood shall be shed,” an affirmation that capital punishment is an appropriate penalty for murder.

26:53 more than twelve legions. A Roman legion was composed of 6,000 soldiers, so this would represent more than 72,000 angels. In 2 Kin. 19:35 a single angel killed more than 185,000 men in a single night, so this many angels would make a formidable army. See note on Luke 2:13.

26:54 Scriptures be fulfilled. God Himself had foreordained the very minutest details of how Jesus would die (Acts 2:23; 4:27, 28). Dying was Christ’s consummate act of submission to the Father’s will (see note on v. 39). Jesus Himself was in absolute control (John 10:17, 18). Yet it was not Jesus alone, but everyone around Him—His enemies included—who fulfilled precisely the details of the OT prophecies. These events display His divine sovereignty. See notes on v. 2; 1:22; 5:18; 27:50.

26:57 Caiaphas the high priest. See note on v. 3. From John 18:13, we learn that Christ was taken first to Annas (former High-Priest and father-in-law to Caiaphas). He then was sent bound to Caiaphas’ house (John 18:24). The conspiracy was well planned, so that “the scribes and the elders” (the Sanhedrin, see note on v. 59) were already “assembled” at Caiaphas’ house and ready to try Jesus. The time was sometime between midnight and the first rooster’s crowing (v. 74). Such a hearing was illegal on several counts: criminal trials were not to be held at night (see note on 27:1); and trials in capital cases could only be held at the temple and only in public. See note on 27:2 for a fuller chronology of the events leading up to the crucifixion.

26:59 the council. See note on John 3:1. The great Sanhedrin was the Supreme Court of Israel, consisting of 71 members, presided over by the High-Priest. They met daily in the temple to hold court, except on the Sabbath and other holy days. Technically, they did not have the power to administer capital punishment (John 18:31), but in the case of Stephen, for example, this was no deterrent to his stoning (cf. Acts 6:12–14; 7:58–60). Roman governors evidently sometimes ignored such incidents as a matter of political expediency. In Jesus’ case, the men who were trying Him were the same ones who had conspired against Him (cf. John 11:47–50).

26:60 they found none. Even though many were willing to perjure themselves, the Sanhedrin could not find a charge that had enough credibility to indict Jesus. Evidently the “false witnesses” could not agree between themselves.

26:61 destroy the temple of God. See John 2:19–21. The witnesses’ account was a distortion of Jesus’ meaning. Mark 14:58 gives a fuller account of their testimony.

26:63 under oath. See note on 5:34. Caiaphas was trying to break Jesus’ silence (v. 62). The oath was supposed to make Him legally obligated to reply. Jesus’ answer (v. 64) implies acceptance of the oath.

26:64 The imagery was taken from Ps. 110:1 and Dan. 7:13.

26:65 the high priest tore his clothes. Normally this was an expression of deep grief (2 Kin. 19:1; Job 1:20; Jer. 36:24). The High-Priest was forbidden to tear his clothes (Lev. 10:6; 21:10)—but the Talmud made an exception for High-Priests who witnessed a blasphemy. But Caiaphas’ supposed grief was as phony as the charge of blasphemy against Jesus; he was gloating over having found something to base his charges on (v. 67).

26:74 he began to curse and swear. I.e., calling on God as his witness, he declared, “I do not know the Man!” and pronounced a curse of death on himself at God’s hand if his words were untrue. All 4 gospels record Peter’s betrayal. Cf. vv. 31–35.

26:75 And Peter remembered. Luke 22:61 records that Jesus made eye contact with Peter at this very moment, which must have magnified Peter’s already unbearable sense of shame. “He went out”—evidently departing from Caiaphas’ house—”and wept bitterly.” The true Peter is seen not in his denial but in his repentance. This account reminds us of not only our own weakness, but also the richness of divine grace (see also John 21:15–19).

Matthew 27

27:1 When morning came. The Sanhedrin waited until daybreak to render their official verdict (cf. 26:66), possibly a token nod to the rule against criminal trials at night (see note on 26:57).

27:2 delivered Him…Pilate. Jesus had two trials, one Jewish and religious, the other Roman and secular. Rome reserved the right of execution in capital cases (see note on 26:59), so Jesus had to be handed over to the Roman authorities for execution of the death sentence. Pilate’s headquarters were in Caesarea, on the Mediterranean coast, but he was in Jerusalem for the Passover celebrations, so he oversaw the trial (see note on Mark 15:1). Christ was brought before Pilate (vv. 2–14), then was sent to Herod for yet another hearing (Luke 23:6–12), then returned to Pilate for the final hearing and pronouncing of sentence (vv. 15–26).

27:3 remorseful. Judas felt the sting of his own guilt, but this was not genuine repentance. There is a godly sorrow that leads to repentance, but Judas’ remorse was of a different kind, as demonstrated by his suicide (v. 5). Cf. 2 Cor. 7:10.

27:5 hanged himself. See note on Acts 1:18.

27:9 spoken by Jeremiah. Actually the statement paraphrases Zech. 11:12, 13. But the Hebrew canon was divided into 3 sections, Law, Writings, and Prophets (cf. Luke 24:44). Jeremiah came first in the order of prophetic books, so the Prophets were sometimes collectively referred to by his name.

27:11 It is as you say. These words were probably spoken immediately after the dialogue John 18:34–36 reports.

27:25 His blood be on us. The Jews accepted the blame for the execution of Jesus and did not hold the Romans responsible. Cf. 21:38, 39.

27:26 scourged. The whip used for scourging consisted of several strands of leather attached to a wooden handle. Each strand had a bit of metal or bone attached to the end. The victim was bound to a post by the wrists, high over his head, so that the flesh of the back would be taut. An expert at wielding the scourge could literally tear the flesh from the back, lacerating muscles, and sometimes even exposing the kidneys or other internal organs. Scourging alone was fatal in some cases.

27:27 Praetorium. Pilate’s residence in Jerusalem. It was probably located in the Antonia Fortress, adjacent to the NW corner of the temple. “The soldiers of the governor” were part of a “garrison”—about 600 soldiers—assigned to serve the governor (Pilate) during his stay in Jerusalem.

27:28 scarlet robe. Mark 15:17 and John 19:2 say “purple,” suggesting that the robe may have been something between royal purple, and “scarlet,” the closest thing they could find to the traditional garb of royalty. The word for “robe” refers to a military cloak undoubtedly belonging to one of the soldiers.

27:29 a reed in His right hand. To imitate a scepter they purposely chose something flimsy-looking.

27:30 they spat on Him. See Is. 50:6. struck Him on the head. A reed long enough to make a mock scepter would be firm enough to be extremely painful, about like a broom handle. John 19:3 says they hit Him with their fists as well.

27:31 to be crucified. Crucifixion was a form of punishment that had been passed down to the Romans from the Persians, Phoenicians, and Carthaginians. Roman crucifixion was a lingering doom—by design. Roman executioners had perfected the art of slow torture while keeping the victim alive. Some victims even lingered until they were eaten alive by birds of prey or wild beasts. Most hung on the cross for days before dying of exhaustion, dehydration, traumatic fever, or—most likely—suffocation. When the legs would no longer support the weight of the body, the diaphragm was constricted in a way that made breathing impossible. That is why breaking the legs would hasten death (John 19:31–33), but this was unnecessary in Jesus’ case. The hands were usually nailed through the wrists, and the feet through the instep or the Achilles tendon (sometimes using one nail for both feet). None of these wounds would be fatal, but their pain would become unbearable as the hours dragged on. The most notable feature of crucifixion was the stigma of disgrace that was attached to it (Gal. 3:13; 5:11; Heb. 12:2). One indignity was the humiliation of carrying one’s own cross, which might weigh as much as 200 pounds. Normally a quaternion, 4 soldiers, would escort the prisoner through the crowds to the place of crucifixion. A placard bearing the indictment would be hung around the person’s neck.

27:32 Cyrene. A city in N Africa. Evidently the scourging had so weakened Jesus that He was unable to carry the cross. This is another touching picture of His humanity, beset with all human weaknesses except sin (Heb. 4:15).

27:33 Place of a Skull. “Golgotha” may have been a skull-shaped hill, or it may have been so named because as a place of crucifixion, it accumulated skulls. None of the gospels mention a hill. Luke 23:33 uses the name “Calvary,” from the Lat., calvaria, “skull.”

27:34 wine mingled with gall. “Gall” simply refers to something bitter. Mark 15:23 identifies it as myrrh, a narcotic. The Jews had a custom, based on Prov. 31:6, of administering a pain-deadening medication mixed with wine to victims of crucifixion, in order to deaden the pain. Tasting what it was, Christ, though thirsty, “would not drink,” lest it dull His senses before He completed His work. The lessening of physical pain would probably not have diminished the efficacy of His atoning work (see notes on 26:38, 39). But He needed His full mental faculties for the hours yet to come. It was necessary for Him to be awake and fully conscious, for example, to minister to the dying thief (Luke 23:43).

27:35 divided His garments. The garments of the victim were the customary spoils of the executioners. John 19:23, 24 gives a fuller account. This action was foretold in Ps. 22:18.

27:37 the accusation. For a reconciliation of the differences between the various accounts of this inscription, see note on Luke 23:38 (cf. Mark 15:26). The fact that the placard was placed “over His head” suggests that this cross was in the familiar shape with an upright protruding above the transom, and not the T-shaped cross that was also sometimes used.

27:38 robbers. This word denotes a rebel and brigand who plunders as he steals. Mere thieves were not usually crucified. These were probably cohorts of Barabbas.

27:40 destroy the temple and build it in three days. See 26:61. They had missed His point. “He was speaking of the temple of His body” (John 2:21). He would not “come down from the cross,” but it was not because He was powerless to do so (John 10:18). The proof that He was the Son of God came “in three days” (see note on 12:40), when He returned with “the temple” (i.e., His body) rebuilt.

27:42 we will believe Him. See notes on 12:38; 16:1.

27:45 from the sixth hour until the ninth hour. From noon until 3:00 p.m. The crucifixion began at 9:00 a.m. (see notes on Mark 15:25; Luke 23:44).

27:46 Eli, Eli, lama sabachthani. “Eli” is Heb.; the rest Aram. (Mark 15:34 gives the entire wail in Aramaic.) This cry is a fulfillment of Psalm 22:1, one of many striking parallels between that psalm and the specific events of the crucifixion (see notes on Ps. 22). Christ at that moment was experiencing the abandonment and despair that resulted from the outpouring of divine wrath on Him as sin-bearer (see note on 26:39).

27:50 yielded up His spirit. A voluntary act. See John 10:18. See note on 26:54.

27:51 the veil of the temple. I.e., the curtain that blocked the entrance to the Most Holy Place (Ex. 26:33; Heb. 9:3). The tearing of the veil signified that the way into God’s presence was now open to all through a new and living way (Heb. 10:19–22). The fact that it tore “from top to bottom” showed that no man had split the veil. God did it.

27:52 bodies of the saints…were raised. Matthew alone mentions this miracle. Nothing more is said about these people, which would be unlikely if they remained on earth for long. Evidently, these people were given glorified bodies; they appeared “to many” (v. 53), enough to establish the reality of the miracle; and then they no doubt ascended to glory—a kind of foretaste of 1 Thess. 4:16.

27:54 the centurion. See note on 8:5. those with him. These were probably men under his charge. Mark 15:39 says the centurion was the one who uttered the words of confession, but he evidently spoke for his men as well. Their “fear” speaks of an awareness of their sin, and the word “truly” suggests a certainty and conviction that bespeaks genuine faith. These men represent an answer to Jesus’ prayer in Luke 23:34. Their response contrasts sharply with the mocking taunts of vv. 39–44.

27:56 Mary Magdalene. She had been delivered from 7 demons (Luke 8:2); the other “Mary” (“wife of Clopas,” John 19:25—a variant of Alphaeus) was the mother of the apostle known as “James the Less” (Mark 15:40; see note on 10:2). the mother of Zebedee’s sons. Salome (Mark 15:40), mother of James and John. From John 19:26, we learn that Mary, the mother of Jesus, was also present at the cross—possibly standing apart from these 3, who were “looking on from afar” (v. 55), as if they could not bear to watch His sufferings, but neither could they bear to leave Him.

27:57 Arimathea. A town about 15–20 mi. NW of Jerusalem. Joseph. Mark 15:43 and Luke 23:50, 51 identify him as a member of the Sanhedrin (see note on 26:59), though Luke says “he had not consented to their decision and deed” in condemning Christ. Joseph and Nicodemus (John 19:39), both being prominent Jewish leaders, buried Christ in Joseph’s own “new tomb” (v. 60), thus fulfilling exactly the prophecy of Is. 53:9.

27:62 the next day. The Sabbath. the Day of Preparation. This was on Friday.

Matthew 28

28:1 as the first day of the week began to dawn. Sabbath officially ended with sundown on Saturday. At that time the women could purchase and prepare spices (Luke 24:1). The event described here occurred the next morning, at dawn on Sunday, the first day of the week. other Mary. The mother of James the Less (see note on 27:56).

28:2 a great earthquake. The second earthquake associated with Christ’s death (27:51). This one may have been confined to the immediate area around the grave, when “an angel” supernaturally “rolled back the stone from the door”—not to let Jesus out, for if He could rise from the dead, He would need no help escaping an earthly tomb, but to let the women and the apostles in (v. 6).

28:4 became like dead men. This suggests that they were not merely paralyzed with fear, but completely unconscious, totally traumatized by what they had seen. The word translated “shook” has the same root as the word for “earthquake” in v. 2. The sudden appearance of this angel, at the same time the women arrived, was their first clue that anything extraordinary was happening.

28:6 Come, see the place where the Lord lay. See note on Luke 24:4 for the order of these events as gleaned from all 4 gospels.

28:7 there you will see Him. See vv. 10, 16; 26:32; John 21:1–14. This does not mean they would not see Him until then. He was seen by the apostles several times before they saw Him in Galilee (Luke 24:15, 34, 36; John 20:19, 26). But His supreme post-resurrection appearance was in Galilee, where “He was seen by over five hundred brethren at once” (1 Cor. 15:6). See note on v. 16.

28:9 Jesus met them. For a summary of Christ’s post-resurrection appearances, see note on Luke 24:34.

28:10 My brethren. I.e., the disciples.

28:11 reported to the chief priests. The Jewish leaders’ determination to cover up what had occurred reveals the obstinacy of unbelief in the face of evidence (Luke 16:31).

28:12 a large sum of money. Lit. “silver” (cf. 26:15). The bribery was necessary because the soldiers’ story, if true, could cost them their lives—since they were charged with guard duty under Pilate’s personal orders (27:65). The Jewish leaders also promised to cover for the soldiers if the false story they spread leaked back to Pilate (v. 14).

28:13 while we slept. The story was obviously bogus, and not a very good cover-up. They could not possibly know what had happened while they were asleep.

28:16 the eleven disciples. This does not mean that only the 11 were present. The fact that some there “doubted” (v. 17) strongly suggests that more than the 11 were present. It is likely that Christ arranged this meeting in Galilee because that was where most of His followers were. This seems the most likely location for the massive gathering of disciples Paul describes in 1 Cor. 15:6 (see note on v. 7).

28:17 but some doubted. That simple phrase is one of countless testimonies to the integrity of Scripture. The transparent honesty of a statement like this shows that Matthew was not attempting to exclude or cover up facts that might lessen the perfection of such a glorious moment.

28:18 All authority. See 11:27; John 3:35. Absolute sovereign authority—lordship over all—is handed to Christ, “in heaven and on earth.” This is clear proof of His deity. The time of His humiliation was at an end, and God had exalted Him above all (Phil. 2:9–11).

28:19 therefore. I.e., on the basis of His authority, the disciples were sent to “make disciples of all nations.” The sweeping scope of their commission is consummate with His unlimited authority. in the name of the Father…Son and…Holy Spirit. The formula is a strong affirmation of trinitarianism.

28:20 teaching them to observe all things that I have commanded you. The kind of evangelism called for in this commission does not end with the conversion of the unbeliever. I am with you. There’s a touching echo of the beginning of Matthew’s gospel here. Immanuel (1:23) “which is translated, ‘God with us’”—remains “with” us “even to the end of the age”—i.e., until He returns bodily to judge the world and establish His earthly kingdom.

Matthew 1

1:1 a Luke 3:23

1:1 b 2 Sam. 7:12–16; Ps. 132:11; Is. 9:6; 11:1; Jer. 23:5; (Matt. 1:18; Luke 3:23, 31); John 7:42; Acts 2:30; (Rom. 1:3); Rev. 22:16

1:1 c Gen. 12:3; 22:18; (Gal. 3:16)

1:1 1 Lit. generation

1:2 d Gen. 21:2, 12

1:2 e Gen. 25:26; 28:14

1:2 f Gen. 29:35

1:3 g Gen. 38:27; 49:10

1:3 h Ruth 4:18–22; 1 Chr. 2:1–15; Matt. 1:3–6

1:5 i Ruth 2:1; 4:1–13

1:6 j 1 Sam. 16:1; Is. 11:1, 10

1:6 k 2 Sam. 7:12; 12:24; Is. 9:7

1:6 2 Words in italic type have been added for clarity. They are not found in the original Greek.

1:7 l 1 Kin. 11:43; 1 Chr. 3:10

1:7 m 2 Chr. 11:20

1:7 3 NU Asaph

1:8 n 1 Chr. 3:10

1:8 o 2 Kin. 15:13

1:9 p 2 Kin. 15:38

1:10 q 2 Kin. 20:21

1:10 r 1 Kin. 13:2

1:10 4 NU Amos

1:11 s 1 Chr. 3:15, 16

1:11 t 2 Kin. 24:14–16; Jer. 27:20; Matt. 1:17

1:11 5 Or Coniah or Jehoiachin

1:12 u 1 Chr. 3:17

1:12 v Ezra 3:2; Neh. 12:1; Hag. 1:1

1:16 w Matt. 13:55; Mark 6:3

1:18 x Matt. 12:46; Luke 1:27

1:18 y Is. 7:14; 49:5; Luke 1:35

1:19 z Deut. 24:1; John 8:4, 5

1:19 6 an upright

1:20 a Luke 1:35

1:20 7 Lit. begotten

1:21 b (Is. 7:14; 9:6, 7); Luke 1:31; 2:21

1:21 c Luke 2:11; John 1:29; (Acts 4:12; 5:31; 13:23, 38; Rom. 5:18, 19; Col. 1:20–23)

1:21 8 Lit. Savior

1:23 d Is. 7:14

1:23 9 Words in oblique type in the New Testament are quoted from the Old Testament.

1:25 e Ex. 13:2; Luke 2:7, 21

1:25 10 Kept her a virgin

1:25 11 NU a Son

Matthew 2

2:1 a Mic. 5:2; Luke 2:4–7

2:1 b Gen. 25:6; 1 Kin. 4:30

2:1 1 Gr. magoi

2:2 c Luke 2:11

2:2 d (Num. 24:17; Is. 60:3)

2:4 e 2 Chr. 36:14

2:4 f 2 Chr. 34:13

2:4 g Mal. 2:7

2:6 h Mic. 5:2; John 7:42

2:6 i Gen. 49:10; (Rev. 2:27)

2:7 j Num. 24:17

2:7 2 Gr. magoi

2:11 k Ps. 72:10; Is. 60:6

2:12 l (Job 33:15, 16); Matt. 1:20

2:15 m Num. 24:8; Hos. 11:1

2:18 n Jer. 31:15

2:20 o Luke 2:39

2:20 p Matt. 2:16

2:22 q Matt. 2:12, 13, 19

2:22 r Matt. 3:13; Luke 2:39

2:23 s Luke 1:26; 2:39; John 1:45, 46

2:23 t Judg. 13:5

Matthew 3

3:1 a Matt. 3:1–12; Mark 1:3–8; Luke 3:2–17; John 1:6–8, 19–28

3:1 b Josh. 14:10

3:2 c Dan. 2:44; Mal. 4:6; Matt. 4:17; Mark 1:15; Luke 1:17; 10:9; 11:20; 21:31

3:3 d Is. 40:3; Luke 3:4; John 1:23

3:3 e Luke 1:76

3:4 f 2 Kin. 1:8; Zech. 13:4; Matt. 11:8; Mark 1:6

3:4 g Lev. 11:22

3:4 h 1 Sam. 14:25, 26

3:5 i Mark 1:5

3:6 j Acts 19:4, 18

3:7 k Matt. 12:34; Luke 3:7–9

3:7 l (Rom. 5:9; 1 Thess. 1:10)

3:9 m John 8:33; Acts 13:26; (Rom. 4:1, 11, 16; Gal. 3:29)

3:10 n (Ps. 92:12–14); Matt. 7:19; Luke 13:7, 9; (John 15:6)

3:11 o Mark 1:4, 8; Luke 3:16; John 1:26; Acts 1:5

3:11 p (Is. 4:4; John 20:22; Acts 2:3, 4; 1 Cor. 12:13)

3:11 1 M omits and fire

3:12 q Mal. 3:3

3:12 r Mal. 4:1; Matt. 13:30

3:13 s Matt. 3:13–17; Mark 1:9–11; Luke 3:21, 22; John 1:31–34

3:13 t Matt. 2:22

3:16 u Mark 1:10

3:16 v (Is. 11:2); Luke 3:22; John 1:32; Acts 7:56

3:16 2 Or he

3:17 w John 12:28

3:17 x Ps. 2:7; Is. 42:1; Mark 1:11; Luke 1:35; 9:35; Col. 1:13

Matthew 4

4:1 a Matt. 4:1–11; Mark 1:12; Luke 4:1

4:1 b Ezek. 3:14; Acts 8:39

4:4 c Deut. 8:3

4:5 d Neh. 11:1, 18; Dan. 9:24; Matt. 27:53

4:6 e Ps. 91:11

4:6 f Ps. 91:12

4:7 g Deut. 6:16

4:7 1 test

4:8 h (Matt. 16:26; 1 John 2:15–17)

4:10 i Deut. 6:13; 10:20; Josh. 24:14

4:10 2 M Get behind Me

4:11 j (James 4:7)

4:11 k Matt. 26:53; Luke 22:43; (Heb. 1:14)

4:12 l Matt. 14:3; Mark 1:14; Luke 3:20; John 4:43

4:15 m Is. 9:1, 2

4:16 n Is. 42:7; Luke 2:32

4:17 o Mark 1:14, 15

4:17 p Matt. 3:2; 10:7

4:17 3 has drawn near

4:18 q Matt. 4:18–22; Mark 1:16–20; Luke 5:2–11; John 1:40–42

4:18 r Matt. 10:2; 16:18; John 1:40–42

4:19 s Luke 5:10

4:20 t Matt. 19:27; Mark 10:28

4:21 u Mark 1:19

4:23 v Ps. 22:22; Matt. 9:35; Mark 1:21; 6:2; 10:1; Luke 4:15; 6:6; 13:10; John 6:59; 18:20

4:23 w (Matt. 24:14); Mark 1:14; Luke 4:43; 8:1; 16:16

4:23 x Mark 1:34; Luke 4:40; 7:21; Acts 10:38

4:24 y Mark 1:32, 33; Luke 4:40

4:24 4 Lit. the report of Him

4:25 z Matt. 5:1; 8:1, 18; Mark 3:7, 8

4:25 5 Lit. Ten Cities

Matthew 5

5:1 a Matt. 14:23; 15:29; 17:1; Mark 3:13; Luke 6:17; 9:28; John 6:3, 15

5:2 b (Matt. 7:29); Mark 10:1; 12:35; John 8:2

5:3 c Prov. 16:19; Is. 66:2; Luke 6:20–23

5:4 d Is. 61:2, 3; Luke 6:21; (John 16:20); Acts 16:34; (2 Cor. 1:7); Rev. 21:4

5:5 e Ps. 37:11; Is. 29:19

5:5 f (Rom. 4:13)

5:5 1 Or land

5:6 g Luke 1:53; Acts 2:4

5:6 h (Is. 55:1; 65:13; John 4:14; 6:48; 7:37)

5:7 i Ps. 41:1; Mark 11:25

5:8 j Ps. 15:2; 24:4; Heb. 12:14

5:8 k Acts 7:55, 56; 1 Cor. 13:12

5:10 l (2 Cor. 4:17); 1 Pet. 3:14

5:11 m Luke 6:22

5:11 n 1 Pet. 4:14

5:12 o Luke 6:23; Acts 5:41; 1 Pet. 4:13, 14

5:12 p 2 Chr. 36:16; Neh. 9:26; Matt. 23:37; Acts 7:52; 1 Thess. 2:15; Heb. 11:35–37; James 5:10

5:13 q Mark 9:50; Luke 14:34

5:14 r (Prov. 4:18; John 8:12); Phil. 2:15

5:15 s Mark 4:21; Luke 8:16; Phil. 2:15

5:16 t 1 Pet. 2:12

5:16 u (John 15:8); 1 Cor. 14:25

5:17 v Rom. 10:4

5:18 w Matt. 24:35; Luke 16:17

5:18 2 Gr. iota, Heb. yod, the smallest letter

5:18 3 The smallest stroke in a Heb. letter

5:19 x (James 2:10)

5:20 y (Rom. 10:3)

5:21 z Ex. 20:13; Deut. 5:17

5:21 4 in ancient times

5:22 a (1 John 3:15)

5:22 b (James 2:20; 3:6)

5:22 5 NU omits without a cause

5:22 6 Lit., in Aram., Empty head

5:22 7 Gr. More

5:22 8 Gr. Gehenna

5:23 c Matt. 8:4

5:24 d (Job 42:8; 1 Tim. 2:8; 1 Pet. 3:7)

5:25 e (Prov. 25:8); Luke 12:58, 59

5:25 f (Ps. 32:6; Is. 55:6)

5:27 g Ex. 20:14; Deut. 5:18

5:27 9 NU, M omit to those of old

5:28 h 2 Sam. 11:2–5; Job 31:1; Prov. 6:25; (Matt. 15:19; James 1:14, 15)

5:29 i Mark 9:43

5:29 j (Col. 3:5)

5:29 10 Lit. stumble or offend

5:30 11 Lit. stumble or offend

5:31 k Deut. 24:1; (Jer. 3:1); Mark 10:2

5:32 l (Matt. 19:9; Mark 10:11; Luke 16:18; Rom. 7:3); 1 Cor. 7:11

5:32 12 Or fornication

5:33 m Matt. 23:16

5:33 n (Ex. 20:7); Lev. 19:12; Num. 30:2

5:33 o Deut. 23:23

5:33 13 ancient times

5:34 p Matt. 23:16; James 5:12

5:34 q Is. 66:1

5:35 r Ps. 48:2; (Matt. 5:2, 19; 6:10)

5:37 s (Col. 4:6); James 5:12

5:37 14 Lit. your word be yes yes

5:38 t Ex. 21:24; Lev. 24:20; Deut. 19:21

5:39 u (Prov. 20:22); Luke 6:29; (Rom. 12:17; 1 Cor. 6:7; 1 Pet. 3:9)

5:39 v Is. 50:6; Lam. 3:30

5:41 w Matt. 27:32

5:42 x Deut. 15:7–11; Luke 6:30–34; 1 Tim. 6:18

5:43 y Lev. 19:18

5:43 z Deut. 23:3–6; Ps. 41:10

5:44 a Luke 6:27; Rom. 12:14

5:44 b (Rom. 12:20)

5:44 c Luke 23:34; Acts 7:60; 1 Cor. 4:12; 1 Pet. 2:23

5:44 15 NU But I say to you, love your enemies and pray for those who persecute you

5:45 d Job 25:3; Ps. 65:9–13; Luke 12:16, 17; Acts 14:17

5:46 e Luke 6:32

5:47 16 M friends

5:47 17 NU Gentiles

5:48 f Gen. 17:1; Lev. 11:44; 19:2; Luke 6:36; (Col. 1:28; 4:12); James 1:4; 1 Pet. 1:15

5:48 g Eph. 5:1

Matthew 6

6:2 a Rom. 12:8

6:4 b Luke 14:12–14

6:4 1 NU omits openly

6:5 2 pretenders

6:6 c 2 Kin. 4:33

6:6 3 NU omits openly

6:7 d Eccl. 5:2

6:7 e 1 Kin. 18:26

6:8 f (Rom. 8:26, 27)

6:9 g Matt. 6:9–13; Luke 11:2–4; (John 16:24; Eph. 6:18; Jude 20)

6:9 h (Matt. 5:9, 16)

6:9 i Mal. 1:11

6:10 j Matt. 26:42; Luke 22:42; Acts 21:14

6:10 k Ps. 103:20

6:11 l (Job 23:12); Prov. 30:8; Is. 33:16; Luke 11:3

6:12 m (Matt. 18:21, 22)

6:13 n (Matt. 26:41; 1 Cor. 10:31; 2 Pet. 2:9; Rev. 3:10)

6:13 o John 17:15; (2 Thess. 3:3); 2 Tim. 4:18; (1 John 5:18)

6:13 4 NU omits the rest of v. 13.

6:14 p (Matt. 7:2); Mark 11:25; (Eph. 4:32; Col. 3:13)

6:15 q Matt. 18:35; James 2:13

6:16 r Is. 58:3–7; Luke 18:12

6:16 5 pretenders

6:17 s Ruth 3:3; 2 Sam. 12:20; Dan. 10:3

6:18 6 NU, M omit openly

6:19 t Prov. 23:4; (1 Tim. 6:17; Heb. 13:5); James 5:1

6:20 u Matt. 19:21; Luke 12:33; 18:22; 1 Tim. 6:19; 1 Pet. 1:4

6:22 v Luke 11:34, 35

6:22 7 Clear, or healthy

6:23 8 Evil, or unhealthy

6:24 w Luke 16:9, 11, 13

6:24 x (Gal. 1:10; 1 Tim. 6:17; James 4:4; 1 John 2:15)

6:24 9 Lit., in Aram., riches

6:25 y (Ps. 55:22); Luke 12:22; (Phil. 4:6; 1 Pet. 5:7)

6:26 z Job 38:41; Ps. 147:9; Matt. 10:29; Luke 12:24

6:27 10 About 18 inches

6:27 11 height

6:29 12 dressed

6:33 a 1 Kin. 3:13; Luke 12:31; (1 Tim. 4:8)

Matthew 7

7:1 a Matt. 7:1–5; Luke 6:37; Rom. 14:3; (1 Cor. 4:3, 4)

7:1 1 Condemn

7:2 b Mark 4:24; Luke 6:38

7:2 2 Condemnation

7:3 c Luke 6:41

7:6 d Prov. 9:7, 8; Acts 13:45

7:7 e (Matt. 21:22; Mark 11:24); Luke 11:9–13; 18:1–8; (John 15:7; James 1:5, 6; 1 John 3:22)

7:8 f Prov. 8:17; Jer. 29:12

7:9 g Luke 11:11

7:11 h Gen. 6:5; 8:21; Ps. 84:11; Is. 63:7; (Rom. 8:32; James 1:17); 1 John 3:1

7:12 i Luke 6:31

7:12 j Matt. 22:40; Rom. 13:8; Gal. 5:14; (1 Tim. 1:5)

7:13 k Luke 13:24

7:14 3 NU, M How narrow … !

7:14 4 confined

7:15 l Deut. 13:3; Jer. 23:16; Ezek. 22:28; Mark 13:22; (Luke 6:26); Rom. 16:17; Eph. 5:6; (Col. 2:8; 2 Pet. 2:1; 1 John 4:1–3)

7:15 m Mic. 3:5

7:16 n Matt. 7:20; 12:33; Luke 6:44; James 3:12

7:16 o Luke 6:43

7:17 p Jer. 11:19; Matt. 12:33

7:19 q Matt. 3:10; Luke 3:9; (John 15:2, 6)

7:21 r Hos. 8:2; Matt. 25:11; Luke 6:46; Acts 19:13

7:21 s Rom. 2:13; James 1:22

7:22 t Num. 24:4

7:23 u Matt. 25:12; Luke 13:25; (2 Tim. 2:19)

7:23 v Ps. 5:5; 6:8; (Matt. 25:41); Luke 13:27

7:24 w Matt. 7:24–27; Luke 6:47–49

7:28 x Matt. 13:54; Mark 1:22; 6:2; Luke 4:32; John 7:46

7:29 y (John 7:46)

Matthew 8

8:2 a Matt. 8:2–4; Mark 1:40–45; Luke 5:12–14

8:2 b Matt. 2:11; 9:18; 15:25; John 9:38; Acts 10:25

8:3 c Matt. 11:5; Luke 4:27

8:4 d Matt. 9:30; Mark 5:43; Luke 4:41; 8:56; 9:21

8:4 e Lev. 14:3, 4, 10; Mark 1:44; Luke 5:14

8:4 f Lev. 14:4–32; Deut. 24:8

8:5 g Luke 7:1–3

8:5 h Matt. 27:54; Acts 10:1

8:8 i Luke 15:19, 21

8:8 j Ps. 107:20

8:11 k (Gen. 12:3; Is. 2:2, 3; 11:10); Mal. 1:11; Luke 13:29; (Acts 10:45; 11:18; 14:27; Rom. 15:9–13; Eph. 3:6)

8:12 l (Matt. 21:43)

8:12 m Matt. 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28; 2 Pet. 2:17; Jude 13

8:14 n Matt. 8:14–16; Mark 1:29–31; Luke 4:38, 39

8:14 o 1 Cor. 9:5

8:15 1 NU, M Him

8:16 p Mark 1:32–34; Luke 4:40, 41

8:17 q Is. 53:4; 1 Pet. 2:24

8:19 r Matt. 8:19–22; Luke 9:57, 58

8:21 s Luke 9:59, 60

8:21 t 1 Kin. 19:20

8:24 u Mark 4:37; Luke 8:23–25

8:26 v Ps. 65:7; 89:9; 107:29

8:27 2 Lit. What sort of man is this

8:28 w Mark 5:1–4; Luke 8:26–33

8:28 3 NU Gadarenes

8:31 4 NU send us into

8:34 x Deut. 5:25; 1 Kin. 17:18; Amos 7:12; Luke 5:8; Acts 16:39

Matthew 9

9:1 a Matt. 4:13; 11:23; Mark 5:21

9:2 b Mark 2:3–12; Luke 5:18–26

9:2 c Matt. 8:10

9:4 d Ps. 139:2; Matt. 12:25; Mark 12:15; Luke 5:22; 6:8; 9:47; 11:17

9:8 e Matt. 8:27; John 7:15

9:8 1 NU were afraid

9:9 f Mark 2:14; Luke 5:27

9:10 g Mark 2:15; Luke 5:29

9:11 h Matt. 11:19; Mark 2:16; Luke 5:30; 15:2

9:11 i (Gal. 2:15)

9:13 j Hos. 6:6; (Mic. 6:6–8); Matt. 12:7

9:13 k Mark 2:17; Luke 5:32; 1 Tim. 1:15

9:13 2 NU omits to repentance

9:14 l Mark 2:18; Luke 5:33–35; 18:12

9:14 3 NU brackets often as disputed.

9:15 m John 3:29

9:15 n Acts 13:2, 3; 14:23

9:15 4 Lit. sons of the bridechamber

9:16 5 Lit. that which is put on

9:17 6 burst

9:18 o Mark 5:22–43; Luke 8:41–56

9:19 p Matt. 10:2–4

9:20 q Mark 5:25; Luke 8:43

9:20 r Num. 15:38; Deut. 22:12; Matt. 14:36; 23:5; Mark 6:56

9:22 s Matt. 9:29; 15:28; Mark 5:34; 10:52; Luke 7:50; 8:48; 17:19; 18:42

9:23 t Mark 5:38; Luke 8:51

9:23 u 2 Chr. 35:25; Jer. 9:17; 16:6; Ezek. 24:17

9:24 v John 11:3; Acts 20:10

9:25 w Matt. 8:3, 15; Mark 1:31

9:26 x Matt. 4:24; Mark 1:28, 45; Luke 4:14, 37; 5:15; 7:17

9:27 y Matt. 20:29–34

9:27 z Matt. 15:22; Mark 10:47; Luke 18:38, 39

9:30 a Matt. 8:4; Luke 5:14

9:31 b Mark 7:36

9:31 7 Lit. made Him known

9:31 8 Lit. land

9:32 c Matt. 12:22, 24; Luke 11:14

9:34 d Matt. 12:24; Mark 3:22; Luke 11:15; John 7:20

9:35 e Matt. 4:23

9:35 9 NU omits among the people

9:36 f Mark 6:34

9:36 g Num. 27:17; 1 Kin. 22:17; Ezek. 34:5; Zech. 10:2; Mark 6:34

9:36 10 NU, M harassed

9:37 h Luke 10:2; John 4:35

9:38 i (Matt. 28:19, 20; Eph. 4:11, 12); 2 Thess. 3:1

Matthew 10

10:1 a Mark 3:13; Luke 6:13

10:2 b John 1:42

10:3 1 NU omits Lebbaeus, whose surname was

10:4 c Luke 6:15; Acts 1:13

10:4 d Matt. 26:14; Luke 22:3; John 13:2, 26

10:4 2 NU Cananaean

10:5 e Matt. 4:15

10:5 f 2 Kin. 17:24; Luke 9:52; 10:33; 17:16; John 4:9

10:6 g Matt. 15:24; Acts 13:46

10:6 h Is. 53:6; Jer. 50:6

10:7 i Luke 9:2

10:7 j Matt. 3:2; Luke 10:9

10:7 3 has drawn near

10:8 k (Acts 8:18)

10:8 4 NU raise the dead, cleanse the lepers

10:8 5 M omits raise the dead

10:9 l 1 Sam. 9:7; Mark 6:8

10:9 m Mark 6:8

10:10 n Luke 10:7; (1 Cor. 9:4–14); 1 Tim. 5:18

10:11 o Luke 10:8

10:13 p Luke 10:5

10:13 q Ps. 35:13

10:14 r Mark 6:11; Luke 9:5

10:14 s Neh. 5:13; Luke 10:10, 11; Acts 13:51

10:15 t Matt. 11:22, 24

10:16 u Luke 10:3

10:16 v 2 Cor. 12:16; Eph. 5:15; Col. 4:5

10:16 w (Phil. 2:14–16)

10:16 6 innocent

10:17 x Matt. 23:34; Mark 13:9; Luke 12:11

10:17 y Acts 5:40; 22:19; 26:11

10:18 z Acts 12:1; 2 Tim. 4:16

10:19 a Mark 13:11; Luke 12:11, 12; 21:14, 15

10:19 b Ex. 4:12; Jer. 1:7

10:20 c 2 Sam. 23:2; (2 Tim. 4:17)

10:21 d Mic. 7:6; Luke 21:16

10:22 e Matt. 24:9; Luke 21:17; John 15:18

10:22 f (Dan. 12:12); Matt. 24:13; Mark 13:13

10:23 g Matt. 2:13; Acts 8:1

10:23 h (Matt. 24:14; Mark 13:10)

10:23 i Matt. 16:28

10:24 j Luke 6:40; John 15:20

10:25 k Mark 3:22; Luke 11:15, 18, 19; John 8:48, 52

10:25 7 NU, M Beelzebul; a Philistine deity, 2 Kin. 1:2, 3

10:26 l Mark 4:22; Luke 8:17; 12:2, 3; (1 Cor. 4:5)

10:27 m Luke 12:3; Acts 5:20

10:28 n Luke 12:4; (1 Pet. 3:14)

10:28 o Is. 8:13; Matt. 5:22; Luke 12:5

10:28 8 Gr. Gehenna

10:29 p Luke 12:6, 7

10:29 9 Gr. assarion, a coin worth about 1⁄16 of a denarius

10:30 q 1 Sam. 14:45; 2 Sam. 14:11; 1 Kin. 1:52; Luke 21:18; Acts 27:34

10:32 r Ps. 119:46; Luke 12:8; (Rom. 10:9)

10:32 s (Rev. 3:5)

10:33 t (Mark 8:38; Luke 9:26); 2 Tim. 2:12

10:34 u (Luke 12:49)

10:35 v Mic. 7:6; Matt. 10:21; Luke 12:53

10:35 10 alienate a man from

10:36 w Ps. 41:9; 55:13; John 13:18

10:37 x Deut. 33:9; Luke 14:26

10:38 y (Matt. 16:24; Mark 8:34; Luke 9:23; 14:27)

10:39 z Matt. 16:25; Mark 8:35; Luke 9:24; 17:33; John 12:25

10:40 a Mark 9:37; Luke 9:48; John 12:44; Gal. 4:14

10:41 b 1 Kin. 17:10; 2 Kin. 4:8

10:42 c (Matt. 25:40); Mark 9:41; Heb. 6:10

Matthew 11

11:1 a Matt. 9:35; Luke 23:5

11:2 b Luke 7:18–35

11:2 c Matt. 4:12; 14:3; Mark 6:17; Luke 9:7

11:2 1 NU sent by his

11:3 d Gen. 49:10; Num. 24:17; Deut. 18:15, 18; Dan. 9:24; John 6:14

11:5 e Is. 29:18; 35:4–6; John 2:23

11:5 f Ps. 22:26; Is. 61:1; Luke 4:18; James 2:5

11:6 g Is. 8:14, 15; (Rom. 9:32); 1 Pet. 2:8

11:7 h Luke 7:24

11:7 i (Eph. 4:14)

11:9 j Matt. 14:5; 21:26; Luke 1:76; 20:6

11:10 k Mal. 3:1; Mark 1:2; Luke 1:76

11:12 l Luke 16:16

11:13 m Mal. 4:4–6

11:14 n Mal. 4:5; Matt. 17:10–13; Mark 9:11–13; Luke 1:17; John 1:21

11:15 o Matt. 13:9; Luke 8:8; Rev. 2:7, 11, 17, 29; 3:6, 13

11:16 p Luke 7:31

11:17 2 Lit. beat your breast

11:19 q Matt. 9:10

11:19 r Luke 7:35; John 2:1–11

11:19 3 wine drinker

11:19 4 NU works

11:20 s Luke 10:13–15, 18

11:21 t Jon. 3:6–8

11:22 u Matt. 10:15; 11:24

11:23 v Is. 14:13; Lam. 2:1; Ezek. 26:20; 31:14; 32:18, 24

11:23 5 NU will you be exalted to heaven? No, you will be

11:24 w Matt. 10:15

11:25 x Luke 10:21, 22

11:25 y Ps. 8:2; 1 Cor. 1:19; (2 Cor. 3:14)

11:25 z Matt. 16:17

11:27 a Matt. 28:18; Luke 10:22; John 3:35; 13:3; 1 Cor. 15:27

11:27 b John 1:18; 6:46; 10:15

11:28 c (John 6:35–37)

11:29 d (John 13:15); Eph. 4:2; (Phil. 2:5; 1 Pet. 2:21; 1 John 2:6)

11:29 e Zech. 9:9; (Phil. 2:7, 8)

11:29 f Jer. 6:16

11:29 6 meek

11:30 g (1 John 5:3)

Matthew 12

12:1 a Mark 2:23; Luke 6:1–5

12:1 b Deut. 23:25

12:3 c Ex. 31:15; 35:2; 1 Sam. 21:6

12:4 d Ex. 25:30; Lev. 24:5

12:4 e Ex. 29:32; Lev. 8:31; 24:9

12:5 f Num. 28:9; (John 7:22)

12:5 1 desecrate

12:6 g (2 Chr. 6:18; Is. 66:1, 2; Mal. 3:1); Matt. 12:41, 42

12:7 h (1 Sam. 15:22; Hos. 6:6; Mic. 6:6–8); Matt. 9:13

12:8 2 NU, M omit even

12:9 i Mark 3:1–6; Luke 6:6–11

12:10 j Luke 13:14; 14:3; John 9:16

12:14 k Ps. 2:2; Matt. 27:1; Mark 3:6; (Luke 6:11); John 5:18; 10:39; 11:53

12:15 l Matt. 10:23; Mark 3:7

12:15 m Matt. 19:2

12:15 3 NU brackets multitudes as disputed.

12:16 n Matt. 8:4; 9:30; 17:9

12:18 o Is. 42:1–4; 49:3

12:18 p Matt. 3:17; 17:5

12:22 q Matt. 9:32; (Mark 3:11); Luke 11:14, 15

12:22 4 NU omits blind and

12:23 r Matt. 9:27; 21:9

12:24 s Matt. 9:34; Mark 3:22; Luke 11:15

12:24 5 NU, M Beelzebul, a Philistine deity

12:25 t Matt. 9:4; John 2:25; Rev. 2:23

12:28 u (Dan. 2:44; 7:14; Luke 1:33); 11:20; (17:20, 21; 1 John 3:8)

12:29 v Is. 49:24; (Luke 11:21–23)

12:31 w Mark 3:28–30; Luke 12:10; (Heb. 6:4–6; 10:26, 29; 1 John 5:16)

12:31 x Acts 7:51

12:32 y Matt. 11:19; 13:55; John 7:12, 52

12:32 z 1 Tim. 1:13

12:33 a Matt. 7:16–18; Luke 6:43, 44; (John 15:4–7)

12:34 b Matt. 3:7; 23:33; Luke 3:7

12:34 c 1 Sam. 24:13; Is. 32:6; (Matt. 15:18); Luke 6:45; Eph. 4:29; (James 3:2–12)

12:34 6 Offspring

12:35 7 NU, M omit of his heart

12:38 d Matt. 16:1; Mark 8:11; Luke 11:16; John 2:18; 1 Cor. 1:22

12:39 e Is. 57:3; Matt. 16:4; Mark 8:38; (Luke 11:29–32); John 4:48

12:40 f Jon. 1:17; Luke 24:46; Acts 10:40; 1 Cor. 15:4

12:41 g Jon. 3:5; Luke 11:32

12:41 h Jer. 3:11; Ezek. 16:51; (Rom. 2:27)

12:41 i Jon. 3:5

12:42 j 1 Kin. 10:1–13; 2 Chr. 9:1; Luke 11:31

12:43 k Luke 11:24–26

12:43 l (Job 1:7; 1 Pet. 5:8)

12:45 m Mark 5:9; Luke 11:26; (Heb. 6:4–8; 10:26; 2 Pet. 2:20–22)

12:46 n Mark 3:31–35; Luke 8:19–21

12:46 o Matt. 13:55; Mark 6:3; John 2:12; 7:3, 5; Acts 1:14; 1 Cor. 9:5; Gal. 1:19

12:47 p Matt. 13:55, 56; John 2:12; Acts 1:14

12:49 q John 20:17; (Rom. 8:29)

12:50 r John 15:14; (Gal. 5:6; 6:15; Col. 3:11; Heb. 2:11)

Matthew 13

13:1 a Matt. 13:1–15; Mark 4:1–12; Luke 8:4–10

13:2 b Luke 8:4

13:2 c Luke 5:3

13:3 d Luke 8:5

13:8 e Gen. 26:12; Matt. 13:23

13:9 f Matt. 11:15; Mark 4:9; Rev. 2:7, 11, 17, 29; 3:6, 13, 22

13:11 g (Matt. 11:25; 16:17); Mark 4:10, 11; (John 6:65; 1 Cor. 2:10; Col. 1:27; 1 John 2:20, 27)

13:11 1 secret or hidden truths

13:12 h Matt. 25:29; Mark 4:25; Luke 8:18; 19:26

13:14 i Is. 6:9, 10; Ezek. 12:2; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26, 27; Rom. 11:8; (2 Cor. 3:14, 15)

13:14 j (John 3:36)

13:15 k Ps. 119:70; Zech. 7:11; 2 Tim. 4:4; Heb. 5:11

13:15 l Luke 19:42

13:15 m Acts 28:26, 27

13:15 2 NU, M would

13:16 n (Prov. 20:12; Matt. 16:17); Luke 10:23, 24; (John 20:29)

13:17 o John 8:56; Heb. 11:13; 1 Pet. 1:10, 11

13:18 p Mark 4:13–20; Luke 8:11–15

13:19 q Matt. 4:23

13:20 r Is. 58:2; Ezek. 33:31, 32; John 5:35

13:21 s (Acts 14:22)

13:21 t Matt. 11:6; 2 Tim. 1:15

13:22 u Matt. 19:23; Mark 10:23; Luke 18:24; 1 Tim. 6:9; 2 Tim. 4:10

13:22 v Jer. 4:3

13:23 w (John 15:5); Phil. 1:11; Col. 1:6

13:30 x Matt. 3:12

13:31 y (Is. 2:2, 3; Mic. 4:1); Mark 4:30; Luke 13:18, 19

13:32 z Ps. 104:12; Ezek. 17:22–24; 31:3–9; Dan. 4:12

13:33 a Luke 13:20, 21

13:33 b (1 Cor. 5:6; Gal. 5:9)

13:33 3 Gr. sata, same as a Heb. seah; approximately 2 pecks in all

13:34 c Mark 4:33, 34; John 10:6; 16:25

13:35 d Ps. 78:2

13:35 e Rom. 16:25, 26; 1 Cor. 2:7; Eph. 3:9; Col. 1:26

13:38 f Matt. 24:14; 28:19; Mark 16:15; Luke 24:47; Rom. 10:18; Col. 1:6

13:38 g Gen. 3:15; John 8:44; Acts 13:10

13:39 h Joel 3:13; Rev. 14:15

13:41 i Matt. 18:7; 2 Pet. 2:1, 2

13:42 j Matt. 3:12; Rev. 19:20; 20:10

13:42 k Matt. 8:12; 13:50

13:43 l (Dan. 12:3; 1 Cor. 15:42, 43, 58)

13:43 m Matt. 13:9

13:44 n Phil. 3:7, 8

13:44 o (Is. 55:1; Rev. 3:18)

13:46 p Prov. 2:4; 3:14, 15; 8:10, 19

13:47 q Matt. 22:9, 10

13:49 r Matt. 25:32

13:51 4 NU omits Jesus said to them

13:51 5 NU omits Lord

13:52 s Song 7:13

13:52 6 A scholar of the Old Testament

13:52 7 Or for

13:54 t Ps. 22:22; Matt. 2:23; Mark 6:1; Luke 4:16; John 7:15

13:55 u Is. 49:7; Mark 6:3; (Luke 3:23); John 6:42

13:55 v Matt. 12:46

13:55 w Mark 15:40

13:55 8 NU Joseph

13:57 x Matt. 11:6; Mark 6:3, 4

13:57 y Luke 4:24; John 4:44

13:58 z Mark 6:5, 6; John 5:44, 46, 47

Matthew 14

14:1 a Mark 6:14–29; Luke 9:7–9

14:3 b Matt. 4:12; Mark 6:17; Luke 3:19, 20

14:4 c Lev. 18:16; 20:21

14:5 d Matt. 21:26; Luke 20:6

14:13 e Matt. 10:23; 12:15; Mark 6:32–44; Luke 9:10–17; John 6:1, 2

14:14 f Matt. 9:36; Mark 6:34

14:15 g Mark 6:35; Luke 9:12

14:19 h 1 Sam. 9:13; Matt. 15:36; 26:26; Mark 6:41; 8:7; 14:22; Luke 24:30; Acts 27:35; (Rom. 14:6)

14:22 1 invited, strongly urged

14:23 i Mark 6:46; Luke 9:28; John 6:15

14:23 j John 6:16

14:24 2 NU many furlongs away from the land

14:26 k Job 9:8

14:27 l Acts 23:11; 27:22, 25, 36

14:27 3 Take courage

14:27 4 Lit. I am

14:30 5 NU brackets that and boisterous as disputed.

14:31 m Matt. 6:30; 8:26

14:33 n Ps. 2:7; Matt. 16:16; 26:63; Mark 1:1; Luke 4:41; John 1:49; 6:69; 11:27; Acts 8:37; Rom. 1:4

14:33 6 NU omits came and

14:34 o Mark 6:53; Luke 5:1

14:34 7 NU to land at

14:36 p (Mark 5:24–34)

14:36 q Matt. 9:20; Mark 3:10; (Luke 6:19); Acts 19:12

Matthew 15

15:1 a Mark 7:1; John 1:19; Acts 25:7

15:2 b Mark 7:5

15:4 c Ex. 20:1, 12; Lev. 19:3; (Deut. 5:16); Prov. 23:22; (Eph. 6:2, 3)

15:4 d Ex. 21:17; Lev. 20:9; Deut. 27:16; Prov. 20:20; 30:17

15:5 e Mark 7:11, 12

15:6 1 NU omits or mother

15:6 2 NU word

15:7 f Mark 7:6

15:8 g Ps. 78:36; Is. 29:13; Ezek. 33:31

15:8 3 NU omits draw near to Me with their mouth, And

15:9 h Is. 29:13; (Col. 2:18–22); Titus 1:14

15:10 i Mark 7:14

15:11 j (Acts 10:15; Rom. 14:14, 17, 20; 1 Tim. 4:4; Titus 1:15)

15:13 k (Is. 60:21; 61:3; John 15:2; 1 Cor. 3:12, 13)

15:14 l Is. 9:16; Mal. 2:8; Matt. 23:16, 24; Luke 6:39; Rom. 2:19

15:15 m Mark 7:17

15:16 n Matt. 16:9; Mark 7:18

15:17 o (1 Cor. 6:13)

15:18 p (Matt. 12:34); Mark 7:20; (James 3:6)

15:19 q Gen. 6:5; 8:21; Prov. 6:14; Jer. 17:9; Mark 7:21; (Rom. 1:29–32; Gal. 5:19–21)

15:21 r Mark 7:24–30

15:22 s Matt. 1:1; 22:41, 42

15:24 t Matt. 10:5, 6; (Rom. 15:8)

15:26 u Matt. 7:6; Phil. 3:2

15:28 v Luke 7:9

15:29 w Matt. 15:29–31; Mark 7:31–37

15:29 x Matt. 4:18

15:30 y Is. 35:5, 6; Matt. 11:5; Luke 7:22

15:30 z Mark 7:25; Luke 7:38; 8:41; 10:39

15:30 4 crippled

15:31 a Luke 5:25, 26; 19:37, 38

15:31 5 crippled

15:32 b Mark 8:1–10

15:33 c 2 Kin. 4:43

15:36 d Matt. 14:19; 26:27; Luke 22:17, 19; John 6:11, 23; Acts 27:35; (Rom. 14:6)

15:36 e 1 Sam. 9:13; Luke 22:19

15:39 f Mark 8:10

15:39 6 NU Magadan

Matthew 16

16:1 a Matt. 12:38; Mark 8:11; Luke 11:16; 12:54–56; 1 Cor. 1:22

16:3 1 NU omits Hypocrites

16:4 b Prov. 30:12; Matt. 12:39; Luke 11:29; 24:46

16:4 2 NU omits the prophet

16:5 c Mark 8:14

16:6 d Mark 8:15; Luke 12:1

16:6 3 yeast

16:8 4 NU have no bread

16:9 e Matt. 14:15–21; Mark 6:30–44; Luke 9:10–17; John 6:1–14

16:10 f Matt. 15:32–38; Mark 8:1–9

16:11 5 yeast

16:12 6 teaching

16:13 g Mark 8:27; Luke 9:18

16:14 h Matt. 14:2; Luke 9:7–9

16:14 i Matt. 21:11

16:15 j John 6:67

16:16 k Matt. 14:33; Mark 8:29; Luke 9:20; John 6:69; 11:27; Acts 8:37; 9:20; Heb. 1:2, 5; 1 John 4:15

16:17 l (Eph. 2:8)

16:17 m (Matt. 11:27; 1 Cor. 2:10); Gal. 1:16

16:18 n John 1:42

16:18 o Acts 2:41; (Eph. 2:20; Rev. 21:14)

16:18 p Job 33:17; Ps. 9:13; 107:18; Is. 38:10

16:18 7 be victorious

16:19 q Matt. 18:18; John 20:23

16:19 8 Or will have been bound … will have been loosed

16:20 r Matt. 17:9; Mark 8:30; Luke 9:21

16:21 s Matt. 20:17; Mark 8:31; 9:31; Luke 9:22; 18:31; 24:46; John 2:19

16:22 9 Lit. Merciful to You (May God be merciful)

16:23 t Matt. 4:10

16:23 u (Rom. 8:7)

16:23 10 a stumbling block

16:24 v Mark 8:34; Luke 9:23; (Acts 14:22; 2 Cor. 4:10, 11; 1 Thess. 3:3; 2 Tim. 3:12)

16:24 w (1 Pet. 2:21)

16:25 x Luke 17:33; John 12:25

16:26 y Luke 12:20, 21

16:26 z Ps. 49:7, 8

16:27 a Matt. 26:64; Mark 8:38; Luke 9:26

16:27 b (Dan. 7:10); Zech. 14:5

16:27 c Job 34:11; Ps. 62:12; Prov. 24:12; Rom. 2:6; 2 Cor. 5:10; 1 Pet. 1:17; Rev. 2:23

16:28 d Mark 9:1; Luke 9:27; Acts 7:55, 56; Rev. 19:11

Matthew 17

17:1 a Matt. 17:1–8; Mark 9:2–8; Luke 9:28–36

17:4 1 NU I will make

17:5 b 2 Pet. 1:17

17:5 c Ps. 2:7; Matt. 3:17; Mark 1:11; Luke 1:35; 3:22; (John 12:28–30)

17:5 d Is. 42:1; Matt. 3:17; 12:18; 2 Pet. 1:17

17:5 e (Deut. 18:15, 19; Acts 3:22, 23)

17:6 f 2 Pet. 1:18

17:7 g Dan. 8:18

17:10 h Mal. 4:5; Matt. 11:14; 16:14; Mark 9:11

17:11 i (Mal. 4:6); Luke 1:17

17:11 2 NU omits first

17:12 j Matt. 11:14; Mark 9:12, 13

17:12 k Matt. 14:3, 10

17:12 l Matt. 16:21

17:13 m Matt. 11:14

17:14 n Matt. 17:14–19; Mark 9:14–28; Luke 9:37–42

17:15 3 Lit. moonstruck

17:17 o Deut. 32:5; Phil. 2:15

17:17 4 unbelieving

17:18 p Luke 4:41

17:20 q Matt. 21:21; Mark 11:23; Luke 17:6; (1 Cor. 12:9)

17:20 5 NU little faith

17:21 6 NU omits v. 21.

17:22 r Matt. 16:21; 26:57; Mark 8:31; Luke 9:22, 44; John 18:12

17:22 7 NU gathering together

17:23 s Matt. 26:22; 27:50; Luke 23:46; 24:46; John 16:6; 19:30; Acts 10:40

17:24 t Mark 9:33

17:24 8 NU Capharnaum, here and elsewhere

17:24 9 Lit. double drachma

17:25 u (Is. 60:10–17)

17:27 10 Gr. stater, the exact temple tax for two

Matthew 18

18:1 a Mark 9:33–37; Luke 9:46–48; 22:24–27

18:2 b Matt. 19:14; Mark 10:14; Luke 18:14–17

18:3 c Ps. 131:2; Matt. 19:14; Mark 10:15; Luke 18:16; (1 Cor. 14:20; 1 Pet. 2:2)

18:4 d (Matt. 20:27; 23:11)

18:5 e (Matt. 10:42); Luke 9:48

18:6 f Mark 9:42; Luke 17:2; (1 Cor. 8:12)

18:7 g Luke 17:1; (1 Cor. 11:19); 1 Tim. 4:1

18:7 h Matt. 26:24; 27:4, 5

18:7 1 enticements to sin

18:8 i Matt. 5:29, 30; Mark 9:43, 45

18:9 2 Gr. Gehenna

18:10 j (Ps. 34:7); Zech. 13:7; (Heb. 1:14)

18:10 k Esth. 1:14; Luke 1:19; Acts 12:15; (Rev. 8:2)

18:11 l Luke 9:56; John 3:17

18:11 3 NU omits v. 11.

18:12 m Matt. 18:12–14; Luke 15:4–7

18:14 n (1 Tim. 2:4)

18:15 o Lev. 19:17; (Luke 17:3, 4; Gal. 6:1); 2 Thess. 3:15; (James 5:19)

18:15 p (James 5:20); 1 Pet. 3:1

18:16 q Deut. 17:6; 19:15; John 8:17; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28

18:17 r Rom. 16:17; 1 Cor. 5:9; (2 Thess. 3:6, 14; 2 John 10)

18:18 s Matt. 16:19; (John 20:22, 23; 1 Cor. 5:4)

18:19 t (1 Cor. 1:10)

18:19 u (1 John 3:22; 5:14)

18:19 4 NU, M Again, assuredly, I say

18:20 v Acts 20:7; 1 Cor. 14:26

18:21 w Luke 17:4

18:22 x (Matt. 6:14; Mark 11:25); Col. 3:13

18:25 y Ex. 21:2; Lev. 25:39; 2 Kin. 4:1; Neh. 5:5, 8

18:29 5 NU omits at his feet

18:29 6 NU, M omit all

18:32 z Luke 7:41–43

18:35 a Prov. 21:13; Matt. 6:12; Mark 11:26; James 2:13

18:35 7 NU omits his trespasses

Matthew 19

19:1 a Matt. 19:1–9; Mark 10:1–12; John 10:40

19:2 b Matt. 12:15

19:4 c Gen. 1:27; 5:2; (Mal. 2:15)

19:4 1 NU created

19:5 d Gen. 2:24; Mark 10:5–9; Eph. 5:31

19:5 e (1 Cor. 6:16; 7:2)

19:7 f Deut. 24:1–4; Matt. 5:31

19:8 g Heb. 3:15

19:8 h Mal. 2:16

19:9 i (Matt. 5:32); Mark 10:11; Luke 16:18; 1 Cor. 7:10

19:9 2 Or fornication

19:10 j (Prov. 21:19)

19:11 k (1 Cor. 7:2, 7, 9, 17)

19:12 l (1 Cor. 7:32)

19:12 3 Emasculated men

19:13 m Matt. 20:31; Mark 10:13; Luke 18:15

19:14 n Matt. 18:3, 4; Mark 10:15; Luke 18:17; (1 Cor. 14:20; 1 Pet. 2:2)

19:16 o Matt. 19:16–29; Mark 10:17–30; Luke 18:18–30

19:16 p Luke 10:25

19:16 4 NU omits Good

19:17 q Ps. 25:8; 34:8; Nah. 1:7; (Rom. 2:4)

19:17 r Lev. 18:5; Deut. 4:40; 6:17; 7:11; 11:22; 28:9; Neh. 9:29; Ezek. 20:21; (Gal. 3:10)

19:17 5 NU Why do you ask Me about what is good?

19:17 6 NU There is One who is good. But

19:18 s Ex. 20:13–16; Deut. 5:17–20

19:19 t Ex. 20:12–16; Deut. 5:16–20; Matt. 15:4

19:19 u Lev. 19:18; Matt. 22:39; (Rom. 13:9; Gal. 5:14; James 2:8)

19:20 v (Phil. 3:6, 7)

19:20 7 NU omits from my youth

19:21 w Matt. 6:20; Luke 12:33; Acts 2:45; 4:34, 35; 1 Tim. 6:18, 19

19:23 x (Matt. 13:22); Mark 10:24; 1 Cor. 1:26; (1 Tim. 6:9)

19:26 y Gen. 18:14; Num. 11:23; Job 42:2; Is. 59:1; Jer. 32:17; Zech. 8:6; Luke 1:37

19:27 z Deut. 33:9; Matt. 4:20; Luke 5:11

19:28 a Matt. 20:21; Luke 22:28–30; (1 Cor. 6:2; Rev. 2:26)

19:29 b (Matt. 6:33); Mark 10:29, 30; Luke 18:29, 30

19:29 8 NU omits or wife

19:29 9 Lit. fields

19:30 c (Matt. 20:16; 21:31, 32); Mark 10:31; Luke 13:30

Matthew 20

20:6 1 NU omits idle

20:7 2 NU omits the rest of v. 7.

20:11 3 grumbled

20:15 a (Rom. 9:20, 21)

20:15 b Deut. 15:9; Prov. 23:6; (Matt. 6:23); Mark 7:22

20:16 c Matt. 19:30; Mark 10:31; Luke 13:30

20:16 d Matt. 22:14

20:16 4 NU omits the rest of v. 16.

20:17 e Matt. 20:17–19; Mark 10:32–34; Luke 18:31–33; John 12:12

20:18 f Matt. 16:21; 26:47–57; Mark 14:42, 64; John 18:5; 19:7

20:19 g Matt. 27:2; Mark 15:1, 16; Luke 23:1; John 18:28; Acts 3:13

20:19 h Matt. 26:67, 68; 27:29, 41; Mark 15:20, 31

20:19 i Matt. 27:26; Mark 15:15; John 19:1

20:19 j Matt. 27:35; Luke 23:33; Acts 3:13–15

20:19 k Matt. 28:5, 6; Mark 16:6, 9; Luke 24:5–8, 46; Acts 10:40; 1 Cor. 15:4

20:20 l Mark 10:35–45

20:20 m Matt. 4:21; 10:2

20:21 n (Matt. 19:28)

20:22 o Is. 51:17, 22; Jer. 49:12; Matt. 26:39, 42; Mark 14:36; Luke 22:42; John 18:11

20:22 p Luke 12:50

20:22 5 NU omits and be baptized with the baptism that I am baptized with

20:23 q (Acts 12:2; Rom. 8:17; 2 Cor. 1:7; Rev. 1:9)

20:23 6 NU omits and be baptized with the baptism that I am baptized with

20:24 r Mark 10:41; Luke 22:24, 25

20:26 s (1 Pet. 5:3)

20:26 t Matt. 23:11; Mark 9:35; 10:43; Luke 22:26

20:27 u (Matt. 18:4)

20:28 v John 13:4

20:28 w (Matt. 26:28; John 13:13; 2 Cor. 8:9; Phil. 2:6, 7; 1 Tim. 2:5, 6; Titus 2:14; Heb. 9:28; Rev. 1:5)

20:28 x Luke 22:27; John 13:14

20:28 y (Is. 53:10, 11; Dan. 9:24, 26; John 11:51, 52; 1 Pet. 1:18, 19)

20:28 z (Rom. 5:15, 19; Heb. 9:28)

20:29 a Mark 10:46–52; Luke 18:35–43

20:30 b Matt. 9:27

20:30 c (2 Sam. 7:14–17; Ps. 89:3–5, 19–37; Is. 11:10–12; Ezek. 37:21–25); Matt. 1:1; Luke 1:31, 32; (Acts 15:14–17)

20:31 d Matt. 19:13

20:34 e Matt. 9:36; 14:14; 15:32; 18:27

Matthew 21

21:1 a Mark 11:1–10; Luke 19:29–38

21:1 b (Zech. 14:4)

21:1 1 M Bethsphage

21:4 2 NU omits All

21:5 c Is. 62:11; Zech. 9:9; John 12:15

21:6 d Mark 11:4

21:7 e 2 Kin. 9:13

21:7 3 NU and He sat

21:8 f Lev. 23:40; John 12:13

21:9 g Ps. 118:26; Matt. 23:39

21:10 h John 2:13, 15

21:11 i (Deut. 18:15, 18); Matt. 2:23; 16:14; Luke 4:16–29; John 6:14; 7:40; 9:17; (Acts 3:22, 23)

21:12 j Mal. 3:1; Mark 11:15–18; Luke 19:45–47; John 2:13–16

21:12 k Deut. 14:25

21:12 4 NU omits of God

21:13 l Is. 56:7

21:13 m Jer. 7:11

21:15 n Matt. 1:1; John 7:42

21:15 5 angry

21:16 o Ps. 8:2; Matt. 11:25

21:17 p Matt. 26:6; Mark 11:1, 11, 12; 14:3; Luke 19:29; 24:50; John 11:1, 18; 12:1

21:18 q Mark 11:12–14, 20–24

21:19 r Mark 11:13

21:20 s Mark 11:20

21:21 t Matt. 17:20

21:21 u James 1:6

21:21 v 1 Cor. 13:2

21:22 w Matt. 7:7–11; Mark 11:24; Luke 11:9; (John 15:7; James 5:16; 1 John 3:22; 5:14)

21:23 x Mark 11:27–33; Luke 20:1–8

21:23 y Ex. 2:14; Acts 4:7; 7:27

21:25 z (John 1:29–34)

21:25 a John 1:15–28

21:26 b Matt. 14:5; 21:46; Luke 20:6

21:26 c Matt. 14:5; Mark 6:20

21:28 d Matt. 20:1; 21:33

21:31 e Luke 7:29, 37–50

21:32 f Luke 3:1–12; 7:29

21:32 g Luke 3:12, 13

21:32 6 regret it

21:33 h Ps. 80:9; Mark 12:1–12; Luke 20:9–19

21:33 i Matt. 25:14

21:35 j 2 Chr. 24:21; 36:16; (Matt. 23:34, 37; Acts 7:52; 1 Thess. 2:15); Heb. 11:36, 37

21:37 k (John 3:16)

21:38 l (Ps. 2:8; Heb. 1:2)

21:38 m (Ps. 2:2); John 11:53; Acts 4:27

21:39 n (Matt. 26:50); Mark 14:46; Luke 22:54; John 18:12; (Acts 2:23)

21:41 o Luke 20:16

21:41 p (Luke 21:24)

21:41 q (Matt. 8:11; Acts 13:46; Rom. 9; 10)

21:41 7 give

21:42 r Ps. 118:22, 23; Is. 28:16; Mark 12:10; Luke 20:17; Acts 4:11; (Rom. 9:33); Eph. 2:20; (1 Pet. 2:6, 7)

21:43 s (Matt. 8:12); Acts 13:46

21:44 t Is. 8:14, 15; Zech. 12:3; Luke 20:18; (Rom. 9:33); 1 Pet. 2:8

21:44 u (Is. 60:12; Dan. 2:44)

21:45 8 knew

21:46 v Matt. 21:26; Mark 11:18, 32

21:46 w Matt. 21:11; Luke 7:16; John 7:40

Matthew 22

22:1 a Luke 14:16; (Rev. 19:7–9)

22:4 b Prov. 9:2

22:6 1 insolently

22:7 c (Dan. 9:26)

22:8 d Matt. 10:11

22:10 e Matt. 13:38, 47, 48; (Acts 28:28)

22:11 f (2 Cor. 5:3; Eph. 4:24; Col. 3:10, 12; Rev. 3:4; 16:15; 19:8)

22:12 g (Rom. 3:19)

22:13 h Matt. 8:12; 25:30; Luke 13:28

22:13 2 NU omits take him away, and

22:14 i Matt. 20:16

22:15 j Mark 12:13–17; Luke 20:20–26

22:16 k Mark 3:6; 8:15; 12:13

22:16 3 Lit. look at the face of

22:18 4 knew

22:21 l Matt. 17:25

22:21 m (Rom. 13:1–7; 1 Pet. 2:13–15)

22:21 n (1 Cor. 3:23; 6:19, 20; 12:27)

22:21 5 Pay

22:23 o Mark 12:18–27; Luke 20:27–40

22:23 p Acts 23:8

22:24 q Deut. 25:5

22:29 r John 20:9

22:29 6 deceived

22:30 s (1 John 3:2)

22:30 7 NU omits of God

22:32 t Gen. 17:7; 26:24; 28:21; Ex. 3:6, 15; Mark 12:26; Luke 20:37; Acts 7:32; (Heb. 11:16)

22:33 u Matt. 7:28

22:34 v Mark 12:28–31; Luke 10:25–37

22:35 w Luke 7:30; 10:25; 11:45, 46, 52; 14:3; Titus 3:13

22:37 x Deut. 6:5; 10:12; 30:6

22:39 y Lev. 19:18; Matt. 19:19; Mark 12:31; Luke 10:27; (Rom. 13:9; Gal. 5:14; James 2:8)

22:40 z (Matt. 7:12; Rom. 13:10; 1 Tim. 1:5)

22:41 a Mark 12:35–37; Luke 20:41–44

22:42 b Matt. 1:1; 21:9

22:44 c Ps. 110:1; (Matt. 26:64); Mark 16:19; Acts 2:34; 1 Cor. 15:25; Heb. 1:13; 10:13

22:46 d Luke 14:6

22:46 e Mark 12:34; Luke 20:40

Matthew 23

23:2 a Deut. 33:3; Ezra 7:6, 25; Neh. 8:4, 8; (Mal. 2:7); Mark 12:38; Luke 20:45

23:3 b (Rom. 2:19)

23:3 1 NU omits to observe

23:4 c (Matt. 11:29, 30); Luke 11:46; Acts 15:10; Rom. 2:17–24; (Gal. 5:1; 6:13; Col. 2:16, 17)

23:5 d (Matt. 6:1–6, 16–18)

23:6 e Mark 12:38, 39; Luke 11:43; 20:46; 3 John 9

23:6 2 Or place of honor

23:8 f (2 Cor. 1:24; James 3:1; 1 Pet. 5:3)

23:8 3 Leader

23:8 4 NU omits the Christ

23:9 g (Mal. 1:6); Matt. 5:16, 48; 6:1, 9, 14, 26, 32; 7:11

23:11 h Matt. 20:26, 27

23:12 i Job 22:29; Prov. 15:33; 29:23; Luke 14:11; 18:14; James 4:6; 1 Pet. 5:5

23:12 5 put down

23:12 6 lifted up

23:13 j Luke 11:52

23:14 k Mark 12:40; Luke 20:47; (2 Tim. 3:6; Titus 1:10, 11)

23:14 7 NU omits v. 14.

23:15 8 Gr. Gehenna

23:16 l Matt. 15:14; 23:24

23:16 m (Matt. 5:33, 34)

23:17 n Ex. 30:29

23:17 9 NU sanctified

23:19 o Ex. 29:37

23:20 10 Swears an oath

23:21 p 1 Kin. 8:13; 2 Chr. 6:2; Ps. 26:8; 132:14

23:21 11 M dwelt

23:22 q Ps. 11:4; Is. 66:1; Matt. 5:34; Acts 7:49

23:23 r Matt. 23:13; Luke 11:42; 18:12

23:23 s (1 Sam. 15:22; Hos. 6:6; Mic. 6:8); Matt. 9:13; 12:7

23:25 t Mark 7:4; Luke 11:39

23:25 12 M unrighteousness

23:27 u Luke 11:44; Acts 23:3

23:29 v Luke 11:47, 48

23:29 13 decorate

23:31 w Matt. 23:34, 37; (Acts 7:51, 52); 1 Thess. 2:15

23:32 x Gen. 15:16; (1 Thess. 2:16)

23:33 y Matt. 3:7; 12:34; Luke 3:7

23:33 14 offspring

23:34 z Matt. 21:34, 35; Luke 11:49

23:34 a John 16:2; Acts 7:54–60; 22:19

23:34 b Matt. 10:17; Acts 5:40; 2 Cor. 11:24, 25

23:35 c Rev. 18:24

23:35 d Gen. 4:8; Heb. 11:4; 1 John 3:12

23:35 e 2 Chr. 24:20, 21

23:37 f Luke 13:34, 35

23:37 g 2 Chr. 24:20, 21; 36:15, 16; Neh. 9:26; Matt. 21:35, 36

23:37 h Deut. 32:11, 12; Matt. 11:28–30

23:37 i Ps. 17:8; 91:4; Is. 49:5

23:39 j Ps. 118:26; Matt. 21:9

Matthew 24

24:1 a Mark 13:1; Luke 21:5–36

24:2 b 1 Kin. 9:7; Mic. 3:12; Luke 19:44

24:3 c Mark 13:3

24:3 d (Matt. 24:27, 37, 39; Luke 17:20–37; 1 Thess. 5:1–3)

24:4 e Eph. 5:6; (Col. 2:8, 18; 2 Thess. 2:3; 1 John 4:1–3)

24:5 f Jer. 14:14; John 5:43; Acts 5:36; (1 John 2:18; 4:3)

24:5 g Matt. 24:11

24:6 h (Rev. 6:2–4)

24:6 1 NU omits all

24:7 i 2 Chr. 15:6; Is. 19:2; Hag. 2:22; Zech. 14:13

24:7 j Acts 11:28; Rev. 6:5, 6

24:7 2 NU omits pestilences

24:9 k Matt. 10:17; Luke 21:12; (John 16:2); Acts 4:2, 3; Rev. 2:10

24:11 l Acts 20:29; 2 Pet. 2:1; Rev. 13:11; 19:20

24:11 m (1 Tim. 4:1)

24:12 n (2 Thess. 2:3; 2 Tim. 3:1–3)

24:13 o Matt. 10:22; Mark 13:13

24:14 p Matt. 4:23

24:14 q Rom. 10:18; Col. 1:6, 23

24:15 r Mark 13:14; Luke 21:20; (John 11:48); Acts 6:13; 21:28

24:15 s Dan. 9:27; 11:31; 12:11

24:15 t Dan. 9:23

24:19 u Luke 23:29

24:21 v Dan. 9:26

24:22 w Is. 65:8, 9; (Zech. 14:2)

24:22 3 chosen ones’

24:23 x Mark 13:21; Luke 17:23

24:24 y Deut. 13:1; John 4:48; (2 Thess. 2:9); Rev. 13:13

24:24 z (John 6:37; Rom. 8:28; 2 Tim. 2:19)

24:27 a Luke 17:24

24:28 b Job 39:30; Ezek. 39:17; Hab. 1:8; Luke 17:37

24:29 c (Dan. 7:11)

24:29 d Is. 13:10; 24:23; Ezek. 32:7; Joel 2:10, 31; 3:15; Amos 5:20; 8:9; Zeph. 1:15; Matt. 24:29–35; Acts 2:20; Rev. 6:12–17; 8:12

24:30 e (Dan. 7:13, 14; Matt. 16:27; 24:3, 37, 39)

24:30 f Zech. 12:12

24:31 g Ex. 19:16; Deut. 30:4; Is. 27:13; Zech. 9:14; (1 Cor. 15:52; 1 Thess. 4:16); Heb. 12:19; Rev. 8:2; 11:15

24:31 4 chosen ones

24:32 h Luke 21:29

24:33 i (James 5:9; Rev. 3:20)

24:33 5 Or He

24:34 j (Matt. 10:23; 16:28; 23:36)

24:35 k Ps. 102:25, 26; Is. 51:6; Mark 13:31; Luke 21:33; (1 Pet. 1:23–25; 2 Pet. 3:10)

24:36 l Mark 13:32; Acts 1:7; 1 Thess. 5:2; 2 Pet. 3:10

24:36 m Zech. 14:7

24:36 6 NU adds nor the Son

24:38 n (Gen. 6:3–5); Luke 17:26; (1 Pet. 3:20)

24:40 o Luke 17:34

24:42 p Matt. 25:13; Luke 21:36; 1 Thess. 5:6

24:42 7 NU day

24:43 q Luke 12:39; 1 Thess. 5:2; Rev. 3:3

24:43 8 Lit. watch of the night

24:44 r Luke 12:35–40; (1 Thess. 5:6)

24:45 s Luke 12:42–46; (Acts 20:28)

24:45 9 at the right time

24:46 t Rev. 16:15

24:47 u Matt. 25:21, 23; Luke 22:29

24:48 v (2 Pet. 3:4–9)

24:48 10 NU omits his coming

24:50 w Mark 13:32

24:51 x Matt. 8:12; 25:30

Matthew 25

25:1 a (Eph. 5:29, 30; Rev. 19:7; 21:2, 9)

25:2 b Matt. 13:47; 22:10

25:5 c 1 Thess. 5:6

25:6 d (Matt. 24:31; 1 Thess. 4:16)

25:6 1 NU omits is coming

25:7 e Luke 12:35

25:10 f (Matt. 7:21); Luke 13:25

25:11 g (Matt. 7:21–23; Luke 13:25–30)

25:12 h (Ps. 5:5; Hab. 1:13; John 9:31)

25:13 i Mark 13:35; (Luke 21:36); 1 Thess. 5:6

25:13 j Matt. 24:36, 42

25:13 2 NU omits the rest of v. 13.

25:14 k Luke 19:12–27

25:14 l Matt. 21:33

25:15 m (Rom. 12:6; 1 Cor. 12:7, 11, 29; Eph. 4:11)

25:21 n (Luke 16:10; 1 Cor. 4:2; 2 Tim. 4:7, 8)

25:21 o (Matt. 24:47; 25:34, 46; Luke 12:44; 22:29, 30; Rev. 3:21; 21:7)

25:21 p (2 Tim. 2:12; Heb. 12:2; 1 Pet. 1:8)

25:23 q Matt. 24:45, 47; 25:21

25:23 r (Ps. 16:11; John 15:10, 11)

25:26 s Matt. 18:32; Luke 19:22

25:29 t Matt. 13:12; Mark 4:25; Luke 8:18; (John 15:2)

25:30 u Matt. 8:12; 22:13; (Luke 13:28)

25:30 v Matt. 7:23; 8:12; 24:51

25:30 w Ps. 112:10

25:31 x (Zech. 14:5); Matt. 16:27; Mark 8:38; Acts 1:11; (1 Thess. 4:16); 2 Thess. 1:7; (Jude 14); Rev. 1:7

25:31 3 NU omits holy

25:32 y (Rom. 14:10; 2 Cor. 5:10; Rev. 20:12)

25:32 z Ezek. 20:38

25:33 a Ps. 79:13; 100:3; (John 10:11, 27, 28)

25:34 b (Rom. 8:17; 1 Pet. 1:4, 9; Rev. 21:7)

25:34 c Matt. 20:23; Mark 10:40; 1 Cor. 2:9; Heb. 11:16

25:35 d Is. 58:7; Ezek. 18:7, 16; (James 1:27; 2:15, 16)

25:35 e Job 31:32; (Heb. 13:2); 3 John 5

25:36 f Is. 58:7; Ezek. 18:7, 16; (James 2:15, 16)

25:36 g 2 Tim. 1:16

25:40 h Prov. 14:31; Matt. 10:42; Mark 9:41; Heb. 6:10

25:41 i Ps. 6:8; Matt. 7:23; Luke 13:27

25:41 j Matt. 13:40, 42

25:41 k (2 Pet. 2:4); Jude 6

25:44 4 NU, M omit Him

25:45 l Prov. 14:31; Zech. 2:8; Acts 9:5

25:46 m (Dan. 12:2; John 5:29; Acts 24:15; Rom. 2:7)

Matthew 26

26:2 a Matt. 27:35; Mark 14:1, 2; Luke 22:1, 2; John 13:1; 19:18

26:3 b Ps. 2:2; John 11:47; Acts 4:25

26:3 1 NU omits the scribes

26:4 c John 11:47; Acts 4:25–28

26:4 2 deception

26:5 d Matt. 21:26

26:6 e Matt. 8:2; Mark 14:3–9; Luke 7:37–39; John 11:1, 2; 12:1–8

26:8 f John 12:4

26:11 g (Deut. 15:11; Mark 14:7); John 12:8

26:11 h (Matt. 18:20; 28:20; John 13:33; 14:19; 16:5, 28; 17:11)

26:12 i Matt. 27:60; Luke 23:53; John 19:38–42

26:14 j Mark 14:10, 11; Luke 22:3–6; John 13:2, 30

26:14 k Matt. 10:4

26:15 l Ex. 21:32; Zech. 11:12; Matt. 27:3

26:17 m Ex. 12:6, 18–20

26:18 n Luke 9:51; John 12:23; 13:1; 17:1

26:20 o Mark 14:17–21; Luke 22:14; John 13:21

26:21 p Matt. 26:46; Mark 14:42; Luke 22:21–23; John 6:70, 71; 13:21

26:23 q Ps. 41:9; Luke 22:21; John 13:18

26:24 r Ps. 22; Dan. 9:26; Mark 9:12; Luke 24:25, 26, 46; Acts 17:2, 3; 26:22, 23; 1 Cor. 15:3

26:24 s Matt. 27:3–5; Luke 17:1; Acts 1:16–20

26:24 t John 17:12; Acts 1:25

26:26 u Mark 14:22–25; Luke 22:17–20

26:26 v 1 Cor. 11:23–25

26:26 w (1 Pet. 2:24)

26:26 3 M gave thanks for

26:27 x Mark 14:23

26:28 y (Ex. 24:8; Lev. 17:11; Heb. 9:20)

26:28 z Jer. 31:31

26:28 a Matt. 20:28; (Rom. 5:15; Heb. 9:22)

26:28 4 NU omits new

26:28 5 forgiveness

26:29 b Mark 14:25; Luke 22:18

26:29 c Acts 10:41

26:30 d Mark 14:26–31; Luke 22:31–34

26:31 e Matt. 26:56; Mark 14:27; John 16:32

26:31 f (Matt. 11:6)

26:31 g Zech. 13:7

26:31 6 caused to take offense at Me

26:32 h Matt. 28:7, 10, 16; Mark 14:28; 16:7; John 21:1

26:33 7 caused to take offense at You

26:34 i Matt. 26:74, 75; Mark 14:30; Luke 22:34; John 13:38

26:36 j Mark 14:32–35; Luke 22:39, 40; John 18:1

26:37 k Matt. 4:21; 17:1; Mark 5:37

26:38 l John 12:27

26:39 m Mark 14:36; Luke 22:42; (Heb. 5:7–9)

26:39 n John 12:27

26:39 o Matt. 20:22

26:39 p Ps. 40:8; Is. 50:5; John 5:30; 6:38; Phil. 2:8

26:41 q Mark 13:33; 14:38; Luke 22:40, 46; (Eph. 6:18)

26:41 r Ps. 103:14–16; (Rom. 7:15; 8:23; Gal. 5:17)

26:42 8 NU if this may not pass away unless

26:45 s Matt. 17:22, 23; 20:18, 19

26:45 9 has drawn near

26:47 t Mark 14:43–50; Luke 22:47–53; John 18:3–11; Acts 1:16

26:49 u 2 Sam. 20:9; (Prov. 27:6)

26:50 v Ps. 41:9; 55:13

26:51 w Mark 14:47; Luke 22:50; John 18:10

26:52 x Gen. 9:6; Rev. 13:10

26:52 10 M die

26:53 y 2 Kin. 6:17; Dan. 7:10

26:54 z Is. 50:6; 53:2–11; Luke 24:25–27, 44–46; John 19:28; Acts 13:29; 17:3; 26:23

26:56 a Lam. 4:20

26:56 b Zech. 13:7; Matt. 26:31; Mark 14:27; John 18:15

26:57 c Matt. 17:22; Mark 14:53–65; Luke 22:54; John 18:12, 19–24

26:58 d John 18:15, 16

26:59 e Ex. 20:16; Ps. 35:11

26:59 11 NU omits the elders

26:60 f Ps. 27:12; 35:11; Mark 14:55; Acts 6:13

26:60 g Deut. 19:15

26:60 12 NU but found none, even though many false witnesses came forward.

26:60 13 NU omits false witnesses

26:61 h Matt. 27:40; Mark 14:58; 15:29; John 2:19; Acts 6:14

26:62 i Mark 14:60

26:63 j Ps. 38:13, 14; Is. 53:7; Matt. 27:12, 14; Acts 8:32

26:63 k Lev. 5:1; 1 Sam. 14:24, 26; Luke 22:67–71

26:64 l Dan. 7:13; Matt. 16:27; 24:30; 25:31; Luke 21:27; (John 1:51; Rom. 14:10; 1 Thess. 4:16); Rev. 1:7

26:64 m Ps. 110:1; (Acts 7:55)

26:65 n 2 Kin. 18:37

26:65 o John 10:30–36

26:66 p Lev. 24:16; Matt. 20:18; John 19:7

26:67 q Job 16:10; Is. 50:6; 53:3; Lam. 3:30; Matt. 27:30

26:67 r Mic. 5:1; Luke 22:63–65; John 19:3

26:67 14 Or rods,

26:68 s Mark 14:65; Luke 22:64

26:69 t Mark 14:66–72; Luke 22:55–62; John 18:16–18, 25–27

26:73 u Mark 14:70; Luke 22:59; John 18:26

26:74 v Matt. 26:34; Mark 14:71; Luke 22:34; John 13:38

26:74 15 call down curses

26:74 16 Swear oaths

26:75 w Matt. 26:34; Luke 22:61; John 13:38

Matthew 27

27:1 a Ps. 2:2; Mark 15:1; Luke 22:66; 23:1; John 18:28

27:2 b Matt. 20:19; Luke 18:32; Acts 3:13

27:2 1 NU omits Pontius

27:3 c Matt. 26:14

27:3 d Matt. 26:15

27:5 e 2 Sam. 17:23; Matt. 18:7; 26:24; John 17:12; Acts 1:18

27:8 f Acts 1:19

27:9 g Zech. 11:12

27:10 h Jer. 32:6–9; Zech. 11:12, 13

27:11 i Mark 15:2–5; Luke 23:2, 3; John 18:29–38

27:11 j John 18:37; 1 Tim. 6:13

27:12 k Ps. 38:13, 14; Matt. 26:63; John 19:9

27:13 l Matt. 26:62; John 19:10

27:15 m Mark 15:6–15; Luke 23:17–25; John 18:39—19:16

27:16 2 NU Jesus Barabbas

27:18 n Matt. 21:38; (John 15:22–25)

27:20 o Mark 15:11; Luke 23:18; John 18:40; Acts 3:14

27:21 p Acts 3:14

27:23 q Acts 3:13

27:24 r Deut. 21:6–8

27:24 3 an uproar

27:24 4 NU omits just

27:25 s Deut. 19:10; Josh. 2:19; 2 Sam. 1:16; 1 Kin. 2:32; Acts 5:28

27:26 t (Is. 50:6; 53:5); Matt. 20:19; Mark 15:15; Luke 23:16, 24, 25; John 19:1, 16

27:26 5 flogged with a Roman scourge

27:27 u Mark 15:16–20; John 19:2

27:27 6 The governor’s headquarters

27:27 7 cohort

27:28 v Mark 15:17; John 19:2

27:28 w Luke 23:11

27:29 x Ps. 69:19; Is. 53:3; Matt. 20:19; Mark 10:34; Luke 18:32

27:29 8 Lit. woven

27:30 y Is. 50:6; 52:14; Mic. 5:1; Matt. 26:67; Mark 10:34; 14:65; 15:19

27:31 z Is. 53:7; Matt. 20:19

27:32 a 1 Kin. 21:13; Acts 7:58; Heb. 13:12

27:32 b Mark 15:21; Luke 23:26; John 19:17

27:33 c Mark 15:22–32; Luke 23:33–43; John 19:17

27:34 d Ps. 69:21; Matt. 27:48

27:34 9 NU omits sour

27:35 e Mark 15:24; Luke 23:34; John 19:24

27:35 f Ps. 22:18

27:35 10 NU, M omit the rest of v. 35.

27:36 g Ps. 22:17; Matt. 27:54

27:37 h Mark 15:26; Luke 23:38; John 19:19

27:38 i Is. 53:9, 12; Mark 15:27; Luke 23:32, 33; John 19:18

27:39 j Job 16:4; Ps. 22:7; 109:25; Lam. 2:15; Mark 15:29; Luke 23:35

27:40 k Matt. 26:61; John 2:19

27:40 l Matt. 26:63

27:41 11 M scribes, the Pharisees, and the elders

27:42 m (Matt. 18:11; John 3:14, 15)

27:42 12 NU omits If

27:42 13 NU, M in Him

27:43 n Ps. 22:8

27:44 o Mark 15:32; Luke 23:39–43

27:45 p Amos 8:9; Mark 15:33–41; Luke 23:44–49

27:46 q (Heb. 5:7)

27:46 r Ps. 22:1

27:48 s Ps. 69:21; Mark 15:36; Luke 23:36; John 19:29

27:50 t Mark 15:37; Luke 23:46; John 19:30

27:50 u Dan. 9:26; Zech. 11:10, 11; Matt. 17:23; (John 10:18; 1 Cor. 15:3)

27:51 v Ex. 26:31; 2 Chr. 3:14; Zech. 11:10; Mark 15:38; Luke 23:45; Heb. 9:3

27:54 w Mark 15:39; Luke 23:47

27:54 x Matt. 14:33

27:55 y Mark 15:41; Luke 8:2, 3

27:56 z Matt. 28:1; Mark 15:40, 47; 16:9; Luke 8:2; John 19:25; 20:1, 18

27:56 14 NU Joseph

27:57 a Mark 15:42–47; Luke 23:50–56; John 19:38–42

27:60 b Is. 53:9; Matt. 26:12

27:61 15 in front of

27:63 c Matt. 16:21; 17:23; 20:19; 26:61; Mark 8:31; 10:34; Luke 9:22; 13:33; 24:6, 7; John 2:19

27:64 16 NU omits by night

27:66 d Dan. 6:17

Matthew 28

28:1 a Mark 16:1–8; Luke 24:1–10; John 20:1–8

28:1 b Matt. 27:56, 61

28:2 c Mark 16:5; Luke 24:4; John 20:12

28:2 1 NU omits from the door

28:3 d Dan. 7:9; 10:6; Mark 9:3; John 20:12; Acts 1:10

28:4 e Rev. 1:17

28:6 f Hos. 6:2; Ps. 16:10; 49:15; Matt. 12:40; 16:21; 17:23; 20:19

28:7 g Matt. 26:32; 28:10, 16; Mark 16:7

28:9 h Mark 16:9; John 20:14

28:9 2 NU omits as they went to tell His disciples

28:10 i Ps. 22:22; John 20:17; Rom. 8:29; (Heb. 2:11)

28:16 j Matt. 26:32; 28:7, 10; Mark 14:28; 15:41; 16:7

28:17 k John 20:24–29

28:18 l (Dan. 7:13, 14); Matt. 11:27; Luke 1:32; 10:22; John 3:35; Acts 2:36; Rom. 14:9; 1 Cor. 15:27; (Eph. 1:10, 21); Phil. 2:9, 10; (Heb. 1:2); 1 Pet. 3:22

28:19 m Mark 16:15

28:19 n Is. 52:10; Luke 24:47; (Acts 2:38, 39); Rom. 10:18; Col. 1:23

28:19 3 M omits therefore

28:20 o (Acts 2:42)

28:20 p (Acts 4:31; 18:10; 23:11)

28:20 4 NU omits Amen.

Introduction to Mark

Title

Mark, for whom this gospel is named, was a close companion of the Apostle Peter and a recurring character in the book of Acts, where he is known as “John whose surname was Mark” (Acts 12:12, 25; 15:37, 39). It was to John Mark’s mother’s home in Jerusalem that Peter went when released from prison (Acts 12:12).

John Mark was a cousin of Barnabas (Col. 4:10), who accompanied Paul and Barnabas on Paul’s first missionary journey (Acts 12:25; 13:5). But he deserted them along the way in Perga and returned to Jerusalem (Acts 13:13). When Barnabas wanted Paul to take John Mark on the second missionary journey, Paul refused. The friction which resulted between Paul and Barnabas led to their separation (Acts 15:38-40).

But John Mark’s earlier vacillation evidently gave way to great strength and maturity, and in time he proved himself even to the Apostle Paul. When Paul wrote the Colossians, he instructed them that if John Mark came, they were to welcome him (Col. 4:10). Paul even listed Mark as a fellow worker (Philem. 24). Later, Paul told Timothy to “Get Mark and bring him with you, for he is useful to me for ministry” (2 Tim. 4:11).

John Mark’s restoration to useful ministry may have been, in part, due to the ministry of Peter. Peter’s close relationship with Mark is evident from his description of him as “Mark my son” (1 Pet. 5:13). Peter, of course, was no stranger to failure himself, and his influence on the younger man was no doubt instrumental in helping him out of the instability of his youth and into the strength and maturity he would need for the work to which God had called him.

Author and Date

Unlike the epistles, the gospels do not name their authors. The early church fathers, however, unanimously affirm that Mark wrote this second gospel. Papias, bishop of Hieropolis, writing about A.D. 140, noted:

And the presbyter [the Apostle John] said this: Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord’s sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements. [From the Exposition of the Oracles of the Lord (6)]

Justin Martyr, writing about A.D. 150, referred to the Gospel of Mark as “the memoirs of Peter,” and suggested that Mark committed his gospel to writing while in Italy. This agrees with the uniform voice of early tradition, which regarded this gospel as having been written in Rome, for the benefit of Roman Christians. Irenaeus, writing about A.D. 185, called Mark “the disciple and interpreter of Peter,” and recorded that the second gospel consisted of what Peter preached about Christ. The testimony of the church fathers differs as to whether this gospel was written before or after Peter’s death (ca. A.D. 67–68).

Evangelical scholars have suggested dates for the writing of Mark’s gospel ranging from A.D. 50 to 70. A date before the destruction of Jerusalem and the temple in A.D. 70 is required by the comment of Jesus in 13:2. Luke’s gospel was clearly written before Acts (Acts 1:1–3). The date of the writing of Acts can probably be fixed at about A.D. 63, because that is shortly after the narrative ends (see Introduction to Acts: Author and Date). It is therefore likely, though not certain, that Mark was written at an early date, probably sometime in the 50s.

Background and Setting

Whereas Matthew was written to a Jewish audience, Mark seems to have targeted Roman believers, particularly Gentiles. When employing Aramaic terms, Mark translated them for his readers (3:17; 5:41; 7:11, 34; 10:46; 14:36; 15:22, 34). On the other hand, in some places he used Latin expressions instead of their Greek equivalents (5:9; 6:27; 12:15, 42; 15:16, 39). He also reckoned time according to the Roman system (6:48; 13:35) and carefully explained Jewish customs (7:3, 4; 14:12; 15:42). Mark omitted Jewish elements, such as the genealogies found in Matthew and Luke. This gospel also makes fewer references to the OT, and includes less material that would be of particular interest to Jewish readers—such as that which is critical of the Pharisees and Sadducees (Sadducees are mentioned only once, in 12:18). When mentioning Simon the Cyrene (15:21), Mark identifies him as the father of Rufus, a prominent member of the church at Rome (Rom. 16:13). All of this supports the traditional view that Mark was written for a Gentile audience initially at Rome.

Historical and Theological Themes

Mark presents Jesus as the suffering Servant of the Lord (10:45). His focus is on the deeds of Jesus more than His teaching, particularly emphasizing service and sacrifice. Mark omits the lengthy discourses found in the other gospels, often relating only brief excerpts to give the gist of Jesus’ teaching. Mark also omits any account of Jesus’ ancestry and birth, beginning where Jesus’ public ministry began, with His baptism by John in the wilderness.

Mark demonstrated the humanity of Christ more clearly than any of the other evangelists, emphasizing Christ’s human emotions (1:41; 3:5; 6:34; 8:12; 9:36), His human limitations (4:38; 11:12; 13:32), and other small details that highlight the human side of the Son of God (e.g., 7:33, 34; 8:12; 9:36; 10:13-16).

Interpretive Challenges

Three significant questions confront the interpreter of Mark: 1) What is the relationship of Mark to Luke and Matthew? (see below, “The Synoptic Problem”); 2) How should one interpret the eschatological passages? (see notes on chaps. 4, 13); and 3) Were the last 12 verses of chap. 16 originally part of Mark’s gospel? (see note on 16:9–20).

The Synoptic Problem

Even a cursory reading of Matthew, Mark, and Luke reveals both striking similarities (cf. 2:3-12; Matt. 9:2-8; Luke 5:18-26) and significant differences, as each views the life, ministry, and teaching of Jesus. The question of how to explain those similarities and differences is known as the “Synoptic Problem” (syn means “together”; optic means “seeing”).

The modern solution—even among evangelicals—has been to assume that some form of literary dependence exists between the synoptic gospels. The most commonly accepted theory to explain such an alleged literary dependence is known as the “Two-Source” theory. According to that hypothesis, Mark was the first gospel written, and Matthew and Luke then used Mark as a source in writing their gospels. Proponents of this view imagine a non-existent, second source, labeled Q (from the German word Quelle, “source”), and argue that this allegedly is the source of the material in Matthew and Luke that does not appear in Mark. They advance several lines of evidence to support their scenario.

First, most of Mark is paralleled in Matthew and Luke. Since it is much shorter than Matthew and Luke, the latter must be expansions of Mark. Second, the 3 gospels follow the same general chronological outline, but when either Matthew or Luke departs from Mark’s chronology, the other agrees with Mark. Put another way, Matthew and Luke do not both depart from Mark’s chronology in the same places. That, it is argued, shows that Matthew and Luke used Mark for their historical framework. Third, in passages common to all 3 gospels, Matthew’s and Luke’s wording seldom agrees when it differs from Mark’s. Proponents of the “Two-Source” theory see that as confirmation that Matthew and Luke used Mark’s gospel as a source.

But those arguments do not prove that Matthew and Luke used Mark’s gospel as a source. In fact, the weight of evidence is strongly against such a theory:

1. The nearly unanimous testimony of the church until the nineteenth century was that Matthew was the first gospel written. Such an impressive body of evidence cannot be ignored.

2. Why would Matthew, an apostle and eyewitness to the events of Christ’s life, depend on Mark (who was not an eyewitness)—even for the account of his own conversion?

3. A significant statistical analysis of the synoptic gospels has revealed that the parallels between them are far less extensive and the differences more significant than is commonly acknowledged. The differences, in particular, argue against literary dependence between the gospel writers.

4. Since the gospels record actual historical events, it would be surprising if they did not follow the same general historical sequence. For example, the fact that 3 books on American history all had the Revolutionary War, the Civil War, World War I, World War II, the Vietnam War, and the Gulf War in the same chronological order would not prove that the authors had read each others’ books. General agreement in content does not prove literary dependency.

5. The passages in which Matthew and Luke agree against Mark (see argument 3 in favor of the “Two-Source” theory) amount to about one-sixth of Matthew and one-sixth of Luke. If they used Mark’s gospel as a source, there is no satisfactory explanation for why Matthew and Luke would so often both change Mark’s wording in the same way.

6. The “Two-Source” theory cannot account for the important section in Mark’s gospel (6:45-8:26) which Luke omits. That omission suggests Luke had not seen Mark’s gospel when he wrote.

7. There is no historical or manuscript evidence that the Q document ever existed; it is purely a fabrication of modern skepticism and a way to possibly deny the verbal inspiration of the gospels.

8. Any theory of literary dependence between the gospel writers overlooks the significance of their personal contacts with each other. Mark and Luke were both companions of Paul (cf. Philem. 24); the early church (including Matthew) met for a time in the home of Mark’s mother (Acts 12:12); and Luke could easily have met Matthew during Paul’s two-year imprisonment at Caesarea (see note on Acts 27:1). Such contacts make theories of mutual literary dependence unnecessary.

The simplest solution to the Synoptic Problem is that no such problem exists! Because critics cannot prove literary dependence between the gospel writers, there is no need to explain it. The traditional view that the gospel writers were inspired by God and wrote independently of each other—except that all 3 were moved by the same Holy Spirit (2 Pet. 1:21)—remains the only plausible view.

As the reader compares the various viewpoints in the gospels, it becomes clear how well they harmonize and lead to a more complete picture of the whole event or message. The accounts are not contradictory, but complementary, revealing a fuller understanding when brought together. Apparent difficulties are dealt with in the notes of each gospel.

Outline

I. Prologue: In the Wilderness (1:1-13)

A. John’s Message (1:1-8)

B. Jesus’ Baptism (1:9-11)

C. Jesus’ Temptation (1:12, 13)

II. Beginning His Ministry: In Galilee and the Surrounding Regions (1:14-7:23)

A. He Announces His Message (1:14, 15)

B. He Calls His Disciples (1:16-20)

C. He Ministers in Capernaum (1:21-34)

D. He Reaches Out to Galilee (1:35-45)

E. He Defends His Ministry (2:1-3:6)

F. He Ministers to Multitudes (3:7-12)

G. He Commissions the Twelve (3:13-19)

H. He Rebukes the Scribes and Pharisees (3:20-30)

I. He Identifies His Spiritual Family (3:31-35)

J. He Preaches in Parables (4:1-34)

1. The sower (4:1–9)

2. The reason for parables (4:10–12)

3. The parable of the sower explained (4:13–20)

4. The lamp (4:21–25)

5. The seed (4:26–29)

6. The mustard seed (4:30–34)

K. He Demonstrates His Power (4:35-5:43)

1. Calming the waves (4:35–41)

2. Casting out demons (5:1–20)

3. Healing the sick (5:21–34)

4. Raising the dead (5:35–43)

L. He Returns to His Hometown (6:1-6)

M. He Sends out His Disciples (6:7-13)

N. He Gains a Powerful Enemy (6:14-29)

O. He Regroups with the Disciples (6:30-32)

P. He Feeds the Five Thousand (6:33-44)

Q. He Walks on Water (6:45-52)

R. He Heals Many People (6:53-56)

S. He Answers the Pharisees (7:1-23)

III. Broadening His Ministry: In Various Gentile Regions (7:24-9:50)

A. Tyre and Sidon: He Delivers a Gentile Woman’s Daughter (7:24-30)

B. Decapolis: He Heals a Deaf-Mute (7:31-37)

C. The Eastern Shore of Galilee: He Feeds the Four Thousand (8:1-9)

D. Dalmanutha: He Disputes with the Pharisees (8:10-12)

E. The Other Side of the Lake: He Rebukes the Disciples (8:13-21)

F. Bethsaida: He Heals a Blind Man (8:22-26)

G. Caesarea Philippi and Capernaum: He Instructs the Disciples (8:27-9:50)

1. Peter confesses Jesus as Christ (8:27–30)

2. He predicts His death (8:31–33)

3. He explains the cost of discipleship (8:34–38)

4. He reveals His glory (9:1–10)

5. He clarifies Elijah’s role (9:11–13)

6. He casts out a stubborn spirit (9:14–29)

7. He again predicts His death and resurrection (9:30–32)

8. He defines kingdom greatness (9:33–37)

9. He identifies true spiritual fruit (9:38–41)

10. He warns would-be stumbling blocks (9:42–50)

IV. Concluding His Ministry: The Road to Jerusalem (10:1-52)

A. He Teaches on Divorce (10:1-12)

B. He Blesses the Children (10:13-16)

C. He Confronts the Rich Young Ruler (10:17-27)

D. He Confirms the Disciples’ Rewards (10:28-31)

E. He Prepares the Disciples for His Death (10:32-34)

F. He Challenges the Disciples to Humble Service (10:35-45)

G. He Heals a Blind Man (10:46-52)

V. Consummating His Ministry: Jerusalem (11:1-16:20)

A. Triumphal Entry (11:1-11)

B. Purification (11:12-19)

1. Cursing the fig tree (11:12–14)

2. Cleansing the temple (11:15–19)

C. Teaching in Public and in Private (11:20-13:37)

1. Publicly: in the temple (11:20—12:44)

a. Prelude: the lesson of the cursed fig tree (11:20-26)

b. Concerning His authority (11:27-33)

c. Concerning His rejection (12:1-12)

d. Concerning paying taxes (12:13-17)

e. Concerning the resurrection (12:18-27)

f. Concerning the greatest commandment (12:28-34)

g. Concerning the Messiah’s true sonship (12:35-37)

h. Concerning the scribes (12:38-40)

i. Concerning true giving (12:41-44)

2. Privately: on the Mount of Olives (13:1–37)

a. The disciples’ question about the end times (13:1)

b. The Lord’s answer (13:2-37)

D. Arrangements for Betrayal (14:1, 2, 10, 11)

E. Anointing, the Last Supper, Betrayal, Arrest, Trial [Jewish Phase] (14:3-9; 12-72)

1. The anointing: Bethany (14:3–9)

2. The Last Supper: Jerusalem (14:12–31)

3. The prayer: Gethsemane (14:32–42)

4. The betrayal: Gethsemane (14:43–52)

5. The Jewish trial: Caiaphas’ house (14:53–72)

F. Trial (Roman Phase), Crucifixion (15:1-41)

1. The Roman trial: Pilate’s Praetorium (15:1–15)

2. The crucifixion: Golgotha (15:16–41)

G. Burial in Joseph of Arimathea’s Tomb (15:42-47)

H. Resurrection (16:1-8)

I. Postscript (16:9-20)

The Gospel According to

MARK

Mark 1

John the Baptist Prepares the Way

(Matt. 3:1–12; Luke 3:1–20; John 1:19–28)

1The abeginning of the gospel of Jesus Christ, bthe Son of God.

2As it is written in 1the Prophets:

c“Behold, I send My messenger before Your face,

Who will prepare Your way before You.”

3“Thed voice of one crying in the wilderness:

‘ Prepare the way of the LORD;

Make His paths straight.’ ”

4eJohn came baptizing in the wilderness and preaching a baptism of repentance 2for the remission of sins.

5fThen all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins.

6Now John was gclothed with camel’s hair and with a leather belt around his waist, and he ate locusts and wild honey.

7And he preached, saying, h“There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose.

8i“I indeed baptized you with water, but He will baptize you jwith the Holy Spirit.”

John Baptizes Jesus

(Matt. 3:13–17; Luke 3:21, 22; John 1:29–34)

9kIt came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.

10lAnd immediately, coming up 3from the water, He saw the heavens 4parting and the Spirit mdescending upon Him like a dove.

11Then a voice came from heaven, n“You are My beloved Son, in whom I am well pleased.”

Satan Tempts Jesus

(Matt. 4:1–11; Luke 4:1–13)

12oImmediately the Spirit 5drove Him into the wilderness.

13And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; pand the angels ministered to Him.

Jesus Begins His Galilean Ministry

(Matt. 4:12–17; Luke 4:14, 15)

14qNow after John was put in prison, Jesus came to Galilee, rpreaching the gospel 6of the kingdom of God,

15and saying, s“The time is fulfilled, and tthe kingdom of God 7is at hand. Repent, and believe in the gospel.”

Four Fishermen Called as Disciples

(Matt. 4:18–22; Luke 5:1–11)

16uAnd as He walked by the Sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea; for they were fishermen.

17Then Jesus said to them, “Follow Me, and I will make you become vfishers of men.”

18wThey immediately left their nets and followed Him.

19When He had gone a little farther from there, He saw James the son of Zebedee, and John his brother, who also were in the boat mending their nets.

20And immediately He called them, and they left their father Zebedee in the boat with the hired servants, and went after Him.

Jesus Casts Out an Unclean Spirit

(Luke 4:31–37)

21xThen they went into Capernaum, and immediately on the Sabbath He entered the ysynagogue and taught.

22zAnd they were astonished at His teaching, for He taught them as one having authority, and not as the scribes.

23Now there was a man in their synagogue with an aunclean spirit. And he cried out,

24saying, “Let us alone! bWhat have we to do with You, Jesus of Nazareth? Did You come to destroy us? I cknow who You are—the dHoly One of God!”

25But Jesus erebuked him, saying, 8“Be quiet, and come out of him!”

26And when the unclean spirit fhad convulsed him and cried out with a loud voice, he came out of him.

27Then they were all amazed, so that they questioned among themselves, saying, 9“What is this? What new 10doctrine is this? For with authority He commands even the unclean spirits, and they obey Him.”

28And immediately His gfame spread throughout all the region around Galilee. The Miracles of Jesus

Peter’s Mother-in-Law Healed

(Matt. 8:14, 15; Luke 4:38, 39)

29hNow as soon as they had come out of the synagogue, they entered the house of Simon and Andrew, with James and John.

30But Simon’s wife’s mother lay sick with a fever, and they told Him about her at once.

31So He came and took her by the hand and lifted her up, and immediately the fever left her. And she served them.

Many Healed After Sabbath Sunset

(Matt. 8:16, 17; Luke 4:40, 41)

32iAt evening, when the sun had set, they brought to Him all who were sick and those who were demon-possessed.

33And the whole city was gathered together at the door.

34Then He healed many who were sick with various diseases, and jcast out many demons; and He kdid not allow the demons to speak, because they knew Him.

Preaching in Galilee

(Matt. 4:23–25; Luke 4:42–44)

35Now lin the morning, having risen a long while before daylight, He went out and departed to a 11solitary place; and there He mprayed.

36And Simon and those who were with Him searched for Him.

37When they found Him, they said to Him, n“Everyone ois looking for You.”

38But He said to them, p“Let us go into the next towns, that I may preach there also, because qfor this purpose I have come forth.”

39rAnd He was preaching in their synagogues throughout all Galilee, and scasting out demons.

Jesus Cleanses a Leper

(Matt. 8:1–4; Luke 5:12–16)

40tNow a leper came to Him, imploring Him, kneeling down to Him and saying to Him, “If You are willing, You can make me clean.”

41Then Jesus, moved with ucompassion, stretched out His hand and touched him, and said to him, “I am willing; be cleansed.”

42As soon as He had spoken, vimmediately the leprosy left him, and he was cleansed.

43And He strictly warned him and sent him away at once,

44and said to him, “See that you say nothing to anyone; but go your way, show yourself to the priest, and offer for your cleansing those things wwhich Moses commanded, as a testimony to them.”

45xHowever, he went out and began to proclaim it freely, and to spread the matter, so that Jesus could no longer openly enter the city, but was outside in deserted places; yand they came to Him from every direction. The Plan of Herod’s Temple

Mark 2

Jesus Forgives and Heals a Paralytic

(Matt. 9:2–8; Luke 5:17–26)

1And again aHe entered Capernaum after some days, and it was heard that He was in the house.

21Immediately many gathered together, so that there was no longer room to receive them, not even near the door. And He preached the word to them.

3Then they came to Him, bringing a bparalytic who was carried by four men.

4And when they could not come near Him because of the crowd, they uncovered the roof where He was. So when they had broken through, they let down the bed on which the paralytic was lying.

5When Jesus saw their faith, He said to the paralytic, “Son, your sins are forgiven you.”

6And some of the scribes were sitting there and reasoning in their hearts,

7“Why does this Man speak blasphemies like this? cWho can forgive sins but God alone?”

8But immediately, when Jesus perceived in His spirit that they reasoned thus within themselves, He said to them, “Why do you reason about these things in your hearts?

9d“Which is easier, to say to the paralytic, ‘Your sins are forgiven you,’ or to say, ‘Arise, take up your bed and walk’?

10“But that you may know that the Son of Man has 2power on earth to forgive sins”—He said to the paralytic,

11“I say to you, arise, take up your bed, and go to your house.”

12Immediately he arose, took up the bed, and went out in the presence of them all, so that all were amazed and eglorified God, saying, “We never saw anything like this!”

Matthew the Tax Collector

(Matt. 9:9–13; Luke 5:27–32)

13fThen He went out again by the sea; and all the multitude came to Him, and He taught them.

14gAs He passed by, He saw Levi the son of Alphaeus sitting at the tax office. And He said to him, h“Follow Me.” So he arose and ifollowed Him.

15jNow it happened, as He was dining in Levi’s house, that many tax collectors and sinners also sat together with Jesus and His disciples; for there were many, and they followed Him.

16And when the scribes 3and Pharisees saw Him eating with the tax collectors and sinners, they said to His disciples, “How is it that He eats and drinks with tax collectors and sinners?”

17When Jesus heard it, He said to them, k“Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, 4to repentance.”

Jesus Is Questioned About Fasting

(Matt. 9:14–17; Luke 5:33–39)

18lThe disciples of John and of the Pharisees were fasting. Then they came and said to Him, “Why do the disciples of John and of the Pharisees fast, but Your disciples do not fast?”

19And Jesus said to them, “Can the 5friends of the bridegroom fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast.

20“But the days will come when the bridegroom will be mtaken away from them, and then they will fast in those days.

21“No one sews a piece of unshrunk cloth on an old garment; or else the new piece pulls away from the old, and the tear is made worse.

22“And no one puts new wine into old wineskins; or else the new wine bursts the wineskins, the wine is spilled, and the wineskins are ruined. But new wine must be put into new wineskins.”

Jesus Is Lord of the Sabbath

(Matt. 12:1–8; Luke 6:1–5)

23nNow it happened that He went through the grainfields on the Sabbath; and as they went His disciples began oto pluck the heads of grain.

24And the Pharisees said to Him, “Look, why do they do what is pnot lawful on the Sabbath?”

25But He said to them, “Have you never read qwhat David did when he was in need and hungry, he and those with him:

26“how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, rwhich is not lawful to eat except for the priests, and also gave some to those who were with him?”

27And He said to them, “The Sabbath was made for man, and not man for the sSabbath.

28“Therefore tthe Son of Man is also Lord of the Sabbath.”

Mark 3

Healing on the Sabbath

(Matt. 12:9–14; Luke 6:6–11)

1And aHe entered the synagogue again, and a man was there who had a withered hand.

2So they bwatched Him closely, whether He would cheal him on the Sabbath, so that they might 1accuse Him.

3And He said to the man who had the withered hand, 2“Step forward.”

4Then He said to them, “Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?” But they kept silent.

5And when He had looked around at them with anger, being grieved by the dhardness of their hearts, He said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored 3as whole as the other.

6eThen the Pharisees went out and immediately plotted with fthe Herodians against Him, how they might destroy Him.

A Great Multitude Follows Jesus

(Matt. 12:15–21)

7But Jesus withdrew with His disciples to the sea. And a great multitude from Galilee followed Him, gand from Judea

8and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon, a great multitude, when they heard how hmany things He was doing, came to Him.

9So He told His disciples that a small boat should be kept ready for Him because of the multitude, lest they should crush Him.

10For He healed imany, so that as many as had afflictions pressed about Him to jtouch Him.

11kAnd the unclean spirits, whenever they saw Him, fell down before Him and cried out, saying, l“You are the Son of God.”

12But mHe sternly warned them that they should not make Him known.

The Twelve Apostles

(Matt. 10:1–4; Luke 6:12–16)

13nAnd He went up on the mountain and called to Him those He Himself wanted. And they came to Him.

14Then He appointed twelve, 4that they might be with Him and that He might send them out to preach,

15and to have 5power 6to heal sicknesses and to cast out demons:

167Simon, oto whom He gave the name Peter;

17James the son of Zebedee and John the brother of James, to whom He gave the name Boanerges, that is, “Sons of Thunder”;

18Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Cananite;

19and Judas Iscariot, who also betrayed Him. And they went into a house.

A House Divided Cannot Stand

(Matt. 12:22–30; Luke 11:14–23)

20Then the multitude came together again, pso that they could not so much as eat bread.

21But when His qown people heard about this, they went out to lay hold of Him, rfor they said, “He is out of His mind.”

22And the scribes who came down from Jerusalem said, s“He has Beelzebub,” and, “By the truler of the demons He casts out demons.”

23uSo He called them to Himself and said to them in parables: “How can Satan cast out Satan?

24“If a kingdom is divided against itself, that kingdom cannot stand.

25“And if a house is divided against itself, that house cannot stand.

26“And if Satan has risen up against himself, and is divided, he cannot stand, but has an end.

27v“No one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. And then he will plunder his house.

The Unpardonable Sin

(Matt. 12:31, 32; Luke 12:10)

28w“Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter;

29“but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation”—

30because they xsaid, “He has an unclean spirit.”

Jesus’ Mother and Brothers Send for Him

(Matt. 12:46–50; Luke 8:19–21)

31yThen His brothers and His mother came, and standing outside they sent to Him, calling Him.

32And a multitude was sitting around Him; and they said to Him, “Look, Your mother and Your brothers 8are outside seeking You.”

33But He answered them, saying, “Who is My mother, or My brothers?”

34And He looked around in a circle at those who sat about Him, and said, “Here are My mother and My brothers!

35“For whoever does the zwill of God is My brother and My sister and mother.”

Mark 4

The Parable of the Sower

(Matt. 13:1–9; Luke 8:4–8)

1And aagain He began to teach by the sea. And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was on the land facing the sea.

2Then He taught them many things by parables, band said to them in His teaching:

3“Listen! Behold, a sower went out to sow.

4“And it happened, as he sowed, that some seed fell by the wayside; and the birds 1of the air came and devoured it.

5“Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.

6“But when the sun was up it was scorched, and because it had no root it withered away.

7“And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no 2crop.

8“But other seed fell on good ground and yielded a crop that sprang up, increased and produced: some thirtyfold, some sixty, and some a hundred.”

9And He said 3to them, “He who has ears to hear, let him hear!”

The Purpose of Parables

(Matt. 13:10–17; Luke 8:9, 10)

10cBut when He was alone, those around Him with the twelve asked Him about the parable.

11And He said to them, “To you it has been given to dknow the 4mystery of the kingdom of God; but to ethose who are outside, all things come in parables,

12“so that

f‘Seeing they may see and not perceive,

And hearing they may hear and not understand;

Lest they should turn,

And their sins be forgiven them.’ ”

The Parable of the Sower Explained

(Matt. 13:18–23; Luke 8:11–15)

13And He said to them, “Do you not understand this parable? How then will you understand all the parables?

14g“The sower sows the word.

15“And these are the ones by the wayside where the word is sown. When they hear, Satan comes immediately and takes away the word that was sown in their hearts.

16“These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness;

17“and they have no root in themselves, and so endure only for a time. Afterward, when tribulation or persecution arises for the word’s sake, immediately they stumble.

18“Now these are the ones sown among thorns; they are the ones who hear the word,

19“and the hcares of this world, ithe deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful.

20“But these are the ones sown on good ground, those who hear the word, 5accept it, and bear jfruit: some thirtyfold, some sixty, and some a hundred.”

Light Under a Basket

(Luke 8:16–18)

21kAlso He said to them, “Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand?

22l“For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.

23m“If anyone has ears to hear, let him hear.”

24Then He said to them, “Take heed what you hear. nWith the same measure you use, it will be measured to you; and to you who hear, more will be given.

25o“For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him.”

The Parable of the Growing Seed

26And He said, p“The kingdom of God is as if a man should 6scatter seed on the ground,

27“and should sleep by night and rise by day, and the seed should sprout and qgrow, he himself does not know how.

28“For the earth ryields crops by itself: first the blade, then the head, after that the full grain in the head.

29“But when the grain ripens, immediately she puts in the sickle, because the harvest has come.”

The Parable of the Mustard Seed

(Matt. 13:31, 32; Luke 13:18, 19)

30Then He said, t“To what shall we liken the kingdom of God? Or with what parable shall we picture it?

31“It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth;

32“but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade.”

Jesus’ Use of Parables

33uAnd with many such parables He spoke the word to them as they were able to hear it.

34But without a parable He did not speak to them. And when they were alone, vHe explained all things to His disciples.

Wind and Wave Obey Jesus

(Matt. 8:23–27; Luke 8:22–25)

35wOn the same day, when evening had come, He said to them, “Let us cross over to the other side.”

36Now when they had left the multitude, they took Him along in the boat as He was. And other little boats were also with Him.

37And a great windstorm arose, and the waves beat into the boat, so that it was already filling.

38But He was in the stern, asleep on a pillow. And they awoke Him and said to Him, x“Teacher, ydo You not care that we are perishing?”

39Then He arose and zrebuked the wind, and said to the sea, a“Peace,7 be still!” And the wind ceased and there was a great calm.

40But He said to them, “Why are you so fearful? bHow8 is it that you have no faith?”

41And they feared exceedingly, and said to one another, “Who can this be, that even the wind and the sea obey Him!”

Mark 5

A Demon-Possessed Man Healed

(Matt. 8:28–9:1; Luke 8:26–39)

1Then athey came to the other side of the sea, to the country of the 1Gadarenes.

2And when He had come out of the boat, immediately there met Him out of the tombs a man with an bunclean spirit,

3who had his dwelling among the tombs; and no one could bind 2him, not even with chains,

4because he had often been bound with shackles and chains. And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him.

5And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones.

6When he saw Jesus from afar, he ran and worshiped Him.

7And he cried out with a loud voice and said, “What have I to do with You, Jesus, Son of the Most High God? I cimplore3 You by God that You do not torment me.”

8For He said to him, d“Come out of the man, unclean spirit!”

9Then He asked him, “What is your name?” And he answered, saying, “My name is Legion; for we are many.”

10Also he begged Him earnestly that He would not send them out of the country.

11Now a large herd of eswine was feeding there near the mountains.

12So all the demons begged Him, saying, “Send us to the swine, that we may enter them.”

13And 4at once Jesus gave them permission. Then the unclean spirits went out and entered the swine (there were about two thousand); and the herd ran violently down the steep place into the sea, and drowned in the sea.

14So those who fed the swine fled, and they told it in the city and in the country. And they went out to see what it was that had happened.

15Then they came to Jesus, and saw the one who had been fdemon-possessed and had the legion, gsitting and hclothed and in his right mind. And they were afraid.

16And those who saw it told them how it happened to him who had been demon-possessed, and about the swine.

17Then ithey began to plead with Him to depart from their region.

18And when He got into the boat, jhe who had been demon-possessed begged Him that he might be with Him.

19However, Jesus did not permit him, but said to him, “Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you.”

20And he departed and began to kproclaim in 5Decapolis all that Jesus had done for him; and all lmarveled.

A Girl Restored to Life and a Woman Healed

(Matt. 9:18–26; Luke 8:40–56)

21mNow when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him; and He was by the sea.

22nAnd behold, one of the rulers of the synagogue came, Jairus by name. And when he saw Him, he fell at His feet

23and begged Him earnestly, saying, “My little daughter lies at the point of death. Come and olay Your hands on her, that she may be healed, and she will live.”

24So Jesus went with him, and a great multitude followed Him and thronged Him.

25Now a certain woman phad a flow of blood for twelve years,

26and had suffered many things from many physicians. She had spent all that she had and was no better, but rather grew worse.

27When she heard about Jesus, she came behind Him in the crowd and qtouched His garment.

28For she said, “If only I may touch His clothes, I shall be made well.”

29Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the 6affliction.

30And Jesus, immediately knowing in Himself that rpower had gone out of Him, turned around in the crowd and said, “Who touched My clothes?”

31But His disciples said to Him, “You see the multitude thronging You, and You say, ‘Who touched Me?’ ”

32And He looked around to see her who had done this thing.

33But the woman, sfearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth.

34And He said to her, “Daughter, tyour faith has made you well. uGo in peace, and be healed of your affliction.”

35vWhile He was still speaking, some came from the ruler of the synagogue’s house who said, “Your daughter is dead. Why trouble the Teacher any further?”

36As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, “Do not be afraid; only wbelieve.”

37And He permitted no one to follow Him except Peter, James, and John the brother of James.

38Then He came to the house of the ruler of the synagogue, and saw 7a tumult and those who xwept and wailed loudly.

39When He came in, He said to them, “Why make this commotion and weep? The child is not dead, but ysleeping.”

40And they ridiculed Him. zBut when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying.

41Then He took the child by the hand, and said to her, “Talitha, cumi,” which is translated, “Little girl, I say to you, arise.”

42Immediately the girl arose and walked, for she was twelve years of age. And they were aovercome with great amazement.

43But bHe commanded them strictly that no one should know it, and said that something should be given her to eat.

Mark 6

Jesus Rejected at Nazareth

(Matt. 13:53–58; Luke 4:16–30)

1Then aHe went out from there and came to His own country, and His disciples followed Him.

2And when the Sabbath had come, He began to teach in the synagogue. And many hearing Him were bastonished, saying, c“Where did this Man get these things? And what wisdom is this which is given to Him, that such mighty works are performed by His hands!

3“Is this not the carpenter, the Son of Mary, and dbrother of James, Joses, Judas, and Simon? And are not His sisters here with us?” So they ewere offended at Him.

4But Jesus said to them, f“A prophet is not without honor except in his own country, among his own relatives, and in his own house.”

5gNow He could do no mighty work there, except that He laid His hands on a few sick people and healed them.

6And hHe marveled because of their unbelief. iThen He went about the villages in a circuit, teaching.

Sending Out the Twelve

(Matt. 10:1, 5–15; Luke 9:1–6)

7jAnd He called the twelve to Himself, and began to send them out ktwo by two, and gave them power over unclean spirits.

8He commanded them to take nothing for the journey except a staff—no bag, no bread, no copper in their money belts—

9but lto wear sandals, and not to put on two tunics.

10mAlso He said to them, “In whatever place you enter a house, stay there till you depart from that place.

11n“And 1whoever will not receive you nor hear you, when you depart from there, oshake off the dust under your feet as a testimony against them. 2Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!”

12So they went out and preached that people should repent.

13And they cast out many demons, pand anointed with oil many who were sick, and healed them.

John the Baptist Beheaded

(Matt. 14:1–12; Luke 9:7–9)

14qNow King Herod heard of Him, for His name had become well known. And he said, “John the Baptist is risen from the dead, and therefore rthese powers are at work in him.”

15sOthers said, “It is Elijah.” And others said, “It is 3the Prophet, tor like one of the prophets.”

16uBut when Herod heard, he said, “This is John, whom I beheaded; he has been raised from the dead!”

17For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip’s wife; for he had married her.

18Because John had said to Herod, v“It is not lawful for you to have your brother’s wife.”

19Therefore Herodias 4held it against him and wanted to kill him, but she could not;

20for Herod wfeared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he 5did many things, and heard him gladly.

21xThen an opportune day came when Herod yon his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.

22And when Herodias’ daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, “Ask me whatever you want, and I will give it to you.”

23He also swore to her, z“Whatever you ask me, I will give you, up to half my kingdom.”

24So she went out and said to her mother, “What shall I ask?” And she said, “The head of John the Baptist!”

25Immediately she came in with haste to the king and asked, saying, “I want you to give me at once the head of John the Baptist on a platter.”

26aAnd the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.

27Immediately the king sent an executioner and commanded his head to be brought. And he went and beheaded him in prison,

28brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.

29When his disciples heard of it, they came and btook away his corpse and laid it in a tomb.

Feeding the Five Thousand

(Matt. 14:13–21; Luke 9:10–17; John 6:1–14)

30cThen the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught.

31dAnd He said to them, “Come aside by yourselves to a deserted place and rest a while.” For ethere were many coming and going, and they did not even have time to eat.

32fSo they departed to a deserted place in the boat by themselves.

33But 6the multitudes saw them departing, and many gknew Him and ran there on foot from all the cities. They arrived before them and came together to Him.

34hAnd Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like isheep not having a shepherd. So jHe began to teach them many things.

35kWhen the day was now far spent, His disciples came to Him and said, “This is a deserted place, and already the hour is late.

36“Send them away, that they may go into the surrounding country and villages and buy themselves 7bread; for they have nothing to eat.”

37But He answered and said to them, “You give them something to eat.” And they said to Him, l“Shall we go and buy two hundred denarii worth of bread and give them something to eat?”

38But He said to them, “How many loaves do you have? Go and see.” And when they found out they said, m“Five, and two fish.”

39Then He ncommanded them to make them all sit down in groups on the green grass.

40So they sat down in ranks, in hundreds and in fifties.

41And when He had taken the five loaves and the two fish, He olooked up to heaven, pblessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all.

42So they all ate and were filled.

43And they took up twelve baskets full of fragments and of the fish.

44Now those who had eaten the loaves were 8about five thousand men.

Jesus Walks on the Sea

(Matt. 14:22–33; John 6:15–21)

45qImmediately He 9made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away.

46And when He had sent them away, He rdeparted to the mountain to pray.

47Now when evening came, the boat was in the middle of the sea; and He was alone on the land.

48Then He saw them straining at rowing, for the wind was against them. Now about the fourth watch of the night He came to them, walking on the sea, and swould have passed them by.

49And when they saw Him walking on the sea, they supposed it was a tghost, and cried out;

50for they all saw Him and were troubled. But immediately He talked with them and said to them, u“Be10 of good cheer! It is I; do not be vafraid.”

51Then He went up into the boat to them, and the wind wceased. And they were greatly xamazed in themselves beyond measure, and marveled.

52For ythey had not understood about the loaves, because their zheart was hardened.

Many Touch Him and Are Made Well

(Matt. 14:34–36)

53aWhen they had crossed over, they came to the land of Gennesaret and anchored there.

54And when they came out of the boat, immediately 11the people recognized Him,

55ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was.

56Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that bthey might just touch the chem of His garment. And as many as touched Him were made well.

Mark 7

Defilement Comes from Within

(Matt. 15:1–20)

1Then athe Pharisees and some of the scribes came together to Him, having come from Jerusalem.

2Now 1when they saw some of His disciples eat bread with defiled, that is, with bunwashed hands, 2they found fault.

3For the Pharisees and all the Jews do not eat unless they wash their hands 3in a special way, holding the ctradition of the elders.

4When they come from the marketplace, they do not eat unless they wash. And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.

5dThen the Pharisees and scribes asked Him, “Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?”

6He answered and said to them, “Well did Isaiah prophesy of you ehypocrites, as it is written:

f‘This people honors Me with their lips,

But their heart is far from Me.

7And in vain they worship Me,

Teaching as doctrines the commandments of men.’

8“For laying aside the commandment of God, you hold the tradition of men—4the washing of pitchers and cups, and many other such things you do.”

9He said to them, “All too well gyou 5reject the commandment of God, that you may keep your tradition.

10“For Moses said, h‘Honor your father and your mother’; and, i‘He who curses father or mother, let him be put to death.’

11“But you say, ‘If a man says to his father or mother, j“Whatever profit you might have received from me is Corban”—’ (that is, a gift to God),

12“then you no longer let him do anything for his father or his mother,

13“making the word of God of no effect through your tradition which you have handed down. And many such things you do.”

14kWhen He had called all the multitude to Himself, He said to them, “Hear Me, everyone, and lunderstand:

15“There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that mdefile a man.

16n“If6 anyone has ears to hear, let him hear!”

17oWhen He had entered a house away from the crowd, His disciples asked Him concerning the parable.

18So He said to them, p“Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him,

19“because it does not enter his heart but his stomach, and is eliminated, 7thus purifying all foods?”

20And He said, q“What comes out of a man, that defiles a man.

21r“For from within, out of the heart of men, sproceed evil thoughts, tadulteries, ufornications, murders,

22“thefts, vcovetousness, wickedness, wdeceit, xlewdness, an evil eye, yblasphemy, zpride, foolishness.

23“All these evil things come from within and defile a man.”

A Gentile Shows Her Faith

(Matt. 15:21–28)

24aFrom there He arose and went to the region of Tyre 8and Sidon. And He entered a house and wanted no one to know it, but He could not be bhidden.

25For a woman whose young daughter had an unclean spirit heard about Him, and she came and cfell at His feet.

26The woman was a 9Greek, a 10Syro-Phoenician by birth, and she kept 11asking Him to cast the demon out of her daughter.

27But Jesus said to her, “Let the children be filled first, for it is not good to take the children’s bread and throw it to the little dogs.”

28And she answered and said to Him, “Yes, Lord, yet even the little dogs under the table eat from the children’s crumbs.”

29Then He said to her, “For this saying go your way; the demon has gone out of your daughter.”

30And when she had come to her house, she found the demon gone out, and her daughter lying on the bed.

Jesus Heals a Deaf-Mute

(Matt. 15:29–31)

31dAgain, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee.

32Then ethey brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him.

33And He took him aside from the multitude, and put His fingers in his ears, and fHe spat and touched his tongue.

34Then, glooking up to heaven, hHe sighed, and said to him, “Ephphatha,” that is, “Be opened.”

35iImmediately his ears were opened, and the 12impediment of his tongue was loosed, and he spoke plainly.

36Then jHe commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it.

37And they were kastonished beyond measure, saying, “He has done all things well. He lmakes both the deaf to hear and the mute to speak.”

Mark 8

Feeding the Four Thousand

(Matt. 15:32–39)

1In those days, athe multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them,

2“I have bcompassion on the multitude, because they have now continued with Me three days and have nothing to eat.

3“And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar.”

4Then His disciples answered Him, “How can one satisfy these people with bread here in the wilderness?”

5cHe asked them, “How many loaves do you have?” And they said, “Seven.”

6So He commanded the multitude to sit down on the ground. And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude.

7They also had a few small fish; and dhaving blessed them, He said to set them also before them.

8So they ate and were filled, and they took up seven large baskets of leftover fragments.

9Now those who had eaten were about four thousand. And He sent them away,

10eimmediately got into the boat with His disciples, and came to the region of Dalmanutha.

The Pharisees Seek a Sign

(Matt. 16:1–4)

11fThen the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him.

12But He gsighed deeply in His spirit, and said, “Why does this generation seek a sign? Assuredly, I say to you, hno sign shall be given to this generation.”

Beware of the Leaven of the Pharisees and Herod

(Matt. 16:5–12)

13And He left them, and getting into the boat again, departed to the other side.

14iNow 1the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.

15jThen He charged them, saying, “Take heed, beware of the 2leaven of the Pharisees and the leaven of Herod.”

16And they reasoned among themselves, saying, “It is because we have no bread.”

17But Jesus, being aware of it, said to them, “Why do you reason because you have no bread? kDo you not yet perceive nor understand? Is your heart 3still hardened?

18“Having eyes, do you not see? And having ears, do you not hear? And do you not remember?

19l“When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?” They said to Him, “Twelve.”

20“Also, mwhen I broke the seven for the four thousand, how many large baskets full of fragments did you take up?” And they said, “Seven.”

21So He said to them, “How is it nyou do not understand?”

A Blind Man Healed at Bethsaida

22Then He came to Bethsaida; and they brought a oblind man to Him, and begged Him to ptouch him.

23So He took the blind man by the hand and led him out of the town. And when qHe had spit on his eyes and put His hands on him, He asked him if he saw anything.

24And he looked up and said, “I see men like trees, walking.”

25Then He put His hands on his eyes again and made him look up. And he was restored and saw everyone clearly.

26Then He sent him away to his house, saying, 4“Neither go into the town, rnor tell anyone in the town.”

Peter Confesses Jesus as the Christ

(Matt. 16:13–20; Luke 9:18–20)

27sNow Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, “Who do men say that I am?”

28So they answered, t“John the Baptist; but some say, uElijah; and others, one of the prophets.”

29He said to them, “But who do you say that I am?” Peter answered and said to Him, v“You are the Christ.”

30wThen He strictly warned them that they should tell no one about Him.

Jesus Predicts His Death and Resurrection

(Matt. 16:21–23; Luke 9:21, 22)

31And xHe began to teach them that the Son of Man must suffer many things, and be yrejected by the elders and chief priests and scribes, and be zkilled, and after three days rise again.

32He spoke this word openly. Then Peter took Him aside and began to rebuke Him.

33But when He had turned around and looked at His disciples, He arebuked Peter, saying, “Get behind Me, Satan! For you are not 5mindful of the things of God, but the things of men.”

Take Up the Cross and Follow Him

(Matt. 16:24–27; Luke 9:23–26)

34When He had called the people to Himself, with His disciples also, He said to them, b“Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me.

35“For cwhoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it.

36“For what will it profit a man if he gains the whole world, and loses his own soul?

37“Or what will a man give in exchange for his soul?

38d“For whoever eis ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels.”

Mark 9

Jesus Transfigured on the Mount

(Matt. 16:28—17:13; Luke 9:27–36; 2 Pet. 1:16–18)

1And He said to them, a“Assuredly, I say to you that there are some standing here who will not taste death till they see bthe kingdom of God 1present with power.”

2cNow after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them.

3His clothes became shining, exceedingly dwhite, like snow, such as no launderer on earth can whiten them.

4And Elijah appeared to them with Moses, and they were talking with Jesus.

5Then Peter answered and said to Jesus, “Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah”—

6because he did not know what to say, for they were greatly afraid.

7And a ecloud came and overshadowed them; and a voice came out of the cloud, saying, “This is fMy beloved Son. gHear Him!”

8Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves.

9hNow as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead.

10So they kept this word to themselves, questioning iwhat the rising from the dead meant.

11And they asked Him, saying, “Why do the scribes say jthat Elijah must come first?”

12Then He answered and told them, “Indeed, Elijah is coming first and restores all things. And khow is it written concerning the Son of Man, that He must suffer many things and lbe treated with contempt?

13“But I say to you that mElijah has also come, and they did to him whatever they wished, as it is written of him.”

A Boy Is Healed

(Matt. 17:14–21; Luke 9:37–42)

14nAnd when He came to the disciples, He saw a great multitude around them, and scribes disputing with them.

15Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him.

16And He asked the scribes, “What are you discussing with them?”

17Then oone of the crowd answered and said, “Teacher, I brought You my son, who has a mute spirit.

18“And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid. So I spoke to Your disciples, that they should cast it out, but they could not.”

19He answered him and said, “O pfaithless2 generation, how long shall I be with you? How long shall I 3bear with you? Bring him to Me.”

20Then they brought him to Him. And qwhen he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth.

21So He asked his father, “How long has this been happening to him?” And he said, “From childhood.

22“And often he has thrown him both into the fire and into the water to destroy him. But if You can do anything, have compassion on us and help us.”

23Jesus said to him, r“If4 you can believe, all things are possible to him who believes.”

24Immediately the father of the child cried out and said with tears, “Lord, I believe; shelp my unbelief!”

25When Jesus saw that the people came running together, He trebuked the unclean spirit, saying to it: “Deaf and dumb spirit, I command you, come out of him and enter him no more!”

26Then the spirit cried out, convulsed him greatly, and came out of him. And he became as one dead, so that many said, “He is dead.”

27But Jesus took him by the hand and lifted him up, and he arose.

28uAnd when He had come into the house, His disciples asked Him privately, “Why could we not cast it out?”

29So He said to them, “This kind can come out by nothing but vprayer 5and fasting.”

Jesus Again Predicts His Death and Resurrection

30Then they departed from there and passed through Galilee, and He did not want anyone to know it.

31wFor He taught His disciples and said to them, “The Son of Man is being betrayed into the hands of men, and they will xkill Him. And after He is killed, He will yrise the third day.”

32But they zdid not understand this saying, and were afraid to ask Him.

Who Is the Greatest?

(Matt. 18:1–5; Luke 9:46–48)

33aThen He came to Capernaum. And when He was in the house He asked them, “What was it you 6disputed among yourselves on the road?”

34But they kept silent, for on the road they had bdisputed among themselves who would be the cgreatest.

35And He sat down, called the twelve, and said to them, d“If anyone desires to be first, he shall be last of all and servant of all.”

36Then eHe took a little child and set him in the midst of them. And when He had taken him in His arms, He said to them,

37“Whoever receives one of these little children in My name receives Me; and fwhoever receives Me, receives not Me but Him who sent Me.”

Jesus Forbids Sectarianism

(Matt. 10:40–42; Luke 9:49, 50)

38gNow John answered Him, saying, “Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us.”

39But Jesus said, “Do not forbid him, hfor no one who works a miracle in My name can soon afterward speak evil of Me.

40“For ihe who is not against 7us is on 8our side.

41j“For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward.

Jesus Warns of Offenses

(Matt. 18:6–9; Luke 17:1, 2)

42k“But whoever causes one of these little ones who believe in Me 9to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.

43l“If your hand causes you to sin, cut it off. It is better for you to enter into life 10maimed, rather than having two hands, to go to 11hell, into the fire that shall never be quenched—

4412“where

m‘Their worm does not die,

And the fire is not quenched.’

45“And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into 13hell, 14into the fire that shall never be quenched—

46“where

n‘Their worm does not die,

And the fire is not quenched.’

47“And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into 15hell fire—

48“where

o‘Their worm does not die,

And the pfire is not quenched.’

Tasteless Salt Is Worthless

49“For everyone will be qseasoned with fire, rand16 every sacrifice will be seasoned with salt.

50s“Salt is good, but if the salt loses its flavor, how will you season it? tHave salt in yourselves, and uhave peace with one another.”

Mark 10

Marriage and Divorce

(Matt. 19:1–9)

1Then aHe arose from there and came to the region of Judea by the other side of the Jordan. And multitudes gathered to Him again, and as He was accustomed, He taught them again.

2bThe Pharisees came and asked Him, “Is it lawful for a man to divorce his wife?” testing Him.

3And He answered and said to them, “What did Moses command you?”

4They said, c“Moses permitted a man to write a certificate of divorce, and to dismiss her.”

5And Jesus answered and said to them, “Because of the hardness of your heart he wrote you this 1precept.

6“But from the beginning of the creation, God d‘made them male and female.’

7e‘For this reason a man shall leave his father and mother and be joined to his wife,

8‘and the two shall become one flesh’; so then they are no longer two, but one flesh.

9“Therefore what God has joined together, let not man separate.”

10In the house His disciples also asked Him again about the same matter.

11So He said to them, f“Whoever divorces his wife and marries another commits adultery against her.

12“And if a woman divorces her husband and marries another, she commits adultery.”

Jesus Blesses Little Children

(Matt. 19:13–15; Luke 18:15–17)

13gThen they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.

14But when Jesus saw it, He was greatly displeased and said to them, “Let the little children come to Me, and do not forbid them; for hof such is the kingdom of God.

15“Assuredly, I say to you, iwhoever does not receive the kingdom of God as a little child will jby no means enter it.”

16And He took them up in His arms, laid His hands on them, and blessed them.

Jesus Counsels the Rich Young Ruler

(Matt. 19:16–22; Luke 18:18–23)

17kNow as He was going out on the road, one came running, knelt before Him, and asked Him, “Good Teacher, what shall I ldo that I may inherit eternal life?”

18So Jesus said to him, “Why do you call Me good? No one is good but One, that is, mGod.

19“You know the commandments: n‘Do not commit adultery,’ ‘Do not murder,’ ‘Do not steal,’ ‘Do not bear false witness,’ ‘Do not defraud,’ ‘Honor your father and your mother.’ ”

20And he answered and said to Him, “Teacher, all these things I have okept from my youth.”

21Then Jesus, looking at him, loved him, and said to him, “One thing you lack: Go your way, psell whatever you have and give to the poor, and you will have qtreasure in heaven; and come, rtake up the cross, and follow Me.”

22But he was sad at this word, and went away sorrowful, for he had great possessions.

With God All Things Are Possible

(Matt. 19:23–30; Luke 18:24–30)

23sThen Jesus looked around and said to His disciples, “How hard it is for those who have riches to enter the kingdom of God!”

24And the disciples were astonished at His words. But Jesus answered again and said to them, “Children, how hard it is 2for those twho trust in riches to enter the kingdom of God!

25“It is easier for a camel to go through the eye of a needle than for a urich man to enter the kingdom of God.”

26And they were greatly astonished, saying among themselves, “Who then can be saved?”

27But Jesus looked at them and said, “With men it is impossible, but not vwith God; for with God all things are possible.”

28wThen Peter began to say to Him, “See, we have left all and followed You.”

29So Jesus answered and said, “Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother 3or wife or children or 4lands, for My sake and the gospel’s,

30x“who shall not receive a hundredfold now in this time—houses and brothers and sisters and mothers and children and lands, with ypersecutions—and in the age to come, eternal life.

31z“But many who are first will be last, and the last first.”

Jesus a Third Time Predicts His Death and Resurrection

(Matt. 20:17–19; Luke 18:31–34)

32aNow they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed. And as they followed they were afraid. bThen He took the twelve aside again and began to tell them the things that would happen to Him:

33“Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles;

34“and they will mock Him, and 5scourge Him, and spit on Him, and kill Him. And the third day He will rise again.”

Greatness Is Serving

(Matt. 20:20–28)

35cThen James and John, the sons of Zebedee, came to Him, saying, “Teacher, we want You to do for us whatever we ask.”

36And He said to them, “What do you want Me to do for you?”

37They said to Him, “Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory.”

38But Jesus said to them, “You do not know what you ask. Are you able to drink the dcup that I drink, and be baptized with the ebaptism that I am baptized with?”

39They said to Him, “We are able.” So Jesus said to them, f“You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized;

40“but to sit on My right hand and on My left is not Mine to give, but it is for those gfor whom it is prepared.”

41hAnd when the ten heard it, they began to be greatly displeased with James and John.

42But Jesus called them to Himself and said to them, i“You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.

43j“Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.

44“And whoever of you desires to be first shall be slave of all.

45“For even kthe Son of Man did not come to be served, but to serve, and lto give His life a ransom for many.”

Jesus Heals Blind Bartimaeus

(Matt. 20:29–34; Luke 18:35–43)

46mNow they came to Jericho. As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.

47And when he heard that it was Jesus of Nazareth, he began to cry out and say, “Jesus, nSon of David, ohave mercy on me!”

48Then many warned him to be quiet; but he cried out all the more, “Son of David, have mercy on me!”

49So Jesus stood still and commanded him to be called. Then they called the blind man, saying to him, “Be of good cheer. Rise, He is calling you.”

50And throwing aside his garment, he rose and came to Jesus.

51So Jesus answered and said to him, “What do you want Me to do for you?” The blind man said to Him, 6“Rabboni, that I may receive my sight.”

52Then Jesus said to him, “Go your way; pyour faith has 7made you well.” And immediately he received his sight and followed Jesus on the road.

Mark 11

The Triumphal Entry

(Matt. 21:1–11; Luke 19:28–40; John 12:12–19)

1Now awhen they drew near Jerusalem, to 1Bethphage and Bethany, at the Mount of Olives, He sent two of His disciples;

2and He said to them, “Go into the village opposite you; and as soon as you have entered it you will find a colt tied, on which no one has sat. Loose it and bring it.

3“And if anyone says to you, ‘Why are you doing this?’ say, ‘The Lord has need of it,’ and immediately he will send it here.”

4So they went their way, and found 2the colt tied by the door outside on the street, and they loosed it.

5But some of those who stood there said to them, “What are you doing, loosing the colt?”

6And they spoke to them just as Jesus had commanded. So they let them go.

7Then they brought the colt to Jesus and threw their clothes on it, and He sat on it.

8bAnd many spread their clothes on the road, and others cut down leafy branches from the trees and spread them on the road.

9Then those who went before and those who followed cried out, saying:

“Hosanna!

c‘Blessed is He who comes in the name of the LORD!’

10Blessed is the kingdom of our father David

That comes 3in the name of the Lord!

d Hosanna in the highest!”

11eAnd Jesus went into Jerusalem and into the temple. So when He had looked around at all things, as the hour was already late, He went out to Bethany with the twelve.

The Fig Tree Withered

(Matt. 21:18, 19)

12fNow the next day, when they had come out from Bethany, He was hungry.

13gAnd seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it. When He came to it, He found nothing but leaves, for it was not the season for figs.

14In response Jesus said to it, “Let no one eat fruit from you ever again.” And His disciples heard it.

Jesus Cleanses the Temple

(Matt. 21:12–17; Luke 19:45–48; John 2:13–22)

15hSo they came to Jerusalem. Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold idoves.

16And He would not allow anyone to carry wares through the temple.

17Then He taught, saying to them, “Is it not written, j‘My house shall be called a house of prayer for all nations’? But you have made it a k‘den of thieves.’ ”

18And lthe scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because mall the people were astonished at His teaching.

19When evening had come, He went out of the city.

The Lesson of the Withered Fig Tree

(Matt. 21:20–22)

20nNow in the morning, as they passed by, they saw the fig tree dried up from the roots.

21And Peter, remembering, said to Him, “Rabbi, look! The fig tree which You cursed has withered away.”

22So Jesus answered and said to them, “Have faith in God.

23“For oassuredly, I say to you, whoever says to this mountain, ‘Be removed and be cast into the sea,’ and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.

24“Therefore I say to you, pwhatever things you ask when you pray, believe that you receive them, and you will have them.

Forgiveness and Prayer

(Matt. 6:14, 15)

25“And whenever you stand praying, qif you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.

264“But rif you do not forgive, neither will your Father in heaven forgive your trespasses.”

Jesus’ Authority Questioned

(Matt. 21:23–27; Luke 20:1–8)

27Then they came again to Jerusalem. sAnd as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.

28And they said to Him, “By what tauthority are You doing these things? And who gave You this authority to do these things?”

29But Jesus answered and said to them, “I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:

30“The ubaptism of John—was it from heaven or from men? Answer Me.”

31And they reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say, ‘Why then did you not believe him?’

32“But if we say, ‘From men’ ”—they feared the people, for vall counted John to have been a prophet indeed.

33So they answered and said to Jesus, “We do not know.” And Jesus answered and said to them, “Neither will I tell you by what authority I do these things.”

Mark 12

The Parable of the Wicked Vinedressers

(Matt. 21:33–46; Luke 20:9–19)

1Then aHe began to speak to them in parables: “A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower. And he leased it to 1vinedressers and went into a far country.

2“Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.

3“And they took him and beat him and sent him away empty-handed.

4“Again he sent them another servant, 2and at him they threw stones, wounded him in the head, and sent him away shamefully treated.

5“And again he sent another, and him they killed; and many others, bbeating some and killing some.

6“Therefore still having one son, his beloved, he also sent him to them last, saying, ‘They will respect my son.’

7“But those 3vinedressers said among themselves, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.’

8“So they took him and ckilled him and cast him out of the vineyard.

9“Therefore what will the owner of the vineyard do? He will come and destroy the vinedressers, and give the vineyard to others.

10“Have you not even read this Scripture:

d‘The stone which the builders rejected

Has become the chief cornerstone.

11This was the LORD’s doing,

And it is marvelous in our eyes’? ”

12eAnd they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them. So they left Him and went away.

The Pharisees: Is It Lawful to Pay Taxes to Caesar?

(Matt. 22:15–22; Luke 20:20–26)

13fThen they sent to Him some of the Pharisees and the Herodians, to catch Him in His words.

14When they had come, they said to Him, “Teacher, we know that You are true, and 4care about no one; for You do not 5regard the person of men, but teach the gway of God in truth. Is it lawful to pay taxes to Caesar, or not?

15“Shall we pay, or shall we not pay?” But He, knowing their hhypocrisy, said to them, “Why do you test Me? Bring Me a denarius that I may see it.”

16So they brought it. And He said to them, “Whose image and inscription is this?” They said to Him, “Caesar’s.”

17And Jesus answered and said to them, 6“Render to Caesar the things that are Caesar’s, and to iGod the things that are God’s.” And they marveled at Him.

The Sadducees: What About the Resurrection?

(Matt. 22:23–33; Luke 20:27–40)

18jThen some Sadducees, kwho say there is no resurrection, came to Him; and they asked Him, saying:

19“Teacher, lMoses wrote to us that if a man’s brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother.

20“Now there were seven brothers. The first took a wife; and dying, he left no offspring.

21“And the second took her, and he died; nor did he leave any offspring. And the third likewise.

22“So the seven had her and left no offspring. Last of all the woman died also.

23“Therefore, in the resurrection, when they rise, whose wife will she be? For all seven had her as wife.”

24Jesus answered and said to them, “Are you not therefore 7mistaken, because you do not know the Scriptures nor the power of God?

25“For when they rise from the dead, they neither marry nor are given in marriage, but mare like angels in heaven.

26“But concerning the dead, that they nrise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, o‘I am the God of Abraham, the God of Isaac, and the God of Jacob’?

27“He is not the God of the dead, but the God of the living. You are therefore greatly 8mistaken.”

The Scribes: Which Is the First Commandment of All?

(Matt. 22:34–40; Luke 10:25–28)

28pThen one of the scribes came, and having heard them reasoning together, 9perceiving that He had answered them well, asked Him, “Which is the 10first commandment of all?”

29Jesus answered him, “The 11first of all the commandments is: q‘Hear, O Israel, the LORD our God, the LORD is one.

30‘And you shall rlove the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 12This is the first commandment.

31“And the second, like it, is this: s‘You shall love your neighbor as yourself.’ There is no other commandment greater than tthese.”

32So the scribe said to Him, “Well said, Teacher. You have spoken the truth, for there is one God, uand there is no other but He.

33“And to love Him with all the heart, with all the understanding, 13with all the soul, and with all the strength, and to love one’s neighbor as oneself, vis more than all the whole burnt offerings and sacrifices.”

34Now when Jesus saw that he answered wisely, He said to him, “You are not far from the kingdom of God.” wBut after that no one dared question Him.

Jesus: How Can David Call His Descendant Lord?

(Matt. 22:41–46; Luke 20:41–44)

35xThen Jesus answered and said, while He taught in the temple, “How is it that the scribes say that the Christ is the Son of David?

36“For David himself said yby the Holy Spirit:

z‘The LORD said to my Lord,

“Sit at My right hand,

Till I make Your enemies Your footstool.” ’

37“Therefore David himself calls Him ‘Lord’; how is He then his aSon?” And the common people heard Him gladly.

Beware of the Scribes

(Matt. 23:1–7; Luke 20:45–47)

38Then bHe said to them in His teaching, c“Beware of the scribes, who desire to go around in long robes, dlove greetings in the marketplaces,

39“the ebest seats in the synagogues, and the best places at feasts,

40f“who devour widows’ houses, and 14for a pretense make long prayers. These will receive greater condemnation.”

The Widow’s Two Mites

(Luke 21:1–4)

41gNow Jesus sat opposite the treasury and saw how the people put money hinto the treasury. And many who were rich put in much.

42Then one poor widow came and threw in two 15mites, which make a 16quadrans.

43So He called His disciples to Himself and said to them, “Assuredly, I say to you that ithis poor widow has put in more than all those who have given to the treasury;

44“for they all put in out of their abundance, but she out of her poverty put in all that she had, jher whole livelihood.”

Mark 13

Jesus Predicts the Destruction of the Temple

(Matt. 24:1, 2; Luke 21:5, 6)

1Then aas He went out of the temple, one of His disciples said to Him, “Teacher, see what manner of stones and what buildings are here!”

2And Jesus answered and said to him, “Do you see these great buildings? bNot one stone shall be left upon another, that shall not be thrown down.”

The Signs of the Times and the End of the Age

(Matt. 24:3–14; Luke 21:7–19)

3Now as He sat on the Mount of Olives opposite the temple, cPeter, dJames, eJohn, and fAndrew asked Him privately,

4g“Tell us, when will these things be? And what will be the sign when all these things will be fulfilled?”

5And Jesus, answering them, began to say: h“Take heed that no one deceives you.

6“For many will come in My name, saying, ‘I am He,’ and will deceive many.

7“But when you hear of wars and rumors of wars, do not be troubled; for such things must happen, but the end is not yet.

8“For nation will rise against nation, and ikingdom against kingdom. And there will be earthquakes in various places, and there will be famines 1and troubles. jThese are the beginnings of 2sorrows.

9“But kwatch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will 3be brought before rulers and kings for My sake, for a testimony to them.

10“And lthe gospel must first be preached to all the nations.

11m“But when they arrest you and deliver you up, do not worry beforehand, 4or premeditate what you will speak. But whatever is given you in that hour, speak that; for it is not you who speak, nbut the Holy Spirit.

12“Now obrother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death.

13p“And you will be hated by all for My name’s sake. But qhe who 5endures to the end shall be saved.

The Great Tribulation

(Matt. 24:15–28; Luke 21:20–24)

14r“So when you see the s‘abomination of desolation,’ 6spoken of by Daniel the prophet, standing where it ought not” (let the reader understand), “then tlet those who are in Judea flee to the mountains.

15“Let him who is on the housetop not go down into the house, nor enter to take anything out of his house.

16“And let him who is in the field not go back to get his clothes.

17u“But woe to those who are pregnant and to those who are nursing babies in those days!

18“And pray that your flight may not be in winter.

19v“For in those days there will be tribulation, such as has not been since the beginning of the creation which God created until this time, nor ever shall be.

20“And unless the Lord had shortened those days, no flesh would be saved; but for the elect’s sake, whom He chose, He shortened the days.

21w“Then if anyone says to you, ‘Look, here is the Christ!’ or, ‘Look, He is there!’ do not believe it.

22“For false christs and false prophets will rise and show signs and xwonders to deceive, if possible, even the 7elect.

23“But ytake heed; see, I have told you all things beforehand.

The Coming of the Son of Man

(Matt. 24:29–31; Luke 21:25–28)

24z“But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light;

25“the stars of heaven will fall, and the powers in the heavens will be ashaken.

26b“Then they will see the Son of Man coming in the clouds with great power and glory.

27“And then He will send His angels, and gather together His 8elect from the four winds, from the farthest part of earth to the farthest part of heaven.

The Parable of the Fig Tree

(Matt. 24:32–35; Luke 21:29–33)

28c“Now learn this parable from the fig tree: When its branch has already become tender, and puts forth leaves, you know that summer is near.

29“So you also, when you see these things happening, know that 9it is near—at the doors!

30“Assuredly, I say to you, this generation will by no means pass away till all these things take place.

31“Heaven and earth will pass away, but dMy words will by no means pass away.

No One Knows the Day or Hour

(Matt. 24:36–44; Luke 21:34–36)

32“But of that day and hour eno one knows, not even the angels in heaven, nor the Son, but only the fFather.

33g“Take heed, watch and pray; for you do not know when the time is.

34h“It is like a man going to a far country, who left his house and gave iauthority to his servants, and to each his work, and commanded the doorkeeper to watch.

35j“Watch therefore, for you do not know when the master of the house is coming—in the evening, at midnight, at the crowing of the rooster, or in the morning—

36“lest, coming suddenly, he find you sleeping.

37“And what I say to you, I say to all: Watch!”

Mark 14

The Plot to Kill Jesus

(Matt. 26:1–5; Luke 22:1, 2; John 11:45–53)

1After atwo days it was the Passover and bthe Feast of Unleavened Bread. And the chief priests and the scribes sought how they might take Him by 1trickery and put Him to death.

2But they said, “Not during the feast, lest there be an uproar of the people.”

The Anointing at Bethany

(Matt. 26:6–13; John 12:1–8)

3cAnd being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly 2oil of spikenard. Then she broke the flask and poured it on His head.

4But there were some who were indignant among themselves, and said, “Why was this fragrant oil wasted?

5“For it might have been sold for more than three hundred ddenarii and given to the poor.” And they ecriticized3 her sharply.

6But Jesus said, “Let her alone. Why do you trouble her? She has done a good work for Me.

7f“For you have the poor with you always, and whenever you wish you may do them good; gbut Me you do not have always.

8“She has done what she could. She has come beforehand to anoint My body for burial.

9“Assuredly, I say to you, wherever this gospel is hpreached in the whole world, what this woman has done will also be told as a memorial to her.”

Judas Agrees to Betray Jesus

(Matt. 26:14–16; Luke 22:3–6)

10iThen Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them.

11And when they heard it, they were glad, and promised to give him money. So he sought how he might conveniently betray Him.

Jesus Celebrates the Passover with His Disciples

(Matt. 26:17–25; Luke 22:7–13; John 13:21–30)

12jNow on the first day of Unleavened Bread, when they 4killed the Passover lamb, His disciples said to Him, “Where do You want us to go and prepare, that You may eat the Passover?”

13And He sent out two of His disciples and said to them, “Go into the city, and a man will meet you carrying a pitcher of water; follow him.

14“Wherever he goes in, say to the master of the house, ‘The Teacher says, “Where is the guest room in which I may eat the Passover with My disciples?” ’

15“Then he will show you a large upper room, furnished and prepared; there make ready for us.”

16So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover.

17kIn the evening He came with the twelve.

18Now as they sat and ate, Jesus said, “Assuredly, I say to you, lone of you who eats with Me will betray Me.”

19And they began to be sorrowful, and to say to Him one by one, “Is it I?” 5And another said, “Is it I?”

20He answered and said to them, “It is one of the twelve, who dips with Me in the dish.

21m“The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had never been born.”

Jesus Institutes the Lord’s Supper

(Matt. 26:26–29; Luke 22:14–23; 1 Cor. 11:23–26)

22nAnd as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, “Take, 6eat; this is My obody.”

23Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.

24And He said to them, “This is My blood of the 7new covenant, which is shed for many.

25“Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God.”

26pAnd when they had sung 8a hymn, they went out to the Mount of Olives.

Jesus Predicts Peter’s Denial

(Matt. 26:31–35; Luke 22:31–34; John 13:36–38)

27qThen Jesus said to them, “All of you will be made to stumble 9because of Me this night, for it is written:

r‘I will strike the Shepherd,

And the sheep will be scattered.’

28“But safter I have been raised, I will go before you to Galilee.”

29tPeter said to Him, “Even if all are made to 10stumble, yet I will not be.”

30Jesus said to him, “Assuredly, I say to you that today, even this night, before the rooster crows twice, you will deny Me three times.”

31But he spoke more vehemently, “If I have to die with You, I will not deny You!” And they all said likewise.

The Prayer in the Garden

(Matt. 26:36–46; Luke 22:39–46)

32uThen they came to a place which was named Gethsemane; and He said to His disciples, “Sit here while I pray.”

33And He vtook Peter, James, and John with Him, and He began to be troubled and deeply distressed.

34Then He said to them, w“My soul is exceedingly sorrowful, even to death. Stay here and watch.”

35He went a little farther, and fell on the ground, and prayed that if it were possible, the hour might pass from Him.

36And He said, x“Abba, Father, yall things are possible for You. Take this cup away from Me; znevertheless, not what I will, but what You will.”

37Then He came and found them sleeping, and said to Peter, “Simon, are you sleeping? Could you not watch one hour?

38a“Watch and pray, lest you enter into temptation. bThe spirit indeed is willing, but the flesh is weak.”

39Again He went away and prayed, and spoke the same words.

40And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him.

41Then He came the third time and said to them, “Are you still sleeping and resting? It is enough! cThe hour has come; behold, the Son of Man is being betrayed into the hands of sinners.

42d“Rise, let us be going. See, My betrayer is at hand.”

Betrayal and Arrest in Gethsemane

(Matt. 26:47–56; Luke 22:47–53; John 18:1–11)

43eAnd immediately, while He was still speaking, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders.

44Now His betrayer had given them a signal, saying, “Whomever I fkiss, He is the One; seize Him and lead Him away safely.”

45As soon as he had come, immediately he went up to Him and said to Him, “Rabbi, Rabbi!” and kissed Him.

46Then they laid their hands on Him and took Him.

47And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.

48gThen Jesus answered and said to them, “Have you come out, as against a robber, with swords and clubs to take Me?

49“I was daily with you in the temple hteaching, and you did not seize Me. But ithe Scriptures must be fulfilled.”

50jThen they all forsook Him and fled.

A Young Man Flees Naked

51Now a certain young man followed Him, having a linen cloth thrown around his naked body. And the young men laid hold of him,

52and he left the linen cloth and fled from them naked.

Jesus Faces the Sanhedrin

(Matt. 26:57–68; Luke 22:66–71; John 18:12–14, 19–24)

53kAnd they led Jesus away to the high priest; and with him were lassembled all the mchief priests, the elders, and the scribes.

54But nPeter followed Him at a distance, right into the courtyard of the high priest. And he sat with the servants and warmed himself at the fire.

55oNow the chief priests and all the council sought testimony against Jesus to put Him to death, but found none.

56For many bore pfalse witness against Him, but their testimonies 11did not agree.

57Then some rose up and bore false witness against Him, saying,

58“We heard Him say, q‘I will destroy this temple made with hands, and within three days I will build another made without hands.’ ”

59But not even then did their testimony agree.

60rAnd the high priest stood up in the midst and asked Jesus, saying, “Do You answer nothing? What is it these men testify against You?”

61But sHe kept silent and answered nothing. tAgain the high priest asked Him, saying to Him, “Are You the Christ, the Son of the Blessed?”

62Jesus said, “I am. uAnd you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven.”

63Then the high priest tore his clothes and said, “What further need do we have of witnesses?

64“You have heard the vblasphemy! What do you think?” And they all condemned Him to be deserving of wdeath.

65Then some began to xspit on Him, and to blindfold Him, and to beat Him, and to say to Him, “Prophesy!” And the officers 12struck Him with the palms of their hands.

Peter Denies Jesus, and Weeps

(Matt. 26:69–75; Luke 22:54–62; John 18:15–18, 25–27)

66yNow as Peter was below in the courtyard, one of the servant girls of the high priest came.

67And when she saw Peter warming himself, she looked at him and said, “You also were with zJesus of Nazareth.”

68But he denied it, saying, “I neither know nor understand what you are saying.” And he went out on the porch, and a rooster crowed.

69aAnd the servant girl saw him again, and began to say to those who stood by, “This is one of them.”

70But he denied it again. bAnd a little later those who stood by said to Peter again, “Surely you are one of them; cfor you are a Galilean, 13and your 14speech shows it.”

71Then he began to curse and swear, “I do not know this Man of whom you speak!”

72dA second time the rooster crowed. Then Peter called to mind the word that Jesus had said to him, “Before the rooster crows twice, you will deny Me three times.” And when he thought about it, he wept.

Mark 15

Jesus Faces Pilate

(Matt. 27:1, 2, 11–14; Luke 23:1–5; John 18:28–38)

1Immediately, ain the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and bdelivered Him to Pilate.

2cThen Pilate asked Him, “Are You the King of the Jews?” He answered and said to him, “It is as you say.”

3And the chief priests accused Him of many things, but He danswered nothing.

4eThen Pilate asked Him again, saying, “Do You answer nothing? See how many things 1they testify against You!”

5fBut Jesus still answered nothing, so that Pilate marveled.

Taking the Place of Barabbas

(Matt. 27:15–26; Luke 23:17–25; John 18:39—19:16)

6Now gat the feast he was accustomed to releasing one prisoner to them, whomever they requested.

7And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.

8Then the multitude, 2crying aloud, began to ask him to do just as he had always done for them.

9But Pilate answered them, saying, “Do you want me to release to you the King of the Jews?”

10For he knew that the chief priests had handed Him over because of envy.

11But hthe chief priests stirred up the crowd, so that he should rather release Barabbas to them.

12Pilate answered and said to them again, “What then do you want me to do with Him whom you call the iKing of the Jews?”

13So they cried out again, “Crucify Him!”

14Then Pilate said to them, “Why, jwhat evil has He done?” But they cried out all the more, “Crucify Him!”

15kSo Pilate, wanting to gratify the crowd, released Barabbas to them; and he delivered Jesus, after he had scourged Him, to be lcrucified.

The Soldiers Mock Jesus

(Matt. 27:27–31)

16mThen the soldiers led Him away into the hall called 3Praetorium, and they called together the whole garrison.

17And they clothed Him with purple; and they twisted a crown of thorns, put it on His head,

18and began to salute Him, “Hail, King of the Jews!”

19Then they nstruck Him on the head with a reed and spat on Him; and bowing the knee, they worshiped Him.

20And when they had omocked Him, they took the purple off Him, put His own clothes on Him, and led Him out to crucify Him.

The King on a Cross

(Matt. 27:32–44; Luke 23:26–43; John 19:17–27)

21pThen they compelled a certain man, Simon a Cyrenian, the father of Alexander and Rufus, as he was coming out of the country and passing by, to bear His cross.

22qAnd they brought Him to the place Golgotha, which is translated, Place of a Skull.

23rThen they gave Him wine mingled with myrrh to drink, but He did not take it.

24And when they crucified Him, sthey divided His garments, casting lots for them to determine what every man should take.

25Now tit was the third hour, and they crucified Him.

26And uthe inscription of His 4accusation was written above:

THE KING OF THE JEWS.

27vWith Him they also crucified two robbers, one on His right and the other on His left.

285So the Scripture was fulfilled which says, w“And He was numbered with the transgressors.”

29And xthose who passed by blasphemed Him, ywagging their heads and saying, “Aha! zYou who destroy the temple and build it in three days,

30“save Yourself, and come down from the cross!”

31Likewise the chief priests also, amocking among themselves with the scribes, said, “He saved bothers; Himself He cannot save.

32“Let the Christ, the King of Israel, descend now from the cross, that we may see and 6believe.” Even cthose who were crucified with Him reviled Him.

Jesus Dies on the Cross

(Matt. 27:45–56; Luke 23:44–49; John 19:28–30)

33Now dwhen the sixth hour had come, there was darkness over the whole land until the ninth hour.

34And at the ninth hour Jesus cried out with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is translated, e“My God, My God, why have You forsaken Me?”

35Some of those who stood by, when they heard that, said, “Look, He is calling for Elijah!”

36Then fsomeone ran and filled a sponge full of sour wine, put it on a reed, and goffered it to Him to drink, saying, “Let Him alone; let us see if Elijah will come to take Him down.”

37hAnd Jesus cried out with a loud voice, and breathed His last.

38Then ithe veil of the temple was torn in two from top to bottom.

39So jwhen the centurion, who stood opposite Him, saw that 7He cried out like this and breathed His last, he said, “Truly this Man was the Son of God!”

40kThere were also women looking on lfrom afar, among whom were Mary Magdalene, Mary the mother of James the Less and of Joses, and Salome,

41who also mfollowed Him and ministered to Him when He was in Galilee, and many other women who came up with Him to Jerusalem.

Jesus Buried in Joseph’s Tomb

(Matt. 27:57–61; Luke 23:50–56; John 19:38–42)

42nNow when evening had come, because it was the Preparation Day, that is, the day before the Sabbath,

43Joseph of Arimathea, a prominent council member, who owas himself waiting for the kingdom of God, coming and taking courage, went in to Pilate and asked for the body of Jesus.

44Pilate marveled that He was already dead; and summoning the centurion, he asked him if He had been dead for some time.

45So when he found out from the centurion, he granted the body to Joseph.

46pThen he bought fine linen, took Him down, and wrapped Him in the linen. And he laid Him in a tomb which had been hewn out of the rock, and rolled a stone against the door of the tomb.

47And Mary Magdalene and Mary the mother of Joses observed where He was laid.

Mark 16

He Is Risen

(Matt. 28:1–8; Luke 24:1–12; John 20:1–10)

1Now awhen the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bbought spices, that they might come and anoint Him.

2cVery early in the morning, on the first day of the week, they came to the tomb when the sun had risen.

3And they said among themselves, “Who will roll away the stone from the door of the tomb for us?”

4But when they looked up, they saw that the stone had been rolled away—for it was very large.

5dAnd entering the tomb, they saw a young man clothed in a long white robe sitting on the right side; and they were alarmed.

6eBut he said to them, “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He is risen! He is not here. See the place where they laid Him.

7“But go, tell His disciples—and Peter—that He is going 1before you into Galilee; there you will see Him, fas He said to you.”

8So they went out 2quickly and fled from the tomb, for they trembled and were amazed. gAnd they said nothing to anyone, for they were afraid.

Mary Magdalene Sees the Risen Lord

(Matt. 28:9, 10; John 20:11–18)

93Now when He rose early on the first day of the week, He appeared first to Mary Magdalene, hout of whom He had cast seven demons.

10iShe went and told those who had been with Him, as they mourned and wept.

11jAnd when they heard that He was alive and had been seen by her, they did not believe.

Jesus Appears to Two Disciples

(Luke 24:13–35)

12After that, He appeared in another form kto two of them as they walked and went into the country.

13And they went and told it to the rest, but they did not believe them either.

The Great Commission

(Matt. 28:16–20; Luke 24:44–49; Acts 1:6–8)

14lLater He appeared to the eleven as they sat at the table; and He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen.

15mAnd He said to them, “Go into all the world nand preach the gospel to every creature.

16o“He who believes and is baptized will be saved; pbut he who does not believe will be condemned.

17“And these qsigns will follow those who 4believe: rIn My name they will cast out demons; sthey will speak with new tongues;

18t“they5 will take up serpents; and if they drink anything deadly, it will by no means hurt them; uthey will lay hands on the sick, and they will recover.”

Christ Ascends to God’s Right Hand

(Luke 24:50–53)

19So then, vafter the Lord had spoken to them, He was wreceived up into heaven, and xsat down at the right hand of God.

20And they went out and preached everywhere, the Lord working with them yand confirming the word through the accompanying signs. Amen.

Mark Commentaries

Mark 1

1:1 The beginning…the Son of God. This is best viewed as Mark’s title for his gospel. The historical record of the gospel message began with John the Baptist (cf. Matt. 11:12; Luke 16:16; Acts 1:22; 10:37; 13:24). gospel. The good news about the life, death, and resurrection of Jesus Christ, of which the 4 gospels are written records (see Introduction to the Gospels). Jesus Christ. “Jesus” is the Gr. form of the Heb. name Joshua (“the LORD is salvation”); “Christ” (“anointed one”) is the Gr. equivalent of the Heb. word Messiah. “Jesus” is the Lord’s human name (cf. Matt. 1:21; Luke 1:31); “Christ” signifies His office as ruler of God’s coming kingdom (Dan. 9:25, 26). Son of God. An affirmation of Jesus’ deity, stressing His unique relationship to the Father (cf. 3:11; 5:7; 9:7; 13:32; 15:39; see note on John 1:34).

1:2 it is written. A phrase commonly used in the NT to introduce OT quotes (cf. 7:6; 9:13; 14:21, 27; Matt. 2:5; 4:4, 6, 7; Luke 2:23; 3:4; John 6:45; 12:14; Acts 1:20; 7:42; Rom. 3:4; 8:36; 1 Cor. 1:31; 9:9; 2 Cor. 8:15; 9:9; Gal. 3:10; 4:22; Heb. 10:7; 1 Pet. 1:16). in the Prophets. The better Gr. manuscripts read “Isaiah the prophet.” Mark’s quote is actually from two OT passages (Is. 40:3; Mal. 3:1), which probably explains the reading “the Prophets” found in some manuscripts. The gospels all introduce John the Baptist’s ministry by quoting Is. 40:3 (cf. Matt. 3:3; Luke 3:4; John 1:23). My messenger. John was the divinely-promised messenger, sent to prepare the way for the Messiah. In ancient times, a king’s envoys would travel ahead of him, making sure the roads were safe and fit for him to travel on, as well as announcing his arrival.

1:4 John. A common Jewish name in NT times, it is the Gr. equivalent of the Heb. name “Johanan” (cf. 2 Kin. 25:23; 1 Chr. 3:15; Jer. 40:8), meaning “the LORD is gracious.” John’s name was given by the angel Gabriel to his father Zacharias, during his time of priestly service in the temple (Luke 1:13). His mother, Elizabeth, also a descendant of Aaron (Luke 1:5), was a relative of Mary the mother of Jesus (Luke 1:36). As the last OT prophet and the divinely ordained forerunner of the Messiah (see note on v. 2), John was the culmination of OT history and prophecy (Luke 16:16) as well as the beginning of the historical record of the gospel of Jesus Christ. Not surprisingly, Jesus designated John as the greatest man who had lived until his time (Matt. 11:11). baptizing. Being the distinctive mark of John’s ministry, his baptism differed from the ritual Jewish washings in that it was a one-time act. The Jews performed a similar one-time washing of Gentile proselytes, symbolizing their embracing of the true faith. That Jews would participate in such a rite was a startling admission that they, although members of God’s covenant people, needed to come to God through repentance and faith just like Gentiles. in the wilderness. The desolate, arid region between Jerusalem and the Dead Sea (see note on Matt. 3:1). baptism of repentance. A baptism resulting from true repentance. John’s ministry was to call Israel to repentance in preparation for the coming of Messiah. Baptism did not produce repentance, but was its result (cf. Matt. 3:7, 8). Far more than a mere change of mind or remorse, repentance involves a turning from sin to God (cf. 1 Thess. 1:9), which results in righteous living. Genuine repentance is a work of God in the human heart (Acts 11:18). For a discussion of the nature of repentance, see notes on 2 Cor. 7:9–12. for the remission of sins. John’s rite of baptism did not produce forgiveness of sin (see notes on Acts 2:38; 22:16); it was only the outward confession and illustration of the true repentance that results in forgiveness (cf. Luke 24:47; Acts 3:19; 5:31; 2 Cor. 7:10).

1:5 all the land of Judea, and those from Jerusalem. After centuries without a prophetic voice in Israel (Malachi had prophesied more than 400 years earlier), John’s ministry generated an intense amount of interest. Judea. The southernmost division of Palestine (Samaria and Galilee being the others) in Jesus’ day. It extended from about Bethel in the N to Beersheba in the S, and from the Mediterranean Sea in the W to the Dead Sea and Jordan River in the E. Included within Judea was the city of Jerusalem. Jordan River. Palestine’s major river, flowing through the Jordan Rift Valley from Lake Hula (drained in modern times), N of the Sea of Galilee, S to the Dead Sea. According to tradition, John began his baptizing ministry at the fords near Jericho. confessing. To confess one’s sins, as they were being baptized, is to agree with God about them. John baptized no one who did not confess and repent of his sins.

1:6 camel’s hair…leather belt. The traditional clothes of a wilderness dweller which were sturdy, but neither fashionable nor comfortable. John’s clothing would have reminded his audience of Elijah (cf. 2 Kin. 1:8), whom they expected to come before Messiah (Mal. 4:5; cf. Matt. 17:10–13). locusts and wild honey. The OT dietary regulations permitted the eating of “locusts” (Lev. 11:21, 22). “Wild honey” could often be found in the wilderness (Deut. 32:13; 1 Sam. 14:25–27). John’s austere diet was in keeping with his status as a lifelong Nazirite (cf. Luke 1:15; for Nazirite, see notes on Num. 6:2–13).

1:7 preached. Better translated “proclaimed,” John was Jesus’ herald, sent to announce His coming (see note on v. 4). whose sandal strap I am not worthy to stoop down and loose. The most menial task a slave could perform. John vividly expressed his humility.

1:8 baptize you with the Holy Spirit. This takes place when a person comes to faith in Christ (see notes on Acts 1:5; 8:16, 17; 1 Cor. 12:13).

1:9 in those days. At some unspecified time during John’s baptizing ministry at the Jordan. Nazareth. An obscure village (not mentioned in the OT, or by Josephus, or in the Talmud) about 70 mi. N of Jerusalem, that did not enjoy a favorable reputation (cf. John 1:46). Jesus had apparently been living there before His public appearance to Israel. baptized by John. Over John’s objections (cf. Matt. 3:14), who saw no need for the sinless Lamb of God (John 1:29) to participate in a baptism of repentance (see notes on vv. 4, 5; for an explanation of why Jesus was baptized, see note on Matt. 3:15).

1:10 immediately. In keeping with his fast-paced narrative style (see Introduction to the Gospels), Mark used this adverb more than the other 3 gospel writers combined. This first occurrence sets the stage for the audible and visible signs that followed Jesus’ baptism. the Spirit descending upon Him like a dove. This was most likely symbolic of Jesus’ empowerment for ministry (Is. 61:1). See note on Matt. 3:16, 17.

1:11 The Father’s pronouncement would have reminded the audience of the messianic prophecies of Ps. 2:7; Is. 42:1.

1:12 Immediately. See note on v. 10. Jesus’ temptation came right after His baptism. the Spirit drove Him. Compelled by the Spirit, Jesus confronted Satan and took the first step toward overthrowing his evil kingdom (cf. 1 John 3:8). Though God tempts no one (James 1:13), He sometimes sovereignly permits Satan to tempt His people (e.g., Job; Luke 22:31, 32). the wilderness. The exact location of Jesus’ encounter with Satan is unknown. It most likely would have been the same wilderness where John lived and ministered (see note on v. 4), the desolate region farther S, or the arid Arabian desert across the Jordan.

1:13 forty days. Perhaps reminiscent of Israel’s 40 years of wandering in the wilderness (Num. 14:33; 32:13). Matthew and Luke add that Jesus went without food during this time. Moses (twice, Deut. 9:9, 18) and Elijah (1 Kin. 19:8) also fasted for that length of time. Satan. From a Heb. word meaning “adversary.” Since He had no fallen nature, Jesus’ temptation was not an internal emotional or psychological struggle, but an external attack by a personal being. wild beasts. A detail unique to Mark’s account, stressing Jesus’ loneliness and complete isolation from other people. angels ministered to Him. Cf. Ps. 91:11, 12. The tense of this Gr. verb, “to minister,” suggests the angels ministered to Jesus throughout His temptation.

1:14 John was put in prison. He was incarcerated for rebuking Herod Antipas over his incestuous marriage to his niece, Herodias (see notes on 6:17–27). Jesus came to Galilee. From Judea (Matt. 4:12; Luke 4:13; John 4:3). Mark, along with Matthew and Luke, passes directly from the temptation to the beginning of the Galilean ministry, skipping Jesus’ intervening ministry in Judea (John 2:13—4:4). Galilee was the northernmost region of Palestine, and the most heavily populated. the gospel…of God. The good news of salvation both about God and from Him (see note on Rom. 1:1; cf. Rom. 15:16; 1 Thess. 2:2, 8, 9; 1 Tim. 1:11; 1 Pet. 4:17).

1:15 The time is fulfilled. Not time in a chronological sense, but the time for decisive action on God’s part. With the arrival of the King, a new era in God’s dealings with men had come. See note on Gal. 4:4. the kingdom of God. God’s sovereign rule over the sphere of salvation; at present in the hearts of His people (Luke 17:21), and in the future, in a literal, earthly kingdom (Rev. 20:4–6). at hand. Because the King was present. Repent, and believe. Repentance (see note on v. 4) and faith (see note on Rom. 1:16) are man’s required responses to God’s gracious offer of salvation (cf. Acts 20:21).

1:16 Sea of Galilee. Also known as the Sea of Chinnereth (Num. 34:11), the Lake of Gennesaret (Luke 5:1), and the Sea of Tiberias (John 6:1). A large, freshwater lake about 13 mi. long and 7 mi. wide, and about 690 ft. below sea level (making it the lowest body of fresh water on earth), the Sea of Galilee was home to a thriving fishing industry. Simon and Andrew. The first of two sets of brothers Jesus called to follow Him. Like James and John, they were fishermen. Since Andrew had been a follower of John the Baptist (John 1:40), it is possible that Peter had been as well. They had evidently returned to their fishing business after John’s arrest (see note on v. 14). They had already met and spent time with Jesus (see note on Matt. 4:18), but were here called to follow Him permanently. net. A rope forming a circle about 9 ft. in diameter with a net attached. It could be thrown by hand into the water, then hauled in by means of the length of weighted rope attached to it.

1:17 Follow Me. Used frequently in the gospels in reference to discipleship (2:14; 8:34; 10:21; Matt. 4:19; 8:22; 9:9; 10:38; 16:24; 19:21; Luke 9:23, 59, 61; 18:22; John 1:43; 10:27; 12:26). fishers of men. Evangelism was the primary purpose for which Jesus called the apostles, and it remains the central mission for His people (cf. Matt. 28:19, 20; Acts 1:8).

1:18 followed Him. I.e., became His permanent disciples (see note on v. 16).

1:19 James…John. The second set of fishermen brothers called by Jesus (see note on v. 16). Their mother and Jesus’ mother may have been sisters (cf. 15:40; Matt. 27:55, 56 with John 19:25). If so, they were Jesus’ cousins.

1:20 hired servants. This indicates that Zebedee’s fishing business was a prosperous one and that he was a man of importance (cf. John 18:15).

1:21 Capernaum. A prosperous fishing village on the NW shore of the Sea of Galilee, Capernaum was a more important city than Nazareth; it contained a Roman garrison and was located on a major road. Jesus made the city His headquarters (cf. 2:1) after His rejection at Nazareth (Matt. 4:13; Luke 4:16–31). synagogue. The place where Jewish people gathered for worship (“synagogue” is a transliteration of a Gr. word meaning “to gather together”). Synagogues originated in the Babylonian captivity after the 586 B.C. destruction of the temple by Nebuchadnezzar. They served as places of worship and instruction. Jesus frequently taught in the synagogues (cf. v. 39; 3:1; 6:2), as did Paul (cf. Acts 13:5; 14:1; 17:1). taught. Mark frequently mentions Jesus’ teaching ministry (cf. 2:13; 4:1, 2; 6:2, 6, 34; 10:1; 11:17; 12:35; 14:49).

1:22 authority. Jesus’ authoritative teaching, as the spoken Word of God, was in sharp contrast to that of the scribes (experts in the OT Scriptures), who based their authority largely on that of other rabbis. Jesus’ direct, personal, and forceful teaching was so foreign to their experience that those who heard Him were “astonished” (cf. Titus 2:15).

1:23 man…cried out. Satan and his demon hosts opposed Jesus’ work throughout His ministry, culminating in the cross. Jesus always triumphed over their futile efforts (cf. Col. 2:15), convincingly demonstrating His ultimate victory by His resurrection. unclean spirit. I.e., morally impure. The term is used interchangeably in the NT with “demon.” See note on 5:2.

1:24 What have we to do with You. Or, possibly, “Why do you interfere with us?” The demon was acutely aware that he and Jesus belonged to two radically different kingdoms, and thus had nothing in common. That the demon used the plural pronoun “we” indicates he spoke for all the demons. Nazareth. See note on v. 9. the Holy One of God. Cf. Ps. 16:10; Dan. 9:24; Luke 4:34; Acts 2:27; 3:14; 4:27; Rev. 3:7. Amazingly, the demon affirmed Jesus’ sinlessness and deity—truths which many in Israel denied, and still deny.

1:25 Be quiet. Jesus wanted no testimony to the truth from the demonic realm to fuel charges that He was in league with Satan (cf. 3:22; Acts 16:16–18).

1:27 with authority. See note on v. 22. Jesus had absolute authority in His actions as well as His words (Matt. 28:18).

Mark 1:8

The Miracles of Jesus

Miracle: 1. Cleansing a Leper

Matthew: 8:2

Mark: 1:40

Luke: 5:12

Miracle: 2. Healing a Centurion’s Servant (of paralysis)

Mark: 8:5

John: 7:1

Miracle: 3. Healing Peter’s Mother-in-Law

Matthew: 8:14

Mark: 1:30

Luke: 4:38

Miracle: 4. Healing the Sick at Evening

Matthew: 8:16

Mark: 1:32

Luke: 4:40

Miracle: 5. Stilling the Storm

Matthew: 8:23

Mark: 4:35

Luke: 8:22

Miracle: 6. Demons Entering a Herd of Swine

Matthew: 8:28

Mark: 5:1

Luke: 8:26

Miracle: 7. Healing a Paralytic

Matthew: 9:2

Mark: 2:3

Luke: 5:18

Miracle: 8. Raising the Ruler’s Daughter

Matthew: 9:18, 23

Mark: 5:22, 35

Luke: 8:40, 49

Miracle: 9. Healing the Hemorrhaging Woman

Matthew: 9:20

Mark: 5:25

Luke: 8:43

Miracle: 10. Healing Two Blind Men

Matthew: 9:27

Miracle: 11. Curing a Demon-Possessed, Mute Man

Matthew: 9:32

Miracle: 12. Healing a Man’s Withered Hand

Matthew: 12:9

Mark: 3:1

Luke: 6:6

Miracle: 13. Curing a Demon-Possessed, Blind and Mute Man

Mark: 12:22

John: 11:14

Miracle: 14. Feeding the Five Thousand

Matthew: 14:13

Mark: 6:30

Luke: 9:10

John: 6:1

Miracle: 15. Walking on the Sea

Matthew: 14:25

Mark: 6:48

John: 6:19

Miracle: 16. Healing the Gentile Woman’s Daughter

Matthew: 15:21

Mark: 7:24

Miracle: 17. Feeding the Four Thousand

Matthew: 15:32

Mark: 8:1

Miracle: 18. Healing the Epileptic Boy

Matthew: 17:14

Mark: 9:17

Luke: 9:38

Miracle: 19. Temple Tax in the Fish’s Mouth

Matthew: 17:24

Miracle: 20. Healing Two Blind Men

Matthew: 20:30

Mark: 10:46

Luke: 18:35

Miracle: 21. Withering the Fig Tree

Matthew: 21:18

Mark: 11:12

Miracle: 22. Casting Out an Unclean Spirit

Mark: 1:23

Luke: 4:33

Miracle: 23. Healing a Deaf-Mute

Mark: 7:31

Miracle: 24. Healing a Blind Man at Bethsaida

Mark: 8:22

Miracle: 25. Escape from the Hostile Multitude

Luke: 4:30

Miracle: 26. Catch of Fish

Luke: 5:1

Miracle: 27. Raising of a Widow’s Son at Nain

Luke: 7:11

Miracle: 28. Healing the Infirm, Bent Woman

Luke: 13:11

Miracle: 29. Healing the Man with Dropsy

Luke: 14:1

Miracle: 30. Cleansing the Ten Lepers

Luke: 17:11

Miracle: 31. Restoring a Servant’s Ear

Luke: 22:51

Miracle: 32. Turning Water into Wine

John: 2:1

Miracle: 33. Healing the Nobleman’s Son (of fever)

John: 4:46

Miracle: 34. Healing an Infirm Man at Bethesda

John: 5:1

Miracle: 35. Healing the Man Born Blind

John: 9:1

Miracle: 36. Raising of Lazarus

John: 11:43

Miracle: 37. Second Catch of Fish

John: 21:1

1:29 the house of Simon and Andrew. Originally from Bethsaida (John 1:44), the two brothers had moved to Capernaum when Jesus established his headquarters there (see note on v. 21). James and John. Only Mark mentions their presence at the healing of Peter’s mother-in-law.

1:30 Simon’s wife’s mother. Paul also affirmed that Peter was married (1 Cor. 9:5). That his mother-in-law was living with Peter and his wife may indicate that her husband was dead. a fever. That she was too ill to get out of bed, coupled with Luke’s description of her fever as a “high fever” (Luke 4:38), suggests her illness was serious, even life-threatening.

1:32 when the sun had set. Marking the close of the Sabbath and the easing of the restrictions associated with it. Specifically, rabbinic law prohibited carrying any burdens (such as stretchers) on the Sabbath. they brought. The report of Jesus’ healing of the demon-possessed man in the synagogue and Peter’s mother-in-law created a sensation in Capernaum and aroused the hopes of other sufferers.

1:34 did not allow the demons to speak. See notes on v. 25; 3:11, 12. they knew Him. The demons’ theology is absolutely orthodox (James 2:19); but though they know the truth, they reject it and God, who is its source.

1:36 Simon and those who were with Him. The first instance in the gospels of Peter’s assuming of leadership. Those with Peter are not revealed, though Andrew, James, and John were likely among them.

1:37 Finding Jesus after a diligent search (v. 36), Peter and the others excitedly implored Him to return to Capernaum and capitalize on the excitement generated by the previous night’s healings.

1:39 throughout all Galilee. Mark’s terse statement summarizes a preaching tour that must have lasted for weeks, or even months (cf. Matt. 4:23, 24).

1:40–45 Mark relates one of Jesus’ many healings during the Galilean ministry summarized in v. 39. The leper’s healing emphasizes Jesus’ miraculous power over disease, since leprosy was one of the most dreaded diseases of antiquity.

1:40 leper. Lepers were considered ceremonially unclean, and were outcasts from society (Lev. 13:11). While the OT term for leprosy included other skin diseases (see note on Lev. 13:2), this man may have actually had true leprosy (Hansen’s Disease), or else his cure would not have created such a sensation (v. 45).

1:41 compassion. Only Mark records Jesus’ emotional reaction to the leper’s desperate plight. The Gr. word appears only in the synoptic gospels and (apart from parables) is used only in reference to Jesus. touched him. Unlike rabbis, who avoided lepers lest they become ceremonially defiled, Jesus expressed His compassion with a physical gesture.

1:44 say nothing to anyone. The ensuing publicity would hinder Jesus’ ability to minister (as in fact happened, cf. v. 45) and divert attention away from His message. Cf. 3:12; 5:43; 7:36; see note on Matt. 8:4. go your way, show yourself to the priest. The “priest” was the one on duty at the temple. Jesus commanded the healed leper to observe the OT regulations concerning cleansed lepers (Lev. 14:1–32). Until the required offerings had been made, the man remained ceremonially unclean. a testimony to them. The priest’s acceptance of the man’s offering would be public affirmation of his cure and cleansing.

1:45 proclaim it freely. Only Mark records the cleansed leper’s disobedience, although Luke hints at it (Luke 5:15). no longer openly enter the city. The result of the leper’s disobedience was that Jesus could no longer enter a city without being mobbed by those seeking to be cured of diseases. Jesus’ ministry of teaching in that area thus came to a halt. deserted places. Jesus kept to the relatively uninhabited regions to allow the excitement over His cure of the leper to die down. Luke also notes that He used His time in the wilderness for prayer (Luke 5:16).

Mark 1:45

The Plan of Herod’s Temple

Mark 2

2:1 He was in the house. This is better translated, “He was at home.” This was likely Peter’s home, where Jesus had taken up temporary residence (cf. Matt. 4:13).

2:2 the word. The good news of the gospel, that salvation is by grace alone, through faith alone, for the forgiveness of sins.

2:3 a paralytic. Since he was lying on a bed, the man’s paralysis was severe—perhaps he was a quadriplegic.

2:4 they uncovered the roof. Most homes in Israel had flat roofs used for relaxation in the cool of the day and for sleeping on hot nights. And there was usually an external stairway that extended to the roof. Often, as here, the roof was made of slabs of burnt or dried clay that were placed on supporting beams which stretched from wall to wall. The builder then spread a uniform coat of fresh, wet clay over those slabs of hardened clay to serve as a seal against the rain. The paralytic’s friends took him up to the top of such a house and dug out the top coat of clay, removing several of the slabs until they made enough room to lower him down into Jesus’ presence. the paralytic. See note on v. 3.

2:5 When Jesus saw their faith. The aggressive, persistent effort of the paralytic’s friends was visible evidence of their faith in Christ to heal. “Son, your sins are forgiven you.” Many Jews in that day believed that all disease and affliction was a direct result of one’s sins. This paralytic may have believed that as well; thus he would have welcomed forgiveness of his sins before healing. The Gr. verb for “are forgiven” refers to sending or driving away (cf. Ps. 103:12; Jer. 31:34; Mic. 7:19). Thus Jesus dismissed the man’s sin and freed him from the guilt of it (see note on Matt. 9:2).

2:6 the scribes. See note on Matt. 2:4; cf. 1:22.

2:7 this Man…blasphemies. The scribes were correct in saying that only God can forgive sins (cf. Is. 43:25), but incorrect in saying Jesus blasphemed. They refused to recognize Jesus’ power as coming from God, much less that He Himself was God.

2:8 in His spirit. This can also be translated, “by His spirit.” This is not the Holy Spirit, but the omniscient mind of the Savior.

2:9 Which is easier. It is much easier to say, “Your sins are forgiven you.” No human can prove that such a thing actually occurred since it is invisible. Commanding a paralytic to walk would be more difficult to say convincingly, however, because the actions of the paralytic would immediately verify the effect of the command (see note on Matt. 9:5).

2:10 But that you may know. Jesus’ power to heal the paralytic’s physical infirmities proved the veracity of His claim and power to forgive sins. Son of Man. Jesus used this term for Himself to emphasize His humiliation (see notes on 14:62; Matt. 8:20). It appears 14 times in Mark (v. 10, 28; 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21, 41, 62).

2:14 Levi the son of Alphaeus. One of the 12, more commonly known as Matthew (see Introduction to Matthew: Title). tax office. Matthew was a publican, a tax collector, a despised profession in Palestine because such men were viewed as traitors. Publicans were Jews who had bought tax franchises from the Roman government. Any amount they collected over what Rome required they were allowed to keep. Thus many publicans became wealthy at the expense of their own people (see notes on Matt. 5:46; 9:9). he arose and followed Him. This simple action of Matthew signified his conversion. Because his response was so immediate, it is likely Matthew was already convicted of his sin and recognized his need of forgiveness.

2:15 dining. This can also be translated, “reclining at table,” a common posture for eating when guests were present. According to Luke 5:29, this was a feast that Matthew gave in Jesus’ honor. tax collectors. There were two categories of tax collectors: 1) gabbai collected general taxes on land and property, and on income, referred to as poll or registration taxes; 2) mokhes collected a wide variety of use taxes, similar to our import duties, business license fees, and toll fees. There were two categories of mokhes: great mokhes hired others to collect taxes for them; small mokhes did their own assessing and collecting. Matthew was a small mokhe. It is likely representatives of both classes attended Matthew’s feast. All of them were considered both religious and social outcasts. sinners. A term the Jews used to describe people who had no respect for the Mosaic law or rabbinic traditions, and were therefore the most vile and worthless of people. sat together. Lit. “were reclining with.” Jesus’ willingness to associate with tax collectors and sinners by sharing in the feast with them deeply offended the scribes and Pharisees.

2:16 scribes and Pharisees. Lit. “the scribes of the Pharisees.” This phrase indicates that not all scribes were Pharisees (regarding scribes, see note on Matt. 2:4). Pharisees were a legalistic sect of Jews known for their strict devotion to the ceremonial law (see note on Matt. 3:7).

2:17 I did not come to call the righteous. The words “to repentance” do not appear in the better manuscripts. They do appear, however, in Luke 5:32, a parallel passage. The repentant person—the one who recognizes he is a sinner and who turns from his sin—is the object of Jesus’ call. The person who is sinful but thinks he is righteous refuses to acknowledge his need to repent of his sin. See notes on Matt. 9:12, 13; John 9:39–41.

2:18 disciples of John. Those followers of John the Baptist who did not transfer their allegiance to Jesus (cf. John 3:30; Acts 19:1–7). At this time John was in prison (Matt. 4:12). Their question indicates they were observing the Pharisaic traditions (cf. Matt. 9:14). the Pharisees. See note on v. 16. The association of John’s disciples with the Pharisees indicates that both groups were disturbed about the problem raised by Jesus’ association with tax collectors and sinners (cf. v. 15). fasting. The twice-a-week fast was a major expression of orthodox Judaism during Jesus’ day (cf. Luke 18:9–14). Yet, the OT prescribed only one fast, and that on the Day of Atonement (Lev. 16:29, 31).

2:19 friends of the bridegroom fast. In Jesus’ illustration, the “friends of the bridegroom” were the attendants the bridegroom selected to carry out the festivities. That certainly was not a time to fast, which was usually associated with mourning or times of great spiritual need. Jesus’ point was that the ritual practiced by John’s disciples and the Pharisees was out of touch with reality. There was no reason for Jesus’ followers to mourn and fast while enjoying the unique reality that He was with them.

2:20 taken away from them. This refers to a sudden removal or being snatched away violently—an obvious reference to Jesus’ capture and crucifixion. then they will fast. An appropriate time for mourning was to be at the crucifixion of Jesus.

2:21, 22 Jesus offered two parables to illustrate that His new and internal gospel of repentance from and forgiveness of sin could not be connected to or contained in the old and external traditions of self-righteousness and ritual (see note on Matt. 9:17).

2:22 new wineskins. Newly made and unused wineskins provided the necessary strength and elasticity to hold up as wine fermented.

2:23 grainfields. The roads in first-century Israel were primarily major arteries; so once travelers left those main roads they walked along wide paths that bordered and traversed pastures and grainfields. on the Sabbath. “Sabbath” transliterates a Heb. word that refers to a ceasing of activity or rest. In honor of the day when God rested from His creation of the world (Gen. 2:3), the Lord declared the seventh day of the week to be a special time of rest and remembrance for His people, which He incorporated into the Ten Commandments (see note on Ex. 20:8). But hundreds of years of rabbinical teaching had added numerous unbearable and arbitrary restrictions to God’s original requirement, one of which forbade any travel beyond 3,000 ft. of one’s home (cf. Num. 35:5; Josh. 3:4). pluck the heads of grain. Travelers who did not take enough food for their journey were permitted by Mosaic law to pick enough grain to satisfy their hunger (Deut. 23:24, 25; see note on Matt. 12:2).

2:24 what is not lawful on the Sabbath. Rabbinical tradition had interpreted the rubbing of grain in the hands (cf. Luke 6:1) as a form of threshing and had forbidden it. Reaping for profit on the Sabbath was forbidden by Mosaic law (Ex. 34:21), but that was obviously not the situation here (see note on Matt. 12:2). Actually the Pharisees’ charge was itself sinful since they were holding their tradition on a par with God’s Word (see notes on Matt. 15:2–9).

2:25 He said to them, “Have you never read…?” Jesus’ sarcasm pointed out the main fault of the Pharisees, who claimed to be experts and guardians of Scripture, yet were ignorant of what it actually taught (cf. Rom. 2:17–24). what David did. David and his companions were fleeing for their lives from Saul when they arrived at Nob, where the tabernacle was located at that time. Because they were hungry, they asked for food (cf. 1 Sam. 21:1–6).

2:26 in the days of Abiathar the high priest. The phrase “in the days” can mean “during the lifetime.” According to 1 Sam. 21:1, Ahimelech was the priest who gave the bread to David. Abiathar was Ahimelech’s son, who later was the High-Priest during David’s reign. Since Ahimelech died shortly after this incident (cf. 1 Sam. 22:19, 20), it is likely that Mark simply added this designation to identify the well known companion of David who later became the High-Priest, along with Zadok (2 Sam. 15:35). the showbread. Twelve loaves of unleavened bread (representing the 12 tribes of Israel) were placed on the table in the sanctuary and at the end of the week replaced with fresh ones. The old loaves were to be eaten only by the priests. While it was not normally lawful for David and his companions to eat this showbread, neither did God want them to starve, so nowhere does Scripture condemn them for eating (see note on Matt. 12:4).

2:27 The Sabbath was made for man. God instituted the Sabbath to benefit man by giving him a day to rest from his labors and to be a blessing to him. The Pharisees turned it into a burden and made man a slave to their myriad of man-made regulations.

2:28 also Lord of the Sabbath. Jesus claimed He was greater than the Sabbath, and thus was God. Based on that authority, Jesus could in fact reject the Pharisaic regulations concerning the Sabbath and restore God’s original intention for Sabbath observance to be a blessing not a burden.

Mark 3

3:1–6 This is the last of the 5 conflict episodes which began in 2:1 (2:1–11; 13–17; 18–22; 23–28), and as such it gives a sense of climax to the growing antagonism between Jesus and the Jewish leaders. In this encounter, Jesus gave the Pharisees a living illustration of scriptural Sabbath observance and His sovereign authority over both man and the Sabbath.

3:1 synagogue. The Jews’ local places of assembly and worship (see note on 1:21). withered hand. This describes a condition of paralysis or deformity from an accident, a disease, or a congenital defect.

3:2 accuse. The Pharisees were not open to learning from Jesus, but only looked for an opportunity to charge Him with a violation of the Sabbath, an accusation they could bring before the Sanhedrin.

3:4 Jesus countered the Pharisees with a question that elevated the issue at hand from a legal to a moral problem. Is it lawful. A reference to the Mosaic law. Jesus was forcing the Pharisees to examine their tradition regarding the Sabbath to see if it was consistent with God’s OT law. to do good…evil, to save…kill. Christ used a device common in the Middle East—He framed the issue in terms of clear-cut extremes. The obvious implication is that failure to do good or save a life was wrong and not in keeping with God’s original intention for the Sabbath (see notes on 2:27; Matt. 12:10). But they kept silent. The Pharisees refused to answer Jesus’ question, and by so doing implied that their Sabbath views and practices were false.

3:5 anger. Definite displeasure with human sin reveals a healthy, moral nature. Jesus’ reaction was consistent with His divine nature and proved that He is the righteous Son of God. This kind of holy indignation with sinful attitudes and practices was to be more fully demonstrated when Jesus cleansed the temple (cf. 11:15–18; Matt. 21:12, 13; Luke 19:45–48). hardness of their hearts. This phrase refers to an inability to understand because of a rebellious attitude (Ps. 95:8; Heb. 3:8, 15). The Pharisees’ hearts were becoming more and more obstinate and unresponsive to the truth (cf. 16:14; Rom. 9:18).

3:6 the Pharisees…plotted. They absolutely refused to be persuaded by anything Jesus said and did (cf. John 3:19), but were instead determined to kill Him. The Gr. word for “plotted” (lit. “counseled together”) includes the notion of carrying out a decision already made—the Pharisees were simply discussing how to implement theirs. Herodians. This secular political party, which took its name from Herod Antipas and was strong in its support for Rome, opposed the Pharisees on nearly every issue, but were willing to join forces with them because both desperately wanted to destroy Jesus. See note on Matt. 22:16.

3:8 In spite of His conflicts with the Pharisees, Jesus remained very popular with the ordinary people. Mark is the only gospel writer who at this point in Jesus’ ministry noted that the masses came from all parts of Palestine to see and hear Him. Idumea. An area SE of Judea, mentioned only here in the NT and populated by many Edomites (originally descendants of Esau, see note on Gen. 36:43). By this time it had become mostly Jewish in population and was considered a part of Judea. beyond the Jordan. The region E of the Jordan River, also called Perea, and ruled by Herod Antipas. Its population contained a large number of Jews. Tyre and Sidon. Two Phoenician cities on the Mediterranean coast, N of Galilee. Phoenicia as a whole was often designated by these cities (cf. Jer. 47:4; Joel 3:4; Matt. 11:21; Acts 12:20).

3:10 afflictions. Lit. “a whip, a lash,” sometimes translated “plagues,” or “scourges.” This metaphorically describes various painful, agonizing, physical ailments and illnesses.

3:11 unclean spirits. This refers to demons (see note on 1:23; cf. Luke 4:41). whenever they saw Him. The tense of the Gr. verb means there were many times when demons looked at Jesus and contemplated the truth of His character and identity. “You are the Son of God.” Cf. 1:24. The demons unhesitatingly affirmed the uniqueness of Jesus’ nature, which Mark saw as clear proof of Jesus’ deity.

3:12 warned…not make Him known. Jesus always rebuked demons for their testimonies about Him. He wanted His teaching and actions, not the impure words of demons, to proclaim who He was (see note on 1:25; cf. Acts 16:16–18).

3:13 called…those He Himself wanted. The Gr. verb “called” stresses that Jesus acted in His own sovereign interest when He chose the 12 disciples (cf. John 15:16).

3:14 appointed twelve. Christ, by an explicit act of His will, formed a distinct group of 12 men who were among His followers (see note on Matt. 10:1). This new group constituted the foundation of His church (cf. Eph. 2:20).

3:15 have power. This word is sometimes rendered “authority.” Along with the main task of preaching, Jesus gave the 12 the right to expel demons (cf. Luke 9:1).

3:16–19 A list of the 12 (see notes on Matt. 10:2–4).

3:16 Peter. From this point on (except in 14:37), Mark uses this name for Simon, though this is not when the designation was first given (cf. John 1:42), nor does it mark the complete replacement of the name Simon (cf. Acts 15:14). The name means “stone,” and describes Peter’s character and activities, namely his position as a foundation rock in the building of the church (cf. Matt. 16:18; Eph. 2:20).

3:17 “Sons of Thunder.” Mark defines the Aram. term “Boanerges” for his Gentile readers. This name for the two brothers probably referred to their intense, outspoken personalities (cf. 9:38; Luke 9:54).

3:18 Thaddaeus. The only name that is not the same in all the NT lists of the 12 (cf. Matt. 10:2–4; Luke 6:14–16; Acts 1:13). Matthew calls him Lebbaeus, with Thaddaeus as a surname (Matt. 10:3); Luke and Acts call him “Judas the son of James”; and John 14:22 refers to him as “Judas (not Iscariot).” the Cananite. This does not indicate that this Simon was a native of Cana. Rather, the word is derived from the Aram. which means “to be zealous” and was used for those who were zealous for the law. Luke uses the word transliterated from the Gr. term that meant “the Zealot” (Luke 6:15; see note on Matt. 10:4).

3:19 Iscariot. This Heb. term means “man of Kerioth,” as in Kerioth-Hezron, S of Hebron (Josh. 15:25). went into a house. A clearer translation is “went home,” which would refer to Jesus’ return to Capernaum (cf. 2:1). Verse divisions of the text are also misleading here; the phrase should be included with v. 20 and actually start the new paragraph.

3:21 His own people. In Gr., this expression was used in various ways to describe someone’s friends or close associates. In the strictest sense, it meant family, which is probably the best understanding here. lay hold of Him. Mark used this same term elsewhere to mean the arrest of a person (6:17; 12:12; 14:1, 44, 46, 51). Jesus’ relatives evidently heard the report of v. 20 and came to Capernaum to restrain Him from His many activities and bring Him under their care and control, all supposedly for His own good. out of His mind. Jesus’ family could only explain His unconventional lifestyle, with its willingness for others always to impose on Him, by saying He was irrational or had lost His mind.

3:22 scribes. Jewish scholars, also called lawyers, (mostly Pharisees) who were experts on the law and its application (see note on Matt. 2:4). Beelzebub. Satan (see note on Luke 11:15).

3:23 parables. Jesus answered the scribes by making an analogy between well known facts and the truths He expounded (see note on Matt. 13:3).

3:26 has an end. An expression used only in Mark which refers to Satan’s ultimate doom as head of the demonic world system. See notes on Rev. 20:1–10.

3:27 enter a strong man’s house and plunder his goods. One must be stronger than Satan in order to enter his domain (“strong man’s house”), bind him (restrain his action), and free (“plunder”) people (“his goods”) from his control. Only Jesus had such power over the devil. Cf. Rom. 16:20; Heb. 2:14, 15.

3:28 Assuredly, I say to you. Mark’s first use of this expression, which occurs throughout the gospels, was employed as a formula that always introduced truthful and authoritative words from Jesus (cf. 6:11; 8:12; 9:1, 41; 10:15, 29; 11:23; 12:43; 13:30; 14:9, 18, 25, 30).

3:29 he who blasphemes…never has forgiveness. Whenever someone deliberately and disrespectfully slanders the person and ministry of the Holy Spirit in pointing to the Lordship and redemption of Jesus Christ, he completely negates and forfeits any possibility of present or future forgiveness of sins (see note on Matt. 12:31), because he has wholly rejected the only basis of God’s salvation.

3:31 His brothers and His mother. Jesus’ earthly family (see notes on v. 21; Matt. 12:46). The narrative that left off at v. 21 resumes here.

3:35 Jesus made a decisive and comprehensive statement on true Christian discipleship. Such discipleship involves a spiritual relationship that transcends the physical family and is open to all who are empowered by the Spirit of God to come to Christ in repentance and faith and enabled to live a life of obedience to God’s Word.

Mark 4

4:1 sat. The typical rabbinical position for teaching; and more practically, Jesus may have sat because of the rocking of the boat in the water.

4:2 parables. A common method of teaching in Judaism, which Jesus employed to conceal the truth from unbelievers while explaining it to His disciples (cf. v. 11; see note on Matt. 13:3).

4:3–8 This parable depicts the teaching of the gospel throughout the world and the various responses of people to it. Some will reject it; some will accept it for a brief time but then fall away; yet some will believe and will lead others to believe.

4:4 wayside. Either a road near a field’s edge or a path that traversed a field, both of which were hard surfaces due to constant foot traffic.

4:5 stony ground. Beds of solid rock, usually limestone, lying under the surface of good soil. They are a little too deep for the plow to reach, and too shallow to allow a plant to reach water and develop a decent root system in the small amount of soil that covers them.

4:7 thorns. Tough, thistle-bearing weeds that use up the available space, light, and water which good plants need.

4:8 increased…a hundred. An average ratio of harvested grain to what had been sown was 8 to 1, with a 10 to 1 ratio considered exceptional. The yields Jesus refers to are like an unbelievable harvest.

4:9 “He who has ears to hear, let him hear!” On the surface, this is a call for the listener to be attentive and discern the meaning of His analogy. Yet more than human understanding is necessary to interpret the parable—only those who have been redeemed will have the true meaning explained to them by the divine Teacher.

4:11 mystery…parables. A “mystery” in the NT refers to something previously hidden and unknown but revealed in the NT (see notes on 1 Cor. 2:7; Eph. 3:4–6). In context, the subject of the mystery is the kingdom of heaven (see note on Matt. 3:2), which Jesus communicates in the form of parables. Thus the mystery is revealed to those who believe, yet it remains concealed to those who reject Christ and His gospel (see note on Matt. 13:11). to those who are outside. Those who are not followers of Christ.

4:12 so that. See note on Matt. 13:13. Unlike Matthew, which specifically quotes Is. 6:9, 10, Mark quotes Jesus as giving the substance of what Isaiah wrote in that text. Lest they should turn. The implication is that unbelievers do not want to turn from sin (see notes on Matt. 13:3, 13).

4:13 all the parables. Understanding the parable of the sower was to be key in the disciples’ ability to discern the meaning of Jesus’ other parables of the kingdom (vv. 21–34).

4:14–20 Jesus’ explanation of the parable of the sower, who is in fact Jesus Himself (cf. Matt. 13:37) and anyone who proclaims the gospel.

4:14 the word. Luke 8:11 says it is the “word of God,” and Matt. 13:19 calls it the “word of the kingdom.” It is the salvation gospel (see note on Matt. 13:19).

4:16 receive it with gladness. An enthusiastic, emotional, yet superficial response to the gospel that does not take into account the cost involved.

4:17 no root. Because the person’s heart is hard, like the stony ground (see note on v. 5), the gospel never takes root in the individual’s soul and never transforms his life—there is only a temporary, surface change. tribulation or persecution. Not the routine difficulties and troubles of life, but specifically the suffering, trials, and persecutions which result from one’s association with God’s Word. stumble. The Gr. word also means, “to fall” or “to cause offense,” and from which comes the Eng. word “scandalize.” All those meanings are appropriate since the superficial believer is offended, stumbles, and falls away when his faith is put to the test (cf. John 8:31; 1 John 2:19).

4:19 cares of this world. Lit. “the distractions of the age.” A preoccupation with the temporal issues of this present age blinds a person to any serious consideration of the gospel (cf. James 4:4; 1 John 2:15, 16). deceitfulness of riches. Not only can money and material possessions not satisfy the desires of the heart or bring the lasting happiness they deceptively promise, but they also blind those who pursue them to eternal, spiritual concerns (1 Tim. 6:9, 10).

4:20 hear…accept…bear fruit. Three Gr. present participles mark continuing action. Believers, in contrast to unbelievers, hear God’s Word because God allows them to hear it. They “accept” it—they understand and obey it because God opens their mind and heart and transforms their lives. The result is that they produce spiritual fruit.

4:21 lamp. This refers to a very small clay bowl made with a spout to hold a wick and containing a few ounces of oil that served as the fuel. a lampstand. In common homes, this was simply a shelf protruding from the wall. Wealthier homes might have separate, ornate stands (cf. Rev. 1:12).

4:22 there is nothing hidden…revealed. The purpose in keeping something hidden is so that one day it can be revealed. Jesus’ teaching was never intended to be just for an inner circle of followers. It would be the responsibility of the disciples to communicate the gospel of the kingdom to the world at large (cf. Matt. 28:19, 20).

4:24 With the same measure. The spiritual results which the disciples realized were to be based on the amount of effort they put forth; they would reap as they had sown. more will be given. The one who has learned spiritual truth and applied it diligently will receive even more truth to faithfully apply.

4:26–29 This parable is recorded only by Mark and complements the parable of the sower by explaining in more depth the results of spiritual growth accomplished in good soil.

4:26 kingdom of God. See note on 1:15.

4:29 he puts in the sickle, because the harvest has come. When the grain is ripe, the sower of the seed must harvest the crop. There are two possible interpretations of this unexplained parable. It could be referring to the entire scope of the kingdom, from the time Jesus sowed the gospel message until the final harvest in the future. His disciples would continue the work of presenting the gospel that would eventually yield a harvest. The better interpretation pictures the gospel working in lives. After the gospel is presented, the Word of God works in the individual heart, sometimes slowly, until the time when God reaps the harvest in that individual and saves him.

4:30–32 This parable of the mustard seed pictures the kingdom of God beginning with a small influence and then becoming worldwide in its scope.

4:31 a mustard seed. A reference to the common black mustard plant. The leaves were used as a vegetable and the seed as a condiment. It also had medicinal benefits. smaller than all. The mustard seed is not the smallest of all seeds in existence, but it was in comparison to all the other seeds the Jews sowed in Israel.

4:32 herbs. Refers to garden vegetables grown specifically for eating. birds of the air. While not a tree in the truest sense of the word, the mustard shrub has been known to grow as large as 15 ft. high and to have the properties of a tree, such as having branches large enough for birds to nest in. The tree represents the sphere of salvation, which would grow so large that it would provide shelter, protection, and benefit to people (see note on Matt. 13:32). Even unbelievers have been blessed by association with the gospel and the power of God in salvation. Christians have been a benediction to the world. See note on 1 Cor. 7:14.

4:33, 34 This conclusion to Mark’s account of Jesus’ parables highlights Mark’s recording only representative samples of all the parables Jesus taught.

4:34 But without a parable He did not speak to them. On that particular day, Jesus spoke to the larger crowd only in parables. This method of teaching left unbelievers with riddles and kept them from being forced to believe or disbelieve Him—they could make no decision to follow Him since they did not understand what He taught.

4:35–41 This account demonstrates Jesus’ unlimited power over the natural world.

4:35 the other side. Jesus and His disciples were on the western shore of the Sea of Galilee. To escape the crowds for a brief respite, Jesus wanted to go to the eastern shore, which had no large cities and therefore fewer people.

4:37 great windstorm. Wind is a common occurrence on that lake, about 690 ft. below sea level and surrounded by hills. The Gr. word can also mean “whirlwind.” In this case, it was a storm so severe that it took on the properties of a hurricane (see note on Matt. 8:24). The disciples, used to being on the lake in the wind, thought this storm would drown them (v. 38).

4:38 He was…asleep. Jesus was so exhausted from a full day of healing and preaching, even that storm could not wake Him up (see note on Matt. 8:24).

4:39 “Peace, be still!” Lit. “be silent, be muzzled.” Storms normally subside gradually, but when the Creator gave the order, the natural elements of this storm ceased immediately.

4:41 they feared exceedingly. This was not fear of being harmed by the storm, but a reverence for the supernatural power Jesus had just displayed. The only thing more terrifying than having a storm outside the boat was having God in the boat! Who can this be. This statement betrayed the disciples’ wonder at the true identity of Jesus.

Mark 5

5:1 the other side of the sea. The eastern shore of the Sea of Galilee (cf. Luke 8:26). the country of the Gadarenes. The preferred reading in Mark is “Gerasenes” rather than “Gadarenes.” It most likely refers to the small town of Gersa (or Khersa, Kursi; see note on Matt. 8:28) which was located midway on the eastern shore. “Country of” refers to the general region that included Gersa and was under the jurisdiction of the city of Gadara, which was located some 6 mi. SE of the Sea of Galilee; this was probably why Luke referred to the region as the country of the Gadarenes (Luke 8:26, 37).

5:2 out of the tombs a man. Mark mentions only one of the demon-possessed men, who was probably the more prominent of the two (cf. Matt. 8:28). The “tombs”—common dwelling places for the demented of that day—were burial chambers carved out of rock hillsides on the outskirts of town. If the man and his possible companion were Jews, for whom touching dead bodies was a great defilement, living in such an area was an added torment. unclean spirit. This refers to the demon who was controlling the man. Such spirits in themselves were morally filthy and caused much harm for those whom they possessed (see notes on 1:32–34; cf. Luke 4:33, 36; 7:21; 8:2).

5:3 no one could bind him. Multiple negatives are used in the Gr. text to emphasize the man’s tremendous strength.

5:4 shackles and chains. “Shackles” (probably metal or perhaps, in part, cord or rope) were used to restrain the feet and “chains” were metal restraints for the rest of the body.

5:5 crying out and cutting himself with stones. “Crying out” describes a continual unearthly scream uttered with intense emotion. The “stones” likely were rocks made of flint with sharp, jagged edges.

5:7 What have I to do with You. A common expression of protest (see note on 1:24). Son of the Most High God. The demons knew that Jesus was deity, the God-Man. “Most High God” was an ancient title used by both Jews and Gentiles to identify the one, true, and living God of Israel and distinguish Him from all false idol gods (cf. Gen. 14:18–20; Num. 24:16; Deut. 32:8; Pss. 18:13; 21:7; Is. 14:14; Dan. 3:26; Luke 1:32; Heb. 7:1). I implore You…do not torment me. See note on Matt. 8:29. Mark adds “I implore you,” which shows the demon tried to have Jesus soften the severity of his inevitable fate. Cf. James 2:19.

5:9 “What is your name?” Most likely, Jesus asked this in view of the demon’s appeal not to be tormented. However, He did not need to know the demon’s name in order to expel him. Rather, Jesus posed the question to bring the reality and complexity of this case into the open. Legion. A Lat. term, by then common to Jews and Greeks, that defined a Roman military unit of 6,000 infantrymen. Such a name denotes that the man was controlled by an extremely large number of militant evil spirits, a truth reiterated by the expression “for we are many.”

5:10 he begged. The demon understood that Jesus had all power over him and addressed Him with an intense desire that his request be granted. not send them out of the country. See note on v. 1. The demons wanted to remain in the same area where they had been exercising their evil powers.

5:11 swine. Pigs were unclean animals to the Jews, so the people tending this herd were either Gentiles or Jews unconcerned about the law (see note on Matt. 8:30).

5:13 Jesus gave them permission. According to His sovereign purposes Jesus allowed the demons to enter the pigs and destroy them—the text offers no other explanation (cf. Deut. 29:29; Rom. 9:20). By doing this, Jesus gave the man a graphic, visible, and powerful lesson on the immensity of the evil from which he had been delivered.

5:15 sitting. The man’s restful condition was a strong contrast with his former restless, agitated state. in his right mind. He was no longer under the frenzied, screaming control of the demons.

5:16 those who saw it told…about the swine. “Those” may refer to both the 12 and the men who tended the pigs. They wanted people to know what had happened to the man and the pigs, and the relationship between the two events.

5:17 plead with Him to depart from their region. The residents of the region became frightened and resentful toward Jesus because of what had happened. They may have been concerned about the disruption of their normal routine and the loss of property, and they wanted Jesus and His powers to leave the area so no more such financial losses would occur. More compelling, however, was the reality that they were ungodly people frightened by Christ’s display of spiritual power (see note on Matt. 8:34).

5:19 tell them…the Lord has done. Jesus was referring to Himself as God who controlled both the natural and the supernatural worlds (cf. Luke 8:39).

5:20 Decapolis. A league of 10 Greek-influenced (Hellenized) cities E of the Jordan River (see note on Matt. 4:25).

5:21 the other side. Jesus and the disciples returned to the NW shore of the Sea of Galilee.

5:22 rulers of the synagogue. They presided over the elders of local synagogues. Those elder groups, made up of lay officials, were in charge of arranging the services and overseeing other synagogue affairs.

5:25 flow of blood. Denotes a chronic internal hemorrhage, perhaps from a tumor or other disease (see note on Matt. 9:20).

5:26 suffered many things from many physicians. In NT times, it was common practice in difficult medical cases for people to consult many different doctors and receive a variety of treatments. The supposed cures were often conflicting, abusive, and many times made the ailment worse, not better. Luke, the physician, in Luke 8:43 suggested the woman was not helped because her condition was incurable.

5:28 If only I may touch His clothes. The woman’s faith in Jesus’ healing powers was so great that she believed even indirect contact with Him through His garments (see note on Matt. 9:20) would be enough to produce a cure.

5:29 fountain of her blood. The source of her bleeding, with the analogy being to the origin of a spring.

5:30 power had gone out of Him. Christ’s “power,” His inherent ability to minister and work supernaturally, proceeded from Him under the conscious control of His sovereign will. “Who touched My clothes?” Jesus asked this question, not out of ignorance, but so He might draw the woman out of the crowd and allow her to praise God for what had happened.

5:34 your faith has made you well. Jesus’ public statement concerning the woman’s faith (expressed in vv. 28, 33) and its results. The form of the Gr. verb translated “has made you well,” which can also be rendered “has made you whole,” indicates that her healing was complete. It is the same Gr. word often translated “to save” (see note on Matt. 9:22) and is the normal NT word for saving from sin, which strongly suggests that the woman’s faith also led to spiritual salvation.

5:36 only believe. The verb is a command for present, continuous action urging Jairus to maintain the faith he had initially demonstrated in coming to Jesus. Christ knew there was no other proper response to Jairus’ helpless situation, and He was confident of faith’s outcome (cf. Luke 8:50).

5:37 Peter, James, and John. This is the first time Mark gives special status to these 3 disciples. Scripture never explains why these men were sometimes allowed to witness things that the other disciples were excluded from (cf. 9:2; 14:33), but the trio did constitute an inner circle within the 12. Even the Gr. grammar implies this inner grouping by placing their 3 names under one definite article.

5:38 wept and wailed. In that culture, a sure sign that a death had occurred. Because burial followed soon after death, it was the people’s only opportunity to mourn publicly. The wailing was especially loud and mostly from paid mourners (see note on Matt. 9:23).

5:39 not dead, but sleeping. With this figurative expression, Jesus meant that the girl was not dead in the normal sense, because her condition was temporary and would be reversed (see note on Matt. 9:24; cf. John 11:11–14; Acts 7:60; 13:36; 1 Cor. 11:30; 15:6, 18, 20, 51; 1 Thess. 4:13, 14).

5:40 ridiculed. This could more literally be translated, “laughed Him to scorn,” or “were laughing in His face.” They understood Jesus’ words literally and thought they were absurd, so “ridiculed” most likely refers to repeated bursts of laughter aimed at humiliating the Lord. This reaction, although shallow and irreverent, indicates the people were convinced of the irreversible nature of the girl’s death and underscores the reality of the miracle Jesus was about to do. put them all outside. This was an emphatic, forceful expulsion which showed Christ’s authority and was done because the disbelieving mourners had disqualified themselves from witnessing the girl’s resurrection.

5:41 “Talitha, cumi.” Mark is the only gospel writer who recorded Jesus’ original Aram. words. “Talitha” is a feminine form of “lamb,” or “youth.” “Cumi” is an imperative meaning “arise.” As in other such instances, Jesus addressed the person of the one being raised, not just the dead body (cf. Luke 7:14; John 11:43).

5:43 no one should know it. Knowledge of the miracle could not be completely withheld, but Christ did not want news of it to spread until after He had left the area, because He knew such news might cause His many Jewish opponents in Galilee to seek Him out and kill Him prematurely. He also wanted to be known for bringing the gospel, not as simply a miracle-worker. Jesus was no doubt concerned that the girl and her parents not be made the center of undue curiosity and sensationalism.

Mark 6

6:1 His own country. Nazareth, Jesus’ hometown (see note on Matt. 2:23). His disciples. This was not a private, family visit for Jesus, but a time for ministry.

6:2 Sabbath. See note on 2:23. This implies that no public teaching was done until the Sabbath. teach in the synagogue. See note on 1:21. astonished. The same word as used in 1:22 (see note there); however, here the people’s initial reaction gave way to skepticism and a critical attitude toward Jesus.

6:3 carpenter. The people of Nazareth still thought of Jesus as one who carried on his father’s trade (cf. Matt. 13:55) as a craftsman who worked in wood and other hard materials (e.g., stones, bricks). The common earthly position of Jesus and His family caused the townspeople to stumble—they refused to see Him as higher than themselves and found it impossible to accept Him as the Son of God and Messiah. Son of Mary. Only here is Jesus called this. The normal Jewish practice was to identify a son by his father’s (Joseph’s) name. Perhaps that was not done here because Joseph was already dead, or because Christ’s audience was recalling the rumors concerning Jesus’ illegitimate birth (cf. John 8:41; 9:29)—a man was called the son of his mother if his father was unknown—and were purposely insulting Him with this title as a reference to illegitimacy. brother of James, Joses, Judas, and Simon. See note on Matt. 12:46. These were actual half-brothers of Jesus. “James” was later the leader in the Jerusalem church (cf. Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12) and wrote the epistle of James. “Judas” (Heb. name “Judah”) wrote the epistle of Jude. Nothing more is known of the other two. His sisters. Actual half-sisters whose names are never given in the NT. Nothing is known of them, not even if they became believers as the other family members did. they were offended at Him. The Eng. term “scandalize” comes from the Gr. verb translated “were offended,” which essentially means “to stumble,” or “become ensnared,” and fall into a sin (see note on 4:17). The residents of Nazareth were deeply offended at Jesus’ posturing Himself as some great teacher because of His ordinary background, His limited formal education, and His lack of an officially-sanctioned religious position.

6:4 See note on Matt. 13:57. Jesus called Himself a prophet, in accord with one of His roles (cf. v. 15; 8:28; Matt. 21:11, 46; Luke 7:16; 24:19; John 6:14; 7:40; 9:17). own house. His own family (cf. John 7:5; Acts 1:14).

6:5 He could do no mighty work there. Cf. Matt. 13:58. This is not to suggest that His power was somehow diminished by their unbelief. It may suggest that because of their unbelief people were not coming to Him for healing or miracles the way they did in Capernaum and Jerusalem. Or, more importantly it may signify that Christ limited His ministry both as an act of mercy, so that the exposure to greater light would not result in a worse hardening that would only subject them to greater condemnation, and a judgment on their unbelief. He had the power to do more miracles, but not the will, because they rejected Him. Miracles belonged among those who were ready to believe.

6:6 He marveled because of their unbelief. “Marveled” means Jesus was completely astonished and amazed at Nazareth’s reaction to Him, His teaching, and His miracles. He was not surprised at the fact of the people’s unbelief, but at how they could reject Him while claiming to know all about Him. Faith should have been the response in that town in Galilee, the region where Christ did so many miracles and so much teaching. villages in a circuit. The outcome of Jesus’ visit to Nazareth was that He left there and made a teaching tour of other places in Galilee, concluding near where He started (cf. Matt. 9:35).

6:7 the twelve. See notes on 3:16–19; Matt. 10:2–4. The 12 disciples were by then a divinely-commissioned, recognized group. send them out. The form of this Gr. verb indicates that Jesus individually commissioned each pair to go out as His representatives. two by two. This was a prudent practice (cf. Eccl. 4:9–12) employed by Jewish alms collectors, by John the Baptist (Luke 7:19), by Jesus on other occasions (11:1; 14:13; Luke 10:1), and by the early church (Acts 13:2, 3; 15:39–41; 19:22). The practice gave the disciples mutual help and encouragement and met the legal requirement for an authentic testimony (Deut. 19:15). unclean spirits. See notes on 1:23; 5:2.

6:8 a staff. The walking stick, a universal companion of travelers in those days, which also provided potential protection from criminals and wild animals. no bag. They were not to carry the usual leather traveling bag or food sack.

6:9 to wear sandals. Ordinary footwear consisting of leather or wood soles bound on by straps around the ankle and instep. “Sandals” were necessary protection for the feet in view of the hot, rough terrain of Palestine. not to put on two tunics. “Tunics” were standard garments of clothing. Men of comparative wealth would wear two, but Jesus wanted the disciples to identify with common people and travel with just minimum clothing.

6:10 The disciples were to carefully select where they stayed (cf. Matt. 10:11), but once there, the sole focus was to be on ministry. Contentment with their first host and his accommodations would be a testimony to others while the disciples ministered (cf. 1 Tim. 6:6).

6:11 shake off the dust. A symbolic act that signified complete renunciation of further fellowship with those who rejected them (see note on Matt. 10:14). When the disciples made this gesture, it would show that the people had rejected Jesus and the gospel, and were hence rejected by the disciples and by the Lord. more tolerable for Sodom and Gomorrah. People who reject Christ’s gracious, saving gospel will face a fate worse than those pagans killed by divine judgment on the two OT cities (see notes on Gen. 19:24; Matt. 10:15).

6:12, 13 preached…cast out many demons. Cf. v. 7. They were heralds of the gospel and had repeated success in expelling evil spirits from people. This demonstrated Christ’s power over the supernatural world and confirmed His claim to being God.

6:12 repent. See notes on 1:15; Matt. 3:2.

6:13 anointed with oil…sick. In Jesus’ day olive oil was often used medicinally (cf. Luke 10:34). But here it represented the power and presence of the Holy Spirit and was used symbolically in relation to supernatural healing (cf. Is. 11:2; Zech. 4:1–6; Matt. 25:2–4; Rev. 1:4, 12). As a well known healing agent, the oil was an appropriate, tangible medium the people could identify with as the disciples ministered to the sick among them.

6:14 King Herod heard. See note on Matt. 14:1. The context indicates Herod heard some exciting news centering on Jesus and resulting from the disciples’ recent preaching and miracle working in Galilee. John the Baptist. The forerunner of Christ (see notes on 1:4–7; Matt. 3:1, 4, 6).

6:15 “It is Elijah.” This identification of Jesus, which probably had been discussed repeatedly among the Jews, was based on the Jewish expectation that the prophet Elijah would return prior to Messiah’s coming (see notes on Mal. 4:5; Matt. 11:14; Luke 1:17). the Prophet…one of the prophets. Some saw Jesus as the fulfillment of Deut. 18:15, the messianic prophecy that looked to the One who, like Moses, would lead His people. Others were willing to identify Jesus only as a great prophet, or one who was resuming the suspended line of OT prophets. These and the other opinions, although misplaced, show that the people still thought Jesus was special or somehow supernatural.

6:16 John…has been raised from the dead! By this excited, guilt-laden confession, Herod showed that he could not forget the evil he had done in beheading John the Baptist and that his conscience had led him to the eerie fear that John was back from the dead (cf. Matt. 14:1, 2; Luke 9:7–9).

6:17 John…bound him in prison. Herod kept him fettered while imprisoned, probably at Machaerus, near the NE shore of the Dead Sea. Herod’s intention was to protect John from the plots of Herodias (cf. v. 20). Herodias. Herod’s niece, the daughter of his half-brother Aristobulus. Philip’s. Herod Philip II, another half-brother to Herod Antipas (the Herod in this passage). Therefore, Philip was also an uncle to Herodias (see note on Matt. 14:3).

6:18 John had said…It is not lawful. The tense of the Gr. verb and Mark’s wording imply that John had repeatedly rebuked Herod Antipas in private confrontation that his marriage to Herodias was contrary to Mosaic law (see note on Matt. 14:3; cf. Matt. 3:7–10).

6:20 he did many things. The preferred reading is “he was very perplexed,” which indicates that Herod’s interaction with John left him in great internal conflict—a moral struggle between his lust for Herodias and the prodding of his guilty conscience.

6:21 nobles. This term may also be translated “lords,” or “great ones.” These were men who held high civil offices under Herod. high officers. High-ranking military officials (Gr., chiliarchs) who each commanded 1,000 men. chief men of Galilee. The key social leaders of the region.

6:22 Herodias’ daughter. Salome, her daughter by Philip (see note on Matt. 14:6). danced. Refers to a solo dance with highly suggestive hand and body movements, comparable to a modern striptease. It was unusual and almost unprecedented that Salome would have performed in this way before Herod’s guests (cf. Esth. 1:11, 12).

6:23 up to half my kingdom. This was an exaggeration designed to enhance his previous statement of generosity. As a Roman tetrarch, Herod actually had no “kingdom” to give.

6:26 because of the oaths. Herod, as a monarch, felt bound because oaths were considered sacred and unbreakable (see notes on Matt. 5:34; 14:9).

6:27 executioner. Originally meant spy or scout, but came to describe a staff member of a Roman tribune. They served as couriers and bodyguards as well as executioners. Herod had adopted the custom of surrounding himself with such men.

6:31 by yourselves. Jesus’ invitation for a retreat into the desert was restricted to the 12. He knew they needed rest and privacy after their tiring ministry expedition and the continuing press of the people.

6:32 departed…in the boat by themselves. The disciples obeyed Jesus’ proposal, departing from His headquarters in Capernaum using the same boat as in 5:2.

6:33 ran there on foot. The direction (toward the NE shore of the lake) and speed of the boat, along with the immediate lack of other available boats, caused the crowd to follow by land. arrived before them. Contained only in Mark’s account, this does not necessarily mean everyone arrived before the boat, because the land distance was probably 8 mi., twice as far as the 4 mi. the boat had to travel. Rather, those young and eager in the crowd were able to outrun both the rest and the boat (probably because it encountered no wind or a contrary wind) and actually arrive at the shore before the boat (cf. Matt. 14:13, 14; Luke 9:11; John 6:3, 5).

6:34 was moved with compassion. See note on Matt. 9:36. sheep not having a shepherd. An OT picture (cf. Num. 27:17; 1 Kin. 22:17; 2 Chr. 18:16; Ezek. 34:5) used to describe the people as helpless and starving, lacking in spiritual guidance and protection, and exposed to the perils of sin and spiritual destruction.

6:37 two hundred denarii. A single denarius (see note on Matt. 22:19) was equivalent to a day’s pay for the day laborer (cf. Matt. 20:2). “Two hundred” would therefore equal 8 months’ wages and be quite beyond the disciples’ (or any average person’s) means.

6:38 loaves. Lit. “bread-cakes,” or “rolls.”

6:39 green grass. This detail indicates it was the spring rainy season, before the hot summer would have turned the grass dry and brown.

6:40 in hundreds and in fifties. A symmetrical seating arrangement, possibly 50 semi-circles of 100 people each, with the semi-circles one behind the other in ranks. Such an arrangement was familiar to the Jews during their festivals, and it made food distribution more convenient.

6:41 looked up to heaven. A typical prayer posture for Jesus (cf. 7:34; Luke 24:35; John 11:41; 17:1). Heaven was universally regarded as the Father’s dwelling place (Matt. 6:9).

6:42 all ate and were filled. The hunger of everyone in the crowd was completely satisfied (cf. John 6:11).

6:43 twelve baskets full. The “baskets,” apparently the same ones used to bring the food, were small wicker containers like the ones the Jews used to carry food.

6:44 five thousand men. The Gr. word for “men” means strictly males, so the numerical estimate did not include women and children (cf. Matt. 14:21). The women and children were traditionally seated separately from the men for meals. When everyone was added, there could have been at least 20,000.

6:45 the boat. See note on v. 32. go before Him. The implication is that Jesus was to rejoin the disciples later. Bethsaida. A town on the W side of the Sea of Galilee and S of Capernaum (cf. Matt. 11:21).

6:46 the mountain. The entire E side of the Sea of Galilee is mountainous with steep slopes leading up to a plateau. Up one of the slopes was a good place to pray, away from the crowd (cf. John 6:15).

6:47 middle of the sea. Normally in traveling across the northern end of the lake they would have been within one or two mi. of shore. But on that occasion, the wind had carried the boat several mi. S, closer to the center of the lake (cf. Matt. 14:24).

6:48 fourth watch. 3:00 a.m. to 6:00 a.m. walking on the sea. The verb’s tense depicts a steady progress, unhindered by the waves. would have passed them by. The more literal rendering, “desired to come alongside of,” indicates Jesus’ intention here. He wanted to test the disciples’ faith, so He deliberately changed course and came parallel to the boat to see if they would recognize Him and His supernatural powers and invite Him aboard.

6:49 a ghost. An apparition or imaginary creature. The Gr. term gives us the English “phantom.” Because of the impossibility of such an act and their fatigue and fear in the stormy conditions, the 12, even though each one saw Him, did not at first believe the figure was actually Jesus.

6:50 Be of good cheer! This command, always linked in the gospels to a situation of fear and apprehension (cf. 10:49; Matt. 9:2, 22; 14:27; Luke 8:48; John 16:33; Acts 23:11), urged the disciples to have a continuing attitude of courage. It is I. Lit. “I AM.” This statement clearly identified the figure as the Lord Jesus, not some phantom. It also echoed the OT self-revelation of God (cf. Ex. 3:14).

6:52 they had not understood about the loaves. An explanation of the disciples’ overwhelming astonishment at what had just happened. Because they misunderstood the real significance of that afternoon’s miracle, they could not grasp Jesus’ supernatural character as displayed in His power over the lake. their heart was hardened. Cf. 8:17. The disciples’ minds were impenetrable, so that they could not perceive what Christ was saying (cf. 4:11, 12). This phrase conveys or alludes to rebellion, not just ignorance (see note on 3:5).

6:53 Gennesaret. See note on Matt. 14:34.

6:56 marketplaces. Open spaces, usually just inside city walls or near city centers, where people congregated for various business and social purposes. Here the term might indicate its original meaning of any place where people generally assembled. The people brought the sick to such locations because Jesus was more likely to pass by. His garment. See note on 5:28.

Mark 7

7:1 Pharisees…come from Jerusalem. This delegation of leading representatives of Judaism came from Jerusalem probably at the request of the Galilean Pharisees. scribes. See notes on 3:22; Matt. 2:4.

7:2 defiled. The disciples of Jesus were being accused of eating with hands that had not been ceremonially cleansed, and thus had not been separated from the defilement associated with their having touched anything profane.

7:3 wash. This washing had nothing to do with cleaning dirty hands but with a ceremonial rinsing. The ceremony involved someone pouring water out of a jar onto another’s hands, whose fingers must be pointing up. As long as the water dripped off at the wrist, the person could proceed to the next step. He then had water poured over both hands with the fingers pointing down. Then each hand was to be rubbed with the fist of the other hand. tradition of the elders. This body of extrabiblical laws and interpretations of Scripture had in actuality supplanted Scripture as the highest religious authority in Judaism (see note on Matt. 15:2).

7:4 marketplace. See note on 6:56. couches. This word does not appear in the better manuscripts.

7:5 Why do Your disciples not. The Pharisees and scribes went to the disciples’ Master for an explanation of the disciples’ allegedly disgraceful conduct. In reality they were accusing Jesus of teaching His disciples to disobey the traditions of the elders. unwashed hands. See note on v. 3.

7:6 did Isaiah prophesy. Isaiah 29:13 is quoted almost word for word from the Gr. translation of the OT (LXX). Isaiah’s prophecy perfectly fit the actions of the Pharisees and scribes (see note on Is. 29:13). hypocrites. Spiritual phonies (see note on Matt. 6:2). They followed the traditions of men because such teaching required only mechanical and thoughtless conformity without a pure heart.

7:8 commandment of God…tradition of men. Jesus first accused them of abandoning all the commandments contained in God’s Word. Then He charged them with substituting God’s standard with a humanly designed standard. See note on Matt. 15:2.

7:10 Moses said. Quoted from Ex. 20:12 (the fifth commandment) and Ex. 21:17. Both refer specifically to the duty of honoring one’s parents, which includes treating them with respect, love, reverence, dignity, and assisting them financially. The second quotation indicates how seriously God regards this obligation.

7:11 Corban. A Heb. term meaning, “given to God.” It refers to any gift or sacrifice of money or goods an individual vowed to dedicate specifically to God. As a result of such dedication, the money or goods could be used only for sacred purposes.

7:13 making the word of God of no effect through your tradition. “Making…of no effect” means, “to deprive of authority” or “to cancel.” The “tradition” in question allowed any individual to call all his possessions “Corban” (see note on v. 11). If a son became angry with his parents, he could declare his money and property “Corban.” Since Scripture teaches that any vow made to God could not be violated (Num. 30:2), his possessions could not be used for anything but service to God and not as a resource of financial assistance for his parents. But Jesus condemned this practice by showing that the Pharisees and scribes were guilty of canceling out God’s Word (and His command to honor one’s parents) through their tradition.

7:16 This verse does not occur in the best manuscripts.

7:18 defile him. See note on v. 2.

7:19 Since food is merely physical, no one who eats it will defile his heart or inner person, which is spiritual. Physical pollution, no matter how corrupt, cannot cause spiritual or moral pollution. Neither can external ceremonies and rituals cleanse a person spiritually. thus purifying all foods. By overturning the tradition of hand washing, Jesus in effect removed the restrictions regarding dietary laws. This comment by Mark (see center-column note on v. 19) had the advantage of hindsight as he looked back on the event, and was no doubt influenced by Peter’s (see Introduction: Author and Date) own experience in Joppa (see note on Acts 10:15).

7:20 What comes out of a man. A person’s defiled heart is expressed in both what he says and what he does (see note on Matt. 15:11; cf. 12:34–37). defiles. See note on v. 2.

7:21 fornications. Lit. illicit sexual activity.

7:22 lewdness. Lit. unrestrained, shameless behavior. an evil eye. A Heb. expression referring to envy and jealousy (Deut. 28:54; Prov. 23:6; Matt. 20:15).

7:24 Tyre…Sidon. See note on 3:8. wanted no one to know. Jesus did not seek a public ministry in the area. It is likely He wanted time to rest from the pressure of the Jewish leaders and an opportunity to further prepare the disciples for His coming crucifixion and their ministry.

7:25 unclean spirit. A demon (see note on 1:23; cf. Matt. 15:22).

7:26 Greek. A non-Jew in both her language and religion (see note on Rom. 1:14). Syro-Phoenician. The region of Phoenicia at that time was part of the province of Syria. Matthew 15:22 adds that she was a descendant of the Canaanites.

7:27 first. The illustration Jesus gave was in essence a test of the woman’s faith. Jesus’ “first” responsibility was to preach the gospel to the children of Israel (cf. Rom. 1:16; 15:8). But that also implied there would come a time when Gentiles would be the recipients of God’s blessings. the children’s bread and throw it to the little dogs. “The children’s bread” refers to God’s blessings offered to the Jews. This picture indicates that the “little dogs” (Gentiles) had a place in the household of God, but not the prominent one (see note on Matt. 15:26). little dogs. The diminutive form suggests that this reference is to dogs that were kept as pets. Jesus was referring to the Gentiles, but He did not use the derisive term the Jews usually employed for them that described mangy, vicious mongrels.

7:28 Yes, Lord. Indicative of the woman’s humble faith and worshipful attitude. She knew she was sinful and undeserving of any of God’s blessing. Her response was characterized by a complete absence of pride and self-reliance, which Jesus answered by granting her request (vv. 29, 30).

7:31 departing from the region of Tyre and Sidon…Sea of Galilee. Jesus traveled 20 mi. N from Tyre and passed through Sidon, which was deep into Gentile territory. From there He went E, crossed the Jordan, and traveled S along the eastern shore of the Sea of Galilee. Decapolis. See note on 5:20.

7:33 put His fingers in his ears. Because the man could not hear, Jesus used His own form of sign language to tell him that He was about to heal the man’s deafness. He spat and touched his tongue. Also a form of sign language in which Jesus offered the man hope for a restored speech.

7:34 “Ephphatha.” An Aram. word that Mark immediately defines.

7:36 tell no one. Although Jesus ministered to Gentiles as the need arose, His intention was not to have a public ministry among them. See note on 1:44.

Mark 8

8:1–9 While all 4 gospels record the feeding of the 5,000, only Matthew (15:32–38) and Mark record the feeding of the 4,000.

8:1 the multitude being very great. Probably because of the widespread report of Jesus’ healing of the deaf and mute man (7:36).

8:2 I have compassion. Only here and in the parallel passage (Matt. 15:32) did Jesus use this word of Himself. When he fed the 5,000, Jesus expressed “compassion” for the people’s lost spiritual condition (6:34); here, He expressed “compassion” for people’s physical needs (cf. Matt. 6:8, 32). Jesus could empathize with their hunger, having experienced it Himself (Matt. 4:2). continued with Me three days. This reflects the crowd’s eagerness to hear Jesus’ teaching and experience His healings (cf. Matt. 15:30). That they were with Him for that time before the miraculous feeding distinguishes this event from the earlier feeding of the 5,000, in which the crowd gathered, ate, and dispersed in one day (Matt. 14:14, 15, 22, 23).

8:4 How can one satisfy these people with bread. Some find the disciples’ question incredible in light of the earlier feeding of the 5,000. But it was consistent with their spiritual dullness and lack of understanding (cf. vv. 14–21; 6:52). in the wilderness. The Decapolis (see note on 5:20) region was not as heavily populated as Galilee.

8:5 loaves. Flat cakes of bread which could easily be broken into smaller pieces.

8:8 seven large baskets. Not the same baskets mentioned in the feeding of the 5,000 (6:43). Those were small baskets, commonly used by the Jewish people to hold one or two meals when traveling. The word here refers to large baskets (large enough to hold a man, Acts 9:25) used by Gentiles. What was done with the leftover food is not mentioned. It was likely given back to the people to sustain them on their trip home, since the disciples evidently did not take it with them (cf. v. 14).

8:9 four thousand. The number of the men only, not including the women and children (Matt. 15:38). This could indicate at least 16,000 people.

8:10 Dalmanutha. This location is not mentioned in any secular literature and only mentioned here in the NT. The location is unknown, but clearly in the region near Magdala (cf. Matt. 15:39 margin, where Magadan is the preferred reading). Recent archeological work in the area, when the water level of Galilee was at an all-time low, revealed several heretofore unknown anchorages. One small harbor has been found between Magadala and Capernaum which may be Dalmanutha.

8:11 Pharisees. See notes on 2:16; Matt. 3:7. sign from heaven. The skeptical Pharisees demanded further miraculous proof of Jesus’ messianic claims. Not content with the countless miracles He had performed on earth, they demanded some sort of astronomical miracle. Having already given them more than enough proof, Jesus refused to accommodate their spiritual blindness. The supreme sign verifying His claim to be Son of God and Messiah was to be His resurrection (Matt. 12:39, 40).

8:13 the other side. To the NE shore, where Bethsaida (Julias) was located (v. 22).

8:15 leaven of the Pharisees and…Herod. “Leaven” in the NT is an illustration of influence (see note on Matt. 13:33) and most often symbolizes the evil influence of sin. The “leaven” of the Pharisees included both their false teaching (Matt. 16:12) and their hypocritical behavior (Luke 12:1); the “leaven” of Herod Antipas was his immoral, corrupt conduct (cf. 6:17–29). The Pharisees and the Herodians were allied against Christ (3:6).

8:17 Why do you reason…no bread? Jesus’ question rebuked the disciples for completely missing His point (see note on v. 15). He was concerned with spiritual truth, not mundane physical matters. heart still hardened. I.e., they were rebellious, spiritually insensitive, and unable to understand spiritual truth (see notes on 3:5; 6:52).

8:18–21 Jesus’ 5 questions further rebuked the disciples for their hardness of heart, and also reminded them of His ability to provide anything they might lack.

8:21 “How is it you do not understand?” An appeal based on the questions He had just asked. Matthew’s parallel account reveals that the disciples finally understood His point (Matt. 16:12).

8:22–26 The second of Jesus’ two miracles recorded only in Mark (cf. 7:31–37). It is also the first of two healings of blind men recorded in Mark (cf. 10:46–52).

8:22 Bethsaida. See note on 6:45, for the other Bethsaida. This is Bethsaida Julias, several mi. N of the Sea of Galilee and E of the Jordan River.

8:23 spit on his eyes. This action and Jesus’ touching his eyes with His hands (v. 25) were apparently meant to reassure the blind man (who would naturally depend on his other senses, such as touch) that Jesus would heal his eyes (cf. 7:33; John 9:6).

8:26 Neither go into the town. Jesus led the blind man out of town before healing him (v. 23), probably to avoid publicity and the mob scene that would otherwise result. Unlike others in the past (cf. 1:45; 7:36), he apparently obeyed.

8:27 Caesarea Philippi. A city about 25 mi. N of Bethsaida near Mt. Hermon, not to be confused with the Caesarea located on the Mediterranean coast about 60 mi. NW of Jerusalem.

8:28 Elijah. See notes on 6:15; Mal. 4:5; Matt. 11:14; Luke 1:17.

8:29 “But who do you say that I am?” After they reported the prevailing erroneous views about Jesus (v. 28), He asked the disciples to give their own evaluation of who He was. The answer every person gives to this question will determine his or her eternal destiny. “You are the Christ.” Peter unhesitatingly replied on behalf of the 12 (cf. Matt. 14:28; 15:15; 17:4; 19:27; 26:33; John 6:68; 13:36), clearly and unequivocally affirming that they believed Jesus to be the Messiah.

8:30 tell no one. Jesus’ messianic mission cannot be understood apart from the cross, which the disciples did not yet understand (cf. vv. 31–33; 9:30–32). For them to have proclaimed Jesus as Messiah at this point would have only furthered the misunderstanding that the Messiah was to be a political-military deliverer. The fallout was that the Jewish people, desperate to be rid of the yoke of Rome, would seek to make Jesus king by force (John 6:15; cf. 12:12–19).

8:31—10:52 In this section, as they traveled to Jerusalem, Jesus prepared the disciples for His death.

8:31 Son of Man. See note on 2:10. must suffer many things. Jesus’ sufferings and death were inevitable because they were divinely ordained (Acts 2:22, 23; 4:27, 28), though, humanly speaking, caused by His rejection from the Jewish leaders. See notes on Ps. 118:22; Is. 53:3; cf. 12:10; Matt. 21:42. elders. See note on 7:3. chief priests. Members of the Sanhedrin and representatives of the 24 orders of ordinary priests (cf. Luke 1:8). scribes. Experts in the OT law (see note on Matt. 2:4). after three days. In keeping with the sign of Jonah (Matt. 12:40). rise again. Jesus always mentioned His resurrection in connection with His death (cf. 9:31; 10:34; Matt. 16:21; 17:23; 20:19; Luke 9:22; 18:33), making it all the more incomprehensible that the disciples were so slow to understand.

8:32 He spoke…openly. I.e., not in parables or allusions (cf. John 16:29). Peter…began to rebuke Him. The disciples still could not comprehend a dying Messiah (see note on v. 30). Peter, as usual (see note on v. 29) expressed the thoughts of the rest of the 12 (cf. v. 33). His brash outburst expressed not only presumption and misunderstanding, but also deep love for Jesus.

8:33 Get behind Me, Satan! In a startling turnaround, Peter, who had just been praised for being God’s spokesman (Matt. 16:17–19), was then condemned as Satan’s mouthpiece. Yet Jesus’ sacrificial death was God’s plan (Acts 2:22, 23; 4:27, 28) and whoever opposed it was, wittingly or not, advocating Satan’s work.

8:34 deny himself. No one who is unwilling to deny himself can legitimately claim to be a disciple of Jesus Christ. take up his cross. This reveals the extent of self-denial—to the point of death, if necessary. The extent of desperation on the part of the penitent sinner who is aware he can’t save himself reaches the place where nothing is held back (cf. Matt. 19:21, 22). and follow Me. See notes on 1:17; Matt. 10:38.

8:35 loses his life…will save it. This paradoxical saying reveals an important spiritual truth: those who pursue a life of ease, comfort, and acceptance by the world will not find eternal life. On the other hand, those who give up their lives (see note on v. 34) for the sake of Christ and the gospel will find it. Cf. John 12:25.

8:36, 37 soul. The real person, who will live forever in heaven or hell. To have all that the world has to offer yet not have Christ is to be eternally bankrupt; all the world’s goods will not compensate for losing one’s soul eternally. See note on Matt. 16:26.

8:38 ashamed of Me and My words. Those who reject the demands of discipleship prove themselves to be ashamed of Jesus Christ and the truth He taught, thus not redeemed from sin at all. Son of Man. See note on 2:10. when He comes. Mark’s first reference to Jesus’ second coming, an event later described in detail in the Olivet Discourse (13:1–37).

Mark 9

9:1 Assuredly, I say to you. A solemn statement appearing only in the gospels and always spoken by Jesus. It introduces topics of utmost significance (see note on 3:28). not taste death till they see the kingdom. The event Jesus had in mind has been variously interpreted as His resurrection and ascension, the coming of the Spirit at Pentecost, the spread of Christianity, or the destruction of Jerusalem in A.D. 70. The most accurate interpretation, however, is to connect Christ’s promise with the Transfiguration in the context (vv. 2–8), which provided a foretaste of His second coming glory. That all 3 synoptic gospels place this promise immediately before the Transfiguration supports this view, as does the fact that “kingdom” can refer to royal splendor.

9:2 after six days. Matthew and Mark place the Transfiguration “six days” after Jesus’ promise (v. 1); Luke, no doubt including the day the promise was made and the day of the Transfiguration itself, describes the interval as “about eight days” (Luke 9:28). Peter, James, and John. See note on 5:37. As the inner circle of Jesus’ disciples, these 3 were sometimes allowed to witness events that the other disciples were not (cf. 14:33). a high mountain. Most likely Mt. Hermon (about 9,200 ft. above sea level), the highest mountain in the vicinity of Caesarea Philippi (cf. 8:27). transfigured. From a Gr. word meaning “to change in form,” or “to be transformed.” In some inexplicable way, Jesus manifested some of His divine glory to the 3 disciples (cf. 2 Pet. 1:16).

9:3 shining, exceedingly white. The divine glory emanating from Jesus made even his clothing radiate brilliant white light. Light is often associated with God’s visible presence (cf. Ps. 104:2; Dan. 7:9; 1 Tim. 6:16; Rev. 1:14; 21:23).

9:4 Elijah…with Moses. Symbolic of the Prophets and the Law, the two great divisions of the OT. The order, “Elijah,” then “Moses,” is unique to Mark (who reverses the order in v. 5). talking with Jesus. The subject was His coming death (Luke 9:31).

9:5 Rabbi. Lit. “my master.” A title of esteem and honor given by the Jews to respected teachers. In the NT, it is also used of John the Baptist (John 3:26). let us make three tabernacles. So as to make the 3 illustrious figures’ stay permanent. It is also possible that Peter’s suggestion reflected his belief that the millennial kingdom was about to be inaugurated (cf. Zech. 14:16).

9:7 a cloud…overshadowed them. This is the glory cloud, Shekinah, which throughout the OT was symbolic of God’s presence (see note on Rev. 1:7; cf. Ex. 13:21; 33:18–23; 40:34, 35; Num. 9:15; 14:14; Deut. 1:33). a voice came out of the cloud. The Father’s voice from the cloud cut off Peter’s fumbling words (Matt. 17:5; Luke 9:34). This is My beloved Son. The Father repeated the affirmation of His love for the Son first given at Jesus’ baptism (1:11). The parallel accounts of the Transfiguration (Matt. 17:5; Luke 9:35) also record these words, as does Peter (2 Pet. 1:17). Hear Him! Jesus, the One to whom the Law and Prophets pointed (cf. Deut. 18:15), is the One whom the disciples are to listen to and obey (cf. Heb. 1:1, 2).

9:9 commanded them…tell no one. See note on 8:30. till the Son of man had risen from the dead. This looks to the time when the true nature of Jesus’ messianic mission became evident to all, that He came to conquer sin and death, not the Romans. Son of Man. See note on 2:10.

9:10 questioning what the rising from the dead meant. Like most of the Jewish people (the Sadducees being notable exceptions), the disciples believed in a future resurrection (cf. John 11:24). What confused them was Jesus’ implication that His own resurrection was imminent, and thus so was His death. The disciples’ confusion provides further evidence that they still did not understand Jesus’ messianic mission (see notes on v. 9; 8:30).

9:11 Elijah must come first. Cf. 8:28, 29. The scribes’ teaching in this case was not based on rabbinical tradition, but on the OT (Mal. 3:1; 4:5). Malachi’s prediction was well known among the Jews of Jesus’ day, and the disciples were no doubt trying to figure out how to harmonize it with the appearance of Elijah they had just witnessed. The scribes and Pharisees also no doubt argued that Jesus could not be the Messiah based on the fact that Elijah had not yet appeared. Confused, the 3 disciples asked Jesus for His interpretation.

9:12 Elijah is coming first. Jesus affirmed the correctness of the scribal interpretation of Mal. 3:1; 4:5, which must have puzzled the disciples even more. Son of Man. See note on 2:10. suffer…be treated with contempt. Jesus pointed out that the prophecies about Elijah in no way precluded the suffering and death of Messiah, for that, too, was predicted in the OT (e.g., Pss. 22; 69:20, 21; Is. 53; see note on Rom. 1:2).

9:13 Elijah has also come. Jesus directly addressed the disciples’ question: the prophecies of Elijah’s coming had been fulfilled in John the Baptist. Though certainly not a reincarnation of Elijah (cf. John 1:21), John came in the “spirit and power of Elijah,” and would have fulfilled prophecies if they had believed (see notes on Matt. 11:14; Luke 1:17). Because they did reject both John the Baptist and Jesus, there will be another who will come in the spirit and power of Elijah before the second coming of Christ (see notes on Matt. 11:14; Rev. 11:5, 6). they did to him. The Jewish leaders rejected John the Baptist (Matt. 21:25; Luke 7:33), and Herod killed him (6:17–29). as it is written of him. No specific OT prophecies predicted that Messiah’s forerunner would die. Therefore, this statement is best understood as having been fulfilled typically. The fate intended for Elijah (1 Kin. 19:1, 2) had befallen the Baptist. See notes on Matt. 11:11–14.

9:14 the disciples. The 9 who had remained behind.

9:17 has a mute spirit. The boy had a demonically-induced inability to speak, a detail found only in Mark’s account.

9:18 they could not. The disciples’ failure is surprising, in light of the power granted them by Jesus (3:15; 6:13).

9:19 O faithless generation. Cf. Ps. 95:10. The word “generation” indicates that Jesus’ exasperation was not merely with the father, or the 9 disciples, but also with the unbelieving scribes, who were no doubt gloating over the disciples’ failure (cf. v. 14), and with unbelieving Israel in general.

9:22 to destroy him. This demon was an especially violent and dangerous one. Open fires and unfenced bodies of water were common in first-century Israel, providing ample opportunity for the demon’s attempts to destroy the child. The father’s statement added to the pathos of the situation. The boy himself was probably disfigured from burn scars, and possibly further ostracized because of them. His situation also created a hardship for his family, who would have had to watch the boy constantly to protect him from harm.

9:23 all things are possible. The oldest manuscripts omit “believe,” thus making the phrase “If you can” a question or exclamation on Jesus’ part. The issue was not His lack of power but the father’s lack of faith. Though Jesus often healed apart from the faith of those involved, here He chose to emphasize the power of faith (cf. Matt. 17:20; Luke 17:6). Jesus healed multitudes, but many, if not most, did not believe in Him. Cf. Luke 17:15–19.

9:24 I believe; help my unbelief! Admitting the imperfection of his faith, mixed as it was with doubt, the desperate father pleaded with Jesus to help him to have the greater faith the Lord demanded of him.

9:25 the people came running. Noting the growing crowd, Jesus acted without further delay, perhaps to spare the boy and his anguished father any further embarrassment. Also, the Lord did not perform miracles to satisfy thrill seekers (cf. 8:11; Luke 23:8, 9). I command you. Jesus’ absolute authority over demons is well attested in the NT (e.g., 1:32–34; 5:1–13; Luke 4:33–35). His healings demonstrated His deity by power over the natural world. His authority over demons demonstrated His deity by power over the supernatural world.

9:29 This kind. Some demons are more powerful and obstinate, and thus more resistant to being cast out, than others (cf. Matt. 12:45). See notes on Dan. 10:10–21. nothing but prayer. Perhaps overconfident from their earlier successes (cf. 6:13), the disciples became enamored with their own gifts and neglected to draw on divine power. fasting. The earliest manuscripts omit this word.

9:30 passed through Galilee. Leaving the region around Caesarea Philippi, Jesus and the disciples began the journey to Jerusalem that would result in His crucifixion several months later. Their immediate destination was Capernaum (v. 33). did not want anyone to know. Jesus continued to seek seclusion so He could prepare the disciples for His death (cf. 7:24).

9:31 Son of Man. See note on 2:10.

9:31, 32 Jesus continued His teaching about His upcoming death and resurrection—a subject the disciples still did not understand (see notes on v. 10; 8:30–33).

9:33 Capernaum. See note on 1:21. the house. The use of the definite article suggests this to be the house Jesus habitually stayed in when in Capernaum. Whether it was Peter’s house (cf. 1:29) or someone else’s is not known.

9:34 they kept silent. Convicted and embarrassed, the disciples were speechless. who would be the greatest. A dispute possibly triggered by the privilege granted Peter, James, and John to witness the Transfiguration. The disciples’ quarrel highlights their failure to apply Jesus’ explicit teaching on humility (e.g., Matt. 5:3), and the example of His own suffering and death (vv. 31, 32; 8:30–33). It also prompted them to ask Jesus to settle the issue, which He did—though not as they had expected.

9:35 sat down. Rabbis usually sat down to teach (cf. Matt. 15:29; Luke 4:20; 5:3; John 8:2). If anyone desires to be first. As the disciples undeniably did (v. 34; cf. 10:35–37). last of all and servant of all. The disciples’ concept of greatness and leadership, drawn from their culture, needed to be completely reversed. Not those who lord their position over others are great in God’s kingdom, but those who humbly serve others (cf. 10:31, 43–45; Matt. 19:30—20:16; 23:11, 12; Luke 13:30; 14:8–11; 18:14; 22:24–27).

9:36 a little child. The Gr. word indicates an infant or toddler. If the house they were in was Peter’s (see note on v. 33), this may have been one of his children. The child became in Jesus’ masterful teaching an example of believers who have humbled themselves and become like trusting children.

9:37 Whoever receives one of these little children in My name. Not actual children, but true believers—those who have humbled themselves like little children (see note on v. 36).

9:38 John answered. The only recorded instance in the synoptic gospels in which he alone speaks. In light of Jesus’ rebuke (vv. 35–37), John’s conscience troubled him about an earlier incident he had been involved in. It is clear that the unnamed exorcist was not a fraud because he actually was casting out demons. He was apparently a true believer in Jesus; John and the others opposed him because he was not openly and officially allied with Jesus, as they were.

9:39, 40 Jesus ordered them not to hinder the exorcist, making the logical point that someone sincerely acting in His name would not soon turn against Him. There is no neutral ground regarding Jesus Christ; those “who [are] not against [Him are] on [His] side,” but by the same token, “He who is not with Me is against Me, and he who does not gather with Me scatters abroad” (Matt. 12:30).

9:41 because you belong to Christ. Jesus considered acts of kindness done to His followers to have been done to Him (cf. Matt. 25:37–40). assuredly, I say to you. See note on 3:28. his reward. That is, his unique place and service in the eternal kingdom.

9:42 whoever causes…to stumble. The word translated “to stumble” lit. means “to cause to fall.” To entice, trap, or lead a believer into sin is a very serious matter. little ones who believe in Me. See note on v. 37. millstone. This refers to a large, upper millstone so heavy that it had to be turned by a donkey (see note on Matt. 18:6). Even such a horrifying death (a Gentile form of execution) is preferable to leading a Christian into sin.

9:43 cut it off. See note on Matt. 5:29. Jesus’ words are to be taken figuratively; no amount of self-mutilation can deal with sin, which is an issue of the heart. The Lord is emphasizing the seriousness of sin and the need to do whatever is necessary to deal with it. life. The contrast of “life” with “hell” indicates that Jesus was referring to eternal life. hell. The Gr. word refers to the Valley of Hinnom near Jerusalem, a garbage dump where fires constantly burned, furnishing a graphic symbol of eternal torment (see note on Matt. 5:22). the fire that shall never be quenched. See note on Matt. 25:46. That the punishment of hell lasts for eternity is the unmistakable teaching of Scripture (cf. Dan. 12:2; Matt. 25:41; 2 Thess. 1:9; Rev. 14:10, 11; 20:10).

9:44, 46. The better Gr. manuscripts omit these verses, which merely repeat the quote from Is. 66:24 found in v. 48.

9:47 kingdom of God. See note on 1:15.

9:49 The meaning of this difficult verse seems to be that believers are purified through suffering and persecution. The link between salt and fire seems to lie in the OT sacrifices, which were accompanied by salt (Lev. 2:13).

9:50 Salt is good. Salt was an essential item in first-century Palestine. In a hot climate, without refrigeration, salt was the practical means of preserving food. Have salt in yourselves. The work of the Word (Col. 3:16) and the Spirit (Gal. 5:22, 23) produce godly character, enabling a person to act as a preservative in society. Cf. Matt. 5:13. have peace with one another. Cf. Matt. 5:9; Rom. 12:18; 2 Cor. 13:11; 1 Thess. 5:13; James 3:18.

Mark 10

10:1 other side of the Jordan. This region was known as Perea. Jesus was to minister there until leaving for Jerusalem shortly before Passion Week (see note on Matt. 19:1). Jordan. See note on 1:5.

10:2 Pharisees. See note on 2:16. came and asked Him…testing Him. The Pharisees hoped to publicly discredit Jesus’ ministry. The resulting loss of popularity, they hoped, would make it easier for them to destroy Him. Also, Perea (see note on v. 1) was ruled by Herod Antipas—who had imprisoned John the Baptist for his views on divorce and remarriage (6:17, 18). The Pharisees no doubt hoped a similar fate would befall Jesus. Is it lawful…to divorce. The Pharisees attempted to entrap Jesus with a volatile issue in first-century Judaism: divorce. There were two schools of thought, one allowing divorce for virtually any reason, the other denying divorce except on grounds of adultery (see note on Matt. 19:3). The Pharisees undoubtedly expected Jesus to take one side, in which case He would lose the support of the other faction.

10:3 “What did Moses command you?” Jesus set the proper ground rules for the discussion. The issue was not rabbinical interpretations, but the teaching of Scripture.

10:4 permitted. The Mosaic law, as the Pharisees were forced to concede, nowhere commanded divorce. The passage in question, Deut. 24:1–4, recognized the reality of divorce and sought to protect the wife’s rights and reputation and also regulated remarriage. certificate of divorce. In this document, the husband was required to state the reason for the divorce, thus protecting the wife’s reputation (if she were, in fact, innocent of wrongdoing). It also served as her formal release from the marriage, and affirmed her right to remarry (assuming she was not guilty of immorality). The liberal wing of the Pharisees had misconstrued Deut. 24 to be teaching that divorce was “permitted” for any cause whatsoever (citing as legitimate grounds such trivial events as the wife’s ruining dinner or the husband’s simply finding a more desirable woman), providing the proper legal paperwork was done. They thus magnified a detail, mentioned merely in passing, into the main emphasis of the passage.

10:5 the hardness of your heart. See notes on 3:5; 6:52. This refers to the flagrant, unrepentant pursuit of sexual immorality—divorce was to be a last resort in dealing with such hard-heartedness. The Pharisees mistook God’s gracious provision in permitting divorce (under certain circumstances) for His ordaining of it.

10:6 from the beginning. Divorce formed no part of God’s original plan for marriage, which was that one man be married to one woman for life (Gen. 2:24). male and female. Lit. “a male and a female,” Adam and Eve. Mark quoted from Gen. 1:27; 5:2.

10:7, 8 Jesus took the issue beyond mere rabbinical quibbling over the technicalities of divorce to God’s design for marriage. The passage Christ quotes (Gen. 2:24) presents 3 reasons for the inviolability of marriage: 1) God created only two humans (see note on v. 6), not a group of males and females who could configure as they pleased or switch partners as it suited them; 2) the word translated “be joined” lit. means “to glue,” thus reflecting the strength of the marriage bond; 3) in God’s eyes a married couple is “one flesh,” forming an indivisible union, manifesting that oneness in a child.

10:9 Therefore what God has joined together. Jesus added a fourth reason for the inviolability of marriage (see note on vv. 7, 8): God ordains marriages and thus they are not to be broken by man.

10:11, 12 Remarriage after a divorce—except for legitimate biblical grounds—proliferates adultery. The innocent party—one whose spouse has committed prolonged, hard-hearted, unrepentant adultery—may remarry without being guilty of adultery, as may a believer whose unbelieving spouse has chosen to leave the marriage (see note on 1 Cor. 7:15).

10:13 little children. See note on 9:36. that He might touch them. I.e., lay His hands on them and pray for them (Matt. 19:13). Jewish parents commonly sought the blessing of prominent rabbis for their children.

10:14 do not forbid them. Jesus rebuked the disciples for their attempt to prevent the children from seeing Him (v. 13). They were not the ones to decide who had access to Jesus (cf. Matt. 15:23). of such is the kingdom of God. Most, if not all, of these children would have been too young to exercise personal faith. Jesus’ words imply that God graciously extends salvation to those too young or too mentally impaired to exercise faith (see note on Matt. 19:14). kingdom of God. See note on 1:15.

10:15 Assuredly, I say to you. See note on 3:28. as a little child. With humble, trusting dependence, and the recognition of having achieved nothing of value or virtue.

10:16 blessed them. See note on v. 13.

10:17 one. The other synoptic gospels reveal that he was young (Matt. 19:20), and a “ruler,” probably in the synagogue (Luke 18:18). He was also wealthy (v. 22). what shall I do. Steeped in the legalism of his day, the young man naturally thought in terms of some religious deed that would guarantee him eternal life. His lack of understanding about the true nature of salvation, however, does not mean he was insincere. eternal life. More than just eternal existence, it is a different quality of life. Eternal life is in Christ alone (see notes on John 3:15, 16; cf. John 10:28; 17:2, 3; Rom. 6:23; 1 John 5:11, 13, 20). Those who possess it have “passed from death to life” (John 5:24; 1 John 3:14; cf. Eph. 2:1–3); they have died to sin and are alive to God (Rom. 6:11); they have the very life of Christ in them (2 Cor. 4:11; Gal. 2:20); and enjoy a relationship with Jesus Christ that will never end (John 17:3).

10:18 Why do you call Me good? Jesus challenged the ruler to think through the implications of ascribing to Him the title “good.” Since only God is intrinsically good, was he prepared to acknowledge Jesus’ deity? By this query Jesus did not deny His deity; on the contrary, He affirmed it.

10:19 Quoted from Ex. 20:12–16. Do not defraud. This was not the wording of any of the Ten Commandments, and is unique to Mark’s account. It seems to be a paraphrase for the command against coveting.

10:20 all these things I have kept. His answer was no doubt sincere, but superficial and untrue. He, like Paul (Phil. 3:6), may have been blameless in terms of external actions, but not in terms of internal attitudes and motives (cf. Matt. 5:21–48).

10:21 Jesus…loved him. I.e., felt great compassion for this sincere truth-seeker who was so hopelessly lost. God does love the unsaved (see notes on Matt. 5:43–48). sell whatever you have. Jesus was not making either philanthropy or poverty a requirement for salvation, but exposing the young man’s heart. He was not blameless, as he maintained (v. 20), since he loved his possessions more than his neighbors (cf. Lev. 19:18). More importantly, he refused to obey Christ’s direct command, choosing to serve riches instead of God (Matt. 6:24). The issue was to determine whether he would submit to the Lordship of Christ no matter what He asked of him. So, as he would not acknowledge his sin and repent, neither would he submit to the Sovereign Savior. Such unwillingness on both counts kept him from the eternal life he sought. treasure in heaven. Salvation and all its benefits, given by the Father who dwells there, both in this life and the life to come (cf. Matt. 13:44–46). take up the cross. See notes on 8:34–38.

10:22 went away sorrowful. It was purely a worldly disappointment based on the fact that he didn’t receive the eternal life he sought because the price of sacrifice was too high. He loved his wealth (cf. 8:36, 37).

10:23 How hard it is for those who have riches. See note on v. 27. “Hard” in this context means impossible (cf. v. 25). “Riches” tend to breed self-sufficiency and a false sense of security, leading those who have them to imagine they do not need divine resources (see Luke 16:13; contra. Luke 19:2; cf. 1 Tim. 6:9, 17, 18).

10:24 astonished. See note on v. 26.

10:25 camel…eye of a needle. The Persians expressed impossibility by saying it would be easier to put an elephant through the eye of a needle. This was a Jewish colloquial adaptation of that expression denoting impossibility (the largest animal in Palestine was a camel). Many improbable interpretations have arisen that attempt to soften this phrase, e.g., that “needle” referred to a tiny gate in the Jerusalem city wall that camels could enter only with difficulty (but there is no evidence that such a gate ever existed, and if it had, any sensible camel driver would have simply found a larger gate); or that a copyist’s error resulted in kamelos (camel) being substituted for kamilos (a large rope or cable) (but a large rope could no more go through the eye of a needle than a camel could, and it is extremely unlikely that the text of all 3 synoptic gospels would have been changed in exactly the same way). Jesus’ use of this illustration was to explicitly say that salvation by human effort is impossible; it is wholly by God’s grace. The Jews believed that with alms a man purchased salvation (as recorded in the Talmud), so the more wealth one had, the more alms he could give, the more sacrifices and offerings he could offer, thus purchasing redemption. The disciples’ question (v. 26) makes it clear that they understood what Jesus meant—that not even the rich could buy salvation. See note on Matt. 19:24.

10:26 “Who then can be saved?” Jesus’ teaching ran counter to the prevailing rabbinical teaching, which gave the wealthy a clear advantage for salvation. Jesus’ emphatic teaching that even the rich could not be saved by their own efforts left the bewildered disciples wondering what chance the poor stood. See notes on Rom. 3:9–20; Gal. 3:10–13; Phil. 3:4–9.

10:27 With men it is impossible, but not with God. It is impossible for anyone to be saved by his own efforts (see note on v. 25) since salvation is entirely a gracious, sovereign work of God. See notes on Rom. 3:21–28; 8:28–30; Gal. 3:6–9; 26–29.

10:28 we have left all. Peter noted that the 12 had done what the Lord had asked the rich young ruler to do (cf. v. 21) and had come to Him on His terms. Would that self-abandoning faith, Peter asked, qualify them for a place in the kingdom?

10:29 Assuredly, I say to you. See note on 3:28.

10:30 in this time…the age to come. Following Jesus brings rewards in this present age and when Messiah’s glorious kingdom comes. with persecutions. Great trials often accompany great blessings (see notes on Rom. 8:17; Phil. 1:29; 2 Tim. 3:12). eternal life. See note on v. 17.

10:31 Believers will share equally in the blessings of heaven—a truth illustrated by the parable of Matt. 19:30—20:16 (see notes there).

10:32 going up to Jerusalem. From Perea (see note on v. 1), via Jericho (v. 46). This is the first mention of Jerusalem as Jesus’ destination. Because of the elevation of Jerusalem (about 2,550 ft. above sea level), travelers always spoke of going up to the city, regardless of where in Israel they started. amazed. At Jesus’ resolute determination to go to Jerusalem (cf. Luke 9:51) despite the cruel death that awaited Him there (cf. vv. 32–34). they followed. The Gr. syntax makes it clear that this was a group distinct from the 12, probably pilgrims en route to Jerusalem for Passover. They were afraid because they realized something significant was about to happen that they did not understand. the twelve. See note on 3:14.

10:32–34 The third and last prediction of His death and resurrection that Jesus made to the 12 is given (cf. 8:31; 9:31). This is also the most detailed of the 3 predictions, specifically mentioning that He would be mocked (15:17–20; Luke 23:11, 35–39), scourged (15:15), and spat upon (14:65; 15:19).

10:35–45 This incident reveals yet again the disciples’ failure to grasp Jesus’ teaching on humility (see notes on 9:34; Matt. 20:21). Ignoring the Lord’s repeated instruction that He was going to Jerusalem to die (see note on vv. 32–34), the disciples still thought the physical manifestation of the kingdom was about to appear and were busy maneuvering for the places of prominence in it (cf. Matt. 18:1).

10:35 James and John, the sons of Zebedee. See note on 1:19. Matthew reveals that their mother accompanied them and spoke first (Matt. 20:20, 21), after which James and John reiterated her request. If she was Jesus’ aunt, the 3 undoubtedly hoped to capitalize on the family ties.

10:37 sit…on Your right…Your left. In the places of highest prominence and honor beside the throne. in Your glory. In the glorious majesty of His kingdom (cf. Matt. 20:21).

10:38 the cup…the baptism. Endure suffering and death as Jesus would (cf. vv. 32–34; see note on Matt. 20:22).

10:39 James and John would suffer like their Master (cf. Acts 12:2; Rev. 1:9), but that in itself would not earn them the honors they desired.

10:40 not Mine to give. Honors in the kingdom are bestowed not on the basis of selfish ambition, but of divine sovereign will.

10:41 the ten…began to be greatly displeased. Not righteous indignation, since they, too, had been guilty in the past of such self-serving conduct (9:33, 34) and would be so in the future (Luke 22:24). The rest of the disciples resented James and John for their attempt to gain an advantage over the others in pursuing the honor they all wanted.

10:42 lord it over them…exercise authority. These parallel phrases convey the sense of autocratic, domineering authority.

10:43 not be so among you. There is no place in the church for domineering leaders (cf. 9:35; Matt. 23:8–12; 1 Pet. 5:3–6; 3 John 9, 10).

10:45 Son of Man. See note on 2:10. did not come to be served. Jesus was the supreme example of servant leadership (cf. John 13:13–15). The King of Kings, and Lord of Lords (Rev. 19:16) relinquished His privileges (Phil. 2:5–8) and gave His life as a selfless sacrifice in serving others. ransom for many. See note on Matt. 20:28. “Ransom” refers to the price paid to free a slave or a prisoner; “for” means “in place of.” Christ’s substitutionary death on behalf of those who would put their faith in Him is the most glorious, blessed truth in all of Scripture (cf. Rom. 8:1–3; 1 Cor. 6:20; Gal. 3:13; 4:5; Eph. 1:7; Titus 2:14; 1 Pet. 1:18, 19). The ransom was not paid to Satan, as some erroneous theories of the atonement teach. Satan is presented in Scripture as a foe to be defeated, not a ruler to be placated. The ransom price was paid to God to satisfy His justice and holy wrath against sin. In paying it, Christ “bore our sins in His own body on the [cross]” (1 Pet. 2:24). See notes on 2 Cor. 5:21.

10:46–52 The second of two healings of blind men recorded in Mark (cf. 8:22–26).

10:46 Jericho. A city located about 15 mi. NE of Jerusalem and 5 mi. from the Jordan River. The route from Perea to Jerusalem passed through it. This is the only recorded visit of Jesus to Jericho. As He went out. Mark and Matthew state that the healing took place as Jesus was leaving Jericho, Luke as He was entering the city. Mark and Matthew may be referring to the ancient walled city, just N of the NT city, while Luke refers to NT Jericho. Or Luke’s words may simply mean Jesus was in the vicinity of Jericho when the healing took place. See note on Matt. 20:30. blind…begging. Matthew notes that there were two blind beggars, whereas Mark and Luke focus on the more vocal of them (cf. Matt. 8:28 with 5:2; Luke 8:27). Since they were unable to work, blind people commonly made their living by begging (cf. John 9:8). These men had staked out a good site on the main road to Jerusalem. son of Timaeus. The translation of “Bartimaeus”; the Aram. prefix “bar” means “son of.”

10:47 Nazareth. See note on 1:9. Son of David. A common messianic title, used as such only in the synoptic gospels (see note on Matt. 1:1).

10:49 Jesus…commanded him to be called. Thus implicitly rebuking those trying to silence him (v. 48).

10:51 Rabboni. An intensified form of “rabbi” (see note on 9:5).

10:52 your faith has made you well. Lit. “saved you.” Bartimaeus’ physical and spiritual eyes were likely opened at the same time. The outward healing reflected the inner wellness of salvation.

Mark 11

11:1–11 This passage, traditionally called Jesus’ triumphal entry (more accurately, it was Jesus’ coronation as the true King), was His last major public appearance before His crucifixion. The importance of this event is indicated by the fact that this is only the second time all 4 gospels include the same event (cf. Matt. 21:1–11; Luke 19:29–44; John 12:12–19).

11:1 drew near Jerusalem. A general transition statement marking the end of the narrative in chap. 10. It also indicates the beginning of the final phase of Christ’s 3-year ministry. Bethphage. A small town just E of Jerusalem whose name lit. means “house of unripe figs” (see note on Matt. 21:1). Bethany. The hometown of Mary, Martha, and Lazarus (John 11:1) on the eastern slope of the Mt. of Olives, two mi. E of Jerusalem. Mount of Olives. This mountain stood between Bethany and Jerusalem (see note on Matt. 24:3).

11:2 the village opposite you. Most likely Bethphage. “Opposite” implies that it was somewhat off the main road. colt. According to usage of this word in Gr. papyri (ordinary written documents dating from NT times that were made of papyrus reed), this was most likely a young donkey—a definition also in harmony with other Scripture usage (see note on Matt. 21:5; cf. Gen. 49:11; Judg. 10:4; 12:14; Zech. 9:9). no one has sat. The Jews regarded animals that had never been ridden as especially suited for holy purposes (cf. Num. 19:2; Deut. 21:3; 1 Sam. 6:7).

11:3 if anyone says to you. Because of its very nature, Jesus anticipated the disciples’ action would be challenged (v. 5). Lord. Even though he does not use “Lord” with this meaning in the rest of his gospel, Mark was referring to Jesus. In Luke and John this appears often as a name for Jesus. People in the area knew Christ and the disciples well and the owner would have understood the reference.

11:8 spread their clothes. Such action was part of the ancient practice of welcoming a new king (see note on Matt. 21:8). branches. Palm branches which symbolized joy and salvation and pictured future royal tribute to Christ (Rev. 7:9). The crowd was greatly excited and filled with praise for the Messiah who taught with such authority, healed the sick, and raised the dead (Lazarus; cf. John 12:12–18).

11:9 Hosanna. Originally a Heb. prayer meaning “save now.” On that occasion it probably served simply as an acclamation of welcome. Blessed is He who comes. See note on Matt. 21:9. This phrase is part (Ps. 118:26) of the Hallel (the Heb. word for “praise”), comprised of Pss. 113–118, which was sung at all the Jewish religious festivals, most notably at the Passover. “He who comes” was not an OT messianic title, but definitely had come to carry such implications for the Jews (cf. Matt. 11:3; Luke 7:19; John 3:31; 6:14; 11:27; Heb. 10:37).

11:10 the kingdom of our father David. This tribute, recorded only by Mark, acknowledges Jesus as bringing in the messianic kingdom promised to David’s Son. The crowd paraphrased the quote from Ps. 118:26 (v. 9) in anticipation that Jesus was fulfilling prophecy by bringing in the kingdom.

11:11 temple. Not a reference limited to the inner, sacred sanctuary, but the entire area of courts and buildings. looked around at all things. A description distinctive to Mark, quite possibly based on one of Peter’s eyewitness memories. Christ acted as one who had the authority to inspect temple conditions, and His observation missed nothing. He went out to Bethany. Nearby “Bethany” was a relatively safe place to avoid sudden, premature arrest by the Jewish leaders.

11:12 the next day. Matthew 21:18 says this was “in the morning,” probably before 6:00 a.m. Bethany. See note on v. 1.

11:13 fig tree having leaves. Fig trees were common as a source of food. Three years were required from planting until fruit bearing. After that, a tree could be harvested twice a year, usually yielding much fruit. The figs normally grew with the leaves. This tree had leaves but, strangely, no fruit. That this tree was along the side of the road (cf. Matt. 21:19), implies it was public property. It was also apparently in good soil because its foliage was ahead of season and ahead of the surrounding fig trees. The abundance of leaves held out promise that the tree might also be ahead of schedule with its fruit. not the season for figs. The next normal fig season was in June, more than a month away. This phrase, unique to Mark, emphasizes the unusual nature of this fig tree.

11:14 “Let no one eat fruit from you ever again.” Jesus’ direct address to the tree personified it and condemned it for not providing what its appearance promised. This incident was not the acting out of the parable of the fig tree (Luke 13:6–9), which was a warning against spiritual fruitlessness. Here, Jesus cursed the tree for its misleading appearance that suggested great productivity without providing it. It should have been full of fruit, but was barren. The fig tree was frequently an OT type of the Jewish nation (Hos. 9:10; Nah. 3:12; Zech. 3:10), and in this instance Jesus used the tree by the road as a divine object lesson concerning Israel’s spiritual hypocrisy and fruitlessness (see note on Matt. 21:19; cf. Is. 5:1–7).

11:15–19 See note on Matt. 21:12. Although Jesus had cleansed the temple 3 years earlier (John 2:14–16), it had become more corrupt and profane than ever and thus He was compelled to again offer clear testimony to God’s holiness and to His judgment against spiritual desecration and false religion. Even as God sent His prophets repeatedly throughout the OT to warn His people of their sin and idolatry, Christ never stopped declaring God’s will to a rebellious people, no matter how often they rejected it. With this temple cleansing, Jesus showed vividly that He was on a divine mission as the Son of God.

11:15 temple. See note on v. 11. The large Court of the Gentiles was the setting for the events that followed. bought and sold. Animals were needed by the Jews for their sacrificial temple offerings, and it was more convenient for the worshipers to buy them there rather than bring the animals from a distance and risk that they would not pass the High-Priest’s inspection. The sellers either belonged to the High-Priestly hierarchy or paid a large fee to temple authorities for the privilege of selling. Whichever was the case, the High-Priest’s family benefited monetarily. money changers. They were in the court to exchange Greek and Roman coins for Jewish or Tyrian coins which pilgrims (every Jewish male 20 and older) had to use for the annual half-shekel payment for temple religious services (see note on Matt. 21:12). A fee as high as 10 or 12 percent was assessed for this exchange service. those who sold doves. These birds were so often used for sacrifice that Mark makes separate mention of their sellers. Doves were the normal offering of the poor (Lev. 5:7) and were also required for other purposes (Lev. 12:6; 14:22; 15:14, 29).

11:16 not allow anyone to carry wares. Jesus did not want people to continue the practice of using the court as a shortcut through which to carry utensils and containers with merchandise to other parts of Jerusalem because such a practice revealed great irreverence for the temple—and ultimately for God Himself.

11:17 Jesus defended Himself by appealing to Scripture (see note on Matt. 21:13) after His actions had caused a crowd to gather. a house of prayer for all nations. The true purpose for God’s temple. Only Mark includes “for all nations” from Isaiah’s text (56:7), probably because he was mainly addressing Gentiles. The Court of the Gentiles was the only part of the temple they were permitted to use for prayer and worship of God, and the Jews had frustrated that worship by turning it into a place of greedy business. a ‘den of thieves.’ Using Jeremiah’s phrase (Jer. 7:11), Jesus described the religious leaders as robbers who found refuge in the temple, comparable to how highwaymen took refuge in caves with other robbers. The temple had become a place where God’s people, instead of being able to worship undisturbed, were extorted and their extortioners were protected.

11:18 scribes and chief priests. Here Mark uses this combination for the first time. These men were among those who comprised the principal leadership in the Sanhedrin (see notes on Matt. 2:4; 26:59). sought how they might destroy Him. See note on 3:6. The leaders had continuing discussions on how to kill Jesus. astonished at His teaching. See note on 1:22.

11:19 went out of the city. Jesus’ practice during the first 3 days of Passion Week was not to leave Jerusalem until sunset, when the crowds dispersed and the city gates were about to be closed.

11:20 in the morning. See note on v. 12. dried up from the roots. The tree blight that prevented fruit (v. 14) had spread upward through the tree and killed it. Matthew described the event in a more compact fashion, but his account still allows the same time frame as Mark’s (see note on Matt. 21:19).

11:21 Rabbi. See note on 9:5.

11:22 Have faith in God. A gentle rebuke for the disciples’ lack of faith in the power of His word. Such faith believes in God’s revealed truth, His power, and seeks to do His will (cf. 1 John 5:14; see note on Matt. 21:21).

11:23 this mountain…into the sea. This expression was related to a common metaphor of that day, “rooter up of mountains,” which was used in Jewish literature of great rabbis and spiritual leaders who could solve difficult problems and seemingly do the impossible. Obviously, Jesus did not literally uproot mountains; in fact, He refused to do such spectacular miracles for the unbelieving Jewish leaders (see note on Matt. 12:38). Jesus’ point is that if believers sincerely trust in God and truly realize the unlimited power that is available through such faith in Him, they will see His mighty powers at work (cf. John 14:13, 14; see note on Matt. 21:21).

11:24 whatever things you ask when you pray. This places no limits on a believer’s prayers, as long as they are according to God’s will and purpose (see note on Matt. 17:20). This therefore means that man’s faith and prayer are not inconsistent with God’s sovereignty. And it is not the believer’s responsibility to figure out how that can be true, but simply to be faithful and obedient to the clear teaching on prayer, as Jesus gives it in this passage. God’s will is being unfolded through all of redemptive history, by means of the prayers of His people—as His saving purpose is coming to pass through the faith of those who hear the gospel and repent. Cf. James 5:16.

11:25 stand praying. The traditional Jewish prayer posture (cf. 1 Sam. 1:26; 1 Kin. 8:14, 22; Neh. 9:4; Matt. 6:5; Luke 18:11, 13). Kneeling or lying with one’s face on the ground was used during extraordinary circumstances or for extremely urgent requests (cf. 1 Kin. 8:54; Ezra 9:5; Dan. 6:10; Matt. 26:39; Acts 7:60). anything against anyone. An all-inclusive statement that includes both sins and simple dislikes, which cause the believer to hold something against another person. “Anyone” incorporates believers and unbelievers. forgive. Jesus states the believer’s ongoing duty to have a forgiving attitude. Successful prayer requires forgiveness as well as faith. See notes on Eph. 4:32.

11:26 See notes on Matt. 6:15; 18:21–34. This is the only occurrence in Mark of “trespasses,” a term that denotes a falling aside or departing from the path of truth and uprightness.

11:27 temple. Again this was the Court of the Gentiles; this time more specifically Solomon’s porch or the royal porch on the S side of the court (cf. v. 11; John 10:23; Acts 5:12). chief priests. See note on Matt. 2:4. The group that met Jesus might well have included Caiaphas and Annas, who served concurrently for several years (Luke 3:2). Because of the importance of this confrontation, the captain of the temple, the second highest official, may also have been present.

11:28 By what authority. The leaders wanted to know what credentials Jesus—an untrained, unrecognized, seemingly self-appointed rabbi—claimed that would authorize Him to do what He was doing. They had recovered from the initial shock of the previous day’s events, and had become aggressive in demanding an explanation (see note on Matt. 21:23; cf. John 2:18). these things. Primarily a reference to His actions in cleansing the temple. But the undefined, vague nature of this expression leaves open the inclusion of everything Jesus had been doing and teaching during His public ministry.

11:30 baptism of John. See notes on 1:4; Matt. 21:25. Jesus put them on the defensive and made their evaluation of John’s authority a test case for their evaluation of His own authority. was it from heaven or from men? Jesus gave the Jewish leaders only those two alternatives in judging the source of John’s authority, and by implication, His own authority. Christ was in effect forcing the men to carry out their roles as religious guides for the people and to go on record with an evaluation of both John’s and His ministries (see note on Matt. 21:25). Answer Me. This challenge by Jesus is only in Mark’s account. It implies that the Jews did not have the courage to answer His question honestly.

Mark 12

12:1–12 Jesus taught this parable to confront the chief priests and elders and reveal their hypocritical character.

12:1 them. The chief priests, scribes, and elders (cf. 11:27). parables. See notes on 4:2, 11. vineyard. A common sight in that region. The hillsides of Palestine were covered with grape vineyards, the backbone of the economy. Here it is a symbol for Israel (cf. Ps. 80:8–16; Is. 5:1–7; Jer. 2:21). Jesus uses Is. 5:1, 2 as the basis for this imagery (see note on Matt. 21:33). a hedge. Lit. “a fence.” It may have been a stone wall or a hedge of briars built for protection. wine vat. Located under the winepress. The grapes were squeezed in the press and the juice ran through a trough into this lower basin, where it could be collected into wineskins or jars. tower. This structure had a 3-fold purpose: 1) it served as a lookout post; 2) it provided shelter for the workers; and 3) it was used for storage of seed and tools. leased it to vinedressers. Jesus added to the picture from Is. 5:1, 2. The owner makes an agreement with men he believes are reliable caretakers, who are to pay a certain percentage of the proceeds to him as rent. The rest of the profit belonged to them for their work in cultivating the crop. The “vinedressers” represent the Jewish leaders.

12:2 vintage-time. Better translated, “harvesttime.” This usually occurred for the first time in the fifth year after the initial planting (cf. Lev. 19:23–25). servant. All the servants in the parable represent the OT prophets.

12:6 son, his beloved. The son represents Jesus Christ (see note on Matt. 21:37).

12:7 the inheritance will be ours. The vinedressers were greedy; because they wanted the entire harvest and the vineyard for themselves and would stop at nothing to achieve that end, they plotted to kill the owner’s son. Because Jesus had achieved such a following, the Jewish leaders believed the only way to maintain their position and power over the people was to kill Him (cf. John 11:48).

12:9 destroy the vinedressers. The owner of the vineyard will execute the vinedressers, thus serving as a prophecy of the destruction of Jerusalem (A.D. 70) and the nation of Israel. According to Matthew, this verdict was echoed by the chief priests, scribes, and elders (see note on Matt. 21:41). give the vineyard to others. This was fulfilled in the establishment of Christ’s church and its leaders, who were mostly Gentiles.

12:10, 11 This messianic prophecy is a quotation of Ps. 118:22, 23 from the LXX. Jesus continued His teaching in the form of a parable, but here His kingdom is seen as a building instead of a vineyard. The point is that the rejected son and the rejected stone represent Christ.

12:10 The stone which the builders rejected. Builders typically rejected stones until they found one perfectly straight in lines that could serve as the cornerstone, which was critical to the symmetry and stability of the building. In Jesus’ metaphor, He Himself is the stone the builders (the Jewish religious leaders) rejected (crucified). But the resurrected Christ is the cornerstone (cf. Acts 4:10–12; 1 Pet. 2:6, 7; see note on Matt. 21:42).

12:12 against them. The chief priests, scribes, and elders were completely aware that Christ was condemning their actions, but it only aroused their hatred, not their repentance.

12:13–17 The second of a series of questions that the Jewish religious leaders hoped would trap Jesus into declaring Himself an insurrectionist (cf. 11:28). This one concerns the controversial issue of paying taxes to Rome.

12:13 Pharisees and the Herodians. Matthew indicates that disciples of the Pharisees accompanied the Herodians. The Pharisees may have hoped that Jesus would not recognize them and be caught off-guard by their seemingly sincere question. The Herodians were a political party of Jews who backed Herod Antipas, who in turn was but a puppet of Rome (see note on Matt. 22:16).

12:14 regard the person of men. This speaks of impartiality, or showing no favoritism. While this was flattery on the part of the Pharisees and Herodians, it was nonetheless true that Jesus would not be swayed by a person’s power, prestige, or position. taxes to Caesar. The Gr. word for “taxes” was borrowed from the Lat. word that gives us the Eng. “census.” The Romans counted all the citizens and made each one pay an annual poll tax of one denarius (see note on Matt. 22:17).

12:15 hypocrisy. The Pharisees and Herodians, using feigned interest in His teaching, attempted to hide their true intention to trap Jesus. But He perceived their true motives (cf. John 2:25). Why do you test Me? Jesus’ response exposed the true motive of the Pharisees and Herodians and revealed their hypocrisy. denarius. This small silver coin, minted by the Roman emperor, was the equivalent of a day’s wage for a common laborer or soldier (see note on Matt. 22:19).

12:16 image. On one side of the denarius was likely the image of the current emperor, Tiberius, though at that time it could have also been Augustus, since both coins were in circulation. Tiberius is most likely because the response was “Caesar’s,” indicating the current ruler rather than the past one. inscription. If the coin was minted by Tiberius, it would have read, “Tiberius Caesar Augustus, the son of the Divine Augustus” on one side and “Chief Priest” on the other. See note on Matt. 22:19.

12:17 Render to Caesar. The Gr. word for “render” means, “to pay or give back,” which implies a debt. All who lived within the realm of Caesar were obligated to return to him the tax that was owed him. It was not optional. Thus Jesus declared that all citizens are under divine obligation to pay taxes to whatever government is over them (cf. Rom. 13:1–7; 1 Pet. 2:13–17; see note on Matt. 22:21).

12:18 Sadducees. The most wealthy, influential, and aristocratic of all the Jewish sects. All the High-Priests, chief priests, and the majority of the Sanhedrin (see note on Matt. 26:59) were Sadducees. They ignored the oral law, traditions, and scribal laws of the Pharisees, viewing only the Pentateuch as authoritative (see note on Matt. 3:7). who say there is no resurrection. The most distinctive aspect of the Sadducees’ theology, which they adopted because of their allegiance to the Pentateuch and their belief that Moses did not teach a literal resurrection from the dead. With such a disregard for the future, the Sadducees lived for the moment and whatever profit they could make. Since they controlled the temple businesses, they were extremely upset when Jesus cleansed the temple of the money changers because He cut into their profits (11:15–18)—the reason they also wanted to discredit Jesus in front of the people.

12:19 The Sadducees were summarizing Deut. 25:5, 6, which refers to the custom of a levirate marriage (marriage to a dead husband’s brother). God placed it in the law of Moses to preserve tribal names, families, and inheritances (see note on Matt. 22:24). Moses wrote. The Sadducees appealed to Moses because they were fully aware of Jesus’ high regard for Scripture, and therefore believed He would not contest the validity of the levirate marriage.

12:24 the power of God. Their ignorance of the Scriptures extended to their lack of understanding regarding the miracles God performed throughout the OT. Such knowledge would have enabled them to believe in God’s power to raise the dead.

12:25 neither marry. Marriage was designed by God for companionship and the perpetuation of the human race on the earth. Jesus was emphasizing the fact that in heaven there will be no exclusive or sexual relationships. Believers will experience an entirely new existence in which they will have perfect spiritual relationships with everyone else. like angels. Believers will be like angels in that they will be spiritual, eternal beings who will not die (cf. 1 Cor. 15:39–44, 48, 49; see note on Matt. 22:30).

12:26 book of Moses. The Pentateuch—the first 5 books of the OT. Jesus appealed to the only Scriptures the Sadducees held as completely authoritative. the burning bush passage. A reference to Ex. 3:1—4:17 where God first appeared to Moses at the bush. how God spoke to him, saying, ‘I am.’ By keying on the emphatic present tense of Ex. 3:6, “I am the God of Abraham, the God of Isaac, and the God of Jacob,” Jesus was underscoring the personal and perpetual covenantal relationship God established with the 3 patriarchs. Even though all 3 were dead when God spoke to Moses, God was still their God just as much as when they were alive on earth—and more so in that they were experiencing eternal fellowship with Him in heaven (see note on Matt. 22:32).

12:27 You are…greatly mistaken. Jesus accused the Sadducees of making a complete error in teaching that there is no resurrection.

12:28 scribes. See note on 1:22. Which is the first commandment. The rabbis had determined that there were 613 commandments contained in the Pentateuch, one for each letter of the Ten Commandments. Of the 613 commandments, 248 were seen as affirmative and 365 as negative. Those laws were also divided into heavy and light categories, with the heavy laws being more binding than the light ones. The scribes and rabbis, however, had been unable to agree on which were heavy and which were light. This orientation to the law led the Pharisees to think Jesus had devised His own theory. So the Pharisees asked this particular question to get Jesus to incriminate Himself by revealing His unorthodox and unilateral beliefs.

12:29 Hear, O Israel. By quoting the first part of the Shema (Deut. 6:4, 5), which is Heb. for “hear,” Jesus confirmed the practice of every pious Jew who recited the entire Shema (Num. 15:37–41; Deut. 6:4–9; 11:13–21) every morning and evening.

12:30 love the LORD. Taken from Deut. 10:12; 30:6, Jesus used God’s own word from the Pentateuch to answer the question, indicating the orthodox nature of His theology. See note on Matt. 22:37.

12:31 the second. Jesus took the Pharisees’ question one step further by identifying the second greatest commandment because it was critical to an understanding of the complete duty of love. This commandment, also from the books of Moses (Lev. 19:18) is of the same nature and character as the first. Genuine love for God is followed in importance by a genuine love for people (see note on Matt. 22:39). neighbor. Cf. Luke 10:29–37.

12:32, 33 the scribe said. The scribe’s response reveals he understood OT teaching that moral concerns took precedence over ceremonial practices (cf. 1 Sam. 15:22; Is. 1:11–15; Hos. 6:6; Mic. 6:6–8).

12:33 burnt offerings. Sacrifices that were completely consumed on the altar (cf. Lev. 1:1–17; 6:8–13).

12:34 not far from the kingdom. Jesus both complimented and challenged the scribe. Jesus acknowledged the scribe’s insight regarding the importance of love. Yet by stating that the scribe was “not far” from the kingdom He emphasized that he was not in the kingdom. He understood the requirements of love, he needed only to love and obey the One who alone could grant him entrance to the kingdom.

12:35 Jesus’ question exposed the Jewish religious leaders’ ineptness as teachers and their ignorance of what the OT taught regarding the true nature of the Messiah. temple. See note on 11:11. Christ. This is a translation of the OT Heb. word “Messiah,” which means “anointed one” and refers to the King whom God had promised. Son of David. The common messianic title that was standard scribal teaching. The religious leaders were convinced that the Messiah would be no more than a man, thus they deemed such a title appropriate (see notes on 10:47; Matt. 22:42).

12:36 David himself said by the Holy Spirit. David used his own words, yet he wrote under the inspiration of the Holy Spirit (cf. 2 Sam. 23:2). The LORD said to my Lord. In this quote from the Heb. text (Ps. 110:1), the first word for “LORD” is Yahweh, which is God’s covenant name. The second word for “Lord” is a different word that the Jews used as a title for God. Here David pictures God speaking to the Messiah, whom David calls his Lord. The religious leaders of Jesus’ day recognized this psalm as messianic.

12:37 David himself calls Him ‘Lord.’ Jesus interpreted Ps. 110:1 for the Pharisees. David would not have called one of his descendants “Lord.” Thus the Messiah is more than the “Son of David”—He is also the “Son of God.” Jesus was proclaiming the Messiah’s deity, and thus His own (cf. Rom. 1:3; 2 Tim. 2:8; see note on Matt. 22:45). common people. The multitude of people who observed this confrontation between Jesus and the religious leaders.

12:38 Beware. This means “to see” or “to watch.” It carries the idea of guarding against the evil influence of the scribes. long robes. A long, flowing cloak that essentially trumpeted the wearer as a devout and noted scholar. greetings. Accolades for those holding titles of honor.

12:39 best seats in the synagogues. The bench in the synagogue nearest the chest where the sacred scrolls were housed—an area reserved for leaders and people of renown (see note on James 2:3).

12:40 devour widows’ houses. Jesus exposed the greedy, unscrupulous practice of the scribes. Scribes often served as estate planners for widows, which gave them the opportunity to convince distraught widows that they would be serving God by supporting the temple or the scribe’s own holy work. In either case, the scribe benefited monetarily and effectively robbed the widow of her husband’s legacy to her. long prayers. The Pharisees attempted to flaunt their piety by praying for long periods. Their motive was not devotion to God, but a desire to be revered by the people.

12:41 treasury. This refers to the 13 trumpet-shaped receptacles on the walls in the court of the women where offerings and donations to the temple were placed.

12:42 two mites. A “mite” was a small copper coin, which was the smallest denomination in use. It was worth about an eighth of a cent. a quadrans. For the benefit of his Roman audience (see Introduction: Background and Setting), Mark related the “mite” to this smallest denomination of Roman coinage. A “quadrans” was equal to 1/64 of a denarius, and a denarius was the equivalent of a day’s wage.

12:43 Assuredly, I say to you. See note on 3:28.

12:44 her whole livelihood. This could be translated, “all she had to live on.” That meant she would not be able to eat until she earned more. The widow exemplified true sacrificial giving.

Mark 13

13:1–37 This great sermon by Jesus is commonly known as the Olivet Discourse because Jesus delivered it on the Mt. of Olives just E of the temple across the Kidron Valley. Jesus’ prediction of the coming destruction of the temple prompted a question from the disciples about the character of the end times. The remainder of the passage (vv. 5–37) is His response to their question as He describes His second coming at the end of the present age.

13:1 what manner of stones and what buildings. See note on Matt. 24:1. This unidentified disciple was admiring the magnificence and beauty of the temple and the surrounding buildings and was encouraging a like response from Jesus. It is likely that he could not comprehend how such an awesome structure could be left “desolate” (cf. Matt. 23:38).

13:2 Jesus answered. In response to the disciple’s admiration, Jesus again predicted that the temple would be destroyed. About 40 years later, in A.D. 70, the Romans ransacked Jerusalem, killed a million Jews, and demolished the temple. Not one stone. The only stones left undisturbed were huge foundation stones that were not actually a part of the temple edifice but formed footings for the retaining wall under the entire temple mount. These can be viewed today in the “Rabbi’s Tunnel” which runs N-S along the western wall. It is a portion of the western side of the retaining wall that today is called the Wailing Wall. More of that retaining wall, including the steps used to ascend and descend from the temple mount, has also been uncovered on the southern side.

13:3 Mount of Olives. See note on 11:1. Peter, James, John, and Andrew asked Him privately. These 4 disciples were asking on behalf of all the 12.

13:4 The disciples were speculating that Jesus would imminently usher in the kingdom, so they asked a twofold question: 1) When would the temple be destroyed and the kingdom begin? and 2) What event would herald the beginning of the kingdom? when will these things be? “When” implies immediacy. The disciples thought that Jesus was about to usher in the kingdom of God at any time (cf. Luke 19:11), at least by the end of the Passover season. “These things” refers to the desolation and destruction of the temple (cf. Matt. 23:38; 24:2) the sign. The disciples probably expected some miraculous occurrence—such as complete darkness, brilliant light, or an angel from heaven—to announce the coming millennial kingdom (see note on Matt. 24:3). All of those things will occur at that time (see notes on vv. 24–27).

13:5 Take heed. This Gr. word lit. means, “to see,” but was often used as it is here with the idea of “keep your eyes open,” or “beware.”

13:6 ‘I am He.’ Many false prophets will come forward claiming to be messiahs and deliverers, offering themselves as the solution to the world’s problems. Some will even claim to be Christ Himself. The number of false christs will increase as the end nears (cf. Matt. 24:23, 24).

13:7 the end. The consummation of the present age (see note on Matt. 24:6).

13:8 the beginnings of sorrows. The Gr. word for “sorrows” means “birth pangs.” The Lord was referring to the pain a woman experiences in childbirth. Birth pains signal the end of pregnancy—they are infrequent at first and gradually increase just before the child is born. Likewise, the signs of vv. 6–8 will be infrequent, relatively speaking, in the beginning and will escalate to massive and tragic proportions just prior to Christ’s second coming (cf. 1 Thess. 5:3; see note on Matt. 24:8).

13:9 councils. The Gr. word is lit. “sanhedrins.” These were local, Jewish courts attached to the synagogues which tried charges of heresy and normal infractions of the law. The historian Josephus says that each city’s council was composed of 7 judges (Antiquities, 4.8.14), and the Mishnah records that there were 23 judges in every city with more than 100 Jewish men (“Sanhedrin” l.6). These “councils” were like smaller versions of the great Sanhedrin that convened in Jerusalem (see note on Matt. 26:59). beaten. These local councils usually administered 39 stripes so as not to violate Deut. 25:2, 3. The recipient of the punishment was stripped bare to the waist. He received 13 lashings to his chest and 26 to his back (see note on 2 Cor. 11:24). in the synagogues. The “synagogues” were the places for Jewish assembly and worship. When the “councils” convened, they typically met in the “synagogue.”

13:10 first be preached to all the nations. Before the end (see note on v. 7), there will be a worldwide proclamation of the gospel. This may even refer to the occasion when an angel will supernaturally proclaim the gospel throughout the world before God pours out His judgment at the end of the Tribulation (Rev. 14:6–8; see note on Matt. 24:14).

13:11 what you will speak. Although the persecution will be terrifying, Christians are not to be anxious in anticipation of those events. for it is not you who speak. Rather than being fearful, believers can remain calm and depend on the Holy Spirit, who will give them the appropriate and effective words to say in defense of their faith in Christ. See note on Luke 12:11.

13:13 endures to the end shall be saved. See note on Matt. 24:13. This endurance does not produce salvation; it is Spirit-empowered perseverance and proof of the reality of salvation in the one who endures. Christ will eventually deliver such believers out of the present evil system into God’s eternal kingdom (cf. Matt. 10:22).

13:14 the ‘abomination of desolation.’ This first referred to the desecration of the temple by Antiochus Epiphanes, the king of Syria, in the second century B.C. when he sacrificed a pig on the temple altar. That event was similar in character to what Jesus refers to here, i.e., the Antichrist’s ultimate desecration when he sets up an image of himself in the temple during the tribulation (see notes on Dan. 9:27; 11:31; Matt. 24:15; 2 Thess. 2:4). standing where it ought not. Matthew 24:15 indicates the location as the “holy place.” On the only other occasion where this phrase from Matthew appears in the NT, it clearly refers to the temple (Acts 21:28). This specifically implies that the temple will be rebuilt in the future and that the daily sacrificial system will be reinstated. “Standing” indicates that the abomination of desolation will be continuous, actually lasting for 3 ½ years (Dan. 12:11; cf. Rev. 12:6). (let the reader understand). This indicates that Jesus was not issuing these warnings to the disciples or to others of their generation who would not experience this event, but to believers in the end time. Those who will read these truths will be prepared and “understand” the trials they are enduring. flee to the mountains. The Gr. word for “flee” is related to the Eng. word “fugitive,” a person who is on the run to escape danger. Jesus warns those who live in Judea to escape the holocaust by taking refuge in the mountains (see note on Matt. 24:16).

13:15 into the house. So urgent will be the need to flee that if a person happens to be on the roof of his house (see note on 2:4) when he hears the news, he is to run down the outside stairway and leave town without going inside his house to retrieve any belongings.

13:16 clothes. The Gr. word refers to the outer cloak. Jesus warns those working in the fields not to take the time to retrieve their cloaks that may be at home or some distance away at the entrance to the field.

13:17 pregnant and…nursing babies. Jesus certainly felt compassion for those women who will be hindered from fleeing quickly because they carry children. But He may have been warning them about atrocities that could include unborn children being slashed in the wombs and tiny infants being crushed (cf. Hos. 13:16).

13:18 in winter. This refers to the rainy season in Israel, when streams could become impassable and it would be difficult to glean food from barren fields.

13:19 tribulation, such as has not been. This reveals that the tribulation Jesus was referring to is in the future and that it will be the greatest that has ever occurred. It will be of long duration and characterized by severe pressure and continual anguish. This is the Great Tribulation at the end of the age (cf. Rev. 7:14; see note on Matt. 24:21).

13:20 shortened. Lit. “mutilated” or “amputated.” Jesus was referring to the determination of God to cut short or limit the period of time to only 3 ½ years (cf. Dan. 7:25; Rev. 12:14; see note on Matt. 24:22). the elect’s sake. The “elect” could refer to the nation of Israel (cf. Is. 45:4), or those who become Christians during the Tribulation (Rev. 17:14). In either case, God cuts short the days for their benefit.

13:21 ‘Look, here is the Christ!’ Satan will cause false christs to appear in an attempt to deceive the elect into leaving their places of refuge. False teachers will claim that Christ is in their midst or is back in Jerusalem or elsewhere in Judea.

13:22 signs and wonders. Satanic inspired pseudo-miracles employed to support their claims to be the true Christ (cf. 2 Thess. 2:9).

13:23 take heed. Jesus issues a prophetic warning to be on guard. He has told the elect refugees of the future all that they need to know to avoid being misled and deceived by Satan’s emissaries.

13:24 in those days, after that tribulation. “Those days” describes the events of vv. 6–23 and, thus, “that tribulation” refers to the Great Tribulation Jesus just spoke of. This also means that what He was about to describe (vv. 24–27) will occur immediately at the end of the future tribulation period (cf. Matt. 24:29). the sun will be darkened. The sun will go black as the universe begins to disintegrate prior to the return of Christ (see notes on Matt. 24:29; Acts 2:20; Rev. 6:12).

13:25 stars of heaven will fall. Heavenly bodies will careen at random through space (cf. Rev. 6:13, 14; 8:10–13; 16:8, 17–20). powers in the heavens. All the forces of energy that hold everything in space constant, and which Christ controls, He will allow to become random and chaotic (cf. Is. 13:6–16; 34:1–5; 2 Pet. 3:10–12).

13:26 Son of Man. See note on 2:10. coming in the clouds with great power and glory. Jesus will return to earth in the same manner in which He left it (cf. Acts 1:9–11; cf. Dan. 7:13, 14; Rev. 1:7). The psalmist said that God uses “clouds” as His chariot (Ps. 104:3), and Is. 19:1 pictures the Lord riding on a cloud. Although these “clouds” could be natural, they more likely describe the supernatural “glory cloud” that represented God’s presence in OT Israel (see note on Rev. 1:7). While Christ possesses “great power and glory,” His return will be accompanied with visible manifestations of that power and glory (cf. Rev. 6:15–17; 11:15–19; 16:17–21; 19:11–16)—He will redeem the elect, restore the devastated earth, and establish His rule on earth.

13:27 angels. A number of angels return with Christ (cf. 8:38; Matt. 16:27; see following note). gather…His elect. Angels are God’s gatherers—they gather unbelievers for judgment (Matt. 13:41, 49, 50), and they gather the elect for glory. The “elect” will include the 144,000 Jewish witnesses (see note on Rev. 7:4), their converts (Rev. 7:9), and the converts of the angelic preachers (see note on Rev. 14:6). They will also include the OT saints, gathered out of their graves and united with their redeemed spirits (Dan. 12:1–3). from the four winds. A colloquial expression meaning “from everywhere,” and similar to the expression “from the four corners of the world.” None of the elect on earth or in heaven will miss entering the kingdom.

13:28 this parable. See note on 4:2. fig tree. See note on 11:13.

13:29 Just as the fig tree’s buds turning into leaves was a sign of the nearness of summer, the events Jesus described as birth pains (vv. 6–23) are to be a clear indication of the return of Christ (see note on Matt. 24:32). these things. The events of vv. 6–23. it is. Luke 21:31 refers to “it” as the kingdom of God. That is consistent with the question the disciples initially asked Jesus (v. 4), which was about the signs that would herald the establishment of the kingdom.

13:30 Assuredly, I say to you. See note on 3:28. this generation. The generation of people living during the end times that witnesses the signs and events leading to the return of Christ (see note on Matt. 24:34).

13:31 Heaven and earth will pass away. The universe as we know it will be dramatically altered after the thousand-year reign of Christ (see notes on 2 Pet. 3:10–13). My words will by no means pass away. It is impossible for God’s Word to be negated, destroyed, or altered in any way (cf. Ps. 19:9; Matt. 5:18; Luke 16:17; John 10:35).

13:32 that day and hour. The exact day and time of Christ’s return (see note on Matt. 24:36). no one knows. The time of Christ’s return will not be revealed in advance to any man. At this time, it was known only to God the Father. angels. While all the angelic beings enjoy intimacy with God, hover around His throne to do His bidding (Is. 6:2–7), and continually behold Him (Matt. 18:10), they have no knowledge of the time of Christ’s return. nor the Son. When Jesus spoke these words to the disciples, even He had no knowledge of the date and time of His return. Although Jesus was fully God (John 1:1, 14), when He became a man, He voluntarily restricted the use of certain divine attributes (Phil. 2:6–8). He did not manifest them unless directed by the Father (John 4:34; 5:30; 6:38). He demonstrated His omniscience on several occasions (cf. John 2:25; 13:3), but He voluntarily restricted that omniscience to only those things God wanted Him to know during the days of His humanity (John 15:15). Such was the case regarding the knowledge of the date and time of His return. After He was resurrected, Jesus resumed His full divine knowledge (cf. Matt. 28:18; Acts 1:7).

13:33 watch and pray. Christ sounded a warning for believers to be on guard (see note on v. 5) in two practical ways: 1) “watch” is a call to stay awake and be alert, looking for approaching danger; and 2) “pray” emphasizes the believer’s constant need for divine assistance in this endeavor. Even believers do not have in themselves sufficient resources to be alert to spiritual dangers that can so easily surprise them.

13:34 doorkeeper. In Jesus’ day, this individual guarded the outer gate of the house, so as to be ready to let the returning master in upon his arrival. All Christ’s disciples are to be like doorkeepers, always remaining alert and vigilant for their Master’s return.

13:35 in the evening…or in the morning. The normal expressions designating the 4 three-hour watches of the night from 6:00 p.m. to 6:00 a.m. Their names identify the ends of the three-hour periods rather than the periods’ beginnings.

Mark 14

14:1 After two days. In the context of Matt. 26:2, Jesus predicted His crucifixion was to take place in “two days,” which would be Friday since when He was speaking it was Wednesday evening. Mark’s time line here is the same as Matthew’s (see note on Matt. 26:2). the Passover. Friday of Passover which would have begun on Thursday at sunset. The Passover commemorated the “passing over” of the homes of the Israelites by the angel of death, who killed the firstborn of Egypt (Ex. 12:1—13:16). The Passover began on the 14th day of Nisan (the first month of the Jewish calendar) with the slaying of the Passover lamb, and continued into the early hours of the 15th (see notes on Ex. 12:6; Matt. 26:2). Feast of Unleavened Bread. This feast commemorated the departure of the Israelites from Egypt (Ex. 23:15). It began immediately after the Passover and lasted from Nisan 15–21. Unleavened bread refers to the type of bread the Israelites were to take with them in their escape which represented the absence of the leaven of sin in their lives and household (see notes on Ex. 12:14; Lev. 23:6–8). chief priests. See note on 8:31. scribes. See note on Matt. 2:4.

14:2 Not during the feast. Because the Passover had to be celebrated in Jerusalem, the city would have been overflowing—perhaps as many as two million people were there. Since many would have been from Galilee—an area where Jesus had many followers—and the religious leaders did not want to start a riot, they determined to wait until after the Passover season when the crowds would be diminished (see note on Matt. 26:5).

14:3–9 The incident recorded here had occurred the previous Saturday (cf. John 12:1). It is Mark’s account of the anointing of Jesus by Mary in preparation for His crucifixion (cf. Matt. 26:6–13; John 12:2–8).

14:3 Bethany. See note on 11:1. Simon the leper. This man is mentioned in the NT only in connection with this narrative. Since a leper was an outcast in Jewish society, he was probably miraculously cleansed of his leprosy by Jesus, and may have planned this meal for Jesus in gratitude (see notes on Lev. 13; Matt. 26:6). a woman. John 12:3 identifies her as Mary, the sister of Martha and Lazarus, who were also present at this meal. alabaster flask. This long-necked bottle was made out of a special variety of marble, a material which proved to be the best container for preserving expensive perfumes and oils (see note on Matt. 26:7). spikenard. This actually represents two words in the Gr. that could be translated “pure nard.” The oil was derived from the nard plant, which was native to India. That it was pure meant it was genuine and unadulterated, which is what made it so costly. broke the flask. She may have simply broken the neck of the bottle so that she could pour out the contents more quickly, an expression of her sincere and total devotion to the Lord.

14:4 some who were indignant. John 12:4, 5 says that Judas was the instigator, and Matt. 26:8 indicates that all the disciples, following Judas’ lead, were angry with Mary’s waste of a very valuable commodity.

14:5 three hundred denarii. Since a denarius was a day’s wage for a common laborer, it represented almost a year’s work for such a person. given to the poor. While 11 of the disciples would have agreed to this use of the money, the fact is the poor may never have seen it. Since Judas was in reality a thief masquerading as the treasurer of the 12, he could have embezzled all of it (John 12:6).

14:7 you have the poor with you always. Opportunities to minister to the poor are “always” available, but Jesus would be in their presence for only a limited time. This was not a time for meeting the needs of the poor and the sick—it was a time for sacrificial worship of the One who would soon suffer and be crucified (see note on Matt. 26:11; cf. 2:19).

14:8 anoint My body for burial. Mary did so probably without ever realizing what she was doing. Her anointing of Jesus became a symbol that anticipated His death and burial (see note on Matt. 26:12).

14:9 Assuredly, I say to you. See note on 3:28. gospel. See note on 1:1.

14:10 Judas Iscariot. Standing in sharp contrast to the love and devotion of Mary was the hatred and treachery of Judas. This disciple, who is understandably referred to last in the lists of the 12, was the son of Simon, who was also called “Iscariot.” The name “Iscariot” means “man of Kerioth,” which was a small town in Judea about 23 mi. S of Jerusalem (cf. 3:19). Thus Judas was not a Galilean like the other disciples. It is clear that Judas never had any spiritual interest in Jesus—he was attracted to Him because he expected Jesus to become a powerful religious and political leader. He saw great potential for power, wealth, and prestige through his association with Him. But Jesus knew what Judas was like from the start, and that is why He chose him as one of the 12. He was the one who would betray Him so that the Scripture and God’s plan of salvation would be fulfilled (Pss. 41:9; 55:12–15, 20, 21; Zech. 11:12, 13; John 6:64, 70, 71; 13:18; 17:12). the twelve. See note on 3:14. chief priests. See note on 8:31.

14:11 money. Matthew says the amount Judas agreed to as blood money was 30 pieces of silver (see note on Matt. 26:15). sought how he might conveniently. “Sought” is better translated “began to seek.” “Conveniently” means that Judas was looking for a suitable occasion to carry out his evil plan, which would be when Jesus was away from the crowds (Luke 22:6).

14:12 Unleavened Bread. Passover and the Feast of Unleavened Bread were so closely associated that both terms were used interchangeably to refer to the 8-day celebration that began with the Passover. Although Unleavened Bread is used here, Mark’s clear intention is the preparation for Passover (see notes on v. 1; Matt. 26:17). killed the Passover lamb. The lambs were killed on 14 Nisan at twilight (Ex. 12:6), a Heb. term meaning, “between the two evenings,” or between 3:00 and 5:00 p.m. After the lamb was slaughtered and some of its blood sprinkled on the altar, the lamb was taken home, roasted whole, and eaten in the evening meal with unleavened bread, bitter herbs, charoseth (a paste made of crushed apples, dates, pomegranates, and nuts, into which they dipped bread), and wine.

14:13 two of His disciples. Peter and John (Luke 22:8). Only two people were allowed to accompany a lamb to the sacrifice. man…carrying a pitcher of water. This is the only way that Jesus identified the man. But he stood out because it was uncommon for a man to carry a pitcher of water—women usually performed that chore (see note on Matt. 26:18).

14:14 guest room. The word is translated “inn” in Luke 2:7. It typically referred to a place where a traveler could spend the night—a place of lodging or a guest room in someone’s home, as was the case here (cf. Matt. 26:18).

14:15 large upper room. This indicates the room was located upstairs, and may have been a roof chamber built on top of the house. make ready. Peter and John were to prepare the Passover meal for Jesus and the other disciples.

14:17 In the evening. The Passover meal was to be eaten at night after sunset, but had to be completed before midnight (Ex. 12:8–14). with the twelve. Peter and John may have rejoined Jesus and the other disciples and led them to the upper room. This may also be a general reference to the 12, meaning that Jesus came with the other 10 disciples to meet Peter and John.

14:18 sat and ate. The order of the Passover meal was: 1) drinking a cup of red wine mixed with water (cf. Luke 22:17); 2) the ceremonial washing of hands symbolizing the need for spiritual and moral cleansing; 3) eating the bitter herbs, symbolic of the bondage in Egypt; 4) drinking the second cup of wine, at which time the head of the household explained the meaning of Passover; 5) singing of the Hallel (Pss. 113–118)—at this point they sang the first two; 6) the lamb was brought out, and the head of the household distributed pieces of it with the unleavened bread; 7) drinking the third cup of wine (see notes on 1 Cor. 10:16).

14:20 dips with Me in the dish. There were likely several dishes around the table—Judas was probably one of several sitting near Jesus and thus would have dipped in the same bowl with Him.

14:21 Son of Man. See note on 2:10. as it is written. Jesus was no victim—His betrayal by Judas was prophesied in the OT (Ps. 22; Is. 53), and was part of God’s predetermined plan to provide salvation (Acts 2:23). good…if he had never been born. Cf. John 8:21–24; 16:8–11. This is because the terror Judas would experience in hell would be so great. The severest punishment is reserved for Judas and others like him (Heb. 10:29). This is one of the strongest statements in Scripture on human responsibility for believing in Jesus Christ, coupled with the consequences of such unbelief.

14:22–25 At this point in the narrative, it appears that Judas had gone (John 13:23–30) and Jesus was alone with the faithful 11 disciples (see note on Luke 22:21). Then it was that He transformed the Passover of the Old Covenant into the Lord’s Supper of the New Covenant, creating a new memorial feast to remember God’s deliverance from sin.

14:22 as they were eating. There is no indication from any of the gospel accounts as to which part of the meal they were eating, but it is likely that this occurred just prior to eating the roasted lamb or concurrently with it. It is significant that Jesus established the truth of New Covenant while in the midst of eating the Passover. this is My body. Jesus gave new meaning to eating the bread. The unleavened bread symbolized the severing of the Israelites from the old life in Egypt. It represented a separation from worldliness, sin, and false religion and the beginning of a new life of holiness and godliness. From then on in the Lord’s Supper, the bread would symbolize Christ’s body, which He sacrificed for the salvation of men (see note on Matt. 26:26).

14:23 the cup. The third cup of wine in the ceremony (see note on 1 Cor. 10:16).

14:24 My blood of the new covenant. The shedding of blood in a sacrifice was always God’s requirement in establishing any covenant (cf. Gen. 8:20; 15:10; Ex. 24:5–8). Here, Christ’s blood needed to be shed for the remission of sins (Heb. 9:22; 1 Pet. 1:19; see note on Matt. 26:28). for many. This lit. means “for the benefit of many.” The “many” are all who believe, both Jew and Gentile. See note on 10:45; cf. Matt. 20:28.

14:25 Assuredly, I say to you. See note on 3:28. I will no longer drink. Jesus declared that this would be the last Passover, and that He would not even drink wine with them again, since this was His last meal. Until the inauguration of the millennial kingdom, believers are to share this memorial meal (see notes on 1 Cor. 11:23–34). drink it new. This served as an assurance to them of Jesus’ return and His establishment of His earthly, millennial kingdom. It possibly implies that the communion service will continue to be observed in the millennial kingdom, as a memorial to the cross. It more probably indicates that Jesus would not have another Passover with them until the kingdom (see notes on Ezek. 45:18–25; 45:21–24). It is also true that in the kingdom, commemorative sacrifices from the Old Covenant will be restored (Ezek. 43–45) which will have meaning never understood before the cross of Christ to which they pointed. kingdom of God. The earthly millennial kingdom is in view.

14:26 sung a hymn. Probably Ps. 118, the last psalm of the traditional Hallel sung at Passover (see note on Matt. 26:30). Mount of Olives. See note on 11:1.

14:27 made to stumble. See note on 4:17; Matt. 26:31. This can be translated, “fall away,” and it refers to the disciples’ temporary falling away from their loyalty to Jesus. it is written. Quoted from Zech. 13:7.

14:28 to Galilee. Jesus’ promise to meet the disciples in His post-resurrection form (cf. 16:7; Matt. 28:16, 17; see note on Matt. 28:7).

14:30 Assuredly, I say to you. See note on 3:28. before the rooster crows twice. In Jewish reckoning of time, “cock crow” was the third watch of the night, ending at 3:00 a.m., which was when roosters typically began to crow (see note on 13:35). Mark, alone of the gospels, indicates that the cock crowed two times (v. 72; see note on Matt. 26:34).

14:32 Gethsemane. The name means “oil press,” and referred to a garden filled with olive trees on a slope of the Mt. of Olives. Jesus frequented this spot with the disciples when He wanted to get away from the crowds to pray (cf. John 18:1, 2; see note on Matt. 26:36).

14:33 Peter, James, and John. See note on 5:37. Jesus likely had them accompany Him into the garden because they were the leaders of the 12 and had to learn an important lesson to pass on to the others (vv. 34–42). troubled. The Gr. word refers to a feeling of terrified amazement. In the face of the dreadful prospect of bearing God’s full fury against sin, Jesus was in the grip of terror (see note on Matt. 26:38).

14:34 even to death. Jesus’ sorrow was so severe that it threatened to cause His death at that moment. It is possible for a person to die from sheer anguish (cf. Luke 22:44; see note on Matt. 26:38).

14:35 if…possible. Jesus was not asking God if He had the power to let the cup pass from Him, but if it were possible in God’s plan. Christ was to soon partake of this cup in the cross as God’s only sacrifice for sin (cf. Acts 4:12). the hour. The time of His sacrificial death as decreed by God. It included everything from the betrayal (v. 41) to Jesus’ trials, the mockery, and His crucifixion.

14:36 Abba. An endearing, intimate Aram. term that is essentially equivalent to the Eng. word “Daddy” (cf. Rom. 8:15; Gal. 4:6). all things are possible. Jesus knew that it was in the scope of God’s power and omniscience to provide an alternate plan of salvation, if He desired (see note on v. 35). cup. This was the cup of divine wrath referred to in the OT (Ps. 75:8; Is. 51:17; Jer. 49:12). Christ was to endure the fury of God over sin, Satan, the power of death, and the guilt of iniquity (see notes on Matt. 26:39; Luke 22:42; John 18:11). not what I will, but what You will. This reveals Jesus’ total resolution and resignation to do the will of God. He came into the world to do God’s will, and that remained His commitment while here (see notes on Matt. 26:39; cf. John 6:38–40).

14:37 Simon. Jesus’ use of “Simon” may have implied that Peter was not living up to the significance and meaning of his new name, “Peter” (see note on Matt. 16:18). one hour. This suggests that Jesus had spent an hour praying, a duration in which Peter had been unable to stay awake.

14:38 Watch. This Gr. word means “to keep alert.” Jesus was encouraging Peter, James, and John to discern when they were under spiritual attack. They were not to let their self-confidence lull them to sleep spiritually. the flesh is weak. Because willing spirits are still attached to unredeemed flesh, believers are not always able to practice the righteousness they desire to do (cf. Rom. 7:15–23; see note on Matt. 26:41).

14:41 Are you still sleeping and resting? The 3 disciples remained indifferent not only to the needs of Christ at that moment, but their need of strength and watchfulness for the impending temptation that all 11 would face. The disciples needed to learn that spiritual victory goes to those who are alert in prayer and depend on God, and that self-confidence and spiritual unpreparedness lead to spiritual disaster. Son of Man. See note on 2:10.

14:43 Judas, one of the twelve. See notes on 3:19; Matt. 26:47. All the gospel writers refer to him this way (vv. 10, 20; Matt. 26:14, 47; Luke 22:47; John 6:71); and in so doing, they display remarkable restraint in describing and evaluating Judas. Especially in this context, such a simple description actually heightens the evil of his crime more than any series of derogatory epithets or negative criticisms could do. It also points out the precise fulfillment of Jesus’ announcement in vv. 18–20. a great multitude with swords and clubs. This “multitude” was a carefully selected group whose sole purpose was arresting Jesus so He could be put to death. A cohort (600 men at full strength) of Roman soldiers (John 18:3, 12) was in this crowd because the Jewish leaders (cf. Luke 22:52) who organized the throng needed permission from Rome to carry out the death penalty and feared the crowds. The “swords” were the regular small hand weapons of the Romans, and the wood “clubs” were ordinary weapons carried by the Jewish temple police. chief priests…scribes…elders. Although 3 distinct sections of the Sanhedrin (as indicated by the Gr. definite article with each), they were acting in unity. These Jewish leaders had evidently for some time (see notes on 3:6; 11:18) hoped to accuse Jesus of rebellion against Rome. Then, His execution could be blamed on the Romans and the leaders could escape potential reprisals from those Jews who admired Jesus. The Sanhedrin likely had hurried to Pontius Pilate, the Roman governor, to ask immediate use of his soldiers; or perhaps acted on a prearranged agreement for troop use on short notice. Whatever the case, the leaders procured the assistance of the Roman military from Fort Antonia in Jerusalem.

14:44 kiss. In addition to being a special act of respect and affection, this kind of kiss was a sign of homage in Middle East culture. Out of the varieties of this kiss (on the feet, on the back of the hand, on the palm, on the hem of the garment), Judas chose the embrace and the kiss on the cheek—the one that showed the closest love and affection, normally reserved for one with whom a person had a close, intimate relationship (such as a pupil for his teacher). Judas could not have chosen a more despicable way to identify Jesus, because he perverted its usual meaning so treacherously and hypocritically.

14:45 Rabbi. “My master” (see note on 9:5). kissed Him. “Kissed” is an intensified form of the verb for “kiss” in v. 44, and it denotes a fervent, continuous expression of affection (cf. Luke 7:38, 45; 15:20; Acts 20:37). It was with intensity that Judas pretended to love Christ. The act was likely prolonged enough so the crowd had time to identify Jesus.

14:47 one of those who stood by. Simon Peter (John 18:10), one of the two disciples who brought a weapon (Luke 22:38). Mark and the other synoptic writers do not identify Peter explicitly, perhaps because they wrote earlier than John, during the time when Peter would still have been in danger of Jewish revenge. the servant of the high priest. Malchus (John 18:10). He was neither a soldier nor temple policeman, but rather was a high-ranking personal slave of Caiaphas, the High-Priest, probably sent along to observe Judas and report on the events of the evening.

14:48 as against a robber. Jesus expressed a righteous resentment toward the crowd’s actions and attitudes. “Robber” was normally a highwayman or armed bandit who would resist arrest. The setting which the crowd orchestrated was completely inconsistent with His well known ministry as a religious teacher.

14:49 temple. See note on 11:11. This was the most public place in Jerusalem. the Scriptures must be fulfilled. Entirely apart from the crowd’s sinful intentions against Jesus, God was sovereignly using them to fulfill prophecy (cf. Is. 53:7–9, 12) and accomplish His gracious purposes (see note on Matt. 26:54).

14:50 forsook Him. The disciples found no comfort in Jesus’ reference to Scripture, but instead their faith in Him collapsed as they realized He would not resist arrest and that they also might be captured.

14:51 certain young man. This perhaps was Mark himself. If the mob under Judas’ guidance had first gone to Mark’s mother’s house in search of Jesus—possibly where the last Passover was observed by Jesus and the 12—Mark could have heard the noise, suspected what was happening, and hurried to follow the multitude. a linen cloth. Either a loose-fitting linen sleeping garment or a sheet Mark had hastily wrapped around himself after being roused from bed.

14:52 fled…naked. Mark escaped capture and ran, but in so doing his covering came off or was pulled off, and he left with nothing at all on, or nothing more than undergarments.

14:53—15:15 Mark’s account of Jesus’ trials, like that of all the gospels, makes it clear that Christ was tried in two general phases: first, before the religious authorities (the Jewish Sanhedrin), and second, before the secular political authorities (Rome, represented by governor Pontius Pilate). Each of these phases had 3 parts: preliminary interrogation, formal arraignment, and formal sentencing. Mark, like the other gospel writers, did not include a comprehensive account of all the details and stages. A complete picture requires the material from all 4 gospels being combined.

14:53 high priest. Caiaphas, the leader of the Sanhedrin (see notes on Matt. 26:3, 57; cf. John 18:24). He was the official High-Priest in A.D. 18–36. all the chief priests, the elders, and the scribes. See note on v. 43. The entire Sanhedrin, the whole hierarchy, was out in force.

14:54 courtyard of the high priest. A quadrangle in the center of the High-Priest’s residence.

14:55 council. The Sanhedrin (see note on Matt. 26:59).

14:56 Because Jesus was innocent, the Jewish leaders could not convict Him except by relying on perjured testimony and perverted justice. The Jews were intent on doing whatever was necessary, even if they had to violate every biblical and rabbinical rule. many bore false witness against Him. There was no lack of people to come forward at the Sanhedrin’s invitation to consciously present false, lying testimony. did not agree. The testimonies were grossly inconsistent. The law, however, required exact agreement between two witnesses (Deut. 17:6; 19:15).

14:57, 58 false witness. The witnesses maliciously garbled and misrepresented Jesus’ statements. Quite possibly they blended His figurative statement regarding His death and resurrection in John 2:19–22 with His prediction of a literal destruction of the temple in 13:2. Their charge claimed He was disloyal to the present order of religion and worship (by replacing the current temple), and that He was blaspheming God (by saying He would so quickly rebuild the temple without hands).

14:58 I will destroy this temple made with hands. This refers to the material sanctuary in Jerusalem. Jesus boldly made this assertion in front of the temple the Jews revered, but His words were not fully understood (see notes on 14:57, 58; John 2:19, 20).

14:60 Caiaphas attempted to salvage the tense situation when the continued false charges were failing to establish a case or elicit a response from the Lord. The High-Priest could not understand how Jesus could remain silent and not offer any defense.

14:61 kept silent. The silence of innocence, integrity, and faith in God. An answer by Jesus would have given all the false testimonies and illegal proceedings an appearance of legitimacy. Christ. This term refers to Jesus’ claim to be the promised Messiah (see note on Matt. 1:1). Son of the Blessed. This refers to Jesus claim to deity. This is the only NT use of the expression, and it is an example of Jewish wording that avoided using God’s name (see note on John 8:58). Jesus’ acceptance of messiahship and deity (cf. Luke 4:18–21; John 4:25, 26; 5:17, 18; 8:58) had always brought vigorous opposition from the Jewish leaders (John 5:19–47; 8:16–19; 10:29–39). Clearly, the High-Priest was asking this question in hopes that Jesus would affirm it and open Himself to the formal charge of blasphemy.

14:62 I am. An explicit, unambiguous declaration that Jesus was and is both the Messiah and the Son of God. Son of Man. See notes on 2:10; Matt. 8:20. Jesus used this commonly acknowledged messianic title of Himself more than 80 times in the gospels, here in a reference to Ps. 110:1 and Dan. 7:13 (cf. Rev. 1:13; 14:14). right hand of the Power. Cf. 10:37; Acts 2:33; 7:55; Heb. 2:9; Rev. 12:5. Jesus’ glorified position is next to the throne of God (the “Power” is another reference to God). clouds. See note on 13:26; cf. Matt. 24:30; 26:64; Luke 21:27; Acts 1:9–11; Rev. 1:7; 14:14.

14:63 tore his clothes. A ceremonial, and in this case contrived, display of grief and indignation over the presumed dishonoring of God’s name by Jesus (cf. Gen 37:29; Lev. 10:6; Job 1:20; Acts 14:14; see note on Matt. 26:65). further need…of witnesses. A rhetorical question that expressed relief that the tense and embarrassing situation was finally over. Because Jesus had allegedly incriminated Himself in the eyes of the Sanhedrin, they would not need to summon any more lying witnesses.

14:64 blasphemy. See note on 2:7; cf. 3:29. Strictly speaking, Jesus’ words were not “blasphemy,” or defiant irreverence of God (Lev. 24:10–23), but Caiaphas regarded them as such because Jesus claimed for Himself equal power and prerogative with God.

14:65 spit on Him…beat Him. For the Jews, to “spit” in another’s face was the grossest, most hateful form of personal insult (cf. Num. 12:14; Deut. 25:9). Their brutal cruelty reached a climax and revealed the great depravity of their hearts when they “beat Him,” or hit Him with clenched fists. “Prophesy!” They jeeringly and disrespectfully ordered Jesus to use the prophetic powers He claimed to have—even in the frivolous manner of telling them who struck Him (Matt. 26:68).

14:66 below. The apartments around it were higher than the courtyard itself. one of the servant girls. Female slave, or maid, in the household of the High-Priest. She might have been the same gatekeeper (cf. John 18:15, 16) who admitted Peter, and who being curious and suspicious of him, wanted a closer look.

14:67 of Nazareth. Their reference to Jesus’ hometown communicates a feeling of contempt, in keeping with the views of the Jewish leaders and the poor reputation Nazareth generally had (cf. John 1:46).

14:68 the porch. Used only here in the NT, this term denotes “the forecourt,” or “entryway,” a covered archway of the courtyard, opening onto the street. a rooster crowed. This reference brings to mind Jesus’ prediction in v. 30 (see note there) and Matt. 26:34. Amid all the accusations being hurled at him, Peter either did not hear the rooster’s crowing, or failed to realize its significance. When the rooster crowed the second time, Jesus looked at Peter (Luke 22:61), triggering Peter’s memory and bringing conviction of his denials (cf. v. 72).

14:70 Galilean. Frequently used as a derisive label by people in Jerusalem toward their northern neighbors. It strongly suggested that natives of Galilee were deemed unsophisticated and uneducated (cf. Acts 4:13).

Mark 15

15:1 Immediately, in the morning. At daybreak, probably between 5:00 and 6:00 a.m. Having illegally decided Jesus’ guilt during the night (14:53–65; John 18:13–24), the Sanhedrin formally convened after daybreak to pronounce a sentence. chief priests. See note on Matt. 2:4. a consultation. This meeting is described in Luke 22:66–71. It amounted to little more than reiterating the charges earlier made against Jesus and affirming His guilty verdict. elders and scribes. See notes on 14:43; Matt. 2:4. the whole council. The entire Sanhedrin (see notes on 14:43, 53; Matt. 26:59). Pilate. Roman procurator (governor) of Judea from A.D. 26–36. His official residence was at Caesarea, but he was in Jerusalem for Passover.

15:2 Pilate asked. John records (John 18:30) that the Jewish leaders demanded that Pilate simply agree to the death sentence they had already pronounced on Jesus (14:64). Pilate refused, and the Jewish leaders then presented their false charges against Jesus (Luke 23:2). Having heard those charges, Pilate then questioned Him. “Are You the King of the Jews?” The only charge Pilate took seriously was that Jesus claimed to be a king, thus making Him guilty of rebellion against Rome. Pilate’s question reveals that he had already been informed of this charge (Luke 23:2). “It is as you say.” Jesus’ answer acknowledged that He was the rightful king of Israel, but implied that Pilate’s concept of what that meant differed from His (cf. John 18:34–37).

15:3 many things. Cf. Luke 23:2, 5.

15:4 “Do You answer nothing?” Pilate was amazed at Jesus’ silence, since accused prisoners predictably and vehemently denied the charges against them. Jesus may have remained silent in fulfillment of prophecy (Is. 42:1, 2; 53:7), because Pilate had already pronounced him innocent (Luke 23:4; John 18:38), or both.

15:6 at the feast. The Passover. accustomed to. Ancient secular sources indicate that Roman governors occasionally granted amnesty at the request of their subjects. Assuming that the people would ask for their king (whom they had so acknowledged earlier in the week; 11:1–10) to be freed, Pilate undoubtedly saw this annual custom as the way out of his dilemma regarding Jesus.

15:7 Barabbas. A robber (John 18:40) and murderer (Luke 23:18, 19) in some way involved as an anti-Roman insurrectionist. Whether his involvement was motivated by political conviction or personal greed is not known. It is impossible to identify the specific insurrection in question, but such uprisings were common in Jesus’ day and were precursors of the wholesale revolt of A.D. 66–70.

15:10 because of envy. Pilate realized that the Jewish authorities had not handed Jesus over to him out of loyalty to Rome. He saw through their deceit to the underlying reason—their jealousy over Jesus’ popularity with the people.

15:13 Crucify. See note on v. 15.

15:15 scourged. With a whip (known as a flagellum) consisting of a wooden handle to which metal-tipped leather thongs were attached. Being scourged with a flagellum was a fearful ordeal, ripping the flesh down to the bone, causing severe bleeding. It was a beating from which prisoners often died. crucified. See note on Matt. 27:31. Crucifixion, the common Roman method of execution for slaves and foreigners, was described by the Roman writer Cicero as “the cruelest and most hideous punishment possible.”

15:16 Praetorium. The governor’s official residence in Jerusalem, probably located in the Fortress Antonia complex. whole garrison. The Roman cohort, consisting of 600 men, was stationed in Jerusalem. All the soldiers who were not on duty at that time gathered to mock Jesus.

15:17 clothed Him with purple…crown of thorns. “Purple” was the color traditionally worn by royalty; the “crown of thorns” was in mockery of a royal crown. The callous soldiers decided to hold a mock coronation of Jesus as king of the Jews.

15:18 “Hail, King of the Jews!” The greeting was a parody of that given to Caesar.

15:19 a reed. An imitation of a royal scepter.

15:21 Condemned prisoners were required to carry the heavy crossbeam of their cross to the execution site. Exhausted from a sleepless night and severely wounded and weakened by His scourging, Jesus was unable to continue. The Roman guards conscripted, Simon, apparently at random, to carry Jesus’ crossbeam the rest of the way. Simon, from the North African city of Cyrene, was on his way into Jerusalem. The identification of him as “the father of Alexander and Rufus” (cf. Rom. 16:13) is evidence of Mark’s connection with the church at Rome (see Introduction: Background and Setting).

15:22 Golgotha…Place of a Skull. “Golgotha” is an Aram. word meaning “skull,” which Mark translated for his readers (see Introduction: Background and Setting). Although the exact site is unknown, today two locations in Jerusalem are considered as possibilities: 1) Gordon’s Calvary (named for the man who discovered it in modern times) to the N; and 2) the traditional site to the W at the Church of the Holy Sepulchre, a tradition dating to the fourth century.

15:23 wine mingled with myrrh. To temporarily deaden the pain (see note on Matt. 27:34), the Romans allowed this drink to be administered to victims of crucifixion, probably not out of compassion, but to keep them from struggling while being crucified.

15:24 crucified. See note on v. 15. None of the gospel accounts give a detailed description of the actual crucifixion process. divided His garments. This was in fulfillment of Ps. 22:18. The executioners customarily divided the victim’s clothes among themselves.

15:25 third hour. The crucifixion occurred at 9:00 a.m. based on the Jewish method of reckoning time. John notes that it was “about the sixth hour” when Pilate sentenced Jesus to be crucified (John 19:14). John apparently used the Roman method of reckoning time, which counted the hours from midnight. Thus John’s “sixth hour” would have been about 6:00 a.m.

15:26 inscription of His accusation. The crime for which a condemned man was executed was written on a wooden board, which was fastened to the cross above his head. Jesus’ inscription was written in Lat., Heb., and Gr. (John 19:20). See note on Matt. 27:37. THE KING OF THE JEWS. Since Pilate had repeatedly declared Jesus to be innocent of any crime (Luke 23:4, 14, 15, 22), he ordered this inscription written for Him. While Pilate’s intent was probably neither to mock nor to honor Jesus, he certainly intended it as an affront to the Jewish authorities, who had given him so much trouble. When the outraged Jewish leaders demanded the wording be changed, Pilate bluntly refused (see note on John 19:22). A comparison of all 4 gospel accounts reveals that the full inscription read THIS IS JESUS OF NAZARETH, THE KING OF THE JEWS. See note on Luke 23:38.

15:27 two robbers. They were probably involved with Barabbas in the rebellion (see note on v. 7), since robbery itself was not a capital offense under Roman law.

15:28 By placing Jesus’ cross between the two robbers (v. 27), Pilate may have intended to further insult the Jews, implying that their king was nothing but a common criminal. God intended it, however, as a fulfillment of prophecy (cf. Is. 53:12).

15:29 wagging their heads. A gesture of contempt and derision (cf. 2 Kin. 19:21; Pss. 22:7; 44:14; 109:25; Jer. 18:16; Lam. 2:15). You who destroy the temple and build it in three days. The passersby repeated the false charge made during Jesus’ trial before Caiaphas (14:58). The charge was a misunderstanding of Jesus’ words in John 2:19–21.

15:32 Christ. See note on 1:1. descend…from the cross. A final demand for a miracle by the unbelieving Jewish authorities (cf. 8:11). Their claim that they would then see and believe was false, since they later refused to believe the even greater miracle of Christ’s resurrection. those who were crucified with Him. The two robbers joined in the reviling of Jesus, though one later repented (Luke 23:40–43).

15:33 sixth hour. Noon, by Jewish reckoning, at the half-way point of Jesus’ 6 hours on the cross (see note on v. 25). darkness. A mark of divine judgment (cf. Is. 5:30; 13:10, 11; Joel 2:1, 2; Amos 5:20; Zeph. 1:14, 15; Matt. 8:12; 22:13; 25:30). The geographical extent of the darkness is not known, although the writings of the church fathers hint that it extended beyond Palestine. ninth hour. I.e., 3:00 p.m.

15:34 Eloi…sabachthani? The Aram. words of Ps. 22:1. Matthew, who also recorded this cry, gave the Heb. words (Matt. 27:46). why have You forsaken Me? Jesus felt keenly His abandonment by the Father, resulting from God’s wrath being poured out on Him as the substitute for sinners (see notes on 2 Cor. 5:21).

15:35 Elijah. Further mockery which in effect meant, “Let the forerunner come and save this so-called Messiah” (see note on Luke 1:17).

15:36 sour wine. Cheap wine commonly consumed by soldiers and workers. It may have been an act of mercy, or merely intended to prolong His suffering. a reed. A hyssop branch (John 19:29).

15:37 cried out with a loud voice. Demonstrating amazing strength in light of the intense suffering He had endured, His shout reveals that His life did not slowly ebb away, but that He voluntarily gave it up (John 10:17, 18). For the words of Christ’s cry, see Luke 23:46.

15:38 the veil of the temple was torn in two. The massive curtain separating the Holy of Holies from the rest of the sanctuary (Ex. 26:31–33; 40:20, 21; Lev. 16:2; Heb. 9:3). This rending signified that the way into God’s presence was open by the death of His Son.

15:39 centurion. The Roman officer in charge of the crucifixion. Centurions, considered the backbone of the Roman army, commanded 100 soldiers. saw that He cried out like this. The centurion had seen many crucified victims die, but none like Jesus. The strength He possessed at His death, as evidenced by His loud cry (v. 37), was unheard of for a victim of crucifixion. That, coupled with the earthquake that coincided with Christ’s death (Matt. 27:51–54) convinced the centurion that Jesus “truly…was the Son of God.” According to tradition, this man actually became a believer (see note on Matt. 27:54).

15:40 Some of these women had earlier been at the foot of the cross (John 19:25–27). By then, unable to watch Jesus’ suffering at such close range, they were “looking on from afar.” Their sympathetic loyalty was in sharp contrast to the disciples who, except for John, were nowhere to be found. Mary Magdalene. She was from the village of Magdala, on the W shore of the Sea of Galilee, hence her name. Luke notes that Jesus had cast 7 demons out of her (Luke 8:2). She is usually named first when the women who followed Jesus are listed, which may suggest that she was their leader. Mary the mother of James the Less and of Joses. She is distinguished from the other Marys by the name of her sons. “James the Less” (called “James the son of Alphaeus” in Matt. 10:3) was one of the 12. Salome. The wife of Zebedee (Matt. 27:56), and the mother of James and John (see note on 10:35).

15:41 many other women. They had been with Jesus since the days of His Galilean ministry, traveling with Him and the disciples, caring for their needs (cf. Luke 8:2, 3).

15:42 Preparation Day. Friday, the day before the Sabbath (Saturday).

15:43 Joseph of Arimathea. “Arimathea,” known in the OT as Ramah, or Ramathaim-zophim (the birthplace of Samuel, 1 Sam. 1:1, 19; 2:11), was located about 15–20 mi. NW of Jerusalem. Joseph was a prominent member of the “council” (or the Sanhedrin, see note on 14:43), who had opposed Jesus’ condemnation (Luke 23:51). kingdom of God. See note on 1:15. coming and taking courage. Pilate would not likely have been pleased to see a member of the Sanhedrin, after that group had forced him to crucify an innocent man. Further, Joseph’s public identification with Jesus would enrage the other members of the Sanhedrin. asked for the body of Jesus. Though prisoners sentenced to death forfeited the right to burial under Roman law, their bodies were usually granted to relatives who asked for them, but Jesus’ mother was emotionally exhausted from the ordeal. There is no evidence that His brothers and sisters were in Jerusalem, and His closest friends, the disciples, had fled (except for John, who had Mary to take care of; John 19:26, 27). In the absence of those closest to Jesus, Joseph courageously asked Pilate for Jesus’ body.

15:44 Pilate marveled. Victims of crucifixion often lingered for days, hence Pilate’s surprise that Jesus was dead after only 6 hours. Before granting Jesus’ body to Joseph, Pilate checked with the “centurion” in charge of the crucifixion (see note on v. 39) to verify that Jesus was really dead.

15:45 he granted the body to Joseph. Having received confirmation from the centurion that Jesus was dead, Pilate granted Jesus’ body to Joseph. By that act, the Romans officially pronounced Jesus dead.

15:46 wrapped Him in the linen. The Jews did not embalm corpses, but wrapped them in perfumed burial cloths (see note on 16:1). Nicodemus, another prominent member of the Sanhedrin (cf. John 7:50), assisted Joseph in caring for the body of Jesus (John 19:39, 40). These men, who had kept their allegiance to Jesus secret during His lifetime, then came forward publicly to bury Him, while the disciples, who had openly followed Jesus, hid (John 20:19). tomb…hewn out of the rock. This “tomb” was located near Golgotha (John 19:42). Matthew adds that it was Joseph’s own (Matt. 27:60), while Luke and John note that no one as yet had been buried in it (Luke 23:53; John 19:41).

Mark 16

16:1 Sabbath was past. The Sabbath officially ended at sundown on Saturday, after which the women were able to purchase spices. Mary Magdalene, Mary the mother of James, and Salome. See note on Matt. 27:56. Luke mentions that Joanna and other women were also there (Luke 24:10; cf. 15:41). spices. The women bought more spices in addition to those prepared earlier (cf. Luke 23:56; John 19:39, 40). anoint. Unlike the Egyptians, the Jewish people did not embalm their dead. Anointing was an act of love, to offset the stench of a decaying body. That the women came to anoint Jesus’ body on the third day after His burial showed that they, like the disciples, were not expecting Him to rise from the dead (cf. 8:31; 9:31; 10:34).

16:2 when the sun had risen. John 20:1 says that Mary Magdalene arrived at the tomb while it was still dark. She may have gone on ahead of the other women, or the whole party may have set out together while it was still dark and arrived at the tomb after sunrise.

16:3 Who will roll away the stone. Only Mark records this discussion on the way to the tomb. The women realized they had no men with them to move the heavy stone (v. 4) away from the entrance to the tomb. Since they had last visited the tomb on Friday evening, they did not know it had been sealed and a guard posted, which took place on Saturday (Matt. 27:62–66).

16:4 the stone had been rolled away. This was not to let Jesus out, but to let the witnesses in. The earthquake when the angel rolled away the stone (Matt. 28:2) may have affected only the area around the tomb, since the women apparently did not feel it.

16:5 entering the tomb. The outer chamber, separated from the burial chamber by a small doorway. young man clothed in a long white robe. The angel, having rolled away the stone (Matt. 28:2), had then entered the burial chamber. Luke records that there were two angels in the tomb; Matthew and Mark focus on the one who spoke (for similar instances, see note on 10:46).

16:6 Jesus of Nazareth, who was crucified. Better, “the Nazarene” (see note on Matt. 2:23). The inspired account leaves no doubt about who had been in the tomb. The idea of some unbelievers that the women went to the wrong tomb is ludicrous. He is risen! Christ’s resurrection is one of the central truths of the Christian faith (1 Cor. 15:4) and the only plausible explanation for the empty tomb. Even the Jewish leaders did not deny the reality of the empty tomb, but concocted the story that the disciples had stolen Jesus’ body (Matt. 28:11–15). The idea that the fearful (John 20:19), doubting (vv. 11, 13; Luke 24:10, 11) disciples somehow overpowered the Roman guard detachment and stole Jesus’ body is absurd. That they did it while the guards were asleep is even more preposterous. Surely, in moving the heavy stone from the mouth of the tomb, the disciples would have awakened at least one of the soldiers. And in any case, how could the guards have known what happened while they were asleep? Many other theories have been sinfully invented over the centuries to explain away the empty tomb, all of them equally futile.

16:7 and Peter. Peter was not singled out as the leader of the disciples, but to be reassured that, despite his denials of Christ, he was still one of them. He is going before you into Galilee…as He said. See note on 14:28. The disciples’ lack of faith made them slow to act on these words; they did not leave for Galilee (Matt. 28:7, 16) until after Jesus repeatedly appeared to them in Jerusalem (cf. Luke 24:13–32; John 20:19–31).

16:8 afraid. They were overwhelmed by the frightening appearance of the angel and the awesome mystery of the Resurrection.

16:9–20 The external evidence strongly suggests these verses were not originally part of Mark’s gospel. While the majority of Gr. manuscripts contain these verses, the earliest and most reliable do not. A shorter ending also existed, but it is not included in the text. Further, some that include the passage note that it was missing from older Gr. manuscripts, while others have scribal marks indicating the passage was considered spurious. The fourth-century church fathers Eusebius and Jerome noted that almost all Gr. manuscripts available to them lacked vv. 9–20. The internal evidence from this passage also weighs heavily against Mark’s authorship. The transition between vv. 8 and 9 is abrupt and awkward. The Gr. particle translated “now” that begins v. 9 implies continuity with the preceding narrative. What follows, however, does not continue the story of the women referred to in v. 8, but describes Christ’s appearance to Mary Magdalene (cf. John 20:11–18). The masculine participle in v. 9 expects “he” as its antecedent, yet the subject of v. 8 is the women. Although she had just been mentioned 3 times (v. 1; 15:40, 47), v. 9 introduces Mary Magdalene as if for the first time. Further, if Mark wrote v. 9, it is strange that he would only now note that Jesus had cast 7 demons out of her. The angel spoke of Jesus’ appearing to His followers in Galilee, yet the appearances described in vv. 9–20 are all in the Jerusalem area. Finally, the presence in these verses of a significant number of Gr. words used nowhere else in Mark argues that Mark did not write them. Verses 9–20 represent an early (they were known to the second-century fathers Irenaeus, Tatian, and, possibly, Justin Martyr) attempt to complete Mark’s gospel. While for the most part summarizing truths taught elsewhere in Scripture, vv. 9–20 should always be compared with the rest of Scripture, and no doctrines should be formulated based solely on them. Since, in spite of all these considerations of the likely unreliability of this section, it is possible to be wrong on the issue, and thus, it is good to consider the meaning of this passage and leave it in the text, just as with John 7:53—8:11.

16:9 He rose early on the first day of the week. That is, early Sunday morning. Mary Magdalene. See note on 15:40.

16:12, 13 This incident is related in Luke 24:13–32.

16:14 the eleven. The 12 minus Judas, who had committed suicide (Matt. 27:3–10). unbelief and hardness of heart. In not believing the witnesses of the resurrection (vv. 12, 13; cf. Luke 24:10, 11).

16:15, 16 Similar to Matthew’s account of the Great Commission, with the added contrast of those who have been baptized (believers) with those who refuse to believe and are condemned. Even if v. 16 is a genuine part of Mark’s gospel, it does not teach that baptism saves, since the lost are condemned for unbelief, not for not being baptized (see note on Acts 2:38).

16:17, 18 These signs were promised to the apostolic community (Matt. 10:1; 2 Cor. 12:12), not all believers in all ages (cf. 1 Cor. 12:29, 30). All (with the exception of drinking poison) were experienced by some in the apostolic church and reported in Scripture (e.g., Acts 28:5), but not afterward (cf. v. 20).

16:19 right hand of God. The place of honor Jesus assumed after His ascension (see note on Acts 2:33).

16:20 confirming the word through…signs. See notes on Acts 2:22; 2 Cor. 12:12; Heb. 2:4.

Mark 1

1:1 a Matt. 1:1; 3:1; Luke 3:22

1:1 b Ps. 2:7; Matt. 14:33; Luke 1:35

1:2 c Mal. 3:1; Matt. 11:10; Luke 7:27

1:2 1 NU Isaiah the prophet

1:3 d Is. 40:3; Matt. 3:3; Luke 3:4; John 1:23

1:4 e Mal. 4:6; Matt. 3:1; Luke 3:3

1:4 2 Or because of forgiveness

1:5 f Matt. 3:5

1:6 g Matt. 3:4

1:7 h Matt. 3:11; John 1:27; Acts 13:25

1:8 i Acts 1:5; 11:16

1:8 j Is. 44:3; John 20:22; (Acts 2:4; 10:45, 46; 1 Cor. 12:13)

1:9 k Matt. 3:13–17; Luke 3:21, 22

1:10 l Ezek. 1:1; Matt. 3:16; John 1:32

1:10 m Is. 11:2; 61:1; Acts 10:38

1:10 3 NU out of

1:10 4 torn open

1:11 n (Ps. 2:7); Is. 42:1; Matt. 3:17; 12:18; Mark 9:7; Luke 3:22

1:12 o Matt. 4:1–11; Luke 4:1–13

1:12 5 sent Him out

1:13 p Matt. 4:10, 11

1:14 q Matt. 4:12

1:14 r Matt. 4:23

1:14 6 NU omits of the kingdom

1:15 s Dan. 9:25; (Gal. 4:4; Eph. 1:10; 1 Tim. 2:6); Titus 1:3

1:15 t Matt. 3:2; 4:17; (Acts 20:21)

1:15 7 has drawn near

1:16 u Matt. 4:18–22; Luke 5:2–11; John 1:40–42

1:17 v Matt. 13:47, 48

1:18 w Matt. 19:27; (Luke 14:26)

1:21 x Matt. 4:13; Luke 4:31–37

1:21 y Ps. 22:22; Matt. 4:23; Luke 4:16; 13:10

1:22 z Matt. 7:28, 29; 13:54

1:23 a (Matt. 12:43); Mark 5:2; 7:25; Luke 4:33

1:24 b Matt. 8:28, 29; Mark 5:7, 8; Luke 8:28

1:24 c Mark 3:11; Luke 4:41; James 2:19

1:24 d Ps. 16:10

1:25 e (Luke 4:39)

1:25 8 Lit. Be muzzled

1:26 f Mark 9:20

1:27 9 NU What is this? A new doctrine with authority! He

1:27 10 teaching

1:28 g Matt. 4:24; 9:31

1:29 h Matt. 8:14, 15; Luke 4:38, 39

1:32 i Matt. 8:16, 17; Luke 4:40, 41

1:34 j Matt. 9:33; Luke 13:32

1:34 k Mark 3:12; Luke 4:41; Acts 16:17, 18

1:35 l Luke 4:42, 43

1:35 m Matt. 26:39, 44; Mark 6:46; Luke 5:16; 6:12; 9:28, 29; Heb. 5:7

1:35 11 deserted

1:37 n Matt. 4:25; John 3:26; 12:19

1:37 o (Heb. 11:6)

1:38 p Luke 4:43

1:38 q (Is. 61:1, 2; Mark 10:45; John 16:28; 17:4, 8)

1:39 r Ps. 22:22; Matt. 4:23; 9:35; Mark 1:21; 3:1; Luke 4:44

1:39 s Mark 5:8, 13; 7:29, 30

1:40 t Matt. 8:2–4; Luke 5:12–14

1:41 u Luke 7:13

1:42 v Matt. 15:28; Mark 5:29

1:44 w Lev. 14:1–32

1:45 x Matt. 28:15; Luke 5:15

1:45 y Mark 2:2, 13; 3:7; Luke 5:17; John 6:2

Mark 2

2:1 a Matt. 9:1

2:2 1 NU omits Immediately

2:3 b Matt. 4:24; 8:6; Acts 8:7; 9:33

2:7 c Job 14:4; Is. 43:25; Dan. 9:9

2:9 d Matt. 9:5

2:10 2 authority

2:12 e Matt. 15:31; (Phil. 2:11)

2:13 f Matt. 9:9

2:14 g Matt. 9:9–13; Luke 5:27–32

2:14 h Matt. 4:19; 8:22; 19:21; John 1:43; 12:26; 21:22

2:14 i Luke 18:28

2:15 j Matt. 9:10

2:16 3 NU of the

2:17 k Matt. 9:12, 13; 18:11; Luke 5:31, 32; 19:10

2:17 4 NU omits to repentance

2:18 l Matt. 9:14–17; Luke 5:33–38

2:19 5 Lit. sons of the bridechamber

2:20 m Acts 1:9; 13:2, 3; 14:23

2:23 n Matt. 12:1–8; Luke 6:1–5

2:23 o Deut. 23:25

2:24 p Ex. 20:10; 31:15

2:25 q 1 Sam. 21:1–6

2:26 r Ex. 29:32, 33; Lev. 24:5–9

2:27 s Gen. 2:3; Ex. 23:12; Deut. 5:14; Neh. 9:14; Ezek. 20:12

2:28 t Matt. 12:8

Mark 3

3:1 a Matt. 12:9–14; Luke 6:6–11

3:2 b (Ps. 37:32); Luke 14:1; 20:20

3:2 c Luke 13:14

3:2 1 bring charges against

3:3 2 Lit. Arise into the midst

3:5 d Zech. 7:12

3:5 3 NU omits as whole as the other

3:6 e Ps. 2:2; Mark 12:13

3:6 f Matt. 22:16

3:7 g Matt. 4:25; Luke 6:17

3:8 h Mark 5:19

3:10 i Mark 5:29, 34; Luke 7:21

3:10 j Matt. 9:21; 14:36; Mark 6:56; 8:22

3:11 k Mark 1:23, 24; Luke 4:41

3:11 l Matt. 8:29; 14:33; Mark 1:1; 5:7; Luke 8:28

3:12 m Matt. 12:16; Mark 1:25, 34

3:13 n Matt. 10:1; Mark 6:7; Luke 9:1

3:14 4 NU adds whom He also named apostles

3:15 5 authority

3:15 6 NU omits to heal sicknesses and

3:16 o Matt. 16:18; John 1:42

3:16 7 NU and He appointed the twelve: Simon …

3:20 p Mark 6:31

3:21 q Ps. 69:8; Matt. 13:55; Mark 6:3; John 2:12

3:21 r John 7:5; 10:20; Acts 26:24; (2 Cor. 5:13)

3:22 s Matt. 9:34; 10:25; Luke 11:15; John 7:20; 8:48, 52; 10:20

3:22 t (John 12:31; 14:30; 16:11; Eph. 2:2)

3:23 u Matt. 12:25–29; Luke 11:17–22

3:27 v (Is. 49:24, 25); Matt. 12:29

3:28 w Matt. 12:31, 32; Luke 12:10; (1 John 5:16)

3:30 x Matt. 9:34; John 7:20; 8:48, 52; 10:20

3:31 y Matt. 12:46–50; Luke 8:19–21

3:32 8 NU, M add and Your sisters

3:35 z Eph. 6:6; Heb. 10:36; 1 Pet. 4:2; (1 John 2:17)

Mark 4

4:1 a Matt. 13:1–15; Luke 8:4–10

4:2 b Mark 12:38

4:4 1 NU, M omit of the air

4:7 2 Lit. fruit

4:9 3 NU, M omit to them

4:10 c Matt. 13:10; Luke 8:9

4:11 d (Matt. 11:25; 1 Cor. 2:10–16; 2 Cor. 4:6)

4:11 e (1 Cor. 5:12, 13; Col. 4:5; 1 Thess. 4:12; 1 Tim. 3:7)

4:11 4 secret or hidden truths

4:12 f Is. 6:9, 10; 43:8; Jer. 5:21; Ezek. 12:2; Matt. 13:14; Luke 8:10; John 12:40; Rom. 11:8

4:14 g Matt. 13:18–23; Luke 8:11–15

4:19 h Luke 21:34

4:19 i Prov. 23:5; Eccl. 5:13; Luke 18:24; 1 Tim. 6:9, 10, 17

4:20 j (John 15:2, 5; Rom. 7:4)

4:20 5 receive

4:21 k Matt. 5:15; Luke 8:16; 11:33

4:22 l Eccl. 12:14; Matt. 10:26, 27; Luke 12:3; (1 Cor. 4:5)

4:23 m Matt. 11:15; 13:9, 43; Mark 4:9; Luke 8:8; 14:35; Rev. 3:6, 13, 22; 13:9

4:24 n Matt. 7:2; Luke 6:38; 2 Cor. 9:6

4:25 o Matt. 13:12; 25:29; Luke 8:18; 19:26

4:26 p (Matt. 13:24–30, 36–43); Luke 8:1

4:26 6 sow

4:27 q (2 Cor. 3:18; 2 Pet. 3:18)

4:28 r (John 12:24)

4:29 s (Mark 13:30, 39); Rev. 14:15

4:30 t Matt. 13:31, 32; Luke 13:18, 19; (Acts 2:41; 4:4; 5:14; 19:20)

4:33 u Matt. 13:34, 35; (John 16:12)

4:34 v Luke 24:27, 45

4:35 w Matt. 8:18, 23–27; Luke 8:22, 25

4:38 x (Matt. 23:8–10)

4:38 y Ps. 44:23

4:39 z Mark 9:25; Luke 4:39

4:39 a Ps. 65:7; 89:9; 93:4; 104:6, 7; Matt. 8:26; Luke 8:24

4:39 7 Lit. Be quiet

4:40 b Matt. 14:31, 32; Luke 8:25

4:40 8 NU Have you still no faith?

Mark 5

5:1 a Matt. 8:28–34; Luke 8:26–37

5:1 1 NU Gerasenes

5:2 b Mark 1:23; 7:25; (Rev. 16:13, 14)

5:3 2 NU adds anymore

5:7 c Matt. 26:63; Mark 1:24; Acts 19:13

5:7 3 adjure

5:8 d Mark 1:25; 9:25; (Acts 16:18)

5:11 e Lev. 11:7, 8; Deut. 14:8; Luke 15:15, 16

5:13 4 NU He gave

5:15 f Matt. 4:24; 8:16; Mark 1:32

5:15 g Luke 10:39

5:15 h (Is. 61:10)

5:17 i Matt. 8:34; Acts 16:39

5:18 j Luke 8:38, 39

5:20 k Ex. 15:2; Ps. 66:16

5:20 l Matt. 9:8, 33; John 5:20; 7:21; Acts 3:12; 4:13

5:20 5 Lit. Ten Cities

5:21 m Matt. 9:1; Luke 8:40

5:22 n Matt. 9:18–26; Luke 8:41–56; Acts 13:15

5:23 o Matt. 8:15; Mark 6:5; 7:32; 8:23, 25; 16:18; Luke 4:40; Acts 9:17; 28:8

5:25 p Lev. 15:19, 25; Matt. 9:20

5:27 q Matt. 14:35, 36; Mark 3:10; 6:56

5:29 6 suffering

5:30 r Luke 6:19; 8:46

5:33 s (Ps. 89:7)

5:34 t Matt. 9:22; Mark 10:52; Acts 14:9

5:34 u 1 Sam. 1:17; 20:42; 2 Kin. 5:19; Luke 7:50; 8:48; Acts 16:36; (James 2:16)

5:35 v Luke 8:49

5:36 w (Mark 9:23; John 11:40)

5:38 x Mark 16:10; Acts 9:39

5:38 7 an uproar

5:39 y John 11:4, 11

5:40 z Acts 9:40

5:42 a Mark 1:27; 7:37

5:43 b (Matt. 8:4; 12:16–19; 17:9); Mark 3:12

Mark 6

6:1 a Matt. 13:54; Luke 4:16

6:2 b Matt. 7:28; Luke 4:32; Acts 4:13

6:2 c John 6:42

6:3 d Matt. 12:46; Gal. 1:19

6:3 e (Matt. 11:6)

6:4 f Matt. 13:57; Luke 4:24; John 4:44

6:5 g Gen. 19:22; 32:25; Matt. 13:58; (Mark 9:23)

6:6 h Is. 59:16; Matt. 17:17, 20; (Heb. 3:18, 19; 4:2)

6:6 i Matt. 9:35; Luke 13:22; Acts 10:38; Eph. 2:17

6:7 j Matt. 10:1; 28:19, 20; Mark 3:13, 14; Luke 9:1

6:7 k (Eccl. 4:9, 10)

6:9 l (Eph. 6:15)

6:10 m Matt. 10:11; Luke 9:4; 10:7, 8

6:11 n Matt. 10:14; Luke 10:10

6:11 o Acts 13:51; 18:6

6:11 1 NU whatever place

6:11 2 NU omits the rest of v. 11.

6:13 p (James 5:14)

6:14 q Matt. 14:1–12; Mark 6:14–16; Luke 9:7–9

6:14 r Luke 19:37

6:15 s Matt. 16:14; Mark 8:28; Luke 9:19

6:15 t Matt. 21:11

6:15 3 NU, M a prophet, like one

6:16 u Matt. 14:2; Luke 3:19

6:18 v Lev. 18:16; 20:21

6:19 4 held a grudge

6:20 w Matt. 14:5; 21:26

6:20 5 NU was very perplexed, yet

6:21 x Matt. 14:6

6:21 y Gen. 40:20

6:23 z Esth. 5:3, 6, 7:2

6:26 a Matt. 14:9

6:29 b 1 Kin. 13:29, 30; Matt. 27:58–61; Acts 8:2

6:30 c Luke 9:10

6:31 d Matt. 14:13

6:31 e Mark 3:20

6:32 f Matt. 14:13–21; Luke 9:10–17; John 6:5–13

6:33 g (Col. 1:6)

6:33 6 NU, M they

6:34 h Matt. 9:36; 14:14; (Heb. 5:2)

6:34 i Num. 27:17; 1 Kin. 22:17; 2 Chr. 18:16; Zech. 10:2

6:34 j (Is. 48:17; 61:1–3); Luke 9:11

6:35 k Matt. 14:15; Luke 9:12

6:36 7 NU something to eat and omits the rest of v. 36.

6:37 l Num. 11:13, 22; 2 Kin. 4:43

6:38 m Matt. 14:17; Luke 9:13; John 6:9

6:39 n Matt. 15:35; Mark 8:6

6:41 o John 11:41, 42

6:41 p 1 Sam. 9:13; Matt. 15:36; 26:26; Mark 8:7; Luke 24:30

6:44 8 NU, M omit about

6:45 q Matt. 14:22–32; John 6:15–21

6:45 9 invited, strongly urged

6:46 r Mark 1:35; Luke 5:16

6:48 s Luke 24:28

6:49 t Matt. 14:26; Luke 24:37

6:50 u Matt. 9:2; John 16:33

6:50 v Is. 41:10

6:50 10 Take courage

6:51 w Ps. 107:29

6:51 x Mark 1:27; 2:12; 5:42; 7:37

6:52 y Matt. 16:9–11; Mark 8:17, 18

6:52 z Is. 63:17; Mark 3:5; 16:14

6:53 a Matt. 14:34–36; John 6:24, 25

6:54 11 Lit. they

6:56 b Matt. 9:20; Mark 5:27, 28; (Acts 19:12)

6:56 c Num. 15:38, 39

Mark 7

7:1 a Matt. 15:1–20

7:2 b Matt. 15:20

7:2 1 NU omits when

7:2 2 NU omits they found fault

7:3 c Mark 7:5, 8, 9, 13; Gal. 1:14; 1 Pet. 1:18

7:3 3 Lit. with the fist

7:5 d Matt. 15:2

7:6 e Matt. 23:13–29

7:6 f Is. 29:13

7:8 4 NU omits the rest of v. 8.

7:9 g Prov. 1:25; Is. 24:5; Jer. 7:23, 24

7:9 5 set aside

7:10 h Ex. 20:12; Deut. 5:16; Matt. 15:4

7:10 i Ex. 21:17; Lev. 20:9; Prov. 20:20

7:11 j Matt. 15:5; 23:18

7:14 k Matt. 15:10

7:14 l Matt. 16:9, 11, 12

7:15 m Is. 59:3; (Heb. 12:15)

7:16 n Matt. 11:15

7:16 6 NU omits v. 16.

7:17 o Matt. 15:15

7:18 p (Is. 28:9–11; 1 Cor. 3:2; Heb. 5:11–14)

7:19 7 NU sets off the final phrase as Mark’s comment that Jesus has declared all foods clean.

7:20 q Ps. 39:1; (Matt. 12:34–37; James 3:6)

7:21 r Gen. 6:5; 8:21; Prov. 6:18; Jer. 17:9; Matt. 15:19

7:21 s (Gal. 5:19–21)

7:21 t 2 Pet. 2:14

7:21 u 1 Thess. 4:3

7:22 v Luke 12:15

7:22 w Rom. 1:28, 29

7:22 x 1 Pet. 4:3

7:22 y Rev. 2:9

7:22 z 1 John 2:16

7:24 a Matt. 15:21

7:24 b Mark 2:1, 2

7:24 8 NU omits and Sidon

7:25 c Mark 5:22; John 11:32; Rev. 1:17

7:26 9 Gentile

7:26 10 A Syrian of Phoenicia

7:26 11 begging

7:31 d Matt. 15:29; Mark 15:37; Luke 23:46; 24:46; Acts 10:40; 1 Cor. 15:4

7:32 e Matt. 9:32; Luke 11:14

7:33 f Mark 8:23; John 9:6

7:34 g Mark 6:41; John 11:41; 17:1

7:34 h John 11:33, 38

7:35 i Is. 35:5, 6

7:35 12 Lit. bond

7:36 j Mark 5:43

7:37 k Mark 6:51; 10:26

7:37 l Matt. 12:22

Mark 8

8:1 a Matt. 15:32–39; Mark 6:34–44; Luke 9:12

8:2 b Matt. 9:36; 14:14; Mark 1:41; 6:34

8:5 c Matt. 15:34; Mark 6:38; John 6:9

8:7 d Matt. 14:19; Mark 6:41

8:10 e Matt. 15:39

8:11 f Matt. 12:38; 16:1; Luke 11:16; John 2:18; 6:30; 1 Cor. 1:22

8:12 g Mark 7:34

8:12 h Matt. 12:39

8:14 i Matt. 16:5

8:14 1 NU, M they

8:15 j Matt. 16:6; Luke 12:1

8:15 2 yeast

8:17 k Mark 6:52; 16:14

8:17 3 NU omits still

8:19 l Matt. 14:20; Mark 6:43; Luke 9:17; John 6:13

8:20 m Matt. 15:37

8:21 n (Mark 6:52)

8:22 o Matt. 9:27; John 9:1

8:22 p Luke 18:15

8:23 q Mark 7:33

8:26 r Matt. 8:4; Mark 5:43; 7:36

8:26 4 NU “Do not even go into the town.”

8:27 s Matt. 16:13–16; Luke 9:18–20

8:28 t Matt. 14:2

8:28 u Mark 6:14, 15; Luke 9:7, 8

8:29 v John 1:41; 4:42; 6:69; 11:27; Acts 2:36; 8:37; 9:20

8:30 w Matt. 8:4; 16:20; Luke 9:21

8:31 x (Is. 53:3–11); Matt. 16:21; 20:19; Luke 18:31–33; 1 Pet. 1:11

8:31 y Mark 10:33

8:31 z Mark 9:31; 10:34

8:33 a Mark 16:14; (Rev. 3:19)

8:33 5 setting your mind on

8:34 b (Matt. 10:38); Luke 14:27

8:35 c Matt. 10:39; Luke 17:33; John 12:25

8:38 d Matt. 10:33; Luke 9:26; 12:9

8:38 e Rom. 1:16; 2 Tim. 1:8, 9; 2:12

Mark 9

9:1 a Matt. 16:28; Mark 13:26; Luke 9:27; Acts 7:55, 56; Rev. 20:4

9:1 b (Matt. 24:30)

9:1 1 having come

9:2 c Matt. 17:1–8; Luke 9:28–36

9:3 d Dan. 7:9; Matt. 28:3

9:7 e Ex. 40:34; 1 Kin. 8:10; Acts 1:9; Rev. 1:7

9:7 f Ps. 2:7; (Is. 42:1); Matt. 3:17; Mark 1:11; Luke 1:35; 3:22; 2 Pet. 1:17

9:7 g Acts 3:22

9:9 h Matt. 17:9–13; Mark 16:6; Luke 24:6, 7, 46

9:10 i John 2:19–22

9:11 j Mal. 4:5; Matt. 17:10

9:12 k Ps. 22:6; Is. 53:3; Dan. 9:26

9:12 l Luke 23:11; Phil. 2:7

9:13 m Mal. 4:5; Matt. 11:14; 17:12; Luke 1:17

9:14 n Matt. 17:14–19; Luke 9:37–42

9:17 o Matt. 17:14; Luke 9:38

9:19 p John 4:48

9:19 2 unbelieving

9:19 3 put up with

9:20 q Mark 1:26; Luke 9:42

9:23 r Matt. 17:20; Mark 11:23; Luke 17:6; John 11:40

9:23 4 NU “ ‘If You can!’ All things

9:24 s Luke 17:5

9:25 t Mark 1:25

9:28 u Matt. 17:19

9:29 v (James 5:16)

9:29 5 NU omits and fasting

9:31 w Matt. 17:22; Luke 9:44

9:31 x Matt. 16:21; 27:50; Luke 18:33; 23:46; Acts 2:23

9:31 y Matt. 20:19; Luke 24:46; Acts 10:40; 1 Cor. 15:4

9:32 z Luke 2:50; 18:34; John 12:16

9:33 a Matt. 18:1–5; Mark 14:53, 64; Luke 9:46–48; 22:24; John 18:12; 19:7

9:33 6 discussed

9:34 b (Prov. 13:10); Mark 15:20, 31

9:34 c Matt. 18:4; (Mark 9:50); 14:65; 15:15, 37; Luke 22:24; 23:46; 24:46

9:35 d Matt. 20:26, 27; 23:11; Mark 10:43, 44; Luke 22:26, 27

9:36 e Mark 10:13–16

9:37 f Matt. 10:40; Luke 10:16; John 13:20

9:38 g Num. 11:27–29; Luke 9:49

9:39 h 1 Cor. 12:3

9:40 i (Matt. 12:30); Luke 11:23

9:40 7 M you

9:40 8 M your

9:41 j Matt. 10:42

9:42 k Matt. 18:6; Luke 17:1, 2; (1 Cor. 8:12)

9:42 9 To fall into sin

9:43 l (Deut. 13:6); Matt. 5:29, 30; 18:8, 9

9:43 10 crippled

9:43 11 Gr. Gehenna

9:44 m Is. 66:24

9:44 12 NU omits v. 44.

9:45 13 Gr. Gehenna

9:45 14 NU omits the rest of v. 45 and all of v. 46.

9:46 n Is. 66:24

9:47 15 Gr. Gehenna

9:48 o Is. 66:24

9:48 p Jer. 7:20; (Rev. 21:8)

9:49 q (Matt. 3:11)

9:49 r Lev. 2:13; Ezek. 43:24

9:49 16 NU omits the rest of v. 49.

9:50 s Matt. 5:13; Luke 14:34

9:50 t (Eph. 4:29); Col. 4:6

9:50 u Rom. 12:18; 14:19; 2 Cor. 13:11; 1 Thess. 5:13; Heb. 12:14

Mark 10

10:1 a Matt. 19:1–9; John 10:40; 11:7

10:2 b Matt. 19:3

10:4 c Deut. 24:1–4; Matt. 5:31; 19:7

10:5 1 command

10:6 d Gen. 1:27; 5:2

10:7 e Gen. 2:24; (1 Cor. 6:16); Eph. 5:31

10:11 f Ex. 20:14; (Matt. 5:32; 19:9); Luke 16:18; (Rom. 7:3); 1 Cor. 7:10, 11

10:13 g Matt. 19:13–15; Luke 18:15–17

10:14 h (1 Cor. 14:20; 1 Pet. 2:2)

10:15 i Matt. 18:3, 4; 19:14; Luke 18:17

10:15 j Luke 13:28

10:17 k Matt. 19:16–30; Luke 18:18–30

10:17 l John 6:28; Acts 2:37

10:18 m 1 Sam. 2:2

10:19 n Ex. 20:12–16; Deut. 5:16–20; (Rom. 13:9; James 2:10, 11)

10:20 o Phil. 3:6

10:21 p (Luke 12:33; 16:9)

10:21 q Matt. 6:19, 20; 19:21

10:21 r (Mark 8:34)

10:23 s Matt. 19:23; (Mark 4:19); Luke 18:24

10:24 t Job 31:24; Ps. 52:7; 62:10; (Prov. 11:28; 1 Tim. 6:17)

10:24 2 NU omits for those who trust in riches

10:25 u (Matt. 13:22; 19:24)

10:27 v Job 42:2; Jer. 32:17; Matt. 19:26; Luke 1:37

10:28 w Matt. 19:27; Luke 18:28

10:29 3 NU omits or wife

10:29 4 Lit. fields

10:30 x 2 Chr. 25:9; Luke 18:29, 30

10:30 y 1 Thess. 3:3; 2 Tim. 3:12; (1 Pet. 4:12, 13)

10:31 z Matt. 19:30; 20:16; Luke 13:30

10:32 a Matt. 20:17–19; Luke 18:31–33

10:32 b Mark 8:31; 9:31; Luke 9:22; 18:31

10:34 5 flog Him with a Roman scourge

10:35 c (James 4:3)

10:38 d Matt. 26:39, 42; Mark 14:36; Luke 22:42; John 18:11

10:38 e Luke 12:50

10:39 f Matt. 10:17, 18, 21, 22; 24:9; John 16:33; Acts 12:2; Rev. 1:9

10:40 g (Matt. 25:34; John 17:2, 6, 24; Rom. 8:30; Heb. 11:16)

10:41 h Matt. 20:24

10:42 i Luke 22:25

10:43 j Matt. 20:26, 28; Mark 9:35; Luke 9:48

10:45 k Luke 22:27; John 13:14; (Phil. 2:7, 8)

10:45 l Matt. 20:28; (2 Cor. 5:21; 1 Tim. 2:5, 6; Titus 2:14)

10:46 m Matt. 20:29–34; Luke 18:35–43

10:47 n Jer. 23:5; Matt. 22:42; Rom. 1:3, 4; Rev. 22:16

10:47 o Matt. 15:22; Luke 17:13

10:51 6 Lit. My Great One

10:52 p Matt. 9:22; Mark 5:34

10:52 7 Lit. saved you

Mark 11

11:1 a Matt. 21:1–9; Luke 19:29; John 2:13

11:1 1 M Bethsphage

11:4 2 NU, M a

11:8 b Matt. 21:8

11:9 c Ps. 118:25, 26; Matt. 21:9

11:10 d Ps. 148:1

11:10 3 NU omits in the name of the Lord

11:11 e Matt. 21:12

11:12 f Matt. 21:18–22

11:13 g Matt. 21:19

11:15 h Mal. 3:1; Matt. 21:12–16; Luke 19:45–47; John 2:13–16

11:15 i Lev. 14:22

11:17 j Is. 56:7

11:17 k Jer. 7:11

11:18 l Ps. 2:2; Matt. 21:45, 46; Luke 19:47

11:18 m Matt. 7:28; Mark 1:22; 6:2; Luke 4:32

11:20 n Matt. 21:19–22

11:23 o Matt. 17:20; 21:21; Luke 17:6

11:24 p Matt. 7:7; Luke 11:9; (John 14:13; 15:7; 16:24; James 1:5, 6)

11:25 q Matt. 6:14; 18:23–35; Eph. 4:32; (Col. 3:13)

11:26 r Matt. 6:15; 18:35

11:26 4 NU omits v. 26.

11:27 s Matt. 21:23–27; Luke 20:1–8

11:28 t John 5:27

11:30 u (Mark 1:4, 5, 8); Luke 7:29, 30

11:32 v Matt. 3:5; 14:5; Mark 6:20

Mark 12

12:1 a Matt. 21:33–46; Luke 20:9–19

12:1 1 tenant farmers

12:4 2 NU omits and at him they threw stones

12:5 b 2 Chr. 36:16

12:7 3 tenant farmers

12:8 c (Acts 2:23)

12:10 d Ps. 118:22, 23

12:12 e Matt. 21:45, 46; Mark 11:18; John 7:25, 30, 44

12:13 f Matt. 22:15–22; Luke 20:20–26

12:14 g Acts 18:26

12:14 4 Court no man’s favor

12:14 5 Lit. look at the face of men

12:15 h Matt. 23:28; Luke 12:1

12:17 i (Eccl. 5:4, 5)

12:17 6 Pay

12:18 j Matt. 22:23–33; Luke 20:27–38

12:18 k Acts 23:8

12:19 l Deut. 25:5

12:24 7 Or deceived

12:25 m (1 Cor. 15:42, 49, 52)

12:26 n (John 5:25, 28, 29); Acts 26:8; Rom. 4:17; (Rev. 20:12, 13)

12:26 o Ex. 3:6, 15

12:27 8 Or deceived

12:28 p Matt. 22:34–40; Luke 10:25–28; 20:39

12:28 9 NU seeing

12:28 10 foremost

12:29 q Deut. 6:4, 5; Is. 44:8; 45:22; 46:9; 1 Cor. 8:6

12:29 11 foremost

12:30 r (Deut. 10:12; 30:6); Luke 10:27

12:30 12 NU omits the rest of v. 30.

12:31 s Lev. 19:18; Matt. 22:39; Gal. 5:14; James 2:8

12:31 t (Rom. 13:9)

12:32 u Deut. 4:39; Is. 45:6, 14; 46:9; (John 1:14, 17; 14:6)

12:33 v (1 Sam. 15:22; Hos. 6:6; Mic. 6:6–8; Matt. 9:13; 12:7)

12:33 13 NU omits with all the soul

12:34 w Matt. 22:46

12:35 x Matt. 22:41–46; Luke 20:41–44

12:36 y 2 Sam. 23:2

12:36 z Ps. 110:1

12:37 a (Acts 2:29–31)

12:38 b Mark 4:2

12:38 c Matt. 23:1–7; Luke 20:45–47

12:38 d Matt. 23:7; Luke 11:43

12:39 e Luke 14:7

12:40 f Matt. 23:14

12:40 14 for appearance’ sake

12:41 g Luke 21:1–4

12:41 h 2 Kin. 12:9

12:42 15 Gr. lepta, very small copper coins

12:42 16 A Roman coin

12:43 i (2 Cor. 8:12)

12:44 j Deut. 24:6; (1 John 3:17)

Mark 13

13:1 a Matt. 24:1; Luke 21:5–36

13:2 b Luke 19:44

13:3 c Matt. 16:18; Mark 1:16

13:3 d Mark 1:19

13:3 e Mark 1:19

13:3 f John 1:40

13:4 g Matt. 24:3; Luke 21:7

13:5 h Jer. 29:8; Eph. 5:6; (Col. 2:8); 1 Thess. 2:3; 2 Thess. 2:3

13:8 i Hag. 2:22

13:8 j Matt. 24:8

13:8 1 NU omits and troubles

13:8 2 Lit. birth pangs

13:9 k Matt. 10:17, 18; 24:9; Acts 12:4; (Rev. 2:10)

13:9 3 NU, M stand

13:10 l Matt. 24:14

13:11 m Matt. 10:19–22; Luke 12:11; 21:12–17

13:11 n Acts 2:4; 4:8, 31

13:11 4 NU omits or premeditate

13:12 o Mic. 7:6; Matt. 10:21; 24:10; Luke 21:16

13:13 p Matt. 24:9; Luke 21:17; John 15:21

13:13 q Dan. 12:12; Matt. 10:22; 24:13; (Rev. 2:10)

13:13 5 bears patiently

13:14 r Matt. 24:15

13:14 s Dan. 9:27; 11:31; 12:11

13:14 t Luke 21:21

13:14 6 NU omits spoken of by Daniel the prophet

13:17 u Luke 21:23

13:19 v Dan. 9:26; 12:1; Joel 2:2; Matt. 24:21; Mark 10:6

13:21 w Matt. 24:23; Luke 17:23; 21:8

13:22 x Deut. 13:1–3; Rev. 13:13, 14

13:22 7 chosen ones

13:23 y John 16:1–4; (2 Pet. 3:17)

13:24 z Zeph. 1:15; Matt. 24:29

13:25 a Is. 13:10; 34:4; Heb. 12:26; Rev. 6:13

13:26 b (Dan. 7:13, 14; Matt. 16:27; 24:30); Mark 14:62; Acts 1:11; (1 Thess. 4:16; 2 Thess. 1:7, 10); Rev. 1:7

13:27 8 chosen ones

13:28 c Matt. 24:32; Luke 21:29

13:29 9 Or He

13:31 d Is. 40:8; (2 Pet. 3:7, 10, 12)

13:32 e Matt. 25:13

13:32 f Matt. 24:36; Acts 1:7

13:33 g Matt. 24:42; 25:13; Luke 12:40; 21:34; (Rom. 13:11); 1 Thess. 5:6; 1 Pet. 4:7

13:34 h Matt. 24:45; 25:14

13:34 i (Matt. 16:19)

13:35 j Matt. 24:42, 44

Mark 14

14:1 a Matt. 26:2–5; Luke 22:1, 2; John 11:55; 13:1

14:1 b Ex. 12:1–27; Mark 14:12

14:1 1 deception

14:3 c Matt. 26:6; Luke 7:37; John 12:1, 3

14:3 2 Perfume of pure nard

14:5 d Matt. 18:28; Mark 12:15

14:5 e Matt. 20:11; John 6:61

14:5 3 scolded

14:7 f Deut. 15:11; Matt. 26:11; John 12:8

14:7 g (John 7:33; 8:21; 14:2, 12; 16:10, 17, 28)

14:9 h Matt. 28:19, 20; Mark 16:15; Luke 24:47

14:10 i Ps. 41:9; 55:12–14; Matt. 10:2–4

14:12 j Ex. 12:8; Matt. 26:17–19; Luke 22:7–13

14:12 4 sacrificed

14:17 k Matt. 26:20–24; Luke 22:14, 21–23

14:18 l Ps. 41:9; Matt. 26:46; Mark 14:42; John 6:70, 71; 13:18

14:19 5 NU omits the rest of v. 19.

14:21 m Matt. 26:24; Luke 22:22; Acts 1:16–20

14:22 n Matt. 26:26–29; Luke 22:17–20; 1 Cor. 11:23–25

14:22 o (1 Pet. 2:24)

14:22 6 NU omits eat

14:24 7 NU omits new

14:26 p Matt. 26:30

14:26 8 Or hymns

14:27 q Matt. 26:31–35; Mark 14:50; John 16:32

14:27 r (Is. 53:5, 10); Zech. 13:7

14:27 9 NU omits because of Me this night

14:28 s Matt. 28:16; Mark 16:7; John 21:1

14:29 t Matt. 26:33, 34; Luke 22:33, 34; John 13:37, 38

14:29 10 fall away

14:32 u Matt. 26:36–46; Luke 22:40–46; John 18:1

14:33 v Mark 5:37; 9:2; 13:3

14:34 w Is. 53:3, 4; Matt. 26:38; John 12:27

14:36 x Rom. 8:15; Gal. 4:6

14:36 y (Heb. 5:7)

14:36 z Is. 50:5; John 5:30; 6:38

14:38 a Luke 21:36

14:38 b (Rom. 7:18, 21–24; Gal. 5:17)

14:41 c John 13:1; 17:1

14:42 d Matt. 26:46; Mark 14:18; Luke 9:44; John 13:21; 18:1, 2

14:43 e Ps. 3:1; Matt. 26:47–56; Luke 22:47–53; John 18:3–11

14:44 f (Prov. 27:6)

14:48 g Matt. 26:55; Luke 22:52

14:49 h Matt. 21:23

14:49 i Ps. 22:6; Is. 53:7; Luke 22:37; 24:44

14:50 j Ps. 88:8; Zech. 13:7; Matt. 26:31; Mark 14:27

14:53 k Matt. 26:57–68; Mark 10:33; Luke 22:54; John 18:12, 13, 19–24

14:53 l Mark 15:1

14:53 m Matt. 16:21; 27:12; Luke 9:22; 23:23; John 7:32; 18:3; 19:6

14:54 n John 18:15

14:55 o Matt. 26:59

14:56 p Ex. 20:16; Ps. 27:12; 35:11; Prov. 6:16–19; 19:5

14:56 11 were not consistent

14:58 q Matt. 26:61; Mark 15:29; John 2:19; (2 Cor. 5:1)

14:60 r Matt. 26:62; Mark 15:3–5

14:61 s Is. 53:7; John 19:9; Acts 8:32; (1 Pet. 2:23)

14:61 t Matt. 26:63; Luke 22:67–71

14:62 u Matt. 24:30; 26:64; Luke 22:69

14:64 v John 10:33, 36

14:64 w Matt. 20:18; Mark 10:33; John 19:7

14:65 x Job 16:10; Is. 50:6; 52:14; Lam. 3:30; Mark 10:34; Luke 18:32

14:65 12 NU received Him with slaps

14:66 y Matt. 26:58, 69–75; Luke 22:55–62; John 18:16–18, 25–27

14:67 z Mark 10:47; John 1:45; Acts 10:38

14:69 a Matt. 26:71; Luke 22:58; John 18:25

14:70 b Matt. 26:73; Luke 22:59; John 18:26

14:70 c Acts 2:7

14:70 13 NU omits the rest of v. 70.

14:70 14 accent

14:72 d Matt. 26:75; Mark 14:30; Luke 22:34; John 13:38

Mark 15

15:1 a Ps. 2:2; Matt. 27:1; Luke 22:66; 23:1; John 18:28; Acts 3:13; 4:26

15:1 b Luke 18:32; Acts 3:13

15:2 c Matt. 27:11–14; Luke 23:2, 3; John 18:29–38

15:3 d Is. 53:7; John 19:9; Acts 8:32

15:4 e Matt. 27:13

15:4 1 NU of which they accuse You

15:5 f Ps. 38:13, 14; Is. 53:7; John 19:9

15:6 g Matt. 27:15–26; Luke 23:18–25; John 18:39—19:16

15:8 2 NU going up

15:11 h Matt. 27:20; Acts 3:14

15:12 i Ps. 2:6; (Is. 9:7); Jer. 23:5; 33:15; Mic. 5:2

15:14 j Is. 53:9; John 8:46; 1 Pet. 2:21–23

15:15 k Is. 50:6; Matt. 27:26; Mark 10:34; John 19:1, 16

15:15 l (Is. 53:8)

15:16 m Matt. 27:27–31

15:16 3 The governor’s headquarters

15:19 n (Is. 50:6; 52:14; 53:5); Mic. 5:1; Mark 14:65

15:20 o Ps. 35:16; 69:19; Is. 53:3; Matt. 20:19; Mark 10:34; Luke 22:63; 23:11

15:21 p Matt. 27:32; Luke 23:26

15:22 q Matt. 27:33–44; Luke 23:33–43; John 19:17–24; Heb. 13:12

15:23 r Ps. 69:21; Matt. 27:34

15:24 s Ps. 22:18; Luke 23:34; John 19:23

15:25 t Matt. 27:45; Luke 23:44; John 19:14

15:26 u Matt. 27:37; John 19:19

15:26 4 crime

15:27 v Is. 53:9, 12; Matt. 27:38; Luke 22:37

15:28 w Is. 53:12; Luke 22:37

15:28 5 NU omits v. 28.

15:29 x Ps. 22:6, 7; 69:7

15:29 y Ps. 109:25

15:29 z Mark 14:58; John 2:19–21

15:31 a Luke 18:32

15:31 b Luke 7:14, 15; John 11:43, 44

15:32 c Amos 8:9; Matt. 27:44; Luke 23:39

15:32 6 M believe Him

15:33 d Matt. 27:45–56; Luke 23:44–49

15:34 e Ps. 22:1; Matt. 27:46

15:36 f Matt. 27:48; John 19:29

15:36 g Ps. 69:21

15:37 h Dan. 9:26; Zech. 11:10, 11; Matt. 27:50; Mark 8:31; Luke 23:46; John 19:30

15:38 i Ex. 26:31–33; Matt. 27:51; Luke 23:45

15:39 j Matt. 27:54; Luke 23:47

15:39 7 NU He thus breathed His last

15:40 k Matt. 27:55; Luke 23:49; John 19:25

15:40 l Ps. 38:11

15:41 m Luke 8:2, 3

15:42 n Matt. 27:57–61; Luke 23:50–56; John 19:38–42

15:43 o Matt. 27:57; Luke 2:25, 38; 23:51; John 19:38

15:46 p Is. 53:9; Matt. 27:59, 60; Luke 23:53; John 19:40

Mark 16

16:1 a Matt. 28:1–8; Luke 24:1–10; John 20:1–8

16:1 b Luke 23:56; John 19:39

16:2 c Luke 24:1; John 20:1

16:5 d Luke 24:3; John 20:11, 12

16:6 e Ps. 16:10; 49:15; Hos. 6:2; Matt. 28:6; Mark 9:31; Luke 24:6

16:7 f Matt. 26:32; 28:16, 17; Mark 14:28

16:7 1 ahead of

16:8 g Matt. 28:8

16:8 2 NU, M omit quickly

16:9 h Luke 8:2

16:9 3 Vv. 9–20 are bracketed in NU as not in the original text. They are lacking in Codex Sinaiticus and Codex Vaticanus, although nearly all other mss. of Mark contain them.

16:10 i Luke 24:10

16:11 j Matt. 28:17; Luke 24:11, 41; John 20:25

16:12 k Luke 24:13–35

16:14 l Luke 24:36; John 20:19, 26; 1 Cor. 15:5

16:15 m Matt. 28:19; (John 15:16; Acts 1:8); Col. 1:6

16:15 n (Col. 1:23)

16:16 o (John 3:18, 36; Acts 2:38; 16:30, 31; Rom. 10:8–10)

16:16 p (John 12:48)

16:17 q Acts 5:12

16:17 r Mark 9:38; Luke 10:17; Acts 5:16; 8:7; 16:18; 19:12

16:17 s (Acts 2:4; 1 Cor. 12:10)

16:17 4 have believed

16:18 t (Luke 10:19); Acts 28:3–6

16:18 u (Acts 5:15); James 5:14

16:18 5 NU and in their hands they will

16:19 v Acts 1:2, 3

16:19 w Ps. 68:18; Luke 9:51; 24:51; John 6:62; 20:17; Acts 1:2, 9–11; (1 Tim. 3:16; Rev. 4:2)

16:19 x (Ps. 110:1); Luke 22:69; (Acts 7:55); 1 Pet. 3:22

16:20 y Acts 5:12; (1 Cor. 2:4, 5; Heb. 2:4)

Introduction to Luke

Title

As with the other 3 gospels, the title is derived from the author’s name. According to tradition, Luke was a Gentile. The Apostle Paul seems to confirm this, distinguishing Luke from those who were “of the circumcision” (Col. 4:11, 14). That would make Luke the only Gentile to pen any books of Scripture. He is responsible for a significant portion of the NT, having written both this gospel and the book of Acts (see Author and Date).

Very little is known about Luke. He almost never included personal details about himself, and nothing definite is known about his background or his conversion. Both Eusebius and Jerome identified him as a native of Antioch (which may explain why so much of the book of Acts centers on Antioch—cf. Acts 11:19-27; 13:1-3; 14:26; 15:22, 23, 30-35; 18:22, 23). Luke was a frequent companion of the Apostle Paul, at least from the time of Paul’s Macedonian vision (Acts 16:9, 10) right up to the time of Paul’s martyrdom (2 Tim. 4:11).

The Apostle Paul referred to Luke as a physician (Col. 4:14). Luke’s interest in medical phenomena is evident in the high profile he gave to Jesus’ healing ministry (e.g., 4:38-40; 5:15-25; 6:17-19; 7:11-15; 8:43-47, 49-56; 9:2, 6, 11; 13:11-13; 14:2-4; 17:12-14; 22:50, 51). In Luke’s day, physicians did not have a unique vocabulary of technical terminology; so when Luke discusses healings and other medical issues, his language is not markedly different from that of the other gospel writers.

Author and Date

The Gospel of Luke and the book of Acts clearly were written by the same individual (cf. 1:1-4; Acts 1:1). Although he never identified himself by name, it is clear from his use of “we” in many sections of Acts that he was a close companion of the Apostle Paul (Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16). Luke is the only person, among the colleagues Paul mentions in his own epistles (Col. 4:14; 2 Tim. 4:11; Philem. 24), who fits the profile of the author of these books. That accords perfectly with the earliest tradition of the church which unanimously attributed this gospel to Luke.

Luke and Acts appear to have been written at about the same time—Luke first, then Acts. Combined, they make a 2-volume work addressed to “Theophilus” (1:3; Acts 1:1; see Background and Setting) giving a sweeping history of the founding of Christianity, from the birth of Christ to Paul’s imprisonment under house arrest in Rome (Acts 28:30, 31).

The book of Acts ends with Paul still in Rome, which leads to the conclusion that Luke wrote these books from Rome during Paul’s imprisonment there (ca. A.D. 60–62). Luke records Jesus’ prophecy of the destruction of Jerusalem in A.D. 70 (19:42–44; 21:20–24) but makes no mention of the fulfillment of that prophecy, either here or in Acts. Luke made it a point to record such prophetic fulfillments (cf. Acts 11:28), so it is extremely unlikely he wrote these books after the Roman invasion of Jerusalem. Acts also includes no mention of the great persecution that began under Nero in A.D. 64. In addition, many scholars set the date of James’ martyrdom at A.D. 62, and if that was before Luke completed his history, he certainly would have mentioned it. So, the most likely date for this gospel is A.D. 60 or 61.

Background and Setting

Luke dedicated his works to “most excellent Theophilus” (lit. “lover of God”—1:3; cf. Acts 1:1). This designation, which may be a nickname or a pseudonym, is accompanied by a formal address (“most excellent”)—possibly signifying that “Theophilus” was a well known Roman dignitary, perhaps one of those who had turned to Christ in “Caesar’s household” (Phil. 4:22).

It is almost certain, however, that Luke envisioned a much broader audience for his work than this one man. The dedications at the outset of Luke and Acts are like the formal dedication in a modern book. They are not like the address of an epistle.

Luke expressly stated that his knowledge of the events recorded in his gospel came from the reports of those who were eyewitnesses (1:1, 2)—strongly implying that he himself was not an eyewitness. It is clear from his prologue that his aim was to give an ordered account of the events of Jesus’ life, but this does not mean he always followed a strict chronological order in all instances (e.g., see note on 3:20).

By acknowledging that he had compiled his account from various extant sources (see note on 1:1), Luke was not disclaiming divine inspiration for his work. The process of inspiration never bypasses or overrides the personalities, vocabularies, and styles of the human authors of Scripture. The unique traits of the human authors are always indelibly stamped on all the books of Scripture. Luke’s research is no exception to this rule. The research itself was orchestrated by divine Providence. And in his writing, Luke was moved by the Spirit of God (2 Pet. 1:21). Therefore, his account is infallibly true (see note on 1:3).

Historical and Theological Themes

Luke’s style is that of a scholarly, well-read author (see note on 1:1-4). He wrote as a meticulous historian, often giving details that helped identify the historical context of the events he described (1:5; 2:1, 2; 3:1, 2; 13:1-4).

His account of the nativity is the fullest in all the gospel records—and (like the rest of Luke’s work) more polished in its literary style. He included in the birth narrative a series of praise psalms (1:46-55; 1:68-79; 2:14; 2:29-32, 34, 35). He alone reported the unusual circumstances surrounding the birth of John the Baptist, the annunciation to Mary, the manger, the shepherds, and Simeon and Anna (2:25-38).

A running theme in Luke’s gospel is Jesus’ compassion for Gentiles, Samaritans, women, children, tax collectors, sinners, and others often regarded as outcasts in Israel. Every time he mentions a tax collector (3:12; 5:27; 7:29; 15:1; 18:10-13; 19:2), it is in a positive sense. Yet, Luke did not ignore the salvation of those who were rich and respectable—e.g., 23:50-53. From the outset of Jesus’ public ministry (4:18) to the Lord’s final words on the cross (23:40-43), Luke underscored this theme of Christ’s ministry to the pariahs of society. Again and again he showed how the Great Physician ministered to those most aware of their need (cf. 5:31, 32; 15:4-7, 31, 32; 19:10).

The high profile Luke accords to women is particularly significant. From the nativity account, where Mary, Elizabeth, and Anna are given prominence (chaps. 1; 2), to the events of resurrection morning, where women again are major characters (24:1, 10), Luke emphasized the central role of women in the life and ministry of our Lord (e.g., 7:12-15, 37-50; 8:2, 3, 43-48; 10:38-42; 13:11-13; 21:2-4; 23:27-29, 49, 55, 56).

Several other recurring themes form threads through Luke’s gospel. Examples of these are human fear in the presence of God (see note on 1:12); forgiveness (3:3; 5:20-25; 6:37; 7:41-50; 11:4; 12:10; 17:3, 4; 23:34; 24:47); joy (see note on 1:14); wonder at the mysteries of divine truth (see note on 2:18); the role of the Holy Spirit (1:15, 35, 41, 67; 2:25-27; 3:16, 22; 4:1, 14, 18; 10:21; 11:13; 12:10, 12); the temple in Jerusalem (1:9-22; 2:27-38, 46-49; 4:9-13; 18:10-14; 19:45-48; 20:1-21:6; 21:37, 38; 24:53); and Jesus’ prayers (see note on 6:12).

Starting with 9:51, Luke devoted 10 chapters of his narrative to a travelogue of Jesus’ final journey to Jerusalem. Much of the material in this section is unique to Luke. This is the heart of Luke’s gospel, and it features a theme Luke stressed throughout: Jesus’ relentless progression toward the cross. This was the very purpose for which Christ had come to earth (cf. 9:22, 23; 17:25; 18:31–33; 24:25, 26, 46), and He would not be deterred. The saving of sinners was His whole mission (19:10).

Interpretive Challenges

Luke, like Mark, and in contrast to Matthew, appears to target a Gentile readership (for a discussion of the Synoptic Problem, see Introduction to Mark: Interpretive Challenges). He identified locations that would have been familiar to all Jews (e.g., 4:31; 23:51; 24:13), suggesting that his audience went beyond those who already had knowledge of Palestinian geography. He usually preferred Greek terminology over Hebraisms (e.g., “Calvary” instead of “Golgotha” in 23:33). The other gospels all use occasional Semitic terms such as “Abba” (Mark 14:36), “rabbi” (Matt. 23:7, 8; John 1:38, 49), and “hosanna” (Matt. 21:9; Mark 11:9, 10; John 12:13)—but Luke either omitted them or used Greek equivalents.

Luke quoted the OT more sparingly than Matthew, and when citing OT passages, he nearly always employed the LXX, a Greek translation of the Hebrew Scriptures. Furthermore, most of Luke’s OT citations are allusions rather than direct quotations, and many of them appear in Jesus’ words rather than Luke’s narration (2:23, 24; 3:4-6; 4:4, 8, 10-12, 18, 19; 7:27; 10:27; 18:20; 19:46; 20:17, 18, 37, 42, 43; 22:37).

Luke, more than any of the other gospel writers, highlighted the universal scope of the gospel invitation. He portrayed Jesus as the Son of Man, rejected by Israel, and then offered to the world. As noted above (see Historical and Theological Themes), Luke repeatedly related accounts of Gentiles, Samaritans, and other outcasts who found grace in Jesus’ eyes. This emphasis is precisely what we would expect from a close companion of the “apostle of the Gentiles” (Rom. 11:13).

Yet some critics have claimed to see a wide gap between Luke’s theology and that of Paul. It is true that Luke’s gospel is practically devoid of terminology that is uniquely Pauline. Luke wrote with his own style. Yet the underlying theology is perfectly in harmony with that of the apostle’s. The centerpiece of Paul’s doctrine was justification by faith (see note on Rom. 3:24). Luke also highlighted and illustrated justification by faith in many of the incidents and parables he related, chiefly the account of the Pharisee and the publican (18:9-14); the familiar story of the Prodigal Son (15:11-32); the incident at Simon’s house (7:36-50); and the salvation of Zacchaeus (19:1-10).

Outline

I. The Prelude to Christ’s Ministry (1:1-4:13)

A. Preamble (1:1-4)

B. The Birth of Jesus (1:5-2:38)

1. The annunciation to Zacharias (1:5–25)

2. The annunciation to Mary (1:26–38)

3. The visitation (1:39–45)

4. The Magnificat (1:46–56)

5. The birth of the forerunner (1:57–80)

6. The nativity (2:1–38)

C. The Boyhood of Jesus (2:39-52)

1. In Nazareth (2:39, 40)

2. In the temple (2:41–50)

3. In His family (2:51, 52)

D. The Baptism of Jesus (3:1-4:13)

1. The preaching of John the Baptist (3:1–20)

2. The testimony of heaven (3:21, 22)

3. The genealogy of the Son of Man (3:23–38)

4. The temptation of the Son of God (4:1–13)

II. The Ministry in Galilee (4:14-9:50)

A. The Commencement of His Ministry (4:14-44)

1. Nazareth (4:14–30)

2. Capernaum (4:31–42)

a. A demon cast out (4:31-37)

b. Multitudes healed (4:38-42)

3. The cities of Galilee (4:43, 44)

B. The Calling of His Disciples (5:1-6:16)

1. Four fishermen (5:1–26)

a. Fishing for men (5:1-11)

b. Healing infirmities (5:12-16)

c. Pardoning sins (5:17-26)

2. Levi (5:27—6:11)

a. The gospel: not for the righteous, but for sinners (5:27-32)

b. The wineskins: not old, but new (5:33-39)

c. The Sabbath: not for bondage, but for doing good (6:1-11)

3. The twelve (6:12–16)

C. The Continuation of His Work (6:17-9:50)

1. Preaching on the plateau (6:17–49)

a. Beatitudes (6:17-23)

b. Woes (6:24-26)

c. Commandments (6:27-49)

2. Ministering in the cities (7:1—8:25)

a. He heals a centurion’s servant (7:1-10)

b. He raises a widow’s son (7:11-17)

c. He encourages John the Baptist’s disciples (7:18-35)

d. He forgives a sinful woman (7:36-50)

e. He gathers loving disciples (8:1-3)

f. He teaches the multitudes with parables (8:4-21)

g. He stills the winds and waves (8:22-25)

3. Traveling in Galilee (8:26—9:50)

a. He delivers a demoniac (8:26-39)

b. He heals a woman (8:40-48)

c. He raises a girl (8:49-56)

d. He sends out the Twelve (9:1-6)

e. He confounds Herod (9:7-9)

f. He feeds the multitude (9:10-17)

g. He predicts His crucifixion (9:18-26)

h. He unveils His glory (9:27-36)

i. He casts out an unclean spirit (9:37-42)

j. He instructs His disciples (9:43-50)

III. The Journey to Jerusalem (9:51-19:27)

A. Samaria (9:51-10:37)

1. A village turns Him away (9:51–56)

2. He turns away the half-hearted (9:57–62)

3. He sends out the seventy (10:1–24)

4. He gives the parable of the Good Samaritan (10:25–37)

B. Bethany and Judea (10:38-13:35)

1. Mary and Martha (10:38–42)

2. The Lord’s prayer (11:1–4)

3. The importance of importunity (11:5–13)

4. The impossibility of neutrality (11:14–36)

5. Woes upon Pharisees and lawyers (11:37–54)

6. Lessons along the way (12:1–59)

a. Against hypocrisy (12:1-12)

b. Against worldly materialism (12:13-21)

c. Against worry (12:22-34)

d. Against unfaithfulness (12:35-48)

e. Against love of ease (12:49-53)

f. Against unpreparedness (12:54-56)

g. Against division (12:57-59)

7. Questions answered (13:1–30)

a. About the justice of God (13:1-9)

b. About the Sabbath (13:10-17)

c. About the kingdom (13:18-21)

d. About the few who are saved (13:22-30)

8. Christ’s lament (13:31–35)

C. Perea (14:1-19:27)

1. Guest of a Pharisee (14:1–24)

a. He tests them about the Sabbath (14:1-6)

b. He teaches them about humility (14:7-14)

c. He tells them about the heavenly banquet (14:15-24)

2. Teacher of multitudes (14:25—18:34)

a. The cost of discipleship (14:25-35)

b. The parable of the lost sheep (15:1-7)

c. The parable of the lost coin (15:8-10)

d. The parable of the lost son (15:11-32)

e. The parable of the unjust steward (16:1-18)

f. The rich man and Lazarus (16:19-31)

g. A lesson about forgiveness (17:1-4)

h. A lesson about faithfulness (17:5-10)

i. A lesson about thankfulness (17:11-19)

j. A lesson about readiness (17:20-37)

k. The parable of the persistent widow (18:1-8)

l. The parable of the Pharisee and the publican (18:9-14)

m. A lesson about childlikeness (18:15-17)

n. A lesson about commitment (18:18-30)

o. A lesson about the plan of redemption (18:31-34)

3. Friend of sinners (18:35—19:10)

a. He opens blind eyes (18:35-43)

b. He seeks and saves the lost (19:1-10)

4. Judge of all the earth (19:11–27)

a. The end of a long journey (19:11)

b. The parable of the minas (19:12-27)

IV. The Passion Week (19:28-23:56)

A. Sunday (19:28-44)

1. The triumphal entry (19:28–40)

2. Christ weeps over the city (19:41–44)

B. Monday (19:45-48)

1. He cleanses the temple (19:45, 46)

2. He teaches the Passover crowds (19:47, 48)

C. Tuesday (20:1-21:38)

1. He contends with the Jewish rulers (20:1–8)

2. He teaches the Passover crowds (20:9—21:38)

a. The parable of the wicked vinedressers (20:9-19)

b. An answer to the Pharisees about paying taxes (20:20-26)

c. An answer to the Sadducees about the resurrection (20:27-40)

d. A question for the scribes about messianic prophecy (20:41-47)

e. The lesson of the widow’s mites (21:1-4)

f. A prophecy about the destruction of Jerusalem (21:5-24)

g. Some signs of the times (21:25-38)

D. Wednesday (22:1-6)

1. The plot against Jesus (22:1, 2)

2. Judas joins the conspiracy (22:3–6)

E. Thursday (22:7-53)

1. Preparation for Passover (22:7–13)

2. The Lord’s Supper (22:14–38)

a. The New Covenant instituted (22:14-22)

b. Disputes among the disciples (22:23-30)

c. Peter’s denial predicted (22:31-34)

d. God’s provision promised (22:35-38)

3. The agony in the garden (22:39–46)

4. Jesus’ arrest (22:47–53)

F. Friday (22:54-23:55)

1. Peter’s denial (22:54–62)

2. Jesus mocked and beaten (22:63–65)

3. The trial before the Sanhedrin (22:66–71)

4. The trial before Pilate (23:1–25)

a. The indictment (23:1-5)

b. The hearing before Herod (23:6-12)

c. Pilate’s verdict (23:13-25)

5. The crucifixion (23:26–49)

6. The burial (23:50–55)

G. The Sabbath (23:56)

V. The Consummation of Christ’s Ministry (24:1-53)

A. The Resurrection (24:1-12)

B. The Road to Emmaus (24:13-45)

C. The Ascension (24:46-53)

The Gospel According to

LUKE

Luke 1

Dedication to Theophilus

1Inasmuch as many have taken in hand to set in order a narrative of those athings which 1have been fulfilled among us,

2just as those who bfrom the beginning were ceyewitnesses and ministers of the word ddelivered them to us,

3it seemed good to me also, having 2had perfect understanding of all things from the very first, to write to you an orderly account, emost excellent Theophilus,

4fthat you may know the certainty of those things in which you were instructed.

John’s Birth Announced to Zacharias

5There was gin the days of Herod, the king of Judea, a certain priest named Zacharias, hof the division of iAbijah. His jwife was of the daughters of Aaron, and her name was Elizabeth.

6And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

7But they had no child, because Elizabeth was barren, and they were both well advanced in years.

8So it was, that while he was serving as priest before God in the order of his division,

9according to the custom of the priesthood, 3his lot fell kto burn incense when he went into the temple of the Lord.

10lAnd the whole multitude of the people was praying outside at the hour of incense.

11Then an angel of the Lord appeared to him, standing on the right side of mthe altar of incense.

12And when Zacharias saw him, nhe was troubled, and fear fell upon him.

13But the angel said to him, “Do not be afraid, Zacharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and oyou shall call his name John.

14“And you will have joy and gladness, and pmany will rejoice at his birth.

15“For he will be qgreat in the sight of the Lord, and rshall drink neither wine nor strong drink. He will also be filled with the Holy Spirit, seven from his mother’s womb.

16“And he will turn many of the children of Israel to the Lord their God.

17t“He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.” New Testament Women

18And Zacharias said to the angel, u“How shall I know this? For I am an old man, and my wife is well advanced in years.”

19And the angel answered and said to him, “I am vGabriel, who stands in the presence of God, and was sent to speak to you and bring you 4these glad wtidings.

20“But behold, xyou will be mute and not able to speak until the day these things take place, because you did not believe my words which will be fulfilled in their own time.”

21And the people waited for Zacharias, and marveled that he lingered so long in the temple.

22But when he came out, he could not speak to them; and they perceived that he had seen a vision in the temple, for he beckoned to them and remained speechless.

23So it was, as soon as ythe days of his service were completed, that he departed to his own house.

24Now after those days his wife Elizabeth conceived; and she hid herself five months, saying,

25“Thus the Lord has dealt with me, in the days when He looked on me, to ztake away my reproach among people.”

Christ’s Birth Announced to Mary

26Now in the sixth month the angel Gabriel was sent by God to a city of Galilee named Nazareth,

27to a virgin abetrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary.

28And having come in, the angel said to her, b“Rejoice, highly favored one, cthe Lord is with you; 5blessed are you among women!”

29But 6when she saw him, dshe was troubled at his saying, and considered what manner of greeting this was.

30Then the angel said to her, “Do not be afraid, Mary, for you have found efavor with God.

31f“And behold, you will conceive in your womb and bring forth a Son, and gshall call His name JESUS.

32“He will be great, hand will be called the Son of the Highest; and ithe Lord God will give Him the jthrone of His kfather David.

33l“And He will reign over the house of Jacob forever, and of His kingdom there will be no end.”

34Then Mary said to the angel, “How can this be, since I 7do not know a man?”

35And the angel answered and said to her, m“The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called nthe Son of God.

36“Now indeed, Elizabeth your relative has also conceived a son in her old age; and this is now the sixth month for her who was called barren.

37“For owith God nothing will be impossible.”

38Then Mary said, “Behold the maidservant of the Lord! Let it be to me according to your word.” And the angel departed from her.

Mary Visits Elizabeth

39Now Mary arose in those days and went into the hill country with haste, pto a city of Judah,

40and entered the house of Zacharias and greeted Elizabeth.

41And it happened, when Elizabeth heard the greeting of Mary, that the babe leaped in her womb; and Elizabeth was qfilled with the Holy Spirit.

42Then she spoke out with a loud voice and said, r“Blessed are you among women, and blessed is the fruit of your womb!

43“But why is this granted to me, that the mother of my Lord should come to me?

44“For indeed, as soon as the voice of your greeting sounded in my ears, the babe leaped in my womb for joy.

45s“Blessed is she who 8believed, for there will be a fulfillment of those things which were told her from the Lord.”

The Song of Mary

46And Mary said:

t“My soul 9magnifies the Lord,

47And my spirit has urejoiced in vGod my Savior.

48For wHe has regarded the lowly state of His maidservant;

For behold, henceforth xall generations will call me blessed.

49For He who is mighty yhas done great things for me,

And zholy is His name.

50And aHis mercy is on those who fear Him

From generation to generation.

51b He has shown strength with His arm;

c He has scattered the proud in the imagination of their hearts.

52d He has put down the mighty from their thrones,

And exalted the lowly.

53He has efilled the hungry with good things,

And the rich He has sent away empty.

54He has helped His fservant Israel,

g In remembrance of His mercy,

55h As He spoke to our ifathers,

To Abraham and to his jseed forever.”

56And Mary remained with her about three months, and returned to her house.

Birth of John the Baptist

57Now Elizabeth’s full time came for her to be delivered, and she brought forth a son.

58When her neighbors and relatives heard how the Lord had shown great mercy to her, they krejoiced with her.

Circumcision of John the Baptist

59So it was, lon the eighth day, that they came to circumcise the child; and they would have called him by the name of his father, Zacharias.

60His mother answered and said, m“No; he shall be called John.”

61But they said to her, “There is no one among your relatives who is called by this name.”

62So they made signs to his father—what he would have him called.

63And he asked for a writing tablet, and wrote, saying, “His name is John.” So they all marveled.

64Immediately his mouth was opened and his tongue loosed, and he spoke, praising God.

65Then fear came on all who dwelt around them; and all these sayings were discussed throughout all the hill country of Judea.

66And all those who heard them nkept them in their hearts, saying, “What kind of child will this be?” And othe hand of the Lord was with him.

Zacharias’ Prophecy

67Now his father Zacharias pwas filled with the Holy Spirit, and prophesied, saying:

68“Blessedq is the Lord God of Israel,

For rHe has visited and redeemed His people,

69s And has raised up a horn of salvation for us

In the house of His servant David,

70t As He spoke by the mouth of His holy prophets,

Who have been usince the world began,

71That we should be saved from our enemies

And from the hand of all who hate us,

72v To perform the mercy promised to our fathers

And to remember His holy covenant,

73w The oath which He swore to our father Abraham:

74To grant us that we,

Being delivered from the hand of our enemies,

Might xserve Him without fear,

75y In holiness and righteousness before Him all the days of our life.

76“And you, child, will be called the zprophet of the Highest;

For ayou will go before the face of the Lord to prepare His ways,

77To give bknowledge of salvation to His people

By the remission of their sins,

78Through the tender mercy of our God,

With which the 10Dayspring from on high 11has visited us;

79c To give light to those who sit in darkness and the shadow of death,

To dguide our feet into the way of peace.”

80So ethe child grew and became strong in spirit, and fwas in the deserts till the day of his manifestation to Israel.

Luke 2

Christ Born of Mary

(Matt. 1:18–25)

1And it came to pass in those days that a decree went out from Caesar Augustus that all the world should be registered.

2aThis census first took place while Quirinius was governing Syria.

3So all went to be registered, everyone to his own city.

4Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to bthe city of David, which is called Bethlehem, cbecause he was of the house and lineage of David,

5to be registered with Mary, dhis betrothed 1wife, who was with child.

6So it was, that while they were there, the days were completed for her to be delivered.

7And eshe brought forth her firstborn Son, and wrapped Him in swaddling cloths, and laid Him in a 2manger, because there was no room for them in the inn.

Glory in the Highest

8Now there were in the same country shepherds living out in the fields, keeping watch over their flock by night.

9And 3behold, an angel of the Lord stood before them, and the glory of the Lord shone around them, fand they were greatly afraid.

10Then the angel said to them, g“Do not be afraid, for behold, I bring you good tidings of great joy hwhich will be to all people.

11i“For there is born to you this day in the city of David ja Savior, kwho is Christ the Lord.

12“And this will be the sign to you: You will find a Babe wrapped in swaddling cloths, lying in a 4manger.”

13lAnd suddenly there was with the angel a multitude of the heavenly host praising God and saying:

14“Glorym to God in the highest,

And on earth npeace, ogoodwill5 toward men!”

15So it was, when the angels had gone away from them into heaven, that the shepherds said to one another, “Let us now go to Bethlehem and see this thing that has come to pass, which the Lord has made known to us.”

16And they came with haste and found Mary and Joseph, and the Babe lying in a manger.

17Now when they had seen Him, they made 6widely known the saying which was told them concerning this Child.

18And all those who heard it marveled at those things which were told them by the shepherds.

19pBut Mary kept all these things and pondered them in her heart.

20Then the shepherds returned, glorifying and qpraising God for all the things that they had heard and seen, as it was told them.

Circumcision of Jesus

21rAnd when eight days were completed 7for the circumcision of the Child, His name was called sJESUS, the name given by the angel tbefore He was conceived in the womb.

Jesus Presented in the Temple

22Now when uthe days of her purification according to the law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord

23v(as it is written in the law of the Lord, w“Every male who opens the womb shall be called holy to the LORD”),

24and to offer a sacrifice according to what is said in the law of the Lord, x“A pair of turtledoves or two young pigeons.”

Simeon Sees God’s Salvation

25And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, ywaiting for the Consolation of Israel, and the Holy Spirit was upon him.

26And it had been revealed to him by the Holy Spirit that he would not zsee death before he had seen the Lord’s Christ.

27So he came aby the Spirit into the temple. And when the parents brought in the Child Jesus, to do for Him according to the custom of the law,

28he took Him up in his arms and blessed God and said:

29“Lord, bnow You are letting Your servant depart in peace,

According to Your word;

30For my eyes chave seen Your salvation

31Which You have prepared before the face of all peoples,

32d A light to bring revelation to the Gentiles,

And the glory of Your people Israel.”

338And Joseph and His mother marveled at those things which were spoken of Him.

34Then Simeon blessed them, and said to Mary His mother, “Behold, this Child is destined for the efall and rising of many in Israel, and for fa sign which will be spoken against

35“(yes, ga sword will pierce through your own soul also), that the thoughts of many hearts may be revealed.”

Anna Bears Witness to the Redeemer

36Now there was one, Anna, a prophetess, the daughter of Phanuel, of the tribe of hAsher. She was of a great age, and had lived with a husband seven years from her virginity;

37and this woman was a widow 9of about eighty-four years, who did not depart from the temple, but served God with fastings and prayers inight and day.

38And coming in that instant she gave thanks to 10the Lord, and spoke of Him to all those who jlooked for redemption in Jerusalem.

The Family Returns to Nazareth

39So when they had performed all things according to the law of the Lord, they returned to Galilee, to their own city, Nazareth.

40kAnd the Child grew and became strong 11in spirit, filled with wisdom; and the grace of God was upon Him.

The Boy Jesus Amazes the Scholars

41His parents went to lJerusalem mevery year at the Feast of the Passover.

42And when He was twelve years old, they went up to Jerusalem according to the ncustom of the feast.

43When they had finished the odays, as they returned, the Boy Jesus lingered behind in Jerusalem. And 12Joseph and His mother did not know it;

44but supposing Him to have been in the company, they went a day’s journey, and sought Him among their relatives and acquaintances.

45So when they did not find Him, they returned to Jerusalem, seeking Him.

46Now so it was that after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions.

47And pall who heard Him were astonished at His understanding and answers.

48So when they saw Him, they were amazed; and His mother said to Him, “Son, why have You done this to us? Look, Your father and I have sought You anxiously.”

49And He said to them, “Why did you seek Me? Did you not know that I must be qabout rMy Father’s business?”

50But sthey did not understand the statement which He spoke to them.

Jesus Advances in Wisdom and Favor

51Then He went down with them and came to Nazareth, and was 13subject to them, but His mother tkept all these things in her heart.

52And Jesus uincreased in wisdom and stature, vand in favor with God and men.

Luke 3

John the Baptist Prepares the Way

(Matt. 3:1–6; Mark 1:2–6; John 1:19–23)

1Now in the fifteenth year of the reign of Tiberius Caesar, aPontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene,

21while bAnnas and Caiaphas were high priests, the word of God came to cJohn the son of Zacharias in the wilderness.

3dAnd he went into all the region around the Jordan, preaching a baptism of repentance efor the remission of sins,

4as it is written in the book of the words of Isaiah the prophet, saying:

f“The voice of one crying in the wilderness:

‘Prepare the way of the LORD;

Make His paths straight.

5Every valley shall be filled

And every mountain and hill brought low;

The crooked places shall be made straight

And the rough ways smooth;

6And gall flesh shall see the salvation of God.’ ”

John Preaches to the People

(Matt. 3:7–12; Mark 1:7, 8; John 1:24–28)

7Then he said to the multitudes that came out to be baptized by him, h“Brood2 of vipers! Who warned you to flee from the wrath to come?

8“Therefore bear fruits iworthy of repentance, and do not begin to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones.

9“And even now the ax is laid to the root of the trees. Therefore jevery tree which does not bear good fruit is cut down and thrown into the fire.”

10So the people asked him, saying, k“What shall we do then?”

11He answered and said to them, l“He who has two tunics, let him give to him who has none; and he who has food, mlet him do likewise.”

12Then ntax collectors also came to be baptized, and said to him, “Teacher, what shall we do?”

13And he said to them, o“Collect no more than what is appointed for you.”

14Likewise the soldiers asked him, saying, “And what shall we do?” So he said to them, “Do not 3intimidate anyone por accuse falsely, and be content with your wages.”

15Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not,

16John answered, saying to all, q“I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will rbaptize you with the Holy Spirit and fire.

17“His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and sgather the wheat into His barn; but the chaff He will burn with unquenchable fire.”

18And with many other exhortations he preached to the people.

19tBut Herod the tetrarch, being rebuked by him concerning Herodias, his 4brother Philip’s wife, and for all the evils which Herod had done,

20also added this, above all, that he shut John up in prison.

John Baptizes Jesus

(Matt. 3:13–17; Mark 1:9–11; John 1:29–34)

21When all the people were baptized, uit came to pass that Jesus also was baptized; and while He prayed, the heaven was opened.

22And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, “You are My beloved Son; in You I am vwell pleased.”

The Genealogy of Jesus Christ

(Gen. 5:1–32; 11:10–26; Ruth 4:18–22; 1 Chr. 1:1–4, 24–27, 34; 2:1–15; Matt. 1:2–16)

23Now Jesus Himself began His ministry at wabout thirty years of age, being (as was supposed) xthe son of Joseph, the son of Heli,

24the son of Matthat, the son of Levi, the son of Melchi, the son of Janna, the son of Joseph,

25the son of Mattathiah, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

26the son of Maath, the son of Mattathiah, the son of Semei, the son of Joseph, the son of Judah,

27the son of Joannas, the son of Rhesa, the son of yZerubbabel, the son of Shealtiel, the son of Neri,

28the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er,

29the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

30the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim,

31the son of Melea, the son of Menan, the son of Mattathah, the son of zNathan, athe son of David,

32bthe son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,

33the son of Amminadab, the son of Ram, the son of Hezron, the son of Perez, the son of Judah,

34the son of Jacob, the son of Isaac, the son of Abraham, cthe son of Terah, the son of Nahor,

35the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

36dthe son of Cainan, the son of eArphaxad, fthe son of Shem, the son of Noah, the son of Lamech,

37the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, the son of Cainan,

38the son of Enosh, the son of Seth, the son of Adam, gthe son of God.

Luke 4

Satan Tempts Jesus

(Matt. 4:1–11; Mark 1:12, 13)

1Then aJesus, being filled with the Holy Spirit, returned from the Jordan and bwas led by the Spirit 1into the wilderness,

2being 2tempted for forty days by the devil. And cin those days He ate nothing, and afterward, when they had ended, He was hungry.

3And the devil said to Him, “If You are dthe Son of God, command this stone to become bread.”

4But Jesus answered him, saying, “It is written, e‘Man shall not live by bread alone, 3but by every word of God.’ ”

54Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time.

6And the devil said to Him, “All this authority I will give You, and their glory; for fthis has been delivered to me, and I give it to whomever I wish.

7“Therefore, if You will worship before me, all will be Yours.”

8And Jesus answered and said to him, 5“Get behind Me, Satan! 6For it is written, g‘You shall worship the LORD your God, and Him only you shall serve.’ ”

9hThen he brought Him to Jerusalem, set Him on the pinnacle of the temple, and said to Him, “If You are the Son of God, throw Yourself down from here.

10“For it is written:

i‘He shall give His angels charge over you,

To keep you,’

11“and,

j‘In their hands they shall bear you up,

Lest you dash your foot against a stone.’ ”

12And Jesus answered and said to him, “It has been said, k‘You shall not 7tempt the LORD your God.’ ”

13Now when the devil had ended every 8temptation, he departed from Him luntil an opportune time.

Jesus Begins His Galilean Ministry

(Matt. 4:12–17; Mark 1:14, 15)

14mThen Jesus returned nin the power of the Spirit to oGalilee, and pnews of Him went out through all the surrounding region.

15And He qtaught in their synagogues, rbeing glorified by all.

Jesus Rejected at Nazareth

(Matt. 13:54–58; Mark 6:1–6)

16So He came to sNazareth, where He had been brought up. And as His custom was, tHe went into the synagogue on the Sabbath day, and stood up to read.

17And He was handed the book of the prophet Isaiah. And when He had opened the book, He found the place where it was written:

18“Theu Spirit of the LORD is upon Me,

Because He has anointed Me

To preach the gospel to the poor;

He has sent Me 9to heal the brokenhearted,

To proclaim liberty to the captives

And recovery of sight to the blind,

To vset at liberty those who are 10oppressed;

19To proclaim the acceptable year of the LORD.”

20Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him.

21And He began to say to them, “Today this Scripture is wfulfilled in your hearing.”

22So all bore witness to Him, and xmarveled at the gracious words which proceeded out of His mouth. And they said, y“Is this not Joseph’s son?”

23He said to them, “You will surely say this proverb to Me, ‘Physician, heal yourself! Whatever we have heard done in zCapernaum,11 do also here in aYour country.’ ”

24Then He said, “Assuredly, I say to you, no bprophet is accepted in his own country.

25“But I tell you truly, cmany widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, and there was a great famine throughout all the land;

26“but to none of them was Elijah sent except to 12Zarephath, in the region of Sidon, to a woman who was a widow.

27d“And many lepers were in Israel in the time of Elisha the prophet, and none of them was cleansed except Naaman the Syrian.”

28So all those in the synagogue, when they heard these things, were efilled with 13wrath,

29fand rose up and thrust Him out of the city; and they led Him to the brow of the hill on which their city was built, that they might throw Him down over the cliff.

30Then gpassing through the midst of them, He went His way.

Jesus Casts Out an Unclean Spirit

(Mark 1:21–28)

31Then hHe went down to Capernaum, a city of Galilee, and was teaching them on the Sabbaths.

32And they were iastonished at His teaching, jfor His word was with authority.

33kNow in the synagogue there was a man who had a spirit of an unclean demon. And he cried out with a loud voice,

34saying, “Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? lI know who You are—mthe Holy One of God!”

35But Jesus rebuked him, saying, 14“Be quiet, and come out of him!” And when the demon had thrown him in their midst, it came out of him and did not hurt him.

36Then they were all amazed and spoke among themselves, saying, “What a word this is! For with authority and power He commands the unclean spirits, and they come out.”

37And the report about Him went out into every place in the surrounding region.

Peter’s Mother-in-Law Healed

(Matt. 8:14, 15; Mark 1:29–31)

38nNow He arose from the synagogue and entered Simon’s house. But Simon’s wife’s mother was 15sick with a high fever, and they omade request of Him concerning her.

39So He stood over her and prebuked the fever, and it left her. And immediately she arose and served them.

Many Healed After Sabbath Sunset

(Matt. 8:16, 17; Mark 1:32–34)

40qWhen the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them.

41rAnd demons also came out of many, crying out and saying, s“You are 16the Christ, the Son of God!” And He, trebuking them, did not allow them to 17speak, for they knew that He was the Christ.

Jesus Preaches in Galilee

(Matt. 4:23–25; Mark 1:35–39)

42uNow when it was day, He departed and went into a deserted place. And the crowd sought Him and came to Him, and tried to keep Him from leaving them;

43but He said to them, “I must vpreach the kingdom of God to the other cities also, because for this purpose I have been sent.”

44wAnd He was preaching in the synagogues of 18Galilee.

Luke 5

Four Fishermen Called as Disciples

(Matt. 4:18–22; Mark 1:16–20)

1So ait was, as the multitude pressed about Him to bhear the word of God, that He stood by the Lake of Gennesaret,

2and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets.

3Then He got into one of the boats, which was Simon’s, and asked him to put out a little from the land. And He csat down and taught the multitudes from the boat.

4When He had stopped speaking, He said to Simon, d“Launch out into the deep and let down your nets for a catch.”

5But Simon answered and said to Him, “Master, we have toiled all night and caught enothing; nevertheless fat Your word I will let down the net.”

6And when they had done this, they caught a great number of fish, and their net was breaking.

7So they signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink.

8When Simon Peter saw it, he fell down at Jesus’ knees, saying, g“Depart from me, for I am a sinful man, O Lord!”

9For he and all who were with him were hastonished at the catch of fish which they had taken;

10and so also were James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid. iFrom now on you will catch men.”

11So when they had brought their boats to land, jthey 1forsook all and followed Him.

Jesus Cleanses a Leper

(Matt. 8:1–4; Mark 1:40–45)

12kAnd it happened when He was in a certain city, that behold, a man who was full of lleprosy saw Jesus; and he fell on his face and 2implored Him, saying, “Lord, if You are willing, You can make me clean.”

13Then He put out His hand and touched him, saying, “I am willing; be cleansed.” mImmediately the leprosy left him.

14nAnd He charged him to tell no one, “But go and show yourself to the priest, and make an offering for your cleansing, as a testimony to them, ojust as Moses commanded.”

15However, pthe report went around concerning Him all the more; and qgreat multitudes came together to hear, and to be healed by Him of their infirmities.

16rSo He Himself often withdrew into the wilderness and sprayed.

Jesus Forgives and Heals a Paralytic

(Matt. 9:2–8; Mark 2:1–12)

17Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem. And the power of the Lord was present 3to heal them.

18tThen behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him.

19And when they could not find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst ubefore Jesus.

20When He saw their faith, He said to him, “Man, your sins are forgiven you.”

21vAnd the scribes and the Pharisees began to reason, saying, “Who is this who speaks blasphemies? wWho can forgive sins but God alone?”

22But when Jesus xperceived their thoughts, He answered and said to them, “Why are you reasoning in your hearts?

23“Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Rise up and walk’?

24“But that you may know that the Son of Man has power on earth to forgive sins”—He said to the man who was paralyzed, y“I say to you, arise, take up your bed, and go to your house.”

25Immediately he rose up before them, took up what he had been lying on, and departed to his own house, zglorifying God.

26And they were all amazed, and they aglorified God and were filled with fear, saying, “We have seen strange things today!”

Matthew the Tax Collector

(Matt. 9:9–13; Mark 2:13–17)

27bAfter these things He went out and saw a tax collector named Levi, sitting at the tax office. And He said to him, c“Follow Me.”

28So he left all, rose up, and dfollowed Him.

29eThen Levi gave Him a great feast in his own house. And fthere were a great number of tax collectors and others who sat down with them.

304And their scribes and the Pharisees 5complained against His disciples, saying, g“Why do You eat and drink with tax collectors and sinners?”

31Jesus answered and said to them, “Those who are well have no need of a physician, but those who are sick.

32h“I have not come to call the righteous, but sinners, to repentance.”

Jesus Is Questioned About Fasting

(Matt. 9:14–17; Mark 2:18–22)

33Then they said to Him, i“Why6 do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?”

34And He said to them, “Can you make the friends of the bridegroom fast while the jbridegroom is with them?

35“But the days will come when the bridegroom will be taken away from them; then they will fast in those days.”

36kThen He spoke a parable to them: “No one 7puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old.

37“And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined.

38“But new wine must be put into new wineskins, 8and both are preserved.

39“And no one, having drunk old wine, 9immediately desires new; for he says, ‘The old is 10better.’ ”

Luke 6

Jesus Is Lord of the Sabbath

(Matt. 12:1–8; Mark 2:23–28)

1Now ait happened 1on the second Sabbath after the first that He went through the grainfields. And His disciples plucked the heads of grain and ate them, rubbing them in their hands.

2And some of the Pharisees said to them, “Why are you doing bwhat is not lawful to do on the Sabbath?”

3But Jesus answering them said, “Have you not even read this, cwhat David did when he was hungry, he and those who were with him:

4“how he went into the house of God, took and ate the showbread, and also gave some to those with him, dwhich is not lawful for any but the priests to eat?”

5And He said to them, “The Son of Man is also Lord of the Sabbath.”

Healing on the Sabbath

(Matt. 12:9–14; Mark 3:1–6)

6eNow it happened on another Sabbath, also, that He entered the synagogue and taught. And a man was there whose right hand was withered.

7So the scribes and Pharisees watched Him closely, whether He would fheal on the Sabbath, that they might find an gaccusation against Him.

8But He hknew their thoughts, and said to the man who had the withered hand, “Arise and stand here.” And he arose and stood.

9Then Jesus said to them, “I will ask you one thing: iIs it lawful on the Sabbath to do good or to do evil, to save life or 2to destroy?”

10And when He had looked around at them all, He said to 3the man, “Stretch out your hand.” And he did so, and his hand was restored 4as whole as the other.

11But they were filled with rage, and discussed with one another what they might do to Jesus.

The Twelve Apostles

(Matt. 10:1–4; Mark 3:13–19)

12Now it came to pass in those days that He went out to the mountain to pray, and continued all night in jprayer to God.

13And when it was day, He called His disciples to Himself; kand from them He chose ltwelve whom He also named apostles:

14Simon, mwhom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew;

15Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot;

16Judas nthe son of James, and oJudas Iscariot who also became a traitor.

Jesus Heals a Great Multitude

(cf. Matt. 4:24, 25; Mark 3:7–12)

17And He came down with them and stood on a level place with a crowd of His disciples pand a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases,

18as well as those who were tormented with unclean spirits. And they were healed.

19And the whole multitude qsought to rtouch Him, for spower went out from Him and healed them all.

The Beatitudes

(Matt. 5:1–12)

20Then He lifted up His eyes toward His disciples, and said:

t“Blessed are you poor,

For yours is the kingdom of God.

21uBlessed are you who hunger now,

For you shall be vfilled.5

wBlessed are you who weep now,

For you shall xlaugh.

22yBlessed are you when men hate you,

And when they zexclude you,

And revile you, and cast out your name as evil,

For the Son of Man’s sake.

23aRejoice in that day and leap for joy!

For indeed your reward is great in heaven,

For bin like manner their fathers did to the prophets.

Jesus Pronounces Woes

24“Butc woe to you dwho are rich,

For eyou have received your consolation.

25fWoe to you who are full,

For you shall hunger.

gWoe to you who laugh now,

For you shall mourn and hweep.

26iWoe 6to you when 7all men speak well of you,

For so did their fathers to the false prophets.

Love Your Enemies

(Matt. 5:38–48)

27j“But I say to you who hear: Love your enemies, do good to those who hate you,

28k“bless those who curse you, and lpray for those who spitefully use you.

29m“To him who strikes you on the one cheek, offer the other also. nAnd from him who takes away your cloak, do not withhold your tunic either.

30o“Give to everyone who asks of you. And from him who takes away your goods do not ask them back.

31p“And just as you want men to do to you, you also do to them likewise.

32q“But if you love those who love you, what credit is that to you? For even sinners love those who love them.

33“And if you do good to those who do good to you, what credit is that to you? For even sinners do the same.

34r“And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back.

35“But slove your enemies, tdo good, and ulend, 8hoping for nothing in return; and your reward will be great, and vyou will be sons of the Most High. For He is kind to the unthankful and evil.

36w“Therefore be merciful, just as your Father also is merciful.

Do Not Judge

(Matt. 7:1–5)

37x“Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. yForgive, and you will be forgiven.

38z“Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your abosom. For bwith the same measure that you use, it will be measured back to you.”

39And He spoke a parable to them: c“Can the blind lead the blind? Will they not both fall into the ditch?

40d“A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.

41e“And why do you look at the speck in your brother’s eye, but do not perceive the plank in your own eye?

42“Or how can you say to your brother, ‘Brother, let me remove the speck that is in your eye,’ when you yourself do not see the plank that is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother’s eye.

A Tree Is Known by Its Fruit

(Matt. 7:15–20)

43f“For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.

44“For gevery tree is known by its own fruit. For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.

45h“A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil 9treasure of his heart brings forth evil. For out iof the abundance of the heart his mouth speaks.

Build on the Rock

(Matt. 7:21–27)

46j“But why do you call Me ‘Lord, Lord,’ and not do the things which I say?

47k“Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:

48“He is like a man building a house, who dug deep and laid the foundation on the rock. And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was 10founded on the rock.

49“But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it 11fell. And the ruin of that house was great.”

Luke 7

Jesus Heals a Centurion’s Servant

(Matt. 8:5–13)

1Now when He concluded all His sayings in the hearing of the people, He aentered Capernaum.

2And a certain centurion’s servant, who was dear to him, was sick and ready to die.

3So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.

4And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving,

5“for he loves our nation, and has built us a synagogue.”

6Then Jesus went with them. And when He was already not far from the house, the centurion sent friends to Him, saying to Him, “Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.

7“Therefore I did not even think myself worthy to come to You. But bsay the word, and my servant will be healed.

8“For I also am a man placed under cauthority, having soldiers under me. And I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.”

9When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, “I say to you, I have not found such great faith, not even in Israel!”

10And those who were sent, returning to the house, found the servant well 1who had been sick.

Jesus Raises the Son of the Widow of Nain

11Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.

12And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow. And a large crowd from the city was with her.

13When the Lord saw her, He had dcompassion on her and said to her, e“Do not weep.”

14Then He came and touched the open coffin, and those who carried him stood still. And He said, “Young man, I say to you, farise.”

15So he who was dead gsat up and began to speak. And He hpresented him to his mother.

16iThen fear 2came upon all, and they jglorified God, saying, k“A great prophet has risen up among us”; and, l“God has visited His people.”

17And this report about Him went throughout all Judea and all the surrounding region.

John the Baptist Sends Messengers to Jesus

(Matt. 11:2–19)

18mThen the disciples of John reported to him concerning all these things.

19And John, calling two of his disciples to him, sent them to 3Jesus, saying, “Are You nthe Coming One, or 4do we look for another?”

20When the men had come to Him, they said, “John the Baptist has sent us to You, saying, ‘Are You the Coming One, or do we look for another?’ ”

21And that very hour He cured many of 5infirmities, afflictions, and evil spirits; and to many blind He gave sight.

22oJesus answered and said to them, “Go and tell John the things you have seen and heard: pthat the blind qsee, the lame rwalk, the lepers are scleansed, the deaf thear, the dead are raised, uthe poor have the gospel preached to them.

23“And blessed is he who is not 6offended because of Me.”

24vWhen the messengers of John had departed, He began to speak to the multitudes concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind?

25“But what did you go out to see? A man clothed in soft garments? Indeed those who are gorgeously appareled and live in luxury are in kings’ courts.

26“But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet.

27“This is he of whom it is written:

w‘Behold, I send My messenger before Your face,

Who will prepare Your way before You.’

28“For I say to you, among those born of women there is 7not a xgreater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he.”

29And when all the people heard Him, even the tax collectors 8justified God, yhaving been baptized with the baptism of John.

30But the Pharisees and 9lawyers rejected zthe will of God for themselves, not having been baptized by him.

3110And the Lord said, a“To what then shall I liken the men of this generation, and what are they like?

32“They are like children sitting in the marketplace and calling to one another, saying:

‘We played the flute for you,

And you did not dance;

We mourned to you,

And you did not weep.’

33“For bJohn the Baptist came cneither eating bread nor drinking wine, and you say, ‘He has a demon.’

34“The Son of Man has come deating and drinking, and you say, ‘Look, a glutton and a 11winebibber, a friend of tax collectors and sinners!’

35e“But wisdom is justified by all her children.”

A Sinful Woman Forgiven

36fThen one of the Pharisees asked Him to eat with him. And He went to the Pharisee’s house, and sat down to eat.

37And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee’s house, brought an alabaster flask of fragrant oil,

38and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil.

39Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, g“This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner.”

40And Jesus answered and said to him, “Simon, I have something to say to you.” So he said, “Teacher, say it.”

41“There was a certain creditor who had two debtors. One owed five hundred hdenarii, and the other fifty.

42“And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more?”

43Simon answered and said, “I suppose the one whom he forgave more.” And He said to him, “You have rightly judged.”

44Then He turned to the woman and said to Simon, “Do you see this woman? I entered your house; you gave Me no iwater for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.

45“You gave Me no jkiss, but this woman has not ceased to kiss My feet since the time I came in.

46k“You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil.

47l“Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little.”

48Then He said to her, m“Your sins are forgiven.”

49And those who sat at the table with Him began to say to themselves, n“Who is this who even forgives sins?”

50Then He said to the woman, o“Your faith has saved you. Go in peace.”

Luke 8

Many Women Minister to Jesus

1Now it came to pass, afterward, that He went through every city and village, preaching and 1bringing the glad tidings of the kingdom of God. And the twelve were with Him,

2and acertain women who had been healed of evil spirits and 2infirmities—Mary called Magdalene, bout of whom had come seven demons,

3and Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others who provided for 3Him from their 4substance.

The Parable of the Sower

(Matt. 13:1–9; Mark 4:1–9)

4cAnd when a great multitude had gathered, and they had come to Him from every city, He spoke by a parable:

5“A sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it.

6“Some fell on rock; and as soon as it sprang up, it withered away because it lacked moisture.

7“And some fell among thorns, and the thorns sprang up with it and choked it.

8“But others fell on good ground, sprang up, and yielded 5a crop a hundredfold.” When He had said these things He cried, d“He who has ears to hear, let him hear!”

The Purpose of Parables

(Matt. 13:10–17; Mark 4:10–12)

9eThen His disciples asked Him, saying, “What does this parable mean?”

10And He said, “To you it has been given to know the 6mysteries of the kingdom of God, but to the rest it is given in parables, that

f‘Seeing they may not see,

And hearing they may not understand.’

The Parable of the Sower Explained

(Matt. 13:18–23; Mark 4:13–20)

11g“Now the parable is this: The seed is the hword of God.

12“Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved.

13“But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of 7temptation fall away.

14“Now the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, iriches, and pleasures of life, and bring no fruit to maturity.

15“But the ones that fell on the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit with jpatience.8

The Parable of the Revealed Light

(Mark 4:21–25)

16k“No one, when he has lit a lamp, covers it with a vessel or puts it under a bed, but sets it on a lampstand, that those who enter may see the llight.

17m“For nothing is secret that will not be nrevealed, nor anything hidden that will not be known and come to light.

18“Therefore take heed how you hear. oFor whoever has, to him more will be given; and whoever does not have, even what he 9seems to phave will be taken from him.”

Jesus’ Mother and Brothers Come to Him

(Matt. 12:46–50, Mark 3:31–35)

19qThen His mother and brothers came to Him, and could not approach Him because of the crowd.

20And it was told Him by some, who said, “Your mother and Your brothers are standing outside, desiring to see You.”

21But He answered and said to them, “My mother and My brothers are these who hear the word of God and do it.”

Wind and Wave Obey Jesus

(Matt. 8:23–27; Mark 4:35–41)

22rNow it happened, on a certain day, that He got into a boat with His disciples. And He said to them, “Let us cross over to the other side of the lake.” And they launched out.

23But as they sailed He fell asleep. And a windstorm came down on the lake, and they were filling with water, and were in 10jeopardy.

24And they came to Him and awoke Him, saying, “Master, Master, we are perishing!” Then He arose and rebuked the wind and the raging of the water. And they ceased, and there was a calm.

25But He said to them, s“Where is your faith?” And they were afraid, and marveled, saying to one another, t“Who can this be? For He commands even the winds and water, and they obey Him!”

A Demon-Possessed Man Healed

(Matt. 8:28—9:1; Mark 5:1–20)

26uThen they sailed to the country of the 11Gadarenes, which is opposite Galilee.

27And when He stepped out on the land, there met Him a certain man from the city who had demons 12for a long time. And he wore no clothes, nor did he live in a house but in the tombs.

28When he saw Jesus, he vcried out, fell down before Him, and with a loud voice said, w“What have I to do with xYou, Jesus, Son of the Most High God? I beg You, do not torment me!”

29For He had commanded the unclean spirit to come out of the man. For it had often seized him, and he was kept under guard, bound with chains and shackles; and he broke the bonds and was driven by the demon into the wilderness.

30Jesus asked him, saying, “What is your name?” And he said, “Legion,” because many demons had entered him.

31And they begged Him that He would not command them to go out yinto the abyss.

32Now a herd of many zswine was feeding there on the mountain. So they begged Him that He would permit them to enter them. And He permitted them.

33Then the demons went out of the man and entered the swine, and the herd ran violently down the steep place into the lake and drowned.

34When those who fed them saw what had happened, they fled and told it in the city and in the country.

35Then they went out to see what had happened, and came to Jesus, and found the man from whom the demons had departed, asitting at the bfeet of Jesus, clothed and in his cright mind. And they were afraid.

36They also who had seen it told them by what means he who had been demon-possessed was 13healed.

37dThen the whole multitude of the surrounding region of the 14Gadarenes easked Him to fdepart from them, for they were seized with great gfear. And He got into the boat and returned.

38Now hthe man from whom the demons had departed begged Him that he might be with Him. But Jesus sent him away, saying,

39“Return to your own house, and tell what great things God has done for you.” And he went his way and proclaimed throughout the whole city what great things Jesus had done for him.

A Girl Restored to Life and a Woman Healed

40So it was, when Jesus returned, that the multitude welcomed Him, for they were all waiting for Him.

41iAnd behold, there came a man named Jairus, and he was a ruler of the synagogue. And he fell down at Jesus’ feet and begged Him to come to his house,

42for he had an only daughter about twelve years of age, and she jwas dying. But as He went, the multitudes thronged Him.

43kNow a woman, having a lflow of blood for twelve years, who had spent all her livelihood on physicians and could not be healed by any,

44came from behind and mtouched the border of His garment. And immediately her flow of blood stopped.

45And Jesus said, “Who touched Me?” When all denied it, Peter 15and those with him said, “Master, the multitudes throng and press You, 16and You say, ‘Who touched Me?’ ”

46But Jesus said, “Somebody touched Me, for I perceived npower going out from Me.”

47Now when the woman saw that she was not hidden, she came trembling; and falling down before Him, she declared to Him in the presence of all the people the reason she had touched Him and how she was healed immediately.

48And He said to her, “Daughter, 17be of good cheer; oyour faith has made you well. pGo in peace.”

49qWhile He was still speaking, someone came from the ruler of the synagogue’s house, saying to him, “Your daughter is dead. Do not trouble the 18Teacher.”

50But when Jesus heard it, He answered him, saying, “Do not be afraid; ronly believe, and she will be made well.”

51When He came into the house, He permitted no one to go 19in except 20Peter, James, and John, and the father and mother of the girl.

52Now all wept and mourned for her; but He said, s“Do not weep; she is not dead, tbut sleeping.”

53And they ridiculed Him, knowing that she was dead.

54But He 21put them all outside, took her by the hand and called, saying, “Little girl, uarise.”

55Then her spirit returned, and she arose immediately. And He commanded that she be given something to eat.

56And her parents were astonished, but vHe charged them to tell no one what had happened.

Luke 9

Sending Out the Twelve

(Matt. 10:5–15)

1Then aHe called His twelve disciples together and bgave them power and authority over all demons, and to cure diseases.

2cHe sent them to preach the kingdom of God and to heal the sick.

3dAnd He said to them, “Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece.

4e“Whatever house you enter, stay there, and from there depart.

5f“And whoever will not receive you, when you go out of that city, gshake off the very dust from your feet as a testimony against them.”

6hSo they departed and went through the towns, preaching the gospel and healing everywhere.

Herod Seeks to See Jesus

(Matt. 14:1–12; Mark 6:14–29)

7iNow Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead,

8and by some that Elijah had appeared, and by others that one of the old prophets had risen again.

9Herod said, “John I have beheaded, but who is this of whom I hear such things?” jSo he sought to see Him.

Feeding the Five Thousand

(Matt. 14:13–21; Mark 6:30–44; John 6:1–15)

10kAnd the apostles, when they had returned, told Him all that they had done. lThen He took them and went aside privately into a deserted place belonging to the city called Bethsaida.

11But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing.

12mWhen the day began to wear away, the twelve came and said to Him, “Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here.”

13But He said to them, “You give them something to eat.” And they said, “We have no more than five loaves and two fish, unless we go and buy food for all these people.”

14For there were about five thousand men. Then He said to His disciples, “Make them sit down in groups of fifty.”

15And they did so, and made them all sit down.

16Then He took the five loaves and the two fish, and looking up to heaven, He nblessed and broke them, and gave them to the disciples to set before the multitude.

17So they all ate and were 1filled, and twelve baskets of the leftover fragments were taken up by them.

Peter Confesses Jesus as the Christ

(Matt. 16:13–20; Mark 8:27–30)

18oAnd it happened, as He was alone praying, that His disciples joined Him, and He asked them, saying, “Who do the crowds say that I am?”

19So they answered and said, p“John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again.”

20He said to them, “But who do you say that I am?” qPeter answered and said, “The Christ of God.”

Jesus Predicts His Death and Resurrection

(Matt. 16:20–23; Mark 8:30–33)

21rAnd He strictly warned and commanded them to tell this to no one,

22saying, s“The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day.”

Take Up the Cross and Follow Him

(Matt. 16:24–27; Mark 8:34–38)

23tThen He said to them all, “If anyone desires to come after Me, let him deny himself, and take up his cross 2daily, and follow Me.

24u“For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it.

25v“For what profit is it to a man if he gains the whole world, and is himself destroyed or lost?

26w“For whoever is ashamed of Me and My words, of him the Son of Man will be xashamed when He comes in His own glory, and in His Father’s, and of the holy angels.

Jesus Transfigured on the Mount

(Matt. 16:28–17:9; Mark 9:2–10; 2 Pet. 1:16–18)

27y“But I tell you truly, there are some standing here who shall not taste death till they see the kingdom of God.”

28zNow it came to pass, about eight days after these sayings, that He took Peter, John, and James and went up on the mountain to pray.

29As He prayed, the appearance of His face was altered, and His robe became white and glistening.

30And behold, two men talked with Him, who were aMoses and bElijah,

31who appeared in glory and spoke of His 3decease which He was about to accomplish at Jerusalem.

32But Peter and those with him cwere heavy with sleep; and when they were fully awake, they saw His glory and the two men who stood with Him.

33Then it happened, as they were parting from Him, that Peter said to Jesus, “Master, it is good for us to be here; and let us make three 4tabernacles: one for You, one for Moses, and one for Elijah”—not knowing what he said.

34While he was saying this, a cloud came and overshadowed them; and they were fearful as they entered the dcloud.

35And a voice came out of the cloud, saying, e“This is 5My beloved Son. fHear Him!”

36When the voice had ceased, Jesus was found alone. gBut they kept quiet, and told no one in those days any of the things they had seen.

A Boy Is Healed

(Matt. 17:14–21; Mark 9:14–29)

37hNow it happened on the next day, when they had come down from the mountain, that a great multitude met Him.

38Suddenly a man from the multitude cried out, saying, “Teacher, I implore You, look on my son, for he is my only child.

39“And behold, a spirit seizes him, and he suddenly cries out; it convulses him so that he foams at the mouth; and it departs from him with great difficulty, bruising him.

40“So I implored Your disciples to cast it out, but they could not.”

41Then Jesus answered and said, “O 6faithless and perverse generation, how long shall I be with you and 7bear with you? Bring your son here.”

42And as he was still coming, the demon threw him down and convulsed him. Then Jesus rebuked the unclean spirit, healed the child, and gave him back to his father.

Jesus Again Predicts His Death

(Matt. 17:22, 23; Mark 9:30–32)

43And they were all amazed at the majesty of God. But while everyone marveled at all the things which Jesus did, He said to His disciples,

44i“Let these words sink down into your ears, for the Son of Man is about to be betrayed into the hands of men.”

45jBut they did not understand this saying, and it was hidden from them so that they did not perceive it; and they were afraid to ask Him about this saying.

Who Is the Greatest?

(Matt. 18:1–5; Mark 9:33–37)

46kThen a dispute arose among them as to which of them would be greatest.

47And Jesus, lperceiving the thought of their heart, took a mlittle child and set him by Him,

48and said to them, n“Whoever receives this little child in My name receives Me; and owhoever receives Me preceives Him who sent Me. qFor he who is least among you all will be great.”

Jesus Forbids Sectarianism

(Mark 9:38–41)

49rNow John answered and said, “Master, we saw someone casting out demons in Your name, and we forbade him because he does not follow with us.”

50But Jesus said to him, “Do not forbid him, for she who is not against 8us is on 9our side.”

A Samaritan Village Rejects the Savior

51Now it came to pass, when the time had come for tHim to be received up, that He steadfastly set His face to go to Jerusalem,

52and sent messengers before His face. And as they went, they entered a village of the Samaritans, to prepare for Him.

53But uthey did not receive Him, because His face was set for the journey to Jerusalem.

54And when His disciples vJames and John saw this, they said, “Lord, do You want us to command fire to come down from heaven and consume them, 10just as wElijah did?”

55But He turned and rebuked them, 11and said, “You do not know what manner of xspirit you are of.

5612“For ythe Son of Man did not come to destroy men’s lives but to save them.” And they went to another village.

The Cost of Discipleship

(Matt. 8:18–22)

57zNow it happened as they journeyed on the road, that someone said to Him, “Lord, I will follow You wherever You go.”

58And Jesus said to him, “Foxes have holes and birds of the air have nests, but the Son of Man ahas nowhere to lay His head.”

59bThen He said to another, “Follow Me.” But he said, “Lord, let me first go and bury my father.”

60Jesus said to him, “Let the dead bury their own dead, but you go and preach the kingdom of God.”

61And another also said, “Lord, cI will follow You, but let me first go and bid them farewell who are at my house.”

62But Jesus said to him, “No one, having put his hand to the plow, and looking back, is dfit for the kingdom of God.”

Luke 10

The Seventy Sent Out

1After these things the Lord appointed 1seventy others also, and asent them two by two before His face into every city and place where He Himself was about to go.

2Then He said to them, b“The harvest truly is great, but the laborers are few; therefore cpray the Lord of the harvest to send out laborers into His harvest.

3“Go your way; dbehold, I send you out as lambs among wolves.

4e“Carry neither money bag, knapsack, nor sandals; and fgreet no one along the road.

5g“But whatever house you enter, first say, ‘Peace to this house.’

6“And if a son of peace is there, your peace will rest on it; if not, it will return to you.

7h“And remain in the same house, ieating and drinking such things as they give, for jthe laborer is worthy of his wages. Do not go from house to house.

8“Whatever city you enter, and they receive you, eat such things as are set before you.

9k“And heal the sick there, and say to them, l‘The kingdom of God has come near to you.’

10“But whatever city you enter, and they do not receive you, go out into its streets and say,

11m‘The very dust of your city which clings to 2us we wipe off against you. Nevertheless know this, that the kingdom of God has come near you.’

123“But I say to you that nit will be more tolerable in that Day for Sodom than for that city.

Woe to the Impenitent Cities

(Matt. 11:20–24)

13o“Woe to you, Chorazin! Woe to you, Bethsaida! pFor if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.

14“But it will be more tolerable for Tȳre and Sidon at the judgment than for you.

15q“And you, Capernaum, 4who are rexalted to heaven, swill be brought down to Hades.

16t“He who hears you hears Me, uhe who rejects you rejects Me, and vhe who rejects Me rejects Him who sent Me.”

The Seventy Return with Joy

17Then wthe 5seventy returned with joy, saying, “Lord, even the demons are subject to us in Your name.”

18And He said to them, x“I saw Satan fall like lightning from heaven.

19“Behold, yI give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you.

20“Nevertheless do not rejoice in this, that the spirits are subject to you, but 6rather rejoice because zyour names are written in heaven.”

Jesus Rejoices in the Spirit

(Matt. 11:25–27)

21aIn that hour Jesus rejoiced in the Spirit and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and revealed them to babes. Even so, Father, for so it seemed good in Your sight.

22b“All7 things have been delivered to Me by My Father, and cno one knows who the Son is except the Father, and who the Father is except the Son, and the one to whom the Son wills to reveal Him.”

23Then He turned to His disciples and said privately, d“Blessed are the eyes which see the things you see;

24“for I tell you ethat many prophets and kings have desired to see what you see, and have not seen it, and to hear what you hear, and have not heard it.”

The Parable of the Good Samaritan

(Matt. 22:34–40; Mark 12:28–34)

25And behold, a certain 8lawyer stood up and tested Him, saying, f“Teacher, what shall I do to inherit eternal life?”

26He said to him, “What is written in the law? What is your reading of it?”

27So he answered and said, g“‘You shall love the LORD your God with all your heart, with all your soul, with all your strength, and with all your mind,’ and h‘your neighbor as yourself.’ ”

28And He said to him, “You have answered rightly; do this and iyou will live.”

29But he, wanting to jjustify himself, said to Jesus, “And who is my neighbor?”

30Then Jesus answered and said: “A certain man went down from Jerusalem to Jericho, and fell among 9thieves, who stripped him of his clothing, wounded him, and departed, leaving him half dead.

31“Now by chance a certain priest came down that road. And when he saw him, khe passed by on the other side.

32“Likewise a Levite, when he arrived at the place, came and looked, and passed by on the other side.

33“But a certain lSamaritan, as he journeyed, came where he was. And when he saw him, he had mcompassion.

34“So he went to him and bandaged his wounds, pouring on oil and wine; and he set him on his own animal, brought him to an inn, and took care of him.

35“On the next day, 10when he departed, he took out two ndenarii, gave them to the innkeeper, and said to him, ‘Take care of him; and whatever more you spend, when I come again, I will repay you.’

36“So which of these three do you think was neighbor to him who fell among the thieves?”

37And he said, “He who showed mercy on him.” Then Jesus said to him, o“Go and do likewise.”

Mary and Martha Worship and Serve

38Now it happened as they went that He entered a certain village; and a certain woman named pMartha welcomed Him into her house.

39And she had a sister called Mary, qwho also rsat at 11Jesus’ feet and heard His word.

40But Martha was distracted with much serving, and she approached Him and said, “Lord, do You not care that my sister has left me to serve alone? Therefore tell her to help me.”

41And 12Jesus answered and said to her, “Martha, Martha, you are worried and troubled about many things.

42“But sone thing is needed, and Mary has chosen that good part, which will not be taken away from her.”

Luke 11

The Model Prayer

(Matt. 6:9–15)

1Now it came to pass, as He was praying in a certain place, when He ceased, that one of His disciples said to Him, “Lord, teach us to pray, as John also taught his disciples.”

2So He said to them, “When you pray, say:

a Our1 Father 2in heaven,

Hallowed be Your name.

Your kingdom come.

3 Your will be done

On earth as it is in heaven.

3Give us day by day our daily bread.

4And bforgive us our sins,

For we also forgive everyone who is indebted to us.

And do not lead us into temptation,

4 But deliver us from the evil one.”

A Friend Comes at Midnight

5And He said to them, “Which of you shall have a friend, and go to him at midnight and say to him, ‘Friend, lend me three loaves;

6‘for a friend of mine has come to me on his journey, and I have nothing to set before him’;

7“and he will answer from within and say, ‘Do not trouble me; the door is now shut, and my children are with me in bed; I cannot rise and give to you’?

8“I say to you, cthough he will not rise and give to him because he is his friend, yet because of his persistence he will rise and give him as many as he needs.

Keep Asking, Seeking, Knocking

(Matt. 7:7–11)

9d“So I say to you, ask, and it will be given to you; eseek, and you will find; knock, and it will be opened to you.

10“For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.

11f“If a son asks for 5bread from any father among you, will he give him a stone? Or if he asks for a fish, will he give him a serpent instead of a fish?

12“Or if he asks for an egg, will he offer him a scorpion?

13“If you then, being evil, know how to give ggood gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!”

A House Divided Cannot Stand

(Matt. 12:22–30; Mark 3:22–27)

14hAnd He was casting out a demon, and it was mute. So it was, when the demon had gone out, that the mute spoke; and the multitudes marveled.

15But some of them said, i“He casts out demons by 6Beelzebub, the ruler of the demons.”

16Others, testing Him, jsought from Him a sign from heaven.

17kBut lHe, knowing their thoughts, said to them: “Every kingdom divided against itself is brought to desolation, and a house divided against a house falls.

18“If Satan also is divided against himself, how will his kingdom stand? Because you say I cast out demons by Beelzebub.

19“And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges.

20“But if I cast out demons mwith the finger of God, surely the kingdom of God has come upon you.

21n“When a strong man, fully armed, guards his own palace, his goods are in peace.

22“But owhen a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his 7spoils.

23p“He who is not with Me is against Me, and he who does not gather with Me scatters.

An Unclean Spirit Returns

(Matt. 12:43–45)

24q“When an unclean spirit goes out of a man, he goes through dry places, seeking rest; and finding none, he says, ‘I will return to my house from which I came.’

25“And when he comes, he finds it swept and put in order.

26“Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and rthe last state of that man is worse than the first.”

Keeping the Word

27And it happened, as He spoke these things, that a certain woman from the crowd raised her voice and said to Him, s“Blessed is the womb that bore You, and the breasts which nursed You!”

28But He said, t“More than that, blessed are those who hear the word of God and keep it!”

Seeking a Sign

(Matt. 12:38–42)

29uAnd while the crowds were thickly gathered together, He began to say, “This is an evil generation. It seeks a vsign, and no sign will be given to it except the sign of Jonah 8the prophet.

30“For as wJonah became a sign to the Ninevites, so also the Son of Man will be to this generation.

31x“The queen of the South will rise up in the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a ygreater than Solomon is here.

32“The men of Nineveh will rise up in the judgment with this generation and condemn it, for zthey repented at the preaching of Jonah; and indeed a greater than Jonah is here.

The Lamp of the Body

(Matt. 6:22, 23)

33a“No one, when he has lit a lamp, puts it in a secret place or under a bbasket, but on a lampstand, that those who come in may see the light.

34c“The lamp of the body is the eye. Therefore, when your eye is 9good, your whole body also is full of light. But when your eye is 10bad, your body also is full of darkness.

35“Therefore take heed that the light which is in you is not darkness.

36“If then your whole body is full of light, having no part dark, the whole body will be full of light, as when the bright shining of a lamp gives you light.”

Woe to the Pharisees and Lawyers

37And as He spoke, a certain Pharisee asked Him to dine with him. So He went in and sat down to eat.

38dWhen the Pharisee saw it, he marveled that He had not first washed before dinner.

39eThen the Lord said to him, “Now you Pharisees make the outside of the cup and dish clean, but fyour inward part is full of 11greed and wickedness.

40“Foolish ones! Did not gHe who made the outside make the inside also?

41h“But rather give alms of 12such things as you have; then indeed all things are clean to you.

42i“But woe to you Pharisees! For you tithe mint and rue and all manner of herbs, and jpass by justice and the klove of God. These you ought to have done, without leaving the others undone.

43l“Woe to you Pharisees! For you love the 13best seats in the synagogues and greetings in the marketplaces.

44m“Woe to you, 14scribes and Pharisees, hypocrites! nFor you are like graves which are not seen, and the men who walk over them are not aware of them.”

45Then one of the lawyers answered and said to Him, “Teacher, by saying these things You reproach us also.”

46And He said, “Woe to you also, lawyers! oFor you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers.

47p“Woe to you! For you build the tombs of the prophets, and your fathers killed them.

48“In fact, you bear witness that you approve the deeds of your fathers; for they indeed killed them, and you build their tombs.

49“Therefore the wisdom of God also said, q‘I will send them prophets and apostles, and some of them they will kill and persecute,’

50“that the blood of all the prophets which was shed from the foundation of the world may be required of this generation,

51r“from the blood of Abel to sthe blood of Zechariah who perished between the altar and the temple. Yes, I say to you, it shall be required of this generation.

52t“Woe to you lawyers! For you have taken away the key of knowledge. You did not enter in yourselves, and those who were entering in you hindered.”

5315And as He said these things to them, the scribes and the Pharisees began to assail Him vehemently, and to cross-examine Him about many things,

54lying in wait for Him, 16and useeking to catch Him in something He might say, 17that they might accuse Him.

Luke 12

Beware of Hypocrisy

(Matt. 10:26, 27)

1In athe meantime, when an innumerable multitude of people had gathered together, so that they trampled one another, He began to say to His disciples first of all, b“Beware of the 1leaven of the Pharisees, which is hypocrisy.

2c“For there is nothing covered that will not be revealed, nor hidden that will not be known.

3“Therefore whatever you have spoken in the dark will be heard in the light, and what you have spoken in the ear in inner rooms will be proclaimed on the housetops.

Jesus Teaches the Fear of God

(Matt. 10:8–31)

4d“And I say to you, eMy friends, do not be afraid of those who kill the body, and after that have no more that they can do.

5“But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, ffear Him!

6“Are not five sparrows sold for two 2copper coins? And gnot one of them is forgotten before God.

7“But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows.

Confess Christ Before Men

(Matt. 10:32, 33)

8h“Also I say to you, whoever confesses Me ibefore men, him the Son of Man also will confess before the angels of God.

9“But he who jdenies Me before men will be denied before the angels of God.

10“And kanyone who speaks a word against the Son of Man, it will be forgiven him; but to him who blasphemes against the Holy Spirit, it will not be forgiven.

11l“Now when they bring you to the synagogues and magistrates and authorities, do not worry about how or what you should answer, or what you should say.

12“For the Holy Spirit will mteach you in that very hour what you ought to say.”

The Parable of the Rich Fool

13Then one from the crowd said to Him, “Teacher, tell my brother to divide the inheritance with me.”

14But He said to him, n“Man, who made Me a judge or an arbitrator over you?”

15And He said to them, o“Take heed and beware of 3covetousness, for one’s life does not consist in the abundance of the things he possesses.”

16Then He spoke a parable to them, saying: “The ground of a certain rich man yielded plentifully.

17“And he thought within himself, saying, ‘What shall I do, since I have no room to store my crops?’

18“So he said, ‘I will do this: I will pull down my barns and build greater, and there I will store all my crops and my goods.

19‘And I will say to my soul, p“Soul, you have many goods laid up for many years; take your ease; qeat, drink, and be merry.” ’

20“But God said to him, ‘Fool! This night ryour soul will be required of you; sthen whose will those things be which you have provided?’

21“So is he who lays up treasure for himself, tand is not rich toward God.”

Do Not Worry

(Matt. 6:19–21, 25–34)

22Then He said to His disciples, “Therefore I say to you, udo not worry about your life, what you will eat; nor about the body, what you will put on.

23“Life is more than food, and the body is more than clothing.

24“Consider the ravens, for they neither sow nor reap, which have neither storehouse nor barn; and vGod feeds them. Of how much more value are you than the birds?

25“And which of you by worrying can add one cubit to his stature?

26“If you then are not able to do the least, why 4are you anxious for the rest?

27“Consider the lilies, how they grow: they neither toil nor spin; and yet I say to you, even wSolomon in all his glory was not 5arrayed like one of these.

28“If then God so clothes the grass, which today is in the field and tomorrow is thrown into the oven, how much more will He clothe you, O you of xlittle faith?

29“And do not seek what you should eat or what you should drink, nor have an anxious mind.

30“For all these things the nations of the world seek after, and your Father yknows that you need these things.

31z“But seek 6the kingdom of God, and all these things shall be added to you.

32“Do not fear, little flock, for ait is your Father’s good pleasure to give you the kingdom.

33b“Sell what you have and give calms; dprovide yourselves money bags which do not grow old, a treasure in the heavens that does not fail, where no thief approaches nor moth destroys.

34“For where your treasure is, there your heart will be also.

The Faithful Servant and the Evil Servant

(Matt. 24:42–51)

35e“Let your waist be girded and fyour lamps burning;

36“and you yourselves be like men who wait for their master, when he will return from the wedding, that when he comes and knocks they may open to him immediately.

37g“Blessed are those servants whom the master, when he comes, will find watching. Assuredly, I say to you that he will gird himself and have them sit down to eat, and will come and serve them.

38“And if he should come in the second watch, or come in the third watch, and find them so, blessed are those servants.

39h“But know this, that if the master of the house had known what hour the thief would come, he would 7have watched and not allowed his house to be broken into.

40i“Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.”

41Then Peter said to Him, “Lord, do You speak this parable only to us, or to all people?”

42And the Lord said, j“Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food 8in due season?

43“Blessed is that servant whom his master will find so doing when he comes.

44k“Truly, I say to you that he will make him ruler over all that he has.

45l“But if that servant says in his heart, ‘My master is delaying his coming,’ and begins to beat the male and female servants, and to eat and drink and be drunk,

46“the master of that servant will come on a mday when he is not looking for him, and at an hour when he is not aware, and will cut him in two and appoint him his portion with the unbelievers.

47“And nthat servant who oknew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes.

48p“But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more.

Christ Brings Division

(Matt. 10:34–39)

49q“I came to send fire on the earth, and how I wish it were already kindled!

50“But rI have a baptism to be baptized with, and how distressed I am till it is saccomplished!

51t“Do you suppose that I came to give peace on earth? I tell you, not at all, ubut rather division.

52v“For from now on five in one house will be divided: three against two, and two against three.

53w“Father will be divided against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law.”

Discern the Time

(Matt. 16:1–4)

54Then He also said to the multitudes, x“Whenever you see a cloud rising out of the west, immediately you say, ‘A shower is coming’; and so it is.

55“And when you see the ysouth wind blow, you say, ‘There will be hot weather’; and there is.

56“Hypocrites! You can discern the face of the sky and of the earth, but how is it you do not discern zthis time?

Make Peace with Your Adversary

57“Yes, and why, even of yourselves, do you not judge what is right?

58a“When you go with your adversary to the magistrate, make every effort balong the way to settle with him, lest he drag you to the judge, the judge deliver you to the officer, and the officer throw you into prison.

59“I tell you, you shall not depart from there till you have paid the very last mite.”

Luke 13

Repent or Perish

1There were present at that season some who told Him about the Galileans whose blood Pilate had 1mingled with their sacrifices.

2And Jesus answered and said to them, “Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things?

3“I tell you, no; but unless you repent you will all likewise perish.

4“Or those eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse sinners than all other men who dwelt in Jerusalem?

5“I tell you, no; but unless you repent you will all likewise perish.”

The Parable of the Barren Fig Tree

6He also spoke this parable: a“A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none.

7“Then he said to the keeper of his vineyard, ‘Look, for three years I have come seeking fruit on this fig tree and find none. Cut it down; why does it 2use up the ground?’

8“But he answered and said to him, ‘Sir, let it alone this year also, until I dig around it and fertilize it.

93‘And if it bears fruit, well. But if not, after that you can bcut it down.’ ”

A Spirit of Infirmity

10Now He was teaching in one of the synagogues on the Sabbath.

11And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way 4raise herself up.

12But when Jesus saw her, He called her to Him and said to her, “Woman, you are loosed from your cinfirmity.”

13dAnd He laid His hands on her, and immediately she was made straight, and glorified God.

14But the ruler of the synagogue answered with indignation, because Jesus had ehealed on the Sabbath; and he said to the crowd, f“There are six days on which men ought to work; therefore come and be healed on them, and gnot on the Sabbath day.”

15The Lord then answered him and said, 5“Hypocrite! hDoes not each one of you on the Sabbath loose his ox or donkey from the stall, and lead it away to water it?

16“So ought not this woman, ibeing a daughter of Abraham, whom Satan has bound—think of it—for eighteen years, be loosed from this bond on the Sabbath?”

17And when He said these things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were jdone by Him.

The Parable of the Mustard Seed

(Matt. 13:31, 32; Mark 4:30–32)

18kThen He said, “What is the kingdom of God like? And to what shall I compare it?

19“It is like a mustard seed, which a man took and put in his garden; and it grew and became a 6large tree, and the birds of the air nested in its branches.”

The Parable of the Leaven

(Matt. 13:33)

20And again He said, “To what shall I liken the kingdom of God?

21“It is like 7leaven, which a woman took and hid in three lmeasures8 of meal till it was all leavened.”

The Narrow Way

(Matt. 7:13, 14)

22mAnd He went through the cities and villages, teaching, and journeying toward Jerusalem.

23Then one said to Him, “Lord, are there nfew who are saved?” And He said to them,

24o“Strive to enter through the narrow gate, for pmany, I say to you, will seek to enter and will not be able.

25q“When once the Master of the house has risen up and rshut the door, and you begin to stand outside and knock at the door, saying, s‘Lord, Lord, open for us,’ and He will answer and say to you, t‘I do not know you, where you are from,’

26“then you will begin to say, ‘We ate and drank in Your presence, and You taught in our streets.’

27u“But He will say, ‘I tell you I do not know you, where you are from. vDepart from Me, all you workers of iniquity.’

28w“There will be weeping and gnashing of teeth, xwhen you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrust out.

29“They will come from the east and the west, from the north and the south, and sit down in the kingdom of God.

30y“And indeed there are last who will be first, and there are first who will be last.”

319On that very day some Pharisees came, saying to Him, “Get out and depart from here, for Herod wants to kill You.”

32And He said to them, “Go, tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day zI shall be 10perfected.’

33“Nevertheless I must journey today, tomorrow, and the day following; for it cannot be that a prophet should perish outside of Jerusalem.

Jesus Laments over Jerusalem

(Matt. 23:37–39)

34a“O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her brood under her wings, but you were not willing!

35“See! bYour house is left to you desolate; and 11assuredly, I say to you, you shall not see Me until the time comes when you say, c‘Blessed is He who comes in the name of the LORD!’ ”

Luke 14

A Man with Dropsy Healed on the Sabbath

1Now it happened, as He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath, that they watched Him closely.

2And behold, there was a certain man before Him who had dropsy.

3And Jesus, answering, spoke to the lawyers and Pharisees, saying, a“Is it lawful to heal on the 1Sabbath?”

4But they kept silent. And He took him and healed him, and let him go.

5Then He answered them, saying, b“Which of you, having a 2donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?”

6And they could not answer Him regarding these things.

Take the Lowly Place

7So He told a parable to those who were invited, when He noted how they chose the best places, saying to them:

8“When you are invited by anyone to a wedding feast, do not sit down in the best place, lest one more honorable than you be invited by him;

9“and he who invited you and him come and say to you, ‘Give place to this man,’ and then you begin with shame to take the lowest place.

10c“But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, ‘Friend, go up higher.’ Then you will have glory in the presence of those who sit at the table with you.

11d“For whoever exalts himself will be 3humbled, and he who humbles himself will be exalted.”

12Then He also said to him who invited Him, “When you give a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid.

13“But when you give a feast, invite ethe poor, the 4maimed, the lame, the blind.

14“And you will be fblessed, because they cannot repay you; for you shall be repaid at the resurrection of the just.”

The Parable of the Great Supper

(Matt. 22:1–14)

15Now when one of those who sat at the table with Him heard these things, he said to Him, g“Blessed is he who shall eat 5bread in the kingdom of God!”

16hThen He said to him, “A certain man gave a great supper and invited many,

17“and isent his servant at supper time to say to those who were invited, ‘Come, for all things are now ready.’

18“But they all with one accord began to make excuses. The first said to him, ‘I have bought a piece of ground, and I must go and see it. I ask you to have me excused.’

19“And another said, ‘I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused.’

20“Still another said, ‘I have married a wife, and therefore I cannot come.’

21“So that servant came and reported these things to his master. Then the master of the house, being angry, said to his servant, ‘Go out quickly into the streets and lanes of the city, and bring in here the poor and the 6maimed and the lame and the blind.’

22“And the servant said, ‘Master, it is done as you commanded, and still there is room.’

23“Then the master said to the servant, ‘Go out into the highways and hedges, and compel them to come in, that my house may be filled.

24‘For I say to you jthat none of those men who were invited shall taste my supper.’ ”

Leaving All to Follow Christ

(Matt. 10:34–39)

25Now great multitudes went with Him. And He turned and said to them,

26k“If anyone comes to Me land does not hate his father and mother, wife and children, brothers and sisters, myes, and his own life also, he cannot be My disciple.

27“And nwhoever does not bear his cross and come after Me cannot be My disciple.

28“For owhich of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it—

29“lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him,

30“saying, ‘This man began to build and was not able to finish.’

31“Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand?

32“Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace.

33“So likewise, whoever of you pdoes not forsake all that he has cannot be My disciple.

Tasteless Salt Is Worthless

(Matt. 5:13; Mark 9:50)

34q“Salt is good; but if the salt has lost its flavor, how shall it be seasoned?

35“It is neither fit for the land nor for the 7dunghill, but men throw it out. He who has ears to hear, let him hear!”

Luke 15

The Parable of the Lost Sheep

(Matt. 18:10–14)

1Then aall the tax collectors and the sinners drew near to Him to hear Him.

2And the Pharisees and scribes complained, saying, “This Man 1receives sinners band eats with them.”

3So He spoke this parable to them, saying:

4c“What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it?

5“And when he has found it, he lays it on his shoulders, rejoicing.

6“And when he comes home, he calls together his friends and neighbors, saying to them, d‘Rejoice with me, for I have found my sheep ewhich was lost!’

7“I say to you that likewise there will be more joy in heaven over one sinner who repents fthan over ninety-nine 2just persons who gneed no repentance.

The Parable of the Lost Coin

8“Or what woman, having ten silver 3coins, if she loses one coin, does not light a lamp, sweep the house, and search carefully until she finds it?

9“And when she has found it, she calls her friends and neighbors together, saying, ‘Rejoice with me, for I have found the piece which I lost!’

10“Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents.”

The Parable of the Lost Son

11Then He said: “A certain man had two sons.

12“And the younger of them said to his father, ‘Father, give me the portion of goods that falls to me.’ So he divided to them hhis livelihood.

13“And not many days after, the younger son gathered all together, journeyed to a far country, and there wasted his possessions with 4prodigal living.

14“But when he had spent all, there arose a severe famine in that land, and he began to be in want.

15“Then he went and joined himself to a citizen of that country, and he sent him into his fields to feed swine.

16“And he would gladly have filled his stomach with the 5pods that the swine ate, and no one gave him anything.

17“But when he came to himself, he said, ‘How many of my father’s hired servants have bread enough and to spare, and I perish with hunger!

18‘I will arise and go to my father, and will say to him, “Father, iI have sinned against heaven and before you,

19“and I am no longer worthy to be called your son. Make me like one of your hired servants.” ’

20“And he arose and came to his father. But jwhen he was still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him.

21“And the son said to him, ‘Father, I have sinned against heaven kand in your sight, and am no longer worthy to be called your son.’

22“But the father said to his servants, 6‘Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet.

23‘And bring the fatted calf here and kill it, and let us eat and be merry;

24l‘for this my son was dead and is alive again; he was lost and is found.’ And they began to be merry.

25“Now his older son was in the field. And as he came and drew near to the house, he heard music and dancing.

26“So he called one of the servants and asked what these things meant.

27“And he said to him, ‘Your brother has come, and because he has received him safe and sound, your father has killed the fatted calf.’

28“But he was angry and would not go in. Therefore his father came out and pleaded with him.

29“So he answered and said to his father, ‘Lo, these many years I have been serving you; I never transgressed your commandment at any time; and yet you never gave me a young goat, that I might make merry with my friends.

30‘But as soon as this son of yours came, who has devoured your livelihood with harlots, you killed the fatted calf for him.’

31“And he said to him, ‘Son, you are always with me, and all that I have is yours.

32‘It was right that we should make merry and be glad, mfor your brother was dead and is alive again, and was lost and is found.’ ”

Luke 16

The Parable of the Unjust Steward

1He also said to His disciples: “There was a certain rich man who had a steward, and an accusation was brought to him that this man was 1wasting his goods.

2“So he called him and said to him, ‘What is this I hear about you? Give an aaccount of your stewardship, for you can no longer be steward.’

3“Then the steward said within himself, ‘What shall I do? For my master is taking the stewardship away from me. I cannot dig; I am ashamed to beg.

4‘I have resolved what to do, that when I am put out of the stewardship, they may receive me into their houses.’

5“So he called every one of his master’s debtors to him, and said to the first, ‘How much do you owe my master?’

6“And he said, ‘A hundred 2measures of oil.’ So he said to him, ‘Take your bill, and sit down quickly and write fifty.’

7“Then he said to another, ‘And how much do you owe?’ So he said, ‘A hundred 3measures of wheat.’ And he said to him, ‘Take your bill, and write eighty.’

8“So the master commended the unjust steward because he had dealt shrewdly. For the sons of this world are more shrewd in their generation than bthe sons of light.

9“And I say to you, cmake friends for yourselves by unrighteous 4mammon, that when 5you fail, they may receive you into an everlasting home.

10d“He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much.

11“Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?

12“And if you have not been faithful in what is another man’s, who will give you what is your eown?

13f“No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.”

The Law, the Prophets, and the Kingdom

14Now the Pharisees, gwho were lovers of money, also heard all these things, and they 6derided Him.

15And He said to them, “You are those who hjustify yourselves ibefore men, but jGod knows your hearts. For kwhat is highly esteemed among men is an abomination in the sight of God.

16l“The law and the prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing into it.

17m“And it is easier for heaven and earth to pass away than for one 7tittle of the law to fail.

18n“Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery.

The Rich Man and Lazarus

19“There was a certain rich man who was clothed in purple and fine linen and 8fared sumptuously every day.

20“But there was a certain beggar named Lazarus, full of sores, who was laid at his gate,

21“desiring to be fed with 9the crumbs which fell from the rich man’s table. Moreover the dogs came and licked his sores.

22“So it was that the beggar died, and was carried by the angels to oAbraham’s bosom. The rich man also died and was buried.

23“And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.

24“Then he cried and said, ‘Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and pcool my tongue; for I qam tormented in this flame.’

25“But Abraham said, ‘Son, rremember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.

26‘And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.’

27“Then he said, ‘I beg you therefore, father, that you would send him to my father’s house,

28‘for I have five brothers, that he may testify to them, lest they also come to this place of torment.’

29“Abraham said to him, s‘They have Moses and the prophets; let them hear them.’

30“And he said, ‘No, father Abraham; but if one goes to them from the dead, they will repent.’

31“But he said to him, t‘If they do not hear Moses and the prophets, uneither will they be persuaded though one rise from the dead.’ ”

Luke 17

Jesus Warns of Offenses

(Matt. 18:6, 7; Mark 9:42)

1Then He said to the disciples, a“It is impossible that no 1offenses should come, but bwoe to him through whom they do come!

2“It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should 2offend one of these little ones.

3“Take heed to yourselves. cIf your brother sins 3against you, drebuke him; and if he repents, forgive him.

4“And if he sins against you seven times in a day, and seven times in a day returns 4to you, saying, ‘I repent,’ you shall forgive him.”

Faith and Duty

(Matt. 17:19–21; Mark 9:28, 29)

5And the apostles said to the Lord, “Increase our faith.”

6eSo the Lord said, “If you have faith as a mustard seed, you can say to this mulberry tree, ‘Be pulled up by the roots and be planted in the sea,’ and it would obey you.

7“And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, ‘Come at once and sit down to eat’?

8“But will he not rather say to him, ‘Prepare something for my supper, and gird yourself fand serve me till I have eaten and drunk, and afterward you will eat and drink’?

9“Does he thank that servant because he did the things that were commanded 5him? I think not.

10“So likewise you, when you have done all those things which you are commanded, say, ‘We are gunprofitable servants. We have done what was our duty to do.’ ”

Ten Lepers Cleansed

11Now it happened has He went to Jerusalem that He passed through the midst of Samaria and Galilee.

12Then as He entered a certain village, there met Him ten men who were lepers, iwho stood afar off.

13And they lifted up their voices and said, “Jesus, Master, have mercy on us!”

14So when He saw them, He said to them, j“Go, show yourselves to the priests.” And so it was that as they went, they were cleansed.

15And one of them, when he saw that he was healed, returned, and with a loud voice kglorified God,

16and fell down on his face at His feet, giving Him thanks. And he was a lSamaritan.

17So Jesus answered and said, “Were there not ten cleansed? But where are the nine?

18“Were there not any found who returned to give glory to God except this foreigner?”

19mAnd He said to him, “Arise, go your way. Your faith has made you well.”

The Coming of the Kingdom

(Gen. 6:5—8:22; 19:12–14)

20Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, “The kingdom of God does not come with observation;

21n“nor will they say, 6‘See here!’ or ‘See there!’ For indeed, othe kingdom of God is 7within you.”

22Then He said to the disciples, p“The days will come when you will desire to see one of the days of the Son of Man, and you will not see it.

23q“And they will say to you, 8‘Look here!’ or ‘Look there!’ Do not go after them or follow them.

24r“For as the lightning that flashes out of one part under heaven shines to the other part under heaven, so also the Son of Man will be in His day.

25s“But first He must suffer many things and be trejected by this generation.

26u“And as it vwas in the wdays of xNoah, so it will be also in the days of the Son of Man:

27“They ate, they drank, they married wives, they were given in marriage, until the yday that Noah entered the ark, and the flood came and zdestroyed them all.

28a“Likewise as it was also in the days of Lot: They ate, they drank, they bought, they sold, they planted, they built;

29“but on bthe day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all.

30“Even so will it be in the day when the Son of Man cis revealed.

31“In that day, he dwho is on the housetop, and his 9goods are in the house, let him not come down to take them away. And likewise the one who is in the field, let him not turn back.

32e“Remember Lot’s wife.

33f“Whoever seeks to save his life will lose it, and whoever loses his life will preserve it.

34g“I tell you, in that night there will be two 10men in one bed: the one will be taken and the other will be left.

35h“Two women will be grinding together: the one will be taken and the other left.

3611“Two men will be in the field: the one will be taken and the other left.”

37And they answered and said to Him, i“Where, Lord?” So He said to them, “Wherever the body is, there the eagles will be gathered together.”

Luke 18

The Parable of the Persistent Widow

1Then He spoke a parable to them, that men aalways ought to pray and not lose heart,

2saying: “There was in a certain city a judge who did not fear God nor 1regard man.

3“Now there was a widow in that city; and she came to him, saying, 2‘Get justice for me from my adversary.’

4“And he would not for a while; but afterward he said within himself, ‘Though I do not fear God nor regard man,

5b‘yet because this widow troubles me I will 3avenge her, lest by her continual coming she weary me.’ ”

6Then the Lord said, “Hear what the unjust judge said.

7“And cshall God not avenge His own elect who cry out day and night to Him, though He bears long with them?

8“I tell you dthat He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find faith on the earth?”

The Parable of the Pharisee and the Tax Collector

9Also He spoke this parable to some ewho trusted in themselves that they were righteous, and despised others:

10“Two men went up to the temple to pray, one a Pharisee and the other a tax collector.

11“The Pharisee fstood and prayed thus with himself, g‘God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector.

12‘I fast twice a week; I give tithes of all that I possess.’

13“And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’

14“I tell you, this man went down to his house justified rather than the other; hfor everyone who exalts himself will be 4humbled, and he who humbles himself will be exalted.”

Jesus Blesses Little Children

(Matt. 19:13–15; Mark 10:13–16)

15iThen they also brought infants to Him that He might touch them; but when the disciples saw it, they rebuked them.

16But Jesus called them to Him and said, “Let the little children come to Me, and do not forbid them; for jof such is the kingdom of God.

17k“Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it.”

Jesus Counsels the Rich Young Ruler

(Matt. 19:16–22; Mark 10:17–22)

18lNow a certain ruler asked Him, saying, “Good Teacher, what shall I do to inherit eternal life?”

19So Jesus said to him, “Why do you call Me good? No one is good but mOne, that is, God.

20“You know the commandments: n‘Do not commit adultery,’ ‘Do not murder,’ ‘Do not steal,’ ‘Do not bear false witness,’ o‘Honor your father and your mother.’ ”

21And he said, “All pthese things I have kept from my youth.”

22So when Jesus heard these things, He said to him, “You still lack one thing. qSell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me.”

23But when he heard this, he became very sorrowful, for he was very rich.

With God All Things Are Possible

(Matt. 19:23–30; Mark 10:23–31)

24And when Jesus saw that he became very sorrowful, He said, r“How hard it is for those who have riches to enter the kingdom of God!

25“For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”

26And those who heard it said, “Who then can be saved?”

27But He said, s“The things which are impossible with men are possible with God.”

28tThen Peter said, “See, we have left 5all and followed You.”

29So He said to them, “Assuredly, I say to you, uthere is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God,

30v“who shall not receive many times more in this present time, and in the age to come eternal life.”

Jesus a Third Time Predicts His Death and Resurrection

(Matt. 20:17–19; Mark 10:32–34)

31wThen He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all things xthat are written by the prophets concerning the Son of Man will be 6accomplished.

32“For yHe will be delivered to the Gentiles and will be mocked and insulted and spit upon.

33“They will scourge Him and kill Him. And the third day He will rise again.”

34zBut they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.

A Blind Man Receives His Sight

(Matt. 20:29–34; Mark 10:46–52)

35aThen it happened, as He was coming near Jericho, that a certain blind man sat by the road begging.

36And hearing a multitude passing by, he asked what it meant.

37So they told him that Jesus of Nazareth was passing by.

38And he cried out, saying, “Jesus, bSon of David, have mercy on me!”

39Then those who went before warned him that he should be quiet; but he cried out all the more, “Son of David, have mercy on me!”

40So Jesus stood still and commanded him to be brought to Him. And when he had come near, He asked him,

41saying, “What do you want Me to do for you?” He said, “Lord, that I may receive my sight.”

42Then Jesus said to him, “Receive your sight; cyour faith has made you well.”

43And immediately he received his sight, and followed Him, dglorifying God. And all the people, when they saw it, gave praise to God.

Luke 19

Jesus Comes to Zacchaeus’ House

1Then Jesus entered and passed through aJericho.

2Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.

3And he sought to bsee who Jesus was, but could not because of the crowd, for he was of short stature.

4So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.

5And when Jesus came to the place, He looked up 1and saw him, and said to him, “Zacchaeus, 2make haste and come down, for today I must stay at your house.”

6So he 3made haste and came down, and received Him joyfully.

7But when they saw it, they all 4complained, saying, c“He has gone to be a guest with a man who is a sinner.”

8Then Zacchaeus stood and said to the Lord, “Look, Lord, I give half of my goods to the dpoor; and if I have taken anything from anyone by efalse accusation, fI restore fourfold.”

9And Jesus said to him, “Today salvation has come to this house, because ghe also is ha son of Abraham;

10i“for the Son of Man has come to seek and to save that which was lost.”

The Parable of the Minas

(Matt. 25:14–30)

11Now as they heard these things, He spoke another parable, because He was near Jerusalem and because jthey thought the kingdom of God would appear immediately.

12kTherefore He said: “A certain nobleman went into a far country to receive for himself a kingdom and to return.

13“So he called ten of his servants, delivered to them ten 5minas, and said to them, ‘Do business till I come.’

14l“But his citizens hated him, and sent a delegation after him, saying, ‘We will not have this man to reign over us.’

15“And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.

16“Then came the first, saying, ‘Master, your mina has earned ten minas.’

17“And he said to him, m‘Well done, good servant; because you were nfaithful in a very little, have authority over ten cities.’

18“And the second came, saying, ‘Master, your mina has earned five minas.’

19“Likewise he said to him, ‘You also be over five cities.’

20“Then another came, saying, ‘Master, here is your mina, which I have kept put away in a handkerchief.

21o‘For I feared you, because you are 6an austere man. You collect what you did not deposit, and reap what you did not sow.’

22“And he said to him, p‘Out of your own mouth I will judge you, you wicked servant. qYou knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.

23‘Why then did you not put my money in the bank, that at my coming I might have collected it with interest?’

24“And he said to those who stood by, ‘Take the mina from him, and give it to him who has ten minas.’

25(“But they said to him, ‘Master, he has ten minas.’)

26‘For I say to you, rthat to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.

27‘But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.’ ”

The Triumphal Entry

(Matt. 21:1–11; Mark 11:1–11; John 12:12–19)

28When He had said this, sHe went on ahead, going up to Jerusalem.

29tAnd it came to pass, when He drew near to 7Bethphage and uBethany, at the mountain called vOlivet, that He sent two of His disciples,

30saying, “Go into the village opposite you, where as you enter you will find a colt tied, on which no one has ever sat. Loose it and bring it here.

31“And if anyone asks you, ‘Why are you loosing it?’ thus you shall say to him, ‘Because the Lord has need of it.’ ”

32So those who were sent went their way and found it just was He had said to them.

33But as they were loosing the colt, the owners of it said to them, “Why are you loosing the colt?”

34And they said, “The Lord has need of him.”

35Then they brought him to Jesus. xAnd they threw their own clothes on the colt, and they set Jesus on him.

36And as He went, many spread their clothes on the road.

37Then, as He was now drawing near the descent of the Mount of Olives, the whole multitude of the disciples began to yrejoice and praise God with a loud voice for all the mighty works they had seen,

38saying:

z“ ‘Blessed is the King who comes in the name of the LORD!’

a Peace in heaven and glory in the highest!”

39And some of the Pharisees called to Him from the crowd, “Teacher, rebuke Your disciples.”

40But He answered and said to them, “I tell you that if these should keep silent, bthe stones would immediately cry out.”

Jesus Weeps over Jerusalem

41Now as He drew near, He saw the city and cwept over it,

42saying, “If you had known, even you, especially in this dyour day, the things that emake for your fpeace! But now they are hidden from your eyes.

43“For days will come upon you when your enemies will gbuild an embankment around you, surround you and close you in on every side,

44h“and level you, and your children within you, to the ground; and ithey will not leave in you one stone upon another, jbecause you did not know the time of your visitation.”

Jesus Cleanses the Temple

(Matt. 21:12–17; Mark 11:15–19; John 2:12–25)

45kThen He went into the temple and began to drive out those who 8bought and sold in it,

46saying to them, “It is written, l‘My house 9is a house of prayer,’ but you have made it a m‘den of thieves.’ ”

47And He nwas teaching daily in the temple. But othe chief priests, the scribes, and the leaders of the people sought to destroy Him,

48and were unable to do anything; for all the people were very attentive to phear Him.

Luke 20

Jesus’ Authority Questioned

(Matt. 21:23–27; Mark 11:27–33)

1Now ait happened on one of those days, as He taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the elders, confronted Him

2and spoke to Him, saying, “Tell us, bby what authority are You doing these things? Or who is he who gave You this authority?”

3But He answered and said to them, “I also will ask you one thing, and answer Me:

4“The cbaptism of John—was it from heaven or from men?”

5And they reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say, ‘Why 1then did you not believe him?’

6“But if we say, ‘From men,’ all the people will stone us, dfor they are persuaded that John was a prophet.”

7So they answered that they did not know where it was from.

8And Jesus said to them, “Neither will I tell you by what authority I do these things.”

The Parable of the Wicked Vinedressers

(Matt. 21:33–46; Mark 12:1–12)

9Then He began to tell the people this parable: e“A certain man planted a vineyard, leased it to 2vinedressers, and went into a far country for a long time.

10“Now at 3vintage-time he fsent a servant to the vinedressers, that they might give him some of the fruit of the vineyard. But the vinedressers beat him and sent him away empty-handed.

11“Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.

12“And again he sent a third; and they wounded him also and cast him out.

13“Then the owner of the vineyard said, ‘What shall I do? I will send my beloved son. Probably they will respect him when they see him.’

14“But when the vinedressers saw him, they reasoned among themselves, saying, ‘This is the gheir. Come, hlet us kill him, that the inheritance may be iours.’

15“So they cast him out of the vineyard and jkilled him. Therefore what will the owner of the vineyard do to them?

16“He will come and destroy those vinedressers and give the vineyard to kothers.” And when they heard it they said, “Certainly not!”

17Then He looked at them and said, “What then is this that is written:

l‘The stone which the builders rejected

Has become the chief cornerstone’?

18“Whoever falls on that stone will be mbroken; but non whomever it falls, it will grind him to powder.”

19And the chief priests and the scribes that very hour sought to lay hands on Him, but they 4feared the people—for they knew He had spoken this parable against them.

The Pharisees: Is It Lawful to Pay Taxes to Caesar?

(Matt. 22:15–22; Mark 12:13–17)

20oSo they watched Him, and sent spies who pretended to be righteous, that they might seize on His words, in order to deliver Him to the power and the authority of the governor.

21Then they asked Him, saying, p“Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth:

22“Is it lawful for us to pay taxes to Caesar or not?”

23But He perceived their craftiness, and said to them, 5“Why do you test Me?

24“Show Me a denarius. Whose image and inscription does it have?” They answered and said, “Caesar’s.”

25And He said to them, q“Render6 therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.”

26But they could not catch Him in His words in the presence of the people. And they marveled at His answer and kept silent.

The Sadducees: What About the Resurrection?

(Matt. 22:23–33; Mark 12:18–27)

27rThen some of the Sadducees, swho deny that there is a resurrection, came to Him and asked Him,

28saying: “Teacher, Moses wrote to us that if a man’s brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother.

29“Now there were seven brothers. And the first took a wife, and died without children.

30“And the second 7took her as wife, and he died childless.

31“Then the third took her, and in like manner the seven 8also; and they left no children, and died.

32“Last of all the woman died also.

33“Therefore, in the resurrection, whose wife does she become? For all seven had her as wife.”

34Jesus answered and said to them, “The sons of this age marry and are given in marriage.

35“But those who are tcounted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage;

36“nor can they die anymore, for uthey are equal to the angels and are sons of God, vbeing sons of the resurrection.

37“But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord w‘the God of Abraham, the God of Isaac, and the God of Jacob.’

38“For He is not the God of the dead but of the living, for xall live to Him.”

39Then some of the scribes answered and said, “Teacher, You have spoken well.”

40But after that they dared not question Him anymore.

Jesus: How Can David Call His Descendant Lord?

(Matt. 22:41–46; Mark 12:35–37)

41And He said to them, y“How can they say that the Christ is the Son of David?

42“Now David himself said in the Book of Psalms:

z‘The LORD said to my Lord,

“Sit at My right hand,

43Till I make Your enemies Your footstool.” ’

44“Therefore David calls Him ‘Lord’; ahow is He then his Son?”

Beware of the Scribes

(Matt. 23:1–7; Mark 12:38–40)

45bThen, in the hearing of all the people, He said to His disciples,

46c“Beware of the scribes, who desire to go around in long robes, dlove greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts,

47e“who devour widows’ houses, and for a fpretense make long prayers. These will receive greater condemnation.”

Luke 21

The Widow’s Two Mites

(Mark 12:41–44)

1And He looked up aand saw the rich putting their gifts into the treasury,

2and He saw also a certain bpoor widow putting in two cmites.1

3So He said, “Truly I say to you dthat this poor widow has put in more than all;

4“for all these out of their abundance have put in offerings 2for God, but she out of her poverty put in eall the livelihood that she had.”

Jesus Predicts the Destruction of the Temple

(Matt. 24:1, 2; Mark 13:1, 2)

5fThen, as some spoke of the temple, how it was 3adorned with beautiful stones and donations, He said,

6“These things which you see—the days will come in which gnot one stone shall be left upon another that shall not be thrown down.”

The Signs of the Times and the End of the Age

(Matt. 24:3–14; Mark 13:3–13)

7So they asked Him, saying, “Teacher, but when will these things be? And what sign will there be when these things are about to take place?”

8And He said: h“Take heed that you not be deceived. For many will come in My name, saying, ‘I am He,’ and, ‘The time has drawn near.’ 4Therefore do not 5go after them.

9“But when you hear of iwars and commotions, do not be terrified; for these things must come to pass first, but the end will not come immediately.”

10jThen He said to them, “Nation will rise against nation, and kingdom against kingdom.

11“And there will be great kearthquakes in various places, and famines and pestilences; and there will be fearful sights and great signs from heaven.

12l“But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and mprisons. nYou will be brought before kings and rulers ofor My name’s sake.

13“But pit will turn out for you as an occasion for testimony.

14q“Therefore settle it in your hearts not to meditate beforehand on what you will 6answer;

15“for I will give you a mouth and wisdom rwhich all your adversaries will not be able to contradict or 7resist.

16s“You will be betrayed even by parents and brothers, relatives and friends; and they will put tsome of you to death.

17“And uyou will be hated by all for My name’s sake.

18v“But not a hair of your head shall be lost.

19“By your patience possess your souls.

The Destruction of Jerusalem

(Matt. 24:15–28; Mark 13:14–23)

20w“But when you see Jerusalem surrounded by armies, then know that its desolation is near.

21“Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her.

22“For these are the days of vengeance, that xall things which are written may be fulfilled.

23y“But woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people.

24“And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles zuntil the times of the Gentiles are fulfilled.

The Coming of the Son of Man

(Matt. 24:29–31; Mark 13:24–27)

25a“And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring;

26“men’s hearts failing them from fear and the expectation of those things which are coming on the earth, bfor the powers of the heavens will be shaken.

27“Then they will see the Son of Man ccoming in a cloud with power and great glory.

28“Now when these things begin to happen, look up and lift up your heads, because dyour redemption draws near.”

The Parable of the Fig Tree

(Matt. 24:32–35; Mark 13:28–31)

29eThen He spoke to them a parable: “Look at the fig tree, and all the trees.

30“When they are already budding, you see and know for yourselves that summer is now near.

31“So you also, when you see these things happening, know that the kingdom of God is near.

32“Assuredly, I say to you, this generation will by no means pass away till all things take place.

33f“Heaven and earth will pass away, but My gwords will by no means pass away.

The Importance of Watching

(Matt. 24:36–44; Mark 13:32–37)

34“But htake heed to yourselves, lest your hearts be weighed down with 8carousing, drunkenness, and icares of this life, and that Day come on you unexpectedly.

35“For jit will come as a snare on all those who dwell on the face of the whole earth.

36k“Watch therefore, and lpray always that you may 9be counted mworthy to escape all these things that will come to pass, and nto stand before the Son of Man.”

37oAnd in the daytime He was teaching in the temple, but pat night He went out and stayed on the mountain called Olivet.

38Then early in the morning all the people came to Him in the temple to hear Him.

Luke 22

The Plot to Kill Jesus

(Matt. 26:1–5, 14–16; Mark 14:1, 2, 10, 11; John 11:45–53)

1Now athe Feast of Unleavened Bread drew near, which is called Passover.

2And bthe chief priests and the scribes sought how they might kill Him, for they feared the people.

3cThen Satan entered Judas, surnamed Iscariot, who was numbered among the dtwelve.

4So he went his way and conferred with the chief priests and captains, how he might betray Him to them.

5And they were glad, and eagreed to give him money.

6So he promised and sought opportunity to fbetray Him to them in the absence of the multitude.

Jesus and His Disciples Prepare the Passover

7gThen came the Day of Unleavened Bread, when the Passover must be 1killed.

8And He sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat.”

9So they said to Him, “Where do You want us to prepare?”

10And He said to them, “Behold, when you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house which he enters.

11“Then you shall say to the master of the house, ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with My disciples?” ’

12“Then he will show you a large, furnished upper room; there make ready.”

13So they went and hfound it just as He had said to them, and they prepared the Passover.

Jesus Institutes the Lord’s Supper

14iWhen the hour had come, He sat down, and the 2twelve apostles with Him.

15Then He said to them, “With fervent desire I have desired to eat this Passover with you before I suffer;

16“for I say to you, I will no longer eat of it juntil it is fulfilled in the kingdom of God.”

17Then He took the cup, and gave thanks, and said, “Take this and divide it among yourselves;

18“for kI say to you, 3I will not drink of the fruit of the vine until the kingdom of God comes.”

19lAnd He took bread, gave thanks and broke it, and gave it to them, saying, “This is My mbody which is given for you; ndo this in remembrance of Me.”

20Likewise He also took the cup after supper, saying, o“This cup is the new covenant in My blood, which is shed for you.

21p“But behold, the hand of My betrayer is with Me on the table.

22q“And truly the Son of Man goes ras it has been determined, but woe to that man by whom He is betrayed!”

23sThen they began to question among themselves, which of them it was who would do this thing.

The Disciples Argue About Greatness

24tNow there was also a dispute among them, as to which of them should be considered the greatest.

25uAnd He said to them, “The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called ‘benefactors.’

26v“But not so among you; on the contrary, whe who is greatest among you, let him be as the younger, and he who governs as he who serves.

27x“For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet yI am among you as the One who serves.

28“But you are those who have continued with Me in zMy trials.

29“And aI bestow upon you a kingdom, just as My Father bestowed one upon Me,

30“that byou may eat and drink at My table in My kingdom, cand sit on thrones judging the twelve tribes of Israel.”

Jesus Predicts Peter’s Denial

(Matt. 26:31–35; Mark 14:27–31; John 13:36–38)

314And the Lord said, “Simon, Simon! Indeed, dSatan has asked for you, that he may esift you as wheat.

32“But fI have prayed for you, that your faith should not fail; and when you have returned to Me, gstrengthen your brethren.”

33But he said to Him, “Lord, I am ready to go with You, both to prison and to death.”

34hThen He said, “I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me.”

Supplies for the Road

35iAnd He said to them, “When I sent you without money bag, knapsack, and sandals, did you lack anything?” So they said, “Nothing.”

36Then He said to them, “But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one.

37“For I say to you that this which is written must still be 5accomplished in Me: j‘And He was numbered with the transgressors.’ For the things concerning Me have an end.”

38So they said, “Lord, look, here are two swords.” And He said to them, “It is enough.”

The Prayer in the Garden

(Matt. 26:36–46; Mark 14:32–42; John 18:1)

39kComing out, lHe went to the Mount of Olives, as He was accustomed, and His disciples also followed Him.

40mWhen He came to the place, He said to them, “Pray that you may not enter into temptation.”

41nAnd He was withdrawn from them about a stone’s throw, and He knelt down and prayed,

42saying, “Father, if it is Your will, take this cup away from Me; nevertheless onot My will, but Yours, be done.”

436Then pan angel appeared to Him from heaven, strengthening Him.

44qAnd being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground.

45When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow.

46Then He said to them, “Why rdo you sleep? Rise and spray, lest you enter into temptation.”

Betrayal and Arrest in Gethsemane

(Matt. 26:47–56; Mark 14:43–52; John 18:1–11)

47And while He was still speaking, tbehold, a multitude; and he who was called uJudas, one of the twelve, went before them and drew near to Jesus to kiss Him.

48But Jesus said to him, “Judas, are you betraying the Son of Man with a vkiss?”

49When those around Him saw what was going to happen, they said to Him, “Lord, shall we strike with the sword?”

50And wone of them struck the servant of the high priest and cut off his right ear.

51But Jesus answered and said, “Permit even this.” And He touched his ear and healed him.

52xThen Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, “Have you come out, as against a yrobber, with swords and clubs?

53“When I was with you daily in the ztemple, you did not try to seize Me. But this is your ahour, and the power of darkness.”

Peter Denies Jesus, and Weeps Bitterly

(Matt. 26:69–75; Mark 14:66–72; John 18:13–18, 25–27)

54bHaving arrested Him, they led Him and brought Him into the high priest’s house. cBut Peter followed at a distance.

55dNow when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them.

56And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, “This man was also with Him.”

57But he denied 7Him, saying, “Woman, I do not know Him.”

58eAnd after a little while another saw him and said, “You also are of them.” But Peter said, “Man, I am not!”

59fThen after about an hour had passed, another confidently affirmed, saying, “Surely this fellow also was with Him, for he is a gGalilean.”

60But Peter said, “Man, I do not know what you are saying!” Immediately, while he was still speaking, 8the rooster crowed.

61And the Lord turned and looked at Peter. Then hPeter remembered the word of the Lord, how He had said to him, i“Before the rooster 9crows, you will deny Me three times.”

62So Peter went out and wept bitterly.

Jesus Mocked and Beaten

(Matt. 26:67, 68; Mark 14:65)

63jNow the men who held Jesus mocked Him and kbeat Him.

6410And having blindfolded Him, they lstruck Him on the face and asked Him, saying, “Prophesy! Who is the one who struck You?”

65And many other things they blasphemously spoke against Him.

Jesus Faces the Sanhedrin

(Matt. 26:57–68; Mark 14:61–64; John 18:12–14, 19–24)

66mAs soon as it was day, nthe elders of the people, both chief priests and scribes, came together and led Him into their council, saying,

67o“If You are the Christ, tell us.” But He said to them, “If I tell you, you will pby no means believe.

68“And if I 11also ask you, you will by no means answer 12Me or let Me go.

69q“Hereafter the Son of Man will sit on the right hand of the power of God.”

70Then they all said, “Are You then the Son of God?” So He said to them, r“You rightly say that I am.”

71sAnd they said, “What further testimony do we need? For we have heard it ourselves from His own mouth.”

Luke 23

Jesus Handed Over to Pontius Pilate

(Matt. 27:1, 2, 11–14; Mark 15:1–5; John 18:28–38)

1Then athe whole multitude of them arose and led Him to bPilate.

2And they began to caccuse Him, saying, “We found this fellow dperverting 1the nation, and eforbidding to pay taxes to Caesar, saying fthat He Himself is Christ, a King.”

3gThen Pilate asked Him, saying, “Are You the King of the Jews?” He answered him and said, “It is as you say.”

4So Pilate said to the chief priests and the crowd, h“I find no fault in this Man.”

5But they were the more fierce, saying, “He stirs up the people, teaching throughout all Judea, beginning from iGalilee to this place.”

Jesus Faces Herod

6When Pilate heard 2of Galilee, he asked if the Man were a Galilean.

7And as soon as he knew that He belonged to jHerod’s jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time.

8Now when Herod saw Jesus, khe was exceedingly glad; for he had desired for a long time to see Him, because lhe had heard many things about Him, and he hoped to see some miracle done by Him.

9Then he questioned Him with many words, but He answered him mnothing.

10And the chief priests and scribes stood and vehemently accused Him.

11nThen Herod, with his 3men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate.

12That very day oPilate and Herod became friends with each other, for previously they had been at enmity with each other.

Taking the Place of Barabbas

(Matt. 27:15–26; Mark 15:6–15; John 18:38—19:16)

13pThen Pilate, when he had called together the chief priests, the rulers, and the people,

14said to them, q“You have brought this Man to me, as one who misleads the people. And indeed, rhaving examined Him in your presence, I have found no fault in this Man concerning those things of which you accuse Him;

15“no, neither did Herod, for 4I sent you back to him; and indeed nothing deserving of death has been done by Him.

16s“I will therefore chastise Him and release Him”

17t(for5 it was necessary for him to release one to them at the feast).

18And uthey all cried out at once, saying, “Away with this Man, and release to us Barabbas”—

19who had been thrown into prison for a certain rebellion made in the city, and for murder.

20Pilate, therefore, wishing to release Jesus, again called out to them.

21But they shouted, saying, “Crucify Him, crucify Him!”

22Then he said to them the third time, “Why, what evil has He done? I have found no reason for death in Him. I will therefore chastise Him and let Him go.”

23But they were insistent, demanding with loud voices that He be crucified. And the voices of these men 6and of the chief priests prevailed.

24So vPilate gave sentence that it should be as they requested.

25wAnd he released 7to them the one they requested, who for rebellion and murder had been thrown into prison; but he delivered Jesus to their will.

The King on a Cross

(Matt. 27:32–44; Mark 15:21–32; John 19:17–24)

26xNow as they led Him away, they laid hold of a certain man, Simon a Cyrenian, who was coming from the country, and on him they laid the cross that he might bear it after Jesus.

27And a great multitude of the people followed Him, and women who also mourned and lamented Him.

28But Jesus, turning to them, said, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children.

29y“For indeed the days are coming in which they will say, ‘Blessed are the barren, wombs that never bore, and breasts which never nursed!’

30“Then they will begin z‘to say to the mountains, “Fall on us!” and to the hills, “Cover us!” ’

31a“For if they do these things in the green wood, what will be done in the dry?”

32bThere were also two others, criminals, led with Him to be put to death.

33And cwhen they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left.

348Then Jesus said, “Father, dforgive them, for ethey do not know what they do.” And fthey divided His garments and cast lots.

35And gthe people stood looking on. But even the hrulers with them sneered, saying, “He saved others; let Him save Himself if He is the Christ, the chosen of God.”

36The soldiers also mocked Him, coming and offering Him isour wine,

37and saying, “If You are the King of the Jews, save Yourself.”

38jAnd an inscription also was 9written over Him in letters of Greek, Latin, and Hebrew:

THIS IS THE KING OF THE JEWS.

39kThen one of the criminals who were hanged blasphemed Him, saying, 10“If You are the Christ, save Yourself and us.”

40But the other, answering, rebuked him, saying, “Do you not even fear God, seeing you are under the same condemnation?

41“And we indeed justly, for we receive the due reward of our deeds; but this Man has done lnothing wrong.”

42Then he said 11to Jesus, “Lord, remember me when You come into Your kingdom.”

43And Jesus said to him, “Assuredly, I say to you, today you will be with Me in mParadise.”

Jesus Dies on the Cross

(Matt. 27:45–56; Mark 15:33–41; John 19:25–30)

44nNow it 12was about the sixth hour, and there was darkness over all the earth until the ninth hour.

45Then the sun was 13darkened, and othe veil of the temple was torn in 14two.

46And when Jesus had cried out with a loud voice, He said, “Father, p‘into Your hands I commit My spirit.’ ” qHaving said this, He breathed His last.

47rSo when the centurion saw what had happened, he glorified God, saying, “Certainly this was a righteous Man!”

48And the whole crowd who came together to that sight, seeing what had been done, beat their breasts and returned.

49sBut all His acquaintances, and the women who followed Him from Galilee, stood at a distance, watching these things.

Jesus Buried in Joseph’s Tomb

(Matt. 27:57–61; Mark 15:42–47; John 19:38–42)

50tNow behold, there was a man named Joseph, a council member, a good and just man.

51He had not consented to their decision and deed. He was from Arimathea, a city of the Jews, uwho15 himself was also waiting for the kingdom of God.

52This man went to Pilate and asked for the body of Jesus.

53vThen he took it down, wrapped it in linen, and laid it in a tomb that was hewn out of the rock, where no one had ever lain before.

54That day was wthe Preparation, and the Sabbath drew near.

55And the women xwho had come with Him from Galilee followed after, and ythey observed the tomb and how His body was laid.

56Then they returned and zprepared spices and fragrant oils. And they rested on the Sabbath aaccording to the commandment.

Luke 24

He Is Risen

(Matt. 28:1–10; Mark 16:1–8; John 20:1–10)

1Now aon the first day of the week, very early in the morning, they, 1and certain other women with them, came to the tomb bbringing the spices which they had prepared.

2cBut they found the stone rolled away from the tomb.

3dThen they went in and did not find the body of the Lord Jesus.

4And it happened, as they were 2greatly perplexed about this, that ebehold, two men stood by them in shining garments.

5Then, as they were afraid and bowed their faces to the earth, they said to them, “Why do you seek the living among the dead?

6“He is not here, but is risen! fRemember how He spoke to you when He was still in Galilee,

7“saying, ‘The Son of Man must be gdelivered into the hands of sinful men, and be crucified, and the third day rise again.’ ”

8And hthey remembered His words.

9iThen they returned from the tomb and told all these things to the eleven and to all the rest.

10It was Mary Magdalene, jJoanna, Mary the mother of James, and the other women with them, who told these things to the apostles.

11kAnd their words seemed to them like 3idle tales, and they did not believe them.

12lBut Peter arose and ran to the tomb; and stooping down, he saw the linen cloths 4lying by themselves; and he departed, marveling to himself at what had happened.

The Road to Emmaus

(Mark 16:12, 13)

13mNow behold, two of them were traveling that same day to a village called Emmaus, which was 5seven miles from Jerusalem.

14And they talked together of all these things which had happened.

15So it was, while they conversed and reasoned, that nJesus Himself drew near and went with them.

16But otheir eyes were restrained, so that they did not know Him.

17And He said to them, “What kind of conversation is this that you have with one another as you 6walk and are sad?”

18Then the one pwhose name was Cleopas answered and said to Him, “Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?”

19And He said to them, “What things?” So they said to Him, “The things concerning Jesus of Nazareth, qwho was a Prophet rmighty in deed and word before God and all the people,

20s“and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him.

21“But we were hoping tthat it was He who was going to redeem Israel. Indeed, besides all this, today is the third day since these things happened.

22“Yes, and ucertain women of our company, who arrived at the tomb early, astonished us.

23“When they did not find His body, they came saying that they had also seen a vision of angels who said He was alive.

24“And vcertain of those who were with us went to the tomb and found it just as the women had said; but Him they did not see.”

25Then He said to them, “O foolish ones, and slow of heart to believe in all that the prophets have spoken!

26w“Ought not the Christ to have suffered these things and to enter into His xglory?”

27And beginning at yMoses and zall the Prophets, He 7expounded to them in all the Scriptures the things concerning Himself.

The Disciples’ Eyes Opened

28Then they drew near to the village where they were going, and aHe 8indicated that He would have gone farther.

29But bthey constrained Him, saying, c“Abide with us, for it is toward evening, and the day is far spent.” And He went in to stay with them.

30Now it came to pass, as dHe sat at the table with them, that He took bread, blessed and broke it, and gave it to them.

31Then their eyes were opened and they knew Him; and He vanished from their sight.

32And they said to one another, “Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?”

33So they rose up that very hour and returned to Jerusalem, and found the eleven and those who were with them gathered together,

34saying, “The Lord is risen indeed, and ehas appeared to Simon!”

35And they told about the things that had happened on the road, and how He was 9known to them in the breaking of bread.

Jesus Appears to His Disciples

(John 20:19–23; Acts 1:3–5; 1 Cor. 15:5)

36fNow as they said these things, Jesus Himself stood in the midst of them, and said to them, “Peace to you.”

37But they were terrified and frightened, and supposed they had seen ga spirit.

38And He said to them, “Why are you troubled? And why do doubts arise in your hearts?

39“Behold My hands and My feet, that it is I Myself. hHandle Me and see, for a ispirit does not have flesh and bones as you see I have.”

4010When He had said this, He showed them His hands and His feet.

41But while they still did not believe jfor joy, and marveled, He said to them, k“Have you any food here?”

42So they gave Him a piece of a broiled fish 11and some honeycomb.

43lAnd He took it and ate in their presence.

The Scriptures Opened

44Then He said to them, m“These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.”

45And nHe opened their understanding, that they might comprehend the Scriptures.

46Then He said to them, o“Thus it is written, 12and thus it was necessary for the Christ to suffer and to rise from the dead the third day,

47“and that repentance and premission of sins should be preached in His name qto all nations, beginning at Jerusalem.

48“And ryou are witnesses of these things.

49s“Behold, I send the Promise of My Father upon you; but tarry in the city 13of Jerusalem until you are endued with power from on high.”

The Ascension

(Mark 16:19, 20; Acts 1:9)

50And He led them out tas far as Bethany, and He lifted up His hands and blessed them.

51uNow it came to pass, while He blessed them, that He was parted from them and carried up into heaven.

52vAnd they worshiped Him, and returned to Jerusalem with great joy,

53and were continually win the temple 14praising and blessing God. 15Amen.

Luke Commentaries

Luke 1

1:1–4 These 4 verses make a single sentence, written in the polished style of a Gr. literary classic. It was common for Gr. historical works to begin with such a prologue. After this formal prologue, however, Luke shifted into a simpler style of narrative, probably patterned after the familiar style of the LXX.

1:1 many. Although Luke wrote direct divine revelation inspired by the Holy Spirit, he acknowledged the works of others (see note on v. 2) who had set down in writing events from Christ’s life. All those sources have been long lost, except for the inspired gospels. Since Matthew and Mark were most likely written before Luke, it has been suggested that either one or both of those may have been among Luke’s sources when he did his research. It is also known that he was personally acquainted with many firsthand witnesses to the events of Christ’s life. And it is possible that some of his sources were word-of-mouth reports. About 60 percent of the material in Mark is repeated in Luke, and Luke seems to follow Mark’s order of events closely (see Introduction to Mark: Interpretive Challenges, the Synoptic Problem). to set in order. Luke proposed to narrate the ministry of Christ in an authoritative, logical, and factual order (though not always strictly chronological—v. 3). those things which have been fulfilled. I.e., the OT messianic promises fulfilled in Christ. among us. I.e., in our generation. This phrase does not mean Luke was personally an eyewitness to the life of Christ (see note on v. 2).

1:2 eyewitnesses and ministers of the word. Luke’s primary sources were the apostles themselves, who delivered facts about Jesus’ life and teaching—both orally and by means of recorded memoirs in written documents made available to Luke. In any case, Luke made no pretense of being an eyewitness himself, but explained that these were facts supported by careful research (see note on v. 3).

1:3 having had perfect understanding. Lit. “having traced out carefully.” Luke’s gospel was the result of painstaking investigation. Luke, more than anyone else in the early church, had the abilities and the opportunity to consult with eyewitnesses of Jesus’ ministry and consolidate their accounts. He spent more than two years during Paul’s imprisonment at Caesarea (Acts 24:26, 27), during which time he would have been able to meet and interview many of the apostles and other eyewitnesses of Jesus’ ministry. We know, for example, that he met Philip (Acts 21:8), who was undoubtedly one of Luke’s sources. In his travels, he may also have encountered the Apostle John. Joanna, wife of Herod’s steward, is mentioned only in Luke’s gospel (see note on 8:3; cf. 24:10), so she must have been a personal acquaintance of his. Luke also related details about Herod’s dealings with Christ not found in the other gospels (13:31–33; 23:7–12). No doubt it was from Joanna (or someone in a similar position) that Luke learned those facts. However, his understanding was perfect because of the divine revelation he received from the Holy Spirit (2 Tim. 3:16, 17; 2 Pet. 1:19–21). from the very first. This could mean from the beginning of Christ’s earthly life. However, the word can mean “from above” (John 3:31; 19:11; James 3:15). “From the beginning” in v. 2 uses a different Gr. word, arche¯—so it is best to understand that Luke was saying he used earthly sources for his material, but was given heavenly guidance as he did his research and writing. It is clear that he regarded his account as authoritative (see note on v. 4). an orderly account. Luke’s account is predominantly ordered chronologically, but he does not follow such an arrangement slavishly. most excellent. This was a title used to address governors (Acts 23:26; 24:3; 26:25). This sort of language was reserved for the highest dignitaries, suggesting that “Theophilus” was a such a person.

1:4 certainty. Note the implicit claim of authority. Though Luke drew from other sources (v. 3), he regarded the reliability and authority of his gospel as superior to uninspired sources. instructed. Theophilus had been schooled in the apostolic tradition, possibly even by the Apostle Paul himself. Yet the written Scripture by means of this gospel sealed the certainty of what he had heard.

1:5 Herod. Herod the Great. See note on Matt. 2:1. Zacharias. Lit. “Jehovah has remembered.” the division of Abijah. The temple priesthood was organized into 24 divisions, with each division serving twice a year for one week (1 Chr. 24:4–19); Abijah’s was the 8th division (1 Chr. 24:10). daughters of Aaron. I.e., both husband and wife were from the priestly tribe.

1:6 both righteous before God. I.e., they were believers, justified in God’s sight. There is a clear echo of Pauline theology in this expression. See Introduction: Interpretive Challenges.

1:7 barren…well advanced in years. This was seen by many as a sign of divine disfavor. See note on v. 25.

1:8 in the order of his division. I.e., his division was on duty for one of their two annual stints (see note on v. 5).

1:9 his lot fell to burn incense. A high honor (Ex. 30:7, 8; 2 Chr. 29:11). Because of the large number of priests, most would never be chosen for such a duty, and no one was permitted to serve in this capacity twice. Zacharias no doubt regarded this as the supreme moment in a lifetime of priestly service. The incense was kept burning perpetually, just in front of the veil that divided the holy place from the most holy place. The lone priest would offer the incense every morning and every evening, while the rest of the priests and worshipers stood outside the holy place in prayer (v. 10).

1:12 fear. The normal response—and an appropriate one (12:5)—when someone is confronted by a divine visitation or a mighty work of God (Judg. 6:22; 13:22; Mark 16:5; see note on Rev. 1:17). Luke seems especially to take note of this; he often reports fear in the presence of God and His works (cf. vv. 30, 65; 2:9, 10; 5:10, 26; 7:16; 8:25, 37, 50; 9:34, 45; 23:40).

1:13 your prayer. Probably a prayer for children to be in his home (see note on v. 7; cf. v. 25). John. Lit. “Jehovah has shown grace.”

1:14 joy and gladness. The hallmarks of the messianic kingdom (Is. 25:9; Pss. 14:7; 48:11). The motif of joy runs through Luke’s gospel (cf. vv. 44, 47, 58; 2:10; 6:23; 8:13; 10:17–21; 13:17; 15:5–10, 22–32; 19:6, 37; 24:52).

1:15 neither wine nor strong drink. This was a key element of the Nazirite vow (Num. 6:1–21) and would probably have been understood as such by Zacharias. Usually such a vow was temporary, but Samson (Judg. 16:17) and Samuel (1 Sam. 1:11) were subject to it from birth. The language here is reminiscent of the angel’s instructions to Samson’s parents (Judg. 13:4–7). However, no mention is made here of any restriction on the cutting of John’s hair. Luke may have simply omitted that detail to avoid weighing his Gentile audience down with the details of Jewish law. even from his mother’s womb. Reminiscent of Jeremiah (Jer. 1:5). This illustrates God’s sovereignty in salvation.

1:17 in the spirit and power of Elijah. Elijah, like John the Baptist, was known for his bold, uncompromising stand for the Word of God—even in the face of a ruthless monarch (cf. 1 Kin. 18:17–24; Mark 6:15). The final two verses of the OT (Mal. 4:5, 6) had promised the return of Elijah before the Day of the Lord. See notes on Matt. 3:4; 11:14; Mark 9:11, 12. to turn the hearts. Quoted from Mal. 4:6, showing that John the Baptist fulfilled that prophecy. make ready. Possibly an allusion to Is. 40:3–5 (see notes on 3:4; Matt. 3:3).

Luke 1:17

New Testament Women

Mary, the virgin mother of Jesus, has a place of honor among the women of the New Testament. She is an enduring example of faith, humility, and service (Luke 1:26-56). Other notable women of the New Testament include the following:

Name: Anna

Description: Recognized Jesus as the long-awaited Messiah

Biblical Reference: Luke 2:36-38

Name: Bernice

Description: Sister of Agrippa before whom Paul made his defense

Biblical Reference: Acts 25:13

Name: Candace

Description: A queen of Ethiopia

Biblical Reference: Acts 8:27

Name: Chloe

Description: Woman who knew of divisions in the church at Corinth

Biblical Reference: 1 Cor. 1:11

Name: Claudia

Description: Christian of Rome

Biblical Reference: 2 Tim. 4:21

Name: Damaris

Description: Woman of Athens converted under Paul’s ministry

Biblical Reference: Acts 17:34

Name: Dorcas (Tabitha)

Description: Christian in Joppa who was raised from the dead by Peter

Biblical Reference: Acts 9:36-41

Name: Drusilla

Description: Wife of Felix, governor of Judea

Biblical Reference: Acts 24:24

Name: Elizabeth

Description: Mother of John the Baptist

Biblical Reference: Luke 1:5, 13

Name: Eunice

Description: Mother of Timothy

Biblical Reference: 2 Tim. 1:5

Name: Herodias

Description: Queen who demanded the execution of John the Baptist

Biblical Reference: Matt. 14:3-10

Name: Joanna

Description: Provided for the material needs of Jesus

Biblical Reference: Luke 8:3

Name: Lois

Description: Grandmother of Timothy

Biblical Reference: 2 Tim. 1:5

Name: Lydia

Description: Converted under Paul’s ministry in Philippi

Biblical Reference: Acts 16:14

Name: Martha and Mary

Description: Sisters of Lazarus; friends of Jesus

Biblical Reference: Luke 10:38-42

Name: Mary Magdalene

Description: Woman from whom Jesus cast out demons

Biblical Reference: Matt. 27:56-61; Mark 16:9

Name: Phoebe

Description: A servant, perhaps a deaconess, in the church at Cenchrea

Biblical Reference: Rom. 16:1, 2

Name: Priscilla

Description: Wife of Aquila; laborer with Paul at Corinth and Ephesus

Biblical Reference: Acts 18:2, 18, 19

Name: Salome

Description: Mother of Jesus’ disciples James and John

Biblical Reference: Matt. 20:20-24

Name: Sapphira

Description: Held back goods from the early Christian community

Biblical Reference: Acts 5:1

Name: Susanna

Description: Provided for the material needs of Jesus

Biblical Reference: Luke 8:3

1:18 “How shall I know this?” Abraham also asked for a sign under similar circumstances (Gen. 15:8). The sign given Zacharias was also a mild rebuke for doubting (v. 20).

1:19 Gabriel. Lit. “strong man of God.” Gabriel also appears in Dan. 8:16; 9:21 (see notes there). He is one of only two holy angels whose names are given in Scripture, the other being Michael (Dan. 10:13, 21; Jude 9; Rev. 12:7).

1:21 marveled that he lingered so long. Zacharias was only supposed to offer incense, then come out to pronounce the familiar blessing of Num. 6:23–27 on the people who were waiting in the temple court. The conversation with the angel would have taken additional time.

1:23 the days of his service. A week. See note on v. 5. to his own house. In the hill country of Judea (v. 39).

1:24 hid herself. Probably an act of devotion out of deep gratitude to the Lord.

1:25 my reproach. Childlessness carried a reproach in a culture where blessings were tied to birthrights and family lines. Barrenness could occasionally be a sign of divine disfavor (Lev. 20:20, 21), but it was not always so (cf. Gen. 30:23; 1 Sam. 1:5–10). Still, it carried a social stigma that could be humiliating.

1:26 in the sixth month. I.e., Elizabeth’s sixth month of pregnancy. Nazareth. See note on Matt. 2:23.

1:27 a virgin. The importance of the virgin birth cannot be overstated. A right view of the incarnation hinges on the truth that Jesus was virgin-born. Both Luke and Matthew expressly state that Mary was a virgin when Jesus was conceived (see note on Matt. 1:23). The Holy Spirit wrought the conception through supernatural means (see notes on v. 35; Matt. 1:18). The nature of Christ’s conception testifies of both His deity and His sinlessness. betrothed. See notes on Matt. 1:18, 19.

1:28 highly favored. Lit. “full of grace”—a term used of all believers in Eph. 1:6, where it is translated “accepted.” This portrays Mary as a recipient, not a dispenser, of divine grace.

1:30 Do not be afraid. The same thing Gabriel had said to Zacharias (v. 13). See note on v. 12.

1:31 JESUS. See notes on Matt. 1:1, 21.

1:32 He will be great. This same promise was made of John the Baptist. However, the subsequent title is what set Jesus apart. the Son of the Highest. Cf. v. 76, where John the Baptist is called “the prophet of the Highest.” The Gr. term Luke uses for “Highest” is the one employed in the LXX to translate the Heb., “The Most High God.” Since a son bears his father’s qualities, calling a person someone else’s “son” was a way of signifying equality. Here the angel was telling Mary that her Son would be equal to the Most High God. His father David. See note on Matt. 9:27. Jesus was David’s physical descendant through Mary’s line. David’s “throne” was emblematic of the messianic kingdom (cf. 2 Sam. 7:13–16; Ps. 89:26–29).

1:33 over the house of Jacob forever. This emphasizes both the Jewish character of the millennial kingdom and the eternal permanence of Christ’s rule over all. See notes on Is. 9:7; Dan. 2:44.

1:34 I do not know a man. I.e., conjugally. Mary understood that the angel was speaking of an immediate conception, and she and Joseph were still in the midst of the long betrothal, or engagement period (see note on Matt. 1:18), before the actual marriage and consummation. Her question was borne out of wonder, not doubt, nor disbelief, so the angel did not rebuke her as he had Zacharias (v. 20).

1:35 The Holy Spirit will come upon you. This was a creative act of the Holy Spirit, not the sort of divine-human cohabitation sometimes seen in pagan mythology.

1:36 Elizabeth your relative. It seems most reasonable to regard the genealogy of 3:23–38 as Mary’s (see note on 3:23). This would make her a direct descendant of David (see note on v. 32). Yet, Elizabeth was a descendant of Aaron (see note on v. 5). Therefore, Mary must have been related to Elizabeth through her mother, who would have been of Aaronic descent. Thus, Mary was a descendant of David through her father.

1:38 Let it be to me according to your word. Mary was in an extremely embarrassing and difficult position. Betrothed to Joseph, she faced the stigma of unwed motherhood. Joseph would obviously have known that the child was not his. She knew she would be accused of adultery—an offense punishable by stoning (Deut. 22:13–21; cf. John 8:3–5). Yet she willingly and graciously submitted to the will of God.

1:41 filled with the Holy Spirit. I.e., controlled by the Holy Spirit, who undoubtedly guided Elizabeth’s remarkable expression of praise. See notes on vv. 43, 44, 67.

1:43 the mother of my Lord. This expression is not in praise of Mary, but in praise of the Child whom she bore. It was a profound expression of Elizabeth’s confidence that Mary’s Child would be the long-hoped-for Messiah—the one whom even David called “Lord” (cf. 20:44). Elizabeth’s grasp of the situation was extraordinary, considering the aura of mystery that overshadowed all these events (cf. 2:19). She greeted Mary not with skepticism but with joy. She understood the response of the child in her own womb. And she seemed to comprehend the immense importance of the Child whom Mary was carrying. All of this must be attributed to the illuminating work of the Spirit (v. 41).

1:44 the babe leaped in my womb for joy. The infant, like his mother, was Spirit-filled (cf. vv. 15, 41). His response, like that of Elizabeth, was supernaturally prompted by the Spirit of God (see note on v. 41).

1:46–55 Mary’s Magnificat (the first word in the Latin translation; see notes on vv. 68–79; 2:29–32) is filled with OT allusions and quotations. It reveals that Mary’s heart and mind were saturated with the Word of God. It contains repeated echoes of Hannah’s prayers, e.g., 1 Sam. 1:11; 2:1–10. These verses also contain numerous allusions to the law, the psalms, and the prophets. The entire passage is a point-by-point reciting of the covenant promises of God.

1:47 my Savior. Mary referred to God as “Savior,” indicating both that she recognized her own need of a Savior, and that she knew the true God as her Savior. Nothing here or anywhere else in Scripture indicates Mary thought of herself as “immaculate” (free from the taint of original sin). Quite the opposite is true; she employed language typical of someone whose only hope for salvation is divine grace. Nothing in this passage lends support to the notion that Mary herself ought to be an object of adoration.

1:48 lowly state. The quality of Mary that shines most clearly through this passage is a deep sense of humility. maidservant. I.e., a female slave.

1:56 about three months. Mary arrived in the sixth month of Elizabeth’s pregnancy (v. 26), so she evidently stayed until John the Baptist was born. her house. At this point Mary was still betrothed to Joseph, not yet living in his house (cf. Matt. 1:24).

1:59 the eighth day. In accord with God’s commandment (Gen. 17:12; Lev. 12:1–3; cf. Phil. 3:5), it had become customary to name a child at circumcision. The ritual brought together family and friends, who in this case, pressured the parents to give the baby “the name of his father”—probably intending this as a gesture of respect to Zacharias.

1:60 No. Elizabeth had learned from Zacharias in writing (v. 63), everything Gabriel had said to him.

1:62 made signs to his father. The priests conducting the circumcision ceremony appear to have assumed that since he could not speak he was also deaf.

1:65 fear. See note on v. 12. all the hill country of Judea. I.e., Jerusalem and the surrounding area. John the Baptist’s reputation began to spread from the time of his birth (v. 66).

1:67 filled with the Holy Spirit. See note on v. 41. In every case where someone was Spirit-filled in Luke’s nativity account, the result was Spirit-directed worship. Cf. Eph. 5:18–20.

1:68–79 This passage is known as the Benedictus (the first word of v. 68 in the Latin translation; see notes on vv. 46–55; 2:29–32). Like Mary’s Magnificat, it is liberally sprinkled with OT quotations and allusions. When Zacharias was struck mute in the temple (v. 20), he was supposed to deliver a benediction (see note on v. 21). So it is fitting that when his speech was restored, the first words out of his mouth were this inspired benediction.

1:69 horn of salvation. A common expression in the OT (2 Sam. 22:3; Ps. 18:2; cf. 1 Sam. 2:1). The horn is a symbol of strength (Deut. 33:17). These words were clearly not meant to exalt John the Baptist. Since both Zacharias and Elizabeth were Levites (see note on v. 5), the One raised up “In the house of…David” could not be John, but spoke of Someone greater than he (John 1:26, 27). Verses 76–79 speak of John’s role.

1:72 His holy covenant. I.e., the Abrahamic Covenant (v. 73), with its promise of salvation by grace. See note on Gen. 12:1–3.

1:76 the prophet of the Highest. See note on v. 32.

1:77 the remission of their sins. Forgiveness of sins is the heart of salvation. God saves sinners from separation from Him and from eternal hell only by atoning for and forgiving their sins. See notes on Rom. 4:6–8; 2 Cor. 5:19; Eph. 1:7; Heb. 9:22.

1:78 Dayspring. A messianic reference (cf. Is. 9:2; 60:1–3; Mal. 4:2; 2 Pet. 1:19; Rev. 22:16).

1:80 was in the deserts. Several groups of ascetics inhabited the wilderness regions E of Jerusalem. One was the famous Qumran community, source of the Dead Sea Scrolls. John’s parents, already old when he was born, might have given him over to the care of someone with ties to such a community. In a similar way, Hannah consecrated Samuel to the Lord by entrusting him to Eli (1 Sam. 1:22–28). However, there is nothing concrete in Scripture to suggest that John was part of any such group. On the contrary, he is painted as a solitary figure, in the spirit of Elijah. See note on v. 17.

Luke 2

2:1 Caesar Augustus. Caius Octavius, grand-nephew, adopted son, and primary heir to Julius Caesar. Before and after Julius’ death in 44 B.C., the Roman government was constantly torn by power struggles. Octavius ascended to undisputed supremacy in 31 B.C. by defeating his last remaining rival, Antony, in a military battle at Actium. In 29 B.C., the Roman senate declared Octavius Rome’s first emperor. Two years later they honored him with the title “Augustus” (“exalted one”—a term signifying religious veneration). Rome’s republican government was effectively abolished, and Augustus was given supreme military power. He reigned until his death at age 76 (A.D. 14). Under his rule, the Roman Empire dominated the Mediterranean region, ushering in a period of great prosperity and relative peace (the Pax Romana). He ordered “all the world” (i.e., the world of the Roman Empire) to be “registered.” This was not merely a one-time census; the decree actually established a cycle of enrollments that were to occur every 14 years. Palestine had previously been excluded from the Roman census, because Jews were exempt from serving in the Roman army, and the census was designed primarily to register young men for military service (as well as account for all Roman citizens). This new, universal census was ostensibly to number each nation by family and tribe (hence Joseph, a Judean, had to return to his ancestral home to register—see note on v. 3). Property and income values were not recorded in this registration. But soon the names and population statistics gathered in this census were used for the levying of poll taxes (see note on Matt. 22:17), and the Jews came to regard the census itself as a distasteful symbol of Roman oppression. See note on v. 2.

2:2 Quirinius was governing Syria. Fixing a precise date for this census is problematic. Publius Sulpicius Quirinius is known to have governed Syria during A.D. 6–9. A well known census was taken in Palestine in A.D. 6. Josephus records that it sparked a violent Jewish revolt (mentioned by Luke, quoting Gamaliel, in Acts 5:37). Quirinius was responsible for administering that census, and he also played a major role in quelling the subsequent rebellion. However, that cannot be the census Luke has in mind here, because it occurred about a decade after the death of Herod (see note on Matt. 2:1)—much too late to fit Luke’s chronology (cf. 1:5). In light of Luke’s meticulous care as a historian, it would be unreasonable to charge him with such an obvious anachronism. Indeed, archeology has vindicated Luke. A fragment of stone discovered at Tivoli (near Rome) in A.D. 1764 contains an inscription in honor of a Roman official who, it states, was twice governor of Syria and Phoenicia during the reign of Augustus. The name of the official is not on the fragment, but among his accomplishments are listed details that, as far as is known, can fit no one other than Quirinius. Thus, he must have served as governor in Syria twice. He was probably military governor at the same time that history records Varus was civil governor there. With regard to the dating of the census, some ancient records found in Egypt mention a worldwide census ordered in 8 B.C. That date is not without problems, either. It is generally thought by scholars that 6 B.C. is the earliest possible date for Christ’s birth. Evidently, the census was ordered by Caesar Augustus in 8 B.C. but was not actually carried out in Palestine until 2–4 years later, perhaps because of political difficulties between Rome and Herod. Therefore, the precise year of Christ’s birth cannot be known with certainty, but it was probably no earlier than 6 B.C. and certainly no later than 4 B.C. Luke’s readers, familiar with the political history of that era, would no doubt have been able to discern a very precise date from the information he gave.

2:3 own city. I.e., the place of tribal origin.

2:4 Nazareth…Bethlehem. Both Joseph and Mary were descendants of David and therefore went to their tribal home in Judea to be registered. This was a difficult trek of more than 70 mi. through mountainous terrain—a particularly grueling journey for Mary, on the verge of delivery. Perhaps she and Joseph were conscious that a birth in Bethlehem would fulfill the prophecy in Mic. 5:2.

2:5 betrothed. See note on Matt. 1:18. Matthew 1:24 indicates that when the angel told Joseph about Mary’s pregnancy, he “took to him his wife”—i.e., he took her into his home. But they did not consummate their marriage until after the birth of Jesus (Matt. 1:25). Therefore, technically, they were still betrothed.

2:7 firstborn. Mary had other children subsequent to this. See note on Matt. 12:46. swaddling cloths. Strips of cloth used to bind a baby tightly. It kept the baby from injuring sensitive facial skin and eyes with its own (often sharp) fingernails, and was believed to strengthen the limbs. This is still the custom in some Eastern cultures. The absence of swaddling cloths was a sign of poverty or lack of parental care (Ezek. 16:4). manger. A feeding trough for animals. This is the source of the notion that Christ was born in a stable, something nowhere stated in Scripture. Ancient tradition held that He was born in a cave (possibly one used as a shelter for animals). But no actual description of the location is given. no room for them in the inn. Possibly because many were returning to this ancient town to register in the census.

2:8 shepherds. Bethlehem was nearby Jerusalem, and many of the sheep used in the temple sacrifices came from there. The surrounding hills were prime grazing land, and shepherds worked in the area day and night, all year round. Therefore it is not possible to draw any conclusion about the time of year by the fact that shepherds were living out in the fields.

2:10 Do not be afraid. See note on 1:12; cf. 1:65.

2:11 city of David. I.e., Bethlehem, the town where David was born—not the City of David, which was on the southern slope of Mt. Zion (cf. 2 Sam. 5:7–9). a Savior. This is one of only two places in the gospels where Christ is referred to as “Savior”—the other being John 4:42, where the men of Sychar confessed Him as “Savior of the world.” Christ. ”Christ” is the Gr. equivalent of “Messiah” (see note on Matt. 1:1). Lord. The Gr. word can mean “master”—but it is also the word used to translate the covenant name of God. Here (and in most of its NT occurrences), it is used in the latter sense, as a title of deity.

2:13 host. A term used to describe an army encampment. Christ also used military imagery to describe the angels in Matt. 26:53 (see note there). Revelation 5:11 suggests that the number of the angelic host may be too large for the human mind to fathom. Note that here the heavenly army brought a message of peace and goodwill (v. 14).

2:14 the highest. I.e., heaven. peace. This is not to be taken as a universal declaration of peace toward all humanity. Rather, peace with God is a corollary of justification (see note on Rom. 5:1). goodwill toward men. Note the marginal rendering. The Gr. word for “goodwill” is also used in 10:21. The verb form of the same word is used in 3:22; 12:32. In each case, it refers to God’s sovereign good pleasure. So a better rendering here might be “peace toward men on whom God’s sovereign pleasure rests.” God’s peace is not a reward for those who have good will, but a gracious gift to those who are the objects of His good will.

2:18 all those who heard it marveled. Wonderment at the mysteries of Christ’s words and works is one of the threads that runs through Luke’s gospel. Cf. vv. 19, 33, 47, 48; 1:21, 63; 4:22, 36; 5:9; 8:25; 9:43–45; 11:14; 20:26; 24:12, 41. See note on v. 20.

2:20 praising God. Luke often reports this response. Cf. v. 28; 1:64; 5:25, 26; 7:16; 13:13; 17:15–18; 18:43; 19:37–40; 23:47; 24:52, 53.

2:21 eight days. See note on 1:59.

2:22 her purification. A woman who bore a son was ceremonially unclean for 40 days (twice that if she bore a daughter—Lev. 12:2–5). After that she was to offer a yearling lamb and a dove or pigeon (Lev. 12:6). If poor, she could offer two doves or pigeons (Lev. 12:8). Mary’s offering indicates that she and Joseph were poor (v. 24). to Jerusalem. A journey of about 6 mi. from Bethlehem. to present Him to the Lord. The dedication of the firstborn son was also required by Moses’ law (v. 23, cf. Ex. 13:2, 12–15).

2:24 A pair of turtledoves. See note on v. 22. Quoted from Lev. 12:8.

2:25 Simeon. He is mentioned nowhere else in Scripture. the Consolation of Israel. A messianic title, evidently derived from verses like Is. 25:9; 40:1, 2; 66:1–11.

2:26 it had been revealed to him. It is significant that with messianic expectation running so high (cf. 3:15), and with the many OT prophecies that spoke of His coming, still only a handful of people realized the significance of Christ’s birth. Most of them, including Simeon, received some angelic message or other special revelation to make the fulfillment of the OT prophecies clear.

2:29–32 Simeon’s psalm is known as the Nunc Dimittis, from the first two words of the Latin translation (see notes on 1:46–55; 1:68–79). It is the fourth of 5 psalms of praise Luke included in his birth narrative (see Introduction: Historical and Theological Themes). It is a touching expression of Simeon’s extraordinary faith.

2:30 Your salvation. I.e., the One who would redeem His people from their sins.

2:31 all peoples. I.e., all nations, tongues, and tribes (cf. Rev. 7:9)—both Israel and the Gentiles (v. 32).

2:34 fall and rising of many in Israel. To those who reject Him, He is a stone of stumbling (1 Pet. 2:8); those who receive Him are raised up (Eph. 2:6). Cf. Is. 8:14, 15; Hos. 14:9; 1 Cor. 1:23, 24. spoken against. This was synecdoche. Simeon mentioned only the verbal insults hurled at Christ, but the expression actually embraced more than that—Israel’s rejection, and hatred, and crucifixion of the Messiah. See note on v. 35.

2:35 a sword. This was undoubtedly a reference to the personal grief Mary would endure when she watched her own Son die in agony (John 19:25). that the thoughts of many hearts may be revealed. The rejection of the Messiah (see note on v. 34) would reveal the appalling truth about the apostate state of the Jews.

2:36 a prophetess. This refers to a woman who spoke God’s Word. She was a teacher of the OT, not a source of revelation. The OT mentions only 3 women who prophesied: Miriam (Ex. 15:20); Deborah (Judg. 4:4); Huldah (2 Kin. 22:14; 2 Chr. 34:22). One other, the “prophetess” Noadiah, was evidently a false prophet, grouped by Nehemiah with his enemies. Isaiah 8:3 refers to the prophet’s wife as a “prophetess”—but there is no evidence Isaiah’s wife prophesied. Perhaps she is so-called because the child she bore was given a name that was prophetic (Is. 8:3, 4). This use of the title for Isaiah’s wife also shows that the title does not necessarily indicate an ongoing revelatory prophetic ministry. Rabbinical tradition also regarded Sarah, Hannah, Abigail, and Esther as prophetesses (apparently to make an even 7 with Miriam, Deborah, and Huldah). In the NT, the daughters of Philip prophesied (see note on Acts 21:9).

2:37 a widow of about eighty-four years. This probably means she was an 84-year-old widow, not that she had been widowed that long, since if she had been widowed 84 years after a 7-year marriage (v. 35), she would have been at least 104 years old. not depart from the temple. She evidently had her living quarters on the temple grounds. There would have been several such dwelling places for priests in the outer court, and Anna must have been allowed to live there permanently because of her unusual status as a prophetess.

2:39 they returned to Galilee. Luke omitted the visit of the Magi and the flight into Egypt (Matt. 2:1–18). The theme of early rejection, so prominent in Matthew (see Introduction to Matthew: Historical and Theological Themes), was not where Luke focused his attention.

2:41 Feast of the Passover. See note on Ex. 23:14–19. Passover was a one-day feast, followed immediately by the week-long Feast of Unleavened Bread (see note on Matt. 26:17).

2:43 Jesus lingered. In stark contrast to the apocryphal gospels’ spurious tales of youthful miracles and supernatural exploits, this lone biblical insight into the youth of Jesus portrays Him as a typical boy in a typical family. His lingering was neither mischievous nor disobedient; it was owing to a simple mistaken presumption on His parents’ part (v. 44) that He was left behind.

2:44 in the company. Obviously Joseph and Mary were traveling with a large caravan of friends and relatives from Nazareth. No doubt hundreds of people from their community went together to the feast. Men and women in such a group might have been separated by some distance, and it appears each parent thought He was with the other.

2:46 three days. This probably does not mean they searched Jerusalem for 3 days. They apparently realized He was missing at the end of a full day’s travel. That required another full day’s journey back to Jerusalem, and the better part of another day was spent seeking Him. listening to them and asking them questions. He was utterly respectful, taking the role of the student. But even at that young age, His questions showed a wisdom that put the teachers to shame.

2:48 why have You done this to us? Mary’s words convey a tone of exasperation and rebuke—normal for any mother under such circumstances, but misplaced in this case. He was not hiding from them or defying their authority. In fact, He had done precisely what any child should do under such circumstances (being left by His parents)—He went to a safe, public place, in the presence of trusted adults, where His parents could be expected to come looking for Him (v. 49). Your father. I.e., Joseph, who was legally His father.

2:49 My Father’s business. Contrasting with Mary’s “your father” in v. 48. His reply was in no sense insolent, but reveals a genuine amazement that they did not know where to look for Him. This also reveals that even at so young an age, He had a clear consciousness of His identity and mission.

2:51 was subject. His relationship with His Heavenly Father did not override or nullify His duty to His earthly parents. His obedience to the fifth commandment was an essential part of the perfect legal obedience He rendered on our behalf (Heb. 4:4; 5:8, 9). He had to fulfill all righteousness (see note on Matt. 3:15).

2:52 And Jesus increased. Jesus did not cease being God or divest Himself of divine attributes in order to become man. Rather, He took on a human nature (an addition, not a subtraction), and submitted the use of His divine attributes to the will of the Father (John 5:19, 30; 8:28; Phil. 2:5–8). Therefore, there were times when His omniscience was on display (Matt. 9:4; John 2:24, 25; 4:17, 18; 11:11–14; 16:30) and other times when it was veiled by His humanity in accordance with the Father’s will (Mark 13:32). Christ was therefore subject to the normal process of human growth, intellectually, physically, spiritually, and socially. See note on Mark 13:32.

Luke 3

3:1 fifteenth year of the reign of Tiberius. Because of the way Tiberius came to power, this date is hard to fix precisely. When the Roman Senate declared Augustus emperor (see note on 2:1), they did so on condition that his power would end with his death, rather than passing to his heirs. The idea was that the senate, rather than the emperor himself, was to choose the heir to the throne. However, Augustus circumvented that difficulty by appointing a co-regent, on whom he planned gradually to confer the imperial powers. When he outlived his first choice for successor, Augustus next selected his son-in-law, Tiberius, whom he adopted and made his heir in A.D. 4 (Augustus disliked Tiberius but hoped to pass power to his grandsons through him). Tiberius was made co-regent in A.D. 11, then automatically became sole ruler at the death of Augustus on Aug. 19, A.D. 14. If Luke’s chronology is dated from Tiberius’ appointment to the co-regency, the 15th year would be A.D. 25 or 26. If Luke was reckoning from the death of Augustus, this date would fall between Aug. 19, A.D. 28 and Aug. 18, A.D. 29. One other fact complicates the setting of a precise date: the Jews reckoned a ruler’s term from the Jewish New Year following accession, so if Luke was using the Jewish system, the actual dates could be slightly later. The earlier date of A.D. 25–26 seems to fit the chronology of Christ’s life best. Pontius Pilate…Herod…Philip. See note on Matt. 2:22. Lysanias. Ruler of the area NW of Damascus. History is virtually silent about him.

3:2 Annas and Caiaphas were high priests. See note on Acts 4:6. According to Josephus, Annas served as High-Priest A.D. 6–15, when he was deposed by Roman officials. He nonetheless retained de facto power, as seen in the fact that his successors included 5 of his sons and Caiaphas, a son-in-law (see note on Matt. 26:3). Caiaphas was the actual High-Priest during the time Luke describes, but Annas still controlled the office. This is seen clearly in the fact that Christ was taken to Annas first after His arrest, then to Caiaphas (see note on Matt. 26:57). wilderness. See note on Matt. 3:1.

3:3 baptism of repentance. See note on Matt. 3:6. for the remission of sins. I.e., to symbolize and testify of the forgiveness already received upon repentance (see note on Acts 2:38).

3:4 Make His paths straight. Quoted from Is. 40:3–5 (see notes there). A monarch traveling in wilderness regions would have a crew of workmen go ahead to make sure the road was clear of debris, obstructions, potholes, and other hazards that made the journey difficult. In a spiritual sense, John was calling the people of Israel to prepare their hearts for the coming of their Messiah.

3:6 all flesh. I.e., Gentiles as well as Jews (see note on 2:31). All 4 gospels quote Is. 40:3 (Matt. 3:3; Mark 1:3; John 1:23). Only Luke adds vv. 5, 6—thus using a familiar text from Isaiah to stress his theme of the universal scope of the gospel (see Introduction: Interpretive Challenges).

3:7 the wrath to come. Possibly a reference to the coming destruction of Jerusalem. But this certainly also looks beyond any earthly calamity to the eschatological outpouring of divine wrath in the Day of the Lord, and especially the final judgment, where divine wrath will be the just fruit of all the unrepentant (cf. Rom. 1:18; 1 Thess. 1:10; Heb. 10:27). See note on Matt. 3:7.

3:8 children to Abraham. Abraham’s true children are not merely physical descendants, but those who follow his faith, believing God’s Word the way he did (Rom. 4:11–16; 9:8; Gal. 3:7). To trust one’s physical ancestry is to shift the focus of faith away from God Himself—and that is spiritually fatal (cf. John 8:39–44). stones. Cf. 19:40. The imagery may echo OT verses such as Ezek. 11:19; 36:26; God can sovereignly turn a heart of stone into a believing heart. He can raise up children to Abraham from inanimate objects if He chooses—or even from stony-hearted Gentiles (cf. Gal. 3:29).

3:9 ax…to the root. See note on Matt. 3:10.

3:11 two tunics. Shirt-like garments. Only one could be worn at a time. John was still stressing the imminence of the coming judgment. This was not a time to hoard one’s surplus goods.

3:12 tax collectors. See note on Matt. 5:46.

3:14 soldiers. These were most likely members of the forces of Herod Antipas, stationed at Pered, perhaps, along with Judean police. Do not intimidate anyone. Here and in v. 13, John demanded integrity and high character in the practical matters of everyday life, not a monastic lifestyle or a mystical asceticism. Cf. James 1:27.

3:16 baptize. See note on Matt. 3:11. sandal strap. Unfastening the sandal strap was the lowliest slave’s task, preliminary to washing the feet (see note on John 13:4, 5).

3:17 fan. See note on Matt. 3:12.

3:19 rebuked…concerning Herodias. See note on Matt. 14:3.

3:20 shut John up in prison. This event actually occurred much later during Jesus’ ministry (Matt. 14:1–12; John 3:22–24). But Luke organized his material on John the Baptist topically rather than chronologically (see Introduction: Background and Setting).

3:21 baptized. See note on Matt. 3:15. while He prayed. Luke alone notes that Jesus was praying. Prayer is one of Luke’s themes (see Introduction: Historical and Theological Themes).

3:22 Holy Spirit. See note on Matt. 3:16, 17. All 3 persons of the Trinity are distinguishable in this verse, a strong proof against the heresy of modalism, which suggests that God is one Person who manifests Himself in 3 distinct modes, one at a time. in bodily form. I.e., physical and visible to all (cf. Matt. 3:16; John 1:32). like a dove. A picture of gentleness (Matt. 10:16). My beloved Son. See note on Matt. 3:17.

3:23–38 Luke’s genealogy moves backward, from Jesus to Adam; Matthew’s moves forward, from Abraham to Joseph. Luke’s entire section from Joseph to David differs starkly from that given by Matthew. The two genealogies are easily reconciled if Luke’s is seen as Mary’s genealogy, and Matthew’s version represents Joseph’s. Thus the royal line is passed through Jesus’ legal father, and His physical descent from David is established by Mary’s lineage. Luke, unlike Matthew (see note on Matt. 1:3), includes no women in his genealogy—even Mary herself. Joseph was “the son of Heli” by marriage (Heli having no sons of his own), and thus is named here in v. 23 as the representative of Mary’s generation. Moses himself established precedent for this sort of substitution in Num. 27:1–11; 36:1–12. The men listed from Heli (v. 23) to Rhesa (v. 27) are found nowhere else in Scripture. Zerubbabel and Shealtiel (v. 27) are the only two names here that correspond to names in Matthew’s genealogy between David and Jesus. For an explanation see notes on Hag. 2:23; Matt. 1:12.

3:23 about thirty years of age. Luke was probably not fixing an exact age. Rather, this was an approximation, 30 being a customary age for entering into the office of prophet (Ezek. 1:1); priest (Num. 4:3, 35, 39, 43, 47), or king (Gen. 41:46; 2 Sam. 5:4). as was supposed. Luke had already established the fact of the virgin birth (1:34, 35); here he made clear once again that Joseph was not Jesus’ true father.

Luke 4

4:1 led by the Spirit. See note on Matt. 4:1.

4:2 tempted for forty days. Evidently the temptation of Christ encompassed the full 40 days of His fast (see note on Matt. 4:2). Both Matthew and Luke give a condensed recounting of only 3 specific temptations. Luke reverses the order of the last two temptations in Matthew’s account. Luke occasionally ordered material logically, rather than chronologically (see Introduction: Background and Setting; see note on 1:3). Luke may have had some purpose for doing so here—perhaps to end his account of Jesus’ temptation at the temple in Jerusalem (cf. v. 9), a very important location in Luke’s narrative (see Introduction: Historical and Theological Themes).

4:3–13 See notes on Matt. 4:3–10.

4:4 Jesus quoted Deut. 8:3.

4:8 Jesus quoted Deut. 6:13.

4:10, 11 Satan quoted Ps. 91:11, 12.

4:12 Jesus quoted Deut. 6:16.

4:13 until an opportune time. Satan’s temptations did not end here for Christ, but persisted throughout His ministry (cf. Heb. 4:15), and culminated in Gethsemane (22:39–46).

4:14 returned…to Galilee. The synoptic gospels are largely silent about Jesus’ ministry between His baptism and His return to Galilee, but John recorded a fairly extensive ministry in Jerusalem and Judea (John 2:12—4:1). Because of this, news of Him quickly spread.

4:15 synagogues. See note on Mark 1:21.

4:16 He came to Nazareth. Luke acknowledged in v. 23 (see note there) that Christ had already ministered in Capernaum. Yet Luke purposely situated this episode at the beginning of his account of Christ’s public ministry. Here is an example of Luke’s ordering things logically rather than chronologically (see Introduction: Background and Setting; see note on 1:3). as His custom was. Nazareth was His hometown, so He would have been well known to all who regularly attended this synagogue.

4:18 He has anointed Me. I.e., the Spirit Himself was the anointing (vv. 1, 14).

4:19 the acceptable year of the LORD. Or, “the year of the Lord’s favor.” The passage Christ read was Is. 61:1, 2. He stopped in the middle of v. 2. The rest of the verse prophesies judgment in the day of God’s vengeance. Since that part of the verse pertains to the second advent, He did not read it.

4:20 sat down. It was customary for a teacher to stand respectfully during the reading of the Scriptures (v. 16), and sit humbly to teach. See note on Matt. 5:1.

4:21 this Scripture is fulfilled. This was an unambiguous claim that He was the Messiah who fulfilled the prophecy. They correctly understood His meaning but could not accept such lofty claims from One whom they knew so well as the carpenter’s son (v. 22; cf. Matt. 13:55).

4:23 Capernaum. Obviously Christ had already gained a reputation for His miraculous works in Capernaum. Scripture gives few details about that first year of public ministry. Most of what we know about those months is found in John’s gospel, and it suggests Christ ministered mostly in Judea. However, John 2:12 mentions a brief visit to Capernaum, with no other details. John 4:46–54 describes how while Christ was at Cana, He healed a nobleman’s son who lay sick in Capernaum. We also know that Christ had already gathered some of His disciples, who were men from the N shore of the Sea of Galilee (John 1:35–42; see note on Matt. 4:18). He might have visited there more than once during that first year of ministry. In any case, He had been there long enough to do miracles, and His fame had spread throughout Galilee (cf. v. 14).

4:25–27 Both the widow of Zarephath (1 Kin. 17:8–24) and Naaman the Syrian (2 Kin. 5) were Gentiles. Both lived during times of widespread unbelief in Israel. Jesus’ point was that God bypassed all the widows and lepers in Israel, yet showed grace to two Gentiles. God’s concern for Gentiles and outcasts is one of the thematic threads that runs through Luke’s gospel (see Introduction: Historical and Theological Themes).

4:28 filled with wrath. This is Luke’s first mention of hostile opposition to Christ’s ministry. What seems to have sparked the Nazarenes’ fury was Christ’s suggestion that divine grace might be withheld from them yet extended to Gentiles.

4:30 passing through the midst of them. The implication is that this was a miraculous escape—the first of several similar incidents in which He escaped a premature death at the hands of a mob (cf. John 7:30; 8:59; 10:39).

4:32 authority. See note on Matt. 7:29.

4:33 demon. See note on Matt. 8:16.

4:34 Holy One of God. Demons always recognized Christ immediately (cf. v. 41; 8:28; Matt. 8:29; Mark 1:24; 3:11; 5:7)

4:38 Simon’s wife’s mother. Peter was married (cf. 1 Cor. 9:5), though no details about his wife are given anywhere in Scripture. a high fever. Matthew 8:14, 15 and Mark 1:30, 31 also report this miracle. But only Luke, the physician, remarks that the fever was “high,” and makes note of the means Jesus used to heal her (v. 39).

4:40 the sun was setting. Signifying the end of the Sabbath. As soon as they were free to travel, the multitudes came.

4:41 “You are the Christ, the Son of God!” See note on v. 34.

4:43 kingdom of God. This term, so prominent throughout the remainder of Luke’s gospel, is introduced here for the first time. See note on Matt. 3:2.

Luke 5

5:1 Lake of Gennesaret. I.e., the Sea of Galilee, sometimes also called the Sea of Tiberius (John 6:1; 21:1). It is actually a large freshwater lake, over 690 ft. below sea level, and serves as the main source of water and commerce for the Galilee region.

5:2 washing their nets. Having fished all night with nothing to show for their labor (cf. v. 5), they were drying and mending their nets for another night’s work.

5:3 He sat. See notes on 4:20; Matt. 5:1.

5:4 let down your nets. Normally, the fish that were netted in shallow water at night would migrate during the daylight hours to waters too deep to reach easily with nets, which is why Peter fished at night. Peter no doubt thought Jesus’ directive made no sense, but he obeyed anyway, and was rewarded for his obedience. (v. 6).

5:8 Depart from me. The remarkable catch of fish was clearly a miracle, astonishing to all the fishermen in Capernaum (v. 9). Peter immediately realized he was in the presence of the Holy One exercising His divine power, and he was stricken with shame over his own sin. Cf. Ex. 20:19; 33:20; Judg. 13:22; Job 42:5, 6. See note on Is. 6:5.

5:11 forsook all and followed Him. See note on Matt. 4:18. Luke gave a more detailed account of the second call of these disciples.

5:12 full of leprosy. Luke’s emphasis suggests this was an extremely serious case of leprosy. See note on Mark 1:40.

5:13 Immediately. One of the characteristics of Jesus’ healings was immediate and total wholeness. Cf. 17:14; Matt. 8:13; Mark 5:29; John 5:9.

5:14 tell no one. See note on Matt. 8:4. show yourself to the priest. I.e., in accordance with the law governing leprosy (Lev. 13:1–46).

5:17 Pharisees. See note on Matt. 3:7. teachers of the law. I.e., scribes. See note on Matt. 2:4. These Jewish leaders came from as far away as Jerusalem. His reputation had spread, and already the scribes and Pharisees were watching Him critically.

5:19 through the tiling. This appears to have been a home with roof tiles which, when removed, gave access to lower the man between the roof beams. The extreme measures they took to lay this man before Jesus indicate that the crowds following Him were very large. With the press of people around Jesus, it would have been impossible for men carrying a paralytic to get close enough to Him, even if they waited until He left the house.

5:20 your sins are forgiven. Christ ignored the paralysis and addressed the man’s greater need first. See note on Matt. 9:2. In doing so He asserted a prerogative that was God’s alone (v. 21; cf. 7:49). His subsequent healing of the man’s paralysis was proof that He had the authority to forgive sins as well.

5:21 blasphemies. Their assessment would have been correct if He were not God incarnate. See note on Matt. 9:3.

5:22 perceived. I.e., by means of His omniscience. Cf. Matt. 9:4; John 5:24, 25.

5:23 Which is easier. See note on Matt. 9:5.

5:24 that you may know. His ability to heal anyone and everyone at will—totally and immediately (v. 25)—was incontrovertible proof of His deity. As God, He had all authority to forgive sins. This was a decisive moment and should have ended once and for all the Pharisees’ opposition. Instead, they began to try to discredit Him by charging Him with violating their Sabbath rules (see notes on 6:2–11).

5:26 strange things. The response is curiously non-committal—not void of wonder and amazement, but utterly void of true faith.

5:27 Levi. Matthew’s name prior to his conversion. See notes on Matt. 9:9, 11.

5:28 left all. Cf. v. 11; 9:59–62. This implies an irreversible action.

5:29 a great number of tax collectors. Levi’s immediate response was to introduce his former comrades to Christ.

5:30 eat and drink. Consorting with outcasts on any level—even merely speaking to them—was bad enough. Eating and drinking with them implied a level of friendship that was abhorrent to the Pharisees (cf. 7:34; 15:2; 19:7).

5:31 who are well. I.e., those who think they are whole don’t seek healing. See note on Matt. 9:12.

5:33 fast often. Jesus did fast on at least one occasion (Matt. 4:2)—but privately, in accordance with His own teaching (cf. Matt. 6:16–18). The law also prescribed a fast on the Day of Atonement (Lev. 16:29–31; 23:27)—but all other fasts were supposed to be voluntary, for specific reasons such as penitence and earnest prayer. The fact that these Pharisees raised this question shows that they thought of fasting as a public exercise to display one’s own spirituality. Yet, the OT also rebuked hypocritical fasting (Is. 58:3–6). See notes on Matt. 6:16, 17; 9:15.

5:36–38 See notes on Matt. 9:16, 17.

5:39 ‘The old is better.’ Those who had acquired a taste for Old Covenant ceremonies and Pharisaic traditions were loath to give them up for the new wine of Jesus’ teaching. Luke alone adds this saying.

Luke 6

6:2 not lawful. See note on Matt. 12:2.

6:3 Have you not…read. A rebuke, suggesting that they were culpable for their ignorance of so basic a truth (cf. Matt. 12:5; 19:4; 21:16, 42; 22:31). what David did. See notes on 1 Sam. 21:1–6.

6:4 the showbread. See note on Matt. 12:4.

6:5 Lord of the Sabbath. See note on Matt. 12:8.

6:7 whether He would heal on the Sabbath. The scribes and Pharisees spotted the man with the withered hand (v. 6) and, with Christ present, they immediately knew that this would be an occasion for the man’s healing. In stark contrast to all other so-called healers, Christ was not selective. He healed all who came to Him (v. 19; cf. 4:40; Matt. 8:16).

6:8 knew their thoughts. Cf. 5:22. See note on Matt. 9:4. stand here. Jesus purposely did this miracle openly, before all, as if to demonstrate His contempt for the Pharisees’ man-made regulations.

6:9 to do good. The Sabbath laws forbade labor for profit, frivolous diversions, and things extraneous to worship. Activity per se was not unlawful. Good works were especially appropriate on the Sabbath—particularly deeds of charity, mercy, and worship. Works necessary for the preservation of life were also permitted. To corrupt the Sabbath to forbid such works was a perversion of God’s design. See notes on Matt. 12:2, 3. to do evil. Refusal to do good is tantamount to doing evil (James 4:17).

6:10 looked around at them. I.e., giving them a chance to respond to the question of v. 9. Evidently no one did.

6:11 filled with rage. A curious response in the face of so glorious a miracle. Such irrational hatred was their response to having been publicly humiliated—something they hated worse than anything (cf. Matt. 23:6, 7). They were unable to answer His reasoning (vv. 9, 10). And furthermore, by healing the man only with a command, He had performed no actual “work” that they could charge Him with. Desperately seeking a reason to accuse Him (v. 7), they could find none. Their response was blind fury.

6:12 continued all night in prayer. Luke frequently shows Jesus praying—and particularly before major events in His ministry. Cf. 3:21; 5:16; 9:18, 28, 29; 11:1; 22:32, 40–46.

6:13 He called His disciples. See notes on Matt. 10:1–4. Christ had many disciples. At one point He sent 70 out in pairs to proclaim the gospel (10:1). But on this occasion, He chose 12 and specifically commissioned them as apostles, i.e., “sent ones,” with a special authority to deliver His message on His behalf (cf. Acts 1:21, 22).

6:17–49 The Sermon on the Plateau. The similarity to the Sermon on the Mount (see notes on Matt. 5:1—7:29) is remarkable. It is possible, of course, that Jesus simply preached the same sermon on more than one occasion. (It is evident that He often used the same material more than once—e.g., 12:58, 59; cf. Matt. 5:25, 26.) It appears more likely, however, that these are variant accounts of the same event. Luke’s version is abbreviated somewhat, because he omitted sections from the sermon that are uniquely Jewish (particularly Christ’s exposition of the law). Aside from that, the two sermons follow exactly the same flow of thought, beginning with the Beatitudes and ending with the parable about building on the rock. Differences in wording between the two accounts are undoubtedly owing to the fact that the sermon was originally delivered in Aramaic. Luke and Matthew translate into Gr. with slight variances. Of course, both translations are equally inspired and authoritative.

6:17 a level place. Elsewhere it says “on a mountain” (5:1). These harmonize easily if Luke is referring to either a plateau or a level place on the mountainside. Indeed, there is such a place at the site near Capernaum where tradition says this sermon was delivered. Tyre and Sidon. See notes on Matt. 11:21; Mark 3:8.

6:18 unclean spirits. Another name for demons, used 10 times in the gospels.

6:19 power went out from Him. Cf. 8:45, 46; see note on Mark 5:30.

6:20–25 Luke’s account of the Beatitudes is abbreviated (cf. Matt. 5:3–12). He lists only 4, and balances them with 4 parallel woes.

6:20 you poor. Christ’s concern for the poor and outcasts is one of Luke’s favorite themes (see Introduction: Historical and Theological Themes). Luke used a personal pronoun (“you”) where Matt. 5:3 employed a definite article (“the”); Luke was underscoring the tender, personal sense of Christ’s words. A comparison of the two passages reveals that Christ was dealing with something more significant than mere material poverty and wealth, however. The poverty spoken of here refers primarily to a sense of one’s own spiritual impoverishment.

6:21 you who hunger. No mere craving for food, but a hunger and thirst for righteousness (see note on Matt. 5:6).

6:22 For the Son of Man’s sake. Persecution per se is not something to be sought. But when evil is spoken against a Christian falsely and for Christ’s sake (Matt. 5:11), such persecution carries with it the blessing of God.

6:29 offer the other also. See notes on Matt. 5:39.

6:31 See note on Matt. 7:12.

6:35 sons of the Most High. I.e., God’s children should bear the indelible stamp of His moral character. Since He is loving, gracious, and generous—even to those who are His enemies—we should be like Him. See note on Matt. 5:44, 45; cf. Eph. 5:1, 2.

6:37 Judge not. This forbids hypocrisy and a condemning spirit rising from self-righteousness. It does not condemn true discernment. See note on Matt. 7:1. you will be forgiven. See note on Matt. 6:15.

6:38 put into your bosom. I.e., poured into your lap. A long robe was used to carry the overflow of grain. Cf. Ps. 79:12; Is. 65:6; Jer. 32:18.

6:41 speck…plank. The humor of the imagery was no doubt intentional. Christ often employed hyperbole to paint comical images (cf. 18:25; Matt. 23:24).

6:46 you call Me ‘Lord, Lord.’ It is not sufficient to give lip service to Christ’s lordship. Genuine faith produces obedience. A tree is known by its fruits (v. 44). See notes on Matt. 7:21–23.

6:47–49 See note on Matt. 7:24–28.

Luke 7

7:2 centurion’s servant. See note on Matt. 8:5. The centurion’s tender concern for a lowly slave was contrary to the reputation Roman army officers had acquired in Israel. Yet, this is one of 3 centurions featured in the NT who gave evidence of genuine faith (see note on Matt. 27:54; cf. Acts 10).

7:3 elders of the Jews. Matthew 8:5–13 does not mention that the centurion appealed to Jesus through these intermediaries. It is a measure of the respect this man had in the community that Jewish elders would be willing to bring his cause to Jesus. He loved the Jewish nation and was somehow personally responsible for the building of the local synagogue (v. 5). He obviously was being drawn to Christ by God Himself (cf. John 6:44, 65). Like all men under conviction, he deeply sensed his own unworthiness (see note on 5:8), and that is why he used intermediaries rather than speaking to Jesus personally (vv. 6, 7).

7:6 not worthy. See note on Matt. 8:8.

7:11 Nain. A small town SE of Nazareth.

7:12 only son. See note on 9:38.

7:14 touched the open coffin. A ceremonially defiling act, normally. Jesus graphically illustrated how impervious He was to such defilements. When He touched the coffin, its defilement did not taint Him; rather, His power immediately dispelled the presence of all death and defilement (see notes on v. 39; 8:44). This was the first of 3 times Jesus raised people from the dead (cf. 8:49–56; John 11:20–44). Verse 22 implies that Christ also raised others who are not specifically mentioned.

7:18 the disciples of John. John the Baptist evidently kept apprised of Christ’s ministry—even after his imprisonment—through disciples who acted as messengers for him. Cf. Acts 19:1–7.

7:19 Are You the Coming One … ? John was not the sort of man who vacillated (v. 24). We are not to think that his faith was failing or that he had lost confidence in Christ. But with so many unexpected turns of events—John in prison, Christ encountering unbelief and hostility—John wanted reassurance from Christ Himself. That is precisely what Jesus gave him (vv. 22, 23). See notes on Matt. 11:3–11.

7:22 Go and tell John. Verses 22, 23 are quoted from Is. 35:5, 6; 61:1. These were messianic promises. (Is. 61:1 is from the same passage Jesus read in the Nazareth synagogue—see note on 4:19). John’s disciples were to report that Jesus was doing precisely what Scripture foretold of the Messiah (v. 21)—even though the scheme of prophetic fulfillment was not unfolding quite the way John the Baptist had envisioned it.

7:23 he who is not offended. This was not meant as a rebuke for John the Baptist, but as encouragement for him (cf. v. 28).

7:27 Quoted from Mal. 3:1.

7:28 See note on Matt. 11:11.

7:29 justified God. The common people and the outcast tax collectors who heard John the Baptist’s preaching acknowledged that what he required by way of repentance was from God and was righteous.

7:30 lawyers. See note on 10:25. rejected the will of God. John’s call to repentance was an expression of the will of God. By refusing repentance, they rejected not just John the Baptist, but also God Himself.

7:32 like children. Christ used strong derision to rebuke the Pharisees. He suggested they were behaving childishly, determined not to be pleased, whether invited to “dance” (a reference to Christ’s joyous style of ministry, “eating and drinking” with sinners—v. 34), or urged to “weep” (a reference to John the Baptist’s call to repentance, and John’s more austere manner of ministry—v. 33).

7:34 eating and drinking. I.e., living an ordinary life. This passage explains why John’s style of ministry differed so dramatically from Jesus’ approach, although their message was the same (see note on Matt. 4:17). The different methods took away all the Pharisees’ excuses. The very thing they had professed to want to see in Jesus—rigid abstinence and a Spartan lifestyle—was what characterized the ministry of John the Baptist, yet they had already rejected him, too. The real problem lay in the corruption of their own hearts, but they would not acknowledge that. friend of…sinners. See notes on 5:30–33; 15:2.

7:35 wisdom is justified by all her children. I.e., true wisdom is vindicated by its consequences—what it produces. Cf. James 2:14–17.

7:36 one of the Pharisees. His name was Simon (v. 40). He does not appear to have been sympathetic to Jesus (cf. vv. 44–46). Undoubtedly his motive was either to entrap Jesus, or to find some reason to accuse Him (cf. 6:7).

7:37 an alabaster flask. See note on Matt. 26:7. This is similar in many ways to the events described in Matt. 26:6–13; Mark 14:3–9; John 12:2–8, but it is clearly a different incident. That took place in Bethany, near Jerusalem, during the Passion Week. In the anointing at Bethany it was Mary, sister of Martha and Lazarus, who anointed Jesus. This incident takes place in Galilee and involves “a woman…who was a sinner”—i.e., a prostitute. There is no reason to identify this woman with Mary Magdalene, as some have done (see note on 8:2).

7:38 stood at His feet behind Him. He was reclining at a low table, as was the custom. It would have been shocking to all for a woman of such low reputation to come to a Pharisee’s house. Such dinners involving dignitaries were often open to spectators—but no one would have expected a prostitute to attend. Her coming took great courage, and reveals the desperation with which she sought forgiveness. Her “weeping” was an expression of deep repentance.

7:39 what manner of woman. The Pharisees showed nothing but contempt for sinners. Simon was convinced that if Jesus knew her character, He would have sent her away, for her touching Him was presumed to convey ceremonial uncleanness. See notes on v. 14; 8:44.

7:40 Jesus answered. Jesus knew Simon’s thoughts (cf. 5:22; see note on Matt. 9:4)—demonstrating to Simon that He was indeed a Prophet.

7:41 denarii. Each denarius was worth a day’s labor (see note on Matt. 22:19), so this was a large sum—about two years’ full wages.

7:44 no water for My feet. A glaring oversight. Washing a guest’s feet was an essential formality (see note on John 13:4, 5). Not to offer a guest water for the washing of feet was tantamount to an insult—like it would be in modern Western culture if one did not offer to take a guest’s coat.

7:47 for she loved much. This is not to suggest that she was forgiven because she loved much. The parable (vv. 41–43) pictured a forgiveness that was unconditional, and love was the result. Therefore to make the woman’s love the reason for her forgiveness would be to distort the lesson Jesus is teaching here. “For” here has the sense of “wherefore.” And her faith (v. 50), not the act of anointing Jesus’ feet, was the instrument by which she laid hold of His forgiveness.

7:49 forgives sins. See notes on 5:20, 21; Matt. 9:1–3; Mark 2:7.

7:50 Your faith has saved you. Not all whom Jesus healed were saved, but those who exhibited true faith were (cf. 17:19; 18:42; Matt. 9:22; see note on Mark 5:34).

Luke 8

8:2 certain women. Rabbis normally did not have women as disciples. Mary called Magdalene. Her name probably derives from the Galilean town of Magdala. Some believe she is the woman described in 7:37–50, but it seems highly unlikely that Luke would introduce her here by name for the first time if she were the main figure in the account he just completed. Also, while it is clear that she had suffered at the hands of “demons,” there is no reason whatsoever to think that she had ever been a prostitute.

8:3 Joanna. This woman is also mentioned in 24:10, but nowhere else in Scripture. It is possible that she was a source for some of the details Luke recounts about Herod (cf. 23:8, 12). See note on 1:3. Susanna. Aside from this reference, she is nowhere mentioned in Scripture. She is probably someone Luke knew personally. from their substance. It was a Jewish custom for disciples to support rabbis in this way. Cf. 10:7; 1 Cor. 9:4–11; Gal 6:6; 1 Tim. 5:17, 18.

8:4 spoke by a parable. This marked a significant turning point in Jesus’ ministry. See notes on Matt. 13:3, 34.

8:5 to sow his seed. Seed was sown by hand over plowed soil. In throwing seed toward the edges of a field, the sower would naturally throw some that landed or was blown onto the hard beaten path on the edges of the field, where it could not penetrate the soil and grow (see notes on Matt. 13:4, 19). This could refer to the hard, obstinate Jewish leaders.

8:6 on rock. I.e., very shallow soil with a layer of rock lying just below the surface. See notes on Matt. 13:5, 20. This could refer to the fickle mob that followed Jesus only for His miracles.

8:7 thorns. See notes on Matt. 13:7, 22. This could refer to the materialists to whom earthly wealth was more important than spiritual riches.

8:8 a hundredfold. Luke simplified the parable. Matthew 13:8 and Mark 4:8 described 3 levels of fruitfulness. “Hundredfold” simply speaks of inconceivable abundance (cf. Gen. 26:12). He who has ears. All 3 of the synoptics include this admonition with the parable of the sower (cf. Matt. 13:9; Mark 4:9). Jesus often said this to stress particularly important statements cast in mysterious language (cf. 14:35; Matt. 11:15; 13:43; Mark 4:23).

8:10 mysteries. See notes on Matt. 13:11, 13. Seeing they may not see. This quotation from Is. 6:9 describes God’s act of judicially blinding unbelievers.

8:13 who believe for a while. I.e., with a nominal, non-saving faith. See note on Matt. 13:20.

8:15 heard…keep…bear fruit. This constitutes evidence of true salvation. “Heard” is a reference to understanding and believing (John 8:31, 47). “Keep” refers to ongoing obedience (11:28; see note on John 14:21–24). “Fruit” is good works (Matt. 7:16–20; James 2:14–26).

8:16 under a bed. The fact that Christ taught mysteries in parables was not to suggest that His message was meant for elite disciples or that it should be kept secret. A lamp is not lit to be hidden, but must be put on a lampstand, where its light will reach furthest. Still, only those with eyes to see will see it.

8:17 nothing is secret that will not be revealed. All truth will be manifest in the judgment. Cf. 12:2, 3; 1 Cor. 4:5; 1 Tim. 5:24, 25. God’s ultimate purpose is not to hide the truth, but to make it known.

8:18 take heed how you hear. One’s response to the light in this life is crucial, because at the throne of judgment there will be no opportunity to embrace truth that was formerly spurned (Rev. 20:11–15). Those who scorn the light of the gospel now will have all light removed from them in eternity. Cf. 19:26; Matt. 25:29.

8:19 brothers. See notes on Matt. 12:46–49.

8:20, 21 See notes on Mark 3:31, 35.

8:22–25 See notes on Matt. 8:24–27.

8:26–38 See notes on Matt. 8:28–34.

8:27 a certain man. Matthew reveals there were actually two men. Only one did the talking. See note on Matt. 8:28.

8:30 Legion. See notes on Matt. 8:30; Mark 5:9.

8:31 the abyss. See note on Matt. 8:31.

8:41 a ruler of the synagogue. See note on 13:14. Jesus had once cast a demon out of a man in Jairus’ synagogue (4:33–37).

8:42 only daughter. See note on 9:38. thronged. Lit. “choked,” i.e., they almost crushed Him.

8:43 a flow of blood. See note on Matt. 9:20.

8:44 came from behind and touched. Because of her affliction, she would normally render anyone she touched unclean. The effect here was precisely the opposite. See notes on 7:14, 39. border. See note on Matt. 9:20.

8:46 power going out from Me. See note on Mark 5:30.

8:50 only believe. Though not all Jesus’ healings required faith (cf. 22:51), at times He required it.

8:51 Peter, James, and John. See notes on 9:28; Matt. 10:2; 17:1.

8:52 she is not dead. See notes on Matt. 9:23, 24.

8:56 tell no one. See note on Matt. 8:4.

Luke 9

9:1–6 See notes on Matt. 10:1–42.

9:3 Take nothing. Slight differences between Matthew, Mark, and Luke have troubled some. Matthew 10:9, 10 and this text say the disciples were not to take staffs (see note there); but Mark 6:8 prohibited everything “except a staff.” Mark 6:9 also instructed them to “wear sandals”; but in Matt. 10:10 sandals were included in the things they were not to carry. Actually, however, what Matt. 10:10 and this verse prohibited was the packing of extra staffs and sandals. The disciples were not to be carrying baggage for the journey, but merely to go with the clothes on their backs.

9:7 Herod the tetrarch. See note on Matt. 14:1. News of Christ reached to the highest levels of government. John had risen from the dead. Of course, this was not true, but Herod himself nonetheless seemed gripped by guilty fear (cf. Mark 6:16).

9:8 Elijah. See note on 1:17.

9:9 he sought to see Him. Only Luke gives this detail. See notes on 1:3; 8:3.

9:10 into a deserted place. They were trying to get some rest and a break from the crowds. Cf. Mark 6:31, 32. Bethsaida. See note on Mark 8:22. Bethsaida Julias is on the N shore and to the E of Galilee, where the Jordan River enters the lake.

9:12–17 Aside from the resurrection, the feeding of the 5,000 is the only miracle of Jesus recorded in all 4 gospels (cf. Matt. 14:15–21; Mark 6:35–44; John 6:4–13).

9:14 about five thousand men. Counting women and children, the actual size of the crowd may have been closer to 20,000.

9:17 baskets. See notes on Mark 6:43; 8:8.

9:18–21 See notes on Matt. 16:13–20.

9:19 John the Baptist…Elijah…one of the old prophets. Cf. vv. 7, 8. Such rumors were apparently quite common. See notes on 1:17; Matt. 11:14; Mark 9:13; Rev. 11:5, 6.

9:20 “The Christ of God.” I.e., the Messiah promised in the OT (Dan. 9:25, 26). See note on Matt. 16:16.

9:21 tell this to no one. See notes on Matt. 8:4; 12:16.

9:22 The Son of Man must suffer. This pronouncement signified a great turning point in Jesus’ ministry. See note on Matt. 16:21.

9:23 cross. See note on Matt. 10:38. Self-denial was a common thread in Christ’s teaching to his disciples (cf. 14:26, 27; Matt. 10:38; 16:24; Mark 8:34; John 12:24–26). The kind of self-denial He sought was not a reclusive asceticism (see note on 7:34), but a willingness to obey His commandments, serve one another, and suffer—perhaps even die—for His sake.

9:24 whoever loses his life for My sake. Aside from the command “follow Me,” this saying is repeated more times in the gospels than any other saying of Christ. Cf. 17:33; Matt. 10:39; 16:25; Mark 8:35; John 12:25. See note on 14:11.

9:26 whoever is ashamed of Me. I.e., unbelievers. Cf. Matt. 10:33; Rom. 9:33; 10:11; 2 Tim. 2:12. See note on 12:9.

9:27 see the kingdom. See note on Matt. 16:28.

9:28 about eight days. A common expression signifying about a week (cf. John 20:26). See note on Matt. 17:1. after these sayings. This expression ties the promise of seeing the kingdom (v. 27) to the events that follow (see note on Matt. 16:28). Peter, John, and James. These 3 alone were permitted to witness the raising of Jairus’ daughter (8:51), the Transfiguration (cf. Matt. 17:1), and Christ’s agony in the garden (Mark 14:33). the mountain. The traditional site, Mt. Tabor, is unlikely. Jesus and the disciples had been in “the region of Caesarea Philippi” (Matt. 16:13), and Tabor is nowhere near there. Besides, Tabor had evidently been the site of pagan worship (Hos. 5:1), and in Jesus’ day, an army garrison had their fortress at the top. The actual location of the Transfiguration is nowhere identified, but Mt. Hermon (7,000 ft higher than Tabor, and closer to Caesarea Philippi) is believed by many to be the place.

9:29 As He prayed. See note on 3:21. As at His baptism, while He was praying, the Father’s voice came from heaven (cf. Introduction: Historical and Theological Themes). glistening. Lit. “emitting light.” This word is used only here in the NT. It suggests a brilliant flashing light, similar to lightning.

9:30 Moses and Elijah. See note on Matt. 17:3.

9:31 His decease. Peter uses the same term to speak of his own death (2 Pet. 1:15). Only Luke mentions the subject matter of their conversation and the fact that Peter, James, and John had fallen asleep (v. 32). Cf. 22:45.

9:32 saw His glory. Cf. Ex. 33:18–23.

9:33 three tabernacles. See note on Matt. 17:4.

9:34 the cloud. Matthew 17:5 says “a bright cloud,” i.e., enveloping the glory of God—similar to the pillar of cloud that led the Israelites in the OT (Ex. 14:19, 20). The brightness of this cloud and the sleepiness of the disciples (v. 32) suggest that this event may have occurred at night.

9:35 This is My beloved Son. See note on Matt. 3:17.

9:38 my only child. Cf. 7:12; 8:42. The son of the widow of Nain was her only child; and Jairus’ daughter was his only child. Luke alone mentions these details.

9:39 a spirit seizes him. This was no mere case of epilepsy; it was plainly demon possession. There’s no reason to think Luke, a physician, was merely accommodating the understanding of his readers. Besides, Jesus healed the boy by rebuking the demon (v. 42; cf. Mark 9:25).

9:40 they could not. See notes on Matt. 17:19–21.

9:41 faithless and perverse generation. See note on Matt. 17:17.

9:44 about to be betrayed. See note on Matt. 17:22.

9:45 hidden from them. I.e., in accord with God’s sovereign design. Cf. 24:45.

9:46 be greatest. See note on Matt. 20:21.

9:48 Whoever receives this little child. See note on Matt. 18:5. he who is least…will be great. The way to preeminence in Christ’s kingdom is by sacrifice and self-denial. See note on v. 23.

9:49 because he does not follow with us. It is ironic that John, who came to be known as “the apostle of love,” would be the one to raise this objection (see note on v. 54). John came to see that only legitimate tests of another person’s ministry are the test of doctrine (1 John 4:1–3; 2 John 7–11) and the test of fruit (1 John 2:4–6, 29; 3:4–12; 4:5, 20; cf. Matt. 7:16). This man would have passed both tests, but John was inclined to reject him because of his group affiliation. That is the error of sectarianism.

9:50 he who is not against us is on our side. Contrast this with 11:23. There is no middle ground and no neutrality. Here Christ gave a test of outward conduct to use for measuring others. In 11:23, He gave a test of the inward life that is to be applied to oneself.

9:51 steadfastly set His face to go to Jerusalem. This begins a major section of Luke’s gospel. From here to 19:27, Christ’s face was set toward Jerusalem (see note on v. 53), and Luke’s narrative is a travelogue of that long journey to the cross. This was a dramatic turning point in Christ’s ministry. After this, Galilee was no longer His base of operation. Although 17:11–37 describes a return visit to Galilee, Luke included everything between this point and that short Galilean sojourn as part of the journey to Jerusalem. We know from a comparison of the gospels that, during this period of Christ’s ministry, He made short visits to Jerusalem to celebrate feasts (see notes on 13:22; 17:11). Nonetheless, those brief visits were only interludes in this period of ministry that would culminate in a final journey to Jerusalem for the purpose of dying there. Thus Luke underscored this turning point in Christ’s ministry more dramatically than any of the other gospels, by showing Christ’s determination to complete His mission of going to the cross. See note on 12:50.

9:52 Samaritans. These people were descendants of Jewish mixed marriages from the days of captivity. They were rivals of the Jewish nation and had devised their own worship, a hybrid of Judaism and paganism, with a temple of their own on Mt. Gerizim. They were considered unclean by the Jews and were so hated that most Jewish travelers from Galilee to Judah took the longer route E of the Jordan to avoid traveling through Samaria. See note on John 4:4.

9:53 because His face was set for…Jerusalem. Traveling to Jerusalem for worship implied rejection of the rituals on Mt. Gerizim and a contempt for Samaritan worship (see note on v. 52). This was a strong point of contention between Jews and Samaritans (cf. John 4:20–22).

9:54 James and John. Jesus nicknamed these brothers “Boanerges”—Sons of Thunder (Mark 3:17)—a fitting title, apparently. This was John’s second sin against charity in such a short time (see note on v. 49). It is interesting to note that several years later, the Apostle John journeyed through Samaria once again with Peter, this time preaching the gospel in Samaritan villages (Acts 8:25).

9:55 rebuked them. Christ’s response to the Samaritans exemplifies the attitude the church ought to have with regard to all forms of religious persecution. The Samaritans’ worship was pagan at heart, plainly wrong (see note on John 4:22). Compounding that was their intolerance. Yet, the Lord would not retaliate with force against them. Nor did He even revile them verbally. He had come to save, not to destroy, and so His response was grace rather than destructive fury. Nonetheless, Christ’s words of disapproval here must not be taken as condemnation of Elijah’s actions in 1 Kin. 18:38–40 or 2 Kin. 1:10–12. Elijah was commissioned to a special ministry as prophet in a theocracy, and it was his God-ordained task to confront an evil monarch (Ahab) who was attempting to usurp God’s authority. Elijah was specifically authorized to measure out the reprisal of God’s wrath. Elijah acted with an authority comparable to that of modern civil authorities (cf. Rom. 13:4)—not in a capacity that parallels that of ministers of the gospel.

9:59, 60 See notes on Matt. 8:21, 22.

9:62 looking back. A plowman looking back cuts a crooked furrow.

Luke 10

10:1 seventy others. The commissioning of the 70 is recorded only in Luke. Moses also appointed 70 elders as his representatives (Num. 11:16, 24–26). The 12 disciples had been sent into Galilee (9:1–6); the 70 were sent into every city and place where He was about to go—i.e., into Judea, and possibly Perea (see note on Matt. 19:1). two by two. As the 12 had been sent (Mark 6:7; cf. Eccl. 4:9, 11; Acts 13:2; 15:27, 39, 40; 19:22; Rev. 11:3).

10:3 lambs among wolves. I.e., they would face hostility (cf. Ezek. 2:3–6; John 15:20) and spiritual danger (cf. Matt. 7:15; John 10:12).

10:4 neither money bag, knapsack, nor sandals. I.e., travel without luggage. This does not mean they would be barefoot. See note on 9:3. greet no one. A greeting in that culture was an elaborate ceremony, involving many formalities, perhaps even a meal, and long delays (see note on 11:43). A person on an extremely urgent mission could be excused from such formalities without being thought rude. Everything in Jesus’ instructions speaks of the shortness of time and the great urgency of the task.

10:7 Do not go from house to house. I.e., for lodging (see note on Mark 6:10). They were to establish headquarters in a village and not waste time moving around or seeking more comfortable housing.

10:11, 12 See notes on Matt. 10:14, 15.

10:13–15 See notes on Matt. 11:21, 23.

10:16 These words elevate the office of a faithful minister of Christ, and magnify the guilt and the condemnation of those who reject the message.

10:17 returned with joy. How long the mission lasted is not recorded. It may have been several weeks. The 70 probably did not return all at once, but this dialogue appears to have occurred after they had all reassembled.

10:18 I saw Satan fall. In this context, it appears Jesus’ meaning was, “Don’t be so surprised that the demons are subject to you; I saw their commander cast out of heaven, so it is no wonder if his minions are cast out on earth. After all, I am the source of the authority that makes them subject to you” (v. 19). He may also have intended a subtle reminder and warning against pride—the reason for Satan’s fall (cf. 1 Tim. 3:6). For discussions of Satan’s fall, see notes on Is. 14:12–14; Ezek. 28:12–15.

10:19 serpents and scorpions. Cf. Ps. 91:13; Ezek. 2:6. These appear to be figurative terms for demonic powers (cf. Rom. 16:20).

10:20 do not rejoice in this. Rather than being so enthralled with extraordinary manifestations such as power over demons and the ability to work miracles, they should have realized that the greatest wonder of all is the reality of salvation—the whole point of the gospel message and the central issue to which all the miracles pointed. because your names are written in heaven. Cf. Phil. 4:3; Heb. 12:23; Rev. 21:27. By contrast, unbelievers are “written in the earth” (Jer. 17:13).

10:21, 22 See notes on Matt. 11:25, 26.

10:25 lawyer. I.e., a scribe who was supposedly an expert in the law of God. Aside from one usage of this word in Matt. 22:35 (see note there), Luke is the only one of the gospel writers who uses it (11:45, 46). what shall I do to inherit eternal life? The same question is raised by several inquirers (18:18–23; Matt. 19:16–22; John 3:1–15).

10:27 he answered. The lawyer summed up the requirements of the law (Lev. 19:18; Deut. 6:5) exactly as Christ did on another occasion (see notes on Matt. 22:37–40).

10:28 do this and you will live. Cf. Lev. 18:5; Ezek. 20:11. “Do and live” is the promise of the law. But since no sinner can obey perfectly, the impossible demands of the law are meant to drive us to seek divine mercy (Gal. 3:10–13, 22–25). This man should have responded with a confession of his own guilt, rather than self-justification (v. 29).

10:29 wanting to justify himself. This reveals the man’s self-righteous character. who is my neighbor? The prevailing opinion among scribes and Pharisees was that one’s neighbors were the righteous alone. According to them, the wicked—including rank sinners (such as tax collectors and prostitutes), Gentiles, and especially Samaritans—were to be hated because they were the enemies of God. They cited Ps. 139:21, 22 to justify their position. As that passage suggests, hatred of evil is the natural corollary of loving righteousness. But the truly righteous person’s “hatred” for sinners is not a malevolent enmity. It is a righteous abhorrence of all that is base and corrupt—not a spiteful, personal loathing of individuals. Godly hatred is marked by a broken-hearted grieving over the condition of the sinner. And as Jesus taught here and elsewhere (6:27–36; Matt. 5:44–48), it is also tempered by a genuine love. The Pharisees had elevated hostility toward the wicked to the status of a virtue, in effect nullifying the second Great Commandment. Jesus’ answer to this lawyer demolished the pharisaical excuse for hating one’s enemies.

10:30 down from Jerusalem to Jericho. A rocky, winding, treacherous descent of about 3,300 feet in 17 miles. That stretch of road was notorious for being beset with thieves and danger.

10:32 Levite. These were from the tribe of Levi, but not descendants of Aaron. They assisted the priests in the work of the temple.

10:33 Samaritan. For a Samaritan to travel this road was unusual. The Samaritan himself was risking not only the thieves, but also the hostility of other travelers.

10:34 oil and wine. Probably carried by most travelers in small amounts as a kind of first-aid kit. The wine was antiseptic; the oil soothing and healing.

10:35 two denarii. I.e., two days’ wages (see notes on Matt. 20:2; 22:19). Probably more than enough to permit the man to stay until he recovered.

10:36 neighbor to him. Jesus reversed the lawyer’s original question (v. 29). The lawyer assumed it was up to others to prove themselves neighbor to him (see note on v. 29). Jesus’ reply makes it clear that each has a responsibility to be a neighbor—especially to those who are in need.

10:38 a certain village. Bethany, two mi. E of the temple in Jerusalem, on the E slope of the Mt. of Olives. This was the home of Mary, Martha, and Lazarus (cf. John 11:1).

10:40 distracted. Lit. “dragging all around.” The expression implies that Martha was in a tumult. with much serving. Martha was evidently fussing about with details that were unnecessarily elaborate.

10:42 one thing…good part. Jesus was not speaking of the number of dishes to be served. The one thing necessary was exemplified by Mary, i.e, an attitude of worship and meditation, listening with an open mind and heart to Jesus’ words.

Luke 11

11:1 Lord, teach us to pray. Rabbis often composed prayers for their disciples to recite. Having seen Jesus pray many times, they knew of His love for prayer, and they knew prayer was not just the reciting of words (see note on Matt. 6:7).

11:2 Our Father in heaven. Virtually the same prayer was given as a model on two separate occasions by Christ, first in the Sermon on the Mount (see notes on Matt. 6:9–13), and then here, in response to a direct question. That accounts for minor variations between the two versions. Your name. God’s name represents all His character and attributes. Cf. Pss. 8:1, 9; 9:10; 22:22; 52:9; 115:1.

11:4 sins. See note on Matt. 6:12.

11:7 my children are with me in bed. The one-room houses that were common in Israel had a common sleeping area shared by the whole family. If one person arose and lit a lamp to get bread, all would be awakened.

11:8 persistence. The word can even mean “impudence.” It conveys the ideas of urgency, audacity, earnestness, boldness, and relentlessness—like the persistent asking of a desperate beggar.

11:13 being evil. I.e., by nature. See note on Matt. 7:11.

11:14 it was mute. I.e., the demon. the mute spoke. I.e., the man.

11:15 Beelzebub. Originally this referred to Baal-Zebul (“Baal, the prince”), chief god of the Philistine city of Ekron; the Israelites disdainfully referred to him as Baal-Zebub (“Lord of Flies”). See note on 2 Kin. 1:2.

11:16 a sign from heaven. I.e., a miraculous work of cosmological proportions, like the rearranging of the constellations, or something far greater than the casting out of a demon, which they had just witnessed. See note on Matt. 12:38.

11:17 knowing their thoughts. Jesus was God with full omniscience if He used it (see notes on 2:52; Mark 13:32; John 2:23–25). kingdom divided against itself. This may have been a subtle jab at the Jewish nation, a kingdom divided in the time of Jeroboam, and still marked by various kinds of bitter internal strife and factionalism, right up to the destruction of Jerusalem in A.D. 70.

11:19 by whom do your sons cast them out? There were Jewish exorcists who claimed power to cast out demons (Acts 19:13–15). Jesus’ point was that if such exorcisms could be done via satanic power, the Pharisaical exorcists must be suspect as well. And in fact, the evidence in Acts 19 suggests that the sons of Sceva were charlatans who employed fraud and trickery to fabricate phony exorcisms. your judges. I.e., witnesses against you. This seems to suggest that the fraudulent exorcisms (which had their approval) stood as a testimony against the Pharisees themselves, who disapproved of Christ’s genuine exorcisms.

11:20 with the finger of God. In Ex. 8:19 the phony magicians of Egypt were forced to confess that Moses’ miracles were genuine works of God, not mere trickery such as they had performed. Here Jesus made a similar comparison between His exorcisms and the work of the Jewish exorcists. the kingdom of God has come. See note on Matt. 12:28.

11:21 a strong man. I.e., Satan.

11:22 a stronger than he. I.e., Christ. divides his spoils. Probably a reference to Is. 53:12. When a demon is defeated by the power of Christ, the soul vacated by the power of darkness is taken over by Christ. Cf. vv. 24–26.

11:23 He who is not with Me is against Me. See note on 9:50.

11:24 unclean spirit goes out. Christ was characterizing the work of the phony exorcists (see note on v. 19). What appears to be a true exorcism is merely a temporary respite, after which the demon returns with 7 others (v. 26).

11:26 worse than the first. See note on Matt. 12:45.

11:28 More than that. This has the sense of, “Yes, but rather….” While not denying the blessedness of Mary, Christ did not countenance any tendency to elevate Mary as an object of veneration. Mary’s relationship to Him as His physical mother did not confer on her any greater honor than the blessedness of those who hear and obey the word of God. See note on 1:47.

11:29 It seeks a sign. See note on v. 16. Jesus always declined to give signs on demand. Evidences were not the means by which He appealed to unbelievers. See note on 16:31.

11:30 Jonah became a sign. I.e., a sign of judgment to come. Jonah’s emergence from the fish’s belly pictured Christ’s resurrection. Jesus clearly regarded Jonah’s account as historically accurate. See notes on Matt. 12:39, 40.

11:31, 32 See notes on Matt. 12:41, 42.

11:33 See note on 8:16.

11:34 The lamp of the body. This is a different metaphor from the one in v. 33. There the lamp speaks of the Word of God; here the eye is the “lamp”—i.e., the source of light—for the body. See note on Matt. 6:22, 23. when your eye is bad. The problem was their perception, not a lack of light. They did not need a sign; they needed hearts to believe the great display of divine power they had already seen.

11:38 He had not first washed. The Pharisee was concerned with ceremony, not hygiene. The Gr. word for “washed” refers to a ceremonial ablution. Nothing in the law commanded such washings, but the Pharisees practiced them, believing the ritual cleansed them of any accidental ceremonial defilement. See notes on Mark 7:2, 3.

11:39 full of greed and wickedness. I.e., they were preoccupied with external ceremonies but overlooked the more important issue of internal morality. See note on Matt. 23:25.

11:40 Foolish ones! I.e., persons who lack understanding. This was the truth and not the sort of coarse name-calling Christ forbade in Matt. 5:22.

11:41 alms of such things as you have. Lit. “Give that which is within as your alms.” This contrasts inner virtues with external ceremonies. Alms are to be given not for show, but as an expression of a faithful heart (cf. Matt. 6:1–4)—and the true almsgiving is not the external act, but one’s attitude before God.

11:42 tithe. See note on Matt. 23:23.

11:43 greetings. These were ostentatious ceremonies that were more or less elaborate depending on the rank of the person being greeted.

11:44 graves which are not seen. Hidden sources of defilement. They had carefully concealed their own inward corruption, but it still was a source of defilement. See note on Matt. 23:27.

11:45 lawyers. I.e., scribes. See note on 10:25.

11:46 burdens. See note on Matt. 23:3.

11:47 you build the tombs of the prophets. They thought they were honoring those prophets, but in reality they had more in common with those who killed the prophets (v. 48). See note on Matt. 23:30.

11:49 the wisdom of God also said. There is no OT source for this quotation. Christ is prophetically announcing the coming judgment of God, not quoting a previously written source, but giving them a direct warning from God.

11:49–51 See notes on Matt. 23:34–36.

11:52 the key of knowledge. They had locked up the truth of the Scriptures and thrown away the key by imposing their faulty interpretations and human traditions on God’s Word. See note on Matt. 23:13.

11:54 to catch. The same word is used in Gr. literature for the hunting of animals.

Luke 12

12:1 innumerable. The Gr. word is the same from which we get the word “myriads.” leaven. See notes on Matt. 16:12; Mark 8:15.

12:2, 3 See notes on 8:17; Mark 4:22.

12:5 Fear Him. See note on Matt. 10:28.

12:6 two copper coins. Gr., assario¯n, a Roman coin equal to a 16th of a denarius. One assarius would be less than an hour’s wage. not one of them is forgotten before God. Divine providence governs even the most inconsequential details of God’s creation. He cares for all that He created, regardless of how insignificant. See note on Matt. 10:29.

12:8 before the angels of God. I.e., in the day of judgment. Cf. Matt. 25:31–34; Jude 24. See note on Matt. 10:32.

12:9 he who denies Me before men. This describes a soul-damning denial of Christ—not the sort of temporary wavering Peter was guilty of (22:56–62)—but the sin of those who through fear, shame, neglect, delay, or love of the world reject all evidence and revelation and decline to confess Christ as Savior and King, until it is too late.

12:10 blasphemes against the Holy Spirit. See notes on Matt. 12:31, 32. This was not a sin of ignorance, but a deliberate, willful, settled hostility toward Christ—exemplified by the Pharisees in Matt. 12, who attributed to Satan the work of Christ (cf. 11:15).

12:11 do not worry. I.e., do not be anxious. This does not suggest that ministers and teachers should forego preparation in their normal spiritual duties. To cite this passage and others like it (21:12–15; Matt. 10:19) to justify the neglect of study and meditation is to twist the meaning of Scripture. This verse is meant as a comfort for those under life-threatening persecution, not an excuse for laziness in ministry. The exact same expression is used in v. 22, speaking of concern for one’s material necessities. In neither context was Jesus condemning legitimate toil and preparation. He was promising the Holy Spirit’s aid for times of persecution when there can be no preparation. See note on Mark 13:11.

12:13 tell my brother to divide the inheritance. “The right of the firstborn” was a double portion of the inheritance (Deut. 21:17). Perhaps this man wanted an equal share. In any case, Jesus seemed unconcerned about the implied injustice, and refused the man’s request to arbitrate the family dispute.

12:14 who made Me a judge? One of Christ’s roles is that of Judge of all the earth (John 5:22), but He did not come to be an arbiter of petty earthly disputes. Settling an inheritance dispute was a matter for civil authorities.

12:22–31 See notes on Matt. 6:26–33.

12:22 do not worry. See note on v. 11.

12:32 good pleasure. See note on 2:14. Christ stressed the Father’s tender care over His little flock as an antidote to anxiety (vv. 22–30).

12:33 Sell what you have and give alms. Those who amassed earthly possessions, falsely thinking their security lay in material resources (vv. 16–20), needed to lay up treasure in heaven instead. See note on Matt. 6:20. Believers in the early church did sell their goods to meet the basic needs of poorer brethren (Acts 2:44, 45; 4:32–37). But this commandment is not to be twisted into an absolute prohibition of all earthly possessions. In fact, Peter’s words to Ananias in Acts 5:4 make it clear that the selling of one’s possessions was optional. money bags which do not grow old. These purses that do not wear out (so as to lose the money) are defined as “treasure in the heavens that does not fail.” The surest place to put one’s money is in such a purse—in heaven, where it is safe from thieves and decay as well.

12:34 your heart will be also. Where one puts his money reveals the priorities of his heart. Cf. 16:1–13; Matt 6:21.

12:35 girded. Speaks of preparedness. Long, flowing robes would be tucked into the belt to allow freedom to work. Cf. Ex. 12:11; 1 Pet. 1:13.

12:36 when he will return. The servants were responsible to meet him with burning torches.

12:37 watching. The key here is readiness at all times for Christ’s return. See note on Matt. 25:1–13. gird himself. I.e., he will take the servant’s role and wait on them. This remarkable statement pictures Christ, at His return, ministering as a servant to believers.

12:38 second watch. 9:00 p.m. to midnight. third. Midnight to 3:00 a.m.

12:40 an hour you do not expect. Cf. 21:34; Matt. 24:36, 42–44; 1 Thess. 5:2–4; 2 Pet. 3:10; Rev. 3:3; 16:15.

12:42 Christ did not directly answer Peter’s question (v. 41), but implied that these truths apply to unbelievers—most of all those to whom much has been committed (v. 48). steward. See note on 16:1.

12:43 Blessed is that servant. The faithful steward pictures the genuine believer, who manages well the spiritual riches God has put in his care for the benefit of others, and the careful management of the master’s estate. Faithful expression of the duty of such spiritual stewardship will result in honor and reward (v. 44).

12:45 to beat the…servants. This wicked steward’s unfaithfulness and cruel behavior illustrates the evil of an unbelieving heart.

12:46 cut him in two. I.e., utterly destroy him. This speaks of the severity of final judgment of unbelievers.

12:47, 48 The degree of punishment is commensurate with the extent to which the unfaithful behavior was willful. Note that ignorance is nonetheless no excuse (v. 48). That there will be varying degrees of punishment in hell is clearly taught in Matt. 10:15; 11:22, 24; Mark 6:11; Heb. 10:29 (see notes there).

12:49 fire. I.e., judgment. See note on Matt. 3:11. For the connection between fire and judgment, see Is. 66:15; Joel 2:30; Amos 1:7, 10–14; 2:2, 5; Mal. 3:2, 5; 1 Cor. 3:13; 2 Thess. 1:7, 8.

12:50 a baptism. A baptism of suffering. Christ was referring to His death. Christian baptism symbolizes identification with Him in death, burial, and resurrection. distressed. See note on Matt. 26:38. till it is accomplished. Though distressed about His coming passion, it was nonetheless the work He came to do, and He set His face steadfastly to accomplish it (see note on 9:51; cf. John 12:23–27).

12:51 not at all. See note on Matt. 10:34.

12:54–56 See note on Matt. 16:2, 3.

12:58 make every effort along the way. See note on Matt. 5:25.

12:59 mite. See notes on 21:2; Mark 12:42.

Luke 13

13:1 Galileans whose blood Pilate had mingled with their sacrifices. This incident is in keeping with what was known about the character of Pilate. Evidently, some worshipers from Galilee were condemned by Rome—perhaps because they were seditious zealots (see note on Matt. 10:4)—and were sought out and killed in the temple by Roman authorities while in the process of offering a sacrifice. Such a killing would have been the grossest sort of blasphemy. Incidents like this inflamed the Jews’ hatred of Rome and finally led to rebellion, and the destruction of Jerusalem in A.D. 70.

13:2 worse sinners. It was the belief of many that disaster and sudden death always signified divine displeasure over particular sins (cf. Job 4:7). Those who suffered in uncommon ways were therefore assumed to be guilty of some more severe immorality (cf. John 9:2).

13:3 unless you repent. Jesus did not deny the connection between catastrophe and human evil, for all such afflictions ultimately stem from the curse of humanity’s fallenness (Gen. 3:17–19). Furthermore, specific calamities may indeed be the fruit of certain iniquities (Prov. 24:16). But Christ challenged the people’s notion that they were morally superior to those who suffered in such catastrophes. He called all to repent, for all were in danger of sudden destruction. No one is guaranteed time to prepare for death, so now is the time for repentance for all (cf. 2 Cor. 6:2). you will all likewise perish. These words prophetically warned of the approaching judgment of Israel, which culminated in the catastrophic destruction of Jerusalem in AD 70. Thousands in Jerusalem were killed by the Romans. See note on Matt. 23:36.

13:4 Siloam. An area at the S end of the lower city of Jerusalem, where there was a well known pool (cf. John 9:7, 11). Evidently one of the towers guarding the aqueduct collapsed, perhaps while under construction, killing some people. Again, the question in the minds of people was regarding the connection between calamity and iniquity (“worse sinners”). Jesus responded by saying that such a calamity was not God’s way to single out an especially evil group for death, but as a means of warning to all sinners. Calamitous judgment was eventually coming to all if they did not repent.

13:6 fig tree. Often used as a symbol for Israel (see notes on Matt. 21:19; Mark 11:14). In this case, however, the parable’s lesson about fruitlessness applies equally to the whole nation, and to each individual soul.

13:8 let it alone this year. This illustrates both the intercession of Christ and the extreme patience and graciousness of the Father.

13:10 synagogues. See note on Mark 1:21. the Sabbath. The Pharisees’ Sabbath traditions were the issue that most frequently provoked controversy in Jesus’ ministry. Cf. 6:5–11; 14:1–5; Matt. 12:2–10; Mark 2:23—3:4.

13:11 had a spirit of infirmity. This suggests that her physical ailment, which left her unable to stand erect, was caused by an evil spirit. However, Christ did not have to confront and drive out a demon, but simply declared her loosed (v. 12), so her case appears somewhat different from other cases of demonic possession He often encountered (cf. 11:14; see note on v. 16).

13:12 He called her to Him. The healing was unsolicited; He took the initiative (cf. 7:12–14). Furthermore, no special faith was required on her part or anyone else’s. Jesus sometimes called for faith, but not always (cf. 8:48; Mark 5:34).

13:14 ruler. An eminent layman whose responsibilities included conducting meetings, caring for the building, and supervising the teaching in the synagogue (cf. 8:41; Matt. 9:18; Mark 5:38).

13:15 loose his ox. Nothing in Scripture forbade either the watering of an ox or the healing of the sick (see notes on 6:9; Matt. 12:2, 3, 10). Their Sabbath traditions actually placed a higher value on animals than on people in distress—and therefore corrupted the whole purpose of the Sabbath (Mark 2:27).

13:16 a daughter of Abraham. She was a Jewess. whom Satan has bound. Job’s physical ailments and other disasters were also inflicted by Satan, with divine permission. This woman had apparently been permitted to suffer, not because of any evil she had done, but so that the glory of God might be manifest in her (cf. John 9:3).

13:19, 21 See notes on Matt. 13:32, 33.

13:22 through the cities and villages. Luke’s geographical points of reference are often vague; the readers he had in mind were probably largely unfamiliar with Palestinian geography anyway. Matthew 19:1; Mark 10:1; and John 10:40 all say that Christ moved His ministry to the region E of the Jordan, known as Perea. That move probably took place at about this point in Luke’s narrative. Therefore the cities and villages He traveled through may have included places in both Judea and Perea. journeying toward Jerusalem. During His ministry in Judea to Perea, Christ actually went to Jerusalem on more than one occasion—at least once for the Feast of Tabernacles (John 7:11—8:59), another time for the Feast of Dedication (John 9:1–10:39), and another time when He raised Lazarus. Luke’s focus was on Christ’s constant progression toward His final trek to Jerusalem for the express purpose of dying there—and he therefore described all Christ’s traveling as one long trek toward Jerusalem. See notes on 9:51; 17:11.

13:23 are there few who are saved? That question may have been prompted by a number of factors. The great multitudes that had once followed Christ were subsiding to a faithful few (cf. John 6:66). Great crowds still came to hear (14:25), but committed followers were increasingly scarce. Moreover, Christ’s messages often seemed designed to discourage the half-hearted (see note on 14:33). And He Himself had stated that the way is so narrow that few find it (Matt. 7:14). This contradicted the Jewish belief that all Jews, except for tax collectors and other notorious sinners, would be saved. Christ’s reply once again underscored the difficulty of entering at the narrow gate. After the resurrection, only 120 disciples gathered in the upper room in Jerusalem (Acts 1:15), and only about 500 in Galilee (1 Cor. 15:6; see notes on 24:34; Matt. 28:16).

13:24 Strive. This signifies a great struggle against conflict. Christ was not suggesting that anyone could merit heaven by striving for it. No matter how rigorously they labored, sinners could never save themselves. Salvation is solely by grace, not by works (Eph. 2:8, 9). But entering the narrow gate is nonetheless difficult because of its cost in terms of human pride, because of the sinner’s natural love for sin, and because of the world’s and Satan’s opposition to the truth. See notes on 16:16; Matt. 11:12. many…will seek to enter. I.e., at the judgment, when many will protest that they deserve entrance into heaven (cf. Matt. 7:21–23).

13:25 I do not know you. Cf. Matt. 7:23; 25:12. Clearly, no relationship ever existed, though they had deluded themselves into thinking they knew the owner of the house (v. 26). Despite their protests, He repeated His denial emphatically in v. 27.

13:28 weeping and gnashing of teeth. See note on Matt. 22:13.

13:29 They will come. By including people from the 4 corners of the earth, Jesus made it clear that even Gentiles would be invited to the heavenly banquet table. This was contrary to prevailing rabbinical thought, but perfectly consistent with the OT Scriptures (Ps. 107:3; Is. 66:18, 19; Mal. 1:11). See notes on 2:31; Mark 13:27.

13:30 last…first…first…last. See note on Matt. 20:16. In this context the saying seems to contrast Jews (“the first”) and Gentiles (“the last”). See note on 14:11.

13:31 depart from here. Herod Antipas ruled Galilee and Perea (see note on Matt. 2:22). Christ was probably either approaching Perea or ministering there already (see note on v. 22). The Pharisees—no friends of Herod themselves—may have warned Christ because they hoped the threat of violence from Herod would either silence Him—or drive Him back to Judea, where the Sanhedrin would have jurisdiction over Him.

13:32 that fox. Some have suggested that Jesus’ use of this expression is hard to reconcile with Ex. 22:28; Eccl. 10:20; and Acts 23:5. However, those verses apply to everyday discourse. Prophets, speaking as mouthpieces of God, and with divine authority, were often commissioned to rebuke leaders publicly (cf. Is. 1:23; Ezek. 22:27; Hos. 7:3–7; Zeph. 3:3). Since Jesus spoke with perfect divine authority, He had every right to speak of Herod in such terms. Rabbinical writings often used “the fox” to signify someone who was both crafty and worthless. The Pharisees, who trembled at Herod’s power, must have been astonished at Christ’s boldness. today and tomorrow, and the third day. This expression signified only that Christ was on His own divine timetable; it was not meant to lay out a literal 3-day schedule. Expressions like this were common in Semitic usage, and seldom were employed in a literal sense to specify precise intervals of time. See note on Matt. 12:40. be perfected. I.e., by death, in the finishing of His work. Cf. John 17:4, 5; 19:30; Heb. 2:10. Herod was threatening to kill Him, but no one could kill Christ before His time (John 10:17, 18).

13:33 it cannot be. Not all prophets who were martyred died in Jerusalem, of course. John the Baptist, for example, was beheaded by Herod, probably at Herod’s palace in Machaerus. This saying was probably a familiar proverb, like the adage in 4:24; Matt. 13:57. The statement is full of irony, noting that most of the OT prophets were martyred at the hands of the Jewish people, not by foreign enemies. Luke’s inclusion of this saying underscores his theme in this section of his gospel—Jesus’ relentless journey to Jerusalem for the purpose of dying (see note on 9:51).

13:34 O Jerusalem, Jerusalem. There is great tenderness in these words, as seen in the imagery of a hen with chickens. This outpouring of divine compassion foreshadows His weeping over the city as He approached it for the final time (19:41). Clearly, these are deep and sincere emotions (see note on Matt. 9:36). I wanted…but you were not willing. Lit. “I willed, but you willed not.” Christ’s repeated expressions of grief over the plight of Jerusalem do not diminish the reality of His absolute sovereignty over all that happens. Nor should the truth of divine sovereignty be used to depreciate the sincerity of His compassion. See note on Matt. 23:37.

13:35 This account of Luke’s clearly falls at an earlier point in Christ’s ministry than the parallel account in Matt. 23:37–39, which took place in the temple during Christ’s final days in Jerusalem. The wording of the two laments is nonetheless virtually identical. Here Christ delivers prophetically the same message He would later pronounce as a final judgment. Blessed. Quotation from Ps. 118:26.

Luke 14

14:1 Sabbath. See note on 13:10. Luke shows Christ healing on the Sabbath more frequently than any of the other gospels. Christ seems to have favored the Sabbath as a day for doing acts of mercy. watched Him closely. Evidently the Pharisee had less than honorable motives for inviting Him to a meal.

14:2 dropsy. A condition where fluid is retained in the tissues and cavities of the body—often caused by kidney or liver ailments, including cancer.

14:3 lawyers. I.e., scribes. See note on 10:25. Is it lawful. He had repeatedly defended Sabbath healings, and His arguments consistently silenced the nay-sayers (cf. 6:9, 10; 13:14–17). Here and in 6:9, He questioned the scribes about the legality of healing on the Sabbath beforehand—and still they could give no cogent reasons why they believed healing was a violation of Sabbath laws (cf. v. 6).

14:5 a donkey or an ox. Cf. 13:15; Matt. 12:11, 12. Common humanitarianism (not to mention economic necessity) taught them that it was right to show mercy to animals on the Sabbath. Should not the same principles be applied in showing mercy to suffering people?

14:7 best places. I.e., the best seats at the table. Cf. 11:43; Matt. 23:6.

14:11 whoever exalts himself will be humbled. Jesus favored this sort of paradoxical play on words (cf. 9:24; 13:30; 17:33; 18:14; Matt. 23:11, 12). This comment made the point of vv. 8–10 clear. The point of this whole lesson closely parallels Prov. 25:6, 7.

14:12 do not ask your friends, your brothers. Clearly this is not to be taken as an absolute prohibition against inviting friends or relatives to a meal. Christ employed similar hyperbole in v. 26. Such language is common in Semitic discourse and is used for emphasis. His point here is that inviting one’s friends and relatives cannot be classified as a spiritual act of true charity. It may also be a rebuke against those prone to reserve their hospitality for “rich neighbors” who they know will feel obligated to return the favor. Cf. Deut. 14:28, 29.

14:14 repaid at the resurrection. I.e., with treasure in heaven (cf. 18:22).

14:15 he who shall eat bread in the kingdom. The man probably held the common view that only Jews would be invited to the heavenly feast (see note on Matt. 8:12). Perhaps this was an idle or pious saying, made without much serious reflection. Christ replied with a parable that pictures the inclusion of Gentiles.

14:16 a great supper. This parable, similar in many ways to the one in Matt. 22:2–14, and making the same point, is nonetheless distinct. That parable was told on a different occasion, and some key details differ. invited many. Apparently no one declined the invitation. The man evidently had every reason to expect that all who were invited would attend.

14:17 those who were invited. Guests for a wedding, which could last a full week, were preinvited and given a general idea of the time. When all the many preparations were finally ready, the preinvited guests were notified that the event would commence. The preinvited guests refer to the people of Israel, who by the OT had been told to be ready for the arrival of the Messiah.

14:18 excuses. All the excuses smack of insincerity. One does not purchase property without seeing it first. And since the purchase was already complete, there was no urgency. The land would still be there after the banquet. Likewise (v. 19), one does not purchase oxen without first testing them. The man who had recently married (v. 20) was excused from business travel, or serving in the military (Deut. 24:5), but there was no legitimate reason for newlyweds to avoid such a social engagement.

14:21 the poor and the maimed and the lame and the blind. I.e., people the Pharisees tended to regard as unclean or unworthy. The religious leaders condemned Jesus for His associations with prostitutes and tax collectors (cf. 5:29, 30; 15:1; Matt. 9:10, 11; 11:19; 21:31, 32; Mark 2:15, 16).

14:22 still there is room. God is more willing to save sinners than sinners are to be saved.

14:23 into the highways and hedges. This evidently represents the Gentile regions. compel them to come in. I.e., not by force or violence, but by earnest persuasion.

14:24 none of those men who were invited. I.e., those who refused. Having spurned the invitation, Israel was shut out of the banquet. The master’s judgment against them was to seal their own decision. Most of them were killed by divine judgment at the hands of the Romans in A.D. 70. See notes on Matt. 22:7; 23:36; 24:2.

14:25 great multitudes. Christ’s aim was not to gather appreciative crowds, but to make true disciples (see note on 13:23). He never adapted His message to majority preferences, but always plainly declared the high cost of discipleship. Here He made several bold demands that would discourage the half-hearted.

14:26 hate. A similar statement in Matt. 10:37 is the key to understanding this difficult command. The “hatred” called for here is actually a lesser love. Jesus was calling His disciples to cultivate such a devotion to Him that their attachment to everything else—including their own lives—would seem like hatred by comparison. See 16:13; Gen. 29:30, 31 for similar usages of the word “hate.”

14:27 bear his cross. I.e., willingly. This parallels the idea of hating one’s own life in v. 26. See notes on 9:23; Matt. 10:38; cf. Mark 8:34.

14:28 count the cost. The multitudes were positive but uncommitted. Far from making it easy for them to respond positively, He set the cost of discipleship as high as possible (vv. 26, 27, 33)—and encouraged them to do a careful inventory before declaring their willingness to follow. Cf. 9:57–62.

14:33 forsake all. Only those willing to carefully assess the cost (vv. 28–32) and invest all they had in His kingdom were worthy to enter. This speaks of something far more than mere abandonment of one’s material possessions; it is an absolute, unconditional surrender. His disciples were permitted to retain no privileges and make no demands. They were to safeguard no cherished sins; treasure no earthly possessions; and cling to no secret self-indulgences. Their commitment to Him must be without reservation. See notes on 9:23–26.

14:34 Salt is good. See notes on Matt. 5:13; Mark 9:50. Christ employed this same imagery on at least 3 different occasions in His ministry.

Luke 15

15:1 the tax collectors and the sinners. See notes on 14:21; Matt. 5:46; 21:32. Despite the difficulties of Christ’s message (14:25–35), the outcasts of society were drawn to Him, while the religious leaders grew more and more determined to kill Him. Cf. 1 Cor. 1:26–29.

15:2 complained. Lit. “murmured greatly”—i.e., through the crowds. Their complaining prompted 3 parables designed to illustrate the joy of God over the repentance of sinners. This Man receives sinners. This phrase is the key to the trilogy of parables that follow. Christ was not ashamed to be known as a “friend of tax collectors and sinners” (7:34).

15:4 go after the one which is lost. The first two parables both picture God as taking the initiative in seeking sinners. The rabbis taught that God would receive sinners who sought His forgiveness earnestly enough, but here God is the One seeking the sinner (see note on 19:10). The shepherd in the Middle East was responsible for every sheep. He was obligated to his master to see that none was lost, killed, or injured (cf. Matt. 18:11–14).

15:5 lays it on his shoulders. The picture of a loving shepherd. Cf. John 10:11; Ps. 24:1. rejoicing. Joy over the return of the lost is the most prominent feature in all 3 parables (vv. 7, 10, 32).

15:7 joy in heaven. A reference to the joy of God Himself. There was complaining on earth, among the Pharisees (v. 2); but there was great joy with God and among the angels (v. 10). persons who need no repentance. I.e., those who think themselves righteous (cf. 5:32; 16:15; 18:9).

15:8 silver coins. The drachma was a Greek coin roughly equivalent in value to the Roman denarius (see note on Matt. 22:19). light a lamp. The typical one-room house had no windows. sweep the house. This illustrates the thoroughness of the search.

15:11, 12 The parable of the prodigal son is the most familiar and beloved of all Christ’s parables. It is one of the longest and most detailed parables. And unlike most parables, it has more than one lesson. The prodigal is an example of sound repentance. The elder brother illustrates the wickedness of the Pharisees’ self-righteousness, prejudice, and indifference toward repenting sinners. And the father pictures God, eager to forgive, and longing for the return of the sinner. The main feature, however, as in the other two parables in this chapter, is the joy of God, the celebrations that fill heaven when a sinner repents.

15:12 give me the portion of goods that falls to me. A shocking request, tantamount to saying he wished his father were dead. He was not entitled to any inheritance while his father still lived. Yet the father graciously fulfilled the request, giving him his full portion, which would have been one-third of the entire estate—because the right of the firstborn (Deut. 21:17) gave the elder brother a double portion. This act pictures all sinners (related to God the Father by creation), who waste their potential privileges and refuse any relationship with Him, choosing instead a life of sinful self-indulgence.

15:13 gathered all together. The prodigal son evidently took his share in liquid assets, and left, abandoning his father, and heading into a life of iniquity. prodigal living. Not merely wasteful extravagance, but also wanton immorality (v. 30). The Gr. word for “prodigal” means “dissolute” and conveys the idea of an utterly debauched lifestyle.

15:15 to feed swine. This was the worst sort of degradation imaginable for Jesus’ Jewish audience; swine were the worst sort of unclean animals.

15:16 would gladly have filled his stomach with the pods. I.e., Carob pods, used to feed swine but virtually undigestible for humans. In other words, the only reason he did not eat the same food as the swine is that he could not. no one gave him anything. He could not even eke out a living by begging. His situation could hardly have been more desperate. Thus he symbolizes the estranged sinner who is helpless in despair.

15:17 came to himself. I.e., came to his senses. When his incessant sinning had left him utterly bankrupt and hungry, he was able to think more clearly. In that condition, he was a candidate for salvation (see notes on Matt. 5:3–6).

15:18 will say to him. He carefully contemplated what he would say and counted the cost of his repentance (v. 19). sinned against heaven. A euphemism, meaning he had sinned against God. He not only realized the futility of his situation, but he also understood the gravity of his transgressions against the father.

15:20 his father saw him. Clearly, the father had been waiting and looking for his son’s return. ran. The father’s eagerness and joy at his son’s return is unmistakable. This is the magnificent attribute of God that sets Him apart from all the false gods invented by men and demons. He is not indifferent or hostile, but a Savior by nature, longing to see sinners repent and rejoicing when they do. See notes on 1 Tim. 2:4; 4:10. From Gen. 3:8 to Rev. 22:17, from the fall to the consummation, God has been and will be seeking to save sinners, and rejoicing each time one repents and is converted.

15:21 Note that the son did not get to finish his rehearsed words of repentance before the father interrupted to grant forgiveness. This pictures God’s eagerness to forgive.

15:22 the father said. Without a single word of rebuke, for the past, the father pours out his love for the son, and expresses his joy that what was lost had been found. Each of the father’s gifts said something unique about his acceptance of the son: robe. Reserved for the guest of honor. ring. A symbol of authority. sandals. These were not usually worn by slaves, and therefore signified his full restoration to sonship.

15:23 the fatted calf. Reserved only for the most special of occasions—a sacrifice or a feast of great celebration. All this (vv. 22, 23) symbolizes the lavishness of salvation’s blessings (cf. Eph. 1:3; 2:4–7).

15:25 older son. He symbolizes the Pharisee, the hypocritical religious person, who stays close to the place of the Father (the temple) but has no sense of sin, no real love for the Father (so as to share in His joy), and no interest in repenting sinners.

15:28 he was angry. This parallels the complaining done by the scribes and Pharisees (v. 2).

15:29 I never transgressed your commandment at any time. Unlikely, given the boy’s obvious contempt for his father, shown by his refusal to participate in the father’s great joy. This statement reveals the telltale problem with all religious hypocrites. They will not recognize their sin and repent (see notes on Matt. 9:12, 13; 19:16–20). The elder son’s comment reeks of the same spirit as the words of the Pharisee in 18:11. you never gave me a young goat. All those years of service to the father appear to have been motivated too much by concern for what he could get for himself. This son’s self-righteous behavior was more socially acceptable than the younger brother’s debauchery, but it was equally dishonoring to the father—and called for repentance.

15:30 this son of yours. An expression of deep contempt (cf. “this tax collector” in 18:11). He could not bring himself to refer to him as “my brother.”

15:31 all that I have is yours. The inheritance had already been distributed (v. 12). Everything the father had was literally in the elder son’s possession. Yet the elder son was begrudging even the love the father showed to the prodigal son. The Pharisees and scribes had easy access to all the riches of God’s truth. They spent their lives dealing with Scripture and public worship—but they never really possessed any of the treasures enjoyed by the repentant sinner.

15:32 It was right that we should make merry. This summarizes the point of all 3 parables. your brother. See note on v. 30.

Luke 16

16:1 steward. A steward was a trusted servant, usually someone born in the household, who was chief of the management and distribution of household provisions. He provided food for all the other servants, thus managing his master’s resources for the well being of others. He acted as an agent for his master, with full authority to transact business in the master’s name. was wasting his goods. His prodigality is a thread that ties this parable to the preceding one. Like the younger son in the earlier parable, this steward was guilty of wasting the resources available to him. Unlike the prodigal, however, he had enough sense to make sure that his wastefulness did not leave him friendless and unprovided for in the future.

16:2 you can no longer be steward. By announcing his intention to fire the man, the owner acted unwisely, and it cost him even more. Evidently he thought the man guilty of incompetence, rather than fraud. That would explain his reaction in v. 8.

16:3 I cannot dig. I.e., he did not consider himself fit for physical labor.

16:4 resolved what to do. Cleverly, he arranged to give large discounts to his master’s debtors, which they would eagerly agree to pay. receive me into their houses. By reducing their debts to his master, he gained their indebtedness to him. They would thus be obligated to take him into their homes when he was put out of his master’s home.

16:6 quickly. This was a secret transaction, unauthorized by the master. The borrower was guilty of deliberate complicity in the man’s fraud.

16:8 the master commended the unjust steward. Outwitted, he applauded the man’s cunning. His admiration for the evil steward’s criminal genius shows that he, too, was a wicked man. It is the natural tendency of fallen hearts to admire a villain’s craftiness (Ps. 49:18). Note that all the characters in this parable are unjust, unscrupulous, and corrupt. more shrewd. I.e., most unbelievers are wiser in the ways of the world than some believers (“sons of light,” cf. John 12:36; Eph. 5:18) are toward the things of God.

16:9 unrighteous mammon. I.e., money. The unjust steward used his master’s money to buy earthly friends; believers are to use their Master’s money in a way that will accrue friends for eternity—by investing in the kingdom gospel that brings sinners to salvation, so that when they arrive in heaven (“an everlasting home”), those sinners will be there to welcome them. Christ did not commend the man’s dishonesty; He pointedly called him “unjust” (v. 8). He only used him as an illustration to show that even the most wicked sons of this world are shrewd enough to provide for themselves against coming evil. Believers ought to be more shrewd, because they are concerned with eternal matters, not just earthly ones. Cf. 12:33; Matt. 6:19–21.

16:10 He who is faithful. Probably a common proverb. Cf. 19:17; Matt. 25:21.

16:11 true riches. Faithful use of one’s earthly wealth is repeatedly tied to the accumulation of treasure in heaven (cf. 12:33; 18:22; Matt. 16:19–21).

16:12 what is another man’s. Lit. “what is another’s”—referring to God, and the believer’s stewardship of His money, which believers only manage as stewards.

16:13 You cannot serve God and mammon. Many of the Pharisees taught that devotion to money and devotion to God were perfectly compatible (v. 14). This went hand-in-hand with the commonly-held notion that earthly riches signified divine blessing. Rich people were therefore regarded as God’s favorites (see note on Matt. 19:24). While not condemning wealth per se, Christ denounced both love of wealth and devotion to mammon. On the love of money, see notes on 1 Tim. 6:9, 10, 17–19.

16:15 justify yourselves. The Pharisees’ belief was that their own goodness was what justified them (cf. Rom. 10:3). This is the very definition of “self-righteousness.” But, as Jesus suggested, their righteousness was flawed, being an external veneer only. That might be enough to justify them before men, but not before God, because He knew their hearts. He repeatedly exposed their habit of seeking the approval of people (cf. Matt. 6:2, 5, 16; 23:28).

16:16 until John. John the Baptist’s ministry marked the turning point of redemptive history. Prior to that, the great truths of Christ and His kingdom were veiled in the types and shadows of the law, and promised in the writings of the prophets (cf. 1 Pet. 1:10–12). But John the Baptist introduced the King Himself (see note on Matt. 11:11). The Pharisees, who thought of themselves as experts in the law and the prophets, missed the significance of the very One to whom the law and the prophets pointed. everyone is pressing into it. Cf. Jer. 29:13. While the Pharisees were busy opposing Christ, sinners were entering His kingdom in droves. The language of this expression speaks of violent force—probably signifying the zeal with which sinners were seeking with all of their heart to enter the kingdom (see notes on 13:24; Is. 55:6, 7; Matt. 11:12).

16:17 than for one tittle of the law to fail. Lest anyone think the statement in v. 16 meant He was declaring the law and the prophets annulled, He added this (see note on Matt. 5:18). The great moral principles of the law, the eternal truths contained in the law’s types and symbols, and the promises recorded by the prophets all remain in force and are not abrogated by the kingdom message.

16:18 commits adultery. I.e., if the divorce had no legitimate grounds. Luke gave an abbreviated record of Jesus’ teaching on divorce, stressing only the main issue. Matthew’s fuller account makes it clear that He permitted divorce in cases where one’s spouse was guilty of adultery. See notes on Matt. 5:31, 32; 19:3–9. This countered the rabbis’ doctrine, which permitted men to divorce their wives easily, and for almost any cause (Matt. 19:3).

16:20 Lazarus. Clearly not the Lazarus in John 11 (who died at a later time). This beggar was the only character in any of Jesus’ parables ever given a name. Some therefore have speculated that this was no imaginary tale, but an actual incident that really took place. Either way, Christ employs it in the same fashion as all His parables, to teach a lesson, in this case for the benefit of the Pharisees. The rich man in the parable is sometimes called Dives, after the Latin word for “rich.”

16:21 The mention of table scraps, sores, and dogs all made this poor man appear odious in the eyes of the Pharisees. They were inclined to see all such things as proof of divine disfavor. They would have viewed such a person as not only unclean, but also despised by God.

16:22 Abraham’s bosom. This same expression (found only here in Scripture) was used in the Talmud as a figure for heaven. The idea was that Lazarus was given a place of high honor, reclining next to Abraham at the heavenly banquet.

16:23 in Hades. The suggestion that a rich man would be excluded from heaven would have scandalized the Pharisees (see note on Matt. 19:24); especially galling was the idea that a beggar who ate scraps from his table was granted the place of honor next to Abraham. “Hades” was the Gr. term for the abode of the dead. In the LXX, it was used to translate the Heb. Sheol, which referred to the realm of the dead in general, without necessarily distinguishing between righteous or unrighteous souls. However, in NT usage, “Hades” always refers to the place of the wicked prior to final judgment in hell. The imagery Jesus used paralleled the common rabbinical idea that Sheol had two parts, one for the souls of the righteous and the other for the souls of the wicked—separated by an impassable gulf. But there is no reason to suppose, as some do, that “Abraham’s bosom” spoke of a temporary prison for the souls of OT saints, who were brought to heaven only after He had actually atoned for their sins. Scripture consistently teaches that the spirits of the righteous dead go immediately into the presence of God (cf. 23:43; 2 Cor. 5:8; Phil. 1:23). And the presence of Moses and Elijah on the Mount of Transfiguration (9:30) belies the notion that they were confined in a compartment of Sheol until Christ finished His work.

16:24 I am tormented. Christ pictured Hades as a place where the unspeakable torment of hell had already begun. Among the miseries featured here are unquenchable flame (see note on Matt. 25:46); an accusing conscience fed by undying memories of lost opportunity (v. 25); and permanent, irreversible separation from God and everything good (v. 26).

16:27 send him to my father’s house. The rich man retained a condescending attitude toward Lazarus even in hell, repeatedly asking Abraham to “send” Lazarus to wait on him (cf. v. 24). The flames of hell do not atone for sin or purge hardened sinners from their depravity (cf. Rev. 22:11).

16:29 They have Moses and the prophets. I.e., the OT Scriptures.

16:31 neither will they be persuaded. This speaks powerfully of the singular sufficiency of Scripture to overcome unbelief. The gospel itself is the power of God unto salvation (Rom. 1:16). Since unbelief is at heart a moral, rather than an intellectual, problem, no amount of evidences will ever turn unbelief to faith. But the revealed Word of God has inherent power to do so (cf. John 6:63; Heb. 4:12; James 1:18; 1 Pet. 1:23).

Luke 17

17:1 offenses. Lit. “snares.” See note on Matt. 18:7.

17:2 a millstone. Lit. “the millstone of a donkey.” See note on Matt. 18:6. little ones. Believers; God’s children who are under His care. See note on Matt. 18:5.

17:3 rebuke him. It is the Christian’s duty to deal straightforwardly with a brother or sister in sin. See note on Matt. 18:15.

17:4 seven times in a day. I.e., no matter how many times he sins and repents. See notes on Matt. 18:21, 22. The number 7 was not to set a limit on the number of times to forgive (cf. Ps. 119:164), but precisely the opposite. Christ meant that forgiveness should be granted unendingly (cf. Eph. 4:32; Col. 3:13).

17:5 “Increase our faith.” Lit. “Give us more faith.” They felt inadequate in the face of the high standard He set for them.

17:6 faith as a mustard seed. See note on Matt. 17:20.

17:7–10 The point of this parable was that a servant should expect no special reward for doing what was his duty in the first place. The demanding standards Christ set (vv. 1–4) may have seemed too high to the disciples, but they represented only the minimal duties for a servant of Christ. Those who obey are not to think their obedience is meritorious.

17:10 unprofitable servants. I.e., not worthy of any special honor.

17:11 as He went to Jerusalem…through…Samaria and Galilee. Luke did not explain the reason for such a circuitous route, but a comparison of the gospels yields several clues. It appears that time elapsed between v. 10 and v. 11. The raising of Lazarus at Bethany, near Jerusalem (John 11) appears to fit into this timeframe. John 11:54 states that after raising Lazarus, to avoid the authorities who were seeking to kill Him, Christ went to “a city called Ephraim”—N of Jerusalem near the border of Samaria. From there He apparently traveled N through Samaria and Galilee one more time, possibly to join friends and family from Galilee who would be making a pilgrimage to Jerusalem for the Passover. From there He would have traveled S by the conventional route, which would have brought Him through Jericho (18:35) to Jerusalem. See notes on 9:51; 13:22.

17:12 lepers. These men were ceremonially defiled and forced to live outside the village (Lev. 13:46; Num. 5:2, 3). They were legally required to stand at a distance, and thus their communication with Christ was by shouting. For a description of leprosy, see note on Lev. 13:2.

17:13 have mercy on us. Cf. 16:24; 18:38, 39; Matt. 9:27; 15:22; 17:15; 20:31; Mark 10:47, 48. This was a common plea from those desiring healing.

17:14 show yourselves to the priests. I.e., to be declared clean (Lev. 13:2, 3; 14:2–32). as they went. The healing was sudden and immediately visible, but occurred after they obeyed His command.

17:15 one of them…returned. His response was reminiscent of the conduct of Naaman (2 Kin. 5:15). The others, eager to be declared clean so that they could return to normal life in society, evidently continued on to the priest, forgetting to give thanks.

17:16 he was a Samaritan. Jesus’ sending the lepers to show themselves to the priest suggests that they were Jewish. This Samaritan had been permitted to associate with them when all were ceremonially unclean, but in their healing, they did not share his deep gratitude.

17:18 this foreigner. Evidently Jesus did not view Samaritans as anything more or less than other Gentiles. See note on John 4:4.

17:19 made you well. Lit. “saved you” (cf. Matt. 9:22; see note on Mark 5:34).

17:20 when the kingdom of God would come. They may have asked the question mockingly, having already concluded that He was not the Messiah. does not come with observation. The Pharisees believed that the Messiah’s triumph would be immediate. They were looking for Him to come, overthrow Rome, and set up the millennial kingdom. Christ’s program was altogether different. He was inaugurating an era in which the kingdom would be manifest in the rule of God in men’s hearts through faith in the Savior (v. 21; cf. Rom. 14:17). That kingdom was neither confined to a particular geographical location nor visible to human eyes. It would come quietly, invisibly, and without the normal pomp and splendor associated with the arrival of a king. Jesus did not suggest that the OT promises of an earthly kingdom were hereby nullified. Rather, that earthly, visible manifestation of the kingdom is yet to come (Rev. 20:1–6).

17:21 within you. I.e., within people’s hearts. The pronoun could hardly refer to the Pharisees in general.

17:22 The days will come. This introduces a brief discourse that has some similarities to the Olivet Discourse of Matt. 24, 25. you will desire to see one of the days of the Son of Man. I.e., desire to have Him physically present. This suggests a longing for His return to set things right (cf. Rev. 6:9–11; 22:20).

17:23, 24 See note on Matt. 24:26.

17:25 must suffer. I.e., because it was the sovereign plan of God for Him to die as a substitute for sinners. Cf. 9:22; 18:31–33; 24:25, 26; Matt. 16:21; Mark 8:31.

17:26, 27 See note on Matt. 24:37.

17:28 in the days of Lot. I.e., judgment came suddenly, destroying people in the midst of their everyday activities (Gen. 19:24, 25). None of the things Jesus cited with regard to Noah’s day or Lot’s day were inherently sinful. But people were so absorbed in the things of this life that they were utterly unprepared when the time of judgment came.

17:31 housetop. The typical house had a flat roof with an external stairway. The danger would be so great that those on the roofs should flee, without going into the house to retrieve anything.

17:32 Lot’s wife was destroyed on the very threshold of deliverance. Her attachment to Sodom was so powerful that she delayed and looked back; she was overwhelmed by oncoming judgment, just before reaching the place of safety (Gen. 19:26).

17:33 See note on 14:11.

17:34–36 See note on Matt. 24:40, 41.

17:37 See note on Matt. 24:28.

Luke 18

18:1 always…pray. A common theme in Paul’s epistles (see Introduction: Interpretive Challenges). Cf. Rom. 1:9; 12:12; Eph. 6:18; 1 Thess. 5:17; 2 Thess. 1:11. not lose heart. I.e., in light of the afflictions and hardships of life, and the evidence of approaching judgment (described in the preceding discourse).

18:2 did not fear God nor regard man. This man was thoroughly wicked. Christ described him as “unjust” (v. 6)—like the steward in 16:8. The judge is not given as a symbol of God, but rather in contrast to Him. If such an unjust man would respond to persistent pleas, would not God, who is not only just, but also loving and merciful, do so more readily?

18:5 weary me. Lit. “hit under the eye.” What the judge would not do out of compassion for the widow or reverence for God, he would do out of sheer frustration with her incessant pleading.

18:6 Hear what the unjust judge said. I.e., listen to the point of the story, namely, that God, who always does right and is filled with compassion for believers who suffer, will certainly respond to His beloved ones who cry for His help (v. 7).

18:8 speedily. He may delay long, but He does so for good reason (cf. 2 Pet. 3:8, 9) and when He acts, His vengeance is swift. will He really find faith. This suggests that when He returns, the true faith will be comparatively rare—as in the days of Noah (17:26), when only 8 souls were saved. The period before His return will be marked by persecution, apostasy, and unbelief (Matt. 24:9–13, 24).

18:9 This parable is rich with truth about the doctrine of justification by faith. It illustrates perfectly how a sinner who is utterly devoid of personal righteousness may be declared righteous before God instantaneously through an act of repentant faith. The parable is addressed to Pharisees who trusted their own righteousness (vv. 10, 11). Such confidence in one’s inherent righteousness is a damning hope (cf. Rom. 10:3; Phil 3:9), because human righteousness—even the righteousness of the most fastidious Pharisee—falls short of the divine standard (Matt. 5:48). Scripture consistently teaches that sinners are justified when God’s perfect righteousness is imputed to their account (cf. Gen. 15:6; Rom. 4:4, 5; 2 Cor. 5:21; Phil. 3:4–9)—and it was only on that basis that this tax collector (or anyone else) could be saved.

18:12 fast twice a week. I.e., more than is required by any biblical standard (see note on 5:33). By exalting his own works, the Pharisee revealed that his entire hope lay in his not being as bad as someone else. He utterly lacked any sense of his own unworthiness and sin. Cf. vv. 18–21; Matt. 19:17–20. See note on 17:7–10.

18:13 The tax collector’s humility is notable in everything about his posture and behavior. Here was a man who had been made to face the reality of his own sin, and his only response was abject humility and repentance. He contrasts with the Pharisee in virtually every detail. God, be merciful. He had no hope but the mercy of God. This is the point to which the law aims to bring every sinner (cf. Rom. 3:19, 20; 7:13; Gal 3:22–24).

18:14 justified. I.e., reckoned righteous before God by means of an imputed righteousness (see note on v. 9).

18:17 as a little child. See note on Matt. 18:3.

18:18–30 See notes on Matt. 19:16–30; Mark 10:17–31.

18:20 Quoted from Ex. 20:12–16; Deut. 5:16–20.

18:31 all things that are written by the prophets. E.g., Pss. 22; 69; Is. 53; Dan. 9:26; Zech. 13:7.

18:32 delivered to the Gentiles. Each prophecy of His death (cf. 9:22, 44; 12:50; 13:32, 33; 17:25) was more explicit than the last. This is His first mention of being turned over to the Gentiles.

18:33 He will rise again. Christ had predicted His resurrection on the third day before (9:22). But the disciples missed the import of these words, and when He actually did rise, they were surprised by it (24:6).

18:34 they did not know. The whole matter of Christ’s death and resurrection was not grasped by the 12. The reason may have been that they were enamored with other ideas about the Messiah and how His earthly rule would operate (cf. Matt. 16:22; 17:10; Acts 1:6).

18:35 Jericho. See note on Mark 10:46. blind man. There were actually two blind men. One probably spoke for both of them. See note on Matt. 20:30.

18:38 Son of David. An affirmation that he recognized Jesus as Messiah and King. See note on Matt. 9:27.

18:42 made you well. Lit. “saved you” (cf. Matt. 9:22; see note on Mark 5:34).

Luke 19

19:2 chief tax collector. See note on Matt. 5:46. Zacchaeus probably oversaw a large tax district, and had other tax collectors working for him. Jericho alone was a prosperous trading center, so it is certain that Zacchaeus was a wealthy man. It is striking to note that only a chapter earlier, Luke recorded the account of the rich young ruler, and Jesus’ statement about “how hard it is for those who have riches to enter the kingdom of God” (18:24). Here Jesus demonstrates that with God, nothing is impossible (cf. 18:27).

19:3 the crowd. Christ was probably traveling with a large entourage of pilgrims to the Passover in Jerusalem. But “the crowd” apparently refers to people in Jericho who lined the street to see Him pass through. They had undoubtedly heard about the recent raising of Lazarus in Bethany, less than 15 mi. away (John 11). That, combined with His fame as a healer and teacher, stirred the entire city when word arrived that He was coming.

19:4 sycamore tree. A sturdy tree with low, spreading branches. A small person could get out on a limb and hang over the road. This was an undignified position for someone of Zacchaeus’ rank, but he was desperate to see Christ.

19:5 I must stay at your house. This was worded as a mandate, not a request. It is the only place in all the gospels where Jesus invited Himself to be someone’s guest (cf. Is. 65:1).

19:6 joyfully. Such a despicable sinner as a typical tax collector (see note on Matt. 5:46) might have been distressed at the prospect of a visit from the perfect, sinless Son of God. But Zacchaeus’ heart was prepared.

19:7 they all complained. Both the religious elite and the common people hated Zacchaeus. They did not understand, and in their blind pride refused to see, what possible righteous purpose Jesus had in visiting such a notorious sinner. But He had come to seek and to save the lost (v. 10). See note on 15:2.

19:8 I restore fourfold. Zacchaeus’ willingness to make restitution was proof that his conversion was genuine. It was the fruit, not the condition, of his salvation. The law required a penalty of one-fifth as restitution for money acquired by fraud (Lev. 6:5; Num. 5:6, 7), so Zacchaeus was doing more than was required. The law required 4-fold restitution only when an animal was stolen and killed (Ex. 22:1). If the animal was found alive, only two-fold restitution was required (Ex. 22:4). But Zacchaeus judged his own crime severely, acknowledging that he was as guilty as the lowest common robber. Since much of his wealth had probably been acquired fraudulently, this was a costly commitment. On top of that, he gave half his goods to the poor. But Zacchaeus had just found incomprehensible spiritual riches and did not mind the loss of material wealth (see notes on 14:28; Matt. 13:44–46). He stands in stark contrast with the rich young ruler in 18:18–24.

19:9 a son of Abraham. A Jew by race for whom Christ came as Savior (cf. Matt. 1:21; 10:6; 15:24; John 4:22).

19:10 the Son of Man. See note on Matt. 8:20. to seek and to save that which was lost. The main theme of Luke’s gospel. Cf. 5:31, 32; 15:4–7, 32; see notes on 1 Tim. 2:4; 4:10.

19:11 they thought. The disciples still mistakenly assumed that Christ would establish his kingdom on earth at Jerusalem (see note on 17:20).

19:12 a far country. Kings in Roman provinces like Galilee and Perea actually went to Rome to receive their kingdoms. The entire Herodian dynasty was dependent on Rome for ruling power, and Herod the Great himself had gone to Rome to be given his kingdom. This parable illustrates Christ, who would soon depart to receive His kingdom, and will one day return to rule. It is similar to the parable of the talents (Matt. 25:14–30) but there are significant differences (see note on v. 13). That parable was told during the Olivet Discourse (see note on Matt. 24:1—25:46); this one was told on the road from Jericho up to Jerusalem (cf. v. 28).

19:13 minas. A Gr. measure of money (see note on 15:8), equal to slightly more than 3 month’s salary. The mina was one-sixtieth of a talent, meaning that the 10 servants in this parable had been given a considerably smaller sum to account for than any of the 3 servants in the parable of the talents (Matt. 25:14–30).

19:14 sent a delegation after him. This was precisely what had happened to Archelaus (see note on Matt. 2:22), son of Herod the Great, when he went to Rome to be made tetrarch of Judea. A delegation of Jews traveled to Rome with a protest to Caesar Augustus (see note on 2:1). He refused their complaint and made Archelaus king anyway. Archelaus subsequently built his palace in Jericho, not far from where Jesus told this parable. Archelaus’ rule was so inept and despotic that Rome quickly replaced him with a succession of procurators, of whom Pontius Pilate was the fifth. With this parable Jesus warned that the Jews were about to do the same thing, in a spiritual sense, to their true Messiah.

19:15–27 See notes on Matt. 25:14–30.

19:15 when he returned. This pictured Christ’s return to earth. The full manifestation of His kingdom on earth awaits that time. See note on 17:20.

19:17 faithful in a very little. See note on v. 13. Those with relatively small gifts and opportunities are just as responsible to use them faithfully as those who are given much more. over ten cities. The reward is incomparably greater than the 10 minas warranted. Note also that the rewards were apportioned according to the servants’ diligence: the one who gained 10 minas was given 10 cities, the one who gained 5 minas, 5 cities (v. 19), and so on.

19:21 I feared you. A craven fear, not borne out of love or reverence, but tainted with contempt for the master (see note on Matt. 25:24). Had he had any true regard for the master, a righteous “fear” would have provoked diligence rather than sloth.

19:22 You knew. See note on Matt. 25:26. This did not suggest that what the man “knew” about the master was true. However, even the knowledge he claimed to have was enough to condemn him. Thus will it be with the wicked in the day of judgment.

19:26 See note on Matt. 25:29.

19:27 those enemies of mine. These illustrated the Jews who actively opposed him. slay them before me. This spoke of harsh, violent judgment and may be a reference to the destruction of Jerusalem (see note on Matt. 24:2).

19:28 up to Jerusalem. The road from Jericho to Jerusalem was a steep ascent, rising some 3,300 feet in about 17 miles. This represented the last leg of the long journey that began in 9:51 (see note there).

19:29 Bethphage. See note on Matt. 21:1. Bethany. Jesus often stayed there during His visits to Jerusalem. See note on 10:38. mountain called Olivet. The main peak of a ridge running N to S, located E of the Kidron Valley adjacent to the temple. Olivet derived its name from the dense olive groves that once covered it. See note on Matt. 24:3.

19:30–36 See notes on Matt. 21:1–8; Mark 11:1–8.

19:30 colt. The other gospels say this was a donkey colt (cf. Zech. 9:9), and Matt. reveals that the mare was brought along as well (see note on Matt. 21:6). which no one has ever sat. See note on Mark 11:2.

19:36 spread their clothes. See notes on Matt. 21:8; Mark 11:8. Luke omits the cutting of palm branches mentioned by Matthew and Mark.

19:37 the whole multitude of the disciples. Doubtless many in the crowd were not true disciples. mighty works. John 12:17, 18 specifically mentions that news of the raising of Lazarus had provoked many in the crowd to come to see Him.

19:38 Blessed is the King. Quoting Ps. 118:26, they hailed Jesus as Messiah. See note on Matt. 21:9. Peace in heaven. Only Luke reported this phrase. It is reminiscent of the angels’ message in 2:14.

19:39 rebuke Your disciples. The Pharisees were offended by people offering Him such worshipful praise. They wanted Him to stop them.

19:40 the stones would immediately cry out. This was a strong claim of deity, and perhaps a reference to the words of Hab. 2:11. Scripture often speaks of inanimate nature praising God. Cf. Pss. 96:11; 98:7–9; 114:7; Is. 55:12. Cf. also the words of John the Baptist in Matt. 3:9; note the fulfillment of Jesus’ words in Matt. 27:51.

19:41, 42 Only Luke recorded the weeping of Jesus over the city of Jerusalem. Christ grieved over Jerusalem on at least two other occasions (13:34; Matt. 23:37). The timing of this lament may seem incongruous with the triumphal entry, but it reveals that Jesus knew the true superficiality of the peoples’ hearts, and His mood was anything but giddy as He rode into the city. The same crowd would soon cry for his death (23:21).

19:43 surround you and close you in. Cf. 21:20. This is precisely the method used by Titus when he laid siege to Jerusalem in A.D. 70. He surrounded the city on Apr. 9, cutting off all supplies, and trapping thousands of people who had been in Jerusalem for the Passover and Feast of Unleavened Bread (just completed). The Romans systematically built embankments around the city, gradually starving the city’s inhabitants. The Romans held the city in this manner through the summer, defeating various sections of the city one by one. The final overthrow of the city occurred in early Sept.

19:44 and level you. This was literally fulfilled. The Romans utterly demolished the city, temple, residences, and people. Men, women, and children were brutally slaughtered by the tens of thousands. The few survivors were carried off to become victims of the Roman circus games and gladiatorial bouts. because you did not know the time of your visitation. I.e., Jerusalem’s utter destruction was divine judgment for their failure to recognize and embrace their Messiah when He visited them (cf. 20:13–16; John 1:10, 11).

19:45, 46 This was the second time Jesus had driven the sellers out of the temple, and is a different incident from the one described in John 2:14–16. He quotes from Is. 56:7. See note on Matt. 21:12.

19:47 chief priests. See note on Matt. 2:4. The rulers of the temple. scribes. Mostly Pharisees, experts in the law and traditions. leaders of the people. Prominent Jewish laymen with influence in temple affairs. By bringing His ministry to the temple, Christ had walked into the very heart of the opposition against Him. sought to destroy Him. I.e., kill Him (cf. 22:2; Matt. 26:3, 4; John 5:16–18; 7:1, 19, 25).

Luke 20

20:1 one of those days. Probably Tuesday of Passion Week. The triumphal entry was on Sunday, and the cleansing of the temple on Monday. The events in this chapter best fit Tuesday in the chronology of that week. This chapter features a series of carefully coordinated attacks on Christ by the Jewish leaders. chief priests…scribes…elders. See note on 19:47. Each of these groups played a unique role in the various attacks that follow. Each was also represented in the Sanhedrin, the Jewish council (see note on Matt. 26:59)—suggesting that the council had met to orchestrate the attack against Him. Their attacks came in the form of a series of questions designed to entrap Him (see notes on vv. 2, 22, 33).

20:2–8 See notes on Matt. 21:23, 25.

20:2 This was the first in a series of questions designed to entrap Him. This question was raised by the chief priests, scribes, and elders—evidently representatives of the Sanhedrin. See notes on vv. 22, 33.

20:5 ‘Why then did you not believe him?’ John had clearly testified that Jesus was the Messiah. If John was a prophet whose words were true, they ought to believe his testimony about Christ. On the other hand, it would have been political folly for the Pharisees to attack the legitimacy of John the Baptist or deny his authority as a prophet of God. John was enormously popular with the people, and a martyr at the hands of the despised Herod. For the Pharisees to question John’s authority was to attack a national hero, and they knew better than that. So they pleaded ignorance (v. 7).

20:8 Neither will I tell you. Jesus exposed the hypocrisy of the question, unmasking their evil motives. He wasted no truth on them (cf. Matt. 7:6).

20:9–19 See notes on Matt. 21:33–45; Mark 12:1–12.

20:9 the people. Luke alone noted the parable was addressed to all the people, not just the Jewish leaders.

20:13 beloved son. Both Luke and Mark recorded this expression, which makes clear that the son in the parable is an illustration of Christ (see note on Matt. 21:37).

20:16 destroy those vinedressers. This probably pictures the destruction of Jerusalem (see note on 19:43). give the vineyard to others. See note on 21:24. Certainly not! Only Luke recorded this hostile reaction from the crowd. The response suggests that they grasped the meaning of the parable.

20:17 Quoted from Ps. 118:22.

20:18 Whoever falls…on whomever it falls. See note on Matt. 21:44. The expression was a quotation from Is. 8:13–15, which speaks of Jehovah. Like so many other OT passages applied to Christ, it proves that He was Jehovah incarnate.

20:20 spies. The fact that the Jewish leaders resorted to such tactics is a measure of their desperation. They could not find any legitimate reason to accuse Him (cf. 6:7; 11:53, 54; Matt. 22:15; 26:59, 60). the governor. I.e., Pilate, who was in town for the coming Passover and Feast of Unleavened Bread (see note on Matt. 27:2).

20:21–26 See notes on Matt. 22:16–21; Mark 12:13–17.

20:22 This was the second in a series of questions designed to entrap Him. This question was raised by the Pharisees and Herodians (Mark 12:13). See notes on vv. 2, 33.

20:24 Whose image. The image on the denarius was one of the main reasons the Jews chafed at the poll tax. They claimed it was a violation of the commandment against graven images, and since Caesar pretended to a position tantamount to deity, the paying of the tax was unlawful worship—and in the minds of many, tantamount to gross idolatry. See notes on Matt. 22:19; Mark 12:16.

20:25 Render therefore to Caesar. Christ thus recognized that all citizens have duties to the secular state, as well as duties to God—and He recognized a legitimate distinction between the two (see notes on Matt. 22:21; Mark 12:17).

20:27–38 See notes on Matt. 22:23–32; Mark 12:18–27.

20:27 Sadducees. See note on Matt. 3:7.

20:28 his brother should take his wife. According to the law of levirate marriage outlined in Deut. 25:5 (see note on Matt. 22:24).

20:33 This was the third in a series of questions designed to entrap Him. This question was raised by the Sadducees (v. 27). See notes on vv. 2, 22. Matthew 22:34–40 and Mark 12:28–34 recorded one last question raised by a scribe. Luke omitted it from his record.

20:36 equal to the angels. I.e., like the angels in that they do not procreate (see note on Matt. 22:30).

20:37 the burning bush passage. Ex. 3:1—4:17. In that passage God identified Himself to Moses as the God of Abraham, Isaac, and Jacob—using the present tense. He didn’t say He was their God, but “I AM” their God, indicating that their existence had not ended with their deaths.

20:38 all live to Him. Only Luke records this phrase. All people—whether departed from their earthly bodies or not—are still living, and will live forever. No one is annihilated in death (cf. John 5:28–30).

20:39 “Teacher, You have spoken well.” Christ had given a powerful argument for the resurrection of the dead, and on that subject, the Pharisees agreed with Him against the Sadducees. This scribe, in spite of his hatred for Christ, was pleased with the answer He had given.

20:40 they dared not question Him. The more questions He answered the clearer it became that His understanding and authority were vastly superior to that of the scribes and Pharisees. Cf. Matt. 22:46; Mark 12:34.

20:41–44 After the Jewish leaders gave up questioning Him, Christ turned the tables and posed a question to them. See notes on Matt. 22:42–45; Mark 12:35–37.

20:42 Quoted from Ps. 110:1.

20:45–47 See notes on Mark 12:38–40.

Luke 21

21:1 the treasury. Thirteen chests with funnel-shaped openings stood in the court of the women. Each was labeled for a specific use, and donations were given accordingly.

21:2 poor widow. The Gr. expression signifies extreme poverty. This woman was desperately poor, and more fit to be a recipient of charity than a donor. mites. The smallest copper coins in use in Palestine, worth about one-eighth of a cent, but representing all this woman had to live on (v. 4). See note on Mark 12:42.

21:3 has put in more. I.e., more in proportion to her means, and therefore more in the sight of God.

21:4 out of their abundance. There was nothing sacrificial about their giving.

21:5 beautiful stones. See notes on Matt. 24:1; Mark 13:1. donations. Wealthy people gave gifts of gold sculpture, golden plaques, and other treasures to the temple. Herod had donated a golden vine with clusters of golden grapes nearly 6 feet tall. The gifts were displayed on the walls and suspended in the portico. They constituted an unimaginable collection of wealth. All of these riches were looted by the Romans when the temple was destroyed (v. 6).

21:6–17 See notes on Matt. 24:2–10; Mark 13:2–11.

21:8 do not go after them. Cf. 17:23. See note on Matt. 24:26.

21:9 the end. See notes on Matt. 24:6, 14.

21:11 signs from heaven. The cross references in Matt. 24:7 and Mark 13:8 omit this phrase. Cf. v. 25. See note on Mark 13:25.

21:13 an occasion for testimony. Trials are always opportunities (James 1:2–4), and persecution is often an opportunity to magnify one’s testimony.

21:14 not to meditate beforehand. See note on 12:11.

21:18 not a hair. Cf. v. 16. This was not a promise for the preservation of their physical lives, but a guarantee that they would suffer no eternal loss. God Himself sovereignly preserves His own. See note on John 10:28, 29.

21:19 The true sense of this verse seems to be, “By endurance you shall obtain salvation,” referring to the final aspect of salvation, namely, glorification. See note on Matt. 24:13.

21:20 Jerusalem surrounded by armies. See note on 19:43. A comparison with Matt. 24:15, 16 and Mark 13:14 suggests that this sign is closely associated with “the abomination of desolation” (see notes on Matt. 24:15; Dan. 9:27; 11:31). This sign of Jerusalem under siege was previewed in A.D. 70, but awaits its fulfillment in the future.

21:21 the mountains. See notes on Matt. 24:16; Mark 13:14.

21:22 vengeance. I.e., God’s righteous retribution against sin.

21:23 pregnant…nursing. See note on Mark 13:17.

21:24 the times of the Gentiles. This expression is unique to Luke. It identifies the era from Israel’s captivity (ca. 586 B.C. to Babylon; cf. 2 Kin. 25) to her restoration in the kingdom (Rev. 20:1–6). It has been a time during which, in accord with God’s purpose, Gentiles have dominated or threatened Jerusalem. The era has also been marked by vast spiritual privileges for the Gentile nations (cf. Is. 66:12; Mal. 1:11; Matt. 24:14; Mark 13:10).

21:25 there will be signs. The celestial signs and wonders described here immediately precede the return of Christ. See note on Matt. 24:29.

21:27 coming. Quoted from Dan. 7:13. See notes on Matt. 24:30, 31; Mark 13:26, 27. Cf. 2 Thess. 1:7–10; Rev. 19:11–16.

21:28 lift up your heads. The dreadful tribulations and signs that mark the last days are a cause of great expectation, joy, and triumph for the true believer. redemption. I.e., the final fullness of redemption, when the redeemed are reunited with Christ forever.

21:29–33 See notes on Matt. 24:32–36; Mark 13:29–32.

21:34 that Day. I.e., the day of His return. See note on Matt. 24:37. When Christ mentions His return, he invariably enjoins watchfulness (cf. 12:37–40; Matt. 25:13; Mark 13:33–37).

21:36 pray always. See note on 18:1. that you may be counted worthy. Older manuscripts say “that you may have strength.”

21:37 in the daytime. I.e., during the days of that final week in Jerusalem.

Luke 22

22:1 which is called Passover. See note on Matt. 26:17. Passover was a single day, followed immediately by the Feast of the Unleavened Bread (Lev. 23:5, 6). The whole season could be referred to by either name (cf. v. 7).

22:2 chief priests and the scribes. See notes on 19:47; 20:1. for they feared the people. They were therefore plotting secretly, hoping to eliminate Him after the Passover season, when Jerusalem would not be filled with so many people (cf. v. 6; Matt. 26:4, 5; Mark 14:1, 2). But these events occurred according to God’s timetable, not theirs (see note on Matt. 26:2).

22:3 Satan entered. I.e., Judas was possessed by Satan himself. Satan evidently gained direct control over Judas on two occasions—once just before Judas arranged his betrayal with the chief priests, and again during the Last Supper (John 13:27), immediately before the betrayal was actually carried out.

22:4 captains. I.e., the temple guard, a security force consisting of Levites.

22:5 agreed to give him money. Matthew 26:15 says 30 pieces of silver, the price of a slave (Ex. 21:32).

22:7 the Day of Unleavened Bread. I.e., the first day of the feast season (see note on Matt. 26:17). The people from Galilee celebrated the Passover on Thursday evening (see Introduction to John: Interpretive Challenges) so the lambs were killed in the afternoon of that day. The disciples and Jesus ate the Passover meal that evening, after sundown, (when Passover officially began). Judeans would follow this same sequence one day later on Friday.

22:8 Peter and John. Identified only by Luke. Go and prepare. This was no small task. They had to take the paschal lamb to be sacrificed, and make preparations for a meal for 13 (v. 14). But preliminary arrangements for the meal had apparently been made personally by Jesus Himself, and the owner of the upper room was taking care of many of those details for them. See note on Matt. 26:18.

22:10 a man…carrying…water. Probably part of his work to prepare for the meal. Normally carrying water was woman’s work, so a man carrying a pitcher would stand out. It is unlikely that the water pitcher was any sort of prearranged signal. Christ’s knowledge of what the man would be doing at the precise moment the disciples arrived appears to be a manifestation of His divine omniscience.

22:12 a large, furnished upper room. One of many such rooms for rent in Jerusalem that were maintained for the express purpose of providing pilgrims a place to celebrate feasts. The furnishings undoubtedly included everything necessary to prepare and serve a meal.

22:14 the hour had come. I.e., sundown, marking the official beginning of Passover (see note on v. 7). sat down. I.e., reclined.

22:15 With fervent desire. Cf. John 13:1. He wanted to prepare them for what was coming.

22:16 fulfilled. Christ’s death on the following day fulfilled the symbolism of the Passover meal. Passover was both a memorial of the deliverance from Egypt, and a prophetic type of the sacrifice of Christ.

22:17 Then He took the cup. Luke mentions two cups (cf. v. 20). The Passover seder involved the sharing of 4 cups of diluted red wine. This cup was the first of the 4 (the cup of thanksgiving) and was preliminary to the institution of the Lord’s Supper (see note on 1 Cor. 10:16). It represented the end of His time of eating and drinking with the disciples, particularly partaking of the Passover (v. 18; cf. 5:34, 35; Matt. 9:15; 26:29; see note on Mark 14:25).

22:19 This is My body. I.e., it represented His body (cf. the words of 8:11, “The seed is the word of God”—and also v. 20). Such metaphorical language was a typical Hebraism. No eucharistic miracle of transubstantiation was implied, nor could the disciples have missed the symbolic intent of His statement, for His actual body—yet unbroken—was before their very eyes. See note on Matt. 26:26. do this. Thus He established the observance as an ordinance for worship (see notes on 1 Cor. 11:23–26). remembrance of Me. Passover had looked forward to the sacrifice of Christ; He transformed the seder into an altogether different ceremony, which looks back in remembrance at His atoning death.

22:20 took the cup. This is the third (the cup of blessing) of the 4 cups in the Passover celebration (see note on 1 Cor. 10:16). after supper. Cf. 1 Cor. 11:25. These two verses are virtually identical in form. Paul stated that he had received his information about this event from the Lord Himself (1 Cor. 11:23). This cup is the new covenant. Clearly, the cup only represented the New Covenant (see note on v. 19).

22:21 the hand of My betrayer is with Me. Luke recounted the details of the Lord’s Supper topically, not chronologically (see Introduction: Background and Setting; see note on 1:3). Matthew and Mark placed Jesus’ warning about the betrayer prior to the giving of the bread and cup; Luke put it afterward. Only John 13:30 records Judas’ departure, but John says nothing about the bread and cup. So it is difficult to tell by comparison whether Judas left before or after the institution of the Lord’s Supper. But Luke’s words here seem to imply that Judas actually shared in that event. If so, his presence at that time makes his hypocrisy and crime all the more despicable (cf. 1 Cor. 11:27–30).

22:22 as it has been determined. Every detail of the crucifixion of Christ was under the sovereign control of God and in accord with His eternal purposes. Cf. Acts 2:23; 4:26–28. but woe. The fact that Judas’ betrayal was part of God’s plan does not free him from the guilt of a crime he entered into willfully. God’s sovereignty is never a legitimate excuse for human guilt.

22:24 a dispute. Cf. 9:46; Matt. 20:20–24. This dispute may have prompted the episode where Christ washed their feet (John 13:1–20). It reveals how large an issue this was in the minds of the disciples, and how far they were from grasping all that He had taught them.

22:25 ‘benefactors.’ Cf. Matt. 20:25. This title was used by the heathen rulers of both Egypt and Syria, though it was rarely a fitting description. The intent was to portray themselves as champions of their people, but it had a very condescending ring to it—especially when so many “benefactors” were actually ruthless tyrants.

22:26 he who serves. Cf. Matt. 20:26–28. This is an apparent reference to the washing of their feet (see note on v. 24). Christ Himself had modeled such servitude throughout His ministry (v. 27; cf. Phil. 2:5–8).

22:28 My trials. Christ’s entire life and ministry were filled with temptations (4:1–13); hardships (9:58); sorrows (19:41); and agonies (v. 44)—not to mention the sufferings of the cross which He knew were yet to come.

22:29 I bestow upon you a kingdom. Christ confirmed the disciples’ expectation of an earthly kingdom yet to come. It would not come in the timing or the manner that they hoped, but He affirmed the promise that such a kingdom would indeed be established, and that they would have a principal role in it (v. 30; cf. Matt. 19:28).

22:30 judging the twelve tribes of Israel. The language identifies this as a millennial promise. See note on Rev. 20:4.

22:31 Simon, Simon. The repetition of the name (cf. 10:41; Acts 9:4) implied an earnest and somber tone of warning. Christ Himself had given Simon the name Peter (6:14), but here He reverted to his old name, perhaps to intensify His rebuke about Peter’s fleshly overconfidence. The context also suggests that Peter may have been one of the more vocal participants in the dispute of v. 24. Satan has asked for you. Though addressed specifically to Peter, this warning embraced the other disciples as well. The pronoun “you” is plural in the Gr. text. sift you as wheat. The imagery is apt. It suggests that such trials, though unsettling and undesirable, have a necessary refining effect.

22:32 I have prayed for you. The pronoun “you” is singular (see note on v. 31). Although it is clear that He prayed for all of them (John 17:6–19), He personally assured Peter of His prayers and of Peter’s ultimate victory, even encouraging Peter to be an encourager to the others. that your faith should not fail. Peter himself failed miserably, but his faith was never overthrown (cf. John 21:18, 19).

22:34 you will deny. This prediction of Peter’s denial evidently took place in the upper room (cf. John 13:38). Matthew 26:34 and Mark 14:30 record a second, nearly identical incident, which took place on the Mt. of Olives on the way to Gethsemane (cf. Matt. 26:30; Mark 14:26).

22:35 When I sent you. Cf. 9:3; 10:4.

22:36 But now. When Christ sent them out before, He had sovereignly arranged for their needs to be met. Henceforth they were to use normal means to provide for their own support and protection. The money bag, knapsack, and sword were figurative expressions for such means (the sword being emblematic of protection, not aggression). But they mistakenly took His words literally (v. 38).

22:37 Quoted from Is. 53:12.

22:38 two swords. These were short, dagger-like instruments—more like knives than swords. There was nothing unusual about the carrying of such weapons in that culture. They had many practical uses besides violence against other people. “It is enough.” I.e., enough of such talk (cf. v. 51).

22:39 Mount of Olives. See notes on 19:29; Matt. 24:3. His disciples also followed Him. Matthew 26:36, 37 and Mark 14:32, 33 give more details. He left most of the disciples at the entrance to Gethsemane, and took Peter, James, and John inside with Him to pray.

22:40 the place. Gethsemane. See notes on Matt. 26:36; Mark 14:32. Pray. He had already warned them—and Peter in particular—that an egregious trial was imminent (v. 31). Sadly, that warning, as well as His imploring them to pray, went unheeded.

22:41 about a stone’s throw. I.e., within earshot. His prayer was partly for their benefit (cf. John 11:41, 42).

22:42 this cup. I.e., the cup of divine wrath (cf. Is. 51:17, 22; Jer. 25:15–17, 27–29; Lam. 4:21, 22; Ezek. 23:31–34; Hab. 2:16). not My will. Cf. Matt. 26:39; John 4:34; 5:30; 6:38; 8:29. This does not imply that there was any conflict between the will of the Father and the will of the Son. It was a perfectly normal expression of His humanity that He shrank from the cup of divine wrath (see note on Matt. 26:39). But even though the cup was abhorrent to Him, He willingly took it, because it was the will of the Father. In this prayer He was consciously, deliberately, and voluntarily subjugating all His human desires to the Father’s perfect will. Thus there was neither conflict between Father and Son, nor between the deity of Christ and His human desires.

22:43, 44 The facts in these verses are related only by Luke, the physician.

22:44 like great drops of blood. This suggests a dangerous condition known as hematidrosis, the effusion of blood in one’s perspiration. It can be caused by extreme anguish or physical strain. Subcutaneous capillaries dilate and burst, mingling blood with sweat. Christ Himself stated that His distress had brought Him to the threshold of death (see notes on Matt. 26:38; Mark 14:34; cf. Heb. 12:3, 4).

22:45 sleeping from sorrow. Cf. 9:32. The emotional strain was wearing on the disciples as well as Christ. Their response, however, was to capitulate to fleshly cravings. Thus they gratified their immediate desire for sleep, rather than staying awake to pray for strength, as Christ had commanded them (v. 40). All the reasons for their subsequent failure are found in their behavior in the garden.

22:46 Rise and pray. A tender appeal to the disciples, who in their weakness were disobeying Him at a critical moment. He may have been summoning them to a standing posture, to help overcome their drowsiness. Matthew 26:43 and Mark 14:40 reveal that He again found them sleeping at least one more time.

22:47 a multitude. These were heavily armed representatives of the Sanhedrin (Matt. 26:47; Mark 14:43), accompanied by a Roman cohort with lanterns, torches, and weapons (John 18:3). kiss. A typical greeting, but this was the prearranged signal by which Judas would identify Christ for the soldiers (cf. Matt. 26:48, 49; see note on Mark 14:44).

22:50 cut off his right ear. All 4 gospels record this incident. Only John reveals that the swordsman was Peter and the victim was named Malchus (John 18:10). And only Luke, the physician, records the subsequent healing (v. 51).

22:51 “Permit even this.” I.e., the betrayal and arrest (cf. John 18:11). All was proceeding according to the divine timetable (see note on v. 22). touched his ear and healed him. This is the only instance in all of Scripture where Christ healed a flesh wound. The miracle is also unique in that Christ healed an enemy, unasked, and without any evidence of faith in the recipient. It is also remarkable that such a dramatic miracle had no effect whatsoever on the hearts of those men. Neither had the explosive power of Jesus’ words, which knocked them to the ground (John 18:6). They carried on with the arrest as if nothing peculiar had happened (v. 54).

22:53 this is your hour. I.e., nighttime, the hour of darkness. They had not the courage to confront Him in the presence of the crowds at the temple, where He had openly taught each day. Their skulking tactics betrayed the truth about their hearts. Nighttime was a fitting hour for the servants of the power of darkness (Satan) to be afoot (cf. John 3:20, 21; Eph. 5:8, 12–15; 1 Thess. 5:5–7).

22:54 the high priest’s house. I.e., Caiaphas’ house. See note on Matt 26:57. Peter followed at a distance. All 4 gospels record this fact. John indicates that another disciple—presumably himself—also followed (John 18:15).

22:56 a certain servant girl. All 4 gospels mention her. She appears to have been the doorkeeper of Annas’ house (cf. Matt. 26:69; Mark 14:66; John 18:17).

22:57 But he denied Him. John 18:13–18 says this first denial took place while Jesus was being examined by Annas, father-in-law to Caiaphas (see note on 3:2). Both accounts mention a fire in the courtyard (v. 55; John 18:18) so it may be that the houses of Annas and Caiaphas shared a common courtyard. Only John mentions the examination by Annas, so the other gospels describe Peter’s 3-fold denial as an incident that took place in the porch and courtyard of Caiaphas’ house.

22:58 another saw him. “Another” is a masculine pronoun in the Gr., indicating a man. Mark 14:69 says this second challenge to Peter came from the same servant girl who first recognized him (v. 56). The supposed discrepancy is easily reconciled when it is remembered that Peter was among several bystanders, and many of them questioned him at once (Matt. 26:73). He responded with his second denial.

22:59 he is a Galilean. They knew because of his accent (Matt. 26:73).

22:61 the Lord turned and looked at Peter. Luke alone records that Jesus made eye contact with Peter. The verb used suggests an intent, fixed look. The fact that He could see Peter suggests that the men holding Jesus had already brought Him into the courtyard to beat Him (v. 63). Peter remembered. See note on Matt. 26:75.

22:63 mocked Him and beat Him. Luke includes no details about Caiaphas’ first interrogation of Jesus, recorded in Matt. 26:59–68; Mark 14:55–65. The beating described here evidently took place after that first examination, before the Sanhedrin could assemble for its official hearing (v. 66).

22:66 As soon as it was day. Criminal trials were not deemed legal if held at night, so the Sanhedrin dutifully waited until daybreak to render the verdict they had already agreed on anyway (cf. Matt. 26:66; Mark 14:64).

22:67 If You are the Christ. The Sanhedrin subjected Him to the same set of questions He had been asked in the nighttime trial, and the answers He gave were substantially the same (cf. vv. 67–71; Matt. 26:63–66; Mark 14:61–64).

Luke 23

23:1 the whole multitude of them. I.e., the entire Sanhedrin, some 70 men. At least one member of the council, Joseph of Arimathea, dissented from the decision to condemn Christ (vv. 50–52). led Him to Pilate. See note on Matt. 27:2.

23:2 forbidding to pay taxes to Caesar. This was a deliberate lie. Members of the Sanhedrin had publicly questioned Jesus on this very issue (hoping to discredit Him before the Jews), and He expressly upheld Caesar’s right to demand taxes (20:20–25). saying that He…is Christ, a King. This was innuendo, implying that He was seditious against Rome—another untrue charge.

23:3 “It is as you say.” John 18:33–37 gives a fuller account of Jesus’ reply to this question.

23:4 no fault. Despite the Jewish leaders’ desperate attempts to accuse Him, Pilate was satisfied that Jesus was no insurrectionist, but the ferocity of the people made him afraid to exonerate Jesus. He was relieved to hear that Jesus was a Galilean, because that gave him an excuse to send Him to Herod (vv. 5, 6).

23:7 Herod’s jurisdiction. See note on 13:31. sent Him to Herod. Herod had come to Jerusalem for the feasts, and Pilate seized the opportunity to free himself from a political dilemma by sending Jesus to his rival. See note on v. 12.

23:8 desired…to see Him. Herod’s interest in Christ was fueled by the fact that Christ reminded him of his late nemesis, John the Baptist (cf. 9:7–9). At one time Herod had apparently threatened to kill Jesus (13:31–33), but with Christ in Judea rather than Galilee and Perea (where Herod ruled), the king’s concern seems to have been nothing more than an eager curiosity.

23:9 answered him nothing. It is significant that in all Jesus’ various interrogations, Herod was the only one to whom He refused to speak. Cf. Matt. 7:6. Herod had summarily rejected the truth when he heard it from John the Baptist, so it would have been pointless for Jesus to answer him. Cf. Is. 53:7; Pss. 38:13, 14; 39:1, 2, 9; 1 Pet. 2:23.

23:11 men of war. I.e., his security force. treated Him with contempt. Herod made Christ and the charges against Him as an occasion for a joke for Pilate’s amusement (v. 12). a gorgeous robe. Probably not the same robe mentioned in Matt. 27:28, which was a military cloak. This was an elegant king’s garment, probably one that Herod was prepared to discard.

23:12 friends. Based on their common unjust and cowardly treatment of Jesus.

23:13 called together. Pilate intended to declare Christ not guilty (v. 14), and it was his intention to make the verdict as public as possible. He undoubtedly expected that it would put an end to the whole matter.

23:14, 15 Pilate and Herod concurred in the verdict (cf. 1 Tim. 6:13).

23:16 I will…chastise Him. Cf. v. 22. Though Pilate found Him innocent of any wrongdoing, he was prepared to scourge Him merely to pacify the Jews. But even that punishment, severe as it was (see note on Matt. 27:26), could not quench their thirst for His blood.

23:17 it was necessary. I.e., because it was a longstanding Jewish custom (John 18:39), traditionally honored by the Romans.

23:18 Barabbas. See note on Mark 15:7.

23:21 Crucify Him. Crucifixion was the most painful and disgraceful form of execution the Romans employed. See note on Matt. 27:31.

23:22 the third time. Pilate repeatedly gave powerful testimony to the innocence of Christ (vv. 4, 14, 15). In doing so, he not only condemned the Jews, who demanded Jesus’ death, but also himself, because he handed the Savior over without cause.

23:24 Pilate gave sentence. Pilate’s response reveals his lack of principle. His desire to please the Jews for political reasons (to save himself from Rome’s displeasure) ultimately overcame his desire to set Jesus free (cf. v. 20). John 18:39—19:16 gives a much more detailed account of Pilate’s decision to hand Jesus over.

23:26 Simon a Cyrenian. All 3 synoptic gospels mention Simon. See notes on Matt. 27:32; Mark 15:21.

23:28 Daughters of Jerusalem. There is nothing to suggest that these women were Christ’s disciples. They may have been professional mourners, obligatory at Jewish funerals (see note on Matt. 9:23), and probably present at high-profile executions as well. weep for yourselves. Christ’s reply to them was a prophetic warning. Only Luke recorded this incident.

23:29 Blessed are the barren. I.e., a time is coming when those who have no children to mourn will be considered blessed.

23:30 to say. Quoted from Hos. 10:8. Cf. Rev. 6:16, 17; 9:6.

23:31 green wood…dry. This was probably a common proverb. Jesus’ meaning seems to be this: If the Romans would perpetrate such atrocities on Jesus (the “green wood”—young, strong, and a source of life), what would they do to the Jewish nation (the “dry wood”—old, barren, and ripe for judgment)?

23:32 two others, criminals. See notes on Matt. 27:38; Mark 15:27.

23:33 Calvary. The Latin equivalent of Golgotha. See notes on Matt. 27:33; Mark 15:22. crucified. See note on Matt. 27:31.

23:34 forgive them. I.e., His tormentors, both Jews and Romans (cf. Acts 7:60). Some of the fruit of this prayer can be in the salvation of thousands of people in Jerusalem at Pentecost (Acts 2:41). they do not know what they do. I.e., they were not aware of the full scope of their wickedness. They did not recognize Him as the true Messiah (Acts 13:27, 28). They were blind to the light of divine truth, “For if they had understood it, they would not have crucified the Lord of glory” (1 Cor. 2:8). Still, their ignorance certainly did not mean that they deserved forgiveness; rather, their spiritual blindness itself was a manifestation of their guilt (John 3:19). But Christ’s prayer while they were in the very act of mocking Him is an expression of the boundless compassion of divine grace. cast lots. See notes on Matt. 27:35; Mark 15:24.

23:35 sneered. Cf. Ps. 22:6, 7, 16–18.

Luke 22

22:36 sour wine. Cf. Ps. 69:21; see note on Matt. 27:34.

Luke 23

23:38 an inscription. All 4 gospel writers mentioned the inscription, but each reported a slightly different variation. Both Luke and John (19:20) said that the inscription was written in Greek, Latin, and Hebrew, so the varying reports in the gospels may simply reflect variant ways the inscription was translated on the placard itself. It is even more likely that all 4 evangelists simply reported the substance of the inscription elliptically, with each one omitting different parts of the full inscription. All 4 concurred with Mark that the inscription said THE KING OF THE JEWS (Matt. 27:37; Mark 15:26; John 19:19). Luke added “THIS IS” at the beginning, and Matthew started with “THIS IS JESUS.” John’s version began, “JESUS OF NAZARETH.” Putting them all together, the full inscription would read “THIS IS JESUS OF NAZARETH, THE KING OF THE JEWS.”

23:39 one of the criminals. Matthew 27:44 and Mark 15:32 report that both criminals were mocking Christ along with the crowd. As the hours wore on, however, this criminal’s conscience was smitten, and he repented. When the impenitent thief resumed his mocking (v. 39), this thief rebuked him and refused to participate again.

23:41 this Man has done nothing wrong. Cf. vv. 4, 15, 22. Even the thief testified of His innocence.

23:42 Lord, remember me. The penitent thief’s prayer reflected his belief that the soul lives on after death; that Christ had a right to rule over a kingdom of the souls of men; and that He would soon enter that kingdom despite His impending death. His request to be remembered was a plea for mercy, which also reveals that the thief understood he had no hope but divine grace, and that the dispensing of that grace lay in Jesus’ power. All of this demonstrates true faith on the part of the dying thief, and Christ graciously affirmed the man’s salvation (v. 43).

23:43 Paradise. The only other places this word is used in the NT are 2 Cor. 12:4 and Rev. 2:7. The word suggests a garden (it is the word used of Eden in the LXX), but in all 3 NT uses it speaks of heaven.

23:44 sixth hour…until the ninth hour. From noon to 3:00 p.m. Luke was using the Jewish method of reckoning time. See notes on Matt. 27:45; Mark 15:25. darkness. See note on Mark 15:33. This could not have been caused by an eclipse, because the Jews used a lunar calendar, and Passover always fell on the full moon, making a solar eclipse out of the question. This was a supernatural darkness.

23:45 the veil. See note on Matt. 27:51.

23:46 into Your hands. This quotes Ps. 31:5, and the manner of His death accords with John 10:18. Normally victims of crucifixion died much slower deaths. He, being in control, simply yielded up His soul (John 10:18; 19:30), committing it to God. Thus He “offered Himself without spot to God” (Heb. 9:14).

23:47 the centurion. See note on Matt. 27:54. a righteous Man. Matthew 27:54 and Mark 15:39 say the centurion stated, “This [man] was the Son of God.” Luke may be giving an equivalent expression; or, more likely, the centurion said both things.

23:48 beat their breasts. Luke alone records this expression of remorse and anguish (cf. 18:13).

23:49 the women…from Galilee. Matthew 27:56 and Mark 15:40, 41 (see notes there) report that this included Mary Magdalene (see note on 8:2); Mary, mother of James (the less) and Joses; Salome, mother of James and John, and many others. The same women were present at His burial (v. 55; Matt. 27:61; Mark 15:47) and His resurrection (24:1; Matt. 28:1; Mark 16:1)—so they were eyewitnesses to all the crucial events of the gospel (cf. 1 Cor. 15:3, 4).

23:50 Joseph. See notes on Matt. 27:57; Mark 15:43; John 19:38. All 4 evangelists mentioned him; Mark and Luke identified him as a member of the Sanhedrin; only Luke noted that he dissented from the council’s verdict against Jesus (v. 51).

23:51 waiting for the kingdom of God. I.e., he believed Jesus’ claims. John 19:38 refers to him as a secret disciple.

23:53 a tomb…hewn out of the rock. Joseph, a wealthy man, undoubtedly had the tomb built for his own family. It had remained unused. Christ’s burial there was a wonderful fulfillment of Is. 53:9.

23:54 the Preparation. I.e., Friday, the day before the Sabbath.

23:55 observed…how His body was laid. According to John 19:39, Nicodemus brought a hundred pounds of spices and aloes (probably obtained while Joseph was negotiating with Pilate for Jesus’ body), and he and Joseph wrapped the body with linen and the spices. These women, from Galilee, were probably unfamiliar with Joseph and Nicodemus, who were Judeans. After all, both men were associated with the Jewish leaders who orchestrated the conspiracy against Jesus (v. 50; John 3:1). So the women were determined to prepare Jesus’ body for burial themselves. So they returned (i.e., went to their homes) to prepare their own spices and perfumes (v. 56). They had to have Jesus’ body placed in the tomb before sunset, when the Sabbath began, so they were not able to finish preparing the body. Mark 16:1 says they purchased more spices “when the Sabbath was past,” i.e., after sundown Saturday. Then they returned Sunday morning with the spices (24:1), expecting to finish the task that had been interrupted by the Sabbath.

Luke 24

24:1 bringing the spices. See note on 23:55. The women were not expecting to find Jesus risen from the dead; their only plan was to finish anointing His body for burial. See note on Mark 16:1.

24:2 the stone rolled away. Matthew 28:2–4 records that an earthquake occurred and an angel rolled the stone away. The Roman guards fainted with fear. Mark, Luke, and John make no mention of the guards, so it appears they fled when they awoke to find the empty tomb. The women must have arrived shortly after.

24:4 two men. These were angels. Only Luke mentioned them both (see note on Mark 16:5). Mark was concerned only with the one who spoke for the duo. Such minor differences in the gospel accounts are all reconcilable. Here’s a summary of the events of the resurrection, assembled from all 4 evangelists’ accounts: Finding the stone rolled away, the women entered the tomb, but found it empty (v. 3). While they were still in the tomb, the angels suddenly appeared (v. 4; Mark 16:5). The angel who spoke reminded them of Jesus’ promises (vv. 6–8), then sent them to find Peter and the disciples to report that Jesus was risen (Matt. 28:7, 8; Mark 16:7, 8). The women did as they were told (vv. 9–11). The disciples were skeptical at first (v. 11), but ran to where the tomb was, John arriving first (John 20:4), but Peter actually entering the tomb first (John 20:6). They saw the linen wrappings intact but empty, proof that Jesus was risen (v. 12; John 20:6–8). They left immediately (v. 12; John 20:10). Meanwhile, Mary Magdalene returned to the tomb, and was standing outside weeping when Christ suddenly appeared to her (John 20:11–18). That was His first appearance (Mark 16:9). Sometime soon after that, He met the other women on the road and appeared to them as well (Matt. 28:9, 10). Later that day He appeared to two of the disciples on the road to Emmaus (vv. 13–32), and to Peter (v. 34). For a chronological listing of all His post-resurrection appearances, see note on v. 34.

24:6 how He spoke to you…in Galilee. See notes on 9:22; 18:31–33.

24:9 all the rest. I.e., other disciples, mostly from Galilee, who were in Jerusalem for the Passover.

24:10 Mary Magdalene. See note on 8:2. She was the first to see Jesus alive (Mark 16:9; John 20:11–18). See note on v. 4. Joanna. Her husband was Herod’s steward. See note on 8:3. Mary the mother of James. See note on Matt. 27:56. the other women. They are never explicitly identified (cf. 23:49, 55).

24:11 idle tales. I.e., nonsense.

24:12 Peter…ran. John ran with Peter, but reached the tomb first (John 20:4). linen cloths. I.e., the empty shell of wrappings that had contained the body.

24:13 two of them. These evidently were not any of the 11 disciples. According to v. 18, one was named Cleopas. Emmaus. Mentioned nowhere else in Scripture. Its exact location is not known, but tradition says it is a town known as Kubeibeh, 7 mi. NW of Jerusalem.

24:16 their eyes were restrained. I.e., they were kept by God from recognizing Him.

24:18 Are You the only stranger in Jerusalem. The crucifixion of Jesus was already such a well known event around Jerusalem that they were shocked that He seemed not to know about it.

24:21 But we were hoping. They had been looking for an immediate earthly kingdom. With Jesus crucified, they were probably struggling with doubt about whether He was the Messiah who would reign. But they still regarded Him as a true prophet (v. 19). the third day. There may have been a glimmer of hope in these words. They had heard rumors of His resurrection already (vv. 22–24). Perhaps Cleopas recalled the Lord’s promises of 9:22; 18:33. More likely, however, it seems this was his way of expressing surprise that this Stranger did not yet know the news everyone else in Jerusalem had been discussing for the past 3 days.

24:24 certain of those who were with us. I.e., Peter and John (see note on v. 12). but Him they did not see. This was true. Evidently Cleopas and his companion had not heard about the appearance to Mary Magdalene (see note on v. 4).

24:26 Ought not. I.e., “Was it not necessary?” OT prophecies spoke often of a suffering servant of Jehovah (see note on v. 27).

24:27 Moses and all the Prophets. Verse 44 gives the 3-fold division; this expression is merely a shortened way to say the same thing. in all the Scriptures. In the inscrutable wisdom of divine providence, the substance of Christ’s exposition of the OT messianic prophecies was not recorded. But the gist of what He expounded would have undoubtedly included an explanation of the OT sacrificial system, which was full of types and symbols that spoke of His sufferings and death. He also would have pointed them to the major prophetic passages which spoke of the crucifixion, such as Pss. 16:9–11; 22; 69; Is. 52:14—53:12; Zech. 12:10; 13:7. And He would have pointed out the true meaning of passages like Gen. 3:15; Num. 21:6–9; Ps. 16:10; Jer. 23:5, 6; Dan. 9:26—and a host of other key messianic prophecies, particularly those that spoke of His death and resurrection.

24:30 took bread. A simple expression, meaning to share a meal (v. 35).

24:31 their eyes were opened. I.e., by God. They had been sovereignly kept from recognizing Him until this point (cf. v. 16). His resurrection body was glorified, and altered from its previous appearance (see John’s description in Rev. 1:13–16), and this surely explains why even Mary did not recognize Him at first (cf. John 20:14–16). But in this case, God actively intervened to keep them from recognizing Him until it was time for Him to depart. He vanished from their sight. His resurrection body, though real and tangible (John 20:27)—and even capable of ingesting earthly food (vv. 42, 43)—nonetheless possessed certain properties that indicate it was glorified, altered in a mysterious way (cf. 1 Cor. 15:35–54; Phil. 3:21). Christ could appear and disappear bodily, as seen in this text. His body could pass through solid objects—such as the grave clothes (see note on v. 12), or the walls and doors of a closed room (John 20:19, 26). He could apparently travel great distances in a moment, for by the time these disciples returned to Jerusalem, Christ had already appeared to Peter (v. 34). The fact that He ascended into heaven bodily demonstrated that His resurrection body was already fit for heaven. Yet it was His body, the same one that was missing from the tomb, even retaining identifying features such as the nail-wounds (John 20:25–27). He was no ghost or phantom.

24:34 appeared to Simon. Cf. 1 Cor. 15:5–8. Scripture describes at least 10 distinct appearances of Christ between the resurrection and ascension. He appeared to: 1) Mary Magdalene at the tomb (Mark 16:9; John 20:11–18); 2) to the women on the road (Matt. 28:9, 10); 3) to the disciples on the road to Emmaus (vv. 13–32); 4) to Peter (v. 34); 5) to 10 of the 11 disciples, Thomas being absent (vv. 36–43; Mark 16:14; John 20:19–25); 6) to the 11 disciples (with Thomas present) 8 days later (John 20:26–31); 7) to 7 disciples by the shore of the Sea of Galilee (John 21:1–25); 8) to more than 500 disciples, probably on a mountain in Galilee (1 Cor. 15:6; see note on Matt. 28:16); 9) to James (1 Cor. 15:7); and 10) to the apostles when He ascended into heaven (Acts 1:3–11). After His ascension, He appeared to Paul (1 Cor. 15:8). The next time He appears it will be in glory (Matt. 24:30).

24:36 Jesus Himself stood in the midst of them. The doors were closed and locked (John 20:19). See note on v. 31.

24:39 Behold My hands and My feet. He was showing them the nail wounds to prove it was really Him. Cf. John 20:27.

24:41–43 See note on v. 31. Cf. Acts 10:41.

24:44 the Law of Moses and the Prophets and the Psalms. I.e., the whole OT. See note on v. 27.

24:45 opened their understanding. He undoubtedly taught them from the OT, as He had on the road to Emmaus (see note on v. 27). But the gist of the expression also seems to convey a supernatural opening of their minds to receive the truths He unfolded. Whereas their understanding was once dull (9:45), they finally saw clearly (cf. Ps. 119:18; Is. 29:18, 19; 2 Cor. 3:14–16).

24:46–53 This section contains several ideas that are echoed in the opening of Acts, including Christ’s suffering and resurrection (v. 46; Acts 1:3); the message of repentance and remission of sins (v. 47; Acts 2:38); the disciples as His witnesses (v. 48; Acts 1:8); the Promise of the Father (v. 49; Acts 1:4); tarrying in Jerusalem (v. 49; Acts 1:4) and the beginning of gospel outreach there (v. 47; Acts 1:8); power from on high (v. 49; Acts 1:8); Christ’s ascension (v. 51; Acts 1:9–11); the disciples’ return to Jerusalem (v. 52; Acts 1:12); and their meeting in the temple (v. 53; Acts 2:46).

24:46 it is written. I.e., in the OT. See note on v. 27.

24:47 This was the Great Commission (cf. Matt. 28:19, 20; Mark 16:15).

24:49 the Promise of My Father. I.e., the Holy Spirit (John 14:26; 15:26; cf. Joel 2:28, 29; Acts 2:1–4).

24:50 Bethany. See notes on 19:29; Mark 11:1.

24:51 carried up into heaven. I.e., visibly. Before when the resurrected Christ left them, He simply vanished (v. 31). This time they saw Him ascend. Cf. Acts 1:9–11.

24:52 they worshiped Him. I.e., a formal act of worship. Now that He had opened their understanding (see note on v. 45), they perceived the full truth of His deity, unclouded by the darkness of confusion or doubt. Cf. Matt. 28:9; John 20:28; contra. Matt. 28:17.

24:53 in the temple. This became the first meeting-place of the church (Acts 2:46; 5:21, 42). There were rooms around the porticoes of the outer court available for such meetings.

Luke 1

1:1 a John 20:31

1:1 1 Or are most surely believed

1:2 b Mark 1:1; John 15:27; Acts 1:21, 22

1:2 c Acts 1:2

1:2 d Acts 1:3; 10:39; Heb. 2:3; 1 Pet. 5:1; 2 Pet. 1:16; 1 John 1:1

1:3 e Acts 1:1

1:3 2 Lit. accurately followed

1:4 f (John 20:31)

1:5 g Matt. 2:1

1:5 h 1 Chr. 24:1, 10

1:5 i Neh. 12:4

1:5 j Lev. 21:13, 14

1:9 k Ex. 30:7, 8; 1 Chr. 23:13; 2 Chr. 29:11

1:9 3 he was chosen by lot

1:10 l Lev. 16:17

1:11 m Ex. 30:1

1:12 n Judg. 6:22; Dan. 10:8; Luke 2:9; Acts 10:4; Rev. 1:17

1:13 o Luke 1:57, 60, 63

1:14 p Luke 1:58

1:15 q (Luke 7:24–28)

1:15 r Num. 6:3; Judg. 13:4; Matt. 11:18

1:15 s Jer. 1:5; Gal. 1:15

1:17 t Mal. 4:5, 6; Matt. 3:2; 11:14; Mark 1:4; 9:12

1:18 u Gen. 17:17

1:19 v Dan. 8:16; (Matt. 18:10); Heb. 1:4

1:19 w Luke 2:10

1:19 4 this good news

1:20 x Ezek. 3:26; 24:27

1:23 y 2 Kin. 11:5; 1 Chr. 9:25

1:25 z Gen. 30:23; Is. 4:1; 54:1, 4

1:27 a Matt. 1:18; Luke 2:4, 5

1:28 b Dan. 9:23

1:28 c Judg. 6:12

1:28 5 NU omits blessed are you among women

1:29 d Luke 1:12

1:29 6 NU omits when she saw him

1:30 e Luke 2:52

1:31 f Is. 7:14; Matt. 1:21, 25; Gal. 4:4

1:31 g Luke 2:21; (Phil. 2:9–11)

1:32 h Matt. 3:17; 17:5; Mark 5:7; Luke 1:35, 76; 6:35; Acts 7:48

1:32 i 2 Sam. 7:12, 13, 16; Ps. 132:11; (Is. 9:6, 7; 16:5; Jer. 23:5)

1:32 j 2 Sam. 7:14–17; Acts 2:33; 7:55

1:32 k Matt. 1:1

1:33 l (Dan. 2:44; Obad. 21; Mic. 4:7); John 12:34; (Heb. 1:8); 2 Pet. 1:11

1:34 7 Am a virgin

1:35 m Matt. 1:20

1:35 n Ps. 2:7; Matt. 3:17; 14:33; 17:5; Mark 1:1; John 1:34; 20:31; Acts 8:37; (Rom. 1:1–4; Heb. 1:2, 8)

1:37 o Gen. 18:14; Jer. 32:17; Matt. 19:26; Mark 10:27; Rom. 4:21

1:39 p Josh. 21:9

1:41 q Acts 6:3

1:42 r Judg. 5:24

1:45 s John 20:29

1:45 8 Or believed that there

1:46 t 1 Sam. 2:1–10; Ps. 34:2, 3; Hab. 3:18

1:46 9 Declares the greatness of

1:47 u Ps. 35:9; Hab. 3:18

1:47 v 1 Tim. 1:1; 2:3; Titus 1:3; 2:10; 3:4; Jude 25

1:48 w 1 Sam. 1:11; Ps. 138:6

1:48 x Luke 11:27

1:49 y Ps. 71:19; 126:2, 3

1:49 z Ps. 111:9; Rev. 4:8

1:50 a Gen. 17:7; Ex. 20:6; 34:6, 7; Ps. 103:17

1:51 b Ps. 98:1; 118:15; Is. 40:10

1:51 c Ps. 33:10; (1 Pet. 5:5)

1:52 d 1 Sam. 2:7, 8

1:53 e (Matt. 5:6)

1:54 f Is. 41:8

1:54 g Ps. 98:3; (Jer. 31:3)

1:55 h Gen. 17:19; Ps. 132:11; (Gal. 3:16)

1:55 i (Rom. 11:28)

1:55 j Gen. 17:7

1:58 k (Rom. 12:15)

1:59 l Gen. 17:12; Lev. 12:3; Luke 2:21; Phil. 3:5

1:60 m Luke 1:13, 63

1:66 n Luke 2:19

1:66 o Gen. 39:2; Acts 11:21

1:67 p Joel 2:28

1:68 q 1 Kin. 1:48; Ps. 106:48

1:68 r Ex. 3:16

1:69 s 2 Sam. 22:3; Ps. 132:17; Ezek. 29:21

1:70 t Jer. 23:5; Rom. 1:2

1:70 u Acts 3:21

1:72 v Lev. 26:42

1:73 w Gen. 12:3; 22:16–18; (Heb. 6:13)

1:74 x (Rom. 6:18; Heb. 9:14)

1:75 y Jer. 32:39; (Eph. 4:24; 2 Thess. 2:13)

1:76 z Matt. 3:3; 11:9; Mark 3:2, 3; Luke 3:4; John 1:23

1:76 a Is. 40:3; Mal. 3:1; Matt. 11:10

1:77 b (Jer. 31:34; Mark 1:4); Luke 3:3

1:78 10 Lit. Dawn; the Messiah

1:78 11 NU shall visit

1:79 c Is. 9:2; Matt. 4:16; (Acts 26:18; 2 Cor. 4:6; Eph. 5:14)

1:79 d (John 10:4; 14:27; 16:33)

1:80 e Luke 2:40

1:80 f Matt. 3:1

Luke 2

2:2 a Dan. 9:25; Acts 5:37

2:4 b 1 Sam. 16:1; Mic. 5:2

2:4 c Matt. 1:16

2:5 d (Matt. 1:18)

2:5 1 NU omits wife

2:7 e Matt. 1:25; Luke 1:31

2:7 2 feed trough

2:9 f Luke 1:12

2:9 3 NU omits behold

2:10 g Luke 1:13, 30

2:10 h Gen. 12:3; Is. 49:6; (Matt. 28:19; Mark 1:15; Col. 1:23)

2:11 i Is. 9:6

2:11 j Matt. 1:21; John 4:42; (Acts 5:31)

2:11 k Matt. 1:16; 16:16, 20; John 11:27; Acts 2:36; Phil. 2:11

2:12 4 feed trough

2:13 l Gen. 28:12; Ps. 103:20; 148:2; Dan. 7:10; (Heb. 1:14); Rev. 5:11

2:14 m Matt. 21:9; Luke 19:38; Eph. 1:6

2:14 n Is. 57:19; (Rom. 5:1); Eph. 2:17; (Col. 1:20)

2:14 o (John 3:16; Eph. 2:4, 7; 2 Thess. 2:16; 1 John 4:9)

2:14 5 NU toward men of goodwill

2:17 6 NU omits widely

2:19 p Gen. 37:11; Luke 1:66

2:20 q Luke 19:37

2:21 r Gen. 17:12; Lev. 12:3

2:21 s (Matt. 1:21)

2:21 t Luke 1:31

2:21 7 NU for His circumcision

2:22 u Lev. 12:2–8

2:23 v Ex. 13:12; 22:29; Lev. 27:26; Deut. 18:4; Neh. 10:36

2:23 w Ex. 13:2, 12, 15; Num. 3:13; 8:17

2:24 x Lev. 12:2, 8

2:25 y Is. 40:1; Mark 15:43; Luke 2:38; 23:51

2:26 z Ps. 89:48; (John 8:51; Heb. 11:5)

2:27 a Matt. 4:1

2:29 b Gen. 46:30; (Phil. 1:23)

2:30 c Ps. 119:166, 174; (Is. 52:10; Luke 3:6)

2:32 d Is. 9:2; 42:6; 49:6; 60:1–3; Matt. 4:16; Acts 10:45; 13:47; 28:28; (Rom. 9:24; Gal. 3:14)

2:33 8 NU And His father and mother

2:34 e Is. 8:14; Hos. 14:9; Matt. 21:44; (Rom. 9:32); 1 Cor. 1:23; (2 Cor. 2:16; 1 Pet. 2:7, 8)

2:34 f Matt. 28:12–15; Acts 4:2; 17:32; 28:22; (1 Pet. 2:12; 4:14)

2:35 g Ps. 42:10; John 19:25

2:36 h Josh. 19:24

2:37 i Acts 26:7; 1 Tim. 5:5

2:37 9 NU until she was eighty-four

2:38 j Lam. 3:25, 26; Mark 15:43; Luke 24:21

2:38 10 NU God

2:40 k Luke 1:80; 2:52; (1 Cor. 1:24, 30)

2:40 11 NU omits in spirit

2:41 l John 4:20

2:41 m Ex. 23:15, 17; 34:23; Deut. 16:1, 16; Luke 22:15

2:42 n Ex. 23:14, 15

2:43 o Ex. 12:15

2:43 12 NU His parents

2:47 p Matt. 7:28; 13:54; 22:33; Mark 1:22; 6:2; 11:18; Luke 4:32; John 7:15

2:49 q John 9:4

2:49 r (Mark 1:22; Luke 4:22, 32; John 4:34; 5:17, 36)

2:50 s Mark 9:32; Luke 9:45; 18:34; John 7:15, 46

2:51 t Dan. 7:28

2:51 13 obedient

2:52 u (Is. 11:2, 3; Col. 2:2, 3)

2:52 v 1 Sam. 2:26; (Prov. 3:1–4)

Luke 3

3:1 a Matt. 27:2

3:2 b John 11:49; 18:13; Acts 4:6

3:2 c Luke 1:13

3:2 1 NU, M in the high priesthood of Annas and Caiaphas

3:3 d Matt. 3:1; Mark 1:4

3:3 e Luke 1:77

3:4 f Is. 40:3–5; Matt. 3:3; Mark 1:3

3:6 g Ps. 98:2; Is. 52:10; Luke 2:10; (Rom. 10:8–18)

3:7 h Matt. 3:7; 12:34; 23:33

3:7 2 Offspring

3:8 i (2 Cor. 7:9–11)

3:9 j Matt. 7:19; Luke 13:6–9

3:10 k Luke 3:12, 14; (Acts 2:37, 38; 16:30, 31)

3:11 l Luke 11:41; 2 Cor. 8:14; James 2:15, 16; (1 John 3:17; 4:20)

3:11 m Is. 58:7; (1 Tim. 6:17, 18)

3:12 n Matt. 21:32; Luke 7:29

3:13 o Luke 19:8

3:14 p Ex. 20:16; 23:1; Lev. 19:11

3:14 3 Lit. shake down for money

3:16 q Matt. 3:11, 12; Mark 1:7, 8

3:16 r John 7:39; 20:22; Acts 2:1–4

3:17 s Mic. 4:12; Matt. 13:24–30

3:19 t Matt. 14:3; Mark 6:17

3:19 4 NU brother’s wife

3:21 u Matt. 3:13–17; John 1:32

3:22 v Ps. 2:7; (Is. 42:1); Matt. 3:17; 17:5; Mark 1:11; Luke 1:35; 9:35; 2 Pet. 1:17

3:23 w (Num. 4:3, 35, 39, 43, 47)

3:23 x Matt. 13:55; John 6:42

3:27 y Ezra 2:2; 3:8

3:31 z Zech. 12:12

3:31 a 2 Sam. 5:14; 7:12; 1 Chr. 3:5; 17:11; Is. 9:7; Jer. 23:5

3:32 b Ruth 4:18–22; 1 Chr. 2:10–12; Is. 11:1, 10

3:34 c Gen. 11:24, 26–30; 12:3; Num. 24:17; 1 Chr. 1:24–27

3:36 d Gen. 11:12

3:36 e Gen. 10:22, 24; 11:10–13; 1 Chr. 1:17, 18

3:36 f Gen. 5:6–32; 9:27; 11:10

3:38 g Gen. 5:1, 2

Luke 4

4:1 a (Is. 11:2; 61:1); Matt. 4:1–11; Mark 1:12, 13

4:1 b Ezek. 3:12; Luke 2:27

4:1 1 NU in

4:2 c Ex. 34:28; 1 Kin. 19:8

4:2 2 tested

4:3 d Mark 3:11; John 20:31

4:4 e Deut. 8:3

4:4 3 NU omits but by every word of God

4:5 4 NU And taking Him up, he showed Him

4:6 f (John 12:31; 14:30; Rev. 13:2, 7)

4:8 g Deut. 6:13; 10:20; Matt. 4:10

4:8 5 NU omits Get behind Me, Satan

4:8 6 NU, M omit For

4:9 h Matt. 4:5–7

4:10 i Ps. 91:11

4:11 j Ps. 91:12

4:12 k Deut. 6:16

4:12 7 test

4:13 l (John 14:30; Heb. 4:15; James 4:7)

4:13 8 testing

4:14 m Matt. 4:12

4:14 n John 4:43

4:14 o Acts 10:37

4:14 p Matt. 4:24

4:15 q Ps. 22:22; Matt. 4:23

4:15 r Is. 52:13

4:16 s Matt. 2:23; 13:54; Mark 6:1

4:16 t Mark 1:21; John 18:20; Acts 13:14–16; 17:2

4:18 u Is. 49:8, 9; 61:1, 2; Matt. 11:5; 12:18; John 3:34

4:18 v (Dan. 9:24)

4:18 9 NU omits to heal the brokenhearted

4:18 10 downtrodden

4:21 w Matt. 1:22, 23; Acts 13:29

4:22 x (Ps. 45:2); Matt. 13:54; Mark 6:2; Luke 2:47; (John 1:14, 17)

4:22 y John 6:42

4:23 z Matt. 4:13; 11:23

4:23 a Matt. 13:54; Mark 6:1

4:23 11 NU Capharnaum, here and elsewhere

4:24 b Matt. 13:57; Mark 6:4; John 4:44

4:25 c 1 Kin. 17:9; James 5:17

4:26 12 Gr. Sarepta

4:27 d 2 Kin. 5:1–14

4:28 e Luke 6:11

4:28 13 rage

4:29 f Luke 17:25; John 8:37; 10:31

4:30 g John 8:59; 10:39

4:31 h Is. 9:1; Matt. 4:13; Mark 1:21

4:32 i Matt. 7:28, 29

4:32 j Luke 4:36; (John 6:63; 7:46; 8:26, 28, 38, 47; 12:49, 50)

4:33 k Mark 1:23

4:34 l Luke 4:41

4:34 m Ps. 16:10; Is. 49:7; Dan. 9:24; Luke 1:35

4:35 14 Lit. Be muzzled

4:38 n Matt. 8:14, 15; Mark 1:29–31

4:38 o Mark 5:23

4:38 15 afflicted with

4:39 p Luke 8:24

4:40 q Matt. 8:16, 17; Mark 1:32–34

4:41 r Mark 1:34; 3:11; Acts 8:7

4:41 s Mark 8:29

4:41 t Mark 1:25, 34; 3:11; Luke 4:34, 35

4:41 16 NU omits the Christ

4:41 17 Or say that they knew

4:42 u Mark 1:35–38; Luke 9:10

4:43 v Mark 1:14; (John 9:4)

4:44 w Matt. 4:23; 9:35; Mark 1:39

4:44 18 NU Judea

Luke 5

5:1 a Matt. 4:18–22; Mark 1:16–20; John 1:40–42

5:1 b Acts 13:44

5:3 c John 8:2

5:4 d John 21:6

5:5 e John 21:3

5:5 f Ps. 33:9

5:8 g 2 Sam. 6:9; 1 Kin. 17:18

5:9 h Mark 5:42; 10:24, 26

5:10 i Matt. 4:19; Mark 1:17

5:11 j Matt. 4:20; 19:27; (Mark 1:18; 8:34, 35; Luke 9:59–62); John 12:26

5:11 1 left behind

5:12 k Matt. 8:2–4; Mark 1:40–44

5:12 l Lev. 13:14

5:12 2 begged

5:13 m Matt. 20:34; Luke 8:44; John 5:9

5:14 n Matt. 8:4; Luke 17:14

5:14 o Lev. 13:1–3; 14:2–32

5:15 p Mark 1:45

5:15 q Matt. 4:25; Mark 3:7; John 6:2

5:16 r Luke 9:10

5:16 s Matt. 14:23; Mark 1:35; Luke 6:12; 9:18; 11:1

5:17 3 NU with Him to heal

5:18 t Matt. 9:2–8; Mark 2:3–12

5:19 u Matt. 15:30

5:21 v Matt. 9:3; 26:65; Mark 2:6, 7; John 10:33

5:21 w Ps. 32:5; 130:4; Is. 43:25

5:22 x Luke 9:47; John 2:25

5:24 y Mark 2:11; 5:41; Luke 7:14

5:25 z Luke 17:15, 18; Acts 3:8

5:26 a Luke 1:65; 7:16

5:27 b Matt. 9:9–17; Mark 2:13–22

5:27 c (Mark 8:34); Luke 9:59; John 12:26; 21:19, 22

5:28 d Matt. 4:22; 19:27; Mark 10:28

5:29 e Matt. 9:9, 10; Mark 2:15

5:29 f Luke 15:1

5:30 g Matt. 11:19; Luke 15:2; Acts 23:9

5:30 4 NU But the Pharisees and their scribes

5:30 5 grumbled

5:32 h Matt. 9:13; 1 Tim. 1:15

5:33 i Matt. 9:14; Mark 2:18; Luke 7:33

5:33 6 NU omits Why do, making the verse a statement

5:34 j John 3:29

5:36 k Matt. 9:16, 17; Mark 2:21, 22

5:36 7 NU tears a piece from a new garment and puts it on an old one

5:38 8 NU omits and both are preserved

5:39 9 NU omits immediately

5:39 10 NU good

Luke 6

6:1 a Matt. 12:1–8; Mark 2:23–28

6:1 1 NU on a Sabbath that He went

6:2 b Ex. 20:10

6:3 c 1 Sam. 21:6

6:4 d Lev. 24:9

6:6 e Matt. 12:9–14; Mark 3:1–6; Luke 13:14; 14:3; John 9:16

6:7 f Luke 13:14; 14:1–6

6:7 g Luke 20:20

6:8 h Matt. 9:4; John 2:24, 25

6:9 i John 7:23

6:9 2 M to kill

6:10 3 NU, M him

6:10 4 NU omits as whole as the other

6:12 j Matt. 14:23; Mark 1:35; Luke 5:16; 9:18; 11:1

6:13 k John 6:70

6:13 l Matt. 10:1

6:14 m John 1:42

6:16 n Jude 1

6:16 o Luke 22:3–6

6:17 p Matt. 4:25; Mark 3:7, 8

6:19 q Matt. 9:21; 14:36; Mark 3:10

6:19 r Mark 5:27, 28; Luke 8:44–47

6:19 s Mark 5:30; Luke 8:46

6:20 t Matt. 5:3–12; (11:5); Luke 6:20–23; (James 2:5)

6:21 u Is. 55:1; 65:13; Matt. 5:6

6:21 v (Rev. 7:16)

6:21 w (Is. 61:3; Rev. 7:17)

6:21 x Ps. 126:5

6:21 5 satisfied

6:22 y Matt. 5:11; 1 Pet. 2:19; 3:14; 4:14

6:22 z (John 16:2)

6:23 a Matt. 5:12; Acts 5:41; (Col. 1:24); James 1:2

6:23 b Acts 7:51

6:24 c Amos 6:1; Luke 12:21; James 5:1–6

6:24 d Luke 12:21

6:24 e Matt. 6:2, 5, 16; Luke 16:25

6:25 f (Is. 65:13)

6:25 g (Prov. 14:13)

6:25 h James 4:9

6:26 i (John 15:19; 1 John 4:5)

6:26 6 NU, M omit to you

6:26 7 M omits all

6:27 j Ex. 23:4; Prov. 25:21; Matt. 5:44; Rom. 12:20

6:28 k Rom. 12:14

6:28 l Luke 23:24; Acts 7:60

6:29 m Matt. 5:39–42

6:29 n (1 Cor. 6:7)

6:30 o Deut. 15:7, 8; Prov. 3:27; 21:26; Matt. 5:42

6:31 p Matt. 7:12

6:32 q Matt. 5:46

6:34 r Matt. 5:42

6:35 s (Rom. 13:10)

6:35 t Heb. 13:16

6:35 u Lev. 25:35–37; Ps. 37:26

6:35 v Matt. 5:46

6:35 8 expecting

6:36 w Matt. 5:48; Eph. 4:32

6:37 x Matt. 7:1–5; Rom. 14:4; (1 Cor. 4:5)

6:37 y Matt. 18:21–35

6:38 z (Prov. 19:17; 28:27)

6:38 a Ps. 79:12; Is. 65:6, 7; Jer. 32:18

6:38 b Matt. 7:2; Mark 4:24; James 2:13

6:39 c Matt. 15:14; 23:16; Rom. 2:19

6:40 d Matt. 10:24; (John 13:16; 15:20)

6:41 e Matt. 7:3

6:43 f Matt. 7:16–18, 20

6:44 g Matt. 12:33

6:45 h Matt. 12:35

6:45 i Prov. 15:2, 28; 16:23; 18:21; Matt. 12:34

6:45 9 NU omits treasure of his heart

6:46 j Mal. 1:6; Matt. 7:21; 25:11; Luke 13:25

6:47 k Matt. 7:24–27; (John 14:21); James 1:22–25

6:48 10 NU well built

6:49 11 NU collapsed

Luke 7

7:1 a Matt. 8:5–13

7:7 b Ps. 33:9; 107:20

7:8 c (Mark 13:34)

7:10 1 NU omits who had been sick

7:13 d Lam. 3:32; John 11:35; (Heb. 4:15)

7:13 e Luke 8:52

7:14 f Mark 5:41; Luke 8:54; John 11:43; Acts 9:40; (Rom. 4:17)

7:15 g Matt. 11:5; Luke 8:55; John 11:44

7:15 h 1 Kin. 17:23; 2 Kin. 4:36

7:16 i Luke 1:65

7:16 j Luke 5:26

7:16 k Luke 24:19; John 4:19; 6:14; 9:17

7:16 l Luke 1:68

7:16 2 seized them all

7:18 m Matt. 11:2–19

7:19 n (Mic. 5:2; Zech. 9:9; Mal. 3:1–3)

7:19 3 NU the Lord

7:19 4 should we expect

7:21 5 illnesses

7:22 o Matt. 11:4

7:22 p Is. 35:5

7:22 q John 9:7

7:22 r Matt. 15:31

7:22 s Luke 17:12–14

7:22 t Mark 7:37

7:22 u (Is. 61:1–3; Luke 4:18)

7:23 6 caused to stumble

7:24 v Matt. 11:7

7:27 w Is. 40:3; Mal. 3:1; Matt. 11:10; Mark 1:2

7:28 x (Luke 1:15)

7:28 7 NU none greater than John;

7:29 y Matt. 3:5; Luke 3:12

7:29 8 declared the righteousness of

7:30 z Acts 20:27

7:30 9 the experts in the law

7:31 a Matt. 11:16

7:31 10 NU, M omit And the Lord said

7:33 b Matt. 3:1

7:33 c (Matt. 3:4); Luke 1:15

7:34 d Luke 15:2

7:34 11 An excessive drinker

7:35 e Matt. 11:19

7:36 f Matt. 26:6; Mark 14:3; John 11:2

7:39 g Luke 15:2

7:41 h Matt. 18:28; Mark 6:37

7:44 i Gen. 18:4; 19:2; 43:24; Judg. 19:21; 1 Tim. 5:10

7:45 j Rom. 16:16

7:46 k 2 Sam. 12:20; Ps. 23:5; Eccl. 9:8; Dan. 10:3

7:47 l (1 Tim. 1:14)

7:48 m Matt. 9:2; Mark 2:5

7:49 n Matt. 9:3; (Mark 2:7); Luke 5:21

7:50 o Matt. 9:22; Mark 5:34; 10:52; Luke 8:48; 18:42

Luke 8

8:1 1 proclaiming the good news

8:2 a Matt. 27:55; Mark 15:40, 41; Luke 23:49, 55

8:2 b Matt. 27:56; Mark 16:9

8:2 2 sicknesses

8:3 3 NU, M them

8:3 4 possessions

8:4 c Matt. 13:2–9; Mark 4:1–9

8:8 d Matt. 11:15; Mark 7:16; Luke 14:35; Rev. 2:7, 11, 17, 29; 3:6, 13, 22; 13:9

8:8 5 Lit. fruit

8:9 e Matt. 13:10–23; Mark 4:10–20

8:10 f Is. 6:9; Matt. 13:14; Acts 28:26

8:10 6 secret or hidden truths

8:11 g Matt. 13:18; Mark 4:14; (1 Pet. 1:23)

8:11 h Luke 5:1; 11:28

8:13 7 testing

8:14 i Matt. 19:23; 1 Tim. 6:9, 10

8:15 j (Rom. 2:7; Heb. 10:36–39; James 5:7, 8)

8:15 8 endurance

8:16 k Matt. 5:15; Mark 4:21; Luke 11:33

8:16 l Matt. 5:14

8:17 m Matt. 10:26; Luke 12:2; (1 Cor. 4:5)

8:17 n (Eccl. 12:14; 2 Cor. 5:10)

8:18 o Matt. 25:29

8:18 p Matt. 13:12

8:18 9 thinks that he has

8:19 q Ps. 69:8; Matt. 12:46–50; Mark 3:31–35

8:22 r Matt. 8:23–27; Mark 4:36–41

8:23 10 danger

8:25 s Luke 9:41

8:25 t Luke 4:36; 5:26

8:26 u Matt. 8:28–34; Mark 5:1–17

8:26 11 NU Gerasenes

8:27 12 NU and for a long time wore no clothes

8:28 v Mark 1:26; 9:26

8:28 w Mark 1:23, 24

8:28 x Luke 4:41

8:31 y Rom. 10:7; (Rev. 20:1, 3)

8:32 z Lev. 11:7; Deut. 14:8

8:35 a (Matt. 11:28)

8:35 b Matt. 28:9; Mark 7:25; Luke 10:39; 17:16; John 11:32

8:35 c (2 Tim. 1:7)

8:36 13 delivered

8:37 d Matt. 8:34

8:37 e Mark 1:24; Luke 4:34

8:37 f Job 21:14; Acts 16:39

8:37 g Luke 5:26

8:37 14 NU Gerasenes

8:38 h Mark 5:18–20

8:41 i Matt. 9:18–26; Mark 5:22–43

8:42 j Luke 7:2

8:43 k Matt. 9:20

8:43 l Luke 15:19–22

8:44 m Mark 6:56; Luke 5:13

8:45 15 NU omits and those with him

8:45 16 NU omits the rest of v. 45.

8:46 n Mark 5:30; Luke 6:19

8:48 o Mark 5:34; Luke 7:50

8:48 p John 8:11

8:48 17 NU omits be of good cheer

8:49 q Mark 5:35

8:49 18 NU adds anymore

8:50 r (Mark 11:22–24)

8:51 19 NU adds with Him

8:51 20 NU, M Peter, John, and James

8:52 s Luke 7:13

8:52 t (John 11:11, 13)

8:54 u Luke 7:14; John 11:43

8:54 21 NU omits put them all outside

8:56 v Matt. 8:4; 9:30; Mark 5:43

Luke 9

9:1 a Matt. 10:1, 2; Mark 3:13; 6:7

9:1 b Mark 16:17, 18; (John 14:12)

9:2 c Matt. 10:7, 8; Mark 6:12; Luke 10:1, 9

9:3 d Matt. 10:9–15; Mark 6:8–11; Luke 10:4–12; 22:35

9:4 e Matt. 10:11; Mark 6:10

9:5 f Matt. 10:14

9:5 g Luke 10:11; Acts 13:51

9:6 h Mark 6:12; Luke 8:1

9:7 i Matt. 14:1, 2; Mark 6:14

9:9 j Luke 23:8

9:10 k Mark 6:30

9:10 l Matt. 14:13

9:12 m Matt. 14:15; Mark 6:35; John 6:1, 5

9:16 n Luke 22:19; 24:30

9:17 1 satisfied

9:18 o Matt. 16:13–16; Mark 8:27–29

9:19 p Matt. 14:2

9:20 q Matt. 16:16; John 6:68, 69

9:21 r Matt. 8:4; 16:20; Mark 8:30

9:22 s Matt. 16:21; 17:22; Luke 18:31–33; 23:46; 24:46

9:23 t Matt. 10:38; 16:24; Mark 8:34; Luke 14:27

9:23 2 M omits daily

9:24 u Matt. 10:39; Luke 17:33; (John 12:25)

9:25 v Matt. 16:26; Mark 8:36; (Luke 16:19–31); Acts 1:18, 25

9:26 w (Rom. 1:16)

9:26 x Matt. 10:33; Mark 8:38; Luke 12:9; 2 Tim. 2:12

9:27 y Matt. 16:28; Mark 9:1; Acts 7:55, 56; Rev. 20:4

9:28 z Matt. 17:1–8; Mark 9:2–8

9:30 a Heb. 11:23–29

9:30 b 2 Kin. 2:1–11

9:31 3 Death, lit. departure

9:32 c Dan. 8:18; 10:9; Matt. 26:40, 43; Mark 14:40

9:33 4 tents

9:34 d Ex. 13:21; Acts 1:9

9:35 e Ps. 2:7; (Is. 42:1; Matt. 3:17; 12:18); Mark 1:11; Luke 3:22

9:35 f Acts 3:22

9:35 5 NU My Son, the Chosen One

9:36 g Matt. 17:9; Mark 9:9

9:37 h Matt. 17:14–18; Mark 9:14–27

9:41 6 unbelieving

9:41 7 put up with

9:44 i Matt. 17:22; Mark 10:33; 14:53; Luke 22:54; John 18:12

9:45 j Mark 9:32; Luke 2:50; 18:34

9:46 k Matt. 18:1–5; Mark 9:33–37; Luke 22:24

9:47 l Matt. 9:4; John 2:24, 25

9:47 m Luke 18:17

9:48 n Matt. 18:5

9:48 o Matt. 10:40; Mark 9:37; John 12:44

9:48 p John 13:20

9:48 q (Matt. 23:11, 12); 1 Cor. 15:9; Eph. 3:8

9:49 r Mark 9:38–40

9:50 s Matt. 12:30; Luke 11:23

9:50 8 NU you

9:50 9 NU your

9:51 t Is. 50:7; Mark 16:19; Acts 1:2

9:53 u John 4:4, 9

9:54 v Mark 3:17

9:54 w 2 Kin. 1:10, 12

9:54 10 NU omits just as Elijah did

9:55 x (Rom. 8:15; 2 Tim. 1:7)

9:55 11 NU omits the rest of v. 55.

9:56 y Luke 19:10; John 3:17; 12:47

9:56 12 NU omits For the Son of Man did not come to destroy men’s lives but to save them.

9:57 z Matt. 8:19–22

9:58 a Luke 2:7; 8:23

9:59 b Matt. 8:21, 22

9:61 c 1 Kin. 19:20

9:62 d 2 Tim. 4:10

Luke 10

10:1 a Matt. 10:1; Mark 6:7

10:1 1 NU seventy-two others

10:2 b Matt. 9:37, 38; John 4:35

10:2 c (1 Cor. 3:9); 2 Thess. 3:1

10:3 d Matt. 10:16

10:4 e Matt. 10:9–14; Mark 6:8–11; Luke 9:3–5

10:4 f 2 Kin. 4:29

10:5 g 1 Sam. 25:6; Matt. 10:12

10:7 h Matt. 10:11

10:7 i 1 Cor. 10:27

10:7 j (Matt. 10:10); 1 Cor. 9:4–8; 1 Tim. 5:18

10:9 k Mark 3:15

10:9 l Matt. 3:2; 10:7; Luke 10:11

10:11 m Matt. 10:14; Mark 6:11; Luke 9:5; Acts 13:51

10:11 2 NU our feet

10:12 n Gen. 19:24–28; Lam. 4:6; Matt. 10:15; 11:24; Mark 6:11

10:12 3 NU, M omit But

10:13 o Matt. 11:21–23

10:13 p Ezek. 3:6

10:15 q Matt. 11:23

10:15 r Gen. 11:4; Deut. 1:28; Is. 14:13–15; Jer. 51:53

10:15 s Ezek. 26:20

10:15 4 NU will you be exalted to heaven? You will be thrust down to Hades!

10:16 t Matt. 10:40; Mark 9:37; John 13:20; Gal. 4:14

10:16 u (John 12:48); 1 Thess. 4:8

10:16 v John 5:23

10:17 w Luke 10:1

10:17 5 NU seventy-two

10:18 x John 12:31; Rev. 9:1; 12:8, 9

10:19 y Ps. 91:13; Mark 16:18; Acts 28:5

10:20 z (Ex. 32:32, 33); Ps. 69:28; Is. 4:3; Dan. 12:1; Phil. 4:3; Heb. 12:23; Rev. 13:8

10:20 6 NU, M omit rather

10:21 a Matt. 11:25–27

10:22 b Matt. 28:18; John 3:35; 5:27; 17:2

10:22 c (John 1:18; 6:44, 46)

10:22 7 M And turning to the disciples He said, “All

10:23 d Matt. 13:16, 17

10:24 e 1 Pet. 1:10, 11

10:25 f Matt. 19:16–19; 22:35

10:25 8 expert in the law

10:27 g Deut. 6:5

10:27 h Lev. 19:18; Matt. 19:19

10:28 i Lev. 18:5; Neh. 9:29; Ezek. 20:11, 13, 21; Matt. 19:17; Rom. 10:5

10:29 j Luke 16:15

10:30 9 robbers

10:31 k Ps. 38:11

10:33 l John 4:9

10:33 m Luke 15:20

10:35 n Matt. 20:2

10:35 10 NU omits when he departed

10:37 o Prov. 14:21; (Matt. 9:13; 12:7)

10:38 p John 11:1; 12:2, 3

10:39 q (1 Cor. 7:32–40)

10:39 r Luke 8:35; Acts 22:3

10:39 11 NU the Lord’s

10:41 12 NU the Lord

10:42 s (Ps. 27:4; John 6:27)

Luke 11

11:2 a Matt. 6:9–13

11:2 1 NU omits Our

11:2 2 NU omits in heaven

11:2 3 NU omits the rest of v. 2.

11:4 b (Eph. 4:32)

11:4 4 NU omits But deliver us from the evil one

11:8 c (Luke 18:1–5)

11:9 d Ps. 50:14, 15; Jer. 33:3; (Matt. 7:7; 21:22; Mark 11:24; John 15:7; James 1:5, 6; 1 John 3:22; 5:14, 15)

11:9 e Is. 55:6

11:11 f Matt. 7:9

11:11 5 NU omits bread from any father among you, will he give him a stone? Or if he asks for

11:13 g James 1:17

11:14 h Matt. 9:32–34; 12:22, 24

11:15 i Matt. 9:34; 12:24

11:15 6 NU, M Beelzebul

11:16 j Matt. 12:38; 16:1; Mark 8:11

11:17 k Matt. 12:25–29; Mark 3:23–27

11:17 l Matt. 9:4; John 2:25

11:20 m Ex. 8:19

11:21 n Matt. 12:29; Mark 3:27

11:22 o (Is. 53:12; Col. 2:15)

11:22 7 plunder

11:23 p Matt. 12:30; Mark 9:40

11:24 q Matt. 12:43–45; Mark 1:27; 3:11; 5:13; Acts 5:16; 8:7

11:26 r John 5:14; (Heb. 6:4–6; 10:26; 2 Pet. 2:20)

11:27 s Luke 1:28, 48

11:28 t Ps. 1:1, 2; 112:1; 119:1, 2; Is. 48:17, 18; (Matt. 7:21; Luke 8:21); James 1:25

11:29 u Matt. 12:38–42

11:29 v 1 Cor. 1:22

11:29 8 NU omits the prophet

11:30 w Jon. 1:17; 2:10; 3:3–10; Luke 24:46; Acts 10:40; 1 Cor. 15:4

11:31 x 1 Kin. 10:1–9; 2 Chr. 9:1–8

11:31 y (Is. 9:6; Rom. 9:5)

11:32 z Jon. 3:5

11:33 a Matt. 5:15; Mark 4:21; Luke 8:16

11:33 b Matt. 5:15

11:34 c Matt. 6:22, 23

11:34 9 Clear, or healthy

11:34 10 Evil, or unhealthy

11:38 d Matt. 15:2; Mark 7:2, 3

11:39 e Matt. 23:25

11:39 f Gen. 6:5; Titus 1:15

11:39 11 Lit. eager grasping or robbery

11:40 g Gen. 1:26, 27

11:41 h Is. 58:7; Dan. 4:27; (Luke 12:33; 16:9)

11:41 12 Or what is inside

11:42 i Matt. 23:23

11:42 j (Mic. 6:7, 8)

11:42 k John 5:42

11:43 l Matt. 23:6; Mark 12:38, 39; Luke 14:7; 20:46

11:43 13 Or places of honor

11:44 m Matt. 23:27

11:44 n Ps. 5:9

11:44 14 NU omits scribes and Pharisees, hypocrites

11:46 o Matt. 23:4

11:47 p Matt. 23:29; Acts 7:52

11:49 q Prov. 1:20; Matt. 23:34

11:51 r Gen. 4:8; 2 Chr. 36:16

11:51 s 2 Chr. 24:20, 21

11:52 t Matt. 23:13

11:53 15 NU And when He left there

11:54 u Mark 12:13

11:54 16 NU omits and seeking

11:54 17 NU omits that they might accuse Him

Luke 12

12:1 a Matt. 16:6; Mark 8:15

12:1 b Matt. 16:12; Luke 11:39

12:1 1 yeast

12:2 c Matt. 10:26; Mark 4:22; Luke 8:17; (1 Cor. 4:5)

12:4 d Is. 51:7, 8, 12, 13; Jer. 1:8; Matt. 10:28

12:4 e (John 15:13–15)

12:5 f Ps. 119:120

12:6 g Matt. 6:26

12:6 2 Gr. assarion, a coin worth about 1⁄16 of a denarius

12:8 h 1 Sam. 2:30; Matt. 10:32; (Mark 8:38; Rom. 10:9; 2 Tim. 2:12; 1 John 2:23)

12:8 i Ps. 119:46

12:9 j Matt. 10:33; (Mark 8:38; 2 Tim. 2:12)

12:10 k (Matt. 12:31, 32; Mark 3:28; 1 John 5:16)

12:11 l Matt. 6:25; 10:19; Mark 13:11

12:12 m (John 14:26)

12:14 n (John 18:36)

12:15 o (1 Tim. 6:6–10)

12:15 3 NU all covetousness

12:19 p Eccl. 11:9; 1 Cor. 15:32; James 5:5

12:19 q (Eccl. 2:24; 3:13; 5:18; 8:15)

12:20 r Job 27:8; Ps. 52:7; (James 4:14)

12:20 s Ps. 39:6; Jer. 17:11

12:21 t (Matt. 6:20; Luke 12:33; 1 Tim. 6:18, 19; James 2:5; 5:1–5)

12:22 u Matt. 6:25–33

12:24 v Job 38:41; Ps. 147:9

12:26 4 do you worry

12:27 w 1 Kin. 10:4–7; 2 Chr. 9:3–6

12:27 5 clothed

12:28 x Matt. 6:30; 8:26; 14:31; 16:8

12:30 y Matt. 6:31, 32

12:31 z Matt. 6:33

12:31 6 NU His kingdom, and these things

12:32 a (Dan. 7:18, 27); Zech. 13:7; (Matt. 11:25, 26; Luke 22:29, 30)

12:33 b Matt. 19:21; Acts 2:45; 4:34

12:33 c Luke 11:41

12:33 d Matt. 6:20; Luke 16:9; (1 Tim. 6:19)

12:35 e (Eph. 6:14; 1 Pet. 1:13)

12:35 f (Matt. 25:1–13)

12:37 g Matt. 24:46

12:39 h Matt. 24:43; 1 Thess. 5:2; (2 Pet. 3:10); Rev. 3:3; 16:15

12:39 7 NU not have allowed

12:40 i Matt. 24:44; 25:13; Mark 13:33; (Luke 21:34, 36); 1 Thess. 5:6; (2 Pet. 3:12)

12:42 j Matt. 24:45, 46; 25:21; (1 Cor. 4:2)

12:42 8 at the right time

12:44 k Matt. 24:47; 25:21; (Rev. 3:21)

12:45 l Matt. 24:48; 2 Pet. 3:3, 4

12:46 m 1 Thess. 5:3

12:47 n Num. 15:30; Deut. 25:2; (John 9:41; 15:22; Acts 17:30)

12:47 o (James 4:17)

12:48 p (Lev. 5:17); Num. 15:29; (1 Tim. 1:13)

12:49 q Luke 12:51

12:50 r Matt. 20:18, 22, 23; Mark 10:38

12:50 s John 12:27; 19:30

12:51 t Matt. 10:34–36

12:51 u Mic. 7:6; John 7:43; 9:16; 10:19; Acts 14:4

12:52 v Matt. 10:35; Mark 13:12

12:53 w Matt. 10:21, 36

12:54 x Matt. 16:2, 3

12:55 y Job 37:17

12:56 z Luke 19:41–44

12:58 a Prov. 25:8; Matt. 5:25, 26

12:58 b (Ps. 32:6; Is. 55:6)

Luke 13

13:1 1 mixed

13:6 a Is. 5:2; Matt. 21:19

13:7 2 waste

13:9 b (John 15:2)

13:9 3 NU And if it bears fruit after that, well. But if not, you can

13:11 4 straighten up

13:12 c Luke 7:21; 8:2

13:13 d Mark 16:18; Acts 9:17

13:14 e (Luke 6:6–11; 14:1–6); John 5:16

13:14 f Ex. 20:9; 23:12

13:14 g Matt. 12:10; Mark 3:2; Luke 6:7; 14:3

13:15 h (Matt. 7:5; 23:13); Luke 14:5

13:15 5 NU, M Hypocrites

13:16 i Luke 19:9

13:17 j Mark 5:19, 20

13:18 k Matt. 13:31, 32; Mark 4:30–32

13:19 6 NU omits large

13:21 l Matt. 13:33

13:21 7 yeast

13:21 8 Gr. sata, same as Heb. seah; approximately 2 pecks in all

13:22 m Matt. 9:35; Mark 6:6

13:23 n (Matt. 7:14; 20:16)

13:24 o (Matt. 7:13)

13:24 p (John 7:34; 8:21; 13:33; Rom. 9:31)

13:25 q (Ps. 32:6); Is. 55:6

13:25 r Matt. 25:10; Rev. 22:11

13:25 s Luke 6:46

13:25 t Matt. 7:23; 25:12

13:27 u (Matt. 7:23; 25:41)

13:27 v Ps. 6:8; (Matt. 25:41); Titus 1:16

13:28 w Matt. 8:12; 13:42; 24:51

13:28 x Matt. 8:11

13:30 y (Matt. 19:30; 20:16); Mark 10:31

13:31 9 NU In that very hour

13:32 z Luke 24:46; Acts 10:40; 1 Cor. 15:4; (Heb. 2:10; 5:9; 7:28)

13:32 10 Resurrected

13:34 a Matt. 23:37–39; 2 Chr. 24:20, 21; 36:15, 16

13:35 b Lev. 26:31, 32; Ps. 69:25; Is. 1:7; Jer. 22:5; Dan. 9:27; Mic. 3:12

13:35 c Ps. 118:26; Matt. 21:9; Mark 11:10; Luke 19:38; John 12:13

13:35 11 NU, M omit assuredly

Luke 14

14:3 a Matt. 12:10

14:3 1 NU adds or not

14:5 b (Ex. 23:5; Deut. 22:4); Luke 13:15

14:5 2 NU, M son

14:10 c Prov. 25:6, 7

14:11 d Job 22:29; Ps. 18:27; Prov. 29:23; Matt. 23:12; Luke 18:14; James 4:6; (1 Pet. 5:5)

14:11 3 put down

14:13 e Neh. 8:10, 12

14:13 4 crippled

14:14 f (Matt. 25:34–40)

14:15 g Rev. 19:9

14:15 5 M dinner

14:16 h Matt. 22:2–14

14:17 i Prov. 9:2, 5

14:21 6 crippled

14:24 j (Matt. 21:43; 22:8; Acts 13:46)

14:26 k Deut. 13:6; 33:9; Matt. 10:37

14:26 l Rom. 9:13

14:26 m Rev. 12:11

14:27 n Matt. 16:24; Mark 8:34; Luke 9:23; (2 Tim. 3:12)

14:28 o Prov. 24:27

14:33 p Matt. 19:27

14:34 q Matt. 5:13; (Mark 9:50)

14:35 7 rubbish heap

Luke 15

15:1 a (Matt. 9:10–13)

15:2 b Acts 11:3; Gal. 2:12

15:2 1 welcomes

15:4 c Matt. 18:12–14; 1 Pet. 2:25

15:6 d (Rom. 12:15)

15:6 e (Luke 19:10; 1 Pet. 2:10, 25)

15:7 f (Luke 5:32)

15:7 g (Mark 2:17)

15:7 2 upright

15:8 3 Gr. drachma, a valuable coin often worn in a ten-piece garland by married women

15:12 h Mark 12:44

15:13 4 wasteful

15:16 5 carob pods

15:18 i Ex. 9:27; 10:16; Num. 22:34; Josh. 7:20; 1 Sam. 15:24, 30; 26:21; 2 Sam. 12:13; 24:10, 17; Ps. 51:4; Matt. 27:4

15:20 j (Jer. 3:12); Matt. 9:36; (Acts 2:39; Eph. 2:13, 17)

15:21 k Ps. 51:4

15:22 6 NU Quickly bring

15:24 l Matt. 8:22; Luke 9:60; 15:32; Rom. 11:15; (Eph. 2:1, 5; 5:14; Col. 2:13; 1 Tim. 5:6)

15:32 m Luke 15:24

Luke 16

16:1 1 squandering

16:2 a (Rom. 14:12; 2 Cor. 5:10; 1 Pet. 4:5, 6)

16:6 2 Gr. batos, same as Heb. bath; 8 or 9 gallons each

16:7 3 Gr. koros, same as Heb. kor; 10 or 12 bushels each

16:8 b (John 12:36; Eph. 5:8); 1 Thess. 5:5

16:9 c Dan. 4:27; (Matt. 6:19; 19:21); Luke 11:41; (1 Tim. 6:17–19)

16:9 4 Lit., in Aram., wealth

16:9 5 NU it fails

16:10 d Matt. 25:21; Luke 19:17

16:12 e (1 Pet. 1:3, 4)

16:13 f Matt. 6:24; Gal. 1:10

16:14 g Matt. 23:14

16:14 6 Lit. turned up their nose at

16:15 h Luke 10:29

16:15 i (Matt. 6:2, 5, 16)

16:15 j 1 Chr. 28:9; 2 Chr. 6:30; Ps. 7:9; Prov. 15:11; Jer. 17:10

16:15 k 1 Sam. 16:7; Ps. 10:3; Prov. 6:16–19; 16:5

16:16 l Matt. 3:1–12; 4:17; 11:12, 13; Luke 7:29

16:17 m Ps. 102:26, 27; Is. 40:8; 51:6; Matt. 5:18; 1 Pet. 1:25

16:17 7 The smallest stroke in a Heb. letter

16:18 n Matt. 5:32; 19:9; Mark 10:11; 1 Cor. 7:10, 11

16:19 8 lived in luxury

16:21 9 NU what fell

16:22 o Matt. 8:11

16:24 p Zech. 14:12

16:24 q (Is. 66:24; Mark 9:42–48)

16:25 r Job 21:13; Luke 6:24; James 5:5

16:29 s Is. 8:20; 34:16; (John 5:39, 45); Acts 15:21; 17:11; (2 Tim. 3:15)

16:31 t (John 5:46)

16:31 u John 12:10, 11

Luke 17

17:1 a (1 Cor. 11:19)

17:1 b Matt. 18:6, 7; 26:24; Mark 9:42; (2 Thess. 1:6); Jude 11

17:1 1 stumbling blocks

17:2 2 cause one of these little ones to stumble

17:3 c (Matt. 18:15, 21)

17:3 d Lev. 19:17; (Prov. 17:10; Gal. 6:1; James 5:19, 20)

17:3 3 NU omits against you

17:4 4 M omits to you

17:6 e Matt. 17:20; 21:21; (Mark 9:23; 11:23); Luke 13:19

17:8 f (Luke 12:37)

17:9 5 NU omits the rest of v. 9; M omits him

17:10 g Job 22:3; 35:7; Ps. 16:2; Matt. 25:30; Rom. 3:12; 11:35; (1 Cor. 9:16, 17); Philem. 11

17:11 h Luke 9:51, 52; John 4:4

17:12 i Lev. 13:46; Num. 5:2

17:14 j Lev. 13:1–59; 14:1–32; Matt. 8:4; Luke 5:14

17:15 k Luke 5:25; 18:43

17:16 l 2 Kin. 17:24; Luke 9:52, 53; John 4:9

17:19 m Matt. 9:22; Mark 5:34; 10:52; Luke 7:50; 8:48; 18:42

17:21 n Luke 17:23

17:21 o (Rom. 14:17)

17:21 6 NU reverses here and there

17:21 7 in your midst

17:22 p Matt. 9:15; Mark 2:20; Luke 5:35; (John 17:12)

17:23 q Matt. 24:23; Mark 13:21; (Luke 21:8)

17:23 8 NU reverses here and there

17:24 r Matt. 24:27

17:25 s Matt. 26:67; 27:29–31; Mark 8:31; 9:31; 10:33

17:25 t Luke 9:22

17:26 u Matt. 24:37–39

17:26 v (Gen. 6:5–7)

17:26 w (Gen. 6:8–13)

17:26 x 1 Pet. 3:20

17:27 y Gen. 7:1–16

17:27 z Gen. 7:19–23

17:28 a Gen. 19

17:29 b Gen. 19:16, 24, 29; 2 Pet. 2:6, 7

17:30 c (Matt. 16:27); 1 Cor. 1:7; (Col. 3:4; 2 Thess. 1:7); 1 Pet. 1:7; 4:13; 1 John 2:28

17:31 d Matt. 24:17, 18; Mark 13:15

17:31 9 possessions

17:32 e Gen. 19:26

17:33 f Matt. 10:39; 16:25; Mark 8:35; Luke 9:24; John 12:25

17:34 g Matt. 24:40, 41; (1 Thess. 4:17)

17:34 10 Or people

17:35 h Matt. 24:40, 41

17:36 11 NU, M omit v. 36.

17:37 i Job 39:30; Matt. 24:28

Luke 18

18:1 a Luke 11:5–10; Rom. 12:12; (Eph. 6:18); Col. 4:2; 1 Thess. 5:17

18:2 1 respect

18:3 2 Avenge me on

18:5 b Luke 11:8

18:5 3 vindicate

18:7 c Rev. 6:10

18:8 d Heb. 10:37; (2 Pet. 3:8, 9)

18:9 e Prov. 30:12; Luke 10:29; 16:15

18:11 f Ps. 135:2

18:11 g Is. 1:15; 58:2; Rev. 3:17

18:14 h Job 22:29; Matt. 23:12; Luke 14:11; (James 4:6; 1 Pet. 5:5)

18:14 4 put down

18:15 i Matt. 19:13–15; Mark 10:13–16

18:16 j Matt. 18:3; 1 Cor. 14:20; 1 Pet. 2:2

18:17 k Matt. 18:3; 19:14; Mark 10:15

18:18 l Matt. 19:16–29; Mark 10:17–30

18:19 m Ps. 86:5; 119:68

18:20 n Ex. 20:12–16; Deut. 5:16–20; Mark 10:19; Rom. 13:9

18:20 o Eph. 6:2; Col. 3:20

18:21 p Phil. 3:6

18:22 q Matt. 6:19, 20; 19:21; (1 Tim. 6:19)

18:24 r Prov. 11:28; Matt. 19:23; Mark 10:23

18:27 s Job 42:2; Jer. 32:17; Zech. 8:6; Matt. 19:26; Luke 1:37

18:28 t Matt. 19:27

18:28 5 NU our own

18:29 u Deut. 33:9

18:30 v Job 42:10

18:31 w Matt. 16:21; 17:22; 20:17; Mark 10:32; Luke 9:51

18:31 x Ps. 22; (Is. 53)

18:31 6 fulfilled

18:32 y Matt. 26:67; 27:2, 29, 41; Mark 14:65; 15:1, 19, 20, 31; Luke 23:1; John 18:28; Acts 3:13

18:34 z Mark 9:32; Luke 2:50; 9:45; (John 10:6; 12:16)

18:35 a Matt. 20:29–34; Mark 10:46–52

18:38 b Matt. 9:27

18:42 c Luke 17:19

18:43 d Luke 5:26; Acts 4:21; 11:18

Luke 19

19:1 a Josh. 6:26; 1 Kin. 16:34

19:3 b John 12:21

19:5 1 NU omits and saw him

19:5 2 hurry

19:6 3 hurried

19:7 c Matt. 9:11; Luke 5:30; 15:2

19:7 4 grumbled

19:8 d (Ps. 41:1)

19:8 e Luke 3:14

19:8 f Ex. 22:1; Lev. 6:5; Num. 5:7; 1 Sam. 12:3; 2 Sam. 12:6

19:9 g Luke 3:8; 13:16; (Rom. 4:16; Gal. 3:7)

19:9 h (Luke 13:16)

19:10 i Matt. 18:11; (Luke 5:32; Rom. 5:8)

19:11 j Acts 1:6

19:12 k Matt. 25:14–30; Mark 13:34

19:13 5 Gr. mna, same as Heb. minah, each worth about three months’ salary

19:14 l (John 1:11)

19:17 m Matt. 25:21, 23

19:17 n Luke 16:10

19:21 o Matt. 25:24

19:21 6 a severe

19:22 p 2 Sam. 1:16; Job 15:6; (Matt. 12:37)

19:22 q Matt. 25:26

19:26 r Matt. 13:12; 25:29; Mark 4:25; Luke 8:18

19:28 s Mark 10:32

19:29 t Matt. 21:1; Mark 11:1

19:29 u Matt. 26:6; John 12:1

19:29 v John 8:1; Acts 1:12

19:29 7 M Bethsphage

19:32 w Luke 22:13

19:35 x 2 Kin. 9:13; Matt. 21:7; Mark 11:7

19:37 y Luke 13:17; 18:43

19:38 z Ps. 118:26; Luke 13:35

19:38 a Luke 2:14; (Eph. 2:14)

19:40 b Hab. 2:11

19:41 c Is. 53:3; John 11:35

19:42 d Ps. 95:7, 8; Heb. 3:13

19:42 e (Luke 1:77–79; Acts 10:36)

19:42 f (Rom. 5:1)

19:43 g Is. 29:3, 4; Jer. 6:3, 6; Luke 21:20

19:44 h 1 Kin. 9:7, 8; Mic. 3:12

19:44 i Matt. 24:2; Mark 13:2; Luke 21:6

19:44 j (Dan. 9:24; Luke 1:68, 78; 1 Pet. 2:12)

19:45 k Mal. 3:1; Matt. 21:12, 13; Mark 11:11, 15–17; John 2:13–16

19:45 8 NU were selling, saying

19:46 l Is. 56:7

19:46 m Jer. 7:11

19:46 9 NU shall be

19:47 n Luke 21:37; 22:53

19:47 o Mark 11:18; Luke 20:19; John 7:19; 8:37

19:48 p Luke 21:38

Luke 20

20:1 a Matt. 21:23–27; Mark 11:27–33

20:2 b Acts 4:7; 7:27

20:4 c John 1:26, 31

20:5 1 NU, M omit then

20:6 d Matt. 14:5; 21:26; Mark 6:20; Luke 7:24–30

20:9 e Ps. 80:8; Matt. 21:33–46; Mark 12:1–12

20:9 2 tenant farmers

20:10 f 2 Kin. 17:13, 14; 2 Chr. 36:15, 16; (Acts 7:52; 1 Thess. 2:15)

20:10 3 Lit. the season

20:14 g (Heb. 1:1–3)

20:14 h Matt. 27:21–23

20:14 i John 11:47, 48

20:15 j Luke 23:33; Acts 2:22, 23; 3:15

20:16 k (John 1:11–13); Rom. 11:1, 11; 1 Cor. 6:15; Gal. 2:17; 3:21; 6:14

20:17 l Ps. 118:22; Matt. 21:42; 1 Pet. 2:7, 8

20:18 m Is. 8:14, 15

20:18 n (Dan. 2:34, 35, 44, 45); Matt. 21:44

20:19 4 M were afraid—for

20:20 o Matt. 22:15

20:21 p Matt. 22:16; Mark 12:14

20:23 5 NU omits Why do you test Me?

20:25 q Matt. 17:24–27; Rom. 13:7; (1 Pet. 2:13–17)

20:25 6 Pay

20:27 r Matt. 22:23–33; Mark 12:18–27

20:27 s Acts 23:6, 8

20:30 7 NU omits the rest of v. 30.

20:31 8 NU, M also left no children

20:35 t Phil. 3:11

20:36 u (1 Cor. 15:42, 49, 52; 1 John 3:2)

20:36 v Rom. 8:23

20:37 w Ex. 3:1–6, 15; Acts 7:30–32

20:38 x (Rom. 6:10, 11; 14:8, 9; Heb. 11:16)

20:41 y Matt. 22:41–46; Mark 12:35–37

20:42 z Ps. 110:1; Acts 2:34, 35

20:44 a Acts 13:22, 23; Rom. 1:3; 9:4, 5

20:45 b Matt. 23:1–7; Mark 12:38–40

20:46 c Matt. 23:5

20:46 d Luke 11:43; 14:7

20:47 e Matt. 23:14

20:47 f (Matt. 6:5, 6)

Luke 21

21:1 a Mark 12:41–44

21:2 b (2 Cor. 6:10)

21:2 c Mark 12:42

21:2 1 Gr. lepta, very small copper coins

21:3 d (2 Cor. 8:12)

21:4 e (2 Cor. 8:12)

21:4 2 NU omits for God

21:5 f Matt. 24:1; Mark 13:1

21:5 3 decorated

21:6 g Is. 64:10, 11; Lam. 2:6–9; Mic. 3:12; Luke 19:41–44

21:8 h Matt. 24:4; Mark 13:5; Eph. 5:6; 2 Thess. 2:3; (1 John 4:1)

21:8 4 NU omits Therefore

21:8 5 follow

21:9 i Rev. 6:4

21:10 j Matt. 24:7

21:11 k Rev. 6:12

21:12 l Mark 13:9; John 16:2; (Rev. 2:10)

21:12 m Acts 4:3; 5:18; 12:4; 16:24

21:12 n Acts 25:23

21:12 o 1 Pet. 2:13

21:13 p (Phil. 1:12–14, 28; 2 Thess. 1:5)

21:14 q Matt. 10:19; Mark 13:11; Luke 12:11

21:14 6 say in defense

21:15 r Acts 6:10

21:15 7 withstand

21:16 s Mic. 7:6; Mark 13:12

21:16 t Acts 7:59; 12:2

21:17 u Matt. 10:22

21:18 v Matt. 10:30; Luke 12:7

21:20 w Matt. 24:15; Mark 13:14

21:22 x Is. 63:4; (Dan. 9:24–27); Hos. 9:7; (Zech. 11:1)

21:23 y Matt. 24:19

21:24 z (Dan. 9:27; 12:7)

21:25 a Is. 13:9, 10, 13; Matt. 24:29; Mark 13:24; (2 Pet. 3:10–12)

21:26 b Matt. 24:29

21:27 c Dan. 7:13; (Matt. 16:27; 24:30; 26:64); Mark 13:26; Rev. 1:7; 14:14

21:28 d (Rom. 8:19, 23)

21:29 e Matt. 24:32; Mark 13:28

21:33 f Is. 51:6; Matt. 24:35; Heb. 1:10, 11; (2 Pet. 3:7, 10, 12)

21:33 g Is. 40:8; Luke 16:17; 1 Pet. 1:24, 25

21:34 h Matt. 24:42–44; Mark 4:19; Luke 12:40, 45; Rom. 13:13; 1 Thess. 5:6; 1 Pet. 4:7

21:34 i Luke 8:14

21:34 8 dissipation

21:35 j 1 Thess. 5:2; (2 Pet. 3:10); Rev. 3:3; 16:15

21:36 k Matt. 24:42; 25:13; Mark 13:33; Luke 12:40

21:36 l Luke 18:1; (Eph. 6:18); Col. 4:2; 1 Thess. 5:17

21:36 m Luke 20:35

21:36 n Ps. 1:5; (Eph. 6:13)

21:36 9 NU have strength to

21:37 o John 8:1, 2

21:37 p Luke 22:39

Luke 22

22:1 a Matt. 26:2–5; Mark 14:1, 2

22:2 b Ps. 2:2; John 11:47; Acts 4:27

22:3 c Matt. 26:14–16; Mark 14:10, 11; John 13:2, 27

22:3 d Matt. 10:2–4

22:5 e Zech. 11:12

22:6 f Ps. 41:9

22:7 g Matt. 26:17–19; Mark 14:12–16

22:7 1 Sacrificed

22:13 h Luke 19:32

22:14 i Matt. 26:20; Mark 14:17

22:14 2 NU omits twelve

22:16 j Luke 14:15; (Acts 10:41; Rev. 19:9)

22:18 k Matt. 26:29; Mark 14:25

22:18 3 NU adds from now on

22:19 l Matt. 26:26; Mark 14:22

22:19 m (1 Pet. 2:24)

22:19 n 1 Cor. 11:23–26

22:20 o 1 Cor. 10:16

22:21 p Ps. 41:9; Matt. 26:21, 23; Mark 14:18; Luke 22:48; John 13:21, 26, 27

22:22 q Matt. 26:24

22:22 r John 17:12; Acts 2:23

22:23 s Matt. 26:22; John 13:22, 25

22:24 t Mark 9:34; Luke 9:46–48

22:25 u (Matt. 20:25–28); Mark 10:42–45

22:26 v Matt. 20:26; (1 Pet. 5:3)

22:26 w Luke 9:48

22:27 x (Luke 12:37)

22:27 y Matt. 20:28; John 13:13, 14; Phil. 2:7

22:28 z (Heb. 2:18; 4:15)

22:29 a Matt. 24:47

22:30 b (Matt. 8:11; Rev. 19:9)

22:30 c Ps. 49:14; (Matt. 19:28; 1 Cor. 6:2; Rev. 3:21)

22:31 d 1 Pet. 5:8

22:31 e Amos 9:9

22:31 4 NU omits And the Lord said

22:32 f (John 17:9, 11, 15)

22:32 g John 21:15–17; Acts 1:15; 2:14; 2 Pet. 1:10–15

22:34 h Matt. 26:33–35; Mark 14:29–31; Luke 22:61; John 13:37, 38

22:35 i Matt. 10:9; Mark 6:8; Luke 9:3; 10:4

22:37 j Is. 53:12; Matt. 27:38; Mark 15:28; Luke 22:32

22:37 5 fulfilled

22:39 k Matt. 26:36; John 18:1

22:39 l Luke 21:37

22:40 m Matt. 26:36–46; Mark 14:32–42

22:41 n Matt. 26:39; Mark 14:35; (Luke 18:11–14)

22:42 o Is. 50:5; John 4:34; 5:30; 6:38; 8:29

22:43 p Matt. 4:11

22:43 6 NU brackets vv. 43 and 44 as not in the original text.

22:44 q John 12:27; (Heb. 5:7)

22:46 r Luke 9:32

22:46 s 1 Chr. 16:11; Luke 22:40; (Eph. 6:18); 1 Thess. 5:17

22:47 t Matt. 26:47–56; Mark 14:43–50; John 18:3–11

22:47 u Ps. 41:9; Matt. 20:18; Luke 9:44; 22:21; Acts 1:16, 17

22:48 v (Prov. 27:6)

22:50 w Matt. 26:51

22:52 x Matt. 26:55

22:52 y Luke 23:32

22:53 z Luke 19:47, 48

22:53 a (John 12:27)

22:54 b Is. 53:7, 8; Matt. 26:57; Mark 14:53; Luke 9:44; Acts 8:32

22:54 c Matt. 26:58; Mark 14:54; John 18:15

22:55 d Matt. 26:69–75; Mark 14:66–72; John 18:15, 17, 18

22:57 7 NU it

22:58 e Matt. 26:71; Mark 14:69; John 18:25

22:59 f Matt. 26:73; Mark 14:70; John 18:26

22:59 g Acts 1:11; 2:7

22:60 8 NU, M a rooster

22:61 h Matt. 26:75; Mark 14:72

22:61 i Matt. 26:34, 75; Mark 14:30; Luke 22:34; John 13:38

22:61 9 NU adds today

22:63 j Ps. 69:1, 4, 7–9; Matt. 26:67, 68; Mark 14:65; John 18:22

22:63 k Job 16:10; Is. 50:6; Lam. 3:30

22:64 l Zech. 13:7

22:64 10 NU And having blindfolded Him, they asked Him

22:66 m Matt. 27:1; Mark 15:1

22:66 n Ps. 2:2; Acts 4:26

22:67 o Matt. 26:63–66; Mark 14:61–63; Luke 22:67–71; John 18:19–21

22:67 p Luke 20:5–7

22:68 11 NU omits also

22:68 12 NU omits the rest of v. 68.

22:69 q (Ps. 110:1; Matt. 26:64; Mark 14:62; 16:19); Acts 2:33; 7:55; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1

22:70 r Matt. 26:64; 27:11; Mark 14:62; Luke 1:35

22:71 s Matt. 26:65; Mark 14:63; John 19:7

Luke 23

23:1 a Matt. 27:2; Mark 15:1; Luke 18:32; John 18:28

23:1 b Luke 3:1; 13:1

23:2 c Acts 24:2

23:2 d Acts 17:7

23:2 e Matt. 17:27; Mark 12:17

23:2 f John 19:12

23:2 1 NU our

23:3 g Matt. 27:11; 1 Tim. 6:13

23:4 h Matt. 27:19; (1 Pet. 2:22)

23:5 i John 7:41

23:6 2 NU omits of Galilee

23:7 j Matt. 14:1; Mark 6:14; Luke 3:1; 9:7; 13:31

23:8 k Luke 9:9

23:8 l Matt. 14:1; Mark 6:14

23:9 m Is. 53:7; Matt. 27:12, 14; Mark 15:5; John 19:9

23:11 n Is. 53:3

23:11 3 troops

23:12 o Acts 4:26, 27

23:13 p Matt. 27:23; Mark 15:14; John 18:38

23:14 q Luke 23:1, 2

23:14 r Luke 23:4

23:15 4 NU he sent Him back to us

23:16 s Matt. 27:26; Mark 15:15; Luke 23:22; John 19:1; Acts 16:37

23:17 t Matt. 27:15; Mark 15:6; John 18:39

23:17 5 NU omits v. 17.

23:18 u Is. 53:3; Acts 3:13–15

23:23 6 NU omits and of the chief priests

23:24 v Matt. 27:26; Mark 15:15; John 19:16

23:25 w Is. 53:8

23:25 7 NU, M omit to them

23:26 x Matt. 27:32; Mark 15:21; John 19:17

23:29 y Matt. 24:19; Luke 21:23

23:30 z Is. 2:19; Hos. 10:8; Rev. 6:16, 17; 9:6

23:31 a (Prov. 11:31; Jer. 25:29); Ezek. 20:47; 21:3, 4; 1 Pet. 4:17

23:32 b Is. 53:9, 12; Matt. 27:38; Mark 15:27; John 19:18

23:33 c Ps. 22:16–18; Matt. 27:33–44; Mark 15:22–32; John 19:17–24

23:34 d Ps. 109:4; (Matt. 5:44); Acts 7:60; 1 Cor. 4:12

23:34 e Acts 3:17

23:34 f Ps. 22:18; Matt. 27:35; Mark 15:24; John 19:23

23:34 8 NU brackets the first sentence as a later addition.

23:35 g Ps. 22:17; (Zech. 12:10)

23:35 h Ps. 22:8; Matt. 27:39; Mark 15:29

23:36 i Ps. 69:21

23:38 j Matt. 27:37; Mark 15:26; John 19:19

23:38 9 NU omits written and in letters of Greek, Latin, and Hebrew

23:39 k Matt. 27:44; Mark 15:32

23:39 10 NU Are You not the Christ? Save

23:41 l (2 Cor. 5:21; Heb. 7:26; 1 Pet. 2:21–24)

23:42 11 NU “Jesus, remember me

23:43 m (2 Cor. 12:4; Eph. 4:8–10; Rev. 2:7)

23:44 n Amos 8:9; Matt. 27:45–56; Mark 15:33–41

23:44 12 NU adds already

23:45 o Ex. 26:31–33; Zech. 11:10; Matt. 27:51; Mark 15:38; (Heb. 9:3; 10:19, 20)

23:45 13 NU obscured

23:45 14 the middle

23:46 p Ps. 31:5; 1 Pet. 2:23

23:46 q Dan. 9:26; Zech. 11:10, 11; Matt. 27:50; Mark 15:37; Luke 9:22; 18:33; John 19:30

23:47 r Matt. 27:54; Mark 15:39

23:49 s Ps. 38:11; Matt. 27:55; Mark 15:40; John 16:20–22; 19:25

23:50 t Matt. 27:57–61; Mark 15:42–47; John 19:38–42

23:51 u Mark 15:43; Luke 2:25, 38

23:51 15 NU who was waiting

23:53 v Is. 53:9; Matt. 27:59; Mark 15:46

23:54 w Matt. 27:62; Mark 15:42

23:55 x Luke 8:2

23:55 y Mark 15:47

23:56 z Mark 16:1; Luke 24:1

23:56 a Ex. 20:10; Deut. 5:14

Luke 24

24:1 a Matt. 28:1–8; Mark 16:1–8; John 20:1–8

24:1 b Luke 23:56

24:1 1 NU omits and certain other women with them

24:2 c Matt. 28:2; Mark 16:4

24:3 d Mark 16:5

24:4 e John 20:12; Acts 1:10

24:4 2 NU omits greatly

24:6 f Matt. 16:21; Mark 8:31; Luke 9:22

24:7 g Hos. 6:1, 2; Luke 9:44; 11:29, 30; 18:31–33

24:8 h Luke 9:22, 44; John 2:19–22

24:9 i Matt. 28:8; Mark 16:10

24:10 j Luke 8:3

24:11 k Luke 24:25

24:11 3 nonsense

24:12 l John 20:3–6

24:12 4 NU omits lying

24:13 m Mark 16:12

24:13 5 Lit. 60 stadia

24:15 n (Matt. 18:20)

24:16 o John 20:14; 21:4

24:17 6 NU walk? And they stood still, looking sad.

24:18 p John 19:25

24:19 q Matt. 21:11; Luke 7:16; John 3:2; Acts 2:22

24:19 r Acts 7:22

24:20 s Luke 23:1; Acts 13:27, 28

24:21 t Luke 1:68; 2:38; (Acts 1:6)

24:22 u Matt. 28:8; Mark 16:10; Luke 24:9, 10

24:24 v Luke 24:12

24:26 w Acts 17:2, 3; (Heb. 2:9, 10)

24:26 x (1 Pet. 1:10–12)

24:27 y (Gen. 3:15; 12:3; Num. 21:9; Deut. 18:15); John 5:46

24:27 z (Ps. 16:9, 10; 22; 132:11; Is. 7:14; 9:6; Jer. 23:5; 33:14, 15; Ezek. 34:23; 37:25; Dan. 9:24); Mic. 7:20; (Mal. 3:1; 4:2); John 1:45; 5:39; (Rom. 1:1–6)

24:27 7 explained

24:28 a Gen. 32:26; 42:7; Mark 6:48

24:28 8 acted as if

24:29 b Gen. 19:2, 3; Acts 16:15

24:29 c (John 14:23)

24:30 d Matt. 14:19; Mark 8:6; Luke 9:16

24:34 e 1 Cor. 15:5

24:35 9 recognized

24:36 f Mark 16:14; John 20:19; 1 Cor. 15:5

24:37 g Matt. 14:26; Mark 6:49

24:39 h John 20:20, 27; 1 John 1:1

24:39 i (1 Cor. 15:50)

24:40 10 Some printed New Testaments omit v. 40. It is found in nearly all Gr. mss.

24:41 j Gen. 45:26

24:41 k John 21:5

24:42 11 NU omits and some honeycomb

24:43 l Acts 10:39–41

24:44 m Matt. 16:21; 17:22; 20:18; Mark 8:31; Luke 9:22; 18:31

24:45 n Acts 16:14; 1 John 5:20

24:46 o Ps. 22; Hos. 6:2; Luke 11:29, 30; Acts 17:3

24:46 12 NU that the Christ should suffer and rise

24:47 p Dan. 9:24; Acts 5:31; 10:43; 13:38; 26:18

24:47 q (Ps. 22:27; Jer. 31:34; Mic. 4:2)

24:48 r (Acts 1:8); 1 Pet. 5:1

24:49 s Is. 44:3; Joel 2:28; Acts 2:4

24:49 13 NU omits of Jerusalem

24:50 t Matt. 21:17; Acts 1:12

24:51 u Ps. 68:18; 110:1; Mark 16:19; Acts 1:9–11

24:52 v Matt. 28:9

24:53 w Acts 2:46

24:53 14 NU omits praising and

24:53 15 NU omits Amen.

Introduction to John

Title

The title of the fourth gospel continues the pattern of the other gospels, being identified originally as “According to John.” Like the others, “The Gospel” was added later.

Author and Date

Although the author’s name does not appear in the gospel, early church tradition strongly and consistently identified him as the Apostle John. The early church father Irenaeus (ca. A.D. 130–200) was a disciple of Polycarp (ca. A.D. 70–160), who was a disciple of the Apostle John, and he testified on Polycarp’s authority that John wrote the gospel during his residence at Ephesus in Asia Minor when he was advanced in age (Against Heresies 2.22.5; 3.1.1). Subsequent to Irenaeus, all the church fathers assumed John to be the gospel’s author. Clement of Alexandria (ca. A.D. 150–215) wrote that John, aware of the facts set forth in the other gospels and being moved by the Holy Spirit, composed a “spiritual gospel” (see Eusebius’ Ecclesiastical History 6.14.7).

Reinforcing early church tradition are significant internal characteristics of the gospel. While the synoptic gospels (Matthew, Mark, Luke) identify the Apostle John by name approximately 20 times (including parallels), he is not directly mentioned by name in the Gospel of John. Instead, the author prefers to identify himself as the disciple “whom Jesus loved” (13:23; 19:26; 20:2; 21:7, 20). The absence of any mention of John’s name directly is remarkable when one considers the important part played by other named disciples in this gospel. Yet, the recurring designation of himself as the disciple “whom Jesus loved,” a deliberate avoidance by John of his personal name, reflects his humility and celebrates his relation to his Lord Jesus. No mention of his name was necessary since his original readers clearly understood that he was the gospel’s author. Also, through a process of elimination based primarily on analyzing the material in chaps. 20, 21, this disciple “whom Jesus loved” narrows down to the Apostle John (e.g., 21:24; cf. 21:2). Since the gospel’s author is exacting in mentioning the names of other characters in the book, if the author had been someone other than John the apostle, he would not have omitted John’s name.

The gospel’s anonymity strongly reinforces the arguments favoring John’s authorship, for only someone of his well known and preeminent authority as an apostle would be able to write a gospel that differed so markedly in form and substance from the other gospels and have it receive unanimous acceptance in the early church. In contrast, apocryphal gospels produced from the mid-second century onward were falsely ascribed to apostles or other famous persons closely associated with Jesus, yet universally rejected by the church.

John and James, his older brother (Acts 12:2), were known as “the sons of Zebedee” (Matt. 10:2–4), and Jesus gave them the name “Sons of Thunder” (Mark 3:17). John was an apostle (Luke 6:12–16) and one of the 3 most intimate associates of Jesus (along with Peter and James—cf. Matt. 17:1; 26:37), being an eyewitness to and participant in Jesus’ earthly ministry (1 John 1:1–4). After Christ’s ascension, John became a “pillar” in the Jerusalem church (Gal. 2:9). He ministered with Peter (Acts 3:1; 4:13; 8:14) until he went to Ephesus (tradition says before the destruction of Jerusalem), from where he wrote this gospel and from where the Romans exiled him to Patmos (Rev. 1:9). Besides the gospel that bears his name, John also authored 1-3 John and the Book of Revelation (Rev. 1:1).

Because the writings of some church fathers indicate that John was actively writing in his old age and that he was already aware of the synoptic gospels, many date the gospel sometime after their composition, but prior to John’s writing of 1-3 John or Revelation. John wrote his gospel ca. A.D. 80–90, about 50 years after he witnessed Jesus’ earthly ministry.

Background and Setting

Strategic to John’s background and setting is the fact that according to tradition John was aware of the synoptic gospels. Apparently, he wrote his gospel in order to make a unique contribution to the record of the Lord’s life (“a spiritual gospel”) and, in part, to be supplementary as well as complementary to Matthew, Mark, and Luke.

The gospel’s unique characteristics reinforce this purpose: First, John supplied a large amount of unique material not recorded in the other gospels. Second, he often supplied information that helps the understanding of the events in the synoptics. For example, while the synoptics begin with Jesus’ ministry in Galilee, they imply that Jesus had a ministry prior to that (e.g., Matt. 4:12; Mark 1:14). John supplies the answer with information on Jesus’ prior ministry in Judea (chap. 3) and Samaria (chap. 4). In Mark 6:45, after the feeding of the 5,000, Jesus compelled his disciples to cross the Sea of Galilee to Bethsaida. John recorded the reason. The people were about to make Jesus king because of His miraculous multiplying of food, and He was avoiding their ill-motivated efforts (6:26). Third, John is the most theological of the gospels, containing, for example, a heavily theological prologue (1:1-18), larger amounts of didactic and discourse material in proportion to narrative (e.g., 3:13-17), and the largest amount of teaching on the Holy Spirit (e.g., 14:16, 17, 26; 16:7-14). Although John was aware of the synoptics and fashioned his gospel with them in mind, he did not depend upon them for information. Rather, under the inspiration of the Holy Spirit, he utilized his own memory as an eyewitness in composing the gospel (1:14; 19:35; 21:24).

John’s gospel is the second (cf. Luke 1:1–4) that contains a precise statement regarding the author’s purpose (20:30, 31). He declares, “these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (20:31). The primary purposes, therefore, are two-fold: evangelistic and apologetic. Reinforcing the evangelistic purpose is the fact that the word “believe” occurs approximately 100 times in the gospel (the synoptics use the term less than half as much). John composed his gospel to provide reasons for saving faith in his readers and, as a result, to assure them that they would receive the divine gift of eternal life (1:12).

The apologetic purpose is closely related to the evangelistic purpose. John wrote to convince his readers of Jesus’ true identity as the incarnate God-Man whose divine and human natures were perfectly united into one person who was the prophesied Christ (“Messiah”) and Savior of the world (e.g., 1:41; 3:16; 4:25, 26; 8:58). He organized his whole gospel around 8 “signs” or proofs that reinforce Jesus’ true identity leading to faith. The first half of his work centers around 7 miraculous signs selected to reveal Christ’s person and engender belief: 1) water made into wine (2:1–11); 2) the healing of the royal official’s son (4:46–54); 3) the healing of the lame man (5:1–18); 4) the feeding of a multitude (6:1–15); 5) walking on water (6:16–21); 6) healing of the blind man (9:1–41); and 7) the raising of Lazarus (11:1–57). The eighth sign is the miraculous catch of fish (21:6–11) after Jesus’ resurrection.

Historical and Theological Themes

In accordance with John’s evangelistic and apologetic purposes, the overall message of the gospel is found in 20:31: “Jesus is the Christ, the Son of God.” The book, therefore, centers on the person and work of Christ. Three predominant words (“signs,” “believe,” and “life”) in 20:30, 31 receive constant reemphasis throughout the gospel to enforce the theme of salvation in Him, which is first set forth in the prologue (1:1–18; cf. 1 John 1:1–4) and re-expressed throughout the gospel in varying ways (e.g., 6:35, 48; 8:12; 10:7, 9; 10:11–14; 11:25; 14:6; 17:3). In addition, John provides the record of how men responded to Jesus Christ and the salvation that He offered. Summing up, the gospel focuses on: 1) Jesus as the Word, the Messiah, and Son of God; 2) who brings the gift of salvation to mankind; 3) who either accept or reject the offer.

John also presents certain contrastive sub-themes that reinforce his main theme. He uses dualism (life and death, light and darkness, love and hate, from above and from below) to convey vital information about the person and work of Christ and the need to believe in Him (e.g., 1:4, 5, 12, 13; 3:16-21; 12:44-46; 15:17-20).

There are also 7 emphatic “I AM” statements which identify Jesus as God and Messiah (6:35; 8:12; 10:7, 9; 10:11, 14; 11:25; 14:6; 15:1, 5).

Interpretive Challenges

Because John composed his record in a clear and simple style, one might tend to underestimate the depth of this gospel. Since John’s gospel is a “spiritual” gospel (see Authorship and Date), the truths he conveys are profound. The reader must prayerfully and meticulously explore the book, in order to discover the vast richness of the spiritual treasures that the apostle, under the guidance of the Holy Spirit (14:26; 16:13), has lovingly deposited in his gospel.

The chronological reckoning between John’s gospel and the synoptics presents a challenge, especially in relation to the time of the Last Supper (13:2). While the synoptics portray the disciples and the Lord at the Last Supper as eating the Passover meal on Thursday evening (Nisan 14) and Jesus being crucified on Friday, John’s gospel states that the Jews did not enter into the Praetorium “lest they should be defiled, but that they might eat the Passover” (18:28). So, the disciples had eaten the Passover on Thursday evening, but the Jews had not. In fact, John (19:14) states that Jesus’ trial and crucifixion were on the day of Preparation for the Passover and not after the eating of the Passover, so that with the trial and crucifixion on Friday Christ was actually sacrificed at the same time the Passover lambs were being slain (19:14). The question is, “Why did the disciples eat the Passover meal on Thursday?”

The answer lies in a difference among the Jews in the way they reckoned the beginning and ending of days. From Josephus, the Mishna, and other ancient Jewish sources we learn that the Jews in northern Palestine calculated days from sunrise to sunrise. That area included the region of Galilee, where Jesus and all the disciples, except Judas, had grown up. Apparently most, if not all, of the Pharisees used that system of reckoning. But Jews in the southern part, which centered in Jerusalem, calculated days from sunset to sunset. Because all the priests necessarily lived in or near Jerusalem, as did most of the Sadducees, those groups followed the southern scheme.

That variation doubtlessly caused confusion at times, but it also had some practical benefits. During Passover time, for instance, it allowed for the feast to be celebrated legitimately on two adjoining days, thereby permitting the temple sacrifices to be made over a total period of four hours rather than two. That separation of days may also have had the effect of reducing both regional and religious clashes between the two groups.

On that basis the seeming contradictions in the gospel accounts are easily explained. Being Galileans, Jesus and the disciples considered Passover day to have started at sunrise on Thursday and to end at sunrise on Friday. The Jewish leaders who arrested and tried Jesus, being mostly priests and Sadducees, considered Passover day to begin at sunset on Thursday and end at sunset on Friday. By that variation, predetermined by God’s sovereign provision, Jesus could thereby legitimately celebrate the last Passover meal with His disciples and yet still be sacrificed on Passover day.

Once again one can see how God sovereignly and marvelously provides for the precise fulfillment of His redemptive plan. Jesus was anything but a victim of men’s wicked schemes, much less of blind circumstance. Every word He spoke and every action He took were divinely directed and secured. Even the words and actions by others against Him were divinely controlled. See, e.g., 11:49-52; 19:11.

Outline

I. The Incarnation of the Son of God (1:1-18)

A. His Eternality (1:1, 2)

B. His Pre-incarnate Work (1:3-5)

C. His Forerunner (1:6-8)

D. His Rejection (1:9-11)

E. His Reception (1:12, 13)

F. His Deity (1:14-18)

II. The Presentation of the Son of God (1:19-4:54)

A. Presentation by John the Baptist (1:19-34)

1. To the religious leaders (1:19–28)

2. At Christ’s baptism (1:29–34)

B. Presentation to John’s Disciples (1:35-51)

1. Andrew and Peter (1:35–42)

2. Philip and Nathanael (1:43–51)

C. Presentation in Galilee (2:1-12)

1. First sign: water to wine (2:1–10)

2. Disciples believe (2:11, 12)

D. Presentation in Judea (2:13-3:36)

1. Cleansing the temple (2:13–25)

2. Teaching Nicodemus (3:1–21)

3. Preaching by John the Baptist (3:22–36)

E. Presentation in Samaria (4:1-42)

1. Witness to the Samaritan woman (4:1–26)

2. Witness to the disciples (4:27–38)

3. Witness to the Samaritans (4:39–42)

F. Presentation in Galilee (4:43-54)

1. Reception by the Galileans (4:43–45)

2. Second sign: healing the nobleman’s son (4:46–54)

III. The Opposition to the Son of God (5:1-12:50)

A. Opposition at the Feast in Jerusalem (5:1-47)

1. Third sign: healing the paralytic (5:1–9)

2. Rejection by the Jews (5:10–47)

B. Opposition During Passover (6:1-71)

1. Fourth sign: feeding the 5,000 (6:1–14)

2. Fifth sign: walking on water (6:15–21)

3. Bread of Life discourse (6:22–71)

C. Opposition at the Feast of Tabernacles (7:1-10:21)

1. The opposition (7:1—8:59)

2. Sixth sign (9:1—10:21)

D. Opposition at the Feast of Dedication (10:22-42)

E. Opposition at Bethany (11:1-12:11)

1. Seventh sign: raising of Lazarus (11:1–44)

2. Pharisees plot to kill Christ (11:45–57)

3. Mary anointing Christ (12:1–11)

F. Opposition in Jerusalem (12:12-50)

1. The triumphal entry (12:12–22)

2. The discourse on faith and rejection (12:23–50)

IV. The Preparation of the Disciples by the Son of God (13:1-17:26)

A. In the Upper Room (13:1-14:31)

1. Washing feet (13:1–20)

2. Announcing the betrayal (13:21–30)

3. Discourse on Christ’s departure (13:31—14:31)

B. On the Way to the Garden (15:1-17:26)

1. Instructing the disciples (15:1—16:33)

2. Interceding with the Father (17:1–26)

V. The Execution of the Son of God (18:1-19:37)

A. The Rejection of Christ (18:1-19:16)

1. His arrest (18:1–11)

2. His trials (18:12—19:16)

B. The Crucifixion of Christ (19:17-37)

VI. The Resurrection of the Son of God (19:38-21:23)

A. The Burial of Christ (19:38-42)

B. The Resurrection of Christ (20:1-10)

C. The Appearances of Christ (20:11-21:23)

1. To Mary Magdalene (20:11–18)

2. To the disciples without Thomas (20:19–25)

3. To the disciples with Thomas (20:26–29)

4. Statement of purpose for the Gospel (20:30, 31)

5. To the disciples (21:1–14)

6. To Peter (21:15–23)

VII. Conclusion (21:24, 25)

The Gospel According to

JOHN

John 1

The Eternal Word

(Gen. 1:1—2:3)

1In the beginning awas the Word, and the bWord was cwith God, and the Word was dGod.

2eHe was in the beginning with God.

3fAll things were made through Him, and without Him nothing was made that was made.

4gIn Him was life, and hthe life was the light of men.

5And ithe light shines in the darkness, and the darkness did not 1comprehend it.

John’s Witness: The True Light

6There was a jman sent from God, whose name was John.

7This man came for a kwitness, to bear witness of the Light, that all through him might lbelieve.

8He was not that Light, but was sent to bear witness of that mLight.

9nThat2 was the true Light which gives light to every man coming into the world.

10He was in the world, and the world was made through Him, and othe world did not know Him.

11pHe came to His 3own, and His 4own did not receive Him.

12But qas many as received Him, to them He gave the 5right to become children of God, to those who believe in His name:

13rwho were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

The Word Becomes Flesh

14sAnd the Word tbecame uflesh and dwelt among us, and vwe beheld His glory, the glory as of the only begotten of the Father, wfull of grace and truth.

15xJohn bore witness of Him and cried out, saying, “This was He of whom I said, y‘He who comes after me 6is preferred before me, zfor He was before me.’ ”

167And of His afullness we have all received, and grace for grace.

17For bthe law was given through Moses, but cgrace and dtruth came through Jesus Christ.

18eNo one has seen God at any time. fThe only begotten 8Son, who is in the bosom of the Father, He has declared Him.

A Voice in the Wilderness

(Matt. 3:1–12; Mark 1:1–8; Luke 3:1–20)

19Now this is gthe testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?”

20hHe confessed, and did not deny, but confessed, “I am not the Christ.”

21And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you ithe Prophet?” And he answered, “No.”

22Then they said to him, “Who are you, that we may give an answer to those who sent us? What do you say about yourself?”

23He said: j“I am

k‘The voice of one crying in the wilderness:

“Make straight the way of the LORD,” ’

as the prophet Isaiah said.”

24Now those who were sent were from the Pharisees.

25And they asked him, saying, “Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?”

26John answered them, saying, l“I baptize with water, mbut there stands One among you whom you do not know.

27n“It is He who, coming after me, 9is preferred before me, whose sandal strap I am not worthy to loose.”

28These things were done oin 10Bethabara beyond the Jordan, where John was baptizing.

The Lamb of God

(Matt. 3:13–17; Mark 1:9–11; Luke 3:21, 22)

29The next day John saw Jesus coming toward him, and said, “Behold! pThe Lamb of God qwho takes away the sin of the world!

30“This is He of whom I said, ‘After me comes a Man who 11is preferred before me, for He was before me.’

31“I did not know Him; but that He should be revealed to Israel, rtherefore I came baptizing with water.”

32sAnd John bore witness, saying, “I saw the Spirit descending from heaven like a dove, and He remained upon Him.

33“I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending, and remaining on Him, tthis is He who baptizes with the Holy Spirit.’

34“And I have seen and testified that this is the uSon of God.”

The First Disciples

35Again, the next day, John stood with two of his disciples.

36And looking at Jesus as He walked, he said, v“Behold the Lamb of God!”

37The two disciples heard him speak, and they wfollowed Jesus.

38Then Jesus turned, and seeing them following, said to them, “What do you seek?” They said to Him, “Rabbi” (which is to say, when translated, Teacher), “where are You staying?”

39He said to them, “Come and see.” They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour).

40One of the two who heard John speak, and followed Him, was xAndrew, Simon Peter’s brother.

41He first found his own brother Simon, and said to him, “We have found the 12Messiah” (which is translated, the Christ).

42And he brought him to Jesus. Now when Jesus looked at him, He said, “You are Simon the son of 13Jonah. yYou shall be called Cephas” (which is translated, 14A Stone).

Philip and Nathanael

43The following day Jesus wanted to go to Galilee, and He found zPhilip and said to him, “Follow Me.”

44Now aPhilip was from Bethsaida, the city of Andrew and Peter.

45Philip found bNathanael and said to him, “We have found Him of whom cMoses in the law, and also the dprophets, wrote—Jesus eof Nazareth, the fson of Joseph.”

46And Nathanael said to him, g“Can anything good come out of Nazareth?” Philip said to him, “Come and see.”

47Jesus saw Nathanael coming toward Him, and said of him, “Behold, han Israelite indeed, in whom is no deceit!”

48Nathanael said to Him, “How do You know me?” Jesus answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.”

49Nathanael answered and said to Him, “Rabbi, iYou are the Son of God! You are jthe King of Israel!”

50Jesus answered and said to him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.”

51And He said to him, “Most assuredly, I say to you, khereafter15 you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.”

John 2

Water Turned to Wine

1On the third day there was a awedding in bCana of Galilee, and the cmother of Jesus was there.

2Now both Jesus and His disciples were invited to the wedding.

3And when they ran out of wine, the mother of Jesus said to Him, “They have no wine.”

4Jesus said to her, d“Woman, ewhat does your concern have to do with Me? fMy hour has not yet come.”

5His mother said to the servants, “Whatever He says to you, do it.” The Eight Signs

6Now there were set there six waterpots of stone, gaccording to the manner of purification of the Jews, containing twenty or thirty gallons apiece.

7Jesus said to them, “Fill the waterpots with water.” And they filled them up to the brim.

8And He said to them, “Draw some out now, and take it to the master of the feast.” And they took it.

9When the master of the feast had tasted hthe water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom.

10And he said to him, “Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!”

11This ibeginning of signs Jesus did in Cana of Galilee, jand 1manifested His glory; and His disciples believed in Him.

12After this He went down to kCapernaum, He, His mother, lHis brothers, and His disciples; and they did not stay there many days.

Jesus Cleanses the Temple

(Matt. 21:12–17; Mark 11:15–19; Luke 19:45–48)

13mNow the Passover of the Jews was at hand, and Jesus went up to Jerusalem.

14nAnd He found in the temple those who sold oxen and sheep and doves, and the money changers 2doing business.

15When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers’ money and overturned the tables.

16And He said to those who sold doves, “Take these things away! Do not make oMy Father’s house a house of merchandise!”

17Then His disciples remembered that it was written, p“Zeal for Your house 3has eaten Me up.”

18So the Jews answered and said to Him, q“What sign do You show to us, since You do these things?”

19Jesus answered and said to them, r“Destroy this temple, and in three days I will raise it up.”

20Then the Jews said, “It has taken forty-six years to build this temple, and will You raise it up in three days?”

21But He was speaking sof the temple of His body.

22Therefore, when He had risen from the dead, tHis disciples remembered that He had said this 4to them; and they believed the Scripture and the word which Jesus had said.

The Discerner of Hearts

23Now when He was in Jerusalem at the Passover, during the feast, many believed in His name when they saw the usigns which He did.

24But Jesus did not commit Himself to them, because He vknew all men,

25and had no need that anyone should testify of man, for wHe knew what was in man.

John 3

The New Birth

1There was a man of the Pharisees named Nicodemus, a ruler of the Jews.

2aThis man came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God; for bno one can do these signs that You do unless cGod is with him.”

3Jesus answered and said to him, “Most assuredly, I say to you, dunless one is born 1again, he cannot see the kingdom of God.”

4Nicodemus said to Him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?”

5Jesus answered, “Most assuredly, I say to you, eunless one is born of water and the Spirit, he cannot enter the kingdom of God.

6“That which is born of the flesh is fflesh, and that which is born of the Spirit is spirit.

7“Do not marvel that I said to you, ‘You must be born again.’

8g“The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.”

9Nicodemus answered and said to Him, h“How can these things be?”

10Jesus answered and said to him, “Are you the teacher of Israel, and do not know these things?

11i“Most assuredly, I say to you, We speak what We know and testify what We have seen, and jyou do not receive Our witness.

12“If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?

13k“No one has ascended to heaven but He who came down from heaven, that is, the Son of Man 2who is in heaven.

14l“And as Moses lifted up the serpent in the wilderness, even so mmust the Son of Man be lifted up,

15“that whoever nbelieves in Him should 3not perish but ohave eternal life.

16p“For God so loved the world that He gave His only begotten qSon, that whoever believes in Him should not perish but have everlasting life.

17r“For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.

18s“He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.

19“And this is the condemnation, tthat the light has come into the world, and men loved darkness rather than light, because their deeds were evil.

20“For ueveryone practicing evil hates the light and does not come to the light, lest his deeds should be exposed.

21“But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been vdone in God.”

John the Baptist Exalts Christ

22After these things Jesus and His disciples came into the land of Judea, and there He remained with them wand baptized.

23Now John also was baptizing in Aenon near xSalim, because there was much water there. yAnd they came and were baptized.

24For zJohn had not yet been thrown into prison.

25Then there arose a dispute between some of John’s disciples and the Jews about purification.

26And they came to John and said to him, “Rabbi, He who was with you beyond the Jordan, ato whom you have testified—behold, He is baptizing, and all bare coming to Him!”

27John answered and said, c“A man can receive nothing unless it has been given to him from heaven.

28“You yourselves bear me witness, that I said, d‘I am not the Christ,’ but, e‘I have been sent before Him.’

29f“He who has the bride is the bridegroom; but gthe friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. Therefore this joy of mine is fulfilled.

30h“He must increase, but I must decrease.

31i“He who comes from above jis above all; khe who is of the earth is earthly and speaks of the earth. lHe who comes from heaven is above all.

32“And mwhat He has seen and heard, that He testifies; and no one receives His testimony.

33“He who has received His testimony nhas certified that God is true.

34o“For He whom God has sent speaks the words of God, for God does not give the Spirit pby measure.

35q“The Father loves the Son, and has given all things into His hand.

36r“He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the swrath of God abides on him.”

John 4

A Samaritan Woman Meets Her Messiah

1Therefore, when the Lord knew that the Pharisees had heard that Jesus made and abaptized more disciples than John

2(though Jesus Himself did not baptize, but His disciples),

3He left Judea and departed again to Galilee.

4But He needed to go through Samaria.

5So He came to a city of Samaria which is called Sychar, near the plot of ground that bJacob cgave to his son Joseph.

6Now Jacob’s well was there. Jesus therefore, being wearied from His journey, sat thus by the well. It was about the sixth hour.

7A woman of Samaria came to draw water. Jesus said to her, “Give Me a drink.”

8For His disciples had gone away into the city to buy food.

9Then the woman of Samaria said to Him, “How is it that You, being a Jew, ask a drink from me, a Samaritan woman?” For dJews have no dealings with eSamaritans.

10Jesus answered and said to her, “If you knew the fgift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you gliving water.”

11The woman said to Him, “Sir, You have nothing to draw with, and the well is deep. Where then do You get that living water?

12“Are You greater than our father Jacob, who gave us the well, and drank from it himself, as well as his sons and his livestock?”

13Jesus answered and said to her, “Whoever drinks of this water will thirst again,

14“but hwhoever drinks of the water that I shall give him will never thirst. But the water that I shall give him iwill become in him a fountain of water springing up into everlasting life.”

15jThe woman said to Him, “Sir, give me this water, that I may not thirst, nor come here to draw.”

16Jesus said to her, “Go, call your husband, and come here.”

17The woman answered and said, “I have no husband.” Jesus said to her, “You have well said, ‘I have no husband,’

18“for you have had five husbands, and the one whom you now have is not your husband; in that you spoke truly.”

19The woman said to Him, “Sir, kI perceive that You are a prophet.

20“Our fathers worshiped on lthis mountain, and you Jews say that in mJerusalem is the place where one ought to worship.”

21Jesus said to her, “Woman, believe Me, the hour is coming nwhen you will neither on this mountain, nor in Jerusalem, worship the Father.

22“You worship owhat you do not know; we know what we worship, for psalvation is of the Jews.

23“But the hour is coming, and now is, when the true worshipers will qworship the Father in rspirit sand truth; for the Father is seeking such to worship Him.

24t“God is Spirit, and those who worship Him must worship in spirit and truth.”

25The woman said to Him, “I know that Messiah uis coming” (who is called Christ). “When He comes, vHe will tell us all things.”

26Jesus said to her, w“I who speak to you am He.”

The Whitened Harvest

27And at this point His disciples came, and they marveled that He talked with a woman; yet no one said, “What do You seek?” or, “Why are You talking with her?”

28The woman then left her waterpot, went her way into the city, and said to the men,

29“Come, see a Man xwho told me all things that I ever did. Could this be the Christ?”

30Then they went out of the city and came to Him.

31In the meantime His disciples urged Him, saying, “Rabbi, eat.”

32But He said to them, “I have food to eat of which you do not know.”

33Therefore the disciples said to one another, “Has anyone brought Him anything to eat?”

34Jesus said to them, y“My food is to do the will of Him who sent Me, and to zfinish His work.

35“Do you not say, ‘There are still four months and then comes athe harvest’? Behold, I say to you, lift up your eyes and look at the fields, bfor they are already white for harvest!

36c“And he who reaps receives wages, and gathers fruit for eternal life, that dboth he who sows and he who reaps may rejoice together.

37“For in this the saying is true: e‘One sows and another reaps.’

38“I sent you to reap that for which you have not labored; fothers have labored, and you have entered into their labors.”

The Savior of the World

39And many of the Samaritans of that city believed in Him gbecause of the word of the woman who testified, “He told me all that I ever did.”

40So when the Samaritans had come to Him, they urged Him to stay with them; and He stayed there two days.

41And many more believed because of His own hword.

42Then they said to the woman, “Now we believe, not because of what you said, for iwe ourselves have heard Him and we know that this is indeed 1the Christ, the Savior of the world.”

Welcome at Galilee

43Now after the two days He departed from there and went to Galilee.

44For jJesus Himself testified that a prophet has no honor in his own country.

45So when He came to Galilee, the Galileans received Him, khaving seen all the things He did in Jerusalem at the feast; lfor they also had gone to the feast.

A Nobleman’s Son Healed

46So Jesus came again to Cana of Galilee mwhere He had made the water wine. And there was a certain 2nobleman whose son was sick at Capernaum.

47When he heard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death.

48Then Jesus said to him, n“Unless you people see signs and wonders, you will by no means believe.”

49The nobleman said to Him, “Sir, come down before my child dies!”

50Jesus said to him, “Go your way; your son lives.” So the man believed the word that Jesus spoke to him, and he went his way.

51And as he was now going down, his servants met him and told him, saying, “Your son lives!”

52Then he inquired of them the hour when he got better. And they said to him, “Yesterday at the seventh hour the fever left him.”

53So the father knew that it was at the same hour in which Jesus said to him, “Your son lives.” And he himself believed, and his whole household.

54This again is the second sign Jesus did when He had come out of Judea into Galilee.

John 5

A Man Healed at the Pool of Bethesda

1After athis there was a feast of the Jews, and Jesus bwent up to Jerusalem.

2Now there is in Jerusalem cby the Sheep Gate a pool, which is called in Hebrew, 1Bethesda, having five porches.

3In these lay a great multitude of sick people, blind, lame, 2paralyzed, 3waiting for the moving of the water.

4For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.

5Now a certain man was there who had an infirmity thirty-eight years.

6When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, “Do you want to be made well?”

7The sick man answered Him, “Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me.” The “I AM” Statements

8Jesus said to him, d“Rise, take up your bed and walk.”

9And immediately the man was made well, took up his bed, and walked. And ethat day was the Sabbath.

10The Jews therefore said to him who was cured, “It is the Sabbath; fit is not lawful for you to carry your bed.”

11He answered them, “He who made me well said to me, ‘Take up your bed and walk.’ ”

12Then they asked him, “Who is the Man who said to you, ‘Take up your bed and walk’?”

13But the one who was ghealed did not know who it was, for Jesus had withdrawn, a multitude being in that place.

14Afterward Jesus found him in the temple, and said to him, “See, you have been made well. hSin no more, lest a worse thing come upon you.”

15The man departed and told the Jews that it was Jesus who had made him well.

Honor the Father and the Son

16For this reason the Jews ipersecuted Jesus, 4and sought to kill Him, because He had done these things on the Sabbath.

17But Jesus answered them, j“My Father has been working until now, and I have been working.”

18Therefore the Jews ksought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, lmaking Himself equal with God.

19Then Jesus answered and said to them, “Most assuredly, I say to you, mthe Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner.

20“For nthe Father loves the Son, and oshows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel.

21“For as the Father raises the dead and gives life to them, peven so the Son gives life to whom He will.

22“For the Father judges no one, but qhas committed all judgment to the Son,

23“that all should honor the Son just as they honor the Father. rHe who does not honor the Son does not honor the Father who sent Him.

Life and Judgment Are Through the Son

24“Most assuredly, I say to you, she who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, tbut has passed from death into life.

25“Most assuredly, I say to you, the hour is coming, and now is, when uthe dead will hear the voice of the Son of God; and those who hear will live.

26“For vas the Father has life in Himself, so He has granted the Son to have wlife in Himself,

27“and xhas given Him authority to execute judgment also, ybecause He is the Son of Man.

28“Do not marvel at this; for the hour is coming in which all who are in the graves will zhear His voice

29a“and come forth—bthose who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.

30c“I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because dI do not seek My own will but the will of the Father who sent Me.

The Fourfold Witness

31e“If I bear witness of Myself, My witness is not 5true.

32f“There is another who bears witness of Me, and I know that the witness which He witnesses of Me is true.

33“You have sent to John, gand he has borne witness to the truth.

34“Yet I do not receive testimony from man, but I say these things that you may be saved.

35“He was the burning and hshining lamp, and iyou were willing for a time to rejoice in his light.

36“But jI have a greater witness than John’s; for kthe works which the Father has given Me to finish—the very lworks that I do—bear witness of Me, that the Father has sent Me.

37“And the Father Himself, who sent Me, mhas testified of Me. You have neither heard His voice at any time, nnor seen His form.

38“But you do not have His word abiding in you, because whom He sent, Him you do not believe.

39o“You search the Scriptures, for in them you think you have eternal life; and pthese are they which testify of Me.

40q“But you are not willing to come to Me that you may have life.

41r“I do not receive honor from men.

42“But I know you, that you do not have the love of God in you.

43“I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive.

44s“How can you believe, who receive honor from one another, and do not seek tthe honor that comes from the only God?

45“Do not think that I shall accuse you to the Father; uthere is one who accuses you—Moses, in whom you trust.

46“For if you believed Moses, you would believe Me; vfor he wrote about Me.

47“But if you wdo not believe his writings, how will you believe My words?”

John 6

Feeding the Five Thousand

(Matt. 14:13–21; Mark 6:30–44; Luke 9:10–17)

1After athese things Jesus went over the Sea of Galilee, which is the Sea of bTiberias.

2Then a great multitude followed Him, because they saw His signs which He performed on those who were cdiseased.1

3And Jesus went up on the mountain, and there He sat with His disciples.

4dNow the Passover, a feast of the Jews, was near.

5eThen Jesus lifted up His eyes, and seeing a great multitude coming toward Him, He said to fPhilip, “Where shall we buy bread, that these may eat?”

6But this He said to test him, for He Himself knew what He would do.

7Philip answered Him, g“Two hundred denarii worth of bread is not sufficient for them, that every one of them may have a little.”

8One of His disciples, hAndrew, Simon Peter’s brother, said to Him,

9“There is a lad here who has five barley loaves and two small fish, ibut what are they among so many?”

10Then Jesus said, “Make the people sit down.” Now there was much grass in the place. So the men sat down, in number about five thousand.

11And Jesus took the loaves, and when He had given thanks He distributed them 2to the disciples, and the disciples to those sitting down; and likewise of the fish, as much as they wanted.

12So when they were filled, He said to His disciples, “Gather up the fragments that remain, so that nothing is lost.”

13Therefore they gathered them up, and filled twelve baskets with the fragments of the five barley loaves which were left over by those who had eaten.

14Then those men, when they had seen the sign that Jesus did, said, “This is truly jthe Prophet who is to come into the world.”

Jesus Walks on the Sea

(Matt. 14:22–33; Mark 6:45–52)

15Therefore when Jesus perceived that they were about to come and take Him by force to make Him kking, He departed again to the mountain by Himself alone.

16lNow when evening came, His disciples went down to the sea,

17got into the boat, and went over the sea toward Capernaum. And it was already dark, and Jesus had not come to them.

18Then the sea arose because a great wind was blowing.

19So when they had rowed about 3three or four miles, they saw Jesus walking on the sea and drawing near the boat; and they were mafraid.

20But He said to them, n“It is I; do not be afraid.”

21Then they willingly received Him into the boat, and immediately the boat was at the land where they were going.

The Bread from Heaven

22On the following day, when the people who were standing on the other side of the sea saw that there was no other boat there, except 4that one 5which His disciples had entered, and that Jesus had not entered the boat with His disciples, but His disciples had gone away alone—

23however, other boats came from Tiberias, near the place where they ate bread after the Lord had given thanks—

24when the people therefore saw that Jesus was not there, nor His disciples, they also got into boats and came to Capernaum, oseeking Jesus.

25And when they found Him on the other side of the sea, they said to Him, “Rabbi, when did You come here?”

26Jesus answered them and said, “Most assuredly, I say to you, you seek Me, not because you saw the signs, but because you ate of the loaves and were filled.

27p“Do not labor for the food which perishes, but qfor the food which endures to everlasting life, which the Son of Man will give you, rbecause God the Father has set His seal on Him.”

28Then they said to Him, “What shall we do, that we may work the works of God?”

29Jesus answered and said to them, s“This is the work of God, that you believe in Him whom He sent.”

30Therefore they said to Him, t“What sign will You perform then, that we may see it and believe You? What work will You do?

31u“Our fathers ate the manna in the desert; as it is written, v‘He gave them bread from heaven to eat.’ ”

32Then Jesus said to them, “Most assuredly, I say to you, Moses did not give you the bread from heaven, but wMy Father gives you the true bread from heaven.

33“For the bread of God is He who comes down from heaven and gives life to the world.”

34xThen they said to Him, “Lord, give us this bread always.”

35And Jesus said to them, y“I am the bread of life. zHe who comes to Me shall never hunger, and he who believes in Me shall never athirst.

36b“But I said to you that you have seen Me and yet cdo not believe.

37d“All that the Father gives Me will come to Me, and ethe one who comes to Me I will 6by no means cast out.

38“For I have come down from heaven, fnot to do My own will, gbut the will of Him who sent Me.

39“This is the will of the Father who sent Me, hthat of all He has given Me I should lose nothing, but should raise it up at the last day.

40“And this is the will of Him who sent Me, ithat everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.”

Rejected by His Own

41The Jews then 7complained about Him, because He said, “I am the bread which came down from heaven.”

42And they said, j“Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that He says, ‘I have come down from heaven’?”

43Jesus therefore answered and said to them, 8“Do not murmur among yourselves.

44k“No one can come to Me unless the Father who sent Me ldraws him; and I will raise him up at the last day.

45“It is written in the prophets, m‘And they shall all be taught by God.’ nTherefore everyone who 9has heard and learned from the Father comes to Me.

46o“Not that anyone has seen the Father, pexcept He who is from God; He has seen the Father.

47“Most assuredly, I say to you, qhe who believes 10in Me has everlasting life.

48r“I am the bread of life.

49s“Your fathers ate the manna in the wilderness, and are dead.

50t“This is the bread which comes down from heaven, that one may eat of it and not die.

51“I am the living bread uwhich came down from heaven. If anyone eats of this bread, he will live forever; and vthe bread that I shall give is My flesh, which I shall give for the life of the world.”

52The Jews therefore wquarreled among themselves, saying, “How can this Man give us His flesh to eat?”

53Then Jesus said to them, “Most assuredly, I say to you, unless xyou eat the flesh of the Son of Man and drink His blood, you have no life in you.

54y“Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day.

55“For My flesh is 11food indeed, and My blood is 12drink indeed.

56“He who eats My flesh and drinks My blood zabides in Me, and I in him.

57“As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me.

58a“This is the bread which came down from heaven—not bas your fathers ate the manna, and are dead. He who eats this bread will live forever.”

59These things He said in the synagogue as He taught in Capernaum.

Many Disciples Turn Away

60cTherefore many of His disciples, when they heard this, said, “This is a 13hard saying; who can understand it?”

61When Jesus knew in Himself that His disciples 14complained about this, He said to them, “Does this 15offend you?

62d“What then if you should see the Son of Man ascend where He was before?

63e“It is the Spirit who gives life; the fflesh profits nothing. The gwords that I speak to you are spirit, and they are life.

64“But hthere are some of you who do not believe.” For iJesus knew from the beginning who they were who did not believe, and who would betray Him.

65And He said, “Therefore jI have said to you that no one can come to Me unless it has been granted to him by My Father.”

66kFrom that time many of His disciples went 16back and walked with Him no more.

67Then Jesus said to the twelve, “Do you also want to go away?”

68But Simon Peter answered Him, “Lord, to whom shall we go? You have lthe words of eternal life.

69m“Also we have come to believe and know that You are the 17Christ, the Son of the living God.”

70Jesus answered them, n“Did I not choose you, the twelve, oand one of you is a devil?”

71He spoke of pJudas Iscariot, the son of Simon, for it was he who would qbetray Him, being one of the twelve.

John 7

Jesus’ Brothers Disbelieve

1After these things Jesus walked in Galilee; for He did not want to walk in Judea, abecause the 1Jews sought to kill Him.

2bNow the Jews’ Feast of Tabernacles was at hand.

3cHis brothers therefore said to Him, “Depart from here and go into Judea, that Your disciples also may see the works that You are doing.

4“For no one does anything in secret while he himself seeks to be known openly. If You do these things, show Yourself to the world.”

5For deven His ebrothers did not believe in Him.

6Then Jesus said to them, f“My time has not yet come, but your time is always ready.

7g“The world cannot hate you, but it hates Me hbecause I testify of it that its works are evil.

8“You go up to this feast. I am not 2yet going up to this feast, ifor My time has not yet fully come.”

9When He had said these things to them, He remained in Galilee.

The Heavenly Scholar

10But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret.

11Then jthe Jews sought Him at the feast, and said, “Where is He?”

12And kthere was much complaining among the people concerning Him. lSome said, “He is good”; others said, “No, on the contrary, He deceives the people.”

13However, no one spoke openly of Him mfor fear of the Jews.

14Now about the middle of the feast Jesus went up into the temple and ntaught.

15oAnd the Jews marveled, saying, “How does this Man know letters, having never studied?”

163Jesus answered them and said, p“My doctrine is not Mine, but His who sent Me.

17q“If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.

18r“He who speaks from himself seeks his own glory; but He who sseeks the glory of the One who sent Him is true, and tno unrighteousness is in Him.

19u“Did not Moses give you the law, yet none of you keeps the law? vWhy do you seek to kill Me?”

20The people answered and said, w“You have a demon. Who is seeking to kill You?”

21Jesus answered and said to them, “I did one work, and you all marvel.

22x“Moses therefore gave you circumcision (not that it is from Moses, ybut from the fathers), and you circumcise a man on the Sabbath.

23“If a man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because zI made a man completely well on the Sabbath?

24a“Do not judge according to appearance, but judge with righteous judgment.”

Could This Be the Christ?

25Now some of them from Jerusalem said, “Is this not He whom they seek to bkill?

26“But look! He speaks boldly, and they say nothing to Him. cDo the rulers know indeed that this is 4truly the Christ?

27d“However, we know where this Man is from; but when the Christ comes, no one knows where He is from.”

28Then Jesus cried out, as He taught in the temple, saying, e“You both know Me, and you know where I am from; and fI have not come of Myself, but He who sent Me gis true, hwhom you do not know.

295“But iI know Him, for I am from Him, and He sent Me.”

30Therefore jthey sought to take Him; but kno one laid a hand on Him, because His hour had not yet come.

31And lmany of the people believed in Him, and said, “When the Christ comes, will He do more signs than these which this Man has done?”

Jesus and the Religious Leaders

32The Pharisees heard the crowd murmuring these things concerning Him, and the Pharisees and the chief priests sent officers to take Him.

33Then Jesus said 6to them, m“I shall be with you a little while longer, and then I ngo to Him who sent Me.

34“You owill seek Me and not find Me, and where I am you pcannot come.”

35Then the Jews said among themselves, “Where does He intend to go that we shall not find Him? Does He intend to go to qthe Dispersion among the Greeks and teach the Greeks?

36“What is this thing that He said, ‘You will seek Me and not find Me, and where I am you cannot come’?”

The Promise of the Holy Spirit

37rOn the last day, that great day of the feast, Jesus stood and cried out, saying, s“If anyone thirsts, let him come to Me and drink.

38t“He who believes in Me, as the Scripture has said, uout of his heart will flow rivers of living water.”

39vBut this He spoke concerning the Spirit, whom those 7believing in Him would receive; for the 8Holy Spirit was not yet given, because Jesus was not yet wglorified.

Who Is He?

40Therefore 9many from the crowd, when they heard this saying, said, “Truly this is xthe Prophet.”

41Others said, “This is ythe Christ.” But some said, “Will the Christ come out of Galilee?

42z“Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, awhere David was?”

43So bthere was a division among the people because of Him.

44Now csome of them wanted to take Him, but no one laid hands on Him.

Rejected by the Authorities

45Then the officers came to the chief priests and Pharisees, who said to them, “Why have you not brought Him?”

46The officers answered, d“No man ever spoke like this Man!”

47Then the Pharisees answered them, “Are you also deceived?

48“Have any of the rulers or the Pharisees believed in Him?

49“But this crowd that does not know the law is accursed.”

50Nicodemus e(he who came to 10Jesus 11by night, being one of them) said to them,

51f“Does our law judge a man before it hears him and knows what he is doing?”

52They answered and said to him, “Are you also from Galilee? Search and look, for gno prophet 12has arisen out of Galilee.”

An Adulteress Faces the Light of the World

5313And everyone went to his own house.

John 8

Jesus the Light of the World

1But Jesus went to the Mount of Olives.

2Now 1early in the morning He came again into the temple, and all the people came to Him; and He sat down and ataught them.

3Then the scribes and Pharisees brought to Him a woman caught in adultery. And when they had set her in the midst,

4they said to Him, “Teacher, 2this woman was caught in badultery, in the very act.

5c“Now 3Moses, in the law, commanded us 4that such should be stoned. But what do You 5say?”

6This they said, testing Him, that they dmight have something of which to accuse Him. But Jesus stooped down and wrote on the ground with His finger, 6as though He did not hear.

7So when they continued asking Him, He 7raised Himself up and said to them, e“He who is without sin among you, let him throw a stone at her first.”

8And again He stooped down and wrote on the ground.

9Then those who heard it, fbeing8 convicted by their conscience, went out one by one, beginning with the oldest even to the last. And Jesus was left alone, and the woman standing in the midst.

10When Jesus had raised Himself up 9and saw no one but the woman, He said to her, “Woman, where are those accusers 10of yours? Has no one condemned you?”

11She said, “No one, Lord.” And Jesus said to her, g“Neither do I condemn you; go 11and hsin no more.”

12Then Jesus spoke to them again, saying, i“I am the light of the world. He who jfollows Me shall not walk in darkness, but have the light of life.”

Jesus Defends His Self-Witness

13The Pharisees therefore said to Him, k“You bear witness of Yourself; Your witness is not 12true.”

14Jesus answered and said to them, “Even if I bear witness of Myself, My witness is true, for I know where I came from and where I am going; but lyou do not know where I come from and where I am going.

15m“You judge according to the flesh; nI judge no one.

16“And yet if I do judge, My judgment is true; for oI am not alone, but I am with the Father who sent Me.

17p“It is also written in your law that the testimony of two men is true.

18“I am One who bears witness of Myself, and qthe Father who sent Me bears witness of Me.”

19Then they said to Him, “Where is Your Father?” Jesus answered, r“You know neither Me nor My Father. sIf you had known Me, you would have known My Father also.”

20These words Jesus spoke in tthe treasury, as He taught in the temple; and uno one laid hands on Him, for vHis hour had not yet come.

Jesus Predicts His Departure

21Then Jesus said to them again, “I am going away, and wyou will seek Me, and xwill die in your sin. Where I go you cannot come.”

22So the Jews said, “Will He kill Himself, because He says, ‘Where I go you cannot come’?”

23And He said to them, y“You are from beneath; I am from above. zYou are of this world; I am not of this world.

24a“Therefore I said to you that you will die in your sins; bfor if you do not believe that I am He, you will die in your sins.”

25Then they said to Him, “Who are You?” And Jesus said to them, “Just what I chave been saying to you from the beginning.

26“I have many things to say and to judge concerning you, but dHe who sent Me is true; and eI speak to the world those things which I heard from Him.”

27They did not understand that He spoke to them of the Father.

28Then Jesus said to them, “When you flift13 up the Son of Man, gthen you will know that I am He, and hthat I do nothing of Myself; but ias My Father taught Me, I speak these things.

29“And jHe who sent Me is with Me. kThe Father has not left Me alone, lfor I always do those things that please Him.”

30As He spoke these words, mmany believed in Him.

The Truth Shall Make You Free

31Then Jesus said to those Jews who believed Him, “If you nabide in My word, you are My disciples indeed.

32“And you shall know the otruth, and pthe truth shall make you free.”

33They answered Him, q“We are Abraham’s descendants, and have never been in bondage to anyone. How can You say, ‘You will be made free’?”

34Jesus answered them, “Most assuredly, I say to you, rwhoever commits sin is a slave of sin.

35“And sa slave does not abide in the house forever, but a son abides forever.

36t“Therefore if the Son makes you free, you shall be free indeed.

Abraham’s Seed and Satan’s

37“I know that you are Abraham’s descendants, but uyou seek to kill Me, because My word has no place in you.

38v“I speak what I have seen with My Father, and you do what you have 14seen with your father.”

39They answered and said to Him, w“Abraham is our father.” Jesus said to them, x“If you were Abraham’s children, you would do the works of Abraham.

40y“But now you seek to kill Me, a Man who has told you the truth zwhich I heard from God. Abraham did not do this.

41“You do the deeds of your father.” Then they said to Him, “We were not born of fornication; awe have one Father—God.”

42Jesus said to them, b“If God were your Father, you would love Me, for cI proceeded forth and came from God; dnor have I come of Myself, but He sent Me.

43e“Why do you not understand My speech? Because you are not able to listen to My word.

44f“You are of your father the devil, and the gdesires of your father you want to hdo. He was a murderer from the beginning, and idoes not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.

45“But because I tell the truth, you do not believe Me.

46“Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me?

47j“He who is of God hears God’s words; therefore you do not hear, because you are not of God.”

Before Abraham Was, I AM

48Then the Jews answered and said to Him, “Do we not say rightly that You are a Samaritan and khave a demon?”

49Jesus answered, “I do not have a demon; but I honor My Father, and lyou dishonor Me.

50“And mI do not seek My own glory; there is One who seeks and judges.

51“Most assuredly, I say to you, nif anyone keeps My word he shall never see death.”

52Then the Jews said to Him, “Now we know that You ohave a demon! pAbraham is dead, and the prophets; and You say, ‘If anyone keeps My word he shall never taste death.’

53“Are You greater than our father Abraham, who is dead? And the prophets are dead. qWho do You make Yourself out to be?”

54Jesus answered, r“If I honor Myself, My honor is nothing. sIt is My Father who honors Me, of whom you say that He is 15your God.

55“Yet tyou have not known Him, but I know Him. And if I say, ‘I do not know Him,’ I shall be a liar like you; but I do know Him and ukeep His word.

56“Your father Abraham vrejoiced to see My day, wand he saw it and was glad.”

57Then the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?”

58Jesus said to them, “Most assuredly, I say to you, xbefore Abraham was, yI AM.”

59Then zthey took up stones to throw at Him; but Jesus hid Himself and went out of the temple, agoing16 through the midst of them, and so passed by.

John 9

A Man Born Blind Receives Sight

1Now as Jesus passed by, He saw a man who was blind from birth.

2And His disciples asked Him, saying, “Rabbi, awho sinned, this man or his parents, that he was born blind?”

3Jesus answered, “Neither this man nor his parents sinned, bbut that the works of God should be revealed in him.

4c“I1 must work the works of Him who sent Me while it is dday; the night is coming when no one can work.

5“As long as I am in the world, eI am the light of the world.”

6When He had said these things, fHe spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay.

7And He said to him, “Go, wash gin the pool of Siloam” (which is translated, Sent). So hhe went and washed, and came back seeing.

8Therefore the neighbors and those who previously had seen that he was 2blind said, “Is not this he who sat and begged?”

9Some said, “This is he.” Others said, 3“He is like him.” He said, “I am he.”

10Therefore they said to him, “How were your eyes opened?”

11He answered and said, i“A Man called Jesus made clay and anointed my eyes and said to me, ‘Go to 4the pool of Siloam and wash.’ So I went and washed, and I received sight.”

12Then they said to him, “Where is He?” He said, “I do not know.”

The Pharisees Excommunicate the Healed Man

13They brought him who formerly was blind to the Pharisees.

14Now it was a Sabbath when Jesus made the clay and opened his eyes.

15Then the Pharisees also asked him again how he had received his sight. He said to them, “He put clay on my eyes, and I washed, and I see.”

16Therefore some of the Pharisees said, “This Man is not from God, because He does not 5keep the Sabbath.” Others said, j“How can a man who is a sinner do such signs?” And kthere was a division among them.

17They said to the blind man again, “What do you say about Him because He opened your eyes?” He said, l“He is a prophet.”

18But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight.

19And they asked them, saying, “Is this your son, who you say was born blind? How then does he now see?”

20His parents answered them and said, “We know that this is our son, and that he was born blind;

21“but by what means he now sees we do not know, or who opened his eyes we do not know. He is of age; ask him. He will speak for himself.”

22His parents said these things because mthey feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he nwould be put out of the synagogue.

23Therefore his parents said, “He is of age; ask him.”

24So they again called the man who was blind, and said to him, o“Give God the glory! pWe know that this Man is a sinner.”

25He answered and said, “Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see.”

26Then they said to him again, “What did He do to you? How did He open your eyes?”

27He answered them, “I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?”

28Then they reviled him and said, “You are His disciple, but we are Moses’ disciples.

29“We know that God qspoke to rMoses; as for this fellow, swe do not know where He is from.”

30The man answered and said to them, t“Why, this is a marvelous thing, that you do not know where He is from; yet He has opened my eyes!

31“Now we know that uGod does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him.

32“Since the world began it has been unheard of that anyone opened the eyes of one who was born blind.

33v“If this Man were not from God, He could do nothing.”

34They answered and said to him, w“You were completely born in sins, and are you teaching us?” And they 6cast him out.

True Vision and True Blindness

35Jesus heard that they had cast him out; and when He had xfound him, He said to him, “Do you ybelieve in zthe Son of 7God?”

36He answered and said, “Who is He, Lord, that I may believe in Him?”

37And Jesus said to him, “You have both seen Him and ait is He who is talking with you.”

38Then he said, “Lord, I believe!” And he bworshiped Him.

39And Jesus said, c“For judgment I have come into this world, dthat those who do not see may see, and that those who see may be made blind.”

40Then some of the Pharisees who were with Him heard these words, eand said to Him, “Are we blind also?”

41Jesus said to them, f“If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains.

John 10

Jesus the True Shepherd

1“Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber.

2“But he who enters by the door is the shepherd of the sheep.

3“To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by aname and leads them out.

4“And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice.

5“Yet they will by no means follow a bstranger, but will flee from him, for they do not know the voice of strangers.”

6Jesus used this illustration, but they did not understand the things which He spoke to them.

Jesus the Good Shepherd

7Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep.

8“All who ever came 1before Me are thieves and robbers, but the sheep did not hear them.

9c“I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.

10“The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.

11d“I am the good shepherd. The good shepherd gives His life for the sheep.

12“But a 2hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and eleaves the sheep and flees; and the wolf catches the sheep and scatters them.

13“The hireling flees because he is a hireling and does not care about the sheep.

14“I am the good shepherd; and fI know My sheep, and gam known by My own.

15h“As the Father knows Me, even so I know the Father; iand I lay down My life for the sheep.

16“And jother sheep I have which are not of this fold; them also I must bring, and they will hear My voice; kand there will be one flock and one shepherd.

17“Therefore My Father lloves Me, mbecause I lay down My life that I may take it again.

18“No one takes it from Me, but I lay it down of Myself. I nhave power to lay it down, and I have power to take it again. oThis command I have received from My Father.”

19Therefore pthere was a division again among the Jews because of these sayings.

20And many of them said, q“He has a demon and is 3mad. Why do you listen to Him?”

21Others said, “These are not the words of one who has a demon. rCan a demon sopen the eyes of the blind?”

The Shepherd Knows His Sheep

22Now it was the Feast of Dedication in Jerusalem, and it was winter.

23And Jesus walked in the temple, tin Solomon’s porch.

24Then the Jews surrounded Him and said to Him, “How long do You keep us in 4doubt? If You are the Christ, tell us plainly.”

25Jesus answered them, “I told you, and you do not believe. uThe works that I do in My Father’s name, they vbear witness of Me.

26“But wyou do not believe, because you are not of My sheep, 5as I said to you.

27x“My sheep hear My voice, and I know them, and they follow Me.

28“And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.

29y“My Father, zwho has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand.

30a“I and My Father are one.”

Renewed Efforts to Stone Jesus

31Then bthe Jews took up stones again to stone Him.

32Jesus answered them, “Many good works I have shown you from My Father. For which of those works do you stone Me?”

33The Jews answered Him, saying, “For a good work we do not stone You, but for cblasphemy, and because You, being a Man, dmake Yourself God.”

34Jesus answered them, “Is it not written in your law, e‘I said, “You are gods” ’?

35“If He called them gods, fto whom the word of God came (and the Scripture gcannot be broken),

36“do you say of Him hwhom the Father sanctified and isent into the world, ‘You are blaspheming,’ jbecause I said, ‘I am kthe Son of God’?

37l“If I do not do the works of My Father, do not believe Me;

38“but if I do, though you do not believe Me, mbelieve the works, that you may know and 6believe nthat the Father is in Me, and I in Him.”

39oTherefore they sought again to seize Him, but He escaped out of their hand.

The Believers Beyond Jordan

40And He went away again beyond the Jordan to the place pwhere John was baptizing at first, and there He stayed.

41Then many came to Him and said, “John performed no sign, qbut all the things that John spoke about this Man were true.”

42And many believed in Him there.

John 11

The Death of Lazarus

1Now a certain man was sick, Lazarus of Bethany, the town of aMary and her sister Martha.

2bIt was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.

3Therefore the sisters sent to Him, saying, “Lord, behold, he whom You love is sick.”

4When Jesus heard that, He said, “This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it.”

5Now Jesus loved Martha and her sister and Lazarus.

6So, when He heard that he was sick, cHe stayed two more days in the place where He was.

7Then after this He said to the disciples, “Let us go to Judea again.”

8The disciples said to Him, “Rabbi, lately the Jews sought to dstone You, and are You going there again?”

9Jesus answered, “Are there not twelve hours in the day? eIf anyone walks in the day, he does not stumble, because he sees the flight of this world.

10“But gif one walks in the night, he stumbles, because the light is not in him.”

11These things He said, and after that He said to them, “Our friend Lazarus hsleeps, but I go that I may wake him up.”

12Then His disciples said, “Lord, if he sleeps he will get well.”

13However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.

14Then Jesus said to them plainly, “Lazarus is dead.

15“And I am glad for your sakes that I was not there, that you may believe. Nevertheless let us go to him.”

16Then iThomas, who is called the Twin, said to his fellow disciples, “Let us also go, that we may die with Him.”

I Am the Resurrection and the Life

17So when Jesus came, He found that he had already been in the tomb four days.

18Now Bethany was near Jerusalem, about 1two miles away.

19And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother.

20Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house.

21Now Martha said to Jesus, “Lord, if You had been here, my brother would not have died.

22“But even now I know that jwhatever You ask of God, God will give You.”

23Jesus said to her, “Your brother will rise again.”

24Martha said to Him, k“I know that he will rise again in the resurrection at the last day.”

25Jesus said to her, “I am lthe resurrection and the life. mHe who believes in Me, though he may ndie, he shall live.

26“And whoever lives and believes in Me shall never die. Do you believe this?”

27She said to Him, “Yes, Lord, oI believe that You are the Christ, the Son of God, who is to come into the world.”

Jesus and Death, the Last Enemy

28And when she had said these things, she went her way and secretly called Mary her sister, saying, “The Teacher has come and is calling for you.”

29As soon as she heard that, she arose quickly and came to Him.

30Now Jesus had not yet come into the town, but 2was in the place where Martha met Him.

31pThen the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, 3saying, “She is going to the tomb to weep there.”

32Then, when Mary came where Jesus was, and saw Him, she qfell down at His feet, saying to Him, r“Lord, if You had been here, my brother would not have died.”

33Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.

34And He said, “Where have you laid him?” They said to Him, “Lord, come and see.”

35sJesus wept.

36Then the Jews said, “See how He loved him!”

37And some of them said, “Could not this Man, twho opened the eyes of the blind, also have kept this man from dying?”

Lazarus Raised from the Dead

38Then Jesus, again groaning in Himself, came to the tomb. It was a cave, and a ustone lay against it.

39Jesus said, “Take away the stone.” Martha, the sister of him who was dead, said to Him, “Lord, by this time there is a stench, for he has been dead four days.”

40Jesus said to her, “Did I not say to you that if you would believe you would vsee the glory of God?”

41Then they took away the stone 4from the place where the dead man was lying. And Jesus lifted up His eyes and said, “Father, I thank You that You have heard Me.

42“And I know that You always hear Me, but wbecause of the people who are standing by I said this, that they may believe that You sent Me.”

43Now when He had said these things, He cried with a loud voice, “Lazarus, come forth!”

44And he who had died came out bound hand and foot with xgraveclothes, and yhis face was wrapped with a cloth. Jesus said to them, “Loose him, and let him go.”

The Plot to Kill Jesus

(Matt. 26:1–5; Mark 14:1, 2; Luke 22:1, 2)

45Then many of the Jews who had come to Mary, zand had seen the things Jesus did, believed in Him.

46But some of them went away to the Pharisees and atold them the things Jesus did.

47bThen the chief priests and the Pharisees gathered a council and said, c“What shall we do? For this Man works many signs.

48“If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation.”

49And one of them, dCaiaphas, being high priest that year, said to them, “You know nothing at all,

50e“nor do you consider that it is expedient for 5us that one man should die for the people, and not that the whole nation should perish.”

51Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation,

52and fnot for that nation only, but galso that He would gather together in one the children of God who were scattered abroad.

53Then, from that day on, they plotted to hput Him to death.

54iTherefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called jEphraim, and there remained with His disciples.

55kAnd the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to lpurify themselves.

56mThen they sought Jesus, and spoke among themselves as they stood in the temple, “What do you think—that He will not come to the feast?”

57Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might nseize Him.

John 12

The Anointing at Bethany

(Matt. 26:6–13; Mark 14:3–9)

1Then, six days before the Passover, Jesus came to Bethany, awhere Lazarus was 1who had been dead, whom He had raised from the dead.

2bThere they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him.

3Then cMary took a pound of very costly oil of dspikenard, anointed the feet of Jesus, and wiped His feet with her hair. And the house was filled with the fragrance of the oil.

4But one of His disciples, eJudas Iscariot, Simon’s son, who would betray Him, said,

5“Why was this fragrant oil not sold for 2three hundred denarii and given to the poor?”

6This he said, not that he cared for the poor, but because he was a thief, and fhad the money box; and he used to take what was put in it.

7But Jesus said, “Let her alone; 3she has kept this for the day of My burial.

8“For gthe poor you have with you always, but Me you do not have always.”

The Plot to Kill Lazarus

9Now a great many of the Jews knew that He was there; and they came, not for Jesus’ sake only, but that they might also see Lazarus, hwhom He had raised from the dead.

10iBut the chief priests plotted to put Lazarus to death also,

11jbecause on account of him many of the Jews went away and believed in Jesus.

The Triumphal Entry

(Matt. 21:1–11; Mark 11:1–11; Luke 19:28–40)

12kThe next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem,

13took branches of palm trees and went out to meet Him, and cried out:

“Hosanna!

l‘Blessed is He who comes in the name of the LORD!’

The King of Israel!”

14mThen Jesus, when He had found a young donkey, sat on it; as it is written:

15“Fearn not, daughter of Zion;

Behold, your King is coming,

Sitting on a donkey’s colt.”

16oHis disciples did not understand these things at first; pbut when Jesus was glorified, qthen they remembered that these things were written about Him and that they had done these things to Him.

17Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness.

18rFor this reason the people also met Him, because they heard that He had done this sign.

19The Pharisees therefore said among themselves, s“You see that you are accomplishing nothing. Look, the world has gone after Him!”

The Fruitful Grain of Wheat

20Now there twere certain Greeks among those uwho came up to worship at the feast.

21Then they came to Philip, vwho was from Bethsaida of Galilee, and asked him, saying, “Sir, we wish to see Jesus.”

22Philip came and told Andrew, and in turn Andrew and Philip told Jesus.

23But Jesus answered them, saying, w“The hour has come that the Son of Man should be glorified.

24“Most assuredly, I say to you, xunless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much 4grain.

25y“He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life.

26“If anyone serves Me, let him zfollow Me; and awhere I am, there My servant will be also. If anyone serves Me, him My Father will honor.

Jesus Predicts His Death on the Cross

27b“Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? cBut for this purpose I came to this hour.

28“Father, glorify Your name.” dThen a voice came from heaven, saying, “I have both glorified it and will glorify it again.”

29Therefore the people who stood by and heard it said that it had thundered. Others said, “An angel has spoken to Him.”

30Jesus answered and said, e“This voice did not come because of Me, but for your sake.

31“Now is the judgment of this world; now fthe ruler of this world will be cast out.

32“And I, gif I am 5lifted up from the earth, will draw hall peoples to Myself.”

33iThis He said, signifying by what death He would die.

34The people answered Him, j“We have heard from the law that the Christ remains forever; and how can You say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

35Then Jesus said to them, “A little while longer kthe light is with you. lWalk while you have the light, lest darkness overtake you; mhe who walks in darkness does not know where he is going.

36“While you have the light, believe in the light, that you may become nsons of light.” These things Jesus spoke, and departed, and owas hidden from them.

Who Has Believed Our Report?

37But although He had done so many psigns before them, they did not believe in Him,

38that the word of Isaiah the prophet might be fulfilled, which he spoke:

q“Lord, who has believed our report?

And to whom has the arm of the LORD been revealed?”

39Therefore they could not believe, because Isaiah said again:

40“Her has blinded their eyes and hardened their hearts,

s Lest they should see with their eyes,

Lest they should understand with their hearts and turn,

So that I should heal them.”

41tThese things Isaiah said 6when he saw His glory and spoke of Him.

Walk in the Light

42Nevertheless even among the rulers many believed in Him, but ubecause of the Pharisees they did not confess Him, lest they should be put out of the synagogue;

43vfor they loved the praise of men more than the praise of God.

44Then Jesus cried out and said, w“He who believes in Me, xbelieves not in Me ybut in Him who sent Me.

45“And zhe who sees Me sees Him who sent Me.

46a“I have come as a light into the world, that whoever believes in Me should not abide in darkness.

47“And if anyone hears My words and does not 7believe, bI do not judge him; for cI did not come to judge the world but to save the world.

48d“He who rejects Me, and does not receive My words, has that which judges him—ethe word that I have spoken will judge him in the last day.

49“For fI have not spoken on My own authority; but the Father who sent Me gave Me a command, gwhat I should say and what I should speak.

50“And I know that His command is everlasting life. Therefore, whatever I speak, just as the Father has told Me, so I hspeak.”

John 13

Jesus Washes the Disciples’ Feet

1Now abefore the Feast of the Passover, when Jesus knew that bHis hour had come that He should depart from this world to the Father, having loved His own who were in the world, He cloved them to the end.

2And 1supper being ended, dthe devil having already put it into the heart of Judas Iscariot, Simon’s son, to betray Him,

3Jesus, knowing ethat the Father had given all things into His hands, and that He fhad come from God and gwas going to God,

4hrose from supper and laid aside His garments, took a towel and girded Himself.

5After that, He poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded.

6Then He came to Simon Peter. And Peter said to Him, i“Lord, are You washing my feet?”

7Jesus answered and said to him, “What I am doing you jdo not understand now, kbut you will know after this.”

8Peter said to Him, “You shall never wash my feet!” Jesus answered him, l“If I do not wash you, you have no part with Me.”

9Simon Peter said to Him, “Lord, not my feet only, but also my hands and my head!”

10Jesus said to him, “He who is bathed needs only to wash his feet, but is completely clean; and myou are clean, but not all of you.”

11For nHe knew who would betray Him; therefore He said, “You are not all clean.”

12So when He had washed their feet, taken His garments, and sat down again, He said to them, “Do you 2know what I have done to you?

13o“You call Me Teacher and Lord, and you say well, for so I am.

14p“If I then, your Lord and Teacher, have washed your feet, qyou also ought to wash one another’s feet.

15“For rI have given you an example, that you should do as I have done to you.

16s“Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him.

17t“If you know these things, blessed are you if you do them.

Jesus Identifies His Betrayer

(Matt. 26:21–25; Mark 14:18, 19; Luke 22:21–23)

18“I do not speak concerning all of you. I know whom I have chosen; but that the uScripture may be fulfilled, v‘He who eats 3bread with Me has lifted up his heel against Me.’

19w“Now I tell you before it comes, that when it does come to pass, you may believe that I am He.

20x“Most assuredly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.”

21yWhen Jesus had said these things, zHe was troubled in spirit, and testified and said, “Most assuredly, I say to you, aone of you will betray Me.”

22Then the disciples looked at one another, perplexed about whom He spoke.

23Now bthere was 4leaning on Jesus’ bosom one of His disciples, whom Jesus loved.

24Simon Peter therefore motioned to him to ask who it was of whom He spoke.

25Then, leaning 5back on Jesus’ breast, he said to Him, “Lord, who is it?”

26Jesus answered, “It is he to whom I shall give a piece of bread when I have dipped it.” And having dipped the bread, He gave it to cJudas Iscariot, the son of Simon.

27dNow after the piece of bread, Satan entered him. Then Jesus said to him, “What you do, do quickly.”

28But no one at the table knew for what reason He said this to him.

29For some thought, because eJudas had the money box, that Jesus had said to him, “Buy those things we need for the feast,” or that he should give something to the poor.

30Having received the piece of bread, he then went out immediately. And it was night.

The New Commandment

31So, when he had gone out, Jesus said, f“Now the Son of Man is glorified, and gGod is glorified in Him.

32“If God is glorified in Him, God will also glorify Him in Himself, and hglorify Him immediately.

33“Little children, I shall be with you a ilittle while longer. You will seek Me; jand as I said to the Jews, ‘Where I am going, you cannot come,’ so now I say to you.

34k“A new commandment I give to you, that you love one another; as I have loved you, that you also love one another.

35l“By this all will know that you are My disciples, if you have love for one another.”

Jesus Predicts Peter’s Denial

36Simon Peter said to Him, “Lord, where are You going?” Jesus answered him, “Where I mam going you cannot follow Me now, but nyou shall follow Me afterward.”

37Peter said to Him, “Lord, why can I not follow You now? I will olay down my life for Your sake.”

38Jesus answered him, “Will you lay down your life for My sake? Most assuredly, I say to you, the rooster shall not pcrow till you have denied Me three times.

John 14

The Way, the Truth, and the Life

1“Let anot your heart be troubled; you believe in God, believe also in Me.

2“In My Father’s house are many 1mansions; if it were not so, 2I would have told you. bI go to prepare a place for you.

3“And if I go and prepare a place for you, cI will come again and receive you to Myself; that dwhere I am, there you may be also.

4“And where I go you know, and the way you know.”

5eThomas said to Him, “Lord, we do not know where You are going, and how can we know the way?”

6Jesus said to him, “I am fthe way, gthe truth, and hthe life. iNo one comes to the Father jexcept through Me.

The Father Revealed

7k“If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him.”

8Philip said to Him, “Lord, show us the Father, and it is sufficient for us.”

9Jesus said to him, “Have I been with you so long, and yet you have not known Me, Philip? lHe who has seen Me has seen the Father; so how can you say, ‘Show us the Father’?

10“Do you not believe that mI am in the Father, and the Father in Me? The words that I speak to you nI do not speak on My own authority; but the Father who dwells in Me does the works.

11“Believe Me that I am in the Father and the Father in Me, oor else believe Me for the sake of the works themselves.

The Answered Prayer

12p“Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father.

13q“And whatever you ask in My name, that I will do, that the Father may be rglorified in the Son.

14“If you 3ask anything in My name, I will do it.

Jesus Promises Another Helper

15s“If you love Me, 4keep My commandments.

16“And I will pray the Father, and tHe will give you another 5Helper, that He may abide with you forever—

17u“the Spirit of truth, vwhom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you wand will be in you.

18x“I will not leave you orphans; yI will come to you.

Indwelling of the Father and the Son

19“A little while longer and the world will see Me no more, but zyou will see Me. aBecause I live, you will live also.

20“At that day you will know that bI am in My Father, and you in Me, and I in you.

21c“He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and 6manifest Myself to him.”

22dJudas (not Iscariot) said to Him, “Lord, how is it that You will manifest Yourself to us, and not to the world?”

23Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, eand We will come to him and make Our home with him.

24“He who does not love Me does not keep My words; and fthe word which you hear is not Mine but the Father’s who sent Me.

The Gift of His Peace

25“These things I have spoken to you while being present with you.

26“But gthe 7Helper, the Holy Spirit, whom the Father will hsend in My name, iHe will teach you all things, and bring to your jremembrance all things that I said to you.

27k“Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid.

28“You have heard Me lsay to you, ‘I am going away and coming back to you.’ If you loved Me, you would rejoice because 8I said, m‘I am going to the Father,’ for nMy Father is greater than I.

29“And onow I have told you before it comes, that when it does come to pass, you may believe.

30“I will no longer talk much with you, pfor the ruler of this world is coming, and he has qnothing in Me.

31“But that the world may know that I love the Father, and ras the Father gave Me commandment, so I do. Arise, let us go from here.

John 15

The True Vine

1“I am the true vine, and My Father is the vinedresser.

2a“Every branch in Me that does not bear fruit He 1takes away; and every branch that bears fruit He prunes, that it may bear bmore fruit.

3c“You are already clean because of the word which I have spoken to you.

4d“Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.

5“I am the vine, you are the branches. He who abides in Me, and I in him, bears much efruit; for without Me you can do fnothing.

6“If anyone does not abide in Me, ghe is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.

7“If you abide in Me, and My words habide in you, iyou2 will ask what you desire, and it shall be done for you.

8j“By this My Father is glorified, that you bear much fruit; kso you will be My disciples.

Love and Joy Perfected

9“As the Father lloved Me, I also have loved you; abide in My love.

10m“If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love.

11“These things I have spoken to you, that My joy may remain in you, and nthat your joy may be full.

12o“This is My pcommandment, that you love one another as I have loved you.

13q“Greater love has no one than this, than to lay down one’s life for his friends.

14r“You are My friends if you do whatever I command you.

15“No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, sfor all things that I heard from My Father I have made known to you.

16t“You did not choose Me, but I chose you and uappointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father vin My name He may give you.

17“These things I command you, that you love one another.

The World’s Hatred

18w“If the world hates you, you know that it hated Me before it hated you.

19x“If you were of the world, the world would love its own. Yet ybecause you are not of the world, but I chose you out of the world, therefore the world hates you.

20“Remember the word that I said to you, z‘A servant is not greater than his master.’ If they persecuted Me, they will also persecute you. aIf they kept My word, they will keep yours also.

21“But ball these things they will do to you for My name’s sake, because they do not know Him who sent Me.

22c“If I had not come and spoken to them, they would have no sin, dbut now they have no excuse for their sin.

23e“He who hates Me hates My Father also.

24“If I had not done among them fthe works which no one else did, they would have no sin; but now they have gseen and also hated both Me and My Father.

25“But this happened that the word might be fulfilled which is written in their law, h‘They hated Me without a cause.’

The Coming Rejection

26i“But when the 3Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, jHe will testify of Me.

27“And kyou also will bear witness, because lyou have been with Me from the beginning.

John 16

Jesus Warns and Comforts His Disciples

1“These things I have spoken to you, that you ashould not be made to stumble.

2b“They will put you out of the synagogues; yes, the time is coming cthat whoever kills you will think that he offers God service.

3“And dthese things they will do 1to you because they have not known the Father nor Me.

4“But these things I have told you, that when 2the time comes, you may remember that I told you of them. And these things I did not say to you at the beginning, because I was with you.

The Work of the Holy Spirit

5“But now I ego away to Him who sent Me, and none of you asks Me, ‘Where are You going?’

6“But because I have said these things to you, fsorrow has filled your heart.

7“Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but gif I depart, I will send Him to you.

8“And when He has hcome, He will convict the world of sin, and of righteousness, and of judgment:

9i“of sin, because they do not believe in Me;

10j“of righteousness, kbecause I go to My Father and you see Me no more;

11l“of judgment, because mthe ruler of this world is judged.

12“I still have many things to say to you, nbut you cannot bear them now.

13“However, when He, othe Spirit of truth, has come, pHe will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.

14q“He will glorify Me, for He will take of what is Mine and declare it to you.

15r“All things that the Father has are Mine. Therefore I said that He 3will take of Mine and declare it to you.

Sorrow Will Turn to Joy

16“A slittle while, and you will not see Me; and again a little while, and you will see Me, tbecause I go to the Father.”

17Then some of His disciples said among themselves, “What is this that He says to us, ‘A little while, and you will not see Me; and again a little while, and you will see Me’; and, ‘because I go to the Father’?”

18They said therefore, “What is this that He says, ‘A little while’? We do not 4know what He is saying.”

19Now Jesus knew that they desired to ask Him, and He said to them, “Are you inquiring among yourselves about what I said, ‘A little while, and you will not see Me; and again a little while, and you will see Me’?

20“Most assuredly, I say to you that you will weep and ulament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into vjoy.

21w“A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world.

22“Therefore you now have sorrow; but I will see you again and xyour heart will rejoice, and your joy no one will take from you.

23“And in that day you will ask Me nothing. yMost assuredly, I say to you, whatever you ask the Father in My name He will give you.

24“Until now you have asked nothing in My name. Ask, and you will receive, zthat your joy may be afull.

Jesus Christ Has Overcome the World

25“These things I have spoken to you in figurative language; but the time is coming when I will no longer speak to you in figurative language, but I will tell you bplainly about the Father.

26“In that day you will ask in My name, and I do not say to you that I shall pray the Father for you;

27c“for the Father Himself loves you, because you have loved Me, and dhave believed that I came forth from God.

28e“I came forth from the Father and have come into the world. Again, I leave the world and go to the Father.”

29His disciples said to Him, “See, now You are speaking plainly, and using no figure of speech!

30“Now we are sure that fYou know all things, and have no need that anyone should question You. By this gwe believe that You came forth from God.”

31Jesus answered them, “Do you now believe?

32h“Indeed the hour is coming, yes, has now come, that you will be scattered, ieach to his 5own, and will leave Me alone. And jyet I am not alone, because the Father is with Me.

33“These things I have spoken to you, that kin Me you may have peace. lIn the world you 6will have tribulation; but be of good cheer, mI have overcome the world.”

John 17

Jesus Prays for Himself

1Jesus spoke these words, lifted up His eyes to heaven, and said: “Father, athe hour has come. Glorify Your Son, that Your Son also may glorify You,

2b“as You have given Him authority over all flesh, that He 1should give eternal life to as many cas You have given Him.

3“And dthis is eternal life, that they may know You, ethe only true God, and Jesus Christ fwhom You have sent.

4g“I have glorified You on the earth. hI have finished the work iwhich You have given Me to do.

5“And now, O Father, glorify Me together 2with Yourself, with the glory jwhich I had with You before the world was.

Jesus Prays for His Disciples

6k“I have 3manifested Your name to the men lwhom You have given Me out of the world. mThey were Yours, You gave them to Me, and they have kept Your word.

7“Now they have known that all things which You have given Me are from You.

8“For I have given to them the words nwhich You have given Me; and they have received them, oand have known surely that I came forth from You; and they have believed that pYou sent Me.

9“I pray for them. qI do not pray for the world but for those whom You have given Me, for they are Yours.

10“And all Mine are Yours, and rYours are Mine, and I am glorified in them.

11s“Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, tkeep4 through Your name those whom You have given Me, that they may be one uas We are.

12“While I was with them 5in the world, vI kept them in 6Your name. Those whom You gave Me I have kept; and wnone of them is 7lost xexcept the son of 8perdition, ythat the Scripture might be fulfilled.

13“But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves.

14“I have given them Your word; zand the world has hated them because they are not of the world, ajust as I am not of the world.

15“I do not pray that You should take them out of the world, but bthat You should keep them from the evil one.

16“They are not of the world, just as I am not of the world.

17c“Sanctify9 them by Your truth. dYour word is truth.

18e“As You sent Me into the world, I also have sent them into the world.

19“And ffor their sakes I sanctify Myself, that they also may be sanctified by the truth.

Jesus Prays for All Believers

20“I do not pray for these alone, but also for those who 10will believe in Me through their word;

21g“that they all may be one, as hYou, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.

22“And the iglory which You gave Me I have given them, jthat they may be one just as We are one:

23“I in them, and You in Me; kthat they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.

24l“Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; mfor You loved Me before the foundation of the world.

25“O righteous Father! nThe world has not known You, but oI have known You; and pthese have known that You sent Me.

26q“And I have declared to them Your name, and will declare it, that the love rwith which You loved Me may be in them, and I in them.”

John 18

Betrayal and Arrest in Gethsemane

(Matt. 26:47–56; Mark 14:43–52; Luke 22:47–53)

1When Jesus had spoken these words, aHe went out with His disciples over bthe Brook Kidron, where there was a garden, which He and His disciples entered.

2And Judas, who betrayed Him, also knew the place; cfor Jesus often met there with His disciples.

3dThen Judas, having received a detachment of troops, and officers from the chief priests and Pharisees, came there with lanterns, torches, and weapons.

4Jesus therefore, eknowing all things that would come upon Him, went forward and said to them, “Whom are you seeking?”

5They answered Him, f“Jesus 1of Nazareth.” Jesus said to them, “I am He.” And Judas, who gbetrayed Him, also stood with them.

6Now when He said to them, “I am He,” they drew back and fell to the ground.

7Then He asked them again, “Whom are you seeking?” And they said, “Jesus of Nazareth.”

8Jesus answered, “I have told you that I am He. Therefore, if you seek Me, let these go their way,”

9that the saying might be fulfilled which He spoke, h“Of those whom You gave Me I have lost none.”

10iThen Simon Peter, having a sword, drew it and struck the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.

11So Jesus said to Peter, “Put your sword into the sheath. Shall I not drink jthe cup which My Father has given Me?”

Before the High Priest

12Then the detachment of troops and the captain and the officers of the Jews arrested Jesus and bound Him.

13And kthey led Him away to lAnnas first, for he was the father-in-law of mCaiaphas who was high priest that year.

14nNow it was Caiaphas who advised the Jews that it was 2expedient that one man should die for the people.

Peter Denies Jesus

(Matt. 26:69–75; Mark 14:66–72; Luke 22:54–62)

15oAnd Simon Peter followed Jesus, and so did panother3 disciple. Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.

16qBut Peter stood at the door outside. Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.

17Then the servant girl who kept the door said to Peter, “You are not also one of this Man’s disciples, are you?” He said, “I am rnot.”

18Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves. And Peter stood with them and warmed himself.

Jesus Questioned by the High Priest

19The high priest then asked Jesus about His disciples and His doctrine.

20Jesus answered him, s“I spoke openly to the world. I always taught tin synagogues and uin the temple, where 4the Jews always meet, and in secret I have said nothing.

21“Why do you ask Me? Ask vthose who have heard Me what I said to them. Indeed they know what I said.”

22And when He had said these things, one of the officers who stood by wstruck5 Jesus with the palm of his hand, saying, “Do You answer the high priest like that?”

23Jesus answered him, “If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?”

24xThen Annas sent Him bound to yCaiaphas the high priest.

Peter Denies Twice More

25Now Simon Peter stood and warmed himself. zTherefore they said to him, “You are not also one of His disciples, are you?” He denied it and said, “I am not!”

26One of the servants of the high priest, a relative of him whose ear Peter cut off, said, “Did I not see you in the garden with Him?”

27Peter then denied again; and aimmediately a rooster crowed.

In Pilate’s Court

(Matt. 27:1, 2, 11–14; Mark 15:1–5; Luke 23:1–5)

28bThen they led Jesus from Caiaphas to the Praetorium, and it was early morning. cBut they themselves did not go into the 6Praetorium, lest they should be defiled, but that they might eat the Passover.

29dPilate then went out to them and said, “What accusation do you bring against this Man?”

30They answered and said to him, “If He were not 7an evildoer, we would not have delivered Him up to you.”

31Then Pilate said to them, “You take Him and judge Him according to your law.” Therefore the Jews said to him, “It is not lawful for us to put anyone to death,”

32ethat the saying of Jesus might be fulfilled which He spoke, fsignifying by what death He would die.

33gThen Pilate entered the 8Praetorium again, called Jesus, and said to Him, “Are You the King of the Jews?”

34Jesus answered him, “Are you speaking for yourself about this, or did others tell you this concerning Me?”

35Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?”

36hJesus answered, i“My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.”

37Pilate therefore said to Him, “Are You a king then?” Jesus answered, “You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, jthat I should bear kwitness to the truth. Everyone who lis of the truth mhears My voice.”

38Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews, and said to them, n“I find no fault in Him at all.

Taking the Place of Barabbas

(Matt. 27:15–23; Mark 15:6–14; Luke 23:13–23)

39o“But you have a custom that I should release someone to you at the Passover. Do you therefore want me to release to you the King of the Jews?”

40pThen they all cried again, saying, “Not this Man, but Barabbas!” qNow Barabbas was a robber.

John 19

The Soldiers Mock Jesus

(Matt. 27:27–31; Mark 15:16–20)

1So then aPilate took Jesus and scourged Him.

2And the soldiers twisted a crown of thorns and put it on His head, and they put on Him a purple robe.

31Then they said, “Hail, King of the Jews!” And they bstruck Him with their hands.

4Pilate then went out again, and said to them, “Behold, I am bringing Him out to you, cthat you may know that I find no fault in Him.”

Pilate’s Decision

5Then Jesus came out, wearing the crown of thorns and the purple robe. And Pilate said to them, “Behold the Man!”

6dTherefore, when the chief priests and officers saw Him, they cried out, saying, “Crucify Him, crucify Him!” Pilate said to them, “You take Him and crucify Him, for I find no fault in Him.”

7The Jews answered him, e“We have a law, and according to 2our law He ought to die, because fHe made Himself the Son of God.”

8Therefore, when Pilate heard that saying, he was the more afraid,

9and went again into the Praetorium, and said to Jesus, “Where are You from?” gBut Jesus gave him no answer.

10Then Pilate said to Him, “Are You not speaking to me? Do You not know that I have 3power to crucify You, and power to release You?”

11Jesus answered, h“You could have no power at all against Me unless it had been given you from above. Therefore ithe one who delivered Me to you has the greater sin.”

12From then on Pilate sought to release Him, but the Jews cried out, saying, “If you let this Man go, you are not Caesar’s friend. jWhoever makes himself a king speaks against Caesar.”

13kWhen Pilate therefore heard that saying, he brought Jesus out and sat down in the judgment seat in a place that is called The Pavement, but in Hebrew, Gabbatha.

14Now lit was the Preparation Day of the Passover, and about the sixth hour. And he said to the Jews, “Behold your King!”

15But they cried out, “Away with Him, away with Him! Crucify Him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, m“We have no king but Caesar!”

16nThen he delivered Him to them to be crucified. So they took Jesus 4and led Him away.

The King on a Cross

(Matt. 27:32–56; Mark 15:21–41; Luke 23:26–49)

17oAnd He, bearing His cross, pwent out to a place called the Place of a Skull, which is called in Hebrew, Golgotha,

18where they crucified Him, and qtwo others with Him, one on either side, and Jesus in the center.

19rNow Pilate wrote a title and put it on the cross. And the writing was:

JESUS OF NAZARETH, THE KING OF THE JEWS.

20Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin.

21Therefore the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘He said, “I am the King of the Jews.” ’ ”

22Pilate answered, “What I have written, I have written.”

23sThen the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part, and also the tunic. Now the tunic was without seam, woven from the top in one piece.

24They said therefore among themselves, “Let us not tear it, but cast lots for it, whose it shall be,” that the Scripture might be fulfilled which says:

t“They divided My garments among them,

And for My clothing they cast lots.”

Therefore the soldiers did these things.

Behold Your Mother

25uNow there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of vClopas, and Mary Magdalene.

26When Jesus therefore saw His mother, and wthe disciple whom He loved standing by, He said to His mother, x“Woman, behold your son!”

27Then He said to the disciple, “Behold your mother!” And from that hour that disciple took her yto his own home.

It Is Finished

28After this, Jesus, 5knowing that all things were now accomplished, zthat the Scripture might be fulfilled, said, “I thirst!”

29Now a vessel full of sour wine was sitting there; and athey filled a sponge with sour wine, put it on hyssop, and put it to His mouth.

30So when Jesus had received the sour wine, He said, b“It is finished!” And bowing His head, He gave up His spirit.

Jesus’ Side Is Pierced

31cTherefore, because it was the Preparation Day, dthat the bodies should not remain on the cross on the Sabbath (for that Sabbath was a ehigh day), the Jews asked Pilate that their legs might be broken, and that they might be taken away.

32Then the soldiers came and broke the legs of the first and of the other who was crucified with Him.

33But when they came to Jesus and saw that He was already dead, they did not break His legs.

34But one of the soldiers pierced His side with a spear, and immediately fblood and water came out.

35And he who has seen has testified, and his testimony is gtrue; and he knows that he is telling the truth, so that you may hbelieve.

36For these things were done that the Scripture should be fulfilled, i“Not one of His bones shall be broken.”

37And again another Scripture says, j“They shall look on Him whom they pierced.”

Jesus Buried in Joseph’s Tomb

(Matt. 27:57–61; Mark 15:42–47; Luke 23:50–56)

38kAfter this, Joseph of Arimathea, being a disciple of Jesus, but secretly, lfor fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate gave him permission. So he came and took the body of Jesus.

39And mNicodemus, who at first came to Jesus by night, also came, bringing a mixture of nmyrrh and aloes, about a hundred pounds.

40Then they took the body of Jesus, and obound it in strips of linen with the spices, as the custom of the Jews is to bury.

41Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid.

42So pthere they laid Jesus, qbecause of the Jews’ Preparation Day, for the tomb was nearby.

John 20

The Empty Tomb

(Matt. 28:1–10; Mark 16:1–8; Luke 24:1–12)

1Now on the afirst day of the week Mary Magdalene went to the tomb early, while it was still dark, and saw that the bstone had been taken away from the tomb.

2Then she ran and came to Simon Peter, and to the cother disciple, dwhom Jesus loved, and said to them, “They have taken away the Lord out of the tomb, and we do not know where they have laid Him.”

3ePeter therefore went out, and the other disciple, and were going to the tomb.

4So they both ran together, and the other disciple outran Peter and came to the tomb first.

5And he, stooping down and looking in, saw fthe linen cloths lying there; yet he did not go in.

6Then Simon Peter came, following him, and went into the tomb; and he saw the linen cloths lying there,

7and gthe 1handkerchief that had been around His head, not lying with the linen cloths, but folded together in a place by itself.

8Then the hother disciple, who came to the tomb first, went in also; and he saw and believed.

9For as yet they did not 2know the iScripture, that He must rise again from the dead.

10Then the disciples went away again to their own homes.

Mary Magdalene Sees the Risen Lord

11jBut Mary stood outside by the tomb weeping, and as she wept she stooped down and looked into the tomb.

12And she saw two angels in white sitting, one at the head and the other at the feet, where the body of Jesus had lain.

13Then they said to her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I do not know where they have laid Him.”

14kNow when she had said this, she turned around and saw Jesus standing there, and ldid not know that it was Jesus.

15Jesus said to her, “Woman, why are you weeping? Whom are you seeking?” She, supposing Him to be the gardener, said to Him, “Sir, if You have carried Him away, tell me where You have laid Him, and I will take Him away.”

16Jesus said to her, m“Mary!” She turned and said to 3Him, “Rabboni!” (which is to say, Teacher).

17Jesus said to her, “Do not cling to Me, for I have not yet nascended to My Father; but go to oMy brethren and say to them, p‘I am ascending to My Father and your Father, and to qMy God and your God.’ ”

18rMary Magdalene came and told the 4disciples that she had seen the Lord, and that He had spoken these things to her.

The Apostles Commissioned

(Luke 24:36–43; 1 Cor. 15:5)

19sThen, the same day at evening, being the first day of the week, when the doors were shut where the disciples were 5assembled, for tfear of the Jews, Jesus came and stood in the midst, and said to them, u“Peace be with you.”

20When He had said this, He vshowed them His hands and His side. wThen the disciples were glad when they saw the Lord.

21So Jesus said to them again, “Peace to you! xAs the Father has sent Me, I also send you.”

22And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit.

23y“If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

Seeing and Believing

24Now Thomas, zcalled the Twin, one of the twelve, was not with them when Jesus came.

25The other disciples therefore said to him, “We have seen the Lord.” So he said to them, “Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe.”

26And after eight days His disciples were again inside, and Thomas with them. Jesus came, the doors being shut, and stood in the midst, and said, “Peace to you!”

27Then He said to Thomas, “Reach your finger here, and look at My hands; and areach your hand here, and put it into My side. Do not be bunbelieving, but believing.”

28And Thomas answered and said to Him, “My Lord and my God!”

29Jesus said to him, 6“Thomas, because you have seen Me, you have believed. cBlessed are those who have not seen and yet have believed.”

That You May Believe

30And dtruly Jesus did many other signs in the presence of His disciples, which are not written in this book;

31ebut these are written that fyou may believe that Jesus gis the Christ, the Son of God, hand that believing you may have life in His name.

John 21

Breakfast by the Sea

1After these things Jesus showed Himself again to the disciples at the aSea of Tiberias, and in this way He showed Himself:

2Simon Peter, bThomas called the Twin, cNathanael of dCana in Galilee, ethe sons of Zebedee, and two others of His disciples were together.

3Simon Peter said to them, “I am going fishing.” They said to him, “We are going with you also.” They went out and 1immediately got into the boat, and that night they caught nothing.

4But when the morning had now come, Jesus stood on the shore; yet the disciples fdid not know that it was Jesus.

5Then gJesus said to them, “Children, have you any food?” They answered Him, “No.”

6And He said to them, h“Cast the net on the right side of the boat, and you will find some.” So they cast, and now they were not able to draw it in because of the multitude of fish.

7Therefore ithat disciple whom Jesus loved said to Peter, “It is the Lord!” Now when Simon Peter heard that it was the Lord, he put on his outer garment (for he had removed it), and plunged into the sea.

8But the other disciples came in the little boat (for they were not far from land, but about two hundred cubits), dragging the net with fish.

9Then, as soon as they had come to land, they saw a fire of coals there, and fish laid on it, and bread.

10Jesus said to them, “Bring some of the fish which you have just caught.”

11Simon Peter went up and dragged the net to land, full of large fish, one hundred and fifty-three; and although there were so many, the net was not broken.

12Jesus said to them, j“Come and eat breakfast.” Yet none of the disciples dared ask Him, “Who are You?”—knowing that it was the Lord.

13Jesus then came and took the bread and gave it to them, and likewise the fish.

14This is now kthe third time Jesus showed Himself to His disciples after He was raised from the dead.

Jesus Restores Peter

15So when they had eaten breakfast, Jesus said to Simon Peter, “Simon, son of 2Jonah, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I 3love You.” He said to him, l“Feed My lambs.”

16He said to him again a second time, “Simon, son of 4Jonah, do you love Me?” He said to Him, “Yes, Lord; You know that I 5love You.” mHe said to him, “Tend My nsheep.”

17He said to him the third time, “Simon, son of 6Jonah, do you 7love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, oYou know all things; You know that I love You.” Jesus said to him, “Feed My sheep.

18p“Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish.”

19This He spoke, signifying qby what death he would glorify God. And when He had spoken this, He said to him, r“Follow Me.”

The Beloved Disciple and His Book

20Then Peter, turning around, saw the disciple swhom Jesus loved following, twho also had leaned on His breast at the supper, and said, “Lord, who is the one who betrays You?”

21Peter, seeing him, said to Jesus, “But Lord, what about this man?”

22Jesus said to him, “If I 8will that he remain utill I come, what is that to you? You follow Me.”

23Then this saying went out among the brethren that this disciple would not die. Yet Jesus did not say to him that he would not die, but, “If I will that he remain till I come, what is that to you?”

24This is the disciple who vtestifies of these things, and wrote these things; and we know that his testimony is true.

25wAnd there are also many other things that Jesus did, which if they were written one by one, xI suppose that even the world itself could not contain the books that would be written. Amen.

John Commentaries

John 1

1:1–18 These verses constitute the prologue which introduces many of the major themes that John will treat, especially the main theme that “Jesus is the Christ, the Son of God” (vv. 12–14, 18; cf. 20:31). Several key words repeated throughout the gospel (e.g., life, light, witness, glory) appear here. The remainder of the gospel develops the theme of the prologue as to how the eternal “Word” of God, Jesus the Messiah and Son of God, became flesh and ministered among men so that all who believe in Him would be saved. Although John wrote the prologue with the simplest vocabulary in the NT, the truths which the prologue conveys are the most profound. Six basic truths about Christ as the Son of God are featured in the prologue: 1) the eternal Christ (vv. 1–3); 2) the incarnate Christ (vv. 4, 5); 3) the forerunner of Christ (vv. 6–8); 4) the unrecognized Christ (vv. 9–11); 5) the omnipotent Christ (vv. 12, 13); and 6) the glorious Christ (vv. 14–18).

1:1 In the beginning. In contrast to 1 John 1:1 where John used a similar phrase (“from the beginning”) to refer to the starting point of Jesus’ ministry and gospel preaching, this phrase parallels Gen. 1:1 where the same phrase is used. John used the phrase in an absolute sense to refer to the beginning of the time-space-material universe. was. The verb highlights the eternal pre-existence of the Word, i.e., Jesus Christ. Before the universe began, the Second Person of the Trinity always existed; i.e., He always was (cf. 8:58). This word is used in contrast with the verb “was made” (or “were made”) in v. 3 which indicates a beginning in time. Because of John’s theme that Jesus Christ is the eternal God, the Second Person of the Trinity, he did not include a genealogy as Matthew and Luke did. While in terms of Jesus’ humanity, He had a human genealogy; in terms of His deity, He has no genealogy. the Word. John borrowed the use of the term “Word” not only from the vocabulary of the OT but also from Gr. philosophy, in which the term was essentially impersonal, signifying the rational principle of “divine reason,” “mind,” or even “wisdom.” John, however, imbued the term entirely with OT and Christian meaning (e.g., Gen. 1:3 where God’s Word brought the world into being; Pss. 33:6; 107:20; Prov. 8:27 where God’s Word is His powerful self-expression in creation, wisdom, revelation, and salvation) and made it refer to a person, i.e., Jesus Christ. Greek philosophical usage, therefore, is not the exclusive background of John’s thought. Strategically, the term “Word” serves as a bridge-word to reach not only Jews but also the unsaved Greeks. John chose this concept because both Jews and Greeks were familiar with it. the Word was with God. The Word, as the Second Person of the Trinity, was in intimate fellowship with God the Father throughout all eternity. Yet, although the Word enjoyed the splendors of heaven and eternity with the Father (Is. 6:1–13; cf. 12:41; 17:5), He willingly gave up His heavenly status, taking the form of a man, and became subject to the death of the cross (see notes on Phil. 2:6–8). was God. The Gr. construction emphasizes that the Word had all the essence or attributes of deity, i.e., Jesus the Messiah was fully God (cf. Col. 2:9). Even in His incarnation when He emptied Himself, He did not cease to be God but took on a genuine human nature/body and voluntarily refrained from the independent exercise of the attributes of deity.

1:3 All things were made through Him. Jesus Christ was God the Father’s agent involved in creating everything in the universe (Col. 1:16, 17; Heb. 1:2).

1:4, 5 life…light…darkness. John introduces the reader to contrastive themes that occur throughout the gospel. “Life” and “light” are qualities of the Word that are shared not only among the Godhead (5:26) but also by those who respond to the gospel message regarding Jesus Christ (8:12; 9:5; 10:28; 11:25; 14:6). John uses the word “life” about 36 times in his gospel, far more than any other NT book. It refers not only in a broad sense to physical and temporal life that the Son imparted to the created world through His involvement as the agent of creation (v. 3), but especially to spiritual and eternal life imparted as a gift through belief in Him (3:15; 17:3; Eph. 2:5). In Scripture “light” and “darkness” are very familiar symbols. Intellectually, “light” refers to biblical truth while “darkness” refers to error or falsehood (cf. Ps. 119:105; Prov. 6:23). Morally, “light” refers to holiness or purity (1 John 1:5) while “darkness” refers to sin or wrongdoing (3:19; 12:35, 46; Rom. 13:11–14; 1 Thess. 5:4–7; 1 John 1:6; 2:8–11). “Darkness” has special significance in relationship to Satan (and his demonic cohorts) who rules the present spiritually dark world (1 John 5:19) as the “prince of the power of the air” promoting spiritual darkness and rebellion against God (Eph. 2:2). John uses the term “darkness” 14 times (8 in the gospel and 6 in 1 John) out of its 17 occurrences in the NT, making it almost an exclusive Johannine word. In John, “light” and “life” have their special significance in relationship to the Lord Jesus Christ, the Word (v. 9; 9:5; 1 John 1:5–7; 5:12, 20).

1:5 comprehend. The better meaning of this term in context is “overcome.” Darkness is not able to overcome or conquer the light. Just as a single candle can overcome a room filled with darkness, so also the powers of darkness are overcome by the person and work of the Son through His death on the cross (cf. 19:11a).

1:6 sent from God. As forerunner to Jesus, John was to bear witness to Him as the Messiah and Son of God. With John’s ministry, the “400 silent years” between the end of the OT and the beginning of the NT period, during which God had given no revelation, ended. John. The name “John” always refers to John the Baptist in this gospel, never to the Apostle John. The writer of this gospel calls him merely “John” without using the phrase “the Baptist,” unlike the other gospels which use the additional description to identify him (Matt. 3:1; Mark 6:14; Luke 7:20). Moreover, John the apostle (or, son of Zebedee) never identified himself directly by name in the gospel even though he was one of the 3 most intimate associates of Jesus (Matt. 17:1). Such silence argues strongly that John the apostle authored the gospel and that his readers knew full well that he composed the gospel that bears his name. For more on John the Baptist, cf. Matt. 3:1–6; Mark 1:2–6; Luke 1:5–25, 57–80.

1:7 witness…bear witness. The terms “witness” or “bear witness” receive special attention in this gospel, reflecting the courtroom language of the OT where the truth of a matter was to be established on the basis of multiple witnesses (8:17, 18; cf. Deut. 17:6; 19:15). Not only did John the Baptist witness regarding Jesus as Messiah and Son of God (vv. 19–34; 3:27–30; 5:35), but there were other witnesses: 1) the Samaritan woman (4:29); 2) the works of Jesus (10:25); 3) the Father (5:32–37); 4) the OT (5:39, 40); 5) the crowd (12:17); and 6) the Holy Spirit (15:26, 27). that all through him might believe. “Him” refers not to Christ but to John as the agent who witnessed to Christ. The purpose of his testimony was to produce faith in Jesus Christ as the Savior of the world.

1:8 He was not that Light. While John the Baptist was the agent of belief, Jesus Christ is the object of belief. Although John’s person and ministry were vitally important (Matt. 11:11), he was merely the forerunner who announced the coming of the Messiah. Many years after John’s ministry and death, some still failed to understand John’s subordinate role to Jesus (Acts 19:1–3).

1:9 the true Light…coming into the world. The marginal note is the preferred translation. The words “coming into the world” would be better grammatically if attached to “light” rather than “every man” and thus translated “the true Light coming into the world gives light to every man.” This highlights the incarnation of Jesus Christ (v. 14; 3:16). which gives light to every man. Through God’s sovereign power, every man has enough light to be responsible. God has planted His knowledge in man through general revelation in creation and conscience. The result of general revelation, however, does not produce salvation but either leads to the complete light of Jesus Christ or produces condemnation in those who reject such “light” (see notes on Rom. 1:19, 20; 2:12–16). The coming of Jesus Christ was the fulfillment and embodiment of the light that God had placed inside the heart of man. the world. The basic sense of this Gr. word meaning “an ornament” is illustrated by the word “cosmetic” (1 Pet. 3:3). While the NT uses it a total of 185 times, John had a particular fondness for this term, using it 78 times in his gospel, 24 times in 1-3 John and 3 times in Revelation. John gives it several shades of meaning: 1) the physical created universe (v. 9; cf. v. 3; 21:24, 25); 2) humanity in general (3:16; 6:33, 51; 12:19); and 3) the invisible spiritual system of evil dominated by Satan and all that it offers in opposition to God, His Word, and His people (3:19; 4:42; 7:7; 14:17, 22, 27, 30; 15:18, 19; 16:8, 20, 33; 17:6, 9, 14; cf. 1 Cor. 1:21; 2 Pet. 1:4; 1 John 5:19). The latter concept is the significant new use that the term acquires in the NT and that predominates in John. Thus, in the majority of times that John uses the word, it has decidedly negative overtones.

1:11 His own…His own. The first usage of “His own” most likely refers to the world of mankind in general, while the second refers to the Jewish nation. As Creator, the world belongs to the Word as His property but the world did not even recognize Him due to spiritual blindness (cf. also v. 10). John used the second occurrence of “His own” in a narrower sense to refer to Jesus’ own physical lineage, the Jews. Although they possessed the Scriptures that testified of His person and coming, they still did not accept Him (Is. 65:2, 3; Jer. 7:25). This theme of Jewish rejection of their promised Messiah receives special attention in John’s gospel (12:37–41).

1:12, 13 These verses stand in contrast to vv. 10, 11. John softens the sweeping rejection of Messiah by stressing a believing remnant. This previews the book since the first 12 chapters stress the rejection of Christ, while chaps. 13–21 focus on the believing remnant who received Him.

1:12 as many as received Him…to those who believe in His name. The second phrase describes the first. To receive Him who is the Word of God means to acknowledge His claims, place one’s faith in Him, and thereby yield allegiance to Him. gave. The term emphasizes the grace of God involved in the gift of salvation (cf. Eph. 2:8–10). the right. Those who receive Jesus, the Word, receive full authority to claim the exalted title of “God’s children.” His name. Denotes the character of the person himself. See note on 14:13, 14.

1:13 of God. The divine side of salvation: ultimately it is not a man’s will that produces salvation but God’s will (cf. 3:6–8; Titus 3:5; 1 John 2:29).

1:14 the Word became flesh. While Christ as God was uncreated and eternal (see notes on v. 1), the word “became” emphasizes Christ’s taking on humanity (cf. Heb. 1:1–3; 2:14–18). This reality is surely the most profound ever because it indicates that the Infinite became finite; the Eternal was conformed to time; the Invisible became visible; the supernatural One reduced Himself to the natural. In the incarnation, however, the Word did not cease to be God but became God in human flesh, i.e., undiminished deity in human form as a man (1 Tim. 3:16). dwelt. Meaning “to pitch a tabernacle,” or “live in a tent.” The term recalls to mind the OT tabernacle where God met with Israel before the temple was constructed (Ex. 25:8). It was called the “tabernacle of meeting” (Ex. 33:7; “tabernacle of witness”—LXX) where “the LORD spoke to Moses face to face, as a man speaks to his friend” (Ex. 33:11). In the NT, God chose to dwell among His people in a far more personal way through becoming a man. In the OT, when the tabernacle was completed, God’s Shekinah presence filled the entire structure (Ex. 40:34; cf. 1 Kin. 8:10). When the Word became flesh, the glorious presence of deity was embodied in Him (cf. Col. 2:9). we beheld His glory. Although His deity may have been veiled in human flesh, glimpses exist in the gospels of His divine majesty. The disciples saw glimpses of His glory on the Mount of Transfiguration (Matt. 17:1–8). The reference to Christ’s glory, however, was not only visible but also spiritual. They saw Him display the attributes or characteristics of God (grace, goodness, mercy, wisdom, truth, etc.; cf. Ex. 33:18–23). the glory as of…Father. Jesus as God displayed the same essential glory as the Father. They are one in essential nature (cf. 5:17–30; 8:19; 10:30). only begotten. The term “only begotten” is a mistranslation of the Gr. word. The word does not come from the term meaning “beget” but instead has the idea of “the only beloved one.” It, therefore, has the idea of singular uniqueness, of being beloved like no other. By this word, John emphasized the exclusive character of the relationship between the Father and the Son in the Godhead (cf. 3:16, 18; 1 John 4:9). It does not connote origin but rather unique prominence; e.g., it was used of Isaac (Heb. 11:17) who was Abraham’s second son (Ishmael being the first; cf. Gen. 16:15 with Gen. 21:2, 3). full of grace and truth. John probably had Ex. 33, 34 in mind. On that occasion, Moses requested that God display His glory to him. The Lord replied to Moses that He would make all His “goodness” pass before him, and then as He passed by God declared “The LORD…merciful and gracious, longsuffering, and abounding in goodness and truth” (Ex. 33:18, 19; 34:5–7). These attributes of God’s glory emphasize the goodness of God’s character, especially in relationship to salvation. Jesus as Yahweh of the OT (8:58; “I AM”) displayed the same divine attributes when He tabernacled among men in the NT era (Col. 2:9).

1:15 John the Baptist’s testimony corroborates John the apostle’s statement regarding the eternality of the Incarnate Word (cf. v. 14).

1:16 grace for grace. This phrase emphasizes the superabundance of grace that has been displayed by God toward mankind, especially believers (Eph. 1:5–8; 2:7).

1:17, 18 Corroborating the truth of v. 14, these verses draw a closing contrast to the prologue. The law, given by Moses, was not a display of God’s grace but God’s demand for holiness. God designed the law as a means to demonstrate the unrighteousness of man in order to show the need for a Savior, Jesus Christ (Rom. 3:19, 20; Gal. 3:10–14, 21–26). Furthermore, the law revealed only a part of truth and was preparatory in nature. The reality or full truth toward which the law pointed came through the person of Jesus Christ.

1:18 who is in the bosom of the Father. This term denotes the mutual intimacy, love and knowledge existing in the Godhead (see 13:23; Luke 16:22, 23). declared. Theologians derived the term “exegesis” or “to interpret” from this word. John meant that all that Jesus is and does interprets and explains who God is and what He does (14:8–10).

1:19–37 In these verses, John presented the first of many witnesses to prove that Jesus is the Messiah and Son of God, thus reinforcing his main theme (20:30, 31). The testimony of John the Baptist was given on 3 different days to 3 different groups (cf. vv. 29, 35, 36). Each time, he spoke of Christ in a different way and emphasized distinct aspects regarding Him. The events in these verses took place in A.D. 26/27, just a few months after John’s baptism of Jesus (cf. Matt. 3:13–17; Luke 3:21, 22).

1:19 John. John, born into a priestly family, belonged to the tribe of Levi (Luke 1:5). He began his ministry in the Jordan Valley when he was approximately 29 or 30 years old and boldly proclaimed the need for spiritual repentance and preparation for the coming of the Messiah. He was the cousin of Jesus Christ and served as His prophetic forerunner (Matt. 3:3; Luke 1:5–25, 36). the Jews…from Jerusalem. This may refer to the Sanhedrin, the main governing body of the Jewish nation. The Sanhedrin was controlled by the family of the High-Priest, and thus the envoys would naturally be priests and Levites who would be interested in John’s ministry, both his message and his baptism.

1:20 “I am not the Christ.” Some thought that John was the Messiah (Luke 3:15–17). Christ. The term “Christ” is the Gr. equivalent of the Heb. term for “Messiah.”

1:21 “…Are you Elijah?” Malachi 4:5 (see note there) promises that the prophet Elijah will return before Messiah establishes His earthly kingdom. If John was the forerunner of Messiah was he Elijah, they asked? The angel announcing John’s birth said that John would go before Jesus “in the spirit and power of Elijah” (Luke 1:17), thus indicating that someone other than literal Elijah could fulfill the prophecy. God sent John who was like Elijah, i.e., one who had the same type of ministry, the same power and similar personality (2 Kin. 1:8; cf. Matt. 3:4). If they had received Jesus as Messiah, John would have fulfilled that prophecy (see notes on Matt. 11:14; Mark 9:13; Luke 1:17; Rev. 11:5, 6). “Are you the Prophet?” This is a reference to Deut. 18:15–18 which predicted God would raise up a great prophet like Moses who would function as His voice. While some in John’s time interpreted this prophecy as referring to another forerunner of Messiah, the NT (Acts 3:22, 23; 7:37) applies the passage to Jesus.

1:23 John quoted and applied Is. 40:3 to himself (cf. Matt. 3:3; Mark 1:3; Luke 3:4). In the original context of Is. 40:3, the prophet heard a voice calling for the leveling of a path. This call was a prophetic picture that foreshadowed the final and greatest return of Israel to their God from spiritual darkness and alienation through the spiritual redemption accomplished by the Messiah (cf. Rom. 11:25–27). In humility, John compared himself to a voice rather than a person, thus focusing the attention exclusively upon Christ (cf. Luke 17:10).

1:25 baptize. Since John had identified himself as a mere voice (v. 23), the question arose as to his authority for baptizing. The OT associated the coming of Messiah, with repentance and spiritual cleansing (Ezek. 36, 37; Zech. 13:1). John focused attention on his position as forerunner of Messiah, who used traditional proselyte baptism as a symbol of the need to recognize those Jews who were outside God’s saving covenant like Gentiles. They too needed spiritual cleansing and preparation (repentance—Matt. 3:11; Mark 1:4; Luke 3:7, 8) for Messiah’s advent. See notes on Matt. 3:6, 11, 16, 17 for an explanation of the significance of John’s baptism.

1:27 John the Baptist’s words here continue a theme of the pre-eminence of Messiah in the prologue (vv. 6–8, 15) and demonstrate extraordinary humility. Each time John had opportunity to focus on himself in these encounters, he instead shifted the focus onto Messiah. John went so far as to state that he, unlike a slave that was required to remove his master’s shoes, was not even worthy of performing this action in relationship to Messiah.

1:28 Bethabara. This word has been substituted for “Bethany” which is in the original text because some feel that John incorrectly identified Bethany as the place of these events. The solution is that two Bethanys existed, i.e., one near Jerusalem where Mary, Martha, and Lazarus lived (11:1) and one “beyond the Jordan” near the region of Galilee. Since John took great pains to identify the other Bethany’s close proximity to Jerusalem, he most likely was referring here to that other town with the same name.

1:29–34 This portion deals with John’s witness to a second group of Jews on the second day (see vv. 19–28 for the first group and day) regarding Jesus. This section forms something of a bridge. It continues the theme of John the Baptist’s witness but also introduces a lengthy list of titles applied to Jesus: Lamb of God (vv. 29, 36), Rabbi (vv. 38, 49), Messiah/Christ (v. 41), Son of God (vv. 34, 49), King of Israel (v. 49), Son of Man (v. 51), and “Him of whom Moses in the law, and also the prophets, wrote” (v. 45).

1:29 The next day. This phrase probably refers to the day after John’s response to the Jerusalem delegation. It also initiates a sequence of days (v. 43; 2:1) that culminated in the miracle at Cana (2:1–11). The Lamb of God. The use of a lamb for sacrifice was very familiar to Jews. A lamb was used as a sacrifice during Passover (Ex. 12:1–36); a lamb was led to the slaughter in the prophecies of Isaiah (Is. 53:7); a lamb was offered in the daily sacrifices of Israel (Lev. 14:12–21; cf. Heb. 10:5–7). John the Baptist used this expression as a reference to the ultimate sacrifice of Jesus on the cross to atone for the sins of the world, a theme which John the apostle carries throughout his writings (19:36; cf. Rev. 5:1–6; 7:17; 17:14) and that appears in other NT writings (e.g., 1 Pet. 1:19). sin of the world. See note on v. 9; cf. 3:16; 6:33, 51. In this context “world” has the connotation of humanity in general, not specifically every person. The use of the singular “sin” in conjunction with “of the world” indicates that Jesus’ sacrifice for sin potentially reaches all human beings without distinction (cf. 1 John 2:2). John makes clear, however, that its efficacious effect is only for those who receive Christ (vv. 11, 12). For discussion of the relation of Christ’s death to the world, see note on 2 Cor. 5:19.

1:31 I did not know Him. Although John was Jesus’ cousin, he did not know Jesus as the “Coming One” or “Messiah” (v. 30).

1:32 the Spirit descending. God had previously communicated to John that this sign was to indicate the promised Messiah (v. 33), so when John witnessed this act, he was able to identify the Messiah as Jesus (cf. Matt. 3:16; Mark 1:10; Luke 3:22).

1:34 the Son of God. Although, in a limited sense, believers can be called “sons of God” (e.g., v. 12; Matt. 5:9; Rom. 8:14), John uses this phrase with the full force as a title that points to the unique oneness and intimacy that Jesus sustains to the Father as “Son.” The term carries the idea of the deity of Jesus as Messiah (v. 49; 5:16–30; cf. 2 Sam. 7:14; Ps. 2:7; see notes on Heb. 1:1–9).

1:35–51 This portion deals with John’s witness to a third group, i.e., some of John’s disciples, on the third day (see vv. 19–28, 29–34 for the first and second groups) regarding Jesus. Consistent with John’s humility (v. 27), he focuses the attention of his own disciples onto Jesus (v. 37).

1:37 they followed Jesus. Although the verb “follow” usually means “to follow as a disciple” in the writing of the apostle (v. 43; 8:12; 12:26; 21:19, 20, 22), it may also have a neutral sense (11:31). The “following” here does not necessarily mean that they became permanent disciples at this time. The implication may be that they went after Jesus to examine Him more closely because of John’s testimony. This event constituted a preliminary exposure of John the Baptist’s disciples to Jesus (e.g., Andrew; 1:40). They eventually dedicated their lives to Him as true disciples and apostles when Jesus called them to permanent service after these events (Matt. 4:18–22; 9:9; Mark 1:16–20). At this point in the narrative, John the Baptist fades from the scene and the attention focuses upon the ministry of Christ.

1:39 the tenth hour. John is reckoning time by the Roman method of the day beginning at midnight. See note on Mark 15:25. This would make the time about 10:00 a.m. John mentions the precise time most likely to emphasize that he was the other disciple of John the Baptist who was with Andrew (v. 40). As an eyewitness to these events occurring on 3 successive days, John’s first meeting with Jesus was so life-changing that he remembered the exact hour when he first met the Lord.

1:41 Messiah. The term “Messiah” is a transliteration of a Heb. or Aram. verbal adjective that means “Anointed One.” It comes from a verb that means “to anoint” someone as an action involved in consecrating that person to a particular office or function. While the term at first applied to the king of Israel (“the Lord’s anointed”—1 Sam. 16:6), the High-Priest (“the anointed priest,” Lev. 4:3) and, in one passage, the patriarchs (“my anointed ones,” Ps. 105:15), the term eventually came to point above all to the prophesied “Coming One” or “Messiah” in His role as prophet, priest, and king. The term “Christ,” a Gr. word (verbal adjective) that comes from a verb meaning “to anoint,” is used in translating the Heb. term, so that the terms “Messiah” or “Christ” are titles and not personal names of Jesus.

1:42 when Jesus looked at him. Jesus knows hearts thoroughly (vv. 43–51) and not only sees into them (vv. 47, 48) but also transforms a person into what He wants him to become. You shall be called Cephas. Up to this time, Peter had been known as “Simon son of Jonah” (the name “Jonah” in Aram. means “John”; cf. 21:15–17; Matt. 16:17). The term “Cephas” means “rock” in Aram. which is translated “Peter” in Greek. Jesus’ assignment of the name “Cephas” or “Peter” to Simon occurred at the outset of his ministry (cf. Matt. 16:18; Mark 3:16). The statement not only is predictive of what Peter would be called but also declarative of how Jesus would transform his character and use him in relationship to the foundation of the church (cf. 21:18, 19; Matt. 16:16–18; Acts 2:14—4:32).

1:43–51 This section introduces the fourth day since the beginning of John the Baptist’s witness (cf. vv. 19, 29, 35).

1:44 Bethsaida, the city of Andrew and Peter. While Mark 1:21, 29 locates Peter’s house in Capernaum, John relates that he was from Bethsaida. Resolution centers in the fact that Peter (and Andrew) most likely grew up in Bethsaida and later relocated to Capernaum in the same way that Jesus was consistently identified with His hometown of Nazareth, though He lived elsewhere later (Matt. 2:23; 4:13; Mark 1:9; Luke 1:26).

1:45 Him of whom Moses in the law, and also the prophets, wrote. This phrase encapsulates the stance of John’s whole gospel: Jesus is the fulfillment of OT Scripture (cf. v. 21; 5:39; Deut. 18:15–19; Luke 24:44–47; Acts 10:43; 18:28; 26:22, 23; Rom. 1:2; 1 Cor. 15:3; 1 Pet. 1:10, 11; Rev. 19:10).

1:46 “Can anything good come out of Nazareth?” Nathanael was from Cana (21:2), another town in Galilee. While Galileans were despised by Judeans, Galileans themselves despised people from Nazareth. In light of 7:52, Nathanael’s scorn may have centered in the fact that Nazareth was an insignificant village without seeming prophetic importance (cf., however, Matt. 2:23). Later, some would contemptuously refer to Christians as the “sect of the Nazarenes” (Acts 24:5).

1:47 no deceit. Jesus’ point was that Nathanael’s bluntness revealed that he was an Israelite without duplicitous motives who was willing to examine for himself the claims being made about Jesus. The term reveals an honest seeking heart. The reference here may be an allusion to Gen. 27:35 where Jacob, in contrast to the sincere Nathanael, was known for his trickery. The meaning may be that the employment of trickery characterized not only Jacob but also his descendants. In Jesus’ mind, an honest and sincere Israelite had become an exception rather than the rule (cf. 2:23–25).

1:48 I saw you. A brief glimpse of Jesus’ supernatural knowledge. Not only was Jesus’ brief summary of Nathanael accurate (v. 47), but He also revealed information that could only be known by Nathanael himself. Perhaps Nathanael had some significant or outstanding experience of communion with God at the location, and he was able to recognize Jesus’ allusion to it. At any rate, Jesus had knowledge of this event not available to men.

1:49 the Son of God!…the King of Israel! Jesus’ display of supernatural knowledge and Philip’s witness removed Nathanael’s doubts, so John added the witness of Nathanael to this section. The use of “the” with “Son of God” most likely indicates that the expression is to be understood as bearing its full significance (cf. v. 34; 11:27). For Nathanael, here was One who could not be described merely in human terms.

1:51 Most assuredly. Cf. 5:19, 24, 25. A phrase used frequently for emphasizing the importance and truth of the coming statement. heaven open, and the angels of God ascending and descending. In light of the context of v. 47, this verse most likely refers to Gen. 28:12 where Jacob dreamed about a ladder from heaven. Jesus’ point to Nathanael was that just like Jacob experienced supernatural or heaven-sent revelation, Nathanael and the other disciples would experience supernatural communication confirming who Jesus was. Moreover, the term “Son of Man” replaced the ladder in Jacob’s dream, signifying that Jesus was the means of access between God and man. Son of Man. See note on Matt. 8:20. This is Jesus’ favorite self-designation, for it was mostly spoken by Jesus who used it over 80 times. In the NT, it refers only to Jesus and appears mostly in the gospels (cf. Acts 7:56). In the fourth gospel, the expression occurs 13 times and is most commonly associated with the themes of crucifixion and suffering (3:14; 8:28) and revelation (6:27, 53) but also with eschatological authority (5:27). While the term at times may refer merely to a human being or as a substitute for “I” (6:27; cf. 6:20), it especially takes on an eschatological significance referring to Dan. 7:13, 14 where the “Son of Man” or Messiah comes in glory to receive the kingdom from the “Ancient of Days” (i.e., the Father).

John 2

2:1–11 John relates the first great sign performed by Jesus to demonstrate His deity, the turning of water into wine. Only God can create from nothing. John identifies 8 miracles in his gospel that constitute “signs” or confirmation of who Jesus is. Each of the 8 miracles were different; no two were alike (cf. v. 11).

2:1 On the third day. This phrase has reference to the last narrated event, i.e., the calling of Philip and Nathanael (1:43). wedding. Such a wedding celebration in Israel could last for a week. Financial responsibility lay with the groom (vv. 9, 10). To run out of wine for the guests would have been an embarrassment to the groom and may have even opened him to a potential lawsuit from the relatives of the bride. Cana of Galilee. Cana was the home of Nathanael (21:2). Its exact location is unknown. A probable location is Khirbet Qana, a village now in ruins approximately 9 mi. N of Nazareth.

2:2 both Jesus and His disciples were invited. The fact that Jesus, His mother, and His disciples all attended the wedding suggests that the wedding may have been for a relative or close family friend. The disciples that accompanied Him are the 5 mentioned in chap. 1: Andrew, Simon Peter, Philip, Nathanael, and the unnamed disciple (1:35) who was surely John, who also witnessed this miracle.

2:3 wine. The wine served was subject to fermentation. In the ancient world, however, to quench thirst without inducing drunkenness, wine was diluted with water to between one-third and one-tenth of its strength. Due to the climate and circumstances, even “new wine” fermented quickly and had an inebriating effect if not mixed (Acts 2:13). Because of a lack of water purification process, wine mixed with water was also safer to drink than water alone. While the Bible condemns drunkenness, it does not necessarily condemn the consumption of wine (Ps. 104:15; Prov. 20:1; see notes on Eph. 5:18).

2:4 Woman. The term is not necessarily impolite, but it does have the effect of distancing Jesus from His mother and her request. Perhaps, it has the equivalent of “ma’am.” what does your concern have to do with Me? The expression, common in Semitic idiom (Judg. 11:12; 2 Sam. 16:10), always distances the two parties, the speaker’s tone conveying some degree of reproach. Jesus’ tone was not rude, but abrupt. The phrase asks what is shared in common between the parties. The thrust of Jesus’ comment was that He had entered into the purpose for His mission on earth, so that He subordinated all activities to the fulfillment of that mission. Mary had to recognize Him not so much as a son that she raised but as the promised Messiah and Son of God. Cf. Mark 3:31–35. My hour has not yet come. The phrase constantly refers to Jesus’ death and exaltation (7:30; 8:20; 12:23, 27; 13:1; 17:1). He was on a divine schedule decreed by God before the foundation of the world. Since the prophets characterized the messianic age as a time when wine would flow liberally (Jer. 31:12; Hos. 14:7; Amos 9:13, 14), Jesus was likely referring to the fact that the necessity of the cross must come before the blessings of the millennial age.

John 2:5

The Eight Signs

Turns water into wine (John 2:1-12) | Jesus is the source of life.
Heals a nobleman’s son (John 4:46-54) | Jesus is master over distance.
Heals a lame man at the pool of Bethesda (John 5:1-17) | Jesus is master over time.
Feeds 5,000 (John 6:1-14) | Jesus is the bread of life.
Walks on water, stills a storm (John 6:15-21) | Jesus is master over nature.
Heals a man blind from birth (John 9:1-41) | Jesus is the light of the world.
Raises Lazarus from the dead (John 11:17-45) | Jesus has power over death.
Causes abundant catch of fish (John 21:6) | Jesus is master over the animal world.

2:6 purification of the Jews. The 6 water jars were made of stone because stone was more impervious than earthenware and did not contract uncleanness. Also, this made them more suitable to ceremonial washing (cf. Mark 7:3, 4).

2:11 signs. John used the word “sign” here to refer to significant displays of power that pointed beyond themselves to the deeper divine realities that could be perceived by the eyes of faith. By this word, John emphasized that miracles were not merely displays of power but had a significance beyond the mere acts themselves.

2:13–25 John used this section where Jesus cleansed the temple in righteous indignation to reinforce his main theme that He was the promised Messiah and Son of God. In this section, he highlighted 3 attributes of Jesus that confirm His deity: 1) His passion for reverence (vv. 13–17); 2) His power of resurrection (vv. 18–22); and 3) His perception of reality (vv. 23–25).

2:12 After this. The phrase “after this” (or similar wording such as “after these things”) is a frequent connective between narratives in this gospel (e.g., 3:22; 5:1, 14; 6:1; 7:1; 11:7, 11; 19:28, 38). John placed this verse here as a transition to explain Jesus’ movement from Cana in Galilee to Capernaum and eventual arrival at Jerusalem for the Passover celebration. Capernaum was on the NW shore of Galilee about 16 mi. NE of Cana.

2:13–17 The first way John demonstrated Christ’s deity in the narrative of the temple cleansing was to show His passion for reverence. God alone exercises the right to regulate His worship.

2:13 Passover of the Jews. This is the first of 3 Passovers which John mentions (v. 13; 6:4; 11:55). Jews selected the lamb on the tenth of the month, and celebrated Passover on the 14th day of the lunar month of Nisan (full moon at the end of Mar. or beginning of Apr.). They slaughtered the lamb between 3:00 and 6:00 p.m. on the night of the feast. Passover commemorates the deliverance of the Jews from slavery in Egypt when the angel of death “passed over” Jewish homes in Egypt whose “doorposts” were sprinkled with blood (Ex. 12:23–27). Jesus went up to Jerusalem. Jesus’ journeying to Jerusalem for the Passover was a standard annual procedure for every devout Jewish male over 12 years old (Ex. 23:14–17). Jewish pilgrims crowded into Jerusalem for this greatest of Jewish feasts.

2:14 those who sold…the money changers. During the celebration of Passover, worshipers came from all over Israel and the Roman Empire to Jerusalem. Because many traveled large distances, it was inconvenient to bring their sacrificial animals with them. Opportunistic merchants, seeing a chance to provide a service and probably eyeing considerable profit during this time, set up areas in the outer courts of the temple in order for travelers to buy animals. The money changers were needed because the temple tax, paid annually by every conscientious Jewish male 20 years of age or older (Ex. 30:13, 14; Matt. 17:24–27), had to be in Jewish or Tyrian coinage (because of its high purity of silver). Those coming from foreign lands would need to exchange their money into the proper coinage for the tax. The money changers charged a high fee for the exchange. With such a large group of travelers and because of the seasonal nature of the celebration, both the animal dealers and money exchangers exploited the situation for monetary gain (“den of thieves”; Matt. 21:13). Religion had become crass and materialistic.

2:15 As John recorded this cleansing of the temple at the beginning of Jesus’ ministry, the synoptic gospels record a temple cleansing at the end of Jesus’ ministry during the final Passover week before Jesus’ crucifixion (Matt. 21:12–17; Mark 11:15–18; Luke 19:45, 46). The historical circumstances and literary contexts of the two temple cleansings differ so widely that attempts to equate the two are unsuccessful. Furthermore, that two cleansings occurred is entirely consistent with overall context of Jesus’ ministry, for the Jewish nation as a whole never recognized Jesus’ authority as Messiah (Matt. 23:37–39). Instead, they rejected His message as well as His person, making such repeated cleansing of the temple highly probable (as well as necessary). drove them all out of the temple. When the holiness of God and His worship was at stake, Jesus took fast and furious action. The “all” indicates that He drove not only men out but also animals. Yet, although His physical action was forceful, it was not cruel. The moderation of His actions is seen in the fact that no riotous uproar occurred; otherwise the specially large contingent of Roman troops in Jerusalem at that time because of the Passover crowds, stationed in the Antonia Fortress overlooking the temple, would have swiftly reacted. Although the primary reference is to the actions of the Messiah in the millennial kingdom, Jesus’ actions in cleansing the temple were an initial fulfillment of Mal. 3:1–3 (and Zech. 14:20, 21) that speak of Messiah’s purifying the religious worship of His people.

2:16 Do not make. The force of the Gr. imperative should better be translated “stop making,” indicating Jesus’ demand that they stop their current practice. God’s holiness demands holiness in worship. My Father’s. John gave a subtle hint of Jesus’ divine Sonship as well as His messiahship with the recording of this phrase (see 5:17, 18). house a house of merchandise. Jesus may have intended a play on words. The word “merchandise” pictures a trading house filled with wares.

2:17 Quoted from Ps. 69:9 to indicate that Jesus would not tolerate irreverence toward God. When David wrote this psalm, he was being persecuted because of his zeal toward God’s house and his defense of God’s honor. The disciples were afraid that Jesus’ actions would precipitate the same type of persecution. Paul quotes the latter half of Ps. 69:9 (“The reproaches of those who reproached You fell on Me”) in Rom. 15:3, clearly indicating the messianic nature that the psalm had for the early church.

2:18–22 The second way John demonstrated Christ’s deity in the account of the temple cleansing was to show His power over death through resurrection. Only God has this right.

2:18 the Jews. Most likely the temple authorities or representatives of the Sanhedrin (cf. 1:19). sign. The Jews demanded that Jesus show some type of miraculous sign that would indicate His authority for the actions that He had just taken in regulating the activities of the temple. Their demand of a sign reveals that they had not grasped the significance of Jesus’ rebuke that centered in their need for proper attitudes and holiness in worship. Such an action itself constituted a “sign” of Jesus’ person and authority. Moreover, they were requesting from Jesus a crass display of miracles on demand, further displaying their unbelief.

2:19 At his trial, the authorities charged Jesus (Mark 14:58; cf. Mark 15:29) with making a threatening statement against the temple, revealing that they did not understand Jesus’ response here. Once again John’s gospel supplements the other gospels at this point by indicating that Jesus enigmatically referred to His resurrection. As with His usage of parables, Jesus’ cryptic statement most likely was designed to reveal the truth to His disciples but conceal its meaning from unbelievers who questioned Him (Matt. 13:10, 11). Only after His resurrection, however, did the disciples understand the real significance of this statement (v. 22; cf. Matt. 12:40). Importantly, through the death and resurrection of Christ, temple worship in Jerusalem was destroyed (cf. 4:21) and reinstituted in the hearts of those who were built into a spiritual temple called the church (Eph. 2:19–22).

2:20 forty-six years to build this temple. This was not a reference to the Solomonic temple, since it had been destroyed during the Babylonian conquest in 586 B.C. When the captives returned from Babylon, Zerubbabel and Jeshua began rebuilding the temple (Ezra 1–4). Encouraged by the prophets Haggai and Zechariah (Ezra 5:1—6:18), the Jews completed the work in 516 B.C. In 20/19 B.C. Herod the Great began a reconstruction and expansion. Workers completed the main part of the project in 10 years, but other parts were still being constructed even at the time Jesus cleansed the temple. Interestingly, the finishing touches on the whole enterprise were still being made at its destruction by the Romans along with Jerusalem in A.D. 70. The famous “Wailing Wall” is built on part of the Herodian temple foundation.

2:23–25 The third way John demonstrated Christ’s deity in the account of the temple cleansing was to show His perception of reality. Only God truly knows the hearts of men.

2:23, 24 many believed in His name…. But Jesus did not commit Himself. John based these two phrases on the same Gr. verb for “believe.” This verse subtly reveals the true nature of belief from a biblical standpoint. Because of what they knew of Jesus from His miraculous signs, many came to believe in Him. However, Jesus made it His habit not to wholeheartedly “entrust” or “commit” Himself to them because He knew their hearts. Verse 24 indicates that Jesus looked for genuine conversion rather than enthusiasm for the spectacular. The latter verse also leaves a subtle doubt as to the genuineness of the conversion of some (cf. 8:31, 32). This emphatic contrast between vv. 23, 24 in terms of type of trust, therefore, reveals that, lit., “belief into His name” involved much more than intellectual assent. It called for whole-hearted commitment of one’s life as Jesus’ disciple (cf. Matt. 10:37; 16:24–26).

John 3

3:1–21 The story of Jesus and Nicodemus reinforces John’s themes that Jesus is the Messiah and Son of God (apologetic) and that He came to offer salvation to men (evangelistic). John 2:23, 24 actually serves as the introduction to Nicodemus’ story, since chap. 3 constitutes tangible evidence of Jesus’ ability to know men’s hearts and thereby also demonstrates Jesus’ deity. Jesus also presented God’s plan of salvation to Nicodemus, showing that He was God’s messenger, whose redemptive work brings about the promised salvation to His people (v. 14). The chapter may be divided into two sections: 1) Jesus’ dialogue with Nicodemus (vv. 1–10); and 2) Jesus’ discourse on God’s plan of salvation (vv. 11–21).

3:1–10 This section on Jesus’ dialogue with Nicodemus may be divided into 3 sections: 1) Nicodemus’ inquiry of Jesus (vv. 1–3); 2) Jesus’ insight into Nicodemus (vv. 4–8); and 3) Jesus’ indictment of Nicodemus (vv. 9, 10).

3:1 Pharisees. See note on Matt. 3:7. The word “Pharisee” most likely comes from a Heb. word meaning “to separate” and therefore probably means “separated ones.” They were not separatists in the sense of isolationists but in the puritanical sense, i.e., they were highly zealous for ritual and religious purity according to the Mosaic law as well as their own traditions that they added to the OT legislation. Although their origin is unknown, they seem to have arisen as an offshoot from the “Hasidim” or “pious ones” during the Maccabean era. They were generally from the Jewish middle class and mostly consisted of laity (business men) rather than priests or Levites. They represented the orthodox core of Judaism and very strongly influenced the common people of Israel. According to Josephus, 6,000 existed at the time of Herod the Great. Jesus condemned them for their hyper-concentration on externalizing religion (rules and regulations) rather than inward spiritual transformation (vv. 3, 7). Nicodemus. Although Nicodemus was a Pharisee, his name was Gr. in origin and means “victor over the people.” He was a prominent Pharisee and member of the Sanhedrin (“a ruler of the Jews”). Nothing is known about his family background. He eventually came to believe in Jesus (7:50–52), risking his own life and reputation by helping to give Jesus’ body a decent burial (19:38–42). a ruler of the Jews. This is a reference to the Sanhedrin (see note on Matt. 26:59), the main ruling body of the Jews in Palestine. It was the Jewish “supreme court” or ruling council of the time and arose most likely during the Persian period. In NT times, the Sanhedrin was composed of the High-Priest (president), chief priests, elders (family heads), and scribes for a total of 71 people. The method of appointment was both hereditary and political. It executed both civil and criminal jurisdiction according to Jewish law. However, capital punishment cases required the sanction of the Roman procurator (18:30–32). After A.D. 70 and the destruction of Jerusalem, the Sanhedrin was abolished and replaced by the Beth Din (court of Judgment) that was composed of scribes whose decisions had only moral and religious authority.

3:2 came to Jesus by night. While some have thought that Nicodemus’ visit at night was somehow figurative of the spiritual darkness of his heart (cf. 1:5; 9:4; 11:10; 13:30) or that he decided to come at this time because he could take more time with Jesus and be unhurried in conversation, perhaps the most logical explanation lies in the fact that, as a ruler of the Jews, Nicodemus was afraid of the implications of associating openly in conversation with Jesus. He chose night in order to have a clandestine meeting with Jesus rather than risk disfavor with his fellow Pharisees among whom Jesus was generally unpopular.

3:3 born again. The phrase lit. means “born from above.” Jesus answered a question that Nicodemus does not even ask. He read Nicodemus’ heart and came to the very core of his problem, i.e., the need for spiritual transformation or regeneration produced by the Holy Spirit. New birth is an act of God whereby eternal life is imparted to the believer (2 Cor. 5:17; Titus 3:5; 1 Pet. 1:3; 1 John 2:29; 3:9; 4:7; 5:1, 4, 18). Chapter 1:12, 13 indicates that “born again” also carries the idea “to become children of God” through trust in the name of the incarnate Word. cannot see the kingdom of God. In context, this is primarily a reference to participation in the millennial kingdom at the end of the age, fervently anticipated by the Pharisees and other Jews. Since the Pharisees were supernaturalists, they naturally and eagerly expected the coming of the prophesied resurrection of the saints and institution of the messianic kingdom (Is. 11:1–16; Dan. 12:2). Their problem was that they thought that mere physical lineage and keeping of religious externals qualified them for entrance into the kingdom rather than the needed spiritual transformation which Jesus emphasized (cf. 8:33–39; Gal. 6:15). The coming of the kingdom at the end of the age can be described as the “regeneration” of the world (Matt. 19:28) but regeneration of the individual is required before the end of the world in order to enter the kingdom.

3:4 A teacher himself, Nicodemus understood the rabbinical method of using figurative language to teach spiritual truth, and he was merely picking up Jesus’ symbolism.

3:5 born of water and the Spirit. Jesus referred not to literal water here but to the need for “cleansing” (e.g., Ezek. 36:24–27). When water is used figuratively in the OT, it habitually refers to renewal or spiritual cleansing, especially when used in conjunction with “spirit” (Num. 19:17–19; Ps. 51:9, 10; Is. 32:15; 44:3–5; 55:1–3; Jer. 2:13; Joel 2:28, 29). Thus, Jesus made reference to the spiritual washing or purification of the soul, accomplished by the Holy Spirit through the Word of God at the moment of salvation (cf. Eph. 5:26; Titus 3:5), required for belonging to His kingdom.

3:8 The wind blows where it wishes. Jesus’ point was that just as the wind cannot be controlled or understood by human beings but its effects can be witnessed, so also it is with the Holy Spirit. He cannot be controlled or understood, but the proof of His work is apparent. Where the Spirit works, there is undeniable and unmistakable evidence.

3:10 the teacher. The use of the definite article “the” indicates that Nicodemus was a renowned master-teacher in the nation of Israel, an established religious authority par excellence. He enjoyed a high standing among the rabbis or teachers of his day. Jesus’ reply emphasized the spiritual bankruptcy of the nation at that time, since even one of the greatest of Jewish teachers did not recognize this teaching on spiritual cleansing and transformation based clearly in the OT (cf. v. 5). The net effect is to show that externals of religion may have a deadening effect on one’s spiritual perception.

3:11–21 The focus of these verses turns away from Nicodemus and centers on Jesus’ discourse regarding the true meaning of salvation. The key word in these verses is “believe,” used 7 times. The new birth must be appropriated by an act of faith. While vv. 1–10 center on the divine initiative in salvation, vv. 11–21 emphasize the human reaction to the work of God in regeneration. In vv. 11–21, the section may be divided into 3 parts: 1) the problem of unbelief (vv. 11, 12); 2) the answer to unbelief (vv. 13–17); and 3) the results of unbelief (vv. 18–21).

3:11, 12 Jesus focused on the idea that unbelief is the cause of ignorance. At heart, Nicodemus’ failure to understand Jesus’ words centered not so much in his intellect but in his failure to believe Jesus’ witness.

3:11 you do not receive Our witness. The plural “you” here refers back to the “we” of v. 2, where Nicodemus was speaking as a representative of his nation Israel (“we know”). Jesus replied in v. 11 with “you” indicating that Nicodemus’ unbelief was typical of the nation as a collective whole.

3:13 No one has ascended to heaven. This verse contradicts other religious systems’ claims to special revelation from God. Jesus insisted that no one has ascended to heaven in such a way as to return and talk about heavenly things (cf. 2 Cor. 12:1–4). Only He had His permanent abode in heaven prior to His incarnation and, therefore, only He has the true knowledge regarding heavenly wisdom (cf. Prov. 30:4).

3:14 so must the Son of Man be lifted up. Cf. 8:28; 12:32, 34; 18:31, 32. This is a veiled prediction of Jesus’ death on the cross. Jesus referred to the story of Num. 21:5–9 where the Israelite people who looked at the serpent lifted up by Moses were healed. The point of this illustration or analogy is in the “lifted up.” Just as Moses lifted up the snake on the pole so that all who looked upon it might live physically, those who look to Christ, who was “lifted up” on the cross, will live spiritually and eternally.

3:15 eternal life. This is the first of 10 references to “eternal life” in John’s gospel. The same Gr. word is translated 8 times as “everlasting life.” The two expressions appear in the NT nearly 50 times. Eternal life refers not only to eternal quantity but divine quality of life. It means lit. “life of the age to come” and refers therefore to resurrection and heavenly existence in perfect glory and holiness. This life for believers in the Lord Jesus is experienced before heaven is reached. This “eternal life” is in essence nothing less than participation in the eternal life of the Living Word, Jesus Christ. It is the life of God in every believer, yet not fully manifest until the resurrection (Rom. 8:19–23; Phil. 3:20, 21).

3:16 For God so loved the world. The Son’s mission is bound up in the supreme love of God for the evil, sinful “world” of humanity (cf. 6:32, 51; 12:47; see notes on 1:9; Matt. 5:44, 45) that is in rebellion against Him. The word “so” emphasizes the intensity or greatness of His love. The Father gave His unique and beloved Son to die on behalf of sinful men (see note on 2 Cor. 5:21). everlasting life. See note on v. 15; cf. 17:3; 1 John 5:20.

3:18 believed in the name. This phrase (lit. “to believe into the name”) means more than mere intellectual assent to the claims of the gospel. It includes trust and commitment to Christ as Lord and Savior which results in receiving a new nature (v. 7) which produces a change in heart and obedience to the Lord (see note on 2:23, 24).

3:22–36 This section constitutes John the Baptist’s last testimony in this gospel regarding Christ. As his ministry faded away, Jesus’ ministry moved to the forefront. In spite of the fact that John the Baptist received widespread fame in Israel and was generally accepted by the common people of the land as well as those who were social outcasts, his testimony regarding Jesus was rejected, especially by the leaders of Israel (cf. Matt. 3:5–10; Luke 7:29).

3:22 into the land of Judea. While the previous episode with Nicodemus took place in Jerusalem (2:23), which was part of Judea, the phrase here means that Jesus went out into the rural areas of that region. baptized. Chapter 4:2 specifically says that Jesus did not personally baptize but that His disciples carried on this work.

3:23 Aenon near Salim. The exact location of this reference is disputed. The phrase may refer to either Salim near Shechem or Salim that is 6 mi. S of Beth Shean. Both are in the region of Samaria. Aenon is a transliterated Heb. word meaning “springs,” and both of these possible sites have plenty of water (“much water there”).

3:24 John had not yet been thrown into prison. This provides another indication that John supplemented the synoptic gospels by providing additional information that helps further understanding of the movements of John the Baptist and Jesus (see Introduction). In Matthew and Mark, Christ’s temptation is followed by John’s imprisonment. With this phrase, John the apostle fills in the slot between Jesus’ baptism and temptation and the Baptist’s imprisonment.

3:25 there arose a dispute. The dispute probably concerned the relation of the baptismal ministries of John and Jesus to the Jews’ purification practices alluded to in 2:6. The real underlying impetus, however, centered in the concern of John’s disciples that Jesus was in competition with him.

3:25–36 This section may be divided into 3 parts which highlight the significance of what was occurring in relationship to John’s and Jesus’ ministry: 1) John the Baptist constituted the end of the old age (vv. 25–29); 2) the transition to Jesus’ ministry (v. 30); and 3) Jesus’ ministry as constituting the beginning of the new age (vv. 31–36). Instead of jealousy, John exhibited humble faithfulness to the superiority of Jesus’ person and ministry.

3:26 all are coming to Him. The potential conflict between John and Jesus was heightened by the fact that both were engaged in ministry in close proximity to one another. Because baptism is mentioned in v. 22, Jesus may have been close to Jericho near the fords of the Jordan, while John was a short distance N baptizing at Aenon. John’s followers were especially disturbed by the fact that so many were flocking to Jesus whereas formerly they had come to John.

3:27 given to him from heaven. This verse emphasizes God’s sovereign authority in granting ministry opportunity (cf. 1 Cor. 4:7; 15:10).

3:29 bridegroom…friend of the bridegroom. John conveyed his understanding of his own role through the use of a parable. The “friend of the bridegroom” was the ancient equivalent of the best man who organized the details and presided over the Judean wedding (Galilean weddings were somewhat different). This friend found his greatest joy in watching the ceremony proceed without problems. Most likely, John was also alluding to OT passages where faithful Israel is depicted as the bride of the Lord (Is. 62:4, 5; Jer. 2:2; Hos. 2:16–20).

3:31–36 In these verses, John the Baptist gave 5 reasons for Christ’s superiority to him: 1) Christ had a heavenly origin (v. 31); 2) Christ knew what was true by firsthand experience (v. 32); 3) Christ’s testimony always agreed with God (v. 33); 4) Christ experienced the Holy Spirit in an unlimited manner (v. 34); and 5) Christ was supreme because the Father sovereignly had granted that status to Him (v. 35).

3:31, 32 above all. These verses bring together several of the themes from the entire chapter. From the immediate context, John explained why Jesus the incarnate word must become greater, i.e., He alone is “from above” (heavenly origin) and therefore “above all.” The Gr. term “above all” recalls v. 3 where the new birth “from above” can only be experienced by faith in the One who is “from above.” In contrast, all others are “of the earth” signifying finitude and limitation. In the immediate context, John the Baptist had to become less (v. 30) because he was “of the earth” and belonged to the earth. Although he called for repentance and baptism, John could not reveal heaven’s counsel like Jesus, the God-Man.

3:34 the Spirit by measure. God gave the Spirit to the Son without limits (1:32, 33; Is. 11:2; 42:1; 61:1).

3:36 This constitutes a fitting climax to the chapter. John the Baptist laid out two alternatives, genuine faith and defiant disobedience, thereby bringing to the forefront the threat of looming judgment. As John faded from the forefront, he offered an invitation to faith in the Son and clearly expressed the ultimate consequence of failure to believe, i.e., “the wrath of God.”

John 4

4:1–26 The story of the Samaritan woman reinforces John’s main theme that Jesus is the Messiah and Son of God. The thrust of these verses is not so much her conversion but that Jesus is Messiah (v. 26). While her conversion is clearly implied, the apostle’s focus centers on Jesus’ declaration foretold in the Scriptures (v. 25). Important also is the fact that this chapter demonstrates Jesus’ love and understanding of people. His love for mankind involved no boundaries, for He lovingly and compassionately reached out to a woman who was a social outcast. In contrast to the limitations of human love, Christ exhibits the character of divine love that is indiscriminate and all-encompassing (3:16).

4:3 He left Judea. John the Baptist and Jesus had official scrutiny focused on them because of their distinctive message regarding repentance and the kingdom. Most likely, Jesus wanted to avoid any possible trouble with John’s disciples who were troubled with His growing popularity and, since the Pharisees were also focusing on His growing influence, Jesus decided to leave Judea and travel N in order to avoid any conflict.

4:4 He needed to go through. Several roads led from Judea to Galilee: one near the seacoast; another through the region of Perea; and one through the heart of Samaria. Even with the strong antipathy between Jews and Samaritans, the Jewish historian Josephus relates that the custom of Judeans at the time of the great festivals was to travel through the country of the Samaritans because it was the shorter route. Although the verb “needed” may possibly refer to the fact that Jesus wanted to save time and needless steps, because of the gospel’s emphasis on the Lord’s consciousness of fulfilling His Father’s plan (2:4; 7:30; 8:20; 12:23; 13:1; 14:31), the apostle may have been highlighting divine, spiritual necessity, i.e., Jesus had an appointment with divine destiny in meeting the Samaritan woman, to whom He would reveal His messiahship. Samaria. When the nation of Israel split politically after Solomon’s rule, King Omri named the capital of the northern kingdom of Israel “Samaria” (1 Kin. 16:24). The name eventually referred to the entire district and sometimes to the entire northern kingdom, which had been taken captive (capital, Samaria) by Assyria in 722 B.C. (2 Kin. 17:1–6). While Assyria led most of the populace of the 10 northern tribes away (into the region which today is northern Iraq), it left a sizable population of Jews in the northern Samaritan region and transported many non-Jews into Samaria. These groups intermingled to form a mixed race through intermarriage. Eventually tension developed between the Jews who returned from captivity and the Samaritans. The Samaritans withdrew from the worship of Yahweh at Jerusalem and established their worship at Mt. Gerizim in Samaria (vv. 20–22). Samaritans regarded only the Pentateuch as authoritative. As a result of this history, Jews repudiated Samaritans and considered them heretical. Intense ethnic and cultural tensions raged historically between the two groups so that both avoided contact as much as possible (v. 9; Ezra 4:1–24; Neh. 4:1–6; Luke 10:25–37). See note on 2 Kin. 17:24.

4:5 Sychar. This town is probably identified with the modern village of Askar on the shoulder of Mt. Ebal, opposite Mt. Gerizim. A continuous line of tradition identifies Jacob’s well as lying about a half mile S of Askar.

4:5, 6 These verses refer back to Gen. 48:22 where Jacob bequeathed a section of land to Joseph which he had purchased from the “children of Hamor” (cf. Gen. 33:19). When the Jews returned from Egypt, they buried Joseph’s bones in that land at Shechem. This area became the inheritance of Joseph’s descendants. The precise location of “Jacob’s well” has been set by a firm tradition among Jews, Samaritans, Muslims, and Christians and lies today in the shadow of the crypt of an unfinished Orthodox church. The term used here for “well” denotes a running spring, while in vv. 11, 12 John used another term for “well” that means “cistern” or “dug-out-well” indicating that the well was both dug out and fed by an underground spring. This spring is still active today.

4:6 wearied from His journey. Since the Word became flesh (1:14), He also suffered from physical limitations in His humanity (Heb. 2:10–14). the sixth hour. John used Roman time, which started reckoning from 12:00 p.m., so the time would be about 6:00 p.m.

4:7 A woman of Samaria came to draw water. Women generally came in groups to collect water, either earlier or later in the day to avoid the sun’s heat. If the Samaritan woman alone came at 12:00 p.m. (see note on v. 6), this may indicate that her public shame (vv. 16–19) caused her to be isolated from other women. “Give Me a drink.” For a Jewish man to speak to a woman in public, let alone to ask from her, a Samaritan, a drink was a definite breach of rigid social custom as well as a marked departure from the social animosity that existed between the two groups. Further, a “rabbi” and religious leader did not hold conversations with women of ill-repute (v. 18).

4:8 to buy food. This verse indicates that since Jesus and His disciples were willing to purchase food from Samaritans, they did not follow some of the self-imposed regulations of stricter Jews, who would have been unwilling to eat food handled by outcast Samaritans.

4:10 living water. The OT is the background for this term, which has important metaphorical significance. In Jer. 2:13, Yahweh decries the disobedient Jews for rejecting Him, the “fountain of living waters.” The OT prophets looked forward to a time when “living waters shall flow from Jerusalem” (Zech. 14:8; Ezek. 47:9). The OT metaphor spoke of the knowledge of God and His grace which provides cleansing, spiritual life, and the transforming power of the Holy Spirit (cf. Is. 1:16–18; 12:3; 44:3; Ezek. 36:25–27). John applies these themes to Jesus Christ as the living water which is symbolic of eternal life mediated by the Holy Spirit from Him (cf. v. 14; 6:35; 7:37–39). Jesus used the woman’s need for physical water to sustain life in this arid region in order to serve as an object lesson for her need for spiritual transformation.

4:15 The woman, like Nicodemus (3:4), did not realize that Jesus was talking about her spiritual needs. Instead, in her mind, she wanted such water in order to avoid her frequent trips to Jacob’s well.

4:16 call your husband. Since the woman failed to understand the nature of the living water He offered (v. 15), Jesus abruptly turned the dialogue to focus sharply on her real spiritual need for conversion and cleansing from sin. His intimate knowledge of her morally depraved life not only indicated His supernatural ability, but also focused on her spiritual condition.

4:18 not your husband. She was living conjugally with a man who Jesus said was not her husband. By such an explicit statement, our Lord rejected the notion that when two people live together it constitutes marriage. Biblically, marriage is always restricted to a public, formal, official, and recognized covenant.

4:19 You are a prophet. His knowledge of her life indicated He had supernatural inspiration.

4:20 on this mountain. Both Jews and Samaritans recognized that God had commanded their forefathers to identify a special place for worshiping Him (Deut. 12:5). The Jews, recognizing the entire Hebrew canon, chose Jerusalem (2 Sam. 7:5–13; 2 Chr. 6:6). The Samaritans, recognizing only the Pentateuch, noted that the first place Abraham built an altar to God was at Shechem (Gen. 12:6, 7), which was overlooked by Mt. Gerizim, where the Israelites had shouted the blessings promised by God before they entered the Promised Land (Deut. 11:29, 30). As a result, they chose Mt. Gerizim for the place of their temple.

4:21 neither on this mountain, nor in Jerusalem. There was no reason to debate locations, since both places would be obsolete soon and neither would have any role to play in the lives of those who genuinely worship God. Jerusalem would even be destroyed with its temple (A.D. 70).

4:22 you do not know. The Samaritans did not know God. They did not have the full revelation of Him, and thus could not worship in truth. The Jews did have the full revelation of God in the OT; thus they knew the God they worshiped, because salvation’s truth came first to them (see note on Luke 19:9) and through them to the world (cf. Rom. 3:2; 9:4, 5).

4:23 hour. This refers to Jesus’ death, resurrection, and ascension to God, having completed redemption. true worshipers. Jesus’ point is that in light of His coming as Messiah and Savior, worshipers will be identified, not by a particular shrine or location, but by their worship of the Father through the Son. With Christ’s coming, previous distinctions between true and false worshipers based on locations disappeared. True worshipers are all those everywhere who worship God through the Son, from the heart (cf. Phil. 3:3).

4:24 God is Spirit. This verse represents the classical statement on the nature of God as Spirit. The phrase means that God is invisible (Col. 1:15; 1 Tim. 1:17; Heb. 11:27) as opposed to the physical or material nature of man (1:18; 3:6). The word order of this phrase puts an emphasis on “Spirit,” and the statement is essentially emphatic. Man could never comprehend the invisible God unless He revealed Himself, as He did in Scripture and the Incarnation. must worship. Jesus is not speaking of a desirable element in worship but that which is absolutely necessary. in spirit and truth. The word “spirit” does not refer to the Holy Spirit but to the human spirit. Jesus’ point here is that a person must worship not simply by external conformity to religious rituals and places (outwardly) but inwardly (“in spirit”) with the proper heart attitude. The reference to “truth” refers to worship of God consistent with the revealed Scripture and centered on the “Word made flesh” who ultimately revealed His Father (14:6).

4:25 Messiah. The Samaritans also anticipated Messiah’s coming.

4:26 I who speak to you am He. Jesus forthrightly declared Himself to be Messiah, though His habit was to avoid such declarations to His own Jewish people who had such crassly political and militaristic views regarding Messiah (cf. 10:24; Mark 9:41). The “He” in this translation is not in the original Gr. for Jesus lit. said “I who speak to you am.” The usage of “I am” is reminiscent of 8:58 (see notes there). This claim constitutes the main point of the story regarding the Samaritan woman.

4:27–42 These verses reinforce Jesus’ acknowledgment that He was Messiah by offering proof for His claim. John gave 5 genuine, but subtle, proofs that Jesus was truly Messiah and Son of God which reinforced his main theme of 20:31: 1) proof from His immediate control of everything (v. 27); 2) proof from His impact on the woman (vv. 28–30); 3) proof from His intimacy with the Father (vv. 31–34); 4) proof from His insight into men’s souls (vv. 35–38); and 5) proof from His impression on the Samaritans (vv. 39–42).

4:27 at this point. Had the disciples arrived earlier, they would have interrupted and destroyed the conversation, and if they had arrived any later, she would have gone and they would not have heard His declaration of messiahship. This feature subtly reveals Jesus’ divine control over the situation that was occurring.

4:28–31 to the men. Jesus had such an impact on the woman that she was eager to share the news among the townspeople whom she had previously avoided because of her reputation. Her witness and candor regarding her own life so impressed them that they came to see Jesus for themselves.

4:32, 33 I have food. Just like the Samaritan woman’s misunderstanding of Jesus words regarding literal water (v. 15), Jesus’ own disciples thought only of literal food. John commonly used such misunderstanding to advance the argument of his gospel (e.g., 2:20; 3:3).

4:34 My food is to do the will of Him who sent Me. Most likely Jesus echoed Deut. 8:3 where Moses stated, “man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the LORD” (cf. Matt. 4:4; Luke 4:4). When He talked with the Samaritan woman, Jesus was performing the will of the Father and thereby received greater sustenance and satisfaction than any mere physical food could offer Him (5:23, 24; 8:29; 17:4). Obedience to and dependence upon God’s will summed up Jesus’ whole life (Eph. 5:17). God’s will for Him to finish is explained in 6:38–40 (see note on 6:40).

4:35 four months and then comes the harvest. The event probably happened in Dec. or Jan. which was 4 months before the normal spring harvest (mid-Apr.). Crops were planted in Nov., and by Dec. or Jan. the grain would be sprouting up in vibrant green color. Jesus used the fact that they were surrounded by crops growing in the field and waiting to be harvested as an object lesson to illustrate His urgency about reaching the lost which the “harvest” symbolized. Jesus points out the Samaritan woman and people of Sychar (“lift up your eyes”) who were at that moment coming upon the scene (v. 30) looking like a ripened “harvest” that urgently need to be “gathered,” i.e., evangelized. already white for harvest. Their white clothing seen above the growing grain may have looked like white heads on the stalks, an indication of readiness for harvest. Jesus knew the hearts of all (2:24), so was able to state their readiness for salvation (cf. vv. 39–41).

4:36–38 The Lord’s call to His disciples to do the work of evangelism contains promises of reward (“wages”), fruit that brings eternal joy (v. 36), and the mutual partnership of shared privilege (vv. 37, 38).

4:42 Savior of the world. This phrase occurs also in 1 John 4:14. The verse constitutes the climax to the story of the woman of Samaria. The Samaritans themselves became another in a series of witnesses in John’s gospel that demonstrated the identity of Jesus as the Messiah and Son of God. This episode represents the first instance of cross-cultural evangelism (Acts 1:8).

4:43–54 The episode of Jesus’ healing of the official’s son constitutes the second major “sign” of 8 which John used to reinforce Jesus’ true identity for producing belief in his readers (v. 54). In this episode, Jesus chided the official’s unbelief in needing a miraculous sign in order to trust in Christ (v. 48). While some believe that this story is the same as the healing of the centurion’s servant (Matt. 8:5–13; Luke 7:2–10), sufficient differences exist to demonstrate that it is different from the synoptic account; e.g., 1) no evidence exists that the official’s son was a Gentile; 2) the official’s son, not his servant, was healed; and 3) Jesus was far more negative regarding the official’s faith (v. 48) than the centurion’s (Matt. 8:10). One may divide this section into 3 parts: 1) Jesus contemplating unbelief (vv. 43–45); 2) Jesus confronting unbelief (vv. 46–49); and 3) Jesus conquering unbelief (vv. 50–54).

4:43 went to Galilee. After two days in Samaria, Jesus traveled to Galilee resuming the trip that began in v. 3.

4:44 prophet has no honor in his own country. This proverb (also in Matt. 13:57; Mark 6:4) contrasts the believing response of the Samaritans (v. 39) with the characteristic unbelief of Jesus’ own people in Galilee (and Judea) whose reticent faith depended so much on Jesus’ performance of miracles (v. 48). While in Samaria, Jesus had enjoyed His first unqualified and unopposed success. His own people’s hearts were not open to Him, but exhibited reluctance and hardness.

4:45 the Galileans received Him. The apostle may have meant these words as irony especially in light of the surrounding context of vv. 44, 48. The reception was likely that of curiosity seekers whose appetite centered more on seeing miracles than believing in Jesus as Messiah—as it had been at “the feast” (see notes on 2:23–25).

4:46 Cana of Galilee. The deep irony of the statement in v. 45 increases with the fact that Jesus had only recently performed a miracle in Cana at the wedding. Instead of responding in belief, the people wanted more (see note on v. 48). The basis of their welcome was extremely crass. nobleman. The Gr. term means “royal official” and most likely designated someone officially attached to the service of King Herod Antipas, Tetrarch of Galilee from 4 B.C. to A.D. 39. sick at Capernaum. Capernaum was approximately 16 mi. NE of Cana.

4:47 implored Him. The language here indicates that he repeatedly begged Jesus to heal his son. His approach to Jesus was out of desperation, but he had little appreciation of who Jesus was. In light of v. 46, apparently the nobleman’s motivation centered in Jesus’ reputation as a miracle worker rather than as Messiah.

4:48 Unless you people see signs and wonders. The “you” is plural. Jesus addresses these words to the Galileans as a whole and not just to the nobleman (see notes on vv. 45, 46). The response of the Galileans was fundamentally flawed because it disregarded the person of Christ and centered in the need for a constant display of miraculous signs. Such an attitude represents the deepest state of unbelief.

4:50 your son lives. Jesus met the demands of Galilean unbelief by healing the official’s son, revealing not only His sympathy, but His marvelous graciousness in spite of such a faithless demand for miracles.

4:52 the seventh hour. About 7:00 p.m., reckoning from noon using the Roman system. See note on v. 6.

4:53 at the same hour. The time when the official’s son improved corresponded precisely with the time that he had spoken with Jesus. This served to strengthen the nobleman’s faith and, as a result, the “whole household” believed.

John 5

5:1—7:52 This section evidences the shift from reservation and hesitation about Jesus as Messiah (3:26; 4:1–3) to outright rejection (7:52). The opposition started with controversy regarding Jesus’ healing on the Sabbath (vv. 1–18), intensified in chap. 6 with many of His disciples abandoning Him (6:66), and finally hardened in chap. 7 into official opposition against Him with the religious authorities’ unsuccessful attempt to arrest Him (7:20–52). Accordingly, the theme of this section is the rejection of Jesus as Messiah.

5:1–18 Although opposition to Jesus smoldered beneath the surface (e.g., 2:13–20), the story of Jesus’ healing at the Pool of Bethesda highlights the beginning of open hostility toward Him in Jerusalem in the southern parts of Palestine. The passage may be divided into 3 parts: 1) the miracle performed (vv. 1–9); 2) the Master persecuted (vv. 10–16); and 3) the murder planned (vv. 16–18).

5:1 feast of the Jews. John repeatedly tied his narrative to various Jewish feasts, (2:13—Passover; 6:4—Passover; 7:2—Tabernacles; 10:22—Hanukkah or Feast of Dedication; and 11:55—Passover), but this reference is the only instance when he did not identify the particular feast occurring at the time.

5:2 Sheep Gate. Most likely this is a reference to the gate identified in Neh. 3:1, 32; 12:39. It was a small opening in the N wall of the city, just W of the NE corner. there is…a pool. Some have suggested that John wrote his gospel before the destruction of Jerusalem in A.D. 70, because his usage of “is” here implies that the pool still existed. However, John frequently used what is known as a “historical present” to refer to past events, so this argument carries little weight. For more on the date of writing, see Introduction: Author and Date. Bethesda. “Bethesda” is the Gr. transliteration of a Heb. (or Aram.) name meaning “house of outpouring.”

5:3a lay. It was a custom at that time for people with infirmities to gather at this pool. Intermittent springs may have fed the pool and caused the disturbance of the water (v. 7). Some ancient witnesses indicate that the waters of the pool were red with minerals, and thus thought to have medicinal value.

5:3b, 4 The statement in the latter half of v. 3, “waiting for the moving of the water,” along with v. 4 are not original to the gospel. The earliest and best Gr. manuscripts, as well as the early versions, exclude the reading. The presence of words or expressions unfamiliar to John’s writings also militate against its inclusion.

5:5 thirty-eight years. John included this figure to emphasize the gravity of the debilitating disease that afflicted the individual. Since his sickness had been witnessed by many people for almost 4 decades, when Jesus cured him everyone knew the genuineness of the healing (cf. v. 9).

5:6 knew. The word implies supernatural knowledge of the man’s situation (1:47, 48; 4:17). Jesus picked the man out from among many sick people. The sovereign initiative was His, and no reason is given as to His choice.

John 5:7

The “I AM” Statements

Twenty-three times in all we find our Lord’s meaningful “I AM” (ego eimi, Gr.) in the Greek text of this gospel (4:26; 6:20, 35, 41, 48, 51; 8:12, 18, 24, 28, 58; 10:7, 9, 11, 14; 11:25; 13:19; 14:6; 15:1, 5; 18:5, 6, 8). In several of these, He joins His “I AM” with seven tremendous metaphors which are expressive of His saving relationship toward the world.

“I AM the Bread of life” (6:35, 41, 48, 51).

“I AM the Light of the world” (8:12).

“I AM the Door of the sheep” (10:7, 9).

“I AM the Good Shepherd” (10:11, 14).

“I AM the Resurrection and the Life” (11:25).

“I AM the Way, the Truth, and the Life” (14:6).

“I AM the true Vine” (15:1, 5).

5:8 Rise, take…walk. In the same way that He spoke the world into being at creation, (Gen. 1:3), Jesus’ spoken words had the power to cure (cf. 1:3; 8:58; Gen. 1:1; Col. 1:16; Heb. 1:2). bed. The “bed” or “mat” was normally made of straw and was light enough so that it could be carried on the shoulder of a well person who assisted the infirm (cf. Mark 2:3).

5:9 took up his bed, and walked. This phrase emphasizes the completeness of the cure (cf. v. 5).

5:10, 11 The OT had forbidden work on the Sabbath but did not stipulate what “work” was specifically indicated (Ex. 20:8–11). The assumption in Scripture seems to be that “work” was one’s customary employment, but rabbinical opinion had developed oral tradition beyond the OT which stipulated 39 activities forbidden (Mishnah Shabbath 7:2; 10:5), including carrying anything from one domain to another. Thus, the man had broken oral tradition, not OT law (see notes on v. 16).

5:10 it is not lawful. The phrase reveals that the Judaism during Jesus’ time had degenerated into pious hypocrisy. Such hypocrisy especially enraged the Lord Jesus (cf. Matt. 22, 23), who used this incident to set up a confrontation with Jewish hyper-legalism and identified the need for national repentance.

5:14 Sin no more, lest a worse thing come upon you. The basic thrust of Jesus’ comments here indicates that sin has its inevitable consequences (cf. Gal 6:7, 8). Although Scripture makes clear that not all disease is a consequence of sin (cf. 9:1–3; Luke 13:1–5), illness at times may be directly tied into one’s moral turpitude (cf. 1 Cor. 11:29, 30; James 5:15). Jesus may specifically have chosen this man in order to highlight this point.

5:16 persecuted. The verb tense means that the Jews repeatedly persecuted Jesus, i.e., continued hostile activity. This was not an isolated incident of their hatred toward Him because of His healings on the Sabbath (cf. Mark 3:1–6). on the Sabbath. Jesus did not break God’s law since in it there was no prohibition of doing good on that day (Mark 2:27). However, Jesus disregarded the oral law of the Jews that had developed, i.e., “the traditions of men” (cf. also Matt. 15:1–9). Most likely, Jesus deliberately practiced such healing on the Sabbath to provoke a confrontation with their religious hypocrisy that blinded them to the true worship of God (see vv. 17–47 for the main reason for Jesus’ confrontation; see notes on vv. 10, 11).

5:17–47 These verses reveal the ultimate reason Jesus confronted the Jews’ religious hypocrisy, i.e., the opportunity to declare who He was. This section is Christ’s own personal statement of His deity. As such, it is one of the greatest Christological discourses in Scripture. Herein Jesus makes 5 claims to equality with God: 1) He is equal with God in His person (vv. 17, 18); 2) He is equal with God in His works (vv. 19, 20); 3) He is equal with God in His power and sovereignty (v. 21); 4) He is equal with God in His judgment (v. 22); and 5) He is equal with God in His honor (v. 23).

5:17 Jesus’ point is that whether He broke the Sabbath or not, God was working continuously and, since Jesus Himself worked continuously, He also must be God. Furthermore, God does not need a day of rest for He never wearies (Is. 40:28). For Jesus’ self-defense to be valid, the same factors that apply to God must also apply to Him. Jesus is Lord of the Sabbath (Matt. 12:8)! Interestingly, even the rabbis admitted that God’s work had not ceased after the Sabbath because He sustains the universe.

5:18 This verse confirms that the Jews instantly grasped the implications of His remarks that He was God (see notes on v. 17).

5:19 Most assuredly. Cf. vv. 24, 25; 1:51. This is an emphatic way of saying “I’m telling you the truth.” In response to Jewish hostility at the implications of His assertions of equality with God, Jesus became even more fearless, forceful, and emphatic. Jesus essentially tied His activities of healing on the Sabbath directly to the Father. The Son never took independent action that set Him against the Father because the Son only did those things that were coincident with and co-extensive with all that the Father does. Jesus thus implied that the only One who could do what the Father does must be as great as the Father.

5:20 greater works. This refers to the powerful work of raising the dead. God has that power (cf. 1 Kin. 17:17–24; 2 Kin. 4:32–37; 5:7) and so does the Lord Jesus (vv. 21–29; 11:25–44; 14:19; 20:1–18).

5:23 honor the Son. This verse gives the reason that God entrusted all judgment to the Son (v. 22), i.e., so that all men should honor the Son just as they honor the Father. This verse goes far beyond making Jesus a mere ambassador who is acting in the name of a monarch, but gives Him full and complete equality with the Father (cf. Phil. 2:9–11). honor the Father. Jesus turned the tables on the Jewish accusation against Him of blasphemy. Instead, Jesus affirmed that the only way anyone can honor the Father is through receiving the Son. Therefore, the Jews were the ones who actually blasphemed the Father by rejection of His Son.

5:24 passed from death into life. This develops the truth of v. 21, that Jesus gives life to whomever He desires. The people who receive that life are here identified as those who hear the Word and believe in the Father and the Son. They are the people who have eternal life and never will be condemned (Rom. 8:1; Col. 1:13).

5:25–29 The theme of these verses is resurrection. Jesus related that all men, saved and unsaved, will be literally and physically resurrected from the dead. However, only the saved experience a spiritual (“born again”), as well as physical, resurrection unto eternal life. The unsaved will be resurrected unto judgment and eternal punishment through separation from God (i.e., the second death; cf. Rev. 20:6, 14; 21:8). These verses also constitute proof of the deity of Jesus Christ since the Son has resurrection power (vv. 25, 26), and the Father has granted Him the status of Judge of all mankind (v. 27). In the light of other Scripture, it is clear that Jesus speaks generally about resurrection, but not about one, general resurrection (see notes on Dan. 12:2; 1 Cor. 15:23; 1 Thess. 4:16).

5:25 hour is coming, and now is. Cf. 4:23. This phrase reveals an already/not yet tension regarding the resurrection. Those who are born again are already “spiritually” resurrected (“now is”; Eph. 2:1; Col. 2:13), and yet a future physical resurrection still awaits them (“hour is coming”; 1 Cor. 15:35–54; Phil. 3:20, 21).

5:26 He has granted the Son. The Son from all eternity had the right to grant life (1:4). The distinction involves Jesus’ deity versus His incarnation. In becoming a man, Jesus voluntarily set aside the independent exercise of His divine attributes and prerogatives (Phil. 2:6–11). Jesus here affirmed that even in His humanity, the Father granted Him “life-giving” power, i.e., the power of resurrection (see note on v. 20).

5:27 authority. Cf. 17:2; see note on Matt. 28:18.

5:29 those who have done good…evil. Jesus was not teaching justification by works (see 6:29). In the context, the “good” is believing on the Son so as to receive a new nature that produces good works (3:21; James 2:14–20), while the “evil” done is to reject the Son (the unsaved) and hate the light, which has the result of evil deeds (3:18, 19). In essence, works merely evidence one’s nature as saved or unsaved (see notes on Rom. 2:5–10), but human works never determine one’s salvation.

5:30 the will of the Father. In summarizing all He has said from v. 19 on about His equality with God, Jesus claimed that the judgment He exercised was because everything He did was dependent upon the Father’s word and will (cf. vv. 19, 20).

5:32–47 The background of these verses is Deut. 17:6; 19:15 where witnesses were to establish the truthfulness of a matter (see note on 1:7). Jesus Himself emphasized the familiar theme of witnesses who testify to the identity of the Son: 1) John the Baptist (vv. 32–35); 2) Jesus’ works (vv. 35, 36); 3) the Father (vv. 37, 38); and 4) the OT Scriptures (vv. 39–47).

5:36 the very works that I do. Cf. 10:25. The miracles of Jesus were witness to His deity and messiahship. Such miracles are the major signs recorded by John in this gospel, so as to fulfill His purpose in 20:30, 31 (see Introduction: Historical and Theological Themes).

5:37 Father…has testified. Cf. Matt. 3:17; Mark 1:11; Luke 3:22.

5:39 You search. Although the verb “search” could also be understood as a command (i.e., “Search the Scriptures!”), most prefer this translation as an indicative. The verb implies diligent scrutiny in investigating the Scriptures to find “eternal life.” However, Jesus points out that with all their fastidious effort, they miserably failed in their understanding of the true way to eternal life through the Son of God (see notes on Matt. 19:16–25; cf. 14:6; 2 Tim. 3:15). testify of Me. Cf. v. 45. Christ is the main theme of Scripture. See note on 1:45.

5:40 not willing. They searched for eternal life, but were not willing to trust its only source (cf. v. 24; 1:11; 3:19).

5:41 honor from men. If Jesus agreed to be the kind of Messiah the Jews wanted, providing miracles and food along with political and military power, He would receive honor from them. But He sought only to please God (vv. 19ff.).

5:43 him you will receive. The Jewish historian, Josephus, records that a string of messianic pretenders arose in the years before A.D. 70. This verse contrasts the Jewish rejection of their true Messiah because they did not love or know God (v. 42), with their willing acceptance of charlatans.

5:46 Moses…for he wrote about Me. Jesus does not mention any specific passage in the 5 books of Moses although there are many (e.g., Deut. 18:15; cf. 1:21; 4:19; 6:14; 7:40, 52).

John 6

6:1–14 The story of the feeding of the 5,000 is the fourth sign John employed to demonstrate that Jesus is the Messiah and Son of God. It is the only miracle recorded in all 4 gospels (Matt. 14:13–23; Mark 6:30–46; Luke 9:10–17). Since John most likely wrote to supplement and provide additional information not recorded in the synoptics (see Introduction: Background and Setting), his recording of this miracle emphasized its strategic importance in two ways: 1) it demonstrated the creative power of Christ more clearly than any other miracle, and 2) it decisively supported John’s purposes of demonstrating the deity of Jesus Christ while also serving to set the stage for Jesus’ discourse on the “bread of life” (vv. 22–40). Interestingly, both creative miracles of Jesus, the water into wine (2:1–10) and the multiplying of bread (vv. 1–14) speak of the main elements in the Lord’s supper or communion (v. 53).

6:1 After these things. A large gap of time may exist between chaps. 5 and 6. If the feast in 5:1 is Tabernacles, then at least 6 months passed (Oct. to Apr.). If the feast of 5:1 is Passover, then a year passed between these chapters. the Sea of Galilee. Chapter 6 is very close to the same structure as chap. 5 since both occur around a Jewish feast and both lead to a discourse of Jesus’ deity. While chap. 5 takes place in the S around Judea and Jerusalem, chap. 6 takes place in the N around Galilee. The result of both chapters is the same: He is rejected not only in the southern but also in the northern regions. See note on 21:1.

6:2 they saw His signs. The crowds followed not out of belief but out of curiosity concerning the miracles that He performed (v. 26). However, in spite of the crowd’s crass motivations, Jesus, having compassion on them, healed their sick and fed them (cf. Matt. 13:14; Mark 6:34).

6:7 Two hundred denarii. Since one denarius was a day’s pay for a common laborer, 200 denarii would be approximately 8 months’ wages. The crowd, however, was so large that such a significant amount was still inadequate to feed them.

6:10 five thousand. The number of men was 5,000, not including women and children, who probably brought the total up to 20,000.

6:14 the Prophet. The crowd referred to “the Prophet” of Deut. 18:15. Sadly, these comments, coming right after Jesus healed and fed them, indicate that the people desired a Messiah who met their physical, rather than spiritual, needs. Apparently, no recognition existed for the need of spiritual repentance and preparation for the kingdom (Matt. 4:17). They wanted an earthly, political Messiah to meet all their needs and to deliver them from Roman oppression. Their reaction typifies many who want a “Christ” that makes no demands of them (cf. Matt. 10:34–39; 16:24–26), but of whom they can make their selfish personal requests.

6:15 take Him by force to make Him king. John supplemented the information in Matthew and Mark by indicating that the reason Jesus dismissed the disciples and withdrew from the crowd into a mountain alone was because of His supernatural knowledge of their intention to make Him king in light of His healing and feeding of them. The crowd, incited by mob enthusiasm, was ready to proceed with crassly political intentions that would have jeopardized God’s will.

6:16–21 The story of Jesus’ walking on the water constituted the fifth sign in John’s gospel designed to demonstrate the writer’s purpose that Jesus is the Messiah and Son of God (20:30, 31). The miracle demonstrates Jesus’ deity by His sovereignty over the laws of nature.

6:17 toward Capernaum. Matthew 14:22 and Mark 6:45 indicate that as soon as Jesus had fed the multitudes, He immediately dismissed His disciples to travel W toward Capernaum (vv. 16, 17).

6:18 a great wind was blowing. The Sea of Galilee is almost 700 ft. below sea level. Cooler air from the northern mountains and southeastern tablelands rushes down into the lake and displaces the warm moist air, causing violent churning of the water.

6:19, 20 Jesus walking on the sea. The synoptics reveal that in fear and the darkness, they thought He was a ghost (Matt. 14:26; Mark 6:49). The Son of God, who made the world, was in control of its forces and, in this case, He suspended the law of gravity. The act was not frivolous on Jesus’ part, for it constituted a dramatic object lesson to the disciples of Jesus’ true identity as the sovereign Lord of all creation (cf. 1:3).

6:21 immediately the boat was at the land. This wording indicates that another miracle occurred besides walking on the water, i.e., the boat miraculously and instantly arrived at its precise destination as soon as Jesus stepped into the boat.

6:22–58 Jesus’ famous discourse on the bread of life. The key theme is v. 35, i.e., “I am the bread of Life,” which is the first of 7 emphatic “I AM” statements of Jesus in this gospel (8:12; 10:7, 9; 10:11, 14; 11:25; 14:6; 15:1, 5). This analogy of Jesus as “the bread” of life reinforces John’s theme of Jesus as the Messiah and Son of God (20:30, 31). Although John records Jesus’ miracles to establish His deity, he moves quickly to Jesus’ discourse on the spiritual realities of His person in order to define correctly who Jesus Christ was, i.e., not merely a wonder-worker but the Son of God who came to save mankind from sin (3:16). This discourse took place in the synagogue at Capernaum (v. 59).

6:22, 23 These verses indicate that the crowds who witnessed Jesus’ healings and His feeding of the multitudes were still at the original site of these miracles (E of the Lake) and, out of heightened curiosity, desired to find Jesus once again. Other boats loaded with people from Tiberias (on the NW shore of the lake) also heard of the miracles and sought Him out.

6:26 because you ate. This phrase emphasizes Jesus’ point that the crowds which followed Him were motivated by superficial desires of food rather than any understanding of the true spiritual significance of Jesus’ person and mission (8:14–21; Mark 6:52).

6:27 food which perishes. Jesus rebuked the crowd for purely materialistic notions of the messianic kingdom (cf. v. 26; 4:15). Although Messiah’s kingdom would be literal and physical someday, the people failed to see the overriding spiritual character and blessing of “everlasting life” given immediately to those who believe the witness of God to His Son. food which endures to everlasting life. The continuing discourse indicates that this was a reference to Jesus Himself (v. 35).

6:28 works of God. They thought Jesus was saying that God required them to do some works to earn everlasting life, which they thought they would be able to do.

6:29 the work of God, that you believe. The crowd misunderstood Jesus’ prohibition in v. 27 (“Do not labor”) which prompted Jesus to remind them that an exclusive focus on material blessings is wrong. The only work God desired was faith or trust in Jesus as Messiah and Son of God (cf. Mal. 3:1). The “work” that God requires is to believe in His Son (cf. 5:24).

6:30 What sign will You perform. The question demonstrated the obtuseness, the spiritual blindness of the crowd, and their shallow, selfish curiosity. The feeding of 20,000 (v. 10) was a sufficient enough sign to demonstrate Christ’s deity (cf. Luke 16:31).

6:31 Our fathers ate the manna. The crowd’s logic appeared to be that Jesus’ miraculous feeding was a small miracle compared to what Moses did. In order for them to believe in Him, they would need to see Him feed the nation of Israel on the same scale that God did when He sent manna and fed the entire nation of Israel during their wilderness wanderings for 40 years (Ex. 16:11–36). They were demanding that Jesus outdo Moses if they were to believe in Him. They quoted from Ps. 78:24.

6:32 true bread from heaven. The manna God gave was temporary and perished and was only a meager shadow of what God offered them in the true bread, Jesus Christ, who gives spiritual and eternal life to mankind (“world”).

6:33 bread of God. This phrase is synonymous with the phrase “bread from heaven” (v. 32).

6:34 “Lord, give us this bread always.” This statement once again demonstrated the blindness of the crowd, for they were thinking of some physical bread and failed to understand the spiritual implication that Jesus was that “bread” (cf. 4:15).

6:35 I am the bread of life. The obtuseness in v. 34 prompted Jesus to speak very plainly that He was referring to Himself.

6:37 All that the Father gives Me will come to Me. This verse emphasizes the sovereign will of God in the selection of those who come to Him for salvation (cf. vv. 44, 65; 17:6, 12, 24). The Father has predestined those who would be saved (see notes on Rom. 8:29, 30; Eph. 1:3–6; 1 Pet. 1:2). The absolute sovereignty of God is the basis of Jesus’ confidence in the success of His mission (see note on v. 40; cf. Phil. 1:6). The security of salvation rests in the sovereignty of God, for God is the guarantee that “all” He has chosen will come to Him for salvation. The idea of “gives Me” is that every person chosen by God and drawn by God (v. 44) must be seen as a gift of the Father’s love to the Son. The Son receives each “love gift” (v. 37), holds on to each (v. 39), and will raise each to eternal glory (vv. 39, 40). No one chosen will be lost (see notes on Rom. 8:31–39). This saving purpose is the Father’s will which the Son will not fail to do perfectly (v. 38; cf. 4:34; 10:28, 29; 17:6, 12, 24).

6:40 everyone who sees the Son and believes in Him. This verse emphasizes human responsibility in salvation. Although God is sovereign, He works through faith, so that a man must believe in Jesus as the Messiah and Son of God who alone offers the only way of salvation (cf. 14:6). However, even faith is a gift of God (Rom. 12:3; Eph. 2:8, 9). Intellectually harmonizing the sovereignty of God and the responsibility of man is impossible humanly, but perfectly resolved in the infinite mind of God.

6:41–50 This section constitutes the beginning of the crowd’s reaction to Jesus’ discourse on the bread of life and may be divided into 3 sections: 1) the murmuring reaction of the crowd (vv. 41, 42); 2) Jesus’ rebuke of the crowd for their reaction (vv. 43–46); and 3) Jesus’ reiteration of His message to the crowd (vv. 47–51).

6:41 The Jews. In this gospel, the term “Jews” is often associated with hostility toward Christ. It is used ironically to indicate the incongruity of their rising hostility toward their Messiah. Since they hardened their hearts, God judicially hardened their hearts also (cf. 12:37–40; Is. 6:10; 53:1; Matt. 13:10–15). In the tribulation, Israel will turn to Jesus as their true Messiah and be saved (Rom. 11:25–27; Rev. 1:7; 7:1–8; cf. Zech. 12:10–14). complained. The reaction of the synagogue crowds to Jesus’ statements was the same as the Jews in the wilderness who murmured against God both before and after the manna was given to them (Ex. 16:2, 8, 9; Num. 11:4–6). because He said, “I am the bread…from heaven.” The Jews’ anger centered in two things: 1) that Jesus said He was the bread and 2) that He came down from heaven. Both the Jews in Jerusalem (5:18) and the Galileans reacted negatively when Jesus placed Himself equal with God.

6:42 whose father and mother we know. On the human level, they knew Jesus as a fellow Galilean. These words are reminiscent of Jesus’ words in 4:44, “a prophet has no honor in his own country.” Their hostility sprang from the root of unbelief. Jesus’ death was impending because hostility had resulted everywhere He went.

6:44 draws him. Cf. v. 65. The combination of v. 37a and v. 44 indicate that the divine drawing activity which Jesus referred to cannot be reduced to what theologians call “prevenient grace,” i.e., that somehow the power to come to Christ is allegedly dispensed to all of mankind, thus enabling everyone to accept or reject the gospel according to their own will alone. Scripture indicates that no “free will” exists in man’s nature, for man is enslaved to sin (total depravity) and unable to believe apart from God’s empowerment (Rom. 3:1–19; Eph. 2:1–3; 2 Cor. 4:4; 2 Tim. 1:9). While “whosoever will” may come to the Father, only those whom the Father gives the ability to will toward Him will actually come to Him. The drawing here is selective and efficacious (producing the desired effect) upon those whom God has sovereignly chosen for salvation, i.e., those whom God has chosen will believe because God has sovereignly determined that result from eternity past (Eph. 1:9–11).

6:45 Jesus paraphrased Is. 54:13 to support the point that if someone comes to faith and repentance to God, it is because they have been “taught,” and hence drawn, by God. The “drawing” and “learning” are just different aspects of God’s sovereign direction in the person’s life. Those taught by God to grasp the truth are also drawn by God the Father to embrace the Son.

6:49, 50 Jesus contrasted the earthly and heavenly bread. The manna that was given in the wilderness, although sent from heaven to help sustain the Israelites for their physical needs, could not impart eternal life nor meet their spiritual needs as could the “bread of life” (v. 48) that came down from heaven in the person of Jesus the Messiah. The proof of this contrast centers in the irrefutable fact that all the fathers died who ate the wilderness manna.

6:51–59 This section may be divided into 3 divisions: 1) Jesus’ pronouncement (v. 51); 2) the crowd’s perplexity (v. 52); and 3) Jesus’ promises (vv. 53–59).

6:51 This pronouncement exactly reiterates vv. 33, 35, 47, 48. My flesh, which I shall give for the life of the world. Jesus refers here prophetically to His impending sacrifice upon the cross (cf. 2 Cor. 5:21; 1 Pet. 2:24). Jesus voluntarily laid down His life for evil, sinful mankind (10:18; 1 John 2:2).

6:52 quarreled. Once again the perplexity of the Jews indicates that they failed to understand the spiritual truth behind Jesus’ illustration. Every time Jesus had given them a veiled saying or physical illustration, the Jews failed to see its spiritual significance (e.g., 3:4; 4:15). The Mosaic law prohibited the drinking of blood or the eating of meat with blood still in it (Lev. 17:10–14; Deut. 12:16; Acts 15:29). The Jews, unable to go beyond the mere physical perspective, were perplexed and angered.

6:53–58 eat…drink. Jesus’ point was an analogy that has spiritual, rather than literal, significance: just as eating and drinking are necessary for physical life, so also is belief in His sacrificial death on the cross necessary for eternal life. The eating of His flesh and drinking of His blood metaphorically symbolize the need for accepting Jesus’ cross work. For the Jews, however, a crucified Messiah was unthinkable (cf. Acts 17:1–3). Once again, the Jews, in their willful and judicial blindness, could not see the real spiritual significance and truth behind Jesus’ statements. Moreover, Jesus’ reference here to eating and drinking was not referring to the ordinance of communion for two significant reasons: 1) communion had not been instituted yet, and 2) if Jesus was referring to communion, then the passage would teach that anyone partaking of communion would receive eternal life.

6:60–71 These verses constitute the reaction of Jesus’ disciples to His sermon on the “bread of life.” As with the crowds’ response in Jerusalem (chap. 5) and in Galilee (chap. 6), the response of many of His disciples was unbelief and rejection of Him. John lists two groups and their reactions: 1) the false disciples’ reaction of unbelief (vv. 60–66), and 2) the true disciples’ reaction of belief (vv. 67–71). After this sermon, only a small nucleus of disciples remained (v. 67).

6:61 His disciples complained. Many of Jesus’ disciples had the same reaction as the Jews in v. 41 and of the first generation of Israelites to manna, i.e., they murmured (Ex. 16:2).

6:64 Jesus knew. Reminiscent of Jesus’ words in 2:23–25, Jesus knew the hearts of men, including those disciples who followed Him. He supernaturally knew that many did not believe in Him as Messiah and Son of God so He did not entrust Himself to them. These false disciples were simply attracted to the physical phenomena (e.g., miracles and food), and failed to understand the true significance of Jesus’ teaching (v. 61).

6:65 I have said. See notes on vv. 37, 44. Although men and women are commanded to believe and will be held accountable for unbelief, genuine faith is never exclusively a matter of human decision. Once again, in the face of unbelief, Jesus reiterated God’s sovereignty involved in selection for salvation.

6:66 disciples…walked with Him no more. The language indicates that the abandonment was decisive and final (cf. 1 Pet. 2:6–8; 1 John 2:19).

6:69 we have come to believe. Peter’s words were somewhat pretentious in that he implied that the true disciples somehow had superior insight and, as a result, came to belief through that insight.

6:70 Did I not choose you, the twelve. In response to Peter’s words that the disciples had come to believe in Jesus, He reminds them that He sovereignly chose them (vv. 37, 44, 65). Jesus would not allow even a whisper of human pretension in God’s sovereign selection. a devil. The word “devil” means “slanderer” or “false accuser.” The idea perhaps is better rendered “one of you is the devil.” This meaning is clear from 13:2, 27; Mark 8:33; Luke 22:3. The supreme adversary of God so operates behind failing human beings that his malice becomes theirs (cf. Matt. 16:23). Jesus supernaturally knew the source and identified it precisely. This clearly fixes the character of Judas, not as a well intentioned but misguided man trying to force Jesus to exert His power and set up His kingdom (as some suggest), but as a tool of Satan doing unmitigated wickedness (see notes on 13:21–30).

6:71 Iscariot. The word most likely is from a Heb. word meaning “man of Kerioth,” the name of a village in Judah. As with the other 3 gospels, as soon as he was named, he became identified as the betrayer.

John 7

7:1—8:59 The main thrust of this section can be summarized as “high intensity hatred” since the smoldering dislike of Jesus in chaps. 5, 6 erupted into a blazing inferno. The culmination of this hatred occurs in 11:45–57 where the Jewish authorities plot to kill the Son of God, culminating ultimately in His crucifixion. Both chapters deal with Jesus at the Feast of Tabernacles in Jerusalem. Especially noteworthy is the fact that two major themes associated with Tabernacles, i.e., water and light, come to prominence in these two chapters (vv. 37–39; 8:12). At the next Passover following this celebration of Tabernacles, Jesus was crucified. The central truth that dominates this whole passage is that Jesus was on a divine timetable. His life was not random, but operated according to God’s sovereign and perfect timing and direction.

7:1–13 This section has two parts: 1) Jesus’ avoidance of the wrong time in God’s sovereign plan (vv. 1–9), and 2) Jesus’ perfect obedience to the right time in God’s sovereign plan (vv. 10–13).

7:1 After these things. A 6 month gap most likely took place between chaps. 6 and 7. While chap. 6 occurred around Passover (6:4—Apr.), chap. 7 occurs at the Feast of Tabernacles (Oct.). John wrote nothing about those months since his purpose was not to present an exhaustive chronology of Christ’s life but to portray Him as the Messiah and Son of God and show how men reacted to Him. walked in Galilee. Chapter 6 indicates Jesus spent two days with the multitude of 20,000 people (6:22), but He spent 7 months teaching His 12 disciples who believed in Him. This phrase subtly highlights the great importance of discipleship, for Jesus concentrated great lengths of time upon training His future spiritual leaders.

7:2 Feast of Tabernacles. See note on 5:1. The Feast of Tabernacles was associated in the OT with the ingathering of the harvest of grapes and olives (Ex. 23:16; Lev. 23:33–36, 39–43; Deut. 16:13–15), while grain was reaped between Apr. and June. The feast occurred for 7 days from the 15th to the 21st of Tishri (Sep.–Oct.). According to Josephus, this feast was the most popular of the 3 principal Jewish feasts (Passover, Pentecost, and Tabernacles). People living in rural areas built makeshift structures of light branches and leaves to live in for the week (hence, “booths” or “tabernacles”; cf. Lev. 23:42) while town dwellers put up similar structures on their flat roofs or in their courtyards. The feast was known for water-drawing and lamp-lighting rites to which Jesus makes reference (“If anyone thirsts, let him come to Me and drink”—vv. 37, 38 and “I am the light of the world”—8:12).

7:3 His brothers. Matthew 13:55 lists Jesus’ brothers as “James, Joses, Simon, and Judas.” James authored the NT epistle that bears his name and became the leader of the Jerusalem church and Judas (or Jude) wrote the epistle that also bears his name. Because of Jesus’ virgin birth, they were only the half-brothers of Jesus since Mary, not Joseph, was Jesus’ only human parent (cf. Matt. 1:16, 18, 23; Luke 1:35).

7:4 to be known openly…. show Yourself to the world. Jesus’ brothers wanted Him to put on a display of His miracles. Although the text does not clearly state their motivation, perhaps they made the request for two reasons: 1) they wanted to see the miracles for themselves to determine their genuineness, and 2) they may have had similar crass political motives as did the people, namely that He would become their social and political Messiah. Jerusalem’s acceptance of Him was to be the acid test for them as to whether His own family would believe in Him as Messiah.

7:5 As with the crowds in Jerusalem and Galilee, even His own brothers did not believe in Him at first. They did not become His followers until after the resurrection (Acts 1:14; 1 Cor. 15:7).

7:6 My time has not yet come. This recalls the response to Jesus’ mother at the wedding in Cana (see 2:4). It also reveals the first reason why Jesus would not go to the feast: it was not in God’s perfect timing. The sentence reveals Jesus’ complete dependence on and commitment to the Father’s sovereign timetable for His life (cf. 8:20; Acts 1:7; 17:26). Furthermore, Jesus never committed Himself to being motivated by unbelief, even that of His own half-brothers. your time is always ready. Because Jesus’ brothers did not believe in Him, they were of the world and therefore, knew nothing of God or His purposes. Because of unbelief, they did not listen to His word, did not recognize God’s schedule, and could not perceive the incarnate Word before them. As a result, any time would do for them, preferably that moment.

7:7 The world cannot hate you. The world cannot hate Jesus’ brothers because they belonged to the world and the world loves its own (cf. 15:18, 19). The evil world system and all who reject the Word and Son of God lie in the control of the evil one himself (1 John 5:19). I testify of it that its works are evil. A true born-again believer who is living a life for God’s glory should experience the hatred and antagonism of the world (cf. 15:18–25; 16:1–3; 2 Tim. 3:12).

7:8 My time has not yet fully come. This reveals the second reason why Jesus would not go to the feast in Jerusalem. The Jews could not kill Him before God’s perfect timing and plan was ready (cf. Gal. 4:4). Jesus’ commitment to God’s timetable would not permit any deviance from what God had decreed.

7:10 in secret. The assumption is that the Father had directed Jesus to permit Him to go to Jerusalem. The secrecy of His journey indicates His maximum discretion which was the complete opposite of what His brothers had demanded of Him (cf. v. 4).

7:11 the Jews sought Him. The contrast between the phrase “the Jews” in this verse and “the people” in v. 12 indicates that the term “Jews” designates the hostile Jewish authorities in Judea who were headquartered in Jerusalem. The search for Jesus was certainly hostile in intent.

7:12, 13 complaining among the people. The crowds, made up of Judeans, Galileans, and Diaspora (scattered) Jews, expressed various opinions regarding Christ. The spectrum ranged from superficial acceptance (“He is good”) to cynical rejection (“He deceives the people”). The Jewish Talmud reveals that the latter view of deception became the predominant opinion of many Jews (Babylonian Talmud Sanhedrin 43a).

7:14–24 The increasing hostility to Jesus did not prevent His teaching ministry. Instead, Jesus relentlessly set forth His claims regarding His identity and mission. In the midst of the Feast of Tabernacles, when Jews from all over Israel had migrated into Jerusalem, Jesus once again began to teach. In this section, Jesus set forth the justification of His ministry and taught with authority as God’s Son. In this passage, 5 reasons are set forth as to why Jesus’ claims regarding Himself are true: 1) His supernatural knowledge originated from the Father Himself (vv. 15, 16); 2) His teaching and knowledge could be confirmed by testing (v. 17); 3) His actions demonstrated His selflessness (v. 18); 4) His impact on the world was startling (vv. 19, 20); and 5) His deeds demonstrated His identity as the Son of God (vv. 21–24).

7:14 middle of the feast. Jesus may have waited until the middle of the feast in order to prevent a premature “triumphal entry” that some may have forced upon Him for political motivations. into the temple and taught. Jesus taught according to the custom of the teachers or rabbis of His day. Prominent rabbis would enter the temple environs and expound on the OT to crowds who sat around them.

7:15 marveled. Jesus’ knowledge of Scripture was supernatural. The people were amazed that someone who had never studied at any great rabbinical centers or under any great rabbis could display such profound mastery of Scripture. Both the content and manner of Jesus’ teachings were qualitatively different than any other teacher.

7:16 His who sent Me. The qualitative difference of Jesus’ teaching was found in its source, i.e., the Father gave it to Him (8:26, 40, 46, 47; 12:49, 50). It originated from God the Father Himself, in contrast to rabbis who received it from man (Gal. 1:12). While rabbis merely relied on the authority of others (a long chain of human tradition), Jesus’ authority centered in Himself (cf. Matt. 7:28, 29; Acts 4:13).

7:17 If anyone wills to do His will, he shall know. Those who are fundamentally committed to doing God’s will will be guided by Him in the affirmation of His truth. God’s truth is self-authenticating through the teaching ministry of the Holy Spirit (cf. 16:13; 1 John 2:20, 27).

7:18 He who seeks the glory of the One who sent Him. While other saviors and messiahs acted for their own selfish interests, thereby revealing their falseness, Jesus Christ as God’s Son came solely to glorify the Father and accomplish the Father’s will (2 Cor. 2:17; Phil. 2:5–11; Heb. 10:7).

7:19, 20 kill Me. If Jesus were another religious fake, the world never would have reacted in such hatred. Since the evil world system loves its own, its hatred toward Him demonstrates that He came from God (15:18, 19).

7:21 one work. The context makes clear (vv. 22, 23) that Jesus had reference to the healing of the paralytic that evoked the beginning of persecution against Him by the Jewish authorities because it took place on the Sabbath (see 5:1–16).

7:22 but from the fathers. The patriarchal period during the time of Abraham when God instituted the sign of circumcision (Gen. 17:10–12), which was later included as part of the Mosaic covenant at Sinai (Ex. 4:26; 12:44, 45). This observation not only depreciated the Jewish esteem for Moses, but even more importantly showed that this rite was antecedent to the Mosaic law and took precedence over it (Gal. 3:17). Furthermore, circumcision antedates the Sabbath law also.

7:23 on the Sabbath. The law required that circumcision occur on the eighth day (Lev. 12:1–3). If a child was born on the Sabbath, then the eighth day would fall again on the subsequent Sabbath, when the Jews would circumcise the child. Jesus’ point was that the Jews broke their own Sabbath law with the circumcision of the child. Their hypocrisy is evident. I made a man completely well. Jesus used an argument of the lesser to the greater. If ceremonial cleansing of one part of the body is permitted on the Sabbath through the act of circumcision (the less), how much more so should the actual healing of the entire body be permitted on the Sabbath (the greater).

7:24 with righteous judgment. While Jesus forbade harsh, censorious judgment that self-righteous legalism promotes (Matt. 7:1), He demanded the exercise of moral and theological discernment.

7:25–36 In this section, John once again reiterated the claims of Jesus to His identity as the Messiah and Son of God. He focused on His divine origin and citizenship. While some believed in Him at this time (v. 31), the religious leaders became even more angry at Him and nefariously planned to seize Him (v. 32). Jesus confronted the people with 3 dilemmas recorded in these verses: 1) the problem of dense confusion (vv. 25–29); 2) the problem of divided conviction (vv. 30–32); and 3) the problem of delayed conversion (vv. 33–36). These 3 problems left Jerusalem in a state of utter despair.

7:26 He speaks boldly. What surprised the masses was that in spite of the ominous threat from the religious authorities (vv. 20, 32), Jesus boldly proclaimed His identity. Do the rulers know. The question indicates the crowds and the rulers were in great confusion and uncertainty as to who Jesus was and what to do about Him. They did not really have any firm convictions regarding Jesus’ identity, for their question reveals their doubt and unbelief. They were also perplexed at the religious leaders’ failure to arrest and silence Him if He really were a fraud. Such dense confusion caused the crowd to wonder if the religious authorities in private concluded that He was indeed the Christ. Mass confusion among all groups reigned regarding Jesus. Christ. See notes on 1:20, 41.

7:27 no one knows where He is from. Only information regarding Messiah’s birthplace was revealed in Scripture (Mic. 5:2; Matt. 2:5, 6). Beyond that, a tradition had developed in Jewish circles that Messiah would appear suddenly to the people, based on a misinterpretation of Is. 53:8 and Mal. 3:1. In light of this, the meaning of this phrase most likely is that the identity of the Messiah would be wholly unknown until He suddenly appeared in Israel and accomplished Israel’s redemption. In contrast, Jesus had lived His life in Nazareth and was known (at least superficially) to the people (v. 28).

7:28 cried out. Jesus gave the greatest publicity to this important teaching by voicing it loudly (cf. v. 37; 1:15; 12:44). You both know Me, and you know where I am from. These words stand in antithesis with 8:19 where Jesus told His enemies that they neither knew Him nor the Father, thus indicating a deep irony and sarcasm on Jesus’ part here. Jesus’ point is that contrary to what they thought, they really had no true understanding of who He was. They knew Him in the earthly sense, but not in the spiritual sense, because they didn’t know God either. whom you do not know. Although they thought that they were acutely perceptive and spiritually oriented, their rejection of Jesus revealed their spiritual bankruptcy (Rom. 2:17–19).

7:30 His hour had not yet come. This reveals the reason why they could not seize Him, i.e., God’s sovereign timetable and plan for Jesus would not allow it.

7:31 many…believed. Divided conviction existed among the people regarding Jesus. While some wanted to seize Him, a small remnant of genuine believers existed among the crowds. The question here anticipates a negative answer, i.e., the Messiah could do no greater kinds of miracles than those Jesus had done.

7:32 Pharisees and the chief priests. See note on 3:1. The Pharisees and chief priests historically did not have harmonious relationships with each other. Most of the chief priests were Sadducees, who were political and religious opponents to the Pharisees. John repeatedly links these two groups in his gospel (see also v. 45; 11:47, 57; 18:3) in order to emphasize that their cooperation stemmed from their mutual hatred of Jesus. Both were alarmed at the faith of those indicated in v. 31 and, in order to avoid any veneration of Jesus as Messiah, attempted unsuccessfully to arrest Him (v. 30). officers. Temple guards who functioned as a kind of police force composed of Levites who were in charge of maintaining order in the temple environs. They could also be used by the Sanhedrin in areas outside the temple environs in religious disputes that did not affect Roman policy.

7:34 where I am you cannot come. Jesus referred here to His return to His heavenly origin with His Father after His crucifixion and resurrection (see 17:15).

7:35, 36 John again highlights the ignorance of the Jews regarding Jesus’ words. The words were spoken to mock Jesus.

7:35 teach the Greeks. The phrase “teach the Greeks” probably had reference to Jewish proselytes, i.e., Gentiles. John may have been citing this phrase with ironic force since the gospel eventually went to the Gentiles because of Jewish blindness and rejection of their Messiah. See notes on Rom. 11:7–11.

7:37–52 This section catalogues the different reactions of people to Jesus’ claims. These reactions have become universal patterns for reactions to Him through the ages. This section may be divided into the claim of Christ (vv. 37–39) and the reactions to Christ (vv. 40–52). The reactions may be subdivided into 5 sections: 1) the reaction of the convinced (vv. 40–41a); 2) the reaction of the contrary (vv. 41b–42); 3) the reaction of the hostile (vv. 43, 44); 4) the reaction of the confused (vv. 45, 46); and 5) the reaction of the religious authorities (vv. 47–52).

7:37 On the last day. This suggests that this occasion occurred on a different day than the controversy in vv. 11–36. If anyone thirsts. A tradition grew up in the few centuries before Jesus that on the 7 days of the Feast of Tabernacles, a golden container filled with water from the pool of Siloam was carried in procession by the High-Priest back to the temple. As the procession came to the Watergate on the S side of the inner temple court, 3 trumpet blasts were made to mark the joy of the occasion and the people recited Is. 12:3, “With joy you will draw water from the wells of salvation.” At the temple, while onlookers watched, the priests would march around the altar with the water container while the temple choir sang the Hallel (Pss. 113–118). The water was offered in sacrifice to God at the time of the morning sacrifice. The use of the water symbolized the blessing of adequate rainfall for crops. Jesus used this event as an object lesson and opportunity to make a very public invitation on the last day of the feast for His people to accept Him as the living water. His words recall Is. 55:1. thirsts…come…drink. These 3 words summarize the gospel invitation. A recognition of need leads to an approach to the source of provision, followed by receiving what is needed. The thirsty, needy soul feels the craving to come to the Savior and drink, i.e., receive the salvation that He offers.

7:38 living water. The water-pouring rite was also associated within Jewish tradition as a foreshadowing of the eschatological rivers of living water foreseen in Ezek. 47:1–9 and Zech. 13:1. The significance of Jesus’ invitation centers in the fact that He was the fulfillment of all the Feast of Tabernacles anticipated, i.e., He was the One who provided the living water that gives eternal life to man (cf. 4:10, 11).

7:39 He spoke concerning the Spirit. The impartation of the Holy Spirit is the source of spiritual and eternal life. See note on 16:7.

7:41 out of Galilee? This betrays the people’s great ignorance, because Jesus was born in Bethlehem of Judea not Galilee (Mic. 5:2 cf. Matt. 2:6; Luke 2:4). They did not even bother to investigate His true birthplace, showing their lack of interest in messianic credentials.

7:43 division. See Matt. 10:34–36; Luke 12:51–53.

7:44 See notes on vv. 8, 30.

7:45 the officers. The officers failed in their attempt to arrest Jesus when they were confronted with His person and powerful teaching. Since they were religiously trained, Jesus’ words struck at their very heart. For their identity, see notes on v. 32.

7:47, 48 The Pharisees mocked the officers, not on professional (as police officers) but religious grounds (as Levites). In essence, they accused them of being seduced by a deceiver (i.e., Jesus) in contrast to the Pharisees themselves who arrogantly and self-righteously felt that in their wisdom and knowledge no one could ever deceive them.

7:49 crowd. The Pharisees condescendingly labeled the people as a “crowd.” The rabbis viewed the common people (or, people of the land) as ignorant and impious in contrast to themselves. This ignorance was not only because of their ignorance of Scripture, but especially the common people’s failure to follow the Pharisees’ oral traditions. accursed. The people were considered damned because they did not belong to the elite group nor follow their beliefs regarding the law.

7:50–52 Nicodemus’ (see 3:10) mind had not closed regarding Christ’s claims, so that while not defending Jesus directly, he did raise a procedural point in Jesus’ favor.

7:51 Does our law judge. No explicit OT text can be cited that makes Nicodemus’ point. Most likely he referred to rabbinical traditions contained in their oral law.

7:52 no prophet has arisen out of Galilee. The real ignorance lay with the arrogant Pharisees who did not carefully search out the facts as to where Jesus was actually born. While they accused the crowds of ignorance, they too were really as ignorant (v. 42). Furthermore, the prophet Jonah did come from Galilee.

7:53—8:11 This section dealing with the adulteress most likely was not a part of the original contents of John. It has been incorporated into various manuscripts at different places in the gospel (e.g., after vv. 36, 44, 52, or 21:25), while one manuscript places it after Luke 21:38. External manuscript evidence representing a great variety of textual traditions is decidedly against its inclusion, for the earliest and best manuscripts exclude it. Many manuscripts mark the passage to indicate doubt as to its inclusion. Significant early versions exclude it. No Gr. church father comments on the passage until the twelfth century. The vocabulary and style of the section also are different from the rest of the gospel, and the section interrupts the sequence of v. 52 with 8:12ff. Many, however, do think that it has all the earmarks of historical veracity, perhaps being a piece of oral tradition that circulated in parts of the western church, so that a few comments are in order. In spite of all these considerations of the likely unreliability of this section, it is possible to be wrong on the issue, and thus it is good to consider the meaning of this passage and leave it in the text, just as with Mark 16:9–20.

John 8

8:6 testing Him…to accuse Him. If Jesus rejected the law of Moses (Lev. 20:10; Deut. 22:22), His credibility would be gone. If He held to Mosaic law, His reputation for compassion and forgiveness would have been questioned.

8:7 He who is without sin. This directly refers to Deut. 13:9; 17:7, where the witnesses of a crime are to start the execution. Only those who were not guilty of the same sin could participate.

8:8 Cf. v. 6. This seems to have been a delaying device, giving them time to think.

8:11 sin no more. Actually, “Leave your life of sin” (cf. 3:17; 12:47; Matt. 9:1–8; Mark 2:13–17).

8:12–21 Excluding the story of the adulterous woman in 7:53—8:11, this verse attaches itself well to 7:52. The word “again” indicates that Jesus spoke once more to the people at this same Feast of Tabernacles (see 7:2, 10). While Jesus first used the water-drawing rite (7:37–39) as a metaphor to portray the ultimate spiritual truth of Himself as Messiah who fulfills all that the feast anticipated, He then turned to another rite that traditionally occurred at the feast: the lighting ceremony. During Tabernacles, 4 large lamps in the temple’s court of women were lit and an exuberant nightly celebration took place under their light with people dancing through the night and holding burning torches in their hands while singing songs and praises. The levitical orchestras also played. Jesus took this opportunity of the lighting celebration to portray another spiritual analogy for the people: “I am the light of the world.”

8:12 I am the light of the world. This is the second “I AM” statement (see 6:35). John has already used the “light” metaphor for Jesus (1:4). Jesus’ metaphor here is steeped in OT allusions (Ex. 13:21, 22; 14:19–25; Pss. 27:1; 119:105; Prov. 6:23; Ezek. 1:4, 13, 26–28; Hab. 3:3, 4). The phrase highlights Jesus’ role as Messiah and Son of God (Ps. 27:1; Mal. 4:2). The OT indicates that the coming age of Messiah would be a time when the Lord would be a light for His people (Is. 60:19–22; cf. Rev. 21:23, 24) as well as for the whole earth (Is. 42:6; 49:6). Zechariah 14:5b–8 has an emphasis on God as the light of the world who gives living waters to His people. This latter passage probably formed the liturgical readings for the Feast of Tabernacles. For further significance of Jesus as the “light,” see notes on 1:4, 5; 1 John 1:5. He who follows Me. The word “follows” conveys the idea of someone who gives himself completely to the person followed. No half-hearted followers exist in Jesus’ mind (cf. Matt. 8:18–22; 10:38, 39). A veiled reference exists here to the Jews, following the pillar of cloud and fire that led them during the Exodus (Ex. 13:21).

8:13 You bear witness of Yourself. The Jews mockingly brought up Jesus’ own words from 5:31. However, Jesus’ words there and here are reconciled by the fact that OT law required not one but multiple witnesses to establish the truth of a matter (Deut. 17:6). Jesus was not alone in His witness that pointed to Him as Messiah, for many had already testified concerning this truth (see note on 1:7).

8:14–18 These verses give 3 reasons why Jesus’ witness was true: 1) Jesus knew His origin and destiny while the Jews were ignorant even of basic spiritual truths, making their judgment limited and superficial (vv. 14, 15); 2) the intimate union of the Son with the Father guaranteed the truth of the Son’s witness (v. 16); and 3) the Father and Son witnessed harmoniously together regarding the identity of the Son (vv. 17, 18).

8:17 written in your law. Cf. Deut. 17:6; 19:15. See notes on 1:7.

8:19 “Where is your Father?” The Jews, as was their habit (e.g., 3:4; 4:11; 6:52), once again thought merely on human terms in asking about Jesus’ paternity.

8:21–30 Jesus revealed the consequence of the rejection of Him as Messiah and Son of God, i.e., spiritual death (v. 24; cf. Heb. 10:26–31). These verses reveal 4 ways that ensure someone will die in their sins and, as a result, experience spiritual death: 1) being self-righteous (vv. 20–22); 2) being earthbound (vv. 23, 24); 3) being unbelieving (v. 24); and 4) being willfully ignorant (vv. 25–29). The Jews who rejected Jesus displayed all 4 of these characteristics.

8:21 Jesus repeated His message of 7:33, 34 but with more ominous overtones regarding the consequences of rejecting Him. I am going away. By means of His impending death, resurrection, and ascension to the Father.

8:22 Will He kill Himself. The Jews spoke either in confusion (see notes on 7:34, 35) or, perhaps more likely, in mockery of Christ. Jewish tradition condemned suicide as a particularly heinous sin that resulted in permanent banishment to the worst part of Hades (Josephus, Jewish Wars iii.viii.5 [iii.375]). God did deliver Him to be killed (Acts 2:23); thus, as God, He gave up His own life (10:18).

8:23 You are from beneath. The contrast here is between the realm of God and that of the fallen, sinful world (i.e., “from beneath”). The world in this context is the invisible spiritual system of evil dominated by Satan and all that it offers in opposition to God, His Word, and His people (see notes on 1:9; 1 John 5:19). Jesus declared that His opponents’ true kinship was with Satan and his realm. By this domination, they were spiritually blinded (see 2 Cor. 4:4; Eph. 2:1–3).

8:24 if you do not believe. Jesus emphasized that the fatal, unforgivable, and eternal sin is failure to believe in Him as Messiah and Son of God. In truth, all other sins can be forgiven if this one is repented of. See notes on 16:8, 9. I am He. “He” is not part of the original statement. Jesus’ words were not constructed normally but were influenced by OT Heb. usage. It is an absolute usage meaning “I AM” and has immense theological significance. The reference may be to both Ex. 3:14 where the Lord declared His name as “I AM” and to Is. 40–55 where the phrase “I am” occurs repeatedly (especially 43:10, 13, 25; 46:4; 48:12). In this, Jesus referred to Himself as the God (Yahweh—the LORD) of the OT, and directly claimed full deity for Himself, prompting the Jews’ question of v. 25. See note on v. 58.

8:25 “Who are You?” The Jews were willfully ignorant because chaps. 1–8 demonstrate that multiple witnesses testified to Jesus’ identity, and Jesus Himself in words and actions persistently proved throughout His ministry on earth that He was the Son of God and Messiah. from the beginning. The start of Jesus’ ministry among the Jews.

8:28 When you lift up the Son of Man. Jesus’ impending crucifixion. you will know that I am He. Having refused to accept Him by faith and having nailed Him to the cross, they would one day awaken to the terrifying realization that this One whom they despised was the One whom they should have worshiped (cf. Phil. 2:9–11; Rev. 1:7). Many Jews believed on Christ after His death and ascension, realizing that the One whom they rejected was truly the Messiah (Acts 2:36, 37, 41).

8:31–36 These verses are a pivotal passage in understanding genuine salvation and true discipleship. John emphasized these realities by stressing truth and freedom. The focus in the passage is upon those who were exercising the beginnings of faith in Jesus as Messiah and Son of God. Jesus desired them to move on in their faith. Saving faith is not fickle but firm and settled. Such maturity expresses itself in full commitment to the truth in Jesus Christ resulting in genuine freedom. The passage has 3 features: 1) the progress of freedom (vv. 31, 32); 2) the pretense of freedom (vv. 33, 34); and 3) the promise of freedom (vv. 35, 36).

8:31 who believed Him. The first step in the progress toward true discipleship is belief in Jesus Christ as Messiah and Son of God. If you abide in My word, you are My disciples indeed. This reveals the second step in the progress toward true discipleship. Perseverance in obedience to Scripture (cf. Matt. 28:19, 20) is the fruit or evidence of genuine faith (see Eph. 2:10). The word “abide” means to habitually abide in Jesus’ words. A genuine believer holds fast, obeys, and practices Jesus’ teaching. The one who continues in His teaching has both the Father and the Son (2 John 9; cf. Heb. 3:14; Rev. 2:26). Real disciples are both learners (the basic meaning of the word) and faithful followers.

8:32 the truth. “Truth” here has reference not only to the facts surrounding Jesus as the Messiah and Son of God but also to the teaching that He brought. A genuinely saved and obedient follower of the Lord Jesus will know divine truth and both freedom from sin (v. 34) and the search for reality. This divine truth comes not merely by intellectual assent (1 Cor. 2:14) but saving commitment to Christ (cf. Titus 1:1, 2).

8:33 never been in bondage to anyone. Because the Jews had often been in political subjection to many nations (Egypt, Assyria, Babylon, Greece, Syria, and Rome), they must have been referring to their inward sense of freedom.

8:34 Most assuredly. See note on 1:51. whoever commits sin. The kind of slavery that Jesus had in mind was not physical slavery but slavery to sin (cf. Rom. 6:17, 18). The idea of “commits sin” means to practice sin habitually (1 John 3:4, 8, 9). The ultimate bondage is not political or economic enslavement but spiritual bondage to sin and rebellion against God. Thus, this also explains why Jesus would not let Himself be reduced to merely a political Messiah (6:14, 15).

8:35, 36 The notion of slavery in v. 34 moves to the status of slaves. While the Jews thought of themselves only as free sons of Abraham, in reality, they were slaves of sin. The genuine son in the context is Christ Himself, who sets the slaves free from sin. Those whom Jesus Christ liberates from the tyranny of sin and the bondage of legalism are really free (Rom. 8:2; Gal. 5:1).

8:39 If you were Abraham’s children. The construction of this phrase indicates that Jesus was denying that mere physical lineage was sufficient for salvation (see Phil. 3:4–9). The sense would be “if you were Abraham’s children, but you are not, then you would act like Abraham did.” Just as children inherit genetic characteristics from their parents, so also those who are truly Abraham’s offspring will act like Abraham, i.e., imitate Abraham’s faith and obedience (see Rom. 4:16; Gal. 3:6–9; Heb. 11:8–19; James 2:21–24). works of Abraham. Abraham’s faith was demonstrated through his obedience to God (James 2:21–24). Jesus’ point was that the conduct of the unbelieving Jews was diametrically opposed by the conduct of Abraham, who lived a life of obedience to all that God had commanded. Their conduct toward Jesus demonstrated that their real father was Satan (vv. 41, 44).

8:41 We were not born of fornication. The Jews may well have been referring to the controversy surrounding Jesus’ birth. The Jews knew the story about Mary’s betrothal and that Joseph was not Jesus’ real father; thus they implied that Jesus’ birth was illegitimate (see Matt. 1:18–25; Luke 1:26–38).

8:42 If God were your Father, you would love Me. The construction here (as in v. 39) denies that God is truly their Father. Although the OT calls Israel His “firstborn son” (Ex. 4:22) and affirms that God is Israel’s father by creation and separation (Jer. 31:9), the unbelief of the Jews toward Jesus demonstrated that God was not their Father spiritually. Jesus stressed that the explicit criterion verifying the claim to be a child of God is love for His Son, Jesus. Since God is love, those who love His Son also demonstrate His nature (1 John 4:7–11; 5:1).

8:44 your father the devil. Sonship is predicated on conduct. A son will manifest his father’s characteristics (cf. Eph. 5:1, 2). Since the Jews exhibited the patterns of Satan in their hostility toward Jesus and their failure to believe in Him as Messiah, their paternity was the exact opposite of their claims, i.e., they belonged to Satan. He was a murderer from the beginning. Jesus’ words refer to the fall when Satan tempted Adam and Eve and successfully killed their spiritual life (Gen. 2:17; 3:17–24; Rom. 5:12; Heb. 2:14). Some think that the reference may also refer to Cain’s murder of Abel (Gen. 4:1–9; 1 John 3:12).

8:46 convicts Me of sin. Although the Jews argued that Jesus was guilty of sin (5:18), the sense here is that the perfect holiness of Christ was demonstrated, not by the Jews’ silence at Jesus’ question here, but by the assurance of His direct consciousness of the purity of His whole life. Only a perfectly holy One who has the closest and most intimate communion with the Father could speak such words. The Jews could martial no convincing evidence that could convict Him of sin in the heavenly court.

8:48 You are a Samaritan. Since the Jews could not attack Jesus’ personal life and conduct (v. 46), they tried an ad hominem attack of personal abuse toward Him. The reference to Jesus as a “Samaritan” probably centers in the fact that the Samaritans, like Jesus, questioned the Jews’ exclusive right to be called Abraham’s children (see vv. 33, 39).

8:51 never see death. Heeding Jesus’ teaching and following Him results in eternal life (6:63, 68). Physical death cannot extinguish such life (see 5:24; 6:40, 47; 11:25, 26).

8:52 Abraham is dead. Jesus’ assertion that anyone who keeps His word will never die (v. 51) prompted the Jews to offer a retort that once again revealed their thinking on strictly a literal and earthly level (see 3:4; 4:15).

8:56 Hebrews 11:13 indicates that Abraham saw Christ’s day (“having seen them afar off”; see note there). Abraham particularly saw in the continuing seed of Isaac the beginning of God’s fulfilling the covenant (Gen. 12:1–3; 15:1–21; 17:1–8; cf. 22:8) that would culminate in Christ.

8:58 Most assuredly. See note on 1:51. I AM. See note on 6:22–58. Here Jesus declared Himself to be Yahweh, i.e., the Lord of the OT. Basic to the expression are such passages as Ex. 3:14; Deut. 32:39; Is. 41:4; 43:10 where God declared Himself to be the eternally pre-existent God who revealed Himself in the OT to the Jews. See also notes on vv. 24, 28.

8:59 they took up stones. The Jews understood Jesus’ claim and followed Lev. 24:16, which indicates that any man who falsely claims to be God should be stoned. hid Himself…going through the midst of them. Jesus repeatedly escaped arrest and death because His hour had not yet come (see notes on 7:8, 30). The verse most likely indicates escape by miraculous means.

John 9

9:1–13 Jesus performed a miracle by recreating the eyes of a man who was born with congenital blindness (v. 1). Four features highlight this healing: 1) the problem that precipitated the healing (v. 1); 2) the purpose for the man’s being born blind (vv. 2–5); 3) the power that healed him (vv. 6, 7); and 4) the perplexity of the people who saw the healing (vv. 8–13).

9:2 who sinned. While sin may be a cause of suffering, as clearly indicated in Scripture (see 5:14; Num. 12; 1 Cor. 11:30; James 5:15), it is not always the case necessarily (see Job; 2 Cor. 12:7; Gal. 4:13). The disciples assumed, like most Jews of their day, that sin was the primary, if not exclusive, cause of all suffering. In this instance, however, Jesus made it clear that personal sin was not the reason for the blindness (see v. 3).

9:3 Jesus did not deny the general connection between sin and suffering, but refuted the idea that personal acts of sin were the direct cause. God’s sovereignty and purposes play a part in such matters, as is clear from Job 1, 2.

9:4 while it is day. Jesus meant as long as He was still on earth with His disciples. The phrase does not mean that Jesus somehow stopped being the light of the world once He ascended but that the light shone most brightly among men when He was on the earth doing the Father’s will (cf. 8:12). the night is coming. See notes on 1:4, 5; 1 John 1:5–7. The darkness has special reference to the period when Jesus was taken from His disciples during His crucifixion (v. 5).

9:5 I am the light of the world. See note on 8:12; cf. 1:5, 9; 3:19; 12:35, 46. Not only was Jesus spiritually the light of the world, but He would also provide the means of physical light for this blind man.

9:6 made clay with the saliva. As He had done when He originally made human beings out of the dust of the ground (Gen. 2:7), Jesus may have used the clay to fashion a new pair of eyes.

9:7 wash in the pool of Siloam. The term “Siloam” is Heb. for “Sent.” The pool of Siloam was SE of the original City of David. Its water source was through a channel (Hezekiah’s tunnel) that carried water to it from the spring of Gihon in the Kidron Valley. It may be identified with the “lower pool” or “old pool” mentioned in Is. 22:9, 11. Water for the water-pouring rites at the Feast of Tabernacles was drawn from this pool (see notes on 7:37–39).

9:8, 9 In ancient times, such severe physical deformities as congenital blindness sentenced a person to begging as the only means of support (see Acts 3:1–7). The drastic change in the healed man caused many to faithlessly believe that he was not the person born blind.

9:13–34 This section in the story of the healing of the blind man reveals some key characteristics of willful unbelief: 1) unbelief sets false standards; 2) unbelief always wants more evidence but never has enough; 3) unbelief does biased research on a purely subjective basis; 4) unbelief rejects the facts; and 5) unbelief is self-centered. John included this section on the dialogue of the Pharisees with the blind man most likely for two reasons: 1) the dialogue carefully demonstrates the character of willful and fixed unbelief, and 2) the story confirms the first great schism between the synagogue and Christ’s new followers. The blind man was the first known person thrown out of the synagogue because he chose to follow Christ (see 16:1–3).

9:13 They. This has reference to the blind man’s “neighbors and those who previously had seen that he was blind” (v. 8). to the Pharisees. The people brought the blind man to the Pharisees most likely because the miracle had happened on the Sabbath (v. 14), and they were aware that the Pharisees reacted negatively to those who violated the Sabbath (cf. 5:1–15). The people also wanted advice from their local synagogue and religious leaders.

9:16 not from God. The reasoning may have been that since Jesus violated their interpretation of the Sabbath law, He could not be the promised Prophet of God (Deut. 13:1–5). a division. Earlier the crowds were divided in opinion regarding Jesus (7:40–43); here the authorities also became divided.

9:17 “He is a prophet.” While the blind man saw clearly that Jesus was more than a mere man, the sighted but obstinate Pharisees were spiritually blind to that truth (see v. 39). Blindness in the Bible is a metaphor for spiritual darkness, i.e., inability to discern God or His truth (2 Cor. 4:3–6; Col. 1:12–14).

9:18 called the parents. While neighbors may have been mistaken as to the man’s identity, the parents would know if this was their own son. The authorities considered the witness of the healed man worthless.

9:24 Give God the glory! This means that the authorities wanted the man to own up and admit the truth that Jesus was a sinner because He violated their traditions and threatened their influence (cf. Josh. 7:19). We know that this Man is a sinner. Enough unanimity existed among the religious authorities to conclude that Jesus was a sinner (cf. 8:46). Because of this already predetermined opinion, they refused to accept any of the testimony that a miracle had actually taken place.

9:27 In order to forcefully emphasize their hypocrisy, the healed man resorted to biting sarcasm when he suggested they desired to be Jesus’ disciples.

9:28 You are His disciple, but we are Moses’. At this point, the meeting degenerated into a shouting match of insults. The healed man’s wit had exposed the bias of his inquisitors. As far as the authorities were concerned, the conflict between Jesus and Moses was irreconcilable. If the healed man defended Jesus, then such defense could only mean that he was Jesus’ disciple.

9:30 The healed man demonstrated more spiritual insight and common sense than all of the religious authorities combined who sat in judgment of Jesus and him. His penetrating wit focused in on their intractable unbelief. His logic was that such an extraordinary miracle could only indicate that Jesus was from God, for the Jews believed that God responds in proportion to the righteousness of the one praying (see Job 27:9; 35:13; Pss. 66:18; 109:7; Prov. 15:29; Is. 1:15; cf. 14:13, 14; 16:23–27; 1 John 3:21, 22). The greatness of the miracle could only indicate that Jesus was actually from God.

9:34 are you teaching us? The Pharisees were incensed with the man, and their anger prevented them from seeing the penetrating insight that the uneducated, healed man had demonstrated. The phrase also revealed their ignorance of Scripture, for the OT indicated that the coming messianic age would be evidenced by restoration of sight to the blind (Is. 29:18; 35:5; 42:7; cf. Matt. 11:4, 5; Luke 4:18, 19).

9:35–41 While vv. 1–34 dealt with Jesus’ restoration of physical sight in the blind man, vv. 35–41 featured Jesus bringing spiritual “sight” to him.

9:35 Do you believe… ? Jesus invited the man to put his trust in Him as the One who revealed God to man. Jesus placed great emphasis on public acknowledgment of who He was and confession of faith in Him (Matt. 10:32; Luke 12:8). Son of God. As in the marginal note, this should be Son of Man (cf. 1:51; 3:13, 14; 5:27; 6:27, 53, 62; 8:28).

9:36 Lord. The word here should be understood not as an indication that he understood Jesus’ deity but as meaning “sir.” See also v. 38. Since the blind man had never seen Jesus (v. 7) nor met Him since he went to wash in the pool, he did not recognize Jesus at first as the One who healed him.

9:39 For judgment. Not that His purpose was to condemn, but rather to save (12:47; Luke 19:10); saving some, nevertheless, involves condemning others (see notes on 3:16–18). The last part of this verse is taken from Is. 6:10; 42:19 (cf. Mark 4:12). those who do not see. Those people who know they are in spiritual darkness. those who see. Refers in an ironic way to those who think they are in the light, but are not (cf. Mark 2:17; Luke 5:31).

9:40 “Are we blind also?” Apparently Jesus found (v. 35) the man in a public place, where the Pharisees were present listening.

9:41 your sin remains. Jesus had particular reference to the sin of unbelief and rejection of Him as Messiah and Son of God. If they knew their lostness and darkness and cried out for spiritual light, they would no longer be guilty of the sin of unbelief in Christ. But satisfied that their darkness was light, and continuing in rejection of Christ, their sin remained. See note on Matt. 6:22, 23.

John 10

10:1–39 Jesus’ discourse on Himself as the “Good Shepherd” flowed directly from chap. 9, as Jesus continued to talk to the very same people. The problem of chap. 9 was that Israel was led by false shepherds who drew them astray from the true knowledge and kingdom of Messiah (9:39–41). In chap. 10, Jesus declared Himself to be the “Good Shepherd” who was appointed by His Father as Savior and King, in contrast to the false shepherds of Israel who were self-appointed and self-righteous (Ps. 23:1; Is. 40:11; Jer. 3:15; cf. Is. 56:9–12; Jer. 23:1–4; 25:32–38; Ezek. 34:1–31; Zech. 11:16).

10:1 sheepfold. Jesus spoke in vv. 1–30 using a sustained metaphor based on first century sheep ranching. The sheep were kept in a pen, which had a gate through which the sheep entered and left. The shepherd engaged a “doorkeeper” (v. 3) or “hireling” (v. 12) as an undershepherd to guard the gate. The shepherd entered through that gate. He whose interest was stealing or wounding the sheep would choose another way to attempt entrance. The words of Ezek. 34 most likely form the background to Jesus’ teaching since God decried the false shepherds of Israel (i.e., the spiritual leaders of the nation) for not caring properly for the flock of Israel (i.e., the nation). The gospels themselves contain extensive sheep/shepherd imagery (see Matt. 9:36; Mark 6:34; 14:27; Luke 15:1–7).

10:3 the doorkeeper. The doorkeeper was a hired undershepherd who recognized the true shepherd of the flock, opened the gate for Him, assisted the shepherd in caring for the flock, and especially guarded them at night. the sheep hear his voice. Near Eastern shepherds stand at different locations outside the sheep pen, sounding out their own unique calls which their sheep recognize. As a result, the sheep gather around the shepherd. he calls his own sheep by name. This shepherd goes even further by calling each sheep by its own special name. Jesus’ point is that He comes to the fold of Israel and calls out His own sheep individually to come into His own messianic fold. The assumption is that they are already in some way His sheep even before He calls them by name (see vv. 25–27; 6:37, 39, 44, 64, 65; 17:6, 9, 24; 18:9).

10:4, 5 Unlike Western shepherds who drive the sheep from the side or behind, often using sheep dogs, Near Eastern shepherds lead their flocks, their voice calling them to move on. This draws a remarkable picture of the master/disciple relationship. NT spiritual leadership is always by example, i.e., a call to imitate conduct (cf. 1 Tim. 4:12; 1 Pet. 5:1–3).

10:6 illustration. The word here is best translated “illustration” or “figure of speech” and conveys the idea that something cryptic or enigmatic is intended in it. It occurs again in 16:25, 29 but not in the synoptics. Having given the illustration (vv. 1–5), Jesus then began to draw salient spiritual truth from it.

10:7–10 I am the door. This is the third of 7 “I AM” statements of Jesus (see 6:35; 8:12). Here, He changes the metaphor slightly. While in vv. 1–5 He was the shepherd, here He is the gate. While in vv. 1–5, the shepherd led the sheep out of the pen, here He is the entrance to the pen (v. 9) that leads to proper pasture. This section echoes Jesus’ words in 14:6 that He is the only way to the Father. His point is that He serves as the sole means to approach the Father and partake of God’s promised salvation. As some Near Eastern shepherds slept in the gateway to guard the sheep, Jesus here pictures Himself as the gate.

10:9, 10 These two verses are a proverbial way of insisting that belief in Jesus as the Messiah and Son of God is the only way of being “saved” from sin and hell and receiving eternal life. Only Jesus Christ is the one true source for the knowledge of God and the one basis for spiritual security.

10:11–18 Jesus picked up another expression from vv. 1–5, i.e., He is the “good shepherd” in contrast to the present evil leadership of Israel (9:40, 41). This is the fourth of 7 “I AM” statements of Jesus (see vv. 7, 9; 6:35; 8:12). The term “good” has the idea of “noble” and stands in contrast to the “hireling” who cares only for self-interest.

10:11 gives His life for the sheep. This is a reference to Jesus’ substitutionary death for sinners on the cross. Cf. v. 15; 6:51; 11:50, 51; 17:19; 18:14.

10:12 sees the wolf coming…flees. The hireling (or, hired hand) likely represents religious leaders who perform their duty in good times but who never display sacrificial care for the sheep in times of danger. They stand in contrast to Jesus, who laid down His life for His flock (see 15:13).

10:16 not of this fold. This refers to Gentiles who will respond to His voice and become a part of the church (cf. Rom. 1:16). Jesus’ death was not only for Jews (see notes on vv. 1, 3), but also non-Jews whom He will make into one new body, the church (see notes on 11:51, 52; cf. Eph. 2:11–22).

10:17, 18 take it again. Jesus repeated this phrase twice in these two verses indicating that His sacrificial death was not the end. His resurrection followed in demonstration of His messiahship and deity (Rom. 1:4). His death and resurrection resulted in His ultimate glorification (12:23; 17:5) and the outpouring of the Holy Spirit (7:37–39; cf. Acts 2:16–39).

10:19–21 The Jews once again had a mixed reaction to Jesus’ words (see 7:12, 13). While some charged Him with demon possession (see 7:20; 8:48; cf. Matt. 12:22–32), others concluded His works and words were a demonstration of God’s sanction upon Him.

10:22 Feast of Dedication. The Jewish celebration of Hanukkah, which celebrates the Israelite victory over the Syrian leader Antiochus Epiphanes, who persecuted Israel. In ca. 170 B.C. he conquered Jerusalem and desecrated the Jewish temple by setting up a pagan altar to displace the altar of God. Under the leadership of an old priest named Mattathias (his family name was called the Hasmoneans), the Jews fought guerrilla warfare (known as the Maccabean Revolt—166–142 B.C.) against Syria and freed the temple and the land from Syrian dominance until 63 B.C. when Rome (Pompey) took control of Palestine. It was in 164 B.C. on 25 Chislev (Dec. approximately), that the Jews liberated the temple and rededicated it. The celebration is also known as the “Feast of Lights” because of the lighting of lamps and candles in Jewish homes to commemorate the event. it was winter. John indicated by this phrase that the cold weather drove Jesus to walk on the eastern side of the temple in the sheltered area of Solomon’s porch, which after the resurrection became the regular gathering place of Christians where they would proclaim the gospel (see Acts 3:11; 5:12).

10:24 tell us plainly. In light of the context of vv. 31–39, the Jews were not seeking merely for clarity and understanding regarding who Jesus was, but rather wanted Him to declare openly that He was Messiah in order to justify attacking Him.

10:26, 27 This clearly indicates that God has chosen His sheep and it is they who believe and follow (see notes on vv. 3, 16; cf. 6:37–40, 44, 65).

10:28, 29 The security of Jesus’ sheep rests with Him as the good shepherd, who has the power to keep them safe. Neither thieves and robbers (vv. 1, 8) nor the wolf (v. 12) can harm them. Verse 29 makes clear that the Father ultimately stands behind the sheep’s security, for no one is able to steal from God, who is in sovereign control of all things (Col. 3:3). See notes on Rom. 8:31–39. No stronger passage in the OT or NT exists for the absolute, eternal security of every true Christian.

10:30 I and My Father are one. Both Father and Son are committed to the perfect protection and preservation of Jesus’ sheep. The sentence, stressing the united purpose and action of both in the security and safety of the flock, presupposes unity of nature and essence (see 5:17–23; 17:22).

10:31 For the third time John records that the Jews attempted to stone Jesus (see 5:18; 8:59). Jesus’ assertion (v. 30) that He was One with the Father affirmed His claim to deity and caused the Jews to seek His execution (v. 33). Although the OT permitted stoning in certain instances (e.g., Lev. 24:16), the Romans reserved the right of capital punishment for themselves (18:31). Nevertheless, out-of-control Jews attempted a mob action in lieu of legal proceedings (see Acts 7:54–60).

10:33 make Yourself God. There was no doubt in the minds of those Jews that Jesus was claiming to be God (cf. 5:18).

10:34–36 Quoted from Ps. 82:6 where God calls some unjust judges “gods” and pronounces calamity against them. Jesus’ argument is that this psalm proves that the word “god” can be legitimately used to refer to others than God Himself. His reasoning is that if there are others whom God can address as “god” or “sons of the Most High,” why then should the Jews object to Jesus’ statement that He is “the Son of God” (v. 36)?

10:35 Scripture cannot be broken. An affirmation of the absolute accuracy and authority of Scripture (see notes on Matt. 5:17–19).

10:38 believe the works. Jesus did not expect to be believed merely on His own assertions. Since He did the same things that the Father does (see notes on 5:19), His enemies should consider this in their evaluation of Him. The implication is, however, that they were so ignorant of God that they could not recognize the works of the Father or the One whom the Father sent (see also 14:10, 11).

10:40 He went away again beyond the Jordan. Because of the increasing hostility (see v. 39), Jesus went from the region of Judea into the unpopulated area across the Jordan. to the place where John was baptizing at first. Cf. Matt. 3:1–6; Mark 1:2–6; Luke 3:3–6. This is probably a reference to either Perea or Batanea, the general area in the tetrarchy of Philip in the E and NE of the Sea of Galilee. The statement is ironic, since the area where John first began became the last area in which Jesus stayed before He left for Jerusalem and crucifixion. The people remembered John’s testimony to Christ and affirmed their faith in Him (vv. 41, 42).

John 11

11:1—12:50 The previous passage (10:40–42) marked the end of John’s treatment of Jesus’ public ministry. At that point, He began to move into seclusion and minister to His own disciples and those who loved Him as He prepared to face death. Israel had her day of opportunity; the sun was setting and the night was coming. These two chapters form the transition to chaps. 13–21 which record the passion of Christ, i.e., the events surrounding the cross.

11:1–57 As chap. 11 begins, Jesus stands in the shadow of facing the cross. The little time that He had in the area beyond the Jordan came to an end. John picked up the story after He moved back into the area of Jerusalem and His death on the cross was only a few days away. In those last few days before His death, the scene in John’s gospel changes from hatred and rejection (10:39) to an unmistakable and blessed witness of the glory of Christ. All the rejection and hatred could not dim His glory as displayed through the resurrection of Lazarus. That miracle evidences His glory in 3 ways: 1) it pointed to His deity; 2) it strengthened the faith of the disciples; and 3) it led directly to the cross (12:23). The chapter can be divided as follows: 1) the preparation for the miracle (vv. 1–16); 2) the arrival of Jesus (vv. 17–37); 3) the miracle itself (vv. 38–44); and 4) the results of the miracle (vv. 45–57).

11:1 Lazarus. The resurrection of Lazarus is the climactic and most dramatic sign in this gospel, and the capstone of His public ministry. Six miracles have already been presented (water into wine [2:1–11], healing of the nobleman’s son [4:46–54], restoring the impotent man [5:1–15], multiplying the loaves and fishes [6:1–14], walking on the water [6:15–21], and curing the man born blind [9:1–12]). Lazarus’ resurrection is more potent than all those and even more monumental than the raising of the widow’s son in Nain (Luke 7:11–16) or Jairus’ daughter (Luke 8:40–56) because those two resurrections occurred immediately after death. Lazarus was raised after 4 days of being in the grave with the process of decomposition already having started (v. 39). Bethany. This Bethany is different from the other “Bethany beyond the Jordan” in 1:28 (see note there). It lies on the E side of the Mt. of Olives about two mi. from Jerusalem (v. 18) along the road leading toward Jericho. Mary…Martha. This is the first mention of this family in John. John related the story of Mary’s anointing of Jesus in 12:1–8, but this reference may indicate that the original readers were already familiar with the event. Cf. Luke 10:38–42.

11:3 sent to Him. Since Jesus was in the Transjordan and Lazarus was near Jerusalem, the message to Jesus would most likely have taken one whole day to reach Him. Surely by omniscience, Jesus already knew of Lazarus’ condition (see v. 6; 1:47). He may have died before the messenger reached Jesus, since he was dead 4 days (v. 17) when Jesus arrived, after a two day delay (v. 6) and a one day journey. he whom You love. This phrase is a touching hint at the close friendship that Jesus had with Lazarus. Cf. 13:1.

11:4 the Son of God may be glorified. This phrase reveals the real purpose behind Lazarus’ sickness, i.e., not death, but that the Son of God might be glorified through his resurrection (cf. v. 4; see note on 9:3).

11:6 He stayed two more days. The decision to delay coming did not bring about Lazarus’ death, since Jesus already supernaturally knew his plight. Most likely by the time the messenger arrived to inform Jesus, Lazarus was already dead. The delay was because He loved the family (v. 5) and that love would be clear as He greatly strengthened their faith by raising Lazarus from the dead. The delay also ensured that Lazarus had been dead long enough that no one could misinterpret the miracle as a fraud or mere resuscitation.

11:7, 8 The disciples realized that the animosity toward Jesus was so great that His return could result in His death because of the murderous Jews (cf. 8:59; 10:31).

11:9, 10 During the light of the sun, most people did their work safely. When darkness came, they stopped. The proverbial saying, however, had a deeper meaning. As long as the Son performed His Father’s will (i.e., during the daylight period of His ministry when He is able to work), He was safe. The time would soon come (nighttime) when, by God’s design, His earthly work would end and He would “stumble” in death. Jesus was stressing that as long as He was on earth doing God’s will, even at this late time in His ministry, He would safely complete God’s purposes.

11:11–13 sleeps. A euphemistic term used in the NT to refer to death, particularly with reference to believers who will be physically raised to eternal life (cf. 1 Cor. 11:30; 15:51; 1 Thess. 4:13).

11:14, 15 The resurrection of Lazarus was designed to strengthen His disciples’ faith in Him as the Messiah and Son of God in the face of the strong Jewish rejection of Him.

11:16 Thomas’ words reflect loyal devotion and, at the same time, pessimism over the fact that they would probably all die. His fears were not unrealistic in the face of bitter hostility toward Jesus, and had not the Lord protected them in the garden (18:1–11), they may also have been arrested and executed. Cf. 20:24–29.

11:17 in the tomb. The term “tomb” means a stone sepulcher. In first-century Israel such a grave was common. Either a cave or rock area would be hewn out, the floor inside leveled and graded to make a shallow descent. Shelves were cut out or constructed inside the area in order to bury additional family members. A rock was rolled in front to prevent wild animals or grave robbers from entering (see also v. 38). The evangelist made special mention of the fourth day (see note on v. 3) in order to stress the magnitude of the miracle, for the Jews did not embalm and by then the body would have been in a state of rapid decomposition.

11:18, 19 The implication of these verses is that the family was rather prominent. The mention of the Jews also heightens the reader’s awareness of the great risk that Jesus took in coming so close to Jerusalem, which was seething with the leaders’ hatred for Him.

11:21 if You had been here. Cf. v. 32. Not a rebuke of Jesus but a testimony of her trust in His healing power.

11:22 whatever You ask of God. Based on her statement in v. 39, she was not saying she believed Jesus could raise Lazarus from the dead, but that she knew He had a special relationship to God so that His prayers could bring some good from this sad event.

11:25, 26 This is the fifth in a series of 7 great “I AM” statements of Jesus (see 6:35; 8:12; 10:7, 9; 10:11, 14). With this statement, Jesus moved Martha from an abstract belief in the resurrection that will take place “at the last day” (cf. 5:28, 29) to a personalized trust in Him who alone can raise the dead. No resurrection or eternal life exists outside of the Son of God. Time (“at the last day”) is no barrier to the One who has the power of resurrection and life (1:4) for He can give life at any time.

11:27 She said to Him. Her confession is representative of the very reason John wrote this inspired gospel (cf. 20:30, 31). See Peter’s confession in Matt. 16:16.

11:32 See note on v. 21.

11:33 the Jews who came with her weeping. According to Jewish oral tradition, the funeral custom indicated that even a poor family must hire at least two flute players and a professional wailing woman to mourn the dead. Because the family may have been well-to-do, a rather large group appears present. He groaned in the spirit and was troubled. The phrase here does not mean merely that Jesus was deeply touched or moved with sympathy at the sight. The Gr. term “groaned” always suggests anger, outrage, or emotional indignation (see v. 38; cf. Matt. 9:30; Mark 1:43; 14:5). Most likely Jesus was angered at the emotional grief of the people because it implicitly revealed unbelief in the resurrection and the temporary nature of death. The group was acting like pagans who had no hope (1 Thess. 4:13). While grief is understandable, the group was acting in despair, thus indicating a tacit denial of the resurrection and the Scripture that promised it. Jesus may also have been angered because He was indignant at the pain and sorrow in death that sin brought into the human condition.

11:35 Jesus wept. The Gr. word here has the connotation of silently bursting into tears in contrast to the loud lament of the group (see v. 33). His tears here were not generated out of mourning, since He was to raise Lazarus, but out of grief for a fallen world entangled in sin-caused sorrow and death. He was “a Man of sorrows and acquainted with grief” (Is. 53:3).

11:39 stench. Although Jews used aromatic spices, their custom was not to embalm the body but to use the spices to counteract the repulsive odors from decomposition. They would wrap the body in linen cloth, adding spice in the layers and folds. The Jews did not wrap the body tightly like Egyptian mummies, but rather loosely with the head wrapped separately. This is indicated by the fact that Lazarus could move out of the tomb before he was unwrapped (v. 44; cf. 20:7).

11:41, 42 Jesus’ prayer was not really a petition, but thanksgiving to the Father. The reason for the miracle was to authenticate His claims to be the Messiah and Son of God.

11:43 This was a preview of the power to be fully displayed in the final resurrection when all the dead hear the voice of the Son of God and live (5:25, 28, 29).

11:45, 46 Jesus’ teaching and actions often divided the Jews (e.g., 6:14, 15; 7:10–13, 45–52). While some believed (cf. v. 40), others, apparently with malicious intent, informed the Pharisees of Jesus’ action.

11:47 gathered a council. Alerted by the Pharisees, a Sanhedrin committee consisting of chief priests (former High-Priests and members of High-Priestly families) and Pharisees, called the Sanhedrin to session. The Pharisees could not by themselves take any judicial action against Jesus. Though subject to Roman control, the Sanhedrin was the highest judicial body in Israel and exercised judicial, legislative, and executive powers at that time. In Jesus’ day, the 70 members of the Sanhedrin were dominated by the chief priests, and virtually all the priests were Sadducees. The Pharisees constituted an influential minority. While the Pharisees and Sadducees were often in conflict, their mutual hatred of Jesus united them into action.

11:48 the Romans will come. The Jews were not willing to believe in Jesus as the Son of God even though Lazarus had been raised. They feared that escalating messianic expectations could start a movement against Roman oppression and occupation that would cause the Romans to come and take away all their rights and freedoms.

11:49 Caiaphas. Caiaphas became High-Priest ca. A.D. 18, being appointed by the Roman prefect, Valerius Gratus. His father-in-law was Annas who had previously functioned in that same position from ca. A.D. 7–14 and who exercised great influence over the office even after his tenure (see 18:12–14). Caiaphas remained in office until A.D. 36 when, along with Pontius Pilate, he was removed by the Romans. He took a leading part in the trial and condemnation of Jesus. In his court or palace, the chief priests (Sadducees) and Pharisees assembled “and plotted to take Jesus by trickery and kill Him” (see Matt. 26:3, 4).

11:50 one man should die for the people. He only meant that Jesus should be executed in order to spare their own positions and nation from Roman reprisals, but Caiaphas unwittingly used sacrificial, substitutionary language and prophesied the death of Christ for sinners. Cf. 2 Cor. 5:21; 1 Pet. 2:24.

11:51 he prophesied. Caiaphas did not realize the implications of what he spoke. While he uttered blasphemy against Christ, God parodied his statement into truth (cf. Ps. 76:10). The responsibility for the wicked meaning of his words belonged to Caiaphas, but God’s providence directed the choice of words so as to express the heart of God’s glorious plan of salvation (Acts 4:27, 28). He actually was used by God as a prophet because he was the High-Priest and originally the High-Priest was the means of God’s will being revealed (2 Sam. 15:27).

11:52 gather together in one the children of God. In context, this had reference to believing Jews of the dispersion who would be gathered together in the Promised Land to share the kingdom of God (Is. 43:5; Ezek. 34:12). In a wider sense, this also anticipated the Gentile mission (see 12:32). As a result of Christ’s sacrificial death and resurrection, both Jew and Gentile have been made into one group, the church (Eph. 2:11–18).

11:53 from that day on. The phrase indicates that their course of action toward Jesus was then fixed. It remained only to accomplish it. Notice that Jesus was not arrested to be tried. He had already been judged guilty of blasphemy. The trial was a mere formality for a sentence already passed (Mark 14:1, 2).

11:54 Ephraim. This probably refers to the OT city of Ephron (see 2 Chr. 13:19). Its modern village name is Et-Taiyibeh, and it is located 4 mi. NE of Bethel and about 12 mi. from Jerusalem. The location was far enough away for temporary safety until the time of Passover (v. 55).

11:55 Passover. This is the third Passover mentioned in John (see 2:13; 6:4) and the last in Jesus’ earthly ministry at which His sacrificial death occurred. For the chronology of the Passover Week, see Introduction to Luke: Outline.

11:56 they sought Jesus. The Jews who filled Jerusalem for Passover were wondering if Jesus would show Himself at this time and were actively seeking to find Him. The plot of the chief priests and Pharisees (see v. 47; 7:12) was known widely enough to pique their curiosity as to whether Jesus would dare show Himself in Jerusalem.

11:57 if anyone knew. The plotters ensured that the whole city was filled with potential informants.

John 12

12:1–50 This chapter focuses on the reactions of love and hate, belief and rejection toward Christ, leading to the cross.

12:1 six days before the Passover. This most likely was the previous Saturday with Passover coming 6 days later on Thursday evening through sunset Friday. See Introduction: Interpretive Challenges.

12:3 a pound of very costly oil of spikenard. The term used for “pound” actually indicates a weight around three-fourths of a pound (approximately 12 ounces). “Spikenard” was an oil extracted from the root of a plant grown in India. anointed the feet of Jesus. Since those who were eating reclined at the table, their feet extended away from it making it possible for Mary to anoint the feet of Jesus. The act symbolized Mary’s humble devotion and love for Him.

12:5 three hundred denarii. Since one denarius was a day’s wage given to common laborers, 300 was equivalent to a year’s wages (no money was earned on the Sabbath or other holy days).

12:6 a thief. Judas’ altruism was really a front for his own personal avarice. Because he was the apostolic band’s treasurer, he was able to secretly pilfer the group treasury for his own desires.

12:7 kept this for the day of My burial. Mary performed this act to signal her devotion but, as in the case of Caiaphas (11:49–52), her act revealed more than she realized at the time. During the first century, lavish sums were spent on funerals, which included costly perfumes to cover the smell of decay (see note on 11:39).

12:8 This does not mean that alms should not be distributed to the poor (Deut. 15:11) but was a reminder that, while the poor would remain, Jesus would not always be with them. See Matt. 26:11; Mark 14:7.

12:11 went away and believed. This phrase signaled both a conscious, deliberate move away from the religion of the authorities and a move toward genuine faith in Jesus as Messiah and Son of God.

12:12–19 This section marks Jesus’ triumphal entry into Jerusalem referred to as Palm Sunday. It is one of the few incidents in Jesus’ life reported in all 4 gospels (Matt. 21:1–11; Mark 11:1–11; Luke 19:29–38). By this action, He presented Himself officially to the nation as the Messiah and Son of God. The Sanhedrin and other Jewish leaders wanted Him dead but did not want Him killed during the Passover time because they feared stirring up the multitudes with whom He was popular (Matt. 26:5; Mark 14:2; Luke 22:2). Jesus entered the city, however, on His own time and forced the whole issue in order that it might happen exactly on the Passover day when the lambs were being sacrificed. As the Scripture says, “Christ, our Passover, was sacrificed for us” (1 Cor. 5:7; 1 Pet. 1:19). In God’s perfect timing (see 7:30; 8:20), at the precise time foreordained from eternity, He presented Himself to die (v. 23; 10:17, 18; 17:1; 19:10, 11; cf. Acts 2:23; 4:27, 28; Gal. 4:4).

12:12 The next day. Sunday, the day after Jesus’ visit to Bethany (see note on v. 1).

12:13 took branches of palm trees. The supply of date palms was plentiful; they still grow in Jerusalem today. From about two centuries earlier, the waving of palm branches had become a national, if not nationalistic, symbol, which signaled the fervent hope that a messianic liberator was arriving on the scene (6:14, 15). Hosanna! The term “hosanna” is a transliteration of a Heb. word that means “give salvation now.” It was a term of acclamation or praise occurring in Ps. 118:25 which was familiar to every Jew, since that psalm was part of the Hallel (Pss. 113–118) sung each morning by the temple choir during the Feast of Tabernacles (7:37) and associated with the Feast of Dedication (10:22) and especially the Passover. After shouting out the “Hosanna,” the crowds shouted Ps. 118:26; significantly, the original context of Ps. 118 may well have been the pronouncement of blessing upon a Davidic king. Jewish commentaries on the psalm have understood the verse to bear messianic implications. “He who comes in the name of the LORD” refers to Messiah, especially in context with the phrase, “The King of Israel,” though that messianic title is not from Ps. 118.

12:14, 15 The synoptic gospels give more information here regarding Jesus’ selection of a donkey (see Matt. 21:1–9; Mark 11:1–10; Luke 19:29–38). They convey the fact that Jesus deliberately planned to present Himself to the nation in this manner as a conscious fulfillment of the messianic prophecy of Zech. 9:9 (quoted here). The words, “Fear not,” are not found in the Zechariah passage but were added from Is. 40:9. Only after His ascension did the disciples grasp the meaning of the triumphal entry (cf. 14:26).

12:19 the world has gone after Him. “The world” means the people in general, as opposed to everyone in particular. Clearly, most people in the world did not even know of Him at that time, and many in Israel did not believe in Him. Often, “world” is used in this general sense (v. 47; 1:29; 3:17; 4:42; 14:22; 17:9, 21).

12:20, 21 Most likely Gentile proselytes to Judaism who had come up for the Passover and who, in their desire to see Jesus, stood in direct antithesis to the attitude of the national leaders who desired to kill Him. At the very moment when the Jewish authorities virulently plotted to kill Him, Gentiles began to desire His attention.

12:23 hour. Refers to the time of Jesus’ death, resurrection, and exaltation (v. 27; 13:1; 17:1). Up to this point, Jesus’ hour had always been future (2:4; 4:21, 23; 7:30; 8:20). Son of Man. See note on 1:51.

12:24 As the sown kernel dies to bring forth a rich harvest, so also the death of the Son of God will result in the salvation of many.

12:25, 26 Not only is the principle of death applicable to Jesus (see v. 24) but it is also applicable to His followers. They, too, as His disciples may have to lose their life in service and witness for Him (see Matt. 10:37–39; 16:24, 25).

12:27 My soul is troubled. The term used here is strong and signifies horror, anxiety, and agitation. Jesus’ contemplation of taking on the wrath of God for the sins of the world caused revulsion in the sinless Savior (cf. 2 Cor. 5:21).

12:28 glorify Your name. This request embodied the principle that Jesus lived by and would die by. See 7:18; 8:29, 50. I have…and will glorify. The Father answered the Son in an audible voice. This is only one of 3 instances during Jesus’ ministry when this took place (cf. Matt. 3:17—His baptism; 17:5—His transfiguration).

12:31 the ruler of this world. A reference to Satan (see 14:30; 16:11; cf. Matt. 4:8, 9; Luke 4:6, 7; 2 Cor. 4:4; Eph. 2:2; 6:12). Although the cross might have appeared to signal Satan’s victory over God, in reality it marked Satan’s defeat (cf. Rom. 16:20; Heb. 2:14).

12:32 lifted up from the earth. This refers to His crucifixion (v. 33; 18:32). See note on 3:14.

12:34 remains forever. The term “law” was used broadly enough to include not only the 5 books of Moses but also the whole of the OT (see Rom. 10:4). Perhaps they had in mind Is. 9:7 which promised that Messiah’s kingdom would last forever, or Ezek. 37:25 where God promised that the final David would be Israel’s prince forever (see also Ps. 89:35–37).

12:35, 36 Jesus said to them. A final invitation from Jesus was recorded by John to focus on his theme of believing in the Messiah and Son of God (see 20:30, 31).

12:37–40 In these verses, John gave the Scriptural explanation for such large-scale, catastrophic unbelief on the part of the Jewish nation. The explanation was that the unbelief was not only foreseen in Scripture but necessitated by it. In v. 38, John quotes Is. 53:1 and in v. 40 he quotes Is. 6:10 (see Rom. 10:16), both of which stress the sovereign plan of God in His judicial hardening of Israel (cf. Paul’s argument in Rom. 9–11). Although God predestined such judgment, it was not apart from human responsibility and culpability (see 8:24).

12:41 Isaiah…saw His glory and spoke of Him. This is a reference to Isaiah 6:1 (see notes there). John unambiguously ties Jesus to God or Yahweh of the OT (see note on 8:58). Therefore, since v. 41 refers to Jesus, it makes Him the author of the judicial hardening of Israel. That fits His role as Judge (see 5:22, 23, 27, 30; 9:39).

12:42, 43 The indictment of vv. 37–41 is followed by the exceptions of vv. 42, 43 (see 1:10, 11 vs. 1:12, 13). While the people seemed to trust Jesus with much more candor and fervency, the leaders of Israel who believed in Him demonstrated inadequate, irresolute, even spurious faith (see note on 2:23–25). The faith of the latter was so weak that they refused to take any position that would threaten their position in the synagogue. This is one of the saddest statements about spiritual leadership, for they preferred the praises of men above the praises of God in their refusal to publicly acknowledge Jesus as Messiah and Son of God.

John 13

13:1—17:16 In these remaining chapters before His crucifixion, the record looks at Jesus’ devoting Himself to His own disciples. While chaps. 1–12 center on the rejection of Jesus by the nation (cf. 1:11), chaps. 13–17 center on those who did receive Him (see 1:12). Beginning in chap. 13, Jesus moved completely away from public ministry to private ministry with those who had received Him. Chapters 13–17 were spoken by Jesus as a farewell on the night of His betrayal and arrest to communicate His coming legacy to His followers (chaps. 13–16) and pray for them (chap. 17). The cross was only one day away.

13:1 to the end. Meaning “to perfection” with perfect love. God loves the world (3:16), and sinners (3:16; Matt. 5:44, 45; Titus 3:4) with compassion and common grace, but loves His own with perfect, saving, eternal love.

13:2 supper. Passover on Thursday night after sunset. See Introduction: Interpretive Challenges. the devil…the heart of Judas. This does not exonerate Judas, because his wicked heart desired exactly what the devil desired, the death of Jesus. The devil and Judas were in accord.

13:3 going to God. He faced the betrayal, agony, and death because He knew He would be exalted to the Father afterward, where He would receive the glory and fellowship He had eternally enjoyed within the Trinity (see 17:4, 5). This was the “joy set before Him” that enabled Him to “endure the cross” (Heb. 12:2).

13:4, 5 The dusty and dirty conditions of the region necessitated the need for footwashing. Although the disciples most likely would have been happy to wash Jesus’ feet, they could not conceive of washing each other’s feet. This was because in the society of the time footwashing was reserved for the lowliest of menial servants. Peers did not wash one another’s feet, except very rarely and as a mark of great love. Luke points out (22:24) that they were arguing about who was the greatest of them, so that none was willing to stoop to wash feet. When Jesus moved to wash their feet, they were shocked. His actions serve also as symbolic of spiritual cleansing (vv. 6–9) and a model of Christian humility (vv. 12–17). Through this action Jesus taught the lesson of selfless service that was supremely exemplified by His death on the cross.

13:6–10 These proceedings embarrassed all of the disciples. While others remained silent, Peter, perhaps on behalf of others (see Matt. 16:13–23), spoke up in indignation that Jesus would stoop so low as to wash his feet. He failed to see beyond the humble service itself to the symbolism of spiritual cleansing involved (v. 7; cf. 1 John 1:7–9). Jesus’ response made the real point of His actions clear: Unless the Lamb of God cleanses a person’s sin (i.e., as portrayed in the symbolism of washing), one can have no part with Him.

13:10 needs only to wash his feet. The cleansing that Christ does at salvation never needs to be repeated—atonement is complete at that point. But all who have been cleansed by God’s gracious justification need constant washing in the experiential sense as they battle sin in the flesh. Believers are justified and granted imputed righteousness (Phil. 3:8, 9), but still need sanctification and personal righteousness (Phil. 3:12–14).

13:11, 12 not all clean. This verse refers to Judas (6:70), who was soon to lead the mob to capture Jesus (18:3).

13:15 an example. The word used here suggests both “example” and “pattern” (Heb. 4:11; 8:5; 9:25; James 5:10; 2 Pet. 2:6). Jesus’ purpose in this action was to establish the model of loving humility.

13:17 blessed are you if you do them. Joy is always tied to obedience to God’s revealed Word (see 15:14).

13:18 whom I have chosen. A reference to the 12 disciples whom the Lord had selected (see 15:16), whom the Lord knew perfectly, including Judas, who was chosen that the prophecy of Ps. 41:9 would be fulfilled.

13:21 troubled. For the meaning of this word, see note on 12:27.

13:23 one of His disciples, whom Jesus loved. This is the first reference to John the apostle, the author of the gospel (see Introduction: Author and Date). He specifically mentioned himself at the cross (19:26, 27), at the empty tomb (20:2–9), by the Sea of Tiberias (21:1, 20–23), and in the next to last verse where he is referenced as the author of the gospel (21:24).

13:26 He gave it to Judas Iscariot. The host at a feast (whose role was filled by Jesus) would dip into a common bowl and pull out a particularly tasty bit and pass it to a guest as a special mark of honor or friendship. Because Jesus passed it so easily to Judas, it has been suggested that he was seated near the Lord in a place of honor. Jesus was demonstrating a final gesture of His love for Judas even though he would betray Him.

13:27 Satan entered him. Judas was personally possessed by Satan himself in his betrayal of Jesus. See note on v. 2.

13:30 it was night. Although this was a historical reminiscence of John, the phrase may also be imbued with profound theological implications. It was the hour for Judas to be handed over completely to the power of darkness (Satan; cf. Luke 22:53).

13:31–33 glorified. With Judas gone, the final events were set in motion. Rather than looking at the agony of the cross, Jesus looked past the cross, anticipating the glory that He would have with the Father when it was over (see 17:4, 5; Heb. 12:2).

13:33 as I said to the Jews. That statement is recorded in 8:21.

13:34, 35 Having announced His departure and having insisted that His disciples could not come with Him, Jesus began to lay out what He expected of them after His leaving. Love is to serve as the distinguishing characteristic of discipleship (v. 35; cf. 1 John 2:7–11; 3:10–12; 4:7–10, 20, 21).

13:34 A new commandment…as I have loved you. The commandment to love was not new. Deuteronomy 6:5 commanded love for God and Lev. 19:18 commanded loving one’s neighbor as oneself (cf. Matt. 22:34–40; Rom. 13:8–10; Gal. 5:14; James 2:8). However, Jesus’ command regarding love presented a distinctly new standard for two reasons: 1) it was sacrificial love modeled after His love (“as I loved you”; cf. 15:13), and 2) it is produced through the New Covenant by the transforming power of the Holy Spirit (cf. Jer. 31:29–34; Ezek. 36:24–26; Gal. 5:22).

13:36 you cannot follow. His work was nearly finished, theirs was just beginning (Matt. 28:16–20; Mark 16:15; Luke 24:47). Particularly, Peter had a work to do (see notes on 21:15–19). Only Jesus, as the sinless sacrifice for the trespasses of the world, could go to the cross and die (1 Pet. 2:22–24). Also, only He could be glorified in the presence of the Father with the glory that He possessed before His incarnation (see 12:41; 17:1–5).

13:38 See 18:25–27; cf. Matt. 26:71–75; Mark 14:69–72; Luke 22:54–62.

John 14

14:1–31 This whole chapter centers in the promise that Christ is the One who gives the believer comfort, not only in His future return but also in the present with the ministry of the Holy Spirit (v. 26). The scene continues to be the upper room where the disciples had gathered with Jesus before He was arrested. Judas had been dismissed (13:30) and Jesus had begun His valedictory address to the remaining 11. The world of the disciples was about to be shattered; they would be bewildered, confused, and ridden with anxiety because of the events that would soon transpire. Anticipating their devastation, Jesus spoke to comfort their hearts.

14:1 Instead of the disciples lending support to Jesus in the hours before His cross, He had to support them spiritually as well as emotionally. This reveals His heart of serving love (cf. Matt. 20:26–28). troubled. Faith in Him can stop the heart from being agitated. See note on 12:27.

14:2 mansions. Lit. dwelling places, rooms, or even apartments (in modern terms). All are in the large “Father’s house.”

14:2, 3 I go to prepare. His departure would be for their advantage since He was going away to prepare a heavenly home for them and will return to take them so that they may be with Him. This is one of the passages that refers to the rapture of the saints at the end of the age when Christ returns. The features in this description do not describe Christ coming to earth with His saints to establish His kingdom (Rev. 19:11–15), but taking believers from earth to live in heaven. Since no judgment on the unsaved is described here, this is not the event of His return in glory and power to destroy the wicked (cf. Matt. 13:36–43, 47–50). Rather, this describes His coming to gather His own who are alive and raise the bodies of those who have died to take them all to heaven. This rapture event is also described in 1 Cor. 15:51–54; 1 Thess. 4:13–18. After being raptured, the church will celebrate the marriage supper (Rev. 19:7–10), be rewarded (1 Cor. 3:10–15; 4:5; 2 Cor. 5:9, 10), and later return to earth with Christ when He comes again to set up His kingdom (Rev. 19:11—20:6).

14:6 This is the sixth “I AM” statement of Jesus in John (see 6:35; 8:12; 10:7, 9; 10:11, 14; 11:25; 15:1, 5). In response to Thomas’ query (v. 4), Jesus declared that He is the way to God because He is the truth of God (1:14) and the life of God (1:4; 3:15; 11:25). In this verse, the exclusiveness of Jesus as the only approach to the Father is emphatic. Only one way, not many ways, exist to God, i.e., Jesus Christ (10:7–9; cf. Matt. 7:13, 14; Luke 13:24; Acts 4:12).

14:7–11 from now on you know Him. They know God because they had come to know Christ in His ministry and soon in His death and resurrection. To know Him is to know God. This constant emphasis on Jesus as God incarnate is unmistakably clear in this gospel (v. 11; 1:1–3, 14, 17, 18; 5:10–23, 26; 8:58; 9:35; 10:30, 38; 12:41; 17:1–5; 20:28).

14:12 greater works than these he will do. Jesus did not mean greater works in power, but in extent. They would become witnesses to all the world through the power of the indwelling and infilling of the Holy Spirit (Acts 1:8) and would bring many to salvation because of the Comforter dwelling in them. The focus is on spiritual rather than physical miracles. The book of Acts constitutes the beginning historical record of the impact that the Spirit-empowered disciples had on the world (cf. Acts 17:6). because I go to My Father. The only way Jesus’ disciples would be able to be used to do those greater works was through the power of the Holy Spirit and He could not be sent as the Comforter until Jesus returned to the Father (v. 26; 7:39).

14:13, 14 In their hour of loss at the departure of Jesus, He comforted them with the means that would provide them with the necessary resources to accomplish their task without His immediate presence which they had come to depend upon. To ask in Jesus’ “name” does not mean to tack such an expression on the end of a prayer as a mere formula. It means: 1) the believer’s prayer should be for His purposes and kingdom and not selfish reasons; 2) the believer’s prayer should be on the basis of His merits and not any personal merit or worthiness; and 3) the believer’s prayer should be in pursuit of His glory alone. See note on 16:26–28; on the disciples’ prayer, see notes on Matt. 6:9, 10.

14:15–31 In these verses, Jesus promises believers comfort from 5 supernatural blessings that the world does not enjoy: 1) a supernatural Helper (vv. 15–17); 2) a supernatural life (vv. 18, 19); 3) a supernatural union (vv. 20–25), 4) a supernatural Teacher (v. 26); and 5) a supernatural peace (vv. 27–31). The key to all of this is v. 15 which relates that these supernatural promises are for those who love Jesus Christ, whose love is evidenced by obedience.

14:15 If you love Me, keep My commandments. Cf. vv. 21–24. Love for Christ is inseparable from obedience (see Luke 6:46; 1 John 5:2, 3). “My commandments” are not only Jesus’ ethical commandments in context (vv. 23, 24), but the entire revelation from the Father (see 3:31, 32; 12:47–49; 17:6).

14:16 pray the Father. The priestly and intercessory work of Christ began with the request that the Father send the Holy Spirit to indwell in the people of faith (7:39; 15:26; 16:7; see note on 20:22; cf. Acts 1:8; 2:4, 33). another. The Gr. word specifically means another of the same kind, i.e., someone like Jesus Himself who will take His place and do His work. The Spirit of Christ is the Third Person of the Trinity, having the same essence of deity as Jesus and as perfectly one with Him as He is with the Father. Helper. The Gr. term here lit. means “one called alongside to help” and has the idea of someone who encourages and exhorts (see note on 16:7). “Abiding” has to do with His permanent residence in believers (Rom. 8:9; 1 Cor. 6:19, 20; 12:13).

14:17 Spirit of truth. He is the Spirit of truth in that He is the source of truth and communicates the truth to His own (v. 26; 16:12–15). Apart from Him, men cannot know God’s truth (1 Cor. 2:12–16; 1 John 2:20, 27). dwells with you and will be in you. This indicates some distinction between the ministry of the Holy Spirit to believers before and after Pentecost. While clearly the Holy Spirit has been with all who have ever believed throughout redemptive history as the source of truth, faith, and life, Jesus is saying something new is coming in His ministry. John 7:37–39 indicates this unique ministry would be like “rivers of living water.” Acts 19:1–7 introduces some Old Covenant believers who had not received the Holy Spirit in this unique fullness and intimacy. Cf. Acts 1:8; 2:1–4; 1 Cor. 12:11–13.

14:18 orphans. In this veiled reference to His death, He promised not to leave them alone (Rom. 8:9).

14:18, 19 I will come to you…you will see Me. First, He was referring to His resurrection, after which they would see Him (20:19–29). There is no record that any unbelievers saw Him after He rose (see 1 Cor. 15:1–9). In another sense, this has reference to the mystery of the Trinity. Through the coming and indwelling of the Holy Spirit at Pentecost, Jesus would be back with His children (16:16; cf. Matt. 28:20; Rom. 8:9; 1 John 4:13).

14:19 you will live also. Because of His resurrection and by the indwelling life of the Spirit of Christ, believers possess eternal life (see Rom. 6:1–11; Col. 3:1–4).

14:20 At that day. This refers to His resurrection when He returns to them alive.

14:21–24 Once again, Jesus emphasized the need for the habitual practice of obedience to His commands as evidence of the believer’s love for Him and the Father (see note on v. 15). This is consistent with the teaching of James 2:14–26 that true saving faith is manifest by works produced by God in the transforming, regenerating power of the Spirit. Those works are expressions of the love which the Spirit pours into the believer’s heart (Rom. 5:5; Gal. 5:22).

14:26 will teach you all things. The Holy Spirit energized the hearts and minds of the apostles in their ministry, helping them to produce the NT Scripture. The disciples had failed to understand many things about Jesus and what He taught; but because of this supernatural work, they came to an inerrant and accurate understanding of the Lord and His work, and recorded it in the gospels and the rest of the NT Scriptures (2 Tim. 3:16; 2 Pet. 1:20, 21). See note on 16:7.

14:27 Peace I leave…not as the world gives. The word “peace” reflects the Heb. “Shalom,” which became a greeting to His disciples after the resurrection (20:19–26). At the individual level this peace, unknown to the unsaved, secures composure in difficult trouble (cf. v. 1), dissolves fear (Phil. 4:7), and rules in the hearts of God’s people to maintain harmony (Col. 3:15). The greatest reality of this peace will be in the messianic kingdom (Num. 6:26; Ps. 29:11; Is. 9:6, 7; 52:7; 54:13; 57:19; Ezek. 37:26; Hag. 2:9; cf. Acts 10:36; Rom. 1:7; 5:1; 14:17).

14:28 greater than I. He was not admitting inferiority to the Father (after claiming equality repeatedly, see note on vv. 7–11), but was saying that if the disciples loved Him, they would not be reluctant to let Him go to the Father because He was returning to the realm where He belonged and to the full glory He gave up (17:5). He was going back to share equal glory with the Father which would be greater than what He had experienced in His incarnation. He will in no way be inferior in that glory, because His humiliation was over.

14:30 the ruler of this world. Judas was only a tool of the “prince” who rules the system of darkness—Satan (6:70; 13:21, 27). nothing in Me. The Heb. idiom means that Satan had nothing on Jesus, could make no claim on Him, nor charge Him with any sin. Therefore, Satan could not hold Him in death. Christ would triumph and destroy Satan (Heb. 2:14). His death was no sign that Satan won, but that God’s will was being done. (v. 31).

John 15

15:1–17 Through this extended metaphor of the vine and branches, Jesus set forth the basis of Christian living. Jesus used the imagery of agricultural life at the time; i.e., vines and vine crops (see also Matt. 20:1–16; 21:23–41; Mark 12:1–9; Luke 13:6–9; 20:9–16). In the OT, the vine is used commonly as a symbol for Israel, (Ps. 80:9–16; Is. 5:1–7; 27:2–6; Jer. 2:21; 12:10; Ezek. 15:1–8; 17:1–21; 19:10–14; Hos. 10:1, 2). He specifically identified Himself as the “true vine” and the Father as the “vinedresser” or caretaker of the vine. The vine has two types of branches: 1) branches that bear fruit (vv. 2, 8), and 2) branches that do not (vv. 2, 6). The branches that bear fruit are genuine believers. Though in immediate context the focus is upon the 11 faithful disciples, the imagery also encompasses all believers down through the ages. The branches that do not bear fruit are those who profess to believe, but their lack of fruit indicates genuine salvation has never taken place and they have no life from the vine. Especially in the immediate context, Judas was in view, but the imagery extends from him to all those who make a profession of faith in Christ but do not actually possess salvation. The image of non-fruit-bearing branches being burned pictures eschatological judgment and eternal rejection (see Ezek. 15:6–8).

15:1 I am the true vine. This is the last of 7 claims to deity in the form of “I AM” statements by Jesus in the gospel of John (see 6:35; 8:12; 10:7, 9; 10:11, 14; 11:25; 14:6).

15:2 He takes away. The picture is of the vinedresser (i.e., the Father) getting rid of dead wood so that the living, fruit bearing branches may be sharply distinguished. This is a picture of apostate Christians who never genuinely believed and will be taken away in judgment (v. 6; Matt. 7:16; Eph. 2:10); the transforming life of Christ has never pulsated within them (8:31, 32; cf. Matt. 13:18–23; 24:12; Heb. 3:14–19; 6:4–8; 10:27–31; 1 John 2:19; 2 John 9). He prunes. God removes all things in the believer’s life that would hinder fruit-bearing, i.e., He chastises to cut away sin and hindrances that would drain spiritual life just as the farmer removes anything on the branches that keep them from bearing maximum fruit (Heb. 12:3–11).

15:4–6 Abide in Me. The word “abide” means to remain or stay around. The “remaining” is evidence that salvation has already taken place (1 John 2:19) and not vice versa. The fruit or evidence of salvation is continuance in service to Him and in His teaching (8:31; Col. 1:23; 1 John 2:24). The abiding believer is the only legitimate believer. Abiding and believing actually are addressing the same issue of genuine salvation (Heb. 3:6–19). For a discussion of the perseverance of the saints, see note on Matt. 24:13.

15:6 The imagery here is one of destruction (cf. Matt. 3:10–12; 5:22; 13:40–42, 50; 25:41; Mark 9:43–49; Luke 3:17; 2 Thess. 1:7–9; Rev. 20:10–15). It pictures the judgment awaiting all those who were never saved.

15:7–10 True believers obey the Lord’s commands, submitting to His Word (14:21, 23). Because of their commitment to God’s Word, they are devoted to His will, thus their prayers are fruitful (14:13, 14), which puts God’s glory on display as He answers.

15:9, 10 abide in My love. Cf. Jude 21. This is not emotional or mystical, but defined in v. 10 as obedience. Jesus set the model by His perfect obedience to the Father, which we are to use as the pattern for our obedience to Him.

15:11 your joy may be full. Just as Jesus maintained that His obedience to the Father was the basis of His joy, so also the believers who are obedient to His commandments will experience the same joy (17:13; cf. 16:24).

15:12 Cf. 13:34, 35. See note on 1 John 2:7–11.

15:13 This is a reference to the supreme evidence and expression of Jesus’ love (v. 12), His sacrificial death upon the cross. Christians are called to exemplify the same kind of sacrificial giving toward one another, even if such sacrifice involves the laying down of one’s own life in imitation of Christ’s example (cf. 1 John 3:16).

15:14, 15 friends. Just as Abraham was called the “friend of God” (2 Chr. 20:7; James 2:23) because he enjoyed extraordinary access to the mind of God through God’s revelation to him which he believed, so also those who follow Christ are privileged with extraordinary revelation through the Messiah and Son of God and, believing, become “friends” of God also. It was for His “friends” that the Lord laid down His life (v. 13; 10:11, 15, 17).

15:16 I chose you. Cf. v. 19. In case any pretense might exist among the disciples in terms of spiritual pride because of the privileges they enjoyed, Jesus made it clear that such privilege rested not in their own merit, but on His sovereign choice of them. God chose Israel (Is. 45:4; Amos 3:2), but not for any merit (Deut. 7:7; 9:4–6). God elected angels to be forever holy (1 Tim. 5:21). He elected believers to salvation apart from any merit (Matt. 24:24, 31; see notes on Rom. 8:29–33; Eph. 1:3–6; Col. 3:12; Titus 1:1; 1 Pet. 1:2). bear fruit. One purpose of God’s sovereign election is that the disciples who have been blessed with such revelation and understanding should produce spiritual fruit. The NT describes fruit as godly attitudes (Gal. 5:22, 23), righteous behavior (Phil. 1:11), praise (Heb. 13:15), and especially leading others to faith in Jesus as Messiah and Son of God (Rom. 1:13–16).

15:18, 19 Since Satan is the one who dominates the evil world system in rebellion against God (14:30), the result is that the world hates not only Jesus, but those who follow Him (2 Tim. 3:12). Hatred toward Jesus means also hatred toward the Father who sent Him (v. 23).

15:20 servant…master. That axiom, spoken also in 13:16, reflects the obvious truth that led Jesus to inform His disciples. They could expect to be treated like He was treated because those who hated Him don’t know God (v. 21) and would hate them also; and conversely, those who listened with faith to Him, would hear them also.

15:22–24 they would have no sin. He did not mean that if He had not come, they would have been sinless. But His coming incited the severest and most deadly sin, that of rejecting and rebelling against God and His truth. It was the decisive sin of rejection, the deliberate and fatal choice of darkness over light and death over life of which He spoke. He had done so many miracles and spoken innumerable words to prove He was Messiah and Son of God, but they were belligerent in their love of sin and rejection of the Savior. See Heb. 4:2–5; 6:4–6; 10:29–31.

15:25 Jesus quotes Pss. 35:19; 69:4. The logic here is that if David, a mere man, could have been hated in such a terrible manner by the enemies of God, how much more would the wicked hate David’s perfect, divine Son who was the promised king that would confront sin and reign forever over His kingdom of righteousness (see 2 Sam 7:16).

15:26, 27 when the Helper comes. Again, Jesus promised to send the Holy Spirit (7:39; 14:16, 17, 26; 16:7, 13, 14). This time He emphasized the Spirit’s help for witnessing—proclaiming the gospel. See note on 16:7.

John 16

16:1–15 Jesus continued the thoughts of 15:18–25 regarding the world’s hatred of His disciples and its opposition to the testimony of the Holy Spirit regarding Him as Messiah and Son of God. In this section, He specified in greater detail how the Spirit confronts the world, i.e., not only does He testify about Jesus but He convicts men of sin. Through conviction of sin and testimony of the gospel, the Spirit turns the hostile hearts of men away from rebellion against God into belief regarding Jesus as Savior and Lord. This section may be divided into 4 parts: 1) the killing of the disciples by the world (vv. 1–4); 2) the comforting of the disciples by the Lord (vv. 5–7); 3) the conviction of men by the Holy Spirit (vv. 8–12); and 4) the guidance of the believer into all truth by the Holy Spirit (vv. 13–15).

16:1 These things. This is what He had just said in 15:18–25. stumble. The connotation of this word has the idea of setting a trap. The hatred of the world was such that it would seek to trap and destroy the disciples in an effort to prevent their witness to Jesus as Messiah and Son of God. Jesus did not want them to be caught unaware (v. 4).

16:2 he offers God service. Paul, before he was saved, personified this attitude as he persecuted the church thinking that he was doing service for God (Acts 22:4, 5; 26:9–11; Gal. 1:13–17; Phil. 3:6; 1 Tim. 1:12–17). After Paul’s conversion, the persecutor became the persecuted because of the hatred of the world (2 Cor. 11:22–27; cf. Stephen in Acts 7:54—8:3).

16:4 I was with you. He didn’t need to warn them because He was there to protect them.

16:5 none of you asks. Earlier they had done so (13:36; 14:5), but they were then so absorbed in their own sorrow and confusion as to lose interest in where He was going. They were apparently consumed with what would happen to them (v. 6).

16:7 the Helper will not come. Again, the promise of the Holy Spirit being sent is given to comfort the disciples. See note on 15:26, 27. The first emphasis was on His life-giving power (7:37–39). The next featured His indwelling presence (14:16, 17). The next marked His teaching ministry (14:26). His ministry of empowering for witness is marked in 15:26.

16:8 when He has come. The coming of the Holy Spirit at Pentecost was approximately 40 or more days away at this point (see Acts 2:1–13). convict. This word has two meanings: 1) the judicial act of conviction with a view toward sentencing (i.e., a courtroom term—conviction of sin) or 2) the act of convincing. Here the second idea is best, since the purpose of the Holy Spirit is not condemnation but conviction of the need for the Savior. The Son does the judgment, with the Father (5:22, 27, 30). In v. 14, it is said that He will reveal the glories of Christ to His people. He will also inspire the writing of the NT, guiding the apostles to write it (v. 13), and He will reveal “things to come,” through the NT prophecies (v. 13).

16:9 sin. The singular indicates that a specific sin is in view; i.e., that of not believing in Jesus as Messiah and Son of God. This is the only sin, ultimately, that damns people to hell (see note on 8:24). Though all men are depraved, cursed by their violation of God’s law and sinful by nature, what ultimately damns them to hell is their unwillingness to believe in the Lord Jesus Christ as Savior (cf. 8:24).

16:10 righteousness. The Holy Spirit’s purpose here is to shatter the pretensions of self-righteousness (hypocrisy), exposing the darkness of the heart (3:19–21; 7:7; 15:22, 24). While Jesus was on the earth, He performed this task especially toward the shallowness and emptiness of Judaism that had degenerated into legalistic modes without life-giving reality (e.g., 2:13–22; 5:10–16; 7:24; Is. 64:5, 6). With Jesus gone to the Father, the Holy Spirit continues His convicting role.

16:11 judgment. The judgment here in context is that of the world under Satan’s control. Its judgments are blind, faulty, and evil as evidenced in their verdict on Christ. The world can’t make righteous judgments (7:24), but the Spirit of Christ does (8:16). All Satan’s adjudications are lies (8:44–47), so the Spirit convicts men of their false judgment of Christ. Satan, the ruler of the world (14:30; Eph. 2:1–3) who, as the god of this world, has perverted the world’s judgment and turned people from believing in Jesus as the Messiah and Son of God (2 Cor. 4:4), was defeated at the cross. While Christ’s death looked like Satan’s greatest victory, it actually was Satan’s destruction (cf. Col. 2:15; Heb. 2:14, 15; Rev. 20:10). The Spirit will lead sinners to true judgment.

16:13 all truth. This verse, like 14:26, points to the supernatural revelation of all truth by which God has revealed Himself in Christ (vv. 14, 15), particularly. This is the subject of the inspired NT writings. See note on v. 7.

16:14 He will glorify Me. This is really the same as v. 13, in that all NT truth revealed by God centers in Christ (Heb. 1:1, 2). Christ was the theme of the OT, as the NT claims (1:45; 5:37; Luke 24:27, 44; Acts 10:43; 18:28; Rom. 1:1, 2; 1 Cor. 15:3; 1 Pet. 1:10, 11; Rev. 19:10).

16:16–19 Jesus was referring to His ascension (“you will not see Me”) and the coming of the Holy Spirit (“you will see Me”), emphatically claiming that the Spirit and He are one (Rom. 8:9; Phil. 1:19; 1 Pet. 1:11; Rev. 19:10). Christ dwells in believers through the Holy Spirit—in that sense they see Him. See notes on 14:16–18.

16:20 sorrow will be turned into joy. The very event that made the hateful realm of mankind (“world”) rejoice and cause grief to Jesus’ disciples, will be the same event that will lead to the world’s sorrow and the believer’s joy. The disciples would soon realize the marvelous nature of God’s gift of salvation and the Spirit through what He accomplished, and the blessing of answered prayer (v. 24). Acts records the coming of the Holy Spirit and the power and joy (Acts 2:4–47; 13:52) of the early church.

16:22 I will see you. After the resurrection, Jesus did see His disciples (20:19–29; 21:1–23; cf. 1 Cor. 15:1–8). Beyond that brief time of personal fellowship (Acts 1:1–3), He would be with them permanently in His Spirit (see notes on vv. 16–19; 14:16–19).

16:23 in that day. This is a reference to Pentecost when the Holy Spirit came (Acts 2:1–13) and sorrow turned to joy. This is a reference also to the “last days” which were inaugurated after His resurrection and the Spirit’s coming (Acts 2:17; 2 Tim. 3:1; Heb. 1:2; James 5:3; 2 Pet. 3:3; 1 John 2:18). you will ask Me nothing. After His departure and sending of the Spirit, believers will no longer ask Him since He is not present. Instead, they will ask the Father in His name (see notes on vv. 26–28; 14:13, 14).

16:24 joy may be full. In this case, the believer’s joy will be related to answered prayer and a full supply of heavenly blessing for everything consistent with the purpose of the Lord in one’s life. See note on 15:11.

16:25 in figurative language. The word means “veiled, pointed statement” that is pregnant with meaning, i.e., something that is obscure. What seemed hard to understand for the disciples during the life of Jesus would become clear after His death, resurrection, and the coming of the Holy Spirit (see vv. 13, 14; 14:26; 15:26, 27). They would actually understand the ministry of Christ better than they had while they were with Him, as the Spirit inspired them to write the gospels and epistles and ministered in and through them.

16:26–28 I do not say. Christ was clarifying what He meant by praying in His name. He did not mean asking Him to ask the Father, as if the Father was indifferent to believers, but not to His Son. On the contrary, the Father loves Christ’s own. In fact, the Father sent the Son to redeem them and then return. Asking in Jesus’ name means simply asking on the basis of His merit, His righteousness, and for whatever would honor and glorify Him so as to build His kingdom.

16:33 in Me you may have peace. See note on 14:27. tribulation. This word often refers to eschatological woes (Mark 13:9; Rom. 2:9) and to persecution of believers because of their testimony for Christ (cf. 15:18—16:4; Acts 11:19; Eph. 3:13). overcome. The fundamental ground for endurance in persecution is the victory of Jesus over the world (12:31; 1 Cor. 15:57). Through His impending death, He rendered the world’s opposition null and void. While the world continues to attack His people, such attacks fall harmlessly, for Christ’s victory has already accomplished a smashing defeat of the whole evil rebellious system. See notes on Rom. 8:35–39.

John 17

17:1–26 Although Matt. 6:9–13 and Luke 11:2–4 have become known popularly as the “Lord’s Prayer,” that prayer was actually a prayer taught to the disciples by Jesus as a pattern for their prayers. The prayer recorded here is truly the Lord’s Prayer, exhibiting the face to face communion the Son had with the Father. Very little is recorded of the content of Jesus’ frequent prayers to the Father (Matt. 14:23; Luke 5:16), so this prayer reveals some of the precious content of the Son’s communion and intercession with Him. This chapter is a transitional chapter, marking the end of Jesus’ earthly ministry and the beginning of His intercessory ministry for believers (Heb. 7:25). In many respects, the prayer is a summary of John’s entire gospel. Its principal themes include: 1) Jesus’ obedience to His Father; 2) the glorification of His Father through His death and exaltation; 3) the revelation of God in Jesus Christ; 4) the choosing of the disciples out of the world; 5) their mission to the world; 6) their unity modeled on the unity of the Father and Son; and 7) the believer’s final destiny in the presence of the Father and Son. The chapter divides into three parts: 1) Jesus’ prayer for Himself (vv. 1–5); 2) Jesus’ prayer for the apostles (vv. 6–19); and 3) Jesus’ prayer for all NT believers who will form the church (vv. 20–26).

17:1 the hour has come. The time of His death. See note on 12:23. Glorify Your Son. The very event that would glorify the Son was His death. By it, He has received the adoration, worship, and love of millions whose sins He bore. He accepted this path to glory, knowing that by it He would be exalted to the Father. The goal is that the Father may be glorified for His redemptive plan in the Son. So He sought by His own glory the glory of His Father (13:31, 32).

17:2 authority over all flesh. Cf. 5:27; see note on Matt. 28:18. as many as You have given Him. A reference to God’s choosing of those who will come to Christ (see notes on 6:37, 44). The biblical doctrine of election or predestination is presented throughout the NT (15:16, 19; Acts 13:48; Rom. 8:29–33; Eph. 1:3–6; 2 Thess. 2:13; Titus 1:1; 1 Pet. 1:2).

17:3 eternal life. See notes on 3:15, 16; 5:24; cf. 1 John 5:20.

17:5 glorify Me together with Yourself. Having completed His work (v. 4), Jesus looked past the cross and asked to be returned to the glory that He shared with the Father before the world began (see notes on 1:1; 8:58; 12:41). The actual completion of bearing judgment wrath for sinners was declared by Christ in the cry, “It is finished” (19:30).

17:6–10 They were Yours. This phrase sums up all of Jesus’ ministry, including the cross that was just hours away. Again, the Son emphasized that those who believed in Him were given by the Father (see note on v. 2). “They were Yours” (cf. v. 9) is a potent assertion that before conversion, they belonged to God (cf. 6:37). That is true because of God’s election. They were chosen before the foundation of the world (Eph. 1:4), when their names were written in the Lamb’s book of life (Rev. 17:8). Cf. Acts 18:10, where God says He has many people in Corinth who belong to Him but are not yet saved. See notes on 10:1–5, 16.

17:8 they have believed. The Son of God affirmed the genuine saving faith of His disciples.

17:11 I am no longer in the world. So sure was His death and departure back to the Father that Jesus treated His departure as an already accomplished fact. He prayed here for His disciples because they would have to face the world’s temptation and hatred without His immediate presence and protection (15:18—16:4). Based on the eternal nature of immutable God (“name”), He prayed for the eternal security of those who believed. He prayed that as the Trinity experiences eternal unity, so may believers. See Rom. 8:31–39.

17:12 I kept them in Your name. Jesus protected them and kept them safe from the world as He said in 6:37–40, 44. One illustration of that can be seen in 18:1–11. Believers are secure forever because they are held by Christ and by God. See note on 10:28, 29. son of perdition. This identifies Judas by pointing to his destiny, i.e., eternal damnation (Matt. 7:13; Acts 8:20; Rom. 9:22; Phil. 1:28; 3:19; 1 Tim. 6:9; Heb. 10:39; 2 Pet. 2:1; 3:7; Rev. 17:8, 11). The defection of Judas was not a failure on Jesus’ part, but was foreseen and foreordained in Scripture (Pss. 41:9; 109:8; cf. 13:18).

17:15 keep them from the evil one. The reference here refers to protection from Satan and all the wicked forces following him (Matt. 6:13; 1 John 2:13, 14; 3:12; 5:18, 19). Though Jesus’ sacrifice on the cross was the defeat of Satan, he is still loose and orchestrating his evil system against believers. He seeks to destroy believers (1 Pet. 5:8), as with Job and Peter (Luke 22:31, 32), and in general (Eph. 6:12), but God is their strong protector (12:31; 16:11; cf. Ps. 27:1–3; 2 Cor. 4:4; Jude 24, 25).

17:17 Sanctify. This verb also occurs in John’s gospel at v. 19; 10:36. The idea of sanctification is the setting apart of something for a particular use. Accordingly, believers are set apart for God and His purposes alone so that the believer does only what God wants and hates all that God hates (Lev. 11:44, 45; 1 Peter 1:16). Sanctification is accomplished by means of the truth, which is the revelation that the Son gave regarding all that the Father commanded Him to communicate and is now contained in the Scriptures left by the apostles. Cf. Eph. 5:26; 2 Thess. 2:13; James 1:21; 1 Pet. 1:22, 23.

17:19 I sanctify Myself. Meaning only that He was totally set apart for the Father’s will (cf. 4:34; 5:19; 6:38; 7:16; 9:4). He did that in order that believers might be set apart to God by the truth He brought.

17:21 they all may be one. The basis of this unity centers in adherence to the revelation the Father mediated to His first disciples through His Son. Believers are also to be united in the common belief of the truth that was received in the Word of God (Phil. 2:2). This is not still a wish, but it became a reality when the Spirit came (cf. Acts 2:4; 1 Cor. 12:13). It is not experiential unity, but the unity of common eternal life shared by all who believe the truth, and it results in the one body of Christ all sharing His life. See notes on Eph. 4:4–6.

17:22 the glory which You gave Me. This refers to the believer’s participation in all of the attributes and essence of God through the indwelling presence of the Holy Spirit (v. 10; cf. Col. 1:27; 2 Pet. 1:4), as v. 23 makes clear (“I in them”).

17:23 made perfect in one. The idea here is that they may be brought together in the same spiritual life around the truth that saves. That prayer was answered by the reality of 1 Cor. 12:12, 13; Eph. 2:14–22.

17:24 be with Me. This will be in heaven, where one can see the full glory that is His (cf. v. 5). Someday believers will not only see His glory, but share it (Phil. 3:20, 21; 1 John 3:2). Until then, we participate in it spiritually (2 Cor. 3:18).

17:25, 26 This summarizes the prayer of this chapter and promises the continuing indwelling Christ and His love. Cf. Rom. 5:5.

John 18

18:1–40 The events of Jesus’ arrest and trial receive emphasis in this chapter. Since John’s purpose was to present Jesus as the Messiah and Son of God, he produced evidence to substantiate this purpose throughout his account of Jesus’ passion. Through all of the debasing, shameful acts that were directed toward Jesus, John skillfully shows that these events, rather than detracting from His person and mission, actually constitute decisive evidence confirming who He was and the reason for which He came (1:29; cf. 2 Cor. 5:21).

18:1 He went out. Jesus’ supreme courage is seen in His determination to go to the cross, where His purity and sinlessness would be violated as He bore the wrath of God for the sins of the world (3:16; see note on 12:27). The time of “the power of darkness” had come (Luke 22:53; see notes on 1:5; 9:4; 13:30). Brook Kidron. “Brook” signifies that it was an intermittent stream that was dry most of the year but became a torrent during seasonal rains. This stream ran through the Kidron Valley between the temple mount on the E of Jerusalem and the Mt. of Olives further to the E. a garden. On the slopes of the Mt. of Olives, named for ever present olive groves, were many gardens. Matthew 26:36 and Mark 14:32 call this particular garden “Gethsemane,” which means “oil press.” entered. The wording here suggests a walled enclosure around the garden.

18:3 a detachment of troops, and officers from the chief priests and Pharisees. The term “detachment of troops” refers to a cohort of Roman troops. A full auxiliary cohort had the potential strength of 1,000 men (i.e., 760 foot soldiers and 240 cavalry led by a chiliarch or “leader of a thousand”). Usually, however, in practice a cohort normally numbered 600 men, but could sometimes refer to as little as 200 (i.e., a “maniple”). Roman auxiliary troops were usually stationed at Caesarea, but during feast days they were garrisoned in the Antonia Fortress, on the NW perimeter of the temple complex (in order to ensure against mob violence or rebellion because of the large population that filled Jerusalem). The second group designated as “officers” refers to temple police who were the primary arresting officers since Jesus’ destination after the arrest was to be brought before the High-Priest (vv. 12–14). They came ready for resistance from Jesus and His followers (“weapons”).

18:4 knowing all things. John, in a matter-of-fact way, states that Jesus was omniscient, thus God.

18:4–8 “Whom are you seeking?” By twice asking that question (vv. 4, 7), to which they replied, “Jesus of Nazareth” (vv. 5, 7), Jesus was forcing them to acknowledge that they had no authority to take His disciples. In fact, He demanded that they let the disciples go (v. 8). The force of His demand was established by the power of His words. When He spoke, “I am He” (v. 6), a designation He had used before to declare Himself God (8:28, 58; cf. 6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5), they were jolted backward and to the ground (v. 6). This power display and the authoritative demand not to take the disciples were of immense significance, as the next verse indicates.

18:9 I have lost none. Jesus was saying that He protected the disciples from being arrested, so He would not lose any of them, thus fulfilling the promises He made earlier (6:39, 40, 44; 10:28; 17:12). He knew that being arrested and perhaps imprisoned or executed was more than they could bear, and it could shatter their faith. So He made sure it did not happen. All believers are weak and vulnerable if not protected by the Lord. But He will never let them be tempted beyond what they can bear (1 Cor. 10:13), as evidenced here. Believers are eternally secure, not in their own strength, but by the gracious and constant protection of the Savior (cf. Rom. 8:35–39).

18:10 Simon Peter. He surely aimed for Malchus’ head, ready to start the battle in defense of His Lord, but his was an ignorant love and courage. Christ healed his ear (Luke 22:51).

18:11 drink the cup. Peter’s impetuous bravery in v. 10 was not only misguided, but exhibited failure to understand the centrality of the death that Jesus came to die. The “cup” in the OT is associated with suffering and especially judgment, i.e., the cup of God’s wrath (Ps. 75:8; Is. 51:17, 22; Jer. 25:15; Ezek. 23:31–34; see notes on Matt. 26:39; Mark 14:36; Luke 22:42; cf. Rev. 14:10; 16:19).

18:13 Annas first. Annas held the High-Priesthood office from A.D. 6–15 when Valerius Gratus, Pilate’s predecessor, removed him from office. In spite of this, Annas continued to wield influence over the office, most likely because he was still regarded as the true High-Priest and also because no fewer than 5 of his sons, and his son-in-law Caiaphas, held the office at one time or another. Two trials occurred: one Jewish and one Roman. The Jewish phase began with the informal examination by Annas (vv. 12–14, 19–23), probably giving time for the members of the Sanhedrin to hurriedly gather together. A session before the Sanhedrin was next (Matt. 26:57–68) at which consensus was reached to send Jesus to Pilate (Matt. 27:1, 2). The Roman phase began with a first examination before Pilate (vv. 28–38a; Matt. 27:11–14) and then Herod Antipas (“that fox”—Luke 13:32) interrogated Him (Luke 23:6–12). Lastly, Jesus appeared again before Pilate (vv. 38b–19:16; Matt. 27:15–31).

18:13, 14 Caiaphas. See notes on 11:49. The examination under Caiaphas was not reported by John (see Matt. 26:57–68).

18:15 another disciple…that disciple. Traditionally this person has been identified with the “beloved disciple” (13:23, 24), i.e., John the apostle who authored this gospel, but he never mentioned his own name (see Introduction: Author and Date).

18:16–18 Peter. Here is the record of the first of Peter’s predicted 3 denials (see note on 18:25–27).

18:16 known to the high priest. Apparently, John was more than just an acquaintance, because the term for “known” can mean a friend (Luke 2:44). The fact that he mentioned Nicodemus (3:1) and Joseph (19:38) may indicate his knowledge of other prominent Jews.

18:19 At the core of their concern was Jesus’ claim that He was the Son of God (19:7). In a formal Jewish hearing, to question the defendant may have been illegal because a case had to rest on the weight of the testimony of witnesses (see note on 1:7). If this was an informal interrogation before the High-Priest emeritus and not before the Sanhedrin, Annas may have thought that he was not bound by such rules. Jesus, however, knew the law and demanded that witnesses be called (vv. 20, 21). An official knew Jesus was rebuking Annas and retaliated (v. 22).

18:23 In essence, Jesus was asking for a fair trial, while His opponents, who had already decided on the sentence (see 11:47–57), had no intention of providing one.

18:24 Annas recognized that he was not getting anywhere with Jesus and sent Him to Caiaphas because, if Jesus was to be brought before Pilate for execution, the legal accusation must be brought by the current reigning High-Priest (i.e., Caiaphas) in his capacity as chairman of the Sanhedrin (see also note on v. 13).

18:25–27 Simon Peter. Here was the final fulfillment of Jesus’ prediction that Peter would deny Him 3 times (cf. Matt. 26:34).

18:28—19:16 This section deals with Jesus’ trial before Pilate. Although Pilate appears in every scene here, Jesus Himself and the nature of His kingdom occupy center stage.

18:28 Praetorium. The headquarters of the commanding officer of the Roman military camp or the headquarters of the Roman military governor (i.e., Pilate). Pilate’s normal headquarters was in Caesarea, in the palace that Herod the Great had built for himself. However, Pilate and his predecessors made it a point to be in Jerusalem during the feasts in order to quell any riots. Jerusalem became his praetorium or headquarters. early morning. The word is ambiguous. Most likely, it refers to around 6:00 a.m. since many Roman officials began their day very early and finished by 10:00 or 11:00 a.m. lest they should be defiled. Jewish oral law gives evidence that a Jew who entered the dwelling places of Gentiles became ceremonially unclean. Their remaining outside in the colonnade avoided that pollution. John loads this statement with great irony by noting the chief priests’ scrupulousness in the matter of ceremonial cleansing, when all the time they were incurring incomparably greater moral defilement by their proceedings against Jesus.

18:29 What accusation. This question formally opened the Roman civil phase of proceedings against Jesus (in contrast to the religious phase before the Jews in v. 24). The fact that Roman troops were used at the arrest (see note on v. 3) proves that the Jewish authorities communicated something about this case to Pilate in advance. Although they most likely had expected Pilate to confirm their judgment against Jesus and order His death sentence, Pilate ordered instead a fresh hearing in his presence.

18:31 It is not lawful. When Rome took over Judea and began direct rule through a prefect in A.D. 6, capital jurisdiction (i.e., the right to execute) was taken away from the Jews and given to the Roman governor. Capital punishment was the most jealously guarded of all the attributes in Roman provincial administration.

18:32 the saying of Jesus…fulfilled. Jesus had said that He would die by being “lifted up” (3:14; 8:28; 12:32, 33). If the Jews had executed Him it would have been by throwing Him down and stoning Him. But God providentially controlled all the political procedures to assure that when sentence was finally passed, He would be crucified by the Romans and not stoned by the Jews, as was Stephen (Acts 7:59). The Jews may have preferred this form of execution based on Deut. 21:23.

18:34 others. Again (cf. vv. 20, 21), Jesus demanded witnesses.

18:36 My kingdom is not of this world. By this phrase, Jesus meant that His kingdom is not connected to earthly political and national entities, nor does it have its origin in the evil world system that is in rebellion against God. If His kingdom was of this world, He would have fought. The kingships of this world preserve themselves by fighting with force. Messiah’s kingdom does not originate in the efforts of man but with the Son of Man forcefully and decisively conquering sin in the lives of His people and someday conquering the evil world system at His second coming when He establishes the earthly form of His kingdom. His kingdom was no threat to the national identity of Israel or the political and military identity of Rome. It exists in the spiritual dimension until the end of the age (Rev. 11:15).

18:38 “What is truth?” In response to Jesus’ mention of “truth” in v. 37, Pilate responded rhetorically with cynicism, convinced that no answer existed to the question. The retort proved that he was not among those whom the Father had given to the Son (“Everyone who is of the truth hears My voice”—v. 37; see notes on 10:1–5). no fault. Cf. 19:4. John made it clear that Jesus was not guilty of any sin or crime, thus exhibiting the severe injustice and guilt of both the Jews and Romans who executed Him.

18:40 Now Barabbas was a robber. The word “robber” means “one who seizes plunder” and may depict not only a robber but a terrorist or guerrilla fighter who participated in bloody insurrection (see Mark 15:7).

John 19

19:1 scourged. Pilate appears to have flogged Jesus as a strategy to set Him free (see vv. 4–6). He was hoping that the Jews would be appeased by this action and that sympathy for Jesus’ suffering would result in their desire that He be released (see Luke 23:13–16). Scourging was a horribly cruel act in which the victim was stripped, tied to a post and beaten by several torturers, i.e., soldiers who alternated when exhausted. For victims who were not Roman citizens, the preferred instrument was a short wooden handle to which several leather thongs were attached. Each leather thong had pieces of bones or metal on the end. The beatings were so savage that sometimes victims died. The body could be torn or lacerated to such an extent that muscles, veins or bones were exposed. Such flogging often preceded execution in order to weaken and dehumanize the victim (Is. 53:5). Apparently, however, Pilate intended this to create sympathy for Jesus.

19:2 crown of thorns. This “crown” was made from the long spikes (up to 12 inches) of a date palm formed into an imitation of the radiating crowns which oriental kings wore. The long thorns would have cut deeply into Jesus’ head, adding to the pain and bleeding. purple robe. The color represented royalty. The robe probably was a military cloak flung around Jesus’ shoulders, intended to mock His claim to be King of the Jews.

19:4 I find no fault in Him. See note on 18:38.

19:5 “Behold the Man!” Pilate dramatically presented Jesus after His torturous treatment by the soldiers. Jesus would have been swollen, bruised, and bleeding. Pilate displayed Jesus as a beaten and pathetic figure hoping to gain the people’s choice of Jesus for release. Pilate’s phrase is filled with sarcasm since he was attempting to impress upon the Jewish authorities that Jesus was not the dangerous man that they had made Him out to be.

19:6 You take Him and crucify Him. The pronouns “you” and “Him” have an emphatic force indicating Pilate’s disgust and indignation at the Jews for their callousness toward Jesus.

19:7 We have a law. This probably refers to Lev. 24:16: “whoever blasphemes the name of the LORD shall surely be put to death.” The charge of blasphemy (5:18; 8:58, 59; 10:33, 36) was central in Jesus’ trial before Caiaphas (see Matt. 26:57–68).

19:8 more afraid. Many Roman officials were deeply superstitious. While Jews interpreted Jesus’ claims as messianic, to the Greco-Roman person, the title “Son of God” would place Jesus in the category of “divine men” who were gifted with supernatural powers. Pilate was afraid because he had just whipped and tortured someone who, in his mind, could bring down a curse or vengeance upon him.

19:9 “Where are You from?” He was concerned about Jesus’ origins. His superstitious mind was wondering with just what kind of person was he dealing.

19:11 Jesus’ statement here indicates that even the worst evil cannot escape the sovereignty of God. Pilate had no real control (vv. 10, 11), yet still stood as a responsible moral agent for his actions. When confronted with opposition and evil, Jesus often found solace in the sovereignty of His Father (e.g., 6:43, 44, 65; 10:18, 28, 29). the one who delivered Me to you has the greater sin. This could refer either to Judas or Caiaphas. Since Caiaphas took such an active part in the plot against Jesus (11:49–53) and presided over the Sanhedrin, the reference may center on him (18:30, 35). The critical point is not the identity of the person but guilt because of the deliberate, high-handed, and coldly calculated act of handing Jesus over to Pilate, after having seen and heard the overwhelming evidence that He was Messiah and Son of God. Pilate had not been exposed to that. See notes on 9:41; 15:22–24; Heb. 10:26–31.

19:12 not Caesar’s friend. This statement by the Jews was loaded with irony, for the Jews’ hatred of Rome certainly indicated they too were no friends of Caesar. But they knew Pilate feared Tiberius Caesar (the Roman emperor at the time of Jesus’ crucifixion) since he had a highly suspicious personality and exacted ruthless punishment. Pilate had already created upheaval in Palestine by several foolish acts that had infuriated the Jews, and so was under the scrutiny of Rome to see if his ineptness continued. The Jews were intimidating him by threatening another upheaval that could spell the end of his power in Palestine, if he did not execute Jesus.

19:13 the judgment seat. Pilate capitulated under pressure (v. 12) and prepared to render judgment on the original charge of sedition against Rome. This “judgment seat” was the place Pilate sat to render the official verdict. The seat was placed on an area paved with stones known as the “Pavement.” The irony is that Pilate rendered judgment on the One whom the Father Himself entrusted with all judgment (5:22) and who would render a just condemnation of Pilate.

19:14 Preparation Day of the Passover. Since this refers to the day before the Passover when preparation for the Passover was done, John presents Jesus as being sent to execution about the time Passover lambs were being slaughtered. For the chronology of the week, see Introduction: Interpretive Challenges. about the sixth hour. John is here reckoning time by the Roman method of the day beginning at midnight. See note on Mark 15:25. “Behold your King!” That was Pilate’s mockery—that such a brutalized and helpless man was a fitting king for them. This mockery continued in the placard on the cross (vv. 19–22).

19:17 bearing His cross. This refers to the cross-member, the horizontal bar. The condemned man carried it on his shoulders to the place of execution. Jesus carried His cross as far as the city gate, but due to the effects of the previous brutal beating, someone else had to eventually carry it for Him, i.e., Simon of Cyrene (Matt. 27:32; Mark 15:21; Luke 23:26). Golgatha. This term is an Eng. transliteration of the Gr. which, in turn, is a translation of the Aram. word meaning “skull.” The place probably derived its name from its appearance. The precise location of the site today is uncertain.

19:18 crucified Him. Jesus was made to lie on the ground while His arms were stretched out and nailed to the horizontal beam that He carried. The beam was then hoisted up, along with the victim, and fastened to the vertical beam. His feet were nailed to the vertical beam to which sometimes was attached a piece of wood that served as a kind of seat that partially supported the weight of the body. The latter, however, was designed to prolong and increase the agony, not relieve it. Having been stripped naked and beaten, Jesus could hang in the hot sun for hours if not days. To breathe, it was necessary to push with the legs and pull with the arms, creating excruciating pain. Terrible muscle spasms wracked the entire body; but since collapse meant asphyxiation, the struggle for life continued (see note on Matt. 27:31). two others. Matthew (27:38) and Luke (23:33) use the same word for these two as John used for Barabbas, i.e., guerrilla fighters. See note on 18:40.

19:19–22 wrote a title. The custom in such executions was to place a placard or tablet around the neck of the victim as he made his way to execution. The tablet would then be nailed to the victim’s cross (see Matt. 27:37; Mark 15:26; Luke 23:38). Pilate used this opportunity for mocking revenge on the Jews who had so intimidated him into this execution (see note on v. 12).

19:23 His garments…and also the tunic. By custom, the clothes of the condemned person were the property of the executioners. The division of the garments suggests that the execution squad was made up of 4 soldiers (cf. Acts 12:4). The tunic was worn next to the skin. The plural “garments” probably refers to other clothes, including an outer garment, belt, sandals, and head covering.

19:24 John cites Ps. 22:18. In the psalm, David, beset by physical distress and mockery by his opponents, used the symbolism of the common practice in an execution scene in which the executioner divided the victim’s clothes to portray the depth of his trouble. It is notable that David precisely described a form of execution that he had never seen. The passage was typologically prophetic of Jesus, David’s heir to the messianic throne (see Matt. 27:46; Mark 15:34).

19:25 Although the exact number of women mentioned here is questioned, John probably refers to 4 women rather than 3, i.e., two by name and two without naming them: 1) “His mother” (Mary); 2) “His mother’s sister” (probably Salome [Mark 15:40] the sister of Mary and mother of James and John, the sons of Zebedee [Matt. 27:56, 57; Mark 15:40]); 3) “Mary the wife of Cleopas” (the mother of James the younger and Joses—Matt. 27:56); and 4) Mary Magdalene (“Magdalene” signifies “Magdala” a village on the W shore of Galilee, 2 or 3 mi. N of Tiberias). Mary Magdalene figures prominently in the resurrection account (see 20:1–18; cf. Luke 8:2, 3 where Jesus healed her from demon possession).

19:26 the disciple whom He loved. This is a reference to John (see note on 13:23; cf. Introduction: Author and Date). Jesus, as first-born and breadwinner of the family before He started His ministry, did not give the responsibility to His brothers because they were not sympathetic to His ministry nor did they believe in Him (7:3–5) and they likely were not present at the time (i.e., their home was in Capernaum—see 2:12).

19:29 The drink here is not to be confused with the “wine mixed with myrrh” offered to Him on the way to the cross (Matt. 27:34) intended to help deaden pain. The purpose of this drink (cf. Mark 15:36) was to prolong life and increase the torture and pain. It was a cheap, sour wine used by soldiers. The use of this word recalls Ps. 69:21 where the same noun occurs in the LXX. Hyssop is a little plant that is ideal for sprinkling (see Ex. 12:22).

19:30 “It is finished!” The verb here carries the idea of fulfilling one’s task and, in religious contexts, has the idea of fulfilling one’s religious obligations (see 17:4). The entire work of redemption had been brought to completion. The single Gr. word here (translated “it is finished”) has been found in the papyri being placed on receipts for taxes meaning “paid in full” (see Col. 3:13, 14). He gave up His spirit. The sentence signaled that Jesus “handed over” His spirit as an act of His will. No one took His life from Him, for He voluntarily and willingly gave it up (see 10:17, 18).

19:31 Preparation Day. This refers to Friday, the day before or “the preparation” day for the Sabbath. See Introduction: Interpretive Challenges. should not remain on the cross on the Sabbath. The normal Roman practice was to leave crucified men and women on the cross until they died (and this could take days) and then leave their rotting bodies hanging there to be devoured by vultures. The Mosaic law insisted that anyone being impaled (usually after execution) should not remain there overnight (Deut. 21:22, 23). Such a person was under God’s curse, and to leave him exposed would be to desecrate the land in their minds. their legs might be broken. In order to hasten death for certain reasons, soldiers would smash the legs of the victim with an iron mallet. Not only did this action induce shock and additional loss of blood, but it prevented the victim from pushing with his legs to keep breathing (see note on v. 18.), and thus the victim died due to asphyxiation.

19:34 The soldier’s stabbing of Jesus’ side caused significant penetration because of the sudden flow of blood and water. Either the spear pierced Jesus’ heart or the chest cavity was pierced at the bottom. In either event, John mentioned the outflow of “blood and water” to emphasize that Jesus was unquestionably dead.

19:35 he who has seen. This has reference to John the apostle who was an eyewitness of these events (v. 26; 13:23; 20:2; 21:7, 20; cf. 1 John 1:1–4).

19:36, 37 John quoted from either Ex. 12:46 or Num. 9:12, both of which specify that no bone of the Passover lamb may be broken. Since the NT portrays Jesus as the Passover Lamb that takes away the sins of the world (1:29; cf. 1 Cor. 5:7; 1 Pet. 1:19), these verses have special typologically prophetic significance for Him. The quote in v. 37 comes from Zech. 12:10, which indicates God Himself was pierced when His representative, the Shepherd (Zech. 13:7; cf. Zech. 11:4, 8, 9, 15–17) was pierced. The anguish and contrition of the Jews in the Zechariah passage, because of their wounding of God’s Shepherd, is typologically prophetic of the time of the coming of the Son of God, Messiah, when at His return, Israel shall mourn for the rejection and killing of their King (cf. Rev. 1:7).

19:38 Joseph of Arimathea. This man appears in all 4 gospels, only in connection with Jesus’ burial. The synoptics relate that he was a member of the Sanhedrin (Mark 15:43), he was rich (Matt. 27:57), and he was looking for the kingdom of God (Luke 23:51). John treated the idea of secret disciples negatively (see 12:42, 43) but since Joseph publicly risked his reputation and even his life in asking for the body of Jesus, John pictured him in a more positive light.

19:39 Nicodemus. See notes on 3:1–10. about a hundred pounds. An inaccurate understanding of the term used in the original, this mixture of spices weighed closer to 65 pounds. Myrrh was a very fragrant gummy resin, which the Jews turned into a powdered form and mixed with aloes, a powder from the aromatic sandalwood. The Jews did not embalm but did this procedure to stifle the smell of putrefaction (see note on 11:39).

19:40 strips…spices. The spices most likely were laid on the entire length of the strips of linen which were then wound around Jesus’ body. More spices were laid under the body and perhaps packed around it. The sticky resin would help the cloth adhere.

19:41, 42 garden…new tomb. Only John relates that the tomb was near the place where Jesus was crucified. Since the Sabbath, when all work had to cease, was nearly upon them (6:00 p.m., sunset), the nearness of the tomb was helpful. John does not mention that Joseph of Arimathea rolled a stone across the tomb’s mouth or that Mary Madgdalene and Mary the mother of Joses saw where He was laid (Matt. 27:58–61). For the time of the Lord’s death and burial, see note on Matt. 27:45.

John 20

20:1–31 This chapter records the appearances of Jesus to His own followers: 1) the appearance to Mary Magdalene (vv. 1–18); 2) the appearance to the 10 disciples (vv. 19–23); and 3) the appearance to Thomas (vv. 24–29). Jesus did not appear to unbelievers (see 14:19; 16:16, 22) because the evidence of His resurrection would not have convinced them as the miracles had not (Luke 16:31). The god of this world had blinded them and prevented their belief (2 Cor. 4:4). Jesus, therefore, appears exclusively to His own in order to confirm their faith in the living Christ. Such appearances were so profound that they transformed the disciples from cowardly men hiding in fear to bold witnesses for Jesus (e.g., Peter; see 18:27; cf. Acts 2:14–39). Once again John’s purpose in recording these resurrection appearances was to demonstrate that Jesus’ physical and bodily resurrection was the crowning proof that He truly is the Messiah and Son of God who laid down His life for His own (10:17, 18; 15:13; cf. Rom. 1:4).

20:1 first day of the week. A reference to Sunday. From then on, believers set aside Sunday to meet and remember the marvelous resurrection of the Lord (see Acts 20:7; 1 Cor. 16:2). It became known as the Lord’s Day (Rev. 1:10). See notes on Luke 24:4, 34. Mary Magdalene went to the tomb early, while it was still dark. Perhaps the reason why Jesus first appeared to Mary Magdalene was to demonstrate grace by His personal, loving faithfulness to someone who formerly had a sordid past; but clearly also because she loved Him so dearly and deeply, that she appeared before anyone else at the tomb. Her purpose in coming was to finish the preparation of Jesus’ body for burial by bringing more spices to anoint the corpse (Luke 24:1).

20:2 other disciple, whom Jesus loved. This is the author John. They have taken. Though Jesus had predicted His resurrection numerous times, it was more than she could believe at that point. It would take His showing Himself alive to them by many “infallible proofs” (Acts 1:3) for them to believe.

20:5–7 saw the linen cloths lying there. A contrast existed between the resurrection of Lazarus (11:44) and that of Jesus. While Lazarus came forth from the grave wearing his graveclothes, Jesus’ body, though physical and material, was glorified and was now able to pass through the graveclothes much in the same way that He later appeared in the locked room (see vv. 19, 20; cf. Phil. 3:21). linen cloths…handkerchief. The state of those items indicates no struggle, no hurried unwrapping of the body by grave robbers, who wouldn’t unwrap the body anyway, since transporting it elsewhere would be easier and more pleasant if it was left in its wrapped and spiced condition. All appearances indicated that no one had taken the body, but that it had moved through the cloth and left it behind in the tomb.

20:8 the other disciple. John saw the graveclothes and was convinced by them that He had risen.

20:9 did not know the Scripture. Neither Peter nor John understood that Scripture said Jesus would rise (Ps. 16:10). This is evident by the reports of Luke (24:25–27, 32, 44–47). Jesus had foretold His resurrection (2:19; Matt. 16:21; Mark 8:31; 9:31; Luke 9:22), but they would not accept it (Matt. 16:22; Luke 9:44, 45). By the time John wrote this gospel, the church had developed an understanding of the OT prediction of Messiah’s resurrection (cf. “as yet”).

20:11–13 weeping. Mary’s sense of grief and loss may have driven her back to the tomb. She apparently had not crossed paths with Peter or John and thus did not know of Jesus’ resurrection (see v. 9).

20:12 two angels. Luke (24:4) describes both. Matthew (28:2, 3) and Mark (16:5) report only one. John’s reason for the mention of angels is to demonstrate that no grave robbers took the body. This was an operation of the power of God.

20:14 did not know that it was Jesus. The reason for Mary’s failure to recognize Jesus is uncertain. She may not have recognized Him because her tears blurred her eyes (v. 11). Possibly also, the vivid memories of Jesus’ bruised and broken body were still etched in her mind, and Jesus’ resurrection appearance was so dramatically different that she failed to recognize Him. Perhaps, however, like the disciples on the road to Emmaus, she was supernaturally prevented from recognizing Him until He chose for her to do so (see Luke 24:16).

20:16 “Mary!” Whatever the reason for her failure to recognize Jesus, the moment He spoke the single word, “Mary,” she immediately recognized Him. This is reminiscent of Jesus’ words “My sheep hear My voice, and I know them, and they follow Me” (10:27; cf. 10:3, 4).

20:17 Do not cling to Me, for I have not yet ascended. Mary was expressing a desire to hold on to His physical presence for fear that she would once again lose Him. Jesus’ reference to His ascension signifies that He would only be temporarily with them and though she desperately wanted Him to stay, He could not. Jesus was with them only for 40 more days and then He ascended (Acts 1:3–11). After He went to the Father, He sent the Holy Spirit (“The Helper”) so that they would not feel abandoned (see note on 14:18, 19). My brethren. Disciples have been called “servants” or “friends” (15:15), but not “brothers,” until here. Because of Jesus’ work on the cross in place of the sinner, this new relationship to Christ was made possible (Rom. 8:14–17; Gal. 3:26, 27; Eph. 1:5; Heb. 2:10–13).

20:19 the same day. See note on v. 1. the doors were shut. The Gr. word indicates the doors were locked for fear of the Jews. Since the authorities had executed their leader, they reasonably expected that Jesus’ fate could be their own. Peace be with you. See notes on 14:27; 16:33. Jesus’ greeting complements His “It is finished,” for His work on the cross accomplished peace between God and His people (Rom. 5:1; Eph. 2:14–17).

20:20 Jesus proved that He who appeared to them was the same One who was crucified (cf. Luke 24:39).

20:21 This commission builds on 17:18. See Matt. 28:19, 20.

20:22 Since the disciples did not actually receive the Holy Spirit until the day of Pentecost, some 40 days in the future (Acts 1:8; 2:1–3), this statement must be understood as a pledge on Christ’s part that the Holy Spirit would be coming.

20:23 See notes on Matt. 16:19; 18:18. This verse does not give authority to Christians to forgive sins. Jesus was saying that the believer can boldly declare the certainty of a sinner’s forgiveness by the Father because of the work of His Son if that sinner has repented and believed the gospel. The believer with certainty can also tell those who do not respond to the message of God’s forgiveness through faith in Christ that their sins, as a result, are not forgiven.

20:24–26 Thomas has already been portrayed as loyal but pessimistic. Jesus did not rebuke Thomas for his failure, but instead compassionately offered him proof of His resurrection. Jesus lovingly met him at the point of his weakness (2 Tim. 2:13). Thomas’ actions indicated that Jesus had to convince the disciples rather forcefully of His resurrection, i.e., they were not gullible people predisposed to believing in resurrection. The point is they would not have fabricated it or hallucinated it, since they were so reluctant to believe even with the evidence they could see.

20:28 “My Lord and my God!” With these words, Thomas declared his firm belief in the resurrection and, therefore, the deity of Jesus the Messiah and Son of God (Titus 2:13). This is the greatest confession a person can make. Thomas’ confession functions as the fitting capstone of John’s purpose in writing (see vv. 30, 31).

20:29 Jesus foresaw the time when such tangible evidence as Thomas received would not be available. When Jesus ascended permanently to the Father, all those who believe would do so without the benefit of seeing the resurrected Lord. Jesus pronounced a special blessing on those who believe without having Thomas’ privilege (1 Pet. 1:8, 9).

20:30, 31 These verses constitute the goal and purpose for which John wrote the gospel (see Introduction: Background and Setting).

John 21

21:1–25 The epilogue or appendix of John’s gospel. While 20:30, 31 constitute the conclusion of the body of the fourth gospel, the information here at the end of his work provides a balance to his prologue in 1:1–18. The epilogue essentially ties up 5 loose ends that were unanswered in chap. 20. 1) Will Jesus no longer directly provide for His own (cf. 20:17)? This question is answered in vv. 1–14. 2) What happened to Peter? Peter had denied Christ 3 times and fled. The last time Peter was seen was in 20:6–8 where both he and John saw the empty tomb but only John believed (20:8). This question is answered in vv. 15–17. 3) What about the future of the disciples now that they are without their Master? This question is answered in vv. 18, 19. 4) Was John going to die? Jesus answers this question in vv. 20–23. 5) Why weren’t other things that Jesus did recorded by John? John gives the answer to that in vv. 24, 25.

21:1 Sea of Tiberias. An alternate name for the Sea of Galilee, found only in John (see 6:1).

21:2 Simon Peter. In all lists of the apostles, he is named first, indicating his general leadership of the group (e.g., Matt. 10:2).

21:3 “I am going fishing.” The most reasonable explanation for Peter and the others to go to Galilee in order to fish was that they went in obedience to the Lord’s command to meet Him in Galilee (Matt. 28:16). Peter and the others occupied themselves with fishing, which was their former livelihood, while they awaited Jesus’ appearance.

21:4 This could be another instance in which the Lord kept His disciples from recognizing Him (20:14, 15; cf. Luke 24:16).

21:7 that disciple whom Jesus loved. John immediately recognized that the stranger was the risen Lord, for only He had such supernatural knowledge and power (v. 6). Peter impulsively jumped in and headed to see the Lord.

21:8 two hundred cubits. Approximately 300 ft. from the shore.

21:9 fish…and bread. Apparently, the Lord created this breakfast as He had created food for the multitudes (6:1–13).

21:11 one hundred and fifty-three. John’s recording of the precise number reinforces the fact that he was an eyewitness author of the events he recorded (1 John 1:1–4). Jesus’ action here in providing the fish also indicated that He would still provide for His disciples’ needs (see Phil. 4:19; Matt. 6:25–33).

21:14 the third time. The reference to the “third time” refers only to the appearances reported in John’s gospel, i.e., the first being in 20:19–23 and the second in 20:26–29.

21:15–17 The meaning of this section hinges upon the usage of two synonyms for love. In terms of interpretation, when two synonyms are placed in close proximity in context, a difference in meaning, however slight, is emphasized. When Jesus asked Peter if he loved Him, He used a word for love that signified total commitment. Peter responded with a word for love that signified his love for Jesus, but not necessarily his total commitment. This was not because he was reluctant to express that greater love, but because he had been disobedient and denied the Lord in the past. He was, perhaps, now reluctant to make a claim of supreme devotion when, in the past, his life did not support such a claim. Jesus pressed home to Peter the need for unswerving devotion by repeatedly asking Peter if he loved Him supremely. The essential message here is that Jesus demands total commitment from His followers. Their love for Him must place Him above their love for all else. Jesus confronted Peter with love because He wanted Peter to lead the apostles (Matt. 16:18), but in order for Peter to be an effective shepherd, his overwhelming drive must exemplify supreme love for his Lord.

21:15 more than these. This probably refers to the fish (v. 11) representing Peter’s profession as a fisherman, for he had gone back to it while waiting for Jesus (see v. 3). Jesus wanted Peter to love Him so supremely as to forsake all that he was familiar with and be exclusively devoted to being a fisher of men (Matt. 4:19). The phrase may refer to the other disciples, since Peter had claimed he would be more devoted than all the others (Matt. 26:33). “Feed My lambs.” The word “feed” conveys the idea of being devoted to the Lord’s service as an undershepherd who cares for His flock (see 1 Pet. 5:1–4). The word has the idea of constantly feeding and nourishing the sheep. This served as a reminder that the primary duty of the messenger of Jesus Christ is to teach the Word of God (2 Tim. 4:2). Acts 1–12 records Peter’s obedience to this commission.

21:17 Peter was grieved. The third time Jesus asked Peter, He used Peter’s word for love that signified something less than total devotion, questioning even that level of love Peter thought he was safe in claiming (see note on vv. 15–17). The lessons driven home to Peter grieved his heart, so that he sought for a proper understanding of his heart, not by what he said or had done, but based on the Lord’s omniscience (cf. 2:24, 25).

21:18, 19 A prophecy of Peter’s martyrdom. Jesus’ call of devotion to Him would also mean that Peter’s devotion would entail his own death (Matt. 10:37–39). Whenever any Christian follows Christ, he must be prepared to suffer and die (Matt. 16:24–26). Peter lived 3 decades serving the Lord and anticipating the death that was before him (2 Pet. 1:12–15), but he wrote that such suffering and death for the Lord brings praise to God (1 Pet. 4:14–16). Church tradition records that Peter suffered martyrdom under Nero (ca. A.D. 67–68), being crucified upside down, because he refused to be crucified like his Lord.

21:20–22 Jesus’ prophecy regarding Peter’s martyrdom prompted Peter to ask what would happen to John (“the disciple whom Jesus loved”—see 13:23). He may have asked this because of his deep concern for John’s future, since he was an intimate friend. Jesus’ reply, “You follow Me,” signified that his primary concern must not be John but his continued devotion to the Lord and His service, i.e., Christ’s service must be his all-consuming passion and nothing must detract from it.

21:22, 23 till I come. Jesus’ hypothetical statement for emphasis was that, if John lived until His second coming, it was none of Peter’s concern. He needed to live his own life in faithfulness, not compare it with any other.

21:24 the disciple who testifies. John is a personal witness of the truth of the events that he recorded. The “we” most likely is an editorial device referring only to John (see 1:14; 1 John 1:1–4; 3 John 12), or it may include the collective witness of his apostolic colleagues.

21:25 John explained that he had been selective rather than exhaustive in his testimony. Although selective, the truth revealed in John’s gospel is sufficient to bring anyone to faith in the Messiah and Son of God (14:26; 16:13).

John 1

1:1 a Gen. 1:1; (Col. 1:17); 1 John 1:1

1:1 b (John 1:14); Rev. 19:13

1:1 c (John 17:5; 1 John 1:2)

1:1 d (1 John 5:20)

1:2 e Gen. 1:1

1:3 f Ps. 33:6; (Eph. 3:9; Col. 1:16, 17; Heb. 1:2)

1:4 g (1 John 5:11)

1:4 h John 8:12; 9:5; 12:46

1:5 i (John 3:19)

1:5 1 Or overcome

1:6 j Mal. 3:1; Matt. 3:1–17; Mark 1:1–11; Luke 3:1–22

1:7 k John 3:25–36; 5:33–35

1:7 l (John 3:16)

1:8 m Is. 9:2; 49:6

1:9 n Is. 49:6

1:9 2 Or That was the true Light which, coming into the world, gives light to every man.

1:10 o Acts 13:27; 1 Cor. 8:6; Col. 1:16; Heb. 1:2

1:11 p Is. 53:3; (Luke 19:14)

1:11 3 His own things or domain

1:11 4 His own people

1:12 q (John 11:52); Gal. 3:26

1:12 5 authority

1:13 r (John 3:5); James 1:18; (1 Pet. 1:23; 1 John 2:29; 3:9)

1:14 s Matt. 1:16; Rev. 19:13

1:14 t Rom. 1:3; Gal. 4:4; Phil. 2:7; 1 Tim. 3:16; Heb. 2:14; 1 John 1:1; 4:2; 2 John 7

1:14 u Heb. 2:11

1:14 v Is. 40:5; 2 Pet. 1:16–18

1:14 w (John 8:32; 14:6; 18:37); Col. 1:19

1:15 x Mal. 3:1; John 3:32

1:15 y (Matt. 3:11)

1:15 z (Col. 1:17)

1:15 6 ranks higher than I

1:16 a (Eph. 1:23; 3:19; 4:13; Col. 1:19; 2:9)

1:16 7 NU For

1:17 b (Ex. 20:1)

1:17 c John 1:14; (Rom. 5:21; 6:14)

1:17 d (John 8:32; 14:6; 18:37)

1:18 e Ex. 33:20; Matt. 11:27; 1 Tim. 6:16

1:18 f Ps. 2:7; John 3:16, 18; 1 John 4:9

1:18 8 NU God

1:19 g John 5:33

1:20 h Luke 3:15; John 3:28; Acts 13:25

1:21 i Deut. 18:15, 18; Matt. 21:11; John 6:14; 7:40

1:23 j Matt. 3:3

1:23 k Is. 40:3; Mal. 3:1

1:26 l Matt. 3:11; (Mark 1:8; Luke 3:16; Acts 1:5)

1:26 m Mal. 3:1; John 4:10; 8:19; 9:30; Acts 13:27

1:27 n (John 3:31); Acts 19:4; (Col. 1:17)

1:27 9 ranks higher than I

1:28 o Judg. 7:24

1:28 10 NU, M Bethany

1:29 p (Ex. 12:3); Acts 8:32; (1 Pet. 1:19); Rev. 5:6–14

1:29 q (Is. 53:11; 1 Cor. 15:3; Gal. 1:4; 1 Pet. 2:24; 1 John 2:2; Rev. 1:5)

1:30 11 ranks higher than I

1:31 r Mal. 3:1; Matt. 3:6

1:32 s Is. 42:1; 61:1; Matt. 3:16; Mark 1:10; Luke 3:22

1:33 t Matt. 3:11; Mark 1:8; Luke 3:16; Acts 1:5

1:34 u Ps. 2:7; Luke 1:35; John 11:27

1:36 v John 1:29

1:37 w Matt. 4:20, 22

1:40 x Matt. 4:18; Mark 1:29; 13:3; John 6:8; 12:22

1:41 12 Lit. Anointed One

1:42 y Matt. 16:18

1:42 13 NU John

1:42 14 Gr. Petros, usually translated Peter

1:43 z Matt. 10:3; John 6:5; 12:21, 22; 14:8, 9

1:44 a John 12:21

1:45 b John 21:2

1:45 c (Gen. 3:15; Deut. 18:18); Luke 24:27

1:45 d (Is. 4:2; 7:14; 9:6; Mic. 5:2; Zech. 6:12); Luke 24:27

1:45 e (Matt. 2:23); Luke 2:4

1:45 f Luke 3:23

1:46 g John 7:41, 42, 52

1:47 h Ps. 32:2; 73:1

1:49 i Ps. 2:7; Matt. 14:33; Luke 1:35

1:49 j Matt. 21:5

1:51 k Gen. 28:12; (Luke 2:9, 13); Acts 1:10; 7:55, 56

1:51 15 NU omits hereafter

John 2

2:1 a (Heb. 13:4)

2:1 b John 4:46

2:1 c John 19:25

2:4 d John 19:26

2:4 e 2 Sam. 16:10

2:4 f John 7:6, 8, 30; 8:20

2:6 g Matt. 15:2; (Mark 7:3; Luke 11:39); John 3:25

2:9 h John 4:46

2:11 i John 4:54

2:11 j (John 1:14)

2:11 1 revealed

2:12 k Matt. 4:13; John 4:46

2:12 l Matt. 12:46; 13:55

2:13 m Ex. 12:14; Deut. 16:1–6; John 5:1; 6:4; 11:55

2:14 n Mal. 3:1; Matt. 21:12; Mark 11:15, 17; Luke 19:45

2:14 2 Lit. sitting

2:16 o Luke 2:49

2:17 p Ps. 69:9

2:17 3 NU, M will eat

2:18 q Matt. 12:38; John 6:30

2:19 r Matt. 26:61; 27:40; (Mark 14:58; 15:29); Luke 24:46; Acts 6:14; 10:40; 1 Cor. 15:4

2:21 s (1 Cor. 3:16; 6:19; 2 Cor. 6:16; Col. 2:9; Heb. 8:2)

2:22 t Luke 24:8; John 2:17; 12:16; 14:26

2:22 4 NU, M omit to them

2:23 u (John 5:36; Acts 2:22)

2:24 v Matt. 9:4; John 16:30; Rev. 2:23

2:25 w 1 Sam. 16:7; 1 Chr. 28:9; Matt. 9:4; (Mark 2:8); John 6:64; 16:30; Acts 1:24; Rev. 2:23

John 3

3:2 a John 7:50; 19:39

3:2 b John 9:16, 33; Acts 2:22

3:2 c (Acts 10:38)

3:3 d (John 1:13; Gal. 6:15; Titus 3:5; James 1:18; 1 Pet. 1:23; 1 John 3:9)

3:3 1 Or from above

3:5 e Mark 16:16; (Acts 2:38)

3:6 f John 1:13; 1 Cor. 15:50

3:8 g Ps. 135:7; Eccl. 11:5; Ezek. 37:9; 1 Cor. 2:11

3:9 h John 6:52, 60

3:11 i (Matt. 11:27)

3:11 j John 3:32; 8:14

3:13 k Deut. 30:12; Prov. 30:4; Acts 2:34; Rom. 10:6; 1 Cor. 15:47; Eph. 4:9

3:13 2 NU omits who is in heaven

3:14 l Num. 21:9

3:14 m Matt. 27:35; Mark 15:24; Luke 23:33; John 8:28; 12:34; 19:18

3:15 n John 6:47

3:15 o John 3:36

3:15 3 NU omits not perish but

3:16 p Rom. 5:8; Eph. 2:4; 2 Thess. 2:16; (1 John 4:9, 10; Rev. 1:5)

3:16 q (Is. 9:6)

3:17 r Matt. 1:21; Luke 9:56; 1 John 4:14

3:18 s John 5:24; 6:40, 47; 20:31; Rom. 8:1

3:19 t (John 1:4, 9–11)

3:20 u Job 24:13; Eph. 5:11, 13

3:21 v (John 15:4, 5); 1 Cor. 15:10

3:22 w John 4:1, 2

3:23 x 1 Sam. 9:4

3:23 y Matt. 3:5, 6

3:24 z Matt. 4:12; 14:3; Mark 6:17; Luke 3:20

3:26 a John 1:7, 15, 27, 34

3:26 b Mark 2:2; 3:10; 5:24; Luke 8:19

3:27 c (Rom. 12:5–8); 1 Cor. 3:5, 6; 4:7; Heb. 5:4; (James 1:17; 1 Pet. 4:10, 11)

3:28 d John 1:19–27

3:28 e Mal. 3:1; Mark 1:2; (Luke 1:17)

3:29 f Matt. 22:2; (2 Cor. 11:2; Eph. 5:25, 27); Rev. 21:9

3:29 g Song 5:1

3:30 h (Is. 9:7)

3:31 i John 3:13; 8:23

3:31 j Matt. 28:18; John 1:15, 27; 13:13; Rom. 9:5; (Col. 1:17, 18)

3:31 k 1 Cor. 15:47

3:31 l John 6:33; 1 Cor. 15:47; Eph. 1:21; Phil. 2:9

3:32 m Is. 53:1, 3; John 3:11; 15:15

3:33 n Rom. 3:4; 1 John 5:10

3:34 o Deut. 18:18; John 7:16

3:34 p John 1:16

3:35 q Matt. 11:27; Luke 10:22; John 5:20; (Heb. 2:8)

3:36 r John 3:16, 17; 6:47; Rom. 1:17; 1 John 5:10

3:36 s Rom. 1:18; Eph. 5:6; 1 Thess. 1:10

John 4

4:1 a John 3:22, 26; 1 Cor. 1:17

4:5 b Gen. 33:19; Josh. 24:32

4:5 c Gen. 48:22; Josh. 4:12

4:9 d Acts 10:28

4:9 e 2 Kin. 17:24; Matt. 10:5, 6; Luke 9:52; 10:33; 17:16; John 8:48

4:10 f (Rom. 5:15)

4:10 g Is. 12:3; 44:3; Jer. 2:13; Zech. 13:1; 14:8; John 7:38

4:14 h (John 6:35, 58)

4:14 i John 7:37, 38

4:15 j John 6:34, 35; 17:2, 3; (Rom. 6:23; 1 John 5:20)

4:19 k Matt. 21:11; Luke 7:16, 39; 24:19; John 6:14; 7:40; 9:17

4:20 l Gen. 12:6–8; 33:18, 20; Judg. 9:7

4:20 m Deut. 12:5, 11; 1 Kin. 9:3; 2 Chr. 7:12; Ps. 122:1–9

4:21 n (Mal. 1:11); 1 Tim. 2:8

4:22 o (2 Kin. 17:28–41)

4:22 p (Is. 2:3; Luke 24:47; Rom. 3:1; 9:4, 5)

4:23 q Matt. 18:20; (Heb. 13:10–14)

4:23 r Phil. 3:3

4:23 s (John 1:17)

4:24 t 2 Cor. 3:17

4:25 u Deut. 18:15

4:25 v John 4:29, 39

4:26 w Dan. 9:25; Matt. 26:63, 64; Mark 14:61, 62

4:29 x John 4:25

4:34 y Ps. 40:7, 8; Heb. 10:9

4:34 z Job 23:12; (John 6:38; 17:4; 19:30)

4:35 a Gen. 8:22

4:35 b Matt. 9:37; Luke 10:2

4:36 c Dan. 12:3; Rom. 6:22

4:36 d 1 Thess. 2:19

4:37 e 1 Cor. 3:5–9

4:38 f Jer. 44:4; (1 Pet. 1:12)

4:39 g John 4:29

4:41 h Luke 4:32; (John 6:63)

4:42 i John 17:8; 1 John 4:14

4:42 1 NU omits the Christ

4:44 j Matt. 13:57; Mark 6:4; Luke 4:24

4:45 k John 2:13, 23; 3:2

4:45 l Deut. 16:16

4:46 m John 2:1, 11

4:46 2 royal official

4:48 n John 6:30; Rom. 15:19; 1 Cor. 1:22; 2 Cor. 12:12; (2 Thess. 2:9); Heb. 2:4

John 5

5:1 a Lev. 23:2; Deut. 16:16

5:1 b John 2:13

5:2 c Neh. 3:1, 32; 12:39

5:2 1 NU Bethzatha

5:3 2 withered

5:3 3 NU omits the rest of v. 3 and all of v. 4.

5:8 d Matt. 9:6; Mark 2:11; Luke 5:24

5:9 e John 9:14

5:10 f Ex. 20:10; Neh. 13:19; Jer. 17:21, 22; Matt. 12:2; Mark 2:24; Luke 6:2

5:13 g Luke 13:14; 22:51

5:14 h Matt. 12:45; (Mark 2:5); John 8:11

5:16 i Luke 4:29; John 8:37; 10:39

5:16 4 NU omits and sought to kill Him

5:17 j (John 9:4; 17:4)

5:18 k John 7:1, 19

5:18 l John 10:30; Phil. 2:6

5:19 m Matt. 26:39; John 5:30; 6:38; 8:28; 12:49; 14:10

5:20 n Matt. 3:17; John 3:35; 2 Pet. 1:17

5:20 o (Matt. 11:27)

5:21 p Luke 7:14; 8:54; (John 11:25)

5:22 q Matt. 11:27; 28:18; (John 3:35; 17:2; Acts 17:31; 1 Pet. 4:5)

5:23 r Luke 10:16; 1 John 2:23

5:24 s John 3:16, 18; 6:47

5:24 t (1 John 3:14)

5:25 u (Eph. 2:1, 5; Col. 2:13)

5:26 v Ps. 36:9

5:26 w (John 1:4; 14:6); 1 Cor. 15:45

5:27 x John 9:39; (Acts 10:42; 17:31)

5:27 y Dan. 7:13

5:28 z (1 Thess. 4:15–17)

5:29 a Is. 26:19; (1 Cor. 15:52)

5:29 b Dan. 12:2; Matt. 25:46; Acts 24:15

5:30 c John 5:19

5:30 d Matt. 26:39; John 4:34; 6:38

5:31 e John 8:14; Rev. 3:14

5:31 5 valid as testimony

5:32 f (Matt. 3:17; John 8:18; 1 John 5:6)

5:33 g (John 1:15, 19, 27, 32)

5:35 h 2 Sam. 21:17; 2 Pet. 1:19

5:35 i Matt. 13:20; Mark 6:20

5:36 j 1 John 5:9

5:36 k John 3:2; 10:25; 17:4

5:36 l John 9:16; 10:38

5:37 m Matt. 3:17; John 6:27; 8:18

5:37 n Deut. 4:12; John 1:18; 1 Tim. 1:17; 1 John 4:12

5:39 o Is. 8:20; 34:16; Luke 16:29; Acts 17:11

5:39 p Deut. 18:15, 18; Luke 24:27

5:40 q (John 1:11; 3:19)

5:41 r John 5:44; 7:18; 1 Thess. 2:6

5:44 s John 12:43

5:44 t (Rom. 2:29)

5:45 u Rom. 2:12

5:46 v (Gen. 3:15); Deut. 18:15, 18; John 1:45; Acts 26:22

5:47 w Luke 16:29, 31

John 6

6:1 a Matt. 14:13; Mark 6:32; Luke 9:10, 12

6:1 b John 6:23; 21:1

6:2 c Matt. 4:23; 8:16; 9:35; 14:36; 15:30; 19:2

6:2 1 sick

6:4 d Lev. 23:5, 7; Deut. 16:1; John 2:13

6:5 e Matt. 14:14; Mark 6:35; Luke 9:12

6:5 f John 1:43

6:7 g Num. 11:21, 22

6:8 h John 1:40

6:9 i 2 Kin. 4:43

6:11 2 NU omits to the disciples, and the disciples

6:14 j Gen. 49:10; Deut. 18:15, 18; John 1:21; 7:40; Acts 3:22; 7:37

6:15 k (John 18:36)

6:16 l Matt. 14:23; Mark 6:47

6:19 m Matt. 17:6

6:19 3 Lit. 25 or 30 stadia

6:20 n Is. 43:1, 2

6:22 4 NU omits that

6:22 5 NU omits which His disciples had entered

6:24 o Mark 1:37; Luke 4:42

6:27 p Matt. 6:19

6:27 q John 4:14; (Eph. 2:8, 9)

6:27 r Ps. 2:7; Is. 42:1; Matt. 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; John 5:37; Acts 2:22; 2 Pet. 1:17

6:29 s 1 Thess. 1:3; James 2:22; (1 John 3:23); Rev. 2:26

6:30 t Matt. 12:38; 16:1; Mark 8:11; 1 Cor. 1:22

6:31 u Ex. 16:15; Num. 11:7; 1 Cor. 10:3

6:31 v Ex. 16:4, 15; Neh. 9:15; Ps. 78:24

6:32 w John 3:13, 16

6:34 x John 4:15

6:35 y John 6:48, 58

6:35 z John 4:14; 7:37; Rev. 7:16

6:35 a Is. 55:1, 2

6:36 b John 6:26, 64; 15:24

6:36 c John 10:26

6:37 d John 6:45

6:37 e (Matt. 24:24; John 10:28, 29); 2 Tim. 2:19; 1 John 2:19

6:37 6 certainly not

6:38 f Matt. 26:39; John 5:30

6:38 g John 4:34

6:39 h John 10:28; 17:12; 18:9

6:40 i John 3:15, 16; 4:14; 6:27, 47, 54

6:41 7 grumbled

6:42 j Matt. 13:55; Mark 6:3; Luke 4:22

6:43 8 Stop grumbling

6:44 k Song 1:4

6:44 l (Eph. 2:8, 9; Phil. 1:29; 2:12, 13)

6:45 m Is. 54:13; Jer. 31:34; Mic. 4:2; (Heb. 8:10)

6:45 n John 6:37

6:45 9 M hears and has learned

6:46 o John 1:18

6:46 p Matt. 11:27; (Luke 10:22); John 7:29

6:47 q (John 3:16, 18)

6:47 10 NU omits in Me

6:48 r John 6:33, 35; (Gal. 2:20; Col. 3:3, 4)

6:49 s John 6:31, 58

6:50 t John 6:51, 58

6:51 u John 3:13

6:51 v Heb. 10:5

6:52 w John 7:43; 9:16; 10:19

6:53 x Matt. 26:26

6:54 y John 4:14; 6:27, 40

6:55 11 NU true food

6:55 12 NU true drink

6:56 z (1 John 3:24; 4:15, 16)

6:58 a John 6:49–51

6:58 b Ex. 16:14–35

6:60 c Matt. 11:6; John 6:66

6:60 13 difficult

6:61 14 grumbled

6:61 15 make you stumble

6:62 d Mark 16:19; John 3:13; Acts 1:9; 2:32, 33; Eph. 4:8

6:63 e Gen. 2:7; 2 Cor. 3:6

6:63 f John 3:6

6:63 g (John 6:68; 14:24)

6:64 h John 6:36

6:64 i John 2:24, 25; 13:11

6:65 j John 6:37, 44, 45

6:66 k Luke 9:62; John 6:60

6:66 16 Or away; lit. to the back

6:68 l Acts 5:20

6:69 m Matt. 16:16; Mark 8:29; Luke 9:20; John 1:49; 11:27

6:69 17 NU Holy One of God.

6:70 n Luke 6:13

6:70 o (John 13:27)

6:71 p John 12:4; 13:2, 26

6:71 q Matt. 26:14–16

John 7

7:1 a Matt. 21:38; 26:4; John 5:18; 7:19, 25; 8:37, 40

7:1 1 The ruling authorities

7:2 b Lev. 23:34; Deut. 16:13–15; Neh. 8:14, 18; Zech. 14:16–19

7:3 c Matt. 12:46; Mark 3:21; John 7:5, 10; Acts 1:14

7:5 d Ps. 69:8; Mic. 7:6

7:5 e Matt. 12:46; 13:55; Mark 3:21; John 7:3, 10

7:6 f John 2:4; 8:20

7:7 g (John 15:19)

7:7 h John 3:19

7:8 i John 8:20

7:8 2 NU omits yet

7:11 j John 11:56

7:12 k John 9:16; 10:19

7:12 l Matt. 21:46; Luke 7:16; John 6:14; 7:40

7:13 m (John 9:22; 12:42; 19:38)

7:14 n Ps. 22:22; Matt. 4:23; 5:2; 7:29; Mark 6:34; Luke 4:15; 5:3; John 8:2

7:15 o Matt. 13:54; Mark 6:2; (Luke 4:22); Acts 2:7

7:16 p Deut. 18:15, 18, 19; John 3:11

7:16 3 NU, M So Jesus

7:17 q Ps. 25:9, 14; Prov. 3:32; Dan. 12:10; John 3:21; 8:43

7:18 r John 5:41

7:18 s John 8:50

7:18 t John 8:46; (2 Cor. 5:21; Heb. 4:15; 7:26; 1 Pet. 1:19; 2:22)

7:19 u Ex. 24:3; Deut. 33:4; Acts 7:38

7:19 v Matt. 12:14

7:20 w John 8:48, 52

7:22 x Lev. 12:3

7:22 y Gen. 17:9–14; Acts 7:8

7:23 z John 5:8, 9, 16

7:24 a Deut. 1:16; Prov. 24:23; John 8:15; James 2:1

7:25 b Matt. 21:38; 26:4; Luke 22:2; John 5:18; 8:37, 40

7:26 c John 7:48

7:26 4 NU omits truly

7:27 d Matt. 13:55; Mark 6:3; Luke 4:22

7:28 e John 8:14

7:28 f John 5:43

7:28 g Rom. 3:4

7:28 h John 1:18; 8:55

7:29 i Matt. 11:27; John 8:55; 17:25

7:29 5 NU, M omit But

7:30 j Mark 11:18

7:30 k Matt. 21:46; John 7:32, 44; 8:20; 10:39

7:31 l Matt. 12:23

7:33 m John 13:33

7:33 n (Mark 16:19; Luke 24:51; Acts 1:9; Heb. 9:24; 1 Pet. 3:22)

7:33 6 NU, M omit to them

7:34 o Hos. 5:6

7:34 p (Matt. 5:20; 1 Cor. 6:9; 15:50; Rev. 21:27)

7:35 q Ps. 147:2; (Is. 11:12; 56:8; Zeph. 3:10); James 1:1; 1 Pet. 1:1

7:37 r Lev. 23:36; Num. 29:35; Neh. 8:18

7:37 s (Is. 55:1)

7:38 t Deut. 18:15

7:38 u Is. 12:3; 43:20; 44:3; 55:1; (John 6:35); Rev. 21:6; 22:17

7:39 v Is. 44:3; (Joel 2:28); John 1:33

7:39 w John 12:16; 13:31; 17:5

7:39 7 NU who believed

7:39 8 NU omits Holy

7:40 x Deut. 18:15, 18

7:40 9 NU some

7:41 y John 4:42; 6:69

7:42 z Ps. 132:11; Jer. 23:5; Mic. 5:2; Matt. 2:5; (Luke 2:4)

7:42 a 1 Sam. 16:1, 4

7:43 b John 7:12

7:44 c John 7:30

7:46 d Matt. 13:54, 56; Luke 4:22

7:50 e John 3:1, 2; 19:39

7:50 10 Lit. Him

7:50 11 NU before

7:51 f Deut. 1:16, 17; 19:15

7:52 g (Is. 9:1, 2); Matt. 4:15

7:52 12 NU is to rise

7:53 13 NU brackets 7:53 through 8:11 as not in the original text. They are present in over 900 mss. of John.

John 8

8:2 a John 8:20; 18:20

8:2 1 M very early

8:4 b Ex. 20:14; (Matt. 5:27; 19:9; Rom. 7:3)

8:4 2 M we found this woman

8:5 c Lev. 20:10; Deut. 22:22–24

8:5 3 M in our law Moses commanded

8:5 4 NU, M to stone such

8:5 5 M adds about her

8:6 d Matt. 22:15

8:6 6 NU, M omit as though He did not hear

8:7 e Deut. 17:7; (Rom. 2:1)

8:7 7 M He looked up

8:9 f Rom. 2:22

8:9 8 NU, M omit being convicted by their conscience

8:10 9 NU omits and saw no one but the woman; M He saw her and said,

8:10 10 NU, M omit of yours

8:11 g (Luke 9:56; 12:14; John 3:17)

8:11 h (John 5:14)

8:11 11 NU, M add from now on

8:12 i Is. 9:2; Mal. 4:2; John 1:4; 9:5; 12:35; (2 Tim. 1:10)

8:12 j 1 Thess. 5:5

8:13 k John 5:31

8:13 12 valid as testimony

8:14 l John 7:28; 9:29

8:15 m 1 Sam. 16:7; John 7:24

8:15 n (John 3:17; 12:47; 18:36)

8:16 o John 16:32

8:17 p Deut. 17:6; 19:15; Matt. 18:16; 2 Cor. 13:1; Heb. 10:28

8:18 q John 5:37; 1 John 5:9

8:19 r John 16:3

8:19 s John 14:7

8:20 t Mark 12:41, 43; Luke 21:1

8:20 u John 2:4; 7:30

8:20 v John 7:8

8:21 w John 7:34; 13:33

8:21 x John 8:24

8:23 y John 3:31

8:23 z John 15:19; 17:16; 1 John 4:5

8:24 a John 8:21

8:24 b (Mark 16:16)

8:25 c John 4:26

8:26 d John 7:28

8:26 e John 3:32; 15:15

8:28 f Matt. 27:35; Mark 15:24; Luke 23:33; John 3:14; 12:32; 19:18

8:28 g (Rom. 1:4)

8:28 h John 5:19, 30

8:28 i Deut. 18:15, 18, 19; John 3:11

8:28 13 Crucify

8:29 j John 14:10

8:29 k John 8:16; 16:32

8:29 l John 4:34; 5:30; 6:38

8:30 m John 7:31; 10:42; 11:45

8:31 n (John 14:15, 23)

8:32 o (John 1:14, 17; 14:6)

8:32 p (Rom. 6:14, 18, 22; James 1:25; 2:12)

8:33 q Lev. 25:42; (Matt. 3:9); Luke 3:8

8:34 r Prov. 5:22; Rom. 6:16; 2 Pet. 2:19

8:35 s Gen. 21:10; Gal. 4:30

8:36 t (Rom. 8:2; 2 Cor. 3:17); Gal. 5:1

8:37 u John 7:19

8:38 v (John 3:32; 5:19, 30; 14:10, 24)

8:38 14 NU heard from

8:39 w Matt. 3:9; John 8:37

8:39 x (Rom. 2:28; Gal. 3:7, 29)

8:40 y John 8:37

8:40 z John 8:26

8:41 a Deut. 32:6; Is. 63:16; Mal. 1:6

8:42 b 1 John 5:1

8:42 c John 16:27; 17:8, 25

8:42 d John 5:43; Gal. 4:4

8:43 e (John 7:17)

8:44 f Matt. 13:38; 1 John 3:8

8:44 g 1 John 2:16, 17

8:44 h (1 John 3:8–10, 15)

8:44 i (Jude 6)

8:47 j Luke 8:15; John 10:26; 1 John 4:6

8:48 k John 7:20; 10:20

8:49 l John 5:41

8:50 m John 5:41; 7:18; (Phil. 2:6–8)

8:51 n John 5:24; 11:26

8:52 o John 7:20; 10:20

8:52 p Zech. 1:5; Heb. 11:13

8:53 q John 10:33; 19:7

8:54 r John 5:31, 32

8:54 s John 5:41; Acts 3:13

8:54 15 NU, M our

8:55 t John 7:28, 29

8:55 u (John 15:10)

8:56 v Luke 10:24

8:56 w Matt. 13:17; Heb. 11:13

8:58 x Mic. 5:2; John 17:5; Heb. 7:3; Rev. 22:13

8:58 y Ex. 3:14; Is. 43:13; John 17:5, 24; Col. 1:17; Rev. 1:8

8:59 z John 10:31; 11:8

8:59 a Luke 4:30; John 10:39

8:59 16 NU omits the rest of v. 59.

John 9

9:2 a Luke 13:2; John 9:34; Acts 28:4

9:3 b John 11:4

9:4 c (John 4:34; 5:19, 36; 17:4)

9:4 d John 11:9, 10; 12:35; Gal. 6:10

9:4 1 NU We

9:5 e (John 1:5, 9; 3:19; 8:12; 12:35, 46)

9:6 f Mark 7:33; 8:23

9:7 g Neh. 3:15; Is. 8:6; Luke 13:4; John 9:11

9:7 h 2 Kin. 5:14

9:8 2 NU a beggar

9:9 3 NU “No, but he is like him.”

9:11 i John 9:6, 7

9:11 4 NU omits the pool of

9:16 j John 3:2; 9:33

9:16 k John 7:12, 43; 10:19

9:16 5 observe

9:17 l (John 4:19; 6:14)

9:22 m John 7:13; 12:42; 19:38; Acts 5:13

9:22 n John 16:2

9:24 o Josh. 7:19; 1 Sam. 6:5; Ezra 10:11; Rev. 11:13

9:24 p John 9:16

9:29 q Ex. 19:19, 20; 33:11; 34:29; Num. 12:6–8

9:29 r (John 5:45–47)

9:29 s John 7:27, 28; 8:14

9:30 t John 3:10

9:31 u Job 27:9; 35:12; Ps. 18:41; Prov. 1:28; 15:29; 28:9; Is. 1:15; Jer. 11:11; 14:12; Ezek. 8:18; Mic. 3:4; Zech. 7:13; (James 5:16)

9:33 v John 3:2; 9:16

9:34 w Ps. 51:5; John 9:2

9:34 6 Excommunicated him

9:35 x John 5:14

9:35 y John 1:7; 16:31

9:35 z Matt. 14:33; 16:16; Mark 1:1; John 10:36; 1 John 5:13

9:35 7 NU Man

9:37 a John 4:26

9:38 b Matt. 8:2

9:39 c (John 3:17; 5:22, 27; 12:47)

9:39 d Matt. 13:13; 15:14

9:40 e (Rom. 2:19)

9:41 f John 15:22, 24

John 10

10:3 a John 20:16

10:5 b (2 Cor. 11:13–15)

10:8 1 M omits before Me

10:9 c (John 14:6; Eph. 2:18)

10:11 d Gen. 49:24; Is. 40:11; Ezek. 34:23; (Heb. 13:20); 1 Pet. 2:25; 5:4; Rev. 7:17

10:12 e Zech. 11:16, 17

10:12 2 hired man

10:14 f Is. 40:11; Nah. 1:7; Zech. 13:7; John 6:64; 2 Tim. 2:19

10:14 g 2 Tim. 1:12

10:15 h Matt. 11:27

10:15 i Matt. 27:50; Mark 15:37; Luke 23:46; (John 15:13; 19:30); 1 John 3:16

10:16 j Is. 42:6; 56:8; Acts 10:45; 11:18; 13:46

10:16 k Ezek. 37:22; John 11:52; 17:20; Eph. 2:13–18; 1 Pet. 2:25

10:17 l John 5:20

10:17 m (Is. 53:7, 8, 12; Heb. 2:9)

10:18 n Matt. 26:53; (John 2:19; 5:26)

10:18 o (John 6:38; 14:31; 17:4; Acts 2:24, 32)

10:19 p John 7:43; 9:16

10:20 q John 7:20

10:20 3 insane

10:21 r (Ex. 4:11)

10:21 s John 9:6, 7, 32, 33

10:23 t Acts 3:11; 5:12

10:24 4 Suspense

10:25 u John 5:36; 10:38

10:25 v Matt. 11:4; John 2:11; 20:30

10:26 w (John 8:47)

10:26 5 NU omits as I said to you

10:27 x John 10:4, 14

10:29 y John 14:28

10:29 z (John 17:2, 6, 12, 24)

10:30 a John 17:11, 21–24

10:31 b John 8:59

10:33 c Matt. 9:3

10:33 d John 5:18

10:34 e Ps. 82:6

10:35 f Matt. 5:17, 18

10:35 g 1 Pet. 1:25

10:36 h John 6:27

10:36 i John 3:17

10:36 j John 5:17, 18

10:36 k Luke 1:35

10:37 l John 10:25; 15:24

10:38 m John 5:36

10:38 n John 14:10, 11

10:38 6 NU understand

10:39 o John 7:30, 44

10:40 p John 1:28

10:41 q (John 1:29, 36; 3:28–36; 5:33)

John 11

11:1 a Luke 10:38, 39; John 11:5, 19

11:2 b Matt. 26:7

11:6 c John 10:40

11:8 d John 8:59; 10:31

11:9 e Luke 13:33; John 9:4; 12:35

11:9 f Is. 9:2

11:10 g John 12:35

11:11 h Deut. 31:16; (Dan. 12:2); Matt. 9:24; Acts 7:60; (1 Cor. 15:18, 51)

11:16 i Matt. 10:3; Mark 3:18; Luke 6:15; John 14:5; 20:26–28; Acts 1:13

11:18 1 Lit. 15 stadia

11:22 j (John 9:31; 11:41)

11:24 k (Luke 14:14; John 5:29)

11:25 l John 5:21; 6:39, 40, 44; (Rev. 1:18)

11:25 m John 3:16, 36; 1 John 5:10

11:25 n 1 Cor. 15:22; (Heb. 9:27)

11:27 o Matt. 16:16; Luke 2:11; John 4:42; 6:14, 69

11:30 2 NU was still

11:31 p John 11:19, 33

11:31 3 NU supposing that she was going

11:32 q Mark 5:22; 7:25; Rev. 1:17

11:32 r John 11:21

11:35 s Luke 19:41

11:37 t John 9:6, 7

11:38 u Matt. 27:60, 66; Mark 15:46; Luke 24:2; John 20:1

11:40 v (John 11:4, 23)

11:41 4 NU omits from the place where the dead man was lying

11:42 w John 12:30; 17:21

11:44 x John 19:40

11:44 y John 20:7

11:45 z John 2:23; 10:42; 12:11, 18

11:46 a John 5:15

11:47 b Ps. 2:2; Matt. 26:3; Mark 14:1; Luke 22:2

11:47 c John 12:19; Acts 4:16

11:49 d Matt. 26:3; Luke 3:2; John 18:14; Acts 4:6

11:50 e John 18:14

11:50 5 NU you

11:52 f Is. 49:6; Acts 10:45; 11:18; 13:46; (1 John 2:2)

11:52 g Ps. 22:27; John 10:16; (Eph. 2:14–17)

11:53 h Matt. 26:4; Luke 6:11; 19:47; 22:2; John 5:16

11:54 i John 4:1, 3; 7:1

11:54 j 2 Chr. 13:19

11:55 k Matt. 26:1; Mark 14:1; Luke 22:1; John 2:13; 5:1; 6:4

11:55 l Num. 9:10, 13; 31:19, 20; 2 Chr. 30:17; Luke 2:22

11:56 m John 7:11

11:57 n Matt. 26:14–16

John 12

12:1 a Matt. 21:17; John 11:1, 43

12:1 1 NU omits who had been dead

12:2 b Matt. 26:6; Mark 14:3; Luke 10:38–41

12:3 c Luke 10:38, 39; John 11:2

12:3 d Song 1:12

12:4 e John 13:26

12:5 2 About one year’s wages for a worker

12:6 f John 13:29

12:7 3 NU that she may keep

12:8 g Deut. 15:11; Matt. 26:11; Mark 14:7; John 17:11

12:9 h John 11:43, 44

12:10 i Luke 16:31

12:11 j John 11:45; 12:18

12:12 k Matt. 21:4–9; Mark 11:7–10; Luke 19:35–38

12:13 l Ps. 118:25, 26

12:14 m Matt. 21:7

12:15 n Is. 40:9; Zech. 9:9

12:16 o Luke 18:34

12:16 p John 7:39; 12:23

12:16 q (John 14:26)

12:18 r John 12:11

12:19 s John 11:47, 48

12:20 t Mark 7:26; Acts 17:4

12:20 u 1 Kin. 8:41, 42; Acts 8:27

12:21 v John 1:43, 44; 14:8–11

12:23 w Matt. 26:18, 45; John 13:32; Acts 3:13

12:24 x (Rom. 14:9); 1 Cor. 15:36

12:24 4 Lit. fruit

12:25 y Matt. 10:39; Mark 8:35; Luke 9:24

12:26 z (Matt. 16:24)

12:26 a John 14:3; 17:24; (1 Thess. 4:17)

12:27 b (Matt. 26:38, 39); Mark 14:34; Luke 12:50; John 11:33

12:27 c Luke 22:53; John 18:37

12:28 d Matt. 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35

12:30 e John 11:42

12:31 f Matt. 12:29; Luke 10:18; (Acts 26:18; 2 Cor. 4:4)

12:32 g John 3:14; 8:28

12:32 h (Rom. 5:18; Heb. 2:9)

12:32 5 Crucified

12:33 i John 18:32; 21:19

12:34 j Ps. 89:36, 37; Is. 9:6, 7; Mic. 4:7

12:35 k (John 1:9; 7:33; 8:12)

12:35 l Jer. 13:16; (Gal. 6:10); Eph. 5:8

12:35 m John 11:10; (1 John 2:9–11)

12:36 n Luke 16:8; John 8:12

12:36 o John 8:59

12:37 p John 11:47

12:38 q Is. 53:1; Rom. 10:16

12:40 r Is. 6:9, 10

12:40 s Matt. 13:14

12:41 t Is. 6:1

12:41 6 NU because

12:42 u John 7:13; 9:22

12:43 v John 5:41, 44

12:44 w Mark 9:37

12:44 x (John 3:16, 18, 36; 11:25, 26)

12:44 y (John 5:24)

12:45 z (John 14:9)

12:46 a John 1:4, 5; 8:12; 12:35, 36

12:47 b John 5:45

12:47 c John 3:17

12:47 7 NU keep them

12:48 d (Luke 10:16)

12:48 e Deut. 18:18, 19; (John 5:45; 8:47)

12:49 f John 8:38

12:49 g Deut. 18:18

12:50 h John 5:19; 8:28

John 13

13:1 a Matt. 26:2

13:1 b John 12:23; 17:1

13:1 c John 15:9

13:2 d Luke 22:3

13:2 1 NU during supper

13:3 e Matt. 11:27; (John 5:20–23; 17:2); Acts 2:36; 1 Cor. 15:27; (Heb. 2:8)

13:3 f John 8:42; 16:28

13:3 g John 17:11; 20:17

13:4 h (Luke 22:27; Phil. 2:7, 8)

13:6 i Matt. 3:14

13:7 j John 12:16; 16:12

13:7 k John 13:19

13:8 l (Ps. 51:2, 7; Ezek. 36:25; Acts 22:16; 1 Cor. 6:11; Eph. 5:26; Titus 3:5; Heb. 10:22)

13:10 m (John 15:3; Eph. 5:26)

13:11 n John 6:64; 18:4

13:12 2 understand

13:13 o Matt. 23:8, 10; Luke 6:46; (1 Cor. 8:6; 12:3); Eph. 6:9; (Phil. 2:11)

13:14 p Luke 22:27

13:14 q (Rom. 12:10; Gal. 6:1, 2; 1 Pet. 5:5)

13:15 r Matt. 11:29; Phil. 2:5; (1 Pet. 2:21–24); 1 John 2:6

13:16 s Matt. 10:24; (Luke 6:40); John 15:20

13:17 t Matt. 7:24; Luke 11:28; (James 1:25)

13:18 u John 15:25; 17:12

13:18 v Ps. 41:9; Matt. 26:23

13:18 3 NU My bread has

13:19 w John 14:29; 16:4

13:20 x Matt. 10:40; Mark 9:37; Luke 9:48; 10:16; Gal. 4:14

13:21 y Matt. 26:21; Mark 14:18; Luke 22:21

13:21 z John 12:27

13:21 a Ps. 41:9; Matt. 26:46; Mark 14:42; Luke 22:48; John 6:64; 18:5; Acts 1:17; 1 John 2:19

13:23 b John 19:26; 20:2; 21:7, 20

13:23 4 reclining

13:25 5 NU, M add thus

13:26 c Matt. 10:4; John 6:70, 71; 12:4; Acts 1:16

13:27 d Luke 22:3

13:29 e John 12:6

13:31 f John 12:23; Acts 3:13

13:31 g (John 14:13; 17:4; 1 Pet. 4:11)

13:32 h John 12:23

13:33 i John 12:35; 14:19; 16:16–19

13:33 j Mark 16:19; (John 7:34; 8:21); Acts 1:9

13:34 k Lev. 19:18; Eph. 5:2; 1 Thess. 4:9; James 2:8; 1 Pet. 1:22; 1 John 2:7

13:35 l 1 John 2:5

13:36 m John 13:33; 14:2; 16:5

13:36 n John 21:17; 2 Pet. 1:14

13:37 o Matt. 26:33–35; Mark 14:29–31; Luke 22:33, 34

13:38 p Matt. 26:74; Mark 14:30; Luke 22:61; John 18:25–27

John 14

14:1 a (John 14:27; 16:22, 24)

14:2 b Matt. 25:34; John 13:33, 36; Heb. 11:16

14:2 1 Lit. dwellings

14:2 2 NU would I have told you that I go or I would have told you; for I go

14:3 c (Acts 1:11)

14:3 d (John 12:26; 1 Thess. 4:17)

14:5 e Matt. 10:3; John 11:16; 20:24–29; 21:2

14:6 f (John 10:9; Rom. 5:2; Eph. 2:18; Heb. 9:8; 10:19, 20)

14:6 g (John 1:14, 17; 8:32; 18:37)

14:6 h (John 11:25)

14:6 i 1 Tim. 2:5

14:6 j (John 10:7–9; Acts 4:12)

14:7 k John 8:19

14:9 l John 12:45; Col. 1:15; Heb. 1:3

14:10 m John 10:38; 14:11, 20

14:10 n Deut. 18:18; John 5:19; 14:24

14:11 o John 5:36; 10:38

14:12 p Matt. 21:21; Mark 16:17; Luke 10:17

14:13 q Matt. 7:7; (Mark 11:24); Luke 11:9; John 15:16; 16:23, 24; (James 1:5–7; 1 John 3:22)

14:13 r John 13:31

14:14 3 NU ask Me

14:15 s 1 John 5:3

14:15 4 NU you will keep

14:16 t (John 15:26; 20:22); Acts 2:4, 33; Rom. 8:15

14:16 5 Comforter, Gr. Parakletos

14:17 u (John 15:26; 16:13; 1 John 4:6; 5:7)

14:17 v (1 Cor. 2:14)

14:17 w (1 John 2:27)

14:18 x (Matt. 28:20)

14:18 y (John 14:3, 28)

14:19 z John 16:16, 22

14:19 a (Rom. 5:10; 1 Cor. 15:20; 2 Cor. 4:10)

14:20 b John 10:38; 14:11

14:21 c 1 John 2:5

14:21 6 reveal

14:22 d Luke 6:16; Acts 1:13

14:23 e 2 Cor. 6:16; Eph. 3:17; (1 John 2:24); Rev. 3:20; 21:3

14:24 f John 5:19

14:26 g Luke 24:49

14:26 h John 15:26

14:26 i 1 Cor. 2:13

14:26 j John 2:22; 12:16; 1 John 2:20

14:26 7 Comforter, Gr. Parakletos

14:27 k Luke 1:79; (John 16:33; 20:19; Phil. 4:7); Col. 3:15

14:28 l John 14:3, 18

14:28 m John 16:16

14:28 n (John 5:18; Phil. 2:6)

14:28 8 NU omits I said

14:29 o John 13:19

14:30 p (John 12:31)

14:30 q (John 8:46; 2 Cor. 5:21; Heb. 4:15; 1 Pet. 1:19; 2:22)

14:31 r Is. 50:5; John 10:18; Phil. 2:8

John 15

15:2 a Matt. 15:13

15:2 b (Matt. 13:12)

15:2 1 Or lifts up

15:3 c (John 13:10; 17:17); Eph. 5:26

15:4 d John 17:23; Eph. 3:17; (Col. 1:23)

15:5 e Hos. 14:8; (Gal. 5:22, 23)

15:5 f 2 Cor. 3:5

15:6 g Matt. 3:10

15:7 h 1 John 2:14

15:7 i John 14:13; 16:23

15:7 2 NU omits you will

15:8 j Ps. 22:23; (Matt. 5:16); John 13:31; 17:4; (Phil. 1:11); 1 Pet. 4:11

15:8 k John 8:31

15:9 l John 5:20; 17:26

15:10 m John 14:15

15:11 n (John 16:24); 1 John 1:4

15:12 o John 13:34; 1 John 3:11

15:12 p Rom. 12:9

15:13 q Eph. 5:2; 1 John 3:16

15:14 r (Matt. 12:50; 28:20); John 14:15, 21; Acts 10:42; 1 John 3:23, 24

15:15 s Gen. 18:17

15:16 t John 6:70; 13:18; 15:19; 1 John 4:10

15:16 u (Matt. 28:19; Mark 16:15; Col. 1:6)

15:16 v John 14:13; 16:23, 24

15:18 w John 7:7; 1 John 3:13

15:19 x 1 John 4:5

15:19 y John 17:14

15:20 z Matt. 10:24; John 13:16

15:20 a Ezek. 3:7

15:21 b Matt. 10:22; 24:9; (1 Pet. 4:14); Rev. 2:3

15:22 c John 9:41; 15:24

15:22 d (Rom. 1:20; James 4:17)

15:23 e 1 John 2:23

15:24 f John 3:2

15:24 g John 14:9

15:25 h Ps. 35:19; 69:4; 109:3–5

15:26 i Luke 24:49; (John 14:17); Acts 2:4, 33

15:26 j 1 John 5:6

15:26 3 Comforter, Gr. Parakletos

15:27 k Luke 24:48; 1 Pet. 5:1; 2 Pet. 1:16

15:27 l Matt. 3:14; Luke 1:2; 1 John 1:1

John 16

16:1 a Matt. 11:6

16:2 b John 9:22

16:2 c Acts 8:1

16:3 d John 8:19; 15:21; Acts 13:27; Rom. 10:2

16:3 1 NU, M omit to you

16:4 2 NU their

16:5 e John 7:33; 13:33; 14:28; 17:11

16:6 f Matt. 17:23; (John 16:20, 22)

16:7 g Acts 2:33

16:8 h Acts 1:8; 2:1–4, 37

16:9 i Acts 2:22

16:10 j Acts 2:32

16:10 k John 5:32

16:11 l Acts 26:18

16:11 m (Luke 10:18)

16:12 n Mark 4:33

16:13 o (John 14:17)

16:13 p John 14:26; Acts 11:28; Rev. 1:19

16:14 q John 15:26

16:15 r Matt. 11:27; John 3:35

16:15 3 NU, M takes of Mine and will declare

16:16 s John 7:33; 12:35; 13:33; 14:19; 19:40–42; 20:19

16:16 t John 13:3

16:18 4 understand

16:20 u Mark 16:10; Luke 23:48; 24:17

16:20 v Luke 24:32, 41

16:21 w Gen. 3:16; Is. 13:8; 26:17; 42:14; 1 Thess. 5:3

16:22 x Luke 24:41; John 14:1, 27; 20:20; Acts 2:46; 13:52; 1 Pet. 1:8

16:23 y Matt. 7:7; (John 14:13; 15:16)

16:24 z John 17:13

16:24 a John 15:11

16:25 b John 7:13

16:27 c (John 14:21, 23)

16:27 d John 3:13

16:28 e John 13:1, 3; 16:5, 10, 17

16:30 f John 21:17

16:30 g John 17:8

16:32 h Zech. 13:7; Matt. 26:31, 56; Mark 14:27, 50; Acts 8:1

16:32 i John 20:10

16:32 j John 8:29

16:32 5 own things or place

16:33 k (Is. 9:6; Rom. 5:1; Eph. 2:14)

16:33 l 2 Tim. 3:12

16:33 m Rom. 8:37; (1 John 4:4)

16:33 6 NU, M omit will

John 17

17:1 a John 12:23

17:2 b Dan. 7:14; Matt. 11:27; John 3:35; (Phil. 2:10; Heb. 2:8)

17:2 c John 6:37, 39; 17:6, 9, 24

17:2 1 M shall

17:3 d (Is. 53:11); Jer. 9:23, 24

17:3 e 1 Cor. 8:4; 1 Thess. 1:9

17:3 f John 3:34

17:4 g John 13:31

17:4 h (Dan. 9:24); John 4:34; 19:30

17:4 i Is. 49:3; 50:5; John 14:31

17:5 j Prov. 8:22–30; John 1:1, 2; Phil. 2:6; Col. 1:15; Heb. 1:3

17:5 2 Lit. alongside

17:6 k Ps. 22:22

17:6 l John 6:37

17:6 m Ezek. 18:4; Rom. 14:8

17:6 3 revealed

17:8 n John 8:28

17:8 o John 8:42; 16:27, 30

17:8 p Deut. 18:15, 18

17:9 q (1 John 5:19)

17:10 r John 16:15

17:11 s (Mark 16:19; Luke 24:51); John 13:1; (Acts 1:9; Heb. 4:14; 9:24; 1 Pet. 3:22)

17:11 t (1 Pet. 1:5); Jude 1

17:11 u John 10:30

17:11 4 NU, M keep them through Your name which You have given Me

17:12 v Heb. 2:13

17:12 w (John 6:39; 18:9); 1 John 2:19

17:12 x Matt. 27:4, 5; John 6:70; Acts 1:16–20

17:12 y Ps. 41:9; 109:8; John 13:18; Acts 1:20

17:12 5 NU omits in the world

17:12 6 NU Your name which You gave Me. And I guarded them; (or it;)

17:12 7 destroyed

17:12 8 destruction

17:14 z Matt. 24:9; Luke 6:22; 21:17; John 15:19; 1 John 3:13

17:14 a John 8:23

17:15 b Matt. 6:13; Gal. 1:4; 2 Thess. 3:3; (2 Tim. 4:18); 2 Pet. 2:9; 1 John 5:18

17:17 c (Acts 15:9; Eph. 5:26; 1 Pet. 1:22)

17:17 d Ps. 119:9, 142, 151

17:17 9 Set them apart

17:18 e John 4:38; 20:21

17:19 f 1 Cor. 1:2; 1 Thess. 4:7; (Heb. 10:10)

17:20 10 NU, M omit will

17:21 g (John 10:16; Rom. 12:5; Gal. 3:28); Eph. 4:4, 6

17:21 h John 10:38; 17:11, 23

17:22 i John 14:20; 1 John 1:3

17:22 j (2 Cor. 3:18)

17:23 k (Col. 3:14)

17:24 l (John 12:26; 14:3; 1 Thess. 4:17)

17:24 m Matt. 25:34; John 17:5

17:25 n John 15:21

17:25 o John 7:29; 8:55; 10:15

17:25 p John 3:17; 17:3, 8, 18, 21, 23

17:26 q Ex. 34:5–7; John 17:6

17:26 r John 15:9; (Eph. 3:17–19)

John 18

18:1 a Matt. 26:30, 36; Mark 14:26, 32; Luke 22:39

18:1 b 2 Sam. 15:23; 1 Kin. 2:37; 15:13; 2 Kin. 23:4, 6, 12; 2 Chr. 15:16; 29:16; 30:14; Jer. 31:40

18:2 c Luke 21:37; 22:39

18:3 d Matt. 26:47–56; Mark 14:43–50; Luke 22:47–53; Acts 1:16

18:4 e John 6:64; 13:1, 3; 19:28

18:5 f Matt. 21:11; Mark 1:24; 14:67; 16:6; Luke 18:37; 24:19

18:5 g Ps. 41:9; Matt. 20:18; 26:21; John 13:21

18:5 1 Lit. the Nazarene

18:9 h (John 6:39; 17:12)

18:10 i Matt. 26:51; Mark 14:47; Luke 22:49, 50

18:11 j Matt. 20:22; 26:39; Mark 14:36; Luke 22:42

18:13 k Matt. 26:57

18:13 l Luke 3:2; John 18:24; Acts 4:6

18:13 m Matt. 26:3; John 11:49, 51

18:14 n John 11:50

18:14 2 advantageous

18:15 o Matt. 26:58; Mark 14:54; Luke 22:54

18:15 p John 20:2–5

18:15 3 M the other

18:16 q Matt. 26:69; Mark 14:66–68; Luke 22:55–57

18:17 r Matt. 26:34

18:20 s Matt. 26:55; Luke 4:15; John 8:26

18:20 t John 6:59

18:20 u Mark 14:49; John 7:14, 28

18:20 4 NU all the Jews meet

18:21 v Mark 12:37

18:22 w Job 16:10; Is. 50:6; Jer. 20:2; Lam. 3:30; Acts 23:2

18:22 5 Lit. gave Jesus a slap,

18:24 x Matt. 26:57; Luke 3:2; Acts 4:6

18:24 y John 11:49

18:25 z Matt. 26:71–75; Mark 14:69–72; Luke 22:58–62

18:27 a Matt. 26:74; Mark 14:72; Luke 22:60; John 13:38

18:28 b Matt. 27:2; Mark 15:1; Luke 23:1; Acts 3:13

18:28 c John 11:55; Acts 10:28; 11:3

18:28 6 The governor’s headquarters

18:29 d Matt. 27:11–14; Mark 15:2–5; Luke 23:2, 3

18:30 7 a criminal

18:32 e Matt. 20:17–19; 26:2; Mark 10:33; Luke 18:32

18:32 f John 3:14; 8:28; 12:32, 33

18:33 g Matt. 27:11

18:33 8 The governor’s headquarters

18:36 h 1 Tim. 6:13

18:36 i (Dan. 2:44; 7:14); Luke 12:14; John 6:15; 8:15

18:37 j (Matt. 5:17; 20:28; Luke 4:43; 12:49; 19:10; John 3:17; 9:39; 10:10; 12:47)

18:37 k Is. 55:4; Rev. 1:5

18:37 l (John 14:6)

18:37 m John 8:47; 10:27; (1 John 3:19; 4:6)

18:38 n Is. 53:9; Matt. 27:24; Luke 23:4; John 19:4, 6; 1 Pet. 2:22–24

18:39 o Matt. 27:15–26; Mark 15:6–15; Luke 23:17–25

18:40 p Is. 53:3; Acts 3:14

18:40 q Luke 23:19

John 19

19:1 a Matt. 20:19; 27:26; Mark 15:15; Luke 18:33

19:3 b Is. 50:6

19:3 1 NU And they came up to Him and said

19:4 c Is. 53:9; John 18:33, 38; 1 Pet. 2:22–24

19:6 d Acts 3:13

19:7 e Lev. 24:16

19:7 f Matt. 26:63–66; John 5:18; 10:33

19:7 2 NU the law

19:9 g Is. 53:7; Matt. 27:12, 14; Luke 23:9

19:10 3 authority

19:11 h (Luke 22:53); John 7:30

19:11 i John 3:27; Rom. 13:1

19:12 j Luke 23:2; John 18:33; Acts 17:7

19:13 k Deut. 1:17; 1 Sam. 15:24; Prov. 29:25; Is. 51:12; Acts 4:19

19:14 l Matt. 27:62; John 19:31, 42

19:15 m (Gen. 49:10)

19:16 n Matt. 27:26, 31; Mark 15:15; Luke 23:24

19:16 4 NU omits and led Him away

19:17 o Matt. 27:31, 33; Mark 15:21, 22; Luke 23:26, 33

19:17 p Num. 15:36; Heb. 13:12

19:18 q Ps. 22:16–18; Is. 53:12; Matt. 20:19; 26:2

19:19 r Matt. 27:37; Mark 15:26; Luke 23:38

19:23 s Matt. 27:35; Mark 15:24; Luke 23:34

19:24 t Ps. 22:18

19:25 u Matt. 27:55; Mark 15:40; Luke 2:35; 23:49

19:25 v Luke 24:18

19:26 w John 13:23; 20:2; 21:7, 20, 24

19:26 x John 2:4

19:27 y Luke 18:28; John 1:11; 16:32; Acts 21:6

19:28 z Ps. 22:15

19:28 5 M seeing

19:29 a Ps. 69:21; Matt. 27:48, 50; Mark 15:36; Luke 23:36

19:30 b Dan. 9:26; Zech. 11:10, 11; John 17:4

19:31 c Matt. 27:62; Mark 15:42; Luke 23:54

19:31 d Deut. 21:23; Josh. 8:29; 10:26

19:31 e Ex. 12:16; Lev. 23:6, 7

19:34 f (1 John 5:6, 8)

19:35 g John 21:24

19:35 h (John 20:31)

19:36 i (Ex. 12:46; Num. 9:12); Ps. 34:20

19:37 j Ps. 22:16, 17; Zech. 12:10; 13:6; Rev. 1:7

19:38 k Matt. 27:57–61; Mark 15:42–47; Luke 23:50–56

19:38 l (John 7:13; 9:22; 12:42)

19:39 m John 3:1, 2; 7:50

19:39 n Ps. 45:8; Prov. 7:17; Song 4:14; Matt. 2:11

19:40 o Luke 24:12; John 20:5, 7; Acts 5:6

19:42 p Is. 53:9; Matt. 26:12; Mark 14:8

19:42 q John 19:14, 31

John 20

20:1 a Matt. 28:1–8; Mark 16:1–8; Luke 24:1–10; Acts 20:7; 1 Cor. 16:2

20:1 b Matt. 27:60, 66; 28:2; Mark 15:46; 16:4; Luke 24:2; John 11:38

20:2 c John 21:23, 24

20:2 d John 13:23; 19:26; 21:7, 20, 24

20:3 e Luke 24:12

20:5 f John 19:40

20:7 g John 11:44

20:7 1 face cloth

20:8 h John 21:23, 24

20:9 i Ps. 16:10; Acts 2:25, 31; 13:34, 35

20:9 2 understand

20:11 j Mark 16:5

20:14 k Matt. 28:9; Mark 16:9

20:14 l (Luke 24:16, 31); John 21:4

20:16 m John 10:3

20:16 3 NU adds in Hebrew

20:17 n Mark 16:19; Luke 24:5; Acts 1:9; 2:34–36; Eph. 4:8–10; Heb. 4:14

20:17 o Ps. 22:22; Matt. 18:10; Rom. 8:29; Heb. 2:11

20:17 p John 16:28; 17:11

20:17 q Eph. 1:17

20:18 r Matt. 28:10; Luke 24:10, 23

20:18 4 NU disciples, “I have seen the Lord,”

20:19 s Mark 16:14; Luke 24:36; John 14:27; 1 Cor. 15:5

20:19 t John 9:22; 19:38

20:19 u John 14:27; 16:33; Eph. 2:17

20:19 5 NU omits assembled

20:20 v Acts 1:3

20:20 w John 16:20, 22

20:21 x (Matt. 28:18–20); John 17:18, 19; (2 Tim. 2:2); Heb. 3:1

20:23 y Matt. 16:19; 18:18

20:24 z John 11:16

20:27 a Ps. 22:16; Zech. 12:10; 13:6; 1 John 1:1

20:27 b Mark 16:14

20:29 c 2 Cor. 5:7; 1 Pet. 1:8

20:29 6 NU, M omit Thomas

20:30 d John 21:25

20:31 e Luke 1:4

20:31 f John 19:35; 1 John 5:13

20:31 g Luke 2:11; 1 John 5:1

20:31 h John 3:15, 16; 5:24; (1 Pet. 1:8, 9)

John 21

21:1 a Matt. 26:32; Mark 14:28; John 6:1

21:2 b John 20:24

21:2 c John 1:45–51

21:2 d John 2:1

21:2 e Matt. 4:21; Mark 1:19; Luke 5:10

21:3 1 NU omits immediately

21:4 f Luke 24:16; John 20:14

21:5 g Luke 24:41

21:6 h Luke 5:4, 6, 7

21:7 i John 13:23; 20:2

21:12 j Acts 10:41

21:14 k John 20:19, 26

21:15 l Acts 20:28; 1 Tim. 4:6; 1 Pet. 5:2

21:15 2 NU John

21:15 3 have affection for

21:16 m Matt. 2:6; Acts 20:28; Heb. 13:20; 1 Pet. 2:25; 5:2, 4

21:16 n Ps. 79:13; Matt. 10:16; 15:24; 25:33; 26:31

21:16 4 NU John

21:16 5 have affection for

21:17 o John 2:24, 25; 16:30

21:17 6 NU John

21:17 7 have affection for

21:18 p John 13:36; Acts 12:3, 4

21:19 q 2 Pet. 1:13, 14

21:19 r (Matt. 4:19; 16:24); John 21:22

21:20 s John 13:23; 20:2

21:20 t John 13:25

21:22 u (Matt. 16:27, 28; 25:31; 1 Cor. 4:5; 11:26; Rev. 2:25; 3:11; 22:7, 20)

21:22 8 desire

21:24 v John 19:35; 3 John 12

21:25 w John 20:30

21:25 x Amos 7:10

Introduction to Acts

Title

As the second book Luke addressed to Theophilus (see Luke 1:3), Acts may originally have had no title. The Greek manuscripts title it “Acts,” and many add “of the Apostles.” The Greek word translated “Acts” (praxeis) was often used to describe the achievements of great men. Acts does feature the notable figures in the early years of the church, especially Peter (chaps. 1-12) and Paul (chaps. 13-28). But the book could more properly be called “The Acts of the Holy Spirit through the Apostles,” since His sovereign, superintending work was far more significant than that of any man. It was the Spirit’s directing, controlling, and empowering ministry that strengthened the church and caused it to grow in numbers, spiritual power, and influence.

Author and Date

Since Luke’s gospel was the first book addressed to Theophilus (Luke 1:3), it is logical to conclude that Luke is also the author of Acts, although he is not named in either book. The writings of the early church Fathers such as Irenaeus, Clement of Alexandria, Tertullian, Origen, Eusebius, and Jerome affirm Luke’s authorship, and so does the Muratorian Canon (ca. A.D. 170). Because he is a relatively obscure figure, mentioned only 3 times in the NT (Col. 4:14; 2 Tim. 4:11, Philem. 24), it is unlikely that anyone would have forged a work to make it appear to be Luke’s. A forger surely would have attributed his work to a more prominent person.

Luke was Paul’s close friend, traveling companion, and personal physician (Col. 4:14). He was a careful researcher (Luke 1:1-4) and an accurate historian, displaying an intimate knowledge of Roman laws and customs, as well as the geography of Palestine, Asia Minor, and Italy. In writing Acts, Luke drew on written sources (15:23-29; 23:26-30), and also no doubt interviewed key figures, such as Peter, John, and others in the Jerusalem church. Paul’s two-year imprisonment at Caesarea (24:27) gave Luke ample opportunity to interview Philip and his daughters (who were considered important sources of information on the early days of the church). Finally, Luke’s frequent use of the first person plural pronouns “we” and “us”(16:10-17; 20:5-21:18; 27:1-28:16) reveals that he was an eyewitness to many of the events recorded in Acts.

Some believe Luke wrote Acts after the fall of Jerusalem (A.D. 70; his death was probably in the mid-eighties). It is more likely, however, that he wrote much earlier, before the end of Paul’s first Roman imprisonment (ca. A.D. 60–62). That date is the most natural explanation for the abrupt ending of Acts—which leaves Paul awaiting trial before Caesar. Surely Luke, who devoted more than half of Acts to Paul’s ministry, would have given the outcome of that trial, and described Paul’s subsequent ministry, second imprisonment (cf. 2 Tim. 4:11), and death, if those events had happened before he wrote Acts. Luke’s silence about such notable events as the martyrdom of James, head of the Jerusalem church (A.D. 62 according to the Jewish historian Josephus), the persecution under Nero (A.D. 64), and the fall of Jerusalem (A.D. 70) also suggests he wrote Acts before those events transpired.

Background and Setting

As Luke makes clear in the prologue to his gospel, he wrote to give Theophilus (and the others who would read his work) a “narrative of those things” (Luke 1:1) which Jesus had accomplished during His earthly ministry. Accordingly, Luke wrote in his gospel “an orderly account” (Luke 1:3) of those momentous events. Acts continues that record, noting what Jesus accomplished through the early church. Beginning with Jesus’ ascension, through the birth of the church on the Day of Pentecost, to Paul’s preaching at Rome, Acts chronicles the spread of the gospel and the growth of the church (cf. 1:15; 2:41, 47; 4:4; 5:14; 6:7; 9:31; 12:24; 13:49; 16:5; 19:20). It also records the mounting opposition to the gospel (cf. 2:13; 4:1-22; 5:17-42; 6:9-8:4; 12:1-5; 13:6-12, 45-50; 14:2-6, 19, 20; 16:19-24; 17:5-9; 19:23-41; 21:27-36; 23:12-21; 28:24).

Theophilus, whose name means “lover of God,” is unknown to history apart from his mention in Luke and Acts. Whether he was a believer whom Luke was instructing, or a pagan whom Luke sought to convert is not known. Luke’s address of him as “most excellent Theophilus” (Luke 1:3) suggests he was a Roman official of some importance (cf. 24:3; 26:25).

Historical and Theological Themes

As the first work of church history ever penned, Acts records the initial response to the Great Commission (Matt. 28:19, 20). It provides information on the first 3 decades of the church’s existence—material found nowhere else in the NT. Though not primarily a doctrinal work, Acts nonetheless emphasizes that Jesus of Nazareth was Israel’s long-awaited Messiah, shows that the gospel is offered to all men (not merely the Jewish people), and stresses the work of the Holy Spirit (mentioned more than 50 times). Acts also makes frequent use of the OT: e.g., 2:17–21 (Joel 2:28–32); 2:25–28 (Ps. 16:8–11); 2:35 (Ps. 110:1); 4:11 (Ps. 118:22); 4:25, 26 (Ps. 2:1, 2); 7:49, 50 (Is. 66:1, 2); 8:32, 33 (Is. 53:7, 8); 28:26, 27 (Is. 6:9, 10).

Acts abounds with transitions: from the ministry of Jesus to that of the apostles; from the Old Covenant to the New Covenant; from Israel as God’s witness nation to the church (composed of both Jews and Gentiles) as God’s witness people. The book of Hebrews sets forth the theology of the transition from the Old Covenant to the New; Acts depicts the New Covenant’s practical outworking in the life of the church.

Interpretive Challenges

Because Acts is primarily a historical narrative, not a theological treatise like Romans or Hebrews, it contains relatively few interpretive challenges. Those that exist mainly concern the book’s transitional nature (see Historical and Theological Themes) and involve the role of signs and wonders. Those issues are addressed in the notes to the relevant passages (e.g., 2:1-47; 15:1-29).

Outline

Prologue (1:1-8)

I. The Witness to Jerusalem (1:9-8:3)

A. The Anticipation of the Church (1:9-26)

B. The Founding of the Church (2:1-47)

C. The Growth of the Church (3:1-8:3)

1. Apostles: Preaching, healing, and enduring persecution (3:1—5:42)

2. Deacons: Praying, teaching, and enduring persecution (6:1—8:3)

II. The Witness to Judea and Samaria (8:4-12:25)

A. The Gospel to the Samaritans (8:4-25)

B. The Conversion of a Gentile (8:26-40)

C. The Conversion of Saul (9:1-31)

D. The Gospel to Judea (9:32-43)

E. The Gospel to the Gentiles (10:1-11:30)

F. The Persecution by Herod (12:1-25)

III. The Witness to the Ends of the Earth (13:1-28:31)

A. Paul’s First Missionary Journey (13:1-14:28)

B. The Jerusalem Council (15:1-35)

C. Paul’s Second Missionary Journey (15:36-18:22)

D. Paul’s Third Missionary Journey (18:23-21:16)

E. Paul’s Jerusalem and Caesarean Trials (21:17-26:32)

F. Paul’s Journey to Rome (27:1-28:31)

THE ACTS

of the Apostles

Acts 1

Prologue

1The former account I made, O aTheophilus, of all that Jesus began both to do and teach,

2buntil the day in which 1He was taken up, after He through the Holy Spirit chad given commandments to the apostles whom He had chosen,

3dto whom He also presented Himself alive after His suffering by many 2infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God.

The Holy Spirit Promised

4eAnd being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, “which,” He said, “you have fheard from Me;

5g“for John truly baptized with water, hbut you shall be baptized with the Holy Spirit not many days from now.”

6Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?”

7And He said to them, i“It is not for you to jknow times or seasons which the Father has put in His own authority.

8k“But you shall receive power lwhen the Holy Spirit has come upon you; and myou shall be 3witnesses to Me in Jerusalem, and in all Judea and nSamaria, and to the oend of the earth.”

Jesus Ascends to Heaven

(Mark 16:19, 20; Luke 24:50–53)

9pNow when He had spoken these things, while they watched, qHe was taken up, and a cloud received Him out of their sight.

10And while they looked steadfastly toward heaven as He went up, behold, two men stood by them rin white apparel,

11who also said, “Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, swill so come in like manner as you saw Him go into heaven.”

The Upper Room Prayer Meeting

12tThen they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey.

13And when they had entered, they went up uinto the upper room where they were staying: vPeter, James, John, and Andrew; Philip and Thomas; Bartholomew and Matthew; James the son of Alphaeus and wSimon the Zealot; and xJudas the son of James.

14yThese all continued with one 4accord in prayer 5and supplication, with zthe women and Mary the mother of Jesus, and with aHis brothers.

Matthias Chosen

(cf. Ps. 109:8)

15And in those days Peter stood up in the midst of the 6disciples (altogether the number bof names was about a hundred and twenty), and said,

16“Men and brethren, this Scripture had to be fulfilled, cwhich the Holy Spirit spoke before by the mouth of David concerning Judas, dwho became a guide to those who arrested Jesus;

17“for ehe was numbered with us and obtained a part in fthis ministry.”

18g(Now this man purchased a field with hthe 7wages of iniquity; and falling headlong, he burst open in the middle and all his 8entrails gushed out.

19And it became known to all those dwelling in Jerusalem; so that field is called in their own language, Akel Dama, that is, Field of Blood.)

20“For it is written in the Book of Psalms:

i‘Let his dwelling place be 9desolate,

And let no one live in it’;

and,

j‘Let another take his 10office.’ Ministries of the Holy Spirit

21“Therefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us,

22“beginning from the baptism of John to that day when kHe was taken up from us, one of these must lbecome a witness with us of His resurrection.”

23And they proposed two: Joseph called mBarsabas, who was surnamed Justus, and Matthias.

24And they prayed and said, “You, O Lord, nwho know the hearts of all, show which of these two You have chosen

25o“to take part in this ministry and apostleship from which Judas by transgression fell, that he might go to his own place.”

26And they cast their lots, and the lot fell on Matthias. And he was numbered with the eleven apostles.

Acts 2

Coming of the Holy Spirit

1When athe Day of Pentecost had fully come, bthey were all 1with one accord in one place.

2And suddenly there came a sound from heaven, as of a rushing mighty wind, and cit filled the whole house where they were sitting.

3Then there appeared to them 2divided tongues, as of fire, and one sat upon each of them.

4And dthey were all filled with the Holy Spirit and began eto speak with other tongues, as the Spirit gave them utterance.

The Crowd’s Response

5And there were dwelling in Jerusalem Jews, fdevout men, from every nation under heaven.

6And when this sound occurred, the gmultitude came together, and were confused, because everyone heard them speak in his own language.

7Then they were all amazed and marveled, saying to one another, “Look, are not all these who speak hGalileans?

8“And how is it that we hear, each in our own 3language in which we were born?

9“Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and iCappadocia, Pontus and Asia,

10“Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes,

11“Cretans and 4Arabs—we hear them speaking in our own tongues the wonderful works of God.”

12So they were all amazed and perplexed, saying to one another, “Whatever could this mean?”

13Others mocking said, “They are full of new wine.”

Peter’s Sermon

(Joel 2:28–32)

14But Peter, standing up with the eleven, raised his voice and said to them, “Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words.

15“For these are not drunk, as you suppose, jsince it is only 5the third hour of the day.

16“But this is what was spoken by the prophet Joel:

17‘Andk it shall come to pass in the last days, says God,

l That I will pour out of My Spirit on all flesh;

Your sons and myour daughters shall prophesy,

Your young men shall see visions,

Your old men shall dream dreams.

18And on My menservants and on My maidservants

I will pour out My Spirit in those days;

n And they shall prophesy.

19o I will show wonders in heaven above

And signs in the earth beneath:

Blood and fire and vapor of smoke.

20p The sun shall be turned into darkness,

And the moon into blood,

Before the coming of the great and awesome day of the LORD.

21And it shall come to pass

That qwhoever calls on the name of the LORD

Shall be saved.’

22“Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you rby miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know—

23“Him, sbeing delivered by the determined purpose and foreknowledge of God, tyou 6have taken by lawless hands, have crucified, and put to death;

24u“whom God raised up, having 7loosed the 8pains of death, because it was not possible that He should be held by it.

25“For David says concerning Him:

v‘I foresaw the LORD always before my face,

For He is at my right hand, that I may not be shaken.

26Therefore my heart rejoiced, and my tongue was glad;

Moreover my flesh also will rest in hope.

27For You will not leave my soul in Hades,

Nor will You allow Your Holy One to see wcorruption.

28You have made known to me the ways of life;

You will make me full of joy in Your presence.’

29“Men and brethren, let me speak freely to you xof the patriarch David, that he is both dead and buried, and his tomb is with us to this day.

30“Therefore, being a prophet, yand knowing that God had sworn with an oath to him that of the fruit of his body, 9according to the flesh, He would raise up the Christ to sit on his throne,

31“he, foreseeing this, spoke concerning the resurrection of the Christ, zthat His soul was not left in Hades, nor did His flesh see corruption.

32a“This Jesus God has raised up, bof which we are all witnesses.

33“Therefore cbeing exalted 10to dthe right hand of God, and ehaving received from the Father the promise of the Holy Spirit, He fpoured out this which you now see and hear.

34“For David did not ascend into the heavens, but he says himself:

g‘The LORD said to my Lord,

“Sit at My right hand,

35Till I make Your enemies Your footstool.” ’

36“Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.”

37Now when they heard this, hthey were cut to the heart, and said to Peter and the rest of the apostles, “Men and brethren, what shall we do?”

38Then Peter said to them, i“Repent, and let every one of you be baptized in the name of Jesus Christ for the 11remission of sins; and you shall receive the gift of the Holy Spirit.

39“For the promise is to you and jto your children, and kto all who are afar off, as many as the Lord our God will call.”

A Vital Church Grows

40And with many other words he testified and exhorted them, saying, “Be saved from this 12perverse generation.”

41Then those who 13gladly received his word were baptized; and that day about three thousand souls were added to them.

42lAnd they continued steadfastly in the apostles’ 14doctrine and fellowship, in the breaking of bread, and in prayers.

43Then fear came upon every soul, and mmany wonders and signs were done through the apostles.

44Now all who believed were together, and nhad all things in common,

45and 15sold their possessions and goods, and odivided16 them among all, as anyone had need.

46pSo continuing daily with one accord qin the temple, and rbreaking bread from house to house, they ate their food with gladness and simplicity of heart,

47praising God and having favor with all the people. And sthe Lord added 17to the church daily those who were being saved.

Acts 3

A Lame Man Healed

1Now Peter and John went up together ato the temple at the hour of prayer, bthe ninth hour.

2And ca certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, dto 1ask alms from those who entered the temple;

3who, seeing Peter and John about to go into the temple, asked for alms.

4And fixing his eyes on him, with John, Peter said, “Look at us.”

5So he gave them his attention, expecting to receive something from them.

6Then Peter said, “Silver and gold I do not have, but what I do have I give you: eIn the name of Jesus Christ of Nazareth, rise up and walk.”

7And he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength.

8So he, fleaping up, stood and walked and entered the temple with them—walking, leaping, and praising God.

9gAnd all the people saw him walking and praising God.

10Then they knew that it was he who hsat begging alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him.

Preaching in Solomon’s Portico

11Now as the lame man who was healed held on to Peter and John, all the people ran together to them in the porch iwhich is called Solomon’s, greatly amazed.

12So when Peter saw it, he responded to the people: “Men of Israel, why do you marvel at this? Or why look so intently at us, as though by our own power or godliness we had made this man walk?

13j“The God of Abraham, Isaac, and Jacob, the God of our fathers, kglorified His Servant Jesus, whom you ldelivered up and mdenied in the presence of Pilate, when he was determined to let Him go.

14“But you denied nthe Holy One oand the Just, and pasked for a murderer to be granted to you,

15“and killed the 2Prince of life, qwhom God raised from the dead, rof which we are witnesses.

16s“And His name, through faith in His name, has made this man strong, whom you see and know. Yes, the faith which comes through Him has given him this perfect soundness in the presence of you all.

17“Yet now, brethren, I know that tyou did it in ignorance, as did also your rulers.

18“But uthose things which God foretold vby the mouth of all His prophets, that the Christ would suffer, He has thus fulfilled.

19w“Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord,

20“and that He may send 3Jesus Christ, who was 4preached to you before,

21x“whom heaven must receive until the times of yrestoration of all things, zwhich God has spoken by the mouth of all His holy prophets since 5the world began.

22“For Moses truly said to the fathers, a‘The LORD your God will raise up for you a Prophet like me from your brethren. Him you shall hear in all things, whatever He says to you.

23‘And it shall be that every soul who will not hear that Prophet shall be utterly destroyed from among the people.’

24“Yes, and ball the prophets, from Samuel and those who follow, as many as have spoken, have also 6foretold these days.

25c“You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, d‘And in your seed all the families of the earth shall be blessed.’

26“To you efirst, God, having raised up His Servant Jesus, sent Him to bless you, fin turning away every one of you from your iniquities.” Major Sermons in Acts

Acts 4

Peter and John Arrested

1Now as they spoke to the people, the priests, the captain of the temple, and the aSadducees came upon them,

2being greatly disturbed that they taught the people and preached in Jesus the resurrection from the dead.

3And they laid hands on them, and put them in custody until the next day, for it was already evening.

4However, many of those who heard the word believed; and the number of the men came to be about five thousand.

Addressing the Sanhedrin

5And it came to pass, on the next day, that their rulers, elders, and scribes,

6as well as bAnnas the high priest, Caiaphas, John, and Alexander, and as many as were of the family of the high priest, were gathered together at Jerusalem.

7And when they had set them in the midst, they asked, c“By what power or by what name have you done this?”

8dThen Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders of Israel:

9“If we this day are judged for a good deed done to a helpless man, by what means he has been made well,

10“let it be known to you all, and to all the people of Israel, ethat by the name of Jesus Christ of Nazareth, whom you crucified, fwhom God raised from the dead, by Him this man stands here before you whole.

11“This is the g‘stone which was rejected by you builders, which has become the chief cornerstone.’

12h“Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.”

The Name of Jesus Forbidden

13Now when they saw the boldness of Peter and John, iand perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus.

14And seeing the man who had been healed jstanding with them, they could say nothing against it.

15But when they had commanded them to go aside out of the council, they conferred among themselves,

16saying, k“What shall we do to these men? For, indeed, that a 1notable miracle has been done through them is levident2 to all who dwell in Jerusalem, and we cannot deny it.

17“But so that it spreads no further among the people, let us severely threaten them, that from now on they speak to no man in this name.”

18mSo they called them and commanded them not to speak at all nor teach in the name of Jesus.

19But Peter and John answered and said to them, n“Whether it is right in the sight of God to listen to you more than to God, you judge.

20o“For we cannot but speak the things which pwe have seen and heard.”

21So when they had further threatened them, they let them go, finding no way of punishing them, qbecause of the people, since they all rglorified God for swhat had been done.

22For the man was over forty years old on whom this miracle of healing had been performed.

Prayer for Boldness

(cf. Ps. 2:1, 2)

23And being let go, tthey went to their own companions and reported all that the chief priests and elders had said to them.

24So when they heard that, they raised their voice to God with one accord and said: “Lord, uYou are God, who made heaven and earth and the sea, and all that is in them,

25“who 3by the mouth of Your servant David have said:

v‘Why did the nations rage,

And the people plot vain things?

26The kings of the earth took their stand,

And the rulers were gathered together

Against the LORD and against His Christ.’

27“For wtruly against xYour holy Servant Jesus, ywhom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together

28z“to do whatever Your hand and Your purpose determined before to be done.

29“Now, Lord, look on their threats, and grant to Your servants athat with all boldness they may speak Your word,

30“by stretching out Your hand to heal, band that signs and wonders may be done cthrough the name of dYour holy Servant Jesus.”

31And when they had prayed, ethe place where they were assembled together was shaken; and they were all filled with the Holy Spirit, fand they spoke the word of God with boldness.

Sharing in All Things

32Now the multitude of those who believed gwere of one heart and one soul; hneither did anyone say that any of the things he possessed was his own, but they had all things in common.

33And with igreat power the apostles gave jwitness to the resurrection of the Lord Jesus. And kgreat grace was upon them all.

34Nor was there anyone among them who lacked; lfor all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold,

35mand laid them at the apostles’ feet; nand they distributed to each as anyone had need.

36And 4Joses, who was also named Barnabas by the apostles (which is translated Son of 5Encouragement), a Levite of the country of Cyprus,

37ohaving land, sold it, and brought the money and laid it at the apostles’ feet.

Acts 5

Lying to the Holy Spirit

1But a certain man named Ananias, with Sapphira his wife, sold a possession.

2And he kept back part of the proceeds, his wife also being aware of it, and brought a certain part and laid it at the apostles’ feet.

3aBut Peter said, “Ananias, why has bSatan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself?

4“While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.”

5Then Ananias, hearing these words, cfell down and breathed his last. So great fear came upon all those who heard these things.

6And the young men arose and dwrapped him up, carried him out, and buried him.

7Now it was about three hours later when his wife came in, not knowing what had happened.

8And Peter answered her, “Tell me whether you sold the land for so much?” She said, “Yes, for so much.”

9Then Peter said to her, “How is it that you have agreed together eto test the Spirit of the Lord? Look, the feet of those who have buried your husband are at the door, and they will carry you out.”

10fThen immediately she fell down at his feet and breathed her last. And the young men came in and found her dead, and carrying her out, buried her by her husband.

11gSo great fear came upon all the church and upon all who heard these things.

Continuing Power in the Church

12And hthrough the hands of the apostles many signs and wonders were done among the people. iAnd they were all with one accord in Solomon’s Porch.

13Yet jnone of the rest dared join them, kbut the people esteemed them highly.

14And believers were increasingly added to the Lord, multitudes of both men and women,

15so that they brought the sick out into the streets and laid them on beds and couches, lthat at least the shadow of Peter passing by might fall on some of them.

16Also a multitude gathered from the surrounding cities to Jerusalem, bringing msick people and those who were tormented by unclean spirits, and they were all healed.

Imprisoned Apostles Freed

17nThen the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with 1indignation,

18oand laid their hands on the apostles and put them in the common prison.

19But at night pan angel of the Lord opened the prison doors and brought them out, and said,

20“Go, stand in the temple and speak to the people qall the words of this life.”

21And when they heard that, they entered the temple early in the morning and taught. rBut the high priest and those with him came and called the 2council together, with all the 3elders of the children of Israel, and sent to the prison to have them brought.

Apostles on Trial Again

22But when the officers came and did not find them in the prison, they returned and reported,

23saying, “Indeed we found the prison shut securely, and the guards standing 4outside before the doors; but when we opened them, we found no one inside!”

24Now when 5the high priest, sthe captain of the temple, and the chief priests heard these things, they wondered what the outcome would be.

25So one came and told them, 6saying, “Look, the men whom you put in prison are standing in the temple and teaching the people!”

26Then the captain went with the officers and brought them without violence, tfor they feared the people, lest they should be stoned.

27And when they had brought them, they set them before the council. And the high priest asked them,

28saying, u“Did we not strictly command you not to teach in this name? And look, you have filled Jerusalem with your doctrine, vand intend to bring this Man’s wblood on us!”

29But Peter and the other apostles answered and said: x“We ought to obey God rather than men.

30y“The God of our fathers raised up Jesus whom you murdered by zhanging on a tree.

31a“Him God has exalted to His right hand to be bPrince and cSavior, dto give repentance to Israel and forgiveness of sins.

32“And ewe are His witnesses to these things, and so also is the Holy Spirit fwhom God has given to those who obey Him.”

Gamaliel’s Advice

33When they heard this, they were gfurious7 and plotted to kill them.

34Then one in the council stood up, a Pharisee named hGamaliel, a teacher of the law held in respect by all the people, and commanded them to put the apostles outside for a little while.

35And he said to them: “Men of Israel, 8take heed to yourselves what you intend to do regarding these men.

36“For some time ago Theudas rose up, claiming to be somebody. A number of men, about four hundred, 9joined him. He was slain, and all who obeyed him were scattered and came to nothing.

37“After this man, Judas of Galilee rose up in the days of the census, and drew away many people after him. He also perished, and all who obeyed him were dispersed.

38“And now I say to you, keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing;

39i“but if it is of God, you cannot overthrow it—lest you even be found jto fight against God.”

40And they agreed with him, and when they had kcalled for the apostles land beaten them, they commanded that they should not speak in the name of Jesus, and let them go.

41So they departed from the presence of the council, mrejoicing that they were counted worthy to suffer shame for 10His name.

42And daily nin the temple, and in every house, othey did not cease teaching and preaching Jesus as the Christ.

Acts 6

Seven Chosen to Serve

1Now in those days, awhen the number of the disciples was multiplying, there arose a complaint against the Hebrews by the bHellenists,1 because their widows were neglected cin the daily distribution.

2Then the twelve summoned the multitude of the disciples and said, d“It is not desirable that we should leave the word of God and serve tables.

3“Therefore, brethren, eseek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this fbusiness;

4“but we gwill give ourselves continually to prayer and to the ministry of the word.”

5And the saying pleased the whole multitude. And they chose Stephen, ha man full of faith and the Holy Spirit, and iPhilip, Prochorus, Nicanor, Timon, Parmenas, and jNicolas, a proselyte from Antioch,

6whom they set before the apostles; and kwhen they had prayed, lthey laid hands on them.

7Then mthe word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many nof the priests were obedient to the faith.

Stephen Accused of Blasphemy

8And Stephen, full of 2faith and power, did great owonders and signs among the people.

9Then there arose some from what is called the Synagogue of the Freedmen (Cyrenians, Alexandrians, and those from Cilicia and Asia), disputing with Stephen.

10And pthey were not able to resist the wisdom and the Spirit by which he spoke.

11qThen they secretly induced men to say, “We have heard him speak blasphemous words against Moses and God.”

12And they stirred up the people, the elders, and the scribes; and they came upon him, seized him, and brought him to the council.

13They also set up false witnesses who said, “This man does not cease to speak 3blasphemous words against this holy place and the law;

14r“for we have heard him say that this Jesus of Nazareth will destroy this place and change the customs which Moses delivered to us.”

15And all who sat in the council, looking steadfastly at him, saw his face as the face of an angel.

Acts 7

Stephen’s Address: The Call of Abraham

1Then the high priest said, “Are these things so?”

2And he said, a“Brethren and fathers, listen: The bGod of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in cHaran,

3“and said to him, d‘Get out of your country and from your relatives, and come to a land that I will show you.’

4“Then ehe came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was fdead, He moved him to this land in which you now dwell.

5“And God gave him no inheritance in it, not even enough to set his foot on. But even when Abraham had no child, gHe promised to give it to him for a possession, and to his descendants after him.

6“But God spoke in this way: hthat his descendants would dwell in a foreign land, and that they would bring them into ibondage and oppress them four hundred years.

7j‘And the nation to whom they will be in bondage I will kjudge,’ said God, l‘and after that they shall come out and serve Me in this place.’

8m“Then He gave him the covenant of circumcision; nand so Abraham begot Isaac and circumcised him on the eighth day; oand Isaac begot Jacob, and pJacob begot the twelve patriarchs.

The Patriarchs in Egypt

9q“And the patriarchs, becoming envious, rsold Joseph into Egypt. sBut God was with him

10“and delivered him out of all his troubles, tand gave him favor and wisdom in the presence of Pharaoh, king of Egypt; and he made him governor over Egypt and all his house.

11u“Now a famine and great 1trouble came over all the land of Egypt and Canaan, and our fathers found no sustenance.

12v“But when Jacob heard that there was grain in Egypt, he sent out our fathers first.

13“And the wsecond time Joseph was made known to his brothers, and Joseph’s family became known to the Pharaoh.

14x“Then Joseph sent and called his father Jacob and yall his relatives to him, 2seventy-five people.

15z“So Jacob went down to Egypt; aand he died, he and our fathers.

16“And bthey were carried back to Shechem and laid in cthe tomb that Abraham bought for a sum of money from the sons of Hamor, the father of Shechem.

God Delivers Israel by Moses

17“But when dthe time of the promise drew near which God had sworn to Abraham, ethe people grew and multiplied in Egypt

18“till another king farose who did not know Joseph.

19“This man dealt treacherously with our people, and oppressed our forefathers, gmaking them expose their babies, so that they might not live.

20h“At this time Moses was born, and iwas well pleasing to God; and he was brought up in his father’s house for three months.

21“But jwhen he was set out, kPharaoh’s daughter took him away and brought him up as her own son.

22“And Moses was learned in all the wisdom of the Egyptians, and was lmighty in words and deeds.

23m“Now when he was forty years old, it came into his heart to visit his brethren, the children of Israel.

24“And seeing one of them suffer wrong, he defended and avenged him who was oppressed, and struck down the Egyptian.

25“For he supposed that his brethren would have understood that God would deliver them by his hand, but they did not understand.

26“And the next day he appeared to two of them as they were fighting, and tried to reconcile them, saying, ‘Men, you are brethren; why do you wrong one another?’

27“But he who did his neighbor wrong pushed him away, saying, n‘Who made you a ruler and a judge over us?

28‘Do you want to kill me as you did the Egyptian yesterday?’

29o“Then, at this saying, Moses fled and became a dweller in the land of Midian, where he phad two sons.

30q“And when forty years had passed, an Angel 3of the Lord appeared to him in a flame of fire in a bush, in the wilderness of Mount Sinai.

31“When Moses saw it, he marveled at the sight; and as he drew near to observe, the voice of the Lord came to him,

32“saying, r‘I am the God of your fathers—the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses trembled and dared not look.

33s‘Then the LORD said to him, “Take your sandals off your feet, for the place where you stand is holy ground.

34“I have surely tseen the oppression of My people who are in Egypt; I have heard their groaning and have come down to deliver them. And now come, I will usend you to Egypt.” ’

35“This Moses whom they rejected, saying, v‘Who made you a ruler and a judge?’ is the one God sent to be a ruler and a deliverer wby the hand of the Angel who appeared to him in the bush.

36x“He brought them out, after he had yshown wonders and signs in the land of Egypt, zand in the Red Sea, aand in the wilderness forty years.

Israel Rebels Against God

37“This is that Moses who said to the children of Israel, b‘The LORD your God will raise up for you a Prophet like me from your brethren. cHim4 you shall hear.’

38d“This is he who was in the 5congregation in the wilderness with ethe Angel who spoke to him on Mount Sinai, and with our fathers, fthe one who received the living goracles6 to give to us,

39“whom our fathers hwould not obey, but rejected. And in their hearts they turned back to Egypt,

40i“saying to Aaron, ‘Make us gods to go before us; as for this Moses who brought us out of the land of Egypt, we do not know what has become of him.’

41j“And they made a calf in those days, offered sacrifices to the idol, and krejoiced in the works of their own hands.

42“Then lGod turned and gave them up to worship mthe host of heaven, as it is written in the book of the Prophets:

n‘Did you offer Me slaughtered animals and sacrifices during forty years in the wilderness,

O house of Israel?

43You also took up the tabernacle of Moloch,

And the star of your god Remphan,

Images which you made to worship;

And oI will carry you away beyond Babylon.’

God’s True Tabernacle

44“Our fathers had the tabernacle of witness in the wilderness, as He appointed, instructing Moses pto make it according to the pattern that he had seen,

45q“which our fathers, having received it in turn, also brought with Joshua into the land possessed by the Gentiles, rwhom God drove out before the face of our fathers until the sdays of David,

46t“who found favor before God and uasked to find a dwelling for the God of Jacob.

47v“But Solomon built Him a house.

48“However, wthe Most High does not dwell in temples made with hands, as the prophet says:

49‘Heavenx is My throne,

And earth is My footstool.

What house will you build for Me? says the LORD,

Or what is the place of My rest?

50Has My hand not ymade all these things?’

Israel Resists the Holy Spirit

51“You zstiff-necked7 and auncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you.

52b“Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of cthe Just One, of whom you now have become the betrayers and murderers,

53d“who have received the law by the direction of angels and have not kept it.”

Stephen the Martyr

54eWhen they heard these things they were 8cut to the heart, and they gnashed at him with their teeth.

55But he, fbeing full of the Holy Spirit, gazed into heaven and saw the gglory of God, and Jesus standing at the right hand of God,

56and said, “Look! hI see the heavens opened and the iSon of Man standing at the right hand of God!”

57Then they cried out with a loud voice, stopped their ears, and ran at him with one accord;

58and they cast him out of the city and stoned him. And jthe witnesses laid down their clothes at the feet of a young man named Saul.

59And they stoned Stephen as he was calling on God and saying, “Lord Jesus, kreceive my spirit.”

60Then he knelt down and cried out with a loud voice, l“Lord, do not charge them with this sin.” And when he had said this, he fell asleep.

Acts 8

Saul Persecutes the Church

1Now Saul was consenting to his death. At that time a great persecution arose against the church which was at Jerusalem; and athey were all scattered throughout the regions of Judea and Samaria, except the apostles.

2And devout men carried Stephen to his burial, and bmade great lamentation over him.

3As for Saul, che made havoc of the church, entering every house, and dragging off men and women, committing them to prison.

Christ Is Preached in Samaria

4Therefore dthose who were scattered went everywhere preaching the word.

5Then ePhilip went down to 1the city of Samaria and preached Christ to them.

6And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did.

7For funclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed.

8And there was great joy in that city.

The Sorcerer’s Profession of Faith

9But there was a certain man called Simon, who previously gpracticed 2sorcery in the city and hastonished the 3people of Samaria, claiming that he was someone great,

10to whom they all gave heed, from the least to the greatest, saying, “This man is the great power of God.”

11And they heeded him because he had astonished them with his 4sorceries for a long time.

12But when they believed Philip as he preached the things iconcerning the kingdom of God and the name of Jesus Christ, both men and women were baptized.

13Then Simon himself also believed; and when he was baptized he continued with Philip, and was amazed, seeing the miracles and signs which were done.

The Sorcerer’s Sin

14Now when the japostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them,

15who, when they had come down, prayed for them kthat they might receive the Holy Spirit.

16For las yet He had fallen upon none of them. mThey had only been baptized in nthe name of the Lord Jesus.

17Then othey laid hands on them, and they received the Holy Spirit.

18And when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money,

19saying, “Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit.”

20But Peter said to him, “Your money perish with you, because pyou thought that qthe gift of God could be purchased with money!

21“You have neither part nor portion in this matter, for your rheart is not right in the sight of God.

22“Repent therefore of this your wickedness, and pray God sif perhaps the thought of your heart may be forgiven you.

23“For I see that you are tpoisoned by bitterness and bound by iniquity.”

24Then Simon answered and said, u“Pray to the Lord for me, that none of the things which you have spoken may come upon me.”

25So when they had testified and preached the word of the Lord, they returned to Jerusalem, preaching the gospel in many villages of the Samaritans.

Christ Is Preached to an Ethiopian

(cf. Is. 53:7, 8)

26Now an angel of the Lord spoke to vPhilip, saying, “Arise and go toward the south along the road which goes down from Jerusalem to Gaza.” This is 5desert.

27So he arose and went. And behold, wa man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and xhad come to Jerusalem to worship,

28was returning. And sitting in his chariot, he was reading Isaiah the prophet.

29Then the Spirit said to Philip, “Go near and overtake this chariot.”

30So Philip ran to him, and heard him reading the prophet Isaiah, and said, “Do you understand what you are reading?”

31And he said, “How can I, unless someone guides me?” And he asked Philip to come up and sit with him.

32The place in the Scripture which he read was this:

y“He was led as a sheep to the slaughter;

And as a lamb before its shearer is silent,

z So He opened not His mouth.

33In His humiliation His ajustice was taken away,

And who will declare His generation?

For His life is btaken from the earth.”

34So the eunuch answered Philip and said, “I ask you, of whom does the prophet say this, of himself or of some other man?”

35Then Philip opened his mouth, cand beginning at this Scripture, preached Jesus to him.

36Now as they went down the road, they came to some water. And the eunuch said, “See, here is water. dWhat hinders me from being baptized?”

376Then Philip said, e“If you believe with all your heart, you may.” And he answered and said, f“I believe that Jesus Christ is the Son of God.”

38So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him.

39Now when they came up out of the water, gthe Spirit of the Lord caught Philip away, so that the eunuch saw him no more; and he went on his way rejoicing.

40But Philip was found at 7Azotus. And passing through, he preached in all the cities till he came to hCaesarea.

Acts 9

The Damascus Road: Saul Converted

(Acts 22:6–16; 26:12–18)

1Then aSaul, still breathing threats and murder against the disciples of the Lord, went to the high priest

2and asked bletters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.

3cAs he journeyed he came near Damascus, and suddenly a light shone around him from heaven.

4Then he fell to the ground, and heard a voice saying to him, “Saul, Saul, dwhy are you persecuting Me?”

5And he said, “Who are You, Lord?” Then the Lord said, “I am Jesus, whom you are persecuting. 1It is hard for you to kick against the goads.”

6So he, trembling and astonished, said, “Lord, what do You want me to do?” Then the Lord said to him, “Arise and go into the city, and you will be told what you must do.”

7And ethe men who journeyed with him stood speechless, hearing a voice but seeing no one.

8Then Saul arose from the ground, and when his eyes were opened he saw no one. But they led him by the hand and brought him into Damascus.

9And he was three days without sight, and neither ate nor drank.

Ananias Baptizes Saul

10Now there was a certain disciple at Damascus fnamed Ananias; and to him the Lord said in a vision, “Ananias.” And he said, “Here I am, Lord.”

11So the Lord said to him, “Arise and go to the street called Straight, and inquire at the house of Judas for one called Saul gof Tarsus, for behold, he is praying.

12“And in a vision he has seen a man named Ananias coming in and putting his hand on him, so that he might receive his sight.”

13Then Ananias answered, “Lord, I have heard from many about this man, hhow much 2harm he has done to Your saints in Jerusalem.

14“And here he has authority from the chief priests to bind all iwho call on Your name.”

15But the Lord said to him, “Go, for jhe is a chosen vessel of Mine to bear My name before kGentiles, lkings, and the mchildren3 of Israel.

16“For nI will show him how many things he must suffer for My oname’s sake.”

17pAnd Ananias went his way and entered the house; and qlaying his hands on him he said, “Brother Saul, the Lord 4Jesus, who appeared to you on the road as you came, has sent me that you may receive your sight and rbe filled with the Holy Spirit.”

18Immediately there fell from his eyes something like scales, and he received his sight at once; and he arose and was baptized.

19So when he had received food, he was strengthened. sThen Saul spent some days with the disciples at Damascus.

Saul Preaches Christ

20Immediately he preached 5the Christ in the synagogues, that He is the Son of God.

21Then all who heard were amazed, and said, t“Is this not he who destroyed those who called on this name in Jerusalem, and has come here for that purpose, so that he might bring them bound to the chief priests?”

22But Saul increased all the more in strength, uand confounded the Jews who dwelt in Damascus, proving that this Jesus is the Christ.

Saul Escapes Death

23Now after many days were past, vthe Jews plotted to kill him.

24wBut their plot became known to Saul. And they watched the gates day and night, to kill him.

25Then the disciples took him by night and xlet him down through the wall in a large basket.

Saul at Jerusalem

26And ywhen Saul had come to Jerusalem, he tried to join the disciples; but they were all afraid of him, and did not believe that he was a disciple.

27zBut Barnabas took him and brought him to the apostles. And he declared to them how he had seen the Lord on the road, and that He had spoken to him, aand how he had preached boldly at Damascus in the name of Jesus.

28So bhe was with them at Jerusalem, coming in and going out.

29And he spoke boldly in the name of the Lord Jesus and disputed against the cHellenists,6 dbut they attempted to kill him.

30When the brethren found out, they brought him down to Caesarea and sent him out to Tarsus.

The Church Prospers

31eThen the 7churches throughout all Judea, Galilee, and Samaria had peace and were fedified.8 And walking in the gfear of the Lord and in the hcomfort of the Holy Spirit, they were imultiplied.

Aeneas Healed

32Now it came to pass, as Peter went jthrough all parts of the country, that he also came down to the saints who dwelt in Lydda.

33There he found a certain man named Aeneas, who had been bedridden eight years and was paralyzed.

34And Peter said to him, “Aeneas, kJesus the Christ heals you. Arise and make your bed.” Then he arose immediately.

35So all who dwelt at Lydda and lSharon saw him and mturned to the Lord.

Dorcas Restored to Life

36At Joppa there was a certain disciple named 9Tabitha, which is translated 10Dorcas. This woman was full nof good works and charitable deeds which she did.

37But it happened in those days that she became sick and died. When they had washed her, they laid her in oan upper room.

38And since Lydda was near Joppa, and the disciples had heard that Peter was there, they sent two men to him, imploring him not to delay in coming to them.

39Then Peter arose and went with them. When he had come, they brought him to the upper room. And all the widows stood by him weeping, showing the tunics and garments which Dorcas had made while she was with them.

40But Peter pput them all out, and qknelt down and prayed. And turning to the body he rsaid, “Tabitha, arise.” And she opened her eyes, and when she saw Peter she sat up.

41Then he gave her his hand and lifted her up; and when he had called the saints and widows, he presented her alive.

42And it became known throughout all Joppa, sand many believed on the Lord.

43So it was that he stayed many days in Joppa with tSimon, a tanner.

Acts 10

Cornelius Sends a Delegation

1There was a certain man in aCaesarea called Cornelius, a centurion of what was called the Italian 1Regiment,

2ba devout man and one who cfeared God with all his household, who gave 2alms generously to the people, and prayed to God always.

3About 3the ninth hour of the day dhe saw clearly in a vision an angel of God coming in and saying to him, “Cornelius!”

4And when he observed him, he was afraid, and said, “What is it, lord?” So he said to him, “Your prayers and your alms have come up for a memorial before God.

5“Now esend men to Joppa, and send for Simon whose surname is Peter.

6“He is lodging with fSimon, a tanner, whose house is by the sea. gHe4 will tell you what you must do.”

7And when the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier from among those who waited on him continually.

8So when he had explained all these things to them, he sent them to Joppa.

Peter’s Vision

9The next day, as they went on their journey and drew near the city, hPeter went up on the housetop to pray, about 5the sixth hour.

10Then he became very hungry and wanted to eat; but while they made ready, he fell into a trance

11and isaw heaven opened and an object like a great sheet bound at the four corners, descending to him and let down to the earth.

12In it were all kinds of four-footed animals of the earth, wild beasts, creeping things, and birds of the air.

13And a voice came to him, “Rise, Peter; kill and eat.”

14But Peter said, “Not so, Lord! jFor I have never eaten anything common or unclean.”

15And a voice spoke to him again the second time, k“What God has 6cleansed you must not call common.”

16This was done three times. And the object was taken up into heaven again.

Summoned to Caesarea

17Now while Peter 7wondered within himself what this vision which he had seen meant, behold, the men who had been sent from Cornelius had made inquiry for Simon’s house, and stood before the gate.

18And they called and asked whether Simon, whose surname was Peter, was lodging there.

19While Peter thought about the vision, lthe Spirit said to him, “Behold, three men are seeking you.

20m“Arise therefore, go down and go with them, doubting nothing; for I have sent them.”

21Then Peter went down to the men 8who had been sent to him from Cornelius, and said, “Yes, I am he whom you seek. For what reason have you come?”

22And they said, “Cornelius the centurion, a just man, one who fears God and nhas a good reputation among all the nation of the Jews, was divinely instructed by a holy angel to summon you to his house, and to hear words from you.”

23Then he invited them in and lodged them. On the next day Peter went away with them, oand some brethren from Joppa accompanied him.

Peter Meets Cornelius

24And the following day they entered Caesarea. Now Cornelius was waiting for them, and had called together his relatives and close friends.

25As Peter was coming in, Cornelius met him and fell down at his feet and worshiped him.

26But Peter lifted him up, saying, p“Stand up; I myself am also a man.”

27And as he talked with him, he went in and found many who had come together.

28Then he said to them, “You know how qunlawful it is for a Jewish man to keep company with or go to one of another nation. But rGod has shown me that I should not call any man common or unclean.

29“Therefore I came without objection as soon as I was sent for. I ask, then, for what reason have you sent for me?”

30So Cornelius said, 9“Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and behold, sa man stood before me tin bright clothing,

31“and said, ‘Cornelius, uyour prayer has been heard, and vyour 10alms are remembered in the sight of God.

32‘Send therefore to Joppa and call Simon here, whose surname is Peter. He is lodging in the house of Simon, a tanner, by the sea. 11When he comes, he will speak to you.’

33“So I sent to you immediately, and you have done well to come. Now therefore, we are all present before God, to hear all the things commanded you by God.”

Preaching to Cornelius’ Household

34Then Peter opened his mouth and said: w“In truth I perceive that God shows no partiality.

35“But xin every nation whoever fears Him and works righteousness is yaccepted by Him.

36“The word which God sent to the 12children of Israel, zpreaching peace through Jesus Christ—aHe is Lord of all—

37“that word you know, which was proclaimed throughout all Judea, and bbegan from Galilee after the baptism which John preached:

38“how cGod anointed Jesus of Nazareth with the Holy Spirit and with power, who dwent about doing good and healing all who were oppressed by the devil, efor God was with Him.

39“And we are fwitnesses of all things which He did both in the land of the Jews and in Jerusalem, whom 13they gkilled by hanging on a tree.

40“Him hGod raised up on the third day, and showed Him openly,

41i“not to all the people, but to witnesses chosen before by God, even to us jwho ate and drank with Him after He arose from the dead.

42“And kHe commanded us to preach to the people, and to testify lthat it is He who was ordained by God to be Judge mof the living and the dead.

43n“To Him all the prophets witness that, through His name, owhoever believes in Him will receive premission14 of sins.”

The Holy Spirit Falls on the Gentiles

44While Peter was still speaking these words, qthe Holy Spirit fell upon all those who heard the word.

45rAnd 15those of the circumcision who believed were astonished, as many as came with Peter, sbecause the gift of the Holy Spirit had been poured out on the Gentiles also.

46For they heard them speak with tongues and magnify God. Then Peter answered,

47“Can anyone forbid water, that these should not be baptized who have received the Holy Spirit tjust as we have?”

48uAnd he commanded them to be baptized vin the name of the Lord. Then they asked him to stay a few days.

Acts 11

Peter Defends God’s Grace

1Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God.

2And when Peter came up to Jerusalem, athose of the circumcision contended with him,

3saying, b“You went in to uncircumcised men cand ate with them!”

4But Peter explained it to them din order from the beginning, saying:

5e“I was in the city of Joppa praying; and in a trance I saw a vision, an object descending like a great sheet, let down from heaven by four corners; and it came to me.

6“When I observed it intently and considered, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air.

7“And I heard a voice saying to me, ‘Rise, Peter; kill and eat.’

8“But I said, ‘Not so, Lord! For nothing common or unclean has at any time entered my mouth.’

9“But the voice answered me again from heaven, ‘What God has cleansed you must not call common.’

10“Now this was done three times, and all were drawn up again into heaven.

11“At that very moment, three men stood before the house where I was, having been sent to me from Caesarea.

12“Then fthe Spirit told me to go with them, doubting nothing. Moreover gthese six brethren accompanied me, and we entered the man’s house.

13h“And he told us how he had seen an angel standing in his house, who said to him, ‘Send men to Joppa, and call for Simon whose surname is Peter,

14‘who will tell you words by which you and all your household will be saved.’

15“And as I began to speak, the Holy Spirit fell upon them, ias upon us at the beginning.

16“Then I remembered the word of the Lord, how He said, j‘John indeed baptized with water, but kyou shall be baptized with the Holy Spirit.’

17l“If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, mwho was I that I could withstand God?”

18When they heard these things they became silent; and they glorified God, saying, n“Then God has also granted to the Gentiles repentance to life.”

Barnabas and Saul at Antioch

19oNow those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only.

20But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to pthe Hellenists, preaching the Lord Jesus.

21And qthe hand of the Lord was with them, and a great number believed and rturned to the Lord.

22Then news of these things came to the ears of the church in Jerusalem, and they sent out sBarnabas to go as far as Antioch.

23When he came and had seen the grace of God, he was glad, and tencouraged them all that with purpose of heart they should continue with the Lord.

24For he was a good man, ufull of the Holy Spirit and of faith. vAnd a great many people were added to the Lord.

25Then Barnabas departed for wTarsus to seek Saul.

26And when he had found him, he brought him to Antioch. So it was that for a whole year they assembled with the church and taught a great many people. And the disciples were first called Christians in Antioch.

Relief to Judea

27And in these days xprophets came from Jerusalem to Antioch.

28Then one of them, named yAgabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of zClaudius Caesar.

29Then the disciples, each according to his ability, determined to send arelief to the brethren dwelling in Judea.

30bThis they also did, and sent it to the elders by the hands of Barnabas and Saul.

Acts 12

Herod’s Violence to the Church

1Now about that time Herod the king stretched out his hand to harass some from the church.

2Then he killed James athe brother of John with the sword.

3And because he saw that it pleased the Jews, he proceeded further to seize Peter also. Now it was during bthe Days of Unleavened Bread.

4So cwhen he had arrested him, he put him in prison, and delivered him to four 1squads of soldiers to keep him, intending to bring him before the people after Passover.

Peter Freed from Prison

5Peter was therefore kept in prison, but 2constant prayer was offered to God for him by the church.

6And when Herod was about to bring him out, that night Peter was sleeping, bound with two chains between two soldiers; and the guards before the door were 3keeping the prison.

7Now behold, dan angel of the Lord stood by him, and a light shone in the prison; and he struck Peter on the side and raised him up, saying, “Arise quickly!” And his chains fell off his hands.

8Then the angel said to him, “Gird yourself and tie on your sandals”; and so he did. And he said to him, “Put on your garment and follow me.”

9So he went out and followed him, and edid not know that what was done by the angel was real, but thought fhe was seeing a vision.

10When they were past the first and the second guard posts, they came to the iron gate that leads to the city, gwhich opened to them of its own accord; and they went out and went down one street, and immediately the angel departed from him.

11And when Peter had come to himself, he said, “Now I know for certain that hthe Lord has sent His angel, and ihas delivered me from the hand of Herod and from all the expectation of the Jewish people.”

12So, when he had considered this, jhe came to the house of Mary, the mother of kJohn whose surname was Mark, where many were gathered together lpraying.

13And as Peter knocked at the door of the gate, a girl named Rhoda came to answer.

14When she recognized Peter’s voice, because of her gladness she did not open the gate, but ran in and announced that Peter stood before the gate.

15But they said to her, “You are beside yourself!” Yet she kept insisting that it was so. So they said, m“It is his angel.”

16Now Peter continued knocking; and when they opened the door and saw him, they were astonished.

17But nmotioning to them with his hand to keep silent, he declared to them how the Lord had brought him out of the prison. And he said, “Go, tell these things to James and to the brethren.” And he departed and went to another place.

18Then, as soon as it was day, there was no small 4stir among the soldiers about what had become of Peter.

19But when Herod had searched for him and not found him, he examined the guards and commanded that they should be put to death. And he went down from Judea to Caesarea, and stayed there.

Herod’s Violent Death

20Now Herod had been very angry with the people of oTyre and Sidon; but they came to him with one accord, and having made Blastus 5the king’s personal aide their friend, they asked for peace, because ptheir country was 6supplied with food by the king’s country.

21So on a set day Herod, arrayed in royal apparel, sat on his throne and gave an oration to them.

22And the people kept shouting, “The voice of a god and not of a man!”

23Then immediately an angel of the Lord qstruck him, because rhe did not give glory to God. And he was eaten by worms and 7died.

24But sthe word of God grew and multiplied.

Barnabas and Saul Appointed

25And tBarnabas and Saul returned 8from Jerusalem when they had ufulfilled their ministry, and they also vtook with them wJohn whose surname was Mark.

Acts 13

Paul and Barnabas Are Sent to the Gentiles

1Now ain the church that was at Antioch there were certain prophets and teachers: bBarnabas, Simeon who was called Niger, cLucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.

2As they ministered to the Lord and fasted, the Holy Spirit said, d“Now separate to Me Barnabas and Saul for the work eto which I have called them.”

3Then, fhaving fasted and prayed, and laid hands on them, they sent them away.

Preaching in Cyprus

4So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to gCyprus.

5And when they arrived in Salamis, hthey preached the word of God in the synagogues of the Jews. They also had iJohn as their assistant.

6Now when they had gone through 1the island to Paphos, they found ja certain sorcerer, a false prophet, a Jew whose name was Bar-Jesus,

7who was with the proconsul, Sergius Paulus, an intelligent man. This man called for Barnabas and Saul and sought to hear the word of God.

8But kElymas the sorcerer (for so his name is translated) 2withstood them, seeking to turn the proconsul away from the faith.

9Then Saul, who also is called Paul, lfilled with the Holy Spirit, looked intently at him

10and said, “O full of all deceit and all fraud, myou son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord?

11“And now, indeed, nthe hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time.” And immediately a dark mist fell on him, and he went around seeking someone to lead him by the hand.

12Then the proconsul believed, when he saw what had been done, being astonished at the teaching of the Lord.

At Antioch in Pisidia

13Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and oJohn, departing from them, returned to Jerusalem.

14But when they departed from Perga, they came to Antioch in Pisidia, and pwent into the synagogue on the Sabbath day and sat down.

15And qafter the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, “Men and brethren, if you have rany word of 3exhortation for the people, say on.”

16Then Paul stood up, and motioning with his hand said, “Men of Israel, and syou who fear God, listen:

17“The God of this people 4Israel tchose our fathers, and exalted the people uwhen they dwelt as strangers in the land of Egypt, and with 5an uplifted arm He vbrought them out of it.

18“Now wfor a time of about forty years He put up with their ways in the wilderness.

19“And when He had destroyed xseven nations in the land of Canaan, yHe distributed their land to them by allotment.

20“After that zHe gave them judges for about four hundred and fifty years, auntil Samuel the prophet.

21b“And afterward they asked for a king; so God gave them cSaul the son of Kish, a man of the tribe of Benjamin, for forty years.

22“And dwhen He had removed him, eHe raised up for them David as king, to whom also He gave testimony and said, f‘I have found David the son of Jesse, ga man after My own heart, who will do all My will.’

23h“From this man’s seed, according ito the promise, God raised up for Israel ja6 Savior—Jesus—

24k“after John had first preached, before His coming, the baptism of repentance to all the people of Israel.

25“And as John was finishing his course, he said, l‘Who do you think I am? I am not He. But behold, mthere comes One after me, the sandals of whose feet I am not worthy to loose.’

26“Men and brethren, sons of the 7family of Abraham, and nthose among you who fear God, oto you the 8word of this salvation has been sent.

27“For those who dwell in Jerusalem, and their rulers, pbecause they did not know Him, nor even the voices of the Prophets which are read every Sabbath, have fulfilled them in condemning Him.

28q“And though they found no cause for death in Him, they asked Pilate that He should be put to death.

29r“Now when they had fulfilled all that was written concerning Him, sthey took Him down from the tree and laid Him in a tomb.

30t“But God raised Him from the dead.

31u“He was seen for many days by those who came up with Him from Galilee to Jerusalem, who are His witnesses to the people.

32“And we declare to you glad tidings—vthat promise which was made to the fathers.

33“God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm:

w‘You are My Son,

Today I have begotten You.’

34“And that He raised Him from the dead, no more to return to 9corruption, He has spoken thus:

x‘I will give you the sure 10mercies of David.’

35“Therefore He also says in another Psalm:

y‘You will not allow Your Holy One to see corruption.’

36“For David, after he had served 11his own generation by the will of God, zfell asleep, was buried with his fathers, and 12saw corruption;

37“but He whom God raised up 13saw no corruption.

38“Therefore let it be known to you, brethren, that athrough this Man is preached to you the forgiveness of sins;

39“and bby Him everyone who believes is justified from all things from which you could not be justified by the law of Moses.

40“Beware therefore, lest what has been spoken in the prophets come upon you:

41‘Behold,c you despisers,

Marvel and perish!

For I work a work in your days,

A work which you will by no means believe,

Though one were to declare it to you.’ ”

Blessing and Conflict at Antioch

4214So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath.

43Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, dpersuaded them to continue in ethe grace of God.

44On the next Sabbath almost the whole city came together to hear the word of God.

45But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they fopposed the things spoken by Paul.

46Then Paul and Barnabas grew bold and said, g“It was necessary that the word of God should be spoken to you first; but hsince you reject it, and judge yourselves unworthy of everlasting life, behold, iwe turn to the Gentiles.

47“For so the Lord has commanded us:

j‘I have set you as a light to the Gentiles,

That you should be for salvation to the ends of the earth.’ ”

48Now when the Gentiles heard this, they were glad and glorified the word of the Lord. kAnd as many as had been appointed to eternal life believed.

49And the word of the Lord was being spread throughout all the region.

50But the Jews stirred up the devout and prominent women and the chief men of the city, lraised up persecution against Paul and Barnabas, and expelled them from their region.

51mBut they shook off the dust from their feet against them, and came to Iconium.

52And the disciples nwere filled with joy and owith the Holy Spirit.

Acts 14

At Iconium

1Now it happened in Iconium that they went together to the synagogue of the Jews, and so spoke that a great multitude both of the Jews and of the aGreeks believed.

2But the unbelieving Jews stirred up the Gentiles and 1poisoned their 2minds against the brethren.

3Therefore they stayed there a long time, speaking boldly in the Lord, bwho was bearing witness to the word of His grace, granting signs and cwonders to be done by their hands.

4But the multitude of the city was ddivided: part sided with the Jews, and part with the eapostles.

5And when a violent attempt was made by both the Gentiles and Jews, with their rulers, fto abuse and stone them,

6they became aware of it and gfled to Lystra and Derbe, cities of Lycaonia, and to the surrounding region.

7And they were preaching the gospel there.

Idolatry at Lystra

8hAnd in Lystra a certain man without strength in his feet was sitting, a cripple from his mother’s womb, who had never walked.

9This man heard Paul speaking. 3Paul, observing him intently and seeing that he had faith to be healed,

10said with a loud voice, i“Stand up straight on your feet!” And he leaped and walked.

11Now when the people saw what Paul had done, they raised their voices, saying in the Lycaonian language, j“The gods have come down to us in the likeness of men!”

12And Barnabas they called 4Zeus, and Paul, 5Hermes, because he was the chief speaker.

13Then the priest of Zeus, whose temple was in front of their city, brought oxen and garlands to the gates, kintending to sacrifice with the multitudes.

14But when the apostles Barnabas and Paul heard this, lthey tore their clothes and ran in among the multitude, crying out

15and saying, “Men, mwhy are you doing these things? nWe also are men with the same nature as you, and preach to you that you should turn from othese useless things pto the living God, qwho made the heaven, the earth, the sea, and all things that are in them,

16r“who in bygone generations allowed all nations to walk in their own ways.

17s“Nevertheless He did not leave Himself without witness, in that He did good, tgave us rain from heaven and fruitful seasons, filling our hearts with ufood and gladness.”

18And with these sayings they could scarcely restrain the multitudes from sacrificing to them.

Stoning, Escape to Derbe

19vThen Jews from Antioch and Iconium came there; and having persuaded the multitudes, wthey stoned Paul and dragged him out of the city, supposing him to be xdead.

20However, when the disciples gathered around him, he rose up and went into the city. And the next day he departed with Barnabas to Derbe.

Strengthening the Converts

21And when they had preached the gospel to that city yand made many disciples, they returned to Lystra, Iconium, and Antioch,

22strengthening the souls of the disciples, zexhorting them to continue in the faith, and saying, a“We must through many tribulations enter the kingdom of God.”

23So when they had bappointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed.

24And after they had passed through Pisidia, they came to Pamphylia.

25Now when they had preached the word in Perga, they went down to Attalia.

26From there they sailed to Antioch, where they had been commended to the grace of God for the work which they had completed.

27Now when they had come and gathered the church together, cthey reported all that God had done with them, and that He had dopened the door of faith to the Gentiles.

28So they stayed there a long time with the disciples.

Acts 15

Conflict over Circumcision

1And acertain men came down from Judea and taught the brethren, b“Unless you are circumcised according to the custom of Moses, you cannot be saved.”

2Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that cPaul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question.

3So, dbeing sent on their way by the church, they passed through Phoenicia and Samaria, edescribing the conversion of the Gentiles; and they caused great joy to all the brethren.

4And when they had come to Jerusalem, they were received by the church and the apostles and the elders; and they reported all things that God had done with them.

5But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.”

The Jerusalem Council

6Now the apostles and elders came together to consider this matter.

7And when there had been much dispute, Peter rose up and said to them: f“Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe.

8“So God, gwho knows the heart, 1acknowledged them by hgiving them the Holy Spirit, just as He did to us,

9i“and made no distinction between us and them, jpurifying their hearts by faith.

10“Now therefore, why do you test God kby putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear?

11“But lwe believe that through the grace of the Lord Jesus 2Christ we shall be saved in the same manner as they.”

12Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had mworked through them among the Gentiles.

13And after they had 3become silent, nJames answered, saying, “Men and brethren, listen to me:

14o“Simon has declared how God at the first visited the Gentiles to take out of them a people for His name.

15“And with this the words of the prophets agree, just as it is written:

16‘Afterp this I will return

And will rebuild the tabernacle of David, which has fallen down;

I will rebuild its ruins,

And I will set it up;

17So that the rest of mankind may seek the LORD,

Even all the Gentiles who are called by My name,

Says the 4LORD who does all these things.’

185“Known to God from eternity are all His works.

19“Therefore qI judge that we should not trouble those from among the Gentiles who rare turning to God,

20“but that we swrite to them to abstain tfrom things polluted by idols, ufrom 6sexual immorality, vfrom things strangled, and from blood.

21“For Moses has had throughout many generations those who preach him in every city, wbeing read in the synagogues every Sabbath.”

The Jerusalem Decree

22Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named xBarsabas,7 and Silas, leading men among the brethren.

23They wrote this letter by them:

The apostles, the elders, and the brethren,

To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia:

Greetings.

24Since we have heard that ysome who went out from us have troubled you with words, zunsettling your souls, 8saying, “You must be circumcised and keep the law”—to whom we gave no such commandment—

25it seemed good to us, being assembled with one 9accord, to send chosen men to you with our beloved Barnabas and Paul,

26amen who have risked their lives for the name of our Lord Jesus Christ.

27We have therefore sent Judas and Silas, who will also report the same things by word of mouth.

28For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things:

29bthat you abstain from things offered to idols, cfrom blood, from things strangled, and from dsexual10 immorality. If you keep yourselves from these, you will do well.

Farewell.

Continuing Ministry in Syria

30So when they were sent off, they came to Antioch; and when they had gathered the multitude together, they delivered the letter.

31When they had read it, they rejoiced over its encouragement.

32Now Judas and Silas, themselves being eprophets also, fexhorted and strengthened the brethren with many words.

33And after they had stayed there for a time, they were gsent back with greetings from the brethren to 11the apostles.

3412However, it seemed good to Silas to remain there.

35hPaul and Barnabas also remained in Antioch, teaching and preaching the word of the Lord, with many others also.

Division over John Mark

36Then after some days Paul said to Barnabas, “Let us now go back and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing.”

37Now Barnabas 13was determined to take with them iJohn called Mark.

38But Paul insisted that they should not take with them jthe one who had departed from them in Pamphylia, and had not gone with them to the work.

39Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to kCyprus;

40but Paul chose Silas and departed, lbeing 14commended by the brethren to the grace of God.

41And he went through Syria and Cilicia, mstrengthening the churches.

Acts 16

Timothy Joins Paul and Silas

1Then he came to aDerbe and Lystra. And behold, a certain disciple was there, bnamed Timothy, cthe son of a certain Jewish woman who believed, but his father was Greek.

2He was well spoken of by the brethren who were at Lystra and Iconium.

3Paul wanted to have him go on with him. And he dtook him and circumcised him because of the Jews who were in that region, for they all knew that his father was Greek.

4And as they went through the cities, they delivered to them the edecrees to keep, fwhich were determined by the apostles and elders at Jerusalem.

5gSo the churches were strengthened in the faith, and increased in number daily.

The Macedonian Call

6Now when they had gone through Phrygia and the region of hGalatia, they were forbidden by the Holy Spirit to preach the word in 1Asia.

7After they had come to Mysia, they tried to go into Bithynia, but the 2Spirit did not permit them.

8So passing by Mysia, they icame down to Troas.

9And a vision appeared to Paul in the night. A jman of Macedonia stood and pleaded with him, saying, “Come over to Macedonia and help us.”

10Now after he had seen the vision, immediately we sought to go kto Macedonia, concluding that the Lord had called us to preach the gospel to them.

Lydia Baptized at Philippi

11Therefore, sailing from Troas, we ran a straight course to Samothrace, and the next day came to Neapolis,

12and from there to lPhilippi, which is the 3foremost city of that part of Macedonia, a colony. And we were staying in that city for some days.

13And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there.

14Now a certain woman named Lydia heard us. She was a seller of purple from the city of mThyatira, who worshiped God. nThe Lord opened her heart to heed the things spoken by Paul.

15And when she and her household were baptized, she begged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” So oshe persuaded us.

Paul and Silas Imprisoned

16Now it happened, as we went to prayer, that a certain slave girl ppossessed with a spirit of divination met us, who brought her masters qmuch profit by fortune-telling.

17This girl followed Paul and us, and cried out, saying, “These men are the servants of the Most High God, who proclaim to us the way of salvation.”

18And this she did for many days. But Paul, rgreatly 4annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” sAnd he came out that very hour.

19But twhen her masters saw that their hope of profit was gone, they seized Paul and Silas and udragged them into the marketplace to the authorities.

20And they brought them to the magistrates, and said, “These men, being Jews, vexceedingly trouble our city;

21“and they teach customs which are not lawful for us, being Romans, to receive or observe.”

22Then the multitude rose up together against them; and the magistrates tore off their clothes wand commanded them to be beaten with rods.

23And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely.

24Having received such a charge, he put them into the inner prison and fastened their feet in the stocks.

The Philippian Jailer Saved

25But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.

26xSuddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately yall the doors were opened and everyone’s chains were loosed.

27And the keeper of the prison, awaking from sleep and seeing the prison doors open, supposing the prisoners had fled, drew his sword and was about to kill himself.

28But Paul called with a loud voice, saying, “Do yourself no harm, for we are all here.”

29Then he called for a light, ran in, and fell down trembling before Paul and Silas.

30And he brought them out and said, z“Sirs, what must I do to be saved?”

31So they said, a“Believe on the Lord Jesus Christ, and you will be saved, you and your household.”

32Then they spoke the word of the Lord to him and to all who were in his house.

33And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized.

34Now when he had brought them into his house, bhe set food before them; and he rejoiced, having believed in God with all his household.

Paul Refuses to Depart Secretly

35And when it was day, the magistrates sent the 5officers, saying, “Let those men go.”

36So the keeper of the prison reported these words to Paul, saying, “The magistrates have sent to let you go. Now therefore depart, and go in peace.”

37But Paul said to them, “They have beaten us openly, uncondemned cRomans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out.”

38And the officers told these words to the magistrates, and they were afraid when they heard that they were Romans.

39Then they came and pleaded with them and brought them out, and dasked them to depart from the city.

40So they went out of the prison eand entered the house of Lydia; and when they had seen the brethren, they encouraged them and departed.

Acts 17

Preaching Christ at Thessalonica

1Now when they had passed through Amphipolis and Apollonia, they came to aThessalonica, where there was a synagogue of the Jews.

2Then Paul, as his custom was, bwent in to them, and for three Sabbaths creasoned with them from the Scriptures,

3explaining and demonstrating dthat the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.”

4eAnd some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and fSilas.

Assault on Jason’s House

5But the Jews 1who were not persuaded, 2becoming genvious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of hJason, and sought to bring them out to the people.

6But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, i“These who have turned the world upside down have come here too.

7“Jason has 3harbored them, and these are all acting contrary to the decrees of Caesar, jsaying there is another king—Jesus.”

8And they troubled the crowd and the rulers of the city when they heard these things.

9So when they had taken security from Jason and the rest, they let them go.

Ministering at Berea

10Then kthe brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews.

11These were more 4fair-minded than those in Thessalonica, in that they received the word with all readiness, and lsearched the Scriptures daily to find out whether these things were so.

12Therefore many of them believed, and also not a few of the Greeks, prominent women as well as men.

13But when the Jews from Thessalonica learned that the word of God was preached by Paul at Berea, they came there also and stirred up the crowds.

14mThen immediately the brethren sent Paul away, to go to the sea; but both Silas and Timothy remained there.

15So those who conducted Paul brought him to Athens; and nreceiving a command for Silas and Timothy to come to him with all speed, they departed.

The Philosophers at Athens

16Now while Paul waited for them at Athens, ohis spirit was provoked within him when he saw that the city was 5given over to idols.

17Therefore he reasoned in the synagogue with the Jews and with the Gentile worshipers, and in the marketplace daily with those who happened to be there.

186Then certain Epicurean and Stoic philosophers encountered him. And some said, “What does this 7babbler want to say?” Others said, “He seems to be a proclaimer of foreign gods,” because he preached to them pJesus and the resurrection.

19And they took him and brought him to the 8Areopagus, saying, “May we know what this new doctrine is of which you speak?

20“For you are bringing some strange things to our ears. Therefore we want to know what these things mean.”

21For all the Athenians and the foreigners who were there spent their time in nothing else but either to tell or to hear some new thing.

Addressing the Areopagus

22Then Paul stood in the midst of the 9Areopagus and said, “Men of Athens, I perceive that in all things you are very religious;

23“for as I was passing through and considering the objects of your worship, I even found an altar with this inscription:

TO THE UNKNOWN GOD.

Therefore, the One whom you worship without knowing, Him I proclaim to you:

24q“God, who made the world and everything in it, since He is rLord of heaven and earth, sdoes not dwell in temples made with hands.

25“Nor is He worshiped with men’s hands, as though He needed anything, since He tgives to all life, breath, and all things.

26“And He has made from one 10blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and uthe boundaries of their dwellings,

27v“so that they should seek the Lord, in the hope that they might grope for Him and find Him, wthough He is not far from each one of us;

28“for xin Him we live and move and have our being, yas also some of your own poets have said, ‘For we are also His offspring.’

29“Therefore, since we are the offspring of God, zwe ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man’s devising.

30“Truly, athese times of ignorance God overlooked, but bnow commands all men everywhere to repent,

31“because He has appointed a day on which cHe will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by draising Him from the dead.”

32And when they heard of the resurrection of the dead, some mocked, while others said, “We will hear you again on this matter.”

33So Paul departed from among them.

34However, some men joined him and believed, among them Dionysius the Areopagite, a woman named Damaris, and others with them.

Acts 18

Ministering at Corinth

1After these things Paul departed from Athens and went to Corinth.

2And he found a certain Jew named aAquila, born in Pontus, who had recently come from Italy with his wife Priscilla (because Claudius had commanded all the Jews to depart from Rome); and he came to them.

3So, because he was of the same trade, he stayed with them band worked; for by occupation they were tentmakers.

4cAnd he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks.

5dWhen Silas and Timothy had come from Macedonia, Paul was ecompelled 1by the Spirit, and testified to the Jews that Jesus is the Christ.

6But fwhen they opposed him and blasphemed, ghe shook his garments and said to them, h“Your blood be upon your own heads; iI am clean. jFrom now on I will go to the Gentiles.”

7And he departed from there and entered the house of a certain man named 2Justus, one who worshiped God, whose house was next door to the synagogue.

8kThen Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized.

9Now lthe Lord spoke to Paul in the night by a vision, “Do not be afraid, but speak, and do not keep silent;

10m“for I am with you, and no one will attack you to hurt you; for I have many people in this city.”

11And he continued there a year and six months, teaching the word of God among them.

12When Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the 3judgment seat,

13saying, “This fellow persuades men to worship God contrary to the law.”

14And when Paul was about to open his mouth, Gallio said to the Jews, “If it were a matter of wrongdoing or wicked crimes, O Jews, there would be reason why I should bear with you.

15“But if it is a nquestion of words and names and your own law, look to it yourselves; for I do not want to be a judge of such matters.”

16And he drove them from the judgment seat.

17Then 4all the Greeks took oSosthenes, the ruler of the synagogue, and beat him before the judgment seat. But Gallio took no notice of these things.

Paul Returns to Antioch

18So Paul still remained 5a good while. Then he took leave of the brethren and sailed for Syria, and Priscilla and Aquila were with him. pHe had his hair cut off at qCenchrea, for he had taken a vow.

19And he came to Ephesus, and left them there; but he himself entered the synagogue and reasoned with the Jews.

20When they asked him to stay a longer time with them, he did not consent,

21but took leave of them, saying, r“I6 must by all means keep this coming feast in Jerusalem; but I will return again to you, sGod willing.” And he sailed from Ephesus.

22And when he had landed at tCaesarea, and 7gone up and greeted the church, he went down to Antioch.

23After he had spent some time there, he departed and went over the region of uGalatia and Phrygia 8in order, vstrengthening all the disciples.

Ministry of Apollos

24wNow a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus.

25This man had been instructed in the way of the Lord; and being xfervent in spirit, he spoke and taught accurately the things of the Lord, ythough he knew only the baptism of John.

26So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately.

27And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, zhe greatly helped those who had believed through grace;

28for he vigorously refuted the Jews publicly, ashowing from the Scriptures that Jesus is the Christ.

Acts 19

Paul at Ephesus

1And it happened, while aApollos was at Corinth, that Paul, having passed through bthe upper regions, came to Ephesus. And finding some disciples

2he said to them, “Did you receive the Holy Spirit when you believed?” So they said to him, c“We have not so much as heard whether there is a Holy Spirit.”

3And he said to them, “Into what then were you baptized?” So they said, d“Into John’s baptism.”

4Then Paul said, e“John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.”

5When they heard this, they were baptized fin the name of the Lord Jesus.

6And when Paul had glaid hands on them, the Holy Spirit came upon them, and hthey spoke with tongues and prophesied.

7Now the men were about twelve in all.

8iAnd he went into the synagogue and spoke boldly for three months, reasoning and persuading jconcerning the things of the kingdom of God.

9But kwhen some were hardened and did not believe, but spoke evil lof the Way before the multitude, he departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus.

10And mthis continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.

Miracles Glorify Christ

11Now nGod worked unusual miracles by the hands of Paul,

12oso that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them.

13pThen some of the itinerant Jewish exorcists qtook it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, 1“We 2exorcise you by the Jesus whom Paul rpreaches.”

14Also there were seven sons of Sceva, a Jewish chief priest, who did so.

15And the evil spirit answered and said, “Jesus I know, and Paul I know; but who are you?”

16Then the man in whom the evil spirit was leaped on them, 3overpowered them, and prevailed against 4them, so that they fled out of that house naked and wounded.

17This became known both to all Jews and Greeks dwelling in Ephesus; and sfear fell on them all, and the name of the Lord Jesus was magnified.

18And many who had believed came tconfessing and telling their deeds.

19Also, many of those who had practiced magic brought their books together and burned them in the sight of all. And they counted up the value of them, and it totaled fifty thousand pieces of silver.

20uSo the word of the Lord grew mightily and prevailed.

The Riot at Ephesus

21vWhen these things were accomplished, Paul wpurposed in the Spirit, when he had passed through xMacedonia and Achaia, to go to Jerusalem, saying, “After I have been there, yI must also see Rome.”

22So he sent into Macedonia two of those who ministered to him, zTimothy and aErastus, but he himself stayed in Asia for a time.

23And babout that time there arose a great commotion about cthe Way.

24For a certain man named Demetrius, a silversmith, who made silver shrines of 5Diana, brought dno small profit to the craftsmen.

25He called them together with the workers of similar occupation, and said: “Men, you know that we have our prosperity by this trade.

26“Moreover you see and hear that not only at Ephesus, but throughout almost all Asia, this Paul has persuaded and turned away many people, saying that ethey are not gods which are made with hands.

27“So not only is this trade of ours in danger of falling into disrepute, but also the temple of the great goddess Diana may be despised and 6her magnificence destroyed, whom all Asia and the world worship.”

28Now when they heard this, they were full of wrath and cried out, saying, “Great is Diana of the Ephesians!”

29So the whole city was filled with confusion, and rushed into the theater with one accord, having seized fGaius and gAristarchus, Macedonians, Paul’s travel companions.

30And when Paul wanted to go in to the people, the disciples would not allow him.

31Then some of the 7officials of Asia, who were his friends, sent to him pleading that he would not venture into the theater.

32Some therefore cried one thing and some another, for the assembly was confused, and most of them did not know why they had come together.

33And they drew Alexander out of the multitude, the Jews putting him forward. And hAlexander imotioned with his hand, and wanted to make his defense to the people.

34But when they found out that he was a Jew, all with one voice cried out for about two hours, “Great is Diana of the Ephesians!”

35And when the city clerk had quieted the crowd, he said: “Men of Ephesus, what man is there who does not know that the city of the Ephesians is temple guardian of the great goddess 8Diana, and of the image which fell down from 9Zeus?

36“Therefore, since these things cannot be denied, you ought to be quiet and do nothing rashly.

37“For you have brought these men here who are neither robbers of temples nor blasphemers of 10your goddess.

38“Therefore, if Demetrius and his fellow craftsmen have a 11case against anyone, the courts are open and there are proconsuls. Let them bring charges against one another.

39“But if you have any other inquiry to make, it shall be determined in the lawful assembly.

40“For we are in danger of being 12called in question for today’s uproar, there being no reason which we may give to account for this disorderly gathering.”

41And when he had said these things, he dismissed the assembly.

Acts 20

Journeys in Greece

1After the uproar had ceased, Paul called the disciples to himself, embraced them, and adeparted to go to Macedonia.

2Now when he had gone over that region and encouraged them with many words, he came to bGreece

3and stayed three months. And cwhen the Jews plotted against him as he was about to sail to Syria, he decided to return through Macedonia.

4And Sopater of Berea accompanied him to Asia—also dAristarchus and Secundus of the Thessalonians, and eGaius of Derbe, and fTimothy, and gTychicus and hTrophimus of Asia.

5These men, going ahead, waited for us at iTroas.

6But we sailed away from Philippi after jthe Days of Unleavened Bread, and in five days joined them kat Troas, where we stayed seven days.

Ministering at Troas

7Now on lthe first day of the week, when the disciples came together mto break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight.

8There were many lamps nin the upper room where 1they were gathered together.

9And in a window sat a certain young man named Eutychus, who was sinking into a deep sleep. He was overcome by sleep; and as Paul continued speaking, he fell down from the third story and was taken up dead.

10But Paul went down, ofell on him, and embracing him said, p“Do not trouble yourselves, for his life is in him.”

11Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed.

12And they brought the young man in alive, and they were not a little comforted.

From Troas to Miletus

13Then we went ahead to the ship and sailed to Assos, there intending to take Paul on board; for so he had 2given orders, intending himself to go on foot.

14And when he met us at Assos, we took him on board and came to Mitylene.

15We sailed from there, and the next day came opposite Chios. The following day we arrived at Samos and stayed at Trogyllium. The next day we came to Miletus.

16For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for qhe was hurrying rto be at Jerusalem, if possible, on sthe Day of Pentecost.

The Ephesian Elders Exhorted

17From Miletus he sent to Ephesus and called for the elders of the church.

18And when they had come to him, he said to them: “You know, tfrom the first day that I came to Asia, in what manner I always lived among you,

19“serving the Lord with all humility, with many tears and trials which happened to me uby the plotting of the Jews;

20“how vI kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house,

21w“testifying to Jews, and also to Greeks, xrepentance toward God and faith toward our Lord Jesus Christ.

22“And see, now yI go bound in the spirit to Jerusalem, not knowing the things that will happen to me there,

23“except that zthe Holy Spirit testifies in every city, saying that chains and tribulations await me.

243“But anone of these things move me; nor do I count my life dear to myself, bso that I may finish my 4race with joy, cand the ministry dwhich I received from the Lord Jesus, to testify to the gospel of the grace of God.

25“And indeed, now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more.

26“Therefore I testify to you this day that I am einnocent5 of the blood of all men.

27“For I have not 6shunned to declare to you fthe whole counsel of God.

28g“Therefore take heed to yourselves and to all the flock, among which the Holy Spirit hhas made you overseers, to shepherd the church 7of God iwhich He purchased jwith His own blood.

29“For I know this, that after my departure ksavage wolves will come in among you, not sparing the flock.

30“Also lfrom among yourselves men will rise up, speaking 8perverse things, to draw away the disciples after themselves.

31“Therefore watch, and remember that mfor three years I did not cease to warn everyone night and day with tears.

32“So now, brethren, I commend you to God and nto the word of His grace, which is able oto build you up and give you pan inheritance among all those who are sanctified.

33“I have coveted no one’s silver or gold or apparel.

349“Yes, you yourselves know qthat these hands have provided for my necessities, and for those who were with me.

35“I have shown you in every way, rby laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive.’ ”

36And when he had said these things, he knelt down and prayed with them all.

37Then they all swept 10freely, and tfell on Paul’s neck and kissed him,

38sorrowing most of all for the words which he spoke, that they would see his face no more. And they accompanied him to the ship.

Acts 21

Warnings on the Journey to Jerusalem

1Now it came to pass, that when we had departed from them and set sail, running a straight course we came to Cos, the following day to Rhodes, and from there to Patara.

2And finding a ship sailing over to Phoenicia, we went aboard and set sail.

3When we had sighted Cyprus, we passed it on the left, sailed to Syria, and landed at Tyre; for there the ship was to unload her cargo.

4And finding 1disciples, we stayed there seven days. aThey told Paul through the Spirit not to go up to Jerusalem.

5When we had come to the end of those days, we departed and went on our way; and they all accompanied us, with wives and children, till we were out of the city. And bwe knelt down on the shore and prayed.

6When we had taken our leave of one another, we boarded the ship, and they returned chome.

7And when we had finished our voyage from Tyre, we came to Ptolemais, greeted the brethren, and stayed with them one day.

8On the next day we 2who were Paul’s companions departed and came to dCaesarea, and entered the house of Philip ethe evangelist, fwho was one of the seven, and stayed with him.

9Now this man had four virgin daughters gwho prophesied.

10And as we stayed many days, a certain prophet named hAgabus came down from Judea.

11When he had come to us, he took Paul’s belt, bound his own hands and feet, and said, “Thus says the Holy Spirit, i‘So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles.’ ”

12Now when we heard these things, both we and those from that place pleaded with him not to go up to Jerusalem.

13Then Paul answered, j“What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.”

14So when he would not be persuaded, we ceased, saying, k“The will of the Lord be done.”

Paul Urged to Make Peace

15And after those days we 3packed and went up to Jerusalem.

16Also some of the disciples from Caesarea went with us and brought with them a certain Mnason of Cyprus, an early disciple, with whom we were to lodge.

17lAnd when we had come to Jerusalem, the brethren received us gladly.

18On the following day Paul went in with us to mJames, and all the elders were present.

19When he had greeted them, nhe told in detail those things which God had done among the Gentiles othrough his ministry.

20And when they heard it, they glorified the Lord. And they said to him, “You see, brother, how many myriads of Jews there are who have believed, and they are all pzealous for the law;

21“but they have been informed about you that you teach all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children nor to walk according to the customs.

224“What then? The assembly must certainly meet, for they will hear that you have come.

23“Therefore do what we tell you: We have four men who have taken a vow.

24“Take them and be purified with them, and pay their expenses so that they may qshave their heads, and that all may know that those things of which they were informed concerning you are nothing, but that you yourself also walk orderly and keep the law.

25“But concerning the Gentiles who believe, rwe have written and decided 5that they should observe no such thing, except that they should keep themselves from things offered to idols, from blood, from things strangled, and from 6sexual immorality.”

Arrested in the Temple

26Then Paul took the men, and the next day, having been purified with them, sentered the temple tto announce the 7expiration of the days of purification, at which time an offering should be made for each one of them.

27Now when the seven days were almost ended, uthe Jews from Asia, seeing him in the temple, stirred up the whole crowd and vlaid hands on him,

28crying out, “Men of Israel, help! This is the man wwho teaches all men everywhere against the people, the law, and this place; and furthermore he also brought Greeks into the temple and has defiled this holy place.”

29(For they had 8previously seen xTrophimus the Ephesian with him in the city, whom they supposed that Paul had brought into the temple.)

30And yall the city was disturbed; and the people ran together, seized Paul, and dragged him out of the temple; and immediately the doors were shut.

31Now as they were zseeking to kill him, news came to the commander of the 9garrison that all Jerusalem was in an uproar.

32aHe immediately took soldiers and centurions, and ran down to them. And when they saw the commander and the soldiers, they stopped beating Paul.

33Then the bcommander came near and took him, and ccommanded him to be bound with two chains; and he asked who he was and what he had done.

34And some among the multitude cried one thing and some another. So when he could not ascertain the truth because of the tumult, he commanded him to be taken into the barracks.

35When he reached the stairs, he had to be carried by the soldiers because of the violence of the mob.

36For the multitude of the people followed after, crying out, d“Away with him!”

Addressing the Jerusalem Mob

(Acts 9:1–19; 26:12–18)

37Then as Paul was about to be led into the barracks, he said to the commander, “May I speak to you?” He replied, “Can you speak Greek?

38e“Are you not the Egyptian who some time ago stirred up a rebellion and led the four thousand assassins out into the wilderness?”

39But Paul said, f“I am a Jew from Tarsus, in Cilicia, a citizen of no 10mean city; and I implore you, permit me to speak to the people.”

40So when he had given him permission, Paul stood on the stairs and gmotioned with his hand to the people. And when there was a great silence, he spoke to them in the hHebrew language, saying,

Acts 22

Paul’s Defense at Jerusalem

1“Brethrena and fathers, hear my defense before you now.”

2And when they heard that he spoke to them in the bHebrew language, they kept all the more silent. Then he said:

3c“I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city dat the feet of eGamaliel, taught faccording to the strictness of our fathers’ law, and gwas zealous toward God has you all are today.

4i“I persecuted this Way to the death, binding and delivering into prisons both men and women,

5“as also the high priest bears me witness, and jall the council of the elders, kfrom whom I also received letters to the brethren, and went to Damascus lto bring in chains even those who were there to Jerusalem to be punished.

6“Now mit happened, as I journeyed and came near Damascus at about noon, suddenly a great light from heaven shone around me.

7“And I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?’

8“So I answered, ‘Who are You, Lord?’ And He said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’

9“And nthose who were with me indeed saw the light 1and were afraid, but they did not hear the voice of Him who spoke to me.

10“So I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Arise and go into Damascus, and there you will be told all things which are appointed for you to do.’

11“And since I could not see for the glory of that light, being led by the hand of those who were with me, I came into Damascus.

12“Then oa certain Ananias, a devout man according to the law, phaving a good testimony with all the qJews who dwelt there,

13“came to me; and he stood and said to me, ‘Brother Saul, receive your sight.’ And at that same hour I looked up at him.

14“Then he said, r‘The God of our fathers shas chosen you that you should tknow His will, and usee the Just One, vand hear the voice of His mouth.

15w‘For you will be His witness to all men of xwhat you have seen and heard.

16‘And now why are you waiting? Arise and be baptized, yand wash away your sins, zcalling on the name of the Lord.’

17“Now ait happened, when I returned to Jerusalem and was praying in the temple, that I was in a trance

18“and bsaw Him saying to me, c‘Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning Me.’

19“So I said, ‘Lord, dthey know that in every synagogue I imprisoned and ebeat those who believe on You.

20f‘And when the blood of Your martyr Stephen was shed, I also was standing by gconsenting 2to his death, and guarding the clothes of those who were killing him.’

21“Then He said to me, ‘Depart, hfor I will send you far from here to the Gentiles.’ ”

Paul’s Roman Citizenship

22And they listened to him until this word, and then they raised their voices and said, i“Away with such a fellow from the earth, for jhe is not fit to live!”

23Then, as they cried out and 3tore off their clothes and threw dust into the air,

24the commander ordered him to be brought into the barracks, and said that he should be examined under scourging, so that he might know why they shouted so against him.

25And as they bound him with thongs, Paul said to the centurion who stood by, k“Is it lawful for you to scourge a man who is a Roman, and uncondemned?”

26When the centurion heard that, he went and told the commander, saying, “Take care what you do, for this man is a Roman.”

27Then the commander came and said to him, “Tell me, are you a Roman?” He said, “Yes.”

28The commander answered, “With a large sum I obtained this citizenship.” And Paul said, “But I was born a citizen.”

29Then immediately those who were about to examine him withdrew from him; and the commander was also afraid after he found out that he was a Roman, and because he had bound him.

The Sanhedrin Divided

30The next day, because he wanted to know for certain why he was accused by the Jews, he released him from his bonds, and commanded the chief priests and all their council to appear, and brought Paul down and set him before them.

Acts 23

The Jerusalem Jews Plot to Kill Paul

1Then Paul, looking earnestly at the council, said, “Men and brethren, aI have lived in all good conscience before God until this day.”

2And the high priest Ananias commanded those who stood by him bto strike him on the mouth.

3Then Paul said to him, “God will strike you, you whitewashed wall! For you sit to judge me according to the law, and cdo you command me to be struck contrary to the law?”

4And those who stood by said, “Do you revile God’s high priest?”

5Then Paul said, d“I did not know, brethren, that he was the high priest; for it is written, e‘You shall not speak evil of a ruler of your people.’ ”

6But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, “Men and brethren, fI am a Pharisee, the son of a Pharisee; gconcerning the hope and resurrection of the dead I am being judged!”

7And when he had said this, a dissension arose between the Pharisees and the Sadducees; and the assembly was divided.

8hFor Sadducees say that there is no resurrection—and no angel or spirit; but the Pharisees confess both.

9Then there arose a loud outcry. And the scribes of the Pharisees’ party arose and protested, saying, i“We find no evil in this man; 1but jif a spirit or an angel has spoken to him, klet us not fight against God.”

10Now when there arose a great dissension, the commander, fearing lest Paul might be pulled to pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks.

The Plot Against Paul

11But lthe following night the Lord stood by him and said, 2“Be of good cheer, Paul; for as you have testified for Me in mJerusalem, so you must also bear witness at nRome.”

12And when it was day, osome of the Jews banded together and bound themselves under an oath, saying that they would neither eat nor drink till they had pkilled Paul.

13Now there were more than forty who had formed this conspiracy.

14They came to the chief priests and qelders, and said, “We have bound ourselves under a great oath that we will eat nothing until we have killed Paul.

15“Now you, therefore, together with the council, suggest to the commander that he be brought down to you 3tomorrow, as though you were going to make further inquiries concerning him; but we are ready to kill him before he comes near.”

16So when Paul’s sister’s son heard of their ambush, he went and entered the barracks and told Paul.

17Then Paul called one of the centurions to him and said, “Take this young man to the commander, for he has something to tell him.”

18So he took him and brought him to the commander and said, “Paul the prisoner called me to him and asked me to bring this young man to you. He has something to say to you.”

19Then the commander took him by the hand, went aside, and asked privately, “What is it that you have to tell me?”

20And he said, r“The Jews have agreed to ask that you bring Paul down to the council tomorrow, as though they were going to inquire more fully about him.

21“But do not yield to them, for more than forty of them lie in wait for him, men who have bound themselves by an oath that they will neither eat nor drink till they have killed him; and now they are ready, waiting for the promise from you.”

22So the commander let the young man depart, and commanded him, “Tell no one that you have revealed these things to me.”

Sent to Felix

23And he called for two centurions, saying, “Prepare two hundred soldiers, seventy horsemen, and two hundred spearmen to go to sCaesarea at the third hour of the night;

24“and provide mounts to set Paul on, and bring him safely to Felix the governor.”

25He wrote a letter in the following manner:

26Claudius Lysias,

To the most excellent governor Felix:

Greetings.

27tThis man was seized by the Jews and was about to be killed by them. Coming with the troops I rescued him, having learned that he was a Roman.

28uAnd when I wanted to know the reason they accused him, I brought him before their council.

29I found out that he was accused vconcerning questions of their law, wbut had nothing charged against him deserving of death or chains.

30And xwhen it was told me that 4the Jews lay in wait for the man, I sent him immediately to you, and yalso commanded his accusers to state before you the charges against him.

Farewell.

31Then the soldiers, as they were commanded, took Paul and brought him by night to Antipatris.

32The next day they left the horsemen to go on with him, and returned to the barracks.

33When they came to zCaesarea and had delivered the aletter to the governor, they also presented Paul to him.

34And when the governor had read it, he asked what province he was from. And when he understood that he was from bCilicia,

35he said, c“I will hear you when your accusers also have come.” And he commanded him to be kept in dHerod’s 5Praetorium.

Acts 24

Accused of Sedition

1Now after afive days bAnanias the high priest came down with the elders and a certain orator named Tertullus. These gave evidence to the governor against Paul.

2And when he was called upon, Tertullus began his accusation, saying: “Seeing that through you we enjoy great peace, and 1prosperity is being brought to this nation by your foresight,

3“we accept it always and in all places, most noble Felix, with all thankfulness.

4“Nevertheless, not to be tedious to you any further, I beg you to hear, by your 2courtesy, a few words from us.

5c“For we have found this man a plague, a creator of dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.

6d“He even tried to profane the temple, and we seized him, 3and wanted eto judge him according to our law.

7f“But the commander Lysias came by and with great violence took him out of our hands,

8g“commanding his accusers to come to you. By examining him yourself you may ascertain all these things of which we accuse him.”

9And the Jews also 4assented, maintaining that these things were so.

The Defense Before Felix

10Then Paul, after the governor had nodded to him to speak, answered: “Inasmuch as I know that you have been for many years a judge of this nation, I do the more cheerfully answer for myself,

11“because you may ascertain that it is no more than twelve days since I went up to Jerusalem hto worship.

12i“And they neither found me in the temple disputing with anyone nor inciting the crowd, either in the synagogues or in the city.

13“Nor can they prove the things of which they now accuse me.

14“But this I confess to you, that according to jthe Way which they call a sect, so I worship the kGod of my fathers, believing all things which are written in lthe Law and in the Prophets.

15m“I have hope in God, which they themselves also accept, nthat there will be a resurrection 5of the dead, both of the just and the unjust.

16o“This being so, I myself always strive to have a conscience without offense toward God and men.

17“Now after many years pI came to bring alms and offerings to my nation,

18q“in the midst of which some Jews from Asia found me rpurified in the temple, neither with a mob nor with tumult.

19s“They ought to have been here before you to object if they had anything against me.

20“Or else let those who are here themselves say 6if they found any wrongdoing in me while I stood before the council,

21“unless it is for this one statement which I cried out, standing among them, t‘Concerning the resurrection of the dead I am being judged by you this day.’ ”

Felix Procrastinates

22But when Felix heard these things, having more accurate knowledge of the uWay, he adjourned the proceedings and said, “When vLysias the commander comes down, I will make a decision on your case.”

23So he commanded the centurion to keep Paul and to let him have liberty, and wtold him not to forbid any of his friends to provide for or visit him.

24And after some days, when Felix came with his wife Drusilla, who was Jewish, he sent for Paul and heard him concerning the xfaith in Christ.

25Now as he reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, “Go away for now; when I have a convenient time I will call for you.”

26Meanwhile he also hoped that ymoney would be given him by Paul, 7that he might release him. Therefore he sent for him more often and conversed with him.

27But after two years Porcius Festus succeeded Felix; and Felix, zwanting to do the Jews a favor, left Paul bound.

Acts 25

Paul Appeals to Caesar

1Now when Festus had come to the province, after three days he went up from aCaesarea to Jerusalem.

2bThen the 1high priest and the chief men of the Jews informed him against Paul; and they petitioned him,

3asking a favor against him, that he would summon him to Jerusalem—cwhile they lay in ambush along the road to kill him.

4But Festus answered that Paul should be kept at Caesarea, and that he himself was going there shortly.

5“Therefore,” he said, “let those who have authority among you go down with me and accuse this man, to see dif there is any fault in him.”

6And when he had remained among them more than ten days, he went down to Caesarea. And the next day, sitting on the judgment seat, he commanded Paul to be brought.

7When he had come, the Jews who had come down from Jerusalem stood about eand laid many serious complaints against Paul, which they could not prove,

8while he answered for himself, f“Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended in anything at all.”

9But Festus, gwanting to do the Jews a favor, answered Paul and said, h“Are you willing to go up to Jerusalem and there be judged before me concerning these things?”

10So Paul said, “I stand at Caesar’s judgment seat, where I ought to be judged. To the Jews I have done no wrong, as you very well know.

11i“For if I am an offender, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men accuse me, no one can deliver me to them. jI appeal to Caesar.”

12Then Festus, when he had conferred with the council, answered, “You have appealed to Caesar? To Caesar you shall go!”

Paul Before Agrippa

13And after some days King Agrippa and Bernice came to Caesarea to greet Festus.

14When they had been there many days, Festus laid Paul’s case before the king, saying: k“There is a certain man left a prisoner by Felix,

15l“about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him.

16m“To them I answered, ‘It is not the custom of the Romans to deliver any man 2to destruction before the accused meets the accusers face to face, and has opportunity to answer for himself concerning the charge against him.’

17“Therefore when they had come together, nwithout any delay, the next day I sat on the judgment seat and commanded the man to be brought in.

18“When the accusers stood up, they brought no accusation against him of such things as I 3supposed,

19o“but had some questions against him about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive.

20“And because I was uncertain of such questions, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters.

21“But when Paul pappealed to be reserved for the decision of Augustus, I commanded him to be kept till I could send him to Caesar.”

22Then qAgrippa said to Festus, “I also would like to hear the man myself.” “Tomorrow,” he said, “you shall hear him.”

23So the next day, when Agrippa and Bernice had come with great 4pomp, and had entered the auditorium with the commanders and the prominent men of the city, at Festus’ command rPaul was brought in.

24And Festus said: “King Agrippa and all the men who are here present with us, you see this man about whom sthe whole assembly of the Jews petitioned me, both at Jerusalem and here, crying out that he was tnot fit to live any longer.

25“But when I found that uhe had committed nothing deserving of death, vand that he himself had appealed to Augustus, I decided to send him.

26“I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write.

27“For it seems to me unreasonable to send a prisoner and not to specify the charges against him.”

Acts 26

Paul’s Early Life

1Then Agrippa said to Paul, “You are permitted to speak for yourself.” So Paul stretched out his hand and answered for himself:

2“I think myself ahappy, King Agrippa, because today I shall answer bfor myself before you concerning all the things of which I am caccused by the Jews,

3“especially because you are expert in all customs and questions which have to do with the Jews. Therefore I beg you to hear me patiently.

4“My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know.

5“They knew me from the first, if they were willing to testify, that according to dthe strictest sect of our religion I lived a Pharisee.

6e“And now I stand and am judged for the hope of fthe promise made by God to our fathers.

7“To this promise gour twelve tribes, earnestly serving God hnight and day, ihope to attain. For this hope’s sake, King Agrippa, I am accused by the Jews.

8“Why should it be thought incredible by you that God raises the dead?

9j“Indeed, I myself thought I must do many things 1contrary to the name of kJesus of Nazareth.

10l“This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority mfrom the chief priests; and when they were put to death, I cast my vote against them.

11n“And I punished them often in every synagogue and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities.

Paul Recounts His Conversion

(Acts 9:1–19; 22:6–16)

12o“While thus occupied, as I journeyed to Damascus with authority and commission from the chief priests,

13“at midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me.

14“And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, ‘Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.’

15“So I said, ‘Who are You, Lord?’ And He said, ‘I am Jesus, whom you are persecuting.

16‘But rise and stand on your feet; for I have appeared to you for this purpose, pto make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you.

17‘I will 2deliver you from the Jewish people, as well as from the Gentiles, qto whom I 3now send you,

18r‘to open their eyes, in order sto turn them from darkness to light, and from the power of Satan to God, tthat they may receive forgiveness of sins and uan inheritance among those who are vsanctified4 by faith in Me.’

Paul’s Post-Conversion Life

19“Therefore, King Agrippa, I was not disobedient to the heavenly vision,

20“but wdeclared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do xworks befitting repentance.

21“For these reasons the Jews seized me in the temple and tried to kill me.

22“Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those ywhich the prophets and zMoses said would come—

23a“that the Christ would suffer, bthat He would be the first to rise from the dead, and cwould proclaim light to the Jewish people and to the Gentiles.”

Agrippa Parries Paul’s Challenge

24Now as he thus made his defense, Festus said with a loud voice, “Paul, dyou are beside yourself! Much learning is driving you mad!”

25But he said, “I am not 5mad, most noble Festus, but speak the words of truth and reason.

26“For the king, before whom I also speak freely, eknows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner.

27“King Agrippa, do you believe the prophets? I know that you do believe.”

28Then Agrippa said to Paul, “You almost persuade me to become a Christian.”

29And Paul said, f“I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains.”

30When he had said these things, the king stood up, as well as the governor and Bernice and those who sat with them;

31and when they had gone aside, they talked among themselves, saying, g“This man is doing nothing deserving of death or chains.”

32Then Agrippa said to Festus, “This man might have been set hfree iif he had not appealed to Caesar.”

Acts 27

The Voyage to Rome Begins

1And when ait was decided that we should sail to Italy, they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment.

2So, entering a ship of Adramyttium, we put to sea, meaning to sail along the coasts of Asia. bAristarchus, a Macedonian of Thessalonica, was with us.

3And the next day we landed at Sidon. And Julius ctreated Paul kindly and gave him liberty to go to his friends and receive care.

4When we had put to sea from there, we sailed under the shelter of Cyprus, because the winds were contrary.

5And when we had sailed over the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia.

6There the centurion found dan Alexandrian ship sailing to Italy, and he put us on board.

7When we had sailed slowly many days, and arrived with difficulty off Cnidus, the wind not permitting us to proceed, we sailed under the shelter of eCrete off Salmone.

8Passing it with difficulty, we came to a place called Fair Havens, near the city of Lasea.

Paul’s Warning Ignored

9Now when much time had been spent, and sailing was now dangerous fbecause 1the Fast was already over, Paul advised them,

10saying, “Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship, but also our lives.”

11Nevertheless the centurion was more persuaded by the helmsman and the owner of the ship than by the things spoken by Paul.

12And because the harbor was not suitable to winter in, the majority advised to set sail from there also, if by any means they could reach Phoenix, a harbor of Crete opening toward the southwest and northwest, and winter there.

In the Tempest

13When the south wind blew softly, supposing that they had obtained their desire, putting out to sea, they sailed close by Crete.

14But not long after, a tempestuous head wind arose, called 2Euroclydon.

15So when the ship was caught, and could not head into the wind, we let her 3drive.

16And running under the shelter of an island called 4Clauda, we secured the skiff with difficulty.

17When they had taken it on board, they used cables to undergird the ship; and fearing lest they should run aground on the 5Syrtis Sands, they struck sail and so were driven.

18And because we were exceedingly tempest-tossed, the next day they lightened the ship.

19On the third day gwe threw the ship’s tackle overboard with our own hands.

20Now when neither sun nor stars appeared for many days, and no small tempest beat on us, all hope that we would be saved was finally given up.

21But after long abstinence from food, then Paul stood in the midst of them and said, “Men, you should have listened to me, and not have sailed from Crete and incurred this disaster and loss.

22“And now I urge you to take 6heart, for there will be no loss of life among you, but only of the ship.

23h“For there stood by me this night an angel of the God to whom I belong and iwhom I serve,

24“saying, ‘Do not be afraid, Paul; you must be brought before Caesar; and indeed God has granted you all those who sail with you.’

25“Therefore take heart, men, jfor I believe God that it will be just as it was told me.

26“However, kwe must run aground on a certain island.”

27Now when the fourteenth night had come, as we were driven up and down in the Adriatic Sea, about midnight the sailors sensed that they were drawing near some land.

28And they took soundings and found it to be twenty fathoms; and when they had gone a little farther, they took soundings again and found it to be fifteen fathoms.

29Then, fearing lest we should run aground on the rocks, they dropped four anchors from the stern, and 7prayed for day to come.

30And as the sailors were seeking to escape from the ship, when they had let down the skiff into the sea, under pretense of putting out anchors from the prow,

31Paul said to the centurion and the soldiers, “Unless these men stay in the ship, you cannot be saved.”

32Then the soldiers cut away the ropes of the skiff and let it fall off.

33And as day was about to dawn, Paul implored them all to take food, saying, “Today is the fourteenth day you have waited and continued without food, and eaten nothing.

34“Therefore I urge you to take nourishment, for this is for your survival, lsince not a hair will fall from the head of any of you.”

35And when he had said these things, he took bread and mgave thanks to God in the presence of them all; and when he had broken it he began to eat.

36Then they were all encouraged, and also took food themselves.

37And in all we were two hundred and seventy-six npersons on the ship.

38So when they had eaten enough, they lightened the ship and threw out the wheat into the sea.

Shipwrecked on Malta

39When it was day, they did not recognize the land; but they observed a bay with a beach, onto which they planned to run the ship if possible.

40And they 8let go the anchors and left them in the sea, meanwhile loosing the rudder ropes; and they hoisted the mainsail to the wind and made for shore.

41But striking 9a place where two seas met, othey ran the ship aground; and the prow stuck fast and remained immovable, but the stern was being broken up by the violence of the waves.

42And the soldiers’ plan was to kill the prisoners, lest any of them should swim away and escape.

43But the centurion, wanting to save Paul, kept them from their purpose, and commanded that those who could swim should jump overboard first and get to land,

44and the rest, some on boards and some on parts of the ship. And so it was pthat they all escaped safely to land.

Acts 28

Paul’s Ministry on Malta

1Now when they had escaped, they then found out that athe island was called Malta.

2And the bnatives1 showed us unusual kindness; for they kindled a fire and made us all welcome, because of the rain that was falling and because of the cold.

3But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand.

4So when the natives saw the creature hanging from his hand, they said to one another, “No doubt this man is a murderer, whom, though he has escaped the sea, yet justice does not allow to live.”

5But he shook off the creature into the fire and csuffered no harm.

6However, they were expecting that he would swell up or suddenly fall down dead. But after they had looked for a long time and saw no harm come to him, they changed their minds and dsaid that he was a god.

7In that region there was an estate of the 2leading citizen of the island, whose name was Publius, who received us and entertained us courteously for three days.

8And it happened that the father of Publius lay sick of a fever and dysentery. Paul went in to him and eprayed, and fhe laid his hands on him and healed him.

9So when this was done, the rest of those on the island who had diseases also came and were healed.

10They also honored us in many gways; and when we departed, they provided such things as were hnecessary.

Arrival at Rome

11After three months we sailed in ian Alexandrian ship whose figurehead was the 3Twin Brothers, which had wintered at the island.

12And landing at Syracuse, we stayed three days.

13From there we circled round and reached Rhegium. And after one day the south wind blew; and the next day we came to Puteoli,

14where we found jbrethren, and were invited to stay with them seven days. And so we went toward Rome.

15And from there, when the brethren heard about us, they came to meet us as far as Appii Forum and Three Inns. When Paul saw them, he thanked God and took courage.

16Now when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but kPaul was permitted to dwell by himself with the soldier who guarded him.

Paul’s Ministry at Rome

17And it came to pass after three days that Paul called the leaders of the Jews together. So when they had come together, he said to them: “Men and brethren, lthough I have done nothing against our people or the customs of our fathers, yet mI was delivered as a prisoner from Jerusalem into the hands of the Romans,

18“who, nwhen they had examined me, wanted to let me go, because there was no cause for putting me to death.

19“But when the 4Jews spoke against it, oI was compelled to appeal to Caesar, not that I had anything of which to accuse my nation.

20“For this reason therefore I have called for you, to see you and speak with you, because pfor the hope of Israel I am bound with qthis chain.”

21Then they said to him, “We neither received letters from Judea concerning you, nor have any of the brethren who came reported or spoken any evil of you.

22“But we desire to hear from you what you think; for concerning this sect, we know that rit is spoken against everywhere.”

23So when they had appointed him a day, many came to him at his lodging, sto whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus tfrom both the Law of Moses and the Prophets, from morning till evening.

24And usome were persuaded by the things which were spoken, and some disbelieved.

25So when they did not agree among themselves, they departed after Paul had said one word: “The Holy Spirit spoke rightly through Isaiah the prophet to 5our fathers,

26“saying,

v‘Go to this people and say:

“Hearing you will hear, and shall not understand;

And seeing you will see, and not perceive;

27For the hearts of this people have grown dull.

Their ears are hard of hearing,

And their eyes they have closed,

Lest they should see with their eyes and hear with their ears,

Lest they should understand with their hearts and turn,

So that I should heal them.” ’

28“Therefore let it be known to you that the salvation of God has been sent wto the Gentiles, and they will hear it!”

296And when he had said these words, the Jews departed and had a great dispute among themselves.

30Then Paul dwelt two whole years in his own rented house, and received all who came to him,

31xpreaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him.

Acts Commentaries

Acts 1

1:1 former account. The Gospel of Luke (Luke 1:1–4; see Introduction: Background and Setting). That account chronicled the life and teaching of Jesus, through His death, resurrection, and ascension (Luke 24:51). Theophilus. The original recipient of this book. See note on Luke 1:3. all that Jesus began both to do and teach. Jesus taught the disciples by word and deed the truth necessary to carry on His work. On the cross, He finished the work of redemption, but He had only started the proclamation of its glories.

1:2 taken up. Christ’s ascension to the Father (cf. Luke 24:51). Luke uses this term 3 other times (vv. 9, 11, 22) to describe the end of the Lord’s earthly ministry (cf. John 6:62; 13:1, 3; 16:28; 17:13; 20:17). through the Holy Spirit had given commandments. The Spirit was the source and power of Jesus’ earthly ministry (cf. Matt. 4:1; 12:18; Mark 1:12; Luke 3:22; 4:1, 14, 18) and of the apostles’ service (cf. Luke 24:49; John 14:16, 17; 16:7). “Commandments” are authoritative NT truths, revealed to the apostles (cf. John 14:26; 16:13–15). He had chosen. The Lord sovereignly chose the apostles for salvation and service (cf. John 6:70; 15:16).

1:3 presented Himself…by many infallible proofs. Cf. John 20:30; 1 Cor. 15:5–8. To give the apostles confidence to present His message, Jesus entered a locked room (John 20:19), showed His crucifixion wounds (Luke 24:39), and ate and drank with the disciples (Luke 24:41–43). forty days. The time period between Jesus’ resurrection and ascension during which He appeared at intervals to the apostles and others (1 Cor. 15:5–8) and provided convincing evidence of His resurrection. kingdom of God. Cf. 8:12; 14:22; 19:8; 20:25; 28:23, 31. Here this expression refers to the sphere of salvation, the gracious domain of divine rule over believers’ hearts (see notes on 1 Cor. 6:9; Eph. 5:5; cf. 17:7; Col. 1:13, 14; Rev. 11:15; 12:10). This was the dominant theme during Christ’s earthly ministry (cf. Matt. 4:23; 9:35; Mark 1:15; Luke 4:43; 9:2; John 3:3–21).

1:4 being assembled together with them. An alternative reading, “eating with them,” is preferred (cf. 10:41; Luke 24:42, 43). The fact that Jesus ate provides additional proof of His bodily resurrection. wait for the Promise of the Father. Jesus repeatedly promised that God would send them His Spirit (Luke 11:13; 24:49; John 7:39; 14:16, 26; 15:26; 16:7; see note on John 20:22).

1:5 John…baptized with water. See note on 2:38. baptized with the Holy Spirit. The apostles had to wait until the Day of Pentecost, but since then all believers are baptized with the Holy Spirit at salvation (see note on 1 Cor. 12:13; cf. Rom. 8:9; 1 Cor. 6:19, 20; Titus 3:5, 6). not many days from now. God’s promise was fulfilled just 10 days later.

1:6 restore the kingdom to Israel. The apostles still believed the earthly form of the kingdom of Messiah would soon be re-established (cf. Luke 19:11; 24:21). They also knew that Ezek. 36 and Joel 2 connected the coming of the kingdom with the outpouring of the Spirit whom Jesus had promised.

1:7 This verse shows that the apostles’ expectation of a literal, earthly kingdom mirrored what Christ taught and what the OT predicted. Otherwise, He would have corrected them about such a crucial aspect of His teaching. times or seasons. These two words refer to features, eras, and events that will be part of His earthly kingdom reign, which will begin at the second coming (Matt. 25:21–34). The exact time of His return, however, remains unrevealed (Mark 13:32; cf. Deut. 29:29).

1:8 The apostles’ mission of spreading the gospel was the major reason the Holy Spirit empowered them. This event dramatically altered world history, and the gospel message eventually reached all parts of the earth (Matt. 28:19, 20). receive power. The apostles had already experienced the Holy Spirit’s saving, guiding, teaching, and miracle-working power. Soon they would receive His indwelling presence and a new dimension of power for witness (see notes on 2:4; 1 Cor. 6:19, 20; Eph. 3:16, 20). witnesses. People who tell the truth about Jesus Christ (cf. John 14:26; 1 Pet. 3:15). The Gr. word means “one who dies for his faith” because that was commonly the price of witnessing. Judea. The region in which Jerusalem was located. Samaria. The region immediately to the N of Judea (see note on 8:5).

1:9 taken up. See note on v. 2. God the Father took Jesus, in His resurrection body, from this world to His rightful place at the Father’s right hand (Luke 24:51; cf. 2:33; John 17:1–6). a cloud. A visible reminder that God’s glory was present as the apostles watched the ascension. For some of them, this was not the first time they had witnessed divine glory (Mark 9:26); neither will it be the last time clouds accompany Jesus (Mark 13:26; 14:62; see note on Rev. 1:7).

1:10 two men…in white apparel. Two angels in the form of men (cf. Gen. 18:2; Josh. 5:13–15; Mark 16:5).

1:11 Men of Galilee. All the apostles were from Galilee except for Judas, who had killed himself by this time (cf. v. 18). in like manner. Christ one day will return to earth (to the Mt. of Olives), in the same way He ascended (with clouds), to set up His kingdom (cf. Dan. 7:13; Zech. 14:4; Matt. 24:30; 26:64; Rev. 1:7; 14:14).

1:12 mount called Olivet. Located across the Kidron Valley, E of Jerusalem, this large hill rising about 200 ft. higher in elevation than the city, was the site from which Jesus ascended into heaven (Luke 24:50, 51). Sabbath day’s journey. One-half of a mi. (about 2,000 cubits), the farthest distance a faithful Jew could travel on the Sabbath to accommodate the prohibition of Ex. 16:29. This measurement was derived from tradition based on Israel’s encampments in the wilderness. The tents farthest out on the camp’s perimeter were 2,000 cubits from the center tabernacle—the longest distance anyone had to walk to reach the tabernacle on the Sabbath (Josh. 3:4; cf. Num. 35:5).

1:13 upper room. Where the Last Supper may have been celebrated (Mark 14:15) and where Jesus had appeared to the apostles after His resurrection. Bartholomew. This disciple is also called Nathanael (John 1:45–49; 21:2). James the son of Alphaeus. See note on Matt. 10:2. The same person as James the younger, also called “the Less” to distinguish him from James, the brother of John (Mark 15:40). Zealot. See note on Matt. 10:4. Judas the son of James. The preferred rendering is “the brother of.” See note on Matt. 10:3. He was also known as Thaddaeus (Mark 3:18).

1:14 continued…in prayer. The pattern of praying in the name of Jesus started at this time (cf. John 14:13, 14). with the women. Doubtless they included Mary Magdalene, Mary the wife of Clopas, the sisters Mary and Martha, and Salome. Some of the apostles’ wives also may have been present (cf. 1 Cor. 9:5). Mary the mother of Jesus. See notes on Luke 1:27, 28. Mary’s name does not appear again in the NT. brothers. Jesus’ half-brothers, named in Mark 6:3 as James, Joses, Judas, and Simon. James was the leader of the Jerusalem church (12:17; 15:13–22) and author of the epistle that bears his name. Judas (Jude) wrote the epistle of Jude. At this time they were new believers in Jesus as God, Savior, and Lord, whereas only 8 months earlier John had mentioned their unbelief (John 7:5).

1:15 in those days. Some unspecified time during the believers’ 10 days of prayer and fellowship between the ascension and Pentecost. Peter. See note on Matt. 10:2. The acknowledged leader of the apostles took charge.

1:16 Men and brethren. The 120 believers who were gathered (v. 15). this Scripture had to be fulfilled. The two OT passages Peter quotes in v. 20 are Pss. 69:25; 109:8. When God gives prophecies, they will come to pass (cf. Ps. 115:3; Is. 46:10; 55:11). the Holy Spirit…by the mouth of David. Scripture contains no clearer description of divine inspiration. God spoke through David’s mouth, actually referring to his writing (see note on 2 Pet. 1:21).

1:17 obtained a part in this ministry. Judas Iscariot was a member of the 12, but was never truly saved which is why he was called “the son of perdition” (John 17:12). See Matt. 26:24; John 6:64, 70, 71; cf. 2:23; Luke 22:22.

1:18 this man purchased a field. Because the field was bought with the money the Jewish leaders paid Judas to betray Jesus, which he returned to them (Matt. 27:3–10), Luke refers to Judas as if he was the buyer (cf. Zech. 11:12, 13). wages of iniquity. The 30 pieces of silver paid to Judas. falling headlong. Apparently the tree on which Judas chose to hang himself (Matt. 27:5) overlooked a cliff. Likely, the rope or branch broke (or the knot slipped) and his body was shattered on the rocks below.

1:19 Akel Dama…Field of Blood. This is the Aram. name of the field bought by the Jewish leaders. Traditionally, the field is located S of Jerusalem in the Valley of Hinnom, where that valley crosses the Kidron Valley. The soil there was good for making pottery, thus Matthew identifies it as “the potter’s field” (Matt. 27:7, 10; see notes on v. 18).

1:20 it is written. See note on v. 16. Peter used the most compelling proof, Scripture, to reassure the believers that Judas’ defection and the choice of his replacement were both in God’s purpose (cf. Ps. 55:12–15).

Acts 1:20

Ministries of the Holy Spirit

Baptismal Medium—1 Cor. 12:13

Calls to Ministry—Acts 13:2-4

Channel of Divine Revelation—2 Sam. 23:2; Neh. 9:30; Zech. 7:12; John 14:17

Empowers—Ex. 31:2, 3; Judg. 13:25; Acts 1:8

Fills—Luke 4:1; Acts 2:4; Eph. 5:18

Guarantees—2 Cor. 1:22; 5:5; Eph. 1:14

Guards—2 Tim. 1:14

Helps—John 14:16, 26; 15:26; 16:7

Illuminates—1 Cor. 2:10-13

Indwells—Rom. 8:9-11; 1 Cor. 3:16; 6:19

Intercedes—Rom. 8:26, 27

Produces fruit—Gal. 5:22, 23

Provides Spiritual Character—Gal. 5:16, 18, 25

Regenerates—John 3:5, 6, 8

Restrains/Convicts of Sin—Gen. 6:3; John 16:8-10; Acts 7:51

Sanctifies—Rom. 15:16; 1 Cor. 6:11; 2 Thess. 2:13

Seals—2 Cor. 1:22; Eph. 1:14; 4:30

Selects Overseers—Acts 20:28

Source of Fellowship—2 Cor. 13:14; Phil. 2:1

Source of Liberty—2 Cor. 3:17, 18

Source of Power—Eph. 3:16

Source of Unity—Eph. 4:3, 4

Source of Spiritual Gifts—1 Cor. 12:4-11

Teaches—John 14:26; Acts 15:28; 1 John 2:20, 27

1:21 went in and out among us. The first requirement for Judas’ successor was that he had participated in Jesus’ earthly ministry.

1:22 baptism of John. Jesus’ baptism by John the Baptist (Matt. 3:13–17; Mark 1:9–11; Luke 3:21–23). a witness with us of His resurrection. A second requirement for Judas’ successor was that he had to have seen the resurrected Christ. The resurrection was central to apostolic preaching (cf. 2:24, 32; 3:15; 5:30; 10:40; 13:30–37).

1:23 Barsabas…Justus. Barsabas means “son of the Sabbath.” Justus (“the righteous”) was Joseph’s Lat. name. Many Jews in the Roman Empire had equivalent Gentile names. Matthias. The name means “gift of God.” The ancient historian Eusebius claims Matthias was among the 70 of Luke 10:1.

1:24 You have chosen. Judas’ successor was sovereignly determined (see notes on v. 20).

1:25 his own place. Judas chose his own fate of hell by rejecting Christ. It is not unfair to say that Judas and all others who go to hell belong there (cf. John 6:70).

1:26 cast their lots. A common OT method of determining God’s will (cf. Lev. 16:8–10; Josh. 7:14; Prov. 18:18; see note on Prov. 16:33). This is the last biblical mention of lots—the coming of the Spirit made them unnecessary.

Acts 2

2:1 Day of Pentecost. “Pentecost” means “fiftieth” and refers to the Feast of Weeks (Ex. 34:22, 23) or Harvest (Lev. 23:16), which was celebrated 50 days after Passover in May/June (Lev. 23:15–22). It was one of 3 annual feasts for which the nation was to come to Jerusalem (see note on Ex. 23:14–19). At Pentecost, an offering of firstfruits was made (Lev. 23:20). The Holy Spirit came on this day as the firstfruits of the believer’s inheritance (cf. 2 Cor. 5:5; Eph. 1:11, 14). Those gathered into the church then were also the firstfruits of the full harvest of all believers to come after. in one place. The upper room mentioned in 1:13.

2:2 a sound…as…mighty wind. Luke’s simile described God’s action of sending the Holy Spirit. Wind is frequently used in Scripture as a picture of the Spirit (cf. Ezek. 37:9, 10; John 3:8).

2:3 The disciples could not comprehend the significance of the Spirit’s arrival without the Lord sovereignly illustrating what was occurring with a visible phenomenon. tongues, as of fire. Just as the sound, like wind, was symbolic, these were not literal flames of fire but supernatural indicators, like fire, that God had sent the Holy Spirit upon each believer. In Scripture, fire often denoted the divine presence (cf. Ex. 3:2–6). God’s use of a fire-like appearance here parallels what He did with the dove when Jesus was baptized (Matt. 3:11; Luke 3:16).

2:4 all. The apostles and the 120. Cf. Joel 2:28–32. filled with the Holy Spirit. In contrast to the baptism with the Spirit, which is the one-time act by which God places believers into His body (see notes on 1 Cor. 12:13), the filling is a repeated reality of Spirit-controlled behavior that God commands believers to maintain (see notes on Eph. 5:18). Peter and many others in Acts 2 were filled with the Spirit again (e.g., 4:8, 31; 6:5; 7:55) and so spoke boldly the Word of God. The fullness of the Spirit affects all areas of life, not just speaking boldly (cf. Eph. 5:19–33). with other tongues. Known languages (see notes on v. 6; 1 Cor. 14:1–25), not ecstatic utterances. These languages given by the Spirit were a sign of judgment to unbelieving Israel (see notes on 1 Cor. 14:21, 22). They also showed that from then on God’s people would come from all nations, and marked the transition from Israel to the church. Tongues speaking occurs only twice more in Acts (10:46; 19:6).

2:5 Jews, devout men. Hebrew males who made the pilgrimage to Jerusalem. They were expected to celebrate Pentecost (see note on v. 1) in Jerusalem, as part of observing the Jewish religious calendar. See note on Ex. 23:14–19.

2:6 this sound. The noise like gusty wind (v. 2), not the sound of the various languages. speak in his own language. As the believers were speaking, each pilgrim in the crowd recognized the language or dialect from his own country.

2:7 Galileans. Inhabitants of the mostly rural area of northern Israel around the Sea of Galilee. Galilean Jews spoke with a distinct regional accent and were considered to be unsophisticated and uneducated by the southern Judean Jews. When Galileans were seen to be speaking so many different languages, the Judean Jews were astonished.

2:9–11 The listing of specific countries and ethnic groups proves again that these utterances were known human languages.

2:9 Parthians. They lived in what is modern Iran. Medes. In Daniel’s time, they ruled with the Persians, but had settled in Parthia. Elamites. They were from the southwestern part of the Parthian Empire. Mesopotamia. This means “between the rivers” (the Tigris and Euphrates). Many Jews still lived there, descendants of those who were in captivity and who never returned to the land of Israel (cf. 2 Chr. 36:22, 23). Judea. All the region once controlled by David and Solomon, including Syria.

2:9, 10 Cappadocia, Pontus and Asia, Phrygia and Pamphylia. All were districts in Asia Minor, in what is now Turkey.

2:10 Egypt. Many Jews lived there, especially in the city of Alexandria. The nation then covered the same general area as modern Egypt. Libya adjoining Cyrene. These districts were W of Egypt, along the North African coast. Rome. The capital of the Empire had a sizeable Jewish population, dating from the second century B.C. proselytes. Gentile converts to Judaism. Jews in Rome were especially active in seeking such converts.

2:11 Cretans. Residents of the island of Crete, off the southern coast of Greece. Arabs. Jews who lived S of Damascus, among the Nabatean Arabs (cf. Gal. 1:17). we hear them speaking. See note on v. 6. wonderful works of God. The Christians were quoting from the OT what God had done for His people (cf. Ex. 15:11; Pss. 40:5; 77:11; 96:3; 107:21). Such praises were often heard in Jerusalem during festival times.

2:13 new wine. A drink that could have made one drunk.

2:14–40 After the Holy Spirit’s arrival, the first major event of church history was Peter’s sermon, which led to 3,000 conversions and established the church (vv. 41–47).

2:14 with the eleven. This number of the apostles included the newly-appointed Matthias, who replaced Judas Iscariot (see notes on 1:23, 24).

2:15 the third hour. Calculated in Jewish fashion from sunrise, this was 9:00 a.m.

2:16–21 See Introduction to Joel: Interpretive Challenges; see notes on Joel 2:28–32. Joel’s prophecy will not be completely fulfilled until the millennial kingdom. But Peter, by using it, shows that Pentecost was a pre-fulfillment, a taste of what will happen in the millennial kingdom when the Spirit is poured out on all flesh (cf. 10:45).

2:17 last days. This phrase refers to the present era of redemptive history from the first coming of Christ (Heb. 1:2; 1 Pet. 1:20; 1 John 2:18) to His return. My Spirit. See notes on 1:2, 5, 8. all flesh. This indicates all people will receive the Holy Spirit, because everyone who enters the millennial kingdom will be redeemed (cf. Matt. 24:29—25:46; Rev. 20:4–6). visions…dreams. Dreams (Gen. 20:3; Dan. 7:1) and visions (Gen. 15:1; Rev. 9:17) were some of God’s most memorable means of revelation since they were pictorial in nature. While they were not limited to believers (e.g., Abimelech, Gen. 20:3 and Pharaoh, Gen. 41:1–8), they were primarily reserved for prophets and apostles (cf. Num. 12:6). While frequent in the OT, they were rare in the NT. In Acts, most of God’s visions were associated with either Peter (chaps. 10, 11) or Paul (chaps. 9, 18; cf. 2 Cor. 12:1). Most frequently they were used to reveal apocalyptic imagery (cf. Ezek., Dan., Zech., Rev.). They were not considered normal in biblical times, nor should they be so now. The time will come, however, when God will use visions and dreams during the Tribulation period as predicted by Joel 2:28–32.

2:18 prophesy. The proclamation of God’s truth will be pervasive in the millennial kingdom.

2:19 wonders…signs. Cf. 4:30; 5:12; 14:3; 15:12. “Wonders” is the amazement people experience when witnessing supernatural works (miracles). “Signs” point to the power of God behind miracles—marvels have no value unless they point to God and His truth. Such works were often done by the Holy Spirit through the apostles (5:12–16) and their associates (6:8) to authenticate them as the messengers of God’s truth. Cf. 2 Cor. 12:12; Heb. 2:3, 4. Blood…fire…vapor of smoke. These phenomena are all connected with events surrounding Christ’s second coming and signal the establishment of the earthly kingdom: blood (Rev. 6:8; 8:7, 8; 9:15; 14:20; 16:3); fire (Rev. 8:5, 7, 8, 10); and smoke (Rev. 9:2, 3, 17, 18; 18:9, 18).

2:20 sun…darkness…moon into blood. Cf. Matt. 24:29, 30; see note on Rev. 6:12. day of the LORD. See Introduction to Joel: Interpretive Challenges; see note on 1 Thess. 5:2. This Day of the Lord will come with the return of Jesus Christ (cf. 2 Thess. 2:2; Rev. 19:11–15).

2:21 whoever calls. Up to that hour of judgment and wrath, any who turn to Christ as Lord and Savior will be saved (see notes on Rom. 10:10–13).

2:22–36 Here is the main body of Peter’s sermon, in which he presented and defended Jesus Christ as Israel’s Messiah.

2:22 Jesus of Nazareth. The humble name that often identified the Lord during His earthly ministry (Matt. 21:11; Mark 10:47; Luke 24:19; John 18:5). attested…by miracles, wonders, and signs. By a variety of supernatural means and works, God validated Jesus as the Messiah (cf. Matt. 11:1–6; Luke 7:20–23; John 3:2; 5:17–20; 8:28; Phil. 2:9; see notes on 1:3; 2:19).

2:23 by the determined purpose and foreknowledge of God. From eternity past (2 Tim. 1:9; Rev. 13:8) God predetermined that Jesus would die an atoning death as part of His pre-ordained plan (4:27, 28; 13:27–29). lawless hands, have crucified. An indictment against “men of Israel” (v. 22), those unbelieving Jews who instigated Jesus’ death, which was carried out by the Romans. That the crucifixion was predetermined by God does not absolve the guilt of those who caused it.

2:24 not possible. Because of His divine power (John 11:25; Heb. 2:14) and God’s promise and purpose (Luke 24:46; John 2:18–22; 1 Cor. 15:16–26), death could not keep Jesus in the grave.

2:25–28 David says. The Lord was speaking of His resurrection prophetically through David (see note on Ps. 16:10).

2:27 Hades. Cf. v. 31; see note on Luke 16:23. The NT equivalent of the OT grave or “sheol.” Though sometimes it identifies hell (Matt. 11:23), here it refers to the general place of the dead.

2:29 his tomb is with us. A reminder to the Jews that David’s body had never been raised, so he could not be the fulfillment of the prophecy of Ps. 16.

2:30–32 Peter exposits the meaning of Ps. 16 as referring not to David, but to Jesus Christ. He would be raised to reign (v. 30; cf. Pss. 2:1–9; 89:3).

2:30 being a prophet. Peter quoted Ps. 132:11. As God’s spokesman, David knew that God would keep His oath (2 Sam. 7:11–16) and Christ would come.

2:31 Peter quoted Ps. 16:10.

2:32 God has raised up. Cf. v. 24; 10:40; 17:31; 1 Cor. 6:14; Eph. 1:20. That He did so attests to His approval of Christ’s work on the cross. we are all witnesses. The early preachers preached the resurrection (3:15, 26; 4:10; 5:30; 10:40; 13:30, 33, 34, 37; 17:31).

2:33 After Jesus was risen and ascended, God’s promise to send the Holy Spirit was fulfilled (cf. John 7:39; Gal. 3:14) and manifest that day. exalted to the right hand of God. See note on 7:55.

2:34 The LORD said to my Lord. Peter quoted another psalm (Ps. 110:1) concerning the exaltation of Messiah by ascension to the right hand of God, and reminds the reader that it was not fulfilled by David (as bodily resurrection had not yet been; see note on v. 29), but by Jesus Christ (v. 36). Peter had been an eyewitness to that ascension (1:9–11).

2:36 Peter summarizes his sermon with a powerful statement of certainty: The OT prophecies of resurrection and exaltation provide evidence that overwhelmingly points to the crucified Jesus as the Messiah. both Lord and Christ. Jesus is God as well as anointed Messiah (cf. Rom. 1:4; 10:9; 1 Cor. 12:3; Phil. 2:9, 11).

2:37 cut to the heart. The Gr. word for “cut” means “pierce” or “stab,” and thus denotes something sudden and unexpected. In grief, remorse, and intense spiritual conviction, Peter’s listeners were stunned by his indictment that they had killed their Messiah.

2:38 Repent. This refers to a change of mind and purpose that turns an individual from sin to God (1 Thess. 1:9). Such change involves more than fearing the consequences of God’s judgment. Genuine repentance knows that the evil of sin must be forsaken and the person and work of Christ totally and singularly embraced. Peter exhorted his hearers to repent, otherwise they would not experience true conversion (see note on Matt. 3:2; cf. 3:19; 5:31; 8:22; 11:18; 17:30; 20:21; 26:20; Matt. 4:17). be baptized. This Gr. word lit. means “be dipped or immersed” in water. Peter was obeying Christ’s command from Matt. 28:19 and urging the people who repented and turned to the Lord Christ for salvation to identify, through the waters of baptism, with His death, burial, and resurrection (cf. 19:5; Rom. 6:3, 4; 1 Cor. 12:13; Gal. 3:27; see notes on Matt. 3:2). This is the first time the apostles publicly enjoined people to obey that ceremony. Prior to this, many Jews had experienced the baptism of John the Baptist, (see notes on Matt. 3:1–3) and were also familiar with the baptism of Gentile converts to Judaism (proselytes). in the name of Jesus Christ. For the new believer, it was a crucial but costly identification to accept. for the remission of sins. This might better be translated “because of the remission of sins.” Baptism does not produce forgiveness and cleansing from sin. See notes on 1 Pet. 3:20, 21. The reality of forgiveness precedes the rite of baptism (v. 41). Genuine repentance brings from God the forgiveness (remission) of sins (cf. Eph. 1:7), and because of that the new believer was to be baptized. Baptism, however, was to be the ever-present act of obedience, so that it became synonymous with salvation. Thus to say one was baptized for forgiveness was the same as saying one was saved. See note on “one baptism” in Eph. 4:5. Every believer enjoys the complete remission of sins (Matt. 26:28; Luke 24:47; Eph. 1:7; Col. 2:13; 1 John 2:12). the gift of the Holy Spirit. See notes on 1:5, 8.

2:39 the promise. See note on 1:4. all who are afar off. Gentiles, who would also share in the blessings of salvation (cf. Eph. 2:11–13). as many as the Lord our God will call. Salvation is ultimately from the Lord. See note on Rom. 3:24.

2:41 those who…received his word were baptized. See note on v. 38. three thousand. Luke’s use of a specific number suggests records were kept of conversions and baptisms (see note on v. 38). Archeological work on the S side of the temple mount has uncovered numerous Jewish mikvahs, large baptistry-like facilities where Jewish worshipers would immerse themselves in ritual purification before entering the temple. More than enough existed to facilitate the large number of baptisms in a short amount of time.

2:42 apostles’ doctrine. The foundational content for the believer’s spiritual growth and maturity was the Scripture, God’s revealed truth, which the apostles received (see notes on John 14:26; 15:26, 27; 16:13) and taught faithfully. See notes on 2 Pet. 1:19–21; 3:1, 2, 16. fellowship. Lit. “partnership,” or “sharing.” Because Christians become partners with Jesus Christ and all other believers (1 John 1:3), it is their spiritual duty to stimulate one another to righteousness and obedience (cf. Rom. 12:10; 13:8; 15:5; Gal. 5:13; Eph. 4:2, 25; 5:21; Col. 3:9; 1 Thess. 4:9; Heb. 3:13; 10:24, 25; 1 Pet. 4:9, 10). breaking of bread. A reference to the Lord’s Table, or Communion, which is mandatory for all Christians to observe (cf. 1 Cor. 11:24–29). prayers. Of individual believers and the church corporately (see 1:14, 24; 4:24–31; cf. John 14:13, 14).

2:43 wonders and signs. See note on v. 19. In the NT, the ability to perform miracles was limited to the apostles and their close colleagues (e.g., Philip in 8:13; cf. 2 Cor. 12:12; Heb. 2:3, 4). These produced awe and respect for divine power.

2:44 all things in common. See 4:32. This phrase conveys not that the early Christians lived in a commune or pooled and redistributed everything equally, but that they held their own possessions lightly, ready to use them at any moment for someone else, as needs arose.

2:45 sold their possessions. This indicates that they had not pooled their resources (see note on v. 44) but sold their own possessions to provide money for those of the church in need (cf. v. 46; 4:34–37; 2 Cor. 8:13, 14).

2:46 daily…in the temple. Believers went to the temple to praise God (v. 47), observe the daily hours of prayer (cf. 3:1), and witness to the gospel (v. 47; 5:42). breaking bread from house to house. This has reference to the daily means that believers shared with one another. gladness and simplicity of heart. The Jerusalem church was joyful because its single focus was on Jesus Christ. See notes on 2 Cor. 11:3; Phil. 3:13, 14.

2:47 the Lord added. Cf. v. 39; 5:14. See note on Matt. 16:18. Salvation is God’s sovereign work.

Acts 3

3:1 hour of prayer, the ninth hour. 3:00 p.m. The Jews had 3 daily times of prayer (Ps. 55:17); the other two were 9:00 a.m. (third hour) and 12:00 noon (sixth hour).

3:2 gate of the temple…called Beautiful. A large and ornate gate inside the temple mount on the eastern side, separating the Court of the Gentiles from the Court of the Women. alms. A charitable donation of money.

3:3 into the temple. Beggars considered the temple the best site to operate because the daily throngs came to impress God with their pious good works, including offerings at the temple treasury.

3:10 Beautiful Gate. See note on v. 2.

3:11 porch…Solomon’s. A portico surrounding the temple’s Court of the Gentiles. This was also where Jesus had taught about the Good Shepherd (John 10:23). Cf. Is. 35:6.

3:13 The God of Abraham, Isaac, and Jacob. A description of God familiar to Peter’s Jewish audience (cf. Ex. 3:6, 15; 1 Kin. 18:36; 1 Chr. 29:18; 2 Chr. 30:6; Matt. 22:32). He used this formula, which stressed God’s covenant faithfulness, to demonstrate that he declared the same God and Messiah whom the prophets had proclaimed. His Servant Jesus. Peter depicted Jesus as God’s personal representative. This is an unusual NT title for Jesus, used only 4 other places (v. 26; 4:27, 30; Matt. 12:18), but a more familiar OT name for Messiah (Is. 42:1–4, 19; 49:5–7; see notes on 52:13—53:12; cf. Matt. 20:28; John 6:38; 8:28; 13:1–7). Pilate…determined to let Him go. Pontius Pilate, the Roman governor at Jesus’ trial, came from a national tradition that strongly supported justice (cf. 16:37, 38; 22:25–29; 25:16). He knew Jesus’ crucifixion would be unjust and therefore declared Him innocent 6 times (Luke 23:4, 14, 15, 22; John 18:38; 19:4, 6) and repeatedly sought to release Him (Luke 23:13–22; see notes on John 19:12, 13).

3:14 the Holy One. Cf. Ps. 16:10; Luke 4:34; John 6:69. the Just. Cf. 1 John 2:1. murderer. Barabbas (Matt. 27:16–21; Mark 15:11; Luke 23:18; John 18:40).

3:15 killed…God raised…we are witnesses. Peter’s confident and forceful declaration (cf. 1 Cor. 15:3–7) was a clear defense of and provided further evidence for Christ’s resurrection. Peter’s claim was undeniable; the Jews never showed any evidence, such as Jesus’ corpse, to disprove it. Prince of life. The Gr. word for “prince” means originator, pioneer, or beginner of something. Both Heb. 2:10 and 12:2 translate it “author.” It describes Jesus as the Divine Originator of life (cf. Ps. 36:9; Heb. 2:10; 12:2; 1 John 5:11, 20).

3:18 foretold by the mouth of all His prophets. Cf. Gen. 3:15; Ps. 22; Is. 53; Zech. 12:10.

3:19–21 times of refreshing…times of restoration of all things. “Times” means epoch, era, or season. Two descriptions are given to the coming era of the millennial kingdom. This is clear because they bracket the reference to Jesus Christ being sent from God to bring those times. Peter points to Christ’s earthly reign (see notes on 1:7; cf. Rom. 11:26). The period will be marked by all kinds of blessings and renewal (cf. Is. 11:6–10; 35:1–10; Ezek. 34:26; 44:3; Joel 2:26; Matt. 19:28; Rev. 19:1–10).

3:19 Repent…be converted. See notes on 2:38; Matt. 3:2. “Converted” is a frequent NT word that relates to sinners turning to God (9:35; 14:15; 26:18, 20; Luke 1:16, 17; 2 Cor. 3:16; 1 Pet. 2:25). your sins…blotted out. Cf. Ps. 51:9; Is. 43:25; 44:22. “Blotted out” compares forgiveness to the complete wiping away of ink from the surface of a document (Col. 2:14).

3:22 Quoted from Deut. 18:15. Moses was revered by the Jews as their first and greatest prophet, and the Jews viewed the prophet “like him” to refer to the Messiah.

3:23 Quoted from Deut. 18:19; cf. Lev. 23:29. Peter’s audience was in the precarious position of losing covenant blessings by rejecting the Messiah.

3:24 prophets, from Samuel. Samuel was called a prophet in the OT (1 Sam. 3:20). Although he did not directly prophesy about Christ, he did anoint David as king and speak of his kingdom (1 Sam. 13:14; 15:28; 16:13; 28:17), and the promises David received were and will be fulfilled in Christ (cf. 2 Sam. 7:10–16).

3:25 in your seed. Quoted from Gen. 22:18; 26:4. Jesus Christ was the ultimate fulfillment of the Abrahamic Covenant and its blessings (Gal. 3:16), which are still available to the Jews.

3:26 God…raised up. See note on 2:32. His Servant. See note on v. 13.

Acts 3:26

Major Sermons in Acts

Sermon: Peter to crowds at Pentecost

Theme: Peter’s explanation of the meaning of Pentecost

Reference: Acts 2:14-40

Sermon: Peter to crowds at the temple

Theme: The Jewish people should repent for crucifying the Messiah

Reference: Acts 3:12-26

Sermon: Peter to the Sanhedrin

Theme: Testimony that a helpless man was healed by the power of Jesus

Reference: Acts 4:5-12

Sermon: Stephen to the Sanhedrin

Theme: Stephen’s rehearsal of Jewish history, accusing the Jews of killing the Messiah

Reference: Acts 7:2-53

Sermon: Peter to Gentiles

Theme: Gentiles can be saved in the same manner as Jews

Reference: Acts 10:28-47

Sermon: Peter to church at Jerusalem

Theme: Peter’s testimony of his experiences at Joppa and a defense of his ministry to the Gentiles

Reference: Acts 11:4-18

Sermon: Paul to synagogue at Antioch

Theme: Jesus was the Messiah in fulfillment of Old Testament prophecies

Reference: Acts 13:16-41

Sermon: Peter to Jerusalem Council

Theme: Salvation by grace available to all

Reference: Acts 15:7-11

Sermon: James to Jerusalem Council

Theme: Gentile converts do not require circumcision

Reference: Acts 15:13-21

Sermon: Paul to Ephesian elders

Theme: Remain faithful in spite of false teachers and persecution

Reference: Acts 20:17-35

Sermon: Paul to crowd at Jerusalem

Theme: Paul’s statement of his conversion and his mission to the Gentiles

Reference: Acts 22:1-21

Sermon: Paul to Sanhedrin

Theme: Paul’s defense, declaring himself a Pharisee and a Roman citizen

Reference: Acts 23:1-6

Sermon: Paul to King Agrippa

Theme: Paul’s statement of his conversion and his zeal for the gospel

Reference: Acts 26:2-23

Sermon: Paul to Jewish leaders at Rome

Theme: Paul’s statement about his Jewish heritage

Reference: Acts 28:17-20

Acts 4

4:1 priests. The office of priest in the OT began with Aaron and his sons (Lev. 8). They became the human intermediaries between holy God and sinful humanity. They were characterized by 3 qualities: 1) they were chosen and set apart for priestly service by God; 2) they were to be holy in character; and 3) they were the only ones allowed to come near to God on behalf of the people with the High-Priest being the chief go-between on the Day of Atonement (Lev. 16). Cf. Num. 16:5. the captain of the temple. Chief of the temple police force (composed of Levites) and second-ranking official to the High-Priest. The Romans had delegated the temple-policing responsibility to the Jews. Sadducees. See notes on 23:8; Matt. 3:7.

4:2 preached in Jesus the resurrection. This part of the apostles’ message was the most objectionable to the Jewish leaders. They had executed Christ as a blasphemer and now Peter and John were proclaiming His resurrection.

4:3 already evening. The Jews detained Peter and John overnight in jail because Jewish law did not permit trials at night. It had been too late to convene the Sanhedrin (see note on v. 15) that afternoon, so the apostles would face a hearing the next day before that council.

4:4 five thousand. The cumulative total of men in the Jerusalem church by this time, not the number of those converted after Peter’s latest message.

4:5 rulers, elders, and scribes. These positions made up the Jewish ruling body, the Sanhedrin (see note on v. 15).

4:6 Annas…Caiaphas. See note on John 18:13. Even though Annas (A.D. 6–15) had been replaced and Caiaphas was now High-Priest (A.D. 18–36), he retained his title and wielded great influence. John…Alexander. Their identities are uncertain. “John” could be an alternate reading for “Jonathan,” who was one of Annas’ sons and replaced Caiaphas as High-Priest in A.D. 36.

4:8–12 Peter put the Sanhedrin on trial by preaching the gospel to those same men who condemned Jesus Christ and made themselves enemies of God.

4:8 filled with the Holy Spirit. See note on 2:4. Because Peter was under the control of the Spirit, he was able to face persecution and preach the gospel with power (cf. Luke 12:11, 12). Rulers…elders. See note on v. 5.

4:11 rejected…the chief cornerstone. Quoted from Ps. 118:22 (see note); cf. Eph. 2:19–22; 1 Pet. 2:4–8.

4:12 no other name. This refers to the exclusivism of salvation by faith in Jesus Christ. There are only two religious paths: the broad way of works salvation leading to eternal death, and the narrow way of faith in Jesus, leading to eternal life (Matt. 7:13, 14; cf. John 10:7, 8; 14:6). Sadly, the Sanhedrin and its followers were on the first path.

4:13 uneducated and untrained men. Peter and John were not educated in the rabbinical schools and had no formal training in OT theology.

4:15–17 It would be risky to punish the two apostles when they had broken no laws and had performed a miracle that captured the entire city’s attention. But the Sanhedrin believed it had to stop the preaching of the incriminating truth that its members had executed the Messiah.

4:15 council. The Sanhedrin, the Jews’ national ruling body and supreme court. It had 71 members, including the High-Priest (see note on v. 5).

4:19 to listen to you more than to God. Christians should obey governmental authority (Rom. 13:1–7; 1 Pet. 2:13–17), but when government decrees are clearly contrary to God’s Word, God must be obeyed (cf. Ex. 1:15–17; Dan. 6:4–10).

4:23 chief priests. A small group within the Sanhedrin (see note on v. 15), composed of former High-Priests and members of influential priestly families (see note on Matt. 2:4). elders. See note on v. 5.

4:24–30 Peter and John’s experience did not frighten or discourage the other disciples, but exhilarated them. They took confidence in God’s sovereign control of all events, even their sufferings. Furthermore, they were comforted that the opposition whom they were facing was foreseen in the OT (vv. 25, 26).

4:24 Lord. The Gr. word is an uncommon NT title for God that means “absolute master” (Luke 2:29; 2 Tim. 2:21; 2 Pet. 2:1; Jude 4; Rev. 6:10), which represented the disciples’ recognition of God’s sovereignty.

4:25 by the mouth of Your servant David. See note on 1:16. In the events of recent days, the disciples saw a fulfillment of Ps. 2:1, 2 which they quoted.

4:28 Your hand and Your purpose. God has written all of history according to His eternal plan. The crucifixion of Jesus was no exception (see note on 2:23; cf. Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5–11).

4:30 signs and wonders. See note on 2:19. holy Servant. See note on 3:13.

4:31 was shaken. As on Pentecost, a physical phenomenon indicated the presence of the Holy Spirit (see notes on 2:2, 3). filled with the Holy Spirit. See notes on v. 8; 2:4.

4:32–35 all things in common. See notes on 2:44–46. Believers understood that all they had belonged to God, and therefore when a brother or sister had a need those who could meet it were obligated to do so (cf. James 2:15, 16; 1 John 3:17). The method was to give the money to the apostles who would distribute it (vv. 35, 37).

4:33 witness to the resurrection. See note on 1:22. great grace. This means “favor” and carries a twofold meaning here: 1) favor from the people outside the church. Because of the believers’ love and unity, the common people were impressed (cf. 2:47); and 2) favor from God who was granting blessing.

4:36 Joses…Barnabas…a Levite. Luke introduces Barnabas as a role model from among those who donated property proceeds. Barnabas was a member of the priestly tribe of the Levites and a native of the island of Cyprus. He becomes an associate of Paul and a prominent figure later in the book (cf. 9:26, 27; 11:22–24, 30; chaps. 13–15). Cyprus. The third largest island in the Mediterranean after Sicily and Sardinia, located some 60 mi. W off the Syrian coast (see note on 13:4).

4:37 having land, sold it. The OT prohibited Levites from owning property in Israel (Num. 18:20, 24; Deut. 10:9), but that law was apparently no longer in force. It is also possible that the land was in Cyprus.

Acts 5

5:1 Ananias…Sapphira. These are two classic examples of hypocrisy among Christians who faked their spirituality to impress others (cf. Matt. 6:1–6, 16–18; 15:7; 23:13–36). They were “in the congregation of those who believed” (4:32) and were involved with the Holy Spirit (v. 3), but remained hypocrites.

5:2 he kept back part of the proceeds. This was not a sin in and of itself. However, they had promised, perhaps publicly, that they were giving the full amount received to the Lord. Their outward sin was lying about how much they were giving to the church, but the deeper, more devastating sin was their spiritual hypocrisy based on selfishness.

5:3 Satan filled your heart. Ananias and Sapphira were satanically inspired in contrast to Barnabas’ Spirit-filled gesture (4:37).

5:3, 4 lie to the Holy Spirit. Ananias must have promised the Lord he would give the whole amount. He lied to the ever-present Holy Spirit in him (1 Cor. 6:19, 20) and in the church (Eph. 2:21, 22).

5:5 great fear. See v. 11. They were afraid about the seriousness of hypocrisy and sin in the church. The people learned that death can be the consequence of sin (see 1 Cor. 11:30–32; 1 John 5:16). That fear extended beyond those present to all who heard about the divine judgment (v. 11). Cf. 1 Pet. 3:10; 4:17.

5:6–10 The Jews did not embalm, but customarily buried the dead the same day, especially someone who died by divine judgment (see Deut. 21:22, 23).

5:9 test the Spirit of the Lord. Sapphira had gone too far in presuming upon God’s forbearance. The folly of such blatant human presumption had to be shown as a sin, hence the ultimate divine chastening that followed.

5:11 church. This is the first use of “church” in Acts, although it is the most common word used to describe the assembly of those who had believed (cf. 4:32). See center-column note on Acts 2:47.

5:12 signs and wonders. See note on 2:19. Solomon’s Porch. See note on 3:11.

5:13 none…dared join them. See note on v. 5. These unbelievers had respect for the followers of Jesus, but feared the deadly potential of joining the church.

5:14 believers…both men and women. While the unbelievers stayed away due to fear of the consequence of sin, there were multitudes who heard the gospel witness, gladly believed, and joined the church.

5:15 shadow of Peter. The people truly believed he had divine healing power and that it might even extend to them through his shadow (cf. 3:1–10). But Scripture does not say Peter’s shadow ever healed anyone; in fact, the healing power of God through him seemed to go far beyond his shadow (v. 16, “multitude…all were healed”). This outpouring of healing was an answer to the prayer in 4:29, 30.

5:16 unclean spirits. Cf. Matt. 10:1; 12:43–45; Mark 1:23–27; 5:1–13; 6:7; 9:25; Luke 4:36; 8:29; 9:42. They are demons, fallen angels (Rev. 12:3) who are so designated because of their vile wickedness. They frequently live inside unbelievers, particularly those who vent their wicked nature.

5:17 high priest. See note on 4:6. Here the title could refer to Annas (cf. 4:6) or Caiaphas. Sadducees. See notes on 23:8; Matt. 3:7.

5:18 the common prison. The public jail.

5:19 an angel of the Lord. This person should not be confused with “the Angel of the Lord” in the OT (see note on Ex. 3:2).

5:20 the words of this life. The gospel (cf. Phil. 2:16; 1 John 1:1–4). Jesus Christ came into this world to provide abundant and eternal life to spiritually dead people (cf. John 1:4; 11:25; 1 John 5:20).

5:28 doctrine. The gospel of Jesus Christ (see notes on 2:14–40; 4:12, 13). this Man’s blood on us. The Sanhedrin had apparently forgotten the brash statement its supporters had made before Pilate that the responsibility for Jesus’ death should be on them and their children (Matt. 27:25).

5:29 obey God rather than men. See note on 4:19.

5:30 hanging on a tree. Cf. Deut. 21:23; Gal. 3:13.

5:31 Him God has exalted to His right hand. See notes on 1:9; Mark 16:19; Phil. 2:9–11. Prince. See note on 3:15. repentance to Israel. Salvation for the Jews. Salvation demands repentance (cf. 2:38; 3:19; 17:30; 20:21; 26:20). For the nature of repentance, see notes on 2 Cor. 7:9–12.

5:32 so also is the Holy Spirit. Every believer receives the Spirit the moment one is saved by obeying the gospel (see note on 2:4; cf. Rom. 8:9; 1 Cor. 6:19, 20).

5:34 Gamaliel. Like his grandfather, the prominent rabbi Hillel, Gamaliel the most noted rabbi of his time, led the liberal faction of the Pharisees. His most famous student was the Apostle Paul (22:3).

5:36 Theudas. An otherwise unknown individual who led a revolt in Judea in the early years of the first century, not to be confused with a later Theudas cited in Josephus as a revolutionary.

5:37 Judas of Galilee rose up. The founder of the Zealots who led another revolt in Palestine early in the first century. Zealots, a party of Jews who were fanatical nationalists, believed that radical action was required to overthrow the Roman power in Palestine. They even sought to take up arms against Rome. days of the census. One ordered by Quirinius, governor of Syria, in 6–7 B.C. (cf. Luke 2:2).

5:38, 39 Members of the Sanhedrin heeded Gamaliel’s words concerning the apostles. But, based on his knowledge of Scripture, Gamaliel should have been more decisive and less pragmatic about accepting Jesus as the risen Messiah.

5:40 beaten them. The apostles were unjustly flogged, probably with 39 lashes, the standard number given to avoid exceeding the OT legal limit of 40 (cf. Deut. 25:3).

Acts 6

6:1 multiplying. See note on 4:4. The figure could have reached over 20,000 men and women. Hebrews…Hellenists. “Hebrews” were the native Jewish population of Palestine; “Hellenists” were Jews from the Diaspora. The Hellenists’ absorption of aspects of Gr. culture made them suspect to the Palestinian Jews. widows were neglected. The Hellenists believed their widows were not receiving an adequate share of the food the church provided for their care (cf. 1 Tim. 5:3–16).

6:2 serve tables. The word translated “tables” can refer to tables used in monetary matters (cf. Matt. 21:12; Mark 11:15; John 2:15), as well as those used for serving meals. To be involved either in financial matters or in serving meals would take the 12 away from their first priority (see note on v. 4).

6:3 seven men. These were not deacons in terms of the later church office (1 Tim. 3:8–13), although they performed some of the same duties. Stephen and Philip (the only ones of the 7 mentioned elsewhere in Scripture) clearly were evangelists, not deacons. Acts later mentions elders (14:23; 20:17), but not deacons. It seems, therefore, that a permanent order of deacons was not established at that time. full of the Holy Spirit. Cf. v. 5; see notes on 2:4.

6:4 Prayer and the ministry of the Word (cf. v. 2) define the highest priorities of church leaders.

6:5 The 7 men chosen by the church all had Gr. names, implying they were all Hellenists. The church, in a display of love and unity, may have chosen them to rectify the apparent imbalance involving the Hellenistic widows. they chose Stephen…Nicolas. For Stephen’s ministry, see 6:9—7:60. His martyrdom became the catalyst for the spread of the gospel beyond Palestine (8:1–4; 11:19). Philip also played a key role in the spread of the gospel (cf. 8:4–24, 26–40). Nothing certain is known of the other 5. According to some early traditions, Prochorus became the Apostle John’s amanuensis when he wrote his gospel and Nicholas was a Gentile convert to Judaism from Antioch.

6:6 prayed…laid hands on them. This expression was used of Jesus when He healed (Mark 6:5; Luke 4:40; 13:13; cf. 28:8) and sometimes indicated being taken prisoner (5:18; Mark 14:46). In the OT, offerers of sacrifices laid their hands on the animal as an expression of identification (Lev. 8:14, 18, 22; Heb. 6:2). But in the symbolic sense, it signified the affirmation, support, and identification with someone and his ministry. See 1 Tim. 4:14; 5:22; 2 Tim. 1:6; cf. Num. 27:23.

6:7 One of Luke’s periodic statements summarizing the growth of the church and the spread of the gospel (cf. 2:41, 47; 4:4; 5:14; 9:31; 12:24; 13:49; 16:5; 19:20). great many of the priests. The conversion of large numbers of priests may account for the vicious opposition that arose against Stephen. were obedient to the faith. See note on Rom. 1:5.

6:8 wonders and signs. See note on 2:19.

6:9 It seems that this verse describes 3 synagogues: the Synagogue of the Freedmen, a second composed of Cyrenians and Alexandrians, and a third composed of those from Cilicia and Asia. Cultural and linguistic differences among the 3 groups make it unlikely they all attended the same synagogue. Synagogue. These were meeting places which began in the intertestamental period where the dispersed Jews (usually Hellenists), who did not have temple access, could meet in their community to worship and read the OT. See note on Mark 1:21. Freedmen. Descendants of Jewish slaves captured by Pompeii (63 B.C.) and taken to Rome. They were later freed and formed a Jewish community there. Cyrenians. Men from Cyrene, a city in North Africa. Simon, the man conscripted to carry Jesus’ cross, was a native of Cyrene (Luke 23:26). Alexandrians. Alexandria, another major North African city, was located near the mouth of the Nile River. The powerful preacher Apollos was from Alexandria (see note on 18:24). Cilicia and Asia. Roman provinces in Asia Minor (modern Turkey). Since Paul’s hometown (Tarsus) was located in Cilicia, he probably attended this synagogue. disputing with Stephen. The word translated “disputing” signifies a formal debate. They no doubt focused on such themes as the death and resurrection of Jesus, and the OT evidence that He was the Messiah.

6:11 blasphemous words against Moses and God. Unable to prevail over Stephen in open debate, his enemies resorted to deceit and conspiracy. As with Jesus (Matt. 26:59–61), they secretly recruited false witnesses to spread lies about Stephen. The charges were serious, since blasphemy was punishable by death (Lev. 24:16).

6:14 Jesus of Nazareth will destroy this place. Another lie, since Jesus’ words (John 2:19) referred to His own body (John 2:21).

6:15 face of an angel. Pure, calm, unruffled composure, reflecting the presence of God (cf. Ex. 34:29–35).

Acts 7

7:1 high priest. See notes on 4:6. Probably Caiaphas (see note on John 18:13, 14), who remained in office until A.D. 36. “Are these things so?” In modern legal terminology, “How do you plead?”

7:2–53 Stephen’s response does not seem to answer the High-Priest’s question. Instead, he gave a masterful, detailed defense of the Christian faith from the OT and concluded by condemning the Jewish leaders for rejecting Jesus.

7:2 The God of glory. A title used only here and in Ps. 29:3. God’s glory is the sum of His attributes (see notes on Ex. 33:18, 19). Abraham…Mesopotamia, before he dwelt in Haran. Genesis 12:1–4 refers to the repeat of this call after Abraham had settled in Haran (ca. 500 mi. NW of Ur). Evidently, God had originally called Abraham while he was living in Ur (cf. Gen. 15:7; Neh. 9:7), then repeated that call at Haran (see notes on Gen. 11:31—12:1–3).

7:3 Quoted from Gen. 12:1.

7:4 land of the Chaldeans. Where Abraham’s original home city of Ur was located (Gen. 11:28, 31; 15:7; Neh. 9:7). when his father was dead. At first glance, Gen. 11:26, 32 and 12:4 seem to indicate that Terah lived for 60 years after Abraham’s departure from Haran. Terah was 70 when his first son was born (Gen. 11:26); Abraham was 75 when he left Haran (Gen. 12:4; Terah would have been 145); and Terah lived to be 205 (Gen. 11:32). The best solution to this apparent difficulty is that Abraham was not Terah’s firstborn son, but was mentioned first (Gen. 11:26) because he was most prominent. Abraham, then, would have been born when Terah was 130.

7:5 Quoted from Gen. 17:8; 48:4.

7:6 four hundred years. This is taken directly from Gen. 15:13, 14 where God Himself rounded off the exact length of Israel’s sojourn in Egypt (430 years, Ex. 12:40).

7:7 Quoted from Ex. 3:12.

7:8 covenant of circumcision. Circumcision was the sign of the Abrahamic Covenant (see notes on Gen. 17:11). twelve patriarchs. The 12 sons of Jacob, who became the heads of the 12 tribes of Israel (Gen. 35:22–26).

7:13 second time. Joseph revealed himself to his brothers on their second trip to Egypt to buy grain (Gen. 43:1–3; 45:1–3).

7:14 Jacob and all his relatives…seventy-five people. Genesis 46:26, 27; Ex. 1:5; Deut. 10:22 give the figure as 70. However the LXX (the Gr. translation of the OT, which as a Hellenist Stephen would have used) in Gen. 46:27 reads “seventy-five.” The additional 5 people were Joseph’s descendants born in Egypt. See notes on Gen. 46:26, 27.

7:16 they were…laid in the tomb. “They” refers to Joseph (Josh. 24:32) and his brothers, but not Jacob, who was buried in Abraham’s tomb at Machpelah (Gen. 50:13). the tomb that Abraham bought…of Shechem. Joshua 24:32 states that Jacob bought this tomb, although Abraham had earlier built an altar at Shechem (Gen. 12:6, 7), and probably purchased the land on which he built it. Abraham did not settle there, however, and the land apparently reverted to the people of Hamor. Jacob then repurchased it from Shechem (Gen. 33:18–20), much like Isaac repurchased the well at Beersheba (Gen. 26:28–31) that Abraham had originally bought (Gen. 21:27–30). It is clear that Joseph was buried at Shechem as he requested (Gen. 50:25; Ex. 13:19; Josh. 24:32). The OT does not record where Joseph’s brothers were buried, but Stephen reveals it was in Shechem.

7:18 king…did not know Joseph. See note on Ex. 1:8.

7:19 expose their babies. Only the male babies (Ex. 1:15–22).

7:20, 21 Moses…was set out. In God’s providence, however, he was rescued by Pharaoh’s daughter. See notes on Ex. 2:5–10.

7:23 he was forty years old. Moses’ life may be divided into three 40 year periods. The first 40 years encompassed his birth and life in Pharaoh’s court; the second his exile in Midian (vv. 29, 30); and the third revolved around the events of the Exodus and the years of Israel’s wilderness wandering (v. 36).

7:27, 28 Cf. v. 35. Quoted from Ex. 2:14.

7:29 fled…Midian. Because he feared Pharaoh would learn of his killing of the Egyptian (v. 28) and view him as the leader of a Jewish rebellion. two sons. Gershom (Ex. 2:22), and Eliezer (Ex. 18:4).

7:30 Angel of the Lord. See note on Ex. 3:2. Mount Sinai. See notes on Ex. 19:3–10.

7:32 Quoted from Ex. 3:6, 15.

7:33 Quoted from Ex. 3:5.

7:34 Quoted from Ex. 3:7, 8.

7:35 This Moses…sent to be a ruler and a deliverer. Thus began Israel’s long history of rejecting her God-sent deliverers (cf. Matt. 21:33–46; 23:37). Who made you. Quoted from Ex. 2:14. Angel. The Angel of the Lord (v. 30). See note on Ex. 3:2.

7:36 wonders and signs. The 10 plagues in Egypt, and the miracles during the wilderness wandering (e.g., the parting of the Red Sea, Ex. 14:1–31; the miraculous provision of water at Rephidim, Ex. 17:1–7; and the destruction of Korah, Dathan, and Abiram, Num. 16:1–40). See note on 2:19.

7:37 Prophet like me. Quoted from Deut. 18:15, this refers to the Messiah (cf. John 1:21, 25; 6:14; 7:40).

7:38 the congregation in the wilderness. Israel (cf. Ex. 12:3, 6, 19, 47; 16:1, 2, 9, 10; 17:1; 35:1; Lev. 4:13; 16:5; Num. 1:2; 8:9; 13:26; 14:2; Josh. 18:1). the Angel…on Mount Sinai. Most likely this is the Angel of the Lord (vv. 30, 35) who was assisted by a multitude of angels (cf. Deut. 33:3; Gal. 3:19; Heb. 2:2). See note on v. 53. the living oracles. The law given to Moses by God through the Angel of the Lord and a whole host of angels (cf. Heb. 4:12; 1 Pet. 1:23).

7:39 would not obey. Israel rejected Moses’ leadership and longed to return to slavery in Egypt (cf. Num. 11:5).

7:40 Make us gods. A man-made representation of a false god (Ex. 32:1–5) which was forbidden (Ex. 20:4). Quoted from Ex. 32:1, 23.

7:41 a calf. See note on Ex. 32:4.

7:42 God…gave them up. Quoted from Amos 5:25–27. Judicially abandoning the people to their sin and idolatry (cf. Hos. 4:17; see notes on Rom. 1:24, 26, 28). the host of heaven. Israel’s idolatrous worship of the sun, moon, and stars began in the wilderness and lasted through the Babylonian captivity (cf. Deut. 4:19; 17:3; 2 Kin. 17:16; 21:3–5; 23:4; 2 Chr. 33:3, 5; Jer. 8:2; 19:13; Zeph. 1:5).

7:43 Babylon. Amos wrote Damascus (Amos 5:27), while Stephen said Babylon. Amos was prophesying the captivity of the northern kingdom in Assyria, a deportation beyond Damascus. Later the southern kingdom was taken captive to Babylon. Stephen, inspired to do so, extended the prophecy to embrace the judgment on the whole nation summarizing their idolatrous history and its results.

7:44–50 To counter the false charge that he blasphemed the temple (6:13, 14), Stephen recounted its history to show his respect for it.

7:44 tabernacle of witness. The predecessor of the temple (Ex. 25:8, 9, 40).

7:48 Most High. A common OT title for God (cf. Gen. 14:18–20, 22; Num. 24:16; Deut. 32:8; 2 Sam. 22:14; Pss. 7:17; 9:2; 18:13; 21:7; 73:11; 87:5; 91:1; 107:11; Is. 14:14; Lam. 3:35, 38; Dan. 4:17, 24, 25, 32, 34; 7:25).

7:49, 50 Quoted from Is. 66:1, 2. Stephen’s point is that God is greater than the temple, and thus the Jewish leaders were guilty of blaspheming by confining God to it.

7:51–53 The climax of Stephen’s sermon indicted the Jewish leaders for rejecting God in the same way that their ancestors had rejected Him in the OT.

7:51 stiff-necked. Obstinate, like their fathers (Ex. 32:9; 33:5). uncircumcised in heart and ears! Thus as unclean before God as the uncircumcised Gentiles (see notes on Deut. 10:16; Jer. 4:4; Rom. 2:28, 29). resist the Holy Spirit. By rejecting the Spirit’s messengers and their message. Cf. Jesus’ sermon in Matt. 23:13–39.

7:52 the Just One. See note on 3:14.

7:53 law by the direction of angels. See Deut. 33:2; Gal. 3:19; Heb. 2:2. Scripture does not delineate their precise role in the giving of the law, but clearly states the fact of their presence.

7:54 gnashed…with their teeth. In anger and frustration (cf. Pss. 35:16; 37:12; Matt. 8:11, 12; 13:41, 42, 50; 22:13; 24:51; 25:30; Luke 13:28).

7:55 full of the Holy Spirit. See note on 2:4. the glory of God. Isaiah (Is. 6:1–3), Ezekiel (Ezek. 1:26–28), Paul (2 Cor. 12:2–4), and John (Rev. 1:10) also received visions of God’s glory in heaven. at the right hand of God. Jesus is frequently so depicted (2:34; cf. Matt. 22:44; 26:64; Luke 22:69; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:11, 12; 12:2).

7:56 Son of Man. See note on Dan. 7:13, 14.

7:58 laid down their clothes…Saul. Paul’s first appearance in Scripture. That he was near enough to the action to be holding the clothes of Stephen’s killers reflects his deep involvement in the sordid affair (see note on 8:1).

7:59 stoned. This was the punishment prescribed in the law for blasphemy (Lev. 24:16); however, this was not a formal execution but an act of mob violence.

7:60 do not charge them with this sin. As had Jesus before him (Luke 23:34), Stephen prayed for God to forgive his killers. he fell asleep. A common NT euphemism for the death of believers (cf. John 11:11–14; 1 Cor. 11:30; 15:20, 51; 1 Thess. 4:14; 5:10).

Acts 8

8:1 consenting. Paul’s murderous hatred of all believers was manifested here in his attitude toward Stephen (1 Tim. 1:13–15). scattered. Led by a Jew named Saul of Tarsus, the persecution scattered the Jerusalem fellowship and led to the first missionary outreach of the church. Not all members of the Jerusalem church were forced to flee; the Hellenists, because Stephen was likely one, bore the brunt of the persecution (cf. 11:19, 20). except the apostles. They remained because of their devotion to Christ, to care for those at Jerusalem, and to continue evangelizing the region (cf. 9:26, 27).

8:2 devout men. Probably pious Jews (cf. 2:5; Luke 2:25) who publicly protested Stephen’s death.

8:3 he made havoc of the church. “Made havoc” was used in extrabiblical writings to refer to the destruction of a city or mangling by a wild animal.

8:4 went everywhere. This Gr. word is used frequently in Acts for missionary efforts (v. 40; 9:32; 13:6; 14:24; 15:3, 41; 16:6; 18:23; 19:1, 21; 20:2).

8:5 Philip. Cf. 6:5. The first missionary named in Scripture and the first to be given the title “evangelist” (21:8). the city of Samaria. The ancient capital of the northern kingdom of Israel, which eventually fell to the Assyrians (722 B.C.) after over 200 years of idolatry and rebellion against God. After resettling many of the people in other lands, the Assyrians located Gentiles from other areas into the region, resulting in a mix of Jews and Gentiles who became known as Samaritans (see notes on John 4:4, 20).

8:7 unclean spirits. See note on 5:16.

8:9 sorcery. Magic which originally referred to the practices of the Medo-Persians: a mixture of science and superstition, including astrology, divination, and the occult (see notes on Deut. 18:9–12; Rev. 9:21).

8:10, 11 the great power of God. Simon claimed to be united to God. The early church Fathers claimed he was one of the founders of Gnosticism, which asserted there were a series of divine emanations reaching up to God. They were called “Powers,” and the people believed he was at the top of the ladder.

8:13 Simon…believed. His belief was motivated by purely selfish reasons and could never be considered genuine. Cf. John 2:23, 24. He saw it as an external act useful to gain the power he believed Philip possessed. By following Philip, he also was able to maintain contact with his former audience.

8:15 receive the Holy Spirit. See note on 2:4.

8:16 as yet…upon none of them. This verse does not support the false notion that Christians receive the Holy Spirit subsequent to salvation. This was a transitional period in which confirmation by the apostles was necessary to verify the inclusion of a new group of people into the church. Because of the animosity that existed between Jews and Samaritans, it was essential for the Samaritans to receive the Spirit, in the presence of the leaders of the Jerusalem church, for the purpose of maintaining a unified church. The delay also revealed the Samaritans’ need to come under apostolic authority. The same transitional event occurred when the Gentiles were added to the church (10:44–46; cf. 15:6–12; 19:6).

8:17 laid hands on them. This signified apostolic affirmation and solidarity. See note on 6:6. received the Holy Spirit. That this actually occurred likely demonstrated that believers also spoke in tongues here, just as those who received the Spirit did on the Day of Pentecost (see note on 2:4), as the Gentiles did when they received the Spirit (10:46), and as those followers of John did (19:6). As Samaritans, Gentiles, and believers from the Old Covenant were added to the church, the unity of the church was established. No longer could one nation (Israel) be God’s witness people, but the church was made up of Jews, Gentiles, half-breed Samaritans, and OT saints who became NT believers (19:1–7). To demonstrate the unity, it was imperative that there be some replication in each instance of what had occurred at Pentecost with the believing Jews, such as the presence of the apostles and the coming of the Spirit manifestly indicated through speaking in the languages of Pentecost (2:5–12).

8:22–24 Although he was certainly fearful, he was unwilling to repent and seek forgiveness, wanting only to escape the consequences of his sin.

8:26 Gaza. One of 5 chief cities of the Philistines. The original city was destroyed in the first century B.C. and a new city was built near the coast.

8:27 Ethiopia. In those days, a large kingdom located S of Egypt. eunuch. This can refer to one who had been emasculated or generally, to a government official. It is likely he was both since Luke refers to him as a eunuch and as one who held a position of authority in the queen’s court—that of treasurer, much like a Minister of Finance or Secretary of the Treasury. As a physical eunuch, he would have been denied access to the temple (Deut. 23:1) and the opportunity to become a full proselyte to Judaism. Candace. Probably not a name, but an official title (like Pharaoh or Caesar) given to the queen mothers in that land.

8:28 reading Isaiah. He knew the importance of seeking God through the Scripture (Luke 24:25–27; John 5:39, 46; Rom. 10:12–15).

8:32, 33 The place…he read. Isaiah 53:7, 8.

8:34 whom does the prophet say…? His confusion was understandable. Even the Jewish religious experts were divided on the meaning of this passage. Some believed the slaughtered sheep represented Israel, others thought Isaiah was referring to himself, and others thought the Messiah was Isaiah’s subject.

8:37 This verse is not found in the oldest and most reliable manuscripts.

8:39 caught Philip away. Elijah (1 Kin. 18:12; 2 Kin. 2:16) and Ezekiel (Ezek. 3:12, 14; 8:3) were also snatched away in a miraculous fashion. This was a powerful confirmation to the caravan that Philip was God’s representative.

8:40 Azotus. The first-century name for the ancient Philistine city of Ashdod, located 20 mi. N of Gaza. Caesarea. Where Philip and his family probably lived (21:9; see note on 9:30).

Acts 9

9:1 Saul. See Introduction to Romans: Author and Date. The Apostle Paul was originally named Saul, after the first king of Israel. He was born a Jew, studied in Jerusalem under Gamaliel (22:3), and became a Pharisee (23:6). He was also a Roman citizen, a right he inherited from his father (22:8). Verses 1–19 record the external facts of his conversion (see also 22:1–22; 26:9–20). Philippians 3:1–14 records the internal spiritual conversion (see notes there). threats and murder. See 1 Tim. 1:12, 13; 1 Cor. 15:9.

9:2 Damascus. An ancient city, the capital of Syria, located 60 mi. inland from the Mediterranean and ca. 160 mi. NE of Jerusalem. Apparently, it had a large population of Jews, including Hellenist believers who fled Jerusalem to avoid persecution (8:2). who were of the Way. This description of Christianity, derived from Jesus’ description of Himself (John 14:6), appears several times in Acts (19:9, 23; 22:4; 24:14, 22). This is an appropriate title because Christianity is the way of God (18:26), the way into the Holy Place (Heb. 10:19, 20), and the way of truth (John 14:6; 2 Pet. 2:2).

9:3–6 This was the first of 6 visions to be seen by Paul in Acts (cf. 16:9, 10; 18:9, 10; 22:17, 18; 23:11; 27:23, 24).

9:3 a light…from heaven. The appearance of Jesus Christ in glory (cf. 22:6; 26:13), visible only to Saul (26:9).

9:4 why are you persecuting Me? An inseparable union exists between Christ and His followers. Saul’s persecution represented a direct attack on Christ. Cf. Matt. 18:5, 6.

9:5 goads. Sticks for prodding cattle (26:14).

9:10 Ananias. One of the leaders of the Damascus church, and therefore, one of Saul’s targets (cf. 22:12).

9:11 street called Straight. This street, which runs through Damascus from the E gate to the W, still exists and is called Darb el-Mustaqim. Tarsus. The birthplace of Paul and a key city in the Roman province of Cilicia, located on the banks of the Cydnus River near the border of Asia Minor and Syria. It served as both a commercial and educational center. The wharves on the Cydnus were crowded with commerce, while its university ranked with those of Athens and Alexandria as the finest in the Roman world.

9:15 chosen vessel. Lit. “a vessel of election.” There was perfect continuity between Paul’s salvation and his service; God chose him to convey His grace to all men (Gal. 1:1; cf. 1 Tim. 2:7; 2 Tim. 1:11). Paul used this same word 4 times (Rom. 9:21, 23; 2 Cor. 4:7; 2 Tim. 2:21). before Gentiles, kings, and the children of Israel. Paul began his ministry preaching to Jews (13:14; 14:1; 17:1, 10; 18:4; 19:8), but his primary calling was to Gentiles (Rom. 11:13; 15:16). God also called him to minister to kings such as Agrippa (25:23—26:32) and likely Caesar (cf. 25:10–12; 2 Tim. 4:16, 17).

9:17 laying his hands on him. See note on 6:6. be filled with the Holy Spirit. See note on 2:4. The Spirit had already been active in Paul’s life: convicting him of sin (John 16:9), convincing him of the Lordship of Christ (1 Cor. 12:3), transforming him (Titus 3:5), and indwelling him permanently (1 Cor. 12:13). He was then filled with the Spirit and empowered for service (cf. 2:4, 14; 4:8, 31; 6:5, 8; see also note on Eph. 5:18). Saul received the Spirit without any apostles present because he was a Jew (the inclusion of Jews in the church had already been established at Pentecost) and because he was an apostle in his own right because Christ personally chose him and commissioned him for service (Rom. 1:1).

9:20 He is the Son of God. The content of Paul’s message was that Jesus Christ is God (see notes on Heb. 1:4, 5).

9:23 after many days were past. A period of 3 years, in which he ministered in Nabatean Arabia, an area encompassing Damascus S to the Sinai peninsula (see notes on Gal. 1:17, 18).

9:24 gates. Damascus was a walled city, thus the gates were the only conventional means of escape.

9:25 let him down…in a large basket. “Basket” was a large woven hamper suitable for hay, straw, or bales of wool.

9:27 Barnabas. See note on 4:36.

9:29 Hellenists. The same group Stephen debated (see note on 6:1).

9:30 Caesarea. Cf. 8:40. An important port city on the Mediterranean located 30 mi. N of Joppa. As the capital of the Roman province of Judea and the home of the Roman procurator, it served as the headquarters of a large Roman garrison. sent him out to Tarsus. Paul disappeared from prominent ministry for several years, although he possibly founded some churches around Syria and Cilicia (15:23; Gal. 1:21).

9:31 the churches…had peace and were edified. Paul’s conversion and political changes contributed to the rest. A stricter Roman governor and the expansion of Herod Agrippa’s authority restricted the persecution.

9:32 Lydda. Lod in the OT. Located about 10 mi. SE of Joppa, it was a hub servicing roads from Egypt to Syria and from Joppa to Jerusalem.

9:33 Aeneas. Use of “certain man” to describe him means he was an unbeliever (cf. v. 36). His paralysis was incurable by the limited medical knowledge of that day.

9:35 Sharon. The plain surrounding Lydda and Joppa and extending N to Caesarea.

9:36 Joppa. A seacoast town today known as Jaffa, S of Tel Aviv. Tabitha. She was more commonly known by her Gr. name, “Dorcas.” Both names mean “gazelle.”

9:37 upper room. This arrangement was similar to that of the upstairs room in 1:13; 2:1. While it was customary to bury a body immediately, the believers in Joppa had another plan.

9:38 near Joppa. 10 mi. SE.

9:39 tunics…garments. Close fitting undergarments and long outer robes.

9:43 Simon, a tanner. Cf. 10:5, 6. Peter breaks down a cultural barrier by staying with a tanner, an occupation despised by Jewish society because the tanner dealt with the skins of dead animals. The local synagogue probably shunned Simon.

Acts 10

10:1 a centurion. One of 60 officers in a Roman legion, each of whom commanded 100 men (see note on Matt. 8:5). Italian Regiment. Or “Italian Cohort.” Ten cohorts of 600 men each made up a legion.

10:2 feared God. A technical term used by Jews to refer to Gentiles who had abandoned their pagan religion in favor of worshiping Jehovah God. Such a person, while following the ethics of the OT, had not become a full proselyte to Judaism through circumcision. Cornelius was to receive the saving knowledge of God in Christ (see note on Rom. 1:20).

10:3 About the ninth hour. 3:00 p.m. (see note on 3:1).

10:4 memorial. A remembrance. Cornelius’ prayers, devotion, faith, and goodness were like a fragrant offering rising up to God.

10:7 devout soldier. See note on vv. 1, 2.

10:9 housetop to pray. All kinds of worship occurred on the flat roofs of Jewish homes (2 Kin. 23:12; Jer. 19:13; 32:29). sixth hour. 12:00 noon.

10:12 all kinds of four-footed animals. Both clean and unclean animals. To keep the Israelites separate from their idolatrous neighbors, God set specific dietary restrictions regarding the consumption of such animals (cf. Lev. 11:25, 26).

10:13 kill and eat. With the coming of the New Covenant and the calling of the church, God ended the dietary restrictions (cf. Mark 7:19).

10:14 common or unclean. Unholy or defiled.

10:15 God has cleansed. More than just abolishing the OT dietary restrictions, God made unity possible in the church of both Jews, symbolized by the clean animals, and Gentiles, symbolized by the unclean animals, through the comprehensive sacrificial death of Christ (see note on Eph. 2:14).

10:22 instructed by a holy angel. Cf. vv. 3–6.

10:23 invited them in. Self-respecting Jews did not invite any Gentiles into their home, especially soldiers of the hated Roman army. some brethren. Six Jewish believers (11:12), identified as “those of the circumcision” in v. 45.

10:26 I myself am also a man. Cf. 14:11–15; Rev. 22:8, 9. Only the triune God deserves our worship.

10:28 unlawful. Lit. “breaking a taboo.” Peter followed the Jewish standards and traditions his whole life. His comments reveal his acceptance of a new standard in which Jews no longer were to consider Gentiles profane.

10:34 God shows no partiality. Taught in both the OT (Deut. 10:17; 2 Chr. 19:7; Job 34:19) and NT (Rom. 2:11; 3:29, 30; James 2:1). The reality of this truth was taking on new dimensions for Peter.

10:35 accepted. This Gr. word means “marked by a favorable manifestation of the divine pleasure.”

10:36 preaching peace. Christ, by paying the price of sin through His sacrificial death, established peace between man and God (see note on Rom. 5:1–11).

10:37 the baptism which John preached. Cf. 1:22; 13:24; 18:25; 19:34; see notes on Matt. 3:2–12.

10:38 how God anointed Jesus. Cf. 4:27. The beginning of Jesus’ earthly ministry (cf. Matt. 3:13–17; Luke 3:21, 22).

10:41 to witnesses chosen. Jesus became visible after His resurrection only to believers (cf. 1 Cor. 15:5–8).

10:43 believes in Him. The means of salvation—faith in Christ alone (see note on Rom. 1:16; cf. John 3:14–17; 6:69; Rom. 10:11; Gal. 3:22; Eph. 2:8, 9).

10:44 the Holy Spirit fell. See notes on 2:4; 8:17.

10:45 the circumcision. Cf. 11:2. Jewish Christians (see note on v. 23).

10:46 tongues. See notes on 2:4; 8:17.

Acts 11

11:3 ate with them! The Jewish believers were outraged over such a blatant breach of Jewish custom. It was difficult for them to conceive that Jesus could be equally Lord of Gentile believers.

11:4–14 Cf. 10:1–23, 28–33.

11:14 your household. All who were under Cornelius’ authority and care, who could comprehend the gospel and believe (cf. 16:15, 31). This does not include infants.

11:15 at the beginning. God attested to the reality of Gentile salvation with the same phenomenon that occurred at Pentecost (see note on 8:17).

11:16 baptized with the Holy Spirit. See note on 1:5.

11:18 God has also granted to the Gentiles repentance to life. One of the most shocking admissions in Jewish history, but an event that the OT had prophesied (Is. 42:1, 6; 49:6; see note on 2:38).

11:19 See notes on 8:1–3. Phoenicia. The coastal region directly N of Judea, containing the trading ports of Tyre and Sidon. Cyprus. See note on 4:36. Antioch. Located some 200 mi. N of Sidon, Antioch was a major pagan metropolis, the third largest in the Roman Empire, behind Rome and Alexandria.

11:20 men from Cyprus and Cyrene. See notes on 6:9; 13:4. Hellenists. Cf. 6:1; 9:29. The preferred reading is “Greeks,” or Greek-speaking non-Jews (see note on 6:1).

11:21 hand of the Lord. This refers to God’s power expressed in judgment (cf. Ex. 9:33; Deut. 2:15; Josh. 4:24; 1 Sam. 5:6; 7:13) and in blessing (Ezra 7:9; 8:18; Neh. 2:8, 18). Here, it refers to blessing.

11:22 Barnabas. See note on 4:36. Since he was a Cypriot Jew, he came from a similar background to the founders of the Antioch church.

11:25 Tarsus. See note on 9:11. to seek Saul. This was to be no easy task. Several years had elapsed since Saul fled Jerusalem (9:30). Apparently, he had been disinherited and forced to leave his home due to his new allegiance to Christianity (Phil. 3:8).

11:26 Christians. A term of derision meaning “of the party of Christ.” Cf. 26:28; 1 Pet. 4:16.

11:27 prophets. Preachers of the NT (cf. 1 Cor. 14:32; Eph. 2:20; see notes on 13:1; 21:9; Eph. 4:11).

11:28 Agabus. One of the Jerusalem prophets who years later played an important part in Paul’s ministry (21:10, 11). a great famine. Several ancient writers (Tacitus [Annals XI.43], Josephus [Antiquities XX.ii.5], and Suetonius [Claudius 18]) affirm the occurrence of great famines in Israel ca. A.D. 45–46. all the world. The famine reached beyond the region of Palestine. Claudius Caesar. Emperor of Rome (A.D. 41–54).

11:30 elders. This is the first mention of the men who were pastor-overseers of the churches (15:4, 6, 22, 23; 16:4; 21:18); i.e., a plurality of godly men responsible to lead the church (see notes on 1 Tim. 3:1–7; Titus 1:5–9). They soon began to occupy the leading role in the churches, transitioning from the apostles and prophets, who were foundational (cf. Eph. 2:20; 4:11).

Acts 12

12:1 Herod the king. Herod Agrippa I reigned from A.D. 37–44 and was the grandson of Herod the Great. He ran up numerous debts in Rome and fled to Palestine. Imprisoned by Emperor Tiberius after some careless comments, he eventually was released following Tiberius’ death, and was made ruler of northern Palestine, to which Judea and Samaria were added in A.D. 41. As a hedge against his shaky relationship with Rome, he curried favor with the Jews by persecuting Christians.

12:2 James. The first of the apostles to be martyred (see note on Matt. 10:2). with the sword. The manner of his execution indicates James was accused of leading people to follow false gods (cf. Deut. 13:12–15).

12:3 during the Days of Unleavened Bread. The weekly feast following Passover (see notes on Ex. 23:14–19; Matt. 26:17).

12:4 four squads. Each squad contained four soldiers and rotated the watch on Peter. At all times two guards were chained to him in his cell, while the other two stood guard outside the cell door (v. 6).

12:12 Mary. Mark is called the cousin of Barnabas in Col. 4:10, so she was his aunt. John…Mark. Cousin of Barnabas (Col. 4:10), acquaintance of Peter in his youth (1 Pet. 5:13), he accompanied Barnabas and Paul to Antioch (v. 25) and later to Cyprus (13:4, 5). He deserted them at Perga (13:13) and Paul refused to take him on his second missionary journey because of that desertion (15:36–41). He accompanied Barnabas to Cyprus (15:39). He disappeared until he was seen with Paul at Rome as an accepted companion and co-worker (Col. 4:10; Philem. 24). During Paul’s second imprisonment at Rome, Paul sought John Mark’s presence as useful to him (2 Tim. 4:11). He wrote the second gospel that bears his name, being enriched in his task by the aid of Peter (1 Pet. 5:13).

12:15, 16 his angel. According to Jewish superstition, each person had his own guardian angel who could assume that person’s form.

12:17 James. The Lord’s brother, now head of the Jerusalem church (see Introduction to James; see note on 15:13). he departed. Except for a brief appearance in chap. 15, Peter fades from the scene as the rest of Acts revolves around Paul and his ministry.

12:19 Herod. See note on v. 1. put to death. According to Justinian’s Code (ix. 4:4), a guard who allowed a prisoner to escape would suffer the same fatal penalty that awaited the prisoner. Caesarea. See note on 9:30.

12:20 Herod. See note on v. 1. Tyre and Sidon. Two port cities N of Caesarea, in a region called Phoenicia. Mutual interdependence existed between these cities and Galilee, although Tyre and Sidon were more dependent on Galilee (see note on Mark 3:8). Blastus. The king’s treasurer acted as an intermediary between Herod and the representatives of Tyre and Sidon.

12:21 So on a set day. A feast in honor of Herod’s patron, the Roman emperor Claudius. arrayed in royal apparel. According to Josephus, he wore a garment made of silver.

12:23 did not give glory to God. The crime for which Herod was executed by God (A.D. 44), who will eventually condemn and execute all who are guilty of this crime (Rom. 1:18–23). eaten by worms. According to Josephus, Herod endured terrible pain for 5 days before he died.

12:25 had fulfilled their ministry. After Herod’s death, they delivered the famine relief to the Jerusalem church (11:30). John…Mark. See note on v. 12.

Acts 13

13:1 Chapter 13 marks a turning point in Acts. The first 12 chapters focus on Peter; the remaining chapters revolve around Paul. With Peter, the emphasis is the Jewish church in Jerusalem and Judea; with Paul, the focus is the spread of the Gentile church throughout the Roman world, which began at the church in Antioch. prophets. These had a significant role in the apostolic church (see notes on 1 Cor. 12:28; Eph. 2:20). They were preachers of God’s Word and were responsible in the early years of the church to instruct local congregations. On some occasions, they received new revelation that was of a practical nature (cf. 11:28; 21:10), a function that ended with the cessation of the temporary sign gifts. Their office was also replaced by pastor-teachers and evangelists (see note on Eph. 4:11). Barnabas. See note on 4:36. Simeon…called Niger. “Niger” means “black.” He may have been a dark-skinned man, an African, or both. No direct evidence exists to equate him with Simon of Cyrene (Mark 15:21). Lucius of Cyrene. Not the Lucius of Rom. 16:21, or Luke, the physician and author of Acts. who had been brought up with. Can be translated “foster-brother.” Manean was reared in Herod the Great’s household. Herod the tetrarch. Herod Antipas, the Herod of the gospels (see note on Matt. 14:1).

13:2 ministered. This is from a Gr. word which in Scripture describes priestly service. Serving in leadership in the church is an act of worship to God, and consists of offering spiritual sacrifices to Him, including prayer, oversight of the flock, plus preaching and teaching the Word. fasted. This is often connected with vigilant, passionate prayer (cf. Neh. 1:4; Ps. 35:13; Dan. 9:3; Matt. 17:21; Luke 2:37), and includes either a loss of desire for food or the purposeful setting aside of eating to concentrate on spiritual issues (see note on Matt. 6:16, 17).

13:3 laid hands on them. See note on 6:6.

13:4 Seleucia. This city served as the port for Antioch, some 16 mi. away at the mouth of the Orontes River. Cyprus. See note on 4:36. Saul and Barnabas chose to begin their missionary outreach there because it was Barnabas’ home, which was only a two-day journey from Antioch, and had a large Jewish population.

13:5 arrived in Salamis. The chief port and commercial center of Cyprus. synagogues. See note on 6:9. Paul established the custom of preaching to the Jews first whenever he entered a new city (cf. v. 14, 42; 14:1; 17:1, 10, 17; 18:4, 19, 26; 19:8) because he had an open door, as a Jew, to speak and introduce the gospel. Also, if he preached to Gentiles first, the Jews would never have listened to him. John as their assistant. See note on 12:12.

13:6 Paphos. The capital of Cyprus and thus the seat of the Roman government. It also was a great center for the worship of Aphrodite (Venus), and thus a hotbed for all kinds of immorality. a certain sorcerer…a Jew. “Sorcerer” is better translated “magician.” Originally it carried no evil connotation, but later was used to describe all kinds of practitioners and dabblers in the occult. This particular magician put his knowledge to evil use (see note on 8:9).

13:7 the proconsul. A Roman official who served as provincial governor (cf. 18:12).

13:8 Elymas. The Gr. name of Bar-Jesus, a transliteration of the Arab. word for magician.

13:9 Saul…called Paul. Paul’s Hebrew and Roman names.

13:13 came to Perga in Pamphylia. Perga was a major city in the Roman province of Pamphylia, in Asia Minor—some 200 mi. N across the Mediterranean from Cyprus. John, departing from them. Whatever reason John Mark gave for leaving, Paul didn’t accept it (15:38). While his desertion did not hamper the mission, it did later create dissension between Paul and Barnabas (15:36–40). This was finally resolved (cf. Col. 4:10; 2 Tim. 4:11). See note on 12:12.

13:14 Antioch in Pisidia. Not to be confused with Antioch in Syria, the location of the first Gentile church. This Antioch was located in the mountains of Asia Minor (modern Turkey).

13:15 reading of the Law and the Prophets. The reading of the Scriptures. This occupied the third part in the liturgy of the synagogue, after the recitation of the shema (Deut. 6:4) and further prayers, but before the teaching, which was usually based on what had been read from the Scriptures. rulers of the synagogue. Those who had general oversight of the synagogue (see note on 6:9), including designating who would read from the Scriptures.

13:16 who fear God. See note on 10:2.

13:19 seven nations. See note on Deut. 7:1. by allotment. A better reading would be, “as an inheritance.”

13:20 See Introduction to Judges.

13:21 Saul. See note on 1 Sam. 9:2.

13:22 a man after My own heart. See note on 1 Sam. 13:14. Some would question the reality of this designation for David since he proved to be such a sinner at times (cf. 1 Sam. 11:1–4; 12:9; 21:10—22:1). No man after God’s own heart is perfect; yet he will recognize sin and repent of it, as did David (cf. Pss. 32, 38, 51). Paul quoted from 1 Sam. 13:14 and Ps. 89:20.

13:23 according to the promise. OT prophecy points to Messiah as a descendant of David (cf. 2 Sam. 7:12–16; Ps. 132:11; Is. 11:10; Jer. 23:5). Jesus is the fulfillment of the OT prophecies of the coming Messiah (Matt. 1:1, 20, 21; Rom. 1:3; 2 Tim. 2:8).

13:24 baptism of repentance. Cf. 1:22; 10:37.

13:26 who fear God. See note on 10:2.

13:27 rulers. The supposed experts in the OT, including the scribes, Pharisees, Sadducees, and priests.

13:28 Pilate. See notes on 3:13; Matt. 27:2

13:29, 30 tree…tomb…God raised. The OT predicted the crucifixion of Christ on a cross (Ps. 22; Deut. 21), at the time when this particular form of execution was not used. His burial in a “tomb” was also prophesied (Is. 53:9), yet victims of crucifixions were commonly tossed into mass graves. The climax of Paul’s message was the resurrection of Christ, the ultimate proof that Jesus is the Messiah, and the fulfillment of 3 specific prophecies (see notes on vv. 33–35).

13:31 witnesses. More than 500 (cf. 1 Cor. 15:5–8).

13:33 Quoted from Ps. 2:7.

13:34 Quoted from Is. 55:3.

13:35 Quoted from Ps. 16:10; see note on 2:27.

13:39 justified from. This is better translated “freed from.” you could not be justified by the law of Moses. Keeping the law of Moses did not free anyone from their sins (cf. Rom. 3:28; 1 Cor. 1:30; Gal. 2:16; 3:11; Phil. 3:9). But the atoning death of Jesus completely satisfied the demands of God’s law, making forgiveness of all sins available to all who believe (Gal. 3:16; Col. 2:13, 14). Only the forgiveness Christ offers can free people from their sins (Rom. 3:20, 22).

13:41 Quoted from Hab. 1:5.

13:43 devout proselytes. Full converts to Judaism who had been circumcised. continue in the grace of God. Those who are truly saved persevere and validate the reality of their salvation by continuing in the grace of God (cf. John 8:31; 15:1–6; Col. 1:21–23; 1 John 2:19). With such encouragement, Paul and Barnabas hoped to prevent those who were intellectually convinced of the truths of the gospel, yet had stopped short of saving faith, from reverting to legalism rather than embracing Christ completely.

13:46 to you first. God offered the plan of salvation to the Jews first (Matt. 10:5, 6; 15:24; Luke 24:47; Rom. 1:16). Although the thrust of Paul’s ministry was to Gentiles, he had a desire to see Jews saved (Rom. 9:1–5; 10:1), preaching to them first in many cities (see note on v. 5). we turn to the Gentiles. Because the Jews rejected the gospel. But God never planned salvation as an exclusive possession of the Jews (Is. 42:1, 6; 49:6).

13:47 Quoted from Is. 49:6.

13:48 appointed to eternal life. One of Scripture’s clearest statements on the sovereignty of God in salvation. God chooses man for salvation, not the opposite (John 6:65; Eph. 1:4; Col. 3:12; 2 Thess. 2:13). Faith itself is a gift from God (Eph. 2:8, 9).

13:51 shook off the dust from their feet. The Jews’ antagonism toward Gentiles extended to their unwillingness to even bring Gentile dust into Israel. The symbolism of Paul and Barnabas’ act is clear that they considered the Jews at Antioch no better than heathen. There could have been no stronger condemnation.

13:52 filled…with the Holy Spirit. See notes on 2:4; Eph. 5:18.

Acts 14

14:1 Iconium. A cultural melting pot of native Phrygians, Greeks, Jews, and Roman colonists, located 80 mi. SE of Pisidian Antioch.

14:3 granting signs and wonders. See notes on 2:19. Acts of such divine power confirmed that Paul and Barnabas spoke for God.

14:4 apostles. See notes on Rom. 1:1; Eph. 4:11. Barnabas was not an apostle in the same sense as Paul and the 12 since he was not an eyewitness of the resurrected Christ nor had he been called by Him. It is best to translate “apostles” here as “messengers” (cf. 2 Cor. 8:23; Phil. 2:25). The verb means “to send.” The 12 and Paul were “apostles of Christ,” (2 Cor. 11:13; 1 Thess. 2:6), while Barnabas and others were “apostles of the churches” (2 Cor. 8:23).

14:5 stone them. This proves that their Jewish opponents were the instigators, since stoning was a Jewish form of execution, usually for blasphemy.

14:6 Lystra and Derbe, cities of Lycaonia. Lycaonia was a district in the Roman province of Galatia. Lystra was about 18 mi. from Iconium, and was the home of Lois, Eunice, and Timothy (16:1; 2 Tim. 1:5). Luke mentions no synagogue in connection with Lystra, and since Paul began his ministry there by preaching to a crowd, it likely had a small Jewish population. Derbe was about 40 mi. SE of Lystra.

14:11–13 The strange reaction by the people of Lystra to the healing had its roots in local folklore. According to tradition, the gods Zeus and Hermes visited Lystra incognito, asking for food and lodging. All turned them away except for a peasant named Philemon and his wife, Baucis. The gods took vengeance by drowning everyone in a flood. But they turned the lowly cottage of Philemon and Baucis into a temple, where they were to serve as priest and priestess. Not wanting to repeat their ancestors’ mistake, the people of Lystra believed Barnabas to be Zeus and Paul to be Hermes.

14:11 Lycaonian language. Paul and Barnabas were unable to understand the intentions of the people.

14:13 priest of Zeus. It was his job to lead the people in worship of the two men they believed to be gods.

14:14 tore their clothes. A Jewish expression of horror and revulsion at blasphemy (see note on Matt. 26:65).

14:15–17 See note on 17:23, 24. Because the crowd at Lystra was pagan and had no knowledge of the OT, Paul adjusted his message to fit the audience. Instead of proclaiming the God of Abraham, Isaac, and Jacob, he appealed to the universal and rational knowledge of the One who created the world (cf. 17:22–26; Jon. 1:9).

14:15 useless things. An appropriate description of idolatry and all false religions.

14:16 allowed all nations. The path that they all have walked is described in Rom. 1:18–32.

14:17 did not leave Himself without witness. God’s providence and His creative power testify to man’s reason of His existence (Rom. 1:18–20), as does man’s own conscience, which contains His moral law (Rom. 2:13–15).

14:19 they stoned Paul…supposing him to be dead. Paul did not die from the stoning as some claim, who link it to his third-heaven experience in 2 Cor. 12. “Supposing” usually means “to suppose something that is not true.” The main NT use of this word argues that the crowd’s supposition was incorrect and that Paul was not dead. Another argument in favor of this position is that if Paul was resurrected, why didn’t Luke mention it? Also, the dates of Paul’s third-heaven experience and the time of the stoning do not reconcile.

14:20 Derbe. See note on v. 6.

14:22 kingdom of God. See note on 1:3.

14:23 appointed elders. See note on 11:30.

14:24 Pisidia. A mountainous and rugged region that offered no opportunities for evangelism. Pamphylia. See note on 13:13.

14:25 Perga. See note on 13:13.

14:26 From there. Thus ended Paul’s first missionary journey. Antioch. See note on 11:19.

14:28 a long time. About one year.

Acts 15

15:1–30 Throughout its history, the church’s leaders have met to settle doctrinal issues. Historians point to 7 ecumenical councils in the church’s early history, especially the Councils of Nicea (A.D. 325) and Chalcedon (A.D. 451). Yet the most important council was the first one—the Jerusalem Council—because it established the answer to the most vital doctrinal question of all: “What must a person do to be saved?” The apostles and elders defied efforts to impose legalism and ritualism as necessary prerequisites for salvation. They forever affirmed that salvation is totally by grace through faith in Christ alone.

15:1 certain men. Judaizers—false teachers who were self-appointed guardians of legalism, teaching a doctrine of salvation by works. from Judea. See note on 1:8. Unless you are circumcised…you cannot be saved. Cf. v. 24. The heresy propagated by the Judaizers. See notes on Gen. 17:9–14.

15:2 up to Jerusalem. See note on 18:22. elders. Leaders of the Jerusalem church (see note on 11:30).

15:4 Paul and Barnabas and others went into great detail to report the many works God was accomplishing through their efforts. No doubt they provided sufficient evidence to verify the genuineness of the Gentiles’ salvation (cf. 10:44–48; 11:17, 18).

15:7 Peter rose up. Peter gave the first of 3 speeches at the Council that amount to one of the strongest defenses of salvation by grace through faith alone contained in Scripture. Peter began his defense by reviewing how God saved Gentiles in the early days of the church without a requirement of circumcision, law keeping, or ritual—referring to the salvation of Cornelius and his household (10:44–48; 11:17, 18). If God did not require any additional qualifications for salvation, neither should the legalists. by my mouth. See 10:1–48.

15:8 giving them the Holy Spirit. The Judaizers could have argued that Cornelius and the others could not have been saved because they did not meet the legalistic requirements. To thwart that potential argument, Peter reiterates that God gave them the Holy Spirit, thus proving the genuineness of their salvation (see note on 2:4).

15:10 a yoke. A description of the law and the legalism of the scribes and Pharisees (Matt. 23:4; cf. Luke 11:46). The legalists expected the Gentiles to carry a load they themselves were unwilling to bear.

15:11 through the grace of the Lord Jesus Christ. A resounding affirmation of salvation by grace through faith alone (see notes on Rom. 3:24, 25).

15:12 Barnabas and Paul. They delivered the second speech in which they recounted the work of God on their just completed first missionary journey among Gentiles. miracles and wonders. See note on 2:19.

15:13 James answered. He delivers the third speech in defense of salvation by faith alone by relating how God’s future plans for Gentile salvation agree with His current work.

15:14 people for His name. See notes on chaps. 10, 11. Cf. Mal. 2:2, 5; 3 John 7.

15:15–17 James quotes Amos’ prophecy (9:11, 12) of the millennial kingdom to prove that Gentile salvation was not contrary to God’s plan for Israel. In fact, in the kingdom God’s messengers will announce salvation to the Gentiles (Zech. 8:20–23).

15:17 Gentiles…called by My name. James’ point is that Amos makes no mention of Gentiles becoming Jewish proselytes. If Gentiles can be saved without becoming Jews in the kingdom, there is no need for Gentiles to become proselytes in the present age.

15:19 we should not trouble. The Gr. word for “trouble” means “to throw something in the path of someone to annoy them.” The decision of the Jerusalem Council, after considering all the evidence, was that keeping the law and observing rituals were not requirements for salvation. The Judaizers were to cease troubling and annoying the Gentiles.

15:20 James and the other leaders did not want the Gentiles to revel in their freedom in Christ, which could cause the Jewish believers to follow that same liberty and violate their consciences. So James proposed that the Gentiles abstain from 4 pagan, idolatrous practices that were violations of the law of Moses so as not to offend Jews. things polluted by idols. Food offered to pagan gods and then sold in temple butcher shops. Because idolatry was so repulsive to Jews and forbidden by God (cf. Ex. 20:3; 34:17; Deut. 5:7), they would avoid anything to do with idols, including meat offered to idols (cf. 1 Cor. 8:1–13). sexual immorality. Sexual sins in general, but particularly the orgies associated with the worship of pagan gods. The Gentiles were to avoid being offensive to Jewish sensibilities in their marriages and any relationship with the opposite sex. things strangled, and from blood. Dietary restrictions (Gen. 9:4; Lev. 3:17; 7:26; 17:12–14; 19:26; Deut. 12:16, 23; 15:23; 1 Sam. 14:34; Ezek. 33:25).

15:22 Judas. Nothing more is known about him except that he was a prophet (v. 32). Silas. See note on v. 40. Also known as Silvanus, he accompanied Paul on his second missionary journey (v. 40; 16:19, 25, 29; 17:4, 10, 14, 15; 18:5) and later was Peter’s amanuensis (scribe) for his first epistle (1 Pet. 5:12).

15:23 in Antioch, Syria, and Cilicia. Antioch was the capital of Syria and Cilicia, which was administered as a single Roman district. The churches in Cilicia were probably founded by Paul when he went there after fleeing Jerusalem (9:30).

15:24 troubled…unsettling. “Troubled” is a different Gr. word from the one in v. 19, meaning “to deeply upset,” “to deeply disturb,” “to perplex,” or “to create fear.” The Gr. word for “unsettling” was used in extrabiblical writings to speak of someone going bankrupt. Together these words aptly describe the chaos caused by the Judaizers. circumcised. Cf. v. 1; see notes on Gen. 17:9–14.

15:26 risked their lives. On the first missionary journey they faced persecution (13:50) and Paul was nearly killed (14:19, 20).

15:29 See notes on v. 20.

15:34 This verse is not in the best manuscripts.

15:36 see how they are doing. In addition to proclaiming the gospel, Paul also recognized his responsibility to mature the new believers in their faith (Matt. 28:19, 20; Eph. 4:12, 13; Phil. 1:8; Col. 1:28; 1 Thess. 2:17). So he planned his second missionary journey to retrace his first one.

15:37, 38 John called Mark. See notes on 12:12; 13:13.

15:39 contention…parted. This was not an amicable parting—they were in sharp disagreement regarding John Mark. The weight of the evidence favors Paul’s decision, especially since he was an apostle of Jesus Christ. That alone should have caused Barnabas to submit to his authority. But they eventually did reconcile (1 Cor. 9:6). Cyprus. See note on 13:4.

15:40 Silas. He was perfectly suited to be Paul’s companion, since he was a prophet and could proclaim and teach the Word. Being a Jew gave him access to the synagogues (see note on 6:9). Because he was a Roman citizen (16:37), he enjoyed the same benefits and protection as Paul. His status as a respected leader in the Jerusalem fellowship helped to reinforce Paul’s teaching that Gentile salvation was by grace alone through faith alone (see note on v. 22).

15:41 Syria and Cilicia. Paul visited congregations he had most likely founded before his connection with the Antioch church (Gal. 1:21). The circumcision question had been raised there also.

Acts 16

16:1 Derbe and Lystra. See note on 14:6. a certain disciple…Timothy. A young man (late teens or early 20s) of high regard, a “true child in the faith” (1 Tim. 1:2; cf. 2 Tim. 1:2), who eventually became Paul’s right-hand man (1 Cor. 4:17; 1 Thess. 3:2; Phil. 2:19; see Introduction to 1 Timothy). In essence, he became John Mark’s replacement. After being commissioned by the elders of the local church (1 Tim. 4:14; 2 Tim. 1:6), he joined Paul and Silas. his father was Greek. The grammar likely suggests his father was dead. By being both Jew and Gentile, Timothy had access to both cultures—an indispensable asset for missionary service.

16:3 circumcised him. This was done to aid his acceptance by the Jews and provide full access to the synagogues (see note on 6:9) he would be visiting with Paul and Silas. If Timothy had not been circumcised, the Jews could have assumed he had renounced his Jewish heritage and had chosen to live as a Gentile.

16:4 the decrees. The determinations of the Jerusalem Council (see notes on 15:23–29).

16:6 Holy Spirit…Asia. Paul was not allowed to fulfill his intention to minister in Asia Minor (modern Turkey) and to such cities as Ephesus, Smyrna, Philadelphia, Laodicea, Colosse, Sardis, Pergamos, and Thyatira.

16:7, 8 Mysia…Troas. The NW part of the province of Asia Minor.

16:7 Bithynia. A separate Roman province NE of Mysia. the Spirit did not permit them. Once the Holy Spirit had providentially stopped their travel N, they had nowhere else to go but Troas, a seaport on the Aegean Sea.

16:9, 10 This was the second of 6 visions received by the apostle (cf. 9:3–6; 18:9, 10; 22:17, 18; 23:11; 27:23, 24).

16:9 Macedonia. The region located across the Aegean Sea on the mainland of Greece. The cities of Philippi and Thessalonica were located there. Most significantly, going there was to take the gospel from Asia into Europe.

16:10 we. A change from the third person pronoun to the first person indicates that Luke joined up with Paul, Silas, and Timothy (see Introduction: Author and Date).

16:11 Samothrace. An island in the Aegean Sea about halfway between Asia Minor and the Greek mainland. They stayed there overnight to avoid the hazards associated with sailing in the dark. Neapolis. The port city for Philippi.

16:12 Philippi. See Introduction to Philippians. Located 10 mi. inland from Neapolis, Philippi was named for Philip II of Macedon (the father of Alexander the Great). a colony. Philippi became a Roman colony in 31 B.C., so it carried the right of freedom (it was self-governing and independent of the provincial government), the right of exemption from tax, and the right of holding land in full ownership.

16:13 to the riverside. Evidently, the Jewish community did not have the minimum of 10 Jewish men who were heads of households required to form a synagogue. In such cases, a place of prayer under the open sky and near a river or sea was adopted as a meeting place. Most likely this spot was located where the road leading out of the city crossed the Gangites River. women who met there. In further evidence of the small number of Jewish men, it was women who met to pray, read from the OT law, and discuss what they read.

16:14 Lydia…from the city of Thyatira. Her home city was located in the Roman province of Lydia, thus the name “Lydia” was probably associated with her place of origin. seller of purple. “Purple” fabrics. Because purple dye was extremely expensive, purple garments were usually worn by royalty and the wealthy. As a result, Lydia’s business turned a nice profit, which enabled her to have a house large enough to accommodate the missionary team (v. 15) and the new church at Philippi (v. 40). who worshiped God. Like Cornelius, she believed in the God of Israel but had not become a full proselyte (cf. 10:2). The Lord opened her heart. This is another proof of the sovereignty of God in salvation (see note on 13:48).

16:15 household. See note on 11:14. Cf. v. 31.

16:16 a spirit of divination. Lit. “a python spirit.” That expression comes from Gr. mythology; Python was a snake that guarded the oracle at Delphi. Essentially, this girl was a medium in contact with demons who could supposedly predict the future. See note on Deut. 18:9–12.

16:17 the Most High God. El Elyon, the Absolutely Sovereign God, is an OT title (used about 50 times) for the God of Israel (see Gen. 14:18–22; Ps. 78:35; Dan. 5:18).

16:18 I command you in the name of Jesus Christ. The demon left the girl in obedience to Paul’s command and his apostolic authority. The ability to cast out demons was a special ability of Christ’s apostles (Mark 3:15; 2 Cor. 12:12).

16:20 Jews…trouble our city. Anti-Semitism was alive even then. The Emperor Claudius issued an order around that time expelling the Jews from Rome (18:2). This may explain why they apprehended only Paul and Silas, since Luke was a Gentile and Timothy half-Gentile.

16:21 teach customs…not lawful for us…Romans. It was technically true that Roman citizens were not to engage in any foreign religion that had not been sanctioned by the state. But it was a false charge that they were creating chaos.

16:22 magistrates. Every Roman colony had two of these men serving as judges. In this case, they did not uphold Roman justice: They did not investigate the charges, conduct a proper hearing, or give Paul and Silas the chance to defend themselves. beaten. This was an illegal punishment since they had not been convicted of any crime. The officers (v. 35) under the command of the magistrates administered the beating with rods tied together in a bundle. Paul received the same punishment on two other occasions (2 Cor. 11:25).

16:24 inner prison…in the stocks. The most secure part of the prison. The jailer took further precautions by putting their feet “in the stocks.” This particular security measure was designed to produce painful cramping so the prisoner’s legs were spread as far apart as possible.

16:27 prison doors open…about to kill himself. Instead of waiting to face humiliation and a painful execution. A Roman soldier who let a prisoner escape paid for his negligence with his life (12:19; 27:42).

16:31 Believe on the Lord Jesus Christ. One must believe He is who He claimed to be (John 20:31) and believe in what He did (1 Cor. 15:3, 4; see note on Rom. 1:16). you and your household. All of his family, servants, and guests who could comprehend the gospel and believe heard the gospel and believed (see note on 11:14). This does not include infants. Cf. v. 15.

16:37 Romans. To inflict corporal punishment on a Roman citizen was a serious crime, and made more so since Paul and Silas did not receive a trial. As a result, the magistrates faced the possibility of being removed from office, and having Philippi’s privileges as a Roman colony revoked (see note on v. 12).

Acts 17

17:1 Amphipolis and Apollonia…Thessalonica. SW from Philippi along the Egnatian Way. “Amphipolis” was about 30 mi. from Philippi, and “Apollonia” another 30 mi. beyond. The narrative indicates that the travelers stopped only for the night in those cities. Forty mi. beyond “Apollonia” was “Thessalonica,” the capital city of Macedonia with a population of 200,000. It was a major port city and an important commercial center. synagogue. See note on 13:5. Luke refers to a synagogue only in Thessalonica, which may explain why Paul and his companions did not stay in the other two cities.

17:2 as his custom was. Paul began his ministry in each town with the Jews (see note on 13:5). three Sabbaths. The length of his initial public ministry. The actual amount of time spent in Thessalonica would have been longer, extending perhaps to 4–6 months.

17:5 the house of Jason. The mob assumed Paul, Silas, and Timothy were staying there. Nothing is known of Jason except that he was probably Jewish, since Jason was a name adopted by many of the dispersed Jews.

17:7 contrary to the decrees of Caesar. One of the most serious crimes in the Roman Empire was to acknowledge allegiance to any king but Caesar (cf. John 19:15).

17:9 taken security. A pledge or bond, which would be forfeited by Jason should Paul and his companions cause more trouble. As a result, they had no choice but to leave Thessalonica.

17:10 Berea. An important town that was not on a main route. synagogue. See note on 13:5.

17:15 Athens. The cultural center of Greece. At its zenith, Athens was home to the most renowned philosophers in history, including Socrates, Plato, and Aristotle, who was arguably the most influential philosopher of all. Two other significant philosophers taught there: Epicurus, founder of Epicureanism, and Zeno, founder of Stoicism—two of the dominant philosophies in that day (see note on v. 18).

17:16 given over to idols. Athens was also the religious center of Greece—virtually every deity known to man could be worshiped there. Paul viewed Athens as a city of lost humanity, all doomed to a Christless eternity because of rampant pagan idolatry.

17:17 synagogue. See note on 13:5.

17:18 Epicurean and Stoic philosophers. Epicurean philosophy taught that the chief end of man was the avoidance of pain. Epicureans were materialists—they did not deny the existence of God, but they believed He did not become involved with the affairs of men. When a person died, they believed his body and soul disintegrated. Stoic philosophy taught self-mastery—that the goal in life was to reach a place of indifference to pleasure or pain. babbler. Lit. “seed picker.” Some of the philosophers viewed Paul as an amateur philosopher—one who had no ideas of his own but only picked among prevailing philosophies and constructed one with no depth.

17:19 The Areopagus. A court named for the hill on which it once met. Paul was not being formally tried; only being asked to defend his teaching.

17:22 religious. Lit. “in fear of Gods.”

17:23, 24 TO THE UNKNOWN GOD. The Athenians were supernaturalists—they believed in supernatural powers that intervened in the course of natural laws. They at least acknowledged the existence of someone beyond their ability to understand who had made all things. Paul thus had the opportunity to introduce them to the Creator-God who could be known (Deut. 4:35; 1 Kin. 8:43; 1 Chr. 28:9; Ps. 9:10; Jer. 9:24; 24:7; 31:34; John 17:3). When evangelizing pagans, Paul started from creation, the general revelation of God (cf. 14:15–17). When evangelizing Jews, he started from the OT (vv. 10–13).

17:24 God, who made the world. This teaching flatly contradicted both the Epicureans, who believed matter was eternal and therefore had no creator, and the Stoics, who as pantheists believed God was part of everything and could not have created Himself. Paul’s teaching finds its support throughout Scripture (Gen. 1:1; Ps. 146:5, 6; Is. 40:28; 45:18; Jer. 10:12; 32:17; Jon. 1:9; Zech. 12:1; Eph. 3:9; Col. 1:16; Rev. 4:11; 10:6).

17:26 one blood. All men are equal in God’s sight since all came from one man, Adam. This teaching was a blow to the national pride of the Greeks, who believed all non-Greeks were barbarians (see note on Rom. 1:14). determined their preappointed times. God sovereignly controls the rise and fall of nations and empires (cf. Dan. 2:36–45; Luke 21:24). the boundaries of their dwellings. God is responsible for establishing nations as to their racial identity and their specific geographical locations (Deut. 32:8) and determining the extent of their conquests (cf. Is. 10:12–15).

17:27 seek the Lord. God’s objective for man in revealing Himself as the creator, ruler, and controller of the world. Men have no excuse for not knowing about God because He has revealed Himself in man’s conscience and in the physical world (see notes on Rom. 1:19, 20; 2:15).

17:28 in Him we live and move and have our being. A quote from the Cretan poet Epimenides.

17:29 the offspring of God. A quote from Aratus, who came from Paul’s home region of Cilicia. not…like gold or silver. If man is the offspring of God, as the Greek poet suggested, it is foolish to think that God could be nothing more than a man-made idol. Such reasoning points out the absurdity of idolatry (cf. Is. 44:9–20).

17:30 times of ignorance God overlooked. See note on Rom. 3:25.

17:31 Man whom He has ordained. Jesus Christ (John 5:22–27).

17:32 resurrection of the dead. Gr. philosophy did not believe in bodily resurrection.

17:34 the Areopagite. A member of the Areopagus court (see note on v. 19).

Acts 18

18:1 Corinth. See Introduction to 1 Corinthians. The leading political and commercial center in Greece. It was located at a strategic point on the isthmus of Corinth, which connected the Peloponnesian peninsula with the rest of Greece. Virtually all traffic between northern and southern Greece had to pass through the city. Because Corinth was a trade center and host to all sorts of travelers, it had an unsettled population that was extremely debauched. It also housed the temple of Aphrodite, the goddess of love. One thousand temple priestesses, who were ritual prostitutes, came each evening into the city to practice their trade.

18:2 Aquila…Priscilla. This husband and wife team were to become Paul’s close friends who even risked their lives for him (Rom. 16:3, 4). Priscilla is listed first 4 times in Scripture (NU), which could imply she had a higher social rank than Aquila or that she was the more prominent of the two in the church. They probably were Christians when Paul met them, having come from Rome where a church already existed (Rom. 1:7, 8). Claudius. See note on 11:28. commanded all the Jews to depart from Rome. The decree that forced Priscilla and Aquila to leave Rome ca. A.D. 49 (see note on 16:20).

18:3 tentmakers. This could also refer to leatherworkers.

18:4 synagogue. See note on 13:5. Greeks. Gentile God-fearers in the synagogue (see note on 10:2).

18:5 Silas and Timothy had come from Macedonia. As Paul desired, Silas and Timothy joined him in Athens (17:15). From there he sent Timothy back to Thessalonica (1 Thess. 3:1–6). Paul evidently sent Silas somewhere in Macedonia, possibly Philippi (cf. 2 Cor. 11:9; Phil. 4:15), since he returned to Corinth from that province.

18:6 Your blood be upon your own heads. Paul held his opponents completely responsible for blaspheming Christ and rejecting his message (cf. Josh. 2:19; 2 Sam. 1:16; 1 Kin. 2:37; Ezek. 18:13; 33:4; Matt. 27:25).

18:7 house of…Justus. A Gentile who showed interest in the God of Israel and was associated with the synagogue next door. His name indicates he was a Roman, and since Romans usually had 3 names, his may have been Gaius Titius Justus, meaning he was the same Gaius mentioned in Rom. 16:23 and 1 Cor. 1:14. one who worshiped God. See note on 16:14.

18:8 Crispus, the ruler of the synagogue. The conversion of this respected leader must have sent shock waves throughout the Jewish community (see note on 6:9). all his household. See note on 11:14.

18:9, 10 This was the third of 6 visions given to Paul (cf. 9:3–6; 16:9, 10; 22:17, 18; 23:11; 27:23, 24).

18:10 I have many people in this city. God had appointed a number of people in Corinth for salvation, who had not yet heard the gospel (cf. 13:48; Rom. 10:13–15). The effect of Paul’s preaching would be to bring the elect to faith (Titus 1:1).

18:11 a year and six months. Paul’s longest stay in any city, except Ephesus (20:31) and Rome (28:30).

18:12 When Gallio was proconsul of Achaia. From July, A.D. 51 to June, A.D. 52. judgment seat. A large, raised stone platform in the marketplace, situated in front of the residence of the proconsul, where he would try public cases.

18:13 contrary to the law. While Judaism was not an official religion, it was officially tolerated in the Roman world, and Christianity was viewed as a sect of Judaism. The Jews in Corinth claimed that Paul’s teaching was external to Judaism, and therefore should be banned. Had Gallio ruled in the Jews’ favor, Christianity could have been outlawed throughout the Empire.

18:14–16 Gallio was no fool and saw through the Jews’ plan. He refused to get caught up in what he viewed as an internal squabble within Judaism. In essence, he rendered what would be called a summary judgment—he officially ruled that no crime had been committed, that the dispute was over semantics, and threw the case out.

18:17 Sosthenes…beat him. The Greeks had reasons for being hostile to Sosthenes; they were venting general hostility toward Jews on him, or they may have been angry with his unsuccessful attempt, as leader of the Jews, at prosecuting the case against Paul. Since he was the ruler of the synagogue, he would have presented the case to Gallio. Later, he converted to Christ (1 Cor. 1:1).

18:18 Priscilla and Aquila. See note on v. 2. That they could accompany Paul means there was sufficient leadership in Corinth, with men such as Gaius, Sosthenes, Stephanas, and Crispus. He had his hair cut off…he had taken a vow. To show God his gratitude for helping him through a difficult time in Corinth, he took a Nazirite vow—a special pledge of separation and devotion to God (cf. Num. 6:2–5, 13–21). The vow generally lasted a specific period of time, although Samson (Judg. 13:5), Samuel (1 Sam. 1:11), and John the Baptist (Luke 1:15) were Nazirites for life. In Paul’s day, if someone made the vow while away from Jerusalem, at the termination of his vow he would shave his head, as Paul did, and afterwards present the shorn hair at the temple within 30 days. Cenchrea. The eastern port of Corinth.

18:19 Ephesus. The most important city in Asia Minor (see Introduction to Ephesians). left them there. Priscilla and Aquila remained in Ephesus to establish their business. Apparently they lived in Ephesus for several years—a church met in their home (1 Cor. 16:19)—before they returned to Rome (16:3–5). synagogue. See note on 13:5.

18:22 gone up…went down to Antioch. Although Luke does not mention it in detail, his description of the geography indicates Paul went to Jerusalem to greet the church. Because Jerusalem was elevated over the surrounding region, travelers had to go “up” to get there and “down” to any other place. Paul also had to return to Jerusalem so he could fulfill his vow. This ended the second missionary journey.

18:23 some time there. Possibly from the summer of A.D. 52 to the spring of A.D. 53. Galatia and Phrygia. See note on 16:6. Paul’s return to those regions marked the beginning of his third missionary journey.

18:24 Apollos. An OT saint and follower of John the Baptist (v. 25). After further instruction by Aquila and Priscilla (v. 26), he became a powerful Christian preacher. His ministry profoundly influenced the Corinthians (cf. 1 Cor. 1:12). Alexandria. An important city in Egypt located near the mouth of the Nile. In the first century, it had a large Jewish population. Thus Apollos, though born outside of Israel, was reared in a Jewish cultural setting. mighty in the Scriptures. Used only here, this phrase refers to Apollos’ knowledge of the OT Scriptures. That knowledge, combined with his eloquence, allowed him to crush his Jewish opponents in debate (v. 28).

18:25 the way of the Lord. This did not include the Christian faith (cf. v. 26). The OT uses the phrase to describe the spiritual and moral standards God required His people to observe (Gen. 18:19; Judg. 2:22; 1 Sam. 12:23; 2 Sam. 22:22; 2 Kin. 21:22; 2 Chr. 17:6; Pss. 18:21; 25:8, 9; 138:5; Prov. 10:29; Jer. 5:4, 5; Ezek. 18:25, 29; 33:17, 20; Hos. 14:9). baptism of John. Despite his knowledge of the OT, Apollos did not fully understand Christian truth. John’s baptism was to prepare Israel for the Messiah’s arrival (cf. Luke 1:16, 17; see notes on 2:38; Matt. 3:6). Apollos accepted that message, even acknowledging that Jesus of Nazareth was Israel’s Messiah. He did not, however, understand such basic Christian truths as the significance of Christ’s death and resurrection, the ministry of the Holy Spirit, and the church as God’s new witness people. He was a redeemed OT believer (v. 24).

18:26 the way of God more accurately. Aquila and Priscilla completed Apollos’ training in divine truth by instructing him in the fullness of the Christian faith.

18:27 Achaia. See note on v. 12. Apollos planned to cross from Asia Minor (modern Turkey) to Corinth on the Greek mainland (19:1). the brethren wrote. Such letters of commendation were common in the early church (cf. Rom 16:1, 2; 1 Cor. 16:10; 2 Cor. 3:1, 2; Col. 4:10). The Ephesian Christians wrote to inform their Corinthian brethren that Apollos was now a fully informed Christian.

18:28 the Christ. The Messiah of Israel.

Acts 19

19:1 the upper regions. The area of Asia Minor N of Ephesus, where Luke left Paul before the interlude describing Apollos’ ministry (18:23). By going through that area, Paul took the direct route to Ephesus, not the more common trade route. Ephesus. See Introduction to Ephesians. some disciples. They were of John the Baptist (v. 3); hence OT seekers. That they did not yet fully understand the Christian faith is evident from their reply to Paul’s question (v. 2). The word “disciple” means “learner,” or “follower,” and does not always refer to Christians (cf. Matt. 9:14; 11:2; Mark 2:18; Luke 5:33; 7:18, 19; 11:1; John 1:35; 6:66). Followers of John the Baptist, like this group, existed into the second century.

19:2 “Did you receive the Holy Spirit when you believed?” The question reflects Paul’s uncertainty about their spiritual status. Since all Christians receive the Holy Spirit at the moment of salvation (see notes on Rom. 8:9; 1 Cor. 12:13), their answer revealed they were not yet fully Christians. They had not yet received Christian baptism (having been baptized only “into John’s baptism”) which further evidenced that they were not Christians (see note on 2:38).

19:4 baptism of repentance…believe on…Christ Jesus. These disciples did not realize Jesus of Nazareth was the One to whom John’s baptism pointed. Paul gave them instruction not on how to receive the Spirit, but about Jesus Christ.

19:5 baptized in the name of the Lord Jesus. They believed Paul’s presentation of the gospel and came to saving faith in the Lord Jesus Christ (cf. 2:41). Although required of all Christians, baptism does not save (see note on 2:38).

19:6 Paul…laid hands on them. This signified their inclusion into the church (see note on 8:17). Apostles were also present when the church was born (chap. 2), and when the Samaritans (chap. 8) and Gentiles (chap. 10) were included. In each case, God’s purpose was to emphasize the unity of the church. spoke with tongues and prophesied. This served as proof that they were part of the church (see note on 8:17). They also needed tangible evidence that the Holy Spirit now indwelt them, since they had not heard that He had come (v. 2).

19:8 synagogue. See note on 13:5. three months. Paul’s longest stay in any synagogue, with the possible exception of the one at Corinth. kingdom of God. See note on 1:3.

19:9 hardened. The Gr. word always refers to defiance against God (Rom. 9:18; Heb. 3:8, 13, 15; 4:7). Truth rejected leads to a hardened heart, causing the life-giving message of salvation to become “the aroma of death leading to death” (2 Cor. 2:16). the Way. See note on 9:2. the school of Tyrannus. Tyrannus was either the owner of the lecture hall, or a philosopher who taught there. If the latter, his name, which means “our tyrant,” may have been a nickname given him by his students. Paul used the hall during the afternoon break (from about 11:00 a.m. to 4:00 p.m.), when it would otherwise be unoccupied.

19:10 two years. The length of time Paul taught in the school of Tyrannus, not the total length of his ministry at Ephesus (cf. 20:31). all…in Asia heard. Though Paul probably never left Ephesus, his converts (cf. 2 Tim. 2:2) spread the gospel throughout the province of Asia Minor (modern Turkey). This two-year period saw the founding of the churches at Colosse and Hierapolis, and possibly some of the 7 churches mentioned in Rev. 2, 3, beyond the one at Ephesus.

19:11 unusual miracles. These confirmed that Paul was God’s messenger, since there was no completed NT to use to determine the truth of his message (cf. 2 Cor. 12:12; Heb. 2:3, 4).

19:12 handkerchiefs…aprons. The headbands and outer clothing Paul wore while making tents. The belief that mystical power could be so transmitted was widespread in the ancient world, e.g., believing that Peter’s shadow could heal (cf. 5:15; Matt. 9:21).

19:13 itinerant Jewish exorcists. Simon Magus (8:9–25) and Bar-Jesus (13:6–12) were other possible examples of such charlatans (cf. Matt. 12:27). In contrast to the absolute authority exercised by Jesus and the apostles over demons, those exorcists sought to expel the demons by attempting to call on a more potent spirit being—in this case the Lord Jesus.

19:14 Sceva, a Jewish chief priest. Since there is no record of a Jewish High-Priest by that name, he probably assumed that title falsely to impress people.

19:15 Jesus…Paul I know. Recognizing that the exorcists had no authority over him (unlike Jesus and Paul), the demon rejected their attempt to expel him from his victim. This confirms that the power to cast out demons belonged to Jesus and the apostles and no one else. Even the demons give testimony to that.

19:16 Cf. Mark 5:1–4.

19:19 books. Of secret magical spells. Burning them proved the genuineness of the magicians’ repentance (see note on 2:38); having destroyed these books, they could not easily resume their practices. fifty thousand pieces of silver. Fifty thousand days’ wages for a common laborer—an astonishing sum of money given to indicate how widespread the practice of magic was in Ephesus.

19:21 purposed in the Spirit. Probably his own spirit, not the Holy Spirit (contra. the NKJV translation). Macedonia and Achaia. See notes on 16:9; 18:12. Located on the Greek mainland, these provinces were in the opposite direction from Jerusalem. Paul, however, took this roundabout route to collect an offering for the needy in the Jerusalem church (Rom. 15:25–27; 1 Cor. 16:1–4; 2 Cor. 8, 9). I must also see Rome. Paul had not visited the Imperial capital, but because of the strategic importance of the church there, he could stay away no longer. In addition, Paul intended to use Rome as a jumping off point for ministry in the strategic region of Spain (Rom. 15:22–24). This simple declaration marked a turning point in Acts; from this point on, Rome became Paul’s goal. He would ultimately arrive there as a Roman prisoner (28:16).

19:22 Timothy and Erastus. For Timothy, see note on 16:1. Nothing more is known of Erastus; though the name appears two other times in Scripture (Rom. 16:23; 2 Tim. 4:20), he cannot with certainty be identified with either one. Paul sent these two ahead of him to assist in his collection of the offering.

19:23 the Way. See note on 9:2.

19:24 Demetrius, a silversmith. Probably not the individual commended by John (3 John 12), since the name was a common one. silver shrines. These were of the goddess Diana (Artemis). These shrines were used as household idols, and in the worship at the temple of Diana. Diana. She was also known as “Artemis.” Worship of her, centered at the great temple of Diana at Ephesus (one of the Seven Wonders of the Ancient World), was widespread throughout the Roman Empire. It is likely that the riot described in this passage took place during the annual spring festival held in her honor at Ephesus. brought no small profit. This statement suggests Demetrius may have been the head of the silversmiths’ guild—which would explain his taking the lead in opposing the Christian preachers.

19:27 Demetrius cleverly played upon his hearers’ fears of financial ruin, religious zeal, and concern for their city’s prestige. The Christian preachers, he argued, threatened the continued prosperity of Ephesus. His audience’s violent reaction shows they took the threat seriously (v. 28).

19:29 Gaius and Aristarchus. These men are described as Macedonians, though 20:4 lists Gaius’ hometown as Derbe, a city in Galatia. Possibly the Gaius of 20:4 was a different person.

19:31 officials of Asia. Known by the title “Asiarchs,” these members of the aristocracy were dedicated to promoting Roman interests. Though only one Asiarch ruled at a time, they bore the title for life. That such powerful, influential men were Paul’s friends shows that they did not regard him or his message as criminal. Hence, there was no legitimate cause for the riot.

19:32 assembly. The frenzied mob gathered in the theater. Though Paul courageously sought to address them, the Asiarchs (along with the Ephesian Christians, v. 30) begged him to stay away (v. 31). They feared both for the apostle’s safety, and that his presence would exacerbate the already explosive situation.

19:33 Alexander. Probably not the false teacher later active at Ephesus (1 Tim. 1:20), or the individual who opposed Paul at Rome (2 Tim. 4:14), since the name was common. He was either a Christian Jew or a spokesman for Ephesus’ Jewish community. Either way, the Jews’ motive for putting him forward was the same—to disassociate themselves from the Christians and avoid a massacre of the Jews. make his defense. Either of the Christians, or the Jews, depending on which group he represented.

19:34 a Jew. Whatever the Jews intended by putting Alexander forward backfired; the crowd shouted him down, and in a mindless display of religious frenzy, chanted the name of their goddess for two hours.

19:35 city clerk. In modern terms, he was Ephesus’ mayor. He was the liaison between the town council and the Roman authorities—who would hold him personally responsible for the riot. image which fell…Zeus. This probably refers to a meteorite, since meteorites were incorporated with the worship of Diana.

19:38–40 The city clerk (v. 35) correctly blamed the crowd for the riot, noting that they should have followed proper judicial procedure and gone to the courts and proconsuls if they had any complaints, so as not to incur serious consequences from Rome.

Acts 20

20:1 departed. Paul left on his trip to Jerusalem via Greece (see note on 19:21). Macedonia. See note on 16:9.

20:2 he had gone over that region. Macedonia and Achaia (see note on 19:21).

20:3 three months. Most or all of it were likely spent in Corinth. Jews plotted against him. See 9:20, 23; 13:45; 14:2, 19; 17:5–9, 13; 18:6, 12, 13; 19:9; 21:27–36; 23:12–15. Tragically, most of the opposition to Paul’s ministry stemmed from his fellow countrymen (cf. 2 Cor. 11:26). The Jewish community of Corinth hated Paul because of its humiliating debacle before Gallio (18:12–17), and the stunning conversions of two of its most prominent leaders, Crispus (18:8), and Sosthenes (18:17; 1 Cor. 1:1). Luke does not record the details of the Jews’ plot, but it undoubtedly involved murdering Paul during the voyage to Palestine. The apostle would have been an easy target on a small ship packed with Jewish pilgrims. Because of that danger, Paul canceled his plans to sail from Greece to Syria. Instead, he decided to go N into Macedonia, cross the Aegean Sea to Asia Minor, and catch another ship from there. That delay cost Paul his opportunity to reach Palestine in time for Passover; but he hurried to be there in time for Pentecost (v. 16).

20:4 Sopater of Berea…Trophimus of Asia. Paul’s traveling companions came from the various provinces in which he had ministered. These men were likely the official representatives of their churches, chosen to accompany Paul as he took the offering to Jerusalem (see note on 19:21; cf. 1 Cor. 16:3, 4).

20:5 for us. The first person plural pronoun reveals that Luke rejoined Paul in Philippi (v. 6). Being a Gentile, he was able to remain there to minister after Paul and Silas were forced to leave (16:20, 39, 40). This verse begins the second of the three “we passages” in which Luke accompanied Paul on his travels (see Introduction: Author and Date). Troas. See note on 16:7, 8.

20:6 from Philippi. Paul, along with Luke, and possibly Titus, crossed the Aegean Sea from Philippi to Troas. That crossing, due to unfavorable winds, took 5 days; Paul’s earlier crossing from Troas to Neapolis (Philippi’s port) had taken only two days (16:11). In Troas, they were reunited with the rest of their party. Days of Unleavened Bread. I.e., Passover (Ex. 12:17).

20:7 first day of the week. Sunday, the day the church gathered for worship, because it was the day of Christ’s resurrection. Cf. Matt. 28:1; Mark 16:2, 9; Luke 24:1; John 20:1, 19; 1 Cor. 16:2. The writings of the early church Fathers confirm that the church continued to meet on Sunday after the close of the NT period. Scripture does not require Christians to observe the Saturday Sabbath: 1) the Sabbath was the sign of the Mosaic Covenant (Ex. 31:16, 17; Neh. 9:14; Ezek. 20:12), whereas Christians are under the New Covenant (2 Cor. 3; Heb. 8); 2) there is no NT command to keep the Sabbath; 3) the first command to keep the Sabbath was not until the time of Moses (Ex. 20:8); 4) the Jerusalem Council (chap. 15) did not order Gentile believers to keep the Sabbath; 5) Paul never cautioned Christians about breaking the Sabbath; and 6) the NT explicitly teaches that Sabbath keeping was not a requirement (see notes on Rom. 14:5; Gal. 4:10, 11; Col. 2:16, 17). to break bread. The common meal associated with the communion service (1 Cor. 11:20–22).

20:8 lamps. The fumes given off by these oil-burning lamps help explain why Eutychus fell asleep (v. 9). upper room. See note on 1:13. The early church met in homes (Rom. 16:5; 1 Cor. 16:19; Col. 4:15; Philem. 2); the first church buildings date from the third century.

20:9 young man. The Gr. word suggests he was between 7 and 14 years old. His youth, the fumes from the lamps, and the lateness of the hour (v. 7) gradually overcame his resistance. He dozed off, fell out of the open window, and was killed.

20:10 his life is in him. This does not mean that he had not died, but that his life had been restored. As a physician, Luke knew whether someone had died, as he plainly states (v. 9) was the case with Eutychus.

20:13 Assos. Located 20 mi. S of Troas, across the neck of a small peninsula. on foot. Because the ship had to sail around the peninsula, Paul could have arrived in Assos not long after it did. Paul presumably chose to walk to Assos so he could continue to teach the believers from Troas who accompanied him.

20:14 Mitylene. Chief city of the island of Lesbos, S of Assos.

20:15 Chios. An island off the coast of Asia Minor, S of Lesbos. Chios was the birthplace of the Greek poet Homer. Samos. An island off the coast near Ephesus. The famed mathematician Pythagoras was born on Samos. Trogyllium. A promontory jutting into the Aegean Sea between Samos and Miletus. Whether the ship actually stopped there is unclear, since many Gr. manuscripts do not mention Trogyllium. Miletus. A city in Asia Minor, about 30 mi. S of Ephesus.

20:16 decided to sail past Ephesus. Still trying to reach Jerusalem before Pentecost (50 days after Passover), Paul decided to have the elders (i.e., pastors, overseers) of the Ephesian church meet him in Miletus.

20:19 with many tears. Paul wept because of: 1) those who did not know Christ (cf. Rom. 9:2, 3); 2) struggling, immature believers (2 Cor. 2:4); and 3) the threat of false teachers (v. 29, 30). plotting of the Jews. See 2 Cor. 11:24, 26. Ironically, it was the plot of the Jews at Corinth that allowed the Ephesian elders this opportunity to spend time with Paul (see note on v. 3).

20:20 publicly and from house to house. Paul taught in the synagogue (19:8; see note on 6:9) and the school of Tyrannus (19:10). He reinforced that public teaching with practical instruction of individuals and households.

20:21 repentance. An essential element of the gospel (see notes on 2:38; cf. 26:20; Matt. 4:17; Luke 3:8; 5:32; 24:47).

20:22 bound in the spirit. Paul’s deep sense of duty toward the Master who had redeemed him and called him to service drove him onward despite the threat of danger and hardship (v. 23).

20:23 Holy Spirit testifies. Paul knew he faced persecution in Jerusalem (cf. Rom. 15:31), though he would not know the details until he heard Agabus’ prophecy (21:10, 11).

20:24 my race…the ministry…received from the Lord Jesus. Cf. 2 Tim. 4:7. gospel of the grace of God. An apt description, since salvation is solely by God’s grace (Eph. 2:8, 9; Titus 2:11).

20:25 you all…will see my face no more. Aware that he faced severe opposition in Jerusalem, Paul did not anticipate ever returning to Asia Minor. Though he may have done so after his release from his first Roman imprisonment, he could not at this time have foreseen that possibility. kingdom of God. See note on 1:3.

20:26 innocent of the blood. Cf. Ezek. 33:7–9; James 3:1.

20:27 whole counsel of God. The entire plan and purpose of God for man’s salvation in all its fullness: divine truths of creation, election, redemption, justification, adoption, conversion, sanctification, holy living, and glorification. Paul strongly condemned those who adulterate the truth of Scripture (2 Cor. 2:17; 2 Tim. 4:3, 4; cf. Rev. 22:18, 19).

20:28–30 A timely warning, proven true by later events at Ephesus (1 Tim. 1:3–7, 19, 20; 6:20, 21; Rev. 2:2). False teachers were already plaguing the churches of Galatia (Gal. 1:6) and the Corinthian church (2 Cor. 11:4).

20:28 take heed to yourselves. Paul repeated this call to self-examination to Timothy when his young son in the faith served as pastor of the Ephesian congregation (1 Tim. 4:16; 2 Tim. 2:20, 21). overseers. These are the same as elders and pastors (see note on 1 Tim. 3:1). The word stresses the leaders’ responsibility to watch over and protect their congregations—an appropriate usage in the context of a warning against false teachers. Church rule, which minimizes the biblical authority of elders in favor of a cultural, democratic process, is foreign to the NT (cf. 1 Thess. 5:12, 13; Heb. 13:17). with His own blood. See note on 1 Pet. 1:18. Paul believed so strongly in the unity of God the Father and the Lord Jesus Christ that he could speak of Christ’s death as shedding the blood of God—who has no body (John 4:24; cf. Luke 24:39) and hence no blood.

20:29 savage wolves. Borrowed from Jesus (Matt. 7:15; 10:16), this metaphor stresses the extreme danger false teachers pose to the church.

20:30 from among yourselves. Even more deadly than attacks from outside the church are the defections of those (especially leaders) within the church (1 Tim. 1:20; 2 Tim. 1:15; 2:17; cf. Jude 3, 4, 10–13). perverse things. The Gr. word means “distorted,” or “twisted.” False teachers twist God’s Word for their own evil ends (13:10; 2 Pet. 3:16).

20:31 three years. The total length of Paul’s Ephesian ministry, including the two years he taught in the school of Tyrannus (19:10).

20:32 word of His grace. The Scriptures, the record of God’s gracious dealings with mankind. build you up. The Bible is the source of spiritual growth (1 Thess. 2:13; 2 Tim. 3:16, 17; 1 Pet. 2:2) for all Christians. And since the church is “the pillar and ground of the truth” (1 Tim. 3:15), its leaders must be familiar with that truth. inheritance. See note on 1 Pet. 1:4.

20:33 coveted. Love of money is a hallmark of false teachers (cf. Is. 56:11; Jer. 6:13; 8:10; Mic. 3:11; Titus 1:11; 2 Pet. 2:3), but did not characterize Paul’s ministry. See notes on 1 Tim. 6:3, 5.

20:34 these hands…provided for my necessities. Paul had the right to earn his living from the gospel (1 Cor. 9:3–14) and sometimes accepted support (2 Cor. 11:8, 9; Phil. 4:10–19). Yet, he often worked to support himself so he could “present the gospel of Christ without charge” (1 Cor. 9:18).

20:35 support the weak. Cf. 1 Cor. 4:12; 1 Thess. 2:9; 2 Thess. 3:8, 9. the words of the Lord Jesus. This is the only direct quote from Jesus’ earthly ministry recorded outside the gospels. The Bible does not record all the words or deeds of Jesus (John 21:25).

20:37 fell on Paul’s neck. A common biblical way of expressing extreme emotion and affection (cf. Gen. 33:4; 45:14; 46:29).

Acts 21

21:1 departed. Lit. means “to tear away.” It reiterates the difficulty of Paul’s parting from the Ephesian elders (20:37, 38). straight course…to Cos. The chief city of the island of Cos. Rhodes. An island SE of Cos; also the name of its capital city. Its harbor was home to the great statue known as the Colossus of Rhodes, one of the 7 Wonders of the Ancient World. Patara. A busy port city in the extreme southern portion of Asia Minor. Paul and the others had now rounded the southwestern corner of Asia Minor. Each of the ports they stopped in represented one day’s sailing; the ship did not sail at night.

21:2 finding a ship…Phoenicia. Realizing he would never reach Jerusalem in time for Pentecost if he continued to hug the coast, Paul decided to risk sailing directly across the Mediterranean Sea to Tyre (v. 3). The ship they embarked on would have been considerably larger than the small coastal vessels on which they had been sailing. The ship that later took Paul on his ill-fated voyage to Rome held 276 people (27:37); this one was probably of comparable size.

21:3 Cyprus. See note on 11:19. Tyre. See note on 12:20; cf. Josh. 19:29; Matt. 11:21. The voyage across the Mediterranean from Patara to Tyre normally took 5 days.

21:4 disciples. The church in Tyre had been founded by some of those who fled Jerusalem after Stephen’s martyrdom (11:19)—a persecution Paul himself had spearheaded. told Paul…not to go. This was not a command from the Spirit for Paul not to go to Jerusalem. Rather, the Spirit had revealed to the believers at Tyre that Paul would face suffering in Jerusalem. Understandably, they tried (as his friends shortly would, v. 12) to dissuade him from going there. Paul’s mission to Jerusalem had been given him by the Lord Jesus (20:24); the Spirit would never command him to abandon it.

21:7 Ptolemais. Old Testament Acco (Judg. 1:31), located 25 mi. S of Tyre.

21:8 Paul’s companions. This phrase is omitted by the better Gr. manuscripts. As is clear from v. 11, Paul accompanied his companions to Caesarea. Caesarea. See note on 8:40. Philip the evangelist. See note on 6:5. No one else in Scripture is called an evangelist, though Paul commanded Timothy to do the work of an evangelist (2 Tim. 4:5). Once enemies, Philip and Paul were now fellow preachers of God’s gospel of grace. the seven. See note on 6:3.

21:9 virgin daughters. That they were virgins may indicate that they had been called by God for special ministry (cf. 1 Cor. 7:34). The early church regarded these women as important sources of information in the early years of the church (see Introduction: Author and Date). prophesied. Luke does not reveal the nature of their proph-ecy. They may have had an ongoing prophetic ministry, or prophesied only once. Since women are not to be preachers or teachers in the church (1 Cor. 14:34–36; 1 Tim. 2:11, 12), they probably ministered to individuals. For an explanation of NT prophets see notes on 11:27; 1 Cor. 12:28; Eph. 4:11.

21:10 prophet named Agabus. See note on 11:28. down from Judea. Although it was located in Judea, the Jews considered Caesarea, seat of the Roman government, to be a foreign city (see note on 18:22).

21:11 belt. Old Testament prophets sometimes acted out their prophecies (cf. 1 Kin. 11:29–39; Is. 20:2–6; Jer. 13:1–11; Ezek. 4, 5). Agabus’ action foreshadowed Paul’s arrest and imprisonment by the Romans. hands of the Gentiles. Though falsely accused by the Jews (vv. 27, 28), Paul was arrested and imprisoned by the Romans (vv. 31–33).

21:12 we and those from that place. Both Paul’s friends (Luke and the others traveling with him) and the Caesarean Christians.

21:13 for the name. Baptism (see note on 2:38; cf. 8:16; 10:48; 19:5), healing (3:6, 16; 4:10), signs and wonders (4:30), and preaching (4:18; 5:40; 8:12), were all done in the name of the Lord Jesus. His name represents all that He is.

21:14 will of the Lord be done. A confident expression of trust that God’s will is best (cf. 1 Sam. 3:18; Matt. 6:10; Luke 22:42; James 4:13–15).

21:15 up to Jerusalem. Jerusalem was SE of Caesarea, located on a plateau so travelers were always said to go up to it (cf. 11:2; 15:2; 18:22; Mark 10:32; Luke 2:22; John 2:13; Gal. 1:17, 18).

21:16 Mnason. His Gr. name may mean he was a Hellenistic Jew. If so, Paul and his Gentile companions may have chosen to stay with him because of his acquaintance with Gr. culture. That would have made him more comfortable in housing a party of Gentiles than the Palestinian Jews would have been. early disciple. Possibly one of those saved on the Day of Pentecost. If so, Mnason could have been another source of historical information for Luke.

21:17 come to Jerusalem. Presumably in time to celebrate Pentecost, as Paul had planned (20:16). the brethren received us gladly. This was because of the much-needed offering they brought. Also, and more importantly, the Jerusalem believers rejoiced because the Gentile converts with Paul provided visible evidence of God’s work of salvation in the Roman world. This initial, unofficial reception may have taken place at Mnason’s house.

21:18 James. The brother of Jesus and head of the Jerusalem church (see note on 12:17), not James, the brother of John, who had been executed by Herod (12:2). all the elders. The mention of elders indicates that the apostles, often away on evangelistic work, had turned over rule of the Jerusalem church to them. Some have speculated that there were 70 elders, paralleling the Sanhedrin. Given the large size of the Jerusalem church, there probably were at least that many. God had decreed that after the apostles were gone, the church was to be ruled by elders (cf. 14:23; 20:17; 1 Tim. 5:17; Titus 1:5; James 5:14; 1 Pet. 5:1, 5).

21:19 told in detail. Paul’s official report of his missionary work did not involve meaningless generalities; he related specific incidents from his journeys (cf. 11:4). As always (cf. 14:27; 15:4, 12), Paul gave all credit and glory for his accomplishments to God.

21:20 zealous for the law. Some Jewish believers continued to observe the ceremonial aspects of the Mosaic law. Unlike the Judaizers (see note on 15:1), they did not view the law as a means of salvation.

21:21 to forsake Moses. The Judaizers were spreading false reports that Paul was teaching Jewish believers to forsake their heritage. That Paul had not abandoned Jewish customs is evident from his circumcision of Timothy (16:1–3) and his own taking of a Nazirite vow (18:18).

21:23 taken a vow. A Nazirite vow, symbolizing total devotion to God (see notes on 18:18; Num. 6:1–21).

21:24 be purified. Having just returned from an extended stay in Gentile lands, Paul was considered ceremonially unclean. He therefore needed to undergo ritual purification before participating (as their sponsor) in the ceremony marking the end of the 4 men’s vows. pay their expenses. For the temple ceremony in which the 4 would shave their heads, and the sacrifices associated with the Nazirite vow. Paying those expenses for another was considered an act of piety, and by so doing, Paul would give further proof that he had not forsaken his Jewish heritage. shave their heads. A practice commonly associated with a Nazirite vow (Num. 6:18).

21:25 See notes on 15:19, 20. James made it clear that what he was asking Paul to do by no means changed the decision of the Jerusalem Council regarding Gentiles. Since Paul was Jewish, that decision did not apply to him.

21:26 having been purified. See note on v. 24.

21:27 seven days. The length of the purification process (see note on v. 24). Paul had to appear at the temple on the third and seventh days. The incident that follows took place on the seventh day, when the process was almost completed. Jews from Asia. Probably from Ephesus, since they recognized Trophimus as a Gentile (v. 29). They were in Jerusalem celebrating the Feast of Pentecost.

21:28 the people, the law, and this place. Paul’s enemies leveled 3 false charges against him. They claimed that he taught Jews to forsake their heritage—the same lie told by the Judaizers (see note on v. 21). The second charge, that Paul opposed the law, was a very dangerous one, albeit false, in this setting. Originally, Pentecost was a celebration of the firstfruits of the harvest. But by this time, it had become a celebration of Moses’ receiving the law on Mt. Sinai. Thus, the Jewish people were especially zealous for the law during this feast. The third charge, of blaspheming or defiling the temple, had helped bring about the deaths of Jesus (Mark 14:57, 58) and Stephen (6:13). All 3 charges were, of course, totally false. brought Greeks into the temple. The Asian Jews accused Paul of having brought Trophimus past the Court of the Gentiles into the part of the temple where Gentiles were forbidden. Such a charge was absurd, for it would have entailed Paul’s risking his friend’s life (the Romans had granted the Jews permission to execute any Gentile who so defiled the temple).

21:30 doors were shut. This was done by the temple guards, since Paul’s death on the temple grounds would defile the temple (cf. 2 Kin. 11:15). They made no effort, however, to rescue the apostle from the crowd, which was intent on beating him to death.

21:31 commander. The tribune (Claudias Lysias, 23:26) commanding the Roman cohort based in Jerusalem. He was the highest ranking Roman official stationed in Jerusalem (the governor’s official residence was in Caesarea, see note on 8:40). the garrison. The 1,000 man Roman occupation force. Their headquarters was Fort Antonia, located on a precipice overlooking the temple complex. From that vantage point, Roman sentries spotted the riot and informed their commander.

21:32 soldiers and centurions. The use of the plural “centurions” suggests Lysias took at least 200 soldiers with him, since each centurion commanded 100 men.

21:33 two chains. Assuming Paul to be guilty of something (since the Jews were so enraged at him), Lysias arrested him. The tribune thought he knew who Paul was (v. 38).

21:34 barracks. In Fort Antonia, overlooking the temple grounds.

21:36 “Away with him!” Or, “Kill him” (cf. 22:22; Luke 23:18; John 19:15).

21:37 “Can you speak Greek?” Paul’s use of the language of educated people startled Lysias, who assumed his prisoner was an uncultured criminal.

21:38 the Egyptian…stirred up a rebellion. Lysias’ question revealed who he (wrongly) assumed Paul was. The Egyptian was a false prophet who, several years earlier, had promised to drive out the Romans. Before he could do so, however, his forces were attacked and routed by Roman troops led by governor Felix. Though several hundred of his followers were killed or captured, he managed to escape. Lysias assumed he had returned and been captured by the crowd. assassins. Called “sicarii,” they were a terrorist group whose Jewish nationalism led them to murder Romans and Jews perceived as sympathetic to Rome. Since they often used the cover of a crowd to stab their victims, Lysias assumed the mob had caught one of their leaders in the act.

21:39 Tarsus. See note on 9:11. Tarsus was an important cultural city, with a university rivaling those at Athens and Alexandria.

Acts 22

22:1–22 Paul’s first of 6 defenses (cf. 22:30—23:10; 24:10–21; 25:1–12; 26:1–29; 28:17–29).

22:2 Hebrew language. Aramaic, the language commonly spoken in Palestine (cf. 2 Kin. 18:26; Is. 36:11). See note on 21:37.

22:3 I am indeed a Jew. A response to the false charges raised by the Asian Jews (see note on 21:21). born in Tarsus. See note on 21:39. Cilicia. See note on 6:9. Tarsus was the chief city of Cilicia. brought up in this city. Paul was born among the Hellenistic Jews of the Diaspora, but had been brought up in Jerusalem. Gamaliel. See note on 5:34. That Paul had studied under the most celebrated rabbi of that day was further evidence that the charges against him were absurd. fathers’ law. As a student of Gamaliel, Paul received extensive training both in the OT law, and in the rabbinic traditions. Also, though he did not mention it to the crowd, he also had been a Pharisee. In light of all that, the charge that Paul opposed the law (see note on 21:21) was ridiculous.

22:4 I persecuted this Way. See note on 9:2. As the leading persecutor of the Christian church after Stephen’s martyrdom (cf. Gal. 1:13), Paul’s zeal for his Jewish heritage far outstripped that of his hearers.

22:5 council of the elders. The Sanhedrin (see notes on 4:15; Matt. 26:59).

22:6–16 The second of 3 NT accounts of Paul’s conversion (cf. 9:1–19; 26:12–18).

22:6 about noon. Paul’s reference to the time of day emphasizes how bright the light from heaven really was. It outshone the sun at its peak.

22:7, 8 Cf. 9:4, 5.

22:9 did not hear the voice. This is no contradiction with 9:7. Since Jesus spoke only to Paul, only he understood the Lord’s words. His companions heard the sound, but could not make out the words (cf. John 12:29).

22:11 glory of that light. Paul’s companions saw the light, but only he saw the Lord Jesus Christ (v. 14; 9:7, 17, 27; 26:16; 1 Cor. 9:1; 15:8).

22:12 Ananias. See note on 9:10. His testimony as a respected member of Damascus’ Jewish community would carry weight with Paul’s hostile audience.

22:14 the Just One. A title given to the Messiah (cf. 3:14; 7:52; Is. 53:11).

22:15 His witness. Paul never wavered in his claim to have seen the risen, glorified Christ on the Damascus road (see note on v. 11).

22:16 wash away your sins. Grammatically this phrase, “calling on the name of the Lord,” precedes “arise and be baptized.” Salvation comes from calling on the name of the Lord (Rom. 10:9, 10, 13), not from being baptized (see note on 2:38).

22:17 when I returned to Jerusalem. After a brief ministry in Damascus (9:20–25) and 3 years in Nabatean Arabia (Gal. 1:17, 18). a trance. Paul was carried beyond his senses into the supernatural realm to receive revelation from Jesus Christ. The experience was unique to the apostles, since only Peter (10:10; 11:5) and John (Rev. 1:10) had similar revelations. This was the fourth of 6 visions received by Paul in Acts (cf. 9:3–6; 16:9, 10; 18:9, 10; 23:11; 27:23, 24).

22:20 martyr. See notes on 6:5; 7:54–60. consenting. See 8:1.

22:21–23 Paul’s insistence that the Lord had sent him to minister to the despised Gentiles was too much for the crowd. They viewed the teaching that Gentiles could be saved without first becoming Jewish proselytes (thus granting them equal status with the Jewish people before God) as intolerable blasphemy.

22:23 tore off their clothes. They did this in preparation to stone Paul, in horror at his “blasphemy” (see note on 14:14) or in uncontrollable rage—or, most likely, for all 3 reasons. Their passions inflamed by racial pride, the members of the crowd lost any semblance of self control. threw dust. A sign of intense emotion (cf. 2 Sam. 16:13; Job 2:12; Rev. 18:19).

22:24 the commander ordered him to be brought into the barracks. Lysias realized he would have to interrogate Paul privately. He ordered his soldiers to bring the prisoner into Fort Antonia, away from the angry mob. that he should be examined under scourging. A brutal Roman interrogation method. Prisoners frequently died after being flogged with the Roman flagellum (metal-tipped leather thongs attached to a wooden handle).

22:25 bound him. This was done in preparation for his examination by scourging. Stretching Paul taut would magnify the effects of the flagellum on his body. centurion. See notes on 10:1; Matt. 8:5. There would have been 10 centurions in the 1,000 man Roman garrison in Jerusalem. who is a Roman. Roman citizens were exempted (by the Valerian and Porcian laws) from such brutal methods of interrogation. Paul now exerted his rights as a Roman citizen. His claim would not have been questioned, because the penalty for falsely claiming Roman citizenship was death.

22:26 “Take care…this man is a Roman.” The centurion informed his commander of Paul’s citizenship, cautioning him against an act that could have ended Lysias’ military career—or even cost him his life.

22:28 With a large sum. Roman citizenship was officially not for sale, but could sometimes be obtained by bribing corrupt officials.

22:30—23:10 Paul’s second of 6 defenses (cf. vv. 1–21; 24:10–21; 25:1–12; 26:1–29; 28:17–29).

22:30 chief priests and all their council. He convened an unofficial meeting of the Sanhedrin (see notes on 4:15, 23).

Acts 23

23:1 the council. The Sanhedrin (see notes on 4:15; Matt. 26:59). good conscience. See note on 2 Cor. 1:12; cf. 24:16; 2 Tim. 1:3.

23:2 high priest Ananias. Not the Annas of the gospels (see note on Luke 3:2), this man was one of Israel’s cruelest and most corrupt High-Priests (see note on 4:6). His pro-Roman policies alienated him from the Jewish people, who murdered him at the outset of the revolt against Rome (A.D. 66). commanded…to strike him. An illegal act in keeping with Ananias’ brutal character. The verb translated “strike” is used of the mob’s beating of Paul (21:32) and the Roman soldiers’ beating of Jesus (Matt. 27:30). It was no mere slap on the face, but a vicious blow.

23:3 whitewashed wall. Cf. Ezek. 13:10–16; Matt. 23:27. contrary to the law. Outraged by the High-Priest’s flagrant violation of Jewish law, Paul flared up in anger. When Jesus was similarly struck in violation of the law, He reacted by calmly asking the reason for the blow (John 18:23). Paul’s reaction was wrong, as he would shortly admit (v. 5). Although an evil man, Ananias still held a God-ordained office, and was to be granted the respect that position demanded.

23:4 revile. Those standing near Paul were appalled by his harsh rebuke of the High-Priest. “Revile” is the same word used in John 9:28 to describe the Jewish leaders’ insulting remarks to the blind man whom Jesus had healed. Peter used it to speak of the abuse Jesus endured (1 Pet. 2:23).

23:5 I did not know. Some believe this to be another manifestation of Paul’s eye problems (cf. Gal. 4:15); or that Paul was so angry that he forgot to whom he was speaking; or that he was being sarcastic, since Ananias was not acting like a High-Priest should. The simplest explanation is to take Paul’s words at face value. He had been gone from Jerusalem for many years and would not likely have recognized Ananias by sight. That this was an informal gathering of the Sanhedrin (see note on 22:30) would have meant the High-Priest would not have been wearing his official garments. it is written. Quoted from Ex. 22:28.

23:6 Ananias’ haughty attitude and illegal act convinced Paul he would not receive a fair hearing before the Sanhedrin. Accordingly, he decided on a bold step. As a Pharisee, and possibly a former member of the Sanhedrin (see note on 26:10), Paul was well aware of the tensions between the Sanhedrin’s two factions. He appealed to the Pharisees for support, reminding them that he himself was a Pharisee, and appealing to the major theological difference between them and the Sadducees (see note on v. 7). Paul thus created a split between the Sanhedrin’s factions. Sadducees…Pharisees. See note on Matt. 3:7. council. See note on 4:15.

23:7 a dissension arose. There were major social, political, and theological differences between the Sadducees and Pharisees. By raising the issue of the resurrection, Paul appealed to the Pharisees for support on perhaps the most important theological difference (see note on v. 8). Since the resurrection of Jesus Christ is also the central theme of Christianity, this was no cynical ploy on Paul’s part to divide the Sanhedrin over a trivial point of theology.

23:8 Sadducees…Pharisees. The Sadducees accepted only the Pentateuch as divinely inspired Scripture. Since they claimed (wrongly, cf. Matt. 22:23–33) that the Pentateuch did not teach that there would be a resurrection, they rejected it. The Pharisees, however, believed in the resurrection and afterlife. Their beliefs were thus closer to Christianity than those of the Sadducees. Significantly, the Scripture records the conversion of Pharisees (15:5; John 3:1), but not of Sadducees.

23:9 scribes of the Pharisees’ party. So intense was their theological disagreement with the Sadducees that they were willing to defend Paul—even though he was a leader of the hated sect of the Christians (cf. 24:5).

23:11 the Lord stood by him. The fifth of 6 visions Paul received in Acts (cf. 9:3–6; 16:9, 10; 18:9, 10; 22:17, 18; 27:23, 24), all coming at crucial points in his ministry. bear witness at Rome. Jesus encouraged Paul by telling him that his desire (Rom. 1:9–11; 15:23) to visit Rome would be granted.

23:12 bound themselves under an oath. Lit. they “anathematized” themselves (cf. Gal. 1:8, 9), thus invoking divine judgment if they failed (cf. 1 Sam. 14:44; 2 Sam. 3:35; 19:13; 1 Kin. 2:23; 2 Kin. 6:31).

23:14 chief priests and elders. See notes on 4:23; cf. Matt. 16:21. Being Sadducees, they would be more inclined to help the conspirators. Significantly excluded are the scribes who, being mostly Pharisees, had already shown their willingness to defend Paul (v. 9).

23:16 Paul’s sister’s son. The only clear reference in Scripture to Paul’s family (for other possible references see Rom. 16:7, 11, 21). Why he was in Jerusalem, away from the family home in Tarsus is not known. Nor is it evident why he would want to warn his uncle, since Paul’s family possibly disinherited him when he became a Christian (Phil. 3:8). entered the barracks and told Paul. Since Paul was not under arrest, but merely in protective custody, he was able to receive visitors.

23:17 centurions. See note on 22:25.

23:23, 24 To foil the conspirators’ plot, avoid a potentially explosive confrontation with the Jews, and save Paul’s life, Lysias realized he had to get the apostle out of Jerusalem and to his superior, Governor Felix in Caesarea.

23:23 soldiers…horsemen…spearmen. The “soldiers” were legionnaires, the elite soldiers of the Roman army; the “horsemen” were from the garrison’s cavalry detachment; and the “spearmen,” or javelin throwers, were soldiers less heavily armed than the legionnaires. Lysias sent almost half of his 1,000 man garrison, showing how seriously he viewed the plot against Paul. third hour of the night. 9:00 p.m.

23:26 governor Felix. See note on 24:3.

23:27 having learned that he was a Roman. Actually, Lysias did not find this out until after he arrested Paul (22:25, 26). Lysias sought to portray himself in the best possible light before the governor. For that reason, he also neglected to mention his order to have Paul scourged (22:24), and his mistaken assumption that he was the notorious Egyptian assassin (21:38).

23:29 questions of their law. Lysias’ failure to mention any crimes against Roman law was tantamount to declaring Paul innocent.

23:30 to state before you the charges. The plot against Paul’s life rendered any further hearings at Jerusalem unsafe, thus requiring Lysias to burden Felix with the case.

23:31 Antipatris. A Roman military post about 40 mi. from Jerusalem. Travelers from Jerusalem to Caesarea often rested there. To get there from Jerusalem in one night (v. 32) would have been an exhausting forced march for the foot soldiers.

23:32 horsemen. Since there was much less danger of ambush in the largely Gentile region of Samaria, the foot soldiers were no longer needed.

23:33 Caesarea. See note on 9:30.

23:34 what province he was from. Felix needed to determine whether he had jurisdiction to hear Paul’s case. from Cilicia. Judea and Cilicia were at that time both under the legate of Syria, so Felix had the authority to hear his case.

23:35 Herod’s Praetorium. Felix’s official residence in Caesarea.

Acts 24

24:1 after five days. A very short period of time for the Jewish leaders to put their case together, hire an attorney (“orator”), and make the trip to Caesarea. Perhaps they feared Felix would dismiss the case against Paul if they did not pursue it rapidly. Ananias the high priest. See note on 23:2. elders. Important leaders of the Sanhedrin (see note on 4:5). Tertullus. Possibly a Roman, but more likely a Hellenistic Jew (cf. v. 6).

24:3 Felix. Governor of Judea from A.D. 52 to 59. Felix was a former slave whose brother (a favorite of Emperor Claudius) had obtained for him the position as governor. He was not highly regarded by the influential Romans of his day and accomplished little during his term as governor. He defeated the Egyptian and his followers (see note on 21:38), but his brutality angered the Jews and led to his ouster as governor by Emperor Nero two years after Paul’s hearing (v. 27).

24:5–7 Having dispensed with the obligatory flattery of Felix, Tertullus set forth the specific charges against Paul. They included sedition (a violation of Roman law), sectarianism (a violation of Jewish law), and sacrilege (a violation of God’s law).

24:5 a plague. This statement, while reflecting the Sanhedrin’s hatred of the apostle and Christianity, was not a specific charge of wrongdoing. a creator of dissension. The first and (in a Roman court) most serious charge leveled against Paul: sedition (rebellion). The Romans did not tolerate those who incited rebellion (as the Jews present would learn a few years later in A.D. 66). Had the Jewish leaders been able to substantiate this charge, Paul would have faced severe punishment, possibly even execution. Tertullus carefully avoided naming any specific incidents, since Felix could then have transferred Paul’s case to the governor in whose jurisdiction the incident took place. The Jews wanted Paul tried before a governor over whom they had some influence. ringleader…sect of the Nazarenes. The second charge brought against Paul was sectarianism (heresy). Tertullus’ contemptuous reference to Christianity as “the sect of the Nazarenes” (cf. 6:14; John 1:46; 7:41, 52) was intended to portray Paul as the leader of a messianic sect posing a danger to Rome.

24:6–8a He even…to you. Many ancient manuscripts omit this passage, raising the question of whom Tertullus was urging Felix to examine. If the passage is omitted, Tertullus would be asking Felix to examine Paul; but the apostle would merely have denied Tertullus’ false accusations. If the passage is genuine, Tertullus would be falsely accusing Lysias of overstepping his authority by meddling in a proper Jewish legal proceeding. He would then be claiming that an examination of Lysias would confirm the Jewish leaders’ false interpretation of the events. That would help explain Felix’s decision to adjourn the hearing until he sent for Lysias (v. 22).

24:6 tried to profane the temple. The third accusation leveled against Paul was sacrilege, blasphemy against God. The Jewish leaders, through their spokesman, repeated the false charges of the Asian Jews (21:28). Trying to whitewash the angry crowd’s savage beating of Paul, they claimed (falsely) to have arrested him.

24:7, 8a Another falsehood, intended to shift the blame for the incident. Actually, it was the Jewish mob that was guilty of violence; Lysias put a stop to the riot and rescued Paul.

24:10–21 Paul’s third of 6 defenses (cf. 22:1–21; 22:30—23:10; 25:1–12; 26:1–29; 28:17–19).

24:10 many years a judge. Both as governor, and before that during his service under the governor of Samaria. Unlike Tertullus, Paul was not flattering Felix, but reminding him of his acquaintance with Jewish laws, customs, and beliefs. Felix was thus bound to give a just verdict.

24:11 twelve days. Five of which had been spent at Caesarea waiting for his accusers to arrive (v. 1). Several of the remaining 7 had been taken up with his purification rites (see notes on 21:24, 27). Paul’s point was that, even if he had wanted to, he had not had the time to incite a revolt.

24:14 the Way. See note on 9:2. the Law and in the Prophets. The “Law and the Prophets” refers to the OT (see Matt. 7:12). The Sadducees rejected much of the OT (see note on 23:8), while both they and the Pharisees rejected the OT’s witness to Jesus Christ (cf. Luke 24:27, 44; John 1:45; 5:39, 46). In contrast, Paul viewed the entire OT as the inspired Word of God, and believed everything it taught.

24:15 hope in God. The great hope of the Jewish people was the resurrection (Job 19:25–27; Dan. 12:2). It was Paul, not the skeptical Sadducees, who stood in the mainstream of traditional Jewish theology.

24:16 conscience without offense. See note on 23:1.

24:17 alms and offerings. The only reference in Acts to the delivery of the offering Paul had been collecting for the poor saints in Jerusalem (see note on 19:21). Far from seeking to stir up strife, Paul had gone to Jerusalem on a humanitarian mission.

24:18 Jews from Asia. See note on 21:27. purified. See note on 21:24.

24:21 Concerning the resurrection of the dead. Belief in the resurrection was not a crime under either Jewish or Roman law. Nor was Paul responsible for the longstanding feud between the Sadducees and Pharisees that erupted into open dissension when he made his statement.

24:22 having more accurate knowledge of the Way. Probably from his wife Drusilla, who was Jewish (v. 24). adjourned the proceedings. The witnesses to Paul’s alleged crime (the Jews from Asia) had failed to show up for the hearing. Nor could the Jewish leaders prove him guilty of a crime. The only verdict Felix could render consistent with Roman law was not guilty, which would infuriate the Jews, and possibly lead to further trouble. Since as governor, Felix’s primary responsibility was to maintain order, he decided the best decision was no decision, and adjourned the proceedings on the pretext of needing further information from Lysias. commander comes down. Lysias’ written report had already stated that the dispute involved questions of Jewish law (23:29), and that Paul was not guilty of any crime (23:29). It is difficult to see what more he could have added, and there is no evidence that Felix ever summoned him.

24:24 Drusilla. The youngest daughter of Agrippa I (see note on 12:1), and Felix’s third wife. Felix, struck by her beauty, had lured her away from her husband. At the time of Paul’s hearing, she was not yet 20 years old.

24:25 righteousness, self-control, and the judgment. God demands “righteousness” of all men, because of His holy nature (Matt. 5:48; 1 Pet. 1:15, 16). For men and women to conform to that absolute standard requires “self-control.” The result of failing to exhibit self-control and to conform oneself to God’s righteous standard is (apart from salvation) “judgment.” Felix was afraid. Living with a woman he had lured away from her husband, Felix obviously lacked “righteousness” and “self-control.” The realization that he faced “judgment” alarmed him, and he hastily dismissed Paul. when I have a convenient time. The moment of conviction passed, and Felix foolishly passed up his opportunity to repent (cf. 2 Cor. 6:2).

24:26 money would be given him by Paul. Roman law prohibited the taking of bribes, which was nonetheless commonplace.

24:27 Porcius Festus succeeded Felix. See note on v. 3. Festus was a member of the Roman nobility, unlike the former slave, Felix. Little is known of his brief tenure as governor (he died two years after assuming office), but the Jewish historian Josephus described him as better than either his predecessor or his successor. do the Jews a favor. He did this since Jewish complaints to Rome about his brutality eventually led to his ouster from office. He had brutally suppressed a riot in Caesarea and infuriated the Jews who managed to complain to Rome and have him replaced. Emperor Nero recalled him to Rome where he would have faced severe punishment if his influential brother, Pallas, had not interceded for him.

Acts 25

25:1–12 Paul’s fourth of 6 defenses (cf. 22:1–21; 22:30—23:10; 24:10–21; 26:1–29; 28:17–29).

25:1 after three days…Caesarea to Jerusalem. To acquaint himself with the situation in his new province.

25:3 ambush. A second ambush plot. This time, however, the members of the Sanhedrin were not accomplices (cf. 23:14, 15), but the plotters.

25:4 Festus. See note on 24:27. Caesarea. See note on 8:40. As the headquarters of Roman government in Judea, Caesarea was the proper place for Paul, a Roman citizen, to be tried.

25:6 the judgment seat. This signified that this hearing was an official Roman trial (see vv. 10, 17; 18:12; Matt. 27:19; John 19:13).

25:9 wanting to do the Jews a favor. Cf. 24:27.

25:10 Caesar’s judgment seat. Festus’ compromise gave the Jewish leaders all that they hoped for; they intended to murder Paul before he got to Jerusalem. The apostle therefore rejected Festus’ attempt at compromise and reminded the governor that he was standing at Caesar’s judgment seat where, as a Roman citizen, he had every right to be judged.

25:11 I appeal to Caesar. He declared his right as a Roman citizen to have a trial in Rome.

25:12 the council. Festus’ advisers. To Caesar you shall go! By granting the appeal, the governor removed himself from the case and transferred it to the emperor.

25:13 King Agrippa. Herod Agrippa II, son of the Herod who killed James and imprisoned Peter (see note on 12:1). He was the last of the Herods, who play a prominent role in NT history. His great-uncle, Herod Antipas, was the Herod of the gospels (Mark 6:14–29; Luke 3:1; 13:31–33; 23:7–12), while his great-grandfather, Herod the Great, ruled at the time Jesus was born (Matt. 2:1–19; Luke 1:5). Though not the ruler of Judea, Agrippa was well versed in Jewish affairs (cf. 26:3). Bernice. Not Agrippa’s wife, but his consort and sister. (Their sister, Drusilla, was married to the former governor, Felix). Their incestuous relationship was the talk of Rome, where Agrippa grew up. Bernice for a while became the mistress of Emperor Vespasian, then of his son, Titus, but always returned to her brother.

25:19 religion. Such charges did not belong in a Roman court (cf. 18:12–16).

25:20 I was uncertain of such questions. Festus, a pagan Roman and new in Judea, could not be expected to understand the theological differences between Christians and Jews.

25:21 Augustus…Caesar. “Augustus,” meaning “revered” or “worshiped one,” was a title commonly applied to the emperor. The “Caesar” ruling at this time was the infamous Nero.

25:22 I also would like to hear. The Gr. verb tense implies Herod had been wanting to hear Paul for a long time. As an expert on Jewish affairs (cf. 26:3), he relished hearing Christianity’s leading spokesman in person.

25:23 Agrippa and Bernice. The two are inseparable in Luke’s account (cf. v. 13; 26:30); she is a constant reminder of Agrippa’s scandalous private life (see note on v. 13). commanders. The 5 tribunes commanding the 5 cohorts stationed in Caesarea (see note on 10:1). prominent men. The civic leaders of the city.

25:25 Augustus. See note on v. 21.

25:26 I have nothing certain. Since Festus did not understand the nature of the charges against Paul, he did not know what to write in his official report to Nero. For a provincial governor to send a prisoner to the emperor with no clear charges against him was foolish, if not dangerous. especially before you, King Agrippa. Festus hoped Herod’s expertise in Jewish affairs (26:3) would enable him to make sense of the charges against Paul.

Acts 26

26:1–29 Paul’s fifth of 6 defenses (cf. 22:1–21; 22:30—23:10; 24:10–21; 25:1–12; 28:17–19).

26:1 permitted to speak. Since no one was there to accuse Paul, Herod permitted him to speak in his defense. stretched out his hand. A common gesture at the beginning of a speech (cf. 12:17; 13:16; 19:33).

26:3 expert in all customs and questions…with the Jews. See note on 25:26. Paul’s main purpose was not to defend himself but to convert Agrippa and the others (vv. 28, 29).

26:5 lived a Pharisee. See note on Matt. 3:7; cf. Phil. 3:5.

26:6 the hope of the promise. The coming of the Messiah and His kingdom (cf. 1:6; 3:22–24; 13:23–33; Gen. 3:15; Is. 7:14; 9:6; Dan. 7:14; Mic. 5:2; Titus 2:13; 1 Pet. 1:11, 12).

26:7 twelve tribes. A common NT designation for Israel (cf. Matt. 19:28; James 1:1; Rev. 21:12). The 10 northern tribes were not lost. Representatives from each intermingled with the two southern tribes before and after the Exile—a process that had begun during the reigns of Hezekiah (2 Chr. 30:1–11) and Josiah (2 Chr. 34:1–9).

26:8 Paul found it inconceivable that he should be condemned for believing in the resurrection—the great hope of the Jewish people (see note on 24:15).

26:10 saints. Christian believers (1 Cor. 1:2). I cast my vote. Lit. “I threw my pebble”—a reference to the ancient custom of recording votes by means of colored pebbles. This verse may also indicate that Paul had once been a member of the Sanhedrin.

26:11 compelled them to blaspheme. To renounce their faith in Jesus Christ.

26:12–14 The third NT account of Paul’s conversion (see notes on 9:1–17; 22:6–23).

26:16 things which I will yet reveal to you. See 18:9, 10; 22:17–21; 23:11; 2 Cor. 12:1–7; Gal. 1:11, 12.

26:17 Gentiles to whom I now send you. Paul’s commissioning as the apostle to the Gentiles (Rom. 11:13; 1 Tim. 2:7).

26:18 to open their eyes. Unbelievers are blinded to spiritual truth by Satan (2 Cor. 4:4; 6:14; cf. Matt. 15:14). from darkness to light. Since unbelievers are in the darkness of their spiritual blindness, the Bible often uses light to picture salvation (v. 23; 13:47; Matt. 4:16; John 1:4, 5, 7–9; 3:19–21; 8:12; 9:5; 12:36; 2 Cor. 4:4; 6:14; Eph. 5:8, 14; Col. 1:12, 13; 1 Thess. 5:5; 1 Pet. 2:9; 1 John 1:7; 2:8–10). forgiveness of sins. This is the most significant result of salvation (see note on 2:38; cf. 3:19; 5:31; 10:43; 13:38; Matt. 1:21; 26:28; Luke 1:77; 24:47; 1 Cor. 15:3; Gal. 1:4; Col. 1:14; Heb. 8:12; 9:28; 10:12; 1 Pet. 2:24; 3:18; 1 John 2:1, 2; 3:5; 4:10; Rev. 1:5). an inheritance. The blessings believers will enjoy throughout eternity in heaven (cf. 20:32; Eph. 1:11, 14, 18; Col. 1:12; 3:24; Heb. 9:15). sanctified by faith. The Bible plainly and repeatedly teaches that salvation comes solely through faith apart from human works (13:39; 15:9; 16:31; John 3:14–17; 6:69; Rom. 3:21–28; 4:5; 5:1; 9:30; 10:9–11; Gal. 2:16; 3:11, 24; Eph. 2:8, 9; Phil. 3:9).

26:20 works befitting repentance. Genuine repentance is inseparably linked to a changed lifestyle (see notes on 2:38; Matt. 3:8; James 2:18).

26:21 the Jews…tried to kill me. See 21:27–32. The true reason in contrast to the lies of the Jewish leaders (24:6).

26:22 the prophets and Moses. See note on 24:14. The term “Moses” is used interchangeably with “law,” since he was the author of the Pentateuch, the 5 books of law.

26:23 Christ would suffer…rise from the dead. Messiah’s suffering (Ps. 22; Is. 53) and resurrection (Ps. 16:10; cf. 13:30–37), the central themes of Paul’s preaching, are clearly taught in the OT.

26:24 you are beside yourself! Festus was astonished that a learned scholar like Paul could actually believe that the dead would live again—something no intelligent Roman would accept. Unable to contain himself, he interrupted the proceedings, shouting that Paul’s tremendous learning had driven him insane (cf. Mark 3:21; John 8:48, 52; 10:20).

26:26 not done in a corner. The death of Jesus and the Christians’ claim that He rose from the dead were common knowledge in Palestine.

26:27 do you believe the prophets? Paul’s shrewd question put Herod in a dilemma. If he affirmed his belief in the prophets, he would also have to admit that what they taught about Jesus’ death and resurrection was true—an admission that would make him appear foolish before his Roman friends. Yet to deny the prophets would outrage his Jewish subjects.

26:28 You almost persuade me. A better translation is “Do you think you can convince me to become a Christian in such a short time?” Recognizing his dilemma, Agrippa parried Paul’s question with one of his own.

26:30–32 The hearing over, Agrippa and Festus met privately to discuss Paul’s case. Both agreed that he was innocent of any crime and could be set free, had he not appealed to Caesar.

Acts 27

27:1 we. The use of the pronoun “we” marks the return of Paul’s close friend Luke, who has been absent since 21:18. He had likely been living near Caesarea so he could care for Paul during his imprisonment. Now he rejoined the apostle for the journey to Rome. centurion of the Augustan Regiment. A cohort (regiment) of that name was stationed in Palestine during the reign of Agrippa II (see note on 25:13). Julius may have been on detached duty, performing such tasks as escorting important prisoners.

27:2 Adramyttium. A city on the NW coast of Asia Minor (modern Turkey) near Troas, where the centurion planned to find a ship sailing to Italy. we put to sea. From Caesarea the ship sailed 70 mi. N to Sidon. Aristarchus…with us. He had been seized by the crowd during the riot at Ephesus (19:29), while accompanying Paul to Jerusalem with the offering (20:4). Aristarchus would be with Paul during the apostle’s first Roman imprisonment (Col. 4:10).

27:3 landed at Sidon. See note on 12:20. The Christians there ministered to Paul—possibly by providing him with provisions for his trip.

27:4 sailed under the shelter of Cyprus. They kept to the lee side of the island (passing between it and the mainland), seeking shelter from the strong winds.

27:5 off Cilicia and Pamphylia. See notes on 2:9, 10; 6:9. Myra…Lycia. One of the main ports of the imperial grain fleet, whose ships brought Egyptian grain to Italy.

27:6 Alexandrian ship. Part of the imperial grain fleet.

27:7 Cnidus. Located on a peninsula in extreme SW Asia Minor, this port also served ships of the imperial grain fleet. Having reached Cnidus, the ship could not sail farther W due to the strong headwinds. It was forced to turn S and head for the island of Crete. the shelter of Crete. This large island off the SW coast of Asia Minor provided some relief from the strong NW winds buffeting the ship. Salmone. A promontory on Crete’s NE coast.

27:8 Fair Havens…Lasea. The ship fought its way around the SE corner of Crete, finally reaching the shelter of the bay known as Fair Havens.

27:9 the Fast was already over. See note on Zech. 7:3; cf. Lev. 23:26–32. Travel in the open sea was dangerous from mid-Sept. to mid-Nov., after which it ceased altogether until Feb. Since the Fast (the Day of Atonement) of late Sept. or early Oct. was past, further travel was already extremely hazardous.

27:10 end with disaster. Because of the lateness of the season, and the difficulties they had already experienced, Paul wisely counseled them to spend the winter at Fair Havens.

27:11 centurion. See note on 10:1. Because the ship was part of the imperial grain fleet (see note on v. 5) Julius, not the helmsman nor the ship’s owner, was the ranking official on board. helmsman. The ship’s pilot, or captain.

27:12 not suitable to winter in. The professional sailors deemed Fair Havens an unsuitable location to wait out the winter (see note on v. 9). Phoenix. Located 40 mi. from Fair Havens with a harbor that provided better shelter from the winter storms.

27:14 Euroclydon. Euraquilon is the preferred reading (see marginal note), from the Gr. word euros (“east wind”) and the Lat. word aquilo (“north wind”). It is a strong, dangerous windstorm greatly feared by those who sailed the Mediterranean.

27:16 Clauda. An island 23 mi. SW of Crete. secured the skiff. Taking advantage of Clauda’s shelter, the sailors began to rig the ship for the storm by hauling the ship’s dinghy on board.

27:17 used cables to undergird the ship. A procedure known as frapping. The cables, wrapped around the hull and winched tight, helped the ship endure the battering of the wind and waves. Syrtis. A region of sandbars and shoals off the coast of Africa, much feared as a graveyard of ships. struck sail. This phrase could best be translated “let down the sea anchor.” The sailors undoubtedly did both, since putting out an anchor with the sails up would be self-defeating.

27:18 lightened the ship. Throwing all unnecessary gear and cargo overboard would lighten the ship, enabling it to ride more easily over the waves.

27:23, 24 The last of 6 visions Paul received as recorded by Luke (cf. 9:3–6; 16:9, 10; 18:9, 10; 22:17, 18; 23:11).

27:24 brought before Caesar. The angel reaffirmed the promise Jesus Himself had earlier made to Paul (23:11).

27:27 fourteenth night. Since they sailed from Fair Havens (v. 13). Adriatic Sea. The central Mediterranean Sea, not the present Adriatic Sea located between Italy and Croatia. The modern Adriatic was known in Paul’s day as the Gulf of Adria. sensed. The sailors probably heard the sound of waves breaking on a shore.

27:28 took soundings. With a weight attached to a length of rope they measured the depth of the sea. twenty fathoms…fifteen fathoms. 120 feet…90 feet. The decreasing depth of the water confirmed the ship was approaching land.

27:29 dropped four anchors from the stern. An attempt to hold the ship in place and keep the bow pointed toward the shore.

27:30 skiff. The same dinghy hauled aboard earlier (v. 16). putting out anchors from the prow. This would have been for additional stability (cf. v. 29).

27:33 without food. Because of seasickness and the difficulty of preparing and preserving food, the passengers and crew had eaten little or nothing in the two weeks since they left Fair Havens.

27:34 not a hair will fall. A common Jewish saying (1 Sam. 14:45; 2 Sam. 14:11; 1 Kin. 1:52; Luke 21:18) denoting absolute protection.

27:37 two hundred and seventy-six persons on the ship. As an ocean-going vessel, this ship was considerably larger than the smaller vessel Paul sailed in from Caesarea to Lycia.

27:38 lightened the ship. See note on v. 18.

27:41 a place where two seas met. A sandbar or reef short of the shore.

27:42 the soldiers’ plan was to kill the prisoners. Knowing they could face punishment or death if their prisoners escaped (cf. 12:19; 16:27).

Acts 28

28:1 Malta. An island, 17 mi. long and 9 mi. wide, about 60 mi. S of Sicily. None of the sailors had previously been to the bay (known today as St. Paul’s Bay) where they were shipwrecked.

28:3 a viper. A venomous snake. Cf. Mark 16:18.

28:6 said that he was a god. See 14:11, 12.

28:7 leading citizen. The Gr. phrase indicates Publius was the Roman governor of Malta.

28:8 sick of a fever and dysentery. The gastric fever (caused by a microbe found in goat’s milk) that was common on Malta. Dysentery, often the result of poor sanitation, was widespread in the ancient world.

28:11 After three months. Since sea travel was dangerous during this period (see note on 27:9). Alexandrian ship. Probably another in the imperial grain fleet (see notes on 27:5, 6). Twin Brothers. Castor and Pollux, Zeus’ sons according to Gr. mythology, were believed to protect sailors.

28:12 Syracuse. An important city on the island of Sicily. Tradition holds that Paul established a church during the ship’s 3-day stopover there.

28:13 Rhegium. A harbor on the southern tip of the Italian mainland. There the ship waited one day for a favorable wind to permit it to sail through the Straits of Messina (separating Sicily from the Italian mainland). Puteoli. Modern Pozzuoli, located on the Bay of Naples near Pompeii. Rome’s main port and the most important one in Italy, Puteoli was also the main port for the Egyptian grain fleet (see note on 27:5).

28:14 Rome. Almost as a footnote, Luke mentions the party’s arrival in the Imperial capital—Paul’s longtime goal (see note on 19:21).

28:15 Appii Forum. A market town 43 mi. S of Rome on the Appian Way. Three Inns. A rest stop on the Appian Way, about 30 mi. S of Rome.

28:16 centurion delivered the prisoners to the captain of the guard. Many Gr. manuscripts omit this phrase. If part of the original text, it indicates either that Julius delivered the prisoners to his commanding officer, or to the commander of the Praetorian Guard. dwell by himself…guarded. Possibly through Julius’ intervention, Paul was allowed to live under guard in his own rented quarters (cf. v. 30).

28:17–29 Paul’s sixth and final defense recorded in Acts (cf. 22:1–21; 22:30—23:10; 24:10–21; 25:1–12; 26:1–29).

28:17 leaders of the Jews. The most prominent men from Rome’s synagogues (see note on 6:9). the customs of our fathers. Paul began by denying that he was guilty of any infraction against the Jewish people or their traditions (cf. 22:3; 24:14; 26:4, 5).

28:19 appeal to Caesar. See note on 25:11.

28:20 the hope of Israel. See notes on 24:15; 26:6.

28:23 kingdom of God. See note on 1:3. persuading them…Law of Moses…Prophets. Paul’s method of Jewish evangelism throughout Acts was to prove from the OT that Jesus was the Messiah (cf. 13:16–41).

28:26, 27 Quoted from Is. 6:9, 10 (see note there).

28:28 salvation of God has been sent to the Gentiles. See 11:18; 13:46, 47; 14:27; 15:14–17; 18:6.

28:29 Many ancient manuscripts omit this verse.

28:30, 31 The best explanation for this rather abrupt ending to the book is that Luke wrote Acts before Paul’s release from his first Roman imprisonment (see Introduction: Author and Date).

28:31 with all confidence, no one forbidding him. Helped by his loyal fellow workers (cf. Col. 4:10; Philem. 24), Paul evangelized Rome (cf. Phil. 1:13; 4:22).

Acts 1

1:1 a Luke 1:3

1:2 b Mark 16:19; Acts 1:9, 11, 22

1:2 c Matt. 28:19; Mark 16:15; John 20:21; Acts 10:42

1:2 1 He ascended into heaven.

1:3 d Matt. 28:17; Mark 16:12, 14; Luke 24:34, 36; John 20:19, 26; 21:1, 14; 1 Cor. 15:5–7

1:3 2 unmistakable

1:4 e Luke 24:49

1:4 f (John 14:16, 17, 26; 15:26); Acts 2:33

1:5 g Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 11:16

1:5 h (Joel 2:28)

1:7 i 1 Thess. 5:1

1:7 j Matt. 24:36; Mark 13:32

1:8 k (Acts 2:1, 4)

1:8 l Luke 24:49

1:8 m Luke 24:48; John 15:27

1:8 n Acts 8:1, 5, 14

1:8 o Matt. 28:19; Mark 16:15; Rom. 10:18; Col. 1:23; (Rev. 14:6)

1:8 3 NU My witnesses

1:9 p Luke 24:50, 51

1:9 q Ps. 68:18; 110:1; Mark 16:19; Luke 23:43; John 20:17; Acts 1:2; (Heb. 4:14; 9:24; 1 Pet. 3:22)

1:10 r Matt. 28:3; Mark 16:5; Luke 24:4; John 20:12; Acts 10:3, 30

1:11 s Dan. 7:13; Mark 13:26; Luke 21:27; (John 14:3); 2 Thess. 1:10; Rev. 1:7

1:12 t Luke 24:52

1:13 u Mark 14:15; Luke 22:12; Acts 9:37, 39; 20:8

1:13 v Matt. 10:2–4

1:13 w Luke 6:15

1:13 x Jude 1

1:14 y Acts 2:1, 46

1:14 z Luke 23:49, 55

1:14 a Matt. 13:55

1:14 4 purpose or mind

1:14 5 NU omits and supplication

1:15 b Luke 22:32; Rev. 3:4

1:15 6 NU brethren

1:16 c Ps. 41:9

1:16 d Matt. 26:47; Mark 14:43; Luke 22:47; John 18:3

1:17 e Matt. 10:4

1:17 f Acts 1:25

1:18 g Matt. 27:3–10

1:18 h Matt. 18:7; 26:14, 15, 24; Mark 14:21; Luke 22:22; John 17:12

1:18 7 reward of unrighteousness

1:18 8 intestines

1:20 i Ps. 69:25

1:20 j Ps. 109:8

1:20 9 deserted

1:20 10 Gr. episkopen, position of overseer

1:22 k Acts 1:9

1:22 l Acts 1:8; 2:32

1:23 m Acts 15:22

1:24 n 1 Sam. 16:7; Jer. 17:10; Acts 1:2

1:25 o Acts 1:17

Acts 2

2:1 a Lev. 23:15; Deut. 16:9; Acts 20:16; 1 Cor. 16:8

2:1 b Acts 1:14

2:1 1 NU together

2:2 c Acts 4:31

2:3 2 Or tongues as of fire, distributed and resting on each

2:4 d Matt. 3:11; 5:6; 10:20; Luke 3:16; John 14:16; 16:7–15; Acts 1:5

2:4 e Mark 16:17; Acts 10:46; 19:6; (1 Cor. 12:10, 28, 30; 13:1)

2:5 f Luke 2:25; Acts 8:2

2:6 g Acts 4:32

2:7 h Matt. 26:73; Acts 1:11

2:8 3 dialect

2:9 i 1 Pet. 1:1

2:11 4 Arabians

2:15 j 1 Thess. 5:7

2:15 5 9 A.M.

2:17 k Is. 44:3; Ezek. 11:19; Joel 2:28–32; (Zech. 12:10; John 7:38)

2:17 l Acts 10:45

2:17 m Acts 21:9

2:18 n Acts 21:4, 9; 1 Cor. 12:10

2:19 o Joel 2:30

2:20 p Is. 13:10; Ezek. 32:7; Matt. 24:29; Mark 13:24, 25; Luke 21:25; Rev. 6:12

2:21 q Rom. 10:13

2:22 r Is. 50:5; John 3:2; 5:6; Acts 10:38

2:23 s Matt. 26:4; Luke 22:22; Acts 3:18; 4:28; (1 Pet. 1:20)

2:23 t Acts 5:30

2:23 6 NU omits have taken

2:24 u (Rom. 8:11; 1 Cor. 6:14; 2 Cor. 4:14; Eph. 1:20; Col. 2:12); 1 Thess. 1:10; Heb. 13:20

2:24 7 destroyed or abolished

2:24 8 Lit. birth pangs

2:25 v Ps. 16:8–11

2:27 w Acts 13:30–37

2:29 x Acts 13:36

2:30 y 2 Sam. 7:12; Ps. 132:11; Luke 1:32; Rom. 1:3; 2 Tim. 2:8

2:30 9 NU He would seat one on his throne,

2:31 z Ps. 16:10; Is. 50:8; 53:10

2:32 a Acts 2:24

2:32 b Acts 1:8; 3:15

2:33 c Ps. 68:18; (Acts 5:31); Phil. 2:9

2:33 d Ps. 110:1; Mark 16:19; (Heb. 10:12)

2:33 e Luke 24:49; (John 14:26)

2:33 f Matt. 3:11; 5:6; Luke 3:16; 22:69; John 14:16; 16:7–15; Acts 2:1–11, 17; 10:45; Eph. 4:8

2:33 10 Possibly by

2:34 g Ps. 68:18; 110:1; Matt. 22:44; Luke 23:43; John 20:17; 1 Cor. 15:25; Eph. 1:20; Heb. 1:13

2:37 h (Zech. 12:10); Luke 3:10, 12, 14; John 16:8

2:38 i Luke 24:47

2:38 11 forgiveness

2:39 j Joel 2:28, 32

2:39 k Acts 11:15, 18; Eph. 2:13

2:40 12 crooked

2:41 13 NU omits gladly

2:42 l Acts 1:14; Rom. 12:12; Eph. 6:18; Col. 4:2; Heb. 10:25

2:42 14 teaching

2:43 m Mark 16:17; Acts 2:22

2:44 n Acts 4:32, 34, 37; 5:2

2:45 o Is. 58:7

2:45 15 would sell

2:45 16 distributed

2:46 p Acts 1:14

2:46 q Luke 24:53

2:46 r Luke 24:30; Acts 2:42; 20:7; (1 Cor. 10:16)

2:47 s Acts 5:14

2:47 17 NU omits to the church

Acts 3

3:1 a Acts 2:46

3:1 b Ps. 55:17; Matt. 27:45; Acts 10:30

3:2 c Acts 14:8

3:2 d John 9:8; Acts 3:10

3:2 1 Beg

3:6 e Acts 4:10

3:8 f Is. 35:6

3:9 g Acts 4:16, 21

3:10 h John 9:8; Acts 3:2

3:11 i John 10:23; Acts 5:12

3:13 j John 5:30

3:13 k Is. 49:3; John 7:39; 12:23; 13:31

3:13 l Matt. 27:2

3:13 m Matt. 27:20; Mark 15:11; Luke 23:18; John 18:40; Acts 13:28

3:14 n Ps. 16:10; Mark 1:24; Luke 1:35

3:14 o Acts 7:52; 2 Cor. 5:21

3:14 p John 18:40

3:15 q Acts 2:24

3:15 r Acts 2:32

3:15 2 Or Originator

3:16 s Matt. 9:22; Acts 4:10; 14:9

3:17 t Luke 23:34; John 16:3; (Acts 13:27; 17:30); 1 Cor. 2:8; 1 Tim. 1:13

3:18 u Luke 24:44; Acts 26:22

3:18 v Ps. 22; Is. 50:6; 53:5; Dan. 9:26; Hos. 6:1; Zech. 13:6; 1 Pet. 1:10

3:19 w (Acts 2:38; 26:20)

3:20 3 NU, M Christ Jesus

3:20 4 NU, M ordained for you before

3:21 x Acts 1:11

3:21 y Matt. 17:11; (Rom. 8:21)

3:21 z Luke 1:70

3:21 5 Or time

3:22 a Deut. 18:15, 18, 19; Acts 7:37

3:24 b 2 Sam. 7:12; Luke 24:25

3:24 6 NU, M proclaimed

3:25 c Acts 2:39; (Rom. 9:4, 8; Gal. 3:26)

3:25 d Gen. 12:3; 18:18; 22:18; 26:4; 28:14

3:26 e Matt. 15:24; John 4:22; Acts 13:46; (Rom. 1:16; 2:9)

3:26 f Is. 42:1; Matt. 1:21

Acts 4

4:1 a Matt. 22:23

4:6 b Luke 3:2; John 11:49; 18:13

4:7 c Ex. 2:14; Matt. 21:23; Acts 7:27

4:8 d Luke 12:11, 12

4:10 e Acts 2:22; 3:6, 16

4:10 f Acts 2:24

4:11 g Ps. 118:22; Is. 28:16; Matt. 21:42

4:12 h Is. 42:1, 6, 7; 53:11; Dan. 9:24; (Matt. 1:21; John 14:6; Acts 10:43; 1 Tim. 2:5, 6)

4:13 i Matt. 11:25; (1 Cor. 1:27)

4:14 j Acts 3:11

4:16 k John 11:47

4:16 l Acts 3:7–10

4:16 1 remarkable sign

4:16 2 well known

4:18 m Acts 5:28, 40

4:19 n Acts 5:29

4:20 o Acts 1:8; 2:32

4:20 p Acts 22:15; (1 John 1:1, 3)

4:21 q Matt. 21:26; Luke 20:6, 19; 22:2; Acts 5:26

4:21 r Matt. 15:31

4:21 s Acts 3:7, 8

4:23 t Acts 2:44–46; 12:12

4:24 u Ex. 20:11; 2 Kin. 19:15; Neh. 9:6; Ps. 146:6

4:25 v Ps. 2:1, 2

4:25 3 NU through the Holy Spirit, by the mouth of our father, Your servant David,

4:27 w Matt. 26:3; Luke 22:2; 23:1, 8

4:27 x (Luke 1:35)

4:27 y Luke 4:18; John 10:36

4:28 z Acts 2:23; 3:18

4:29 a Acts 4:13, 31; 9:27; 13:46; 14:3; 19:8; 26:26; Eph. 6:19

4:30 b Acts 2:43; 5:12

4:30 c Acts 3:6, 16

4:30 d Acts 4:27

4:31 e Matt. 5:6; Acts 2:2, 4; 16:26

4:31 f Acts 4:29

4:32 g Acts 5:12; Rom. 15:5, 6; 2 Cor. 13:11; Phil. 1:27; 2:2; 1 Pet. 3:8

4:32 h Acts 2:44

4:33 i (Acts 1:8)

4:33 j Acts 1:22

4:33 k Rom. 6:15

4:34 l (Matt. 19:21); Acts 2:45

4:35 m Acts 4:37; 5:2

4:35 n Acts 2:45; 6:1

4:36 4 NU Joseph

4:36 5 Or Consolation

4:37 o Acts 4:34, 35; 5:1, 2

Acts 5

5:3 a Num. 30:2; Deut. 23:21; Eccl. 5:4

5:3 b Matt. 4:10; Luke 22:3; John 13:2, 27

5:5 c Ezek. 11:13; Acts 5:10, 11

5:6 d John 19:40

5:9 e Matt. 4:7; Acts 5:3, 4

5:10 f Ezek. 11:13; Acts 5:5

5:11 g Acts 2:43; 5:5; 19:17

5:12 h Acts 2:43; 4:30; 6:8; 14:3; 15:12; (Rom. 15:19); 2 Cor. 12:12; Heb. 2:4

5:12 i Acts 3:11; 4:32

5:13 j John 9:22

5:13 k Acts 2:47; 4:21

5:15 l Matt. 9:21; 14:36; Acts 19:12

5:16 m Mark 16:17, 18; (John 14:12)

5:17 n Matt. 3:7; Acts 4:1, 2, 6

5:17 1 jealousy

5:18 o Luke 21:12; Acts 4:3; 16:37

5:19 p Matt. 1:20, 24; 2:13, 19; 28:2; Luke 1:11; 2:9; Acts 12:7; 16:26

5:20 q (John 6:63, 68; 17:3; 1 John 5:11)

5:21 r Acts 4:5, 6

5:21 2 Sanhedrin

5:21 3 council of elders or senate

5:23 4 NU, M omit outside

5:24 s Luke 22:4; Acts 4:1; 5:26

5:24 5 NU omits the high priest

5:25 6 NU, M omit saying

5:26 t Matt. 21:26

5:28 u Acts 4:17, 18

5:28 v Acts 2:23, 36

5:28 w Matt. 23:35

5:29 x Acts 4:19

5:30 y Acts 3:13, 15

5:30 z Acts 10:39; 13:29; (Gal. 3:13; 1 Pet. 2:24)

5:31 a Mark 16:19; (Acts 2:33, 36; Phil. 2:9–11)

5:31 b Acts 3:15; Rev. 1:5

5:31 c Matt. 1:21

5:31 d Luke 24:47; (Eph. 1:7; Col. 1:14)

5:32 e John 15:26, 27; Acts 15:28; Rom. 8:16; Heb. 2:4

5:32 f Acts 2:4; 10:44

5:33 g Acts 2:37; 7:54

5:33 7 cut to the quick

5:34 h Acts 22:3

5:35 8 be careful

5:36 9 followed

5:39 i Luke 21:15; 1 Cor. 1:25

5:39 j Acts 7:51; 9:5

5:40 k Acts 4:18

5:40 l Matt. 10:17; Mark 13:9; Acts 16:22, 23; 21:32; 2 Cor. 11:25

5:41 m Matt. 5:10–12; Rom. 5:3; 2 Cor. 12:10; Heb. 10:34; (James 1:2; 1 Pet. 4:13–16)

5:41 10 NU the name; M the name of Jesus

5:42 n Acts 2:46

5:42 o Acts 4:20, 29

Acts 6

6:1 a Acts 2:41; 4:4

6:1 b Acts 9:29; 11:20

6:1 c Acts 4:35; 11:29

6:1 1 Greek-speaking Jews

6:2 d Ex. 18:17

6:3 e Deut. 1:13; 1 Tim. 3:7

6:3 f Phil. 1:1; 1 Tim. 3:8–13

6:4 g Acts 2:42

6:5 h Acts 6:3; 11:24

6:5 i Acts 8:5, 26; 21:8

6:5 j Rev. 2:6, 15

6:6 k Acts 1:24

6:6 l Num. 8:10; 27:18; Deut. 34:9; (Mark 5:23; Acts 8:17; 9:17; 13:3; 19:6; 1 Tim. 4:14; 2 Tim. 1:6); Heb. 6:2

6:7 m Acts 12:24; Col. 1:6

6:7 n John 12:42

6:8 o Acts 2:43; 5:12; 8:15; 14:3

6:8 2 NU grace

6:10 p Ex. 4:12; Is. 54:17; Luke 21:15

6:11 q 1 Kin. 21:10, 13; Matt. 26:59, 60

6:13 3 NU omits blasphemous

6:14 r Acts 10:38; 25:8

Acts 7

7:2 a Acts 22:1

7:2 b Ps. 29:3; 1 Cor. 2:8

7:2 c Gen. 11:31, 32

7:3 d Gen. 12:1

7:4 e Gen. 11:31; 15:7; Heb. 11:8–10

7:4 f Gen. 11:32

7:5 g Gen. 12:7; 13:15; 15:3, 18; 17:8; 26:3

7:6 h Gen. 15:13, 14, 16; 47:11, 12

7:6 i Ex. 1:8–14; 12:40, 41; Gal. 3:17

7:7 j Gen. 15:14

7:7 k Ex. 14:13–31

7:7 l Ex. 3:12; Josh. 3:1–17

7:8 m Gen. 17:9–14

7:8 n Gen. 21:1–5

7:8 o Gen. 25:21–26

7:8 p Gen. 29:31—30:24; 35:18, 22–26

7:9 q Gen. 37:4, 11, 28; Ps. 105:17

7:9 r Gen. 37:28

7:9 s Gen. 39:2, 21, 23

7:10 t Gen. 41:38–44

7:11 u Gen. 41:54; 42:5

7:11 1 affliction

7:12 v Gen. 42:1, 2

7:13 w Gen. 45:4, 16

7:14 x Gen. 45:9, 27

7:14 y Gen. 46:26, 27; Deut. 10:22

7:14 2 Or seventy, Ex. 1:5

7:15 z Gen. 46:1–7

7:15 a Gen. 49:33; Ex. 1:6

7:16 b Gen. 50:13; Ex. 13:19; Josh. 24:32

7:16 c Gen. 23:16

7:17 d Gen. 15:13; Ex. 2:23–25; Acts 7:6, 7

7:17 e Ex. 1:7–9; Ps. 105:24, 25

7:18 f Ex. 1:8

7:19 g Ex. 1:22

7:20 h Ex. 2:1, 2

7:20 i Heb. 11:23

7:21 j Ex. 2:3, 4

7:21 k Ex. 2:5–10

7:22 l Luke 24:19

7:23 m Ex. 2:11, 12; Heb. 11:24–26

7:27 n Ex. 2:14; Luke 12:14; Acts 7:35

7:29 o Heb. 11:27

7:29 p Ex. 2:15, 21, 22; 4:20; 18:3

7:30 q Ex. 3:1–10; Is. 63:9

7:30 3 NU omits of the Lord

7:32 r Ex. 3:6, 15; (Matt. 22:32); Heb. 11:16

7:33 s Ex. 3:5, 7, 8, 10

7:34 t Ex. 2:24, 25

7:34 u Ps. 105:26

7:35 v Ex. 2:14; Acts 7:27

7:35 w Ex. 14:21

7:36 x Ex. 12:41; 33:1; Deut. 6:21, 23; Heb. 8:9

7:36 y Ex. 7:8, 9; Deut. 6:22; Ps. 105:27; John 4:48

7:36 z Ex. 14:21

7:36 a Ex. 16:1, 35; Num. 14:33; Ps. 95:8–10; Acts 7:42; 13:18; Heb. 3:8

7:37 b Deut. 18:15, 18, 19; Acts 3:22

7:37 c Matt. 17:5

7:37 4 NU, M omit Him you shall hear

7:38 d Ex. 19:3

7:38 e Is. 63:9; Gal. 3:19; Heb. 2:2

7:38 f Ex. 21:1; Deut. 5:27; John 1:17

7:38 g Rom. 3:2; Heb. 5:12; 1 Pet. 4:11

7:38 5 Gr. ekklesia, assembly or church

7:38 6 sayings

7:39 h Ps. 95:8–11

7:40 i Ex. 32:1, 23

7:41 j Ex. 32:2–4; Deut. 9:16; Ps. 106:19

7:41 k Ex. 32:6, 18, 19

7:42 l Ps. 81:12; (2 Thess. 2:11)

7:42 m Deut. 4:19; 2 Kin. 21:3

7:42 n Amos 5:25–27

7:43 o 2 Chr. 36:11–21; Jer. 25:9–12

7:44 p Ex. 25:40; (Heb. 8:5)

7:45 q Deut. 32:49; Josh. 3:14; 18:1; 23:9

7:45 r Neh. 9:24; Ps. 44:2

7:45 s 2 Sam. 6:2–15

7:46 t 2 Sam. 7:1–13; 1 Kin. 8:17

7:46 u 1 Chr. 22:7; Ps. 132:4, 5

7:47 v 1 Kin. 6:1–38; 8:20, 21; 2 Chr. 3:1–17

7:48 w 1 Kin. 8:27; 2 Chr. 2:6; Acts 17:24

7:49 x Is. 66:1, 2; Matt. 5:34

7:50 y Ps. 102:25

7:51 z Ex. 32:9; Is. 6:10

7:51 a Lev. 26:41

7:51 7 stubborn

7:52 b 2 Chr. 36:16; Matt. 21:35; 23:35; 1 Thess. 2:15

7:52 c Acts 3:14; 22:14; 1 John 2:1

7:53 d Ex. 20:1; Deut. 33:2; Acts 7:38; Gal. 3:19; Heb. 2:2

7:54 e Acts 5:33

7:54 8 furious

7:55 f Matt. 5:8; 16:28; Mark 9:1; Luke 9:27; Acts 6:5

7:55 g (Ex. 24:17)

7:56 h Matt. 3:16

7:56 i Dan. 7:13

7:58 j Acts 22:20

7:59 k Ps. 31:5

7:60 l Matt. 5:44; Luke 23:34

Acts 8

8:1 a John 16:2; Acts 8:4; 11:19

8:2 b Gen. 23:2

8:3 c Acts 7:58; 1 Cor. 15:9; Gal. 1:13; Phil. 3:6; 1 Tim. 1:13

8:4 d Matt. 10:23

8:5 e Acts 6:5; 8:26, 30

8:5 1 Or a

8:7 f Mark 16:17

8:9 g Acts 8:11; 13:6

8:9 h Acts 5:36

8:9 2 magic

8:9 3 Or nation

8:11 4 magic arts

8:12 i Acts 1:3; 8:4

8:14 j Acts 5:12, 29, 40

8:15 k Acts 2:38; 19:2

8:16 l Acts 19:2

8:16 m Matt. 28:19; Acts 2:38

8:16 n Acts 10:48; 19:5

8:17 o Acts 6:6; 19:6; Heb. 6:2

8:20 p 2 Kin. 5:16; Is. 55:1; Dan. 5:17; (Matt. 10:8)

8:20 q (Acts 2:38; 10:45; 11:17)

8:21 r Jer. 17:9

8:22 s Dan. 4:27; 2 Tim. 2:25

8:23 t Heb. 12:15

8:24 u Gen. 20:7, 17; Ex. 8:8; Num. 21:7; 1 Kin. 13:6; Job 42:8; James 5:16

8:26 v Acts 6:5

8:26 5 Or a deserted place

8:27 w Ps. 68:31; 87:4; Is. 56:3; Zeph. 3:10

8:27 x 1 Kin. 8:41, 42; John 12:20

8:32 y Is. 53:7, 8

8:32 z Matt. 26:62, 63; 27:12, 14; John 19:9

8:33 a Luke 23:1–25

8:33 b Luke 23:33–46

8:35 c Luke 24:27; Acts 17:2; 18:28; 28:23

8:36 d Acts 10:47; 16:33

8:37 e Matt. 28:19; (Mark 16:16; Rom. 10:9, 10)

8:37 f Matt. 16:16; John 6:69; 9:35, 38; 11:27

8:37 6 NU, M omit v. 37. It is found in Western texts, including the Latin tradition.

8:39 g 1 Kin. 18:12; 2 Kin. 2:16; Ezek. 3:12, 14; 2 Cor. 12:2

8:40 h Acts 21:8

8:40 7 Same as Heb. Ashdod

Acts 9

9:1 a Acts 7:57; 8:1, 3; 26:10, 11; Gal. 1:13; 1 Tim. 1:13

9:2 b Acts 22:5

9:3 c Acts 22:6; 26:12, 13; 1 Cor. 15:8

9:4 d (Matt. 25:40)

9:5 1 NU, M omit the rest of v. 5 and begin v. 6 with But arise and go

9:7 e Dan. 10:7; John 12:29; (Acts 22:9; 26:13)

9:10 f Acts 22:12

9:11 g Acts 21:39; 22:3

9:13 h Acts 9:1

9:13 2 bad things

9:14 i Acts 7:59; 9:2, 21; 1 Cor. 1:2; 2 Tim. 2:22

9:15 j Acts 13:2; 22:21; Rom. 1:1; 1 Cor. 15:10; Gal. 1:15; Eph. 3:7, 8; 1 Tim. 2:7; 2 Tim. 1:11

9:15 k Rom. 1:5; 11:13; Gal. 2:7, 8

9:15 l Acts 25:22, 23; 26:1

9:15 m Acts 21:40; Rom. 1:16; 9:1–5

9:15 3 Lit. sons

9:16 n Acts 20:23; 2 Cor. 11:23–28; 12:7–10; Gal. 6:17; Phil. 1:29, 30

9:16 o 2 Cor. 4:11

9:17 p Acts 22:12, 13

9:17 q Acts 8:17

9:17 r Acts 2:4; 4:31; 8:17; 13:52

9:17 4 M omits Jesus

9:19 s Acts 26:20

9:20 5 NU Jesus

9:21 t Acts 8:3; 9:13; Gal. 1:13, 23

9:22 u Acts 18:28

9:23 v Acts 23:12; 2 Cor. 11:26

9:24 w 2 Cor. 11:32

9:25 x Josh. 2:15; 1 Sam. 19:12

9:26 y Acts 22:17–20; 26:20; Gal. 1:17, 18

9:27 z Acts 4:36; 13:2

9:27 a Acts 9:20, 22

9:28 b Gal. 1:18

9:29 c Acts 6:1; 11:20

9:29 d Acts 9:23; 2 Cor. 11:26

9:29 6 Greek-speaking Jews

9:31 e Acts 5:11; 8:1; 16:5

9:31 f (Eph. 4:16, 29)

9:31 g Ps. 34:9

9:31 h John 14:16

9:31 i Acts 16:5

9:31 7 NU church… was

9:31 8 built up

9:32 j Acts 8:14

9:34 k (Acts 3:6, 16; 4:10)

9:35 l 1 Chr. 5:16; 27:29; Is. 33:9; 35:2; 65:10

9:35 m Acts 11:21; 15:19

9:36 n 1 Tim. 2:10; Titus 3:8

9:36 9 Lit., in Aram., Gazelle

9:36 10 Lit., in Gr., Gazelle

9:37 o Acts 1:13; 9:39

9:40 p Matt. 9:25

9:40 q Luke 22:41; Acts 7:60

9:40 r Mark 5:41, 42; John 11:43

9:42 s John 11:45

9:43 t Acts 10:6

Acts 10

10:1 a Acts 8:40; 23:23

10:1 1 Cohort

10:2 b Acts 8:2; 9:22; 22:12

10:2 c (Acts 10:22, 35; 13:16, 26)

10:2 2 charitable gifts

10:3 d Acts 10:30; 11:13

10:3 3 3 P.M.

10:5 e Acts 11:13, 14

10:6 f Acts 9:43

10:6 g Acts 11:14

10:6 4 NU, M omit the rest of v. 6.

10:9 h Acts 10:9–32; 11:5–14

10:9 5 Noon

10:11 i Ezek. 1:1; Matt. 3:16; Acts 7:56; Rev. 4:1; 19:11

10:14 j Lev. 11:4; 20:25; Deut. 14:3, 7; Ezek. 4:14

10:15 k (Matt. 15:11; Mark 7:19); Acts 10:28; (Rom. 14:14); 1 Cor. 10:25; (1 Tim. 4:4; Titus 1:15)

10:15 6 Declared clean

10:17 7 was perplexed

10:19 l Acts 11:12

10:20 m Acts 15:7–9

10:21 8 NU, M omit who had been sent to him from Cornelius

10:22 n Acts 22:12

10:23 o Acts 10:45; 11:12

10:26 p Acts 14:14, 15; Rev. 19:10; 22:8

10:28 q John 4:9; 18:28; Acts 11:3; Gal. 2:12

10:28 r (Acts 10:14, 35; 15:8, 9)

10:30 s Acts 1:10

10:30 t Matt. 28:3; Mark 16:5

10:30 9 NU Four days ago to this hour, at the ninth hour

10:31 u Dan. 10:12

10:31 v Heb. 6:10

10:31 10 charitable gifts

10:32 11 NU omits the rest of v. 32.

10:34 w Deut. 10:17; 2 Chr. 19:7; Rom. 2:11; Gal. 2:6; Eph. 6:9

10:35 x Acts 15:9; (1 Cor. 12; 13; Eph. 2:13)

10:35 y Ps. 15:1, 2

10:36 z Is. 57:19; Eph. 2:14; (Col. 1:20)

10:36 a Matt. 28:18; Acts 2:36; Rom. 10:12; 1 Cor. 15:27

10:36 12 Lit. sons

10:37 b Luke 4:14

10:38 c Is. 61:1–3; Luke 4:18

10:38 d Matt. 4:23

10:38 e John 3:2; 8:29

10:39 f Acts 1:8

10:39 g Acts 2:23

10:39 13 NU, M they also

10:40 h Hos. 6:2; Matt. 12:39, 40; 16:4; 20:19; John 2:19–21; Acts 2:24

10:41 i (John 14:17, 19, 22; 15:27)

10:41 j Luke 24:30, 41–43

10:42 k Matt. 28:19

10:42 l John 5:22, 27; Acts 17:31

10:42 m Rom. 14:9; 2 Tim. 4:1; 1 Pet. 4:5

10:43 n (Is. 42:1; 53:11; 61:1); Jer. 31:34; Dan. 9:24; Hos. 6:1–3; Mic. 7:18; Zech. 13:1; Mal. 4:2

10:43 o (John 3:16, 18; Acts 26:18); Rom. 10:11; Gal. 3:22

10:43 p Acts 13:38, 39

10:43 14 forgiveness

10:44 q Acts 4:31

10:45 r Acts 10:23

10:45 s Is. 42:1, 6; 49:6; Luke 2:32; John 11:52; Acts 11:18

10:45 15 The Jews

10:47 t Acts 2:4; 10:44; 11:17; 15:8

10:48 u 1 Cor. 1:14–17

10:48 v Acts 2:38; 8:16; 19:5

Acts 11

11:2 a Acts 10:45

11:3 b Matt. 9:11; Acts 10:28

11:3 c Gal. 2:12

11:4 d Luke 1:3

11:5 e Acts 10:9

11:12 f (John 16:13); Acts 10:19; 15:7

11:12 g Acts 10:23

11:13 h Acts 10:30

11:15 i Acts 2:1–4; 15:7–9

11:16 j Matt. 3:11; Mark 1:8; John 1:26, 33; Acts 1:5; 19:4

11:16 k Is. 44:3

11:17 l (Acts 15:8, 9)

11:17 m Acts 10:47

11:18 n Is. 42:1, 6; 49:6; Luke 2:32; John 11:52; Rom. 10:12, 13; 15:9, 16

11:19 o Acts 8:1, 4

11:20 p Acts 6:1; 9:29

11:21 q Luke 1:66; Acts 2:47

11:21 r Acts 9:35; 14:1

11:22 s Acts 4:36; 9:27

11:23 t Acts 13:43; 14:22

11:24 u Acts 6:5

11:24 v Acts 5:14; 11:21

11:25 w Acts 9:11, 30

11:27 x Acts 2:17; 13:1; 15:32; 21:9; 1 Cor. 12:28; Eph. 4:11

11:28 y John 16:13; Acts 21:10

11:28 z Acts 18:2

11:29 a Rom. 15:26; 1 Cor. 16:1; 2 Cor. 9:1

11:30 b Acts 12:25

Acts 12

12:2 a Matt. 4:21; 20:23

12:3 b Ex. 12:15; 23:15; Acts 20:6

12:4 c John 21:18

12:4 1 Gr. tetrads, squads of four

12:5 2 NU constantly or earnestly

12:6 3 guarding

12:7 d Acts 5:19

12:9 e Ps. 126:1

12:9 f Acts 10:3, 17; 11:5

12:10 g Acts 5:19; 16:26

12:11 h (Ps. 34:7); Dan. 3:28; 6:22; (Heb. 1:14)

12:11 i Job 5:19; (Ps. 33:18, 19; 34:22; 41:2); 2 Cor. 1:10; (2 Pet. 2:9)

12:12 j Acts 4:23

12:12 k Acts 13:5, 13; 15:37; 2 Tim. 4:11; Philem. 24; 1 Pet. 5:13

12:12 l Acts 12:5

12:15 m Gen. 48:16; (Matt. 18:10)

12:17 n Acts 13:16; 19:33; 21:40

12:18 4 disturbance

12:20 o Matt. 11:21

12:20 p 1 Kin. 5:11; Ezra 3:7; Ezek. 27:17

12:20 5 who was in charge of the king’s bedchamber

12:20 6 Lit. nourished

12:23 q 1 Sam. 25:38; 2 Sam. 24:16, 17; 2 Kin. 19:35; Acts 5:19

12:23 r Ps. 115:1

12:23 7 breathed his last

12:24 s Is. 55:11; Acts 6:7; 19:20

12:25 t Acts 11:30

12:25 u Acts 11:30

12:25 v Acts 13:5, 13

12:25 w Acts 12:12; 15:37

12:25 8 NU, M to

Acts 13

13:1 a Acts 14:26

13:1 b Acts 11:22

13:1 c Rom. 16:21

13:2 d Num. 8:14; Acts 9:15; 22:21; Rom. 1:1; Gal. 1:15; 2:9

13:2 e Matt. 9:38; Acts 14:26; Rom. 10:15; Eph. 3:7, 8; 1 Tim. 2:7; 2 Tim. 1:11; Heb. 5:4

13:3 f Matt. 9:15; Mark 2:20; Luke 5:35; Acts 6:6

13:4 g Acts 4:36

13:5 h (Acts 13:46)

13:5 i Acts 12:25; 15:37

13:6 j Acts 8:9

13:6 1 NU the whole island

13:8 k Ex. 7:11; 2 Tim. 3:8

13:8 2 opposed

13:9 l Acts 2:4; 4:8

13:10 m Matt. 13:38; John 8:44; (1 John 3:8)

13:11 n Ex. 9:3; 1 Sam. 5:6; Job 19:21; Ps. 32:4; Heb. 10:31

13:13 o Acts 15:38

13:14 p Acts 16:13

13:15 q Luke 4:16

13:15 r Heb. 13:22

13:15 3 encouragement

13:16 s Acts 10:35

13:17 t Ex. 6:1, 6; 13:14, 16; Deut. 7:6–8

13:17 u Acts 7:17

13:17 v Ex. 14:8

13:17 4 M omits Israel

13:17 5 Mighty power

13:18 w Ex. 16:35; Num. 14:34; Acts 7:36

13:19 x Deut. 7:1

13:19 y Josh. 14:1, 2; 19:51; Ps. 78:55

13:20 z Judg. 2:16; 1 Sam. 4:18; 7:15

13:20 a 1 Sam. 3:20; Acts 3:24

13:21 b 1 Sam. 8:5

13:21 c 1 Sam. 10:20–24

13:22 d 1 Sam. 15:23, 26, 28

13:22 e 1 Sam. 16:1, 12, 13

13:22 f Ps. 89:20

13:22 g 1 Sam. 13:14

13:23 h Is. 11:1

13:23 i Ps. 132:11

13:23 j (Matt. 1:21)

13:23 6 M salvation, after

13:24 k Matt. 3:1; (Luke 3:3)

13:25 l Matt. 3:11; Mark 1:7; Luke 3:16

13:25 m John 1:20, 27

13:26 n Ps. 66:16

13:26 o Matt. 10:6

13:26 7 stock

13:26 8 message

13:27 p Luke 23:34

13:28 q Matt. 27:22, 23; Mark 15:13, 14; Luke 23:21–23; John 19:15; Acts 3:14; (2 Cor. 5:21; Heb. 4:15); 1 Pet. 2:22

13:29 r Luke 18:31

13:29 s Matt. 27:57–61; Mark 15:42–47; Luke 23:50–56; John 19:38–42

13:30 t Ps. 16:10, 11; Hos. 6:2; Matt. 12:39, 40; 28:6

13:31 u Matt. 28:16; Acts 1:3, 11; 1 Cor. 15:5–8

13:32 v (Gen. 3:15)

13:33 w Ps. 2:7; Heb. 1:5

13:34 x Is. 55:3

13:34 9 the state of decay

13:34 10 blessings

13:35 y Ps. 16:10; Acts 2:27

13:36 z Acts 2:29

13:36 11 in his

13:36 12 underwent decay

13:37 13 underwent no decay

13:38 a Jer. 31:34

13:39 b (Is. 53:11; John 3:16)

13:41 c Hab. 1:5

13:42 14 Or And when they went out of the synagogue of the Jews; NU And when they went out of the synagogue, they begged

13:43 d Acts 11:23

13:43 e Titus 2:11; Heb. 12:15; 1 Pet. 5:12

13:45 f Acts 18:6; 1 Pet. 4:4; Jude 10

13:46 g Matt. 10:6; Acts 3:26; Rom. 1:16

13:46 h Ex. 32:10; Deut. 32:21; Is. 55:5; Matt. 21:43; Rom. 10:19

13:46 i Acts 18:6

13:47 j Is. 42:6; 49:6; Luke 2:32

13:48 k (Acts 2:47)

13:50 l Acts 7:52; 2 Tim. 3:11

13:51 m Matt. 10:14; Mark 6:11; (Luke 9:5)

13:52 n Matt. 5:12; John 16:22

13:52 o Acts 2:4; 4:8, 31; 13:9

Acts 14

14:1 a John 7:35; Acts 18:4; Rom. 1:14, 16; 1 Cor. 1:22

14:2 1 embittered

14:2 2 Lit. souls

14:3 b Mark 16:20; Acts 4:29; 20:32; Heb. 2:4

14:3 c Acts 5:12

14:4 d Luke 12:51

14:4 e Acts 13:2, 3

14:5 f 2 Tim. 3:11

14:6 g Matt. 10:23

14:8 h Acts 3:2

14:9 3 Lit. Who

14:10 i (Is. 35:6)

14:11 j Acts 8:10; 28:6

14:12 4 Jupiter

14:12 5 Mercury

14:13 k Dan. 2:46

14:14 l Num. 14:6; Matt. 26:65; Mark 14:63

14:15 m Acts 10:26

14:15 n James 5:17

14:15 o 1 Sam. 12:21; Jer. 8:19; 14:22; Amos 2:4; 1 Cor. 8:4

14:15 p 1 Thess. 1:9

14:15 q Gen. 1:1; Ex. 20:11; Ps. 146:6; Acts 4:24; 17:24; Rev. 14:7

14:16 r Ps. 81:12; Mic. 4:5; 1 Pet. 4:3

14:17 s Acts 17:24–27; Rom. 1:19, 20

14:17 t Lev. 26:4; Deut. 11:14; (Matt. 5:45)

14:17 u Ps. 145:16

14:19 v Acts 13:45, 50; 14:2–5; 1 Thess. 2:14

14:19 w Acts 14:5; 2 Cor. 11:25; 2 Tim. 3:11

14:19 x (2 Cor. 12:1–4)

14:21 y Matt. 28:19

14:22 z Acts 11:23

14:22 a Matt. 10:38; Luke 22:28; (Rom. 8:17; 2 Tim. 2:12; 3:12)

14:23 b Matt. 9:15; Mark 2:20; Luke 5:35; 2 Cor. 8:19; Titus 1:5

14:27 c Acts 15:4, 12

14:27 d 1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3; Rev. 3:8

Acts 15

15:1 a Gal. 2:12

15:1 b John 7:22; Acts 15:5; Gal. 5:2; Phil. 3:2; (Col. 2:8, 11, 16)

15:2 c Gal. 2:1

15:3 d Acts 20:38; 21:5; Rom. 15:24; 1 Cor. 16:6, 11; 2 Cor. 1:16; Titus 3:13; 3 John 6

15:3 e Acts 14:27; 15:4, 12

15:7 f Acts 10:20

15:8 g 1 Chr. 28:9; Acts 1:24

15:8 h Acts 2:4; 10:44, 47

15:8 1 bore witness to

15:9 i Rom. 10:12

15:9 j Acts 10:15, 28

15:10 k Matt. 23:4; Gal. 5:1

15:11 l Rom. 3:4; 5:15; 2 Cor. 13:14; (Eph. 2:5–8; Titus 2:11)

15:11 2 NU, M omit Christ

15:12 m Acts 14:27; 15:3, 4

15:13 n Acts 12:17

15:13 3 stopped speaking

15:14 o Acts 15:7; 2 Pet. 1:1

15:16 p Amos 9:11, 12

15:17 4 NU LORD, who makes these things

15:18 5 NU (continuing v. 17) known from eternity (of old).’

15:19 q Acts 15:28; 21:25

15:19 r 1 Thess. 1:9

15:20 s Acts 21:25

15:20 t Gen. 35:2; Ex. 20:3, 23; Ezek. 20:30; (1 Cor. 8:1; 10:20, 28); Rev. 2:14

15:20 u (1 Cor. 6:9); Gal. 5:19; Eph. 5:3; Col. 3:5; 1 Thess. 4:3; 1 Pet. 4:3

15:20 v Gen. 9:4; Lev. 3:17; Deut. 12:16; 1 Sam. 14:33

15:20 6 Or fornication

15:21 w Acts 13:15, 27; 2 Cor. 3:14

15:22 x Acts 1:23

15:22 7 NU, M Barsabbas

15:24 y Acts 15:1; Gal. 2:4; 5:12; Titus 1:10, 11

15:24 z Gal. 1:7; 5:10

15:24 8 NU omits saying, “You must be circumcised and keep the law”

15:25 9 purpose or mind

15:26 a Acts 13:50; 14:19; 1 Cor. 15:30; 2 Cor. 11:23–26

15:29 b Acts 15:20; 21:25; Rev. 2:14, 20

15:29 c Lev. 17:14

15:29 d 1 Cor. 5:1; 6:18; 7:2; Col. 3:5; 1 Thess. 4:3

15:29 10 Or fornication

15:32 e Acts 11:27; 1 Cor. 12:28; Eph. 4:11; Rev. 18:20

15:32 f Acts 14:22; 18:23

15:33 g Mark 5:34; Acts 16:36; 1 Cor. 16:11; Heb. 11:31

15:33 11 NU those who had sent them

15:34 12 NU, M omit v. 34.

15:35 h Acts 13:1

15:37 i Acts 12:12, 25; Col. 4:10; 2 Tim. 4:11; Philem. 24

15:37 13 resolved

15:38 j Acts 13:13

15:39 k Acts 4:36; 13:4

15:40 l Acts 11:23; 14:26

15:40 14 committed

15:41 m Acts 16:5

Acts 16

16:1 a Acts 14:6

16:1 b Acts 19:22; Rom. 16:21; 1 Cor. 4:17; 16:10; Phil. 1:1; 2:19; 1 Thess. 3:2; 2 Tim. 1:2

16:1 c 2 Tim. 1:5; 3:15

16:3 d (1 Cor. 9:20; Gal. 2:3; 5:2)

16:4 e Acts 15:19–21

16:4 f Acts 15:28, 29

16:5 g Acts 2:47; 15:41

16:6 h Acts 18:23; Gal. 1:1, 2

16:6 1 The Roman province of Asia

16:7 2 NU adds of Jesus

16:8 i Acts 16:11; 20:5; 2 Cor. 2:12; 2 Tim. 4:13

16:9 j Acts 10:30

16:10 k 2 Cor. 2:13

16:12 l Acts 20:6; Phil. 1:1; 1 Thess. 2:2

16:12 3 Lit. first

16:14 m Rev. 1:11; 2:18, 24

16:14 n Luke 24:45

16:15 o Gen. 19:3; 33:11; Judg. 19:21; Luke 24:29; (Heb. 13:2)

16:16 p Lev. 19:31; 20:6, 27; Deut. 18:11; 1 Sam. 28:3, 7; 2 Kin. 21:6; 1 Chr. 10:13; Is. 8:19

16:16 q Acts 19:24

16:18 r Mark 1:25, 34

16:18 s Mark 16:17

16:18 4 distressed

16:19 t Acts 16:16; 19:25, 26

16:19 u Matt. 10:18

16:20 v 1 Kin. 18:17; Acts 17:8

16:22 w 2 Cor. 6:5; 11:23, 25; 1 Thess. 2:2

16:26 x Acts 4:31

16:26 y Acts 5:19; 12:7, 10

16:30 z Luke 3:10; Acts 2:37; 9:6; 22:10

16:31 a (John 3:16, 36; 6:47; Acts 13:38, 39; Rom. 10:9–11; 1 John 5:10)

16:34 b Matt. 5:4; Luke 5:29; 19:6

16:35 5 lictors, lit. rod bearers

16:37 c Acts 22:25–29

16:39 d Matt. 8:34

16:40 e Acts 16:14

Acts 17

17:1 a Acts 17:11, 13; 20:4; 27:2; Phil. 4:16; 1 Thess. 1:1; 2 Thess. 1:1; 2 Tim. 4:10

17:2 b Luke 4:16; Acts 9:20; 13:5, 14; 14:1; 16:13; 19:8

17:2 c 1 Thess. 2:1–16

17:3 d Luke 24:26, 46; Acts 18:5, 28; Gal. 3:1

17:4 e Acts 28:24

17:4 f Acts 15:22, 27, 32, 40

17:5 g Acts 13:45

17:5 h Acts 17:6, 7, 9; Rom. 16:21

17:5 1 NU omits who were not persuaded

17:5 2 M omits becoming envious

17:6 i (Acts 16:20)

17:7 j Luke 23:2; John 19:12; 1 Pet. 2:13

17:7 3 welcomed

17:10 k Acts 9:25; 17:14

17:11 l Is. 34:16; Luke 16:29; John 5:39

17:11 4 Lit. noble

17:14 m Matt. 10:23

17:15 n Acts 18:5

17:16 o 2 Pet. 2:8

17:16 5 full of idols

17:18 p 1 Cor. 15:12

17:18 6 NU, M add also

17:18 7 Lit. seed picker, an idler who makes a living picking up scraps

17:19 8 Lit. Hill of Ares, or Mars’ Hill

17:22 9 Lit. Hill of Ares, or Mars’ Hill

17:24 q Is. 42:5; Acts 14:15

17:24 r Deut. 10:14; Ps. 115:16; Matt. 11:25

17:24 s 1 Kin. 8:27; Acts 7:48–50

17:25 t Gen. 2:7; Is. 42:5; Dan. 5:23

17:26 u Deut. 32:8; Job 12:23; Dan. 4:35

17:26 10 NU omits blood

17:27 v (Rom. 1:20)

17:27 w Deut. 4:7; Ps. 139:7, 10; Jer. 23:23, 24; (Acts 14:17)

17:28 x (Col. 1:17; Heb. 1:3)

17:28 y Titus 1:12

17:29 z Ps. 115:4–7; Is. 40:18, 19; Rom. 1:23

17:30 a Acts 14:16; (Rom. 3:25)

17:30 b Luke 24:47; Acts 26:20; (Titus 2:11, 12); 1 Pet. 1:14; 4:3

17:31 c Ps. 9:8; 96:13; 98:9; John 5:22, 27; Acts 10:42; Rom. 2:16

17:31 d Acts 2:24

Acts 18

18:2 a Rom. 16:3; 1 Cor. 16:19; 2 Tim. 4:19

18:3 b Acts 20:34; 1 Cor. 4:12; 9:14; 2 Cor. 11:7; 12:13; 1 Thess. 2:9; 4:11; 2 Thess. 3:8

18:4 c Acts 17:2

18:5 d Acts 17:14, 15

18:5 e Acts 18:28

18:5 1 Or in his spirit or in the Spirit

18:6 f Acts 13:45

18:6 g Neh. 5:13; Matt. 10:14; Acts 13:51

18:6 h Lev. 20:9, 11, 12; 2 Sam. 1:16; 1 Kin. 2:33; Ezek. 18:13; 33:4, 6, 8; Matt. 27:25; Acts 20:26

18:6 i (Ezek. 3:18, 19)

18:6 j Acts 13:46–48; 28:28

18:7 2 NU Titius Justus

18:8 k 1 Cor. 1:14

18:9 l Acts 23:11

18:10 m Jer. 1:18, 19

18:12 3 Gr. bema

18:15 n Acts 23:29; 25:19

18:17 o 1 Cor. 1:1

18:17 4 NU they all

18:18 p Num. 6:2, 5, 9, 18; Acts 21:24

18:18 q Rom. 16:1

18:18 5 Lit. many days

18:21 r Acts 19:21; 20:16

18:21 s 1 Cor. 4:19; Heb. 6:3; James 4:15

18:21 6 NU omits I must by all means keep this coming feast in Jerusalem

18:22 t Acts 8:40

18:22 7 To Jerusalem

18:23 u Gal. 1:2

18:23 v Acts 14:22; 15:32, 41

18:23 8 successively

18:24 w Acts 19:1; 1 Cor. 1:12; 3:4; 16:12; Titus 3:13

18:25 x Rom. 12:11

18:25 y (Matt. 3:1–11; Mark 1:7, 8; Luke 3:16, 17; 7:29; John 1:26, 33); Acts 19:3

18:27 z 1 Cor. 3:6

18:28 a Acts 9:22; 17:3; 18:5

Acts 19

19:1 a 1 Cor. 1:12; 3:5, 6; Titus 3:13

19:1 b Acts 18:23

19:2 c 1 Sam. 3:7; Acts 8:16

19:3 d Luke 7:29; Acts 18:25

19:4 e Matt. 3:11; Mark 1:4, 7, 8; Luke 3:16; (John 1:15, 26, 27); Acts 13:24

19:5 f Matt. 28:19; Acts 8:12, 16; 10:48

19:6 g Acts 6:6; 8:17

19:6 h Mark 16:17; Acts 2:4; 10:46

19:8 i Acts 17:2; 18:4

19:8 j Acts 1:3; 28:23

19:9 k 2 Tim. 1:15; 2 Pet. 2:2; Jude 10

19:9 l Acts 9:2; 19:23; 22:4; 24:14

19:10 m Acts 19:8; 20:31

19:11 n Mark 16:20; Acts 14:3

19:12 o 2 Kin. 4:29; Acts 5:15

19:13 p Matt. 12:27; Luke 11:19

19:13 q Mark 9:38; Luke 9:49

19:13 r 1 Cor. 1:23; 2:2

19:13 1 NU I

19:13 2 adjure, solemnly command

19:16 3 M and they overpowered them

19:16 4 NU both of them

19:17 s Luke 1:65; 7:16; Acts 2:43; 5:5, 11

19:18 t Matt. 3:6

19:20 u Acts 6:7; 12:24

19:21 v Rom. 15:25; Gal. 2:1

19:21 w Acts 20:22; 2 Cor. 1:16

19:21 x Acts 20:1; 1 Cor. 16:5

19:21 y Acts 18:21; 23:11; Rom. 1:13; 15:22–29

19:22 z 1 Tim. 1:2

19:22 a Rom. 16:23; 2 Tim. 4:20

19:23 b 2 Cor. 1:8

19:23 c Acts 9:2

19:24 d Acts 16:16, 19

19:24 5 Gr. Artemis

19:26 e Deut. 4:28; Ps. 115:4; Is. 44:10–20; Jer. 10:3; Acts 17:29; 1 Cor. 8:4; 10:19; Rev. 9:20

19:27 6 NU she be deposed from her magnificence

19:29 f Acts 20:4; Rom. 16:23; 1 Cor. 1:14; 3 John 1

19:29 g Acts 20:4; 27:2; Col. 4:10; Philem. 24

19:31 7 Asiarchs, rulers of Asia, the province

19:33 h 1 Tim. 1:20; 2 Tim. 4:14

19:33 i Acts 12:17

19:35 8 Gr. Artemis

19:35 9 heaven

19:37 10 NU our

19:38 11 Lit. matter

19:40 12 Or charged with rebellion concerning today

Acts 20

20:1 a 1 Cor. 16:5; 1 Tim. 1:3

20:2 b Acts 17:15; 18:1

20:3 c Acts 9:23; 23:12; 25:3; 2 Cor. 11:26

20:4 d Acts 19:29; Col. 4:10

20:4 e Acts 19:29

20:4 f Acts 16:1

20:4 g Eph. 6:21; Col. 4:7; 2 Tim. 4:12; Titus 3:12

20:4 h Acts 21:29; 2 Tim. 4:20

20:5 i 2 Cor. 2:12; 2 Tim. 4:13

20:6 j Ex. 12:14, 15

20:6 k Acts 16:8; 2 Cor. 2:12; 2 Tim. 4:13

20:7 l 1 Cor. 16:2; Rev. 1:10

20:7 m Acts 2:42, 46; 20:11; 1 Cor. 10:16

20:8 n Acts 1:13

20:8 1 NU, M we

20:10 o 1 Kin. 17:21; 2 Kin. 4:34

20:10 p Matt. 9:23, 24; Mark 5:39

20:13 2 arranged it

20:16 q Acts 18:21; 19:21; 21:4

20:16 r Acts 24:17

20:16 s Acts 2:1; 1 Cor. 16:8

20:18 t Acts 18:19; 19:1, 10; 20:4, 16

20:19 u Acts 20:3

20:20 v Acts 20:27

20:21 w Acts 18:5; 19:10

20:21 x Mark 1:15

20:22 y Acts 19:21

20:23 z Acts 21:4, 11

20:24 a Acts 21:13

20:24 b Acts 13:25; 2 Tim. 4:7

20:24 c Acts 1:17

20:24 d Gal. 1:1

20:24 3 NU But I do not count my life of any value or dear to myself

20:24 4 course

20:26 e Acts 18:6; 2 Cor. 7:2

20:26 5 Lit. clean

20:27 f Luke 7:30; John 15:15; Eph. 1:11

20:27 6 avoided declaring

20:28 g Luke 12:32; John 21:15–17; Acts 20:29; (1 Tim. 4:16); 1 Pet. 5:2

20:28 h 1 Cor. 12:28

20:28 i Eph. 1:7, 14; Col. 1:14; Titus 2:14; Heb. 9:12; (1 Pet. 1:19); Rev. 5:9

20:28 j Heb. 9:14

20:28 7 M of the Lord and God

20:29 k Ezek. 22:27; Matt. 7:15

20:30 l 1 Tim. 1:20; 2 Tim. 1:15

20:30 8 misleading

20:31 m Acts 19:8, 10; 24:17

20:32 n Heb. 13:9

20:32 o Acts 9:31

20:32 p Acts 26:18; Eph. 1:14, 18; 5:5; Col. 1:12; 3:24; (Heb. 9:15; 1 Pet. 1:4)

20:34 q Acts 18:3; 1 Cor. 4:12; 1 Thess. 2:9; 2 Thess. 3:8

20:34 9 NU, M omit Yes

20:35 r Rom. 15:1; 1 Cor. 9:12; 2 Cor. 11:9, 12; Eph. 4:28; 1 Thess. 4:11; 2 Thess. 3:8

20:37 s Acts 21:13

20:37 t Gen. 45:14

20:37 10 Lit. much

Acts 21

21:4 a (Acts 20:23; 21:12)

21:4 1 NU the disciples

21:5 b Luke 22:41; Acts 9:40; 20:36

21:6 c John 1:11

21:8 d Acts 8:40; 21:16

21:8 e Acts 8:5, 26, 40; Eph. 4:11; 2 Tim. 4:5

21:8 f Acts 6:5

21:8 2 NU omits who were Paul’s companions

21:9 g Joel 2:28; Acts 2:17

21:10 h Acts 11:28

21:11 i Acts 20:23; 21:33; 22:25

21:13 j Acts 20:24, 37

21:14 k Matt. 6:10; 26:42; Luke 11:2; 22:42

21:15 3 made preparations

21:17 l Acts 15:4

21:18 m Acts 15:13; Gal. 1:19; 2:9

21:19 n Acts 15:4, 12; Rom. 15:18, 19

21:19 o Acts 1:17; 20:24; 1 Tim. 2:7

21:20 p Acts 15:1; 22:3; (Rom. 10:2); Gal. 1:14

21:22 4 NU What then is to be done? They will certainly hear

21:24 q Num. 6:2, 13, 18; Acts 18:18

21:25 r Acts 15:19, 20, 29

21:25 5 NU omits that they should observe no such thing, except

21:25 6 fornication

21:26 s John 11:55; Acts 21:24; 24:18

21:26 t Num. 6:13; Acts 24:18

21:26 7 completion

21:27 u Acts 20:19; 24:18

21:27 v Acts 26:21

21:28 w (Matt. 24:15); Acts 6:13; 24:6

21:29 x Acts 20:4

21:29 8 M omits previously

21:30 y 2 Kin. 11:15; Acts 16:19; 26:21

21:31 z 2 Cor. 11:23

21:31 9 cohort

21:32 a Acts 23:27; 24:7

21:33 b Acts 24:7

21:33 c Acts 20:23; 21:11; Eph. 6:20; 2 Tim. 1:16; 2:9

21:36 d Luke 23:18; John 19:15; Acts 22:22

21:38 e Acts 5:36

21:39 f Acts 9:11; 22:3; 2 Cor. 11:22; Phil. 3:4–6

21:39 10 insignificant

21:40 g Acts 12:17

21:40 h John 5:2; Acts 22:2

Acts 22

22:1 a Acts 7:2

22:2 b Acts 21:40

22:3 c Acts 21:39; 2 Cor. 11:22

22:3 d Deut. 33:3

22:3 e Acts 5:34

22:3 f Acts 23:6; 26:5; Phil. 3:6

22:3 g Acts 21:20; Gal. 1:14

22:3 h (Rom. 10:2)

22:4 i Acts 8:3; 26:9–11; Phil. 3:6; 1 Tim. 1:13

22:5 j Acts 23:14; 24:1; 25:15

22:5 k Luke 22:66; Acts 4:5; 1 Tim. 4:14

22:5 l Acts 9:2

22:6 m Acts 9:3; 26:12, 13

22:9 n Dan. 10:7; Acts 9:7

22:9 1 NU omits and were afraid

22:12 o Acts 9:17

22:12 p Acts 10:22

22:12 q 1 Tim. 3:7

22:14 r Acts 3:13; 5:30

22:14 s Acts 9:15; 26:16; Gal. 1:15

22:14 t Acts 3:14; 7:52

22:14 u Acts 9:17; 26:16; 1 Cor. 9:1; 15:8

22:14 v 1 Cor. 11:23; Gal. 1:12

22:15 w Acts 23:11

22:15 x Acts 4:20; 26:16

22:16 y Acts 2:38; 1 Cor. 6:11; (Eph. 5:26); Heb. 10:22

22:16 z Acts 9:14; Rom. 10:13

22:17 a Acts 9:26; 26:20; 2 Cor. 12:2

22:18 b Acts 22:14

22:18 c Matt. 10:14

22:19 d Acts 8:3; 22:4

22:19 e Matt. 10:17; Acts 26:11

22:20 f Acts 7:54—8:1

22:20 g Luke 11:48

22:20 2 NU omits to his death

22:21 h Acts 9:15; Rom. 1:5; 11:13; Gal. 2:7, 8; Eph. 3:7, 8; 1 Tim. 2:7; 2 Tim. 1:11

22:22 i Acts 21:36; 1 Thess. 2:16

22:22 j Acts 25:24

22:23 3 Lit. threw

22:25 k Acts 16:37

Acts 23

23:1 a Acts 24:16; 1 Cor. 4:4; 2 Cor. 1:12; 4:2; 2 Tim. 1:3; Heb. 13:18

23:2 b 1 Kin. 22:24; Jer. 20:2; John 18:22

23:3 c Lev. 19:35; Deut. 25:1, 2; John 7:51

23:5 d Lev. 5:17, 18

23:5 e Ex. 22:28; Eccl. 10:20; 2 Pet. 2:10

23:6 f Acts 26:5; Phil. 3:5

23:6 g Acts 24:15, 21; 26:6; 28:20

23:8 h Matt. 22:23; Mark 12:18; Luke 20:27

23:9 i Acts 25:25; 26:31

23:9 j John 12:29; Acts 22:6, 7, 17, 18

23:9 k Acts 5:39

23:9 1 NU what if a spirit or an angel has spoken to him? omitting the last clause

23:11 l Acts 18:9; 27:23, 24

23:11 m Acts 21:18, 19; 22:1–21

23:11 n Acts 28:16, 17, 23

23:11 2 Take courage

23:12 o Acts 23:21, 30; 25:3

23:12 p Acts 9:23, 24; 25:3; 26:21; 27:42; 1 Thess. 2:15

23:14 q Acts 4:5, 23; 6:12; 22:5; 24:1; 25:15

23:15 3 NU omits tomorrow

23:20 r Acts 23:12

23:23 s Acts 8:40; 23:33

23:27 t Acts 21:30, 33; 24:7

23:28 u Acts 22:30

23:29 v Acts 18:15; 25:19

23:29 w Acts 25:25; 26:31

23:30 x Acts 23:20

23:30 y Acts 24:8; 25:6

23:30 4 NU there would be a plot against the man

23:33 z Acts 8:40

23:33 a Acts 23:26–30

23:34 b Acts 6:9; 21:39

23:35 c Acts 24:1, 10; 25:16

23:35 d Matt. 27:27

23:35 5 Headquarters

Acts 24

24:1 a Acts 21:27

24:1 b Acts 23:2, 30, 35; 25:2

24:2 1 Or reforms are

24:4 2 graciousness

24:5 c Luke 23:2; Acts 6:13; 16:20; 17:6; 21:28; 1 Pet. 2:12, 15

24:6 d Acts 21:28

24:6 e John 18:31

24:6 3 NU ends the sentence here and omits the rest of v. 6, all of v. 7, and the first clause of v. 8.

24:7 f Acts 21:33; 23:10

24:8 g Acts 23:30

24:9 4 NU, M joined the attack

24:11 h Acts 21:15, 18, 26, 27; 24:17

24:12 i Acts 25:8; 28:17

24:14 j Amos 8:14; Acts 9:2; 24:22

24:14 k 2 Tim. 1:3

24:14 l Acts 26:22; 28:23

24:15 m Acts 23:6; 26:6, 7; 28:20

24:15 n (Dan. 12:2; John 5:28, 29; 11:24)

24:15 5 NU omits of the dead

24:16 o Acts 23:1

24:17 p Acts 11:29, 30; Rom. 15:25–28; 1 Cor. 16:1–4; 2 Cor. 8:1–4; 9:1, 2, 12; Gal. 2:10

24:18 q Acts 21:27; 26:21

24:18 r Acts 21:26

24:19 s (Acts 23:30; 25:16)

24:20 6 NU, M what wrongdoing they found

24:21 t (Acts 23:6; 24:15; 28:20)

24:22 u Acts 9:2; 18:26; 19:9, 23; 22:4

24:22 v Acts 23:26; 24:7

24:23 w Acts 23:16; 27:3; 28:16

24:24 x (John 3:15; 5:24; 11:25; 12:46; 20:31; Rom. 10:9)

24:26 y Ex. 23:8

24:26 7 NU omits that he might release him

24:27 z Ex. 23:2; Acts 12:3; 23:35; 25:9, 14

Acts 25

25:1 a Acts 8:40; 25:4, 6, 13

25:2 b Acts 24:1; 25:15

25:2 1 NU chief priests

25:3 c Acts 23:12, 15

25:5 d Acts 18:14; 25:18

25:7 e Mark 15:3; Luke 23:2, 10; Acts 24:5, 13

25:8 f Acts 6:13; 24:12; 28:17

25:9 g Acts 12:2; 24:27

25:9 h Acts 25:20

25:11 i Acts 18:14; 23:29; 25:25; 26:31

25:11 j Acts 26:32; 28:19

25:14 k Acts 24:27

25:15 l Acts 24:1; 25:2, 3

25:16 m Acts 25:4, 5

25:16 2 NU omits to destruction, although it is implied

25:17 n Matt. 27:19; Acts 25:6, 10

25:18 3 suspected

25:19 o Acts 18:14, 15; 23:29

25:21 p Acts 25:11, 12

25:22 q Acts 9:15

25:23 r Acts 9:15

25:23 4 pageantry

25:24 s Acts 25:2, 3, 7

25:24 t Acts 21:36; 22:22

25:25 u Acts 23:9, 29; 26:31

25:25 v Acts 25:11, 12

Acts 26

26:2 a (1 Pet. 3:14; 4:14)

26:2 b (1 Pet. 3:15, 16)

26:2 c Acts 21:28; 24:5, 6

26:5 d (Acts 22:3; 23:6; 24:15, 21); Phil. 3:5

26:6 e Acts 23:6

26:6 f (Gen. 3:15; 22:18; 26:4; 49:10; Deut. 18:15; 2 Sam. 7:12; Ps. 132:11; Is. 4:2; 7:14; 9:6; 40:10; Jer. 23:5; 33:14–16; Ezek. 34:23; 37:24; Dan. 9:24); Acts 13:32; Rom. 15:8; (Titus 2:13)

26:7 g James 1:1

26:7 h Luke 2:37; 1 Thess. 3:10; 1 Tim. 5:5

26:7 i Phil. 3:11

26:9 j John 16:2; 1 Cor. 15:9; 1 Tim. 1:12, 13

26:9 k Acts 2:22; 10:38

26:9 1 against

26:10 l Acts 8:1–3; 9:13; Gal. 1:13

26:10 m Acts 9:14

26:11 n Matt. 10:17; Acts 22:19

26:12 o Acts 9:3–8; 22:6–11; 26:12–18

26:16 p Acts 22:15; Eph. 3:6–8

26:17 q Acts 22:21

26:17 2 rescue

26:17 3 NU, M omit now

26:18 r Is. 35:5; 42:7, 16; Luke 1:79; (John 8:12; 2 Cor. 4:4); Eph. 1:18; 1 Thess. 5:5

26:18 s 2 Cor. 6:14; Eph. 4:18; 5:8; (Col. 1:13); 1 Pet. 2:9

26:18 t Luke 1:77

26:18 u Eph. 1:11; Col. 1:12

26:18 v Acts 20:32

26:18 4 set apart

26:20 w Acts 9:19, 20, 22; 11:26

26:20 x Matt. 3:8; Luke 3:8

26:22 y Luke 24:27; Acts 24:14; 28:23; Rom. 3:21

26:22 z John 5:46

26:23 a Luke 24:26

26:23 b 1 Cor. 15:20, 23; Col. 1:18; Rev. 1:5

26:23 c Is. 42:6; 49:6; Luke 2:32; 2 Cor. 4:4

26:24 d 2 Kin. 9:11; John 10:20; (1 Cor. 1:23; 2:13, 14; 4:10)

26:25 5 out of my mind

26:26 e Acts 26:3

26:29 f 1 Cor. 7:7

26:31 g Acts 23:9, 29; 25:25

26:32 h Acts 28:18

26:32 i Acts 25:11

Acts 27

27:1 a Acts 25:12, 25

27:2 b Acts 19:29

27:3 c Acts 24:23; 28:16

27:6 d Acts 28:11

27:7 e Acts 2:11; 27:12, 21; Titus 1:5, 12

27:9 f Lev. 16:29–31; 23:27–29; Num. 29:7

27:9 1 The Day of Atonement, late September or early October

27:14 2 A southeast wind that stirs up broad waves; NU Euraquilon, a northeaster

27:15 3 be driven

27:16 4 NU Cauda

27:17 5 M Syrtes

27:19 g Jon. 1:5

27:22 6 courage

27:23 h Acts 18:9; 23:11; 2 Tim. 4:17

27:23 i Dan. 6:16; Rom. 1:9; 2 Tim. 1:3

27:25 j Luke 1:45; Rom. 4:20, 21; 2 Tim. 1:12

27:26 k Acts 28:1

27:29 7 Or wished

27:34 l 1 Kin. 1:52; (Matt. 10:30; Luke 12:7; 21:18)

27:35 m 1 Sam. 9:13; Matt. 15:36; Mark 8:6; John 6:11; (1 Tim. 4:3, 4)

27:37 n Acts 2:41; 7:14; Rom. 13:1; 1 Pet. 3:20

27:40 8 cast off

27:41 o 2 Cor. 11:25

27:41 9 A reef

27:44 p Acts 27:22, 31

Acts 28

28:1 a Acts 27:26

28:2 b Acts 28:4; Rom. 1:14; 1 Cor. 14:11; Col. 3:11

28:2 1 Lit. barbarians

28:5 c Mark 16:18; Luke 10:19

28:6 d Acts 12:22; 14:11

28:7 2 Magistrate

28:8 e Acts 9:40; (James 5:14, 15)

28:8 f Matt. 9:18; Mark 5:23; 6:5; 7:32; 16:18; Luke 4:40; Acts 19:11, 12; (1 Cor. 12:9, 28)

28:10 g Matt. 15:6; 1 Tim. 5:17

28:10 h (Phil. 4:19)

28:11 i Acts 27:6

28:11 3 Gr. Dioskouroi, Zeus’s sons Castor and Pollux

28:14 j Rom. 1:8

28:16 k Acts 23:11; 24:25; 27:3

28:17 l Acts 23:29; 24:12, 13; 26:31

28:17 m Acts 21:33

28:18 n Acts 22:24; 24:10; 25:8; 26:32

28:19 o Acts 25:11, 21, 25

28:19 4 The ruling authorities

28:20 p Acts 26:6, 7

28:20 q Acts 26:29; Eph. 3:1; 4:1; 6:20; 2 Tim. 1:8, 16; Philem. 10, 13

28:22 r Luke 2:34; Acts 24:5, 14; (1 Pet. 2:12; 3:16; 4:14, 16)

28:23 s Luke 24:27; (Acts 17:3; 19:8)

28:23 t Acts 26:6, 22

28:24 u Acts 14:4; 19:9

28:25 5 NU your

28:26 v Is. 6:9, 10; Jer. 5:21; Ezek. 12:2; Matt. 13:14, 15; Mark 4:12; Luke 8:10; John 12:40, 41; Rom. 11:8

28:28 w Is. 42:1, 6; 49:6; Matt. 21:41; Luke 2:32; Rom. 11:11

28:29 6 NU omits v. 29.

28:31 x Acts 4:31; Eph. 6:19

Introduction to Romans

Title

This epistle’s name comes from its original recipients: the members of the church in Rome, the capital of the Roman Empire (1:7).

Author and Date

No one disputes that the apostle Paul wrote Romans. Like his namesake, Israel’s first king (Saul was Paul’s Hebrew name; Paul his Greek name), Paul was from the tribe of Benjamin (Phil. 3:5). He was also a Roman citizen (Acts 16:37; 22:25). Paul was born about the time of Christ’s birth, in Tarsus (Acts 9:11), an important city (Acts 21:39) in the Roman province of Cilicia, located in Asia Minor (modern Turkey). He spent much of his early life in Jerusalem as a student of the celebrated rabbi Gamaliel (Acts 22:3). Like his father before him, Paul was a Pharisee (Acts 23:6), a member of the strictest Jewish sect (cf. Phil. 3:5).

Miraculously converted while on his way to Damascus (ca. A.D. 33–34) to arrest Christians in that city, Paul immediately began proclaiming the gospel message (Acts 9:20). After narrowly escaping from Damascus with his life (Acts 9:23–25; 2 Cor. 11:32, 33), Paul spent 3 years in Nabatean Arabia, south and east of the Dead Sea (Gal. 1:17, 18). During that time, he received much of his doctrine as direct revelation from the Lord (Gal. 1:11, 12).

More than any other individual, Paul was responsible for the spread of Christianity throughout the Roman Empire. He made 3 missionary journeys through much of the Mediterranean world, tirelessly preaching the gospel he had once sought to destroy (Acts 26:9). After he returned to Jerusalem bearing an offering for the needy in the church there, he was falsely accused by some Jews (Acts 21:27–29), savagely beaten by an angry mob (Acts 21:30, 31), and arrested by the Romans. Though two Roman governors, Felix and Festus, as well as Herod Agrippa, did not find him guilty of any crime, pressure from the Jewish leaders kept Paul in Roman custody. After two years, the apostle exercised his right as a Roman citizen and appealed his case to Caesar. After a harrowing trip (Acts 27, 28), including a violent, two-week storm at sea that culminated in a shipwreck, Paul reached Rome. Eventually released for a brief period of ministry, he was arrested again and suffered martyrdom at Rome in ca. A.D. 65–67 (cf. 2 Tim. 4:6).

Though physically unimpressive (cf. 2 Cor. 10:10; Gal. 4:14), Paul possessed an inner strength granted him through the Holy Spirit’s power (Phil. 4:13). The grace of God proved sufficient to provide for his every need (2 Cor. 12:9, 10), enabling this noble servant of Christ to successfully finish his spiritual race (2 Tim. 4:7).

Paul wrote Romans from Corinth, as the references to Phoebe (Rom. 16:1, Cenchrea was Corinth’s port), Gaius (Rom. 16:23), and Erastus (Rom. 16:23)—all of whom were associated with Corinth—indicate. The apostle wrote the letter toward the close of his third missionary journey (most likely in A.D. 56), as he prepared to leave for Palestine with an offering for the poor believers in the Jerusalem church (Rom. 15:25). Phoebe was given the great responsibility of delivering this letter to the Roman believers (16:1, 2).

Background and Setting

Rome was the capital and most important city of the Roman Empire. It was founded in 753 B.C., but is not mentioned in Scripture until NT times. Rome is located along the banks of the Tiber River, about 15 miles from the Mediterranean Sea. Until an artificial harbor was built at nearby Ostia, Rome’s main harbor was Puteoli, some 150 miles away (see note on Acts 28:13). In Paul’s day, the city had a population of over one million people, many of whom were slaves. Rome boasted magnificent buildings, such as the Emperor’s palace, the Circus Maximus, and the Forum, but its beauty was marred by the slums in which so many lived. According to tradition, Paul was martyred outside Rome on the Ostian Way during Nero’s reign (A.D. 54–68).

Some of those converted on the Day of Pentecost probably founded the church at Rome (cf. Acts 2:10). Paul had long sought to visit the Roman church, but had been prevented from doing so (1:13). In God’s providence, Paul’s inability to visit Rome gave the world this inspired masterpiece of gospel doctrine.

Paul’s primary purpose in writing Romans was to teach the great truths of the gospel of grace to believers who had never received apostolic instruction. The letter also introduced him to a church where he was personally unknown, but hoped to visit soon for several important reasons: to edify the believers (1:11); to preach the gospel (1:15); and to get to know the Roman Christians, so they could encourage him (1:12; 15:32), better pray for him (15:30), and help him with his planned ministry in Spain (15:28).

First Century Rome

Unlike some of Paul’s other epistles (e.g., 1, 2 Cor., Gal.), his purpose for writing was not to correct aberrant theology or rebuke ungodly living. The Roman church was doctrinally sound, but, like all churches, it was in need of the rich doctrinal and practical instruction this letter provides.

Historical and Theological Themes

Since Romans is primarily a work of doctrine, it contains little historical material. Paul does use such familiar OT figures as Abraham (chap. 4), David (4:6-8), Adam (5:12-21), Sarah (9:9), Rebekah (9:10), Jacob and Esau (9:10-13), and Pharaoh (9:17) as illustrations. He also recounts some of Israel’s history (chaps. 9-11). Chapter 16 provides insightful glimpses into the nature and character of the first-century church and its members.

The overarching theme of Romans is the righteousness that comes from God: the glorious truth that God justifies guilty, condemned sinners by grace alone through faith in Christ alone. Chapters 1-11 present the theological truths of that doctrine, while chaps. 12-16 detail its practical outworking in the lives of individual believers and the life of the whole church. Some specific theological topics include principles of spiritual leadership (1:8-15); God’s wrath against sinful mankind (1:18-32); principles of divine judgment (2:1-16); the universality of sin (3:9-20); an exposition and defense of justification by faith alone (3:21-4:25); the security of salvation (5:1-11); the transference of Adam’s sin (5:12-21); sanctification (chaps. 6-8); sovereign election (chap. 9); God’s plan for Israel (chap. 11); spiritual gifts and practical godliness (chap. 12); the believer’s responsibility to human government (chap. 13); and principles of Christian liberty (14:1-15:12).

Interpretive Challenges

As the preeminent doctrinal work in the NT, Romans naturally contains a number of difficult passages. Paul’s discussion of the perpetuation of Adam’s sin (5:12-21) is one of the deepest, most profound theological passages in all of Scripture. The nature of mankind’s union with Adam, and how his sin was transferred to the human race has always been the subject of intense debate. Bible students also disagree on whether 7:7-25 describes Paul’s experience as a believer or unbeliever, or is a literary device not intended to be autobiographical at all. The closely related doctrines of election (8:28-30) and the sovereignty of God (9:6-29) have confused many believers. Others question whether chaps. 9-11 teach that God has a future plan for the nation of Israel. Some have ignored Paul’s teaching on the believer’s obedience to human government (13:1-7) in the name of Christian activism, while others have used it to defend slavish obedience to totalitarian regimes.

All of these and more interpretive challenges are addressed in the notes to the respective passages.

Outline

I. Greetings and Introduction (1:1-15)

II. Theme (1:16, 17)

III. Condemnation: The Need of God’s Righteousness (1:18-3:20)

A. Unrighteous Gentiles (1:18-32)

B. Unrighteous Jews (2:1-3:8)

C. Unrighteous Mankind (3:9-20)

IV. Justification: The Provision of God’s Righteousness (3:21-5:21)

A. The Source of Righteousness (3:21-31)

B. The Example of Righteousness (4:1-25)

C. The Blessings of Righteousness (5:1-11)

D. The Imputation of Righteousness (5:12-21)

V. Sanctification: The Demonstration of God’s Righteousness (6:1-8:39)

VI. Restoration: Israel’s Reception of God’s Righteousness (9:1-11:36)

VII. Application: The Behavior of God’s Righteousness (12:1-15:13)

VIII. Conclusion, Greetings, and Benediction (15:14-16:27)

The Epistle of Paul the Apostle to the

ROMANS

Romans 1

Greeting

1Paul, a bondservant of Jesus Christ, acalled to be an apostle, bseparated to the gospel of God

2cwhich He promised before dthrough His prophets in the Holy Scriptures,

3concerning His Son Jesus Christ our Lord, who 1was eborn of the seed of David according to the flesh,

4and fdeclared to be the Son of God with power according gto the Spirit of holiness, by the resurrection from the dead.

5Through Him hwe have received grace and apostleship for iobedience to the faith among all nations jfor His name,

6among whom you also are the called of Jesus Christ;

7To all who are in Rome, beloved of God, kcalled to be saints:

lGrace to you and peace from God our Father and the Lord Jesus Christ.

Desire to Visit Rome

8First, mI thank my God through Jesus Christ for you all, that nyour faith is spoken of throughout the whole world.

9For oGod is my witness, pwhom I serve 2with my spirit in the gospel of His Son, that qwithout ceasing I make mention of you always in my prayers,

10making request if, by some means, now at last I may find a way in the will of God to come to you.

11For I long to see you, that rI may impart to you some spiritual gift, so that you may be established—

12that is, that I may be encouraged together with you by sthe mutual faith both of you and me.

13Now I do not want you to be unaware, brethren, that I often planned to come to you (but twas hindered until now), that I might have some ufruit among you also, just as among the other Gentiles.

14I am a debtor both to Greeks and to barbarians, both to wise and to unwise.

15So, as much as is in me, I am ready to preach the gospel to you who are in Rome also.

The Just Live by Faith

16For vI am not ashamed of the gospel 3of Christ, for wit is the power of God to salvation for everyone who believes, xfor the Jew first and also for the Greek.

17For yin it the righteousness of God is revealed from faith to faith; as it is written, z“The just shall live by faith.”

God’s Wrath on Unrighteousness

18aFor the wrath of God is revealed from heaven against all ungodliness and bunrighteousness of men, who 4suppress the truth in unrighteousness,

19because cwhat may be known of God is 5manifest 6in them, for dGod has shown it to them.

20For since the creation of the world eHis invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and 7Godhead, so that they are without excuse,

21because, although they knew God, they did not glorify Him as God, nor were thankful, but fbecame futile in their thoughts, and their foolish hearts were darkened.

22gProfessing to be wise, they became fools,

23and changed the glory of the hincorruptible iGod into an image made like 8corruptible man—and birds and four-footed animals and creeping things.

24jTherefore God also gave them up to uncleanness, in the lusts of their hearts, kto dishonor their bodies lamong themselves,

25who exchanged mthe truth of God nfor the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.

26For this reason God gave them up to ovile passions. For even their 9women exchanged the natural use for what is against nature.

27Likewise also the 10men, leaving the natural use of the 11woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due.

28And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things pwhich are not fitting;

29being filled with all unrighteousness, 12sexual immorality, wickedness, 13covetousness, 14maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers,

30backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents,

3115undiscerning, untrustworthy, unloving, 16unforgiving, unmerciful;

32who, qknowing the righteous judgment of God, that those who practice such things rare deserving of death, not only do the same but also sapprove of those who practice them.

Romans 2

God’s Righteous Judgment

1Therefore you are ainexcusable, O man, whoever you are who judge, bfor in whatever you judge another you condemn yourself; for you who judge practice the same things.

2But we know that the judgment of God is according to truth against those who practice such things.

3And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God?

4Or do you despise cthe riches of His goodness, dforbearance, and elongsuffering, fnot knowing that the goodness of God leads you to repentance?

5But in accordance with your hardness and your 1impenitent heart gyou are 2treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God,

6who h“will render to each one according to his deeds”:

7eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality;

8but to those who are self-seeking and ido not obey the truth, but obey unrighteousness—indignation and wrath,

9tribulation and anguish, on every soul of man who does evil, of the Jew jfirst and also of the 3Greek;

10kbut glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek.

11For lthere is no partiality with God.

12For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law

13(for mnot the hearers of the law are just in the sight of God, but the doers of the law will be justified;

14for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves,

15who show the nwork of the law written in their hearts, their oconscience also bearing witness, and between themselves their thoughts accusing or else excusing them)

16pin the day when God will judge the secrets of men qby Jesus Christ, raccording to my gospel.

The Jews Guilty as the Gentiles

174Indeed syou are called a Jew, and trest5 on the law, uand make your boast in God,

18and vknow His will, and wapprove the things that are excellent, being instructed out of the law,

19and xare confident that you yourself are a guide to the blind, a light to those who are in darkness,

20an instructor of the foolish, a teacher of babes, yhaving the form of knowledge and truth in the law.

21zYou, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal?

22You who say, “Do not commit adultery,” do you commit adultery? You who abhor idols, ado you rob temples?

23You who bmake your boast in the law, do you dishonor God through breaking the law?

24For c“the name of God is dblasphemed among the Gentiles because of you,” as it is written.

Circumcision of No Avail

25eFor circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision.

26Therefore, fif an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision?

27And will not the physically uncircumcised, if he fulfills the law, gjudge you who, even with your 6written code and circumcision, are a transgressor of the law?

28For hhe is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh;

29but he is a Jew iwho is one inwardly; and jcircumcision is that of the heart, kin the Spirit, not in the letter; lwhose 7praise is not from men but from God.

Romans 3

God’s Judgment Defended

1What advantage then has the Jew, or what is the profit of circumcision?

2Much in every way! Chiefly because ato them were committed the 1oracles of God.

3For what if bsome did not believe? cWill their unbelief make the faithfulness of God without effect?

4dCertainly not! Indeed, let eGod be 2true but fevery man a liar. As it is written:

g“That You may be justified in Your words,

And may overcome when You are judged.”

5But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? h(I speak as a man.)

6Certainly not! For then ihow will God judge the world?

7For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner?

8And why not say, j“Let us do evil that good may come”?—as we are slanderously reported and as some affirm that we say. Their 3condemnation is just.

All Have Sinned

(Ps. 14:1–3; 53:1–4)

9What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that kthey are all under sin.

10As it is written:

l“There is none righteous, no, not one;

11There is none who understands;

There is none who seeks after God.

12They have all turned aside;

They have together become unprofitable;

There is none who does good, no, not one.”

13“Theirm throat is an open 4tomb;

With their tongues they have practiced deceit”;

n“The poison of asps is under their lips”;

14“Whoseo mouth is full of cursing and bitterness.”

15“Theirp feet are swift to shed blood;

16Destruction and misery are in their ways;

17And the way of peace they have not known.”

18“Thereq is no fear of God before their eyes.”

19Now we know that whatever rthe law says, it says to those who are under the law, that severy mouth may be stopped, and all the world may become 5guilty before God.

20Therefore tby the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.

God’s Righteousness Through Faith

21But now uthe righteousness of God apart from the law is revealed, vbeing witnessed by the Law wand the Prophets,

22even the righteousness of God, through faith in Jesus Christ, to all 6and on all who believe. For xthere is no difference;

23for yall have sinned and fall short of the glory of God,

24being justified 7freely zby His grace athrough the redemption that is in Christ Jesus,

25whom God set forth bas a 8propitiation cby His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over dthe sins that were previously committed,

26to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.

Boasting Excluded

27eWhere is boasting then? It is excluded. By what law? Of works? No, but by the law of faith.

28Therefore we conclude fthat a man is 9justified by faith apart from the deeds of the law.

29Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also,

30since gthere is one God who will justify the circumcised by faith and the uncircumcised through faith.

31Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.

Romans 4

Abraham Justified by Faith

(Gen. 17:10)

1What then shall we say that aAbraham our bfather1 has found according to the flesh?

2For if Abraham was cjustified by works, he has something to boast about, but not before God.

3For what does the Scripture say? d“Abraham believed God, and it was 2accounted to him for righteousness.”

4Now eto him who works, the wages are not counted 3as grace but as debt.

David Celebrates the Same Truth

5But to him who fdoes not work but believes on Him who justifies gthe ungodly, his faith is accounted for righteousness,

6just as David also hdescribes the blessedness of the man to whom God imputes righteousness apart from works:

7“Blessedi are those whose lawless deeds are forgiven,

And whose sins are covered;

8Blessed is the man to whom the LORD shall not impute sin.”

Abraham Justified Before Circumcision

9Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.

10How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised.

11And jhe received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that khe might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also,

12and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father lAbraham had while still uncircumcised.

The Promise Granted Through Faith

13For the promise that he would be the mheir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith.

14For nif those who are of the law are heirs, faith is made void and the promise made of no effect,

15because othe law brings about wrath; for where there is no law there is no transgression.

16Therefore it is of faith that it might be paccording to grace, qso that the promise might be 4sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, rwho is the father of us all

17(as it is written, s“I have made you a father of many nations”) in the presence of Him whom he believed—God, twho gives life to the dead and calls those uthings which do not exist as though they did;

18who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, v“So shall your descendants be.”

19And not being weak in faith, whe did not consider his own body, already dead (since he was about a hundred years old), xand the deadness of Sarah’s womb.

20He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God,

21and being fully convinced that what He had promised yHe was also able to perform.

22And therefore z“it was accounted to him for righteousness.”

23Now ait was not written for his sake alone that it was imputed to him,

24but also for us. It shall be imputed to us who believe bin Him who raised up Jesus our Lord from the dead,

25cwho was delivered up because of our offenses, and dwas raised because of our justification.

Romans 5

Faith Triumphs in Trouble

1Therefore, ahaving been justified by faith, 1we have bpeace with God through our Lord Jesus Christ,

2cthrough whom also we have access by faith into this grace din which we stand, and erejoice in hope of the glory of God.

3And not only that, but fwe also glory in tribulations, gknowing that tribulation produces 2perseverance;

4hand perseverance, 3character; and character, hope.

5iNow hope does not disappoint, jbecause the love of God has been poured out in our hearts by the Holy Spirit who was given to us.

Christ in Our Place

6For when we were still without strength, 4in due time kChrist died for the ungodly.

7For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die.

8But lGod demonstrates His own love toward us, in that while we were still sinners, Christ died for us.

9Much more then, having now been justified mby His blood, we shall be saved nfrom wrath through Him.

10For oif when we were enemies pwe were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved qby His life.

11And not only that, but we also rrejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

Death in Adam, Life in Christ

(Gen. 3:1–19)

12Therefore, just as sthrough one man sin entered the world, and tdeath through sin, and thus death spread to all men, because all sinned—

13(For until the law sin was in the world, but usin is not imputed when there is no law.

14Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, vwho is a type of Him who was to come.

15But the free gift is not like the 5offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded wto many.

16And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many 6offenses resulted in justification.

17For if by the one man’s 7offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.)

18Therefore, as through 8one man’s offense judgment came to all men, resulting in condemnation, even so through xone9 Man’s righteous act the free gift came yto all men, resulting in justification of life.

19For as by one man’s disobedience many were made sinners, so also by zone Man’s obedience many will be made righteous.

20Moreover athe law entered that the offense might abound. But where sin abounded, grace babounded much more,

21so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 6

Dead to Sin, Alive to God

1What shall we say then? aShall we continue in sin that grace may abound?

2Certainly not! How shall we who bdied to sin live any longer in it?

3Or do you not know that cas many of us as were baptized into Christ Jesus dwere baptized into His death?

4Therefore we were eburied with Him through baptism into death, that fjust as Christ was raised from the dead by gthe glory of the Father, heven so we also should walk in newness of life.

5iFor if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection,

6knowing this, that jour old man was crucified with Him, that kthe body of sin might be 1done away with, that we should no longer be slaves of sin.

7For lhe who has died has been 2freed from sin.

8Now mif we died with Christ, we believe that we shall also live with Him,

9knowing that nChrist, having been raised from the dead, dies no more. Death no longer has dominion over Him.

10For the death that He died, oHe died to sin once for all; but the life that He lives, pHe lives to God.

11Likewise you also, 3reckon yourselves to be qdead indeed to sin, but ralive to God in Christ Jesus our Lord.

12sTherefore do not let sin reign in your mortal body, that you should obey it in its lusts.

13And do not present your tmembers as 4instruments of unrighteousness to sin, but upresent yourselves to God as being alive from the dead, and your members as instruments of righteousness to God.

14For vsin shall not have dominion over you, for you are not under law but under grace.

From Slaves of Sin to Slaves of God

15What then? Shall we sin wbecause we are not under law but under grace? Certainly not!

16Do you not know that xto whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness?

17But God be thanked that though you were slaves of sin, yet you obeyed from the heart ythat form of doctrine to which you were 5delivered.

18And zhaving been set free from sin, you became slaves of righteousness.

19I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness 6for holiness.

20For when you were aslaves of sin, you were free in regard to righteousness.

21bWhat fruit did you have then in the things of which you are now ashamed? For cthe end of those things is death.

22But now dhaving been set free from sin, and having become slaves of God, you have your fruit 7to holiness, and the end, everlasting life.

23For ethe wages of sin is death, but fthe 8gift of God is eternal life in Christ Jesus our Lord.

Romans 7

Freed from the Law

1Or do you not know, brethren (for I speak to those who know the law), that the law 1has dominion over a man as long as he lives?

2For athe woman who has a husband is bound by the law to her husband as long as he lives. But if the husband dies, she is released from the law of her husband.

3So then bif, while her husband lives, she marries another man, she will be called an adulteress; but if her husband dies, she is free from that law, so that she is no adulteress, though she has married another man.

4Therefore, my brethren, you also have become cdead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead, that we should dbear fruit to God.

5For when we were in the flesh, the sinful passions which were aroused by the law ewere at work in our members fto bear fruit to death.

6But now we have been delivered from the law, having died to what we were held by, so that we should serve gin the newness of the Spirit and not in the oldness of the letter.

Sin’s Advantage in the Law

7What shall we say then? Is the law sin? Certainly not! On the contrary, hI would not have known sin except through the law. For I would not have known covetousness unless the law had said, i“You shall not covet.”

8But jsin, taking opportunity by the commandment, produced in me all manner of evil desire. For kapart from the law sin was dead.

9I was alive once without the law, but when the commandment came, sin revived and I died.

10And the commandment, lwhich was to bring life, I found to bring death.

11For sin, taking occasion by the commandment, deceived me, and by it killed me.

12Therefore mthe law is holy, and the commandment holy and just and good.

Law Cannot Save from Sin

13Has then what is good become death to me? Certainly not! But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful.

14For we know that the law is spiritual, but I am carnal, nsold under sin.

15For what I am doing, I do not understand. oFor what I will to do, that I do not practice; but what I hate, that I do.

16If, then, I do what I will not to do, I agree with the law that it is good.

17But now, it is no longer I who do it, but sin that dwells in me.

18For I know that pin me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find.

19For the good that I will to do, I do not do; but the evil I will not to do, that I practice.

20Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me.

21I find then a law, that evil is present with me, the one who wills to do good.

22For I qdelight in the law of God according to rthe inward man.

23But sI see another law in tmy members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

24O wretched man that I am! Who will deliver me ufrom this body of death?

25vI thank God—through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin.

Romans 8

Free from Indwelling Sin

1There is therefore now no condemnation to those who are in Christ Jesus, awho1 do not walk according to the flesh, but according to the Spirit.

2For bthe law of cthe Spirit of life in Christ Jesus has made me free from dthe law of sin and death.

3For ewhat the law could not do in that it was weak through the flesh, fGod did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh,

4that the righteous requirement of the law might be fulfilled in us who gdo not walk according to the flesh but according to the Spirit.

5For hthose who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, ithe things of the Spirit.

6For jto be 2carnally minded is death, but to be spiritually minded is life and peace.

7Because kthe 3carnal mind is enmity against God; for it is not subject to the law of God, lnor indeed can be.

8So then, those who are in the flesh cannot please God.

9But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His.

10And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness.

11But if the Spirit of mHim who raised Jesus from the dead dwells in you, nHe who raised Christ from the dead will also give life to your mortal bodies 4through His Spirit who dwells in you.

Sonship Through the Spirit

12oTherefore, brethren, we are debtors—not to the flesh, to live according to the flesh.

13For pif you live according to the flesh you will die; but if by the Spirit you qput to death the deeds of the body, you will live.

14For ras many as are led by the Spirit of God, these are sons of God.

15For syou did not receive the spirit of bondage again tto fear, but you received the uSpirit of adoption by whom we cry out, v“Abba,5 Father.”

16wThe Spirit Himself bears witness with our spirit that we are children of God,

17and if children, then xheirs—heirs of God and joint heirs with Christ, yif indeed we suffer with Him, that we may also be glorified together.

From Suffering to Glory

18For I consider that zthe sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

19For athe earnest expectation of the creation eagerly waits for the revealing of the sons of God.

20For bthe creation was subjected to futility, not willingly, but because of Him who subjected it in hope;

21because the creation itself also will be delivered from the bondage of 6corruption into the glorious cliberty of the children of God.

22For we know that the whole creation dgroans and labors with birth pangs together until now.

23Not only that, but we also who have ethe firstfruits of the Spirit, feven we ourselves groan gwithin ourselves, eagerly waiting for the adoption, the hredemption of our body.

24For we were saved in this hope, but ihope that is seen is not hope; for why does one still hope for what he sees?

25But if we hope for what we do not see, we eagerly wait for it with perseverance.

26Likewise the Spirit also helps in our weaknesses. For jwe do not know what we should pray for as we ought, but kthe Spirit Himself makes intercession 7for us with groanings which cannot be uttered.

27Now lHe who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints maccording to the will of God.

28And we know that all things work together for good to those who love God, to those nwho are the called according to His purpose.

29For whom oHe foreknew, pHe also predestined qto be conformed to the image of His Son, rthat He might be the firstborn among many brethren.

30Moreover whom He predestined, these He also scalled; whom He called, these He also tjustified; and whom He justified, these He also uglorified.

God’s Everlasting Love

31What then shall we say to these things? vIf God is for us, who can be against us?

32wHe who did not spare His own Son, but xdelivered Him up for us all, how shall He not with Him also freely give us all things?

33Who shall bring a charge against God’s elect? yIt is God who justifies.

34zWho is he who condemns? It is Christ who died, and furthermore is also risen, awho is even at the right hand of God, bwho also makes intercession for us.

35Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

36As it is written:

c“For Your sake we are killed all day long;

We are accounted as sheep for the slaughter.”

37dYet in all these things we are more than conquerors through Him who loved us.

38For I am persuaded that neither death nor life, nor angels nor eprincipalities nor powers, nor things present nor things to come,

39nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Romans 9

Israel’s Rejection of Christ

1I atell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit,

2bthat I have great sorrow and continual grief in my heart.

3For cI could wish that I myself were accursed from Christ for my brethren, my 1countrymen according to the flesh,

4who are Israelites, dto whom pertain the adoption, ethe glory, fthe covenants, gthe giving of the law, hthe service of God, and ithe promises;

5jof whom are the fathers and from kwhom, according to the flesh, Christ came, lwho is over all, the eternally blessed God. Amen.

Israel’s Rejection and God’s Purpose

(Gen. 25:19–23)

6mBut it is not that the word of God has taken no effect. For nthey are not all Israel who are of Israel,

7onor are they all children because they are the seed of Abraham; but, p“In Isaac your seed shall be called.”

8That is, those who are the children of the flesh, these are not the children of God; but qthe children of the promise are counted as the seed.

9For this is the word of promise: r“At this time I will come and Sarah shall have a son.”

10And not only this, but when sRebecca also had conceived by one man, even by our father Isaac

11(for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of tHim who calls),

12it was said to her, u“The older shall serve the younger.”

13As it is written, v“Jacob I have loved, but Esau I have hated.”

Israel’s Rejection and God’s Justice

14What shall we say then? wIs there unrighteousness with God? Certainly not!

15For He says to Moses, x“I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.”

16So then it is not of him who wills, nor of him who runs, but of God who shows mercy.

17For ythe Scripture says to the Pharaoh, z“For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.”

18Therefore He has mercy on whom He wills, and whom He wills He ahardens.

19You will say to me then, “Why does He still find fault? For bwho has resisted His will?”

20But indeed, O man, who are you to reply against God? cWill the thing formed say to him who formed it, “Why have you made me like this?”

21Does not the dpotter have power over the clay, from the same lump to make eone vessel for honor and another for dishonor?

22What if God, wanting to show His wrath and to make His power known, endured with much longsuffering fthe vessels of wrath gprepared for destruction,

23and that He might make known hthe riches of His glory on the vessels of mercy, which He had iprepared beforehand for glory,

24even us whom He jcalled, knot of the Jews only, but also of the Gentiles?

25As He says also in Hosea:

l“I will call them My people, who were not My people,

And her beloved, who was not beloved.”

26“Andm it shall come to pass in the place where it was said to them,

‘ You are not My people,’

There they shall be called sons of the living God.”

27Isaiah also cries out concerning Israel:

n“Though the number of the children of Israel be as the sand of the sea,

o The remnant will be saved.

28For 2He will finish the work and cut it short in righteousness,

p Because the LORD will make a short work upon the earth.”

29And as Isaiah said before:

q“Unless the LORD of 3Sabaoth had left us a seed,

r We would have become like Sodom,

And we would have been made like Gomorrah.”

Present Condition of Israel

30What shall we say then? sThat Gentiles, who did not pursue righteousness, have attained to righteousness, teven the righteousness of faith;

31but Israel, upursuing the law of righteousness, vhas not attained to the law 4of righteousness.

32Why? Because they did not seek it by faith, but as it were, 5by the works of the law. For wthey stumbled at that stumbling stone.

33As it is written:

x“Behold, I lay in Zion a stumbling stone and rock of offense,

And ywhoever believes on Him will not be put to shame.”

Romans 10

Israel Needs the Gospel

1Brethren, my heart’s desire and prayer to God for 1Israel is that they may be saved.

2For I bear them witness athat they have a zeal for God, but not according to knowledge.

3For they being ignorant of bGod’s righteousness, and seeking to establish their own crighteousness, have not submitted to the righteousness of God.

4For dChrist is the end of the law for righteousness to everyone who believes.

5For Moses writes about the righteousness which is of the law, e“The man who does those things shall live by them.”

6But the righteousness of faith speaks in this way, f“Do not say in your heart, ‘Who will ascend into heaven?’ ” (that is, to bring Christ down from above)

7or, g“ ‘Who will descend into the abyss?’ ” (that is, to bring Christ up from the dead).

8But what does it say? h“The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach):

9that iif you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.

10For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.

11For the Scripture says, j“Whoever believes on Him will not be put to shame.”

12For kthere is no distinction between Jew and Greek, for lthe same Lord over all mis rich to all who call upon Him.

13For n“whoever calls oon the name of the LORD shall be saved.”

Israel Rejects the Gospel

14How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear pwithout a preacher?

15And how shall they preach unless they are sent? As it is written:

q“How beautiful are the feet of those who 2preach the gospel of peace,

Who bring glad tidings of good things!”

16But they have not all obeyed the gospel. For Isaiah says, r“LORD, who has believed our report?”

17So then faith comes by hearing, and hearing by the word of God.

18But I say, have they not heard? Yes indeed:

s“Their sound has gone out to all the earth,

And their words to the ends of the world.”

19But I say, did Israel not know? First Moses says:

t“I will provoke you to jealousy by those who are not a nation,

I will move you to anger by a ufoolish nation.”

20But Isaiah is very bold and says:

v“I was found by those who did not seek Me;

I was made manifest to those who did not ask for Me.”

21But to Israel he says:

w“All day long I have stretched out My hands

To a disobedient and contrary people.”

Romans 11

Israel’s Rejection Not Total

1I say then, ahas God cast away His people? bCertainly not! For cI also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

2God has not cast away His people whom dHe foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying,

3e“LORD, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life”?

4But what does the divine response say to him? f“I have reserved for Myself seven thousand men who have not bowed the knee to Baal.”

5gEven so then, at this present time there is a remnant according to the election of grace.

6And hif by grace, then it is no longer of works; otherwise grace is no longer grace. 1But if it is of works, it is no longer grace; otherwise work is no longer work.

7What then? iIsrael has not obtained what it seeks; but the elect have obtained it, and the rest were jblinded.

8Just as it is written:

k“God has given them a spirit of stupor,

l Eyes that they should not see

And ears that they should not hear,

To this very day.”

9And David says:

m“Let their table become a snare and a trap,

A stumbling block and a recompense to them.

10Let their eyes be darkened, so that they do not see,

And bow down their back always.”

Israel’s Rejection Not Final

11I say then, have they stumbled that they should fall? Certainly not! But nthrough their 2fall, to provoke them to ojealousy, salvation has come to the Gentiles.

12Now if their 3fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness!

13For I speak to you Gentiles; inasmuch as pI am an apostle to the Gentiles, I magnify my ministry,

14if by any means I may provoke to jealousy those who are my flesh and qsave some of them.

15For if their being cast away is the reconciling of the world, what will their acceptance be rbut life from the dead?

16For if sthe firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches.

17And if tsome of the branches were broken off, uand you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and 4fatness of the olive tree,

18vdo not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you.

19You will say then, “Branches were broken off that I might be grafted in.”

20Well said. Because of wunbelief they were broken off, and you stand by faith. Do not be haughty, but fear.

21For if God did not spare the natural branches, He may not spare you either.

22Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, 5goodness, xif you continue in His goodness. Otherwise yyou also will be cut off.

23And they also, zif they do not continue in unbelief, will be grafted in, for God is able to graft them in again.

24For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree?

25For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be awise in your own 6opinion, that bblindness in part has happened to Israel cuntil the fullness of the Gentiles has come in.

26And so all Israel will be 7saved, as it is written:

d“The Deliverer will come out of Zion,

And He will turn away ungodliness from Jacob;

27For ethis is My covenant with them,

When I take away their sins.”

28Concerning the gospel they are enemies for your sake, but concerning the election they are fbeloved for the sake of the fathers.

29For the gifts and the calling of God are girrevocable.

30For as you hwere once disobedient to God, yet have now obtained mercy through their disobedience,

31even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy.

32For God has 8committed them iall to disobedience, that He might have mercy on all.

33Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!

34“For who has known the jmind of the LORD?

Or kwho has become His counselor?”

35“Orl who has first given to Him

And it shall be repaid to him?”

36For mof Him and through Him and to Him are all things, nto whom be glory forever. Amen.

Romans 12

Living Sacrifices to God

1I abeseech1 you therefore, brethren, by the mercies of God, that you present your bodies ba living sacrifice, holy, acceptable to God, which is your 2reasonable service.

2And cdo not be conformed to this world, but dbe transformed by the renewing of your mind, that you may eprove what is that good and acceptable and perfect will of God.

Serve God with Spiritual Gifts

3For I say, fthrough the grace given to me, to everyone who is among you, gnot to think of himself more highly than he ought to think, but to think soberly, as God has dealt hto each one a measure of faith.

4For ias we have many members in one body, but all the members do not have the same function,

5so jwe, being many, are one body in Christ, and individually members of one another.

6Having then gifts differing according to the grace that is kgiven to us, let us use them: if prophecy, let us lprophesy in proportion to our faith;

7or ministry, let us use it in our ministering; mhe who teaches, in teaching;

8nhe who exhorts, in exhortation; ohe who gives, with liberality; phe who leads, with diligence; he who shows mercy, qwith cheerfulness.

Behave Like a Christian

9rLet love be without hypocrisy. sAbhor what is evil. Cling to what is good.

10tBe kindly affectionate to one another with brotherly love, uin honor giving preference to one another;

11not lagging in diligence, fervent in spirit, serving the Lord;

12vrejoicing in hope, wpatient3 in tribulation, xcontinuing steadfastly in prayer;

13ydistributing to the needs of the saints, zgiven4 to hospitality.

14aBless those who persecute you; bless and do not curse.

15bRejoice with those who rejoice, and weep with those who weep.

16cBe of the same mind toward one another. dDo not set your mind on high things, but associate with the humble. Do not be wise in your own opinion.

17eRepay no one evil for evil. fHave5 regard for good things in the sight of all men.

18If it is possible, as much as depends on you, glive peaceably with all men.

19Beloved, hdo not avenge yourselves, but rather give place to wrath; for it is written, i“Vengeance is Mine, I will repay,” says the Lord.

20Therefore

j“If your enemy is hungry, feed him;

If he is thirsty, give him a drink;

For in so doing you will heap coals of fire on his head.”

21Do not be overcome by evil, but kovercome evil with good.

Romans 13

Submit to Government

1Let every soul be asubject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God.

2Therefore whoever resists bthe authority resists the ordinance of God, and those who resist will 1bring judgment on themselves.

3For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? cDo what is good, and you will have praise from the same.

4For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil.

5Therefore dyou must be subject, not only because of wrath ebut also for conscience’ sake.

6For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing.

7fRender therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor.

Love Your Neighbor

(cf. Mark 12:31; James 2:8)

8Owe no one anything except to love one another, for ghe who loves another has fulfilled the law.

9For the commandments, h“You shall not commit adultery,” “You shall not murder,” “You shall not steal,” 2“You shall not bear false witness,” “You shall not covet,” and if there is any other commandment, are all summed up in this saying, namely, i“You shall love your neighbor as yourself.”

10Love does no harm to a neighbor; therefore jlove is the fulfillment of the law.

Put on Christ

11And do this, knowing the time, that now it is high time kto awake out of sleep; for now our salvation is nearer than when we first believed.

12The night is far spent, the day is at hand. lTherefore let us cast off the works of darkness, and mlet us put on the armor of light.

13nLet us walk 3properly, as in the day, onot in revelry and drunkenness, pnot in lewdness and lust, qnot in strife and envy.

14But rput on the Lord Jesus Christ, and smake no provision for the flesh, to fulfill its lusts.

Romans 14

The Law of Liberty

1Receivea one who is weak in the faith, but not to disputes over doubtful things.

2For one believes he bmay eat all things, but he who is weak eats only vegetables.

3Let not him who eats despise him who does not eat, and clet not him who does not eat judge him who eats; for God has received him.

4dWho are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand.

5eOne person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind.

6He who fobserves the day, observes it to the Lord; 1and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for ghe gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks.

7For hnone of us lives to himself, and no one dies to himself.

8For if we ilive, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s.

9For jto this end Christ died 2and rose and lived again, that He might be kLord of both the dead and the living.

10But why do you judge your brother? Or why do you show contempt for your brother? For lwe shall all stand before the judgment seat of 3Christ.

11For it is written:

m“ As I live, says the LORD,

Every knee shall bow to Me,

And every tongue shall confess to God.”

12So then neach of us shall give account of himself to God.

13Therefore let us not judge one another 4anymore, but rather resolve this, onot to put a stumbling block or a cause to fall in our brother’s way.

The Law of Love

14I know and am convinced by the Lord Jesus pthat there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean.

15Yet if your brother is grieved because of your food, you are no longer walking in love. qDo not destroy with your food the one for whom Christ died.

16rTherefore do not let your good be spoken of as evil;

17sfor the kingdom of God is not eating and drinking, but righteousness and tpeace and joy in the Holy Spirit.

18For he who serves Christ in 5these things uis acceptable to God and approved by men.

19vTherefore let us pursue the things which make for peace and the things by which wone may 6edify another.

20xDo not destroy the work of God for the sake of food. yAll things indeed are pure, zbut it is evil for the man who eats with 7offense.

21It is good neither to eat ameat nor drink wine nor do anything by which your brother stumbles 8or is offended or is made weak.

229Do you have faith? Have it to yourself before God. bHappy is he who does not condemn himself in what he approves.

23But he who doubts is condemned if he eats, because he does not eat from faith; for cwhatever is not from faith is 10sin.

Romans 15

Bearing Others’ Burdens

1We athen who are strong ought to bear with the 1scruples of the weak, and not to please ourselves.

2bLet each of us please his neighbor for his good, leading to 2edification.

3cFor even Christ did not please Himself; but as it is written, d“The reproaches of those who reproached You fell on Me.”

4For ewhatever things were written before were written for our learning, that we through the 3patience and comfort of the Scriptures might have hope.

5fNow may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus,

6that you may gwith one mind and one mouth glorify the God and Father of our Lord Jesus Christ.

Glorify God Together

7Therefore hreceive one another, just ias Christ also received 4us, to the glory of God.

8Now I say that jJesus Christ has become a 5servant to the circumcision for the truth of God, kto confirm the promises made to the fathers,

9and lthat the Gentiles might glorify God for His mercy, as it is written:

m“For this reason I will confess to You among the Gentiles,

And sing to Your name.”

10And again he says:

n“Rejoice, O Gentiles, with His people!”

11And again:

o“Praise the LORD, all you Gentiles!

Laud Him, all you peoples!”

12And again, Isaiah says:

p“There shall be a root of Jesse;

And He who shall rise to reign over the Gentiles,

In Him the Gentiles shall hope.”

13Now may the God of hope fill you with all qjoy and peace in believing, that you may abound in hope by the power of the Holy Spirit.

From Jerusalem to Illyricum

14Now rI myself am confident concerning you, my brethren, that you also are full of goodness, sfilled with all knowledge, able also to admonish 6one another.

15Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, tbecause of the grace given to me by God,

16that uI might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the voffering 7of the Gentiles might be acceptable, sanctified by the Holy Spirit.

17Therefore I have reason to glory in Christ Jesus win the things which pertain to God.

18For I will not dare to speak of any of those things xwhich Christ has not accomplished through me, in word and deed, yto make the Gentiles obedient—

19zin mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ.

20And so I have made it my aim to preach the gospel, not where Christ was named, alest I should build on another man’s foundation,

21but as it is written:

b“To whom He was not announced, they shall see;

And those who have not heard shall understand.”

Plan to Visit Rome

22For this reason cI also have been much hindered from coming to you.

23But now no longer having a place in these parts, and dhaving a great desire these many years to come to you,

24whenever I journey to Spain, 8I shall come to you. For I hope to see you on my journey, eand to be helped on my way there by you, if first I may fenjoy your company for a while.

25But now gI am going to Jerusalem to 9minister to the saints.

26For hit pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem.

27It pleased them indeed, and they are their debtors. For iif the Gentiles have been partakers of their spiritual things, jtheir duty is also to minister to them in material things.

28Therefore, when I have performed this and have sealed to them kthis fruit, I shall go by way of you to Spain.

29lBut I know that when I come to you, I shall come in the fullness of the blessing 10of the gospel of Christ.

30Now I beg you, brethren, through the Lord Jesus Christ, and mthrough the love of the Spirit, nthat you strive together with me in prayers to God for me,

31othat I may be delivered from those in Judea who 11do not believe, and that pmy service for Jerusalem may be acceptable to the saints,

32qthat I may come to you with joy rby the will of God, and may sbe refreshed together with you.

33Now tthe God of peace be with you all. Amen.

Romans 16

Sister Phoebe Commended

1I commend to you Phoebe our sister, who is a servant of the church in aCenchrea,

2bthat you may receive her in the Lord cin a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also.

Greeting Roman Saints

3Greet dPriscilla and Aquila, my fellow workers in Christ Jesus,

4who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles.

5Likewise greet ethe church that is in their house. Greet my beloved Epaenetus, who is fthe firstfruits of 1Achaia to Christ.

6Greet Mary, who labored much for us.

7Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the gapostles, who also hwere in Christ before me.

8Greet Amplias, my beloved in the Lord.

9Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved.

10Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus.

11Greet Herodion, my 2countryman. Greet those who are of the household of Narcissus who are in the Lord.

12Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord.

13Greet Rufus, ichosen in the Lord, and his mother and mine.

14Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them.

15Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.

16jGreet one another with a holy kiss. 3The churches of Christ greet you.

Avoid Divisive Persons

17Now I urge you, brethren, note those kwho cause divisions and offenses, contrary to the doctrine which you learned, and lavoid them.

18For those who are such do not serve our Lord 4Jesus Christ, but mtheir own belly, and nby smooth words and flattering speech deceive the hearts of the simple.

19For oyour obedience has become known to all. Therefore I am glad on your behalf; but I want you to be pwise in what is good, and 5simple concerning evil.

20And qthe God of peace rwill crush Satan under your feet shortly. sThe grace of our Lord Jesus Christ be with you. Amen.

Greetings from Paul’s Friends

21tTimothy, my fellow worker, and uLucius, vJason, and wSosipater, my countrymen, greet you.

22I, Tertius, who wrote this epistle, greet you in the Lord.

23xGaius, my host and the host of the whole church, greets you. yErastus, the treasurer of the city, greets you, and Quartus, a brother.

24zThe6 grace of our Lord Jesus Christ be with you all. Amen.

Benediction

257Now ato Him who is able to establish you baccording to my gospel and the preaching of Jesus Christ, caccording to the revelation of the mystery dkept secret since the world began

26but enow made manifest, and by the prophetic Scriptures made known to all nations, according to the commandment of the everlasting God, for fobedience to the faith—

27to gGod, alone wise, be glory through Jesus Christ forever. Amen.

Romans Commentaries

Romans 1

1:1 Paul. See Introduction: Author and Date. bondservant. Doulos, the common NT word for servant. Although in Gr. culture it most often referred to the involuntary, permanent service of a slave, Paul elevates this word by using it in its Heb. sense to describe a servant who willingly commits himself to serve a master he loves and respects (Ex. 21:5, 6; Gal. 1:10; Titus 1:1; cf. Gen. 26:24; Num. 12:7; 2 Sam. 7:5; Is. 53:11). apostle. The Gr. word means “one who is sent.” In the NT, it primarily refers to the 12 men Christ chose to accompany Him (Mark 3:13–19) and Matthaias, whom the other apostles chose to replace Judas (Acts 1:15–26). Christ gave them power to confirm their apostleship with miracles (Matt. 10:1; 2 Cor. 12:12), and authority to speak as His proxies—every NT book was written either by an apostle or under his auspices (cf. John 14:26). Their teaching is the foundation of the church (Eph. 2:20). Christ Himself selected Paul for this position (Acts 9:15; 22:14; 26:16; cf. Gal. 1:1) and trained him to fulfill this ministry (Gal. 1:12, 16). gospel of God. Used in its verb and noun forms some 60 times in this epistle, the Gr. word for this phrase means “good news” (see Mark 1:1). Rome incorporated it into its emperor worship. The town herald used this word to begin important favorable announcements about the emperor—such as the birth of a son. But Paul’s good news is not from the emperor but “of God”; it originated with Him. Its message that God will forgive sins, deliver from sin’s power, and give eternal hope (1:16; cf. 1 Cor. 15:1–4) comes not only as a gracious offer, but also as a command to be obeyed (10:16). Paul was consumed with this message (1 Cor. 9:23).

1:2 which He promised before. Paul’s Jewish antagonists accused him of preaching a revolutionary new message unrelated to Judaism (Acts 21:28). But the OT is replete with prophecies concerning Christ and the gospel (1 Pet. 1:10–12; cf. Matt. 5:17; Heb. 1:1). His prophets. All the writers of the OT. The “Law and the Prophets” constitute all the OT (Acts 24:14). But the law—or the Pentateuch—was written by Moses, whom Scripture also calls a prophet (Deut. 18:15). Holy Scriptures. While the rabbinical writings popular in the first century—and often studied more diligently than Scripture itself—may not have taught the gospel of God, the divinely inspired OT certainly did (cf. Luke 24:25, 27, 32; John 5:39; Acts 3:18; 7:52; 10:43; 13:32; 26:22, 23; see note on Gen. 3:15). The prophets spoke clearly of a New Covenant (Jer. 31:31–34; Ezek. 36:25–27; cf. Heb. 8:6–13) and of the Messiah whose sacrifice would make it possible (Is. 9:6, 7; 53:1–12).

1:3 born. Jesus was conceived in a virgin’s womb by the Holy Spirit (Luke 1:35; cf. Is. 7:14), and was delivered normally. This word emphasizes that He is an actual historical figure. Many well known ancient writers, including the Roman historian Tacitus (Annals 15.44), the familiar Jewish historian Josephus (Antiquities, 2.18.3), and Pliny the Younger (Letters 10.96,97) verify Jesus’ historicity. seed of David. The OT had prophesied that Messiah would be in the lineage of David (2 Sam. 7:12, 13; Ps. 89:3, 4, 19, 24; Is. 11:1–5; Jer. 23:5, 6). Both Mary, Jesus’ mother (Luke 3:23, 31), and Joseph, his legal father (Matt. 1:6, 16; Luke 1:27), were descendants of David. John makes believing that Christ has come in the flesh a crucial test of orthodoxy (1 John 4:2, 3). Because He is fully human—as well as fully God—He can serve as man’s substitute (John 1:29; 2 Cor. 5:21) and as a sympathetic High-Priest (Heb. 4:15, 16).

1:4 declared. The Gr. word, from which the English word “horizon” comes, means “to distinguish.” Just as the horizon serves as a clear demarcation line, dividing earth and sky, the resurrection of Jesus Christ clearly divides Him from the rest of humanity, providing irrefutable evidence that He is the Son of God (see note on 10:9). Son of God. This title, used nearly 30 times in the gospels, identifies Jesus Christ as the same in essence as God. See notes on John 1:34, 49; 11:27; 19:7 (cf. Heb. 1:5; 2 Sam. 7:14). The resurrection clearly declared that Jesus was deity, the expression of God Himself in human form. While He was eternally the Son in anticipation of His incarnation, it was when He entered the world in incarnation that He was declared to all the world as the Son of God and took on the role of submission to the Father (see notes on Ps. 2:7; Heb. 1:5, 6). Spirit of holiness. In His incarnation, Christ voluntarily submitted Himself to do the will of the Father only through the direction, agency, and power of the Holy Spirit (Matt. 3:16; Luke 4:1; John 3:34; see note on Acts 1:2). resurrection from the dead. His victory over death was the supreme demonstration and most conclusive evidence that He is God the Son (see note on 10:9; cf. Acts 13:29–33; 1 Cor. 15:14–17).

1:5 grace. The unmerited favor which God shows guilty sinners. This is the book’s first reference to the most crucial part of the gospel message: salvation is a gift from God wholly separate from any human effort or achievement (3:24, 27; 4:1–5; 5:20, 21; see note on Eph. 2:8). apostleship. Although the term “apostle” refers to the 12 in a unique way (see note on 1:1), in a broader and less official sense it can describe anyone whom God has sent with the message of salvation (cf. Acts 14:14; Rom. 16:7; Heb. 3:1). obedience to the faith. True saving faith always produces obedience and submission to the Lordship of Jesus Christ (16:19, 26; cf. 10:9, 10; cf. Matt. 7:13, 14, 22–27; James 2:17–20).

1:6 called. See note on 1:7. Always in the NT epistles the “call” of God refers to God’s effectual call of elect sinners to salvation (cf. 8:28–30), rather than the general call to all men to believe (cf. Matt. 20:16).

1:7 Rome. See Introduction: Background and Setting. beloved of God, called…saints. The Gr. text records these as 3 separate privileges: 1) God has set His love on His own (5:5; 8:35; Eph. 1:6; 2:4, 5; 1 John 3:1); 2) He has extended to them not only the general, external invitation to believe the gospel (Is. 45:22; 55:6; Ezek. 33:11; Matt. 11:28; John 7:37; Rev. 22:17), but His effectual calling—or His drawing to Himself all those He has chosen for salvation (8:30; 2 Thess. 2:13, 14; 2 Tim. 1:9; see note on John 6:44); and 3) God has set believers apart from sin unto Himself, so that they are holy ones (1 Cor. 3:16, 17; 1 Pet. 2:5, 9). Grace…peace. Paul’s standard greeting (1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; Philem. 3).

1:8 I thank my God. In every letter Paul wrote, he expressed his gratitude for those who would receive it (e.g., 1 Cor. 1:4), except in his letter to the Galatians, whose defection from the true gospel caused him to dispense with any opening commendations (Gal. 1:6–12). your faith. The genuineness of their salvation. The testimony of the church in Rome was so strong that in A.D. 49 the emperor Claudius expelled all the Jews because of the influence of “Chrestus,” which was undoubtedly a reference to Christ (cf. Acts 18:2). throughout the whole world. As the center of the Roman Empire and the inhabited world, whatever happened in Rome became known universally.

1:9 serve with my spirit. In the NT, this Gr. word for “serve” always refers to religious service, and is sometimes translated “worship.” Paul had seen the shallow, hypocritical religion of the Pharisees and the superstitious hedonism of pagan idolatry. His spiritual service (see note on 12:1), however, did not result from abject fear or legal obligation, but was genuine and sincere (cf. Phil. 3:3; 2 Tim. 1:3; 2:22). in my prayers. Paul frequently recorded the content of his requests (Eph. 3:14–19; Phil. 1:9–11; Col. 1:9–11; 2 Thess. 1:11, 12) and urged his readers to join him in prayer (15:30–32; 1 Thess. 5:17; Eph. 6:18).

1:10 will of God. God’s sovereign orchestration of Paul’s circumstances (cf. Matt. 6:10; Acts 21:11–14; James 4:13, 14).

1:11 spiritual gift. The Gr. word translated “gift” is charisma, which means a “gift of grace”—a spiritual enablement whose source is the Spirit of God. Romans uses this same term to describe: 1) Christ Himself (5:15, 16); 2) general blessings from God (11:29; cf. 1 Tim. 6:17); and 3) specific spiritual gifts given to members of the body to minister to the whole (12:6–8; cf. 1 Cor. 12:1–31; 1 Pet. 4:10, 11). Paul probably intends to encompass all 3.

1:12 mutual. A glimpse of Paul’s genuine humility (cf. 1 Pet. 5:3, 4).

1:13 fruit. Scripture catalogs 3 kinds of spiritual fruit: 1) spiritual attitudes that characterize a Spirit-led believer (Gal. 5:22, 23); 2) righteous actions (6:22; Phil. 4:16, 17; Heb. 13:15); and 3) new converts (16:5). In this context, Paul is probably referring to the third one—a desire that was eventually realized during his imprisonment in Rome (Phil. 4:22). among the other Gentiles. This implies the church in Rome consisted primarily of non-Jews.

1:14 debtor. He had an obligation to God (cf. 1 Cor. 9:16–17) to fulfill His divine mandate to minister to Gentiles (1:5; Acts 9:15). Greeks. People of many different nationalities who had embraced the Gr. language, culture, and education. They were the sophisticated elite of Paul’s day. Because of their deep interest in Greek philosophy, they were considered “wise.” Because of this prevalence of Greek culture, Paul sometimes used this word to describe all Gentiles (cf. 3:9). barbarians. A derisive term coined by the Greeks for all who had not been trained in Gr. language and culture. When someone spoke in another language, it sounded to the Greeks like “bar-bar-bar,” or unintelligible chatter. Although in the narrowest sense “barbarian” referred to the uncultured, uneducated masses, it was often used to describe all non-Greeks—the unwise of the world. Paul’s point is that God is no respecter of persons—the gospel must reach both the world’s elite and its outcasts (cf. John 4:4–42; James 2:1–9).

1:15 gospel. See note on 1:1.

1:16, 17 These two verses crystallize the thesis of the entire book—the gospel of Jesus Christ—which Paul will unfold and explain in the following chapters.

1:16 I am not ashamed. He had been imprisoned in Philippi (Acts 16:23, 24), chased out of Thessalonica (Acts 17:10), smuggled out of Berea (Acts 17:14), laughed at in Athens (Acts 17:32), regarded as a fool in Corinth (1 Cor. 1:18, 23), and stoned in Galatia (Acts 14:19), but Paul remained eager to preach the gospel in Rome—the seat of contemporary political power and pagan religion. Neither ridicule, criticism, nor physical persecution could curb his boldness. See notes on 2 Cor. 4:5–18; 11:23–28; 12:9, 10. power. The Eng. word “dynamite” comes from this Gr. word. Although the message may sound foolish to some (1 Cor. 1:18), the gospel is effective because it carries with it the omnipotence of God (cf. Ex. 15:6; Deut. 32:39; Job 9:4; Pss. 33:8, 9; 89:13; 106:8, 9; Is. 26:4; 43:13; Jer. 10:12; 27:5; Matt. 28:18; Rom. 9:21). Only God’s power is able to overcome man’s sinful nature and give him new life (5:6; 8:3; John 1:12; 1 Cor. 1:18, 23–25; 2:1–4; 4:20; 1 Pet. 1:23). salvation. Used 5 times in Romans (the verb form occurs 8 times), this key word basically means “deliverance” or “rescue.” The power of the gospel delivers people from lostness (Matt. 18:11), from the wrath of God (Rom. 5:9), from willful spiritual ignorance (Hos. 4:6; 2 Thess. 1:8), from evil self-indulgence (Luke 14:26), and from the darkness of false religion (Col. 1:13; 1 Pet. 2:9). It rescues them from the ultimate penalty of their sin, i.e., eternal separation from God and eternal punishment (see note on Rev. 20:6). believes. To trust, rely on, or have faith in. When used of salvation, this word usually occurs in the present tense (“is believing”) which stresses that faith is not simply a one-time event, but an ongoing condition. True saving faith is supernatural, a gracious gift of God that He produces in the heart (see note on Eph. 2:8) and is the only means by which a person can appropriate true righteousness (cf. 3:22, 25; 4:5, 13, 20; 5:1; see notes on 4:1–25). Saving faith consists of 3 elements: 1) mental: the mind understands the gospel and the truth about Christ (10:14–17); 2) emotional: one embraces the truthfulness of those facts with sorrow over sin and joy over God’s mercy and grace (6:17; 15:13); and 3) volitional: the sinner submits his will to Christ and trusts in Him alone as the only hope of salvation (see note on 10:9). Genuine faith will always produce authentic obedience (see note on 4:3; cf. John 8:31; 14:21–24). Jew first. God chose Israel to be His witness nation (Ex. 19:6) and gave her distinct privileges (3:2; 9:4, 5). Christ’s ministry was first to Israel (Matt. 15:24), and it was through Israel that salvation was to come to the world (John 4:22; cf. 9:4–6). Greek. See note on 1:14.

1:17 righteousness of God. Better translated, “righteousness from God.” A major theme of the book, appearing over 30 times in one form or another, righteousness is the state or condition of perfectly conforming to God’s perfect law and holy character. Other terms from the same Gr. root also occur some 30 times and are usually translated “justified,” “justification” or similarly. Only God is inherently righteous (Deut. 32:4; Pss. 11:7; 116:5; John 17:25; 1 John 2:1; Rev. 16:5), and man falls woefully short of the divine standard of moral perfection (3:10, 23; Job 9:2; Matt. 5:48). But the gospel reveals that on the basis of faith—and faith alone—God will impute His righteousness to ungodly sinners (see notes on 3:21–24; 4:5; 2 Cor. 5:21; Phil. 3:8, 9). from faith to faith. This may be a parallel expression to “everyone who believes” (1:16), as if Paul were singling out the faith of each individual believer—from one person’s faith to another’s faith to another’s and so on. Or perhaps Paul’s point is that the righteousness from God is completely on the basis of faith from beginning to end. as it is written. See note on Hab. 2:4. The just shall live by faith. Paul intends to prove that it has always been God’s way to justify sinners by grace on the basis of faith alone. God established Abraham as a pattern of faith (4:22–25; Gal. 3:6, 7) and thus calls him the father of all who believe (4:11, 16). Elsewhere, Paul uses this same phrase to argue that no one has ever been declared righteous before God except by faith alone (Gal. 3:11) and that true faith will demonstrate itself in action (Phil. 2:12, 13). This expression emphasizes that true faith is not a single event, but a way of life—it endures. That endurance is called the perseverance of the saints (cf. Col. 1:22, 23; Heb. 3:12–14). One central theme of the story of Job is that no matter what Satan does, saving faith cannot be destroyed. See notes on 8:31–39.

1:18—3:20 After introducing the righteousness which comes from God (1:17), a theme he develops at length (3:21–5:21), Paul presents the overwhelming evidence of man’s sinfulness, underscoring how desperately he needs this righteousness that only God can provide. He presents God’s case against the irreligious, immoral pagan (1:18–32; the Gentiles) the religious, outwardly moral person (2:1–3:8; the Jews); and concludes by showing that all men alike deserve God’s judgment (3:9–20).

1:18 wrath of God. This is not an impulsive outburst of anger aimed capriciously at people whom God does not like. It is the settled, determined response of a righteous God against sin (cf. Pss. 2:5, 12; 45:7; 75:8; 76:6, 7; 78:49–51; 90:7–9; Is. 51:17; Jer. 25:15, 16; John 3:36; Rom. 9:22; Eph. 5:6; Col. 3:5, 6). is revealed. More accurately, “is constantly revealed.” The word essentially means “to uncover, make visible, or make known.” God reveals His wrath in two ways: 1) indirectly, through the natural consequences of violating His universal moral law, and 2) directly through His personal intervention (the OT record—from the sentence passed on Adam and Eve to the worldwide flood, from the fire and brimstone that leveled Sodom to the Babylonian captivity—clearly displays this kind of intervention). The most graphic revelation of God’s holy wrath and hatred against sin was when He poured out divine judgment on His Son on the cross. God has various kinds of wrath: 1) eternal wrath, which is hell; 2) eschatological wrath, which is the final Day of the Lord; 3) cataclysmic wrath like the flood and the destruction of Sodom and Gomorrah; 4) consequential wrath, which is the principle of sowing and reaping; and 5) the wrath of abandonment, which is removing restraint and letting people go to their sins (for examples of this wrath, see Ps. 81:11, 12; Prov. 1:23–31; see note on Hos. 4:17). Here, it is that fifth form, God’s abandoning the wicked continually through history to pursue their sin and its consequences (vv. 24–32). ungodliness. This indicates a lack of reverence for, devotion to, and worship of the true God—a defective relationship with Him (cf. Jude 14, 15). unrighteousness. This refers to the result of ungodliness: a lack of conformity in thought, word, and deed to the character and law of God (see note on 1:17). suppress the truth. Although the evidence from conscience (1:19; 2:14), creation (1:20), and God’s Word is irrefutable, men choose to resist and oppose God’s truth by holding fast to their sin (cf. Ps. 14:1; John 3:19, 20).

1:19 is manifest in them. God has sovereignly planted evidence of His existence in the very nature of man by reason and moral law (1:20, 21, 28, 32; 2:15).

1:20 invisible attributes. This refers specifically to the two mentioned in this verse. by the things that are made. The creation delivers a clear, unmistakable message about God’s person (cf. Pss. 19:1–8; 94:9; Acts 14:15–17; 17:23–28). His eternal power. The Creator, who made all that we see around us and constantly sustains it, must be a being of awesome power. Godhead. That is, His divine nature, particularly His faithfulness (Gen. 8:21, 22), kindness, and graciousness (Acts 14:17). they are without excuse. God holds all men responsible for their refusal to acknowledge what He has shown them of Himself in His creation. Even those who have never had an opportunity to hear the gospel have received a clear witness about the existence and character of God—and have suppressed it. If a person will respond to the revelation he has, even if it is solely natural revelation, God will provide some means for that person to hear the gospel (cf. Acts 8:26–39; 10:1–48; 17:27).

1:21 knew God. Man is conscious of God’s existence, power, and divine nature through general revelation (vv. 19, 20). they did not glorify Him. Man’s chief end is to glorify God (Lev. 10:3; 1 Chr. 16:24–29; Ps. 148; Rom. 15:5, 6), and Scripture constantly demands it (Ps. 29:1, 2; 1 Cor. 10:31; Rev. 4:11). To glorify Him is to honor Him, to acknowledge His attributes, and to praise Him for His perfections (cf. Ex. 34:5–7). It is to recognize His glory and extol Him for it. Failing to give Him glory is man’s greatest affront to his Creator (Acts 12:22, 23). nor were thankful. They refused to acknowledge that every good thing they enjoyed came from God (Matt. 5:45; Acts 14:15–17; 1 Tim. 6:17; James 1:17). futile. Man’s search for meaning and purpose will produce only vain, meaningless conclusions. hearts were darkened. When man rejects the truth, the darkness of spiritual falsehood replaces it (cf. John 3:19, 20).

1:22 Professing to be wise, they became fools. Man rationalizes his sin and proves his utter foolishness by devising and believing his own philosophies about God, the universe, and himself (cf. Pss. 14:1; 53:1).

1:23 changed the glory…into an image. They substitute the worship of idols for the worship of the true God. Historians report that many ancient cultures did not originally have idols. For example, Persia (Herodotus; The Histories, 1:31), Rome (Varro in Augustine; The City of God, 4:31), even Greece and Egypt (Lucian; The Syrian Goddess, 34) had no idolatry at their founding. The fourth-century A.D. historian Eusebius reported that the oldest civilizations had no idols. The earliest biblical record of idolatry was among Abram’s family in Ur (Josh. 24:2). The first commandment forbids it (Ex. 20:3–5), and the prophets continually ridiculed those who foolishly practiced it (Is. 44:9–17; cf. 2 Kin. 17:13–16). Although the false gods which men worship do not exist, demons often impersonate them (1 Cor. 10:20).

1:24–32 This section describes the downward spiral of the wrath of abandonment (see note on v. 18) in the life of man when God abandons him. Paul shows the essence (vv. 24, 25), the expression (vv. 26, 27), and the extent (vv. 28–32) of man’s sinfulness.

1:24 God also gave them up. This is a judicial term in Gr., used for handing over a prisoner to his sentence. When men consistently abandon God, He will abandon them (cf. Judg. 10:13; 2 Chr. 15:2; 24:20; Ps. 81:11, 12; Hos. 4:17; Matt. 15:14; Acts 7:38–42; 14:16). He accomplishes this 1) indirectly and immediately, by removing His restraint and allowing their sin to run its inevitable course, and 2) directly and eventually, by specific acts of divine judgment and punishment. uncleanness. A general term often used of decaying matter, like the contents of a grave. It speaks here of sexual immorality (2 Cor. 12:21; cf. Gal. 5:19–23; Eph. 5:3; 1 Thess. 4:7), which begins in the heart and moves to the shame of the body.

1:25 the lie. A denial of God’s existence and His right to be obeyed and glorified (vv. 19–21; Is. 44:20; Jer. 13:25; cf. John 8:44).

1:26 God gave them up. See notes on vv. 18, 24. vile passions. Identified in vv. 26, 27 as homosexuality, a sin roundly condemned in Scripture (Gen. 19; Lev. 18:22; 1 Cor. 6:9–11; cf. Gal. 5:19–21; Eph. 5:3–5; 1 Tim. 1:9, 10; Jude 7). women. Rather than the normal Gr. term for women, this is a general word for female. Paul mentions women first to show the extent of debauchery under the wrath of abandonment, because in most cultures women are the last to be affected by moral collapse.

1:27 receiving in themselves the penalty. Here the law of sowing and reaping (Gal. 6:7, 8) takes effect, as Paul refers to the self-destructive nature of this sin, of which AIDS is one frightening evidence.

1:28 God gave them over. See notes on vv. 18, 24. debased. This translates a Gr. word that means “not passing the test.” It was often used to describe useless, worthless metals, discarded because they contained too much impurity. God has tested man’s minds and found them worthless and useless (cf. Jer. 6:30).

1:32 knowing. Not ignorance, but blatant rebellion (see note on 2:15).

Romans 2

2:1–16 Having demonstrated the sinfulness of the immoral pagan (1:18–32), Paul presents his case against the religious moralist—Jew or Gentile—by cataloging 6 principles that govern God’s judgment: 1) knowledge (v. 1); 2) truth (vv. 2, 3); 3) guilt (vv. 4, 5); 4) deeds (vv. 6–10); 5) impartiality (vv. 11–15); and 6) motive (v. 16).

2:1 inexcusable…you…who judge. Both Jews (Paul’s primary audience here; cf. v. 17) and moral Gentiles who think they are exempt from God’s judgment because they have not indulged in the immoral excesses described in chap. 1, are tragically mistaken. They have more knowledge than the immoral pagan (3:2; 9:4) and thus a greater accountability (cf. Heb. 10:26–29; James 3:1). condemn yourself. If someone has sufficient knowledge to judge others, he condemns himself, because he shows he has the knowledge to evaluate his own condition. practice the same things. In their condemnation of others they have excused and overlooked their own sins. Self-righteousness exists because of two deadly errors: 1) minimizing God’s moral standard usually by emphasizing externals; and 2) underestimating the depth of one’s own sinfulness (cf. Matt. 5:20–22, 27, 28; 7:1–3; 15:1–3; Luke 18:21).

2:2 according to truth. The meaning is “right.” Whatever God does is by nature right (cf. 3:4; 9:14; Pss. 9:4, 8; 96:13; 145:17; Is. 45:19).

2:3 See note on v. 1.

2:4 despise. Lit. “to think down on,” thus to underestimate someone’s or something’s value, and even to treat with contempt. goodness. This refers to “common grace,” the benefits God bestows on all men (cf. Matt. 5:45; Acts 14:15–17). forbearance. This word, which means “to hold back,” was sometimes used of a truce between warring parties. Rather than destroying every person the moment he or she sins, God graciously holds back His judgment (cf. 3:25). He saves sinners in a physical and temporal way from what they deserve (see note on 1 Tim. 4:10), to show them His saving character, that they might come to Him and receive salvation that is spiritual and eternal. longsuffering. This word indicates the duration for which God demonstrates His goodness and forbearance—for long periods of time (cf. 2 Pet. 2:5). Together these 3 words speak of God’s common grace—the way He demonstrates His grace to all mankind (cf. Job 12:10; Pss. 119:68; 145:9). repentance. The act of turning from sin to Christ for forgiveness and salvation. See notes on 2 Cor. 7:9–11.

2:5 hardness. The Eng. word “sclerosis” (as in arteriosclerosis, a hardening of the arteries) comes from this Gr. word. But here the danger is not physical, but spiritual hardness (Ezek. 36:26; Matt. 19:8; Mark 3:5; 6:52; 8:17; John 12:40; Heb. 3:8, 15; 4:7). impenitent heart. A refusal to repent (cf. v. 4) and accept God’s pardon of sin through Jesus Christ. treasuring up…wrath. To reject God’s offer of forgiveness and cling to one’s sin is to accumulate more of God’s wrath and earn a severer judgment (see notes on Heb. 10:26–30; Rev. 20:12). day of wrath and…judgment. Refers to the final judgment of wicked men that comes at the Great White Throne at the end of the Millennium (see notes on Rev. 20:11–15).

2:6–10 See notes on vv. 1–16. Although Scripture everywhere teaches that salvation is not on the basis of works (see notes on 4:1–4; Eph. 2:8), it consistently teaches that God’s judgment is always on the basis of a man’s deeds (Is. 3:10, 11; Jer. 17:10; John 5:28, 29; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7–9; cf. Rom. 14:12). Paul describes the deeds of two distinct groups: the redeemed (vv. 7, 10) and the unredeemed (vv. 8, 9). The deeds of the redeemed are not the basis of their salvation but the evidence of it. They are not perfect and are prone to sin, but there is undeniable evidence of righteousness in their lives (see notes on James 2:14–20).

2:7 eternal life. Not simply in duration, because even unbelievers will live forever (2 Thess. 1:9; Rev. 14:9–11), but also in quality (see note on John 17:3). Eternal life is a kind of life, the holy life of the eternal God given to believers.

2:8 self-seeking. This word may have originally been used to describe a hireling or mercenary; someone who does what he does for money regardless of how his actions affect others. wrath. See note on 1:18.

2:9 the Jew first. Just as the Jews were given the first opportunity to hear and respond to the gospel (1:16), they will be first to receive God’s judgment if they refuse (cf. Amos 3:2). Israel will receive severer punishment because she was given greater light and blessing (see 9:3, 4).

2:11 partiality. Lit. “to receive a face,” that is, to give consideration to someone simply because of his position, wealth, influence, popularity, or appearance. Because it is God’s nature to be just, it is impossible for Him to be anything but impartial (Acts 10:34; Gal. 2:6; Eph. 6:7, 8; Col. 3:25; 1 Pet. 1:17).

2:12 sinned without law. The Gentiles who never had the opportunity to know God’s moral law (Ex. 20:1ff.) will be judged on their disobedience in relationship to their limited knowledge (see notes on 1:19, 20). judged by the law. The Jews and many Gentiles who had access to God’s moral law will be accountable for their greater knowledge (cf. Matt. 11:20–23; Heb. 6:4–6; 10:26–31).

2:13 will be justified. See note on 3:24; cf. James 2:20–26.

2:14 by nature do…the law. Without knowing the written law of God, people in pagan society generally value and attempt to practice its most basic tenets. This is normal for cultures instinctively (see note on v. 15) to value justice, honesty, compassion, and goodness toward others, reflecting the divine law written in the heart. law to themselves. Their practice of some good deeds and their aversion to some evil ones demonstrate an innate knowledge of God’s law—a knowledge that will actually witness against them on the day of judgment.

2:15 work of the law. Probably best understood as “the same works the Mosaic law prescribes.” conscience. Lit. “with knowledge.” That instinctive sense of right and wrong that produces guilt when violated. In addition to an innate awareness of God’s law, men have a warning system that activates when they choose to ignore or disobey that law. Paul urges believers not to violate their own consciences or cause others to (13:5; 1 Cor. 8:7, 12; 10:25, 29; 2 Cor. 5:11; cf. 9:1; Acts 23:1; 24:16), because repeatedly ignoring the conscience’s warnings desensitizes it and eventually silences it (1 Tim. 4:2). See 2 Cor. 1:12; 4:2.

2:16 the day. See note on 2:5. secrets. This primarily refers to the motives that lie behind men’s actions (1 Chr. 28:9; Ps. 139:1–3; Jer. 17:10; Matt. 6:4, 6, 18; cf. Luke 8:17; Heb. 4:12). by Jesus Christ. See note on John 5:23. my gospel. Not his own personal message, but the divinely-revealed message of Jesus Christ (see note on 1:1), which is “good news” in light of the bad news of judgment.

2:17–29 Having shown that outwardly moral people—Jew and Gentiles alike—will stand condemned by God’s judgment, Paul turns his argument exclusively to the Jews, God’s covenant people. Neither their heritage (v. 17a), their knowledge (vv. 17b–24), nor their ceremonies, specifically circumcision (vv. 25–29), will protect them from God’s righteous judgment.

2:17 Jew. Previously called Hebrews and Israelites, by the first century “Jew” had become the most common name for the descendants of Abraham through Isaac. “Jew” comes from “Judah,” (meaning “praise”), one of the 12 tribes and the designation for the southern half of Solomon’s kingdom after his death. From the time of the Babylonian captivity, the whole race bore this title. Their great heritage, however, (cf. Gen. 12:3) became a source of pride and complacency (cf. Jon. 4:2; Mic. 3:11, 12; Matt. 3:7–9; John 8:31–34, 40–59), which led to judgment instead of “praise.”

2:19, 20 the blind…babes. Because they possessed the law, the Jews were confident that they were spiritually superior teachers: guides to blind pagans (cf. Matt. 23:24–28), light (cf. Is. 42:6), wise in God’s ways, and able to teach babes (probably a reference to Gentile proselytes to Judaism).

2:21, 23 A series of questions designed to contrast most Jews’ practice with what they knew and taught (cf. Ps. 50:16–20; Matt. 23:3, 4; James 3:1).

2:22 do you rob temples? May refer to fraudulently skimming funds from money given to the temple or withholding part of their temple tax or offerings (cf. Mal. 3:8–10). More likely, however, it refers to the common practice—in direct violation of God’s command (Deut. 7:25)—of looting pagan temples and selling the idols and vessels for personal profit (cf. Acts 19:37) under the pretext of religion.

2:24 it is written. Quoted from Is. 52:5.

2:25 circumcision. See note on Gen. 17:11. profitable. As an act of obedience and a reminder of their covenant relationship to God (see notes on Gen. 17:9–14). uncircumcision. A Jew who continually transgressed God’s law had no more of a saving relationship to God than an uncircumcised Gentile. The outward symbol was nothing without the inner reality.

2:26 counted as circumcision. God will regard the believing Gentile as favorably as a circumcised, believing Jew.

2:27 A Gentile’s humble obedience to the law should serve as a stern rebuke to a Jew who, in spite of his great advantages, lives in disobedience.

2:28 outwardly. This refers to physical descendants of Abraham who have been properly circumcised (cf. 9:6; Matt. 3:9).

2:29 he is a Jew. A true child of God; the true spiritual seed of Abraham. (See 4:16; cf. Gal. 3:29). circumcision is that of the heart. The outward rite is of value only when it reflects the inner reality of a heart separated from sin unto God. Cf. Deut. 10:16; 30:6. Spirit…letter. Salvation results from the work of God’s Spirit in the heart, not mere external efforts to conform to his law.

Romans 3

3:2 oracles. This Gr. word is logion, a diminutive form of the common NT word logos, which is normally translated “word.” These are important sayings or messages, especially supernatural ones. Here Paul uses the word to encompass the entire OT—the Jews received the very words of the true God (Deut. 4:1, 2; 6:1, 2; cf. Mark 12:24; Luke 16:29; John 5:39). The Jews had a great advantage in having the OT, because it contained the truth about salvation (2 Tim. 3:15) and about the gospel in its basic form (Gal. 3:8). When Paul said “preach the Word” (2 Tim. 4:2), he meant the “oracles of God” (1 Pet. 4:11) recorded in Scripture.

3:3, 4 Paul anticipated that Jewish readers would disagree with his statements that God has not guaranteed to fulfill His promises to every physical descendant of Abraham. They would argue that such teaching nullifies all the promises God made to the Jews in the OT. But his answer reflects both the explicit and implicit teaching of the OT; before any Jew, regardless of the purity of his lineage, can inherit the promises, he must come to repentance and faith (cf. 9:6, 7; Is. 55:6, 7).

3:3 the faithfulness of God. God will fulfill all the promises He made to the nation, even if individual Jews are not able to receive them because of their unbelief.

3:4 every man a liar. If all mankind were to agree that God had been unfaithful to His promises, it would only prove that all are liars and God is true. Cf. Titus 1:1. it is written. This is quoted from Ps. 51:4.

3:5–8 Paul anticipates and answers the objection that his teaching actually impugned the very holiness and purity of God’s character (see note on 3:3, 4).

3:5 demonstrates the righteousness of God. See note on 1:17. By contrast, like a jeweler who displays a diamond on black velvet to make the stone appear even more beautiful. (I speak as a man). He is simply paraphrasing the weak, unbiblical logic of his opponents—the product of their natural, unregenerate minds.

3:6 judge. A major theme of Scripture (Gen. 18:25; Pss. 50:6; 58:11; 94:2), here it probably refers to the great future day of judgment (see note on 2:5). Paul’s point is that if God condoned sin, He would have no equitable, righteous basis for judgment.

3:8 slanderously reported. Tragically, the apostle’s gospel message of salvation by grace through faith alone had been perverted by his opponents who argued it provided not only a license to sin, but outright encouragement to do so (5:20; 6:1, 2).

3:9–20 Paul concludes his indictment of mankind with this summary: Jew and Gentile alike stand guilty before God (see note on 1:18—3:20).

3:9 Are we better? “We” probably refers to the Christians in Rome who will receive this letter. Christians do not have an intrinsically superior nature to all those Paul has shown to stand under God’s condemnation. Greeks. See note on 1:14. under sin. Completely enslaved and dominated by sin.

3:10–17 Paul strings together a series of OT quotations that indict the character (vv. 10–12), conversation (vv. 13, 14), and conduct (vv. 15–17) of all men. Nine times he uses words such as “none” and “all” to show the universality of human sin and rebellion.

3:10–12 This is quoted from Pss. 14:1–3; 53:1–3.

3:10 As it is written. The common introduction to OT quotations (cf. 1:17; 2:24; 3:4; Matt. 4:4, 6, 7, 10). The tense of the Gr. verb stresses continuity and permanence, and implies its divine authority. none righteous. Man is universally evil (cf. Ps. 14:1; see notes on 1:17).

3:11 none…understands. Man is unable to comprehend the truth of God or grasp His standard of righteousness (see Pss. 14:2; 53:3; cf. 1 Cor. 2:14). Sadly, his spiritual ignorance does not result from a lack of opportunity (1:19, 20; 2:15), but is an expression of his depravity and rebellion (Eph. 4:18). none…seeks. See Ps. 14:2. This verse clearly implies that the world’s false religions are fallen man’s attempts to escape the true God—not to seek Him. Man’s natural tendency is to seek his own interests (cf. Phil. 2:21), but his only hope is for God to seek him (John 6:37, 44). It is only as a result of God’s work in the heart that anyone seeks Him (Ps. 16:8; Matt. 6:33).

3:12 turned aside. See Ps. 14:3. This word basically means “to lean in the wrong direction.” It was used to describe a soldier’s running the wrong way, or deserting. All men are inclined to leave God’s way and pursue their own (cf. Is. 53:6). none who does good. See note on v. 10.

3:13 open tomb. See Ps. 5:9. Tombs were sealed not only to show respect for the deceased, but to hide the sight and stench of the body’s decay. As an unsealed tomb allows those who pass to see and smell what is inside, the unregenerate man’s open throat—that is, the foul words that come from it—reveal the decay of his heart (cf. Prov. 10:31, 32; 15:2, 28; Jer. 17:9; Matt. 12:34, 35; 15:18; James 3:1–12). asps. See Ps. 140:3; cf. Matt. 3:7; 12:34.

3:14 cursing. This is quoted from Ps. 10:7. It refers to wanting the worst for someone and publicly expressing that desire in caustic, derisive language. bitterness. The open, public expression of emotional hostility against one’s enemy (cf. Ps. 64:3, 4).

3:15–17 This is quoted from Is. 59:7, 8.

3:16 Destruction and misery. Man damages and destroys everything he touches, leaving a trail of pain and suffering in his wake.

3:17 way of peace. Not the lack of an inner sense of peace, but man’s tendency toward strife and conflict, whether between individuals or nations (cf. Jer. 6:14).

3:18 fear of God. See Ps. 36:1. Man’s true spiritual condition is nowhere more clearly seen than in the absence of a proper submission to and reverence for God. Biblical fear for God consists of : 1) awe of His greatness and glory, and 2) dread of the results of violating that holy nature (see note on Prov. 1:7; cf. Prov. 9:10; 16:6; Acts 5:1–11; 1 Cor. 11:30).

3:19 those…under the law. Every unredeemed human being. Jews received the written law through Moses (3:2), and Gentiles have the works of the law written on their hearts (2:15), so that both groups are accountable to God. every mouth…stopped…guilty. There is no defense against the guilty verdict God pronounces on the entire human race.

3:20 deeds of the law. Doing perfectly what God’s moral law requires is impossible, so that every person is cursed by that inability (see notes on Gal. 3:10, 13). justified. See note on v. 24. by the law is the knowledge of sin. The law makes sin known, but can’t save. See note on 7:7.

3:21—5:21 Having conclusively proved the universal sinfulness of man and his need for righteousness (1:18–3:20), Paul develops the theme he introduced in 1:17, i.e., God has graciously provided a righteousness that comes from Him on the basis of faith alone (3:21—5:21).

3:21 But now. Not a reference to time, but a change in the flow of the apostle’s argument. Having shown the impossibility of gaining righteousness by human effort, he turns to explain the righteousness that God Himself has provided. righteousness. See note on 1:17. This righteousness is unique: 1) God is its source (Is. 45:8); 2) it fulfills both the penalty and precept of God’s law. Christ’s death as a substitute pays the penalty exacted on those who failed to keep God’s law, and His perfect obedience to every requirement of God’s law fulfills God’s demand for comprehensive righteousness (2 Cor. 5:21; 1 Pet. 2:24; cf. Heb. 9:28); and 3) because God’s righteousness is eternal (Ps. 119:142; Is. 51:8; Dan. 9:24), the one who receives it from Him enjoys it forever. apart from the law. Entirely apart from obedience to any law (4:15; Gal. 2:16; 3:10, 11; 5:1, 2, 6; Eph. 2:8, 9; cf. Phil. 3:9; 2 Tim. 1:9; Titus 3:5). witnessed by the Law and the Prophets. See note on 1:2.

3:22 through faith…all…who believe. See note on 1:16.

3:22, 23 there is no difference…glory of God. A parenthetical comment explaining that God can bestow His righteousness on all who believe, Jew or Gentile, because all men—without distinction—fail miserably to live up to the divine standard.

3:23 all have sinned. Paul has already made this case (1:18—3:20).

3:24 justified. This verb, and related words from the same Gr. root (e.g., justification), occur some 30 times in Romans and are concentrated in 2:13—5:1. This legal or forensic term comes from the Gr. word for “righteous” and means “to declare righteous.” This verdict includes: pardon from the guilt and penalty of sin, and the imputation of Christ’s righteousness to the believer’s account, which provides for the positive righteousness man needs to be accepted by God. God declares a sinner righteous solely on the basis of the merits of Christ’s righteousness. God imputed a believer’s sin to Christ’s account in His sacrificial death (Is. 53:4, 5; 1 Pet. 2:24), and He imputes Christ’s perfect obedience to God’s law to Christians (cf. 5:19; 1 Cor. 1:30; see notes on 2 Cor. 5:21; Phil. 3:9). The sinner receives this gift of God’s grace by faith alone (3:22, 25; see notes on 4:1–25). Sanctification, the work of God by which He makes righteous those whom He has already justified, is distinct from justification but without exception, always follows it (8:30). freely by His grace. Justification is a gracious gift God extends to the repentant, believing sinner, wholly apart from human merit or work (see note on 1:5). redemption. The imagery behind this Gr. word comes from the ancient slave market. It meant paying the necessary ransom to obtain the prisoner or slave’s release. The only adequate payment to redeem sinners from sin’s slavery and its deserved punishment was “in Christ Jesus” (1 Tim. 2:6; 1 Pet. 1:18, 19), and was paid to God to satisfy His justice.

3:25 whom God set forth. This great sacrifice was not accomplished in secret, but God publicly displayed His Son on Calvary for all to see. propitiation. Crucial to the significance of Christ’s sacrifice, this word carries the idea of appeasement or satisfaction—in this case Christ’s violent death satisfied the offended holiness and wrath of God against those for whom Christ died (Is. 53:11; Col. 2:11–14). The Heb. equivalent of this word was used to describe the mercy seat—the cover to the ark of the covenant—where the High-Priest sprinkled the blood of the slaughtered animal on the Day of Atonement to make atonement for the sins of the people. In pagan religions, it is the worshiper not the god who is responsible to appease the wrath of the offended deity. But in reality, man is incapable of satisfying God’s justice apart from Christ, except by spending eternity in hell. Cf. 1 John 2:2. through faith. See note on 1:16. forbearance. See note on 2:4. passed over the sins. This means neither indifference nor remission. God’s justice demands that every sin and sinner be punished. God would have been just, when Adam and Eve sinned, to destroy them, and with them, the entire human race. But in His goodness and forbearance (see 2:4), He withheld His judgment for a certain period of time (cf. Ps. 78:38, 39; Acts 17:30, 31; 2 Pet. 3:9).

3:26 to demonstrate…His righteousness. Through the incarnation, sinless life, and substitutionary death of Christ. just and the justifier. The wisdom of God’s plan allowed Him to punish Jesus in the place of sinners and thereby justify those who are guilty without compromising His justice.

3:27 Where is boasting then? Cf. 4:1, 2; 1 Cor. 1:26–29.

3:28 justified by faith. See note on v. 24. Although the word “alone” does not appear in the Gr. text, that is Paul’s clear meaning (cf. 4:3–5; see note on James 2:21). deeds of the law. See note on v. 20.

3:29 God of the Gentiles. There is only one true God (cf. 1 Cor. 8:5, 6).

3:31 Knowing he would be accused of antinomianism (being against the law) for arguing that a man was justified apart from keeping the law, Paul introduced here the defense he later developed in chaps. 6, 7. through faith…we establish the law. Salvation by grace through faith does not denigrate the law, but underscores its true importance: 1) by providing a payment for the penalty of death, which the law required for failing to keep it; 2) by fulfilling the law’s original purpose, which is to serve as a tutor to show mankind’s utter inability to obey God’s righteous demands and to drive people to Christ (Gal. 3:24); and 3) by giving believers the capacity to obey it (8:3, 4).

Romans 4

4:1 Abraham our father. Paul uses the model of Abraham to prove justification by faith alone because the Jews held him up as the supreme example of a righteous man (John 8:39), and because it clearly showed that Judaism with its works-righteousness had deviated from the faith of the Jews’ patriarchal ancestors. In a spiritual sense, Abraham was the forerunner of the primarily Gentile church in Rome as well (see notes on 1:13; 4:11, 16; cf. Gal. 3:6, 7).

4:2 justified by works. Declared righteous on the basis of human effort (see note on 3:24). boast. If Abraham’s own works had been the basis of his justification, he would have had every right to boast in God’s presence. That makes the hypothetical premise of v. 2 unthinkable (Eph. 2:8, 9; 1 Cor. 1:29).

4:3 A quotation of Gen. 15:6, one of the clearest statements in all Scripture about justification (see note on 3:24). believed. Abraham was a man of faith (see note on 1:16; cf. 4:18–21; Gal. 3:6, 7, 9; Heb. 11:8–10). But faith is not a meritorious work. It is never the ground of justification—it is simply the channel through which it is received and it, too, is a gift. See note on Eph. 2:8. accounted. Cf. vv. 5, 9, 10, 22. Also translated “imputed” (vv. 6, 8, 11, 23, 24). Used in both financial and legal settings, this Gr. word, which occurs 9 times in chap. 4 alone, means to take something that belongs to someone and credit to another’s account. It is a one-sided transaction—Abraham did nothing to accumulate it; God simply credited it to him. God took His own righteousness and credited it to Abraham as if it were actually his. This God did because Abraham believed in Him (see note on Gen. 15:6). righteousness. See notes on 1:17; 3:21.

4:4, 5 Broadening his argument from Abraham to all men, the apostle here makes it clear that the forensic act of declaring a man righteous is completely apart from any kind of human work. If salvation were on the basis of one’s own effort, God would owe salvation as a debt—but salvation is always a sovereignly given gift of God’s grace (3:24; Eph. 2:8, 9) to those who believe (cf. 1:16). Since faith is contrasted with work, faith must mean the end of any attempt to earn God’s favor through personal merit.

4:5 justifies the ungodly. Only those who relinquish all claims to goodness and acknowledge they are ungodly are candidates for justification (cf. Luke 5:32). accounted. See note on v. 3.

4:6–8 Paul turns for support of his argument to Ps. 32:1, 2, a penitential psalm written by David after his adultery with Bathsheba and his murder of her husband (2 Sam. 11). In spite of the enormity of his sin and the utter absence of personal merit, David knew the blessing of imputed righteousness.

4:9–12 Paul anticipated what his Jewish readers would be thinking: If Abraham was justified by his faith alone, why did God command him and his descendants to be circumcised? His response not only answers those concerned with circumcision, but the millions who still cling to some other kind of religious ceremony or activity as their basis for righteousness. See notes on Gen. 15:6.

4:9 circumcised. This refers to Jews (see notes on Gen. 17:11–14; cf. Acts 15:19–29; Rom. 2:25–29; 4:11; Gal. 5:1–4; 6:12; Phil. 3:2–5). uncircumcised. All Gentiles (see notes on 2:25–29).

4:10 Not while…but while uncircumcised. The chronology of Genesis proves Paul’s case. Abraham was 86 when Ishmael was born (Gen. 16:16), and Abraham was 99 when he was circumcised. But God declared him righteous before Ishmael had even been conceived (Gen. 15:6; 16:2–4)—at least 14 years before Abraham’s circumcision.

4:11, 12 the father of all those who believe. Racially, Abraham is the father of all Jews (circumcised); spiritually, he is the father of both believing Jews (v. 12) and believing Gentiles (uncircumcised; v. 11). Cf. 4:16; Gal. 3:29.

4:11 sign. This indicates man’s need for spiritual cleansing (cf. 2:28, 29; Jer. 4:3, 4; 9:24–26) and of the covenant relationship between God and His people (see note on Gen. 17:11). seal. An outward demonstration of the righteousness God had credited to him by faith.

4:13–15 Just as Abraham was not justified by the rite of circumcision (vv. 9–12), neither was he justified by keeping the Mosaic law (vv. 13–15).

4:13 promise…heir of the world. This refers to Christ and is the essence of the covenant God made with Abraham and his descendants (see notes on Gen. 12:3; cf. Gen. 15:5; 18:18; 22:18). The final provision of that covenant was that through Abraham’s seed all the world would be blessed (Gen. 12:3). Paul argues that “the seed” refers specifically to Christ and that this promise really constituted the gospel (Gal. 3:8, 16; cf. John 8:56). All believers, by being in Christ, become heirs of the promise (Gal. 3:29; cf. 1 Cor. 3:21–23). not…through the law. That is, not as a result of Abraham’s keeping the law. righteousness of faith. Righteousness received from God by faith (see note on 1:17).

4:14 those who are of the law. If only those who perfectly keep the law—an impossibility—receive the promise, faith has no value. promise…of no effect. Making a promise contingent on an impossible condition nullifies the promise (see note on v. 13).

4:15 law brings about wrath. By exposing man’s sinfulness (cf. 7:7–11; Gal. 3:19, 24).

4:16 of faith. Justification is through faith alone (see notes on 1:16, 17 and 3:24). according to grace. But the power of justification is God’s great grace (see note on 1:5), not man’s faith. promise. See note on v. 13. those who are of the law. Believing Jews. those who are of the faith of Abraham. Believing Gentiles. father of us all. See note on v. 11.

4:17 as it is written. Quoted from Gen. 17:5. gives life to the dead. Abraham had experienced this firsthand (Heb. 11:11, 12; cf. Rom. 4:19). calls those things which do not exist as though they did. This is another reference to the forensic nature of justification. God can declare believing sinners to be righteous even though they are not, by imputing His righteousness to them, just as God made or declared Jesus “sin” and punished Him, though He was not a sinner. Those whom He justifies, He will conform to the image of His Son (8:29, 30).

4:18–25 Having shown that justification is through faith not works (vv. 1–8), and that it is by grace, not the keeping of law (vv. 9–17), Paul now concludes by showing that it results from divine power, not human effort (vv. 18–25).

4:18 contrary to hope. From the human perspective, it seemed impossible (cf. v. 19). Cf. Gen. 17:5. what was spoken. Quoted from Gen. 15:5.

4:19 weak in faith. When doubt erodes one’s confidence in God’s Word. the deadness of Sarah’s womb. She was only 10 years younger than Abraham (Gen. 17:17), 90 years old (well past childbearing age) when they received the promise of Isaac.

4:20 the promise. Of the birth of a son (Gen. 15:4; 17:16; 18:10). giving glory to God. Believing God affirms His existence and character and thus gives Him glory (cf. Heb. 11:6; 1 John 5:10).

4:22 therefore. Because of his genuine faith (see Gen. 15:6).

4:23 not…for his sake alone. All Scripture has universal application (cf. 15:4; 2 Tim. 3:16, 17), and Abraham’s experience is no exception. If Abraham was justified by faith, then all others are justified on the same basis.

4:25 A paraphrase of the LXX (Gr. translation of the OT) rendering of Is. 53:12. Perhaps these words were adapted to and quoted from an early Christian confession or hymn. delivered up. I.e., crucified. because of our justification. The resurrection provided proof that God had accepted the sacrifice of His Son and would be able to be just and yet justify the ungodly.

Romans 5

5:1–11 Paul completed his case that God justifies sinners on the basis of faith alone, and he turned his pen to counter the notion that although believers receive salvation by faith, they will preserve it by good works. He argues that they are bound eternally to Jesus Christ, preserved by His power and not by human effort (cf. Is. 11:5; Ps. 36:5; Lam. 3:23; Eph. 1:18–20; 2 Tim. 2:13; Heb. 10:23). For the Christian, the evidences of that eternal tie are: 1) his peace with God (v. 1); 2) his standing in grace (v. 2a); 3) his hope of glory (vv. 2b–5a); 4) his receiving of divine love (vv. 5b–8); 5) his certain escape of divine wrath (vv. 9, 10); and 6) his joy in the Lord (v. 11).

5:1 having been justified. The Gr. construction—and its Eng. translation—underscores that justification is a one-time legal declaration with continuing results (see note on 3:24), not an ongoing process. peace with God. Not a subjective, internal sense of calm and serenity, but an external, objective reality. God has declared Himself to be at war with every human being because of man’s sinful rebellion against Him and His laws (v. 10; cf. 1:18; 8:7; Ex. 22:24; Deut. 32:21, 22; Ps. 7:11; John 3:36; Eph. 5:6). But the first great result of justification is that the sinner’s war with God is ended forever (Col. 1:21, 22). Scripture refers to the end of this conflict as a person’s being reconciled to God (vv. 10, 11; 2 Cor. 5:18–20).

5:2 access. Used only twice elsewhere in the NT (Eph. 2:18; 3:12), this word always refers to the believer’s access to God through Jesus Christ. What was unthinkable to the OT Jew (cf. Ex. 19:9, 20, 21; 28:35) is now available to all who come (Jer. 32: 38, 40; Heb. 4:16; 10:19–22; cf. Matt. 27:51). stand. This refers to the permanent, secure position believers enjoy in God’s grace (cf. v. 10; 8:31–34; John 6:37; Phil. 1:6; 2 Tim. 1:12; Jude 24). hope of the glory of God. Unlike the Eng. word “hope,” the NT word contains no uncertainty; it speaks of something that is certain, but not yet realized. The believer’s ultimate destiny is to share in the very glory of God (8:29, 30; John 17:22; 2 Cor. 3:18; Phil. 3:20, 21; 1 John 3:1, 2), and that hope will be realized because Christ Himself secures it (1 Tim. 1:1). Without the clear and certain promises of the Word of God, the believer would have no basis for hope (15:4; Ps. 119:81, 114; Eph. 2:12; cf. Jer. 14:8).

5:3 tribulations. A word used for pressure, like that of a press squeezing the fluid from olives or grapes. Here they are not the normal pressures of living (cf. 8:35), but the inevitable troubles that come to followers of Christ because of their relationship with Him (Matt. 5:10–12; John 15:20; 2 Cor. 4:17; 1 Thess. 3:3; 2 Tim. 3:12; 1 Pet. 4:19). Such difficulties produce rich spiritual benefits (vv. 3, 4). perseverance. Sometimes translated “patience,” this word refers to endurance, the ability to remain under tremendous weight and pressure without succumbing (15:5; Col. 1:22, 23; 2 Thess. 1:4; Rev. 14:12).

5:4 character. A better translation is “proven character.” The Gr. word simply means “proof.” It was used of testing metals to determine their purity. Here the proof is Christian character (cf. James 1:12). Christians can glory in tribulations because of what those troubles produce.

5:5 love of God…poured out. God’s love for us (cf. v. 8) has been lavishly poured out to the point of overflowing within our hearts. Paul moves from the objective aspects of our security in Christ to the internal, more subjective. God has implanted within our hearts evidence that we belong to Him in that we love the One who first loved us (1 Cor. 16:22; cf. Gal. 5:22; Eph. 3:14–19; 1 John 4:7–10). Spirit who was given. A marvelous testimony to God’s love for us (8:9, 14, 16, 17; John 7:38, 39; 1 Cor. 6:19, 20; 12:13; Eph. 1:18).

5:6 without strength. Lit. “helpless.” Unregenerate sinners are spiritually dead and incapable of doing anything to help themselves (John 6:44; Eph. 2:1). in due time. At the moment God had chosen (cf. Gal. 4:4). Christ died for the ungodly. God’s love for His own is unwavering because it is not based on how lovable we are, but on the constancy of His own character; God’s supreme act of love came when we were at our most undesirable (cf. Matt. 5:46).

5:7 righteous man…good man. As uncommon as such a sacrifice is, Paul’s point is that we were neither of these persons—yet Christ sacrificed Himself for us.

5:9 Much more. What Paul is about to say is even more amazing and wonderful. justified. See note on 3:24. by His blood. Through His violent, substitutionary death. References to the blood of the Savior include the reality that He bled in His death (a necessity to fulfill the OT imagery of sacrifice), but are not limited to the fluid itself. NT writers also use the term “blood” as a graphic way to describe violent death (see Matt. 23:30, 35; 27:4–8, 24, 25; John 6:53–56; Acts 5:28; 20:26). References to the Savior’s blood are not simply pointing to the fluid, but at His death and entire atoning work (cf. 3:25; Eph. 1:7; 2:13; Col. 1:14, 20; Heb. 9:12; 10:19; 13:12; 1 Pet. 1:2, 19; 1 John 1:7; Rev. 1:5). wrath. See note on 1:18. Christ bore the full fury of God’s wrath in the believing sinner’s place, and there is none left for him (see 8:1; 1 Thess. 1:10; 5:9).

5:10 saved by His life. When we were God’s enemies, Christ was able by His death to reconcile us to God. Certainly now that we are God’s children, the Savior can keep us by His living power.

5:11 reconciliation. This is between God and sinners. See notes on 2 Cor. 5:18–20.

5:12–21 In one of the most enigmatic passages in the entire book, Paul sets out to show how one man’s death can provide salvation for many. To prove his point, he uses Adam to establish the principle that it is possible for one man’s actions to inexorably affect many other people.

5:12 just as…sin entered. Not a particular sin, but the inherent propensity to sin entered the human realm; men became sinners by nature. Adam passed to all his descendants the inherent sinful nature he possessed because of his first disobedience. That nature is present from the moment of conception (Ps. 51:5), making it impossible for man to live in a way that pleases God. Satan, the father of sin (1 John 3:8), first brought temptation to Adam and Eve (Gen. 3:1–7). through one man. When Adam sinned, all mankind sinned in his loins (v. 18; cf. Heb. 7:7–10). Since his sin transformed his inner nature and brought spiritual death and depravity, that sinful nature would be passed on seminally to his posterity as well (Ps. 51:5). death. Adam was not originally subject to death, but through his sin it became a grim certainty for him and his posterity. Death has 3 distinct manifestations: 1) spiritual death or separation from God (cf. Eph. 2:1, 2; 4:18); 2) physical death (Heb. 9:27); and 3) eternal death (also called the second death), which includes not only eternal separation from God, but eternal torment in the lake of fire (Rev. 20:11–15). because all sinned. Because all humanity existed in the loins of Adam, and have through procreation inherited his fallenness and depravity, it can be said that all sinned in him. Therefore, humans are not sinners because they sin, but rather they sin because they are sinners.

5:13 sin is not imputed. See note on 2 Cor. 5:19. Though all men were regarded as sinners (v. 12), because there was no explicit list of commands, there was no strict accounting of their specific points of violation. when there is no law. The period from Adam to Moses, when God had not yet given the Mosaic law.

5:14 Nevertheless death reigned. But even without the law, death was universal. All men from Adam to Moses were subject to death, not because of their sinful acts against the Mosaic law (which they did not yet have), but because of their own inherited sinful nature. not sinned…likeness…of Adam. Those who had no specific revelation as did Adam (Gen. 2:16, 17) or those who had the Mosaic law (cf. v. 13), but nevertheless sinned against the holiness of God, i.e., those who “sinned without law” (2:12). a type of Him…to come. Both Adam and Christ were similar in that their acts affected many others. This phrase serves as transition from the apostle’s discussion of the transference of Adam’s sin to the crediting of Christ’s righteousness.

5:15–21 In this passage Paul explores the contrasts between the condemning act of Adam and the redemptive act of Christ. They were different in their effectiveness (v. 15), their extent (v. 16), their efficacy (v. 17), their essence (vv. 18, 19), and their energy (vv. 20, 21).

5:15 many died. Paul uses the word “many” with two distinct meanings in v. 15, just as he will the word “all” in v. 18. He has already established that all men, without exception, bear the guilt of sin and are therefore subject to death (see notes on v. 12). So the “many” who die must refer to all Adam’s descendants. much more. Christ’s one act of redemption was immeasurably greater than Adam’s one act of condemnation.

5:16 the gift. Salvation by grace. the judgment…from one offense. See notes on v. 12. condemnation. The divine guilty verdict; the opposite of justification. many offenses. Adam brought upon all men the condemnation for only one offense—his willful act of disobedience. Christ, however, delivers the elect from the condemnation of many offenses. justification. See note on 3:24.

5:17 death reigned. Adam’s sin brought universal death—exactly opposite the result he expected and Satan had promised: “You will be like God” (Gen. 3:5). Christ’s sacrifice brought salvation to those who believe. gift of righteousness. See notes on 1:17 and 3:24; see also 2 Cor. 5:21; Phil. 3:8, 9. will reign in life. Unlike Adam’s act, Christ’s act has—and will—accomplish exactly what He intended (cf. Phil. 1:6), i.e., spiritual life (cf. Eph. 2:5).

5:18, 19 Summaries of the analogy of Adam and Christ.

5:18 condemnation. See note on v. 16. one Man’s righteous act. Not a reference to a single event, but generally to Christ’s obedience (cf. v. 19; Luke 2:49; John 4:34; 5:30; 6:38), culminating in the greatest demonstration of that obedience, death on a cross (Phil. 2:8). free gift…to all men. This cannot mean that all men will be saved; salvation is only for those who exercise faith in Jesus Christ (cf. 1:16, 17; 3:22, 28; 4:5, 13). Rather, like the word “many” in v. 15, Paul is using “all” with two different meanings for the sake of parallelism, a common practice in the Heb. OT.

5:19 made righteous. This expression probably refers to one’s legal status before God and not an actual change in character, since Paul is contrasting justification and condemnation throughout this passage, and he has not yet introduced the doctrine of sanctification (chaps. 6–8) which deals with the actual transformation of the sinner as a result of redemption.

5:20 the law entered. Cf. Gal. 3:19. Although the Mosaic law is not flawed (7:12), its presence caused man’s sin to increase (cf. 7:8–11). Thus it made men more aware of their own sinfulness and inability to keep God’s perfect standard (7:7; Gal. 3:21, 22), and it served as a tutor to drive them to Christ (Gal. 3:24).

5:21 This is the final summary of the analogy of Adam and Christ.

Romans 6

6:1—8:39 Paul moves from demonstrating the doctrine of justification, which is God’s declaring the believing sinner righteous (3:20–5:21), to demonstrating the practical ramifications of salvation on those who have been justified. He specifically discusses the doctrine of sanctification, which is God’s producing actual righteousness in the believer (6:1—8:39).

6:1–10 He begins his lesson on sanctification by arguing that in spite of their past, all whom God has justified will experience personal holiness (cf. 1 Cor. 6:9–11a; 1 Tim. 1:12, 13).

6:1 Shall we continue in sin. Because of his past Pharisaic experience, Paul was able to anticipate the major objections of his critics. He had already alluded to this criticism, that by preaching a justification based solely on the free grace of God, he was encouraging people to sin (cf. 3:5, 6, 8).

6:2 Certainly not! Lit. “may it never be!” Used 14 times in Paul’s epistles (10 in Romans: 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11), this expression is the strongest Gr. idiom for repudiating a statement, and it contains a sense of outrage that anyone would ever think the statement was true. we…died to sin. Not a reference to the believer’s ongoing daily struggle with sin, but to a one-time event completed in the past. Because we are “in Christ” (6:11; 8:1), and He died in our place (5:6–8), we are counted dead with Him. This is the fundamental premise of chap. 6, and Paul spends the remainder of the chapter explaining and supporting it.

6:3 baptized into Christ Jesus. This does not refer to water baptism. Paul is actually using the word “baptized” in a metaphorical sense, as we might in saying someone was immersed in his work, or underwent his baptism of fire when experiencing some trouble. All Christians have, by placing saving faith in Him, been spiritually immersed into the person of Christ, that is, united and identified with Him (cf. 1 Cor. 6:17; 10:2; Gal. 3:27; 1 Pet. 3:21; 1 John 1:3; see note on Acts 2:38). Certainly water baptism pictures this reality, which is the purpose—to show the transformation of the justified. into His death. This means that immersion or identification is specifically with Christ’s death and resurrection, as the apostle will explain (see 6:4–7).

6:4 buried with Him. Since we are united by faith with Him, as baptism symbolizes, His death and burial become ours. newness of life. This is true if, in Christ, we died and were buried with Him, we have also been united with Him in His resurrection. There is a new quality and character to our lives, a new principle of life. This speaks of the believer’s regeneration (cf. Ezek. 36:26; 2 Cor. 5:17; Gal. 6:15; Eph. 4:24). Whereas sin describes the old life, righteousness describes the new.

6:6 our old man. A believer’s unregenerate self. The Gr. word for “old” does not refer to something old in years but to something that is worn out and useless. Our old self died with Christ, and the life we now enjoy is a new divinely-given life that is the life of Christ Himself (cf. Gal. 2:20). We have been removed from the unregenerate self’s presence and control, so we should not follow the remaining memories of its old sinful ways as if we were still under its evil influence (see notes on Eph. 4:20–24; Gal. 5:24; Col. 3:9, 10). body of sin. Essentially synonymous with “our old man.” Paul uses the terms “body” and “flesh” to refer to sinful propensities that are intertwined with physical weaknesses and pleasures (e.g., 8:10, 11, 13, 23). Although the old self is dead, sin retains a foothold in our temporal flesh or our unredeemed humanness, with its corrupted desires (7:14–24). The believer does not have two competing natures, the old and the new; but one new nature that is still incarcerated in unredeemed flesh (see note on v. 12). But the term “flesh” is not equivalent to the physical body, which can be an instrument of holiness (v. 19; 12:1; 1 Cor. 6:20). done away. Rendered powerless or inoperative.

6:7 has died. Through his union with Christ (see note on v. 3). freed from sin. No longer under its domination and control.

6:8 we shall also live with Him. The context suggests that Paul means not only that believers will live in the presence of Christ for eternity, but also that all who have died with Christ, which is true of all believers, will live a life here that is fully consistent with His holiness.

6:9 dominion. Mastery, control, or domination. Cf. vv. 11, 12.

6:10 He died to sin. Christ died to sin in two senses: 1) in regard to sin’s penalty—He met its legal demands upon the sinner; and 2) in regard to sin’s power—forever breaking its power over those who belong to Him. And His death will never need repeating (Heb. 7:26, 27; 9:12, 28; 10:10; cf. 1 Pet. 3:18). Paul’s point is that believers have died to sin in the same way. He lives to God. For God’s glory.

6:11–14 Paul addresses the logical conclusion of his readers: If the old self is dead, why is there continually a struggle with sin and how can the new self become dominant (see also 7:1–25)? His exhortation is contained in 2 key words: “reckon” (vv. 11b, 12) and “present” (vv. 13, 14).

6:11 Likewise. This implies the importance of his readers’ knowing what he just explained. Without that foundation, what he is about to teach will not make sense. Scripture always identifies knowledge as the foundation for one’s practice (cf. Col. 3:10). reckon. While it simply means to count or number something, it was often used metaphorically to refer to having an absolute, unreserved confidence in what one’s mind knows to be true—the kind of heartfelt confidence that affects his actions and decisions. Paul is not referring to mind games in which we trick ourselves into thinking a certain way. Rather he is urging us to embrace by faith what God has revealed to be true. dead…to sin. See vv. 2–7. in Christ. Paul’s favorite expression of our union with Christ. This is its first occurrence in Romans (cf. Eph. 1:3–14).

6:12 mortal body. The only remaining repository where sin finds the believer vulnerable. The brain and its thinking processes are part of the body and thus tempt our souls with its sinful lusts (see note on v. 6; cf. 8:22, 23; 1 Cor. 15:53; 1 Pet. 2:9–11).

6:13 present. Refers to a decision of the will. Before sin can have power over a believer, it must first pass through his will (cf. Phil. 2:12, 13). your members. The parts of the physical body, the headquarters from which sin operates in the believer (7:18, 22–25; cf. 12:1; 1 Cor. 9:27). instruments of unrighteousness. Tools for accomplishing that which violates God’s holy will and law.

6:14 sin shall not have dominion. Sin must be able to exercise control in our bodies or Paul’s admonition becomes unnecessary (v. 13). But sin does not have to reign there; so the apostle expresses his confidence that those who are Christ’s will not allow it to. not under law but under grace. This does not mean God has abrogated His moral law (3:31; cf. Matt. 5:17–19). The law is good, holy, and righteous (7:12; cf. 1 Tim. 1:8), but it cannot be kept, so it curses. Since it cannot assist anyone to keep God’s moral standard (cf. 7:7–11), it can only show the standard and thus rebuke and condemn those who fail to keep it. But the believer is no longer under the law as a condition of acceptance with God—an impossible condition to meet and one designed only to show man his sinfulness (see notes on 3:19, 20; cf. Gal. 3:10–13)—but under grace, which enables him to truly fulfill the law’s righteous requirements (7:6; 8:3, 4). Chapter 7 is Paul’s complete commentary on this crucial expression.

6:15–23 This section continues Paul’s discussion of sanctification by reminding his readers of their past slavery to sin and their new slavery to righteousness. He wants them to live in submission to their new master, Jesus Christ, and not to be entangled again with the sins that characterized their old life, sins which no longer have any claim over them.

6:15 Shall we sin. Cf. 3:5, 6, 8; 6:1. not under law but under grace. See note on v. 14.

6:17 form of doctrine…delivered. In the Gk. “form” is a word for a mold such as a craftsman would use to cast molten metal. Paul’s point is that God pours His new children into the mold of divine truth (12:2; cf. Titus 2:1). New believers have an innate and compelling desire to know and obey God’s Word (1 Pet. 2:2).

6:18 having been set free. See note on v. 2. slaves of righteousness. See v. 16.

6:19 human terms…weakness of your flesh. Paul’s use of the master/slave analogy was an accommodation to their humanness and their difficulty in grasping divine truth. your members. See note on v. 13. more lawlessness. Like a vicious animal, sin’s appetite only grows when it is fed (Gen. 4:7).

6:21 fruit. Or benefit.

6:22 set free from sin. See note on v. 2. holiness. The benefit of being slaves to God is sanctification, the outcome of which is eternal life.

6:23 This verse describes two inexorable absolutes: 1) spiritual death is the paycheck for every man’s slavery to sin; and 2) eternal life is a free gift God gives undeserving sinners who believe in His Son (cf. Eph. 2:8, 9).

Romans 7

7:1—8:4 Knowing that his readers—especially Jewish ones—would have many questions about how the law relates to their faith in Christ, Paul sets out to explain that relationship (he refers to the law 27 times in this passage). In a detailed explanation of what it means not to be under law, but under grace (6:14, 15), Paul teaches that: 1) the law can no longer condemn a believer (7:1–6); 2) it convicts unbelievers (and believers) of sin (7:7–13); 3) it cannot deliver a believer from sin (7:14–25); and 4) believers who walk in the power of the Spirit can fulfill the law (8:1–4).

7:1 know the law. Lit. “those who know law.” Although Paul intends to include God’s written law, he is not referring to any specific law code, but to a principle that is true of all law—Greek, Roman, Jewish, or biblical. dominion. I.e., jurisdiction. No matter how serious a criminal’s offenses may be, he is no longer subject to prosecution and punishment after he dies.

7:2, 3 These two verses are not a complex allegory, but a simple analogy, using marriage law to illustrate the point Paul just made about law’s jurisdiction (v. 1). This passage is not teaching that only the death of a spouse frees a Christian to remarry; it is not teaching about divorce and remarriage at all. Both Christ and Paul have fully addressed those issues elsewhere (cf. Matt. 5:31, 32; 19:3–12; 1 Cor. 7:10–15).

7:3 The law that governs a married woman’s actions no longer has any jurisdiction over her once her husband dies. Widows are free to marry again, and Paul even encourages younger ones to remarry as long as their potential mate is a believer (1 Cor. 7:39; 1 Tim. 5:14). Even the legitimately divorced can marry again (see notes on 1 Cor. 7:8, 9).

7:4 Therefore. The logical conclusion or application of Paul’s brief argument (vv. 1–3) follows. become dead. The Gr. construction of this verb emphasizes two important points: 1) this death happened at a point in time, with results that are complete and final; and 2) someone else—in this case God Himself—initiated this death (lit. “you were made to die”). In response to faith in His Son, God makes the believing sinner forever dead to the condemnation and penalty of the law (cf. 8:1). through the body of Christ. Because, as the substitute for sinners, He suffered the penalty of death that the law demanded. be married to another. Just as the widow in Paul’s analogy (vv. 2, 3) was freed to remarry, the believer has been freed from his hostile relationship to a law that condemned him, and can, therefore, be remarried—this time to Christ (cf. 2 Cor. 11:2; Eph. 5:24–27). fruit. A transformed life that manifests new attitudes (Gal. 5:22, 23) and actions (John 15:1, 2; Phil. 1:11; cf. 2 Cor. 5:21; Gal. 2:19, 20; Eph. 2:10; see note on 1:13).

7:5 flesh. Scripture uses this term in a non-moral sense to describe man’s physical being (John 1:14), and in a morally evil sense to describe man’s unredeemed humanness (see notes on 6:6; Rom. 8; Gal. 5; Eph. 2), i.e., that remnant of the old man which will remain with each believer until each receives his or her glorified body (8:23). “In the flesh” here describes a person who is able to operate only in the sphere of fallen mankind—an unredeemed, unregenerate person (8:9). Although the believer can manifest some of the deeds of the flesh, he can never again be “in the flesh.” sinful passions. The overwhelming impulses to think and do evil, which characterize those who are “in the flesh” (Eph. 2:3). aroused by the law. The unbeliever’s rebellious nature is awakened when restrictions are placed on him and makes him want to do the very things the law forbids (see note on v. 8; cf. 1:32). our members. See note on 6:13. fruit to death. The sinful passions at work in unbelievers produce a harvest of eternal death (see note on 5:12; cf. Gal. 6:7, 8).

7:6 delivered from the law. Not freedom to do what God’s law forbids (6:1, 15; 8:4; cf. 3:31), but freedom from the spiritual liabilities and penalties of God’s law (see note on v. 4; cf. Gal. 3:13). Because we died in Christ when He died (see note on 6:2), the law with its condemnation and penalties no longer has jurisdiction over us (vv. 1–3). serve. This is the verb form of the word for “bondservant” (see note on 1:1), but here it is parallel to being slaves of righteousness (cf. 6:18, 19, 22), emphasizing that this service is not voluntary. Not only is the believer able to do what is right, he will do what is right. the newness of the Spirit. A new state of mind which the Spirit produces, characterized by a new desire and ability to keep the law of God (see note on 8:4). oldness of the letter. The external, written law code that produced only hostility and condemnation.

7:7 Is the law sin? Paul wanted to make certain his readers did not conclude (from vv. 4–6) that the law itself was evil (cf. v. 12). I would not have known sin. The law reveals the divine standard, and as believers compare themselves against that standard, they can accurately identify sin, which is the failure to meet the standard. Paul uses the personal pronoun “I” throughout the rest of the chapter, using his own experience as an example of what is true of unredeemed mankind (vv. 7–12) and true of Christians (vv. 13–25). covet. Quoted from Ex. 20:17; Deut. 5:21.

7:8 opportunity by the commandment. The word “opportunity” describes a starting point or base of operations for an expedition. Sin uses the specific requirements of the law as a base of operation from which to launch its evil work. Confronted by God’s law, the sinner’s rebellious nature finds the forbidden thing more attractive, not because it is inherently attractive, but because it furnishes an opportunity to assert one’s self-will. sin was dead. Not lifeless or nonexistent (see notes on 5:12, 13), but dormant. When the law comes, sin becomes fully active and overwhelms the sinner.

7:9 without the law. Not ignorance of or lack of concern for the law (cf. Phil. 3:6), but a purely external, imperfect conception of it. when the commandment came. When he began to understand the true requirements of God’s moral law at some point prior to his conversion. sin revived. He realized his true condition as a desperately wicked sinner (cf. 1 Tim. 1:15). I died. He realized his deadness, spiritually; that all his religious credentials and accomplishments were rubbish (Phil. 3:7, 8).

7:10 was to bring life. Theoretically, perfect obedience to the law could bring eternal life, and with it happiness and holiness. But no one except Christ has—or could—ever fully obey it (2 Cor. 5:21; see note on 10:5).

7:11 sin…deceived me. By leading him to expect life from his keeping of the law, when what he found was death (v. 10); and by convincing him that he is acceptable to God because of his own merit and good works.

7:12 The fact that the law reveals, arouses, and condemns sin, bringing death to the sinner, does not mean that the law is evil (cf. v. 7). Rather the law is a perfect reflection of God’s holy character (cf. vv. 14, 16, 22; Ps. 19:7–11) and the standard for believers to please Him.

7:13 Has then what is good become death. Sin is the cause of spiritual death, not the good law. sin…might become…sinful. An awareness of the true nature of sin and its deadly character, which brings the sinner to see his need of salvation—the very purpose God intended the law to serve (Gal. 3:19–22).

7:14–25 Some interpret this chronicle of Paul’s inner conflict as describing his life before Christ. They point out that Paul describes the person as “sold under sin” (v. 14); as having “nothing good” in him (v. 18); and as a “wretched man” trapped in a “body of death” (v. 24). Those descriptions seem to contradict the way Paul describes the believer in chap. 6 (cf. vv. 2, 6, 7, 11, 17, 18, 22). However, it is correct to understand Paul here to be speaking about a believer. This person desires to obey God’s law and hates his sin (vv. 15, 19, 21); he is humble, recognizing that nothing good dwells in his humanness (v. 18); he sees sin in himself, but not as all that is there (vv. 17, 20–22); and he serves Jesus Christ with his mind (v. 25). Paul has already established that none of those attitudes ever describe the unsaved (cf. 1:18–21, 32; 3:10–20). Paul’s use of present tense verbs in vv. 14–25 strongly supports the idea that he is describing his life currently as a Christian. For those reasons, it seems certain that chap. 7 describes a believer. However, of those who agree that this is a believer, there is still disagreement. Some see a carnal, fleshly Christian; others a legalistic Christian, frustrated by his feeble attempts in his own power to please God by keeping the Mosaic law. But the personal pronoun “I” refers to the apostle Paul, a standard of spiritual health and maturity. So, in vv. 14–25 Paul must be describing all Christians—even the most spiritual and mature—who, when they honestly evaluate themselves against the righteous standard of God’s law, realize how far short they fall. He does so in a series of 4 laments (vv. 14–17, 18–20, 21–23, 24, 25).

7:14 the law is spiritual. I.e., it reflects God’s holy character. carnal. Lit. “of flesh.” This means earthbound, mortal, and still incarcerated in unredeemed humanness. Paul does not say he is still “in the flesh” (see note on 7:5), but the flesh is in him. sold under sin. Sin no longer controls the whole man (as with an unbeliever; cf. 6:6), but it does hold captive the believer’s members, or his fleshly body (v. 23; cf. v. 18). Sin contaminates him and frustrates his inner desire to obey the will of God.

7:15 understand. This refers to knowledge that goes beyond the factual and includes the idea of an intimate relationship (cf. Gal. 4:9). By extension, this word was sometimes used to express approving or accepting (cf. 1 Cor. 8:3). That is its sense here, i.e., Paul found himself doing things he did not approve of.

7:16 I agree with the law that it is good. Paul’s new nature defends the divine standard—the perfectly righteous law is not responsible for his sin (v. 12). His new self longs to honor the law and keep it perfectly (v. 22).

7:17 no longer I who do it. The Gr. adverb for “no longer” signifies a complete and permanent change. Paul’s new inner self (see note on 6:6), the new “I,” no longer approved of the sin that was still residing in his flesh, like his old self did (cf. v. 22; Gal. 2:20), but rather, strongly disapproved. Many have misconstrued Paul’s comments as abdicating personal responsibility for his sin by embracing a form of Greek dualism (which would later spawn Gnosticism; see Introduction to 1 John). Dualism taught that the body is evil and the spirit is good, so its adherents sinned with impunity by claiming they were not responsible; their sin was entirely the product of their physical bodies, while their spirits remained untouched and unsullied. But the apostle has already acknowledged personal guilt for his sin (v. 14; cf. 1 John 1:10). sin that dwells in me. His sin does not flow out of his new redeemed innermost self (“I”), but from his unredeemed humanness, his flesh “in me” (Gal. 5:17).

7:18 in me…nothing good dwells. The flesh serves as a base camp from which sin operates in the Christian’s life. It is not sinful inherently (see note 6:6), but because of its fallenness, it is still subject to sin and is thoroughly contaminated. my flesh. The part of the believer’s present being that remains unredeemed (see notes on 6:6, 12; 7:5).

7:20 no longer I who do it, but sin. See note on v. 17.

7:21 law. Not a reference to God’s law, but to an inviolable spiritual principle.

7:22 I delight in the law of God. The believer’s justified, new inner self no longer sides with sin, but joyfully agrees with the law of God against sin (Pss. 1:2; 119:14, 47, 77, 105, 140; cf. 2 Cor. 4:16; Eph. 3:16).

7:23 another law. A corresponding spiritual principle to the one in v. 21. But this principle, which Paul identifies as “the law of sin,” operates in the members of his body—that is, his unredeemed and still sinful humanness (see note on 6:6)—waging war against his desire to obey God’s law. law of my mind. Equivalent to the new inner self (2 Cor. 5:17; see notes on 6:6), which longs to obey the law of God (see notes on vv. 21, 22). Paul is not saying his mind is spiritual and his body is inherently evil (see note on v. 17).

7:24 wretched man. In frustration and grief, Paul laments his sin (cf. Pss. 38:14; 130:1–5). A believer perceives his own sinfulness in direct proportion to how clearly he sees the holiness of God and perfection of His law. deliver. This word means “to rescue from danger” and was used of a soldier pulling his wounded comrade from the battlefield. Paul longed to be rescued from his sinful flesh (cf. 8:23). body of death. The believer’s unredeemed humanness, which has its base of operation in the body (see notes on 6:6, 12; 7:5). Tradition says that an ancient tribe near Tarsus tied the corpse of a murder victim to its murderer, allowing its spreading decay to slowly infect and execute the murderer—perhaps that is the image Paul has in mind.

7:25 The first half of this verse answers the question Paul just raised (v. 24)—he is certain that Christ will eventually rescue him when He returns (cf. 8:18, 23; 1 Cor. 15:52, 53, 56, 57; 2 Cor. 5:4). The second half summarizes the two sides of the struggle Paul has described (vv. 14–24). with the mind. See note on v. 23. I myself. Paul’s new redeemed self (see note on 6:6). the flesh. See notes on 6:6, 12; 7:5. law of sin. See note on v. 23.

Romans 8

8:1 therefore. The result or consequence of the truth just taught. Normally it marks the conclusion of the verses immediately preceding it. But here it introduces the staggering results of Paul’s teaching in the first 7 chapters: that justification is by faith alone on the basis of God’s overwhelming grace. no condemnation. Occurring only 3 times in the NT, all in Romans (cf. 5:16, 18), “condemnation” is used exclusively in judicial settings as the opposite of justification. It refers to a verdict of guilty and the penalty that verdict demands. No sin a believer can commit—past, present, or future—can be held against him, since the penalty was paid by Christ and righteousness was imputed to the believer. And no sin will ever reverse this divine legal decision (see note on v. 33). those…in Christ Jesus. I.e., every true Christian; to be in Christ means to be united with Him (see notes on 6:2, 11; cf. 6:1–11; 1 Cor. 12:13, 27; 15:22). walk according to the flesh…the Spirit. This phrase is not found here in the earliest manuscripts but only at the end of v. 4, perhaps indicating an inadvertent copyist insertion.

8:2–30 The Spirit, who was mentioned only once in chaps. 1–7 (cf. 1:4), is referred to nearly 20 times in chap. 8. He frees us from sin and death (vv. 2, 3); enables us to fulfill God’s law (v. 4); changes our nature and grants us strength for victory over our unredeemed flesh (vv. 5–13); confirms our adoption as God’s children (vv. 14–16); and guarantees our ultimate glory (vv. 17–30).

8:2 The word “for” introduces the reason there is no condemnation for the believer; the Spirit has replaced the law that produced only sin and death (7:5, 13) with a new, simple law that produces life: the law of faith (3:27), or the message of the gospel. the law of the Spirit of life. Synonymous with the gospel, the law of faith. the law of sin and death. The law of God. Although it is good, holy, and righteous (7:12), because of the weakness of the flesh (see notes on 7:7–11; 8:3), it can produce only sin and death (7:5, 13).

8:3 what the law could not do. Deliver sinners from its penalty (Acts 13:38, 39; Gal. 3:10) or make them righteous (Gal. 3:21). weak…the flesh. Because of the sinful corruption of unregenerate men, the law was powerless to produce righteousness (Gal. 3:21). His own Son. See notes on Ps. 2:7; Gal. 4:4; Phil. 2:6, 7; Heb. 1:1–5. in the likeness of sinful flesh. Although in His incarnation Christ became fully man (see note on 1:3), He took only the outward appearance of sinful flesh, because He was completely without sin (Heb. 4:15). condemned sin in the flesh. God’s condemnation against sin was fully poured out on the sinless flesh of Christ (Is. 53:4–8; cf. Phil. 2:7).

8:4 righteous requirement of the law. The thoughts, words, and deeds which the moral law of God demands. The ceremonial aspect of the Mosaic law has been set aside (Col. 2:14–17), and the basic responsibility for the civil aspect, which shows the application of the moral law in a community, has been transferred to human government (13:1–7). The moral law finds its basis in the character of God and is presented in outline form in the Ten Commandments; its most condensed form is in Jesus’ commands to love God and to love one’s neighbor as one’s self. It has never been abrogated, but finds its authority in the New Covenant. Every unbeliever is still under its requirement of perfection and its condemnation, until he comes to Christ (Gal. 3:23–25) and every believer still finds in it the standard for behavior. fulfilled. Although the believer is no longer in bondage to the moral law’s condemnation and penalty (7:6), the law still reflects the moral character of God and His will for His creatures. But what the external, written code was unable to accomplish, the Spirit is able to do by writing the law on our hearts (Jer. 31:33, 34) and giving us the power to obey it. not walk according to the flesh but…the Spirit. Not an admonition, but a statement of fact that applies to all believers. “Walk” refers to a lifestyle, the habits of living and thinking that characterize a person’s life (cf. Luke 1:6; Eph. 4:17; 1 John 1:7). Since every true Christian is indwelt by the Spirit (v. 9), every Christian will manifest the fruit He produces in his life (Gal. 5:22, 23).

8:5 those who live…the flesh. All unbelievers (see note on v. 4). set their minds. This Gr. verb refers to a basic orientation of the mind—a mindset that includes one’s affections, mental processes, and will (cf. Phil. 2:2, 5; 3:15, 19; Col. 3:2). Paul’s point is that unbelievers’ basic disposition is to satisfy the cravings of their unredeemed flesh (Phil. 3:19; 2 Pet. 2:10). those who live…the Spirit. All believers (see note on v. 4).

8:6 carnally minded. In the Gr. “minded” is a noun form of the verb in v. 5. “Carnally” means “of flesh.” This is a simple spiritual equation: The person with the mind set on the flesh is spiritually dead (cf. 1 Cor. 2:14; Eph. 2:1). spiritually minded. This describes every Christian. The person with his mind set on the things of the Spirit is very much spiritually alive and at peace with God (see note on 5:1; cf. Eph. 2:5).

8:7 enmity against God. The unbeliever’s problem is much deeper than acts of disobedience, which are merely outward manifestations of inner fleshly compulsions. His basic inclinations and orientation toward gratifying himself—however outwardly religious or moral he may appear—are directly hostile to God. Even the good deeds unbelievers perform are not truly a fulfillment of God’s law, because they are produced by the flesh, for selfish reasons, and from a heart that is in rebellion (see note on 5:1).

8:8 in the flesh. See note on 7:5.

8:9 dwells. Refers to being in one’s own home. The Spirit of God makes His home in every person who trusts in Jesus Christ. Cf. 1 Cor. 6:19, 20; 12:13. When there is no evidence of His presence by the fruit He produces (Gal. 5:22, 23), a person has no legitimate claim to Christ as Savior and Lord.

8:10 the body is dead because of sin. The body is unredeemed and dead in sin (see notes on 6:6, 12; 7:5; cf. 8:11, 23). the Spirit is life because of righteousness. It is best to translate the word “spirit” as the person’s spirit, not the Holy Spirit. Paul is saying that if God’s Spirit indwells you (v. 9), the human spirit is alive (cf. Eph. 2:5) and can manifest true righteousness (cf. v. 4).

8:11 your mortal bodies. See note on 6:12; cf. 8:23.

8:12 the flesh. Our unredeemed humanness—that complex of sinful passions that sin generates through its one remaining domain, our bodies (see notes on 6:6, 12; 7:5).

8:13 put to death the deeds of the body. Paul’s first instruction concerning what his readers must do in the struggle with sin destroys several false views of how believers are made holy: 1) that in a crisis-moment we are immediately made perfect; 2) that we must “let God” take over while we remain idle; and 3) that some turning-point decision will propel us to a higher level of holiness. Rather, the apostle says the Spirit provides us with the energy and power to continually and gradually be killing our sins, a process never completed in this life. The means the Spirit uses to accomplish this process is our faithful obedience to the simple commands of Scripture (see notes on Eph. 5:18; Col. 3:16; cf. 13:14; Pss. 1:2; 119:11; Luke 22:40; John 17:17; 1 Cor. 6:18; 9:25–27; 1 Pet. 2:11).

8:14 led by the Spirit. Believers are not led through subjective, mental impressions or promptings to provide direction in making life’s decisions—something Scripture nowhere teaches. Instead, God’s Spirit objectively leads His children sometimes through the orchestration of circumstances (Acts 16:7) but primarily through: 1) illumination, divinely clarifying Scripture to make it understandable to our sinful, finite minds (Luke 24:44, 45; 1 Cor. 2:14–16; Eph. 1:17–19; cf. Eph. 3:16–19; Col. 1:9); and 2) sanctification, divinely enabling us to obey Scripture (Gal. 5:16, 17; 5:25). sons of God. When a person experiences the Spirit’s leading in those ways, he gains assurance that God has adopted him into His family (see notes on 8:15–17; 1 John 3:2; for other tests of true faith see Introduction to 1 John: Historical and Theological Themes).

8:15 spirit of bondage…to fear. Because of their life of sin, unregenerate people are slaves to their fear of death (Heb. 2:14, 15), and to their fear of final punishment (1 John 4:18). Spirit of adoption. Not primarily a reference to the transaction by which God adopts us (see notes on Eph. 1:5; Gal. 4:5, 6), but to a Spirit-produced awareness of the rich reality that God has made us His children, and, therefore, that we can come before Him without fear or hesitation as our beloved Father. It includes the confidence that we are truly sons of God. Abba. An informal, Aram. term for Father that conveys a sense of intimacy. Like the Eng. terms “Daddy” or “Papa,” it connotes tenderness, dependence, and a relationship free of fear or anxiety (cf. Mark 14:36).

8:16 bears witness with our spirit. In Roman culture, for an adoption to be legally binding, 7 reputable witnesses had to be present, attesting to its validity. God’s Holy Spirit confirms the validity of our adoption, not by some inner, mystical voice, but by the fruit He produces in us (Gal. 5:22, 23) and the power He provides for spiritual service (Acts 1:8).

8:17 heirs. Every believer has been made an heir of God, our Father (Matt. 25:34; Gal. 3:29; Eph. 1:11; Col. 1:12; 3:24; Heb. 6:12; 9:15; 1 Pet. 1:4). We will inherit eternal salvation (Titus 3:7), God Himself (Lam. 3:24; cf. Ps. 73:25; Rev. 21:3), glory (5:2), and everything in the universe (Heb. 1:2). Unlike the Jewish practice of the primacy of the firstborn son, under Roman law the inheritance was divided equally between the children, where the law more carefully protected possessions that had been inherited. joint heirs. God has appointed His Son to be heir of all things (Heb. 1:2). Every adopted child will receive by divine grace the full inheritance Christ receives by divine right (cf. Matt. 25:21; John 17:22; 2 Cor. 8:9). if…we suffer with Him. Proof of the believer’s ultimate glory is that he suffers—whether it comes as mockery, ridicule, or physical persecution—because of his Lord (Matt. 5:10–12; John 15:18–21; 2 Cor. 4:17; 2 Tim. 3:12).

8:18 glory…revealed in us. This looks forward to the resurrection of the body (v. 23) and the subsequent complete Christlikeness which is the believer’s eternal glory. See Phil. 3:20, 21; Col. 3:4; 1 John 3:2.

8:19 the creation. This includes everything in the physical universe except human beings, whom he contrasts with this term (vv. 22, 23). All creation is personified to be, as it were, longing for transformation from the curse and its effects. the revealing. Lit. “an uncovering,” or “an unveiling.” When Christ returns, God’s children will share His glory. See note on v. 18.

8:20 futility. This refers to the inability to achieve a goal or purpose. Because of man’s sin, God cursed the physical universe (Gen. 3:17–19), and now, no part of creation entirely fulfills God’s original purpose.

8:21 delivered. Cf. 2 Pet. 3:10; Rev. 21:4, 5.

8:23 firstfruits of the Spirit. Just as the first pieces of produce to appear on a tree provide hope of a future harvest, the fruit which the Spirit produces in us now (Gal. 5:22, 23) provides hope that we will one day be like Christ. groan. With grief over our remaining sinfulness (7:24; cf. Ps. 38:4, 9, 10). adoption. The process that began with God’s choice (Eph. 1:5) and included our actually becoming His children at salvation (Gal. 4:5–7) will culminate with our glorification—the full realization of our inheritance (see vv. 29, 30). redemption of our body. Not the physical body only, but all of man’s remaining fallenness (see notes on 6:6, 12; 7:5; cf. 1 Cor. 15:35–44; Phil. 3:20, 21; 2 Pet. 1:3, 4; 1 John 3:2).

8:24 hope. See note on 5:2.

8:26 Likewise. As the creation (v. 22) and believers (v. 23) both groan for ultimate restoration, the Spirit does as well. groanings which cannot be uttered. Divine articulations within the Trinity that cannot be expressed in words, but carry profound appeals for the welfare of every believer (cf. 1 Cor. 2:11). This work of the Holy Spirit parallels the high priestly work of intercession by the Lord Jesus on behalf of believers (see Heb. 2:17, 18; 4:14–16; 7:24–26).

8:27 the mind of the Spirit. No words are necessary because the Father understands and agrees with what the Spirit thinks. See note on Jude 20.

8:28 The best manuscript evidence records this verse as, “we know that God causes all things.…” good. In His providence, God orchestrates every event in life—even suffering, temptation, and sin—to accomplish both our temporal and eternal benefit (cf. Deut. 8:15, 16). called. Cf. v. 30; see note on 1:7. As always, in the NT epistles, this call is God’s effectual calling of His elect that brings them to salvation.

8:29 foreknew. Not a reference simply to God’s omniscience—that in eternity past He knew who would come to Christ. Rather, it speaks of a predetermined choice to set His love on us and established an intimate relationship—or His election (cf. Acts 2:23 rule of Gr. grammar, called the Granville Sharp rule, equates [pre]determination and “foreknowledge”; see notes on 1 Pet. 1:1, 2, and cf. with 1:20—the term must be interpreted the same in both verses). See notes on election in 9:11–23. predestined. Lit. “to mark out, appoint, or determine beforehand.” Those God chooses, He destines for His chosen end—that is, likeness to His Son (see notes on Eph. 1:4, 5, 11). conformed to the image of His Son. The goal of God’s predestined purpose for His own is that they would be made like Jesus Christ. This is the “prize of the upward call” (Phil. 3:14; cf. Eph. 4:13; Col. 1:28; Phil. 3:20, 21; 1 John 3:2). firstborn. The preeminent one, the only one who is the rightful heir (cf. Ps. 89:27; Col. 1:15–18; Rev. 1:5). Jesus Christ is the most notable one among those who have become “brethren” by being made like Him.

8:30 predestined. See note on v. 29. called. See note on 1:7. justified. See note on 3:24. glorified. Paul uses the past tense for a future event to stress its certainty (cf. vv. 18, 21; 2 Tim. 2:10).

8:31–39 Paul closes his teaching about the believer’s security in Christ with a crescendo of questions and answers for the concerns his readers might still have. The result is an almost poetic expression of praise for God’s grace in bringing salvation to completion for all who are chosen and believe—a hymn of security.

8:31 If God is for us. The Gr. construction is better translated “Since God is for us.”

8:32 Paul’s point is: Would God do less for His children than He did for His enemies? freely give. This word means “to bestow out of grace.” Paul often uses it to denote forgiveness (2 Cor. 2:7, 10; 12:13; Col. 2:13; 3:13) and may intend that here. all things. Referring either to every sin the believer commits (if “freely give” is translated “forgiveness”) or to whatever is necessary to complete the purpose He had in choosing us (vv. 29, 30; cf. Phil. 1:6)

8:33, 34 The setting of these verses is the divine courtroom.

8:33 God’s elect. See notes on vv. 29, 30. It is God who justifies. See note on 3:24. Who can successfully accuse someone whom God has declared righteous?

8:34 condemns. To declare guilty and sentence to punishment. There are 4 reasons the believer can never be found guilty: 1) Christ’s death; 2) His resurrection; 3) His exalted position; and 4) His continual intercession for them. intercession. Cf. Is. 53:12; Heb. 7:25.

8:35–39 This list of experiences and persons that can’t separate the believer from God’s love in Christ was not just theory to Paul. It was rather personal testimony from one who had personally survived assaults from these entities and emerged triumphant.

8:35 the love of Christ. Not our love for Christ, but His love for us (John 13:1), specifically here as He demonstrated it in salvation (1 John 4:9, 10). tribulation. See note on 5:3. Here the word probably refers to the kind of adversity common to all men. distress. This refers to being strictly confined in a narrow, difficult place or being helplessly hemmed in by one’s circumstances. persecution. Suffering inflicted on us by men because of our relationship with Christ (Matt. 5:10–12).

8:36 This is a quotation from the LXX (the ancient Gr. translation of the Heb. OT) of Ps. 44:22.

8:37 more than conquerors. A compound Gr. word, which means to over-conquer, to conquer completely, without any real threat to personal life or health.

8:38 principalities. Fallen angels or demons (cf. Eph. 6:12; Col. 2:15; Jude 6). powers. The plural form of this common word for “power” is used to refer to either miracles or to persons in positions of authority.

8:39 nor height nor depth. Common astronomical terms used to refer to the high and low points of a star’s path; nothing in life’s path, from beginning to end, can separate us from Christ’s love. Possibly, Paul may intend to describe all of space from top to bottom. nor any other created thing. In case anything or anyone might be left out, this covers everything but the Creator Himself. the love of God. Cf. 5:5–11.

Romans 9

9:1 conscience. See note on 2:15. in the Holy Spirit. Only when the Spirit controls the conscience can it be trusted—but it remains imperfect and its warnings must always be evaluated against the Word of God (cf. 1 Cor. 4:3–5).

9:3 accursed. The Gr. word is anathema, which means “to devote to destruction in eternal hell” (cf. 1 Cor. 12:3; 16:22; Gal. 1:8, 9). Although Paul understood the exchange he was suggesting was impossible (8:38, 39; John 10:28), it was still the sincere expression of his deep love for his fellow Jews (cf. Ex. 32:32).

9:4 Israelites. The descendants of Abraham through Jacob, whose name God changed to Israel (Gen. 32:28). adoption. Not in the sense of providing salvation to every person born a Jew (see notes on 8:15–23; cf. 9:6), but sovereignly selecting an entire nation to receive His special calling, covenant, and blessing and to serve as His witness nation (Ex. 4:22; 19:6; Hos. 11:1; cf. Is. 46:3, 4). glory. The glory cloud (Shekinah) that pictured God’s presence in the OT (Ex. 16:10; 24:16, 17; 29:42, 43; Lev. 9:23). His glory was supremely present in the Holy of Holies in both the tabernacle and the temple, which served as the throne room of Yahweh, Israel’s King (Ex. 25:22; 40:34; 1 Kin. 8:11). covenants. See note on Gen. 9:16. A covenant is a legally binding promise, agreement, or contract. Three times in the NT the word “covenants” is used in the plural (Gal. 4:24; Eph. 2:12). All but one of God’s covenants with man are eternal and unilateral—that is, God promised to accomplish something based on His own character and not on the response or actions of the promised beneficiary. The 6 biblical covenants include: 1) the covenant with Noah (Gen. 9:8–17); 2) the covenant with Abraham (Gen. 12:1–3; see note on 4:13); 3) the covenant of law given through Moses at Sinai (Ex. 19–31; cf. Deut. 29, 30); 4) the priestly covenant (Num. 25:10–13); 5) the covenant of an eternal kingdom through David’s greatest Son (2 Sam. 7:8–16); and 6) the New Covenant (Jer. 31:31–34; Ezek. 37:26; cf. Heb. 8:6–13). All but the Mosaic Covenant are eternal and unilateral. It is neither, since Israel’s sin abrogated it and it has been replaced by the New Covenant (cf. Heb. 8:7–13). service. Better translated “temple service,” this refers to the entire sacrificial and ceremonial system that God revealed through Moses (cf. Ex. 29:43–46). promises. Probably this refers to the promised Messiah, who would come out of Israel, bringing eternal life and an eternal kingdom (cf. Acts 2:39; 13:32–34; 26:6; Gal. 3:16, 21).

9:5 fathers. The patriarchs Abraham, Isaac, and Jacob, through whom the promises of the Messiah were fulfilled. Christ…the eternally blessed God. This is not intended primarily as a benediction, but as an affirmation of the sovereignty and deity of Christ.

9:6 word of God. This refers specifically to the privileges and promises God had revealed to Israel (v. 4; cf. Is. 55:11; Jer. 32:42). not all Israel who are of Israel. Not all the physical descendants of Abraham are true heirs of the promise (see notes on 2:28, 29).

9:7 To illustrate the truth of v. 6, Paul reminds his readers that even the racial and national promises made to Abraham were not made to every physical descendant of his, but only to those who came through Isaac. Cf. Gen. 21:12. children. Only Isaac’s descendants could truly be called the children of Abraham, the inheritors of those racial and national promises (Gen. 17:19–21).

9:8 children of the flesh. Abraham’s other children by Hagar and Keturah were not chosen to receive the national promises made to him. children of God. Paul’s point is that just as not all of Abraham’s descendants belonged to the physical people of God—or national Israel—not all of those who are true children of Abraham through Isaac are the true spiritual people of God and enjoy the promises made to Abraham’s spiritual children (4:6, 11; cf. 11:3, 4).

9:9 Quoted from Gen. 18:10.

9:11 the children. The twins Jacob and Esau. done any good or evil. God’s choice of Jacob, instead of Esau, to continue the physical line was not based on his personal merit or demerit. the purpose of God according to election. Rather, God’s choice of Jacob resides solely in His own sovereign plan, a perfect example of election unto salvation. God has chosen some Jews—and some Gentiles—but not all, for salvation. not of works but of Him who calls. The fact that God made His choice of Jacob before the boys were born and apart from personal merit demonstrates that election unto spiritual life is unrelated to any human effort, and is based only on the prerogative of God who makes His selection (see note on 8:29; cf. 1 Cor. 1:9).

9:12 Quoted from Gen. 25:23.

9:13 Jacob I have loved, but Esau I have hated. Quoted from Mal. 1:2, 3. Actual emotional hatred for Esau and his offspring is not the point here. Malachi, who wrote this declaration more than 1,500 years after their death, was looking back at these two men—and by extension the nations (Israel and Edom) that came from their loins. God chose one for divine blessing and protection, and the other He left to divine judgment.

9:14 Is there unrighteousness with God? Paul once again anticipates his readers’ objection to Paul’s theology: If God were to choose some people for salvation and pass over others apart from their merits or actions, that would make God arbitrary and unfair (cf. Gen. 18:25; Pss. 7:9; 48:10; 71:19; 119:137, 142; Jer. 9:23, 24).

9:15 Quoted from Ex. 33:19. In response to the accusation that such a teaching about God’s sovereign election is inconsistent with His fairness, Paul cites this text from the OT that clearly indicates that God is absolutely sovereign and does elect who will be saved without violating His other attributes. He determines who receives mercy.

9:16 it. God’s gracious choice of certain people unto eternal life (see note on 8:29). who wills. Salvation is not initiated by human choice—even faith is a gift of God (see note on 1:16; cf. John 6:37; Eph. 2:8, 9). who runs. Salvation is not merited by human effort (see notes on v. 11).

9:17 Quoted from Ex. 9:16. This again (as v. 15) is an OT quote to prove that God does sovereignly choose who will serve His purposes and how. raised you up. Refers to bringing forward or lifting up and was often used to describe the rise of leaders and countries to positions of prominence (cf. Hab. 1:6; Zech. 11:16). Undoubtedly, Pharaoh thought his position and actions were of his own free choice to accomplish his own purposes, but in reality he was there to serve God’s purpose. My name. The sum of the character of God (cf. Ex. 34:5–7).

9:18 The mighty act of God in freeing Israel from the hand of Pharaoh demonstrated two corollary truths. Both Moses and Pharaoh were wicked sinners, even murderers, and were equally worthy of God’s wrath and eternal punishment. But Moses received mercy while Pharaoh received God’s judgment, because that was God’s sovereign will (cf. 11:7; Josh. 11:18–20; 1 Thess. 5:9; 2 Pet. 2:12). hardens. The Gr. word literally means to make something hard, but is often used figuratively to refer to making stubborn or obstinate. Ten times Exodus refers to God’s hardening Pharaoh’s heart (e.g., 4:21; 7:3, 13), and other times to Pharaoh’s hardening his own heart (e.g., 8:32; 9:34). This does not mean that God actively created unbelief or some other evil in Pharaoh’s heart (cf. James 1:13), but rather that He withdrew all the divine influences that ordinarily acted as a restraint to sin and allowed Pharaoh’s wicked heart to pursue its sin unabated (cf. 1:24, 26, 28).

9:19 Why does He still find fault? The objection is: How can God blame anyone for sin and unbelief when He has sovereignly determined that person’s destiny?

9:20 O man, who are you to reply against God? The nature of Paul’s reply makes it clear that he is not addressing those with honest questions about this difficult doctrine, but those who seek to use it to excuse their own sin and unbelief.

9:20, 21 Using the familiar OT analogy of the potter (cf. Is. 64:6–8; Jer. 18:3–16), Paul argues that it is as irrational, and far more arrogant, for men to question God’s choice of certain sinners for salvation, as for a piece of pottery to question the purposes of the potter.

9:22, 23 These verses are not intended to identify the origin of evil or explain fully why God has allowed it, but they do provide 3 reasons He has permitted its presence and contamination: 1) to demonstrate His wrath; 2) to make His power known; and 3) to put the riches of His glorious mercy on display. No one is treated unfairly: Some receive the justice they earn and deserve (6:23), others graciously receive mercy.

9:22 What if. This introduces a statement of fact in the form of a rhetorical question. wanting. The Gr. word speaks of divine intention, not passive resignation. endured. God could justly destroy sinners the first time they sin. But He patiently endures their rebellion rather than giving them what every sin immediately deserves: eternal punishment. See note on 2:4. vessels of wrath. Continuing the analogy of a potter, Paul refers to those whom God has not chosen for salvation, but rather allowed to incur the just penalty for their sin—God’s wrath (see note on 1:18). prepared for destruction. By their own rejection of Him. God does not make men sinful, but He leaves them in the sin they have chosen (see note on v. 18).

9:23 glory. The greatness of His character, seen especially in the grace, mercy, compassion, and forgiveness He grants sinners in Christ. vessels of mercy. Those He has chosen for salvation. He had prepared beforehand. Refers to divine election (see note on v. 29).

9:25–33 Paul finishes his argument that Israel’s unbelief is not inconsistent with God’s plan of redemption by using the OT to show that her unbelief reflects exactly what the prophets recorded (vv. 25–29), and that it is consistent with God’s prerequisite of faith (vv. 30–33).

9:25, 26 Paul quotes Hos. 1:9, 10; 2:23. Hosea spoke of the ultimate restoration of Israel to God, but Paul’s emphasis is that restoration necessarily implies her present alienation from God. Therefore, Israel’s unbelief is consistent with the OT revelation.

9:27, 28 See Is. 10:22, 23. Isaiah prophesied that the southern kingdom of Judah would be conquered and scattered—temporarily rejected by God—because of her unbelief. Paul’s point is that the scattering Isaiah described was only a preview of Israel’s rejection of the Messiah and her subsequent destruction and scattering.

9:29 See Is. 1:9. Again, only a remnant of Israel will survive God’s wrath, solely because of His mercy. LORD of Sabaoth. Cf. James 5:4. This OT title for God is translated “Lord of hosts” and refers to His all-encompassing sovereignty.

9:30–32 Paul concludes the lesson on God’s divine choice by reminding his readers that although God chooses some to receive His mercy, those who receive His judgment do so not because of something God has done to them, but because of their own unwillingness to believe the gospel (cf. 2 Thess. 2:10). Sinners are condemned for their personal sins, the supreme one being rejection of God and Christ (cf. 2:2–6, 9, 12; John 8:21–24; 16:8–11).

9:30 righteousness of faith. Righteousness which comes from God on the basis of faith (see note on 1:17).

9:31 the law of righteousness. Righteousness earned by keeping the law (cf. 3:20; see note on 8:3).

9:32 not…by faith. See notes on 3:21–24. works of the law. By doing everything the law prescribed (cf. Gal. 2:16; 3:2, 5, 10).

9:33 See Is. 8:14 and 28:16. Long before His coming, the OT prophets had predicted that Israel would reject her Messiah, illustrating again that her unbelief is perfectly consistent with the Scripture.

Romans 10

10:1 prayer to God for Israel. Paul’s calling as an apostle to the Gentiles (11:13; Acts 9:15) did not diminish his continual entreaties to God (cf. 1 Tim. 2:1–3) for Israel to be saved (cf. 1:16; John 4:22; Acts 1:8), or his own evangelistic efforts toward Jews

10:2 zeal for God. Demonstrated by legalistic conformity to the law and fierce opposition to Judaism’s opponents (Acts 22:3; 26:4, 5; Gal. 1:13, 14; Phil. 3:5, 6).

10:3 ignorant of God’s righteousness. Ignorant both of God’s inherent righteousness revealed in the law and the rest of the OT (which should have shown the Jews their own unrighteousness) and of the righteousness which comes from Him on the basis of faith (see note on 1:17). their own righteousness. Based on their conformity to God’s law and often to the less demanding standards of their own traditions (Mark 7:1–13).

10:4 Christ is the end of the law. Although the Gr. word translated “end” can mean either “fulfillment” or “termination,” this is not a reference to Christ’s having perfectly fulfilled the law through His teaching (Matt. 5:17, 18) or through His sinless life (2 Cor. 5:21). Instead, as the second half of the verse shows, Paul means that belief in Christ as Lord and Savior ends the sinner’s futile quest for righteousness through his imperfect attempts to save himself by efforts to obey the law (cf. 3:20–22; Is. 64:6; Col. 2:13, 14).

10:5 the righteousness which is of the law. A righteous standing before God on the basis of obedience to the law. The man who does those things shall live by them. Quoted from Lev. 18:5. To hope for a righteousness based on obedience to the law requires perfect conformity in every detail (Gal. 3:10; James 2:10; cf. Deut. 27:26)—an utter impossibility.

10:6, 7 Paul speaks of the righteousness based on faith as if it were a person and puts in its mouth a quotation from Deut. 30:12, 13. His point is that the righteousness of faith does not require some impossible odyssey through the universe to find Christ.

10:8 The word is near you. Quoted from Deut. 30:14. The journey of vv. 6, 7 is unnecessary because God has clearly revealed the way of salvation: It is by faith. word of faith. The message of faith is the way to God.

10:9 confess…the Lord Jesus. Not a simple acknowledgment that He is God and the Lord of the universe, since even demons acknowledge that to be true (James 2:19). This is the deep personal conviction, without reservation, that Jesus is that person’s own master or sovereign. This phrase includes repenting from sin, trusting in Jesus for salvation, and submitting to Him as Lord. This is the volitional element of faith (see note on 1:16). believe in your heart. See note on 1:16. God has raised Him from the dead. Christ’s resurrection was the supreme validation of His ministry (cf. John 2:18–21). Belief in it is necessary for salvation because it proved that Christ is who He claimed to be and that the Father had accepted His sacrifice in the place of sinners (4:24; cf. Acts 13:32, 33; 1 Pet. 1:3, 4). Without the resurrection, there is no salvation (1 Cor. 15:14–17). See note on 1:4. will be saved. See note on 1:16.

10:10 confession. This Gr. word basically means to say the same thing, or to be in agreement with someone. The person who confesses Jesus as Lord (v. 9), agrees with the Father’s declaration that Jesus is Savior and Lord.

10:11 Quoted from Is. 28:16 and 49:23. This quotation not only demonstrates that salvation by grace through faith alone has always been God’s salvation plan, but that no one—including Gentiles—was ever to be excluded (1:16; 3:21, 22; 2 Pet. 3:9; see also Jon. 3:5).

10:12 there is no distinction. Cf. 3:22, 23; Gal. 3:28, 29; Eph. 2:11–13; 3:4–6.

10:13 Paul quoted Joel (2:32) to further emphasize that salvation is available for people of all nations and races. calls on the name. This familiar OT expression (e.g., Pss. 79:5, 6; 105:1; 116:4, 5) does not refer to some desperate cry to just any deity but to the one true God as He has revealed Himself—a revelation which now includes recognition of Jesus as Lord (v. 9) and of the One who raised up Jesus from the dead (v. 9).

10:14, 15 Paul’s main point in this series of rhetorical questions is that a clear presentation of the gospel message must precede true saving faith. True faith always has content—the revealed Word of God. Salvation comes to those who hear and believe the facts of the gospel.

10:15 beautiful…feet of those who preach the gospel. Quoted from Is. 52:7. It is the message of good news which those feet carry that is so welcome.

10:16 obeyed the gospel. The good news is not only a gracious offer but a command to believe and repent (1:4–6; 2:8; 6:17; Acts 6:7; 2 Thess. 1:7, 8; Heb. 5:9). believed our report. Quoted from Is. 53:1. The report Isaiah described was of the substitutionary death of Christ (53:5)—the good news of the gospel.

10:17 faith…by hearing. See note on vv. 14, 15. the word of God. The preferred rendering is “the word of Christ,” which means “the message about Christ”—the gospel (cf. Matt. 28:19, 20; Acts 20:21).

10:18 Paul cited this quotation from the LXX (the Gr. translation of the Heb. OT) version of Ps. 19:4 to show that even David understood that God’s revelation of Himself has reached the entire earth (cf. 1:18–20; Jer. 29:13; Matt. 24:14; John 1:9; Col. 1:5, 6).

10:19–21 Israel was ignorant of the salvation truth contained in her own Scriptures, including that the gospel would reach the Gentiles, as promised in Deut. 32:21; Is. 65:1, 2.

10:19 those who are not a nation. The Gentiles, who are not a part of Israel, God’s special, chosen nation.

10:20, 21 Quoted from Is. 65:1, 2.

10:21 disobedient. Lit. “to contradict,” or “to speak against.” As throughout her history, Israel once again had contradicted the Word of God—this time it was the truth of the gospel (cf. Matt. 21:33–41; Luke 14:21–24).

Romans 11

11:1–36 In this section Paul answers the question that logically arises from 10:19–21: “Is God’s setting aside of Israel for rejecting Christ permanent?” At stake is whether God can be trusted to keep His unconditional promises to that nation (cf. Jer. 33:19–26).

11:1 cast away. To thrust away from oneself. The form of the question in the Gr. text expects a negative answer. Despite Israel’s disobedience (9:1–13; 10:14–21), God has not rejected His people (cf. 1 Sam. 12:22; 1 Kin. 6:13; Pss. 89:31–37; 94:14; Is. 49:15; 54:1–10; Jer. 33:19–26). Certainly not! The strongest form of negation in Gr. (see note on 6:2).

11:2 whom He foreknew. See note on 8:29. Israel’s disobedience does not nullify God’s predetermined love relationship with her. Elijah. See note on 1 Kin. 17:1.

11:3 Quoted from 1 Kin. 19:10.

11:4 Quoted from 1 Kin. 19:18. Baal. See note on 1 Kin. 16:31, 32; cf. Num. 22:41.

11:5 a remnant. Although the nation had rejected Jesus, thousands of individual Jews had come to faith in Him (cf. Acts 2:41; 4:4; 6:1). election of grace. God did not choose this remnant because of its foreseen faith, good works, spiritual worthiness, or racial descent, but solely because of His grace (cf. Deut. 7:7, 8; Eph. 2:8, 9; 2 Tim. 1:9).

11:6 grace…no longer of works. Human effort and God’s grace are mutually exclusive ways to salvation (cf. 3:21–31; 4:1–11; 9:11; Gal. 2:16, 21; 3:11, 12, 18; Titus 3:5).

11:7 Israel…what it seeks. In spite of their intense religious zeal, the Jews of Paul’s day had failed to obtain God’s righteousness (9:31, 32; 10:2, 3). the elect. Those whom God graciously had chosen in turn sought and found His righteousness (see notes on 9:30; 10:4). were blinded. By a judicial act of God (cf. Ex. 4:21; 7:3; 9:12; 10:20, 27; 11:10; 14:4, 8, 17; Deut. 2:30; John 12:40), in response to their hardened hearts (cf. Ex. 8:15, 32; 9:34; 10:1; 2 Chr. 36:13; Ps. 95:8; Prov. 28:14; Matt. 19:8; Mark 3:5; Eph. 4:18; Heb. 3:8, 15; 4:7).

11:8–10 These OT quotes both illustrate God’s judicial hardening of unbelieving Israel, and show that what Paul is teaching is not in violation of or inconsistent with the OT.

11:8 it is written. See note on 3:10. The first line was quoted from Is. 29:10 and the last lines are adapted from Deut. 29:4.

11:9 Adapted from Ps. 69:22, 23. A person’s “table” was thought to be a place of safety, but the table of the ungodly is a trap. Many people trust in the very things that damn them.

11:11 stumbled…fall. The form of Paul’s question (see note on v. 1) and his strong response confirm that Israel’s blindness, hardening, and apostasy are not irreversible. their fall. Israel’s rejection of Jesus Christ. provoke…to jealousy. God intends to use His offer of salvation to the despised Gentiles (see note on Acts 22:21–23) to draw the nation back to Him (vv. 25–27). salvation…to the Gentiles. Something the OT had long prophesied (cf. Gen. 12:3; Is. 49:6; Matt. 8:11, 12; 21:43; 22:1–14; Acts 13:46, 47; 28:25–28).

11:12 riches for the world. The rich truths of salvation (Gen. 12:3; Is. 49:6; cf. 2 Cor. 8:9). their failure. To acknowledge Jesus of Nazareth as their Messiah and be God’s witness nation resulted in the Gentile church being given that privilege. their fullness. Their future spiritual renewal (Rev. 7:4, 9; cf. Zech. 8:23; 12:10; 13:1; 14:9, 11, 16). Israel’s “fall” and “failure” is temporary (vv. 25–27).

11:13 apostle to the Gentiles. See Acts 18:6; 22:21; 26:17, 18; Eph. 3:8; 1 Tim. 2:7.

11:14 provoke to jealousy. See note on v. 11. my flesh. His fellow Israelites (see note on 9:3).

11:15 their being cast away… reconciling of the world…acceptance. See notes on v. 12. life from the dead. Not bodily resurrection, but the passing from spiritual death to spiritual life (John 5:24). This phrase also describes the future spiritual rebirth of Israel (cf. vv. 25–27; Zech. 12:10; 13:1).

11:16 firstfruit. The first portion of the harvest, which was to be given to the Lord (Ex. 23:19; 34:26; Lev. 2:12; 23:10; Num. 15:19–21; 18:12, 13; Deut. 18:4). the lump is also holy. Because the firstfruit offering represented the entire portion, the entire piece of dough could be said to be holy, set apart to God (cf. Ex. 31:15; Lev. 27:14, 30, 32; Josh. 6:19). root. The patriarchs Abraham, Isaac, and Jacob. See note on 4:13. branches. The patriarchs’ descendants: the nation of Israel.

11:17–24 In this section, Paul sternly warns the Gentiles against pride and arrogance (cf. vv. 18, 20) because of Israel’s rejection and their being grafted in.

11:17 branches were broken off. See Jer. 5:10; 11:16, 17; Matt. 21:43. Some, but not all, of the branches of Israel (see note on v. 16) were removed; God always preserved a believing remnant (cf. vv. 3, 4). a wild olive tree…grafted in. Olives were an important crop in the ancient world. Although trees often lived for hundreds of years, individual branches eventually stopped producing olives. When that happened, branches from younger trees were grafted in to restore productivity. Paul’s point is that the old, unproductive branches (Israel) were broken off and branches from a wild olive tree (Gentiles) were grafted in. the root and fatness. Once grafted in, Gentiles partake of the richness of God’s covenant blessings as the spiritual heirs of Abraham (see notes on 4:11, 12; Gal. 3:29). the olive tree. The place of divine blessing; God’s covenant of salvation made with Abraham (Gen. 12:1–3; 15:1–21; 17:1–27).

11:18 do not boast. There is no place in the church for spiritual pride, still less for anti-Semitism—we are the spiritual offspring of Abraham (4:11, 16; Gal. 3:29). branches. The unbelieving Jews who had been broken off. the root supports you. Gentiles are not the source of blessing, but have been grafted into the covenant of salvation that God made with Abraham (cf. Gal. 3:6–9, 13, 14).

11:19 Branches. See note on v. 17. grafted in. See note on v. 17.

11:20 unbelief…faith. Branches were broken off and others grafted in based solely on the issue of faith, not race, ethnicity, social or intellectual background, or external morality. Salvation is ever and always by faith alone (cf. 1:16, 17; Eph. 2:8, 9). fear. See 1 Cor. 10:12; 2 Cor. 13:5. God will judge the apostate church (cf. Rev. 2:15, 16; 3:16) just as surely as He judged apostate Israel.

11:21 If Israel (the “natural branches”) was not spared despite being God’s covenant nation, why should Gentiles, strangers to God’s covenants (Eph. 2:11, 12; see note on 9:4), expect to be spared if they sin against the truth of the gospel?

11:22 consider the goodness and severity. All of God’s attributes work in harmony; there is no conflict between His goodness and love, and His justice and wrath. Those who accept His gracious offer of salvation experience His goodness (2:4); those who reject it experience His severity (2:5). those who fell. The unbelieving Jews described in vv. 12–21. “Fell” translates a Gr. word meaning “to fall so as to be completely ruined.” Those who reject God’s offer of salvation bring upon themselves utter spiritual ruin. if you continue. Genuine saving faith always perseveres (cf. John 8:31; 15:5, 6; Col. 1:22, 23; Heb. 3:12–14; 4:11; 1 John 2:19). cut off. God will deal swiftly and severely with those who reject Him.

11:23, 24 In the future, Israel will repent of unbelief and embrace the Messiah (Zech. 12:10). In the terms of Paul’s analogy, God will at that time gladly graft the (believing) Jewish people back into the olive tree of His covenant blessings because it was theirs originally (9:4)—unlike the wild branches (the Gentiles, cf. Eph. 2:11, 12).

11:25 mystery. This word is used to refer to NT truth previously not revealed (see notes on 1 Cor. 2:7; Eph. 3:2–6). This mystery has two components: 1) Israel has experienced a partial spiritual hardening, and 2) that hardening will last only for a divinely specified period of time. See note on 16:25. wise in your own opinion. Another warning to the Gentiles against spiritual pride and arrogance (see notes on vv. 17–24). blindness in part. The nation’s blindness does not extend to every individual Jew. Through all of history God has always preserved a believing remnant (see notes on vv. 5, 17). until the fullness of the Gentiles has come in. “Until” refers to a specific point in time; “fullness” refers to completion; “has come in” translates a Gr. verb often used to speak of coming to salvation (cf. Matt. 5:20; Mark 9:43, 45, 47; John 3:5; Acts 14:22). Israel’s spiritual hardening (which began with rejecting Jesus as Messiah) will last until the complete number of elect Gentiles has come to salvation.

11:26, 27a Quoted from Is. 59:20, 21.

11:26 all Israel. All the elect Jewish people alive at the end of the Tribulation, not the believing remnant of Jews within the church during this church age (see notes on vv. 5, 17). Since the remnant has already embraced the truth of the gospel (see note on v. 25), it could not be in view here, since it no longer needs the salvation this verse promises. The Deliverer will come out of Zion. See Pss. 14:7; 53:6; Is. 46:13. The Lord Jesus Christ’s millennial rule will be associated with Mt. Zion (see notes on Ps. 110:2; Heb. 12:22). Zion. See note on 9:33.

11:27 covenant. The New Covenant (Is. 59:21; Jer. 31:31–34). When I take away their sins. Quoted from Is. 27:9. A necessary prerequisite for Israel’s salvation (cf. Ezek. 36:25–29; Heb. 8:12).

11:28 gospel…enemies. Israel’s temporary situation during her time of spiritual hardening (see note on v. 25). concerning the election. From the perspective of God’s eternal choice, Israel will always be His covenant people (see note on v. 1). the sake of the fathers. The patriarchs (Abraham, Isaac, and Jacob), recipients of the Abrahamic Covenant (Ex. 2:24; Lev. 26:42; 2 Kin. 13:23).

11:29 the gifts…are irrevocable. See note on v. 1. God’s sovereign election of Israel, like that of individual believers, is unconditional and unchangeable, because it is rooted in His immutable nature and expressed in the unilateral, eternal Abrahamic Covenant (see note on 9:4).

11:30, 31 God will extend His grace to unbelieving Israel, just as He did to unbelieving Gentiles (cf. Rom. 5:8). Salvation, whether of Jews or Gentiles, flows from God’s mercy (cf. 1 Tim. 1:12–14).

11:32 Though not the author of sin (Ps. 5:4; Hab. 1:13; James 1:13), God allowed man to pursue his sinful inclinations so that He could receive glory by demonstrating His grace and mercy to disobedient sinners (cf. Eph. 2:2; 5:6).

11:33–36 The majesty, grandeur, and wisdom of God’s plan revealed in vv. 1–32 caused Paul to burst out in praise. This doxology is a fitting response not only to God’s future plans for Israel (chaps. 9–11), but to Paul’s entire discussion of justification by faith (chaps. 1–11).

11:33 wisdom. See Ps. 104:24; Dan. 2:20; Eph. 3:10; Rev. 7:12. knowledge. God’s omniscience (cf. 1 Sam. 2:3; 1 Kin. 8:39; Pss. 44:21; 147:5). judgments. God’s purposes or decrees, which are beyond human understanding (cf. Ps. 36:6). ways. The methods God chooses to accomplish His purposes (cf. Job 5:9; 9:10; 26:14).

11:34 Quoted from Is. 40:13.

11:35 Quoted from Job 41:11.

11:36 See 1 Cor. 8:6; 15:28; Eph. 1:23; 4:6; Heb. 2:10. God is the source, the sustainer, and the rightful end of everything that exists.

Romans 12

12:1—16:27 In these final 5 chapters, Paul explains in great detail how believers are to practically live out the rich theological truths of chaps. 1–11. God has graciously given believers so much, that Paul exhorts them to respond in grateful obedience.

12:1 beseech. This Gr. word comes from a root which means “to call alongside to help.” Jesus used a related word, often translated “comforter,” in reference to the Holy Spirit (John 14:16, 26; 15:26; 16:7). This family of words later came to connote exhorting, encouraging, or counseling. Paul was speaking as a counselor to his readers, but his counsel carried the full weight of his apostleship. therefore. This refers to the last refrain of his doxology of praise in 11:36. Since all things are for His glory, we must respond by offering ourselves for that purpose. mercies of God. The gracious, extravagant, divine graces Paul expounded in the first 11 chapters, including God’s love (1:7; cf. 5:5; 8:35, 39), grace (1:6, 7; 3:24; 5:2, 20, 21; 6:15), righteousness (1:17; 3:21, 22; 4:5, 6, 22–24; 5:17, 19), and the gift of faith (1:5, 17; 3:22, 26; 4:5, 13; 5:1; 10:17; 12:3). present your bodies a living sacrifice. Under the Old Covenant, God accepted the sacrifices of dead animals. But because of Christ’s ultimate sacrifice, the OT sacrifices are no longer of any effect (Heb. 9:11, 12). For those in Christ, the only acceptable worship is to offer themselves completely to the Lord. Under God’s control, the believer’s yet-unredeemed body (see note on 6:6, 12; 7:5; cf. 8:11, 23) can and must be yielded to Him as an instrument of righteousness (6:12, 13; cf. 8:11–13). reasonable service. “Reasonable” is from the Gr. for “logic.” In light of all the spiritual riches believers enjoy solely as the fruit of God’s mercies (Rom. 11:33, 36), it logically follows that they owe God their highest form of service. Understood here is the idea of priestly, spiritual service, which was such an integral part of OT worship.

12:2 do not be conformed. “Conformed” refers to assuming an outward expression that does not reflect what is really inside, a kind of masquerade or act. The word’s form implies that Paul’s readers were already allowing this to happen and must stop. this world. Better translated, “age,” which refers to the system of beliefs, values—or the spirit of the age—at any time current in the world. This sum of contemporary thinking and values forms the moral atmosphere of our world and is always dominated by Satan (cf. 2 Cor. 4:4). transformed. The Gr. word, from which the Eng. word “metamorphosis” comes, connotes a change in outward appearance. Matthew uses the same word to describe the Transfiguration (Matt. 17:2). Just as Christ briefly and in a limited way displayed outwardly His inner, divine nature and glory at the Transfiguration, Christians should outwardly manifest their inner, redeemed natures, not once, however, but daily (cf. 2 Cor. 3:18; Eph. 5:18). renewing of your mind. That kind of transformation can occur only as the Holy Spirit changes our thinking through consistent study and meditation of Scripture (Ps. 119:11; cf. Col. 1:28; 3:10, 16; Phil. 4:8). The renewed mind is one saturated with and controlled by the Word of God. good…acceptable…perfect. Holy living of which God approves. These words borrow from OT sacrificial language and describe a life that is morally and spiritually spotless, just as the sacrificial animals were to be (cf. Lev. 22:19–25).

12:3 grace. The divine, undeserved favor that called Paul to be an apostle and gave him spiritual authority (Rom. 1:1–5; cf. 1 Cor. 3:10; Gal. 2:9) and also produced sincere humility (1 Tim. 1:12–14). soberly. The exercise of sound judgment, which will lead believers to recognize that in themselves they are nothing (cf. 1 Pet. 5:5), and will yield the fruit of humility (cf. 3 John 9). measure of faith. The correct proportion of the spiritual gift—or supernatural endowment and ability—the Holy Spirit gives each believer (see note on 1 Pet. 4:10) so he may fulfill his role in the body of Christ (1 Cor. 12:7, 11). “Faith” is not saving faith, but rather faithful stewardship, the kind and quantity required to use one’s own particular gift (cf. 1 Cor. 12:7, 11). Every believer receives the exact gift and resources he needs to fulfill his role in the body of Christ.

12:4–8 One of two NT passages (cf. 1 Cor. 12:12–14) listing the general categories of spiritual gifts. The emphasis in each list is not on believers’ identifying their gift perfectly, but on faithfully using the unique enablement God has given each. The fact that the two lists differ clearly implies the gifts are like a palette of basic colors, from which God selects to blend a unique hue for each disciple’s life (see notes on vv. 6–8; 1 Cor. 12:12–14).

12:4 many members…one body. Just as in the natural body, God has sovereignly given the body of Christ a unified diversity (see note on 1 Cor. 12:14–20).

12:5 in Christ. See notes on 8:1; Eph. 1:3–14.

12:6 gifts. See note on 12:3. according to the grace…given. Undeserved and unmerited (see note on v. 3). The gift itself (1 Cor. 12:4), the specific way in which it is used (1 Cor. 12:5), and the spiritual results (1 Cor. 12:6) are all sovereignly chosen by the Spirit completely apart from personal merit (1 Cor. 12:11). prophecy. See note on 1 Cor. 12:10. This Gr. word means “speaking forth” and does not necessarily include prediction of the future or any other mystical or supernatural aspects. Although some prophets in Acts did make predictions of future events (11:27, 28; 21:10, 11), others made no predictions but spoke the truth of God to encourage and strengthen their hearers (15:32; cf. vv. 22–31). The evidence does suggest, however, that in the first century, before the NT was complete and the sign gifts had ceased (see note on 1 Cor. 13:8–10), this word may have had both non-revelatory and revelatory facets. In its non-revelatory sense, the word “prophecy” simply identifies the skill of public proclamation of the Word of God (see notes on 1 Cor. 14:3, 24, 25; 1 Pet. 4:11). in proportion to our faith. Lit. “the faith,” or the full revealed message or body of Christian faith (Jude 3; cf. 2 Tim. 4:2). The preacher must be careful to preach the same message the apostles delivered. Or, it could also refer to the believer’s personal understanding and insight regarding the gospel (see note on v. 3).

12:7 ministry. From the same Gr. word as “deacon,” “deaconess” come from, it refers to those who serve. This gift, similar to the gift of helps (1 Cor. 12:28), has broad application to include every kind of practical help (cf. Acts 20:35; 1 Cor. 12:28). teaching. The ability to interpret, clarify, systematize, and explain God’s truth clearly (cf. Acts 18:24, 25; 2 Tim. 2:2). Pastors must have the gift of teaching (1 Tim. 3:2; Titus 1:9; cf. 1 Tim. 4:16), but many mature, qualified laymen also have this gift. This differs from preaching (prophecy), not in content, but in the unique skill for public proclamation (see note on v. 6).

12:8 exhortation. The gift which enables a believer to effectively call others to obey and follow God’s truth (see note on v. 1). It may be used negatively to admonish and correct regarding sin (2 Tim. 4:2), or positively, to encourage, comfort, and strengthen struggling believers (cf. 2 Cor. 1:3–5; Heb. 10:24, 25). gives. This denotes the sacrificial sharing and giving of one’s resources and self to meet the needs of others (cf. 2 Cor. 8:3–5, 9, 11; Eph. 4:28). liberality. Simplicity, single-mindedness, and openhearted generosity. The believer who gives with a proper attitude does not do so for thanks and personal recognition, but to glorify God (cf. Matt. 6:2; Acts 2:44, 45; 4:37—5:11; 2 Cor. 8:2–5). leads. Lit. “standing before.” Paul calls this gift “administrations” (1 Cor. 12:28), a word that means “to guide” and is used of the person who steers a ship (Acts 27:11; Rev. 18:17). In the NT, this word is used to describe only leadership in the home (1 Tim. 3:4, 5, 12) and the church (1 Cor. 12:28; 1 Tim. 5:17; cf. Acts 27:11; Rev. 18:17). Again, the church’s leaders must exercise this gift, but it is certainly not limited to them. shows mercy. One who actively shows sympathy and sensitivity to those in suffering and sorrow, and who has both the willingness and the resources to help lessen their afflictions. Frequently, this gift accompanies the gift of exhortation. cheerfulness. This attitude is crucial to ensure that the gift of mercy becomes a genuine help, not a discouraging commiseration with those who are suffering (cf. Prov. 14:21, 31; Luke 4:18, 19).

12:9–21 This passage provides a comprehensive and mandatory list of traits that characterize the Spirit-filled life (cf. John 15:8; Eph. 2:10). Paul presents these characteristics under 4 categories: 1) personal duties (v. 9); 2) family duties (vv. 10–13); 3) duties to others (vv. 14–16); and 4) duties to those who consider us enemies (vv. 17–21).

12:9 love. The supreme NT virtue, which centers completely on the needs and welfare of the one loved and does whatever necessary to meet those needs (cf. Matt. 22:37–39; Gal. 5:22; 1 Pet. 4:8; 1 John 4:16; see notes on 1 Cor. 13). hypocrisy. See note on Matt. 6:2. Christian love is to be shown purely and sincerely, without self-centeredness or guile.

12:10 kindly affectionate…with brotherly love. To be devoted to other Christians with a family sort of love, not based on personal attraction or desirability (cf. 1 Thess. 4:9). This quality is the primary way the world can recognize us as followers of Christ (John 13:35; cf. 1 John 3:10, 17–19). in honor giving preference. To show genuine appreciation and admiration for fellow believers by putting them first (Phil. 2:3).

12:11 Whatever is worth doing in the Christian life is valuable enough to be done with enthusiasm and care (John 9:4; Gal. 6:10; Heb. 6:10, 11: cf. Eccl. 9:10; 2 Thess. 3:13). Sloth and indifference not only prevent good, but allow evil to prosper (Prov. 18:9; Eph. 5:15, 16). fervent in spirit. Lit. “to boil in spirit.” This phrase suggests having plenty of heat to produce adequate, productive energy, but not so much heat that one goes out of control (cf. Acts 18:25; 1 Cor. 9:26; Gal. 6:9).

12:12 rejoicing in hope. Of Christ’s return and our ultimate redemption (see notes on 5:2; 8:19; cf. Matt. 25:21; 1 Cor. 15:58; 2 Tim. 4:8). patient. Perseverance (see note on 5:3). tribulation. See note on 5:3. continuing steadfastly in prayer. Cf. Acts 2:42; 1 Thess. 5:17; 1 Tim. 2:8.

12:13 distributing. From a Gr. word that means commonality, partnership, or mutual sharing, which is often translated “fellowship,” and “communion” (Acts 2:42, 44; cf. 4:32; 1 Tim. 6:17, 18). given to hospitality. Lit. “pursuing the love of strangers” (Heb. 13:2)—not merely entertaining one’s friends. In NT times, travel was dangerous and inns were evil, scarce, and expensive. So the early believers often opened their homes to travelers, especially to fellow believers (2 Tim. 1:16–18; 3 John 5–8; cf. Luke 14:12–14; 1 Pet. 4:9). Church leaders should be role models of this virtue (Titus 1:8).

12:14 Bless those who persecute you. Treat enemies as if they were your friends (Luke 6:27–33; cf. Matt. 5:44; Luke 23:34; Acts 7:60; 1 Pet. 2:21–23).

12:15 Rejoice…weep. To be glad in the blessings, honor, and welfare of others—no matter what one’s own situation (cf. 1 Cor. 12:26; 2 Cor. 2:3), and to be sensitive or compassionate to the hardships and sorrows of others (Col. 3:12; James 5:11; cf. Luke 19:41–44; John 11:35).

12:16 same mind toward one another. To be impartial (see notes on 2:11; James 2:1–4, 9; cf. Acts 10:34; 1 Tim. 5:21; 1 Pet. 1:17). set your mind…high things. To be haughty with self-seeking pride (cf. Phil. 2:3). wise in your own opinion. Christians are not to have conceit or feelings of superiority toward fellow believers (cf. 1:22).

12:17 Repay no one evil for evil. The OT law of “eye for eye, tooth for tooth” was never intended to be applied by individuals in the OT or NT; but it was a standard for the collective society to use to enforce good conduct among people (1 Thess. 5:15; see note on Ex. 21:23, 24; cf. Lev. 24:20; Deut. 19:21; 1 Pet. 3:8, 9). regard for good things. Christians are to respect what is intrinsically proper and honest. “Good” also carries the idea of visibly and obviously having the right behavior when they are around others, especially unbelievers.

12:18 If it is possible. Although we should do everything possible to be at peace with others, it will not always come, because it also depends on others’ attitudes and responses.

12:19 wrath. Of God (see note on 1:18). Vengeance. Divine retribution as quoted from Deut. 32:35.

12:20 heap coals of fire on his head. Refers to an ancient Egyptian custom in which a person who wanted to show public contrition carried a pan of burning coals on his head. The coals represented the burning pain of his shame and guilt. When believers lovingly help their enemies, it should bring shame to such people for their hate and animosity (cf. Prov. 25:21, 22).

Romans 13

13:1 be subject. This Gr. word was used of a soldier’s absolute obedience to his superior officer. Scripture makes one exception to this command: when obedience to civil authority would require disobedience to God’s Word (Ex. 1:17; Dan. 3:16–18; 6:7, 10; see note on Acts 4:19). governing authorities. Every position of civil authority without regard to competency, morality, reasonableness, or any other caveat (1 Thess. 4:11, 12; 1 Tim. 2:1, 2; Titus 3:1, 2). there is no authority except from God. Since He alone is the sovereign ruler of the universe (Pss. 62:11; 103:19; 1 Tim. 6:15), He has instituted 4 authorities on earth: 1) the government over all citizens; 2) the church over all believers; 3) the parents over all children; and 4) the masters over all employees. appointed. Human government’s authority derives from and is defined by God. He instituted human government to reward good and to restrain sin in an evil, fallen world.

13:2 resists the ordinance of God. Since all government is God-ordained, disobedience is rebellion against God. judgment. Not God’s judgment, but punishment from the government for breaking the law (see note on v. 4).

13:3 not a terror to good works, but to evil. Even the most wicked, godless governments act as a deterrent to crime. Do what is good…have praise. Peaceful, law-abiding citizens need not fear the authorities. Few governments will harm those who obey their laws. In fact, governments usually commend such people.

13:4 God’s minister…for good. By helping restrain evil and protecting life and property. Paul took advantage of his government’s role in promoting what is good when he exercised his rights as a Roman citizen to obtain justice (Acts 16:37; 22:25, 29; 25:11). bear the sword. This symbolizes the government’s right to inflict punishment on wrongdoers—especially capital punishment (Gen. 9:6; cf. Matt. 26:52; Acts 25:11). to execute wrath. Not God’s wrath, but the punishment inflicted by the civil authorities.

13:5 be subject. See note on v. 1. because of…conscience’ sake. Out of a sense of obligation to God and to keep a clear conscience before Him (see note on 2 Cor. 1:12), not merely to avoid punishment from the civil authorities.

13:6 because of this. Because God ordained human government and demands submission to it (vv. 1–5). taxes. The Gr. word referred specifically to taxes paid by individuals, particularly those living in a conquered nation to their foreign rulers—which makes the tax even more onerous. That tax was usually a combined income and property tax. In this context, however, Paul uses the term in the broadest possible sense to speak of all kinds of taxes. Jesus explicitly taught that taxes are to be paid—even to the pagan Roman government (Matt. 22:17–21). He also set an example by willingly paying the temple tax (Matt. 17:24–27).

13:7 Render…to all their due. “Render” translates a Gr. word signifying the payment of something owed—not a voluntary contribution—and is reinforced by the word “due.” The apostle reiterates that paying taxes is mandatory (see note on v. 6). customs. Tolls or taxes on goods. fear…honor. God demands that we show sincere respect and an attitude of genuine high esteem for all public officials.

13:8 Owe no one anything. Not a prohibition against borrowing money, which Scripture permits and regulates (cf. Ex. 22:25; Lev. 25:35–37; Deut. 15:7–9; Neh. 5:7; Pss. 15:5; 37:21, 26; Ezek. 22:12; Matt. 5:42; Luke 6:34). Paul’s point is that all our financial obligations must be paid when they are due. See notes on Deut. 23:19, 20; 24:10–13. love one another. Believers are commanded to love not only other Christians (John 13:34, 35; 1 Cor. 14:1; Phil. 1:9; Col. 3:14; 1 Thess. 4:9; 1 Tim. 2:15; Heb. 6:10; 1 Pet. 1:22; 4:8; 1 John 2:10; 3:23; 4:7, 21), but also non-Christians (Matt. 5:44; Luke 6:27, 35; cf. Luke 6:28, 34; Rom. 12:14, 20; Gal. 6:10; 1 Thess. 5:15). fulfilled the law. See note on 13:10.

13:9 To demonstrate that love fulfills the law, Paul cites 4 of the Ten Commandments dealing with human relations and ties them in with an overarching OT command. He quotes Ex. 20:13–15, 17 (cf. Deut. 5:17–19, 21). summed up…love your neighbor as yourself. This command, quoting Lev. 19:18, encompasses all of God’s laws concerning human relationships (Matt. 22:39); if we truly love our neighbor (anyone with whom we have contact, cf. Luke 10:25–37), we will only do what is in his best interest (13:10).

13:10 love is the fulfillment of the law. If we treat others with the same care that we have for ourselves, we will not violate any of God’s laws regarding interpersonal relationships (Matt. 7:12; James 2:8).

13:11 time. The Gr. word views time not in terms of chronology, but as a period, era, or age (cf. 3:26; Matt. 16:3; Mark 1:15; Luke 21:8; Acts 1:7; 3:19; Rev. 1:3). sleep. Spiritual apathy and lethargy, i.e. unresponsiveness to the things of God. our salvation. Not our justification, but the final feature of our redemption, glorification (see note on 8:23). is nearer. We will be glorified when Jesus returns (see note on 8:23), which draws closer with each passing day. The Bible frequently uses the return of Jesus Christ to motivate believers to holy living (2 Cor. 5:10; Titus 2:11–13; Heb. 10:24, 25; James 5:7, 8; 1 Pet. 4:7–11; 2 Pet. 3:11–14).

13:12 night. Of man’s depravity and Satan’s dominion (cf. 1 Thess. 5:4, 5). day. Of Christ’s return and reign (cf. 1 Thess. 5:2–4). cast off. In light of Christ’s imminent return, Paul exhorts believers to repent of and forsake their sins (2 Pet. 3:14; 1 John 2:28; cf. Eph. 4:22; Col. 3:8–10; Heb. 12:1, 14; James 1:21; 1 Pet. 2:1; 4:1–3). the armor of light. The protection that practical righteousness provides (cf. Eph. 6:11–17).

13:13 Let us walk properly. By living a life pleasing to God, manifesting in our outward behavior the inner reality of a redeemed life (cf. 6:4; 8:4; Luke 1:6; Gal. 5:16, 25; Eph. 2:10; 4:1, 17; 5:2, 8, 15; Phil. 1:27; 3:16, 17; Col. 1:10; 2:6; 1 Thess. 2:12; 4:1, 12; 1 Pet. 2:12; 1 John 2:6; 2 John 4, 6). revelry. Wild parties, sexual orgies, brawls, riots (cf. Gal. 5:21; 1 Pet. 4:3). lewdness and lust. Sexual immorality (cf. 1 Cor. 6:18; Eph. 5:3; Col. 3:5; 1 Thess. 4:3; 2 Tim. 2:22). strife and envy. Closely associated iniquities (cf. 1 Cor. 3:3; 2 Cor. 12:20; Gal. 5:20; Phil. 1:15; 1 Tim. 6:4), since the former is often the result of the latter.

13:14 But put on the Lord Jesus Christ. This phrase summarizes sanctification, the continuing spiritual process in which those who have been saved by faith are transformed into His image and likeness (cf. 2 Cor. 3:18; Gal. 4:19; Phil. 3:13, 14; Col. 2:7; 1 John 3:2, 3). The image Paul uses to describe that process is taking off and putting on clothing, which is symbolic of thoughts and behavior. See notes on Eph. 4:20–24. no provision. This word has the basic meaning of planning ahead or forethought. Most sinful behavior results from wrong ideas and lustful desires we allow to linger in our minds (cf. James 1:14, 15). the flesh. See note on 7:5. its lusts. See Gal. 5:17; Eph. 2:3.

Romans 14

14:1–12 The diversity of the church displays Christ’s power to bring together dissimilar people in genuine unity. Yet Satan often works on man’s unredeemed flesh to create division and threaten that unity. The threat to unity Paul addresses in this passage arises when mature (strong) believers—both Jews and Gentiles—conflict with immature (weak) believers. The strong Jewish believers understood their freedom in Christ and realized the ceremonial requirements of the Mosaic law were no longer binding. The mature Gentiles understood that idols are not gods and, therefore, that they could eat meat that had been offered to them. But in both cases the weaker brothers’ consciences were troubled, and they were even tempted to violate their consciences (a bad thing to train oneself to do). Knowing that the mature Jews and Gentiles would be able to understand these struggles, Paul addresses most of his comments to them.

14:1 Receive. The Gr. word refers to personal and willing acceptance of another. weak in the faith. This characterizes those believers who are unable to let go of the religious ceremonies and rituals of their past. The weak Jewish believer had difficulty abandoning the rites and prohibitions of the Old Covenant; he felt compelled to adhere to dietary laws, observe the Sabbath, and offer sacrifices in the temple. The weak Gentile believer had been steeped in pagan idolatry and its rituals; he felt that any contact with anything remotely related to his past, including eating meat that had been offered to a pagan deity and then sold in the marketplace, tainted him with sin. Both had very sensitive consciences in these areas, and were not yet mature enough to be free of those convictions. Cf. 1 Cor. 8:1–13. disputes over doubtful things. Better translated, “for the purpose of passing judgment on his opinions (or scruples).” The mature believer should not sit in judgment on the sincere but underdeveloped thoughts that govern the weak believer’s conduct.

14:2 one believes. The strong believer, whose mature faith allows him to exercise his freedom in Christ by eating the inexpensive meat sold at the pagan meat markets—inexpensive because a worshiper had first offered it as a sacrifice to a pagan deity (see notes on 1 Cor. 8:1–13). only vegetables. The strict diet weak Jewish and Gentile believers ate to avoid eating meat that was unclean or may have been sacrificed to idols.

14:3 despise…judge. “Despise” indicates a contempt for someone as worthless, who deserves only disdain and abhorrence. “Judge” is equally strong and means “to condemn.” Paul uses them synonymously: The strong hold the weak in contempt as legalistic and self-righteous; the weak judge the strong to be irresponsible at best and perhaps depraved.

14:4 To his own master he stands or falls. How Christ evaluates each believer is what matters, and His judgment does not take into account religious tradition or personal preference (cf. 8:33, 34; 1 Cor. 4:3–5).

14:5 esteems one day. Though it was no longer required by God, the weak Jewish believer felt compelled to observe the Sabbath and other special days associated with Judaism (cf. Gal. 4:9, 10; see notes on Col. 2:16, 17). On the other hand, the weak Gentile wanted to separate himself from the special days of festivities associated with his former paganism because of its immorality and idolatry. esteems every day alike. The mature believers were unaffected by those concerns. Let each be fully convinced. Each Christian must follow the dictates of his own conscience in matters not specifically commanded or prohibited in Scripture. Since conscience is a God-given mechanism to warn, and responds to the highest standard of moral law in the mind (2:14, 15), it is not sensible to train yourself to ignore it. Rather, respond to its compunctions and as you mature, by learning more, your mind will not alert it to those things which are not essential.

14:6 The strong believer eats whatever he pleases and thanks the Lord. The weak brother eats according to his ceremonial diet and thanks the Lord that he made a sacrifice on His behalf. In either case, the believer thanks the Lord, so the motive is the same. to the Lord. Whether weak or strong, the motive behind a believer’s decisions about issues of conscience must be to please the Lord.

14:7 lives to himself…dies to himself. The focus of Christian living is never oneself—everything we do should be to please our sovereign Lord (cf. 1 Cor. 6:20; 10:31).

14:9 Lord of both the dead and the living. Christ died not only to free us from sin, but to enslave us to Himself (6:22); to establish Himself as Sovereign over the saints in His presence and those still on earth (cf. Phil. 2:11; 1 Tim. 6:15; Rev. 17:14; 19:16).

14:10 judge…show contempt. See note on v. 3. your brother. A fellow believer in Christ. the judgment seat of Christ. The preferred rendering is “the judgment seat of God” (see notes on 1 Cor. 3:13–15). Every believer will give an account of himself, and the Lord will judge the decisions he made—including those concerning issues of conscience. That verdict is the only one that matters (see notes on 1 Cor. 4:1–5; 2 Cor. 5:9, 10).

14:11 it is written. Paul quotes Is. 45:23; 49:18 (cf. Phil. 2:10, 11).

14:13 judge. See note on v. 3. but rather resolve. The same Gr. word translated “judge” (14:3, 10, 13) is here translated “resolve.” In vv. 3, 10, 13a the meaning is negative: to condemn. In v. 13b, the meaning is positive: to determine or make a careful decision. The point of Paul’s play on words is that instead of passing judgment on their brothers, they should use their best judgment to help fellow believers. stumbling block. Anything a believer does—even though Scripture may permit it—that causes another to fall into sin (1 Cor. 8:9).

14:14 I know and am convinced by the Lord Jesus. This truth was not the product of his own thinking or the teaching of others, but of divine revelation (cf. Gal. 1:12). See note on 1 Cor. 7:12. nothing unclean of itself. See note on Acts 10:15; cf. Mark 7:15; 1 Tim. 4:3–5; Titus 1:15). unclean. The Gr. word originally meant “common” but came to mean “impure” or “evil” (see note on Acts 10:14). to him who considers…to him it is unclean. If a believer is convinced a certain behavior is sin—even if his assessment is wrong—he should never do it. If he does, he will violate his conscience, experience guilt (cf. 1 Cor. 8:4–7; see note on 2:15), and perhaps be driven back into deeper legalism instead of moving toward freedom (see note on v. 5).

14:15 grieved. The Gr. word refers to causing pain or distress. A weak believer may be hurt when he sees a brother do something he believes is sinful. But still worse, the strong believer may cause his weaker brother to violate his own conscience (cf. 1 Cor. 8:8–13). love. See notes on 1 Cor. 13:1–13. Love will ensure that the strong Christian is sensitive and understanding of his brother’s weaknesses (1 Cor. 8:8–13). destroy. This refers to complete devastation. In the NT, it is often used to indicate eternal damnation (Matt. 10:28; Luke 13:3; John 3:16; Rom. 2:12). In this context, however, it refers to a serious devastation of one’s spiritual growth (cf. Matt. 18:3, 6, 14). the one for whom Christ died. Any Christian (cf. 1 Cor. 8:11).

14:16 your good. The rightful exercise of one’s Christian liberty (cf. 1 Cor. 10:23–32). spoken of as evil. To blaspheme. When unbelievers see a strong Christian abusing his freedom in Christ and harming a weaker brother, they will conclude that Christianity is filled with unloving people, which reflects badly on God’s reputation (cf. 2:24).

14:17 kingdom of God. The sphere of salvation where God rules in the hearts of those He has saved (see notes on Acts 1:3; 1 Cor. 6:9). eating and drinking. Non-essentials and external observances. righteousness. Holy, obedient living (cf. Eph. 6:14; Phil. 1:11). peace. The loving tranquillity, produced by the Spirit, that should characterize believers’ relationships with God and each other (Gal. 5:22). joy in the Holy Spirit. Another part of the Spirit’s fruit, this describes an abiding attitude of praise and thanksgiving regardless of circumstances, which flows from one’s confidence in God’s sovereignty (Gal. 5:22; 1 Thess. 1:6).

14:18 approved by men. This refers to approving something after a careful examination, like a jeweler inspecting a stone to determine its quality and value. Christians are under the microscope of a skeptical world that is assessing how they live with and treat each other (cf. John 13:35; Phil. 2:15).

14:20 work of God. A fellow Christian who has been redeemed by the efforts of the Father, Son, and Holy Spirit, not his own (cf. v. 15; Eph. 2:10). All things…pure. The discretionary liberties which God has given to believers and are good in themselves (cf. vv. 14, 16). who eats with offense. One who uses those God-given liberties carelessly and selfishly, offending his weaker brother.

14:21 stumbles. See note on v. 13. offended…made weak. This phrase does not appear in the better manuscripts.

14:22, 23 The strongest Christian can bring harm to himself in the area of Christian liberty by denouncing or belittling the freedom God has given him (Gal. 5:1), or by carelessly flaunting his liberty without regard for how that might affect others (cf. 1 Cor. 10:23–32).

14:22 Have it to yourself before God. This is better translated, “have as your own conviction before God.” Paul urges the strong believer to understand his liberty, enjoy it, and keep it between God and himself. what he approves. The strong believer maintains a healthy conscience because he does not give a weak believer a cause to stumble.

14:23 who doubts is condemned. When the weak brother violates his conscience, he sins. whatever is not from faith. The thoughts and actions that our conscience condemns.

Romans 15

15:1 We…who are strong. See notes on 14:1–13. to bear. The word means “to pick up and carry a weight.” It is used of carrying a pitcher of water (Mark 14:13), of carrying a man (Acts 21:35), and figuratively of bearing an obligation (Acts 15:10). The strong are not to simply tolerate the weaknesses of their weaker brothers; they are to help the weak shoulder their burdens by showing loving and practical consideration for them (Gal. 6:2; cf. 1 Cor. 9:19–22; Phil. 2:2–4). scruples. Better translated, “weaknesses.” weak. See note on 14:1.

15:2 edification. To build up and strengthen. This is essentially the same appeal Paul made earlier (14:19), only with the additional qualification of self-sacrifice (1 Cor. 10:23, 24; cf. Phil. 2:2–5).

15:3 Christ did not please Himself. His ultimate purpose was to please God and accomplish His will (John 4:34; 5:30; 6:38; 8:25, 27–29; Phil. 2:6–8). it is written. Quoted from Ps. 69:9. The reproaches… fell on Me. “Reproaches” refers to slander, false accusations, and insults. Men hate God, and they manifested that same hate toward the One He sent to reveal Himself (cf. John 1:10, 11, 18).

15:4 things…written before. The divinely revealed OT. written for our learning. Although Christians live under the New Covenant and are not under the authority of the Old Covenant, God’s moral law has not changed and all Scripture is of spiritual benefit (1 Cor. 10:6, 10, 11; 2 Pet. 1:20, 21). Paul’s description of the benefits of Scripture certainly includes the NT, but speaks primarily about “the sacred writings”—or the OT (2 Tim. 3:15–17). patience. See note on 5:3. comfort. Lit. “encouragement.” The Word of God not only informs believers how to endure, but it also encourages them in the process. hope. See note on 5:2. Without the clear and certain promises of the Word of God, the believer has no basis for hope (cf. Ps. 119:81, 114; Eph. 2:12; Jer. 14:8).

15:5 to be like-minded toward one another. Paul urges the strong and the weak (see notes on 14:1–13), despite their differing views on these non-essential issues, to pursue loving, spiritual harmony in regard to matters on which the Bible is silent.

15:6 with one mind and one mouth. Our unity should be both real (one mind) and apparent (one mouth). But the consummate purpose of unity is not to please other believers but to glorify God. God and Father. This expression emphasizes the deity of Christ. Jesus is not an adopted son of God; He is of the same essential being and nature as God. This is such an important connection that it appears frequently in the NT (2 Cor. 1:3; 11:31; Eph. 1:3; Col. 1:3; 1 Pet. 1:3).

15:7 receive. See note on 14:1. as Christ…received us. If the perfect, sinless Son of God was willing to bring sinners into God’s family, how much more should forgiven believers be willing to warmly embrace and accept each other in spite of their disagreements over issues of conscience (Matt. 10:24; 11:29; Eph. 4:32—5:2).

15:8 a servant to the circumcision. Jesus was born a Jew (see note on Matt. 1:1), and as a child, He was circumcised and identified physically with the sign of the covenant (see notes on 4:11; Gen. 17:11–14). promises made to the fathers. The covenant with Abraham that God reiterated to both Isaac and Jacob (see note on 4:13).

15:9–12 To show that God’s plan has always been to bring Jew and Gentile alike into His kingdom and to soften the prejudice of Christian Jews against their Gentile brothers, Paul quotes from the Law, the Prophets, and twice from the Psalms—all the recognized divisions of the OT—proving God’s plan from their own Scriptures.

15:9 that the Gentiles might glorify God for His mercy. Because He extended His grace and mercy to a people outside the covenant (see notes on 10:11–21; 11:11–18). it is written. Quoted from 2 Sam. 22:50; Ps. 18:49. The psalmist sings praise to God among the nations, which alludes to Gentile salvation.

15:10 Quoted from Deut. 32:43.

15:11 Quoted from Ps. 117:1. Laud. Praise.

15:12 Quoted from Is. 11:10. root of Jesse. A way of referring to Jesus as the descendant of David, and thus of David’s father Jesse (see note on Rev. 5:5).

15:13 God of hope. God is the source of eternal hope, life, and salvation, and He is the object of hope for every believer (see note on 5:2). by the power of the Holy Spirit. The believer’s hope comes through the Scripture (cf. 15:4; Eph. 1:13, 14), which was written and is applied to every believing heart by the Holy Spirit.

15:14–22 Not wanting to jeopardize his relationship with the believers in Rome by seeming to be insensitive, presumptuous, or unloving, Paul sets out to explain how he could write such a forthright letter to a church he did not found and had never visited.

15:14 goodness. High moral character. The believers in Rome hated evil and loved righteousness, attitudes their lives clearly displayed. knowledge. Refers to deep, intimate knowledge indicating that the Roman believers were doctrinally sound (Col. 2:2, 3), illustrating the fact that truth and virtue are inseparable (cf. 1 Tim. 1:19). admonish. To encourage, warn, or advise—a comprehensive term for preaching (1 Cor. 14:3) and personal counseling (see note on 12:1). Every believer is responsible to encourage and strengthen other believers with God’s Word and is divinely equipped to do so (2 Tim. 3:16).

15:15 as reminding you. In spite of their spiritual strength, these Christians needed to be reminded of truths they already knew but could easily neglect or even forget (cf. 1 Tim. 4:6; 2 Tim. 2:8–14; Titus 3:1).

15:16 minister. “Minister” was a general Gr. term used of public officials. But in the NT it is used most often of those who serve God in some form of public worship (e.g., Phil. 2:17; Heb. 1:7, 14; 8:1, 2, 6), including that of a priest (Luke 1:23). to the Gentiles. Although Paul’s practice was always to present the gospel to the Jews first in every city he visited (see note on Acts 13:5), his primary apostolic calling was to the Gentiles (11:13; Acts 9:15). the offering. Having referred to himself as a minister, a word with priestly overtones, Paul explains that his priestly ministry is to present to God an offering of a multitude of Gentile converts.

15:17 glory. Lit. “to boast. Paul never boasted in his accomplishments as an apostle, but only in what Christ had accomplished through him (1 Cor. 1:27–29, 31; 2 Cor. 10:13–17; 12:5, 9; Gal. 6:14; 1 Tim. 1:12–16).

15:19 signs and wonders. See notes on Acts 2:19; 2 Cor. 12:12. God used them to authenticate true preaching and teaching. to Illyricum. The region that roughly corresponds to the former European country of Yugoslavia. From Jerusalem to Illyricum was a span of some 1,400 miles.

15:20 gospel. See note on 1:1. another man’s foundation. Paul’s goal was to reach those who had never heard the gospel—the primary function of a NT evangelist (Eph. 4:11). But for pastor-teachers, building on the foundation laid by such an evangelist is the crucial part of their ministry (cf. 1 Cor. 3:6).

15:21 it is written. Quoted from Is. 52:15; see note on 3:10. The OT quotation refers primarily to Christ’s second coming, but in its broader application it refers to the process of evangelism that began in Paul’s day and continues throughout church history until Christ returns.

15:22 hindered from coming. The form of this Gr. verb indicates an ongoing problem, and that something external created the hindrance. Paul was providentially being prevented by God from going to Rome (cf. Acts 16:7).

15:23, 24 Careful and sensible planning does not demonstrate a lack of trust in God’s providence. But plans must always be subject to the Lord’s control and alteration—just as Paul’s were (cf. Prov. 16:9).

15:23 no longer having a place. Paul believed he had covered the region with the gospel sufficiently and could move on to other areas. a great desire…to come to you. See notes on 1:10–13.

15:24 Spain. The city and region referred to in the OT as Tarshish (1 Kin. 10:22; Jon. 1:3), located on the far western end of the European continent. It had become a major center of commerce and culture, made accessible by the vast network of Roman roads. Its most famous ancient son was Seneca, the philosopher and statesman who tutored Nero and served as prime minister of the Empire. helped on my way there by you. Paul hoped the church at Rome would supply him with an escort and supplies to make the journey to Spain.

15:25 minister. See note on Acts 6:2.

15:26 Macedonia and Achaia. See notes on Acts 16:9; 1 Thess. 1:7. Paul ministered in these regions during his first and second missionary journeys. contribution. The Gr. word carries the basic idea of sharing and is usually translated “fellowship” or “communion.” The context indicates that here it is the sharing of a financial gift to help support the poor in Jerusalem (1 Cor. 16:1; 2 Cor. 8:2–4; Gal. 2:9, 10).

15:27 their spiritual things. The “things” were gospel truths first preached to the Gentile believers by the Jewish apostles, prophets, teachers, and evangelists.

15:28 this fruit. The financial gift for the Jerusalem church; the fruit of their genuine love and gratitude. Spain. See note on 15:24.

15:30 the love of the Spirit. This phrase occurs only here in Scripture and refers to Paul’s love for the Holy Spirit, not the Spirit’s love for him (cf. Ps. 143:10).

15:30, 31 prayers…that I may be delivered. Many Jews in Judea rejected the gospel and were prepared to attack Paul when he returned. Aware of the trouble that awaited him (Acts 20:22–24), he wanted the Roman Christians to pray for his deliverance only so he could complete the ministry the Lord had given him. Their prayers were answered in that he met with success in Jerusalem (Acts 21:17, 19, 20) and was delivered from death, but not imprisonment (Acts 21:10, 11; 23:11).

15:31 may be acceptable. Paul wanted the Jewish Christians in Jerusalem to receive the financial gift from the Gentiles with loving gratitude, recognizing it as a gesture of brotherly love and kindness.

15:32 the will of God. See note on 1:10. refreshed together with you. Paul eventually found the joy and rest he was looking for (Acts 28:15).

15:33 the God of peace. Just as He is the God of hope (see note on v. 13), God is also the source of true peace (cf. Eph. 2:11–14; Phil. 4:7).

Romans 16

16:1–27 This chapter, which has almost no explicit teaching and contains several lists of mostly unknown people, is the most extensive and intimate expression of Paul’s love and affection for other believers and co-workers found anywhere in his NT letters. It also provides insights into the lives of ordinary first-century Christians and gives an inside look at the nature and character of the early church.

16:1 Phoebe. Means “bright and radiant,” which aptly fits Paul’s brief description of her personality and Christian character. servant. The term from which we get “deacon” and “deaconess” (see notes on 1 Tim. 3:10, 11, 13). In the early church, women servants cared for sick believers, the poor, strangers, and those in prison. They instructed the women and children (cf. Titus 2:3–5). Whether Phoebe had an official title or not, she had the great responsibility of delivering this letter to the Roman church. When they had served faithfully and become widowed and destitute, such women were to be cared for by the church (see notes on 1 Tim. 5:3–16). Cenchrea. A neighboring port city of Corinth, where Paul wrote Romans. The church in Cenchrea was probably planted by the Corinthian church.

16:3 Priscilla and Aquila. See notes on Acts 18:1–3.

16:4 risked their own necks for my life. Probably at Corinth or Ephesus, but the details are not known.

16:5 Epaenetus. Probably saved through Paul’s preaching and lovingly discipled by the apostle. firstfruits. See note on 1:13. He was the first convert in Asia Minor (modern Turkey), which in the best manuscripts replaces the word “Achaia.”

16:6 Mary, who labored much for us. “Labored much” connotes hard work to the point of exhaustion. The context suggests she might have ministered in the church at Rome since its founding and been mentioned to Paul by others (possibly Priscilla and Aquila). But nothing more is known of her.

16:7 Andronicus and Junia. Perhaps a married couple, since “Junia” can be a woman’s name. fellow prisoners. Probably a reference to their actually sharing the same cell or adjacent cells at some point. of note among the apostles. Their ministry with Paul, and perhaps with Peter and some of the other apostles in Jerusalem before Paul was converted, was well known and appreciated by the apostles.

16:8 Amplias. A common name among the emperor’s household slaves at that time; he may have been one of those in “Caesar’s household” (Phil. 4:22).

16:9 Stachys. An uncommon Gr. name meaning “ear of corn.” He was obviously close to Paul, but the details are unknown.

16:10 Aristobulus. Since Paul does not greet him personally, he was probably not a believer, although some relatives and household servants apparently were. One noted biblical scholar believes that he was the brother of Herod Agrippa I and the grandson of Herod the Great.

16:11 Herodion. Related to the Herod family, and so perhaps associated with the household of Aristobulus. my countryman. The preferred reading is “my kinsman,” indicating that he may have been one of Paul’s Jewish relatives. Narcissus. See note on 16:10. Some scholars believe that this was the Emperor Claudius’ secretary. If so, two households within the palace had Christians in them (cf. Phil. 4:22).

16:12 Tryphena and Tryphosa. Possibly twin sisters, whose names mean “delicate” and “dainty.” Persis. Named after her native Persia; since her work is spoken of in the past tense, she was probably older than the other two women in this verse.

16:13 Rufus. Biblical scholars generally agree that he was one of the sons of Simon of Cyrene, the man enlisted to carry Jesus’ cross (cf. Mark 15:21) and was likely saved through that contact with Christ. Mark wrote his gospel in Rome, possibly after the letter to Rome was written, and circulated. Paul would not have mentioned Rufus if that name were not well known to the church in Rome. chosen in the Lord. Elected to salvation. Some translations render “chosen” as “choice,” which indicates he was widely known as an extraordinary believer because of his great love and service. his mother and mine. Rufus was not Paul’s natural brother. Rather, Rufus’ mother, the wife of Simon of Cyrene, at some time had cared for Paul during his ministry travels.

16:14, 15 “Brethren” in this context, probably refers to both men and women, which indicates that these names represent the outstanding leaders of two of the assemblies in Rome.

16:16 holy kiss. Kissing of friends on the forehead, cheek, or beard was common in the OT. The Jews in the NT church carried on the practice, and it became especially precious to new believers, who were often outcasts from their own families because of their faith, because of the spiritual kinship it signified.

16:17–20 Paul considered it necessary to insert into his greetings of love this caution against harmful teachings and practices that undermine the truth of Christianity and are its greatest threat. Genuine love will be ready to forgive evil, but it will not condone or ignore it. Those such as Paul, who truly love other believers who are dear to them, will warn them about sin and harm (cf. 1 Cor. 13:6).

16:17 divisions and offenses. Doctrinal falsehood and unrighteous practices (cf. Matt. 24:24; Acts 20:27–32; Gal. 1:6–8; Eph. 4:14).

16:18 belly. Driven by self-interest and self-gratification, often seen in their pretentious, extravagant, and immoral lifestyles (cf. Phil. 3:18, 19; 2 Tim. 3:7, 8; 2 Pet. 1:20—2:3, 10–19; Jude 12, 13). simple. The unsuspecting or naive person (cf. 2 Cor. 11:13–15).

16:19 become known. See note on 1:8.

16:20 God of peace. See 15:33; Heb. 13:20. will crush Satan. See note on Gen. 3:15. shortly. “Soon, speedily, quickly” (Acts 12:7; 22:18; cf. Rev. 22:7, 12, 20). grace of our Lord Jesus Christ. See note on 1:7.

16:21 Lucius. Either 1) a native of Cyrene, one of the prophets and teachers in Antioch who participated in Paul and Barnabas’ commissioning (Acts 13:1–3) or 2) another form of “Luke,” the author of the Gospel of Luke and the book of Acts. Jason. One of the first converts in Thessalonica, who evidently let Paul stay in his home for a short time before Paul and Silas were sent to Berea (see notes on Acts 17:5–10). Sosipater. A longer form of “Sopater” (Acts 20:4–6), a Berean (cf. Acts 17:10–12) who joined other believers in meeting Paul at Troas after the apostle left Ephesus. my countrymen. See note on v. 11.

16:22 Tertius. Paul’s secretary, who wrote this letter as Paul dictated it, inserts a personal greeting.

16:23 Gaius. One of Paul’s converts at Corinth (cf. 1 Cor. 1:14). His full name was most likely “Gaius Titius Justus” (Acts 18:7). the whole church. The congregation that met in Gaius’ house. Erastus. A common name in NT times, but probably not the same man referred to in Acts 19:22 or 2 Tim. 4:20. treasurer. In Corinth. This was a prominent position with political clout. Quartus. May have been a physical brother of Erastus, but more likely just the final brother in Christ listed here.

16:24 This verse is not found in the earliest Gr. manuscripts of Romans which is understandable in view of the longer, more explicit benediction that follows.

16:25–27 The letter concludes with a beautiful doxology that praises God for His work through Jesus Christ and thereby summarizes the major themes in Romans (see notes on 11:33–36; cf. Matt. 6:13; Luke 19:37, 38; Eph. 3:20, 21; Heb. 13:20, 21; Rev. 5:9, 10).

16:25 my gospel. See notes on 1:1; 2:16; cf. Gal. 1:11; 2:2. preaching of Jesus Christ. Synonymous with the gospel, it was Paul’s supreme life commitment (see notes on 10:14, 15, 17; cf. 1 Cor. 1:23, 24; 2 Cor. 4:5, 6). the mystery. See note on 11:25. In the NT, this word does not have its modern connotation. Instead, it refers to something hidden in former times but now made known (1 Cor. 4:1; Eph. 5:32; 6:19; Col. 1:25, 26; 2 Thess. 2:7, 8; 1 Tim. 3:9, 16). The NT’s most common mystery is that God would provide salvation for Gentiles as well as Jews (Eph. 3:3–9).

16:26 prophetic Scriptures made known. God had told Israel that He would not only call her to righteousness, but appoint her as a light (of the gospel) to the nations (see notes on Is. 42:6; 49:6; 1 Pet. 1:10, 11; cf. Gen. 12:3; Ex. 19:6; Is. 49:22; 53:11; 60:3–5; Jer. 31:31, 33).

16:27 to God…be glory. It was through the Father that the gospel was ultimately revealed, therefore He deserves all the credit, praise, and worship.

Romans 1

1:1 a 1 Cor. 1:1; 9:1; 15:9; 2 Cor. 1:1; 1 Tim. 1:11

1:1 b Acts 9:15; 13:2; (Gal. 1:15)

1:2 c Acts 26:6

1:2 d Gal. 3:8

1:3 e 2 Sam. 7:12; 1 Chr. 17:11; Is. 9:7; Jer. 23:5; Gal. 4:4

1:3 1 came

1:4 f Ps. 2:7; Acts 9:20; 13:33; Heb. 1:2

1:4 g Ps. 16:10; (Heb. 9:14)

1:5 h Eph. 3:8

1:5 i Acts 6:7; Rom. 16:26

1:5 j Acts 9:15

1:7 k Acts 9:13; Rom. 8:28; 1 Cor. 1:2, 24

1:7 l Num. 6:25; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2

1:8 m 1 Cor. 1:4; Eph. 1:15; Phil. 1:3; Col. 1:3; 1 Thess. 1:2; 2:13

1:8 n Acts 28:22; Rom. 16:19

1:9 o Rom. 9:1

1:9 p Acts 27:23

1:9 q 1 Thess. 3:10

1:9 2 Or in

1:11 r Rom. 15:29

1:12 s Titus 1:4

1:13 t (1 Thess. 2:18)

1:13 u Phil. 4:17

1:16 v Ps. 40:9, 10

1:16 w 1 Cor. 1:18, 24

1:16 x Luke 2:30; Acts 3:26; Rom. 2:9

1:16 3 NU omits of Christ

1:17 y Rom. 3:21; 9:30; Phil. 3:9

1:17 z Hab. 2:4; Gal. 3:11; Heb. 10:38

1:18 a (Acts 17:30)

1:18 b Rom. 6:13; 2 Thess. 2:10; 2 Pet. 2:13; 1 John 5:17

1:18 4 hold down

1:19 c (Acts 14:17; 17:24)

1:19 d (John 1:9)

1:19 5 evident

1:19 6 among

1:20 e Job 12:7–9; Ps. 19:1–6; Jer. 5:22

1:20 7 divine nature, deity

1:21 f 2 Kin. 17:15; Jer. 2:5; Eph. 4:17

1:22 g Jer. 10:14; (1 Cor. 1:20)

1:23 h 1 Tim. 1:17; 6:15, 16

1:23 i Deut. 4:16–18; Ps. 106:20; Jer. 2:11; Acts 17:29

1:23 8 perishable

1:24 j Ps. 81:12; Acts 7:42; Eph. 4:18, 19

1:24 k 1 Cor. 6:18

1:24 l Lev. 18:22

1:25 m 1 Thess. 1:9

1:25 n Is. 44:20; Jer. 10:14; 13:25; 16:19

1:26 o Lev. 18:22; Eph. 5:12

1:26 9 Lit. females

1:27 10 Lit. males

1:27 11 Lit. female

1:28 p Eph. 5:4

1:29 12 NU omits sexual immorality

1:29 13 greed

1:29 14 malice

1:31 15 without understanding

1:31 16 NU omits unforgiving

1:32 q (Rom. 2:2)

1:32 r (Rom. 6:21)

1:32 s (Ps. 50:18); Hos. 7:3

Romans 2

2:1 a (Rom. 1:20)

2:1 b 2 Sam. 12:5–7; (Matt. 7:1–5; Luke 6:37); John 8:9; Rom. 14:22

2:4 c Rom. 9:23; 11:33; (2 Cor. 8:2; Eph. 1:7, 18; 2:7; Phil. 4:19; Col. 1:27; 2:2; Titus 3:6)

2:4 d (Rom. 3:25)

2:4 e Ex. 34:6; (Rom. 9:22; 1 Tim. 1:16); 1 Pet. 3:20

2:4 f Is. 30:18; (2 Pet. 3:9, 15)

2:5 g (Deut. 32:34); Prov. 1:18; James 5:3

2:5 1 unrepentant

2:5 2 storing

2:6 h (Job 34:11); Ps. 62:12; Prov. 24:12; Jer. 17:10; (2 Cor. 5:10; Rev. 20:12, 13)

2:8 i Job 24:13; (2 Thess. 1:8)

2:9 j Amos 3:2; Luke 12:47; Acts 3:26; Rom. 1:16; 1 Pet. 4:17

2:9 3 Gentile

2:10 k Rom. 2:7; Heb. 2:7; (1 Pet. 1:7)

2:11 l Deut. 10:17; (Job 34:19); Acts 10:34; (Eph. 6:9)

2:13 m Matt. 7:21, 22; John 13:17; (James 1:22, 25; 1 John 3:7)

2:15 n 1 Cor. 5:1

2:15 o Acts 24:25

2:16 p Eccl. 12:14; (Matt. 25:31); Rev. 20:12

2:16 q John 5:22; Acts 10:42; 17:31; Rom. 3:6; 14:10

2:16 r 1 Tim. 1:11

2:17 s (Matt. 3:9); John 8:33

2:17 t Mic. 3:11; John 5:45; Rom. 2:23; 9:4

2:17 u Is. 48:1, 2

2:17 4 NU But if

2:17 5 rely

2:18 v Deut. 4:8

2:18 w Phil. 1:10

2:19 x Matt. 15:14; John 9:34

2:20 y (2 Tim. 3:5)

2:21 z Ps. 50:16; Matt. 23:3

2:22 a Mal. 3:8

2:23 b Mic. 3:11; John 5:45; Rom. 2:17; 9:4

2:24 c Ezek. 16:27

2:24 d 2 Sam. 12:14; Is. 52:5; Ezek. 36:22

2:25 e Gen. 17:10–14; (Gal. 5:3)

2:26 f (Acts 10:34)

2:27 g Matt. 12:41

2:27 6 Lit. letter

2:28 h (Matt. 3:9); John 8:39; Rom. 2:17; 9:6; (Gal. 6:15)

2:29 i (1 Pet. 3:4)

2:29 j Phil. 3:3; Col. 2:11

2:29 k Deut. 30:6; Rom. 2:27; 7:6; (2 Cor. 3:6)

2:29 l John 5:44; 12:43; (1 Cor. 4:5; 2 Cor. 10:18); 1 Thess. 2:4

2:29 7 A play on words—Jew is literally praise.

Romans 3

3:2 a Deut. 4:5–8; Ps. 147:19; Rom. 9:4

3:2 1 sayings, Scriptures

3:3 b Rom. 10:16; Heb. 4:2

3:3 c Num. 23:19; (2 Tim. 2:13)

3:4 d Job 40:8

3:4 e (John 3:33)

3:4 f Ps. 62:9

3:4 g Ps. 51:4

3:4 2 Found true

3:5 h Rom. 6:19; 1 Cor. 9:8; 15:32; Gal. 3:15

3:6 i (Gen. 18:25)

3:8 j Rom. 5:20

3:8 3 Lit. judgment

3:9 k Rom. 3:19, 23; 11:32; Gal. 3:22

3:10 l Ps. 14:1–3; 53:1–3; Eccl. 7:20

3:13 m Ps. 5:9

3:13 n Ps. 140:3

3:13 4 grave

3:14 o Ps. 10:7

3:15 p Prov. 1:16; Is. 59:7, 8

3:18 q Ps. 36:1

3:19 r John 10:34

3:19 s Job 5:16; Ps. 107:42

3:19 5 accountable

3:20 t Ps. 143:2; (Acts 13:39; Gal. 2:16)

3:21 u Acts 15:11

3:21 v John 5:46

3:21 w 1 Pet. 1:10

3:22 x Rom. 10:12; (Gal. 3:28; Col. 3:11)

3:22 6 NU omits and on all

3:23 y Gal. 3:22

3:24 z Rom. 4:4, 16; (Eph. 2:8; Titus 3:5, 7)

3:24 a (Matt. 20:28; Eph. 1:7; Col. 1:14; 1 Tim. 2:6; Heb. 9:12, 15; 1 Pet. 1:18, 19)

3:24 7 without any cost

3:25 b Lev. 16:15

3:25 c Col. 1:20

3:25 d Acts 14:16; 17:30; (Rom. 2:4)

3:25 8 mercy seat

3:27 e Rom. 2:17, 23; (1 Cor. 1:29); Eph. 2:9

3:28 f Gal. 2:16

3:28 9 declared righteous

3:30 g Rom. 10:12; (Gal. 3:8, 20)

Romans 4

4:1 a Gen. 11:27—25:9; Is. 51:2; (Matt. 3:9); John 8:33

4:1 b (Luke 3:8); John 8:53; James 2:21

4:1 1 Or (fore)father according to the flesh has found?

4:2 c Rom. 3:20, 27

4:3 d Gen. 15:6; Rom. 4:9, 22; Gal. 3:6; James 2:23

4:3 2 imputed, credited, reckoned, counted

4:4 e Rom. 11:6

4:4 3 according to

4:5 f (Gal. 2:16; Eph. 2:8, 9)

4:5 g Josh. 24:2

4:6 h Ps. 32:1, 2

4:7 i Ps. 32:1, 2

4:11 j Gen. 17:10

4:11 k Luke 19:9; Rom. 4:16

4:12 l Rom. 4:18–22

4:13 m Gen. 17:4–6; 22:17

4:14 n Gal. 3:18

4:15 o Rom. 3:20

4:16 p (Rom. 3:24)

4:16 q (Gal. 3:22)

4:16 r Is. 51:2

4:16 4 certain

4:17 s Gen. 17:5

4:17 t (Rom. 8:11)

4:17 u Rom. 9:26

4:18 v Gen. 15:5

4:19 w Gen. 17:17

4:19 x Heb. 11:11

4:21 y Gen. 18:14; (Ps. 115:3; Luke 1:37; Heb. 11:19)

4:22 z Gen. 15:6

4:23 a Rom. 15:4; 1 Cor. 10:6

4:24 b Acts 2:24

4:25 c Is. 53:4, 5; (Rom. 5:6, 8; 8:32; Gal. 2:20; Eph. 5:2; Heb. 9:28)

4:25 d (Rom. 5:18; 1 Cor. 15:17; 2 Cor. 5:15)

Romans 5

5:1 a Is. 32:17; John 16:33

5:1 b (Is. 53:5); Acts 10:36; (Eph. 2:14)

5:1 1 Some ancient mss. let us have

5:2 c (John 10:9; Eph. 2:18; 3:12; Heb. 10:19; 1 Pet. 3:18)

5:2 d 1 Cor. 15:1

5:2 e Heb. 3:6

5:3 f Matt. 5:11, 12; (John 16:33; Acts 5:41; 2 Cor. 12:9); James 1:2

5:3 g James 1:3

5:3 2 endurance

5:4 h Phil. 2:22; (James 1:12)

5:4 3 approved character

5:5 i Phil. 1:20

5:5 j 2 Cor. 1:22; Eph. 1:13

5:6 k Is. 53:5; (Rom. 4:25; 5:8; 8:32; Gal. 2:20; Eph. 5:2)

5:6 4 at the right time

5:8 l (John 3:16; 15:13; Rom. 8:39)

5:9 m Eph. 2:13; (1 John 1:7)

5:9 n Rom. 1:18; 1 Thess. 1:10

5:10 o (Rom. 8:32)

5:10 p Rom. 11:28; 2 Cor. 5:18; (Eph. 2:5, 6); Col. 1:21

5:10 q John 14:19

5:11 r (Gal. 4:9)

5:12 s Gen. 2:17; 3:6, 19; (Rom. 5:15–17; 1 Cor. 15:21)

5:12 t Gen. 2:17

5:13 u 1 John 3:4

5:14 v (1 Cor. 15:21, 22)

5:15 w (Is. 53:11)

5:15 5 trespass or false step

5:16 6 trespasses

5:17 7 trespass

5:18 x (1 Cor. 15:21, 45)

5:18 y Matt. 1:21; (John 12:32)

5:18 8 Or one trespass

5:18 9 Or one righteous act

5:19 z Is. 53:11, 12; (Phil. 2:8)

5:20 a John 15:22

5:20 b Luke 7:47; Rom. 6:1; 1 Tim. 1:14

Romans 6

6:1 a Rom. 3:8; 6:15

6:2 b (Rom. 6:11; 7:4, 6; Gal. 2:19; Col. 2:20; 3:3); 1 Pet. 2:24

6:3 c Acts 2:38; 8:16; 19:5; (Gal. 3:27); Col. 2:12

6:3 d (1 Cor. 15:29)

6:4 e Col. 2:12

6:4 f 1 Cor. 6:14

6:4 g John 2:11

6:4 h Rom. 7:6; (2 Cor. 5:17; Gal. 6:15; Eph. 4:23; Col. 3:10)

6:5 i 2 Cor. 4:10; Phil. 3:10; Col. 2:12; 3:1

6:6 j Gal. 2:20; 5:24; 6:14

6:6 k Col. 2:11

6:6 1 rendered inoperative

6:7 l 1 Pet. 4:1

6:7 2 cleared

6:8 m Rom. 6:4; 2 Cor. 4:10; 2 Tim. 2:11

6:9 n Rev. 1:18

6:10 o Heb. 9:27

6:10 p Luke 20:38

6:11 q (Rom. 6:2; 7:4, 6)

6:11 r (Gal. 2:19; Col. 2:20; 3:3); 1 Pet. 2:24

6:11 3 consider

6:12 s Ps. 19:13

6:13 t Rom. 6:16, 19; 7:5; Col. 3:5; James 4:1

6:13 u Rom. 12:1; 2 Cor. 5:14; 1 Pet. 2:24; 4:2

6:13 4 Or weapons

6:14 v (Rom. 7:4, 6; 8:2; Gal. 5:18)

6:15 w 1 Cor. 9:21

6:16 x Prov. 5:22; (Matt. 6:24); John 8:34; 2 Pet. 2:19

6:17 y 2 Tim. 1:13

6:17 5 entrusted

6:18 z John 8:32; Rom. 6:22; 8:2; 1 Cor. 7:22; Gal. 5:1; 1 Pet. 2:16

6:19 6 unto sanctification

6:20 a John 8:34

6:21 b Jer. 12:13; Ezek. 16:63; Rom. 7:5

6:21 c Rom. 1:32; Gal. 6:8

6:22 d (John 8:32); Rom. 6:18; 8:2

6:22 7 unto sanctification

6:23 e Gen. 2:17

6:23 f Rom. 2:7; 1 Pet. 1:4

6:23 8 free gift

Romans 7

7:1 1 rules

7:2 a 1 Cor. 7:39

7:3 b (Matt. 5:32)

7:4 c Rom. 8:2; Gal. 2:19; 5:18; (Col. 2:14)

7:4 d Gal. 5:22

7:5 e Rom. 6:13

7:5 f Rom. 6:21; Gal. 5:19; James 1:15

7:6 g Rom. 2:29; 2 Cor. 3:6

7:7 h Rom. 3:20

7:7 i Ex. 20:17; Deut. 5:21; Acts 20:33

7:8 j Rom. 4:15

7:8 k 1 Cor. 15:56

7:10 l Lev. 18:5; Ezek. 20:11, 13, 21; Luke 10:28; Rom. 10:5; 2 Cor. 3:7; Gal. 3:12

7:12 m Ps. 19:8

7:14 n 1 Kin. 21:20, 25; 2 Kin. 17:17; Rom. 6:16

7:15 o Rom. 7:19; (Gal. 5:17)

7:18 p (Gen. 6:5; 8:21)

7:22 q Ps. 1:2

7:22 r (2 Cor. 4:16; Eph. 3:16; 1 Pet. 3:4)

7:23 s Rom. 6:19; (Gal. 5:17); James 4:1; 1 Pet. 2:11

7:23 t Rom. 6:13, 19

7:24 u (Rom. 8:11; 1 Cor. 15:51, 52; 1 Thess. 4:14–17)

7:25 v 1 Cor. 15:57

Romans 8

8:1 a Gal. 5:16

8:1 1 NU omits the rest of v. 1.

8:2 b Rom. 6:18, 22

8:2 c (1 Cor. 15:45)

8:2 d Rom. 7:24, 25

8:3 e Acts 13:39; (Heb. 7:18)

8:3 f (2 Cor. 5:21; Gal. 3:13)

8:4 g (Rom. 6:4; 2 Cor. 5:7); Gal. 5:16, 25; Eph. 4:1; 5:2, 15; (1 John 1:7; 2:6)

8:5 h John 3:6

8:5 i (Gal. 5:22–25)

8:6 j Gal. 6:8

8:6 2 fleshly

8:7 k James 4:4

8:7 l 1 Cor. 2:14

8:7 3 fleshly

8:11 m Acts 2:24; Rom. 6:4

8:11 n 1 Cor. 6:14

8:11 4 Or because of

8:12 o (Rom. 6:7, 14)

8:13 p Gal. 6:8

8:13 q Eph. 4:22; (Col. 3:5–10)

8:14 r (Gal. 5:18)

8:15 s (1 Cor. 2:12); Heb. 2:15

8:15 t 2 Tim. 1:7

8:15 u (Is. 56:5)

8:15 v Mark 14:36; Gal. 4:6

8:15 5 Lit., in Aram.,Father

8:16 w Eph. 1:13

8:17 x Acts 26:18

8:17 y Phil. 1:29

8:18 z 2 Cor. 4:17; (1 Pet. 1:6; 4:13)

8:19 a (2 Pet. 3:13)

8:20 b Gen. 3:17–19

8:21 c (2 Cor. 3:17); Gal. 5:1, 13

8:21 6 decay

8:22 d Jer. 12:4, 11

8:23 e 2 Cor. 5:5; Eph. 1:14

8:23 f 2 Cor. 5:2, 4

8:23 g (Luke 20:36)

8:23 h Luke 21:28; Eph. 1:14; 4:30; (Phil. 3:20, 21)

8:24 i Rom. 4:18; 2 Cor. 5:7; Heb. 11:1

8:26 j Matt. 20:22; 2 Cor. 12:8

8:26 k John 14:16; Rom. 8:15; Eph. 6:18

8:26 7 NU omits for us

8:27 l 1 Chr. 28:9

8:27 m 1 John 5:14

8:28 n 2 Tim. 1:9

8:29 o 2 Tim. 2:19

8:29 p Rom. 9:23; 1 Cor. 2:7; Eph. 1:5, 11

8:29 q (2 Cor. 3:18)

8:29 r (Col. 1:15, 18); Heb. 1:6

8:30 s Rom. 8:28; 9:24; 1 Cor. 1:9; Gal. 1:6, 15; 5:8; Eph. 1:11; 3:11; 2 Thess. 2:14; (Heb. 9:15; 1 Pet. 2:9; 3:9)

8:30 t 1 Cor. 6:11; (Gal. 2:16)

8:30 u John 17:22; Rom. 8:21

8:31 v Num. 14:9

8:32 w Rom. 5:6, 10

8:32 x (Rom. 4:25)

8:33 y Is. 50:8, 9; Rev. 12:10

8:34 z John 3:18

8:34 a Mark 16:19; Col. 3:1; Heb. 1:3

8:34 b Heb. 7:25; 9:24

8:36 c Ps. 44:22; Acts 20:24; 1 Cor. 4:9; 15:30; (2 Cor. 1:9; 4:10; 6:9; 11:23)

8:37 d John 16:33; 1 Cor. 15:57; 2 Cor. 2:14; 1 John 5:4

8:38 e (1 Cor. 15:24; Eph. 1:21; 1 Pet. 3:22)

Romans 9

9:1 a 2 Cor. 1:23

9:2 b Rom. 10:1

9:3 c Ex. 32:32

9:3 1 Or relatives

9:4 d Ex. 4:22; (Rom. 8:15)

9:4 e 1 Sam. 4:21

9:4 f Gen. 17:2; Deut. 29:14; Luke 1:72; Acts 3:25

9:4 g Deut. 4:13; Ps. 147:19

9:4 h Heb. 9:1, 6

9:4 i (Acts 2:39; 13:32; Eph. 2:12)

9:5 j Deut. 10:15

9:5 k (Luke 1:34, 35; 3:23)

9:5 l Jer. 23:6

9:6 m Num. 23:19

9:6 n (John 8:39; Gal. 6:16)

9:7 o (John 8:33, 39; Gal. 4:23)

9:7 p Gen. 21:12; Heb. 11:18

9:8 q Gal. 4:28

9:9 r Gen. 18:10, 14; Heb. 11:11

9:10 s Gen. 25:21

9:11 t (Rom. 4:17; 8:28)

9:12 u Gen. 25:23

9:13 v Mal. 1:2, 3

9:14 w Deut. 32:4

9:15 x Ex. 33:19

9:17 y Gal. 3:8

9:17 z Ex. 9:16

9:18 a Ex. 4:21; Deut. 2:30; Josh. 11:20; John 12:40; Rom. 11:7, 25

9:19 b 2 Chr. 20:6; Job 9:12; Dan. 4:35

9:20 c Is. 29:16; Jer. 18:6; Rom. 9:22; 2 Tim. 2:20

9:21 d Prov. 16:4

9:21 e 2 Tim. 2:20

9:22 f (1 Thess. 5:9)

9:22 g Prov. 16:4; (1 Pet. 2:8)

9:23 h (Col. 1:27)

9:23 i (Rom. 8:28–30)

9:24 j (Rom. 8:28)

9:24 k Is. 42:6, 7; 49:6; Luke 2:32; Rom. 3:29

9:25 l Hos. 2:23; 1 Pet. 2:10

9:26 m Hos. 1:10

9:27 n Is. 10:22, 23

9:27 o Rom. 11:5

9:28 p Is. 10:23; 28:22

9:28 2 NU the LORD will finish the work and cut it short upon the earth

9:29 q Is. 1:9

9:29 r Deut. 29:23; Is. 13:19; Jer. 49:18; 50:40; Amos 4:11

9:29 3 Lit., in Heb., Hosts

9:30 s Rom. 4:11

9:30 t Rom. 1:17; 3:21; 10:6; (Gal. 2:16; 3:24; Phil. 3:9); Heb. 11:7

9:31 u (Rom. 10:2–4)

9:31 v (Gal. 5:4)

9:31 4 NU omits of righteousness

9:32 w (Luke 2:34; 1 Cor. 1:23)

9:32 5 NU by works, omitting of the law

9:33 x (Ps. 118:22); Is. 8:14; 28:16; (Matt. 21:42; 1 Pet. 2:6–8)

9:33 y Rom. 5:5; 10:11

Romans 10

10:1 1 NU them

10:2 a Acts 21:20; Gal. 1:14

10:3 b (Rom. 1:17)

10:3 c (Phil. 3:9)

10:4 d Matt. 5:17; (Rom. 7:1–4; Gal. 3:24; 4:5)

10:5 e Lev. 18:5; Neh. 9:29; Ezek. 20:11, 13, 21; Rom. 7:10; Gal. 3:12

10:6 f Deut. 30:12–14

10:7 g Deut. 30:13

10:8 h Deut. 30:14

10:9 i Matt. 10:32; Luke 12:8; Acts 8:37; Rom. 14:9; (1 Cor. 12:3); Phil. 2:11

10:11 j Is. 28:16; Jer. 17:7; Rom. 9:33

10:12 k Acts 15:9; Rom. 3:22, 29; Gal. 3:28

10:12 l Acts 10:36; 1 Tim. 2:5

10:12 m Eph. 1:7

10:13 n Joel 2:32; Acts 2:21

10:13 o Acts 9:14

10:14 p Acts 8:31; Titus 1:3

10:15 q Is. 52:7; Nah. 1:15

10:15 2 NU omits preach the gospel of peace, Who

10:16 r Is. 53:1; John 12:38

10:18 s Ps. 19:4; Matt. 24:14; Mark 16:15; Rom. 1:8; Col. 1:6, 23; 1 Thess. 1:8

10:19 t Deut. 32:21; Rom. 11:11

10:19 u Titus 3:3

10:20 v Is. 65:1; Rom. 9:30

10:21 w Is. 65:2

Romans 11

11:1 a Ps. 94:14; Jer. 46:28

11:1 b 1 Sam. 12:22; Jer. 31:37

11:1 c 2 Cor. 11:22; Phil. 3:5

11:2 d (Rom. 8:29)

11:3 e 1 Kin. 19:10, 14

11:4 f 1 Kin. 19:18

11:5 g 2 Kin. 19:4; Rom. 9:27

11:6 h Rom. 4:4

11:6 1 NU omits the rest of v. 6.

11:7 i Rom. 9:31

11:7 j Mark 6:52; Rom. 9:18; 11:25; 2 Cor. 3:14

11:8 k Is. 29:10, 13

11:8 l Deut. 29:3, 4; Is. 6:9; Matt. 13:13, 14; John 12:40; Acts 28:26, 27

11:9 m Ps. 69:22, 23

11:11 n Is. 42:6, 7; Acts 28:28

11:11 o Deut. 32:21; Acts 13:46; Rom. 10:19

11:11 2 trespass

11:12 3 trespass

11:13 p Acts 9:15; 22:21; Gal. 1:16; 2:7–9; Eph. 3:8

11:14 q 1 Cor. 9:22; 1 Tim. 4:16; James 5:20

11:15 r (Is. 26:16–19)

11:16 s Lev. 23:10; (James 1:18)

11:17 t Jer. 11:16; (John 15:2)

11:17 u Acts 2:39; (Eph. 2:12)

11:17 4 richness

11:18 v (1 Cor. 10:12)

11:20 w Heb. 3:19

11:22 x 1 Cor. 15:2; Heb. 3:6, 14

11:22 y (John 15:2)

11:22 5 NU adds of God

11:23 z (2 Cor. 3:16)

11:25 a Rom. 12:16

11:25 b 2 Cor. 3:14

11:25 c Luke 21:24; John 10:16; Rom. 11:12

11:25 6 estimation

11:26 d Ps. 14:7; Is. 59:20, 21

11:26 7 Or delivered

11:27 e Is. 27:9; Heb. 8:12

11:28 f Deut. 7:8; 10:15; Rom. 9:5

11:29 g Num. 23:19

11:30 h (Eph. 2:2)

11:32 i Rom. 3:9; (Gal. 3:22)

11:32 8 shut them all up in

11:34 j Is. 40:13; Jer. 23:18; 1 Cor. 2:16

11:34 k Job 36:22

11:35 l Job 41:11

11:36 m (1 Cor. 8:6; 11:12); Col. 1:16; Heb. 2:10

11:36 n Heb. 13:21

Romans 12

12:1 a 1 Cor. 1:10; 2 Cor. 10:1–4

12:1 b Phil. 4:18; Heb. 10:18, 20

12:1 1 urge

12:1 2 rational

12:2 c Matt. 13:22; Gal. 1:4; 1 John 2:15

12:2 d Eph. 4:23; (Titus 3:5)

12:2 e (1 Thess. 4:3)

12:3 f Rom. 1:5; 15:15; 1 Cor. 3:10; 15:10; Gal. 2:9; Eph. 3:7

12:3 g Prov. 25:27

12:3 h (Eph. 4:7)

12:4 i 1 Cor. 12:12–14; (Eph. 4:4, 16)

12:5 j (1 Cor. 10:17); Gal. 3:28

12:6 k (John 3:27)

12:6 l Acts 11:27

12:7 m Eph. 4:11

12:8 n Acts 15:32

12:8 o (Matt. 6:1–3)

12:8 p (Acts 20:28)

12:8 q 2 Cor. 9:7

12:9 r 2 Cor. 6:6; 1 Tim. 1:5

12:9 s Ps. 34:14

12:10 t John 13:34; 1 Thess. 4:9; Heb. 13:1; 2 Pet. 1:7

12:10 u Rom. 13:7; Phil. 2:3; (1 Pet. 2:17)

12:12 v Luke 10:20

12:12 w Luke 21:19

12:12 x Luke 18:1

12:12 3 persevering

12:13 y 1 Cor. 16:1; Heb. 13:16; 1 Pet. 4:9

12:13 z Matt. 25:35; 1 Tim. 3:2

12:13 4 Lit. pursuing

12:14 a (Matt. 5:44); Luke 6:28; 1 Cor. 4:12

12:15 b (1 Cor. 12:26)

12:16 c Rom. 15:5; 2 Cor. 13:11; (Phil. 2:2; 4:2); 1 Pet. 3:8

12:16 d Jer. 45:5

12:17 e (Matt. 5:39); 1 Pet. 3:9

12:17 f 2 Cor. 8:21

12:17 5 Or Provide good

12:18 g Heb. 12:14

12:19 h Lev. 19:18

12:19 i Deut. 32:35; Ps. 94:1; 1 Thess. 4:6; Heb. 10:30

12:20 j 2 Kin. 6:22; Prov. 25:21, 22; (Matt. 5:44); Luke 6:27

12:21 k (Rom. 12:1, 2)

Romans 13

13:1 a Titus 3:1; 1 Pet. 2:13

13:2 b (Titus 3:1)

13:2 1 Lit. receive

13:3 c 1 Pet. 2:14

13:5 d Eccl. 8:2

13:5 e Acts 24:16; (1 Pet. 2:13, 19)

13:7 f Matt. 22:21; Mark 12:17; Luke 20:25

13:8 g (Matt. 7:12; 22:39; John 13:34; Rom. 13:10; Gal. 5:13, 14; 1 Tim. 1:5; James 2:8)

13:9 h Ex. 20:13–17; Deut. 5:17–21; Matt. 19:18

13:9 i Lev. 19:18; Mark 12:31; James 2:8

13:9 2 NU omits “You shall not bear false witness,”

13:10 j (Matt. 7:12; 22:39, 40; John 13:34); Rom. 13:8; Gal. 5:14; James 2:8

13:11 k Mark 13:37; (1 Cor. 15:34; Eph. 5:14); 1 Thess. 5:6

13:12 l Eph. 5:11

13:12 m (2 Cor. 6:7; 10:4; Eph. 6:11, 13; 1 Thess. 5:8)

13:13 n Phil. 4:8

13:13 o Prov. 23:20

13:13 p (1 Cor. 6:9)

13:13 q James 3:14

13:13 3 decently

13:14 r Job 29:14; Gal. 3:27; (Eph. 4:24; Col. 3:10, 12)

13:14 s (Gal. 5:16); 1 Pet. 2:11

Romans 14

14:1 a (Rom. 14:2; 15:1; 1 Cor. 8:9; 9:22)

14:2 b 1 Cor. 10:25; (Titus 1:15)

14:3 c (Rom. 14:10, 13; Col. 2:16)

14:4 d Rom. 9:20; James 4:11, 12

14:5 e Gal. 4:10

14:6 f Gal. 4:10

14:6 g Matt. 14:19; 15:36; (1 Cor. 10:31; 1 Tim. 4:3)

14:6 1 NU omits the rest of this sentence.

14:7 h (1 Cor. 6:19; Gal. 2:20); 1 Thess. 5:10; (1 Pet. 4:2)

14:8 i 2 Cor. 5:14, 15

14:9 j 2 Cor. 5:15

14:9 k Acts 10:36

14:9 2 NU omits and rose

14:10 l Rom. 2:16; 2 Cor. 5:10

14:10 3 NU God

14:11 m Is. 45:23; (Phil. 2:10, 11)

14:12 n Matt. 12:36; 16:27; (Gal. 6:5); 1 Pet. 4:5

14:13 o 1 Cor. 8:9

14:13 4 any longer

14:14 p 1 Cor. 10:25

14:15 q Rom. 14:20; 1 Cor. 8:11

14:16 r (Rom. 12:17)

14:17 s 1 Cor. 8:8

14:17 t (Rom. 8:6)

14:18 u 2 Cor. 8:21; Phil. 4:8; 1 Pet. 2:12

14:18 5 NU this thing

14:19 v Ps. 34:14; Rom. 12:18; 1 Cor. 7:15; 2 Tim. 2:22; Heb. 12:14

14:19 w 1 Cor. 14:12; 1 Thess. 5:11

14:19 6 build up

14:20 x Rom. 14:15

14:20 y Acts 10:15

14:20 z 1 Cor. 8:9–12

14:20 7 A feeling of giving offense

14:21 a 1 Cor. 8:13

14:21 8 NU omits the rest of v. 21.

14:22 b (1 John 3:21)

14:22 9 NU The faith which you have—have

14:23 c Titus 1:15

14:23 10 M puts Rom. 16:25–27 here.

Romans 15

15:1 a Rom. 14:1; (Gal. 6:1, 2); 1 Thess. 5:14

15:1 1 weaknesses

15:2 b 1 Cor. 9:22; 10:24, 33; 2 Cor. 13:9

15:2 2 building up

15:3 c Matt. 26:39; (Phil. 2:5–8)

15:3 d Ps. 69:9

15:4 e Rom. 4:23, 24; 1 Cor. 10:11; 2 Tim. 3:16, 17

15:4 3 perseverance

15:5 f 1 Cor. 1:10; Phil. 1:27

15:6 g Acts 4:24

15:7 h Rom. 14:1, 3

15:7 i Rom. 5:2

15:7 4 NU, M you

15:8 j Matt. 15:24; Acts 3:26

15:8 k (Rom. 4:16); 2 Cor. 1:20

15:8 5 minister

15:9 l John 10:16

15:9 m 2 Sam. 22:50; Ps. 18:49

15:10 n Deut. 32:43

15:11 o Ps. 117:1

15:12 p Is. 11:1, 10

15:13 q Rom. 12:12; 14:17

15:14 r 2 Pet. 1:12

15:14 s 1 Cor. 1:5; 8:1, 7, 10

15:14 6 M others

15:15 t Rom. 1:5; 12:3

15:16 u Acts 9:15; Rom. 11:13

15:16 v (Is. 66:20)

15:16 7 Consisting of

15:17 w Heb. 2:17; 5:1

15:18 x Acts 15:12; 21:19; 2 Cor. 3:5; Gal. 2:8

15:18 y Rom. 1:5

15:19 z Acts 19:11

15:20 a 1 Cor. 3:10; (2 Cor. 10:13, 15, 16)

15:21 b Is. 52:15

15:22 c Rom. 1:13; 1 Thess. 2:17, 18

15:23 d Acts 19:21; 23:11; Rom. 1:10, 11

15:24 e Acts 15:3

15:24 f Rom. 1:12

15:24 8 NU omits I shall come to you and joins Spain with the next sentence.

15:25 g Acts 19:21

15:25 9 serve

15:26 h 1 Cor. 16:1; 2 Cor. 8:1–15

15:27 i Rom. 11:17

15:27 j 1 Cor. 9:11

15:28 k Phil. 4:17

15:29 l (Rom. 1:11)

15:29 10 NU omits of the gospel

15:30 m Phil. 2:1

15:30 n 2 Cor. 1:11; Col. 4:12

15:31 o 2 Tim. 3:11; 4:17

15:31 p 2 Cor. 8:4

15:31 11 are disobedient

15:32 q Rom. 1:10

15:32 r Acts 18:21

15:32 s 1 Cor. 16:18

15:33 t Rom. 16:20; 1 Cor. 14:33; 2 Cor. 13:11; Phil. 4:9; (1 Thess. 5:23); 2 Thess. 3:16; Heb. 13:20

Romans 16

16:1 a Acts 18:18

16:2 b Phil. 2:29

16:2 c Phil. 1:27

16:3 d Acts 18:2, 18, 26; 1 Cor. 16:19; 2 Tim. 4:19

16:5 e 1 Cor. 16:19; Col. 4:15; Philem. 2

16:5 f 1 Cor. 16:15

16:5 1 NU Asia

16:7 g Acts 1:13, 26

16:7 h Rom. 8:11; 16:3, 9, 10; 2 Cor. 5:17; 12:2; Gal. 1:22

16:11 2 Or relative

16:13 i 2 John 1

16:16 j 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26; 1 Pet. 5:14

16:16 3 NU All the churches

16:17 k (Acts 15:1)

16:17 l (1 Cor. 5:9)

16:18 m Phil. 3:19

16:18 n Col. 2:4; 2 Pet. 2:3

16:18 4 NU, M omit Jesus

16:19 o Rom. 1:8

16:19 p Jer. 4:22; Matt. 10:16; 1 Cor. 14:20

16:19 5 innocent

16:20 q Rom. 15:33

16:20 r Gen. 3:15

16:20 s 1 Cor. 16:23; 2 Cor. 13:14; Gal. 6:18; Phil. 4:23; 1 Thess. 5:28; 2 Thess. 3:18; Rev. 22:21

16:21 t Acts 16:1; Heb. 13:23

16:21 u Acts 13:1

16:21 v Acts 17:5

16:21 w Acts 20:4

16:23 x 1 Cor. 1:14

16:23 y Acts 19:22; 2 Tim. 4:20

16:24 z 1 Thess. 5:28

16:24 6 NU omits v. 24.

16:25 a (Eph. 3:20; Jude 24)

16:25 b Rom. 2:16

16:25 c Matt. 13:35; Rom. 11:25; 1 Cor. 2:1, 7; 4:1; Eph. 1:9

16:25 d Col. 1:26; 2:2; 4:3; (1 Tim. 3:16)

16:25 7 M puts Rom. 16:25–27 after Rom. 14:23.

16:26 e Eph. 1:9

16:26 f (Acts 6:7); Rom. 1:5

16:27 g Jude 25

Introduction to First Corinthians

Title

The letter is named for the city of Corinth, where the church to whom it was written was located. With the exception of personal epistles addressed to Timothy, Titus, and Philemon, all Paul’s letters bear the name of the city where the church addressed existed.

Author and Date

As indicated in the first verse, the epistle was written by the Apostle Paul, whose authorship cannot be seriously questioned. Pauline authorship has been universally accepted by the church since the first century, when 1 Corinthians was penned. Internally, the apostle claimed to have written the epistle (1:1, 13; 3:4–6; 4:15; 16:21). Externally, this correspondence has been acknowledged as genuine since A.D. 95 by Clement of Rome, who was writing to the Corinthian church. Other early Christian leaders who authenticated Paul as author include Ignatius (ca. A.D. 110), Polycarp (ca. A.D. 135), and Tertullian (ca. A.D. 200).

This epistle was most likely written in the first half of A.D. 55 from Ephesus (16:8, 9, 19) while Paul was on his third missionary journey. The apostle intended to remain on at Ephesus to complete his 3 year stay (Acts 20:31) until Pentecost (May/June) A.D. 55 (16:8). Then he hoped to winter (A.D. 55–56) at Corinth (16:6; Acts 20:2). His departure for Corinth was anticipated even as he wrote (4:19; 11:34; 16:8).

Background and Setting

The city of Corinth was located in southern Greece, in what was the Roman province of Achaia, ca. 45 mi. W from Athens. This lower part, the Peloponnesus, is connected to the rest of Greece by a 4-mile-wide isthmus, which is bounded on the E by the Saronic Gulf and on the W by the Gulf of Corinth. Corinth is near the middle of the isthmus and is prominently situated on a high plateau. For many centuries, all N-S land traffic in that area had to pass through or near this ancient city. Since travel by sea around the Peloponnesus involved a 250 mile voyage that was dangerous and obviously time consuming, most captains carried their ships on skids or rollers across the isthmus directly past Corinth. Corinth understandably prospered as a major trade city, not only for most of Greece but for much of the Mediterranean area, including North Africa, Italy, and Asia Minor. A canal across the isthmus was begun by the emperor Nero during the first century A.D., but was not completed until near the end of the nineteenth century.

The Isthmian games, one of the two most famous athletic events of that day (the other being the Olympian games), was hosted by Corinth, causing more people-traffic. Even by the pagan standards of its own culture, Corinth became so morally corrupt that its very name became synonymous with debauchery and moral depravity. To “corinthianize” came to represent gross immorality and drunken debauchery. In 6:9, 10, Paul lists some of the specific sins for which the city was noted and which formerly had characterized many believers in the church there. Tragically, some of the worst sins were still found among some church members. One of those sins, incest, was condemned even by most pagan Gentiles (5:1).

Like most ancient Greek cities, Corinth had an acropolis (lit. “a high city”), which rose 2,000 feet and was used both for defense and for worship. The most prominent edifice on the acropolis was a temple to Aphrodite, the Greek goddess of love. Some 1,000 priestesses, who were “religious” prostitutes, lived and worked there and came down into the city in the evening to offer their services to male citizens and foreign visitors.

The church in Corinth was founded by Paul on his second missionary journey (Acts 18:1ff.). As usual, his ministry began in the synagogue, where he was assisted by two Jewish believers, Priscilla and Aquila, with whom he lived for a while and who were fellow tradesmen. Soon after, Silas and Timothy joined them and Paul began preaching even more intensely in the synagogue. When most of the Jews resisted the gospel, he left the synagogue, but not before Crispus, the leader of the synagogue, his family, and many other Corinthians were converted (Acts 18:5-8).

After ministering in Corinth for over a year and a half (Acts 18:11), Paul was brought before a Roman tribunal by some of the Jewish leaders. Because the charges were strictly religious and not civil, the proconsul, Gallio, dismissed the case. Shortly thereafter, Paul took Priscilla and Aquila with him to Ephesus. From there he returned to Israel (vv. 18-22).

Unable to fully break with the culture from which it came, the church at Corinth was exceptionally factional, showing its carnality and immaturity. After the gifted Apollos had ministered in the church for some time, a group of his admirers established a clique and had little to do with the rest of the church. Another group developed that was loyal to Paul, another claimed special allegiance to Peter (Cephas), and still another to Christ alone (see 1:10-13; 3:1-9).

The most serious problem of the Corinthian church was worldliness, an unwillingness to divorce the culture around them. Most of the believers could not consistently separate themselves from their old, selfish, immoral, and pagan ways. It became necessary for Paul to write to correct this, as well as to command the faithful Christians not only to break fellowship with the disobedient and unrepentant members, but to put those members out of the church (5:9-13).

Before he wrote this inspired letter, Paul had written the church other correspondence (see 5:9), which was also corrective in nature. Because a copy of that letter has never been discovered, it has been referred to as “the lost epistle.” There was another non-canonical letter after 1 Corinthians, usually called “the severe letter” (2 Cor. 2:4).

Historical and Theological Themes

Although the major thrust of this epistle is corrective of behavior rather than of doctrine, Paul gives seminal teaching on many doctrines that directly relate to the matters of sin and righteousness. In one way or another, wrong living always stems from wrong belief. Sexual sins for example, including divorce, are inevitably related to disobeying God’s plan for marriage and the family (7:1-40). Proper worship is determined by such things as recognition of God’s holy character (3:17), the spiritual identity of the church (12:12-27) and pure partaking of the Lord’s Supper (11:17-34). It is not possible for the church to be edified faithfully and effectively unless believers understand and exercise their spiritual gifts (12:1-14:40). The importance of the doctrine of the resurrection, of course, cannot be overestimated because if there is no resurrection of the dead, then Christ is not risen. And if Christ is not risen, then preaching is empty and so is faith (15:13, 14).

In addition to those themes, Paul deals briefly with God’s judgment of believers, the right understanding of which will produce right motives for godly living (see 3:13-15). The right understanding of idols and of false gods, in general, was to help the immature Corinthians think maturely about such things as eating meat that had been sacrificed to idols (8:1-11:1). The right understanding and expression of genuine, godly love was mandatory to right use of the gifts and even to right knowledge about all the things of God (13:1-13).

So Paul deals with the cross, divine wisdom and human wisdom, the work of the Spirit in illumination, carnality, eternal rewards, the transformation of salvation, sanctification, the nature of Christ, union with Him, the divine role for women, marriage and divorce, Spirit baptism, indwelling and gifting, the unity of the church in one body, the theology of love, and the doctrine of resurrection. All these establish foundational truth for godly behavior.

Interpretive Challenges

By far the most controversial issue for interpretation is that of the sign gifts discussed in chaps. 12-14, particularly the gifts of miracles and tongues-speaking. Many believe that all the gifts are permanent, so that the gift of speaking in tongues will cease (13:8) only at the time the gifts of prophecy and of knowledge cease, namely, when that which is perfect has come (v. 10). Those who maintain that tongues and miracles are still valid spiritual gifts in the church today believe they should be exercised with the same power they were in NT times by the apostles. Others believe the miraculous sign gifts have ceased. This controversy will be resolved in the appropriate notes on chaps. 12-14.

The issue of divorce is a troubling one for many. Chapter 7 addresses the subject, but calls for careful interpretation to yield consistent biblical doctrine on the matter.

Advocates of universalism, the idea that all men will eventually be saved, use 15:22 in support of that view, claiming that, just as every human being died spiritually because of Adam’s sin, they will all be saved through Christ’s righteousness. The note on that verse will confront the challenge of such universalists.

From that same chapter, the obscure phrase “baptized for the dead” (v. 29) is used to defend the notion that a dead person can be saved by being baptized vicariously through a living Christian. There have been over 40 suggested explanations for this baptism. As the notes will point out, regardless of how that particular verse is interpreted, the falsehood of dead people having the opportunity to be saved is proven by many other texts that are indisputably clear.

A much less serious issue concerns the meaning of 6:4, which pertains to Christians taking other Christians to court before unbelievers. The resolution of that problem lies primarily in being obedient to a verse which is unambiguous.

Outline

I. Introduction: The Calling and Benefits of Sainthood (1:1-9)

II. Disunity in the Church (1:10-4:21)

A. The Need for Unity (1:10-3:23)

B. The Need for Servanthood (4:1-21)

III. Immorality in the Church (5:1-6:20)

IV. Marriage in the Church (7:1-40)

V. Liberty in the Church (8:1-11:1)

VI. Worship in the Church (11:2-14:40)

A. Roles of Men and Women in the Church (11:2-16)

B. The Lord’s Supper (11:17-34)

C. Spiritual Gifts (12:1-14:40)

VII. The Hope of the Church: Resurrection (15:1-58)

VIII. A Charge to the Church (16:1-24)

A. Stewardship (16:1-4)

B. Personal Plans and Greetings (16:5-24)

The First Epistle of Paul the Apostle to the

CORINTHIANS

1 Corinthians 1

Greeting

1Paul, acalled to be an apostle of Jesus Christ bthrough the will of God, and cSosthenes our brother,

2To the church of God which is at Corinth, to those who dare 1sanctified in Christ Jesus, ecalled to be saints, with all who in every place call on the name of Jesus Christ four Lord, gboth theirs and ours:

3hGrace to you and peace from God our Father and the Lord Jesus Christ.

Spiritual Gifts at Corinth

4iI thank my God always concerning you for the grace of God which was given to you by Christ Jesus,

5that you were enriched in everything by Him jin all 2utterance and all knowledge,

6even as kthe testimony of Christ was confirmed 3in you,

7so that you come short in no gift, eagerly lwaiting for the revelation of our Lord Jesus Christ,

8mwho will also confirm you to the end, nthat you may be blameless in the day of our Lord Jesus Christ.

9oGod is faithful, by whom you were called into pthe fellowship of His Son, Jesus Christ our Lord.

Sectarianism Is Sin

10Now I plead with you, brethren, by the name of our Lord Jesus Christ, qthat you all 4speak the same thing, and that there be no 5divisions among you, but that you be perfectly joined together in the same mind and in the same judgment.

11For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are 6contentions among you.

12Now I say this, that reach of you says, “I am of Paul,” or “I am of sApollos,” or “I am of tCephas,” or “I am of Christ.”

13uIs Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

14I thank God that I baptized vnone of you except wCrispus and xGaius,

15lest anyone should say that I had baptized in my own name.

16Yes, I also baptized the household of yStephanas. Besides, I do not know whether I baptized any other.

17For Christ did not send me to baptize, but to preach the gospel, znot with wisdom of words, lest the cross of Christ should be made of no effect.

Christ the Power and Wisdom of God

(cf. Is. 29:14)

18For the 7message of the cross is afoolishness to bthose who are perishing, but to us cwho are being saved it is the dpower of God.

19For it is written:

e“I will destroy the wisdom of the wise,

And bring to nothing the understanding of the prudent.”

20fWhere is the wise? Where is the scribe? Where is the 8disputer of this age? gHas not God made foolish the wisdom of this world?

21For since, in the hwisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe.

22For iJews request a sign, and Greeks seek after wisdom;

23but we preach Christ crucified, jto the Jews a 9stumbling block and to the 10Greeks kfoolishness,

24but to those who are called, both Jews and Greeks, Christ lthe power of God and mthe wisdom of God.

25Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.

Glory Only in the Lord

26For 11you see your calling, brethren, nthat not many wise according to the flesh, not many mighty, not many 12noble, are called.

27But oGod has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty;

28and the 13base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are,

29that no flesh should glory in His presence.

30But of Him you are in Christ Jesus, who became for us wisdom from God—and prighteousness and sanctification and redemption—

31that, as it is written, q“He who glories, let him glory in the LORD.”

1 Corinthians 2

Christ Crucified

1And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the 1testimony of God.

2For I determined not to know anything among you aexcept Jesus Christ and Him crucified.

3bI was with you cin weakness, in fear, and in much trembling.

4And my speech and my preaching dwere not with persuasive words of 2human wisdom, ebut in demonstration of the Spirit and of power,

5that your faith should not be in the wisdom of men but in the fpower of God.

Spiritual Wisdom

6However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing.

7But we speak the wisdom of God in a mystery, the hidden wisdom which God 3ordained before the ages for our glory,

8which none of the rulers of this age knew; for ghad they known, they would not have hcrucified the Lord of glory.

9But as it is written:

i“Eye has not seen, nor ear heard,

Nor have entered into the heart of man

The things which God has prepared for those who love Him.”

10But jGod has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God.

11For what man knows the things of a man except the kspirit of the man which is in him? lEven so no one knows the things of God except the Spirit of God.

12Now we have received, not the spirit of the world, but mthe Spirit who is from God, that we might know the things that have been freely given to us by God.

13These things we also speak, not in words which man’s wisdom teaches but which the 4Holy Spirit teaches, comparing spiritual things with spiritual.

14nBut the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.

15But he who is spiritual judges all things, yet he himself is rightly judged by no one.

16For o“who has known the mind of the LORD that he may instruct Him?” pBut we have the mind of Christ.

1 Corinthians 3

Sectarianism Is Carnal

1And I, brethren, could not speak to you as to spiritual people but as to carnal, as to ababes in Christ.

2I fed you with bmilk and not with solid food; cfor until now you were not able to receive it, and even now you are still not able;

3for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and 1behaving like mere men?

4For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not carnal?

Watering, Working, Warning

5Who then is Paul, and who is Apollos, but dministers through whom you believed, as the Lord gave to each one?

6eI planted, fApollos watered, gbut God gave the increase.

7So then hneither he who plants is anything, nor he who waters, but God who gives the increase.

8Now he who plants and he who waters are one, iand each one will receive his own reward according to his own labor.

9For jwe are God’s fellow workers; you are God’s field, you are kGod’s building.

10lAccording to the grace of God which was given to me, as a wise master builder I have laid mthe foundation, and another builds on it. But let each one take heed how he builds on it.

11For no other foundation can anyone lay than nthat which is laid, owhich is Jesus Christ.

12Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw,

13each one’s work will become clear; for the Day pwill declare it, because qit will be revealed by fire; and the fire will test each one’s work, of what sort it is.

14If anyone’s work which he has built on it endures, he will receive a reward.

15If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.

16rDo you not know that you are the temple of God and that the Spirit of God dwells in you?

17If anyone 2defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are.

Avoid Worldly Wisdom

18sLet no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise.

19For the wisdom of this world is foolishness with God. For it is written, t“He catches the wise in their own craftiness”;

20and again, u“The LORD knows the thoughts of the wise, that they are futile.”

21Therefore let no one boast in men. For vall things are yours:

22whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come—all are yours.

23And wyou are Christ’s, and Christ is God’s.

1 Corinthians 4

Stewards of the Mysteries of God

1Let a man so consider us, as aservants of Christ band stewards of the mysteries of God.

2Moreover it is required in stewards that one be found faithful.

3But with me it is a very small thing that I should be judged by you or by a human 1court. In fact, I do not even judge myself.

4For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord.

5cTherefore judge nothing before the time, until the Lord comes, who will both bring to dlight the hidden things of darkness and ereveal the 2counsels of the hearts. fThen each one’s praise will come from God.

Fools for Christ’s Sake

6Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be 3puffed up on behalf of one against the other.

7For who 4makes you differ from another? And gwhat do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?

8You are already full! hYou are already rich! You have reigned as kings without us—and indeed I could wish you did reign, that we also might reign with you!

9For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a ispectacle 5to the world, both to angels and to men.

10We are jfools for Christ’s sake, but you are wise in Christ! kWe are weak, but you are strong! You are distinguished, but we are dishonored!

11To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless.

12lAnd we labor, working with our own hands. mBeing reviled, we bless; being persecuted, we endure;

13being defamed, we 6entreat. nWe have been made as the filth of the world, the offscouring of all things until now.

Paul’s Paternal Care

14I do not write these things to shame you, but oas my beloved children I warn you.

15For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for pin Christ Jesus I have begotten you through the gospel.

16Therefore I urge you, qimitate me.

17For this reason I have sent rTimothy to you, swho is my beloved and faithful son in the Lord, who will tremind you of my ways in Christ, as I uteach everywhere vin every church.

18wNow some are 7puffed up, as though I were not coming to you.

19xBut I will come to you shortly, yif the Lord wills, and I will know, not the word of those who are puffed up, but the power.

20For zthe kingdom of God is not in word but in apower.

21What do you want? bShall I come to you with a rod, or in love and a spirit of gentleness?

1 Corinthians 5

Immorality Defiles the Church

1It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even 1named among the Gentiles—that a man has his father’s awife!

2bAnd you are 2puffed up, and have not rather cmourned, that he who has done this deed might be taken away from among you.

3dFor I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed.

4In the ename of our Lord Jesus Christ, when you are gathered together, along with my spirit, fwith the power of our Lord Jesus Christ,

5gdeliver such a one to hSatan for the destruction of the flesh, that his spirit may be saved in the day of the Lord 3Jesus.

6iYour glorying is not good. Do you not know that ja little leaven leavens the whole lump?

7Therefore 4purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed kChrist, our lPassover, was sacrificed 5for us.

8Therefore mlet us keep the feast, nnot with old leaven, nor owith the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

Immorality Must Be Judged

9I wrote to you in my epistle pnot to 6keep company with sexually immoral people.

10Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go qout of the world.

11But now I have written to you not to keep company rwith anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—snot even to eat with such a person.

12For what have I to do with judging those also who are outside? Do you not judge those who are inside?

13But those who are outside God judges. Therefore t“put away from yourselves the evil person.”

1 Corinthians 6

Do Not Sue the Brethren

1Dare any of you, having a matter against another, go to law before the unrighteous, and not before the asaints?

2Do you not know that bthe saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters?

3Do you not know that we shall cjudge angels? How much more, things that pertain to this life?

4If then you have 1judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge?

5I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren?

6But brother goes to law against brother, and that before unbelievers!

7Now therefore, it is already an utter failure for you that you go to law against one another. dWhy do you not rather accept wrong? Why do you not rather let yourselves be cheated?

8No, you yourselves do wrong and cheat, and you do these things to your brethren!

9Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. eNeither fornicators, nor idolaters, nor adulterers, nor 2homosexuals, nor 3sodomites,

10nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.

11And such were fsome of you. gBut you were washed, but you were 4sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.

Glorify God in Body and Spirit

12hAll things are lawful for me, but all things are not 5helpful. All things are lawful for me, but I will not be brought under the power of 6any.

13iFoods for the stomach and the stomach for foods, but God will destroy both it and them. Now the body is not for jsexual immorality but kfor the Lord, land the Lord for the body.

14And mGod both raised up the Lord and will also raise us up nby His power.

15Do you not know that oyour bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not!

16Or do you not know that he who is joined to a harlot is one body with her? For p“the two,” He says, “shall become one flesh.”

17qBut he who is joined to the Lord is one spirit with Him.

18rFlee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins sagainst his own body.

19Or tdo you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, uand you are not your own?

20For vyou were bought at a price; therefore glorify God in your body 7and in your spirit, which are God’s.

1 Corinthians 7

Principles of Marriage

1Now concerning the things of which you wrote to me: aIt is good for a man not to touch a woman.

2Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband.

3bLet the husband render to his wife the affection due her, and likewise also the wife to her husband.

4The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does.

5cDo not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that dSatan does not tempt you because of your lack of self-control.

6But I say this as a concession, enot as a commandment.

7For fI wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that.

8But I say to the unmarried and to the widows: gIt is good for them if they remain even as I am;

9but hif they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion.

Keep Your Marriage Vows

10Now to the married I command, yet not I but the iLord: jA wife is not to depart from her husband.

11But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife.

12But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her.

13And a woman who has a husband who does not believe, if he is willing to live with her, let her not divorce him.

14For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise kyour children would be unclean, but now they are holy.

15But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us lto peace.

16For how do you know, O wife, whether you will msave your husband? Or how do you know, O husband, whether you will save your wife?

Live as You Are Called

17But as God has distributed to each one, as the Lord has called each one, so let him walk. And nso I 1ordain in all the churches.

18Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? oLet him not be circumcised.

19pCircumcision is nothing and uncircumcision is nothing, but qkeeping the commandments of God is what matters.

20Let each one remain in the same calling in which he was called.

21Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it.

22For he who is called in the Lord while a slave is rthe Lord’s freedman. Likewise he who is called while free is sChrist’s slave.

23tYou were bought at a price; do not become slaves of men.

24Brethren, let each one remain with uGod in that state in which he was called.

To the Unmarried and Widows

25Now concerning virgins: vI have no commandment from the Lord; yet I give judgment as one wwhom the Lord in His mercy has made xtrustworthy.

26I suppose therefore that this is good because of the present distress—ythat it is good for a man to remain as he is:

27Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife.

28But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you.

29But zthis I say, brethren, the time is short, so that from now on even those who have wives should be as though they had none,

30those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess,

31and those who use this world as not amisusing it. For bthe form of this world is passing away.

32But I want you to be without 2care. cHe who is unmarried 3cares for the things of the Lord—how he may please the Lord.

33But he who is married cares about the things of the world—how he may please his wife.

34There is a difference between a wife and a virgin. The unmarried woman dcares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband.

35And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction.

36But if any man thinks he is behaving improperly toward his 4virgin, if she is past the flower of youth, and thus it must be, let him do what he wishes. He does not sin; let them marry.

37Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in his heart that he will keep his 5virgin, does well.

38eSo then he who gives 6her in marriage does well, but he who does not give her in marriage does better.

39fA wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married to whom she wishes, gonly in the Lord.

40But she is happier if she remains as she is, haccording to my judgment—and iI think I also have the Spirit of God.

1 Corinthians 8

Be Sensitive to Conscience

1Now aconcerning things offered to idols: We know that we all have bknowledge. cKnowledge 1puffs up, but love 2edifies.

2And dif anyone thinks that he knows anything, he knows nothing yet as he ought to know.

3But if anyone loves God, this one is known by Him.

4Therefore concerning the eating of things offered to idols, we know that ean idol is nothing in the world, fand that there is no other God but one.

5For even if there are gso-called gods, whether in heaven or on earth (as there are many gods and many lords),

6yet hfor us there is one God, the Father, iof whom are all things, and we for Him; and jone Lord Jesus Christ, kthrough whom are all things, and lthrough whom we live.

7However, there is not in everyone that knowledge; for some, mwith consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is ndefiled.

8But ofood does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse.

9But pbeware lest somehow this liberty of yours become qa 3stumbling block to those who are weak.

10For if anyone sees you who have knowledge eating in an idol’s temple, will not rthe conscience of him who is weak be emboldened to eat those things offered to idols?

11And sbecause of your knowledge shall the weak brother perish, for whom Christ died?

12But twhen you thus sin against the brethren, and wound their weak conscience, you sin against Christ.

13Therefore, uif food makes my brother stumble, I will never again eat meat, lest I make my brother stumble.

1 Corinthians 9

A Pattern of Self-Denial

1Am aI not an apostle? Am I not free? bHave I not seen Jesus Christ our Lord? cAre you not my work in the Lord?

2If I am not an apostle to others, yet doubtless I am to you. For you are dthe 1seal of my apostleship in the Lord.

3My defense to those who examine me is this:

4eDo we have no 2right to eat and drink?

5Do we have no right to take along 3a believing wife, as do also the other apostles, fthe brothers of the Lord, and gCephas?

6Or is it only Barnabas and I hwho have no right to refrain from working?

7Who ever igoes to war at his own expense? Who jplants a vineyard and does not eat of its fruit? Or who ktends a flock and does not drink of the milk of the flock?

8Do I say these things as a mere man? Or does not the law say the same also?

9For it is written in the law of Moses, l“You shall not muzzle an ox while it treads out the grain.” Is it oxen God is concerned about?

10Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that mhe who plows should plow in hope, and he who threshes in hope should be partaker of his hope.

11nIf we have sown spiritual things for you, is it a great thing if we reap your material things?

12If others are partakers of this right over you, are we not even more? oNevertheless we have not used this right, but endure all things plest we hinder the gospel of Christ.

13qDo you not know that those who minister the holy things eat of the things of the rtemple, and those who serve at the altar partake of the offerings of the altar?

14Even so sthe Lord has commanded tthat those who preach the gospel should live from the gospel.

15But uI have used none of these things, nor have I written these things that it should be done so to me; for vit would be better for me to die than that anyone should make my boasting void.

16For if I preach the gospel, I have nothing to boast of, for wnecessity is laid upon me; yes, woe is me if I do not preach the gospel!

17For if I do this willingly, xI have a reward; but if against my will, yI have been entrusted with a stewardship.

18What is my reward then? That zwhen I preach the gospel, I may present the gospel 4of Christ without charge, that I amay not abuse my authority in the gospel.

Serving All Men

19For though I am bfree from all men, cI have made myself a servant to all, dthat I might win the more;

20and eto the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the 5law, that I might win those who are under the law;

21fto gthose who are without law, as without law h(not being without 6law toward God, but under 7law toward Christ), that I might win those who are without law;

22ito the weak I became 8as weak, that I might win the weak. jI have become all things to all men, kthat I might by all means save some.

23Now this I do for the gospel’s sake, that I may be partaker of it with you.

Striving for a Crown

24Do you not know that those who run in a race all run, but one receives the prize? lRun in such a way that you may 9obtain it.

25And everyone who competes for the prize 10is temperate in all things. Now they do it to obtain a perishable crown, but we for man imperishable crown.

26Therefore I run thus: nnot with uncertainty. Thus I fight: not as one who beats the air.

27oBut I discipline my body and pbring it into subjection, lest, when I have preached to others, I myself should become qdisqualified.

1 Corinthians 10

Old Testament Examples

1Moreover, brethren, I do not want you to be unaware that all our fathers were under athe cloud, all passed through bthe sea,

2all were baptized into Moses in the cloud and in the sea,

3all ate the same cspiritual food,

4and all drank the same dspiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.

5But with most of them God was not well pleased, for their bodies ewere scattered in the wilderness.

6Now these things became our examples, to the intent that we should not lust after evil things as fthey also lusted.

7gAnd do not become idolaters as were some of them. As it is written, h“The people sat down to eat and drink, and rose up to play.”

8iNor let us commit sexual immorality, as jsome of them did, and kin one day twenty-three thousand fell;

9nor let us 1tempt Christ, as lsome of them also tempted, and mwere destroyed by serpents;

10nor complain, as nsome of them also complained, and owere destroyed by pthe destroyer.

11Now 2all these things happened to them as examples, and qthey were written for our 3admonition, rupon whom the ends of the ages have come.

12Therefore slet him who thinks he stands take heed lest he fall.

13No temptation has overtaken you except such as is common to man; but tGod is faithful, uwho will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to 4bear it.

Flee from Idolatry

14Therefore, my beloved, vflee from idolatry.

15I speak as to wwise men; judge for yourselves what I say.

16xThe cup of blessing which we bless, is it not the 5communion of the blood of Christ? yThe bread which we break, is it not the communion of the body of Christ?

17For zwe, though many, are one bread and one body; for we all partake of that one bread.

18Observe aIsrael bafter the flesh: cAre not those who eat of the sacrifices 6partakers of the altar?

19What am I saying then? dThat an idol is anything, or what is offered to idols is anything?

20Rather, that the things which the Gentiles esacrifice fthey sacrifice to demons and not to God, and I do not want you to have fellowship with demons.

21gYou cannot drink the cup of the Lord and hthe cup of demons; you cannot partake of the iLord’s table and of the table of demons.

22Or do we jprovoke the Lord to jealousy? kAre we stronger than He?

All to the Glory of God

(cf. Ps. 24:1)

23All things are lawful 7for me, but not all things are lhelpful; all things are lawful for me, but not all things 8edify.

24Let no one seek his own, but each one mthe other’s well-being.

25nEat whatever is sold in the meat market, asking no questions for conscience’ sake;

26for o“the earth is the LORD’s, and all its fullness.”

27If any of those who do not believe invites you to dinner, and you desire to go, peat whatever is set before you, asking no question for conscience’ sake.

28But if anyone says to you, “This was offered to idols,” do not eat it qfor the sake of the one who told you, and for conscience’ sake; 9for r“the earth is the LORD’s, and all its fullness.”

29“Conscience,” I say, not your own, but that of the other. For swhy is my liberty judged by another man’s conscience?

30But if I partake with thanks, why am I evil spoken of for the food tover which I give thanks?

31uTherefore, whether you eat or drink, or whatever you do, do all to the glory of God.

32vGive no offense, either to the Jews or to the Greeks or to the church of God,

33just was I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.

1 Corinthians 11

Worship and the Lord’s Supper

1Imitatea me, just as I also imitate Christ.

Head Coverings

2Now I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you.

3But I want you to know that bthe head of every man is Christ, cthe head of woman is man, and dthe head of Christ is God.

4Every man praying or eprophesying, having his head covered, dishonors his head.

5But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were fshaved.

6For if a woman is not covered, let her also be shorn. But if it is gshameful for a woman to be shorn or shaved, let her be covered.

7For a man indeed ought not to cover his head, since hhe is the image and glory of God; but woman is the glory of man.

8For man is not from woman, but woman ifrom man.

9Nor was man created for the woman, but woman jfor the man.

10For this reason the woman ought to have a symbol of authority on her head, because of the angels.

11Nevertheless, kneither is man independent of woman, nor woman independent of man, in the Lord.

12For as woman came from man, even so man also comes through woman; but all things are from God.

13Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered?

14Does not even nature itself teach you that if a man has long hair, it is a dishonor to him?

15But if a woman has long hair, it is a glory to her; for her hair is given 1to her for a covering.

16But lif anyone seems to be contentious, we have no such custom, mnor do the churches of God.

Conduct at the Lord’s Supper

17Now in giving these instructions I do not praise you, since you come together not for the better but for the worse.

18For first of all, when you come together as a church, nI hear that there are divisions among you, and in part I believe it.

19For othere must also be factions among you, pthat those who are approved may be 2recognized among you.

20Therefore when you come together in one place, it is not to eat the Lord’s Supper.

21For in eating, each one takes his own supper ahead of others; and one is hungry and qanother is drunk.

22What! Do you not have houses to eat and drink in? Or do you despise rthe church of God and sshame 3those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you.

Institution of the Lord’s Supper

(Matt. 26:26–29; Mark 14:22–25; Luke 22:14–23)

23For tI received from the Lord that which I also delivered to you: uthat the Lord Jesus on the same night in which He was betrayed took bread;

24and when He had given thanks, He broke it and said, 4“Take, eat; this is My body which is 5broken for you; do this in remembrance of Me.”

25In the same manner He also took the cup after supper, saying, “This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.”

26For as often as you eat this bread and drink this cup, you proclaim the Lord’s death vtill He comes.

Examine Yourself

27Therefore whoever eats wthis bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and 6blood of the Lord.

28But xlet a man examine himself, and so let him eat of the bread and drink of the cup.

29For he who eats and drinks 7in an unworthy manner eats and drinks judgment to himself, not discerning the 8Lord’s body.

30For this reason many are weak and sick among you, and many 9sleep.

31For yif we would judge ourselves, we would not be judged.

32But when we are judged, zwe are chastened by the Lord, that we may not be condemned with the world.

33Therefore, my brethren, when you acome together to eat, wait for one another.

34But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come.

1 Corinthians 12

Spiritual Gifts: Unity in Diversity

1Now aconcerning spiritual gifts, brethren, I do not want you to be ignorant:

2You know bthat1 you were Gentiles, carried away to these cdumb2 idols, however you were led.

3Therefore I make known to you that no one speaking by the Spirit of God calls Jesus 3accursed, and dno one can say that Jesus is Lord except by the Holy Spirit.

4eThere are 4diversities of gifts, but fthe same Spirit.

5gThere are differences of ministries, but the same Lord.

6And there are diversities of activities, but it is the same God hwho works 5all in all.

7But the manifestation of the Spirit is given to each one for the profit of all:

8for to one is given ithe word of wisdom through the Spirit, to another jthe word of knowledge through the same Spirit,

9kto another faith by the same Spirit, to another lgifts of healings by 6the same Spirit,

10mto another the working of miracles, to another nprophecy, to another odiscerning of spirits, to another pdifferent kinds of tongues, to another the interpretation of tongues.

11But one and the same Spirit works all these things, qdistributing to each one individually ras He wills.

Unity and Diversity in One Body

(cf. Eph. 4:1–16)

12For sas the body is one and has many members, but all the members of that one body, being many, are one body, tso also is Christ.

13For uby one Spirit we were all baptized into one body—vwhether Jews or Greeks, whether slaves or free—and whave all been made to drink 7into one Spirit.

14For in fact the body is not one member but many.

15If the foot should say, “Because I am not a hand, I am not of the body,” is it therefore not of the body?

16And if the ear should say, “Because I am not an eye, I am not of the body,” is it therefore not of the body?

17If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling?

18But now xGod has set the members, each one of them, in the body yjust as He pleased.

19And if they were all one member, where would the body be?

20But now indeed there are many members, yet one body.

21And the eye cannot say to the hand, “I have no need of you”; nor again the head to the feet, “I have no need of you.”

22No, much rather, those members of the body which seem to be weaker are necessary.

23And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty,

24but our presentable parts have no need. But God composed the body, having given greater honor to that part which lacks it,

25that there should be no 8schism in the body, but that the members should have the same care for one another.

26And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it.

27Now zyou are the body of Christ, and amembers individually.

28And bGod has appointed these in the church: first capostles, second dprophets, third teachers, after that emiracles, then fgifts of healings, ghelps, hadministrations, varieties of tongues.

29Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles?

30Do all have gifts of healings? Do all speak with tongues? Do all interpret?

31But iearnestly desire the 9best gifts. And yet I show you a more excellent way. Appearances of the Risen Christ

1 Corinthians 13

The Greatest Gift

1Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal.

2And though I have the gift of aprophecy, and understand all mysteries and all knowledge, and though I have all faith, bso that I could remove mountains, but have not love, I am nothing.

3And cthough I bestow all my goods to feed the poor, and though I give my body 1to be burned, but have not love, it profits me nothing.

4dLove suffers long and is ekind; love fdoes not envy; love does not parade itself, is not 2puffed up;

5does not behave rudely, gdoes not seek its own, is not provoked, 3thinks no evil;

6hdoes not rejoice in iniquity, but irejoices in the truth;

7jbears all things, believes all things, hopes all things, endures all things.

8Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away.

9kFor we know in part and we prophesy in part.

10But when that which is 4perfect has come, then that which is in part will be done away.

11When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things.

12For lnow we see in a mirror, dimly, but then mface to face. Now I know in part, but then I shall know just as I also am known.

13And now abide faith, hope, love, these three; but the greatest of these is love.

1 Corinthians 14

Prophecy and Tongues

1Pursue love, and adesire spiritual gifts, bbut especially that you may prophesy.

2For he who cspeaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries.

3But he who prophesies speaks dedification and eexhortation and comfort to men.

4He who speaks in a tongue edifies himself, but he who prophesies edifies the church.

5I wish you all spoke with tongues, but even more that you prophesied; 1for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification.

Tongues Must Be Interpreted

6But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by frevelation, by knowledge, by prophesying, or by teaching?

7Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played?

8For if the trumpet makes an uncertain sound, who will prepare for battle?

9So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air.

10There are, it may be, so many kinds of languages in the world, and none of them is without 2significance.

11Therefore, if I do not know the meaning of the language, I shall be a 3foreigner to him who speaks, and he who speaks will be a foreigner to me.

12Even so you, since you are 4zealous for spiritual gifts, let it be for the 5edification of the church that you seek to excel.

13Therefore let him who speaks in a tongue pray that he may ginterpret.

14For if I pray in a tongue, my spirit prays, but my understanding is unfruitful.

15What is the conclusion then? I will pray with the spirit, and I will also pray with the understanding. hI will sing with the spirit, and I will also sing iwith the understanding.

16Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say “Amen” jat your giving of thanks, since he does not understand what you say?

17For you indeed give thanks well, but the other is not edified.

18I thank my God I speak with tongues more than you all;

19yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue.

Tongues a Sign to Unbelievers

20Brethren, kdo not be children in understanding; however, in malice lbe babes, but in understanding be mature.

21mIn the law it is written:

n“With men of other tongues and other lips

I will speak to this people;

And yet, for all that, they will not hear Me,”

says the Lord.

22Therefore tongues are for a osign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe.

23Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, pwill they not say that you are 6out of your mind?

24But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all.

257And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report qthat God is truly among you.

Order in Church Meetings

26How is it then, brethren? Whenever you come together, each of you has a psalm, rhas a teaching, has a tongue, has a revelation, has an interpretation. sLet all things be done for 8edification.

27If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret.

28But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God.

29Let two or three prophets speak, and tlet the others judge.

30But if anything is revealed to another who sits by, ulet the first keep silent.

31For you can all prophesy one by one, that all may learn and all may be encouraged.

32And vthe spirits of the prophets are subject to the prophets.

33For God is not the author of 9confusion but of peace, was in all the churches of the saints.

34xLet 10your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the ylaw also says.

35And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.

36Or did the word of God come originally from you? Or was it you only that it reached?

37zIf anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord.

38But 11if anyone is ignorant, let him be ignorant.

39Therefore, brethren, adesire earnestly to prophesy, and do not forbid to speak with tongues.

40bLet all things be done decently and in order.

1 Corinthians 15

The Risen Christ, Faith’s Reality

(cf. Mark 16:9–20)

1Moreover, brethren, I declare to you the gospel awhich I preached to you, which also you received and bin which you stand,

2cby which also you are saved, if you hold fast that word which I preached to you—unless dyou believed in vain.

3For eI delivered to you first of all that fwhich I also received: that Christ died for our sins gaccording to the Scriptures,

4and that He was buried, and that He rose again the third day haccording to the Scriptures,

5iand that He was seen by 1Cephas, then jby the twelve.

6After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have 2fallen asleep.

7After that He was seen by James, then kby all the apostles.

8lThen last of all He was seen by me also, as by one born out of due time.

9For I am mthe least of the apostles, who am not worthy to be called an apostle, because nI persecuted the church of God.

10But oby the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, pyet not I, but the grace of God which was with me.

11Therefore, whether it was I or they, so we preach and so you believed.

The Risen Christ, Our Hope

(cf. 1 Thess. 4:13–18)

12Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead?

13But if there is no resurrection of the dead, qthen Christ is not risen.

14And if Christ is not risen, then our preaching is empty and your faith is also empty.

15Yes, and we are found false witnesses of God, because rwe have testified of God that He raised up Christ, whom He did not raise up—if in fact the dead do not rise.

16For if the dead do not rise, then Christ is not risen.

17And if Christ is not risen, your faith is futile; syou are still in your sins!

18Then also those who have 3fallen tasleep in Christ have perished.

19uIf in this life only we have hope in Christ, we are of all men the most pitiable.

The Last Enemy Destroyed

20But now vChrist is risen from the dead, and has become wthe firstfruits of those who have 4fallen asleep.

21For xsince by man came death, yby Man also came the resurrection of the dead.

22For as in Adam all die, even so in Christ all shall zbe made alive.

23But aeach one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming.

24Then comes the end, when He delivers bthe kingdom to God the Father, when He puts an end to all rule and all authority and power.

25For He must reign ctill He has put all enemies under His feet.

26dThe last enemy that will be destroyed is death.

27For e“He has put all things under His feet.” But when He says “all things are put under Him,” it is evident that He who put all things under Him is excepted.

28fNow when all things are made subject to Him, then gthe Son Himself will also be subject to Him who put all things under Him, that God may be all in all.

Effects of Denying the Resurrection

29Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead?

30And hwhy do we stand in 5jeopardy every hour?

31I affirm, by ithe boasting in you which I have in Christ Jesus our Lord, jI die daily.

32If, in the manner of men, kI have fought with beasts at Ephesus, what advantage is it to me? If the dead do not rise, l“Let us eat and drink, for tomorrow we die!”

33Do not be deceived: m“Evil company corrupts good habits.”

34nAwake to righteousness, and do not sin; ofor some do not have the knowledge of God. pI speak this to your shame.

A Glorious Body

35But someone will say, q“How are the dead raised up? And with what body do they come?”

36Foolish one, rwhat you sow is not made alive unless it dies.

37And what you sow, you do not sow that body that shall be, but mere grain—perhaps wheat or some other grain.

38But God gives it a body as He pleases, and to each seed its own body.

39All flesh is not the same flesh, but there is one kind 6of flesh of men, another flesh of animals, another of fish, and another of birds.

40There are also 7celestial bodies and 8terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another.

41There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory.

42sSo also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption.

43tIt is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power.

44It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.

45And so it is written, u“The first man Adam became a living being.” vThe last Adam became wa life-giving spirit.

46However, the spiritual is not first, but the natural, and afterward the spiritual.

47xThe first man was of the earth, ymade9 of dust; the second Man is 10the Lord zfrom heaven.

48As was the 11man of dust, so also are those who are made of dust; aand as is the heavenly Man, so also are those who are heavenly.

49And bas we have borne the image of the man of dust, cwe12 shall also bear the image of the heavenly Man.

Our Final Victory

50Now this I say, brethren, that dflesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption.

51Behold, I tell you a 13mystery: eWe shall not all sleep, fbut we shall all be changed—

52in a moment, in the twinkling of an eye, at the last trumpet. gFor the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed.

53For this corruptible must put on incorruption, and hthis mortal must put on immortality.

54So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: i“Death is swallowed up in victory.”

55“Oj14 Death, where is your sting?

O Hades, where is your victory?”

56The sting of death is sin, and kthe strength of sin is the law.

57lBut thanks be to God, who gives us mthe victory through our Lord Jesus Christ.

58nTherefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing othat your labor is not in vain in the Lord.

1 Corinthians 16

Collection for the Saints

1Now concerning athe collection for the saints, as I have given orders to the churches of Galatia, so you must do also:

2bOn the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.

3And when I come, cwhomever you approve by your letters I will send to bear your gift to Jerusalem.

4dBut if it is fitting that I go also, they will go with me.

Personal Plans

(cf. Acts 19:21)

5Now I will come to you ewhen I pass through Macedonia (for I am passing through Macedonia).

6And it may be that I will remain, or even spend the winter with you, that you may fsend me on my journey, wherever I go.

7For I do not wish to see you now on the way; but I hope to stay a while with you, gif the Lord permits.

8But I will tarry in Ephesus until hPentecost.

9For ia great and effective door has opened to me, and jthere are many adversaries.

10And kif Timothy comes, see that he may be with you without fear; for lhe does the work of the Lord, as I also do.

11mTherefore let no one despise him. But send him on his journey nin peace, that he may come to me; for I am waiting for him with the brethren.

12Now concerning our brother oApollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time.

Final Exhortations

13pWatch, qstand fast in the faith, be brave, rbe strong.

14sLet all that you do be done with love.

15I urge you, brethren—you know tthe household of Stephanas, that it is uthe firstfruits of Achaia, and that they have devoted themselves to vthe ministry of the saints—

16wthat you also submit to such, and to everyone who works and xlabors with us.

17I am glad about the coming of Stephanas, Fortunatus, and Achaicus, yfor what was lacking on your part they supplied.

18zFor they refreshed my spirit and yours. Therefore aacknowledge such men.

Greetings and a Solemn Farewell

19The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, bwith the church that is in their house.

20All the brethren greet you. cGreet one another with a holy kiss.

21dThe salutation with my own hand—Paul’s.

22If anyone edoes not love the Lord Jesus Christ, flet him be 1accursed. gO2 Lord, come!

23hThe grace of our Lord Jesus Christ be with you.

24My love be with you all in Christ Jesus. Amen.

1 Corinthians Commentaries

1 Corinthians 1

1:1 apostle. Lit. “a sent one.” Paul establishes his authority as an emissary of the Lord Jesus by God’s appointment (9:1; 15:8; cf. Acts 9:3–6, 17; 22:11–15), made especially necessary because so much of the message of this epistle is corrective (2:1–7). See notes on Rom. 1:1; Eph. 4:11. Since he was delegated by God to speak and write, resisting him was resisting God. Sosthenes. Probably Paul’s secretary, a former leader of the Corinthian synagogue who had become a brother in Christ. On one occasion, he was beaten for bringing Paul before the civil court at Corinth (Acts 18:12–17).

1:2 saints. Not referring to a specially pious or revered person canonized by an ecclesiastical body, but a reference to everyone who by salvation has been sanctified, that is, set apart from sin in Christ Jesus (cf. Gal. 1:6; Eph. 4:1, 4; Col. 3:15–17; 1 Tim. 6:12; Heb. 10:10, 14; 1 Pet. 2:9, 21; 3:9; 2 Pet. 1:3; Jude 1).

1:3 Grace to you and peace. A greeting Paul used in all his letters. The basic meaning of “grace” is favor; “peace” is a result of God’s saving grace (John 14:27; Phil. 4:7).

1:4 grace of God…given. This looks at the past, i.e., their salvation, when God justified them by undeserved and unrepayable love and mercy, forgiving their sin through the work of His Son.

1:5 enriched in everything by Him. In the present, the believer has everything the Lord has to give and therefore everything he needs (see 3:21; Eph. 1:3; Col. 2:10; 2 Pet. 1:3). The two particular blessings spoken of here are related to presenting the truth of God’s Word. utterance. In regard to speaking for God (cf. Acts 4:29, 31; Eph. 6:19; 2 Tim. 2:15; 1 Pet. 3:15), believers are able to speak when God wants them to because of His enablement. Prayer reaches out for that ability (cf. Acts 4:29, 31; Eph. 6:19), and diligence in study of God’s Word aids it (2 Tim. 2:15; 1 Pet. 3:15). all knowledge. God provides believers with all the knowledge they need in order to speak effectively for Him (cf. 2:9; Matt. 11:15; 2 Cor. 4:6; Col. 1:9, 10).

1:6 testimony of Christ…confirmed in you. This is a reference to the moment of salvation when the gospel was heard and believed and settled in the heart. At that moment, the enabling of v. 4 took place, because one became a recipient of the grace of God.

1:7 come short in no gift. “Gift” in Gr. is specifically “a gift of grace.” While the blessings of speech and knowledge were primarily for evangelizing the lost, the spiritual gifts (chaps. 12–14) edify the church. Because these gifts are given to each believer (12:11, 12) without regard for maturity or spirituality, the Corinthians, though sinful, had them in full. the revelation. Paul looks to the blessing of future grace. At the Lord’s second coming, His full glory, honor, and majesty will be revealed in blazing splendor (Rev. 4:11; 5:12; 17:14), at which time all true believers will be fixed solidly forever as holy and without sin in full resurrected glory and purity to live in heaven with God forever. See Eph. 5:25–27; 2 Cor. 11:2.

1:8 the day of our Lord Jesus Christ. Cf. 5:5; 2 Cor. 1:14. This refers to the coming of the Lord for His church, the rapture (John 14:1–3; 1 Thess. 4:13–18; Rev. 3:10). This is to be distinguished from the Day of the Lord (1 Thess. 5:2, 4; 2 Thess. 2:2), a term referring to judgment on the ungodly (see Introduction to Joel: Historical and Theological Themes).

1:9 God is faithful. Because of God’s sovereign and unchangeable promise, believers are assured of this grace—past, present, and future—and will remain saved, assured of future glory at Christ’s appearing (Eph. 5:26, 27). by whom you were called. This call, as always in the epistles of the NT, refers to an effectual call that saves (see note on Rom. 8:30). God who calls to salvation and heaven will be faithful to give the grace needed to fulfill that call. the fellowship of His Son. See notes on 1 John 1:3–7.

1:10 speak the same thing. Paul is emphasizing the unity of doctrine in the local assembly of believers, not the spiritual unity of His universal church. Doctrinal unity, clearly and completely based on Scripture, must be the foundation of all church life (cf. John 17:11, 21–23; Acts 2:46, 47). Both weak commitment to doctrine and commitment to disunity of doctrine will severely weaken a church and destroy the true unity. In its place, there can be only shallow sentimentalism or superficial harmony. joined together. The basic idea is that of putting back together something that was broken or separated so it is no longer divided. The term is used in both the NT and in classical Gr. to speak of mending such things as nets, broken bones or utensils, torn garments, and dislocated joints. Cf. Rom. 16:17; Phil. 1:27. same mind…same judgment. Cf. Phil 3:15, 16. The demand is for unity internally in their individual minds and externally in decisions made among themselves—unified in truth by beliefs, convictions, standards, and in behavior by applied principles of living (Acts 4:32; Eph. 4:3). The only source of such unity is God’s Word which establishes the standard of truth on which true unity rests.

1:11–13 Cf. 3:4–8.

1:11 Chloe’s household. Probably a prominent person in the Corinthian church who had written or come to visit Paul in Ephesus to tell him of the factions in the church. It is not known whether Chloe was a man or a woman.

1:12 Apollos. See notes on 16:12; Acts 18:24–28. Cephas. The Apostle Peter.

1:13 Is Christ divided? No human leader, not even an apostle, should be given the loyalty that belongs only to the Lord. Such elevation of leaders leads only to contention, disputes, and a divided church. Christ is not divided and neither is His body, the church. Paul depreciates his worth in comparison to the Lord Jesus. For passages on unity, see 12:12, 13; Rom. 12:5; Eph. 4:4–6.

1:14 Crispus. The leader of the synagogue in Corinth who was converted under Paul’s preaching (Acts 18:8). His conversion led to that of many others. Gaius. Since Romans was written from Corinth, this man was probably the host referred to in Rom. 16:23.

1:16 Stephanas. Nothing is known of this family.

1:17 This verse does not mean that people should not be baptized (cf. Acts 2:38), but that God did not send Paul to start a private cult of people personally baptized by him. See Acts 26:16–18. He was called to preach the gospel and bring people to oneness in Christ, not baptize a faction around himself.

1:18 message of the cross. God’s total revelation, i.e., the gospel in all its fullness, which centers in the incarnation and crucifixion of Christ (2:2); the entire divine plan and provision for the redemption of sinners, which is the theme of all Scripture, is in view. foolishness. Translates the word from which “moron” is derived. perishing… being saved. Every person is either in the process of salvation (though not completed until the redemption of the body; see Rom. 8:23; 13:11) or the process of destruction. One’s response to the cross of Christ determines which. To the Christ-rejectors who are in the process of being destroyed (cf. Eph. 2:1, 2) the gospel is nonsense. To those who are believers it is powerful wisdom.

1:19 it is written. Quoted from Is. 29:14 (see note there) to emphasize that man’s wisdom will be destroyed. Isaiah’s prophecy will have its ultimate fulfillment in the last days when Christ sets up His kingdom (cf. Rev. 17:14) and all of human wisdom dies.

1:20 Where is the wise? Paul paraphrased Is. 19:12, where the prophet was referring to the wise men of Egypt who promised, but never produced wisdom. Human wisdom always proves to be unreliable and impermanent (cf. v. 17; Prov. 14:12; Is. 29:14; Jer. 8:9; Rom. 1:18–23). scribe. Probably Paul has in mind the Assyrians, who sent scribes along with their soldiers to record the booty taken in battle. God saw to it they had nothing to record (Is. 33:18). disputer. This was a Gr. word with no OT counterpart, identifying those who were adept at arguing philosophy.

1:21 in the wisdom of God. God wisely established that men could not come to know Him by human wisdom. That would exalt man, so God designed to save helpless sinners through the preaching of a message that was so simple the “worldly wise” deemed it nonsense. Cf. Rom 1:18–23. who believe. From the human side, salvation requires and comes only through faith. Cf. John 1:12; Rom. 10:8–17.

1:22 a sign. Unbelieving Jews still wanted supernatural signs (Matt. 12:38–44), yet they refused to accept the most glorious of all the supernatural sign-works of God, namely providing salvation through a virgin-born, crucified, and risen Messiah. In fact, the sign was a stumbling block to them (cf. Rom. 9:31–33). wisdom. Gentiles wanted proof by means of human reason, through ideas they could set forth, discuss, and debate. Like the Athenian philosophers, they were not sincere, with no interest in divine truth, but merely wanting to argue intellectual novelty (Acts 17:21).

1:23 Christ crucified. The only true sign and the only true wisdom. This alone was the message Paul would preach (2:2) because it alone had the power to save all who believed.

1:24, 25 called. See note on v. 9. To all the “called,” the message of the cross, which seems so pointless and irrelevant to man’s proud, natural mind, actually exhibits God’s greatest power and greatest wisdom.

1:26–28 God disdained human wisdom, not only by disallowing it as a means to knowing Him, but also by choosing to save the lowly. He does not call to salvation many whom the world would call wise, mighty, and noble (cf. Matt. 11:25; 18:3, 4). God’s wisdom is revealed to the foolish, weak, and common, i.e., those considered nothing by the elite, who trust in Jesus Christ as Savior and Lord. God clearly received all the credit and the glory for causing such lowly ones to know Him and the eternal truths of His heavenly kingdom. No saved sinner can boast that he has achieved salvation by his intellect (v. 29).

1:30, 31 The redeemed not only are given salvation by God’s wisdom rather than by their own, but are also graciously given (“by His doing”) a measure of His divine wisdom, as well as imputed righteousness (Rom. 4:5; 2 Cor. 5:21), sanctification from sin (Eph. 2:10), and redemption by God (Eph 1:14; 1 Pet. 1:18, 19) in order that, above all else, the Lord will be glorified (cf. Gal. 6:4).

1:31 Quoted from Jer. 9:24.

1 Corinthians 2

2:1 excellence of speech or of wisdom. See notes on 1:20–22.

2:2 crucified. Though Paul expounded the whole counsel of God to the church (Acts 20:27) and taught the Corinthians the Word of God (Acts 18:11), the focus of his preaching and teaching to unbelievers was Jesus Christ, who paid the penalty for sin on the cross (Acts 20:20; 2 Cor. 4:2; 2 Tim. 4:1, 2). Until someone understands and believes the gospel, there is nothing more to say to them. The preaching of the cross (1:18) was so dominant in the early church that believers were accused of worshiping a dead man.

2:3 weakness…fear…trembling. Paul came to Corinth after being beaten and imprisoned in Philippi, run out of Thessalonica and Berea, and scoffed at in Athens (Acts 16:22–24; 17:10, 13, 14, 32), so he may have been physically weak. But in that weakness, he was most powerful (see vv. 4, 5; 2 Cor. 12:9, 10) There were no theatrics or techniques to manipulate people’s response. His fear and shaking were because of the seriousness of his mission.

2:6 mature. Paul uses this word to refer to genuine believers who have been saved by Christ, as in Heb. 6:1; 10:14. rulers. Those in authority. See notes on 1:19, 20. this age. All periods of human history until the Lord returns.

2:7 mystery. This term does not refer to something puzzling, but to truth known to God before time, that He has kept secret until the appropriate time for Him to reveal it. See notes on Matt. 13:11; Eph. 3:4, 5. for our glory. The truth God established before time and revealed in the NT wisdom of the gospel is the truth that God will save and glorify sinners. See notes on Eph. 3:8–12.

2:8 had they known. The crucifixion is proof that the rulers/Jewish religious leaders lacked wisdom. Cf. 1 Tim. 1:12, 13.

2:9 These words from Is. 64:4, often incorrectly thought to refer to the wonders of heaven, refer rather to the wisdom God has prepared for believers. God’s truth is not discoverable by eye or ear (objective, empirical evidence), nor is it discovered by the mind (subjective, rational conclusions).

2:10–16 The wisdom that saves, which man’s wisdom can’t know, is revealed to us by God. He makes it known by revelation, inspiration, and illumination. Revelation (vv. 10, 11) and inspiration (vv. 12, 13) were given to those who wrote the Bible; illumination (vv. 14–16) is given to all believers who seek to know and understand that divinely written truth. In each case, the Holy Spirit is the divine agent doing the work (cf. 2 Pet. 1:21).

2:10 God has revealed them. By the Holy Spirit, God disclosed His saving truth (cf. Matt. 11:25; 13:10–13). The Spirit alone was qualified because He knows all that God knows, Himself being God. to us. As with the “we’s” in vv. 6, 7 and vv. 12, 13, Paul is, first of all, speaking of himself (as in John 14:26; 15:26, 27; see notes there), and, in a sense, of believers who have been given the Word as recorded by the apostles and their associates who wrote the NT.

2:12 we have received. The “we” and “us” refer to the apostles and other writers of the Word of God. The means was inspiration (see notes on 2 Tim. 3:16; 2 Pet. 1:20, 21), by which God freely gave the gift of His Word. It was this process of inspiration that turned the spiritual thoughts into spiritual words (v. 13) to give life (cf. Matt. 4:4).

2:14 natural man. This refers to the unconverted, who lack supernatural life and wisdom. spiritually discerned. Through illumination of the Word, the Holy Spirit provides His saints the capacity to discern divine truth (see Ps. 119:18), which the spiritually dead are unable to comprehend (cf. John 5:37–39; see notes on 1 John 2:20, 27). The doctrine of illumination does not mean we know everything (cf. Deut. 29:29), that we do not need teachers (cf. Eph. 4:11, 12), or that understanding does not require hard work (cf. 2 Tim. 2:15).

2:15 judged by no one. Obviously, unbelievers are able to recognize Christians’ faults and shortcomings; but they are not able to evaluate their true nature as spiritual people who have been transformed into children of God (cf. 1 John 3:2).

2:16 the mind of Christ. Quoted from Is. 40:13. The same word is translated “understanding” in 14:14, 15, 19. Believers are allowed, by the Word and the Spirit, to know the thoughts of their Lord. Cf. Luke 24:45.

1 Corinthians 3

3:1 The cause of problems in the church was more than external, worldly influence. It was also internal carnality. The pressures of the world were combined with the weakness of the flesh. carnal. Although Corinthian believers were no longer “natural,” they were not “spiritual” (fully controlled by the Holy Spirit). In fact, they were “carnal” (controlled by the fallen flesh). Though all believers have the Holy Spirit (cf. Rom. 8:9) they still battle the fallen flesh (see notes on Rom. 7:14–25; 8:23). babes in Christ. The carnality of those believers was indicative of their immaturity. They had no excuse for not being mature, since Paul implied that he should have been able to write to them as mature, in light of all he had taught them (v. 2). See notes on Heb. 5:12–14; 1 Pet. 2:1, 2.

3:2 milk. Not a reference to certain doctrines, but to the more easily digestible truths of doctrine that were given to new believers. solid food. The deeper features of the doctrines of Scripture. The difference is not in kind of truth, but degree of depth. Spiritual immaturity makes one unable to receive the richest truths.

3:3 envy, strife. Carnality produces the attitude of envy, a severe form of selfishness, which produces the action of strife and the subsequent divisions. mere men. Apart from the will of the Spirit, hence carnal, not spiritual.

3:4 Paul…Apollos. Factionalism was the divisive product of carnality. Cf. 1:11–13.

3:5–7 Who then is Paul…Apollos. A humble, but accurate assessment of the roles that ministers play. the Lord gave…God gave…God who gives. It is the Lord alone who can give the faith to the spiritually ignorant and dead. Salvation is God’s work of grace to whom He chooses to give it (see notes on Rom. 9:15–19; Eph. 2:8, 9).

3:8 are one. All the human instruments God uses to produce salvation life are equally considered and rewarded for their willingness to be used by God. But all the glory goes to Him, who alone saves. Because of that, the silly favoritism of v. 4; 1:12 is condemned. See notes on Matt. 20:1–16.

3:9 we. Paul, Apollos, Peter, and all ministers are equal workers in the field, but the spiritual life from that field is entirely by God’s grace and power. God’s building. Paul shifts the imagery from agricultural to construction (vv. 10–17).

3:10 master builder…foundation. The Gr. word is the root for architect, but contained the idea of builder as well as designer. Paul’s specialty was designing and building spiritual foundations (cf. Rom. 15:20). He was used by God to establish the groundwork for churches in Asia Minor, Macedonia, and Greece. Others (e.g., Timothy, Apollos) built the churches up from his foundations. That God used him in that way was all of grace (cf. v. 7; 15:20; Rom. 15:18; Eph. 3:7, 8; Col. 1:29). each one. This primarily refers to evangelists and pastor-teachers.

3:11 no other foundation. Paul did not design the foundation, he only laid it down by preaching Christ. Cf. 1 Pet. 2:6–8.

3:12 if anyone builds. This is, first of all, in reference to the evangelists and pastors (v. 9), and then to all believers who are called to build the church through faithful ministry. gold, silver, precious stones. His quality materials represent dedicated, spiritual service to build the church. wood, hay, straw. Inferior materials implying shallow activity with no eternal value. They do not refer to activities that are evil (see note on v. 13).

3:13 the Day. Refers to the time of the Judgment Seat of Christ (see notes on 2 Cor. 5:10). revealed by fire. The fire of God’s discerning judgment (cf. Job 23:10; Zech. 13:9; 1 Pet. 1:17, 18; Rev. 3:18). Second Corinthians 5:10 indicates that the wood, hay, and straw are “worthless” things that don’t stand the test of judgment fire (see note there; cf. Col. 2:18).

3:14 endures. All that which has been accomplished in His power and for His glory will survive (cf. Matt. 25:21, 23; 2 Cor. 5:9; Phil. 3:13, 14; 1 Thess. 2:19, 20; 2 Tim. 4:7, 8; James 1:12; 1 Pet. 5:4; Rev. 22:12). reward. Cf. Rev. 22:12. This is not a judgment for sin. Christ has paid that price (Rom. 8:1), so that no believer will ever be judged for sin. This is only to determine eternal reward (cf. 4:5, “each one’s praise”).

3:15 be saved. No matter how much is worthless, no believer will forfeit salvation.

3:16, 17 Here is a severe warning to any who would try to interfere with or destroy the building of the church on the foundation of Christ. See notes on Matt. 18:6, 7.

3:18, 19a deceive himself. See notes on 1:18–25. Those who defile the church and think they can succeed in destroying it by their human wisdom, would be far better to reject that wisdom and accept the foolishness of Christ’s cross.

3:19b, 20 With quotations from Job 5:13 and Ps. 94:11, Paul reinforces his point from 1:18–25 by reminding them that human wisdom which cannot save, also cannot either build a church or prevent its growth.

3:21 boast in men. Cf. v. 4; 1:12. Paul, Apollos, and all others receive no credit for the building of the church. all things are yours. All believers share equally in God’s most important and valuable provisions and glories; human boasting, therefore, is ludicrous as well as sinful.

3:22 the world. Although the universe is now in Satan’s grip, it is still the God-given and God-made possession of Christians (2 Cor. 4:15; 1 John 5:19). In the millennial kingdom and throughout eternity, however, believers will possess both the recreated and eternal earth in an infinitely more complete and rich way (Matt. 5:5; Rev. 21). life. Spiritual, eternal life (cf. John 14:23; cf. 2 Pet. 1:3, 4). death. Spiritual and eternal death (15:54–57; Phil. 1:21–24). things present. Everything the believer has or experiences in this life (cf. Rom. 8:37–39). things to come. All the blessings of heaven. Cf. 1 Pet. 1:3, 4. all are yours. In Christ, all good and holy things are for believers’ blessing and for God’s glory. Cf. Eph. 1:3; 2 Pet. 1:3.

3:23 Christ’s…God’s. Knowing that believers belong to Christ and therefore to each other is the greatest incentive for unity in the church (6:17; John 9:9, 10, 21–23; Phil. 2:1–4).

1 Corinthians 4

4:1 so consider us. Paul wanted everyone to view him and his fellow ministers only as the humble messengers God ordained them to be (cf. 3:9, 22). servants. Paul expresses his humility by using a word lit. meaning “under rowers,” referring to the lowest, most menial, and most despised galley slaves, who rowed on the bottom tier of a ship (9:16; see Luke 1:2; Acts 20:19). stewards. Paul defines his responsibilities as an apostle by using a word originally referring to a person entrusted with and responsible for his master’s entire household: e.g., buildings, fields, finances, food, other servants, and sometimes even children of the owner. Cf. 1 Pet. 4:10. mysteries of God. “Mystery” is used in the NT to refer to divine revelation previously hidden. See notes on 2:7; Matt. 13:11; Eph. 3:4, 5. Here the word is used in its broadest sense as God’s full revealed truth in the NT (Acts 20:20, 21, 27; 2 Tim. 2:15; 3:16). It was all that truth which Paul had to oversee and dispense as God’s servant and steward.

4:2 faithful. The most essential quality of a servant or steward is obedient loyalty to his master (v. 17; 7:25; cf. Matt. 24:45–51; Col. 1:7; 4:7).

4:3 human court. Paul is not being arrogant or saying that he is above fellow ministers, other Christians, or even certain unbelievers. He is saying that a human verdict on his life is not the one that matters, even if it was his own.

4:4 nothing against myself. Paul was not aware of any unconfessed or habitual sin in his own life, but his limited understanding assumed that his was not the final verdict (see note on 2 Cor. 1:12). not justified by this. Paul’s own sincere evaluation of his life did not acquit him of all failures to be faithful. the Lord. He is the ultimate and only qualified Judge of any man’s obedience and faithfulness (2 Tim. 2:15). See notes on 2 Cor. 5:9, 10.

4:5 hidden things of darkness…counsels of the hearts. These refer to the inner motives, thoughts, and attitudes which only God can know. Since final rewards will be based, not just on outward service, but on inward devotion (cf. 10:31), only God can give the praise each deserves. See notes on 3:12–14.

4:6 these things. Paul is referring to the analogies he used to depict those who minister for the Lord, including himself and Apollos: farmers (3:6–9), builders (3:10–15), and servant-stewards (vv. 1–5). your sakes. Paul’s humility, expressed in light of God’s judgment on the greatest apostles and preachers, was useful to teach believers not to exalt any of them (cf. Gen. 18:27; 32:10; Ex. 3:11; Judg. 6:15; Matt. 3:14; Luke 5:8; John 1:26, 27; Acts 20:19; 2 Cor. 3:5; Eph. 3:8). what is written. God’s faithful servants are to be treated with respect only within the bounds of what is scriptural (1 Thess. 5:12; 1 Tim. 5:17; Heb. 13:7, 17). puffed up. Pride and arrogance were great problems in the Corinthian church (see vv. 18, 19; 5:2; 8:1; 13:4; 2 Cor. 12:20).

4:7 boast. Pride is deception, since everything a person possesses is from God’s providential hand (cf. 1 Chr. 29:11–16; Job 1:21; James 1:17).

4:8 full…rich…reigned. In a severe rebuke, Paul heaps on false praise, sarcastically suggesting that those Corinthians who were self-satisfied had already achieved spiritual greatness. They were similar to the Laodiceans (see Rev. 3:17). Cf. Phil 3:12; 2 Tim. 4:8; James 1:12; 1 Pet. 5:4. reign. Yet, Paul genuinely wished it really were the coronation time of the Millennium, so that they all might share in the glory of the Lord.

4:9 last. The imagery is of condemned prisoners brought into a Roman arena to fight and die; the last ones brought out for slaughter were the grand finale. In His sovereign wisdom and for His ultimate glory, God chose to display the apostles figuratively before men and angels during the present age as just such worthless and condemned spectacles (cf. Matt. 19:28). Like doomed gladiators, they were ridiculed, spit on, imprisoned, and beaten; yet, God glorified His name through them as He used them to build His kingdom.

4:10 fools…wise. Again using sarcasm, this time on himself as if mimicking the attitude of the proud Corinthians toward him, Paul rebukes them (cf. Acts 17:18).

4:11–13 The apostles and early preachers lived at the lowest levels of society. While the Corinthians believers thought they were kings (v. 8), the apostle knew he was a suffering slave (cf. 2 Cor. 1:8, 9; 4:8–12; 6:4–10; 11:23–28).

4:12 our own hands. The apostles did manual labor which Greeks, including some in the church at Corinth, considered beneath their dignity and suitable only for slaves. But Paul was not resentful about any necessary labor needed to support gospel preaching (cf. Acts 18:3; 20:34; 2 Cor. 11:23–28; 1 Thess. 2:9; 2 Thess. 3:8; 2 Tim. 3:12).

4:13 filth…offscouring. The scum and dregs scraped from a dirty dish or garbage pot, figuratively used of the lowest, most degraded criminals who were often sacrificed in pagan ceremonies. Not in God’s sight, but in the world’s, Paul and his fellow preachers were so designated. What a rebuke of the proud, carnal Corinthians who saw themselves at the top, while the humble apostle considered himself at the bottom.

4:14 beloved children. Despite their carnal, even sometimes hateful immaturity, Paul always looked on the Corinthian believers with affection (cf. 2 Cor. 12:14, 15; Gal. 4:19; Phil. 1:23–27; 3 John 4). warn. Lit. “put in mind,” with the purpose of admonishing and reproving, presupposing that something is wrong and should be corrected (cf. Matt. 18:15–20; Acts 20:31; 1 Thess. 2:7–12; 5:14).

4:15 ten thousand instructors. The terms actually say “countless tutors,” referring by hyperbole to an unlimited number of moral guardians used with children. Only Paul was their spiritual father; hence, no one cared like him.

4:16 imitate me. See 11:1. A bold, but justified exhortation. Spiritual leaders must set an example of Christlikeness to follow (cf. 1 Tim. 4:12; Heb. 13:7)

4:17 Timothy. He had been so faithfully discipled by Paul that he could be sent in the great apostle’s place with confidence that he would perfectly represent him. Cf. 2 Tim. 2:2; 3:10–14. I teach. Referring to doctrine, not advice. By his own instruction and example, Timothy would reinforce the eternal truths Paul had taught him.

4:18, 19 puffed up. They were arrogant, thinking they would never have to face Paul again. But, if God allowed, he was planning to see them soon. He would not let their proud sinning go unchallenged, for their own sake as well as the gospel’s (cf. Heb. 12:6). The reality of how much real spiritual power they had would become clear in that confrontation.

4:20 word…power. Spiritual character is measured not by the impressiveness of words, but in the power of the life (cf. Matt. 7:21–23).

4:21 rod. Spiritual leaders need to use the rod of correction if people persist in sin. The pattern for that correction is illustrated and explained in 5:1–13; cf. Matt. 18:15–18.

1 Corinthians 5

5:1 sexual immorality. This sin was so vile that even the church’s pagan neighbors were doubtless scandalized by it. The Corinthians had rationalized or minimized this sin which was common knowledge, even though Paul had written them before about it (v. 9). The Gr. for “immorality” is the root of the Eng. word “pornography.” his father’s wife. The man’s stepmother, with whom having sexual relations bore the same sinful stigma as if between him and his natural mother. Incest was punishable by death in the OT (Lev. 18:7, 8, 29; cf. Deut. 22:30) and was both uncommon (“not even named”) and illegal under Roman law.

5:2 puffed up. So arrogant and carnal as to excuse even that extreme wickedness. taken away. Excommunicated as in v. 7 (see Matt 18:15–17; Eph. 5:3, 11; 2 Thess. 3:6).

5:3 already judged. Paul had passed judgment on the sinner, and the church also needed to.

5:4 name of our Lord. Consistent with His holy person and will. gathered together. This action is to be done when the church meets publicly (see notes on Matt. 18:15–18). power. Authority is in view. Action against unrepentant sinning in the church carries the weight of the Lord’s authority.

5:5 deliver…to Satan. “Deliver” is a strong term, used of judicial sentencing. This is equal to excommunicating the professed believer. It amounts to putting that person out of the blessing of Christian worship and fellowship by thrusting him into Satan’s realm, the world system. See note on 1 Tim. 1:20. the destruction of the flesh. This refers to divine chastening for sin that can result in illness and even death. See notes on 11:29–32; cf. Acts 5:1–11. spirit…saved. The unrepentant person may suffer greatly under God’s judgment, but will not be an evil influence in the church; and he will more likely be saved under that judgment than if tolerated and accepted in the church. day of the Lord Jesus. This is the time when the Lord returns with His rewards for His people. See note on 1:8.

5:6 glorying. Better, “boasting.” It was not good because their proud sense of satisfaction blinded them to their duty in regard to blatant sin that devastated the church. leaven. See note on Mark 8:15. In Scripture, it is used to represent influence, in most cases evil influence, although in Matt. 13:33 it refers to the good influence of the kingdom of heaven (cf. Ex. 13:3, 7). whole lump. When tolerated, sin will permeate and corrupt the whole local church.

5:7 Christ, our Passover. Just as unleavened bread symbolized being freed from Egypt by the Passover (Ex. 12:15–17), so the church is to be unleavened, since it has been separated from the dominion of sin and death by the perfect Passover Lamb, the Lord Jesus Christ. The church is, therefore, to remove everything sinful in order to be separate from the old life, including the influence of sinful church members.

5:8 keep the feast. In contrast to the OT Passover feast celebrated annually, believers constantly celebrate the “feast” of the new Passover—Jesus Christ. As the Jews who celebrate Passover do so with unleavened bread, so believers celebrate their continual Passover with unleavened lives.

5:9 my epistle. A previous letter that Paul had written the church at Corinth instructed them to disassociate with the immoral (cf. v. 11; 2 Thess. 3:6–15).

5:10 people of this world. Evidently, the church had misinterpreted the advice in that letter and had stopped having contact with the unsaved in the world, while continuing to tolerate the sin of those in the church, which was even more dangerous to the fellowship. See John 17:15, 18. God intends us to be in the world as witnesses (cf. Matt. 5:13–16; Acts 1:8; Phil. 2:15).

5:11 named a brother. Paul clarifies his intention in the earlier letter. He expected them to disassociate with all who said they were brothers, but had a consistent pattern of sin. not even to eat. The meal was a sign of acceptance and fellowship in those days. See 2 Thess. 3:6, 14.

5:12, 13 outside. Paul never intended himself or the church to be judges of unbelievers outside the church, but to judge those inside (cf. 1 Pet. 4:17). Those on the outside are for God to judge and believers to evangelize. Those who sin on the inside, the church is to put out. Verse 13 is quoted from Deut. 17:7.

1 Corinthians 6

6:1 Dare. Suing another believer in a secular law court is a daring act of disobedience because of its implications related to all sin—the displeasure of God. a matter against another. The phrase in Gr. was commonly used of a lawsuit (“go to law”). unrighteous. This does not refer to their moral character, but to their unsaved spiritual condition. before the saints. Believers are to settle all issues between themselves within the church.

6:2 judge the world. Because Christians will assist Christ to judge the world in the millennial kingdom (Rev. 2:26, 27; 3:21; cf. Dan. 7:22), they are more than qualified with the truth, the Spirit, the gifts, and the resources they presently have in Him to settle small matters that come up among themselves in this present life.

6:3 judge angels. The Gr. word can mean “rule or govern.” Since the Lord Himself will judge fallen angels (2 Pet. 2:4; Jude 6), it is likely this means we will have some rule in eternity over holy angels. Since angels are “ministering spirits” to serve the saints (Heb. 1:14), it seems reasonable that they will serve us in glory.

6:4 This is a difficult verse to translate, as suggested by the widely varying Eng. renderings. But the basic meaning is clear: when Christians have earthly quarrels and disputes among themselves, it is inconceivable that they would turn to those least qualified (unbelievers) to resolve the matter. The most legally untrained believers, who know the Word of God and are obedient to the Spirit, are far more competent to settle disagreements between believers than the most experienced unbeliever, void of God’s truth and Spirit.

6:5, 6 shame. Such conduct as suing a fellow believer is not only a sinful shame (v. 5), but a complete failure to act obediently and righteously. Christians who take fellow Christians to court suffer moral defeat and spiritual loss even before the case is heard, and they become subject to divine chastening (cf. Heb. 12:3ff.).

6:7 Why…not…accept wrong? The implied answer is because of the shameful sin (v. 5) and the moral defeat (v. 8) that result from selfishness, a willingness to discredit God, His wisdom, power, and sovereign purpose, and to harm the church and the testimony of Christ’s gospel. cheated. Christians have no right to insist on legal recourse in a public court. It is far better to trust God’s sovereign purposes in trouble and lose financially, than to be disobedient and suffer spiritually (see notes on Matt. 5:39; 18:21–34).

6:8 you yourselves do wrong and cheat. He is referring to those who sue their brothers in Christ being as guilty of the same misconduct they are suing to rectify.

6:9, 10 This catalog of sins, though not exhaustive, represents the major types of moral sin that characterize the unsaved.

6:9 not inherit the kingdom. The kingdom is the spiritual sphere of salvation where God rules as king over all who belong to Him by faith (see notes on Matt. 5:3, 10). All believers are in that spiritual kingdom, yet are waiting to enter into the full inheritance of it in the age to come. People who are characterized by these iniquities are not saved (v. 10). See notes on 1 John 3:9, 10. While believers can and do commit these sins, they do not characterize them as an unbroken life pattern. When they do, it demonstrates that the person is not in God’s kingdom. True believers who do sin, resent that sin and seek to gain the victory over it (cf. Rom. 7:14–25). fornicators. All who indulge in sexual immorality, but particularly unmarried persons. idolaters. Those who worship any false god or follow any false religious system. adulterers. Married persons who indulge in sexual acts outside their marriage. homosexuals…sodomites. These terms refer to those who exchange and corrupt normal male-female sexual roles and relations. Transvestism, sex changes, and other gender perversions are included (cf. Gen. 1:27; Deut. 22:5). Sodomites are so-called because the sin of male-male sex dominated the city of Sodom (Gen. 18:20; 19:4, 5). This sinful perversion is condemned always, in any form, by Scripture (cf. Lev. 18:22; 20:13; Rom. 1:26, 27; 1 Tim. 1:10).

6:10 thieves…covetous. Both are guilty of the same basic sin of greed. Those who are covetous desire what belongs to others; thieves actually take it. revilers. People who try to destroy others with words. extortioners. Swindlers and embezzlers who steal indirectly, taking unfair advantage of others for their own financial gain.

6:11 some of you. Though not all Christians have been guilty of all those particular sins, every Christian is equally an ex-sinner, since Christ came to save sinners (cf. Matt. 9:13; Rom. 5:20). Some who used to have those patterns of sinful life were falling into those old sins again, and needed reminding that if they went all the way back to live as they used to, they were not going to inherit eternal salvation, because it would indicate that they never were saved (cf. 2 Cor. 5:17). washed. Refers to new life, through spiritual cleansing and regeneration (cf. John 3:3–8; 2 Cor. 5:17; Eph. 2:10; Titus 3:5). sanctified. This results in new behavior, which a transformed life always produces. Sin’s total domination is broken and replaced by a new pattern of obedience and holiness. Though not perfection, this is a new direction (see Rom. 6:17, 18, 22). justified. This refers to a new standing before God, in which the Christian is clothed in Christ’s righteousness. In His death, the believer’s sins were put to His account and He suffered for them, so that His righteousness might be put to an account, so that we might be blessed for it (Rom. 3:26; 4:22–25; 2 Cor. 5:21; Phil. 3:8, 9; 1 Pet. 3:18). by the Spirit. The Holy Spirit is the agent of salvation’s transformation (cf. John 3:3–5).

6:12–20 As one who is washed, sanctified, and justified eternally by God’s grace, the believer is set free (cf. Rom. 8:21, 33; Gal. 5:1, 13). The Corinthians had done with that freedom just what Paul had warned the Galatians not to do: “Do not use your liberty as an opportunity for the flesh” (Gal. 5:13). So in this section, Paul exposed the error in the Corinthian Christians’ rationalization that they were free to sin, because it was covered by God’s grace.

6:12 All things are lawful…not helpful. That may have been a Corinthian slogan. It was true that no matter what sins a believer commits, God forgives (Eph. 1:7), but not everything they did was profitable or beneficial. The price of abusing freedom and grace was very high. Sin always produces loss. power. Sin has power. The word means “mastered” (cf. Rom. 6:14), and no sin is more enslaving than sexual sin. While it can never be the unbroken pattern of a true believer’s life, it can be the recurring habit that saps joy, peace, usefulness and brings divine chastening and even church discipline (cf. 5:1ff.). See notes on 1 Thess. 4:3–5. Sexual sin controls, so the believer must never allow sin to have that control, but must master it in the Lord’s strength (see note on 9:27). Paul categorically rejects the ungodly notion that freedom in Christ gives license to sin (cf. Rom. 7:6; 8:13, 21).

6:13 Foods…stomach. Perhaps this was a popular proverb to celebrate the idea that sex is purely biological, like eating. The influence of philosophical dualism may have contributed to this idea since it made only the body evil; therefore, what one did physically was not preventable and thus inconsequential. Because the relationship between these two is purely biological and temporal, the Corinthians, like many of their pagan friends, probably used that analogy to justify sexual immorality. the body…the Lord. Paul rejects the convenient justifying analogy. Bodies and food are temporal relations that will perish.

6:14 Cf. Acts 2:32; Eph. 1:19. Bodies of believers and the Lord have an eternal relationship that will never perish. He is referring to the believer’s body to be changed, raised, glorified, and made heavenly. See 15:35–54; cf. Phil. 3:20, 21.

6:15 members. The believer’s body is not only for the Lord here and now (v. 14) but is of the Lord, a part of His body, the church (Eph. 1:22, 23). The Christian’s body is a spiritual temple in which the Spirit of Christ lives (12:3; John 7:38, 39; 20:22; Acts 1:8; Rom. 8:9; 2 Cor. 6:16); therefore, when a believer commits a sexual sin, it involves Christ with a harlot. All sexual sin is harlotry. Certainly not! These words translate the strongest Gr. negative—”may it never be so.”

6:16 one flesh. Paul supports his point in the previous verse by appealing to the truth of Gen. 2:24 that defines the sexual union between a man and a woman as “one flesh.” When a person is joined to a harlot, it is a one flesh experience; therefore Christ spiritually is joined to that harlot.

6:17 one spirit with Him. Further strengthening the point, Paul affirms that all sex outside of marriage is sin; but illicit relationships by believers are especially reprehensible because they profane Jesus Christ with whom believers are one (John 14:18–23; 15:4, 7; 17:20–23; Rom. 12:5). This argument should make such sin unthinkable.

6:18 Every sin…is outside. There is a sense in which sexual sin destroys a person like no other, because it is so intimate and entangling, corrupting on the deepest human level. But Paul is probably alluding to venereal disease, prevalent and devastating in his day and today. No sin has greater potential to destroy the body, something a believer should avoid because of the reality given in vv. 19, 20.

6:19 not your own. A Christian’s body belongs to the Lord (v. 13), is a member of Christ (v. 15), and is the Holy Spirit’s temple. See notes on Rom. 12:1, 2. Every act of fornication, adultery, or any other sin is committed by the believer in the sanctuary, the Holy of Holies, where God dwells. In the OT, the High-Priest only went in there once a year, and only after extensive cleansing, lest he be killed (Lev. 16).

6:20 a price. The precious blood of Christ (see notes on 1 Pet. 1:18). glorify God. The Christian’s supreme purpose (10:31).

1 Corinthians 7

7:1—11:34 This section comprises Paul’s answers to practical questions about which the Corinthians had written him (7:1) in a letter probably delivered by Stephanas, Fortunatus, and Achaicus (16:17). The first of those questions had to do with marriage, an area of trouble due to the moral corruption of the culture which tolerated fornication, adultery, homosexuality, polygamy, and concubinage.

7:1–7 Some had the notion that because of all the sexual sin and marital confusion, it would be better to be single, even more spiritual to be celibate. This could lead some falsely pious people to advocate divorce in order to be single. These verses elevate singleness, as long as it is celibate, but they in no way teach that marriage is either wrong or inferior.

7:1 touch a woman. This is a Jewish euphemism for sexual intercourse (see, e.g., Gen. 20:6; Ruth 2:9; Prov. 6:29). Paul is saying that it is good not to have sex, that is, to be single and celibate. It is not, however, the only good or even better than marriage (cf. Gen. 1:28; 2:18).

7:2 sexual immorality. There is a great danger of sexual sin when single (cf. Matt. 19:12). Marriage is God’s only provision for sexual fulfillment. Marriage should not be reduced simply to that, however. Paul has a much higher view and articulates it in Eph. 5:22, 23. He is, here, stressing the issue of sexual sin for people who are single.

7:3 render…affection due. Married believers are not to sexually deprive their spouses. While celibacy is right for the single, it is wrong for the married. The practice of deprivation may have been most common when a believer had an unsaved spouse (for more on unsaved spouses, see notes on vv. 10–17).

7:4 authority. By the marriage covenant, each partner is given the right over the spouse’s body for the satisfaction of the other.

7:5 deprive. Lit. “stop depriving each other!” This command may indicate that this kind of deprivation was going on among believers, perhaps reacting to the gross sexual sins of their past and wanting to leave all that behind. Husbands and wives may abstain temporarily from sexual activity, but only when they mutually agree to do so for intercession, as a part of their fasting. come together again. Sexual intercourse is to be soon renewed after the spiritual interruption. so that Satan does not tempt. Cf. 1 Thess. 3:5. After the agreed-upon “time” of abstinence, sexual desires intensify and a spouse becomes more vulnerable to sinful desire. See notes on Matt. 4:1–11; 2 Cor. 2:11.

7:6 concession. A better translation of the Gr. would be “awareness” or “to have a mutual opinion.” Paul was very aware of the God-ordained advantages of both singleness and marriage, and was not commanding marriage because of the temptation of singleness. Spirituality is not connected at all to marital status, though marriage is God’s good gift (see 1 Pet. 3:7, “the grace of life”).

7:7 as I myself. As a single person, Paul recognized the special freedom and independence he had to serve Christ (see notes on vv. 32–34). But he did not expect all believers to be single, nor all who were single to stay that way, nor all who were married to act celibate as if they were single. gift from God. Both singleness and marriage are God’s gracious gifts.

7:8 unmarried…widows. “Unmarried” is a term used 4 times in the NT, and only in 1 Corinthians (cf. vv. 11, 32, 34). This verse makes it clear that the unmarried and widows are distinct. Verse 11 identifies the divorced as the “unmarried” to be distinguished from “widows” (vv. 39, 40; single by death) and virgins (vv. 25, 28; never married). Each use of “unmarried,” then, refers to those formerly married, presently single, but not widowed. They are the divorced. It is likely these people who were formerly married wanted to know if they, as Christians, could or should remarry. as I am. Paul was possibly a widower, and could here affirm his former marriage by identifying with the unmarried and widows. His first suggestion is that they stay single because of its freedoms in serving the Lord (vv. 25–27, 32–34). See notes on Anna in Luke 2:36, 37.

7:9 let them marry. The Gr. tense indicates a command, since a person can’t live a happy life and serve the Lord effectively if dominated by unfulfilled sexual passion—especially in that Corinthian society.

7:10 not I but the Lord. What Paul writes to these believers was already made clear by Jesus during His earthly ministry (Matt. 5:31, 32; 19:5–8; cf. Gen. 2:24; Mal. 2:16). depart. This word is used as a synonym for divorce, as indicated by the parallel use of the word “divorce,” in v. 11.

7:11 remain unmarried. If a Christian divorces another Christian except for adultery (see notes on Matt. 5:31, 32; 19:8, 9), neither partner is free to marry another person. They should reconcile, or at least remain unmarried.

7:12 to the rest. Those not covered by the instruction of vv. 10, 11. I…say. Not a denial of inspiration or an indication that Paul is giving human opinion, but simply a way of saying that Jesus had not spoken on this and God had not previously given revelation on the matter, as Paul was then writing. Apparently, some Christians felt they should divorce their unsaved spouses, to live celibately or marry a believer.

7:12, 13 Some believers must have felt that being married to an unbeliever was somehow defiling. However, just the opposite is true (v. 14).

7:14 sanctified. This does not refer to salvation; otherwise the spouse would not be spoken of as unbelieving. The sanctification is matrimonial and familial, not personal or spiritual, and means that the unsaved partner is set apart for temporal blessing because the other belongs to God. One Christian in a marriage brings grace that spills over on the spouse—even possibly leading them to salvation. children…are holy. The Christian need not separate from an unbeliever because of fear that the unbelieving spouse may defile the children. God promises the opposite. They would be unclean if both parents were unsaved, but the presence of one believing parent exposes the children to blessing and brings them protection. The presence of even one Christian parent will protect children from undue spiritual harm and they will receive many blessings, and often that includes salvation.

7:15 let him depart. A term referring to divorce (cf. vv. 10, 11). When an unbelieving spouse cannot tolerate the partner’s faith and wants a divorce, it is best to let that happen in order to preserve peace in the family (cf. Rom. 12:18). The bond of marriage is broken only by death (Rom. 7:2), adultery (Matt. 19:9), or an unbeliever’s leaving. not under bondage. When the bond is broken in any of those ways, a Christian is free to marry another believer. Throughout Scripture, whenever legitimate divorce occurs, remarriage is assumed. When divorce is permitted, so is remarriage. By implication, the permission for a widow to remarry (vv. 39, 40; Rom. 7:3) because the “bond” is broken, extends to this case where there is no more “bondage.”

7:16 Some may have been reluctant to let go of their unsaved spouse, who wanted out and was creating discord in the home—thinking they could evangelize the spouse by hanging on for the purpose of seeing that one converted. Paul says there are no such assurances and it is better to divorce and be at peace (v. 15), if the unsaved partner wants to end the marriage that way.

7:17–24 Discontent was prevalent among these new believers in the Corinthian church. As noted up to this point (vv. 1–16), some wanted to change their marital status, some were slaves who wanted to be free, and some used their freedom in Christ to rationalize sinning. In a general response to that, this passage plainly repeats the basic principle that Christians should willingly accept the marital condition and social situations into which God has placed them and be content to serve Him there until He leads them elsewhere.

7:17 For the first of 3 times (vv. 20, 24), Paul states the principle of contentment which is required of all Christians.

7:18 called. As always in the epistles, this term refers to God’s effectual call that saves (see note on Rom. 8:30). circumcised…uncircumcised. With Judaizers demanding all Gentile believers in Christ to be circumcised (Gal. 5:1–6), and with some Christian Jews wanting to disassociate with Judaism and thus having a surgery to become uncircumcised (as addressed in rabbinic literature), Paul needed to clarify the issue by saying that neither was necessary. Figuratively, the idea is that when a Jew became a Christian, he was not to give up his racial and cultural identity in order to appear like a Gentile. Likewise, a Gentile was not to become culturally like a Jew (v. 19). Culture, social order, and external ceremony have no bearing on spiritual life. What matters is faith and obedience.

7:21 while a slave. Paul was not approving all slavery, but is teaching that a person who is a slave is still able to obey and honor Christ (Eph. 6:5–8; Col. 3:23; 1 Tim. 6:1, 2). Do not be concerned about. In modern society, this seems an insensitive command to those who wrongly assume that freedom is some God-given right, rather than a preferable option.

7:22 the Lord’s freedman. In the ways that truly count, no man is freer than a Christian. No bondage is as terrible as that of sin, from which Christ frees the believer. Christ’s slave. Those who are not slaves, but free in the social sense, are in the spiritual sense made slaves of Christ in salvation (Rom. 6:22).

7:23 price. The blood of Christ (6:20; 1 Pet. 1:19). slaves of men. This refers to sinful slavery, i.e., becoming slaves to the ways of men, the ways of the world, and of the flesh. This is the slavery about which to be concerned.

7:25–40 Having already established that both marriage and singleness are good and right before the Lord (vv. 1–9), and for the person who has the gift of singleness (v. 7), that state has many practical advantages, Paul continued to answer the questions about which the Corinthians had written him (see note on v. 1). Paul gives 6 reasons for never marrying, in relationship to the downside of marriage, but remaining single (virgins): 1) pressure from the system (vv. 25–27); 2) problems of the flesh (v. 28); 3) passing of the world (vv. 29–31); 4) preoccupations of marriage (vv. 32–35); 5) promises from fathers (vv. 36–38); and 6) permanency of marriage (vv. 39, 40).

7:25 I have no commandment. See note on v. 12. The conviction given here is not a command, but is thoroughly dependable and sound advice to remain a virgin, which is counsel included by the inspiration of the Spirit from a trustworthy man.

7:26 present distress. An unspecified, current calamity. Perhaps Paul anticipated the imminent Roman persecutions which began within 10 years after this epistle was written. remain as he is. Persecution is difficult enough for a single person to endure, but problems and pain are multiplied for those who are married, especially if they have children.

7:27 The benefits of singleness notwithstanding, married people must remain married. loosed. Divorce is in view.

7:28 marry, you have not sinned. Marriage is a fully legitimate and godly option for both the divorced (on biblical grounds; see note on v. 15) and virgins. trouble in the flesh. “Trouble” means lit. “pressed together, or under pressure.” Marriage can involve conflicts, demands, difficulties, and adjustments that singleness does not, because it presses two fallen people into intimate life that leads to inevitable “trouble.” The troubles of singleness may be exceeded by the conflicts of marriage.

7:29 time is short. Human life is brief (cf. James 4:14; 1 Pet. 1:24). as though they had none. This does not teach that marriage is no longer binding or treated with seriousness (cf. Eph. 5:22–33; Col. 3:18, 19), nor should there be any physical deprivation (vv. 3–5); but Paul is teaching that marriage should not at all reduce one’s devotion to the Lord and service to Him (cf. Col. 3:2). He means to keep the eternal priority (see v. 31).

7:30 The mature Christian does not get so swept up in the emotion of this life, so as to lose motivation, hope, and purpose.

7:31 use…not misusing. This refers to the normal commercial materialism and pleasures that govern in the world. Believers are not to be swept up in earthly enterprises so that heavenly matters become secondary. form. This refers to a manner of life, a fashion, or way of doing things.

7:32, 33 be without care. A single person is free from concern about the earthly needs of a spouse and therefore potentially better able to set himself apart exclusively for the Lord’s work.

7:33 things of the world. These are earthly matters connected to the passing system (v. 31).

7:33, 34 how he may please his wife…husband. Here is a basic and expected principle for a good marriage—each seeking to please the other.

7:34 The first part of this verse is preferably rendered in some manuscripts, “and his interests are divided. And the woman who is unmarried and the virgin….” This is important because it distinguishes clearly between the “unmarried” and “virgins,” who, therefore, can’t be the same. “Virgins” are single people never married, while “unmarried” must be single by divorce. Widows is the term for those made single by death (see note on v. 8).

7:35 Marriage does not prevent great devotion to the Lord, but it brings more potential matters to interfere with it. Singleness has fewer hindrances, though not guaranteed greater spiritual virtue. distraction. See notes on vv. 26, 29, 33.

7:36 his virgin. That is, a man’s daughter. Apparently in Corinth some of the fathers intending devotion to the Lord, had dedicated their young daughters to the Lord as permanent virgins. past the flower of youth. Fully matured as a woman capable of child-bearing. it must be. When daughters became of marriageable age and insisted on being married, their fathers were free to break the vow and let them marry.

7:37 no necessity. This means the father who has kept his daughter a virgin and is not under constraint by the daughter to change his mind, does well to fulfill his desire for her to be singularly devoted to the Lord (v. 34). As with those who remain single (v. 28), the choice was not between right and wrong.

7:39 bound by law. God’s law designed marriage for life (cf. Gen 2:24; Mal. 2:16; Rom. 7:1–3). It is so permanent that the disciples thought it may be better not to marry (see note on Matt. 19:10). only in the Lord. That is, free to marry a believer only. This is true for all believers who marry or remarry (see 2 Cor. 6:14–16).

7:40 I also have the Spirit. Perhaps with a touch of sarcasm, Paul affirmed that this sound advice was given by the Holy Spirit.

1 Corinthians 8

8:1—11:1 Paul addresses liberty in the church (see notes on Rom. 14).

8:1 things offered to idols. The Greeks and Romans were polytheistic (worshiping many gods) and polydemonistic (believing in many evil spirits). They believed that evil spirits would try to invade human beings by attaching themselves to food before it was eaten, and that the spirits could be removed only by the food’s being sacrificed to a god. The sacrifice was meant not only to gain favor with the god, but also to cleanse the meat from demonic contamination. Such decontaminated meat was offered to the gods as a sacrifice. That which was not burned on the altar was served at wicked pagan feasts. What was left was sold in the market. After conversion, believers resented eating such food bought out of idol markets, because it reminded sensitive Gentile believers of their previous pagan lives and the demonic worship. we all have knowledge. Paul and mature believers knew better than to be bothered by such food offered once to idols and then sold in the marketplace. They knew the deities did not exist and that evil spirits did not contaminate the food. See note on 1 Tim. 4:3. love edifies. Knowledge mingled with love prevents a believer from exercising freedoms that offend weaker believers and, rather, builds the others up in truth and wisdom (cf. 13:1–4).

8:2, 3 Love is the proof of knowing God. Cf. 1 John 4:19—5:1.

8:4 Paul states his agreement with the well taught believers who knew idols were nothing, so food offered to idols was not defiled.

8:5 so-called gods. Some were outright fakes and some were manifestations of demons, but none were truly gods (Ps. 115:4–7; Acts 19:26).

8:6 one God, the Father…one Lord Jesus Christ. A powerful and clear affirmation of the essential equality of God the Father and God the Son (cf. Eph. 4:4–6).

8:7 conscience…is defiled. The consciences of some newer converts were still accusing them strongly with regard to allowing them to eat idol food without feeling spiritually corrupted and guilty. They still imagined that idols were real and evil. A defiled conscience is one that has been violated, bringing fear, shame, and guilt. See notes on Rom. 14:20–23.

8:8 commend us to God. The idea is of bringing us nearer to God or making us approved by Him. Food is spiritually neutral.

8:9–11 stumbling block. Some believers would be caused to fall back into old sins by getting involved with foods offered to idols.

8:11 perish. This is better translated “ruined,” with the idea of “come to sin.” See note on Matt. 18:14. for whom Christ died. Christ died for all who believe, actually bearing the penalty for their sin and fully satisfying the wrath of God.

8:12 you sin against Christ. A strong warning that causing a brother or sister in Christ to stumble is more than simply an offense against that person; it is a serious offense against the Lord Himself (see notes on Matt. 18:6–14).

8:13 See notes on Rom. 14:14, 15, 19, 20.

1 Corinthians 9

9:1, 2 In chap. 8, Paul set out the limits of Christian liberty. In this chapter he sets forth how he followed them in his own life. In vv. 1–18, he discusses his right to be financially supported by those to whom he ministers. In vv. 19–27, he explains how he would give up all rights to win people to Christ. All of these questions are rhetorical, the “yes” answer to each being assumed.

9:2 seal of my apostleship. The existence of the church in Corinth was evidence of Paul’s apostolic authenticity.

9:3 examine. Using this Gr. legal term for a preliminary investigation required before a decision was reached in a case, Paul sets out to defend his rights.

9:4 right to eat and drink. Cf. 1 Tim. 5:17, 18. He was entitled to be married (v. 5) and to receive financial support from those to whom he ministered.

9:5 Cephas. Peter, who was married (cf. Mark 1:29–31).

9:6 working. With sarcasm, Paul, a tentmaker (Acts 18:3), let the Corinthians know that he and Barnabas had as much right as others to receive full financial support from their work. Except for help from a few churches (e.g., Phil. 4:15, 16), they paid their own expenses not because of obligation or necessity, but voluntarily.

9:7 Who plants a vineyard. Cf. 2 Tim. 2:6.

9:9 law. The Scripture, as quoted from Deut. 25:4.

9:10 for our sakes. As in agriculture, men should earn their living from their labor.

9:11 material things. Financial support. See note on 1 Tim. 5:17. Cf. 2 Cor. 8:1–5.

9:12 others are partakers. Apparently, the church had financially supported other ministers. endure. False teachers sought money. Paul wanted to be certain he was not classed with them, so he endured not accepting support, so as not to offend. Cf. Acts 20:34; 2 Thess. 3:8.

9:13 partake of the offerings. OT priests were supported by the tithes of crops and animals, as well as of financial gifts (Num. 18:8–24; cf. Gen. 14:18–21).

9:14 live from the gospel. This refers to earning a living by preaching the good news.

9:15 none of these things. The 6 reasons given in vv. 1–14 that indicate his right to financial support. nor have I written. He was not underhandedly hoping that, despite his protest, the Corinthians would feel obligated to pay him (2 Cor. 11:8, 9; cf. 1 Thess. 2:9; 2 Thess. 3:8; 1 Pet. 5:2). better…to die. He preferred death to having anyone think he ministered with a financial motive. See Acts 20:33–35; 1 Pet. 5:2. make my boasting void. The term “boast” refers to that in which one glories or to the basis of one’s glorying, and carries the idea of rejoicing. It is a statement of sincere joy, not pride (cf. 1:31; Rom. 15:17). He was genuinely overjoyed for the privilege of serving the Lord and did not want material support to rob him of it in any way.

9:16 nothing to boast of. That is to say, his boast (cf. v. 15) was not personal. He was not proud as if it were his gospel; nor was he proud about the way he preached it, as if it were his ability. necessity. Paul did not preach from personal pride, but from divine compulsion. He had no other choice, because God had sovereignly set him apart for service (see Acts 9:3–6, 15; 26:13–19; Gal. 1:15; Col. 1:25; cf. Jer. 1:5; 20:9; Luke 1:13–17). woe. God’s severest chastening is reserved for unfaithful ministers (Heb. 13:17; James 3:1).

9:17 against my will. This does not indicate that Paul was unwilling to obey but that his will had no part in the call itself. Since it was God’s sovereign choice and call, he received not a “reward,” but a “stewardship” (a valuable responsibility or duty to be carefully managed).

9:18 my reward. Not money, but the privilege of preaching the gospel without support, was Paul’s reward, so that he set aside his liberty (“right”).

9:19 a servant. By choice, he set aside his right to be supported, and thus “enslaved” himself to self-support, in order to remove a potential offense and win more people to Jesus Christ (cf. Prov. 11:30).

9:20 became as a Jew. Within the limits of God’s Word and his Christian conscience, he would be as culturally and socially Jewish as necessary when witnessing to Jews (cf. Rom. 9:3; 10:1; 11:14). He was not bound to ceremonies and traditions of Judaism. All legal restraints had been removed, but there was the constraint of love (cf. Rom. 9:3; 10:1; 11:14). For examples of this identification with customs of the Jews, see notes on Acts 16:3; 18:18; 21:20–26.

9:21 those…without law. Gentiles. Paul was not suggesting the violating of God’s moral law, but, as he explained, not being lawless toward God, but abiding by the law of Jesus Christ (cf. James 1:25; 2:8, 12).

9:22 weak. He stooped to make the gospel clear at the lower level of comprehension, which Paul no doubt had done often while dealing with the Corinthians themselves (cf. 2:1–5). all things…all means. Within the bounds of God’s Word, he would not offend the Jew, Gentile, or those weak in understanding. Not changing Scripture or compromising the truth, he would condescend in ways that could lead to salvation.

9:24–27 Liberty cannot be limited without self-control, since the flesh resists limits on its freedom. Here, Paul speaks of his personal self-control.

9:24 race. The Greeks enjoyed two great athletic events, the Olympic games and the Isthmian games, and because the Isthmian events were held in Corinth, believers there were quite familiar with this analogy of running to win.

9:25 temperate. Self-control is crucial to victory. crown. A wreath of greenery given to the winner of the race. Cf. 2 Tim. 4:8; 1 Pet. 5:4.

9:26 not with uncertainty. Four times he has mentioned his goal of winning people to salvation (vv. 19, 22). beats the air. Paul changes the metaphor to boxing to illustrate the point that he was no shadow boxer, just waving his arms without effect (cf. 1 Tim. 1:18).

9:27 discipline. From a term lit. meaning to hit under the eye. He knocked out the bodily impulses to keep them from preventing him from his mission of winning souls to Christ. disqualified. Another metaphor from the athletic games. A contestant who failed to meet basic training requirements could not participate at all, much less have an opportunity to win. Paul may be especially referring to such fleshly sins that disqualify a man from preaching and leading the church, particularly being blameless and above reproach in the sexual area, since such sin is a disqualification (see notes on Ps. 101:6; 1 Tim. 3:2; Titus 1:6).

1 Corinthians 10

10:1–13 Ancient Israel’s 40-year journey between Egypt and Canaan (Ex. 13:21; 14:16; 16:15; 17:6) is a sobering illustration of the misuse of freedom and the dangers of overconfidence. The Israelites misused their new-found freedom, fell into idolatry, immorality, and rebelliousness, disqualifying themselves from receiving the Lord’s blessing.

10:1 Moreover…unaware. This transition leads from the lack of self-discipline and subsequent disqualification spoken of in 9:27 to an illustration of it in ancient Israel. all our fathers. Paul is referring to ancient Israel, of whom he was a descendant. In particular, he asked his readers to remember what had happened to Israel in the wilderness, because of freedom without self-control. under the cloud. Guided by God’s presence as a cloud by day and column of fire at night (see Ex. 13:21). through the sea. The Red Sea, which opened for Israel to pass through and closed to drown the Egyptian army (see Ex. 14:26–31).

10:2 baptized. Israel was immersed, not in the sea, but “into Moses,” indicating their oneness, or solidarity, with him as their leader.

10:3, 4 spiritual food…drink. Actual food provided by the spiritual power of God. See Ex. 16:15; 17:6.

10:4 that spiritual Rock. The Jews had a legend that the actual rock Moses struck followed them throughout their wilderness wanderings, providing water for them. Paul says they have a Rock providing all they need, but it is Christ. Rock (petra) refers to a massive cliff, not simply a large stone or boulder, signifying the pre-incarnate Messiah (Christ), who protected and sustained His people. Cf. Matt. 16:18.

10:5 not well pleased. This is an understatement. Because of Israel’s extreme disobedience, God allowed only two of the men over 19 who had originally left Egypt (Joshua and Caleb) to enter the Promised Land; all the others died in the wilderness, including Moses and Aaron who were disqualified from entering the Land (Num. 20:8–12, 24).

10:6 our examples. They died in the wilderness because of their failure of self-discipline and consequent indulgence of every desire (see note on 9:27). Four major sins characterized them: idolatry (v. 7); sexual immorality (v. 8); testing God (v. 9); and complaining (v. 10).

10:7 idolaters. The Israelites were barely out of Egypt when they fell into idol worship. Exodus 32 records the story (v. 6 is quoted here). Some 3,000 were executed for instigating an immoral orgy at Sinai (Ex. 32:28). See Ex. 20:3; Ezek. 14:3; 1 John 5:21; Rev. 22:9. play. A euphemism for the gross sexual relations which followed the excessive feasting.

10:8 twenty-three thousand. Having just quoted from Ex. 32 in v. 7, this very likely also refers to the incident in Ex. 32, not to the incident at Shittim in Num. 25 (contra. marginal ref.). Apparently 3,000 were killed by the Levites (Ex. 32:28) and 20,000 died in the plague (Ex. 32:35).

10:9 tempt Christ. Numbers 21 records this story of the people questioning the goodness and plan of the One carrying them through the wilderness, the Protector and Provider, the spiritual Rock, Christ pre-incarnate (see note on v. 4). serpents. See Num. 21:6; cf. 11:30.

10:10 destroyer. This incident is recorded in Num. 16:3–41. The same angel had slain the firstborn of the Egyptians (Ex. 12:23), the 70,000 men because of David’s census (2 Sam. 24:15, 16), and the entire Assyrian army that was besieging Jerusalem (2 Chr. 32:21).

10:11 the ends of the ages. The time of Messiah; the last days of redemptive history before the messianic kingdom. See Heb. 9:26; 1 John 2:18.

10:12 Cf. Prov. 16:18. The Bible is filled with examples of overconfidence (see Esth. 3–5; Is. 37:36–38; Luke 22:33, 34, 54–62; Rev. 3:1–3, 17).

10:13 temptation. See notes on James 1:13–15; cf. Matt. 6:13. common to man. One Gr. word meaning “that which is human.”

10:16 cup of blessing. The proper name given to the third cup during the Passover Feast. At the last Passover with the disciples, Jesus used the third cup as the symbol of His blood shed for sin. That cup became the one used to institute the Lord’s Supper. He set the cup apart as a token of salvation blessing before passing it to the 12 (see notes on Luke 22:17, 20). communion. Means “to have in common, to participate and have partnership with.” The same Gr. word is used in 1:9; 2 Cor. 8:4; Phil. 2:1; 3:10. Commemorating the Lord’s Supper was a regular and cherished practice in the early church, by which believers remembered their Savior’s death and celebrated their common salvation and eternal life which reflected their perfect spiritual oneness. the blood of Christ. A vivid phrase used to represent Christ’s sacrificial death and full atoning work. See note on Rom. 5:9. See Acts 20:28; Rom. 3:25; Eph. 1:7; 2:13; Col. 1:20; 1 Pet. 1:19; 1 John 1:7; Rev. 1:5; 5:9. the bread. This symbolized our Lord’s body as the cup symbolized His blood. Both point to His death as a sacrifice for the salvation of men.

10:17 are one bread. This refers to the bread of communion as the symbol of Christ’s body given for all who believe. Since we all partake of that body, we are one. See note on 6:17.

10:18 Observe Israel. In the OT sacrifices, the offering was on behalf of all who ate (see Lev. 7:15–18). By such action, the people were identifying with the offering and affirming their devotion to God to whom it was offered. Paul was, by this, implying how any sacrifice made to an idol (see vv. 7, 14) was identifying with and participating with that idol. It is completely inconsistent for believers to participate in any such worship (v. 21).

10:19, 20 Idols and the things sacrificed to them have no spiritual nature or power in themselves (cf. 8:4, 8), but they do represent the demonic. If pagan worshipers believe an idol was a god, demons act out the part of the imagined god (cf. 2 Thess. 2:9–11). There is not a true god in the idol, but there is a satanic spiritual force (cf. Deut. 32:17; Ps. 106:37).

10:22 jealousy. God tolerates no competition and will not allow idolatry to go unpunished. (Deut. 32:21; Jer. 25:6, 9; Rev. 21:8; cf. 11:30).

10:23–30 Paul gives 4 principles for Christian liberty: 1) edification over gratification (v. 23); 2) others over self (v. 24); 3) liberty over legalism (vv. 25–27); and 4) condescension over condemnation (vv. 28–30).

10:23 See note on 6:12. edify. To build up in Christian doctrine (cf. 8:1; 14:3, 4, 26; Acts 20:32; 2 Cor. 12:19; Eph. 4:12; 2 Tim. 3:16, 17).

10:24 See notes on Phil. 2:3.

10:25, 26 Quoting Ps. 24:1, Paul declares that believers, though not participating in idol ceremonies (see notes on vv. 18–20), should not hesitate to buy meat once used in such ceremonies and eat it without guilt (see note on 1 Tim. 4:4, 5).

10:27 eat whatever. So as not to offend the unbeliever.

10:28, 29 Even if you are the guest of an unbeliever and don’t want to offend him, it is better to offend the unbeliever and not eat for the sake of the weaker Christian who would be offended to eat, since love to other believers is the strongest witness we have (John 13:34, 35).

10:29 my liberty judged by another. Offending a weaker brother with one’s freedom will cause the offended person to condemn us.

10:30 We can’t truly offer thanks to God for some food by which we cause another believer to stumble.

10:31 glory. Christian liberty, as well as the most common behavior, is to be conducted to the honor of God. Cf. Ezek. 36:23.

10:32 Those 3 groups cover all humanity. We are to be careful to offend none.

10:33 please all men. See notes on 9:19–22.

1 Corinthians 11

11:1 Imitate. See notes on 4:16; Eph. 5:1; Phil. 3:17; 4:9.

11:2 traditions. In the strict sense used here, a synonym for God’s Word (cf. 2 Thess. 2:15). The NT sometimes uses the word in a negative way, referring to man-made ideas or practices, especially those that conflict with Scripture (cf. Matt. 15:2–6; Gal. 1:14; Col. 2:8).

11:3–15 There is no distinction between men and women as far as personal worth, intellect, or spirituality are concerned (cf. Gal. 3:28). That women function uniquely in God’s order, however, submitting to men’s authority, Paul affirms by several points: 1) the pattern in the Godhead (v. 3); 2) the divine design of male and female (v. 7); 3) the order of creation (v. 8); 4) the purpose of woman in regard to man (v. 9); 5) the concern of the angels (v. 10); and 6) the characteristics of natural physiology (vv. 13–15).

11:3 Christ. Christ is the head of the church as its Savior and Lord (cf. Eph. 1:22, 23; 4:15; Col. 1:18). He is also the Lord over every unbeliever (cf. Matt. 28:18; Heb. 2:8). Someday all will acknowledge His authority (cf. Phil. 2:10, 11). man. Men have authority over women in the basic order of creation (cf. vv. 8, 9; cf. Is. 3:12; Eph. 5:22–33). See notes on 1 Tim. 2:11–15. God. Christ has never been in any way inferior in essence to the Father (John 10:30; 17:21–24), but in His incarnation He willingly submitted Himself to the Father’s will in humble obedience (3:23; 15:24–28; cf. John 4:34; 5:30; 6:38).

11:4 covered, dishonors. Lit. “having down from head,” is probably a reference to men wearing a head covering, which seems to have been a local custom. Jews began wearing head coverings during the fourth century A.D., although some may already have been wearing them in NT times. Apparently, Corinthian men were doing the same, and Paul informs them that it is a disgrace. Paul is not stating a universal law from God, but acknowledging a local custom, which did reflect divine principle. In that society, a man’s uncovered head was a sign of his authority over women, who were to have their heads covered. For a man to cover his head was to suggest a reversal of proper roles.

11:5 woman who prays or prophesies. Paul makes clear directives that women are not to lead or speak in the services of the church (cf. 14:34; 1 Tim. 2:12), but they may pray and proclaim the truth to unbelievers, as well as teaching children and other women (cf. 1 Tim. 5:16; Titus 2:3, 4). See note on Acts 21:9. Wherever and whenever women do pray and proclaim the Word appropriately, they must do so maintaining a proper distinction from men. uncovered. In the culture of Corinth, a woman’s covered head while ministering or worshiping was a symbol to signify a subordinate relationship to her husband. The apostle is not laying down an absolute law for women to wear veils or coverings in all churches for all time, but is declaring that the symbols of the divinely-established male and female roles are to be genuinely honored in every culture. As in the case of meat offered to idols (chaps. 8, 9), there is nothing spiritual about wearing or not wearing a covering. But manifesting rebellion against God’s order was wrong. dishonors her head. “Head” may refer to her own self being disgraced by refusing to conform to recognized symbols of submission, or to her husband, who is disgraced by her behavior.

11:6 shameful…to be shorn. In that day only a prostitute or a feminist would shave her head. If a Christian woman rejected the covering that symbolized her submission in that culture, she might as well have shaved her head—the shame was similar.

11:7 image and glory of God. Though men and women were both created in God’s image (Gen. 1:27), it is man who bears the glory of God uniquely by his role. Like God, he is given a sphere of sovereignty as the earthly sovereign over God’s created order. See notes on Gen. 3:16, 17.

11:7, 8 woman is the glory of man. As man carries authority delegated to him by God, so woman carries authority delegated to her by God through her husband. Man came from God; woman came from man (cf. Gen. 2:9–23; 1 Tim. 2:11–13).

11:9 See Gen. 2:18–23.

11:10 angels. Women are to be submissive by wearing the symbol of authority so as not to offend these most holy and submissive creatures who watch the church (cf. Matt. 18:10; Eph. 3:9, 10), who were present (Job 38:4, 7) at creation, when God designed the order of authority for men and women.

11:11, 12 All believers, male and female, are equal in the Lord and complementary in the Lord’s work. Their roles are different in function and relationships, not in spirituality or importance (cf. Gal. 3:28). See note on 1 Tim. 2:15.

11:13 Is it proper. Aside from apostolic command, Paul asked, in effect, “Isn’t it self-evident that women should not be uncovered?”

11:14, 15 nature. The term can convey the idea of basic human awareness, i.e., the innate sense of what is normal and right. The male hormone, testosterone, speeds up the loss of hair in men. Estrogen causes women’s hair to grow longer and for a longer time. Women are rarely bald, no matter how old. This physiology is reflected in most cultures in the custom of longer hair on women. God has given her hair as a covering to show tenderness, softness, and beauty.

11:16 no such custom. Neither the Lord, the apostles, nor the churches would allow female rebellion. Women were to maintain their distinctively feminine hairdos; and when custom dictated, they should wear a covering.

11:17–34 The early church love feasts (cf. Jude 12) usually closed with observance of the Lord’s Supper. The worldly, carnal church at Corinth had turned those sacred meals into gluttonous, drunken revelries (v. 17; cf. 2 Pet. 2:13). Beyond that, wealthy believers brought ample food and drink for themselves but refused to share, letting their poorer brethren go away hungry (v. 21).

11:17 worse. A comparative Gr. word which refers to moral evil.

11:18 divisions. The church was torn by dissension (see 1:10–17; 3:1–3).

11:19 approved…recognized. Factions revealed who passed the test of spiritual genuineness and purity (cf. 1 Thess. 2:4).

11:20 it is not to eat the Lord’s Supper. The love feast and communion celebration had become so perverted that it was a sinful, selfish mockery. They could not legitimately say it was devoted to the Lord, since it was not honoring to Him.

11:21, 22 If they intended to selfishly indulge themselves, they might as well have stayed at home.

11:23–26 While the information was not new to the Corinthians, because Paul had previously “delivered” it, it is an important reminder. This description of Christ’s final supper with His disciples is one of the most beautiful in all of Scripture, yet it was given in the midst of a strong rebuke of carnal selfishness. If this letter was written before any of the gospels (see Matt. 26:26–30; Mark 14:22–26; Luke 22:17–20; John 13:2), as most conservative scholars believe, then Paul’s instruction was the first biblical record of the institution of the Lord’s Supper—given directly from the Lord and not through his reading of any other apostles (cf. Gal. 1:10–12).

11:24 broken. There is weak manuscript evidence for this word being included. See John 19:33, 36.

11:25 new covenant in My blood. The Old Covenant was practiced repeatedly by the blood of animals offered by men; but the New Covenant has been ratified once and for all by the death of Christ (cf. Heb. 9:28). in remembrance of Me. Jesus transformed the third cup of the Passover into the cup of remembrance of His offering (see note on 10:16).

11:26 The gospel is presented through the service of communion as the elements are explained. They point to His physical incarnation, sacrificial death, resurrection, and coming kingdom.

11:27, 29 in an unworthy manner. I.e., ritualistically, indifferently, with an unrepentant heart, a spirit of bitterness, or any other ungodly attitude.

11:27 guilty. To come to the Lord’s Table clinging to one’s sin does not only dishonor the ceremony, but it also dishonors His body and blood, treating lightly the gracious sacrifice of Christ for us. It is necessary to set all sin before the Lord (v. 28), then partake, so as not to mock the sacrifice for sin, by holding on to it.

11:29 judgment. I.e., chastisement. not discerning the Lord’s body. When believers do not properly judge the holiness of the celebration of Communion, they treat with indifference the Lord Himself—His life, suffering, and death (cf. Acts 7:52; Heb. 6:6; 10:29).

11:30 sleep. I.e., are dead. See note on 15:18. The offense was so serious that God put the worst offenders to death, an extreme but effective form of church purification (cf. Luke 13:1–5; Acts 5:1–11; 1 John 5:16).

11:32 Believers are kept from being consigned to hell, not only by divine decree, but by divine intervention. The Lord chastens to drive His people back to righteous behavior and even sends death to some in the church (v. 30) to remove them before they could fall away (cf. Jude 24).

11:34 There is no point in gathering together to sin and be chastened.

1 Corinthians 12

12:1—14:40 This section focuses on spiritual gifts in the church, dealing with a vital, but controversial, subject. The false religion situation in Corinth caused counterfeit spiritual manifestations that had to be confronted. The church was being informed on this subject by Paul and its behavior would be regulated by the truth and the Spirit.

12:1 spiritual gifts. The NKJV translators italicized “gifts” to indicate that the word is not in the original but is implied by the context (cf. vv. 4, 9, 28, 30, 31; 14:1). The Gr. lit. means “pertaining to the Spirit,” referring to that which has spiritual qualities or characteristics or is under some form of spiritual control. Spiritual gifts are divine enablements for ministry that the Holy Spirit gives in some measure to all believers and that are to be completely under His control and used for the building of the church to Christ’s glory (see notes on Rom. 12:4–8). These had to be distinguished from the mystical experiences called “ecstasy” (supernatural, sensuous communion with a deity) and “enthusiasm” (divination, dreams, revelations, visions) that were found in the pagan religions of Corinth.

12:2 Gentiles. That is, non-Christian pagans (1 Thess. 4:5; 1 Pet. 2:12). carried away. Incredibly, some church members were mimicking certain dramatic and bizarre practices of the mystery religions in which they had been formerly involved. The practice of ecstasy, considered to be the highest expression of religious experience, involved supposed supernatural interaction with a deity, induced through frenzied hypnotic chants and ceremonies. The practice frequently included drunkenness (cf. Eph. 5:18) and sexual orgies, to which the devotees willfully yielded themselves to be led into gross sin.

12:3 accursed. This is the most severe kind of condemnation. Some of the Corinthians were fleshly and given over to ecstasies that were controlled by demons. In that condition, they actually claimed to be prophesying or teaching in the Spirit while demonically blaspheming the name of the Lord whom they were supposed to be worshiping. They had been judging the use of gifts on the basis of experience and not content. Satan always assaults the person of Christ. It is possible that the curser of Christ was a Gentile claiming to be a Christian, but holding to a philosophy that all matter was evil, including the human Jesus (i.e., pre-gnosticism). They might have said that the Christ spirit left the human Jesus before His death, and therefore Jesus died a cursed death as a mere man. Jesus is Lord. Cf. Acts 2:36; Rom. 10:9, 10; Eph. 1:20, 21; Phil. 2:9–11. The validity of any speaking exercise is determined by the truthfulness of it. If the speaker affirms the lordship of Jesus, it is the truth from the Holy Spirit. What a person believes and says about Jesus Christ is the test of whether he speaks from the Holy Spirit. He always leads people to Christ’s lordship (cf. 2:8–14; John 15:26; 1 John 5:6–8).

12:4 gifts. These categories of giftedness are not natural talents, skills, or abilities, such as are possessed by believers and unbelievers alike. They are sovereignly and supernaturally bestowed by the Holy Spirit on all believers (vv. 7, 11), enabling them to spiritually edify each other effectively and thus honor the Lord. The varieties of gifts fall into two general types, speaking and serving (see vv. 8–10; cf. Rom. 12:6–8; 1 Pet. 4:10, 11). The speaking, or verbal, gifts (prophecy, knowledge, wisdom, teaching, and exhortation) and the serving, nonverbal gifts (leadership, helps, giving, mercy, faith, and discernment) are all permanent gifts that will operate throughout the church age. Their purpose is to edify the church and glorify God. The list here and in Rom. 12:3–8 is best seen as representative of categories of giftedness which the Holy Spirit draws from to give each believer whatever kind or combination of kinds He chooses (v. 11). Some believers may be gifted categorically similar to others but are personally unique as the Spirit suits each grace gift to the individual. Miracles, healing, languages, and the interpretation of languages were temporary sign gifts limited to the apostolic age and have, therefore, ceased. Their purpose was to authenticate the apostles and their message as the true Word of God, until God’s written Word was completed and became self-authenticating. See notes on vv. 9, 10.

12:5, 6 differences of ministries…diversities of activities. The Lord gives believers unique ministry arenas in which to fulfill their giftedness, and provides varieties of power to energize and accomplish them (cf. Rom. 12:6).

12:7 manifestation of the Spirit. No matter what the gift, ministry, or effect, all spiritual gifts are from the Holy Spirit. They make Him known, understood, and evident in the church and in the world, by spiritually profiting all who receive their ministry.

12:8 the word of wisdom. “Word” indicates a speaking gift (see note on v. 4; cf. 1 Pet. 4:11). In the NT, “wisdom” is most often used of the ability to understand God’s Word and His will, and to skillfully apply that understanding to life (cf. Matt. 11:19; 13:54; Mark 6:2; Luke 7:35; Acts 6:10; James 1:5; 3:13, 17; 2 Pet. 3:15). the word of knowledge. This gift may have been revelatory in the first century, but it is today the ability to understand and speak God’s truth, with insight into the mysteries of His Word, that cannot be known apart from God’s revelation (Rom. 16:25; Eph. 3:3; Col. 1:26; 2:2; 4:3; cf. 13:2). Knowledge majors on grasping the meaning of the truth; wisdom emphasizes the practical conviction and conduct that applies it.

12:9 faith. Distinct from saving faith or persevering faith, both of which all believers possess, this gift is exercised in persistent prayer and endurance in intercession, along with a strong trust in God in the midst of difficult circumstances (cf. Matt. 17:20). healings. A temporary sign gift used by Christ (Matt. 8:16, 17), the apostles (Matt. 10:1), the seventy (Luke 10:1), and a few associates of the apostles, such as Philip (Acts 8:5–7). This ability was identified as a gift belonging to the apostles (cf. 2 Cor. 12:12). Although Christians today do not have the gifts of healings, God certainly still hears and answers the faithful prayers of His children (see James 5:13–16). Some people feel that healing should be common and expected in every era, but this is not the case. Physical healings are very rare throughout the OT record. Only a few are recorded. There was never a time before the coming of Christ when healings were common. Only in His lifetime and that of His apostles was there a veritable explosion of healing. This was due to the unique need to accredit the Messiah and to authenticate the first miracles of the gospel. Jesus and His apostles temporarily banished disease from Palestine, but that was the most monumental era of redemptive history and called for such authentication. To normalize healing would be to normalize the arrival of the Savior. This gift belonged to the sign gifts for that era only. The gifts of healings were never used solely for bringing people physical health. Paul was sick but never healed himself or asked another human to heal him. His friend Epaphroditus was near death (Phil. 2:27), and Paul did not heal him. God intervened. When Timothy was sick, Paul did not heal him, but told him to take some wine (1 Tim. 5:23). Paul left Trophimus “sick at Miletus” (2 Tim. 4:20). Healings were not the everyday norm in Paul’s ministry, but did occur when he entered a new region, e.g., Malta, where the gospel and its preacher needed authentication (see Acts 28:8, 9). That healing was the first mention of healing since the lame man was healed in Lystra (Acts 14:9) in connection with the arrival of Paul and the gospel there. Prior to that, the nearest healing was by Peter in Acts 9:34, and the resurrection of Tabitha in 9:41, so that people would believe the gospel Peter preached (9:42).

12:10 miracles. This temporary sign gift was for the working of divine acts contrary to nature, so that there was no explanation for the action except that it was by the power of God. This, too, was to authenticate Christ and the apostolic preachers of the gospel. John 2:11 notes that Jesus did His first miracle at Cana to “manifest His glory,” not enhance the party (cf. John’s purpose for recording the miracles of Jesus in this gospel, 20:30, 31). Acts 2:22 affirms that Jesus did miracles to “attest” that God was working through Him, so that people would believe in Him as Lord and Savior. Jesus performed miracles and healed only for the 3 years of His ministry, not at all in the 30 years before. His miracles began when His ministry began. Though Jesus did miracles related to nature (made wine, created food, walked on water with Peter, ascended), no apostle ever is reported to have done a miracle in the natural realm. What miracle did the apostles do? The answer is in the word “miracles,” meaning “power,” and is frequently connected to casting out demons (Luke 4:36; 6:18; 9:42). It is precisely that power that the Lord gave the disciples (Luke 9:1; 10:17–19; cf. Acts 6:8; 8:7; 13:6–12). See notes on Acts 19:14–16. prophecy. The meaning is simply that of “speaking forth,” or “proclaiming publicly” to which the connotation of prediction was added sometime in the Middle Ages. Since the completion of Scripture, prophecy has not been a means of new revelation, but is limited to proclaiming what has already been revealed in the written Word. Even the biblical prophets were preachers, proclaimers of God’s truth both by revelation and reiteration. Old Testament prophets like Isaiah, Jeremiah, and Ezekiel spent lifetimes proclaiming God’s Word. Only a comparatively small amount of what they preached is recorded in the Bible as God’s direct revelation. They must have continually repeated and re-emphasized those truths, as preachers today repeat, explain, and re-emphasize the Word of God in Scripture. The best definition for this gift is given in 14:3. The importance of this gift is given in 14:1, 39. Its supremacy to other gifts, especially tongues, is the theme of chap. 14. See notes on 1 Thess. 5:20; Rev. 19:10. discerning of spirits. Satan is the great deceiver (John 8:44) and his demons counterfeit God’s message and work. Christians with the gift of discernment have the God-given ability to recognize lying spirits and to identify deceptive and erroneous doctrine (cf. Acts 17:11; 1 John 4:1). Paul illustrated the use of this gift in Acts 16:16–18, as Peter had exercised it in Acts 5:3. When it was not being exercised in the Corinthian church, grave distortion of the truth occurred (see v. 3; 14:29). Though its operation has changed since apostolic times, because of the completion of Scripture, it is still essential to have people in the church who are discerning. They are the guardians, the watchmen who protect the church from demonic lies, false doctrines, perverted cults, and fleshly elements. As it requires diligent study of the Word to exercise gifts of knowledge, wisdom, preaching, and teaching, so it does with discernment. See notes on 1 Thess. 5:20–22. tongues…interpretation. These temporary sign gifts, using the normal words for speaking a foreign language and translating it, like the others (miracles, healings) were for the authentication of the truth and those who preached it. This true gift was clearly identified in Acts 2:5–12 as languages, which validated the gospel as divine. They were, however, because of their counterfeit in the culture, disproportionately exalted and seriously abused in Corinth. Here, Paul identified them, but throughout chap. 14 he discussed them in detail. See notes on 14:1–39.

12:11 one and the same Spirit. While stressing the diversity of gifts (vv. 4–11), Paul also stressed the singular source in the Spirit (cf. vv. 4, 5, 6, 8, 9). This is the fifth mention, in this chapter, of the source of gifts being the Holy Spirit. It emphasizes that gifts are not something to seek, but to be received from the Spirit “as He wills.” It is He alone who “works” or energizes (v. 6) all gifts as He chooses.

12:12 body…members. Paul used the human body as an analogy (cf. 10:17) for the unity of the church in Christ. From this point on to v. 27, he used “body” 18 times (cf. Rom. 12:5; Eph. 1:23; 2:16; 4:4, 12, 16; Col. 1:18).

12:13 baptized. The church, the spiritual body of Christ, is formed as believers are immersed by Christ with the Holy Spirit. Christ is the baptizer (see note on Matt. 3:11) who immerses each believer with the Spirit into unity with all other believers. Paul is not writing of water baptism. That outward sign depicts the believer’s union with Christ in His death and resurrection (see notes on Rom. 6:3, 4). Similarly, all believers are also immersed into the body of Christ by means of the Holy Spirit. Paul’s point is to emphasize the unity of believers. There cannot be any believer who has not been Spirit-baptized, nor can there be more than one Spirit baptism or the whole point of unity in the body of Christ is convoluted. Believers have all been Spirit-baptized and thus are all in one body. See notes on Eph. 4:4–6. This is not an experience to seek, but a reality to acknowledge. See also notes on Acts 8:17; 10:44, 45; 11:15, 16. drink into one Spirit. At salvation, all believers not only become full members of Christ’s body, the church, but the Holy Spirit is placed within each of them (Rom. 8:9; cf. 6:19; Col. 2:10; 2 Pet. 1:3, 4). There is no need (or divine provision) for any such thing as a second blessing, a triumphalistic experience of a deeper life, or a formula for instantly increased spirituality (cf. John 3:34). Christ’s salvation provision is perfect and He calls only for obedience and trust in what has already been given (Heb. 10:14).

12:14–20 By his illustration of how every part of a human body is essential to the function of that body, Paul showed that unity is an indispensable need of the church; but divinely-provided diversity within that unity is also necessary. His words additionally implied that some selfish members were discontent with their gifts, wanting the gifts they had not been given (v. 11). With that attitude, they in effect questioned God’s wisdom and implied He had made a mistake in assignments (cf. v. 3; Rom. 9:20, 21). In seeking showy abilities and power, they also became vulnerable to carnal, demonically counterfeited gifts.

12:18 Here again, as in v. 11, Paul dealt with the foolish and carnal Corinthians who were discontent with what had been given them sovereignly for the edification of the church and the glory of its Lord. See note on v. 31.

12:21 no need. While some in Corinth were bemoaning the fact that they did not have the showy gifts (see note on vv. 14–20), those who did were belittling those with the more quiet and less prominent gifts. The “eye” and the “head,” which are highly visible and the focus of all who engage each other, represent the people with public gifts. They so overestimated their own importance that they disdained those whom they perceived as less gifted and less significant. They were apparently indifferent (“I have no need”) and self-sufficient.

12:22–24 Paul’s answer to the pride of the more visibly gifted was to engage his analogy again and remind them that the more fragile and less lovely, in fact, ugly parts of the body which are not publicly “presentable” (v. 24) are given the greater respect for their necessity. He spoke of the internal organs.

12:25 God has designed visible, public gifts to have a crucial place, but equally designed and more vital to life are the hidden gifts, thus maintaining the perspective of unity—all are essential to the working of the body of Christ.

12:26, 27 This is a call to mutual love and concern in the fellowship of believers (cf. Phil. 2:1–4) which maintains the unity that honors the Lord. There is one body in which all function, yet never do they lose their personal identity and the essential necessity of ministry as God has designed them to do it.

12:28–30 God has appointed. Again emphasizing the sovereignty of God (cf. vv. 7, 11, 18), Paul illustrates the individuality and unity of the body by a repeat of the representative categories of ministries, callings, and giftedness.

12:28 apostles…prophets. See notes on Eph. 4:11. Their purpose was: 1) to lay the foundation of the church (Eph. 2:20); 2) to receive and declare the revelation of God’s Word (Acts 11:28; 21:10, 11; Eph. 3:5); and 3) to give confirmation of that Word through signs, wonders, and miracles (2 Cor. 12:12; cf. Acts 8:6, 7; Heb. 2:3, 4). “Apostles” refers, primarily, to those 12 chosen by our Lord plus Paul and Matthias (Acts 1:26). See note on Rom. 1:1. In a secondary sense, others served as messengers of the church: Barnabas (Acts 14:14), Silas and Timothy (1 Thess. 2:6), and others (Rom. 16:7; 2 Cor. 8:23; Phil. 2:25). Apostles of Christ were the source of the church’s doctrine (Acts 2:42); apostles of the church (2 Cor. 8:23) were its early leaders. “Prophets” were especially gifted men in the local churches, who preached God’s Word (Acts 11:21–28; 13:1). Any message preached by a prophet had to be judged by the word of the apostles (see note on 14:36, 37). teachers. Could be the same as pastor-teachers (see note on Eph. 4:11), but probably should be broadened to include all who are gifted for teaching in the church, whether they have the office of pastor or not. miracles…healings…tongues. See notes on vv. 9, 10. helps, administrations. These less public gifts are mingled with the more public manifestations of the Spirit to show their vital necessity (v. 22). “Helps” is an ability for service; in fact, the gift of ministry (“service”) in Rom. 12:7 is in the same category. “Administration” is leadership. The word comes from the Gr., meaning “to pilot a ship” (Acts 27:11) and speaks of one who can lead ministries of the church efficiently and effectively.

12:29, 30 Each of these rhetorical queries expects a “no” answer. The body of Christ is diverse and God sovereignly designs it that way.

12:31 earnestly desire. In context, this could not mean that believers should desire the more prominent gifts, when the whole chapter has just been confronting the fact that they have sinfully been doing just that. Desiring a gift for selfish reasons is wrong, since they are sovereignly given by God as He wills (vv. 7, 11, 18, 28). Therefore, this must be rendered not as an imperative (command), but, as the verb form allows, as an indicative (statement of fact), “You are desiring the showy gifts, wrongly.” The real imperative is to stop doing that and learn the “more excellent way,” the way of love, which Paul will explain in chap. 13.

1 Cor. 12:31

Appearances of the Risen Christ

1 Corinthians 13

13:1–13 Spiritual gifts were present in Corinth (1:7); right doctrine was even in place (11:2); but love was absent. This led to the quarrels and exhibitions of selfishness and pride that plagued the church—notably in the area of spiritual gifts (see notes on 12:14–31). Instead of selfishly and jealously desiring showy gifts which they don’t have, believers should pursue the greatest thing of all—love for each other. This chapter is considered by many the greatest literary passage ever penned by Paul. It is central to his earnestly dealing with spiritual gifts (chaps. 12–14), because after discussing the endowment of gifts (chap. 12) and before presenting the function of gifts (chap. 14), he addresses the attitude necessary in all ministry in the church (chap. 13).

13:1 tongues of men. Cf. 12:10, 28; 14:4–33. That this gift was actual languages is established in Acts 2:1–13 (see notes there), affirmed in this text by Paul’s calling it “of men”—clearly a reference to human language. This was the gift which the Corinthians prized so highly, abused so greatly, and counterfeited so disastrously. God gave the ability to speak in a language not known to the speaker, as a sign with limited function (see notes on 14:1–33). tongues…of angels. The apostle was writing in general hypothetical terms. There is no biblical teaching of any special angelic language that people could learn to speak. love. Self-giving love that is more concerned with giving than receiving (John 3:16; cf. 14:1; Matt. 5:44, 45; John 13:1, 34, 35; 15:9; Rom. 5:10; Eph. 2:4–7; Phil. 2:2; Col. 3:14; Heb. 10:24). The word was not admired and thus seldom used in ancient Gr. literature, but it is common in the NT. Without love, no matter how linguistically gifted one is to speak his own language, other languages, or even (hypothetically) the speech of angels, his speech is noise only. In NT times, rites honoring the pagan deities Cybele, Bacchus, and Dionysius included ecstatic noises accompanied by gongs, cymbals, and trumpets. Unless the speech of the Corinthians was done in love, it was no better than the gibberish of pagan ritual.

13:2 the gift of prophecy. See notes on 12:10. In 14:1–5, Paul speaks of this gift as the most essential one because it brings God’s truth to people. Even this gift must be ministered in love (cf. Eph. 4:15). understand all mysteries and all knowledge. This encompasses gifts of wisdom, knowledge, and discernment (see notes on 12:8, 10), which are to be exercised in love (see Phil. 1:9). all faith. See note on Matt. 17:20. This refers to the gift of faith (enduring, believing prayer; see note on 12:9), which is useless without selfless love for the church.

13:3 burned. The practice of burning Christians at the stake did not begin until some years later, but it was clearly understood to be an extremely horrible death. Neither volunteering for giving up all your possessions or being burned would produce any spiritual benefit if not done out of love for the body of Christ.

13:4–7 In the previous comments (vv. 1–3), the focus is on the emptiness produced when love is absent from ministry. In these verses, the fullness of love is described, in each case by what love does. Love is action, not abstraction. Positively, love is patient with people and gracious to them with generosity. Negatively, love never envies, or brags, or is arrogant, since that is the opposite of selfless service to others. Never rude or overbearing, love never wants its own way, is not irritated or angered in personal offense, and finds no pleasure in someone else’s sin, even the sin of an enemy. On the positive side again, love is devoted to truth in everything. With regard to “all things” within God’s righteous and gracious will, love protects, believes, hopes, and endures what others reject.

13:8–10 never fails. This refers to love’s lastingness or permanence as a divine quality. Love outlasts all failures (cf. 1 Pet. 4:8; 1 John 4:16). Paul strengthens his point on the permanence of love by comparing it to the spiritual gifts which the Corinthians so highly prized: prophecy, knowledge, and languages, all of which will have an end. There may be a distinction made on how prophecy and knowledge come to an end, and how the gift of languages does. This is indicated by the Gr. verb forms used. In the case of prophecy and knowledge, they are both said to “be abolished” (in both cases the verb indicates that something will put an end to those two functions). Verses 9, 10 indicate that what will abolish knowledge and prophecy is “that which is perfect.” When that occurs, those gifts will be rendered inoperative. The “perfect” is not the completion of Scripture, since there is still the operation of those two gifts and will be in the future kingdom (cf. Joel 2:28; Acts 2:17; Rev. 11:3). The Scriptures do not allow us to see “face to face” or have perfect knowledge as God does (v. 12). The “perfect” is not the rapture of the church or the second coming of Christ, since the kingdom to follow these events will have an abundance of preachers and teachers (cf. Is. 29:18; 32:3, 4; Joel 2:28; Rev. 11:3). The perfect must be the eternal state, when we in glory see God face to face (Rev. 22:4) and have full knowledge in the eternal new heavens and new earth. Just as a child grows to full understanding, believers will come to perfect knowledge and no such gifts will be necessary.

On the other hand, Paul uses a different word for the end of the gift of languages, thus indicating it will “cease” by itself, as it did at the end of the apostolic age. It will not end by the coming of the “perfect,” for it will already have ceased. The uniqueness of the gift of languages and its interpretations was, as all sign gifts, to authenticate the message and messengers of the gospel before the NT was completed (Heb. 2:3, 4). “Tongues” was also limited by being a judicial sign from the God of Israel’s judgment (see note on 14:21; cf. Is. 28:11, 12). “Tongues” were also not a sign to believers, but unbelievers (see note on 14:22), specifically those unbelieving Jews. Tongues also ceased because there was no need to verify the true messages from God once the Scripture was given. It became the standard by which all are to be deemed true. “Tongues” was a means of edification in a way far inferior to preaching and teaching (see notes on 14:5, 12, 27, 28). In fact, chap. 14 was designed to show the Corinthians, so preoccupied with tongues, that it was an inferior means of communication (vv. 1-12), an inferior means of praise (vv. 13-19), and an inferior means of evangelism (vv. 20-25). Prophecy was and is, far superior (vv. 1, 3-6, 24, 29, 31, 39). That tongues have ceased should be clear from their absence from any other books in the NT, except Acts. Tongues ceased to be an issue of record or practice in the early church, as the Scripture was being written. That tongues has ceased should be clear also from its absence through church history since the first century, appearing only sporadically and then only in questionable groups. A more detailed discussion is given in the notes on chap. 14.

13:13 love. The objects of faith and hope will be fulfilled and perfectly realized in heaven, but love, the God-like virtue, is everlasting (cf. 1 John 4:8). Heaven will be the place for the expression of nothing but perfect love toward God and each other.

1 Corinthians 14

14:1 Pursue love. A command for every believer. Because lovelessness was a root spiritual problem in the Corinthian church, the godly love just described should have been sought after by them with particular determination and diligence. desire spiritual gifts. Love does not preclude the use of these enablements. Since Paul has addressed not desiring showy gifts (12:31) and not elevating one over the other (12:14–25), some might think it best to set them all aside for unity’s sake. Spiritual gifts, on the other hand, are sovereignly bestowed by God on each believer and necessary for the building of the church (12:1–10). Desire for them, in this context, is in reference to their use collectively and faithfully in His service—not a personal yearning to have an admired gift that one did not possess. As a congregation, the Corinthians should be wanting the full expression of all the gifts to be exercised. “You” is plural, emphasizing the corporate desire of the church. especially…prophesy. This spiritual gift was desirable in the life of the church to serve in a way that tongues cannot, namely, by edifying the entire church (v. 5).

14:2–39 Although it is not indicated consistently in some translations, the distinction between the singular tongue and the plural tongues is foundational to the proper interpretation of this chapter. Paul seems to use the singular to distinguish the counterfeit gift of pagan gibberish and the plural to indicate the genuine gift of a foreign language (see note on v. 2). It was perhaps in recognition of that, that the King James Version (KJV) translators added consistently the word “unknown” before every singular form (see vv. 2, 4, 13, 14, 19, 27). The implications of that distinction will be noted as appropriate. Against the backdrop of carnality and counterfeit ecstatic speech learned from the experience of the pagans, Paul covers 3 basic issues with regard to speaking in languages by the gift of the Holy Spirit: 1) its position, inferior to prophecy (vv. 1–19); 2) its purpose, a sign to unbelievers not believers (vv. 20–25); and 3) its procedure, systematic, limited, and orderly (vv. 26–40).

14:2 he who speaks in a tongue. This is singular (see previous note; cf. vv. 4, 13, 14, 19, 27), indicating that it refers to the false gibberish of the counterfeit pagan ecstatic speech. The singular is used because gibberish can’t be plural; there are not various kinds of non-language. There are, however, various languages; hence when speaking of the true gift of language, Paul uses the plural to make the distinction (vv. 6, 18, 22, 23, 29). The only exception is in vv. 13, 27, 28 (see note there), where it refers to a single person speaking a single genuine language. does not speak to men but to God. This is better translated, “to a god.” The Gr. text has no definite article (see similar translation in Acts 17:23, “an unknown god”). Their gibberish was worship of pagan deities. The Bible records no incident of any believer ever speaking to God in any other than normal human language. no one understands him;…in the spirit he speaks mysteries. The carnal Corinthians using the counterfeit ecstatic speech of paganism were not interested in being understood, but in making a dramatic display. The spirit by which they spoke was not the Holy Spirit, but their own human spirit or some demon; and the mysteries they declared were the type associated with the pagan mystery religions, which was espoused to be the depths that only the initiated few were privileged to know and understand. Those mysteries were totally unlike the ones mentioned in Scripture (e.g., Matt. 13:11; Eph. 3:9), which are divine revelations of truths previously hidden (see notes on 12:7; Eph. 3:4–6).

14:3 prophesies. In dramatic contrast to the bedlam of counterfeit tongues was the gift of genuine prophecy or preaching of the truth (see note on 12:10). It produced the building up in truth, the encouragement to obedience, and the comfort in trouble that God desired for His church. Spiritual gifts are always for the benefit of others, never self.

14:4 a tongue. Again (as in v. 2), Paul uses the singular to refer to the pagan counterfeit gibberish and sarcastically (cf. v. 16; 4:8–10 for other sarcasm) marks its selfishness as some kind of self-edification. This illicit building up of self comes from pride-induced emotion which only produces more pride. edifies the church. See note on 12:7.

14:5 all spoke with tongues…that you prophesied. Here the plural, “tongues,” appears as Paul was referring to the real gift of languages (see note on v. 2). Obviously this was not Paul’s true desire, even for the true gift, since the very idea was impossible and contrary to God’s sovereign distribution of gifts (12:11, 30). He was simply suggesting hypothetically that, if they insisted on clamoring after gifts they did not possess, they at least should seek the one that was more enduring and more valuable for the church. The only purpose tongues renders to the church is when it is interpreted (the normal Gr. word for translation). Wherever God gave the gift of languages, He also gave the gift for translation, so that the sign would also be edifying. Never was the gift to be used without such translation (v. 28), so that the church would always be edified.

14:6 if I come to you…what shall I profit? Even an apostle who spoke in tongues did not spiritually benefit a congregation unless, through interpretation, his utterance was clarified so that the revelation and knowledge could be understandably preached and taught. Any private use of this gift is excluded for several reasons: 1) it is a sign to unbelievers (v. 22); 2) it must have a translator to have any meaning, even to the speaker (v. 2); and 3) it must edify the church (v. 6).

14:7–9 Here, Paul illustrates his previous point about the uselessness of even the true gift apart from translation for the church to understand. If even inanimate musical instruments are expected to make sensible sounds, how much more should human speech make sense, especially when it deals with the things of God? See note on v. 23.

14:10, 11 Paul simply points up the obvious: the purpose of every language is to communicate, not to impress and certainly not to confuse, as the Corinthians had been doing with their counterfeits. That was clearly the point in the first instance of tongues: Each heard the apostles speak in his own language (Acts 2:6, cf. v. 8). This section makes an undeniable case for the fact that the true gift of tongues was never some unintelligible gibberish, but was human language that was to be translated (v. 13).

14:12 Again Paul returned to the issue of edification, central to all gifts (12:7).

14:14–17 Paul continued to speak sarcastically (cf. v. 16; 4:8–10) about counterfeit tongues, so he used the singular “tongue” (see note on vv. 2–39), which refers to the fake gift. He was speaking hypothetically to illustrate the foolishness and pointlessness of speaking in ecstatic gibberish. The speaker could not understand, and what virtue is there in praying to God or praising God without understanding? No one can “Amen” such nonsense.

14:16 uninformed. From the Gr. word meaning ignorant or unlearned.

14:18 I speak with tongues more than you all. Paul emphasized that by writing all of this, he was not condemning genuine tongues (plural); nor, as some may have thought to accuse him, was he envious of a gift he did not possess. At that point, he stopped speaking hypothetically about counterfeit tongue-speaking. He actually had more occasions to use the true gift than all of them (though we have no record of a specific instance). He knew the true gift and had used it properly. It is interesting, however, that the NT makes no mention of Paul’s actually exercising that gift. Nor does Paul in his own writings make mention of a specific use of it by any Christian.

14:19 teach others. This is the general principle that summarizes what he has been saying, i.e., teaching others is the important matter and that requires understanding.

14:20–25 This very important passage deals with the primary purpose of the gift of languages. Paul has clearly indicated that such speaking was not something for all believers to do, since it was dispensed sovereignly like all other gifts (12:11); nor was it connected to the baptism with the Holy Spirit which all believers receive (12:13); nor was it some superior sign of spirituality, but rather an inferior gift (v. 5). Because of all that, and the corruption of the real gift by the Corinthians, the apostle gives the principles for its proper and limited operation as a sign.

14:20 in malice be babes, but in understanding be mature. Most of the Corinthian believers were the opposite of what Paul here admonished. They were extremely experienced in evil, but greatly lacking in wisdom. Yet mature understanding was especially essential for proper comprehension and use of the gift of tongues, because the conspicuous and fascinating nature of that gift made it so attractive to the flesh. He was asking his readers to put aside emotion and experience, along with the desires of the flesh and pride, to think carefully about the purpose of tongues.

14:21 it is written. In a freely rendered quotation from Is. 28:11, 12, Paul explains that centuries earlier the Lord had predicted that one day He would use men of other tongues, that is, foreigners speaking unknown languages, as a sign to unbelieving Israel, who “will not hear Me.” These “other tongues” are what they knew as the gift of languages, given solely as a sign to unbelieving Israel. That sign was 3-fold: cursing, blessing, and authority. To emphasize the cursing, Paul quoted Isaiah’s words of warning to Judah of the judgment from Assyria (see note on Is. 28:11, 12). The leaders thought his words were too simple and rejected him. The time would come, the prophet said, when they would hear Assyrian, a language they could not understand, indicating judgment. Jeremiah spoke similarly of the Babylonians who were also to come and destroy Judah (cf. Jer. 5:15). When the apostles spoke at Pentecost in all those foreign languages (Acts 2:3–12), the Jews should have known that the judgment prophesied and historically fulfilled first by the Assyrians and then by the Babylonian captivity was about to fall on them again for their rejection of Christ, including the destruction of Jerusalem (A.D. 70) as it had happened in 586 B.C. under Babylonian power.

14:22 Therefore tongues are for a sign, not to those who believe but to unbelievers. Explaining further, he says explicitly that all tongues are for the sake of unbelievers. In other words, that gift has no purpose in the church when everyone present is a believer. And once the sign served its purpose to pronounce judgment or cursing on Israel, and the judgment fell, the purpose ceased along with the sign gift. The blessing of that sign was that God would build a new nation of Jews and Gentiles to be His people (Gal. 3:28), to make Israel jealous and someday repent (see Rom. 11:11, 12, 25–27). The sign was thus repeated when Gentiles were included in the church (Acts 10:44–46). The sign also gave authority to those who preached both the judgment and blessing (2 Cor. 12:12), including Paul (v. 18). but prophesying is…for those who believe. In the completely opposite way, the gift of prophesying benefits only believers, who are able, by their new natures and the indwelling Holy Spirit, to understand spiritual truth (cf. 2:14; 1 John 2:20, 27).

14:23 Therefore if…all speak with tongues. As Paul explains in more detail later (vv. 27, 28), even for unbelievers, even when the gift of tongues was exercised in its proper time in history, when it was dominant and uncontrolled in the church, bedlam ensued and the gospel was disgraced and discredited. out of your mind. The Gr. word means to be in an uncontrolled frenzy. When the real gift was used in Acts 2, there was no madness, and everyone understood in his own language (v. 11). In Corinth, there was charismatic chaos.

14:24, 25 But if all prophesy. This means to publicly proclaim the Word of God (see note on 12:10). “All” does not mean all at once (see v. 31), but rather means that hypothetically if the cacophony of all the Corinthians could be replaced by all of them preaching the Word, the effect on unbelievers would be amazingly powerful, the gospel would be honored, and souls would be converted to worshiping God.

14:26–40 In this last section on the topic of tongues, the stress is on how they were to be systematically limited for use in the church in an orderly way. For the sake of hypothetical discussion, it is noteworthy that even if one granted that the gift was still in use today, the modern movement would be totally discredited as illegitimate by its failure to follow the clear, controlling commands in these verses.

14:26 each of you has. It seems that chaos and lack of order was rampant in that assembly (v. 33). It is interesting that no elders or pastors are mentioned, and the prophets were not even exercising control (see vv. 29, 32, 37). Everyone was participating with whatever expression they desired “whenever” they desired. a psalm. The reading or singing of an OT psalm. a teaching. This probably refers to a doctrine or subject of special interest (v. 33). a tongue. In the singular, this refers to the counterfeit. See note on vv. 2–39. a revelation. Some supposed word from God, whether spurious or genuine. an interpretation. This refers to that of a tongue’s message. for edification. This was Paul’s way of calling a halt to the chaos. Edification is the goal, (cf. vv. 3–5, 12, 17, 26, 31) and the Corinthian chaos could not realize it (cf. 1 Thess. 5:11; Rom. 15:2, 3).

14:27, 28 These verses provide regulations for the exercise of the gift: 1) only two or three persons in a service; 2) only speaking in turn, one at a time; and 3) only with an interpreter. Without those conditions, one was to meditate and pray silently.

14:29–31 Since Paul’s pastoral epistles (1, 2 Tim.; Titus) do not mention prophets, it seems evident that this unique office had ceased to function in the church even before the end of the apostolic age. When Paul wrote the Corinthians, however, prophets were still central to the work of that church (cf. Acts 13:1). Here he gave 4 regulations for their preaching: 1) only two or three were to speak; 2) the other prophets were to judge what was said; 3) if while one was speaking, God gave a revelation, the speaker was to defer to the one hearing from God; and 4) each prophet was to speak in turn. See notes on Eph. 2:20; 4:11.

14:32 Not only were the prophets to judge others with discernment, but they were also to have control over themselves. God does not desire out-of-spirit or out-of-mind experiences. Those who received and proclaimed the truth were to have clear minds. There was nothing bizarre, ecstatic, trance-like, or wild about receiving and preaching God’s Word, as with demonic experiences.

14:33 confusion. Here is the key to the whole chapter. The church at worship before God should reflect His character and nature because He is a God of peace and harmony, order and clarity, not strife and confusion (cf. Rom. 15:33; 2 Thess. 3:16; Heb. 13:20). as in all the churches. This phrase does not belong in v. 33, but at the beginning of v. 34, as a logical introduction to a universal principle for churches.

14:34, 35 women keep silent in the churches. The principle of women not speaking in church services is universal; this applies to all the churches, not just locally, geographically, or culturally. The context in this verse concerns prophecy, but includes the general theme of the chapter, i.e., tongues. Rather than leading, they are to be submissive as God’s Word makes clear (see notes on 11:3–15; Gen. 3:16; 1 Tim. 2:11–15). It is not coincidental that many modern churches that have tongues-speaking and claim gifts of healings and miracles also permit women to lead worship, preach, and teach. Women may be gifted teachers, but they are not permitted by God “to speak” in churches. In fact, for them to do so is “shameful,” meaning “disgraceful.” Apparently, certain women were out of order in disruptively asking questions publicly in the chaotic services.

14:36, 37 Paul knew that the Corinthians would react to all these firm regulations that would end the free-for-all in their services. The prophets, tongues-speakers, and women may all have been resistant to words, so he anticipated that resistance by sarcastically challenging those who put themselves above his word, and thus, above Scripture by either ignoring it or interpreting it to fit their predisposed ideas. If anyone was genuinely a prophet or had the true spiritual gift of tongues, he or she would submit to the principles God had revealed through the apostle.

14:36 did the word of God come…from you? See notes on 1 Thess. 2:13; 2 Tim. 3:15–17; 2 Pet. 1:19–21.

14:38 ignorant. That is, anyone who does not recognize the authority of Paul’s teaching should himself not be recognized as a legitimate servant gifted by God.

14:39 do not forbid…tongues. Legitimate languages were limited in purpose and in duration, but as long as it was still active in the early church, it was not to be hindered. But prophecy was the most desirable gift to be exercised because of its ability to edify, exhort, and comfort with the truth (v. 3).

14:40 See notes on v. 33.

1 Corinthians 15

15:1–58 This chapter is the most extensive treatment of resurrection in the Bible. Both the resurrection of Jesus Christ as recorded in the gospels and the resurrection of believers as promised in the gospels are here explained.

15:1–11 To begin his teachings about the resurrection of believers, Paul reviewed the evidences for Jesus’ resurrection: 1) the church (vv. 1, 2); 2) the Scriptures (vv. 3, 4); 3) the eyewitnesses (vv. 5–7); 4) the apostle himself (vv. 8–10); and 5) the common message (v. 11).

15:1, 2 preached…received…stand. This was not a new message. They had heard of the resurrection, believed in it, and had been saved by it.

15:2 unless you believed in vain. By this qualifying statement, Paul recognized and called to their attention that some may have had a shallow, non-saving faith (see Matt. 7:13, 14, 22–27; 13:24–30, 34–43, 47–50; 25:1–30). Some believed only as the demons believed (James 2:19), i.e., they were convinced the gospel was true, but had no love for God, Christ, and righteousness. True believers “hold fast” to the gospel (cf. John 8:31; 2 Cor. 13:5; 1 John 2:24; 2 John 9).

15:3, 4 according to the Scriptures. The OT spoke of the suffering and resurrection of Christ (see Luke 24:25–27; Acts 2:25–31; 26:22, 23). Jesus, Peter, and Paul quoted or referred to such OT passages regarding the work of Christ as Pss. 16:8–11; 22; Is. 53.

15:5–7 The testimony of eyewitnesses, recorded in the NT, was added to support the reality of the resurrection. These included: 1) John and Peter together (John 20:19, 20), but probably also separately before (Luke 24:34); 2) the 12 (John 20:19, 20; Luke 24:36; Acts 1:22); 3) the 500, only referred to here (see note on 2 Pet. 3:15, 16), had all seen the risen Christ (cf. Matt. 28:9; Mark 16:9, 12, 14; Luke 24:31–39; John 21:1–23); 4) James, either one of the two so-named apostles (son of Zebedee or son of Alphaeus; cf. Mark 3:17, 18) or even James the half-brother of the Lord, the author of the epistle by that name and the key leader in the Jerusalem church (Acts 15:13–21); and 5) the apostles (John 20:19–29). Such unspecified appearances occurred over a 40 day period (Acts 1:3) to all the apostles.

15:8 born out of due time. Paul was saved too late to be one of the 12 apostles. Christ had ascended before he was converted. But through a miraculous appearance (Acts 9:1–8; cf. 18:9, 10; 23:11; 2 Cor. 12:1–7), Christ revealed Himself to Paul and, according to divine purpose, Paul was made an apostle. See note on 1:1. He was “last of all” the apostles, and felt himself to be the “least” (vv. 9, 10; 1 Tim. 1:12–17).

15:10 labored more…they all. In terms of years and extent of ministry, he exceeded all those named (vv. 5–7). John outlived him but did not have the extensive ministry of Paul.

15:12 some among you say. The Corinthian Christians believed in Christ’s resurrection, or else they could not have been Christians (cf. John 6:44; 11:25; Acts 4:12; 2 Cor. 4:14; 1 Thess. 4:16). But some had particular difficulty accepting and understanding the resurrection of believers. Some of this confusion was a result of their experiences with pagan philosophies and religions. A basic tenet of much of ancient Gr. philosophy was dualism, which taught that everything physical was intrinsically evil; so the idea of a resurrected body was repulsive and disgusting (Acts 17:32). In addition, perhaps some Jews in the Corinthian church formerly may have been influenced by the Sadducees, who did not believe in the resurrection even though it is taught in the OT (Job 19:26; Pss. 16:8–11; 17:15; Dan. 12:2). On the other hand, NT teaching in the words of our Lord Himself was extensive on the resurrection (John 5:28, 29; 6:44; 11:25; 14:19) and it was the theme of the apostolic preaching (Acts 4:1, 2). In spite of that clarity, the church at Corinth was in doubt about the resurrection.

15:13–19 In these verses, Paul gives 6 disastrous consequences if there were no resurrection: 1) preaching Christ would be senseless (v. 14); 2) faith in Christ would be useless (v. 14); 3) all the witnesses and preachers of the resurrection would be liars (v. 15); 4) no one would be redeemed from sin (v. 17); 5) all former believers would have perished (v. 18); and 6) Christians would be the most pitiable people on earth (v. 19).

15:13, 16 The two resurrections, Christ’s and believers’, stand or fall together; if there is no resurrection, then Christ is dead. Cf. Rev. 1:17, 18.

15:17 still in your sins. See notes on Acts 5:30, 31; Rom. 4:25.

15:18 fallen asleep. A common euphemism for death (cf. vv. 6, 20; 11:30; Matt. 27:52; Acts 7:60; 2 Pet. 3:4). This is not soul sleep, in which the body dies and the soul, or spirit, supposedly rests in unconsciousness.

15:19 most pitiable. This is because of the sacrifices made in this life in light of the hope of life to come. If there is no life to come, we would be better “to eat, drink and be merry” before we die.

15:20 firstfruits. This speaks of the first installment of harvest to eternal life, in which Christ’s resurrection will precipitate and guarantee that all of the saints who have died will be resurrected also. See John 14:19. fallen asleep. See note on v. 18.

15:21, 22 man…Man. Adam, who through his sin brought death on the whole human race, was human. So was Christ, who by His resurrection brought life to the race. See notes on Rom. 5:12–19.

15:22 all…all. The two “alls” are alike only in the sense that they both apply to descendants. The second “all” applies only to believers (see Gal. 3:26, 29; 4:7; Eph. 3:6; cf. Acts 20:32; Titus 3:7) and does not imply universalism (the salvation of everyone without faith). Countless other passages clearly teach the eternal punishment of the unbelieving (e.g., Matt. 5:29; 10:28; 25:41, 46; Luke 16:23; 2 Thess. 1:9; Rev. 20:15).

15:23 in his own order. Christ was first, as the firstfruits of the resurrection harvest (vv. 20–23a). Because of His resurrection, “those who are Christ’s” will be raised and enter the eternal heavenly state in 3 stages at Christ’s coming (cf. Matt. 24:36, 42, 44, 50; 25:13): 1) those who have come to saving faith from Pentecost to the Rapture will be joined by living saints at the Rapture to meet the Lord in the air and ascend to heaven (1 Thess. 4:16, 17); 2) those who come to faith during the Tribulation, with the OT saints as well, will be raised up to reign with Him during the Millennium (Rev. 20:4; cf. Dan. 12:2; cf. Is. 26:19, 20); and 3) those who die during the millennial kingdom may well be instantly transformed at death into their eternal bodies and spirits. The only people left to be raised will be the ungodly and that will occur at the end of the Millennium at the Great White Throne Judgment of God (see notes on Rev. 20:11–15; cf. John 5:28, 29), which will be followed by eternal hell (Rev. 21:8).

15:24 Then comes the end. This third aspect of the resurrection involves the restoration of the earth to the rule of Christ, the rightful King. “End” can refer not only to what is over, but to what is complete and fulfilled. He delivers the kingdom to God. In the culmination of the world’s history, after Christ has taken over the restored world for His Father and reigned for 1,000 years, all things will be returned to the way they were designed by God to be in the sinless glory of the new heavens and new earth (see Rev. 21, 22). end to all rule. Christ will permanently conquer every enemy of God and take back the earth that He created and that is rightfully His. During the Millennium, under Christ’s rule, rebelliousness will still exist and Christ will have to “rule them with a rod of iron” (Rev. 19:15). At the end of that 1,000 years, Satan will be unleashed briefly to lead a final insurrection against God (Rev. 20:7–9). But with all who follow his hatred of God and Christ, he will be banished to hell with his fallen angels to suffer forever in the lake of fire (Rev. 20:10–15).

15:25 all enemies under His feet. This figure comes from the common practice of kings always sitting enthroned above their subjects, so that when the subjects bowed or kneeled, they were lower than the sovereign’s feet. With enemies, the monarch might put his foot on the neck of a conquered ruler, symbolizing that enemy’s total subjugation. In the millennial kingdom, Christ’s foes will be in subjection to Him.

15:26, 27 last enemy…death. Christ has broken the power of Satan, who held the power of death (Heb. 2:14), at the cross. But Satan will not be permanently divested of his weapon of death until the end of the Millennium (see notes on Rev. 20:1–10). At that point, having fulfilled completely the prophecy of Ps. 8:6 (v. 27a), Christ then will deliver the kingdom to His Father, and the eternal glory of Rev. 21, 22 will begin.

15:27 it is evident. Lest anyone misunderstand what should be “evident,” Paul does not mean by “all things being put under Christ,” that God the Father is so included. It is actually the Father who gave Christ His authority (Matt. 28:18; John 5:26, 27) and whom the Son perfectly serves.

15:28 all in all. Christ will continue to rule because His reign is eternal (Rev. 11:15), but He will reign in His former, full, and glorious place within the Trinity, subject to God (v. 28) in the way eternally designed for Him in full Trinitarian glory.

15:29–34 Paul points out that the resurrection gives men compelling incentives for salvation (v. 19), for service (vv. 30–32), and for sanctification (vv. 33, 34).

15:29 This difficult verse has numerous possible interpretations. Other Scripture passages, however, clarify certain things which it does not mean. It does not teach, for example, that a dead person can be saved by another person’s being baptized on his behalf, because baptism never has a part in a person’s salvation (Eph. 2:8; cf. Rom. 3:28; 4:3; 6:3, 4). A reasonable view seems to be that “they…who are baptized” refers to living believers who give outward testimony to their faith in baptism by water because they were first drawn to Christ by the exemplary lives, faithful influence, and witness of believers who had subsequently died. Paul’s point is that if there is no resurrection and no life after death, then why are people coming to Christ to follow the hope of those who have died?

15:30, 31 I die daily. Paul continually risked his life in self-sacrificing ministry. Why would he risk death daily, even hourly, if there were no life after death, no reward, and no eternal joy for all his pain? Cf. 1 Pet. 1:3, 4.

15:32 beasts at Ephesus. Perhaps literal wild animals, or, metaphorically, the fierce crowd of Ephesians incited against him by Demetrius (Acts 19:23–34). In either case, these were life-threatening dangers (cf. 2 Cor. 11:23–28). eat…drink…die. A direct quote from Is. 22:13 reflecting the hopelessness of the backslidden Israelites. Cf. Heb. 11:33, 34, 38 for a litany of sufferers who were willing to die because they looked forward to resurrection (v. 35).

15:33, 34 Evil company. The Gr. term behind this word can also refer to a spoken message. By word or example, evil friends are a corrupting influence. Hope in the resurrection is sanctifying; it leads to godly living, not corruption. Some in the church did not know God and were a corrupting influence, but not for those who hoped for life in God’s presence (see 1 John 3:2, 3).

15:35 They had the truth but shamefully did not believe and follow it (cf. 2 Cor. 13:5); thus, these questions did not reflect a genuine interest in the resurrection but were mocking taunts, by those who denied the resurrection, perhaps under the influence of gnostic-oriented philosophy. But supposing it were true, they queried as to how it could ever happen. Cf. Acts 26:8.

15:36–49 To the questions posed in v. 35, Paul here gives 4 responses: 1) an illustration from nature (vv. 36–38); 2) a description of resurrection bodies (vv. 39–42a); 3) contrasts of earthly and resurrection bodies (vv. 42b–44); and 4) a reminder of the prototype resurrection of Jesus Christ (vv. 45–49).

15:36–38 When a seed is planted in the ground it dies; decomposing, it ceases to exist in its seed form, but life comes from inside that dead seed (see John 12:24). Just as God gives a new body to that plant that rises from the dead seed, so He can give a resurrection body to a man who dies.

15:39–42a As there are vastly different bodies and forms in God’s created universe which are suited for all kinds of existence, so God can design a body perfect for resurrection life.

15:42b–44 Focusing directly on the resurrection body, Paul gives 4 sets of contrasts to show how the new body will differ from the present ones (cf. v. 54; Phil. 3:20, 21): 1) no more sickness and death (“corruption”); 2) no more shame because of sin (“dishonor”); 3) no more frailty in temptation (“weakness”); and 4) no more limits to the time/space sphere (“natural”).

15:45–49 Here Paul answers the question (v. 35) more specifically by showing that the resurrection body of Jesus Christ is the prototype. He begins with a quotation from Gen. 2:7 with the addition of two words, “first” and “Adam.” Adam was created with a natural body, not perfect, but good in every way (Gen. 1:31). The “last Adam” is Jesus Christ (Rom. 5:19, 21). He is saying that through the first Adam we received our natural bodies, but through the last Adam we will receive our spiritual bodies in resurrection. Adam’s body was the prototype of the natural, Christ’s body of the resurrection. We will bear the image of His body fit for heaven (Acts 1:11; Phil. 3:20, 21; 1 John 3:1–3) as we have borne the image of Adam’s on earth.

15:50 People cannot live in God’s eternal heavenly glory the way they are. See notes on Rom. 8:23. We have to be changed (v. 51).

15:51 mystery. This term refers to truth hidden in the past and revealed in the NT. See notes on 2:7 and Eph. 3:4, 5. In this case, the rapture of the church was never revealed in the OT. It was first mentioned in John 14:1–3, when it is specifically explained and is detailed in 1 Thess. 4:13–18 (see notes there). sleep. See note on v. 18.

15:52 twinkling of an eye. This was Paul’s way of showing how brief the “moment” will be. The Gr. word for “twinkling” refers to any rapid movement. Since the eye can move more rapidly than any other part of our visible bodies, it seems to well illustrate the sudden transformation of raptured believers. trumpet will sound. To herald the end of the church era, when all believers will be removed from the earth at the rapture (1 Thess. 4:16). dead…raised. According to 1 Thess. 4:16, they are first and the living saints follow (1 Thess. 4:17).

15:54–57 Paul enhanced his joy at the reality of resurrection by quoting from Is. 25:8 and Hos. 13:14. The latter quote taunts death as if it were a bee whose sting was removed. That sting was the sin that was exposed by the law of God (see notes on Rom. 3:23; 4:15; 6:23; Gal. 3:10–13), but conquered by Christ in His death (see notes on Rom. 5:17; 2 Cor. 5:21).

15:58 The hope of resurrection makes all the efforts and sacrifices in the Lord’s work worth it. No work done in His name is wasted in light of eternal glory and reward.

1 Corinthians 16

16:1 collection. An offering for destitute believers in the overpopulated, famine stricken city of Jerusalem (v. 3; see Acts 11:28). Paul had previously solicited funds from the churches of Galatia, Macedonia, and Achaia (Rom. 15:26; cf. Luke 10:25–37; 2 Cor. 8:1–5; 9:12–15; Gal. 6:10; 1 John 3:17).

16:2 first day of the week. This evidences that the early church met on Sunday (Acts 20:7). The point is that giving must occur regularly, not just when one feels generous, particularly led to do so, or instructed to do so for some special purpose (cf. Luke 6:38; cf. 2 Cor. 9:6, 7). as he may prosper. No required amount or percentage for giving to the Lord’s work is specified in the NT. All giving to the Lord is to be free will giving and completely discretionary (see Luke 6:38; 2 Cor. 9:6–8). This is not to be confused with the OT required giving of 3 tithes (see Lev. 27:30; Num. 18:21–26; Deut. 14:28, 29; Mal. 3:8–10) which totaled about 23 percent annually to fund the national government of Israel, take care of public festivals, and provide welfare. Modern parallels to the OT tithe are found in the taxation system of countries (Rom. 13:6). OT giving to God was not regulated as to amount (see Ex. 25:1, 2; 35:21; 36:6; Prov. 3:9, 10; 11:24).

16:3, 4 This matter of getting the money to Jerusalem was important enough for Paul to go, if necessary.

16:5 At the end of a 3 year stay in Ephesus, Paul wrote his letter and probably gave it to Timothy to deliver (v. 10). Paul originally planned to follow Timothy a short while after (4:19), visiting Corinth on the way to and from Macedonia (2 Cor. 1:15, 16). He had to change his plan and visit only after a longer stay in Ephesus (v. 8), then on to Corinth after Macedonia, to stay for a while (vv. 6, 7).

16:9 many adversaries. Perhaps no NT church had such fierce opposition as the one in Ephesus (see 2 Cor. 1:8–10 where he described his experience in Ephesus; cf. Acts 19:1–21). In spite of that opposition, the door for the gospel was open wide (cf. 2 Cor. 2:12, 13 where Paul also had an open door, but no heart to remain and preach) and Paul stayed. At the end of the experience of opposition described in 2 Cor. 1:8–10, he wrote 1 Corinthians.

16:10 Timothy. Paul had sent him with Erastus to Macedonia (Acts 19:22) and then he was to travel to Corinth, perhaps to carry this epistle (4:17). without fear. I.e., of intimidation or frustration by believers in Corinth.

16:12 Apollos. See note on Acts 18:24. Paul felt Apollos should accompany the other brothers, Timothy and Erastus, to Corinth. Apollos refused, staying in Ephesus longer. Paul respected his convictions.

16:13, 14 Paul gives 5 final commands. The Corinthians are to be alert, firm, mature, strong, and loving.

16:13 the faith. The Christian faith, i.e., sound doctrine, as in Phil. 1:27; 1 Tim. 6:12; Jude 3.

16:15 firstfruits. The members of the household of Stephanas were among the first converts in Corinth, which is located in Achaia, the southern province of Greece. Stephanas was one of the Corinthian believers Paul baptized personally (1:16), and was visiting with Paul in Ephesus at the time this epistle was written. With Fortunatus and Achaicus (v. 17), he probably delivered the earlier letter from Corinth mentioned in 7:1 (see note there).

16:17, 18 Paul was glad about the arrival of his 3 friends in Ephesus who went there to be with him (cf. Prov. 25:25). The Corinthians were to give those men respect for their service to the Lord (cf. 1 Thess. 5:12, 13).

16:19 Aquila and Priscilla. See note on Acts 18:2. They had become good friends with Paul, since he stayed in their house during his first ministry in Corinth (Acts 18:1–3). He may have stayed with them the entire year and a half (cf. Acts 18:18, 19, 24–26). in their house. The early church used homes of believers for worship and many other activities (see, e.g., Acts 2:46; 5:42; 10:23, 27–48; 20:7, 8; 28:23).

16:20 kiss. A pure expression of Christian love between men with men and women with women, with no sexual overtones (cf. Rom. 16:16; 2 Cor. 13:12; 1 Thess. 5:26; 1 Pet. 5:14).

16:21 my own hand. Paul dictated the main part of the letter to a scribe (Rom. 16:22), but finished and signed it himself.

16:22 accursed. I.e., devoted to destruction. O Lord, come! In this context, Paul perhaps appeals for the Lord to take away the nominal, false Christians who threatened the spiritual well-being of the church. This was also an expression of eagerness for the Lord’s return (cf. Rev. 22:20). The Aram. words are transliterated “Maranatha” (see marginal note).

1 Corinthians 1

1:1 a Rom. 1:1

1:1 b 2 Cor. 1:1

1:1 c Acts 18:17

1:2 d (Acts 15:9)

1:2 e Rom. 1:7; Eph. 4:1; 1 Thess. 2:12

1:2 f (1 Cor. 8:6)

1:2 g (Rom. 3:22)

1:2 1 set apart

1:3 h Rom. 1:7

1:4 i Rom. 1:8

1:5 j (1 Cor. 12:8)

1:5 2 speech

1:6 k 2 Thess. 1:10; 1 Tim. 2:6; 2 Tim. 1:8; Rev. 1:2

1:6 3 Or among

1:7 l Luke 17:30; Rom. 8:19, 23; Phil. 3:20; Titus 2:13; (2 Pet. 3:12)

1:8 m 1 Thess. 3:13; 5:23

1:8 n Phil. 1:6; Col. 1:22; 2:7

1:9 o Deut. 7:9; Is. 49:7; 1 Cor. 10:13; 2 Cor. 1:18; 1 Thess. 5:24; 2 Thess. 3:3

1:9 p (John 15:4)

1:10 q 2 Cor. 13:11; 1 Pet. 3:8

1:10 4 Have a uniform testimony

1:10 5 schisms or dissensions

1:11 6 quarrels

1:12 r Matt. 3:8–10; 1 Cor. 3:4

1:12 s Acts 18:24; 1 Cor. 3:22

1:12 t John 1:42; 1 Cor. 3:22; 9:5; 15:5

1:13 u 2 Cor. 11:4

1:14 v John 4:2

1:14 w Acts 18:8

1:14 x Rom. 16:23

1:16 y 1 Cor. 16:15, 17

1:17 z (1 Cor. 2:1, 4, 13)

1:18 a 1 Cor. 2:14

1:18 b 2 Cor. 2:15

1:18 c (1 Cor. 15:2)

1:18 d Rom. 1:16; 1 Cor. 1:24

1:18 7 Lit. word

1:19 e Is. 29:14

1:20 f Is. 19:12; 33:18

1:20 g Job 12:17; Matt. 13:22; 1 Cor. 2:6, 8; 3:18, 19

1:20 8 debater

1:21 h Dan. 2:20; (Rom. 11:33)

1:22 i Matt. 12:38; Mark 8:11; John 2:18; 4:48

1:23 j Is. 8:14; Luke 2:34; John 6:60; Gal. 5:11; (1 Pet. 2:8)

1:23 k (1 Cor. 2:14)

1:23 9 Gr. skandalon, offense

1:23 10 NU Gentiles

1:24 l (Rom. 1:4)

1:24 m Col. 2:3

1:26 n John 7:48

1:26 11 consider

1:26 12 well-born

1:27 o Ps. 8:2; Matt. 11:25

1:28 13 insignificant or lowly

1:30 p Jer. 23:5; 33:16; (2 Cor. 5:21; Phil. 3:9)

1:31 q Jer. 9:23, 24; 2 Cor. 10:17

1 Corinthians 2

2:1 1 NU mystery

2:2 a 1 Cor. 1:23; Gal. 6:14

2:3 b Acts 18:1

2:3 c (2 Cor. 4:7)

2:4 d 2 Pet. 1:16

2:4 e Rom. 15:19; 1 Cor. 4:20

2:4 2 NU omits human

2:5 f Rom. 1:16; 1 Thess. 1:5

2:7 3 predetermined

2:8 g Luke 23:34

2:8 h Matt. 27:33–50

2:9 i (Is. 64:4; 65:17)

2:10 j Matt. 11:25; 13:11; 16:17; (Gal. 1:12; Eph. 3:3, 5)

2:11 k Job 32:8; Eccl. 12:7; (1 Cor. 6:20; James 2:26)

2:11 l Rom. 11:33

2:12 m (Rom. 8:15)

2:13 4 NU omits Holy

2:14 n Matt. 16:23

2:16 o Job 15:8; Is. 40:13; Rom. 11:34

2:16 p (John 15:15)

1 Corinthians 3

3:1 a 1 Cor. 2:6; Eph. 4:14; Heb. 5:13

3:2 b Heb. 5:12; 1 Pet. 2:2

3:2 c John 16:12

3:3 1 Lit. walking according to man

3:5 d Rom. 15:16; 2 Cor. 3:3, 6; 4:1; 5:18; 6:4; Eph. 3:7; Col. 1:25; 1 Tim. 1:12

3:6 e Acts 18:4; 1 Cor. 4:15; 9:1; 15:1; 2 Cor. 10:14

3:6 f Acts 18:24–27; 1 Cor. 1:12

3:6 g (2 Cor. 3:5)

3:7 h 2 Cor. 12:11; (Gal. 6:3)

3:8 i Ps. 62:12; Rom. 2:6

3:9 j Mark 16:20; Acts 15:4; 2 Cor. 6:1

3:9 k (1 Cor. 3:16; Eph. 2:20–22); Col. 2:7; Heb. 3:3, 4; (1 Pet. 2:5)

3:10 l Rom. 1:5

3:10 m 1 Cor. 4:15

3:11 n Is. 28:16; Matt. 16:18; 2 Cor. 11:4

3:11 o Eph. 2:20; 1 Pet. 2:4

3:13 p 1 Pet. 1:7

3:13 q Mal. 3:1–3; Luke 2:35

3:16 r Rom. 8:9; 1 Cor. 6:19; 2 Cor. 6:16; Eph. 2:21

3:17 2 destroys

3:18 s Prov. 3:7

3:19 t Job 5:13

3:20 u Ps. 94:11

3:21 v (2 Cor. 4:5)

3:23 w (Rom. 14:8); 1 Cor. 15:23; 2 Cor. 10:7; (Gal. 3:29)

1 Corinthians 4

4:1 a Matt. 24:45; Rom. 13:6; 2 Cor. 3:6; Col. 1:25

4:1 b Luke 12:42; 1 Cor. 9:17; Titus 1:7; 1 Pet. 4:10

4:3 1 Lit. day

4:5 c Matt. 7:1; Rom. 2:1; (Rev. 20:12)

4:5 d Matt. 10:26

4:5 e 1 Cor. 3:13

4:5 f Rom. 2:29; 1 Cor. 3:8; (2 Cor. 5:10)

4:5 2 motives

4:6 3 arrogant

4:7 g John 3:27; Rom. 12:3, 6; 1 Pet. 4:10

4:7 4 distinguishes you

4:8 h Rev. 3:17

4:9 i Heb. 10:33

4:9 5 Lit. theater

4:10 j Acts 17:18; 26:24; 1 Cor. 1:18

4:10 k 1 Cor. 2:3; 2 Cor. 13:9

4:12 l Acts 18:3; 20:34

4:12 m Matt. 5:44

4:13 n Lam. 3:45

4:13 6 exhort, encourage

4:14 o 2 Cor. 6:13; 12:14; 1 Thess. 2:11; 1 John 2:1; 3 John 4

4:15 p Num. 11:12; Acts 18:11; 1 Cor. 3:8; Gal. 4:19; Philem. 10

4:16 q (1 Cor. 11:1); Phil. 3:17; 4:9; (1 Thess. 1:6); 2 Thess. 3:9

4:17 r Acts 19:22; Phil. 2:19

4:17 s 1 Cor. 4:14; 1 Tim. 1:2, 18; 2 Tim. 1:2

4:17 t 1 Cor. 11:2

4:17 u 1 Cor. 7:17; Titus 1:5

4:17 v 1 Cor. 14:33

4:18 w 1 Cor. 5:2

4:18 7 arrogant

4:19 x Acts 19:21; 20:2; 1 Cor. 11:34; 16:5, 7–9; 2 Cor. 1:15

4:19 y Acts 18:21; Heb. 6:3; James 4:15

4:20 z 1 Thess. 1:5

4:20 a 1 Cor. 2:4

4:21 b 2 Cor. 10:2

1 Corinthians 5

5:1 a Lev. 18:6–8; Deut. 22:30; 27:20

5:1 1 NU omits named

5:2 b 1 Cor. 4:18

5:2 c 2 Cor. 7:7–10

5:2 2 arrogant

5:3 d Col. 2:5; 1 Thess. 2:17

5:4 e (Matt. 18:20)

5:4 f (Matt. 16:19; John 20:23); 2 Cor. 12:9

5:5 g Ps. 109:6; Prov. 23:14; Luke 22:31; 1 Tim. 1:20

5:5 h (Acts 26:18)

5:5 3 NU omits Jesus

5:6 i 1 Cor. 3:21

5:6 j Hos. 7:4; Matt. 16:6, 12; Gal. 5:9; 2 Tim. 2:17

5:7 k Is. 53:7

5:7 l John 19:14

5:7 4 clean out

5:7 5 NU omits for us

5:8 m Ex. 12:15

5:8 n Deut. 16:3

5:8 o Matt. 16:6

5:9 p 2 Cor. 6:14; Eph. 5:11; 2 Thess. 3:6

5:9 6 associate

5:10 q John 17:15

5:11 r Matt. 18:17

5:11 s Gal. 2:12

5:13 t Deut. 13:5; 17:7, 12; 19:19; 21:21; 22:21, 24; 24:7; 1 Cor. 5:2

1 Corinthians 6

6:1 a Dan. 7:22; Matt. 19:28

6:2 b Ps. 49:14

6:3 c 2 Pet. 2:4

6:4 1 courts

6:7 d (Prov. 20:22)

6:9 e Acts 20:32; (1 Cor. 15:50); Gal. 5:21; Eph. 5:5; 1 Tim. 1:9

6:9 2 catamites, those submitting to homosexuals

6:9 3 male homosexuals

6:11 f (1 Cor. 12:2; Col. 3:5–7; Titus 3:3–7)

6:11 g Heb. 10:22

6:11 4 set apart

6:12 h 1 Cor. 10:23

6:12 5 profitable

6:12 6 Or anything

6:13 i Matt. 15:17; (Rom. 14:17); Col. 2:22

6:13 j 1 Cor. 5:1; Gal. 5:19; Eph. 5:3; Col. 3:5; 1 Thess. 4:3

6:13 k 1 Thess. 4:3

6:13 l (Eph. 5:23)

6:14 m Rom. 6:5, 8; 2 Cor. 4:14

6:14 n Eph. 1:19

6:15 o Rom. 12:5; 1 Cor. 6:13; 12:27; Eph. 5:30

6:16 p Gen. 2:24; Matt. 19:5; Mark 10:8; Eph. 5:31

6:17 q (John 17:21–23; Rom. 8:9–11); 1 Cor. 6:15; (Gal. 2:20); Eph. 4:4

6:18 r Rom. 6:12; 1 Cor. 6:9; 2 Cor. 12:21; Eph. 5:3; Col. 3:5; Heb. 13:4

6:18 s Rom. 1:24; 1 Thess. 4:4

6:19 t John 2:21; 1 Cor. 3:16; 2 Cor. 6:16

6:19 u Rom. 14:7

6:20 v Acts 20:28; 1 Cor. 7:23; Gal. 3:13; 1 Pet. 1:18; 2 Pet. 2:1; Rev. 5:9

6:20 7 NU omits the rest of v. 20.

1 Corinthians 7

7:1 a 1 Cor. 7:8, 26

7:3 b Ex. 21:10

7:5 c Joel 2:16

7:5 d 1 Thess. 3:5

7:6 e 2 Cor. 8:8

7:7 f Acts 26:29

7:8 g 1 Cor. 7:1, 26

7:9 h 1 Tim. 5:14

7:10 i Mark 10:6–10

7:10 j Mal. 2:14; (Matt. 5:32)

7:14 k Ezra 9:2; Mal. 2:15

7:15 l Rom. 12:18

7:16 m Rom. 11:14; 1 Pet. 3:1

7:17 n 1 Cor. 4:17

7:17 1 direct

7:18 o Acts 15:1

7:19 p (Rom. 2:27, 29; Gal. 3:28; 5:6; 6:15; Col. 3:11)

7:19 q (John 15:14)

7:22 r (John 8:36); Rom. 6:18; Philem. 16

7:22 s (1 Cor. 9:21; Gal. 5:13); Eph. 6:6; Col. 3:24; 1 Pet. 2:16

7:23 t Lev. 25:42; 1 Cor. 6:20; 1 Pet. 1:18, 19; Rev. 5:9

7:24 u (Eph. 6:5–8; Col. 3:22–24)

7:25 v 2 Cor. 8:8

7:25 w 2 Cor. 4:1; 1 Tim. 1:13, 16

7:25 x 1 Tim. 1:12

7:26 y 1 Cor. 7:1, 8

7:29 z (Rom. 13:11); 1 Cor. 7:31; 1 Pet. 4:7; (2 Pet. 3:8, 9)

7:31 a 1 Cor. 9:18

7:31 b Ps. 39:6; 1 Cor. 7:29; James 1:10; 4:14; 1 Pet. 1:24; 4:7; (1 John 2:17)

7:32 c 1 Tim. 5:5

7:32 2 concern

7:32 3 is concerned about

7:34 d Luke 10:40

7:36 4 Or virgin daughter

7:37 5 Or virgin daughter

7:38 e Heb. 13:4

7:38 6 NU his own virgin

7:39 f Rom. 7:2

7:39 g 2 Cor. 6:14

7:40 h 1 Cor. 7:6, 25

7:40 i 1 Thess. 4:8

1 Corinthians 8

8:1 a Acts 15:20; 1 Cor. 8:4, 7, 10

8:1 b Rom. 14:14

8:1 c Rom. 14:3

8:1 1 makes arrogant

8:1 2 builds up

8:2 d (1 Cor. 13:8–12); Gal. 6:3; (1 Tim. 6:4)

8:4 e Is. 41:24

8:4 f Deut. 4:35, 39; 6:4; 1 Cor. 8:6

8:5 g (John 10:34)

8:6 h Mal. 2:10; Eph. 4:6

8:6 i Acts 17:28

8:6 j John 13:13; 1 Cor. 1:2; Eph. 4:5; (1 Tim. 2:5)

8:6 k John 1:3; (Col. 1:16, 17); Heb. 1:2

8:6 l Rom. 5:11; Rev. 4:11; 5:9, 10

8:7 m (1 Cor. 10:28)

8:7 n Rom. 14:14, 22

8:8 o (Rom. 14:17)

8:9 p Gal. 5:13

8:9 q Rom. 14:13, 21; 1 Cor. 10:28

8:9 3 cause of offense

8:10 r 1 Cor. 10:28

8:11 s Rom. 14:15, 20

8:12 t Matt. 25:40

8:13 u Rom. 14:21; 1 Cor. 10:32; 2 Cor. 6:3; 11:29

1 Corinthians 9

9:1 a Acts 9:15; 2 Cor. 12:12

9:1 b Acts 9:3, 17; 18:9; 22:14, 18; 23:11; 1 Cor. 15:8

9:1 c 1 Cor. 3:6; 4:15

9:2 d 2 Cor. 12:12

9:2 1 certification

9:4 e 1 Cor. 9:14; (1 Thess. 2:6, 9); 2 Thess. 3:8

9:4 2 authority

9:5 f Matt. 13:55

9:5 g Matt. 8:14; John 1:42

9:5 3 Lit. a sister, a wife

9:6 h Acts 4:36; (2 Thess. 3:8)

9:7 i 2 Cor. 10:4; 1 Tim. 1:18; 2 Tim. 2:3

9:7 j Deut. 20:6; Prov. 27:18; 1 Cor. 3:6, 8

9:7 k John 21:15

9:9 l Deut. 25:4; 1 Tim. 5:18

9:10 m 2 Tim. 2:6

9:11 n Rom. 15:27; 1 Cor. 9:14

9:12 o (Acts 18:3; 20:33); 1 Cor. 9:15, 18

9:12 p 2 Cor. 11:12

9:13 q Lev. 6:16, 26; 7:6, 31

9:13 r Num. 18:8–31; Deut. 18:1

9:14 s Matt. 10:10; Luke 10:7, 8; 1 Tim. 5:18

9:14 t Rom. 10:15

9:15 u Acts 18:3; 20:33; 1 Cor. 9:12, 18

9:15 v 2 Cor. 11:10

9:16 w Acts 9:15; (Rom. 1:14)

9:17 x John 4:36; 1 Cor. 3:8, 14; 9:18

9:17 y 1 Cor. 4:1; Gal. 2:7; Eph. 3:2; Col. 1:25

9:18 z 1 Cor. 10:33

9:18 a 1 Cor. 7:31; 9:12

9:18 4 NU omits of Christ

9:19 b 1 Cor. 9:1

9:19 c 2 Cor. 4:5; Gal. 5:13

9:19 d Matt. 18:15; 1 Pet. 3:1

9:20 e Acts 16:3; 21:23–26; Rom. 11:14

9:20 5 NU adds though not being myself under the law

9:21 f (Gal. 2:3; 3:2)

9:21 g (Rom. 2:12, 14)

9:21 h (1 Cor. 7:22; Gal. 6:2)

9:21 6 NU God’s law

9:21 7 NU Christ’s law

9:22 i Rom. 14:1; 15:1; 2 Cor. 11:29

9:22 j 1 Cor. 10:33

9:22 k Rom. 11:14

9:22 8 NU omits as

9:24 l Gal. 2:2; 2 Tim. 4:7; Heb. 12:1

9:24 9 win

9:25 m 2 Tim. 4:8; James 1:12; (1 Pet. 5:4; Rev. 2:10; 3:11)

9:25 10 exercises self-control

9:26 n 2 Tim. 2:5

9:27 o (Rom. 8:13)

9:27 p (Rom. 6:18)

9:27 q Jer. 6:30; 2 Cor. 13:5

1 Corinthians 10

10:1 a Ex. 13:21, 22; Ps. 105:39

10:1 b Ex. 14:21, 22, 29; Neh. 9:11; Ps. 66:6

10:3 c Ex. 16:4, 15, 35; Deut. 8:3; Neh. 9:15, 20; Ps. 78:24; John 6:31

10:4 d Ex. 17:5–7; Num. 20:11; Ps. 78:15

10:5 e Num. 14:29, 37; 26:65; Heb. 3:17; Jude 5

10:6 f Num. 11:4, 34; Ps. 106:14

10:7 g Ex. 32:4; 1 Cor. 5:11; 10:14

10:7 h Ex. 32:6; 1 Cor. 15:32

10:8 i Rev. 2:14

10:8 j Num. 25:1–9

10:8 k Ps. 106:29

10:9 l Ex. 17:2, 7

10:9 m Num. 21:6–9

10:9 1 test

10:10 n Ex. 16:2

10:10 o Num. 14:37

10:10 p Ex. 12:23; 2 Sam. 24:16; 1 Chr. 21:15; Heb. 11:28

10:11 q Rom. 15:4

10:11 r Phil. 4:5

10:11 2 NU omits all

10:11 3 instruction

10:12 s Rom. 11:20

10:13 t 1 Cor. 1:9

10:13 u Ps. 125:3

10:13 4 endure

10:14 v 2 Cor. 6:17

10:15 w 1 Cor. 8:1

10:16 x Matt. 26:26–28; Mark 14:23; Luke 22:20; 1 Cor. 11:25

10:16 y Matt. 26:26; Luke 22:19; Acts 2:42; 1 Cor. 11:23

10:16 5 fellowship or sharing

10:17 z Rom. 12:5; 1 Cor. 12:12, 27; Eph. 4:4, 16; Col. 3:15

10:18 a Rom. 4:12

10:18 b Rom. 4:1

10:18 c Lev. 3:3; 7:6, 14; Deut. 12:17

10:18 6 fellowshippers or sharers

10:19 d 1 Cor. 8:4

10:20 e Lev. 17:7

10:20 f Deut. 32:17; Ps. 106:37; Gal. 4:8; Rev. 9:20

10:21 g 2 Cor. 6:15, 16

10:21 h Deut. 32:38

10:21 i (1 Cor. 11:23–29)

10:22 j Deut. 32:21

10:22 k Ezek. 22:14

10:23 l 1 Cor. 6:12

10:23 7 NU omits for me

10:23 8 build up

10:24 m Phil. 2:4

10:25 n (1 Tim. 4:4)

10:26 o Ex. 19:5; Ps. 24:1; 50:12; 1 Tim. 4:4

10:27 p Luke 10:7, 8

10:28 q (1 Cor. 8:7, 10, 12)

10:28 r Deut. 10:14; Ps. 24:1

10:28 9 NU omits the rest of v. 28.

10:29 s Rom. 14:16; (1 Cor. 9:19)

10:30 t Rom. 14:6

10:31 u Col. 3:17; 1 Pet. 4:11

10:32 v Rom. 14:13

10:33 w Rom. 15:2; 1 Cor. 9:22; (Gal. 1:10)

1 Corinthians 11

11:1 a Eph. 5:1

11:3 b Eph. 1:22; 4:15; 5:23; Col. 1:18; 2:19

11:3 c Gen. 3:16; (Eph. 5:23)

11:3 d John 14:28

11:4 e 1 Cor. 12:10

11:5 f Deut. 21:12

11:6 g Num. 5:18

11:7 h Gen. 1:26, 27; 5:1; 9:6; James 3:9

11:8 i Gen. 2:21–23; 1 Tim. 2:13

11:9 j Gen. 2:18

11:11 k (Gal. 3:28)

11:15 1 M omits to her

11:16 l 1 Tim. 6:4

11:16 m 1 Cor. 7:17

11:18 n 1 Cor. 1:10–12; 3:3

11:19 o Matt. 18:7; Luke 17:1; 1 Tim. 4:1; 2 Pet. 2:1

11:19 p (Deut. 13:3); Luke 2:35; 1 John 2:19

11:19 2 Lit. manifest, evident

11:21 q 2 Pet. 2:13; Jude 12

11:22 r 1 Cor. 10:32

11:22 s James 2:6

11:22 3 The poor

11:23 t 1 Cor. 15:3; Gal. 1:12; Col. 3:24

11:23 u Matt. 26:26–28; Mark 14:22–24; Luke 22:17–20; 1 Cor. 10:16

11:24 4 NU omits Take, eat

11:24 5 NU omits broken

11:26 v John 14:3; (Acts 1:11)

11:27 w (John 6:51)

11:27 6 NU, M the blood

11:28 x Matt. 26:22; 2 Cor. 13:5; Gal. 6:4

11:29 7 NU omits in an unworthy manner

11:29 8 NU omits Lord’s

11:30 9 Are dead

11:31 y (Ps. 32:5; 1 John 1:9)

11:32 z 2 Sam. 7:14; Ps. 94:12; (Heb. 12:5–10; Rev. 3:19)

11:33 a 1 Cor. 14:26

1 Corinthians 12

12:1 a 1 Cor. 12:4; 14:1, 37

12:2 b 1 Cor. 6:11; Eph. 2:11; 1 Pet. 4:3

12:2 c Ps. 115:5; Is. 46:7; Jer. 10:5; Hab. 2:18

12:2 1 NU, M that when

12:2 2 mute, silent

12:3 d Matt. 16:17

12:3 3 Gr. anathema

12:4 e Rom. 12:3–8; 1 Cor. 12:11; Eph. 4:4, 11; Heb. 2:4

12:4 f Eph. 4:4

12:4 4 allotments or various kinds

12:5 g Rom. 12:6

12:6 h 1 Cor. 15:28; Eph. 1:23; 4:6

12:6 5 all things in

12:8 i 1 Cor. 2:6, 7; 2 Cor. 1:12

12:8 j Rom. 15:14; (1 Cor. 2:11, 16); 2 Cor. 8:7

12:9 k Matt. 17:19; (1 Cor. 13:2); 2 Cor. 4:13

12:9 l Matt. 10:1; Mark 3:15; 16:18; James 5:14

12:9 6 NU one

12:10 m Mark 16:17

12:10 n Rom. 12:6

12:10 o 1 John 4:1

12:10 p Acts 2:4–11

12:11 q Rom. 12:6; 2 Cor. 10:13

12:11 r (John 3:8)

12:12 s Rom. 12:4, 5; 1 Cor. 10:17; Eph. 4:4

12:12 t (Gal. 3:16)

12:13 u (Rom. 6:5)

12:13 v Rom. 3:22; Gal. 3:28; (Eph. 2:13–18); Col. 3:11

12:13 w (John 7:37–39)

12:13 7 NU omits into

12:18 x 1 Cor. 12:28

12:18 y Rom. 12:3

12:25 8 division

12:27 z Rom. 12:5; Eph. 1:23; 4:12; 5:23, 30; Col. 1:24

12:27 a Eph. 5:30

12:28 b Eph. 4:11

12:28 c (Eph. 2:20; 3:5)

12:28 d Acts 13:1; Rom. 12:6

12:28 e 1 Cor. 12:10, 29; Gal. 3:5

12:28 f Mark 16:18; 1 Cor. 12:9, 30

12:28 g Num. 11:17

12:28 h Rom. 12:8; 1 Tim. 5:17; Heb. 13:17, 24

12:31 i 1 Cor. 14:1, 39

12:31 9 NU greater

1 Corinthians 13

13:2 a Matt. 7:22; 1 Cor. 12:8–10, 28; 14:1

13:2 b Matt. 17:20; 21:21; Mark 11:23; Luke 17:6

13:3 c Matt. 6:1, 2

13:3 1 NU so I may boast

13:4 d Prov. 10:12; 17:9; 1 Thess. 5:14; (1 Pet. 4:8)

13:4 e Eph. 4:32

13:4 f Gal. 5:26

13:4 2 arrogant

13:5 g 1 Cor. 10:24; Phil. 2:4

13:5 3 keeps no accounts of evil

13:6 h Ps. 10:3; Rom. 1:32

13:6 i 2 John 4; 3 John 3

13:7 j Rom. 15:1; Gal. 6:2; 2 Tim. 2:24

13:9 k 1 Cor. 8:2; 13:12

13:10 4 complete

13:12 l (2 Cor. 3:18; 5:7); Phil. 3:12; James 1:23

13:12 m Gen. 32:30; Num. 12:8; Matt. 18:10; (1 John 3:2)

1 Corinthians 14

14:1 a 1 Cor. 12:31; 14:39

14:1 b Num. 11:25, 29

14:2 c Acts 2:4; 10:46

14:3 d Rom. 14:19; 15:2; 2 Cor. 10:8; 12:19; Eph. 4:12, 29

14:3 e 1 Tim. 4:13; 2 Tim. 4:2; Titus 1:9; 2:15; Heb. 3:13; 10:25

14:5 1 NU and

14:6 f 1 Cor. 14:26; Eph. 1:17

14:10 2 meaning

14:11 3 Lit. barbarian

14:12 4 eager

14:12 5 building up

14:13 g 1 Cor. 12:10

14:15 h Eph. 5:19; Col. 3:16

14:15 i Ps. 47:7

14:16 j Deut. 27:15–26; 1 Chr. 16:36; Neh. 5:13; 8:6; Ps. 106:48; Jer. 11:5; 28:6; 1 Cor. 11:24; Rev. 5:14; 7:12

14:20 k Ps. 131:2; (Matt. 11:25; 18:3; 19:14); Rom. 16:19; 1 Cor. 3:1; Eph. 4:14; Heb. 5:12, 13

14:20 l (Matt. 18:3; 1 Pet. 2:2)

14:21 m John 10:34; 1 Cor. 14:34

14:21 n Is. 28:11, 12

14:22 o Mark 16:17

14:23 p Acts 2:13

14:23 6 insane

14:25 q Is. 45:14; Dan. 2:47; Zech. 8:23; Acts 4:13

14:25 7 NU omits And thus

14:26 r 1 Cor. 12:8–10; 14:6

14:26 s 1 Cor. 12:7; (2 Cor. 12:19)

14:26 8 building up

14:29 t 1 Cor. 12:10

14:30 u (1 Thess. 5:19, 20)

14:32 v 1 John 4:1

14:33 w 1 Cor. 11:16

14:33 9 disorder

14:34 x 1 Tim. 2:11; 1 Pet. 3:1

14:34 y Gen. 3:16

14:34 10 NU omits your

14:37 z 2 Cor. 10:7; (1 John 4:6)

14:38 11 NU if anyone does not recognize this, he is not recognized.

14:39 a 1 Cor. 12:31; 1 Thess. 5:20

14:40 b 1 Cor. 14:33

1 Corinthians 15

15:1 a Rom. 2:16; (Gal. 1:11)

15:1 b (Rom. 5:2; 11:20; 2 Cor. 1:24)

15:2 c Rom. 1:16; 1 Cor. 1:21

15:2 d Gal. 3:4

15:3 e 1 Cor. 11:2, 23

15:3 f (Gal. 1:12)

15:3 g Ps. 22:15; Is. 53:5–12; Acts 3:18; 1 Pet. 1:11

15:4 h Gen. 1:9–13; 2 Kin. 20:8; Ps. 16:9–11; 68:18; 110:1; Is. 53:10; Hos. 6:2; Jon. 1:17; 2:10; Matt. 12:39, 40; Mark 8:31; Luke 11:29, 30; 24:26; John 2:19–21; Acts 2:25

15:5 i Luke 24:34

15:5 j Matt. 28:17

15:5 1 Peter

15:6 2 Died

15:7 k Luke 24:50; Acts 1:3, 4

15:8 l (Acts 9:3–8; 22:6–11; 26:12–18); 1 Cor. 9:1

15:9 m 2 Cor. 12:11; Eph. 3:8; 1 Tim. 1:15

15:9 n Acts 8:3

15:10 o Eph. 3:7, 8

15:10 p Matt. 10:20; Rom. 15:18; Gal. 2:8; Phil. 2:13

15:13 q (1 Thess. 4:14)

15:15 r Acts 2:24

15:17 s (Rom. 4:25)

15:18 t Job 14:12; Ps. 13:3

15:18 3 Died

15:19 u 1 Cor. 4:9; 2 Tim. 3:12

15:20 v Acts 2:24; 1 Pet. 1:3

15:20 w Acts 26:23; 1 Cor. 15:23; Rev. 1:5

15:20 4 Died

15:21 x Gen. 3:19; Ezek. 18:4; Rom. 5:12; 6:23; Heb. 9:27

15:21 y John 11:25

15:22 z (John 5:28, 29)

15:23 a (1 Thess. 4:15–17)

15:24 b (Dan. 2:44; 7:14, 27; 2 Pet. 1:11)

15:25 c Ps. 110:1; Matt. 22:44

15:26 d (2 Tim. 1:10; Rev. 20:14; 21:4)

15:27 e Ps. 8:6

15:28 f (Phil. 3:21)

15:28 g 1 Cor. 3:23; 11:3; 12:6

15:30 h 2 Cor. 11:26

15:30 5 danger

15:31 i 1 Thess. 2:19

15:31 j Rom. 8:36

15:32 k 2 Cor. 1:8

15:32 l Eccl. 2:24; Is. 22:13; 56:12; Luke 12:19

15:33 m (1 Cor. 5:6)

15:34 n Rom. 13:11; Eph. 5:14

15:34 o (1 Thess. 4:5)

15:34 p 1 Cor. 6:5

15:35 q Ezek. 37:3

15:36 r John 12:24

15:39 6 NU, M omit of flesh

15:40 7 heavenly

15:40 8 earthly

15:42 s (Dan. 12:3; Matt. 13:43)

15:43 t (Phil. 3:21; Col. 3:4)

15:45 u Gen. 2:7

15:45 v (Rom. 5:14)

15:45 w John 5:21; 6:57; (Rom. 8:2; Phil. 3:21; Col. 3:4)

15:47 x John 3:31

15:47 y Gen. 2:7; 3:19

15:47 z John 3:13

15:47 9 earthy

15:47 10 NU omits the Lord

15:48 a Phil. 3:20

15:48 11 earthy

15:49 b Gen. 5:3

15:49 c Rom. 8:29; (2 Cor. 3:18; Phil. 3:21; 1 John 3:2)

15:49 12 M let us also bear

15:50 d Matt. 16:17; (John 3:3, 5)

15:51 e (1 Thess. 4:15)

15:51 f (Phil. 3:21)

15:51 13 hidden truth

15:52 g Zech. 9:14; Matt. 24:31; John 5:25

15:53 h 2 Cor. 5:4

15:54 i Is. 25:8; (Rev. 20:14)

15:55 j Hos. 13:14

15:55 14 NU O Death, where is your victory? O Death, where is your sting?

15:56 k (Rom. 3:20; 4:15; 7:8)

15:57 l (Rom. 7:25); 2 Cor. 2:14

15:57 m Rom. 8:37; (Heb. 2:14; 1 John 5:4); Rev. 21:4

15:58 n 2 Pet. 3:14

15:58 o (1 Cor. 3:8)

1 Corinthians 16

16:1 a Acts 11:29; Gal. 2:10

16:2 b Acts 20:7

16:3 c 2 Cor. 3:1; 8:18

16:4 d 2 Cor. 8:4, 19

16:5 e Acts 19:21; 2 Cor. 1:15, 16

16:6 f Acts 15:3; Rom. 15:24; 1 Cor. 16:11

16:7 g Acts 18:21; James 4:15

16:8 h Lev. 23:15–22

16:9 i Acts 14:27; 2 Cor. 2:12; Col. 4:3

16:9 j Acts 19:9

16:10 k Acts 19:22; 2 Tim. 1:2

16:10 l Phil. 2:20; 1 Thess. 3:2

16:11 m 1 Tim. 4:12; Titus 2:15

16:11 n Acts 15:33

16:12 o Acts 18:24; 1 Cor. 1:12; 3:5

16:13 p Matt. 24:42

16:13 q 1 Cor. 15:1; Gal. 5:1; Phil. 1:27; 4:1; 1 Thess. 3:8; 2 Thess. 2:15

16:13 r (Ps. 31:24; Eph. 3:16; 6:10; Col. 1:11)

16:14 s (1 Pet. 4:8)

16:15 t 1 Cor. 1:16

16:15 u Rom. 16:5

16:15 v 2 Cor. 8:4

16:16 w Eph. 5:21; 1 Thess. 5:12; Heb. 13:17

16:16 x (Heb. 6:10)

16:17 y 2 Cor. 11:9; Phil. 2:30

16:18 z Col. 4:8

16:18 a Phil. 2:29

16:19 b Rom. 16:5

16:20 c Rom. 16:16

16:21 d Rom. 16:22; Gal. 6:11; Col. 4:18; 2 Thess. 3:17; Philem. 19

16:22 e Eph. 6:24

16:22 f Gal. 1:8, 9

16:22 g Jude 14, 15

16:22 1 Gr. anathema

16:22 2 Aram. Marana tha; possibly Maran atha, Our Lord has come

16:23 h Rom. 16:20

Introduction to Second Corinthians

Title

This is the second NT epistle the Apostle Paul wrote to the Christians in the city of Corinth (see Introduction to 1 Corinthians).

Author and Date

That the Apostle Paul wrote 2 Corinthians is uncontested; the lack of any motive for a forger to write this highly personal, biographical epistle has led even the most critical scholars to affirm Paul as its author.

Several considerations establish a feasible date for the writing of this letter. Extrabiblical sources indicate that July, A.D. 51 is the most likely date for the beginning of Gallio’s proconsulship (cf. Acts 18:12). Paul’s trial before him at Corinth (Acts 18:12–17) probably took place shortly after Gallio assumed office. Leaving Corinth (probably in A.D. 52), Paul sailed for Palestine (Acts 18:18), thus concluding his second missionary journey. Returning to Ephesus on his third missionary journey (probably in A.D. 52), Paul ministered there for about 2 ½ years (Acts 19:8, 10). The apostle wrote 1 Corinthians from Ephesus toward the close of that period (1 Cor. 16:8), most likely in A.D. 55. Since Paul planned to stay in Ephesus until the following spring (cf. the reference to Pentecost in 1 Cor. 16:8), and 2 Corinthians was written after he left Ephesus (see Background and Setting), the most likely date for 2 Corinthians is late A.D. 55 or very early A.D. 56.

Background and Setting

Paul’s association with the important commercial city of Corinth (see Introduction to 1 Corinthians: Title) began on his second missionary journey (Acts 18:1–18), when he spent 18 months (Acts 18:11) ministering there. After leaving Corinth, Paul heard of immorality in the Corinthian church and wrote a letter (since lost) to confront that sin, referred to in 1 Cor. 5:9. During his ministry in Ephesus, he received further reports of trouble in the Corinthian church in the form of divisions among them (1 Cor. 1:11). In addition, the Corinthians wrote Paul a letter (1 Cor. 7:1) asking for clarification of some issues. Paul responded by writing the letter known as 1 Corinthians. Planning to remain at Ephesus a little longer (1 Cor. 16:8, 9), Paul sent Timothy to Corinth (1 Cor. 4:17; 16:10, 11). Disturbing news reached the apostle (possibly from Timothy) of further difficulties at Corinth, including the arrival of self-styled false apostles (11:13; see note on 11:4).

The Agora of Corinth

To create the platform to teach their false gospel, they began by assaulting the character of Paul. They had to convince the people to turn from Paul to them if they were to succeed in preaching demon doctrine. Temporarily abandoning the work at Ephesus, Paul went immediately to Corinth. The visit (known as the “painful visit,” 2:1) was not a successful one from Paul’s perspective; someone in the Corinthian church (possibly one of the false apostles) even openly insulted him (2:5–8, 10; 7:12). Saddened by the Corinthians’ lack of loyalty to defend him, seeking to spare them further reproof (cf. 1:23), and perhaps hoping time would bring them to their senses, Paul returned to Ephesus. From Ephesus, Paul wrote what is known as the “severe letter” (2:4) and sent it with Titus to Corinth (7:5–16). Leaving Ephesus after the riot sparked by Demetrius (Acts 19:23—20:1), Paul went to Troas to meet Titus (2:12, 13). But Paul was so anxious for news of how the Corinthians had responded to the “severe letter” that he could not minister there though the Lord had opened the door (2:12; cf. 7:5). So he left for Macedonia to look for Titus (2:13). To Paul’s immense relief and joy, Titus met him with the news that the majority of the Corinthians had repented of their rebellion against Paul (7:7). Wise enough to know that some rebellious attitudes still smoldered under the surface, and could erupt again, Paul wrote (possibly from Philippi, cf. 11:9 with Phil. 4:15; also, some early manuscripts list Philippi as the place of writing) the Corinthians the letter called 2 Corinthians. In this letter, though the apostle expressed his relief and joy at their repentance (7:8–16), his main concern was to defend his apostleship (chaps. 1–7), exhort the Corinthians to resume preparations for the collection for the poor at Jerusalem (chaps. 8, 9), and confront the false apostles head on (chaps. 10–13). He then went to Corinth, as he had written (12:14; 13:1, 2). The Corinthians’ participation in the Jerusalem offering (Rom. 15:26) implies that Paul’s third visit to that church was successful.

Historical and Theological Themes

Second Corinthians complements the historical record of Paul’s dealings with the Corinthian church recorded in Acts and 1 Corinthians. It also contains important biographical data on Paul throughout.

Although an intensely personal letter, written by the apostle in the heat of battle against those attacking his credibility, 2 Corinthians contains several important theological themes. It portrays God the Father as a merciful comforter (1:3; 7:6), the Creator (4:6), the One who raised Jesus from the dead (4:14; cf. 13:4), and who will raise believers as well (1:9). Jesus Christ is the One who suffered (1:5), who fulfilled God’s promises (1:20), who was the proclaimed Lord (4:5), who manifested God’s glory (4:6), and the One who in His incarnation became poor for believers (8:9; cf. Phil. 2:5–8). The letter portrays the Holy Spirit as God (3:17, 18) and the guarantee of believers’ salvation (1:22; 5:5). Satan is identified as the “god of this age” (4:4; cf. 1 John 5:19), a deceiver (11:14), and the leader of human and angelic deceivers (11:15). The end times include both the believer’s glorification (4:16—5:8) and his judgment (5:10). The glorious truth of God’s sovereignty in salvation is the theme of 5:14–21, while 7:9, 10 sets forth man’s response to God’s offer of salvation—genuine repentance. Second Corinthians also presents the clearest, most concise summary of the substitutionary atonement of Christ to be found anywhere in Scripture (5:21; cf. Is. 53) and defines the mission of the church to proclaim reconciliation (5:18–20). Finally, the nature of the New Covenant receives its fullest exposition outside the book of Hebrews (3:6–16).

Interpretive Challenges

The main challenge confronting the interpreter is the relationship of chaps. 10-13 to chaps. 1-9 (see note on 10:1-13:14). The identity of Paul’s opponents at Corinth has produced various interpretations, as has the identity of the brother who accompanied Titus to Corinth (8:18, 22). Whether the offender mentioned in 2:5-8 is the incestuous man of 1 Cor. 5 is also uncertain. It is difficult to explain Paul’s vision (12:1-5) and to identify specifically his “thorn in the flesh,” the “messenger of Satan [sent] to buffet [him]” (12:7). These and other interpretive problems will be dealt with in the notes on the appropriate passages.

Outline

I. Paul’s Greeting (1:1-11)

II. Paul’s Ministry (1:12-7:16)

A. Paul’s Plans (1:12-2:4)

B. The Offender’s Punishment (2:5-11)

C. Titus’ Absence (2:12, 13)

D. The Ministry’s Nature (2:14-6:10)

1. The triumph of the ministry (2:14–17)

2. The commendation of the ministry (3:1–6)

3. The basis of the ministry (3:7–18)

4. The theme of the ministry (4:1–7)

5. The trials of the ministry (4:8–18)

6. The motivation of the ministry (5:1–10)

7. The message of the ministry (5:11–21)

8. The conduct of the ministry (6:1–10)

E. The Corinthians Exhorted (6:11-7:16)

1. To open their hearts to Paul (6:11–13)

2. To separate themselves from unbelievers (6:14—7:1)

3. To be assured of Paul’s love (7:2–16)

III. Paul’s Collection (8:1-9:15)

A. The Patterns of Giving (8:1-9)

1. The Macedonians (8:1–7)

2. Jesus Christ (8:8, 9)

B. The Purpose of Giving (8:10-15)

C. The Procedures of Giving (8:16-9:5)

D. The Promise of Giving (9:6-15)

IV. Paul’s Apostleship (10:1-12:13)

A. Apostolic Authority (10:1-18)

B. Apostolic Conduct (11:1-15)

C. Apostolic Suffering (11:16-33)

D. Apostolic Credentials (12:1-13)

V. Paul’s Visit (12:14-13:14)

A. Paul’s Unselfishness (12:14-18)

B. Paul’s Warnings (12:19-13:10)

C. Paul’s Benediction (13:11-14)

The Second Epistle of Paul the Apostle to the

CORINTHIANS

2 Corinthians 1

Greeting

1Paul, aan apostle of Jesus Christ by the will of God, and bTimothy our brother,

To the church of God which is at Corinth, cwith all the saints who are in all Achaia:

2dGrace to you and peace from God our Father and the Lord Jesus Christ.

Comfort in Suffering

3eBlessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,

4who fcomforts us in all our tribulation, that we may be able to comfort those who are in any 1trouble, with the comfort with which we ourselves are comforted by God.

5For as gthe sufferings of Christ abound in us, so our 2consolation also abounds through Christ.

6Now if we are afflicted, hit is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation.

7And our hope for you is steadfast, because we know that ias you are partakers of the sufferings, so also you will partake of the consolation.

Delivered from Suffering

8For we do not want you to be ignorant, brethren, of jour 3trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life.

9Yes, we had the sentence of death in ourselves, that we should knot trust in ourselves but in God who raises the dead,

10lwho delivered us from so great a death, and 4does deliver us; in whom we trust that He will still deliver us,

11you also mhelping together in prayer for us, that thanks may be given by many persons on 5our behalf nfor the gift granted to us through many.

Paul’s Sincerity

12For our boasting is this: the testimony of our conscience that we conducted ourselves in the world in 6simplicity and ogodly sincerity, pnot with fleshly wisdom but by the grace of God, and more abundantly toward you.

13For we are not writing any other things to you than what you read or understand. Now I trust you will understand, even to the end

14(as also you have understood us in part), qthat we are your boast as ryou also are ours, in the day of the Lord Jesus.

Sparing the Church

15And in this confidence sI intended to come to you before, that you might have ta second benefit—

16to pass by way of you to Macedonia, uto come again from Macedonia to you, and be helped by you on my way to Judea.

17Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan vaccording to the flesh, that with me there should be Yes, Yes, and No, No?

18But as God is wfaithful, our 7word to you was not Yes and No.

19For xthe Son of God, Jesus Christ, who was preached among you by us—by me, ySilvanus, and zTimothy—was not Yes and No, abut in Him was Yes.

20bFor all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us.

21Now He who establishes us with you in Christ and chas anointed us is God,

22who dalso has sealed us and egiven us the Spirit in our hearts as a guarantee.

23Moreover fI call God as witness against my soul, gthat to spare you I came no more to Corinth.

24Not hthat we 8have dominion over your faith, but are fellow workers for your joy; for iby faith you stand.

2 Corinthians 2

Paul Urges Forgiveness

1But I determined this within myself, athat I would not come again to you in sorrow.

2For if I make you bsorrowful, then who is he who makes me glad but the one who is made sorrowful by me?

Forgive the Offender

3And I wrote this very thing to you, lest, when I came, cI should have sorrow over those from whom I ought to have joy, dhaving confidence in you all that my joy is the joy of you all.

4For out of much 1affliction and anguish of heart I wrote to you, with many tears, enot that you should be grieved, but that you might know the love which I have so abundantly for you.

5But fif anyone has caused grief, he has not ggrieved me, but all of you to some extent—not to be too severe.

6This punishment which was inflicted hby the majority is sufficient for such a man,

7iso that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow.

8Therefore I urge you to reaffirm your love to him.

9For to this end I also wrote, that I might put you to the test, whether you are jobedient in all things.

10Now whom you forgive anything, I also forgive. For 2if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ,

11lest Satan should take advantage of us; for we are not ignorant of his devices.

Triumph in Christ

12Furthermore, kwhen I came to Troas to preach Christ’s gospel, and la 3door was opened to me by the Lord,

13mI had no rest in my spirit, because I did not find Titus my brother; but taking my leave of them, I departed for Macedonia.

14Now thanks be to God who always leads us in triumph in Christ, and through us 4diffuses the fragrance of His knowledge in every place.

15For we are to God the fragrance of Christ namong those who are being saved and oamong those who are perishing.

16pTo the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And qwho is sufficient for these things?

17For we are not, as 5so many, rpeddling6 the word of God; but as sof sincerity, but as from God, we speak in the sight of God in Christ.

2 Corinthians 3

Christ’s Epistle

(cf. Jer. 31:31–34)

1Do awe begin again to commend ourselves? Or do we need, as some others, bepistles of commendation to you or letters of commendation from you?

2cYou are our epistle written in our hearts, known and read by all men;

3clearly you are an epistle of Christ, dministered by us, written not with ink but by the Spirit of the living God, not eon tablets of stone but fon tablets of flesh, that is, of the heart.

The Spirit, Not the Letter

4And we have such trust through Christ toward God.

5gNot that we are sufficient of ourselves to think of anything as being from ourselves, but hour sufficiency is from God,

6who also made us sufficient as iministers of jthe new covenant, not kof the letter but of the 1Spirit; for lthe letter kills, mbut the Spirit gives life.

Glory of the New Covenant

7But if nthe ministry of death, owritten and engraved on stones, was glorious, pso that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which glory was passing away,

8how will qthe ministry of the Spirit not be more glorious?

9For if the ministry of condemnation had glory, the ministry rof righteousness exceeds much more in glory.

10For even what was made glorious had no glory in this respect, because of the glory that excels.

11For if what is passing away was glorious, what remains is much more glorious.

12Therefore, since we have such hope, swe use great boldness of speech—

13unlike Moses, twho put a veil over his face so that the children of Israel could not look steadily at uthe end of what was passing away.

14But vtheir minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ.

15But even to this day, when Moses is read, a veil lies on their heart.

16Nevertheless wwhen one turns to the Lord, xthe veil is taken away.

17Now ythe Lord is the Spirit; and where the Spirit of the Lord is, there is zliberty.

18But we all, with unveiled face, beholding aas in a mirror bthe glory of the Lord, care being transformed into the same image from glory to glory, just as 2by the Spirit of the Lord.

2 Corinthians 4

The Light of Christ’s Gospel

1Therefore, since we have this ministry, aas we have received mercy, we bdo not lose heart.

2But we have renounced the hidden things of shame, not walking in craftiness nor 1handling the word of God deceitfully, but by manifestation of the truth ccommending ourselves to every man’s conscience in the sight of God.

3But even if our gospel is veiled, dit is veiled to those who are perishing,

4whose minds ethe god of this age fhas blinded, who do not believe, lest gthe light of the gospel of the glory of Christ, hwho is the image of God, should shine on them.

5iFor we do not preach ourselves, but Christ Jesus the Lord, and jourselves your bondservants for Jesus’ sake.

6For it is the God kwho commanded light to shine out of darkness, who has lshone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

Cast Down but Unconquered

7But we have this treasure in earthen vessels, mthat the excellence of the power may be of God and not of us.

8We are nhard-pressed on every side, yet not crushed; we are perplexed, but not in despair;

9persecuted, but not oforsaken; pstruck down, but not destroyed—

10qalways carrying about in the body the dying of the Lord Jesus, rthat the life of Jesus also may be manifested in our body.

11For we who live sare always delivered to death for Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh.

12So then death is working in us, but life in you.

13And since we have tthe same spirit of faith, according to what is written, u“I believed and therefore I spoke,” we also believe and therefore speak,

14knowing that vHe who raised up the Lord Jesus will also raise us up with Jesus, and will present us with you.

15For wall things are for your sakes, that xgrace, having spread through the many, may cause thanksgiving to abound to the glory of God.

Seeing the Invisible

16Therefore we ydo not lose heart. Even though our outward man is perishing, yet the inward man is zbeing renewed day by day.

17For aour light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory,

18bwhile we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.

2 Corinthians 5

Assurance of the Resurrection

1For we know that if aour earthly 1house, this tent, is destroyed, we have a building from God, a house bnot made with hands, eternal in the heavens.

2For in this cwe groan, earnestly desiring to be clothed with our 2habitation which is from heaven,

3if indeed, dhaving been clothed, we shall not be found naked.

4For we who are in this tent groan, being burdened, not because we want to be unclothed, ebut further clothed, that mortality may be swallowed up by life.

5Now He who has prepared us for this very thing is God, who also fhas given us the Spirit as 3a guarantee.

6So we are always confident, knowing that while we are at home in the body we are absent from the Lord.

7For gwe walk by faith, not by sight.

8We are confident, yes, hwell pleased rather to be absent from the body and to be present with the Lord.

The Judgment Seat of Christ

9Therefore we make it our aim, whether present or absent, to be well pleasing to Him.

10iFor we must all appear before the judgment seat of Christ, jthat each one may receive the things done in the body, according to what he has done, whether good or bad.

11Knowing, therefore, kthe terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences.

Be Reconciled to God

12For lwe do not commend ourselves again to you, but give you opportunity mto boast on our behalf, that you may have an answer for those who boast in appearance and not in heart.

13For nif we are beside ourselves, it is for God; or if we are of sound mind, it is for you.

14For the love of Christ compels us, because we judge thus: that oif One died for all, then all died;

15and He died for all, pthat those who live should live no longer for themselves, but for Him who died for them and rose again.

16qTherefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, ryet now we know Him thus no longer.

17Therefore, if anyone sis in Christ, he is ta new creation; uold things have passed away; behold, all things have become vnew.

18Now all things are of God, wwho has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation,

19that is, that xGod was in Christ reconciling the world to Himself, not 4imputing their trespasses to them, and has committed to us the word of reconciliation.

20Now then, we are yambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God.

21For zHe made Him who knew no sin to be sin for us, that we might become athe righteousness of God in Him.

2 Corinthians 6

Marks of the Ministry

1We then, as aworkers together with Him also bplead with you not to receive the grace of God in vain.

2For He says:

c“In an acceptable time I have heard you,

And in the day of salvation I have helped you.”

Behold, now is the accepted time; behold, now is the day of salvation.

3dWe give no offense in anything, that our ministry may not be blamed.

4But in all things we commend ourselves eas ministers of God: in much 1patience, in tribulations, in needs, in distresses,

5fin stripes, in imprisonments, in tumults, in labors, in sleeplessness, in fastings;

6by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by 2sincere love,

7gby the word of truth, by hthe power of God, by ithe armor of righteousness on the right hand and on the left,

8by honor and dishonor, by evil report and good report; as deceivers, and yet true;

9as unknown, and jyet well known; kas dying, and behold we live; las chastened, and yet not killed;

10as sorrowful, yet always rejoicing; as poor, yet making many mrich; as having nothing, and yet possessing all things.

Be Holy

11O Corinthians! 3We have spoken openly to you, nour heart is wide open.

12You are not restricted by us, but oyou are restricted by your own affections.

13Now in return for the same p(I speak as to children), you also be open.

14qDo not be unequally yoked together with unbelievers. For rwhat 4fellowship has righteousness with lawlessness? And what 5communion has light with darkness?

15And what accord has Christ with Belial? Or what part has a believer with an unbeliever?

16And what agreement has the temple of God with idols? For syou6 are the temple of the living God. As God has said:

t“I will dwell in them

And walk among them.

I will be their God,

And they shall be My people.”

17Therefore

u“Come out from among them

And be separate, says the Lord.

Do not touch what is unclean,

And I will receive you.”

18“I vwill be a Father to you,

And you shall be My wsons and daughters,

Says the LORD Almighty.”

2 Corinthians 7

The Corinthians’ Repentance

1Therefore,a having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

The Corinthians’ Repentance

2Open your hearts to us. We have wronged no one, we have corrupted no one, bwe have cheated no one.

3I do not say this to condemn; for cI have said before that you are in our hearts, to die together and to live together.

4dGreat is my boldness of speech toward you, egreat is my boasting on your behalf. fI am filled with comfort. I am exceedingly joyful in all our tribulation.

5For indeed, gwhen we came to Macedonia, our bodies had no rest, but hwe were troubled on every side. iOutside were conflicts, inside were fears.

6Nevertheless jGod, who comforts the downcast, comforted us by kthe coming of Titus,

7and not only by his coming, but also by the 1consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more.

8For even if I made you lsorry with my letter, I do not regret it; mthough I did regret it. For I perceive that the same epistle made you sorry, though only for a while.

9Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing.

10For ngodly sorrow produces repentance leading to salvation, not to be regretted; obut the sorrow of the world produces death.

11For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what pclearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be qclear in this matter.

12Therefore, although I wrote to you, I did not do it for the sake of him who had done the wrong, nor for the sake of him who suffered wrong, rbut that our care for you in the sight of God might appear to you.

The Joy of Titus

13Therefore we have been comforted in your comfort. And we rejoiced exceedingly more for the joy of Titus, because his spirit shas been refreshed by you all.

14For if in anything I have boasted to him about you, I am not ashamed. But as we spoke all things to you in truth, even so our boasting to Titus was found true.

15And his affections are greater for you as he remembers tthe obedience of you all, how with fear and trembling you received him.

16Therefore I rejoice that uI have confidence in you in everything.

2 Corinthians 8

Excel in Giving

1Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia:

2that in a great trial of affliction the abundance of their joy and atheir deep poverty abounded in the riches of their liberality.

3For I bear witness that according to their ability, yes, and beyond their ability, they were freely willing,

4imploring us with much urgency 1that we would receive the gift and bthe fellowship of the ministering to the saints.

5And not only as we had hoped, but they first cgave themselves to the Lord, and then to us by the dwill of God.

6So ewe urged Titus, that as he had begun, so he would also complete this grace in you as well.

7But as fyou abound in everything—in faith, in speech, in knowledge, in all diligence, and in your love for us—see gthat you abound in this grace also.

Christ Our Pattern

8hI speak not by commandment, but I am testing the sincerity of your love by the diligence of others.

9For you know the grace of our Lord Jesus Christ, ithat though He was rich, yet for your sakes He became poor, that you through His poverty might become jrich.

10And in this kI give advice: lIt is to your advantage not only to be doing what you began and mwere desiring to do a year ago;

11but now you also must complete the doing of it; that as there was a readiness to desire it, so there also may be a completion out of what you have.

12For nif there is first a willing mind, it is accepted according to what one has, and not according to what he does not have.

13For I do not mean that others should be eased and you burdened;

14but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply your lack—that there may be equality.

15As it is written, o“He who gathered much had nothing left over, and he who gathered little had no lack.”

Collection for the Judean Saints

16But thanks be to God who 2puts the same earnest care for you into the heart of Titus.

17For he not only accepted the exhortation, but being more diligent, he went to you of his own accord.

18And we have sent with him pthe brother whose praise is in the gospel throughout all the churches,

19and not only that, but who was also qchosen by the churches to travel with us with this gift, which is administered by us rto the glory of the Lord Himself and to show your ready mind,

20avoiding this: that anyone should blame us in this lavish gift which is administered by us—

21sproviding honorable things, not only in the sight of the Lord, but also in the sight of men.

22And we have sent with them our brother whom we have often proved diligent in many things, but now much more diligent, because of the great confidence which we have in you.

23If anyone inquires about tTitus, he is my partner and fellow worker concerning you. Or if our brethren are inquired about, they are umessengers3 of the churches, the glory of Christ.

24Therefore show to them, 4and before the churches, the proof of your love and of our vboasting on your behalf.

2 Corinthians 9

Administering the Gift

1Now concerning athe ministering to the saints, it is superfluous for me to write to you;

2for I know your willingness, about which I boast of you to the Macedonians, that Achaia was ready a byear ago; and your zeal has stirred up the majority.

3cYet I have sent the brethren, lest our boasting of you should be in vain in this respect, that, as I said, you may be ready;

4lest if some Macedonians come with me and find you unprepared, we (not to mention you!) should be ashamed of this 1confident boasting.

5Therefore I thought it necessary to 2exhort the brethren to go to you ahead of time, and prepare your generous gift beforehand, which you had previously promised, that it may be ready as a matter of generosity and not as a 3grudging obligation.

The Cheerful Giver

6dBut this I say: He who sows sparingly will also reap sparingly, and he who sows 4bountifully will also reap bountifully.

7So let each one give as he purposes in his heart, enot grudgingly or of 5necessity; for fGod loves a cheerful giver.

8gAnd God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work.

9As it is written:

h“He has dispersed abroad,

He has given to the poor;

His righteousness endures forever.”

10Now 6may He who isupplies seed to the sower, and bread for food, 7supply and multiply the seed you have sown and increase the fruits of your jrighteousness,

11while you are enriched in everything for all liberality, kwhich causes thanksgiving through us to God.

12For the administration of this service not only lsupplies the needs of the saints, but also is abounding through many thanksgivings to God,

13while, through the proof of this ministry, they mglorify God for the obedience of your confession to the gospel of Christ, and for your liberal nsharing with them and all men,

14and by their prayer for you, who long for you because of the exceeding ograce of God in you.

15Thanks be to God pfor His indescribable gift!

2 Corinthians 10

The Spiritual War

1Now aI, Paul, myself am pleading with you by the meekness and gentleness of Christ—bwho in presence am lowly among you, but being absent am bold toward you.

2But I beg you cthat when I am present I may not be bold with that confidence by which I intend to be bold against some, who think of us as if we walked according to the flesh.

3For though we walk in the flesh, we do not war according to the flesh.

4dFor the weapons eof our warfare are not 1carnal but fmighty in God gfor pulling down strongholds,

5hcasting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ,

6iand being ready to punish all disobedience when jyour obedience is fulfilled.

Reality of Paul’s Authority

7kDo you look at things according to the outward appearance? lIf anyone is convinced in himself that he is Christ’s, let him again consider this in himself, that just as he is Christ’s, even 2so mwe are Christ’s.

8For even if I should boast somewhat more nabout our authority, which the Lord gave 3us for 4edification and not for your destruction, oI shall not be ashamed—

9lest I seem to terrify you by letters.

10“For his letters,” they say, “are weighty and powerful, but phis bodily presence is weak, and his qspeech contemptible.”

11Let such a person consider this, that what we are in word by letters when we are absent, such we will also be in deed when we are present.

Limits of Paul’s Authority

12rFor we dare not class ourselves or compare ourselves with those who commend themselves. But they, measuring themselves by themselves, and comparing themselves among themselves, are not wise.

13sWe, however, will not boast beyond measure, but within the limits of the sphere which God appointed us—a sphere which especially includes you.

14For we are not overextending ourselves (as though our authority did not extend to you), tfor it was to you that we came with the gospel of Christ;

15not boasting of things beyond measure, that is, uin other men’s labors, but having hope, that as your faith is increased, we shall be greatly enlarged by you in our sphere,

16to preach the gospel in the regions beyond you, and not to boast in another man’s sphere of accomplishment.

17But v“he who glories, let him glory in the LORD.”

18For wnot he who commends himself is approved, but xwhom the Lord commends.

2 Corinthians 11

Concern for Their Faithfulness

1Oh, that you would bear with me in a little afolly—and indeed you do bear with me.

2For I am bjealous for you with godly jealousy. For cI have betrothed you to one husband, dthat I may present you eas a chaste virgin to Christ.

3But I fear, lest somehow, as fthe serpent deceived Eve by his craftiness, so your minds gmay be corrupted from the 1simplicity that is in Christ.

4For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you have not received, or a hdifferent gospel which you have not accepted—you may well put up with it!

Paul and False Apostles

5For I consider that iI am not at all inferior to the most eminent apostles.

6Even though jI am untrained in speech, yet I am not kin knowledge. But lwe have 2been thoroughly manifested among you in all things.

7Did I commit sin in 3humbling myself that you might be exalted, because I preached the gospel of God to you mfree of charge?

8I robbed other churches, taking wages from them to minister to you.

9And when I was present with you, and in need, nI was a burden to no one, for what I lacked othe brethren who came from Macedonia supplied. And in everything I kept myself from being burdensome to you, and so I will keep myself.

10pAs the truth of Christ is in me, qno one shall stop me from this boasting in the regions of Achaia.

11Why? rBecause I do not love you? God knows!

12But what I do, I will also continue to do, sthat I may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast.

13For such tare false apostles, udeceitful workers, transforming themselves into apostles of Christ.

14And no wonder! For Satan himself transforms himself into van angel of light.

15Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, wwhose end will be according to their works.

Reluctant Boasting

16I say again, let no one think me a fool. If otherwise, at least receive me as a fool, that I also may boast a little.

17What I speak, xI speak not according to the Lord, but as it were, foolishly, in this confidence of boasting.

18Seeing that many boast according to the flesh, I also will boast.

19For you put up with fools gladly, ysince you yourselves are wise!

20For you put up with it zif one brings you into bondage, if one devours you, if one takes from you, if one exalts himself, if one strikes you on the face.

21To our shame aI say that we were too weak for that! But bin whatever anyone is bold—I speak foolishly—I am bold also.

Suffering for Christ

22Are they cHebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I.

23Are they ministers of Christ?—I speak as a fool—I am more: din labors more abundant, ein stripes above measure, in prisons more frequently, fin deaths often.

24From the Jews five times I received gforty hstripes minus one.

25Three times I was ibeaten with rods; jonce I was stoned; three times I kwas shipwrecked; a night and a day I have been in the deep;

26in journeys often, in perils of waters, in perils of robbers, lin perils of my own countrymen, min perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren;

27in weariness and toil, nin sleeplessness often, oin hunger and thirst, in pfastings often, in cold and nakedness—

28besides the other things, what comes upon me daily: qmy deep concern for all the churches.

29rWho is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation?

30If I must boast, sI will boast in the things which concern my 4infirmity.

31tThe God and Father of our Lord Jesus Christ, uwho is blessed forever, knows that I am not lying.

32vIn Damascus the governor, under Aretas the king, was guarding the city of the Damascenes with a garrison, desiring to arrest me;

33but I was let down in a basket through a window in the wall, and escaped from his hands.

2 Corinthians 12

The Vision of Paradise

1It is 1doubtless not profitable for me to boast. I will come to avisions and brevelations of the Lord:

2I know a man cin Christ who fourteen years ago—whether in the body I do not know, or whether out of the body I do not know, God knows—such a one dwas caught up to the third heaven.

3And I know such a man—whether in the body or out of the body I do not know, God knows—

4how he was caught up into eParadise and heard inexpressible words, which it is not lawful for a man to utter.

5Of such a one I will boast; yet of myself I will not fboast, except in my infirmities.

6For though I might desire to boast, I will not be a fool; for I will speak the truth. But I refrain, lest anyone should think of me above what he sees me to be or hears from me.

The Thorn in the Flesh

7And lest I should be exalted above measure by the abundance of the revelations, a gthorn in the flesh was given to me, ha messenger of Satan to 2buffet me, lest I be exalted above measure.

8iConcerning this thing I pleaded with the Lord three times that it might depart from me.

9And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore most gladly jI will rather boast in my infirmities, kthat the power of Christ may rest upon me.

10Therefore lI take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. mFor when I am weak, then I am strong.

Signs of an Apostle

11I have become na fool 3in boasting; you have compelled me. For I ought to have been commended by you; for oin nothing was I behind the most eminent apostles, though pI am nothing.

12qTruly the signs of an apostle were accomplished among you with all perseverance, in signs and rwonders and mighty sdeeds.

13For what is it in which you were inferior to other churches, except that I myself was not burdensome to you? Forgive me this wrong!

Love for the Church

14tNow for the third time I am ready to come to you. And I will not be burdensome to you; for uI do not seek yours, but you. vFor the children ought not to lay up for the parents, but the parents for the children.

15And I will very gladly spend and be spent wfor your souls; though xthe more abundantly I love you, the less I am loved.

16But be that as it may, yI did not burden you. Nevertheless, being crafty, I caught you by cunning!

17Did I take advantage of you by any of those whom I sent to you?

18I urged Titus, and sent our zbrother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps?

19aAgain,4 do you think that we excuse ourselves to you? bWe speak before God in Christ. cBut we do all things, beloved, for your edification.

20For I fear lest, when I come, I shall not find you such as I wish, and that dI shall be found by you such as you do not wish; lest there be contentions, jealousies, outbursts of wrath, selfish ambitions, backbitings, whisperings, conceits, tumults;

21lest, when I come again, my God ewill humble me among you, and I shall mourn for many fwho have sinned before and have not repented of the uncleanness, gfornication, and lewdness which they have practiced.

2 Corinthians 13

Coming with Authority

1This will be athe third time I am coming to you. b“By the mouth of two or three witnesses every word shall be established.”

2cI have told you before, and foretell as if I were present the second time, and now being absent 1I write to those dwho have sinned before, and to all the rest, that if I come again eI will not spare—

3since you seek a proof of Christ fspeaking in me, who is not weak toward you, but mighty gin you.

4hFor though He was crucified in weakness, yet iHe lives by the power of God. For jwe also are weak in Him, but we shall live with Him by the power of God toward you.

5Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, kthat Jesus Christ is in you?—unless indeed you 2are ldisqualified.

6But I trust that you will know that we are not disqualified.

Paul Prefers Gentleness

7Now 3I pray to God that you do no evil, not that we should appear approved, but that you should do what is honorable, though mwe may seem disqualified.

8For we can do nothing against the truth, but for the truth.

9For we are glad nwhen we are weak and you are strong. And this also we pray, othat you may be made complete.

10pTherefore I write these things being absent, lest being present I should use sharpness, according to the qauthority which the Lord has given me for edification and not for destruction.

Greetings and Benediction

11Finally, brethren, farewell. Become complete. rBe of good comfort, be of one mind, live in peace; and the God of love sand peace will be with you.

12tGreet one another with a holy kiss.

13All the saints greet you.

14uThe grace of the Lord Jesus Christ, and the love of God, and vthe 4communion of the Holy Spirit be with you all. Amen.

2 Corinthians Commentaries

2 Corinthians 1

1:1 apostle. This refers to Paul’s official position as a messenger sent by Christ (see note on Rom. 1:1; Introduction to 1 Corinthians: Author and Date). by the will of God. Paul’s mission was not a self-appointed one, or based on his own achievements. Rather, his credentials were by divine appointment and his letter reflected not his own message but the words of Christ (see Introduction to Romans: Author and Date; cf. Acts 26:15–18). Timothy our brother. Paul’s cherished son in the faith and a dominant person in Paul’s life and ministry (see Introduction to 1 Timothy: Background and Setting; see note on 1 Tim. 1:2). Paul first met Timothy in Derbe and Lystra on his first missionary journey (Acts 16:1–4). Timothy was with him during the founding of the church in Corinth (Acts 18:1–5), which, along with Paul’s mention of Timothy in 1 Corinthians (4:17; 16:10, 11), indicated the Corinthians knew Timothy. Perhaps Paul mentioned him here to remind them Timothy was indeed a brother and to smooth over any hard feelings left from his recent visit (see notes on 1 Cor. 16:10).

1:2 Grace…peace. Part of Paul’s normal salutation in his letters (see note on Rom. 1:7). “Grace” is God’s unmerited favor, and “peace” one of its benefits.

1:3 God and Father of our Lord Jesus Christ. Paul praised the true God who revealed Himself in His Son, who is of the same essence with the Father (see notes on John 1:14, 18; 17:3–5; cf. John 5:17; 14:9–11; Eph. 1:3; Heb. 1:2, 3; 2 John 3). He is the anointed one (Christ) and sovereign (Lord) Redeemer (Jesus). Although the Son enjoyed this lofty position, He was willing to become a servant and submit Himself in His incarnation (see notes on Phil. 2:5–8). This great benediction comprehends the entire gospel. Father of mercies. Paul borrowed from Jewish liturgical language and a synagogue prayer that called for God to treat the sinful individual with kindness, love, and tenderness (see note on Rom. 12:1; cf. 2 Sam. 24:14; Ps. 103:13, 14; Mic. 7:18–20). God of all comfort. An OT description of God (cf. Is. 40:1; 51:3, 12; 66:13), who is the ultimate source of every true act of comfort. The Gr. word for “comfort” is related to the familiar word paraclete, “one who comes alongside to help,” another name for the Holy Spirit (see notes on John 14:26; Phil. 2:1). “Comfort” often connotes softness and ease, but that is not its meaning here. Paul was saying that God came to him in the middle of his sufferings and troubles to strengthen him and give him courage and boldness (cf. vv. 4–10).

1:4 tribulation. This term refers to crushing pressure, because in Paul’s life and ministry there was always something attempting to weaken him, restrict or confine his ministry, or even crush out his life. But no matter what confronted him, Paul knew God would sustain and strengthen him (see notes on 12:9, 10; Rom. 8:31–38; cf. Phil. 1:6). that we may be able to comfort. Comfort from God is not an end in itself. Its purpose is that believers also might be comforters. Having humiliated and convicted the Corinthians, God used Paul to return to them with a strengthening message after he himself had received divine strengthening (6:1–13; 12:6–11; cf. Luke 22:31, 32).

1:5 sufferings of Christ abound. God’s comfort to believers extends to the boundaries of their suffering for Christ. The more they endure righteous suffering, the greater will be their comfort and reward (cf. 1 Pet. 4:12–14). Paul knew firsthand that these many sufferings would seem never-ending (4:7–11; 6:5–10; 11:23–27; cf. Gal. 6:17; Phil. 3:10; Col. 1:24), and all genuine believers should expect the same (cf. Matt. 10:18–24).

1:6 Paul was referring to the body of Christ’s partnership of suffering, which mutually builds godly patience and endurance (1 Cor. 12:26). All believers need to realize this process, avoid any sense of self-pity when suffering for Him, and share in each others’ lives the encouragement of divine comfort they receive from their experiences. consolation. Comfort (see note on v. 3). salvation. This refers to the Corinthians’ ongoing perseverance to final, completed salvation when they will be glorified (see note on Rom. 13:11). Paul’s willingness, by God’s grace and the Spirit’s power, to suffer and be comforted and then comfort and strengthen the Corinthians enabled them to persevere.

1:7 partakers of the sufferings. Some in the church at Corinth, perhaps the majority, were suffering for righteousness, as Paul was. Although that church had caused him much pain and concern, Paul saw its members as partners to be helped, because of their faithfulness in mutual suffering.

1:8 our. An editorial plural, which Paul used throughout the letter. It usually was a humble reference to Paul himself, but in this instance it could include others as well. trouble which came to us in Asia. This was a recent occurrence (following the writing of 1 Corinthians) that happened in or around the city of Ephesus. The details of this situation are not known. despaired even of life. Paul faced something that was beyond human survival and was extremely discouraging because he believed it threatened to end his ministry prematurely. The Gr. word for “despaired” lit. means “no passage,” the total absence of an exit (cf. 2 Tim. 4:6). The Corinthians were aware of what had happened to Paul, but did not realize the utter severity of it, or what God was doing through those circumstances.

1:9 the sentence of death. The word for “sentence” is a technical term that indicated the passing of an official resolution, in this case the death sentence. Paul was so absolutely sure he was going to die for the gospel that he had pronounced the sentence upon himself. not trust in ourselves but in God. God’s ultimate purpose for Paul’s horrible extremity. The Lord took him to the point at which he could not fall back on any intellectual, physical, or emotional human resource (cf. 12:9, 10). who raises the dead. A Jewish descriptive term for God used in synagogue worship language (see note on v. 3). Paul understood that trust in God’s power to raise the dead was the only hope of rescue from his extreme circumstances.

1:10 He will still deliver us. See notes on 2 Tim. 4:16, 17; 2 Pet. 2:9.

1:11 helping together in prayer. Intercessory prayer is crucial to the expression of God’s power and sovereign purpose. In this regard, Paul wanted the faithful Corinthians to know he needed their prayers then and in the future (cf. Eph. 6:18; James 5:16). thanks may be given. Prayer’s duty is not to change God’s plans, but to glorify Him and give thanks for them. Paul was confident that God’s sovereign purpose would be accomplished, balanced by the prayerful participation of believers. the gift. Probably better translated “favor,” or “blessing,” as in God’s undeserved favor or the divine answer to prayer Paul would receive in being delivered from death.

1:12 Paul faced his critics’ many accusations against his character and integrity (they had accused him of being proud, self-serving, untrustworthy and inconsistent, mentally unbalanced, incompetent, unsophisticated, and an incompetent preacher) by appealing to the highest human court, his conscience. boasting. Paul often used this word, and it can also be rendered “proud confidence.” Used negatively, it refers to unwarranted bragging about one’s own merits and achievements; but Paul used it positively to denote legitimate confidence in what God had done in his life (cf. Jer. 9:23, 24; Rom. 15:18; 1 Cor. 1:31; 15:9, 10; 1 Tim. 1:12–17). conscience. The soul’s warning system, which allows human beings to contemplate their motives and actions and make moral evaluations of what is right and wrong (see note on Rom. 2:14, 15). In order to work as God designed it, the conscience must be informed to the highest moral and spiritual level and best standard, which means submitting it to the Holy Spirit through God’s Word (cf. Rom. 12:1, 2; 1 Tim. 1:19; 2 Tim. 2:15; Heb. 9:14; 10:22). Paul’s fully enlightened conscience exonerated him completely (cf. Acts 23:1; 24:16; 1 Tim. 1:5; 3:9; 2 Tim. 1:3). But ultimately, only God can accurately judge a man’s motives (1 Cor. 4:1–5). fleshly wisdom. Wisdom that is based on worldly, human insight (see note on James 3:15).

1:13 This broadly answers the accusation that Paul had engaged in deceptive personal relationships (cf. 7:2; 11:9). His continuing flow of information to the Corinthians was always clear, straightforward and understandable, consistent, and genuine. Paul wanted them to know that he was not holding anything back, nor did he have any secret agenda (10:11). He simply wanted them to understand all that he had written and spoken to them.

1:14 in part. As the Corinthians read and heard Paul’s unfolding instruction to them, they continued to understand more. we are your boast. More clearly translated, “we are your reason to be proud” (see note on v. 12). the day of the Lord Jesus. When He returns (see notes on Phil. 1:6; 2 Tim. 1:12; 4:8). Paul eagerly longed for the Lord’s coming when they would rejoice over each other in glory (cf. 1 Thess. 2:19, 20).

1:15 a second benefit. Or, “twice receive a blessing.” Paul’s original plan was to visit the Corinthians twice so that they might receive a double blessing. His travel plans were not the result of selfishness, but of the genuine relationship he enjoyed with the Corinthians and their mutual loyalty and godly pride in each other.

1:16 come again. Paul had planned to leave Ephesus, stop at Corinth on the way to Macedonia, and return to Corinth again after his ministry in Macedonia (cf. 1 Cor. 16:5–7). For some reason, Paul’s plans changed and he was unable to stop in Corinth the first time. The false apostles who had invaded the church seized upon that honest change of schedule as evidence of his untrustworthiness and tried to use it to discredit him.

1:17 Paul is probably quoting some actual accusations of dishonesty brought by his opponents. Therefore…did I do it lightly? The Gr. words that introduce this question call for an indignant, negative answer. Paul declared that he was in no way operating as a vacillating, fickle, unstable person who could not be trusted. according to the flesh. Purely from a human viewpoint, apart from the leading of the Holy Spirit, this is someone who is unregenerate (see notes on Gal. 5:19–21). He affirmed that his “yes” and “no” words to them really meant what they said.

1:18 as God is faithful. Paul may have been making an oath and calling God to give testimony (cf. 11:10, 31; Rom. 1:9; Gal. 1:20; Phil. 1:8; 1 Thess. 2:5, 10). Whatever the case, he refers to God’s trustworthiness and the fact that he represented such a God as an honest spokesman. not Yes and No. He was not saying “yes” and meaning “no.” There was no duplicity with Paul (nor with Timothy and Silas). He said what he meant and did what he said, unless there was compelling reason to change his plans.

1:19 The firmness of Paul’s statement, and his use of Jesus’ full title, indicates that the person and work of Christ were under attack from the false teachers at Corinth. The proof of his truthfulness with them was the truthful gospel which he faithfully preached. Silvanus. The Lat. name for Silas, Paul’s companion on his second missionary journey (Acts 16–18) and fellow preacher at Corinth (see note on Acts 15:22). Timothy. See note on v. 1.

1:20 in Him are Yes. All God’s OT and NT promises of peace, joy, love, goodness, forgiveness, salvation, sanctification, fellowship, hope, glorification, and heaven are made possible and fulfilled in Jesus Christ (cf. Luke 24:44). Amen. The Heb. word of affirmation (cf. Matt. 5:18; John 3:3; Rom. 1:25). Paul reminded them that they had said a collective “yes” to the truth of his preaching and teaching.

1:21 He who establishes us. Christ’s saving work of grace stabilizes believers and places them on a firm foundation in Him (cf. Rom. 16:25; 1 Cor. 15:58; 1 Pet. 5:10).

1:21, 22 Christ…God…Spirit. A clear reference to the 3 members of the Trinity. The authenticity of Paul’s spiritual life and that of every genuine believer is verified by these 4 divine works (“establishes us,” “anointed us,” “sealed us,” “given us the Spirit”) accomplished in their lives. For the critics to attack Paul’s authenticity was equal to tearing down God’s work as well as the church’s unity.

1:21 anointed. This word is borrowed from a commissioning service that would symbolically set apart kings, prophets, priests, and special servants. The Holy Spirit sets apart believers and empowers them for the service of gospel proclamation and ministry (cf. Acts 1:8; 1 John 2:20, 27).

1:22 sealed us. Refers to the ancient practice of placing soft wax on a document and imprinting the wax with a stamp that indicated authorship or ownership, authenticity, and protection. The Holy Spirit attaches all these meanings to His act of spiritually sealing believers (see notes on Eph. 1:13; cf. Hag. 2:23; Eph. 4:30). guarantee. A pledge or down payment. The Spirit is the down payment on the believer’s eternal inheritance (see note on Eph. 1:13, 14; cf. 2 Pet. 1:4, 11).

1:23 God as witness. See note on v. 18. to spare you. Paul finally explained why he said he was coming, but did not. He did not come earlier because he wanted them to have time to repent of and correct their sinful behavior (see Introduction to 1 Corinthians: Background and Setting; see note on 1 Cor. 4:21). He waited instead for a report from Titus before taking further action (see chap. 7), hoping he would not have to come again, as he had earlier, to face their rebellion.

1:24 Not that we have dominion over your faith. Paul did not want to lord it over the Corinthians when he ministered and worked among them (see notes on 1 Pet. 5:2, 3).

2 Corinthians 2

2:1 come again…in sorrow. Paul, who had already had a painful confrontation at Corinth (see Introduction: Background and Setting), was not eager to have another one (see note on 1:23).

2:2 Although Paul was sensitive to the Corinthians’ pain and sadness from the past confrontation, because of his commitment to purity he would confront them again if necessary. “The one who is made sorrowful” refers to one convicted by his sin. In particular, there was apparently on Paul’s last visit, a man in the church who confronted him with the accusations taken from the false teachers. The church had not dealt with that man in Paul’s defense, and Paul was deeply grieved over that lack of loyalty. The only thing that would bring Paul joy would be repentance from such a one and any who agreed with him, and Paul had been waiting for it.

2:3 I wrote this very thing. Paul’s reason for writing was that those in sin would repent—then there could be mutual joy when the apostle came.

2:4 Paul again wanted them to know that his motive in dealing with them in the severe letter (see Introduction: Background and Setting) and 1 Corinthians (see Introduction to 1 Corinthians: Background and Setting) was not harsh but loving.

2:5–11 This passage is one of the best texts in all of Scripture on the godly motivation and rationale for forgiveness.

2:5 if anyone has caused grief. The Gr. construction of this clause assumes the condition to be true—Paul is acknowledging the reality of the offense and its ongoing effect, not on him, but on the church. With this deflection of any personal vengeance, he sought to soften the charge against the penitent offender and allow the church to deal with the man and those who were with him objectively, apart from Paul’s personal anguish or offense.

2:6 punishment…inflicted by the majority. This indicates that the church in Corinth had followed the biblical process in disciplining the sinning man (cf. Matt. 18:15–20; 1 Cor. 5:4–13; 2 Thess. 3:6, 14). The Gr. word for “punishment,” used frequently in secular writings but only here in the NT, denoted an official legal penalty or commercial sanction that was enacted against an individual or group (city, nation). is sufficient. The process of discipline and punishment was enough; now it was time to show mercy because the man had repented (cf. Matt. 18:18, 23–35; Gal. 6:1, 2; Eph. 4:32; Col. 3:13; Heb. 12:11).

2:7 to forgive. It was time to grant forgiveness so the man’s joy would be restored (cf. Ps. 51:12, 14; Is. 42:2, 3). Paul knew there was—and is—no place in the church for man-made limits on God’s grace, mercy, and forgiveness toward repentant sinners. Such restrictions could only rob the fellowship of the joy of unity (cf. Matt. 18:34, 35; Mark 11:25, 26).

2:10 in the presence of Christ. Paul was constantly aware that his entire life was lived in the sight of God, who knew everything he thought, did, and said (cf. v. 17; 4:2; 2 Tim. 4:1).

2:11 devices. The devil wants to produce sin and animosity that will destroy church unity. He uses every possible approach to accomplish this—from legalism to libertinism, intolerance to excessive tolerance (cf. 11:13, 14; Eph. 4:14; 6:11, 12; 1 Pet. 5:8). Paul used a different word (but with similar meaning) for “devices” (wiles) in Eph. 6:11. It, along with the words for “take advantage” and “ignorant,” strongly implies that Satan targets the believer’s mind, but God has provided protection by unmasking Satan’s schemes in Scripture, along with providing the counteracting truth.

2:12 when I came to Troas. “Troas” was a seaport city N of Ephesus in the western Asia Minor province of Mysia (cf. Acts 16:7). The riots in Ephesus probably caused Paul to leave for Troas, but his main reason for going was to meet Titus, returning from Corinth after delivering “the severe letter” (v. 4), and to hear how the Corinthians had responded to that letter (see Introduction: Background and Setting). a door was opened to me. God sovereignly provided a great evangelistic opportunity for Paul, which may have led to the planting of the church in Troas (cf. Acts 20:5–12). Because of the success of his preaching, Paul was assured that this opportunity was from God (cf. 1 Cor. 16:8, 9).

2:13 I had no rest in my spirit. Paul’s concern for the problems in the Corinthian church and how its members were responding to both those problems and his instructions caused Paul debilitating restlessness and anxiety (cf. 7:5, 6). These concerns became so heavy and distracting that he was unable to give full attention to his ministry. Titus. One of Paul’s most important Gentile converts and closest associates in ministry (see notes on v. 12; Gal. 2:1; see Introduction to Titus: Background and Setting). taking my leave of them. Because of his troubled heart and mind and his anxiety to see Titus, Paul turned his back on the open door in Troas. Macedonia. A province that bordered the NW shore of the Aegean Sea, N of Achaia (see Introduction to 1 Thessalonians: Background and Setting; see note on Acts 16:9). Paul headed there in hopes of intersecting with Titus, whom he knew would have to pass through there on his journey back from Corinth.

2:14 Now thanks be to God. Paul made an abrupt transition from his narrative and looked above and beyond his troubles to praise and thank God. By turning from the difficulties of ministry and focusing on the privileges of his position in Christ, Paul regained his joyful perspective. He picked the narrative back up in 7:5. leads us in triumph in Christ. Paul drew from the imagery of the official and exalted Roman ceremony called the Triumph, in which a victorious general was honored with a festive, ceremonial parade through the streets of Rome. First, Paul gave thanks for being led by a sovereign God at all times (cf. 1 Tim. 1:17); and second, for the promised victory in Jesus Christ (cf. Matt. 16:18; Rom. 8:37; Rev. 6:2). diffuses the fragrance of His knowledge. Paul was also grateful for the privilege of being used as an influence for Christ (cf. Rom. 10:14, 15) wherever he went. The imagery comes from the strong, sweet smell of incense from censers in the Triumph parade, which, along with the fragrance of crushed flowers strewn under horses’ hooves, produced a powerful aroma that filled the city. By analogy, every believer is transformed and called by the Lord to be an influence for His gospel throughout the world.

2:15 to God the fragrance of Christ. Paul was further thankful for the privilege of pleasing God. Continuing his analogy, Paul pictured God as the emperor at the end of the Triumph who also smells the pervasive fragrance and is pleased with the victorious efforts it represents. Wherever God’s servant is faithful and is an influence for the gospel, God is pleased (cf. 5:9; Matt. 25:21).

2:16 the aroma of death…life. Paul used the style of Heb. superlatives to emphasize the twofold effect of gospel preaching. To some, the message brings eternal life and ultimate glorification. To others, it is a stumbling stone of offense that brings eternal death (cf. 1 Pet. 2:6–8). sufficient for these things. No one in his own strength is adequate or competent to serve God in the ways and with the power that Paul has been describing (cf. 3:5; 1 Cor. 15:10; Gal. 2:20; Eph. 1:19; 3:20; Phil. 2:13; Col. 1:29).

2:17 not, as so many. Or, “not as the majority.” This specifically refers to the false teachers in Corinth and to the many other teachers and philosophers of that day who operated by human wisdom (cf. 1 Cor. 1:19, 20). peddling. From a Gr. verb that means “to corrupt,” this word came to refer to corrupt hucksters, or con men who by their cleverness and deception were able to sell as genuine an inferior product that was only a cheap imitation. The false teachers in the church were coming with clever, deceptive rhetoric to offer a degraded, adulterated message that mixed paganism and Jewish tradition. They were dishonest men seeking personal profit and prestige at the expense of gospel truth and people’s souls. in the sight of God. See note on v. 10.

2 Corinthians 3

3:1–6 The false teachers in Corinth constantly attacked Paul’s competency as a minister of the gospel; these verses form his defense.

3:1 Because Paul did not want to allow the false teachers to accuse him of being proud, he began his defense by posing two questions rather than making any overt claims. Do we begin again to commend ourselves? The Gr. word for “commend” means “to introduce.” Thus Paul was asking the Corinthians if he needed to reintroduce himself, as if they had never met, and prove himself once more. The form of the question demanded a negative answer. letters of commendation. The false teachers also accused Paul of not possessing the appropriate documents to prove his legitimacy. Such letters were often used to introduce and authenticate someone to the first-century churches (cf. 1 Cor. 16:3, 10, 11). The false teachers undoubtedly arrived in Corinth with such letters, which they may have forged (cf. Acts 15:1, 5) or obtained under false pretenses from prominent members of the Jerusalem church. Paul’s point was that he did not need secondhand testimony when the Corinthians had firsthand proof of his sincere and godly character, as well as the truth of his message that regenerated them.

3:2 written in our hearts. An affirmation of Paul’s affection for the believers in Corinth—he held them close to his heart (cf. 12:15). known and read by all men. The transformed lives of the Corinthians were Paul’s most eloquent testimonial, better than any secondhand letter. Their changed lives were like an open letter that could be seen and read by all men as a testimony to Paul’s faithfulness and the truth of his message.

3:3 epistle of Christ. The false teachers did not have a letter of commendation signed by Christ, but Paul had the Corinthian believers’ changed lives as proof that Christ had transformed them. written not with ink. Paul’s letter was no human document written with ink that can fade. It was a living one. Spirit of the living God. Paul’s letter was alive, written by Christ’s divine, supernatural power through the transforming work of the Holy Spirit (cf. 1 Cor. 2:4, 5; 1 Thess. 1:5). tablets of stone. A reference to the Ten Commandments (see notes on Ex. 24:12; 25:16). tablets of flesh…of the heart. More than just writing His law on stone, God was writing His law on the hearts of those people He transformed (cf. Jer. 31:33; 32:38, 39; Ezek. 11:19; 36:26, 27). The false teachers claimed external adherence to the Mosaic law as the basis of salvation, but the transformed lives of the Corinthians proved that salvation was an internal change wrought by God in the heart.

3:4 such trust. The Gr. word for “trust” can mean “to win.” Paul was confident in his ministry, and that confidence resulted in his ability to stay the course and continue moving toward the goal (cf. Acts 4:13, 29).

3:5 sufficient. See note on 2:16. to think of anything. The Gr. word for “think” can also mean “to consider” or “to reason.” Paul disdained his own ability to reason, judge, or assess truth. Left to his own abilities, he was useless. He was dependent on divine revelation and the Holy Spirit’s power. our sufficiency is from God. Only God can make a person adequate to do His work, and Paul realized that truth (see note on 2:16; cf. 9:8, 10; 2 Thess. 2:13).

3:6 new covenant. The covenant that provides forgiveness of sins through the death of Christ (see notes on Jer. 31:31–34; Matt. 26:28; Heb. 8:7–12). the letter. A shallow, external conformity to the law that missed its most basic requirement of absolutely holy and perfect love for God and man (Matt. 22:34–40) and distorted its true intention, which was to make a person recognize his sinfulness (cf. Rom. 2:27–29). the Spirit. The Holy Spirit. the letter kills, but the Spirit gives life. The letter kills in two ways: 1) it results in a living death. Before Paul was converted, he thought he was saved by keeping the law, but all it did was kill his peace, joy, and hope; and 2) it results in spiritual death. His inability to truly keep the law sentenced him to an eternal death (see notes on Rom. 7:9–11; cf. Rom. 5:12; Gal. 3:10). Only Jesus Christ through the agency of the Holy Spirit can produce eternal life in one who believes.

3:7–18 A true minister of God preaches the New Covenant, thus Paul featured the glory of the New Covenant in these verses.

3:7 the ministry of death. The law is a killer (v. 6) in the sense that it brings knowledge of sin. It acts as a ministry of death because no one can satisfy the demands of the law on his own and is therefore condemned (cf. Gal. 3:22; see notes on Rom. 7:1–13; 8:4; Gal. 3:10–13; 3:19—4:5). was glorious. When God gave Moses the law, His glory appeared on the mountain (Ex. 19:10–25; 20:18–26). Paul was not depreciating the law; he was acknowledging that it was glorious because it reflected God’s nature, will, and character (see notes on Ex. 33:18–34:7). could not look steadily at the face of Moses. The Israelites could not look intently or stare at Moses’ face for too long because the reflective glory of God was too bright for them. It was similar to staring into the sun (see notes on Ex. 34:29–35). the glory of his countenance. When God manifested Himself, He did so by reducing His attributes to visible light. That’s how God manifested Himself to Moses (Ex. 34:29), whose face in turn reflected the glory of God to the people (cf. the Transfiguration of Jesus in Matt. 17:1–8; 2 Pet. 1:16–18; and His second coming in Matt. 24:29, 30; 25:31).

3:8, 9 ministry of the Spirit…exceeds much more in glory. The “ministry of the Spirit” is Paul’s descriptive term for the New Covenant (see notes on Jer. 31:31–34; Matt. 26:28; 1 Cor. 11:25; Heb. 8:8, 13; 9:15; 12:24). Paul is arguing that if such glory attended the giving of the law under the ministry that brought death, how much more glorious will be the ministry of the Spirit in the New Covenant which brings righteousness. The law pointed to the superior New Covenant and thus a glory that must also be superior.

3:9 ministry of condemnation. Another name for the ministry of death (see note on v. 7). ministry of righteousness. The New Covenant. The emphasis here is on the righteousness it provides (cf. Rom. 3:21, 22; Phil. 3:9).

3:11 what is passing away. The law had a fading glory (cf. v. 7). It was not the final solution or the last word on the plight of sinners. what remains. The New Covenant is “what” remains because it is the consummation of God’s plan of salvation. It has permanent glory.

3:12 such hope. The belief that all the promises of the New Covenant will occur. It is hope in total and complete forgiveness of sins for those who believe the gospel (cf. Rom. 8:24, 25; Gal. 5:5; Eph. 1:18; 1 Pet. 1:3, 13, 21). boldness of speech. The Gr. word for “boldness” means “courageously.” Because of his confidence, Paul preached the New Covenant fearlessly, without any hesitation or timidity.

3:13 Moses, who put a veil over his face. This physical action pictured the fact that Moses did not have the confidence or boldness of Paul because the Old Covenant was veiled. It was shadowy. It was made up of types, pictures, symbols, and mystery. Moses communicated the glory of the Old Covenant with a certain obscurity (cf. 1 Pet. 1:10, 11).

3:14, 15 the same veil remains…a veil lies on their heart. The “veil” here represents unbelief. Those Israelites did not grasp the glory of the Old Covenant because of their unbelief. As a result, the meaning of the Old Covenant was obscure to them (cf. Heb. 3:8, 15; 4:7). Paul’s point was that just as the Old Covenant was obscure to the people of Moses’ day, it was still obscure to those who trusted in it as a means of salvation in Paul’s day. The veil of ignorance obscures the meaning of the Old Covenant to the hardened heart (cf. John 5:38).

3:14 the veil is taken away in Christ. Without Christ the OT is unintelligible. But when a person comes to Christ, the veil is lifted and his spiritual perception is no longer impaired (Is. 25:6–8). With the veil removed, believers are able to see the glory of God revealed in Christ (John 1:14). They understand that the law was never given to save them, but to lead them to the One who would.

3:17 the Lord is the Spirit. Yahweh of the OT is the same Lord who is saving people in the New Covenant through the agency of the Holy Spirit. The same God is the minister of both the Old and New Covenants. there is liberty. Freedom from sin and the futile attempt to keep the demands of the law as a means of earning righteousness (cf. John 8:32–36; Rom. 3:19, 20). The believer is no longer in bondage to the law’s condemnation and Satan’s dominion.

3:18 we all. Not just Moses, or prophets, apostles, and preachers, but all believers. with unveiled face. Believers in the New Covenant have nothing obstructing their vision of Christ and His glory as revealed in the Scripture. beholding as in a mirror. Paul’s emphasis here is not so much on the reflective capabilities of the mirror as it is on the intimacy of it. A person can bring a mirror right up to his face and get an unobstructed view. Mirrors in Paul’s day were polished metal (see note on James 1:23), and thus offered a far from perfect reflection. Though the vision is unobstructed and intimate, believers do not see a perfect representation of God’s glory now, but will one day (cf. 1 Cor. 13:12). being transformed. A continual, progressive transformation (see note on Rom. 12:2). into the same image. As they gaze at the glory of the Lord, believers are continually being transformed into Christlikeness. The ultimate goal of the believer is to be like Christ (cf. Rom. 8:29; Phil. 3:12–14; 1 John 3:2), and by continually focusing on Him the Spirit transforms the believer more and more into His image. from glory to glory. From one level of glory to another level of glory—from one level of manifesting Christ to another. This verse describes progressive sanctification. The more believers grow in their knowledge of Christ, the more He is revealed in their lives (cf. Phil. 3:12–14).

2 Corinthians 4

4:1 this ministry. The New Covenant gospel of Jesus Christ. lose heart. A strong Gr. term which refers to abandoning oneself to cowardly surrender. That was not how Paul responded to the continual attacks he faced. The task of ministering the New Covenant was too noble to lose heart over (cf. Gal. 6:9; Eph. 3:13). Since God had called him to proclaim it, Paul could not abandon his calling. Instead, he trusted God to strengthen him (cf. Acts 20:24; 1 Cor. 9:16, 17; Col. 1:23, 25).

4:2 we have renounced the hidden things of shame. “Renounced” means “to turn away from” or “to repent,” and “shame” means “ugly” or “disgraceful.” The phrase “hidden things of shame” refers to secret immoralities, hypocrisies, and the sins hidden deep in the darkness of one’s life. At salvation every believer repents and turns away from such sin and devotes his life to the pursuit of godliness. This appears to be a reply by Paul to a direct and slanderous accusation against him, that he was a hypocrite, whose mask of piety hid a corrupt and shameful life. handling…deceitfully. This Gr. word means “to tamper with,” and was used in non-biblical sources to speak of the dishonest business practice of diluting wine with water. The false teachers accused Paul of being a deceiver (“craftiness”) who was twisting and perverting the teaching of Jesus and the OT Scripture.

4:3 if our gospel is veiled…to those who are perishing. The false teachers accused Paul of preaching an antiquated message. So Paul showed that the problem was not with the message or the messenger, but with the hearers headed for hell (cf. 1 Cor. 2:14). The preacher cannot persuade people to believe; only God can do that.

4:4 the god of this age. Satan (cf. Matt. 4:8; John 12:31; 14:30; 16:11; Eph. 2:2; 2 Tim. 2:26; 1 John 5:19). this age. The current world mind-set expressed by the ideals, opinions, goals, hopes, and views of the majority of people. It encompasses the world’s philosophies, education, and commerce. See notes on 10:5. has blinded. Satan blinds men to God’s truth through the world system he has created. Without a godly influence, man left to himself will follow that system, which panders to the depravity of unbelievers and deepens their moral darkness (cf. Matt. 13:19). Ultimately, it is God who allows such blindness (John 12:40). image of God. Jesus Christ is the exact representation of God Himself (see notes on Col. 1:15; 2:9; Heb. 1:3).

4:5 we do not preach ourselves. The false teachers accused Paul of preaching for his own benefit, yet they were the ones guilty of doing so. In contrast, Paul was always humble (12:5, 9; cf. 1 Cor. 2:3); he never promoted himself, but always preached Christ Jesus as Lord (1 Cor. 2:2).

4:6 commanded light to shine out of darkness. A direct reference to God as Creator, who commanded physical light into existence (Gen. 1:3). the light of the knowledge of the glory of God. The same God who created physical light in the universe is the same God who must create supernatural light in the soul and usher believers from the kingdom of darkness to His kingdom of light (Col. 1:13). The light is expressed as “the knowledge of the glory of God.” That means to know that Christ is God incarnate. To be saved, one must understand that the glory of God shone in Jesus Christ. That is the theme of John’s gospel (see note on John 1:4, 5).

4:7 this treasure. See note on v. 1. earthen vessels. The Gr. word means “baked clay,” and refers to clay pots. They were cheap, breakable, and replaceable, but they served necessary household functions. Sometimes they were used as a vault to store valuables, such as money, jewelry, or important documents. But they were most often used for holding garbage and human waste. The latter is the use Paul had in mind, and it was how Paul viewed himself—as lowly, common, expendable, and replaceable (cf. 1 Cor. 1:20–27; 2 Tim. 2:20, 21). excellence of the power may be of God and not of us. By using frail and expendable people, God makes it clear that salvation is the result of His power and not any power His messengers could generate (cf. 2:16). The great power of God overcomes and transcends the clay pot. The messenger’s weakness is not fatal to what he does; it is essential (cf. 12:9, 10).

4:8, 9 Here Paul gave 4 contrasting metaphors to show that his weakness did not cripple him, but actually strengthened him (cf. 6:4–10; 12:7–10).

4:10 always carrying about in the body the dying of the Lord Jesus. “Always” indicates that the suffering Paul experienced was endless. And the suffering was a result of attacks against the “Lord Jesus,” not Paul and other believers. Those who hated Jesus took out their vengeance on those who represented Him (cf. John 15:18–21; Gal. 6:17; Col. 1:24). that the life of Jesus also may be manifested in our body. Through Paul’s weakness, Christ was put on display (cf. Gal. 2:20). His suffering, the false apostles said, was evidence that God was not with him and he was a fraud. On the contrary, Paul affirmed that his suffering was the badge of his loyalty to Christ and the source of his power (12:9, 10).

4:11 delivered to death. Refers to the transferring of a prisoner to the executioner. It was used to refer to Christ’s being delivered to those who crucified Him (Matt. 27:2). In this case, it refers to the potential physical death constantly faced by those who represented Christ. our mortal flesh. Another term for Paul’s humanness—his physical body (cf. v. 10; 5:3).

4:12 Paul faced death every day, yet he was willing to pay that price if it meant salvation for those to whom he preached (cf. Phil. 2:17; Col. 1:24; 2 Tim. 2:10).

4:13 Paul remained true to his convictions, no matter the cost. He was not a pragmatist who would alter his message to suit his listeners. He was convinced of the power of God to act through the message he preached. spirit of faith. The attitude of faith, not the Holy Spirit. Paul had the same conviction about the power of the message as did the psalmist (see following note). I believed and therefore I spoke. A quotation from the LXX (the Gr. translation of the OT) version of Ps. 116:10. In the midst of his troubles, the psalmist confidently asked God to deliver him out of his troubles. He could confidently do so because he believed God would answer his prayer.

4:15 to the glory of God. The ultimate goal of all that the believer does (see note on 1 Cor. 10:31).

4:16 we do not lose heart. See note on v. 1. our outward man is perishing. The physical body is in the process of decay and will eventually die. On the surface Paul was referring to the normal aging process, but with the added emphasis that his lifestyle sped up that process. While not an old man, Paul wore himself out in ministry, both in the effort and pace he maintained, plus the number of beatings and attacks he absorbed from his enemies (cf. 6:4–10; 11:23–27). inward man. The soul of every believer i.e., the new creation—the eternal part of the believer (cf. Eph. 4:24; Col. 3:10). being renewed. The growth and maturing process of the believer is constantly occurring. While the physical body is decaying, the inner self of the believer continues to grow and mature into Christlikeness (cf. Eph. 3:16–20).

4:17 our light affliction…for a moment. The Gr. word for “light” means “a weightless trifle” and “affliction” refers to intense pressure. From a human perspective, Paul’s own testimony lists a seemingly unbearable litany of sufferings and persecutions he endured throughout his life (11:23–33), yet he viewed them as weightless and lasting for only a brief moment. eternal weight of glory. The Gr. word for “weight” refers to a heavy mass. For Paul, the future glory he would experience with the Lord far outweighed any suffering he experienced in this world (cf. Rom. 8:17, 18; 1 Pet. 1:6, 7). Paul understood that the greater the suffering, the greater would be his eternal glory (cf. 1 Pet. 4:13).

4:18 things which are seen…not seen. Endurance is based on one’s ability to look beyond the physical to the spiritual; beyond the present to the future, and beyond the visible to the invisible. Believers must look past what is temporary—what is perishing (i.e., the things of the world). things…not seen are eternal. Pursuing God, Christ, the Holy Spirit, and the souls of men should consume the believer.

2 Corinthians 5

5:1 earthly house…tent. Paul’s metaphor for the physical body (cf. 2 Pet. 1:13, 14). The imagery was quite natural for that time because many people were nomadic tent dwellers, and Paul as a tentmaker (Acts 18:3) knew much about tents’ characteristics. Also, the Jewish tabernacle had symbolized God’s presence among the people as they left Egypt and became a nation. Paul’s point is that like a temporary tent, man’s earthly existence is fragile, insecure, and lowly (cf. 1 Pet. 2:11). a building from God. Paul’s metaphor for the believer’s resurrected, glorified body (cf. 1 Cor. 15:35–50). “Building” implies solidity, security, certainty, and permanence, as opposed to the frail, temporary, uncertain nature of a tent. Just as the Israelites replaced the tabernacle with the temple, so believers ought to long to exchange their earthly bodies for glorified ones (see notes on 4:16; Rom. 8:19–23; 1 Cor. 15:35–50; Phil. 3:20, 21). a house…in the heavens. A heavenly, eternal body. Paul wanted a new body that would forever perfectly express his transformed nature. not made with hands. A glorified body, by definition, is not of this earthly creation (see notes on Mark 14:58; Heb. 9:11; cf. John 2:19; Col. 2:11).

5:2 we groan. Paul had a passionate longing to be free from his earthly body and all the accompanying sins, frustrations, and weaknesses that were so relentless (see notes on Rom. 7:24; 8:23). clothed with our habitation…from heaven. The perfections of immortality (see notes on v. 1).

5:3 we shall not be found naked. Paul clarified the fact that the believer’s hope for the next life is not a disembodied spiritual life, but a real, eternal, resurrection body. Unlike the pagans who viewed matter as evil and spirit as good, Paul knew that Christian death would not mean being released into a nebulous, spiritual infinity. Rather, it would mean the receiving of a glorified, spiritual, immortal, perfect, qualitatively different but nonetheless real body, just as Jesus received (see notes on 1 Cor. 15:35–44; Phil. 3:20, 21; cf. 1 John 3:2).

5:4 unclothed…further clothed. See notes on vv. 2, 3. Paul reiterated that he could hardly wait to get his glorified body (cf. Phil. 1:21–23). mortality…swallowed up by life. Paul wanted the fullness of all that God had planned for him in eternal life, when all that is earthly and human will cease to be.

5:5 for this very thing. More precisely translated “purpose.” Paul emphatically states that the believer’s heavenly existence will come to pass according to God’s sovereign purpose (see notes on Rom. 8:28–30; cf. John 6:37–40, 44). God…has given us the Spirit. See notes on 1:22; Rom. 5:5; Eph. 1:13; cf. Phil. 1:6. guarantee. See notes on 1:22; Eph. 1:13.

5:6 at home in the body…absent from the Lord. While a believer is alive on earth he is away from the fullness of God’s presence. However, Paul was not saying he had absolutely no contact, because there is prayer, the indwelling Spirit, and fellowship through the Word. Paul was simply expressing a heavenly homesickness, a strong yearning to be at home with his Lord (cf. Ps. 73:25; 1 Thess. 4:17; Rev. 21:3, 23; 22:3).

5:7 The Christian can hope for a heaven he has not seen. He does so by believing what Scripture says about it and living by that belief (see note on Heb. 11:1; cf. John 20:29).

5:8 absent from the body…present with the Lord. Because heaven is a better place than earth, Paul would rather have been there, with God. This sentiment simply states Paul’s feelings and longings of v. 6 from a reverse perspective (see notes on Phil. 1:21, 23).

5:9 we make it our aim. Paul was speaking of his ambition in life, but not the kind of proud, selfish desire that “ambition”expresses in English. “Aim” is from the Gr. word that means “to love what is honorable.” Paul demonstrated that it is right and noble for the believer to strive for excellence, spiritual goals, and all that is honorable before God (cf. Rom. 15:20; 1 Tim. 3:1). whether present or absent. See notes on vv. 6, 8. Paul’s ambition was not altered by his state of being—whether he should be in heaven or on earth—he cared how he lived for the Lord (see notes on Rom. 14:6; Phil. 1:20; cf. 1 Cor. 9:27). well pleasing to Him. This was Paul’s highest goal (cf. 1 Cor. 4:1–5), and should be so for every believer (cf. Rom. 12:2; Eph. 5:10; Col. 1:9; 1 Thess. 4:1). The term translated “well pleasing” is the same one used in Titus 2:9 to describe slaves who were passionate to please their masters.

5:10 This describes the believer’s deepest motivation and highest aim in pleasing God—the realization that every Christian is inevitably and ultimately accountable to Him. the judgment seat of Christ. “Judgment seat” metaphorically refers to the place where the Lord will sit to evaluate believers’ lives for the purpose of giving them eternal rewards. It is translated from the Gr. word be¯ma, which was an elevated platform where victorious athletes (e.g., during the Olympics) went to receive their crowns. The term is also used in the NT to refer to the place of judging, as when Jesus stood before Pontius Pilate (Matt. 27:19; John 19:13), but here the reference is definitely from the athletic analogy. Corinth had such a platform where both athletic rewards and legal justice were dispensed (Acts 18:12–16), so the Corinthians understood Paul’s reference. the things done in the body. Actions which happened during the believer’s time of earthly ministry. This does not include sins, since their judgment took place at the cross (Eph. 1:7). Paul was referring to all those activities believers do during their lifetimes, which relate to their eternal reward and praise from God. What Christians do in their temporal bodies will, in His eyes, have an impact for eternity (see notes on 1 Cor. 4:3–5; cf. Rom. 12:1, 2: Rev. 22:12). whether good or bad. These Gr. terms do not refer to moral good and moral evil. Matters of sin have been completely dealt with by the death of the Savior. Rather, Paul was comparing worthwhile, eternally valuable activities with useless ones. His point was not that believers should not enjoy certain wholesome, earthly things, but that they should glorify God in them and spend most of their energy and time with what has eternal value (see notes on 1 Cor. 3:8–14).

5:11 the terror of the Lord. This is more clearly rendered, “the fear of the Lord.” It is not referring to being afraid, but to Paul’s worshipful reverence for God as his essential motivation to live in such a way as to honor his Lord and maximize his reward for his Lord’s glory (cf. 7:1; Prov. 9:10; Acts 9:31). we persuade men. The Gr. word for “persuade” means to seek someone’s favor, as in getting the other person to see you in a certain favorable or desired way (cf. Gal. 1:10). This term can mean gospel preaching (Acts 18:4; 28:23), but here Paul was persuading others not about salvation, but about his own integrity. The Corinthians’ eternal reward would be affected if they defected to the false teachers and left the divine teaching of Paul. well known. Paul’s true spiritual condition of sincerity and integrity was manifest to God (see notes on 1:12; cf. Acts 23:1; 24:16), and he also wanted the Corinthians to believe the truth about him.

5:12 boast in appearance. Those who have no integrity, such as Paul’s opponents at Corinth, have to take pride in externals, which can be any false doctrine accompanied by showy hypocrisy (cf. Matt. 5:20; 6:1; Mark 7:6, 7).

5:13 beside ourselves. This Gr. phrase usually means to be insane, or out of one’s mind, but here Paul used the expression to describe himself as one dogmatically devoted to truth. In this way, he answered those critics who claimed he was nothing more than an insane fanatic (cf. John 8:48; Acts 26:22–24). of sound mind. The original word meant to be moderate, sober minded, and in complete control. Paul also behaved this way among the Corinthians as he defended his integrity and communicated truth to them.

5:14 the love of Christ. Christ’s love for Paul and all believers at the cross (cf. Rom. 5:6–8). Christ’s loving, substitutionary death motivated Paul’s service for Him (cf. Gal. 2:20; Eph. 3:19). compels. This refers to pressure that causes action. Paul emphasized the strength of his desire to offer his life to the Lord. One died for all. This expresses the truth of Christ’s substitutionary death. The preposition “for” indicates He died “in behalf of,” or “in the place of” all (cf. Is. 53:4–12; Gal. 3:13; Heb. 9:11–14). This truth is at the heart of the doctrine of salvation. God’s wrath against sin required death; Jesus took that wrath and died in the sinner’s place. Thus He took away God’s wrath and satisfied God’s justice as a perfect sacrifice (see notes on v. 21; Rom. 5:6–11, 18, 19; 1 Tim. 2:5, 6; cf. Eph. 5:2; 1 Thess. 5:10; Titus 2:14; 1 Pet. 2:24). then all died. Everyone who died in Christ receives the benefits of His substitutionary death (see notes on Rom. 3:24–26; 6:8). With this short phrase, Paul defined the extent of the atonement and limited its application. This statement logically completes the meaning of the preceding phrase, in effect saying, “Christ died for all who died in Him,” or “One died for all, therefore all died” (see notes on vv. 19–21; cf. John 10:11–16; Acts 20:28). Paul was overwhelmed with gratitude that Christ loved him and was so gracious as to make him a part of the “all” who died in Him.

5:15 As he defended his integrity to the Corinthians, Paul wanted them to know that his old, self-centered life was finished and that he had an all-out desire to live righteously. For all genuine believers, their death in Christ is not only a death to sin, but a resurrection to a new life of righteousness (see notes on Rom. 6:3, 4, 8, 10; cf. Gal. 2:19, 20; Col. 3:3).

5:16 Since Paul’s conversion, his priority was to meet people’s spiritual needs (cf. Acts 17:16; Rom. 1:13–16; 9:1–3; 10:1). according to the flesh. Paul no longer evaluated people according to external, human, worldly standards (cf. 10:3). we know Him thus no longer. Paul, as a Christian, also no longer had merely a fallible, human assessment of Jesus Christ (cf. Acts 9:1–6; 26:9–23).

5:17 in Christ. These two words comprise a brief but most profound statement of the inexhaustible significance of the believer’s redemption, which includes the following: 1) the believer’s security in Christ, who bore in His body God’s judgment against sin; 2) the believer’s acceptance in Him with whom God alone is well pleased; 3) the believer’s future assurance in Him who is the resurrection to eternal life and the sole guarantor of the believer’s inheritance in heaven; and 4) the believer’s participation in the divine nature of Christ, the everlasting Word (cf. 2 Pet. 1:4). new creation. This describes something that is created at a qualitatively new level of excellence. It refers to regeneration or the new birth (cf. John 3:3; Eph. 2:1–3; Titus 3:5; 1 Pet. 1:23; 1 John 2:29; 3:9; 5:4). This expression encompasses the Christian’s forgiveness of sins paid for in Christ’s substitutionary death (cf. Gal. 6:15; Eph. 4:24). old things have passed away. After a person is regenerate, old value systems, priorities, beliefs, loves, and plans are gone. Evil and sin are still present, but the believer sees them in a new perspective (see note on v. 16), and they no longer control him. all things…new. The Gr. grammar indicates that this newness is a continuing condition of fact. The believer’s new spiritual perception of everything is a constant reality for him, and he now lives for eternity, not temporal things. James identifies this transformation as the faith that produces works (see notes on Eph. 2:10; James 2:14–25).

5:18 all things are of God. Many modern translations add the article “these” before “things,” which connects the word “things” to all that Paul has just asserted in vv. 14–17. All the aspects related to someone’s conversion and newly transformed life in Christ are accomplished by a sovereign God. Sinners on their own cannot decide to participate in these new realities (see note on Rom. 5:10; cf. 1 Cor. 8:6; 11:12; Eph. 2:1). ministry of reconciliation. This speaks to the reality that God wills sinful men to be reconciled to Himself (cf. Rom. 5:10; Eph. 4:17–24). God has called believers to proclaim the gospel of reconciliation to others (cf. 1 Cor. 1:17). The concept of service, such as waiting on tables, derives from the Gr. word for “ministry.” Lit. God wants Christians to accept the privilege of serving unbelievers by proclaiming a desire to be reconciled.

5:19 God was in Christ. God by His own will and design used His Son, the only acceptable and perfect sacrifice, as the means to reconcile sinners to Himself (see notes on v. 18; Acts 2:23; Col. 1:19, 20; cf. John 14:6; Acts 4:12; 1 Tim. 2:5, 6). reconciling the world. God initiates the change in the sinner’s status in that He brings him from a position of alienation to a state of forgiveness and right relationship with Himself. This again is the essence of the gospel. The word “world” should not be interpreted in any universalistic sense, which would say that everyone will be saved, or even potentially reconciled. “World” refers rather to the entire sphere of mankind or humanity (cf. Titus 2:11; 3:4), the category of beings to whom God offers reconciliation—people from every ethnic group, without distinction. The intrinsic merit of Christ’s reconciling death is infinite and the offer is unlimited. However, actual atonement was made only for those who believe (cf. John 10:11, 15; 17:9; Acts 13:48; 20:28; Rom. 8:32, 33; Eph. 5:25). The rest of humanity will pay the price personally for their own sin in eternal hell. imputing. This may also be translated “reckoning,” or “counting.” This is the heart of the doctrine of justification whereby God declares the repentant sinner righteous and does not count his sins against him because He covers him with the righteousness of Christ the moment he places wholehearted faith in Christ and His sacrificial death (see notes on Rom. 3:24—4:5; cf. Ps. 32:2; Rom. 4:8). word of reconciliation. See note on v. 18. Here Paul presents another aspect to the meaning of the gospel. He used the Gr. word for “word” (cf. Acts 13:26), which indicated a true and trustworthy message, as opposed to a false or unsure one. In a world filled with false messages, believers have the solid, truthful message of the gospel.

5:20 ambassadors. A term that is related to the more familiar Gr. word often translated “elder.” It described an older, more experienced man who served as a representative of a king from one country to another. Paul thus described his role—and the role of all believers—as a messenger representing the King of heaven with the gospel, who pleads with the people of the world to be reconciled to God, who is their rightful King (cf. Rom. 10:13–18). as though God were pleading. As believers present the gospel, God speaks (lit. “calls,” or “begs”) through them and urges unbelieving sinners to come in an attitude of faith and accept the gospel, which means to repent of their sins and believe on Jesus (cf. Acts 16:31; James 4:8).

5:21 Here Paul summarized the heart of the gospel, resolving the mystery and paradox of vv. 18–20, and explaining how sinners can be reconciled to God through Jesus Christ. These 15 Gr. words express the doctrines of imputation and substitution like no other single verse. who knew no sin. Jesus Christ, the sinless Son of God (see notes on Gal. 4:4, 5; cf. Luke 23:4, 14, 22, 47; John 8:46; Heb. 4:15; 7:26; 1 Pet. 1:19; 2:22–24; 3:18; Rev. 5:2–10). sin for us. God the Father, using the principle of imputation (see note on v. 19), treated Christ as if He were a sinner though He was not, and had Him die as a substitute to pay the penalty for the sins of those who believe in Him (cf. Is. 53:4–6; Gal. 3:10–13; 1 Pet. 2:24). On the cross, He did not become a sinner (as some suggest), but remained as holy as ever. He was treated as if He were guilty of all the sins ever committed by all who would ever believe, though He committed none. The wrath of God was exhausted on Him and the just requirement of God’s law met for those for whom He died. the righteousness of God. Another reference to justification and imputation. The righteousness that is credited to the believer’s account is the righteousness of Jesus Christ, God’s Son (see notes on Rom. 1:17; 3:21–24; Phil. 3:9). As Christ was not a sinner, but was treated as if He were, so believers who have not yet been made righteous (until glorification) are treated as if they were righteous. He bore their sins so that they could bear His righteousness. God treated Him as if He committed believers’ sins, and treats believers as if they did only the righteous deeds of the sinless Son of God.

2 Corinthians 6

6:1 to receive the grace of God in vain. Most of the Corinthians were saved but hindered by legalistic teaching regarding sanctification (see notes on 11:3; Gal. 6:1). Some were not truly saved but deceived by a gospel of works (cf. 13:5; Gal. 5:4), which was being taught by the false teachers. In either case, Paul’s proclamation of the gospel of grace would not have been having its desired effect, and he would have had cause for serious concern that his many months of ministry at Corinth were for nothing. Both cases also prevented the people from effectively assuming any “ministry of reconciliation.”

6:2 Paul emphasized his point by quoting Is. 49:8. He was passionately concerned that the Corinthians adhere to the truth because it was God’s time to save and they were messengers for helping to spread that message. now is the day of salvation. Paul applied Isaiah’s words to the present situation. There is a time in God’s economy when He listens to sinners and responds to those who are repentant—and it was and is that time (cf. Prov. 1:20–23; Is. 55:6; Heb. 3:7, 8; 4:7). However, there will also be an end to that time (cf. Gen. 6:3; Prov. 1:24–33; John 9:4), which is why Paul’s exhortation was so passionate.

6:3–10 Like Paul, any believer who engages in a faithful ministry of reconciliation should expect to be rejected and accepted, to be hated and loved, to encounter joy and hardship. This is what Jesus had already taught His disciples (cf. Matt. 5:10–16; Luke 12:2–12).

6:3 We give no offense in anything. The faithful ambassador of Christ does nothing to discredit his ministry, but everything he can to protect its integrity, the gospel’s integrity, and God’s integrity (cf. Rom. 2:24; 1 Cor. 9:27; Titus 2:1–10).

6:4 we commend ourselves as ministers of God. “Commend” means “introduce,” with the connotation of proving oneself (see note on 3:1). The most convincing proof is the patient endurance of character reflected in Paul’s hardships (v. 5) and the nature of his ministry (vv. 6, 7).

6:5 Here Paul commended himself to them by mentioning his faithfulness in enduring persecution and citing his diligence in ministry labors, to the point of anguished deprivations when necessary (see note on 4:17).

6:6 Paul commended himself positively by listing the important elements of the righteousness God had granted to him. by the Holy Spirit. Paul lived and walked by the power of the Spirit (see note on Gal. 5:16). It was the central reason that all the other positive elements of his endurance were a reality.

6:7 by the word of truth. The Scriptures, the revealed Word of God (cf. Col. 1:5; James 1:18). During his entire ministry, Paul never operated beyond the boundaries of the direction and guidance of divine revelation. by the power of God. Paul did not rely on his own strength when he ministered (see notes on 1 Cor. 1:18; 2:1–3; cf. Rom. 1:16). by the armor of righteousness. Paul did not fight Satan’s kingdom with human resources, but with spiritual virtue (see notes on 10:3–5; Eph. 6:10–18). the right hand…the left. Paul had both offensive tools, such as the sword of the Spirit, and defensive tools, such as the shield of faith and the helmet of salvation, at his disposal (see notes on Eph. 6:16, 17).

6:8–10 The mark of a ministry that has genuine character is paradoxical, and here Paul gave a series of paradoxes regarding his service for Christ.

6:8 as deceivers. Paul’s opponents at Corinth had accused him of being an impostor and a false apostle (cf. John 7:12).

6:9 as unknown. This is a twofold reference to: 1) the fact that Christians did not know him before he began persecuting them (cf. Acts 8:1; 1 Tim. 1:12, 13); and 2) his rejection by the community of leading Jews and Pharisees following his conversion. He had become unknown to his former world, and well-known and well-loved by the Christian community.

6:10 making many rich. The spiritual wealth Paul possessed and imparted did much to make his hearers spiritually wealthy (cf. Acts 3:6).

6:11–13 Paul proved his genuine love for the Corinthians by defining love’s character. This passage confirms the reality of his profession of love for them (cf. 2:4; 3:2; 12:15, 19).

6:11 our heart is wide open. Lit. “our heart is enlarged” (cf. 1 Kin. 4:29). The evidence of Paul’s genuine love for the Corinthians was that no matter how some of them had mistreated him, he still loved them and had room for them in his heart (cf. Phil. 1:7).

6:14 unequally yoked together. An illustration taken from OT prohibitions to Israel regarding the work-related joining together of two different kinds of livestock (see note on Deut. 22:10). By this analogy, Paul taught that it is not right to join together in common spiritual enterprise with those who are not of the same nature (unbelievers). It is impossible under such an arrangement for things to be done to God’s glory. with unbelievers. Christians are not to be bound together with non-Christians in any spiritual enterprise or relationship that would be detrimental to the Christian’s testimony within the body of Christ (see notes on 1 Cor. 5:9–13; cf. 1 Cor. 6:15–18; 10:7–21; James 4:4; 1 John 2:15). This was especially important for the Corinthians because of the threats from the false teachers and the surrounding pagan idolatry. But this command does not mean believers should end all associations with unbelievers; that would defy the purpose for which God saved believers and left them on earth (cf. Matt. 28:19, 20; 1 Cor. 9:19–23). The implausibility of such religious alliances is made clear in vv. 14b–17.

6:15 Belial. An ancient name for Satan, the utterly worthless one (see note on Deut. 13:13). This contrasts sharply with Jesus Christ, the worthy One with whom believers are to be in fellowship.

6:16 agreement…temple of God with idols. The temple of God (true Christianity) and idols (idolatrous, demonic false religions) are utterly incompatible (cf. 1 Sam. 4–6; 2 Kin. 21:1–15; Ezek. 8). you are the temple of the living God. Believers individually are spiritual houses (cf. 5:1) in which the Spirit of Christ dwells (see notes on 1 Cor. 3:16, 17; 6:19, 20; Eph. 2:22). As God has said. Paul supported his statement by referring to a blend of OT texts (Lev. 26:11, 12; Jer. 24:7; 31:33; Ezek. 37:26, 27; Hos. 2:2, 3).

6:17 Paul drew from Is. 52:11 and elaborated on the command to be spiritually separated. It is not only irrational and sacrilegious but disobedient to be bound together with unbelievers. When believers are saved, they are to disengage themselves from all forms of false religion and make a clean break from all sinful habits and old idolatrous patterns (see notes on Eph. 5:6–12; 2 Tim. 2:20–23; cf. Rev. 18:4). be separate. This is a command for believers to be as Christ was (Heb. 7:26).

6:18 As a result of separating themselves from false doctrine and practice, believers will know the full richness of what it means to be children of God (see notes on Rom. 8:14–17; cf. 2 Sam. 7:14; Ezek. 20:34).

2 Corinthians 7

7:1 these promises. The OT promises Paul quoted in 6:16–18. Scripture often encourages believers to action based on God’s promises (cf. Rom. 12:1; 2 Pet. 1:3). let us cleanse ourselves. The form of this Gr. verb indicates that this is something each Christian must do in his own life. filthiness. This Gr. word, which appears only here in the NT, was used 3 times in the Greek OT to refer to religious defilement, or unholy alliances with idols, idol feasts, temple prostitutes, sacrifices, and festivals of worship. flesh and spirit. False religion panders to the human appetites, represented by both “flesh and spirit.” While some believers for a time might avoid succumbing to fleshly sins associated with false religion, the Christian who exposes his mind to false teaching cannot avoid contamination by the devilish ideologies and blasphemies that assault the purity of divine truth and blaspheme God’s name. See note on 6:17. perfecting holiness. The Gr. word for “perfecting” means “to finish” or “to complete” (cf. 8:6). “Holiness” refers to separation from all that would defile both the body and the mind. Complete or perfect holiness was embodied only in Christ, thus believers are to pursue Him (cf. 3:18; Lev. 20:26; Matt. 5:48; Rom. 8:29; Phil. 3:12–14; 1 John 3:2, 3).

7:2 We have wronged no one. The Gr. word for “wronged” means “to treat someone unjustly,” “to injure someone,” or “to cause someone to fall into sin.” Paul could never be accused of injuring or leading any Corinthian into sin (see notes on Matt. 18:5–14). we have corrupted no one. “Corrupted” could refer to corruption by doctrine or money, but probably refers to corrupting one’s morals (cf. 1 Cor. 15:33). Paul could never be accused of encouraging any immoral conduct.

7:3 Paul had a forgiving heart. Rather than only condemning the Corinthians for believing the false teachers and rejecting him, Paul reminded them of his love for them and his readiness to forgive them.

7:4 Great is my boldness. “Boldness” can be translated “confidence.” Paul was confident of God’s ongoing work in their lives (cf. Phil. 1:6)—another proof of Paul’s love for the Corinthian believers.

7:5–16 These verses catalog the restoration of Paul’s joy over the repentance of the Corinthian believers.

7:5 Here, Paul continued the narrative he left off in 2:13. When he arrived in Macedonia after leaving Troas, he had no rest from external “conflicts.” The Gr. word is used of quarrels and disputes, and probably refers to the ongoing persecution Paul faced. He was also burdened by internal “fears”—the concern he had for the church and the anti-Paul faction prevalent there. Macedonia. See note on 2:13.

7:6 the downcast. This refers not to the spiritually humble, but to those who are humiliated. Such people are lowly in the economic, social, or emotional sense (cf. Rom. 12:16).

7:6, 7 comforted us by the coming of Titus…when he told us. The Gr. word for “coming” refers to the actual presence of Titus with Paul. But comforting Paul beyond just the arrival of Titus, which was a blessing, was the encouraging report he gave regarding the repentance of the Corinthians and their positive response to Paul’s letter carried by Titus.

7:7 Paul was encouraged by the manner in which the Corinthians comforted Titus, since he brought them such a confrontational letter (see Introduction: Background and Setting). Paul was also encouraged by their response to himself, which was manifested in 3 ways: 1) “earnest desire”—they longed to see Paul again and resume their relationship with him; 2) “mourning”—they were sorrowful over their sin and the breach it created between themselves and Paul; and 3) “zeal”—they loved Paul to such a degree that they were willing to defend him against those who sought to harm him, specifically the false teachers.

7:8 I made you sorry. This can also be translated “I caused you sorrow” (see note on 2:1). my letter. The severe letter that confronted the mutiny in the church at Corinth (see note on 2:3; see Introduction: Background and Setting).

7:8, 9 I do not regret it…I did regret it…. Now I rejoice. Paul did not regret sending the letter, even though it caused them sorrow, because he knew that sorrow over their sin would affect in them repentance leading to obedience. Yet Paul did regret having sent it for a brief time while awaiting Titus’ return, fearing that his letter was too harsh, and that he might have driven them further away from him. In the end, however, he rejoiced because the letter accomplished what he had hoped.

7:9 your sorrow led to repentance. The letter produced a sorrow in the Corinthian believers that led them to repent of their sins. “Repentance” refers to the desire to turn from sin and restore one’s relationship to God (see notes on Matt. 3:2, 8).

7:10 godly sorrow produces repentance leading to salvation. “Godly sorrow” refers to sorrow that is according to the will of God and produced by the Holy Spirit (see note on 2 Tim. 2:25). True repentance cannot occur apart from such a genuine sorrow over one’s sin. The word “leading” is supplied by the translators; Paul was saying that repentance belongs to the realm or sphere of salvation. Repentance is at the very heart of and proves one’s salvation: unbelievers repent of their sin initially when they are saved, and then as believers, repent of their sins continually to keep the joy and blessing of their relationship to God (see notes on 1 John 1:7–9). sorrow of the world produces death. Human sorrow is unsanctified remorse and has no redemptive capability. It is nothing more than the wounded pride of getting caught in a sin and having one’s lusts go unfulfilled. That kind of sorrow leads only to guilt, shame, despair, depression, self-pity, and hopelessness. People can die from such sorrow (cf. Matt. 27:3).

7:11 This verse provides a look at how genuine repentance will manifest itself in one’s attitudes. diligence. Better translated, “earnestness” or “eagerness.” It is the initial reaction of true repentance to eagerly and aggressively pursue righteousness. This is an attitude that ends indifference to sin and complacency about evil and deception. what clearing of yourselves. A desire to clear one’s name of the stigma that accompanies sin. The repentant sinner restores the trust and confidence of others by making his genuine repentance known. indignation. Often associated with righteous indignation and holy anger. Repentance leads to anger over one’s sin and displeasure at the shame it has brought on the Lord’s name and His people. fear. This is reverence toward God, who is the One most offended by sin. Repentance leads to a healthy fear of the One who chastens and judges sin. vehement desire. This could be translated “yearning,” or “a longing for,” and refers to the desire of the repentant sinner to restore the relationship with the one who was sinned against. zeal. This refers to loving someone or something so much that one hates anyone or anything that harms the object of this love (see note on v. 7). vindication. This could be translated “avenging of wrong,” and refers to the desire to see justice done. The repentant sinner no longer tries to protect himself; he wants to see the sin avenged no matter what it might cost him. to be clear in this matter. The essence of repentance is an aggressive pursuit of holiness, which was characteristic of the Corinthians. The Gr. word for “clear” means “pure” or “holy.” They demonstrated the integrity of their repentance by their purity.

7:12 him who had done the wrong. The leader of the mutiny in the Corinthian church (see note on 12:7).

7:15 fear and trembling. Reverence toward God and a healthy fear of judgment (see note on 1 Cor. 2:3).

2 Corinthians 8

8:1—9:15 While this section specifically deals with Paul’s instruction to the Corinthians about a particular collection for the saints in Jerusalem, it also provides the richest, most detailed model of Christian giving in the NT.

8:1 grace of God. The generosity of the churches of Macedonia was motivated by God’s grace. Paul did not merely commend those churches for a noble human work, but instead gave the credit to God for what He did through them. churches of Macedonia. Macedonia was the northern Roman province of Greece. Paul’s reference was to the churches at Philippi, Thessalonica, and Berea (cf. Acts 17:11). This was basically an impoverished province that had been ravaged by many wars and even then was being plundered by Roman authority and commerce.

8:2 abundance of their joy. “Abundance” means “surplus.” In spite of their difficult circumstances, the churches’ joy rose above their pain because of their devotion to the Lord and the causes of His kingdom. deep poverty. “Deep” means “according to the depth,” or “extremely deep.” “Poverty” refers to the most severe type of economic deprivation, the kind that caused a person to become a beggar. riches of their liberality. The Gr. word for “liberality” can be translated “generosity” or “sincerity.” It is the opposite of duplicity or being double-minded. The Macedonian believers were rich in their single-minded, selfless generosity to God and to others.

8:3 Paul highlighted 3 elements of the Macedonians’ giving which summed up the concept of freewill giving: 1) “according to their ability.” Giving is proportionate—God sets no fixed amount or percentage and expects His people to give based on what they have (Luke 6:38; 1 Cor. 16:2); 2) “beyond their ability.” Giving is sacrificial. God’s people are to give according to what they have, yet it must be in proportions that are sacrificial (cf. Matt. 6:25–34; Mark 12:41–44; Phil. 4:19); and 3) “freely willing”—lit. “one who chooses his own course of action.” Giving is voluntary—God’s people are not to give out of compulsion, manipulation, or intimidation. Freewill giving has always been God’s plan (cf. 9:6; Gen. 4:2–4; 8:20; Ex. 25:1, 2; 35:4, 5, 21, 22; 36:5–7; Num. 18:12; Deut. 16:10, 17; 1 Chr. 29:9; Prov. 3:9, 10; 11:24; Luke 19:1–8). Freewill giving is not to be confused with tithing, which related to the national taxation system of Israel (see note on Lev. 27:30–32) and is paralleled in the NT and the present by paying taxes (see notes on Matt. 22:21; Rom. 13:6, 7).

8:4 the gift and the fellowship. “Gift” means “grace.” The Macedonian Christians implored Paul for the special grace of being able to have fellowship and be partners in supporting the poor saints in Jerusalem. They viewed giving as a privilege, not an obligation (cf. 9:7).

8:5 not only as we had hoped. The response of the Macedonian churches was far more than Paul had expected. first. Refers not to time but priority. Of first priority to the Macedonians was to present themselves as sacrifices to God (cf. Rom. 12:1, 2; 1 Pet. 2:5). Generous giving follows personal dedication.

8:6 we urged Titus. Titus initially encouraged the Corinthians to begin the collection at least one year earlier. When he returned to Corinth with the severe letter (see Introduction: Background and Setting), Paul encouraged him to help the believers finish the collection of the money for the support of the poor saints in Jerusalem.

8:7 you abound in everything. The giving of the Corinthians was to be in harmony with other Christian virtues that Paul already recognized in them: “faith”—sanctifying trust in the Lord; “speech”—sound doctrine; “knowledge”—the application of doctrine; “diligence”—eagerness and spiritual passion; and “love”—the love of choice, inspired by their leaders.

8:8 not by commandment. Freewill giving is never according to obligation or command (see note on v. 3).

8:9 though He was rich. A reference to the eternality and pre-existence of Christ. As the second person of the Trinity, Christ is as rich as God is rich. He owns everything, and possesses all power, authority, sovereignty, glory, honor, and majesty (cf. Is. 9:6; Mic. 5:2; John 1:1; 8:58; 10:30; 17:5; Col. 1:15–18; 2:9; Heb. 1:3). He became poor. A reference to Christ’s incarnation (cf. John 1:14; Rom. 1:3; 8:3; Gal. 4:4; Col. 1:20; 1 Tim. 3:16; Heb. 2:7). He laid aside the independent exercise of all His divine prerogatives, left His place with God, took on human form, and died on a cross like a common criminal (Phil. 2:5–8). that you…might become rich. Believers become spiritually rich through the sacrifice and impoverishment of Christ (Phil. 2:5–8). They become rich in salvation, forgiveness, joy, peace, glory, honor, and majesty (cf. 1 Cor. 1:4, 5; 3:22; Eph. 1:3; 1 Pet. 1:3, 4). They become joint heirs with Christ (Rom. 8:17).

8:10 advice. Paul was not commanding the Corinthians to give any specific amount. It was his opinion, however, that it was to their advantage to give generously so they might receive abundantly more from God in either material blessings, spiritual blessings, or eternal reward (cf. 9:6; Luke 6:38).

8:11 complete the doing of it. The Corinthians needed to finish what they had started by completing the collection (cf. Luke 9:62; 1 Cor. 16:2). They needed this reminder since they likely stopped the process due to the influence of the false teachers, who probably accused Paul of being a huckster who would keep the money for himself (cf. 2:17).

8:12 willing mind. Paul spoke of a readiness and eagerness to give. God is most concerned with the heart attitude of the giver, not the amount he gives (cf. 9:7; Mark 12:41–44). according to what one has. Whatever one has is the resource out of which he should give (see note on v. 3). That is why there are no set amounts or percentages for giving anywhere stated in the NT. The implication is that if one has much, he can give much; if he has little, he can give only little (cf. 9:6). not according to what he does not have. Believers do not need to go into debt to give, nor lower themselves to a poverty level. God never asks believers to impoverish themselves. The Macedonians received a special blessing of grace from God to give the way they did.

8:14 equality. This Gr. word gives us the Eng. word “isostasy,” which refers to a condition of equilibrium. Thus the term could also be translated “balance” or “equilibrium.” The idea is that in the body of Christ some believers who have more than they need should help those who have far less than they need (cf. 1 Tim. 6:17, 18). This is not, however, a scheme of Paul’s to redistribute wealth within the church, but rather to meet basic needs.

8:15 As it is written. Quoted from Ex. 16:18. The collecting of the manna by the Israelites in the wilderness was an appropriate illustration of sharing of resources. Some were able to gather more than others, and apparently shared it so that no one lacked what they needed.

8:16 Titus. See note on v. 6.

8:18 the brother. This man is unnamed because he was so well known, prominent and unimpeachable. He was a distinguished preacher, and he was able to add credibility to the enterprise of taking the collection to Jerusalem.

8:19 chosen by the churches. To protect Paul and Titus from false accusations regarding the mishandling of the money, the churches picked the unbiased brother (v. 18) as their representative to lend accountability to the enterprise. to the glory of the Lord Himself. Paul wanted careful scrutiny as protection against bringing dishonor to Christ for any misappropriation of the money. He wanted to avoid any offenses worthy of justifiable criticisms or accusations.

8:21 providing honorable things. A better rendering is “have regard for what is honorable,” or “take into consideration what is honorable.” Paul cared greatly about what people thought of his actions, especially considering how large the gift was.

8:22 our brother. A third member of the delegation sent to deliver the gift, also unnamed.

8:23 partner and fellow worker. Titus was Paul’s “partner”—his close companion—and fellow laborer among the Corinthians. They already knew of his outstanding character. messengers of the churches. The two men who went with Titus were apostles in the sense of being commissioned and sent by the churches. They were not apostles of Christ (11:13; 1 Thess. 2:6), because they were not eyewitnesses of the resurrected Lord or commissioned directly by Him (see note on Rom. 1:1). glory of Christ. The greatest of all commendations is to be characterized as bringing glory to Christ. Such was the case of the two messengers.

2 Corinthians 9

9:1 ministering to the saints. The offering they were collecting for the believers in Jerusalem (see note on 8:4).

9:2 Paul was simply calling the Corinthians back to their original eagerness and readiness to participate in the offering project. The confusion and lies spread by the false teachers (i.e., Paul was a deceiver ministering only for the money) had sidetracked the believers on this issue. the Macedonians. Believers in the churches in the province of Macedonia, which was the northern part of Greece (see notes on 8:1–5; Acts 16:9; see Introduction to 1 Thessalonians: Background and Setting). Achaia. A province in southern Greece, where Corinth was located (see Introduction to 1 Corinthians: Background and Setting).

9:5 your generous gift. On first hearing of the need, the Corinthians had undoubtedly promised Paul that they would raise a large amount. grudging obligation. More clearly translated “covetousness,” or “greed,” it denotes a grasping to get more and keep it at the expense of others. This attitude emphasizes selfishness and pride, which can have a very detrimental effect on giving, and is natural for unbelievers but should not be for professed believers (cf. Ps. 10:3; Eccl. 5:10; Mic. 2:2; Mark 7:22; Rom. 1:29; 1 Cor. 5:11; 6:9, 10; Eph. 5:3–5; 1 Tim. 6:10; 2 Pet. 2:14).

9:6 The simple, self-evident agrarian principle—which Paul applied to Christian giving—that the harvest is directly proportionate to the amount of seed sown (cf. Prov. 11:24, 25; 19:17; Luke 6:38; Gal. 6:7). bountifully. This is derived from the Gr. word which gives us the word “eulogy” (“blessing”). When a generous believer gives by faith and trust in God, with a desire to produce the greatest possible blessing, that person will receive that kind of a harvest of blessing (cf. Prov. 3:9, 10; 28:27; Mal. 3:10). God gives a return on the amount one invests with Him. Invest a little, receive a little, and vice versa (cf. Luke 6:38).

9:7 as he purposes. The term translated “purposes” occurs only here in the NT and indicates a premeditated, predetermined plan of action that is done from the heart voluntarily, but not impulsively. This is an age-old biblical principle of giving (see note on 8:3; cf. Ex. 25:2). grudgingly. Lit. “with grief,” “sorrow,” or “sadness,” which indicates an attitude of depression, regret, and reluctance that accompanies something done strictly out of a sense of duty and obligation, but not joy. of necessity. Or “compulsion.” This refers to external pressure and coercion, quite possibly accompanied by legalism. Believers are not to give based on the demands of others, or according to any arbitrary standards or set amounts. God loves a cheerful giver. God has a unique, special love for those who are happily committed to generous giving. The Gr. word for “cheerful” is the word from which we get “hilarious,” which suggests that God loves a heart that is enthusiastically thrilled with the pleasure of giving.

9:8 all grace abound toward you. God possesses an infinite amount of grace, and He gives it lavishly, without holding back (cf. 1 Chr. 29:14). Here “grace” does not refer to spiritual graces, but to money and material needs. When the believer generously—and wisely—gives of his material resources, God graciously replenishes them so he always has plenty and will not be in need (cf. 2 Chr. 31:10). all sufficiency. In secular Greek philosophy, this was the proud contentment of self-sufficiency that supposedly led to true happiness. Paul sanctifies the secular term and says that God, not man, will supply everything needed for real happiness and contentment (cf. Phil. 4:19). abundance for every good work. God gives back lavishly to generous, cheerful givers, not so they may satisfy selfish, nonessential desires, but so they may meet the variety of needs others have (cf. Deut. 15:10, 11).

9:9 Paul marshals OT support (Ps. 112:9) for what he has been saying about the divine principles of giving. God replenishes and rewards the righteous giver both in time and eternity.

9:10 Paul drew on Is. 55:10 for additional OT support. The same God who is faithful to supply all His creatures’ physical needs and is kind to all men, is uniquely gracious to His children. He always fulfills His promise to replenish their generosity. fruits of your righteousness. God’s temporal and eternal blessings to the cheerful giver (cf. Hos. 10:12).

9:12 administration of this service. “Administration,” which may also be translated “service,” is a priestly word from which we get “liturgy.” Paul viewed the entire collection project as a spiritual, worshipful enterprise that was primarily being offered to God to glorify Him. supplies the needs of the saints. The Gr. word for “supplies” is a doubly intense term that could be rendered “really, fully supplying.” This indicates the Jerusalem church had an extremely great need. Many of its members had gone to Jerusalem as pilgrims to celebrate the feast of Pentecost (see notes on Acts 2:1, 5–11), had been converted through Peter’s message, and had then remained in the city without adequate financial support. Many residents of Jerusalem had undoubtedly lost their jobs in the waves of persecution that came after the martyrdom of Stephen (Acts 8:1). However, the Corinthians were wealthy enough (they had not yet suffered persecution and deprivation like the Macedonians; 8:1–4) to help meet the huge need with a generous monetary gift (see note on 9:5).

9:13 proof of this ministry. The collection also provided an important opportunity for the Corinthians to test the genuineness of their faith (cf. James 1:22; 1 John 2:3, 4). The Jewish believers, who already doubted the validity of Gentile salvation, were especially skeptical of the Corinthians since their church had so many problems. The Corinthians’ involvement in the collection would help to put those doubts to rest. obedience of your confession. Obedient submission to God’s Word is always evidence of a true confession of Christ as Lord and Savior (Eph. 2:10; James 2:14–20; cf. Rom. 10:9, 10). If the Corinthians had a proper response to and participation in Paul’s collection ministry, the Jewish believers would know the Gentile conversions had been real.

9:14 This verse illustrates the truth that mutual prayer is at the heart of authentic Christian unity. When the Jerusalem believers recognized God was at work in the Corinthian church as a result of its outreach through the collection (see notes on v. 13), they would have become friends in Christ and prayed for the Corinthians, thanking God for their loving generosity. the exceeding grace of God. The Spirit of God was at work in the Corinthians in a special way (see note on v. 13).

9:15 Paul summarized his discourse by comparing the believer’s act of giving with what God did in giving Jesus Christ (cf. Rom. 8:32), “His indescribable gift.” God buried His Son and reaped a vast harvest of those who put their faith in the resurrected Christ (cf. John 12:24). That makes it possible for believers to joyfully, sacrificially, and abundantly sow and reap. As they give in this manner, they show forth Christ’s likeness (cf. John 12:25, 26; Eph. 5:1, 2).

2 Corinthians 10

10:1—13:14 The abrupt change in tone from chaps. 1–9 has prompted various explanations of the relationship between chaps. 10–13 and 1–9. Some argue that chaps. 10–13 were originally part of the “severe letter” (2:4), and hence belong chronologically before chaps. 1–9. Chapters 10–13 cannot, however, have been written before chaps. 1–9, since they refer to Titus’ visit as a past event (12:18; cf. 8:6). Further, the offender whose defiance of Paul prompted the “severe letter”(2:5–8) is nowhere mentioned in chaps. 10–13. Others agree that chaps. 10–13 belong after chaps. 1–9, but believe they form a separate letter. They assume that Paul, after sending chaps. 1–9 to the Corinthians, received reports of new trouble at Corinth and wrote chaps. 10–13 in response. A variation of this view is that Paul paused in his writing of 2 Corinthians after chaps. 1–9, then heard bad news from Corinth before he resumed writing chaps. 10–13. This view preserves the unity of 2 Corinthians; however Paul does not mention anywhere in chaps. 10–13 that he received any fresh news from Corinth. The best interpretation views 2 Corinthians as a unified letter, with chaps. 1–9 addressed to the repentant majority (cf. 2:6) and chaps. 10–13 to the minority still influenced by the false teachers. The support for this view is that: 1) there is no historical evidence (from Gr. manuscripts, the writings of the church Fathers, or early translations) that chaps. 10–13 ever circulated as a separate letter; all Gr. manuscripts have them following chaps. 1–9; 2) the differences in tone between chaps. 10–13 and 1–9 have been exaggerated (cf. 11:11; 12:14 with 6:11; 7:2); and 3) chaps. 10–13 form the logical conclusion to chaps. 1–9, as Paul prepared the Corinthians for his promised visit (1:15, 16; 2:1–3).

10:1 meekness. The humble and gentle attitude that expresses itself in patient endurance of unfair treatment. A meek person is not bitter or angry, and he does not seek revenge when wronged. See note on Matt. 5:5. gentleness. This is similar in meaning to meekness. When applied to someone in a position of authority it refers to leniency. Gentle people refuse to retaliate, even when it is in their power to do so (Phil. 4:5). lowly…bold toward you. Paul sarcastically repeated another feature of the Corinthians’ accusation against him; sadly, they had mistaken his gentleness and meekness toward them for weakness. Further, they accused him of cowardice, of being bold only when writing to them from a safe distance (cf. v. 10).

10:2 Paul was quite capable of bold, fearless confrontation (cf. Gal. 2:11). But seeking to spare the Corinthians (cf. 1:23), the apostle begged the rebellious minority not to force him to display his boldness by confronting them—something he would do, he warned, if necessary.

10:3 walk in the flesh. Paul’s opponents at Corinth had wrongly accused him of walking in the flesh in a moral sense (cf. Rom. 8:4). Playing off that, Paul affirmed that he did walk in the flesh in a physical sense; though possessing the power and authority of an apostle of Jesus Christ, he was a real human being (cf. 4:7, 16; 5:1). war according to the flesh. Although a man, Paul did not fight the spiritual battle for men’s souls using human ingenuity, worldly wisdom, or clever methodologies (cf. 1 Cor. 1:17–25; 2:1–4). Such impotent weapons are powerless to free souls from the forces of darkness and bring them to maturity in Christ. They cannot successfully oppose satanic assaults on the gospel, such as those made by the false apostles at Corinth.

10:4 our warfare. The motif of the Christian life as warfare is a common one in the NT (cf. 6:7; Eph. 6:10–18; 1 Tim. 1:18; 2 Tim. 2:3, 4; 4:7). carnal. Human. See note on v. 3. strongholds. The metaphor would have been readily understandable to the Corinthians since Corinth, like most ancient cities, had a fortress (on top of a hill S of the city) in which its residents could take refuge. The formidable spiritual strongholds manned by the forces of hell can be demolished only by spiritual weapons wielded by godly believers—singularly the “sword of the Spirit” (Eph. 6:17), since only the truth of God’s Word can defeat satanic falsehoods. This is the true spiritual warfare. Believers are not instructed in the NT to assault demons or Satan (see note on Jude 9), but to assault error with the truth. That is our battle (cf. John 17:17; Heb. 4:12).

10:5 arguments. Thoughts, ideas, speculations, reasonings, philosophies, and false religions are the ideological forts in which men barricade themselves against God and the gospel (cf. 1 Cor. 3:20). every thought into captivity. Emphasizes the total destruction of the fortresses of human and satanic wisdom and the rescuing of those inside from the damning lies that had enslaved them.

10:6 Paul would not stand idly by while enemies of the faith assaulted a church under his care. He was ready to purge them out (as he did at Ephesus; 1 Tim. 1:19, 20) as soon as the Corinthian church was complete in its obedience. When that happened, the lines would be clearly drawn between the repentant, obedient majority and the recalcitrant, disobedient minority.

10:7 look…outward appearance. The Gr. verb “look” is better translated as an imperative, or command: “Look at what is obvious, face the facts, consider the evidence.” In light of what they knew about him (cf. 1 Cor. 9:1, 2), how could some of the Corinthians possibly believe that Paul was a false apostle and the false teachers were true apostles? Unlike Paul, the false apostles had founded no churches, and had suffered no persecution for the cause of Christ. Paul could call on his companions and even Ananias as witnesses to the reality of his Damascus Road experience; there were no witnesses to verify the false apostles’ alleged encounters with the risen, glorified Christ. If anyone is convinced…that he is Christ’s. The false apostles’ claim to belong to Christ can be understood in 4 ways: 1) that they were Christians; 2) that they had known Jesus during His earthly life; 3) that they had an apostolic commission from Him; or 4) that they had an elevated, secret knowledge of Him. Their claim that some or all of those things were true about themselves implies that they denied all of them to be true of Paul. we are Christ’s. For the sake of argument, Paul did not at this point deny the false apostles’ claims (as he did later in 11:13–15). He merely pointed out that he, too, can and does claim to belong to Christ. To decide between the conflicting personal claims, the Corinthians needed only to consider the objective evidence, as he commanded them to do earlier in this verse.

10:8 The debate with the false apostles had forced Paul to emphasize his authority more than he cared to; Paul’s claims for his authority normally were restrained by his humility. But no matter how much he said about his authority, Paul would never be ashamed. Since he had the authority of which he spoke, he would never be proved guilty of making an empty boast. The Lord gave Paul his authority to edify and strengthen the church; that he had done so at Corinth proves the genuineness of his claim to apostolic calling. Far from edifying the Corinthian church, the false apostles had brought confusion, divisiveness, and turmoil to it. That showed that their authority did not come from the Lord, who seeks only to build His church (cf. Matt. 16:18), not tear it down.

10:9 terrify you by letters. The false apostles had accused Paul of being an abusive leader, of trying to intimidate the Corinthians in his letters (such as the “severe letter,” see Introduction: Background and Setting). Paul’s goal, however, was not to terrify the Corinthians, but to bring them to repentance (cf. 7:9, 10), because he loved them (cf. 7:2, 3; 11:11; 12:15).

10:10 In their continuing attempt to discredit Paul, the false apostles claimed that in contrast to his bold, forceful letters, in person he lacked the presence, charisma, and personality of a truly great leader. They no doubt supported their point by portraying Paul’s departure after his “painful” visit (2:1; cf. Introduction: Background and Setting) as a retreat of abject failure. And in a culture that highly valued skillful rhetoric and eloquent oration, Paul’s “contemptible” speech was also taken as evidence that he was a weak, ineffective person.

10:11 Paul denied the false charges against him and affirmed his integrity. What he was in his letters he was to be when present with them.

10:12 class ourselves or compare ourselves. It is a mark of Paul’s humility that he refused to compare himself with others, or engage in self-promotion. His only personal concern was what the Lord thought of him (cf. 1 Cor. 4:4), though he needed to defend his apostleship so the Corinthians would not, in turning from him, turn from the truth to lies. comparing themselves among themselves. Paul pointed out the folly of the false apostles’ boasting. They invented false standards that they could meet, then proclaimed themselves superior for meeting them.

10:13 not boast beyond measure. In contrast to the proud, arrogant, boastful false apostles, Paul refused to say anything about himself or his ministry that was not true and God-given. the limits of the sphere which God appointed us. Paul was content to stay within the bounds of the ministry God had given him—that of being the apostle to the Gentiles (Rom. 1:5; 11:13; 1 Tim. 2:7; 2 Tim. 1:11). Thus, contrary to the claims of the false apostles, Paul’s sphere of ministry included Corinth. The apostle again demonstrated his humility by refusing to boast of his own accomplishments, preferring to speak only of what Christ had done through him (Rom. 15:18; Col. 1:29).

10:15 enlarged…in our sphere. When the crisis in Corinth had been resolved and the Corinthians’ faith strengthened, Paul would, with their help, expand his ministry into new areas.

10:16 regions beyond you. Areas such as Rome (Acts 19:21) and Spain (Rom. 15:24, 28).

10:17 The thought of self-glory was repugnant to Paul; he boasted only in the Lord (cf. Jer. 9:23, 24; 1 Cor. 1:31; see note on v. 13).

10:18 whom the Lord commends. See note on v. 12. Self-commendation is both meaningless and foolish; the only true, meaningful commendation comes from God.

2 Corinthians 11

11:1 a little folly. Having just pointed out the folly of self-commendation (10:18), Paul certainly did not want to engage in it. But the Corinthians’ acceptance of the false apostles’ claims forced Paul to set forth his own apostolic credentials (cf. 12:11); that was the only way he could get them to see the truth (see note on 10:7). Unlike the false apostles, however, Paul’s boasting was in the Lord (10:17) and motivated by concern for the Corinthians’ well-being under the threat of false teaching (cf. v. 2; 12:19).

11:2 I am jealous for you. The reason for Paul’s “folly” (see note on v. 1) was his deep concern for the Corinthians—concern to the point of jealousy, not for his own reputation, but zeal for their spiritual purity (see note on v. 3). godly jealousy. Jealousy inspired by zeal for God’s causes, and thus similar to God’s own jealousy for His holy name and His people’s loyalty (cf. Ex. 20:5; 34:14; Deut. 4:24; 5:9; 6:15; 32:16, 21; Josh. 24:19; Ps. 78:58; Ezek. 39:25; Nah. 1:2). I have betrothed you to one husband. As their spiritual father (12:14; 1 Cor. 4:15; cf. 9:1, 2), Paul portrayed the Corinthians like a daughter, whom he betrothed to Jesus Christ (at their conversion). The OT pictures Israel as the wife of the Lord (cf. Is. 54:5; Jer. 3:14; Hos. 2:19, 20), while the NT pictures the church as the bride of Christ (Eph. 5:22–32; Rev. 19:7). chaste virgin. Having betrothed or pledged the Corinthians to Christ, Paul wanted them to be pure until the marriage day finally arrived (cf. Rev. 19:7). It was that passionate concern which provoked Paul’s jealousy (see note on v. 1) and prompted him to set forth his apostolic credentials.

11:3 Paul compared the danger facing the Corinthian church to Eve’s deception by Satan. He feared the Corinthians, like Eve, would fall prey to satanic lies and have their minds corrupted. The tragic result would be the abandonment of their simple devotion to Christ in favor of the sophisticated error of the false apostles. Paul’s allusion to Gen. 3 implies that the false apostles were Satan’s emissaries—a truth that he later made explicit (vv. 13–15).

11:4 he who comes. The false apostles came into the Corinthian church from the outside—just as Satan did into the Garden. Likely they were Palestinian Jews (cf. v. 22; Acts 6:1) who allegedly sought to bring the Corinthians under the sway of the Jerusalem church. They were in a sense Judaizers, seeking to impose Jewish customs on the Corinthians. Unlike the Judaizers who plagued the Galatian churches (cf. Gal. 5:2), however, the false apostles at Corinth apparently did not insist that the Corinthians be circumcised. Nor did they practice a rigid legalism; in fact, they apparently encouraged licentiousness (cf. 12:21). Their fascination with rhetoric and oratory (cf. 10:10) suggests they had been influenced by Greek culture and philosophy. They claimed (falsely, cf. Acts 15:24) to represent the Jerusalem church, even possessing letters of commendation (see note on 3:1). Claiming to be the most eminent of apostles (v. 5), they scorned Paul’s apostolic claims. Though their teaching may have differed from the Galatian Judaizers, it was just as deadly. another Jesus…a different spirit…a different gospel. Despite their vicious attacks on him, Paul’s quarrel with the false apostles was not personal, but doctrinal. He could tolerate those hostile to him, as long as they preached the gospel of Jesus Christ (cf. Phil. 1:15–18). Those who adulterated the true gospel, however, received Paul’s strongest condemnation (cf. Gal. 1:6–9). Though the precise details of what the false apostles taught are unknown and don’t matter, they preached “another Jesus” and “a different spirit,” which added up to “a different gospel.” you may well put up with it! Paul’s fear that the Corinthians would embrace the damning lies of the false apostles prompted his jealous concern for them (see notes on vv. 2, 3).

11:5 the most eminent apostles. Possibly a reference to the 12 apostles, in which case Paul was asserting that, contrary to the claims of the false apostles (who said they were sent from the Jerusalem church; see note on v. 4), he was in no way inferior to the 12 (cf. 1 Cor. 15:7–9). More likely, Paul was making a sarcastic reference to the false apostles, based on their exalted view of themselves. It is unlikely that he would refer to the 12 in the context of false teaching (cf. vv. 1–4), nor does the comparison that follows seem to be between Paul and the 12 (Paul certainly would not have had to defend his speaking skills against those of the 12; cf. Acts 4:13).

11:6 untrained in speech. Paul acknowledged his lack of training in the rhetorical skills so prized in Greek culture (see note on 10:10; cf. Acts 18:24); he was a preacher of the gospel, not a professional orator. I am not in knowledge. Whatever deficiencies Paul may have had as an orator, he had none in terms of knowledge. Paul did not refer here to his rabbinic training under Gamaliel (Acts 22:3), but to his knowledge of the gospel (cf. 1 Cor. 2:6–11; Eph. 3:1–5), which he had received directly from God (Gal. 1:12).

11:7 free of charge. Greek culture measured the importance of a teacher by the fee he could command. The false apostles therefore accused Paul of being a counterfeit, since he refused to charge for his services (cf. 1 Cor. 9:1–15). They convinced the Corinthians to be offended by Paul’s refusal to accept support from them, offering that as evidence that he did not love them (cf. v. 11). Paul’s resort to manual labor to support himself (Acts 18:1–3) also embarrassed the Corinthians, who felt such work to be beneath the dignity of an apostle. With biting irony Paul asked his accusers how foregoing his right to support could possibly be a sin. In fact, by refusing support he had humbled himself so they could be exalted; that is, lifted out of their sin and idolatry.

11:8 I robbed other churches. “Robbed” is a very strong word, used in extrabiblical Gr. to refer to pillaging. Paul, of course, did not take money from churches without their consent; his point is that the churches who supported him while he ministered in Corinth received no direct benefit from the support they gave him. Why Paul refused to accept the support he was entitled to from the Corinthians (1 Cor. 9:15) is not clear; perhaps some of them were suspicious of his motives in promoting the offering for the Jerusalem church (cf. 12:16–18).

11:9 brethren who came from Macedonia. Silas and Timothy (Acts 18:5), bringing money from Philippi (Phil. 4:15) and, possibly, Thessalonica (cf. 1 Thess. 3:6). The Macedonians’ generous financial support allowed Paul to devote himself full time to preaching the gospel.

11:10 this boasting. About his ministering free of charge (see note on v. 7; cf. 1 Cor. 9:15, 18). the regions of Achaia. The Roman province of which Corinth was the capital and leading city (see note on 9:2). The false apostles apparently were affecting more than just the city of Corinth.

11:12 continue to do. That Paul refused to accept financial support from the Corinthians was a source of embarrassment to the false apostles, who eagerly sought money for their services. Paul intended to keep his ministry free of charge and thereby undermine the false apostles’ claims that they operated on the same basis as he did.

11:13–15 No longer speaking with veiled irony or defending himself, Paul bluntly and directly exposed the false apostles for what they were—emissaries of Satan. Not only was their claim to apostleship false, so also was their doctrine (see note on v. 4). As satanic purveyors of false teaching, they were under the curse of Gal. 1:8, 9. Paul’s forceful language may seem harsh, but it expressed the godly jealousy he felt for the Corinthians (see note on v. 2). Paul was unwilling to sacrifice truth for the sake of unity. Cf. 1 Tim. 4:12; 2 Pet. 2:1–17; Jude 8–13.

11:13 false apostles. See note on v. 4.

11:14, 15 Since the Prince of Darkness (cf. Luke 22:53; Acts 26:18; Eph. 6:12; Col. 1:13) masquerades as an angel of light—that is, deceptively, disguised as a messenger of truth—it is not surprising that his emissaries do as well. Satan deceived Eve (see notes on v. 3; Gen 3:1–7) and holds unbelievers captive (4:4; cf. Eph. 2:1–3); his emissaries were attempting to deceive and enslave the Corinthians. The terrifying “end” these self-styled “ministers of righteousness” will face is God’s judgment—the fate of all false teachers (Rom. 3:8; 1 Cor. 3:17; Phil. 3:19; 2 Thess. 2:8; 2 Pet. 2:1, 3, 17; Jude 4, 13).

11:16–33 After digressing to discuss the issue of financial support (vv. 7–12) and to expose the false teachers as emissaries of Satan (vv. 13–15), Paul returned to the “foolish” boasting the Corinthians had forced him into (vv. 1–6; see note on v. 1).

11:16 let no one think me a fool. See note on v. 1. Since some of the Corinthians (following the false apostles’ lead) were comparing Paul unfavorably to the false apostles, he decided to answer fools according to their folly (Prov. 26:5). Paul’s concern was not personal preservation; rather, the apostle knew that by rejecting him in favor of the false apostles, the Corinthians would be rejecting the true gospel for a false one. So by establishing himself and his ministry as genuine, Paul was defending the true gospel of Jesus Christ.

11:17, 18 Paul acknowledged that boasting is “not according to the Lord” (cf. 10:1), but the desperate situation in Corinth (where the false apostles made their “boast according to the flesh”) forced him to boast, not for self-glorification (Gal. 6:14), but to counter the false doctrine threatening the Corinthian church (see note on v. 16).

11:19–21 These verses contain some of the most scathing sarcasm Paul ever penned, demonstrating the seriousness of the situation at Corinth and revealing the jealous concern of a godly pastor (see note on v. 2). Paul did not view his disagreement with the false apostles as a mere academic debate; the souls of the Corinthians and the purity of the gospel were at stake.

11:19 The Corinthians, wrote Paul sarcastically, should have no trouble bearing with a “fool” like him, since they themselves were so wise (cf. 1 Cor. 4:10)!

11:20 brings you into bondage. The Gr. verb translated by this phrase appears elsewhere in the NT only in Gal. 2:4, where it speaks of the Galatians’ enslavement by the Judaizers. The false apostles had robbed the Corinthians of their freedom in Christ (cf. Gal. 5:1). devours you. Or “preys upon you.” This probably refers to the false teachers’ demands for financial support (the same verb appears in Luke 20:47 where Jesus denounces the Pharisees for devouring widows’ houses). takes from you. Better translated “takes advantage of you” (it is translated “I caught you by cunning” in 12:16). The false apostles were attempting to catch the Corinthians like fish in a net (cf. Luke 5:5, 6). exalts himself. This refers to one who is presumptuous, puts on airs, acts arrogantly, or lords it over people (cf. 1 Pet. 5:3). strikes you on the face. The false apostles may have physically abused the Corinthians, but the phrase is more likely used in a metaphorical sense (cf. 1 Cor. 9:27) to speak of the false teachers’ humiliation of the Corinthians. To strike someone on the face was a sign of disrespect and contempt (cf. 1 Kin. 22:24; Luke 22:64; Acts 23:2).

11:21 too weak for that. Paul’s sarcasm reached its peak as he noted that he was “too weak” to abuse the Corinthians as the false apostles had done (v. 20).

11:22–33 The third and most comprehensive list recorded in this letter of Paul’s sufferings for the cause of Christ (cf. 4:8–12; 6:4–10).

11:22 Are they Hebrews…Israelites…the seed of Abraham? To each of these questions Paul replied simply and powerfully, “so am I” (cf. Phil. 3:5).

11:23 Are they ministers of Christ? Paul had already emphatically denied that they were (v. 13); however, some of the Corinthians still believed they were. Paul accepted that belief for the sake of argument, then went on to show that his ministry was in every way superior to the false apostles’ so-called “ministry.” I speak as a fool. See note on v. 1. Once again Paul expressed his extreme distaste for the boasting the Corinthians had forced him into. in labors…in deaths often. A general summation of Paul’s sufferings for the gospel; the next few verses give specific examples, many of which are not found in Acts. Paul was often in danger of death (Acts 9:23, 29; 14:5, 19, 20; 17:5; 21:30–32).

11:24 forty stripes minus one. Deuteronomy 25:1–3 set 40 as the maximum number that could legally be administered; in Paul’s day the Jews reduced that number by one to avoid accidentally going over the maximum. Jesus warned that His followers would receive such beatings (Matt. 10:17).

11:25 beaten with rods. Refers to Roman beatings with flexible sticks tied together (cf. Acts 16:22, 23). once I was stoned. At Lystra (Acts 14:19, 20). three times I was shipwrecked. Not including the shipwreck on his journey as a prisoner to Rome (Acts 27), which had not yet taken place. Paul had been on several sea voyages up to this time (cf. Acts 9:30; 11:25, 26; 13:4, 13; 14:25, 26; 16:11; 17:14, 15; 18:18, 21), giving ample opportunity for the 3 shipwrecks to have occurred. a night and a day I have been in the deep. At least one of the shipwrecks was so severe that Paul spent an entire day floating on the wreckage, waiting to be rescued.

11:26, 27 in perils. Those connected with his frequent travels. “Waters” (rivers) and “robbers” posed a serious danger to travelers in the ancient world. Paul’s journey from Perga to Pisidian Antioch (Acts 13:14), for example, required him to travel through the robber-infested Taurus Mountains, and to cross two dangerous, flood-prone rivers. Paul was frequently in danger from his “own countrymen” (Acts 9:23, 29; 13:45; 14:2, 19; 17:5; 18:6, 12–16; 20:3, 19; 21:27–32) and, less often, from “Gentiles” (Acts 16:16–40; 19:23—20:1).

11:26 false brethren. Those who appeared to be Christians, but were not, such as the false apostles (v. 13) and the Judaizers (Gal. 2:4).

11:28, 29 Far worse than the occasional physical suffering Paul endured was the constant, daily burden of concern for the churches that he felt. Those who were “weak” (cf. Rom. 14; 1 Cor. 8) in faith, or were “made to stumble” into sin caused him intense emotional pain. Cf. 1 Thess. 5:14.

11:30 I will boast…my infirmity. To do so magnified God’s power at work in him (cf. 4:7; Col. 1:29; 2 Tim. 2:20, 21).

11:31 Realizing how incredible the list of his sufferings must have seemed, Paul called on God to witness that he was telling the truth (cf. v. 10; 1:23; Rom. 1:9; 9:1; Gal. 1:20; 1 Thess. 2:5, 10; 1 Tim. 2:7)—that these things really happened.

11:32, 33 Paul related his humiliating escape from Damascus (cf. Acts 9:23–25) as the crowning example of the weakness and infirmity in which he boasted (v. 30). The Acts narrative names the hostile Jews as those who sought Paul’s life, whereas Paul here mentioned the governor under the Nabatean Arab king Aretas (9 B.C.-A.D. 40) as the one who sought him. Evidently the Jews stirred up the secular authorities against him, as they were later to do repeatedly in Acts (cf. Acts 13:50; 14:2; 17:13).

2 Corinthians 12

12:1–7 Paul continued, reluctantly, with his boasting (see note on 11:1). Though it was “not profitable,” since it could tempt his own flesh to be proud, the Corinthians’ fascination with the alleged visions and revelations of the false apostles left him little choice (v. 11).

12:1 visions and revelations. Six of Paul’s visions are recorded in Acts (9:12; 16:9, 10; 18:9; 22:17, 18; 23:11; 27:23, 24), and his letters speak of revelations he had received (cf. Gal. 1:12; 2:2; Eph. 3:3).

12:2–4 Since it took place 14 years before the writing of 2 Corinthians, the specific vision Paul relates cannot be identified with any incident recorded in Acts. It probably took place between his return to Tarsus from Jerusalem (Acts 9:30) and the start of his missionary journeys (Acts 13:1–3). caught up to the third heaven…caught up into Paradise. Paul was not describing two separate visions; “the third heaven” and “Paradise” are the same place (cf. Rev. 2:7, which says the tree of life is in Paradise, with Rev. 22:14, which says it is in heaven). The first heaven is the earth’s atmosphere (Gen. 8:2; Deut. 11:11; 1 Kin. 8:35); the second is interplanetary and interstellar space (Gen. 15:5; Ps. 8:3; Is. 13:10); and the third is the abode of God (1 Kin. 8:30; 2 Chr. 30:27; Ps. 123:1).

12:2 a man in Christ. Though Paul’s reluctance to boast caused him to refer to himself in the third person, the context makes it obvious that he was speaking about himself; relating the experience of another man would hardly have enhanced Paul’s apostolic credentials. Also, Paul’s thorn in the flesh afflicted him, not someone else (v. 7).

12:2, 3 whether in…or…out of the body. Paul was so overwhelmed by his heavenly vision that he did not know the precise details. However, whether he was caught up bodily into heaven (like Enoch, Gen. 5:24 and Elijah, 2 Kin. 2:11), or his spirit was temporarily separated from his body, was not important.

12:4 inexpressible words…not lawful…to utter. Because the words were for him alone, Paul was forbidden to repeat them, even if he could have expressed them coherently.

12:5 Of such a one I will boast. See note on v. 2.

12:6 If Paul wished to boast about his unique experience (vv. 1–4) he would not be a fool, because it really happened. He refrained from boasting about it, however, because he wanted the Corinthians to judge him based on their observations of his ministry, not on his visions.

12:7 the revelations. See note on v. 1. a thorn in the flesh…a messenger of Satan. This was sent to him by God, to keep him humble. As with Job, Satan was the immediate cause, but God was the ultimate cause. Paul’s use of the word “messenger” (Gr., angellos, or angel) from Satan suggests the “thorn in the flesh” (lit. “a stake for the flesh”) was a demonized person, not a physical illness. Of the 175 uses of the Gr. word, angellos, in the NT, most are in reference to angels. This angel was from Satan, a demon afflicting Paul. Possibly, the best explanation for this demon was that he was indwelling the ring leader of the Corinthian conspiracy, the leader of the false apostles. Through them he was tearing up Paul’s beloved church and thus driving a painful stake through Paul. Further support for this view comes from the context of chaps. 10–13, which is one of fighting adversaries (the false prophets). The verb translated “buffet” always refers to ill treatment from other people (Matt. 26:67; Mark 14:65; 1 Cor. 4:11; 1 Pet. 2:20). Finally, the OT describes Israel’s personal opponents as thorns (Num. 33:55; Josh. 23:13; Judg. 2:3; Ezek. 28:24). lest I be exalted above measure. The assault was painful, but purposeful. God was allowing Satan to bring this severe trouble in the church for the purpose of humbling Paul who, having had so many revelations, including a trip to heaven and back, would have been proud. The demonized false apostle attacking his work in Corinth was the stake being driven through his otherwise proud flesh.

12:8 I pleaded…three times. Paul, longing for relief from this painful hindrance to his ministry, went to his Lord, begging Him (the use of the definite article with “Lord” shows Paul’s prayer was directed to Jesus) to remove it. The demons are only subject to His authority. The 3-fold repetition of Paul’s request parallels that of Jesus in Gethsemane (Mark 14:32–41). Both Paul and Jesus had their requests denied, but were granted grace to endure their ordeals.

12:9 My grace is sufficient for you. The present tense of the verb translated “is sufficient” reveals the constant availability of divine grace. God would not remove the thorn, as Paul had requested, but would continually supply him with grace to endure it (cf. 1 Cor. 15:10; Phil. 4:13; Col. 1:29). My strength is made perfect in weakness. Cf. 4:7–11. The weaker the human instrument, the more clearly God’s grace shines forth.

12:9, 10 Paul took no pleasure in the pain itself, but rejoiced in the power of Christ that it revealed through him.

12:11 become a fool. See notes on 11:1, 16; cf. 11:17, 21, 23. you have compelled me. See note on 11:1. the most eminent apostles. See note on 11:5.

12:12 the signs of an apostle. Including, but not limited to, “signs and wonders and mighty deeds” (the miracle of the Corinthians’ salvation was also a mark of Paul’s apostleship, 1 Cor. 9:2). The purpose of miraculous signs was to authenticate the apostles as God’s messengers (cf. Acts 2:22, 43; 4:30; 5:12; 14:3; Rom. 15:18, 19; Heb. 2:3, 4).

12:13 Paul had not slighted the Corinthians except by refusing to be a burden (see note on 11:7). With a touch of irony, he begged their forgiveness for that “wrong.”

12:14 for the third time. The first was the visit recorded in Acts 18; the second was the “painful visit” (2:1; see Introduction: Background and Setting). not be burdensome. On his upcoming visit, Paul wished to continue his practice of refusing to accept support from the Corinthians. I do not seek yours, but you. Paul sought the Corinthians (cf. 6:11–13; 7:2, 3), not their money. children…parents…parents…children. To reinforce his point, Paul cited the axiomatic truth that parents are financially responsible for their children, not children (when they are young, cf. 1 Tim. 5:4) for their parents.

12:15 Far from seeking to take from the Corinthians, Paul sought to give. The verb translated “spend” refers to spending money, and probably describes Paul’s willingness to work to support himself while in Corinth (Acts 18:3). “Be spent” describes Paul’s willingness to give of himself—even to the point of sacrificing his life.

12:16–18 Although it was obvious to all that Paul had not personally taken advantage of the Corinthians, his opponents circulated an even more vicious rumor—that he was using craftiness and cunning to deceive the Corinthians (cf. 4:2). Specifically, the false apostles accused Paul of sending his assistants to collect the Jerusalem offering from the Corinthians while intending to keep some of it for himself. Thus, according to his opponents, Paul was both a deceitful hypocrite (because he really did take money from the Corinthians after all, despite his words in vv. 14, 15) and a thief. This charge was all the more painful to Paul because it impugned the character of his friends. Outraged that the Corinthians could believe such ridiculous lies, Paul pointed out that his associates did not take advantage of the Corinthians during their earlier visits regarding the collection (8:6, 16–22). The simple truth was that neither Paul nor his representatives had in any way defrauded the Corinthians.

12:19 Lest the Corinthians view themselves as judges before whom Paul was on trial, the apostle quickly set them straight: only God was his judge (cf. 5:10; 1 Cor. 4:3–5). Paul sought to edify the Corinthians, not exonerate himself.

12:21 When he visited them, Paul did not want to find the Corinthians in the same sorry spiritual condition as on his last visit (the “painful visit,” 2:1; see Introduction: Background and Setting). If he found that they were not what he wished (i.e., still practicing the sins he listed), they would find him not as they wished—he would have had to discipline them (cf. 13:2). To find the Corinthians still living in unrepentant sin would both humiliate and sadden Paul. This warning (and the one in 13:2) was designed to prevent that from happening.

2 Corinthians 13

13:1 the third time. See note on 12:14. two or three witnesses. Not a reference to Paul’s 3 visits to Corinth, since he could be only one witness no matter how many visits he made. Paul informed the Corinthians that he would deal biblically (cf. Deut. 19:15; Matt. 18:16; John 8:17; Heb. 10:28) with any sin he found in Corinth.

13:2 I will not spare. See note on 12:21.

13:3 a proof of Christ speaking in me. Those Corinthians still seeking proof that Paul was a genuine apostle would have it when he arrived. They may have gotten more than they bargained for, however, for Paul was going to use his apostolic authority and power to deal with any sin and rebellion he found there (v. 2; see note on 12:21). who is not weak. Christ’s power was to be revealed through Paul against the sinning Corinthians (cf. 1 Cor. 11:30–32). By rebelling against Christ’s chosen apostle (1:1), they were rebelling against Him.

13:4 Paul was to come to Corinth armed with the irresistible power of the risen, glorified Christ (cf. Phil. 3:10).

13:5, 6 The Gr. grammar places great emphasis on the pronouns “yourselves” and “you.” Paul turned the tables on his accusers; instead of presuming to evaluate his apostleship, they needed to test the genuineness of their faith (cf. James 2:14–26). He pointed out the incongruity of the Corinthians’ believing (as they did) that their faith was genuine and his apostleship false. Paul was their spiritual father (1 Cor. 4:15); if his apostleship was counterfeit, so was their faith. The genuineness of their salvation was proof of the genuineness of his apostleship.

13:5 disqualified. Lit. “not approved.” Here it referred to the absence of genuine saving faith.

13:7 do what is honorable. Paul’s deepest longing was for his spiritual children to lead godly lives (cf. 7:1)—even if they persisted in doubting him. Paul was even willing to appear “disqualified,” as long as the Corinthians turned from their sin (cf. Rom. 9:3).

13:8, 9 Lest anyone think his reference to being disqualified (v. 7) was an admission of wrongdoing on his part, Paul hastened to add that he had not violated “the truth” of the gospel. The apostle may also have meant that he needed to take no action against the Corinthians if he found them living according to “the truth.” In that case, he would rejoice in his “weakness” (that is, his lack of opportunity to exercise his apostolic power), because that would mean that the Corinthians were spiritually “strong.”

13:10 A one-sentence summary of Paul’s purpose in writing this letter.

13:11 Paul’s concluding exhortations expressed the attitudes he prayed (v. 9) would characterize the Corinthians. the God of love and peace will be with you. An encouragement to the Corinthians to carry out the exhortations in the first part of the verse. Only here in the NT is God called “the God of love” (cf. 1 John 4:8).

13:12 a holy kiss. A sign of greeting in biblical times (Matt. 26:49; Luke 7:45), much like the modern handshake. For Christians, it further expressed brotherly love and unity (Rom. 16:16; 1 Cor. 16:20; 1 Thess. 5:26; 1 Pet. 5:14).

13:13 All the saints. Those in Macedonia (possibly Philippi; see Introduction: Background and Setting), from where Paul wrote 2 Corinthians. While encouraging unity within the Corinthian church, Paul did not want the Corinthians to lose sight of their unity with other churches.

13:14 The Trinitarian benediction reminded the Corinthians of the blessings they had received: “grace” from the Lord Jesus Christ (cf. 8:9), “love” from God the Father (cf. v. 11), and “communion” with God and each other through the Holy Spirit (cf. 1:22; 5:5). Jesus was mentioned before the Father because His sacrificial death is the ultimate expression of God’s love.

2 Corinthians 1

1:1 a 1 Cor. 1:1; Eph. 1:1; Col. 1:1; 1 Tim. 1:1; 2 Tim. 1:1

1:1 b Acts 16:1; 1 Cor. 16:10

1:1 c Phil. 1:1; Col. 1:2

1:2 d Rom. 1:7

1:3 e Eph. 1:3; 1 Pet. 1:3

1:4 f Is. 51:12; 66:13; 2 Cor. 7:6, 7, 13

1:4 1 tribulation

1:5 g (Acts 9:4); 2 Cor. 4:10; Phil. 3:10; Col. 1:24

1:5 2 comfort

1:6 h 2 Cor. 4:15; 12:15; Eph. 3:1, 13; 2 Tim. 2:10

1:7 i (Rom. 8:17; 2 Tim. 2:12)

1:8 j Acts 19:23; 1 Cor. 15:32; 16:9

1:8 3 tribulation

1:9 k Jer. 17:5, 7

1:10 l (2 Pet. 2:9)

1:10 4 NU shall

1:11 m Rom. 15:30; Phil. 1:19; Philem. 22

1:11 n 2 Cor. 4:15; 9:11

1:11 5 M your behalf

1:12 o 2 Cor. 2:17

1:12 p (1 Cor. 2:4)

1:12 6 The opposite of duplicity

1:14 q 2 Cor. 5:12

1:14 r Phil. 2:16; 1 Thess. 2:19

1:15 s 1 Cor. 4:19

1:15 t Rom. 1:11; 15:29

1:16 u Acts 19:21; 1 Cor. 16:3–6

1:17 v 2 Cor. 10:2; 11:18

1:18 w 1 John 5:20

1:18 7 message

1:19 x Mark 1:1; Luke 1:35; John 1:34; 20:31; 1 John 5:5, 20

1:19 y 1 Thess. 1:1; 2 Thess. 1:1; 1 Pet. 5:12

1:19 z Acts 18:5; 2 Cor. 1:1

1:19 a (Heb. 13:8)

1:20 b (Rom. 15:8, 9)

1:21 c (1 John 2:20, 27)

1:22 d (Eph. 4:30)

1:22 e Rom. 8:16; 2 Cor. 5:5; (Eph. 1:14)

1:23 f Rom. 1:9; Gal. 1:20; Phil. 1:8

1:23 g 1 Cor. 4:21; 2 Cor. 2:3; 12:20

1:24 h 1 Cor. 3:5; 2 Cor. 4:5; 11:20; (1 Pet. 5:3)

1:24 i Rom. 11:20; 1 Cor. 15:1

1:24 8 rule

2 Corinthians 2

2:1 a 2 Cor. 1:23

2:2 b 2 Cor. 7:8

2:3 c 1 Cor. 4:21; 2 Cor. 12:21

2:3 d 2 Cor. 8:22; Gal. 5:10; 2 Thess. 3:4; Philem. 21

2:4 e (2 Cor. 2:9; 7:8, 12)

2:4 1 tribulation

2:5 f (1 Cor. 5:1)

2:5 g Gal. 4:12

2:6 h 1 Cor. 5:4, 5; 2 Cor. 7:11; 1 Tim. 5:20

2:7 i Gal. 6:1; Eph. 4:32

2:9 j 2 Cor. 7:15; 10:6

2:10 2 NU indeed, what I have forgiven, if I have forgiven anything, I did it for your sakes

2:12 k Acts 16:8

2:12 l 1 Cor. 16:9

2:12 3 Opportunity

2:13 m 2 Cor. 7:6, 13; 8:6; Gal. 2:1, 3; 2 Tim. 4:10; Titus 1:4

2:14 4 manifests

2:15 n (1 Cor. 1:18)

2:15 o (2 Cor. 4:3)

2:16 p Luke 2:34; (John 9:39; 1 Pet. 2:7)

2:16 q (1 Cor. 15:10)

2:17 r 2 Pet. 2:3

2:17 s 1 Cor. 5:8; 2 Cor. 1:12; 1 Thess. 2:4; 1 Pet. 4:11

2:17 5 M the rest

2:17 6 adulterating for gain

2 Corinthians 3

3:1 a 2 Cor. 5:12; 10:12, 18; 12:11

3:1 b Acts 18:27

3:2 c 1 Cor. 9:2

3:3 d 1 Cor. 3:5

3:3 e Ex. 24:12; 31:18; 32:15; 2 Cor. 3:7

3:3 f Ps. 40:8

3:5 g (John 15:5)

3:5 h 1 Cor. 15:10

3:6 i 1 Cor. 3:5; Eph. 3:7

3:6 j Jer. 31:31; Matt. 26:28; Luke 22:20

3:6 k Rom. 2:27

3:6 l (Rom. 3:20); Gal. 3:10

3:6 m John 6:63; Rom. 8:2

3:6 1 Or spirit

3:7 n Rom. 7:10

3:7 o Ex. 34:1; Deut. 10:1

3:7 p Ex. 34:29

3:8 q (Gal. 3:5)

3:9 r (Rom. 1:17; 3:21)

3:12 s Acts 4:13, 29; 2 Cor. 7:4; Eph. 6:19

3:13 t Ex. 34:33–35; 2 Cor. 3:7

3:13 u Rom. 10:4; (Gal. 3:23)

3:14 v Is. 6:10; 29:10; Acts 28:26; Rom. 11:7, 8; 2 Cor. 4:4

3:16 w Ex. 34:34; Rom. 11:23

3:16 x Is. 25:7

3:17 y (1 Cor. 15:45)

3:17 z John 8:32; Gal. 5:1, 13

3:18 a 1 Cor. 13:12

3:18 b (2 Cor. 4:4, 6)

3:18 c (Rom. 8:29, 30)

3:18 2 Or from the Lord, the Spirit

2 Corinthians 4

4:1 a 1 Cor. 7:25

4:1 b Luke 18:1; 2 Cor. 4:16; Gal. 6:9; Eph. 3:13; 2 Thess. 3:13

4:2 c 2 Cor. 5:11

4:2 1 adulterating the word of God

4:3 d (1 Cor. 1:18); 2 Cor. 2:15

4:4 e John 12:31; (Eph. 6:12)

4:4 f John 12:40

4:4 g (2 Cor. 3:8, 9)

4:4 h (John 1:18); Phil. 2:6; Col. 1:15; Heb. 1:3

4:5 i 1 Cor. 1:13

4:5 j 1 Cor. 9:19

4:6 k Gen. 1:3

4:6 l Is. 9:2; Mal. 4:2; Luke 1:78; 2 Pet. 1:19

4:7 m Judg. 7:2; 1 Cor. 2:5

4:8 n 2 Cor. 1:8; 7:5

4:9 o Ps. 129:2; (Heb. 13:5)

4:9 p Ps. 37:24

4:10 q Phil. 3:10

4:10 r Rom. 8:17

4:11 s Rom. 8:36

4:13 t 2 Pet. 1:1

4:13 u Ps. 116:10

4:14 v (Rom. 8:11)

4:15 w Col. 1:24

4:15 x 1 Cor. 9:19; 2 Cor. 1:11

4:16 y 2 Cor. 4:1; Gal. 6:9

4:16 z (Is. 40:29, 31; Col. 3:10)

4:17 a Matt. 5:12; Rom. 8:18; 1 Pet. 1:6

4:18 b Rom. 8:24; (2 Cor. 5:7; Heb. 11:1, 13)

2 Corinthians 5

5:1 a Job 4:19; 1 Cor. 15:47; 2 Cor. 4:7

5:1 b Mark 14:58; Acts 7:48; Heb. 9:11, 24

5:1 1 Physical body

5:2 c Rom. 8:23; 2 Cor. 5:4

5:2 2 dwelling

5:3 d Rev. 3:18

5:4 e 1 Cor. 15:53

5:5 f Rom. 8:23; (2 Cor. 1:22); Eph. 1:14

5:5 3 down payment, earnest

5:7 g Rom. 8:24; Heb. 11:1

5:8 h Phil. 1:23

5:10 i Matt. 16:27; Acts 10:42; Rom. 2:16; 14:10, 12

5:10 j Gal. 6:7; Eph. 6:8

5:11 k (Heb. 10:31; 12:29; Jude 23)

5:12 l 2 Cor. 3:1

5:12 m 2 Cor. 1:14; Phil. 1:26

5:13 n Mark 3:21; 2 Cor. 11:1, 16; 12:11

5:14 o (Rom. 5:15; 6:6; Gal. 2:20; Col. 3:3)

5:15 p (Rom. 6:11)

5:16 q 2 Cor. 10:3

5:16 r (Matt. 12:50)

5:17 s (John 6:63)

5:17 t (Rom. 8:9)

5:17 u Is. 43:18; 65:17; (Eph. 4:24); Rev. 21:4

5:17 v (Rom. 6:3–10; Col. 3:3)

5:18 w Rom. 5:10; (Eph. 2:16; Col. 1:20)

5:19 x (Rom. 3:24)

5:19 4 reckoning

5:20 y Mal. 2:7; Eph. 6:20

5:21 z Is. 53:6, 9

5:21 a (Rom. 1:17; 3:21); 1 Cor. 1:30

2 Corinthians 6

6:1 a 1 Cor. 3:9

6:1 b 2 Cor. 5:20

6:2 c Is. 49:8

6:3 d Rom. 14:13

6:4 e 1 Cor. 4:1

6:4 1 endurance

6:5 f 2 Cor. 11:23

6:6 2 Lit. unhypocritical

6:7 g 2 Cor. 7:14

6:7 h 1 Cor. 2:4

6:7 i Rom. 13:12; 2 Cor. 10:4

6:9 j 2 Cor. 4:2; 5:11

6:9 k 1 Cor. 4:9, 11

6:9 l Ps. 118:18

6:10 m 1 Cor. 1:5; (2 Cor. 8:9)

6:11 n Is. 60:5; 2 Cor. 7:3

6:11 3 Lit. Our mouth is open

6:12 o 2 Cor. 12:15

6:13 p 1 Cor. 4:14

6:14 q Deut. 7:2, 3; 22:10; 1 Cor. 5:9

6:14 r 1 Sam. 5:2, 3; 1 Kin. 18:21; Eph. 5:6, 7, 11; 1 John 1:6

6:14 4 in common

6:14 5 fellowship

6:16 s (1 Cor. 3:16, 17; 6:19); Eph. 2:21; (Heb. 3:6)

6:16 t Ex. 29:45; Lev. 26:12; Jer. 31:33; 32:38; Ezek. 37:26, 27; Zech. 8:8

6:16 6 NU we

6:17 u Num. 33:51–56; Is. 52:11; Rev. 18:4

6:18 v 2 Sam. 7:14; Jer. 31:1, 9; (Rev. 21:7)

6:18 w (John 1:12; Rom. 8:14; Gal. 4:5–7); Phil. 2:15; 1 John 3:1

2 Corinthians 7

7:1 a (1 John 3:3)

7:2 b Acts 20:33

7:3 c 2 Cor. 6:11, 12

7:4 d 2 Cor. 3:12

7:4 e 1 Cor. 1:4

7:4 f Phil. 2:17; Col. 1:24

7:5 g Rom. 15:26; 2 Cor. 2:13

7:5 h 2 Cor. 4:8

7:5 i Deut. 32:25

7:6 j Is. 49:13; 2 Cor. 1:3, 4

7:6 k 2 Cor. 2:13; 7:13

7:7 1 comfort

7:8 l 2 Cor. 2:2

7:8 m 2 Cor. 2:4

7:10 n 2 Sam. 12:13; Ps. 32:10; Matt. 26:75

7:10 o Prov. 17:22

7:11 p Eph. 5:11

7:11 q 2 Cor. 2:5–11

7:12 r 2 Cor. 2:4

7:13 s Rom. 15:32

7:15 t 2 Cor. 2:9; Phil. 2:12

7:16 u 2 Cor. 2:3; 8:22; 2 Thess. 3:4; Philem. 8, 21

2 Corinthians 8

8:2 a Mark 12:44

8:4 b Acts 11:29; 24:17; Rom. 15:25, 26; 1 Cor. 16:1, 3, 4; 2 Cor. 9:1

8:4 1 NU, M omit that we would receive, thus changing text to urgency for the favor and fellowship

8:5 c (Rom. 12:1, 2)

8:5 d (Eph. 6:6)

8:6 e 2 Cor. 8:17; 12:18

8:7 f (1 Cor. 1:5; 12:13)

8:7 g 2 Cor. 9:8

8:8 h 1 Cor. 7:6

8:9 i Matt. 8:20; Luke 9:58; Phil. 2:6, 7

8:9 j Rom. 9:23; (Eph. 1:7; Rev. 3:18)

8:10 k 1 Cor. 7:25, 40

8:10 l (Prov. 19:17; Matt. 10:42; 1 Tim. 6:18, 19; Heb. 13:16)

8:10 m 1 Cor. 16:2; 2 Cor. 9:2

8:12 n Mark 12:43, 44; Luke 21:3, 4; 2 Cor. 9:7

8:15 o Ex. 16:18

8:16 2 NU has put

8:18 p 1 Cor. 16:3; 2 Cor. 12:18

8:19 q Acts 14:23; 1 Cor. 16:3, 4

8:19 r 2 Cor. 4:15

8:21 s Rom. 12:17; Phil. 4:8; 1 Pet. 2:12

8:23 t 2 Cor. 7:13, 14

8:23 u (John 13:16); Phil. 2:25

8:23 3 Lit. apostles,“sent ones”

8:24 v 2 Cor. 7:4, 14; 9:2

8:24 4 NU, M omit and

2 Corinthians 9

9:1 a Acts 11:29; Rom. 15:26; 1 Cor. 16:1; 2 Cor. 8:4; Gal. 2:10

9:2 b 2 Cor. 8:10

9:3 c 2 Cor. 8:6, 17

9:4 1 NU confidence.

9:5 2 encourage

9:5 3 Lit. covetousness

9:6 d Prov. 11:24; 22:9; Gal. 6:7, 9

9:6 4 with blessings

9:7 e Deut. 15:7

9:7 f Deut. 15:10; 1 Chr. 29:17; (Prov. 11:25); Rom. 12:8; (2 Cor. 8:12)

9:7 5 compulsion

9:8 g (Prov. 11:24)

9:9 h Ps. 112:9

9:10 i Is. 55:10

9:10 j Hos. 10:12

9:10 6 NU omits may

9:10 7 NU will supply

9:11 k 2 Cor. 1:11

9:12 l 2 Cor. 8:14

9:13 m (Matt. 5:16)

9:13 n (Heb. 13:16)

9:14 o 2 Cor. 8:1

9:15 p (John 3:16; 4:10; Rom. 6:23; 8:32; Eph. 2:8; James 1:17)

2 Corinthians 10

10:1 a Rom. 12:1

10:1 b 1 Thess. 2:7

10:2 c 1 Cor. 4:21; 2 Cor. 13:2, 10

10:4 d Eph. 6:13

10:4 e 1 Cor. 9:7; (2 Cor. 6:7); 1 Tim. 1:18

10:4 f Acts 7:22

10:4 g Jer. 1:10; (2 Cor. 10:8; 13:10)

10:4 1 of the flesh

10:5 h 1 Cor. 1:19

10:6 i 2 Cor. 13:2, 10

10:6 j 2 Cor. 7:15

10:7 k (John 7:24); 2 Cor. 5:12

10:7 l 1 Cor. 1:12; 14:37

10:7 m (Rom. 14:8); 1 Cor. 3:23

10:7 2 NU as we are.

10:8 n 2 Cor. 13:10

10:8 o 2 Cor. 7:14

10:8 3 NU omits us

10:8 4 building up

10:10 p 1 Cor. 2:3, 4; 2 Cor. 12:7; Gal. 4:13

10:10 q (1 Cor. 1:17); 2 Cor. 11:6

10:12 r 2 Cor. 5:12

10:13 s 2 Cor. 10:15

10:14 t 1 Cor. 3:5, 6

10:15 u Rom. 15:20

10:17 v Is. 65:16; Jer. 9:24; 1 Cor. 1:31

10:18 w Prov. 27:2

10:18 x Rom. 2:29; (1 Cor. 4:5)

2 Corinthians 11

11:1 a Matt. 17:17; 2 Cor. 11:4, 16, 19

11:2 b Gal. 4:17

11:2 c Hos. 2:19; (Eph. 5:26)

11:2 d Col. 1:28

11:2 e Lev. 21:13

11:3 f Gen. 3:4, 13; John 8:44; 1 Thess. 3:5; 1 Tim. 2:14; (Rev. 12:9, 15)

11:3 g Eph. 6:24

11:3 1 NU adds and purity

11:4 h Gal. 1:6–8

11:5 i (1 Cor. 15:10); 2 Cor. 12:11; Gal. 2:6

11:6 j (1 Cor. 1:17)

11:6 k (1 Cor. 12:8; Eph. 3:4)

11:6 l (2 Cor. 12:12)

11:6 2 NU omits been

11:7 m Acts 18:3; 1 Cor. 9:18; 2 Cor. 12:13

11:7 3 putting myself down

11:9 n Acts 20:33

11:9 o Phil. 4:10

11:10 p Rom. 1:9; 9:1; 2 Cor. 1:23; (Gal. 2:20)

11:10 q 1 Cor. 9:15

11:11 r 2 Cor. 6:11; 12:15

11:12 s 1 Cor. 9:12

11:13 t Acts 15:24; Rom. 16:18; Gal. 1:7; Phil. 1:15; 2 Pet. 2:1; Rev. 2:2

11:13 u Phil. 3:2; Titus 1:10

11:14 v Gal. 1:8

11:15 w (Phil. 3:19)

11:17 x 1 Cor. 7:6

11:19 y 1 Cor. 4:10

11:20 z 2 Cor. 1:24; (Gal. 2:4; 4:3, 9; 5:1)

11:21 a 2 Cor. 10:10

11:21 b Phil. 3:4

11:22 c Acts 22:3; Rom. 11:1; Phil. 3:4–6

11:23 d 1 Cor. 15:10

11:23 e Acts 9:16

11:23 f 1 Cor. 15:30

11:24 g Deut. 25:3

11:24 h 2 Cor. 6:5

11:25 i Acts 16:22, 23; 21:32

11:25 j Acts 14:5, 19

11:25 k Acts 27:1–44

11:26 l Acts 9:23, 24; 13:45, 50; 17:5, 13; 1 Thess. 2:15

11:26 m Acts 14:5, 19; 19:23; 27:42

11:27 n Acts 20:31

11:27 o 1 Cor. 4:11; Phil. 4:12

11:27 p Acts 9:9; 13:2, 3; 14:23

11:28 q Acts 20:18; (Rom. 1:14); 2 Cor. 7:12; 12:20; Gal. 4:11; 1 Thess. 3:10

11:29 r (1 Cor. 8:9, 13; 9:22)

11:30 s (2 Cor. 12:5, 9, 10)

11:30 4 weakness

11:31 t Rom. 1:9; Gal. 1:20; 1 Thess. 2:5

11:31 u Rom. 9:5

11:32 v Acts 9:19–25

2 Corinthians 12

12:1 a Acts 16:9; 18:9; 22:17, 18; 23:11; 26:13–15; 27:23

12:1 b Acts 9:3–6; 1 Cor. 14:6; 2 Cor. 12:7; (Gal. 1:12; 2:2; Eph. 3:3–6)

12:1 1 NU necessary, though not profitable, to boast

12:2 c Rom. 16:7; Gal. 1:22

12:2 d Acts 22:17

12:4 e Luke 23:43; (Rev. 2:7)

12:5 f 2 Cor. 11:30

12:7 g Num. 33:55; Ezek. 28:24; Hos. 2:6; Gal. 4:13, 14

12:7 h Job 2:7; Matt. 4:10; Luke 13:16; (1 Cor. 5:5)

12:7 2 beat

12:8 i Deut. 3:23; Matt. 26:44

12:9 j 2 Cor. 11:30

12:9 k (1 Pet. 4:14)

12:10 l (Rom. 5:3; 8:35)

12:10 m 2 Cor. 13:4

12:11 n 2 Cor. 5:13; 11:1, 16; 12:6

12:11 o 1 Cor. 15:10; 2 Cor. 11:5

12:11 p 1 Cor. 3:7; 13:2; 15:9

12:11 3 NU omits in boasting

12:12 q Acts 14:3; Rom. 15:18

12:12 r Acts 15:12

12:12 s Acts 14:8–10; 16:16–18; 19:11, 12; 20:6–12; 28:1–10

12:14 t 2 Cor. 1:15; 13:1, 2

12:14 u Acts 20:33; (1 Cor. 10:24–33)

12:14 v 1 Cor. 4:14; Gal. 4:19

12:15 w John 10:11; Rom. 9:3; 2 Cor. 1:6; Phil. 2:17; Col. 1:24; 1 Thess. 2:8; (2 Tim. 2:10)

12:15 x 2 Cor. 6:12, 13

12:16 y 2 Cor. 11:9

12:18 z 2 Cor. 8:18

12:19 a 2 Cor. 5:12

12:19 b (Rom. 9:1, 2); 2 Cor. 11:31

12:19 c 1 Cor. 10:33

12:19 4 NU You have been thinking for a long time that we

12:20 d 1 Cor. 4:21; 2 Cor. 13:2, 10

12:21 e 2 Cor. 2:1, 4

12:21 f 2 Cor. 13:2

12:21 g 1 Cor. 5:1

2 Corinthians 13

13:1 a 2 Cor. 12:14

13:1 b Num. 35:30; Deut. 17:6; 19:15; Matt. 18:16; John 8:17; Heb. 10:28

13:2 c 2 Cor. 10:2

13:2 d 2 Cor. 12:21

13:2 e 2 Cor. 1:23; 10:11

13:2 1 NU omits I write

13:3 f Matt. 10:20; (1 Cor. 5:4; 7:40)

13:3 g (1 Cor. 9:2)

13:4 h Phil. 2:7, 8; (1 Pet. 3:18)

13:4 i (Rom. 1:4; 6:4; 1 Cor. 6:14)

13:4 j (2 Cor. 10:3, 4)

13:5 k Rom. 8:10; (Gal. 4:19)

13:5 l 1 Cor. 9:27

13:5 2 do not stand the test

13:7 m 2 Cor. 6:9

13:7 3 NU we

13:9 n 1 Cor. 4:10

13:9 o 1 Cor. 1:10; 2 Cor. 13:11; Eph. 4:12; (1 Thess. 3:10)

13:10 p 1 Cor. 4:21

13:10 q 1 Cor. 5:4; 2 Cor. 10:8

13:11 r Rom. 12:16, 18

13:11 s Rom. 15:33; Eph. 6:23

13:12 t Rom. 16:16

13:14 u Rom. 16:24

13:14 v Phil. 2:1

13:14 4 fellowship

Introduction to Galatians

Title

Galatians derives its title (pros Galatas) from the region in Asia Minor (modern Turkey) where the churches addressed were located. It is the only one of Paul’s epistles specifically addressed to churches in more than one city (1:2; cf. 3:1; 1 Cor. 16:1).

Author and Date

There is no reason to question the internal claims that the apostle Paul wrote Galatians (1:1; 5:2). Paul was born in Tarsus, a city in the province of Cilicia, not far from Galatia. Under the famous rabbi, Gamaliel, Paul received a thorough training in the OT Scriptures and in the rabbinic traditions at Jerusalem (Acts 22:3). A member of the ultra-orthodox sect of the Pharisees (Acts 23:6), he was one of first-century Judaism’s rising stars (1:14; cf. Phil. 3:5, 6).

The course of Paul’s life took a sudden and startling turn when, on his way to Damascus from Jerusalem to persecute Christians, he was confronted by the risen, glorified Christ (see notes on Acts 9). That dramatic encounter turned Paul from Christianity’s chief persecutor to its greatest missionary. His 3 missionary journeys and trip to Rome turned Christianity from a faith that included only a small group of Palestinian Jewish believers into an Empire-wide phenomenon. Galatians is one of 13 inspired letters he addressed to Gentile congregations or his fellow workers. For further biographical information on Paul, see Introduction to Romans: Author and Date.

In chap. 2, Paul described his visit to the Jerusalem Council of Acts 15 (see note on 2:1), so he must have written Galatians after that event. Since most scholars date the Jerusalem Council about A.D. 49, the most likely date for Galatians is shortly thereafter.

Background and Setting

In Paul’s day, the word Galatia had two distinct meanings. In a strict ethnic sense, Galatia was the region of central Asia Minor inhabited by the Galatians. They were a Celtic people who had migrated to that region from Gaul (modern France) in the third century B.C. The Romans conquered the Galatians in 189 B.C. but allowed them to have some measure of independence until 25 B.C. when Galatia became a Roman province, incorporating some regions not inhabited by ethnic Galatians (e.g., parts of Lycaonia, Phrygia, and Pisidia). In a political sense, Galatia came to describe the entire Roman province, not merely the region inhabited by the ethnic Galatians.

Paul founded churches in the southern Galatian cities of Antioch, Iconium, Lystra, and Derbe (Acts 13:14-14:23). These cities, although within the Roman province of Galatia, were not in the ethnic Galatian region. There is no record of Paul’s founding churches in that northern, less populated region.

Those two uses of the word Galatia make it more difficult to determine who the original recipients of the epistle were. Some interpret Galatia in its strict racial sense and argue that Paul addressed this epistle to churches in the northern Galatian region, inhabited by the ethnic descendants of the Gauls. Although the apostle apparently crossed the border into the fringes of ethnic Galatia on at least two occasions (Acts 16:6; 18:23), Acts does not record that he founded any churches or engaged in any evangelistic ministry there.

Because neither Acts nor Galatians mentions any cities or people from northern (ethnic) Galatia, it is reasonable to believe that Paul addressed this epistle to churches located in the southern part of the Roman province, but outside of the ethnic Galatian region. Acts records the apostle’s founding of such churches at Pisidian Antioch (13:14-50), Iconium (13:51-14:7; cf. 16:2), Lystra (14:8-19; cf. 16:2), and Derbe (14:20, 21; cf. 16:1). In addition, the churches Paul addressed had apparently been established before the Jerusalem Council (2:5), and the churches of southern Galatia fit that criterion, having been founded during Paul’s first missionary journey before the Council met. Paul did not visit northern (ethnic) Galatia until after the Jerusalem Council (Acts 16:6).

Paul wrote Galatians to counter judaizing false teachers who were undermining the central NT doctrine of justification by faith (see note on Rom. 3:31). Ignoring the express decree of the Jerusalem Council (Acts 15:23-29), they spread their dangerous teaching that Gentiles must first become Jewish proselytes and submit to all the Mosaic law before they could become Christians (see 1:7; 4:17, 21; 5:2-12; 6:12, 13). Shocked by the Galatians’ openness to that damning heresy (cf. 1:6), Paul wrote this letter to defend justification by faith, and warn these churches of the dire consequences of abandoning that essential doctrine. Galatians is the only epistle Paul wrote that does not contain a commendation for its readers—that obvious omission reflects how urgently he felt about confronting the defection and defending the essential doctrine of justification.

Historical and Theological Themes

Galatians provides valuable historical information about Paul’s background (chaps. 1, 2), including his 3-year stay in Nabatean Arabia (1:17, 18), which Acts does not mention; his 15-day visit with Peter after his stay in Arabia (1:18, 19); his trip to the Jerusalem Council (2:1–10); and his confrontation of Peter (2:11–21).

As already noted, the central theme of Galatians (like that of Romans) is justification by faith. Paul defends that doctrine (which is the heart of the gospel) both in its theological (chaps. 3, 4) and practical (chaps. 5, 6) ramifications. He also defends his position as an apostle (chaps. 1, 2) since, as in Corinth, false teachers had attempted to gain a hearing for their heretical teaching by undermining Paul’s credibility. The main theological themes of Galatians are strikingly similar to those of Romans, e.g., the inability of the law to justify (2:16; cf. Rom. 3:20); the believer’s deadness to the law (2:19; cf. Rom. 7:4); the believer’s crucifixion with Christ (2:20; cf. Rom. 6:6); Abraham’s justification by faith (3:6; cf. Rom. 4:3); that believers are Abraham’s spiritual children (3:7; cf. Rom. 4:10, 11) and therefore blessed (3:9; cf. Rom. 4:23, 24); that the law brings not salvation but God’s wrath (3:10; cf. Rom. 4:15); that the just shall live by faith (3:11; cf. Rom. 1:17); the universality of sin (3:22; cf. Rom. 11:32); that believers are spiritually baptized into Christ (3:27; cf. Rom. 6:3); believers’ adoption as God’s spiritual children (4:5-7; cf. Rom. 8:14-17); that love fulfills the law (5:14; cf. Rom. 13:8-10); the importance of walking in the Spirit (5:16; cf. Rom. 8:4); the warfare of the flesh against the Spirit (5:17; cf. Rom. 7:23, 25); and the importance of believers bearing one anothers’ burdens (6:2; cf. Rom. 15:1).

Interpretive Challenges

First, Paul described a visit to Jerusalem and a subsequent meeting with Peter, James, and John (2:1-10). There is a question to be resolved in that text, as to whether that was his visit to the Jerusalem Council (Acts 15), or his earlier visit bringing famine relief to the Jerusalem church (Acts 11:27-30). Second, those who teach baptismal regeneration (the false doctrine that baptism is necessary for salvation) support their view from 3:27. Third, others have used this epistle to support their attacks on the biblical roles of men and women, claiming that the spiritual equality taught in 3:28 is incompatible with the traditional concept of authority and submission. Fourth, those who reject the doctrine of eternal security argue that the phrase “you have fallen from grace” (5:4) describes believers who lost their salvation. Fifth, there is disagreement whether Paul’s statement “see with what large letters I have written to you with my own hand!” refers to the entire letter, or merely the concluding verses. Finally, many claim that Paul erased the line between Israel and the church when he identified the church as the “Israel of God” (6:16). Those challenges will be addressed in the notes to the appropriate passages.

Outline

I. Personal: The Preacher of Justification (1:1-2:21)

A. Apostolic Chastening (1:1-9)

B. Apostolic Credentials (1:10-2:10)

C. Apostolic Confidence (2:11-21)

II. Doctrinal: The Principles of Justification (3:1-4:31)

A. The Experience of the Galatians (3:1-5)

B. The Blessing of Abraham (3:6-9)

C. The Curse of the Law (3:10-14)

D. The Promise of the Covenant (3:15-18)

E. The Purpose of the Law (3:19-29)

F. The Sonship of Believers (4:1-7)

G. The Futility of Ritualism (4:8-20)

H. The Illustration from Scripture (4:21-31)

III. Practical: The Privileges of Justification (5:1-6:18)

A. Freedom from Ritual (5:1-6)

B. Freedom from Legalists (5:7-12)

C. Freedom in the Spirit (5:13-26)

D. Freedom from Spiritual Bondage (6:1-10)

E. Conclusion (6:11-18)

The Epistle of Paul the Apostle to the

GALATIANS

Galatians 1

Greeting

1Paul, an apostle (not from men nor through man, but athrough Jesus Christ and God the Father bwho raised Him from the dead),

2and all the brethren who are with me,

To the churches of Galatia:

3Grace to you and peace from God the Father and our Lord Jesus Christ,

4cwho gave Himself for our sins, that He might deliver us dfrom this present evil age, according to the will of our God and Father,

5to whom be glory forever and ever. Amen.

Only One Gospel

6I marvel that you are turning away so soon efrom Him who called you in the grace of Christ, to a different gospel,

7fwhich is not another; but there are some gwho trouble you and want to hpervert1 the gospel of Christ.

8But even if iwe, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be 2accursed.

9As we have said before, so now I say again, if anyone preaches any other gospel to you jthan what you have received, let him be accursed.

10For kdo I now lpersuade men, or God? Or mdo I seek to please men? For if I still pleased men, I would not be a bondservant of Christ.

Call to Apostleship

(cf. Acts 9:1–25)

11nBut I make known to you, brethren, that the gospel which was preached by me is not according to man.

12For oI neither received it from man, nor was I taught it, but it came pthrough the revelation of Jesus Christ.

13For you have heard of my former conduct in Judaism, how qI persecuted the church of God beyond measure and rtried to destroy it.

14And I advanced in Judaism beyond many of my contemporaries in my own nation, sbeing more exceedingly zealous tfor the traditions of my fathers.

15But when it pleased God, uwho separated me from my mother’s womb and called me through His grace,

16vto reveal His Son in me, that wI might preach Him among the Gentiles, I did not immediately confer with xflesh and blood,

17nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus.

Contacts at Jerusalem

(cf. Acts 9:26–31)

18Then after three years yI went up to Jerusalem to see 3Peter, and remained with him fifteen days.

19But zI saw none of the other apostles except aJames, the Lord’s brother.

20(Now concerning the things which I write to you, indeed, before God, I do not lie.)

21bAfterward I went into the regions of Syria and Cilicia.

22And I was unknown by face to the churches of Judea which cwere in Christ.

23But they were dhearing only, “He who formerly epersecuted us now preaches the faith which he once tried to destroy.”

24And they fglorified God in me.

Galatians 2

Defending the Gospel

(cf. Acts 15:1–21)

1Then after fourteen years aI went up again to Jerusalem with Barnabas, and also took Titus with me.

2And I went up 1by revelation, and communicated to them that gospel which I preach among the Gentiles, but bprivately to those who were of reputation, lest by any means cI might run, or had run, in vain.

3Yet not even Titus who was with me, being a Greek, was compelled to be circumcised.

4And this occurred because of dfalse brethren secretly brought in (who came in by stealth to spy out our eliberty which we have in Christ Jesus, fthat they might bring us into bondage),

5to whom we did not yield submission even for an hour, that gthe truth of the gospel might continue with you.

6But from those hwho seemed to be something—whatever they were, it makes no difference to me; iGod 2shows personal favoritism to no man—for those who seemed to be something jadded nothing to me.

7But on the contrary, kwhen they saw that the gospel for the uncircumcised lhad been committed to me, as the gospel for the circumcised was to Peter

8(for He who worked effectively in Peter for the apostleship to the mcircumcised nalso oworked effectively in me toward the Gentiles),

9and when James, 3Cephas, and John, who seemed to be ppillars, perceived qthe grace that had been given to me, they gave me and Barnabas the right hand of fellowship, rthat we should go to the Gentiles and they to the circumcised.

10They desired only that we should remember the poor, sthe very thing which I also was eager to do.

No Return to the Law

11tNow when 4Peter had come to Antioch, I 5withstood him to his face, because he was to be blamed;

12for before certain men came from James, uhe would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing 6those who were of the circumcision.

13And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy.

14But when I saw that they were not straightforward about vthe truth of the gospel, I said to Peter wbefore them all, x“If you, being a Jew, live in the manner of Gentiles and not as the Jews, 7why do you compel Gentiles to live as 8Jews?

15y“We who are Jews by nature, and not zsinners of the Gentiles,

16a“knowing that a man is not 9justified by the works of the law but bby faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not cby the works of the law; for by the works of the law no flesh shall be justified.

17“But if, while we seek to be justified by Christ, we ourselves also are found dsinners, is Christ therefore a minister of sin? Certainly not!

18“For if I build again those things which I destroyed, I make myself a transgressor.

19“For I ethrough the law fdied to the law that I might glive to God.

20“I have been hcrucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh iI live by faith in the Son of God, jwho loved me and gave Himself for me.

21“I do not set aside the grace of God; for kif righteousness comes through the law, then Christ died 10in vain.”

Galatians 3

Justification by Faith

(cf. Rom. 4:1–25)

1O foolish Galatians! Who has bewitched you 1that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed 2among you as crucified?

2This only I want to learn from you: Did you receive the Spirit by the works of the law, aor by the hearing of faith?

3Are you so foolish? bHaving begun in the Spirit, are you now being made perfect by cthe flesh?

4dHave you suffered so 3many things in vain—if indeed it was in vain?

5Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith?—

6just as Abraham e“believed God, and it was accounted to him for righteousness.”

7Therefore know that only fthose who are of faith are sons of Abraham.

8And gthe Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, h“In you all the nations shall be blessed.”

9So then those who are of faith are blessed with believing Abraham.

The Law Brings a Curse

10For as many as are of the works of the law are under the curse; for it is written, i“Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.”

11But that no one is 4justified by the law in the sight of God is evident, for j“the just shall live by faith.”

12Yet kthe law is not of faith, but l“the man who does them shall live by them.”

13mChrist has redeemed us from the curse of the law, having become a curse for us (for it is written, n“Cursed is everyone who hangs on a tree”),

14othat the blessing of Abraham might come upon the pGentiles in Christ Jesus, that we might receive qthe promise of the Spirit through faith.

The Changeless Promise

(cf. Gen. 12:1–3)

15Brethren, I speak in the manner of men: rThough it is only a man’s covenant, yet if it is confirmed, no one annuls or adds to it.

16Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of sone, t“And to your Seed,” who is uChrist.

17And this I say, that the law, vwhich was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God 5in Christ, wthat it should make the promise of no effect.

18For if xthe inheritance is of the law, yit is no longer of promise; but God gave it to Abraham by promise.

Purpose of the Law

19What purpose then does the law serve? zIt was added because of transgressions, till the aSeed should come to whom the promise was made; and it was bappointed through angels by the hand cof a mediator.

20Now a mediator does not mediate for one only, dbut God is one.

21Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law.

22But the Scripture has confined eall under sin, fthat the promise by faith in Jesus Christ might be given to those who believe.

23But before faith came, we were kept under guard by the law, 6kept for the faith which would afterward be revealed.

24Therefore gthe law was our 7tutor to bring us to Christ, hthat we might be justified by faith.

25But after faith has come, we are no longer under a tutor.

Sons and Heirs

26For you iare all sons of God through faith in Christ Jesus.

27For jas many of you as were baptized into Christ khave put on Christ.

28lThere is neither Jew nor Greek, mthere is neither slave nor free, there is neither male nor female; for you are all none in Christ Jesus.

29And oif you are Christ’s, then you are Abraham’s pseed, and qheirs according to the promise.

Galatians 4

Sons and Heirs Through Christ

1Now I say that the heir, as long as he is a child, does not differ at all from a slave, though he is master of all,

2but is under guardians and stewards until the time appointed by the father.

3Even so we, when we were children, awere in bondage under the elements of the world.

4But bwhen the fullness of the time had come, God sent forth His Son, cborn1 dof a woman, eborn under the law,

5fto redeem those who were under the law, gthat we might receive the adoption as sons.

6And because you are sons, God has sent forth hthe Spirit of His Son into your hearts, crying out, 2“Abba, Father!”

7Therefore you are no longer a slave but a son, iand if a son, then an heir 3of God 4through Christ.

Fears for the Church

8But then, indeed, jwhen you did not know God, kyou served those which by nature are not gods.

9But now lafter you have known God, or rather are known by God, mhow is it that you turn again to nthe weak and beggarly elements, to which you desire again to be in bondage?

10oYou observe days and months and seasons and years.

11I am afraid for you, plest I have labored for you in vain.

12Brethren, I urge you to become like me, for I became like you. qYou have not injured me at all.

13You know that rbecause of physical infirmity I preached the gospel to you at the first.

14And my trial which was in my flesh you did not despise or reject, but you received me sas an 5angel of God, teven as Christ Jesus.

156What then was the blessing you enjoyed? For I bear you witness that, if possible, you would have plucked out your own eyes and given them to me.

16Have I therefore become your enemy because I tell you the truth?

17They uzealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them.

18But it is good to be zealous in a good thing always, and not only when I am present with you.

19vMy little children, for whom I labor in birth again until Christ is formed in you,

20I would like to be present with you now and to change my tone; for I have doubts about you.

Two Covenants

(Gen. 21:8–21; Is. 54:1)

21Tell me, you who desire to be under the law, do you not hear the law?

22For it is written that Abraham had two sons: wthe one by a bondwoman, xthe other by a freewoman.

23But he who was of the bondwoman ywas born according to the flesh, zand he of the freewoman through promise,

24which things are symbolic. For these are 7the two covenants: the one from Mount aSinai which gives birth to bondage, which is Hagar—

25for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children—

26but the bJerusalem above is free, which is the mother of us all.

27For it is written:

c“Rejoice, O barren,

You who do not bear!

Break forth and shout,

You who are not in labor!

For the desolate has many more children

Than she who has a husband.”

28Now dwe, brethren, as Isaac was, are echildren of promise.

29But, as fhe who was born according to the flesh then persecuted him who was born according to the Spirit, geven so it is now.

30Nevertheless what does hthe Scripture say? i“Cast out the bondwoman and her son, for jthe son of the bondwoman shall not be heir with the son of the freewoman.”

31So then, brethren, we are not children of the bondwoman but of the free.

Galatians 5

Christian Liberty

1aStand1 fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a byoke of bondage.

2Indeed I, Paul, say to you that cif you become circumcised, Christ will profit you nothing.

3And I testify again to every man who becomes circumcised dthat he is 2a debtor to keep the whole law.

4eYou have become estranged from Christ, you who attempt to be justified by law; fyou have fallen from grace.

5For we through the Spirit eagerly gwait for the hope of righteousness by faith.

6For hin Christ Jesus neither circumcision nor uncircumcision avails anything, but ifaith working through love.

Love Fulfills the Law

7You jran well. Who hindered you from obeying the truth?

8This persuasion does not come from Him who calls you.

9kA little leaven leavens the whole lump.

10I have confidence in you, in the Lord, that you will have no other mind; but he who troubles you shall bear his judgment, whoever he is.

11And I, brethren, if I still preach circumcision, lwhy do I still suffer persecution? Then mthe offense of the cross has ceased.

12nI could wish that those owho trouble you would even 3cut themselves off!

13For you, brethren, have been called to liberty; only pdo not use liberty as an qopportunity for the flesh, but rthrough love serve one another.

14For sall the law is fulfilled in one word, even in this: t“You shall love your neighbor as yourself.”

15But if you bite and devour one another, beware lest you be consumed by one another!

Walking in the Spirit

16I say then: uWalk in the Spirit, and you shall not fulfill the lust of the flesh.

17For vthe flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, wso that you do not do the things that you wish.

18But xif you are led by the Spirit, you are not under the law.

19Now ythe works of the flesh are evident, which are: 4adultery, 5fornication, uncleanness, lewdness,

20idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies,

21envy, 6murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that zthose who practice such things will not inherit the kingdom of God.

22But athe fruit of the Spirit is blove, joy, peace, longsuffering, kindness, cgoodness, dfaithfulness,

237gentleness, self-control. eAgainst such there is no law.

24And those who are Christ’s fhave crucified the flesh with its passions and desires.

25gIf we live in the Spirit, let us also walk in the Spirit.

26hLet us not become conceited, provoking one another, envying one another.

Galatians 6

Bear and Share the Burdens

1Brethren, if a man is 1overtaken in any trespass, you who are spiritual restore such a one in a spirit of agentleness, considering yourself lest you also be tempted.

2bBear one another’s burdens, and so fulfill cthe law of Christ.

3For dif anyone thinks himself to be something, when ehe is nothing, he deceives himself.

4But flet each one examine his own work, and then he will have rejoicing in himself alone, and gnot in another.

5For heach one shall bear his own load.

Be Generous and Do Good

6iLet him who is taught the word share in all good things with him who teaches.

7Do not be deceived, God is not mocked; for jwhatever a man sows, that he will also reap.

8For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap keverlasting life.

9And llet us not grow weary while doing good, for in due season we shall reap mif we do not lose heart.

10nTherefore, as we have opportunity, olet us do good to all, pespecially to those who are of the household of faith.

Glory Only in the Cross

11See with what large letters I have written to you with my own hand!

12As many as desire to make a good showing in the flesh, these would compel you to be circumcised, qonly that they may not suffer persecution for the cross of Christ.

13For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh.

14But God forbid that I should boast except in the rcross of our Lord Jesus Christ, by 2whom the world has been crucified to me, and sI to the world.

15For tin Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.

Blessing and a Plea

16And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God.

17From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus.

18Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

Galatians Commentaries

Galatians 1

1:1 Paul. See Introduction to Romans: Author and Date; see note on Acts 9:1. apostle. In general terms, it means “one who is sent with a commission.” The apostles of Jesus Christ—the 12 and Paul—were special ambassadors or messengers chosen and trained by Christ to lay the foundation of the early church and be the channels of God’s completed revelation (see note on Rom. 1:1; cf. Acts 1:2; 2:42; Eph. 2:20). not from men…but through Jesus Christ. To defend his apostleship against the false teachers’ attack, Paul emphasized that Christ Himself appointed him as an apostle before he met the other apostles (cf. vv. 17, 18; Acts 9:3–9). raised Him from the dead. See notes on Rom. 1:4. Paul included this important fact to show that the risen and ascended Christ Himself appointed him (see notes on Acts 9:1–3, 15), thus Paul was a qualified witness of His resurrection (cf. Acts 1:22).

1:2 churches of Galatia. The churches Paul founded at Antioch of Pisidia, Iconium, Lystra, and Derbe during his first missionary journey (Acts 13:14—14:23; see Introduction: Background and Setting).

1:3–5 Paul’s deep concern over the churches’ defection from the gospel is evident from his greeting, which lacks his customary commendations and courtesies, and is instead brief and impersonal.

1:3 Grace to you and peace. See note on Rom. 1:1. Even Paul’s typical greeting attacked the Judaizers’ legalistic system. If salvation is by works as they claimed, it is not of “grace” and cannot result in “peace,” since no one can be sure he has enough good works to be eternally secure.

1:4 for our sins. No one can avoid sin by human effort or law-keeping (Rom. 3:20); therefore it must be forgiven, which Christ accomplished through His atoning death on the cross (3:13; see notes on 2 Cor. 5:19–21; 1 Pet. 2:24). present evil age. The Gr. word for “age” does not refer to a period of time but an order or system, and in particular to the current world system ruled by Satan (see notes on Rom. 12:2; 1 John 2:15, 16; 5:19). the will of our God. The sacrifice of Christ for salvation was the will of God designed and fulfilled for His glory. Cf. Matt. 26:42; John 6:38–40; Acts 2:22, 23; Rom. 8:3, 31, 32; Eph. 1:7, 11; Heb. 10:4–10.

1:6 turning away. This is better translated “deserting.” The Gr. word was used of military desertion, which was punishable by death. The form of this Gr. verb indicates that the Galatian believers were voluntarily deserting grace to pursue the legalism taught by the false teachers (see notes on 5:4). so soon. This Gr. word can mean either “easily” or “quickly” and sometimes both. No doubt both senses characterized the Galatians’ response to the false teachers’ heretical doctrines. called you. This could be translated, “who called you once and for all” (cf. 2 Thess. 2:13, 14; 2 Tim. 1:8, 9; 1 Pet. 1:15), and refers to God’s effectual call to salvation (see note on Rom. 1:7). grace of Christ. God’s free and sovereign act of mercy in granting salvation through the death and resurrection of Christ, totally apart from any human work or merit (see note on Rom. 3:24). different gospel. Cf. 2 Cor. 11:4. The Judaizers’ perversion of the true gospel. They added the requirements, ceremonies, and standards of the Old Covenant as necessary prerequisites to salvation. See notes on 3:3; 4:9; 5:7; Phil. 3:2.

1:7 trouble. The Gr. word could be translated “disturb” and means “to shake back and forth,” meaning to agitate or stir up. Here, it refers to the deep emotional disturbance the Galatian believers experienced. pervert. To turn something into its opposite. By adding law to the gospel of Christ, the false teachers were effectively destroying grace, turning the message of God’s undeserved favor toward sinners into a message of earned and merited favor. the gospel of Christ. The good news of salvation by grace alone through faith alone in Christ alone (see notes on Rom. 1:1; 1 Cor. 15:1–4).

1:8, 9 Throughout history God has devoted certain objects, individuals, and groups of people to destruction (Josh. 6:17, 18; 7:1, 25, 26). The NT offers many examples of one such group: false teachers (Matt. 24:24; John 8:44; 1 Tim. 1:20; Titus 1:16). Here the Judaizers are identified as members of this infamous company.

1:8 we, or an angel from heaven. Paul’s point is hypothetical, calling on the most unlikely examples for false teaching—himself and holy angels. The Galatians should receive no messenger, regardless of how impeccable his credentials, if his doctrine of salvation differs in the slightest degree from God’s truth revealed through Christ and the apostles. accursed. The translation of the familiar Gr. word anathema, which refers to devoting someone to destruction in eternal hell (cf. Rom. 9:3; 1 Cor. 12:3; 16:22).

1:9 As we have said before. This refers to what Paul taught during an earlier visit to these churches, not to a previous comment in this epistle. anyone. Paul turns from the hypothetical case of v. 8 (the apostle or heavenly angels preaching a false gospel) to the real situation faced by the Galatians. The Judaizers were doing just that, and were to be devoted to destruction because of their damning heresy.

1:10–12 Because the false teachers sought to undermine Paul’s spiritual credentials, he set out to defend his apostleship, explaining once again (cf. v. 1) that he was appointed by God and not by men.

1:10 still pleased men. Paul’s previous motivation when he used to persecute Christians on behalf of his fellow Jews. a bondservant of Christ. See note on Rom. 1:1. Paul had become a willing slave of Christ, which cost him a great deal of suffering from others (6:17). Such personal sacrifice is exactly opposite the goal of pleasing men (6:12).

1:11 make known to you. The strong Gr. verb Paul used here often introduced an important and emphatic statement (1 Cor. 12:3; 2 Cor. 8:1). the gospel…not according to man. The gospel Paul preached was not human in origin or it would have been like all other human religion, permeated with works righteousness born of man’s pride and Satan’s deception (Rom. 1:16).

1:12 neither received it from man, nor was I taught it. In contrast to the Judaizers, who received their religious instruction from rabbinic tradition. Most Jews did not study the actual Scriptures; instead they used human interpretations of Scripture as their religious authority and guide. Many of their traditions not only were not taught in Scripture but also contradicted it (Mark 7:13). through the revelation. This refers to the unveiling of something previously kept secret—in this case, Jesus Christ. While he knew about Christ, Paul subsequently met Him personally on the road to Damascus and received the truth of the gospel from Him (Acts 9:1–16).

1:13—2:21 Paul offers a brief biographical sketch of important events in his life to further defend his apostleship and prove the authenticity of the gospel of grace he proclaimed.

1:13 Judaism. The Jewish religious system of works righteousness, based not primarily on the OT text, but on rabbinic interpretations and traditions. In fact, Paul will argue that a proper understanding of the OT can lead only to Christ and His gospel of grace through faith (3:6–29). persecuted. The tense of this Gr. verb emphasizes Paul’s persistent and continual effort to hurt and ultimately exterminate Christians. See notes on Acts 8:1–3; 9:1; 1 Tim. 1:12–14.

1:14 advanced…beyond. The Gr. word for “advanced” means “to chop ahead,” much like one would blaze a trail through a forest. Paul blazed his path in Judaism (cf. Phil. 3:5, 6), and because he saw Jewish Christians as obstacles to its advancement, he worked to cut them down. exceedingly zealous. Paul demonstrated this by the extent to which he pursued and persecuted Christians (cf. Acts 8:1–3; 26:11). traditions of my fathers. The oral teachings about OT law commonly known as the “Halakah.” This collection of interpretations of the law eventually carried the same authority as, or even greater than, the law (Torah) itself. Its regulations were so hopelessly complex and burdensome that even the most astute rabbinical scholars could not master it by either interpretation or conduct.

1:15 separated me from my mother’s womb. Paul is not talking about being born, separated physically from his mother, but being separated or set apart to God for service from the time of his birth. The phrase refers to God’s election of Paul without regard for his personal merit or effort (cf. Is. 49:1; Jer. 1:5; Luke 1:13–17; Rom. 9:10–23). called me through His grace. This refers to God’s effectual call (see note on Rom. 1:7). On the Damascus Road God actually brought Saul, whom He had already chosen, to salvation.

1:16 reveal His Son in me. Not only was Christ revealed to Paul on the Damascus Road, but in him as God gave him the life, light, and faith to believe in Him. preach Him among the Gentiles. Paul’s specific call to proclaim the gospel to non-Jews (see notes on Acts 9:15; 26:12–18; cf. Rom. 1:13–16; 11:13; 15:18). confer with flesh and blood. Paul did not look to Ananias or other Christians at Damascus for clarification of or addition to the revelation he received from Christ (Acts 9:19, 20).

1:17 Jerusalem…Arabia…Damascus. Rather than immediately travel to Jerusalem to be instructed by the apostles, Paul instead went to Nabatean Arabia, a wilderness desert that stretched E of Damascus down to the Sinai peninsula. After being prepared for ministry by the Lord, he returned to minister in nearby Damascus.

1:18 three years. The approximate time from Paul’s conversion to his first journey to Jerusalem. During those years he made a visit to Damascus and resided in Arabia, under the instruction of the Lord. This visit is discussed in Acts 9:26–30 (see note on Acts 9:23). up to Jerusalem. Travelers in Israel always speak of going up to Jerusalem because of its higher elevation (see note on Acts 18:22). see. Better translated, “to become acquainted with.” Peter. See notes on Matt. 10:2; see Introduction to 1 Peter: Author and Date. The apostle who was the personal companion of the Lord and the most powerful spokesman in the early years of the Jerusalem church (Acts 1–12).

1:19 James, the Lord’s brother. Cf. 2:9, 12; see note on Acts 15:13; see Introduction to James: Author and Date.

1:20 The directness of this statement indicates that Paul had been accused by the Jewish legalists of being a liar, who was shameless or deluded.

1:21 Syria and Cilicia. See note on Acts 15:23; cf. Acts 9:30. This area included his home town of Tarsus. He was preaching in that region for several years. When word of revival in that area reached Jerusalem, they sent Barnabas (see Acts 11:20–26). Paul stayed on in that region as a pastor in the church at Antioch. With Barnabas, they went from there on the first missionary journey (Acts 13:1–3), and afterward returned to Antioch (Acts 14:26) from where they were sent to the Jerusalem Council (Acts 14:26—15:4).

1:22 Judea. See note on Acts 1:8.

1:23 Over the 14 years before the Jerusalem Council (see note on 2:1), Paul had come only twice to Jerusalem (Acts 9:26–30; 11:30) so the Christians there only knew him by reputation.

1:24 they glorified God in me. Proof that the gospel Paul preached was the same one the other apostles had taught the Judean believers.

Galatians 2

2:1–10 By recounting the details of his most significant trip to Jerusalem after his conversion, Paul offered convincing proof that the message he proclaimed was identical to that of the other 12 apostles.

2:1 fourteen years…again to Jerusalem. This was the period from the time of his first visit to Jerusalem (1:18) to the one Paul refers to here, which probably was for the Jerusalem Council (Acts 15:1–22) called to resolve the issue of Gentile salvation. Linguistically, the word “again” need not refer to the next visit; it can just as easily mean “once again” without respect to how many visits took place in between. And in fact, Paul did visit Jerusalem during that 14-year period to deliver famine relief to the church there (Acts 11:27–30; 12:24, 25), but he does not refer to that visit here since it had no bearing on his apostolic authority. Barnabas. See note on Acts 4:36. Paul’s first ally who vouched for him before the apostles at Jerusalem (Acts 9:27), and became his traveling companion on his first missionary journey (Acts 13:2, 3). Titus. A spiritual child of Paul and a co-worker (Titus 1:4, 5). As an uncircumcised Gentile, Titus was fitting proof of the effectiveness of Paul’s ministry. See Introduction to Titus: Author and Date.

2:2 by revelation. This revelation from God was the voice of the Holy Spirit (see notes on Acts 13:2–4). He refers to the divine commissioning of his visit in order to refute any suggestion by the Judaizers that they had sent Paul to Jerusalem to have the apostles correct his doctrine. gospel. See note on 1:7. those who were of reputation. The 3 main leaders of the Jerusalem church: Peter, James (the Lord’s brother, 1:19), and John (cf. v. 9). This phrase was typically used of authorities and implied a position of honor. Paul refers to them in a similar way two other times (vv. 6, 9), suggesting a hint of sarcasm directed toward the Judaizers, who claimed they had apostolic approval for their doctrine and Paul did not. They had likely made a habit of exalting these 3 leaders at the expense of Paul. might run…in vain. Paul hoped the Jerusalem leaders would support his ministry to the Gentiles and not soften their opposition to legalism. He did not want to see his ministry efforts wasted because of conflict with the other apostles.

2:3 Greek. See note on Rom. 1:14. compelled to be circumcised. At the core of the Judaizers’ works system was the Mosaic prescription of circumcision (see notes on Gen. 17:9–14; Rom. 4:9–12). They were teaching that there could be no salvation without circumcision (Acts 15:1, 5, 24). Paul and the apostles denied that and it was settled at the Jerusalem Council (Acts 15:1–22). See notes on 5:2–12; 6:15; Rom. 4:10–12; cf. 1 Cor. 7:19. As a true believer, Titus was living proof that circumcision and the Mosaic regulations were not prerequisites or necessary components of salvation. The apostles’ refusal to require Titus’ circumcision verified the church’s rejection of the Judaizers’ doctrine (cf. Timothy, Acts 16:1–3).

2:4 false brethren. The Judaizers, who pretended to be true Christians. Yet, their doctrine, because it claimed allegiance to Christ, was opposed to traditional Judaism, and because it demanded circumcision and obedience to the Mosaic law as prerequisites for salvation, was opposed to Christianity. to spy out. This Gr. word pictures spies or traitors entering by stealth into an enemy’s camp. The Judaizers were Satan’s undercover agents sent into the midst of the church to sabotage the true gospel. liberty. Christians are free from the law as a means of salvation, from its external ceremonial regulations as a way of living, and from its curse for disobedience to the law—a curse that Christ bore for all believers (3:13). This freedom is not, however, a license to sin (5:13; Rom. 6:18; 1 Pet. 2:16). bondage. Conveys the idea of absolute slavery to an impossible system of works righteousness.

2:5 we did not yield. Paul and Titus (v. 3) never budged from their position of salvation by grace alone through faith alone. truth of the gospel. The true gospel as opposed to the different (1:6–8) and false one propagated by the Judaizers (see note on Rom. 1:1).

2:6 those who seemed to be something. Another reference to Peter, James, and John (see note on v. 2). personal favoritism. The unique privileges of the 12 did not make their apostleship more legitimate or authoritative than Paul’s—Christ commissioned them all (cf. Rom. 2:11). Paul never saw himself as apostolically inferior (see 2 Cor. 12:11, 12).

2:7 The Judaizers claimed Paul was preaching a deviant gospel, but the apostles confirmed that he proclaimed the true gospel. It was the same gospel Peter proclaimed, but to a different audience. for the uncircumcised. Better translated “to the uncircumcised.” Paul preached the gospel primarily to the Gentiles (also to Jews in Gentile lands, as his pattern was to go to the synagogue first; cf. Acts 13:5). circumcised…Peter. Peter’s ministry was primarily to the Jews.

2:8 He who worked effectively in Peter…in me. The Holy Spirit, who has but one gospel, empowered both Peter and Paul in their ministries.

2:9 James, Cephas, and John. This James was Jesus’ half-brother (1:19), who had risen to a prominent role in the Jerusalem church (see Introduction to James). Cephas (Peter) and John (the brother of James the apostle, martyred in Acts 12:2), were two of Christ’s closest companions and became the main apostles in the Jerusalem church (see Acts 2–12). pillars. Emphasizing the role of James, Peter, and John in establishing and supporting the church. grace…given to me. The only conclusion these leaders could make was that God’s grace was responsible for the powerful preaching of the gospel and the building of the church through Paul’s efforts. Barnabas. See notes on v. 1; Acts 4:36. the right hand of fellowship. In the Near East, this represented a solemn vow of friendship and a mark of partnership. This act signified the apostles’ recognition of Paul as a teacher of the true gospel and a partner in ministry. we should go to the Gentiles. Further confirmation of Paul’s divine call to ministry and a blow to the Judaizers, since the apostles directed him to continue in his already flourishing ministry to the Gentiles. circumcised. See note on v. 7.

2:10 remember the poor. A practical reminder for Paul and the growing ranks of Gentile Christians. The number of Christians in Jerusalem grew rapidly at first (cf. Acts 2:41–45; 6:1) and many who were visiting the city for the feast of Pentecost (Acts 2:1, 5) remained and never returned to their homes. While the believers initially shared their resources (Acts 2:45; 4:32–37), many had little money. For years the Jerusalem church was economically pressed. See note on Acts 11:28.

2:11–13 A brief account of the darkest of days in the history of the gospel. By withdrawing from the Gentile believers to fellowship with the Judaizers who held a position he knew was wrong, Peter had in appearance supported their doctrine and nullified Paul’s divine teaching, especially the doctrine of salvation by grace alone through faith alone. See notes on 2 Cor. 6:14–18; 2 John 10, 11.

2:11 Antioch. See note on Acts 11:19. The location of the first Gentile church. to be blamed. Better translated, “stood condemned.” Peter was guilty of sin by aligning himself with men he knew to be in error and because of the harm and confusion he caused his Gentile brethren.

2:12 certain men…from James. Peter, knowing the decision the Jerusalem Council had made (Acts 15:7–29), had been in Antioch for some time, eating with Gentiles. When Judaizers came, pretending to be sent by James, they lied, giving false claims of support from the apostles. Peter had already given up all Mosaic ceremony (Acts 10:9–22) and James had at times held only to some of it (Acts 21:18–26). withdrew. The Gr. term refers to strategic military withdrawal. The verb’s form may imply that Peter’s withdrawal was gradual and deceptive. To eat with the Judaizers and decline invitations to eat with the Gentiles, which he had previously done, meant that Peter was affirming the very dietary restrictions he knew God had abolished (Acts 10:15) and thus striking a blow at the gospel of grace. fearing those…of the circumcision. The true motivation behind Peter’s defection. He was afraid of losing popularity with the legalistic, Judaizing segment of people in the church, even though they were self-righteous hypocrites promoting a heretical doctrine.

2:13 the rest of the Jews. The Jewish believers in Antioch. hypocrite. This Gr. word refers to an actor who wore a mask to depict a mood or certain character. In the spiritual sense, it refers to someone who masks his true character by pretending to be something he is not (cf. Matt. 6:1–6). They were committed to the gospel of grace, but pretended to accept Jewish legalism.

2:14 straightforward. Lit. to walk “straight” or “uprightly.” By withdrawing from the Gentile Christians, Peter and the other Jewish believers were not walking in line with God’s Word. truth of the gospel. See note on v. 5. live in the manner of Gentiles. Before his gradual withdrawal, Peter regularly had fellowship and ate with the Gentiles, thus modeling the ideal of Christian love and liberty between Jew and Gentile. compel Gentiles to live as Jews. By his Judaizing mandate, he was declaring theirs was the right way.

2:15, 16 Paul’s rebuke of Peter serves as one of the most dynamic statements in the NT on the absolute and unwavering necessity of the doctrine of justification by grace through faith (see note on Rom. 3:24). Peter’s apparent repentance acknowledged Paul’s apostolic authority and his own submission to the truth (cf. 2 Pet. 3:15, 16).

2:15 sinners of the Gentiles. This is used in the legal sense since Gentiles were sinners by nature because they had no revealed divine written law to guide them toward salvation or living righteously.

2:16 works…faith. Three times in this verse Paul declares that salvation is only through faith in Christ and not by law. The first is general, “a man is not justified”; the second is personal, “we might be justified”; and the third is universal, “no flesh shall be justified.” justified. This basic forensic Gr. word describes a judge declaring an accused person not guilty and therefore innocent before the law. Throughout Scripture it refers to God’s declaring a sinner not guilty and fully righteous before Him by imputing to him the divine righteousness of Christ and imputing the man’s sin to his sinless Savior for punishment, (see notes on Rom. 3:24; Phil. 3:8, 9). works of the law. Keeping the law is a totally unacceptable means of salvation because the root of sinfulness is in the fallenness of man’s heart, not his actions. The law served as a mirror to reveal sin, not a cure for it (see notes on 3:22–24; Rom. 7:7–13; 1 Tim. 1:8–11).

2:17 we…are found sinners. If the Judaizers’ doctrine was correct, then Paul, Peter, Barnabas, and the other Jewish believers fell back into the category of sinners because they had been eating and fellowshiping with Gentiles, who according to the Judaizers were unclean. minister of sin. If the Judaizers were right, then Christ was wrong and had been teaching people to sin because He taught that food could not contaminate a person (Mark 7:19; cf. Acts 10:13–15). He also declared that all who belong to Him are one with Him and therefore each other (John 17:21–23). Paul’s airtight logic condemned Peter, because by his actions he had in effect made it appear as if Christ was lying. This thought is utterly objectionable and causes Paul to use the strongest Gr. negative (“certainly not”; cf. 3:21; Rom. 6:1, 2; 7:13).

2:18 things which I destroyed. The false system of salvation through legalism (see note on 1:13), done away with by the preaching of salvation by grace alone through faith alone.

2:19 died to the law. When a person is convicted of a capital crime and executed, the law has no further claim on him. So it is with the Christian who has died in Christ (who paid the penalty for his sins in full) and rises to new life in Him—justice has been satisfied and he is forever free from any further penalty. See notes on Rom. 7:1–6.

2:20 I have been crucified with Christ. See notes on Rom. 6:2–6. When a person trusts in Christ for salvation, he spiritually participates with the Lord in His crucifixion and His victory over sin and death. no longer I who live, but Christ lives in me. The believer’s old self is dead (see note on Eph. 4:22), having been crucified with Christ (Rom. 6:3, 5). The believer’s new man has the privilege of the indwelling Christ empowering him and living through him (see notes on Rom. 8:9, 10). gave Himself for me. The manifestation of Christ’s love for the believer through His sacrificial death on the cross (John 10:17, 18; Rom. 5:6–8; Eph. 5:25–30).

2:21 Paul concluded that Peter, by taking his stand with the Judaizers and thus against Christ, was in effect denying the need for God’s grace and thereby nullifying the benefit of Christ’s death. righteousness. See note on Rom. 1:17. Christ died in vain. This can be better translated, “Christ died needlessly.” Those who insist they can earn salvation by their own efforts undermine the foundation of Christianity and render unnecessary the death of Christ.

Galatians 3

3:1 foolish. This refers not to lack of intelligence, but to lack of obedience (cf. Luke 24:25; 1 Tim. 6:9; Titus 3:3). Paul expressed his shock, surprise, and outrage at the Galatians’ defection. Who…? The Judaizers, the Jewish false teachers were plaguing the Galatian churches (see Introduction: Background and Setting). bewitched. Charmed or misled by flattery and false promises. The term suggests an appeal to the emotions by the Judaizers. clearly portrayed. The Gr. word describes the posting of official notices in public places. Paul’s preaching had publicly displayed the true gospel of Jesus Christ before the Galatians. crucified. The crucifixion of Christ was a one time historical fact with continuing results into eternity. Christ’s sacrificial death provides eternal payment for believers’ sins (cf. Heb. 7:25), and does not need to be supplemented by any human works.

3:2 Did you receive the Spirit…? The answer to Paul’s rhetorical question is obvious. The Galatians had received the Spirit when they were saved (Rom. 8:9; 1 Cor. 12:13; 1 John 3:24; 4:13), not through keeping the law, but through saving faith granted when hearing the gospel (cf. Rom. 10:17). The hearing of faith is actually hearing with faith. Paul appealed to the Galatians’ own salvation to refute the Judaizers’ false teaching that keeping the law is necessary for salvation.

3:3 Are you so foolish? Incredulous at how easily the Galatians had been duped, Paul asked a second rhetorical question, again rebuking them for their foolishness. begun in the Spirit…by the flesh. The notion that sinful, weak (Matt. 26:41; Rom. 6:19), fallen human nature could improve on the saving work of the Holy Spirit was ludicrous to Paul.

3:4 suffered. The Gr. word has the basic meaning of “experienced,” and does not necessarily imply pain or hardship. Paul used it to describe the Galatians’ personal experience of salvation in Jesus Christ. many things. This refers to all the blessings of salvation from God, Christ, and the Holy Spirit (cf. Eph. 1:3). if indeed it was in vain. See Luke 8:13; Acts 8:13, 21; 1 Cor. 15:2; 2 Cor. 6:1; 13:5, 6.

3:5 hearing of faith. See note on v. 2.

3:6 As he does in Romans (see note on Rom. 4:3), Paul, quoting Gen. 15:6, uses Abraham as proof that there has never been any other way of salvation than by grace through faith. Even the OT teaches justification by faith.

3:7 sons of Abraham. Believing Jews and Gentiles are the true spiritual children of Abraham because they follow his example of faith (cf. v. 29; Rom. 4:11, 16).

3:8 Scripture, foreseeing. Personifying the Scriptures was a common Jewish figure of speech (cf. 4:30; John 7:38, 42; 19:37; Rom. 9:17; 10:11; 11:2; 1 Tim. 5:18). Because Scripture is God’s Word, when it speaks, God speaks. preached the gospel to Abraham. The “good news” to Abraham was the news of salvation for all the nations (quoted from Gen. 12:3; 18:18). See Gen. 22:18; John 8:56; Acts 26:22, 23. Salvation has always, in every age, been by faith.

3:9 those who are of faith…Abraham. Whether Jew or Gentile. The OT predicted that Gentiles would receive the blessings of justification by faith, as did Abraham. Those blessings are poured out on all because of Christ (cf. John 1:16; Rom. 8:32; Eph. 1:3; 2:6, 7; Col. 2:10; 1 Pet. 3:9; 2 Pet. 1:3, 4).

3:10 as many as are of the works of the law. Those attempting to earn salvation by keeping the law. under the curse. Quoted from Deut. 27:26 to show that failure to perfectly keep the law brings divine judgment and condemnation. One violation of the law deserves the curse of God. Cf. Deut. 27, 28. all things. See James 2:10. No one can keep all the commands of the law—not even strict Pharisees like Saul of Tarsus (Rom. 7:7–12).

3:11 no one is justified by the law. Cf. Rom. 3:20. justified. Made righteous before God. See note on Rom. 3:24. the just shall live by faith. See note on Rom. 1:17. Paul’s earlier OT quote (v. 10; cf. Deut. 27:26) showed that justification does not come from keeping the law; this quote from Hab. 2:4 shows that justification is by faith alone (cf. Heb. 10:38).

3:12 the law is not of faith. Justification by faith and justification by keeping the law are mutually exclusive, as Paul’s OT quote from Lev. 18:5 proves.

3:13 Christ has redeemed us from the curse of the law. The Gr. word translated “redeemed” was often used to speak of buying a slave’s or debtor’s freedom. Christ’s death, because it was a death of substitution for sin, satisfied God’s justice and exhausted His wrath toward His elect, so that Christ actually purchased believers from slavery to sin and from the sentence of eternal death (4:5; Titus 2:14; 1 Pet. 1:18; cf. Rom. 3:24; 1 Cor. 1:30; Eph. 1:7; Col. 1:14; Heb. 9:12). having become a curse for us. By bearing God’s wrath for believers’ sins on the cross (see note on 2 Cor. 5:21; cf. Heb. 9:28; 1 Pet. 2:24; 3:18), Christ took upon Himself the curse pronounced on those who violated the law (see note on v. 10). it is written. The common NT way (61 times) of introducing OT quotes, (see note on Rom. 3:10). Deut. 21:23 is quoted.

3:14 the blessing of Abraham. Faith in God’s promise of salvation. See note on v. 9. promise of the Spirit. From God the Father. Cf. Is. 32:15; 44:3; 59:19–21; Ezek. 36:26, 27; 37:14; 39:29; Joel 2:28, 29; Luke 11:13; 24:49; John 7:37–39; 14:16, 26.

3:15–22 Paul anticipated and refuted a possible objection to his use of Abraham to prove the doctrine of justification by faith, that the giving of the law at Sinai after Abraham brought about a change and a better method of salvation. The apostle dismissed that argument by showing the superiority of the Abrahamic Covenant (vv. 15–18), and the inferiority of the law (vv. 19–22).

3:15 Brethren. This term of endearment reveals Paul’s compassionate love for the Galatians—which they may have begun to question in light of his stern rebuke (vv. 1, 3). manner of men…man’s covenant. Even human covenants, once confirmed, are considered irrevocable and unchangeable, how much more a covenant made by an unchanging God (Mal. 3:6; James 1:17).

3:16 Seed. Cf. v. 19. The quote is from Gen. 12:7. The singular form of the Heb. word, like its Eng. and Gr. counterparts, can be used in a collective sense. Paul’s point is that in some OT passages (e.g., Gen. 3:15; 22:18), “seed” refers to the greatest of Abraham’s descendants, Jesus Christ. promises. Those associated with the Abrahamic Covenant (Gen. 12:3, 7; 13:15, 16; 15:5, 18; 17:8; 22:16–18; 26:3, 4; 28:13, 14). Because they were made both to Abraham and his descendants, they did not become void when Abraham died, or when the law came.

3:17 four hundred and thirty years. From Israel’s sojourn in Egypt (cf. Ex. 12:40) to the giving of the law at Sinai (ca. 1445 B.C.). The law actually came 645 years after the initial promise to Abraham (ca. 2090 B.C.; cf. Gen. 12:4; 21:5; 25:26; 47:9), but the promise was repeated to Isaac (Gen. 26:24) and later to Jacob (ca. 1928 B.C.; Gen. 28:15). The last known reaffirmation of the Abrahamic Covenant to Jacob occurred in Gen. 46:2–4 (ca. 1875 B.C.) just before he went to Egypt—430 years before the Mosaic law was given. the covenant. The Abrahamic Covenant (see note on v. 16). For a discussion of the biblical covenants, see notes on Gen. 9:16; 12:1–3; Rom. 9:4. confirmed before by God. See note on v. 15. The term means “ratified.” Once God ratified the covenant officially (see notes on Gen. 15:9–21), it had lasting authority so that nothing and no one could annul it. The Abrahamic Covenant was unilateral (God made the promise to Himself), eternal (it provided for everlasting blessing), irrevocable (it will never cease), unconditional (in that it depended on God, not man), but its complete fulfillment awaits the salvation of Israel and the millennial kingdom of Jesus Christ.

3:18 Paul again emphasized that there is no middle ground between law (works) and promise (grace); the two principles are mutually exclusive ways of salvation (cf. Rom 4:14). An “inheritance” by definition is something granted, not worked for, as proven in the case of Abraham.

3:19–22 Having shown the superiority of the promise to Abraham (vv. 15–18), Paul described the inferiority of the law, and its purpose.

3:19 was added because of transgressions. Paul’s persuasive argument that the promise is superior to the law raises an obvious question: What was the purpose of the law? Paul’s answer is that the law reveals man’s utter sinfulness, inability to save himself, and desperate need of a Savior—it was never intended to be the way of salvation (cf. Rom. 7:1–13). Seed. See note on v. 16. through angels. The Bible teaches that angels were involved in the giving of the law (cf. Acts 7:53; Heb. 2:2), but does not explain the precise role they played.

3:20 mediator. Paul’s point is apparently that a “mediator” is required when more than one party is involved, but God alone ratified the covenant with Abraham (see notes on Gen. 15:7–21).

3:21 Paul uses the strongest Gr. negative (see note on 2:17) to disdain the idea that the law and the promise are at opposite purposes. Since God gave them both and does not work against Himself, law and promise work in harmony; the law reveals man’s sinfulness and need for the salvation freely offered in the promise. If the law could have provided righteousness and eternal life, there would be no gracious promise.

3:22 confined all under sin. The Gr. verb translated “confined” means “to enclose on all sides.” Paul portrays all mankind as hopelessly trapped in sin, like a school of fish caught in a net. That all people are sinners is the express teaching of Scripture (see note on Rom. 3:19; cf. 1 Kin. 8:46; Ps. 143:2; Prov. 20:9; Eccl. 7:20; Is. 53:6; Rom. 3:9–19, 23; 11:32).

3:23 before faith came. From the viewpoints of both the history of redemption and through all times in the area of individual salvation (cf. vv. 19, 24, 25; 4:1–4), only saving faith unlocks the door of the prison where the law keeps men bound. kept under guard by the law. Paul personifies the law as a jailer of guilty, condemned sinners, on death row awaiting God’s judgment (Rom. 6:23). the faith which would afterward be revealed. Again Paul was looking at the coming of Christ, historically and at each believer’s salvation, individually. Faith in Christ alone releases people from bondage to law, whether the Mosaic law, or the law written on the hearts of Gentiles (Rom. 2:14–16).

3:24 tutor. The Gr. word denotes a slave whose duty it was to take care of a child until adulthood. The “tutor” escorted the children to and from school and watched over their behavior at home. Tutors were often strict disciplinarians, causing those under their care to yearn for the day when they would be free from their tutor’s custody. The law was our tutor which, by showing us our sins, was escorting us to Christ.

3:25, 26 Believers, through faith in Jesus Christ, have come of age as God’s children. Thus, they are not under the tutelage of the law (Rom. 6:14), although they are still obligated to obey God’s holy and unchanging righteous standards which are now given authority in the New Covenant (6:2; Rom. 8:4; 1 Cor. 9:21).

3:26 sons of God. While God is the Father of all people in a general sense because He created them (Acts 17:24–28), only those who have put their faith in Jesus Christ are God’s true spiritual children. Unbelievers are the children of Satan (Matt. 13:38; John 8:38, 41, 44; Acts 13:10; 1 John 3:10; cf. Eph. 2:3; 1 John 5:19).

3:27 baptized into Christ. This is not water baptism, which cannot save (see notes on Acts 2:38; 22:16). Paul used the word “baptized” in a metaphorical manner to speak of being “immersed,” or “placed into” Christ (cf. 2:20) by the spiritual miracle of union with Him in His death and resurrection. See notes on Rom. 6:3, 4; cf. 1 Cor. 6:17. put on Christ. The result of the believer’s spiritual union with Christ. Paul was emphasizing the fact that we have been united with Christ through salvation. Positionally before God, we have put on Christ, His death, resurrection, and righteousness (see notes on Phil. 3:8–10). Practically, we need to “put on Christ” before men, in our conduct (Rom. 13:14).

3:28 you are all one in Christ Jesus. All those who are one with Jesus Christ are one with each other. This verse does not deny that God has designed racial, social, and sexual distinctions among Christians, but it affirms that those do not imply spiritual inequality before God. Nor is this spiritual equality incompatible with the God-ordained roles of headship and submission in the church, society, and at home. Jesus Christ, though fully equal with the Father, assumed a submissive role during His incarnation (Phil. 2:5–8).

3:29 Abraham’s seed. See note on v. 7. Not all physical children of Abraham are the “Israel of God” (cf. 6:16), that is, true spiritual children of Abraham (Rom. 9:6–8). Gentile believers who are not physical children of Abraham are, however, his spiritual children in the sense that they followed the pattern of his faith (see note on Rom. 4:11, 12). heirs according to the promise. All believers are heirs of the spiritual blessing that accompanied the Abrahamic Covenant—justification by faith (Gen. 15:6; cf. Rom. 4:3–11).

Galatians 4

4:1–7 Paul expands on the analogy of a child’s coming of age (3:24–26), contrasting believers’ lives before salvation (as children and servants), with their lives after salvation (as adults and sons). Both Paul’s Jewish and Gentile readers readily understood this imagery, since the Jews, Greeks, and Romans all had a ceremony to mark a child’s coming of age.

4:1 child. The Gr. word refers to a child too young to talk; a minor, spiritually and intellectually immature and not ready for the privileges and responsibilities of adulthood.

4:2 guardians and stewards. “Guardians” were slaves entrusted with the care of underage boys, while “stewards” managed their property for them until they came of age. Along with the tutor (3:24), they had almost complete charge of the child—so that, for all practical purposes, a child under their care did not differ from a slave.

4:3 when we were children…in bondage. Before our “coming of age” when we came to saving faith in Jesus Christ. the elements of the world. “Elements” is from a Gr. word meaning “row,” or “rank,” and was used to speak of basic, foundational things like the letters of the alphabet. In light of its use in v. 9, it is best to see it here as a reference to the basic elements and rituals of human religion (see note on Col. 2:8). Paul describes both Jewish and Gentile religions as elemental because they are merely human, never rising to the level of the divine. Both Jewish religion and Gentile religion centered on man-made systems of works. They were filled with laws and ceremonies to be performed so as to achieve divine acceptance. All such rudimentary elements are immature, like behaviors of children under bondage to a guardian.

4:4 the fullness of the time. In God’s timetable, when the exact religious, cultural, and political conditions demanded by His perfect plan were in place, Jesus came into the world. God sent forth His Son. As a father set the time for the ceremony of his son becoming of age and being released from the guardians, stewards, and tutors, so God sent His Son at the precise moment to bring all who believe out from under bondage to the law—a truth Jesus repeatedly affirmed (John 5:30, 36, 37; 6:39, 44, 57; 8:16, 18, 42; 12:49; 17:21, 25; 20:21). That the Father sent Jesus into the world teaches His pre-existence as the eternal second member of the Trinity. See notes on Phil. 2:6, 7; Heb. 1:3–5; cf. Rom. 8:3, 4. born of a woman. This emphasizes Jesus’ full humanity, not merely His virgin birth (Is. 7:14; Matt. 1:20–25). Jesus had to be fully God for His sacrifice to be of the infinite worth needed to atone for sin. But, He also had to be fully man so He could take upon Himself the penalty of sin as the substitute for man. See Luke 1:32, 35; John 1:1, 14, 18. under the law. Like all men, Jesus was obligated to obey God’s law. Unlike anyone else, however, He perfectly obeyed that law (John 8:46; 2 Cor. 5:21; Heb. 4:15; 7:26; 1 Pet. 2:22; 1 John 3:5). His sinlessness made Him the unblemished sacrifice for sins, who “fulfilled all righteousness,” i.e., perfectly obeyed God in everything. That perfect righteousness is what is imputed to those who believe in Him.

4:5 to redeem. See note on 3:13. those…under the law. Guilty sinners who are under the law’s demands and its curses (see notes on 3:10, 13) and in need of a savior (see note on 3:23). the adoption as sons. “Adoption” is the act of bringing someone who is the offspring of another into one’s own family. Since unregenerate people are by nature children of the devil (see note on 3:26), the only way they can become God’s children is by spiritual adoption (Rom. 8:15, 23; Eph. 1:5).

4:6 Spirit of His Son. It is the Holy Spirit’s work to confirm to believers their adoption as God’s children (see note on Rom. 8:15). Assurance of salvation is a gracious work of the Holy Spirit and does not come from any human source. Abba. An Aram. term of endearment, used by young children to speak to their fathers; the equivalent of the word “Daddy” (see note on Rom. 8:15).

4:8–11 While salvation is the free gift of God (Rom. 5:15, 16, 18; 6:23; Eph. 2:8), it brings with it serious responsibility (cf. Luke 12:48). God requires believers to live a holy life because they are children of a holy God and desire to love and worship Him (Matt. 5:48; 1 Pet. 1:15–18). That obligation was to the unchanging moral and spiritual principles that forever reflect the nature of God; however, it did not include the rituals and ceremonies unique to Israel under Mosaic law as the Judaizers falsely claimed.

4:8 when you did not know God. Before coming to saving faith in Christ, no unsaved person knows God. See notes on Eph. 4:17–19; 2 Cor. 4:3–6. by nature are not gods. The Greco-Roman pantheon of non-existent deities the Galatians had imagined they worshiped before their conversion (cf. Rom. 1:23; 1 Cor. 8:4; 10:19, 20; 12:2; 1 Thess. 1:9).

4:9 known by God. We can know God only because He first knew us, just as we choose Him only because He first chose us (John 6:44; 15:16), and we love Him only because He first loved us (1 John 4:19). turn again. See notes on 3:1–3. weak…elements…again… bondage. See note on v. 3.

4:10 days…years. The rituals, ceremonies, and festivals of the Jewish religious calendar which God had given, but were never required for the church. Paul warns the Galatians, as he did the Colossians (see notes on Rom. 14:1–6; Col. 2:16, 17), against legalistically observing them as if they were required by God or could earn favor with Him.

4:11 labored…in vain. Paul feared that his effort in establishing and building the Galatian churches might prove to be futile if they fell back into legalism (cf. 3:4; 1 Thess. 3:5).

4:12–20 Having sternly rebuked the Galatians, Paul changes his approach and makes an appeal based on his strong affection for them.

4:12 become like me, for I became like you. Paul had been a proud, self-righteous Pharisee, trusting in his own righteousness to save him (cf. Phil. 3:4–6). But when he came to Christ, he abandoned all efforts to save himself, trusting wholly in God’s grace (Phil. 3:7–9). He urged the Galatians to follow his example and avoid the legalism of the Judaizers. You have not injured me. Though the Jews persecuted him when he first went to Galatia, the Galatian believers had not harmed Paul, but had enthusiastically received him when he preached the gospel to them (cf. Acts 13:42–50; 14:19). How, he asked, could they reject him now?

4:13 physical infirmity. Some think the illness Paul refers to was malaria, possibly contracted in the coastal lowlands of Pamphylia. That could explain why Paul and Barnabas apparently did not preach at Perga, a city in Pamphylia (cf. Acts 13:13, 14). The cooler and healthier weather in Galatia and especially at Pisidian Antioch (3,600 ft. above sea level), where Paul went when he left Perga, would have brought some relief to the fever caused by malaria. Although malaria is a serious, debilitating disease, its attacks are not continuous; Paul could have ministered between bouts with fever.

4:14 you received me. The Galatians welcomed Paul in spite of his illness, which in no way was a barrier to his credibility or acceptance. as Christ Jesus. See notes on Matt. 18:5–10.

4:15 blessing you enjoyed. “Blessing” can also be translated “happiness,” or “satisfaction.” Paul points out that the Galatians had been happy and content with his gospel preaching (cf. Acts 13:48) and wonders why they had turned against him. plucked out your own eyes. This may be a figure of speech (cf. Matt. 5:29; 18:9), or an indication that Paul’s bodily illness (see note on v. 13) had somehow affected his eyes (cf. 6:11). In either case, it reflects the great love the Galatians had initially expressed for the apostle.

4:16 your enemy. The Galatians had become so confused that, in spite of their previous affection for Paul, some had come to regard him as their enemy. The apostle reminds them that he had not harmed them, but merely told them the truth—a truth that had once brought them great joy (see note on v. 15).

4:17 They. The Judaizers (see Introduction: Background and Setting). zealously. With a serious concern, or warm interest (the same word is used in 1:14 to describe Paul’s former zeal for Judaism). The Judaizers appeared to have a genuine interest in the Galatians, but their true motive was to exclude the Galatians from God’s gracious salvation and win recognition for themselves.

4:18 not only when I am present. Paul encouraged the Galatians to have the same zeal for the true gospel of grace that they had had when he was with them.

4:19 My little children. Paul’s only use of this affectionate phrase, which John uses frequently (1 John 2:1, 18, 28; 3:7, 18; 4:4; 5:21). until Christ is formed in you. In contrast to the evil motives of the Judaizers (see note on 3:1), Paul sought to bring the Galatians to Christlikeness. This is the goal of salvation (see notes on Rom. 8:29).

4:20 doubts. The verb means “to be at wits end.” Cf. v. 6.

4:21—5:1 Paul, continuing to contrast grace and law, faith and works, employs an OT story as an analogy or illustration of what he has been teaching.

4:21 under the law. See note on 3:10.

4:22 two sons. Ishmael, son of Sarah’s Egyptian maid Hagar (Gen. 16:1–16), and Isaac, Sarah’s son (Gen 21:1–7).

4:23 according to the flesh. Ishmael’s birth was motivated by Abraham and Sarah’s lack of faith in God’s promise and fulfilled by sinful human means. through promise. God miraculously enabled Abraham and Sarah to have Isaac when Sarah was well past childbearing age and had been barren her entire life.

4:24 symbolic. The Gr. word was used of a story that conveyed a meaning beyond the literal sense of the words. In this passage, Paul uses historical people and places from the OT to illustrate spiritual truth. This is not an allegory, nor are there any allegories in Scripture. An allegory is a fictional story where real truth is the secret, mysterious, hidden meaning. The story of Abraham, Sarah, Hagar, Ishmael, and Isaac is actual history and has no secret or hidden meaning. Paul uses it only as an illustration to support his contrast between law and grace. two covenants. Paul uses the two mothers, their two sons, and two locations as a further illustration of two covenants. Hagar, Ishmael, and Mt. Sinai (earthly Jerusalem) represent the covenant of law; Sarah, Isaac and the heavenly Jerusalem the covenant of promise. However, Paul cannot be contrasting these two covenants as different ways of salvation, one way for OT saints, another for NT saints—a premise he has already denied (2:16; 3:10–14, 21, 22). The purpose of the Mosaic Covenant was only to show all who were under its demands and condemnation their desperate need for salvation by grace alone (3:24)—it was never intended to portray the way of salvation. Paul’s point is that those, like the Judaizers, who attempt to earn righteousness by keeping the law receive only bondage and condemnation (3:10, 23). While those who partake of salvation by grace—the only way of salvation since Adam’s sin—are freed from the law’s bondage and condemnation. Mount Sinai. An appropriate symbol for the old covenant, since it was at Mt. Sinai that Moses received the law (Ex. 19). Hagar. Since she was Sarah’s slave (Gen. 16:1), Hagar is a fitting illustration of those under bondage to the law (cf. vv. 5, 21; 3:23). She was actually associated with Mt. Sinai through her son Ishmael, whose descendants settled in that region.

4:25 corresponds to Jerusalem. The law was given at Sinai and received its highest expression in the temple worship at Jerusalem. The Jewish people were still in bondage to the law.

4:26 Jerusalem above is free. Heaven (Heb. 12:18, 22). Those who are citizens of heaven (Phil. 3:20) are free from the Mosaic law, works, bondage, and trying endlessly and futilely to please God by the flesh. the mother. Believers are children of the heavenly Jerusalem, the “mother-city” of heaven. In contrast to the slavery of Hagar’s children, believers in Christ are free (5:1; Is. 61:1; Luke 4:18; John 8:36; Rom. 6:18, 22; 8:2; 2 Cor. 3:17).

4:27 Paul applies the passage from Is. 54:1 to the Jerusalem above.

4:28 children of promise. Just as Isaac inherited the promises made to Abraham (Gen. 26:1–3), so also are believers the recipients of God’s redemptive promises (1 Cor. 3:21–23; Eph. 1:3), because they are spiritual heirs of Abraham (see note on 3:29).

4:29 he who was born according to the flesh. Ishmael. See note on v. 23. persecuted him who was born according to the Spirit. Isaac, whom Ishmael mocked at the feast celebrating Isaac’s weaning (see Gen. 21:8, 9). even so it is now. Ishmael’s descendants (Arabs) have always persecuted Isaac’s (Jews). So unbelievers have always persecuted believers (cf. Matt. 5:11; 10:22–25; Mark 10:30; John 15:19, 20; 16:2, 33; 17:14; Acts 14:22; 2 Tim. 3:12; Heb. 11:32–37; 1 Pet. 2:20, 21; 3:14; 4:12–14).

4:30 Cast out the bondwoman. Quoted from Gen. 21:10 to illustrate that those who are attempting to be justified on the basis of keeping the law will be cast out of God’s presence forever (Matt. 8:12; 22:12, 13; 25:30; Luke 13:28; 2 Thess. 1:9).

4:31 we are not children of the bondwoman. See notes on 4:24, 26.

Galatians 5

5:1 Stand fast. Stay where you are, Paul asserts, because of the benefit of being free from law and the flesh as a way of salvation and the fullness of blessing by grace. free. Deliverance from the curse that the law pronounces on the sinner who has been striving unsuccessfully to achieve his own righteousness (3:13, 22–26; 4:1–7), but who has now embraced Christ and the salvation granted to him by grace (see notes on 2:4; 4:26; cf. Rom. 7:3; 8:2). entangled again. Better translated “to be burdened by,” “to be oppressed by,” or “to be subject to,” because of its connection with a yoke. yoke of bondage. “Yoke” refers to the apparatus used to control a domesticated animal. The Jews referred to the “yoke of the law” as a good thing, the essence of true religion. Paul argued that for those who pursued it as a way of salvation, the law was a yoke of slavery. See note on Matt. 11:28–30.

5:2 circumcised. See notes on 2:3. Paul had no objection to circumcision itself (cf. Acts 16:1–3; Phil. 3:5). But he objected to the notion that it had some spiritual benefit or merit with God and was a prerequisite or necessary component of salvation. Circumcision had meaning in Israel when it was a physical symbol of a cleansed heart (cf. Deut. 30:6; Jer. 4:4; 9:24–26) and served as a reminder of God’s covenant of salvation promise (Gen. 17:9, 10). Christ…profit you nothing. The atoning sacrifice of Christ cannot benefit anyone who trusts in law and ceremony for salvation.

5:3 a debtor to keep the whole law. God’s standard is perfect righteousness, thus a failure to keep only one part of the law falls short of the standard (see note on 3:10).

5:4 justified. See notes on 2:16; Rom. 3:24. estranged from Christ…fallen from grace. The Gr. word for “estranged” means “to be separated,” or “to be severed.” The word for “fallen” means “to lose one’s grasp on something.” Paul’s clear meaning is that any attempt to be justified by the law is to reject salvation by grace alone through faith alone. Those once exposed to the gracious truth of the gospel, who then turn their backs on Christ (Heb. 6:4–6) and seek to be justified by the law are separated from Christ and lose all prospects of God’s gracious salvation. Their desertion of Christ and the gospel only proves that their faith was never genuine (cf. Luke 8:13, 14; 1 John 2:19).

5:5 the hope of righteousness by faith. Christians already possess the imputed righteousness of Christ, but they still await the completed and perfected righteousness that is yet to come at glorification (Rom. 8:18, 21).

5:6 neither circumcision nor uncircumcision avails anything. Cf. 6:15. Nothing done or not done in the flesh, even religious ceremony, makes any difference in one’s relationship to God. What is external is immaterial and worthless, unless it reflects genuine internal righteousness (cf. Rom. 2:25–29). faith working through love. Saving faith proves its genuine character by works of love. The one who lives by faith is internally motivated by love for God and Christ (cf. Matt. 22:37–40), which supernaturally issues forth in reverent worship, genuine obedience, and self-sacrificing love for others.

5:7 You ran well. Cf. 3:3. Paul compares the Galatians’ life of faith with a race, a figure he used frequently (2:2; Rom. 9:16; 1 Cor. 9:24). They had a good beginning—they had received the gospel message by faith and had begun to live their Christian lives by faith as well. obeying the truth. See note on 1 Peter 1:22. A reference to believers’ true way of living, including both their response to the true gospel in salvation (cf. Acts 6:7; Rom. 2:8; 6:17; 2 Thess. 1:8), and their consequent response to obey the Word of God in sanctification. Paul wrote more about salvation and sanctification being a matter of obedience in Rom. 1:5; 6:16, 17; 16:26. The legalistic influence of the Judaizers prevented the unsaved from responding in faith to the gospel of grace and true believers from living by faith.

5:8 This persuasion. Salvation by works. God does not promote legalism. Any doctrine that claims His gracious work is insufficient to save is false (see notes on 1:6, 7).

5:9 leaven. A common axiomatic saying (cf. 1 Cor. 5:6) regarding the influence of yeast in dough. Leaven is often used in Scripture to denote sin (Matt. 16:6, 12) because of its permeating power.

5:10 confidence in you. Paul expresses encouraging assurance that the Lord will be faithful to keep His own from falling into the gross heresy. See John 6:39, 40; 10:28, 29; Rom. 8:31–39; Phil. 1:6, 7. They will persevere and be preserved (Jude 24). judgment. All false teachers will incur strict and devastating eternal condemnation. See notes on 2 Pet. 2:2, 3, 9.

5:11 still preach circumcision. Apparently the Judaizers had falsely claimed that Paul agreed with their teaching. But he makes the point that if he was preaching circumcision as necessary for salvation, why were the Judaizers persecuting him instead of supporting him? offense of the cross. The Gr. word for “offense” can mean “trap,” “snare,” or “stumbling block.” Any offer of salvation that strips man of the opportunity to earn it by his own merit breeds opposition (cf. Rom. 9:33).

5:12 cut themselves off. Better translated “mutilate themselves.” The Gr. word was often used of castration, such as in the cult of Cybele, whose priests were self-made eunuchs. Paul’s ironic point is that since the Judaizers were so insistent on circumcision as a means of pleasing God, they should go to the extreme of religious devotion and mutilate themselves.

5:13 liberty. See note on 2:4. opportunity for the flesh. The Gr. word for “opportunity” was often used to refer to a central base of military operations (cf. Rom. 7:8). In the context, “flesh” refers to the sinful inclinations of fallen man (see note on Rom. 7:5). The freedom Christians have is not a base from which they can sin freely and without consequence. serve one another. Christian freedom is not for selfish fulfillment, but for serving others. Cf. Rom. 14:1–15.

5:14 all the law. The ethics of the former OT law are the same as those of the NT gospel as indicated in the quote from Lev. 19:18 (see notes on Rom. 7:12; 8:4; cf. James 2:8–10). When a Christian genuinely loves others, he fulfills all the moral requirements of the former Mosaic law concerning them (Matt. 22:36–40; cf. Deut. 6:5; Rom. 13:8–10). This is the ruling principle of Christian freedom (vv. 6, 13).

5:15 bite and devour one another. The imagery is of wild animals savagely attacking and killing each other—a graphic picture of what happens in the spiritual realm when believers do not love and serve each other.

5:16 Walk in the Spirit. All believers have the presence of the indwelling Holy Spirit (cf. Rom. 8:9; 1 Cor. 6:19, 20) as the personal power for living to please God. The form of the Gr. verb translated “walk” indicates continuous action, or a habitual lifestyle. Walking also implies progress; as a believer submits to the Spirit’s control—that is, responds in obedience to the simple commands of Scripture—he grows in his spiritual life (see notes on Rom. 8:13; Eph. 5:18; Col. 3:16). the flesh. This is not simply the physical body, but includes the mind, will, and emotions which are all subject to sin. It refers in general to our unredeemed humanness. See notes on Rom. 7:5; 8:23; cf. v. 13.

5:17 contrary to one another. The flesh opposes the work of the Spirit and leads the believer toward sinful behavior he would not otherwise be compelled to do (see notes on Rom. 7:14–25).

5:18 led by the Spirit…not under the law. Take your choice; these are mutually exclusive. Either you live by the power of the Holy Spirit which results in righteous behavior and spiritual attitudes (vv. 22–29) or by the law which can only produce unrighteous behavior and attitudes (vv. 19–21). Cf. 1 Cor. 15:56.

5:19–21 These sins characterize all unredeemed mankind living under the impotent commands of the law which produces only iniquity, though not every person manifests all these sins nor exhibits them to the same degree. Paul’s list, which is not exhaustive, encompasses 3 areas of human life: sex, religion, and human relationships. For other such lists, see Rom. 1:24–32; 1 Cor. 6:9, 10.

5:19 evident. The flesh manifests itself in obvious and certain ways. fornication. The Gr. word is porneia, from which the Eng. word “pornography” comes. It refers to all illicit sexual activity, including (but not limited to) adultery, premarital sex, homosexuality, bestiality, incest, and prostitution. lewdness. The word originally referred to any excessive behavior or lack of restraint, but eventually became associated with sexual excess and indulgence.

5:20 sorcery. The Gr. word pharmakeia, from which the Eng. word “pharmacy” comes, originally referred to medicines in general, but eventually only to mood- and mind-altering drugs, as well as the occult, witchcraft, and magic. Many pagan religious practices required the use of these drugs to aid in the communication with deities. contentions…heresies. Many of these sins manifested in the area of human relationships have to do with some form of anger: “Hatred” results in “contentions” (strife). “Jealousies” (hateful resentment) result in “outbursts of wrath” (sudden, unrestrained expressions of hostility). The next 4 represent animosity between individuals and groups.

5:21 drunkenness, revelries. Probably a specific reference to the orgies that characterized pagan, idolatrous worship. Generally, it refers to all rowdy, boisterous, and crude behavior. practice. Here is the key word in Paul’s warning. The sense of this Gr. verb describes continual, habitual action. Although believers undoubtedly can commit these sins, those people whose basic character is summed up in the uninterrupted and unrepentant practice of them cannot belong to God (see notes on 1 Cor. 6:11; 1 John 3:4–10). will not inherit the kingdom of God. See note on Matt. 5:3. The unregenerate are barred from entering the spiritual kingdom of redeemed people over whom Christ now rules, and they will be excluded from His millennial kingdom and the eternal state of blessing that follows it. See note on Eph. 5:5.

5:22 fruit of the Spirit. Godly attitudes that characterize the lives of only those who belong to God by faith in Christ and possess the Spirit of God. The Spirit produces fruit which consists of 9 characteristics or attitudes that are inextricably linked with each and are commanded of believers throughout the NT. love. One of several Gr. words for love, agape, is the love of choice, referring not to an emotional affection, physical attraction, or a familial bond, but to respect, devotion, and affection that leads to willing, self-sacrificial service (John 15:13; Rom. 5:8; 1 John 3:16, 17). joy. A happiness based on unchanging divine promises and eternal spiritual realities. It is the sense of well being experienced by one who knows all is well between himself and the Lord (1 Pet. 1:8). Joy is not the result of favorable circumstances, and even occurs when those circumstances are the most painful and severe (John 16:20–22). Joy is a gift from God, and as such, believers are not to manufacture it but to delight in the blessing they already possess (Rom. 14:17; Phil. 4:4). peace. The inner calm that results from confidence in one’s saving relationship with Christ. The verb form denotes binding together and is reflected in the expression “having it all together.” Like joy, peace is not related to one’s circumstances (John 14:27; Rom. 8:28; Phil. 4:6, 7, 9). longsuffering. Patience which refers to the ability to endure injuries inflicted by others and the willingness to accept irritating or painful situations (Eph. 4:2; Col. 3:12; 1 Tim. 1:15, 16). kindness. Tender concern for others, reflected in a desire to treat others gently, just as the Lord treats all believers (Matt. 11:28, 29; 19:13, 14; 2 Tim. 2:24). goodness. Moral and spiritual excellence manifested in active kindness (Rom. 5:7). Believers are commanded to exemplify goodness (6:10; 2 Thess. 1:11). faithfulness. Loyalty and trustworthiness (Lam. 3:22; Phil. 2:7–9; 1 Thess. 5:24; Rev. 2:10).

5:23 gentleness. Better translated “meekness.” It is a humble and gentle attitude that is patiently submissive in every offense, while having no desire for revenge or retribution. In the NT, it is used to describe 3 attitudes: submission to the will of God (Col. 3:12), teachability (James 1:21), and consideration of others (Eph. 4:2). self-control. This refers to restraining passions and appetites (1 Cor. 9:25; 2 Pet. 1:5, 6). no law. When a Christian walks by the Spirit and manifests His fruit, he needs no external law to produce the attitudes and behavior that please God (cf. Rom. 8:4).

5:24 have crucified the flesh. One of 4 uses of “crucified” that does not refer to Christ’s crucifixion (cf. 2:20; 6:14; Rom. 6:6). Here Paul states that the flesh has been executed, yet the spiritual battle still rages in the believer (see notes on Rom. 7:14–25). Paul’s use looks back to the cross of Christ, where the death of the flesh and its power to reign over believers was actually accomplished (Rom. 6:1–11). Christians must wait until their glorification before they are finally rid of their unredeemed humanness (Rom. 8:23), yet by walking in the Spirit they can please God in this world.

5:25 walk in the Spirit. See note on v. 16.

Galatians 6

6:1 overtaken. Lit. “caught,” which may imply the person was actually seen committing the sin or that he was caught or snared by the sin itself. you…spiritual. Those believers who are walking in the Spirit (see note on 5:16), filled with the Spirit (see notes on Eph. 5:18–20; Col. 3:16), and evidencing the fruit of the Spirit (see notes on 5:22, 23). restore. Sometimes used metaphorically of settling disputes or arguments, it lit. means “to mend” or “repair,” and was used of setting a broken bone or repairing a dislocated limb (Heb. 12:12, 13; see notes on Rom. 15:1; 1 Thess. 5:14, 15). The basic process of restoration is outlined in Matt. 18:15–20 (see notes there). spirit of gentleness. See note on 5:23 (cf. 2 Cor. 2:7; 2 Thess. 3:15). considering. Also “looking to, observing.” The Gr. form strongly emphasizes a continual, diligent attentiveness.

6:2 Bear one another’s burdens. “Burdens” are extra heavy loads, which here represent difficulties or problems people have trouble dealing with. “Bear” connotes carrying something with endurance. the law of Christ. The law of love which fulfills the entire law (see notes on 5:14; John 13:34; Rom. 13:8, 10).

6:4 examine. Lit. “to approve something after testing it.” Believers first must be sure their lives are right with God before giving spiritual help to others (cf. Matt. 7:3–5). have rejoicing in himself. If a believer rejoices or boasts, it should be only boasting in the Lord for what God has done in him (cf. 2 Cor. 10:12–18), not for what he supposedly has accomplished compared to other believers (see note on 1 Cor. 1:30, 31).

6:5 bear his own load. This is not a contradiction to v. 2. “Load” has no connotation of difficulty; it refers to life’s routine obligations and each believer’s ministry calling (cf. Matt. 11:30; 1 Cor. 3:12–15; 2 Cor. 5:10). God requires faithfulness in meeting those responsibilities.

6:6 all good things. Although this expression could refer to material compensation, the context suggests that Paul is referring to the spiritually and morally excellent things learned from the Word, in which they fellowship together. Paul uses this same term to describe the gospel (Rom. 10:15; cf. Heb. 9:11).

6:7 whatever a man sows…reap. This agricultural principle, applied metaphorically to the moral and spiritual realm, is universally true (cf. Job 4:8; Prov. 1:31–33; Hos. 8:7; 10:12). This law is a form of God’s wrath. See note on Rom. 1:18.

6:8 sows to his flesh. See notes on 5:16–19; Rom. 7:18; 8:23. Here it means pandering to the flesh’s evil desires. corruption. From the Gr. word for degeneration, as in decaying food. Sin always corrupts and, when left unchecked, always makes a person progressively worse in character (cf. Rom. 6:23). sows to the Spirit. To walk by the Holy Spirit (see notes on 5:16–18; Eph. 5:18; cf. John 8:31; 15:7; Rom. 12:1, 2; Col. 2:6; 3:2). everlasting life. This expression describes not only a life that endures forever but, primarily, the highest quality of living that one can experience (cf. Ps. 51:12; John 10:10; Eph. 1:3, 18).

6:10 opportunity. This Gr. word refers to a distinct, fixed time period, rather than occasional moments. Paul’s point is that the believer’s entire life provides the unique privilege by which he can serve others in Christ’s name. especially…the household of faith. Our love for fellow Christians is the primary test of our love for God (see notes on John 13:34, 35; Rom. 12:10–13; 1 John 4:21).

6:11–17 This closing section of the letter is Paul’s final rhetorical attack against the Judaizers’ doctrine (see notes on 1:7–9) and motives. It is also a positive statement of his own godly motives in preaching the true gospel.

6:11 with what large letters. This can be interpreted in two ways: 1) Paul’s poor eyesight forced him to use large letters (cf. 4:13, 15); or 2) instead of the normal cursive style of writing used by professional scribes, he used the large, block letters (frequently employed in public notices) to emphasize the letter’s content rather than its form. It was a visible picture that contrasted his concern with the content of the gospel for the Judaizers’ only concern: appearances. The expression served as a transition to his concluding remarks. I have written…my own hand. As a good translation of the Gr. verb, this indicates that Paul wrote the entire letter by his own hand, not merely penning a brief statement at the end of dictation to a secretary as he did other times (cf. 1 Cor. 16:21; Col. 4:18; 2 Thess. 3:17). Paul wrote this letter himself to make sure the Galatians knew he—not some forger—was writing it, and to personalize the document, given the importance and severity of its contents.

6:12 good showing. The Judaizers were motivated by religious pride and wanted to impress others with their external piety (cf. Matt. 6:1–7). compel you to be circumcised. See notes on 2:3; 5:2–6. may not suffer persecution. The Judaizers were more concerned about their personal safety than correct doctrine. By adhering more to the Mosaic law than to the gospel of Jesus, they hoped to avoid social and financial ostracism from other Jews and maintain their protected status as Jews within the Roman Empire.

6:13 circumcised. Specifically, in this case, the Judaizers (see notes on 2:7, 8; cf. Acts 10:45; 11:2). boast in your flesh. They zealously worked to win Gentile converts to the law so they could brag about their effective proselytizing (cf. Matt. 23:15).

6:14 boast except in the cross. The Gr. word for “boast” is a basic expression of praise, unlike the Eng. word, which necessarily includes the aspect of pride. Paul glories and rejoices in the sacrifice of Jesus Christ (cf. Rom. 8:1–3; 1 Cor. 2:2; 1 Pet. 2:24). the world. The evil, Satanic system (see notes on 1 John 2:15, 16; 5:19). crucified to me, and I to the world. The world is spiritually dead to believers, and they are dead to the world (see notes on 2:20; Rom. 6:2–10; 1 John 5:4, 5; cf. Phil. 3:20, 21).

6:15 circumcision nor uncircumcision. See notes on 5:6. a new creation. The new birth (see notes on John 3:3; 2 Cor. 5:17).

6:16 peace and mercy. The results of salvation: “Peace” is the believer’s new relationship to God (Rom. 5:1; 8:6; Col. 3:15), and “mercy” is the forgiveness of all his sins and the setting aside of God’s judgment (Ps. 25:6; Dan. 9:18; Matt. 5:7; Luke 1:50; Rom. 12:1; Eph. 2:4; Titus 3:5). Israel of God. All Jewish believers in Christ, i.e., those who are both physical and spiritual descendants of Abraham (see notes on 3:7, 18; Rom. 2:28, 29; 9:6, 7).

6:17 marks. The physical results of persecution (scars, wounds, etc.) that identified Paul as one who had suffered for the Lord (cf. Acts 14:19; 16:22; 2 Cor. 11:25; see notes on 2 Cor. 1:5; 4:10; Col. 1:24).

6:18 Even Paul’s final benediction implicitly extols the superiority of the gospel of grace over any man-made system of works righteousness.

Galatians 1

1:1 a Acts 9:6

1:1 b Acts 2:24

1:4 c (Matt. 20:28)

1:4 d Heb. 2:5

1:6 e (Rom. 8:28); Gal. 1:15; 5:8

1:7 f 2 Cor. 11:4

1:7 g Acts 15:1; Gal. 5:10, 12

1:7 h 2 Cor. 2:17

1:7 1 distort

1:8 i 1 Cor. 16:22

1:8 2 Gr. anathema

1:9 j Deut. 4:2

1:10 k (1 Cor. 10:33); 1 Thess. 2:4

1:10 l 1 Sam. 24:7

1:10 m 1 Thess. 2:4

1:11 n (Rom. 2:16); 1 Cor. 15:1

1:12 o 1 Cor. 15:1

1:12 p (Eph. 3:3–5)

1:13 q Acts 9:1

1:13 r Acts 8:3; 22:4, 5

1:14 s Acts 26:9; Phil. 3:6

1:14 t Jer. 9:14; Matt. 15:2; Mark 7:3; (Col. 2:8)

1:15 u Is. 49:1, 5; Jer. 1:5; Acts 9:15; Rom. 1:1; Gal. 1:6

1:16 v (2 Cor. 4:5–7)

1:16 w Acts 9:15; Gal. 2:9

1:16 x Matt. 16:17

1:18 y Acts 9:26

1:18 3 NU Cephas

1:19 z 1 Cor. 9:5

1:19 a Matt. 13:55

1:21 b Acts 9:30

1:22 c Rom. 16:7

1:23 d Acts 9:20, 21

1:23 e Acts 8:3

1:24 f Acts 11:18

Galatians 2

2:1 a Acts 15:2

2:2 b Acts 15:1–4

2:2 c (Rom. 9:16; 1 Cor. 9:24); Gal. 5:7; Phil. 2:16; 1 Thess. 3:5; 2 Tim. 4:7; Heb. 12:1

2:2 1 because of

2:4 d Acts 15:1, 24; 2 Cor. 11:13, 26; Gal. 1:7

2:4 e Gal. 3:25; 5:1, 13; (James 1:25)

2:4 f Gal. 4:3, 9

2:5 g (Gal. 1:6; 2:14; 3:1); Col. 1:5

2:6 h Gal. 2:9; 6:3

2:6 i Acts 10:34; Rom. 2:11

2:6 j 2 Cor. 11:5; 12:11

2:6 2 Lit. does not receive the face of a man

2:7 k Acts 9:15; 13:46; 22:21; Rom. 11:13

2:7 l 1 Cor. 9:17; 1 Thess. 2:4; 1 Tim. 1:11

2:8 m 1 Pet. 1:1

2:8 n Acts 9:15

2:8 o (Gal. 3:5)

2:9 p Matt. 16:18

2:9 q Rom. 1:5

2:9 r Acts 13:3

2:9 3 Peter

2:10 s Acts 11:30

2:11 t Acts 15:35

2:11 4 NU Cephas

2:11 5 opposed

2:12 u (Acts 10:28; 11:2, 3)

2:12 6 Jewish Christians

2:14 v Gal. 1:6; 2:5; Col. 1:5

2:14 w 1 Tim. 5:20

2:14 x (Acts 10:28); Gal. 2:12

2:14 7 NU how can you

2:14 8 Some interpreters stop the quotation here.

2:15 y (Acts 15:10)

2:15 z Matt. 9:11

2:16 a Acts 13:38, 39; Gal. 3:11

2:16 b Rom. 1:17

2:16 c Ps. 143:2; Rom. 3:20

2:16 9 declared righteous

2:17 d (1 John 3:8)

2:19 e Rom. 8:2

2:19 f (Rom. 6:2, 14; 7:4); 1 Cor. 9:20

2:19 g (Rom. 6:11)

2:20 h (Rom. 6:6; Gal. 5:24; 6:14)

2:20 i Rom. 6:8–11; 2 Cor. 5:15; (Eph. 2:4–6; Col. 3:1–4)

2:20 j Is. 53:12; Eph. 5:2

2:21 k Heb. 7:11

2:21 10 for nothing

Galatians 3

3:1 1 NU omits that you should not obey the truth

3:1 2 NU omits among you

3:2 a Rom. 10:16, 17

3:3 b (Gal. 4:9)

3:3 c Heb. 7:16

3:4 d Heb. 10:35

3:4 3 Or great

3:6 e Gen. 15:6

3:7 f John 8:39

3:8 g Rom. 9:17

3:8 h Gen. 12:3; 18:18; 22:18; 26:4; 28:14

3:10 i Deut. 27:26

3:11 j Hab. 2:4; Rom. 1:17; Heb. 10:38

3:11 4 declared righteous

3:12 k Rom. 4:4, 5

3:12 l Lev. 18:5; Rom. 10:5

3:13 m (Rom. 8:3)

3:13 n Deut. 21:23

3:14 o (Rom. 4:1–5, 9, 16; Gal. 3:28)

3:14 p Is. 42:1, 6; 49:6; Luke 2:32; Rom. 3:29, 30

3:14 q Is. 32:15

3:15 r Heb. 9:17

3:16 s Gen. 22:18

3:16 t Gen. 12:3, 7; 13:15; 24:7

3:16 u (1 Cor. 12:12)

3:17 v Gen. 15:13; Ex. 12:40; Acts 7:6

3:17 w (Rom. 4:13)

3:17 5 NU omits in Christ

3:18 x (Rom. 8:17)

3:18 y Rom. 4:14

3:19 z John 15:22

3:19 a Gal. 4:4

3:19 b Acts 7:53

3:19 c Ex. 20:19; Deut. 5:5

3:20 d (Rom. 3:29)

3:22 e Rom. 11:32

3:22 f Rom. 4:11

3:23 6 Lit. confined

3:24 g Rom. 10:4

3:24 h Acts 13:39

3:24 7 In a household, the guardian responsible for the care and discipline of the children

3:26 i John 1:12

3:27 j Matt. 28:19; (Rom. 6:3); 1 Cor. 10:2

3:27 k Rom. 10:12; 13:14

3:28 l (John 10:16); Rom. 3:22; 10:12; (Eph. 2:14); Col. 3:11

3:28 m (1 Cor. 12:13)

3:28 n John 17:11; (1 Cor. 12:13; Eph. 2:15, 16)

3:29 o Gen. 21:10; Heb. 11:18

3:29 p Rom. 4:11; Gal. 3:7

3:29 q Gen. 12:3; 18:18; Rom. 8:17

Galatians 4

4:3 a Gal. 4:9; Col. 2:8, 20; Heb. 5:12; 9:10

4:4 b (Gen. 49:10)

4:4 c (John 1:14); Rom. 1:3; 8:3; (Phil. 2:7)

4:4 d Gen. 3:15; (Is. 7:14; Matt. 1:25)

4:4 e (Matt. 5:17); Luke 2:21, 27

4:4 1 Or made

4:5 f (Matt. 20:28; Gal. 3:13)

4:5 g (John 1:12)

4:6 h (Acts 16:7; Rom. 5:5; 8:9, 15, 16; 2 Cor. 3:17)

4:6 2 Lit., in Aram., Father

4:7 i (Rom. 8:16, 17)

4:7 3 NU through God

4:7 4 NU omits through Christ

4:8 j 1 Cor. 1:21; Eph. 2:12; 1 Thess. 4:5; 2 Thess. 1:8

4:8 k Rom. 1:25

4:9 l (1 Cor. 8:3)

4:9 m Gal. 3:1–3; Col. 2:20

4:9 n Heb. 7:18

4:10 o Rom. 14:5; Col. 2:16

4:11 p 1 Thess. 3:5

4:12 q 2 Cor. 2:5

4:13 r 1 Cor. 2:3

4:14 s Mal. 2:7

4:14 t (Luke 10:16)

4:14 5 Or messenger

4:15 6 NU Where

4:17 u Rom. 10:2

4:19 v 1 Cor. 4:15

4:22 w Gen. 16:15

4:22 x Gen. 21:2

4:23 y Rom. 9:7, 8; Gal. 4:29

4:23 z Gen. 16:15; 17:15–19; 18:10; 21:1; Gal. 4:28; Heb. 11:11

4:24 a Ex. 24:6–8; Deut. 33:2

4:24 7 NU, M omit the

4:26 b (Is. 2:2)

4:27 c Is. 54:1

4:28 d Rom. 9:7, 8; Gal. 3:29

4:28 e Acts 3:25

4:29 f Gen. 21:9

4:29 g Gal. 5:11

4:30 h (Gal. 3:8, 22)

4:30 i Gen. 21:10, 12

4:30 j (John 8:35)

Galatians 5

5:1 a Phil. 4:1

5:1 b Acts 15:10; Gal. 2:4

5:1 1 NU For freedom Christ has made us free; stand fast therefore, and

5:2 c Acts 15:1; Gal. 5:3, 6, 11

5:3 d (Deut. 27:26; Rom. 2:25; Gal. 3:10)

5:3 2 obligated

5:4 e (Rom. 9:31)

5:4 f Heb. 12:15; 2 Pet. 3:17

5:5 g Rom. 8:24

5:6 h (1 Cor. 7:19; Gal. 6:15; Col. 3:11)

5:6 i Col. 1:4; 1 Thess. 1:3; (James 2:18, 20, 22)

5:7 j 1 Cor. 9:24

5:9 k 1 Cor. 5:6

5:11 l 1 Cor. 15:30

5:11 m Rom. 9:33; (1 Cor. 1:23)

5:12 n Josh. 7:25

5:12 o Acts 15:1, 2

5:12 3 mutilate themselves

5:13 p (Rom. 8:2); 1 Cor. 8:9; Gal. 5:1

5:13 q Rom. 6:1; 1 Pet. 2:16

5:13 r 1 Cor. 9:19; Eph. 5:21

5:14 s Matt. 7:12; 22:40; Rom. 13:8, 10; Gal. 6:2

5:14 t Lev. 19:18; Matt. 22:39; Rom. 13:9

5:16 u Rom. 6:12

5:17 v Rom. 7:18, 22, 23; 8:5

5:17 w Rom. 7:15

5:18 x (Rom. 6:14; 7:4; 8:14; 1 Tim. 1:9)

5:19 y Rom. 1:26–31; Eph. 5:3, 11; 2 Tim. 3:2–4

5:19 4 NU omits adultery

5:19 5 sexual immorality

5:21 z 1 Cor. 6:9, 10

5:21 6 NU omits murders

5:22 a (John 15:2)

5:22 b (Rom. 5:1–5; 1 Cor. 13:4; Col. 3:12–15)

5:22 c Rom. 15:14

5:22 d 1 Cor. 13:7

5:23 e 1 Tim. 1:9

5:23 7 meekness

5:24 f Rom. 6:6; (Gal. 2:20; 6:14)

5:25 g (Rom. 8:4, 5)

5:26 h Phil. 2:3

Galatians 6

6:1 a Eph. 4:2

6:1 1 caught

6:2 b Acts 20:35; Rom. 15:1; 1 Thess. 5:14

6:2 c (James 2:8)

6:3 d Rom. 12:3

6:3 e (2 Cor. 3:5; James 1:22)

6:4 f 1 Cor. 11:28

6:4 g Luke 18:11

6:5 h (Rom. 2:6)

6:6 i 1 Cor. 9:11, 14

6:7 j (Rom. 2:6)

6:8 k (Rom. 6:8)

6:9 l 1 Cor. 15:58; 2 Cor. 4:1; 2 Thess. 3:13

6:9 m (Matt. 24:13); Heb. 12:3, 5; (James 5:7, 8)

6:10 n Prov. 3:27; (John 9:4; 12:35)

6:10 o Titus 3:8

6:10 p Rom. 12:13

6:12 q Gal. 5:11; Phil. 3:8

6:14 r (1 Cor. 1:18)

6:14 s (Gal. 2:20); Col. 2:20

6:14 2 Or which, the cross

6:15 t (Rom. 2:26, 28); 1 Cor. 7:19; (Gal. 5:6)

Introduction to Ephesians

Title

The letter is addressed to the church in the city of Ephesus, capital of the Roman province of Asia (Asia Minor, modern Turkey). Because the name Ephesus is not mentioned in every early manuscript, some scholars believe the letter was an encyclical, intended to be circulated and read among all the churches in Asia Minor and was simply sent first to believers in Ephesus.

Author and Date

There is no indication that the authorship of Paul should be in question. He is indicated as author in the opening salutation (1:1; 3:1). The letter was written from prison in Rome (Acts 28:16–31) sometime between A.D. 60–62 and is, therefore, often referred to as a prison epistle (along with Philippians, Colossians, and Philemon). It may have been composed almost contemporaneously with Colossians and initially sent with that epistle and Philemon by Tychicus (Eph. 6:21, 22; Col. 4:7, 8). See Introduction to Philippians: Author and Date for a discussion of the city from which Paul wrote.

Background and Setting

It is likely that the gospel was first brought to Ephesus by Priscilla and Aquila, an exceptionally gifted couple (see Acts 18:26) who were left there by Paul on his second missionary journey (Acts 18:18, 19). Located at the mouth of the Cayster River, on the east side of the Aegean Sea, the city of Ephesus was perhaps best known for its magnificent temple of Artemis, or Diana, one of the 7 wonders of the ancient world. It was also an important political, educational, and commercial center, ranking with Alexandria in Egypt, and Antioch of Pisidia, in southern Asia Minor.

The City of Ephesus

The fledgling church begun by Priscilla and Aquila was later firmly established by Paul on his third missionary journey (Acts 19) and was pastored by him for some 3 years. After Paul left, Timothy pastored the congregation for perhaps a year and a half, primarily to counter the false teaching of a few influential men (such as Hymenaeus and Alexander), who were probably elders in the congregation there (1 Tim. 1:3, 20). Because of those men, the church at Ephesus was plagued by “fables and endless genealogies” (1 Tim. 1:4) and by such ascetic and unscriptural ideas as the forbidding of marriage and abstaining from certain foods (1 Tim. 4:3). Although those false teachers did not rightly understand Scripture, they propounded their ungodly interpretations with confidence (1 Tim. 1:7), which produced in the church harmful “disputes rather than godly edification which is in faith” (1 Tim. 1:4). Thirty years or so later, Christ gave to the Apostle John a letter for this church indicating its people had left their first love for Him (Rev. 2:1–7).

Historical and Theological Themes

The first 3 chapters are theological, emphasizing NT doctrine, whereas the last 3 chapters are practical and focus on Christian behavior. Perhaps, above all, this is a letter of encouragement and admonition, written to remind believers of their immeasurable blessings in Jesus Christ; and not only to be thankful for those blessings, but also to live in a manner worthy of them. Despite, and partly even because of, a Christian’s great blessings in Jesus Christ, he is sure to be tempted by Satan to self-satisfaction and complacency. It was for that reason that, in the last chapter, Paul reminds believers of the full and sufficient spiritual armor supplied to them through God’s Word and by His Spirit (6:10–17) and of their need for vigilant and persistent prayer (6:18).

A key theme of the letter is the mystery (meaning a heretofore unrevealed truth) of the church, which is “that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel” (3:6), a truth completely hidden from the OT saints (cf. 3:5, 9). All believers in Jesus Christ, the Messiah, are equal before the Lord as His children and as citizens of His eternal kingdom, a marvelous truth that only believers of this present age possess. Paul also speaks of the mystery of the church as the bride of Christ (5:32; cf. Rev. 21:9).

A major truth emphasized is that of the church as Christ’s present spiritual, earthly body, also a distinct and formerly unrevealed truth about God’s people. This metaphor depicts the church, not as an organization, but as a living organism composed of mutually related and interdependent parts. Christ is Head of the body and the Holy Spirit is its lifeblood, as it were. The body functions through the faithful use of its members’ various spiritual gifts, sovereignly and uniquely bestowed by the Holy Spirit on each believer.

Other major themes include the riches and fullness of blessing to believers. Paul writes of “the riches of His [God’s] grace” (1:7), “the unsearchable riches of Christ” (3:8), and “the riches of His glory” (3:16). Paul admonishes believers to “be filled with all the fullness of God” (3:19), to “come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ” (4:13), and to “be filled with the Spirit” (5:18). Their riches in Christ are based on His grace (1:2, 6, 7; 2:7), His peace (1:2), His will (1:5), His pleasure and purpose (1:9), His glory (1:12, 14), His calling and inheritance (1:18), His power and strength (1:19; 6:10), His love (2:4), His workmanship (2:10), His Holy Spirit (3:16), His offering and sacrifice (5:2), and His armor (6:11, 13). The word “riches” is used 5 times in this letter; “grace” is used 12 times; “glory” 8 times; “fullness” or “filled” 6 times; and the key phrase “in Christ” (or “in Him”) some 12 times.

Interpretive Challenges

The general theology of Ephesians is direct, unambiguous, and presents no ideas or interpretations whose meanings are seriously contended. There are, however, some texts that require careful thought to rightly interpret, namely: 1) 2:8, in which one must decide if the salvation or the faith is the gift; 2) 4:5, in which the type of baptism must be discerned; and 3) 4:8, in its relationship to Ps. 68:18.

Outline

I. Salutation (1:1, 2)

II. God’s Purpose for the Church (1:3-3:13)

A. Predestination in Christ (1:3-6a)

B. Redemption in Christ (1:6b-10)

C. Inheritance in Christ (1:11-14)

D. Resources in Christ (1:15-23)

E. New Life in Christ (2:1-10)

F. Unity in Christ (2:11-3:13)

III. God’s Fullness for the Church (3:14-21)

IV. God’s Plan for Faithful Living in the Church (4:1-6)

V. God’s Son Endows and Builds the Church (4:7-16)

VI. God’s Pattern and Principles for Members of the Church (4:17-32)

VII. God’s Standards for Faithfulness in the Church (5:1-21)

A. Walking in Love (5:1-7)

B. Living in Light (5:8-14)

C. Walking in Wisdom and Sobriety (5:15-18a)

D. Filled with God’s Spirit (5:18b-21)

VIII. God’s Standards for Authority and Submission in the Church (5:22-6:9)

A. Husbands and Wives (5:22-33)

B. Parents and Children (6:1-4)

C. Employers and Employees (6:5-9)

IX. God’s Provision for His Children’s Spiritual Battles (6:10-17)

A. The Believer’s Warfare (6:10-13)

B. The Believer’s Armor (6:14-17)

X. God’s Appeal for Prayer in the Church (6:18-20)

XI. Benediction (6:21-24)

The Epistle of Paul the Apostle to the

EPHESIANS

Ephesians 1

Greeting

1Paul, an apostle of Jesus Christ by the will of God,

To the saints who are in Ephesus, and faithful in Christ Jesus:

2Grace to you and peace from God our Father and the Lord Jesus Christ.

Redemption in Christ

3aBlessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,

4just as bHe chose us in Him cbefore the foundation of the world, that we should dbe holy and without blame before Him in love,

5ehaving predestined us to fadoption as sons by Jesus Christ to Himself, gaccording to the good pleasure of His will,

6to the praise of the glory of His grace, hby which He 1made us accepted in ithe Beloved.

7jIn Him we have redemption through His blood, the forgiveness of sins, according to kthe riches of His grace

8which He made to abound toward us in all wisdom and 2prudence,

9lhaving made known to us the mystery of His will, according to His good pleasure mwhich He purposed in Himself,

10that in the dispensation of nthe fullness of the times oHe might gather together in one pall things in Christ, 3both which are in heaven and which are on earth—in Him.

11qIn Him also we have obtained an inheritance, being predestined according to rthe purpose of Him who works all things according to the counsel of His will,

12sthat we twho first trusted in Christ should be to the praise of His glory.

13In Him you also trusted, after you heard uthe word of truth, the gospel of your salvation; in whom also, having believed, vyou were sealed with the Holy Spirit of promise,

14wwho4 is the 5guarantee of our inheritance xuntil the redemption of ythe purchased possession, zto the praise of His glory.

Prayer for Spiritual Wisdom

15Therefore I also, aafter I heard of your faith in the Lord Jesus and your love for all the saints,

16bdo not cease to give thanks for you, making mention of you in my prayers:

17that cthe God of our Lord Jesus Christ, the Father of glory, dmay give to you the spirit of wisdom and revelation in the knowledge of Him,

18ethe eyes of your 6understanding being enlightened; that you may know what is fthe hope of His calling, what are the riches of the glory of His inheritance in the saints,

19and what is the exceeding greatness of His power toward us who believe, gaccording to the working of His mighty power

20which He worked in Christ when hHe raised Him from the dead and iseated Him at His right hand in the heavenly places,

21jfar above all kprincipality7 and 8power and 9might and dominion, and every name that is named, not only in this age but also in that which is to come.

22And lHe put all things under His feet, and gave Him mto be head over all things to the church,

23nwhich is His body, othe fullness of Him pwho fills all in all.

Ephesians 2

By Grace Through Faith

1And ayou He made alive, bwho were dead in trespasses and sins,

2cin which you once walked according to the 1course of this world, according to dthe prince of the power of the air, the spirit who now works in ethe sons of disobedience,

3famong whom also we all once conducted ourselves in gthe lusts of our flesh, fulfilling the desires of the flesh and of the mind, and hwere by nature children of wrath, just as the others.

4But God, iwho is rich in mercy, because of His jgreat love with which He loved us,

5keven when we were dead in trespasses, lmade us alive together with Christ (by grace you have been saved),

6and raised us up together, and made us sit together min the heavenly places in Christ Jesus,

7that in the ages to come He might show the exceeding riches of His grace in nHis kindness toward us in Christ Jesus.

8oFor by grace you have been saved pthrough faith, and that not of yourselves; qit is the gift of God,

9not of rworks, lest anyone should sboast.

10For we are tHis workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.

Brought Near by His Blood

11Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called uthe Circumcision made in the flesh by hands—

12that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world.

13But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.

Christ Our Peace

14For He Himself is our peace, who has made both one, and has broken down the middle wall of separation,

15having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one vnew man from the two, thus making peace,

16and that He might wreconcile them both to God in one body through the cross, thereby xputting to death the enmity.

17And He came and preached peace to you who were afar off and to those who were near.

18For ythrough Him we both have access zby one Spirit to the Father.

Christ Our Cornerstone

19Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God,

20having been abuilt bon the foundation of the capostles and prophets, Jesus Christ Himself being dthe chief cornerstone,

21in whom the whole building, being fitted together, grows into ea holy temple in the Lord,

22fin whom you also are being built together for a gdwelling place of God in the Spirit.

Ephesians 3

The Mystery Revealed

1For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles—

2if indeed you have heard of the 1dispensation of the grace of God awhich was given to me for you,

3bhow that by revelation cHe made known to me the mystery (as I have briefly written already,

4by which, when you read, you may understand my knowledge in the mystery of Christ),

5which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets:

6that the Gentiles dshould be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel,

7eof which I became a minister faccording to the gift of the grace of God given to me by gthe effective working of His power.

Purpose of the Mystery

8To me, hwho am less than the least of all the saints, this grace was given, that I should preach among the Gentiles ithe unsearchable riches of Christ,

9and to make all see what is the 2fellowship of the mystery, which from the beginning of the ages has been hidden in God who jcreated all things 3through Jesus Christ;

10kto the intent that now lthe 4manifold wisdom of God might be made known by the church mto the 5principalities and powers in the heavenly places,

11naccording to the eternal purpose which He accomplished in Christ Jesus our Lord,

12in whom we have boldness and access owith confidence through faith in Him.

13pTherefore I ask that you do not lose heart at my tribulations for you, qwhich is your glory.

Appreciation of the Mystery

14For this reason I bow my knees to the rFather 6of our Lord Jesus Christ,

15from whom the whole family in heaven and earth is named,

16that He would grant you, saccording to the riches of His glory, tto be strengthened with might through His Spirit in uthe inner man,

17vthat Christ may dwell in your hearts through faith; that you, wbeing rooted and grounded in love,

18xmay be able to comprehend with all the saints ywhat is the width and length and depth and height—

19to know the love of Christ which passes knowledge; that you may be filled zwith all the fullness of God.

20Now ato Him who is able to do exceedingly abundantly babove all that we ask or think, caccording to the power that works in us,

21dto Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.

Ephesians 4

Walk in Unity

1I, therefore, the prisoner 1of the Lord, 2beseech you to awalk worthy of the calling with which you were called,

2with all lowliness and gentleness, with longsuffering, bearing with one another in love,

3endeavoring to keep the unity of the Spirit bin the bond of peace.

4cThere is one body and one Spirit, just as you were called in one hope of your calling;

5done Lord, eone faith, fone baptism;

6gone God and Father of all, who is above all, and hthrough all, and in 3you all.

Spiritual Gifts

7But ito each one of us grace was given according to the measure of Christ’s gift.

8Therefore He says:

j“When He ascended on high,

He led captivity captive,

And gave gifts to men.”

9k(Now this, “He ascended”—what does it mean but that He also 4first descended into the lower parts of the earth?

10He who descended is also the One lwho ascended far above all the heavens, mthat He might fill all things.)

11And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers,

12for the equipping of the saints for the work of ministry, nfor the 5edifying of othe body of Christ,

13till we all come to the unity of the faith pand of the knowledge of the Son of God, to qa perfect man, to the measure of the stature of the fullness of Christ;

14that we should no longer be rchildren, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of sdeceitful plotting,

15but, speaking the truth in love, may grow up in all things into Him who is the thead—Christ—

16ufrom whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.

The New Man

17This I say, therefore, and testify in the Lord, that you should vno longer walk as 6the rest of the Gentiles walk, in the futility of their mind,

18having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the wblindness of their heart;

19xwho, being past feeling, yhave given themselves over to lewdness, to work all uncleanness with greediness.

20But you have not so learned Christ,

21if indeed you have heard Him and have been taught by Him, as the truth is in Jesus:

22that you zput off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts,

23and abe renewed in the spirit of your mind,

24and that you bput on the new man which was created according to God, in true righteousness and holiness.

Do Not Grieve the Spirit

25Therefore, putting away lying, c“Let each one of you speak truth with his neighbor,” for dwe are members of one another.

26e“Be angry, and do not sin”: do not let the sun go down on your wrath,

27fnor give 7place to the devil.

28Let him who stole steal no longer, but rather glet him labor, working with his hands what is good, that he may have something hto give him who has need.

29iLet no corrupt word proceed out of your mouth, but jwhat is good for necessary 8edification, kthat it may impart grace to the hearers.

30And ldo not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

31mLet all bitterness, wrath, anger, 9clamor, and nevil speaking be put away from you, owith all malice.

32And pbe kind to one another, tenderhearted, qforgiving one another, even as God in Christ forgave you.

Ephesians 5

Walk in Love

1Thereforea be imitators of God as dear bchildren.

2And cwalk in love, das Christ also has loved us and given Himself for us, an offering and a sacrifice to God efor a sweet-smelling aroma.

3But fornication and all funcleanness or gcovetousness, let it not even be named among you, as is fitting for saints;

4hneither filthiness, nor ifoolish talking, nor coarse jesting, jwhich are not fitting, but rather kgiving of thanks.

5For 1this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any linheritance in the kingdom of Christ and God.

6Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.

7Therefore do not be mpartakers with them.

Walk in Light

8For you were once darkness, but now you are nlight in the Lord. Walk as children of light

9(for othe fruit of the 2Spirit is in all goodness, righteousness, and truth),

10pfinding out what is acceptable to the Lord.

11And have qno fellowship with the unfruitful works of darkness, but rather 3expose them.

12rFor it is shameful even to speak of those things which are done by them in secret.

13But sall things that are 4exposed are made manifest by the light, for whatever makes manifest is light.

14Therefore He says:

t“Awake, you who sleep,

Arise from the dead,

And Christ will give you light.”

Walk in Wisdom

15uSee then that you walk 5circumspectly, not as fools but as wise,

16vredeeming the time, wbecause the days are evil.

17xTherefore do not be unwise, but yunderstand zwhat the will of the Lord is.

18And ado not be drunk with wine, in which is dissipation; but be filled with the Spirit,

19speaking to one another bin psalms and hymns and spiritual songs, singing and making cmelody in your heart to the Lord,

20dgiving thanks always for all things to God the Father ein the name of our Lord Jesus Christ,

21fsubmitting to one another in the fear of 6God.

Marriage—Christ and the Church

(cf. Col. 3:18, 19)

22Wives, gsubmit to your own husbands, as to the Lord.

23For hthe husband is head of the wife, as also iChrist is head of the church; and He is the Savior of the body.

24Therefore, just as the church is subject to Christ, so let the wives be to their own husbands jin everything.

25kHusbands, love your wives, just as Christ also loved the church and lgave Himself for her,

26that He might 7sanctify and cleanse her mwith the washing of water nby the word,

27othat He might present her to Himself a glorious church, pnot having spot or wrinkle or any such thing, but that she should be holy and without blemish.

28So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself.

29For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church.

30For qwe are members of His body, 8of His flesh and of His bones.

31r“For this reason a man shall leave his father and mother and be joined to his wife, and the stwo shall become one flesh.”

32This is a great mystery, but I speak concerning Christ and the church.

33Nevertheless tlet each one of you in particular so love his own wife as himself, and let the wife see that she urespects her husband.

Ephesians 6

Children and Parents

(Ex. 20:12; Deut. 5:16)

1Children, aobey your parents in the Lord, for this is right.

2b“Honor your father and mother,” which is the first commandment with promise:

3“that it may be well with you and you may live long on the earth.”

4And cyou, fathers, do not provoke your children to wrath, but dbring them up in the training and admonition of the Lord.

Bondservants and Masters

5eBondservants, be obedient to those who are your masters according to the flesh, fwith fear and trembling, gin sincerity of heart, as to Christ;

6hnot with eyeservice, as men-pleasers, but as bondservants of Christ, doing the will of God from the heart,

7with goodwill doing service, as to the Lord, and not to men,

8iknowing that whatever good anyone does, he will receive the same from the Lord, whether he is a slave or free.

9And you, masters, do the same things to them, giving up threatening, knowing that 1your own jMaster also is in heaven, and kthere is no partiality with Him.

The Whole Armor of God

10Finally, my brethren, be strong in the Lord and in the power of His might.

11lPut on the whole armor of God, that you may be able to stand against the 2wiles of the devil.

12For we do not wrestle against flesh and blood, but against mprincipalities, against powers, against nthe rulers of 3the darkness of this age, against spiritual hosts of wickedness in the heavenly places.

13oTherefore take up the whole armor of God, that you may be able to withstand pin the evil day, and having done all, to stand.

14Stand therefore, qhaving girded your waist with truth, rhaving put on the breastplate of righteousness,

15sand having shod your feet with the preparation of the gospel of peace;

16above all, taking tthe shield of faith with which you will be able to quench all the fiery darts of the wicked one.

17And utake the helmet of salvation, and vthe sword of the Spirit, which is the word of God;

18wpraying always with all prayer and supplication in the Spirit, xbeing watchful to this end with all perseverance and ysupplication for all the saints—

19and for me, that utterance may be given to me, zthat I may open my mouth boldly to make known the mystery of the gospel,

20for which aI am an ambassador in chains; that in it I may speak boldly, as I ought to speak.

A Gracious Greeting

21But that you also may know my affairs and how I am doing, bTychicus, a beloved brother and cfaithful minister in the Lord, will make all things known to you;

22dwhom I have sent to you for this very purpose, that you may know our affairs, and that he may ecomfort your hearts.

23Peace to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.

24Grace be with all those who love our Lord Jesus Christ in sincerity. Amen.

Ephesians Commentaries

Ephesians 1

1:1 apostle. The word means “messenger” and served as an official title for Paul and the 12 disciples (including Matthias, Acts 1:26), who were eyewitnesses of the resurrected Jesus and were chosen by God to lay the foundation for the church by preaching, teaching, and writing Scripture, accompanied by miracles (cf. 2 Cor. 12:12). See note on 4:11. saints…faithful. Designates those whom God has set apart from sin to Himself, made holy through their faith in Jesus Christ.

1:2 Grace to you and peace. A common greeting in the early church which Paul used in all his letters. God our Father and the Lord Jesus Christ. From them came the authority with which Paul spoke (v. 1) as well as the blessings of grace and peace to all believers. The conjunction “and” indicates equivalence; that is, the Lord Jesus Christ is equally divine with the Father.

1:3–14 This passage describes God’s master plan for salvation in terms of the past (election, vv. 3–6a), the present (redemption, vv. 6b–11), and the future (inheritance, vv. 12–14). It can also be viewed as emphasizing the Father (vv. 3–6), the Son (vv. 7–12), and the Spirit (vv. 13–16).

1:3 Blessed. Derived from the same Gr. word as “eulogy,” which means to praise or commend. This is the supreme duty of all creatures (see notes on Rom. 1:18–21; cf. Rev. 5:13). God…who has blessed us with every spiritual blessing. In His providential grace, God has already given believers total blessing (Rom. 8:28; Col. 2:10; James 1:17; 2 Pet. 1:3). “Spiritual” does not refer to immaterial blessings as opposed to material ones, but rather to the work of God, who is the divine and spiritual source of all blessings. in the heavenly places. Lit. “in the heavenlies.” This refers to the realm of God’s complete, heavenly domain, from which all His blessings come (cf. v. 20; 2:6; 3:10; 6:12). in Christ. God’s superabundant blessings belong only to believers who are His children, by faith in Christ, so that what He has is theirs—including His righteousness, resources, privilege, position, and power (cf. Rom. 8:16, 17).

1:4 He chose us. The doctrine of election is emphasized throughout Scripture (cf. Deut. 7:6; Is. 45:4; John 6:44; Acts 13:48; Rom. 8:29; 9:11; 1 Thess. 1:3, 4; 2 Thess. 2:13; 2 Tim. 2:10; see note on 1 Pet. 1:2). The form of the Gr. verb behind “chose” indicates that God not only chose by Himself but for Himself to the praise of His own glory (vv. 6, 12, 14). God’s election or predestination does not operate apart from or nullify man’s responsibility to believe in Jesus as Lord and Savior (cf. Matt. 3:1, 2; 4:17; John 5:40). before the foundation of the world. Through God’s sovereign will before the creation of the world and, therefore, obviously independent of human influence and apart from any human merit, those who are saved have become eternally united with Christ Jesus. Cf. 1 Pet. 1:20; Rev. 13:8; 17:8. holy and without blame before Him. This describes both a purpose and a result of God’s choosing those who are to be saved. Unrighteous persons are declared righteous, unworthy sinners are declared worthy of salvation, all because they are chosen “in Him” (Christ). This refers to Christ’s imputed righteousness granted to us (see notes on 2 Cor. 5:21; Phil. 3:9), a perfect righteousness which places believers in a holy and blameless position before God (5:27; Col. 2:10), though daily living inevitably falls far short of His holy standard. in love. This phrase belongs at the start of v. 5, since it introduces the divine motive for God’s elective purpose. Cf. 2:4; Deut. 7:8.

1:5 having predestined us to adoption as sons. Human parents can bestow their love, resources, and inheritance on an adopted child, but not their own distinct characteristics. But God miraculously gives His own nature to those whom He has elected and who have trusted in Christ. He makes them His children in the image of His divine Son, giving them not just Christ’s riches and blessings but also His very nature (cf. John 15:15; Rom. 8:15).

1:6 to the praise of the glory of His grace. The ultimate purpose of election to salvation is the glory of God (cf. vv. 12, 14; Phil. 2:13; 2 Thess. 1:11, 12). by which…accepted in the Beloved. “Which” refers to the divine grace (undeserved love and favor) that has made it possible for sinners to be accepted by God through the substitutionary death and imputed righteousness provided by Jesus Christ (“the Beloved,” cf. Matt. 3:17; Col. 1:13). Because believers are accepted in Him, then they, like Him, are beloved of God.

1:7 redemption through His blood. The term used here relates to paying the required ransom to God for the release of a person from bondage. Christ’s sacrifice on the cross paid that price for every elect person enslaved by sin, buying them out of the slave market of iniquity (see notes on 2 Cor. 5:18, 19). The price of redemption was death (cf. Lev. 17:11; Rom. 3:24, 25; Heb. 9:22; 1 Pet. 1:18, 19; Rev. 5:8–10).

1:7b, 8 the forgiveness of sins…in all wisdom and prudence. Redemption brings in the limitless grace of God (Rom. 5:20) and forgiveness of sin (cf. Matt. 26:28; Acts 13:38, 39; Eph. 4:32; Col. 2:13; 1 John 1:9). It brings divinely-bestowed spiritual understanding. Cf. 1 Cor. 2:6, 7, 12, 16.

1:10 He might gather. At the end of this world’s history, God will gather believers together in the millennial kingdom, called here the “dispensation of the fullness of the times,” meaning the completion of history (Rev. 20:1–6). After that, God will gather everything to Himself in eternity future, and the new heaven and new earth will be created (Rev. 21:1ff.). The new universe will be totally unified under Christ (cf. 1 Cor. 15:27, 28; Phil. 2:10, 11).

1:11 In Him also we have obtained an inheritance. Christ is the source of the believer’s divine inheritance, which is so certain that it is spoken of as if it has already been received. Cf. 1 Cor. 3:22, 23; 2 Pet. 1:3, 4. being predestined. Before the earth was formed, God sovereignly determined that every elect sinner—however vile, useless, and deserving of death—by trusting in Christ would be made righteous. See note on v. 4. who works all things. The word translated “works” is the same one from which “energy,” “energetic,” and “energize” are derived. When God created the world, He gave it sufficient energy to begin immediately to operate as He had planned. It was not simply ready to function, but was created functioning. As God works out His plan according “to the counsel of His will,” He energizes every believer with the power necessary for his spiritual completion (cf. Phil 1:6; 2:13).

1:12 to the praise of His glory. God’s glory is the supreme purpose of redemption (cf. vv. 6, 14).

1:13 trusted, after you heard the word. The God-revealed gospel of Jesus Christ must be heard (Rom. 10:17) and believed (John 1:12) to bring salvation.

1:13, 14 sealed with the Holy Spirit. God’s own Spirit comes to indwell the believer and secures and preserves his eternal salvation. The sealing of which Paul speaks refers to an official mark of identification placed on a letter, contract, or other document. That document was thereby officially under the authority of the person whose stamp was on the seal. Four primary truths are signified by the seal: 1) security (cf. Dan. 6:17; Matt. 27:62–66); 2) authenticity (cf. 1 Kin. 21:6–16); 3) ownership (cf. Jer. 32:10); and 4) authority (cf. Esth. 8:8–12). The Holy Spirit is given by God as His pledge of the believer’s future inheritance in glory (cf. 2 Cor. 1:21).

1:15 your love for all the saints. Love for other believers evidences saving faith (cf. John 13:34, 35; 1 John 4:16–18; 4:20; 5:1) and is a cause of thanksgiving (v. 16).

1:17 the God of our Lord Jesus Christ. This is a designation of God that links Father and Son in essential nature as deity (cf. v. 3a; Rom. 1:1–4; 1 Cor. 1:3; Phil 2:9–11; 1 Pet. 1:3; 2 John 3).

1:17, 18 the spirit of wisdom…understanding. Paul was praying that believers will have the disposition of godly knowledge and insight of which the sanctified mind is capable (v. 8), so as to grasp the greatness of the hope (Rom. 8:29; 1 John 3:2) and the inheritance that is theirs in Christ (vv. 3–14).

1:18 the eyes of your understanding being enlightened. A spiritually enlightened mind is the only means of truly understanding and appreciating the hope and inheritance in Christ and of living obediently for Him.

1:19, 20 exceeding greatness of His power. God’s great power, that very power which raised Jesus from the dead and lifted Him by ascension back to glory to take His seat at God’s right hand, is given to every believer at the time of salvation and is always available (cf. Acts 1:8; Col. 1:29). Paul therefore did not pray that God’s power be given to believers but that they be aware of the power they already possessed in Christ and use it (cf. 3:20).

1:21 Paul wanted believers to comprehend the greatness of God compared to other heavenly beings. “Principality, power, might, and dominion” were traditional Jewish terms to designate angelic beings having a high rank among God’s hosts. God is above them all (cf. Rev. 20:10–15).

1:22 feet…head. This is a quote from Ps. 8:6 indicating that God has exalted Christ over everything (cf. Heb. 2:8), including His church (cf. Col. 1:18). Christ is clearly the authoritative Head (not “source”) because all things have been placed under His feet. See notes on 4:15; 5:23.

1:23 His body. A metaphor for God’s redeemed people, used exclusively in the NT of the church (cf. 4:12–16; 1 Cor. 12:12–27).

Ephesians 2

2:1 dead in trespasses and sins. A sobering reminder of the total sinfulness and lostness from which believers have been redeemed. “In” indicates the realm or sphere in which unregenerate sinners exist. They are not dead because of sinful acts that have been committed but because of their sinful nature (cf. Matt. 12:35; 15:18, 19).

2:2 course of this world. See note on John 1:9. This refers to the world order, i.e., humanity’s values and standards apart from God and Christ. In 2 Cor. 10:4, 5, Paul refers to these ideologies that are like fortresses in which people are imprisoned, need to be set free, and brought captive to Christ and obedience to the truth (see notes there). the prince of the power of the air. Satan. Cf. John 12:31; 14:30; 16:11; 2 Cor. 4:4.

2:4 mercy…love. Salvation is for God’s glory by putting on display His boundless mercy and love for those who are spiritually dead because of their sinfulness.

2:5 when we were dead…made us alive. Far more than anything else, a spiritually dead person needs to be made alive by God. Salvation brings spiritual life to the dead. The power that raises believers out of death and makes them alive (cf. Rom. 6:1–7) is the same power that energizes every aspect of Christian living (cf. Rom. 6:11–13).

2:6 raised us up together, and made us sit together. The tense of “raised” and “made” indicates that these are immediate and direct results of salvation. Not only is the believer dead to sin and alive to righteousness through Christ’s resurrection, but he also enjoys his Lord’s exaltation and shares in His preeminent glory. in the heavenly places. The supernatural realm where God reigns. In 3:10 and 6:12, however, it also refers to the supernatural sphere where Satan temporarily rules. This spiritual realm is where believers’ blessings are (cf. 1:3), their inheritance is (1 Pet. 1:4), their affections should be (Col. 3:3), and where they enjoy fellowship with the Lord. It is the realm from which all divine revelation has come and where all praise and petitions go.

2:7 riches of His grace. Salvation, of course, is very much for the believer’s blessing, but it is even more for the purpose of eternally glorifying God for bestowing on believers His endless and limitless grace and kindness. The whole of heaven glorifies Him for what He has done in saving sinners (cf. 3:10; Rev. 7:10–12).

2:8 faith, and that not of yourselves. “That” refers to the entire previous statement of salvation, not only the grace but the faith. Although men are required to believe for salvation, even that faith is part of the gift of God which saves and cannot be exercised by one’s own power. God’s grace is preeminent in every aspect of salvation (cf. Rom. 3:20; Gal. 2:16).

2:10 created in…for good works. Good works cannot produce salvation but are subsequent and resultant God-empowered fruits and evidences of it (cf. John 15:8; Phil. 2:12, 13; 2 Tim. 3:17; Titus 2:14; James 2:16–26). which God prepared beforehand. Like his salvation, a believer’s sanctification and good works were ordained before time began (see notes on Rom. 8:29, 30).

2:11, 12 Gentiles (the “uncircumcision”) experienced two types of alienation. The first was social, resulting from the animosity that had existed between Jews and Gentiles for thousands of years. Jews considered Gentiles to be outcasts, objects of derision, and reproach. The second and more significant type of alienation was spiritual, because Gentiles as a people were cut off from God in 5 different ways: 1) they were “without Christ,” the Messiah, having no Savior and Deliverer and without divine purpose or destiny. 2) They were “aliens from the commonwealth of Israel.” God’s chosen people, the Jews, were a nation whose supreme King and Lord was God Himself, and from whose unique blessing and protection they benefitted. 3) Gentiles were “strangers from the covenants of promise,” not able to partake of God’s divine covenants in which He promised to give His people a land, a priesthood, a people, a nation, a kingdom, and a King—and to those who believe in Him, eternal life and heaven. 4) They had “no hope” because they had been given no divine promise. 5) They were “without God in the world.“ While Gentiles had many gods, they did not recognize the true God because they did not want Him (see notes on Rom. 1:18–26).

2:13 far off. A common term in rabbinical writings used to describe Gentiles, those who were apart from the true God (cf. Is. 57:19; Acts 2:39). brought near. Every person who trusts in Christ alone for salvation, Jew or Gentile, is brought into spiritual union and intimacy with God. This is the reconciliation of 2 Cor. 5:18–21. The atoning work accomplished by Christ’s death on the cross washes away the penalty of sin and ultimately even its presence.

2:14 He Himself. This emphatically indicates that Jesus alone is the believer’s source of peace (cf. Is. 9:6). the middle wall of separation. This alludes to a wall in the temple that partitioned off the Court of the Gentiles from the areas accessible only to Jews. Paul referred to that wall as symbolic of the social, religious, and spiritual separation that kept Jews and Gentiles apart.

2:15 abolished in His flesh the enmity. Through His death, Christ abolished OT ceremonial laws, feasts, and sacrifices which uniquely separated Jews from Gentiles. God’s moral law (as summarized in the Ten Commandments and written on the hearts of all men, Rom. 2:15) was not abolished but subsumed in the New Covenant, however, because it reflects His own holy nature (Matt. 5:17–19). See notes on Matt. 22:37–40; Rom. 13:8–10. one new man. Christ does not exclude anyone who comes to Him, and those who are His are not spiritually distinct from one another. “New” translates a Gr. word that refers to something completely unlike what it was before. It refers to being different in kind and quality. Spiritually, a new person in Christ is no longer Jew or Gentile, only Christian (cf. Rom. 10:12, 13; Gal. 3:28).

2:16 reconcile them both to God. As Jews and Gentiles are brought to God through Christ Jesus, they are brought together with each other. This was accomplished by the cross where Jesus became a curse (Gal. 3:10–13), taking God’s wrath so that divine justice was satisfied and reconciliation with God became a reality (see notes on 2 Cor. 5:19–21). For more on reconciliation, see Rom. 5:8–10; Col. 1:19–23.

2:17 preached peace. The Gr. word for “preached” lit. means “to bring or announce good news,” and in the NT is almost always used of proclaiming the good news that sinners can be reconciled to God by the salvation which is through Jesus Christ. In this context, Christ, the One who “Himself is our peace” (v. 14), also announced the good news of peace. afar off and…near. That is to Gentiles and Jews alike.

2:18 access by one Spirit to the Father. No sinner has any right or worthiness in himself for access to God, but believers have been granted that right through faith in Christ’s sacrificial death (cf. 3:12; Rom. 5:2). The resources of the Trinity belong to believers the moment they receive Christ, and the Holy Spirit presents them before the heavenly throne of God the Father, where they are welcome to come with boldness at any time. See notes on Rom. 8:15–17; Gal. 4:6, 7; Heb. 4:16.

2:19 fellow citizens with the saints. God’s kingdom is made up of the people from all time who have trusted in Him. There are no strangers, foreigners, or second-class citizens there (cf. Phil. 3:20). members of the household of God. Redeemed sinners not only become heavenly citizens but also members of God’s own family. The Father bestows on believers the same infinite love He gives His Son. See note on 1:5; cf. Heb. 3:6.

2:20 the foundation of the apostles and prophets. For discussion of these gifted men, see note on 4:11. As important as they were, it was not them personally, but the divine revelation they taught, as they authoritatively spoke the word of God to the church before the completion of the NT, that provided the foundation (cf. Rom. 15:20). cornerstone. Cf. Ps. 118:22; Is. 28:16; Matt. 21:42; Acts 4:11; 1 Pet. 2:6, 7. This stone set the foundation and squared the building.

2:21 a holy temple in the Lord. Every new believer is a new stone in Christ’s temple, the church, Christ’s body of believers (see note on 1 Pet. 2:5). Christ’s building of His church will not be complete until every person who will believe in Him has done so (2 Pet. 3:9).

2:22 a dwelling place of God in the Spirit. The term for “dwelling” connotes a permanent home. God the Holy Spirit takes up permanent residence in His earthly sanctuary, the church, the vast spiritual body of all the redeemed (cf. 1 Cor. 6:19, 20; 2 Cor. 6:16).

Ephesians 3

3:1 For this reason. This refers back to the truths about the unity of believers that Paul has just discussed and introduces the motive for his prayer which begins in v. 14. the prisoner of Christ Jesus. Although Paul had been a prisoner for about two years in Caesarea and two years in Rome, he did not consider himself to be a prisoner of any government or person. Rather, he knew he was under Christ’s control, and every aspect of his life was in the Lord’s hands. He suffered imprisonment for preaching to Gentiles. See 2 Cor. 4:8–15.

3:2–13 In this parenthetical passage, Paul interrupted the thought begun in v. 1 to re-emphasize and to expand upon the truths he had just written. He was compelled to affirm his authority for teaching the oneness of Jew and Gentile in Christ (vv. 2–7), a new and far-reaching truth that most of the Ephesians doubtless found difficult to comprehend or accept.

3:2 dispensation…given to me. “Dispensation” means a stewardship, an administration, or management. Paul did not choose the stewardship of his apostleship or ministry. God had sovereignly commissioned him with the calling, spiritual gifts, opportunities, knowledge, and authority to minister as the apostle to the Gentiles (see Acts 9:1–19; 1 Tim 1:12, 13; cf. Rom 15:15, 16; 1 Cor. 4:1; 9:16, 17; Gal. 2:9).

3:4 the mystery of Christ. See notes on 1:10–12; 2:11, 12; Matt. 13:11; 1 Cor. 2:7; Col. 1:26, 27. There were many truths hidden and later revealed in the NT that are called mysteries. Here is one: Jew and Gentile brought together in one body in the Messiah. For others, see notes on 1 Cor. 15:51; Col. 1:27; 1 Tim. 3:16. Paul not only wrote of the mystery that, in Christ, Jew and Gentile become one in God’s sight and in His kingdom and family, but also explained and clarified that truth. He realized that spiritual knowledge must precede practical application. What is not properly understood cannot properly be applied.

3:5 in other ages was not made known. Though God had promised universal blessing through Abraham (Gen. 12:3), the full meaning of that promise became clear when Paul wrote Gal. 3:28. Isaiah 49:6 predicted salvation to all races, but it was Paul who wrote of the fulfillment of that pledge (Acts 13:46, 47). Paul disclosed a truth that not even the greatest prophets understood—that within the church, composed of all the saved since Pentecost in one united body, there would be no racial, social, or spiritual distinctions.

3:6 Gentiles should be fellow heirs. A summary of 2:11–22. See notes on 1 Cor. 12:12, 13; Gal. 3:29.

3:7 became a minister. No man can make himself a minister (lit. servant) of God, because the calling, message, work, and empowering of genuine ministry to and for God are His prerogative alone to give. See Acts 26:16; 1 Cor. 15:10; Col. 1:23, 25, 29.

3:8 the least of all the saints. In light of God’s perfect righteousness, Paul’s assessment of himself was not false humility but simple honesty. He knew his unworthiness. See 1 Tim. 1:12, 13 (cf. Judg. 6:15, 16; Is. 6:1–9). the unsearchable riches of Christ. All God’s truths, all His blessings, all that He is and has (cf. 1:3; Col. 2:3; 2 Pet. 1:3).

3:9 fellowship…mystery. See notes on vv. 4, 5.

3:10 principalities and powers. Angels, both holy and unholy (1:21; 6:12; see note on Col. 1:16). God, through the church manifests His glory to all the angels. The holy angels rejoice (see Luke 15:10; cf. 1 Pet. 1:12) because they are involved with the church (see 1 Cor. 11:10; Heb. 1:14). Although they have no desire or capacity to praise God, even fallen angels see the glory of God in the salvation and preservation of the church. in the heavenly places. As in 1:3; 6:12, this refers to the entire realm of spiritual beings.

3:11 the eternal purpose. The supreme purpose of the church is to glorify God, which includes the displaying of His wisdom (v. 10) before the angels, who then honor Him with even greater praise.

3:12 access with confidence. Every person who comes to Christ in faith can come before God at any time, not in self-confidence but in Christ-confidence. See notes on Heb. 4:15, 16.

3:13 tribulations…your glory. Through trouble and suffering, God produces glory. See note on Rom. 8:18.

3:14 For this reason. Paul repeated what he wrote in v. 1 (see note there) as he began his prayer. Because of their new identity in Christ, stated in chap. 2, believers are spiritually alive (v. 5), they are unified into God’s household (v. 19), and, as the church, they are the dwelling place of God, built on the words and work of the apostles and prophets (vv. 20–22). I bow my knees. Not an instruction for physical posture during prayer, but suggesting an attitude of submission, reverence, and intense passion (cf. Ezra 9:5, 6; Ps. 95:1–6; Dan. 6:10; Acts 20:36).

3:15 whole family in heaven and earth is named. Paul was not teaching the universal fatherhood of God and the universal brotherhood of man (cf. John 8:39–42; 1 John 3:10), but was simply referring to believers from every era of history, those who are dead (in heaven) and those who are alive (on earth).

3:16 that He would grant you. Paul’s prayers are almost always for the spiritual welfare of others (cf. Phil. 1:4; Col. 1:9–11; 1 Thess. 1:2). according to the riches of His glory. They are limitless and available to every believer. strengthened…His Spirit in the inner man. Spiritual power is a mark of every Christian who submits to God’s Word and Spirit. It is not reserved for some special class of Christian, but for all those who discipline their minds and spirits to study the Word, understand it, and live by it. Although the outer, physical person becomes weaker with age (cf. 2 Cor. 4:16), the inner, spiritual person should grow stronger through the Holy Spirit, who will energize, revitalize, and empower the obedient, committed Christian (cf. Acts 1:8; Rom. 8:5–9, 13; Gal. 5:16).

3:17 that Christ may dwell in your hearts. Every believer is indwelt by Christ at the moment of salvation (Rom. 8:9; 1 Cor. 12:13), but He is “at home,” finding comfort and satisfaction, only where hearts are cleansed of sin and filled with His Spirit (cf. John 14:23). through faith. This speaks of Christians’ continuing trust in Christ to exercise His lordship over them. rooted and grounded in love. I.e., established on the strong foundation of self-giving, serving love for God and for His people (cf. Matt. 22:37–39; 1 John 4:9–12, 19–21).

3:18 able to comprehend. A believer cannot understand the fullness of God’s love apart from genuine, Spirit-empowered love in his own life. with all the saints. Love is both granted to (Rom. 5:5; 1 Thess. 4:9) and commanded of (John 13:34, 35) every Christian, not just those who have a naturally pleasant temperament or have great spiritual maturity. width…length…depth…height. Not 4 different features of love, but an effort to suggest its vastness and completeness.

3:19 to know the love of Christ. Not the love believers have for Christ, but the love of and from Christ that He places in their hearts before they can truly and fully love Him or anyone else (Rom. 5:5). which passes knowledge. Knowledge of Christ’s love is far beyond the capability of human reason and experience. It is only known by those who are God’s children (cf. Phil. 4:7). filled with all the fullness of God. To be so strong spiritually, so compelled by divine love, that one is totally dominated by the Lord with nothing left of self. Human comprehension of the fullness of God is impossible, because even the most spiritual and wise believer cannot completely grasp the full extent of God’s attributes and characteristics—His power, majesty, wisdom, love, mercy, patience, kindness, and everything He is and does. But believers can experience the greatness of God in their lives as a result of total devotion to Him. Note the fullness of God, here; the fullness of Christ in 4:13; and the fullness of the Spirit in 5:18. Paul prayed for believers to become as Godlike as possible (Matt. 5:48; 1 Pet. 1:15, 16).

3:20 When the conditions of vv. 16–19 are met, God’s power working in and through believers is unlimited and far beyond their comprehension.

3:21 to Him be glory. Only when His children meet this level of faithfulness will Christ be fully glorified with the honor He deserves from His church.

Ephesians 4

4:1 therefore. This word marks the transition from doctrine to duty, principle to practice, position to behavior. This is typical of Paul (see Rom. 12:1; Gal. 5:1; Phil. 2:1; Col. 3:5; 1 Thess. 4:1). the prisoner of the Lord. By mentioning his imprisonment again (see 3:1), Paul gently reminded Ephesian believers that the faithful Christian walk can be costly and that he had paid a considerable personal price because of his obedience to the Lord. walk worthy. “Walk” is frequently used in the N.T. to refer to daily conduct. It sets the theme for the final 3 chapters. “Worthy” has the idea of living to match one’s position in Christ. The apostle urged his readers to be everything the Lord desires and empowers them to be. calling. This refers to God’s sovereign call to salvation, as always in the epistles. See note on Rom. 1:7. The effectual call that saves is mentioned in 1:18; Rom. 11:29; 1 Cor. 1:26; Phil. 3:14; 2 Thess. 1:11; 2 Tim. 1:9; Heb. 3:1.

4:2 lowliness. “Humility” is a term not found in the Lat. or Gr. vocabularies of Paul’s day. The Gr. word apparently was coined by Christians, perhaps even by Paul himself, to describe a quality for which no other word was available. Humility, the most foundational Christian virtue (James 4:6), is the quality of character commanded in the first beatitude (Matt. 5:3), and describes the noble grace of Christ (Phil. 2:7, 8). gentleness. “Meekness,” an inevitable product of humility, refers to that which is mild-spirited and self-controlled (cf. Matt. 5:5; 11:29; Gal. 5:23; Col. 3:12). longsuffering. The Gr. word lit. means long-tempered, and refers to a resolved patience that is an outgrowth of humility and gentleness (cf. 1 Thess. 5:14; James 5:10). bearing with one another in love. Humility, gentleness, and patience are reflected in a forbearing love for others that is continuous and unconditional (cf. 1 Pet. 4:8).

4:3 unity of the Spirit. The Spirit-bestowed oneness of all true believers (see 1 Cor. 6:17; 12:11–13; Phil. 1:27; 2:2) has created the bond of peace, the spiritual cord that surrounds and binds God’s holy people together. This bond is love (Col. 3:14).

4:4–6 In this passage, Paul lists the particular areas of oneness, or unity: body, Spirit, hope, Lord, faith, baptism, and God and Father. He focuses on the Trinity—the Spirit in v. 4, the Son in v. 5, and the Father in v. 6. His point is not to distinguish between the Persons of the Godhead but to emphasize that, although they have unique roles, they are completely unified in every aspect of the divine nature and plan.

4:4 one body. The church, the body of Christ, is composed of every believer since Pentecost without distinction, by the work of the “one Spirit” (see 1 Cor. 12:11–13). one hope. This is the pledge and promise of eternal inheritance given each believer (1:11–14) and sealed to each believer by the one Spirit (v. 13).

4:5 one Lord. See Acts 4:12; Rom. 10:12; Gal. 1:8. one faith. The body of doctrine revealed in the NT (cf. Jude 3). one baptism. This probably refers to the water baptism following salvation, a believer’s public confession of faith in Jesus Christ. Spiritual baptism, by which all believers are placed into the body of Christ (1 Cor. 12:11–13) is implied in v. 4.

4:6 one God. This is the basic doctrine of God taught in Scripture (see Deut. 4:35; 6:4; 32:39; Is. 45:14; 46:9; 1 Cor. 8:4–6).

4:7 But to each one. This could be translated “in spite of that,” or “on the other hand,” contrasting what has just been said with what is about to be said, moving from the subject of the unity of believers (“all,” v. 6) to that of the uniqueness of believers (“each one”). grace. Grace is a single-word definition of the gospel, the good news of God’s offering salvation to sinful and unworthy mankind. God is the God of grace because He is a God who freely gives; His giving has nothing to do with anything we have done, but is unmerited, unearned, and undeserved. See notes on 2:7–10. the measure of Christ’s gift. Each believer has a unique spiritual gift that God individually portions out according to His sovereign will and design. The Gr. term for “gift” focuses not on the Spirit as the source like the term used in 1 Cor. 12:1, nor on the grace that prompted it in Rom. 12:6, but on the freeness of the gift. For discussions of the gifts, see notes on Rom. 12:6–8; 1 Cor. 12:4–10; 1 Pet. 4:10.

4:8 When He ascended on high. Paul used an interpretive rendering of Ps. 68:18 as a parenthetical analogy to show how Christ received the right to bestow the spiritual gifts (v. 7). Psalm 68 is a victory hymn composed by David to celebrate God’s conquest of the Jebusite city of Jerusalem and the triumphant ascent of God up to Mt. Zion (cf. 2 Sam. 6, 7; 1 Chr. 13). After such a triumph, the king would bring home the spoils and the prisoners. Here Paul depicts Christ returning from His battle on earth back into the glory of the heavenly city with the trophies of His great victory at Calvary (see notes on 2 Cor. 2:14–16). led captivity captive. Through His crucifixion and resurrection, Christ conquered Satan and death, and in triumph returned to God those who were once sinners and prisoners of Satan (cf. Col. 2:15). gave gifts to men. He distributes the spoils throughout His kingdom. After His ascension came all the spiritual gifts empowered by the Spirit, who was then sent (see John 7:39; 14:12; Acts 2:33).

4:9 ascended. Jesus’ ascension from earth to heaven (Acts 1:9–11), where He forever reigns with His Father. first descended. This refers to Christ’s incarnation, when He came down from heaven as a man into the earth of suffering and death. the lower parts of the earth. These are in contrast to the highest heavens to which He afterward ascended (cf. Ps. 139:8, 15; Is. 44:23). The phrase here does not point to a specific place, but to the great depth, as it were, of the incarnation, including Christ’s descent, between His crucifixion and resurrection beyond the earth, the grave, and death, into the very pit of the demons, “the spirits in prison” (see notes on Col. 2:14, 15; 1 Pet. 3:18, 19).

4:10 that He might fill all things. After the Lord ascended, having fulfilled all prophecies and all His divinely-ordained redemptive tasks, He gained the right to rule the church and to give gifts, as He was then filling the entire universe with His divine presence, power, sovereignty, and blessing (cf. Phil. 2:9–11).

4:11 He Himself gave some to be. As evidenced by His perfect fulfillment of His Father’s will, Christ possessed the authority and sovereignty to assign the spiritual gifts (vv. 7, 8) to those He has called into service in His church. He gave not only gifts, but gifted men. apostles. See note on 2:20. A term used particularly of the 12 disciples who had seen the risen Christ (Acts 1:22), including Matthias, who replaced Judas. Later, Paul was uniquely set apart as the apostle to the Gentiles (Gal. 1:15–17) and was numbered with the other apostles. He, too, miraculously encountered Jesus at his conversion on the Damascus Road (Acts 9:1–9; Gal. 1:15–17). Those apostles were chosen directly by Christ, so as to be called “apostles of Christ” (Gal. 1:1; 1 Pet. 1:1). They were given 3 basic responsibilities: 1) to lay the foundation of the church (2:20); 2) to receive, declare and write God’s Word (3:5; Acts 11:28; 21:10, 11); and 3) to give confirmation of that Word through signs, wonders, and miracles (2 Cor. 12:12; cf. Acts 8:6, 7; Heb. 2:3, 4). The term “apostle” is used in more general ways of other men in the early church, such as Barnabas (Acts 14:4), Silas, Timothy (1 Thess. 2:6), and others (Rom. 16:7; Phil. 2:25). They are called “apostles of the churches” (2 Cor. 8:23), rather than “apostles of Jesus Christ” like the 13. They were not self-perpetuating, nor was any apostle who died replaced. prophets. See note on 2:20. Not ordinary believers who had the gift of prophecy but specially commissioned men in the early church. The office of prophet seems to have been exclusively for work within a local congregation. They were not “sent ones” as were the apostles (see Acts 13:1), but, as with the apostles, their office ceased with the completion of the NT. They sometimes spoke practical direct revelation for the church from God (Acts 11:21–28) or expounded revelation already given (implied in Acts 13:1). They were not used for the reception of Scripture. Their messages were to be judged by other prophets for validity (1 Cor. 14:32) and had to conform to the teaching of the apostles (v. 37). Those two offices were replaced by the evangelists and teaching pastors. evangelists. Men who proclaim the good news of salvation in Jesus Christ to unbelievers. Cf. the use of this term in Acts 21:8; 2 Tim. 4:5. The related verb translated “to preach the gospel” is used 54 times and the related noun translated “gospel” is used 76 times in the NT. pastors and teachers. This phrase is best understood in context as a single office of leadership in the church. The Gr. word translated “and” can mean “in particular” (see 1 Tim. 5:17). The normal meaning of pastor is “shepherd,” so the two functions together define the teaching shepherd. He is identified as one who is under the “great Pastor” Jesus (Heb. 13:20, 21; 1 Pet. 2:25). One who holds this office is also called an “elder” (see notes on Titus 1:5–9) and “bishop” (see notes on 1 Tim. 3:1–7). Acts 20:28 and 1 Pet. 5:1, 2 bring all 3 terms together.

4:12 equipping. This refers to restoring something to its original condition, or its being made fit or complete. In this context, it refers to leading Christians from sin to obedience. Scripture is the key to this process (see notes on 2 Tim. 3:16, 17; cf. John 15:3). saints. All who believe in Jesus Christ. See note on 1:1. the work of ministry. The spiritual service required of every Christian, not just of church leaders (cf. 1 Cor. 15:58). the edifying of the body of Christ. The spiritual edification, nurturing, and development of the church (cf. Acts 20:32).

4:13 unity of the faith. Faith here refers to the body of revealed truth that constitutes Christian teaching, particularly featuring the complete content of the gospel. Oneness and harmony among believers is possible only when it is built on the foundation of sound doctrine. the knowledge of the Son of God. This does not refer to salvation knowledge but to the deep knowledge of Christ that a believer comes to have through prayer, faithful study of His Word, and obedience to His commands (cf. Phil. 3:8–10, 12; Col. 1:9, 10; 2:2; see note on 1 John 2:12–14). the fullness of Christ. God wants every believer to manifest the qualities of His Son, who is Himself the standard for their spiritual maturity and perfection. See notes on Rom. 8:29; 2 Cor. 3:18; Col. 1:28, 29.

4:14 carried about with every wind of doctrine. Spiritually immature believers who are not grounded in the knowledge of Christ through God’s Word are inclined to uncritically accept every sort of beguiling doctrinal error and fallacious interpretation of Scripture promulgated by deceitful, false teachers in the church. They must learn discernment (1 Thess. 5:21, 22). See 3:1; 4:20. The NT is replete with warnings of such danger (Acts 20:30, 31; Rom. 16:17, 18; Gal. 1:6, 7; 1 Tim. 4:1–7; 2 Tim. 2:15–18; 2 Pet. 2:1–3).

4:15 speaking the truth in love. Evangelism is most effective when the truth is proclaimed in love. This can be accomplished only by the spiritually mature believer who is thoroughly equipped in sound doctrine. Without maturity, the truth can be cold and love little more than sentimentality. grow up…into Him. Christians are to be completely yielded and obedient to the Lord’s will, subject to His controlling power and Christlike in all areas of their lives (cf. Gal. 2:20; Phil. 1:21). the head. Given the picture of the church as a body whose head is Christ, “head” is used in the sense of authoritative leader, not “source,” which would have required a different anatomical picture. See 1:22; 5:23.

4:16 from whom. This refers to the Lord. Power for producing mature, equipped believers comes not from the effort of those believers alone but from their Head, the Lord Jesus Christ (cf. Col. 2:19). every part does its share. Godly, biblical church growth results from every member of the body fully using his spiritual gift, in submission to the Holy Spirit and in cooperation with other believers (cf. Col. 2:19).

4:17–19 In these verses, Paul gives 4 characteristics of the ungodly lifestyles which believers are to forsake.

4:17 no longer walk. “Walk” expresses daily conduct and refers back to what Paul has said about the believer’s high calling in Christ Jesus (v. 1). Because Christians are part of the body of Christ, have been spiritually gifted by the Holy Spirit, and are edified through other believers, they should not continue to live like the rest of the ungodly (1 John 2:6). Gentiles. All ungodly, unregenerate pagans (cf. 1 Thess. 4:5 which defines them). the futility of their mind. First, unbelievers are intellectually unproductive. As far as spiritual and moral issues are concerned, their rational processes are distorted and inadequate, inevitably failing to produce godly understanding or moral living. Their life is empty, vain, and without meaning (cf. Rom. 1:21–28; 1 Cor. 2:14; Col. 2:18).

4:18 alienated from the life of God. Second, unbelievers are spiritually separated from God, thus ignorant of God’s truth (1 Cor. 2:14), and their willing spiritual darkness and moral blindness is the result (cf. Rom. 1:21–24; 2 Tim. 3:7). They are blind, or “hard” like a rock.

4:19 being past feeling. Third, unbelievers are morally insensitive. As they continue to sin and turn away from God, they become still more apathetic about moral and spiritual things (cf. Rom. 1:32). lewdness…uncleanness. Fourth, unbelievers are behaviorally depraved (cf. Rom. 1:28). As they willingly keep succumbing to sensuality and licentiousness, they increasingly lose moral restraint, especially in the area of sexual sins. Impurity is inseparable from greediness, which is a form of idolatry (5:5; Col. 3:5). That some souls may not reach the extremes of vv. 17–19 is due only to God’s common grace and the restraining influence of the Holy Spirit.

4:20, 21 learned…heard…taught. Three figurative descriptions of salvation, the new birth.

4:21 as the truth is in Jesus. The truth about salvation leads to the fullness of truth about God, man, creation, history, life, purpose, relationships, heaven, hell, judgment, and everything else that is truly important. John summed this up in 1 John 5:20.

4:22 put off. To strip away, as in taking off old, filthy clothes. This describes repentance from sin and submission to God at the point of salvation. See notes on Col. 3:3–9 (cf. Is. 55:6, 7; Matt. 19:16–22; Acts 2:38–40; 20:21; 1 Thess. 1:9). the old man. The worn out, useless, and unconverted sinful nature corrupted by deceit. Salvation is a spiritual union with Jesus Christ that is described as the death plus burial of the old self and the resurrection of the new self walking in newness of life. This transformation is Paul’s theme in Rom. 6:2–8 (see notes there).

4:23 be renewed in the spirit of your mind. Salvation involves the mind (see notes on Rom. 12:2; 2 Cor. 10:5), which is the center of thought, understanding, and belief, as well as of motive and action (cf. Col. 3:1, 2, 10). When a person becomes a Christian, God gives him a completely new spiritual and moral capability that a mind apart from Christ could never achieve (cf. 1 Cor. 2:9–16).

4:24 put on the new man. The renewal of the mind in salvation brings not simply a renovation of character, but transformation of the old to the new self (cf. 2 Cor. 5:17). which was created according to God. In Christ, the old self no longer exists as it had in the past; the new self is created in the very likeness of God (cf. Gal. 2:20). in true righteousness and holiness. Righteousness relates to the Christian’s moral responsibility to his fellow men reflecting the second table of the law (Ex. 20:12–17), while holiness refers to his responsibilities to God, reflecting the first table (Ex. 20:3–11). There is still sin in the believer’s unredeemed human flesh (see notes on Rom. 7:17, 18, 20, 23, 25; 8:23).

4:25 putting away lying. More than simply telling direct falsehoods, lying also includes exaggeration and adding fabrications to something that is true. Cheating, making foolish promises, betraying a confidence, and making false excuses are all forms of lying, with which Christians should have no part (cf. John 8:44; 1 Cor. 6:9; Rev. 21:8). speak truth with his neighbor. Quoted from Zech. 8:16. God’s work in the world is based on truth, and neither the church nor individual believers can be fit instruments for the Lord to use if they are not truthful.

4:26 Be angry, and do not sin. Quoted from Ps. 4:4. By NT standards, anger can be either good or bad, depending on motive and purpose. Paul may have been sanctioning righteous indignation, anger at evil. This type of anger hates injustice, immorality, ungodliness, and every other sin. When such anger is unselfish and based on love for God and others, it not only is permissible but commanded. Jesus expressed this righteous anger (see Matt. 21:12; Mark 3:5; John 2:15). sun go down. Even righteous anger can turn to bitterness, so should be set aside by the end of each day. If anger is prolonged, it may become hostile and violate the instruction of Rom. 12:17–21.

4:28 steal no longer. Stealing in any form is a sin and has no part in the life of a Christian. Rather, let him work, producing what is beneficial (cf. Ex. 20:15). The alternative to stealing is to provide for oneself, one’s family, and others what is God-honoring through honest, honorable means (cf. 2 Thess. 3:10, 11; 1 Tim. 5:8). give him who has need. A Christian not only should harm no one but should continually endeavor to help those who are in need. See Luke 14:13, 14; Acts 20:33–35.

4:29 corrupt word. The word for “corrupt” refers to that which is foul or rotten, such as spoiled fruit or putrid meat. Foul language of any sort should never pass a Christian’s lips, because it is totally out of character with his new life in Christ (see Col. 3:8; James 3:6–8; cf. Ps. 141:3). good for necessary edification. The Christian’s speech should be instructive, encouraging, uplifting, (even when it must be corrective), and suited for the moment (cf. Prov. 15:23; 25:11; 24:26). grace to the hearers. Cf. Col. 4:6. Because believers have been saved by grace and kept by grace, they should live and speak with grace. Our Lord set the standard (Luke 4:22).

4:30 do not grieve the Holy Spirit of God. God is grieved when His children refuse to change the old ways of sin for those righteous ways of the new life. It should be noted that such responses by the Holy Spirit indicate He is a person. His personhood is also indicated by personal pronouns (John 14:17; 16:13), His personal care of believers (John 14:16, 26; 15:26), His intellect (1 Cor. 2:11), feelings (Rom. 8:27), will (1 Cor. 12:11), speaking (Acts 13:2), convicting (John 16:8–11), interceding (Rom. 8:26), guiding (John 16:13), glorifying Christ (John 16:14), and serving God (Acts 16:6, 7). sealed for the day of redemption. The Holy Spirit is the guarantor of eternal redemption in Christ for those who believe in Him (see note on 1:13, 14).

4:31, 32 These verses summarize the changes in the life of a believer mentioned in vv. 17–30. “Bitterness” reflects a smoldering resentment. “Wrath” has to do with rage, the passion of a moment. “Anger” is a more internal, deep hostility. “Clamor” is the outcry of strife out of control. “Evil speaking” is slander. “Malice” is the general Gr. term for evil, the root of all vices.

4:32 even as God in Christ forgave you. Those who have been forgiven so much by God should, of all people, forgive the relatively small offenses against them by others. The most graphic illustration of this truth is the parable of Matt. 18:21–35.

Ephesians 5

5:1 be imitators of God. The Christian has no greater calling or purpose than that of imitating his Lord (see notes on 3:16, 19). That is the very purpose of sanctification, growing in likeness to the Lord while serving Him on earth (cf. Matt. 5:48). The Christian life is designed to reproduce godliness as modeled by the Savior and Lord, Jesus Christ, in whose image believers have been recreated through the new birth (cf. Rom. 8:29; 2 Cor. 3:18; 1 Pet. 1:14–16). As God’s dear children, believers are to become more and more like their heavenly Father (Matt. 5:48; 1 Pet. 1:15, 16).

5:2 Christ also has loved us and given Himself for us. The Lord is the supreme example in His self-sacrificing love for lost sinners (4:32; Rom. 5:8–10). He took human sin upon Himself and gave up His very life that men might be redeemed from their sin, receive a new and holy nature, and inherit eternal life (see note on 2 Cor. 5:21). They are henceforth to be imitators of His great love in the newness and power of the Holy Spirit, who enables them to demonstrate divine love. a sweet-smelling aroma. Christ’s offering of Himself for fallen man pleased and glorified His heavenly Father, because it demonstrated in the most complete and perfect way God’s sovereign, perfect, unconditional, and divine kind of love. Leviticus describes 5 offerings commanded by God for Israel. The first 3 were: 1) the burnt offering (Lev. 1:1–17), depicting Christ’s perfection; 2) the grain offering (Lev. 2:1–16), depicting Christ’s total devotion to God in giving His life to please the Father; and 3) the peace offering (Lev. 3:1–17), depicting His peacemaking between God and man. All 3 of these were a “soothing aroma to the Lord” (Lev. 1:9, 13, 17; 2:2, 9, 12; 3:5, 16). The other two offerings, the sin offering (Lev. 4:1—5:13) and the trespass offering (Lev. 5:14–6:7), were repulsive to God because, though they depicted Christ, they depicted Him as bearing sin (cf. Matt. 27:46). In the end, when redemption was accomplished, the whole work pleased God completely.

5:3 fornication…covetousness. In absolute contrast to God’s holiness and love, such sins as these exist (also in v. 5), by which Satan seeks to destroy God’s divine work in His children and turn them as far away as possible from His image and will. As do many other Scriptures, this verse shows the close connection between sexual sin and other forms of impurity and greed. An immoral person is inevitably greedy. Such sins are so godless that the world should never have reason even to suspect their presence in Christians.

5:4 not fitting. These 3 inappropriate sins of the tongue include any speech that is obscene and degrading or foolish and dirty, as well as suggestive and immoral wit. All such are destructive of holy living and godly testimony and should be confessed, forsaken, and replaced by open expressions of thankfulness to God (cf. Col. 3:8).

5:5 For this you know. Paul had taught this truth many times when he pastored the church at Ephesus and it should have been clear in their minds. God never tolerates sin, which has no place at all in His kingdom, nor will any person whose life pattern is one of habitual immorality, impurity, and greed (see v. 3) be in His kingdom, because no such person is saved (see notes on 1 Cor. 6:9, 10; Gal. 5:17–21; 1 John 3:9, 10). the kingdom of Christ and God. A reference to the sphere of salvation where Christ rules the redeemed. See note on Acts 1:3.

5:6 deceive you. No Christian will be sinless in this present life, but it is dangerously deceptive for Christians to offer assurance of salvation to a professing believer whose life is characterized by persistent sin and who shows no shame for that sin or hunger for the holy and pure things of God. They are headed for wrath (2:2) and believers must not partner in any of their wickedness (v. 7).

5:8 darkness…light. “Darkness” describes the character of the life of the unconverted as void of truth and virtue in intellectual and moral matters (cf. 1 John 1:5–7). The realm of darkness is presided over by the “power of darkness,” (Luke 22:53; Col. 1:13) who rules those headed for “eternal darkness” (Matt. 8:12; 2 Pet. 2:17). Tragically, sinners love the darkness (John 3:19–21). It is that very darkness from which salvation in Christ delivers sinners (see notes on John 8:12; Col. 1:13; 1 Pet. 2:9; cf. Ps. 27:1).

5:9 fruit of the Spirit. Better, as in marginal reading, “fruit of the light.” This speaks of that which is produced by walking in the light (cf. 1 John 1:5–7), namely moral excellence of heart, righteous behavior, and truthfulness (honesty or integrity). See notes on Gal. 5:22, 23.

5:10 finding out what is acceptable to the Lord. “Finding out” carries the idea of testing or proving to learn by clear and convincing evidence what is truly honoring to God. The point is that, as believers walk in the light of the truth, the knowledge of the Lord’s will becomes clear. See Rom. 12:1, 2 where Paul says the same thing, stating that it is only after presenting ourselves as living sacrifices to God that we can know His acceptable will. This relates to assurance of salvation also (see 1 Pet. 1:5–11).

5:11 no fellowship with…darkness. Paul’s instruction is plain and direct: Christians are to faithfully live in righteousness and purity and have nothing at all to do with the evil ways and works of Satan and the world. The two ways of living are unalterably opposed to each other and mutually exclusive. Cf. 1 Cor. 5:9–11; 2 Cor. 6:14–18; 2 Thess. 3:6, 14. but rather expose them. The Christian’s responsibility does not stop with his own rejection of evil. He is also responsible for exposing and opposing darkness wherever it is found, especially when it is found in the church. See notes on Matt. 18:15–17; Gal. 6:1, 2.

5:12 shameful even to speak. Some sins are so despicable that they should be sealed off from direct contact and not even mentioned, much less discussed, except in order to contradict and oppose them. Merely talking about them can be morally and spiritually corruptive. Positive proclamation of the pure truth in the light of the Word exposes all evil (cf. Prov. 6:23; 2 Tim. 3:16).

5:13 for whatever makes manifest is light. This phrase should probably be part of v. 14, and is better translated, “for it is light that makes everything visible.” The pure and illuminating light of God’s Word exposes all the secrets of sin.

5:14 Using this quotation from Is. 60:1, Paul extended an invitation for salvation to the unsaved, in order that they may be transformed from children of darkness into children of God’s holy light (cf. Prov. 4:18). These words may have been part of an early church Easter hymn used as an invitation to unbelievers. They express a capsule view of the gospel. Cf. the invitations in Is. 55:1–3, 6, 7 and in James 4:6–10.

5:15 circumspectly, not as fools but as wise. This term means “accurately or precisely with great care” (cf. Ps. 1:1; Matt. 7:14). To live morally is to live wisely. Biblically, a “fool” is not so named because of intellectual limits, but because of unbelief and the consequent abominable deeds (Ps. 14:1; Rom. 1:22). He lives apart from God and against God’s law (Prov. 1:7, 22; 14:9), and can’t comprehend the truth (1 Cor. 2:14) or his true condition (Rom. 1:21, 22). Certainly believers are to avoid behaving like fools (see Luke 24:25; Gal. 3:1–3).

5:16 redeeming the time. The Gr. word for “time” denotes a fixed, measured, allocated season; with the definite article “the,” it likely refers to one’s lifetime as a believer. We are to make the most of our time on this evil earth in fulfilling God’s purposes, lining up every opportunity for useful worship and service. See note on 1 Pet. 1:17. Be aware of the brevity of life (Pss. 39:4, 5; 89:46, 47; James 4:14, 17).

5:17 Therefore do not be unwise, but understand what the will of the Lord is. Knowing and understanding God’s will through His Word is spiritual wisdom. For example, God’s will revealed to us is that people should be saved (1 Tim. 2:3, 4), Spirit-filled (v. 18), sanctified (1 Thess. 4:3), submissive (1 Pet. 2:13–15), suffering (1 Pet. 2:20) and thankful (1 Thess. 5:18). Jesus is the supreme example for all (see John 4:4; 5:19, 30; 1 Pet. 4:1, 2).

5:18 And do not be drunk with wine. Although Scripture consistently condemns all drunkenness (see notes on Prov. 23:29–35; 31:4, 5; Is. 5:11, 12; 28:7, 8; cf. 1 Cor. 5:11; 1 Pet. 4:3), the context suggests that Paul is here speaking especially about the drunken orgies commonly associated with many pagan worship ceremonies of that day. They were supposed to induce some ecstatic communion with the deities. Paul refers to such as the “cup of demons” (see note on 1 Cor. 10:19, 20). but be filled with the Spirit. See notes on Acts 2:4; 4:8, 31; 6:3. True communion with God is not induced by drunkenness, but by the Holy Spirit. Paul is not speaking of the Holy Spirit’s indwelling (Rom. 8:9) or the baptism by Christ with the Holy Spirit (1 Cor. 12:13), because every Christian is indwelt and baptized by the Spirit at the time of salvation. He is rather giving a command for believers to live continually under the influence of the Spirit by letting the Word control them (see note on Col. 3:16), pursuing pure lives, confessing all known sin, dying to self, surrendering to God’s will, and depending on His power in all things. Being filled with the Spirit is living in the conscious presence of the Lord Jesus Christ, letting His mind, through the Word, dominate everything that is thought and done. Being filled with the Spirit is the same as walking in the Spirit (see notes on Gal. 5:16–23). Christ exemplified this way of life (Luke 4:1).

5:19–21 These verses summarize the immediate personal consequences of obeying the command to be filled with the Spirit, namely singing, giving thanks, and humbly submitting to others. The rest of the epistle features instruction based on obedience to this command

5:19 speaking to one another. This is to be public (Heb. 2:12). Cf. Pss. 33:1; 40:3; 96:1, 2; 149:1; Acts 16:25; Rev. 14:3. psalms. Old Testament psalms put to music, primarily, but the term was used also of vocal music in general. The early church sang the Psalms. hymns. Perhaps songs of praise distinguished from the Psalms which exalted God, in that they focused on the Lord Jesus Christ. spiritual songs. Probably songs of personal testimony expressing truths of the grace of salvation in Christ. making melody. Lit. means to pluck a stringed instrument, so it could refer primarily to instrumental music, while including vocal also. in your heart to the Lord. Not just public, but private. The Lord Himself is both the source and the object of the believer’s song-filled heart. That such music pleases God can be seen in the account of the temple dedication, when the singing so honored the Lord that His glory came down (2 Chr. 5:12, 14).

5:20 giving thanks always for all things. See note on 1 Thess. 5:18; cf. 2 Cor. 4:15; 9:12, 15; Phil. 4:6; Col. 2:7; Heb. 13:15. Believers’ thankfulness is for who God is and for what He has done through His Son, their Savior and Lord.

5:21 submitting to one another. Paul here made a transition and introduced his teaching about specific relationships of authority and submission among Christians (5:22—6:9) by declaring unequivocally that every spirit-filled Christian is to be a humble, submissive Christian. This is foundational to all the relationships in this section. No believer is inherently superior to any other believer. In their standing before God, they are equal in every way (Gal 3:28). in the fear of God. The believer’s continual reverence for God is the basis for his submission to other believers. Cf. Prov. 9:10.

5:22 Wives, submit to your own husbands. Having established the foundational principle of submission (v. 21), Paul applied it first to the wife. The command is unqualified, applying to every Christian wife, no matter what her own abilities, education, knowledge of Scripture, spiritual maturity, or any other qualifications might be in relation to those of her husband. The submission is not the husband’s to command but for the wife to willingly and lovingly offer. “Your own husbands” limits her submission to the one man God has placed over her, and also gives a balancing emphasis that he is hers as a personal intimate possession (Song 2:16; 6:3; 7:10). She submits to the man she possesses as her own. as to the Lord. Because the obedient, spiritual wife’s supreme submission is to the Lord, her attitude is that she lovingly submits as an act of obedience to the Lord who has given this command as His will for her, regardless of her husband’s personal worthiness or spiritual condition. Cf. vv. 5–9.

5:23 husband is head…Christ is head. The Spirit-filled wife recognizes that her husband’s role in giving leadership is not only God-ordained, but is a reflection of Christ’s own loving, authoritative headship of the church. See notes on 1 Cor. 11:3; cf. 1:22, 23; 4:15; Col. 1:18; Titus 2:4, 5. Savior. As the Lord delivered His church from the dangers of sin, death, and hell, so the husband provides for, protects, preserves, and loves his wife, leading her to blessing as she submits. Cf. Titus 1:4; 2:13; 3:6.

5:25 love your wives. Though the husband’s authority has been established (vv. 22–24), the emphasis moves to the supreme responsibility of husbands in regard to their wives, which is to love them with the same unreserved, selfless, and sacrificial love that Christ has for His church. Christ gave everything He had, including His own life, for the sake of His church, and that is the standard of sacrifice for a husband’s love of his wife. Cf. Col. 3:19.

5:26, 27 sanctify…cleanse…holy…without blemish. This speaks of the love of Christ for His church. Saving grace makes believers holy by the agency of the Word of God (Titus 2:1–9; 3:5) so that they may be a pure bride. For husbands to love their wives as Christ does His church, demands a purifying love. Since divine love seeks to completely cleanse those who are loved from every form of sin and evil, a Christian husband should not be able to bear the thought of anything sinful in the life of his wife that displeases God. His greatest desire for her should be that she become perfectly conformed to Christ, so he leads her to purity. See note on 2 Cor. 11:28.

5:28 as their own bodies. Here is one of the most poignant and compelling descriptions of the oneness that should characterize Christian marriage. A Christian husband is to care for his wife with the same devotion that he naturally manifests as he cares for himself (v. 29)—even more so, since his self-sacrificing love causes him to put her first (cf. Phil. 2:1–4). loves his wife loves himself. In the end, a husband who loves his wife in these ways brings great blessing to himself from her and from the Lord.

5:29 nourishes and cherishes. These express the twin responsibilities of providing for her needs so as to help her grow mature in Christ and to provide warm and tender affection to give her comfort and security.

5:30 members of His body. The Lord provides for His church because it is so intimately and inseparably connected to Him. If He did not care for His church, He would be diminishing His own glory which the church brings to Him by praise and obedience. So, in marriage, the husband’s life is so intimately joined to the wife’s that they are one. When he cares for her, he cares for himself (v. 29).

5:31 Quoted from Gen. 2:24 (see note there). Paul reinforces the divine plan for marriage which God instituted at creation, emphasizing its permanence and unity. The union of marriage is intimate and unbreakable. “Joined” is a word used to express having been glued or cemented together, emphasizing the permanence of the union (see notes on Mal. 2:16; Matt. 19:5–9).

5:32 a great mystery. In the NT, “mystery” identifies some reality hidden in the past and revealed in the NT age to be written in Scripture. Marriage is a sacred reflection of the magnificent and beautiful mystery of union between the Messiah and His church, completely unknown until the NT. See notes on 3:4, 5; Matt. 13:11; 1 Cor. 2:7.

5:33 let each one of you. The intimacy and sacredness of the love relationship between believing marriage partners is to be a visual expression of the love between Christ and His church.

Ephesians 6

6:1 obey…in the Lord. See Col. 3:20. The child in the home is to be willingly under the authority of parents with obedient submission to them as the agents of the Lord placed over him, obeying parents as if obeying the Lord Himself. The reasoning here is simply that such is the way God has designed and required it (“right”). Cf. Hos. 14:9.

6:2, 3 Honor. While v. 1 speaks of action, this term speaks of attitude, as Paul deals with the motive behind the action. When God gave His law in the Ten Commandments, the first law governing human relationships was this one (Ex. 20:12; Deut. 5:16). It is the only command of the 10 that relates to the family because that principle alone secures the family’s fulfillment. Cf. Ex. 21:15, 17; Lev. 20:9; Matt. 15:3–6. Proverbs affirms this principle (see 1:8; 3:1; 4:1–4; 7:1–3; 10:1; 17:21; 19:13, 26; 28:24).

6:2 the first commandment with promise. Although submission to parents should first of all be for the Lord’s sake, He has graciously added the promise of special blessing for those who obey this command. See note on Ex. 20:12, the verse from which Paul quotes (cf. Deut. 5:16).

6:4 fathers. The word technically refers to male parents, but was also used of parents in general. Since Paul had been speaking of both parents (vv. 1–3) he probably had both in mind here. The same word is used in Heb. 11:23 for Moses’ parents. do not provoke. In the pagan world of Paul’s day, and even in many Jewish households, most fathers ruled their families with rigid and domineering authority. The desires and welfare of wives and children were seldom considered. The apostle makes clear that a Christian father’s authority over his children does not allow for unreasonable demands and strictures that might drive his children to anger, despair, and resentment. training and admonition of the Lord. This calls for systematic discipline and instruction, which brings children to respect the commands of the Lord as the foundation of all of life, godliness, and blessing. Cf. Prov. 13:24; Heb. 12:5–11.

6:5 Bondservants, be obedient. See note on Col. 3:22—4:1. Slaves in both Greek and Roman culture had no rights legally and were treated as commodities. There was much abuse and seldom good treatment of slaves. The Bible does not speak against slavery itself, but against its abuses (cf. Ex. 21:16, 26, 27; Lev. 25:10; Deut. 23:15, 16). Paul’s admonition applies equally well to all employees. The term “obedient” refers to continuous, uninterrupted submission to one’s earthly master or employer, the only exception being in regard to a command that involves clear disobedience of God’s Word as illustrated in Acts 4:19, 20. See notes on 1 Tim. 6:1, 2; Titus 2:9, 10; 1 Pet. 2:18–20. according to the flesh. Human masters, that is. with fear and trembling. This is not fright, but respect for their authority. Even if an employer does not deserve respect in his own right (see 1 Pet. 2:18), it should nevertheless be given to him with genuine sincerity as if one was serving Christ Himself. To serve one’s employer well is to serve Christ well. Cf. Col. 3:23, 24.

6:6 eyeservice. Working well only when being watched by the boss. men-pleasers. Working only to promote one’s welfare, rather than to honor the employer and the Lord, whose servants we really are.

6:7, 8 Cf. Col. 3:23. God’s credits and rewards will be appropriate to the attitude and action of our work. No good thing done for His glory will go unrewarded.

6:9 And you, masters, do the same things to them. There should be mutual honor and respect from Christian employers to their employees, based on their common allegiance to the Lord. giving up threatening. The Spirit-filled boss uses his authority and power with justice and grace—never putting people under threats, never abusive or inconsiderate. He realizes that he has a heavenly Master who is impartial (cf. Acts 10:34; Rom. 2:11; James 2:9).

6:10–17 The true believer described in chaps. 1–3, who lives the Spirit-controlled life of 4:1—6:9, can be sure to be in a spiritual war, as described here. Paul closes this letter with both warning about that war and instructions on how to win it. The Lord provides His saints with sufficient armor to combat and thwart the adversary. In vv. 10–13, the apostle briefly sets forth the basic truths regarding the believer’s necessary spiritual preparation as well as truths regarding his enemy, his battle, and his victory. In vv. 14–17, he specifies the 6 most necessary pieces of spiritual armor with which God equips His children to resist and overcome Satan’s assaults.

6:10 be strong in the Lord and in the power of His might. Cf. Phil. 4:13; 2 Tim. 2:1. Ultimately, Satan’s power over Christians is already broken and the great war is won through Christ’s crucifixion and resurrection, which forever conquered the power of sin and death (Rom. 5:18–21; 1 Cor. 15:56, 57; Heb. 2:14). However, in life on earth, battles of temptation go on regularly. The Lord’s power, the strength of His Spirit, and the force of biblical truth are required for victory (see notes on 2 Cor. 10:3–5).

6:11 Put on the whole armor of God. “Put on” conveys the idea of permanence, indicating that armor should be the Christian’s sustained, life-long attire. Paul uses the common armor worn by Roman soldiers as the analogy for the believer’s spiritual defense and affirms its necessity if one is to hold his position while under attack. wiles. This is the Gr. word for “schemes,” carrying the idea of cleverness, crafty methods, cunning, and deception. Satan’s schemes are propagated through the evil world system over which he rules, and are carried out by his demon hosts. “Wiles” is all-inclusive, encompassing every sin, immoral practice, false theology, false religion, and worldly enticement. See note on 2 Cor. 2:11. the devil. Scripture refers to him as “the anointed cherub” (Ezek. 28:14), “the ruler of the demons” (Luke 11:15), “the god of this world” (2 Cor. 4:4), and “the prince of the power of the air” (2:2). Scripture depicts him opposing God’s work (Zech. 3:1), perverting God’s Word (Matt. 4:6), hindering God’s servant (1 Thess. 2:18), hindering the gospel (2 Cor. 4:4), snaring the righteous (1 Tim. 3:7), and holding the world in his power (1 John 5:19).

6:12 wrestle. A term used of hand-to-hand combat. Wrestling features trickery and deception, like Satan and his hosts when they attack. Coping with deceptive temptation requires truth and righteousness. The 4 designations describe the different strata and rankings of those demons and the evil supernatural empire in which they operate. Satan’s forces of darkness are highly structured for the most destructive purposes. Cf. Col. 2:15; 1 Pet. 3:22. not…against flesh and blood. See 2 Cor. 10:3–5. spiritual hosts of wickedness. This possibly refers to the most depraved abominations, including such things as extreme sexual perversions, occultism, and Satan worship. See note on Col. 1:16. in the heavenly places. As in 1:3; 3:10, this refers to the entire realm of spiritual beings.

6:13 Therefore take up the whole armor of God. Paul again emphasized the necessity of the Christian’s appropriating God’s full spiritual armor by obedience in taking it up, or putting it on (v. 11). The first 3 pieces of armor (girdle, breastplate, and shoes/boots, vv. 14, 15) were worn continually on the battlefield; the last 3 (shield, helmet, and sword, vv. 16, 17) were kept ready for use when actual fighting began. the evil day. Since the fall of man, every day has been evil, a condition that will persist until the Lord returns and establishes His own righteous kingdom on earth. having done all, to stand. Standing firm against the enemy without wavering or falling is the goal. See notes on James 4:17; 1 Pet. 5:8, 9.

6:14 Stand therefore. For the third time (see vv. 11, 13), the apostle calls Christians to take a firm position in the spiritual battle against Satan and his minions. Whether confronting Satan’s efforts to distrust God, forsaking obedience, producing doctrinal confusion and falsehood, hindering service to God, bringing division, serving God in the flesh, living hypocritically, being worldly, or in any other way rejecting biblical obedience, this armor is our defense. girded…with truth. The soldier wore a tunic of loose-fitting cloth. Since ancient combat was largely hand-to-hand, a loose tunic was a potential hindrance and danger. A belt was necessary to cinch up the loosely hanging material. Cf. Ex. 12:11; Luke 12:35; 1 Pet. 1:13. Girding up was a matter of pulling in the loose ends as preparation for battle. The belt that pulls all the spiritual loose ends in is “truth” or better, “truthfulness.” The idea is of sincere commitment to fight and win without hypocrisy—self-discipline in devotion to victory. Everything that hinders is tucked away. Cf. 2 Tim. 2:4; Heb. 12:1. the breastplate of righteousness. The breastplate was usually a tough, sleeveless piece of leather or heavy material with animal horn or hoof pieces sewn on, covering the soldier’s full torso, protecting his heart and other vital organs. Because righteousness, or holiness, is such a distinctive characteristic of God Himself, it is not hard to understand why that is the Christian’s chief protection against Satan and his schemes. As believers faithfully live in obedience to and communion with Jesus Christ, His own righteousness produces in them the practical, daily righteousness that becomes their spiritual breastplate. Lack of holiness, on the other hand, leaves them vulnerable to the great enemy of their souls (cf. Is. 59:17; 2 Cor. 7:1; 1 Thess. 5:8).

6:15 shod…with…the gospel of peace. Roman soldiers wore boots with nails in them to grip the ground in combat. The gospel of peace pertains to the good news that, through Christ, believers are at peace with God and He is on their side (Rom. 5:6–10). It is that confidence of divine support which allows the believer to stand firm, knowing that since he is at peace with God, God is his strength (see Rom. 8:31, 37–39).

6:16 the shield of faith. This Gr. word usually refers to the large shield (2.5 x 4.5 ft.) that protected the entire body. The faith to which Paul refers is not the body of Christian doctrine (as the term is used in 4:13) but basic trust in God. The believer’s continual trust in God’s word and promise is “above all” absolutely necessary to protect him from temptations to every sort of sin. All sin comes when the victim falls to Satan’s lies and promises of pleasure, rejecting the better choice of obedience and blessing. fiery darts. Temptations are likened to the flaming arrows shot by the enemy and quenched by the oil-treated leather shield (cf. Ps. 18:30; Prov. 30:5, 6; 1 John 5:4).

6:17 the helmet of salvation. The helmet protected the head, always a major target in battle. Paul is speaking to those who are already saved, and is therefore not speaking here about attaining salvation. Rather, Satan seeks to destroy a believer’s assurance of salvation with his weapons of doubt and discouragement. This is clear from Paul’s reference to “the helmet of the hope of salvation” (Is. 59:17; see note on 1 Thess. 5:8). But although a Christian’s feelings about his salvation may be seriously damaged by Satan-inspired doubt, his salvation itself is eternally protected and he need not fear its loss. Satan wants to curse the believer with doubts, but the Christian can be strong in God’s promises of eternal salvation in Scripture (see John 6:37–39; 10:28, 29; Rom. 5:10; 8:31–39; Phil. 1:6; 1 Pet. 1:3–5). Security is a fact; assurance is a feeling that comes to the obedient Christian (1 Pet. 1:3–10). the sword of the Spirit. As the sword was the soldier’s only weapon, so God’s Word is the only needed weapon, infinitely more powerful than any of Satan’s. The Gr. term refers to a small weapon (6–18 in. long). It was used both defensively to fend off Satan’s attacks, and offensively to help destroy the enemy’s strategies. It is the truth of Scripture. See notes on 2 Cor. 10:3–5; Heb. 4:12.

6:18 This verse introduces the general character of a believer’s prayer life: 1) “all prayer and supplication” focuses on the variety; 2) “always” focuses on the frequency (cf. Rom. 12:12; Phil. 4:6; 1 Thess. 5:17); 3) “in the Spirit” focuses on submission, as we line up with the will of God (cf. Rom. 8:26, 27); 4) “being watchful” focuses on the manner (cf. Matt. 26:41; Mark 13:33); 5) “all perseverance” focuses on the persistence (cf. Luke 11:9; 18:7, 8); and 6) “all saints” focuses on the objects (cf. 1 Sam. 12:23).

6:19, 20 Paul does not ask for prayer for his personal well-being or physical comfort in the imprisonment from which he wrote, but for boldness and faithfulness to continue proclaiming the gospel to the unsaved no matter what the cost. mystery. See note on 3:4. ambassador. See notes on 2 Cor. 5:18–20.

6:21, 22 Tychicus. A convert from Asia Minor (modern Turkey) who was with the apostle during his first imprisonment in Rome, from where this epistle was written (see 3:1). He accompanied Paul in taking an offering to the church in Jerusalem (Acts 20:4–6) and was sent by him on several missions (2 Tim. 4:12; Titus 3:12).

6:23, 24 This beautiful benediction sums up the major themes of this very personal letter, reminding readers of the peace (v. 15; 1:2; 2:14, 15, 17; 4:3), love (1:15; 4:2, 15, 16; 5:25, 28, 33), and faith (v. 16; 1:15; 2:8; 3:12, 17; 4:5, 13) from God and Jesus Christ.

Ephesians 1

1:3 a 2 Cor. 1:3

1:4 b Rom. 8:28

1:4 c 1 Pet. 1:2

1:4 d Luke 1:75

1:5 e Acts 13:48; (Rom. 8:29)

1:5 f John 1:12

1:5 g (1 Cor. 1:21)

1:6 h (Rom. 3:24)

1:6 i Matt. 3:17

1:6 1 Lit. bestowed grace (favor) upon us

1:7 j (Heb. 9:12)

1:7 k (Rom. 3:24, 25)

1:8 2 understanding

1:9 l (Rom. 16:25)

1:9 m (2 Tim. 1:9)

1:10 n Gal. 4:4

1:10 o 1 Cor. 3:22

1:10 p Eph. 3:15; (Phil. 2:9; Col. 1:16, 20)

1:10 3 NU, M omit both

1:11 q Rom. 8:17

1:11 r Is. 46:10

1:12 s 2 Thess. 2:13

1:12 t James 1:18

1:13 u John 1:17

1:13 v (2 Cor. 1:22)

1:14 w 2 Cor. 5:5

1:14 x Rom. 8:23

1:14 y (Acts 20:28)

1:14 z 1 Pet. 2:9

1:14 4 NU which

1:14 5 down payment, earnest

1:15 a Col. 1:4; Philem. 5

1:16 b Rom. 1:9

1:17 c John 20:17; Rom. 15:6

1:17 d Is. 11:2; Col. 1:9

1:18 e Acts 26:18; 2 Cor. 4:6; Heb. 6:4

1:18 f Eph. 2:12

1:18 6 NU, M hearts

1:19 g Col. 2:12

1:20 h Acts 2:24

1:20 i Ps. 110:1

1:21 j Is. 9:6, 7; Luke 1:32, 33; Phil. 2:9, 10; Rev. 19:12

1:21 k (Rom. 8:38, 39)

1:21 7 rule

1:21 8 authority

1:21 9 power

1:22 l Ps. 8:6; 110:1; Matt. 28:18; 1 Cor. 15:27

1:22 m Heb. 2:7

1:23 n Rom. 12:5

1:23 o Col. 2:9

1:23 p (1 Cor. 12:6)

Ephesians 2

2:1 a Eph. 2:5; Col. 2:13

2:1 b Eph. 4:18

2:2 c Col. 1:21

2:2 d (John 12:31); Eph. 6:12

2:2 e Col. 3:6

2:2 1 Gr. aion, aeon

2:3 f 1 Pet. 4:3

2:3 g Gal. 5:16

2:3 h (Ps. 51:5)

2:4 i Ps. 103:8–11; Rom. 10:12

2:4 j John 3:16; 1 John 4:9, 10

2:5 k Rom. 5:6, 8

2:5 l (Rom. 6:4, 5)

2:6 m Eph. 1:20

2:7 n Titus 3:4

2:8 o (2 Tim. 1:9)

2:8 p Rom. 4:16

2:8 q (John 1:12, 13)

2:9 r Rom. 4:4, 5; 11:6

2:9 s Rom. 3:27

2:10 t Is. 19:25

2:11 u (Rom. 2:28; Col. 2:11)

2:15 v Gal. 6:15

2:16 w 2 Cor. 5:18; (Col. 1:20–22)

2:16 x (Rom. 6:6)

2:18 y John 10:9

2:18 z 1 Cor. 12:13; Eph. 4:4

2:20 a 1 Pet. 2:4

2:20 b Matt. 16:18; 1 Cor. 3:10, 11; Rev. 21:14

2:20 c 1 Cor. 12:28; Eph. 3:5

2:20 d Ps. 118:22; Luke 20:17

2:21 e 1 Cor. 3:16, 17

2:22 f 1 Pet. 2:5

2:22 g John 17:23

Ephesians 3

3:2 a Acts 9:15

3:2 1 stewardship

3:3 b Acts 22:17, 21; 26:16

3:3 c (Rom. 11:25; 16:25; Eph. 3:4, 9; 6:19); Col. 1:26; 4:3

3:6 d Gal. 3:28, 29

3:7 e Rom. 15:16

3:7 f Rom. 1:5

3:7 g Rom. 15:18

3:8 h (1 Cor. 15:9)

3:8 i (Col. 1:27; 2:2, 3)

3:9 j John 1:3; Col. 1:16; Heb. 1:2

3:9 2 NU, M stewardship (dispensation)

3:9 3 NU omits through Jesus Christ

3:10 k 1 Pet. 1:12

3:10 l (1 Tim. 3:16)

3:10 m Eph. 1:21; 6:12; Col. 1:16; 2:10, 15

3:10 4 variegated or many-sided

3:10 5 rulers

3:11 n (Eph. 1:4, 11)

3:12 o 2 Cor. 3:4; Heb. 4:16; 10:19, 35; (1 John 2:28; 3:21)

3:13 p Phil. 1:14

3:13 q 2 Cor. 1:6

3:14 r Eph. 1:3

3:14 6 NU omits of our Lord Jesus Christ

3:16 s (Eph. 1:7; 2:4; Phil. 4:19)

3:16 t 1 Cor. 16:13; Phil. 4:13; Col. 1:11

3:16 u Rom. 7:22

3:17 v John 14:23; Rom. 8:9; 2 Cor. 13:5; (Eph. 2:22)

3:17 w Col. 1:23

3:18 x Eph. 1:18

3:18 y Rom. 8:39

3:19 z Eph. 1:23

3:20 a Rom. 16:25

3:20 b 1 Cor. 2:9

3:20 c Col. 1:29

3:21 d Rom. 11:36

Ephesians 4

4:1 a Eph. 2:10; (Col. 1:10; 2:6); 1 Thess. 2:12

4:1 1 Lit. in

4:1 2 exhort, encourage

4:3 b Col. 3:14

4:4 c Rom. 12:5

4:5 d 1 Cor. 1:13

4:5 e (1 Cor. 15:1–8); Jude 3

4:5 f 1 Cor. 12:12, 13; (Heb. 6:6)

4:6 g Mal. 2:10; 1 Cor. 8:6; 12:6

4:6 h Rom. 11:36

4:6 3 NU omits you; M us

4:7 i (1 Cor. 12:7, 11)

4:8 j Ps. 68:18; (Col. 2:15)

4:9 k Luke 23:43; John 3:13; 20:17; (1 Pet. 3:19, 20)

4:9 4 NU omits first

4:10 l Acts 1:9

4:10 m (Acts 2:33; Eph. 1:23)

4:12 n 1 Cor. 14:26

4:12 o Col. 1:24

4:12 5 building up

4:13 p Col. 2:2

4:13 q 1 Cor. 14:20; Col. 1:28; Heb. 5:14

4:14 r 1 Cor. 14:20

4:14 s Rom. 16:18

4:15 t Eph. 1:22

4:16 u (Rom. 12:4); Col. 2:19

4:17 v Eph. 2:2; 4:22

4:17 6 NU omits the rest of

4:18 w Rom. 1:21

4:19 x 1 Tim. 4:2

4:19 y 1 Pet. 4:3

4:22 z Col. 3:8

4:23 a (Rom. 12:2; Col. 3:10)

4:24 b (Rom. 6:4; 7:6; 12:2; 2 Cor. 5:17; Col. 3:10)

4:25 c Zech. 8:16; Eph. 4:15; Col. 3:9

4:25 d Rom. 12:5

4:26 e Ps. 4:4; 37:8

4:27 f (Rom. 12:19; James 4:7); 1 Pet. 5:9

4:27 7 an opportunity

4:28 g Acts 20:35; 1 Cor. 4:12; Gal. 6:10

4:28 h Luke 3:11; 1 Thess. 4:12

4:29 i Matt. 12:34; Eph. 5:4; Col. 3:8

4:29 j 1 Thess. 5:11

4:29 k Col. 3:16

4:29 8 building up

4:30 l Is. 7:13

4:31 m Rom. 3:14; Col. 3:8, 19

4:31 n James 4:11

4:31 o Titus 3:3

4:31 9 loud quarreling

4:32 p (Matt. 6:14); 2 Cor. 6:10

4:32 q (Mark 11:25; Luke 6:37)

Ephesians 5

5:1 a (Matt. 5:48); Luke 6:36; Eph. 4:32

5:1 b 1 Pet. 1:14–16

5:2 c 1 Thess. 4:9

5:2 d John 15:9; Gal. 1:4; 1 John 3:16

5:2 e Ex. 29:18, 25; 2 Cor. 2:14, 15

5:3 f Col. 3:5–7

5:3 g (Luke 12:15)

5:4 h Matt. 12:34, 35; Eph. 4:29; Col. 3:8; James 1:21

5:4 i Titus 3:9

5:4 j Rom. 1:28

5:4 k Phil. 4:6; Col. 3:17; (1 Thess. 5:18)

5:5 l 1 Cor. 6:9, 10; Col. 3:5

5:5 1 NU know this

5:7 m 1 Tim. 5:22

5:8 n 1 Thess. 5:5

5:9 o Gal. 5:22

5:9 2 NU light

5:10 p (Rom. 12:1, 2)

5:11 q 1 Cor. 5:9; 2 Cor. 6:14

5:11 3 reprove

5:12 r Rom. 1:24

5:13 s (John 3:20, 21)

5:13 4 reproved

5:14 t (Is. 26:19; 60:1; Rom. 13:11)

5:15 u Col. 4:5

5:15 5 carefully

5:16 v Col. 4:5

5:16 w Eccl. 11:2

5:17 x Col. 4:5

5:17 y (Rom. 12:2); Col. 1:9

5:17 z 1 Thess. 4:3

5:18 a Prov. 20:1; 23:31; Rom. 13:13; 1 Cor. 5:11; 1 Thess. 5:7

5:19 b Acts 16:25

5:19 c James 5:13

5:20 d Ps. 34:1

5:20 e (1 Pet. 2:5)

5:21 f (Phil. 2:3); 1 Pet. 5:5

5:21 6 NU Christ

5:22 g Eph. 5:22—6:9; Col. 3:18—4:1; 1 Pet. 3:1–6

5:23 h (1 Cor. 11:3)

5:23 i Col. 1:18

5:24 j Titus 2:4, 5

5:25 k Eph. 5:28, 33; Col. 3:19; (1 Pet. 3:7)

5:25 l Acts 20:28

5:26 m John 3:5

5:26 n (John 15:3; 17:17; Rom. 10:8; Eph. 6:17)

5:26 7 set it apart

5:27 o (2 Cor. 4:14; 11:2); Col. 1:22

5:27 p Song 4:7

5:30 q Gen. 2:23

5:30 8 NU omits the rest of v. 30.

5:31 r Gen. 2:24; Matt. 19:5; Mark 10:7

5:31 s (1 Cor. 6:16)

5:33 t Col. 3:19

5:33 u 1 Pet. 3:1, 6

Ephesians 6

6:1 a Prov. 6:20; 23:22; Col. 3:20

6:2 b Ex. 20:12; Deut. 5:16

6:4 c Col. 3:21

6:4 d Gen. 18:19; Deut. 6:7; 11:19; Ps. 78:4; Prov. 22:6; 2 Tim. 3:15

6:5 e Col. 3:22; (1 Tim. 6:1); Titus 2:9; 1 Pet. 2:18

6:5 f 2 Cor. 7:15

6:5 g 1 Chr. 29:17

6:6 h Col. 3:22

6:8 i Rom. 2:6

6:9 j Job 31:13; John 13:13; Col. 4:1

6:9 k Deut. 10:17; Acts 10:34; Rom. 2:11; Col. 3:25

6:9 1 NU He who is both their Master and yours is

6:11 l (2 Cor. 6:7)

6:11 2 schemings

6:12 m Rom. 8:38

6:12 n Luke 22:53

6:12 3 NU this darkness,

6:13 o (2 Cor. 10:4)

6:13 p Eph. 5:16

6:14 q Is. 11:5; Luke 12:35; 1 Pet. 1:13

6:14 r Is. 59:17; Rom. 13:12; Eph. 6:13; 1 Thess. 5:8

6:15 s Is. 52:7; Rom. 10:15

6:16 t 1 John 5:4

6:17 u 1 Thess. 5:8

6:17 v Is. 49:2; Hos. 6:5; (Heb. 4:12)

6:18 w Luke 18:1; Col. 1:3; 4:2; 1 Thess. 5:17

6:18 x (Matt. 26:41)

6:18 y Phil. 1:4

6:19 z Acts 4:29; Col. 4:3

6:20 a 2 Cor. 5:20; Philem. 9

6:21 b Acts 20:4; 2 Tim. 4:12; Titus 3:12

6:21 c 1 Cor. 4:1, 2

6:22 d Col. 4:8

6:22 e 2 Cor. 1:6

Introduction to Philippians

Title

Philippians derives its name from the Greek city where the church to which it was addressed was located. Philippi was the first town in Macedonia where Paul established a church.

Author and Date

The unanimous testimony of the early church was that the Apostle Paul wrote Philippians. Nothing in the letter would have motivated a forger to write it.

The question of when Philippians was written cannot be separated from that of where it was written. The traditional view is that Philippians, along with the other Prison Epistles (Ephesians, Colossians, Philemon), was written during Paul’s first imprisonment at Rome (ca. A.D. 60–62). The most natural understanding of the references to the “palace guard” (1:13) and the “saints…of Caesar’s household” (4:22) is that Paul wrote from Rome, where the emperor lived. The similarities between the details of Paul’s imprisonment given in Acts and in the Prison Epistles also argue that those epistles were written from Rome (e.g., Paul was guarded by soldiers, Acts 28:16; cf. 1:13, 14; was permitted to receive visitors, Acts 28:30; cf. 4:18; and had the opportunity to preach the gospel, Acts 28:31; cf. 1:12–14; Eph. 6:18–20; Col. 4:2–4).

Some have held that Paul wrote the Prison Epistles during his two-year imprisonment at Caesarea (Acts 24:27). But Paul’s opportunities to receive visitors and proclaim the gospel were severely limited during that imprisonment (cf. Acts 23:35). The Prison Epistles express Paul’s hope for a favorable verdict (1:25; 2:24; cf. Philem. 22). In Caesarea, however, Paul’s only hope for release was either to bribe Felix (Acts 24:26), or agree to stand trial at Jerusalem under Festus (Acts 25:9). In the Prison Epistles, Paul expected the decision in his case to be final (1:20-23; 2:17, 23). That could not have been true at Caesarea, since Paul could and did appeal his case to the emperor.

Another alternative has been that Paul wrote the Prison Epistles from Ephesus. But at Ephesus, like Caesarea, no final decision could be made in his case because of his right to appeal to the emperor. Also, Luke was with Paul when he wrote Colossians (Col. 4:14), but he apparently was not with the apostle at Ephesus. Acts 19, which records Paul’s stay in Ephesus, is not in one of the “we sections” of Acts (see Introduction to Acts: Author and Date). The most telling argument against Ephesus as the point of origin for the Prison Epistles, however, is that there is no evidence that Paul was ever imprisoned at Ephesus.

In light of the serious difficulties faced by both the Caesarean and Ephesian views, there is no reason to reject the traditional view that Paul wrote the Prison Epistles—including Philippians—from Rome.

Paul’s belief that his case would soon be decided (2:23, 24) points to Philippians being written toward the close of the apostle’s two-year Roman imprisonment (ca. A.D. 61).

Background and Setting

Originally known as Krenides (“The Little Fountains”) because of the numerous nearby springs, Philippi (“city of Philip”) received its name from Philip II of Macedon (the father of Alexander the Great). Attracted by the nearby gold mines, Philip conquered the region in the fourth century B.C. In the second century B.C., Philippi became part of the Roman province of Macedonia.

The city existed in relative obscurity for the next two centuries until one of the most famous events in Roman history brought it recognition and expansion. In 42 B.C., the forces of Antony and Octavian defeated those of Brutus and Cassius at the Battle of Philippi, thus ending the Roman Republic and ushering in the Empire. After the battle, Philippi became a Roman colony (cf. Acts 16:12), and many veterans of the Roman army settled there. As a colony, Philippi had autonomy from the provincial government and the same rights granted to cities in Italy, including the use of Roman law, exemption from some taxes, and Roman citizenship for its residents (Acts 16:21). Being a colony was also the source of much civic pride for the Philippians, who used Latin as their official language, adopted Roman customs, and modeled their city government after that of Italian cities. Acts and Philippians both reflect Philippi’s status as a Roman colony.

Paul’s description of Christians as citizens of heaven (3:20) was appropriate, since the Philippians prided themselves on being citizens of Rome (cf. Acts 16:21). The Philippians may well have known some of the members of the palace guard (1:13) and Caesar’s household (4:22).

The church at Philippi, the first one founded by Paul in Europe, dates from the apostle’s second missionary journey (Acts 16:12–40). Philippi evidently had a very small Jewish population. Because there were not enough men to form a synagogue (the requirement was for 10 Jewish men who were heads of a household), some devout women met outside the city at a place of prayer (Acts 16:13) alongside the Gangites River. Paul preached the gospel to them and Lydia, a wealthy merchant dealing in expensive purple dyed goods (Acts 16:14), became a believer (16:14, 15). It is likely that the Philippian church initially met in her spacious home.

Satanic opposition to the new church immediately arose in the person of a demon-possessed, fortune-telling slave girl (Acts 16:16, 17). Not wanting even agreeable testimony from such an evil source, Paul cast the demon out of her (Acts 16:18). The apostle’s act enraged the girl’s masters, who could no longer sell her services as a fortune-teller (Acts 16:19). They hauled Paul and Silas before the city’s magistrates (Acts 16:20) and inflamed the civic pride of the Philippians by claiming the two preachers were a threat to Roman customs (Acts 16:20, 21). As a result, Paul and Silas were beaten and imprisoned (Acts 16:22-24).

The two preachers were miraculously released from prison that night by an earthquake, which unnerved the jailer and opened his heart and that of his household to the gospel (Acts 16:25-34). The next day the magistrates, panicking when they learned they had illegally beaten and imprisoned two Roman citizens, begged Paul and Silas to leave Philippi.

Paul apparently visited Philippi twice during his third missionary journey, once at the beginning (cf. 2 Cor. 8:1–5), and again near the end (Acts 20:6). About 4 or 5 years after his last visit to Philippi, while a prisoner at Rome, Paul received a delegation from the Philippian church. The Philippians had generously supported Paul in the past (4:15, 16), and had also contributed abundantly for the needy at Jerusalem (2 Cor. 8:1–4). Now, hearing of Paul’s imprisonment, they sent another contribution to him (4:10), and along with it Epaphroditus to minister to Paul’s needs. Unfortunately Epaphroditus suffered a near-fatal illness (2:26, 27), either while en route to Rome, or after he arrived. Accordingly, Paul decided to send Epaphroditus back to Philippi (2:25, 26) and wrote the letter to the Philippians to send back with him.

Paul had several purposes in composing this epistle. First, he wanted to express in writing his thanks for the Philippians’ gift (4:10-18). Second, he wanted the Philippians to know why he decided to return Epaphroditus to them, so they would not think his service to Paul had been unsatisfactory (2:25, 26). Third, he wanted to inform them about his circumstances at Rome (1:12-26). Fourth, he wrote to exhort them to unity (2:1, 2; 4:2). Finally, he wrote to warn them against false teachers (3:1-4:1).

Historical and Theological Themes

Since it is primarily a practical letter, Philippians contains little historical material (there are no OT quotes), apart from the momentous treatment of Paul’s spiritual autobiography (3:4-7). There is, likewise, little direct theological instruction, also with one momentous exception. The magnificent passage describing Christ’s humiliation and exaltation (2:5-11) contains some of the most profound and crucial teaching on the Lord Jesus Christ in all the Bible. The major theme of pursuing Christlikeness, as the most defining element of spiritual growth and the one passion of Paul in his own life, is presented in 3:12-14. In spite of Paul’s imprisonment, the dominant tone of the letter is joyful (1:4, 18, 25, 26; 2:2, 16-18, 28; 3:1, 3; 4:1, 4, 10).

Interpretive Challenges

The major difficulty connected with Philippians is determining where it was written (see Author and Date). The text itself presents only one significant interpretive challenge: the identity of the “enemies of the cross” (see notes on 3:18, 19).

Outline

I. Paul’s Greeting (1:1-11)

II. Paul’s Circumstances (1:12-26)

III. Paul’s Exhortations (1:27-2:18)

A. To Stand Firm Amid Persecution (1:27-30)

B. To Be United by Humility (2:1-4)

C. To Remember the Example of Christ (2:5-11)

D. To Be Light in a Dark World (2:12-18)

IV. Paul’s Companions (2:19-30)

A. Timothy (2:19-24)

B. Epaphroditus (2:25-30)

V. Paul’s Warnings (3:1-4:1)

A. Against Legalism (3:1-16)

B. Against Lawlessness (3:17-4:1)

VI. Paul’s Admonition (4:2-9)

VII. Paul’s Thankfulness (4:10-20)

VIII. Paul’s Farewell (4:21-23)

The Epistle of Paul the Apostle to the

PHILIPPIANS

Philippians 1

Greeting

1Paul and Timothy, bondservants of Jesus Christ,

To all the saints in Christ Jesus who are in Philippi, with the 1bishops and adeacons:

2Grace to you and peace from God our Father and the Lord Jesus Christ.

Thankfulness and Prayer

3bI thank my God upon every remembrance of you,

4always in cevery prayer of mine making request for you all with joy,

5dfor your fellowship in the gospel from the first day until now,

6being confident of this very thing, that He who has begun ea good work in you will complete it until the day of Jesus Christ;

7just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace.

8For God is my witness, how greatly I long for you all with the affection of Jesus Christ.

9And this I pray, that your love may abound still more and more in knowledge and all discernment,

10that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ,

11being filled with the fruits of righteousness fwhich are by Jesus Christ, gto the glory and praise of God.

Christ Is Preached

12But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel,

13so that it has become evident hto the whole 2palace guard, and to all the rest, that my chains are in Christ;

14and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear.

15Some indeed preach Christ even from envy and strife, and some also from goodwill:

163The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains;

17but the latter out of love, knowing that I am appointed for the defense of the gospel.

18What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice.

To Live Is Christ

19For I know that ithis will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ,

20according to my earnest expectation and hope that in nothing I shall be ashamed, but jwith all boldness, as always, so now also Christ will be magnified in my body, whether by life kor by death.

21For to me, to live is Christ, and to die is gain.

22But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I 4cannot tell.

235For I am hard-pressed between the two, having a ldesire to depart and be with Christ, which is mfar better.

24Nevertheless to remain in the flesh is more needful for you.

25And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith,

26that nyour rejoicing for me may be more abundant in Jesus Christ by my coming to you again.

Striving and Suffering for Christ

27Only olet your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, pwith one mind qstriving together for the faith of the gospel,

28and not in any way terrified by your adversaries, which is to them a proof of perdition, but 6to you of salvation, and that from God.

29For to you rit has been granted on behalf of Christ, snot only to believe in Him, but also to tsuffer for His sake,

30uhaving the same conflict vwhich you saw in me and now hear is in me.

Philippians 2

Unity Through Humility

1Therefore if there is any 1consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any aaffection and mercy,

2bfulfill my joy cby being like-minded, having the same love, being of done accord, of one mind.

3eLet nothing be done through selfish ambition or conceit, but fin lowliness of mind let each esteem others better than himself.

4gLet each of you look out not only for his own interests, but also for the interests of hothers.

The Humbled and Exalted Christ

5iLet this mind be in you which was also in Christ Jesus,

6who, jbeing in the form of God, did not consider it 2robbery to be equal with God,

7kbut 3made Himself of no reputation, taking the form lof a bondservant, and mcoming in the likeness of men.

8And being found in appearance as a man, He humbled Himself and nbecame oobedient to the point of death, even the death of the cross.

9pTherefore God also qhas highly exalted Him and rgiven Him the name which is above every name,

10sthat at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth,

11and tthat every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Light Bearers

12Therefore, my beloved, uas you have always obeyed, not as in my presence only, but now much more in my absence, vwork out your own salvation with wfear and trembling;

13for xit is God who works in you both to will and to do yfor His good pleasure.

14Do all things zwithout 4complaining and adisputing,5

15that you may become blameless and 6harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as blights in the world,

16holding fast the word of life, so that cI may rejoice in the day of Christ that dI have not run in vain or labored in evain.

17Yes, and if fI am being poured out as a drink offering on the sacrifice gand service of your faith, hI am glad and rejoice with you all.

18For the same reason you also be glad and rejoice with me.

Timothy Commended

19But I trust in the Lord Jesus to send iTimothy to you shortly, that I also may be encouraged when I know your 7state.

20For I have no one jlike-minded, who will sincerely care for your state.

21For all seek their own, not the things which are of Christ Jesus.

22But you know his proven character, kthat as a son with his father he served with me in the gospel.

23Therefore I hope to send him at once, as soon as I see how it goes with me.

24But I trust in the Lord that I myself shall also come shortly.

Epaphroditus Praised

25Yet I considered it necessary to send to you lEpaphroditus, my brother, fellow worker, and mfellow soldier, nbut your messenger and othe one who ministered to my need;

26psince he was longing for you all, and was distressed because you had heard that he was sick.

27For indeed he was sick almost unto death; but God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow.

28Therefore I sent him the more eagerly, that when you see him again you may rejoice, and I may be less sorrowful.

29Receive him therefore in the Lord with all gladness, and hold such men in esteem;

30because for the work of Christ he came close to death, 8not regarding his life, qto supply what was lacking in your service toward me.

Philippians 3

All for Christ

1Finally, my brethren, arejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe.

2bBeware of dogs, beware of cevil workers, dbeware of the mutilation!

3For we are ethe circumcision, fwho worship 1God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh,

4though gI also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I hmore so:

5circumcised the eighth day, of the stock of Israel, iof the tribe of Benjamin, ja Hebrew of the Hebrews; concerning the law, ka Pharisee;

6concerning zeal, lpersecuting the church; concerning the righteousness which is in the law, blameless.

7But mwhat things were gain to me, these I have counted loss for Christ.

8Yet indeed I also count all things loss nfor the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ

9and be found in Him, not having omy own righteousness, which is from the law, but pthat which is through faith in Christ, the righteousness which is from God by faith;

10that I may know Him and the qpower of His resurrection, and rthe fellowship of His sufferings, being conformed to His death,

11if, by any means, I may sattain2 to the resurrection from the dead.

Pressing Toward the Goal

12Not that I have already tattained,3 or am already uperfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me.

13Brethren, I do not count myself to have 4apprehended; but one thing I do, vforgetting those things which are behind and wreaching forward to those things which are ahead,

14xI press toward the goal for the prize of ythe upward call of God in Christ Jesus.

15Therefore let us, as many as are zmature, ahave this mind; and if in anything you think otherwise, bGod will reveal even this to you.

16Nevertheless, to the degree that we have already 5attained, clet us walk dby the same 6rule, let us be of the same mind.

Our Citizenship in Heaven

17Brethren, ejoin in following my example, and note those who so walk, as fyou have us for a pattern.

18For many walk, of whom I have told you often, and now tell you even weeping, that they are gthe enemies of the cross of Christ:

19hwhose end is destruction, iwhose god is their belly, and jwhose glory is in their shame—kwho set their mind on earthly things.

20For lour citizenship is in heaven, mfrom which we also neagerly wait for the Savior, the Lord Jesus Christ,

21owho will transform our lowly body that it may be pconformed to His glorious body, qaccording to the working by which He is able even to rsubdue all things to Himself.

Philippians 4

Be Anxious for Nothing; Think These Thoughts

1Therefore, my beloved and alonged-for brethren, bmy joy and crown, so cstand fast in the Lord, beloved.

Be United, Joyful, and in Prayer

2I implore Euodia and I implore Syntyche dto be of the same mind in the Lord.

31And I urge you also, true companion, help these women who elabored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in fthe Book of Life.

4gRejoice in the Lord always. Again I will say, rejoice!

5Let your 2gentleness be known to all men. hThe Lord is at hand.

6iBe anxious for nothing, but in everything by prayer and supplication, with jthanksgiving, let your requests be made known to God;

7and kthe peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.

Meditate on These Things

8Finally, brethren, whatever things are ltrue, whatever things are mnoble, whatever things are njust, owhatever things are pure, whatever things are plovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things.

9The things which you learned and received and heard and saw in me, these do, and qthe God of peace will be with you.

Philippian Generosity

10But I rejoiced in the Lord greatly that now at last ryour3 care for me has flourished again; though you surely did care, but you lacked opportunity.

11Not that I speak in regard to need, for I have learned in whatever state I am, sto be content:

12tI know how to 4be abased, and I know how to 5abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need.

13I can do all things uthrough 6Christ who strengthens me.

14Nevertheless you have done well that vyou shared in my distress.

15Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, wno church shared with me concerning giving and receiving but you only.

16For even in Thessalonica you sent aid once and again for my necessities.

17Not that I seek the gift, but I seek xthe fruit that abounds to your account.

18Indeed I 7have all and abound. I am full, having received from yEpaphroditus the things sent from you, za sweet-smelling aroma, aan acceptable sacrifice, well pleasing to God.

19And my God bshall supply all your need according to His riches in glory by Christ Jesus.

20cNow to our God and Father be glory forever and ever. Amen.

Greeting and Blessing

21Greet every saint in Christ Jesus. The brethren dwho are with me greet you.

22All the saints greet you, but especially those who are of Caesar’s household.

23The grace of our Lord Jesus Christ be with 8you all. Amen.

Philippians Commentaries

Philippians 1

1:1, 2 First century letters normally began by identifying the sender and the recipient with a basic greeting. One notable variation here is that Paul includes Timothy’s name because Timothy was an important gospel co-worker in and around Philippi and a trusted, corroborating witness to the truths Paul expounded.

1:1 Paul. See Introduction to Romans: Author and Date; see note on Acts 9:1. Paul wrote this letter from a Roman prison (see Introduction: Author and Date). Timothy. Timothy, Paul’s beloved son in the faith (see Introduction to 1 Timothy: Author and Date; Acts 16:1–3), was not the co-author of the letter, but possibly the one to whom Paul dictated it. Regardless, Paul had good reason for including Timothy’s name (see note on vv. 1, 2). bondservants. This denotes a willing slave who was happily and loyally linked to his master (see note on Rom. 1:1; cf. James 1:1; 2 Pet. 1:1; Jude 1). saints. See note on 1 Cor. 1:2. These were believers in the church at Philippi, including those who led the assembly. in Christ Jesus. This describes the Philippian believers’ union with Christ in His death and resurrection (see notes on Rom. 6:2–9; Gal. 2:20), which was the reason they could be called “saints.” Philippi. See Introduction: Background and Setting. bishops. Lit. “overseers”; see note on 1 Tim. 3:1. This is a term used to emphasize the leadership responsibilities of those who are elders, who are also called pastors. All 3 terms are used to describe the same men in Acts 20:28 (see note there). deacons. Lit. “those who serve”; see note on 1 Tim. 3:8.

1:2 Grace…peace. Paul’s standard greeting (see note on Rom. 1:7) reminded the believers of their relationship to God.

1:3 I thank my God. Paul’s letters usually included such commendation (see note on Gal. 1:3–5).

1:4 in every prayer…with joy. The Gr. word for “prayer” denotes a petition for, or a request made on behalf of, someone else. It was a delight for him to intercede for fellow believers.

1:5 fellowship. This can also be translated “participation” or “partnership.” Cf. 2 Cor. 8:4. from the first day. These believers eagerly assisted Paul in evangelizing Philippi from the beginning of the church there (Acts 16:12–40).

1:6 He…will complete it. The Gr. verb translated “has begun” is used only here and in Gal. 3:3—both times in reference to salvation itself. When God begins a work of salvation in a person, He finishes and perfects that work. Thus the verb “will complete” points to the eternal security of the Christian (see notes on John 6:40, 44; Rom. 5:10; 8:29–39; Eph. 1:13, 14; Heb. 7:25; 12:2). day of Jesus Christ. This phrase is not to be confused with the “Day of the Lord” (see Introduction to Joel: Historical and Theological Themes), which describes final divine judgment and wrath (cf. Is. 13:9; Joel 1:15; 2:11; 1 Thess. 5:2; 2 Pet. 3:10). “Day of Jesus Christ” is also called the “Day of Christ” (v. 10; 2:16) and the “Day of our Lord Jesus Christ” (1 Cor. 1:8), which looks to the final salvation, reward, and glorification of believers. Cf. 1 Cor. 3:10–15; 4:5; 2 Cor. 5:9, 10.

1:7 heart. A common biblical word used to describe the center of thought and feeling (cf. Prov. 4:23). defense and confirmation. Two judicial terms referring either to the first phase of Paul’s trial in Rome in which he defended his gospel ministry or in a general sense to his continual defense of the faith, which was the heart of his ministry. partakers with me of grace. See notes on v. 5. During his imprisonment, the Philippians sent Paul money and Epaphroditus’ services to support the apostle, thus sharing in God’s gracious blessing on his ministry (cf. 2:30).

1:8 affection. The word lit. refers to the internal organs, which are the part of the body that reacts to intense emotion. It became the strongest Gr. word to express compassionate love—a love that involves one’s entire being.

1:9 in knowledge. This is from the Gr. word that describes genuine, full, or advanced knowledge. Biblical love is not an empty sentimentalism but is anchored deeply in the truth of Scripture and regulated by it (cf. Eph. 5:2, 3; 1 Pet. 1:22). discernment. The Eng. word “aesthetic” comes from this Gr. word, which speaks of moral perception, insight, and the practical application of knowledge. Love is not blind, but perceptive, and it carefully scrutinizes to distinguish between right and wrong. See note on 1 Thess. 5:21, 22.

1:10 approve the…excellent. “Approve” in classical Gr. described the assaying of metals or the testing of money for authenticity (cf. Luke 12:56; 14:19). “Excellent” means “to differ.” Believers need the ability to distinguish those things that are truly important so they can establish the right priorities. sincere and without offense. “Sincere” means “genuine,” and may have originally meant “tested by sunlight.” In the ancient world, dishonest pottery dealers filled cracks in their inferior products with wax before glazing and painting them, making worthless pots difficult to distinguish from expensive ones. The only way to avoid being defrauded was to hold the pot to the sun, making the wax-filled cracks obvious. Dealers marked their fine pottery that could withstand “sun testing” as sine cera—”without wax.” “Without offense” can be translated “blameless,” referring to relational integrity. Christians are to live lives of true integrity that do not cause others to sin (see notes on Rom. 12:9; 1 Cor. 10:31, 32; 2 Cor. 1:12; cf. Rom. 14; 1 Cor. 8). the day of Christ. See note on v. 6.

1:11 fruits of righteousness. This is better translated, “the fruit righteousness produces” (see note on Rom. 1:13; cf. Prov. 11:30; Amos 6:12; James 3:17, 18). which are by Jesus Christ. See John 15:1–5; Eph. 2:10. This speaks of the salvation transformation provided by our Lord and His ongoing work of power through His Spirit in us. to the glory and praise of God. See John 15:8; Eph. 1:12–14; 3:20, 21. The ultimate end of all Paul’s prayers was that God be glorified.

1:12 things which happened to me. Paul’s difficult circumstances, namely, his journey to Rome and imprisonment there (see Introduction: Background and Setting; Acts 21–28). for the furtherance. Better translated, “for the progress,” which refers to the forward movement of something—often of armies—in spite of obstacles, dangers, and distractions. Paul’s imprisonment proved to be no hindrance to spreading the message of salvation (cf. Acts 28:30, 31). Actually, it created new opportunities (see note on 4:22).

1:13 evident…chains are in Christ. People around him recognized that Paul was no criminal, but had become a prisoner because of preaching Jesus Christ and the gospel (cf. Eph. 6:20). whole palace guard. The Gr. word for “palace,” often simply used in its transliterated form “praetorion,” can denote either a special building (e.g., a commander’s headquarters, the emperor’s palace) or the group of men in the Imperial guard. Because Paul was in a private house in Rome, “palace guard” probably refers to the members of the Imperial guard who guarded Paul day and night. Cf. Acts 28:16. all the rest. Everyone else in the city of Rome who met and heard him (cf. Acts 28:23, 24, 30, 31).

1:14 most of the brethren. With the exception of those detractors identified in vv. 15, 16, who were attacking Paul. much more bold to speak. Paul’s example of powerful witness to the gospel as a prisoner demonstrated God’s faithfulness to His persecuted children and that their imprisonment would not halt the progress of the gospel. This encouraged others to be bold and not fear imprisonment.

1:15 from envy and strife. The attitude of Paul’s detractors, who really did preach the gospel but were jealous of his apostolic power and authority, his success and immense giftedness. “Strife” connotes contention, rivalry, and conflict, which resulted when Paul’s critics began discrediting him. from goodwill. “Goodwill” speaks of satisfaction and contentment, the attitude that Paul’s supporters had for him personally and for his ministry.

1:16 selfish ambition. This describes those who were interested only in self-advancement, or who ruthlessly sought to get ahead at any cost. Paul’s detractors used his incarceration as an opportunity to promote their own prestige by accusing Paul of being so sinful the Lord had chastened him by imprisonment. not sincerely. See note on v. 10. Paul’s preacher critics did not have pure motives.

1:17 the latter out of love. Paul’s supporters were motivated by genuine affection for him and confidence in his virtue (cf. 1 Cor. 13:1, 2). appointed. The Gr. word describes a soldier’s being placed on duty. Paul was in prison because he was destined to be there by God’s will, so as to be in a strategic position to proclaim the gospel. defense of the gospel. See note on v. 7.

1:18 I rejoice…will rejoice. Paul’s joy was not tied to his circumstances or his critics (cf. Ps. 4:7, 8; Rom. 12:12; 2 Cor. 6:10). He was glad when the gospel was proclaimed with authority, no matter who received credit. He endured the unjust accusations without bitterness at his accusers. Rather, he rejoiced that they preached Christ, even in a pretense of godliness.

1:19 my deliverance. “Deliverance” is from the basic Gr. term for salvation. But it can also be rendered “well-being” or “escape,” which presents 4 possible interpretations: 1) it refers to Paul’s ultimate salvation; 2) it alludes to his deliverance from threatened execution; 3) he would finally be vindicated by the emperor’s ruling; or 4) Paul is talking about his eventual release from prison. Whatever Paul’s precise meaning, he was certain he would be freed from his temporary distress (Job 13:16; cf. Job 19:26; Pss. 22:4, 5, 8; 31:1; 33:18, 19; 34:7; 41:1). Spirit of Jesus Christ. The Holy Spirit (Rom. 8:9; Gal. 4:6). Paul had supreme confidence in the Spirit (cf. Zech. 4:6; John 14:16; Rom. 8:26; Eph. 3:20).

1:20 earnest expectation. This Gr. word indicates keen anticipation of the future, as when someone stretches his neck to see what lies ahead. Paul was very confident and excited about Christ’s promise (see Matt. 10:32). nothing…ashamed. See Is. 49:23; Rom. 9:33; cf. Pss. 25:2, 3; 40:15, 16; 119:80; Is. 1:27–29; 45:14–17; Jer. 12:13; Zeph. 3:11.

1:21 to me, to live is Christ. For Paul, life is summed up in Jesus Christ; Christ was his reason for being. See notes on 3:12–14. to die is gain. Death would relieve him of earthly burdens and let him focus totally on glorifying God (see notes on vv. 23, 24; cf. Acts 21:13).

1:22 the flesh. Cf. v. 24. Here this word refers not to one’s fallen humanness (as in Rom. 7:5, 18; 8:1), but simply to physical life (as in 2 Cor. 10:3; Gal. 2:20). fruit. See notes on Rom. 1:13. Paul knew that the only reason to remain in this world was to bring souls to Christ and build up believers to do the same. See note on 2 Cor. 4:15.

1:23 hard-pressed. The Gr. word pictures a traveler on a narrow path, a rock wall on either side allowing him to go only straight ahead. depart and be with Christ. Paul knew if he died he would have complete, conscious, intimate, unhindered fellowship with his Lord (see notes on 2 Cor. 5:1, 8; 2 Tim. 4:6–8). far better. Lit. “very much better,” the highest superlative.

1:24 more needful for you. Paul yielded his personal desire to be with his Lord for the necessity of the building of the church (see 2:3, 4).

1:25 confident…I shall remain. Paul’s conviction—not a supernatural revelation—that their need would determine that he stay on earth longer. progress…of faith. “Progress” pictures trail blazing so that an army can advance (see note on v. 12). Paul wanted to cut a new path for the Philippians to follow to victory; the increasing of their faith would result in the increasing of their joy.

1:26 rejoicing for me…in Jesus Christ. The Gr. word order is “that your rejoicing may be more abundant in Jesus Christ for me.” The point is, as Paul lived on fruitfully, their joy and confidence would overflow because of Christ’s working in him, not because of anything he himself did by his own ability.

1:27 worthy of the gospel. Believers are to have integrity, i.e., to live consistent with what they believe, teach, and preach. Cf. Eph. 4:1; Col. 1:10; 1 Thess. 2:11, 12; 4:1; Titus 2:10; 2 Pet. 3:11, 14. one spirit…one mind. This introduces Paul’s theme of unity that continues through 2:4. His call for genuine unity of heart and mind is based on 1) the necessity of oneness to win the spiritual battle for the faith (vv. 28–30); 2) the love of others in the fellowship (2:1, 2); 3) genuine humility and self-sacrifice (2:3, 4); and 4) the example of Jesus Christ who proved that sacrifice produces eternal glory (2:5–11). striving together. Lit. “to struggle along with someone.” Paul changed the metaphor from that of a soldier standing at his post (“stand fast”) to one of a team struggling for victory against a common foe. the faith of the gospel. The Christian faith as revealed by God and recorded in the Scripture (Jude 3; cf. Rom. 1:1; Gal. 1:7).

1:28 proof of perdition. When believers willingly suffer without being “terrified,” it is a sign that God’s enemies will be destroyed and eternally lost (see notes on 2 Thess. 1:4–8).

1:29 granted…to suffer. See notes on 3:10; 1 Pet. 2:19–21; cf. Matt. 5:10–12; Acts 5:41. The Gr. verb translated “granted” is from the noun for grace. Believers’ suffering is a gift of grace which brings power (2 Cor. 7:9, 10; 1 Pet. 5:10) and eternal reward (1 Pet. 4:13).

1:30 same conflict. The same kind of suffering Paul had experienced (vv. 12–14; Acts 16:22–24). you saw. This refers to what the Philippians witnessed when Paul and Silas were imprisoned at Philippi (Acts 16:19–40).

Philippians 2

2:1 consolation in Christ. “Consolation” can also be translated “encouragement,” and is from the Gr. word that means “to come alongside and help, counsel, exhort” (see notes on John 14:26; Rom. 12:1), which our beloved Lord does for His own. comfort of love. The Gr. word translated “comfort” portrays the Lord coming close and whispering words of gentle cheer or tender counsel in a believer’s ear. fellowship of the Spirit. “Fellowship” refers to the partnership, of common eternal life, provided by the indwelling Holy Spirit (1 Cor. 3:16; 12:13; 2 Cor. 13:14; 1 John 1:4–6). affection and mercy. God has extended His deep affection (see note on 1:8) and compassion to every believer (cf. Rom. 12:1; 2 Cor. 1:3; Col. 3:12) and that reality should result in unity.

2:2 fulfill my joy. This can also be translated “make my joy complete.” Paul’s joy was tied to concern for the unity of believers (cf. Heb. 13:17). like-minded. Cf. 3:15, 16; 4:2; 1 Pet. 3:8. The Gr. word means “think the same way.” This exhortation is not optional or obscure, but is repeated throughout the NT (cf. Rom. 15:5; 1 Cor. 1:10; 2 Cor. 13:11–13). same love. Believers are to love others in the body of Christ equally—not because they are all equally attractive, but by showing the same kind of sacrificial, loving service to all that was shown to them by Christ (John 15:13; Rom. 12:10; 1 John 3:17; cf. John 3:16). one accord. This may also be translated “united in spirit” and perhaps is a term specially coined by Paul. It lit. means “one-souled” and describes people who are knit together in harmony, having the same desires, passions, and ambitions. one mind. “Intent on one purpose” is an alternative translation.

2:3 selfish ambition. This Gr. word, which is sometimes rendered “strife” because it refers to factionalism, rivalry, and partisanship (see note on Gal. 5:20), speaks of the pride that prompts people to push for their own way. conceit. Lit. “empty glory,” and often translated “empty conceit.” This word refers to the pursuit of personal glory, which is the motivation for selfish ambition. lowliness of mind. This translates a Gr. word that Paul and other NT writers apparently coined. It was a term of derision, with the idea of being low, shabby, and humble (cf. 1 Cor. 15:9; 1 Tim. 1:15). esteem others better than himself. The basic definition of true humility (cf. Rom. 12:10; Gal. 5:13; Eph. 5:21; 1 Pet. 5:5).

2:5 Christ is the ultimate example of selfless humility (cf. Matt. 11:29; John 13:12–17).

2:6–11 This is the classic Christological passage in the NT, dealing with the Incarnation. It was probably sung as a hymn in the early church (see note on Col. 3:16).

2:6 being in the form of God. Paul affirms that Jesus eternally has been God. The usual Gr. word for “being” is not used here. Instead, Paul chose another term that stresses the essence of a person’s nature—his continuous state or condition. Paul also could have chosen one of two Gr. words for “form,” but he chose the one that specifically denotes the essential, unchanging character of something—what it is in and of itself. The fundamental doctrine of Christ’s deity has always encompassed these crucial characteristics (cf. John 1:1, 3, 4, 14; 8:58; Col. 1:15–17; Heb. 1:3). not…robbery. The Gr. word is translated “robbery” here because it originally meant “a thing seized by robbery.” It eventually came to mean anything clutched, embraced, or prized, and thus is sometimes translated “grasped” or “held onto.” Though Christ had all the rights, privileges, and honors of deity—which He was worthy of and could never be disqualified from—His attitude was not to cling to those things or His position but to be willing to give them up for a season. See notes on John 17:1–5. equal with God. The Gr. word for “equal” defines things that are exactly the same in size, quantity, quality, character, and number. In every sense, Jesus is equal to God and constantly claimed to be so during His earthly ministry (cf. John 5:18; 10:33, 38; 14:9; 20:28; Heb. 1:1–3).

2:7 made Himself of no reputation. This is more clearly translated “emptied Himself.” From this Gr. word comes the theological word “kenosis”; i.e., the doctrine of Christ’s self-emptying in His incarnation. This was a self-renunciation, not an emptying Himself of deity nor an exchange of deity for humanity (see notes on v. 6). Jesus did, however, renounce or set aside His privileges in several areas: 1) heavenly glory—while on earth He gave up the glory of a face-to-face relationship with God and the continuous outward display and personal enjoyment of that glory (cf. John 17:5); 2) independent authority—during His incarnation Christ completely submitted Himself to the will of His Father (see note on v. 8; cf. Matt. 26:39; John 5:30; Heb. 5:8); 3) divine prerogatives—He set aside the voluntary display of His divine attributes and submitted Himself to the Spirit’s direction (cf. Matt. 24:36; John 1:45–49); 4) eternal riches—while on earth Christ was poor and owned very little (cf. 2 Cor. 8:9); and 5) a favorable relationship with God—He felt the Father’s wrath for human sin while on the cross (cf. Matt. 27:46; see note on 2 Cor. 5:21). form of a bondservant. Again, Paul uses the Gr. word “form,” which indicates exact essence (see note on v. 6). As a true servant (see note on 1:1), Jesus submissively did the will of His Father (cf. Is. 52:13, 14). the likeness of men. Christ became more than God in a human body, but He took on all the essential attributes of humanity (Luke 2:52; Gal. 4:4; Col. 1:22), even to the extent that He identified with basic human needs and weaknesses (cf. Heb. 2:14, 17; 4:15). He became the God-Man: fully God and fully man.

2:8 in appearance as a man. This is not simply a repetition of the last phrase in v. 7, but a shift from the heavenly focus to an earthly one. Christ’s humanity is described from the viewpoint of those who saw Him. Paul is implying that although He outwardly looked like a man, there was much more to Him (His deity) than many people recognized naturally (cf. John 6:42; 8:48). He humbled Himself. After the humbling of incarnation, Jesus further humbled Himself in that He did not demand normal human rights, but subjected Himself to persecution and suffering at the hands of unbelievers (cf. Is. 53:7; Matt. 26:62–64; Mark 14:60, 61; 1 Pet. 2:23). obedient…death. Beyond even persecution, Jesus went to the lowest point or furthest extent in His humiliation in dying as a criminal, following God’s plan for Him (cf. Matt. 26:39; Acts 2:23). the cross. See notes on Matt. 27:29–50. Even further humiliation was His because Jesus’ death was not by ordinary means, but was accomplished by crucifixion—the cruelest, most excruciating, most degrading form of death ever devised. The Jews hated this manner of execution (Deut. 21:23; see note on Gal. 3:13).

2:9 Therefore God. Christ’s humiliation (vv. 5–8) and exaltation by God (vv. 9–11) are causally and inseparably linked. highly exalted Him. Christ’s exaltation was fourfold. The early sermons of the apostles affirm His resurrection and coronation (His position at the right hand of God), and allude to His intercession for believers (Acts 2:32, 33; 5:30, 31; cf. Eph. 1:20, 21; Heb. 4:15; 7:25, 26). Hebrews 4:14 refers to the final element, His ascension. The exaltation did not concern Christ’s nature or eternal place within the Trinity, but His new identity as the God-Man (cf. John 5:22; Rom. 1:4; 14:9; 1 Cor. 15:24, 25). In addition to receiving back His glory (John 17:5), Christ’s new status as the God-Man meant God gave Him privileges He did not have prior to the Incarnation. If He had not lived among men, He could not have identified with them as the interceding High-Priest. Had He not died on the cross, He could not have been elevated from that lowest degree back to heaven as the substitute for sin. name…above every name. Christ’s new name which further describes His essential nature and places Him above and beyond all comparison is “Lord.” This name is the NT synonym for OT descriptions of God as sovereign ruler. Both before (Is. 45:21–23; Mark 15:2; Luke 2:11; John 13:13; 18:37; 20:28) and after (Acts 2:36; 10:36; Rom. 14:9–11; 1 Cor. 8:6; 15:57; Rev. 17:14; 19:16) the exaltation, Scripture affirms that this was Jesus’ rightful title as the God-Man.

2:10, 11 bow…confess. The entire intelligent universe is called to worship Jesus Christ as Lord (cf. Ps. 2). This mandate includes the angels in heaven (Rev. 4:2–9), the spirits of the redeemed (Rev. 4:10, 11), obedient believers on earth (Rom. 10:9), the disobedient rebels on earth (2 Thess. 1:7–9), demons and lost humanity in hell (1 Pet. 3:18–22). The Gr. word for “confess” means “to acknowledge,” “affirm,” or “agree” which is what everyone will eventually do in response to Christ’s lordship, willingly and blessedly or unwillingly and painfully.

2:10 at the name of Jesus. “Jesus” was the name bestowed at His birth (Matt. 1:21), not His new name. The name for Jesus given in the fullest sense after His exaltation, was “Lord” (see note on v. 11).

2:11 Lord. See note on v. 9. “Lord” primarily refers to the right to rule, and in the NT it denotes mastery over or ownership of people and property. When applied to Jesus, it certainly implies His deity, but it mainly refers to sovereign authority. glory of God the Father. The purpose of Christ’s exaltation (cf. Matt. 17:5; John 5:23; 13:31, 32; 1 Cor. 15:28).

2:12 obeyed. Their faithful response to the divine commands Paul had taught them (cf. Rom. 1:5; 15:18; 2 Cor. 10:5, 6). work out your own salvation. The Gr. verb rendered “work out” means “to continually work to bring something to fulfillment or completion.” It cannot refer to salvation by works (cf. Rom. 3:21–24; Eph. 2:8, 9), but it does refer to the believer’s responsibility for active pursuit of obedience in the process of sanctification (see notes on 3:13, 14; Rom. 6:19; cf. 1 Cor. 9:24–27; 15:58; 2 Cor. 7:1; Gal. 6:7–9; Eph. 4:1; Col. 3:1–17; Heb. 6:10, 11; 12:1, 2; 2 Pet. 1:5–11). fear and trembling. The attitude with which Christians are to pursue their sanctification. It involves a healthy fear of offending God and a righteous awe and respect for Him (cf. Prov. 1:7; 9:10; Is. 66:1, 2).

2:13 God who works in you. Although the believer is responsible to work (v. 12), the Lord actually produces the good works and spiritual fruit in the lives of believers (John 15:5; 1 Cor. 12:6). This is accomplished because He works through us by His indwelling Spirit (Acts 1:8; 1 Cor. 3:16, 17; 6:19, 20; cf. Gal. 3:3). to will and to do. God energizes both the believer’s desires and his actions. The Gr. word for “will” indicates that He is not focusing on mere desires or whimsical emotions but on the studied intent to fulfill a planned purpose. God’s power makes His church willing to live godly lives (cf. Ps. 110:3). good pleasure. God wants Christians to do what satisfies Him. Cf. Eph. 1:5, 9; 2 Thess. 1:11.

2:14 without complaining and disputing. The Gr. word for “complaining” is a term that actually sounds like what it means. Its pronunciation is much like muttering or grumbling in a low tone of voice. It is an emotional rejection of God’s providence, will, and circumstances for one’s life. The word for “disputing” is more intellectual and here means “questionings,” or “criticisms” directed negatively toward God.

2:15 that you may become. This introduces the reasons believers should have the right attitude in pursuing godliness. “Become” indicates a process—they are to be growing toward something they do not yet fully possess as children of God (cf. Eph. 5:1; Titus 2:1). blameless and harmless. “Blameless” describes a life that cannot be criticized because of sin or evil. “Harmless,” which can also be translated “innocent,” describes a life that is pure, unmixed, and unadulterated with sin, much like high quality metal without any alloy (cf. Matt. 10:16; Rom. 16:19; 2 Cor. 11:3; Eph. 5:27). without fault. Can also be translated “above reproach.” In the Gr. OT, it is used several times of the kind of sacrifice to be brought to God, i.e., spotless and without blemish (cf. Num. 6:14; 19:2; 2 Pet. 3:14). crooked and perverse generation. See Deut. 32:5. “Crooked” is the word from which the Eng. “scoliosis” (curvature of the spinal column) comes. It describes something that is deviated from the standard, which is true of all who stray from God’s path (cf. Prov. 2:15; Is. 53:6). “Perverse” intensifies this meaning by referring to one who has strayed so far off the path that his deviation is severely twisted and distorted (cf. Luke 9:41). Paul applies this condition to the sinful world system. shine as lights. A metaphorical reference to spiritual character. “Shine” can be more precisely rendered “you have to shine,” which means believers must show their character in the midst of a dark culture, as the sun, moon, and stars shine in an otherwise dark sky (see notes on Matt. 5:16; 2 Cor. 4:6; Eph. 5:8).

2:16 holding fast. A slightly different translation—”holding forth”—more accurately reflects the verb in the original text. Here it refers to believers’ holding out or offering something for others to take. the word of life. The gospel which, when believed, produces spiritual and eternal life (cf. Eph. 2:1). I may rejoice. See notes on v. 2; 4:1; 1 Thess. 2:19. day of Christ. See note on 1:6. run…or labored in vain. See note on Gal. 2:2. Paul wanted to look back on his ministry and see that all his efforts were worthwhile (cf. 1 Cor. 9:27; 1 Thess. 5:12; 2 Tim. 4:7; Heb. 13:17; 3 John 4).

2:17, 18 I…rejoice…you also…rejoice. An attitude of mutual joy ought to accompany any sacrificial Christian service (see notes on 1:4, 18, 26; cf. 2 Cor. 7:4; Col. 1:24; 1 Thess. 3:9).

2:17 being poured out. From the Gr. that means “to be offered as a libation or drink offering.” Some connect this with Paul’s future martyrdom, but the verb is in the present tense, which means he is referring to his sacrificial ministry among the Philippians. drink offering. This refers to the topping off of an ancient animal sacrifice. The offerer poured wine either in front of or on top of the burning animal and the wine would be vaporized. That steam symbolized the rising of the offering to the deity for whom the sacrifice was made (cf. Ex. 29:38–41; 2 Kin. 16:13; Jer. 7:18; Hos. 9:4). Paul viewed his entire life as a drink offering, and here it was poured on the Philippians’ sacrificial service. service of your faith. “Service” comes from a word that refers to sacred, priestly service (cf. Rom. 12:1; 1 Cor. 9:13) and was so used in the Gr. OT. Paul sees the Philippians as priests who were offering their lives sacrificially and faithfully in service to God (cf. 1 Pet. 2:9).

2:19–23 Paul tells the Philippians of his plans to send Timothy to Philippi to set him forth as a model spiritual servant.

2:19 Timothy. See note on 1:1.

2:20 I have no one like-minded. See notes on v. 2. Lit. “one souled,” and often translated “kindred spirit.” Timothy was one in thought, feeling, and spirit with Paul in love for the church. He was unique in being Paul’s protege (see note on 1 Cor. 4:17; cf. 1 Tim. 1:2; 2 Tim. 1:2). Paul had no other like Timothy because, sadly, “all” the others were devoted to their own purposes rather than Christ’s. See notes on 2 Tim. 1:15.

2:23, 24 Paul was eventually released from prison (cf. Acts 28:30), after which he may have visited the church at Philippi.

2:24 in the Lord. Paul knew his plans were subject to God’s sovereignty (cf. James 4:13–17).

2:25–30 This passage is a compelling look at love and unity among believers. All the parties show selfless affection for each other.

2:25 Epaphroditus. Paul wanted to send Timothy (v. 23) and come himself (v. 24), but found it necessary to send this man, a native Philippian of whom, outside this passage, little is known. His name was a common Gr. one, taken from a familiar word that originally meant “favorite of Aphrodite” (Gr. goddess of love). Later, the name came to mean “lovely” or “loving.” He was sent to Paul with gifts (4:18) and was to remain and serve Paul as he could (v. 30). messenger. This comes from the same word that yields the Eng. “apostle.” He was not an apostle of Christ (see note on Rom. 1:1), but an apostle (“sent one”) in the broader sense (see note on Rom. 1:5) that he was an apostle of the church in Philippi, sent to Paul with their monetary love gift (see note on 1:7; cf. 2 Cor. 8:23). Paul’s sending him back to the church with this letter needed an explanation, lest they think Epaphroditus had not served Paul well.

2:26 distressed. The Gr. term describes the confused, chaotic, heavy state of restlessness that results from a time of turmoil or great trauma. Epaphroditus was more concerned about the Philippians’ worry for him than he was about his own difficult situation.

2:27 sick almost unto death. Perhaps by the time he arrived in Rome, he had become seriously ill, but now was recovered enough to go back home to labor with the church, who needed him more than Paul did.

2:28 sorrowful. More accurately translated “concern” or “anxiety.” Paul had a great burden for all the people in the churches (cf. 2 Cor. 11:2), and he was concerned here because the Philippians were so distressed about Epaphroditus (see note on 1:8).

2:29 esteem. Men like him are worthy of honor. See notes on 1 Thess. 5:12, 13.

2:30 close to death. This refers to the same thing mentioned as sickness in vv. 26, 27.

Philippians 3

3:1 Finally. Paul has reached a transition point—not a conclusion, since 44 verses remain. Cf. 4:8. rejoice in the Lord. Cf. 4:1. Paul’s familiar theme throughout the epistle (see Introduction: Historical and Theological Themes), which has already been heard in chaps. 1, 2. This, however, is the first time he adds “in the Lord,” which signifies the sphere in which the believers’ joy exists—a sphere unrelated to the circumstances of life, but related to an unassailable, unchanging relationship to the sovereign Lord. the same things. What he is about to teach them in the verses that follow, he had previously given them instruction in, regarding their opponents (cf. 1:27–30). is safe. A safeguard to protect the Philippians from succumbing to the false teachers.

3:2 dogs. During the first century, dogs roamed the streets and were essentially wild scavengers. Because dogs were such filthy animals, the Jews loved to refer to Gentiles as dogs. Yet here Paul refers to Jews, specifically the Judaizers, as dogs to describe their sinful, vicious, and uncontrolled character. For more on those who taught that circumcision was necessary for salvation, see Introduction to Galatians: Background and Setting; see notes on Acts 15:1; Gal. 2:3. evil workers. The Judaizers prided themselves on being workers of righteousness. Yet Paul described their works as evil, since any attempt to please God by one’s own efforts and draw attention away from Christ’s accomplished redemption is the worst kind of wickedness. mutilation. In contrast to the Gr. word for “circumcision,” which means “to cut around,” this term means “to cut down (off).” Like the prophets of Baal (1 Kin. 18:28) and pagans who mutilated their bodies in their frenzied rituals, which were forbidden in the OT (Lev. 19:28; 21:5; Deut. 14:1; Is. 15:2; Hos. 7:14), the Judaizers’ circumcision was, ironically, no spiritual symbol; it was merely physical mutilation (see note on Gal. 5:12).

3:3 we are the circumcision. The true people of God do not possess merely a symbol of the need for a clean heart (see note on Gen. 17:11), they actually have been cleansed of sin by God (see notes on Rom. 2:25–29). worship God in the Spirit. The first characteristic Paul uses to define a true believer. The Gr. word for “worship” means to render respectful spiritual service, while “Spirit” should have a small “s,” to indicate the inner person. See notes on John 4:23, 24. rejoice in Christ Jesus. The Gr. word for “rejoice” means “to boast with exultant joy.” The true Christian gives all the credit for all that he is to Christ (cf. Rom. 15:17; 1 Cor. 1:31; 2 Cor. 10:17; see note on v. 1). no confidence in the flesh. By “flesh” Paul is referring to man’s unredeemed humanness, his own ability and achievements apart from God (see note on Rom. 7:5). The Jews placed their confidence in being circumcised, being descendants of Abraham, and performing the external ceremonies and duties of the Mosaic law—things that could not save them (see notes on Rom. 3:20; Gal. 5:1–12). The true believer views his flesh as sinful, without any capacity to merit salvation or please God.

3:4–7 To counteract the Judaizers’ claim that certain ceremonies and rituals of Judaism were necessary for salvation, Paul described his own lofty attainments as a Jew, which were greater than those his opponents could claim, but were of no benefit for salvation.

3:5 the eighth day. Paul was circumcised on the prescribed day (Gen. 17:12; 21:4; Lev. 12:3). of Israel. All true Jews were direct descendants of Abraham, Isaac, and Jacob (Israel). Paul’s Jewish heritage was pure. of the tribe of Benjamin. Benjamin was the second son of Rachel (Gen. 35:18), and one of the elite tribes of Israel, who along with Judah, remained loyal to the Davidic dynasty and formed the southern kingdom (1 Kin. 12:21). Hebrew of the Hebrews. Paul was born to Hebrew parents and maintained the Hebrew tradition and language, even while living in a pagan city (cf. Acts 21:40; 26:4, 5). a Pharisee. The legalistic fundamentalists of Judaism, whose zeal to apply the OT Scriptures directly to life led to a complex system of tradition and works righteousness (see note on Matt. 3:7). Paul may have come from a line of Pharisees (cf. Acts 22:3; 23:6; 26:5).

3:6 zeal, persecuting the church. To the Jew, “zeal” was the highest single virtue of religion. It combines love and hate; because Paul loved Judaism, he hated whatever might threaten it (see notes on Acts 8:3; 9:1). the righteousness which is in the law. The standard of righteous living advocated by God’s law. Paul outwardly kept this, so that no one could accuse him of violation. Obviously his heart was sinful and self-righteous. He was not an OT believer, but a proud and lost legalist.

3:7 what things were gain…I have counted loss. The Gr. word for “gain” is an accounting term that means “profit.” The Gr. word for “loss” also is an accounting term, used to describe a business loss. Paul used the language of business to describe the spiritual transaction that occurred when Christ redeemed him. All his Jewish religious credentials that he thought were in his profit column, were actually worthless and damning (cf. Luke 18:9–14). Thus, he put them in his loss column when he saw the glories of Christ (cf. Matt. 13:44, 45; 16:25, 26).

3:8–11 Paul described the benefits that accrued to his profit column when he came to Christ.

3:8 knowledge of Christ Jesus. To “know” Christ is not simply to have intellectual knowledge about Him; Paul used the Gr. verb that means to know “experientially” or “personally” (cf. John 10:27; 17:3; 2 Cor. 4:6; 1 John 5:20). It is equivalent to shared life with Christ (see note on Gal. 2:20). It also corresponds to a Heb. word used of God’s knowledge of His people (Amos 3:2) and their knowledge of Him in love and obedience (Jer. 31:34; Hos. 6:3; 8:2). rubbish. The Gr. word refers to garbage or waste, and can even be translated “dung” or “manure.”

3:9 be found in Him. Paul was “in Christ” (see note on 1:1). His union with Christ was possible only because God imputed Christ’s righteousness to him so that it was reckoned by God as his own (see notes on Rom. 1:17; 3:24). not having my own righteousness…from the law. This is the proud self-righteousness of external morality, religious ritual and ceremony, and good works. It is the righteousness produced by the flesh, which cannot save from sin (Rom. 3:19, 20; Gal. 3:6–25). faith in Christ. Faith is the confident, continuous confession of total dependence on and trust in Jesus Christ for the necessary requirement to enter God’s kingdom (see note on Rom. 1:16). And that requirement is the righteousness of Christ, which God imputes to every believer (see note on Rom. 3:24).

3:10 I may know Him. See note on v. 8. Paul’s emphasis here is on gaining a deeper knowledge and intimacy with Christ. the power of His resurrection. Christ’s resurrection most graphically demonstrated the extent of His power. By raising Himself from the dead, Christ displayed His power over both the physical and spiritual worlds. fellowship of His sufferings. This refers to a partnership—a deep communion of suffering that every believer shares with Christ, who is able to comfort suffering Christians because He has already experienced the same suffering, and infinitely more (Heb. 2:18; 4:15; 12:2–4; cf. 2 Cor. 5:21; 1 Pet. 2:21–24). conformed to His death. As Christ died for the purpose of redeeming sinners, so Paul had that same purpose in a lesser sense; he lived and would willingly die to reach sinners with the gospel. His life and death, though not redemptive, were for the same purpose as his Lord’s.

3:11 by any means. Reflecting his humility, he didn’t care how God brought it to pass, but longed for death and for the fulfillment of his salvation in his resurrection body (cf. Rom. 8:23). the resurrection from the dead. Lit. “the resurrection out from the corpses.” This is a reference to the resurrection which accompanies the rapture of the church (1 Thess. 4:13–17; cf. 1 Cor. 15:42–44).

3:12–14 Paul uses the analogy of a runner to describe the Christian’s spiritual growth. The believer has not reached his goal of Christlikeness (cf. vv. 20, 21), but like the runner in a race, he must continue to pursue it. That this is the goal for every believer is also clear from Rom. 8:29; 2 Thess. 2:13, 14; 1 John 3:2 (see notes there).

3:12 Not that I have already attained. The race toward Christlikeness begins with a sense of honesty and dissatisfaction. press on. The Gr. word was used of a sprinter, and refers to aggressive, energetic action. Paul pursued sanctification with all his might, straining every spiritual muscle to win the prize (1 Cor. 9:24–27; 1 Tim. 6:12; Heb. 12:1). lay hold…laid hold of me. “Lay hold” means “to make one’s own possession.” Christ chose Paul for the ultimate purpose of conforming Paul to His glorious image (Rom. 8:29), and that is the very goal Paul pursued to attain.

3:13 apprehended. The same Gr. word translated “laid hold” in v. 12. one thing I do. Paul had reduced the whole of sanctification to the simple and clear goal of doing “one thing”—pursuing Christlikeness (see notes on 2 Cor. 11:1–3). forgetting…which are behind. The believer must refuse to rely on past virtuous deeds and achievements in ministry or to dwell on sins and failures. To be distracted by the past debilitates one’s efforts in the present.

3:14 the goal. Christlikeness here and now (see note on v. 12). the prize. Christlikeness in heaven (cf. vv. 20, 21; 1 John 3:1, 2). the upward call of God. The time when God calls each believer up to heaven and into His presence will be the moment of receiving the prize which has been an unattainable goal in earthly life.

3:15 as many as are mature. Since the spiritual perfection of Christlikeness is possible only when the believer receives the upward call, Paul is referring here to mature spirituality. He could be referring to the mature believers who were like-minded with him in this pursuit or he may also have used “mature” here to refer sarcastically to the Judaizers, who thought they had reached perfection. have this mind. A better translation is “attitude.” Believers are to have the attitude of pursuing the prize of Christlikeness. if…you think otherwise. Those who continue to dwell on the past and make no progress toward the goal. God will reveal. The Gr. word for “reveal” means “to uncover” or “unveil.” Paul left in God’s hands those who were not pursuing spiritual perfection. He knew God would reveal the truth to them eventually, even if it meant chastening (Heb. 12:5–11).

3:16 to the degree…already attained, let us walk. The Gr. word for “walk” refers to walking in line. Paul’s directive for the Philippian believers was to stay in line spiritually and keep progressing in sanctification by the same principles that had brought them to this point in their spiritual growth (cf. 1 Thess. 3:10; 1 Pet. 2:2).

3:17 my example. Lit. “be imitators of me.” Since all believers are imperfect, they need examples of less imperfect people who know how to deal with imperfection and who can model the process of pursuing the goal of Christlikeness. Paul was that model (1 Cor. 11:1; 1 Thess. 1:6). note those who so walk. The Philippian believers were to focus on other godly examples, such as Timothy and Epaphroditus (2:19, 20), and see how they conducted themselves in service to Christ.

3:18 told you often. Apparently Paul had warned the Philippians on numerous occasions about the dangers of false teachers, just as he did the Ephesians (Acts 20:28–30). weeping. Paul had a similar response as he warned the Ephesian elders about the dangers of false teachers (Acts 20:31). enemies of the cross. Implied in Paul’s language is that these men did not claim to oppose Christ, His work on the cross, or salvation by grace alone through faith alone, but they did not pursue Christlikeness in manifest godliness. Apparently, they were posing as friends of Christ, and possibly had even reached positions of leadership in the church.

3:19 These enemies of the cross could have been either Jews (the Judaizers; v. 2) or Gentile libertines—precursors of Gnosticism, who maintained a dualistic philosophy that tended toward antinomianism, which is a discarding of any moral law. end is destruction. The Gr. word for “end” refers to one’s ultimate destiny. The Judaizers were headed for eternal damnation because they depended on their works to save them. The Gentile libertines were headed for the same destiny because they trusted in their human wisdom and denied the transforming power of the gospel. god…belly. This may refer to the Judaizers’ fleshly accomplishments, which were mainly religious works. It could also refer to their observance of the dietary laws they believed were necessary for salvation. If the Gentile libertines are in view, it could easily refer to their sensual desires and fleshly appetites. As always, false teachers are evident by their wickedness. See notes on 2 Pet. 2:10–19; Jude 8–13. glory…shame. The Judaizers boasted of their self-effort; but even the best of their accomplishments were no better than filthy rags or dung (vv. 7, 8; Is. 64:6). The Gentile libertines boasted about their sin and abused Christian liberty to defend their behavior (1 Cor. 6:12). earthly things. The Judaizers were preoccupied with ceremonies, feasts, sacrifices, and other kinds of physical observances. The Gentile libertines simply loved the world itself and all the things in it (cf. James 4:4; 1 John 2:15).

3:20 our citizenship. The Gr. term refers to a colony of foreigners. In one secular source, it was used to describe a capital city that kept the names of its citizens on a register. in heaven. The place where God dwells and where Christ is present. It is the believers’ home (John 14:2, 3), where their names are registered (Luke 10:20) and their inheritance awaits (1 Pet. 1:4). Other believers are there (Heb. 12:23). We belong to the kingdom under the rule of our heavenly King, and obey heaven’s laws. Cf. 1 Pet. 2:11. eagerly wait. The Gr. verb is found in most passages dealing with the second coming and expresses the idea of waiting patiently, but with great expectation (Rom. 8:23; 2 Pet. 3:11, 12).

3:21 transform our lowly body. The Gr. word for “transform” gives us the word “schematic,” which is an internal design of something. Those who are already dead in Christ, but alive with Him in spirit in heaven (1:23; 2 Cor. 5:8; Heb. 12:23), will receive new bodies at the resurrection and rapture of the church, when those alive on earth will have their bodies transformed (see notes on Rom. 8:18–23; 1 Cor. 15:51–57; 1 Thess. 4:16). conformed to His glorious body. The believer’s new body will be like Christ’s after His resurrection, and will be redesigned and adapted for heaven (1 Cor. 15:42, 43; 1 John 3:2). subdue. The Gr. word means “to subject” and refers to arranging things in order of rank or managing something. Christ has the power both to providentially create natural laws and miraculously overrule them (1 Cor. 15:23–27).

Philippians 4

4:1 beloved and longed-for. Paul reveals his deep affection for the Philippian believers. The Gr. term for “longed-for” refers to the deep pain of separation from loved ones. my joy and crown. Paul did not derive his joy from circumstances, but from his fellow believers in Philippi (cf. 1 Thess. 2:19, 20; 3:9). The Gr. term for “crown” refers to the laurel wreath received by an athlete for winning a contest (1 Cor. 9:25) or by a person honored by his peers at a banquet as a symbol of success or a fruitful life. The Philippian believers were proof that Paul’s efforts were successful (cf. 1 Cor. 9:2). stand fast. This Gr. word was often used to describe a soldier standing at his post; here it is a military command (cf. 1:27) which is the dominant expression of vv. 1–9.

4:2 I implore. The Gr. term means “to urge,” or “to appeal.” Euodia…Syntyche. These two women were prominent church members (v. 3), who may have been among the women meeting for prayer when Paul first preached the gospel in Philippi (Acts 16:13). Apparently, they were leading two opposing factions in the church, most likely over a personal conflict. the same mind. Another possible translation is “harmony” (see note on 2:2). Spiritual stability depends on the mutual love, harmony, and peace between believers. Apparently the disunity in the Philippian church was about to destroy the integrity of its testimony.

4:3 companion. The Gr. word pictures two oxen in a yoke, pulling the same load. A companion is a partner or an equal in a specific endeavor—in this case a spiritual one. It is possible that this individual is unnamed, but it is best to take the Gr. word translated “companion” as a proper name (“Syzygos”). He was likely one of the church elders (1:1). with Clement. Nothing is known of him. Book of Life. In eternity past, God registered all the names of His elect in that book which identifies those inheritors of eternal life (see note on Rev. 3:5; cf. Dan. 12:1; Mal. 3:16, 17; Luke 10:20; Rev. 17:8; 20:12).

4:4 Rejoice in the Lord. See note on 3:1.

4:5 gentleness. This refers to contentment with and generosity toward others. It can also refer to mercy or leniency toward the faults and failures of others. It can even refer to patience in someone who submits to injustice or mistreatment without retaliating. Graciousness with humility encompasses all the above. at hand. Can refer to nearness in space or time. The context suggests nearness in space: the Lord encompasses all believers with His presence (Ps. 119:151).

4:6 Be anxious for nothing. See notes on Matt. 6:26–33. Fret and worry indicate a lack of trust in God’s wisdom, sovereignty, or power. Delighting in the Lord and meditating on His Word are a great antidote to anxiety (Ps. 1:2). in everything. All difficulties are within God’s purposes. prayer and supplication, with thanksgiving…requests. Gratitude to God accompanies all true prayer.

4:7 peace of God. See note on v. 9. Inner calm or tranquillity is promised to the believer who has a thankful attitude based on unwavering confidence that God is able and willing to do what is best for His children (cf. Rom. 8:28). surpasses all understanding. This refers to the divine origin of peace. It transcends human intellect, analysis, and insight (Is. 26:3; John 16:33). guard. A military term meaning “to keep watch over.” God’s peace guards believers from anxiety, doubt, fear, and distress. hearts…minds. Paul was not making a distinction between the two—he was giving a comprehensive statement referring to the whole inner person. Because of the believer’s union with Christ, He guards his inner being with His peace.

4:8 true. What is true is found in God (2 Tim. 2:25), in Christ (Eph. 4:20, 21), in the Holy Spirit (John 16:13), and in God’s Word (John 17:17). noble. The Gr. term means “worthy of respect.” Believers are to meditate on whatever is worthy of awe and adoration, i.e., the sacred as opposed to the profane. just. This refers to what is right. The believer is to think in harmony with God’s divine standard of holiness. pure. That which is morally clean and undefiled. lovely. The Gr. term means “pleasing” or “amiable.” By implication, believers are to focus on whatever is kind or gracious. of good report. That which is highly regarded or thought well of. It refers to what is generally considered reputable in the world, such as kindness, courtesy, and respect for others.

4:9 in me. The Philippians were to follow the truth of God proclaimed, along with the example of that truth lived by Paul before them (see note on Heb. 13:7). the God of peace. See note on Rom. 15:33; cf. 1 Cor. 14:33. God is peace (Rom. 16:20; Eph. 2:14), makes peace with sinners through Christ (2 Cor. 5:18–20), and gives perfect peace in trouble (v. 7).

4:10–19 Paul expressed his gratitude to the Philippians for their kind expressions of love and the generous gift they sent him and thus provides a powerful example of how a Christian can be content regardless of his circumstances.

4:10 at last…you lacked opportunity. About ten years had passed since the Philippians first gave a gift to Paul to help meet his needs when he was first in Thessalonica (vv. 15, 16). Paul was aware of their desire to continue to help, but he realized, within God’s providence, that they had not had the “opportunity” (season) to help.

4:11 whatever state I am. Paul defined the circumstances in the following verse. content. The Gr. term means “to be self-sufficient” or “to be satisfied.” It is the same word translated “sufficiency” in 2 Cor. 9:8. It indicates independence from any need for help (cf. Luke 3:14; 1 Thess. 4:12; 1 Tim. 6:6, 8; Heb. 13:5).

4:12 abased…abound. Paul knew how to get along with humble means (food, clothing, daily necessities) and how to live in prosperity (“to overflow”). to be full and to be hungry. The Gr. word translated “to be full” was used of feeding and fattening animals. Paul knew how to be content when he had plenty to eat and when he was deprived of enough to eat.

4:13 I can do all things. Paul uses a Gr. verb that means “to be strong” or “to have strength” (cf. Acts 19:16, 20; James 5:16). He had strength to withstand “all things” (vv. 11, 12), including both difficulty and prosperity in the material world. through Christ who strengthens me. The Gr. word for strengthen means “to put power in.” Because believers are in Christ (Gal. 2:20), He infuses them with His strength to sustain them until they receive some provision (Eph. 3:16–20; 2 Cor. 12:10).

4:14 Paul adds a word of clarification here so the Philippians would not think he was being ungrateful for their most recent gift, because of what he just wrote (vv. 11–13). shared. To join in a partnership with someone.

4:15 in the beginning of the gospel. When Paul first preached the gospel in Philippi (Acts 16:13). when I departed. When Paul first left Philippi approximately 10 years before (Acts 16:40). Macedonia. In addition to Philippi, Paul also ministered in two other towns in Macedonia: Thessalonica and Berea (Acts 17:1–14). concerning giving and receiving. Paul used 3 business terms. “Concerning” could be translated “account.” “Giving and receiving” refer to expenditures and receipts. Paul was a faithful steward of God’s resources and kept careful records of what he received and spent. but you only. Only the Philippians sent Paul provisions to meet his needs.

4:16 even in Thessalonica. See note on Acts 17:1; see also Introduction to 1 Thessalonians. Paul preached there for a few months, during his second missionary journey.

4:17 the fruit. The Gr. word can be translated “profit.” abounds to your account. The Philippians were in effect storing up for themselves treasure in heaven (Matt. 6:20). The gifts they gave to Paul were accruing eternal dividends to their spiritual account (Prov. 11:24, 25; 19:17; Luke 6:38; 2 Cor. 9:6).

4:18 Epaphroditus. See note on 2:25. a sweet-smelling aroma, an acceptable sacrifice, well-pleasing to God. In the OT sacrificial system, every sacrifice was to provide a fragrant aroma and be acceptable to God. Only if it was offered with the correct attitude would it be pleasing to Him (Gen. 8:20, 21; Ex. 29:18; Lev. 1:9, 13, 17). The Philippians’ gift was a spiritual sacrifice (cf. Rom. 12:1; 1 Pet. 2:5) that pleased God.

4:19 all your need. Paul addressed all the Philippians’ material needs, which had probably been depleted to some extent because of their gracious gift (Prov. 3:9). according to His riches. God would give increase to the Philippians in proportion to His infinite resources, not just a small amount out of His riches.

4:20 This doxology is Paul’s praise in direct response to the great truth that God supplies all the needs of the saints. In a more general sense, this is praise in response to the character of God and His faithfulness.

4:21 every saint. See note on 1:1. Instead of using the collective “all,” Paul used the individualistic “every” to declare that each saint was worthy of his concern. brethren who are with me. They certainly included Timothy and Epaphroditus (2:19, 25). Others who were preaching the gospel in Rome were present (1:14). It is possible that Tychicus, Aristarchus, Onesimus, and Jesus Justus were also there (Col. 4:7, 9–11).

4:22 Caesar’s household. A significant number of people, not limited to Caesar’s family, which would include courtiers, princes, judges, cooks, food-tasters, musicians, custodians, builders, stablemen, soldiers, accountants. Within that large group, Paul had in mind those who, through the proclamation of the gospel by members of the church at Rome, had been saved prior to his coming. Newly added to their number were those led to Christ by Paul himself, including those soldiers who were chained to him while he was a prisoner (1:13).

4:23 The common conclusion to Paul’s epistles (see note on Rom. 16:24). Amen. A confessional affirmation that underscores the preceding truth.

Philippians 1

1:1 a (1 Tim. 3:8–13)

1:1 1 Lit. overseers

1:3 b 1 Cor. 1:4

1:4 c Eph. 1:16; 1 Thess. 1:2

1:5 d (Rom. 12:13)

1:6 e (John 6:29)

1:11 f (Eph. 2:10); Col. 1:6

1:11 g John 15:8

1:13 h Phil. 4:22

1:13 2 Or Praetorium

1:16 3 NU reverses vv. 16 and 17.

1:19 i Job 13:16, LXX

1:20 j Eph. 6:19, 20

1:20 k (Rom. 14:8)

1:22 4 do not know

1:23 l (2 Cor. 5:2, 8); 2 Tim. 4:6

1:23 m (Ps. 16:11)

1:23 5 NU, M But

1:26 n 2 Cor. 1:14

1:27 o Eph. 4:1; 1 Thess. 2:12

1:27 p 1 Cor. 1:10; Eph. 4:3

1:27 q Jude 3

1:28 6 NU of your salvation

1:29 r (Matt. 5:11, 12; Acts 5:41; Rom. 5:3)

1:29 s Eph. 2:8

1:29 t (2 Tim. 3:12)

1:30 u Col. 1:29; 2:1; 1 Thess. 2:2; 1 Tim. 6:12; 2 Tim. 4:7; Heb. 10:32; 12:1

1:30 v Acts 16:19–40; Phil. 1:13; 1 Thess. 2:2

Philippians 2

2:1 a Col. 3:12

2:1 1 Or encouragement

2:2 b John 3:29

2:2 c Rom. 12:16

2:2 d Phil. 4:2

2:3 e Gal. 5:26; James 3:14

2:3 f Rom. 12:10; Eph. 5:21

2:4 g 1 Cor. 13:5

2:4 h Rom. 15:1, 2

2:5 i (Matt. 11:29); Rom. 15:3

2:6 j 2 Cor. 4:4

2:6 2 Or something to be held onto to be equal

2:7 k Ps. 22:6

2:7 l Is. 42:1

2:7 m (John 1:14); Rom. 8:3; Gal. 4:4; (Heb. 2:17)

2:7 3 emptied Himself of His privileges

2:8 n Ps. 40:6–8; Matt. 26:39; John 10:18; (Rom. 5:19)

2:8 o Heb. 5:8

2:9 p (Matt. 28:18); Heb. 2:9

2:9 q Ps. 68:18; 110:1; Is. 52:13; Acts 2:33

2:9 r Is. 9:6; Luke 1:32; Eph. 1:21

2:10 s Is. 45:23; Rom. 14:11; Rev. 5:13

2:11 t John 13:13; (Rom. 10:9; 14:9)

2:12 u Phil. 1:5, 6; 4:15

2:12 v John 6:27, 29; 2 Pet. 1:10

2:12 w Eph. 6:5

2:13 x Rom. 12:3; 1 Cor. 12:6; 15:10; 2 Cor. 3:5; Heb. 13:20, 21

2:13 y Eph. 1:5

2:14 z 1 Cor. 10:10; 1 Pet. 4:9

2:14 a Rom. 14:1

2:14 4 grumbling

2:14 5 arguing

2:15 b Matt. 5:15, 16

2:15 6 innocent

2:16 c 2 Cor. 1:14

2:16 d Gal. 2:2

2:16 e Is. 49:4; Gal. 4:11; 1 Thess. 3:5

2:17 f 2 Cor. 12:15; 2 Tim. 4:6

2:17 g Num. 28:6, 7; Rom. 15:16

2:17 h 2 Cor. 7:4

2:19 i Rom. 16:21

2:19 7 condition

2:20 j 1 Cor. 16:10; 2 Tim. 3:10

2:22 k 1 Cor. 4:17

2:25 l Phil. 4:18

2:25 m Philem. 2

2:25 n John 13:16; 2 Cor. 8:23

2:25 o 2 Cor. 11:9

2:26 p Phil. 1:8

2:30 q 1 Cor. 16:17; Phil. 4:10

2:30 8 risking

Philippians 3

3:1 a 1 Thess. 5:16

3:2 b Ps. 22:16, 20; Gal. 5:15; Rev. 22:15

3:2 c Ps. 119:115

3:2 d Rom. 2:28

3:3 e Deut. 30:6; Rom. 2:28, 29; 9:6; (Gal. 6:15)

3:3 f John 4:24; Rom. 7:6

3:3 1 NU, M in the Spirit of God

3:4 g 2 Cor. 5:16; 11:18

3:4 h 2 Cor. 11:22, 23

3:5 i Rom. 11:1

3:5 j 2 Cor. 11:22

3:5 k Acts 23:6

3:6 l Acts 8:3; 22:4, 5; 26:9–11

3:7 m Matt. 13:44

3:8 n Is. 53:11; Jer. 9:23; John 17:3; 1 Cor. 2:2; (Eph. 4:13)

3:9 o Rom. 10:3

3:9 p Rom. 1:17

3:10 q Eph. 1:19, 20

3:10 r (Rom. 6:3–5); 2 Cor. 1:5; 1 Pet. 4:13

3:11 s Acts 26:6–8; (1 Cor. 15:23; Rev. 20:5)

3:11 2 Lit. arrive at

3:12 t 1 Cor. 9:24; (1 Tim. 6:12, 19)

3:12 u Heb. 12:23

3:12 3 obtained it

3:13 v Luke 9:62

3:13 w Heb. 6:1

3:13 4 laid hold of it

3:14 x 2 Tim. 4:7

3:14 y Heb. 3:1

3:15 z Matt. 5:48; 1 Cor. 2:6

3:15 a Gal. 5:10

3:15 b Hos. 6:3; James 1:5

3:16 c Gal. 6:16

3:16 d Rom. 12:16; 15:5

3:16 5 arrived

3:16 6 NU omits rule and the rest of v. 16.

3:17 e (1 Cor. 4:16; 11:1); Phil. 4:9

3:17 f Titus 2:7, 8; 1 Pet. 5:3

3:18 g Gal. 1:7

3:19 h 2 Cor. 11:15

3:19 i 1 Tim. 6:5

3:19 j Hos. 4:7

3:19 k Rom. 8:5; Col. 3:2

3:20 l Eph. 2:6, 19; Phil. 1:27; (Col. 3:1; Heb. 12:22)

3:20 m Acts 1:11

3:20 n 1 Cor. 1:7

3:21 o (1 Cor. 15:43–53)

3:21 p 1 John 3:2

3:21 q Eph. 1:19

3:21 r (1 Cor. 15:28)

Philippians 4

4:1 a Phil. 1:8

4:1 b 2 Cor. 1:14

4:1 c 1 Cor. 16:13; Phil. 1:27

4:2 d Phil. 2:2; 3:16

4:3 e Rom. 16:3

4:3 f Ex. 32:32; Luke 10:20

4:3 1 NU, M Yes

4:4 g Rom. 12:12

4:5 h 1 Cor. 16:22; Heb. 10:25, 37; (James 5:7–9); Rev. 22:7, 20

4:5 2 graciousness or forbearance

4:6 i Ps. 55:22; Matt. 6:25; 1 Pet. 5:7

4:6 j (1 Thess. 5:17, 18)

4:7 k (Is. 26:3; John 14:27); Phil. 4:9; Col. 3:15

4:8 l Eph. 4:25

4:8 m 2 Cor. 8:21

4:8 n Deut. 16:20

4:8 o 1 Thess. 5:22; James 3:17

4:8 p 1 Cor. 13:4–7

4:9 q Rom. 15:33; Heb. 13:20

4:10 r 2 Cor. 11:9; Phil. 2:30

4:10 3 you have revived your care

4:11 s 2 Cor. 9:8; 1 Tim. 6:6, 8; Heb. 13:5

4:12 t 1 Cor. 4:11

4:12 4 live humbly

4:12 5 live in prosperity

4:13 u John 15:5

4:13 6 NU Him who

4:14 v Phil. 1:7

4:15 w 2 Cor. 11:8, 9

4:17 x Titus 3:14

4:18 y Phil. 2:25

4:18 z Heb. 13:16

4:18 a Rom. 12:1; 2 Cor. 9:12

4:18 7 Or have received all

4:19 b Ps. 23:1; 2 Cor. 9:8

4:20 c Rom. 16:27

4:21 d Gal. 1:2

4:23 8 NU your spirit

Introduction to Colossians

Title

Colossians is named for the city of Colosse, where the church it was addressed to was located. It was also to be read in the neighboring church at Laodicea (4:16).

Author and Date

Paul is identified as author at the beginning (1:1; cf. v. 23; 4:18), as customarily in his epistles. The testimony of the early church, including such key figures as Irenaeus, Clement of Alexandria, Tertullian, Origen, and Eusebius, confirms that the opening claim is genuine. Additional evidence for Paul’s authorship comes from the book’s close parallels with Philemon, which is universally accepted as having been written by Paul. Both were written (ca. A.D. 60–62) while Paul was a prisoner in Rome (4:3, 10, 18; Philem. 9, 10, 13, 23); plus the names of the same people (e.g., Timothy, Aristarchus, Archippus, Mark, Epaphras, Luke, Onesimus, and Demas) appear in both epistles, showing that both were written by the same author at about the same time. For biographical information on Paul see Introduction to Romans: Author and Date.

Background and Setting

Colosse was a city in Phrygia, in the Roman province of Asia (part of modern Turkey), about 100 mi. E of Ephesus in the region of the 7 churches of Rev. 1–3. The city lay alongside the Lycus River, not far from where it flowed into the Maender River. The Lycus Valley narrowed at Colosse to a width of about two mi., and Mt. Cadmus rose 8,000 feet above the city.

Colosse was a thriving city in the fifth century B.C. when the Persian king Xerxes (Ahasuerus, cf. Esth. 1:1) marched through the region. Black wool and dyes (made from the nearby chalk deposits) were important products. In addition, the city was situated at the junction of the main north-south and east-west trade routes. By Paul’s day, however, the main road had been rerouted through nearby Laodicea, thus bypassing Colosse and leading to its decline and the rise of the neighboring cities of Laodicea and Hierapolis.

Although Colosse’s population was mainly Gentile, there was a large Jewish settlement dating from the days of Antiochus the Great (223–187 B.C.). Colosse’s mixed population of Jews and Gentiles manifested itself both in the composition of the church and in the heresy that plagued it, which contained elements of both Jewish legalism and pagan mysticism.

The church at Colosse began during Paul’s 3-year ministry at Ephesus (Acts 19). Its founder was not Paul, who had never been there (2:1); but Epaphras (1:5–7), who apparently was saved during a visit to Ephesus, then likely started the church in Colosse when he returned home. Several years after the Colossian church was founded, a dangerous heresy arose to threaten it—one not identified with any particular historical system. It contained elements of what later became known as Gnosticism: that God is good, but matter is evil, that Jesus Christ was merely one of a series of emanations descending from God and being less than God (a belief that led them to deny His true humanity), and that a secret, higher knowledge above Scripture was necessary for enlightenment and salvation. The Colossian heresy also embraced aspects of Jewish legalism, e.g., the necessity of circumcision for salvation, observance of the ceremonial rituals of the OT law (dietary laws, festivals, Sabbaths), and rigid asceticism. It also called for the worship of angels and mystical experience. Epaphras was so concerned about this heresy that he made the long journey from Colosse to Rome (4:12, 13), where Paul was a prisoner.

This letter was written from prison in Rome (Acts 28:16–31) sometime between A.D. 60–62 and is, therefore, referred to as a Prison Epistle (along with Ephesians, Philippians, and Philemon). It may have been composed almost contemporaneously with Ephesians and initially sent with that epistle and Philemon by Tychicus (Eph. 6:21, 22; Col. 4:7, 8). See Introduction to Philippians: Author and Date for a discussion of the city from which Paul wrote. He wrote this letter to warn the Colossians against the heresy they faced, and sent the letter to them with Tychicus, who was accompanying the runaway slave Onesimus back to his master, Philemon, a member of the Colossian church (4:7–9; see Introduction to Philemon: Background and Setting). Epaphras remained behind in Rome (cf. Philem. 23), perhaps to receive further instruction from Paul.

Historical and Theological Themes

Colossians contains teaching on several key areas of theology, including the deity of Christ (1:15-20; 2:2-10), reconciliation (1:20-23), redemption (1:13, 14; 2:13, 14; 3:9-11), election (3:12), forgiveness (3:13), and the nature of the church (1:18, 24, 25; 2:19; 3:11, 15). Also, as noted above, it refutes the heretical teaching that threatened the Colossian church (chap. 2).

Interpretive Challenges

Those cults that deny Christ’s deity have seized upon the description of Him as “the firstborn over all creation” (1:15) as proof that He was a created being. Paul’s statement that believers will be “holy, and blameless, and above reproach” if they “continue in the faith” (1:22, 23) has led some to teach that believers can lose their salvation. Some have argued for the existence of purgatory based on Paul’s statement, “I…fill up in my flesh what is lacking in the afflictions of Christ” (1:24), while others see support for baptismal regeneration (2:12). The identity of the “epistle from Laodicea” (4:16) has also prompted much discussion. These issues will be treated in the notes.

Outline

I. Personal Matters (1:1-14)

A. Paul’s Greeting (1:1, 2)

B. Paul’s Thankfulness (1:3-8)

C. Paul’s Prayer (1:9-14)

II. Doctrinal Instruction (1:15-2:23)

A. About Christ’s Deity (1:15-23)

B. About Paul’s Ministry (1:24-2:7)

C. About False Philosophy (2:8-23)

III. Practical Exhortations (3:1-4:18)

A. Christian Conduct (3:1-17)

B. Christian Households (3:18-4:1)

C. Christian Speech (4:2-6)

D. Christian Friends (4:7-18)

The Glories of Christ

“Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God…” (2 Cor. 3:5)

One of the great tenets of Scripture is the claim that Jesus Christ is completely sufficient for all matters of life and godliness (2 Pet. 1:3, 4)! He is sufficient for creation (Col. 1:16, 17), salvation (Heb. 10:10-12), sanctification (Eph. 5:26, 27), and glorification (Rom. 8:30). So pure is He that there is no blemish, stain, spot of sin, defilement, lying, deception, corruption, error, or imperfection (1 Pet. 1:18-20).

So complete is He that there is no other God besides Him (Is. 45:5); He is the only begotten Son (John 1:14, 18); all the treasures of wisdom and knowledge are in Him (Col. 2:3); the fullness of the Godhead dwells bodily in Him (Col. 2:9); He is heir of all things (Heb. 1:2); He created all things and all things were made by Him, through Him, and for Him (Col. 1:16); He upholds all things by the word of His power (Col. 1:17; Heb. 1:3); He is the firstborn of all creation (Col. 1:15); He is the exact representation of God (Heb. 1:3).

He is the only Mediator between God and man; He is the Sun that enlightens; the Physician that heals; the Wall of Fire that defends; the Friend that comforts; the Pearl that enriches; the Ark that supports; and the Rock to sustain under the heaviest of pressures; He is seated at the right hand of the throne of the Majesty on high (Heb. 1:3; 8:1); He is better than the angels (Heb. 1:4-14); better than Moses; better than Aaron; better than Joshua; better than Melchizedek; better than all the prophets; greater than Satan (Luke 4:1-12); and stronger than death (1 Cor. 15:55).

He has no beginning and no end (Rev. 1:17, 18); He is the spotless Lamb of God; He is our Peace (Eph. 2:14); He is our Hope (1 Tim. 1:1); He is our Life (Col. 3:4); He is the living and true Way (John 14:6); He is the Strength of Israel (1 Sam. 15:29); He is the Root and Offspring of David, the Bright and Morning Star (Rev. 22:16); He is Faithful and True (Rev. 19:11); He is the Author and Finisher of our faith (Heb. 12:1, 2); He is the Captain of our Salvation (Heb. 2:10); He is the Champion; He is the Elect One (Is. 42:1); He is the Apostle and High-Priest of our confession (Heb. 3:1); He is the Righteous Servant (Is. 53:11).

He is the Lord of Hosts, the Redeemer—the Holy One of Israel, the God of the whole earth (Is. 54:5); He is the Man of Sorrows (Is. 53:3); He is the Light; He is the Son of Man (Matt. 20:28); He is the Vine; He is the Bread of Life; He is the Door; He is Lord (Phil. 2:10-13); He is Prophet, Priest and King (Heb. 1:1-3); He is our Sabbath rest (Heb. 4:9); He is our Righteousness (Jer. 23:6); He is the Wonderful Counselor, the Mighty God, the Everlasting Father, the Prince of Peace (Is. 9:6); He is the Chief Shepherd (1 Pet. 5:4); He is Lord God of hosts; He is Lord of the nations; He is the Lion of Judah; the Living Word; the Rock of Salvation; the Eternal Spirit; He is the Ancient of Days; Creator and Comforter; Messiah; and He is the great I AM (John 8:58)!

The Epistle of Paul the Apostle to the

COLOSSIANS

Colossians 1

Greeting

1Paul, aan apostle of Jesus Christ by the will of God, and Timothy our brother, The Glories of Christ

2To the saints band faithful brethren in Christ who are in Colosse:

cGrace to you and peace from God our Father 1and the Lord Jesus Christ.

Their Faith in Christ

3dWe give thanks to the God and Father of our Lord Jesus Christ, praying always for you,

4esince we heard of your faith in Christ Jesus and of fyour love for all the saints;

5because of the hope gwhich is laid up for you in heaven, of which you heard before in the word of the truth of the gospel,

6which has come to you, has it has also in all the world, and iis bringing forth 2fruit, as it is also among you since the day you heard and knew jthe grace of God in truth;

7as you also learned from kEpaphras, our dear fellow servant, who is la faithful minister of Christ on your behalf,

8who also declared to us your mlove in the Spirit.

Preeminence of Christ

9nFor this reason we also, since the day we heard it, do not cease to pray for you, and to ask othat you may be filled with pthe knowledge of His will qin all wisdom and spiritual understanding;

10rthat you may walk worthy of the Lord, sfully pleasing Him, tbeing fruitful in every good work and increasing in the uknowledge of God;

11vstrengthened with all might, according to His glorious power, wfor all patience and longsuffering xwith joy;

12ygiving thanks to the Father who has qualified us to be partakers of zthe inheritance of the saints in the light.

13He has delivered us from athe power of darkness band 3conveyed us into the kingdom of the Son of His love,

14cin whom we have redemption 4through His blood, the forgiveness of sins.

15He is dthe image of the invisible God, ethe firstborn over all creation.

16For fby Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or gdominions or 5principalities or 6powers. All things were created hthrough Him and for Him.

17iAnd He is before all things, and in Him jall things consist.

18And kHe is the head of the body, the church, who is the beginning, lthe firstborn from the dead, that in all things He may have the preeminence.

Reconciled in Christ

19For it pleased the Father that min Him all the fullness should dwell,

20and nby Him to reconcile oall things to Himself, by Him, whether things on earth or things in heaven, phaving made peace through the blood of His cross.

21And you, qwho once were alienated and enemies in your mind rby wicked works, yet now He has sreconciled

22tin the body of His flesh through death, uto present you holy, and blameless, and above reproach in His sight—

23if indeed you continue vin the faith, grounded and steadfast, and are wnot moved away from the hope of the gospel which you heard, xwhich was preached to every creature under heaven, yof which I, Paul, became a minister.

Sacrificial Service for Christ

24zI now rejoice in my sufferings afor you, and fill up in my flesh bwhat is lacking in the afflictions of Christ, for cthe sake of His body, which is the church,

25of which I became a minister according to dthe 7stewardship from God which was given to me for you, to fulfill the word of God,

26ethe 8mystery which has been hidden from ages and from generations, fbut now has been revealed to His saints.

27gTo them God willed to make known what are hthe riches of the glory of this mystery among the Gentiles: 9which is iChrist in you, jthe hope of glory.

28Him we preach, kwarning every man and teaching every man in all wisdom, lthat we may present every man perfect in Christ Jesus.

29To this end I also labor, striving according to His working which works in me mmightily.

Colossians 2

Not Philosophy but Christ

1For I want you to know what a great aconflict1 I have for you and those in Laodicea, and for as many as have not seen my face in the flesh,

2that their hearts may be encouraged, being knit together in love, and attaining to all riches of the full assurance of understanding, to the knowledge of the mystery of God, 2both of the Father and of Christ,

3bin whom are hidden all the treasures of wisdom and knowledge.

4Now this I say clest anyone should deceive you with persuasive words.

5For dthough I am absent in the flesh, yet I am with you in spirit, rejoicing 3to see eyour good order and the fsteadfastness of your faith in Christ.

6gAs you therefore have received Christ Jesus the Lord, so walk in Him,

7hrooted and built up in Him and established in the faith, as you have been taught, abounding 4in it with thanksgiving.

8Beware lest anyone 5cheat you through philosophy and empty deceit, according to ithe tradition of men, according to the jbasic principles of the world, and not according to Christ.

9For kin Him dwells all the fullness of the Godhead 6bodily;

10and you are complete in Him, who is the lhead of all 7principality and power.

Not Legalism but Christ

11In Him you were also mcircumcised with the circumcision made without hands, by nputting off the body 8of the sins of the flesh, by the circumcision of Christ,

12oburied with Him in baptism, in which you also were raised with Him through pfaith in the working of God, qwho raised Him from the dead.

13And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses,

14rhaving wiped out the 9handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross.

15sHaving disarmed tprincipalities and powers, He made a public spectacle of them, triumphing over them in it.

16So let no one ujudge you in food or in drink, or regarding a 10festival or a new moon or sabbaths,

17vwhich are a shadow of things to come, but the 11substance is of Christ.

18Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has 12not seen, vainly puffed up by his fleshly mind,

19and not holding fast to wthe Head, from whom all the body, nourished and knit together by joints and ligaments, xgrows with the increase that is from God. Titles of Christ

2013Therefore, if you ydied with Christ from the basic principles of the world, zwhy, as though living in the world, do you subject yourselves to regulations—

21a“Do not touch, do not taste, do not handle,”

22which all concern things which perish with the using—baccording to the commandments and doctrines of men?

23cThese things indeed have an appearance of wisdom in self-imposed religion, false humility, and 14neglect of the body, but are of no value against the indulgence of the flesh.

Colossians 3

Not Carnality but Christ

1If then you were araised with Christ, seek those things which are above, bwhere Christ is, sitting at the right hand of God.

2Set your mind on things above, not on things on the cearth.

3dFor you died, eand your life is hidden with Christ in God.

4fWhen Christ who is gour life appears, then you also will appear with Him in hglory.

5iTherefore put to death jyour members which are on the earth: kfornication, uncleanness, passion, evil desire, and covetousness, lwhich is idolatry.

6mBecause of these things the wrath of God is coming upon nthe sons of disobedience,

7oin which you yourselves once walked when you lived in them.

8pBut now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth.

9Do not lie to one another, since you have put off the old man with his deeds,

10and have put on the new man who qis renewed in knowledge raccording to the image of Him who screated him,

11where there is neither tGreek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, ubut Christ is all and in all.

Character of the New Man

12Therefore, vas the elect of God, holy and beloved, wput on tender mercies, kindness, humility, meekness, longsuffering;

13xbearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do.

14yBut above all these things zput on love, which is the abond of perfection.

15And let bthe peace of God rule in your hearts, cto which also you were called din one body; and ebe thankful.

16Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another fin psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

17And gwhatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

The Christian Home

(cf. Eph. 5:21—6:9)

18hWives, submit to your own husbands, ias is fitting in the Lord.

19jHusbands, love your wives and do not be kbitter toward them.

20lChildren, obey your parents min all things, for this is well pleasing to the Lord.

21nFathers, do not provoke your children, lest they become discouraged.

22oBondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God.

23pAnd whatever you do, do it heartily, as to the Lord and not to men,

24qknowing that from the Lord you will receive the reward of the inheritance; rfor1 you serve the Lord Christ.

25But he who does wrong will be repaid for what he has done, and sthere is no partiality.

Colossians 4

Christian Graces; Final Greetings

1Masters,a give your bondservants what is just and fair, knowing that you also have a Master in heaven.

Christian Graces

2bContinue earnestly in prayer, being vigilant in it cwith thanksgiving;

3dmeanwhile praying also for us, that God would eopen to us a door for the word, to speak fthe 1mystery of Christ, gfor which I am also in chains,

4that I may make it manifest, as I ought to speak.

5hWalk in iwisdom toward those who are outside, jredeeming the time.

6Let your speech always be kwith grace, lseasoned with salt, mthat you may know how you ought to answer each one.

Final Greetings

(cf. Eph. 6:21, 22)

7nTychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me.

8oI am sending him to you for this very purpose, that 2he may know your circumstances and comfort your hearts,

9with pOnesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here.

10qAristarchus my fellow prisoner greets you, with rMark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him),

11and Jesus who is called Justus. These are my only fellow workers for the kingdom of God who are of the circumcision; they have proved to be a comfort to me.

12sEpaphras, who is one of you, a bondservant of Christ, greets you, always tlaboring fervently for you in prayers, that you may stand uperfect and 3complete in all the will of God.

13For I bear him witness that he has a great 4zeal for you, and those who are in Laodicea, and those in Hierapolis.

14vLuke the beloved physician and wDemas greet you.

15Greet the brethren who are in Laodicea, and 5Nymphas and xthe church that is in 6his house.

Closing Exhortations and Blessing

16Now when ythis epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea.

17And say to zArchippus, “Take heed to athe ministry which you have received in the Lord, that you may fulfill it.”

18bThis salutation by my own hand—Paul. cRemember my chains. Grace be with you. Amen.

Colossians Commentaries

Colossians 1

1:1 Paul. For details on the Apostle Paul, see Introduction to Romans: Author and Date; see note on Acts 9:1. Timothy. Paul’s co-laborer and true child in the faith (see Introduction to 1 Timothy: Background and Setting; see note on Acts 16:1) was able to be with him because, although Paul was a prisoner, he had personal living quarters (Acts 28:16–31).

Col. 1:1

The Glories of Christ

“Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God…” (2 Cor. 3:5)

One of the great tenets of Scripture is the claim that Jesus Christ is completely sufficient for all matters of life and godliness (2 Pet. 1:3, 4)! He is sufficient for creation (Col. 1:16, 17), salvation (Heb. 10:10-12), sanctification (Eph. 5:26, 27), and glorification (Rom. 8:30). So pure is He that there is no blemish, stain, spot of sin, defilement, lying, deception, corruption, error, or imperfection (1 Pet. 1:18-20).

So complete is He that there is no other God besides Him (Is. 45:5); He is the only begotten Son (John 1:14, 18); all the treasures of wisdom and knowledge are in Him (Col. 2:3); the fullness of the Godhead dwells bodily in Him (Col. 2:9); He is heir of all things (Heb. 1:2); He created all things and all things were made by Him, through Him, and for Him (Col. 1:16); He upholds all things by the word of His power (Col. 1:17; Heb. 1:3); He is the firstborn of all creation (Col. 1:15); He is the exact representation of God (Heb. 1:3).

He is the only Mediator between God and man; He is the Sun that enlightens; the Physician that heals; the Wall of Fire that defends; the Friend that comforts; the Pearl that enriches; the Ark that supports; and the Rock to sustain under the heaviest of pressures; He is seated at the right hand of the throne of the Majesty on high (Heb. 1:3; 8:1); He is better than the angels (Heb. 1:4-14); better than Moses; better than Aaron; better than Joshua; better than Melchizedek; better than all the prophets; greater than Satan (Luke 4:1-12); and stronger than death (1 Cor. 15:55).

He has no beginning and no end (Rev. 1:17, 18); He is the spotless Lamb of God; He is our Peace (Eph. 2:14); He is our Hope (1 Tim. 1:1); He is our Life (Col. 3:4); He is the living and true Way (John 14:6); He is the Strength of Israel (1 Sam. 15:29); He is the Root and Offspring of David, the Bright and Morning Star (Rev. 22:16); He is Faithful and True (Rev. 19:11); He is the Author and Finisher of our faith (Heb. 12:1, 2); He is the Captain of our Salvation (Heb. 2:10); He is the Champion; He is the Elect One (Is. 42:1); He is the Apostle and High-Priest of our confession (Heb. 3:1); He is the Righteous Servant (Is. 53:11).

He is the Lord of Hosts, the Redeemer—the Holy One of Israel, the God of the whole earth (Is. 54:5); He is the Man of Sorrows (Is. 53:3); He is the Light; He is the Son of Man (Matt. 20:28); He is the Vine; He is the Bread of Life; He is the Door; He is Lord (Phil. 2:10-13); He is Prophet, Priest and King (Heb. 1:1-3); He is our Sabbath rest (Heb. 4:9); He is our Righteousness (Jer. 23:6); He is the Wonderful Counselor, the Mighty God, the Everlasting Father, the Prince of Peace (Is. 9:6); He is the Chief Shepherd (1 Pet. 5:4); He is Lord God of hosts; He is Lord of the nations; He is the Lion of Judah; the Living Word; the Rock of Salvation; the Eternal Spirit; He is the Ancient of Days; Creator and Comforter; Messiah; and He is the great I AM (John 8:58)!

1:2 saints. Those who have been separated from sin and set apart to God—the believers in Colosse (see note on 1 Cor. 1:2). faithful. A word used in the NT exclusively for believers. Cf. v. 4. Colosse. One of 3 cities in the Lycus River valley in the region of Phyrgia, in the Roman province of Asia (part of modern Turkey), about 100 mi. E of Ephesus (see Introduction: Background and Setting). Grace…and peace. Paul’s greeting in all 13 of his epistles (see note on Rom. 1:7).

1:3 God and Father of our Lord Jesus Christ. This designation was often used to show that Jesus was one in nature with God, as any true son is with his father. It was an affirmation of Christ’s deity (cf. Rom. 15:6; 2 Cor. 1:3; 11:13; Eph. 1:3; 3:14; 1 Pet. 1:3).

1:4 faith in Christ Jesus. For discussion of saving faith see notes on Rom. 1:16; 10:4–17; James 2:14–26. love for all the saints. Cf. v. 8. One of the visible fruits of true saving faith is love for fellow believers (John 13:34, 35; Gal. 5:22; 1 John 2:10; 3:14–16).

1:5 the hope which is laid up. The believer’s hope is inseparable from his faith. See notes on Rom. 5:2; 1 Pet. 1:3–5. the gospel. See note on Rom. 1:1. The Gr. word lit. means “good news,” and was used in classical Greek to express the good news of victory in a battle. The gospel is the good news of Christ’s victory over Satan, sin, and death.

1:6 in all the world. Cf. v. 23, “every creature under heaven.” The gospel was never intended for an exclusive group of people; it is good news for the whole world (Matt. 24:14; 28:19, 20; Mark 16:15; Rom. 1:8, 14, 16; 1 Thess. 1:8). It transcends all ethnic, geographic, cultural, and political boundaries. fruit. Refers to the saving effect of gospel preaching and to the growth of the church. See notes on Rom. 1:13; Phil. 1:22; cf. Matt. 13:3–8, 31, 32.

1:7 Epaphras. The likely founder of the church at Colosse (see Introduction: Background and Setting).

1:9 the knowledge of His will. The Gr. word for “knowledge” is the usual one, with an added preposition that intensifies its meaning. This is not an inner impression or feeling, but a deep and thorough knowledge of the will of God that is finally and completely revealed in the Word of God (3:16; Eph. 5:17; 1 Thess. 4:3; 5:18; 1 Tim. 2:4; 1 Pet. 2:13, 15; 4:19). wisdom and spiritual understanding. “Spiritual” modifies both “wisdom” (the ability to accumulate and organize principles from Scripture) and “understanding” (the application of those principles to daily living).

1:10 walk worthy. This is a key NT concept which calls the believer to live in a way that is consistent with his identification with the Lord who saved him. See notes on Eph. 4:1; Phil. 1:27. being fruitful in every good work. See notes on Rom. 1:13; Phil. 4:17. Spiritual fruit is the by-product of a righteous life. The Bible identifies spiritual fruit as leading people to Christ (1 Cor. 16:15), praising God (Heb. 13:15), giving money (Rom. 15:26–28), living a godly life (Heb. 12:11), and displaying holy attitudes (Gal. 5:22, 23). increasing in the knowledge of God. Spiritual growth cannot occur apart from this knowledge (1 Pet. 2:2; 2 Pet. 3:18). The evidences of spiritual growth include a deeper love for God’s Word (Ps. 119:97), a more perfect obedience (1 John 2:3–5), a strong doctrinal foundation (1 John 2:12–14), an expanding faith (2 Thess. 1:3; cf. 2 Cor. 10:5), and a greater love for others (Phil. 1:9).

1:11 strengthened with all might. See notes on Eph. 3:16–20. patience and longsuffering. These terms are closely related and refer to the attitude one has during trials. “Patience” looks more at enduring difficult circumstances while “longsuffering” looks at enduring difficult people.

1:12 qualified us. The Gr. word means “to make sufficient,” “to empower,” or “to authorize.” God qualifies us only through the finished work of the Savior. Apart from God’s grace through Jesus Christ, all people would be qualified only to receive His wrath. inheritance. Lit. “for the portion of the lot.” Each believer will receive his own individual portion of the total divine inheritance (see note on Rom. 8:17), an allusion to the partitioning of Israel’s inheritance in Canaan (cf. Num. 26:52–56; 33:51–54; Josh. 14:1, 2). See notes on 1 Pet. 1:3–5. in the light. Scripture represents “light” intellectually as divine truth (Ps. 119:130) and morally as divine purity (Eph. 5:8–14; 1 John 1:5). The saints’ inheritance exists in the spiritual realm of truth and purity where God Himself dwells (1 Tim. 6:16). Light, then, is a synonym for God’s kingdom. Cf. John 8:12; 2 Cor. 4:6; Rev. 21:23; 22:5.

1:13 delivered us. The Gr. term means “to draw to oneself” or “to rescue,” and refers to the believer’s spiritual liberation by God from Satan’s kingdom, which, in contrast to the realm of light with truth and purity, is the realm of darkness (cf. Luke 22:53) with only deception and wickedness (1 John 2:9, 11). See note on Acts 26:18. kingdom. In its basic sense, a group of people ruled by a king. More than just the future, earthly millennial kingdom, this everlasting kingdom (2 Pet. 1:11) speaks of the realm of salvation in which all believers live in current and eternal spiritual relationship with God under the care and authority of Jesus Christ (see note on Matt. 3:2). the Son of His love. Cf. Matt. 3:17; 12:18; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; Eph. 1:6; 2 Pet. 1:17; see notes on John 17:23–26. The Father gave this kingdom to the Son He loves, as an expression of eternal love. That means that every person the Father calls and justifies is a love gift from Him to the Son. See notes on John 6:37, 44.

1:14 redemption. The Gr. word means “to deliver by payment of a ransom,” and was used of freeing slaves from bondage. Here it refers to Christ freeing believing sinners from slavery to sin (cf. Eph. 1:7; 1 Cor. 1:30; see note on Rom. 3:24). through His blood. Cf. v. 20. A reference, not limited to the fluid as if the blood had saving properties in its chemistry, but an expression pointing to the totality of Christ’s atoning work as a sacrifice for sin. This is a frequently used metonym in the NT (see Eph. 1:7; 2:13; Heb. 9:14; 1 Pet. 1:19). The word “cross” (as in v. 20) is used similarly to refer to the whole atoning work (see 1 Cor. 1:18; Gal. 6:12, 14; Eph. 2:16). See note on Rom. 5:9. the forgiveness of sins. The Gr. word is a composite of two words that mean “to pardon” or “grant remission of a penalty.” Cf. Ps. 103:12; Mic. 7:19; Eph. 1:7; see notes on 2 Cor. 5:19–21.

1:15–20 One component in the heresy threatening the Colossian church was the denial of the deity of Christ. Paul combats that damning element of heresy with an emphatic defense of Christ’s deity.

1:15 image of the invisible God. See note on Heb. 1:3. The Gr. word for “image” is eiko¯n, from which the Eng. word “icon” derives. It means, “copy” or “likeness.” Jesus Christ is the perfect image—the exact likeness—of God and is in the very form of God (Phil. 2:6; cf. John 1:14; 14:9), and has been so from all eternity. By describing Jesus in this manner, Paul emphasizes that He is both the representation and manifestation of God. Thus, He is fully God in every way (cf. 2:9; John 8:58; 10:30–33; Heb. 1:8). the firstborn over all creation. Cf. v. 18. The Gr. word for “firstborn” can refer to one who was born first chronologically, but most often refers to preeminence in position, or rank (see note on Heb. 1:6; cf. Rom. 8:29). In both Greek and Jewish culture, the firstborn was the ranking son who had received the right of inheritance from his father, whether he was born first or not. It is used of Israel who, not being the first nation, was however the preeminent nation (cf. Ex. 4:22; Jer. 31:9). Firstborn in this context clearly means highest in rank, not first created (cf. Ps. 89:27; Rev. 1:5) for several reasons: 1) Christ cannot be both “first begotten” and “only begotten” (cf. John 1:14, 18; 3:16, 18; 1 John 4:9); 2) when the “firstborn” is one of a class, the class is in the plural form (cf. v. 18; Rom. 8:29), but “creation,” the class here, is in a singular form; 3) if Paul was teaching that Christ was a created being, he was agreeing with the heresy he was writing to refute; and 4) it is impossible for Christ to be both created, and the Creator of everything (v. 16). Thus Jesus is the firstborn in the sense that He has the preeminence (v. 18) and possesses the right of inheritance “over all creation” (cf. Heb. 1:2; Rev. 5:1–7, 13). He existed before the creation and is exalted in rank above it. See notes on Ps. 2:7; Rom. 8:29.

1:16 thrones or dominions or principalities or powers. Cf. 2:15; Rom. 8:38; Eph. 1:21; 3:10; 6:12; 1 Pet. 3:22; Jude 6. These are various categories of angels whom Christ created and rules over. There is no comment regarding whether they are holy or fallen, since He is Lord of both groups. The false teachers had incorporated into their heresy the worship of angels (see note on 2:18), including the lie that Jesus was one of them, merely a spirit created by God and inferior to Him. Paul rejected that and made it clear that angels, whatever their rank, whether holy or fallen, are mere creatures, and their Creator is none other than the preeminent One, the Lord Savior, Jesus Christ. The purpose of his catalog of angelic ranks is to show the immeasurable superiority of Christ over any being the false teachers might suggest. All things were created through Him and for Him. Cf. Rom. 11:33–36. See notes on John 1:3; Heb. 1:2. As God, Jesus created the material and spiritual universe for His pleasure and glory.

1:17 He is before all things. When the universe had its beginning, Christ already existed, thus by definition He must be eternal (Mic. 5:2; John 1:1, 2; 8:58; 1 John 1:1; Rev. 22:13). consist. Lit. “to hold together.” Christ sustains the universe, maintaining the power and balance necessary to life’s existence and continuity (cf. Heb. 1:3).

1:18 head of the body. Cf. 2:19. Paul uses the human body as a metaphor for the church, of which Christ serves as the “head.” Just as a body is controlled from the brain, so Christ controls every part of the church and gives it life and direction. Cf. Eph. 4:15; 5:23. For a detailed discussion of the church as a body, see notes on 1 Cor. 12:4–27. the beginning. This refers to both source and preeminence. The church had its origins in the Lord Jesus (Eph. 1:4), and He gave life to the church through His sacrificial death and resurrection to become its Sovereign. the firstborn from the dead. See note on v. 15. Jesus was the first chronologically to be resurrected, never to die again. Of all who have been or ever will be raised from the dead, and that includes all men (John 5:28, 29), Christ is supreme (see notes on v. 15; Phil. 2:8–11).

1:19 all the fullness. A term likely used by those in the Colossian heresy to refer to divine powers and attributes they believed were divided among various emanations (see Introduction: Background and Setting). Paul countered that by asserting that the fullness of deity—all the divine powers and attributes—was not spread out among created beings, but completely dwelt in Christ alone (cf. 2:9).

1:20 reconcile all things to Himself. The Gr. word for “reconcile” means “to change” or “exchange.” Its NT usage refers to a change in the sinner’s relationship to God. See notes on Rom. 5:10; 2 Cor. 5:18–21. Man is reconciled to God when God restores man to a right relationship with Him through Jesus Christ. An intensified form for “reconcile” is used in this verse to refer to the total and complete reconciliation of believers and ultimately “all things” in the created universe (cf. Rom. 8:21; 2 Pet. 3:10–13; Rev. 21:1). This text does not teach that, as a result, all will believe; rather it teaches that all will ultimately submit (cf. Phil. 2:9–11). having made peace. See note on Rom. 5:1. God and those He saved are no longer at enmity with each other. the blood of His cross. See note on v. 14.

1:21 alienated…enemies. The Gr. term for “alienated” means “estranged,” “cut off,” or “separated.” Before they were reconciled, all people were completely estranged from God (cf. Eph. 2:12, 13). The Gr. word for “enemies” can also be translated “hateful.” Unbelievers hate God and resent His holy standard because they love “wicked works” (cf. John 3:19, 20; 15:18, 24, 25). Actually, there is alienation from both sides, since God “hates all workers of iniquity” (Ps. 5:5). reconciled. See note on v. 20.

1:21, 22 reconciled…through death. Christ’s substitutionary death on the cross that paid the full penalty for the sin of all who believe made reconciliation possible and actual. See notes on 2 Cor. 5:18–21; cf. Rom. 3:25; 5:9, 10; 8:3.

1:22 holy…in His sight. “Holy” refers to the believer’s positional relationship to God—he is separated from sin and set apart to God by imputed righteousness. This is justification (see notes on Rom. 3:24–26; Phil. 3:8, 9). As a result of the believer’s union with Christ in His death and resurrection, God considers Christians as holy as His Son (Eph. 1:4; 2 Cor. 5:21). Christians are also “blameless” (without blemish) and “above reproach” (no one can bring a charge against them; Rom. 8:33; cf. Phil. 2:15). We are to be presented to Christ, when we meet Him, as a chaste bride (Eph. 5:25–27; 2 Cor. 11:2).

1:23 continue in the faith. Cf. Acts 11:23; 14:22. Those who have been reconciled will persevere in faith and obedience because, in addition to being declared righteous, they are actually made new creatures (2 Cor. 5:17) with a new disposition that loves God, hates sin, desires obedience, and is energized by the indwelling Holy Spirit (cf. John 8:30–32; 1 John 2:19). Rather than defect from the gospel they heard, true believers will remain solid on Christ who is the only foundation (1 Cor. 3:11), and faithful by the enabling grace of God (Phil. 1:6; 2:11–13). For discussion on perseverance of the saints, see note on Matt. 24:13. preached to every creature. Cf. Mark 16:15. The gospel has no racial boundaries. Having reached Rome, where Paul was when he wrote Colossians, it had reached the center of the known world.

1:24 my sufferings. Paul’s present imprisonment (Acts 28:16, 30; see Introduction to Ephesians: Background and Setting). fill up…what is lacking. Paul was experiencing the persecution intended for Christ. In spite of His death on the cross, Christ’s enemies had not gotten their fill of inflicting injury on Him. So they turned their hatred on those who preached the gospel (cf. John 15:18, 24; 16:1–3). It was in that sense that Paul filled up what was lacking in Christ’s afflictions (see notes on 2 Cor. 1:5; Gal. 6:17). the sake of His body. Paul’s motivation for enduring suffering was to benefit and build Christ’s church. Cf. Phil. 1:13, 29, 30; see notes on 2 Cor. 4:8–15; 6:4–10; 11:23–29; 12:9, 10.

1:25 stewardship. Cf. 1 Cor. 4:1, 2; 9:17. A steward was a slave who managed his master’s household, supervising the other servants, dispensing resources, and handling business and financial affairs. Paul viewed his ministry as a stewardship from the Lord. The church is God’s household (1 Tim. 3:16), and Paul was given the task of caring for, feeding, and leading the churches, for which he was accountable to God (cf. Heb. 13:17). All believers are responsible for managing the abilities and resources God gives them (see note on 1 Pet. 4:10). to fulfill the word of God. This refers to Paul’s single-minded devotion to completely fulfill the ministry God gave him to preach the whole counsel of God to those to whom God sent him (Acts 20:27; 2 Tim. 4:7).

1:26 mystery. Cf. 2:2; 4:3. See notes on Matt. 13:11; 1 Cor. 2:7; Eph. 3:4, 5. This refers to truth, hidden until now, but revealed for the first time to the saints in the NT. Such truth includes the mystery of the incarnate God (2:2, 3, 9), Israel’s unbelief (Rom. 11:25), lawlessness (2 Thess. 2:7), the unity of Jew and Gentile made one in the church (Eph. 3:3–6), and the rapture of the church (1 Cor. 15:51). In this passage, the mystery is specifically identified in v. 27.

1:27 Gentiles…Christ in you. The OT predicted the coming of the Messiah and that the Gentiles would partake of salvation (cf. Is. 42:6; 45:21, 22; 49:6; 52:10; 60:1–3; Pss. 22:27; 65:5; 98:2, 3), but it did not reveal that the Messiah would actually live in each member of His redeemed church, made up mostly of Gentiles. That believers, both Jew and Gentile, now possess the surpassing riches of the indwelling Christ is the glorious revealed mystery (John 14:23; Rom. 8:9, 10; Gal. 2:20; Eph. 1:7, 17, 18; 3:8–10, 16–19). the hope of glory. The indwelling Spirit of Christ is the guarantee to each believer of future glory (Rom. 8:11; Eph. 1:13, 14; 1 Pet. 1:3, 4).

1:28 perfect. To be complete or mature—to be like Christ. See notes on Rom. 8:29; Phil. 3:12–14, 19, 20; 1 John 2:6; 3:2. This spiritual maturity is defined in 2:2.

1:29 I…labor, striving according to His working. Here is the balance of Christian living. Paul gave the effort to serve and honor God with all his might. “Labor” refers to working to the point of exhaustion. The Gr. word for “striving” gives us the Eng. word “agonize” and refers to the effort required to compete in an athletic event. At the same time, he knew the effective “striving” or work, with spiritual and eternal results was being done by God through him (see notes on Phil. 2:11–13; cf. 1 Cor. 15:10, 58).

Colossians 2

2:1 great conflict. The word means “striving” and comes from the same root as in 1:29. Both the Colossians and Laodiceans were among those for whom Paul struggled so hard in order to bring them to maturity. Laodicea. The chief city of Phrygia in the Roman province of Asia, located just S of Hierapolis in the Lycus River valley (see Introduction: Background and Setting; see note on Rev. 3:14; cf. 4:13).

2:2 full assurance of understanding. “Understanding” of the fullness of the gospel, along with inner encouragement and shared love, mark mature believers who, thereby, enjoy the “assurance” of salvation (see notes on 2 Pet. 1:5–8). mystery. See note on 1:26. of God…Christ. Cf. 4:3. Leaving out the phrase between “God” and “Christ” (see marginal note), which was probably not in the original text, changes nothing. The point is that the mystery Paul referred to here is that the Messiah Christ is God incarnate Himself (cf. 1 Tim. 3:16).

2:3 all the treasures. Cf. vv. 9, 10; 1:19. The false teachers threatening the Colossians claimed to possess a secret wisdom and transcendent knowledge available only to the spiritual elite. In sharp contrast, Paul declared that all the richness of truth necessary for salvation, sanctification, and glorification is found in Jesus Christ, who Himself is God revealed. Cf. John 1:14; Rom. 11:33–36; 1 Cor. 1:24, 30; 2:6–8; Eph. 1:8, 9; 3:8, 9.

2:4 lest anyone should deceive you. Paul did not want the Colossians to be deceived by the persuasive rhetoric of the false teachers which assaulted the person of Christ. That is why throughout chaps. 1, 2 he stressed Christ’s deity, and His sufficiency both to save believers and bring them to spiritual maturity.

2:5 absent in the flesh…with you in spirit. Because he was a prisoner, Paul was unable to be present with the Colossians. That did not mean, however, that his love and concern for them was any less (cf. 1 Cor. 5:3, 4; 1 Thess. 2:17). Their “good order” and “steadfast faith” (both military terms depicting a solid rank of soldiers drawn up for battle) brought great joy to the apostle’s heart.

2:6 walk in Him. “Walk” is the familiar NT term denoting the believer’s daily conduct (1:10; 4:5; Rom. 6:4; 8:1, 4; 13:13; 1 Cor. 7:17; 2 Cor. 5:7; 10:3; 12:18; Gal. 5:16, 25; 6:16; Eph. 2:10; 4:1, 17; 5:2, 8, 15; Phil. 3:16–18; 1 Thess. 2:12; 4:1, 12; 2 Thess. 3:11; 1 John 1:6, 7; 2:6; 2 John 6; 3 John 3, 4). To walk in Christ is to live a life patterned after His.

2:7 the faith. The sense here is objective, referring to the truth of Christian doctrine. Spiritual maturity develops upward from the foundation of biblical truth as taught and recorded by the apostles. Cf. 3:16. This rooting, building, and establishing is in sound doctrine (cf. 1 Tim. 4:6; 2 Tim. 3:16, 17; Titus 2:1).

2:8 cheat you. Here is the term for robbery. False teachers who are successful in getting people to believe lies, rob them of truth, salvation, and blessing. philosophy and empty deceit. “Philosophy” (lit. “love of wisdom”) appears only here in the NT. The word referred to more than merely the academic discipline, but described any theory about God, the world, or the meaning of life. Those embracing the Colossian heresy used it to describe the supposed higher knowledge they claimed to have attained. Paul, however, equates the false teachers’ philosophy with “empty deceit”; that is, with worthless deception. Cf. 1 Tim. 6:20; see note on 2 Cor. 10:5. the basic principles of the world. See note on v. 20; Gal. 4:3. Far from being advanced, profound knowledge, the false teachers’ beliefs were simplistic and immature like all the rest of the speculations, ideologies, philosophies, and psychologies the fallen satanic and human system invents.

2:9 fullness of the Godhead. Christ possesses the fullness of the divine nature and attributes (see notes on 1:19; John 1:14–16). bodily. In Greek philosophical thought, matter was evil; spirit was good. Thus, it was unthinkable that God would ever take on a human body. Paul refutes that false teaching by stressing the reality of Christ’s incarnation. Jesus was not only fully God, but fully human as well. See notes on Phil. 2:5–11.

2:10 complete in Him. See notes on vv. 3, 4; cf. John 1:16; Eph. 1:3. Believers are complete in Christ, both positionally by the imputed perfect righteousness of Christ (see note on 1:22), and the complete sufficiency of all heavenly resources for spiritual maturity (see notes on 2 Pet. 1:3, 4). the head of all principality and power. Jesus Christ is the creator and ruler of the universe and all its spiritual beings (see note on 1:16), not a lesser being emanating from God as the Colossian errorists maintained (see Introduction: Background and Setting).

2:11, 12 circumcision made without hands. See note on Gen. 17:11. Circumcision symbolized man’s need for cleansing of the heart (cf. Deut. 10:16; 30:6; Jer. 4:4; 9:26; Acts 7:51; Rom. 2:29) and was the outward sign of that cleansing of sin that comes by faith in God (Rom. 4:11; Phil. 3:3). At salvation, believers undergo a spiritual “circumcision” “by putting off the body of the sins of the flesh” (cf. Rom. 6:6; 2 Cor. 5:17; Phil. 3:3; Titus 3:5). This is the new birth, the new creation in conversion. The outward affirmation of the already accomplished inner transformation is now the believer’s baptism by water (Acts 2:38).

2:13 dead in your trespasses. See notes on Eph. 2:1, 5. So bound in the sphere of sin, the world (Eph. 2:12), the flesh (Rom. 8:8), and the devil (1 John 5:19) as to be unable to respond to spiritual stimuli; totally devoid of spiritual life. Paul further defines this condition of the unsaved in 1 Cor. 2:14; Eph. 4:17–19; Titus 3:3. He has made alive together with Him. See notes on Eph. 2:1, 5. Only through union with Jesus Christ (vv. 10–12) can those hopelessly dead in their sins receive eternal life (cf. Eph. 2:5). Note that God takes the initiative and exerts the life-giving power to awaken and unite sinners with His Son; the spiritually dead have no ability to make themselves alive (cf. Rom. 4:17; 2 Cor. 1:9). forgiven you all trespasses. Cf. 1:14. God’s free (Rom. 3:24) and complete (Rom. 5:20; Eph. 1:7) forgiveness of guilty sinners who put their faith in Jesus Christ is the most important reality in Scripture (cf. Pss. 32:1; 130:3, 4; Is. 1:18; 55:7; Mic. 7:18; Matt. 26:28; Acts 10:43; 13:38, 39; Titus 3:4–7; Heb. 8:12).

2:14 wiped out the handwriting. The Gr. word translated “handwriting” referred to the handwritten certificate of debt by which a debtor acknowledged his indebtedness. All people (Rom. 3:23) owe God an unpayable debt for violating His law (Gal. 3:10; James 2:10; cf. Matt. 18:23–27), and are thus under sentence of death (Rom. 6:23). Paul graphically compares God’s forgiveness of believers’ sins to wiping ink off a parchment. Through Christ’s sacrificial death on the cross, God has totally erased our certificate of indebtedness and made our forgiveness complete. nailed it to the cross. This is another metaphor for forgiveness. The list of the crimes of a crucified criminal was nailed to the cross with that criminal to declare the violations he was being punished for (as in the case of Jesus, as noted in Matt. 27:37). Believers’ sins were all put to Christ’s account, nailed to His cross as He paid the penalty in their place for them all, thus satisfying the just wrath of God against crimes requiring punishment in full.

2:15 Having disarmed. In yet another element of the cross work, Paul tells that the cross spelled the ultimate doom of Satan and his evil host of fallen angels (cf. Gen. 3:15; John 12:31; 16:11; Heb. 2:14). principalities and powers. See note on 1:16. While His body was dead, His living, divine spirit actually went to the abode of demons and announced His triumph over sin, Satan, death, and hell. See notes on 1 Pet. 3:18, 19. made a public spectacle…triumphing over them. The picture is that of a victorious Roman general parading his defeated enemies through the streets of Rome (see notes on 2 Cor. 2:14–16). Christ won the victory over the demon forces on the cross, where their efforts to halt God’s redemptive plan were ultimately defeated. For more on that triumphant imagery, see notes on 2 Cor. 2:14–16.

2:16, 17 Paul warns the Colossians against trading their freedom in Christ for a set of useless, man-made, legalistic rules (cf. Gal. 5:1). Legalism is powerless to save or to restrain sin.

2:16 food…drink. The false teachers sought to impose some sort of dietary regulations, probably based on those of the Mosaic law (cf. Lev. 11). Since they were under the New Covenant, the Colossians (like all Christians) were not obligated to observe the OT dietary restrictions (cf. Mark 7:14–19; Acts 10:9–15; Rom. 14:17; 1 Cor. 8:8; 1 Tim. 4:1–5; Heb. 9:9, 10). festival. The annual religious celebrations of the Jewish calendar (e.g., Passover, Pentecost, or Tabernacles; cf. Lev. 23). new moon. The monthly sacrifice offered on the first day of each month (Num. 10:10; 28:11–14; Ps. 81:3). sabbaths. The weekly celebration of the seventh day, which pictured God’s rest from creation. The NT clearly teaches that Christians are not required to keep it (see notes on Acts 20:7; Rom. 14:5, 6).

2:17 shadow…substance. The ceremonial aspects of the OT law (dietary regulations, festivals, sacrifices) were mere shadows pointing to Christ. Since Christ, the reality has come, the shadows have no value. Cf. Heb. 8:5; 10:1.

2:18 cheat you. Paul warns the Colossians not to allow the false teachers to cheat them of their temporal blessings or eternal reward (cf. 2 John 8) by luring them into irrational mysticism. false humility. Since the false teachers took great delight in it, their “humility” was actually pride, which God hates (Prov. 6:16, 17). worship of angels. The beginning of a heresy that was to plague the region around Colosse for several centuries and far beyond—a practice the Bible clearly prohibits (Matt. 4:10; Rev. 19:10; 22:8, 9). which he has not seen. Like virtually all cults and false religions, the Colossian false teachers based their teaching on visions and revelations they had supposedly received. Their claims were false, since Jesus Christ is God’s final and complete (see notes on vv. 3, 4) revelation to mankind (Heb. 1:1, 2). fleshly mind. See note on Rom. 8:6. This describes the unregenerate and is further defined in Eph. 4:17–19.

2:19 Cf. 1:18; see note on Eph. 4:15, 16. There is no spiritual growth for the body (the church) apart from union with the Head, Christ (cf. John 15:4, 5; 2 Pet. 1:3).

Col. 2:19

Titles of Christ

Name or Title: Adam, Last Adam

Significance: First of the new race of the redeemed

Biblical Reference: 1 Cor. 15:45

Name or Title: Alpha and Omega

Significance: The beginning and ending of all things

Biblical Reference: Rev. 21:6

Name or Title: Bread of Life

Significance: The one essential food

Biblical Reference: John 6:35

Name or Title: Chief Cornerstone

Significance: A sure foundation for life

Biblical Reference: Eph. 2:20

Name or Title: Chief Shepherd

Significance: Protector, sustainer, and guide

Biblical Reference: 1 Pet. 5:4

Name or Title: Firstborn from the Dead

Significance: Leads us into resurrection and eternal life

Biblical Reference: Col. 1:18

Name or Title: Good Shepherd

Significance: Provider and caretaker

Biblical Reference: John 10:11

Name or Title: Great Shepherd of the Sheep

Significance: Trustworthy guide and protector

Biblical Reference: Heb. 13:20

Name or Title: High Priest

Significance: A perfect sacrifice for our sins

Biblical Reference: Heb. 3:1

Name or Title: Holy One of God

Significance: Sinless in His nature

Biblical Reference: Mark 1:24

Name or Title: Immanuel (God With Us)

Significance: Stands with us in all life’s circumstances

Biblical Reference: Matt. 1:23

Name or Title: King of Kings, Lord of Lords

Significance: The Almighty, before whom every knee will bow

Biblical Reference: Rev. 19:16

Name or Title: Lamb of God

Significance: Gave His life as a sacrifice on our behalf

Biblical Reference: John 1:29

Name or Title: Light of the World

Significance: Brings hope in the midst of darkness

Biblical Reference: John 9:5

Name or Title: Lord of Glory

Significance: The power and presence of the living God

Biblical Reference: 1 Cor. 2:8

Name or Title: Mediator between God and Men

Significance: Brings us into God’s presence redeemed and forgiven

Biblical Reference: 1 Tim. 2:5

Name or Title: Only Begotten of the Father

Significance: The unique, one-of-a-kind Son of God

Biblical Reference: John 1:14

Name or Title: Prophet

Significance: Faithful proclaimer of the truths of God

Biblical Reference: Acts 3:22

Name or Title: Savior

Significance: Delivers from sin and death

Biblical Reference: Luke 1:47

Name or Title: Seed of Abraham

Significance: Mediator of God’s covenant

Biblical Reference: Gal. 3:16

Name or Title: Son of Man

Significance: Identifies with us in our humanity

Biblical Reference: Matt. 18:11

Name or Title: The Word

Significance: Present with God at the creation

Biblical Reference: John 1:1

2:20 died with Christ. Refers to the believer’s union with Christ in His death and resurrection (see notes on Rom. 6:1–11) by which he has been transformed to new life from all worldly folly. basic principles. See note on v. 8. These are the same as “the commandments and doctrines of men” (v. 22).

2:21–23 These verses point out the futility of asceticism, which is the attempt to achieve holiness by rigorous self-neglect (v. 23), self-denial (v. 21), and even self-infliction. Since it focuses on temporal “things which perish with the using,” asceticism is powerless to restrain sin or bring one to God. While reasonable care and discipline of one’s body is of temporal value (1 Tim. 4:8), it has no eternal value, and the extremes of asceticism serve only to gratify the flesh. All too often, ascetics seek only to put on a public show of their supposed holiness (Matt. 6:16–18).

Colossians 3

3:1 If. Better translated, “since.” you were raised. This verb actually means “to be co-resurrected.” Because of their union with Christ, believers spiritually entered His death and resurrection at the moment of their conversion (see notes on Rom. 6:3, 4; Gal. 2:20) and have been and are now alive in Him so as to understand spiritual truths, realities, blessings, and the will of God. Those glorious benedictions (cf. Eph. 1:3) are the privileges and riches of the heavenly kingdom, all of which are at our disposal. Paul called them “things above.” To understand what these are, see note on 2:3. sitting at the right hand of God. The position of honor and majesty (cf. Ps. 110:1; Luke 22:69; Acts 2:33; 5:31; 7:56; Eph. 1:20; Heb. 1:3; 8:1; 1 Pet. 3:22) that Christ enjoys as the exalted Son of God (see note on Phil. 2:9). That exaltation makes Him the fountain of blessing for His people (John 14:13, 14; cf. 2 Cor. 1:20).

3:2 Set your mind. This can also be translated “think,” or “have this inner disposition.” As a compass points N, the believer’s entire disposition should point itself toward the things of heaven. Heavenly thoughts can only come by understanding heavenly realities from Scripture (cf. Rom. 8:5; 12:2; Phil. 1:23; 4:8; 1 John 2:15–17; see note on Matt. 6:33).

3:3 you died. See notes on Rom. 6:1–11; 2 Cor. 5:17; Gal. 6:14. The verb’s tense indicates that a death occurred in the past, in this case at the death of Jesus Christ, where believers were united with Him, their penalty of sin was paid, and they arose with Him in new life. hidden with Christ in God. This rich expression has a threefold meaning: 1) believers have a common spiritual life with the Father and Son (1 Cor. 6:17; 2 Pet. 1:4); 2) the world cannot understand the full import of the believer’s new life (1 Cor. 2:14; 1 John 3:2); and 3) believers are eternally secure, protected from all spiritual enemies, and with access to all God’s blessings (John 10:28; Rom. 8:31–39; Heb. 7:25; 1 Pet. 1:4).

3:4 When Christ…appears. At His second coming (cf. Rev. 19:11–13, 15, 16).

3:5 put to death. See note on Rom. 8:13; cf. Zech. 4:6; Eph. 5:18; 6:17; 1 John 2:14. This refers to a conscious effort to slay the remaining sin in our flesh. fornication. Also translated “immorality,” it refers to any form of sexual sin (see note on Gal. 5:19; cf. 1 Thess. 4:3). uncleanness. Also translated “impurity,” this term goes beyond sexual acts of sin to encompass evil thoughts and intentions as well (see note on Gal. 5:19; cf. Matt. 5:28; Mark 7:21, 22; 1 Thess. 4:7). passion, evil desire. Similar terms that refer to sexual lust. “Passion” is the physical side of that vice, and “evil desire” is the mental side (see notes on Rom. 1:26; 1 Thess. 4:3; cf. James 1:15). covetousness. Also rendered “greed,” lit. it means “to have more.” It is the insatiable desire to gain more, especially of things that are forbidden (cf. Ex. 20:17; Deut. 5:21; James 4:2). which is idolatry. When people engage in either greed or the sexual sins Paul has cataloged, they follow their desires rather than God’s, in essence worshiping themselves—which is idolatry (Num. 25:1–3; Eph. 5:3–5).

3:6 wrath of God. His constant, invariable reaction against sin (see notes on John 3:36; Rom. 1:18; Rev. 11:18). sons of disobedience. See note on Eph. 2:2. This expression designates unbelievers as bearing the very nature and character of the disobedient, rebellious sinfulness they love.

3:7 in which you…once walked. Before their conversion (cf. Eph. 2:1–5; Titus 3:3, 4).

3:8 put off. A Gr. word used for taking off clothes (cf. Acts 7:58; Rom. 13:12–14; 1 Pet. 2:1). Like one who removes his dirty clothes at day’s end, believers must discard the filthy garments of their old, sinful lives. anger. A deep, smoldering bitterness; the settled heart attitude of an angry person (cf. Eph. 4:31; James 1:19, 20). wrath. Unlike God’s settled and righteous wrath (see note on Rom. 1:18), this is a sudden outburst of sinful anger, usually the eruption that flows out of “anger” (see note on Gal. 5:20; cf. Luke 4:28; Acts 19:28; Eph. 4:31). malice. From the Gr. term that denotes general moral evil. Here it probably refers to the damage caused by evil speech (cf. 1 Pet. 2:1). blasphemy. The normal translation when this word refers to God. But here, since it refers to people, it is better translated “slander.” To slander people, however, is to blaspheme God (James 3:9; cf. Matt. 5:22; James 3:10).

3:9, 10 put off…put on. See notes on v. 8; Eph. 4:24, 25. These words are the basis for the command of v. 8. Because the old man died in Christ, and the new man lives in Christ—because that is the fact of new creation or regeneration (2 Cor. 5:17)—believers must put off remaining sinful deeds and be being continually renewed into the Christlikeness to which they are called.

3:9 old man. The old, unregenerate self, originating in Adam (see notes on Rom. 5:12–14; 6:6; cf. Eph. 4:22).

3:10 new man. The new, regenerate self, which replaces the old man; this is the essence of what believers are in Christ (cf. Eph. 4:17; 5:1, 8, 15). The reason believers still sin is their unredeemed flesh (see notes on Rom. 6:6, 12; 7:5). renewed. See note on 2 Cor. 4:16; cf. Rom. 12:2; 2 Cor. 3:18. This Gr. verb contains a sense of contrast with the former reality. It describes a new quality of life that never before existed (cf. Rom. 12:2; Eph. 4:22). Just like a baby is born complete but immature, the new man is complete, but has the capacity to grow. knowledge. See note on 1:9. A deep, thorough knowledge, without which there can be no spiritual growth or renewal (2 Tim. 3:16, 17; 1 Pet. 2:2). image of Him who created him. It is God’s plan that believers become progressively more like Jesus Christ, the one who made them (cf. Rom. 8:29; 1 Cor. 15:49; 1 John 3:2). See notes on Phil. 3:12–14, 19, 20.

3:11 Even as individual believers must discard old, sinful habits, the body of Christ must realize its unity and destroy the old barriers that separated people (cf. Gal. 3:28; Eph. 2:15). Greek. A Gentile, or non-Jew (see note on Rom. 1:14). Jew. A descendant of Abraham through Isaac (see note on Rom. 2:17). barbarian. See note on Rom. 1:14. Scythian. An ancient nomadic and warlike people that invaded the Fertile Crescent in the seventh century B.C. Noted for their savagery, they were the most hated and feared of all the so-called barbarians. slave nor free. A social barrier had always existed between slaves and freemen; Aristotle had referred to slaves as “a living tool.” But faith in Christ removed the separation (1 Cor. 12:13; Gal. 3:28; cf. Philem. 6). Christ is all and in all. Because Jesus Christ is the Savior of all believers, He is equally the all-sufficient Lord of them all.

3:12 Therefore. In view of what God has done through Jesus Christ for the believer, Paul described the behavior and attitude God expects in response (vv. 12–17). elect of God. This designates true Christians as those who have been chosen by God. No one is converted solely by his own choice, but only in response to God’s effectual, free, uninfluenced, and sovereign grace (see notes on John 15:16; Rom. 8:29; 9:14–23; Eph. 1:4; 2 Thess. 2:13, 14; 2 Tim. 1:8, 9; 1 Pet. 1:1, 2; cf. Acts 13:46–48; Rom. 11:4, 5). beloved. Election means believers are the objects of God’s incomprehensible special love (cf. John 13:1; Eph. 1:4, 5). put on. See note on vv. 9, 10. tender mercies. This may also be rendered “heart of compassion.” It is a Hebraism that connotes the internal organs of the human body as used figuratively to describe the seat of the emotions (cf. Matt. 9:36; Luke 6:36; James 5:11). kindness. Refers to a goodness toward others that pervades the entire person, mellowing all harsh aspects (cf. Matt. 11:29, 30; Luke 10:25–37). humility. See notes on Rom. 12:3, 10; Phil. 2:3; cf. Matt. 18:4; John 13:14–16; James 4:6, 10. This is the perfect antidote to the self-love that poisons human relationships. meekness. See notes on Matt. 5:5, Gal. 5:23. Sometimes translated “gentleness,” it is the willingness to suffer injury or insult rather than to inflict such hurts. longsuffering. See note on 1:11; cf. Rom. 2:4. It is also translated “patience,” the opposite of quick anger, resentment, or revenge and thus epitomizes Jesus Christ (1 Tim. 1:16; cf. 2 Pet. 3:15). It endures injustice and troublesome circumstances with hope for coming relief.

3:13 as Christ forgave you. See notes on Matt. 18:23–34; Eph. 4:32. Because Christ as the model of forgiveness has forgiven all our sins totally (1:14; 2:13, 14), believers must be willing to forgive others.

3:14 bond of perfection. A better rendering is “perfect bond of unity” (see notes on Eph. 4:3; Phil. 1:27; 2:2). Supernatural love poured into the hearts of believers is the adhesive of the church. Cf. Rom. 5:5; 1 Thess. 4:9.

3:15 the peace of God. The Gr. word “peace” here refers to both the call of God to salvation and consequent peace with Him (see note on Rom. 5:1), and the attitude of rest or security (Phil. 4:7) believers have because of that eternal peace.

3:16 word of Christ. This is Scripture, the Holy Spirit inspired Scripture, the word of revelation He brought into the world. dwell in you richly. See notes on Eph. 5:18. “Dwell” means “to live in” or “to be at home,” and “richly” may be more fully rendered “abundantly or extravagantly rich.” Scripture should permeate every aspect of the believer’s life and control every thought, word, and deed (cf. Ps. 119:11; Matt. 13:9; Phil. 2:16; 2 Tim. 2:15). This concept is parallel to being filled with the Spirit in Eph. 5:18 since the results of each are the same. In Eph. 5:18, the power and motivation for all the effects is the filling of the Holy Spirit; here it is the word richly dwelling. Those two realities are really one. The Holy Spirit fills the life controlled by His Word. This emphasizes that the filling of the Spirit is not some ecstatic or emotional experience, but a steady controlling of the life by obedience to the truth of God’s Word. psalms and hymns and spiritual songs. See note on Eph. 5:19.

3:17 do all in the name of the Lord Jesus. This simply means to act consistently with who He is and what He wants (see note on 1 Cor. 10:31).

3:18—4:1 Paul discusses the new man’s relationships to others. This passage is also a brief parallel to Eph. 5:19–6:9 (see notes there).

3:18 submit. See notes on Eph. 5:22, 23. The Gr. verb means “to subject oneself,” which denotes willingly putting oneself under someone or something (cf. Luke 2:51; 10:17, 20; Rom. 8:7; 13:1, 5; 1 Cor. 15:27, 28; Eph. 1:22).

3:19 love. See notes on Eph. 5:25–29. This is a call for the highest form of love which is rendered selflessly (cf. Gen. 24:67; Eph. 5:22–28; 1 Pet. 3:7). be bitter. The form of this Gr. verb is better translated “stop being bitter,” or “do not have the habit of being bitter.” Husbands must not be harsh or angrily resentful toward their wives.

3:20 in all things. See notes on Eph. 6:1–3. The only limit on a child’s obedience is when parents demand something contrary to God’s Word. For example, some children will act contrary to their parents’ wishes even in coming to Christ (cf. Luke 12:51–53; 14:26).

3:21 provoke. See notes on Eph. 6:4. Also translated “do not exasperate,” this word has the connotation of not stirring up or irritating.

3:22—4:1 See notes on Eph. 6:5–9; see Introduction to Philemon: Historical and Theological Themes. Paul upholds the duties of slave and master, of which the modern parallel is the duties of employee and employer. Scripture never advocates slavery, but recognizes it as an element of ancient society that could have been more beneficial if slaves and masters had treated each other properly. Here, Paul followed Christ’s example and used slavery as a motif for spiritual instruction, likening the believer to one who is a slave and servant to Jesus Christ and seeing service to an earthly master as a way to serve the Lord.

3:22 Bondservants. I.e., slaves (see note on Rom. 1:1). according to the flesh. I.e., human inclination (cf. 2 Cor. 10:2, 3). eyeservice. See notes on Eph. 6:6. Better translated, “external service.” It refers to working only when the master is watching, rather than recognizing the Lord is always watching, and how our work concerns Him (vv. 23, 24). Cf. 1 Tim. 6:1, 2; Titus 2:9, 10; 1 Pet. 2:18–21.

3:24, 25 reward of the inheritance. See note on Eph. 6:7, 8. The Lord ensures the believer that he will receive a just, eternal compensation for his efforts (cf. Rev. 20:12, 13), even if his earthly boss or master does not compensate fairly (v. 25). God deals with obedience and disobedience impartially (cf. Acts 10:34; Gal. 6:7). Christians are not to presume on their faith in order to justify disobedience to an authority or employer (cf. Philem. 18).

Colossians 4

4:1 Masters. See note on Eph. 6:9.

4:2 Continue earnestly. The Gr. word means “to be courageously persistent” or “to hold fast and not let go” and refers here to persistent prayer (Acts 1:14; Rom. 12:12; Eph. 6:18; 1 Thess. 5:17; cf. Luke 11:5–10; 18:1–8). being vigilant. In its most general sense this means to stay awake while praying. But Paul has in mind the broader implication of staying alert for specific needs about which to pray, rather than being vague and unfocused. Cf. Matt. 26:41; Mark 14:38; Luke 21:36.

4:3 a door. An opportunity (1 Cor. 16:8, 9; 2 Cor. 2:12). the mystery of Christ. See notes on 1:26, 27; 2:2, 3.

4:5 those…outside. This refers to unbelievers. See notes on Eph. 5:15, 16. Believers are called to so live that they establish the credibility of the Christian faith and that they make the most of every evangelistic opportunity.

4:6 with grace. To speak what is spiritual, wholesome, fitting, kind, sensitive, purposeful, complimentary, gentle, truthful, loving, and thoughtful (see notes on Eph. 4:29–31). seasoned with salt. Just as salt not only flavors, but prevents corruption, the Christian’s speech should act not only as a blessing to others, but as a purifying influence within the decaying society of the world.

4:7 Tychicus. The name means, “fortuitous” or “fortunate.” He was one of the Gentile converts Paul took to Jerusalem as a representative of the Gentile churches (Acts 20:4). He was a reliable companion of Paul and a capable leader, since he was considered as a replacement for Titus and Timothy on separate occasions (2 Tim. 4:12; Titus 3:12). He had the responsibility to deliver Paul’s letters to the Colossians, the Ephesians (Eph. 6:21), and Philemon (v. 9).

4:9 Onesimus. The runaway slave whose return to his master was the basis for Paul’s letter to Philemon (see Introduction to Philemon: Background and Setting).

4:10 Aristarchus. The Gr. name of a Jewish (cf. v. 11) native of Thessalonica (Acts 20:4; 27:2). He was one of Paul’s companions who was seized by a rioting mob in Ephesus (Acts 19:29) and also accompanied Paul on his trip to Jerusalem and his voyage to Rome (Acts 27:2). Mark. See notes on Acts 13:5, 13; see Introduction to Mark: Author and Date. After having fallen out of favor with Paul for some time, Mark is seen here as one of Paul’s key helpers (cf. 2 Tim. 4:11).

4:11 Jesus who is called Justus. Possibly one of the Roman Jews who believed Paul’s message (Acts 28:24). kingdom of God. See note on 1:13.

4:12 Epaphras. See Introduction: Background and Setting. perfect and complete. His goal for the Colossian believers was the same as Paul’s (cf. 1:28—2:2).

4:13 Laodicea. See note on 2:1. Hierapolis. A city in Phrygia 20 mi. W of Colosse and 6 mi. N of Laodicea (see Introduction: Background and Setting).

4:14 Luke. Paul’s personal physician and close friend who traveled frequently with him on his missionary journeys and wrote the Gospel of Luke and Acts (see Introductions to the Gospel of Luke and Acts: Author and Date). Demas. A man who demonstrated substantial commitment to the Lord’s work before the attraction of the world led him to abandon Paul and the ministry (2 Tim. 4:9, 10; Philem. 24).

4:15 Nymphas and the church…in his house. Other manuscripts make the name feminine (Nympha) and indicate the church met in her house, probably in Laodicea.

4:16 when this epistle is read among you. This letter was to be publicly read in the churches in Colosse and in Laodicea. epistle from Laodicea. A separate letter from Paul, usually identified as the epistle to the Ephesians. The oldest manuscripts of Ephesians do not contain the words “in Ephesus,” indicating that in all likelihood it was a circular letter intended for several churches in the region. Tychicus may have delivered Ephesians to the church at Laodicea first.

4:17 Archippus. Most likely the son of Philemon (Philem. 2). Paul’s message to him to fulfill his ministry is similar to the exhortation to Timothy (2 Tim. 4:5).

4:18 by my own hand. Paul usually dictated his letters to an amanuensis (recording secretary), but would often add his own greeting in his own writing at the end of his letters (cf. 1 Cor. 16:21; Gal. 6:11; 2 Thess. 3:17; Philem. 19). Remember my chains. See note on Phil. 1:16; see Introduction to Ephesians: Background and Setting. Cf. Heb. 13:3.

Colossians 1

1:1 a Eph. 1:1

1:2 b 1 Cor. 4:17

1:2 c Gal. 1:3

1:2 1 NU omits and the Lord Jesus Christ

1:3 d 1 Cor. 1:4; Eph. 1:16; Phil. 1:3

1:4 e Eph. 1:15

1:4 f (Heb. 6:10)

1:5 g (1 Pet. 1:4)

1:6 h Matt. 24:14

1:6 i John 15:16

1:6 j Eph. 3:2

1:6 2 NU, M add and growing

1:7 k Col. 4:12; Philem. 23

1:7 l 1 Cor. 4:1, 2; 2 Cor. 11:23

1:8 m Rom. 15:30

1:9 n Eph. 1:15–17

1:9 o 1 Cor. 1:5

1:9 p (Rom. 12:2); Eph. 5:17

1:9 q Eph. 1:8

1:10 r Eph. 4:1; Phil. 1:27; 1 Thess. 2:12

1:10 s 1 Thess. 4:1

1:10 t Heb. 13:21

1:10 u 2 Pet. 3:18

1:11 v (Eph. 3:16; 6:10)

1:11 w Eph. 4:2

1:11 x (Acts 5:41); 2 Cor. 8:2; (Heb. 10:34)

1:12 y (Eph. 5:20)

1:12 z Eph. 1:11

1:13 a Eph. 6:12

1:13 b 2 Pet. 1:11

1:13 3 transferred

1:14 c Eph. 1:7

1:14 4 NU, M omit through His blood

1:15 d 2 Cor. 4:4; Heb. 1:3

1:15 e Ps. 89:27; Rev. 3:14

1:16 f John 1:3; Heb. 1:2, 3

1:16 g (Eph. 1:20, 21; Col. 2:15)

1:16 h John 1:3; Rom. 11:36; 1 Cor. 8:6; Heb. 2:10

1:16 5 rulers

1:16 6 authorities

1:17 i (John 17:5)

1:17 j Heb. 1:3

1:18 k 1 Cor. 11:3; Eph. 1:22

1:18 l Rev. 1:5

1:19 m John 1:16

1:20 n Rom. 5:1; Eph. 2:14

1:20 o 2 Cor. 5:18

1:20 p Eph. 1:10

1:21 q (Eph. 2:1)

1:21 r Titus 1:15

1:21 s 2 Cor. 5:18, 19

1:22 t 2 Cor. 5:18; (Eph. 2:14–16)

1:22 u (Eph. 5:27); Col. 1:28

1:23 v Eph. 3:17; Col. 2:7

1:23 w (John 15:6); 1 Cor. 15:58

1:23 x Mark 16:15; Acts 2:5; Rom. 10:18; Col. 1:6

1:23 y Acts 1:17; Eph. 3:7; Col. 1:25

1:24 z 2 Cor. 7:4

1:24 a Eph. 3:1, 13

1:24 b (Rom. 8:17; 2 Cor. 1:5; 12:15); Phil. 2:17

1:24 c Eph. 1:23

1:25 d Gal. 2:7

1:25 7 dispensation or administration

1:26 e (1 Cor. 2:7)

1:26 f (2 Tim. 1:10)

1:26 8 secret or hidden truth

1:27 g 2 Cor. 2:14

1:27 h Rom. 9:23

1:27 i (Rom. 8:10, 11)

1:27 j 1 Tim. 1:1

1:27 9 M who

1:28 k Acts 20:20

1:28 l Eph. 5:27

1:29 m Eph. 3:7

Colossians 2

2:1 a Phil. 1:30; Col. 1:29; 4:12; 1 Thess. 2:2

2:1 1 struggle

2:2 2 NU omits both of the Father and

2:3 b 1 Cor. 1:24, 30

2:4 c Rom. 16:18; 2 Cor. 11:13; Eph. 4:14; 5:6

2:5 d 1 Thess. 2:17

2:5 e 1 Cor. 14:40

2:5 f 1 Pet. 5:9

2:5 3 Lit. and seeing

2:6 g 1 Thess. 4:1

2:7 h Eph. 2:21

2:7 4 NU omits in it

2:8 i Gal. 1:14

2:8 j Gal. 4:3, 9, 10; Col. 2:20

2:8 5 Lit. plunder you or take you captive

2:9 k (John 1:14); Col. 1:19

2:9 6 in bodily form

2:10 l (Eph. 1:20, 21; 1 Pet. 3:22)

2:10 7 rule and authority

2:11 m Deut. 10:16

2:11 n Rom. 6:6; 7:24; Gal. 5:24; Col. 3:5

2:11 8 NU omits of the sins

2:12 o Rom. 6:4

2:12 p Eph. 1:19, 20

2:12 q Acts 2:24

2:14 r (Eph. 2:15, 16); Col. 2:20

2:14 9 certificate of debt with its

2:15 s (Is. 53:12; Heb. 2:14)

2:15 t Eph. 6:12

2:16 u Rom. 14:3

2:16 10 feast day

2:17 v Heb. 8:5; 10:1

2:17 11 Lit. body

2:18 12 NU omits not

2:19 w Eph. 4:15

2:19 x Eph. 1:23; 4:16

2:20 y Rom. 6:2–5

2:20 z Gal. 4:3, 9

2:20 13 NU, M omit Therefore

2:21 a 1 Tim. 4:3

2:22 b Is. 29:13; Matt. 15:9; Titus 1:14

2:23 c Rom. 13:14; 1 Tim. 4:8

2:23 14 severe treatment, asceticism

Colossians 3

3:1 a Rom. 6:5; Eph. 2:6; Col. 2:12

3:1 b Ps. 68:18; 110:1; (Rom. 8:34); Eph. 1:20

3:2 c (Matt. 6:19–21)

3:3 d (Rom. 6:2; 2 Cor. 5:14; Gal. 2:20); Col. 2:20

3:3 e (2 Cor. 5:7)

3:4 f (1 John 3:2)

3:4 g John 14:6

3:4 h 1 Cor. 15:43

3:5 i (Rom. 8:13)

3:5 j (Rom. 6:13)

3:5 k Eph. 5:3

3:5 l Mark 7:21; 1 Cor. 6:9, 18; 2 Cor. 12:21; Gal. 5:19; Eph. 4:19; 5:3, 5

3:6 m Rom. 1:18; Eph. 5:6; Rev. 22:15

3:6 n (Eph. 2:2)

3:7 o 1 Cor. 6:11; (Eph. 2:2); Titus 3:3

3:8 p Eph. 4:22; 1 Pet. 2:1

3:10 q Rom. 12:2; 2 Cor. 4:16

3:10 r (Rom. 8:29)

3:10 s (Eph. 2:10)

3:11 t Rom. 10:12; (1 Cor. 12:13); Gal. 3:27, 28

3:11 u Eph. 1:23

3:12 v (1 Pet. 1:2)

3:12 w Luke 1:78; Phil. 2:1; 1 John 3:17

3:13 x (Mark 11:25)

3:14 y 1 Pet. 4:8

3:14 z (1 Cor. 13)

3:14 a Eph. 4:3

3:15 b (John 14:27; Phil. 4:7)

3:15 c 1 Cor. 7:15

3:15 d Eph. 4:4

3:15 e (1 Thess. 5:18)

3:16 f Eph. 5:19

3:17 g 1 Cor. 10:31

3:18 h 1 Pet. 3:1

3:18 i (Col. 3:18—4:1; Eph. 5:22—6:9)

3:19 j (Eph. 5:25; 1 Pet. 3:7)

3:19 k Eph. 4:31

3:20 l Eph. 6:1

3:20 m Eph. 5:24

3:21 n Eph. 6:4

3:22 o Eph. 6:5; (1 Tim. 6:1); Titus 2:9; 1 Pet. 2:18

3:23 p (Eccl. 9:10)

3:24 q Eph. 6:8

3:24 r 1 Cor. 7:22

3:24 1 NU omits for

3:25 s Rom. 2:11

Colossians 4

4:1 a Eph. 6:9

4:2 b Luke 18:1

4:2 c Col. 2:7

4:3 d Eph. 6:19

4:3 e 1 Cor. 16:9

4:3 f Eph. 3:3, 4; 6:19

4:3 g Eph. 6:20

4:3 1 hidden truth

4:5 h Eph. 5:15

4:5 i (Matt. 10:16)

4:5 j Eph. 5:16

4:6 k Eccl. 10:12

4:6 l Mark 9:50

4:6 m 1 Pet. 3:15

4:7 n Acts 20:4; Eph. 6:21; 2 Tim. 4:12; Titus 3:12

4:8 o Eph. 6:22

4:8 2 NU you may know our circumstances and he may comfort

4:9 p Philem. 10

4:10 q Acts 19:29; 20:4; 27:2; Philem. 24

4:10 r Acts 15:37; 2 Tim. 4:11

4:12 s Col. 1:7; Philem. 23

4:12 t Rom. 15:30

4:12 u Matt. 5:48; 1 Cor. 2:6

4:12 3 NU fully assured

4:13 4 NU concern

4:14 v 2 Tim. 4:11; Philem. 24

4:14 w 2 Tim. 4:10

4:15 x Rom. 16:5; 1 Cor. 16:19

4:15 5 NU Nympha

4:15 6 NU her

4:16 y 1 Thess. 5:27; 2 Thess. 3:14

4:17 z Philem. 2

4:17 a 1 Tim. 4:6; 2 Tim. 4:5

4:18 b 1 Cor. 16:21; 2 Thess. 3:17

4:18 c Heb. 13:3

Introduction to First Thessalonians

Title

In the Greek NT, 1 Thessalonians is listed literally as “To the Thessalonians.” This represents the Apostle Paul’s first canonical correspondence to the church in the city of Thessalonica (cf. 1:1).

Author and Date

The Apostle Paul identified himself twice as the author of this letter (1:1; 2:18). Silvanus (Silas) and Timothy (3:2, 6), Paul’s traveling companions on the second missionary journey when the church was founded (Acts 17:1–9), were also mentioned in Paul’s greeting (1:1). Though Paul was the single inspired author, most of the first person plural pronouns (we, us, our) refer to all 3. However, during Timothy’s visit back to Thessalonica, they refer only to Paul and Silvanus (3:1, 2, 6). Paul commonly used such editorial plurals because the letters came with the full support of his companions.

Paul’s authorship has not been questioned until recently by radical critics. Their attempts to undermine Pauline authorship have failed in light of the combined weight of evidence favoring Paul such as: 1) the direct assertions of Paul’s authorship (1:1; 2:18); 2) the letter’s perfect correlation with Paul’s travels in Acts 16–18; 3) the multitude of intimate details regarding Paul; and 4) the confirmation by multiple, early historical verifications starting with Marcion’s canon in A.D. 140.

The first of Paul’s two letters written from Corinth to the church at Thessalonica is dated ca. A.D. 51. This date has been archeologically verified by an inscription in the temple of Apollos at Delphi (near Corinth) which dates Gallio’s service as proconsul in Achaia to A.D. 51–52 (Acts 18:12–17). Since Paul’s letter to the churches of Galatia was probably written ca. A.D. 49–50, this was his second piece of canonical correspondence.

Background and Setting

Thessalonica (modern Salonica) lies near the ancient site of Therma on the Thermaic Gulf at the northern reaches of the Aegean Sea. This city became the capital of Macedonia (ca. 168 B.C.) and enjoyed the status of a “free city” which was ruled by its own citizenry (Acts 17:6) under the Roman Empire. Because it was located on the main east-west highway, Via Egnatia, Thessalonica served as the hub of political and commercial activity in Macedonia, and became known as “the mother of all Macedonia.” The population in Paul’s day reached 200,000 people.

Paul had originally traveled 100 mi. from Philippi via Amphipolis and Apollonia to Thessalonica on his second missionary journey (A.D. 50; Acts 16:1—18:22). As his custom was upon arrival, he sought out the synagogue in which to teach the local Jews the gospel (Acts 17:1, 2). On that occasion, he dialogued with them from the OT concerning Christ’s death and resurrection in order to prove that Jesus of Nazareth was truly the promised Messiah (Acts 17:2, 3). Some Jews believed and soon after, Hellenistic proselytes and some wealthy women of the community also were converted (Acts 17:4). Mentioned among these new believers were Jason (Acts 17:5), Gaius (Acts 19:29), Aristarchus (Acts 20:4), and Segundus (Acts 20:4).

Because of their effective ministry, the Jews had Paul’s team evicted from the city (Acts 17:5–9), so they went south to evangelize Berea (Acts 17:10). There Paul had a similar experience to Thessalonica with conversions followed by hostility, so the believers sent Paul away. He headed for Athens, while Silvanus and Timothy remained in Berea (Acts 17:11–14). They rejoined Paul in Athens (cf. Acts 17:15, 16 with 3:1), from which Timothy was later dispatched back to Thessalonica (3:2). Apparently, Silas afterwards traveled from Athens to Philippi while Paul journeyed on alone to Corinth (Acts 18:1). It was after Timothy and Silvanus rejoined Paul in Corinth (Acts 18:5), that he wrote 1 Thessalonians in response to Timothy’s good report of the church.

Paul undoubtedly had multiple reasons for writing, all coming out of his supreme concern for the flock from which he had been separated. Some of Paul’s purposes clearly included: 1) encouraging the church (1:2–10); 2) answering false allegations (2:1–12); 3) comforting the persecuted flock (2:13–16); 4) expressing his joy in their faith (2:17—3:13); 5) reminding them of the importance of moral purity (4:1–8); 6) condemning the sluggard lifestyle (4:9–12); 7) correcting a wrong understanding of prophetic events (4:13–5:11); 8) defusing tensions within the flock (5:12–15); and 9) exhorting the flock in the basics of Christian living (5:16–22).

Historical and Theological Themes

Both letters to Thessalonica have been referred to as “the eschatological epistles.” However, in light of their more extensive focus upon the church, they would better be categorized as the church epistles. Five major themes are woven together in 1 Thessalonians: 1) an apologetic theme with the historical correlation between Acts and 1 Thessalonians; 2) an ecclesiastical theme with the portrayal of a healthy, growing church; 3) a pastoral theme with the example of shepherding activities and attitudes; 4) an eschatological theme with the focus on future events as the church’s hope; and 5) a missionary theme with the emphasis on gospel proclamation and church planting.

Interpretive Challenges

Primarily the challenges for understanding this epistle involve the sections that are eschatological in nature: 1) the coming wrath (1:10; 5:9); 2) Christ’s return (2:19; 3:13; 4:15; 5:23); 3) the rapture of the church (4:13–18); and 4) the meaning and time of the Day of the Lord (5:1–11).

Outline

I. Paul’s Greeting (1:1)

II. Paul’s Personal Thoughts (1:2-3:13)

A. Thanksgiving for the Church (1:2-10)

B. Reminders for the Church (2:1-16)

C. Concerns for the Church (2:17-3:13)

III. Paul’s Practical Instructions (4:1-5:22)

A. On Moral Purity (4:1-8)

B. On Disciplined Living (4:9-12)

C. On Death and the Rapture (4:13-18)

D. On Holy Living and the Day of the Lord (5:1-11)

E. On Church Relationships (5:12-15)

F. On the Basics of Christian Living (5:16-22)

IV. Paul’s Benediction (5:23, 24)

V. Paul’s Final Remarks (5:25-28)

The First Epistle of Paul the Apostle to the

THESSALONIANS

1 Thessalonians 1

Greeting

1Paul, aSilvanus, and Timothy,

To the church of the bThessalonians in God the Father and the Lord Jesus Christ:

Grace to you and peace 1from God our Father and the Lord Jesus Christ.

Their Good Example

2cWe give thanks to God always for you all, making mention of you in our prayers,

3remembering without ceasing dyour work of faith, elabor of love, and patience of hope in our Lord Jesus Christ in the sight of our God and Father,

4knowing, beloved brethren, fyour election by God.

5For gour gospel did not come to you in word only, but also in power, hand in the Holy Spirit iand in much assurance, as you know what kind of men we were among you for your sake.

6And jyou became followers of us and of the Lord, having received the word in much affliction, kwith joy of the Holy Spirit,

7so that you became examples to all in Macedonia and Achaia who believe.

8For from you the word of the Lord lhas sounded forth, not only in Macedonia and Achaia, but also min every place. Your faith toward God has gone out, so that we do not need to say anything.

9For they themselves declare concerning us nwhat manner of entry we had to you, oand how you turned to God from idols to serve the living and true God,

10and pto wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us qfrom the wrath to come.

1 Thessalonians 2

Paul’s Conduct

(cf. Acts 17:1–9)

1For you yourselves know, brethren, that our coming to you was not in vain.

2But 1even after we had suffered before and were spitefully treated at aPhilippi, as you know, we were bbold in our God to speak to you the gospel of God in much conflict.

3cFor our exhortation did not come from error or uncleanness, nor was it in deceit.

4But as dwe have been approved by God eto be entrusted with the gospel, even so we speak, fnot as pleasing men, but God gwho tests our hearts.

5For hneither at any time did we use flattering words, as you know, nor a 2cloak for covetousness—iGod is witness.

6jNor did we seek glory from men, either from you or from others, when kwe might have lmade demands mas apostles of Christ.

7But nwe were gentle among you, just as a nursing mother cherishes her own children.

8So, affectionately longing for you, we were well pleased oto impart to you not only the gospel of God, but also pour own lives, because you had become dear to us.

9For you remember, brethren, our qlabor and toil; for laboring night and day, rthat we might not be a burden to any of you, we preached to you the gospel of God. Communities with Christian Churches—ca. A.D. 100

10sYou are witnesses, and God also, thow devoutly and justly and blamelessly we behaved ourselves among you who believe;

11as you know how we exhorted, and comforted, and 3charged every one of you, as a father does his own children,

12uthat you would walk worthy of God vwho calls you into His own kingdom and glory.

Their Conversion

13For this reason we also thank God wwithout ceasing, because when you xreceived the word of God which you heard from us, you welcomed it ynot as the word of men, but as it is in truth, the word of God, which also effectively zworks in you who believe.

14For you, brethren, became imitators aof the churches of God which are in Judea in Christ Jesus. For byou also suffered the same things from your own countrymen, just as they did from the Judeans,

15cwho killed both the Lord Jesus and dtheir own prophets, and have persecuted us; and they do not please God eand are 4contrary to all men,

16fforbidding us to speak to the Gentiles that they may be saved, so as always gto fill up the measure of their sins; hbut wrath has come upon them to the uttermost.

Longing to See Them

17But we, brethren, having been taken away from you for a short time iin presence, not in heart, endeavored more eagerly to see your face with great desire.

18Therefore we wanted to come to you—even I, Paul, time and again—but jSatan hindered us.

19For kwhat is our hope, or joy, or lcrown of rejoicing? Is it not even you in the mpresence of our Lord Jesus Christ nat His coming?

20For you are our glory and joy.

1 Thessalonians 3

Concern for Their Faith

1Therefore, when we could no longer endure it, we thought it good to be left in Athens alone,

2and sent aTimothy, our brother and minister of God, and our fellow laborer in the gospel of Christ, to establish you and encourage you concerning your faith,

3bthat no one should be shaken by these afflictions; for you yourselves know that cwe are appointed to this.

4dFor, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know.

5For this reason, when I could no longer endure it, I sent to know your faith, elest by some means the tempter had tempted you, and four labor might be in vain.

Encouraged by Timothy

6gBut now that Timothy has come to us from you, and brought us good news of your faith and love, and that you always have good remembrance of us, greatly desiring to see us, has we also to see you—

7therefore, brethren, in all our affliction and distress iwe were comforted concerning you by your faith.

8For now we live, if you jstand fast in the Lord.

9For what thanks can we render to God for you, for all the joy with which we rejoice for your sake before our God,

10night and day praying exceedingly that we may see your face kand perfect what is lacking in your faith?

Prayer for the Church

11Now may our God and Father Himself, and our Lord Jesus Christ, ldirect our way to you.

12And may the Lord make you increase and mabound in love to one another and to all, just as we do to you,

13so that He may establish nyour hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints.

1 Thessalonians 4

Plea for Purity

1Finally then, brethren, we urge and exhort in the Lord Jesus athat you should abound more and more, bjust as you received from us how you ought to walk and to please God;

2for you know what commandments we gave you through the Lord Jesus.

3For this is cthe will of God, dyour sanctification: ethat you should abstain from sexual immorality;

4fthat each of you should know how to possess his own vessel in sanctification and honor,

5gnot in passion of lust, hlike the Gentiles iwho do not know God;

6that no one should take advantage of and defraud his brother in this matter, because the Lord jis the avenger of all such, as we also forewarned you and testified.

7For God did not call us to uncleanness, kbut in holiness.

8lTherefore he who rejects this does not reject man, but God, mwho1 has also given us His Holy Spirit.

A Brotherly and Orderly Life

9But concerning brotherly love you have no need that I should write to you, for nyou yourselves are taught by God oto love one another;

10and indeed you do so toward all the brethren who are in all Macedonia. But we urge you, brethren, pthat you increase more and more;

11that you also aspire to lead a quiet life, qto mind your own business, and rto work with your own hands, as we commanded you,

12sthat you may walk properly toward those who are outside, and that you may lack nothing.

The Comfort of Christ’s Coming

13But I do not want you to be ignorant, brethren, concerning those who have fallen 2asleep, lest you sorrow tas others uwho have no hope.

14For vif we believe that Jesus died and rose again, even so God will bring with Him wthose who 3sleep in Jesus.

15For this we say to you xby the word of the Lord, that ywe who are alive and remain until the coming of the Lord will by no means precede those who are 4asleep.

16For zthe Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with athe trumpet of God. bAnd the dead in Christ will rise first.

17cThen we who are alive and remain shall be caught up together with them din the clouds to meet the Lord in the air. And thus ewe shall always be with the Lord.

18fTherefore comfort one another with these words.

1 Thessalonians 5

The Day of the Lord

1But concerning athe times and the seasons, brethren, you have no need that I should write to you.

2For you yourselves know perfectly that bthe day of the Lord so comes as a thief in the night.

3For when they say, “Peace and safety!” then csudden destruction comes upon them, das labor pains upon a pregnant woman. And they shall not escape.

4eBut you, brethren, are not in darkness, so that this Day should overtake you as a thief.

5You are all fsons of light and sons of the day. We are not of the night nor of darkness.

6gTherefore let us not sleep, as others do, but hlet us watch and be 1sober.

7For ithose who sleep, sleep at night, and those who get drunk jare drunk at night.

8But let us who are of the day be sober, kputting on the breastplate of faith and love, and as a helmet the hope of salvation.

9For lGod did not appoint us to wrath, mbut to obtain salvation through our Lord Jesus Christ,

10nwho died for us, that whether we wake or sleep, we should live together with Him.

11Therefore 2comfort each other and 3edify one another, just as you also are doing.

Various Exhortations

12And we urge you, brethren, oto recognize those who labor among you, and are over you in the Lord and 4admonish you,

13and to esteem them very highly in love for their work’s sake. pBe at peace among yourselves.

14Now we 5exhort you, brethren, qwarn those who are 6unruly, rcomfort the fainthearted, suphold the weak, tbe patient with all.

15uSee that no one renders evil for evil to anyone, but always vpursue what is good both for yourselves and for all.

16wRejoice always,

17xpray without ceasing,

18in everything give thanks; for this is the will of God in Christ Jesus for you.

19yDo not quench the Spirit.

20zDo not despise prophecies.

21aTest all things; bhold fast what is good.

22Abstain from every form of evil.

Blessing and Admonition

23Now may cthe God of peace Himself dsanctify7 you completely; and may your whole spirit, soul, and body ebe preserved blameless at the coming of our Lord Jesus Christ.

24He who calls you is ffaithful, who also will gdo it.

25Brethren, pray for us.

26Greet all the brethren with a holy kiss.

27I charge you by the Lord that this 8epistle be read to all the 9holy brethren.

28The grace of our Lord Jesus Christ be with you. Amen.

1 Thessalonians Commentaries

1 Thessalonians 1

1:1 Paul. Biographical details for the former Saul of Tarsus (Acts 9:11) can be found in Acts 9:1–30; 11:19—28:31; see note on Rom. 1:1. For autobiographical material, see 2 Cor. 11:16–12:10; Gal. 1:11–2:21; Phil. 3:4–6; and 1 Tim. 1:12–17. Silvanus. A companion of Paul on the second missionary journey (Acts 15–18), later a writer for Peter (1 Pet. 5:12), also called Silas. Timothy. Paul’s most notable disciple (Phil. 2:17–23) who traveled on the second and third missionary journeys and stayed near Paul during his first Roman imprisonment (Phil. 1:1; Col. 1:1; Philem. 1). Later he served in Ephesus (1 Tim. 1:3) and spent some time in prison (Heb. 13:23). Paul’s first letter to Timothy, while he was ministering in the church at Ephesus, instructed him regarding life in the church (cf. 1 Tim. 3:15). In his second letter, Paul called Timothy to be strong (2 Tim. 2:1) and faithfully preach as he faced death and was about to turn his ministry over to Timothy (2 Tim. 4:1–8). God the Father and the Lord Jesus Christ. Since Paul’s initial converts were Jewish, he made it unmistakably clear that this “church” was not a Jewish assembly, but rather one which gathered in the name of Jesus, the Son of God (Acts 17:2, 3), who is both Lord God and Messiah. This emphasis on the equality between God and the Lord Jesus is a part of the introduction in all Paul’s epistles (cf. 1 John 2:23).

1:2 our prayers. Paul and his companions prayed frequently for the entire flock and 3 of those prayers are offered in this letter (1:2, 3; 3:11–13; 5:23, 24).

1:3 work of faith. The 3-fold combination of faith, hope, and love is a Pauline favorite (5:8; 1 Cor. 13:13; Col. 1:4, 5). Paul refers here to the fulfillment of ministry duties which resulted from these three spiritual attitudes (cf. vv. 9, 10).

1:4 your election by God. The church is commonly called “the elect” (cf. Rom. 8:33; Col. 3:12; 2 Tim. 2:10; Titus 1:1). In salvation, the initiating will is God’s not man’s (cf. John 1:13; Acts 13:46–48; Rom. 9:15, 16; 1 Cor. 1:30; Col. 1:13; 2 Thess. 2:13; 1 Pet. 1:1, 2; see notes on Eph. 1:4, 5). Man’s will participates in response to God’s promptings as Paul makes clear when he says the Thessalonians received the Word (v. 6) and they turned to God from idols (v. 9). These two responses describe faith and repentance, which God repeatedly calls sinners to do throughout Scripture (e.g., Acts 20:21).

1:5 our gospel. Paul called his message “our gospel,” because it was for him and all sinners to believe and especially for him to preach. He knew it did not originate with him, but was divinely authored; thus he also called it “the gospel of God” (2:2, 9; Rom. 1:1). Because the person who made forgiveness possible is the Lord Jesus, he also referred to it as “the gospel of Christ” (3:2). word only. It had to come in word (cf. Rom. 10:13–17), and not word only, but in Holy Spirit power (cf. 1 Cor. 2:4, 5) and in confidence (cf. Is. 55:11). what kind of men. The quality of the message was confirmed by the character of the lives of the preachers. Paul’s exemplary life served as an open book for all men to read, establishing the credibility of the power and grace of God essential to making the message of redemption believable to sinners (see note on 2 Cor. 1:12).

1:6 followers. The Thessalonians had become third generation mimics of Christ. Christ is the first; Paul is the second; and the Thessalonians are the third (1 Cor. 4:16; 11:1). joy of the Holy Spirit. Cf. Rom. 14:17. Joy in the midst of suffering evidenced the reality of their salvation, which included the indwelling Holy Spirit (1 Cor. 3:16; 6:19).

1:7 examples. The Gr. word was used to describe a seal that marked wax or a stamp that minted coins. Paul commended the Thessalonians for being model believers leaving their mark on others. Macedonia and Achaia. The two Roman provinces which comprised Greece, Macedonia being to the N and Achaia to the S.

1:8 sounded forth. The idea is to reverberate. Wherever the Thessalonians went, the gospel given by the word of the Lord was heard. It resulted in a local outreach to Thessalonica, a national outreach to Macedonia and Achaia, and an international outreach to regions beyond. we do not need to say anything. Though it may appear that this church developed such a testimony in only 3 Sabbaths of preaching (cf. Acts 17:2) spanning as little as 15 days, it is better to understand that Paul preached 3 Sabbaths in the synagogue before he had to relocate elsewhere in the city. In all likelihood, Paul spent months not weeks, which accounts for: 1) the two collections he received from Philippi (Phil. 4:16); 2) the time he worked night and day (2:9; 2 Thess. 3:8); and 3) the depth of pastoral care evidenced in the letter (2:7, 8, 11).

1:9 turned. This word describes what the Bible elsewhere calls repentance (Matt. 3:1, 2; 4:17; Acts 2:38; 3:19; 5:31; 20:21). Salvation involves a person’s turning from sin and trusting in false gods to Christ. See notes on 2 Cor. 7:8–11. to serve the living and true God. Those converted to Christ abandoned the worship of dead idols to become willing slaves to the living God.

1:10 to wait. This is a recurring theme in the Thessalonian letters (3:13; 4:15–17; 5:8, 23; 2 Thess. 3:6–13; cf. Acts 1:11; 2 Tim. 4:8; Titus 2:11–13). These passages indicate the imminency of the deliverance; it was something Paul felt could happen in their lifetime. delivers us from the wrath to come. This can mean to evacuate out of a current distress (Rom. 7:24; Col. 1:13) or to exempt from entering into a distress (John 12:27; 2 Cor. 1:10). The wrath can refer either to God’s temporal wrath to come on the earth (Rev. 6:16, 17; 19:15) or to God’s eternal wrath (John 3:36; Rom. 5:9, 10). First Thessalonians 5:9 develops the same idea (see note there). The emphasis in both passages on Christ’s work of salvation from sin favors this being understood as the deliverance from the eternal wrath of God in hell because of salvation.

1 Thessalonians 2

2:1 not in vain. Paul’s ministry among the Thessalonians was so fruitful that not only were people saved and a vibrant, reproducing church planted, but the church also grew and flourished even after Paul left (cf. 1:5–8).

2:2 spitefully treated at Philippi. Paul and Silas had been brutalized in Philippi before coming to Thessalonica (cf. Acts 16:19–24, 37). They suffered physically when beaten (Acts 16:22, 23) and incarcerated (Acts 16:24). They were arrogantly mistreated with false accusations (Acts 16:20, 21) and illegally punished in spite of their Roman citizenship (Acts 16:37). much conflict. Like their treatment in Philippi, Paul’s team was falsely accused of civil treason in Thessalonica (Acts 17:7) and suffered physical intimidation (Acts 17:5, 6).

2:3 error or uncleanness…deceit. Paul used 3 distinctly different words to affirm the truthfulness of his ministry, each expressing a contrast with what was characteristic of false teachers. He first asserted that “his message” was true and not erroneously false. His “manner of life” was pure, not sexually wicked. His “method of ministry” was authentic, not deceptive (see notes on 2 Cor. 4:2).

2:4 approved by God. It could be that some false teachers came into the church to discredit Paul’s ministry. This would account for his emphasis in vv. 1–12 on his divine appointment, approval, integrity, and devotion to them. Cf. Acts 9:15; 16:9, 10.

2:5, 6 flattering words. Paul used 3 disclaimers to affirm the purity of his motives for ministry: 1) he denied being a smooth talking preacher who tried to make favorable impressions in order to gain influence for selfish advantage; 2) he did not pretend to be poor and work night and day (cf. v. 9) as a pretense to get rich in the ministry at their expense; and 3) he didn’t use his honored position as an apostle to seek personal glory, only God’s glory (cf. 1 Cor. 10:31).

2:6 apostles of Christ. This plural is designed to include Paul with the 12 for the sake of emphasizing his unique authority. Silvanus and Timothy were “apostles (messengers) of the church” (cf. Rom. 16:7; Phil. 2:25).

2:7, 8 gentle…as a nursing mother. Paul may have had in mind Moses’ portrayal of himself as a nursing mother to Israel (cf. Num. 11:12). He used the same tender picture with the Corinthians (cf. 2 Cor. 12:14, 15) and the Galatians (cf. Gal. 4:19). Paul’s affection for the Thessalonians was like that felt by a mother willing to sacrifice her life for her child as was Christ who was willing to give up His own life for those who would be born again into the family of God (cf. Matt. 20:28)

2:9 laboring night and day. Paul explained this in 2 Thess. 3:7–9. He did not ask for any money from the Thessalonians but rather lived on what he earned and what the Philippians sent (Phil. 4:16), so that his motives could not be questioned, unlike the false teachers who always sought money (cf. 1 Pet. 5:2). the gospel of God. Cf. Rom. 1:1. The good news from God which Paul preached included these truths: 1) the authority and truthfulness of Scripture (v. 13); 2) the deity of Christ (Rom. 10:9); 3) the sinfulness of mankind (Rom. 3:23); 4) Christ’s death and resurrection (1 Cor. 15:4, 5); and 5) salvation by God’s grace through man’s faith (Eph. 2:8, 9). Paul’s summary of the gospel is in 1 Cor. 15:1–5.

1 Thess. 2:9

Communities with Christian Churches—ca. A.D. 100

2:10 You are witnesses. Under OT law it took two or more witnesses to verify truth (Num. 35:30; Deut. 17:6; 19:15; 2 Cor. 13:1). Here Paul called on both the Thessalonians and God as witnesses to affirm his holy conduct in the ministry. Cf. 2 Cor. 1:12.

2:11 exhorted…comforted…charged. Paul used these 3 words to describe his fatherly relationship with the Thessalonians since they were his children in the faith. They emphasized the personal touch of a loving father (cf. 1 Cor. 4:14, 15).

2:12 His own kingdom and glory. This speaks of the sphere of eternal salvation (cf. Col. 1:13, 14) culminating in the splendor of heaven.

2:13 the word of God. Paul’s message from God is equated with the OT (Mark 7:13). It was the message taught by the apostles (Acts 4:31; 6:2). Peter preached it to the Gentiles (Acts 11:1). It was the word Paul preached on his first missionary journey (Acts 13:5, 7, 44, 48, 49), his second (Acts 16:32; 17:13; 18:11), and his third (Acts 19:10). Cf. Col. 1:25. effectively works. The work of God’s Word includes: saving (Rom. 10:17; 1 Pet. 1:23); teaching and training (2 Tim. 3:16, 17); guiding (Ps. 119:105); counseling (Ps. 119:24); reviving (Ps. 119:154); restoring (Ps. 19:7); warning and rewarding (Ps. 19:11); nourishing (1 Pet. 2:2); judging (Heb. 4:12); sanctifying (John 17:17); freeing (John 8:31, 32); enriching (Col. 3:16); protecting (Ps. 119:11); strengthening (Ps. 119:28); making wise (Ps. 119:97–100); rejoicing the heart (Ps. 19:8); and prospering (Josh. 1:8, 9). All this is summarized in Ps. 19:7–9 (see notes there).

2:14 imitators. Not only were the Thessalonians imitators of Paul and the Lord (cf. 1:6), but also of the churches in Judea in the sense that they both were persecuted for Christ’s sake (cf. Acts 4:1–4; 5:26; 8:1). They drank Christ’s cup of suffering (Matt. 26:39) and walked in the way of the OT prophets (Matt. 21:33–46; Luke 13:34).

2:15 who killed…the Lord Jesus. There is no question that the Jews were responsible for the death of their Messiah, though the Romans carried out the execution. It was the Jews who brought the case against Him and demanded His death (cf. Luke 23:1–24, 34–38), just as they had killed the prophets (cf. Matt. 22:37; Mark 5:1–8; Acts 7:51, 52).

2:15, 16 contrary to all men. Just as it is God’s will that all men be saved (1 Tim. 2:4; 2 Pet. 3:9), so it was the will of the Jews that no one find salvation in Christ (v. 16). Paul at one time had embraced this blasphemy of trying to prevent gospel preaching (cf. 1 Tim. 1:12–17).

2:16 wrath has come upon them. God’s wrath (cf. 1:10; 5:9) on the Jews who “pile up their sins to the maximum limit” (cf. Matt. 23:32; Rom. 2:5), thus filling up the cup of wrath, can be understood: 1) historically of the Babylonian exile (Ezek. 8–11); 2) prophetically of Jerusalem’s destruction in A.D. 70; 3) eschatologically of Christ’s second coming in judgment (Rev. 19); or 4) soteriologically in the sense that God’s promised eternal wrath for unbelievers is so certain that it is spoken of as having come already as does the Apostle John (cf. John 3:18, 36). This context relates to the fourth option.

2:17 having been taken away. Paul had been forcedly separated from his spiritual children (cf. Acts 17:5–9). His motherly (v. 7) and fatherly instincts (v. 11) had been dealt a severe blow. Lit. the Thessalonians had been orphaned by Paul’s forced departure.

2:18 Satan hindered us. Satan, which means “adversary,” continually attempted to tear down the church that Christ promised to build (cf. Matt. 16:18). He was said to be present at the churches of Jerusalem (Acts 5:1–10), Smyrna (Rev. 2:9, 10), Pergamum (Rev. 2:13), Thyatira (Rev. 2:24), Philadelphia (Rev. 3:9), Ephesus (1 Tim. 3:6, 7), and Corinth (2 Cor. 2:1–11). He thwarted Paul in the sense that a military foe would hinder the advance of his enemy. This could very possibly refer to the pledge that Jason made (Acts 17:9), if that pledge was a promise that Paul would not return to Thessalonica.

2:19 crown of rejoicing. The Bible speaks of eternal life like a wreath awarded for an athletic victory. It is spoken of in terms of: 1) the imperishable wreath that celebrates salvation’s victory over corruption (1 Cor. 9:25); 2) the righteous wreath that celebrates salvation’s victory over unrighteousness (2 Tim. 4:8); 3) the unfading wreath of glory that celebrates salvation’s victory over defilement (1 Pet. 5:4); 4) the wreath of life that celebrates salvation’s victory over death (James 1:12, Rev. 2:10); and here 5) the wreath of exultation which celebrates salvation’s victory over Satan and mankind’s persecution of believers. at His coming. “Coming” or parousia, lit. means “to be present.” It can be understood as: 1) actual presence (Phil. 2:2); 2) moment of arrival (1 Cor. 16:17); or 3) expected coming (2 Cor. 7:6). In regard to Christ and the future, it can refer to: 1) Christ’s coming at the Rapture (4:15), or 2) Christ’s second coming prior to His 1,000 year millennial reign (Matt. 24:37; Rev. 19:11—20:6). Paul referred directly to Christ’s coming 4 times in 1 Thess. (see also 3:13; 4:15; 5:23) and once indirectly (1:10). Context indicates Paul most likely refers here to Christ’s coming for the rapture of the church.

1 Thessalonians 3

3:1 no longer endure it. The agony of separation between spiritual parent Paul and his children in Thessalonica became unbearably painful (cf. v. 5). in Athens alone. Paul and Silas stayed behind while Timothy returned (v. 2). This would not be the last time that Timothy went to a church in Paul’s place (cf. 1 Cor. 4:17; 16:10; Phil. 2:19–24; 1 Tim. 1:3).

3:2 establish…encourage…your faith. This was a common ministry concern and practice of Paul (cf. Acts 14:22; 15:32; 18:23). Paul’s concern did not focus on health, wealth, self-esteem, or ease of life, but rather the spiritual quality of life. Their faith was of supreme importance in Paul’s mind as evidenced by 5 mentions in vv. 1–10 (see also vv. 5, 6, 7, 10). Faith includes the foundation of the body of doctrine (cf. Jude 3) and their believing response to God in living out that truth (cf. Heb. 11:6).

3:3 appointed. God had promised Paul future sufferings when He commended him to ministry through Ananias (Acts 9:16). Paul reminded the Thessalonians of this divine appointment so that they would not think that: 1) God’s plan was not working out as evidenced by Paul’s troubles, or 2) Paul’s afflictions demonstrated God’s displeasure with him. To think that way would upset the church’s confidence in Paul and fulfill Satan’s deceptive purposes (v. 5). Cf. 2 Cor. 4:8–15; 6:1–10; 11:23–27; 12:7–10.

3:4 suffer tribulation. Paul had told them to expect him to suffer as he had already suffered before his Thessalonian experience (2:14–16; Acts 13, 14). During (Acts 17:1–9) and following (Acts 17:10—18:11) his time at Thessalonica, Paul also knew tribulation.

3:5 the tempter. Satan had already been characterized as a hinderer (2:18) and now as a tempter in the sense of trying/testing for the purpose of causing failure (cf. Matt. 4:3; 1 Cor. 7:5; James 1:12–18). Paul was not ignorant of Satan’s schemes (2 Cor. 2:11; 11:23) nor vulnerable to his methods (Eph. 6:11), so Paul took action to counterattack Satan’s expected maneuver and to assure that all his efforts were not useless (cf. 2:1).

3:6 your faith and love. Timothy returned to report the Thessalonians’ trust in God, their response to one another, and to Paul’s ministry. This news convinced Paul that Satan’s plans to disrupt God’s work had not been successful and settled Paul’s anxiety (v. 7).

3:8 stand fast. Pictured here is an army that refuses to retreat even though it is being assaulted by the enemy. This is a frequent Pauline injunction (1 Cor. 16:13; Gal. 5:1; Eph. 6:11, 13, 14; Phil. 1:27; 4:1; 2 Thess. 2:15).

3:9 joy. Paul, like John (3 John 4), found the highest sense of ministry joy in knowing that his children in the faith were growing and walking in the truth. It led him to the worship of God in thanksgiving and rejoicing.

3:10 praying. As to frequency, Paul prayed night and day just as he worked night and day (2:9). As to fervency, Paul prayed superabundantly (cf. Eph. 3:20). lacking. Paul was not criticizing the church but rather acknowledging that they had not yet reached their full potential, for which he prayed and labored (v. 10). The themes of chaps. 4, 5 deal with areas of this lack.

3:11 direct our way. Paul knew that Satan had hindered his return (2:18). Even though Timothy had visited and returned with a good report, Paul still felt the urgency to see his spiritual children again. Paul followed the biblical admonition of the Psalms (Ps. 37:1–5) and Proverbs (Prov. 3:5, 6) to entrust difficult situations to God.

3:12 love to one another. With over 30 positive and negative “one anothers” in the NT, love appears by far most frequently (cf. 4:9; Rom. 12:10; 13:8; 2 Thess. 1:3; 1 Pet. 1:22; 1 John 3:11, 23; 4:7, 11; 2 John 5). It is the overarching term that includes all of the other “one anothers.” Its focus is on believers in the church. to all. In light of the fact that God loved the world and sent His son to die for human sin (John 3:16), believers who were loved when they were unlovely (Rom. 5:8) are to love unbelievers (see notes on Matt. 5:43, 44). Other NT commands concerning all men include pursuing peace (Rom. 12:18), doing good (Gal. 6:10), being patient (Phil. 4:5), praying (1 Tim. 2:1), showing consideration (Titus 3:2), and honoring (1 Pet. 2:17).

3:13 blameless in holiness. Paul prayed that there would be no grounds of accusation because of unholiness. Cf. 1 Cor. 1:8; 2 Cor. 11:2; Eph. 5:25–27; 1 Pet. 1:16, 17; Jude 24. His saints. Since this exact term is not used elsewhere in the NT of angels (see note on Jude 14), but is commonly used for believers, it is best to understand the coming of the Lord to rapture all His church (see notes on 4:13–18) and take them to heaven to enjoy His presence (see notes on John 14:1–3).

1 Thessalonians 4

4:1 in the Lord Jesus. To give added weight to his words, Paul appealed here to the fact that he wrote with the authority of Christ Himself (see vv. 2, 15; 5:27; 2 Thess. 3:6, 12). please God. Cf. 2:4, 15; 2 Cor. 5:9; Eph. 5:10, 17; Col. 1:10; Heb. 11:6; 13:15, 16; 1 John 3:22. This is done by obedience to the Word of God (cf. v. 3).

4:3 the will of God. All of God’s Word contains God’s will—both affirmations and prohibitions. Specifically, God’s will includes salvation (1 Tim. 2:4), self-sacrifice (Rom. 12:1, 2), Spirit filling (Eph. 5:18), submission (1 Pet. 2:13–15), suffering (1 Pet. 3:17), satisfaction (5:18), settledness (Heb. 10:36), and particularly here—sanctification, which literally refers to a state of being set apart from sin to holiness. In this context, it means being set apart from sexual impurity in particular, holding oneself away from immorality by following the instruction in vv. 4–8.

4:4 possess his own vessel. Two interpretations of “vessel” are usually offered. The term can mean: 1) the wife (cf. Ruth 4:10 LXX; 1 Pet. 3:7) which one acquires, or 2) the body (2 Cor. 4:7; 2 Tim. 2:21) which one possesses. The latter is most likely since: 1) vessel in 1 Pet. 3:7 is used only in a comparative sense (“weaker vessel”) referring to vessel in terms of general humanity not femaleness; 2) being married does not guarantee sexual purity; 3) Paul would be contradicting what he taught in 1 Cor. 7 about the superlative state of singleness (cf. 7:8, 9); and 4) if taken in the sense of “acquiring a wife,” Paul would be talking to men only and ignoring how women were to stay pure. Therefore, “possess his own body” is the preferred translation/interpretation. Cf. note on 1 Cor. 9:27.

4:5 the Gentiles. Used here in a spiritual sense referring to non-Christians, and indicated by the defining statement, “who do not know God.” See notes on Eph. 4:17, 18.

4:6 defraud his brother. The context, which remains unchanged throughout vv. 1–8, demands that this refer to all the destructive social and spiritual implications of illegitimate sexual activity. See notes on Matt. 18:6–10. avenger. This means it is God who ultimately works out just recompense for such sins (cf. Col. 3:4–7; Heb. 13:4).

4:7 call us. Whenever the epistles refer to the “call” of God, it is always a reference to His effectual, saving call, never to a general plea. It is linked to justification (cf. Rom. 8:30).

4:8 given us His Holy Spirit. God’s Spirit is a free gift to all who believe in the Lord Jesus Christ for salvation. Cf. Acts 2:38; Rom. 8:9; 1 Cor. 3:16; 12:13; 2 Cor. 6:16.

4:9, 10 taught by God to love. Through God’s Word (Ps. 119:97–102) and by God Himself, they were loving believers (cf. Rom. 5:5; 1 John 2:7–11; 3:14; 4:7, 8, 12).

4:11 a quiet life. This refers to one who does not present social problems (see note on 1 Tim. 2:2) or generate conflict among those people in his life, but whose soul rests easy even in the midst of difficulty (cf. 1 Pet. 3:4). Paul later deals with those who did not “mind their own business” at Thessalonica (cf. 2 Thess. 3:6–15). work with your own hands. Greek culture looked down on manual labor but Paul exalts it (see note on Eph. 4:28).

4:12 those…outside. Non-Christians are in view here (cf. 1 Cor. 5:2; Col. 4:5; 1 Tim. 3:7).

4:13–18 Even though Paul’s ministry in Thessalonica was brief, it is clear the people had come to believe in and hope for the reality of their Savior’s return (cf. 1:3, 9, 10; 2:19; 5:1, 2; 2 Thess. 2:1, 5). They were living in expectation of that coming, eagerly awaiting Christ. Verse 13 (cf. 2 Thess. 2:1–3) indicates they were even agitated about some things that were happening to them that might affect their participation in it. They knew Christ’s return was the climactic event in redemptive history and didn’t want to miss it. The major question they had was “What happens to the Christians who die before He comes? Do they miss His return?” Clearly, they had an imminent view of Christ’s return and Paul had left the impression it could happen in their lifetime. Their confusion came as they were being persecuted, an experience they thought they were to be delivered from by the Lord’s return (cf. 3:3, 4).

4:13 those who have fallen asleep. Sleep is the familiar NT euphemism for death which describes the appearance of the deceased (see note on 1 Cor. 11:30). It describes the dead body, not the soul (cf. 2 Cor. 5:1–9; Phil. 1:23). Sleep is used of Jarius’ daughter (Matt. 9:24) whom Jesus raised from the dead and Stephen who was stoned to death (Acts 7:60; cf. John 11:11; 1 Cor. 7:39; 15:6, 18, 51; 2 Pet. 3:4). Those who sleep are identified in v. 16 as “the dead in Christ.” The people, in ignorance, had come to the conclusion that those who die miss the Lord’s return and they were grieved over their absence at such a glorious event. Thus the departure of a loved one brought great anguish to the soul. But there is no reason for Christians to sorrow when a brother dies as if some great loss to that person has come.

4:14 God will bring with Him. As Jesus died and rose, so also will those who die believing in Him rise again so they can be taken to heaven with the Lord (see notes on John 14:1–3; 1 Cor. 15:51–58). These texts describe the rapture of the church, which takes place when Jesus comes to collect His redeemed and take them back to heaven. Those who have died before that time (called “those who sleep”) will be gathered and taken back to heaven with the Lord.

4:15 the word of the Lord. Was Paul referring to some saying of Jesus found in the gospels? No. There are none exact or even close. The only explicit reference to the Rapture in the gospels is John 14:1–3. Some suggest that Jesus had said the words while on earth, their substance being recorded later in such places as Matt. 24:30, 31 and John 6:39, 40; 11:25, 26. Similarities between this passage in 1 Thess. and the gospel accounts include a trumpet (Matt. 24:31), a resurrection (John 1:26), and a gathering of the elect (Matt. 24:31). Yet dissimilarities between it and the canonical sayings of Christ far outweigh the resemblances. Some of the differences between Matt. 24:30, 31 and vv. 15–17 are as follows: 1) in Matt. the Son of Man is coming on the clouds (but see Mark 13:26; Luke 21:27), in 1 Thess. ascending believers are in them; 2) in the former the angels gather, in the latter Christ does personally; 3) in the former nothing is said about resurrection, while in the latter this is the main theme; and 4) Matthew records nothing about the order of ascent, which is the principal lesson in Thessalonians. On the other hand, did he mean a statement of Jesus that was spoken but not recorded in the gospels (Acts 20:35)? No. There is reason to conclude this since Paul affirmed that he taught the Rapture as a heretofore hidden truth (1 Cor. 15:51), i.e., “mystery.” Apparently, the Thessalonians were informed fully about the Day of the Lord judgment (cf. 5:1, 2), but not the preceding event—the rapture of the church. Until Paul revealed it as the revelation from God to him, it had been a secret, with the only prior mention being Jesus’ teaching in John 14:1–3. This was new revelation of what had previously been an unrevealed mystery. we who are alive and remain. This refers to Christians alive at the time of the Rapture, those who live on this earth to see the coming of the Lord for His own. Since Paul didn’t know God’s timing, he lived and spoke as if it could happen in his lifetime. As with all early Christians, he believed the event was near (cf. Rom. 13:11; 1 Cor. 6:14; 10:11; 16:22; Phil. 3:20, 21; 1 Tim. 6:14; Titus 2:13). Those alive at the Rapture will follow those dead who rise first (v. 16).

4:16 the Lord Himself will descend. This fulfills the pledge of John 14:1–3 (cf. Acts 1:11). Until then, He remains in heaven (cf. 1:10; Heb. 1:1–3). archangel. Very little is known about the organization or rank of angels (cf. Col. 1:17). While only Michael is named as an archangel (Jude 9), there seems to be more than one in the archangelic ranks (Dan. 10:13). Perhaps it is Michael, the archangel, whose voice is heard as he is identified with Israel’s resurrection in Dan. 12:1–3. At that moment (cf. 1 Cor. 15:52, “twinkling of an eye”), the dead rise first. They will not miss the Rapture, but be the first participants. trumpet of God. Cf. 1 Cor. 15:52. This trumpet is not the judgment trumpets of Rev. 8–11, but is illustrated by the trumpet of Ex. 19:16–19, which called the people out of the camp to meet God. It will be a trumpet of deliverance (cf. Zeph. 1:16; Zech. 9:14).

4:17 caught up. After the dead come forth, their spirits, already with the Lord (2 Cor. 5:8; Phil. 1:23), are now being joined to resurrected new bodies (see notes on 1 Cor. 15:35–50); the living Christians will be raptured, lit. snatched away (cf. John 10:28; Acts 8:39). This passage, along with John 14:1–3 and 1 Cor. 15:51, 52, forms the biblical basis for “the Rapture” of the church. The time of the Rapture cannot be conclusively determined from this passage alone. However, when other texts such as Rev. 3:10 and John 14:3 are consulted and compared to the texts about Christ’s coming in judgment (Matt. 13:34–50; 24:29–44; Rev. 19:11–21) at the end of a 7 year tribulation, it has to be noted that there is a clear difference between the character of the “Rapture” in that there is no mention of any judgment, while the other texts feature judgment. So then, it is best to understand that the Rapture occurs at a time different from the coming of Christ in judgment. Thus, the Rapture has been described as pretribulational (before the wrath of God unfolded in the judgments of Rev. 6–19). This event includes complete transformation (cf. 1 Cor. 15:51, 52; Phil 3:20, 21) and union with the Lord Jesus Christ that never ends.

4:18 comfort one another. The primary purpose of this passage is not to teach a scheme of prophecy, but rather to provide encouragement to those Christians whose loved ones have died. The comfort here is based on the following: 1) the dead will be resurrected and will participate in the Lord’s coming for His own; 2) when Christ comes the living will be reunited forever with their loved ones; and 3) they all will be with the Lord eternally (v. 17).

1 Thessalonians 5

5:1 But. Paul used familiar Gr. words here to indicate a change of topics within the same general subject of prophecy (cf. 4:9, 13; 1 Cor. 7:1, 25; 8:1; 12:1; 16:1). The expression here points to the idea that within the broader context of the end time coming of the Lord Jesus, the subject is changing from a discussion of the blessings of the rapture of believers to the judgment of unbelievers. times and the seasons. These two terms mean the measurement of time and the character of the times respectively (cf. Dan. 2:21; Acts 1:7). Many of them expected the Lord to come in their lifetime and were confused and grieved when their fellow believers died before His coming (see notes on 4:13–18). They were concerned about the delay. Apparently, the Thessalonians knew all that God intended believers to know about coming judgment, and Paul had taught them what they hadn’t known about the Rapture (4:13–18), so Paul exhorted them to live godly lives in light of coming judgment on the world, rather than to be distracted by probing into issues of prophetic timing. They could not know the timing of God’s final judgment, but they knew well that it was coming unexpectedly (v. 2).

5:2 day of the Lord. There are 19 indisputable uses of “the Day of the Lord” in the OT and 4 in the NT (cf. Acts 2:20; 2 Thess. 2:2; 2 Pet. 3:10). The OT prophets used “Day of the Lord” to describe near historical judgments (see Is. 13:6–22; Ezek. 30:2–19; Joel 1:15; Amos 5:18–20; Zeph. 1:14–18) or far eschatological divine judgments (see Joel 2:30–32; 3:14; Zech. 14:1; Mal. 4:1, 5). Six times it is referred to as the “day of doom” and 4 times “day of vengeance.” The NT calls it a day of “wrath,” day of “visitation,” and the “great day of God Almighty” (Rev. 16:14). These are terrifying judgments from God (cf. Joel 2:30, 31; 2 Thess. 1:7–10) for the overwhelming sinfulness of the world. The future “Day of the Lord” which unleashes God’s wrath, falls into two parts: 1) the end of the 7 year tribulation period (cf. Rev. 19:11–21), and 2) the end of the Millennium. These two are actually 1,000 years apart and Peter refers to the end of the 1,000 year period in connection with the final “Day of the Lord” (cf. 2 Pet. 3:10; Rev. 20:7–15). Here, Paul refers to that aspect of the “Day of the Lord,” which concludes the tribulation period. a thief in the night. This phrase is never used to refer to the rapture of the church. It is used of Christ’s coming in judgment on the Day of the Lord at the end of the 7 year tribulation which is distinct from the rapture of the church (see note on 4:15) and it is used of the judgment which concludes the Millennium (2 Pet. 3:10). As a thief comes unexpectedly and without warning, so will the Day of the Lord come in both its final phases.

5:3 “Peace and safety!” Just as false prophets of old fraudulently forecast a bright future, in spite of the imminence of God’s judgment (Jer. 6:14; 8:11; 14:13, 14; Lam. 2:14; Ezek. 13:10, 16; Mic. 3:5), so they will again in future days just before the final Day of the Lord destruction. labor pains. The Lord used this same illustration in the Olivet Discourse (see note on Matt. 24:8). It portrays the inevitability, suddenness, inescapable nature, and painfulness of the Day of the Lord.

5:4 But you, brethren. Paul dramatically shifts from the third person plural pronoun (3 times in v. 3) to the second person plural. Because the church is raptured before the judgment of the Day of the Lord, believers will not be present on earth to experience its terrors and destruction (v. 3). not in darkness. Believers have no part in the Day of the Lord, because they have been delivered from the domain of darkness and transferred to the kingdom of light (Col. 1:13). Jesus taught that to believe in Him would remove a person from spiritual darkness (John 8:12; 12:46). The contrast between believers and the lost is emphatic and Paul draws it out all the way through v. 7. Believers will not experience the wrath of God because they are different in nature. Unbelievers are in darkness (cf. v. 2, “in the night”), engulfed in mental, moral, and spiritual darkness because of sin and unbelief (cf. John 1:5; 3:19; 8:12; 2 Cor. 4:6; Eph. 4:17, 18; 5:8, 11). All these people are children of Satan (cf. John 8:44) who is called “the power of darkness” (Luke 22:53). The Day of the Lord will “overtake” them suddenly and with deadly results.

5:5 sons of light. This is a Heb. expression that characterizes believers as children of God, their heavenly Father, who is light and in whom is no darkness at all (1 John 1:5–7). Cf. Luke 16:8; John 8:12; 12:36. Believers live in a completely different sphere of life than those who will be in the Day of the Lord.

5:6 let us not sleep. Because believers have been delivered from the domain of darkness, they are taken out of the night of sin and ignorance and put into the light of God. Because Christians are in the light, they should not sleep in spiritual indifference and comfort, but be alert to the spiritual issues around them. They are not to live like the sleeping, darkened people who will be jolted out of their coma by the Day of the Lord (v. 7), but to live alert, balanced, godly lives under control of the truth.

5:8 breastplate. Paul pictured the Christian life in military terms as being a life of soberness (alertness) and proper equipping. The “breastplate” covers the vital organs of the body. “Faith” is an essential protection against temptations, because it is trust in God’s promise, plan, and truth. It is unwavering belief in God’s Word that protects us from temptation’s arrows. Looking at it negatively, it is unbelief that characterizes all sin. When believers sin, they have believed Satan’s lie. Love for God is essential, as perfect love for Him yields perfect obedience to Him. Elsewhere the warrior’s breastplate has been used to represent righteousness (Is. 59:17; Eph. 6:14). Faith elsewhere is represented by a soldier’s shield (Eph. 6:16). The “helmet” is always associated with salvation in its future aspects (cf. Is. 59:17; Eph. 6:17). Our future salvation is guaranteed, nothing can take it away (Rom. 13:11). Paul again combined faith, love, and hope (cf. 1:3). See notes on Eph. 6:10–17.

5:9 wrath. This is the same wrath referred to in 1:10 (see notes there). In this context (note especially the contrast), it appears obvious that this wrath refers to God’s eternal wrath, not His temporal wrath during the tribulation period (cf. Rom. 5:9).

5:10 wake or asleep. This analogy goes back to 4:13–15 and refers to being physically alive or dead with the promise that, in either case, we will one day live together (cf. 4:17; John 14:1–3) forever with the Savior who died as the substitute for our sins. Cf. Rom. 4:9; Gal. 1:4; 2 Cor. 5:15, 21.

5:12 recognize. This does not mean simple face recognition, but that the people are to lit. know their pastors well enough to have an intimate appreciation for them and to respect them because of their value. The work of pastors is summarized in a 3-fold description which includes: 1) laboring, working to the point of exhaustion; 2) overseeing, lit. standing before the flock to lead them in the way of righteousness; and 3) admonishing, instructing in the truths of God’s Word. Cf. Heb. 13:7, 17.

5:13 esteem. In addition to knowing pastors (see notes on v. 12), congregations are to think rightly and lovingly of their pastors, not because of their charm or personality, but because of the fact that they work for the Chief Shepherd as His special servants (cf. 1 Pet. 5:2–4). They are also to submit to their leadership so that “peace” prevails in the church.

5:14, 15 we exhort you. Paul has discussed how the pastors are to serve the people and how the people are to respond to the pastors (vv. 12, 13). In these verses, he presents how the people are to treat each other in the fellowship of the church. The “unruly,” those out of line, must be warned and taught to get back in line. The “fainthearted,” those in fear and doubt, must be encouraged and made bold. The “weak,” those without spiritual and moral strength, must be held up firmly. Patience, forgiveness and acts of goodness must prevail between all the people.

5:16–22 Paul gave a summary of the Christian’s virtues. These verses provide the foundational principles for a sound spiritual life in brief, staccato statements that, in spite of their brevity, give believers the priorities for successful Christian living.

5:16 Rejoice. Joy is appropriate at all times. Cf. Phil. 2:17, 18; 3:1; 4:4.

5:17 pray. This does not mean pray repetitiously or continuously without a break (cf. Matt. 6:7, 8), but rather pray persistently (cf. Luke 11:1–13; 18:1–8) and regularly (cf. Eph. 6:18; Phil. 4:6; Col. 4:2, 12).

5:18 give thanks. Thanklessness is a trait of unbelievers (cf. Rom. 1:21; 2 Tim. 3:1–5). “This is the will of God” includes vv. 16, 17.

5:19 quench. The fire of God’s Spirit is not to be doused with sin. Believers are also instructed to not grieve the Holy Spirit (Eph. 4:30), but to be controlled by the Holy Spirit (Eph. 5:18) and to walk by the Holy Spirit (Gal. 5:16).

5:20 prophecies. This word can refer to a spoken revelation from God (cf. Acts 11:27, 28; 1 Tim. 1:18; 4:14), but most often refers to the written word of Scripture (cf. Matt. 13:14; 2 Pet. 1:19–21; Rev. 1:3; 22:7, 10, 18, 19). These “prophecies” are authoritative messages from God through a well recognized spokesman for God that, because of their divine origin, are not to be treated lightly. When God’s Word is preached or read, it is to be received with great seriousness.

5:21, 22 Test all things. This call for careful examination and discernment is in response to the command of v. 20. One is never to downgrade the proclamation of God’s Word, but to examine the preached word carefully (cf. Acts 17:10, 11). What is found to be “good” is to be wholeheartedly embraced. What is “evil”or unbiblical is to be shunned.

5:23 God…sanctify you. Having concluded all the exhortations beginning in 4:1, and especially from vv. 16–22, Paul’s ending benediction acknowledged the source for obeying and fulfilling them all. It is not within human power to be sanctified in all these ways (cf. Zech. 4:6; 1 Cor. 2:4, 5; Eph. 3:20, 21; Col. 1:29). Only God (cf. Rom. 15:33; 16:20; Phil. 4:9; Heb. 13:20 for references to God as “peace”) “Himself” can separate us from sin to holiness “completely.” whole spirit, soul, and body. This comprehensive reference makes the term “completely” more emphatic. By using spirit and soul, Paul was not indicating that the immaterial part of man could be divided into two substances (cf. Heb. 4:12). The two words are used interchangeably throughout Scripture (cf. Heb. 6:19; 10:39; 1 Pet. 2:11; 2 Pet. 2:8). There can be no division of these realities, but rather they are used as other texts use multiple terms for emphasis (cf. Deut. 6:5; Matt. 22:37; Mark 12:30; Luke 10:27). Nor was Paul a believer in a 3-part human composition (cf. Rom. 8:10; 1 Cor. 2:11; 5:3–5; 7:34; 2 Cor. 7:1; Gal. 6:18; Col. 2:5; 2 Tim. 4:22), but rather two parts: material and immaterial. at the coming. This fourth mention of Christ’s parousia refers to the rapture of the church as it has previously at 2:19; 3:13; 4:15.

5:24 calls you. This, as every time the divine call is mentioned in the NT, refers to God’s effectual call of His chosen ones to salvation (cf. 2:12; 4:7; Rom. 1:6, 7; 8:28; 1 Cor. 1:9; Eph. 4:1, 4; 2 Tim. 1:9; 1 Pet. 2:9; 5:10; 2 Pet. 1:10). The God who calls will also bring those whom He calls to glory and none will be lost (cf. John 6:37–44; 10:28, 29; Rom. 8:28–39; Phil. 1:6; Jude 24).

5:26 holy kiss. This gesture of affection is commanded 5 times in the NT (Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Pet. 5:14) and refers to the cultural hug and kiss greeting of the first century which for Christians was to be done righteously in recognition that believers are brothers and sisters in the family of God.

5:27 Public reading was the foundation of spiritual accountability (cf. Gal. 4:16; 2 Thess. 3:14).

5:28 Cf. Rom. 16:20, 24; 2 Thess. 3:18.

1 Thessalonians 1

1:1 a 1 Pet. 5:12

1:1 b Acts 17:1–9

1:1 1 NU omits from God our Father and the Lord Jesus Christ

1:2 c Rom. 1:8; 2 Thess. 1:3

1:3 d John 6:29

1:3 e Rom. 16:6

1:4 f Col. 3:12

1:5 g Mark 16:20

1:5 h 2 Cor. 6:6

1:5 i Heb. 2:3

1:6 j 1 Cor. 4:16; 11:1

1:6 k Acts 5:41; 13:52; 2 Cor. 6:10; Gal. 5:22

1:8 l Rom. 10:18

1:8 m Rom. 1:8; 16:19; 2 Cor. 2:14; 2 Thess. 1:4

1:9 n 1 Thess. 2:1

1:9 o 1 Cor. 12:2

1:10 p (Rom. 2:7)

1:10 q Matt. 3:7; Rom. 5:9

1 Thessalonians 2

2:2 a Acts 14:5; 16:19–24; Phil. 1:30

2:2 b Acts 17:1–9

2:2 1 NU, M omit even

2:3 c 2 Cor. 7:2

2:4 d 1 Cor. 7:25

2:4 e Titus 1:3

2:4 f Gal. 1:10

2:4 g Prov. 17:3

2:5 h 2 Cor. 2:17

2:5 i Rom. 1:9; 1 Thess. 2:10

2:5 2 pretext for greed

2:6 j 1 Tim. 5:17

2:6 k 1 Cor. 9:4

2:6 l 2 Cor. 11:9

2:6 m 1 Cor. 9:1

2:7 n 1 Cor. 2:3

2:8 o Rom. 1:11

2:8 p 2 Cor. 12:15; 1 John 3:16

2:9 q Acts 18:3; 20:34, 35; 1 Cor. 4:12; 2 Thess. 3:7, 8

2:9 r 2 Cor. 12:13

2:10 s 2 Cor. 1:12; 1 Thess. 1:5

2:10 t 2 Cor. 7:2

2:11 3 NU, M implored

2:12 u Eph. 4:1; Col. 1:10

2:12 v Rom. 8:28; 1 Cor. 1:9; 1 Thess. 5:24; 2 Thess. 2:14; (2 Tim. 1:9)

2:13 w Rom. 1:8; 1 Thess. 1:2, 3

2:13 x Mark 4:20

2:13 y (Matt. 10:20; Gal. 4:14)

2:13 z (1 Pet. 1:23)

2:14 a Gal. 1:22

2:14 b Acts 17:5; 1 Thess. 3:4; 2 Thess. 1:4

2:15 c Luke 24:20; Acts 2:23

2:15 d Jer. 2:30; Matt. 5:12; 23:34, 35; Acts 7:52

2:15 e Esth. 3:8

2:15 4 hostile

2:16 f Luke 11:52

2:16 g Gen. 15:16; Dan. 8:23; Matt. 23:32

2:16 h Matt. 24:6

2:17 i 1 Cor. 5:3

2:18 j Rom. 1:13; 15:22

2:19 k 2 Cor. 1:14

2:19 l Prov. 16:31

2:19 m Jude 24

2:19 n 1 Cor. 15:23

1 Thessalonians 3

3:2 a Rom. 16:21

3:3 b Eph. 3:13

3:3 c John 16:2; Acts 9:16; 14:22; 1 Cor. 4:9; 2 Tim. 3:12; 1 Pet. 2:21

3:4 d Acts 20:24

3:5 e 1 Cor. 7:5

3:5 f Gal. 2:2

3:6 g Acts 18:5

3:6 h Phil. 1:8

3:7 i 2 Cor. 1:4

3:8 j (Eph. 6:13, 14); Phil. 4:1

3:10 k 2 Cor. 13:9; Col. 4:12

3:11 l Mark 1:3

3:12 m Phil. 1:9; 1 Thess. 4:1, 10; 2 Thess. 1:3

3:13 n 2 Thess. 2:17

1 Thessalonians 4

4:1 a 1 Cor. 15:58

4:1 b Phil. 1:27; Col. 1:10

4:3 c (Rom. 12:2)

4:3 d Eph. 5:27

4:3 e (1 Cor. 6:15–20; Col. 3:5)

4:4 f Rom. 6:19

4:5 g Col. 3:5

4:5 h Eph. 4:17, 18

4:5 i 1 Cor. 15:34

4:6 j 2 Thess. 1:8

4:7 k Lev. 11:44; (Heb. 12:14); 1 Pet. 1:14–16

4:8 l Luke 10:16

4:8 m 1 Cor. 2:10

4:8 1 NU who also gives

4:9 n (Jer. 31:33, 34); John 6:45; 15:12, 17; (1 John 2:27)

4:9 o Matt. 22:39

4:10 p 1 Thess. 3:12

4:11 q 2 Thess. 3:11; 1 Pet. 4:15

4:11 r Acts 20:35

4:12 s Rom. 13:13; Col. 4:5; (1 Pet. 2:12)

4:13 t Lev. 19:28

4:13 u (Eph. 2:12)

4:13 2 Died

4:14 v 1 Cor. 15:13

4:14 w 1 Cor. 15:20, 23

4:14 3 Or through Jesus sleep

4:15 x 1 Kin. 13:17; 20:35; 2 Cor. 12:1; Gal. 1:12

4:15 y 1 Cor. 15:51, 52; 1 Thess. 5:10

4:15 4 Dead

4:16 z (Matt. 24:30, 31)

4:16 a (1 Cor. 15:52)

4:16 b (1 Cor. 15:23); 2 Thess. 2:1; Rev. 14:13; 20:6

4:17 c (1 Cor. 15:51–53); 1 Thess. 5:10

4:17 d Dan. 7:13; Acts 1:9; Rev. 11:12

4:17 e John 14:3; 17:24

4:18 f 1 Thess. 5:11

1 Thessalonians 5

5:1 a Matt. 24:3

5:2 b Luke 21:34; 1 Thess. 5:4; (2 Pet. 3:10); Rev. 3:3; 16:15

5:3 c Is. 13:6–9

5:3 d Hos. 13:13

5:4 e (Acts 26:18); Rom. 13:12; Eph. 5:8; 1 John 2:8

5:5 f Eph. 5:8

5:6 g Matt. 25:5

5:6 h Matt. 25:13; Mark 13:35; (1 Pet. 5:8)

5:6 1 self-controlled

5:7 i (Luke 21:34)

5:7 j Acts 2:15; 2 Pet. 2:13

5:8 k Is. 59:17; Eph. 6:14

5:9 l Rom. 9:22

5:9 m (2 Thess. 2:13)

5:10 n 2 Cor. 5:15

5:11 2 Or encourage

5:11 3 build one another up

5:12 o 1 Cor. 16:18; 1 Tim. 5:17; Heb. 13:7, 17

5:12 4 instruct or warn

5:13 p Mark 9:50

5:14 q 2 Thess. 3:6, 7, 11

5:14 r Heb. 12:12

5:14 s Rom. 14:1; 15:1; 1 Cor. 8:7

5:14 t Gal. 5:22

5:14 5 encourage

5:14 6 insubordinate or idle

5:15 u Lev. 19:18

5:15 v Rom. 12:9; Gal. 6:10; 1 Thess. 5:21

5:16 w (2 Cor. 6:10)

5:17 x Eph. 6:18

5:19 y Eph. 4:30

5:20 z Acts 13:1; 1 Cor. 14:1, 31

5:21 a 1 Cor. 14:29; 1 John 4:1

5:21 b Phil. 4:8

5:23 c Phil. 4:9

5:23 d 1 Thess. 3:13

5:23 e 1 Cor. 1:8, 9

5:23 7 set you apart

5:24 f (1 Cor. 10:13); 2 Thess. 3:3

5:24 g Phil. 1:6

5:27 8 letter

5:27 9 NU omits holy

Introduction to Second Thessalonians

Title

In the Greek NT, 2 Thessalonians is listed as “To the Thessalonians.” This represents the Apostle Paul’s second canonical correspondence to the fellowship of believers in the city of Thessalonica (cf. 1:1).

Author and Date

Paul, as in 1 Thessalonians, identified himself twice as the author of this letter (1:1; 3:17). Silvanus (Silas) and Timothy, Paul’s co-laborers in founding the church, were present with him when he wrote. Evidence, both within this letter and with regard to vocabulary, style, and doctrinal content, strongly supports Paul as the only possible author. The time of this writing was surely a few months after the first epistle, while Paul was still in Corinth with Silas and Timothy (1:1; Acts 18:5) in late A.D. 51 or early A.D. 52 (see Introduction to 1 Thessalonians: Author and Date).

Background and Setting

For the history of Thessalonica, see Introduction to 1 Thessalonians: Background and Setting. Some have suggested that Paul penned this letter from Ephesus (Acts 18:18–21), but his 18 month stay in Corinth provided ample time for both of the Thessalonian epistles to be authored (Acts 18:11).

Apparently, Paul had stayed apprised of the happenings in Thessalonica through correspondence and/or couriers. Perhaps the bearer of the first letter brought Paul back an update on the condition of the church, which had matured and expanded (1:3); but pressure and persecution had also increased. The seeds of false doctrine concerning the Lord had been sown, and the people’s behavior was disorderly. So Paul wrote to his beloved flock who were: 1) discouraged by persecution and needed incentive to persevere; 2) deceived by false teachers who confused them about the Lord’s return; and 3) disobedient to divine commands, particularly by refusing to work. Paul wrote to address those 3 issues by offering: 1) comfort for the persecuted believers (1:3–12); 2) correction for the falsely taught and frightened believers (2:1–15); and 3) confrontation for the disobedient and undisciplined believers (3:6–15).

Historical and Theological Themes

Although chaps. 1,2 contain much prophetic material because the main issue was a serious misunderstanding generated by false teachers about the coming Day of the Lord (Paul reveals that the Day had not come and would not until certain other events occur), it is still best to call this “a pastoral letter.” The emphasis is on how to maintain a healthy church with an effective testimony in proper response to sound eschatology and obedience to the truth.

Eschatology dominates the theological issues. One of the clearest statements on personal eschatology for unbelievers is found in 1:9. Church discipline is the major focus of 3:6-15, which needs to be considered along with Matt. 18:15-20; 1 Cor. 5:1-13; Gal. 6:1-5, and 1 Tim. 5:19, 20 for understanding the complete Biblical teaching on this theme.

Interpretive Challenges

Eternal reward and retribution are discussed in 1:5-12 in such general terms that it is difficult precisely to identify some of the details with regard to exact timing. Matters concerning the Day of the Lord (2:2), the restrainer (2:6, 7), and the lawless one (2:3, 4, 8-10) provide challenging prophetic material to interpret.

Outline

I. Paul’s Greeting (1:1, 2)

II. Paul’s Comfort for Affliction (1:3-12)

A. By Way of Encouragement (1:3, 4)

B. By Way of Exhortation (1:5-12)

III. Paul’s Correction for Prophetic Error (2:1-17)

A. Prophetic Crisis (2:1, 2)

B. Apostolic Correction (2:3-12)

C. Pastoral Comfort (2:13-17)

IV. Paul’s Concern for the Church (3:1-15)

A. Regarding Prayer (3:1-5)

B. Regarding Undisciplined Living (3:6-15)

V. Paul’s Benediction (3:16-18)

The Second Epistle of Paul the Apostle to the

THESSALONIANS

2 Thessalonians 1

Greeting

1Paul, Silvanus, and Timothy,

To the church of the Thessalonians in God our Father and the Lord Jesus Christ:

2aGrace to you and peace from God our Father and the Lord Jesus Christ.

God’s Final Judgment and Glory

3We are bound to thank God always for you, brethren, as it is fitting, because your faith grows exceedingly, and the love of every one of you all abounds toward each other,

4so that bwe ourselves boast of you among the churches of God cfor your patience and faith din all your persecutions and 1tribulations that you endure,

5which is emanifest2 evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, ffor which you also suffer;

6gsince it is a righteous thing with God to repay with 3tribulation those who trouble you,

7and to give you who are troubled hrest with us when ithe Lord Jesus is revealed from heaven with His mighty angels,

8in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ.

9jThese shall be punished with everlasting destruction from the presence of the Lord and kfrom the glory of His power,

10when He comes, in that Day, lto be mglorified in His saints and to be admired among all those who 4believe, because our testimony among you was believed.

11Therefore we also pray always for you that our God would ncount you worthy of this calling, and fulfill all the good pleasure of His goodness and othe work of faith with power,

12pthat the name of our Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.

2 Thessalonians 2

The Great Apostasy

1Now, brethren, aconcerning the coming of our Lord Jesus Christ band our gathering together to Him, we ask you,

2cnot to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of 1Christ had come.

3Let no one deceive you by any means; for that Day will not come dunless the falling away comes first, and ethe man of 2sin is revealed, fthe son of perdition,

4who opposes and gexalts himself habove all that is called God or that is worshiped, so that he sits 3as God in the temple of God, showing himself that he is God.

5Do you not remember that when I was still with you I told you these things?

6And now you know what is restraining, that he may be revealed in his own time.

7For ithe 4mystery of lawlessness is already at work; only 5He who now restrains will do so until He is taken out of the way.

8And then the lawless one will be revealed, jwhom the Lord will consume kwith the breath of His mouth and destroy lwith the brightness of His coming.

9The coming of the lawless one is maccording to the working of Satan, with all power, nsigns, and lying wonders,

10and with all unrighteous deception among othose who perish, because they did not receive pthe love of the truth, that they might be saved.

11And qfor this reason God will send them strong delusion, rthat they should believe the lie,

12that they all may be condemned who did not believe the truth but shad pleasure in unrighteousness.

Stand Fast

13But we are 6bound to give thanks to God always for you, brethren beloved by the Lord, because God tfrom the beginning uchose you for salvation vthrough 7sanctification by the Spirit and belief in the truth,

14to which He called you by our gospel, for wthe obtaining of the glory of our Lord Jesus Christ.

15Therefore, brethren, xstand fast and hold ythe traditions which you were taught, whether by word or our 8epistle.

16Now may our Lord Jesus Christ Himself, and our God and Father, zwho has loved us and given us everlasting consolation and agood hope by grace,

17comfort your hearts band 9establish you in every good word and work.

2 Thessalonians 3

Pray for Us

1Finally, brethren, apray for us, that the word of the Lord may run swiftly and be glorified, just as it is with you,

2and bthat we may be delivered from unreasonable and wicked men; cfor not all have faith.

3But dthe Lord is faithful, who will establish you and eguard you from the evil one.

4And fwe have confidence in the Lord concerning you, both that you do and will do the things we command you.

5Now may gthe Lord direct your hearts into the love of God and into the patience of Christ.

Warning Against Idleness

6But we command you, brethren, in the name of our Lord Jesus Christ, hthat you withdraw ifrom every brother who walks jdisorderly and not according to the tradition which 1he received from us.

7For you yourselves know how you ought to follow us, for we were not disorderly among you;

8nor did we eat anyone’s bread 2free of charge, but worked with klabor and toil night and day, that we might not be a burden to any of you,

9not because we do not have lauthority, but to make ourselves an example of how you should follow us.

10For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat.

11For we hear that there are some who walk among you in a disorderly manner, not working at all, but are mbusybodies.

12Now those who are such we command and 3exhort through our Lord Jesus Christ nthat they work in quietness and eat their own bread.

13But as for you, brethren, odo not grow weary in doing good.

14And if anyone does not obey our word in this 4epistle, note that person and pdo not keep company with him, that he may be ashamed.

15qYet do not count him as an enemy, rbut 5admonish him as a brother.

Benediction

16Now may sthe Lord of peace Himself give you peace always in every way. The Lord be with you all.

17tThe salutation of Paul with my own hand, which is a sign in every 6epistle; so I write.

18uThe grace of our Lord Jesus Christ be with you all. Amen.

2 Thessalonians Commentaries

2 Thessalonians 1

1:1, 2 See note on 1 Thess. 1:1.

1:3 bound to thank. There is a spiritual obligation to thank God in prayer when He accomplishes great things in the lives of His saints. That was the case with the obedient Thessalonians, who had demonstrated growth in faith and love since the first letter. This was in direct answer to Paul’s prayers (cf. 1 Thess. 1:3; 3:12).

1:4 patience and faith. Nowhere was their growth in faith and love (v. 3) more evident than in the way they patiently and faithfully endured hostilities and suffering from the enemies of Christ. Although there was no need to speak, since the Thessalonians’ lives spoke clearly enough (1 Thess. 1:8), Paul’s joy before the Lord over their perseverance bubbled up.

1:5 suffer. Having a right attitude toward suffering is essential, and that required attitude is concern for the kingdom of God. They were not self-centered, but concentrated on God’s kingdom. Their focus was not on personal comfort, fulfillment, and happiness, but on the glory of God and the fulfillment of His purposes. They were not moaning about the injustice of their persecutions. Rather, they were patiently enduring the sufferings they did not deserve (v. 4). This very attitude was “manifest evidence” or positive proof that God’s wise process of purging, purifying, and perfecting through suffering was working to make His beloved people worthy of the kingdom (cf. 2:12) by being perfected (cf. James 1:2–4; 1 Pet. 5:10). For believers, afflictions are to be expected (cf. 1 Thess. 3:3) as they live and develop Christian character in a satanic world. Suffering is not to be thought of as evidence that God has forsaken them, but evidence that He is with them, perfecting them (cf. Matt. 5:10; Rom 8:18; 2 Cor. 12:10). So the Thessalonians demonstrated that their salvation, determined by faith alone in the Lord Jesus Christ, was genuine because they, like Christ, were willing to suffer on account of God and His kingdom. They suffered unjustly as objects of man’s wrath against Christ and His kingdom (Acts 5:41; Phil. 3:10; Col. 1:24). “Kingdom of God” is used here in its spiritual sense of salvation (see note on Matt. 3:2).

1:6 God to repay. Just as the righteous judgment of God works to perfect believers (v. 5), so it works to “repay” the wicked (cf. v. 8). Vindication and retribution are to be exercised by God, not man, in matters of spiritual persecution (cf. Deut. 32:35; Prov. 25:21, 22; Rom. 12:19–21; 1 Thess. 5:15; Rev. 19:2). When God repays and how God repays are to be determined by Him.

1:7 rest with us. Paul was a fellow-sufferer for the just cause of Christ. He, like the Thessalonians, hoped for that ultimate rest and reward for their suffering for the kingdom that was to come when Christ returned to judge the ungodly. The Lord Jesus promised this two-fold coming for rest and retribution (cf. Matt. 13:40–43; 24:39–41; 25:31–33; Luke 21:27, 28, 34–36; John 5:24–29). when the Lord Jesus is revealed. This undoubtedly refers to Christ being unveiled in His coming as Judge. The first aspect of this revealing occurs at the end of the 7 year tribulation period (cf. Matt. 13:24–30, 36–43; 24:29–51; 25:31–46; Rev. 19:11–15). The final and universal revelation of Christ as Judge occurs at the Great White Throne judgment following Christ’s millennial reign on the earth (Rev. 20:11–15). Angels always accompany Christ in His coming for judgment (cf. Matt 13:41, 49; 24:30, 31; 25:31; Rev. 14:14, 15).

1:8 in flaming fire. Fire is a symbol of judgment (cf. Ex. 3:2; 19:16–20; Deut. 5:4; Ps. 104:4; Is. 66:15, 16; Matt. 3:11, 12; Rev. 19:12). taking vengeance. Lit. these words mean “to give full punishment” (cf. Deut. 32:35; Is. 59:17; 66:15; Ezek. 25:14; Rom. 12:19). do not know God. Cf. 1 Thess. 4:5. This speaks to the lack of a personal relationship with God through Jesus Christ (cf. John 17:3; Gal. 4:8; Eph. 2:12; 4:17, 18; Titus 1:16). Retribution is not dealt out because of persecuting Christians, but rather because they did not obey God’s command to believe (cf. Acts 17:30, 31; Rom. 1:5; 10:16; 15:18; 16:19) and call upon the name of the Lord to be saved from their sin (Rom. 10:9–13; 1 Cor. 16:22; Heb. 10:26–31). Salvation is never obtained by works but always by placing one’s faith alone in the Lord Jesus Christ (Eph. 2:8–10).

1:9 everlasting destruction. See note on Matt. 25:46. Paul explained the duration and extent of what is elsewhere in Scripture called “hell.” First, it is forever, thus it is not a reversible experience. Second, destruction means ruin and does not involve annihilation, but rather a new state of conscious being which is significantly worse than the first (cf. Rev. 20:14, 15). This is described as the absence of God’s presence and glory (cf. Matt. 8:12; 22:13; 25:30; Luke 16:24–26).

1:10 when He comes. When the Day of the Lord arrives bringing retribution and ruin for unbelievers. As Christ’s great glory is displayed the result will be rest and relief for believers and the privilege of sharing His glory (cf. Phil. 3:21; 1 John 3:2). This is the “glorious manifestation” of believers of which Paul spoke (Rom. 8:18, 19). At the time, all believers will adore and worship Him, including those in the Thessalonian church who believed Paul’s testimony of the gospel.

1:11 we also pray. Paul’s prayer life is exemplified 4 times in this letter (cf. v. 12; 2:16, 17; 3:1–5, 16). Here he prayed as he did in v. 5, that they might behave in ways consistent with their identity as Christians (cf. 1 Thess. 2:19; Eph. 4:1; Col. 1:10), living up to their “calling to salvation” (cf. Rom 8:30; 11:29; Gal. 4:13–15; 1 Cor. 1:26; Col. 1:3–5; 1 Thess. 2:12) with lives marked by goodness and powerful works of faith.

1:12 that. The worthy walk of v. 11 allows God to be glorified in us, the light of all purposes (cf. 2:14; 1 Cor. 10:31; 1 Pet. 4:11).

2 Thessalonians 2

2:1 coming of our Lord Jesus Christ. This is the fifth mention of Christ’s coming in the Thessalonian letters (cf. 1 Thess. 2:19; 3:13; 4:15; 5:23; see note at 1 Thess. 2:19). The aspect of His particular coming in view here is identified by the next phrase “our gathering together,” which conveys the idea of all believers meeting together with the Lord Jesus, obviously referring to the rapture of the church described in 1 Thess. 4:13–18 and John 14:1–3. Cf. Heb. 10:25 for the only other use of this phrase in the NT. This was the event the Thessalonians were anticipating (cf. 1 Thess. 1:10; 3:13; 5:9).

2:2 soon shaken. This term has been used of an earthquake (Acts 16:26) and a ship at anchor slipping its mooring in the midst of a heavy wind. Along with the word “troubled,” it describes the state of agitation and alarm that had gripped the church. They were greatly distressed because they had expected the Rapture, the gathering together to the Lord, to take place before the Day of the Lord. They had expected to be taken to glory and heavenly rest, not left to persecution and divine wrath. Paul must have taught them that they would miss the Day of the Lord (1 Thess. 5:2–5; cf. Rev. 3:10), but they had become confused by the persecution they were experiencing, thinking they may have been in the Day of the Lord. This error had been reinforced by some messages to them claiming that they were indeed in the Day of the Lord. Paul noted the source of these as “spirit,” “word,” and “letter.” A “spirit” would most likely refer to a false prophet claiming divine revelation as in 1 John 4:1–3. A “word” would refer to a sermon or speech given, while a “letter” indicated a written report. The powerful but harmful effect of this false information was gained by claiming it was from the Apostle Paul (“as if from us”). Whoever was telling them they were in the Day of the Lord claimed that it came from Paul who heard it, preached it, and wrote it. Thus their lie was given supposed apostolic sanction. The result was shock, fear, and alarm. Obviously, they had expected the Rapture before the Day of the Lord. For if they had expected it after, they would have rejoiced because Christ’s coming was to be soon. Apostolic authenticity in this letter which corrects the error was important and accounts for Paul’s care to close the letter in his distinctive handwriting (3:17; cf. Gal. 6:11). the day of Christ. The better text sources indicate “the Lord” rather than “Christ,” (see note on 1 Thess. 5:2 for discussion of this “day”). The idea that the Day of the Lord had already come conflicted with what Paul had previously taught them about the Rapture. This error, which so upset the Thessalonians, is what Paul corrected in vv. 3–12, where he showed that the day hadn’t come and couldn’t until certain realities were in place, most especially “the man of sin” (v. 3).

2:3, 4 the falling away. The Day of the Lord cannot occur until a deliberate abandonment of a formerly professed position, allegiance, or commitment occurs, (the term was used to refer to military, political, or religious rebellion). Some have suggested, on questionable linguistic evidence, that this refers to “departure” in the sense of the Rapture. Context, however, points to a religious defection, which is further described in v. 4. The language indicates a specific event, not general apostasy which exists now and always will. Rather, Paul has in mind the apostasy. This is an event which is clearly and specifically identifiable and unique, the consummate act of rebellion, an event of final magnitude. The key to identifying the event is to identify the main person, which Paul does, calling him the “man of sin.” Some texts have “man of lawlessness,” but there is no real difference in meaning since sin equals lawlessness (1 John 3:4). This is the one who is called “the prince who is to come” (Dan. 9:26) and “the little horn” (Dan. 7:8), whom John calls “the beast” (Rev. 13:2–10, 18) and most know as the Antichrist. The context and language clearly identify a real person in future times who actually does the things prophesied of him in Scripture. He is also called “the son of perdition” or destruction, a term used of Judas Iscariot (John 17:12). “The falling away” is the abomination of desolation that takes place at the midpoint of the Tribulation, spoken of in Dan. 9:27; 11:31 and Matt. 24:15 (see notes there). This man is not Satan, although Satan is the force behind him (v. 9) and he has motives like the desires of the devil (cf. Is. 14:13, 14). Paul is referring to the very act of ultimate apostasy which reveals the final Antichrist and sets the course for the events that usher in the Day of the Lord. Apparently, he will be seen as supportive of religion so that God and Christ will not appear as his enemies until the apostasy. He exalts himself and opposes God by moving into the temple, the place for worship of God, declaring himself to be God and demanding the worship of the world. In this act of Satanic self-deification, he commits the great apostasy in defiance of God. For the first 3½ years of the Tribulation, he maintains relations with Israel, but halts those (cf. Dan. 9:27); and for the last 3½ years, there is great tribulation under his reign (cf. Dan. 7:25; 11:36–39; Matt. 24:15–21; Rev. 13:1–8) culminating with the Day of the Lord.

2:5 I told you. The imperfect tense is used indicating repeated action in past time. Apparently, Paul on numerous occasions had taught them the details of God’s future plans. Here, he reminded them of the issues which proved the false teachers wrong about the Day of the Lord. Paul had before told them that the revealing of the Antichrist preceded the Day of the Lord; since he has not yet been revealed they could not possibly be in that Day.

2:6 restraining. While the Thessalonians already had been taught and thus knew what was restraining the coming of the Antichrist, Paul does not say specifically in this letter; thus many suggestions have been made to identify the restraining force of vv. 6, 7. These include: 1) human government; 2) preaching of the gospel; 3) the binding of Satan; 4) the providence of God; 5) the Jewish state; 6) the church; 7) the Holy Spirit; and 8) Michael. Whatever now restrains the Antichrist of vv. 3, 4, 8–10 from being revealed in the fullness of his apostasy and evil, must be more than human or even angelic power. The power that holds back Satan from bringing the final apostasy and unveiling of his Satan-possessed false Christ must be divinely supernatural. It must be God’s power in operation that holds back Satan, so that the man of sin, the son of destruction, won’t be able to come until God permits it by removing the restraining power. The reason for the restraint was so that Antichrist would be revealed at God’s appointed time and no sooner, just as was Christ (cf. Gal. 4:4), because God controls Satan.

2:7 the mystery of lawlessness. This is the spirit of lawlessness already prevalent in society (cf. 1 John 3:4; 5:17), but still a mystery in that it is not fully revealed as it will be in the one who so blatantly opposes God that he blasphemously assumes the place of God on earth which God has reserved for Jesus Christ. The spirit of such a man is already in operation (cf. 1 John 2:18; 4:3), but the man who fully embodies that spirit has not come. For more on mystery, see notes on Matt. 13:11; 1 Cor. 2:7; Eph. 3:4, 5. taken out of the way. This refers not to spatial removal (therefore it could not be the rapture of the church) but rather “a stepping aside.” The idea is “out of the way,” not gone (cf. Col. 2:14 where our sins are taken out of the way as a barrier to God); see note on vv. 3, 4. This restraint will be in place until the Antichrist is revealed, at the midpoint of the Tribulation, leaving him 42 months to reign (Dan. 7:25; Rev. 13:5).

2:8 And then the…revealed. At the divinely decreed moment in the middle of the Tribulation when God removes the divine restraint, Satan, who has been promoting the spirit of lawlessness (v. 7), is finally allowed to fulfill his desire to imitate God by indwelling a man who will perform his will as Jesus did God’s. This also fits God’s plan for the consummation of evil and the judgment of the Day of the Lord. the Lord will consume. Death occurs at God’s hand (cf. Dan 7:26; Rev. 17:11) and this man and his partner, the false prophet, will be cast alive into the lake of fire which burns with brimstone, where he will be eternally separated from God. (Rev. 19:20; 20:10). His coming. The aspect of His coming in view here is not the rapture of the church, but the Lord’s coming in judgment on that day when He conquers the forces of Satan and sets up his millennial kingdom (Rev. 19:11–21).

2:9, 10 the lawless one. He will do mighty acts pointing to himself as supernaturally empowered. His whole operation will be deceptive, luring the world to worship him and be damned. The career of the coming lawless one is more fully described in Rev. 13:1–18 (see notes there).

2:10 those who perish. His influence is limited to deceiving the unsaved, who will believe his lies (cf. Matt. 24:24; John 8:41–44). They perish in the deception because of Satan-imposed blindness to the truth of the saving gospel. Cf. John 3:19, 20; 2 Cor. 4:4.

2:11 strong delusion. People who prefer to love sin and lies rather than gospel truth will receive severe, divine recompense, as do all sinners. God Himself will send judgment that insures their fate in the form of a deluding influence so that they continue to believe what is false. They accept evil as good and a lie as the truth. Thus does God use Satan and Antichrist as His instruments of judgment (cf. 1 Kin. 22:19–23).

2:12 condemned. As God has always judged willful rejection by giving men over to impurity and degrading passions (Rom. 1:24–28), so in the last days God will sovereignly seal the fate of those who persist in following Satan and his counterfeit Christ. As in all ages, those who habitually reject the truth are judged by being left to the consequences of their sin.

2:13, 14 salvation…sanctification. Just as there were specific elements in the character of the Antichrist (vv. 10–12), so there are characteristics of the saved. In these two verses, Paul swept through the features of salvation, noting that believers are “beloved by the Lord,” chosen for salvation from eternity past (cf. Rev. 13:8; 17:8), set apart from sin by the Spirit, and called to eternal glory, i.e., the sharing of the very “glory of our Lord Jesus Christ.” Paul’s main point in this section was to remind the Thessalonians that there was no need to be agitated or troubled (v. 2) thinking they had missed the rapture and thus were in the Day of the Lord judgment. They were destined for glory, not judgment and would not be included with those deceived and judged in that Day.

2:15 stand fast…hold. This direct exhortation called for appropriate response to the great truths Paul had just written. In place of agitation should come strength and a firm stand. In place of false teaching should come faithful adherence to the truth.

2:16, 17 Now may. This is one of many benedictions Paul has given in his letters. In it, he invoked God’s power based on His love and grace, as the true source of encouragement and strength (cf. 3:5, 16).

2 Thessalonians 3

3:1 pray for us. Paul frequently enlisted prayer support from the churches for his ministry (cf. Rom. 15:30–32; Eph. 6:18, 19; Col. 4:2, 3; 1 Thess. 5:25; Philem. 22). In particular, he asked them to pray that the word of God would continue to spread rapidly as it had been already (cf. Acts 6:7; 12:24; 13:44–49), and be received with the honor it deserved.

3:2 unreasonable and wicked men. These were Paul’s enemies at Corinth, where he ministered when he wrote (cf. Acts 18:9–17), who were perverse and aggressively unrighteous in their opposition of him and the gospel.

3:3 the Lord is faithful. Cf. Lam. 3:23. God is faithful in regard to creation (Ps. 119:90), His promises (Deut. 7:9; 2 Cor. 1:18; Heb. 10:23), salvation (1 Thess. 5:24), temptation (1 Cor. 10:13), suffering (1 Pet. 4:19), and here faithful to strengthen and protect from Satan (cf. John 17:15; Eph. 6:16; 1 Thess. 3:5).

3:5 Another of Paul’s benedictions (cf. v. 16; 2:16, 17), so common in his letters.

3:6 we command you. Paul’s directions were not mere suggestions but rather they carried the weight and authority of a judge’s court order which the apostle delivered and enforced (cf. vv. 4, 6, 10, 12). Here, he required separation so that obedient Christians were not to fellowship with habitually disobedient believers. This is further explained at v. 14. the tradition. There were false traditions (Mark 7:2–13; Col. 2:8) and true (cf. 2:15). Paul’s traditions were the inspired teachings he had given.

3:7 follow us. Paul called for them to imitate him (cf. v. 9; 1 Thess. 1:6) because he imitated Christ’s example (cf. 1 Cor. 4:16; 11:1; Eph. 5:1).

3:8–10 worked. The specific issue related to working diligently to earn one’s living. Though Paul had the “authority” as an apostle to receive support, he chose rather to earn his own living to set an example (cf. 1 Cor. 9:3–14; Gal. 6:4; 1 Tim. 5:17, 18).

3:11, 12 we hear. Word had come that, in spite of Paul teaching them to work and writing to them about it (1 Thess. 4:11), some were still not willing to work (cf. 1 Tim. 5:13). These were commanded to settle down and begin an ordered life of work.

3:13 do not grow weary. The hard working believers were tired of having to support the lazy, and were ready to stop all help to those in need, giving up all charity. Paul reminded them that the truly needy still required help and that the Thessalonians must not be negligent toward them.

3:14 do not keep company. This means to “mix it up” in the sense of social interaction. Blatantly disobedient Christians were to be disfellowshipped (v. 6) to produce shame and, hopefully, repentance if they refused to obey the Word of God. See Matt. 18:15–17; 1 Cor. 5:9–13; Gal. 6:1 for additional details on how to deal with those engaged in unrepentant and repeated sin.

3:15 enemy…brother. The purpose of this disfellowship discipline is not final rejection. While an unrepentant pattern of sin is to be dealt with decisively, it is to be continually kept in mind that the one with whom one deals is a brother in the Lord, so all further warnings to him about his sin are done with a brotherly attitude. For instruction on the manner of church discipline, see notes on Matt. 18:15–20.

3:16 the Lord of peace. Paul knew this characteristic of God would be most meaningful to reflect upon in light of the intense spiritual battle that raged all around the Thessalonians (cf. 1:2; 1 Thess. 1:1; 5:23). Cf. Paul’s other benedictions to this church in v. 5; 2:16, 17; 1 Thess. 3:11–13; 5:23.

3:17 a sign. Paul often wrote through a secretary (cf. Rom. 16:22). When that was the case, as most likely with this letter, Paul added an identifying signature (cf. 1 Cor. 16:21; Col. 4:18) so that readers could be sure he was truly the author (see note on 2:2).

3:18 Cf. 1 Thess. 5:28.

2 Thessalonians 1

1:2 a 1 Cor. 1:3

1:4 b 2 Cor. 7:4; (1 Thess. 2:19)

1:4 c 1 Thess. 1:3

1:4 d 1 Thess. 2:14

1:4 1 afflictions

1:5 e Phil. 1:28

1:5 f 1 Thess. 2:14

1:5 2 plain

1:6 g Rev. 6:10

1:6 3 affliction

1:7 h Rev. 14:13

1:7 i (1 Thess. 4:16); Jude 14

1:9 j Phil. 3:19; 1 Thess. 5:3

1:9 k Deut. 33:2

1:10 l Matt. 25:31

1:10 m Is. 49:3; John 17:10; 1 Thess. 2:12

1:10 4 NU, M have believed

1:11 n Col. 1:12

1:11 o 1 Thess. 1:3

1:12 p (Col. 3:17)

2 Thessalonians 2

2:1 a Mark 13:26; (1 Thess. 4:15–17)

2:1 b Matt. 24:31

2:2 c Matt. 24:4

2:2 1 NU the Lord

2:3 d 1 Tim. 4:1

2:3 e Dan. 7:25; 8:25; 11:36; 2 Thess. 2:8; Rev. 13:5

2:3 f John 17:12

2:3 2 NU lawlessness

2:4 g Is. 14:13, 14; Ezek. 28:2

2:4 h 1 Cor. 8:5

2:4 3 NU omits as God

2:7 i 1 John 2:18

2:7 4 hidden truth

2:7 5 Or he

2:8 j Dan. 7:10

2:8 k Is. 11:4; Rev. 2:16; 19:15

2:8 l Heb. 10:27

2:9 m John 8:41

2:9 n Deut. 13:1

2:10 o 2 Cor. 2:15

2:10 p 1 Cor. 16:22

2:11 q Rom. 1:28

2:11 r 1 Tim. 4:1

2:12 s Rom. 1:32; 1 Cor. 13:6

2:13 t Eph. 1:4

2:13 u 1 Thess. 1:4

2:13 v 1 Thess. 4:7; (1 Pet. 1:2)

2:13 6 under obligation

2:13 7 being set apart by

2:14 w 1 Pet. 5:10

2:15 x 1 Cor. 16:13

2:15 y Rom. 6:17; 1 Cor. 11:2; 2 Thess. 3:6; Jude 3

2:15 8 letter

2:16 z (Rev. 1:5)

2:16 a Titus 3:7; 1 Pet. 1:3

2:17 b 1 Cor. 1:8

2:17 9 strengthen

2 Thessalonians 3

3:1 a Eph. 6:19

3:2 b Rom. 15:31

3:2 c Acts 28:24

3:3 d 1 Cor. 1:9; 1 Thess. 5:24

3:3 e John 17:15

3:4 f 2 Cor. 7:16

3:5 g 1 Chr. 29:18

3:6 h Rom. 16:17

3:6 i 1 Cor. 5:1

3:6 j 1 Thess. 4:11

3:6 1 NU, M they

3:8 k 1 Thess. 2:9

3:8 2 Lit. for nothing

3:9 l 1 Cor. 9:4, 6–14

3:11 m 1 Tim. 5:13; 1 Pet. 4:15

3:12 n Eph. 4:28; 1 Thess. 4:11, 12

3:12 3 encourage

3:13 o 2 Cor. 4:1; Gal. 6:9

3:14 p Matt. 18:17

3:14 4 letter

3:15 q Lev. 19:17

3:15 r Titus 3:10

3:15 5 warn

3:16 s John 14:27; Rom. 15:33; Phil. 4:9

3:17 t 1 Cor. 16:21

3:17 6 letter

3:18 u Rom. 16:20, 24; 1 Thess. 5:28

Introduction to First Timothy

Title

This is the first of two inspired letters Paul wrote to his beloved son in the faith. Timothy received his name, which means “one who honors God,” from his mother (Eunice) and grandmother (Lois), devout Jews who became believers in the Lord Jesus Christ (2 Tim. 1:5) and taught Timothy the OT Scriptures from his childhood (2 Tim. 3:15). His father was a Greek (Acts 16:1) who may have died before Timothy met Paul.

Timothy was from Lystra (Acts 16:1–3), a city in the Roman province of Galatia (part of modern Turkey). Paul led Timothy to Christ (1:2, 18; 1 Cor. 4:17; 2 Tim. 1:2), undoubtedly during his ministry in Lystra on his first missionary journey (Acts 14:6–23). When he revisited Lystra on his second missionary journey, Paul chose Timothy to accompany him (Acts 16:1–3). Although Timothy was very young (probably in his late teens or early twenties, since about 15 years later Paul referred to him as a young man, 4:12), he had a reputation for godliness (Acts 16:2). Timothy was to be Paul’s disciple, friend, and co-laborer for the rest of the apostle’s life, ministering with him in Berea (Acts 17:14), Athens (Acts 17:15), Corinth (Acts 18:5; 2 Cor. 1:19), and accompanying him on his trip to Jerusalem (Acts 20:4). He was with Paul in his first Roman imprisonment and went to Philippi (Phil. 2:19–23) after Paul’s release. In addition, Paul frequently mentions Timothy in his epistles (Rom. 16:21; 2 Cor. 1:1; Phil. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; Philem. 1). Paul often sent Timothy to churches as his representative (1 Cor. 4:17; 16:10; Phil. 2:19; 1 Thess. 3:2), and 1 Timothy finds him on another assignment, serving as pastor of the church at Ephesus (1:3). According to Heb. 13:23, Timothy was imprisoned somewhere and released.

Author and Date

Many modernist critics delight in attacking the plain statements of Scripture and, for no good reason, deny that Paul wrote the Pastoral Epistles (1, 2 Tim., Titus). Ignoring the testimony of the letters themselves (1:1; 2 Tim. 1:1; Titus 1:1) and that of the early church (which is as strong for the Pastoral Epistles as for any of Paul’s epistles, except Rom. and 1 Cor.), these critics maintain that a devout follower of Paul wrote the Pastoral Epistles in the second century. As proof, they offer 5 lines of supposed evidence: 1) The historical references in the Pastoral Epistles cannot be harmonized with the chronology of Paul’s life given in Acts; 2) The false teaching described in the Pastoral Epistles is the fully-developed Gnosticism of the second century; 3) The church organizational structure in the Pastoral Epistles is that of the second century, and is too well developed for Paul’s day; 4) The Pastoral Epistles do not contain the great themes of Paul’s theology; 5) The Greek vocabulary of the Pastoral Epistles contains many words not found in Paul’s other letters, nor in the rest of the NT.

While it is unnecessary to dignify such unwarranted attacks by unbelievers with an answer, occasionally such an answer does enlighten. Thus, in reply to the critics’ arguments, it can be pointed out that: 1) This contention of historical incompatibility is valid only if Paul was never released from his Roman imprisonment mentioned in Acts. But he was released, since Acts does not record Paul’s execution, and Paul himself expected to be released (Phil. 1:19, 25, 26; 2:24; Philem. 22). The historical events in the Pastoral Epistles do not fit into the chronology of Acts because they happened after the close of the Acts narrative which ends with Paul’s first imprisonment in Rome. 2) While there are similarities between the heresy of the Pastoral Epistles and second-century Gnosticism (see Introduction to Colossians: Background and Setting), there are also important differences. Unlike second-century Gnosticism, the false teachers of the Pastoral Epistles were still within the church (cf. 1:3–7) and their teaching was based on Judaistic legalism (1:7; Titus 1:10, 14; 3:9). 3) The church organizational structure mentioned in the Pastoral Epistles is, in fact, consistent with that established by Paul (Acts 14:23; Phil. 1:1). 4) The Pastoral Epistles do mention the central themes of Paul’s theology, including the inspiration of Scripture (2 Tim. 3:15–17); election (2 Tim. 1:9; Titus 1:1, 2); salvation (Titus 3:5–7); the deity of Christ (Titus 2:13); His mediatorial work (2:5), and substitutionary atonement (2:6). 5) The different subject matter in the Pastoral Epistles required a different vocabulary from that in Paul’s other epistles. Certainly a pastor today would use a different vocabulary in a personal letter to a fellow pastor than he would in a work of systematic theology.

The idea that a “pious forger” wrote the Pastoral Epistles faces several further difficulties: 1) The early church did not approve of such practices and surely would have exposed this as a ruse, if there had actually been one (cf. 2 Thess. 2:1, 2; 3:17). 2) Why forge 3 letters that include similar material and no deviant doctrine? 3) If a counterfeit, why not invent an itinerary for Paul that would have harmonized with Acts? 4) Would a later, devoted follower of Paul have put the words of 1:13, 15 into his master’s mouth? 5) Why would he include warnings against deceivers (2 Tim. 3:13; Titus 1:10), if he himself were one?

The evidence seems clear that Paul wrote 1 Timothy and Titus shortly after his release from his first Roman imprisonment (ca. A.D. 62–64), and 2 Timothy from prison during his second Roman imprisonment (ca. A.D. 66–67), shortly before his death.

Background and Setting

After being released from his first Roman imprisonment (cf. Acts 28:30), Paul revisited several of the cities in which he had ministered, including Ephesus. Leaving Timothy behind there to deal with problems that had arisen in the Ephesian church, such as false doctrine (1:3-7; 4:1-3; 6:3-5), disorder in worship (2:1-15), the need for qualified leaders (3:1-14), and materialism (6:6-19), Paul went on to Macedonia, from where he wrote Timothy this letter to help him carry out his task in the church (cf. 3:14, 15).

Historical and Theological Themes

First Timothy is a practical letter containing pastoral instruction from Paul to Timothy (cf. 3:14, 15). Since Timothy was well versed in Paul’s theology, the apostle had no need to give him extensive doctrinal instruction. This epistle does, however, express many important theological truths, such as the proper function of the law (1:5-11), salvation (1:14-16; 2:4-6); the attributes of God (1:17); the Fall (2:13, 14); the person of Christ (3:16; 6:15, 16); election (6:12); and the second coming of Christ (6:14, 15).

Interpretive Challenges

There is disagreement over the identity of the false teachers (1:3) and the genealogies (1:4) involved in their teaching. What it means to be “delivered to Satan” (1:20) has also been a source of debate. The letter contains key passages in the debate over the extent of the atonement (2:4-6; 4:10). Paul’s teaching on the role of women (2:9-15) has generated much discussion, particularly his declaration that they are not to assume leadership roles in the church (2:11, 12). How women can be saved by bearing children (2:15) has also confused many. Whether the fact that an elder must be “the husband of one wife” excludes divorced or unmarried men has been disputed, as well as whether Paul refers to deacons’ wives or deaconesses (3:11). Those who believe Christians can lose their salvation cite 4:1 as support for their view. There is a question about the identity of the widows in 5:3-16—are they needy women ministered to by the church, or an order of older women ministering to the church? Does “double honor” accorded to elders who rule well (5:17, 18) refer to respect or money? These will all be dealt with in their respective notes.

Outline

I. Greeting (1:1, 2)

II. Instructions Concerning False Doctrine (1:3-20)

A. The False Doctrine at Ephesus (1:3-11)

B. The True Doctrine of Paul (1:12-17)

C. The Exhortation to Timothy (1:18-20)

III. Instructions Concerning the Church (2:1-3:16)

A. The Importance of Prayer (2:1-8)

B. The Role of Women (2:9-15)

C. The Qualifications for Leaders (3:1-13)

D. The Reason for Paul’s Letter (3:14-16)

IV. Instructions Concerning False Teachers (4:1-16)

A. The Description of False Teachers (4:1-5)

B. The Description of True Teachers (4:6-16)

V. Instructions Concerning Pastoral Responsibilities (5:1-6:2)

A. The Responsibility to Sinning Members (5:1, 2)

B. The Responsibility to Widows (5:3-16)

C. The Responsibility to Elders (5:17-25)

D. The Responsibility to Slaves (6:1, 2)

VI. Instructions Concerning the Man of God (6:3-21)

A. The Peril of False Teaching (6:3-5)

B. The Peril of Loving Money (6:6-10)

C. The Proper Character and Motivation of a Man of God (6:11-16)

D. The Proper Handling of Treasure (6:17-19)

E. The Proper Handling of Truth (6:20, 21)

The First Epistle of Paul the Apostle to

TIMOTHY

1 Timothy 1

Greeting

1Paul, an apostle of Jesus Christ, by the commandment of God our Savior and the Lord Jesus Christ, our hope,

2To Timothy, a atrue son in the faith:

bGrace, mercy, and peace from God our Father and Jesus Christ our Lord.

No Other Doctrine

3As I urged you cwhen I went into Macedonia—remain in Ephesus that you may 1charge some dthat they teach no other doctrine,

4enor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith.

5Now fthe purpose of the commandment is love gfrom a pure heart, from a good conscience, and from 2sincere faith,

6from which some, having strayed, have turned aside to hidle talk,

7desiring to be teachers of the law, understanding neither what they say nor the things which they affirm.

8But we know that the law is igood if one uses it lawfully,

9knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

10for fornicators, for sodomites, for kidnappers, for liars, for perjurers, and if there is any other thing that is 3contrary to sound doctrine,

11according to the glorious gospel of the jblessed God which was kcommitted to my trust.

Glory to God for His Grace

(cf. Acts 8:1–3; 9:1–19)

12And I thank Christ Jesus our Lord who has lenabled me, mbecause He counted me faithful, nputting me into the ministry,

13although oI was formerly a blasphemer, a persecutor, and an 4insolent man; but I obtained mercy because pI did it ignorantly in unbelief.

14qAnd the grace of our Lord was exceedingly abundant, rwith faith and love which are in Christ Jesus.

15sThis is a faithful saying and worthy of all acceptance, that tChrist Jesus came into the world to save sinners, of whom I am chief.

16However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life.

17Now to uthe King eternal, vimmortal, winvisible, to 5God xwho alone is wise, ybe honor and glory forever and ever. Amen.

Fight the Good Fight

18This 6charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare,

19having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck,

20of whom are zHymenaeus and aAlexander, whom I delivered to Satan that they may learn not to bblaspheme.

1 Timothy 2

Pray for All Men

1Therefore I 1exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men,

2afor kings and ball who are in 2authority, that we may lead a quiet and peaceable life in all godliness and 3reverence.

3For this is cgood and acceptable in the sight dof God our Savior,

4ewho desires all men to be saved fand to come to the knowledge of the truth.

5gFor there is one God and hone Mediator between God and men, the Man Christ Jesus,

6iwho gave Himself a ransom for all, to be testified in due time,

7jfor which I was appointed a preacher and an apostle—I am speaking the truth 4in Christ and not lying—ka teacher of the Gentiles in faith and truth.

Men and Women in the Church

8I desire therefore that the men pray leverywhere, mlifting up holy hands, without wrath and doubting;

9in like manner also, that the nwomen adorn themselves in modest apparel, with propriety and 5moderation, not with braided hair or gold or pearls or costly clothing,

10obut, which is proper for women professing godliness, with good works.

11Let a woman learn in silence with all submission.

12And pI do not permit a woman to teach or to have authority over a man, but to be in silence.

13For Adam was formed first, then Eve.

14And Adam was not deceived, but the woman being deceived, fell into transgression.

15Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.

1 Timothy 3

Qualifications of Overseers

1This is a faithful saying: If a man desires the position of a 1bishop, he desires a good work.

2A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach;

3not 2given to wine, not violent, 3not greedy for money, but gentle, not quarrelsome, not 4covetous;

4one who rules his own house well, having his children in submission with all reverence

5(for if a man does not know how to rule his own house, how will he take care of the church of God?);

6not a 5novice, lest being puffed up with pride he fall into the same condemnation as the devil.

7Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the asnare of the devil.

Qualifications of Deacons

8Likewise deacons must be reverent, not double-tongued, bnot given to much wine, not greedy for money,

9holding the 6mystery of the faith with a pure conscience.

10But let these also first be tested; then let them serve as deacons, being found blameless.

11Likewise, their wives must be reverent, not 7slanderers, temperate, faithful in all things.

12Let deacons be the husbands of one wife, ruling their children and their own houses well.

13For those who have served well as deacons cobtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.

The Great Mystery

14These things I write to you, though I hope to come to you shortly;

15but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and 8ground of the truth.

16And without controversy great is the 9mystery of godliness:

d God10 was manifested in the flesh,

e Justified in the Spirit,

f Seen by angels,

g Preached among the Gentiles,

h Believed on in the world,

i Received up in glory.

1 Timothy 4

The Great Apostasy

1Now the Spirit 1expressly says that in latter times some will depart from the faith, giving heed ato deceiving spirits and doctrines of demons, Names of Satan

2bspeaking lies in hypocrisy, having their own conscience cseared with a hot iron,

3forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.

4For every creature of God is good, and nothing is to be refused if it is received with thanksgiving;

5for it is 2sanctified by the word of God and prayer.

A Good Servant of Jesus Christ

6If you instruct the brethren in these things, you will be a good minister of Jesus Christ, dnourished in the words of faith and of the good doctrine which you have carefully followed.

7But ereject profane and old wives’ fables, and fexercise yourself toward godliness.

8For gbodily exercise profits a little, but godliness is profitable for all things, hhaving promise of the life that now is and of that which is to come.

9This is a faithful saying and worthy of all acceptance.

10For to this end 3we both labor and suffer reproach, because we trust in the living God, iwho is the Savior of all men, especially of those who believe.

11These things command and teach.

Take Heed to Your Ministry

12Let no one 4despise your youth, but be an jexample to the believers in word, in conduct, in love, 5in spirit, in faith, in purity.

13Till I come, give attention to reading, to exhortation, to 6doctrine.

14kDo not neglect the gift that is in you, which was given to you by prophecy lwith the laying on of the hands of the eldership.

15Meditate on these things; give yourself entirely to them, that your progress may be evident to all.

16Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.

1 Timothy 5

Treatment of Church Members

1Do not rebuke an older man, but exhort him as a father, younger men as brothers,

2older women as mothers, younger women as sisters, with all purity.

Honor True Widows

3Honor widows who are really widows.

4But if any widow has children or grandchildren, let them first learn to show piety at home and ato repay their parents; for this is 1good and acceptable before God.

5Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers bnight and day.

6But she who lives in 2pleasure is dead while she lives.

7And these things command, that they may be blameless.

8But if anyone does not provide for his own, cand especially for those of his household, dhe has denied the faith eand is worse than an unbeliever.

9Do not let a widow under sixty years old be taken into the number, and not unless she has been the wife of one man,

10well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints’ feet, if she has relieved the afflicted, if she has diligently followed every good work.

11But 3refuse the younger widows; for when they have begun to grow wanton against Christ, they desire to marry,

12having condemnation because they have cast off their first 4faith.

13And besides they learn to be idle, wandering about from house to house, and not only idle but also gossips and busybodies, saying things which they ought not.

14Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully.

15For some have already turned aside after Satan.

16If any believing 5man or woman has widows, let them 6relieve them, and do not let the church be burdened, that it may relieve those who are really widows.

Honor the Elders

17Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine.

18For the Scripture says, f“You shall not muzzle an ox while it treads out the grain,” and, g“The laborer is worthy of his wages.”

19Do not receive an accusation against an elder except hfrom two or three witnesses.

20Those who are sinning rebuke in the presence of all, that the rest also may fear.

21I charge you before God and the Lord Jesus Christ and the 7elect angels that you observe these things without iprejudice, doing nothing with partiality.

22Do not lay hands on anyone hastily, nor jshare in other people’s sins; keep yourself pure.

23No longer drink only water, but use a little wine for your stomach’s sake and your frequent 8infirmities.

24Some men’s sins are kclearly evident, preceding them to judgment, but those of some men follow later.

25Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden.

1 Timothy 6

Honor Masters

1Let as many abondservants as are under the yoke count their own masters worthy of all honor, so that the name of God and His doctrine may not be blasphemed.

2And those who have believing masters, let them not despise them because they are brethren, but rather serve them because those who are benefited are believers and beloved. Teach and exhort these things.

Error and Greed

3If anyone teaches otherwise and does not consent to bwholesome words, even the words of our Lord Jesus Christ, cand to the 1doctrine which accords with godliness,

4he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions,

52useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. 3From dsuch withdraw yourself.

6Now godliness with econtentment is great gain.

7For we brought nothing into this world, 4and it is fcertain we can carry nothing out.

8And having food and clothing, with these we shall be gcontent.

9But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition.

10For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.

The Good Confession

11But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness.

12Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses.

13I urge you in the sight of God who gives life to all things, and before Christ Jesus hwho witnessed the good confession before Pontius Pilate,

14that you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing,

15which He will manifest in His own time, He who is the blessed and only 5Potentate, the King of kings and Lord of lords,

16who alone has immortality, dwelling in iunapproachable light, jwhom no man has seen or can see, to whom be honor and everlasting power. Amen.

Instructions to the Rich

17Command those who are rich in this present age not to be haughty, nor to trust in uncertain kriches but in the living God, who gives us richly all things lto enjoy.

18Let them do good, that they be rich in good works, ready to give, willing to share,

19mstoring up for themselves a good foundation for the time to come, that they may lay hold on eternal life.

Guard the Faith

20O Timothy! nGuard what was committed to your trust, oavoiding the profane and 6idle babblings and contradictions of what is falsely called knowledge—

21by professing it some have strayed concerning the faith. Grace be with you. Amen.

1 Timothy Commentaries

1 Timothy 1

1:1 apostle of Jesus Christ. See notes on 2 Cor. 12:11, 12; cf. Acts 1:2; 2:42; Rom. 1:1; Eph. 2:20. God our Savior. A title unique to the Pastoral Epistles (1, 2 Tim., Titus) that has its roots in the OT (Pss. 18:46; 25:5; 27:9; Mic. 7:7; Hab. 3:18). God is by nature a saving God and the source of our salvation, which He planned from eternity past (see note on 4:10; cf. 2 Thess. 2:13). Jesus Christ, our hope. Christians have hope for the future because Christ purchased salvation for them on the cross in the past (Rom. 5:1, 2), sanctifies them through His Spirit in the present (Gal. 5:16–25), and will lead them to glory in the future (Col. 1:27; 1 John 3:2, 3).

1:2 Timothy. See Introduction: Title. true son in the faith. Only Timothy (2 Tim. 1:2; 2:1) and Titus (1:4) received this special expression of Paul’s favor. The Gr. word for “son” is better translated “child,” which emphasizes Paul’s role as spiritual father to Timothy. “True” speaks of the genuineness of Timothy’s faith (cf. 2 Tim. 1:5). Timothy was Paul’s most cherished pupil, and protégé (1 Cor. 4:17; Phil. 2:19–22). Grace, mercy, and peace. Paul’s familiar greeting that appears in all his epistles (see note on Rom. 1:7), but with the addition here of “mercy” (cf. 2 Tim. 1:2). Mercy frees believers from the misery that accompanies the consequences of sin.

1:3–11 In his opening charge to halt the spread of false teaching in the church at Ephesus, Paul characterizes the false teachers and their doctrine.

1:3 when I went into Macedonia—remain in Ephesus. Before Paul left Ephesus, he likely began the confrontation with the expulsion of Hymenaeus and Alexander (v. 20), then assigned Timothy to stay on and complete what he had begun. charge. This refers to a military command—it demands that a subordinate obey an order from a superior (cf. 2 Tim. 4:1). some. The false teachers were few in number, yet had a wide influence. Several reasons point toward these men being elders in the church at Ephesus and in the churches in the surrounding region: 1) they presumed to be teachers (v. 7), a role reserved for elders (3:2; 5:17). 2) Paul himself had to excommunicate Hymenaeus and Alexander, which implies they occupied the highest pastoral positions. 3) Paul detailed the qualifications of an elder (3:1–7), implying that unqualified men, who needed to be replaced by qualified ones, were occupying those roles. 4) Paul stressed that sinning elders were to be publicly disciplined (5:19–22). teach no other doctrine. A compound word made up of two Gr. words that mean “of a different kind” and “to teach.” The false teachers were teaching doctrine different than apostolic doctrine (cf. 6:3, 4; Acts 2:42; Gal. 1:6, 7). This had to do with the gospel of salvation. Apparently they were teaching another gospel (see notes on Gal. 1:6–9) and not the “glorious gospel of the blessed God” (v. 11).

1:4 fables and endless genealogies. Legends and fanciful stories manufactured from elements of Judaism (v. 7; cf. Titus 1:14), which probably dealt with allegorical or fictitious interpretations of OT genealogical lists. In reality, they were “doctrines of demons” (4:1), posing as God’s truth (cf. 4:7).

1:5 the commandment. See note on v. 3, where the verb form “charge” is used (also in v. 18). The purpose of the charge in vv. 3, 4 is the spiritual virtue defined in v. 5. Timothy was to deliver this charge to the church. The goal of preaching the truth and warning of error is to call men to true salvation in Christ, which produces a love for God from a purified heart (2 Tim. 2:22; 1 Pet. 1:22), a cleansed conscience (Heb. 9:22; 10:14), and genuine faith (Heb. 10:22). love. This is the love of choice and the will, characterized by self-denial and self-sacrifice for the benefit of others, and it is the mark of a true Christian (John 13:35; Rom. 13:10; 1 John 4:7, 8; see notes on 1 Cor. 13:1–7). In contrast, false doctrine produces only conflict and resultant “disputes” (v. 4; 6:3–5). good conscience. Cf. v. 19; 3:9; 4:2; see note on 2 Cor. 1:12. The Gr. word for “good” refers to that which is perfect and produces pleasure and satisfaction. God created man with a “conscience” as his self-judging faculty. Because God has written His law on man’s heart (see note on Rom. 2:15), man knows the basic standard of right and wrong. When he violates that standard, his conscience produces guilt, which acts as the mind’s security system that produces fear, guilt, shame, and doubt as warnings of threats to the soul’s well-being (cf. John 8:9; 1 Cor. 8:7, 10, 12; Titus 1:15; Heb. 10:22). On the other hand, when a believer does God’s will, he enjoys the affirmation, assurance, peace, and joy of a good conscience (cf. Acts 23:1; 24:16; 2 Tim. 1:3; Heb. 13:18; 1 Pet. 3:16, 21).

1:6 idle talk. Cf. Titus 1:10. Refers to speech that is aimless and has no logical end. It is essentially irrelevant and will not accomplish anything spiritual or edifying to believers. It can also be translated “fruitless discussion.” False doctrine leads nowhere, but to the deadening end of human speculation and demonic deception (cf. 6:3–5).

1:7 desiring to be teachers. The false teachers wanted the kind of prestige enjoyed by Jewish rabbis; but they were not concerned at all about truly learning the law and teaching it to others (cf. 6:4; Matt. 23:5–7). Instead, they imposed on believers in Ephesus a legalistic heresy that offered salvation by works.

1:7, 8 the law. The Mosaic law is in view here, not just law in general. These were Jewish would-be teachers who wanted to impose circumcision and the keeping of Mosaic ceremonies on the church as necessary for salvation. They plagued the early church (see notes on Gal. 3–5; Phil. 3:1–8).

1:8 the law is good. The Gr. word for “good” can be translated “useful.” The law is good or useful because it reflects God’s holy will and righteous standard (Ps. 19:7; Rom. 7:12) which accomplishes its purpose in showing sinners their sin (Rom. 3:19) and their need for a savior (Gal. 3:24). The law forces people to recognize that they are guilty of disobeying God’s commands, and it thereby condemns every person and sentences them to hell (see notes on Rom. 3:19, 20).

1:9 not made for a righteous person. Those who think they are righteous will never be saved (Luke 5:32) because they do not understand the true purpose of the law. The false teachers, with their works system of personally achieved self-righteousness (in their own minds), had shown clearly that they misunderstood the law completely. It was not a means to self-righteousness, but a means to self-condemnation, sin, conviction, repentance, and pleading to God for mercy (v. 15). See notes on Luke 18:9–14; Rom. 5:20; Gal. 3:10–13, 19. lawless…profane. These first 6 characteristics, expressed in 3 couplets, delineate sins from the first half of the Ten Commandments, which deal with a person’s relationship to God. “Lawless” describes those who have no commitment to any law or standard, which makes such people “insubordinate,” or rebellious. Those who are “ungodly” have no regard for anything sacred, which means they are “sinners” because they disregard God’s law. “Unholy” people are indifferent to what is right, which leads them to be the “profane,” who step on or trample what is sacred (cf. Heb. 10:29).

1:9, 10 murderers of fathers…perjurers. These sins are violations of the second half of the Ten Commandments—those dealing with relationships among people. These specific sins undoubtedly characterized the false teachers, since they are characteristic behaviors related to false doctrine (v. 10). “Murderers of fathers” and “mothers” is a violation of the fifth commandment (Ex. 20:12; cf. 21:15–17), which forbids everything from dishonor to murder. “Manslayers” (or “murderers”) is in violation of the sixth commandment (Ex. 20:13). “Fornicators” and “sodomites” (or “homosexuals”) violate the seventh commandment (Ex. 20:14), which prohibits sexual activity outside the marriage bed. Because the theft of children was commonplace in Paul’s day, he mentions “kidnappers” in connection with the eighth commandment (Ex. 20:15), which prohibits stealing. Finally, “liars” and “perjurers” are violators of the ninth commandment (Ex. 20:16).

1:10 sound doctrine. A familiar emphasis in the Pastoral Epistles (cf. 2 Tim. 4:3; Titus 1:9; 2:1). “Sound” refers to that which is healthy and wholesome. It is the kind of teaching that produces spiritual life and growth, which implies that false doctrine produces spiritual disease and debilitation.

1:11 the glorious gospel. The gospel reveals God’s glory; that is, the perfections of His person or His attributes, including His holiness (hatred of sin) and justice (demand of punishment for violations of His law) and grace (forgiveness of sin). Those particular attributes are key to any effective gospel presentation. committed. This Gr. word refers to committing something of value to another, and can be translated “entrusted.” God entrusted Paul with the communication and guardianship of His revealed truth. Cf. 2:7; 6:20, 21; Rom. 15:15, 16; 1 Cor. 4:1, 2; 9:17; 2 Cor. 5:18–20; Gal. 2:7; Col. 1:25; 1 Thess. 2:4.

1:12–17 Paul’s testimony of his own salvation in these verses provides a contrast between his proper understanding of the law and the misconceptions of the false teachers, and between the glory of the true gospel and the emptiness of false doctrine.

1:12 counted me faithful. God’s sovereign purpose for Paul and for all believers works through personal faith. Until Paul was turned by the Holy Spirit from self-righteous works (see Phil. 3:4–7) to faith alone in Christ, he could not be used by God. He was in the same condition as the useless false teachers (vv. 6, 7).

1:13 a blasphemer, a persecutor, and an insolent man. This verse indicates that experience of Paul when he saw himself, in the light of God’s law, for who he really was (see notes on Rom. 7:7–12). A “blasphemer” speaks evil of and slanders God. Paul violated the first half of the Ten Commandments through his overt attacks against Christ (cf. Acts 9:4, 5; 22:7, 8; 26:9, 14, 15). As a “persecutor” and an “insolent man,” Paul violated the second half through his attacks on believers. The Gr. word for “insolent man” can be translated “violent aggressor,” indicating the violence Paul heaped on Christians. Cf. note on v. 20. because I did it ignorantly in unbelief. Paul was neither a Jewish apostate nor a Pharisee who clearly understood Jesus’ teaching and still rejected Him. He was a zealous, fastidious Jew trying to earn his salvation, thus lost and damned (see notes on Phil. 3:4–7). His plea of ignorance was not a claim to innocence nor an excuse denying his guilt. It was simply a statement indicating that he did not understand the truth of Christ’s gospel and was honestly trying to protect his religion. His willing repentance when confronted by Christ (cf. Rom. 7:9; Phil. 3:8, 9) is evidence that he had not understood the ramifications of his actions—he truly thought he was doing God a service (Acts 26:9).

1:14 grace. God’s loving forgiveness, by which He grants salvation apart from any merit on the part of those He saves (see notes on Rom. 3:24; Gal. 1:6). faith and love. Attitudes frequently linked with salvation in the NT (cf. Eph. 1:15; 3:17; Col. 1:4, 23). They are gifts of God’s grace in Christ.

1:15 This is a faithful saying. A phrase unique to the Pastoral Epistles (cf. 3:1; 4:9; 2 Tim. 2:11; Titus 3:8), which announces a statement summarizing key doctrines. The phrase “worthy of all acceptance” gives the statement added emphasis. Apparently, these sayings were well known in the churches, as concise expressions of cardinal gospel truth. to save sinners. This faithful saying was based on the statements of Jesus recorded in Matt. 9:13; Luke 19:10. I am chief. Lit. “first,” in rank. Few could be considered a worse sinner than someone who blasphemed God and persecuted His church (see note on Eph. 3:8). Paul’s attitude toward himself dramatically changed (cf. Phil. 3:7–9; see notes on Rom 7:7–12).

1:16 for this reason. Paul was saved so that God could display to all His gracious and merciful patience with the most wretched sinners. longsuffering. Refers to patience with people (cf. Rom. 2:4). a pattern. A model or example. Paul was living proof that God could save any sinner, no matter how great a one he might be. The account of Paul’s conversion has been instrumental in the salvation of many. Paul’s testimony is repeated 6 other times in the NT (Acts 9, 22, 26; Gal. 1, 2; Phil. 3:1–14).

1:17 God receives all the praise for sovereignly saving Paul. This is one of the many doxologies Paul wrote (cf. Rom. 11:33–36).

1:18 Timothy. See Introduction: Title. prophecies previously made concerning you. The Gr. word for “previously made” lit. means “leading the way to,” implying that a series of prophecies had been given about Timothy in connection with his receiving his spiritual gift (see note on 4:14). These prophecies specifically and supernaturally called Timothy into God’s service. wage the good warfare. Paul urged Timothy to fight the battle against the enemies of Christ and the gospel. Cf. 2 Cor. 10:3–5; 2 Tim. 2:3, 4; 4:7.

1:19 faith…faith. The first is subjective and means continuing to believe the truth. The second is objective, referring to the content of the Christian gospel. a good conscience. See note on v. 5. shipwreck. A good conscience serves as the rudder that steers the believer through the rocks and reefs of sin and error. The false teachers ignored their consciences and the truth, and as a result, suffered shipwreck of the Christian faith (the true doctrine of the gospel), which implies severe spiritual catastrophe. This does not imply loss of salvation of a true believer (see notes on Rom. 8:31–39), but likely indicates the tragic loss that comes to the apostate. They had been in the church, heard the gospel and rejected it in favor of the false doctrine defined in vv. 3–7. Apostasy is a turning away from the gospel, having once known it. See notes on Heb. 2:3, 4; 3:12–19; 6:1–8; 10:26–31.

1:20 Hymenaeus and Alexander. Hymenaeus is mentioned in 2 Tim. 2:17 in connection with Philetus, another false teacher. Alexander may be the opponent of the faith referred to in 2 Tim. 4:14, 15. Nothing else is known about these two men (see note on v. 3). I delivered to Satan. Paul put both men out of the church, thus ending their influence and removing them from the protection and insulation of God’s people. They were no longer in the environment of God’s blessing but under Satan’s control. In some instances God has turned believers over to Satan for positive purposes, such as revealing the genuineness of saving faith, keeping them humble and dependent on Him, enabling them to strengthen others, or offering God praise (cf. Job. 1:1–22; Matt. 4:1–11; Luke 22:31–33; 2 Cor. 12:1–10; Rev. 7:9–15). God hands some people over to Satan for judgment, such as King Saul (1 Sam. 16:12–16; 28:4–20), Judas (John 13:27), and the sinning member in the Corinthian church (see notes on 1 Cor. 5:1–5). may learn not to blaspheme. See note on v. 13. Paul learned not to blaspheme when confronted by the true understanding of the law and the gospel. That was what those men needed. God, the inspired text seems to indicate, would teach them and show them grace as He had Paul. But that evangelistic work could not go on at the expense of the purity of the church.

1 Timothy 2

2:1–8 The Ephesian church had evidently stopped praying for the lost, since Paul urged Timothy to make it a priority again. The Judaistic false teachers in Ephesus, by a perverted gospel and the teaching that salvation was only for Jews and Gentile proselytes to Judaism, would have certainly restricted evangelistic praying. Religious exclusivism (salvation only for the elite) would preclude the need for prayer for the lost.

2:1 supplications. The Gr. word is from a root that means “to lack,” “to be deprived,” or “to be without.” Thus this kind of prayer occurs because of a need. The lost have a great need for salvation, and believers should always be asking God to meet that need. intercessions. This word comes from a root meaning “to fall in with someone,” or “to draw near so as to speak intimately.” The verb from which this word derives is used of Christ’s and the Spirit’s intercession for believers (Rom. 8:26; Heb. 7:25). Paul’s desire is for the Ephesian Christians to have compassion for the lost, to understand the depths of their pain and misery, and to come intimately to God pleading for their salvation. See notes on Titus 3:3, 4. all men. The lost in general, not the elect only. God’s decree of election is secret—believers have no way of knowing who is elect until they respond. The scope of God’s evangelistic efforts is broader than election (Matt. 22:14; John 17:21, 23; see note on v. 4).

2:2 kings and all who are in authority. Because so many powerful and influential political rulers are hostile to God, they are often the targets of bitterness and animosity. But Paul urges believers to pray that these leaders might repent of their sins and embrace the gospel, which meant that the Ephesians were even to pray for the salvation of the Roman emperor, Nero, a cruel and vicious blasphemer and persecutor of the faith. a quiet and peaceable life. “Quiet” refers to the absence of external disturbances; “peaceable” refers to the absence of internal ones. While it remains uncompromising in its commitment to the truth, the church is not to agitate or disrupt the national life. When it manifests love and goodness to all and prays passionately for the lost, including rulers, the church may experience a certain amount of religious freedom. Persecution should only be the result of righteous living, not civil disobedience (see notes on Titus 3:1–4; 1 Pet. 2:13–23). godliness and reverence. “Godliness” is a key word in this letter (3:16; 4:7, 8; 6:3, 5, 6, 11; cf. 2 Tim. 3:5; Titus 1:1), indicating that there needed to be a call back to holy living, which had been negatively affected by the false doctrine. Godliness refers to having the proper attitude and conduct before God in everything; “reverence” can be translated “moral earnestness,” and refers to moral dignity and holy behavior before men.

2:3 God our Savior. See note on 1:1.

2:4 desires all men to be saved. The Gr. word for “desires” is not that which normally expresses God’s will of decree (His eternal purpose), but God’s will of desire. There is a distinction between God’s desire and His eternal saving purpose, which must transcend His desires. God does not want men to sin. He hates sin with all His being (Pss. 5:4; 45:7); thus, He hates its consequences—eternal wickedness in hell. God does not want people to remain wicked forever in eternal remorse and hatred of Himself. Yet, God, for His own glory, and to manifest that glory in wrath, chose to endure “vessels…prepared for destruction” for the supreme fulfillment of His will (Rom. 9:22). In His eternal purpose, He chose only the elect out of the world (John 17:6) and passed over the rest, leaving them to the consequences of their sin, unbelief, and rejection of Christ (cf. Rom. 1:18–32). Ultimately, God’s choices are determined by His sovereign, eternal purpose, not His desires. See note on 2 Pet. 3:9. the knowledge of the truth. Meaning “to be saved.” See note on 2 Tim. 3:7.

2:5 there is one God. There is no other way of salvation (Acts 4:12); hence there is the need to pray for the lost to come to know the one true God (cf. Deut. 4:35, 39; 6:4; Is. 43:10; 44:6; 45:5, 6, 21, 22; 46:9; 1 Cor. 8:4, 6). Mediator. This refers to someone who intervenes between two parties to resolve a conflict or ratify a covenant. Jesus Christ is the only “Mediator” who can restore peace between God and sinners (Heb. 8:6; 9:15; 12:24). the Man Christ Jesus. The absence of the article before “Man” in the Gr. suggests the translation, “Christ Jesus, Himself a man.” Only the perfect God-Man could bring God and man together. Cf. Job 9:32, 33.

2:6 a ransom. This describes the result of Christ’s substitutionary death for believers, which He did voluntarily (John 10:17, 18) and reminds one of Christ’s own statement in Matt. 20:28, “a ransom for many.” The “all” is qualified by the “many.” Not all will be ransomed (though His death would be sufficient), but only the many who believe by the work of the Holy Spirit and for whom the actual atonement was made. See note on 2 Pet. 3:9. Christ did not pay a ransom only; He became the object of God’s just wrath in the believer’s place—He died his death and bore his sin (cf. 2 Cor. 5:21; 1 Pet. 2:24). for all. This should be taken in two senses: 1) there are temporal benefits of the atonement that accrue to all men universally (see note on 4:10), and 2) Christ’s death was sufficient to cover the sins of all people. Yet the substitutionary aspect of His death is applied to the elect alone (see above and notes on 2 Cor. 5:14–21). Christ’s death is therefore unlimited in its sufficiency, but limited in its application. Because Christ’s expiation of sin is indivisible, inexhaustible, and sufficient to cover the guilt of all the sins that will ever be committed, God can clearly offer it to all. Yet only the elect will respond and be saved, according to His eternal purpose (cf. John 17:12). in due time. At the proper time in God’s redemptive plan (see note on Gal. 4:4).

2:7 for which. Paul’s divine commission was based on the truths delineated in vv. 3–6. preacher. The Gr. word derives from the verb that means, “to herald,” “to proclaim,” or “to speak publicly.” Paul was a public herald proclaiming the gospel of Christ. apostle. See note on 1:1. I am speaking the truth…not lying. Paul’s emphatic outburst of his apostolic authority and integrity is to emphasize that he was a teacher of the Gentiles. teacher of the Gentiles. The distinctive feature of Paul’s apostolic appointment, which demonstrates the universal scope of the gospel. Paul’s need to make this distinction suggests he was dealing with some form of Jewish exclusivism that had crippled the Ephesians’ interest in praying for Gentiles to be saved.

2:8 men. The Gr. word for “men” as opposed to women. God intends for men to be the leaders when the church meets for corporate worship. When prayer for the lost is offered during those times, the men are to lead it. everywhere. Paul’s reference to the official assembly of the church (cf. 1 Cor. 1:2; 2 Cor. 2:14; 1 Thess. 1:8). lifting up holy hands. Paul is not emphasizing a specific posture necessary for prayer, but a prerequisite for effective prayer (cf. Ps. 66:18). Though this posture is described in the OT (1 Kin. 8:22; Pss. 28:2; 63:4; 134:2), so are many others. The Gr. word for “holy” means “unpolluted” or “unstained by evil.” “Hands” symbolize the activities of life; thus “holy hands” represent a holy life. This basis of effective prayer is a righteous life (James 5:16). without wrath and doubting. “Wrath” and righteousness are mutually exclusive (James 1:20; cf. Luke 9:52–56). A better translation for “doubting” is “dissension,” and refers to a hesitant reluctance to be committed to prayer. “Effectual, fervent” prayer is effective (James 5:16). The two refer to one’s inner attitude.

2:9–15 Women in the church were living impure and self-centered lives (cf. 5:6, 11–15; 2 Tim. 3:6), and that practice carried over into the worship service, where they became distractions. Because of the centrality of worship in the life of the church, Paul calls on Timothy to confront the problem.

2:9 adorn…modest apparel. The Gr. word for “adorn” means “to arrange,” “to put in order,” or “to make ready.” A woman is to arrange herself appropriately for the worship service, which includes wearing decent clothing which reflects a properly adorned chaste heart. propriety and moderation. The Gr. word for “propriety” refers to modesty mixed with humility, which carries the underlying idea of shame. It can also refer to a rejection of anything dishonorable to God, or refer to grief over sin. “Moderation” basically refers to self-control over sexual passions. Godly women hate sin and control their passions so as not to lead another into sin. See notes on 1 Pet. 3:3, 4. braided hair or gold or pearls or costly clothing. Specific practices that were causing distraction and discord in the church. Women in the first century often wove “gold, pearls,” or other jewelry into their hair styles (“braided hair”) to call attention to themselves and their wealth or beauty. The same was true of those women who wore “costly clothing.” By doing so they would draw attention to themselves and away from the Lord, likely causing the poorer women to be envious. Paul’s point was to forbid the preoccupation of certain women with flaunting their wealth and distracting people from worshiping the Lord.

2:10 Those women who have publicly committed themselves to pursuing godliness should support that claim not only in their demeanor, wardrobe, and appearance, but by being clothed with righteous behavior.

2:11 Let a woman learn. Women are not to be the public teachers when the church assembles, but neither are they to be shut out of the learning process. The form of the Gr. verb translated “let…learn” is an imperative: Paul is commanding that women be taught in the church. That was a novel concept, since neither first century Judaism nor Greek culture held women in high esteem. Some of the women in Ephesus probably overreacted to the cultural denigration they had typically suffered and took advantage of their opportunity in the church by seeking a dominant role in leadership. in silence with all submission. “Silence” (“quiet”) and “submission” (“to line up under”) were to characterize the role of a woman as a learner in the context of the church assembly. Paul explains his meaning in v. 12: Women are to be silent by not teaching, and they are to demonstrate submission by not usurping the authority of the pastors or elders.

2:12 I do not permit. The Gr. word for “permit” is used in the NT to refer to allowing someone to do what he desires. Paul may have been addressing a real situation in which several women in Ephesus desired to be public preachers. to teach. Paul used a verbal form of this Gr. word that indicates a condition or process and is better translated: “to be a teacher.” This was an important, official function in the church (see Acts 13:1; 1 Cor. 12:28; Eph. 4:11). Thus Paul is forbidding women from filling the office and role of the pastor or teacher. He is not prohibiting them from teaching in other appropriate conditions and circumstances (cf. Acts 18:26; Titus 2:3, 4). to have authority over. Paul forbids women from exercising any type of authority over men in the church assembly, since the elders are those who rule (5:17). They are all to be men (as is clear from the requirements in 3:2, 5). in silence. See note on v. 11.

2:13, 14 A woman’s subordinate role did not result after the Fall as a cultural, chauvinistic corruption of God’s perfect design; rather, God established her role as part of His original creation (v. 13). God made woman after man to be his suitable helper (see note on Gen. 2:18; cf. 1 Cor. 11:8, 9). The Fall actually corroborates God’s divine plan of creation (see notes on Gen. 3:1–7). By nature Eve was not suited to assume the position of ultimate responsibility. By leaving Adam’s protection and usurping his headship, she was vulnerable and fell, thus confirming how important it was for her to stay under the protection and leadership of her husband (see notes on 5:11, 12; 2 Tim. 3:6, 7). Adam then violated his leadership role, followed Eve in her sin, and plunged the human race into sinfulness—all connected with violating God’s planned roles for the sexes. Ultimately, the responsibility for the Fall still rests with Adam, since he chose to disobey God apart from being deceived (Rom. 5:12–21; 1 Cor. 15:21, 22).

2:15 she. That Paul does not have Eve in mind here is clear because the verb translated “will be saved” is future, and he also uses the plural pronoun “they.” He is talking about women after Eve. will be saved. Better translated in this context, “will be preserved.” The Gr. word can also mean “to rescue,” “to preserve safe and unharmed,” “to heal,” or “to deliver from.” It appears several times in the NT without reference to spiritual salvation (cf. Matt. 8:25; 9:21, 22; 24:22; 27:40, 42, 49; 2 Tim. 4:18). Paul is not advocating that women are eternally saved from sin through childbearing or that they maintain their salvation by having babies, both of which would be clear contradictions of the NT teaching of salvation by grace alone through faith alone (Rom. 3:19, 20) sustained forever (Rom. 8:31–39). Paul is teaching that even though a woman bears the stigma of being the initial instrument who led the race into sin, it is women through childbearing who may be preserved or freed from that stigma by raising a generation of godly children (cf. 5:10). in childbearing. Because mothers have a unique bond and intimacy with their children, and spend far more time with them than do fathers, they have far greater influence in their lives and thus a unique responsibility and opportunity for rearing godly children. While a woman may have led the human race into sin, women have the privilege of leading many out of sin to godliness. Paul is speaking in general terms; God does not want all women to be married (1 Cor. 7:25–40), let alone bear children. if they continue in faith, love, and holiness, with self-control. The godly appearance, demeanor, and behavior commanded of believing women in the church (vv. 9–12) is motivated by the promise of deliverance from any inferior status and the joy of raising godly children.

1 Timothy 3

3:1–13 Paul’s purpose in writing this letter was to instruct Timothy regarding the church (vv. 14, 15). Of primary importance to any church is that its leaders be qualified to teach and set the example for the rest. These verses delineate those qualifications for pastors and deacons (see also notes on Titus 1:5–9).

3:1 This is a faithful saying: See note on 1:15. desires…desires. Two different Gr. words are used. The first means “to reach out after.” It describes external action, not internal motive. The second means “a strong passion,” and refers to an inward desire. Taken together, these two words aptly describe the type of man who belongs in the ministry—one who outwardly pursues it because he is driven by a strong internal desire. bishop. The word means “overseer” and identifies the men who are responsible to lead the church (cf. 5:17; 1 Thess. 5:12; Heb. 13:7). In the NT the words “bishop,” “elder,” “overseer,” and “pastor” are used interchangeably to describe the same men (Acts 20:17, 28; Titus 1:5–9; 1 Pet. 5:1, 2). Bishops (pastors, overseers, elders) are responsible to lead (5:17), preach and teach (5:17), help the spiritually weak (1 Thess. 5:12–14), care for the church (1 Pet. 5:1, 2), and ordain other leaders (4:14).

3:2 must. The use of this Gr. particle stresses emphatically that living a blameless life is absolutely necessary for church leaders. blameless. Lit. “not able to be held” in a criminal sense; there is no valid accusation of wrongdoing that can be made against him. No overt, flagrant sin can mar the life of one who must be an example for his people to follow (cf. v. 10; 4:16; 5:7; Ps. 101:6; Phil. 3:17; 2 Thess. 3:9; Heb. 13:7; 1 Pet. 5:3). This is the overarching requirement for elders; the rest of the qualifications elaborate on what it means to be blameless. Titus 1:6, 7 uses another Gr. word to mean the same thing. the husband of one wife. Lit. in Gr. a “one-woman man.” This says nothing about marriage or divorce (for comments on that, see note on v. 4). The issue is not the elder’s marital status, but his moral and sexual purity. This qualification heads the list, because it is in this area that leaders are most prone to fail. Various interpretations of this qualification have been offered. Some see it as a prohibition against polygamy—an unnecessary injunction since polygamy was not common in Roman society and clearly forbidden by Scripture (Gen 2:24), the teaching of Jesus (Matt. 19:5, 6; Mark 10:6–9), and Paul (Eph. 5:31). A polygamist could not even have been a church member, let alone a church leader. Others see this requirement as barring those who remarried after the death of their wives. But, as already noted, the issue is sexual purity, not marital status. Further, the Bible encourages remarriage after widowhood (5:14; 1 Cor. 7:39). Some believe that Paul here excludes divorced men from church leadership. That again ignores the fact that this qualification does not deal with marital status. Nor does the Bible prohibit all remarriage after divorce (see notes on Matt. 5:31, 32; 19:9; 1 Cor. 7:15). Finally, some think that this requirement excludes single men from church leadership. But if that were Paul’s intent, he would have disqualified himself (1 Cor. 7:8). A “one-woman man” is one totally devoted to his wife, maintaining singular devotion, affection and sexual purity in both thought and deed. To violate this is to forfeit blamelessness and no longer be “above reproach” (Titus 1:6, 7). Cf. Prov. 6:32, 33. temperate. The Gr. word lit. means “wineless,” but is here used metaphorically to mean “alert,” “watchful,” “vigilant,” or “clear-headed.” Elders must be able to think clearly. sober-minded. A “sober-minded” man is disciplined, knows how to properly order his priorities, and is serious about spiritual matters. good behavior. The Gr. word means “orderly.” Elders must not lead chaotic lives; if they cannot order their own lives, how can they bring order to the church? hospitable. From a compound Gr. word meaning “love of strangers” (see notes on Rom. 12:13; Heb. 13:2; cf. 1 Pet. 4:9). As with all spiritual virtues, elders must set the example; their lives and homes are to be open so all can see their spiritual character. able to teach. Used only here and in 2 Tim. 2:24. The only qualification relating to an elder’s giftedness and spiritual ability, and the only one that distinguishes elders from deacons. The preaching and teaching of God’s Word is the overseer/pastor/elder’s primary duty (4:6, 11, 13; 5:17; 2 Tim. 2:15, 24; Titus 2:1).

3:3 not given to wine. More than a mere prohibition against drunkenness (see note on Eph. 5:18). An elder must not have a reputation as a drinker; his judgment must never be clouded by alcohol (cf. Prov. 31:4, 5; 1 Cor. 6:12), his lifestyle must be radically different from the world and lead others to holiness, not sin (Rom. 14:21). See note on 5:23. not violent. Lit. “not a giver of blows.” Elders must react to difficult situations calmly and gently (2 Tim. 2:24, 25), and under no circumstances with physical violence. not greedy for money. The better Gr. manuscripts omit this phrase. See note below on “not covetous.” The principle is included, however, in Titus 1:7; 1 Pet. 5:2. gentle. Considerate, genial, gracious, quick to pardon failure, and one who does not hold a grudge. not quarrelsome. “Peaceful,” “reluctant to fight”; one who does not promote disunity or disharmony. not covetous. Elders must be motivated by love for God and His people, not money (cf. 1 Pet. 5:2). A leader who is in the ministry for money reveals a heart set on the world, not the things of God (Matt. 6:24; 1 John 2:15). Covetousness characterizes false teachers (Titus 1:11; 2 Pet. 2:1–3, 14; Jude 11), but not Paul’s ministry (Acts 20:33; 1 Cor. 9:1–16; 2 Cor. 11:9; 1 Thess. 2:5).

3:4 who rules his own house well. The elder’s home life, like his personal life, must be exemplary. He must be one who “rules” (presides over, has authority over) “his own house” (everything connected with his home, not merely his wife and children) “well” (intrinsically good; excellently). Issues of divorce should be related to this matter. A divorced man gives no evidence of a well-managed home, but rather that divorce shows weakness in his spiritual leadership. If there has been a biblically permitted divorce, it must have been so far in the past as to have been overcome by a long pattern of solid family leadership and the rearing of godly children (v. 4; Titus 1:6). submission. A military term referring to soldiers ranked under one in authority. An elder’s children must be believers (see note on “faithful” in Titus 1:6), well-behaved, and respectful.

3:5 take care of the church of God. An elder must first prove in the intimacy and exposure of his own home his ability to lead others to salvation and sanctification. There he proves God has gifted him uniquely to spiritually set the example of virtue, to serve others, resolve conflicts, build unity, and maintain love. If he cannot do those essential things there, why would anyone assume he would be able to do them in the church?

3:6 not a novice, lest…puffed up with pride. Putting a new convert into a leadership role would tempt him to pride. Elders, therefore, are to be drawn from the spiritually mature men of the congregation (see notes on 5:22). fall into the same condemnation as the devil. Satan’s condemnation was due to pride over his position. It resulted in his fall from honor and authority (Is. 14:12–14; Ezek. 28:11–19; cf. Prov. 16:18). The same kind of fall and judgment could easily happen to a new and weak believer put in a position of spiritual leadership.

3:7 good testimony…outside. A leader in the church must have an unimpeachable reputation in the unbelieving community, even though people there may disagree with his moral and theological stands. How can he make a spiritual impact on those who do not respect him? Cf. Matt. 5:48; Phil. 2:15.

3:8 deacons. From a word group meaning “to serve.” Originally referring to menial tasks such as waiting on tables (see notes on Acts 6:1–4), “deacon” came to denote any service in the church. Deacons serve under the leadership of elders, helping them exercise oversight in the practical matters of church life. Scripture defines no official or specific responsibilities for deacons; they are to do whatever the elders assign them or whatever spiritual ministry is necessary. reverent. Serious in mind and character; not silly or flippant about important matters. not double-tongued. Deacons must not say one thing to some people and something else to others; their speech must not be hypocritical, but honest and consistent. not given to much wine. Not preoccupied with drink (see note on v. 3). not greedy. Like elders (see note on v. 3), deacons must not abuse their office to make money. Such a qualification was especially important in the early church, where deacons routinely handled money, distributing it to those in need.

3:9 the mystery. See notes on Matt. 13:11; 1 Cor. 2:7; Eph. 3:4, 5. Appearing frequently in Paul’s writings (cf. Rom. 11:25; 16:25; Eph. 1:9; 3:9; 6:19; Col. 2:2), the word “mystery” describes truth previously hidden, but now revealed, including Christ’s incarnation (v. 16), Christ’s indwelling of believers (Col. 1:26, 27), the unity of Jews and Gentiles in the church (Eph. 3:4–6), the gospel (Col. 4:3), lawlessness (2 Thess. 2:7), and the rapture of the church (1 Cor. 15:51, 52). a pure conscience. See note on 1:5.

3:10 first be tested. The present tense of this verb indicates an ongoing evaluation of deacons’ character and service by the church. being found blameless. See note on v. 2.

3:11 their wives. The Gr. word rendered “wives” can also be translated “women.” Paul likely here refers not to deacons’ wives, but to the women who serve as deacons. The use of the word “likewise” as an introduction (cf. v. 8) suggests a third group in addition to elders and deacons. Also, since Paul gave no requirements for elders’ wives, there is no reason to assume these would be qualifications for deacons’ wives. reverent. See note on v. 8. not slanderers. “Slanderers” is the plural form of diabolos—a title frequently given to Satan (Matt. 4:5, 8, 11; 13:39; Luke 4:3, 5, 6, 13; 8:12; 1 Pet. 5:8; 1 John 3:8; Rev. 2:10; 12:9, 12; 20:2, 10). The women who serve must not be gossips. temperate. See note on v. 2. faithful in all things. Women servants in the church, like their male counterparts (see note on v. 2), must be absolutely trustworthy in all aspects of their lives and ministries.

3:12 the husbands of one wife. See note on v. 2. ruling…their own houses well. See note on v. 4.

3:14–16 These verses mark a transition point between the positive instruction of the first 3 chapters and the warnings of the last 3. They reveal the heart of the church’s mission (v. 15) and message (v. 16).

3:14, 15 I hope to come to you shortly. The Gr. grammar suggests Paul’s meaning is “These things I write, although I had hoped to come to you sooner.” Delayed in Macedonia (see Introduction: Background and Setting), Paul sent Timothy this letter.

3:15 how you ought to conduct yourself. The second half of this verse expresses the theme of this epistle—setting things right in the church. house of God. This is better translated “household.” Believers are members of God’s household (Gal. 6:10; Eph. 2:19; Heb. 3:6; 1 Pet. 4:17) and must act accordingly. This is not a reference to any building, but to the people who make up the true church. church of the living God. The church is God’s possession (Acts 20:28; Eph. 1:14; Titus 2:14; 1 Pet. 2:9). The title “the living God” has a rich OT heritage (Deut. 5:26; Josh. 3:10; 1 Sam. 17:26, 36; 2 Kin. 19:4, 16; Pss. 42:2; 84:2; Is. 37:4, 17; Jer. 10:10; 23:26; Dan. 6:20, 26; Hos. 1:10). pillar and ground. Paul’s imagery may have referred to the magnificent temple of Diana (Artemis) in Ephesus, which was supported by 127 gold-plated marble pillars. The word translated “ground” appears only here in the NT and denotes the foundation on which a building rests. The church upholds the truth of God’s revealed Word. the truth. The content of the Christian faith recorded in Scripture and summed up in v. 16.

3:16 This verse contains part of an early church hymn, as its uniformity, rhythm, and parallelism indicate. Its 6 lines form a concise summary of the truth of the gospel. mystery of godliness. “Mystery” is that term used by Paul to indicate truth hidden in the OT age and revealed in the NT (see note on v. 9). Godliness refers to the truths of salvation and righteousness in Christ, which produce holiness in believers; namely, the manifestation of true and perfect righteousness in Jesus Christ. God was manifested. The better manuscripts read “He who” instead of “God.” In either case, the reference is clearly to Christ, who manifested the invisible God to mankind (John 1:1–4; 14:9; Col. 1:15; Heb. 1:3; 2 Pet. 1:16–18). in the flesh. Not sinful, fallen human nature here (cf. Rom. 7:18, 25; 8:8; Gal. 5:16, 17), but merely humanness (cf. John 1:14; Rom. 1:3; 8:3; 9:5; 1 Pet. 3:18; 1 John 4:2, 3; 2 John 7). Justified in the Spirit. “Justified” means “righteous,” so that “spirit” may be written with lower case “s” indicating a declaration of Christ’s sinless spiritual righteousness (John 8:46; 2 Cor. 5:21; Heb. 4:15; 5:9; 7:26; 1 Pet. 2:21, 22; 1 John 2:1), or it could refer to His vindication by the Holy Spirit (Rom. 1:4). Seen by angels. Both by fallen (see notes on Col. 2:15; 1 Pet. 3:18–20) and elect (Matt. 28:2; Luke 24:4–7; Acts 1:10, 11; Heb. 1:6–9) angels. Preached among the Gentiles. Or, nations. See Matt. 24:14; 26:13; 28:19, 20; Mark 13:10; Acts 1:8. Received up in glory. See Acts 1:9, 10; Phil. 2:8–11; Heb. 1:3. Christ’s ascension and exaltation showed that the Father was pleased with Him and accepted His work fully.

1 Timothy 4

4:1–5 After already noting the presence of false teachers at Ephesus (1:3–7, 18–20), and countering some of their erroneous teaching with the positive instruction of chaps. 2, 3, Paul deals directly with the false teachers themselves in this passage, focusing on their origin and content.

1 Tim. 4:1

Names of Satan

1. Accuser

Opposes believers before God

Rev. 12:10

2. Adversary

Against God

1 Pet. 5:8

3. Beelzebub

Lord of the fly

Matt. 12:24

4. Belial

Worthless

2 Cor. 6:15

5. Devil

Slanderer

Matt. 4:1

6. Dragon

Destructive

Rev. 12:3, 7, 9

7. Enemy

Opponent

Matt. 13:28

8. Evil one

Intrinsically evil

John 17:15

9. God of this age

Influences thinking of world

2 Cor. 4:4

10. Liar

Perverts the truth

John 8:44

11. Murderer

Leads people to eternal death

John 8:44

12. Prince of the power of the air

Control of unbelievers

Eph. 2:2

13. Roaring lion

One who destroys

1 Pet. 5:8

14. Ruler of demons

Leader of fallen angels

Mark 3:22

15. Ruler of this world

Rules in world system

John 12:31

16. Satan

Adversary

1 Tim. 5:15

17. Serpent of old

Deceiver in garden

Rev. 12:9; 20:2

18. Tempter

Solicits people to sin

1 Thess. 3:5

4:1 the Spirit expressly says. Paul repeats to Timothy the warning he had given many years earlier to the Ephesian elders (Acts 20:29, 30). The Holy Spirit through the Scriptures has repeatedly warned of the danger of apostasy (cf. Matt. 24:4–12; Acts 20:29, 30; 2 Thess. 2:3–12; Heb. 3:12; 5:11—6:8; 10:26–31; 2 Pet. 3:3; 1 John 2:18; Jude 18). in latter times. The period from the first coming of Christ until His return (Acts 2:16, 17; Heb. 1:1, 2; 9:26; 1 Pet. 1:20; 1 John 2:18). Apostasy will exist throughout that period, reaching a climax shortly before Christ returns (cf. Matt. 24:12). depart from the faith. Those who fall prey to the false teachers will abandon the Christian faith. The Gr. word for “depart” is the source of the Eng. word “apostatize,” and refers to someone moving away from an original position. These are professing or nominal Christians who associate with those who truly believe the gospel, but defect after believing lies and deception, thus revealing their true nature as unconverted. See notes on 1 John 2:19; Jude 24. deceiving spirits. Those demonic spirits, either directly or through false teachers, who have wandered away from the truth and lead others to do the same. The most defining word to describe the entire operation of Satan and his demons is “deception” (cf. John 8:44; 1 John 4:1–6). doctrines of demons. Not teaching about demons, but false teaching that originates from them. To sit under such teaching is to hear lies from the demonic realm (Eph. 6:12; James 3:15; 2 John 7–11). The influence of demons will reach its peak during the Tribulation (2 Thess. 2:9; Rev. 9:2–11; 16:14; 20:2, 3, 8, 10). Satan and demons constantly work the deceptions that corrupt and pervert God’s Word.

4:2 speaking lies in hypocrisy. Lit. “hypocritical lie-speakers.” These are the human false teachers who propagate demon doctrine (cf. 1 John 4:1). conscience. See note on 1:5. seared. A medical term referring to cauterization. False teachers can teach their hypocritical lies because their consciences have been desensitized (cf. Eph. 4:19), as if all the nerves that make them feel had been destroyed and turned into scar tissue by the burning of demonic deception.

4:3 forbidding to marry, and commanding to abstain from foods. A sample of the false teaching at Ephesus. Typically, it contained elements of truth, since Scripture commends both singleness (1 Cor. 7:25–35) and fasting (Matt. 6:16, 17; 9:14, 15). The deception came in making such human works a prerequisite for salvation—a distinguishing mark of all false religion. This ascetic teaching was probably influenced both by the Jewish sect known as the Essenes, and contemporary Greek thought (which viewed matter as evil and spirit as good). Paul addressed this asceticism in Col. 2:21–23 (see notes there). Neither celibacy nor any form of diet saves or sanctifies.

4:4 every creature of God is good. The false teachers’ asceticism contradicted Scripture, which teaches that since God created both marriage and food (Gen. 1:28–31; 2:18–24; 9:3), they are intrinsically good (Gen. 1:31) and to be enjoyed with gratitude by believers. Obviously food and marriage are essential for life and procreation.

4:5 sanctified. Set apart or dedicated to God for holy use. The means for so doing are thankful prayer and an understanding that the Word of God has set aside the temporary Mosaic dietary restrictions (Mark 7:19; Acts 10:9–15; Rom. 14:1–12; Col. 2:16, 17). Contrast the unbeliever whose inner corruption and evil motives corrupt every good thing (Titus 1:15).

4:6 nourished…words of faith…good doctrine. Continual feeding on the truths of Scripture is essential to the spiritual health of all Christians (2 Tim. 3:16, 17), but especially of spiritual leaders like Timothy. Only by reading the Word, studying it, meditating on it, and mastering its contents can a pastor fulfill his mandate (2 Tim. 2:15). Timothy had been doing so since childhood (2 Tim. 3:15), and Paul urged him to continue (cf. v. 16; 2 Tim. 3:14). “Words of faith” is a general reference to Scripture, God’s revealed truth. “Good doctrine” indicates the theology Scripture teaches.

4:7 reject profane and old wives’ fables. In addition to being committed to God’s Word (see note on v. 6), believers must avoid all false teaching. Paul denounced such error as “profane” (worldly; the opposite of what is holy) “fables” (muthos, from which the Eng. word “myths” derives), fit only for “old wives” (a common epithet denoting something fit only for the uneducated and philosophically unsophisticated). See notes on 2 Tim. 2:14–18. exercise…toward godliness. “Godliness” (a proper attitude and response toward God; see note on 2:2) is the prerequisite from which all effective ministry flows. “Exercise” is an athletic term denoting the rigorous, self-sacrificing training an athlete undergoes. Spiritual self-discipline is the path to godly living (cf. 1 Cor. 9:24–27).

4:8 profits a little. Bodily exercise is limited both in extent and duration; it affects only the physical body during this earthly life. profitable for all things. In time and eternity.

4:9 faithful saying. See note on 1:15.

4:10 trust. Or “hope.” Believers are saved in hope and live and serve in light of that hope of eternal life (Titus 1:2; 3:7; see note on Rom. 5:2). Working to the point of exhaustion and suffering rejection and persecution are acceptable because believers understand they are doing God’s work—which is the work of salvation. That makes it worth all of the sacrifices (Phil. 1:12–18, 27–30; 2:17; Col. 1:24, 25; 2 Tim. 1:6–12; 2:3, 4, 9, 10; 4:5–8). the Savior of all men, especially of those who believe. Paul is obviously not teaching universalism, that all men will be saved in the spiritual and eternal sense, since the rest of Scripture clearly teaches that God will not save everyone. Most will reject Him and spend eternity in hell (Matt. 25:41, 46; Rev. 20:11–15). Yet, the Gr. word translated “especially” must mean that all men enjoy God’s salvation in some way like those who believe enjoy His salvation. The simple explanation is that God is the Savior of all men, only in a temporal sense, while of believers in an eternal sense. Paul’s point is that while God graciously delivers believers from sin’s condemnation and penalty because He was their substitute (2 Cor. 5:21), all men experience some earthly benefits from the goodness of God. Those benefits are: 1) common grace—a term that describes God’s goodness shown to all mankind universally (Ps. 145:9) in restraining sin (Rom. 2:15) and judgment (Rom. 2:3–6), maintaining order in society through government (Rom. 13:1–5), enabling man to appreciate beauty and goodness (Ps. 50:2), and showering him with temporal blessings (Matt. 5:45; Acts 14:15–17; 17:25); 2) compassion—the broken-hearted love of pity God shows to undeserving, unregenerate sinners (Ex. 34:6, 7; Ps. 86:5; Dan. 9:9; Matt. 23:37; Luke 19:41–44; cf. Is. 16:11–13; Jer. 48:35–37); 3) admonition to repent—God constantly warns sinners of their fate, demonstrating the heart of a compassionate Creator who has no pleasure in the death of the wicked (Ezek. 18:30–32; 33:11); 4) the gospel invitation—salvation in Christ is indiscriminately offered to all (Matt. 11:28, 29; 22:2–14; John 6:35–40; Rev. 22:17; cf. John 5:39, 40). God is, by nature, a saving God. That is, He finds no pleasure in the death of sinners. His saving character is revealed even in how He deals with those who will never believe, but only in those 4 temporal ways. See notes on 2:6.

4:12 Let no one despise your youth. Greek culture placed great value on age and experience. Since Timothy was in his thirties, still young by the standards of that culture, he would have to earn respect by being a godly example. Because he had been with Paul since a young teenager, Timothy had much experience to mature him, so that looking down on him because he was under 40 was inexcusable. be an example…in purity. Paul lists 5 areas (the better Gr. manuscripts omit “in spirit”) in which Timothy was to be an example to the church: “word” (speech; cf. Matt. 12:34–37; Eph. 4:25, 29, 31); “conduct” (righteous living; cf. Titus 2:10; 1 Pet. 1:15; 2:12; 3:16); “love” (self-sacrificial service for others; cf. John 15:13); “faith” (not belief, but faithfulness or commitment; cf. 1 Cor. 4:2); “purity” (especially sexual purity; cf. 3:2). Timothy’s exemplary life in those areas would offset the disadvantage of his youth.

4:13 Till I come. See note on 3:14. give attention…to doctrine. These things were to be Timothy’s constant practice; his way of life. “Reading” refers to the custom of public reading of Scripture in the church’s worship service, followed by the exposition of the passage that had been read (cf. Neh. 8:1–8; Luke 4:16–27). “Exhortation” challenges those who hear the Word to apply it in their daily lives. It may involve rebuke, warning, encouragement, or comfort. “Doctrine” (teaching) refers to systematic instruction from the Word of God (cf. 3:2; Titus 1:9).

4:14 the gift. That grace given to Timothy and to all believers at salvation which consisted of a God-designed, Spirit-empowered spiritual ability for the use of ministry (see notes on Rom. 12:4–8; 1 Cor. 12:4–12; 1 Pet. 4:10, 11). Timothy’s gift (cf. 2 Tim. 1:6) was leadership with special emphasis on preaching (2 Tim. 4:2), and teaching (vv. 6, 11, 13; 6:2). by prophecy. Timothy’s gift was identified by a revelation from God (see note on 1:18) and apostolic confirmation (2 Tim. 1:6), probably when he joined Paul on the apostle’s second missionary journey (Acts 16:1–3). laying on of the hands of the eldership. See note on 5:22. This public affirmation of Timothy’s call to the ministry likely took place at the same time as the prophecy (cf. 2 Tim. 1:6). His call to the ministry was thus confirmed subjectively (by means of his spiritual gift), objectively (through the prophecy made about him), and collectively (by the affirmation of apostles and the church, represented by the elders).

4:15 progress. The word was used in military terms of an advancing force and in general terms of advancement in learning, understanding, or knowledge. Paul exhorted Timothy to let his progress toward Christlikeness be evident to all.

4:16 to yourself and to the doctrine. The priorities of a godly leader are summed up in his personal holiness and public teaching. All of Paul’s exhortations in vv. 6–16 fit into one or the other of those two categories. you will save…yourself. Perseverance in believing the truth always accompanies genuine conversion (see note on Matt. 24:13; cf. John 8:31; Rom. 2:7; Phil. 2:12, 13; Col. 1:23). those who hear you. By careful attention to his own godly life and faithful preaching of the Word, Timothy would continue to be the human instrument God used to bring the gospel and to save some who heard him. Though salvation is God’s work, it is His pleasure to do it through human instruments.

1 Timothy 5

5:1 rebuke. Some translations add “sharply” to the word “rebuke,” which fills out the intensity of the Gr. term. An older sinning believer is to be shown respect by not being addressed with harsh words (cf. 2 Tim. 2:24, 25). an older man. In this context, the Gr. is indicating older men generally, not the office of elder. The younger Timothy was to confront sinning older men with deference and honor, which is clearly inferred from OT principles (cf. Lev. 19:32; Job 32:4, 6; Prov. 4:1–4; 16:31; 20:29). exhort. This Gr. word, which is related to a title for the Holy Spirit (paracle¯tos; cf. John 14:16, 26; 15:26; 16:7), refers to coming alongside someone to help. It may best be translated “strengthen.” We are to strengthen our fellow believers (cf. Gal. 6:1, 2) in the same way the Scripture (Rom. 15:4) and the Holy Spirit do.

5:3–16 This section supports the mandate of Scripture that women who have lost the support of their husbands are to be cared for (cf. Ex. 22:22–24; Deut. 27:19; Is. 1:17). God’s continual compassion for widows only reinforces this command (cf. Ps. 68:5; 146:9; Mark 12:41–44; Luke 7:11–17).

5:3 Honor. “To show respect or care,” “to support,” or “to treat graciously.” Although it includes meeting all kinds of needs, Paul had in mind here not only this broad definition, but primarily financial support (cf. Ex. 20:12; Matt. 15:1–6; 27:9). really widows. Not all widows are truly alone and without resources. Financial support from the church is mandatory only for widows who have no means to provide for their daily needs.

5:4 widow has children or grandchildren. Families, not the church, have the first responsibility for their own widows. repay their parents. Children and grandchildren are indebted to those who brought them into the world, reared them, and loved them. Fulfilling this responsibility is a mark of godly obedience (cf. Ex. 20:12).

5:5 left alone. See note on v. 3. The form of this Gr. word denotes a permanent condition of being forsaken and left without resources. She is “really” a widow, since there is no family to support her. trusts in God. A continual state or settled attitude of hope in God (cf. 1 Kin. 17:8–16; Jer. 49:11). Since she has no one else, she pleads with God as her only hope.

5:6 dead while she lives. A widow who lives a worldly, immoral, ungodly life may be alive physically, but her lifestyle proves she is unregenerate and spiritually dead (cf. Eph. 2:1).

5:7 blameless. See notes on 3:2; Phil. 2:15. “Blameless” means “above reproach,” so that no one can fault their conduct.

5:8 if. Better translated, “since.” Paul negatively restated the positive principle of v. 4, using the Gr. construction that implies the condition is true, suggesting that there were numerous violations of that principle at Ephesus. Any believer who fails to obey this command is guilty of: 1) denying the principle of compassionate Christian love (cf. John 13:35; Rom. 5:5; 1 Thess. 4:9); and 2) being “worse than an unbeliever.” Most pagans naturally fulfill this duty, so believers who have God’s command and power to carry it out and do not, behave worse than pagans. Cf. 1 Cor. 5:1, 2.

5:9 under sixty. In NT culture, 60 was considered retirement age. By that age, older women would have completed their child rearing and would have the time, maturity, and character to devote their lives in service to God and the church. They also would not be likely to remarry and become preoccupied with that commitment. be taken into the number. More clearly rendered, “be put on the list.” This was not a list of those widows eligible for specially recognized church support (all widows in the church who had no other means of support were; v. 3), but rather those eligible for specially recognized church ministry (cf. Titus 2:3–5). the wife of one man. Lit. “one-man woman” (cf. 3:2, 12). It does not exclude women who have been married more than once (cf. v. 14; 1 Cor. 7:39), but it refers to a woman totally devoted and faithful to her husband, a wife who had displayed purity of thought and action in her marriage.

5:10 has brought up children. This views the godly widow as a Christian mother who has nourished or reared children that have followed the Lord (see note on 2:15). washed the saints’ feet. The menial duty of slaves. It is used literally and metaphorically of widows who have humble servants’ hearts (see notes on John 13:5–17). every good work. Cf. Dorcas in Acts 9:36–39.

5:11 to grow wanton. Better translated “to feel the impulses of sensual desires”—an expression that includes all that is involved in the marriage relationship, including sexual passion. Paul saw the danger that younger widows might want to escape from their vows to remain single (see note on v. 12) and be devoted only to God’s service (cf. Num. 30:9); he knew the negative impact such feelings could have on young widows’ personal lives and ministry within the church. Such women were also marked out by false teachers as easy prey (2 Tim. 3:6, 7), causing them to leave the truth (v. 15).

5:12 cast off their first faith. In classical Gr., “faith” could also mean “pledge.” Taken that way here, it refers to a specific covenant young widows made when asking to be included on the widows’ list. Likely, they promised to devote the rest of their lives in service to the church and the Lord. Though well-meaning at the time of their need and bereavement, they were surely to desire marriage again (see v. 11), and thus renege on their original pledge.

5:13 gossips. Such people speak nonsense, talk idly, make empty charges, or even accuse others with malicious words. This idleness and talk also made them suitable targets for the false teachers (1:6). busybodies. Lit. “one who moves around.” The implication is that such people pry into things that do not concern them; they do not mind their own business.

5:14 bear children. The younger widows were still of childbearing age. Although they had lost their first husbands, there was still the potential privilege and blessing of remarrying and having children (see notes on 2:15; cf. Ps. 127:3, 5). manage the house. The Gr. term denotes all the aspects of household administration, not merely the rearing of children. The home is the domain where a married woman fulfills herself in God’s design. See notes on Titus 2:4, 5.

5:15 Some of the young widows had given up their commitment to serve Christ (see notes on vv. 11, 12), perhaps either by following false teachers and spreading their false doctrine or by marrying unbelievers and bringing disgrace upon the church. Satan. The devil, the believer’s adversary (see notes on Job 1:6–12; 2:1–7; Is. 14:12–15; Ezek. 28:12–15; Rev. 12:9).

5:16 woman. Paul restates the message of vv. 4–8 with the addition that as the situation warrants, Christian women are included in this responsibility for support of widows.

5:17–25 The source of much of the Ephesian church’s difficulties was the inadequacy of the pastors. So Paul explains to Timothy how to restore proper pastoral oversight. He sets forth the church’s obligations in regard to honoring, protecting, rebuking, and selecting elders.

5:17 elders. This identifies the “bishop” (3:1) or overseer, who is also called pastor (Eph. 4:11). See notes on 3:1–7; Titus 1:6–9. rule well. Elders are spiritual rulers in the church. Cf. 1 Thess. 5:12, 13; Heb. 13:7, 17. double honor. Elders who serve with greater commitment, excellence, and effort should have greater acknowledgment from their congregations. This expression does not mean such men should receive exactly twice as much remuneration as others, but because they have earned such respect they should be paid more generously. especially. Means “chiefly” or “particularly.” Implicit is the idea that some elders will work harder than others and be more prominent in ministry. labor. Lit. “work to the point of fatigue or exhaustion.” The Gr. word stresses the effort behind the work more than the amount of work. word and doctrine. Or better, “preaching and teaching” (see note on 4:13). The first emphasizes proclamation, along with exhortation and admonition, and calls for a heart response to the Lord. The second is an essential fortification against heresy and puts more stress on instruction.

5:18 For the Scripture says. A typical formula for introducing biblical references, in this instance both an OT (Deut. 25:4) and NT (Luke 10:7) one. It is also very significant that this is a case of one NT writer (Paul) affirming the inspiration of another by referring to Luke’s writing as “Scripture” (cf. 2 Pet. 3:15, 16), which shows the high view that the early church took of NT Scripture.

5:19 two or three witnesses. Serious accusations against elders must be investigated and confirmed by the same process as established in Matt. 18:15–20 (see notes there). This process for the whole church also applies to elders. This demand does not place elders beyond successful accusation, but protects them from frivolous, evil accusers, by demanding the same process of confirmation of sin as for all in the church.

5:20 Those who are sinning. Elders who continue in any kind of sin after the confrontation of 2 or 3 witnesses, especially any that violates the qualifications to serve (3:2–7). in the presence of all. The other elders and the congregation. The third step of confrontation, established in Matt. 18:17, is to tell the church, so that they can all confront the person and call him to repentance.

5:21 charge…God…Lord. Cf. 6:13; see note on 2 Tim. 4:1. the elect angels. “Chosen angels,” or the unfallen angels, as opposed to Satan and his demons. This indicates that God’s sovereign purpose to choose those beings who would be part of His eternal kingdom included angels whom He chose to eternal glory. Christians are also called “elect” (Rom. 8:33; 11:7; Col. 3:12; 2 Tim. 2:10; Titus 1:1; 1 Pet. 1:2; 2 John 1, 13). without prejudice…partiality. All discipline of elders is to be done fairly, without prejudgment or personal preference, according to the standards of Scripture.

5:22 Do not lay hands on…hastily. The ceremony that affirmed a man’s suitability for and acceptance into public ministry as an elder/pastor/overseer. This came from the OT practice of laying hands on a sacrificial animal to identify with it (Ex. 29:10, 15, 19; Lev. 4:15; cf. Num. 8:10; 27:18–23; Deut. 34:9; Matt. 19:15; Acts 8:17, 18; 9:17; Heb. 6:2). “Hastily” refers to proceeding with this ceremony without a thorough investigation and preparation period to be certain of the man’s qualifications (as in 3:1–7). nor share in other people’s sins. This refers to the sin of hasty ordination, which makes those responsible culpable for the man’s sin of serving as an unqualified elder and, thus, misleading people. keep yourself pure. Some versions translate “pure” as “free from sin.” Paul wanted Timothy, by not participating in the recognition of unqualified elders, to remain untainted by others’ sins. The church desperately needed qualified spiritual leaders, but the selection had to be carefully executed.

5:23 No longer drink only water. “Water” in the ancient world was often polluted and carried many diseases. Therefore Paul urged Timothy not to risk illness, not even for the sake of a commitment to abstinence from wine. Apparently Timothy avoided wine, so as not to place himself in harm’s way (see note on 3:3). use a little wine…infirmities. Paul wanted Timothy to use wine which, because of fermentation, acted as a disinfectant to protect his health problems due to the harmful effects of impure water. With this advice, however, Paul was not advocating that Timothy lower the high standard of behavior for leaders (cf. Num. 6:1–4; Prov. 31:4, 5).

5:24 sins are clearly evident. The sins of some men are manifest for all to see, thus disqualifying them out of hand for service as elders. preceding them to judgment. The known sins of the unqualified announce those men’s guilt and unfitness before all. “Judgment” refers to the church’s process for determining men’s suitability to serve as elders. follow later. The sins of other candidates for elder will come to light in time, perhaps even during the scrutiny of the evaluation process.

5:25 The same is true of good works. Some are evident; others come to light later. Time and truth go hand in hand. The whole emphasis in this instruction regarding choosing elders, according to the qualifications of 3:1–7, is to be patient, fair, impartial, and pure (vv. 21–25). Such an approach will yield the right choices.

1 Timothy 6

6:1, 2 The Ephesian believers may have been struggling to maintain a biblical work ethic in the world of slavery, so these verses form Paul’s instruction on that subject. Essentially, first century slaves resembled the indentured servants of the American colonial period. In many cases, slaves were better off than day-laborers, since much of their food, clothing, and shelter was provided. The system of slavery served as the economic structure in the Roman world, and the master-slave relationship closely parallels the twentieth-century employer-employee relationship. For more on slaves, see Introduction to Philemon: Background and Setting.

6:1 bondservants. This can be translated “slaves.” They are people who are in submission to another. It carries no negative connotation and is often positive when used in connection with the Lord serving the Father (Phil. 2:7), and believers serving God (1 Pet. 2:16), the Lord (Rom. 1:1; Gal. 1:10; 2 Tim. 2:24; James 1:1), non-Christians (1 Cor. 9:19), and other believers (Gal. 5:13). under the yoke. A colloquial expression describing submissive service under another’s authority, not necessarily describing an abusive relationship (cf. Matt. 11:28–30). masters. The Gr. word for “master,” while giving us the Eng. word “despot,” does not carry a negative connotation. Instead, it refers to one with absolute and unrestricted authority. all honor. This translates into diligent and faithful labor for one’s employer. See notes on Eph. 6:5–9; Col. 3:22–25. His doctrine. The revelation of God summed up in the gospel. How believers act while under the authority of another affects how people view the message of salvation Christians proclaim (see notes on Titus 2:5–14). Displaying a proper attitude of submission and respect, and performing quality work, help make the gospel message believable (Matt. 5:48).

6:2 believing masters. The tendency might be to assume one’s equality in Christ with a Christian master, and disdain the authority related to work roles. On the contrary, working for a Christian should produce more loyal and diligent service out of love for the brethren. exhort. Lit. “to call to one’s side.” The particular emphasis here is on a strong urging, directing, and insisting on following the principles for correct behavior in the workplace.

6:3 Paul identifies 3 characteristics of false teachers: 1) they “teach otherwise”—a different doctrine, or any teaching that contradicts God’s revelation in Scripture (see notes on Gal. 1:6–9); 2) they do “not consent to wholesome words”—they do not agree with sound, healthy teaching, specifically the teaching contained in Scripture (2 Pet. 3:16); and 3) they reject “doctrine which accords with godliness”—teaching not based on Scripture will always result in an unholy life. Instead of godliness, false teachers will be marked by sin (see notes on 2 Pet. 2:10–22; cf. Jude 4, 8–16).

6:4 disputes and arguments over words. “Disputes” refers to idle speculation; “arguments over words” lit. means “word battles.” Because proud, ignorant false teachers do not understand divine truth (2 Cor. 2:14), they obsess over terminology and attack the reliability and authority of Scripture. Every kind of strife is mentioned to indicate that false teachers produce nothing of benefit out of their fleshly, corrupt, and empty minds (v. 5).

6:5 destitute of the truth. False teachers are in a state of apostasy; that is, although they once knew and seemed to embrace the truth, they turned to openly reject it. The Gr. word for “destitute” means “to steal,” “to rob,” or “to deprive” and its form here indicates that someone or something was pulled away from contact with the truth (it does not mean they were ever saved; see note on 1:19; cf. 2 Tim. 2:18; 3:7, 8; Heb. 6:4–6; 2 Pet. 2:1, 4–9). a means of gain. Almost always behind all the efforts of the hypocritical, lying (4:2) false teachers is the driving motivation of monetary gain (cf. Acts 8:18–23; 2 Pet. 2:15). From such withdraw yourself. This phrase does not appear in the better manuscripts, although the idea expressed is self-evident.

6:6 contentment. This Gr. word means “self-sufficiency,” and was used by Stoic philosophers to describe a person who was unflappable and unmoved by external circumstances. Christians are to be satisfied and sufficient, and not to seek for more than what God has already given them. He is the source of true contentment (2 Cor. 3:5; 9:8; Phil. 4:11–13, 19).

6:8 having food and clothing…be content. The basic necessities of life are what ought to make Christians content. Paul does not condemn having possessions, as long as God graciously provides them (v. 17). He does, however, condemn a self-indulgent desire for money, which results from discontentment. See note on Matt. 6:33.

6:9 desire to be rich fall into temptation. “Desire” refers to a settled wish born of reason, and clearly describes those guilty of greed. The form of the Gr. verb for “fall” indicates that those who have such a desire are continually falling into temptation. Greedy people are compulsive—they are continually trapped in sins by their consuming desire to acquire more. destruction and perdition. Such greed may lead these people to suffer the tragic end of destruction and hell. These terms refer to the eternal punishment of the wicked.

6:10 love of money. Lit. “affection for silver.” In the context, this sin applies to false teachers specifically, but the principle is true universally. Money itself is not evil since it is a gift from God (Deut. 8:18); Paul condemns only the love of it (cf. Matt. 6:24) which is so characteristic of false teachers (see notes on 1 Pet. 5:2; 2 Pet. 2:1–3, 15). strayed from the faith. From the body of Christian truth. Gold has replaced God for these apostates, who have turned away from pursuing the things of God in favor of money.

6:11 O man of God. Cf. 2 Tim. 3:17. This is a term used in the NT only for Timothy; as a technical term it is used about 70 times in the OT, always to refer to a man who officially spoke for God (see note on Deut. 33:1). This, along with 1:2; 2:1, indicates that the letter is primarily directed to Timothy, exhorting him to be faithful and strong in light of persecution and difficulty—and particularly with Paul’s death near (see Introduction to 2 Timothy: Background and Setting). The man of God is known by what he: 1) flees from (v. 11); 2) follows after (v. 11); 3) fights for (v. 12); and 4) is faithful to (vv. 13, 14). The key to his success in all these endeavors is the perfection produced in him by the Scripture (2 Tim. 3:16, 17). these things. Love of money and all that goes with it (vv. 6–10), along with the other proud obsessions of false teachers (vv. 3–5). righteousness, godliness. “Righteousness” means to do what is right, in relation to both God and man, and it emphasizes outward behavior. “Godliness” (see note on 2:2) refers to one’s reverence for God, and could be translated “God-likeness.”

6:12 Fight the good fight of faith. The Gr. word for “fight” gives us the Eng. word “agonize,” and was used in both military and athletic endeavors to describe the concentration, discipline, and extreme effort needed to win. The “good fight of faith” is the spiritual conflict with Satan’s kingdom of darkness in which all men of God are necessarily involved. See notes on 2 Cor. 10:3–5; 2 Tim. 4:2. lay hold on eternal life. Paul is here admonishing Timothy to “get a grip” on the reality of the matters associated with eternal life, so that he would live and minister with a heavenly and eternal perspective (cf. Phil. 3:20; Col. 3:2). to which you were also called. Refers to God’s effectual, sovereign call of Timothy to salvation (see note on Rom. 1:7). good confession. Timothy’s public confession of faith in the Lord Jesus Christ, which likely occurred at his baptism and again when he was ordained to the ministry (4:14; 2 Tim. 1:6).

6:13 urge…God…Christ. Cf. 5:21; see note on 2 Tim. 4:1. the good confession before Pontius Pilate. Knowing that such a confession would cost Him His life, Jesus nevertheless confessed that He was truly the King and Messiah (John 18:33–37). He rarely evaded danger (cf. John 7:1); He boldly and trustfully committed Himself to God who raises the dead (cf. Col. 2:12).

6:14 this commandment. The entire revealed Word of God, which Paul charged Timothy to preach (2 Tim. 4:2). Paul also repeatedly encouraged Timothy to guard it (v. 20; 1:18, 19; 4:6, 16; 2 Tim. 1:13, 14; 2:15–18). appearing. When the Lord returns to earth in glory (cf. 2 Tim. 4:1, 8; Titus 2:13) to judge and to establish His kingdom (Matt. 24:27, 29, 30; 25:31). Because Christ’s return is imminent, that ought to be motivation enough for the man of God to remain faithful to his calling until he dies or the Lord returns (cf. Acts 1:8–11; 1 Cor. 4:5; Rev. 22:12).

6:15 in His own time. The time, known only to Him, that God established in eternity past for Christ to return (Mark 13:32; Acts 1:7). Potentate. This word comes from a Gr. word group that basically means “power,” but here it is best translated “Sovereign.” God is absolutely sovereign and omnipotently rules everything everywhere. King of kings and Lord of lords. A title used of Christ (Rev. 17:14; 19:16) is here used of God the Father. Paul probably used this title for God to confront the cult of emperor worship, intending to communicate that only God is sovereign and worthy of worship.

6:16 whom no man has seen or can see. God in spirit is invisible (cf. 1:17; Job 23:8, 9; John 1:18; 5:37; Col. 1:15) and, therefore, unapproachable in the sense that sinful man has never seen nor can he ever see His full glory (cf. Ex. 33:20; Is. 6:1–5).

6:17–19 Paul counsels Timothy what to teach those who are rich in material possessions, those who have more than the mere essentials of food, clothing, and shelter. Paul does not condemn such people, nor command them to get rid of their wealth. He does call them to be good stewards of their God-given resources (cf. Deut. 8:18; 1 Sam. 2:7; 1 Chr. 29:12).

6:17 haughty. “To have an exalted opinion of oneself.” Those who have an abundance are constantly tempted to look down on others and act superior. Riches and pride often go together, and the wealthier a person is, the more he is tempted to be proud (Prov. 18:23; 28:11; James 2:1–4). uncertain riches…gives us richly. Those who have much tend to trust in their wealth (cf. Prov. 23:4, 5). But God provides far more security than any earthly investment can ever give (Eccl. 5:18–20; Matt. 6:19–21).

6:18 ready to give. The Gr. word means “liberal,” or “bountiful.” Those believers who have money must use it in meeting the needs of others, unselfishly and generously (see notes on Acts 4:32–37; 2 Cor. 8:1–4).

6:19 storing up…a good foundation. “Storing up” can be translated “amassing a treasure,” while “foundation” can refer to a fund. The idea is that the rich in this world should not be concerned with receiving a return on their earthly investment. Those who make eternal investments will be content to receive their dividends in heaven. See notes on Luke 16:1–13. lay hold on eternal life. See note on v. 12.

6:20, 21 The church’s main responsibility is to guard and proclaim the truths of Scripture, so Paul here instructs Timothy on how to guard and protect the Word of God.

6:20 what was committed to your trust. This translates one Gr. word, which means “deposit.” The deposit Timothy was to guard is the truth—the divine revelation that God committed to his care. Every Christian, especially if he is in ministry, has that sacred trust to guard the revelation of God (cf. 1 Cor. 4:1; 1 Thess. 2:3, 4). what is falsely called knowledge. False doctrine—anything claiming to be the truth that is in fact a lie. False teachers typically claim to have the superior knowledge (as in gnosticism). They claim to know the transcendent secrets, but actually are ignorant and infantile in their understanding (see notes on Col. 2:8).

6:21 Grace be with you. Paul’s closing salutation is plural, i.e., “you all”—it goes beyond Timothy to the entire congregation at Ephesus. All believers require the grace of God to preserve the truth and pass it on to the next generation.

1 Timothy 1

1:2 a Acts 16:1, 2; Rom. 1:7; 2 Tim. 1:2; Titus 1:4

1:2 b Gal. 1:3

1:3 c Acts 20:1, 3

1:3 d Rom. 16:17; 2 Cor. 11:4; Gal. 1:6, 7; 1 Tim. 6:3

1:3 1 command

1:4 e 1 Tim. 6:3, 4, 20; Titus 1:14

1:5 f Rom. 13:8–10; Gal. 5:14

1:5 g Eph. 6:24

1:5 2 Lit. unhypocritical

1:6 h 1 Tim. 6:4, 20

1:8 i Rom. 7:12, 16

1:10 3 opposed

1:11 j 1 Tim. 6:15

1:11 k 1 Cor. 9:17

1:12 l 1 Cor. 15:10

1:12 m 1 Cor. 7:25

1:12 n Col. 1:25

1:13 o Acts 8:3; 1 Cor. 15:9

1:13 p John 4:21

1:13 4 violently arrogant

1:14 q Rom. 5:20; 1 Cor. 3:10; 2 Cor. 4:15; Gal. 1:13–16

1:14 r 1 Thess. 1:3; 1 Tim. 2:15; 4:12; 6:11; 2 Tim. 1:13; 2:22; Titus 2:2

1:15 s 1 Tim. 3:1; 4:9; 2 Tim. 2:11; Titus 3:8

1:15 t Is. 53:5; 61:1; Hos. 6:1–3; Matt. 1:21; 9:13

1:17 u Ps. 10:16

1:17 v Rom. 1:23

1:17 w Heb. 11:27

1:17 x Rom. 16:27

1:17 y 1 Chr. 29:11

1:17 5 NU the only God,

1:18 6 command

1:20 z 2 Tim. 2:17, 18

1:20 a 2 Tim. 4:14

1:20 b Acts 13:45

1 Timothy 2

2:1 1 encourage

2:2 a Ezra 6:10

2:2 b (Rom. 13:1)

2:2 2 a prominent place

2:2 3 dignity

2:3 c Rom. 12:2

2:3 d 2 Tim. 1:9

2:4 e Ezek. 18:23, 32; John 3:17; 1 Tim. 4:10; Titus 2:11; 2 Pet. 3:9

2:4 f (John 17:3)

2:5 g 1 Cor. 8:6; Gal. 3:20

2:5 h (Heb. 9:15)

2:6 i Mark 10:45

2:7 j Eph. 3:7, 8; 1 Tim. 1:11; 2 Tim. 1:11

2:7 k (Gal. 1:15, 16)

2:7 4 NU omits in Christ

2:8 l Luke 23:34

2:8 m Ps. 134:2

2:9 n 1 Pet. 3:3

2:9 5 discretion

2:10 o 1 Pet. 3:4

2:12 p 1 Cor. 14:34; Titus 2:5

1 Timothy 3

3:1 1 Lit. overseer

3:3 2 addicted

3:3 3 NU omits not greedy for money

3:3 4 loving money

3:6 5 new convert

3:7 a 1 Tim. 6:9; 2 Tim. 2:26

3:8 b Ezek. 44:21

3:9 6 hidden truth

3:11 7 malicious gossips

3:13 c Matt. 25:21

3:15 8 foundation, mainstay

3:16 d (John 1:14; 1 Pet. 1:20; 1 John 1:2; 3:5, 8)

3:16 e (Matt. 3:16; Rom. 1:4)

3:16 f Matt. 28:2

3:16 g Acts 10:34; Rom. 10:18

3:16 h Rom. 16:26; 2 Cor. 1:19; Col. 1:6, 23

3:16 i Luke 24:51

3:16 9 hidden truth

3:16 10 NU Who

1 Timothy 4

4:1 a 2 Tim. 3:13; Rev. 16:14

4:1 1 explicitly

4:2 b Matt. 7:15

4:2 c Eph. 4:19

4:5 2 set apart

4:6 d 2 Tim. 3:14

4:7 e 2 Tim. 2:16; Titus 1:14

4:7 f Heb. 5:14

4:8 g 1 Cor. 8:8

4:8 h Ps. 37:9

4:10 i Ps. 36:6

4:10 3 NU we labor and strive,

4:12 j Phil. 3:17; Titus 2:7; 1 Pet. 5:3

4:12 4 look down on your youthfulness

4:12 5 NU omits in spirit

4:13 6 teaching

4:14 k 2 Tim. 1:6

4:14 l Acts 6:6; 1 Tim. 5:22

1 Timothy 5

5:4 a Gen. 45:10

5:4 1 NU, M omit good and

5:5 b Acts 26:7

5:6 2 indulgence

5:8 c Is. 58:7; 2 Cor. 12:14

5:8 d 2 Tim. 3:5

5:8 e Matt. 18:17

5:11 3 Refuse to enroll

5:12 4 Or solemn promise

5:16 5 NU omits man or

5:16 6 give aid to

5:18 f Deut. 25:4; 1 Cor. 9:7–9

5:18 g Lev. 19:13; Deut. 24:15; Matt. 10:10; Luke 10:7; 1 Cor. 9:14

5:19 h Deut. 17:6; 19:15; Matt. 18:16

5:21 i Deut. 1:17

5:21 7 chosen

5:22 j Eph. 5:6, 7; 2 John 11

5:23 8 illnesses

5:24 k Gal. 5:19–21

1 Timothy 6

6:1 a Eph. 6:5; Titus 2:9; 1 Pet. 2:18

6:3 b 2 Tim. 1:13

6:3 c Titus 1:1

6:3 1 teaching

6:5 d 2 Tim. 3:5

6:5 2 NU, M constant friction

6:5 3 NU omits the rest of v. 5.

6:6 e Phil. 4:11; Heb. 13:5

6:7 f Job 1:21; Ps. 49:17; Eccl. 5:15

6:7 4 NU omits and it is certain

6:8 g Prov. 30:8, 9

6:13 h Matt. 27:2; John 18:36, 37

6:15 5 Sovereign

6:16 i Dan. 2:22

6:16 j John 6:46

6:17 k Jer. 9:23; 48:7

6:17 l Eccl. 5:18, 19

6:19 m (Matt. 6:20, 21; 19:21)

6:20 n (2 Tim. 1:12, 14)

6:20 o Titus 1:14

6:20 6 empty chatter

Introduction to Second Timothy

Title

This epistle is the second of two inspired letters Paul the apostle wrote to his son in the faith, Timothy (1:2; 2:1). For biographical information on Timothy, see Introduction to 1 Timothy: Title. It is titled, as are the other personal letters of Paul to individuals (1 Timothy, Titus, and Philemon), with the name of the addressee (1:2).

Author and Date

The issue of Paul’s authorship of the Pastoral Epistles is discussed in the Introduction to 1 Timothy: Author and Date. Paul wrote 2 Timothy, the last of his inspired letters, shortly before his martyrdom (ca. A.D. 67).

Background and Setting

Paul was released from his first Roman imprisonment for a short period of ministry during which he wrote 1 Timothy and Titus. Second Timothy, however, finds Paul once again in a Roman prison (1:16; 2:9), apparently rearrested as part of Nero’s persecution of Christians. Unlike Paul’s confident hope of release during his first imprisonment (Phil. 1:19, 25, 26; 2:24; Philem. 22), this time he had no such hopes (4:6–8). In his first imprisonment in Rome (ca. A.D. 60–62), before Nero had begun the persecution of Christians (A.D. 64), he was only under house arrest and had opportunity for much interaction with people and ministry (Acts 28:16–31). At this time, 5 or 6 years later (ca. A.D. 66–67), however, he was in a cold cell (4:13), in chains (2:9), and with no hope of deliverance (4:6). Abandoned by virtually all of those close to him for fear of persecution (cf. 1:15; 4:9–12, 16) and facing imminent execution, Paul wrote to Timothy, urging him to hasten to Rome for one last visit with the apostle (4:9, 21). Whether Timothy made it to Rome before Paul’s execution is not known. According to tradition, Paul was not released from this second Roman imprisonment, but suffered the martyrdom he had foreseen (4:6).

In this letter, Paul, aware the end was near, passed the non-apostolic mantle of ministry to Timothy (cf. 2:2) and exhorted him to continue faithful in his duties (1:6), hold on to sound doctrine (1:13, 14), avoid error (2:15-18), accept persecution for the gospel (2:3, 4; 3:10-12), put his confidence in the Scripture, and preach it relentlessly (3:15-4:5).

Historical and Theological Themes

It seems that Paul may have had reason to fear that Timothy was in danger of weakening spiritually. This would have been a grave concern for Paul since Timothy needed to carry on Paul’s work (cf. 2:2). While there are no historical indications elsewhere in the NT as to why Paul was so concerned, there is evidence in the epistle itself from what he wrote. This concern is evident, for example, in Paul’s exhortation to “stir up” his gift (1:6), to replace fear with power, love, and a sound mind (1:7), to not be ashamed of Paul and the Lord, but willingly suffer for the gospel (1:8), and to hold on to the truth (1:13, 14). Summing up the potential problem of Timothy, who might be weakening under the pressure of the church and the persecution of the world, Paul calls him to 1) generally “be strong” (2:1), the key exhortation of the first part of the letter, and to 2) continue to “preach the word” (4:2), the main admonition of the last part. These final words to Timothy include few commendations but many admonitions, including about 25 imperatives.

A Comparison of Paul’s Two Roman Imprisonments

First Imprisonment | Second Imprisonment
Acts 28—Wrote the Prison Epistles | 2 Timothy
Accused by Jews of heresy and sedition | Persecuted by Rome and arrested as a criminal against the Empire
Local sporadic persecutions (A.D. 60-63) | Neronian persecution (A.D. 64-68)
Decent living conditions in a rented house (Acts 28:30, 31) | Poor conditions, in a cold, dark dungeon
Many friends visited him | Virtually alone (only Luke with him)
Many opportunities for Christian witness were available | Opportunities for witness were restricted
Was optimistic for release and freedom (Phil. 1:24-26) | Anticipated his execution (2 Tim. 4:6)

Since Timothy was well versed in Paul’s theology, the apostle did not instruct him further doctrinally. He did, however, allude to several important doctrines, including salvation by God’s sovereign grace (1:9, 10; 2:10), the person of Christ (2:8; 4:1, 8), and perseverance (2:11-13); plus Paul wrote the crucial text of the NT on the inspiration of Scripture (3:16, 17).

Interpretive Challenges

There are no major challenges in this letter involving theological issues. There is limited data regarding several individuals named in the epistle; e.g., Phygellus and Hermogenes (1:15), Onesiphorus (1:16; cf. 4:19), Hymenaeus and Philetus (2:17, 18), Jannes and Jambres (3:8), and Alexander (4:14).

Outline

I. Greeting and Thanksgiving (1:1-5)

II. The Perseverance of a Man of God (1:6-18)

A. The Exhortation (1:6-11)

B. The Examples (1:12-18)

1. Paul (1:12–14)

2. Onesiphorus (1:15–18)

III. The Patterns of a Man of God (2:1-26)

A. Paul (2:1, 2)

B. A Soldier (2:3, 4)

C. An Athlete (2:5)

D. A Farmer (2:6, 7)

E. Jesus (2:8-13)

F. A Worker (2:14-19)

G. A Vessel (2:20-23)

H. A Servant (2:24-26)

IV. The Perils of a Man of God (3:1-17)

A. Facing Apostasy (3:1-9)

B. Defeating Apostasy (3:10-17)

V. The Preaching of the Man of God (4:1-5)

A. The Charge to Preach (4:1, 2)

B. The Need for Preaching (4:3-5)

VI. Concluding Remarks (4:6-18)

A. Paul’s Triumph (4:6-8)

B. Paul’s Needs (4:9-18)

VII. Paul’s Farewells (4:19-22)

The Second Epistle of Paul the Apostle to

TIMOTHY

2 Timothy 1

Greeting

1Paul, an apostle of 1Jesus Christ by the will of God, according to the apromise of life which is in Christ Jesus,

2To Timothy, a bbeloved son:

Grace, mercy, and peace from God the Father and Christ Jesus our Lord.

Timothy’s Faith and Heritage

3I thank God, whom I serve with a pure conscience, as my cforefathers did, as without ceasing I remember you in my prayers night and day,

4greatly desiring to see you, being mindful of your tears, that I may be filled with joy,

5when I call to remembrance dthe 2genuine faith that is in you, which dwelt first in your grandmother Lois and eyour mother Eunice, and I am persuaded is in you also.

6Therefore I remind you fto stir up the gift of God which is in you through the laying on of my hands.

7For gGod has not given us a spirit of fear, hbut of power and of love and of a sound mind.

Not Ashamed of the Gospel

8iTherefore do not be ashamed of jthe testimony of our Lord, nor of me kHis prisoner, but share with me in the sufferings for the gospel according to the power of God,

9who has saved us and called us with a holy calling, lnot according to our works, but maccording to His own purpose and grace which was given to us in Christ Jesus nbefore time began,

10but ohas now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel,

11pto which I was appointed a preacher, an apostle, and a teacher 3of the Gentiles.

12For this reason I also suffer these things; nevertheless I am not ashamed, qfor I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day.

Be Loyal to the Faith

13rHold fast sthe pattern of tsound words which you have heard from me, in faith and love which are in Christ Jesus.

14That good thing which was committed to you, keep by the Holy Spirit who dwells in us.

15This you know, that all those in Asia have turned away from me, among whom are Phygellus and Hermogenes.

16The Lord grant mercy to the uhousehold of Onesiphorus, for he often refreshed me, and was not ashamed of my chain;

17but when he arrived in Rome, he sought me out very zealously and found me.

18The Lord vgrant to him that he may find mercy from the Lord win that Day—and you know very well how many ways he xministered 4to me at Ephesus.

2 Timothy 2

Be Strong in Grace

1You therefore, amy son, bbe strong in the grace that is in Christ Jesus.

2And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also.

3You therefore must cendure1 hardship das a good soldier of Jesus Christ.

4eNo one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier.

5And also fif anyone competes in athletics, he is not crowned unless he competes according to the rules.

6The hardworking farmer must be first to partake of the crops.

7Consider what I say, and 2may the Lord ggive you understanding in all things.

8Remember that Jesus Christ, hof the seed of David, iwas raised from the dead jaccording to my gospel,

9kfor which I suffer trouble as an evildoer, leven to the point of chains; mbut the word of God is not chained.

10Therefore nI endure all things for the sake of the 3elect, othat they also may obtain the salvation which is in Christ Jesus with eternal glory.

11This is a faithful saying:

For pif we died with Him,

We shall also live with Him.

12qIf we endure,

We shall also reign with Him.

rIf we deny Him,

He also will deny us.

13If we are faithless,

He remains faithful;

He scannot deny Himself.

Approved and Disapproved Workers

14Remind them of these things, tcharging them before the Lord not to 4strive about words to no profit, to the ruin of the hearers.

15uBe diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.

16But shun profane and 5idle babblings, for they will 6increase to more ungodliness.

17And their message will spread like cancer. vHymenaeus and Philetus are of this sort,

18who have strayed concerning the truth, wsaying that the resurrection is already past; and they overthrow the faith of some.

19Nevertheless xthe solid foundation of God stands, having this seal: “The Lord yknows those who are His,” and, “Let everyone who names the name of 7Christ depart from iniquity.”

20But in a great house there are not only zvessels of gold and silver, but also of wood and clay, some for honor and some for dishonor.

21Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, 8sanctified and useful for the Master, aprepared for every good work.

22bFlee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart.

23But avoid foolish and ignorant disputes, knowing that they generate strife.

24And ca servant of the Lord must not quarrel but be gentle to all, dable to teach, epatient,

25fin humility correcting those who are in opposition, gif God perhaps will grant them repentance, hso that they may know the truth,

26and that they may come to their senses and iescape the snare of the devil, having been taken captive by him to do his will.

2 Timothy 3

Perilous Times and Perilous Men

1But know this, that ain the last days 1perilous times will come:

2For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

3unloving, 2unforgiving, slanderers, without self-control, brutal, despisers of good,

4btraitors, headstrong, haughty, lovers of pleasure rather than lovers of God,

5chaving a form of godliness but ddenying its power. And efrom such people turn away!

6For fof this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts,

7always learning and never able gto come to the knowledge of the truth.

8hNow as Jannes and Jambres resisted Moses, so do these also resist the truth: imen of corrupt minds, jdisapproved concerning the faith;

9but they will progress no further, for their folly will be manifest to all, kas theirs also was.

The Man of God and the Word of God

10lBut you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance,

11persecutions, afflictions, which happened to me mat Antioch, nat Iconium, oat Lystra—what persecutions I endured. And pout of them all the Lord delivered me.

12Yes, and qall who desire to live godly in Christ Jesus will suffer persecution.

13rBut evil men and impostors will grow worse and worse, deceiving and being deceived.

14But you must scontinue in the things which you have learned and been assured of, knowing from whom you have learned them,

15and that from childhood you have known tthe Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.

16uAll Scripture is given by inspiration of God, vand is profitable for doctrine, for reproof, for correction, for 3instruction in righteousness,

17wthat the man of God may be complete, xthoroughly equipped for every good work.

2 Timothy 4

Preach the Word

1I acharge you 1therefore before God and the Lord Jesus Christ, bwho will judge the living and the dead 2at His appearing and His kingdom:

2Preach the word! Be ready in season and out of season. cConvince, drebuke, eexhort, with all longsuffering and teaching.

3fFor the time will come when they will not endure gsound doctrine, hbut according to their own desires, because they have itching ears, they will heap up for themselves teachers;

4and they will turn their ears away from the truth, and ibe turned aside to fables.

5But you be watchful in all things, jendure afflictions, do the work of kan evangelist, fulfill your ministry.

Paul’s Valedictory

6For lI am already being poured out as a drink offering, and the time of mmy departure is at hand.

7nI have fought the good fight, I have finished the race, I have kept the faith.

8Finally, there is laid up for me othe crown of righteousness, which the Lord, the righteous pJudge, will give to me qon that Day, and not to me only but also to all who have loved His appearing.

The Abandoned Apostle

9Be diligent to come to me quickly;

10for rDemas has forsaken me, shaving loved this present world, and has departed for Thessalonica—Crescens for Galatia, Titus for Dalmatia.

11Only Luke is with me. Get tMark and bring him with you, for he is useful to me for ministry.

12And uTychicus I have sent to Ephesus.

13Bring the cloak that I left with Carpus at Troas when you come—and the books, especially the parchments.

14vAlexander the coppersmith did me much harm. May the Lord repay him according to his works.

15You also must beware of him, for he has greatly resisted our words.

16At my first defense no one stood with me, but all forsook me. wMay it not be charged against them.

The Lord Is Faithful

17xBut the Lord stood with me and strengthened me, yso that the message might be preached fully through me, and that all the Gentiles might hear. Also I was delivered zout of the mouth of the lion.

18aAnd the Lord will deliver me from every evil work and preserve me for His heavenly kingdom. bTo Him be glory forever and ever. Amen!

Come Before Winter

19Greet cPrisca and Aquila, and the household of dOnesiphorus.

20eErastus stayed in Corinth, but fTrophimus I have left in Miletus sick.

21Do your utmost to come before winter. Eubulus greets you, as well as Pudens, Linus, Claudia, and all the brethren.

Farewell

22The Lord 3Jesus Christ be with your spirit. Grace be with you. Amen.

2 Timothy Commentaries

2 Timothy 1

1:1, 2 Paul reminded Timothy that, despite their intimate spiritual relationship, the apostle wrote to him with spiritual authority given him by God. This established the necessity that not only Timothy, but also all others comply with the inspired mandates of the epistle.

1:1 apostle of Jesus Christ by the will of God. See note on 1 Tim. 1:1. His call was according to God’s sovereign plan and purpose (cf. 1 Cor. 1:1; 2 Cor. 1:1; Eph. 1:1; Col. 1:1). promise of life…in Christ Jesus. The gospel promises that those who are spiritually dead but by faith embrace the gospel’s message will be united to Christ and find eternal life in Him (John 3:16; 10:10; 14:6; Col. 3:4).

1:2 Timothy, a beloved son. See note on 1 Tim. 1:2. Grace…our Lord. See note on 1 Tim. 1:2. More than a standard greeting by Paul, this expressed his genuine desire for God’s best in Timothy’s life.

1:3 I thank God…in my prayers. See notes on Phil. 1:3, 4. pure conscience. See note on 1 Tim. 1:5.

1:4 greatly desiring to see you. Because of Paul’s affection for Timothy and the urgency of the hour in Paul’s life, as he faced death, Paul had an intense yearning to see Timothy again (cf. 4:9, 13, 21). mindful of your tears. Paul perhaps remembered this occurring at their latest parting, which occurred after a short visit to Ephesus, following the writing of 1 Timothy, and prior to Paul’s arrest at Troas (see note on 4:13) and his second imprisonment in Rome. Years before, Paul had a similar parting with the elders at Ephesus (Acts 20:36–38).

1:5 Lois…Eunice. Mention of their names suggests that Paul knew them personally, perhaps because he (with Barnabas) led them to faith in Christ during his first missionary journey (cf. Acts 13:13—14:21). The women were true OT Jewish believers, who understood the Scripture well enough to prepare themselves and Timothy (3:15) to immediately accept Jesus as Messiah when they first heard the gospel from Paul.

1:6 stir up the gift of God. This seems to indicate Paul was unsatisfied with Timothy’s level of current faithfulness. “Stir up” means lit. “to keep the fire alive,” and “gift” refers to the believer’s spiritual gift (see notes on Rom. 12:4–8; 1 Cor. 12:7–11; regarding Timothy’s spiritual gift, see notes on 4:2–6; 1 Tim. 4:14). Paul reminds Timothy that as a steward of his God-given gift for preaching, teaching, and evangelizing, he could not let it fall into disuse (cf. 4:2–5). laying on of my hands. See notes on 1 Tim. 4:14; 5:22; cf. 6:12. Paul might have done this at the time of Timothy’s conversion, in which case it would have corresponded to when Timothy received his spiritual gift. The expression may also refer to an extraordinary spiritual endowment, which was received or enhanced at some point after his conversion.

1:7 a spirit of fear. The Gr. word, which can also be translated “timidity,” denotes a cowardly, shameful fear caused by a weak, selfish character. The threat of Roman persecution, which was escalating under Nero, the hostility of those in the Ephesian church who resented Timothy’s leadership, and the assaults of false teachers with their sophisticated systems of deceptions may have been overwhelming Timothy. But if he was fearful, it didn’t come from God. power. Positively, God has already given believers all the spiritual resources they need for every trial and threat (cf. Matt. 10:19, 20). Divine power—effective, productive spiritual energy belongs to believers (Eph. 1:18–20; 3:20; cf. Zech. 4:6). love. See note on 1 Tim. 1:5. This kind of love centers on pleasing God and seeking others’ welfare before one’s own (cf. Rom. 14:8; Gal. 5:22, 25; Eph. 3:19; 1 Pet. 1:22; 1 John 4:18). sound mind. Refers to a disciplined, self-controlled, and properly prioritized mind. This is the opposite of fear and cowardice that causes disorder and confusion. Focusing on the sovereign nature and perfect purposes of our eternal God allows believers to control their lives with godly wisdom and confidence in every situation (cf. Rom. 12:3; 1 Tim. 3:2; Titus 1:8; 2:2).

1:8 the testimony of our Lord. The gospel message concerning Jesus Christ. Paul did not want Timothy to be “ashamed” to name the name of Christ because he was afraid of the potential persecution (cf. vv. 12, 16). me His prisoner. See Introduction: Author and Date; see notes on Eph. 3:1; Phil. 1:12–14. Being linked to Paul, who was a prisoner because of his preaching of the gospel, could have put Timothy’s life and freedom in jeopardy (cf. Heb. 13:23).

1:9 with a holy calling. As always in the NT epistles, this calling is not a general invitation to sinners to believe the gospel and be saved (as in Matt. 20:16), but refers to God’s effectual call of the elect to salvation (see note on Rom. 1:7). This calling results in holiness, imputed (justification) and imparted (sanctification), and finally completed (glorification). not…works, but…grace. This truth is the foundation of the gospel. Salvation is by grace through faith, apart from works (see notes on Rom. 3:20–25; Gal. 3:10, 11; Eph. 2:8, 9; Phil. 3:8, 9). Grace is also the basis for God’s sustaining work in believers (cf. Phil. 1:6; Jude 24, 25). according to His own purpose. God’s sovereign plan of election (see notes on 2:10; John 6:37–40, 44; Acts 13:48; Rom. 8:29; 9:6–23; Eph. 1:4; 3:11; 2 Thess. 2:13; Titus 1:1, 2; 1 Pet. 1:2). in Christ Jesus. His sacrifice made God’s salvation plan possible, because He became the substitute sacrifice for the sins of God’s people (see notes on 2 Cor. 5:21). before time began. The same Gr. phrase appears in Titus 1:2. The destiny of God’s chosen was determined and sealed from eternity past (John 17:24; cf. Eph. 1:4, 5; Phil. 1:29; 1 Pet. 1:2).

1:10 appearing. “Epiphany” is the Eng. equivalent of this Gr. word, most often used of Christ’s second coming (4:18; 1 Tim. 6:14; Titus 2:13), but here of His first coming. abolished death…immortality to light. “Abolished” means “rendered inoperative.” Physical death still exists, but it is no longer a threat or an enemy for Christians (1 Cor. 15:54, 55; Heb. 2:14). It was not until the incarnation and the gospel that God chose to fully make known the truth of immortality and eternal life, a reality only partially understood by OT believers (cf. Job 19:26).

1:11 preacher…teacher. See notes on 1 Tim. 2:7.

1:12 I also suffer. Cf. v. 8; see notes on 2 Cor. 4:8–18; 6:4–10; 11:23–28; Gal. 6:17; Phil. 3:10. I am not ashamed. See notes on v. 8; Rom. 1:16; 1 Pet. 4:16. Paul had no fear of persecution and death from preaching the gospel in a hostile setting, because he was so confident God had sealed his future glory and blessing. know whom I have believed. “Know” describes the certainty of Paul’s intimate, saving knowledge—the object of which was God Himself. The form of the Gr. verb translated “I have believed” refers to something that began in the past and has continuing results (see note on Rom. 1:16). This knowing is equal to “the knowledge of the truth” (3:7; 1 Tim. 2:4). He is able to keep. See notes on Jude 24, 25. what I have committed. Paul’s life in time and eternity had been given to his Lord. He lived with unwavering confidence and boldness because of the revealed truth about God’s power and faithfulness, and his own experience of an unbreakable relationship to the Lord (Rom. 8:31–39). that Day. Cf. v. 18; 4:8; see notes on Phil. 1:6. Also called “Day of Christ” (see notes on Phil. 1:10), when believers will stand before the judgment seat and be rewarded (see notes on 1 Cor. 3:13; 2 Cor. 5:10; 1 Pet. 1:5).

1:13 sound words. Cf. 1 Tim. 4:6; 6:3. The Scripture and the doctrine it teaches (see notes on 3:15–17). from me. Paul had been the source of this divine revelation (cf. 2:2; 3:10, 14; Phil. 4:9; see notes on Eph. 3:1–5). faith and love…in Christ Jesus. “Faith” is confidence that God’s Word is true, and “love” is kindness and compassion in teaching that truth (cf. Eph. 4:15).

1:14 That good thing…committed to you. The treasure of the good news of salvation revealed in the Scripture (see note on 1 Tim. 6:20).

1:15 Asia. A Roman province that is part of modern Turkey; this is not a reference to the entire region of Asia Minor. Phygellus and Hermogenes. Nothing else is known about these two men, who apparently had shown promise as leaders, had been close to Paul, and were well known among the Asian churches, but deserted Paul under the pressure of persecution.

1:16 Onesiphorus. One of Paul’s loyal co-workers who had not deserted Paul, but befriended him in prison and was not ashamed or afraid to visit the apostle there regularly and minister to his needs. Since Paul asks Timothy to greet those in his house (4:19), the family obviously lived in or near Ephesus.

1:17 when he arrived in Rome. For notes on Rome, see Introduction to Romans: Background and Setting. Onesiphorus was perhaps on a business trip and the text implies that his search involved time, effort, and possibly even danger.

1:18 that Day. See note on v. 12. Ephesus. See Introduction to Ephesians: Background and Setting. Onesiphorus’ faithfulness began here many years earlier, when Paul ministered on his third or fourth missionary journey.

2 Timothy 2

2:1 my son. Paul had led Timothy to Christ during his first missionary journey (cf. 1 Cor. 4:17; 1 Tim. 1:2, 18). be strong. Here is the main admonition in the first part of the letter. Paul is calling for Timothy to overcome his apparent drift toward weakness and renew his commitment to his ministry (see Introduction: Historical and Theological Themes).

2:2 heard from me. See notes on 1:13; cf. 3:14. During Timothy’s many years of close association with Paul (see Introduction to 1 Timothy: Author and Date), he had heard divine truth which God had revealed through the apostle. among many witnesses. Such as Silas, Barnabas, and Luke, and many others in the churches who could attest to the divine authenticity of Paul’s teaching—a needed reminder to Timothy in light of the many defections at Ephesus (cf. 1:15). faithful men who will be able to teach others. Timothy was to take the divine revelation he had learned from Paul and teach it to other faithful men—men with proven spiritual character and giftedness, who would in turn pass on those truths to another generation. From Paul to Timothy to faithful men to others encompasses 4 generations of godly leaders. That process of spiritual reproduction, which began in the early church, is to continue until the Lord returns.

2:3 a good soldier. The metaphor of the Christian life as warfare (against the evil world system, the believer’s sinful human nature, and Satan) is a familiar one in the NT (cf. 2 Cor. 10:3–5; Eph. 6:10–20; 1 Thess. 4:8; 1 Tim. 1:18; 4:7; 6:12). Here Paul is dealing with the conflict against the hostile world and the persecution (cf. v. 9; 1:8; 3:11, 12; 4:7).

2:4 entangles himself. Just as a soldier called to duty is completely severed from the normal affairs of civilian life, so also must the good soldier of Jesus Christ refuse to allow the things of the world to distract him (cf. James 4:4; 1 John 2:15–17).

2:5 competes in athletics. The Gr. verb (athleo¯) expresses the effort and determination needed to compete successfully in an athletic event (cf. 1 Cor. 9:24). This is a useful picture of spiritual effort and untiring pursuit of the victory to those familiar with events such as the Olympic Games and the Isthmian Games (held in Corinth). crowned…rules. All an athlete’s hard work and discipline will be wasted if he or she fails to compete according to the rules. This is a call to obey the Word of God in the pursuit of spiritual victory.

2:6 The hardworking farmer. “Hardworking” is from a Gr. verb meaning “to labor to the point of exhaustion.” Ancient farmers worked long hours of backbreaking labor under all kinds of conditions, with the hope that their physical effort would be rewarded by a good harvest. Paul is urging Timothy not to be lazy or indolent, but to labor intensely (cf. Col. 1:28, 29) with a view to the harvest. Cf. 1 Cor. 3:5–8.

2:7 Consider. The Gr. word denotes clear perception, full understanding, and careful consideration. The form of the verb suggests a strong admonition by Paul, not mere advice, to give deep thought to what he was writing.

2:8 Remember…Jesus Christ. The supreme model of a faithful teacher (v. 2), soldier (vv. 3, 4), athlete (v. 5), and farmer (v. 6). Timothy was to follow His example in teaching, suffering, pursuing the prize, and planting the seeds of truth for a spiritual harvest. of the seed of David. See notes on Rom. 1:3; Rev. 22:16. As David’s descendant, Jesus is the rightful heir to his throne (Luke 1:32, 33). The Lord’s humanity is stressed. raised from the dead. The resurrection of Christ is the central truth of the Christian faith (1 Cor. 15:3, 4, 17, 19). By it, God affirmed the perfect redemptive work of Jesus Christ (see note on Rom. 1:4).

2:9 I suffer…but the word…is not chained. Paul contrasts his imprisonment for the sake of the gospel to the unfettered power of the Word of God.

2:10 for the sake of the elect. Those of the elect, having been chosen for salvation from before the world began (see note on 1:9), who had not yet come to faith in Jesus Christ (see notes on Acts 18:10; Titus 1:1). the salvation which is in Christ Jesus. There is salvation in no one else (Acts 4:12; cf. Rom. 8:29; Eph. 1:4, 5). The gospel must be proclaimed (Matt. 28:19; Acts 1:8) because the elect are not saved apart from faith in Christ (Rom. 10:14). eternal glory. The ultimate outcome of salvation (see notes on Rom. 5:2; 8:17).

2:11 faithful saying. The saying is in vv. 11–13. See note on 1 Tim. 1:15. died with Him…live with Him. This refers to believers’ spiritual participation in Christ’s death and resurrection (Rom. 6:4–8), including also the possibility of suffering martyrdom for the sake of Christ, as the context would indicate.

2:12 endure. Believers who persevere give evidence of the genuineness of their faith (see note on Matt. 24:13; cf. Matt. 10:22; John 8:31; Rom. 2:7; Col. 1:23). reign with Him. In His future eternal kingdom (Rev. 1:6; 5:10; 20:4, 6). If we deny Him, He also will deny us. Speaks of a final, permanent denial, such as that of an apostate (see note on 1 Tim. 1:19), not the temporary failure of a true believer like Peter (Matt. 26:69–75). Those who so deny Christ give evidence that they never truly belonged to Him (1 John 2:19) and face the fearful reality of one day being denied by Him (Matt. 10:33).

2:13 faithless. This refers to a lack of saving faith, not to weak or struggling faith. Unbelievers will ultimately deny Christ because their faith was not genuine (cf. James 2:14–26). He remains faithful; He cannot deny Himself. As faithful as Jesus is to save those who believe in Him (John 3:16), He is equally faithful to judge those who do not (John 3:18). To act any other way would be inconsistent with His holy, unchangeable nature. Cf. Heb. 10:23.

2:14 strive about words. Arguing with false teachers, i.e., deceivers who use human reason to subvert God’s Word, is not only foolish (Prov. 14:7) and futile (Matt. 7:6), but dangerous (vv. 16, 17; cf. v. 23). This is the first of 3 warnings to avoid useless arguments. See notes on vv. 16, 23; 1 Tim. 4:6, 7; 6:3–5; 2 Pet. 2:1–3. ruin. The Gr. word means “overturned,” or “overthrown.” It appears only one other time in the NT (2 Pet. 2:6), where it describes the destruction of Sodom and Gomorrah. Because it replaces the truth with lies, false teaching brings spiritual catastrophe to those who heed it. The ruin can be eternal.

2:15 Be diligent. This word denotes zealous persistence in accomplishing a goal. Timothy, like all who preach or teach the Word, was to give his maximum effort to impart God’s Word completely, accurately, and clearly to his hearers. This is crucial to counter the disastrous effects of false teaching (vv. 14, 16, 17). rightly dividing. Lit. “cutting it straight”—a reference to the exactness demanded by such trades as carpentry, masonry, and Paul’s trade of leather working and tentmaking. Precision and accuracy are required in biblical interpretation, beyond all other enterprises, because the interpreter is handling God’s Word. Anything less is shameful. the word of truth. All of Scripture in general (John 17:17), and the gospel message in particular (Eph. 1:13; Col. 1:5).

2:16 shun profane and idle babblings. See notes on v. 14; 1 Tim. 6:20; cf. Titus 3:9. Such destructive heresy leads only to “more ungodliness.” Heresy can’t save or sanctify. This is Paul’s second such warning. Cf. vv. 14, 23.

2:17 cancer. The word refers to a disease which spreads rapidly in a deadly manner. The metaphor emphasizes the insidious danger of false teaching. It attacks and consumes one’s life. Hymenaeus. See note on 1 Tim. 1:20. Philetus. Alexander’s replacement (1 Tim. 1:20) as Hymenaeus’ accomplice.

2:18 the resurrection is already past. Like the false teachers who troubled the Corinthians (1 Cor. 15:12), Hymenaeus and Philetus denied the reality of believers’ bodily resurrection. They probably taught that believers’ spiritual identification with Christ’s death and resurrection (Rom. 6:4, 5, 8) was the only resurrection they would experience and that had already happened. Such heretical teaching reflects the contemporary Greek philosophical view that matter was evil and spirit was good. overthrow the faith. This speaks of those whose faith was not genuine (cf. Matt. 24:24). Genuine saving faith cannot be finally and completely overthrown (see note on v. 12). False, non-saving faith is common (cf. 4:10). See notes on Matt. 7:21–28; 13:19–22; John 2:23, 24; 6:64–66; 8:31; 1 John 2:19.

2:19 the solid foundation of God. This is likely a reference to the church (cf. 1 Tim. 3:15), which cannot be overcome by the forces of hell (Matt. 16:18) and is made up of those who belong to Him. seal. A symbol of ownership and authenticity. Paul gives two characteristics of those with the divine seal of authenticity. “The Lord knows those who are His.” This is likely a reference to Num. 16:5. He “knows,” not the sense of awareness, but as a husband knows his wife in the sense of intimate relationship (see notes on John 10:27, 28; Gal. 4:9). God has known His own ever since He chose them before time began. See note on 1:9. “Let everyone…depart from iniquity.” This statement is likely adapted from Num. 16:26, and reflects a second mark of God’s ownership of believers, which is their pursuit of holiness (cf. 1 Cor. 6:19, 20; 1 Pet. 1:15, 16).

2:20 vessels. The Gr. word is very general and was used to describe various tools, utensils, and furniture found in the home. In this “great house” analogy, Paul contrasts two kinds of utensils or serving dishes. some for honor. In a wealthy home, the ones made of precious “gold and silver” were used for honorable purposes such as serving food to the family and guests. some for dishonor. Those made of “wood and clay” were not for any honorable use, but rather those uses which were repulsive—disposing of garbage and the filthy waste of the household. See notes on 2 Cor. 4:7.

2:21 anyone. Whoever wants to be useful to the Lord for noble purposes. Even a common wood bucket or clay pot becomes useful when purged and made holy. cleanses himself. See note on v. 19. The Gr. word means “to thoroughly clean out,” or “to completely purge.” For any wastebucket in the house to be used for a noble purpose, it would have had to be vigorously scoured, cleansed, and purged of all vestiges of its former filth. the latter. The vessels of dishonor (v. 20). Associating with anyone who teaches error and lives in sin is corrupting (Prov. 1:10–19; 13:20; 1 Cor. 5:6, 11; 15:33; Titus 1:16)—all the more so when they are leaders in the church. This is clearly a call to separate from all who claim to serve God, but do so as filthy implements useful only for the most dishonorable duties.

2:22 youthful lusts. Not merely illicit sexual desires, but also such lusts as pride, desire for wealth and power, jealousy, self-assertiveness, and an argumentative spirit.

2:23 disputes…strife. Paul’s third warning to avoid useless arguments with false teachers (see notes on vv. 14, 16).

2:24 able to teach. This is one word in Gr. meaning “skilled in teaching.” See note on 1 Tim. 3:2.

2:25 those who are in opposition. Primarily unbelievers (captive to Satan, v. 26), but also could include believers deceived by the “foolish and ignorant” (v. 23) speculations of the false teachers; and, possibly, the false teachers themselves. God…will grant them repentance. Cf. Acts 11:18; see 2 Cor. 7:9, 10. All true repentance is produced by God’s sovereign grace (Eph. 2:7), and without such grace human effort to change is futile (cf. Jer. 13:23). know the truth. See note on 3:7. When God, by grace, grants saving faith it includes the granting of repentance from sin. Neither is a human work.

2:26 the snare of the devil. Deception is Satan’s trap. He is an inveterate, scheming, clever, and subtle purveyor of lies. See notes on Gen. 3:4–6; John 8:44; 2 Cor. 11:13–15; Rev. 12:9.

2 Timothy 3

3:1 the last days. This phrase refers to this age, the time since the first coming of the Lord Jesus. See note on 1 Tim. 4:1. perilous times. “Perilous” is used to describe the savage nature of two demon-possessed men (Matt. 8:28). The word for “times” had to do with epochs, rather than clock or calendar time. Such savage, dangerous eras or epochs will increase in frequency and severity as the return of Christ approaches (v. 13). The church age is fraught with these dangerous movements accumulating strength as the end nears. Cf. Matt. 7:15; 24:11, 12, 24; 2 Pet. 2:1, 2.

3:2–4 This list of attributes characterizing the leaders of the dangerous seasons is a description of unbelievers similar to the Lord’s in Mark 7:21, 22.

3:5 having a form of godliness but denying its power. “Form” refers to outward shape or appearance. Like the unbelieving scribes and Pharisees, false teachers and their followers are concerned with mere external appearances (cf. Matt. 23:25; Titus 1:16). Their outward form of Christianity and virtue makes them all the more dangerous.

3:6 gullible women. Weak in virtue and the knowledge of the truth, and weighed down with emotional and spiritual guilt over their sins, these women were easy prey for the deceitful false teachers. See notes on 1 Tim. 2:13, 14; 5:11, 12.

3:7 the knowledge of the truth. First Timothy 2:4 uses this same phrase, equating it with being saved. Here Paul identified those women (v. 6) and men who were often jumping from one false teacher or cult to another without ever coming to an understanding of God’s saving truth in Jesus Christ. The present age, since the coming of Jesus Christ, has been loaded with perilous false teaching that can’t save, but does damn (cf. vv. 14, 16, 17; 1 Tim. 4:1).

3:8 Jannes and Jambres. Although their names are not mentioned in the OT, they were likely two of the Egyptian magicians that opposed Moses (Ex. 7:11, 22; 8:7, 18, 19; 9:11). According to Jewish tradition, they pretended to become Jewish proselytes, instigated the worship of the golden calf, and were killed with the rest of the idolaters (Ex. 32). Paul’s choice of them as examples may indicate the false teachers at Ephesus were practicing deceiving signs and wonders. the truth. See note on v. 7. disapproved. The same word is translated “debased” in Rom. 1:28 (see note there) and comes from a Gr. word meaning “useless” in the sense of being tested (like metal) and shown to be worthless.

3:9 folly…manifest. Sooner or later, it will be clear that these false teachers are lost fools, as it became clear in the case of Jannes and Jambres.

3:11 persecutions. From a Gr. verb that lit. means “to put to flight.” Paul had been forced to flee from Damascus (Acts 9:23–25), Pisidian Antioch (Acts 13:50), Iconium (Acts 14:6), Thessalonica (Acts 17:10), and Berea (Acts 17:14). Antioch…Iconium…Lystra. As a native of Lystra (Acts 16:1), Timothy vividly recalled the persecution Paul faced in those 3 cities. the Lord delivered me. Cf. 4:17, 18; Pss. 34:4, 6, 19; 37:40; 91:2–6, 14; Is. 41:10; 43:2; Dan. 3:17; Acts 26:16, 17; 2 Cor. 1:10. The Lord’s repeated deliverance of Paul should have encouraged Timothy in the face of persecution by those at Ephesus who opposed the gospel.

3:12 who desire to live godly in Christ Jesus will suffer persecution. Faithful believers must expect persecution and suffering at the hands of the Christ-rejecting world (cf. John 15:18–21; Acts 14:22).

3:13 All the dangerous movements of the false teachers (cf. vv. 1–9) will become increasingly more successful until Christ comes. Cf. 2 Thess. 2:11.

3:14 from whom you have learned. See note on 1:13. To further encourage Timothy to stand firm, Paul reminds him of his godly heritage. The plural form of the pronoun “whom” suggests Timothy was indebted not just to Paul, but to others as well (1:5).

3:15 from childhood. Lit. “from infancy.” Two people whom Timothy was especially indebted to were his mother and grandmother (see note on 1:5), who faithfully taught him the truths of OT Scripture from his earliest childhood, so that he was ready to receive the gospel when Paul preached it. you have known the Holy Scriptures. Lit. “the sacred writings,” a common designation of the OT by Greek-speaking Jews. wise for salvation. The OT Scriptures pointed to Christ (John 5:37–39) and revealed the need for faith in God’s promises (Gen. 15:6; cf. Rom. 4:1–3). Thus, they were able to lead people to acknowledge their sin and need for justification in Christ (Gal. 3:24). Salvation is brought by the Holy Spirit using the Word. See notes on Rom. 10:14–17; Eph. 5:26, 27; 1 Pet. 1:23–25. faith which is in Christ Jesus. Though not understanding all the details involved (cf. 1 Pet. 1:10–12), OT believers including Abraham (John 8:56) and Moses (Heb. 11:26) looked forward to the coming of the Messiah (Is. 7:14; 9:6) and His atonement for sin (Is. 53:5, 6). So did Timothy, who responded when he heard the gospel.

3:16 All Scripture. Grammatically similar Gr. constructions (Rom. 7:12; 2 Cor. 10:10; 1 Tim. 1:15; 2:3; 4:4) argue persuasively that the translation “all Scripture is given by inspiration…” is accurate. Both OT and NT Scripture are included (see notes on 2 Pet. 3:15, 16, which identify NT writings as Scripture). given by inspiration of God. Lit. “breathed out by God,” or “God-breathed.” Sometimes God told the Bible writers the exact words to say (e.g., Jer. 1:9), but more often He used their minds, vocabularies, and experiences to produce His own perfect infallible, inerrant Word (see notes on 1 Thess. 2:13; Heb. 1:1; 2 Pet. 1:20, 21). It is important to note that inspiration applies only to the original autographs of Scripture, not the Bible writers; there are no inspired Scripture writers, only inspired Scripture. So identified is God with His Word that when Scripture speaks, God speaks (cf. Rom. 9:17; Gal. 3:8). Scripture is called “the oracles of God” (Rom. 3:2; 1 Pet. 4:11), and cannot be altered (John 10:35; Matt. 5:17, 18; Luke 16:17; Rev. 22:18, 19). doctrine. The divine instruction or doctrinal content of both the OT and the NT (cf. 2:15; Acts 20:18, 20, 21, 27; 1 Cor. 2:14–16; Col. 3:16; 1 John 2:20, 24, 27). The Scripture provides the comprehensive and complete body of divine truth necessary for life and godliness. Cf. Ps. 119:97–105. reproof. Rebuke for wrong behavior or wrong belief. The Scripture exposes sin (Heb. 4:12, 13) that can then be dealt with through confession and repentance. correction. The restoration of something to its proper condition. The word appears only here in the NT, but was used in extrabiblical Gr. of righting a fallen object, or helping back to their feet those who had stumbled. Scripture not only rebukes wrong behavior, but also points the way back to godly living. Cf. Ps. 119:9–11; John 15:1, 2. instruction in righteousness. Scripture provides positive training (“instruction” originally referred to training a child) in godly behavior, not merely rebuke and correction of wrong behavior (Acts 20:32; 1 Tim. 4:6; 1 Pet. 2:1, 2).

3:17 man of God. A technical term for an official preacher of divine truth. See note on 1 Tim. 6:11. complete. Capable of doing everything one is called to do (cf. Col. 2:10). thoroughly equipped. Enabled to meet all the demands of godly ministry and righteous living. The Word not only accomplishes this in the life of the man of God but in all who follow him (Eph. 4:11–13).

2 Timothy 4

4:1 I charge you. Or better “command.” The Gr. has the idea of issuing a forceful order or directive (cf. 2:14; 1 Tim. 1:18; 5:21). before God and the Lord Jesus Christ. The Gr. construction also allows the translation “in the presence of God, even Christ Jesus,” which is probably the best rendering since He is about to be introduced as the judge (cf. John 5:22). Everyone who ministers the Word of God is under the omniscient scrutiny of Christ (see notes on 2 Cor. 2:17; Heb. 13:17). Christ, who will judge. The grammatical construction suggests imminency—that Christ is about to judge. Paul is emphasizing the unique accountability that all believers, and especially ministers of the Word of God, have to Christ as Judge. Service to Christ is rendered both under His watchful eye and with the knowledge that as Judge He will one day appraise the works of every believer (see notes on 1 Cor. 3:12–15; 4:1–5; 2 Cor. 5:10). That is not a judgment of condemnation, but one of evaluation. With regard to salvation, believers have been judged already and declared righteous—they are no longer subject to the condemnation of sin (Rom. 8:1–4). the living and the dead. Christ will ultimately judge all men in 3 distinct settings: 1) the judgment of believers after the Rapture (1 Cor. 3:12–15; 2 Cor. 5:10); 2) the sheep and goats judgment of the nations, in which believers will be separated from unbelievers (Matt. 25:31–33, for entrance into the millennial kingdom); and 3) the Great White Throne judgment of unbelievers only (Rev. 20:11–15). Here, the apostle is referring to judgment in a general sense, encompassing all those elements. His appearing. The Gr. word translated “appearing” lit. means “a shining forth” and was used by the ancient Greeks of the supposed appearance to men of a pagan god. Here, Paul is referring generally to Christ’s second coming, when He will judge “the living and the dead” (see previous note) and establish His millennial and eternal kingdom (see note on 1 Tim. 6:14).

4:2 the word. The entire written Word of God, His complete revealed truth as contained in the Bible (cf. 3:15, 16; Acts 20:27). Be ready. The Gr. word has a broad range of meanings, including suddenness (Luke 2:9; Acts 12:7) or forcefulness (Luke 20:1; Acts 4:1; 6:12; 23:27). Here the form of the verb suggests the complementary ideas of urgency, preparedness, and readiness. It was used of a soldier prepared to go into battle or a guard who was continually alert for any surprise attack—attitudes which are imperative for a faithful preacher (Jer. 20:9; Acts 21:11–13; Eph. 5:15, 16; 1 Pet. 3:15). in season and out of season. The faithful preacher must proclaim the Word when it is popular and/or convenient, and when it is not; when it seems suitable to do so, and when it seems not. The dictates of popular culture, tradition, reputation, acceptance, or esteem in the community (or in the church) must never alter the true preacher’s commitment to proclaim God’s Word. Convince, rebuke. The negative side of preaching the Word (the “reproof” and “correction”; cf. 3:16). The Gr. word for “convince” refers to correcting behavior or false doctrine by using careful biblical argument to help a person understand the error of his actions. The Gr. word for “rebuke” deals more with correcting the person’s motives by convicting him of his sin and leading him to repentance. exhort…teaching. The positive side of preaching (the “doctrine” and “instruction”; cf. 3:16).

4:3 not endure. This refers to holding up under adversity, and can be translated “tolerate.” Paul here warns Timothy that, in the dangerous seasons of this age, many people would become intolerant of the confrontive, demanding preaching of God’s Word (1:13, 14; 1 Tim. 1:9, 10; 6:3–5). sound doctrine. See notes on 1:13; 1 Tim. 4:6; Titus 2:1. their own desires…itching ears. Professing Christians, nominal believers in the church follow their own desires and flock to preachers who offer them God’s blessings apart from His forgiveness, and His salvation apart from their repentance. They have an itch to be entertained by teachings that will produce pleasant sensations and leave them with good feelings about themselves. Their goal is that men preach “according to their own desires.” Under those conditions, people will dictate what men preach, rather than God dictating it by His Word.

4:4 fables. This refers to false idealogies, viewpoints, and philosophies in various forms that oppose sound doctrine (see notes on 2 Cor. 10:3–5; 1 Tim. 1:4; 4:7; cf. Titus 1:14; 2 Pet. 1:16).

4:5 an evangelist. Used only two other times in the NT (see notes on Acts 21:8; Eph. 4:11), this word always refers to a specific office of ministry for the purpose of preaching the gospel to non-Christians. Based on Eph. 4:11, it is very basic to assume that all churches would have both pastor-teachers and evangelists. But the related verb “to preach the gospel” and the related noun “gospel” are used throughout the NT not only in relation to evangelists, but also to the call for every Christian, especially preachers and teachers, to proclaim the gospel. Paul did not call Timothy to the office of an evangelist, but to “do the work” of one.

4:6–8 As Paul neared the end of his life, he was able to look back without regret or remorse. In these verses, he examines his life from 3 perspectives: the present reality of the end of his life, for which he was ready (v. 6); the past, when he had been faithful (v. 7); and the future, as he anticipated his heavenly reward (v. 8).

4:6 already. Meaning his death was imminent. a drink offering. In the OT sacrificial system, this was the final offering that followed the burnt and grain offerings prescribed for the people of Israel (Num. 15:1–16). Paul saw his coming death as his final offering to God in a life that had already been full of sacrifices to Him (see note on Phil. 2:17). my departure. Paul’s death. The Gr. word essentially refers to the loosening of something, such as the mooring ropes of a ship or the ropes of a tent; thus it eventually acquired the secondary meaning of “departure.”

4:7 The form of the 3 Gr. verbs “have fought, have finished, have kept,” indicates completed action with continuing results. Paul saw his life as complete—he had been able to accomplish through the Lord’s power all that God called him to do. He was a soldier (2:3, 4; 2 Cor. 10:3; 1 Tim. 6:12; Philem. 2), an athlete (1 Cor. 9:24–27; Eph. 6:12), and a guardian (1:13, 14; 1 Tim. 6:20, 21). the faith. The truths and standards of the revealed Word of God.

4:8 the crown of righteousness. The Gr. word for “crown” lit. means “surrounding,” and it was used of the plaited wreaths or garlands placed on the heads of dignitaries and victorious military officers or athletes. Linguistically, “of righteousness” can mean either that righteousness is the source of the crown, or that righteousness is the nature of the crown. Like the “crown of life” (James 1:12), the “crown of rejoicing” (1 Thess. 2:19), the “imperishable crown” (1 Cor. 9:25), and the “crown of glory” (1 Pet. 5:4), in which life, rejoicing, imperishability, and glory describe the nature of the crown, the context here seems to indicate, the crown represents eternal righteousness. Believers receive the imputed righteousness of Christ (justification) at salvation (Rom. 4:6, 11). The Holy Spirit works practical righteousness (sanctification) in the believer throughout his lifetime of struggle with sin (Rom. 6:13, 19; 8:4; Eph. 5:9; 1 Pet. 2:24). But only when the struggle is complete will the Christian receive Christ’s righteousness perfected in him (glorification) when he enters heaven (see note on Gal. 5:5). the righteous Judge. See note on v. 1. that Day. See note on 1:12. His appearing. See notes on v. 1; 1 Tim. 6:14.

4:9–22 In these closing verses, Paul brings Timothy up to date on the spiritual condition, activities, and whereabouts of certain men and women who either helped or harmed his ministry.

4:9 Be diligent to come to me quickly. Paul longed to see his beloved co-worker, but it was imperative that Timothy make haste because Paul knew his days were numbered (v. 6).

4:10 Demas. He had been one of Paul’s closest associates along with Luke and Epaphras (see notes on Col. 4:14; Philem. 24). forsaken. This Gr. word means “to utterly abandon,” with the idea of leaving someone in a dire situation. Demas was a fair-weather disciple who had never counted the cost of genuine commitment to Christ. His kind are described by our Lord in Matt. 13:20, 21; cf. John 8:31; 1 John 2:1. loved this present world. See notes on James 4:4; 1 John 2:15–17. Thessalonica. Demas may have considered this city a safe haven (see Introduction to 1 Thessalonians: Background and Setting). Crescens. In contrast to Demas, Crescens must have been faithful and dependable, since Paul sent him to Galatia, a Roman province in central Asia Minor, where Paul ministered on each of his 3 missionary journeys. Titus. Paul’s closest friend and co-worker next to Timothy (Titus 1:5; see Introduction to Titus: Title). Dalmatia. Also known as Illyricum (Rom. 15:19), a Roman province on the E coast of the Adriatic Sea, just N of Macedonia.

4:11 Luke. The author of the Gospel of Luke and Acts, and Paul’s devoted friend and personal physician, who could not carry the burden of ministry in Rome by himself (see Introductions to Luke and Acts: Author and Date). Get Mark and bring him with you. Evidently Mark lived somewhere along the route Timothy would take from Ephesus to Rome. The one who was the author of the Gospel of Mark (sometimes called John), cousin of Barnabas (Col. 4:10), and devoted fellow worker (Philem. 24), had once left Paul and Barnabas in shame (see notes on Acts 13:13; 15:36–39), but had become by this time a valued servant (see Introduction to Mark: Author and Date).

4:12 Tychicus. Paul had either sent him to Ephesus earlier, or he was sending him there to deliver this second letter to Timothy, just as Tychicus had previously delivered Paul’s letters to the churches at Ephesus (Eph. 6:21), Colosse (Col. 4:7), and possibly to Titus (Titus 3:12; see note on Col. 4:7). Ephesus. See Introduction to Ephesians: Background and Setting; see note on Rev. 2:1.

4:13 cloak. A large, heavy wool garment that doubled as a coat and blanket in cold weather, which Paul would soon face (v. 21). Carpus. An otherwise unknown acquaintance of Paul whose name means “fruit.” Troas. A seaport of Phyrgia, in Asia Minor. the books, especially the parchments. “Books” refers to papyrus scrolls, possibly OT books. “Parchments” were vellum sheets made of treated animal hides, thus they were extremely expensive. They may have been copies of letters he had written or blank sheets for writing other letters. That Paul did not have these already in his possession leads to the possible conclusion that he was arrested in Troas and had no opportunity to retrieve them.

4:14 Alexander the coppersmith. Probably not the same man whom Paul delivered to Satan along with Hymenaeus (1 Tim. 1:20), since Paul singles him out as the one who was a “coppersmith.” This Alexander, however, may have been an idol maker (cf. Acts 19:24). did me much harm. Alexander opposed Paul’s teaching and likely spread his own false doctrine. He may have been instrumental in Paul’s arrest and may even have borne false witness against him. Cf. Acts 19:23ff. May the Lord repay him. Paul left vengeance in God’s hands (Deut. 32:35; Rom. 12:19).

4:16 first defense. The Gr. word for “defense” gives us the Eng. words “apology” and “apologetics.” It referred to a verbal defense used in a court of law. In the Roman legal system, an accused person received two hearings: the prima actio, much like a contemporary arraignment, established the charge and determined if there was a need for a trial. The secunda actio then established the accused’s guilt or innocence. The defense Paul referred to was the prima actio. May it not be charged against them. Like Stephen (Acts 7:60) and the Lord Himself (Luke 23:34).

4:17 But the Lord stood with me. The Lord fulfills His promise never to “leave or forsake” His children (Deut. 31:6, 8; Josh. 1:5; Heb. 13:5). the message might be preached fully through me. As he had done in the past (Acts 26:2–29), Paul was able to proclaim the gospel before a Roman tribunal. all the Gentiles might hear. By proclaiming the gospel to such a cosmopolitan, pagan audience, Paul could say that he had reached all the Gentiles with the gospel. This was a fulfillment of his commission (Acts 9:15, 16; 26:15–18). the mouth of the lion. Cf. Dan. 6:26, 27. A common figure for mortal danger (Pss. 22:21; 35:17) and a common occurrence for Paul (cf. Acts 14:19; 2 Cor. 4:8–12; 6:4–10; 11:23–27). Peter pictured Satan as a lion in 1 Pet. 5:8.

4:18 will deliver me from every evil work. On the basis of the Lord’s present work—strengthening Paul and standing with him (v. 17)—Paul had hope for the Lord’s future work. He knew God would deliver him from all temptations and plots against him (2 Cor. 1:8–10). preserve me for His heavenly kingdom. Paul knew the completion of his own salvation was nearer than when he first believed (cf. Rom. 13:11; 2 Cor. 5:8; Phil. 1:21).

4:19 Prisca and Aquila. Paul first met these two faithful friends in Corinth after they fled Italy (see note on Acts 18:2). They ministered for some time in Ephesus (Acts 18:18, 19), later returned to Rome for a period of time (Rom. 16:3), and had returned to Ephesus. the household of Onesiphorus. See note on 1:16.

4:20 Erastus. Probably the city treasurer of Corinth, who sent greetings through Paul to the church at Rome (see note on Rom. 16:23). Corinth. The leading city in Greece (see note on Acts 18:1; see Introduction to 1 Corinthians: Title). Trophimus. A native of Asia, specifically Ephesus, who had accompanied Paul from Greece to Troas (see note on Acts 20:4). Miletus. A city and seaport in the province of Lycia, located 30 mi. S of Ephesus.

4:21 before winter. In view of the coming season and the cold Roman jail cell, Paul needed the cloak for warmth. He would also have less opportunity to use the books and parchments as the duration of light grew shorter in winter. Eubulus…Pudens, Linus, Claudia. The first 3 names are Latin, which could indicate they were from Italy and had been members in the church at Rome. “Claudia” was a believer and close friend of whom nothing else is known.

4:22 Grace be with you. This is the same benediction as in Paul’s previous letter to Timothy (see note on 1 Tim. 6:21). The “you” is plural, which means it extended to the entire Ephesian congregation.

2 Timothy 1

1:1 a Titus 1:2

1:1 1 NU, M Christ Jesus

1:2 b 1 Tim. 1:2; 2 Tim. 2:1; Titus 1:4

1:3 c Acts 24:14

1:5 d 1 Tim. 1:5; 4:6

1:5 e Acts 16:1

1:5 2 Lit. unhypocritical

1:6 f 1 Tim. 4:14

1:7 g John 14:27; Rom. 8:15; 1 John 4:18

1:7 h (Acts 1:8)

1:8 i (Mark 8:38; Luke 9:26; Rom. 1:16); 2 Tim. 1:12, 16

1:8 j 1 Tim. 2:6

1:8 k Eph. 3:1; 2 Tim. 1:16

1:9 l (Rom. 3:20); Eph. 2:8, 9

1:9 m Rom. 8:28

1:9 n Rom. 16:25; Eph. 1:4; Titus 1:2

1:10 o Eph. 1:9

1:11 p Acts 9:15

1:11 3 NU omits of the Gentiles

1:12 q 1 Pet. 4:19

1:13 r 2 Tim. 3:14; Titus 1:9

1:13 s Rom. 2:20; 6:17

1:13 t 1 Tim. 6:3

1:16 u 2 Tim. 4:19

1:18 v Matt. 6:4; Mark 9:41

1:18 w 2 Thess. 1:10

1:18 x Heb. 6:10

1:18 4 to me from Vg., a few Gr. mss.

2 Timothy 2

2:1 a 1 Tim. 1:2

2:1 b Eph. 6:10

2:3 c 2 Tim. 4:5

2:3 d 1 Cor. 9:7; 1 Tim. 1:18

2:3 1 NU You must share

2:4 e (2 Pet. 2:20)

2:5 f (1 Cor. 9:25)

2:7 g Prov. 2:6

2:7 2 NU the Lord will give you

2:8 h Rom. 1:3, 4

2:8 i 1 Cor. 15:4

2:8 j Rom. 2:16

2:9 k Acts 9:16

2:9 l Eph. 3:1

2:9 m Acts 28:31; (2 Tim. 4:17)

2:10 n Eph. 3:13

2:10 o 2 Cor. 1:6; 1 Thess. 5:9

2:10 3 chosen ones

2:11 p Rom. 6:5, 8; 1 Thess. 5:10

2:12 q (Matt. 19:28); Luke 22:29; (Rom. 5:17; 8:17)

2:12 r Matt. 10:33; Luke 12:9; 1 Tim. 5:8

2:13 s Num. 23:19; Titus 1:2

2:14 t 1 Tim. 5:21; 6:4; 2 Tim. 2:23; Titus 3:9

2:14 4 battle

2:15 u 1 Tim. 4:13; 2 Pet. 1:10

2:16 5 empty chatter

2:16 6 lead

2:17 v 1 Tim. 1:20

2:18 w 1 Cor. 15:12

2:19 x Matt. 24:24; (1 Cor. 3:11)

2:19 y Num. 16:5; (Nah. 1:7); John 10:14, 27

2:19 7 NU, M the Lord

2:20 z Rom. 9:21

2:21 a 2 Cor. 9:8; (Eph. 2:10);2 Tim. 3:17

2:21 8 set apart

2:22 b 1 Tim. 6:11

2:24 c Titus 3:2

2:24 d Titus 1:9

2:24 e 1 Tim. 3:3; Titus 1:7

2:25 f Gal. 6:1; Titus 3:2; 1 Pet. 3:15

2:25 g Acts 8:22

2:25 h 1 Tim. 2:4

2:26 i 1 Tim. 3:7

2 Timothy 3

3:1 a 1 Tim. 4:1; 2 Pet. 3:3; 1 John 2:18; Jude 17, 18

3:1 1 times of stress

3:3 2 irreconcilable

3:4 b 2 Pet. 2:10

3:5 c Titus 1:16

3:5 d 1 Tim. 5:8

3:5 e Matt. 23:3; 2 Thess. 3:6; 1 Tim. 6:5

3:6 f Matt. 23:14; Titus 1:11

3:7 g 1 Tim. 2:4

3:8 h Ex. 7:11, 12, 22; 8:7; 9:11

3:8 i 1 Tim. 6:5

3:8 j Rom. 1:28

3:9 k Ex. 7:11, 12; 8:18; 9:11

3:10 l Phil. 2:20, 22; 1 Tim. 4:6

3:11 m Acts 13:44–52

3:11 n Acts 14:1–6, 19

3:11 o Acts 14:8–20

3:11 p Ps. 34:19

3:12 q (Ps. 34:19)

3:13 r 2 Thess. 2:11

3:14 s 2 Tim. 1:13; Titus 1:9

3:15 t Ps. 119:97–104; John 5:39

3:16 u (2 Pet. 1:20)

3:16 v Rom. 4:23; 15:4

3:16 3 training, discipline

3:17 w 1 Tim. 6:11

3:17 x 2 Tim. 2:21; Heb. 13:21

2 Timothy 4

4:1 a 1 Tim. 5:21; 2 Tim. 4:1

4:1 b Acts 10:42

4:1 1 NU omits therefore

4:1 2 NU and by

4:2 c Titus 2:15

4:2 d 1 Tim. 5:20; Titus 1:13; 2:15

4:2 e 1 Tim. 4:13

4:3 f 2 Tim. 3:1

4:3 g 1 Tim. 1:10; 2 Tim. 1:13

4:3 h Is. 30:9–11; Jer. 5:30, 31; 2 Tim. 3:6

4:4 i 1 Tim. 1:4

4:5 j 2 Tim. 1:8

4:5 k Acts 21:8

4:6 l Phil. 2:17

4:6 m (Phil. 1:23); 2 Pet. 1:14

4:7 n 1 Cor. 9:24–27; Phil. 3:13, 14

4:8 o (1 Cor. 9:25; 2 Tim. 2:5); James 1:12

4:8 p John 5:22

4:8 q 2 Tim. 1:12

4:10 r Col. 4:14; Philem. 24

4:10 s 1 John 2:15

4:11 t Acts 12:12, 25; 15:37–39; Col. 4:10

4:12 u Acts 20:4; Eph. 6:21, 22; Col. 4:7; Titus 3:12

4:14 v Acts 19:33; 1 Tim. 1:20

4:16 w Acts 7:60; (1 Cor. 13:5)

4:17 x Deut. 31:6; Acts 23:11

4:17 y Acts 9:15; Phil. 1:12

4:17 z 1 Sam. 17:37; Ps. 22:21

4:18 a Ps. 121:7; (2 Pet. 2:9)

4:18 b Rom. 11:36; Gal. 1:5; Heb. 13:21; 2 Pet. 3:18

4:19 c Acts 18:2; Rom. 16:3

4:19 d 2 Tim. 1:16

4:20 e Acts 19:22; Rom. 16:23

4:20 f Acts 20:4; 21:29

4:22 3 NU omits Jesus Christ

Introduction to Titus

Title

This epistle is named for its recipient, Titus, who is mentioned by name 13 times in the NT (1:4; Gal. 2:1, 3; 2 Tim 4:10; for the 9 times in 2 Cor., see Background and Setting). The title in the Greek NT literally reads “To Titus.” Along with 1, 2 Timothy, these letters to Paul’s sons in the faith are traditionally called “The Pastoral Epistles.”

Author and Date

Authorship by the Apostle Paul (1:1) is essentially uncontested (see Introduction to 1 Timothy). Titus was written between A.D. 62–64, while Paul ministered to Macedonian churches between his first and second Roman imprisonments, from either Corinth or Nicopolis (cf. 3:12). Most likely, Titus served with Paul on both the second and third missionary journeys. Titus, like Timothy (2 Tim. 1:2), had become a beloved disciple (1:4) and fellow worker in the gospel (2 Cor. 8:23). Paul’s last mention of Titus (2 Tim. 4:10) reports that he had gone for ministry in Dalmatia—modern Yugoslavia. The letter probably was delivered by Zenas and Apollos (3:13).

Background and Setting

Although Luke did not mention Titus by name in the book of Acts, it seems probable that Titus, a Gentile (Gal. 2:3), met and may have been led to faith in Christ by Paul (1:4) before or during the apostle’s first missionary journey. Later, Titus ministered for a period of time with Paul on the Island of Crete and was left behind to continue and strengthen the work (1:5). After Artemas or Tychicus (3:12) arrived to direct the ministry there, Paul wanted Titus to join him in the city of Nicopolis, in the province of Achaia in Greece, and stay through the winter (3:12).

Because of his involvement with the church at Corinth during Paul’s third missionary journey, Titus is mentioned 9 times in 2 Corinthians (2:13; 7:6, 13, 14; 8:6, 16, 23; 12:18), where Paul refers to him as “my brother” (2:13) and “my partner and fellow worker” (8:23). The young elder was already familiar with Judaizers, false teachers in the church, who among other things insisted that all Christians, Gentile as well as Jew, were bound by the Mosaic law. Titus had accompanied Paul and Barnabas years earlier to the Council of Jerusalem where that heresy was the subject (Acts 15; Gal. 2:1–5).

Crete, one of the largest islands in the Mediterranean Sea, measuring 160 mi. long by 35 mi. at its widest, lying S of the Aegean Sea, had been briefly visited by Paul on his voyage to Rome (Acts 27:7–9, 12, 13, 21). He returned there for ministry and later left Titus to continue the work, much as he left Timothy at Ephesus (1 Tim. 1:3), while he went on to Macedonia. He most likely wrote to Titus in response to a letter from Titus or a report from Crete.

Historical and Theological Themes

Like Paul’s two letters to Timothy, the apostle gives personal encouragement and counsel to a young pastor who, though well-trained and faithful, faced continuing opposition from ungodly men within the churches where he ministered. Titus was to pass on that encouragement and counsel to the leaders he was to appoint in the Cretan churches (1:5).

In contrast to several of Paul’s other letters, such as those to the churches in Rome and Galatia, the book of Titus does not focus on explaining or defending doctrine. Paul had full confidence in Titus’ theological understanding and convictions, evidenced by the fact that he entrusted him with such a demanding ministry. Except for the warning about false teachers and Judaizers, the letter gives no theological correction, strongly suggesting that Paul also had confidence in the doctrinal grounding of most church members there, despite the fact that the majority of them were new believers. Doctrines that this epistle affirms include: 1) God’s sovereign election of believers (1:1, 2); 2) His saving grace (2:11; 3:5); 3) Christ’s deity and second coming (2:13); 4) Christ’s substitutionary atonement (2:14); and 5) the regeneration and renewing of believers by the Holy Spirit (3:5).

God and Christ are regularly referred to as Savior (1:3, 4; 2:10, 13; 3:4, 6) and the saving plan is so emphasized in 2:11-14 that it indicates the major thrust of the epistle is that of equipping the churches of Crete for effective evangelism. This preparation required godly leaders who not only would shepherd believers under their care (1:5-9), but also would equip those Christians for evangelizing their pagan neighbors, who had been characterized by one of their own famous natives as liars, evil beasts, and lazy gluttons (1:12). In order to gain a hearing for the gospel among such people, the believers’ primary preparation for evangelization was to live among themselves with the unarguable testimony of righteous, loving, selfless, and godly lives (2:2-14) in marked contrast to the debauched lives of the false teachers (1:10-16). How they behaved with reference to governmental authorities and unbelievers was also crucial to their testimony (3:1-8).

Several major themes repeat themselves throughout Titus. They include: work(s) (1:16; 2:7, 14; 3:1, 5, 8, 14); soundness in faith and doctrine (1:4, 9, 13; 2:1, 2, 7, 8, 10; 3:15); and salvation (1:3, 4; 2:10, 13; 3:4, 6).

Interpretive Challenges

The letter to Titus presents itself in a straightforward manner which should be taken at face value. The few interpretive challenges include: 1) Are the children of 1:6 merely “faithful” or are they “believing”? and 2) What is the “blessed hope” of 2:13?

Outline

I. Salutation (1:1-4)

II. Essentials for Effective Evangelism (1:5-3:11)

A. Among Leaders (1:5-16)

1. Recognition of elders (1:5–9)

2. Rebuke of false teachers (1:10–16)

B. In the Church (2:1-15)

1. Holy living (2:1–10)

2. Sound doctrine (2:11–15)

C. In the World (3:1-11)

1. Holy living (3:1–4)

2. Sound doctrine (3:5–11)

III. Conclusion (3:12-14)

IV. Benediction (3:15)

The Epistle of Paul the Apostle to

TITUS

Titus 1

Greeting

1Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God’s elect and athe acknowledgment of the truth bwhich accords with godliness,

2in hope of eternal life which God, who ccannot lie, promised before time began,

3but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior;

4To dTitus, a true son in our common faith:

Grace, mercy, and peace from God the Father and 1the Lord Jesus Christ our Savior.

Qualified Elders

5For this reason I left you in Crete, that you should eset in order the things that are lacking, and appoint elders in every city as I commanded you—

6if a man is blameless, the husband of one wife, fhaving faithful children not accused of 2dissipation or insubordination.

7For a 3bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, gnot given to wine, not violent, not greedy for money,

8but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled,

9holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict.

The Elders’ Task

10For there are many insubordinate, both idle htalkers and deceivers, especially those of the circumcision,

11whose mouths must be stopped, who subvert whole households, teaching things which they ought not, ifor the sake of dishonest gain.

12jOne of them, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.”

13This testimony is true. kTherefore rebuke them sharply, that they may be sound in the faith,

14not giving heed to Jewish fables and lcommandments of men who turn from the truth.

15mTo the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled.

16They profess to nknow God, but oin works they deny Him, being 4abominable, disobedient, pand disqualified for every good work.

Titus 2

Qualities of a Sound Church

1But as for you, speak the things which are proper for sound doctrine:

2that the older men be sober, reverent, temperate, sound in faith, in love, in patience;

3the older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things—

4that they admonish the young women to love their husbands, to love their children,

5to be discreet, chaste, ahomemakers, good, bobedient to their own husbands, cthat the word of God may not be blasphemed.

6Likewise, exhort the young men to be sober-minded,

7in all things showing yourself to be da pattern of good works; in doctrine showing integrity, reverence, eincorruptibility,1

8sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of 2you.

9Exhort fbondservants to be obedient to their own masters, to be well pleasing in all things, not answering back,

10not 3pilfering, but showing all good 4fidelity, that they may adorn the doctrine of God our Savior in all things.

Trained by Saving Grace

11For gthe grace of God that brings salvation has appeared to all men,

12teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age,

13hlooking for the blessed ihope and glorious appearing of our great God and Savior Jesus Christ,

14jwho gave Himself for us, that He might redeem us from every lawless deed kand purify for Himself lHis own special people, zealous for good works.

15Speak these things, mexhort, and rebuke with all authority. Let no one despise you.

Titus 3

Graces of the Heirs of Grace

1Remind them ato be subject to rulers and authorities, to obey, bto be ready for every good work,

2to speak evil of no one, to be peaceable, gentle, showing all humility to all men.

3For cwe ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another.

4But when dthe kindness and the love of eGod our Savior toward man appeared,

5fnot by works of righteousness which we have done, but according to His mercy He saved us, through gthe washing of regeneration and renewing of the Holy Spirit,

6hwhom He poured out on us abundantly through Jesus Christ our Savior,

7that having been justified by His grace iwe should become heirs according to the hope of eternal life.

8jThis is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.

Avoid Dissension

9But kavoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless.

10lReject a divisive man after the first and second 1admonition,

11knowing that such a person is warped and sinning, being self-condemned.

Final Messages

12When I send Artemas to you, or mTychicus, be diligent to come to me at Nicopolis, for I have decided to spend the winter there.

13Send Zenas the lawyer and nApollos on their journey with haste, that they may lack nothing.

14And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful.

Farewell

15All who are with me greet you. Greet those who love us in the faith. Grace be with you all. Amen.

Titus Commentaries

Titus 1

1:1–3 This salutation emphasizes the nature of Paul’s service as an apostle of Jesus Christ. He proclaimed: 1) salvation: God’s purpose to save the elect by the gospel; 2) sanctification: God’s purpose to build up the saved by the Word of God; and 3) glorification: God’s purpose to bring believers to eternal glory.

1:1 Paul. See Introduction: Title; Author and Date; Background and Setting. bondservant. Paul pictures himself as the most menial slave of NT times (see notes on 2:9; 1 Cor. 4:1, 2), indicating his complete and willing servitude to the Lord, by whom all believers have been “bought at a price” (1 Cor. 6:20; cf. 1 Pet. 1:18, 19). This is the only time Paul referred to himself as a “bondservant of God” (cf. Rom. 1:1; Gal. 1:10; Phil. 1:1). He was placing himself alongside OT men of God (cf. Rev. 15:3). apostle. Cf. Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Eph. 1:1. The word has the basic meaning of messenger or lit. “sent one” and, though often used of royal emissaries who ministered with the extended authority of their sovereign, Paul’s exalted position as “an apostle” also was an extension of his bondservice to “God,” which came with great authority, responsibility, and sacrifice. See note on Acts 20:24. God’s elect. See notes on Eph. 1:4, 5. Those who have been graciously chosen for salvation “before the foundation of the world” (Eph. 1:4), but who must exercise personal faith prompted and empowered by the Holy Spirit. God’s choice of believers always precedes and enables their choice of Him (cf. John 15:16; Acts 13:46–48; Rom. 9:15–21; 2 Thess. 2:13; 2 Tim. 1:8, 9; 2:10; 1 Pet. 1:1, 2). the truth. Paul had in mind gospel truth, the saving message of the death and resurrection of Jesus Christ (1 Tim. 2:3, 4; 2 Tim. 2:25). It is that saving truth that leads to “godliness” or sanctification (see 2:11, 12).

1:2 hope. This is divinely promised and divinely guaranteed to all believers, providing endurance and patience (cf. John 6:37–40; Rom. 8:18–23; 1 Cor. 15:51–58; Eph. 1:13, 14; Phil. 3:8–11, 20, 21; 1 Thess. 4:13–18; 1 John 3:2, 3). See notes on 1 Pet. 1:3–9. cannot lie. Cf. 1 Sam. 15:29; Heb. 6:18. Because God Himself is truth and the source of truth, it is impossible for Him to say anything untruthful (John 14:6, 17; 15:26; cf. Num. 23:19; Ps. 146:6). before time began. God’s plan of salvation for sinful mankind was determined and decreed before man was even created. The promise was made to God the Son (see notes on John 6:37–44; Eph. 1:4, 5; 2 Tim. 1:9).

1:3 His word…preaching. God’s Word is the sole source of content for all faithful preaching and teaching. Cf. 1 Cor. 1:18–21; 9:16, 17; Gal. 1:15, 16; Col. 1:25. God our Savior. Cf. 2:10; 3:4. The plan of salvation originated in eternity past with God.

1:4 true son. A spiritual son, a genuine believer in Christ, like Timothy (1 Tim. 1:2). common faith. This may refer to saving faith or to the content of the Christian faith, e.g., “The faith which was once for all delivered to the saints” (Jude 3). our Savior. Christ is called Savior each time He is mentioned after v. 1 (cf. 2:13; 3:6).

1:5–9 God’s standards for all believers are high; His requirement for church leaders is to set that standard and model it. Such leaders are not qualified on the basis of natural ability, intelligence, or education but on the basis of moral and spiritual character and the ability to teach with skill as the Spirit sovereignly has equipped them.

1:5 Crete. See Introduction: Background and Setting. set in order. Titus was to correct wrong doctrine and practices in the Cretan churches, a task that Paul had been unable to complete. This ministry is mentioned nowhere else. elders. Cf. similar qualifications in 1 Tim. 3:1–7. Mature spiritual leaders of the church, also called bishops (v. 7; cf. 1 Tim. 3:2) or overseers (see 1 Pet. 2:25 where the same Gr. word is used of Christ), and pastors (lit. shepherds; see Eph. 4:11) were to care for each city’s congregation. See also Acts 20:17, 28; 1 Pet. 5:1, 2. This ministry of appointing leaders is consistently Pauline (cf. Acts 14:23). commanded you. A reminder of past apostolic instructions.

1:6 blameless. This word does not refer to sinless perfection but to a personal life that is beyond legitimate accusation and public scandal. It is a general and primary requirement of spiritual leaders that is repeated (v. 7) and explained in the next verses (cf. 1 Tim. 3:2, 10). husband of one wife. Lit. “a one-woman man,” i.e., a husband who is consistently, both inwardly and outwardly, devoted and faithful to his wife (cf. 1 Tim. 3:2). An otherwise qualified single man is not necessarily disqualified. This is not speaking of divorce, but of internal and external purity in the sexual area. See Prov. 6:32, 33. This necessity was motivation for Paul’s commitment to control his body (1 Cor. 9:27). faithful children. “Faithful” is always used in the NT of believers and never for unbelievers, so this refers to children who have saving faith in Christ and reflect it in their conduct. Since 1 Tim. 3:4 requires children to be in submission, it may be directed at young children in the home, while this text looks at those who are older. dissipation or insubordination. “Dissipation” connotes debauchery, suggesting, again, that the reference is to grown children. “Insubordination” carries the idea of rebelliousness to the gospel. Here the elder shows his ability to lead his family to salvation and sanctification (see 1 Tim. 3:4, 5), an essential prerequisite for leading the church.

1:7 bishop. This is not a hierarchial title, but a word meaning “overseer.” Cf. Acts 20:28; Heb. 13:17; 1 Pet. 5:2. steward. The term refers to one who manages someone else’s properties for the well-being of those his master cares for. In this context, one who manages spiritual truths, lives on God’s behalf, and is wholly accountable to Him. The church is God’s (Acts 20:28; 1 Tim. 3:15; 1 Pet. 5:2–4) and elders or bishops are accountable to Him for the way they lead it (Heb. 13:17). wine. Applies to drinking any alcoholic beverage in any way that dulls the mind or subdues inhibitions (cf. Prov. 23:29–35; 31:4–7). By application, it also indicts any other substance, e.g., drugs, which would cloud the mind. greedy. Even in the early church, some men became pastors in order to gain wealth (see v. 11; 1 Pet. 5:2; cf. 2 Pet. 2:1–3).

1:8 hospitable. The word actually means “a lover of strangers.” sober-minded. Serious, with the right priorities, sensible.

1:9 faithful word. Sound biblical doctrine not only should be taught but also adhered to with deep conviction. Cf. 1 Tim. 4:6; 5:17; 2 Tim. 2:15; 3:16, 17; 4:2–4. exhort and convict. The faithful teaching and defending of Scripture which encourages godliness and confronts sin and error (those who contradict). See notes on vv. 10–16; 3:10, 11; Acts 20:29, 30.

1:10–16 The false teachers in the Cretan churches were much like those with whom Timothy had to deal in Ephesus (see 1 Tim. 1:3–7; cf. Rom. 16:17, 18; 2 Pet. 2:1–3).

1:10 insubordinate. Because those men were so numerous, Titus’ job was especially difficult, which made the appointment of additional godly elders (v. 5) all the more crucial. Some of the false teachers may have opposed even Paul’s apostolic authority during his brief ministry on Crete. deceivers. Cf. Jer. 14:14; 23:2, 21, 32. the circumcision. Cf. Acts 10:45; 11:2. These were Jews who taught that salvation required the physical cutting of circumcision (see notes on Gen. 17:9–14) and adherence to Mosaic ceremonies. See notes on Acts 15:1–12; Gal. 3:1–12; Eph. 2:11, 12; Col. 2:11, 12.

1:11 whole households. Cf. 2 Tim. 3:6. dishonest gain. False teachers are always in it for the money (1 Tim. 6:5; 1 Pet. 5:2).

1:12 a prophet. Epimenides, the highly esteemed sixth century B.C. Greek poet and native of Crete, had characterized his own people as the dregs of Greek culture. Elsewhere, Paul also quoted pagan sayings (cf. Acts 17:28; 1 Cor. 15:33). This quote is directed at the false teachers’ character.

1:13 sound in the faith. True and pure doctrine was to be required of all who spoke to the church. Any who fell short of that were to be rebuked.

1:14 fables and commandments of men. Paul reemphasized (see v. 10, “those of the circumcision”) that most of the false teachers were Jewish. They taught the same kind of externalism and unscriptural laws and traditions that both Isaiah and Jesus railed against (Is. 29:13; Matt. 15:1–9; Mark 7:5–13).

1:15, 16 False teachers are corrupt on the inside (“mind and conscience”) and the outside (“works” and “disobedient”). Cf. Matt. 7:15, 16.

1:15 defiled. The outwardly despicable things that those men practiced (vv. 10–12) were simply reflections of their inner corruption. See Matt. 15:15–20. mind and conscience. If the mind is defiled, it cannot accurately inform the conscience, so conscience cannot warn the person. When conscience is accurately and fully infused with God’s truth, it functions as the warning system God designed. See notes on 2 Cor. 1:12; 4:2; 1 Tim. 1:19, 20.

1:16 profess…deny. Some of the false teachers in the church were not believers at all. Eventually, even the seemingly noble “works” of unbelievers will betray them. disqualified. They can do nothing that pleases God. See note on 1 Cor. 9:27; cf. 2 Tim. 3:8.

Titus 2

2:1–10 Sound doctrine for older men (v. 2), older women (v. 3), younger women (vv. 4, 5), young men (vv. 6–8), and bond servants (vv. 9, 10) reflects the duty of everyone in the church.

2:1 sound. Meaning healthy—Paul uses this word 9 times in the pastoral epistles (5 times in Titus), always in the sense that the truth produces spiritual well-being. The “things” Paul mentions in vv. 2–10 pertain to truths, attitudes, and actions that correspond to and are based on biblical truth. In order not only to please God, but also to have an effective witness to unbelievers, God’s people must know the truth that leads to spiritual health.

2:2 older men. Paul used this term for himself (Philem. 9) when he was over 60. It refers to those of advanced age, using a different term from the one translated “elder” in 1:5. reverent. This requirement is not limited to reverence for God, which is assumed, but also refers to being honorable and dignified. They are to be sensible and spiritually healthy.

2:3 older women. Those who no longer had child-rearing responsibilities, typically around age 60 (cf. 1 Tim. 5:3–10). reverent. See note on v. 2. Cf. 1 Tim. 2:9–11, 15. not slanderers. A term used 34 times in the NT to describe Satan, the arch-slanderer. good things. Those that please God (cf. 1:16), particularly the lessons in vv. 4, 5.

2:4 admonish the young women. Their own examples of godliness (v. 3) give older women the right and the credibility to instruct younger women in the church. The obvious implication is that older women must exemplify the virtues (vv. 4, 5) that they “admonish.” love their husbands. Like the other virtues mentioned here, this one is unconditional. It is based on God’s will, not on a husband’s worthiness. The Gr. word phileo¯ emphasizes affection. See notes on Eph. 5:22, 23.

2:5 discreet. I.e., pure. Cf. 1 Tim. 2:9–11, 15; 1 Pet. 3:3–6. homemakers. Cf. 1 Tim. 5:14. Keeping a godly home with excellence for one’s husband and children is the Christian woman’s non-negotiable responsibility. obedient. The ideas of radical feminism were an integral part of ancient Babylonian and Assyrian mythology as well as of Greek gnosticism, which flourished throughout the Roman Empire during NT times and posed a constant danger to the early church. Modern feminism is neither new nor progressive; it is age-old and regressive. See notes on Eph. 5:22. not be blasphemed. This is the purpose of godly conduct—to eliminate any reproach on Scripture. For a person to be convinced God can save from sin, one needs to see someone who lives a holy life. When Christians claim to believe God’s Word but do not obey it, the Word is dishonored. Many have mocked God and His truth because of the sinful behavior of those who claim to be Christians. Cf. Matt. 5:16; 1 Pet. 2:9.

2:6 young men. Males, 12 and older.

2:6, 7 sober-minded. Sensible (see v. 2).

2:7 in all things. This rightly goes at the end of v. 6, qualifying young men and emphasizing the comprehensiveness of this admonition. pattern. Titus had a special obligation to exemplify the moral and spiritual qualities about which he was to admonish others. Cf. 1 Cor. 4:16; 11:1; Phil. 3:17; 2 Thess. 3:8, 9; 1 Tim. 4:12; Heb. 13:7. in doctrine. All 3 terms—“integrity,” “reverence,” and “incorruptibility”—qualify the appropriate commitment to doctrine.

2:8 sound speech. Daily conversation. Cf. Eph. 4:31; Col. 3:16, 17; 4:6. cannot be condemned. Beyond reproach. nothing evil to say. Again, as in v. 5, the purpose of godly living is to silence the opponents of Christianity and the gospel (see notes on 1 Pet. 2:11, 12), and make the power of Christ believable.

2:9 bondservants. The term applies generally to all employees, but direct reference is to slaves—men, women, and children who, in the Roman Empire and in much of the ancient world, were owned by their masters. They had few, if any, civil rights and often were accorded little more dignity or care than domestic animals. The NT nowhere condones or condemns the practice of slavery, but it everywhere teaches that freedom from the bondage of sin is infinitely more important than freedom from any human bondage a person may have to endure (see Rom. 6:22). obedient…well pleasing. Paul clearly teaches that, even in the most servile of circumstances, believers are “to be obedient” and seek to please those for whom they work, whether their “masters” are believers or unbelievers, fair or unfair, kind or cruel. How much more obligated are believers to respect and obey employers for whom they work voluntarily! As with wives’ obedience to their husbands (v. 5), the only exception would involve a believer’s being required to disobey God’s Word. Cf. Eph. 6:5–9; Col. 3:22—4:1; 1 Tim. 6:1, 2.

2:10 not pilfering. A term used to refer to embezzlement. all good fidelity. Loyalty. adorn the doctrine. Again (cf. v. 5), Paul stresses that the supreme purpose of a virtuous life is to make attractive the teaching that God saves sinners.

2:11–13 This is the heart of the letter, emphasizing that God’s sovereign purpose in calling out elders (1:5) and in commanding His people to live righteously (vv. 1–10) is to provide the witness that brings God’s plan and purpose of salvation to fulfillment. Paul condensed the saving plan of God into 3 realities: 1) salvation from the penalty (v. 11); 2) the power (v. 12); and 3) the presence (v. 13) of sin.

2:11 grace of God. Not simply the divine attribute of grace, but Jesus Christ Himself, grace incarnate, God’s supremely gracious gift to fallen mankind. Cf. John 1:14. all men. This does not teach universal salvation. “Mankind” is translated as “man” in 3:4, to refer to humanity in general, as a category, not to every individual. See notes on 2 Cor. 5:19; 2 Pet. 3:9. Jesus Christ made a sufficient sacrifice to cover every sin of every one who believes (John 3:16–18; 1 Tim. 2:5, 6; 4:10; 1 John 2:2). Paul makes clear in the opening words of this letter to Titus that salvation becomes effective only through “the faith of God’s elect” (1:1). See note on 3:2. Out of all humanity, only those who believe will be saved (John 1:12; 3:16; 5:24, 38, 40; 6:40; 10:9; Rom. 10:9–17).

2:12 denying…live. Salvation is transforming (2 Cor. 5:17; Eph. 2:8–10), and transformation (new birth) produces a new life in which the power of sin has been broken (see notes on Rom. 6:4–14; Phil. 3:8, 9; Col. 3:9, 10).

2:13 blessed hope. A general reference to the second coming of Jesus Christ, including the resurrection (cf. Rom. 8:22, 23; 1 Cor. 15:51–58; Phil. 3:20, 21; 1 Thess. 4:13–18; 1 John 3:2, 3) and the reign of the saints with Christ in glory (2 Tim. 2:10). glorious appearing. Cf. 2 Tim. 1:10. Lit. “the appearing of the glory.” This will be our salvation from the presence of sin. God and Savior. A clear reference to the deity of Jesus. Cf. 2 Pet. 1:1.

2:14 redeem…purify. Another expression (cf. v. 12) summarizes the dual effect of salvation (regeneration and sanctification). To “redeem” is to release someone held captive, on the payment of a ransom. The price was Christ’s blood paid to satisfy God’s justice. See notes on Acts 20:28; Gal. 1:4; 2:20; 1 Pet. 1:18; cf. Mark 10:45. special people. People who are special by virtue of God’s decree and confirmed by the grace of salvation which they have embraced (see notes on 1:1–4). Cf. 1 Cor. 6:19, 20; 1 Pet. 2:9. zealous. Cf. 3:8. Good works are the product, not the means, of salvation. Cf. Eph. 2:10.

2:15 Speak…exhort…rebuke. These 3 verbs identify the need for proclamation, application, and correction by the Word. authority. “Authority” to command people in the spiritual realm comes only from God’s Word. Cf. Matt. 7:28, 29. Let no one despise you. See 3:9–11. Rebellion against the truth has to be dealt with. Cf. Matt. 18:15–20; 1 Cor. 5:9–13; 2 Thess. 3:14, 15.

Titus 3

3:1–11 In his closing remarks, Paul admonished Titus to remind believers under his care of their attitudes toward: 1) the unsaved rulers (v. 1) and people in general (v. 2); 2) their previous state as unbelievers lost in sin (v. 3); 3) of their gracious salvation through Jesus Christ (vv. 4–7); 4) of their righteous testimony to the unsaved world (v. 8); 5) and of their responsibility to oppose false teachers and factious members within the church (vv. 9–11). All of these matters are essential to effective evangelism.

3:1 subject. Submission to the authority of Scripture demands submission to human authorities as part of a Christian’s testimony (see notes on Rom. 13:1–7; 1 Pet. 2:12–17).

3:2 all men. Christians are to exemplify these godly virtues in their dealings with everyone. The admonition applies especially to dealings with unbelievers. The use of this phrase here to refer to mankind in general (particularly those who cross our paths), rather than every person who lives, supports the fact that it has the same meaning in 2:11.

3:3 ourselves. It is not that every believer has committed every sin listed here, but rather that before salvation every life is characterized by such sins. That sobering truth should make believers humble in dealing with the unsaved, even those who are grossly immoral and ungodly. If it weren’t for God’s grace to His own, they would all be wicked. See note on 1 Pet. 3:15; cf. 2 Tim. 2:25. For other lists of sins, see Rom. 1:18–32; 1 Cor. 6:9, 10; Gal. 5:19–21; Eph. 4:17–19.

3:4 kindness…appeared. As in 2:11, Paul is speaking of Jesus Christ, who was kindness and love incarnate, appearing in human form. Cf. Eph. 2:4–6.

3:5 not by works. Salvation has never been by works (see Eph. 2:8, 9; cf. Rom. 3:19–28). according to His mercy. Cf. Eph. 2:4; 1 Tim. 1:13; 1 Pet. 1:3; 2:10. washing of regeneration. See notes on Ezek. 36:25–31; Eph. 5:26, 27; James 1:18; 1 Pet. 1:23. Salvation brings divine cleansing from sin and the gift of a new, Spirit-generated, Spirit-empowered, and Spirit-protected life as God’s own children and heirs (v. 7). This is the new birth (cf. John 3:5; 1 John 2:29; 3:9; 4:7; 5:1). renewing of the Holy Spirit. Cf. Rom. 8:2. He is the agent of the “working of regeneration.”

3:6 abundantly. When believers are saved, Christ’s Spirit blesses them beyond measure (cf. Acts 2:38, 39; 1 Cor. 12:7, 11, 13; Eph. 3:20; 5:18).

3:7 justified. The central truth of salvation is justification by faith alone. When a sinner repents and places his faith in Jesus Christ, God declares him just, imputes the righteousness of Christ to him, and gives him eternal life by virtue of the substitutionary death of Christ as the penalty for that sinner’s iniquity. See notes on Rom. 3:21—5:21; Gal. 3:6–22; Phil. 3:8, 9. heirs. As adopted children of God through faith in Jesus Christ, believers become “heirs of God and joint heirs with Christ” (Rom. 8:17; cf. 1 Pet. 1:3, 4).

3:8 faithful saying. A common expression in the early church, used 5 times in the pastoral epistles (cf. 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11). profitable to men. That is, for the sake of evangelism. Again “men” (cf. v. 2; 2:11) is general, referring to those who respond by the holy witness to the gospel.

3:9 foolish disputes. Paul again warns against becoming embroiled in senseless discussions with the many false teachers on Crete (see 1:10, 14–16), especially the Judaizers who contended that a Christian must be obedient to “the (Mosaic) law,” a view that assaulted the doctrine of justification by grace through faith alone and, contrary to holy living, which was good and profitable, was “unprofitable and useless.” Proclaiming the truth, not arguing error, is the biblical way to evangelize.

3:10 Reject. Anyone in the church who is unsubmissive, self-willed, and divisive should be expelled. Two warnings are to be given, following the basic pattern for church discipline set forth by Christ (see notes on Matt. 18:15–17; cf. Rom. 16:17, 18; 2 Thess. 3:14, 15).

3:11 self-condemned. By his own ungodly behavior, a factious believer brings judgment on himself.

3:12–14 Paul gives Titus special instructions.

3:12 Artemas. Nothing is known of this man beyond Paul’s obvious confidence in him. Tychicus. This “beloved brother [and] faithful minister”(Col. 4:7) accompanied Paul from Corinth to Asia Minor (Acts 20:4), carried the apostle’s letter to the Colossian church (Col. 4:7), and possibly his letter to Ephesus (see Eph. 6:21). Nicopolis. The name means “city of victory,” and this was but one of perhaps 9 different cities so named because of decisive military battles that were won in or near them. This particular Nicopolis was probably in southern Greece, on the W coast of Achaia, which was a good place “to spend the winter.”

3:13 Zenas. Nothing is known of this believer whose expertise was either in biblical law or Roman law. Apollos. Originally from Alexandria, he was an outstanding teacher of Scripture who was converted to Christ after being acquainted only with the teaching of John the Baptist (Acts 18:24–28). Some of his followers apparently formed a faction in the church at Corinth (1 Cor. 1:11, 12; 3:4).

3:14 good works. Again the emphasis is on good works as the platform for witnessing effectively (cf. v. 8; 1:13–16; 2:5, 8, 10, 12, 14).

3:15 All who are with me. Cf. 1 Cor. 16:20; 2 Cor. 13:12; Phil. 4:22; cf. also Rom. 16:21–23; Col. 4:10–14, where those with Paul are mentioned by name.

Titus 1

1:1 a 2 Tim. 2:25

1:1 b (1 Tim. 3:16)

1:2 c Num. 23:19

1:4 d 2 Cor. 2:13; 8:23; Gal. 2:3; 2 Tim. 4:10

1:4 1 NU Christ Jesus

1:5 e 1 Cor. 11:34

1:6 f 1 Tim. 3:2–4; Titus 1:6–8

1:6 2 debauchery, lit. incorrigibility

1:7 g Lev. 10:9

1:7 3 Lit. overseer

1:10 h James 1:26

1:11 i 1 Tim. 6:5

1:12 j Acts 17:28

1:13 k 2 Cor. 13:10; 2 Tim. 4:2

1:14 l Is. 29:13

1:15 m Luke 11:41; Rom. 14:14, 20; 1 Cor. 6:12

1:16 n Matt. 7:20–23; 25:12; 1 John 2:4

1:16 o (2 Tim. 3:5, 7)

1:16 p Rom. 1:28

1:16 4 detestable

Titus 2

2:5 a 1 Tim. 5:14

2:5 b 1 Cor. 14:34; 1 Tim. 2:11

2:5 c Rom. 2:24

2:7 d Phil. 3:17; 1 Tim. 4:12

2:7 e Eph. 6:24

2:7 1 NU omits incorruptibility

2:8 2 NU, M us

2:9 f Eph. 6:5; 1 Tim. 6:1

2:10 3 thieving

2:10 4 honesty

2:11 g (Rom. 5:15)

2:13 h 1 Cor. 1:7

2:13 i (Col. 3:4)

2:14 j Is. 53:12; Gal. 1:4

2:14 k Ezek. 37:23; (Heb. 1:3; 9:14; 1 John 1:7)

2:14 l Ex. 15:16

2:15 m 1 Tim. 4:13; 5:20; 2 Tim. 4:2

Titus 3

3:1 a (Rom. 13:1); 1 Pet. 2:13

3:1 b Col. 1:10

3:3 c 1 Cor. 6:11; 1 Pet. 4:3

3:4 d Titus 2:11

3:4 e 1 Tim. 2:3

3:5 f (Rom. 3:20); Eph. 2:4–9

3:5 g John 3:3

3:6 h Ezek. 36:26

3:7 i (Matt. 25:34); Mark 10:17; (Rom. 8:17, 23, 24; Titus 1:2)

3:8 j 1 Tim. 1:15

3:9 k 1 Tim. 1:4; 2 Tim. 2:23

3:10 l Matt. 18:17

3:10 1 warning

3:12 m Acts 20:4; Eph. 6:21; Col. 4:7; 2 Tim. 4:12

3:13 n Acts 18:24; 1 Cor. 16:12

Introduction to Philemon

Title

Philemon, the recipient of this letter, was a prominent member of the church at Colosse (vv. 1, 2; cf. Col. 4:9), which met in his house (v. 2). The letter was for him, his family, and the church.

Author and Date

The book claims that the Apostle Paul was its writer (vv. 1, 9, 19), a claim that few in the history of the church have disputed, especially since there is nothing in Philemon that a forger would have been motivated to write. It is one of the Prison Epistles, along with Ephesians, Philippians, and Colossians. Its close connection with Colossians, which Paul wrote at the same time (ca. A.D. 60–62; cf. vv. 1, 16), brought early and unquestioned vindication of Paul’s authorship by the early church fathers (e.g., Jerome, Chrysostom, and Theodore of Mopsuestia). The earliest of NT canons, the Muratorian (ca. A.D. 170), includes Philemon. For biographical information on Paul, see Introduction to Romans: Author and Date; for the date and place of Philemon’s writing, see Introductions to Ephesians and Philippians: Author and Date.

Background and Setting

Philemon had been saved under Paul’s ministry, probably at Ephesus (v. 19), several years earlier. Wealthy enough to have a large house (cf. v. 2), Philemon also owned at least one slave, a man named Onesimus (lit.”useful”; a common name for slaves). Onesimus was not a believer at the time he stole some money (v. 18) from Philemon and ran away. Like countless thousands of other runaway slaves, Onesimus fled to Rome, seeking to lose himself in the Imperial capital’s teeming and nondescript slave population. Through circumstances not recorded in Scripture, Onesimus met Paul in Rome and became a Christian.

The apostle quickly grew to love the runaway slave (vv. 12, 16) and longed to keep Onesimus in Rome (v. 13), where he was providing valuable service to Paul in his imprisonment (v. 11). But by stealing and running away from Philemon, Onesimus had both broken Roman law and defrauded his master. Paul knew those issues had to be dealt with, and decided to send Onesimus back to Colosse. It was too hazardous for him to make the trip alone (because of the danger of slave-catchers), so Paul sent him back with Tychicus, who was returning to Colosse with the epistle to the Colossians (Col. 4:7-9). Along with Onesimus, Paul sent Philemon this beautiful personal letter, urging him to forgive Onesimus and welcome him back to service as a brother in Christ (vv. 15-17).

Historical and Theological Themes

Philemon provides valuable historical insights into the early church’s relationship to the institution of slavery. Slavery was widespread in the Roman Empire (according to some estimates, slaves constituted one third, perhaps more, of the population) and an accepted part of life. In Paul’s day, slavery had virtually eclipsed free labor. Slaves could be doctors, musicians, teachers, artists, librarians, or accountants; in short, almost all jobs could be and were filled by slaves.

Slaves were not legally considered persons, but were the tools of their masters. As such, they could be bought, sold, inherited, exchanged, or seized to pay their master’s debt. Their masters had virtually unlimited power to punish them, and sometimes did so severely for the slightest infractions. By the time of the NT, however, slavery was beginning to change. Realizing that contented slaves were more productive, masters tended to treat them more leniently. It was not uncommon for a master to teach a slave his own trade, and some masters and slaves became close friends. While still not recognizing them as persons under the law, the Roman Senate in A.D. 20 granted slaves accused of crimes the right to a trial. It also became more common for slaves to be granted (or to purchase) their freedom. Some slaves enjoyed very favorable and profitable service under their masters and were better off than many freemen because they were assured of care and provision. Many freemen struggled in poverty.

The NT nowhere directly attacks slavery; had it done so, the resulting slave insurrections would have been brutally suppressed and the message of the gospel hopelessly confused with that of social reform. Instead, Christianity undermined the evils of slavery by changing the hearts of slaves and masters. By stressing the spiritual equality of master and slave (v. 16; Gal. 3:28; Eph. 6:9; Col. 4:1; 1 Tim. 6:1, 2), the Bible did away with slavery’s abuses. The rich theological theme that alone dominates the letter is forgiveness, a featured theme throughout NT Scripture (cf. Matt. 6:12-15; 18:21-35; Eph. 4:32; Col. 3:13). Paul’s instruction here provides the biblical definition of forgiveness, without ever using the word.

Interpretive Challenges

There are no significant interpretive challenges in this personal letter from Paul to his friend Philemon.

Outline

I. Greeting (1-3)

II. The Character of One Who Forgives (4-7)

III. The Actions of One Who Forgives (8-18)

IV. The Motives of One Who Forgives (19-25)

The Epistle of Paul the Apostle to

PHILEMON

Philemon 1

Greeting

1Paul, a aprisoner of Christ Jesus, and Timothy our brother,

To Philemon our beloved friend and fellow laborer,

2to 1the beloved Apphia, bArchippus our fellow soldier, and to the church in your house:

3Grace to you and peace from God our Father and the Lord Jesus Christ.

Philemon’s Love and Faith

4cI thank my God, making mention of you always in my prayers,

5dhearing of your love and faith which you have toward the Lord Jesus and toward all the saints,

6that the sharing of your faith may become effective eby the acknowledgment of fevery good thing which is in 2you in Christ Jesus.

7For we 3have great 4joy and 5consolation in your love, because the 6hearts of the saints have been refreshed by you, brother.

The Plea for Onesimus

8Therefore, though I might be very bold in Christ to command you what is fitting,

9yet for love’s sake I rather appeal to you—being such a one as Paul, the aged, and now also a prisoner of Jesus Christ—

10I appeal to you for my son gOnesimus, whom I have begotten while in my chains,

11who once was unprofitable to you, but now is profitable to you and to me.

12I am sending him 7back. You therefore receive him, that is, my own 8heart,

13whom I wished to keep with me, that on your behalf he might minister to me in my chains for the gospel.

14But without your consent I wanted to do nothing, hthat your good deed might not be by compulsion, as it were, but voluntary.

15For perhaps he departed for a while for this purpose, that you might receive him forever,

16no longer as a slave but more than a slave—a beloved brother, especially to me but how much more to you, both in the iflesh and in the Lord.

Philemon’s Obedience Encouraged

17If then you count me as a partner, receive him as you would me.

18But if he has wronged you or owes anything, put that on my account.

19I, Paul, am writing with my own jhand. I will repay—not to mention to you that you owe me even your own self besides.

20Yes, brother, let me have joy from you in the Lord; refresh my heart in the Lord.

21kHaving confidence in your obedience, I write to you, knowing that you will do even more than I say.

22But, meanwhile, also prepare a guest room for me, for lI trust that mthrough your prayers I shall be granted to you.

Farewell

23nEpaphras, my fellow prisoner in Christ Jesus, greets you,

24as do oMark, pAristarchus, qDemas, rLuke, my fellow laborers.

25sThe grace of our Lord Jesus Christ be with your spirit. Amen.

Philemon Commentaries

Philemon 1

1, 2 Following first century custom, the salutation contains the names of the letter’s author and its recipient. This is a very personal letter and Philemon was one of only 3 individuals (Timothy and Titus are the others) to receive a divinely inspired letter from Paul.

1 prisoner of Christ Jesus. At the time of writing, Paul was a prisoner in Rome (see Introductions to Ephesians and Philippians: Author and Date). Paul was imprisoned for the sake of and by the sovereign will of Christ (cf. Eph. 3:1; 4:1; 6:19, 20; Phil. 1:13; Col. 4:3). By beginning with his imprisonment and not his apostolic authority, Paul made this letter a gentle and singular appeal to a friend. A reminder of Paul’s severe hardships was bound to influence Philemon’s willingness to do the comparatively easy task Paul was about to request. Timothy. See Introduction to 1 Timothy: Background and Setting; see notes on Acts 16:1–3; Phil. 1:1; 1 Tim. 1:2. He was not the co-author of this letter, but probably had met Philemon at Ephesus and was with Paul when the apostle wrote the letter. Paul mentions Timothy here and in the other epistles (e.g., 2 Cor. 1:1; Phil. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1) because he wanted him recognized as a leader and the non-apostolic heir apparent to Paul. Philemon. A wealthy member of the Colossian church which met in his house (see Introduction: Background and Setting). Church buildings were unknown until the third century.

2 Apphia, Archippus. Philemon’s wife and son, respectively. in your house. First century churches met in homes, and Paul wanted this personal letter read in the church that met at Philemon’s. This reading would hold Philemon accountable, as well as instruct the church on the matter of forgiveness.

3 Grace to you. The standard greeting that appears in all 13 of Paul’s NT letters. It highlighted salvation’s means (grace) and its results (peace) and linked the Father and Son, thus affirming the deity of Christ.

5 In the Gr. text, this verse is arranged in what is called a chiastic construction. “Love” relates to the final phrase “toward all the saints.” This love of will, choice, self-sacrifice, and humility (Gal. 5:22) was a manifestation of Philemon’s genuine faith “toward the Lord Jesus” (cf. Rom. 5:5; Gal. 5:6; 1 John 3:14).

6 sharing. Usually rendered “fellowship,” the Gr. word means much more than simply enjoying one another’s company. It refers to a mutual sharing of all life, which believers do because of their common life in Christ and mutual partnership or “belonging to each other” in the “faith.” effective. Lit. “powerful.” Paul wanted Philemon’s actions to send a powerful message to the church about the importance of forgiveness. acknowledgment. The deep, rich, full, experiential knowledge of the truth (see notes on Col. 1:9; 3:10).

7 hearts. This Gr. word denotes the seat of human feelings (see note on Col. 3:12 where the same Gr. word is translated “tender mercies”). refreshed. This comes from the Gr. military term that describes an army at rest from a march.

8 bold…to command. Because of his apostolic authority (see notes on Rom. 1:1; 1 Thess. 2:6), Paul could have ordered Philemon to accept Onesimus.

9 I rather appeal. In this situation, however, Paul did not rely on his authority but called for a response based on the bond of love between himself and Philemon (v. 7; cf. 2 Cor. 10:1). the aged. More than a reference to his chronological age (which at the time of this letter was about 60), this description includes the toll that all the years of persecution, illnesses, imprisonments, difficult journeys, and constant concern for the churches had taken on Paul (see notes on 2 Cor. 11:23–30), making him feel and appear even older than he actually was. prisoner. See note on v. 1.

10 my son Onesimus. See Introduction: Background and Setting. To Paul, he was a son in the faith (see note on 1 Tim. 1:2). begotten…in my chains. While in prison at Rome, Paul had led him to faith in Christ.

11 unprofitable…profitable. Better translated “useless…useful,” this play on words carries the same root meaning as the Gr. word from which the name Onesimus comes. Paul was basically saying, “Useful formerly was useless, but now is useful”—Paul’s point is that Onesimus had been radically transformed by God’s grace.

14 voluntary. Or “of your own personal will.” Paul wanted Onesimus to minister alongside him, but only if Philemon openly and gladly agreed to release him.

15 perhaps. Paul was suggesting that God providentially ordered the overturning of the evil of Onesimus’ running away to produce eventual good (cf. Gen. 50:20; Rom. 8:28).

16 more than a slave…beloved brother. Paul did not call for Onesimus’ freedom (cf. 1 Cor. 7:20–22), but that Philemon would receive his slave now as a fellow-believer in Christ (cf. Eph. 6:9; Col. 4:1; 1 Tim. 6:2). Christianity never sought to abolish slavery, but rather to make the relationships within it just and kind. in the flesh. In this physical life (see note on Phil. 1:22), as they worked together. in the Lord. The master and slave were to enjoy spiritual oneness and fellowship as they worshiped and ministered together.

17–19 Paul offered to pay whatever restitution was necessary for Onesimus to be reconciled to Philemon, following the example of Jesus in reconciling sinners to God.

19 with my own hand. See notes on Gal. 6:11; Col. 4:18; cf. 2 Thess. 3:17. even your own self. Philemon owed Paul something far greater than the material debt Paul was offering to repay, since Paul had led him to saving faith, a debt Philemon could never repay.

20 let me have joy. See note on Phil. 2:2. By forgiving Onesimus, Philemon would keep the unity in the church at Colosse and bring joy to the chained apostle (cf. v. 7).

21 even more than I say. The more than forgiveness that Paul was urging upon Philemon was either: 1) to welcome Onesimus back enthusiastically, not grudgingly (cf. Luke 15:22–24); 2) to permit Onesimus, in addition to his menial tasks, to minister spiritually with Philemon; or 3) to forgive any others who might have wronged Philemon. Whichever Paul intended, he was not subtly urging Philemon to grant Onesimus freedom (see note on v. 16).

22 a guest room. Lit. “a lodging,” a place where Paul could stay when he visited Colosse. I shall be granted to you. Paul expected to be released from prison in the near future (cf. Phil. 2:23, 24), after which he could be with Philemon and the other Colossians again.

23 Epaphras. See note on Col. 4:12.

24 Mark, Aristarchus. See note on Col. 4:10. The story of the once severed but now mended relationship between Paul and Mark (Acts 15:38–40; 2 Tim. 4:11) would have been well known to the believers in Colosse (Col. 4:10). Listing Mark’s name here would serve to remind Philemon that Paul himself had worked through the issues of forgiveness, and that the instructions he was passing on to his friend were ones the apostle himself had already implemented in his relationship with John Mark. Demas, Luke. See note on Col. 4:14.

Philemon 1

1:1 a Eph. 3:1

1:2 b Col. 4:17

1:2 1 NU our sister Apphia

1:4 c Eph. 1:16; 1 Thess. 1:2; 2 Thess. 1:3

1:5 d Eph. 1:15; Col. 1:4; 1 Thess. 3:6

1:6 e Phil. 1:9; (Col. 1:9; 3:10; James 2:14–17)

1:6 f (1 Thess. 5:18)

1:6 2 NU, M us

1:7 3 NU had

1:7 4 M thanksgiving

1:7 5 comfort

1:7 6 Lit. inward parts, heart, liver, and lungs

1:10 g Col. 4:9

1:12 7 NU back to you in person, that is, my own heart,

1:12 8 See v. 7.

1:14 h 2 Cor. 9:7; 1 Pet. 5:2

1:16 i Eph. 6:5; Col. 3:22

1:19 j 1 Cor. 16:21; Gal. 6:11; 2 Thess. 3:17

1:21 k 2 Cor. 7:16

1:22 l Phil. 1:25; 2:24

1:22 m 2 Cor. 1:11

1:23 n Col. 1:7; 4:12

1:24 o Acts 12:12, 25; 15:37–39; Col. 4:10

1:24 p Acts 19:29; 27:2; Col. 4:10

1:24 q Col. 4:14; 2 Tim. 4:10

1:24 r 2 Tim. 4:11

1:25 s 2 Tim. 4:22

Introduction to Hebrews

Title

When the various NT books were formally brought together into one collection shortly after A.D. 100, the titles were added for convenience. This epistle’s title bears the traditional Greek title, “To the Hebrews,” which was attested by at least the second century A.D. Within the epistle itself, however, there is no identification of the recipients as either Hebrews (Jews) or Gentiles. Since the epistle is filled with references to Hebrew history and religion and does not address any particular Gentile or pagan practice, the traditional title has been maintained.

Author and Date

The author of Hebrews is unknown. Paul, Barnabas, Silas, Apollos, Luke, Philip, Priscilla, Aquila, and Clement of Rome have been suggested by different scholars, but the epistle’s vocabulary, style, and various literary characteristics do not clearly support any particular claim. It is significant that the writer includes himself among those people who had received confirmation of Christ’s message from others (2:3). That would seem to rule out someone like Paul who claimed that he had received such confirmation directly from God and not from men (Gal. 1:12). Whoever the author was, he preferred citing OT references from the Greek OT (LXX) rather than from the Hebrew text. Even the early church expressed various opinions on authorship, and current scholarship admits the puzzle still has no solution. Therefore, it seems best to accept the epistle’s anonymity. Ultimately, of course, the author was the Holy Spirit (2 Pet. 1:21).

The use of the present tense in 5:1–4; 7:21, 23, 27, 28; 8:3–5, 13; 9:6–9, 13, 25; 10:1, 3, 4, 8, 11; and 13:10, 11 would suggest that the Levitical priesthood and sacrificial system were still in operation when the epistle was composed. Since the temple was destroyed by General (later Emperor) Titus Vespasian in A.D. 70, the epistle must have been written prior to that date. In addition, it may be noted that Timothy had just been released from prison (13:23) and that persecution was becoming severe (10:32–39; 12:4; 13:3). These details suggest a date for the epistle around A.D. 67–69.

Background and Setting

Emphases on the Levitical priesthood and on sacrifices, as well as the absence of any reference to the Gentiles, support the conclusion that a community of Hebrews was the recipient of the epistle. Although these Hebrews were primarily converts to Christ, there were probably a number of unbelievers in their midst, who were attracted by the message of salvation, but who had not yet made a full commitment of faith in Christ (see Interpretive Challenges). One thing is clear from the contents of the epistle: the community of Hebrews was facing the possibility of intensified persecution (10:32-39; 12:4). As they confronted this possibility, the Hebrews were tempted to cast aside any identification with Christ. They may have considered demoting Christ from God’s Son to a mere angel. Such a precedent had already been set in the Qumran community of messianic Jews living near the Dead Sea. They had dropped out of society, established a religious commune, and included the worship of angels in their brand of reformed Judaism. The Qumran community had even gone so far as to claim that the angel Michael was higher in status than the coming Messiah. These kinds of doctrinal aberrations could explain the emphasis in Hebrews chapter one on the superiority of Christ over the angels.

Possible locations for the recipients of the epistle include Palestine, Egypt, Italy, Asia Minor, and Greece. The community that was the primary recipient may have circulated the epistle among those of Hebrew background in neighboring areas and churches. Those believers probably had not seen Christ personally. Apparently, they had been evangelized by “those who heard” Christ and whose ministries had been authenticated “with signs and wonders, with various miracles” (2:3, 4). Thus the recipients could have been in a church outside Judea and Galilee or in a church in those areas, but established among people in the generation following those who had been eyewitnesses of Christ. The congregation was not new or untaught (“by this time you ought to be teachers”) yet some of them still needed “milk and not solid food” (5:12).

“Those from Italy” (13:24) is an ambiguous reference since it could mean either those who had left Italy and were living elsewhere, or those who were still in Italy and being singled out as native residents of that country. Greece or Asia Minor must also be considered because of the apparently early establishment of the church there, and because of the consistent use of the LXX.

The generation of Hebrews receiving this epistle had practiced the Levitical sacrifices at the temple in Jerusalem. Jews living in exile had substituted the synagogue for the temple but still felt a deep attraction to the temple worship. Some had the means to make regular pilgrimages to the temple in Jerusalem. The writer of this epistle emphasized the superiority of Christianity over Judaism and the superiority of Christ’s once-for-all sacrifice over the repeated and imperfect Levitical sacrifices observed in the temple.

Historical and Theological Themes

Since the book of Hebrews is grounded in the work of the Levitical priesthood, an understanding of the book of Leviticus is essential for properly interpreting Hebrews. Israel’s sin had continually interrupted God’s fellowship with His chosen and covenant people, Israel. Therefore, He graciously and sovereignly established a system of sacrifices that symbolically represented the inner repentance of sinners and His divine forgiveness. However, the need for sacrifices never ended because the people and priests continued to sin. The need of all mankind was for a perfect priest and a perfect sacrifice that would once and for all actually remove sin. God’s provision for that perfect priest and sacrifice in Christ is the central message of Hebrews.

The epistle to the Hebrews is a study in contrast, between the imperfect and incomplete provisions of the Old Covenant, given under Moses, and the infinitely better provisions of the New Covenant offered by the perfect High-Priest, God’s only Son and the Messiah, Jesus Christ. Included in the “better” provisions are: a better hope, testament, promise, sacrifice, substance, country, and resurrection. Those who belong to the New Covenant dwell in a completely new and heavenly atmosphere, they worship a heavenly Savior, have a heavenly calling, receive a heavenly gift, are citizens of a heavenly country, look forward to a heavenly Jerusalem, and have their very names written in heaven.

One of the key theological themes in Hebrews is that all believers now have direct access to God under the New Covenant and, therefore, may approach the throne of God boldly (4:16; 10:22). One’s hope is in the very presence of God, into which he follows the Savior (6:19, 20; 10:19, 20). The primary teaching symbolized by the tabernacle service was that believers under the covenant of law did not have direct access to the presence of God (9:8), but were shut out of the Holy of Holies. The book of Hebrews may briefly be summarized in this way: Believers in Jesus Christ, as God’s perfect sacrifice for sin, have the perfect High-Priest through whose ministry everything is new and better than under the covenant of law.

This epistle is more than a doctrinal treatise, however. It is intensely practical in its application to everyday living (see chap. 13). The writer himself even refers to his letter as a “word of exhortation” (13:22; cf. Acts 13:15). Exhortations designed to stir the readers into action are found throughout the text. Those exhortations are given in the form of 6 warnings:

• Warning against drifting from “the things we have heard” (2:1-4)

• Warning against disbelieving the “voice” of God (3:7-14)

• Warning against degenerating from “the elementary principles of Christ” (5:11-6:20)

• Warning against despising “the knowledge of the truth” (10:26-39)

• Warning against devaluing “the grace of God” (12:15-17)

• Warning against departing from Him “who speaks” (12:25-29)

Another significant aspect of this epistle is its clear exposition of selected OT passages. The writer was clearly a skilled expositor of the Word of God. His example is instructive for preachers and teachers:

• 1:1-2:4 Exposition of verses from Pss.; 2 Sam. 7; Deut. 32

• 2:5-18 Exposition of Ps. 8:4-6

• 3:1-4:13 Exposition of Ps. 95:7-11

• 4:14-7:28 Exposition of Ps. 110:4

• 8:1-10:18 Exposition of Jer. 31:31-34

• 10:32-12:3 Exposition of Hab. 2:3, 4

• 12:4-13 Exposition of Prov. 3:11, 12

• 12:18-29 Exposition of Ex. 19, 20

Interpretive Challenges

A proper interpretation of this epistle requires the recognition that it addresses 3 distinct groups of Jews: 1) believers; 2) unbelievers who were intellectually convinced of the gospel; and 3) unbelievers who were attracted by the gospel and the person of Christ but who had reached no final conviction about Him. Failure to acknowledge these groups leads to interpretations inconsistent with the rest of Scripture.

The primary group addressed were Hebrew Christians who suffered rejection and persecution by fellow Jews (10:32-34), although none as yet had been martyred (12:4). The letter was written to give them encouragement and confidence in Christ, their Messiah and High-Priest. They were an immature group of believers who were tempted to hold on to the symbolic and spiritually powerless rituals and traditions of Judaism.

The second group addressed were Jewish unbelievers who were convinced of the basic truths of the gospel but who had not placed their faith in Jesus Christ as their own Savior and Lord. They were intellectually persuaded but spiritually uncommitted. These unbelievers are addressed in such passages as 2:1-3; 6:4-6; 10:26-29; and 12:15-17.

The third group addressed were Jewish unbelievers who were not convinced of the gospel’s truth but had had some exposure to it. Chapter 9 is largely devoted to them (see especially vv. 11, 14, 15, 27, 28).

By far, the most serious interpretive challenge is found in 6:4-6. The phrase “once enlightened” is often taken to refer to Christians, and the accompanying warning taken to indicate the danger of losing their salvation if “they fall away” and “crucify again for themselves the Son of God.” But there is no mention of their being saved and they are not described with any terms that apply only to believers (such as holy, born again, righteous, or saints). This problem arises from inaccurately identifying the spiritual condition of the ones being addressed. In this case, they were unbelievers who had been exposed to God’s redemptive truth, and perhaps made a profession of faith, but had not exercised genuine saving faith. In 10:26, the reference once again is to apostate Christians, not to genuine believers who are often incorrectly thought to lose their salvation because of their sins.

Outline

I. The Superiority of Jesus Christ’s Position (1:1-4:13)

A. A Better Name (1:1-3)

B. Better Than the Angels (1:4-2:18)

1. A greater messenger (1:4–14)

2. A greater message (2:1–18)

a. A greater salvation (2:1-4)

b. A greater savior (2:5-18)

C. Better Than Moses (3:1-19)

D. A Better Rest (4:1-13)

II. The Superiority of Jesus Christ’s Priesthood (4:14-7:28)

A. Christ as High-Priest (4:14-5:10)

B. Exhortation to Full Commitment to Christ (5:11-6:20)

C. Christ’s Priesthood like Melchizedek’s (7:1-28)

III. The Superiority of Jesus Christ’s Priestly Ministry (8:1-10:18)

A. Through a Better Covenant (8:1-13)

B. In a Better Sanctuary (9:1-12)

C. By a Better Sacrifice (9:13-10:18)

IV. The Superiority of the Believer’s Privileges (10:19-12:29)

A. Saving Faith (10:19-25)

B. False Faith (10:26-39)

C. Genuine Faith (11:1-3)

D. Heroes of the Faith (11:4-40)

E. Persevering Faith (12:1-29)

V. The Superiority of Christian Behavior (13:1-21)

A. In Relation to Others (13:1-3)

B. In Relation to Ourselves (13:4-9)

C. In Relation to God (13:10-21)

Postscript (13:22-25)

The Epistle to the

HEBREWS

Hebrews 1

God’s Supreme Revelation

(cf. John 1:1–4)

1God, who 1at various times and ain various ways spoke in time past to the fathers by the prophets,

2has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the 2worlds;

3bwho being the brightness of His glory and the express cimage of His person, and dupholding all things by the word of His power, ewhen He had 3by Himself 4purged 5our sins, fsat down at the right hand of the Majesty on high,

4having become so much better than the angels, as gHe has by inheritance obtained a more excellent name than they.

The Son Exalted Above Angels

5For to which of the angels did He ever say:

h“You are My Son,

Today I have begotten You”?

And again:

i“I will be to Him a Father,

And He shall be to Me a Son”?

6But when He again brings jthe firstborn into the world, He says:

k“Let all the angels of God worship Him.”

7And of the angels He says:

l“Who makes His angels spirits

And His ministers a flame of fire.”

8But to the Son He says:

m“Your throne, O God, is forever and ever;

A 6scepter of righteousness is the scepter of Your kingdom.

9You have loved righteousness and hated lawlessness;

Therefore God, Your God, nhas anointed You

With the oil of gladness more than Your companions.”

10And:

o“You, LORD, in the beginning laid the foundation of the earth,

And the heavens are the work of Your hands.

11p They will perish, but You remain;

And qthey will all grow old like a garment;

12Like a cloak You will fold them up,

And they will be changed.

But You are the rsame,

And Your years will not fail.”

13But to which of the angels has He ever said:

s“Sit at My right hand,

Till I make Your enemies Your footstool”?

14tAre they not all ministering spirits sent forth to minister for those who will uinherit salvation?

Hebrews 2

Do Not Neglect Salvation

1Therefore we must give 1the more earnest heed to the things we have heard, lest we drift away.

2For if the word aspoken through angels proved steadfast, and bevery transgression and disobedience received a just 2reward,

3chow shall we escape if we neglect so great a salvation, dwhich at the first began to be spoken by the Lord, and was econfirmed to us by those who heard Him,

4fGod also bearing witness gboth with signs and wonders, with various miracles, and hgifts3 of the Holy Spirit, iaccording to His own will?

The Son Made Lower than Angels

(cf. Ps. 8:1–9)

5For He has not put jthe world to come, of which we speak, in subjection to angels.

6But one testified in a certain place, saying:

k“What is man that You are mindful of him,

Or the son of man that You take care of him?

7You have made him 4a little lower than the angels;

You have crowned him with glory and honor,

5 And set him over the works of Your hands.

8l You have put all things in subjection under his feet.”

For in that He put all in subjection under him, He left nothing that is not put under him. But now mwe do not yet see all things put under him.

9But we see Jesus, nwho was made 6a little lower than the angels, for the suffering of death ocrowned with glory and honor, that He, by the grace of God, might taste death pfor everyone.

Bringing Many Sons to Glory

10For it was fitting for Him, qfor whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation rperfect through sufferings.

11For sboth He who 7sanctifies and those who are being sanctified tare all of one, for which reason uHe is not ashamed to call them brethren,

12saying:

v“I will declare Your name to My brethren;

In the midst of the assembly I will sing praise to You.”

13And again:

w“I will put My trust in Him.”

And again:

x“Here am I and the children whom God has given Me.”

14Inasmuch then as the children have partaken of flesh and blood, He yHimself likewise shared in the same, zthat through death He might destroy him who had the power of adeath, that is, the devil,

15and release those who bthrough fear of death were all their lifetime subject to bondage.

16For indeed He does not 8give aid to angels, but He does 9give aid to the seed of Abraham.

17Therefore, in all things He had cto be made like His brethren, that He might be da merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.

18eFor in that He Himself has suffered, being 10tempted, He is able to aid those who are tempted.

Hebrews 3

The Son Was Faithful

1Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus,

2who was faithful to Him who appointed Him, as aMoses also was faithful in all His house.

3For this One has been counted worthy of more glory than Moses, inasmuch as bHe who built the house has more honor than the house.

4For every house is built by someone, but cHe who built all things is God.

5dAnd Moses indeed was faithful in all His house as ea servant, ffor a testimony of those things which would be spoken afterward,

6but Christ as ga Son over His own house, hwhose house we are iif we hold fast the confidence and the rejoicing of the hope 1firm to the end.

Be Faithful

(Ps. 95:7–11)

7Therefore, as jthe Holy Spirit says:

k“Today, if you will hear His voice,

8Do not harden your hearts as in the rebellion,

In the day of trial in the wilderness,

9Where your fathers tested Me, tried Me,

And saw My works forty years.

10Therefore I was angry with that generation,

And said, ‘They always go astray in their heart,

And they have not known My ways.’

11So I swore in My wrath,

‘They shall not enter My rest.’ ”

12Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God;

13but 2exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin.

14For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end,

15while it is said:

l“Today, if you will hear His voice,

Do not harden your hearts as in the rebellion.”

Failure of the Wilderness Wanderers

16mFor who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses?

17Now with whom was He angry forty years? Was it not with those who sinned, nwhose corpses fell in the wilderness?

18And oto whom did He swear that they would not enter His rest, but to those who did not obey?

19So we see that they could not enter in because of punbelief.

Hebrews 4

The Promise of Rest

1Therefore, since a promise remains of entering His rest, alet us fear lest any of you seem to have come short of it.

2For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, 1not being mixed with faith in those who heard it.

3For we who have believed do enter that rest, as He has said:

b“So I swore in My wrath,

‘They shall not enter My rest,’ ”

although the works were finished from the foundation of the world.

4For He has spoken in a certain place of the seventh day in this way: c“And God rested on the seventh day from all His works”;

5and again in this place: d“They shall not enter My rest.”

6Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience,

7again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said:

e“Today, if you will hear His voice,

Do not harden your hearts.”

8For if 2Joshua had fgiven them rest, then He would not afterward have spoken of another day.

9There remains therefore a rest for the people of God.

10For he who has entered His rest has himself also ceased from his works as God did from His.

The Word Discovers Our Condition

11gLet us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience.

12For the word of God is hliving and powerful, and isharper than any jtwo-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is ka discerner of the thoughts and intents of the heart.

13lAnd there is no creature hidden from His sight, but all things are mnaked and open to the eyes of Him to whom we must give account.

Our Compassionate High Priest

14Seeing then that we have a great nHigh Priest who has passed through the heavens, Jesus the Son of God, olet us hold fast our confession.

15For pwe do not have a High Priest who cannot sympathize with our weaknesses, but qwas in all points tempted as we are, ryet without sin.

16sLet us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

Hebrews 5

Qualifications for High Priesthood

1For every high priest taken from among men ais appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.

2He can 1have compassion on those who are ignorant and going astray, since he himself is also subject to bweakness.

3Because of this he is required as for the people, so also for chimself, to offer sacrifices for sins.

4And no man takes this honor to himself, but he who is called by God, just as dAaron was.

A Priest Forever

5eSo also Christ did not glorify Himself to become High Priest, but it was He who said to Him:

f“You are My Son,

Today I have begotten You.”

6As He also says in another place:

g“You are a priest forever

According to the order of Melchizedek”;

7who, in the days of His flesh, when He had hoffered up prayers and supplications, iwith vehement cries and tears to Him jwho was able to save Him from death, and was heard kbecause of His godly fear,

8though He was a Son, yet He learned lobedience by the things which He suffered.

9And mhaving been perfected, He became the author of eternal salvation to all who obey Him,

10called by God as High Priest n“according to the order of Melchizedek,”

11of whom owe have much to say, and hard to explain, since you have become pdull of hearing.

Spiritual Immaturity

12For though by this time you ought to be teachers, you need someone to teach you again the first principles of the 2oracles of God; and you have come to need qmilk and not solid food.

13For everyone who partakes only of milk is unskilled in the word of righteousness, for he is ra babe.

14But solid food belongs to those who are 3of full age, that is, those who by reason of 4use have their senses exercised sto discern both good and evil.

Hebrews 6

The Peril of Not Progressing

1Therefore, aleaving the discussion of the elementary principles of Christ, let us go on to 1perfection, not laying again the foundation of repentance from bdead works and of faith toward God,

2cof the doctrine of baptisms, dof laying on of hands, eof resurrection of the dead, fand of eternal judgment.

3And this 2we will do if God permits.

4For it is impossible for those who were once enlightened, and have tasted gthe heavenly gift, and hhave become partakers of the Holy Spirit,

5and have tasted the good word of God and the powers of the age to come,

63if they fall away, to renew them again to repentance, isince they crucify again for themselves the Son of God, and put Him to an open shame.

7For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, jreceives blessing from God;

8kbut if it bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned.

A Better Estimate

9But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner.

10For lGod is not unjust to forget myour work and 4labor of love which you have shown toward His name, in that you have nministered to the saints, and do minister.

11And we desire that each one of you show the same diligence oto the full assurance of hope until the end,

12that you do not become 5sluggish, but imitate those who through faith and patience pinherit the promises.

God’s Infallible Purpose in Christ

13For when God made a promise to Abraham, because He could swear by no one greater, qHe swore by Himself,

14saying, r“Surely blessing I will bless you, and multiplying I will multiply you.”

15And so, after he had patiently endured, he obtained the spromise.

16For men indeed swear by the greater, and tan oath for confirmation is for them an end of all dispute.

17Thus God, determining to show more abundantly to uthe heirs of promise vthe 6immutability of His counsel, 7confirmed it by an oath,

18that by two 8immutable things, in which it is impossible for God to wlie, we 9might have strong consolation, who have fled for refuge to lay hold of the hope xset before us.

19This hope we have as an anchor of the soul, both sure and steadfast, yand which enters the Presence behind the veil,

20zwhere the forerunner has entered for us, even Jesus, ahaving become High Priest forever according to the order of Melchizedek.

Hebrews 7

The King of Righteousness

(Gen. 14:17–20)

1For this aMelchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him,

2to whom also Abraham gave a tenth part of all, first being translated “king of righteousness,” and then also king of Salem, meaning “king of peace,”

3without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.

4Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the 1spoils.

5And indeed bthose who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham;

6but he whose genealogy is not derived from them received tithes from Abraham cand blessed dhim who had the promises.

7Now beyond all contradiction the lesser is blessed by the better.

8Here mortal men receive tithes, but there he receives them, eof whom it is witnessed that he lives.

9Even Levi, who receives tithes, paid tithes through Abraham, so to speak,

10for he was still in the loins of his father when Melchizedek met him.

Need for a New Priesthood

(Ps. 110:4)

11fTherefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron?

12For the priesthood being changed, of necessity there is also a change of the law.

13For He of whom these things are spoken belongs to another tribe, from which no man has 2officiated at the altar.

14For it is evident that gour Lord arose from hJudah, of which tribe Moses spoke nothing concerning 3priesthood.

15And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest

16who has come, not according to the law of a fleshly commandment, but according to the power of an endless life.

17For 4He testifies:

i“You are a priest forever

According to the order of Melchizedek.”

18For on the one hand there is an annulling of the former commandment because of jits weakness and unprofitableness,

19for kthe law made nothing 5perfect; on the other hand, there is the bringing in of la better hope, through which mwe draw near to God.

Greatness of the New Priest

20And inasmuch as He was not made priest without an oath

21(for they have become priests without an oath, but He with an oath by Him who said to Him:

n“The LORD has sworn

And will not relent,

‘You are a priest 6forever

According to the order of Melchizedek’ ”),

22by so much more Jesus has become a 7surety of a obetter covenant.

23Also there were many priests, because they were prevented by death from continuing.

24But He, because He continues forever, has an unchangeable priesthood.

25Therefore He is also pable to save 8to the uttermost those who come to God through Him, since He always lives qto make intercession for them.

26For such a High Priest was fitting for us, rwho is holy, 9harmless, undefiled, separate from sinners, sand has become higher than the heavens;

27who does not need daily, as those high priests, to offer up sacrifices, first for His town sins and then for the people’s, for this He did once for all when He offered up Himself.

28For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.

Hebrews 8

The New Priestly Service

1Now this is the main point of the things we are saying: We have such a High Priest, awho is seated at the right hand of the throne of the Majesty in the heavens,

2a Minister of bthe 1sanctuary and of cthe true tabernacle which the Lord erected, and not man.

3For devery high priest is appointed to offer both gifts and sacrifices. Therefore eit is necessary that this One also have something to offer.

4For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law;

5who serve fthe copy and gshadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, h“See that you make all things according to the pattern shown you on the mountain.”

6But now iHe has obtained a more excellent ministry, inasmuch as He is also Mediator of a jbetter covenant, which was established on better promises.

A New Covenant

(Jer. 31:31–34)

7For if that kfirst covenant had been faultless, then no place would have been sought for a second.

8Because finding fault with them, He says: l“Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah—

9“not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the LORD.

10“For this is the covenant that I will make with the house of Israel after those days, says the mLORD: I will put My laws in their mind and write them on their hearts; and nI will be their God, and they shall be My people.

11o“None of them shall teach his neighbor, and none his brother, saying, ‘Know the pLORD,’ for all shall know Me, from the least of them to the greatest of them.

12“For I will be merciful to their unrighteousness, qand their sins 2and their lawless deeds I will remember no more.”

13rIn that He says, “A new covenant,” He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.

Hebrews 9

The Earthly Sanctuary

(cf. Ex. 25:10–40)

1Then indeed, even the first covenant had ordinances of divine service and athe earthly sanctuary.

2For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the 1sanctuary;

3band behind the second veil, the part of the tabernacle which is called the Holiest of All,

4which had the cgolden censer and dthe ark of the covenant overlaid on all sides with gold, in which were ethe golden pot that had the manna, fAaron’s rod that budded, and gthe tablets of the covenant;

5and habove it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.

Limitations of the Earthly Service

6Now when these things had been thus prepared, ithe priests always went into the first part of the tabernacle, performing the services.

7But into the second part the high priest went alone jonce a year, not without blood, which he offered for khimself and for the people’s sins committed in ignorance;

8the Holy Spirit indicating this, that lthe way into the Holiest of All was not yet made manifest while the first tabernacle was still standing.

9It was symbolic for the present time in which both gifts and sacrifices are offered mwhich cannot make him who performed the service perfect in regard to the conscience—

10concerned only with nfoods and drinks, ovarious 2washings, pand fleshly ordinances imposed until the time of reformation.

The Heavenly Sanctuary

11But Christ came as High Priest of qthe good things 3to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation.

12Not rwith the blood of goats and calves, but swith His own blood He entered the Most Holy Place tonce for all, uhaving obtained eternal redemption.

13For if vthe blood of bulls and goats and wthe ashes of a heifer, sprinkling the unclean, 4sanctifies for the 5purifying of the flesh,

14how much more shall the blood of Christ, who through the eternal Spirit offered Himself without 6spot to God, xcleanse your conscience from ydead works zto serve the living God?

15And for this reason aHe is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that bthose who are called may receive the promise of the eternal inheritance.

The Mediator’s Death Necessary

16For where there is a testament, there must also of necessity be the death of the testator.

17For ca testament is in force after men are dead, since it has no power at all while the testator lives.

18dTherefore not even the first covenant was dedicated without blood.

19For when Moses had spoken every 7precept to all the people according to the law, ehe took the blood of calves and goats, fwith water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people,

20saying, g“This is the hblood of the covenant which God has commanded you.”

21Then likewise ihe sprinkled with blood both the tabernacle and all the vessels of the ministry.

22And according to the law almost all things are 8purified with blood, and jwithout shedding of blood there is no 9remission.

Greatness of Christ’s Sacrifice

23Therefore it was necessary that kthe copies of the things in the heavens should be 10purified with these, but the heavenly things themselves with better sacrifices than these.

24For lChrist has not entered the holy places made with hands, which are 11copies of mthe true, but into heaven itself, now nto appear in the presence of God for us;

25not that He should offer Himself often, as othe high priest enters the Most Holy Place every year with blood of another—

26He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself.

27pAnd as it is appointed for men to die once, qbut after this the judgment,

28so rChrist was soffered once to bear the sins tof many. To those who ueagerly wait for Him He will appear a second time, apart from sin, for salvation.

Hebrews 10

Animal Sacrifices Insufficient

1For the law, having a ashadow of the good things to come, and not the very image of the things, bcan never with these same sacrifices, which they offer continually year by year, make those who approach perfect.

2For then would they not have ceased to be offered? For the worshipers, once 1purified, would have had no more consciousness of sins.

3But in those sacrifices there is a reminder of sins every year.

4For cit is not possible that the blood of bulls and goats could take away sins.

Christ’s Death Fulfills God’s Will

(cf. Ps. 40:6–8)

5Therefore, when He came into the world, He said:

d“Sacrifice and offering You did not desire,

But a body You have prepared for Me.

6In burnt offerings and sacrifices for sin

You had no pleasure.

7Then I said, ‘Behold, I have come—

In the volume of the book it is written of Me—

To do Your will, O God.’ ”

8Previously saying, “Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them” (which are offered according to the law),

9then He said, “Behold, I have come to do Your will, 2O God.” He takes away the first that He may establish the second.

10eBy that will we have been 3sanctified fthrough the offering of the body of Jesus Christ once for all.

Christ’s Death Perfects the Sanctified

11And every priest stands gministering daily and offering repeatedly the same sacrifices, which can never take away sins.

12hBut this Man, after He had offered one sacrifice for sins forever, sat down iat the right hand of God,

13from that time waiting jtill His enemies are made His footstool.

14For by one offering He has perfected forever those who are being 4sanctified.

15But the Holy Spirit also witnesses to us; for after He had said before,

16k“This is the covenant that I will make with them after those days, says the LORD: I will put My laws into their hearts, and in their minds I will write them,”

17then He adds, l“Their sins and their lawless deeds I will remember no more.”

18Now where there is 5remission of these, there is no longer an offering for sin.

Hold Fast Your Confession

19Therefore, brethren, having mboldness6 to enter nthe Holiest by the blood of Jesus,

20by a new and oliving way which He consecrated for us, through the veil, that is, His flesh,

21and having a High Priest over the house of God,

22let us pdraw near with a true heart qin full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water.

23Let us hold fast the confession of our hope without wavering, for rHe who promised is faithful.

24And let us consider one another in order to stir up love and good works,

25snot forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and tso much the more as you see uthe Day approaching.

The Just Live by Faith

26For vif we sin willfully wafter we have received the knowledge of the truth, there xno longer remains a sacrifice for sins,

27but a certain fearful expectation of judgment, and yfiery indignation which will devour the adversaries.

28Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three zwitnesses.

29aOf how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, bcounted the blood of the covenant by which he was sanctified a common thing, cand insulted the Spirit of grace?

30For we know Him who said, d“Vengeance is Mine, I will repay,” 7says the Lord. And again, e“The LORD will judge His people.”

31fIt is a fearful thing to fall into the hands of the living God.

32But grecall the former days in which, after you were 8illuminated, you endured a great struggle with sufferings:

33partly while you were made ha spectacle both by reproaches and tribulations, and partly while iyou became companions of those who were so treated;

34for you had compassion on 9me jin my chains, and kjoyfully accepted the plundering of your 10goods, knowing that lyou have a better and an enduring possession for yourselves 11in heaven.

35Therefore do not cast away your confidence, mwhich has great reward.

36nFor you have need of endurance, so that after you have done the will of God, oyou may receive the promise:

37“For pyet a little while,

And qHe12 who is coming will come and will not 13tarry.

38Now rthe14 just shall live by faith;

But if anyone draws back,

My soul has no pleasure in him.”

39But we are not of those swho draw back to 15perdition, but of those who tbelieve to the saving of the soul.

Hebrews 11

By Faith We Understand

1Now faith is the 1substance of things hoped for, the 2evidence aof things not seen.

2For by it the elders obtained a good testimony.

3By faith we understand that bthe 3worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.

Faith at the Dawn of History

(Gen. 4:1–16; 5:18–24; 6:5—8:22)

4By faith cAbel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still dspeaks.

5By faith Enoch was taken away so that he did not see death, e“and was not found, because God had taken him”; for before he was taken he had this testimony, that he pleased God.

6But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.

7By faith fNoah, being divinely warned of things not yet seen, moved with godly fear, gprepared an ark for the saving of his household, by which he condemned the world and became heir of hthe righteousness which is according to faith.

Faithful Abraham

(Gen. 15:1–6; 21:1–7)

8By faith iAbraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going.

9By faith he dwelt in the land of promise as in a foreign country, jdwelling in tents with Isaac and Jacob, kthe heirs with him of the same promise;

10for he waited for lthe city which has foundations, mwhose builder and maker is God.

11By faith nSarah herself also received strength to conceive seed, and oshe4 bore a child when she was past the age, because she judged Him pfaithful who had promised.

12Therefore from one man, and him as good as qdead, were born as many as the rstars of the sky in multitude—innumerable as the sand which is by the seashore.

The Heavenly Hope

13These all died in faith, snot having received the tpromises, but uhaving seen them afar off 5were assured of them, embraced them and vconfessed that they were strangers and pilgrims on the earth.

14For those who say such things wdeclare plainly that they seek a homeland.

15And truly if they had called to mind xthat country from which they had come out, they would have had opportunity to return.

16But now they desire a better, that is, a heavenly country. Therefore God is not ashamed yto be called their God, for He has zprepared a city for them.

The Faith of the Patriarchs

(Gen. 22:1–14; 48:8–16; 50:22–25)

17By faith Abraham, awhen he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son,

186of whom it was said, b“In Isaac your seed shall be called,”

19concluding that God cwas able to raise him up, even from the dead, from which he also received him in a figurative sense.

20By faith dIsaac blessed Jacob and Esau concerning things to come.

21By faith Jacob, when he was dying, eblessed each of the sons of Joseph, and worshiped, leaning on the top of his staff.

22By faith fJoseph, when he was dying, made mention of the departure of the children of Israel, and gave instructions concerning his bones.

The Faith of Moses

(Ex. 2:1–10; 12:31–51)

23By faith gMoses, when he was born, was hidden three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king’s hcommand.

24By faith iMoses, when he became of age, refused to be called the son of Pharaoh’s daughter,

25choosing rather to suffer affliction with the people of God than to enjoy the 7passing pleasures of sin,

26esteeming jthe 8reproach of Christ greater riches than the treasures 9in Egypt; for he looked to the kreward.

27By faith lhe forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible.

28By faith mhe kept the Passover and the sprinkling of blood, lest he who destroyed the firstborn should touch them.

29By faith nthey passed through the Red Sea as by dry land, whereas the Egyptians, attempting to do so, were drowned.

By Faith They Overcame

30By faith othe walls of Jericho fell down after they were encircled for seven days.

31By faith pthe harlot Rahab did not perish with those who 10did not believe, when qshe had received the spies with peace.

32And what more shall I say? For the time would fail me to tell of rGideon and sBarak and tSamson and uJephthah, also of vDavid and wSamuel and the prophets:

33who through faith subdued kingdoms, worked righteousness, obtained promises, xstopped the mouths of lions,

34yquenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, became valiant in battle, turned to flight the armies of the aliens.

35zWomen received their dead raised to life again. Others were atortured, not accepting deliverance, that they might obtain a better resurrection.

36Still others had trial of mockings and scourgings, yes, and bof chains and imprisonment.

37cThey were stoned, they were sawn in two, 11were tempted, were slain with the sword. dThey wandered about ein sheepskins and goatskins, being destitute, afflicted, tormented—

38of whom the world was not worthy. They wandered in deserts and mountains, fin dens and caves of the earth.

39And all these, ghaving obtained a good testimony through faith, did not receive the promise,

40God having provided something better for us, that they should not be hmade perfect apart from us.

Hebrews 12

The Race of Faith

1Therefore we also, since we are surrounded by so great a cloud of witnesses, alet us lay aside every weight, and the sin which so easily ensnares us, and blet us run cwith endurance the race that is set before us,

2looking unto Jesus, the 1author and 2finisher of our faith, dwho for the joy that was set before Him eendured the cross, despising the shame, and fhas sat down at the right hand of the throne of God.

The Discipline of God

(Prov. 3:11, 12)

3gFor consider Him who endured such hostility from sinners against Himself, hlest you become weary and discouraged in your souls.

4iYou have not yet resisted to bloodshed, striving against sin.

5And you have forgotten the exhortation which speaks to you as to sons:

j“My son, do not despise the 3chastening of the LORD,

Nor be discouraged when you are rebuked by Him;

6For kwhom the LORD loves He chastens,

And scourges every son whom He receives.”

7lIf4 you endure chastening, God deals with you as with sons; for what mson is there whom a father does not chasten?

8But if you are without chastening, nof which all have become partakers, then you are illegitimate and not sons.

9Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to othe Father of spirits and live?

10For they indeed for a few days chastened us as seemed best to them, but He for our profit, pthat we may be partakers of His holiness.

11Now no 5chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields qthe peaceable fruit of righteousness to those who have been trained by it.

Renew Your Spiritual Vitality

(Gen. 25:29–34; 27:30–40)

12Therefore rstrengthen the hands which hang down, and the feeble knees,

13and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed.

14sPursue peace with all people, and holiness, twithout which no one will see the Lord:

15looking carefully lest anyone ufall short of the grace of God; lest any vroot of bitterness springing up cause trouble, and by this many become defiled;

16lest there be any wfornicator or 6profane person like Esau, xwho for one morsel of food sold his birthright.

17For you know that afterward, when he wanted to inherit the blessing, he was yrejected, for he found no place for repentance, though he sought it diligently with tears.

The Glorious Company

18For you have not come 7to zthe mountain that may be touched and that burned with fire, and to blackness and 8darkness and tempest,

19and the sound of a trumpet and the voice of words, so that those who heard it abegged that the word should not be spoken to them anymore.

20(For they could not endure what was commanded: b“And if so much as a beast touches the mountain, it shall be stoned 9or shot with an arrow.”

21And so terrifying was the sight that Moses said, c“I am exceedingly afraid and trembling.”)

22But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels,

23to the 10general assembly and church of dthe firstborn ewho are registered in heaven, to God fthe Judge of all, to the spirits of just men gmade perfect,

24to Jesus hthe Mediator of the new covenant, and to ithe blood of sprinkling that speaks better things jthan that of Abel.

Hear the Heavenly Voice

25See that you do not refuse Him who speaks. For kif they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven,

26whose voice then shook the earth; but now He has promised, saying, l“Yet once more I 11shake not only the earth, but also heaven.”

27Now this, “Yet once more,” indicates the mremoval of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain.

28Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we 12may nserve God acceptably with reverence and godly fear.

29For oour God is a consuming fire.

Hebrews 13

Concluding Moral Directions

1Let abrotherly love continue.

2bDo not forget to entertain strangers, for by so doing csome have unwittingly entertained angels.

3dRemember the prisoners as if chained with them—those who are mistreated—since you yourselves are in the body also.

4eMarriage is honorable among all, and the bed undefiled; fbut fornicators and adulterers God will judge.

5Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, g“I will never leave you nor forsake you.”

6So we may boldly say:

h“The LORD is my helper;

I will not fear.

What can man do to me?”

Concluding Religious Directions

7Remember those who 1rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct.

8Jesus Christ is ithe same yesterday, today, and forever.

9Do not be carried 2about with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them.

10We have an altar from which those who serve the tabernacle have no right to eat.

11For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp.

12Therefore Jesus also, that He might 3sanctify the people with His own blood, suffered outside the gate.

13Therefore let us go forth to Him, outside the camp, bearing jHis reproach.

14For here we have no continuing city, but we seek the one to come.

15kTherefore by Him let us continually offer lthe sacrifice of praise to God, that is, mthe fruit of our lips, 4giving thanks to His name.

16nBut do not forget to do good and to share, for owith such sacrifices God is well pleased.

17pObey those who 5rule over you, and be submissive, for qthey watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.

Prayer Requested

18rPray for us; for we are confident that we have sa good conscience, in all things desiring to live honorably.

19But I especially urge you to do this, that I may be restored to you the sooner.

Benediction, Final Exhortation, Farewell

20Now may tthe God of peace uwho brought up our Lord Jesus from the dead, vthat great Shepherd of the sheep, wthrough the blood of the everlasting covenant,

21make you 6complete in every good work to do His will, xworking in 7you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.

22And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words.

23Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly.

24Greet all those who 8rule over you, and all the saints. Those from Italy greet you.

25Grace be with you all. Amen.

Hebrews Commentaries

Hebrews 1

1:1 various times. The meaning is “many portions” (as of books). Over the course of possibly 1,800 years (from Job, ca. 2200 B.C. [?] to Nehemiah, ca. 400 B.C.) the OT was written in 39 different books reflecting different historical times, locations, cultures, and situations. various ways. These included visions, symbols, and parables, written in both poetry and prose. Though the literary form and style varied, it was always God’s revelation of what He wanted His people to know. The progressive revelation of the OT described God’s program of redemption (1 Pet. 1:10–12) and His will for His people (Rom. 15:4; 2 Tim. 3:16, 17).

1:2 last days. Jews understood the “last days” to mean the time when Messiah (Christ) would come (cf. Num. 24:14; Jer. 33:14–16; Mic. 5:1, 2; Zech. 9:9, 16). The fulfillment of the messianic prophecies commenced with the advent of the Messiah. Since He came, it has been the “last days”(cf. 1 Cor. 10:11; James 5:3; 1 Pet. 1:20; 4:7; 1 John 2:18). In the past God gave revelation through His prophets, but in these times, beginning with the Messiah’s advent, God spoke the message of redemption through the Son. heir. Everything that exists will ultimately come under the control of the Son of God, the Messiah (cf. Pss. 2:8, 9; 89:27; Rom. 11:36; Col. 1:16). This “inheritance” is the full extension of the authority which the Father has given to the Son (cf. Dan. 7:13, 14; Matt. 28:18), as the “firstborn” (see note on v. 6). worlds. The word can also be translated “ages.” It refers to time, space, energy, and matter—the entire universe and everything that makes it function (cf. John 1:3).

1:3 brightness. The term is used only here in the NT. It expresses the concept of sending forth light or shining (cf. John 8:12; 2 Cor. 4:4, 6). The meaning of “reflection” is not appropriate here. The Son is not just reflecting God’s glory, He is God and radiates His own essential glory. express image of His person. The term translated “express image” is used only here in the NT. In extrabiblical literature, it was employed for an engraving on wood, an etching in metal, a brand on animal hide, an impression in clay, and a stamped image on coins. “Person” is a word expressing nature, being, or essence. The Son is the perfect imprint, the exact representation of the nature and essence of God in time and space (cf. John 14:9; Col. 1:15; 2:9). upholding. The universe and everything in it is constantly sustained by the Son’s powerfully effective word (Col. 1:17). The term also conveys the concept of movement or progress—the Son of God directs all things toward the consummation of all things according to God’s sovereign purpose. He who spoke all things into existence also sustains His creation and consummates His purpose by His word. purged our sins. By the substitutionary sacrifice of Himself on the cross (cf. Titus 2:14; Rev. 1:5). sat down at the right hand. The right hand is the place of power, authority, and honor (cf. v. 13; Rom. 8:34; 1 Pet. 3:22). It is also the position of subordination, implying that the Son is under the authority of the Father (cf. 1 Cor. 15:27, 28). The seat that Christ has taken is the throne of God (8:1; 10:12; 12:2) where He rules as sovereign Lord. This depicts a victorious Savior, not a defeated martyr. While the primary thrust of this phrase is the enthronement of Christ, His sitting might also imply the completion of His atoning work.

1:4 having become. The Gr. verb used here refers to a change of state, not a change of existence. The Son in His divine essence has eternally existed, but for a while He was made lower than the angels (2:9) and afterward was exalted to an infinitely higher position by virtue of what He had accomplished in His redemptive work (see notes on Phil. 2:9–11). angels. Spirit beings created by God to minister to Him and do His bidding. The Jews held angels in very high regard as the highest beings next to God. The sect of Judaism which had established a community at Qumran taught that the archangel Michael’s authority rivaled or surpassed that of the Messiah. The writer of Hebrews clearly disclaims any such concept. The Son of God is superior to the angels. more excellent name. That name is Lord (see notes on Phil. 2:9–11). No angel is Sovereign Lord (vv. 6, 13, 14).

1:5 Quoting from Ps. 2:7 and 2 Sam. 7:14, the writer presents the unique relationship which the Son has with the Father. No angel ever experienced such a relationship. Son. A title of Christ expressing the voluntary submission of the Second Person of the Godhead to the First Person for the purpose of fulfilling the program of redemption established in eternity past (see note on 2 Tim. 1:9). Cf. vv. 2, 8; 3:6; 4:14; 5:5, 8; 6:6; 7:3, 28; 10:29; 11:17 and many other references in the NT. His sonship was also expressed in the OT (cf. Ps. 2:12; Prov. 30:4). The word “today” indicates that God’s Son was born in a point of time. He was always God, but He demonstrated His role as Son in space and time at His incarnation and was affirmed as such by His resurrection (Rom. 4:1).

1:6 again. This adverb can be taken with “brings” as a reference to the second coming of Christ or with “says” to indicate yet another quotation from the OT (“and again, when He brings the firstborn into the world, He says”; cf. v. 5; 2:13). The NKJV has chosen the former sense. firstborn. See notes on Rom. 8:29; Col. 1:15, where it refers to prominence of position or title, not to the order of time. Christ was not the first to be born on the earth, but He holds the highest position of sovereignty. As “firstborn” He is also set apart to the service of God and, being preeminent, is entitled to the inheritance (cf. v. 2; Gen. 43:33; Ex. 13:2; 22:29; Deut. 21:17; Ps. 89:27). Let all the angels. Quoted from the LXX translation of Deut. 32:43 (cf. Ps. 97:7). Since the angels are commanded to worship the Messiah, the Messiah must be superior to them. Five of the 7 OT passages quoted in this first chapter of Hebrews are in contexts related to the Davidic Covenant, which emphasizes the concepts of sonship, kingship, and kingdom. Although Deut. 32:43 is not in a Davidic Covenant context, it has an affinity to the teaching of Ps. 89:6 (a psalm of the Davidic Covenant), which declares that the heavenly beings themselves must recognize the lordship of God. Reference is made to “the firstborn” in the introduction to the Deuteronomy quote. In addition, “firstborn” is mentioned in Ps. 89:27.

1:7 of the angels. The writer continues biblical proofs that the angels are subservient to the Son of God by citing Ps. 104:4. This is the only one of the 7 OT quotations in chap. 1 which has no connection at all to the Davidic Covenant. The quote merely defines the primary nature and purpose of angels.

1:8, 9 He says. Quoting from Ps. 45:6, 7, the writer argues for the deity and the lordship of the Son over creation (cf. v. 3). The text is all the more significant since the declaration of the Son’s deity is presented as the words of the Father Himself (cf. Is. 9:6; Jer. 23:5, 6; John 5:18; Titus 2:13; 1 John 5:20). It is clear that the writer of Hebrews had the 3 messianic offices in mind: Prophet (v. 1), Priest (v. 3), and King (vv. 3, 8). Induction into those 3 offices required anointing (v. 9). The title Messiah (Christ) means “anointed one” (cf. Is. 61:1–3; Luke 4:16–21).

1:9 companions. The term is used only in Hebrews (3:1, 14; 6:4; 12:8) and in Luke 5:7. In this occurrence, it might refer to angels or to other men who were similarly anointed for their offices: the OT prophets, priests, and kings. If the “oil of gladness” is the same as “oil of joy” referred to in Is. 61:3, the reference would clearly be to those who had mourned in Zion but who would one day be clothed with praise and called “trees of righteousness”—references to men, not angels. No matter how noble such men were, Christ is superior.

1:10–12 Quoted from Ps. 102:25–27. The Son who created the universe (John 1:1–3), one day will destroy the heavens and earth that He created (see notes on 2 Pet. 3:10–12), but He remains unchanged. Immutability is yet another characteristic of the divine essence. Once again the OT testifies of the Son’s deity.

1:13, 14 The writer re-emphasizes the lordship of the Son by quoting Ps. 110:1. While Christ’s destiny is to reign (cf. v. 3; Matt. 22:44; Acts 2:35), the angels’ destiny is to serve the recipients of salvation (see note on 1 Cor. 6:3). This is the seventh and final quotation from the OT to bolster the argument that as Son and Lord the Messiah is superior to the angels.

1:13 enemies Your footstool. This quote from Ps. 110:1 is repeated in the NT at 10:13; Matt. 22:44; Mark 12:36; Luke 20:43; Acts 2:35, and expresses the sovereignty of Christ over all (cf. Phil. 2:10).

1:14 See note on Matt. 18:10.

Hebrews 2

2:1–4 In order to drive home the importance of the superiority of the Son of God over angels, the writer urges the readers to respond. “We” includes all those who are Hebrews. Some had given intellectual assent to the doctrine of Messiah’s superiority to the angels, but had not yet committed themselves to Him as God and Lord. He deserves their worship as much as He deserves the worship of the angels.

2:1 earnest heed…drift away. Both phrases have nautical connotations. The first refers to mooring a ship, tying it up at the dock. The second was often used of a ship that had been allowed to drift past the harbor. The warning is to secure oneself to the truth of the gospel, being careful not to pass by the only harbor of salvation. The closest attention must be paid to these very serious matters of the Christian faith. The readers in their tendency to apathy are in danger of making shipwreck of their lives (cf. 6:19; see note on 1 Tim. 1:19).

2:2 if. The Gr. term assumes a fulfilled condition and here carries the idea: “In view of the fact that….” angels. Angels were instrumental in bringing God’s law to His people at Mt. Sinai (cf. Deut. 33:1, 2; Ps. 68:17; Acts 7:38, 53; Gal. 3:19). transgression and disobedience. The former means to step across the line, in an overt sin of commission. The latter carries the idea of shutting one’s ears to God’s commands, thereby committing a sin of omission. Both are willful, serious, and require just judgment.

2:3 how shall we escape. If disobedience to the older covenant of law brought swift judgment, how much more severe will be the judgment of disobedience to the New Covenant gospel of salvation, which was mediated by the Son who is superior to the angels (cf. Matt. 10:14, 15; 11:20–24)? The messenger and message of the New Covenant are greater than the messengers and message of the older covenant. The greater the privilege, the greater the punishment for disobedience or neglect (10:29; cf. Luke 12:47). by those who heard Him. This phrase reveals the succession of evangelism. That generation of Hebrews would not have heard if the previous generation of witnesses had not passed the message along (cf. 1 Tim. 2:5–7).

2:4 signs…wonders…miracles…gifts. The supernatural powers demonstrated by Jesus and by His apostles were the Father’s divine confirmation of the gospel of Jesus Christ, His Son (cf. John 10:38; Acts 2:22; Rom. 15:19; 1 Cor. 14:22; see note on 2 Cor. 12:12). This authentication of the message was the purpose of such miraculous deeds. the Holy Spirit. The epistle’s first reference to the Holy Spirit refers in passing to His ministry of confirming the message of salvation by means of miraculous gifts. Mentioned elsewhere in the epistle are the Holy Spirit’s involvement in the revelation of Scripture (3:7; 10:15), in teaching (9:8), in pre-salvation operations (6:4, perhaps His convicting work; 10:29, common grace), and in ministry to Christ (9:14).

2:5 world. The term refers to the inhabited earth. The reference is to the great millennial kingdom (cf. Zech. 14:9; Rev. 20:1–5). Angels will not reign over the messianic kingdom.

2:6–8 Quoted from Ps. 8:4–6 (cf. 1 Cor. 15:27, 28; Eph. 1:22).

2:6 in a certain place. This is not an indication that the writer was ignorant of the source of the quotation that follows. The location of the quotation is not as significant as its divine authorship. Perhaps it is significant that the author of Hebrews is not identified either. The writer may have desired that his readers understand that the Holy Spirit is the real author of all Scripture (cf. 2 Tim. 3:16; 2 Pet. 1:21). man…son of man. Both refer to mankind, not to Christ. The passage asks why God would ever bother with man. As the following verses demonstrate (vv. 9, 10), the incarnation of Christ is the greatest proof of God’s love and regard for mankind. Christ was not sent in the form of an angel. He was sent in the form of a man.

2:7 angels. Angels were given supernatural powers by the Creator. They have continual access to the throne of God (cf. Job 1:6; 2:1; Rev. 5:11) and are not subject to death.

2:8 subjection. In spite of the superiority of angels to mankind, God had originally placed the administration of the earth into the hands of mankind (Gen. 1:26–28). Due to the Fall (Gen. 3), however, mankind has been incapable of fulfilling that divinely ordained position.

2:9 glory and honor. Because Jesus “became obedient to the point of death…God also has highly exalted Him” (Phil. 2:8, 9). By His redemptive work, Christ has fulfilled all that is required as the supreme representative of mankind. By His incarnation, substitutionary sacrifice, and victory over sin and death (cf. Rom. 6:23; 1 John 4:10), He has fulfilled man’s original purpose. As the Second Adam (1 Cor. 15:47), He was for a short time lower than the angels. Now He has glory and honor, and all things (including angels) are subject to Him. taste death for everyone. Everyone who believes, that is. The death of Christ can only be applied in its efficacy to those who come to God repentantly in faith, asking for saving grace and forgiveness of sins. See notes on 2 Cor. 5:21; 1 Tim. 2:6; 4:10; Titus 2:11.

2:10 fitting. What God did through the humiliation of Jesus Christ was perfectly consistent with His sovereign righteousness and holiness. Without Christ’s humiliation and suffering, there could be no redemption. Without redemption, there could be no glorification (cf. Rom. 8:18, 29, 30). captain. The term is also used in 12:2 and Acts 5:31. It could be translated “pioneer,” “leader,” or “originator.” Christ is the source (cf. “author” in 5:9, which has the meaning of cause), the initiator, and the leader in regard to salvation. He has led the way into heaven as our forerunner (6:20). perfect. In His divine nature, Christ was already perfect. However, His human nature was perfected through obedience, including suffering in order that He might be an understanding High-Priest, an example for believers (cf. 5:8, 9; 7:25–28; Phil. 2:8; 1 Pet. 2:21), and establish the perfect righteousness (Matt. 3:15) to be imputed to believers (2 Cor. 5:21; Phil. 3:8, 19).

2:11 sanctifies. Sanctification sets a person apart for service through purification from sin and conformity to the holiness of God (cf. 10:10).

2:12 My brethren. Quoted from Ps. 22:22. Jesus had taught that those who do the will of the Father in obedience to His word are His brothers and mother (Matt. 12:50; Luke 8:21). He never directly referred to His disciples by the title of “brethren” until after His resurrection (Matt. 28:10; John 20:17). Not until He had paid the price for their salvation, did they truly become His spiritual brothers and sisters. The use of the term demonstrates His full identification with mankind in order to provide complete redemption (Phil. 2:7–9).

2:13 The citation of Is. 8:17, 18 (cf. 2 Sam. 22:3) emphasizes the point made in vv. 9–11: that Christ had fully identified Himself with mankind by taking a human nature. He demonstrated the reality of His human nature by His reliance upon God during His earthly sojourn.

2:14 partaken…shared. The Gr. word for “partaken” means fellowship, communion, or partnership. “Shared” means to take hold of something that is not related to one’s own kind. The Son of God was not by nature “flesh and blood,” but took upon Himself that nature for the sake of providing redemption for mankind. death…power of death. This is the ultimate purpose of the incarnation: Jesus came to earth to die. By dying, He was able to conquer death in His resurrection (John 14:19). By conquering death, He rendered Satan powerless against all who are saved. Satan’s using the power of death is subject to God’s will (cf. Job 2:6).

2:15 fear of death. For the believer, “death is swallowed up in victory” (1 Cor. 15:54). Therefore, the fear of death and its spiritual bondage have been brought to an end through the work of Christ.

2:16 give aid. The literal meaning is to “take hold of.” The sense of “giving aid” is from the picture of a taking hold of someone in order to push or pull them to safety, to rescue them. However, there was no thought in Judaism that the Messiah’s entrance into the world would be to give aid to the angels. The contrast, using this translation, is weak in comparison with all that has been previously said about Christ’s superiority to the angels. The context presents the identification of Christ with mankind in His incarnation—He took upon Himself a human nature (vv. 9–14, 17). When the writer wished to express the concept of giving aid, he chose a different Gr. word in v. 18 (also, 4:16). Therefore, the translation, “take on the nature of,” is to be preferred. seed of Abraham. Christ is that promised seed (see notes on Gal. 3:16). Since the readers are Hebrews, they would certainly identify themselves with this description. The Messiah had been born in the line of Abraham in fulfillment of the OT prophecies (Matt. 1:1). One of the chief purposes for the incarnation was the salvation of Israel (Matt. 1:21). Yet another purpose was the fulfillment of the Abrahamic Covenant in regard to the promised seed. Of all peoples, the Hebrews should be first to recognize the significance and importance of the incarnation.

2:17 propitiation. The word means “to conciliate” or “satisfy.” See note on Rom. 3:25. Christ’s work of propitiation is related to His high-priestly ministry. By His partaking of a human nature, Christ demonstrated His mercy to mankind and His faithfulness to God by satisfying God’s requirement for sin and thus obtaining for His people full forgiveness. Cf. 1 John 2:2; 4:10.

2:18 tempted. The genuineness of Christ’s humanity is demonstrated by the fact that He was subject to temptation. By experiencing temptation, Jesus became fully capable of understanding and sympathizing with His human brethren (cf. 4:15). He felt the full force of temptation. Though we often yield to temptation before we feel its full force, Jesus resisted temptation even when the greatest enticement for yielding had become evident (cf. Luke 4:1–13). able to aid…tempted. See notes on 4:15, 16; 1 Cor. 10:13.

Hebrews 3

3:1–6 This section presents the superiority of Jesus over the highly revered Moses. The Lord had spoken with Moses “face to face, as a man speaks to his friend” (Ex. 33:11) and had given the law to him (Neh. 9:13, 14). The commandments and rituals of the law were the Jews’ supreme priorities, and to them Moses and the law were synonymous. Both the OT and the NT refer to the commands of God as the “law of Moses” (Josh. 8:31; 1 Kin. 2:3; Luke 2:22; Acts 13:39). Yet, as great as Moses was, Jesus was infinitely greater.

3:1 holy brethren. The phrase occurs only here and in 1 Thess. 5:27, where some manuscripts omit “holy.” The writer addresses believers who have a “heavenly calling” (cf. Phil. 3:14). They are elsewhere described as desiring a “heavenly country” (11:16) and as coming to “the heavenly Jerusalem” (12:22). They are “holy” in the sense that they are set apart unto God and identified with the heavenly realm—citizens of heaven more than citizens of earth. calling. The reference, as always in the NT epistles, is to the effective summons to salvation in Christ (cf. Rom. 8:30; 1 Cor. 7:21). consider. The writer asks for the readers’ complete attention and diligent observation of the superiority of Jesus Christ. Apostle and High Priest. An apostle is a “sent one” who has the rights, power, and authority of the one who sends him. Jesus was sent to earth by the Father (cf. John 3:17, 34; 5:36–38; 8:42). The topic of the High-Priesthood of Christ, which was begun in 2:17, 18 and is mentioned again here, will be taken up again in greater detail in 4:14—10:18. Meanwhile, the writer presents the supremacy of Christ to Moses (vv. 1–6), to Joshua (4:8), and to all other national heroes and OT preachers whom Jews held in high esteem. Jesus Himself spoke of His superiority to Moses in the same context in which He spoke of His being sent by the Father (John 5:36–38, 45–47; cf. Luke 16:29–31). Moses had been sent by God to deliver His people from historical Egypt and its bondage (Ex. 3:10). Jesus was sent by God to deliver His people from spiritual Egypt and its bondage (2:15). of our confession. Christ is the center of our confession of faith in the gospel, both in creed and public testimony. The term is used again in 4:14 and 10:23 (cf. 2 Cor. 9:13; 1 Tim. 6:12). In all 3 uses in Hebrews there is a sense of urgency. Surely, the readers would not give up Christ, whom they had professed, and reject what He had done for them, if they could understand the superiority of His person and work.

3:2 house. The term refers to a family of people rather than a building or dwelling (cf. v. 6; 1 Tim. 3:15). Those who were stewards of a household must above all be faithful (1 Cor. 4:2). Both Moses (Num. 12:7) and Christ (2:17) faithfully fulfilled their individual, divine appointments to care for the people of God.

3:3, 4 He who built. Moses was only a part of God’s household of faith, whereas Jesus was the creator of that household (cf. 2 Sam. 7:13; Zech. 6:12, 13; Eph. 2:19–22; 1 Pet. 2:4, 5) and, therefore, is greater than Moses and equal to God.

3:5, 6 servant…Son. The term for “servant” implies a position of dignity and freedom, not slavery (cf. Ex. 14:31; Josh. 1:2). However, even as the highest-ranking servant, Moses could never hold the position of Son, which is Christ’s alone (cf. John 8:35).

3:5 spoken afterward. Moses was faithful primarily as a testimony to that which was to come in Christ (cf. 11:24–27; see note on John 5:46).

3:6 whose house we are. See notes on v. 2; Eph. 2:22; 1 Tim. 3:15; 1 Pet. 2:5; 4:17. if we hold fast. Cf. v. 14. This is not speaking of how to be saved or remain saved (cf. 1 Cor. 15:2). It means rather that perseverance in faithfulness is proof of real faith. The one who returns to the rituals of the Levitical system to contribute to his own salvation proves he was never truly part of God’s household (see note on 1 John 2:19), whereas the one who abides in Christ gives evidence of his genuine membership in that household (cf. Matt. 10:22; Luke 8:15; John 8:31; 15:4–6). The promise of God will fulfill this holding fast (1 Thess. 5:24; Jude 24, 25). See note on Matt. 24:13. hope. See the writer’s further description of this hope in 6:18, 19. This hope rests in Christ Himself, whose redemptive work has accomplished our salvation (Rom. 5:1, 2; see note on 1 Pet. 1:3).

3:7–11 The writer cites Ps. 95:7–11 as the words of its ultimate author, the Holy Spirit (cf. 4:7; 9:8; 10:15). This passage describes the Israelites’ wilderness wanderings after their delivery from Egypt. Despite God’s miraculous works and His gracious, providential faithfulness to them, the people still failed to commit themselves to Him in faith (cf. Ex. 17; Num. 14:22, 23; Ps. 78:40–53). The writer of Hebrews presents a 3-point exposition of the OT passage: 1) beware of unbelief (vv. 12–19); 2) be afraid of falling short (4:1–10); and 3) be diligent to enter (4:11–13). The themes of the exposition include urgency, obedience (including faith), perseverance, and rest.

3:7 Today. The reference is to the present moment while the words of God are fresh in the mind. There is a sense of urgency to immediately give heed to the voice of God. This urgency is emphasized by repeating the reference to “today” from Ps. 95:7 three more times (vv. 13, 15; 4:7) and is the theme of the writer’s exposition (cf. 2 Cor. 6:2).

3:11 My rest. The earthly rest which God promised to give was life in the land of Canaan which Israel would receive as their inheritance (Deut. 12:9, 10; Josh. 21:44; 1 Kin. 8:56). Because of rebellion against God, an entire generation of the children of Israel was prohibited from entering into that rest in the Promised Land (cf. Deut. 28:65; Lam. 1:3). The application of this picture is to an individual’s spiritual rest in the Lord, which has precedent in the OT (cf. Ps. 116:7; Is. 28:12). At salvation, every believer enters the true rest, the realm of spiritual promise, never again laboring to achieve through personal effort a righteousness that pleases God. God wanted both kinds of rest for that generation who was delivered from Egypt.

3:12 brethren. This admonition is addressed to those having the same potential characteristics as the generation which perished in the wilderness without ever seeing the Land of Promise. They were unbelieving Jewish brethren who were in the company of the “holy brethren” (v. 1). They were admonished to believe and be saved before it was too late. See Introduction: Interpretive Challenges. an evil heart. All men are born with such a heart (Jer. 17:9). In the case of these Hebrews, that evil manifested itself in disbelief of the gospel which moved them in the opposite way from God.

3:13 exhort one another daily. Both individual accountability and corporate responsibility are intended in this admonition. As long as the distressing days were upon them and they were tempted to return to the ineffective Levitical system, they were to encourage one another to identify completely with Jesus Christ. hardened. Repeated rejection of the gospel concerning Jesus results in a progressive hardening of the heart and will ultimately result in outright antagonism to the gospel. Cf. 6:4–6; 10:26–29; Acts 19:9. deceitfulness. Sin lies and deceives, using every trickery and stratagem possible (cf. Rom. 7:11; 2 Thess. 2:10; James 1:14–16). The Hebrews deceived themselves with the reasoning that their rejection of Jesus Christ was being faithful to the older system. Their willingness to hang on to the Levitical system was really a rejection of the living Word (4:12) of the “living God” (v. 12), who through Christ had opened up a “new and living way” (10:20). Choosing the path of unbelief always leads only to death (v. 17; 10:26–29; cf. 2:14, 15; Jude 5).

3:14 The exhortation is similar to that in v. 6. It repeats the theme of perseverance.

3:15–19 The quotation from Ps. 95:7, 8 is repeated (cf. v. 7). The first quotation was followed with exposition emphasizing “today” and the urgency that word conveys. This second quotation is followed with exposition emphasizing the word “rebellion” (vv. 15, 16) and presenting the theme of obedience by means of its antithesis, disobedience. Four different terms are employed to drive the point of rebellion home: “rebelled” (v. 16), “sinned” (v. 17), “did not obey” (v. 18), and “unbelief” (v. 19). This initial third (see notes on vv. 7–11) of the writer’s exposition of Ps. 95:7–11 is summed up by the obvious conclusion that the Israelites who died in the wilderness were victims of their own unbelief (v. 19).

Hebrews 4

4:1–10 The second section of the writer’s exposition of Ps. 95:7–11 goes beyond the description of unbelief and its dire consequences (3:12–19) to define the nature of the “rest” which the disobedient had forfeited. The first section had dealt primarily with Ps. 95:7, 8; the second section deals primarily with Ps. 95:11.

4:1 promise. This is the first use of this important word in Hebrews. The content of this promise is defined as “entering His rest.” His rest. See note on 3:11. This is the rest which God gives, therefore it is called “My rest” (Ps. 95:11) and “His rest.” For believers, God’s rest includes His peace, confidence of salvation, reliance on His strength, and assurance of a future heavenly home (cf. Matt. 11:29). come short. The entire phrase could be translated “lest you think you have come too late to enter into the rest of God” (cf. 12:15). With reverential fear all are to examine their own spiritual condition (cf. 1 Cor. 10:12; 2 Cor. 13:5) and to actively press for commitment on the part of others (cf. Jude 23).

4:2 faith. Mere knowledge of God’s message is not sufficient. It must be appropriated by saving faith. Later in the epistle a much longer exposition will take up this topic of faith (10:19—12:29). The writer’s point of comparison is that, like the Jews who left Egypt (3:16–19), his generation had also received God’s message through the preaching of the gospel—they had been evangelized.

4:3 we…do enter. Those who exercise faith in the message of God will enter into their spiritual rest. This is the corollary of Ps. 95:11 which states the opposite side: that the unbeliever will not enter into the rest which God provides. finished from the foundation of the world. The spiritual rest which God gives is not something incomplete or unfinished. It is a rest which is based upon a finished work which God purposed in eternity past, just like the rest which God took after He finished creation (v. 4).

4:4, 5 By way of explanation for the statement in v. 3, the writer cites the illustration of the seventh day of creation and quotes Gen. 2:2. Then he repeats the last part of Ps. 95:11.

4:6, 7 The opportunity to enter God’s rest remains open (cf. “a promise remains” in v. 1). It is not yet too late. God had offered the rest to His people in Moses’ time and continued to offer it in David’s time. He is still patiently inviting His people to enter His rest (cf. Rom. 10:21). Quoting Ps. 95:7, 8 once again (see 3:7, 15), the author urges an immediate, positive response. The themes of urgency and obedience are thus combined in a clear invitation to the readers.

4:8–10 God’s true rest did not come through Joshua or Moses, but through Jesus Christ, who is greater than either one. Joshua led the nation of Israel into the land of their promised rest (see note on 3:11; Josh. 21:43–45). However, that was merely the earthly rest which was but the shadow of what was involved in the heavenly rest. The very fact that, according to Ps. 95, God was still offering His rest in the time of David (long after Israel had been in the Land) meant that the rest being offered was spiritual—superior to that which Joshua obtained. Israel’s earthly rest was filled with the attacks of enemies and the daily cycle of work. The heavenly rest is characterized by the fullness of heavenly promise (Eph. 1:3) and the absence of any labor to obtain it.

4:9 rest. A different Gr. word for “rest” meaning “Sabbath rest” is introduced here, and this is its only appearance in the NT. The writer chose the word to draw the readers’ attention back to the “seventh day” mentioned in v. 4 and to set up the explanation in v. 10 (“ceased from his works as God did from His”).

4:11–13 The concluding third part of the exposition of Ps. 95:7–11 emphasizes the accountability which comes to those who have heard the Word of God. Scripture records the examples of those in the wilderness with Moses, those who entered Canaan with Joshua, and those who received the same opportunity in David’s day. It is the Word which must be believed and obeyed and the Word which will judge the disobedient (cf. 1 Cor. 10:5–13).

4:12 two-edged sword. While the Word of God is comforting and nourishing to those who believe, it is a tool of judgment and execution for those who have not committed themselves to Jesus Christ. Some of the Hebrews were merely going through the motions of belonging to Christ. Intellectually, they were at least partly persuaded, but inside they were not committed to Him. God’s Word would expose their shallow beliefs and even their false intentions (cf. 1 Sam. 16:7; 1 Pet. 4:5). division of soul and spirit. These terms do not describe two separate entities (any more than “thoughts and intents” do) but are used as one might say “heart and soul” to express fullness (cf. Luke 10:27; Acts 4:32; see note on 1 Thess. 5:23). Elsewhere these two terms are used interchangeably to describe man’s immaterial self, his eternal inner person.

4:13 open to the eyes of Him. “Open” is a specialized term used just this one time in the NT. It originally meant to expose the neck either in preparation for sacrifice or for beheading. Perhaps the use of “sword” in the previous verse triggered the term. Each individual is judged not only by the Word of God (cf. John 12:48), but by God Himself. We are accountable to the living, written Word (cf. John 6:63, 68; Acts 7:38) and to the living God who is its author.

4:14—7:28 Next, the writer expounds on Ps. 110:4, quoted in 5:6. Not only is Christ as Apostle superior to Moses and to Joshua, but as High-Priest, He is superior to Aaron (4:14–5:10; cf. 3:1). In the midst of his exposition, the writer gives an exhortation related to the spiritual condition of his readers (5:11–6:20). At the conclusion of the exhortation, he then returns to the subject of Christ’s priesthood (7:1–28).

4:14 passed through the heavens. Just as the High-Priest under the Old Covenant passed through 3 areas (the outer court, the Holy Place, and the Holy of Holies) to make the atoning sacrifice, Jesus passed through 3 heavens (the atmospheric heaven, the stellar heaven, and God’s abode; cf. 2 Cor. 12:2–4) after making the perfect, final sacrifice. Once a year on the Day of Atonement the High-Priest of Israel would enter the Holy of Holies to make atonement for the sins of the people (Lev. 16). That tabernacle was but a limited copy of the heavenly reality (cf. 8:1–5). When Jesus entered into the heavenly Holy of Holies, having accomplished redemption, the earthly facsimile was replaced by the reality of heaven itself. Freed from that which is earthly, the Christian faith is characterized by the heavenly (3:1; Eph. 1:3; 2:6; Phil. 3:20; Col. 1:5; 1 Pet. 1:4). Jesus the Son of God. The use of both the title of humanity (Jesus) and of deity (Son of God) is significant. One of the few cases of such a juxtaposition is in 1 John 1:7, where His sacrifice for sins is emphasized (cf. 1 Thess. 1:10; 1 John 4:15; 5:5). hold fast our confession. See notes on 3:1, 6; 10:23.

4:15 all points tempted. See notes on 2:17, 18. The writer here adds to his statements in 2:18 that Jesus was sinless. He was able to be tempted (Matt. 4:1–11), but not able to sin (see notes on 7:26).

4:16 come boldly to the throne of grace. Most ancient rulers were unapproachable by anyone but their highest advisers (cf. Esth. 4:11). In contrast, the Holy Spirit calls for all to come confidently before God’s throne to receive mercy and grace through Jesus Christ (cf. 7:25; 10:22; Matt. 27:51; see Introduction: Historical and Theological Themes). The ark of the covenant was viewed as the place on earth where God sat enthroned between the cherubim (cf. 2 Kin. 19:15; Jer. 3:16, 17). Oriental thrones included a footstool—yet another metaphor for the ark (cf. Ps. 132:7). It was at the throne of God that Christ made atonement for sins, and it is there that grace is dispensed to believers for all the issues of life (cf. 2 Cor. 4:15; 9:8; 12:9; Eph. 1:7; 2:7). “Grace to you” became a standard greeting among believers who celebrated this provision (Rom. 1:7; 16:20, 24; 1 Cor. 1:3; 16:23; 2 Cor. 1:2; 13:14; Gal 1:3; 6:18; Eph. 1:2; 6:24; Phil. 1:2; 4:18; Col. 1:2; 4:18; 1 Thess. 1:1; 5:28; 2 Thess. 1:2; 3:18; 1 Tim. 1:2; 6:21; 2 Tim. 1:2; 4:22; Titus 1:4; 3:15; Philem. 3, 25). to help in time of need. See notes on 2:16, 18.

Hebrews 5

5:1–4 No angel with supernatural power could serve as High-Priest. Only men with the weaknesses of humanity could serve as High-Priest (v. 2; 7:28). The position of High-Priest in the Levitical system was by appointment only. No man could legitimately appoint himself High-Priest. The use of the present tense in these verses would seem to indicate that the Levitical system still was being practiced at the time of this epistle (see Introduction: Author and Date).

5:1 gifts and sacrifices. The first term might refer especially to the grain offerings under the Old Covenant, which were for thanksgiving or dedication. That would leave the second term to refer to blood offerings for the expiation of sins (see Lev. 1–5). However, “gifts” is used in 8:4 to refer to all of the various sacrifices (cf. 8:3). The 3 occurrences of the phrase in the NT (cf. 8:3; 9:9) employ a Gr. construction which expresses a closer relationship between the two terms than is normally indicated by the word “and.” This could indicate that no distinction should be made between the terms, and that “for sins” should be taken with both.

5:2 have compassion. This verb occurs only here in the NT. It carries the idea of maintaining a controlled but gentle attitude in the treatment of those who are spiritually ignorant and wayward. Impatience, loathing, and indignation have no part in priestly ministry. Such moderation and gentleness comes from realizing one’s own human frailty. The priest would be reminded of his own sinful humanity every time he offered sacrifices for his own sins (v. 3).

5:4 called by God. A High-Priest was selected and called by God into service (cf. Ex. 28; Num. 16:1–40; 1 Sam. 16:1–3).

5:5, 6 With the quotations of Pss. 2:7 and 110:4, the writer demonstrates that Christ’s Sonship (see notes on 1:5) and His priesthood were both by divine appointment (cf. John 8:54). That means that the two titles are titles of subordination—the subordination not being in regard to essence or nature (cf. John 10:30; 14:9, 11), but in regard to the fulfillment of the program of redemption. Neither office diminishes the eternal deity of Christ or the equality of the Trinity. Both offices had a beginning. It is noteworthy that Ps. 2 recognizes the Son as both King and Messiah. Christ is the King-Priest.

5:6 Quoted from Ps. 110:4, from which this whole section is expounded (see note on 4:14—7:28). Melchizedek. As king of Salem and priest of the Most High God in the time of Abraham, he was also a king-priest (Gen. 14:18–20). The Melchizedekan priesthood is discussed in detail in chap. 7.

5:7, 8 Having established the first requirement that a High-Priest be appointed (vv. 1, 4, 5, 6), the writer focused on the requirement of being humanly sympathetic (vv. 2, 3).

5:7 who. The subsequent context makes it clear that this refers back to Christ, the main subject in v. 5. In Gethsemane, Jesus agonized and wept, but committed Himself to do the Father’s will in accepting the cup of suffering which would bring His death (Matt. 26:38–46; Luke 22:44, 45). Anticipating bearing the burden of judgment for sin, Jesus felt its fullest pain and grief (cf. Is. 52:14; 53:3–5, 10). Though He bore the penalty in silence and did not seek to deliver Himself from it (Is. 53:7), He did cry out from the agony of the fury of God’s wrath poured on His perfectly holy and obedient person (Matt. 27:46; cf. 2 Cor. 5:21). Jesus asked to be saved from remaining in death, i.e., to be resurrected (cf. Ps. 16:9, 10).

5:8 learned obedience. Christ did not need to suffer in order to conquer or correct any disobedience. In His deity (as the Son of God), He understood obedience completely. As the incarnate Lord, He humbled Himself to learn (cf. Luke 2:52). He learned obedience for the same reasons He bore temptation: to confirm His humanity and experience its sufferings to the fullest (see notes on 2:10; cf. Luke 2:52; Phil. 2:8). Christ’s obedience was also necessary so that He could fulfill all righteousness (Matt. 3:15) and thus prove to be the perfect sacrifice to take the place of sinners (1 Pet. 3:18). He was the perfectly righteous One, whose righteousness would be imputed to sinners (cf. Rom. 3:24–26).

5:9 perfected…author of eternal salvation. See notes on 2:10. Because of the perfect righteousness of Jesus Christ and His perfect sacrifice for sin, He became the cause of salvation. obey Him. True salvation evidences itself in obedience to Christ, from the initial obedience to the gospel command to repent and believe (cf. Acts 5:32; Rom. 1:5; 2 Thess. 1:8; 1 Pet. 1:2, 22; 4:17) to a life pattern of obedience to the Word (cf. Rom. 6:16).

5:10 Quoting from Ps. 110:4 a second time (cf. v. 6), the writer mentions again the call of God to the priesthood (v. 4).

5:11 of whom. An alternate translation would be “of which” (meaning the relationship of Christ’s High-Priesthood to that of Melchizedek). Logically and stylistically, v. 11 appears to introduce the entire section from 5:11—6:12. The same Gr. verb “become” forms brackets around the section: “become dull” (v. 11) and “become sluggish” (6:12). dull. The Hebrews’ spiritual lethargy and slow response to gospel teaching prevented additional teaching at this time. This is a reminder that failure to appropriate the truth of the gospel produces stagnation in spiritual advancement and the inability to understand or assimilate additional teaching (cf. John 16:12). Such a situation exists also among the Gentiles who have received revelatory truth (natural or general revelation) from God in the creation (Rom. 1:18–20). Rejection of that revelation results in a process of hardening (Rom. 1:21–32). The Hebrews had not only received the same general revelation, they had also received special revelation consisting of the OT Scriptures (Rom. 9:4), the Messiah Himself (Rom. 9:5), and the teaching of the apostles (2:3, 4). Until the Hebrews obeyed the revelation they had received and obtained eternal salvation (v. 8), additional teaching about the Messiah’s Melchizedekan priesthood would be of no profit to them.

5:12 teachers. Every believer is to be a teacher (Col. 3:16; 1 Pet. 3:15; cf. Deut. 6:7; 2 Tim. 3:15). If these Hebrews had really obeyed the gospel of Christ, they would have been passing that message on to others. The Jews were instructed in the law and prided themselves because they taught the law, but had not really understood or appropriated its truths to themselves (see notes on Rom. 2:17–23). oracles. These are contained in the OT Scripture, which had laid the foundation for the gospel and had been committed into the care of the Hebrews (Rom. 3:1, 2). The ABC’s of the law tutored the Hebrews in order to lead them to faith in the Messiah (Gal. 3:23, 24). They had also heard the NT gospel (2:2–4; 1 Pet. 4:11).

5:12, 13 milk. Knowledge without obedience does not advance a person. In fact, by rejecting saving faith, the Hebrews were regressing in their understanding concerning the Messiah. They had long enough been exposed to the gospel to be teaching it to others, but were babies, too infantile and unskilled to comprehend, let alone teach, the truth of God.

5:13 word of righteousness. This is the message about the righteousness of Christ which we have by faith (Rom. 3:21, 22; 1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:9; Titus 3:5). The phrase is equivalent to the gospel of salvation by faith rather than works.

5:14 of full age. The same Gr. root is translated “perfection” in 6:1 and is elsewhere translated “perfect” (7:11, 19, 28; 9:9; 10:1, 14; 11:40; 12:23). It is used in Hebrews, including this text, as a synonym for salvation. In that sense, it refers to the completion which comes when one becomes a believer in Christ, rather than referring to a Christian who has become mature, as is typical Pauline usage (see marginal note, cf. Col. 4:12). Jesus invited unbelieving Jews to the salvation perfection which came only through following Him in faith (Matt. 19:21). Paul wrote that those who had come to Christ by faith were thereby mature and able to receive the wisdom of God (1 Cor. 2:6). He described believers as “mature” when he referred to those whose righteousness was in Christ (Phil. 3:2–20), as opposed to those who had confidence in the flesh. Paul also declared that the apostles warned and taught everyone “that we may present every man perfect in Christ Jesus” (Col. 1:28). exercised. The deeper, more “solid” truths about the priesthood of the Lord Jesus could only be given to those who knew Him as Savior. Athletic training and competition form the metaphor implied by this particular word (cf. 1 Tim. 4:7, 8). The one who has come to Christ for spiritual completion is then trained by the Word to discern truth from error and holy behavior from unholy (cf. 2 Tim. 3:16, 17).

Hebrews 6

6:1 leaving. This “leaving” does not mean to despise or abandon the basic doctrines. They are the place to start, not stop. They are the gate of entrance on the road to salvation in Christ. elementary principles of Christ. As “the oracles of God” in 5:12 refers to the OT, so does this phrase. The writer is referring to basic OT teaching that prepared the way for Messiah—the beginning teaching about Christ. These OT “principles” include the 6 features listed in vv. 1, 2. go on to perfection. Salvation by faith in Messiah Jesus. See note on 5:14. The verb is passive, so as to indicate “let us be carried to salvation.” That is not a matter of learners being carried by teachers, but both being carried forward by God. The writer warns his Jewish readers that there is no value in stopping with the OT basics and repeating (“laying again”) what was only intended to be foundational. repentance from dead works. This OT form of repentance is the turning away from evil deeds that bring death (cf. Ezek. 18:4; Rom. 6:23) and turning to God. Too often the Jew only turned to God in a superficial fashion—fulfilling the letter of the law as evidence of his repentance. The inner man was still dead (Matt. 23:25–28; Rom. 2:28, 29). Such repentance was not the kind which brought salvation (v. 6; 12:17; cf. Acts 11:18; 2 Cor. 7:10). Under the New Covenant, however, “repentance toward God” is coupled with “faith in our Lord Jesus Christ” (Acts 20:21). Christ’s atoning sacrifice saves from “dead works” (9:14; cf. John 14:6). faith toward God. Faith directed only toward the Father is unacceptable without faith in His Son, Jesus Christ (Acts 4:12; cf. James 2:14–20).

6:2 baptisms. A better translation would be “washings” as in 9:10. The Gr. term is never used of Christian baptism. The plural also is inconsistent with the singular concept of Christian baptism. In the OT Levitical system, there were many ceremonial cleansings, which were outward signs of heart cleansing (cf. Ex. 30:18–21; Lev. 16:4, 24, 26, 28; Mark 7:4, 8). The New Covenant called for an inner washing (Titus 3:5) that regenerated the soul. laying on of hands. Under the Old Covenant, the person who brought a sacrifice placed his hands on it to symbolize his identification with it as a substitute sacrifice for sin (Lev. 1:4; 3:8, 13; 16:21). There could also be a reference here to solemn priestly blessings (cf. Matt. 19:13). resurrection…and of eternal judgment. The Pharisees believed in the resurrection from the dead (Acts 23:8) but were still spiritually dead (Matt. 23:27). They also believed in the judgment of God and were headed for it. It is significant that all of the doctrines listed in vv. 1, 2 can be associated with the Pharisees, who were attracted to and sometimes associated with Jesus (Luke 7:36–50; 13:31; 14:1; John 3:1). Paul was a Pharisee before his conversion (Phil. 3:5). The Pharisees were products of the pursuit of righteousness by works of the law rather than by faith (Rom. 9:30–32; 10:1–3). A portion of the Hebrews to whom this epistle was written may have been Pharisees.

6:3 we will do. The writer is likely both giving his own testimony about going on from OT teaching to embrace the New Covenant in Jesus Christ and also identifying himself with the readers. Salvation always requires God’s enablement (cf. John 6:44).

6:4–6 See Introduction: Interpretive Challenges. Five advantages possessed by the Jews are yet insufficient for their salvation.

6:4 enlightened. They had received instruction in biblical truth which was accompanied by intellectual perception. Understanding the gospel is not the equivalent of regeneration (cf. 10:26, 32). In John 1:9 it is clear that enlightening is not the equivalent of salvation. Cf. 10:29. tasted the heavenly gift. Tasting in the figurative sense in the NT refers to consciously experiencing something (cf. 2:9). The experience might be momentary or continuing. Christ’s “tasting” of death (2:9) was obviously momentary and not continuing or permanent. All men experience the goodness of God, but that does not mean they are all saved (cf. Matt. 5:45; Acts 17:25). Many Jews, during the Lord’s earthly ministry experienced the blessings from heaven He brought—in healings and deliverance from demons, as well as eating the food He created miraculously (John 6). Whether the gift refers to Christ (cf. John 6:51; 2 Cor. 9:15) or to the Holy Spirit (cf. Acts 2:38; 1 Pet. 1:12), experiencing either one was not the equivalent of salvation (cf. John 16:8; Acts 7:51). partakers of the Holy Spirit. See notes on 2:4. Even though the concept of partaking is used in 3:1; 3:14; and 12:8 of a relationship which believers have, the context must be the final determining factor. This context in vv. 4–6 seems to preclude a reference to true believers. It could be a reference to their participation, as noted above, in the miraculous ministry of Jesus who was empowered by the Spirit (see notes on Matt. 12:18–32; cf. Luke 4:14, 18) or in the convicting ministry of the Holy Spirit (John 16:8) which obviously can be resisted without experiencing salvation (cf. Acts 7:51).

6:5 tasted. See note on v. 4. This has an amazing correspondence to what was described in 2:1–4 (see notes there). Like Simon Magus (Acts 8:9–24), these Hebrews had not yet been regenerated in spite of all they had heard and seen (cf. Matt. 13:3–9; John 6:60–66). They were repeating the sins of those who died in the wilderness after seeing the miracles performed through Moses and Aaron and hearing the voice of God at Sinai.

6:6 fall away. This Gr. term occurs only here in the NT. In the LXX, it was used to translate terms for severe unfaithfulness and apostasy (cf. Ezek. 14:13; 18:24; 20:27). It is equivalent to the apostasy in 3:12. The seriousness of this unfaithfulness is seen in the severe description of rejection within this verse: they re-crucify Christ and treat Him contemptuously (see also the strong descriptions in 10:29). The “impossible” of v. 4 goes with “to renew them again to repentance.” Those who sinned against Christ in such a way had no hope of restoration or forgiveness (cf. 2:2, 3; 10:26, 27; 12:25). The reason is that they had rejected Him with full knowledge and conscious experience (as described in the features of vv. 5, 6). With full revelation they rejected the truth, concluding the opposite of the truth about Christ, and thus had no hope of being saved. They can never have more knowledge than they had when they rejected it. They have concluded that Jesus should have been crucified, and they stand with his enemies. There is no possibility of these verses referring to losing salvation. Many Scripture passages make unmistakably clear that salvation is eternal (cf. John 10:27–29; Rom. 8:35, 38, 39; Phil. 1:6; 1 Pet. 1:4, 5). Those who want to make this verse mean that believers can lose salvation will have to admit that it would then also say that one could never get it back again. See Introduction: Interpretive Challenges.

6:7, 8 Here are illustrations showing that those who hear the gospel message and respond in faith are blessed; those who hear and reject it are cursed (cf. Matt. 13:18–23).

6:8 rejected. See the use of the term in Rom. 1:28 (“debased”); 2 Cor. 13:5 (“disqualified”); and 2 Tim. 3:8 (“disapproved”).

6:9 beloved. This term shows a change of audience and a change from a message of warning to a message of encouragement. That the address is to believers is further confirmed by the expression of confidence that “better things” could be said of them (as compared to those who were being warned in the preceding verses). The “things that accompany salvation” are their works which verify their salvation (v. 10; cf. Eph. 2:10; James 2:18, 26). The very statement implies that the things described in 5:11—6:5 do not accompany salvation but are indicative of unbelief and apostasy. though we speak in this manner. Though it had been necessary to speak about judgment in the preceding verses, the writer assures the “beloved,” those who are believers, that he is confident of their salvation.

6:10 work and labor of love. See 1 Thess. 1:3, 4. toward His name. Throughout this epistle “name” has the Hebraic sense of the authority, character, and attributes of the Son of God (1:4) or of God the Father (2:12; 13:15; cf. John 14:13, 14). saints. All true Christians are saints, or “holy ones” (cf. 13:24; Acts 9:13; Rom. 1:7; see note on 1 Cor. 1:2).

6:11 you. The author is speaking again to unbelievers but appears to intentionally distance this particular group from the would-be apostates of vv. 4–6, who are in danger of being impossible to restore. diligence. This term can carry the idea of eagerness or haste. It is a plea for unbelieving Jews to come to Christ immediately. If these uncommitted Jews followed the example of the active faith of the saints (vv. 9, 10, 12), they would obtain the salvation which gives “full assurance of hope until the end” (cf. 10:22; Col. 2:2). Salvation should not be postponed.

6:12 sluggish. See note on 5:11, where the same Gr. word is translated “dull.” imitate. This concept is repeated in 13:7 and is inherent in the many illustrations of faith given in chap. 11. inherit the promises. The inheritance and the promises of salvation are a theme of this epistle (cf. vv. 13, 15, 17; 1:14; 4:1, 3; 9:15; 10:36; 11:7, 8, 9, 11, 13, 17, 33, 39).

6:13–20 The persecution and trials which the believing Hebrews faced required patient perseverance. That persevering faith would enable them to inherit the promises of God, which at the time of suffering seemed so distant. Regardless of their circumstances, they were to remember that God is faithful (cf. v. 10) and that in Him their hope was secure (cf. v. 11).

6:13 Abraham. To encourage the Hebrews to rely upon faith as opposed to holding on to the Levitical system of worship, the writer cited the example of Abraham, who, as the great model of faith (cf. Rom. 4), should be imitated (v. 12). swore by Himself. As recorded in Gen. 22:15–19, God promised unilaterally to fulfill the Abrahamic Covenant.

6:14 Quoted from Gen. 22:17, this summarizes the essence of God’s promise. The fact that God had said it assured its fulfillment. It is significant that the quote in Genesis is in the context of Abraham’s sacrifice of Isaac, who was the immediate fulfillment of God’s promise to Abraham. Ultimate fulfillment would also take place through Isaac and his descendants.

6:15 patiently endured. Abraham was an example of the patience mentioned in v. 12. He received the promise in the beginning of its fulfillment by the birth of Isaac (see note on v. 14), but he did not live to see all the promises fulfilled (11:13).

6:16–18 God’s Word does not need any confirmation from someone else. It is reliable because God Himself is faithful. People confirm their promises by appealing to someone greater (especially to God) as witness. Since no one is greater than God, He can only provide an oath from Himself. By doing so He is willingly (v. 17) accommodating Himself to human beings who desire the confirmation because of the characteristic unreliability of human promises.

6:18 two immutable things. These are God’s promise and His oath. The Gr. term behind “immutable” was used of a legal will, which was unchangeable by anyone but the maker of the will. fled for refuge. In the LXX, the Gr. word is used for the cities of refuge God provided for those who sought protection from avengers for an accidental killing (Num. 35:9–34; Deut. 19:1–13; Josh. 20:1–9; cf. Acts 14:5, 6). hope. See note on 3:6. Hope is one of the themes of Hebrews. It is also the product of OT studies (Rom. 15:4). Hope for the fulfillment of God’s salvation promises is the “anchor of the soul” (v. 19) keeping the believer secure during the times of trouble and turmoil.

6:19, 20 Our hope is embodied in Christ Himself who has entered into God’s presence in the heavenly Holy of Holies on our behalf (see note on 4:14). By this line of reasoning the writer returned to the topic which he left in 5:10, the Melchizedekan priesthood.

Hebrews 7

7:1–28 Using the two OT references to Melchizedek (Gen. 14:18–20; Ps. 110:4), chap. 7 explains the superiority of Christ’s priesthood to that of this unique High-Priest, who was a type of Christ in certain respects (see note on 5:6). Chapter 7 is the focal point of the epistle to the Hebrews because of its detailed comparison of the priesthood of Christ and the Levitical High-Priesthood.

7:1, 2 A summary of the account of Melchizedek in Gen. 14:18–20 (see notes there).

7:3 The Levitical priesthood was hereditary, but Melchizedek’s was not. His parentage and origin are unknown because they were irrelevant to his priesthood. Contrary to some interpretations, Melchizedek did have a father and a mother. The ancient Syriac Peshitta gives a more accurate translation of what was intended by the Gr. phrase: “whose father and mother are not written in genealogies.” No record existed of Melchizedek’s birth or death. This is quite a contrast to the details of Aaron’s death (Num. 20:22–29). like. Lit. “made to be like”; this word is used nowhere else in the NT. The implication is that the resemblance to Christ rests upon the way Melchizedek’s history is reported in the OT, not upon Melchizedek himself. Melchizedek was not the pre-incarnate Christ, as some maintain, but was similar to Christ in that his priesthood was universal (v. 1), royal (v. 1, 2; cf. Zech. 6:13), righteous (v. 2; cf. Ps. 72:2; Jer. 23:5; 1 Cor. 1:30), peaceful (v. 2; cf. Ps. 72:7; Is. 9:6; Rom. 5:1), and unending (v. 3; cf. vv. 24, 25).

7:4–28 This section presents the superiority of the Melchizedekan priesthood to the Levitical. The major arguments for superiority are related to the receiving of tithes (vv. 2–10), the giving of blessing (vv. 1, 6, 7), the replacement of the Levitical priesthood (vv. 11–19), and the perpetuity of the Melchizedekan priesthood (vv. 3, 8, 16, 17, 20–28).

7:4 In antiquity, it was common for people to give a tithe to a god or his representative. Abraham, the father of the Hebrew faith, gave a tithe to Melchizedek. That proves that Melchizedek was superior to Abraham. The lesser person tithes to the greater (v. 7).

7:5 By the authority invested in them after the establishment of the Mosaic law, the Levitical priests collected tithes from their fellow Israelites (see note on Num. 18:21–24). The submission of the Israelites was not to honor the priests but to honor the law of God.

7:6, 7 Melchizedek not only received a tithe from Abraham, he also blessed him. This proves again Melchizedek’s superiority.

7:8 Here…there. The adverbs have reference to the Levitical law whose system was still active at the time (“here”) and to the earlier historical incident recorded in Gen. 14 (“there”). The Levitical priesthood changed as each priest died until it passed away altogether, whereas Melchizedek’s priesthood is perpetual since the record about his priesthood does not record his death (cf. v. 3).

7:9, 10 In an argument based upon seminal headship, the writer observes that it is possible to speak of Levi paying tithes to Melchizedek. It is the same kind of argument Paul employed to demonstrate that when Adam sinned we all sinned (see notes on Rom. 5:12–14).

7:11–28 In this section the argument is extended a step further. Since the Melchizedekan priesthood is superior to the Levitical priesthood (vv. 1–10), Christ’s priesthood is also superior to the Levitical priesthood, since Christ’s priesthood is Melchizedekan rather than Levitical.

7:11 perfection. See note on 5:14. Throughout Hebrews, the term refers to complete reconciliation with God and unhindered access to God—salvation. The Levitical system and its priesthood could not save anyone from their sins. See notes on 10:1–4.

7:12–14 Since Christ is the Christian’s High-Priest and He was of the tribe of Judah, not Levi (cf. Matt. 2:1, 6; Rev. 5:5), His priesthood is clearly beyond the law which was the authority for the Levitical priesthood (cf. v. 11). This is proof that the Mosaic law had been abrogated. The Levitical system was replaced by a new Priest, offering a new sacrifice, under a New Covenant. He abrogated the law by fulfilling it (cf. Matt. 5:17) and providing the perfection which the law could never accomplish (cf. Matt. 5:20).

7:13, 15 another. In both cases, the term is “another of a different kind” (heteros) emphasizing the contrast with the Levitical priesthood.

7:16 fleshly commandment. The law dealt only with the temporal existence of Israel. The forgiveness which could be obtained even on the Day of Atonement was temporary. Those who ministered as priests under the law were mortals receiving their office by heredity. The Levitical system was dominated by matters of physical existence and transitory ceremonialism. power of an endless life. Because He is the eternal Second Person of the Godhead, Christ’s priesthood cannot end. He obtained His priesthood, not by virtue of the law, but by virtue of His deity.

7:17 Quoted from Ps. 110:4 again (see notes on 5:6, 10).

7:18 annulling. See note on vv. 12–14. The law was weak in that it could not save or bring about inward change in a person (cf. Rom. 8:3; Gal. 4:9).

7:19 the law made nothing perfect. See note on v. 11. The law saved no one (cf. Rom. 3:19, 20); rather it cursed everyone (cf. Gal. 3:10–13). a better hope. See notes on 3:6; 6:18. draw near to God. See Introduction: Historical and Theological Themes; see note on 4:16. This is the key phrase in this passage. Drawing near to God is the essence of Christianity as compared with the Levitical system, which kept people outside His presence. As believer priests, we are all to draw near to God—that is a characteristic of priesthood (cf. Ex. 19:22; see notes on Matt. 27:51).

7:20, 21 oath. God’s promises are unchangeable, sealed with an oath (cf. 6:17). The Melchizedekan priesthood of Christ is confirmed with God’s oath in Ps. 110:4. God’s mind on this matter will not change (“relent,” v. 21).

7:22 surety. This is the only use of the Gr. term in the NT and could also be translated “guarantor.” Jesus Himself guarantees the success of His New Covenant of salvation. a better covenant. The New Covenant (8:8, 13; 9:15). See notes on Jer. 31:31–34; Matt. 26:28. The first mention of “covenant” in this epistle is coupled with one of the key themes of the book (“better,” cf. v. 19; see Introduction: Historical and Theological Themes). This covenant will be more fully discussed in chap. 8.

7:23, 24 See notes on vv. 3, 8, 16.

7:23 many. It is claimed that there were 84 High-Priests who served from Aaron until the destruction of the temple by the Romans in A.D. 70. The lesser priests’ numbers were much larger.

7:25 uttermost. Virtually the same concept as was expressed in “perfection” (v. 11) and “make perfect” (v. 19). The Gr. term is used only here and in Luke 13:11 (the woman’s body could not be straightened completely). who come to God. See note on 4:16 (cf. John 6:37). intercession. The word means “to intercede on behalf of another.” It was used to refer to bringing a petition to a king on behalf of someone. See note on Rom. 8:34. Cf. the High-Priestly intercessory prayer of Christ in John 17. Since rabbis assigned intercessory powers to angels, perhaps the people were treating angels as intercessors. The writer makes it clear that only Christ is the intercessor (cf. 1 Tim. 2:5).

7:26–28 Christ’s divine and holy character is yet another proof of the superiority of His priesthood.

7:26 In His relationship to God, Christ is “holy” (piety without any pollution; Matt. 3:17; 17:5; Mark 1:24; Luke 4:24; Acts 2:27; 13:35). In His relationship to man, He is “harmless” (without evil or malice; John 8:46). In relationship to Himself, He is “undefiled” (free from contamination; 1 Pet. 1:19) and “separate from sinners” (He had no sin nature which would be the source of any act of sin; cf. “without sin” in 4:15). See notes on 2 Cor. 5:21. higher than the heavens. See notes on 3:1; 4:14.

7:27 daily. Whenever the Levitical High-Priest sinned, he was required to offer sacrifices for himself (Lev. 4:3). Whenever the people sinned, he also had to offer a sacrifice for them (Lev. 4:13). These occasions could be daily. Then, annually, on the Day of Atonement, he had to again offer sacrifices for himself and for the people (Lev. 16:6, 11, 15). Christ had no sin and needed no sacrifice for Himself. And only one sacrifice (by Him) was needed—one time only, for all men, for all time. once for all. A key emphasis in Hebrews. The sacrificial work of Christ never needed to be repeated, unlike the OT priestly sacrifices. Cf. 9:12, 26, 28; 10:2, 10; 1 Pet. 3:18.

7:28 word of the oath. God confirmed Christ as High-Priest. See notes on vv. 20, 21; 6:16–18. perfected forever. See note on 2:10.

Hebrews 8

8:1—10:18 This entire section is an exposition of the New Covenant promised in Jer. 31:31–34 and its contrast to the Old Covenant of Law.

8:1–5 A brief description of Jesus’ priesthood in the heavenly sanctuary, which is better than Aaron’s because He serves in a better sanctuary (vv. 1–5; cf. 9:1–12).

8:1 main point. Here the writer arrived at his central message. The fact is that “we have” (current possession) a superior High-Priest, Jesus Christ, who is the fulfillment of all that was foreshadowed in the OT. seated. See notes on 1:3, 13.

8:2 Minister. This is the same word used of the angels in 1:7. In Jer. 33:21 it was used of the priests. sanctuary. Cf. 9:3. The holiest place where God dwelt (cf. Ex. 15:17; 25:8; 26:23, 24; 1 Chr. 22:17). true tabernacle. The definition is given in the phrase “which the Lord erected, and not man,” as well as in 9:11, 24 (cf. v. 5). It refers to the heavenly dwelling place of God.

8:3 gifts and sacrifices. See note on 5:1.

8:4 not be a priest. Jesus was not qualified to be a Levitical priest because He was not of the tribe of Levi. See note on 7:12–14. Because of its use of the present tense, this verse indicates that the Levitical system was still in operation at the time of writing, indicating it was before the destruction of the temple in A.D. 70 (see note on 5:1–4).

8:5 The quote is from Ex. 25:40. copy and shadow. This does not mean that there are actual buildings in heaven which were copied in the tabernacle, but rather that the heavenly realities were adequately symbolized and represented in the earthly tabernacle model.

8:6 Mediator. Cf. 9:15. The word describes a go-between or an arbitrator, in this case between man and God. See note on 1 Tim. 2:5 (cf. Gal. 3:19, 20). better covenant…better promises. See notes on 7:19, 22; John 1:17, 18. This covenant is identified as the “new covenant” in vv. 8, 13; 9:15.

8:7 Cf. the same argument in 7:11. The older covenant, incomplete and imperfect, was only intended to be temporary.

8:8–12 Quoted from Jer. 31:31–34 (see notes there).

8:9 I disregarded them. Jeremiah 31:32 says, “though I was a husband to them.” The NT writer is quoting from the LXX, which uses a variant reading that does not essentially change the meaning.

8:10 mind…hearts. By its nature, the Covenant of Law was primarily external, but the New Covenant is internal (cf. Ezek. 36:26, 27).

8:12 The LXX represents a slight expansion of the last sentence of Jer. 31:34.

8:13 ready to vanish. Soon after the book of Hebrews was written, the temple in Jerusalem was destroyed and its Levitical worship ended (see note on 5:1–4; see Introduction: Author and Date).

Hebrews 9

9:1–10 In these verses, the author gives a brief description of the tabernacle, to which some 50 chaps. in the OT are devoted, including the tabernacle service (cf. Ex. 25–40). The section is marked off by its beginning with a reference to “ordinances” (v. 1) and closing with a reference to “ordinances” (v. 10).

9:2 first part…sanctuary. This is the Holy Place, the first room of the tabernacle (Ex. 26:33). For the items in the Holy Place, see Ex. 25:23–40; 40:22–25; Lev. 24:5–9.

9:3 Holiest of All. This is the Most Holy Place where the ark of the covenant and the mercy seat dwelt—the place of atonement (Ex. 26:33, 34).

9:4 golden censer. This is best understood as being the golden altar of incense. See note on Ex. 30:1–10 (cf. Ex. 40:5, 26, 27). Though it was outside the Holy Place (Ex. 30:6), the writer of Hebrews pictures the golden altar inside the Most Holy Place because uppermost in his mind is its role in the liturgy of the Day of Atonement. On that day, the High-Priest brought incense from that altar into the Most Holy Place (Lev. 16:12, 13). The altar of golden incense marked the boundary of the Holy of Holies as well as the curtain. The High-Priest went beyond the altar of incense only once a year. the ark. See notes on Ex. 25:11–18; 26:31–34. golden pot that had the manna. See note on Ex. 16:32–36. Aaron’s rod. See notes on Num. 17:2–10. tablets of the covenant. See note on Ex. 25:16 (cf. 1 Kin. 8:9).

9:5 cherubim…mercy seat. See notes on Ex. 25:17, 18. cannot now speak in detail. The writer has no desire to obscure his main point with details (cf. 8:1).

9:7 This was the Day of Atonement. See notes on 4:14; 7:27; Lev. 16:16, 20–22, 30. not without blood. See note on v. 22. This is the first of many references to the blood of sacrifice. The term is especially central to 9:1—10:18 where it identifies the deaths of OT sacrifices and of Christ (cf. vv. 12–14). Note, however, that the shedding of blood in and of itself is an insufficient sacrifice. Christ had not only to shed His blood, but to die. Hebrews 10:10 indicates that He gave His body as the sacrificial offering. Without His death, His blood had no saving value. See notes on v. 14, 18, 22; 10:10.

9:8 The Levitical system did not provide any direct access into God’s presence for His people. Rather, it kept them away. Nearness had to be provided by another way (v. 12). This is the primary lesson which the Holy Spirit taught concerning the tabernacle. It teaches how inaccessible God is apart from the death of Jesus Christ. See Introduction: Historical and Theological Themes. See the counterpart to this lesson in 10:20. Holy Spirit. See note on 2:4. By the Spirit-inspired instruction given for the Holiest of All, He was indicating that there was no way to God in the ceremonial system. Only Christ could open the way (cf. John 14:6).

9:9 symbolic. The Gr. word is parabole¯, from which the Eng. word “parable” is derived. The Levitical system was a parable, an object lesson, about what was to come in Christ. for the present time. “For” is ambiguous enough to allow for two different meanings and interpretations: 1) “during” the time of the OT, or 2) “until” and “pointing to” the current Christian era. The NKJV’s translation “in which” indicates the first interpretation. The second interpretation is “according to which” (from an alternate Gr. reading) referring to the “parable” rather than to the time, “It was an object lesson from the past pointing to the present time.” This latter interpretation is preferable because of the explanation in v. 10. “The present time” is “the time of reformation.” gifts and sacrifices. See note on 5:1. perfect…conscience. Again, this term refers to salvation. See notes on 5:14; 7:11; 10:1 (cf. 7:25). The sacrifices of the OT did not remove the offerers’ guilty conscience or provide them with full forgiveness for their sins (cf. 10:1–4). It was only “symbolic” of something else that would—namely Christ. The conscience is a divinely given warning device that reacts to sin and produces accusation and guilt (see notes on Rom. 2:14, 15) that cannot be relieved apart from the work of Christ (cf. v. 14; 10:22). At the time of salvation it is quieted from its convicting ravings, but it is not de-activated. Rather, it continues its work, warning the believer about sin. Believers should seek a clear conscience (see notes on 2 Cor. 1:12).

9:10 foods and drinks. See notes on Lev. 11:1–47; Deut. 14:3–21 (cf. Col. 2:16). washings. See note on 6:2. fleshly ordinances. The Levitical ordinances regulated the visible actions without changing the inner man (cf. 10:4). reformation. The Gr. term means “restoring what is out of line.” All things are set straight in Christ. The reformation is the New Covenant and its application. See note on v. 9.

9:11 the good things to come. The reference appears to be to the “eternal redemption” (v. 12). In 10:1, the “good things” refer back to the “salvation” of v. 28 (cf. Rom. 10:15). Most Gr. editions of the NT accept the reading “that have come.” In the context, both readings refer to the things of the New Covenant. It is just a matter of perspective: whether from the view point of the Levitical system where the realities of redemption were “to come,” or the viewpoint of those in the Christian era where the realities of redemption “have come” because Christ has completed His work. not of this creation. The phrase is the explanation of “not made with hands”—it is the creation of God alone. The sanctuary where Christ serves is heaven itself (cf. v. 24; 8:2).

9:12 goats and calves. Only one of each was sacrificed on the Day of Atonement (cf. Lev. 16:5–10). The plural here represents the numbers sacrificed as the Day of Atonement was observed year after year. with His own blood. A better translation would be “through His own blood.” The same phrase is used in 13:12. Nothing is said which would indicate that Christ carried His actual physical blood with Him into the heavenly sanctuary. The Sacrificer was also the Sacrifice. once for all. See note on 7:27. eternal redemption. This word for redemption is found only here and in Luke 1:68; 2:38. Its original use was for the release of slaves by payment of a ransom.

9:13–22 Christ’s death was necessary for the fulfillment of the older covenant and the establishment of the new.

9:13 ashes of a heifer. See notes on Num. 19. It is said that, in the history of Israel, only 6 red heifers were killed and their ashes used. One heifer’s ashes would suffice for centuries since only a minute amount of the ash was required. unclean. The Gr. term is literally “common” or “profane.” Not that it was ceremonially unclean, but that it was not sanctified or set apart unto God. The word was used in Jesus’ discourse on what defiles a man (cf. Matt. 15:11, 18, 20; Mark 7:15, 18, 20, 23), in the Jews’ complaint that Paul had defiled the temple by bringing Gentiles into it (Acts 21:28), and in reference to the meats which Peter had been invited to eat (Acts 10:15; 11:9). According to the Mosaic regulation, the red heifer’s ashes were to be placed “outside the camp” and used in a ceremony for symbolic purifying from sin (Num. 19:9; cf. 13:11–13).

9:14 how much more. Superior to the cleansing capability of the ashes of an animal is the cleansing power of the sacrifice of Christ. the blood of Christ. This is an expression that refers not simply to the fluid, but the whole atoning sacrificial work of Christ in His death. Blood is used as a substitute word for death (cf. Matt. 23:30, 35; 27:6, 8, 24, 25; John 6:54–56; Acts 18:6; 20:26). See notes on Matt. 26:28; Rom. 3:25; 5:9; Col. 1:14. the eternal Spirit. See note on 2:4 (cf. Is. 42:1; 61:1; Luke 4:1, 14). Some interpreters argue that the lack of the definite article in the Gr. makes this a reference to Christ’s own “eternal spirit” (in the sense of an endless life, cf. 7:16). However, the references to the Holy Spirit in 2:4 and 6:4 are also without the definite article. The use of “eternal” as a qualifier serves to relate the Spirit to the “eternal redemption” (v. 12) and the “eternal inheritance” (v. 15) which Christ accomplished by His sacrificial death. offered Himself. See notes on v. 7; John 10:17, 18. The animals in the Levitical system were brought involuntarily and without understanding to their deaths. Christ came of His own volition with a full understanding of the necessity and consequences of His sacrifice. His sacrifice was not just His blood, it was His entire human nature (cf. 10:10). without spot. In the LXX, the term is used for describing acceptable sacrifices including the red heifer (Num. 19:3; cf. Ex. 29:1; Lev. 1:3). A similar reference is found in 1 Pet. 1:19. conscience. See note on v. 9. dead works. See note on 6:1. The works are dead because the un-regenerate are “dead in trespasses and sins” (Eph. 2:1), their works are worthless and unproductive (Gal. 2:16; 5:19–21), and they end in death (Rom. 6:23). to serve the living God. Salvation is not an end in itself. The believer has been freed from sin to serve God, saved to serve (cf. Rom. 6:16–18; 1 Thess. 1:9). The contrast between dead works and the living God (cf. 3:12; 10:31; 12:22) is basic. Cf. James 2:14–26.

9:15 Mediator. See note on 8:6. death. In the making of some biblical covenants, sacrifices were involved. When God made the covenant with Abraham, 5 different animals were sacrificed in the ceremony (Gen. 15:9, 10). The Mosaic Covenant was affirmed by animal sacrifices (Ex. 24:5–8). redemption. The compound term used here is found more frequently than the term used in v. 12 (cf. 11:35; Luke 21:28; Rom. 3:24). Jesus’ death retroactively redeemed all those who had believed in God under the Old Covenant (cf. Rom. 3:24–26). This is in keeping with symbolism of the Day of Atonement. Annually the High-Priest would atone for or cover the sins that the people had committed in the preceding year (Lev. 16:16, 21, 30). first covenant. See note on Gen. 9:16. The actual first covenant historically was made with Noah (Gen. 6:18; 9:9). Next came the covenant made with Abraham (Gen. 15:18). By context, however, the older covenant under discussion in this epistle is that which is called the Mosaic Covenant or the Covenant of Law (Ex. 19:1—20:21). “First” in this verse, therefore, means the former, older covenant with which the Levitical system is connected. those who are called. Lit. “the ones having been called,” looking back to those under the Old Covenant who were called to salvation by God on the basis of the sacrifice of Jesus Christ to come long after most of them had died. The reference, as always in the NT epistles, is to the effectual calling related to salvation (cf. 3:1), which in this context refers to OT believers. promise of the eternal inheritance. That is, salvation in its fullness (see notes on 3:11; 4:1, 9; 6:12; 1 Pet. 1:3–5).

9:16, 17 A last will and testament illustrates the necessity of Christ’s death. “Testament” is the same Gr. word translated “covenant,” but the term takes on the more specialized meaning in this context. The benefits and provisions of a will are only promises until the one who wrote the will dies. Death activates the promises into realities.

9:18–20 The shedding of blood in the covenant ratification ceremony at Sinai (Ex. 24:1–8) also illustrates the necessity of Christ’s death (see note on v. 15).

9:18 blood. “Death” in vv. 15, 16 is replaced by “blood” (see notes on vv. 7, 14). The term is used to emphasize the violent aspect of His sacrificial death.

9:19 water, scarlet wool, and hyssop. These items were used at the Passover in Egypt (Ex. 12:22) for sprinkling of blood, and in the ritual cleansing for lepers (Lev. 14:4), and in the red heifer ceremony (Num. 19:6). More of those are in view here. These elements were a part of the sprinkling of blood in the covenant ceremony described in Ex. 24:1–8, though not mentioned there. The added details came either by direct revelation to the writer or had been preserved in other records or traditions known to the writer and his readers. the book…the people. See note on Ex. 24:8. The consecration of Aaron and his sons to the priesthood is the only other occasion in the OT when any persons were sprinkled with blood (Ex. 29:21; Lev. 8:30; cf. 1 Pet. 1:2). The detail about the book also being sprinkled with the blood is not recorded in the Exodus account.

9:20 This is the blood. Cf. Ex. 24:8 with Matt. 26:28. The same formula was utilized in the inaugural ceremonies for the Mosaic Covenant and for the New Covenant.

9:21 likewise. The dedication of the tabernacle and its vessels was accompanied by a blood sprinkling ritual similar to that observed at the inauguration of the Mosaic Covenant (cf. Ex. 29:10–15, 21, 36, 37).

9:22 almost all. There were a few exceptions. Water, incense, and fire were also used to purify (cf. Ex. 19:10; Lev. 15:5; Num. 16:46, 47; 31:21–24). Those who were too poor to bring even a small animal for sacrifice were allowed to bring fine flour instead (Lev. 5:11). blood…remission. “It is the blood that makes atonement for the soul” (Lev. 17:11). The phraseology is reminiscent of Christ’s own words (Matt. 26:28). “Shedding of blood” refers to death (see notes on vv. 7, 14, 18). “Remission” (meaning forgiveness) is the emphatic last word in this section (vv. 18–22) of the Gr. NT, and it forms the transition to the next section (vv. 23–28).

9:23–28 Christ’s High-Priestly ministry is to be exercised in the perfect tabernacle of heaven. The real High-Priest who offered the real sacrifice for sin serves in the real tabernacle. He is the complete fulfillment of the shadowy copies in the Levitical system.

9:23 copies. See note on 8:5. The earthly tabernacle and its vessels were only symbolic replicas of the true heavenly tabernacle (8:2), and were also made unclean by the transgressions of the people (Lev. 16:16). the heavenly things. As the preceding context indicated, the inauguration of the Mosaic Covenant by sacrifices was necessary (vv. 18–21). That concept is here applied to the heavenly sanctuary—it is dedicated or inaugurated as the central sanctuary of the New Covenant by Christ’s sacrifice. The better covenant required a better sacrifice. better sacrifices. Christ’s superior sacrifice is a major theme in 9:13—10:18. The many sacrifices of the Levitical system were to be superseded by better sacrifices that would be represented in the one, all-inclusive, perfect sacrifice of Christ (cf. 10:12). See note on 7:22.

9:24 copies. The term is not the same as that used in v. 23 and 8:5. This is lit. “antitype.” It is used only twice in the NT. The antitype either prefigures the type (as here), or is a later illustration of the type (as in 1 Pet. 3:21). In both cases, the antitype is not the real thing, but only a copy of it. The earthly “holy places” in the tabernacle were only types of the heavenly abode of God. now to appear. On the Day of Atonement, the High-Priest entered the Most Holy Place where God made an appearance (Lev. 16:2). The High-Priest, however, was hidden from the presence of God by the cloud of incense (Lev. 16:12, 13). See also “has appeared” (v. 26) and “will appear” (v. 28). Each verb is a different term in the Gr. The term for Christ’s present appearance in heaven (v. 24) alludes to His official presentation to report to the Father on the fulfillment of His mission. The concept of making an appearance or being revealed is involved in the incarnational appearance in order to die once for sin (v. 26). At Christ’s appearing at the Second Advent (v. 28), the term used stresses the visible nature of the appearance (cf. 2:8; 12:14). All 3 tenses of Christ’s soteriological ministry are also covered: 1) His First Advent to save us from the penalty of sin; 2) His present intercessory ministry in heaven to save us from the power of sin; and 3) His Second Advent to deliver us from the presence of sin. for us. Christ is our representative and the provider of our spiritual benefits (cf. 2:9; 6:20; 7:25; John 14:12–14; Eph. 1:3).

9:26 since the foundation of the world. This is a reference to creation (see notes on 4:3). end of the ages. All the eras and ages came together and were consummated in the coming of the Messiah. The eschatological era was inaugurated (see note on 1:2; cf. Gal. 4:4).

9:27 to die once. This is a general rule for all mankind. There have been very rare exceptions (e.g., Lazarus died twice; cf. John 11:43, 44). Those, like Lazarus, who were raised from the dead by a miraculous act of our Lord were not resurrected to a glorified body and unending life. They only experienced resuscitation. Another exception will be those who don’t die even once, but who will be “caught up…to meet the Lord in the air” (1 Thess. 4:17; cf. Enoch, Gen. 5:24; Elijah, 2 Kin. 2:11). the judgment. A general term encompassing the judgment of all people, believers (see note on 2 Cor. 5:10) and unbelievers (see notes on Rev. 20:11–15).

9:28 to bear the sins of many. See note on Is. 53:12 (cf. 2 Cor. 5:21; 1 Pet. 2:24). eagerly wait. See note on Phil. 3:20. second time. On the Day of Atonement, the people eagerly waited for the High-Priest to come back out of the Holy of Holies. When he appeared, they knew that the sacrifice on their behalf had been accepted by God. In the same way, when Christ appears at His second coming, it will be confirmation that the Father has been fully satisfied with the Son’s sacrifice on behalf of believers. At that point salvation will be consummated (cf. 1 Pet. 1:3–5). apart from sin. See notes on 2:17, 18; 4:15. This phrase testifies to the completed work of Christ in removing sins by His sacrifice at His first coming. No such burden will be upon Him in His second coming.

Hebrews 10

10:1–18 Christ’s offering was a once-for-all sacrifice which is superior to all the sacrifices of the Levitical system.

10:1 shadow. See note on 8:5. The Gr. term translated “shadow” refers to a pale reflection, as contrasted with a sharp, distinct one. The term behind “very image,” on the other hand, indicates an exact and distinct replica (cf. Col. 2:17). good things. See note on 9:11. perfect. This term is used repeatedly in Hebrews to refer to salvation. See notes on 5:14; 7:11; 9:9. As much as those living under the law desired to approach God, the Levitical system provided no way to enter His holy presence (cf. Pss. 15:1; 16:11; 24:3, 4).

10:2 consciousness of sins. This is the same word translated “conscience” in v. 22; 9:9; 13:18. See note on 9:9. If sin had really been overpowered by that system of sacrifices, the OT believers’ consciences would have been cleansed from condemning guilt (cf. v. 22). There was not freedom of conscience under the Old Covenant.

10:3 reminder. The OT sacrifices not only could not remove sin, but their constant repetition was a constant reminder of that deficiency. The promise of the New Covenant was that the sin would be removed and even God would “remember” their sins “no more” (8:12, quoting Jer. 31:34).

10:4 not possible. The Levitical system was not designed by God to remove or forgive sins. It was preparatory for the coming of the Messiah (Gal. 3:24) in that it made the people expectant (cf. 1 Pet. 1:10). It revealed the seriousness of their sinful condition, in that even temporary covering required the death of an animal. It revealed the reality of God’s holiness and righteousness by indicating that sin had to be covered. Finally, it revealed the necessity of full and complete forgiveness so that God could have desired fellowship with His people.

10:5–7 Quoted from Ps. 40:6–8.

10:5, 6 You did not desire. God was not pleased with sacrifices given by a person who did not give them out of a sincere heart (cf. Ps. 51:17; Is. 1:11; Jer. 6:20; Hos. 6:6; Amos 5:21–25). To sacrifice only as a ritual, without obedience, was a mockery and worse than no sacrifice at all (cf. Is. 1:11–18).

10:5 a body You have prepared for Me. Psalm 40:6 reads, “My ears you have opened.” This does not represent a significant alteration in the meaning of the psalm, as indicated by the fact that the writer quoted the LXX version of the Heb. idiom, which was an accurate representation for Greek readers. The Greek translators regarded the Heb. words as a figure of speech, in which a part of something signifyed the whole, i.e., the hollowing out of ears was part of the total work of fashioning a human body. And ears were selected as the part to emphasize because they were symbols of obedience as the organ of the reception of God’s Word and will (cf. 1 Sam. 15:22). Christ needed a body in order to offer Himself as the final sacrifice (2:14).

10:7 To do Your will. Cf. Matt. 26:39, 42.

10:8, 9 The writer quotes from Ps. 40:6–8 again, but in a condensed form.

10:9 first…second. The old, repetitious sacrificial system was removed to make way for the new, once-for-all sacrifice of Christ, who had obediently done God’s will (cf. 5:8; Phil. 2:8).

10:10 sanctified. “Sanctify” means to “make holy,” to be set apart from sin for God (cf. 1 Thess. 4:3). When Christ fulfilled the will of God, He provided for the believer a continuing, permanent condition of holiness (Eph. 4:24; 1 Thess. 3:13). This is the believer’s positional sanctification as opposed to the progressive sanctification that results from daily walking by the will of God (see notes on Rom. 6:19; 12:1, 2; 2 Cor. 7:1). body. Refers to His atoning death, as the term “blood” has been used to do (9:7, 12, 14, 18, 22). Mention of the body of Christ in such a statement is unusual in the NT, but it is logically derived from the quotation from Ps. 40:6.

10:11, 12 The old and new are contrasted: thousands of priests versus one Priest; the old priests continually standing versus the sitting down of the new; repeated offerings versus a once-for-all offering; and the ineffective sacrifices that only covered sin versus the effective sacrifice that completely removes sin.

10:11 stands. See note on 1:3. In 2 Chr. 6:10, 12, Solomon sat on his throne as king, but stood at the altar when acting in a priestly role (cf. Deut. 17:12; 18:7).

10:13 footstool. See note on 1:13. This is yet another reference to Ps. 110:1. This prediction will be fulfilled when Christ returns and all creation acknowledges His lordship by bowing at His feet (Phil. 2:10).

10:14 perfected. See note on v. 1. This involves a perfect standing before God in the righteousness of Christ (see notes on Rom. 3:22; Phil. 3:8, 9). sanctified. See notes on v. 10.

10:15–17 The writer confirms his interpretation of Ps. 40:6–8 by repeating from Jer. 31:31–34 what he had already quoted in 8:8–12.

10:19–25 For the second time (cf. 8:1–6 for the first), the writer gives a summary of the arguments for the superiority of Christ’s priestly ministry.

10:19 brethren. See note on 3:12. As on the earlier occasion, the writer addresses his Jewish brethren with an invitation to leave behind the Levitical system and to appropriate the benefits of the New Covenant in Christ. boldness. Or “confidence,” an important emphasis in the epistle (see note on 4:16). Because of the high-priestly ministry of Christ and His finished sacrifice, the Hebrews can enter boldly into the presence of God.

10:20 new. In Gr., this word originally meant “newly slain,” but was understood as “recent” when the epistle was written. The way is new because the covenant is new. It is not a way provided by the Levitical system. living way. Though it is the path of eternal life, it was not opened by Christ’s sinless life—it required His death. See notes on 2:17, 18; 4:16. The Hebrews were invited to embark on this way which is characterized by the eternal life of the Son of God who loved them and gave Himself for them (cf. John 14:6; Gal. 2:20). The Christian faith was known as “the Way” among the Jews of Jerusalem (Acts 9:2) as well as among the Gentiles (Acts 19:23). Those receiving this epistle understood quite clearly that the writer was inviting them to become Christians—to join those who had been persecuted for their faith. True believers in their midst were even then suffering persecution, and those who had not committed themselves to the Way were asked to become targets of the same persecution. veil…flesh. When Jesus’ flesh was torn at His crucifixion, so was the temple veil that symbolically separated men from God’s presence (Matt. 27:51). When the High-Priest on the Day of Atonement entered the Holy of Holies, the people waited outside for him to return. When Christ entered the heavenly temple He did not return. Instead, He opened the curtain and exposed the Holy of Holies so that we could follow Him. Here “flesh” is used as was “body” (v. 10) and “blood” (9:7, 12, 14, 18, 22) to refer to the sacrificial death of the Lord Jesus.

10:21 the house of God. See note on 3:6.

10:22 let us draw near. See note on 7:19. Based on what had been written, this was the heart of the invitation to those in the assembly who had not come to Christ. The same invitation is found in the first NT book to be written (James 4:8), where James reveals the corollary of drawing near to God: God will draw near to you. Asaph taught that it is a good thing to draw near to God (Ps. 73:28). The full restoration of Israel to God’s blessing is dependent upon them drawing near to Him (Jer. 30:18–22). In other words, it is an eschatological invitation coming to them in “these last days” (1:2). This verse describes the prerequisites for entering the presence of God (cf. Ps. 15): sincerity, security, salvation, and sanctification. true heart. The Gr. term behind “true” carries the ideas of being sincere, genuine, and without ulterior motive (cf. Jer. 24:7; Matt. 15:8). This one thing these particular Hebrews lacked: genuine commitment to Christ. full assurance of faith. See note on 6:11. Utter confidence in the promises of God is intended by the phrase. Such confidence will result in heartfelt assurance or security which will allow them to persevere through the coming trials. This is the first of a familiar triad: faith, hope (v. 23), and love (v. 24). hearts sprinkled. See notes on 9:9, 14; 10:1–4; 1 Pet. 1:2. pure water. The imagery in this verse is taken from the sacrificial ceremonies of the Old Covenant, where blood was sprinkled as a sign of cleansing, and the priests were continually washing themselves and the sacred vessels in basins of clear water. The “washing with pure water” does not refer to Christian baptism, but to the Holy Spirit’s purifying one’s life by means of the Word of God (cf. Eph. 5:25, 26; Titus 3:5). This is purely a New Covenant picture (Jer. 31:33; Ezek. 36:25, 26).

10:23 hold fast. Holding on, or the perseverance of the saints, is the human side of eternal security. It is not something done to maintain salvation, but is rather an evidence of salvation. See note on 3:6. confession of our hope. Affirmation of salvation. See note on 3:1. without wavering. The idea is not to follow any inclination that leads back to the old covenant. In other ancient literature, the same Gr. term is used of enduring torture. Persecution will come (2 Tim. 3:12), but God is faithful. Temptations will abound, but God is faithful to provide an escape (cf. 1 Cor. 10:13). God’s promises are reliable (1 Cor. 10:13; 1 Thess. 5:24; Jude 24, 25). With that confidence, the believer can persevere.

10:24 consider. The same verb is used about Jesus in 3:1. The invitation must be responded to individually, but the response also has a corporate side. They are members of a community of Hebrews whose initial attraction to Christ is in danger of eroding. They have been considering a return to the Levitical system of Judaism to avoid the persecution (cf. John 12:42, 43). Mutual encouragement to make full commitment is crucial. stir up. The Eng. word “paroxysm” is derived from the Gr. term used here. The meaning in this context is that of stimulating or inciting someone to do something. love and good works. An example of such mutual effort in the midst of persecution was to be found at Corinth (cf. 2 Cor. 8:1–7).

10:25 not forsaking the assembling. Collective and corporate worship is a vital part of spiritual life. The warning here is against apostasy in an eschatological context (cf. 2 Thess. 2:1). The reference is to the approaching “Day” (the second coming of Christ; cf. Rom. 13:12; 1 Cor. 3:13; 1 Thess. 5:4). exhorting. Exhortation takes the form of encouragement, comfort, warning, or strengthening. There is an eschatological urgency to the exhortation which requires an increased activity as the coming of Christ approaches (cf. 3:13; cf. 1 Thess. 4:18).

10:26–39 See notes on 6:1–8. This warning passage deals with the sin of apostasy, an intentional falling away, or defection. Apostates are those who move toward Christ, hear and understand His gospel, and are on the verge of saving belief, but then rebel and turn away. This warning against apostasy is one of the most serious warnings in all of Scripture. Not all of the Hebrews would respond to the gentle invitation of vv. 19–25. Some were already beyond response.

10:26 we. The author is speaking rhetorically. In v. 39, he excludes himself and genuine believers from this category. sin willfully. The Gr. term carries the idea of deliberate intention that is habitual. The sin is rejecting Christ deliberately. These are not isolated acts. According to the Mosaic legislation, such acts of deliberate, premeditated sin required exclusion from the congregation of Israel (cf. Num. 15:30, 31) and from its worship (cf. Ex. 21:14). Such sins also excluded the individual from sanctuary in the cities of refuge (cf. Deut. 19:11–13). knowledge. The Gr. term denotes specific knowledge, not general spiritual knowledge (cf. 6:4; cf. 1 Tim. 2:4). Though the knowledge was not defective or incomplete, the application of the knowledge was certainly flawed. Judas Iscariot is a good example of a disciple who had no lack of knowledge, but lacked faith and became the arch-apostate. no longer. See note on 6:6. The apostate is beyond salvation because he has rejected the only sacrifice that can cleanse him from sin and bring him into God’s presence. To turn away from that sacrifice leaves him with no saving alternative. This is parallel to Matt. 12:31 (see note there).

10:27 fearful expectation. The judgment is certain to happen, so it engenders fear. judgment, and fiery indignation. The description is similar to that in Is. 26:11 and Zeph. 1:18 (cf. 2 Thess. 1:7–9). Ultimately, such judgment is that of eternity in the lake of fire (cf. Matt. 13:38–42, 49, 50). adversaries. Actual opposition against God and toward the program of God in salvation (see notes on Phil. 3:18, 19).

10:28 Cf. Deut. 17:2–7.

10:29 how much worse punishment. There will be degrees of punishment in hell. This is also clearly indicated in Matt. 11:22–24 (see notes there). trampled. In the ancient Near East one of the gestures used to show contempt for someone was to “lift up the foot” against or toward them (cf. Ps. 41:9). To walk on top of someone or something was a more extreme gesture showing utter contempt and scorn (cf. 2 Kin. 9:33; Is. 14:19; Mic. 7:10; Zech. 10:5). Such contempt demonstrates a complete rejection of Christ as Savior and Lord. counted…common. To reckon Christ’s blood as something “common” is the same thing as saying that it is unclean or defiled (see note on 9:13) and implies that Christ was a sinner and a blemished sacrifice. Such thinking is truly blasphemous. blood of the covenant. See notes on 9:14, 15. Christ’s death inaugurated or ratified the New Covenant. sanctified. This refers to Christ, in that He was set apart unto God (cf. John 17:19). It cannot refer to the apostate, because only true believers are sanctified. See Introduction: Interpretive Challenges. insulted the Spirit of grace. See notes on 6:4 and 9:14. The same title is utilized in Zech. 12:10. Rejecting Christ insults the Spirit who worked through Him (Matt. 12:31, 32) and who testifies of Him (John 15:26; 16:8–11).

10:30 Quoted from Deut. 32:35, 36 (cf. Ps. 135:4; Rom. 12:19).

10:31 living God. See note on 3:12.

10:32–39 In this section, a word of encouragement is presented to counterbalance the preceding grave warning (vv. 19–31). The writer points out that the Hebrews’ former experiences should stimulate them, the nearness of reward should strengthen them, and the fear of God’s displeasure should prevent them from going back to Judaism.

10:32 recall. Carries the idea of carefully thinking back and reconstructing something in one’s mind, not merely remembering (cf. Acts 5:41; 2 Cor. 7:15). illuminated. See note on 6:4 (cf. “knowledge of the truth” in v. 26). a great struggle. The word is only here in the NT. It is a picture of the struggling athlete engaged in a rigorous contest (cf. 2 Tim. 2:5). After being enlightened, they suffered (v. 33), became offended, and began to fall away (see note on Matt. 13:20).

10:33 a spectacle. The theater is alluded to with regard to the actors being placed on a stage where they can be observed by everyone. In the context of this verse, the idea is exposure to disgrace and ridicule (cf. 1 Cor. 4:9). companions. These unconverted Hebrews had been close to persecution when it happened to the believers they associated with. They perhaps had actually suffered for that identification, including the seizure of their property, but had not yet turned away because they were still interested in the prospects of heaven (v. 34). In the NT, there are examples of those who willingly exposed themselves to possible arrest and harassment because they sought to help those who were persecuted for their faith. Surprisingly, on one occasion, the Pharisees were among them. The Pharisees warned Jesus about Herod’s pending attempt on Jesus’ life (Luke 13:31). Among genuine believers who might be given as examples of helping the persecuted, there was Onesiphorus (2 Tim. 1:16–18).

10:34 in my chains. This is one of the supposed indicators used for identifying the author of this epistle as the Apostle Paul (cf. Eph. 3:1; 2 Tim. 1:8). However, many other Christians were also imprisoned. joyfully accepted. Cf. Acts 5:41; 16:24, 25; Rom. 5:3; James 1:2. a better and an enduring possession. See note on 9:15 (cf. Matt. 6:19, 20; 1 Pet. 1:4).

10:35 cast away. Due to their current persecutions, they were tempted to run away from their outward identification with Christ and Christians and to apostatize (cf. v. 23; Deut. 32:15, 18). reward. They are closer than ever to the eternal reward. It is no time to turn back.

10:36 done the will of God. To trust in Christ fully by living daily in the will of the Father. See notes on Matt. 7:21–28; James 1:22–25; cf. John 6:29. receive the promise. See notes on 4:1; 6:12; 9:15. If they would but remain with the New Covenant and put their trust exclusively in Christ, they would obtain the promise of salvation for themselves.

10:37, 38 The loose reference to Hab. 2:3, 4 (cf. Rom. 1:17; Gal. 3:11) is introduced by a phrase taken from Is. 26:20. This is the second reference to the Isaiah passage (cf. v. 27) which is part of a song of salvation. The passage in Is. 26 (or, its greater context, Is. 24–27) is perhaps uppermost in the writer’s mind. The Habakkuk reference is altered considerably so that it is more of an interpretive paraphrase drawing on other OT concepts and contexts. Habakkuk 2:4, 5 is descriptive of the proud who do not live by faith. It is the proud who are self-sufficient and who fail to realize the necessity of patient endurance and trust in God. The proud Jew will be rejected if he does not exercise faith. He will be judged along with the nations.

10:38 the just shall live by faith. See note on Rom. 1:17. The opposite of apostasy is faith. This is a preview of the subsequent chapter. It is faith which pleases God. The individual who draws back from the knowledge of the gospel and faith will prove his apostasy

10:39 draw back to perdition. The writer expresses confidence that believing readers (“we”) will not be counted among “those” who fall away to destruction. Apostates will draw back from Christ but there are some who are near to believing who can be pulled “out of the fire” (cf. Jude 23). “Perdition” is commonly used in the NT of the everlasting punishment or judgment of unbelievers (cf. Matt. 7:13; Rom. 9:22; Phil. 1:28; 3:19; 1 Tim. 6:9). Judas and the Man of Sin are called “son of perdition” (a Semitism meaning “perdition bound”; John 17:12; 2 Thess. 2:3). saving of the soul. Preservation from eschatological destruction is the concept of “saving” in this context. In the context of Is. 26:20, 21 (v. 19) the eschatological preservation includes resurrection from the dead. The writer connects faith and resurrection in the example of Abraham (11:19).

Hebrews 11

11:1–40 The 11th chapter is a moving account of faithful OT saints and given such titles as, “The Saints’ Hall of Fame,” “The Honor Roll of OT Saints,” and “Heroes of Faith.” They all attest to the value of living by faith. They compose “the cloud of witnesses” (12:1) who give powerful testimony to the Hebrews that they should come to faith in God’s truth in Christ.

11:1 This verse is written in a style of Heb. poetry (used often in the Psalms), in which two parallel and nearly identical phrases are used to state the same thing. Cf. 1 Pet. 1:7—God tests our faith in the crucible. substance. This is from the same Gr. word translated “express image” in 1:3 and “confidence” in 3:14. The faith described here involves the most solid possible conviction, the God-given present assurance of a future reality. evidence of things not seen. True faith is not based on empirical evidence but on divine assurance, and is a gift of God (Eph. 2:8).

11:2 elders. Meaning “men of old.” In this context, the term refers to all saints, both men and women, under the older covenant, a select few of whom are described in vv. 4–40. obtained a good testimony. Lit. “were testified to” or “had witness given about them” (cf. vv. 4, 39). God bears witness on the behalf of these saints that they lived by faith and divine approval is granted to them.

11:3 By faith. Each example of faith in vv. 3–31 is formally introduced with this specific phrase. True saving faith works in obedience to God (see notes on James 2:14–25). we. This refers to the writer and all other true believers, present and past. worlds. The physical universe itself, as well as its operation and administration. were framed. The concept involved in this verb (used also in 13:21) is that of equipping so that something might be made ready to fulfill its purpose. word of God. God’s divine utterance (see, e.g., Gen. 1:3, 6, 9, 11, 14). not made. God created the universe out of something which cannot be seen. There is the possibility that the invisible something was God’s own energy or power. For more on creation, see notes on Gen. 1:1–31.

11:4–40 Adam and Eve are passed over in this portion regarding creation because they had seen God, fellowshipped with Him, and talked with Him. Their children were the first to exercise faith in the unseen God.

11:4 Abel. See Gen. 4:1–15. more excellent. The precise reason for the excellence of Abel’s sacrifice is not specifically revealed by the writer of Hebrews, but implied in 12:24 (see notes there). Here his concern is with Abel’s faith. Both brothers knew what God required. Abel obeyed and Cain did not. Abel acted in faith, Cain in unbelief (see notes on Gen. 4:4, 5). through which…it. The antecedent of both “which” and “it” is Abel’s faith, not his offering. Through that faith, he left testimony to all succeeding generations that a person comes to God by faith to receive righteousness. righteous. Because of his faith, evidenced in obedience to God’s requirement for sacrifice, Abel was accounted as righteous by God (cf. Rom. 4:4–8). Christ Himself referred to the righteousness of Abel (Matt. 23:35). Cain’s sacrifice was evidence that he was just going through the motions of ritual in a disobedient manner, not evidencing authentic faith. Without faith no one can receive imputed righteousness (cf. Gen. 15:6). testifying of his gifts. Abel’s offering proved something about his faith that was not demonstrated by Cain’s offering.

11:5 The quote is from Gen. 5:24. Enoch. See note on Gen. 5:24. The LXX translated the Heb. idiom “Enoch walked with God” with “he pleased God.” The writer combines both in the reference. Enoch was miraculously taken to heaven without dying (cf. 1 Thess. 4:17).

11:6 impossible to please. Enoch pleased God because he had faith. Without such faith it is not possible for anyone to “walk with God” or “please Him” (cf. 10:38). He is. The emphasis here is on “He,” the true God. Genuine faith does not simply believe that a divine being exists, but that the God of Scripture is the only real and true God who exists. Not believing that God exists is equivalent to calling Him a liar (cf. 1 John 5:10). rewarder. A person must believe not only that the true God exists, but also that He will reward men’s faith in Him with forgiveness and righteousness, because He has promised to do so (cf. 10:35; Gen. 15:1; Deut. 4:29; 1 Chr. 28:9; Ps. 58:11; Is. 40:10).

11:7 Noah. See Gen. 5:28—9:29; Ezek. 14:14. things not yet seen. See notes on vv. 1, 6. The world had not seen anything resembling the great Flood (not even rain; see notes on Gen. 7:11), yet Noah spent 120 years (Gen. 6:3) fulfilling God’s command to build the massive ark (Gen. 6:13–22). godly fear. Noah treated God’s message with great respect and awe (cf. 5:7). His faith was expressed in obedience (cf. Gen. 6:22; 7:5). condemned. Noah warned the people of his time about God’s impending judgment (cf. 1 Pet. 3:20), and is called “a preacher of righteousness” (2 Pet. 2:5). heir of the righteousness. See notes on 6:12; 9:15. He who was a preacher of righteousness (2 Pet. 2:5) also became an heir of righteousness. He believed the message he preached. Like Enoch before him (see notes on v. 5), Noah walked with God in faith and obedience (Gen. 6:9).

11:8–19 Abraham. See Gen. 11:27—25:11.

11:8 the place…inheritance. The land of Canaan, far from his original home in Ur of the Chaldees (Gen. 11:31). He went by faith.

11:9 promise. Neither Abraham, Isaac, nor Jacob were able to settle permanently in or possess the land God promised to them (v. 10). Abraham first went there in faith, and they all lived there in faith, believing in a promise of possession that would not be fulfilled for many generations beyond their lifetimes (Gen. 12:7).

11:10 city. Abraham’s ultimate and permanent Promised Land was heaven which, through faith, he knew he would ultimately inherit. This city is mentioned again in v. 16; 12:22; 13:14.

11:11, 12 Sarah. See Gen. 11:27—23:2; 1 Pet. 3:5, 6.

11:11 past the age. At 90 (Gen. 17:17), she was long past child-bearing age and had never been able to conceive. God enabled her, however, because of her faith in His promise (Gen. 21:1–3).

11:12 as good as dead. At 99, Abraham was well beyond the age to father children apart from divine intervention (Gen. 17:1, 15–17; 21:1–5). stars…sand. This is hyperbole to stress the vastness of the population that would come from Abraham’s loins. See Gen. 15:4, 5; 22:17.

11:13 These all. The reference is to the patriarchs only (Abraham, Isaac, and Jacob). This interpretation is supported by the fact that the promises began with Abraham (cf. Acts 7:17; Rom. 4:13; Gal. 3:14–18) and were passed on to Isaac (Gen. 26:2–5, 24) and Jacob (Gen. 28:10–15). In addition, only those individuals fit the description in v. 15 and Enoch did not die. See note on 6:15. These people of faith didn’t know when they would inherit the promise. They had a life in the land, but did not possess it.

11:13–16 strangers and pilgrims. See Gen. 23:4. Their faith was patient and endured great hardships because they believed God had something better. They had no desire to go back to Ur, but did long for heaven (Job 19:25, 26; Ps. 27:4).

11:16 their God. God referred to Himself as “the God of Abraham, the God of Isaac, and the God of Jacob” (Ex. 3:6; cf. Gen. 28:13; Matt. 22:32). This is a significant covenant formula whereby an individual or a people identified with God and He with them (cf. Lev. 26:12). a city. See note on 12:22.

11:17–19 See Gen. 22:1–18. Abraham again proved his faith by his willingness to give back to God his son of promise, Isaac, whom he had miraculously received because of his faith. It would take an even greater miracle for them to replace Isaac by natural means. He trusted God for a resurrection. Cf. Rom. 4:16–21.

11:17, 18 only begotten. Isaac was not the only son of Abraham—there was also Ishmael through Hagar (Gen. 16:1–16). The term refers to someone who is unique, one of a kind (cf. John 1:14). Isaac was the only son born according to God’s promise and was the only heir of that promise. The quotation from Gen. 21:12 proves this latter point.

11:19 even from the dead. Believing that God’s promise regarding Isaac was unconditional, Abraham came to the conclusion that God would fulfill that promise even if it required raising Isaac from the dead (cf. Gen. 22:5). figurative sense. The word is the same as in 9:9, which is the basis for the Eng. word “parable.” Abraham received Isaac back from the dead, as it were, even though Isaac had not been slain.

11:20 Isaac. See Gen. 27:1—28:5.

11:21 Jacob. See Gen. 47:28—49:33. each of the sons. Both of Joseph’s sons, Ephraim and Manasseh, received a blessing from Jacob. Consequently, two tribes descended from Joseph, whereas only one tribe descended from each of his brothers (see Gen. 47:31; 48:1, 5, 16). top of his staff. According to Gen. 47:31, Jacob leaned upon his “bed.” The two words (staff, bed) in Heb. have exactly the same consonants. Old Testament Heb. mss. were copied without vowels. Later Heb. mss., between the sixth and ninth centuries A.D., took the word as “bed.” The LXX, in the third century B.C., rendered it “staff,” which seems more likely although both could be factual.

11:22 Joseph. See Gen. 37:1—50:26. Joseph spent all of his adult life in Egypt and, even though he was a fourth-generation heir of the promise given to Abraham, he never returned to Canaan while he was alive. Yet, facing death, he still had faith that God would fulfill His promise and demonstrated that confidence by making his brothers promise to take his bones back to Canaan for burial (Gen. 50:24, 25; cf. Ex. 13:19; Josh. 24:32).

11:23–29 Moses. See Ex. 1–15; Acts 7:17–36.

11:23 beautiful child. Meaning “favored,” in this case divinely favored (Acts 7:20; cf. Ex. 2:2). The faith described here is actually that exercised by Moses’ parents, although it is unclear how much Moses’ parents understood about God’s plan for their child.

11:24 Moses refused the fame he could have in Egypt if he would have capitalized on his position as the adopted son of Pharaoh’s daughter (cf. Ex. 2:10).

11:25 with the people of God. Moses would have sinned had he refused to take on the responsibility God gave him regarding Israel, and he had a clear and certain conviction that “God would deliver them by his hand” (Acts 7:25). Moses repudiated the pleasures of Egypt.

11:26 reproach of Christ. Moses suffered reproach for the sake of Christ in the sense that he identified with Messiah’s people in their suffering (v. 25). In addition, Moses identified himself with the Messiah because of his own role as leader and prophet (cf. 12:2; Deut. 18:15; Pss. 69:9; 89:51). Moses knew of the sufferings and glory of the Messiah (cf. John 5:46; Acts 26:22, 23; 1 Pet. 1:10–12). Anyone who suffers because of genuine faith in God and for the redemptive gospel suffers for the sake of Christ (cf. 13:12, 13; 1 Pet. 4:14).

11:27 forsook Egypt. Moses left Egypt for the first time when he fled for his life after killing the Egyptian slave master (Ex. 2:14, 15). That time he did fear Pharaoh’s wrath. On the second occasion, he turned his back on Egypt and all that it represented. This leaving was not for fear of Pharoah, so it is the one in view here. seeing Him. Moses’ faith was such that he responded to God’s commands as though God were standing visibly before him. This was the basis for his loyalty to God, and it should be a believer’s example for loyalty (cf. 2 Cor. 4:16–18).

11:28 Passover. See Ex. 12.

11:29 Red Sea. Ex. 14, 15. When they first reached the shores of the Red Sea, the people feared for their lives (Ex. 14:11, 21). But upon hearing Moses’ pronouncement of God’s protection (Ex. 14:13, 14), they went forward in faith.

11:30 Jericho. See Josh. 6. The people did nothing militarily to cause the fall of Jericho; they simply followed God’s instructions in faith. Cf. 2 Cor. 10:4.

11:31 Rahab. See Josh. 2:1–24; 6:22–25; Matt. 1:5; James 2:25.

11:32 All of the men listed in this verse held a position of power or authority, but none of them is praised for his personal status or abilities. Instead, they are recognized for what each one had accomplished by faith in God. They are not listed chronologically, but are listed in pairs with the more important member mentioned first (cf. 1 Sam. 12:11). See Judg. 6–9 (Gideon); 4, 5 (Barak); 13–16 (Samson); 11, 12 (Jephthah). David. David is the only king mentioned in this verse. All the others are judges or prophets. David could also be considered a prophet (see 4:7; 2 Sam. 23:1–3; Mark 12:36). Cf. 1 Sam. 13:14; 16:1, 12; Acts 13:22. Samuel and the prophets. Samuel was the last of the judges and the first of the prophets (cf. 1 Sam. 7:15; Acts 3:24; 13:20). He anointed David as king (1 Sam. 16:13) and was known as a man of intercessory prayer (1 Sam. 12:19, 23; Jer. 15:1).

11:33–38 The many accomplishments and sufferings described in these verses apply generally to those faithful saints. Some experienced great success, whereas others suffered great affliction. The point is that they all courageously and uncompromisingly followed God, regardless of the earthly outcome. They placed their trust in Him and in His promises (cf. 6:12; 2 Tim. 3:12).

11:33 subdued kingdoms. Joshua, the judges, David, and others. worked righteousness. Righteous kings like David, Solomon, Asa, Jehoshaphat, Joash, Hezekiah, and Josiah. obtained promises. Abraham, Moses, David, and Solomon. stopped the mouths of lions. Samson (Judg. 14:5, 6), David (1 Sam. 17:34, 35), Daniel (Dan. 6:22).

11:34 quenched the violence of fire. Shadrach, Meshach, and Abednego (Dan. 3:19–30). escaped the edge of the sword. David (1 Sam. 18:4, 11; 19:9, 10), Elijah (1 Kin. 19:1–3, 10), and Elisha (2 Kin. 6:15–19). weakness. Ehud (Judg. 3:12–30), Jael (Judg. 4:17–24), Gideon (Judg. 6:15, 16; 7:1–25), Samson (Judg. 16:21–30), and Hezekiah (Is. 38:1–6). Cf. 1 Cor. 1:27; 2 Cor. 12:10.

11:35 Women received their dead. The widow of Zarephath (1 Kin. 17:22) and the woman of Shunem (2 Kin. 4:34). tortured. The word indicates that they were beaten to death while strapped to some sort of rack (cf. 2 Macc. 6, 7 about Eleazar and the mother with 7 sons who were martyrs). better resurrection. See note on 9:27. The deliverance from certain death or near death would be like returning from the dead, but would not be the promised resurrection. This was especially true of those who had died and were raised. The first time they were raised from the dead was merely resuscitation, not the true and glorious final resurrection (Dan. 12:2; cf. Matt. 5:10; James 1:12).

11:36 others. Joseph (Gen. 39:20), Micaiah (1 Kin. 22:27), Elisha (2 Kin. 2:23), Hanani (2 Chr. 16:10), Jeremiah (Jer. 20:1–6; 37:15), and others (2 Chr. 36:16).

11:37 stoned. The prophet Zechariah (son of Jehoiada) was killed in this fashion (see notes on 2 Chr. 24:20–22; Matt. 23:35). sawn in two. According to tradition, this was the method Manasseh employed to execute Isaiah. slain with the sword. Urijah the prophet died in this fashion (Jer. 26:23; cf. 1 Kin. 19:10). However, the expression here may refer to the mass execution of God’s people; several such incidents occurred during the time of the Maccabees in the 400 years between the OT and NT (see Introduction to the Intertestamental Period). wandered about. Many of God’s people suffered from poverty and persecution (cf. Ps. 107:4–9).

11:38 See 1 Kin. 18:4, 13; 19:9.

11:39, 40 something better. They had faith in the ultimate fulfillment of the eternal promises in the covenant (v. 13). See Introduction: Historical and Theological Themes.

11:40 apart from us. The faith of OT saints looked forward to the promised salvation, whereas the faith of those after Christ looks back to the fulfillment of the promise. Both groups are characterized by genuine faith and are saved by Christ’s atoning work on the cross (cf. Eph. 2:8, 9).

Hebrews 12

12:1 Therefore. This is a very crucial transition word offering an emphatic conclusion (cf. 1 Thess. 4:8) to the section which began in 10:19. witnesses. The deceased people of chap. 11 give witness to the value and blessing of living by faith. Motivation for running “the race” is not in the possibility of receiving praise from “observing” heavenly saints. Rather, the runner is inspired by the godly examples those saints set during their lives. The great crowd is not comprised of spectators but rather is comprised of ones whose past life of faith encourages others to live that way (cf. 11:2, 4, 5, 33, 39). let us. The reference is to those Hebrews who had made a profession of Christ, but had not gone all the way to full faith. They had not yet begun the race, which starts with salvation. The writer has invited them to accept salvation in Christ and join the race. every weight. Different from the “sin” mentioned next, this refers to the main encumbrance weighing down the Hebrews which was the Levitical system with its stifling legalism. The athlete would strip away every piece of unnecessary clothing before competing in the race. The outward things emphasized by the Levitical system not only impede, they “ensnare.” sin. In this context, this focuses first on the particular sin of unbelief—refusing to turn away from the Levitical sacrifices to the perfect sacrifice, Jesus Christ (cf. John 16:8–11), as well as other sins cherished by the unbeliever. endurance. Endurance is the steady determination to keep going, regardless of the temptation to slow down or give up (cf. 1 Cor. 9:24, 25). race. The athletic metaphor presents the faith-filled life as a demanding, grueling effort. The Eng. word “agony” is derived from the Gr. word used here. See note on Matt. 7:14.

12:2 looking. They were to fix their eyes on Jesus as the object of faith and salvation (cf. 11:26, 27; Acts 7:55, 56; Phil. 3:8). author. See note on 2:10. The term means originator or preeminent example. finisher. See note on 5:14. The term is lit. “perfecter,” having the idea of carrying through to perfect completion (cf. John 19:30). the joy. Jesus persevered so that He might receive the joy of accomplishment of the Father’s will and exaltation (cf. 1:9; Ps. 16:9–11; Luke 10:21–24). right hand. See note on 1:3.

12:3 consider Him. Jesus is the supreme example of willingness to suffer in obedience to God. He faced “hostility” (the same word as “spoken against” in Luke 2:34) and endured even the cruel cross. The same opposition is faced by all who follow Him (Acts 28:22; Gal. 6:17; Col. 1:24; 2 Tim. 3:12). weary and discouraged. Believers’ pressures, exhaustion, and persecutions (cf. Gal. 6:9) are as nothing compared to Christ’s.

12:4 bloodshed. None of the Hebrews had experienced such intense exhaustion or persecution that it brought them to death or martyrdom. Since Stephen (Acts 7:60), James (Acts 12:1), and others (cf. Acts 9:1; 22:4; 26:10) had faced martyrdom in Jerusalem, it would appear to rule out that city as the residence of this epistle’s recipients (see Introduction: Author and Date).

12:5, 6 Here the writer recalls and expounds Prov. 3:11, 12. Trials and sufferings in the Christian’s life come from God who uses them to educate and discipline believers by such experiences. Such dealings are evidence of God’s love for His own children (cf. 2 Cor. 12:7–10).

12:6 scourges. This refers to flogging with a whip, a severe and painful form of beating that was a common Jewish practice (cf. Matt. 10:17; 23:34).

12:7, 8 sons. Because all are imperfect and need discipline and training, all true children of God are chastened at one time or another, in one way or another.

12:8 illegitimate. The word is found only here in the NT, but is used elsewhere in Gr. literature of those born to slaves or concubines. There could be in this an implied reference to Hagar and Ishmael (Gen. 16), Abraham’s concubine and illegitimate son.

12:9 subjection. Respect for God equals submission to His will and law, and those who willingly receive the Lord’s chastening will have a richer, more abundant life (cf. Ps. 119:165). Father of spirits. Probably best translated as “Father of our spirits,” it is in contrast to “human fathers” (lit. “fathers of our flesh”).

12:10 our profit. Imperfect human fathers discipline imperfectly; but God is perfect and therefore His discipline is perfect and always for the spiritual good of His children.

12:11 fruit of righteousness. This is the same phrase as in James 3:18. trained. The same word was used in 5:14 and translated “exercised” (see note there; cf. 1 Tim. 4:7).

12:12–17 This passage exhorts believers to act on the divine truths laid out in the previous passages. Truth that is known but not obeyed becomes a judgment rather than a benefit (cf. 13:22).

12:12, 13 The author returns to the race metaphor begun in vv. 1–3 (cf. Prov. 4:25–27) and incorporates language taken from Is. 35:3 to describe the disciplined individual’s condition like a weary runner whose arms drop and knees wobble. When experiencing trials in his life, the believer must not allow the circumstances to get the best of him. Instead, he must endure and get his second wind so as to be renewed to continue the race.

12:14 Pursue…holiness. In this epistle, it is explained as 1) a drawing near to God with full faith and a cleansed conscience (10:14, 22), and 2) a genuine acceptance of Christ as the Savior and sacrifice for sin, bringing the sinner into fellowship with God. Unbelievers will not be drawn to accept Christ if believers’ lives do not demonstrate the qualities God desires, including peace and holiness (cf. John 13:35; 1 Tim. 4:3; 5:23; 1 Pet. 1:16).

12:15 looking carefully. Believers are to watch their own lives, so as to give a testimony of peace and holiness, as well as to look out for and help those in their midst who are in need of salvation. fall short of the grace of God. See notes on 4:1; 6:6; 10:26. This means to come too late and be left out. Here is another mention of the intellectually convinced Jews in that assembly, who knew the gospel and were enamored with Christ, but still stood on the edge of apostasy. root of bitterness. This is the attitude of apostates within the church who are corruptive influences. Cf. Deut. 29:18.

12:16, 17 See Gen. 25:29–34 and 27:1–39. Esau desired God’s blessings, but he did not want God. He regretted what he had done, but he did not repent. Esau is an example of those who willfully sin against God and who are given no second chance because of their exposure to the truth and their advanced state of hardness (cf. 6:6; 10:26). Esau was an example of the “profane” person.

12:16 fornicator. In this context, it refers to the sexually immoral in general. Apostasy is often closely linked with immorality (cf. 2 Pet. 2:10, 14, 18; Jude 8, 16, 18).

12:18–29 The writer proceeds to give an exposition based upon Israel’s encounter with God at Mt. Sinai (see Ex. 19, 20; Deut. 4:10–24).

12:18 See Ex. 19:12, 13; Deut. 4:11; 5:22.

12:19 sound of a trumpet. See Ex. 19:16, 19; Deut. 4:12.

12:20 Quoted from Ex. 19:12, 13 (cf. 20:19; Deut. 5:23, 24).

12:21 Quoted from Deut. 9:19.

12:22 Mount Zion. As opposed to Mt. Sinai, where God gave the Mosaic law which was foreboding and terrifying, Mt. Zion here is not the earthly one in Jerusalem, but God’s heavenly abode, which is inviting and gracious. No one could please God on Sinai’s terms, which was perfect fulfillment of the law (Gal. 3:10–12). Zion, however, is accessible to all who come to God through Jesus Christ (cf. Ps. 132:13, 14; Is. 46:13; Zech. 2:10; Gal. 4:21–31). Mount Zion…city of the living God… heavenly Jerusalem. These are synonyms for heaven itself. For a description of the abode of God, the city of Jerusalem in heaven, see notes on Rev. 21:1—22:5. innumerable. The Gr. word is often translated 10,000. See Rev. 5:11, 12.

12:23 general assembly. The term here means “a gathering for public festival.” It does not likely describe a distinct group as if different from the church, but describes the attitude of the innumerable angels in heaven in a festal gathering around the throne of God. church of the firstborn. The firstborn is Jesus Christ (see note on 1:6). The “church” is comprised of believers who are fellow heirs with Christ, the preeminent One among many brethren (Rom. 8:17, 29). just men made perfect. See notes on 5:14 (cf. 11:40). These are the OT saints in distinction from the “church of the firstborn,” who are the NT believers.

12:24 Mediator. See note on 7:22 (cf. 8:6–10; 9:15). better things. See notes on 6:9; 9:23. Abel’s sacrifice was pleasing to God because it was offered in faith and obedience (cf. 11:4), but it had no atoning power. Jesus’ blood alone was sufficient to cleanse sin (cf. 1 John 1:7). The sacrifice of Christ brought redemption (9:12), forgiveness (9:26), and complete salvation (10:10, 14). than that of Abel. The blood of Abel’s sacrifice only provided a temporary covering, but Christ’s blood sacrifice declares eternal forgiveness (cf. Col. 1:20).

12:25 refused. See note on v. 19, where the same word describes the conduct of the Israelites at Mt. Sinai. much more. The consequences for apostates is dire indeed. The judgment to be experienced and the expected terror is far in excess of that on Mt. Sinai.

12:26 Quoted from Hag. 2:6.

12:26, 27 shook the earth. At Mt. Sinai, God shook the earth. From Zion, He will shake the heavens, the entire universe (cf. Is. 13:13; 34:4; 65:17, 22; 2 Pet. 3:10–13; Rev. 6:12–14; 20:11; 21:1).

12:27 Everything physical (“things…being shaken”) will be destroyed; only eternal things (“which cannot be shaken”) will remain.

12:28 kingdom. God will create “a new heaven and a new earth…the holy city, New Jerusalem” (Rev. 21:1, 2), which will be eternal and immovable. let us have grace. See note on 4:16. with reverence and godly fear. See note on 11:7 (cf. 5:7). The second word has to do with the apprehension felt due to being in God’s presence.

12:29 consuming fire. See Deut. 4:24. God’s law given at Sinai prescribed many severe punishments, but the punishment is far worse for those who reject His offer of salvation through His own Son, Jesus Christ (cf. Luke 3:16, 17). This verse is to be related to 10:29–31.

Hebrews 13

13:1 The last chapter of the epistle focuses on some of the essential practical ethics of Christian living. These ethics help portray the true gospel to the world, encourage others to believe in Christ, and bring glory to God. The first of these is love for fellow believers (cf. John 13:35). Although the primary reference would be to Christians, the writer must have had emotions similar to those of the Apostle Paul when it came to considering his fellow Hebrews (see Rom. 9:3, 4).

13:2 entertain. The second grace needing development was the extension of love to those who were strangers (cf. Rom. 12:13; 1 Tim. 3:2). Hospitality in the ancient world often included putting up a guest overnight or longer. This is hardest to do when experiencing a time of persecution. The Hebrews would not know whether a guest would prove to be a spy or a fellow believer being pursued. angels. This is not given as the ultimate motivation for hospitality but to reveal that one never knows how far-reaching an act of kindness might be (cf. Matt. 25:40, 45). This is exactly what happened to Abraham and Sarah (Gen. 18:1–3), Lot (Gen. 19:1, 2), Gideon (Judg. 6:11–24), and Manoah (Judg. 13:6–20).

13:3 yourselves. Believers should be able to identify with the suffering of others because they also suffer physical (“in the body”) pain and hardship.

13:4 honorable. God highly honors marriage, which He instituted at creation (Gen. 2:24); but some people in the early church considered celibacy to be holier than marriage, an idea Paul strongly denounces in 1 Tim. 4:3 (see notes on 1 Cor. 7). Sexual activity in a marriage is pure, but any sexual activity outside marriage brings one under divine judgment. God will judge. God prescribes serious consequences for sexual immorality (see notes on Eph. 5:3–6).

13:5 covetousness. Lusting after material riches is “a root of all kinds of evil, for which some have strayed from the faith in their greediness” (1 Tim. 6:10; cf. 1 Tim. 3:3). I will never. Quoted from Gen. 28:15; Deut. 31:6, 8; Josh. 1:5; 1 Chr. 28:20. Believers can be content in every situation because of this promise. Five negatives are utilized in this statement to emphasize the impossibility of Christ deserting believers. It is like saying “there is absolutely no way whatsoever that I will ever, ever leave you.”

13:6 boldly. Not the usual word for boldness, this word has the idea of being confident and courageous. Cf. its use in Matt. 9:2; 2 Cor. 5:6, 8. Quoted from Ps. 118:6.

13:7 In addition to the roll of the faithful in chap. 11, the writer reminds the Hebrews of their own faithful leaders within the church. In so doing, he outlines the duties of pastors: 1) rule; 2) speak the Word of God; and 3) establish the pattern of faith for the people to follow. Cf. Acts 20:28; 1 Tim. 3:1–7; Titus 1:5–9.

13:9 various and strange doctrines. These would include any teaching contrary to God’s Word. The NT contains countless warnings against false teaching and false teachers (cf. Acts 20:29, 30; Rom. 16:17; 2 Cor. 10:4, 5; Gal. 1:6–9; Eph. 4:14; 2 Tim. 3:16). established by grace. Those who are experiencing God’s grace in Christ have hearts and minds that remain stable. foods. The Mosaic law had regulations for everything, including food (Lev. 11). But for Christians, those laws have been abrogated (Acts 10:9–16; cf. 1 Cor. 8:8; Rom. 14:17; 1 Tim. 4:1–5).

13:10–13 See notes on 11:26; 12:2. The writer presents an analogy for the believers’ identification with Christ in His rejection by Jews. The bodies of animals offered on the Day of Atonement were not eaten but burned “outside the camp” (Lev. 4:21; 16:27). Jesus, who was the ultimate atoning sacrifice, was similarly crucified outside the gates of Jerusalem (John 19:17). Figuratively, believers must join Him outside the camp of the world, no longer being a part of its unholy systems and practices (cf. 2 Tim. 2:4). By extension, this would also depict the departure from the Levitical system. The uncommitted Hebrews needed to take the bold step of leaving that system and being outside the camp of Old Covenant Israel.

13:10 an altar. The altar, the offerer, and the sacrifice are all closely related. Association with an altar identifies the offerer with the sacrifice. With certain offerings, the individual further identified himself with the altar and sacrifice by eating some of the sacrifice. The Apostle Paul referred to this relationship to an altar when giving instruction to the Corinthians regarding eating meat offered to idols (1 Cor. 9:13) and regarding the observation of the Lord’s Supper (1 Cor. 10:18). Here, the altar is equivalent to the sacrifice of Christ, especially as seen in the comparison to the Day of Atonement.

13:15 praise…thanks. As seen throughout the book of Hebrews, sacrifices were extremely important under the Old Covenant. Under the New Covenant, God desires the praise and thanksgiving of His people rather than offerings of animals or grain. Since NT believers are all priests (1 Pet. 2:5, 9), they have offerings of praise and thanks to God (cf. Rom. 12:1). The “sacrifice of praise” is also mentioned in Lev. 7:12; Ps. 54:6. For “fruit of the lips” see Is. 57:19; Hos. 14:2.

13:16 do good…share. The sacrifices of praise coming from the lips of God’s people please Him only when accompanied by loving action (cf. Is. 58:6, 7; James 1:27; 1 John 3:18).

13:17 rule over you. See note on v. 7. The pastors/elders of the church exercise the very authority of Christ when they preach, teach, and apply Scripture (see notes on Acts 20:28; 1 Thess. 5:12, 13). They serve the church on behalf of Christ and must give Him an account of their faithfulness. See notes on 1 Cor. 4:1–5; 1 Pet. 5:1–4. These may include both secular and spiritual rulers. Even those who do not acknowledge God are nevertheless ordained and used by Him (cf. Rom. 13:1, 4). joy. The church is responsible to help its leaders do their work with satisfaction and delight. See notes on 1 Thess. 5:12, 13.

13:19 restored. The author had been with these Hebrews and was anxious to once again be in their fellowship.

13:20, 21 This benediction is among the most beautiful in Scripture (cf. Num. 6:24–26; 2 Cor. 13:14; Jude 24, 25). It is an example of how grace can be manifested in mutual blessing and prayer.

13:20 God of peace. Paul uses this title 6 times in his epistles (cf. 1 Thess. 5:23). great Shepherd of the sheep. See Is. 63:11. The figure of the Messiah as a Shepherd is found frequently in Scripture (cf. Ps. 23; Is. 40:11; Ezek. 34:23; John 10:11; 1 Pet. 2:25; 5:4). through the blood of the everlasting covenant. This must refer, in the context of Hebrews, to the New Covenant that is eternal (in a future sense) compared to the Mosaic Covenant that was temporary and had been abrogated (see notes on 8:6–13; 9:15).

13:21 make you complete. This is not the Gr. word for “perfect” or “perfection” used throughout Hebrews to indicate salvation (see note on 5:14) but is a word which is translated “prepared” in 10:5 and “framed” in 11:3. It refers to believers being edified. The verb has the idea of equipping by means of adjusting, shaping, mending, restoring, or preparing (see note on 11:3; cf. 1 Cor. 1:10; 2 Cor. 13:11; 2 Tim. 3:17).

13:22 bear with. Readers are encouraged to receive this message with open minds and warm hearts, in contrast to those who “will not endure sound doctrine” (2 Tim. 4:3). word of exhortation. Cf. 3:13. This is the writer’s own description of his epistle (see Introduction: Historical and Theological Themes).

13:23 set free. The details of Timothy’s imprisonment are unknown (cf. 2 Tim. 4:11, 21).

13:24 Those from Italy. The group to which the author wrote may have been in Italy, or the meaning might be that Italian Christians who were with him sent their greetings (see Introduction: Author and Date). The use of similar phrases elsewhere is ambiguous since some are clearly referring to people still in their location (Acts 10:23; 17:13) and those who were away from their homes (Acts 21:27).

Hebrews 1

1:1 a Num. 12:6, 8; Joel 2:28

1:1 1 Or in many portions

1:2 2 Or ages, Gr. aiones, aeons

1:3 b John 1:14

1:3 c 2 Cor. 4:4; Col. 1:15

1:3 d Col. 1:17

1:3 e (Heb. 7:27)

1:3 f Ps. 110:1

1:3 3 NU omits by Himself

1:3 4 cleansed

1:3 5 NU omits our

1:4 g Is. 9:6, 7; Luke 1:32, 33; (Phil. 2:9, 10)

1:5 h Ps. 2:7; Acts 13:33; Heb. 5:5

1:5 i 2 Sam. 7:14

1:6 j Ps. 89:27; (Rom. 8:29)

1:6 k Deut. 32:43, LXX, DSS; Ps. 97:7; 1 Pet. 3:22; Rev. 5:11–13

1:7 l Ps. 104:4

1:8 m Ps. 45:6, 7

1:8 6 A ruler’s staff

1:9 n Is. 61:1, 3

1:10 o Ps. 102:25–27

1:11 p (Is. 34:4)

1:11 q Is. 50:9; 51:6; Heb. 8:13

1:12 r Heb. 13:8

1:13 s Ps. 110:1; Matt. 22:44; Heb. 1:3

1:14 t Ps. 103:20; Dan. 7:10

1:14 u Rom. 8:17

Hebrews 2

2:1 1 all the more careful attention

2:2 a Deut. 33:2; Acts 7:53; Gal. 3:19

2:2 b Num. 15:30

2:2 2 retribution or penalty

2:3 c Heb. 10:28

2:3 d Matt. 4:17

2:3 e Mark 16:20; Luke 1:2; 1 John 1:1

2:4 f Mark 16:20

2:4 g Acts 2:22, 43; 2 Cor. 12:2

2:4 h 1 Cor. 12:4, 7, 11; Eph. 4:7

2:4 i Eph. 1:5, 9

2:4 3 distributions

2:5 j (2 Pet. 3:13)

2:6 k Job 7:17; Ps. 8:4–6

2:7 4 Or for a little while

2:7 5 NU, M omit the rest of v. 7.

2:8 l Matt. 28:18

2:8 m Ps. 8:6; 1 Cor. 15:25, 27

2:9 n Phil. 2:7–9; Heb. 1:9

2:9 o Acts 2:33; 3:13; 1 Pet. 1:21

2:9 p Is. 53:12; (John 3:16)

2:9 6 Or for a little while

2:10 q Col. 1:16

2:10 r Heb. 5:8, 9; 7:28

2:11 s Heb. 10:10

2:11 t Acts 17:26

2:11 u Matt. 28:10

2:11 7 sets apart

2:12 v Ps. 22:22

2:13 w 2 Sam. 22:3; Is. 8:17

2:13 x Is. 8:18

2:14 y John 1:14

2:14 z Col. 2:15

2:14 a (1 Cor. 15:54–57); 2 Tim. 1:10

2:15 b Ps. 68:18; Is. 42:7; 45:13; 49:9; 61:1; (Luke 1:74)

2:16 8 Or take on the nature of

2:16 9 Or take on

2:17 c Phil. 2:7; Heb. 2:14

2:17 d (Heb. 4:15; 5:1–10)

2:18 e (Heb. 4:15, 16)

2:18 10 tested

Hebrews 3

3:2 a Ex. 40:16; Num. 12:7; Heb. 3:5

3:3 b Zech. 6:12, 13

3:4 c (Eph. 2:10)

3:5 d Ex. 40:16; Num. 12:7; Heb. 3:2

3:5 e Ex. 14:31; Num. 12:7

3:5 f Deut. 18:15, 18, 19

3:6 g Ps. 2:7; 110:4; Heb. 1:2

3:6 h (1 Cor. 3:16); 1 Tim. 3:15

3:6 i (Matt. 10:22)

3:6 1 NU omits firm to the end

3:7 j Acts 1:16

3:7 k Ps. 95:7–11; Heb. 3:15; 4:7

3:13 2 encourage

3:15 l Ps. 95:7, 8

3:16 m Num. 14:2, 11, 30; Deut. 1:35, 36, 38

3:17 n Num. 14:22, 23

3:18 o Num. 14:30

3:19 p Num. 14:1–39; 1 Cor. 10:11, 12

Hebrews 4

4:1 a 2 Cor. 6:1; (Gal. 5:4); Heb. 12:15

4:2 1 NU, M since they were not united by faith with those who heeded it

4:3 b Ps. 95:11; Heb. 3:11

4:4 c Gen. 2:2; Ex. 20:11; 31:17

4:5 d Ps. 95:11

4:7 e Ps. 95:7, 8

4:8 f Josh. 22:4

4:8 2 Gr. Jesus, same as Heb. Joshua

4:11 g 2 Pet. 1:10

4:12 h Ps. 147:15

4:12 i Is. 49:2

4:12 j Eph. 6:17; Rev. 2:12

4:12 k (John 12:48); 1 Cor. 14:24, 25

4:13 l 2 Chr. 16:9; Ps. 33:13–15; 90:8

4:13 m Job 26:6; Prov. 15:11

4:14 n Heb. 2:17; 7:26

4:14 o Heb. 10:23

4:15 p Is. 53:3–5

4:15 q Luke 22:28

4:15 r 2 Cor. 5:21; Heb. 7:26

4:16 s (Eph. 2:18; Heb. 10:19, 22)

Hebrews 5

5:1 a Heb. 2:17; 8:3

5:2 b Heb. 7:28

5:2 1 deal gently with

5:3 c Lev. 9:7; 16:6; (Heb. 7:27; 9:7)

5:4 d Ex. 28:1; Num. 16:40; 1 Chr. 23:13

5:5 e John 8:54

5:5 f Ps. 2:7

5:6 g Ps. 110:4; Heb. 7:17

5:7 h Matt. 26:39, 42, 44; Mark 14:36, 39; Luke 22:41, 44

5:7 i Ps. 22:1

5:7 j Matt. 26:53

5:7 k Matt. 26:39

5:8 l Phil. 2:8

5:9 m Heb. 2:10

5:10 n Ps. 110:4

5:11 o (John 16:12); Heb. 7:1–22

5:11 p (Matt. 13:15)

5:12 q 1 Cor. 3:1–3; 1 Pet. 2:2

5:12 2 sayings, Scriptures

5:13 r Eph. 4:14

5:14 s Is. 7:15; Phil. 1:9

5:14 3 mature

5:14 4 practice

Hebrews 6

6:1 a Heb. 5:12

6:1 b (Heb. 9:14)

6:1 1 maturity

6:2 c John 3:25; Acts 19:3–5

6:2 d (Acts 8:17)

6:2 e Acts 17:31

6:2 f Acts 24:25

6:3 2 M let us do

6:4 g (John 4:10); Eph. 2:8

6:4 h (Gal. 3:2, 5); Heb. 2:4

6:6 i Heb. 10:29

6:6 3 Or and have fallen away

6:7 j Ps. 65:10

6:8 k Is. 5:6

6:10 l Rom. 3:4

6:10 m 1 Thess. 1:3

6:10 n Rom. 15:25; Heb. 10:32–34

6:10 4 NU omits labor of

6:11 o Col. 2:2

6:12 p Heb. 10:36

6:12 5 lazy

6:13 q Gen. 22:16, 17; Luke 1:73

6:14 r Gen. 22:16, 17

6:15 s Gen. 12:4; 21:5

6:16 t Ex. 22:11

6:17 u Rom. 8:17; Heb. 11:9

6:17 v Rom. 11:29

6:17 6 unchangeableness of His purpose

6:17 7 guaranteed

6:18 w Num. 23:19; 1 Sam. 15:29; Titus 1:2

6:18 x (Col. 1:5); Heb. 3:6; 7:19; 12:1

6:18 8 unchangeable

6:18 9 M omits might

6:19 y Lev. 16:2, 15; Heb. 9:3, 7

6:20 z (John 14:2; Heb. 4:14)

6:20 a Gen. 14:17–19; Ps. 110:4; Heb. 3:1; 5:10, 11

Hebrews 7

7:1 a Gen. 14:18–20; Heb. 7:6

7:4 1 plunder

7:5 b Num. 18:21–26; 2 Chr. 31:4

7:6 c Gen. 14:19, 20

7:6 d (Rom. 4:13)

7:8 e Heb. 5:6; 6:20; (Rev. 1:18)

7:11 f (Rom. 7:7–14); Gal. 2:21; Heb. 7:18; 8:7

7:13 2 served

7:14 g Gen. 49:8–10; Num. 24:17; Is. 1:1; Mic. 5:2; Matt. 1:3; 2:6; Rev. 5:5

7:14 h Matt. 1:2

7:14 3 NU priests

7:17 i Ps. 110:4; Heb. 5:6; 6:20; 7:21

7:17 4 NU it is testified

7:18 j (Rom. 8:3); Gal. 3:21; Heb. 7:11

7:19 k (Acts 13:39); Rom. 3:20; 7:7; Gal. 2:16; 3:21; Heb. 9:9; 10:1

7:19 l Heb. 6:18, 19

7:19 m Lam. 3:57; Rom. 5:2; (Eph. 2:18); Heb. 4:16; James 4:8

7:19 5 complete

7:21 n Ps. 110:4; Heb. 5:6; 7:17

7:21 6 NU ends the quotation after forever.

7:22 o Heb. 8:6

7:22 7 guarantee

7:25 p Jude 24

7:25 q Rom. 8:34; 1 Tim. 2:5; Heb. 9:24; 1 John 2:1

7:25 8 completely or forever

7:26 r (2 Cor. 5:21); Heb. 4:15

7:26 s Eph. 1:20

7:26 9 innocent

7:27 t Lev. 9:7; 16:6; Heb. 5:3

Hebrews 8

8:1 a Ps. 68:18; 110:1; Eph. 1:20; Col. 3:1; Heb. 2:17; 3:1; 10:12

8:2 b Heb. 9:8, 12

8:2 c Heb. 9:11, 24

8:2 1 Lit. holies

8:3 d (Rom. 4:25; 5:6, 8; Gal. 2:20; Eph. 5:2); Heb. 5:1; 8:4

8:3 e (Eph. 5:2; Heb. 9:14)

8:5 f Heb. 9:23, 24

8:5 g Col. 2:17; Heb. 10:1

8:5 h Ex. 25:40

8:6 i (2 Cor. 3:6–8)

8:6 j (Luke 22:20); Heb. 7:22

8:7 k Ex. 3:8; 19:5

8:8 l Jer. 31:31–34

8:10 m Jer. 31:33; Rom. 11:27; Heb. 10:16

8:10 n Zech. 8:8

8:11 o Is. 54:13; John 6:45; (1 John 2:27)

8:11 p Jer. 31:34

8:12 q Rom. 11:27

8:12 2 NU omits and their lawless deeds

8:13 r (2 Cor. 5:17); Heb. 1:11

Hebrews 9

9:1 a Ex. 25:8; (Heb. 8:2; 9:11, 24)

9:2 1 holy place, lit. holies

9:3 b Ex. 26:31–35; 40:3

9:4 c Lev. 16:12

9:4 d Ex. 25:10

9:4 e Ex. 16:33

9:4 f Num. 17:1–10

9:4 g Ex. 25:16; 34:29; Deut. 10:2–5

9:5 h Ex. 25:17, 20; Lev. 16:2; 1 Kin. 8:7

9:6 i Num. 18:2–6; 28:3

9:7 j Ex. 30:10; Lev. 16:34; Heb. 10:3

9:7 k Heb. 5:3

9:8 l (John 14:6; Heb. 10:20)

9:9 m (Gal. 3:21); Heb. 7:19

9:10 n Lev. 11:2; Col. 2:16

9:10 o Num. 19:7

9:10 p Eph. 2:15

9:10 2 Lit. baptisms

9:11 q (Eph. 1:3–11); Heb. 10:1

9:11 3 NU that have come

9:12 r Heb. 10:4

9:12 s Is. 53:12; Eph. 1:7

9:12 t Zech. 3:9

9:12 u (Dan. 9:24)

9:13 v Lev. 16:14, 15; Heb. 9:19; 10:4

9:13 w Num. 19:2

9:13 4 sets apart

9:13 5 cleansing

9:14 x 1 John 1:7

9:14 y Heb. 6:1

9:14 z Luke 1:74

9:14 6 blemish

9:15 a Rom. 3:25

9:15 b Heb. 3:1

9:17 c Gal. 3:15

9:18 d Ex. 24:6

9:19 e Ex. 24:5, 6

9:19 f Lev. 14:4, 7; Num. 19:6, 18

9:19 7 command

9:20 g (Matt. 26:28)

9:20 h Ex. 24:3–8

9:21 i Ex. 29:12, 36

9:22 j Lev. 17:11

9:22 8 cleansed

9:22 9 forgiveness

9:23 k Heb. 8:5

9:23 10 cleansed

9:24 l Heb. 6:20

9:24 m Heb. 8:2

9:24 n Rom. 8:34

9:24 11 representations

9:25 o Heb. 9:7

9:27 p Gen. 3:19; Eccl. 3:20

9:27 q (2 Cor. 5:10); 1 John 4:17

9:28 r Rom. 6:10

9:28 s Is. 53:12; 1 Pet. 2:24

9:28 t Matt. 26:28

9:28 u 1 Cor. 1:7; Titus 2:13

Hebrews 10

10:1 a Heb. 8:5

10:1 b Heb. 7:19; 9:9

10:2 1 cleansed

10:4 c Mic. 6:6, 7

10:5 d Ps. 40:6–8

10:9 2 NU, M omit O God

10:10 e John 17:19; (Eph. 5:26; Heb. 2:11; 10:14, 29; 13:12)

10:10 f (Heb. 9:12)

10:10 3 set apart

10:11 g Num. 28:3

10:12 h Col. 3:1; Heb. 1:3

10:12 i Ps. 110:1

10:13 j Ps. 110:1; Heb. 1:13

10:14 4 set apart

10:16 k Jer. 31:33, 34; Heb. 8:10

10:17 l Jer. 31:34

10:18 5 forgiveness

10:19 m (Eph. 2:18); Heb. 4:16

10:19 n Heb. 9:8, 12

10:19 6 confidence

10:20 o John 14:6; (Heb. 7:24, 25)

10:22 p Heb. 7:19; 10:1

10:22 q Eph. 3:12

10:23 r 1 Cor. 1:9; 10:13; 1 Thess. 5:24; Heb. 11:11

10:25 s Acts 2:42

10:25 t Rom. 13:11

10:25 u Phil. 4:5

10:26 v Num. 15:30

10:26 w 2 Pet. 2:20

10:26 x Heb. 6:6

10:27 y Zeph. 1:18

10:28 z Deut. 17:2–6; 19:15; Matt. 18:16; Heb. 2:2

10:29 a (Heb. 2:3)

10:29 b 1 Cor. 11:29

10:29 c (Matt. 12:31)

10:30 d Deut. 32:35; Rom. 12:19

10:30 e Deut. 32:36

10:30 7 NU omits says the Lord

10:31 f (Luke 12:5)

10:32 g Gal. 3:4; Heb. 6:9, 10

10:32 8 enlightened

10:33 h 1 Cor. 4:9; Heb. 12:4

10:33 i Phil. 1:7

10:34 j 2 Tim. 1:16

10:34 k Matt. 5:12

10:34 l Matt. 6:20

10:34 9 NU the prisoners instead of me in my chains

10:34 10 possessions

10:34 11 NU omits in heaven

10:35 m Matt. 5:12

10:36 n Luke 21:19; Heb. 12:1

10:36 o (Col. 3:24)

10:37 p Luke 18:8

10:37 q Hab. 2:3, 4; Heb. 10:25; Rev. 22:20

10:37 12 Or that which

10:37 13 delay

10:38 r Hab. 2:3, 4; Rom. 1:17; Gal. 3:11

10:38 14 NU My just one

10:39 s 2 Pet. 2:20

10:39 t Acts 16:31

10:39 15 destruction

Hebrews 11

11:1 a Rom. 8:24; (2 Cor. 4:18; 5:7); Heb. 11:7, 27

11:1 1 realization

11:1 2 Or confidence

11:3 b Gen. 1:1; Ps. 33:6; (John 1:3); 2 Pet. 3:5

11:3 3 Or ages, Gr. aiones, aeons

11:4 c Gen. 4:3–5; Matt. 23:35; 1 John 3:12

11:4 d Gen. 4:8–10; Heb. 12:24

11:5 e Gen. 5:21–24

11:7 f Gen. 6:13–22

11:7 g 1 Pet. 3:20

11:7 h Rom. 3:22

11:8 i Gen. 12:1–4; Acts 7:2–4

11:9 j Gen. 12:8; 13:3, 18; 18:1, 9

11:9 k Heb. 6:17

11:10 l (Heb. 12:22; 13:14)

11:10 m (Rev. 21:10)

11:11 n Gen. 17:19; 18:11–14; 21:1, 2

11:11 o Luke 1:36

11:11 p Heb. 10:23

11:11 4 NU omits she bore a child

11:12 q Rom. 4:19

11:12 r Gen. 15:5; 22:17; 32:12

11:13 s Heb. 11:39

11:13 t Gen. 12:7

11:13 u John 8:56; Heb. 11:27

11:13 v Gen. 23:4; 47:9; 1 Chr. 29:15; Ps. 39:12; Eph. 2:19; 1 Pet. 1:17; 2:11

11:13 5 NU, M omit were assured of them

11:14 w Heb. 13:14

11:15 x Gen. 11:31

11:16 y Gen. 26:24; 28:13; Ex. 3:6, 15; 4:5

11:16 z (John 14:2); Heb. 11:10; (Rev. 21:2)

11:17 a Gen. 22:1–14; James 2:21

11:18 b Gen. 21:12; Rom. 9:7

11:18 6 to

11:19 c Rom. 4:17

11:20 d Gen. 27:26–40

11:21 e Gen. 48:1, 5, 16, 20

11:22 f Gen. 50:24, 25; Ex. 13:19

11:23 g Ex. 2:1–3

11:23 h Ex. 1:16, 22

11:24 i Ex. 2:11–15

11:25 7 temporary

11:26 j Heb. 13:13

11:26 k Rom. 8:18; 2 Cor. 4:17

11:26 8 reviling because of

11:26 9 NU, M of

11:27 l Ex. 10:28

11:28 m Ex. 12:21

11:29 n Ex. 14:22–29; Jude 5

11:30 o Josh. 6:20

11:31 p Josh. 2:9; 6:23; James 2:25

11:31 q Josh. 2:1

11:31 10 were disobedient

11:32 r Judg. 6:11; 7:1–25

11:32 s Judg. 4:6–24

11:32 t Judg. 13:24—16:31

11:32 u Judg. 11:1–29; 12:1–7

11:32 v 1 Sam. 16; 17

11:32 w 1 Sam. 7:9–14

11:33 x Judg. 14:6; 1 Sam. 17:34; Dan. 6:22

11:34 y Dan. 3:23–28

11:35 z 1 Kin. 17:22; 2 Kin. 4:35–37

11:35 a Acts 22:25

11:36 b Gen. 39:20; 1 Kin. 22:27; 2 Chr. 18:26; Jer. 20:2; 37:15

11:37 c 1 Kin. 21:13; 2 Chr. 24:21; Acts 7:58

11:37 d 2 Kin. 1:8; Matt. 3:4

11:37 e 1 Kin. 19:13, 19; 2 Kin. 2:8, 13; Zech. 13:4

11:37 11 NU omits were tempted

11:38 f 1 Kin. 18:4, 13; 19:9

11:39 g Heb. 11:2, 13

11:40 h Heb. 5:9

Hebrews 12

12:1 a Col. 3:8

12:1 b 1 Cor. 9:24; Gal. 2:2; Heb. 10:39

12:1 c Rom. 12:12; Heb. 10:36

12:2 d Luke 24:26

12:2 e Ps. 69:7, 19; Phil. 2:8; (Heb. 2:9)

12:2 f Ps. 110:1

12:2 1 originator

12:2 2 perfecter

12:3 g Matt. 10:24

12:3 h Gal. 6:9; Heb. 12:5

12:4 i (1 Cor. 10:13)

12:5 j Job 5:17; Prov. 3:11, 12

12:5 3 discipline

12:6 k Ps. 94:12; Rev. 3:19

12:7 l Deut. 8:5; 2 Sam. 7:14

12:7 m Prov. 13:24; 19:18; 23:13

12:7 4 NU, M It is for discipline that you endure; God

12:8 n 1 Pet. 5:9

12:9 o (Job 12:10)

12:10 p Lev. 11:44

12:11 q Is. 32:17; 2 Tim. 4:8; James 3:17, 18

12:11 5 discipline

12:12 r Is. 35:3

12:14 s Ps. 34:14

12:14 t Matt. 5:8; (Heb. 9:28)

12:15 u 2 Cor. 6:1; Gal. 5:4; Heb. 4:1

12:15 v Deut. 29:18

12:16 w (1 Cor. 6:13–18)

12:16 x Gen. 25:33

12:16 6 godless

12:17 y Gen. 27:30–40

12:18 z Ex. 19:12, 16; 20:18; Deut. 4:11; 5:22

12:18 7 NU to that which

12:18 8 NU gloom

12:19 a Ex. 20:18–26; Deut. 5:25; 18:16

12:20 b Ex. 19:12, 13

12:20 9 NU, M omit the rest of v. 20.

12:21 c Deut. 9:19

12:23 d (James 1:18)

12:23 e Luke 10:20

12:23 f Gen. 18:25; Ps. 50:6; 94:2

12:23 g (Phil. 3:12)

12:23 10 festal gathering

12:24 h 1 Tim. 2:5; Heb. 8:6; 9:15

12:24 i Ex. 24:8

12:24 j Gen. 4:10; Heb. 11:4

12:25 k Heb. 2:2, 3

12:26 l Hag. 2:6

12:26 11 NU will shake

12:27 m (Is. 34:4; 54:10; 65:17; Rom. 8:19, 21); 1 Cor. 7:31; Heb. 1:10

12:28 n Heb. 13:15, 21

12:28 12 M omits may

12:29 o Ex. 24:17

Hebrews 13

13:1 a Rom. 12:10

13:2 b Matt. 25:35; Rom. 12:13

13:2 c Gen. 18:1–22; 19:1

13:3 d Matt. 25:36; Heb. 10:34

13:4 e Prov. 5:18, 19

13:4 f 1 Cor. 6:9; Gal. 5:19, 21; 1 Thess. 4:6

13:5 g Gen. 28:15; Deut. 31:6, 8; Josh. 1:5

13:6 h Ps. 27:1; 118:6

13:7 1 lead

13:8 i (John 8:58); 2 Cor. 1:19; Heb. 1:12

13:9 2 NU, M away

13:12 3 set apart

13:13 j 1 Pet. 4:14

13:15 k Eph. 5:20

13:15 l Lev. 7:12

13:15 m Is. 57:19; Hos. 14:2

13:15 4 Lit. confessing

13:16 n Rom. 12:13

13:16 o 2 Cor. 9:12; Phil. 4:18

13:17 p Phil. 2:29

13:17 q Is. 62:6; Ezek. 3:17; Acts 20:28

13:17 5 lead

13:18 r Eph. 6:19

13:18 s Acts 23:1

13:20 t Rom. 5:1, 2, 10; 15:33

13:20 u Ps. 16:10, 11; Hos. 6:2; Rom. 4:24

13:20 v Ps. 23:1; Is. 40:11; 63:11; John 10:11; 1 Pet. 2:25; 5:4

13:20 w Zech. 9:11; Heb. 10:29

13:21 x Phil. 2:13

13:21 6 perfect

13:21 7 NU, M us

13:24 8 lead

Introduction to James

Title

James, like all of the general epistles except Hebrews, is named after its author (v. 1).

Author and Date

Of the 4 men named James in the NT, only two are candidates for authorship of this epistle. No one has seriously considered James the Less, the son of Alphaeus (Matt. 10:3; Acts 1:13), or James the father of Judas, not Iscariot (Luke 6:16; Acts 1:13). Some have suggested James the son of Zebedee and brother of John (Matt. 4:21), but he was martyred too early to have written it (Acts 12:2). That leaves only James, the oldest half-brother of Christ (Mark 6:3) and brother of Jude (Matt. 13:55), who also wrote the epistle that bears his name (Jude 1). James had at first rejected Jesus as Messiah (John 7:5), but later believed (1 Cor. 15:7). He became the key leader in the Jerusalem church (cf. Acts 12:17; 15:13; 21:18; Gal. 2:12), being called one of the “pillars” of that church, along with Peter and John (Gal. 2:9). Also known as James the Just because of his devotion to righteousness, he was martyred ca. A.D. 62, according to the first century Jewish historian Josephus. Comparing James’ vocabulary in the letter he wrote which is recorded in Acts 15 with that in the epistle of James further corroborates his authorship.

James: 1:1

“greetings”

Acts 15: 15:23

James: 1:16, 19; 2:5

“beloved”

Acts 15: 15:25

James: 1:21; 5:20

“your souls”

Acts 15: 15:24, 26

James: 1:27

“visit”

Acts 15: 15:14

James: 2:10

“keep”

Acts 15: 15:24

James: 5:19, 20

“turn”

Acts 15: 15:19

James wrote with the authority of one who had personally seen the resurrected Christ (1 Cor. 15:7), who was recognized as an associate of the apostles (Gal. 1:19), and who was the leader of the Jerusalem church.

James most likely wrote this epistle to believers scattered (1:1) as a result of the unrest recorded in Acts 12 (ca. A.D. 44). There is no mention of the Council of Jerusalem described in Acts 15 (ca. A.D. 49), which would be expected if that Council had already taken place. Therefore, James can be reliably dated ca. A.D. 44–49, making it the earliest written book of the NT canon.

Background and Setting

The recipients of this book were Jewish believers who had been dispersed (1:1), possibly as a result of Stephen’s martyrdom (Acts 7, A.D. 31–34), but more likely due to the persecution under Herod Agrippa I (Acts 12, ca. A.D. 44). The author refers to his audience as “brethren” 15 times (1:2, 16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19), which was a common epithet among the first century Jews. Not surprisingly, then, James is Jewish in its content. For example, the Gr. word translated “assembly” (2:2) is the word for “synagogue.” Further, James contains more than 40 allusions to the OT (and more than 20 to the Sermon on the Mount, Matt. 5–7).

Historical and Theological Themes

James, with its devotion to direct, pungent statements on wise living, is reminiscent of the book of Proverbs. It has a practical emphasis, stressing not theoretical knowledge, but godly behavior. James wrote with a passionate desire for his readers to be uncompromisingly obedient to the Word of God. He used at least 30 references to nature (e.g., “wave of the sea” [1:6]; “reptile” [3:7]; and “heaven gave rain” [5:18]), as befits one who spent a great deal of time outdoors. He complements Paul’s emphasis on justification by faith with his own emphasis on spiritual fruitfulness demonstrating true faith.

Interpretive Challenges

At least two significant texts challenge the interpreter: 1) In 2:14–26, what is the relationship between faith and works? Does James’ emphasis on works contradict Paul’s focus on faith? 2) In 5:13–18, do the promises of healing refer to the spiritual or physical realm? These difficult texts are treated in the notes.

Outline

There are a number of ways to outline the book to grasp the arrangement of its content. One way is to arrange it around a series of tests by which the genuineness of a person’s faith may be measured.

Introduction (1:1)

I. The Test of Perseverance in Suffering (1:2-12)

II. The Test of Blame in Temptation (1:13-18)

III. The Test of Response to the Word (1:19-27)

IV. The Test of Impartial Love (2:1-13)

V. The Test of Righteous Works (2:14-26)

VI. The Test of the Tongue (3:1-12)

VII. The Test of Humble Wisdom (3:13-18)

VIII. The Test of Worldly Indulgence (4:1-12)

IX. The Test of Dependence (4:13-17)

X. The Test of Patient Endurance (5:1-11)

XI. The Test of Truthfulness (5:12)

XII. The Test of Prayerfulness (5:13-18)

XIII. The Test of True Faith (5:19, 20)

The Epistle of

JAMES

James 1

Greeting to the Twelve Tribes

1James, aa bondservant of God and of the Lord Jesus Christ,

To the twelve tribes which are scattered abroad:

Greetings.

Profiting from Trials

2My brethren, bcount it all joy cwhen you fall into various trials,

3dknowing that the testing of your faith produces 1patience.

4But let patience have its perfect work, that you may be 2perfect and complete, lacking nothing.

5eIf any of you lacks wisdom, flet him ask of God, who gives to all liberally and without reproach, and git will be given to him.

6hBut let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind.

7For let not that man suppose that he will receive anything from the Lord;

8he is ia double-minded man, unstable in all his ways.

The Perspective of Rich and Poor

9Let the lowly brother glory in his exaltation,

10but the rich in his humiliation, because jas a flower of the field he will pass away.

11For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits.

Loving God Under Trials

12kBlessed is the man who endures temptation; for when he has been approved, he will receive lthe crown of life mwhich the Lord has promised to those who love Him.

13Let no one say when he is tempted, “I am tempted by God”; for God cannot be tempted by evil, nor does He Himself tempt anyone.

14But each one is tempted when he is drawn away by his own desires and enticed.

15Then, nwhen desire has conceived, it gives birth to sin; and sin, when it is full-grown, obrings forth death.

16Do not be deceived, my beloved brethren.

17pEvery good gift and every perfect gift is from above, and comes down from the Father of lights, qwith whom there is no variation or shadow of turning.

18rOf His own will He brought us forth by the sword of truth, tthat we might be a kind of firstfruits of His creatures.

Qualities Needed in Trials

193So then, my beloved brethren, let every man be swift to hear, uslow to speak, vslow to wrath;

20for the wrath of man does not produce the righteousness of God.

Doers—Not Hearers Only

21Therefore wlay aside all filthiness and 4overflow of wickedness, and receive with meekness the implanted word, xwhich is able to save your souls.

22But ybe doers of the word, and not hearers only, deceiving yourselves.

23For zif anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror;

24for he observes himself, goes away, and immediately forgets what kind of man he was.

25But ahe who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, bthis one will be blessed in what he does.

26If anyone 5among you thinks he is religious, and cdoes not bridle his tongue but deceives his own heart, this one’s religion is useless.

27dPure and undefiled religion before God and the Father is this: eto visit orphans and widows in their trouble, fand to keep oneself unspotted from the world.

James 2

Beware of Personal Favoritism

1My brethren, do not hold the faith of our Lord Jesus Christ, athe Lord of glory, with bpartiality.

2For if there should come into your assembly a man with gold rings, in 1fine apparel, and there should also come in a poor man in 2filthy clothes,

3and you 3pay attention to the one wearing the fine clothes and say to him, “You sit here in a good place,” and say to the poor man, “You stand there,” or, “Sit here at my footstool,”

4have you not 4shown partiality among yourselves, and become judges with evil thoughts?

5Listen, my beloved brethren: cHas God not chosen the poor of this world to be drich in faith and heirs of the kingdom ewhich He promised to those who love Him?

6But fyou have dishonored the poor man. Do not the rich oppress you gand drag you into the courts?

7Do they not blaspheme that noble name by which you are hcalled?

8If you really fulfill the royal law according to the Scripture, i“You shall love your neighbor as yourself,” you do well;

9but if you 5show partiality, you commit sin, and are convicted by the law as jtransgressors.

10For whoever shall keep the whole law, and yet kstumble in one point, lhe is guilty of all.

11For He who said, m“Do not commit adultery,” also said, n“Do not murder.” Now if you do not commit adultery, but you do murder, you have become a transgressor of the law.

12So speak and so do as those who will be judged by othe law of liberty.

13For pjudgment is without mercy to the one who has shown qno rmercy. sMercy triumphs over judgment.

Faith Without Works Is Dead

(cf. Gen. 22; Josh. 2)

14tWhat does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?

15uIf a brother or sister is naked and destitute of daily food,

16and vone of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit?

17Thus also faith by itself, if it does not have works, is dead.

18But someone will say, “You have faith, and I have works.” wShow me your faith without 6your works, xand I will show you my faith by 7my works.

19You believe that there is one God. You do well. Even the demons believe—and tremble!

20But do you want to know, O foolish man, that faith without works is 8dead?

21Was not Abraham our father justified by works ywhen he offered Isaac his son on the altar?

22Do you see zthat faith was working together with his works, and by aworks faith was made 9perfect?

23And the Scripture was fulfilled which says, b“Abraham believed God, and it was 10accounted to him for righteousness.” And he was called cthe friend of God.

24You see then that a man is justified by works, and not by faith only.

25Likewise, dwas not Rahab the harlot also justified by works when she received the messengers and sent them out another way?

26For as the body without the spirit is dead, so faith without works is dead also.

James 3

The Untamable Tongue

1My brethren, alet not many of you become teachers, bknowing that we shall receive a stricter judgment.

2For cwe all stumble in many things. dIf anyone does not stumble in word, ehe is a 1perfect man, able also to bridle the whole body.

32Indeed, fwe put bits in horses’ mouths that they may obey us, and we turn their whole body.

4Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires.

5Even so gthe tongue is a little member and hboasts great things. See how great a forest a little fire kindles!

6And ithe tongue is a fire, a world of 3iniquity. The tongue is so set among our members that it jdefiles the whole body, and sets on fire the course of 4nature; and it is set on fire by 5hell.

7For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind.

8But no man can tame the tongue. It is an unruly evil, kfull of deadly poison.

9With it we bless our God and Father, and with it we curse men, who have been made lin the 6similitude of God.

10Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so.

11Does a spring send forth fresh water and bitter from the same opening?

12Can a mfig tree, my brethren, bear olives, or a grapevine bear figs? 7Thus no spring yields both salt water and fresh.

Heavenly Versus Demonic Wisdom

13nWho is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom.

14But if you have obitter envy and 8self-seeking in your hearts, pdo not boast and lie against the truth.

15qThis wisdom does not descend from above, but is earthly, sensual, demonic.

16For rwhere envy and self-seeking exist, confusion and every evil thing are there.

17But sthe wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, twithout partiality uand without hypocrisy.

18vNow the fruit of righteousness is sown in peace by those who make peace.

James 4

Pride Promotes Strife

1Where do 1wars and fights come from among you? Do they not come from your desires for pleasure athat war in your members?

2You lust and do not have. You murder and covet and cannot obtain. You fight and 2war. 3Yet you do not have because you do not ask.

3bYou ask and do not receive, cbecause you ask amiss, that you may spend it on your pleasures.

44Adulterers and adulteresses! Do you not know that dfriendship with the world is enmity with God? eWhoever therefore wants to be a friend of the world makes himself an enemy of God.

5Or do you think that the Scripture says in vain, f“The Spirit who dwells in us yearns jealously”?

6But He gives more grace. Therefore He says:

g“God resists the proud,

But gives grace to the humble.”

Humility Cures Worldliness

7Therefore submit to God. hResist the devil and he will flee from you.

8iDraw near to God and He will draw near to you. jCleanse your hands, you sinners; and kpurify your hearts, you double-minded.

9lLament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom.

10mHumble yourselves in the sight of the Lord, and He will lift you up.

Do Not Judge a Brother

11nDo not speak evil of one another, brethren. He who speaks evil of a brother oand judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge.

12There is one 5Lawgiver, pwho is able to save and to destroy. qWho6 are you to judge 7another?

Do Not Boast About Tomorrow

13Come now, you who say, “Today or tomorrow 8we will go to such and such a city, spend a year there, buy and sell, and make a profit”;

14whereas you do not know what will happen tomorrow. For what is your life? rIt is even a vapor that appears for a little time and then vanishes away.

15Instead you ought to say, s“If the Lord wills, we shall live and do this or that.”

16But now you boast in your arrogance. tAll such boasting is evil.

17Therefore, uto him who knows to do good and does not do it, to him it is sin.

James 5

Rich Oppressors Will Be Judged

1Come now, you arich, weep and howl for your miseries that are coming upon you!

2Your briches 1are corrupted, and cyour garments are moth-eaten.

3Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. dYou have heaped up treasure in the last days.

4Indeed ethe wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and fthe cries of the reapers have reached the ears of the Lord of 2Sabaoth.

5You have lived on the earth in pleasure and 3luxury; you have 4fattened your hearts 5as in a day of slaughter.

6You have condemned, you have murdered the just; he does not resist you.

Be Patient and Persevering

7Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain.

8You also be patient. Establish your hearts, for the coming of the Lord 6is at hand.

9Do not 7grumble against one another, brethren, lest you be 8condemned. Behold, the Judge is standing at the door!

10gMy brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and hpatience.

11Indeed iwe count them blessed who jendure. You have heard of kthe perseverance of Job and seen lthe end intended by the Lord—that mthe Lord is very compassionate and merciful.

12But above all, my brethren, ndo not swear, either by heaven or by earth or with any other oath. But let your “Yes” be “Yes,” and your “No,” “No,” lest you fall into 9judgment.

Meeting Specific Needs

(cf. 1 Kin. 18:41–46)

13Is anyone among you suffering? Let him opray. Is anyone cheerful? pLet him sing psalms.

14Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, qanointing him with oil in the name of the Lord.

15And the prayer of faith will save the sick, and the Lord will raise him up. rAnd if he has committed sins, he will be forgiven.

1610Confess your trespasses to one another, and pray for one another, that you may be healed. sThe effective, 11fervent prayer of a righteous man avails much.

17Elijah was a man twith a nature like ours, and uhe prayed earnestly that it would not rain; and it did not rain on the land for three years and six months.

18And he prayed vagain, and the heaven gave rain, and the earth produced its fruit.

Bring Back the Erring One

19Brethren, if anyone among you wanders from the truth, and someone wturns him back,

20let him know that he who turns a sinner from the error of his way xwill save 12a soul from death and ycover a multitude of sins.

James Commentaries

James 1

1:1 James. The half-brother of the Lord Jesus (see Introduction: Author and Date; cf. Gal. 1:19; 2:9). bondservant. See note on Rom. 1:1. twelve tribes. A common NT title for Jews (cf. Matt. 19:28; Acts 26:7; Rev. 7:4). When the kingdom split after Solomon’s reign, 10 tribes constituted the northern kingdom, called Israel, and Benjamin and Judah combined to form the southern kingdom, called Judah. After the fall and deportation of the northern kingdom to Assyria (722 B.C.), some of the remnant of those in the 10 northern tribes filtered down into Judah and came to Jerusalem to worship (2 Chr. 29, 30, 34), thus preserving all 12 tribes in Judah’s land. Although tribal identity could not be established with certainty after the southern kingdom was led captive by Babylon (586 B.C.), the prophets foresaw a time when God would reconstitute the whole nation and delineate each person’s tribal membership once again (cf. Is. 11:12, 13; Jer. 3:18; 50:4; Ezek. 37; Rev. 7:5–8). scattered abroad. The Gr. word diaspora, which lit. means “through a sowing” (cf. John 7:35), became a technical term referring to Jews living outside the land of Palestine (cf. 1 Pet. 1:1). Besides the expulsions from the land by the Assyrians (2 Kin. 17; 1 Chr. 5) and Babylonians (2 Kin. 24, 25; 2 Chr. 36), many Jews were taken to Rome as slaves when the Romans conquered them ca. 63 B.C. In addition, during the centuries leading up to Christ’s first coming, thousands of Jews drifted out of Israel and settled throughout the Mediterranean world (see notes on Acts 2:5–11). But James’ primary audience was those who were scattered because of persecution (see Introduction: Background and Setting).

1:2 brethren. Believing Jews among those scattered (cf. 1 Pet. 1:1, 2; see note on Acts 8:1). count it all joy. The Gr. word for “count” may also be translated “consider” or “evaluate.” The natural human response to trials is not to rejoice; therefore the believer must make a conscious commitment to face them with joy (see note on Phil. 3:1). trials. This Gr. word connotes trouble, or something that breaks the pattern of peace, comfort, joy, and happiness in someone’s life. The verb form of this word means “to put someone or something to the test,” with the purpose of discovering that person’s nature or that thing’s quality. God brings such tests to prove—and increase—the strength and quality of one’s faith and to demonstrate its validity (vv. 2–12). Every trial becomes a test of faith designed to strengthen: if the believer fails the test by wrongly responding, that test then becomes a temptation, or a solicitation to evil (see notes on vv. 13–15).

1:3 testing. This means “proof,” or “proving” (see Introduction: Outline). patience. Better translated “endurance,” or “perseverance.” Through tests, a Christian will learn to withstand tenaciously the pressure of a trial until God removes it at His appointed time and even cherish the benefit. See notes on 2 Cor. 12:7–10.

1:4 perfect. Not a reference to sinless perfection (cf. 3:2), but to spiritual maturity (cf. 1 John 2:14). The testing of faith drives believers to deeper communion and greater trust in Christ—qualities that in turn produce a stable, godly, and righteous character (see note on 1 Pet. 5:10; cf. Gal. 4:19). complete. From a compound Gr. word that lit. means “all the portions whole.”

1:5 wisdom. James’ Jewish audience recognized this as the understanding and practical skill that was necessary to live life to God’s glory. It was not a wisdom of philosophical speculation, but the wisdom contained in the pure and peaceable absolutes of God’s will revealed in His Word (cf. 3:13, 17) and lived out. Only such divine wisdom enables believers to be joyous and submissive in the trials of life. ask of God. This command is a necessary part of the believer’s prayer life (cf. Job 28:12–23; Prov. 3:5–7; 1 Thess. 5:17). God intends that trials will drive believers to greater dependency on Him, by showing them their own inadequacy. As with all His riches (Eph. 1:7; 2:7; 3:8; Phil. 4:19), God has wisdom in abundance (Rom. 11:33) available for those who seek it. See notes on Prov. 2:1–8.

1:6 ask in faith. Prayer must be offered with confident trust in a sovereign God (see note on Heb. 11:1). with no doubting. This refers to having one’s thinking divided within himself, not merely because of mental indecision but an inner moral conflict or distrust in God (see note on v. 8). wave of the sea. The person who doubts God’s ability or willingness to provide this wisdom is like the billowing, restless sea, moving back and forth with its endless tides, never able to settle (cf. Josh. 24:15; 1 Kin. 18:21; Rev. 3:16).

1:8 double-minded man. A lit. translation of the Gr. expression that denotes having one’s mind or soul divided between God and the world (see note on 4:4). This man is a hypocrite, who occasionally believes in God but fails to trust Him when trials come, and thus receives nothing. The use of this expression in 4:8 makes it clear that it refers to an unbeliever. unstable. See notes on v. 6.

1:9, 10 lowly brother…the rich. Trials make all believers equally dependent on God and bring them to the same level with each other by keeping them from becoming preoccupied with earthly things. Poor Christians and wealthy ones can rejoice that God is no respecter of persons and that they both have the privilege of being identified with Christ.

1:9 glory. This word refers to the boasting of a privilege or possession; it is the joy of legitimate pride. Although having nothing in this world, the poor believer can rejoice in his high spiritual standing before God by grace and the hope which that brings (cf. Rom. 8:17, 18; 1 Pet. 1:4).

1:10 his humiliation. Refers to the rich believer’s being brought low by trials. Such experiences help him rejoice and realize that genuine happiness and contentment depend on the true riches of God’s grace, not earthly wealth.

1:11 grass…flower. A picture of Palestine’s flowers and flowering grasses, which colorfully flourish in Feb. and dry up by May. This is a clear allusion to Is. 40:6–8, which speaks of the scorching sirocco wind that burns and destroys plants in its path. This picture from nature illustrates how divinely wrought death and judgment can quickly end the wealthy person’s dependence on material possessions (see note on v. 10; cf. Prov. 27:24).

1:12 Blessed. See notes on Matt. 5:4, 10, 11. Believers who successfully endure trials are truly happy (cf. 5:11). endures. See note on v. 3. In this context, it also describes the passive, painful survival of a trial and focuses on the victorious outcome. Such a person never relinquishes his saving faith in God; thus this concept is closely related to the doctrine of eternal security and perseverance of the believer (see note on Matt. 24:13; cf. John 14:15, 23; 1 John 2:5, 6, 15, 19; 4:19; 1 Pet. 1:6–8). temptation. This is better translated “trials” (see note on v. 2). approved. Lit. “passed the test” (see note on v. 2, “trials”). The believer has successfully and victoriously gone through his trials, indicating he is genuine because his faith has endured like Job’s. crown of life. Best translated “the crown which is life.” “Crown” was the wreath put on the victor’s head after ancient Greek athletic events. Here, it denotes the believer’s ultimate reward, eternal life, which God has promised to him and will grant in full at death or at Christ’s coming (see notes on 2 Tim. 4:8; Rev. 2:10; cf. 1 Pet. 5:4).

1:13 The same Gr. word translated “trials” (vv. 2–12) is also translated “temptation” here. James’ point is that every difficult circumstance that enters a believer’s life can either strengthen him if he obeys God and remains confident in His care, or become a solicitation to evil if the believer chooses instead to doubt God and disobey His Word. God cannot be tempted. God by His holy nature has no capacity for evil, or vulnerability to it (Hab. 1:13; cf. Lev. 19:2; Is. 6:3; 1 Pet. 1:16). nor does He Himself tempt anyone. God purposes trials to occur and in them He allows temptation to happen, but He has promised not to allow more than believers can endure and never without a way to escape (1 Cor. 10:13). They choose whether to take the escape God provides or to give in (see note on v. 14; cf. 2 Sam. 24:1; 1 Chr. 21:1).

1:14 drawn away. This Gr. word was used to describe wild game being lured into traps. Just as animals can be drawn to their deaths by attractive baits, temptation promises people something good, which is actually harmful. his own desires. This refers to lust, the strong desire of the human soul to enjoy or acquire something to fulfill the flesh. Man’s fallen nature has the propensity to strongly desire whatever sin will satisfy it (see notes on Rom. 7:8–25). “His own” describes the individual nature of lust—it is different for each person as a result of inherited tendencies, environment, upbringing, and personal choices. The Gr. grammar also indicates that these “desires” are the direct agent or cause of one’s sinning. Cf. Matt. 15:18–20. enticed. A fishing term that means “to capture” or “to catch with bait” (cf. 2 Pet. 2:14, 18). It is a parallel to “drawn away.”

1:15 Sin is not merely a spontaneous act, but the result of a process. The Gr. words for “has conceived” and “brings forth” liken the process to physical conception and birth. Thus James personifies temptation and shows that it can follow a similar sequence and produce sin with all its deadly results. While sin does not result in spiritual death for the believer, it can lead to physical death (1 Cor. 11:30; 1 John 5:16).

1:16 Do not be deceived. The Gr. expression refers to erring, going astray, or wandering. Christians are not to make the mistake of blaming God rather than themselves for their sin.

1:17 Every good…perfect gift is from above. Two different Gr. words for “gift” emphasize the perfection and inclusiveness of God’s graciousness. The first denotes the act of giving, and the second is the object given. Everything related to divine giving is adequate, complete, and beneficial. Father of lights. An ancient Jewish expression for God as the Creator, with “lights” referring to the sun, moon, and stars (cf. Gen. 1:14–19). no variation or shadow of turning. From man’s perspective, the celestial bodies have different phases of movement and rotation, change from day to night, and vary in intensity and shadow. But God does not follow that pattern—He is changeless (cf. Mal. 3:6; 1 John 1:5).

1:18 Of His own will. This phrase translates a Gr. word that makes the point that regeneration is not just a wish, but an active expression of God’s will, which He always has the power to accomplish. This phrase occurs at the beginning of the Gr. sentence, which means James intends to emphasize that the sovereign will of God is the source of this new life. He brought us forth. The divine act of regeneration, or the new birth (see notes on John 3:3–8; 1 Pet. 1:23; cf. Ezek. 36:25–27; John 1:12, 13; Eph. 2:5, 6; 5:26). word of truth. Cf. John 17:17. Scripture, or the Word of God. He regenerates sinners through the power of that Word (cf. 2 Cor. 6:7; Col. 1:5; 1 Thess. 2:13; Titus 3:5; 1 Pet. 1:23–25). firstfruits. Originally an OT expression referring to the first and best harvest crops, which God expected as an offering (cf. Ex. 23:19; Lev. 23:9–14; Deut. 26:1–19). Giving God that initial crop was an act of faith that He would fulfill His promise of a full harvest to come (Prov. 3:9, 10). In the same way, Christians are the first evidence of God’s new creation that is to come (cf. 2 Pet. 3:10–13) and enjoy presently in their new life a foretaste of future glory (see notes on Rom. 8:19–23).

1:19 swift to hear, slow to speak. Believers are to respond positively to Scripture, and eagerly pursue every opportunity to know God’s Word and will better (cf. Ps. 119:11; 2 Tim. 2:15). But at the same time, they should be cautious about becoming a preacher or teacher too quickly (see notes on 3:1, 2; cf. Ezek. 3:17; 33:6, 7; 1 Tim. 3:6; 5:22).

1:20 wrath. From the Gr. word that describes a deep, internal resentment and rejection, in this context, of God’s Word (see notes on 4:1–3; cf. Gal. 4:16).

1:21 lay aside. Lit. “having put off,” as one would do with dirty clothes (see notes on Rom. 13:12–14; Eph. 4:22; Col. 3:8; Heb. 12:1; 1 Pet. 2:1, 2). The tense of this Gr. verb stresses the importance of putting off sin prior to receiving God’s Word. filthiness…wickedness. The first term was used of moral vice as well as dirty garments. Sometimes it was even used of ear wax—here, of sin that would impede the believer’s spiritual hearing. “Wickedness” refers to evil desire or intent. implanted word. See note on v. 18.

1:22 be doers. The fact that James calls professing believers to be “doers,” rather than simply to do, emphasizes that their entire personality should be characterized in that way. See notes on Matt. 7:21–28. deceiving. Lit. “reasoning beside or alongside” (as in “beside oneself”). This word was used in mathematics to refer to a miscalculation. Professing Christians who are content with only hearing the Word have made a serious spiritual miscalculation.

1:23 observing. A forceful Gr. word meaning to look carefully and cautiously, as opposed to taking a casual glance. mirror. First century mirrors were not glass but metallic, made of bronze, silver—or for the wealthy—gold. The metals were beaten flat and polished to a high gloss, and the image they reflected was adequate but not perfect (cf. 1 Cor. 13:12).

1:24 forgets what kind of man he was. Unless professing Christians act promptly after they hear the Word, they will forget the changes and improvements that their reflection showed them they need to make.

1:25 perfect law. In both the OT and NT, God’s revealed, inerrant, sufficient, and comprehensive Word is called “law” (cf. Ps. 19:7). The presence of His grace does not mean there is no moral law or code of conduct for believers to obey. Believers are enabled by the Spirit to keep it (see note on Rom. 8:4). liberty. Genuine freedom from sin. As the Holy Spirit applies the principles of Scripture to believers’ hearts, they are freed from sin’s bondage and enabled to obey God (John 8:34–36).

1:26 religious. This refers to ceremonial public worship (cf. Acts 26:5). James chose this term, instead of one referring to internal godliness, to emphasize the external trappings, rituals, routines, and forms that were not followed sincerely. bridle his tongue. “Bridle” means “control,” or as another translation renders it, “keep a tight rein.” Purity of heart is often revealed by controlled and proper speech (see note on Matt. 12:36).

1:27 Pure and undefiled religion. James picks two synonymous adjectives to define the most spotless kind of religious faith—that which is measured by compassionate love (cf. John 13:35). orphans and widows. Those without parents or husbands were and are an especially needy segment of the church (see notes on 1 Tim. 5:3; cf. Ex. 22:22; Deut. 14:28, 29; Ps. 68:5; Jer. 7:6, 7; 22:16; Acts 6:1–6). Since they are usually unable to reciprocate in any way, caring for them clearly demonstrates true, sacrificial, Christian love. world. The evil world system (see notes on 4:4; 1 John 2:15).

James 2

2:1 the faith. This refers not to the act of believing, but to the entire Christian faith (cf. Jude 3), which has as its central focus Jesus Christ. the Lord of glory. Christ is the One who reveals the glory of God (cf. John 1:14; 2 Cor. 4:4–6; Heb. 1:1–3). In His incarnation, He showed only impartiality (cf. Matt. 22:16)—for example, consider the non-elite people included in His genealogy (see notes on Matt. 1:1–16), His choice of the humble village of Nazareth as His residence for 30 years, and His willingness to minister in Galilee and Samaria, both regions held in contempt by Israel’s leaders. partiality. Originally, this word referred to raising someone’s face or elevating the person, but it came to refer to exalting someone strictly on a superficial, external basis, such as appearance, race, wealth, rank, or social status (Lev. 19:15; Job 34:19; cf. Deut. 10:17; 15:7–10; 2 Chr. 19:7; Prov. 24:23; 28:21; Matt. 22:8–10; Acts 10:34, 35; Rom. 2:11; Eph. 6:9; Col. 3:25; 4:1; 1 Pet. 1:17).

2:2 assembly. Lit. “a gathering together” or “synagogue.” Since James was writing early in the church’s history (see Introduction: Author and Date) to Jewish believers (1:1), he used both this general word and the normal Gr. word for “church” (5:14) to describe the church’s corporate meetings during that period of transition. gold rings. While Jews commonly wore rings (cf. Luke 15:22), few could afford gold ones. However, there are some reports that in the ancient world the most ostentatious people wore rings on every finger but the middle one to show off their economic status (some ancient sources indicate that there were even ring rental businesses). fine apparel. This word refers to bright, shining garments and is used of the gorgeous garment Herod’s soldiers put on Jesus to mock Him (Luke 23:11) and of the apparel of an angel (Acts 10:30). It can also refer to bright, flashy color and to brilliant, glittering, sparkling ornamentation. James is not condemning this unbeliever for his distracting dress, but the church’s flattering reaction to it. a poor man. Although there were people of means in the early church (Matt. 27:57–60; John 19:38, 39; Acts 4:36, 37; 8:27; 10:1, 2; 16:14; 17:4; 1 Tim. 6:17–19), it consisted mostly of common, poor people (cf. v. 5; Acts 2:45; 4:35–37; 6:1–6; 1 Cor. 1:26; 2 Cor. 8:2, 14). Throughout Scripture the poor are objects of God’s special concern (1:27; Lev. 25:25, 35–37, 39; Pss. 41:1; 68:10; 72:4, 12; 113:7; Prov. 17:5; 21:13; 28:27; 29:7; 31:9, 20; Is. 3:14, 15; 10:1, 2; 25:4; Gal. 2:10).

2:3 sit…in a good place. A more comfortable, prominent place of honor. The synagogues and assembly halls of the first century sometimes had benches around the outside wall and a couple of benches in front. Most of the congregation either sat cross-legged on the floor or stood. There were a limited number of good seats; they were the ones the Pharisees always wanted (Mark 12:38, 39).

2:4 shown partiality. See note on v. 1. The true nature of the sin in this passage, not the lavish apparel or rings of the rich man or that he was given a good seat. judges with evil thoughts. This is better translated “judges with vicious intentions.” James feared that his readers would behave just like the sinful world by catering to the rich and prominent while shunning the poor and common.

2:5 Has God not chosen. See note on Rom. 8:29; cf. 1 Cor. 1:26–29. the kingdom. See note on Matt. 3:2. Here James intends the kingdom in its present sense of the sphere of salvation—those over whom Christ rules—as well as its future millennial and eternal glory.

2:6 oppress. Lit. “to tyrannize.” drag you into the courts. A reference to civil court.

2:7 blaspheme that noble name. Probably a reference to religious courts. Wealthy Jewish opponents of Christ were harassing these poor Christians. Cf. John 16:2–4.

2:8 royal law. This is better translated “sovereign law.” The idea is that this law is supreme or binding. love your neighbor as yourself. This sovereign law (quoted from Lev. 19:18), when combined with the command to love God (Deut. 6:4, 5), summarizes all the Law and the Prophets (Matt. 22:36–40; Rom. 13:8–10). James is not advocating some kind of emotional affection for oneself—self-love is clearly a sin (2 Tim. 3:2). Rather, the command is to pursue meeting the physical health and spiritual well-being of one’s neighbors (all within the sphere of our influence; Luke 10:30–37) with the same intensity and concern as one does naturally for one’s self (cf. Phil. 2:3, 4).

2:9 if. Better translated as “since,” the Gr. construction of this conditional statement indicates that this practice was in fact happening among James’ readers. show partiality. See note on v. 1. The form of this Gr. verb indicates that their behavior was not an occasional slip but a continual practice. convicted by the law. Specifically by the commands in Deut. 1:17 and 16:19. transgressors. This refers to one who goes beyond the law of God. Respect of persons makes one a violator of God’s law.

2:10 whole law…one point. See notes on Gal. 3:10–13. The law of God is not a series of detached injunctions but a basic unity that requires perfect love of Him and our neighbors (Matt. 22:36–40). Although all sins are not equally damaging or heinous, they all shatter that unity and render men transgressors, much like hitting a window with a hammer at only one point will shatter and destroy the whole window. guilty of all. Not in the sense of having violated every command, but in the sense of having violated the law’s unity. One transgression makes fulfilling the law’s most basic commands—to love God perfectly and to love one’s neighbor as oneself—impossible.

2:11 These quotations are taken from Ex. 20:13, 14 and Deut. 5:17, 18.

2:12 judged. Cf. Rom. 2:6–16. law of liberty. See note on 1:25.

2:13 A person who shows no mercy and compassion for people in need demonstrates that he has never responded to the great mercy of God, and as an unredeemed person will receive only strict, unrelieved judgment in eternal hell (cf. Matt. 5:7). Mercy triumphs over judgment. The person whose life is characterized by mercy is ready for the day of judgment, and will escape all the charges that strict justice might bring against him because by showing mercy to others he gives genuine evidence of having received God’s mercy.

2:14–26 James continues his series of tests by which his readers can evaluate whether their faith is living or dead (see Introduction: Background and Setting). This passage contains the composite test—the one test that pulls the others together: the test of works, or righteous behavior that obeys God’s Word and manifests a godly nature (cf. 1:22–25). James’ point is not that a person is saved by works (he has already strongly and clearly asserted that salvation is a gracious gift from God; 1:17, 18; cf. Eph. 2:8, 9), but that there is a kind of apparent faith that is dead and does not save (vv. 14, 17, 20, 24, 26; cf. Matt. 3:7, 8; 5:16; 7:21; 13:18–23; John 8:30, 31; 15:6). It is possible James was writing to Jews (cf. 1:1) who had jettisoned the works righteousness of Judaism but, instead, had embraced the mistaken notion that since righteous works and obedience to God’s will were not efficacious for salvation, they were not necessary at all. Thus, they reduced faith to a mere mental assent to the facts about Christ.

2:14 if someone says. This important phrase governs the interpretation of the entire passage. James does not say that this person actually has faith, but that he claims to have it. faith. This is best understood in a broad sense, speaking of any degree of acceptance of the truths of the gospel. does not have. Again, the verb’s form describes someone who continually lacks any external evidence of the faith he routinely claims. works. This refers to all righteous behavior that conforms to God’s revealed Word, but specifically, in the context, to acts of compassion (v. 15). Can faith save him? Better translated, “Can that kind of faith save?” James is not disputing the importance of faith. Rather, he is opposing the notion that saving faith can be a mere intellectual exercise void of a commitment to active obedience (cf. Matt. 7:16–18). The grammatical form of the question demands a negative answer. See note on Rom. 2:6–10.

2:15, 16 James illustrates his point by comparing faith without works to words of compassion without acts of compassion (cf. Matt. 25:31–46).

2:17 faith by itself…is dead. Just as professed compassion without action is phony, the kind of faith that is without works is mere empty profession, not genuine saving faith.

2:18 someone. Interpreters disagree on whether 1) “someone” is James’ humble way of referring to himself or whether it refers to one of James’ antagonists who objected to his teaching; and 2) how much of the following passage should be attributed to this antagonist as opposed to James himself. Regardless, James’ main point is the same: the only possible evidence of true faith is works (cf. 2 Pet. 1:3–11).

2:19 You believe that there is one God. A clear reference to the passage most familiar to his Jewish readers: the Shema (Deut. 6:4, 5), the most basic doctrine of the OT. demons believe. Even fallen angels affirm the oneness of God and tremble at its implications. Demons are essentially orthodox in their doctrine (cf. Matt. 8:29, 30; Mark 5:7; Luke 4:41; Acts 19:15). But orthodox doctrine by itself is no proof of saving faith. They know the truth about God, Christ, and the Spirit, but hate it and them.

2:20 foolish. Lit. “empty, defective.” The objector’s claim of belief is fraudulent, and his faith is a sham. faith without works is dead? Lit. “the faith without the works.” James is not contrasting two methods of salvation (faith versus works). Instead, he contrasts two kinds of faith: living faith that saves and dead faith that does not (cf. 1 John 3:7–10).

2:21–26 James cites 3 illustrations of living faith: 1) Abraham (vv. 21–24); 2) Rahab (v. 25); and 3) the human body and spirit (v. 26).

2:21 justified by works. This does not contradict Paul’s clear teaching that Abraham was justified before God by grace alone through faith alone (Rom. 3:20; 4:1–25; Gal. 3:6, 11). For several reasons, James cannot mean that Abraham was constituted righteous before God because of his own good works: 1) James already stressed that salvation is a gracious gift (1:17, 18); 2) in the middle of this disputed passage (v. 23), James quoted Gen. 15:6, which forcefully claims that God credited righteousness to Abraham solely on the basis of his faith (see notes on Rom. 1:17; 3:24; 4:1–25); and 3) the work that James said justified Abraham was his offering up of Isaac (Gen. 22:9, 12), an event that occurred many years after he first exercised faith and was declared righteous before God (Gen. 12:1–7; 15:6). Instead, Abraham’s offering of Isaac demonstrated the genuineness of his faith and the reality of his justification before God. James is emphasizing the vindication before others of a man’s claim to salvation. James’ teaching perfectly complements Paul’s writings; salvation is determined by faith alone (Eph. 2:8, 9) and demonstrated by faithfulness to obey God’s will alone (Eph. 2:10).

2:22 was made perfect. This refers to bringing something to its end, or to its fullness. Just as a fruit tree has not arrived at its goal until it bears fruit, faith has not reached its end until it demonstrates itself in a righteous life.

2:23 the Scripture…says. Quoted from Gen. 15:6; see notes on Rom. 4:1–5. friend of God. Abraham is so called in 2 Chr. 20:7 and Is. 41:8 because of his obedience (John 15:14, 15).

2:24 justified by works, and not by faith only. See note on v. 21.

2:25 Rahab the harlot. The OT records the content of her faith, which was the basis of her justification before God (see note on Josh. 2:11). She demonstrated the reality of her saving faith when, at great personal risk she protected the messengers of God (Josh. 2:4, 15; 6:17; cf. Heb. 11:31). James did not intend, however, for those words to be a commendation of her occupation or her lying. justified by works. See note on v. 21.

James 3

3:1–12 In this passage, James used the common Jewish literary device of attributing blame to a specific bodily member (cf. Rom. 3:15; 2 Pet. 2:14). He personified the tongue as being representative of human depravity and wretchedness. In this way, he echoed the scriptural truth that the mouth is a focal point and vivid indicator of man’s fallenness and sinful heart condition (cf. Is. 6:5; Matt. 15:11, 16–19; Mark 7:20–23; Rom. 3:13, 14).

3:1 teachers. This word refers to a person who functions in an official teaching or preaching capacity (cf. Luke 4:16–27; John 3:10; Acts 13:14, 15; 1 Cor. 12:28; Eph. 4:11). stricter judgment. The word translated “judgment” usually expresses a negative verdict in the NT, and here refers to a future judgment: 1) for the unbelieving false teacher, at the second coming (Jude 14, 15); and 2) for the believer, when he is rewarded before Christ (1 Cor. 4:3–5). This is not meant to discourage true teachers, but to warn the prospective teacher of the role’s seriousness (cf. Ezek. 3:17, 18; 33:7–9; Acts 20:26, 27; Heb. 13:17).

3:2 Scripture contains much about all the evil which the tongue can cause (cf. Pss. 5:9; 34:13; 39:1; 52:4; Prov. 6:17; 17:20; 26:28; 28:23; Is. 59:3; Rom. 3:13). The tongue has immense power to speak sinfully, erroneously, and inappropriately—human speech is a graphic representation of human depravity (see notes on vv. 1–12). stumble. This refers to sinning, or offending God’s Person. The form of the Gr. verb emphasizes that everyone continually fails to do what is right. perfect man. “Perfect” may refer to true perfection, in which case James is saying that, hypothetically, if a human being were able to perfectly control his tongue, he would be a perfect man. But, of course, no one is actually immune from sinning with his tongue. More likely, “perfect” is describing those who are spiritually mature and thus able to control their tongues.

3:3–5 James provided several analogies that show how the tongue, even though small, has the power to control one’s whole person and influence everything in his life.

3:6 tongue is a fire. Like fire, the tongue’s sinful words can spread destruction rapidly, or as its accompanying smoke, those words can permeate and ruin everything around it. defiles. This means “to pollute or contaminate” (cf. Mark 7:20; Jude 23). the course of nature. Better translated “the circle of life,” this underscores that the tongue’s evil can extend beyond the individual to affect everything in his sphere of influence. hell. See note on Matt. 25:46. A translation of the Gr. word gehenna (or valley of Hinnom). In Christ’s time this valley that lay SW of Jerusalem’s walls served as the city dump and was known for its constantly burning fire. Jesus used that place to symbolize the eternal place of punishment and torment (cf. Mark 9:43, 45). To James “hell” conjures up not just the place but the satanic host that will some day inherit it—they use the tongue as a tool for evil.

3:8 no man can tame the tongue. Only God, by His power, can do this (cf. Acts 2:1–11).

3:9 bless…curse. It was traditional for Jews to add “blessed be He” to a mention of God’s name (cf. Ps. 68:19, 35). However, the tongue also wishes evil on people made in God’s image. This points out the hypocritical inconsistency of the tongue’s activities. made in the similitude of God. Man was made in God’s image (see notes on Gen. 1:26).

3:11, 12 Three illustrations from nature demonstrate the sinfulness of cursing. The genuine believer will not contradict his profession of faith by the regular use of unwholesome words.

3:13–18 In v. 13, James makes a transition from discussing teachers and the tongue to dealing with wisdom’s impact on everyone’s life. He supports the truth of OT wisdom literature (Job to Song of Solomon), that wisdom is divided into two realms—man’s and God’s.

3:13 wise and understanding. “Wise” is the common Gr. word for speculative knowledge and philosophy, but the Hebrews infused it with the much richer meaning of skillfully applying knowledge to the matter of practical living. The word for “understanding” is used only here in the NT and means a specialist or professional who could skillfully apply his expertise to practical situations. James is asking who is truly skilled in the art of living. meekness. Also rendered “gentleness,” it is the opposite of arrogance and self-promotion (see note on Matt. 5:5; cf. 1:21; Num. 12:3; Gal. 5:23). The Greeks described it as power under control. wisdom. The kind that comes only from God (see note on 1:5; cf. Job 9:4; 28; Pss. 104:24; 111:10; Prov. 1:7; 2:1–7; 3:19, 20; 9:10; Jer. 10:7, 12; Dan. 1:17; 2:20–23; Rom. 11:33; 1 Cor. 1:30; Eph. 3:10; Col. 2:3).

3:14 bitter envy. The Gr. term for “bitter” was used of undrinkable water. When combined with “envy” it defines a harsh, resentful attitude toward others. self-seeking. Sometimes translated “strife,” it refers to selfish ambition that engenders antagonism and factionalism. The Gr. word came to describe anyone who entered politics for selfish reasons and sought to achieve his agenda at any cost (i.e., even if that meant trampling on others).

3:15 from above. See notes on v. 13. Self-centered wisdom that is consumed with personal ambition is not from God. earthly, sensual, demonic. A description of man’s wisdom as: 1) limited to earth; 2) characterized by humanness, frailty, an unsanctified heart, and an unredeemed spirit; and 3) generated by Satan’s forces (cf. 1 Cor. 2:14; 2 Cor. 11:14, 15).

3:16 confusion. This is the disorder that results from the instability and chaos of human wisdom (see notes on 1:6, 8; cf. v. 8). every evil thing. Lit. “every worthless (or vile) work.” This denotes things that are not so much intrinsically evil as they are simply good for nothing.

3:17 wisdom…from above. See note on v. 13. pure. This refers to spiritual integrity and moral sincerity. Every genuine Christian has this kind of heart motivation (cf. Pss. 24:3, 4; 51:7; Matt. 5:8; Rom. 7:22, 23; Heb. 12:14). peaceable. Means “peace loving” or “peace promoting” (cf. Matt. 5:9). gentle. This word is difficult to translate, but most nearly means a character trait of sweet reasonableness. Such a person will submit to all kinds of mistreatment and difficulty with an attitude of kind, courteous, patient humility, without any thought of hatred or revenge (cf. Matt. 5:10, 11). willing to yield. The original term described someone who was teachable, compliant, easily persuaded, and who willingly submitted to military discipline or moral and legal standards. For believers, it defines obedience to God’s standards (cf. Matt. 5:3–5). full of mercy. The gift of showing concern for those who suffer pain and hardship, and the ability to forgive quickly (cf. Matt. 5:7; Rom. 12:8). without partiality. The Gr. word occurs only here in the NT and denotes a consistent, unwavering person who is undivided in his commitment and conviction and does not make unfair distinctions (see notes on 2:1–13).

3:18 fruit of righteousness. Good works that result from salvation (cf. v. 17; Matt. 5:6; see notes on 2:14–20; Gal. 5:22, 23; Phil. 1:11). those who make peace. See note on v. 17. Righteousness flourishes in a climate of spiritual peace.

James 4

4:1 wars and fights…among you. These are between people in the church, not internal conflict in individual people. “Wars” speaks of the conflict in general; “fights” of its specific manifestations. Discord in the church is not by God’s design (John 13:34, 35; 17:21; 2 Cor. 12:20; Phil. 1:27), but results from the mix of tares (false believers) and wheat (truly redeemed people) that make up the church. desires. The Gr. word (from which the Eng. word “hedonism” derives) always has a negative connotation in the NT. The passionate desires for worldly pleasures that mark unbelievers (1:14; Eph. 2:3; 2 Tim. 3:4; Jude 18) are the internal source of the external conflict in the church. Cf. 1:14, 15. your members. Not church members, but bodily members (see note on Rom. 6:13). James, like Paul, uses “members” to speak of sinful, fallen human nature (cf. Rom. 6:19; 7:5, 23). Unbelievers (who are in view here) fight (unsuccessfully) against the evil desires they cannot control.

4:2 murder. The ultimate result of thwarted desires. James had in mind actual murder, and the gamut of sins (hate, anger, bitterness) leading up to it. The picture is of unbelievers so driven by their uncontrollable evil desires that they will fight to the death to fulfill them. you do not ask. True joy, peace, happiness, meaning, hope, and fulfillment in life come only from God. Unbelievers, however, are unwilling to ask for them on His terms—they refuse to submit to God or acknowledge their dependence on Him.

4:3 amiss. This refers to acting in an evil manner, motivated by personal gratification and selfish desire. Unbelievers seek things for their own pleasures, not the honor and glory of God.

4:4 Adulterers and adulteresses! A metaphorical description of spiritual unfaithfulness (cf. Matt. 12:39; 16:4; Mark 8:38). It would have been especially familiar to James’ Jewish readers, since the OT often describes unfaithful Israel as a spiritual harlot (cf. 2 Chr. 21:11, 13; Jer. 2:20; 3:1, 6, 8, 9; Ezek. 16:26–29; Hos. 1:2; 4:15; 9:1). James has in view professing Christians, outwardly associated with the church, but holding a deep affection for the evil world system. friendship. Appearing only here in the NT, the Gr. word describes love in the sense of a strong emotional attachment. Those with a deep and intimate longing for the things of the world give evidence that they are not redeemed (1 John 2:15–17). world. See note on 1:27. enmity with God. The necessary corollary to friendship with the world. The sobering truth that unbelievers are God’s enemies is taught throughout Scripture (cf. Deut. 32:41–43; Pss. 21:8; 68:21; 72:9; 110:1, 2; Is. 42:13; Nah. 1:2, 8; Luke 19:27; Rom. 5:10; 8:5–7; 1 Cor. 15:25).

4:5 Scripture says. A common NT way of introducing an OT quote (John 19:37; Rom. 4:3; 9:17; 10:11; 11:2; Gal. 4:30; 1 Tim. 5:18). The quote that follows, however, is not found as such in the OT; it is a composite of general OT teaching. The Spirit…yearns jealously. This difficult phrase is best understood by seeing the “spirit” as a reference not to the Holy Spirit, but to the human spirit, and translating the phrase “yearns jealously” in the negative sense of “lusts to envy.” James’ point is that an unbelieving person’s spirit (inner person) is bent on evil (cf. Gen. 6:5; 8:21; Prov. 21:10; Eccl. 9:3; Jer. 17:9; Mark 7:21–23). Those who think otherwise defy the biblical diagnosis of fallen human nature; and those who live in worldly lusts give evidence that their faith is not genuine (cf. Rom. 8:5–11; 1 Cor. 2:14).

4:6 more grace. The only ray of hope in man’s spiritual darkness is the sovereign grace of God, which alone can rescue man from his propensity to lust for evil things. That God gives “more grace” shows that His grace is greater than the power of sin, the flesh, the world, and Satan (cf. Rom. 5:20). The OT quote (from Prov. 3:34; cf. 1 Pet. 5:5) reveals who obtains God’s grace—the humble, not the proud enemies of God. The word “humble” does not define a special class of Christians, but encompasses all believers (cf. Is. 57:15; 66:2; Matt. 18:3, 4).

4:7–10 In a series of 10 commands (10 imperative verbs in the Gr. text), James reveals how to receive saving grace. These verses delineate man’s response to God’s gracious offer of salvation, and disclose what it means to be humble.

4:7 submit. Lit. “to line up under.” The word was used of soldiers under the authority of their commander. In the NT, it describes Jesus’ submission to His parents’ authority (Luke 2:51), submission to human government (Rom. 13:1), the church’s submission to Christ (Eph. 5:24), and servants’ submission to their masters (Titus 2:9; 1 Pet. 2:18). James used the word to describe a willing, conscious submission to God’s authority as sovereign ruler of the universe. A truly humble person will give his allegiance to God, obey His commands, and follow His leadership (cf. Matt. 10:38). Resist the devil and he will flee from you. The flip side of the first command. “Resist” literally means “take your stand against.” All people are either under the lordship of Christ or the lordship of Satan (John 8:44; Eph. 2:2; 1 John 3:8; 5:19); there is no middle ground. Those who transfer their allegiance from Satan to God will find that Satan “will flee from” them; he is a defeated foe.

4:8 Draw near. Pursue an intimate love relationship with God (cf. Phil. 3:10). The concept of drawing near to God was associated originally with the Levitical priests (Ex. 19:22; Lev. 10:3; Ezek. 44:13), but eventually came to describe anyone’s approach to God (Ps. 73:28; Is. 29:13; Heb. 4:16; 7:19; 10:22). Salvation involves more than submitting to God and resisting the devil; the redeemed heart longs for communion with God (Pss. 27:8; 42:1, 2; 63:1, 2; 84:2; 143:6; Matt. 22:37). Cleanse your hands. The OT priests had to ceremonially wash their hands before approaching God (Ex. 30:19–21), and sinners (a term used only for unbelievers; see note on 5:20) who would approach Him must recognize and confess their sin. purify your hearts. Cleansing the hands symbolizes external behavior; this phrase refers to the inner thoughts, motives, and desires of the heart (Ps. 24:3, 4; Jer. 4:4; Ezek. 18:31; 36:25, 26; 1 Tim. 1:5; 2 Tim. 2:22; 1 Pet. 1:22). double-minded. See note on 1:8.

4:9 Lament. Be afflicted, wretched, and miserable. This is the state of those truly broken over their sin. mourn. See note on Matt. 5:4. God will not turn away a heart broken and contrite over sin (Ps. 51:17; 2 Cor. 7:10). Mourning is the inner response to such brokenness. weep. The outward manifestation of inner sorrow over sin (cf. Mark 14:72). laughter. Used only here in the NT, the word signifies the flippant laughter of those foolishly indulging in worldly pleasures. The picture is of people who give no thought to God, life, death, sin, judgment, or holiness. James calls on such people to mourn over their sin (cf. Luke 18:13, 14).

4:10 See Ps. 75:6; Matt. 23:12. This final command sums up the preceding 9 (see notes on vv. 7–10) commands, which mark the truly humble person. “Humble” comes from a word meaning “to make oneself low.” Those conscious of being in the presence of the majestic, infinitely holy God are humble (cf. Is. 6:5).

4:11 speak evil. This means to slander or defame. James does not forbid confronting those in sin, which is elsewhere commanded in Scripture (Matt. 18:15–17; Acts 20:31; 1 Cor. 4:14; Col. 1:28; Titus 1:13; 2:15; 3:10). Rather, he condemns careless, derogatory, critical, slanderous accusations against others (cf. Ex. 23:1; Pss. 50:20; 101:5; 140:11; Prov. 10:18; 11:9; 16:28; 17:9; 26:20; Rom. 1:29; 2 Cor. 12:20; Eph. 4:31; 1 Tim. 3:11; 2 Tim. 3:3; Titus 2:3; 3:2). speaks evil of a brother…speaks evil of the law. Those who speak evil of other believers set themselves up as judges and condemn them (cf. 2:4). They thereby defame and disregard God’s law, which expressly forbids such slanderous condemnation. judges the law. By refusing to submit to the law, slanderers place themselves above it as its judges.

4:12 one Lawgiver. God, who gave the law (cf. Is. 33:22). He alone has the authority to save those who repent from its penalty, and destroy those who refuse to repent.

4:13 James does not condemn wise business planning, but rather planning that leaves out God. The people so depicted are practical atheists, living their lives and making their plans as if God did not exist. Such conduct is inconsistent with genuine saving faith, which submits to God (see note on v. 7).

4:14 know what will happen. See Prov. 27:1. James exposes the presumptuous folly of the practical atheists he condemned in v. 13—those who do not know what the future holds for them (cf. Luke 12:16–21). God alone knows the future (cf. Is. 46:9, 10). vapor. This refers either to a puff of smoke or one’s breath that appears for a moment in cold air. It stresses the transitory nature of life (cf. 1:10; Job 7:6, 7; 9:25, 26; 14:1, 2; Pss. 39:5, 11; 62:9; 89:47; 90:5, 6, 10).

4:15 If the Lord wills. The true Christian submits his plans to the lordship of Christ (see note on v. 7; cf. Prov. 19:21; Acts 18:21; 21:14; Rom. 1:10; 15:32; 1 Cor. 4:19; 16:7).

4:16 boasting. Arrogant bragging about their anticipated business accomplishments (see note on v. 13).

4:17 sin. The implication is that they also did what they shouldn’t do. Sins of omission lead directly to sins of commission.

James 5

5:1 rich. Those with more than they need to live. James condemns them not for being wealthy, but for misusing their resources. Unlike the believing rich in Timothy’s congregation (1 Tim. 6:17–19), these are the wicked wealthy who profess Christian faith and have associated themselves with the church, but whose real god is money. For prostituting the goodness and generosity of God, they can anticipate only divine punishment (v. 5).

5:2, 3 corrupted…moth-eaten…corroded. James points out the folly of hoarding food, expensive clothing, or money—all of which is subject to decay, theft, fire, or other forms of loss.

5:3 last days. The period between Christ’s first and second comings (see note on 1 Tim. 4:1). James rebukes the rich for living as if Jesus were never coming back.

5:4 wages…you kept back. The rich had gained some of their wealth by oppressing and defrauding their day laborers—a practice strictly forbidden in the OT (cf. Lev. 19:13; Deut. 24:14, 15). the Lord of Sabaoth. An untranslated Gr. word meaning “hosts.” The One who hears the cries of the defrauded laborers, James warns, is the Lord of hosts (a name for God used frequently in the OT), the commander of the armies of heaven (angels). The Bible teaches that angels will be involved in the judgment of unbelievers (Matt. 13:39–41, 49; 16:27; 25:31; 2 Thess. 1:7, 8).

5:5 pleasure and luxury. After robbing their workers to accumulate their wealth, the rich indulged themselves in an extravagant lifestyle. “Pleasure” has the connotation of wanton pleasure. “Luxury” leads to vice when a person becomes consumed with the pursuit of pleasure, since a life without self-denial soon becomes out of control in every area. a day of slaughter. Like fattened cattle ready to be slaughtered, the rich that James condemns had indulged themselves to the limit. This is a vivid depiction of divine judgment, in keeping with the metaphor likening the overindulgent rich to fattened cattle.

5:6 condemned…murdered. This describes the next step in the sinful progression of the rich. Hoarding led to fraud, which led to self-indulgence. Finally, that overindulgence has consumed the rich to the point that they will do anything to sustain their lifestyle. “Condemned” comes from a word meaning “to sentence.” The implication is that the rich were using the courts to commit judicial murder (cf. 2:6).

5:7 patient. The word emphasizes patience with people (cf. 1 Thess. 5:14), not trials or circumstances (as in 1:3). Specifically, James has in mind patience with the oppressive rich. the coming. The second coming of Christ (see note on Matt. 24:3). Realizing the glory that awaits them at Christ’s return should motivate believers to patiently endure mistreatment (Rom. 8:18). the early and latter rain. The “early” rain falls in Israel during October and November and softens the ground for planting. The “latter” rain falls in March and April, immediately before the spring harvest. Just as the farmer waits patiently from the early rain to the latter for his crop to ripen, so must Christians patiently wait for the Lord’s return (cf. Gal. 6:9; 2 Tim. 4:8; Titus 2:13).

5:8 Establish your hearts. A call for resolute, firm courage and commitment. James exhorts those about to collapse under the weight of persecution to shore up their hearts with the hope of the second coming. at hand. The imminency of Christ’s return is a frequent theme in the NT (cf. Rom. 13:12; Heb. 10:25; 1 Pet. 4:7; 1 John 2:18).

5:9 Do not grumble…the Judge is standing at the door! James pictured Christ as a judge about to open the doors to the courtroom and convene His court. Knowing that the strain of persecution could lead to grumbling, James cautioned his readers against that sin (Phil. 2:14), lest they forfeit their full reward (2 John 8).

5:11 the perseverance of Job. Job is the classic example of a man who patiently endured suffering and was blessed by God for his persevering faith. James reassured his readers that God had a purpose for their suffering, just as He did for Job’s. Cf. Job 42. compassionate and merciful. Remembering the Lord’s character is a great comfort in suffering. The Scriptures repeatedly affirm His compassion and mercy (Ex. 34:6; Num. 14:18; 1 Chr. 21:13; 2 Chr. 30:9; Pss. 25:6; 78:38; 86:5, 15; 103:8, 13; 116:5; 136:1; 145:8; Lam. 3:22; Joel 2:13; Jon. 4:2; Mic. 7:18; Luke 6:36).

5:12 above all. Or “especially.” As he has done repeatedly in his epistle, James stressed that a person’s speech provides the most revealing glimpse of his spiritual condition (cf. 1:26; 2:12; 3:2–11; 4:11). do not swear…any other oath. As Jesus did before him (Matt. 5:33–36; 23:16–22), James condemned the contemporary Jewish practice of swearing false, evasive, deceptive oaths by everything other than the name of the Lord (which alone was considered binding). “Yes” be “Yes.” Again echoing Jesus (Matt. 5:37), James called for straightforward, honest, plain speech. To speak otherwise is to invite God’s judgment.

5:13 suffering. The antidote to the suffering caused by evil treatment or persecution is seeking God’s comfort through prayer (cf. Pss. 27:13, 14; 55:22; Jon. 2:7; Phil. 4:6; 1 Pet. 5:7). Let him sing psalms. The natural response of a joyful heart is to sing praise to God.

5:14, 15 sick. James directs those who are “sick,” meaning weakened by their suffering to call for the elders of the church for strength, support, and prayer.

5:14 anointing him with oil. Lit. “rubbing him with oil”: 1) possibly this is a reference to ceremonial anointing (see notes on Lev. 14:18; Mark 6:13); 2) on the other hand, James may have had in mind medical treatment of believers physically bruised and battered by persecution. Perhaps it is better to understand the anointing in a metaphorical sense of the elders’ encouraging, comforting, and strengthening the believer.

5:15 prayer of faith. The prayer offered on their behalf by the elders. save the sick. Deliver them from their suffering because they have been weakened by their infirmity, not from their sin, which was confessed. committed sins…be forgiven. Not by the elders, since God alone can forgive sins (Is. 43:25; Dan. 9:9; Mark 2:7). That those who are suffering called for the elders implies they had a contrite, repentant heart, and that part of their time with the overseers would involve confessing their sins to God.

5:16 Confess your trespasses. Mutual honesty, openness, and sharing of needs will enable believers to uphold each other in the spiritual struggle. The effective…avails much. The energetic, passionate prayers of godly men have the power to accomplish much. Cf. Num. 11:2.

5:17, 18 Elijah…prayed…he prayed again. Elijah provides one of the most notable illustrations of the power of prayer in the OT. His prayers (not mentioned in the OT account) both initiated and ended a 3 year, 6 month drought (cf. Luke 4:25).

5:19 if anyone among you. This introduces a third category of people in the church (cf. vv. 13, 14)—those professing believers who have strayed from the truth. wanders from the truth. Apostatizes from the faith they once professed (cf. Heb. 5:12—6:9; 10:29; 1 John 2:19). Such people are in grave danger (v. 20), and the church must call them back to the true faith.

5:20 sinner. Cf. 4:8. A word used to describe the unregenerate (cf. Prov. 11:31; 13:6, 22; Matt. 9:13; Luke 7:37, 39; 15:7, 10; 18:13; Rom. 5:8; 1 Tim. 1:9, 15; 1 Pet. 4:18). James has in mind here those with dead faith (cf. 2:14–26), not sinning, true believers. the error of his way. Those who go astray doctrinally (v. 19) will also manifest an errant lifestyle, one not lived according to biblical principles. save a soul from death. A person who wanders from the truth puts his soul in jeopardy. The “death” in view is not physical death, but eternal death—eternal separation from God and eternal punishment in hell (cf. Is. 66:24; Dan. 12:2; Matt. 13:40, 42, 50; 25:41, 46; Mark 9:43–49; 2 Thess. 1:8, 9; Rom. 6:23; Rev. 20:11–15; 21:8). Knowing how high the stakes are should motivate Christians to aggressively pursue such people. cover a multitude of sins. See Ps. 5:10. Since even one sin is enough to condemn a person to hell, James’ use of the word “multitude” emphasizes the hopeless condition of lost, unregenerate sinners. The good news of the gospel is that God’s forgiving grace (which is greater than any sin; Rom. 5:20) is available to those who turn from their sins and exercise faith in the Lord Jesus Christ (Eph. 2:8, 9).

James 1

1:1 a Acts 12:17

1:2 b Acts 5:41

1:2 c 1 Pet. 1:6

1:3 d Rom. 5:3–5

1:3 1 endurance or perseverance

1:4 2 mature

1:5 e 1 Kin. 3:9; James 3:17

1:5 f Prov. 2:3–6; Matt. 7:7

1:5 g Jer. 29:12

1:6 h (Mark 11:23, 24); Acts 10:20

1:8 i James 4:8

1:10 j Job 14:2

1:12 k Job 5:17; Luke 6:22; Heb. 10:36; James 5:11; (1 Pet. 3:14; 4:14)

1:12 l (1 Cor. 9:25)

1:12 m Matt. 10:22

1:15 n Job 15:35; Ps. 7:14; Is. 59:4

1:15 o (Rom. 5:12; 6:23)

1:17 p John 3:27

1:17 q Num. 23:19

1:18 r John 1:13

1:18 s 2 Cor. 6:7; 1 Thess. 2:13; 2 Tim. 2:15; (1 Pet. 1:3, 23)

1:18 t (Eph. 1:12, 13); Heb. 12:23; Rev. 14:4

1:19 u Prov. 10:19; 17:27

1:19 v Prov. 14:17; 16:32; Eccl. 7:9

1:19 3 NU Know this or This you know

1:21 w Col. 3:8

1:21 x Acts 13:26

1:21 4 abundance

1:22 y Matt. 7:21–28; Luke 6:46–49; (Rom. 2:13; James 1:22–25; 2:14–20)

1:23 z Luke 6:47

1:25 a (John 8:32; Rom. 8:2; 2 Cor. 3:17); Gal. 2:4; 6:2; James 2:12; 1 Pet. 2:16

1:25 b John 13:17

1:26 c Ps. 34:13

1:26 5 NU omits among you

1:27 d Matt. 25:34–36

1:27 e Is. 1:17

1:27 f (Rom. 12:2)

James 2

2:1 a Acts 7:2; 1 Cor. 2:8

2:1 b Lev. 19:15

2:2 1 bright

2:2 2 vile

2:3 3 Lit. look upon

2:4 4 differentiated

2:5 c Job 34:19; John 7:48; 1 Cor. 1:27

2:5 d Luke 12:21; 1 Tim. 6:18; Rev. 2:9

2:5 e Ex. 20:6

2:6 f 1 Cor. 11:22

2:6 g Acts 13:50

2:7 h Acts 11:26; 1 Pet. 4:16

2:8 i Lev. 19:18

2:9 j Lev. 19:15; Deut. 1:17

2:9 5 Lit. receive the face

2:10 k Gal. 3:10

2:10 l Deut. 27:26

2:11 m Ex. 20:14; Deut. 5:18

2:11 n Ex. 20:13; Deut. 5:17

2:12 o James 1:25

2:13 p Job 22:6

2:13 q Prov. 21:13; Matt. 18:32–35; (Luke 6:37)

2:13 r Mic. 7:18; (Matt. 5:7)

2:13 s Rom. 12:8

2:14 t Matt. 7:21–23, 26; 21:28–32

2:15 u Matt. 25:35; Luke 3:11

2:16 v (1 John 3:17, 18)

2:18 w Col. 1:6; 1 Thess. 1:3; Heb. 6:10

2:18 x (Gal. 5:6); James 3:13

2:18 6 NU omits your

2:18 7 NU omits my

2:20 8 NU useless

2:21 y Gen. 22:9, 10, 12, 16–18

2:22 z (John 6:29); Heb. 11:17

2:22 a John 8:39

2:22 9 complete

2:23 b Gen. 15:6; Rom. 4:3

2:23 c 2 Chr. 20:7; Is. 41:8

2:23 10 credited

2:25 d Heb. 11:31

James 3

3:1 a (Matt. 23:8); Rom. 2:21; 1 Tim. 1:7

3:1 b Luke 6:37

3:2 c 1 Kin. 8:46

3:2 d Ps. 34:13

3:2 e (Matt. 12:34–37; James 3:2–12)

3:2 1 mature

3:3 f Ps. 32:9

3:3 2 NU Now if

3:5 g Prov. 12:18; 15:2; James 1:26

3:5 h Ps. 12:3; 73:8

3:6 i Ps. 120:2, 3; Prov. 16:27

3:6 j (Matt. 12:36; 15:11, 18)

3:6 3 unrighteousness

3:6 4 existence

3:6 5 Gr. Gehenna

3:8 k Ps. 140:3; Eccl. 10:11; Rom. 3:13

3:9 l Gen. 1:26; 5:1; 9:6; 1 Cor. 11:7

3:9 6 likeness

3:12 m Matt. 7:16–20

3:12 7 NU Neither can a salty spring produce fresh water.

3:13 n Gal. 6:4

3:14 o Rom. 13:13

3:14 p Rom. 2:17

3:14 8 selfish ambition

3:15 q Phil. 3:19

3:16 r 1 Cor. 3:3

3:17 s 1 Cor. 2:6, 7

3:17 t James 2:1

3:17 u Rom. 12:9; 2 Cor. 6:6; 1 Pet. 1:22

3:18 v Prov. 11:18; Is. 32:17; Hos. 10:12; Amos 6:12; (Gal. 6:8; Phil. 1:11)

James 4

4:1 a Rom. 7:23; (Gal. 5:17); 1 Pet. 2:11

4:1 1 battles

4:2 2 battle

4:2 3 NU, M omit Yet

4:3 b Job 27:8, 9

4:3 c (Ps. 66:18)

4:4 d Rom. 8:7; 1 John 2:15

4:4 e Gal. 1:4

4:4 4 NU omits Adulterers and

4:5 f Gen. 6:5

4:6 g Job 22:29; Ps. 138:6; Prov. 3:34; Matt. 23:12; 1 Pet. 5:5

4:7 h (Eph. 4:27; 6:11); 1 Pet. 5:8

4:8 i 2 Chr. 15:2; Zech. 1:3; Mal. 3:7; Heb. 7:19

4:8 j Job 17:9; Is. 1:16; 1 Tim. 2:8

4:8 k Jer. 4:14; James 3:17; 1 Pet. 1:22; 1 John 3:3

4:9 l Matt. 5:4

4:10 m Job 22:29; Luke 14:11; 18:14; 1 Pet. 5:6

4:11 n 2 Cor. 12:20; Eph. 4:31; James 5:9; 1 Pet. 2:1–3

4:11 o (Matt. 7:1–5); Rom. 14:4

4:12 p (Matt. 10:28)

4:12 q Rom. 14:4

4:12 5 NU adds and Judge

4:12 6 NU, M But who

4:12 7 NU a neighbor

4:13 8 M let us

4:14 r Job 7:7; Ps. 102:3; 1 Pet. 1:24

4:15 s Acts 18:21; 1 Cor. 4:19

4:16 t 1 Cor. 5:6

4:17 u (Luke 12:47); John 9:41; 2 Pet. 2:21

James 5

5:1 a Prov. 11:28; (Luke 6:24; 1 Tim. 6:9)

5:2 b Jer. 17:11; Matt. 6:19

5:2 c Job 13:28

5:2 1 have rotted

5:3 d Rom. 2:5

5:4 e Lev. 19:13; Job 24:10; Jer. 22:13; Mal. 3:5

5:4 f Ex. 2:23; Deut. 24:15; Job 31:38

5:4 2 Lit., in Heb., Hosts

5:5 3 indulgence

5:5 4 Lit. nourished

5:5 5 NU omits as

5:8 6 has drawn near

5:9 7 Lit. groan

5:9 8 NU, M judged

5:10 g Matt. 5:12

5:10 h Heb. 10:36

5:11 i (Ps. 94:12; Matt. 5:10); James 1:2

5:11 j (James 1:12)

5:11 k Job 1:21, 22; 2:10

5:11 l Job 42:10

5:11 m Num. 14:18

5:12 n Matt. 5:34–37

5:12 9 M hypocrisy

5:13 o Ps. 50:14, 15

5:13 p Eph. 5:19

5:14 q Mark 6:13; 16:18

5:15 r Is. 33:24

5:16 s Num. 11:2

5:16 10 NU Therefore confess your sins

5:16 11 supplication

5:17 t Acts 14:15

5:17 u 1 Kin. 17:1; 18:1

5:18 v 1 Kin. 18:1, 42

5:19 w Matt. 18:15; Gal. 6:1

5:20 x Rom. 11:14; 1 Cor. 1:21; James 1:21

5:20 y Prov. 10:12; (1 Pet. 4:8)

5:20 12 NU his soul

Introduction to First Peter

Title

The letter has always been identified (as are most general epistles, like James, John, and Jude) with the name of the author, Peter, and with the notation that it was his first inspired letter.

Author and Date

The opening verse of the epistle claims it was written by Peter, who was clearly the leader among Christ’s apostles. The gospel writers emphasize this fact by placing his name at the head of each list of apostles (Matt. 10; Mark 3; Luke 6; Acts 1), and including more information about him in the 4 gospels than any person other than Christ. Originally known as Simon (Gr.) or Simeon (Heb.), cf. Mark 1:16; John 1:40, 41, Peter was the son of Jonas (Matt. 16:17) who was also known as John (John 1:42), and a member of a family of fishermen who lived in Bethsaida and later in Capernaum. Andrew, Peter’s brother, brought him to Christ (John 1:40–42). He was married, and his wife apparently accompanied him in his ministry (Mark 1:29–31; 1 Cor. 9:5).

Peter was called to follow Christ in His early ministry (Mark 1:16, 17), and was later appointed to apostleship (Matt. 10:2; Mark 3:14–16). Christ renamed him Peter (Gr.), or Cephas (Aram.), both words meaning “stone” or “rock” (John 1:42). The Lord clearly singled out Peter for special lessons throughout the gospels (e.g., Matt. 10; 16:13–21; 17:1–9; 24:1–7; 26:31–33; John 6:6; 21:3–7, 15–17). He was the spokesman for the 12, articulating their thoughts and questions as well as his own. His triumphs and weaknesses are chronicled in the gospels and Acts 1–12.

After the resurrection and ascension, Peter initiated the plan for choosing a replacement for Judas (Acts 1:15). After the coming of the Holy Spirit (Acts 2:1–4), he was empowered to become the leading gospel preacher from the Day of Pentecost on (Acts 2–12). He also performed notable miracles in the early days of the church (Acts 3–9), and opened the door of the gospel to the Samaritans (Acts 8) and to the Gentiles (Acts 10). According to tradition, Peter had to watch as his wife was crucified, but encouraged her with the words, “Remember the Lord.” When it came time for him to be crucified, he reportedly pled that he was not worthy to be crucified like his Lord, but rather should be crucified upside down (ca. A.D. 67–68), which tradition says he was.

Because of his unique prominence, there was no shortage in the early church of documents falsely claiming to be written by Peter. That the Apostle Peter is the author of 1 Peter, however, is certain. The material in this letter bears definite resemblance to his messages in the book of Acts. The letter teaches, for example, that Christ is the Stone rejected by the builder (2:7, 8; Acts 4:10, 11), and that Christ is no respecter of persons (1:17; Acts 10:34). Peter teaches his readers to “gird yourself with humility” (5:5), an echo of the Lord’s girding Himself with a towel and washing the disciples’ feet (John 13:3–5). There are other statements in the letter similar to Christ’s sayings (4:14; 5:7, 8). Moreover, the author claims to have been a witness of the sufferings of Christ (5:1; cf. 3:18; 4:1). In addition to these internal evidences, it is noteworthy that the early Christians universally recognized this letter as the work of Peter.

The only significant doubt to be raised about Peter’s authorship arises from the rather classical style of Greek employed in the letter. Some have argued that Peter, being an “unlearned” fisherman (Acts 4:13), could not have written in sophisticated Greek, especially in light of the less classical style of Greek employed in the writing of 2 Peter. However, this argument is not without a good answer. In the first place, that Peter was “unlearned” does not mean that he was illiterate, but only that he was without formal, rabbinical training in the Scriptures. Moreover, though Aramaic may have been Peter’s primary language, Greek would have been a widely spoken second language in Palestine. It is also apparent that at least some of the authors of the NT, though not highly educated, could read the Greek of the OT Septuagint (see James’ use of the LXX in Acts 15:14–18).

Beyond these evidences of Peter’s ability in Greek, Peter also explained (5:12) that he wrote this letter “by Silvanus,” also known as Silas. Silvanus was likely the messenger designated to take this letter to its intended readers. But more is implied by this statement in that Peter is acknowledging that Silvanus served as his secretary, or amanuensis. Dictation was common in the ancient Roman world (cf. Paul and Tertius; Rom. 16:22), and secretaries often could aid with syntax and grammar. So, Peter, under the superintendence of the Spirit of God, dictated the letter to Silvanus, while Silvanus, who also was a prophet (Acts 15:32), may have aided in some of the composition of the more classical Greek.

First Peter was most likely written just before or shortly after July, A.D. 64 when the city of Rome burned, thus a writing date of ca. A.D. 64–65.

Background and Setting

When the city of Rome burned, the Romans believed that their emperor, Nero, had set the city on fire, probably because of his incredible lust to build. In order to build more, he had to destroy what already existed.

The Romans were totally devastated. Their culture, in a sense, went down with the city. All the religious elements of their life were destroyed—their great temples, shrines, and even their household idols were burned up. This had great religious implications because it made them believe that their deities had been unable to deal with this conflagration and were also victims of it. The people were homeless and hopeless. Many had been killed. Their bitter resentment was severe, so Nero realized that he had to redirect the hostility.

The emperor’s chosen scapegoat was the Christians, who were already hated because they were associated with Jews, and because they were seen as being hostile to the Roman culture. Nero spread the word quickly that the Christians had set the fires. As a result, a vicious persecution against Christians began, and soon spread throughout the Roman Empire, touching places N of the Taurus mountains, like Pontus, Galatia, Cappadocia, Asia, and Bithynia (1:1), and impacting the Christians, whom Peter calls “pilgrims.” These “pilgrims,” who were probably Gentiles, for the most part (1:14, 18; 2:9, 10; 4:3), possibly led to Christ by Paul and his associates, and established on Paul’s teachings, needed spiritual strengthening because of their sufferings. Thus the Apostle Peter, under the inspiration of the Holy Spirit, wrote this epistle to strengthen them.

Peter wrote that he was in “Babylon” when he penned the letter (5:13). Three locations have been suggested for this “Babylon.” First, a Roman outpost in northern Egypt was named Babylon; but that place was too obscure, and there are no reasons to think that Peter was ever there. Second, ancient Bab-ylon in Mesopotamia is a possibility; but it would be quite unlikely that Peter, Mark, and Silvanus were all at this rather small, distant place at the same time. Third, “Babylon” is an alias for Rome; perhaps even a code word for Rome. In times of persecution, writers exercised unusual care not to endanger Christians by identifying them. Peter, according to some traditions, followed James and Paul and died as a martyr near Rome about two years after he wrote this letter, thus he had written this epistle near the end of his life, probably while staying in the imperial city. He did not want the letter to be found and the church to be persecuted, so he may have hidden its location under the code word, “Babylon,” which aptly fit because of the city’s idolatry (cf. Rev. 17, 18).

Historical and Theological Themes

Since the believers addressed were suffering escalating persecution (1:6; 2:12, 19–21; 3:9, 13–18; 4:1, 12–16, 19), the purpose of this letter was to teach them how to live victoriously in the midst of that hostility: 1) without losing hope; 2) without becoming bitter; 3) while trusting in their Lord; and 4) while looking for His second coming. Peter wished to impress on his readers that by living an obedient, victorious life under duress, a Christian can actually evangelize his hostile world (cf. 1:14; 2:1, 12, 15; 3:1–6, 13–17; 4:2; 5:8, 9).

Believers are constantly exposed to a world system energized by Satan and his demons. Their effort is to discredit the church and to destroy its credibility and integrity. One way these spirits work is by finding Christians whose lives are not consistent with the Word of God, and then parading them before the unbelievers to show what a sham the church is. Christians, however, must stand against the enemy and silence the critics by the power of holy lives.

In this epistle, Peter is rather effusive in reciting two categories of truth. The first category is positive and includes a long list of blessings bestowed on Christians. As he speaks about the identity of Christians and what it means to know Christ, Peter mentions one privilege and blessing after another. Interwoven into this list of privileges is the catalog of suffering. Christians, though most greatly privileged, should also know that the world will treat them unjustly. Their citizenship is in heaven and they are strangers in a hostile, Satan-energized world. Thus the Christian life can be summed up as a call to victory and glory through the path of suffering. So, the basic question that Peter answers in this epistle is: How are Christians to deal with animosity? The answer features practical truths and focuses on Jesus Christ as the model of one who maintained a triumphant attitude in the midst of hostility.

First Peter also answers other important practical questions about Christian living such as: Do Christians need a priesthood to intercede with God for them (2:5-9)? What should be the Christian’s attitude to secular government and civil disobedience (2:13-17)? What should a Christian employee’s attitude be toward a hostile employer (2:18)? How should a Christian lady conduct herself (3:3, 4)? How can a believing wife win her unsaved husband to Christ (3:1, 2)?

Interpretive Challenges

First Peter 3:18-22 stands as one of the most difficult NT texts to translate and then interpret. For example, does “Spirit” in 3:18 refer to the Holy Spirit, or to Christ’s Spirit? Did Christ preach through Noah before the Flood, or did He preach Himself after the crucifixion (3:19)? Was the audience to this preaching composed of the humans in Noah’s day, or demons in the abyss (3:19)? Does 3:20, 21 teach baptismal regeneration (salvation), or salvation by faith alone in Christ? Answers to these questions will be found in the notes.

Outline

Salutation (1:1, 2)

I. Remember Our Great Salvation (1:3-2:10)

A. The Certainty of Our Future Inheritance (1:3-12)

1. Preserved by the power of God (1:3–5)

2. Proven by the trials of persecution (1:6–9)

3. Predicted by the prophets of God (1:10–12)

B. The Consequences of Our Future Inheritance (1:13-2:10)

1. Perseverance of hope (1:13–16)

2. Persistence of wonder (1:17–21)

3. Power of love (1:22—2:3)

4. Praises of Christ (2:4–10)

II. Remember Our Example Before Men (2:11-4:6)

A. Honorable Living Before Unbelievers (2:11-3:7)

1. Submission to the government (2:11–17)

2. Submission to masters (2:18–25)

3. Submission in the family (3:1–7)

B. Honorable Living Before Believers (3:8-12)

C. Honorable Living in the Midst of Suffering (3:13-4:6)

1. The principle of suffering for righteousness (3:13–17)

2. The paragon of suffering for righteousness (3:18–22)

3. The purpose of suffering for righteousness (4:1–6)

III. Remember Our Lord Will Return (4:7-5:11)

A. The Responsibilities of Christian Living (4:7-11)

B. The Rewards of Christian Suffering (4:12-19)

C. The Requirements for Christian Leadership (5:1-4)

D. The Realization of Christian Victory (5:5-11)

Conclusion (5:12-14)

The First Epistle of

PETER

1 Peter 1

Greeting to the Elect Pilgrims

1Peter, an apostle of Jesus Christ,

To the 1pilgrims aof the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,

2belect caccording to the foreknowledge of God the Father, din sanctification of the Spirit, for eobedience and fsprinkling of the blood of Jesus Christ:

gGrace to you and peace be multiplied.

A Heavenly Inheritance

3hBlessed be the God and Father of our Lord Jesus Christ, who iaccording to His abundant mercy jhas begotten us again to a living hope kthrough the resurrection of Jesus Christ from the dead,

4to an inheritance 2incorruptible and undefiled and that does not fade away, lreserved in heaven for you,

5mwho are kept by the power of God through faith for salvation ready to be revealed in the last time.

6nIn this you greatly rejoice, though now ofor a little while, if need be, pyou have been 3grieved by various trials,

7that qthe genuineness of your faith, being much more precious than gold that perishes, though rit is tested by fire, smay be found to praise, honor, and glory at the revelation of Jesus Christ,

8twhom having not 4seen you love. uThough now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory,

9receiving the end of your faith—the salvation of your souls.

10Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you,

11searching what, or what manner of time, vthe Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow.

12To them it was revealed that, not to themselves, but to 5us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which wangels desire to look into.

Living Before God Our Father

13Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ;

14as obedient children, not xconforming yourselves to the former lusts, as in your ignorance;

15ybut as He who called you is holy, you also be holy in all your conduct,

16because it is written, z“Be holy, for I am holy.”

17And if you call on the Father, who awithout partiality judges according to each one’s work, conduct yourselves throughout the time of your 6stay here in fear;

18knowing that you were not redeemed with 7corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers,

19but bwith the precious blood of Christ, cas of a lamb without blemish and without spot.

20dHe indeed was foreordained before the foundation of the world, but was 8manifest ein these last times for you

21who through Him believe in God, fwho raised Him from the dead and ggave Him glory, so that your faith and hope are in God.

The Enduring Word

22Since you hhave purified your souls in obeying the truth 9through the Spirit in 10sincere ilove of the brethren, love one another fervently with a pure heart,

23jhaving been born again, not of 11corruptible seed but 12incorruptible, kthrough the word of God which lives and abides 13forever,

24because

l“All flesh is as grass,

And all 14the glory of man as the flower of the grass.

The grass withers,

And its flower falls away,

25m But the 15word of the LORD endures forever.”

nNow this is the word which by the gospel was preached to you.

1 Peter 2

Our Inheritance Through Christ’s Blood

1Therefore, alaying aside all malice, all deceit, hypocrisy, envy, and all evil speaking,

2bas newborn babes, desire the pure cmilk of the word, that you may grow 1thereby,

3if indeed you have dtasted that the Lord is gracious.

The Chosen Stone and His Chosen People

(Ps. 118:22; Is. 28:16)

4Coming to Him as to a living stone, erejected indeed by men, but chosen by God and precious,

5you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.

6Therefore it is also contained in the Scripture,

f“Behold, I lay in Zion

A chief cornerstone, elect, precious,

And he who believes on Him will by no means be put to shame.”

7Therefore, to you who believe, He is precious; but to those who 2are disobedient,

g“The stone which the builders rejected

Has become the chief cornerstone,”

8and

h“A stone of stumbling

And a rock of offense.”

iThey stumble, being disobedient to the word, jto which they also were appointed.

9But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of kdarkness into His marvelous light;

10lwho once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.

Living Before the World

11Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts mwhich war against the soul,

12nhaving your conduct honorable among the Gentiles, that when they speak against you as evildoers, othey may, by your good works which they observe, glorify God in the day of visitation.

Submission to Government

(cf. Rom. 13:1–5)

13pTherefore submit yourselves to every 3ordinance of man for the Lord’s sake, whether to the king as supreme,

14or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good.

15For this is the will of God, that by doing good you may put to silence the ignorance of foolish men—

16qas free, yet not rusing liberty as a cloak for 4vice, but as bondservants of God.

17Honor all people. Love the brotherhood. Fear sGod. Honor the king.

Submission to Masters

(Is. 53:7–9)

18tServants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh.

19For this is ucommendable, if because of conscience toward God one endures grief, suffering wrongfully.

20For vwhat credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God.

21For wto this you were called, because Christ also suffered for 5us, xleaving 6us an example, that you should follow His steps:

22“Whoy committed no sin,

Nor was deceit found in His mouth”;

23zwho, when He was reviled, did not revile in return; when He suffered, He did not threaten, but acommitted Himself to Him who judges righteously;

24bwho Himself bore our sins in His own body on the tree, cthat we, having died to sins, might live for righteousness—dby whose 7stripes you were healed.

25For eyou were like sheep going astray, but have now returned fto the Shepherd and 8Overseer of your souls.

1 Peter 3

Submission to Husbands

1Wives, likewise, be asubmissive to your own husbands, that even if some do not obey the word, bthey, without a word, may cbe won by the conduct of their wives,

2dwhen they observe your chaste conduct accompanied by fear.

3eDo not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel—

4rather let it be fthe hidden person of the heart, with the 1incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God.

5For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands,

6as Sarah obeyed Abraham, gcalling him lord, whose daughters you are if you do good and are not afraid with any terror.

A Word to Husbands

7hHusbands, likewise, dwell with them with understanding, giving honor to the wife, ias to the weaker vessel, and as being heirs together of the grace of life, jthat your prayers may not be hindered.

Called to Blessing

8Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be 2courteous;

9knot returning evil for evil or reviling for reviling, but on the contrary lblessing, knowing that you were called to this, mthat you may inherit a blessing.

10For

n“He who would love life

And see good days,

o Let him 3refrain his tongue from evil,

And his lips from speaking deceit.

11Let him pturn away from evil and do good;

q Let him seek peace and pursue it.

12For the eyes of the LORD are on the righteous,

r And His ears are open to their prayers;

But the face of the LORD is against those who do evil.”

Suffering for Right and Wrong

13sAnd who is he who will harm you if you become followers of what is good?

14tBut even if you should suffer for righteousness’ sake, you are blessed. u“And do not be afraid of their threats, nor be troubled.”

15But 4sanctify 5the Lord God in your hearts, and always vbe ready to give a defense to everyone who asks you a reason for the whope that is in you, with meekness and fear;

16xhaving a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed.

17For it is better, if it is the will of God, to suffer for doing good than for doing evil.

Christ’s Suffering and Ours

18For Christ also suffered once for sins, the just for the unjust, that He might bring 6us to God, being put to death in the flesh but made alive by the Spirit,

19by whom also He went and preached to the spirits in prison,

20who formerly were disobedient, 7when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water.

21yThere is also an antitype which now saves us—baptism z(not the removal of the filth of the flesh, abut the answer of a good conscience toward God), through the resurrection of Jesus Christ,

22who has gone into heaven and bis at the right hand of God, cangels and authorities and powers having been made subject to Him.

1 Peter 4

Christ’s Example to Be Followed

1Therefore, since Christ suffered 1for us in the flesh, arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin,

2that he no longer should live the rest of his time in the flesh for the lusts of men, abut for the will of God.

3For we have spent enough of our past 2lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries.

4In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you.

5They will give an account to Him who is ready bto judge the living and the dead.

6For this reason cthe gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but dlive according to God in the spirit.

Serving for God’s Glory

7But ethe end of all things is at hand; therefore be serious and watchful in your prayers.

8And above all things have fervent love for one another, for f“love will cover a multitude of sins.”

9gBe hospitable to one another hwithout grumbling.

10iAs each one has received a gift, minister it to one another, jas good stewards of kthe manifold grace of God.

11lIf anyone speaks, let him speak as the 3oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that min all things God may be glorified through Jesus Christ, to whom belong the glory and the 4dominion forever and ever. Amen.

Suffering for God’s Glory

12Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you;

13but rejoice nto the extent that you partake of Christ’s sufferings, that owhen His glory is revealed, you may also be glad with exceeding joy.

14If you are 5reproached for the name of Christ, pblessed are you, for the Spirit of glory and of God rests upon you. 6On their part He is blasphemed, qbut on your part He is glorified.

15But let none of you suffer as a murderer, a thief, an evildoer, or as a 7busybody in other people’s matters.

16Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this 8matter.

17For the time has come rfor judgment to begin at the house of God; and if it begins with us first, swhat will be the end of those who do not obey the gospel of God?

18Now

t“If the righteous one is scarcely saved,

Where will the ungodly and the sinner appear?”

19Therefore let those who suffer according to the will of God ucommit their souls to Him in doing good, as to a faithful Creator.

1 Peter 5

Shepherd the Flock

1The elders who are among you I exhort, I who am a fellow elder and a awitness of the sufferings of Christ, and also a partaker of the bglory that will be revealed:

2cShepherd the flock of God which is among you, serving as overseers, dnot by compulsion but 1willingly, enot for dishonest gain but eagerly;

3nor as fbeing 2lords over gthose entrusted to you, but hbeing examples to the flock;

4and when ithe Chief Shepherd appears, you will receive jthe crown of glory that does not fade away.

Submit to God, Resist the Devil

5Likewise you younger people, submit yourselves to your elders. Yes, kall of you be submissive to one another, and be clothed with humility, for

l“God resists the proud,

But mgives grace to the humble.”

6Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time,

7casting all your care upon Him, for He cares for you.

8Be 3sober, be 4vigilant; 5because your adversary the devil walks about like a roaring lion, seeking whom he may devour.

9Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world.

10But 6may the God of all grace, nwho called 7us to His eternal glory by Christ Jesus, after you have suffered a while, 8perfect, establish, strengthen, and settle you.

11oTo Him be the glory and the dominion forever and ever. Amen.

Farewell and Peace

12By pSilvanus, our faithful brother as I consider him, I have written to you briefly, exhorting and testifying qthat this is the true grace of God in which you stand.

13She who is in Babylon, elect together with you, greets you; and so does rMark my son.

14Greet one another with a kiss of love. Peace to you all who are in Christ Jesus. Amen.

1 Peter Commentaries

1 Peter 1

1:1 Peter. See Introduction: Author and Date. apostle of Jesus Christ. Peter was one of a unique group of men who were personally called (Matt. 10:1–4) and commissioned (John 20:19–23) by Christ, and who ministered with Christ after His resurrection. See note on 5:1. The church was built upon the foundation of their teaching (see notes on Acts 2:42; Eph. 2:20). pilgrims. These were strangers dispossessed in a land not their own—temporary residents or foreigners. Like all believers, they were residents of an eternal city (Phil. 3:20; Heb. 13:13, 14). the Dispersion. With the Gr. definite article, “dispersion” is sometimes a technical term for the scattering of the Jews from Israel throughout the world (John 7:35; James 1:1). But here, without the article, it is used in a non-technical sense referring to spiritual pilgrims, aliens to the earth, whether Jews or Gentiles (cf. v. 17; 2:11), i.e., the church. Pontus…Bithynia. Peter’s letter is addressed to churches in provinces located in modern-day Turkey, which were part of the Roman empire.

1:2 elect. From the Gr. word which connotes the “called out ones.” The word means “to pick out” or “to select.” In the OT, it was used of Israel (Deut. 7:6), indicating that God sovereignly chose Israel from among all the nations of the world to believe in and belong to Him (cf. Deut. 14:2; Pss. 105:43; 135:4). Here the word is used as a term for Christians, those chosen by God for salvation (cf. Rom. 8:33; Col. 3:12; 2 Tim. 2:10). The word is also used for those who receive Christ during the tribulation time (Matt. 24:22, 24), and holy, unfallen angels (1 Tim. 5:21). To be reminded that they were elected by God was a great comfort to those persecuted Christians (see notes on Eph. 1:3–14). foreknowledge. The same Gr. word is translated “foreordained” in v. 20. In both verses, the word does not refer to awareness of what is going to happen, but it clearly means a predetermined relationship in the knowledge of God. God brought the salvation relationship into existence by decreeing it into existence ahead of time. Christians are foreknown for salvation in the same way Christ was foreordained before the foundation of the world to be a sacrifice for sins (cf. Acts 2:23). “Foreknowledge” means that God planned before, not that He observed before (cf. Ex. 33:17; Jer. 1:5; Amos 3:2; Matt. 7:23). Thus, God pre-thought and pre-determined or predestined each Christian’s salvation (see notes on Rom. 8:29; Eph. 1:4). sanctification of the Spirit. To sanctify means “to consecrate,” “to set apart.” The objective of election is salvation, which comes to the elect through the sanctifying work of the Spirit. The Holy Spirit thus makes God’s chosen holy, by savingly setting them apart from sin and unbelief unto faith and righteousness (cf. 1 Thess. 1:4; 2 Thess. 2:13). Sanctification thus begins with justification (declaring the sinner just before God by graciously imputing Christ’s righteousness to him, cf. Phil. 3:9), and continues as a process of purification that goes on until glorification, when the Christian sees Jesus face to face. for obedience. Believers are set apart from sin to God in order that they might obey Jesus Christ. True salvation produces obedience to Christ (cf. Eph. 2:10; 1 Thess. 1:4–10). sprinkling of the blood of Jesus Christ. This phrase is based on Moses’ sprinkling sacrificial blood on the people of Israel as a symbol sealing their covenant as they promised to obey God’s Word (see notes on Ex. 24:4–8). Likewise, in the New Covenant, faith in the shedding of Christ’s blood on the cross not only activates God’s promise to give the believer perfect atonement for sin, but also brings the believer into the covenant by one’s promise of obedience to the Lord and His Word.

1:3 Father of our Lord Jesus Christ. Though God was known as Creator and Redeemer in the OT, He was rarely called Father. Christ, however, always addressed God as His Father in the gospels (as John 5:17), except in the separation on the cross (Matt. 27:46). In so doing, Christ was claiming to be of the same nature, being, or essence as the Father (cf. Matt. 11:27; John 10:29–39; 14:6–11; 2 Cor. 1:3; Eph. 1:3, 17; 2 John 3). Also, by speaking of “our” Lord, Peter personalized the Christian’s intimate relationship with the God of the universe through His Son (cf. 1 Cor. 6:17), an important truth for suffering Christians to remember. abundant mercy. The reason God provided a glorious salvation for mankind is that He is merciful. Sinners need God’s mercy because they are in a pitiful, desperate, wretched condition as sinners (cf. Eph. 2:4; Titus 3:5; see also Ex. 34:6; Ps. 108:4; Is. 27:4; Lam. 3:22; Mic. 7:18). has begotten us again. God gave the new birth as part of His provision in salvation. When a sinner comes to Christ and puts his faith in Him, he is born anew into God’s family and receives a new nature (see notes on v. 23; John 1:13; 3:1–21). a living hope. The living hope is eternal life. “Hope” means confident optimism, and: 1) comes from God (Ps. 43:5); 2) is a gift of grace (2 Thess. 2:16); 3) is defined by Scripture (Rom. 15:4); 4) is a reasonable reality (3:15); 5) is secured by the resurrection of Jesus Christ (John 11:25, 26; 14:19; 1 Cor. 15:17); 6) is confirmed in the Christian by the Holy Spirit (Rom. 15:13); 7) defends the Christian against Satan’s attacks (1 Thess. 5:8); 8) is confirmed through trials (Rom. 5:3, 4); 9) produces joy (Ps. 146:5); and 10) is fulfilled in Christ’s return (Titus 2:13).

1:4 inheritance. Peter showed those persecuted Christians how to look past their troubles to their eternal inheritance. Life, righteousness, joy, peace, perfection, God’s presence, Christ’s glorious companionship, rewards, and all else God has planned is the Christian’s heavenly inheritance (v. 5; cf. Matt. 25:34; Acts 26:18; Eph. 1:11; Col. 1:12; Heb. 9:15; also Pss. 16:5; 23; 26; 72; Lam. 3:24). According to Eph. 1:14, the indwelling Holy Spirit is the resident guarantee of that inheritance. incorruptible. The inheritance is not subject to passing away, nor liable to decay. The word was used in secular Greek of something that was unravaged by an invading army (cf. Matt. 6:19–21). undefiled. This word means unpolluted, unstained with evil. The undefiled inheritance of the Christian is in marked contrast to an earthly inheritance, all of which is corrupted and defiled. does not fade away. “Fading” was often used of flowers that wither and decay. Though earthly inheritances eventually fade away, the eternal inheritance of a Christian has no decaying elements.

1:5 kept by the power of God. Supreme power, omniscience, omnipotence, and sovereignty, not only keep the inheritance (v. 4), but also keep the believer secure. No one can steal the Christian’s treasure, and no one can disqualify him from receiving it. See notes on Rom. 8:31–39. through faith. The Christian’s response to God’s election and the Spirit’s conviction is faith, but even faith is empowered by God (see note on Eph. 2:8). Moreover, the Christian’s continued faith in God is the evidence of God’s keeping power. At the time of salvation, God energizes faith, and continues to preserve it. Saving faith is permanent; it never dies. See notes on Matt. 24:13; Heb. 3:14.

1:6 greatly rejoice. That is, to be exceedingly glad, exuberantly jubilant. This kind of joy is not based on changing, temporal circumstances, but is used of joy that comes from the unchanging, eternal relationship with God. Peter relates this joy to 1) the assurance of one’s protected eternal inheritance (vv. 4, 5; cf. John 16:16–33) and 2) the assurance from one’s proven faith (v. 7). various trials. Peter teaches several important principles about trouble in this verse: 1) trouble does not last (“little while”); 2) trouble serves a purpose (“if need be”); 3) trouble brings distress (“grieved”); 4) trouble comes in various forms (“various trials”); and 5) trouble should not diminish the Christian’s joy (“greatly rejoice”).

1:7 genuineness of your faith. God’s purpose in allowing trouble is to test the reality of one’s faith. But the benefit of such a testing, or “fire,” is immediately for the Christian, not God. When a believer comes through a trial still trusting the Lord, he is assured that his faith is genuine (cf. Gen. 22:1–12; Job 1:20–22). revelation of Jesus Christ. The revelation or unveiling of Christ refers to His second coming, particularly focusing on the time when He comes to call and reward His redeemed people (cf. v. 13; 4:13; 1 Cor. 1:7), i.e., the Rapture (1 Thess. 4:13–18).

1:8 having not seen. This is in the sense of His appearing (v. 7). Cf. 2 Cor. 5:7. At that time, the fiery trials that believers have endured will benefit God by bringing Him “praise, honor, and glory” eternally.

1:9 receiving…salvation. “Receiving” could lit. be translated “presently receiving for yourselves.” In one sense, Christians now possess the result of their faith, a constant deliverance from the power of sin. In another sense, we are waiting to receive the full salvation of eternal glory in the redemption of our bodies (Rom. 8:23).

1:10 this salvation. In this section, Peter looks at the greatness of salvation from the viewpoint of the divine agents who made it possible: 1) OT prophets (vv. 10, 11); 2) the Holy Spirit (vv. 11, 12); 3) the NT apostles (v. 12); and 4) the angels (v. 12). inquired and searched carefully. The OT prophets studied their own writings in order to know more about the promised salvation. Though they believed and were personally saved from their sin by that faith (through the sacrifice God would provide in Christ), they could not fully understand what was involved in the life and death of Jesus Christ (cf. Num. 24:17; Heb. 11:13, 39, 40). grace that would come. God is by nature gracious and was so, even under the conditional Old Covenant (cf. Ex. 33:19; Jon. 4:2). But the prophets foretold an even greater exhibit of grace than what they had ever known (Is. 45:20–25; 52:14, 15; 55:1–7; 61:1–3; cf. Rom. 9:24–33; 10:11, 13, 20; 15:9–21).

1:11 what, or what manner of time. “Who would be the person?” and “When would He come?” were the questions the OT prophets searched to know. Spirit of Christ who was in them. Jesus Christ, in the person of the Holy Spirit, took up residence within the writers of the OT, enabling them to write about the glorious salvation to be consummated in the future (2 Pet. 1:19–21).

1:12 to us they were ministering. The OT prophets who wrote of the coming of salvation (vv. 10, 11) knew it was a future Savior who would come, and thus they were really writing for those who are on this side of the cross. those who have preached the gospel. The NT apostles and preachers of the gospel had the privilege of proclaiming that the prophecies written by the OT prophets had come to pass (cf. 2 Cor. 6:1, 2).

1:13 gird up the loins of your mind. The ancient practice of gathering up one’s robes when needing to move in a hurry; here, it is metaphorically applied to one’s thought process. The meaning is to pull in all the loose ends of one’s thinking, by rejecting the hindrances of the world and focusing on the future grace of God (cf. Eph. 6:14; Col. 3:2). be sober. Spiritual sober-mindedness includes the ideas of steadfastness, self-control, clarity of mind, and moral decisiveness. The sober Christian is correctly in charge of his priorities and not intoxicated with the various allurements of the world. rest your hope fully. In light of their great salvation, Christians, especially those undergoing suffering, should unreservedly live for the future, anticipating the consummation of their salvation at the second coming of Christ (see v. 7). Cf. Col. 3:2–4. grace that is to be brought to you. Christ’s future ministry of glorifying Christians and giving them eternal life in His presence will be the final culmination of the grace initiated at salvation (cf. Eph. 2:7).

1:15 you also be holy. Holiness essentially defines the Christian’s new nature and conduct in contrast with his pre-salvation lifestyle. The reason for practicing a holy manner of living is that Christians are associated with the holy God and must treat Him and His Word with respect and reverence. We therefore glorify Him best by being like Him (see vv. 16, 17; Matt. 5:48; Eph. 5:1; cf. Lev. 11:44, 45; 18:30; 19:2; 20:7; 21:6–8).

1:17 if you call on the Father. This is another way of saying, “if you are a Christian.” The believer who knows God and that He judges the works of all His children fairly, will respect God and His evaluation of his life, and long to honor his heavenly Father.

1:18 redeemed. See note on 1 Tim. 2:6. That is, to buy back someone from bondage by the payment of a price; to set free by paying a ransom. “Redemption” was a technical term for money paid to buy back a prisoner of war. Here it is used of the price paid to buy the freedom of one in the bondage of sin and under the curse of the law (i.e., eternal death, cf. Gal. 3:13). The price paid to a holy God was the shed blood of His own Son (cf. Ex. 12:1–13; 15:13; Ps. 78:35; Acts 20:28; Rom. 3:24; Gal. 4:4, 5; Eph. 1:7; Col. 1:14; Titus 2:14; Heb. 9:11–17).

1:20 foreordained. In eternity past, before Adam and Eve sinned, God planned the redemption of sinners through Jesus Christ (cf. Acts 2:23; 4:27, 28; 2 Tim. 1:9). See note on v. 2. last times. The “last times” are the times of the Messiah, from His first coming to His second coming (cf. Acts 2:17; 1 Tim. 4:1; 1 John 2:18).

1:21 gave Him glory. God, through the ascension, returned Christ to the glory that He had with Him before the world began (cf. Luke 24:51–53; John 17:4, 5; Acts 1:9–11; Phil. 2:9–11; Heb. 1:1–3; 2:9).

1:22 love one another fervently. The love indicated here by Peter is the love of choice, the kind of love that can respond to a command. “Fervently” means to stretch to the limits (cf. Luke 22:44; Acts 12:5; also Luke 10:27ff.). Only those whose “souls” have been “purified,” i.e., saved, have the capacity to love like this. Such love exhibits itself by meeting others at the point of their need (cf. 2:17; 3:8; 4:8; also John 13:34; Rom. 12:10; Phil. 2:1–8; Heb. 13:1; 1 John 3:11).

1:23 not of corruptible seed. The spiritual life implanted by the Holy Spirit to produce the new birth is unfailing and permanent. through the word of God. The Spirit uses the Word to produce life. It is the truth of the gospel that saves. See note on Rom. 10:17.

1:24, 25 Peter enforces his point about the power of the Word to regenerate by quoting from Is. 40:6–8 (see note there).

1 Peter 2

2:1 laying aside. The Christian’s new life can’t grow unless sins are renounced. When that purging takes place, then the Word does its work (v. 2). malice. The Gr. word for evil is used 11 times in the NT to indicate that wickedness which comes from within a person (cf. v. 16; Rom. 1:29; Eph. 4:31; Titus 3:3).

2:2 desire the pure milk of the word. Spiritual growth is always marked by a craving for and a delight in God’s Word with the intensity with which a baby craves milk (cf. Job 23:12; Pss. 1:1, 2; 19:7–11; 119:16, 24, 35, 47, 48, 72, 92, 97, 103, 111, 113, 127, 159, 167, 174; Jer. 15:16). A Christian develops a desire for the truth of God’s Word by: 1) remembering his life’s source (1:25; cf. Is. 55:10, 11; John 15:3; Heb. 4:12); 2) eliminating sin from his life (v. 1); 3) admitting his need for God’s truth (v. 2, “as newborn babes”; cf. Matt. 4:4); 4) pursuing spiritual growth (v. 2, “that you may grow thereby”); and 5) surveying his blessings (v. 3, “Lord is gracious”).

2:3 tasted. At salvation, all believers experience how gracious the Lord is to those who trust Him. That should compel believers to seek more of that grace in pursuing His Word.

2:4 Coming to Him. “Coming,” in the Gr. here means to come with the idea of remaining. Here it means to remain in Christ’s presence with intimate fellowship (cf. John 15:5–15). a living stone. Both a metaphor and a paradox, this phrase from the OT (see vv. 6–8) emphasizes that Christ, the “cornerstone” and “stone of stumbling,” is alive from the dead and has a living relationship with saved humanity (v. 5; cf. 1 Cor. 15:45; 1 John 5:11, 12). rejected…but chosen. See v. 7. The messianic credentials of Jesus were examined by the false religious leaders of Israel and contemptuously rejected (vv. 6–8; cf. Matt. 12:22–24; John 1:10, 11). But Jesus Christ was God’s precious and elect Son, ultimately authenticated through His resurrection from the dead (cf. Ps. 2:10, 11; Matt. 3:17; Acts 2:23, 24, 32; 4:11, 12; 5:30, 31; 10:39–41).

2:5 you also, as living stones. Christians are so closely identified and united with Christ that the very life that exists in Christ exists in them also (cf. Gal. 2:20; Col. 3:3, 4; 2 Pet. 1:4). built up a spiritual house. Metaphorically, God is building a spiritual house, putting all believers in place, integrating each one with others, and each one with the life of Christ (cf. Eph. 2:19; Heb. 3:6). a holy priesthood. OT priests and NT believer-priests share a number of characteristics: 1) priesthood is an elect privilege (Ex. 28:1; John 15:16); 2) priests are cleansed of sins (Lev. 8:6–36; Titus 2:14); 3) priests are clothed for service (5:5; Ex. 28:42; Lev. 8:7ff.; Ps. 132:9, 16); 4) priests are anointed for service (Lev. 8:12, 30; 1 John 2:20, 27); 5) priests are prepared for service (Lev. 8:33; 9:4, 23; Gal. 1:16; 1 Tim. 3:6); 6) priests are ordained to obedience (v. 4; Lev. 10:1ff.); 7) priests are to honor the Word of God (v. 2; Mal. 2:7); 8) priests are to walk with God (Mal. 2:6; Gal. 5:16, 25); 9) priests are to impact sinners (Mal. 2:6; Gal. 6:1); and 10) priests are messengers of God (Mal. 2:7; Matt. 28:19, 20). The main privilege of a priest, however, is access to God. to offer up spiritual sacrifices. Spiritual sacrifices mean God-honoring works done because of Christ under the direction of the Holy Spirit and the guidance of the Word of God. These would include: 1) offering the strength of one’s body to God (Rom. 12:1, 2); 2) praising God (Heb. 13:15); 3) doing good (Heb. 13:16); 4) sharing one’s resources (Heb. 13:16); 5) bringing people to Christ (Rom. 15:16); 6) sacrificing one’s desires for the good of others (Eph. 5:2); and 7) praying (Rev. 8:3).

2:6–8 Three OT passages employing the “stone” metaphor are used by Peter to show that Christ’s position as chief cornerstone of the new spiritual house was foreordained by God. That same stone is also going to be the stumbling stone that brings down the unbelieving in judgment (cf. Matt. 21:42, 44).

2:6 Zion. Quoted from Is. 28:16. Figuratively, Zion, i.e., Jerusalem, is in the realm of the New Covenant, as Sinai is in the realm of the Old Covenant.

2:6, 7 cornerstone. See note on Eph. 2:20; cf. Ps. 118:22.

2:7 disobedient. Unbelieving (v. 8).

2:8 A stone of stumbling…a rock of offense. Quoted from Is. 8:14. To every human being, Christ is either the means of salvation if they believe, or the means of judgment if they reject the gospel. He is like a stone in the road that causes a traveler to fall. disobedient to the word. Unbelief is their disobedience, since the call of the gospel to repent and believe is a command from God. they also were appointed. These were not appointed by God to disobedience and unbelief. Rather, these were appointed to doom because of their disobedience and unbelief. Judgment on unbelief is as divinely appointed as salvation by faith. See notes on Rom. 9:22; 2 Cor. 2:15, 16.

2:9 a chosen generation. Peter uses OT concepts to emphasize the privileges of NT Christians (cf. Deut. 7:6–8). In strong contrast to the disobedient who are appointed by God to wrath (v. 8), Christians are chosen by God to salvation (cf. 1:2). a royal priesthood. The concept of a kingly priesthood is drawn from Ex. 19:6. Israel temporarily forfeited this privilege because of its apostasy and because its wicked leaders executed the Messiah. At the present time, the church is a royal priesthood united with the royal priest, Jesus Christ. A royal priesthood is not only a priesthood that belongs to and serves the king, but is also a priesthood which exercises rule. This will ultimately be fulfilled in Christ’s future kingdom (1 Cor. 6:1–4; Rev. 5:10; 20:6). a holy nation. Another allusion to Ex. 19:6 (cf. Lev. 19:2; 20:26; Deut. 7:6; Is. 62:12). Tragically, Israel temporarily forfeited the great privilege of being the unique people of God through unbelief. Until Israel’s future acceptance of its Messiah, God has replaced the nation with the church. See notes on Rom. 11:1, 2, 25–29 for Israel’s salvation. His own special people. This combines phraseology found in Ex. 19:5; Is. 43:21; Mal. 3:17. Cf. Titus 2:14. proclaim the praises. “Proclaim,” an unusual word found in no other place in the NT, means to tell forth, to tell something not otherwise known. “Praises” are excellencies, virtues, eminent qualities. darkness…light. Cf. Acts 26:18; Eph. 5:8; Col. 1:13.

2:10 the people of God. The ideas of this verse come from Hos. 1:6–10; 2:23. Cf. Rom. 9:23–26 where the reference is explicitly to the calling of a people made up of Jews and Gentiles. now have obtained mercy. God generally has temporal mercy and the compassion of common grace on His creation as a whole (Ps. 145:9; Lam. 3:22). Paul made reference to this when he said that God is the “Savior of all men” (see note on 1 Tim. 4:10). But God has eternal mercy on His elect church by forgiving their sins and eliminating their judgment (cf. Rom. 9:15; Titus 3:5). In the OT, the prophet Hosea promised that Israel, though remaining outside of God’s blessings for a long period of time, would eventually come under God’s mercy. God’s dealing with Israel was somewhat of a pattern for His dealings with the believers under the New Covenant, who previously were outside God’s covenant, but have been brought under the mercy of God by faith in Christ (cf. Eph. 2:4–13).

2:11 sojourners and pilgrims. In this section, Peter called his readers to a righteous life in a hostile world. Christians are foreigners in a secular society because their citizenship is in heaven. There are 3 perspectives from which Christians can look at their obligations: 1) pilgrims (vv. 11, 12); 2) citizens (vv. 13–17); and 3) servants (vv. 18–20). In vv. 21–25, Peter shows how Christ set the example by living a perfect life in the midst of His hostile environment. abstain from fleshly lusts. Perhaps more lit. “hold yourself away from fleshly lusts.” In order to have an impact on the world for God, Christians must be disciplined in an inward and private way by avoiding the desires of the fallen nature (cf. Gal. 5:19–21, where “fleshly lusts” include much more than sexual temptations). which war against the soul. “War,” i.e., to carry on a military campaign. Fleshly lusts are personified as if they were an army of rebels or guerrillas who incessantly search out and try to destroy the Christian’s joy, peace and usefulness (cf. 4:2, 3).

2:12 conduct honorable. The Gr. word for “honorable” is rich in meaning and implies the purest, highest, noblest kind of goodness. It means “lovely,” “winsome,” “gracious,” “noble,” and “excellent.” Having been disciplined in the inward and private side, the Christian must outwardly live among non-Christians in a way which reflects that inward discipline. evildoers. The early Christians were falsely accused of rebellion against the government with such false accusations as: terrorism (burning Rome; see Introduction: Background and Setting), atheism (no idols or emperor worship), cannibalism (rumors about the Lord’s Supper), immorality (because of their love for one another), damaging trade and social progress, and leading slaves into insurrection. Cf. Acts 16:18–21; 19:19, 24–27. day of visitation. A common phrase in the OT (Is. 10:3; Jer. 27:22) warning of God’s “visitation,” His drawing near to people or nations in either judgment or blessing. In the NT, “visitation” speaks of redemption (Luke 1:68; 7:16; 19:44). Peter was teaching that when the grace of God visits the heart of an unbeliever, he will respond with saving faith and glorify God because he remembers the testimony of believers he had observed. Those who don’t believe will experience the visitation of His wrath in the final judgment.

2:13 submit yourselves. “Submit” is a military term meaning “to arrange in military fashion under the commander,” “to put oneself in an attitude of submission.” As citizens in the world and under civil law and authority, God’s people are to live in a humble, submissive way in the midst of any hostile, godless, slandering society (cf. vv. 21–23; Prov. 24:21; Jer. 29:4–14; Matt. 22:21; Rom. 13:1ff., 1 Tim. 2:1; Heb. 10:32–34). for the Lord’s sake. Though the Christian’s true citizenship is in heaven, (Phil. 3:20) he still must live as an obedient citizen in this world so that God will be honored and glorified. Rebellious conduct by a Christian brings dishonor on Christ. See notes on Rom. 13:1–5; Titus 3:1, 2.

2:14 governors. Christians are to live in obedience to every institution of civil and social order on earth. This includes obedience to the national government (v. 13, “king”), the state government, the police, and judges. Only when the government tries to force a Christian to do what is against the law of God explicitly stated in Scripture, should he refuse to submit (cf. Acts 4:18–20; 5:28, 29; Titus 1:6; 3:1, 2).

2:15 silence…foolish men. Here is the purpose for our submission to authority, in order that we should avoid condemnation and win commendation that shuts the mouth of those obstinately set against the faith who are looking for reasons to criticize believers.

2:16 liberty as a cloak for vice. Believers should enjoy their freedom in Christ, but ought not to put on a veil or mask of freedom to cover what really is wickedness. Christian freedom is never to be an excuse for self-indulgence or license. Cf. 1 Cor. 7:22; 8:9–13; 2 Thess. 3:7–9; see notes on Rom. 14:1—15:3.

2:17 Honor. Highly esteem is the idea, and it refers not just to obedient duty but inner respect. brotherhood. The church. Cf. 1:22; 3:8; 4:8; 5:14.

2:18 Servants, be submissive. One’s Christianity does not give the right to rebel against one’s superior in the social structure (see notes on 1 Cor. 7:21–23; Eph. 6:5; Col. 3:22; Philem.; see also Ex. 21:26, 27; Lev. 25:39–43; Deut. 23:15, 16), no matter how unfair or harsh he may be.

2:19, 20 commendable before God. Favor with God is found when an employee, treated unjustly, accepts his poor treatment with faith in God’s sovereign care, rather than responding in anger, hostility, discontent, pride, or rebellion (cf. Matt. 5:11).

2:21 to this. Patient endurance (v. 20). you were called. The “call,” as always in the NT epistles, is the efficacious call to salvation (v. 9; 5:10; Rom. 8:30). Peter’s point is that a person called to salvation will, sometimes at least, have to endure unfair treatment. Commendable behavior on the part of the believer in the midst of such trials results in the strengthening and perfecting of the Christian on earth (5:10; cf. James 1:2–4), and his increased eternal capacity to glorify God (cf. Matt. 20:21–23; 2 Cor. 4:17, 18; 2 Tim. 2:12). leaving us an example. The word “example” lit. means “writing under.” It was writing put under a piece of paper on which to trace letters, thus a pattern. Christ is the pattern for Christians to follow in suffering with perfect patience. His death was efficacious, primarily, as an atonement for sin (2 Cor. 5:21); but it was also exemplary, as a model of endurance in unjust suffering.

2:22 This is a quote from Is. 53:9. He was the perfect example of patient endurance in unjust suffering because He was sinless, as the prophet said He would be. Cf. 1:19.

2:23 reviled. To “revile” is to pile up abusive and vile language against someone. Though verbally abused, Christ never retaliated with vicious words and threats (3:9; cf. Matt. 26:57–65; 27:12–14; Luke 23:7–11). committed Himself. “To commit” was “to hand over to someone to keep.” Christ was “handed over” to Pilate (John 19:11); Pilate “handed Him over” to the Jews (John 19:16); Christ “handed over” Himself to God, suffering in surprising silence, because of His perfect confidence in the sovereignty and righteousness of His Father (cf. Is. 53:7).

2:24 bore our sins. Christ suffered not simply as the Christian’s pattern (vv. 21–23), but far more importantly as the Christian’s substitute. To bear sins was to be punished for them (cf. Num. 14:33; Ezek. 18:20). Christ bore the punishment and the penalty for believers, thus satisfying a holy God (3:18; see notes on 2 Cor. 5:21; Gal. 3:13). This great doctrine of the substitutionary atonement is the heart of the gospel. Actual atonement, sufficient for the sins of the whole world, was made for all who would ever believe, namely, the elect (cf. Lev. 16:17; 23:27–30; John 3:16; 2 Cor. 5:19; 1 Tim. 2:6; 4:10; Titus 2:11; Heb. 2:9; 1 John 2:2; 4:9, 10). we, having died to sins. This is true by the miracle of being in Christ. We died to sin in the sense that we paid its penalty, death, by being in Christ when He died as our substitute. See notes on Rom. 6:1–11. live for righteousness. Not only have we been declared just, the penalty for our sins paid by His death, but we have risen to walk in new life, empowered by the Holy Spirit (see notes on Rom. 6:12–22). by whose stripes you were healed. From Is. 53:5 (see note). Through the wounds of Christ at the cross, believers are healed spiritually from the deadly disease of sin. Physical healing comes at glorification only, when there is no more physical pain, illness, or death (Rev. 21:4). See notes on Is. 53:4–6; Matt. 8:17 for comments on healing in the atonement.

2:25 returned. Means “to turn toward,” and refers to the repentant faith a person has at salvation. Shepherd and Overseer. Christ is not only the Christian’s standard (vv. 21–23) and substitute (v. 24), but He is also the Christian’s shepherd (5:4; cf. Is. 53:6; John 10:11). In the OT, the title of “shepherd” for the Lord was often messianic (Ezek. 34:23, 24; 37:24; cf. John 10:1–18). Beyond that, “Shepherd and Overseer” were the most appropriate descriptions of Christ for Peter to use in order to comfort Christians who were being persecuted and slandered (v. 12). These two terms are also used for human spiritual leaders. “Shepherd” is the word for pastor, and “overseer” is the word for bishop (cf. Eph. 4:11; Titus 1:7), both referring to the same persons who lead the church (cf. Acts 20:28).

1 Peter 3

3:1 likewise. In chap. 2, Peter taught that living successfully as a Christian in a hostile world would require relating properly in two places: the civil society (2:13–17), and the work-place (2:18–25). At the start of this chapter, he added two more places: the family (vv. 1–7) and the local church (vv. 8, 9). be submissive. Peter insisted that if Christians are to be a witness for their Lord, they must submit not only to the civil, but also to the social order which God has designed. own husbands. Women are not inferior to men in any way, any more than submissive Christians are inferior to pagan rulers or non-Christian bosses (cf. Gal. 3:28). But wives have been given a role which puts them in submission to the headship which resides in their own husbands (see notes on 1 Cor. 11:1–9; Eph. 5:22; Col. 3:18; Titus 2:4, 5). some do not obey the word. Since obedience has been used in this letter to refer to believers and disobedience to non-believers (see notes on 1:2; 2:8), this is a non-Christian husband. In a culture in which women were viewed as lower than men, the potential for conflict and embarrassment in the marriage of a believer and unbeliever was significant, even as it is in contemporary society. Peter did not urge the Christian wife to leave her husband (cf. 1 Cor. 7:13–16), to preach to her husband (“without a word”), or to demand her rights (“be submissive”). won by the conduct of their wives. The loving, gracious submission of a Christian woman to her unsaved husband is the strongest evangelistic tool she has. Added to submission is modesty, meekness, and respect for the husband (vv. 2–6).

3:2 chaste…fear. Purity of life with reverence for God is what the unsaved husband should observe consistently.

3:3 outward. Peter was not here condemning all outward adornment. His condemnation is for incessant preoccupation with the outward to the disregard of one’s character (v. 4; cf. 1 Tim. 2:9, 10). But every Christian woman is especially to concentrate on developing that chaste and reverent Christlike character.

3:4 gentle and quiet spirit. Here is beauty that never decays, as the outward body does. “Gentle” is actually “meek or humble” and “quiet” describes the character of her action and reaction to her husband and life in general. Such is precious not only to her husband, but also to God.

3:5 holy women. Certain OT saints (particularly Sarah, v. 6) are models of inner beauty, character, modesty, and submissiveness to their husbands (see notes on Prov. 31:10–31).

3:6 not afraid with any terror. There are potential fears for a Christian woman who sets out to be submissive to her unsaved husband, as to where such submission might lead. But Peter’s instruction to the wife is not to be intimidating or fearful, but as a principle, she is to submit to her husband. This precludes any coercion to sin, disobedience to God’s Word, or imposition of physical harm (cf. Acts 4:18–20; 5:28, 29; Titus 1:6).

3:7 Husbands, likewise. Submission is the responsibility of a Christian husband as well (cf. Eph. 5:21). Though not submitting to his wife as a leader, a believing husband must submit to the loving duty of being sensitive to the needs, fears, and feelings of his wife. In other words, a Christian husband needs to subordinate his needs to hers, whether she is a Christian or not. Peter specifically notes consideration, chivalry, and companionship. weaker vessel. While she is fully equal in Christ and not inferior spiritually because she is a woman (see Gal. 3:28), she is physically weaker, and in need of protection, provision, and strength from her husband. heirs together of the grace of life. Here the “grace of life” is not salvation, but marriage—the best relationship earthly life has to offer. The husband must cultivate companionship and fellowship with his wife, Christian or not (cf. Eccl. 9:9). prayers may not be hindered. This refers specifically to the husband’s prayer for the salvation of his wife (see note on v. 1). Such a prayer would be hindered if he were not respectful of her needs and fellowship.

3:8 be of one mind. From two Gr. words, meaning “to think the same,” “to be like-minded.” The idea is to maintain inward unity of heart. All Christians are to be examples and purveyors of peace and unity, not disruption and disharmony (John 13:35; 17; Rom. 12:16; 15:5; 1 Cor. 1:10; Phil. 2:1, 2). love as brothers. A recurring theme in 1 Peter (see 1:22; 2:17; 4:8; 5:14).

3:9 on the contrary blessing. “Blessing” means “to speak well of,” “to eulogize.” The blessing that a Christian is to give to the reviler includes finding ways to serve him, praying for his salvation or spiritual progress, expressing thankfulness for him, speaking well of him, and desiring his well-being (2:23; cf. Lev. 19:18; Prov. 20:22; Luke 6:38). you were called to this. A person to whom God has given undeserved blessings instead of judgment, should seek the blessing he will receive when giving a free gift of forgiveness to someone who has wronged him (cf. v. 21; Matt. 18:21–35).

3:10 love life and see good days. Peter employed apt scriptural confirmation of his exhortation in v. 9, by quoting from Ps. 34:12–16. The believer has been granted the legacy to enjoy his life (John 10:10). In this section, Peter gave straightforward advice on how to experience that rich joy and fullness of life, even in the midst of a hostile environment. The requirements of the fulfilled life include a humble, loving attitude toward everyone (v. 8), a non-vindictive response toward revilers (v. 9), pure and honest speech (v. 10), a disdain for sin and pursuit of peace (v. 11), and a right motive, i.e., to work the righteousness that pleases the omniscient Lord (v. 12; cf. Matt. 5:38–48; Rom. 12:14, 17; 1 Cor. 4:12; 5:11; 1 Thess. 5:15).

3:13 who will harm you. It is unusual for people to mistreat those who are zealous for good. Even a hostile world is slow to hurt people who are benefactors of society, who are kind and caring (cf. 4:12), but it does happen (v. 14).

3:14 blessed. Here the idea is “privileged” or “honored” (cf. Matt. 5:10). do not be afraid. The idea here is borrowed from Is. 8:12, 13.

3:15 sanctify the Lord God in your hearts. “Christ” is to be preferred here, so the reading is “set apart in your hearts Christ as Lord.” The heart is the sanctuary in which He prefers to be worshiped. Live in submissive communion with the Lord Jesus, loving and obeying Him—and you have nothing to fear. always be ready to give a defense. The Eng. word “apologetics” comes from the Gr. word here translated “defense.” Peter is using the word in an informal sense (cf. Phil. 1:16, 17) and is insisting that the believer must understand what he believes and why one is a Christian, and then be able to articulate one’s beliefs humbly, thoughtfully, reasonably, and biblically. the hope that is in you. Salvation with its anticipation of eternal glory.

3:16 a good conscience. The conscience accuses (cf. Rom. 2:14, 15) by notifying the person of sin by producing guilt, shame, doubt, fear, anxiety, or despair. A life free of ongoing and unconfessed sin, lived under the command of the Lord, will produce a conscience “without offense” (Acts 24:16; see notes on 2 Cor. 1:12; 4:2). This will cause your false accusers to feel the “shame” of their own consciences (cf. 2:12, 15).

3:18 For Christ also suffered. Peter wished to encourage his readers in their suffering by again reminding them that even Christ suffered unjustly because it was God’s will (v. 17). Ultimately, however, Christ was marvelously triumphant to the point of being exalted to the right hand of God while all of those demon beings who were behind His suffering were made forever subject to Him (v. 22). God also caused Peter’s suffering readers to triumph. once for sins. Under the Old Covenant, the Jewish people offered sacrifice after sacrifice, and then repeated it all the next year, especially at the Passover. But Christ’s one sacrifice for sins was of such perpetual validity that it was sufficient for all and would never need to be repeated (see notes on Heb. 7:27; 9:26–28). the just for the unjust. This is another statement of the sinlessness of Jesus (cf. Heb. 7:26) and of His substitutionary and vicarious atonement. He, who personally never sinned and had no sin nature, took the place of sinners (cf. 2:24; 2 Cor. 5:21). In so doing, Christ satisfied God’s just penalty for sin required by the law and opened the way to God for all who repentantly believe (cf. John 14:6; Acts 4:12). bring us to God. In this life spiritually, and in the next life, wholly (cf. Mark 15:38). put to death in the flesh. A violent physical execution that terminated His earthly life (cf. Heb. 5:7). alive by the Spirit. This is not a reference to the Holy Spirit, but to Jesus’ true inner life, His own spirit. Contrasted with His flesh (humanness) which was dead for 3 days, His spirit (deity) was alive, lit. “in spirit” (cf. Luke 23:46).

3:19 preached. Between Christ’s death and resurrection, His living spirit went to the demon spirits bound in the abyss and proclaimed that, in spite of His death, He had triumphed over them (see notes on Col. 2:14, 15). spirits in prison. This refers to fallen angels (demons), who were permanently bound because of heinous wickedness. The demons who are not so bound resist such a sentence (cf. Luke 8:31). In the end, they will all be sent to the eternal lake of fire (Matt. 25:41; Rev. 20:10).

3:20 disobedient…in the days of Noah. Peter further explains that the abyss is inhabited by bound demons who have been there since the time of Noah, and who were sent there because they severely overstepped the bounds of God’s tolerance with their wickedness. The demons of Noah’s day were running riot through the earth, filling the world with their wicked, vile, anti-God activity, including sexual sin, so that even 120 years of Noah’s preaching, while the ark was being built, could not convince any of the human race beyond the 8 people in Noah’s family to believe in God (see notes on 2 Pet. 2:4, 5; Jude 6, 7; cf. Gen. 6:1–8). Thus God bound these demons permanently in the abyss until their final sentencing. saved through water. They had been rescued in spite of the water not because of the water. Here, water was the agent of God’s judgment not the means of salvation (see note on Acts 2:38).

3:21 an antitype which now saves us. In the NT, an antitype is an earthly expression of a spiritual reality. It indicates a symbol, picture, or pattern of some spiritual truth. Peter is teaching that the fact that 8 people were in an ark and went through the whole judgment, and yet were unharmed, is analogous to the Christian’s experience in salvation by being in Christ, the ark of one’s salvation. baptism… through the resurrection of Jesus Christ. Peter is not at all referring to water baptism here, but rather a figurative immersion into union with Christ as an ark of safety from the judgment of God. The resurrection of Christ demonstrates God’s acceptance of Christ’s substitutionary death for the sins of those who believe (Acts 2:30, 31; Rom. 1:4). Judgment fell on Christ just as the judgment of the flood waters fell on the ark. The believer who is in Christ is thus in the ark of safety that will sail over the waters of judgment into eternal glory (cf. Rom. 6:1–4). not the removal of the filth of the flesh. To be sure he is not misunderstood, Peter clearly says he is not speaking of water baptism. In Noah’s flood, they were kept out of the water while those who went into the water were destroyed. Being in the ark and thus saved from God’s judgment on the world prefigures being in Christ and thus saved from eternal damnation. the answer of a good conscience toward God. The word for “answer” has the idea of a pledge, agreeing to certain conditions of a covenant (the New Covenant) with God. What saves a person plagued by sin and a guilty conscience is not some external rite, but the agreement with God to get in the ark of safety, the Lord Jesus, by faith in His death and resurrection (cf. Rom. 10:9, 10; Heb. 9:14; 10:22).

3:22 right hand of God. After Jesus accomplished His cross work and was raised from the dead, He was exalted to the place of prominence, honor, majesty, authority, and power (cf. Rom. 8:34; Eph. 1:20, 21; Phil. 2:9–11; Heb. 1:3–9; 6:20; 8:1; 12:2). The point of application to Peter’s readers is that suffering can be the context for one’s greatest triumph, as seen in the example of the Lord Jesus.

1 Peter 4

4:1 Therefore. In light of the triumphant suffering and death of Christ, Peter’s readers should also be willing to suffer in the flesh, knowing that it potentially produces the greatest triumph. suffered for us in the flesh. A reference to Christ’s death on the cross (see note on 3:18). the same mind. The Christian should be armed (terminology that realizes a battle) with the same thought that was manifest in the suffering of Christ, namely that one can be triumphant in suffering, even the suffering of death. In other words, the Christian should voluntarily accept the potential of death as a part of the Christian life (cf. Matt. 10:38, 39; 2 Cor. 4:8–11). Peter would have his opportunity to live this principle himself, when he faced martyrdom (see John 21:18, 19). has ceased from sin. The perfect tense of the verb emphasizes a permanent eternal condition free from sin. The worst that can happen to a believer suffering unjustly is death, and that is the best that can happen because death means the complete and final end of all sins. If the Christian is armed with the goal of being delivered from sin, and that goal is achieved through his death, the threat and experience of death is precious (cf. Rom. 7:5, 18; 1 Cor. 1:21; 15:42, 49). Moreover, the greatest weapon that the enemy has against the Christian, the threat of death, is not effective.

4:2 no longer should live…for the lusts of men. If the goal of the Christian’s life is the freedom from sin which comes at death, then he should live the remainder of his life on earth pursuing the holy will of God rather than the ungodly lusts of the flesh.

4:3 lewdness…abominable idolatries. “Lewdness” describes unbridled, unrestrained sin, an excessive indulgence in sensual pleasure. “Revelries” has the idea of an orgy. The Gr. word was used in extrabiblical literature to refer to a band of drunken, wildly acting people, swaggering and staggering through public streets, wreaking havoc. Thus the pleasures of the ungodly are described here from the perspective of God as despicable acts of wickedness. Though Peter’s readers had indulged in such sins before salvation, they must never do so again. Sin in the believer is a burden which afflicts him rather than a pleasure which delights him.

4:4 they think it strange. The former friends are surprised, offended, and resentful because of the Christian’s lack of interest in ungodly pleasures. the same flood of dissipation. “Dissipation” refers to the state of evil in which a person thinks about nothing else. The picture here is of a large crowd running together in a mad, wild race—a melee pursuing sin.

4:5 give an account. This verb means “to pay back.” People who have “walked in lewdness” (v. 3) and who malign believers (v. 4) are amassing a debt to God which they will spend all eternity paying back (cf. Matt. 12:36; Rom. 14:11, 12; Heb. 4:13). to judge the living and the dead. All the unsaved, currently alive or dead, will be brought before the Judge, the Lord Jesus Christ at the Great White Throne Judgment (Rev. 20:11–15; cf. Rom. 3:19; 2 Thess. 1:6–10).

4:6 to those who are dead. The preaching of the gospel not only offers a rich life (3:10), a ceasing from sin (v. 1), and a good conscience (3:21), but also an escape from final judgment. Peter had in mind believers who had heard and accepted the gospel of Christ when they were still alive, but who had died by the time Peter wrote this letter. Some of them, perhaps, had been martyred for their faith. Though these were dead physically, they were triumphantly alive in their spirits (cf. Heb. 12:23). All their judgment had been fully accomplished while they were alive in this world (“in the flesh”), so they will live forever in God’s presence.

4:7 the end of all things. The Gr. word for “end” is never used in the NT as a chronological end, as if something simply stops. Instead, the word means a consummation, a goal achieved, a result attained, or a realization. Having emphasized triumphant suffering through death, Peter here begins to emphasize triumphant suffering through the second coming of Christ (cf. 1:3; 2:12), which is the goal of all things. He is calling believers to live obediently and expectantly in the light of Christ’s return. is at hand. The idea is that of a process consummated with a resulting nearness; that is, “imminent.” Peter is reminding the readers of this letter that the return of Jesus Christ could be at any moment (cf. Rom. 13:12; 1 Thess. 1:10; James 5:7, 8; Rev. 22:20). be serious and watchful. To be “serious” implies here not to be swept away by emotions or passions, thus maintaining a proper eternal perspective on life. The doctrine of the imminent return of Christ should not turn the Christian into a zealous fanatic who does nothing but wait for it to occur. Instead, it should lead the believer into a watchful pursuit of holiness. Moreover, a watchful attitude creates a pilgrim mentality (2:11). It reminds the Christian that he is a citizen of heaven only sojourning on earth. It should also remind him that he will face the record of his service to God and be rewarded for what stands the test at the judgment seat of Christ, which follows the return of Christ to rapture His church (see 1 Cor. 3:10–15; 4:1–5; 2 Cor. 5:9, 10). watchful…prayers. A mind victimized by emotion and passion, out of control, or knocked out of balance by worldly lusts and pursuits, is a mind that cannot know the fullness of holy communion in prayer with God (cf. 3:7). A mind fixed on His return is purified (1 John 3:3) and enjoys the fullness of fellowship with the Lord.

4:8 fervent love. “Fervent” means “to be stretched,” “to be strained.” It is used of a runner who is moving at maximum output with taut muscles straining and stretching to the limit (cf. 1:22). This kind of love requires the Christian to put another’s spiritual good ahead of his own desires in spite of being treated unkindly, ungraciously, or even with hostility (cf. 1 Cor. 13:4–7; Phil. 2:1–4). “love will cover a multitude of sins.” Quoted from Prov. 10:12. It is the nature of true spiritual love, whether from God to man or Christian to Christian, to cover sins (cf. Rom. 5:8). This teaching does not preclude the discipline of a sinning, unrepentant church member (cf. Matt. 18:15–18; 1 Cor. 5). It means specifically that a Christian should overlook sins against him if possible, and always be ready to forgive insults and unkindnesses.

4:9 Be hospitable to one another. The Gr. word means “love of strangers.” Love is intensely practical, not just emotional. In Peter’s day, love included opening one’s home and caring for other needy Christians, such as traveling preachers. It also included opening one’s home for church services. Scripture also teaches that Christians should be hospitable to strangers (Ex. 22:21; Deut. 14:28, 29; Heb. 13:1, 2).

4:10 received a gift. A spiritual gift is a graciously given supernaturally designed ability granted to every believer by which the Holy Spirit ministers to the body of Christ. The Gr. word (charisma) emphasizes the freeness of the gift. A spiritual gift cannot be earned, pursued, or worked up. It is merely “received” through the grace of God (cf. 1 Cor. 12:4, 7, 11, 18). The categories of spiritual gifts are given in Rom. 12:3–8 and 1 Cor. 12:4–10 (see notes there). Each believer has one specific gift, often a combination of the various categories of gifts blended together uniquely for each Christian. minister it to one another. Spiritual gifts were used, not for the exaltation of the one with the gift, but in loving concern for the benefit of others in the church (cf. 1 Cor. 12:7; 13). good stewards. A steward is responsible for another’s resources. A Christian does not own his gifts, but God has given him gifts to manage for the church and His glory. manifold grace of God. This emphasizes the vast designs of God for these gifts.

4:11 speaks…ministers. Peter is implying that there are two categories of gifts: speaking gifts and serving gifts. Such distinctions are clear in the lists in Rom. 12 and 1 Cor. 12. For a discussion of the gifts, see notes on 1 Cor. 12–14. oracles of God. Elsewhere used of Scripture, the very words out of God’s mouth (cf. Rom. 3:2; Acts 7:38). God may be glorified. That is the goal of everything. Cf. Rom. 11:33–36; Eph. 3:21; 2 Tim. 4:18; 2 Pet. 3:18; Rev. 1:6.

4:12 the fiery trial. Peter probably wrote this letter shortly before or after the burning of Rome (see Introduction: Background and Setting), and at the beginning of the horrors of a 200 year period of Christian persecution. Peter explains that 4 attitudes are necessary in order to be triumphant in persecution: 1) expect it (v. 12); 2) rejoice in it (vv. 13, 14); 3) evaluate its cause (vv. 15–18); and 4) entrust it to God (v. 19). some strange thing happened. “Happened” means “to fall by chance.” A Christian must not think that his persecution is something that happened accidentally. God allowed it and designed it for the believer’s testing, purging, and cleansing.

4:13 to the extent…sufferings. The Christian who is persecuted for his faith is a partner in the same kind of suffering Jesus endured—suffering for doing what is right (cf. Matt. 5:10–12; Gal. 6:17; Phil. 1:29; 3:10; Col. 1:24). when His glory is revealed. That is, at Christ’s second coming (cf. Matt. 24:30; 25:31; Luke 17:30). While Jesus is presently glorified in heaven, His glory is not yet fully revealed on earth. be glad with exceeding joy. That is, exult and rejoice with a rapturous joy (cf. James 1:2). A Christian who is persecuted for righteousness in this life will have overflowing joy in the future because of his reward (see notes on Matt. 20:20–23). Such an awareness of future joy enables him also to “rejoice” (v. 13) at the present time (cf. Luke 6:22; see note on Rom. 8:17).

4:14 reproached for the name of Christ. Insulted and treated unfairly for being a representative of all that Christ is, and for the public proclamation of the name of Christ (cf. Acts 4:12; 5:41; 9:15, 16; 15:26). blessed. Not a general, nondescript happiness so much as a specific benefit, in that suffering triumphantly for Christ shows God’s approval. Spirit of glory. That is, the Spirit who has glory, or who is glorious. In the OT, the glory of God was represented by the Shekinah light, that luminous glow which signified the presence of God (see Ex. 33:15—34:9). rests upon you. When a believer suffers, God’s presence specially rests and lifts him to strength and endurance beyond the physical dimension (cf. Acts 6:8–7:60; 2 Cor. 12:7–10).

4:15 busybody in other people’s matters. Someone who intrudes into matters that belong to someone else. Peter is dealing with matters that would lead to persecution, such as getting involved in revolutionary, disruptive activity, or interfering in the function and flow of government. It might also refer to being a troublesome meddler in the workplace. As a general rule, a Christian living in a non-Christian culture is to do his work faithfully, exalt Jesus Christ, and live a virtuous life, rather than try to overturn or disrupt his culture (2:13–16; cf. 1 Thess. 4:11; 2 Thess. 3:11; see notes on 1 Tim. 2:1–3).

4:16 Christian. In the earliest days of the church, “Christian” was a derisive term given to those followers of Christ (cf. Acts 11:26; 26:28). Eventually, followers of Christ came to love and adopt this name.

4:17 judgment…house of God. Not condemnation, but the purging, chastening, and purifying of the church by the loving hand of God. It is far better and more important to kingdom work to endure suffering as the Lord purges and strengthens the church, than to endure the eternal sufferings of the unbeliever in the lake of fire. And, if God so strongly and painfully judges His church which He loves, what will be His fury on the ungodly?

4:18 Quoted from the LXX of Prov. 11:31, and reinforces the point that if the justified sinner is saved only with great difficulty, suffering, pain, and loss—what will be the end of the ungodly? Cf. 2 Thess. 1:4–10.

4:19 commit their souls to Him. “Commit” is a banking term meaning “to deposit for safe keeping.” faithful Creator. Peter uses the word “Creator,” to remind the readers of this letter that when they committed their lives to God, they were simply giving back to God what He had created. As Creator, God knows best the needs of His beloved creatures (2:23; cf. 2 Tim. 1:12).

1 Peter 5

5:1 elders…I exhort. Times of suffering and persecution in the church call for the noblest leadership. The “elder” is the same leader as the “shepherd” (i.e., pastor, v. 2), and “overseer” (i.e., bishop, v. 2; see note on Acts 20:28). The word “elder” emphasizes their spiritual maturity. As in almost all other uses of the word (with the exception of Peter’s reference to himself here and John’s in 2 John 1 and 3 John 1), Peter wrote in the plural, indicating it was usual to have a plurality of godly leaders who oversaw and fed the flock. fellow elder and a witness…and…partaker of the glory. Peter loaded this exhortation to the elders with some rich motivation. First, there was motivation by identification with Peter, who refers to himself as a fellow-elder. As such, he could give relevant exhortation to the spiritual leaders. Second, there was motivation by authority. By noting that he had been an eyewitness of Christ’s suffering, Peter was affirming his apostleship (cf. Luke 24:48; Acts 1:21, 22). Third, there was the motivation by anticipation. The fact that Christian leaders will one day receive from the hand of Christ a reward for their service should be a stimulant to faithful duty. The basis of this anticipation was Peter’s experience in observing the transfiguration of Christ (cf. Matt. 17:1–8; 2 Pet. 1:16). At that momentous event, he did partake of the Lord’s glory.

5:2 Shepherd the flock of God. After the motivation (v. 1) comes the exhortation (vv. 2–4). Since the primary objective of shepherding is feeding, that is, teaching, every elder must be able to teach (cf. John 21:15–17; see notes on 1 Tim. 3:2; Titus 1:9). Involved with the feeding of the flock is also protecting the flock (cf. Acts 20:28–30). In both duties, it must be remembered that the flock belongs to God, not to the pastor. God entrusts some of His flock to the pastor of a church to lead, care for, and feed (v. 3). not by compulsion but willingly. Specifically, Peter may be warning the elders against a first danger—laziness. The divine calling (cf. 1 Cor. 9:16), along with the urgency of the task (Rom. 1:15), should prevent laziness and indifference. Cf. 2 Cor. 9:7. not for dishonest gain. False teachers are always motivated by a second danger, money, and use their power and position to rob people of their own wealth (see notes on 2 Pet. 2:1–3). Scripture is clear that churches should pay their shepherds well (1 Cor. 9:7–14; 1 Tim. 5:17, 18); but a desire for undeserved money must never be a motive for ministers to serve (cf. 1 Tim. 3:3; 6:9–11; 2 Tim. 2:4; Titus 1:7; 2 Pet. 2:3; see also Jer. 6:13; 8:10; Mic. 3:11; Mal. 1:10).

5:3 nor as being lords. This is the third major temptation for a pastor: 1) laziness (v. 2); 2) dishonest finances (v. 2); and 3) demagoguery. In this context, “lords” means to dominate someone or some situation. It implies leadership by manipulation and intimidation. See notes on Matt. 20:25–28. Rather, true spiritual leadership is by example (see 1 Tim. 4:12).

5:4 Chief Shepherd appears. The Chief Shepherd is Jesus Christ (cf. Is. 40:11; Zech. 13:7; John 10:2, 11, 12, 16; Heb. 13:20, 21). When He appears at the second coming, He will evaluate the ministry of pastors at the judgment seat of Christ (cf. 1 Cor. 3:9–15; 4:5; 2 Cor. 5:9, 10). crown of glory. Lit. the crown which is eternal glory. In the NT world, crowns were given as marks of victorious achievements (cf. 1 Cor. 9:24, 25). Believers are promised crowns of glory, life (James 1:12), righteousness (2 Tim. 4:8), and rejoicing (1 Thess. 2:19), and all are imperishable (1 Cor. 9:25). All the crowns describe certain characteristics of eternal life. See note on 1 Thess. 2:19. that does not fade away. The Gr. word for “not fade away” is the name of a flower, the amaranth.

5:5 submit yourselves. See 2:18—3:9. elders. The elders are the pastors, the spiritual leaders of the church (cf. v. 1; notes on 1 Tim. 3:1–7; Titus 1:5–9). The church members, especially the young people, are to give honor, deference, and respect to spiritual leadership. Submission is a fundamental attitude of spiritual maturity (cf. 1 Cor. 16:15; 1 Thess. 5:12–14; Titus 3:1, 2; Heb. 13:7, 17). Lack of submission to the elders not only makes the ministry difficult, but also forfeits God’s grace, as noted in the quote from Prov. 3:34 (see note on James 4:6). be clothed with humility. To “be clothed” lit. means to tie something on oneself with a knot or a bow. This term was often used of a slave putting on an apron over his clothes in order to keep his clothes clean. “Humility” is lit. “lowly mindedness,” an attitude that one is not too good to serve. Humility was not considered a virtue by the ancient world, any more than it is today (but cf. John 13:3–17; Phil. 2:3, 4; see also Prov. 6:16, 17; 8:13; Is. 57:15).

5:6 under the mighty hand of God. This is an OT symbol of the power of God working in the experience of men, always accomplishing His sovereign purpose (cf. Ex. 3:19, 20; Job 30:20, 21; Ezek. 20:33, 37; Mic. 6:8). The readers of Peter’s letter were not to fight the sovereign hand of God, even when it brought them through testings. One of the evidences of lack of submission and humility is impatience with God in His work of humbling believers (see notes on 2 Cor. 12:7–10). exalt you in due time. Cf. Luke 14:11. God will lift up the suffering, submissive believers in His wisely appointed time. See notes on Job 42.

5:7 casting all your care upon Him. This verse partly quotes and partly interprets Ps. 55:22. “Casting” means “to throw something on something,” as to throw a blanket on a donkey (Luke 19:35). Christians are to cast all of their discontent, discouragement, despair, and suffering on the Lord, and trust Him for knowing what He’s doing with their lives (cf. 1 Sam. 1:10–18). Along with submission (v. 5) and humility (vv. 5, 6), trust in God is the third attitude necessary for victorious Christian living.

5:8 Be sober. See notes on 1:13 and 4:7. be vigilant. Strong confidence in God’s sovereign care does not mean that the believer may live carelessly. The outside evil forces which come against the Christian demand that the Christian stay alert. your adversary. Gr. for a legal opponent in a lawsuit. the devil…a roaring lion. The Gr. word for “devil” means “slanderer”; thus a malicious enemy who maligns believers. He and his forces are always active, looking for opportunities to overwhelm the believer with temptation, persecution, and discouragement (cf. Pss. 22:13; 104:21; Ezek. 22:25). Satan sows discord, accuses God to men, men to God, and men to men. He will do what he can to drag the Christian out of fellowship with Christ and out of Christian service (cf. Job 1; Luke 22:3; John 13:27; 2 Cor. 4:3, 4; Rev. 12). And he constantly accuses believers before God’s throne, attempting to convince God to abandon them (Job 1:6–12; Rev. 12:10).

5:9 Resist him, steadfast in the faith. Cf. James 4:7. “Resist” means “to stand up against.” The way to resist the devil is not with special formulas, or words directed at him and his demons, but by remaining firm in the Christian faith. This means to continue to live in accord with the truth of God’s Word (see notes on 2 Cor. 10:3–5). As the believer knows sound doctrine and obeys God’s truth, Satan is withstood (cf. Eph. 6:17). the same sufferings. The whole brotherhood, the entire Christian community, is always going through similar trials brought on by the roaring lion who never stops trying to devour believers (cf. 1 Cor. 10:13).

5:10 who called us. As always in the NT epistles, an effectual, saving call. See notes on 1:5; 2:9, 21; 3:9. after you have suffered a while. Christians are to live with the understanding that God’s purposes realized in the future require some pain in the present. While the believer is being personally attacked by the enemy, he is being personally perfected by the Lord, as the next phrase attests (cf. 1:6; also 2 Cor. 1:3–7). perfect, establish, strengthen, and settle. These 4 words all speak of strength and resoluteness. God is working through the Christian’s struggles to produce strength of character. In vv. 5–14, Peter elucidated briefly, but in wonderful richness, those attitudes which are necessary for the believer to grow in Christ to effective maturity. These include submission (v. 5), humility (vv. 5, 6), trust (v. 7), sobermindedness (v. 8), vigilant defense (vv. 8, 9), hope (v. 10), worship (v. 11), faithfulness (v. 12), and affection (vv. 13, 14).

5:12 Silvanus. This is the Silas who traveled with Paul and is often mentioned in his epistles. He was a prophet (Acts 15:32) and a Roman citizen (Acts 16:37); he was apparently the one who wrote down Peter’s words and later took this letter to its intended recipients (cf. Introduction: Author and Date).

5:13 She who is in Babylon. This refers to a church in Rome (cf. Rev. 17, 18; Introduction: Background and Setting). Mark my son. Mark, called John Mark, was the spiritual son of Peter. Tradition indicates that Peter helped him write the Gospel of Mark (cf. Acts 12:12). This is the same Mark who once failed Paul (Acts 13:13; 15:38, 39; Col. 4:10), but later became useful again for ministry (2 Tim. 4:11).

1 Peter 1

1:1 a John 7:35; James 1:1

1:1 1 sojourners, temporary residents

1:2 b Eph. 1:4

1:2 c (Rom. 8:29); 1 Pet. 1:20

1:2 d 2 Thess. 2:13

1:2 e Rom. 1:5

1:2 f Is. 52:15; Heb. 10:22; 12:24

1:2 g Rom. 1:7

1:3 h Eph. 1:3

1:3 i Gal. 6:16; Titus 3:5

1:3 j (John 3:3, 5)

1:3 k 1 Cor. 15:20; 1 Pet. 3:21

1:4 l Col. 1:5

1:4 2 imperishable

1:5 m John 10:28; (Phil. 4:7)

1:6 n Matt. 5:12

1:6 o 2 Cor. 4:17

1:6 p James 1:2; 1 Pet. 4:12

1:6 3 distressed

1:7 q James 1:3

1:7 r Job 23:10

1:7 s (Rom. 2:7)

1:8 t 1 John 4:20

1:8 u John 20:29

1:8 4 M known

1:11 v 2 Pet. 1:21

1:12 w Eph. 3:10

1:12 5 NU, M you

1:14 x (Rom. 12:2); 1 Pet. 4:2

1:15 y (2 Cor. 7:1)

1:16 z Lev. 11:44, 45; 19:2; 20:7

1:17 a Acts 10:34

1:17 6 sojourning, dwelling as resident aliens

1:18 7 perishable

1:19 b Acts 20:28; 1 Pet. 1:2

1:19 c Ex. 12:5; Is. 53:7

1:20 d Rom. 3:25

1:20 e Gal. 4:4

1:20 8 revealed

1:21 f Acts 2:24

1:21 g Acts 2:33

1:22 h Acts 15:9

1:22 i John 13:34; Rom. 12:10; Heb. 13:1; 1 Pet. 2:17; 3:8

1:22 9 NU omits through the Spirit

1:22 10 Lit. unhypocritical

1:23 j John 1:13

1:23 k 1 Thess. 2:13; James 1:18

1:23 11 perishable

1:23 12 imperishable

1:23 13 NU omits forever

1:24 l Is. 40:6–8; James 1:10

1:24 14 NU its glory as

1:25 m Is. 40:8

1:25 n (John 1:1)

1:25 15 spoken word

1 Peter 2

2:1 a Heb. 12:1

2:2 b (Matt. 18:3; 19:14; Mark 10:15; Luke 18:17); 1 Cor. 14:20

2:2 c 1 Cor. 3:2

2:2 1 NU adds up to salvation

2:3 d Ps. 34:8; Titus 3:4; Heb. 6:5

2:4 e Ps. 118:22

2:6 f Is. 28:16; Rom. 9:32, 33; 10:11; 1 Pet. 2:8

2:7 g Ps. 118:22; Matt. 21:42; Luke 2:34

2:7 2 NU disbelieve

2:8 h Is. 8:14

2:8 i 1 Cor. 1:23; Gal. 5:11

2:8 j Rom. 9:22

2:9 k Is. 9:2; 42:16; (Acts 26:18; 2 Cor. 4:6)

2:10 l Hos. 1:9, 10; 2:23; Rom. 9:25; 10:19

2:11 m (Rom. 8:13); Gal. 5:17; James 4:1

2:12 n 2 Cor. 8:21; Phil. 2:15; Titus 2:8; 1 Pet. 2:15; 3:16

2:12 o Matt. 5:16; 9:8; John 13:31; 1 Pet. 4:11, 16

2:13 p Matt. 22:21

2:13 3 institution

2:16 q Rom. 6:14, 20, 22; 1 Cor. 7:22; (Gal. 5:1)

2:16 r Gal. 5:13

2:16 4 wickedness

2:17 s Prov. 24:21

2:18 t Eph. 6:5–8

2:19 u Matt. 5:10

2:20 v Luke 6:32–34

2:21 w Matt. 16:24; 1 Thess. 3:3, 4

2:21 x (1 John 2:6)

2:21 5 NU you

2:21 6 NU, M you

2:22 y Is. 53:9; 2 Cor. 5:21

2:23 z Is. 53:7; Heb. 12:3; 1 Pet. 3:9

2:23 a Luke 23:46

2:24 b Is. 53:4, 11; 1 Cor. 15:3; (Heb. 9:28)

2:24 c Rom. 7:6

2:24 d Is. 53:5

2:24 7 wounds

2:25 e Is. 53:5, 6

2:25 f Is. 40:11; (Ezek. 34:23); Zech. 13:7

2:25 8 Gr. Episkopos

1 Peter 3

3:1 a Gen. 3:16; 1 Cor. 14:34; Eph. 5:22; Col. 3:18

3:1 b 1 Cor. 7:16

3:1 c Matt. 18:15

3:2 d 1 Pet. 2:12; 3:6

3:3 e Is. 3:18; 1 Tim. 2:9

3:4 f Rom. 2:29

3:4 1 imperishable

3:6 g Gen. 18:12

3:7 h 1 Cor. 7:3; (Eph. 5:25); Col. 3:19

3:7 i 1 Cor. 12:23

3:7 j Job 42:8

3:8 2 NU humble

3:9 k (Prov. 17:13)

3:9 l Matt. 5:44

3:9 m Matt. 25:34

3:10 n Ps. 34:12–16

3:10 o James 1:26

3:10 3 restrain

3:11 p Ps. 37:27

3:11 q Rom. 12:18

3:12 r John 9:31

3:13 s Prov. 16:7

3:14 t James 1:12

3:14 u Is. 8:12

3:15 v Ps. 119:46

3:15 w (Titus 3:7)

3:15 4 set apart

3:15 5 NU Christ as Lord

3:16 x 1 Tim. 1:5; Heb. 13:18; 1 Pet. 3:21

3:18 6 NU, M you

3:20 7 NU, M when the longsuffering of God waited patiently

3:21 y Acts 16:33; Eph. 5:26

3:21 z (Titus 3:5)

3:21 a (Rom. 10:10)

3:22 b Ps. 110:1

3:22 c Rom. 8:38; Heb. 1:6

1 Peter 4

4:1 1 NU omits for us

4:2 a John 1:13

4:3 2 NU time

4:5 b Acts 10:42; Rom. 14:9; 2 Tim. 4:1

4:6 c 1 Pet. 1:12; 3:19

4:6 d (Rom. 8:9, 13); Gal. 5:25

4:7 e Rom. 13:11; Heb. 9:26; James 5:8, 9; 1 John 2:18

4:8 f (Prov. 10:12); 1 Cor. 13:4; James 5:20

4:9 g 1 Tim. 3:2; Heb. 13:2

4:9 h 2 Cor. 9:7

4:10 i Rom. 12:6–8

4:10 j Matt. 24:45; 1 Cor. 4:1, 2

4:10 k (1 Cor. 12:4)

4:11 l Eph. 4:29

4:11 m (1 Cor. 10:31); Eph. 5:20

4:11 3 utterances

4:11 4 sovereignty

4:13 n James 1:2

4:13 o 2 Tim. 2:12

4:14 p Matt. 5:11; Luke 6:22; Acts 5:41

4:14 q Matt. 5:16

4:14 5 insulted or reviled

4:14 6 NU omits the rest of v. 14.

4:15 7 meddler

4:16 8 NU name

4:17 r Is. 10:12

4:17 s Luke 10:12

4:18 t Prov. 11:31

4:19 u Ps. 37:5–7; 2 Tim. 1:12

1 Peter 5

5:1 a Matt. 26:37

5:1 b Rom. 8:17, 18

5:2 c John 21:16; Acts 20:28

5:2 d 1 Cor. 9:17

5:2 e 1 Tim. 3:3

5:2 1 NU adds according to God

5:3 f Ezek. 34:4; Matt. 20:25

5:3 g Ps. 33:12

5:3 h John 13:15; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12; Titus 2:7

5:3 2 masters

5:4 i Is. 40:11; Zech. 13:7; Heb. 13:20; 1 Pet. 2:25

5:4 j 2 Tim. 4:8

5:5 k Rom. 12:10; Eph. 5:21

5:5 l Prov. 3:34; James 4:6

5:5 m Is. 57:15

5:8 3 self-controlled

5:8 4 watchful

5:8 5 NU, M omit because

5:10 n 1 Cor. 1:9; 1 Thess. 2:12

5:10 6 NU the God of all grace,

5:10 7 NU, M you

5:10 8 NU will perfect

5:11 o Rev. 1:6

5:12 p 2 Cor. 1:19; 1 Thess. 1:1; 2 Thess. 1:1

5:12 q Acts 20:24

5:13 r Acts 12:12, 25; 15:37, 39; Col. 4:10; Philem. 24

Introduction to Second Peter

Title

The clear claim to authorship in 1:1 by the Apostle Peter gives the epistle its title. To distinguish it from Peter’s first epistle, it was given the Greek title “Petrou B,” or 2 Peter.

Author and Date

The author of 2 Peter is the Apostle Peter (see Introduction to 1 Peter). In 1:1, he makes that claim; in 3:1, he refers to his first letter; in 1:14, he refers to the Lord’s prediction of his death (John 21:18, 19); and in 1:16–18, he claims to have been at the Transfiguration (Matt. 17:1–4). However, critics have generated more controversy over 2 Peter’s authorship and rightful place in the canon of Scripture than over any other NT book. The church fathers were slow in giving it their acceptance. No church father refers to 2 Peter by name until Origen near the beginning of the third century. The ancient church historian, Eusebius, only included 2 Peter in his list of disputed books, along with James, Jude, 2 John, and 3 John. Even the leading Reformers only hesitatingly accepted it.

The question about differences in Greek style between the two letters has been satisfactorily answered. Peter wrote that he used an amanuensis, Silvanus, in 1 Peter (cf. 1 Pet. 5:12). In 2 Peter, Peter either used a different amanuensis or wrote the letter by himself. The differences in vocabulary between the two letters can be explained by the differences in themes. First Peter was written to help suffering Christians. Second Peter was written to expose false teachers. On the other hand, there are remarkable similarities in the vocabulary of the two books. The salutation, “grace to you and peace be multiplied,” is essentially the same in each book. The author uses such words as “precious,” “virtue,” “putting off,” and “eyewitness,” to name just a few examples, in both letters. Certain rather unusual words found in 2 Peter are also found in Peter’s speeches in the Acts of the Apostles. These include “obtained” (1:2; Acts 1:17); “godliness” (1:3, 6, 7; 3:11; Acts 3:12); and “wages of iniquity” (2:13, 15; Acts 1:18). Both letters also refer to the same OT event (2:5; 1 Pet. 3:18–20). Some scholars have pointed out that there are as many similarities in vocabulary between 1 and 2 Peter as there are between 1 Timothy and Titus, two letters almost universally believed to have been written by Paul.

The differences in themes also explain certain emphases, such as why one letter teaches that the second coming is near, and one deals with its delay. First Peter, ministering especially to suffering Christians, focuses on the imminency of Christ as a means of encouraging the Christians. Second Peter, dealing with scoffers, emphasizes the reasons why that imminent return of Christ has not yet occurred. Other proposed differences invented by the critics, such as the contradiction between including the resurrection of Christ in one letter and the Transfiguration of Christ in the other, seem to be contrived.

Moreover, it is seemingly irrational that a false teacher would spuriously write a letter against false teachers. No unusual, new, or false doctrines appear in 2 Peter. So, if 2 Peter were a forgery, it would be a forgery written by a fool for no reason at all. This is too much to believe. The conclusion to the question of authorship is that, when the writer introduced the letter and referred to himself as Peter, he was writing the truth.

Nero died in A.D. 68, and tradition says Peter died in Nero’s persecution. The epistle may have been written just before his death (1:14; ca. A.D. 67–68).

Background and Setting

Since the time of the writing and sending his first letter, Peter had become increasingly concerned about false teachers who were infiltrating the churches in Asia Minor. Though these false teachers had already caused trouble, Peter expected that their heretical doctrines and immoral life-styles would result in more damage in the future. Thus Peter, in an almost last will and testament (1:13-15), wrote to warn the beloved believers in Christ about the doctrinal dangers they were facing.

Peter does not explicitly say where he was when he wrote this letter, as he does in 1 Peter (1 Pet. 5:13). But the consensus seems to be that Peter wrote this letter from prison in Rome, where he was facing imminent death. Shortly after this letter was written, Peter was martyred, according to reliable tradition, by being crucified upside down (see note on John 21:18, 19).

Peter says nothing in the salutation about the recipients of this letter. But according to 3:1, Peter was writing another epistle to the same people to whom he wrote 1 Peter. In his first letter, he spelled out that he was writing “to the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Pet. 1:1). These provinces were located in an area of Asia Minor, which is modern Turkey. The Christians to whom Peter wrote were mostly Gentiles (see note on 1:1).

Historical and Theological Themes

Second Peter was written for the purpose of exposing, thwarting, and defeating the invasion of false teachers into the church. Peter intended to instruct Christians in how to defend themselves against these false teachers and their deceptive lies. This book is the most graphic and penetrating exposé of false teachers in Scripture, comparable only to Jude.

The description of the false teachers is somewhat generic. Peter does not identify some specific false religion, cult, or system of teaching. In a general characterization of false teachers, he informs that they teach destructive heresies. They deny Christ and twist the Scriptures. They bring true faith into disrepute. And they mock the second coming of Christ. But Peter was just as concerned to show the immoral character of these teachers as he was to expose their teaching. Thus, he describes them in more detail than he describes their doctrines. Wickedness is not the product of sound doctrine, but of “destructive heresies” (2:1).

Other themes for this letter can be discerned in the midst of Peter’s polemic against the false teachers. He wanted to motivate his readers to continue to develop their Christian character (1:5-11). In so doing, he explains wonderfully how a believer can have assurance of his salvation. Peter also wanted to persuade his readers of the divine character of the apostolic writings (1:12-21). Near the end of the letter, he presents reasons for the delay in Christ’s second coming (3:1-13).

Another recurring theme is the importance of knowledge. The word, “knowledge,” appears in some form 16 times in these 3 short chapters. It is not too much to say that Peter’s primary solution to false teaching is knowledge of true doctrine. Other distinctive features of 2 Peter include a precise statement on the divine origin of Scripture (1:20, 21); the future destruction of the world by fire (3:8–13); and the recognition of Paul’s letters as inspired Scripture (3:15, 16).

Interpretive Challenges

Perhaps the most important challenge in the epistle is to rightly interpret 1:19-21, because of its far-reaching implications with regard to the nature and authenticity of Scripture. That passage, along with 2 Tim. 3:15-17, is vital to a sound view of the Bible’s inspiration. Peter’s remark that the Lord “bought” false teachers (2:1) poses a challenge interpretively and theologically with regard to the nature of the atonement. The identity of the angels who sinned (2:4) also challenges the interpreter. Many who believe that the saved can be lost again, use 2:18-22 for their argument. That passage, directed at false teachers, must be clarified so as not to contradict a similar statement to believers in 1:4. Further, whom does God not want to perish (3:9)? All of these matters will be treated in the notes.

Outline

Salutation (1:1, 2)

I. Know Your Salvation (1:3-11)

A. Sustained by God’s Power (1:3, 4)

B. Confirmed by Christian Graces (1:5-7)

C. Honored by Abundant Reward (1:8-11)

II. Know Your Scriptures (1:12-21)

A. Certified by Apostolic Witness (1:12-18)

B. Inspired by the Holy Spirit (1:19-21)

III. Know Your Adversaries (2:1-22)

A. Deceptive in Their Infiltration (2:1-3)

B. Doomed by Their Iniquity (2:4-10a)

C. Disdainful in Their Impurity (2:10b-17)

D. Devastating in Their Impact (2:18-22)

IV. Know Your Prophecy (3:1-18)

A. The Sureness of the Day of the Lord (3:1-10)

B. The Sanctification of God’s People (3:11-18)

The Second Epistle of

PETER

2 Peter 1

Greeting the Faithful

1Simon Peter, a bondservant and aapostle of Jesus Christ,

To those who have 1obtained blike2 precious faith with us by the righteousness of our God and Savior Jesus Christ:

2cGrace and peace be multiplied to you in the knowledge of God and of Jesus our Lord,

3as His ddivine power has given to us all things that pertain to life and godliness, through the knowledge of Him ewho called us by glory and virtue,

4fby which have been given to us exceedingly great and precious promises, that through these you may be gpartakers of the divine nature, having escaped the 3corruption that is in the world through lust.

Fruitful Growth in the Faith

5But also for this very reason, hgiving all diligence, add to your faith virtue, to virtue iknowledge,

6to knowledge self-control, to self-control 4perseverance, to perseverance godliness,

7to godliness brotherly kindness, and jto brotherly kindness love.

8For if these things are yours and abound, you will be neither 5barren knor unfruitful in the knowledge of our Lord Jesus Christ.

9For he who lacks these things is lshortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.

10Therefore, brethren, be even more diligent mto make your call and election sure, for if you do these things you will never stumble;

11for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.

Peter’s Approaching Death

12For this reason nI will not be negligent to remind you always of these things, othough you know and are established in the present truth.

13Yes, I think it is right, pas long as I am in this 6tent, qto stir you up by reminding you,

14rknowing that shortly I must 7put off my tent, just as sour Lord Jesus Christ showed me.

15Moreover I will be careful to ensure that you always have a reminder of these things after my 8decease.

The Trustworthy Prophetic Word

(Matt. 17:5; Mark 9:7; Luke 9:35)

16For we did not follow tcunningly devised fables when we made known to you the upower and vcoming of our Lord Jesus Christ, but were weyewitnesses of His majesty.

17For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: x“This is My beloved Son, in whom I am well pleased.”

18And we heard this voice which came from heaven when we were with Him on ythe holy mountain.

199And so we have the prophetic word confirmed, which you do well to heed as a zlight that shines in a dark place, auntil bthe day dawns and the morning star rises in your chearts;

20knowing this first, that dno prophecy of Scripture is of any private 10interpretation,

21for eprophecy never came by the will of man, fbut 11holy men of God spoke as they were moved by the Holy Spirit.

2 Peter 2

Destructive Doctrines

1But there were also false prophets among the people, even as there will be afalse teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction.

2And many will follow their destructive ways, because of whom the way of truth will be blasphemed.

3By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction 1does not slumber.

Doom of False Teachers

4For if God did not spare the angels who sinned, but cast them down to 2hell and delivered them into chains of darkness, to be reserved for judgment;

5and did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly;

6and turning the cities of bSodom and Gomorrah into ashes, condemned them to destruction, making them an example to those who afterward would live ungodly;

7and cdelivered righteous Lot, who was oppressed by the filthy conduct of the wicked

8(for that righteous man, dwelling among them, dtormented his righteous soul from day to day by seeing and hearing their lawless deeds)—

9then ethe Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment,

10and especially fthose who walk according to the flesh in the lust of uncleanness and despise authority. gThey are presumptuous, self-willed. They are not afraid to speak evil of 3dignitaries,

11whereas hangels, who are greater in power and might, do not bring a reviling accusation against them before the Lord.

Depravity of False Teachers

12But these, ilike natural brute beasts made to be caught and destroyed, speak evil of the things they do not understand, and will utterly perish in their own corruption,

13jand will receive the wages of unrighteousness, as those who count it pleasure kto 4carouse in the daytime. lThey are spots and blemishes, 5carousing in their own deceptions while mthey feast with you,

14having eyes full of 6adultery and that cannot cease from sin, enticing unstable souls. nThey have a heart trained in covetous practices, and are accursed children.

15They have forsaken the right way and gone astray, following the way of oBalaam the son of Beor, who loved the wages of unrighteousness;

16but he was rebuked for his iniquity: a dumb donkey speaking with a man’s voice restrained the madness of the prophet.

17pThese are wells without water, 7clouds carried by a tempest, for whom is reserved the blackness of darkness 8forever.

Deceptions of False Teachers

18For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, through lewdness, the ones who 9have actually escaped from those who live in error.

19While they promise them liberty, they themselves are slaves of 10corruption; qfor by whom a person is overcome, by him also he is brought into 11bondage.

20For if, after they rhave escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are sagain entangled in them and overcome, the latter end is worse for them than the beginning.

21For tit would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them.

22But it has happened to them according to the true proverb: u“A dog returns to his own vomit,” and, “a sow, having washed, to her wallowing in the mire.”

2 Peter 3

God’s Promise Is Not Slack

(Gen. 6:5—8:22)

1Beloved, I now write to you this second epistle (in both of which aI stir up your pure minds by way of reminder),

2that you may be mindful of the words bwhich were spoken before by the holy prophets, cand of the commandment of 1us, the apostles of the Lord and Savior,

3knowing this first: that scoffers will come in the last days, dwalking according to their own lusts,

4and saying, “Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of ecreation.”

5For this they willfully forget: that fby the word of God the heavens were of old, and the earth gstanding out of water and in the water,

6hby which the world that then existed perished, being flooded with water.

7But ithe heavens and the earth which are now preserved by the same word, are reserved for jfire until the day of judgment and 2perdition of ungodly men.

8But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and ka thousand years as one day.

9lThe Lord is not slack concerning His promise, as some count slackness, but mis longsuffering toward 3us, nnot willing that any should perish but othat all should come to repentance.

The Day of the Lord

10But pthe day of the Lord will come as a thief in the night, in which qthe heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be 4burned up.

11Therefore, since all these things will be dissolved, what manner of persons ought you to be rin holy conduct and godliness,

12slooking for and hastening the coming of the day of God, because of which the heavens will tbe dissolved, being on fire, and the elements will umelt with fervent heat?

13Nevertheless we, according to His promise, look for vnew heavens and a wnew earth in which righteousness dwells.

Be Steadfast

14Therefore, beloved, looking forward to these things, be diligent xto be found by Him in peace, without spot and blameless;

15and consider that ythe longsuffering of our Lord is salvation—as also our beloved brother Paul, according to the wisdom given to him, has written to you,

16as also in all his zepistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the arest of the Scriptures.

17You therefore, beloved, bsince you know this beforehand, cbeware lest you also fall from your own steadfastness, being led away with the error of the wicked;

18dbut grow in the grace and knowledge of our Lord and Savior Jesus Christ. eTo Him be the glory both now and forever. Amen.

2 Peter Commentaries

2 Peter 1

1:1 Simon Peter. See Introduction. a bondservant and apostle. Peter identifies himself with a balance of humility and dignity. As a servant, he was on equal basis with other Christians—an obedient slave of Christ. As an apostle, he was unique, divinely called, and commissioned as an eyewitness to the resurrection of Christ (see notes on Rom. 1:1). To those. The recipients of this letter are the same as those who received Peter’s first letter (cf. 3:1; 1 Pet. 1:1; see Introductions to 1, 2 Peter). obtained. An uncommon word often referring to obtaining something by lot (cf. Acts 1:17). It is often translated “received,” and can mean “attaining by divine will.” Here, Peter was emphasizing that salvation was not attained by personal effort, skill, or worthiness, but came purely from God’s grace. like precious. Generally the Gr. word which is translated “like precious” was used to designate equal in rank, position, honor, standing, price, or value. It was used in the ancient world with strangers and foreigners who were given equal citizenship in a city. Here, Peter was emphasizing that Christians have all received the same precious, priceless saving faith. There are no first and second class Christians in spiritual, racial, or gender distinctions (cf. Gal. 3:28). Since Peter was writing to mostly Gentiles, he may have been emphasizing that they have received the same faith as the Jews (cf. Acts 10:44–48; 11:17, 18). faith. Peter is speaking of a subjective faith, i.e., the Christian’s power to believe for his salvation. Faith is the capacity to believe (Eph. 2:8, 9). Even though faith and belief express the human side of salvation, God still must grant that faith. God initiates faith when the Holy Spirit awakens the dead soul in response to hearing the Word of God (cf. Acts 11:21; Eph. 2:8; Phil. 1:2). by the righteousness. Peter’s point is that believers share the equal gift of salvation because God’s righteousness is imputed to them. That righteousness recognizes no distinction between people except that the sins of some are more heinous than others. So, not only do they have faith because God gives it to them, they are saved only because God imputes righteousness to them (see notes on Rom. 3:26; 4:5; 2 Cor. 5:21; Phil. 3:8, 9). our God and Savior Jesus Christ. The Gr. construction has only one article before this phrase, making the entire phrase refer to the same person. Thus, Peter is identifying Jesus Christ as both Savior and God (cf. Is. 43:3, 11; 45:15, 21; 60:16; Rom. 9:5; Col. 2:9; Titus 2:13; Heb. 1:8).

1:2 knowledge. This is a strengthened form of “knowledge” implying a larger, more thorough, and intimate knowledge. The Christian’s precious faith is built on knowing the truth about God (cf. v. 3). Christianity is not a mystical religion, but is based in objective, historical, revealed, rational truth from God and intended to be understood and believed. The deeper and wider that knowledge of the Lord, the more “grace and peace” are multiplied.

1:3 His divine power. “His” refers to Jesus Christ. Christ’s power is the source of the believer’s sufficiency and perseverance (cf. Matt. 24:30; Mark 5:30; Luke 4:14; 5:17; Rom. 1:4; 2 Cor. 12:9). all things that pertain to life. The genuine Christian is eternally secure in his salvation and will persevere and grow because he has received everything necessary to sustain eternal life through Christ’s power. godliness. To be godly is to live reverently, loyally, and obediently toward God. Peter means that the genuine believer ought not to ask God for something more (as if something necessary to sustain his growth, strength, and perseverance was missing) to become godly, because he already has every spiritual resource to manifest, sustain, and perfect godly living. knowledge of Him. “Knowledge” is a key word in 2 Peter (vv. 2, 5, 6, 8; 2:20; 3:18). Throughout Scripture, it implies an intimate knowledge (Amos 3:2), and is even used for sexual intercourse (Gen. 4:1) The knowledge of Christ emphasized here is not a superficial knowledge, or a mere surface awareness of the facts about Christ, but a genuine, personal sharing of life with Christ, based on repentance from sin and personal faith in Him (cf. Matt. 7:21). called us by glory and virtue. This call, as always when mentioned in the NT epistles, is the effectual call to salvation (cf. 1 Pet. 1:15; 2:21; 5:10; see note on Rom. 8:30). This saving call is based on the sinner’s understanding of Christ’s revealed majesty and moral excellence evidencing that He is Lord and Savior. This implies that there must be a clear presentation of Christ’s person and work as the God-Man in evangelism, which attracts men to salvation (cf. 1 Cor. 2:1, 2). The cross and resurrection most clearly reveal His “glory and virtue.”

1:4 exceedingly great and precious promises. That is, the promises of abundant and eternal life. partakers of the divine nature. This expression is not different from the concepts of being born again, born from above (cf. John 3:3; James 1:18; 1 Pet. 1:23), being in Christ (cf. Rom. 8:1), or being the home of the Trinity (John 14:17–23). The precious promises of salvation result in becoming God’s children in the present age (John 1:12; Rom. 8:9; Gal. 2:20; Col. 1:27), and thereby sharing in God’s nature by the possession of His eternal life. Christians do not become little gods, but they are “new creations” (2 Cor. 5:17) and have the Holy Spirit living in them (1 Cor. 6:19, 20). Moreover, believers will partake of the divine nature in a greater way when they bear a glorified body like Jesus Christ (Phil. 3:20, 21; 1 John 3:1–3). escaped the corruption. The word “corruption” has the idea of something decomposing or decaying. “Escaped” depicts a successful flight from danger. At the time of salvation, the believer escapes from the power which the rottenness in the world has over him through his fallen, sinful nature.

1:5 for this very reason. Because of all the God-given blessings in vv. 3, 4, the believer cannot be indifferent or self-satisfied. Such an abundance of divine grace calls for total dedication. giving all diligence. That is, making maximum effort. The Christian life is not lived to the honor of God without effort. Even though God has poured His divine power into the believer, the Christian himself is required to make every disciplined effort alongside of what God has done (cf. Phil. 2:12, 13; Col. 1:28, 29). add to your faith. “Add” is to give lavishly and generously. In Greek culture, the word was used for a choirmaster who was responsible for supplying everything that was needed for his choir. The word never meant to equip sparingly, but to supply lavishly for a noble performance. God has given us faith and all the graces necessary for godliness (vv. 3, 4). We add to those by our diligent devotion to personal righteousness. virtue. First in Peter’s list of moral excellencies is a word that, in classical Gr., meant the God-given ability to perform heroic deeds. It also came to mean that quality of life which made someone stand out as excellent. It never meant cloistered virtue, or virtue of attitude, but virtue which is demonstrated in life. Peter is here writing of moral energy, the power that performs deeds of excellence. knowledge. This means understanding, correct insight, truth properly comprehended and applied. This virtue involves a diligent study and pursuit of truth in the Word of God.

1:6 self-control. Lit. “holding oneself in.” In Peter’s day, self-control was used of athletes who were to be self-restrained and self-disciplined. Thus, a Christian is to control the flesh, the passions, and the bodily desires, rather than allowing himself to be controlled by them (cf. 1 Cor. 9:27; Gal. 5:23). Virtue, guided by knowledge, disciplines desire and makes it the servant, not the master, of one’s life. perseverance. That is, patience or endurance in doing what is right, never giving in to temptation or trial. Perseverance is that spiritual staying power that will die before it gives in. It is the virtue which can endure, not simply with resignation, but with a vibrant hope. godliness. See note on v. 3.

1:7 brotherly kindness. I.e., brotherly affection, mutual sacrifice for one another (cf. 1 John 4:20). love. See 1 Cor. 13; 1 Pet. 4:8.

1:8 neither barren. To be barren is to be inactive, indolent, and useless (cf. Titus 1:12; James 2:20–22). With these virtues increasing in one’s life (vv. 5–7), a Christian will not be useless or ineffective. nor unfruitful. I.e., unproductive (cf. Matt. 13:22; Eph. 5:11; 2 Thess. 3:14; Jude 12). When these Christian qualities are not present in a believer’s life (vv. 5–7), he will be indistinguishable from an evildoer or a superficial believer. But when these qualities are increasing in a Christian’s life, there is the manifestation of “the divine nature” within the believer (see note on v. 4).

1:9 these things. The qualities mentioned in vv. 5–7 (see v. 10). shortsighted, even to blindness. A professing Christian who is missing the virtues mentioned above is, therefore, unable to discern his true spiritual condition, and thus can have no assurance of his salvation. forgotten. The failure to diligently pursue spiritual virtues produces spiritual amnesia. Such a person, unable to discern his spiritual condition, will have no confidence about his profession of faith. He may be saved and possess all the blessings of vv. 3, 4, but without the excellencies of vv. 5–7, he will live in doubt and fear.

1:10 make your call and election sure. This expresses the bull’s-eye Peter has been shooting at in vv. 5–9. Though God is “sure” who His elect are and has given them an eternally secure salvation (see notes on 1 Pet. 1:1–5; cf. Rom. 8:31–39), the Christian might not always have assurance of his salvation. Security is the Holy Spirit revealed fact that salvation is forever. Assurance is one’s confidence that he possesses that eternal salvation. In other words, the believer who pursues the spiritual qualities mentioned above guarantees to himself by spiritual fruit that he was called (cf. v. 3; Rom. 8:30; 1 Pet. 2:21) and chosen (cf. 1 Pet. 1:2) by God to salvation. never stumble. As the Christian pursues the qualities enumerated by Peter (vv. 5–7) and sees that his life is useful and fruitful (v. 8), he will not stumble into doubt, despair, fear, or questioning, but enjoy assurance that he is saved.

1:11 abundantly into the everlasting kingdom. Peter piles up the words to bring joy to the weary Christian’s heart. An abundant entrance into eternal heaven is the hope and reality for a Christian who lives a faithful, fruitful life here on earth. Peter’s point is that a Christian who pursues the listed virtues (vv. 5–7) will not only enjoy assurance in the present, but a full, rich reward in the future life (cf. 1 Cor. 4:5; Rev. 22:12)

1:12, 13 this reason. Truth always needs repetition because believers forget so easily. Cf. 2 Thess. 2:5; Jude 5.

1:13, 14 tent. Death is described aptly as laying aside one’s tent (cf. 2 Cor. 5:1). Peter was likely in his seventies as he wrote this letter (likely from a Roman prison) and anticipated dying soon. Nero’s persecution had begun and he was martyred in it, soon after writing this epistle. Tradition says he was crucified upside down, refusing to be crucified like his Lord.

1:14 Christ showed me. Christ had prophesied the death Peter would die almost 40 years earlier (see note on John 21:18, 19).

1:15 after my decease. Peter wanted to make certain that after he died, God’s people would have a permanent reminder of the truth, thus he penned this inspired letter.

1:16 cunningly devised fables. The word for “fables” was used to refer to mythical stories about gods and miracles (cf. 1 Tim. 1:4; 4:7; 2 Tim. 4:4; Titus 1:14). Realizing that false leaders and their followers would try to discredit this letter, and that he was probably already being accused of concocting fables and myths in order to get people to follow him so he could amass wealth, power, and prestige as false teachers were motivated to do, Peter gave evidences in the following verses to prove that he wrote the truth of God as a genuinely inspired writer. made known. This word is a somewhat technical term for imparting a new revelation—something previously hidden, but now revealed. the power and coming of our Lord Jesus Christ. Since there is only one definite article with this phrase, the meaning is, “the powerful coming,” or “the coming in power.” The false teachers who were opposing Peter had tried to debunk the doctrine of the second coming of Christ (see 3:3, 4) about which Peter had spoken and written (1 Pet. 1:3–7, 13; 4:13). eyewitnesses of His majesty. The “we” that begins this verse refers to the apostles. In one sense, all of the apostles had been eyewitnesses to Christ’s majesty, especially His miracles, resurrection body, and ascension into heaven. Peter, however, is referring to a more specific event which he will describe in the next verse. The kingdom splendor of Christ revealed at this event was intended as a preview of His majesty to be manifested at His second coming (cf. Matt. 16:28; see notes on 17:1–6). The Transfiguration was a glimpse of the glory to be unveiled at the final revelation, the apocalypse of Christ (Rev. 1:1). It must be noted that Jesus’ earthly ministry of healing, teaching, and gathering souls into His kingdom was a preview of the character of the earthly kingdom He will establish at His return.

1:17 Excellent Glory. A reference to the glory cloud on the Mt. of Transfiguration from which God spoke to the disciples (Matt. 17:5). This is My beloved Son. This means, “This One is in essence with Me.” The Father is thus affirming the deity of Christ (cf. Matt. 17:5; Luke 9:27–36).

1:18 when we were with Him. Peter implied that there was no reason to believe the false teachers who denied the majesty and second coming of Christ, since they were not on the Mt. of Transfiguration to see the preview of the kingdom and glory of Christ, as were he, James, and John.

1:19 the prophetic word. The “prophetic word” refers not just to the OT major and minor prophets, but to the entire OT. Of course, all of the OT was written by “prophets” in the truest sense, since they spoke and wrote God’s Word, which was the task of a prophet, and they looked forward, in some sense, to the coming Messiah (cf. Luke 24:27). confirmed. This translation could indicate that the eyewitness account of Christ’s majesty at the Transfiguration confirmed the Scriptures. However, the Gr. word order is crucial in that it does not say that. It says, “And we have more sure the prophetic word.” That original arrangement of the sentence supports the interpretation that Peter is ranking Scripture over experience. The prophetic word (Scripture) is more complete, more permanent, and more authoritative than the experience of anyone. More specifically, the Word of God is a more reliable verification of the teachings about the person, atonement, and second coming of Christ than even the genuine first hand experiences of the apostles themselves. you do well to heed. Peter was warning believers that since they would be exposed to false teachers, they must pay careful attention to Scripture. a light that shines in a dark place. The murky darkness of this fallen world keeps people from seeing the truth until the light shines. The light is the lamp of revelation, the Word of God (cf. Ps. 119:105; John 17:17). the day dawns and the morning star rises. These simultaneous images mark the parousia, i.e., the appearing of Jesus Christ (cf. Luke 1:78; Rev. 2:28; 22:16). the morning star rises in your hearts. The second coming will have not only an externally transforming impact on the universe (3:7–13), but also an internally transforming impact on those believers who are alive when Jesus returns, forever removing any of their remaining doubts. The perfect, but limited, revelation of the Scriptures will be replaced with the perfect and complete revelation of Jesus Christ at the second coming (cf. John 14:7–11; 21:25). Then the Scriptures will have been fulfilled; and believers, made like Christ (1 John 3:1, 2), will have perfect knowledge and all prophecy will be abolished (see note on 1 Cor. 13:8–10).

1:20 knowing this first. A call to recognize His truth as priority, namely that Scripture is not of human origin. prophecy of Scripture. I.e., all of Scripture. This refers primarily to all of the OT, and then by implication to all of the NT (see notes on 3:15, 16). private interpretation. The Gr. word for “interpretation” has the idea of a “loosing,” as if to say no Scripture is the result of any human being privately, “untying” and “loosing” the truth. Peter’s point is not so much about how to interpret Scripture, but rather how Scripture originated, and what its source was. The false prophets untied and loosed their own ideas. But no part of God’s revelation was unveiled or revealed from a human source or out of the prophet’s unaided understanding (see v. 21).

1:21 by the will of man. As Scripture is not of human origin, neither is it the result of human will. The emphasis in the phrase is that no part of Scripture was ever at any time produced because men wanted it so. The Bible is not the product of human effort. The prophets, in fact, sometimes wrote what they could not fully understand (1 Pet. 1:10, 11), but were nonetheless faithful to write what God revealed to them. moved by the Holy Spirit. Grammatically, this means that they were continually carried or borne along by the Spirit of God (cf. Luke 1:70; Acts 27:15, 17). The Holy Spirit thus is the divine author and originator, the producer of the Scriptures. In the OT alone, the human writers refer to their writings as the words of God over 3800 times (e.g., Jer. 1:4; cf. 3:2; Rom. 3:2; 1 Cor. 2:10). Though the human writers of Scripture were active rather than passive in the process of writing Scripture, God the Holy Spirit superintended them so that, using their own individual personalities, thought processes, and vocabulary, they composed and recorded without error the exact words God wanted written. The original copies of Scripture are therefore inspired, i.e., God-breathed (cf. 2 Tim. 3:16) and inerrant, i.e., without error (John 10:34, 35; 17:17; Titus 1:2). Peter defined the process of inspiration which created an inerrant original text (cf. Prov. 30:5; 1 Cor. 14:36; 1 Thess. 2:13).

2 Peter 2

2:1 false prophets. Peter described false teachers in detail in this chapter so that Christians would always recognize their characteristics and methods. The greatest sin of Christ-rejecters and the most damning work of Satan is misrepresentation of the truth and its consequent deception. Nothing is more wicked than for someone to claim to speak for God to the salvation of souls when in reality he speaks for Satan to the damnation of souls (cf. Deut. 13:1–18; 18:20; Jer. 23; Ezek. 13; Matt. 7:15; 23:1–36; 24:4, 5; Rom. 16:17; 2 Cor. 11:13, 14; Gal. 3:1, 2; 2 Tim. 4:3, 4). among the people. “The people” is used in the NT of Israel (cf. Acts 26:17, 23). Peter’s point, though, is that Satan has always endeavored to infiltrate groups of believers with the deceptions of false teachers (cf. John 8:44). Since Eve, he has been in the deceit business (see notes on 2 Cor. 11:3, 4). secretly bring in destructive heresies. The false teachers parade themselves as Christian pastors, teachers, and evangelists (cf. Jude 4). “Heresies” means self-designed religious lies which lead to division and faction (cf. 1 Cor. 11:19; Gal. 5:20). The Gr. word for “destructive” basically means damnation. This word is used 6 times in this letter and always speaks of final damnation (vv. 1–3; 3:7, 16). This is why it is so tragic when a church makes a virtue out of the toleration of unscriptural teachings and ideas in the name of love and unity (see 2 Thess. 3:14; 1 Tim. 4:1–5; Titus 3:9–11). denying the Lord. This phrase exposes the depth of the crime and guilt of the false teachers. This unusual Gr. word for “Lord” appears 10 times in the NT and means one who has supreme authority, whether human authority or divine authority. Peter here warns that false prophets deny the sovereign lordship of Jesus Christ. Though their heresies may include the denial of the virgin birth, deity, bodily resurrection, and second coming of Christ, the false teachers’ basic error is that they will not submit their lives to the rule of Christ. All false religions have an erroneous Christology. who bought them. The terms which Peter used here are more analogical than theological, speaking of a human master over a household. The master bought slaves, and the slaves owed the master allegiance as their sovereign. (For an OT parallel, see Deut. 32:5, 6, where God is said to have bought Israel, though they rejected Him.). Doctrinally, this analogy can be viewed as responsibility for submission to God which the false teachers had refused. Beyond this, they are probably claiming that they were Christians, so that the Lord had bought them actually and personally. With some sarcasm, Peter mocks such a claim by writing of their coming damnation. Thus, the passage is describing the sinister character of the false teachers who claim Christ, but deny His lordship over their lives. swift destruction. This refers to either physical death or judgment at the return of Christ (Prov. 29:1; 2 Thess. 1:7–10).

2:2 many will follow their destructive ways. Many people will profess to be Christians but deny Christ’s lordship over their lives, refusing to live as obedient servants to Christ and His Word, following instead the lusts of the flesh, the world, and the devil. Such nominal Christians tragically will be included in the Lord’s condemnation of hypocrites at the judgment (Matt. 7:21–23; cf. Jude 4, 7). Denying the lordship of Christ while claiming to be a believer destructively infects other people and discredits the gospel. the way of truth will be blasphemed. The world mocks and scoffs at the gospel of Jesus Christ because of nominal Christians who do not follow the Lord they claim, and have been unmasked as hypocritical people.

2:3 By covetousness. That is, uncontrolled greed. Peter observed that the underlying motive of the false teachers was not love of the truth, but love of money (see v. 14). They exploited people through their lies. their judgment has not been idle. The principle that God is going to damn false teachers was set in place in eternity past, repeated throughout the OT, and “has not been idle” in the sense that it has not worn out or become ineffective. It is still potent and will come to pass (see Jude 4). their destruction does not slumber. Peter is personifying destruction as if destruction were an executioner who is fully awake and alert, ready to act. Because God is by nature a God of truth, He will judge all liars and deceivers (cf. Prov. 6:19; 19:5, 9; Is. 9:15; 28:15, 22; Jer. 9:3, 5; 14:14; 23:25, 26; Rev. 21:8, 27).

2:4 if. This is better translated “since” because there is no doubt about the history of judgment which Peter is about to recount. Verses 4–10 are one long sentence with the conclusion to the “since” clause beginning in v. 9. Lest anyone think that God is too loving and merciful to judge the wicked false teachers and their deceived people, Peter gives 3 powerful illustrations of past divine judgment on the wicked. These illustrations set the precedents for the future and final judgment on liars and deceivers. Though God has no pleasure in the death of the wicked (Ezek. 33:11), He must judge wickedness because His holiness requires it (2 Thess. 1:7–9). the angels who sinned. These angels, according to Jude 6, “did not keep their proper domain,” i.e., they entered men who promiscuously cohabited with women. Apparently this is a reference to the fallen angels of Gen. 6 (sons of God): 1) before the flood (v. 5; Gen. 6:1–3) who left their normal state and lusted after women, and 2) before the destruction of Sodom and Gomorrah (v. 6; Gen. 19). See notes on Gen. 6:1, 2; Jude 6. cast them down to hell. Peter borrows a word from Greek mythology for hell, “tartarus.” The Greeks taught that tartarus was a place lower than Hades reserved for the most wicked of human beings, gods, and demons. The Jews eventually came to use this term to describe the place where fallen angels were sent. It defined for them the lowest hell, the deepest pit, the most terrible place of torture and eternal suffering. Jesus, in spirit, entered that place when His body was in the grave, and proclaimed triumph over the demons during the time between His death and resurrection (see notes on Col. 2:14; 1 Pet. 3:18, 19). chains of darkness. The demons feared going there and begged Jesus during His life on earth not to send them there (cf. Matt. 8:29; Luke 8:31). Not all demons are bound. Many roam the heavens and earth (cf. Rev. 12:7–9). Some are temporarily bound (see notes on Rev. 9:1–12). These were, because of their sin in Gen. 6, permanently bound in darkness. reserved for judgment. These permanently incarcerated demons are like prisoners who are incarcerated awaiting final sentencing. Tartarus is only temporary in the sense that in the day of judgment, the wicked angels confined there will be ultimately cast into the lake of fire (Rev. 20:10).

2:5 did not spare the ancient world. The second illustration serving as precedent for God’s future judgment on false teachers is the judgment on the ancient world through the world-wide flood (cf. Gen. 6–8). The human race was reduced to 8 people by that judgment (cf. 1 Pet. 3:20). a preacher of righteousness. See Gen. 6:9; 7:1. His life spoke of righteousness as he called people to repent and avoid the flood judgment.

2:6 Sodom and Gomorrah. The third precedent for a future divine judgment on the wicked is the total destruction of Sodom and Gomorrah and the other lesser surrounding cities (cf. Gen. 13; 18:16–33; 19:1–38; Deut. 29:23). This judgment destroyed every person in the area by incineration. See notes on Jude 7. making them an example. That is, a model, or a pattern. God sent an unmistakable message to all future generations that wickedness results in judgment.

2:7, 8 delivered righteous Lot. He was righteous, as all the saved are, by faith in the true God. Righteousness was imputed to him, by grace through faith, as it was to Abraham (Gen. 15:6; Rom. 4:3, 11, 22, 23). There was spiritual weakness in Lot (Gen. 19:6), e.g., immorality (Gen. 19:8) and drunkenness (Gen. 19:33–35). His heart was in Sodom (Gen. 19:16), yet he did hate the sins of his culture and strongly sought ways to protect God’s angels from harm. He obeyed the Lord in not looking back at Sodom (Gen. 19). In both of the illustrations where God rendered a wholesale judgment on all living people (once on the whole earth, and once in the whole region of the plain S of the Dead Sea), Peter pointed out that God’s people were rescued (v. 5; cf. v. 9). The Gr. word for “oppressed” implies that Lot was troubled deeply and tortured (the meaning of “tormented”) with the immoral, outrageous behavior of the people living in and around Sodom and Gomorrah. Tragically, it is ordinary for believers today no longer to be shocked by the rampant sin in their society.

2:9 to deliver the godly out of temptations. The Gr. word for “temptations” can mean “an attack with intent to destroy” (cf. Mark 8:11; Luke 4:12; 22:28; Acts 20:29; Rev. 3:10) and refers to severe divine judgment. The pattern of the plan of God is to rescue the godly before His judgment falls on the wicked. to reserve the unjust. The wicked are kept like prisoners awaiting the sentencing that will send them to their eternal prison (cf. v. 4). The final judgment on the wicked is called the Great White Throne Judgment (Rev. 20:11–15) where all the ungodly of all the ages will be raised, judged finally, and cast into the lake of fire.

2:10 walk according to the flesh. Cf. Jude 6. Like the wicked of Noah’s and Lot’s time, the false teachers of Peter’s era were slaves to the corrupt desires of the flesh. despise authority. “Authority” comes from the same Gr. word as “lord” (1:2). The false teachers identified with Christ outwardly, but they would not live under His lordship. The two major characteristics of false teachers are emphasized in this verse: 1) lust and 2) arrogance. presumptuous, self-willed. “Presumptuous” is to be brazen, audacious, and defiant. “Self-willed” is to be obstinate, determined in one’s own way. speak evil of dignitaries. Cf. Jude 8. To speak evil is to ridicule and blaspheme. “Dignitaries” refers to angels, probably wicked angels. Wicked angels have a level of existence in the supernatural world that has a dignity and a transcendent quality about it that is beyond humanity (Eph. 6:12). A certain honor belongs to those who transcend time. Consequently, there must be no flippancy regarding Satan and his angels. It may even be that these teachers tried to excuse their wicked lusts by pointing to the angels in Genesis 6 “who did not keep their proper domain” (Jude 6). The blasphemy of even bad angels by the false teachers demonstrated their arrogance and antipathy toward any authority, be it good or bad.

2:11 angels, who are greater in power. A reference to the holy angels, who are greater in power than human beings. do not bring a reviling accusation. Unlike false teachers who are defiant toward higher powers, the holy angels so revere their Lord that they will not speak insults against any authority. Even the archangel, Michael, recognizing the great presence and power of Satan, refused to speak evil of him (see notes on Jude 8, 9), but called on the Lord to do so (see note on Zech. 3:2). No believer should be so boldly foolish as to mock or command the power of supernatural demons, especially Satan.

2:12 like natural brute beasts. Cf. Jude 10. The false teachers have no sensitivity to the power and presence of demons or holy angels, but like wild animals, insubordinate, insolent, and arrogant, they charge into the supernatural realm, cursing away at persons and matters they don’t understand. utterly perish. Since they live like beasts who are “made to be caught and destroyed,” the false teachers will be killed like beasts. False teachers cannot get beyond their own instincts and thus will be destroyed by the folly of those passions.

2:13 the wages of unrighteousness. Immorality and arrogant boldness will not pay in the end. It will rob and destroy. carouse in the daytime. Sinning during the day without the cover of darkness was a sign of low-level wickedness in Roman society (cf. 1 Thess. 5:7). But these false teachers are so consumed with lust and rebellion that they are pleased not to wait for the night. Their unbridled passions consume them. spots and blemishes. Cf. Jude 10. That is, dirt spots and scabs. They are opposite to the character of Christ (1 Pet. 1:19). The church should be like her Lord (Eph. 5:27). carousing…while they feast with you. The false teachers, feigning to be teachers of truth while sitting with Christians at church love-feasts, were behaving arrogantly and immorally even on such occasions intended for Christian fellowship. Though attempting to cover their corruption with religious talk, they were filthy defects on these church gatherings (cf. 2 John 9–11; Jude 12).

2:14 eyes full of adultery. The false teachers had so totally lost moral control that they could not look at any woman without seeing her as a potential adulteress (cf. Matt. 5:28). They were uncontrollably driven by lust, never resting from their sins. enticing unstable souls. The metaphor is from fishing and appears also in v. 18. To beguile is to catch with bait. False teachers do not capture those strong in the Word, but prey on the weak, the unstable, and the young in the faith (see 3:16; cf. Eph. 4:14; 1 John 2:13). heart trained in covetous practices. The word “trained,” was often used for training in athletics. The false teachers have trained, prepared, and equipped their minds to concentrate on nothing but the forbidden things for which their passions lust. They are well schooled in the craft of self-fulfillment. accursed children. This is a Hebraism for the curse of sin being the dominant thing in their lives, thus saying that they are damned to hell for their blatant wickedness. Cf. Gal. 3:10, 13; Eph. 2:1–3; 1 Pet. 1:14.

2:15 forsaken the right way. The “right way” is an OT metaphor for obedience to God (cf. Acts 13:10). Balaam. Cf. Jude 11. Balaam served as an illustration and example of such false prophets. He was an OT compromising prophet for sale to whomever paid him, who preferred wealth and popularity over faithfulness and obedience to God (Num. 22–24). Through a talking donkey, God kept him from cursing Israel (v. 16; cf. Num 22:21–35).

2:17 wells without water. In this verse, Peter uses two poetic figures (“wells” and “clouds”) which represent a precious commodity in the Middle East. A well without water would be a major disappointment in a hot and dry land. Likewise, false teachers have a pretense of spiritual water to quench the thirsty soul, but they actually have nothing to give. clouds carried by a tempest. The coming of clouds would seem to promise rain, but sometimes the storm would blow the clouds on by, leaving the land dry and hot. The false teachers might seem to promise spiritual refreshment, but were all show with no substance (cf. Jude 12). the blackness of darkness. That is, hell (cf. Matt. 8:12; Jude 13.)

2:18 great swelling words of emptiness. Cf. Jude 16. That is, ostentatious verbosity. The false teachers deceive the weak with high sounding words that masquerade as scholarship or profound spiritual insight, and even as direct revelation from God. They may contradict the plain historic teachings of Scripture which in some cases they are not able to explain properly because of their lack of adequate training and divine wisdom (cf. 1 Cor. 2:14). In reality, they say nothing genuinely scholarly, or spiritual, or divine. allure through…lewdness. Nevertheless, in spite of all the empty talk, false teachers entice others to their philosophies by appealing to people on the baser level. Seduction, rather than the winsomeness of truth, is their ploy. They offer people a kind of religion that they can embrace and still hold on to their fleshly desires and sensuality. Peter may also be implying that false teachers particularly aim to seduce women through sensual methods. actually escaped…error. The preferred translation is “barely escaping” or “trying to escape.” This is a description not of saved people, but of people who are vulnerable because they have high levels of guilt and anxieties—people with broken marriages, people who are lonely and tired of the consequences of sin and are looking for a new start, even for religion or help from God. The false teachers exploit these kinds of people.

2:19 promise them liberty. False teachers promise those “trying to escape” the struggles of life, the very freedom they seek. slaves of corruption. The false teachers can’t deliver the freedom they promise, because they themselves are enslaved to the very corruption which people are trying to escape. overcome…bondage. Whoever puts himself, in the name of freedom, into the hands of a false teacher, who is a prisoner himself, also becomes a prisoner. Bondage to corruption awaits all followers of false teachers.

2:20 escaped the pollutions of the world. “Pollutions” has the idea of putrid or poisonous vapors. Morally, the world gives off a deadly influence. Peter notes that at some point in time, these false teachers and their followers wanted to escape the moral contamination of the world system and sought religion, even Jesus Christ (on their terms, not His; see notes on v. 1). But these false teachers had never genuinely been converted to Christ. They heard the true gospel and moved toward it, but then rejected the Christ of that gospel. That is apostasy, like the people of Heb. 10:26, 27. Their last end is far worse than the first (for examples of apostasy, see Luke 11:24–26; 12:47, 48; 1 Cor. 10:1–12; Heb. 3:12–18; 6:6; 10:26, 38ff; 1 John 2:19; Jude 4–6).

2:21 to turn from the holy commandment. Lit., “to turn back.” This verse describes the perversion and defection of the false teachers. They professed the Christian experience (the way of righteousness; cf. Matt. 21:32), and even had access to the true teachings of Scripture. But by their lives they demonstrated that they ultimately had chosen to reject Christ (cf. Heb. 10:26–31). Such false teachers as Peter was describing were not made outside Christianity. They are always bred in the church, half in and half out; but eventually they reject the truth and try to seduce others in their attempt to fulfill their self-gratification.

2:22 dog…sow. Two graphic analogies of an apostate. The first from Proverbs 26:11; the second is Peter’s own.

2 Peter 3

3:1 Beloved. This attitude toward the readers of his letter reflects Peter’s pastoral concern (cf. 1 Pet. 5:1–4). this second epistle. That is, second to 1 Peter (see Introduction). your pure minds. A good commendation which demonstrates that Peter believed that his readers were genuine Christians. “Pure” means uncontaminated, unmixed by the seductive influences of the world, the flesh, and the devil. How different the true believers were from the corrupt apostate false teachers (2:10–22). Peter sought to impress on his readers the truth they already knew so that their sanctified reason and spiritual discernment would be able to detect and refute the purveyors of false doctrine.

3:2 holy prophets. The OT prophets are in view, who were holy in contrast to the unholy false teachers. God’s Word was written by those prophets in the Scriptures (see notes on 1:19–21). In particular those prophets warned about coming judgment (e.g., Ps. 50:1–4; Is. 13:10–13; 24:19–23; Mic. 1:4; Mal. 4:1, 2), and even about the coming of the Lord (Zech. 14:1–9). the commandment of us. Peter is referring to the warnings which he and the other apostles had written regarding judgment (Jude 17). apostles of the Lord. The apostles (see notes on Rom. 1:1; Eph. 4:11) of Christ filled the 260 chapters of the NT with about 300 references to the second coming. NT revelation about the Christ coming to gather His own, warnings about eschatological judgments, information about the establishment of His kingdom, and teaching concerning God’s bringing in eternal righteousness, are the irrefutable proof for the second coming of Christ and the judgment of the wicked.

3:3 knowing this first. “First,” here means the preeminent matter, not the first in a list. Peter’s priority in this section of his letter is to warn Christians about how the false teachers would try to deny this judgment and steal the hope of believers. scoffers will come. False teachers argue against the second coming of Christ or any teaching of Scripture through ridicule (cf. Is. 5:19; Jude 18). in the last days. This phrase refers to that entire period of time from the arrival of the Messiah to His return (cf. Acts 2:17; Gal. 4:4; 2 Tim. 3:1; Heb. 1:2; James 5:3; 1 Pet. 1:20; 1 John 2:18, 19; Jude 18). The entire age will be marked by saboteurs of the Christian truth and especially the hope of Christ’s return. walking according to their own lusts. “Walking” speaks of the way of conduct, the course of lifestyle. Peter again speaks of the lifestyle of the false teachers, which was characterized by sexual lusts (cf. 2:2, 10, 13, 14, 18), pounding home his warning. False teachers who know not the truth and know not God have nothing to restrain their lusts. They particularly mock the second coming of Jesus Christ because they want to pursue impure sexual pleasure without consequence, or without having to face divine retribution. They want an eschatology that fits their conduct (cf. 1 John 2:28, 29; 3:2, 3).

3:4 Where is the promise of His coming? The early church believed that Jesus was coming back imminently (cf. 1 Cor. 15:51; 1 Thess. 1:10; 2:19; 4:15–18; 5:1, 2). These scoffers employed an emotional argument against imminency rather than a biblical argument. Their argument played on ridicule and disappointment. the fathers. The OT patriarchs, Abraham, Isaac, and Jacob (cf. Rom. 9:5; Heb. 1:1). all things continue as they were. This argument against the second coming of Christ is based on the theory of uniformitarianism, which says that all natural phenomena have operated uniformly since the beginning of the earth. The false teachers were also implying that God is absent from earth affairs. In effect, they were teaching that, “There will not be a great cataclysmic judgmental event at the end of history, because that is not how the universe works. There never has been such a judgment, so why should we expect one in the future? Instead, everything in the universe is stable, closed, fixed, and governed by never varying patterns and principles of evolution. Nothing catastrophic has ever happened in the past, so nothing catastrophic ever will happen in the future. There will be no divine invasion, no supernatural judgment on mankind.”

3:5 they willfully forget. The false teachers, in their quest to avoid the doctrine of judgment, deliberately ignore the two major previous divine cataclysmic events—creation and the flood. by the word of God the heavens were of old. Creation was God’s stepping into the emptiness and bringing the universe into existence, not by uniformitarianism, but by an instantaneous, explosive 6-day creation. Everything has not gone along in some consistent, unvarying evolutionary process. In six, 24 hour days the whole universe was created mature and complete (see notes on Gen. 1; 2). earth standing out of water and in the water. The earth was formed between two realms of watery mass. During the early part of the creation week, God collected the upper waters into a canopy around the whole earth, and the lower waters into underground reservoirs, rivers, lakes, and seas. See notes on Gen. 1:2–10.

3:6 by which. That is, by water. God, by creating water above and below, built into His creation the tool of its destruction. the world that then existed. A reference to the pre-flood world order. This world included the physical arrangement with the canopy above, the waters in the underground reservoirs, rivers, lakes, and seas below, and the heavens in the middle. The pre-flood world, sheltered from the sun’s destructive ultraviolet rays, and with a gentle climate without rain, storms, and winds, was characterized by long life of humans (Gen. 5) and the ability of the earth (like a green house) to produce extensively. perished, being flooded with water. The second great divine cataclysm that defeats the idea of uniformitarianism, was the universal flood which drowned the whole earth and altered that originally created world order. According to Genesis 7:11ff., the flood occurred from two directions: first, the bursting open of the sources of water below as the earth cracked open and gas, dust, water, and air burst up; then came the breakup of the canopy when hit by all that upward flow, which sent the water from above crashing down on the earth. The deluge was so cataclysmic that the inhabitants of the earth were all destroyed, except 8 people and a representation of every kind of animal (see notes on Gen. 7:11–24). Clearly, by those two great events, it is certain that the world is not in a uniformitarian process.

3:7 which are now. Humanity, since the flood, lives in the second world order. One of the obvious differences between the two world-orders is that people live 70 years in the present world not 900 years, which was a common age of pre-Flood human beings. And Peter was making the point that there is a third form of the heavens and earth yet to come following another cataclysm. are now preserved by the same word. The present world system is reserved for future judgment, which will come by the Word of God just as creation and the flood came. God will speak it into existence as well, after the present order is again destroyed. reserved for fire. God put the rainbow in the sky to signify that He would never destroy the world again by water (Gen. 9:13). In the future, God will destroy the heavens and the earth by fire (cf. Is. 66:15; Dan. 7:9, 10; Mic. 1:4; Mal. 4:1; Matt. 3:11, 12; 2 Thess. 1:7, 8). In the present universe, the heavens are full of stars, comets, and asteroids. The core of the earth is also filled with a flaming, boiling, liquid lake of fire, the temperature of which is some 12,400 degrees Fahrenheit. The human race is separated from the fiery core of the earth by only a thin 10 mile crust. Far more than that, the whole of creation is a potential fire bomb due to its atomic structure. As man from atoms creates destructive bombs that burn a path of death, so God can disintegrate the whole universe in an explosion of atomic energy (see notes on vv. 10–12). until the day of judgment…of ungodly men. The earth waits for the day of judgment and destruction of ungodly men. The godly will not be present on earth when God speaks into existence the judgment by fire (cf. 1 Thess. 1:10; 5:9).

3:8 one day is as a thousand years. God understands time much differently from man. From man’s viewpoint, Christ’s coming seems like a long time away (cf. Ps. 90:4). From God’s viewpoint, it will not be long. Beyond that general reference, this may be a specific indication of the fact that there are actually 1,000 years between the first phase of the Day of the Lord at the end of the Tribulation (Rev. 6:17), and the last phase 1,000 years later at the end of the millennial kingdom when the Lord creates the new heaven and new earth (see notes on vv. 10, 13; Rev. 20:1—21:1).

3:9 not slack. That is, not loitering or late (cf. Gal. 4; 4; Titus 2:13; Heb. 6:18; 10:23, 37; Rev. 19:11). longsuffering toward us. “Us” is the saved, the people of God. He waits for them to be saved. God has an immense capacity for patience before He breaks forth in judgment (cf. v. 15; Joel 2:13; Luke 15:20; Rom. 9:22; 1 Pet. 3:15). God endures endless blasphemies against His name, along with rebellion, murders, and the ongoing breaking of His law, waiting patiently while He is calling and redeeming His own. It is not impotence or slackness that delays final judgment; it is patience. not willing that any should perish. The “any” must refer to those whom the Lord has chosen and will call to complete the redeemed, i.e., the “us.” Since the whole passage is about God’s destroying the wicked, His patience is not so He can save all of them, but so that He can receive all His own. He can’t be waiting for everyone to be saved, since the emphasis is that He will destroy the world and the ungodly. Those who do perish and go to hell, go because they are depraved and worthy only of hell and have rejected the only remedy, Jesus Christ, not because they were created for hell and predetermined to go there. The path to damnation is the path of a non-repentant heart; it is the path of one who rejects the person and provision of Jesus Christ and holds on to sin (cf. Is. 55:1; Jer. 13:17; Ezek. 18:32; Matt. 11:28; 23:37; Luke 13:3; John 3:16; 8:21, 24; 1 Tim. 2:3, 4; Rev. 22:17). all should come to repentance. “All” (cf. “us,” “any”) must refer to all who are God’s people who will come to Christ to make up the full number of the people of God. The reason for the delay in Christ’s coming and the attendant judgments is not because He is slow to keep His promise, or because He wants to judge more of the wicked, or because He is impotent in the face of wickedness. He delays His coming because He is patient and desires the time for His people to repent.

3:10 The day of the Lord. See Introduction to Joel: Historical and Theological Themes; see note on 1 Thess. 5:2. “The Day of the Lord” is a technical term pointing to the special interventions of God in human history for judgment. It ultimately refers to the future time of judgment whereby God judges the wicked on earth and ends this world system in its present form. The OT prophets saw the final Day of the Lord as unequaled darkness and damnation, a day when the Lord would act in a climactic way to vindicate His name, destroy His enemies, reveal His glory, establish His kingdom, and destroy the world (cf. Is. 2:10–21; 13:6–22; Joel 1, 2; Amos 5; Obad. 15; Zech. 14; Mal. 4; 2 Thess. 1:7; 2:2). It occurs at the time of the tribulation on earth (Rev. 6:17), and again 1,000 years later at the end of the millennial kingdom before the creation of the new heavens and new earth (v. 13; Rev. 20:1—21:1). as a thief in the night. The Day of the Lord will have a surprise arrival, sudden, unexpected, and disastrous to the unprepared (see notes on 1 Thess. 5:2). the heavens will pass away with a great noise. The “heavens” refer to the physical universe. The “great noise” connotes a whistling or a crackling sound as of objects being consumed by flames. God will incinerate the universe, probably in an atomic reaction that disintegrates all matter as we know it (vv. 7, 11, 12, 13). the elements will melt with fervent heat. The “elements” are the atomic components into which matter is ultimately divisible, which make up the composition of all the created matter. Peter means that the atoms, neutrons, protons, and electrons are all going to disintegrate (v. 11). the earth and the works. The whole of the physical, natural earth in its present form, with its entire universe will be consumed. Cf. Is. 24:19, 20; 34:4.

3:11 what manner of persons ought you to be. This is an exclamation rather than a question. It means, “How astoundingly excellent you ought to be!” This is a straightforward challenge for Christians to conform their lives to God’s standards in light of the reality of coming judgment and eternity (cf. 1 Cor. 4:15; 2 Cor. 5:9). holy conduct and godliness. “Holy conduct” refers to the way a Christian should live life—separate from sin. “Godliness” refers to the spirit of reverence which should permeate a Christian’s attitude—that which rules the heart.

3:12 looking for and hastening. One of the motives for holy conduct and godliness is expectation. “Hastening” means “eagerly desiring” that something will happen. Christians are not to fear the future day of God, but eagerly hope for it (cf. 1 Cor. 1:7; 16:22; 1 John 2:28; 3:3). the day of God. The “day of God” is not the same as the “Day of the Lord.” The “day of God” refers to the eternal state, in preparation of which the heavens and the earth are burned up and the new creation is made. It is likely so named because of what Paul had in mind in 1 Cor. 15:28, the eternal glory of the new creation, with God being all in all. When the day of God comes, man’s “day” will be over. The corrupting of the universe by man and Satan will have been terminated and judged, finally and forever. the heavens will be dissolved. See notes on vv. 7, 10, 11. The new world in which righteousness dwells (v. 13), requires the Lord to first destroy the old, sin-cursed universe (cf. Rom. 8:19–22).

3:13 new heavens and a new earth. The “promise” of a new universe is rooted in the OT (e.g., Ps. 102:25; Is. 65:17; 66:22). The word “new” means new in quality, i.e., different from before, not just new in chronology. righteousness dwells. The universe is new in quality because righteousness has settled in and taken up permanent and exclusive residence (cf. Is. 60:19–22; Rev. 21:1–7).

3:14 in peace. When Christ returns, each Christian should be found enjoying the peace of Christ which knows no worry or fear about the Day of the Lord or the judgment of Christ (cf. Phil. 4:6, 7). To have this peace means that the Christian has a strong sense of assurance of his salvation and a life of obedience to Christ (cf. 1 John 4:17). without spot and blameless. Christians should have a spotless character and a blameless reputation. These characteristics are in graphic contrast to the false teachers (cf. 2:13), but like Christ (1 Pet. 1:19).

3:15 the longsuffering of our Lord is salvation. In addition to what he has already explained in v. 9 about the Lord’s patience being the reason He delays judgment, here he adds that during the time of God’s patience, Christians should engage in seeking the salvation of souls.

3:15b, 16 hard to understand. Since Paul had (by the time Peter wrote) written all his letters and died, the readers of 2 Peter would have already received letters about future events from Paul. Some of Paul’s explanations were difficult (not impossible) to interpret. Nevertheless, Peter uses Paul as a support for his teaching.

3:16 untaught and unstable…twist. In Peter’s day (as today), there was a proliferation of foolish and hurtful perverting of apostolic teaching about the future (cf. vv. 3, 4; 2 Thess. 2:1–5; 3:6–12). to their own destruction. The fact that distorting Paul’s writings leads to eternal damnation proves that Paul’s writings were inspired of God. the rest of the Scriptures. This is one of the most clear-cut statements in the Bible to affirm that the writings of Paul are Scripture. Peter’s testimony is that Paul wrote Scripture, but the false teachers distorted it. The NT apostles were aware that they spoke and wrote the Word of God (1 Thess. 2:13) as surely as did the OT prophets. Peter realized that the NT writers brought the divine truth that completed the Bible (1 Pet. 1:10–12).

3:17 know this beforehand. Since Christians now know that there will be false teachers who will appear, twisting and distorting the Scriptures, they should be all the more on their guard. beware lest you also fall. Any time a believer seriously listens to a false teacher, he runs the risk of being led astray (cf. 2 Tim. 2:14–18; Titus 1:10–16).

3:18 grow in the grace and knowledge. Peter ends this letter with a summary statement of the same instruction with which he began it (1:2–11). Pursuing Christian maturity and a deepening knowledge of the Lord Jesus Christ will lead to doctrinal stability and prevent a Christian from being led astray. To Him be the glory. Such a call for glory to Christ demonstrates again that Peter considered Jesus Christ to be deity, equal in honor with God the Father (cf. 1:1; John 5:23).

2 Peter 1

1:1 a Gal. 2:8

1:1 b Eph. 4:5

1:1 1 received

1:1 2 faith of the same value

1:2 c Dan. 4:1

1:3 d 1 Pet. 1:5

1:3 e 1 Thess. 2:12; 2 Thess. 2:14; 1 Pet. 5:10

1:4 f 2 Cor. 1:20; 7:1

1:4 g (2 Cor. 3:18)

1:4 3 depravity

1:5 h 2 Pet. 3:18

1:5 i 2 Pet. 1:2

1:6 4 patience

1:7 j Gal. 6:10

1:8 k (John 15:2)

1:8 5 useless

1:9 l 1 John 2:9–11

1:10 m 2 Cor. 13:5; 1 John 3:19

1:12 n Phil. 3:1; 1 John 2:21; Jude 5

1:12 o 1 Pet. 5:12

1:13 p (2 Cor. 5:1, 4); 2 Pet. 1:14

1:13 q 2 Pet. 3:1

1:13 6 Body

1:14 r (2 Cor. 5:1; 2 Tim. 4:6)

1:14 s John 13:36; 21:18, 19

1:14 7 Die and leave this body

1:15 8 Lit. exodus, departure

1:16 t 1 Cor. 1:17

1:16 u (Matt. 28:18; Eph. 1:19–22)

1:16 v (1 Pet. 5:4)

1:16 w Matt. 17:1–5; Luke 1:2

1:17 x Ps. 2:7; Is. 42:1; Matt. 17:5; Mark 9:7; Luke 1:35; 9:35

1:18 y Matt. 17:1

1:19 z (John 1:4, 5, 9)

1:19 a Prov. 4:18

1:19 b Rev. 2:28; 22:16

1:19 c (2 Cor. 4:5–7)

1:19 9 Or We also have the more sure prophetic word

1:20 d (Rom. 12:6)

1:20 10 Or origin

1:21 e Jer. 23:26; (2 Tim. 3:16)

1:21 f 2 Sam. 23:2; Luke 1:70; Acts 1:16; 3:18; 1 Pet. 1:11

1:21 11 NU men spoke from God

2 Peter 2

2:1 a Matt. 24:5, 24; 1 Tim. 4:1, 2

2:3 1 M will not

2:4 2 Lit. Tartarus

2:6 b Gen. 19:1–26; Jude 7

2:7 c Gen. 19:16, 29

2:8 d Ps. 119:139

2:9 e Ps. 34:15–19; 1 Cor. 10:13; Rev. 3:10

2:10 f Jude 4, 7, 8

2:10 g Ex. 22:28; Jude 8

2:10 3 glorious ones, lit. glories

2:11 h Jude 9

2:12 i Jude 10

2:13 j Phil. 3:19

2:13 k Rom. 13:13

2:13 l Jude 12

2:13 m 1 Cor. 11:20, 21

2:13 4 revel

2:13 5 reveling

2:14 n Jude 11

2:14 6 Lit. an adulteress

2:15 o Num. 22:5, 7; Deut. 23:4; Neh. 13:2; Jude 11; Rev. 2:14

2:17 p Jude 12, 13

2:17 7 NU and mists

2:17 8 NU omits forever

2:18 9 NU are barely escaping

2:19 q John 8:34; Rom. 6:16

2:19 10 depravity

2:19 11 slavery

2:20 r Matt. 12:45

2:20 s Luke 11:26; (Heb. 6:4–6)

2:21 t Luke 12:47

2:22 u Prov. 26:11

2 Peter 3

3:1 a 2 Pet. 1:13

3:2 b 2 Pet. 1:21

3:2 c Jude 17

3:2 1 NU, M the apostles of your Lord and Savior or your apostles of the Lord and Savior

3:3 d 2 Pet. 2:10

3:4 e Gen. 6:1–7

3:5 f Gen. 1:6, 9; Heb. 11:3

3:5 g Ps. 24:2; 136:6

3:6 h Gen. 7:11, 12, 21–23; Matt. 24:37–39; Luke 17:26, 27; 2 Pet. 2:5

3:7 i 2 Pet. 3:10, 12

3:7 j Matt. 25:41; (2 Thess. 1:8)

3:7 2 destruction

3:8 k Ps. 90:4

3:9 l Hab. 2:3; Rom. 13:11; Heb. 10:37

3:9 m Ps. 86:15; Is. 30:18

3:9 n Ezek. 33:11

3:9 o Matt. 20:28; (Rom. 2:4)

3:9 3 NU you

3:10 p Matt. 24:42, 43; Luke 12:39; 1 Thess. 5:2; Rev. 3:3; 16:15

3:10 q Gen. 1:6–8; Ps. 102:25, 26; Is. 51:6; Rev. 20:11

3:10 4 NU laid bare, lit. found

3:11 r 1 Pet. 1:15

3:12 s 1 Cor. 1:7, 8; Titus 2:13–15

3:12 t Ps. 50:3

3:12 u Is. 24:19; 34:4; Mic. 1:4

3:13 v Is. 65:17; 66:22

3:13 w (Rom. 8:21); Rev. 21:1

3:14 x 1 Cor. 1:8; 15:58; (1 Thess. 3:12, 13; 5:23)

3:15 y Ps. 86:15; Rom. 2:4; 1 Pet. 3:20

3:16 z Rom. 8:19; 1 Cor. 15:24; 1 Thess. 4:15; 2 Thess. 1:10

3:16 a 2 Tim. 3:16

3:17 b Mark 13:23

3:17 c Eph. 4:14

3:18 d Eph. 4:15

3:18 e Rom. 11:36; 2 Tim. 4:18; Rev. 1:6

Introduction to First John

Title

The epistle’s title has always been “1 John.” It is the first and largest in a series of 3 epistles that bear the Apostle John’s name. Since the letter identifies no specific church, location, or individual to whom it was sent, its classification is as a “general epistle.” Although 1 John does not exhibit some of the general characteristics of an epistle common to that time (e.g., no introduction, greeting, or concluding salutation), its intimate tone and content indicate that the term “epistle” still applies to it.

Author and Date

The epistle does not identify the author, but the strong, consistent and earliest testimony of the church ascribes it to John the disciple and apostle (cf. Luke 6:13, 14). This anonymity strongly affirms the early church’s identification of the epistle with John the apostle, for only someone of John’s well known and preeminent status as an apostle would be able to write with such unmistakable authority, expecting complete obedience from his readers, without clearly identifying himself (e.g., 4:6). He was well known to the readers so he didn’t need to mention his name.

John and James, his older brother (Acts 12:2), were known as “the sons of Zebedee” (Matt. 10:2–4), whom Jesus gave the name “Sons of Thunder” (Mark 3:17). John was one of the 3 most intimate associates of Jesus (along with Peter and James—cf. Matt. 17:1; 26:37), being an eyewitness to and participant in Jesus’ earthly ministry (1:1–4). In addition to the 3 epistles, John also authored the fourth gospel, in which he identified himself as the disciple “whom Jesus loved” and as the one who reclined on Jesus’ breast at the Last Supper (John 13:23; 19:26; 20:2; 21:7, 20). He also wrote the book of Revelation (Rev. 1:1).

Precise dating is difficult because no clear historical indications of date exist in 1 John. Most likely John composed this work in the latter part of the first century. Church tradition consistently identifies John in his advanced age as living and actively writing during this time at Ephesus in Asia Minor. The tone of the epistle supports this evidence since the writer gives the strong impression that he is much older than his readers (e.g., “my little children”—2:1, 18, 28). The epistle and John’s gospel reflect similar vocabulary and manner of expression (see Historical and Theological Themes). Such similarity causes many to date the writing of John’s epistles as occurring soon after he composed his gospel. Since many date the gospel during the later part of the first century, they also prefer a similar date for the epistles. Furthermore, the heresy John combats most likely reflects the beginnings of Gnosticism (see Background and Setting) which was in its early stages during the latter third of the first century when John was actively writing. Since no mention is made of the persecution under Domitian, which began about A.D. 95, it may have been written before that began. In light of such factors, a reasonable date for 1 John is ca. A.D. 90–95. It was likely written from Ephesus to the churches of Asia Minor over which John exercised apostolic leadership.

Background and Setting

Although he was greatly advanced in age when he penned this epistle, John was still actively ministering to churches. He was the sole remaining apostolic survivor who had intimate, eyewitness association with Jesus throughout His earthly ministry, death, resurrection, and ascension. The church Fathers (e.g., Justin Martyr, Irenaeus, Clement of Alexandria, Eusebius) indicate that after that time, John lived at Ephesus in Asia Minor, carrying out an extensive evangelistic program, overseeing many of the churches that had arisen, and conducting an extensive writing ministry (e.g., epistles, The Gospel of John, and Revelation). One church Father (Papias) who had direct contact with John described him as a “living and abiding voice.” As the last remaining apostle, John’s testimony was highly authoritative among the churches. Many eagerly sought to hear the one who had first-hand experience with the Lord Jesus.

Ephesus (cf. Acts 19:10) lay within the intellectual center of Asia Minor. As predicted years before by the Apostle Paul (Acts 20:28–31), false teachers arising from within the church’s own ranks, saturated with the prevailing climate of philosophical trends, began infecting the church with false doctrine, perverting fundamental apostolic teaching. These false teachers advocated new ideas which eventually became known as “Gnosticism” (from the Gr. word “knowledge”). After the Pauline battle for freedom from the law, Gnosticism was the most dangerous heresy that threatened the early church during the first 3 centuries. Most likely, John was combating the beginnings of this virulent heresy that threatened to destroy the fundamentals of the faith and the churches (see Interpretive Challenges).

Gnosticism, influenced by such philosophers as Plato, advocated a dualism asserting that matter was inherently evil and spirit was good. As a result of this presupposition, these false teachers, although attributing some form of deity to Christ, denied His true humanity to preserve Him from evil. It also claimed elevated knowledge, a higher truth known only to those in on the deep things. Only the initiated had the mystical knowledge of truth that was higher even than the Scripture.

Instead of divine revelation standing as judge over man’s ideas, man’s ideas judged God’s revelation (2:15-17). The heresy featured two basic forms. First, some asserted that Jesus’ physical body was not real but only “seemed” to be physical (known as “Docetism” from a Gr. word that means “to appear”). John forcefully affirmed the physical reality of Jesus by reminding his readers that he was an eyewitness to Him (“heard,” “seen,” “ handled,” “Jesus Christ has come in the flesh”—1:1-4; 4:2, 3). According to early tradition (Irenaeus), another form of this heresy which John may have attacked was led by a man named Cerinthus, who contended that the Christ’s “spirit” descended on the human Jesus at his baptism but left him just before his crucifixion. John wrote that the Jesus who was baptized at the beginning of His ministry was the same person who was crucified on the cross (5:6).

Such heretical views destroy not only the true humanity of Jesus, but also the atonement, for Jesus must not only have been truly God, but also the truly human (and physically real) man who actually suffered and died upon the cross in order to be the acceptable substitutionary sacrifice for sin (cf. Heb. 2:14-17). The biblical view of Jesus affirms His complete humanity as well as His full deity.

The gnostic idea that matter was evil and only spirit was good led to the idea that either the body should be treated harshly, a form of asceticism (e.g., Col. 2:21-23), or sin committed in the body had no connection or effect on one’s spirit. This led some, especially John’s opponents, to conclude that sin committed in the physical body did not matter; absolute indulgence in immorality was permissible; one could deny sin even existed (1:8-10) and disregard God’s law (3:4). John emphasized the need for obedience to God’s laws, for he defined the true love of God as obedience to His commandments (5:3).

A lack of love for fellow believers characterizes false teachers, especially as they react against anyone rejecting their new way of thinking (3:10-18). They separated their deceived followers from the fellowship of those who remained faithful to apostolic teaching, leading John to reply that such separation outwardly manifested that those who followed false teachers lacked genuine salvation (2:19). Their departure left the other believers, who remained faithful to apostolic doctrine, shaken. Responding to this crisis, the aged apostle wrote to reassure those remaining faithful and to combat this grave threat to the church. Since the heresy was so acutely dangerous and the time period was so critical for the church in danger of being overwhelmed by false teaching, John gently, lovingly, but with unquestionable apostolic authority, sent this letter to churches in his sphere of influence to stem this spreading plague of false doctrine.

Historical and Theological Themes

In light of the circumstances of the epistle, the overall theme of 1 John is “a recall to the fundamentals of the faith” or “back to the basics of Christianity.” The apostle deals with certainties, not opinions or conjecture. He expresses the absolute character of Christianity in very simple terms; terms that are clear and unmistakable, leaving no doubt as to the fundamental nature of those truths. A warm, conversational, and above all, loving tone occurs, like a father having a tender, intimate conversation with his children.

First John also is pastoral, written from the heart of a pastor who has concern for his people. As a shepherd, John communicated to his flock some very basic, but vitally essential, principles reassuring them regarding the basics of the faith. He desired them to have joy regarding the certainty of their faith rather than being upset by the false teaching and current defections of some (1:4).

The book’s viewpoint, however, is not only pastoral but also polemical; not only positive but also negative. John refutes the defectors with sound doctrine, exhibiting no tolerance for those who pervert divine truth. He labels those departing from the truth as “false prophets” (4:1), “those who try to deceive” (2:26; 3:7), and “antichrists” (2:18). He pointedly identifies the ultimate source of all such defection from sound doctrine as demonic (4:1-7).

The constant repetition of 3 sub-themes reinforces the overall theme regarding faithfulness to the basics of Christianity: happiness (1:4), holiness (2:1), and security (5:13). By faithfulness to the basics, his readers will experience these 3 results continually in their lives. These 3 factors also reveal the key cycle of true spirituality in 1 John: a proper belief in Jesus produces obedience to His commands; obedience issues in love for God and fellow believers (e.g., 3:23, 24). When these 3 (sound faith, obedience, love) operate in concert together, they result in happiness, holiness and assurance. They constitute the evidence, the litmus test, of a true Christian.

Interpretive Challenges

Theologians debate the precise nature of the false teachers’ beliefs in 1 John, because John does not directly specify their beliefs, but rather combats the heretics mainly through a positive restatement of the fundamentals of the faith. The main feature of the heresy, as noted above, seems to be a denial of the incarnation, i.e., Christ had not come in the flesh. This was most likely an incipient or beginning form of Gnosticism, as was pointed out.

The interpreter is also challenged by the rigidity of John’s theology. John presents the basics or fundamentals of the Christian life in absolute, not relative, terms. Unlike Paul, who presented exceptions, and dealt so often with believers’ failures to meet the divine standard, John does not deal with the “what if I fail” issues. Only in 2:1, 2 does he give some relief from the absolutes. The rest of the book presents truths in black and white rather than shades of gray, often through a stark contrast, e.g., “light” vs. “darkness” (1:5, 7; 2:8-11); truth vs. lies (2:21, 22; 4:1); children of God vs. children of the devil (3:10). Those who claim to be Christians must absolutely display the characteristics of genuine Christians: sound doctrine, obedience, and love. Those who are truly born again have been given a new nature, which gives evidence of itself. Those who do not display characteristics of the new nature don’t have it, so were never truly born again. The issues do not center (as much of Paul’s writing does) in maintaining temporal or daily fellowship with God but the application of basic tests in one’s life to confirm that salvation has truly occurred. Such absolute distinctions were also characteristic of John’s gospel.

In a unique fashion, John challenges the interpreter by his repetition of similar themes over and over to emphasize the basic truths about genuine Christianity. Some have likened John’s repetition to a spiral that moves outward, becoming larger and larger, each time spreading the same truth over a wider area and encompassing more territory. Others have seen the spiral as moving inward, penetrating deeper and deeper into the same themes while expanding on his thoughts. However one views the spiraling pattern, John uses repetition of basic truths as a means to accentuate their importance and to help his readers understand and remember them.

Outline

I. The Fundamental Tests of Genuine Fellowship—SPIRAL I (1:1-2:17)

A. The Fundamental Tests of Doctrine (1:1-2:2)

1. A biblical view of Christ (1:1–4)

2. A biblical view of sin (1:5—2:2)

B. The Fundamental Tests of Morals (2:3-17)

1. A biblical view of obedience (2:3–6)

2. A biblical view of love (2:7–17)

a. The love that God requires (2:7-11)

b. The love that God hates (2:12-17)

II. The Fundamental Tests of Genuine Fellowship—SPIRAL II (2:18-3:24)

A. Part 2 of the Doctrinal Test (2:18–27)

1. Antichrists depart from Christian fellowship (2:18–21)

2. Antichrists deny the Christian faith (2:22–25)

3. Antichrists deceive the Christian faithful (2:26, 27)

B. Part 2 of the Moral Test (2:28—3:24)

1. The purifying hope of the Lord’s return (2:28—3:3)

2. The Christian’s incompatibility with sin (3:4–24)

a. The requirement of righteousness (3:4-10)

b. The requirement of love (3:11-24)

III. The Fundamental Tests of Genuine Fellowship—SPIRAL III (4:1-21)

A. Part 3 of the Doctrinal Test (4:1–6)

1. The demonic source of false doctrine (4:1–3)

2. The need for sound doctrine (4:4–6)

B. Part 3 of the Moral Test (4:7–21)

1. God’s character of love (4:7–10)

2. God’s requirement of love (4:11–21)

IV. The Fundamental Tests of Genuine Fellowship—SPIRAL IV (5:1-21)

A. The Victorious Life in Christ (5:1-5)

B. The Witness of God for Christ (5:6-12)

C. Christian Certainties Because of Christ (5:13-21)

1. The certainty of eternal life (5:13)

2. The certainty of answered prayer (5:14–17)

3. The certainty of victory over sin and Satan (5:18–21)

The First Epistle of

JOHN

1 John 1

What Was Heard, Seen, and Touched

(John 1:1–5)

1That awhich was from the beginning, which we have heard, which we have bseen with our eyes, cwhich we have looked upon, and dour hands have handled, concerning the eWord of life—

2fthe life gwas manifested, and we have seen, hand bear witness, and declare to you that eternal life which was iwith the Father and was manifested to us—

3that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is jwith the Father and with His Son Jesus Christ.

4And these things we write to you kthat 1your joy may be full.

Fellowship with Him and One Another

5lThis is the message which we have heard from Him and declare to you, that mGod is light and in Him is no darkness at all.

6nIf we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth.

7But if we owalk in the light as He is in the light, we have fellowship with one another, and pthe blood of Jesus Christ His Son cleanses us from all sin.

8If we say that we have no sin, we deceive ourselves, and the truth is not in us.

9If we qconfess our sins, He is rfaithful and just to forgive us our sins and to scleanse us from all unrighteousness.

10If we say that we have not sinned, we tmake Him a liar, and His word is not in us.

1 John 2

The Test of Knowing Christ

1My little children, these things I write to you, so that you may not sin. And if anyone sins, awe have an Advocate with the Father, Jesus Christ the righteous.

2And bHe Himself is the propitiation for our sins, and not for ours only but calso for the whole world.

The Test of Knowing Him

3Now by this we know that we know Him, if we keep His commandments.

4He who says, “I know Him,” and does not keep His commandments, is a dliar, and the truth is not in him.

5But ewhoever keeps His word, truly the love of God 1is perfected fin him. By this we know that we are in Him.

6gHe who says he abides in Him hought himself also to walk just as He walked.

72Brethren, I write no new commandment to you, but an old commandment which you have had ifrom the beginning. The old commandment is the word which you heard 3from the beginning.

8Again, ja new commandment I write to you, which thing is true in Him and in you, kbecause the darkness is passing away, and lthe true light is already shining.

9mHe who says he is in the light, and hates his brother, is in darkness until now.

10nHe who loves his brother abides in the light, and othere is no cause for stumbling in him.

11But he who phates his brother is in darkness and qwalks in darkness, and does not know where he is going, because the darkness has blinded his eyes.

Their Spiritual State

12I write to you, little children,

Because ryour sins are forgiven you for His name’s sake.

13I write to you, fathers,

Because you have known Him who is sfrom the beginning.

I write to you, young men,

Because you have overcome the wicked one.

I write to you, little children,

Because you have tknown the Father.

14I have written to you, fathers,

Because you have known Him who is from the beginning.

I have written to you, young men,

Because uyou are strong, and the word of God abides in you,

And you have overcome the wicked one.

Do Not Love the World

15vDo not love the world or the things in the world. wIf anyone loves the world, the love of the Father is not in him.

16For all that is in the world—the lust of the flesh, xthe lust of the eyes, and the pride of life—is not of the Father but is of the world.

17And ythe world is passing away, and the lust of it; but he who does the will of God abides forever.

Deceptions of the Last Hour

18zLittle children, ait is the last hour; and as you have heard that bthe4 Antichrist is coming, ceven now many antichrists have come, by which we know dthat it is the last hour.

19eThey went out from us, but they were not of us; for fif they had been of us, they would have continued with us; but they went out gthat they might be made manifest, that none of them were of us.

20But hyou have an anointing ifrom the Holy One, and jyou5 know all things.

21I have not written to you because you do not know the truth, but because you know it, and that no lie is of the truth.

22kWho is a liar but he who denies that lJesus is the Christ? He is antichrist who denies the Father and the Son.

23mWhoever denies the Son does not have the nFather either; ohe who acknowledges the Son has the Father also.

Let Truth Abide in You

24Therefore let that abide in you pwhich you heard from the beginning. If what you heard from the beginning abides in you, qyou also will abide in the Son and in the Father.

25rAnd this is the promise that He has promised us—eternal life.

26These things I have written to you concerning those who try to 6deceive you.

27But the sanointing which you have received from Him abides in you, and tyou do not need that anyone teach you; but as the same anointing uteaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you 7will abide in Him.

The Children of God

28And now, little children, abide in Him, that 8when He appears, we may have vconfidence and not be ashamed before Him at His coming.

29wIf you know that He is righteous, you know that xeveryone who practices righteousness is born of Him.

1 John 3

The Command to Love

1Behold awhat manner of love the Father has bestowed on us, that bwe should be called children of 1God! Therefore the world does not know 2us, cbecause it did not know Him.

2Beloved, dnow we are children of God; and eit has not yet been revealed what we shall be, but we know that when He is revealed, fwe shall be like Him, for gwe shall see Him as He is.

3hAnd everyone who has this hope in Him purifies himself, just as He is pure.

Sin and the Child of God

4Whoever commits sin also commits lawlessness, and isin is lawlessness.

5And you know jthat He was manifested kto take away our sins, and lin Him there is no sin.

6Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him.

7Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous.

8mHe who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, nthat He might destroy the works of the devil.

9Whoever has been oborn of God does not sin, for pHis seed remains in him; and he cannot sin, because he has been born of God.

The Imperative of Love

(Matt. 22:39)

10In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God, nor is he who does not love his brother.

11For this is the message that you heard from the beginning, qthat we should love one another,

12not as rCain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother’s righteous.

13Do not marvel, my brethren, if sthe world hates you.

14We know that we have passed from death to life, because we love the brethren. He who does not love 3his brother abides in death.

15tWhoever hates his brother is a murderer, and you know that uno murderer has eternal life abiding in him.

The Outworking of Love

16vBy this we know love, wbecause He laid down His life for us. And we also ought to lay down our lives for the brethren.

17But xwhoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?

18My little children, ylet us not love in word or in tongue, but in deed and in truth.

19And by this we 4know zthat we are of the truth, and shall 5assure our hearts before Him.

20aFor if our heart condemns us, God is greater than our heart, and knows all things.

21Beloved, if our heart does not condemn us, bwe have confidence toward God.

22And cwhatever we ask we receive from Him, because we keep His commandments dand do those things that are pleasing in His sight.

23And this is His commandment: that we should believe on the name of His Son Jesus Christ eand love one another, as He gave 6us commandment.

The Spirit of Truth and the Spirit of Error

24Now fhe who keeps His commandments gabides in Him, and He in him. And hby this we know that He abides in us, by the Spirit whom He has given us.

1 John 4

Love for God and One Another

1Beloved, do not believe every spirit, but atest the spirits, whether they are of God; because bmany false prophets have gone out into the world.

2By this you know the Spirit of God: cEvery spirit that confesses that Jesus Christ has come in the flesh is of God,

3and every spirit that does not confess 1that Jesus 2Christ has come in the flesh is not of God. And this is the spirit of the Antichrist, which you have heard was coming, and is now already in the world.

4You are of God, little children, and have overcome them, because He who is in you is greater than dhe who is in the world.

5eThey are of the world. Therefore they speak as of the world, and fthe world hears them.

6We are of God. He who knows God hears us; he who is not of God does not hear us. gBy this we know the spirit of truth and the spirit of error.

Knowing God Through Love

(cf. John 3:16)

7hBeloved, let us love one another, for love is of God; and everyone who iloves is born of God and knows God.

8He who does not love does not know God, for God is love.

9jIn this the love of God was manifested toward us, that God has sent His only begotten kSon into the world, that we might live through Him.

10In this is love, lnot that we loved God, but that He loved us and sent His Son mto be the propitiation for our sins.

11Beloved, nif God so loved us, we also ought to love one another.

Seeing God Through Love

12oNo one has seen God at any time. If we love one another, God abides in us, and His love has been perfected in us.

13pBy this we know that we abide in Him, and He in us, because He has given us of His Spirit.

14And qwe have seen and testify that rthe Father has sent the Son as Savior of the world.

15sWhoever confesses that Jesus is the Son of God, God abides in him, and he in God.

16And we have known and believed the love that God has for us. God is love, and the who abides in love abides in God, and God uin him.

The Consummation of Love

17Love has been perfected among us in this: that vwe may have boldness in the day of judgment; because as He is, so are we in this world.

18There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love.

19wWe love 3Him because He first loved us.

Obedience by Faith

20xIf someone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen, 4how can he love God ywhom he has not seen?

21And zthis commandment we have from Him: that he who loves God must love his brother also.

1 John 5

Obedience by Faith

1Whoever believes that aJesus is the Christ is bborn of God, and everyone who loves Him who begot also loves him who is begotten of Him.

2By this we know that we love the children of God, when we love God and ckeep His commandments.

3dFor this is the love of God, that we keep His commandments. And eHis commandments are not burdensome.

4For fwhatever is born of God overcomes the world. And this is the victory that ghas overcome the world—1our faith.

5Who is he who overcomes the world, but hhe who believes that Jesus is the Son of God?

The Certainty of God’s Witness

6This is He who came iby water and blood—Jesus Christ; not only by water, but by water and blood. jAnd it is the Spirit who bears witness, because the Spirit is truth.

7For there are three that bear witness 2in heaven: the Father, kthe Word, and the Holy Spirit; land these three are one.

8And there are three that bear witness on earth: mthe Spirit, the water, and the blood; and these three agree as one.

9If we receive nthe witness of men, the witness of God is greater; ofor this is the witness of 3God which He has testified of His Son.

10He who believes in the Son of God phas the witness in himself; he who does not believe God qhas made Him a liar, because he has not believed the testimony that God has given of His Son.

11And this is the testimony: that God has given us eternal life, and this life is in His Son.

12rHe who has the Son has 4life; he who does not have the Son of God does not have life.

13These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, 5and that you may continue to believe in the name of the Son of God.

Confidence and Compassion in Prayer

14Now this is the confidence that we have in Him, that sif we ask anything according to His will, He hears us.

15And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him.

16If anyone sees his brother sinning a sin which does not lead to death, he will ask, and tHe will give him life for those who commit sin not leading to death. uThere is sin leading to death. vI do not say that he should pray about that.

17wAll unrighteousness is sin, and there is sin not leading to death.

Knowing the True—Rejecting the False

18We know that xwhoever is born of God does not sin; but he who has been born of God ykeeps6 7himself, and the wicked one does not touch him.

19We know that we are of God, and zthe whole world lies under the sway of the wicked one.

20And we know that the aSon of God has come and bhas given us an understanding, cthat we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. dThis is the true God eand eternal life.

21Little children, keep yourselves from idols. Amen.

1 John Commentaries

1 John 1

1:1–4 As an apostolic eyewitness to Jesus’ ministry, including His death and resurrection, and as one of the 3 most intimate associates of the Lord (John, Peter, James), John affirms the physical reality of Jesus Christ’s having come “in the flesh” (cf. 4:2, 3). In this way, John accentuated the gravity of the false teaching by immediately focusing on a strongly positive affirmation of the historic reality of Jesus’ humanity and the certainty of the gospel. Although the false teachers claimed to believe in Christ, their denial of the true nature of Christ (i.e., his humanity) demonstrated their lack of genuine salvation (2:22, 23). The affirmation of a proper view of Christ constitutes the first test of genuine fellowship (v. 3; see 1:5—2:2 for test two).

1:1 That which. This phrase refers to the proclamation of the gospel that centers in Christ’s person, words, and works as contained in apostolic testimony. from the beginning. Although John’s gospel uses a similar phrase meaning eternity past (John 1:1, “in the beginning”), the phrase here, in the context of vv. 1–4, refers to the beginnings of gospel preaching when the readers first heard about Jesus (cf. 2:7, 24). The phrase also emphasizes the stability of the gospel message; its contents do not change but remain stable from the very beginning; it is not subject to change due to current worldly fads or philosophical thinking. we have heard…we have seen…we have looked upon…our hands have handled. The words used here point to the vivid recollection of the person of Jesus that John still had even in his old age. For John, even 60 years later, those memories were permanently etched on his mind as if the events had just happened. He uses terms that strongly affirm the physical reality of Jesus, for a spirit cannot be heard, gazed at for long periods (“looked upon”) or touched (“handled”) as Jesus was by John during His earthly ministry and even after His resurrection. the Word of life. This refers not only to Jesus Christ but the proclamation of His gospel.

1:2, 3 manifested…seen…bear witness…heard…declare. John dramatically reemphasizes through repetition of these terms in vv. 2, 3 (cf. v. 1) the authority of his own personal experience as an eyewitness of Jesus’ life. Such repetition pointedly reminds his readers that John’s personal testimony refutes the false teachers who boasted arrogantly and wrongly about the Christ they had never seen or known.

1:2 that eternal life…with the Father and…manifested to us. With this phrase, John accentuates the eternality of Christ in His pre-incarnate glory (cf. 5:12; John 1:4; 5:26, 40; 11:25; 14:6).

1:3 fellowship with us. Fellowship does not mean social relations, but that his readers were to be partakers (or, partners) with John in possessing eternal life (cf. Phil. 1:5; 1 Pet. 5:1; 2 Pet. 1:4). John writes not only to affirm the physical reality of Jesus (vv. 1, 2) but also to produce salvation in the readers. That genuine Christians are never “out of fellowship” is clear, since this verse equates fellowship with salvation.

1:4 your joy may be full. A main goal for this epistle is to create joy in the readers. The proclamation of the reality of the gospel (vv. 1, 2) produces a fellowship in eternal life (v. 3), and in turn, fellowship in eternal life produces joy (v. 4).

1:5—2:2 To counter the false teachers who denied the existence or importance of sin, John affirms its reality. This affirmation of sin’s reality constitutes the second test of true fellowship (cf. vv. 1–4 for test one and 2:3–6 for test three). Those who deny the reality of sin demonstrate their lack of genuine salvation. The “we” in vv. 6, 8, 10 is not a reference to genuine Christians but a general reference to anyone claiming fellowship, but denying sin. The “we” in vv. 7, 9 and 2:1, 2 is a specific reference to genuine Christians.

1:5 we have heard from Him. The message that John and the other apostles preached came from God not from men (cf. Gal. 1:12). God is light. In Scripture, light and darkness are very familiar symbols. Intellectually, “light” refers to biblical truth while “darkness” refers to error or falsehood (cf. Ps. 119:105; Prov. 6:23; John 1:4; 8:12). Morally, “light” refers to holiness or purity while “darkness” refers to sin or wrongdoing (Rom. 13:11–14; 1 Thess. 5:4–7). The heretics claimed to be the truly enlightened, walking in the real light, but John denied that because they do not recognize their sin. About that basic reality, they were unenlightened. no darkness at all. With this phrase, John forcefully affirms that God is absolutely perfect and nothing exists in God’s character that impinges upon His truth and holiness (cf. James 1:17).

1:6 In spite of their claims to enlightenment and although the false teachers may have claimed fellowship with Christ, their walking in darkness refuted such claims, and consequently, demonstrated their lack of genuine salvation. The reference to “lie” in v. 6b refers to the claim of fellowship in v. 6a. do not practice. This points to their habitual failure regarding the practice of the truth.

1:7 A genuine Christian walks habitually in the light (truth and holiness), not in darkness (falsehood and sin). See note on 3:9. Their walk also results in cleansing from sin as the Lord continually forgives His own. Since those walking in the light share in the character of God, they will be habitually characterized by His holiness (3 John 11), indicating their true fellowship with Him (James 1:27). A genuine Christian does not walk in darkness but only in the light (2 Cor. 6:14; Eph. 5:8; Col. 1:12, 13), and cleansing from sin continually occurs (cf. v. 9).

1:8 Not only did the false teachers walk in darkness (i.e., sin; v. 6) but went so far as to deny totally the existence of a sin nature in their lives. If someone never admits to being a sinner, salvation cannot result (see Matt. 19:16–22 for the account of the young man who refused to recognize his sin). Not only did the false teachers make false claims to fellowship and disregard sin (v. 6), they are also characterized by deceit regarding sinlessness (Eccl. 7:20; Rom. 3:23).

1:9 Continual confession of sin is an indication of genuine salvation. While the false teachers would not admit their sin, the genuine Christian admitted and forsook it (Ps. 32:3–5; Prov. 28:13). The term “confess” means to say the same thing about sin as God does; to acknowledge His perspective about sin. While v. 7 is from God’s perspective, v. 9 is from the Christian’s perspective. Confession of sin characterizes genuine Christians, and God continually cleanses those who are confessing (cf. v. 7). Rather than focusing on confession for every single sin as necessary, John has especially in mind here a settled recognition and acknowledgment that one is a sinner in need of cleansing and forgiveness (Eph. 4:32; Col. 2:13).

1:10 make Him a liar. Since God has said that all people are sinners (cf. Ps. 14:3; 51:5; Is. 53:6; Jer. 17:5, 6; Rom. 3:10–19, 23; 6:23), to deny that fact is to blaspheme God with slander that defames His name.

1 John 2

2:1 so that you may not sin. Although a Christian must continually acknowledge and confess sin (1:9), he is not powerless against it. Fulfilling the duty of confession does not give license to sin. Sin can and should be conquered through the power of the Holy Spirit (see Rom. 6:12–14; 8:12, 13; 1 Cor. 15:34; Titus 2:11, 12; 1 Pet. 1:13–16). Advocate. John 16:7 translates this word as “Helper” (lit. “one called alongside”). Perhaps a modern concept of the term would be a defense attorney. Although Satan prosecutes believers night and day before the Father due to sin (Rev. 12:10), Christ’s High-Priestly ministry guarantees not only sympathy but also acquittal (Heb. 4:14–16).

2:2 propitiation. Cf. 4:10. The word means “appeasement” or “satisfaction.” The sacrifice of Jesus on the cross satisfied the demands of God’s holiness for the punishment of sin (cf. Rom. 1:18; 2 Cor. 5:21; Eph. 2:3). So Jesus propitiated or satisfied God. See notes on Heb. 2:17; 9:15 for a clear illustration of propitiation. for the whole world. This is a generic term, referring not to every single individual, but to mankind in general. Christ actually paid the penalty only for those who would repent and believe. A number of Scriptures indicate that Christ died for the world (John 1:29; 3:16; 6:51; 1 Tim. 2:6; Heb. 2:9). Most of the world will be eternally condemned to hell to pay for their own sins, so they could not have been paid for by Christ. The passages which speak of Christ’s dying for the whole world must be understood to refer to mankind in general (as in Titus 2:3, 4). “World” indicates the sphere, the beings toward whom God seeks reconciliation and has provided propitiation. God has mitigated His wrath on sinners temporarily, by letting them live and enjoy earthly life (see note on 1 Tim. 4:10). In that sense, Christ has provided a brief, temporal propitiation for the whole world. But He actually satisfied fully the wrath of God eternally only for the elect who believe. Christ’s death in itself had unlimited and infinite value because He is Holy God. Thus His sacrifice was sufficient to pay the penalty for all the sins of all whom God brings to faith. But the actual satisfaction and atonement was made only for those who believe (cf. John 10:11, 15; 17:9, 20; Acts 20:28; Rom. 8:32, 37; Eph. 5:25). The pardon for sin is offered to the whole world, but received only by those who believe (cf. 4:9, 14; John 5:24). There is no other way to be reconciled to God.

2:3–6 Obedience to God’s commands constitutes a third test of genuine fellowship. First John presents two external tests that demonstrate salvation: doctrinal and moral. The doctrinal test consists of confessing a proper view of Christ and of sin (see 1:1–4 and 1:5—2:2), while the moral test consists of obedience and love (see also vv. 7–11). While subjective assurance of salvation comes through the internal witness of the Holy Spirit (5:10; Rom. 8:14–16; 2 Cor. 1:12), the test of obedience constitutes objective assurance that one is genuinely saved. Obedience is the external, visible proof of salvation (see notes on James 2:14–25; 2 Pet. 2:5–11). The false teachers’ failure to obey God’s commands objectively demonstrated that they were not saved (Luke 6:46). Those who are truly enlightened and know God are obedient to His Word.

2:3, 4 know…keep. The repetition of these words emphasizes that those genuinely born again display the habit of obedience. Obedience results in assurance of salvation (cf. Eph. 2:2; 1 Pet. 1:14). That these two words are among John’s favorites is clear since he uses “know” approximately 40 times and “keep” approximately 10 times in this epistle.

2:6 abides. This word is one of John’s favorite terms for salvation (see notes on John 15:4–10). just as He walked. Jesus’ life of obedience is the Christian’s pattern. Those who claim to be Christians ought to live as He did (cf. John 6:38) since they possess His Spirit’s presence and power.

2:7–17 Love of the brethren constitutes the fourth test of genuine fellowship. The primary focus of the moral test is obedience to the command of love because love is the fulfillment of the law (Matt. 22:34–40; Rom. 13:8–10; James 2:8) and is also Christ’s new command (John 13:34; 15:12, 17). True enlightenment is to love. God’s light is the light of love, so to walk in light is to walk in love.

2:7 new. Not referring to “new” in the sense of time but something that is fresh in quality, kind or form; something that replaces something else that has been worn out. new commandment… old commandment. John makes a significant word play here. Though he doesn’t state here what the command is, he does in 2 John 5, 6. It is to love. Both of these phrases refer to the same commandment of love. The commandment of love was “new” because Jesus personified love in a fresh, new way and it was shed abroad in believers’ hearts (Rom. 5:5) and energized by the Holy Spirit (Gal. 5:22; 1 Thess. 4:9). He raised love to a higher standard for the church and commanded His disciples to imitate His love (“as I have loved you”; cf. 3:16; John 13:34). The command was also “old” because the OT commanded love (Lev. 19:18; Deut. 6:5) and the readers of John’s epistle had heard about Jesus’ command to love when they first heard the gospel. from the beginning. This phrase refers not to the beginning of time but the beginning of their Christian lives, as indicated by v. 24; 3:11; 2 John 6. This was part of the ethical instruction they received from the day of their salvation and not some innovation invented by John, as the heretics may have said.

2:9 hates. The original language conveys the idea of someone who habitually hates or is marked by a lifestyle of hate. in darkness until now. Those who profess to be Christians, yet are characterized by hate, demonstrate by such action that they have never been born again. The false teachers made claims to enlightenment, transcendent knowledge of God, and salvation, but their actions, especially the lack of love, proved all such claims false (see also v. 11).

2:12–14 Only two families exist from God’s perspective: children of God and children of Satan (see John 8:39–44). John reminds his readers in these verses that as Christians they have been forgiven and come to know God as their heavenly Father. As a result, they are a part of God’s family. They must not love Satan’s family or give their allegiance to the world controlled by him (see v. 15). The word “little children” in v. 12 is general for offspring of any age, in contrast to a different Gr. word for “little children” in v. 13, which refers to young children (see note on vv. 13, 14). I write…I have written. John repeats the message in these verses to emphasize the certainty of their belonging to God’s family. “I write” is from John’s perspective, while “I have written” anticipates his readers’ perspective when they received the letter.

2:13, 14 fathers…young men…little children. These very clear distinctions identify 3 stages of spiritual growth in God’s family. “Fathers,” the most mature, have a deep knowledge of the Eternal God. The pinnacle of spiritual maturity is to know God in His fullness (cf. Phil. 3:10). “Young men” are those who, while not yet having the mature experience of knowing God in the Word and through life, do know sound doctrine. They are strong against sin and error because they have His Word in them. Thus they overcome the wiles of the devil, who makes havoc of children (cf. Eph. 4:14). Since Satan’s efforts are in falsehood and deception, they have overcome him. “Little children” are those who have only the basic awareness of God and need to grow. All are in God’s family and manifest Christ’s character at different levels.

2:15 Do not love the world. Although John often repeats the importance of love and that God is love (4:7, 8), he also reveals that God hates a certain type of love: love of the world (John 15:18–20). In this text, John expresses a particular form of the fourth test (i.e., the test of love). Positively, the Christian loves God and fellow Christians. Negatively, an absence of love for the world must habitually characterize the love life of those to be considered genuinely born again. “Love” here signifies affection and devotion. God, not the world, must have the first place in the Christian’s life (Matt. 10:37–39; Phil. 3:20). the world. This is not a reference to the physical, material world but the invisible spiritual system of evil dominated by Satan (see notes on 2 Cor. 10:3–5) and all that it offers in opposition to God, His Word, and His people (cf. 5:19; John 12:31; 1 Cor. 1:21; 2 Cor. 4:4; James 4:4; 2 Pet. 1:4). the love of the Father is not in him. Either one is a genuine Christian marked by love and obedience to God, or one is a non-Christian in rebellion against God, i.e., in love with and enslaved by the satanically controlled world system (Eph. 2:1–3; Col. 1:13; James 4:4). No middle ground between these two alternatives exists for someone claiming to be born again. The false teachers had no such singular love, but were devoted to the world’s philosophy and wisdom, thereby revealing their love for the world and their unsaved state (cf. Matt. 6:24; Luke 16:13; 1 Tim. 6:20; 2 Pet. 2:12–22).

2:16 all that is in the world. Cf. James 4:4. While the world’s philosophies and ideologies and much that it offers may appear attractive and appealing, that is deception. Its true and pervasive nature is evil, harmful, ruinous, and satanic. Its deadly theories are raised up against the knowledge of God and hold the souls of men captive (2 Cor. 10:3–5). lust. John uses the term negatively here for a strong desire for evil things. flesh. The term refers to the sin nature of man; the rebellious self dominated by sin and in opposition to God (Rom. 7:15–25; 8:2–8; Gal. 5:19–21). Satan uses the evil world system to incite the flesh. eyes. Satan uses the eyes as a strategic avenue to incite wrong desires (Josh. 7:20, 21; 2 Sam. 11:2; Matt. 5:27–29). Satan’s temptation of Eve involved being attracted to something beautiful in appearance, but the result was spiritual death (Gen. 3:6 “pleasant to the eyes”). the pride of life. The phrase has the idea of arrogance over one’s circumstances, which produced haughtiness or exaggeration, parading what one possessed to impress other people (James 4:16). not of the Father. The world is the enemy of the Christian because it is in rebellion and opposition against God and controlled by Satan (5:19; Eph. 2:2; 2 Cor. 4:4; 10:3–5). The 3 openings presented, if allowing access to sin, result in tragedy. Not only must the Christian reject the world for what it is but also for what it does.

2:17 the world is passing away. The Christian also must not love the satanic world system because of its temporary nature. It is in the continual process of disintegration, headed for destruction (Rom. 8:18–22). he who does the will of God abides forever. In contrast to the temporary world, God’s will is permanent and unchangeable. Those who follow God’s will abide as His people forever. While God offers eternal life to His children, the present age is doomed (cf. 1 Cor. 7:31; 2 Cor. 4:18).

2:18 the Antichrist. This is the first occurrence of the term “antichrist.” Its usage is found only in John’s epistles (4:3; 2 John 7). Here it is a proper name and refers to the coming final world ruler energized by Satan who will seek to replace and oppose the true Christ (Dan. 8:9–11; 11:31–38; 12:11; Matt. 24:15; 2 Thess. 2:1–12; see notes on Rev. 13:1–5; 19:20). many antichrists have come. While the term’s first occurrence refers to a particular person prophesied in Scripture, this one is plural and refers to many individuals. John uses the plural to identify and characterize the false teachers who were troubling John’s congregations because their false doctrine distorted the truth and opposed Christ (Matt. 24:24; Mark 13:22; Acts 20:28–30). The term, therefore, refers to a principle of evil, incarnated in men, who are hostile and opposed to God (cf. 2 Cor. 10:4, 5). John writes to expose the false teachers, the wolves in sheep’s clothing, who purvey damning lies (cf. Eph. 5:11). the last hour. The phrase refers to the “latter times” or “last days,” i.e., the time period between the first and second comings of Christ (1 Tim. 4:1; James 5:3; 1 Pet. 4:7; 2 Pet. 3:3; Jude 18).

2:19 They went out from us…none of them were of us. The first characteristic mentioned of antichrists, i.e., false teachers and deceivers (vv. 22–26), is that they depart from the faithful (see vv. 22, 23 for the second characteristic and v. 26 for the third). They arise from within the church and depart from true fellowship and lead people out with them. The verse also places emphasis on the doctrine of the perseverance of the saints. Those genuinely born again endure in faith and fellowship and the truth (1 Cor. 11:19; 2 Tim. 2:12). The ultimate test of true Christianity is endurance (Mark 13:13; Heb. 3:14). The departure of people from the truth and the church is their unmasking.

2:20, 21 Two characteristics mark genuine Christians in contrast to the antichrists. First, the Holy Spirit (“the anointing,” v. 27) guards them from error (cf. Acts 10:38; 2 Cor. 1:21). Christ as the Holy One (Luke 4:34; Acts 3:14) imparts the Holy Spirit as their illuminating guardian from deception. Second, the Holy Spirit guides the believer into knowing “all things” (John 14:26; 16:13). True Christians have a built-in lie detector and persevere in the truth. Those who remain in heresy and apostasy manifest the fact that they were never genuinely born again (cf. v. 19).

2:22, 23 denies the Father and the Son. A second characteristic of antichrists is that they deny the faith (i.e., sound doctrine). Anyone denying the true nature of Christ as presented in the Scripture is an antichrist (cf. 4:3; 2 Thess. 2:11). The denial of Christ also constitutes a denial of God Himself, who testified to His Son (5:9; John 5:32–38; 8:18).

2:24, 25 heard from the beginning. The gospel that cannot change. Let it remain, do not follow false teachers (cf. 2 Tim. 3:1, 7, 13; 4:3). Christian truth is fixed and unalterable (Jude 3). If we stay faithful to the truth, we continue to experience intimate communion with God and Christ and persevere to the full eternal life (cf. 5:11, 12).

2:26 A third characteristic of antichrists is that they try to deceive the faithful (cf. also 1 Tim. 4:1).

2:27 anointing. See note on vv. 20, 21. John is not denying the importance of gifted teachers in the church (1 Cor. 12:28; Eph. 4:11) but indicates that neither those teachers nor those believers are dependent on human wisdom or the opinions of men for the truth. God’s Holy Spirit guards and guides the true believer into the truth (see vv. 20, 21). If God is true (cf. 2 Chr. 15:3; Jer. 10:10; John 17:3; 1 Thess. 1:9) and Christ is the truth (cf. John 14:6), so is the Holy Spirit (cf. 5:6; John 15:26; 16:13). abide in Him. In response to such deceivers, the task of the genuine believer is to “walk in the truth,” i.e., persevere in faithfulness and sound doctrine (see vv. 20–21; 2 John 4; 3 John 4).

2:28—3:3 This section deals with the “purifying hope” of every Christian, i.e., the return of Christ. John uses this purifying hope to reiterate and elaborate on the moral test (love and obedience) of a true Christian. The hope of Christ’s return has a sanctifying effect on moral behavior. In anticipation of Christ’s return and reward (cf. 1 Cor. 3:10–17; 4:1–5; 2 Cor. 5:9, 10; Rev. 22:12), a genuine Christian walks in holiness of life. Those who do not evidence such behavior manifest an unsaved life. In these 5 verses, John has given 5 features of the believer’s hope.

2:28 abide in Him. John repeats his emphasis on abiding (v. 27) to introduce it as the first feature of the believer’s hope in 2:28—3:3. Whenever John refers to abiding he is referring to persevering in the faith of salvation, which is evidence of being a true believer (John 15:1–6). The hope of Christ’s return produces the effect of continual abiding in every true believer as they long for the glorious future prepared for them. Paul called it “loving His appearing” (2 Tim. 4:8) and said those who do that are the ones who will be crowned with eternal righteousness in heaven. Abiding signifies a permanent remaining in Christ and guarantees the believer’s hope. Those who truly abide continue in the faith and in fellowship with the saints (v. 19). In contrast to v. 27 (“you will abide”), however, he commands (imperative) believers to abide. The command signals that abiding is not passive; continual, active abiding must be pursued by every genuine believer (Phil. 2:12). Salvation is eternal because of the Lord’s side—He holds us (cf. John 6:37–44) and because of our side—we persevere in faith and obedience (cf. John 8:31, 32). It is not unlike salvation in which God sovereignly saves, but not apart from personal faith from the one He saves. Or in the case of sanctification, God conforms us to His Son but not apart from obedience. The NT is rich with statements about God’s work and the work of the believer. Paul said it well in Col. 1:29. when He appears. This refers especially to the Rapture and gathering of the church (cf. John 14:1–6; 1 Cor. 15:51–54; 1 Thess. 4:13–18) and the Judgment Seat of Christ to follow (cf. 1 Cor. 4:5; 2 Cor. 5:9, 10). confidence…not be ashamed before Him. The word “confidence” means “outspokenness” or “freedom of speech.” Those who are saved will have confidence at Christ’s coming because they will be blameless in holiness based on abiding in Christ (Eph. 5:27; Col. 1:22; 1 Thess. 3:13; 5:23). In contrast, there will be many, like the soils in Matthew 13, who are temporary look-alike believers (see 13:20–22; cf. John 8:31), who did not believe, who did not persevere in abiding, and consequently, face only shame at His appearance.

2:29 everyone who practices righteousness is born of Him. This is the second feature of the believer’s hope in 2:28—3:3. The hope of Christ’s return not only sustains faith (v. 28), but makes righteousness a habit. The term for “born” is the same verb used in John 3:7 where Jesus told Nicodemus that he must be “born” again. Those truly born again as God’s children have their heavenly Father’s righteous nature (1 Pet. 1:3, 13–16). As a result, they will display characteristics of God’s righteousness. John looks from effect (righteous behavior) to cause (being truly born again) to affirm that righteous living is the proof of being born again (James 2:20, 26; 2 Pet. 3:11).

1 John 3

3:1 what manner of love the Father has bestowed on us. This outburst of wonder introduces the third feature of the believer’s hope in 2:28—3:3. The believer’s hope is strengthened by the fact that God’s love initiated his salvation (Eph. 1:3–6). Christ’s return will unite the believer with the heavenly Father who loves His child with an immeasurable love. John expresses utter astonishment at God’s love for believers in making them His children (Rom. 8:17). Therefore the world does not know us. The real aliens in the world are not extra-terrestrials but Christians. Having been born again, given a new nature of heavenly origin, Christians display a nature and lifestyle like their Savior and heavenly Father; a nature totally foreign (other worldly) to the unsaved (1 Cor. 2:15, 16; 1 Pet. 4:3, 4). No wonder Scripture describes Christians as “pilgrims,” “sojourners,” and “strangers” (Heb. 11:13; 1 Pet. 1:1; 2:11). The Lord Jesus was unearthly in origin, and so are those born again. Our true transformed lives have not yet been manifested (see notes on Rom. 8:18–24).

3:2 now we are children of God. Everyone who exercises genuine saving faith becomes a child of God at the moment of belief (John 1:12; Rom. 8:16; 2 Pet. 1:4), though the truly heavenly, divine life in that person (cf. Eph. 4:24; Col. 3:10) will not be revealed until Jesus appears (see note on Rom. 8:19). In the meantime, the Holy Spirit is working into us the image of Christ (see note on 2 Cor. 3:18). we shall be like Him. This phrase introduces the fourth feature of the believer’s hope in 2:28—3:3. When Christ returns He shall conform every believer to His image, i.e., His nature. A tension exists between the first part of the verse (“now we are children”) and the latter part (“we shall be like Him”). Such tension finds resolution in the solid hope that at Christ’s return the believer shall experience ultimate conformity to His likeness (see notes on Rom. 8:29; 1 Cor. 15:42–49; Phil. 3:21). The glorious nature of that conformity defies description, but as much as glorified humanity can be like incarnate deity, believers will be, without becoming deity.

3:3 purifies himself, just as He is pure. This is the key verse to 2:28—3:3 and introduces the fifth feature of the believer’s hope in this section. Living in the reality of Christ’s return makes a difference in a Christian’s behavior. Since Christians someday will be like Him, a desire should grow within the Christian to become like Him now. That was Paul’s passion, expressed in Phil. 3:12–14 (see notes there). That calls for a purifying of sin, in which we play a part (see notes on 2 Cor. 7:1; 1 Tim. 5:22; 1 Pet. 1:22).

3:4–24 The primary aim of this section is to combat false teachers who are corrupting the fundamentals of the faith. These verses further amplify, reiterate and emphasize the moral test already presented by John (see 2:3–6, 7–11). Verses 4–10 convey that genuine believers practice righteousness, while vv. 11–24 relate that genuine believers practice love toward fellow believers. John was very concerned that Christians know how to tell the true from the false; the genuine from the artificial; true believers from false ones. He presents tests here and throughout this letter to help determine the validity of anybody’s claim to be a Christian.

3:4–10 These verses deal with the Christian’s incompatibility with sin. The false teachers that John combated, because of their gnostic-like concepts (see Introduction: Background and Setting), discounted the significance of sin and the need for obedience. Because of their philosophical dualism, they viewed matter as inherently bad, and as a result, any sins committed in the physical realm as inconsequential. In this section, John gives 4 reasons why true Christians cannot habitually practice sin (John 8:31, 34–36; Rom. 6:11; 2 John 9).

3:4 commits sin. The verb, “commits,” in the Gr. conveys the idea of making sin a habitual practice. Although genuine Christians have a sin disposition (1:8), and do commit and need to confess sin (1:9; 2:1), that is not the unbroken pattern of their lives. A genuinely born again believer has a built-in check or guard against habitual sinning due to a new nature (“born of God”—v. 9; Rom. 6:12). sin is lawlessness. The first reason why Christians cannot practice sin is because sin is incompatible with the law of God which they love (Ps. 119:34, 77, 97; Rom. 7:12, 22). The term “lawlessness” conveys more than transgressing God’s law. It conveys the ultimate sense of rebellion, i.e., living as if there was no law or ignoring what laws exist (James 4:17).

3:5 He was manifested to take away our sins. A second reason why Christians cannot practice sin is because it is incompatible with the work of Christ. Christ died to sanctify (i.e., make holy) the believer (2 Cor. 5:21; Eph. 5:25–27). To sin is contrary to Christ’s work of breaking the dominion of sin in the believer’s life (Rom. 6:1–15).

3:6 does not sin. Like the phrase “commits sin” of verse 4, the sense conveyed here is the idea of habitual, constant sinning. Whoever sins has neither seen Him nor known Him. If no check against habitual sin exists in someone who professes to be a Christian, John’s pronouncement is absolutely clear—salvation never took place.

3:7 let no one deceive you. The word “deceive” means “to be led astray.” Since false teachers were attempting to pervert the fundamentals of the faith, the possibility existed that some Christians might be fooled into accepting what they were advocating. To prevent this deception from occurring, John repeatedly emphasized the basics of Christianity, e.g., the need for obedience, the need for love, and the need for a proper view of Christ (see Introduction: Historical and Theological Themes). practices righteousness. The genuine believer’s habitual lifestyle of righteousness stands in sharp contrast to those false teachers who practiced sin (cf. vv. 4, 6). Since Christ died on the cross to transform sinners, those truly born again have replaced the habit of sin with the habit of righteous living (Rom. 6:13, 14). just as He is righteous. Those who are truly born again reflect the divine nature of the Son. They behave like Him, manifesting the power of His life in them (Gal. 2:20).

3:8 He who sins. This phrase means “who habitually practice sin” (see notes on vv. 4, 6). of the devil. The phrase gives the source of the false teachers’ actions. The term “devil” means “accuser” or “slanderer.” Not only does Satan (“adversary”) oppose God and His plan, but he is the originator and instigator of sin and rebellion against God and His law (v. 4; see notes on Eph. 6:10–17). Therefore, all the unsaved are under the diabolic influence of Satan. Their sinful lifestyle reflects their satanic origin (see note on Eph. 2:1). John contrasts the children of God with the children of Satan in terms of their actions. While those who are truly born again reflect the habit of righteousness, Satan’s children practice sin. from the beginning. Since Satan was originally created as perfect and only later rebelled against God (Is. 14:12–14; Ezek. 28:12–17), John probably means the moment of his rebellion against God, the beginning of his rebellious career. Since sin characterizes him completely, so everyone characterized by sin must derive from him (cf. John 8:44). For this purpose…that He might destroy. A third reason why Christians cannot practice sin is because Christ came to destroy the works of the arch-sinner, Satan. The devil is still operating, but he has been defeated and in Christ we escape his tyranny. The day will come when all of Satan’s activity will cease in the universe and he will be sent to hell forever (Rev. 20:10). works of the devil. This summarizes a variety of the devil’s activities: sin, rebellion, temptation, ruling the world, persecution and accusation of saints, instigation of false teachers, power of death (e.g., Luke 8:12; John 8:44; Acts 5:3; 1 Cor. 7:5; 2 Cor. 4:4; Eph. 6:11, 12; 1 Thess. 2:18; Heb. 2:14; Rev. 12:10).

3:9 The fourth reason why Christians cannot practice sin is because it is incompatible with the ministry of the Holy Spirit, who has imparted a new nature to the believer (John 3:5–8). born of God. John wrote here of the new birth (John 3:7). When people become Christians, God makes them new creatures with new natures (2 Cor. 5:17). Believers have God’s characteristics because they have been born into God’s family. This new nature exhibits the habitual character of righteousness produced by the Holy Spirit (Gal. 5:22–24). John repeats this phrase twice for emphasis. His seed. The new birth involves the acquisition of a seed, which refers to the principle of life of God imparted to the believer at salvation’s new birth. John uses this image of a planted seed to picture the divine element involved in being born again. See notes on 1 Pet. 1:23–25. remains. The word conveys the idea of the permanence of the new birth which cannot be reversed, for those who are truly born again are permanently transformed into a new creation (2 Cor. 5:17; Gal. 6:15; Eph. 2:10). he cannot sin. This phrase once again conveys the idea of habitual sinning (see vv. 4, 6).

3:10 This summary verse is the key to vv. 4–10. Only two kinds of children exist in the world: children of God and children of Satan. No one can belong to both families simultaneously. Either one belongs to God’s family and exhibits His righteous character or one belongs to Satan’s family and exhibits his sinful nature.

3:10b he who does not love his brother. This phrase introduces the readers to the second aspect of the moral test, i.e., the test of love (as in 2:7–11). John develops this thought through vv. 11–24. The false teachers not only had an erroneous view of Christ’s nature and displayed disobedience to God’s commands, but they also displayed a distinct lack of love for true believers, who rejected their heretical teaching.

3:11–24 John elaborates on the love life of genuine believers. For those who are truly born again, love is an indispensable characteristic. The new nature or “seed” (v. 9) that God imparts not only exhibits holiness but also love as a habitual characteristic (John 13:35; Rom. 5:5; 1 Thess. 4:9). Those who practice love give proof of the new birth. Those who do not have never been born again.

3:11 from the beginning. Since the beginning of gospel proclamation, love has been a central theme of Christianity (see notes on 1:1; 2:7). John emphasizes what they heard “from the beginning” (1:1; 2:7, 24) to emphasize that the false teachers were preventing that which God, through the apostles, proclaimed. we should love one another. This phrase highlights the habit of love displayed by those possessing the new nature. Love is not merely an optional duty for someone claiming to be a Christian, but proof positive that one truly has been born again (John 15:12; 1 Pet. 1:22, 23).

3:12–24 As noted throughout this epistle, John often repeated the same truths, expanding on them to allow his readers to hear them in new and fresh ways. Each time he presents the same truths in “new” packages, which expand on a particular aspect of their significance or approach the subject from a slightly different angle. Verses 12–17 address the characteristic lack of love displayed by the children of the devil, while in vv. 18–24 he talks about the characteristics of love displayed by the children of God (see note on v. 10).

3:12 Cain. Scripture presents Cain outwardly as a God-worshiper who even offered sacrifice (Gen. 4:3–5). Cain’s murderous actions, however, revealed that inwardly he was a child of the Devil (cf. John 8:44). who was of the wicked one and murdered his brother. In vv. 12–17, John presents the first of three behaviors of the devil’s children manifesting their lack of love—murder, the ultimate expression of hate. his works were evil. Cain’s offering was not acceptable because he was sinful (cf. Gen. 4:5). Jealousy was behind his hate and murder, as in the case of the religious leaders who had Christ executed.

3:13 the world hates you. History is filled with stories of the persecution of the saints by the world (Heb. 11:36–40). This does not surprise believers because hateful Satan is their father (v. 10).

3:14 passed from death to life, because we love. Becoming a Christian is a resurrection from death to life, and a turning of hate to love (cf. Gal. 5:6, 22). A lack of love indicates that one is spiritually dead. Love is the sure test of whether someone has experienced the new birth or is still in the darkness of spiritual death (2:9, 11). abides in death. Someone who is characterized by hate has never experienced the new birth.

3:15 Whoever hates his brother is a murderer. John presents the second of 3 characteristics of the devil’s children with respect to their lack of love. Hatred is spiritually the same as murder in the eyes of God, i.e., the attitude is equal to the act. Hate is the seed that leads to murder, as seen in the example of the hatred of Cain for Abel that resulted in murder (see notes on Matt. 5:20–22; cf. Gal. 5:19–21; Rev. 22:15).

3:16 By this we know love. With this phrase, John introduces the standard of love that is reflected in genuine Christianity. It becomes the measuring stick for every expression of love (see v. 18). John presents the third characteristic of Satan’s children in terms of their lack of love. Satan’s children are marked by indifference toward others’ needs (see also vv. 12, 15). He laid down His life for us. This expression is unique to John (John 10:11, 15, 17, 18; 13:37, 38; 15:13) and speaks of divesting oneself of something. Christian love is self-sacrificing and giving. Christ’s giving up His life for believers epitomized the true nature of Christian love (John 15:12, 13; Phil. 2:5–8; 1 Pet. 2:19–23). we also ought to lay down our lives for the brethren. God calls Christians to that same standard of love for one another as He had for us (see v. 16a).

3:17 whoever has this world’s goods…and shuts up his heart. True love is not limited to supreme sacrifices (v. 16), but shows up in lesser ones. Genuine Christian love expresses itself in sacrificial giving to other Christians’ needs (i.e., “his brother”). It is a practical love that finds motivation in helping others (1 Tim. 6:17–19; Heb. 13:16; James 2:14–17). Where it does not exist, it is questionable that God’s love is present. If that is so, it is also questionable whether the person is the Lord’s child (v. 14).

3:18 in word or in tongue…in deed and in truth. Claiming to love is not enough. Love is not sentiment, but deeds.

3:19 by this we know. A lifestyle of love in action is the demonstrable proof of salvation (see v. 16). shall assure our hearts before Him. John gives 3 benefits of love for the true Christian. The first benefit is assurance of salvation since love in action is the test of Christian profession (cf. 4:7; John 13:34, 35).

3:20 if our heart condemns us, God is greater. God knows those who are truly His (2 Tim. 2:19) and wants to assure His own of their salvation. Although Christians may have insecurities and doubts about salvation, God does not condemn them (Rom. 8:1). Displaying love as a pattern of life is the proof that believers stand uncondemned before God.

3:21 confidence toward God. Love banishes self-condemnation. When a Christian recognizes in his life the manifestation of love in deeds and actions, it results in confidence about his relationship with God.

3:22 The second benefit of love is answered prayer (see v. 19). Since love is the heart of obedience to the law (cf. Matt. 22:37–40; Rom. 13:8–10), its presence in a life evidences submission to God which He blesses by answered prayers.

3:23, 24 Cf. 4:13. These verses again repeat the 3 features of this epistle—believing, loving, and obeying—which are the major evidences of true salvation. The third benefit of love is the abiding presence and empowering of the Holy Spirit.

1 John 4

4:1–6 John turns from the importance of love to the importance of belief in God’s truth. He focuses once again on the doctrinal test and emphasizes the need to obey sound teaching (Matt. 24:11; 2 Pet. 2:2, 3; Jude 3). Scripture presents stern warnings against false doctrine. From his temptation of Eve on, Satan has sought to distort and deny God’s Word (Gen. 3:1–5). He is the ultimate demonic source behind all false teachers and false doctrine (2 Cor. 11:13, 14). In this section, John gives two doctrinal tests to determine truth from error and false teachers from true teachers.

4:1 do not believe every spirit. The mention of the Holy Spirit in 3:24 prompts John to inform his readers that other spirits exist, i.e., demonic spirits, who produce false prophets and false teachers to propagate their false doctrine (see notes on 1 Tim. 4:1, 2). Christians are to have a healthy skepticism regarding any teaching, unlike some among John’s congregations who were too open minded to anyone claiming a new teaching regarding the faith. Christians are to be like the Bereans who, as students of the Word, examined the Scriptures to determine truth and error (Acts 17:11, 12). test. The word “test” is a metallurgist’s term used for assaying metals to determine their purity and value. Christians must test any teaching with a view to approving or disapproving it (see notes on 1 Thess. 5:20–22), rigorously comparing any teaching to the Scripture. the spirits…many false prophets. By juxtaposing “spirits” with “false prophets” John reminds his readers that behind human teachers who propagate false doctrine and error are demons inspired by Satan (see notes on 1 Thess. 5:20–22; cf. Acts 20:28–30). Human false prophets and teachers are the physical expressions of demonic, spiritual sources (Matt. 7:15; Mark 13:22).

4:2 By this you know the Spirit of God. John gives a measuring stick to determine whether the propagator of the message is a demon spirit or the Holy Spirit. Jesus Christ has come in the flesh. This is the first test of a true teacher: they acknowledge and proclaim that Jesus is God incarnate in human flesh. The Gr. construction does not mean that they confess Christ as having come to earth, but that they confess that He came in the flesh to the earth, i.e., His human body was physically real. Both the full humanity and full deity of Jesus must be equally maintained by the teacher who is to be considered genuinely of the Spirit. The Holy Spirit testifies to the true nature of the Son, while Satan and his forces distort and deny that true nature. John accentuates the crucial importance of sound doctrine expressed in God’s Word as the only absolute and trustworthy standard (cf. Is. 8:20).

4:3 the spirit of the Antichrist. These false teachers who denied the true nature of the Son (see Introduction: Background and Setting) are to be identified among the antichrists in 2:28, 29 (2 John 7). The same demonic deception that will work to produce the final world ruler (see notes on Rev. 13:1–8) who rules as the false Christ is always actively seeking to distort Jesus Christ’s true nature, perverting the gospel. The final Antichrist will not be something new, but will be the ultimate embodiment of all the antichrist spirits that have perverted truth and propagated satanic lies since the beginning. This is similar to 2 Thess. 2:3–8, where the man of lawlessness (Antichrist) is still to be revealed, but the mystery of lawlessness is already at work.

4:4 He who is in you is greater. Believers need to be aware and alert to false teaching, but not afraid, since those who have experienced the new birth with its indwelling of the Holy Spirit have a built-in check against false teaching (cf. 2:20, 27). The Holy Spirit leads into sound doctrine for genuine Christians evidencing that salvation has actually occurred (cf. Rom. 8:17). True believers have nothing to fear, for even Satan’s hosts with their perversions can’t take them out of the Lord’s hand. Here, as in 2:18–27, protection against error or victory over it are guaranteed by sound doctrine and the indwelling Holy Spirit who illumines the mind.

4:5, 6 they speak as of the world…He who knows God hears us. John gives the second test of a true teacher: they speak God’s word, following apostolic doctrine.

4:6 By this we know the spirit of truth and the spirit of error. The OT and NT are the sole standards by which all teaching is to be tested. In contrast, demonically inspired teachers either reject the teaching of God’s Word or add elements to it (2 Cor. 4:2; Rev. 22:18, 19).

4:7–21 True to his pattern to develop the same subjects, each time broadening, expanding, and enhancing their significance, John returns once again to the moral test of love. These verses constitute one long unit describing what perfect love is and that it is available to men. In John’s third and last discussion of love in this letter (see also 2:7–11; 3:10–14), he gives 5 reasons why Christians love.

4:7, 8 love is of God…God is love. John introduces the reader to the first of 5 reasons why Christians love: because God is the essence of love. The gnostics believed that God was immaterial spirit and light, but never defined the source of love as coming from His inmost being. As He is spirit (John 4:24), light (1:5), and a consuming fire (Heb. 12:29), so He is love. Love is inherent in all He is and does. Even His judgment and wrath are perfectly harmonized with His love.

4:7 let us love one another. This phrase in v. 7 is the key to the entire section (see v. 21). The original conveys the idea of making sure that love is a habitual practice. He has already written that those who are truly born again do exhibit the characteristic habit of love (cf. 2:10, 11; 3:14). everyone who loves is born of God. Those who are born again receive God’s nature (cf. 2 Pet. 1:4). Since God’s nature exhibits love as a chief characteristic (see also v. 8), God’s children will also reflect that love.

4:8 He who does not love does not know God. Someone may profess to be a Christian but only those who display love like their heavenly Father actually possess His divine nature and are truly born again.

4:9 John introduces the reader to the second of 5 reasons why Christians love: to follow the supreme example of God’s sacrificial love in sending His Son for us. The judgment of sin on the cross was the supreme example of God’s love, for He poured out His wrath on His beloved Son in place of sinners (John 3:14–16; Rom. 5:8; 2 Cor. 5:21; Eph. 5:1, 2; see note on Titus 3:4). only begotten. Over half of the NT’s uses of this term are by John (e.g., John 1:14, 18; 3:16, 18). John always uses it of Christ to picture His unique relationship to the Father, His pre-existence, and His distinctness from creation. The term emphasizes the uniqueness of Christ, as the only one of His kind. It was He whom the Father sent into the world as the greatest gift ever given (John 17:3; 2 Cor. 8:9) so that we might have life eternal (cf. John 3:14, 15, 12:24).

4:10 propitiation for our sins. For the word’s meaning, see note on 2:2. Hebrews 9:5 translates a form of this word as “the mercy seat.” Christ lit. became our mercy seat like the one in the Holy of Holies, where the High-Priest splattered the blood of the sacrifice on the Day of Atonement (Lev. 16:15). Christ did this when His blood, spilled on behalf of others, satisfied the demands of God’s holy justice and wrath against sin.

4:11 God’s sending His Son gives Christians not only salvation privilege, but obligation to follow this pattern of sacrificial love. Christian love must be self-sacrificing like God’s love.

4:12 John introduces the reader to the third of 5 reasons why Christians love: because love is the heart of Christian witness. Nobody can see God loving since His love is invisible. Jesus no longer is in the world to manifest the love of God. The only demonstration of God’s love in this age is the church. That testimony is critical (John 13:35; 2 Cor. 5:18–20). John’s argument in vv. 7–12 can be summed up as: love originated in God, was manifested in His Son, and demonstrated in His people.

4:13–16 John introduces the reader to the fourth of 5 reasons why Christians love: because love is the Christian’s assurance (see notes on 3:16–23).

4:15 Whoever confesses. See note on v. 2. This refers to the doctrinal test (cf. vv. 1–6; 1:1–4; 2:23).

4:17–20 John introduces the reader to the fifth reason why Christians love: because love is the Christian’s confidence in judgment (see notes on 3:16–23).

4:17 Love…perfected among us. He is not suggesting sinless perfection, but rather mature love marked by confidence in the face of judgment. Confidence is a sign that love is mature. as He is, so are we. Jesus was God’s Son in whom He was well pleased on earth; we also are God’s children (3:11) and the objects of His gracious goodness. If Jesus called God Father, so may we, since we are accepted in the Beloved (Eph. 1:6). In v. 18, the same truth is stated negatively. The love that builds confidence also banishes fears. We love God and reverence Him, but we do not love God and come to Him in love, and at the same time, hide from Him in terror (cf. Rom. 8:14, 15; 2 Tim. 1:7). Fear involves torment or punishment, a reality the sons of God will never experience, because they are forgiven.

4:21 This verse summarizes chap. 4. One cannot love God without first loving his fellow believer. A claim to love God is a delusion if not accompanied by unselfish love for other Christians.

1 John 5

5:1–5 John introduces the subject of the victorious life. While the Bible uses many terms to describe what Christians are (e.g., believers, friends, brothers, sheep, saints, soldiers, witnesses, etc.), John highlights one particular term in this chapter: the overcomer (see note on v. 4 for the meaning of the term). Of the 24 times the word occurs in the NT, John uses it 21 times (cf. also Rev. 2:7, 11, 17; 2:26; 3:5, 12, 21). Several different forms of this term appear in these verses to emphasize the victorious nature of the believer.

5:1 Whoever believes. Saving faith is the first characteristic of an overcomer. The term “believes” conveys the idea of continuing faith, making the point that the mark of genuine believers is that they continue in faith throughout their life. Saving belief is not simply intellectual acceptance, but whole-hearted dedication to Jesus Christ that is permanent. Jesus is the Christ. The object of the believer’s faith is Jesus, particularly that He is the promised Messiah or “Anointed One” whom God sent to be the Savior from sin. Whoever places faith in Jesus Christ as the only Savior has been born again and, as a result, is an overcomer (v. 5). born of God. This is a reference to the new birth and is the same word that Jesus used in John 3:7. The tense of the Gr. verb indicates that ongoing faith is the result of the new birth and, therefore, the evidence of the new birth. The sons of God will manifest the reality that they have been born again by continuing to believe in God’s Son, the Savior. The new birth brings us into a permanent faith relationship with God and Christ. everyone who loves Him who begot also loves him who is begotten of Him. Love is the second characteristic of the overcomer. The overcomer not only believes in God, but loves both God and fellow believers. The moral test is again in view.

5:2, 3 keep His commandments. John repeats this phrase twice in these two verses. Obedience is the third characteristic of an overcomer. In these 5 verses, John weaves faith, love, and obedience all together inextricably. They exist mutually in a dynamic relationship i.e., as the genuine proof of love is obedience, so the genuine proof of faith is love. The word “keep” conveys the idea of constant obedience (cf. John 8:31, 32; 14:15, 21; 15:10).

5:3 His commandments are not burdensome. For example, in contrast to the burdensome man-made religious traditions of the Jewish leaders (Matt. 23:4), the yoke of Jesus is easy and the burden light (Matt. 11:30).

5:4 overcomes. John clearly defines who these overcomers are: they are all who believe that Jesus is God’s Son, and all that means. The overcomers are believers—all of them (cf. 2:13). The word for “overcomer” comes from a Gr. word meaning “to conquer,” “to have victory,” “to have superiority” or “conquering power.” The word reflects a genuine superiority that leads to overwhelming success. The victory is demonstrable; it involves overthrowing an enemy so that the victory is seen by all. Jesus also used this word to describe Himself (John 16:33). Because of believers’ union with Christ, they too partake in His victory (Rom. 8:37; 2 Cor. 2:14). The word “overcomes” in the original language conveys the idea that the believer has continual victory over the world.

5:4, 5 the world. Satan’s worldwide system of deception and wickedness. See notes on 2:15. Through Christ and His provision of salvation, the believer is a victor (v. 5) over the invisible system of demonic and human evil that Satan operates to capture men’s souls for hell. John repeats the reference to overcoming the world 3 times—to press it home. our faith…he who believes. Faith in Jesus Christ and dedication of one’s life to Him make one an overcomer. John repeats the truth for emphasis.

5:6–12 The term “witness” is the theme of this section. The passage concerns the witness or testimony of God and the Spirit to the world regarding the great truth of the deity of Jesus Christ. The previous passage (5:1–5) described overcomers as those who believed in Jesus as Lord and Savior, and here John presents God’s own testimony to confirm that Jesus is the Christ (John 5:31–37; 8:13–18). He gives two kinds of testimony: external (vv. 6–9) and internal (vv. 10–12).

5:6 water and blood. Water and the blood constitute external, objective witnesses to who Jesus Christ is. They refer to Jesus’ baptism (water) and death (blood). John combats the dualism of false teachers who asserted that “Christ-spirit” departed from the man Jesus just prior to His death on the cross (see Introduction: Background and Setting). John writes to show that God has given testimony to the deity of Jesus through both His baptism and death. bears witness. Both the verb “bear witness” and the noun “testimony” come from the same Gr. word and are used a total of 9 times in this section. The basic meaning is “someone who has personal and immediate knowledge of something.” the Spirit is truth. John no longer stresses apostolic testimony (1:1–4; 4:14) but writes of the testimony of God that comes through the Holy Spirit. Since the Spirit of God cannot lie, His testimony is sure.

5:7 three that bear witness. The OT law required “the testimony of two or three witnesses” to establish the truth of a particular matter (Deut. 17:6; 19:15; cf. John 8:17, 18; 1 Tim. 5:19).

5:7, 8 in heaven: the Father, the Word, and the Holy Spirit… three that bear witness on earth. These words are a direct reference to the Trinity and what they say is accurate. External manuscript evidence, however, is against them being in the original epistle. They do not appear in any Gr. mss. dated before ca. tenth century A.D. Only 8 very late Gr. mss. contain the reading, and these contain the passage in what appears to be a translation from a late recension of the Latin Vulgate. Furthermore, 4 of those 8 mss. contain the passage as a variant reading written in the margin as a later addition to the manuscript. No Greek or Latin Father, even those involved in Trinitarian controversies, quotes them; no ancient version except the Latin records them (not the Old Latin in its early form or the Vulgate). Internal evidence also militates against their presence, since they disrupt the sense of the writer’s thoughts. Most likely, the words were added much later to the text. There is no verse in Scripture which so explicitly states the obvious reality of the Trinity, although many passages imply it strongly. See 2 Cor. 13:14.

5:8 the Spirit, the water, and the blood. At the baptism of Jesus, the Father and the Spirit testified to the Son (see Matt. 3:16, 17). The death of Jesus Christ also witnessed to who He was (Matt. 27:54; Heb. 9:14). The Holy Spirit testified throughout Jesus’ life as to His identity (Mark 1:12; Luke 1:35; Acts 10:38).

5:10 has the witness in himself. John writes of the internal subjective witness to the Son within the believer’s heart (Rom. 8:15, 16; Gal. 4:6). made Him a liar. If someone refuses the testimony of God regarding His Son, such rejection is the ultimate form of blasphemy for it is tantamount to calling God a liar (Titus 1:2; Heb. 6:18).

5:11, 12 This summarizes the blessing of the believer’s subjective witness—the very life that we possess in Christ expressed in the grace and power He provides all the time. It is the very experience of knowing Christ in one’s life. Life is only in Him, so it is impossible to have it without Him.

5:13–21 John concludes his letter with a discussion regarding 5 Christian certainties that constitute a powerful climax to the entire epistle. He accentuates their certainty by using the word “know” 7 times in this section.

5:13 These things. This has reference to all that John has written in his letter. that you may know that you have eternal life. Assurance of eternal life constitutes the first Christian certainty. While John wrote his gospel to bring unbelievers to faith (John 20:31), he wrote the epistle to give believers confidence that they possessed eternal life. The false brethren’s departure left John’s congregations shaken (2:19). He assured those who remained that since they adhered to the fundamentals of the faith (a proper view of Christ, obedience, love), their salvation was sure. eternal life. This does not refer primarily to a period of time but a person (v. 20; John 17:3). Eternal life is a relationship with the person of Jesus Christ and possessing His nature (as in vv. 11, 12).

5:14–17 Answered prayer is the second Christian certainty.

5:14 confidence. For the meaning of the term, see note on 3:21. Christians can know with absolute confidence that God answers prayer when they approach the throne of grace (Heb. 4:16). according to His will. This phrase constitutes a strategic key to answered prayer. To pray according to God’s will is to pray in accord with what He would want, not what we would desire or insist that He do for us (John 14:13, 14). John already specified that answered prayer also depends on obedience to God’s commandments and avoidance of sin (3:21; Ps. 66:18; John 15:7; 1 Pet. 3:7). Since genuine believers know God’s Word (i.e., His will) and practice those things that are pleasing to Him, they never insist on their own will, but supremely seek God’s desires (Matt. 26:39–42). He hears us. The word “hear” signifies that God always hears the prayers of His children (Ps. 34:15–17), but not always in the manner they were presented.

5:16, 17 John illustrates praying according to God’s will with the specific example of the “sin leading to death.” Such a sin could be any premeditated and unconfessed sin that causes the Lord to determine to end a believer’s life. It is not one particular sin like homosexuality or lying, but whatever sin is the final one in the tolerance of God. Failure to repent of and forsake sin may eventually lead to physical death as a judgment of God (Acts 5:1–11; 1 Cor. 5:5; 11:30). No intercessory prayer will be effective for those who have committed such deliberate high-handed sin, i.e., God’s discipline with physical death is inevitable in such cases as He seeks to preserve the purity of His church (see notes on 1 Cor. 5:5–7). The contrast to the phrase “there is sin leading to death” with “there is sin not leading to death” signifies that the writer distinguishes between sins that may lead to physical death and those that do not. That is not to identify a certain kind of mortal or non-mortal sin, but to say not all sins are so judged by God.

5:18 Victory over sin and Satan is the third Christian certainty (3:9; Rom. 6:15–22). himself. This word is not in the best manuscripts. The better reading in the original language is “keeps him,” referring to the fact that God protects the believer. wicked one. This is a reference to Satan. does not touch him. John uses this word only here and in John 20:17. The word suggests “to lay hold of” or “to grasp” in order to harm. Because the believer belongs to God, Satan must operate within God’s sovereignty and cannot function beyond what God allows, as in the example of Job (Job 2:5; Rom. 16:20). While Satan may persecute, tempt, test, and accuse the believer, God protects His children and places definite limits on Satan’s influence or power (2:13; John 10:28; 17:12–15).

5:19 we are of God. That Christians belong to God is the fourth Christian certainty. Only two types of people exist in the world according to John: children of God and children of Satan (see note on 3:10). One belongs either to God or to the evil world system that is Satan’s domain. Because the whole world belongs to Satan, Christians should avoid its contamination.

5:20 true. The word means “genuine” as opposed to what is false (cf. v. 21). God and eternal life. That Jesus Christ is the true God is the fifth Christian certainty. This verse constitutes the summation of John’s whole letter. The greatest certainty of all, the Incarnation, guarantees the certainty of the rest. This is the doctrinal foundation, out of which comes love and obedience.

5:21 keep yourselves from idols. John contrasts the term “idols” with “the true God” of v. 20. He has reference here to the false teachers that withdrew from the brotherhood with which they had been formerly associated (2:19). Their false beliefs and practices are the idols from which the readers are commanded to protect themselves. The false teachers upheld the world’s philosophy as superior to God’s revelation as demonstrated in their perversion of basic Christian teaching (faith, love, and obedience). In closing, John once again highlights the importance of adherence to the fundamentals of the faith.

1 John 1

1:1 a (John 1:1); 1 John 2:13, 14

1:1 b Luke 1:2; John 1:14

1:1 c 2 Pet. 1:16

1:1 d Luke 24:39; John 20:27

1:1 e (John 1:1, 4, 14)

1:2 f John 1:4; (1 John 3:5, 8; 5:20)

1:2 g Rom. 16:26; 1 Tim. 3:16

1:2 h John 21:24

1:2 i (John 1:1, 18; 16:28)

1:3 j John 17:21; 1 Cor. 1:9; 1 John 2:24

1:4 k John 15:11; 16:24; 1 Pet. 1:8

1:4 1 NU, M our

1:5 l John 1:19; 1 John 3:11

1:5 m (1 Tim. 6:16); James 1:17

1:6 n (John 8:12); 2 Cor. 6:14; (1 John 2:9–11)

1:7 o Is. 2:5

1:7 p (1 Cor. 6:11)

1:9 q Ps. 32:5; Prov. 28:13

1:9 r (Rom. 3:24–26)

1:9 s Ps. 51:2

1:10 t John 3:33; 1 John 5:10

1 John 2

2:1 a Rom. 8:34; 1 Tim. 2:5; Heb. 7:25; 9:24

2:2 b (Rom. 3:25); Heb. 2:17; 1 John 4:10

2:2 c John 1:29

2:4 d Rom. 3:4

2:5 e John 14:21, 23

2:5 f (1 John 4:12)

2:5 1 has been completed

2:6 g John 15:4

2:6 h Matt. 11:29; John 13:15; 15:10; 1 Pet. 2:21

2:7 i John 13:34; 1 John 3:11, 23; 4:21; 2 John 5

2:7 2 NU Beloved

2:7 3 NU omits from the beginning

2:8 j John 13:34; 15:12

2:8 k Rom. 13:12; Eph. 5:8; 1 Thess. 5:4

2:8 l (John 1:9; 8:12; 12:35)

2:9 m (1 Cor. 13:2); 1 John 3:14

2:10 n (1 John 3:14)

2:10 o 2 Pet. 1:10

2:11 p (1 John 2:9; 3:15; 4:20)

2:11 q John 12:35; 1 John 1:6

2:12 r (1 Cor. 6:11)

2:13 s John 1:1; Rev. 22:13

2:13 t (Rom. 8:15–17; Gal. 4:6)

2:14 u Eph. 6:10

2:15 v (Rom. 12:2); Gal. 1:4; James 1:27

2:15 w Matt. 6:24; James 4:4

2:16 x (Eccl. 5:10, 11)

2:17 y 1 Cor. 7:31; 1 Pet. 1:24

2:18 z John 21:5

2:18 a Rom. 13:11; 1 Tim. 4:1; Heb. 1:2; 1 Pet. 4:7

2:18 b 2 Thess. 2:3

2:18 c Matt. 24:5, 24; 1 John 2:22; 4:3; 2 John 7

2:18 d 1 Tim. 4:1

2:18 4 NU omits the

2:19 e Deut. 13:13

2:19 f Matt. 24:24

2:19 g 1 Cor. 11:19

2:20 h 2 Cor. 1:21; Heb. 1:9; 1 John 2:27

2:20 i Acts 3:14

2:20 j Prov. 28:5; (John 16:13); 1 Cor. 2:15, 16

2:20 5 NU you all know.

2:22 k 2 John 7

2:22 l 1 John 4:3

2:23 m John 15:23

2:23 n John 5:23

2:23 o 1 John 4:15; 5:1; 2 John 9

2:24 p 2 John 5, 6

2:24 q John 14:23; 1 John 1:3; 2 John 9

2:25 r John 3:14–16; 6:40; 17:2, 3; 1 John 1:2

2:26 6 lead you astray

2:27 s (John 14:16; 16:13); 1 John 2:20

2:27 t (Jer. 31:33)

2:27 u (John 14:16; 1 Cor. 2:12); 1 Thess. 4:9

2:27 7 NU omits will

2:28 v Eph. 3:12; 1 John 3:21; 4:17; 5:14

2:28 8 NU if

2:29 w Acts 22:14

2:29 x John 7:18; 1 John 3:7, 10

1 John 3

3:1 a (John 3:16; Eph. 2:4–7; 1 John 4:10)

3:1 b (John 1:12)

3:1 c John 15:18, 21; 16:3

3:1 1 NU adds And we are.

3:1 2 M you

3:2 d (Is. 56:5; Rom. 8:15, 16)

3:2 e (Rom. 8:18, 19, 23)

3:2 f Rom. 8:29; 2 Pet. 1:4

3:2 g (Ps. 16:11)

3:3 h 1 John 4:17

3:4 i Rom. 4:15; 1 John 5:17

3:5 j 1 John 1:2; 3:8

3:5 k (Is. 53:5, 6); John 1:29; (2 Cor. 5:21; Heb. 9:26)

3:5 l (2 Cor. 5:21); 1 John 2:29

3:8 m Matt. 13:38; John 8:44; 1 John 3:10

3:8 n Luke 10:18; (Heb. 2:14)

3:9 o John 1:3; 3:3; (1 John 2:29; 4:7; 5:1, 4, 18); 3 John 11

3:9 p 1 Pet. 1:23

3:11 q (John 13:34; 15:12); 1 John 4:7, 11, 21; 2 John 5

3:12 r Gen. 4:4, 8

3:13 s (John 15:18; 17:14)

3:14 3 NU omits his brother

3:15 t Matt. 5:21; John 8:44

3:15 u (Gal. 5:20, 21; Rev. 21:8)

3:16 v (John 3:16)

3:16 w John 10:11; 15:13; Gal. 2:20

3:17 x Deut. 15:7

3:18 y Ezek. 33:31

3:19 z John 18:37

3:19 4 NU shall know

3:19 5 persuade, set at rest

3:20 a (1 Cor. 4:4, 5)

3:21 b (Heb. 10:22; 1 John 2:28; 5:14)

3:22 c Ps. 34:15; (John 15:7); 1 John 5:14, 15

3:22 d John 8:29; Heb. 13:21

3:23 e Matt. 22:39

3:23 6 M omits us

3:24 f John 14:23

3:24 g John 14:21; 17:21

3:24 h John 14:17; Rom. 8:9, 14, 16; 1 Thess. 4:8; 1 John 4:13

1 John 4

4:1 a 1 Cor. 14:29

4:1 b Matt. 24:5

4:2 c (Rom. 10:8–10); 1 Cor. 12:3; 1 John 5:1

4:3 1 NU omits that

4:3 2 NU omits Christ has come in the flesh

4:4 d John 14:30; 16:11

4:5 e John 3:31

4:5 f John 15:19; 17:14

4:6 g (1 Cor. 2:12–16)

4:7 h 1 John 3:10, 11, 23

4:7 i 1 Thess. 4:9; (1 John 3:14)

4:9 j Rom. 5:8

4:9 k Is. 9:6, 7; John 3:16

4:10 l Titus 3:5

4:10 m 1 John 2:2

4:11 n Matt. 18:33

4:12 o John 1:18; 1 Tim. 6:16; 1 John 4:20

4:13 p John 14:20

4:14 q John 1:14

4:14 r John 3:17; 4:42; 1 John 2:2

4:15 s (Rom. 10:9); 1 John 3:23; 4:2; 5:1, 5

4:16 t (1 John 3:24)

4:16 u (John 14:23)

4:17 v (James 2:13); 1 John 2:28

4:19 w 1 John 4:10

4:19 3 NU omits Him

4:20 x (1 John 2:4)

4:20 y 1 Pet. 1:8; 1 John 4:12

4:20 4 NU he cannot

4:21 z Lev. 19:18; (Matt. 5:43, 44; 22:39); John 13:34

1 John 5

5:1 a 1 John 2:22; 4:2, 15

5:1 b John 1:13

5:2 c John 15:10; 2 John 6

5:3 d John 14:15; 2 John 6

5:3 e Mic. 6:8; Matt. 11:30; 23:4

5:4 f John 16:33

5:4 g 1 John 2:13; 4:4

5:4 1 M your

5:5 h 1 Cor. 15:57

5:6 i John 1:31–34; (Eph. 5:26, 27)

5:6 j (John 14:17)

5:7 k (John 1:1)

5:7 l John 10:30

5:7 2 NU, M omit the words from in heaven (v. 7) through on earth (v. 8). Only 4 or 5 very late mss. contain these words in Greek.

5:8 m John 15:26

5:9 n John 5:34, 37; 8:17, 18

5:9 o (Matt. 3:16, 17); John 5:32, 37

5:9 3 NU God, that

5:10 p (Rom. 8:16); Gal. 4:6; Rev. 12:17

5:10 q John 3:18, 33; 1 John 1:10

5:12 r (John 3:15, 36; 6:47; 17:2, 3)

5:12 4 Or the life

5:13 5 NU omits the rest of v. 13.

5:14 s (1 John 2:28; 3:21, 22)

5:16 t Job 42:8

5:16 u (Matt. 12:31)

5:16 v Jer. 7:16; 14:11

5:17 w 1 John 3:4

5:18 x (1 Pet. 1:23); 1 John 3:9

5:18 y James 1:27

5:18 6 guards

5:18 7 NU him

5:19 z John 12:31; 17:15; Gal. 1:4

5:20 a 1 John 4:2

5:20 b Luke 24:45

5:20 c John 17:3; Rev. 3:7

5:20 d Is. 9:6

5:20 e 1 John 5:11, 12

Introduction to Second John

Title

The epistle’s title is “2 John.” It is the second in a series of 3 epistles that bear the Apostle John’s name. Second and Third John present the closest approximation in the NT to the conventional letter form of the contemporary Greco-Roman world, since they were addressed from an individual to individuals. Second and Third John are the shortest epistles in the NT, each containing less than 300 Greek words. Each letter could fit on a single papyrus sheet (cf. 3 John 13).

Author and Date

The author is the Apostle John. He describes himself in 2 John 1 as “The Elder” which conveys the advanced age of the apostle, his authority, and status during the foundational period of Christianity when he was involved with Jesus’ ministry. The precise date of the epistle cannot be determined. Since the wording, subject matter, and circumstances of 2 John closely approximate 1 John (v. 5 [cf. 1 John 2:7; 3:11]; v. 6 [cf. 1 John 5:3]; v. 7 [cf. 1 John 2:18–26]; v. 9 [cf. 1 John 2:23]; v. 12; [cf. 1 John 1:4]), most likely John composed the letter at the same time or soon after 1 John, ca. A. D. 90–95, during his ministry at Ephesus in the latter part of his life.

Background and Setting

Second John deals with the same problem as 1 John (see Introduction to 1 John: Background and Setting). False teachers influenced by the beginnings of Gnostic thought were threatening the church (v. 7; cf. 1 John 2:18, 19, 22, 23; 4:1–3). The strategic difference is that while 1 John has no specific individual or church specified to whom it was addressed, 2 John has a particular local group or house-church in mind (v. 1).

The focus of 2 John is that the false teachers were conducting an itinerant ministry among John’s congregations, seeking to make converts, and taking advantage of Christian hospitality to advance their cause (vv. 10, 11; cf. Rom. 12:13; Heb. 13:2; 1 Pet. 4:9). The individual addressed in the greeting (v. 1) inadvertently or unwisely may have shown these false prophets hospitality, or John may have feared that the false teachers would attempt to take advantage of her kindness (vv. 10, 11). The apostle seriously warns his readers against showing hospitality to such deceivers (vv. 10, 11). Although his exhortation may appear on the surface to be harsh or unloving, the acutely dangerous nature of their teaching justified such actions, especially since it threatened to destroy the very foundations of the faith (v. 9).

Historical and Theological Themes

The overall theme of 2 John closely parallels 1 John’s theme of a “recall to the fundamentals of the faith” or “back to the basics of Christianity” (vv. 4–6). For John, the basics of Christianity are summarized by adherence to the truth (v. 4), love (v. 5), and obedience (v. 6).

The apostle, however, conveys an additional but related theme in 2 John: “the biblical guidelines for hospitality.” Not only are Christians to adhere to the fundamentals of the faith, but the gracious hospitality that is commanded of them (Rom. 12:13) must be discriminating. The basis of hospitality must be common love of or interest in the truth, and Christians must share their love within the confines of that truth. They are not called to universal acceptance of anyone who claims to be a believer. Love must be discerning. Hospitality and kindness must be focused on those who are adhering to the fundamentals of the faith. Otherwise, Christians may actually aid those who are attempting to destroy those basic truths of the faith. Sound doctrine must serve as the test of fellowship and the basis of separation between those who profess to be Christians and those who actually are (vv. 10, 11; cf. Rom. 16:17; Gal. 1:8, 9; 2 Thess. 3:6, 14; Titus 3:10).

Interpretive Challenges

Second John stands in direct antithesis to the frequent cry for ecumenism and Christian unity among believers. Love and truth are inseparable in Christianity. Truth must always guide the exercise of love (cf. Eph. 4:15). Love must stand the test of truth. The main lesson of this book is that truth determines the bounds of love, and as a consequence, of unity. Therefore, truth must exist before love can unite, for truth generates love (1 Pet. 1:22). When someone compromises the truth, true Christian love and unity are destroyed. Only a shallow sentimentalism exists where the truth is not the foundation of unity.

The reference to the “elect lady and her children” (v. 1) should be understood in a normal, plain sense referring to a particular woman and her children rather than interpreted in a non-literal sense as a church and its membership. Similarly, the reference to “the children of your elect sister” (v. 13) should be understood as a reference to the nieces and/or nephews of the individual addressed in verse 1, rather than metaphorically to a sister church and its membership. In these verses, John conveys greetings to personal acquaintances that he has come to know through his ministry.

Outline

I. The Basis of Christian Hospitality (1-3)

II. The Behavior of Christian Hospitality (4-6)

III. The Bounds of Christian Hospitality (7-11)

IV. The Blessings of Christian Hospitality (12, 13)

The Second Epistle of

JOHN

2 John 1

Greeting the Elect Lady

1The Elder,

To the 1elect lady and her children, whom I love in truth, and not only I, but also all those who have known athe truth,

2because of the truth which abides in us and will be with us forever:

3bGrace, mercy, and peace will be with 2you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.

Walk in Christ’s Commandments

4I crejoiced greatly that I have found some of your children walking in truth, as we received commandment from the Father.

5And now I plead with you, lady, not as though I wrote a new commandment to you, but that which we have had from the beginning: dthat we love one another.

6eThis is love, that we walk according to His commandments. This is the commandment, that fas you have heard from the beginning, you should walk in it.

Beware of Antichrist Deceivers

7For gmany deceivers have gone out into the world hwho do not confess Jesus Christ as coming in the flesh. iThis is a deceiver and an antichrist.

8jLook to yourselves, kthat 3we do not lose those things we worked for, but that we may receive a full reward.

9lWhoever 4transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son.

10If anyone comes to you and mdoes not bring this doctrine, do not receive him into your house nor greet him;

11for he who greets him shares in his evil deeds.

John’s Farewell Greeting

12nHaving many things to write to you, I did not wish to do so with paper and ink; but I hope to come to you and speak face to face, othat our joy may be full.

13pThe children of your elect sister greet you. Amen.

2 John Commentaries

2 John 1

1 The Elder. John uses this title to emphasize his advanced age, his spiritual authority over the congregations in Asia Minor, and the strength of his own personal eyewitness testimony to the life of Jesus and all that He taught (vv. 4–6). the elect lady and her children. Some think that this phrase refers metaphorically to a particular local church, while “her children” would refer to members of the congregation. The more natural understanding in context, however, is that it refers to a particular woman and her children (i.e., offspring) who were well known to John. whom I love in truth. The basis of Christian hospitality is the truth (vv. 1–3). John accentuates the need for truth by repeating the term “truth” 5 times in the opening 4 verses. Truth refers to the basics or fundamentals of the faith that John has discussed in 1 John (sound belief in Christ, obedience, love) as well as the truths expressed in 2 John (e.g., vv. 4–6). Truth is the necessary condition of unity and, as a result, the basis of hospitality.

2 truth…abides in us…will be with us forever. This is the cognitive truth of God’s Word (cf. Col. 3:16).

3 Grace, mercy, and peace…in truth and love. John’s succession from grace to mercy and then peace marks the order from the first motion of God to the final satisfaction of man. The confines of these threefold blessings are within the sphere of truth and love.

4 children walking in truth, as we received commandment. The behavior of hospitality involves obedience to the truth (see vv. 5, 6). The word “walking” has reference to continual walking in the truth, i.e., making obedience to the truth a habit in one’s life.

5 new commandment…that we love one another. John ties the commandment of truth to the commandment of love (cf. 1 John 2:7–11; 4:7–12). The word “love” has reference to practicing love as a habit in one’s life. Both walking in the truth and in love is the behavior of hospitality.

6 This is love, that we walk according to His commandments. John defines love, not as a sentiment or an emotion, but as obedience to God’s commands (see notes on 1 John 5:2, 3). Those who are obedient to the truth as contained in God’s commandments, the fundamentals of the faith (1 John 2:3–11), are identified as walking in love. Cf. John 14:15, 21; 15:10.

7 many deceivers. Cf. Mark 13:22, 23; 1 Tim. 4:1–4; 2 Pet. 2:1ff.; 1 John 4:1. In vv. 7–11, John gives limits for Christian hospitality. This is the centerpiece of John’s thought in this epistle and expands the first two points. Since Satan comes as an angel of light (2 Cor. 11:13–15), believers must be on guard against error by having an intimate acquaintance with the truth. who do not confess Jesus Christ as coming in the flesh. The original language conveys the idea of a habitual denial of the undiminished deity and humanity of Christ. A biblical Christology maintains that Jesus Christ’s nature was both fully God and fully man with all the implications for the fulfillment of redemptive purposes. The essence of the severest error in false religions, heresies, and cults is a denial of the true nature of Jesus Christ.

8 do not lose those things we worked for. Although a reward is generally promised Christians for hospitality (e.g., Matt. 10:41; 25:40; Mark 9:41), the idea here is of the fullness of a believer’s reward for all the good he has done (see 1 Cor. 3:10–17; 2 Cor. 5:9, 10). A loss of that reward may occur to any believer who does not discriminate fellowship on the basis of adherence to the truth (Col. 2:18, 19; 3:24, 25). This is a potent warning. All the eternal reward one earns by seeing Christ purely, eagerly, and effectively in the Spirit can be diminished by any aiding or abetting of false teaching.

9 does not abide in the doctrine of Christ does not have God. A failure to be faithful to the fundamental, sound doctrines of the faith (a proper view of the person and work of Christ, love, obedience) marks a person as having never been born again (1 John 2:23; 3:6–10; 4:20, 21; 5:1–3). The word “abide” has the idea of constant adherence and warns that these fundamentals are not open to change or subject to the latest trends or philosophical fads.

10 do not receive him into your house nor greet him. John’s prohibition is not a case of entertaining people who disagree on minor matters. These false teachers were carrying on a regular campaign to destroy the basic, fundamental truths of Christianity. Complete disassociation from such heretics is the only appropriate course of action for genuine believers. No benefit or aid of any type (not even a greeting) is permissible. Believers should aid only those who proclaim the truth (vv. 5–8).

11 shares in his evil deeds. Hospitality to such leaders aids the spread of their heresy and inevitably leaves the impression of sanctioning the teachings of these antichrists (cf. 1 John 2:22). Supreme loyalty to God and His Word alone must characterize the actions of every true believer.

12 paper and ink. The word “paper” refers to a papyrus sheet. One papyrus sheet could contain the whole letter of 2 John. The term “ink” means “black” and refers to a mixture of water, charcoal, and gum resin that was used to write. face to face. John lit. wrote “mouth to mouth.” Cf. Num. 12:8 where God spoke to Moses “mouth to mouth.” that our joy may be full. The blessing of hospitality is full joy (vv. 12, 13). John uses this same wording in 1 John 1:4. When believers uphold the biblical standards for fellowship, the result is genuine joy among believers because the truths of the Word are maintained.

13 The children of your elect sister. John refers to the nieces and/or nephews of the woman (“elect lady”) addressed in v. 1 who sent their greetings via John.

2 John 1

1:1 a Col. 1:5

1:1 1 chosen

1:3 b Rom. 1:7; 1 Tim. 1:2

1:3 2 NU, M us

1:4 c 1 Thess. 2:19, 20; 3 John 3, 4

1:5 d (John 13:34, 35; 15:12, 17); 1 John 3:11; 4:7, 11

1:6 e John 14:15; 1 John 2:5; 5:3

1:6 f 1 John 2:24

1:7 g 1 John 2:19; 4:1

1:7 h 1 John 4:2

1:7 i 1 John 2:22

1:8 j Mark 13:9

1:8 k Gal. 3:4

1:8 3 NU you

1:9 l John 7:16; 8:31; 1 John 2:19, 23, 24

1:9 4 NU goes ahead

1:10 m 1 Kin. 13:16; Rom. 16:17; 2 Thess. 3:6, 14; Titus 3:10

1:12 n 3 John 13, 14

1:12 o John 17:13

1:13 p 1 Pet. 5:13

Introduction to Third John

Title

The epistle’s title is “3 John.” It is the third in a series of 3 epistles that bear the Apostle John’s name. Third John and 2 John present the closest approximation in the New Testament to the conventional letter form of the contemporary Greco-Roman world, since they were addressed from an individual to individuals. Both 2 and 3 John are the shortest epistles in the NT, each containing less than 300 Greek words, so as to fit on a single papyrus sheet (cf. v. 13).

Author and Date

The author is the Apostle John. He describes himself in v. 1 as “The Elder” which conveys the advanced age of the apostle, his authority and his eyewitness status especially during the foundational period of Christianity when John was involved with Jesus’ ministry (cf. 2 John 1). The precise date of the epistle cannot be determined. Since the structure, style, and vocabulary closely approximate 2 John (v. 1 [cf. 2 John 1]; v. 4 [cf. 2 John 4]; v. 13 [cf. 2 John 12]; v. 14 [cf. 2 John 12]), most likely John composed the letter at the same time or soon after 2 John, ca. A.D. 90–95. As with 1 and 2 John, the apostle probably composed the letter during his ministry at Ephesus in the latter part of his life.

Background and Setting

Third John is perhaps the most personal of John’s 3 epistles. While 1 John appears to be a general letter addressed to congregations scattered throughout Asia Minor, and 2 John was sent to a lady and her family (2 John 1), in 3 John the apostle clearly names the sole recipient as “the beloved Gaius” (v. 1). This makes the epistle one of a few letters in the NT addressed strictly to an individual (cf. Philemon). The name “Gaius” was very common in the first century (e.g., Acts 19:29; 20:4; Rom. 16:23; 1 Cor. 1:14), but nothing is known of this individual beyond John’s salutation, from which it is inferred that he was a member of one of the churches under John’s spiritual oversight.

As with 2 John, 3 John focuses on the basic issue of hospitality but from a different perspective. While 2 John warns against showing hospitality to false teachers (2 John 7–11), 3 John condemns the lack of hospitality shown to faithful ministers of the Word (vv. 9, 10). Reports came back to the apostle that itinerant teachers known and approved by him (vv. 5–8) had traveled to a certain congregation where they were refused hospitality (e.g., lodging and provision) by an individual named Diotrephes who domineered the assembly (v. 10). Diotrephes went even further, for he also verbally slandered the Apostle John with malicious accusations and excluded anyone from the assembly who dared challenge him (v. 10).

In contrast, Gaius, a beloved friend of the apostle and faithful adherent to the truth (vv. 1-4), extended the correct standard of Christian hospitality to itinerant ministers. John wrote to commend the type of hospitality exhibited by Gaius to worthy representatives of the gospel (vv. 6-8) and to condemn the high-handed actions of Diotrephes (v. 10). The apostle promised to correct the situation personally and sent this letter through an individual named Demetrius, whom he commended for his good testimony among the brethren (vv. 10-12).

Historical and Theological Themes

The theme of 3 John is the commendation of the proper standards of Christian hospitality and the condemnation for failure to follow those standards.

Interpretive Challenges

Some think that Diotrephes may either have been a heretical teacher or at least favored the false teachers who were condemned by 2 John. However, the epistle gives no clear evidence to warrant such a conclusion, especially since one might expect that John would have mentioned Diotrephes’ heretical views. The epistle indicates that his problems centered around arrogance and disobedience, which is a problem for the orthodox as well as the heretic.

Outline

I. The Commendation Regarding Christian Hospitality (1-8)

II. The Condemnation Regarding Violating Christian Hospitality (9-11)

III. The Conclusion Regarding Christian Hospitality (12-14)

The Third Epistle of

JOHN

3 John 1

Greeting to Gaius

1The Elder,

To the beloved Gaius, awhom I love in truth:

2Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers.

3For I brejoiced greatly when brethren came and testified of the truth that is in you, just as you walk in the truth.

4I have no greater cjoy than to hear that dmy children walk in 1truth.

Gaius Commended for Generosity

5Beloved, you do faithfully whatever you do for the brethren 2and for strangers,

6who have borne witness of your love before the church. If you send them forward on their journey in a manner worthy of God, you will do well,

7because they went forth for His name’s sake, etaking nothing from the Gentiles.

8We therefore ought to freceive3 such, that we may become fellow workers for the truth.

Diotrephes and Demetrius

9I wrote to the church, but Diotrephes, who loves to have the preeminence among them, does not receive us.

10Therefore, if I come, I will call to mind his deeds which he does, gprating4 against us with malicious words. And not content with that, he himself does not receive the brethren, and forbids those who wish to, putting them out of the church.

11Beloved, hdo not imitate what is evil, but what is good. iHe who does good is of God, 5but he who does evil has not seen jGod.

12Demetrius khas a good testimony from all, and from the truth itself. And we also 6bear witness, land you know that our testimony is true.

Farewell Greeting

13mI had many things to write, but I do not wish to write to you with pen and ink;

14but I hope to see you shortly, and we shall speak face to face. Peace to you. Our friends greet you. Greet the friends by name.

3 John Commentaries

3 John 1

1 The Elder. John uses the same term for himself as he did in 2 John 1. The term probably has reference to his age, his apostolic eyewitness status of Jesus’ life and also that he had an official position of authority in the church. the beloved. The term “beloved” is only used of Christians in the NT (Col. 3:12; Philem. 1, 2; 2 Pet. 3:14; 1 John 4:1). Gaius. Nothing is known of Gaius beyond the mention of his name in the salutation. The name was one of 18 common names from which Roman parents usually chose a name for one of their sons, making any specific identification doubtful. John, his fellow believers, and even strangers to whom Gaius extended hospitality held him in great esteem for his Christian walk and conduct (vv. 1–6). John conveyed his own appreciation for Gaius by calling him “beloved” 4 times in the letter (vv. 1, 2, 5, 11). He probably was a member of a church somewhere in Asia Minor that was under John’s sphere of influence. The apostle planned to visit him sometime in the near future (v. 13). whom I love in truth. Because Christians have common knowledge of the truth, they have the common source of love (2 John 1). While some have taken the phrase to mean simply “truly” or “really” (Mark 12:32; John 1:47), John’s usage of this phrase elsewhere in these letters where truth takes on such a significant meaning suggests that the elder intended the kind of love that is consistent with the fundamental truths of the faith (cf. v. 4; 1 John 2:21; 3:19).

2 I pray. John’s prayer for Gaius is significant. Gaius’ spiritual state was so excellent that John prayed that his physical health would match his spiritual vigor. To ask about one’s health was standard custom in ancient letters, but John adapted this convention in a unique manner to highlight Gaius’ vibrant spiritual state.

3 when brethren came and testified. The phrase indicates that Christians continually praised Gaius’ exemplary obedience to the fundamentals of the faith. His spiritual reputation was well known. you walk in the truth. Gaius’ walk matched his talk. His reputation for practicing what he preached was exemplary (2 John 4). John’s commendation of him is one of the greatest given in the NT, since the commendation centers not only in the fact that he knew the truth but that he faithfully practiced it. Gaius’ actions were in stark contrast to Diotrephes’ negative reputation (v. 10).

4 I have no greater joy. John’s personal affection for Gaius radiated especially from his personal conduct (Luke 6:46). my children. The word “my” is emphatic in the original. John’s heart delighted in the proper conduct of his spiritual children in the faith. Those who walk (conduct) in the truth (belief) have integrity; there is no dichotomy between professing and living. He had strong fatherly affection for them (cf. 1 Cor. 4:14–16; 1 Thess. 2:11; 3:1–10).

5 you do faithfully. Genuine faith always produces genuine good works (James 2:14–17). brethren and for strangers. Gaius practiced hospitality not only toward those whom he knew but also to those whom he did not know. The reference concerns especially itinerant gospel preachers that Gaius aided on their journeys.

6 who have borne witness of your love before the church. Gaius’ reputation for hospitality and kindness (as well as obedience—v. 3) was also well known throughout the churches in the region. in a manner worthy of God. Cf. Col. 1:10; 1 Thess. 2:12. The phrase has the connotation of treating people as God would treat them (see Matt. 10:40), and becomes the key manner in which hospitality should be practiced (Matt. 25:40–45). you will do well. John encouraged Gaius to keep practicing hospitality, especially because of the actions of Diotrephes who conducted a heavy-handed campaign against it (v. 10).

7, 8 John gives several grounds for practicing hospitality in a “manner worthy of God.” First, one must show hospitality to those who have pure motives. These itinerant missionaries went out “for the sake of the name” (v. 7; cf. Rom. 1:5). They must be doing their ministry for God’s glory not their own. Second, one must show hospitality to those who are not in ministry for money. Since the missionaries were “taking nothing from the Gentiles” (v. 7), the church was their only means of support. They were free from avarice (2 Cor. 2:17; 1 Tim. 5:17, 18). Third, those who show hospitality participate in the ministries of those to whom hospitality is shown (v. 8). Verse 8 gives the same reason to demonstrate hospitality to genuine teachers as does 2 John 10 in forbidding hospitality toward false teachers, i.e., that those who extend hospitality share in the deeds (i.e., good or bad) of those receiving it.

9 I wrote to the church. John apparently had written a previous letter to the church, perhaps on the subject of hospitality, but it was lost. Perhaps Diotrephes never read it to the church because he rejected John’s authority (cf. vv. 9, 10). Diotrephes, who loves to have the preeminence. In the second part of his epistle, John condemned the violation of hospitality toward faithful ministers of the Word. The word “preeminence” has the idea of “desiring to be first.” It conveys the idea of someone who is selfish, self-centered, and self-seeking. The language suggests a self-promoting demagogue, who served no one, but wanted all to serve only him. Diotrephes’ actions directly contradict Jesus’ and the NT’s teaching on servant-leadership in the church (cf. Matt. 20:20–28; Phil 2:5–11; 1 Tim. 3:3; 1 Pet. 5:3). does not receive us. Diotrephes modeled the opposite of kindness and hospitality to God’s servants, even denying John’s apostolic authority over the local congregation, and as a result, denying the revelation of God that came through that authority. His pride endeavored to supplant the rule of Christ through John in the church. Diotrephes’ character was the very opposite of the gentle and loving Gaius who readily showed hospitality.

10 if I come, I will call to mind his deeds. John’s apostolic authority meant that Diotrephes had to answer for his behavior. The apostle did not overlook this usurping of Christ’s place in the church. Verse 10 indicates that Diotrephes was guilty of 4 things: 1) “prating against us.” The word “prating” comes from a word meaning “to bubble up” and has the idea of useless, empty jabber, i.e., talking nonsense. The charges against John were completely unjustified; 2) “with malicious words.” Not only were Diotrephes’ charges false, they were evil; 3) “does not receive the brethren.” He not only slandered John but also deliberately defied other believers; and 4) “putting them out of the church.” The original language indicates that Diotrephes’ habit was to excommunicate those who resisted his authority. does not receive the brethren. To accept John’s authority (v. 9), as well as being hospitable to the traveling ministers, directly threatened the authority that Diotrephes coveted.

11 do not imitate what is evil, but what is good. The verse begins the introduction to the commendation of Demetrius in v. 12. Gaius was to imitate Demetrius as the correct role model for his actions. He who does good is of God, but he who does evil has not seen God. John’s statement indicates that Diotrephes’ actions proved that he was never a Christian. This is a practical application of the moral test (see notes on 1 John 5:2, 3).

12 Demetrius. As with Gaius, Demetrius was a very common name in the Roman world (Acts 19:24, 38). Nothing is known of him apart from this epistle. He may have delivered this letter, which also would serve to commend him to Gaius. has a good testimony from all. Like Gaius, Demetrius’ reputation was well known in the region. from the truth itself. Demetrius was an excellent role model preeminently because he practiced the truth of God’s Word in his life.

13, 14 pen and ink…face to face. See note on 2 John 12.

3 John 1

1:1 a 2 John 1

1:3 b 2 John 4

1:4 c 1 Thess. 2:19, 20; 2 John 4

1:4 d (1 Cor. 4:15)

1:4 1 NU the truth

1:5 2 NU and especially for

1:7 e 1 Cor. 9:12, 15

1:8 f Matt. 10:40; Rom. 12:13; Heb. 13:2; 1 Pet. 4:9

1:8 3 NU support

1:10 g Prov. 10:8, 10

1:10 4 talking nonsense

1:11 h Ps. 34:14; 37:27; Rom. 14:19; 1 Thess. 5:15; 1 Tim. 6:11; 2 Tim. 2:22

1:11 i (1 John 2:29; 3:10)

1:11 j (1 John 3:10)

1:11 5 NU, M omit but

1:12 k Acts 6:3; 1 Tim. 3:7

1:12 l John 19:35; 21:24

1:12 6 testify

1:13 m 2 John 12

Introduction to Jude

Title

Jude, which is rendered “Judah” in Hebrew and “Judas” in Greek, was named after its author (v. 1), one of the 4 half-brothers of Christ (Matt. 13:55; Mark 6:3). As the fourth shortest NT book (Philem., 2 John, and 3 John are shorter), Jude is the last of 8 general epistles. Jude does not quote the OT directly, but there are at least 9 obvious allusions to it. Contextually, this “epistolary sermon” could be called “The Acts of the Apostates.”

Author and Date

Although Jude (Judas) was a common name in Palestine (at least 8 are named in the NT), the author of Jude generally has been accepted as Jude, Christ’s half-brother. He is to be differentiated from the Apostle Judas, the son of James (Luke 6:16; Acts 1:13). Several lines of thought lead to this conclusion: 1) Jude’s appeal to being the “brother of James,” the leader of the Jerusalem Council (Acts 15) and another half-brother of Jesus (v. 1; cf. Gal. 1:19); 2) Jude’s salutation being similar to James (cf. James 1:1); and 3) Jude’s not identifying himself as an apostle (v. 1), but rather distinguishing between himself and the apostles (v. 17).

The doctrinal and moral apostasy discussed by Jude (vv. 4–18) closely parallels that of 2 Peter (2:1—3:4), and it is believed that Peter’s writing predated Jude for several reasons: 1) 2 Peter anticipates the coming of false teachers (2 Pet. 2:1, 2; 3:3), while Jude deals with their arrival (vv. 4, 11, 12, 17, 18); and 2) Jude quotes directly from 2 Pet. 3:3 and acknowledges that it is from an apostle (vv. 17, 18). Since no mention of Jerusalem’s destruction in A.D. 70 was made by Jude, though Jude most likely came after 2 Peter (ca. A.D. 68–70), it was almost certainly written before the destruction of Jerusalem. Although Jude did travel on missionary trips with other brothers and their wives (1 Cor. 9:5), it is most likely that he wrote from Jerusalem. The exact audience of believers with whom Jude corresponded is unknown, but seems to be Jewish in light of Jude’s illustrations. He undoubtedly wrote to a region recently plagued by false teachers.

Although Jude had earlier rejected Jesus as Messiah (John 7:1–9), he, along with other half-brothers of our Lord, was converted after Christ’s resurrection (Acts 1:14). Because of his relation to Jesus, his eye-witness knowledge of the resurrected Christ, and the content of this epistle, it was acknowledged as inspired and was included in the Muratorian Canon (A.D. 170). The early questions about its canonicity also tend to support that it was written after 2 Peter. If Peter had quoted Jude, there would have been no question about canonicity, since Peter would thereby have given Jude apostolic affirmation. Clement of Rome (ca. A.D. 96) plus Clement of Alexandria (ca. A.D. 200) also alluded to the authenticity of Jude. Its diminutive size and Jude’s quotations from uninspired writings, account for any misplaced questions about its canonicity.

Background and Setting

Jude lived at a time when Christianity was under severe political attack from Rome and aggressive spiritual infiltration from gnostic-like apostates and libertines who sowed abundant seed for a gigantic harvest of doctrinal error. It could be that this was the forerunner to full blown Gnosticism which the Apostle John would confront over 25 years later in his epistles. Except for John, who lived at the close of the century, all of the other apostles had been martyred, and Christianity was thought to be extremely vulnerable. Thus, Jude called the church to fight, in the midst of intense spiritual warfare, for the truth.

Historical and Theological Themes

Jude is the only NT book devoted exclusively to confronting “apostasy,” meaning defection from the true, biblical faith (vv. 3, 17). Apostates are described elsewhere in 2 Thess. 2:10; Heb. 10:29; 2 Pet. 2:1–22; 1 John 2:18–23. He wrote to condemn the apostates and to urge believers to contend for the faith. He called for discernment on the part of the church and a rigorous defense of biblical truth. He followed the earlier examples of: 1) Christ (Matt. 7:15ff.; 16:6–12; 24:11ff; Rev. 2; 3); 2) Paul (Acts 20:29, 30; 1 Tim. 4:1; 2 Tim. 3:1–5; 4:3, 4); 3) Peter (2 Pet. 2:1, 2; 3:3, 4); and 4) John (1 John 4:1–6; 2 John 6–11).

Jude is replete with historical illustrations from the OT which include: 1) the Exodus (v. 5); 2) Satan’s rebellion (v. 6); 3) Sodom and Gomorrah (v. 7); 4) Moses’ death (v. 9); 5) Cain (v. 11); 6) Balaam (v. 11); 7) Korah (v. 11); 8) Enoch (vv. 14, 15); and 9) Adam (v. 14).

Jude also vividly described the apostates in terms of their character and unconscionable activities (vv. 4, 8, 10, 16, 18, 19). Additionally, he borrowed from nature to illustrate the futility of their teaching (vv. 12, 13). While Jude never commented on the specific content of their false teaching, it was enough to demonstrate that their degenerate personal lives and fruitless ministries betrayed their attempts to teach error as though it were truth. This emphasis on character repeats the constant theme regarding false teachers—their personal corruption. While their teaching is clever, subtle, deceptive, enticing, and delivered in myriads of forms, the common way to recognize them is to look behind their false spiritual fronts and see their wicked lives (2 Pet. 2:10, 12, 18, 19).

Interpretive Challenges

Because there are no doctrinal issues discussed, the challenges of this letter have to do with interpretation in the normal process of discerning the meaning of the text. Jude does quote from non-canonical, pseudepigraphal (i.e., the actual author was not the one named in its title) sources such as 1 Enoch (v. 14) and the Assumption of Moses (v. 9) to support his points. Was this acceptable? Since Jude was writing under the inspiration of the Holy Spirit (2 Tim. 3:16; 2 Pet. 1:20, 21) and included material that was accurate and true in its affirmations, he did no differently than Paul (cf. Acts 17:28; 1 Cor. 15:33; Titus 1:12).

Outline

I. Desires of Jude (1, 2)

II. Declaration of War Against Apostates (3, 4)

III. Damnable Outcome of Apostates (5-7)

IV. Denunciation of Apostates (8-16)

V. Defenses Against Apostates (17-23)

VI. Doxology of Jude (24, 25)

The Epistle of

JUDE

Jude 1

Greeting to the Called

1Jude, a bondservant of Jesus Christ, and abrother of James,

To those who are bcalled, 1sanctified by God the Father, and cpreserved in Jesus Christ:

2Mercy, dpeace, and love be multiplied to you.

Contend for the Faith

3Beloved, while I was very diligent to write to you econcerning our common salvation, I found it necessary to write to you exhorting fyou to contend earnestly for the faith which was once for all delivered to the saints.

4For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord 2God and our Lord Jesus Christ.

Old and New Apostates

5But I want to remind you, though you once knew this, that gthe Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe.

6And the angels who did not keep their 3proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day;

7as hSodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the 4vengeance of eternal fire.

8iLikewise also these dreamers defile the flesh, reject authority, and jspeak evil of 5dignitaries.

9Yet Michael the archangel, in 6contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, k“The Lord rebuke you!”

10lBut these speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves.

11Woe to them! For they have gone in the way mof Cain, nhave run greedily in the error of Balaam for profit, and perished oin the rebellion of Korah.

Apostates Depraved and Doomed

12These are 7spots in your love feasts, while they feast with you without fear, serving only themselves. They are clouds without water, carried 8about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots;

13praging waves of the sea, qfoaming up their own shame; wandering stars rfor whom is reserved the blackness of darkness forever.

14Now Enoch, the seventh from Adam, prophesied about these men also, saying, “Behold, the Lord comes with ten thousands of His saints,

15“to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the sharsh things which ungodly sinners have spoken against Him.” Profile of an Apostate

Apostates Predicted

16These are grumblers, complainers, walking according to their own lusts; and they tmouth great swelling words, uflattering people to gain advantage.

17vBut you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ:

18how they told you that wthere would be mockers in the last time who would walk according to their own ungodly lusts.

19These are 9sensual persons, who cause divisions, not having the Spirit.

Maintain Your Life with God

20But you, beloved, xbuilding yourselves up on your most holy faith, ypraying in the Holy Spirit,

21keep yourselves in the love of God, zlooking for the mercy of our Lord Jesus Christ unto eternal life.

22And on some have compassion, 10making a distinction;

23but aothers save 11with fear, bpulling them out of the 12fire, hating even cthe garment defiled by the flesh.

Glory to God

24d Now to Him who is able to keep 13you from stumbling,

And eto present you faultless

Before the presence of His glory with exceeding joy,

25To 14God our Savior,

15 Who alone is wise,

Be glory and majesty,

Dominion and 16power,

Both now and forever.

Amen.

Jude Commentaries

Jude 1

1 Jude. See Introduction: Author and Date. bondservant. Before the crucifixion and resurrection, Jude had denied Jesus as Messiah (Matt. 13:55; Mark 6:3; John 7:5), but afterward came to humbly acknowledge himself as His slave, having submitted to Christ’s lordship. brother of James. James was the well known leader of the Jerusalem church (Acts 12:17; 15:13; 21:18; Gal. 2:9) and author of the epistle that carried his name. called. As always in the epistles, this refers not to a general invitation to salvation, but to God’s irresistible, elective call to salvation (cf. Rom. 1:7; 1 Cor. 1:23, 24; 1 Thess. 5:24; 2 Thess. 2:13, 14). This call yields: 1) fellowship with Christ (1 Cor. 1:9); 2) peace (1 Cor. 7:15); 3) freedom (Gal. 5:13); 4) a worthy walk (Eph. 4:1); 5) hope (Eph. 4:4); 6) holiness (1 Pet. 1:15); 7) blessing (1 Pet. 3:9); and 8) eternal glory (1 Pet. 5:10). Cf. “grace of our God” (v. 4). sanctified. The better Gr. texts have “beloved” (see marginal note). Cf. John 13:1; 14:23; 16:27; 17:20, 23; Rom. 5:8; 1 John 3:1, which expand on the idea of unconditional, thus unending, love from God to the believer in Christ. It is certainly because of that love that believers are “sanctified,” set apart from sin to God by the transformation of conversion. God the Father. The plan of salvation and its fulfillment come from God, who is not only Father in the sense of creation and origin of all that exists, but is also “God our Savior” (v. 25; cf. 1 Tim. 2:4; Titus 1:3; 2:10; 3:4). See note on 1 Tim. 4:10. preserved. See note on v. 24. God not only initiates salvation but He also completes it through Christ, thus preserving or keeping the believer secure for eternal life (cf. John 6:37–44; 10:28–30; 17:11, 15; Rom. 8:31–39; 2 Tim. 4:18; Heb. 7:25; 9:24; 1 Pet. 1:3–5).

2 Mercy, peace, and love. “Mercy and peace” was a common Jewish greeting; “love” was added to make this distinctively Christian. Only here in the NT do these 3 qualities appear so closely together. Where law and works prevail, there is failure and death. Where grace prevails, there is mercy (Eph. 2:4; Heb. 4:16), peace (Rom. 5:1), and love (Rom. 5:5) in abundance.

3 Beloved. Cf. vv. 17, 20. I found it necessary. Cf. 1 Cor. 9:16. This verse implies that Jude had intended to write a letter on salvation as the common blessing enjoyed by all believers, perhaps to emphasize unity and fellowship among believers, and remind them that God is no respecter of persons. But he was compelled, instead, to write a call to battle for the truth in light of the arrival of apostate teachers. contend earnestly. While the salvation of those to whom he wrote was not in jeopardy, false teachers preaching and living out a counterfeit gospel were misleading those who needed to hear the true gospel. Jude wrote this urgent imperative for Christians to wage war against error in all forms and fight strenuously for the truth, like a soldier who has been entrusted with a sacred task of guarding a holy treasure (cf. 1 Tim. 6:12; 2 Tim. 4:7). the faith. This is the whole body of revealed salvation truth contained in the Scriptures (cf. Gal. 1:23; Eph. 4:5, 13; Phil. 1:27; 1 Tim. 4:1). Cf. v. 20. Here is a call to know sound doctrine (Eph. 4:14; Col. 3:16: 1 Pet. 2:2; 1 John 2:12–14), to be discerning in sorting out truth from error (1 Thess. 5:20–22), and to be willing to confront and attack error (see notes on 2 Cor. 10:3–5; Phil. 1:7, 27; 1 Tim. 1:18; 6:12; 2 Tim. 1:13; 4:7, 8; Titus 1:13). once for all delivered…saints. God’s revelation was delivered once as a unit, at the completion of the Scripture, and is not to be edited by either deletion or addition (cf. Deut. 4:2; 12:32; Prov. 30:6; Rev. 22:18, 19). Scripture is complete, sufficient, and finished; therefore it is fixed for all time. Nothing is to be added to the body of the inspired Word (see notes on 2 Tim. 3:16, 17; 2 Pet. 1:19–21) because nothing else is needed. It is the responsibility of believers now to study the Word (2 Tim. 2:15), preach the Word (2 Tim. 4:2), and fight for its preservation. saints. Believers are identified as holy, since they are set apart from sin to God. See note on 1 Cor. 1:2.

4 certain men…crept in unnoticed. These were infiltrating, false teachers pretending to be true, who on the surface looked like the real thing, but whose intentions were to lead God’s people astray (cf. Matt. 7:15; Acts 20:29; Gal. 2:4, 5; 1 Tim. 4:1–3; 2 Pet. 2:1, 20; 1 John 2:18–23). These apostates were Satan’s counterfeits, most likely posing as itinerant teachers (cf. 2 Cor. 11:13–15; 2 Pet. 2:1–3; 2 John 7–11). Their stealth made them dangerous. They were characterized by 3 features: 1) they were ungodly; 2) they perverted grace; and 3) they denied Christ. long ago…marked out. Apostasy and apostates in general were written about and condemned many centuries before, such as illustrated in vv. 5–7 and spoken of as Enoch did in vv. 14–16. Cf. Is. 8:19–21; 47:9–15; Hos. 9:9; Zeph. 3:1–8. Their doom was “pre-written” in Scripture as a warning to all who would come later. Jesus had warned about them in Matt. 7:15–20 (cf. Acts 20:29). The most recent warning had been 2 Pet. 2:3, 17; 3:7. this condemnation. This refers to the judgment spoken of by others “long ago.” Jude’s present exposé of apostates placed them in the path of the very judgment of God, written of previously. ungodly men. Lit. “impious” or “without worship.” Their lack of reverence for God was demonstrated by the fact that they infiltrated the church of God to corrupt it and gain riches from its people. Cf. vv. 15, 16, 18, 19. lewdness. Lit. “unrestrained vice” or “gross immorality,” which describes the shameless lifestyle of one who irreverently flaunts God’s grace by indulging in unchecked and open immorality (cf. Rom. 6:15). deny…Lord…Lord Jesus Christ. Two Gr. words for Lord are used here. The apostates disowned Christ as sovereign Lord (despote¯s) and disdained any recognition of Christ as honorable Lord (kurios) by their wicked behavior. The better NT mss. omit “God” in the text (see marginal note), placing the emphasis clearly on one person, the Lord Jesus Christ, and emphasizing that apostates deny Him. See note on 2 Pet. 2:1. Cf. Matt. 10:33; 2 Tim. 2:12; Titus 1:16; 1 John 2:22, 23. It is always true of apostates, false teachers, and false religions that they pervert what Scripture declares is true about the Lord Jesus Christ.

5–7 Jude provided 3 well known acts of apostasy from the OT as brief reminders (v. 5) to illustrate their damnable outcome as declared in v. 4.

5 saved…destroyed. Cf. Heb. 3:16–19. God miraculously delivered the nation of Israel out of Egyptian bondage (Ex. 12:51; Deut. 4:34) only to have them respond in unbelief, doubting, and defecting from faith in God that He could bring them into the Promised Land (Num. 13:25—14:4), even to the extent of worshiping an idol of their own making, as well as murmuring against God instead of adoring Him (Ex. 16:7–12; 1 Cor. 10:10, 11). That apostate generation died during 38 years of wilderness wanderings (Num. 14:22–30, 35)

6 angels…did not keep. This apostasy of fallen angels is described in Gen. 6:1–3 as possessing men who then cohabited with women. See note on 2 Pet. 2:4. The transition to Sodom and Gomorrah in v. 7 points to the similitude of the sin of homosexuality and what these angels did in Gen. 6. judgment…great day. This refers to the final judgment when all demons and Satan are forever consigned to the “lake of fire” prepared for them (Matt. 25:41; Rev. 20:10) and all the ungodly (Rev. 20:15).

7 Sodom…Gomorrah. See notes on 2 Pet. 2:6–10. The destruction of these cities at the SE corner of the Dead Sea is used over 20 times in Scripture as an illustration of God’s judgment during the days of Abraham and Lot (cf. Gen. 18:22—19:29). This destruction was in view of their apostasy, since it occurred about 450 years after the Flood, when at least one of Noah’s sons, Shem (Gen. 11:10, 11) was still living. Since this was only 100 years after Noah’s death (Gen. 9:28), people would have known about the message of righteousness and judgment from God which Noah preached, and which they rejected. similar…to these. This points back to v. 6. sexual immorality…strange flesh. This refers to both the heterosexual (Gen. 19:8) and homosexual lusts (Gen. 19:4, 5) of the residents. Cf. Lev. 18:22; 20:13; Rom. 1:27; 1 Cor. 6:9; 1 Tim. 1:10 for the absolute condemnation of homosexual activity. eternal fire. Sodom and Gomorrah illustrate God’s fire of earthly judgment (cf. Rev. 16:8, 9; 20:9) which was only a preview of the fire that can never be quenched in eternal hell (cf. Matt. 3:12; 18:8; 25:41; Mark 9:43, 44, 46, 48; Luke 3:17; Rev. 19:20; 20:14, 15; 21:8).

8 these dreamers. See notes on 2 Pet. 2:10–12. This refers to a confused state of the soul or abnormal imagination, producing delusions and sensual confusion. These men’s minds were numb to the truth of God’s Word so that, being beguiled and deluded, they fantasized wicked perversions, being blind and deaf to reality and truth. Perhaps they falsely claimed these were dreams/visions from God. “These” occurs 5 more times (vv. 10, 12, 14, 16, 19) in reference to the apostates, who are characterized in 3 ways (v. 8). defile the flesh. Similar to the inhabitants of Sodom and Gomorrah (v. 7), apostates have few, if any, moral restraints and thus are frequently characterized by immoral lifestyles (v. 4). Cf. Titus 1:15; Heb. 12:15; 2 Pet. 2:10–19; 3:3. reject authority. Like the sinning angels (v. 6), these pretenders rejected all authority, civil and spiritual, thus rejecting the Scriptures and denying Christ (v. 4). speak evil…dignitaries. Cf. v. 10. That the dignitaries (lit. “glories”) are likely angels is supported by the illustration in v. 9.

9 Michael…archangel. The chief angel of God who especially watches over Israel (Dan. 10:13, 21; 12:1) and leads the holy angels (Rev. 12:7). Nowhere else in Scripture is this struggle over the body of Moses mentioned. Michael had to fight with Satan to do God’s bidding, as he did on another occasion in Dan. 10:13 (see note there). the devil. Another name for Satan which means “accuser” or “slanderer” (cf. Rev. 12:9, 10). body of Moses. Moses died on Mt. Nebo in Moab without having entered the Promised Land and was secretly buried in a place not known to man (Deut. 34:5, 6). It would likely be that this confrontation took place as Michael buried Moses to prevent Satan from using Moses’ body for some diabolical purpose not stated. Perhaps Satan wanted to use it as an idol, an object of worship for Israel. God sent Michael, however, to be certain it was buried. This account was recorded in the pseudepigraphal Assumption of Moses (see Introduction: Interpretive Challenges). reviling accusation. See note on 2 Pet. 2:11. Rather than personally cursing such a powerful angel as Satan, Michael deferred to the ultimate, sovereign power of God following the example of the Angel of the Lord in Zech. 3:2. This is the supreme illustration of how Christians are to deal with Satan and demons. Believers are not to address them, but rather to seek the Lord’s intervening power against them.

10 speak evil. Lit. “blaspheme.” Cf. v. 8. Apostate teachers, in their brash, bold, egotistical infatuation with imagined power and authority, rail on that which they don’t even understand. whatever…whatever. See note on 2 Pet. 2:12. Apostates are intellectually arrogant and spiritually ignorant in that they don’t know because they are blinded by Satan (2 Cor. 4:4) and spiritual matters are beyond their unregenerate capacity to understand (1 Cor. 2:14). In divine matters, they are no brighter than the dumbest beasts. corrupt themselves. This speaks of spiritual and moral self-destruction.

11 Woe. In declaring ultimate spiritual judgment on the apostates, Jude followed the example of the prophets (cf. Is. 5:8–23) and of Christ (cf. Matt. 23:13, 15, 16, 23, 25, 27, 29). The severest judgment of all (Heb. 10:26), will come on apostates because they too followed the same path as Cain, Balaam, and Korah. way of Cain. Cain openly rebelled against God’s revealed will regarding sacrifice (see notes on Gen. 4:1–15; cf. Heb. 11:4; 1 John 3:12). error of Balaam. Cf. Num. 22–25; see note on 2 Pet. 2:15. For a large financial reward, Balaam devised a plan for Balak, king of Moab, to entice Israel into a compromising situation with idolatry and immorality which would bring God’s own judgment on His people (cf. Num. 31:16; Rev. 2:14). rebellion of Korah. See notes on Num. 16:1–32. Korah, plus 250 Jewish leaders, rejected the God-appointed leadership of Moses and Aaron in an attempt to impose his will upon God and the people. Apostates will unquestionably meet the same end as Korah—divine judgment.

12, 13 See notes on 2 Pet. 2:13–17.

12 spots…love feasts. See note on 2 Pet. 2:13. “Spots” can be taken as “hidden rocks” or “reefs” or as “stains” (see marginal note). These apostates were dirt spots, filth on the garment of the church; or more likely, what God intended for the church as smooth sailing, they turned into a potential shipwreck through their presence. “Love feasts” were the regular gathering of the early church to partake of the bread and cup, plus share a common meal (cf. 1 Cor. 11:20–30). clouds without water. See note on 2 Pet. 2:17. Apostates promise spiritual life but are empty clouds which bring the hope of rain, but actually deliver nothing but dryness and death (cf. Prov. 25:14). They preach a false gospel that leads only to hell. trees without fruit. Apostates hold out the claim of providing a spiritual feast, but instead deliver famine (cf. Luke 13:6–9). Doubly dead trees will never yield fruit and, regardless of what they say, will always be barren because they are uprooted. Cf. Matt. 7:17–20.

13 raging waves. Apostates promise powerful ministry, but are quickly exposed as wreakers of havoc and workers of worthless shame (cf. Is. 57:20). wandering stars. This most likely refers to a meteor or shooting star which has an uncontrolled moment of brilliance and then fades away forever into nothing. Apostates promise enduring spiritual direction, but deliver a brief, aimless, and worthless flash.

14 Enoch. Following the genealogy of Gen. 5:1–24; 1 Chr. 1:1–3, Enoch was the seventh in the line of Adam. Because Enoch “walked with God,” he was taken directly to heaven without having to die (cf. Gen. 5:24; Heb. 11:5). prophesied about these men. See note on v. 4. The source of this information was the Holy Spirit who inspired Jude. The fact that it was recorded in the nonbiblical and pseudepigraphal Book of Enoch had no effect on its accuracy. See Introduction: Interpretive Challenges. Behold…Lord…saints. Enoch, before the Flood, prophesied about Christ’s second coming in judgment (cf. 1 Thess. 3:13). “Saints” can refer to either angels or believers. Since both angels (Matt. 24:31; 25:31; Mark 8:38; 2 Thess 1:7) and believers (Col. 3:4; 1 Thess. 3:13; Rev. 19:14) will accompany Him, it may refer to both (cf. Zech. 14:5), but the focus on judgment in v. 15 seems to favor angels, who are often seen in judgment action. While believers will have a role of judging during the Lord’s earthly kingdom (see note on 1 Cor. 6:2) and will return when Christ comes to judge (Rev. 19:14), angels are the executioners of God at the second coming of Christ (see Matt. 13:39–41, 49, 50; 24:29–31; 25:31; 2 Thess. 1:7–10).

15 execute judgment. The sentence will be eternal hell (see Rev. 20:11–15). Cf. Matt. 5:22; 7:19; 8:12; 10:28; 13:40–42; 25:41, 46). ungodly. See note on v. 4. The 4-fold use of this word as a description of the apostates (cf. vv 4, 18) identifies the core iniquity, which is failure to reverence God. See Peter’s use of the term in 2 Pet. 2:5, 6; 3:7. It was for such that Christ died (Rom. 5:6).

Jude 1:15

Profile of an Apostate

1. Ungodly (v. 4)

2. Morally perverted (v. 4)

3. Deny Christ (v. 4)

4. Defile the flesh (v. 8)

5. Rebellious (v. 8)

6. Revile holy angels (v. 8)

7. Dreamers (v. 10)

8. Ignorant (v. 10)

9. Corrupted (v. 10)

10. Grumblers (v. 16)

11. Fault finders (v. 16)

12. Self seeking (v. 16)

13. Arrogant speakers (v. 16)

14. Flatterers (v. 16)

15. Mockers (v. 18)

16. Cause division (v. 19)

17. Worldly minded (v. 19)

18. Without the Spirit (v. 19)

16 grumblers. See note on v. 5. The word, found only here in the NT, is used in the LXX to describe the murmurings of Israel against God (Ex. 16:7–9; Num. 14:27, 29; 1 Cor. 10:10). complainers. Lit. “finding fault.” They gave vent to dissatisfaction with God’s will and way as was the case with Israel, Sodom, the fallen angels, Cain, Korah, and Balaam (cf. vv. 5–7, 11). walking…own lusts. See notes on 2 Pet. 2:10, 18; 3:3. This is a common phrase used to describe the unconverted (v. 18; 2 Tim. 4:3). Apostates are especially driven by a desire for sinful self-satisfaction. mouth great…words. See note on 2 Pet. 2:18. They speak arrogantly, pompously, and even magnificently, but with empty, lifeless words of no spiritual value. Their message has external attractiveness, but is void of the powerful substance of divine truth. flattering people. They tell people what they want to hear for their own profit (cf. 2 Tim. 4:3, 4), rather than proclaiming the truth of God’s Word for the auditors’ benefit. Cf. Pss. 5:9; 12:2, 3; Prov. 26:28; 29:5; Rom. 3:13; 16:18.

17, 18 See notes on 2 Pet. 3:1–3.

17 words…by the apostles. The apostles had warned the coming generation about apostates, so that they would be prepared and not be taken by surprise (cf. Acts 20:28–31; 1 Tim. 4:1, 2; 2 Tim. 3:1–5; 4:1–3; 2 Pet. 2:1—3:4; 1 John 2:18; 2 John 7–11). God’s Word is designed to warn and protect (Acts 20:31; 1 Cor. 4:14); as v. 18 indicates, there had been continually repeated warnings.

18 mockers. See note on 2 Pet. 3:3. These are the scoffers at God’s future plans who pretend to know the truth but deny that judgment will ever come. last time. Lit. at the chronological end of the current epoch or season (cf. 2 Tim. 3:1). This term refers to the time of Messiah from His first coming until His second (see notes on 2 Tim. 3:1; 2 Pet. 3:3; 1 John 2:18). These characteristics will prevail until Christ returns. walk…ungodly lust. See note on v. 16.

19 sensual persons. Apostate teachers advertise themselves as having the highest spiritual knowledge, but are actually attracted to the most debased levels of life. They are “soulish” not “spiritual.” Cf. James 3:15. cause divisions. They fractured the church rather than united it (cf. Eph. 4:4–6; Phil. 2:2). not having the Spirit. To not have the Spirit, is to not have spiritual life at all (see notes on Rom. 8:9; 1 Cor. 6:19, 20) or, in other words, to be an unbeliever.

20 building. True believers have a sure foundation (1 Cor. 3:11) and cornerstone (Eph. 2:20) in Jesus Christ. The truths of the Christian faith (cf. v. 3) have been provided in the teaching of the apostles and prophets (Eph. 2:20), so that Christians can build themselves up by the Word of God (Acts 20:32). praying in the Holy Spirit. See note on Eph. 6:18. This is not a call to some ecstatic form of prayer, but simply a call to pray consistently in the will and power of the Spirit, as one would pray in the name of Jesus Christ (cf. Rom. 8:26, 27).

21 keep. Cf. Acts 13:43. This imperative establishes the believer’s responsibility to be obedient and faithful by living out his salvation (cf. Phil. 2:12), while God works out His will (cf. Phil. 2:13). It means to remain in the place of obedience where God’s love is poured out on His children, as opposed to being disobedient and incurring His chastening (cf. 1 Cor. 11:27–31; Heb. 12:5–11). This refers to the perseverance of the saints, the counterbalance to God’s sovereign preservation of believers in Christ (cf. v. 1). This is accomplished by: 1) building one’s self up in the Word of God (v. 20); 2) praying in the Holy Spirit (v. 20); and 3) looking for the finalization of eternal life (v. 21). For a related discussion of the perseverance of the saints, see note on Matt. 24:13. looking. An eager anticipation of Christ’s second coming to provide eternal life in its ultimate, resurrection form (cf. Titus 2:13; 1 John 3:1–3), which is the supreme expression of God’s mercy on one to whom Christ’s righteousness has undeservedly been imputed (cf. v. 2). Paul called this “loving His appearing” (2 Tim. 4:8) and John wrote that such a steady anticipation was purifying (1 John 3:3).

22, 23 some. There are several textual variants here which could result in either two or three groups being indicated. They are: 1) sincere doubters who deserve compassion (v. 22; see marginal note); 2) those who are deeper in unbelief and urgently need to be pulled from the fire (v. 23); and 3) those declared disciples of apostasy who still deserve mercy, but are to be handled with much fear (v. 23; see marginal note), lest the would-be-rescuer also be spiritually sullied. Given the mss. evidence and Jude’s pattern of writing in triads, 3 groups is the more likely scenario.

22 compassion. These victims of the apostate teachers need mercy and patience because they have not yet reached a firm conclusion about Christ and eternal life, and so remain doubters (see marginal note) who could possibly be swayed to the truth.

23 others save. Others, who are committed to the errors taught by the apostates, need immediate and forthright attention before they are further entrenched on the road to the fire of hell (cf. v. 7) as a result of embracing deceptive lies. with fear. See marginal note for this phrase. This third group also needs mercy, even though they are thoroughly polluted by apostate teaching. These people are to be given the true gospel, but with great fear, lest the deliverer be contaminated also. The defiled garment pictures the apostate’s debauched life, which can spread its contagion to the well-meaning evangel.

24, 25 Jude’s lovely benediction/doxology stands as one of the most splendid in the NT (cf. Rom. 11:33–36; 16:25–27; 2 Cor. 13:14; Heb. 13:20, 21). It returned to the theme of salvation which Jude had hoped to develop at the beginning (cf. v. 3) and bolstered the courage of believers to know that Christ would protect them from the present apostasy.

24 Him who is able. This speaks of omnipotent God. Cf. Gen. 18:14; Deut. 7:21; 1 Sam. 14:6; Matt. 19:26. keep you from stumbling. See notes on v. 1; 1 Pet. 1:3–5. The power of Christ would sustain the sincere believer from falling to the temptation of apostasy (cf. Job 42:2; Pss. 37:23, 24; 121:3; Jer. 32:17; Matt. 19:26; Luke 1:37; John 6:39, 40, 44; 10:27–30; Eph. 3:20). present you faultless. Cf. 2 Cor. 11:2; Eph. 5:27. Christians possess Christ’s imputed righteousness through justification by faith and have been made worthy of eternal life in heaven (see notes on Rom. 8:31–39). with exceeding joy. This refers primarily to the joy of the Savior (cf. Heb. 12:2) but also includes the joy of believers (cf. 1 Pet. 1:8). Joy is the dominant expression of heaven (see Matt. 25:23). God our Savior. God is by nature a saving God, unlike the reluctant and indifferent false deities of human and demon invention (see notes on 1 Tim. 2:2; 4:10; 2 Tim. 1:10; Titus 1:3; 2:10; 3:4; 2 Pet. 1:1).

25 alone is wise. Divine wisdom is embodied by Christ alone (cf. 1 Cor. 1:24, 30; Col. 2:3) and not by any human person or group, like the apostates. glory…power. Both Jude on earth and the angels and saints in heaven (Rev. 4:10, 11; 5:12–14) ascribed these qualities to our God and the Lord Jesus Christ.

Jude 1

1:1 a Acts 1:13

1:1 b Rom. 1:7

1:1 c John 17:11, 12

1:1 1 NU beloved

1:2 d 1 Pet. 1:2; 2 Pet. 1:2

1:3 e Titus 1:4

1:3 f Phil. 1:27

1:4 2 NU omits God

1:5 g Ex. 12:51; 1 Cor. 10:5–10; Heb. 3:16

1:6 3 own

1:7 h Gen. 19:24; 2 Pet. 2:6

1:7 4 punishment

1:8 i 2 Pet. 2:10

1:8 j Ex. 22:28

1:8 5 glorious ones, lit. glories

1:9 k Zech. 3:2

1:9 6 arguing

1:10 l 2 Pet. 2:12

1:11 m Gen. 4:3–8; Heb. 11:4; 1 John 3:12

1:11 n Num. 31:16; 2 Pet. 2:15; Rev. 2:14

1:11 o Num. 16:1–3, 31–35

1:12 7 stains, or hidden reefs

1:12 8 NU, M along

1:13 p Is. 57:20

1:13 q (Phil. 3:19)

1:13 r 2 Pet. 2:17; Jude 6

1:15 s 1 Sam. 2:3

1:16 t 2 Pet. 2:18

1:16 u Prov. 28:21

1:17 v 2 Pet. 3:2

1:18 w Acts 20:29; (1 Tim. 4:1); 2 Tim. 3:1; 4:3; 2 Pet. 3:3

1:19 9 soulish or worldly

1:20 x Col. 2:7; 1 Thess. 5:11

1:20 y (Rom. 8:26)

1:21 z Titus 2:13; Heb. 9:28; 2 Pet. 3:12

1:22 10 NU who are doubting (or making distinctions)

1:23 a Rom. 11:14

1:23 b Amos 4:11; Zech. 3:2; 1 Cor. 3:15

1:23 c (Zech. 3:4, 5); Rev. 3:4

1:23 11 NU omits with fear

1:23 12 NU adds and on some have mercy with fear

1:24 d (Eph. 3:20)

1:24 e Col. 1:22

1:24 13 M them

1:25 14 NU the only God our

1:25 15 NU Through Jesus Christ our Lord, Be glory

1:25 16 NU adds Before all time,

Introduction to Revelation

Title

Unlike most books of the Bible, Revelation contains its own title: “The Revelation of Jesus Christ” (1:1). “Revelation” (Gr., apokalupsis) means “an uncovering,” “an unveiling,” or “a disclosure.” In the NT, this word describes the unveiling of spiritual truth (Rom. 16:25; Gal. 1:12; Eph. 1:17; 3:3), the revealing of the sons of God (Rom. 8:19), Christ’s incarnation (Luke 2:32), and His glorious appearing at His second coming (2 Thess. 1:7; 1 Pet. 1:7). In all its uses, “revelation” refers to something or someone, once hidden, becoming visible. What this book reveals or unveils is Jesus Christ in glory. Truths about Him and His final victory, that the rest of Scripture merely allude to, become clearly visible through revelation about Jesus Christ (see Historical and Theological Themes). This revelation was given to Him by God the Father, and it was communicated to the Apostle John by an angel (1:1).

Author and Date

Four times the author identifies himself as John (1:1, 4, 9; 22:8). Early tradition unanimously identified him as John the apostle, author of the fourth gospel and three epistles. For example, important second century witnesses to the Apostle John’s authorship include Justin Martyr, Irenaeus, Clement of Alexandria, and Tertullian. Many of the book’s original readers were still alive during the lifetimes of Justin Martyr and Irenaeus—both of whom held to apostolic authorship.

There are differences in style between Revelation and John’s other writings, but they are insignificant and do not preclude one man from writing both. In fact, there are some striking parallels between Revelation and John’s other works. Only John’s gospel and Revelation refer to Jesus Christ as the Word (19:13; John 1:1). Revelation (1:7) and John’s gospel (19:37) translate Zech. 12:10 differently from the Septuagint, but in agreement with each other. Only Revelation and the Gospel of John describe Jesus as the Lamb (5:6, 8; John 1:29); both describe Jesus as a witness (cf. 1:5; John 5:31, 32).

Revelation was written in the last decade of the first century (ca. A.D. 94–96), near the end of Emperor Domitian’s reign (A.D. 81–96). Although some date it during Nero’s reign (A.D. 54–68), their arguments are unconvincing and conflict with the view of the early church. Writing in the second century, Irenaeus declared that Revelation had been written toward the end of Domitian’s reign. Later writers, such as Clement of Alexandria, Origen, Victorinus (who wrote one of the earliest commentaries on Revelation), Eusebius, and Jerome affirm the Domitian date.

The spiritual decline of the 7 churches (chaps. 2, 3) also argues for the later date. Those churches were strong and spiritually healthy in the mid-60s, when Paul last ministered in Asia Minor. The brief time between Paul’s ministry there and the end of Nero’s reign was too short for such a decline to have occurred. The longer time gap also explains the rise of the heretical sect known as the Nicolaitans (2:6, 15), who are not mentioned in Paul’s letters, not even to one or more of these same churches (Ephesians). Finally, dating Revelation during Nero’s reign does not allow time for John’s ministry in Asia Minor to reach the point at which the authorities would have felt the need to exile him.

Background and Setting

Revelation begins with John, the last surviving apostle and an old man, in exile on the small, barren island of Patmos, located in the Aegean Sea southwest of Ephesus. The Roman authorities had banished him there because of his faithful preaching of the gospel (1:9). While on Patmos, John received a series of visions that laid out the future history of the world.

When he was arrested, John was in Ephesus, ministering to the church there and in the surrounding cities. Seeking to strengthen those congregations, he could no longer minister to them in person and, following the divine command (1:11), John addressed Revelation to them (1:4). The churches had begun to feel the effects of persecution; at least one man—probably a pastor—had already been martyred (2:13), and John himself had been exiled. But the storm of persecution was about to break in full fury upon the 7 churches so dear to the apostle’s heart (2:10). To those churches, Revelation provided a message of hope: God is in sovereign control of all the events of human history, and though evil often seems pervasive and wicked men all powerful, their ultimate doom is certain. Christ will come in glory to judge and rule.

Historical and Theological Themes

Since it is primarily prophetic, Revelation contains little historical material, other than that in chaps. 1–3. The 7 churches to whom the letters were addressed were existing churches in Asia Minor (modern Turkey). Apparently, they were singled out because John had ministered in them.

Revelation is first and foremost a revelation about Jesus Christ (1:1). The book depicts Him as the risen, glorified Son of God ministering among the churches (1:10ff.), as “the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth” (1:5), as “the Alpha and the Omega, the Beginning and the End” (1:8), as the one “who is and who was and who is to come, the Almighty” (1:8), as the First and the Last (1:11), as the Son of Man (1:13), as the one who was dead, but now is alive forevermore (1:18), as the Son of God (2:18), as the one who is holy and true (3:7), as “the Amen, the Faithful and True Witness, the Beginning of the creation of God” (3:14), as the Lion of the tribe of Judah (5:5), as the Lamb in heaven, with authority to open the title deed to the earth (6:1ff.), as the Lamb on the throne (7:17), as the Messiah who will reign forever (11:15), as the Word of God (19:13), as the majestic King of kings and Lord of lords, returning in glorious splendor to conquer His foes (19:11ff.), and as “the Root and the Offspring of David, the Bright and Morning Star” (22:16).

Many other rich theological themes find expression in Revelation. The church is warned about sin and exhorted to holiness. John’s vivid pictures of worship in heaven both exhort and instruct believers. In few other books of the Bible is the ministry of angels so prominent. Revelation’s primary theological contribution is to eschatology, i.e., the doctrine of last things. In it we learn about: the final political setup of the world; the last battle of human history; the career and ultimate defeat of Antichrist; Christ’s 1,000 year earthly kingdom; the glories of heaven and the eternal state; and the final state of the wicked and the righteous. Finally, only Daniel rivals this book in declaring that God providentially rules over the kingdoms of men and will accomplish His sovereign purposes regardless of human or demonic opposition.

Interpretive Challenges

No other NT book poses more serious and difficult interpretive challenges than Revelation. The book’s vivid imagery and striking symbolism have produced 4 main interpretive approaches:

The preterist approach interprets Revelation as a description of first century events in the Roman Empire (see Author and Date). This view conflicts with the book’s own often repeated claim to be prophecy (1:3; 22:7, 10, 18, 19). It is impossible to see all the events in Revelation as already fulfilled. The second coming of Christ, for example, obviously did not take place in the first century.

The historicist approach views Revelation as a panoramic view of church history from apostolic times to the present—seeing in the symbolism such events as the barbarian invasions of Rome, the rise of the Roman Catholic Church (as well as various individual popes), the emergence of Islam, and the French Revolution. This interpretive method robs Revelation of any meaning for those to whom it was written. It also ignores the time limitations the book itself places on the unfolding events (cf. 11:2; 12:6, 14; 13:5). Historicism has produced many different—and often conflicting—interpretations of the actual historical events contained in Revelation.

The idealist approach interprets Revelation as a timeless depiction of the cosmic struggle between the forces of good and evil. In this view, the book contains neither historical allusions nor predictive prophecy. This view also ignores Revelation’s prophetic character and, if carried to its logical conclusion, severs the book from any connection with actual historical events. Revelation then becomes merely a collection of stories designed to teach spiritual truth.

The futurist approach insists that the events of chaps. 6-22 are yet future, and that those chapters literally and symbolically depict actual people and events yet to appear on the world scene. It describes the events surrounding the second coming of Jesus Christ (chaps. 6-19), the Millennium and final judgment (chap. 20), and the eternal state (chaps. 21, 22). Only this view does justice to Revelation’s claim to be prophecy and interprets the book by the same grammatical-historical method as chaps. 1-3 and the rest of Scripture.

Outline

I. The Things which You Have Seen (1:1-20)

A. The Prologue (1:1-8)

B. The Vision of the Glorified Christ (1:9-18)

C. The Apostle’s Commission to Write (1:19, 20)

II. The Things which Are (2:1-3:22)

A. The Letter to the Church at Ephesus (2:1-7)

B. The Letter to the Church at Smyrna (2:8-11)

C. The Letter to the Church at Pergamos (2:12-17)

D. The Letter to the Church at Thyatira (2:18-29)

E. The Letter to the Church at Sardis (3:1-6)

F. The Letter to the Church at Philadelphia (3:7-13)

G. The Letter to the Church at Laodicea (3:14-22)

III. The Things which Will Take Place after This (4:1-22:21)

A. Worship in Heaven (4:1-5:14)

B. The Great Tribulation (6:1-18:24)

C. The Return of the King (19:1-21)

D. The Millennium (20:1-10)

E. The Great White Throne Judgment (20:11-15)

F. The Eternal State (21:1-22:21)

THE REVELATION

of Jesus Christ

Revelation 1

Introduction and Benediction

1The Revelation of Jesus Christ, awhich God gave Him to show His servants—things which must 1shortly take place. And bHe sent and signified it by His angel to His servant John,

2cwho bore witness to the word of God, and to the testimony of Jesus Christ, to all things dthat he saw.

3eBlessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for fthe time is near.

Greeting the Seven Churches

4John, to the seven churches which are in Asia:

Grace to you and peace from Him gwho is and hwho was and who is to come, iand from the seven Spirits who are before His throne,

5and from Jesus Christ, jthe faithful kwitness, the lfirstborn from the dead, and mthe ruler over the kings of the earth. To Him nwho 2loved us oand washed us from our sins in His own blood,

6and has pmade us 3kings and priests to His God and Father, qto Him be glory and dominion forever and ever. Amen.

7Behold, He is coming with rclouds, and every eye will see Him, even sthey who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen.

8t“I am the Alpha and the Omega, 4the Beginning and the End,” says the 5Lord, u“who is and who was and who is to come, the vAlmighty.”

Vision of the Son of Man

9I, John, 6both your brother and wcompanion in the tribulation and xkingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ.

10yI was in the Spirit on zthe Lord’s Day, and I heard behind me aa loud voice, as of a trumpet,

11saying, 7“I am the Alpha and the Omega, the First and the Last,” and, “What you see, write in a book and send it to the seven churches 8which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea.”

12Then I turned to see the voice that spoke with me. And having turned bI saw seven golden lampstands,

13cand in the midst of the seven lampstands dOne like the Son of Man, eclothed with a garment down to the feet and fgirded about the chest with a golden band.

14His head and ghair were white like wool, as white as snow, and hHis eyes like a flame of fire; The Seven Churches

15iHis feet were like fine brass, as if refined in a furnace, and jHis voice as the sound of many waters;

16kHe had in His right hand seven stars, lout of His mouth went a sharp two-edged sword, mand His countenance was like the sun shining in its strength.

17And nwhen I saw Him, I fell at His feet as dead. But oHe laid His right hand on me, saying 9to me, “Do not be afraid; pI am the First and the Last.

18q“I am He who lives, and was dead, and behold, rI am alive forevermore. Amen. And sI have the keys of 10Hades and of Death.

1911“Write the things which you have tseen, uand the things which are, vand the things which will take place after this.

20“The 12mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are wthe 13angels of the seven churches, and xthe seven lampstands 14which you saw are the seven churches.

Revelation 2

The Loveless Church

1“To the 1angel of the church of Ephesus write,

‘These things says aHe who holds the seven stars in His right hand, bwho walks in the midst of the seven golden lampstands:

2c“I know your works, your labor, your 2patience, and that you cannot 3bear those who are evil. And dyou have tested those ewho say they are apostles and are not, and have found them liars;

3“and you have persevered and have patience, and have labored for My name’s sake and have fnot become weary.

4“Nevertheless I have this against you, that you have left your first love.

5“Remember therefore from where you have fallen; repent and do the first works, gor else I will come to you quickly and remove your lampstand from its place—unless you repent.

6“But this you have, that you hate the deeds of the Nicolaitans, which I also hate.

7h“He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give ito eat from jthe tree of life, which is in the midst of the Paradise of God.” ’

The Persecuted Church

8“And to the 4angel of the church in Smyrna write,

‘These things says kthe First and the Last, who was dead, and came to life:

9“I know your works, tribulation, and poverty (but you are lrich); and I know the blasphemy of mthose who say they are Jews and are not, nbut are a 5synagogue of Satan.

10o“Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. pBe faithful until death, and I will give you qthe crown of life.

11r“He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by sthe second death.” ’

The Compromising Church

12“And to the 6angel of the church in Pergamos write,

‘These things says tHe who has the sharp two-edged sword:

13“I know your works, and where you dwell, where Satan’s throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells.

14“But I have a few things against you, because you have there those who hold the doctrine of uBalaam, who taught Balak to put a stumbling block before the children of Israel, vto eat things sacrificed to idols, wand to commit sexual immorality.

15“Thus you also have those who hold the doctrine of the Nicolaitans, 7which thing I hate.

16“Repent, or else I will come to you quickly and xwill fight against them with the sword of My mouth.

17“He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give some of the hidden ymanna to eat. And I will give him a white stone, and on the stone za new name written which no one knows except him who receives it.” ’

The Corrupt Church

18“And to the 8angel of the church in Thyatira write,

‘These things says the Son of God, awho has eyes like a flame of fire, and His feet like fine brass:

19b“I know your works, love, 9service, faith, and your 10patience; and as for your works, the last are more than the first.

20“Nevertheless I have 11a few things against you, because you allow 12that woman cJezebel, who calls herself a prophetess, 13to teach and seduce My servants dto commit sexual immorality and eat things sacrificed to idols.

21“And I gave her time eto 14repent of her sexual immorality, and she did not repent.

22“Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of 15their deeds.

23“I will kill her children with death, and all the churches shall know that I am He who fsearches16 the minds and hearts. And I will give to each one of you according to your works.

24“Now to you I say, 17and to the rest in Thyatira, as many as do not have this doctrine, who have not known the gdepths of Satan, as they say, hI 18will put on you no other burden.

25“But hold fast iwhat you have till I come.

26“And he who overcomes, and keeps jMy works until the end, kto him I will give power over the nations—

27‘Hel shall rule them with a rod of iron;

They shall be dashed to pieces like the potter’s vessels’—

as I also have received from My Father;

28“and I will give him mthe morning star.

29“He who has an ear, let him hear what the Spirit says to the churches.” ’

Revelation 3

The Dead Church

1“And to the 1angel of the church in Sardis write,

‘These things says He who ahas the seven Spirits of God and the seven stars: “I know your works, that you have a name that you are alive, but you are dead.

2“Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before 2God.

3b“Remember therefore how you have received and heard; hold fast and crepent. dTherefore if you will not watch, I will come upon you eas a thief, and you will not know what hour I will come upon you.

43“You have fa few names 4even in Sardis who have not gdefiled their garments; and they shall walk with Me hin white, for they are worthy.

5“He who overcomes ishall be clothed in white garments, and I will not jblot out his name from the kBook of Life; but lI will confess his name before My Father and before His angels.

6m“He who has an ear, let him hear what the Spirit says to the churches.” ’

The Faithful Church

7“And to the 5angel of the church in Philadelphia write,

‘These things says nHe who is holy, oHe who is true, p“He who has the key of David, qHe who opens and no one shuts, and rshuts and no one opens”:

8s“I know your works. See, I have set before you tan open door, 6and no one can shut it; for you have a little strength, have kept My word, and have not denied My name.

9“Indeed I will make uthose of the synagogue of Satan, who say they are Jews and are not, but lie—indeed vI will make them come and worship before your feet, and to know that I have loved you.

10“Because you have kept 7My command to persevere, wI also will keep you from the hour of trial which shall come upon xthe whole world, to test those who dwell yon the earth.

118“Behold, zI am coming quickly! aHold fast what you have, that no one may take byour crown.

12“He who overcomes, I will make him ca pillar in the temple of My God, and he shall dgo out no more. eI will write on him the name of My God and the name of the city of My God, the fNew Jerusalem, which gcomes down out of heaven from My God. hAnd I will write on him My new name.

13i“He who has an ear, let him hear what the Spirit says to the churches.” ’

The Lukewarm Church

14“And to the 9angel of the church 10of the Laodiceans write,

j‘These things says the Amen, kthe Faithful and True Witness, lthe Beginning of the creation of God:

15m“I know your works, that you are neither cold nor hot. I could wish you were cold or hot.

16“So then, because you are lukewarm, and neither 11cold nor hot, I will vomit you out of My mouth.

17“Because you say, n‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked—

18“I counsel you oto buy from Me gold refined in the fire, that you may be rich; and pwhite garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see.

19q“As many as I love, I rebuke and rchasten.12 Therefore be 13zealous and repent.

20“Behold, sI stand at the door and knock. tIf anyone hears My voice and opens the door, uI will come in to him and dine with him, and he with Me.

21“To him who overcomes vI will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.

22w“He who has an ear, let him hear what the Spirit says to the churches.” ’ ”

Revelation 4

The Throne Room of Heaven

(Is. 6:1–3)

1After these things I looked, and behold, a door standing aopen in heaven. And the first voice which I heard was like a btrumpet speaking with me, saying, “Come up here, and I will show you things which must take place after this.”

2Immediately cI was in the Spirit; and behold, da throne set in heaven, and One sat on the throne.

31And He who sat there was elike a jasper and a sardius stone in appearance; fand there was a rainbow around the throne, in appearance like an emerald.

4gAround the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, hclothed in white 2robes; and they had crowns of gold on their heads.

5And from the throne proceeded ilightnings, 3thunderings, and voices. jSeven lamps of fire were burning before the throne, which are kthe4 seven Spirits of God.

6Before the throne there 5was la sea of glass, like crystal. mAnd in the midst of the throne, and around the throne, were four living creatures full of eyes in front and in back.

7nThe first living creature was like a lion, the second living creature like a calf, the third living creature had a face like a man, and the fourth living creature was like a flying eagle.

8The four living creatures, each having osix wings, were full of eyes around and within. And they do not rest day or night, saying:

p“Holy,6 holy, holy,

q Lord God Almighty,

r Who was and is and is to come!”

9Whenever the living creatures give glory and honor and thanks to Him who sits on the throne, swho lives forever and ever,

10tthe twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying:

11“Youu are worthy, 7O Lord,

To receive glory and honor and power;

v For You created all things,

And by wYour will they 8exist and were created.”

Revelation 5

The Lamb Takes the Scroll

1And I saw in the right hand of Him who sat on the throne aa scroll written inside and on the back, bsealed with seven seals.

2Then I saw a strong angel proclaiming with a loud voice, c“Who is worthy to open the scroll and to loose its seals?”

3And no one in heaven or on the earth or under the earth was able to open the scroll, or to look at it.

4So I wept much, because no one was found worthy to open 1and read the scroll, or to look at it.

5But one of the elders said to me, “Do not weep. Behold, dthe Lion of the tribe of eJudah, fthe Root of David, has gprevailed to open the scroll hand 2to loose its seven seals.”

6And I looked, 3and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood ia Lamb as though it had been slain, having seven horns and jseven eyes, which are kthe seven Spirits of God sent out into all the earth.

7Then He came and took the scroll out of the right hand lof Him who sat on the throne.

Worthy Is the Lamb

8Now when He had taken the scroll, mthe four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the nprayers of the saints.

9And othey sang a new song, saying:

p“You are worthy to take the scroll,

And to open its seals;

For You were slain,

And qhave redeemed us to God rby Your blood

Out of every tribe and tongue and people and nation,

10And have made 4us skings5 and tpriests to our God;

And 6we shall reign on the earth.”

11Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands,

12saying with a loud voice:

“Worthy is the Lamb who was slain

To receive power and riches and wisdom,

And strength and honor and glory and blessing!”

13And uevery creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying:

v“Blessing and honor and glory and power

Be to Him wwho sits on the throne,

And to the Lamb, forever and 7ever!”

14Then the four living creatures said, “Amen!” And the 8twenty-four elders fell down and worshiped 9Him who lives forever and ever.

Revelation 6

First Seal: The Conqueror

1Now aI saw when the Lamb opened one of the 1seals; and I heard bone of the four living creatures saying with a voice like thunder, “Come and see.”

2And I looked, and behold, ca white horse. dHe who sat on it had a bow; eand a crown was given to him, and he went out fconquering and to conquer.

Second Seal: Conflict on Earth

3When He opened the second seal, gI heard the second living creature saying, “Come 2and see.”

4hAnother horse, fiery red, went out. And it was granted to the one who sat on it to itake peace from the earth, and that people should kill one another; and there was given to him a great sword.

Third Seal: Scarcity on Earth

5When He opened the third seal, jI heard the third living creature say, “Come and see.” So I looked, and behold, ka black horse, and he who sat on it had a pair of lscales3 in his hand.

6And I heard a voice in the midst of the four living creatures saying, “A 4quart of wheat for a 5denarius, and three quarts of barley for a denarius; and mdo not harm the oil and the wine.”

Fourth Seal: Widespread Death on Earth

7When He opened the fourth seal, nI heard the voice of the fourth living creature saying, “Come and see.”

8oSo I looked, and behold, a pale horse. And the name of him who sat on it was Death, and Hades followed with him. And 6power was given to them over a fourth of the earth, pto kill with sword, with hunger, with death, qand by the beasts of the earth.

Fifth Seal: The Cry of the Martyrs

9When He opened the fifth seal, I saw under rthe altar sthe souls of those who had been slain tfor the word of God and for uthe testimony which they held.

10And they cried with a loud voice, saying, v“How long, O Lord, wholy and true, xuntil You judge and avenge our blood on those who dwell on the earth?”

11Then a ywhite robe was given to each of them; and it was said to them zthat they should rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed.

Sixth Seal: Cosmic Disturbances

12I looked when He opened the sixth seal, aand 7behold, there was a great earthquake; and bthe sun became black as sackcloth of hair, and the 8moon became like blood.

13cAnd the stars of heaven fell to the earth, as a fig tree drops its late figs when it is shaken by a mighty wind.

14dThen the sky 9receded as a scroll when it is rolled up, and eevery mountain and island was moved out of its place.

15And the fkings of the earth, the great men, 10the rich men, the commanders, the mighty men, every slave and every free man, ghid themselves in the caves and in the rocks of the mountains,

16hand said to the mountains and rocks, “Fall on us and hide us from the face of Him who isits on the throne and from the wrath of the Lamb!

17“For the great day of His wrath has come, jand who is able to stand?”

Revelation 7

The Sealed of Israel

1After these things I saw four angels standing at the four corners of the earth, aholding the four winds of the earth, bthat the wind should not blow on the earth, on the sea, or on any tree.

2Then I saw another angel ascending from the east, having the seal of the living God. And he cried with a loud voice to the four angels to whom it was granted to harm the earth and the sea,

3saying, c“Do not harm the earth, the sea, or the trees till we have sealed the servants of our God don their foreheads.”

4eAnd I heard the number of those who were sealed. fOne hundred and forty-four thousand gof all the tribes of the children of Israel were sealed:

5of the tribe of Judah

twelve thousand were sealed;

of the tribe of Reuben

twelve thousand were 1sealed;

of the tribe of Gad

twelve thousand were sealed;

6of the tribe of Asher

twelve thousand were sealed;

of the tribe of Naphtali

twelve thousand were sealed;

of the tribe of Manasseh

twelve thousand were sealed;

7of the tribe of Simeon

twelve thousand were sealed;

of the tribe of Levi

twelve thousand were sealed;

of the tribe of Issachar

twelve thousand were sealed;

8of the tribe of Zebulun

twelve thousand were sealed;

of the tribe of Joseph

twelve thousand were sealed;

of the tribe of Benjamin

twelve thousand were sealed.

A Multitude from the Great Tribulation

9After these things I looked, and behold, ha great multitude which no one could number, iof all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, jclothed with white robes, with palm branches in their hands,

10and crying out with a loud voice, saying, k“Salvation belongs to our God lwho sits on the throne, and to the Lamb!”

11mAll the angels stood around the throne and the elders and the four living creatures, and fell on their faces before the throne and nworshiped God,

12osaying:

“Amen! Blessing and glory and wisdom,

Thanksgiving and honor and power and might,

Be to our God forever and ever.

Amen.”

13Then one of the elders answered, saying to me, “Who are these arrayed in pwhite robes, and where did they come from?”

14And I said to him, 2“Sir, you know.” So he said to me, q“These are the ones who come out of the great tribulation, and rwashed their robes and made them white in the blood of the Lamb.

15“Therefore they are before the throne of God, and serve Him day and night in His temple. And He who sits on the throne will sdwell among them.

16t“They shall neither hunger anymore nor thirst anymore; uthe sun shall not strike them, nor any heat;

17“for the Lamb who is in the midst of the throne vwill shepherd them and lead them to 3living fountains of waters. wAnd God will wipe away every tear from their eyes.”

Revelation 8

Seventh Seal: Prelude to the Seven Trumpets

1Whena He opened the seventh seal, there was silence in heaven for about half an hour.

2bAnd I saw the seven angels who stand before God, cand to them were given seven trumpets.

3Then another angel, having a golden censer, came and stood at the altar. He was given much incense, that he should offer it with dthe prayers of all the saints upon ethe golden altar which was before the throne.

4And fthe smoke of the incense, with the prayers of the saints, ascended before God from the angel’s hand.

5Then the angel took the censer, filled it with fire from the altar, and threw it to the earth. And gthere were noises, thunderings, hlightnings, iand an earthquake.

6So the seven angels who had the seven trumpets prepared themselves to sound.

First Trumpet: Vegetation Struck

7The first angel sounded: jAnd hail and fire followed, mingled with blood, and they were thrown kto the 1earth. And a third lof the trees were burned up, and all green grass was burned up.

Second Trumpet: The Seas Struck

8Then the second angel sounded: mAnd something like a great mountain burning with fire was thrown into the sea, nand a third of the sea obecame blood.

9pAnd a third of the living creatures in the sea died, and a third of the ships were destroyed.

Third Trumpet: The Waters Struck

10Then the third angel sounded: qAnd a great star fell from heaven, burning like a torch, rand it fell on a third of the rivers and on the springs of water.

11sThe name of the star is Wormwood. tA third of the waters became wormwood, and many men died from the water, because it was made bitter.

Fourth Trumpet: The Heavens Struck

12uThen the fourth angel sounded: And a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them were darkened. A third of the day 2did not shine, and likewise the night.

13And I looked, vand I heard an 3angel flying through the midst of heaven, saying with a loud voice, w“Woe, woe, woe to the inhabitants of the earth, because of the remaining blasts of the trumpet of the three angels who are about to sound!”

Revelation 9

Fifth Trumpet: The Locusts from the Bottomless Pit

1Then the fifth angel sounded: aAnd I saw a star fallen from heaven to the earth. To him was given the key to bthe 1bottomless pit.

2And he opened the bottomless pit, and smoke arose out of the pit like the smoke of a great furnace. So the csun and the air were darkened because of the smoke of the pit.

3Then out of the smoke locusts came upon the earth. And to them was given power, das the scorpions of the earth have power.

4They were commanded enot to harm fthe grass of the earth, or any green thing, or any tree, but only those men who do not have gthe seal of God on their foreheads.

5And 2they were not given authority to kill them, hbut to torment them for five months. Their torment was like the torment of a scorpion when it strikes a man.

6In those days imen will seek death and will not find it; they will desire to die, and death will flee from them.

7jThe shape of the locusts was like horses prepared for battle. kOn their heads were crowns of something like gold, land their faces were like the faces of men.

8They had hair like women’s hair, and mtheir teeth were like lions’ teeth.

9And they had breastplates like breastplates of iron, and the sound of their wings was nlike the sound of chariots with many horses running into battle.

10They had tails like scorpions, and there were stings in their tails. Their power was to hurt men five months.

11And they had as king over them othe angel of the bottomless pit, whose name in Hebrew is 3Abaddon, but in Greek he has the name 4Apollyon.

12pOne woe is past. Behold, still two more woes are coming after these things.

Sixth Trumpet: The Angels from the Euphrates

13Then the sixth angel sounded: And I heard a voice from the four horns of the qgolden altar which is before God,

14saying to the sixth angel who had the trumpet, “Release the four angels who are bound rat the great river Euphrates.”

15So the four angels, who had been prepared for the hour and day and month and year, were released to kill a sthird of mankind.

16Now tthe number of the army uof the horsemen was two hundred million; vI heard the number of them.

17And thus I saw the horses in the vision: those who sat on them had breastplates of fiery red, hyacinth blue, and sulfur yellow; wand the heads of the horses were like the heads of lions; and out of their mouths came fire, smoke, and brimstone.

18By these three plagues a third of mankind was killed—by the fire and the smoke and the brimstone which came out of their mouths.

19For 5their power is in their mouth and in their tails; xfor their tails are like serpents, having heads; and with them they do harm.

20But the rest of mankind, who were not killed by these plagues, ydid not repent of the works of their hands, that they should not worship zdemons, aand idols of gold, silver, brass, stone, and wood, which can neither see nor hear nor walk.

21And they did not repent of their murders bor their 6sorceries or their sexual immorality or their thefts.

Revelation 10

The Mighty Angel with the Little Book

1I saw still another mighty angel coming down from heaven, clothed with a cloud. aAnd a rainbow was on bhis head, his face was like the sun, and chis feet like pillars of fire.

2He had a little book open in his hand. dAnd he set his right foot on the sea and his left foot on the land,

3and cried with a loud voice, as when a lion roars. When he cried out, eseven thunders uttered their voices.

4Now when the seven thunders 1uttered their voices, I was about to write; but I heard a voice from heaven saying 2to me, f“Seal up the things which the seven thunders uttered, and do not write them.”

5The angel whom I saw standing on the sea and on the land graised up his 3hand to heaven

6and swore by Him who lives forever and ever, hwho created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, ithat there should be delay no longer,

7but jin the days of the sounding of the seventh angel, when he is about to sound, the mystery of God would be finished, as He declared to His servants the prophets.

John Eats the Little Book

8Then the voice which I heard from heaven spoke to me again and said, “Go, take the little book which is open in the hand of the angel who stands on the sea and on the earth.”

9So I went to the angel and said to him, “Give me the little book.” And he said to me, k“Take and eat it; and it will make your stomach bitter, but it will be as sweet as honey in your mouth.”

10Then I took the little book out of the angel’s hand and ate it, land it was as sweet as honey in my mouth. But when I had eaten it, mmy stomach became bitter.

11And 4he said to me, “You must prophesy again about many peoples, nations, tongues, and kings.”

Revelation 11

The Two Witnesses

1Then I was given aa reed like a measuring rod. 1And the angel stood, saying, b“Rise and measure the temple of God, the altar, and those who worship there.

2“But leave out cthe court which is outside the temple, and do not measure it, dfor it has been given to the Gentiles. And they will etread the holy city underfoot for fforty-two months.

3“And I will give power to my two gwitnesses, hand they will prophesy ione thousand two hundred and sixty days, clothed in sackcloth.”

4These are the jtwo olive trees and the two lampstands standing before the 2God of the earth.

5And if anyone wants to harm them, kfire proceeds from their mouth and devours their enemies. lAnd if anyone wants to harm them, he must be killed in this manner.

6These mhave power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire.

The Witnesses Killed

7When they nfinish their testimony, othe beast that ascends pout of the bottomless pit qwill make war against them, overcome them, and kill them.

8And their dead bodies will lie in the street of rthe great city which spiritually is called Sodom and Egypt, swhere also 3our Lord was crucified.

9tThen those from the peoples, tribes, tongues, and nations 4will see their dead bodies three-and-a-half days, uand not allow their dead bodies to be put into graves.

10vAnd those who dwell on the earth will rejoice over them, make merry, wand send gifts to one another, xbecause these two prophets tormented those who dwell on the earth.

The Witnesses Resurrected

11yNow after the three-and-a-half days zthe breath of life from God entered them, and they stood on their feet, and great fear fell on those who saw them.

12And 5they heard a loud voice from heaven saying to them, “Come up here.” aAnd they ascended to heaven bin a cloud, cand their enemies saw them.

13In the same hour dthere was a great earthquake, eand a tenth of the city fell. In the earthquake seven thousand people were killed, and the rest were afraid fand gave glory to the God of heaven.

14gThe second woe is past. Behold, the third woe is coming quickly.

Seventh Trumpet: The Kingdom Proclaimed

15Then hthe seventh angel sounded: iAnd there were loud voices in heaven, saying, j“The 6kingdoms of this world have become the kingdoms of our Lord and of His Christ, kand He shall reign forever and ever!”

16And lthe twenty-four elders who sat before God on their thrones fell on their faces and mworshiped God,

17saying:

“We give You thanks, O Lord God Almighty,

The One nwho is and who was 7and who is to come,

Because You have taken Your great power oand reigned.

18The nations were pangry, and Your 8wrath has come,

And the time of the qdead, that they should be judged,

And that You should reward Your servants the prophets and the saints,

And those who fear Your name, small and great,

And should destroy those who destroy the earth.”

19Then rthe temple of God was opened in heaven, and the ark of 9His covenant was seen in His temple. And sthere were lightnings, noises, thunderings, an earthquake, tand great hail.

Revelation 12

The Woman, the Child, and the Dragon

1Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a garland of twelve stars.

2Then being with child, she cried out ain labor and in pain to give birth.

3And another sign appeared in heaven: behold, ba great, fiery red dragon having seven heads and ten horns, and seven diadems on his heads.

4cHis tail drew a third dof the stars of heaven eand threw them to the earth. And the dragon stood fbefore the woman who was ready to give birth, gto devour her Child as soon as it was born.

5She bore a male Child hwho was to rule all nations with a rod of iron. And her Child was icaught up to God and His throne.

6Then jthe woman fled into the wilderness, where she has a place prepared by God, that they should feed her there kone thousand two hundred and sixty days.

Satan Thrown Out of Heaven

7And war broke out in heaven: lMichael and his angels fought mwith the dragon; and the dragon and his angels fought,

8but they 1did not prevail, nor was a place found for 2them in heaven any longer.

9So nthe great dragon was cast out, othat serpent of old, called the Devil and Satan, pwho deceives the whole world; qhe was cast to the earth, and his angels were cast out with him.

10Then I heard a loud voice saying in heaven, r“Now salvation, and strength, and the kingdom of our God, and the power of His Christ have come, for the accuser of our brethren, swho accused them before our God day and night, has been cast down.

11“And tthey overcame him by the blood of the Lamb and by the word of their testimony, uand they did not love their lives to the death.

12“Therefore vrejoice, O heavens, and you who dwell in them! wWoe to the inhabitants of the earth and the sea! For the devil has come down to you, having great wrath, xbecause he knows that he has a short time.”

The Woman Persecuted

13Now when the dragon saw that he had been cast to the earth, he persecuted ythe woman who gave birth to the male Child.

14zBut the woman was given two wings of a great eagle, athat she might fly binto the wilderness to her place, where she is nourished cfor a time and times and half a time, from the presence of the serpent.

15So the serpent dspewed water out of his mouth like a flood after the woman, that he might cause her to be carried away by the flood.

16But the earth helped the woman, and the earth opened its mouth and swallowed up the flood which the dragon had spewed out of his mouth.

17And the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus 3Christ.

Revelation 13

The Beast from the Sea

1Then 1I stood on the sand of the sea. And I saw aa beast rising up out of the sea, bhaving 2seven heads and ten horns, and on his horns ten crowns, and on his heads a cblasphemous name.

2Now the beast which I saw was like a leopard, his feet were like the feet of a bear, and his mouth like the mouth of a lion. The ddragon gave him his power, his throne, and great authority.

3And I saw one of his heads eas if it had been mortally wounded, and his deadly wound was healed. And fall the world marveled and followed the beast.

4So they worshiped the dragon who gave authority to the beast; and they worshiped the beast, saying, g“Who is like the beast? Who is able to make war with him?”

5And he was given ha mouth speaking great things and blasphemies, and he was given authority to 3continue for iforty-two months.

6Then he opened his mouth in blasphemy against God, to blaspheme His name, jHis tabernacle, and those who dwell in heaven.

7It was granted to him kto make war with the saints and to overcome them. And lauthority was given him over every 4tribe, tongue, and nation.

8All who dwell on the earth will worship him, mwhose names have not been written in the Book of Life of the Lamb slain nfrom the foundation of the world.

9oIf anyone has an ear, let him hear.

10pHe who leads into captivity shall go into captivity; qhe who kills with the sword must be killed with the sword. rHere is the 5patience and the faith of the saints.

The Beast from the Earth

11Then I saw another beast scoming up out of the earth, and he had two horns like a lamb and spoke like a dragon.

12And he exercises all the authority of the first beast in his presence, and causes the earth and those who dwell in it to worship the first beast, twhose deadly wound was healed.

13uHe performs great signs, vso that he even makes fire come down from heaven on the earth in the sight of men.

14wAnd he deceives 6those who dwell on the earth xby those signs which he was granted to do in the sight of the beast, telling those who dwell on the earth to make an image to the beast who was wounded by the sword yand lived.

15He was granted power to give breath to the image of the beast, that the image of the beast should both speak zand cause as many as would not worship the image of the beast to be killed.

16He causes all, both small and great, rich and poor, free and slave, ato receive a mark on their right hand or on their foreheads,

17and that no one may buy or sell except one who has 7the mark or bthe name of the beast, cor the number of his name.

18dHere is wisdom. Let him who has eunderstanding calculate fthe number of the beast, gfor it is the number of a man: His number is 666.

Revelation 14

The Lamb and the 144,000

1Then I looked, and behold, 1a aLamb standing on Mount Zion, and with Him bone hundred and forty-four thousand, 2having His Father’s name cwritten on their foreheads.

2And I heard a voice from heaven, dlike the voice of many waters, and like the voice of loud thunder. And I heard the sound of eharpists playing their harps.

3They sang as it were a new song before the throne, before the four living creatures, and the elders; and no one could learn that song fexcept the hundred and forty-four thousand who were redeemed from the earth.

4These are the ones who were not defiled with women, gfor they are virgins. These are the ones hwho follow the Lamb wherever He goes. These iwere 3redeemed from among men, jbeing firstfruits to God and to the Lamb.

5And kin their mouth was found no 4deceit, for lthey are without fault 5before the throne of God.

The Proclamations of Three Angels

6Then I saw another angel mflying in the midst of heaven, nhaving the everlasting gospel to preach to those who dwell on the earth—oto every nation, tribe, tongue, and people—

7saying with a loud voice, p“Fear God and give glory to Him, for the hour of His judgment has come; qand worship Him who made heaven and earth, the sea and springs of water.”

8And another angel followed, saying, r“Babylon6 is fallen, is fallen, that great city, because sshe has made all nations drink of the wine of the wrath of her fornication.”

9Then a third angel followed them, saying with a loud voice, t“If anyone worships the beast and his image, and receives his umark on his forehead or on his hand,

10“he himself vshall also drink of the wine of the wrath of God, which is wpoured out full strength into xthe cup of His indignation. yHe shall be tormented with zfire and brimstone in the presence of the holy angels and in the presence of the Lamb.

11“And athe smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name.”

12bHere is the 7patience of the saints; chere8 are those who keep the commandments of God and the faith of Jesus.

13Then I heard a voice from heaven saying 9to me, “Write: d‘Blessed are the dead ewho die in the Lord from now on.’ ” “Yes,” says the Spirit, f“that they may rest from their labors, and their works follow gthem.”

Reaping the Earth’s Harvest

14Then I looked, and behold, a white cloud, and on the cloud sat One like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle.

15And another angel hcame out of the temple, crying with a loud voice to Him who sat on the cloud, i“Thrust in Your sickle and reap, for the time has come 10for You to reap, for the harvest jof the earth is ripe.”

16So He who sat on the cloud thrust in His sickle on the earth, and the earth was reaped.

Reaping the Grapes of Wrath

17Then another angel came out of the temple which is in heaven, he also having a sharp sickle.

18And another angel came out from the altar, kwho had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, l“Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.”

19So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into mthe great winepress of the wrath of God.

20And nthe winepress was trampled ooutside the city, and blood came out of the winepress, pup to the horses’ bridles, for one thousand six hundred 11furlongs.

Revelation 15

Prelude to the Bowl Judgments

1Then aI saw another sign in heaven, great and marvelous: bseven angels having the seven last plagues, cfor in them the wrath of God is complete.

2And I saw something like da sea of glass emingled with fire, and those who have the victory over the beast, fover his image and 1over his mark and over the gnumber of his name, standing on the sea of glass, hhaving harps of God.

3They sing ithe song of Moses, the servant of God, and the song of the jLamb, saying:

k“Great and marvelous are Your works,

Lord God Almighty!

l Just and true are Your ways,

O King of the 2saints!

4m Who shall not fear You, O Lord, and glorify Your name?

For You alone are nholy.

For oall nations shall come and worship before You,

For Your judgments have been manifested.”

5After these things I looked, and 3behold, pthe 4temple of the tabernacle of the testimony in heaven was opened.

6And out of the 5temple came the seven angels having the seven plagues, qclothed in pure bright linen, and having their chests girded with golden bands.

7rThen one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God swho lives forever and ever.

8tThe temple was filled with smoke ufrom the glory of God and from His power, and no one was able to enter the temple till the seven plagues of the seven angels were completed.

Revelation 16

The Seven Bowls

1Then I heard a loud voice from the temple saying ato the seven angels, “Go and pour out the 1bowls bof the wrath of God on the earth.”

First Bowl: Loathsome Sores

2So the first went and poured out his bowl cupon the earth, and a 2foul and dloathsome sore came upon the men ewho had the mark of the beast and those fwho worshiped his image.

Second Bowl: The Sea Turns to Blood

3Then the second angel poured out his bowl gon the sea, and hit became blood as of a dead man; iand every living creature in the sea died.

Third Bowl: The Waters Turn to Blood

4Then the third angel poured out his bowl jon the rivers and springs of water, kand they became blood.

5And I heard the angel of the waters saying:

l“You are righteous, 3O Lord,

The One mwho is and who 4was and who is to be,

Because You have judged these things.

6For nthey have shed the blood oof saints and prophets,

p And You have given them blood to drink.

5 For it is their just due.”

7And I heard 6another from the altar saying, “Even so, qLord God Almighty, rtrue and righteous are Your judgments.”

Fourth Bowl: Men Are Scorched

8Then the fourth angel poured out his bowl son the sun, tand power was given to him to scorch men with fire.

9And men were scorched with great heat, and they ublasphemed the name of God who has power over these plagues; vand they did not repent wand give Him glory.

Fifth Bowl: Darkness and Pain

10Then the fifth angel poured out his bowl xon the throne of the beast, yand his kingdom became full of darkness; zand they gnawed their tongues because of the pain.

11They blasphemed the God of heaven because of their pains and their sores, and did not repent of their deeds.

Sixth Bowl: Euphrates Dried Up

12Then the sixth angel poured out his bowl aon the great river Euphrates, band its water was dried up, cso that the way of the kings from the east might be prepared.

13And I saw three unclean dspirits like frogs coming out of the mouth of ethe dragon, out of the mouth of the beast, and out of the mouth of fthe false prophet.

14For they are spirits of demons, gperforming signs, which go out to the kings 7of the earth and of hthe whole world, to gather them to ithe battle of that great day of God Almighty.

15j“Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, klest he walk naked and they see his shame.”

16lAnd they gathered them together to the place called in Hebrew, 8Armageddon.

Seventh Bowl: The Earth Utterly Shaken

17Then the seventh angel poured out his bowl into the air, and a loud voice came out of the temple of heaven, from the throne, saying, m“It is done!”

18And nthere were noises and thunderings and lightnings; oand there was a great earthquake, such a mighty and great earthquake pas had not occurred since men were on the earth.

19Now qthe great city was divided into three parts, and the cities of the nations fell. And rgreat Babylon swas remembered before God, tto give her the cup of the wine of the fierceness of His wrath.

20Then uevery island fled away, and the mountains were not found.

21And great hail from heaven fell upon men, each hailstone about the weight of a talent. Men blasphemed God because of the plague of the hail, since that plague was exceedingly great.

Revelation 17

The Scarlet Woman and the Scarlet Beast

1Then aone of the seven angels who had the seven bowls came and talked with me, saying 1to me, “Come, bI will show you the judgment of cthe great harlot dwho sits on many waters,

2e“with whom the kings of the earth committed fornication, and fthe inhabitants of the earth were made drunk with the wine of her fornication.”

3So he carried me away in the Spirit ginto the wilderness. And I saw a woman sitting hon a scarlet beast which was full of inames of blasphemy, having seven heads and ten horns.

4The woman jwas arrayed in purple and scarlet, kand adorned with gold and precious stones and pearls, lhaving in her hand a golden cup mfull of abominations and the filthiness of 2her fornication.

5And on her forehead a name was written:

nMYSTERY,
BABYLON THE GREAT,
THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH.

6I saw othe woman, drunk pwith the blood of the saints and with the blood of qthe martyrs of Jesus. And when I saw her, I marveled with great amazement.

The Meaning of the Woman and the Beast

7But the angel said to me, “Why did you marvel? I will tell you the 3mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns.

8“The beast that you saw was, and is not, and rwill ascend out of the bottomless pit and sgo to 4perdition. And those who tdwell on the earth uwill marvel, vwhose names are not written in the Book of Life from the foundation of the world, when they see the beast that was, and is not, and 5yet is.

9w“Here is the mind which has wisdom: xThe seven heads are seven mountains on which the woman sits.

10“There are also seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must ycontinue a short time.

11“The zbeast that was, and is not, is himself also the eighth, and is of the seven, and is going to 6perdition.

12a“The ten horns which you saw are ten kings who have received no kingdom as yet, but they receive authority for one hour as kings with the beast.

13“These are of one mind, and they will give their power and authority to the beast.

14b“These will make war with the Lamb, and the Lamb will covercome them, dfor He is Lord of lords and King of kings; eand those who are with Him are called, chosen, and faithful.”

15Then he said to me, f“The waters which you saw, where the harlot sits, gare peoples, multitudes, nations, and tongues.

16“And the ten horns which you 7saw on the beast, hthese will hate the harlot, make her idesolate jand naked, eat her flesh and kburn her with fire.

17l“For God has put it into their hearts to fulfill His purpose, to be of one mind, and to give their kingdom to the beast, muntil the words of God are fulfilled.

18“And the woman whom you saw nis that great city owhich reigns over the kings of the earth.”

Revelation 18

The Fall of Babylon the Great

1Aftera these things I saw another angel coming down from heaven, having great authority, band the earth was illuminated with his glory.

2And he cried 1mightily with a loud voice, saying, c“Babylon the great is fallen, is fallen, and dhas become a dwelling place of demons, a prison for every foul spirit, and ea cage for every unclean and hated bird!

3“For all the nations fhave drunk of the wine of the wrath of her fornication, the kings of the earth have committed fornication with her, gand the merchants of the earth have become rich through the 2abundance of her luxury.”

4And I heard another voice from heaven saying, h“Come out of her, my people, lest you share in her sins, and lest you receive of her plagues.

5i“For her sins 3have reached to heaven, and jGod has remembered her iniquities.

6k“Render to her just as she rendered 4to you, and repay her double according to her works; lin the cup which she has mixed, mmix double for her.

7n“In the measure that she glorified herself and lived 5luxuriously, in the same measure give her torment and sorrow; for she says in her heart, ‘I sit as oqueen, and am no widow, and will not see sorrow.’

8“Therefore her plagues will come pin one day—death and mourning and famine. And qshe will be utterly burned with fire, rfor strong is the Lord God who 6judges her.

The World Mourns Babylon’s Fall

9s“The kings of the earth who committed fornication and lived luxuriously with her twill weep and lament for her, uwhen they see the smoke of her burning,

10“standing at a distance for fear of her torment, saying, v‘Alas, alas, that great city Babylon, that mighty city! wFor in one hour your judgment has come.’

11“And xthe merchants of the earth will weep and mourn over her, for no one buys their merchandise anymore:

12y“merchandise of gold and silver, precious stones and pearls, fine linen and purple, silk and scarlet, every kind of citron wood, every kind of object of ivory, every kind of object of most precious wood, bronze, iron, and marble;

13“and cinnamon and incense, fragrant oil and frankincense, wine and oil, fine flour and wheat, cattle and sheep, horses and chariots, and bodies and zsouls of men.

14“The fruit that your soul longed for has gone from you, and all the things which are rich and splendid have 7gone from you, and you shall find them no more at all.

15“The merchants of these things, who became rich by her, will stand at a distance for fear of her torment, weeping and wailing,

16“and saying, ‘Alas, alas, athat great city bthat was clothed in fine linen, purple, and scarlet, and adorned with gold and precious stones and pearls!

17c‘For in one hour such great riches 8came to nothing.’ dEvery shipmaster, all who travel by ship, sailors, and as many as trade on the sea, stood at a distance

18e“and cried out when they saw the smoke of her burning, saying, f‘What is like this great city?’

19g“They threw dust on their heads and cried out, weeping and wailing, and saying, ‘Alas, alas, that great city, in which all who had ships on the sea became rich by her wealth! hFor in one hour she 9is made desolate.’

20i“Rejoice over her, O heaven, and you 10holy apostles and prophets, for jGod has avenged you on her!”

Finality of Babylon’s Fall

21Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, k“Thus with violence the great city Babylon shall be thrown down, and lshall not be found anymore.

22m“The sound of harpists, musicians, flutists, and trumpeters shall not be heard in you anymore. No craftsman of any craft shall be found in you anymore, and the sound of a millstone shall not be heard in you anymore.

23n“The light of a lamp shall not shine in you anymore, oand the voice of bridegroom and bride shall not be heard in you anymore. For pyour merchants were the great men of the earth, qfor by your sorcery all the nations were deceived.

24“And rin her was found the blood of prophets and saints, and of all who swere slain on the earth.”

Revelation 19

Heaven Exults over Babylon

1After these things aI 1heard a loud voice of a great multitude in heaven, saying, “Alleluia! bSalvation and glory and honor and power belong to 2the Lord our God!

2“For ctrue and righteous are His judgments, because He has judged the great harlot who corrupted the earth with her fornication; and He dhas avenged on her the blood of His servants shed by her.”

3Again they said, “Alleluia! eHer smoke rises up forever and ever!”

4And fthe twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, g“Amen! Alleluia!”

5Then a voice came from the throne, saying, h“Praise our God, all you His servants and those who fear Him, iboth3 small and great!”

6jAnd I heard, as it were, the voice of a great multitude, as the sound of many waters and as the sound of mighty thunderings, saying, “Alleluia! For kthe4 Lord God Omnipotent reigns!

7“Let us be glad and rejoice and give Him glory, for lthe marriage of the Lamb has come, and His wife has made herself ready.”

8And mto her it was granted to be arrayed in fine linen, clean and bright, nfor the fine linen is the righteous acts of the saints.

9Then he said to me, “Write: o‘Blessed are those who are called to the marriage supper of the Lamb!’ ” And he said to me, p“These are the true sayings of God.”

10And qI fell at his feet to worship him. But he said to me, r“See that you do not do that! I am your sfellow servant, and of your brethren twho have the testimony of Jesus. Worship God! For the utestimony of Jesus is the spirit of prophecy.”

Christ on a White Horse

11vNow I saw heaven opened, and behold, wa white horse. And He who sat on him was called xFaithful and True, and yin righteousness He judges and makes war.

12zHis eyes were like a flame of fire, and on His head were many crowns. aHe 5had a name written that no one knew except Himself.

13bHe was clothed with a robe dipped in blood, and His name is called cThe Word of God.

14dAnd the armies in heaven, eclothed in 6fine linen, white and clean, followed Him on white horses.

15Now fout of His mouth goes a 7sharp sword, that with it He should strike the nations. And gHe Himself will rule them with a rod of iron. hHe Himself treads the winepress of the fierceness and wrath of Almighty God.

16And iHe has on His robe and on His thigh a name written:

jKING OF KINGS AND LORD OF LORDS.

The Beast and His Armies Defeated

17Then I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, k“Come and gather together for the 8supper of the great God,

18l“that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and of those who sit on them, and the flesh of all people, 9free and slave, both small and great.”

19mAnd I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him who sat on the horse and against His army.

20nThen the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and othose who worshiped his image. pThese two were cast alive into the lake of fire qburning with brimstone.

21And the rest rwere killed with the sword which proceeded from the mouth of Him who sat on the horse. sAnd all the birds twere filled with their flesh.

Revelation 20

Satan Bound 1000 Years

1Then I saw an angel coming down from heaven, ahaving the key to the bottomless pit and a great chain in his hand.

2He laid hold of bthe dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years;

3and he cast him into the bottomless pit, and shut him up, and cset a seal on him, dso that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while.

The Saints Reign with Christ 1000 Years

4And I saw ethrones, and they sat on them, and fjudgment was committed to them. Then I saw gthe souls of those who had been beheaded for their witness to Jesus and for the word of God, hwho had not worshiped the beast ior his image, and had not received his mark on their foreheads or on their hands. And they jlived and kreigned with Christ for 1a thousand years.

5But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection.

6Blessed and holy is he who has part in the first resurrection. Over such lthe second death has no power, but they shall be mpriests of God and of Christ, nand shall reign with Him a thousand years.

Satanic Rebellion Crushed

(cf. Ezek. 38; 39)

7Now when the thousand years have expired, Satan will be released from his prison

8and will go out oto deceive the nations which are in the four corners of the earth, pGog and Magog, qto gather them together to battle, whose number is as the sand of the sea.

9rThey went up on the breadth of the earth and surrounded the camp of the saints and the beloved city. And fire came down from God out of heaven and devoured them.

10The devil, who deceived them, was cast into the lake of fire and brimstone swhere2 the beast and the false prophet are. And they twill be tormented day and night forever and ever.

The Great White Throne Judgment

11Then I saw a great white throne and Him who sat on it, from whose face uthe earth and the heaven fled away. vAnd there was found no place for them.

12And I saw the dead, wsmall and great, standing before 3God, xand books were opened. And another ybook was opened, which is the Book of Life. And the dead were judged zaccording to their works, by the things which were written in the books.

13The sea gave up the dead who were in it, aand Death and Hades delivered up the dead who were in them. bAnd they were judged, each one according to his works.

14Then cDeath and Hades were cast into the lake of fire. dThis is the second 4death.

15And anyone not found written in the Book of Life ewas cast into the lake of fire.

Revelation 21

All Things Made New

1Now aI saw a new heaven and a new earth, bfor the first heaven and the first earth had passed away. Also there was no more sea.

2Then I, 1John, saw cthe holy city, New Jerusalem, coming down out of heaven from God, prepared das a bride adorned for her husband.

3And I heard a loud voice from heaven saying, “Behold, ethe tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God.

4f“And God will wipe away every tear from their eyes; gthere shall be no more death, hnor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”

5Then iHe who sat on the throne said, j“Behold, I make all things new.” And He said 2to me, “Write, for kthese words are true and faithful.”

6And He said to me, l“It3 is done! mI am the Alpha and the Omega, the Beginning and the End. nI will give of the fountain of the water of life freely to him who thirsts.

7“He who overcomes 4shall inherit all things, and oI will be his God and he shall be My son.

8p“But the cowardly, 5unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in qthe lake which burns with fire and brimstone, which is the second death.”

The New Jerusalem

(cf. Ezek. 48:30–35)

9Then one of rthe seven angels who had the seven bowls filled with the seven last plagues came 6to me and talked with me, saying, “Come, I will show you sthe 7bride, the Lamb’s wife.”

10And he carried me away tin the Spirit to a great and high mountain, and showed me uthe 8great city, the 9holy Jerusalem, descending out of heaven from God,

11vhaving the glory of God. Her light was like a most precious stone, like a jasper stone, clear as crystal.

12Also she had a great and high wall with wtwelve gates, and twelve angels at the gates, and names written on them, which are the names of the twelve tribes of the children of Israel:

13xthree gates on the east, three gates on the north, three gates on the south, and three gates on the west.

14Now the wall of the city had twelve foundations, and yon them were the 10names of the twelve apostles of the Lamb.

15And he who talked with me zhad a gold reed to measure the city, its gates, and its wall.

16The city is laid out as a square; its length is as great as its breadth. And he measured the city with the reed: twelve thousand 11furlongs. Its length, breadth, and height are equal.

17Then he measured its wall: one hundred and forty-four cubits, according to the measure of a man, that is, of an angel.

18The construction of its wall was of jasper; and the city was pure gold, like clear glass.

19aThe foundations of the wall of the city were adorned with all kinds of precious stones: the first foundation wa s jasper, the second sapphire, the third chalcedony, the fourth emerald,

20the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst.

21The twelve gates were twelve bpearls: each individual gate was of one pearl. cAnd the street of the city was pure gold, like transparent glass.

The Glory of the New Jerusalem

22dBut I saw no temple in it, for the Lord God Almighty and the Lamb are its temple.

23eThe city had no need of the sun or of the moon to shine 12in it, for the 13glory of God illuminated it. The Lamb is its light.

24fAnd the nations 14of those who are saved shall walk in its light, and the kings of the earth bring their glory and honor 15into it.

25gIts gates shall not be shut at all by day h(there shall be no night there).

26iAnd they shall bring the glory and the honor of the nations into 16it.

27But jthere shall by no means enter it anything 17that defiles, or causes an abomination or a lie, but only those who are written in the Lamb’s kBook of Life.

Revelation 22

The River of Life

1And he showed me aa 1pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.

2bIn the middle of its street, and on either side of the river, was cthe tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were dfor the healing of the nations.

3And ethere shall be no more curse, fbut the throne of God and of the Lamb shall be in it, and His gservants shall serve Him.

4hThey shall see His face, and iHis name shall be on their foreheads.

5jThere shall be no night there: They need no lamp nor klight of the sun, for lthe Lord God gives them light. mAnd they shall reign forever and ever.

The Time Is Near

6Then he said to me, n“These words are faithful and true.” And the Lord God of the 2holy prophets osent His angel to show His servants the things which must pshortly take place.

7q“Behold, I am coming quickly! rBlessed is he who keeps the words of the prophecy of this book.”

8Now I, John, 3saw and heard these things. And when I heard and saw, sI fell down to worship before the feet of the angel who showed me these things.

9Then he said to me, t“See that you do not do that. 4For I am your fellow servant, and of your brethren the prophets, and of those who keep the words of this book. Worship God.”

10uAnd he said to me, “Do not seal the words of the prophecy of this book, vfor the time is at hand.

11“He who is unjust, let him be unjust still; he who is filthy, let him be filthy still; he who is righteous, let him 5be righteous still; he who is holy, let him be holy still.”

Jesus Testifies to the Churches

12“And behold, I am coming quickly, and wMy reward is with Me, xto give to every one according to his work.

13y“I am the Alpha and the Omega, the 6Beginning and the End, the First and the Last.”

14zBlessed are those who 7do His commandments, that they may have the right ato the tree of life, band may enter through the gates into the city.

158But coutside are ddogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie.

16e“I, Jesus, have sent My angel to testify to you these things in the churches. fI am the Root and the Offspring of David, gthe Bright and Morning Star.”

17And the Spirit and hthe bride say, “Come!” And let him who hears say, “Come!” iAnd let him who thirsts come. Whoever desires, let him take the water of life freely.

A Warning

189For I testify to everyone who hears the words of the prophecy of this book: jIf anyone adds to these things, 10God will add to him the plagues that are written in this book;

19and if anyone takes away from the words of the book of this prophecy, kGod11 shall take away his part from the 12Book of Life, from the holy city, and from the things which are written in this book.

I Am Coming Quickly

20He who testifies to these things says, “Surely I am coming quickly.” Amen. Even so, come, Lord Jesus!

21The grace of our Lord Jesus Christ be 13with you all. Amen.

Revelation Commentaries

Revelation 1

1:1 The Revelation. The Gr. word from which the Eng. word “apocalypse” comes lit. means “to uncover, or to reveal.” When it refers to a person, it means that person becomes clearly visible (see Introduction: Title; cf. Luke 2:30–32; Rom. 8:19; 1 Cor. 1:7; 1 Pet. 1:7). Jesus Christ. The gospels unveil Christ at His first coming in humiliation; Revelation reveals Him in His exaltation: 1) in blazing glory (vv. 7–20); 2) over His church, as its Lord (chaps. 2, 3); 3) in His second coming, as He takes back the earth from the usurper, Satan, and establishes His kingdom (chaps. 4–20); and 4) as He lights up the eternal state (chaps. 21, 22). The NT writers eagerly anticipate this unveiling (1 Cor. 1:7; 2 Thess. 1:7; 1 Pet. 1:7). God gave Him. As a reward for Christ’s perfect submission and atonement, the Father now presented to Him the great record of His future glory (cf. Phil. 2:5–11). Readers eavesdrop on the gift of this book, from the Father to His Son. shortly. The primary meaning of this word (lit. “soon”; cf. 2:5, 16; 3:11; 11:14; 22:12; 2 Tim. 4:9) underscores the imminence of Christ’s return.

1:3 Blessed. This is the only biblical book that comes with a blessing for the one who listens to it being read and explained and then responds in obedience. This is the first of 7 beatitudes in the book (v. 3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). time is near. “Time” refers to epochs, eras, or seasons. The next great epoch of God’s redemptive history is imminent. But although Christ’s coming is the next event, it may be delayed so long that people begin to question whether He will ever come (cf. Matt. 24:36–39; 2 Pet. 3:3, 4).

1:4 seven churches which are in Asia. Asia Minor, equivalent to modern Turkey, was composed of 7 postal districts. At the center of those districts were 7 key cities which served as central points for the dissemination of information. It is to the churches in those cities that John writes. who is and who was and who is to come. God’s eternal presence is not limited by time. He has always been present and will come in the future. the seven Spirits. There are two possible meanings: 1) a reference to Isaiah’s prophecy concerning the 7-fold ministry of the Holy Spirit (Is. 11:2); or 2) more likely, it is a reference to the lampstand with 7 lamps (a menorah) in Zechariah—also a description of the Holy Spirit (see notes on 4:5; 5:6; Zech. 4:1–10). In either case, 7 is the number of completeness, so John is identifying the fullness of the Holy Spirit.

1:5 firstborn. Of all who have been or will be raised from the dead, He is the preeminent one, the only one who is the rightful heir (cf. 3:14; Ps. 89:27; Col. 1:15).

1:6 kings and priests. More accurately, “a kingdom and priests.” All who believe live in the sphere of God’s rule, a kingdom entered by faith in Jesus Christ. And as priests, believers have the right to enter God’s presence.

1:7 coming with clouds. This echoes the promise of Daniel: The Son of Man will come with the clouds of heaven (Dan. 7:13)—not ordinary clouds but clouds of glory. In the OT, God often manifested Himself in an energized, blazing light, called the Shekinah or glory cloud. No one could see it fully and live (Ex. 33:20), so it had to be veiled. But when Christ returns, the glory will be completely visible. Cf. Matt. 24:29, 30; 25:31; see notes on 6:12–17. they who pierced. Not a reference to the 4 Roman soldiers usually involved in crucifixion, but to the Jews who were actually responsible for Christ’s death (Acts 2:22, 23; 3:14, 15). Zechariah identified the ones who pierced Him as “the house of David” and “the inhabitants of Jerusalem” and prophesied that they will weep tears of genuine repentance because of what they did to their Messiah (Zech. 12:10). all the tribes…will mourn. The mourning of the rest of the earth’s inhabitants is not that which accompanies genuine repentance (cf. 9:21). It is the result of guilt for sin and fear of punishment (6:16; cf. Gen. 3:8–10).

1:8 Alpha and the Omega. These are the first and last letters of the Greek alphabet. An alphabet is an ingenious way to store and communicate knowledge. The 26 letters in the English alphabet, arranged in almost endless combinations, can hold and convey all knowledge. Christ is the supreme, sovereign alphabet; there is nothing outside His knowledge, so as there are no unknown factors that can sabotage His second coming. (cf. Col. 2:3). the Almighty. “Almighty God” occurs 8 times in Revelation, underscoring that God’s power is supreme over all the cataclysmic events it records (see also 4:8; 11:17; 15:3; 16:7, 14; 19:15; 21:22). He exercises sovereign control over every person, object, and event, and not one molecule in the universe is outside that dominion.

1:9–18 This vision of Christ is equaled in grandeur only by the vision of His final return as King of kings and Lord of lords (19:11–16).

1:9 tribulation and kingdom and patience. Four characteristics that John and his believing readers share: 1) persecution for their faith; 2) membership in the redeemed community over which Christ serves as Lord and King; 3) eager anticipation of the glory of His coming millennial reign on earth; and 4) endurance and perseverance in spite of difficult times. island…called Patmos. Located in the Aegean Sea off the coast of Asia Minor (modern Turkey) and part of a group of about 50 islands, Patmos is a barren, rocky, crescent-shaped island that is about 10 mi. long and less than 6 mi. at its widest point. It served as a Roman penal colony. According to early Christian historian, Eusebius, the emperor Nerva (A.D. 96–98) released John from Patmos.

1:10 in the Spirit. This was not a dream. John was supernaturally transported out of the material world awake—not sleeping—to an experience beyond the normal senses. The Holy Spirit empowered his senses to perceive revelation from God (cf. Acts 10:11). Lord’s Day. This phrase appears in many early Christian writings and refers to Sunday, the day of the Lord’s resurrection. Some have suggested this phrase refers to “the Day of the Lord,” but the context doesn’t support that interpretation, and the grammatical form of the word “Lord” is adjectival, thus “the Lord’s day.” loud voice. Throughout Revelation, a loud sound or voice indicates the solemnity of what God is about to reveal.

1:11 book. The Gr. word refers to a scroll made of parchment formed from papyrus, a reed that grows plentifully along the Nile.

1:12 lampstands. These were portable gold lampstands that held small oil lamps. Each lampstand represented a church (v. 20), from which the light of life shone. Throughout Scripture, 7 is the number of completeness, so these 7 lampstands are representative of all the churches.

1:13 Son of Man. According to the gospels, this is the title Christ used most often for Himself during His earthly ministry (81 times in the gospels). Taken from the heavenly vision in Dan. 7:13, it is an implied claim to deity. garment. Most occurrences of this word in the Septuagint, the Gr. OT, refer to the garment of the High-Priest. The golden sash across His chest completes the picture of Christ serving in His priestly role (cf. Lev. 16:1–4; Heb. 2:17).

1:14 white like wool. “White” does not refer to a flat white color but a blazing, glowing, white light (cf. Dan. 7:9). Like the glory cloud (or Shekinah), it is a picture of His holiness. eyes…flame of fire. Like two lasers, the eyes of the exalted Lord look with penetrating gaze into the depths of His church (2:18; 19:12; Heb. 4:13).

Rev. 1:14

The Seven Churches

1:15 feet…fine brass. The altar of burnt offering was covered with brass and its utensils were made of the same material (cf. Ex. 38:1–7). Glowing hot, brass feet are a clear reference to divine judgment. Jesus Christ with feet of judgment is moving through His church to exercise His chastening authority upon sin. voice… sound of many waters. No longer was His voice like the crystal clear note of a trumpet (v. 10), but John likened it to the crashing of the surf against the rocks of the island (cf. Ezek. 43:2). It was the voice of authority.

1:16 seven stars. These are the messengers who represent the 7 churches (see note on v. 20). Christ holds them in His hand, which means that He controls the church and its leaders. a sharp two-edged sword. A large, two-edged broad sword. It signifies judgment (cf. 2:16; 19:15) on those who attack His people and destroy His church.

1:17 fell at His feet. A common response to seeing the awesome glory of the Lord (Gen. 17:3; Num. 16:22; Is. 6:1–8; Ezek. 1:28; Acts 9:4). First and the Last. Jesus Christ applies this OT name for Yahweh (22:13; Is. 41:4; 44:6; 48:12) to Himself, clearly claiming to be God. Idols will come and go. He was before them, and He will remain after them.

1:18 keys of Hades and of Death. See note on Luke 16:23. Death and Hades are essentially synonyms, but death is the condition and Hades, equivalent to the OT Sheol, the place of the dead (see note on 20:13). Christ decides who lives, who dies, and when.

1:19 This verse provides a simple outline for the entire book: “the things which you have seen” refers to the vision John has just seen (chap. 1); “the things which are” denotes the letters to the churches (chaps. 2, 3); and “the things which will take place after this” refers to the revelation of future history (chaps. 4–22).

1:20 the angels. The word lit. means “messenger.” Although it can mean angel—and does throughout the book—it cannot refer to angels here because angels are never leaders in the church. Most likely, these messengers are the 7 key elders representing each of those churches (see note on v. 16).

Revelation 2

2:1—3:22 Although these 7 churches were actual, historical churches in Asia Minor, they represent the types of churches that perennially exist throughout the church age. What Christ says to these churches is relevant in all times.

2:1 angel. The elder or pastor from the church (see note on 1:20). Ephesus. It was an inland city 3 mi. from the sea, but the broad mouth of the Cayster River allowed access and provided the greatest harbor in Asia Minor. Four great trade roads went through Ephesus; therefore, it became known as the gateway to Asia. It was the center of the worship of Artemis (Greek), or Diana (Roman), whose temple was one of the 7 Wonders of the Ancient World. Paul ministered there for 3 years (Acts 20:31), and later met with the Ephesian elders on his way to Jerusalem (Acts 20). Timothy, Tychicus, and the Apostle John all served this church. John was in Ephesus when he was arrested by Domitian and exiled 50 mi. SW to Patmos. seven stars. See note on 1:16. seven golden lampstands. See note on 1:12.

2:2 who say they are apostles. The Ephesian church exercised spiritual discernment. It knew how to evaluate men who claimed spiritual leadership by their doctrine and behavior (cf. 1 Thess. 5:20, 21).

2:3 not become weary. For over 40 years, since its founding, this church had remained faithful to the Word and the Lord. Through difficulty and persecution, the members had endured, always driven by the right motive, i.e., for Christ’s name and reputation.

2:4 left your first love. To be a Christian is to love the Lord Jesus Christ (John 14:21, 23; 1 Cor. 16:22). But the Ephesians’ passion and fervor for Christ had become cold, mechanical orthodoxy. Their doctrinal and moral purity, their undiminished zeal for the truth, and their disciplined service were no substitute for the love for Christ they had forsaken.

2:5 remove your lampstand. God’s judgment would bring an end to the Ephesian church.

2:6 the deeds of the Nicolaitans. A problem in Pergamos also (vv. 12–15), this heresy was similar to the teaching of Balaam (vv. 14, 15). Nicolas means “one who conquers the people.” Irenaeus writes that Nicolas, who was made a deacon in Acts 6, was a false believer who later became apostate; but because of his credentials he was able to lead the church astray. And, like Balaam, he led the people into immorality and wickedness. The Nicolaitans, followers of Nicolas, were involved in immorality and assaulted the church with sensual temptations. Clement of Alexander says, “They abandoned themselves to pleasure like goats, leading a life of self-indulgence.” Their teaching perverted grace and replaced liberty with license.

2:7 him who overcomes. According to John’s own definition, to be an overcomer is to be a Christian (see note on 1 John 5:4; cf. vv. 11, 17, 26; 3:5, 12, 21). tree of life. True believers enjoy the promise of heaven (see notes on 22:2; Gen. 2:9).

2:8 angel. See note on v. 1. Smyrna. Smyrna means “myrrh,” the substance used for perfume and often for anointing a dead body for aromatic purposes. Called the crown of Asia, this ancient city (modern Izmir, Turkey) was the most beautiful in Asia Minor and a center of science and medicine. Always on the winner’s side in the Roman wars, Smyrna’s intense loyalty to Rome resulted in a strong emperor-worship cult. Fifty years after John’s death, Polycarp, the pastor of the church in Smyrna, was burned alive at the age of 86 for refusing to worship Caesar. A large Jewish community in the city also proved hostile to the early church. the First and the Last. See note on 1:17.

2:9 who say they are Jews. Although they were Jews physically, they were not true Jews but spiritual pagans (cf. Rom. 2:28). They allied with other pagans in putting Christians to death as they attempted to stamp out the Christian faith. synagogue of Satan. With the rejection of its Messiah, Judaism becomes as much a tool of Satan as emperor worship.

2:10 devil. The Gr. name for God’s archenemy means “accuser.” For discussion of Satan, see notes on Eph. 6:10–17. tribulation ten days. Their imprisonment will be brief. crown of life. It is the crown which is life, or the reward which is life, not an actual crown to adorn the head. “Crown” here does not refer to the kind royalty wear, but to the wreath awarded winning athletes.

2:11 who overcomes. This identifies every Christian (see note on v. 7). the second death. The first death is only physical; the second is spiritual and eternal (cf. 20:14).

2:12 angel. See note on 1:20. Pergamos. Pergamos lit. means “citadel” and is the word from which we get parchment—a writing material developed from animal skin, which apparently was first developed in that area. Pergamos (modern Bergama) was built on a 1,000-foot hill in a broad, fertile plain about 20 mi. inland from the Aegean Sea. It had served as the capital of the Roman province of Asia Minor for over 250 years. It was an important religious center for the pagan cults of Athena, Asklepios, Dionysius (or Bacchus, the god of drunkenness), and Zeus. It was the first city in Asia to build a temple to Caesar (29 B.C.) and became the capital of the cult of Caesar worship. two-edged sword. See note on 1:16.

2:13 where Satan’s throne is. The headquarters of satanic opposition and a Gentile base for false religions. On the acropolis in Pergamos was a huge, throne-shaped altar to Zeus. In addition, Asklepios, the god of healing, was the god most associated with Pergamos. His snake-like form is still the medical symbol today. The famous medical school connected to his temple mingled medicine with superstition. One prescription called for the worshiper to sleep on the temple floor, allowing snakes to crawl over his body and infuse him with their healing power. Antipas. Probably the pastor of the church. faithful martyr. Tradition says Antipas was burned to death inside a brass bull. “Martyr,” a transliteration of the Gr. word, means witness. Because so many of the witnesses faithful to Christ were put to death, the word “martyr” developed its current definition.

2:14 doctrine of Balaam. Balaam tried unsuccessfully to prostitute his prophetic gift and curse Israel for money offered him by Balak, king of Moab. So he devised a plot to have Moabite women seduce Israelite men into intermarriage. The result was the blasphemous union of Israel with fornication and idolatrous feasts (for the story of Balaam, see Num. 22–25). things sacrificed to idols. See Acts 15:19–29.

2:15 Thus you also. The teaching of the Nicolaitans led to the same behavior as Balaam’s schemes. doctrine of the Nicolaitans. See note on v. 6.

2:16 sword of My mouth. See note on 1:16.

2:17 overcomes. See note on v. 7. hidden manna. Just as Israel received manna, God promises to give the true believer the spiritual bread the unbelieving world cannot see: Jesus Christ (cf. John 6:51). white stone. When an athlete won in the games, he was often given, as part of his prize, a white stone which was an admission pass to the winner’s celebration afterwards. This may picture the moment when the overcomer will receive his ticket to the eternal victory celebration in heaven. new name. A personal message from Christ to the ones He loves, which serves as their admission pass into eternal glory. It is so personal that only the person who receives it will know what it is.

2:18 angel. See note on 1:20. Thyatira. Located halfway between Pergamos and Sardis, this city had been under Roman rule for nearly 3 centuries (ca. 190 B.C.). Since the city was situated in a long valley that swept 40 mi. to Pergamos, it had no natural defenses and had a long history of being destroyed and rebuilt. Originally populated by soldiers of Alexander the Great, it was little more than a military outpost to guard Pergamos. Lydia came from this city on business and was converted under Paul’s ministry (Acts 16:14, 15). eyes like a flame of fire. See note on 1:14. feet like fine brass. Cf. 19:15; see note on 1:15.

2:20 Jezebel. Probably a pseudonym for a woman who influenced the church in the way Jezebel influenced the OT Jews into idolatry and immorality (cf. 1 Kin. 21:25, 26). sexual immorality and eat things sacrificed to idols. Cf. Acts 15:19–29; see note on v. 14.

2:22 sickbed. Lit. “bed.” Having given this woman time to repent, God was to judge her upon a bed. Since she used a luxurious bed to commit her immorality, and the reclining couch at the idol feast to eat things offered to false gods, He was to give her a bed in hell where she would lie forever.

2:23 her children. The church was about 40 years old as John wrote, and her teaching had produced a second generation, advocating the same debauchery. who searches the minds and hearts. God has perfect, intimate knowledge of every human heart; no evil can be hidden from Him (Ps. 7:9; Prov. 24:12; Jer. 11:20; 17:10; 20:12). according to your works. Always the basis for future judgment (20:12, 13; Matt. 16:27; Rom. 2:6). Works do not save (Eph. 2:8, 9), but they do evidence salvation (James 2:14–26).

2:24 the depths of Satan. This unbelievable libertinism and license was the fruit of pre-gnostic teaching that one was free to engage and explore the sphere of Satan and participate in evil with the body without harming the spirit (see Introduction to 1 John: Background and Setting).

2:26 overcomes. See note on v. 7.

2:27 rule them with a rod of iron. Lit. “shepherd them with an iron rod.” During the millennial kingdom, Christ will enforce His will and protect His sheep with His iron scepter from any who would seek to harm them (cf. Ps. 2:9).

2:28 the morning star. John later reveals Christ to be “the Bright and Morning Star.” Although the morning star has already dawned in our hearts (2 Pet. 1:19), someday we will have Him in His fullness.

Revelation 3

3:1 angel. Messenger or pastor (see note on 1:20). Sardis. Situated on a natural acropolis rising 1,500 feet above the valley floor, the city (modern Sart) was nearly impregnable. Around 1200 B.C. it gained prominence as the capital of the Lydian kingdom. Its primary industry was harvesting wool, dying it, and making garments from it. The famous author, Aesop, came from Sardis, and tradition says that Melito, a member of the church in Sardis, wrote the first-ever commentary on certain passages in the book of Revelation. The church in Sardis was dead; that is, basically populated by unredeemed, unregenerate people. seven Spirits. See note on 1:4. seven stars. The pastors of these 7 churches (see notes on 1:16, 20).

3:3 come upon you as a thief. Here the reference is not to Christ’s second coming (cf. 16:15; 1 Thess. 5:2; 2 Pet. 3:10), but to His sudden and unexpected coming to His unrepentant, dead church to inflict harm and destruction.

3:4 who have not defiled their garments. Defiled means “to smear, to pollute,” or “to stain,” and garments refer to character. There were a few whose character was still godly (cf. Jude 23). in white. The white garments of all the redeemed (cf. 6:11; 7:9, 13; 19:8, 14), speak of holiness and purity. Such white robes are reserved for Christ (Matt. 17:2; Mark 9:3), holy angels (Matt. 28:3; Mark 16:5), and the glorified church (19:8, 14). In the ancient world, white robes were commonly worn at festivals and celebrations.

3:5 overcomes. All true Christians (see note on 2:7). Book of Life. A divine journal records the names of all those whom God has chosen to save and who, therefore, are to possess eternal life (13:8; 17:8; 20:12, 15; 21:27; 22:19; cf. Dan. 12:1; Luke 10:20). Under no circumstances will He erase those names (see note on Phil. 4:3), as city officials often did of undesirable people on their roles.

3:7 angel. See note on 1:20. Philadelphia. Located on a hillside about 30 mi. SE of Sardis, the city (modern Alashehir) was founded around 190 B.C. by Attalus II, king of Pergamos. His unusual devotion to his brother earned the city its name, “brotherly love.” The city was an important commercial stop on a major trade route called the Imperial Post Road, a first century mail route. Although Scripture does not mention this church elsewhere, it was probably the fruit of Paul’s extended ministry in Ephesus (cf. Acts 19:10). holy…true. A common description in this book (4:8; 6:10; 15:3; 16:7; 19:2, 11). Christ shares the holy, sinless, pure nature of His Father (Ps. 16:10; Is. 6:3; 40:25; 43:15; Hab. 3:3; Mark 1:11, 24; John 6:69; Acts 3:14); that is, He is absolutely pure and separate from sin. “True” can refer both to one who speaks truth, and who is genuine or authentic as opposed to fake. the key of David. Christ has the sovereign authority to control entrance into the kingdom (Is. 22:22; cf. Matt. 16:19; John 14:6). In 1:18 He is pictured holding the keys to death and hell—here, the keys to salvation and blessing.

3:8 open door. This is either admission into the kingdom (see v. 7), or an opportunity for service (cf. 1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3).

3:9 synagogue of Satan. See note on 2:9. who say they are Jews. See note on 2:9.

3:10 keep you from the hour of trial. Christ’s description—an event still future that for a short time severely tests the whole world—must refer to the time of tribulation, the 7 year period before Christ’s earthly kingdom is consummated, featuring the unleashing of divine wrath in judgments expressed as seals, trumpets, and bowls. This period is described in detail throughout chaps. 6–19. The latter half is called “the Great Tribulation” (7:14; Matt. 24:21) and is identified as to time in 11:2, 3; 12:6, 14; 13:5. The verb “to keep” is followed by a preposition whose normal meaning is “from” or “out of”—this phrase, “keep…from” supports the pretribulational rapture of the church (see notes on John 14:1–3; 1 Cor. 15:51, 52; 1 Thess. 4:13–17). This period is the same as Daniel’s 70th week (see notes on Dan. 9:24–27) and “the time of Jacob’s trouble” (see notes on Jer. 30:7).

3:11 I am coming quickly! This isn’t the threatening temporal judgment described in v. 3; 2:5, 16, nor the final judgment of chap. 19; it is a hopeful event. Christ will return to take His church out of the hour of trial (see note on 2 Thess. 2:1).

3:12 He who overcomes. All Christians (see note on 2:7). a pillar. Believers will enjoy an unshakable, eternal, secure place in the presence of God. temple. See note on 7:15. write…name of My God. In biblical times, one’s name spoke of his character. Writing His name on us speaks of imprinting His character on us and identifying us as belonging to Him. New Jerusalem. The capital city of heaven (see notes on 21:1–27). The overcomer will enjoy eternal citizenship. My new name. At the moment we see Christ, whatever we may have called Him and understood by that name will pale in the reality of what we see. And He will give us a new, eternal name by which we will know Him.

3:14 angel. The pastor-messenger designated to deliver this letter (see note on 1:20). Laodiceans. Located in the Lycus River Valley, the SW area of Phrygia, Laodicea became the wealthiest, most important commercial center in the region. It was primarily known for 3 industries: banking, wool, and medicine (notably its eye salve). An inadequate local water supply forced the city to build an underground aqueduct. All 3 industries, as well as the inadequate water supply, played a major part in this letter. The church began through the ministry of Epaphras, while Paul was ministering in Ephesus (cf. Col. 1:7; Paul never personally visited Laodicea). the Amen. A common biblical expression signifying certainty and veracity (cf. Is. 65:16, “the God of truth”). According to 2 Cor. 1:20, all the promises of God are fulfilled in Christ; that is, all God’s promises and unconditional covenants are guaranteed and affirmed by the person and work of Jesus Christ. Faithful and True Witness. He is a completely trustworthy and perfectly accurate witness to the truth of God (John 14:6). Beginning of the creation. This corrects a heresy, apparently present in Laodicea as in Colosse, that Christ was a created being (cf. Col. 1:15–20). Instead, He is the “Beginning” (lit. “beginner, originator, initiator”) of creation (cf. John 1:3; 3:14) and the “firstborn of creation”; that is, the most preeminent, supreme person ever born (Col. 1:15). As a man, He had a beginning, but as God, He was the beginning. Sadly, this heresy concerning the person of Christ had produced an unregenerate church in Laodicea.

3:16 lukewarm. I.e., tepid. Nearby Hierapolis was famous for its hot springs, and Colosse for its cold, refreshing mountain stream. But Laodicea had dirty, tepid water that flowed for miles through an underground aqueduct. Visitors, unaccustomed to it, immediately spat it out. The church at Laodicea was neither cold, openly rejecting Christ, nor hot, filled with spiritual zeal. Instead, its members were lukewarm, hypocrites professing to know Christ, but not truly belonging to Him (cf. Matt. 7:21ff.). I will vomit you out of My mouth. Just like the dirty, tepid water of Laodicea, these self-deceived hypocrites sickened Christ.

3:18 gold…white garments…eye salve. See note on v. 14. He was offering them the spiritual counterparts to their 3 major industries. Each item was a way to refer to genuine salvation.

3:19 As many as I love…chasten. Both vv. 18, 20 indicate that Christ was speaking here to unbelievers. God certainly loves the unconverted (cf. John 3:16). And “chasten” (lit. “reprove”) often refers to God’s convicting and punishing the unregenerate (Matt. 18:17; 1 Cor. 14:24; 2 Tim. 2:25).

3:20 I stand at the door and knock. Rather than allowing for the common interpretation of Christ’s knocking on a person’s heart, the context demands that Christ was seeking to enter this church that bore His name but lacked a single true believer. This poignant letter was His knocking. If one member would recognize his spiritual bankruptcy and respond in saving faith, He would enter the church.

3:21 overcomes. All true Christians (see note on 2:7). sit with Me on My throne. A figurative expression meaning that we will share the privilege and authority that Christ enjoys as we reign with Him (1:6; Matt. 19:28; Luke 22:29, 30).

Revelation 4

4:1 Come up here. This is not a veiled reference to the rapture of the church, but a command for John to be temporarily transported to heaven “in the Spirit” (see note on 1:10) to receive revelation about future events. things which must take place after this. According to the outline given in 1:19, this begins the third and final section of the book, describing the events that will follow the church age.

4:2 I was in the Spirit. See note on 1:10. throne. Not so much a piece of furniture, but a symbol of sovereign rule and authority (7:15; 11:19; 16:17, 18; cf. Is. 6:1). It is the focus of chap. 4, occurring 13 times, 11 times referring to God’s throne.

4:3 jasper. John later describes this stone as “crystal clear” (21:11), probably referring to a diamond, which refracts all the colors of the spectrum in wondrous brilliance. sardius. A fiery bright ruby stone named for the city near which it was found. emerald. A cool, emerald-green hue dominates the multi-colored rainbow surrounding God’s throne (cf. Ezek. 1:28). From the time of Noah, the rainbow became a sign of God’s faithfulness to His Word, His promises, and His Noahic covenant (Gen. 9:12–17).

4:4 twenty-four elders. Their joint rule with Christ, their white garments (19:7, 8), and their golden crowns (2:10) all seem to indicate that these 24 represent the redeemed (vv. 9–11; 5:5–14; 7:11–17; 11:16–18; 14:3; 19:4). The question is which redeemed? Not Israel, since the nation is not yet saved, glorified, and coronated. That is still to come at this point in the events of the end. Their resurrection and glory will come at the end of the 7 year tribulation time (cf. Dan. 12:1–3). Tribulation saints aren’t yet saved (7:9, 10). Only one group will be complete and glorified at that point—the church. Here elders represent the church, which sings the song of redemption (5:8–10). They are the overcomers who have their crowns and live in the place prepared for them, where they have gone with Jesus (cf. John 14:1–4).

4:5 lightnings, thunderings. Not the fury of nature, but the firestorm of righteous fury about to come from an awesome, powerful God upon a sinful world (8:5; 11:19; 16:18). seven Spirits of God. The Holy Spirit (see note on 1:4).

4:6 sea of glass. There is no sea in heaven (21:1), but the crystal pavement that serves as the floor of God’s throne stretches out like a great, glistening sea (cf. Ex. 24:10; Ezek. 1:22). four living creatures. Lit. “four living ones or beings.” These are the cherubim (sing., cherub), those angels frequently referred to in the OT in connection with God’s presence, power, and holiness. Although John’s description is not identical to Ezekiel’s, they are obviously both referring to the same supernatural and indescribable beings (Pss. 80:1; 99:1; see notes on Ezek. 1:4–25; 10:15). full of eyes. Although not omniscient—an attribute reserved for God alone—these angels have a comprehensive knowledge and perception. Nothing escapes their scrutiny (cf. v. 8).

4:7 first…like a lion. In what is obviously intended as symbolic language, John compares these 4 beings with 4 of God’s earthly creations. Ezekiel indicates that every cherub has these 4 attributes. The likeness to a lion symbolizes strength and power. second…like a calf. The image of a calf demonstrates that these beings render humble service to God. third…face like a man. Their likeness to man shows they are rational beings. fourth…like a flying eagle. The cherubim fulfill their service to God with the swiftness of eagles’ wings.

4:8 full of eyes. See note on v. 6. Holy, holy, holy. Often God is extolled for His holiness in this 3-fold form, because it is the summation of all that He is—His most salient attribute (see note on Is. 6:3). Who was and is and is to come! See note on 1:4.

4:10 cast their crowns. Aware that God alone is responsible for the rewards they have received, they divest themselves of all honor and cast it at the feet of their King (see note on 2:10).

4:11 You created all things. It is the Creator God who set out to redeem His creation.

Revelation 5

5:1 a scroll. See note on 1:11. written inside and on the back. This is typical of various kinds of contracts in the ancient world, including deeds, marriage contracts, rental and lease agreements, and wills. The inside of the scroll contained all the details of the contract, and the outside—or back—contained a summary of the document. In this case it almost certainly is a deed—the title deed to the earth (cf. Jer. 32:7ff.) sealed with seven seals. Romans sealed their wills 7 times—on the edge at each roll—to prevent unauthorized entry. Hebrew title deeds required a minimum of 3 witnesses and 3 separate seals, with more important transactions requiring more witnesses and seals.

5:2 strong angel. The identity of this angel is uncertain, but it may refer to the angel Gabriel, whose name means “strength of God” (Dan. 8:16).

5:3 heaven or on the earth or under the earth. A common biblical expression denoting the entire universe and not intended to teach 3 precise divisions.

5:5 the Lion of the tribe of Judah. One of the earliest titles for the Messiah (see notes on Gen. 49:8–12), it speaks of His fierceness and strength, which although glimpsed in His first coming, do not appear in their fullness until the moment anticipated here. the Root of David. Another clearly messianic title (see notes on Is. 11:1–10), it anticipates His being a descendant of David, who with devastating force will compel the wicked of the earth to succumb to His authority.

5:6 Lamb. Hearing of a lion, John turns to see a lamb (lit. “a little, pet lamb”). God required the Jews to bring the Passover lamb into their houses for 4 days, essentially making it a pet, before it was to be violently slain (Ex. 12:3, 6). This is the true Passover Lamb, God’s Son (cf. Is. 53:7; Jer. 11:19; John 1:29). as though it had been slain. The scars from its slaughter are still clearly visible, but it is standing—it is alive. seven horns. In Scripture, horns always symbolize power, because in the animal kingdom they are used to exert power and inflict wounds in combat. Seven horns signify complete or perfect power. Unlike other defenseless lambs, this One has complete, sovereign power. seven eyes…seven Spirits. Cf. 4:5; see note on 1:4.

5:8 harp. These ancient stringed instruments not only accompanied the songs of God’s people (1 Chr. 25:6; Ps. 33:2), but also accompanied prophecy (cf. 1 Sam. 10:5). The 24 elders, representative of the redeemed church, played their harps in praise and in a symbolic indication that all the prophets had said was about to be fulfilled. bowls full of incense. These golden, wide-mouth saucers were common in the tabernacle and temple. Incense was a normal part of the OT ritual. Priests stood twice daily before the inner veil of the temple and burned incense so that the smoke would carry into the Holy of Holies and be swept into the nostrils of God. That symbolized the people’s prayers rising to Him. prayers of the saints. Specifically, these prayers represent all that the redeemed have ever prayed concerning ultimate and final redemption.

5:9 new song. Cf. 15:3. The OT is filled with references to a new song that flows from a heart that has experienced God’s redemption or deliverance (cf. 14:3; Pss. 33:3; 96:1; 144:9). This new song anticipates the final, glorious redemption that God is about to begin. redeemed us to God by Your blood. The sacrificial death of Christ on behalf of sinners made Him worthy to take the scroll (cf. 1 Cor. 6:20; 7:23; 2 Cor. 5:21; Gal. 3:3; 1 Pet. 1:18, 19; 2 Pet. 2:1).

5:10 kings and priests. See note on 1:6. reign on the earth. See note on 1:6.

5:11 ten thousand times ten thousand. Lit. “myriads of myriads.” The number is to express an amount beyond calculation. The Gr. expression can also be translated “innumerable” (Luke 12:1; Heb. 12:22).

5:12 power…and blessing. This doxology records 7 qualities intrinsic to God and to the Lamb that demand our praise.

5:13 heaven and on the earth and under the earth. See note on v. 3.

5:14 four living creatures. See note on 4:6. twenty-four elders. See note on 4:4.

Revelation 6

6:1—19:21 This lengthy section details the judgments and events of the time of tribulation (see notes on 3:10) from its beginning with the opening of the first seal (vv. 1, 2) through the 7 seal, trumpet, and bowl judgments to the return of Christ to destroy the ungodly (19:11–21).

6:1 the seals. In chap. 5, Christ was the only One found worthy to open the little scroll—the title deed to the universe. As He breaks the 7 seals that secure the scroll, each seal unleashes a new demonstration of God’s judgment on the earth in the future tribulation period (see notes on 5:1; Matt. 24:3–9). These seal judgments include all the judgments to the end. The seventh seal contains the 7 trumpets; the seventh trumpet contains the 7 bowls.

6:2 white horse. The animal represents an unparalleled time of world peace—a false peace that is to be short-lived (see note on v. 4). This peace will be ushered in by a series of false messiahs, culminating with the Antichrist (Matt. 24:3–5). He who sat on it. The 4 horses and their riders do not represent specific individuals, but forces. Some, however, identify this rider with Antichrist. Although he will be the leading figure, John’s point is that the entire world will follow him, being obsessed with pursuing this false peace. bow. The bow is a symbol of war, but the absence of arrows implies that this victory is a bloodless one—a peace won by covenant and agreement, not by war (cf. Dan. 9:24–27). crown. This word refers to the kind of laurel wreath awarded winning athletes. It “was given to him.” Antichrist becomes king, elected by the world’s inhabitants regardless of the cost, and will conquer the entire earth in a bloodless coup.

6:4 Another horse, fiery red. Its blood-red appearance speaks of the holocaust of war (cf. Matt. 24:7). God will grant this horse and its rider the power to create worldwide war. But as horrible as this judgment is, it will be only the “birth pangs,” the beginning pains of God’s wrath (Matt. 24:8; Mark 13:7, 8; Luke 21:9). people should kill one another. Violent slaughter will become commonplace. sword. Not the long, broad sword, but the shorter, more easily maneuvered one that assassins often used and that soldiers carried into battle. It depicts assassination, revolt, massacre, and wholesale slaughter (cf. Dan. 8:24).

6:5 black horse. Black signifies famine (cf. Lam. 5:8–10). Worldwide war will destroy the food supply which spawns global hunger. pair of scales. The common measuring device—two small trays hung from each end of a balance beam—indicates that the scarcity of food will lead to rationing and food lines.

6:6 quart of wheat. The approximate amount necessary to sustain one person for one day. denarius. One day’s normal wage. One day’s work will provide enough food for only one person. three quarts of barley. Usually fed to animals, this grain was low in nutrients and cheaper than wheat. A day’s wage provides enough for only a small family’s daily supply. oil and the wine. Although the point could be that these foods will not be affected by the famine, a more straightforward meaning is that bare staples—oil was used in the preparation of bread, and wine was considered necessary for cooking and purifying water—suddenly will become luxuries that have to be carefully protected.

6:8 pale horse. “Pale,” the Gr. word from which the Eng. word “chlorophyll” comes, describes the pale, ashen-green, pallor characteristic of the decomposition of a corpse. God grants this horseman the authority to bring death to 25 percent of the world’s population. Hades. See note on Luke 16:23. The place of the dead, which is identified as a common and fitting partner for death (20:13; see note on 1:18).

6:9 fifth seal. This seal describes the force of the saints’ prayers for God’s vengeance. Its events will begin in the first half and mark the mid-point and events following, in the 7 year period, which is called the Great Tribulation (2:22; 7:14; see notes on Dan. 9:27; Matt. 24:15; 2 Thess. 2:3, 4). The second 3½ year period (11:2; 12:6; 13:5) features the Day of the Lord, in which God unleashes His judgment and wrath on the earth in intensifying waves (see note on 1 Thess. 5:2). under the altar. Probably a reference to the altar of incense, which pictured the saints’ prayers ascending to God (5:8; cf. Ex. 40:5). the souls of those who had been slain. Christians martyred for their faith (cf. 7:9, 13–15; 17:6; Matt. 24:9–14; see also Mark 13:9–13; Luke 21:12–19).

6:11 white robe. See note on 3:4. rest a little while longer. God will answer their prayer for vengeance, but in His time. until both the number … was completed. God has predetermined the number of the righteous whose death He will allow before moving to destroy the rebels.

6:12 sixth seal. The force described in this seal is overpowering fear (cf. Luke 21:26). While the first 5 seals will result from human activity God used to accomplish His purposes, at this point He begins direct intervention (cf. Matt. 24:29; Luke 21:25). The previous 5 seals will be precursors to the full fury of the Day of the Lord which will begin with the sixth seal (v. 17). The events described in this seal unleash the seventh, which contains the trumpet judgments (chaps. 8, 9; 11:15ff.) and the bowl judgments (chap. 16). great earthquake. There have been many earthquakes prior to this (Matt. 24:7), but this will be more than an earthquake. All the earth’s faults will begin to fracture simultaneously, resulting in a cataclysmic, global earthquake. moon became like blood. Accompanying the earthquake will be numerous volcanic eruptions; and large amounts of ash and debris will be blown into the earth’s atmosphere, blackening the sun and giving the moon a blood-red hue (cf. Zech. 14:6, 7).

6:13 stars of heaven fell. The word “stars” can refer to any celestial body, large or small, and is not limited to normal English usage. The best explanation is a massive asteroid or meteor shower. late figs. Winter figs that grow without the protection of leaves and are easily blown from the tree.

6:14 sky receded as a scroll. The earth’s atmosphere will be somehow dramatically affected and the sky as we know it disappears (cf. Is. 34:4). every mountain and island was moved. Under the stress created by the global earthquake, great segments of the earth’s plates will begin to slip and shift, realigning whole continents.

6:16 wrath of the Lamb. Earth’s inhabitants will recognize for the first time the source of all their trouble (see note on 5:6). Incredibly, prior to this they will be living life as usual (Matt. 24:37–39).

6:17 great day. The sixth seal will commence what the prophets call “the Day of the Lord.” See Introduction to Joel: Historical and Theological Themes.

Revelation 7

7:1–17 Chapter 7 forms a parenthesis between the sixth seal (6:12–17) and the seventh seal (8:1) and answers the question posed at the end of chap. 6. Two distinct groups will survive the divine fury: 1) 144,000 Jewish evangelists on earth (vv. 1–8) and 2) their converts in heaven (vv. 9–17).

7:1 four corners. The 4 quadrants of the compass; that is, the angels will take up key positions on earth. four winds. A figurative expression, indicating all the earth’s winds—those from S, E, N, and W. The 4 angels will turn off, for a brief interlude, the essential engine of our earth’s atmosphere.

7:2 seal of the living God. “Seal” often refers to a signet ring used to press its image into wax melted on a document. The resulting imprint implied authenticity and ownership and protected the contents (cf. 9:4; Ezek. 9:3, 4). In this case, the mark is the name of God (14:1).

7:4 One hundred and forty-four thousand. A missionary corps of redeemed Jews who are instrumental in the salvation of many Jews and Gentiles during the Tribulation (vv. 9–17). They will be the firstfruits of a new redeemed Israel (v. 4; Zech. 12:10). Finally, Israel will be the witness nation she refused to be in the OT (see notes on Rom. 11:25–27). all the tribes of the children of Israel. By sovereign election, God will seal 12,000 from each of the 12 tribes, promising His protection while they accomplish their mission.

7:9 a great multitude. While the tribulation period will be a time of judgment, it will also be a time of unprecedented redemption (cf. v. 14; 6:9–11; 20:4; Is. 11:10; Matt. 24:14). all nations, tribes, peoples, and tongues. All the earth’s people groups. white robes. See note on 3:4. palm branches. In ancient times, they were associated with celebrations, including the Feast of Tabernacles (Lev. 23:40; Neh. 8:17; John 12:13).

7:10 Salvation belongs to our God. Salvation is the theme of their worship, and they recognize that it comes solely from Him.

7:11 elders. See note on 4:4. four living creatures. See note on 4:6.

7:12 Blessing…and might. See note on 5:12.

7:13 white robes. See note on 3:4.

7:14 the great tribulation. See notes on 3:10; 6:1, 9, 12. These people didn’t go with the raptured church, since they were not yet saved. During the 7 year period they will be saved, martyred, and enter heaven. Though it is a time of unparalleled judgment, it is also a time of unparalleled grace in salvation (cf. Matt. 24:12–14). washed their robes. Cf. 19:8. Salvation’s cleansing is in view (see Titus 2:11–14). blood of the Lamb. This refers to the atoning sacrifice of Christ (cf. 1:5; 5:9; Rom. 3:24, 25; 5:9).

7:15 His temple. This refers to the heavenly throne of God (see note on 11:19). During the Millennium there will also be a temple on earth—a special holy place where God dwells in a partially restored, but still fallen, universe (see Ezek. 40–48). In the final, eternal state with its new heavens and earth, there is no temple; God Himself, who will fill all, will be its temple (21:22). dwell among them. The preferred reading is that He “will spread His tent over them.” God’s presence will become their canopy of shelter to protect them from all the terrors of a fallen world and the indescribable horrors they have experienced on the earth during the time of tribulation.

7:17 shepherd. In a beautiful mix of images, the Lamb has always been the Shepherd (Ps. 23; John 10:14ff.; Heb. 13:20).

Revelation 8

8:1 the seventh seal. This seal includes not only an earthquake, but the 7 trumpet judgments (8:1—9:21; 11:15ff.) and the 7 bowl judgments (16:1–21), with the bowl judgments flowing out of the seventh trumpet and coming in rapid succession just before Christ’s return (see note on 6:1). silence in heaven. The silence of awe and anticipation at the grim reality of the judgments God is about to unleash.

8:2 seven trumpets. In Revelation, trumpets primarily announce impending judgment. The trumpets are of greater intensity than the seals, but not as destructive as the final bowl judgments will be (cf. 16:1–21). They occur during the final 3½ years, but the time of each is indefinite, except the effects of the fifth trumpet judgment, which will last 5 months (9:10). The first 4 announce the divine destruction of earth’s ecology (vv. 6–12), while the final 3 involve demonic devastation of earth’s inhabitants (9:1–21; 11:15ff.).

8:3 censer. A golden pan, suspended on a rope or chain, that was used to transport fiery coals from the brazen altar to the altar of incense, in order to ignite the incense, symbolizing the prayers of the people (5:8; Ex. 27:3; cf. Luke 1:8, 9). This occurred twice daily at the time of the morning and evening sacrifices.

8:5 thunderings, lightnings. See note on 4:5. an earthquake. Surely of equal or greater intensity than the one described in the sixth seal (see note on 6:12).

8:7 hail and fire followed, mingled with blood. This may describe volcanic eruptions that could certainly result from the earthquake in v. 5. The steam and water thrown into the sky by such eruptions could easily condense into hail and fall to earth along with the fiery lava (cf. Ex. 9:13–25). Dust and gases may so contaminate falling liquid water that it appears blood red. a third of the trees were burned up. The lava storm will create a blazing fire that devastates one-third of the earth’s forests.

8:8 like a great mountain. Probably a huge meteor or asteroid surrounded by gases that will ignite as it enters earth’s atmosphere. Its impact will create a tidal wave, destroying one-third of the world’s ships. sea became blood. This may refer to an event known as red tides, caused by billions of dead micro-organisms poisoning the water—in this case the result of the meteor’s collision. Or it may be actual blood, a clear act of eschatological judgment.

8:10 great star fell. Another celestial body, perhaps a comet in this case since it leaves a fiery trail (see notes on v. 8; 6:13). It will disintegrate as it nears the earth, scattering over the globe.

8:11 Wormwood. A bitter, poisonous substance, derived from a root, that causes drunkenness and eventually death (Deut. 29:18; Prov. 5:4; Jer. 9:15; Lam. 3:15).

8:12 a third of the sun was struck. God will supernaturally reduce the intensity of the celestial bodies by one-third. The loss of solar heat will cause a radical drop in temperature, producing severe changes in meteorological, botanical, and biological cycles (Luke 21:25; cf. Ex. 10:21–23). But this is temporary (cf. 16:8, 9).

8:13 Woe, woe, woe. One for each remaining trumpet blast. Although the first 4 trumpets are unimaginable, they will be nothing like the 3 to come (9:1–21; 11:15ff.).

Revelation 9

9:1 a star fallen from heaven. Unlike the other stars that will have fallen (6:13; 8:8), this one will be an angelic being (cf. v. 2)—probably Satan himself (v. 4; 12:7; see notes on Is. 14:12–14; Luke 10:18). bottomless pit. Lit. “pit of the abyss.” Mentioned 7 times in Revelation, it always refers to the prison where some of the demonic hordes are incarcerated, the place of severest torment and isolation (vv. 1, 2, 11; 11:7; 17:8; 20:1, 3; see notes on 2 Pet. 2:4; Jude 6, 7).

9:3 locusts. A grasshopper-like insect that descends in swarms so thick they can obscure the sun and strip bare all vegetation. In the 1950s a locust swarm devoured every growing thing for several hundred thousand square miles in the Middle East. These are not normal locusts, however, but specially prepared ones that are merely the outward form of demons, who, like locusts, will bring swarming desolation (see notes on Joel 2:2, 4). “Like” appears 9 times in John’s description; he finds it difficult to describe what he sees in a way the reader can understand. scorpions. An arachnid that inhabits warm, dry regions and has an erect tail tipped with a venomous stinger. A scorpion’s victim often rolls on the ground in agony, foams at the mouth, and grinds his teeth in pain. The demons in locust form are able to inflict the physical—and perhaps, spiritual—pain like the scorpion (v. 5).

9:4 men who do not have the seal of God. Everyone on earth except the two groups mentioned in chap. 7—the 144,000 Jewish evangelists and their converts (see note on 7:4).

9:5 five months. The normal life cycle of locusts is 5 months, usually from May to Sep.

9:6 seek death and will not find it. The tormented will find no relief. Even their unimaginable attempts to end their misery in suicide will be unsuccessful.

9:7 faces of men. Probably a reference to these demonic creatures as rational, intelligent beings.

9:8 women’s hair. Jeremiah 51:27 refers to locusts having bristles like hair. lions’ teeth. They are fierce, powerful, and deadly (cf. Jer. 51:27).

9:9 breastplates of iron. Breastplates were designed to protect the vital organs and sustain the life of the warrior. These creatures are invulnerable.

9:10 five months. See note on v. 5.

9:11 Abaddon…Apollyon. Although locusts normally have no king (Prov. 30:27), these demonic creatures do. His name in both Heb. and Gr. means “destroyer.” There is a hierarchy of power among the demons, just as among the holy angels. Apparently, “the angel of the bottomless pit” is one of Satan’s most trusted leaders or possibly Satan himself.

9:12 One woe. The first of the final 3 trumpets (see note on 8:13).

9:13 horns of the golden altar. God’s design for the golden altar of incense included small protrusions (horns) on each corner (Ex. 30:2; see note on 6:9). Normally a place of mercy, as God responds to His people’s prayers, the altar will resound with a cry for vengeance.

9:14 four angels. Scripture never refers to holy angels as being bound. These are fallen angels—another segment of Satan’s force whom God had bound but will free to accomplish His judgment through their horsemen (vv. 15–19). God’s control extends even to the demonic forces—they are bound or freed at His command. Euphrates. One of the 4 rivers that flowed through the Garden of Eden (see note on 16:12; cf. Gen. 2:14). Starting with Babel, this region has spawned many of the world’s pagan religions.

9:15 the hour and day and month and year. God works according to His predetermined plan (cf. Matt. 24:36; Acts 1:7).

9:16 the army. Some see this as a reference to forces accompanying the kings of the east (16:12) and identify them with a human army coming from Asia. But that event occurs in connection with the seventh trumpet, not the sixth. The language is better understood as referring to a demon force that makes war with the earth’s inhabitants and kills one-third of humanity (v. 15).

9:17 breastplates. See note on v. 9. brimstone. Brimstone is a yellowish, sulfuric rock that often attends fire and smoke in Revelation (14:10; 19:20; 20:10). Common in the Dead Sea region, when ignited such deposits melt and produce burning streams and suffocating gas.

9:19 tails are like serpents, having heads. John’s language represents the demons’ ability to vent their destructive power in both directions.

9:20, 21 God lists 5 sins that are representative of their defiance.

9:20 demons. Reminiscent of Paul’s comments about idolatry (see note on 1 Cor. 10:19, 20); demons impersonate the stone and wood idols men make.

9:21 they did not repent. Cf. 16:9, 11, 21. sorceries. This Gr. word is the root of the Eng. word “pharmacy.” Drugs in the ancient world were used to dull the senses and induce a state suitable for religious experiences such as seances, witchcraft, incantations, and cavorting with mediums (21:8; 22:15). See note on Eph. 5:18.

Revelation 10

10:1—11:14 These verses serve as an interlude between the sixth trumpet and the seventh trumpet (11:15). The seals and the bowls also have a brief interlude between their sixth and seventh judgments (7:1–17; 16:15). God’s intention is to encourage and comfort His people in the midst of the fury and to remind them that He is still sovereign, that He remembers His people, and that they will ultimately be victorious.

10:1 another mighty angel. Many commentators understand this to be Jesus Christ. But the Gr. word translated “another” means one of the same kind, that is, a created being. This is not one of the 7 angels responsible for sounding the trumpets (8:2), but one of the highest ranking in heaven, filled with splendor, greatness, and strength (cf. 5:2; 8:3; 18:1). rainbow. See note on 4:3. Perhaps God included this to remind John, that even in judgment, He will always remember His Noahic Covenant and protect His own. feet like pillars of fire. This angel’s feet and legs indicate the firm resolve with which he will execute the Day of the Lord.

10:2 little book. The 7 sealed scroll that is the title deed to the earth (see note on 5:1) will be fully opened and all the final judgments made visible. right foot on the sea and his left foot on the land. Although Satan has temporarily usurped the sea and the earth, this symbolic act demonstrates that all creation belongs to the Lord and He rules it with sovereign authority.

10:3 seven thunders. See note on 4:5; cf. 6:1; 8:5.

10:4 Seal up. John was told he must conceal the message of the 7 thunders until God’s time (cf. 22:10; Dan. 8:26, 27; 12:9).

10:5 raised up his hand. This Gr. verb appears often in the technical sense of raising the hand to take an oath or a solemn vow (cf. Dan. 12:7; see notes on Matt. 5:33, 34). The hand is raised toward heaven because that is where God dwells. The angel is taking an oath.

10:6 there should be delay no longer. This initiates the last plagues of the Day of the Lord (11:15), indicating that the time the disciples anticipated has come (Matt. 24:3; Acts 1:6). The prayers of the saints will be answered (6:9–11; Matt. 6:10).

10:7 the mystery. A Gr. term meaning “to shut” or “to close.” In the NT, a “mystery” is a truth that God concealed but has revealed through Christ and His apostles (see notes on Eph. 3:4, 5; cf. Rom. 16:25). Here the mystery is the final consummation of all things as God destroys sinners and establishes His righteous kingdom on earth. as He declared. This mystery, though not fully revealed, was declared to God’s prophets (cf. Amos 3:7).

10:9 Take and eat it. This act graphically illustrates taking in God’s Word. John’s physical reactions demonstrate what every believer’s proper response to God’s judgment should be (cf. Ezek. 3:1)—sweet anticipation of God’s glory and our victory, and at the same time, the bitterness of seeing God’s wrath poured out on those who reject His Son. your stomach bitter. As he truly digests what the seal, trumpet, and bowl judgments hold in store for the sinner, John becomes nauseated. sweet as honey in your mouth. But still God’s final victory and vindication are sweet realities to the believer.

10:11 prophesy again. A call for John to warn men about the bitter judgment in the seventh trumpet and the 7 bowls. peoples, nations, tongues, and kings. See note on 7:9.

Revelation 11

11:1 a reed. A hollow, bamboo-like cane plant that grew in the Jordan Valley. Because of its light weight and rigidity, it was commonly used as a measuring rod (cf. Ezek. 40:3, 5). Measuring the temple signified God’s ownership of it (cf. 21:15; Zech. 2:1–5). the temple of God. Refers to the Holy of Holies and the Holy Place, not the entire temple complex (cf. v. 2). A rebuilt temple will exist during the time of the Tribulation (Dan. 9:27; 12:11; Matt. 24:15; 2 Thess. 2:4). altar. The reference to worshipers suggests this is the bronze altar in the courtyard, not the incense altar in the Holy Place, since only the priests were permitted inside the Holy Place (cf. Luke 1:8–10).

11:2 court which is outside. The court of the Gentiles, separated from the inner court in the Herodian temple by a low wall. Gentiles were forbidden to enter the inner court on penalty of death. That John is instructed not to measure the outer court symbolizes God’s rejection of the unbelieving Gentiles who have oppressed His covenant people. tread the holy city underfoot. Assyria, Babylon, Medo-Persia, Greece, and Rome all oppressed Jerusalem in ancient times (cf. 2 Kin. 25:8–10; Ps. 79:1; Is. 63:18; Lam. 1:10). This verse refers to the future devastating destruction and oppression of Jerusalem by the forces of the Antichrist. forty-two months. This 3½ year period covers the second half of the Tribulation and coincides with the visibly evil career of the Antichrist (v. 3; 12:6; 13:5). During this same time, the Jews will be sheltered by God in the wilderness (12:6, 14).

11:3 two witnesses. Individuals granted special power and authority by God to preach a message of judgment and salvation during the second half of the Tribulation. The OT required two or more witnesses to confirm testimony (cf. Deut. 17:6; 19:15; Matt. 18:16; John 8:17; Heb. 10:28), and these two prophets will be the culmination of God’s testimony to Israel: a message of judgment from God and of His gracious offer of the gospel to all who will repent and believe. one thousand two hundred and sixty days. Forty-two months or 3½ years (cf. 12:6; 13:5; see note on v. 2). sackcloth. Coarse, rough cloth made from goat or camel hair. Wearing garments made from it expressed penitence, humility, and mourning (cf. Gen. 37:34; 2 Sam. 3:31; 2 Kin. 6:30; 19:1; Esth. 4:1; Is. 22:12; Jer. 6:26; Matt. 11:21). The witnesses are mourning because of the wretched wickedness of the world, God’s judgment on it, and the desecration of the temple and the holy city by the Antichrist.

11:4 This imagery is drawn from Zech. 3, 4 (see notes there). Zechariah’s vision had both a near fulfillment (the rebuilding of the temple by Joshua and Zerubbabel) and a far future fulfillment (the two witnesses, whose ministry points toward Israel’s final restoration in the Millennium). two olive trees and the two lampstands. Olive oil was commonly used in lamps; together the olive trees and lampstands symbolize the light of spiritual revival. The two witnesses’ preaching will spark a revival, just as Joshua’s and Zerubbabel’s did in Israel after the Babylonian captivity.

11:5, 6 While it is impossible to be dogmatic about the identity of these two witnesses, several observations suggest they might be Moses and Elijah: 1) like Moses, they strike the earth with plagues, and like Elijah, they have the power to keep it from raining; 2) Jewish tradition expected both Moses (cf. Deut. 18:15–18) and Elijah (cf. Mal. 4:5, 6) to return in the future (cf. John 1:21); 3) both Moses and Elijah were present at the Transfiguration, the preview of Christ’s second coming; 4) both Moses and Elijah used supernatural means to provoke repentance; 5) Elijah was taken up alive into heaven, and God buried Moses’ body where it would never be found; and 6) the length of the drought the two witnesses bring (3½ years; cf. v. 3) is the same as that brought by Elijah (James 5:17).

11:5 fire proceeds…and devours. Probably this refers to literal fire. These two will be invincible during their ministry, protected by supernatural power. The false prophet will counterfeit this sign (13:3).

11:6 power to shut heaven. Miracles have often authenticated God’s messengers. Here, bringing a 3½ year drought (as did Elijah before them) will add immeasurable torment to those experiencing the worldwide disasters of the Tribulation—and exacerbate their hatred of the two witnesses. waters to turn them to blood. The earth’s water, already devastated by the effects of the second and third trumpets, will become undrinkable, adding immensely to the suffering caused by the drought.

11:7 the beast. The first of 36 references to this person in Revelation, who is none other than the Antichrist (see chap. 13). That he will ascend out of the bottomless pit indicates that his power is satanic. kill them. Their ministry completed, God will withdraw the two witnesses’ supernatural protection. The beast will then be able to accomplish what many had died trying to do.

11:8 bodies will lie in the street. Refusing to bury one’s enemies was a way to dishonor and show contempt for them (cf. Acts 14:19). The OT expressly forbids this practice (Deut. 21:22, 23). the great city. Identifying Jerusalem as a city like Sodom and Egypt stresses the city’s wickedness. Its Jewish population will apparently be the focus of the witnesses’ ministry, leading to the conversions of v. 13.

11:9 three-and-a-half days. The entire world will watch (undoubtedly on the latest form of visual media) and glorify the Antichrist as the bodies of the dead prophets who have been killed begin to decay.

11:10 rejoice…make merry…send gifts. Wild with joy over the death of their tormentors, those who dwell on the earth (a phrase used 11 times in Revelation to speak of unbelievers) will celebrate the two witnesses’ deaths as a holiday.

11:11 breath of life from God entered them. The festivities, however, are short-lived as God vindicates His faithful witnesses by resurrecting them.

11:12 ascended to heaven in a cloud. Some may wonder why God will not allow them to preach, assuming their message would have more force following their resurrection. But that ignores Christ’s clear statement to the contrary (Luke 16:31). enemies saw them. Those who hated and dishonored the two witnesses will watch their vindication.

11:13 earthquake. God punctuates the ascension of His prophets with a shattering earthquake. The destruction and loss of life may be primarily among the leaders of the Antichrist’s forces. the rest. This refers to the Jews still living, who will not yet have come to faith in Christ. gave glory to the God of heaven. A genuine experience of the salvation of Jews (cf. Luke 17:18, 19), in contrast to those who blaspheme and refuse to glorify God (16:9). This makes a key fulfilment of Zechariah’s prophecy (12:10; 13:1) and Paul’s (Rom. 11:25–27).

11:14 second woe. The sixth trumpet (see note on 9:12). The interlude between the sixth and seventh trumpets ends (see note on 10:1). Israel’s repentance will shortly usher in the millennial kingdom (Acts 3:19–21; Rom. 11:25, 26). But first will come the final, climactic judgments.

11:15 seventh angel sounded. The seventh trumpet includes the 7 bowl, final judgments depicted in chap. 16 and all the events leading up to the establishing of the millennial kingdom (chap. 20) and the coronation of Jesus as King (chap. 19). kingdoms of our Lord and of His Christ. The singular (kingdom) is the preferred reading. Despite its many political and cultural divisions, the Bible views the world spiritually as one kingdom, with one ruler—Satan (John 12:31; 14:30; 16:11; 2 Cor. 4:4). Following Satan’s lead, the human rulers of this world are generally hostile to Christ (Ps. 2:2; Acts 4:26). The long rebellion of the world kingdom will end with the victorious return of the Lord Jesus Christ to defeat His enemies and establish His messianic kingdom (Is. 2:2, 3; Dan. 2:44; 7:13, 14, 18, 22, 27; Luke 1:31–33). This kingdom also belongs to God the Father (see notes on 1 Cor. 15:24).

11:16 twenty-four elders. See note on 4:4.

11:17 One who is and who was. The final phrase, “who is to come,” (used in 1:4, 8; 4:8) is omitted in the most reliable Gr. manuscripts. The coming of the kingdom is no longer future, it will be immediate.

11:18 nations were angry. No longer terrified (cf. 6:15–17), they will be filled with defiant rage. Their hostility will shortly manifest itself in a foolish attempt to fight against Christ—a doomed, futile effort that is the apex of human rebellion against God (16:14; 19:17–21). Your wrath. Almighty God answers the feeble, impotent fury of the nations (cf. Ps. 2:1–9). The 24 elders speak of God’s future wrath (20:11–15) as if it were already present, signifying its certainty. That God will one day pour out His wrath on rebellious men is a major theme in Scripture (cf. Is. 24:17–23; 26:20, 21; 30:27–33; Ezek. 38:16ff.; 2 Thess. 1:5–10). dead…judged. The final outpouring of God’s wrath includes judging the dead (cf. Matt. 25:31–46; John 5:25–29). The judgment has two parts: 1) God rewards OT saints (Dan. 12:1–3; cf. 22:12; 1 Cor. 3:8; 4:5), the raptured church (1 Cor. 15:51, 52; 1 Thess. 4:13–18), and Tribulation saints (20:4); and 2) God condemns unbelievers to the lake of fire forever (20:15).

11:19 temple of God…heaven. See 3:12; 7:15; 14:15, 17; 15:5–8; 16:1, 17. The heavenly Holy of Holies (see notes on Ex. 26:31–36) where God dwells in transcendent glory, already is identified as His throne (chaps. 4, 5). Cf. Heb 9:24. John had seen the throne (4:5), the altar (6:9; 8:3–5), and here the Holy of Holies. ark of His covenant. This piece of furniture in the OT tabernacle and temple (see notes on Ex. 25:11–18) symbolized God’s presence, atonement, and covenant with His people. That earthly ark was only a picture of this heavenly one (see Heb. 9:23; 10:20). It was there God provided mercy and atonement for sin. As the earthly Holy of Holies was open when the price of sin was paid (Matt. 27:51; Heb. 10:19, 20), so the Holy of Holies in heaven is opened to speak of God’s saving New Covenant and redeeming purpose in the midst of judgment. lightnings, noises, thunderings, an earthquake, and great hail. What was anticipated in 4:5 and 8:5 will become a terrifying reality. These events occur as part of the seventh bowl (16:17–21) and are the climax of the seventh trumpet. Since heaven is the source of vengeance, judgment also comes out of God’s Holy of Holies (14:15, 17; 15:5–8; 16:1, 7, 17). See note on 6:1.

Revelation 12

12:1 sign. A symbol pointing to something else. This is the first of 7 signs in the last half of Revelation. Cf. v. 3; 13:13, 14; 15:1; 16:14; 19:20. a woman. Not an actual woman, but a symbolic representation of Israel, pictured in the OT as the wife of God (Is. 54:5, 6; Jer. 3:6–8; 31:32; Ezek. 16:32; Hos. 2:16). Three other symbolic women appear in Revelation: 1) Jezebel, who represents paganism (2:20); 2) the scarlet woman (17:3–6), symbolizing the apostate church; and 3) the wife of the Lamb (19:7), symbolizing the true church. That this woman does not represent the church is clear from the context. clothed with the sun…moon under her feet…twelve stars. Cf. Gen. 37:9–11. Being clothed with the sun speaks of the glory, dignity, and exalted status of Israel, the people of promise who will be saved and given a kingdom. The picture of the moon under her feet possibly describes God’s covenant relationship with Israel, since new moons were associated with worship (1 Chr. 23:31; 2 Chr. 2:4; 8:13; Ezra 3:5; Ps. 81:3). The 12 stars represent the 12 tribes of Israel.

12:2 cried out…in pain. Israel, often pictured as a mother giving birth (cf. Is. 26:17, 18; 54:1; 66:7–12; Hos. 13:13; Mic. 4:10; 5:2, 3; Matt. 24:8), had agonized and suffered for centuries, longing for the Messiah to come and destroy Satan, sin, and death, and usher in the kingdom.

12:3 great, fiery red dragon. The woman’s mortal enemy is Satan, who appears as a dragon 13 times in this book (cf. v. 9; 20:2). Red speaks of bloodshed (cf. John 8:44). seven heads…ten horns…seven diadems. Figurative language depicting Satan’s domination of 7 past worldly kingdoms and 10 future kingdoms (cf. Dan. 7:7, 20, 24). See notes on 13:1; 17:9, 10. Satan has and will rule the world until the seventh trumpet blows (11:15). He has inflicted relentless pain on Israel (Dan. 8:24), desiring to kill the woman before she could bring forth the child that would destroy him (see notes on Esth. 3:6–15).

12:4 a third of the stars of heaven. Satan’s original rebellion (cf. Is. 14:12ff.; Ezek. 28:11ff.) resulted in one-third of the angelic host joining his insurrection and becoming demons. to devour her Child. Unable to prevent the virgin birth of Christ, Satan tried to kill the child in a general massacre of male children commanded by Herod (Matt. 2:13–18; cf. Luke 4:28, 29).

12:5 a male Child. Jesus Christ in His incarnation was of Jewish descent (Matt. 1:1; 2 Tim. 2:8). Despite Satan’s efforts to destroy Israel and the messianic line, Jesus’ birth took place as predicted by the prophets (cf. Is. 7:14; 9:6; Mic. 5:2). rod of iron. Describes Jesus’ coronation as King over the nations of the world (cf. 11:15; 19:15; Ps. 2:6–9). her Child was caught up to God. Christ’s ascension is in view (Acts 1:9; 2:33; Heb. 1:1–3; 12:2).

12:6 wilderness. God will protect Israel from Satan by hiding her in the wilderness, perhaps in the region of Moab, Ammon, and Edom, east of Palestine. Interestingly, those countries will be specifically spared from the Antichrist’s attack against the Holy Land (cf. Dan. 11:41). one thousand two hundred and sixty days. At the mid-point of the Tribulation, the Antichrist breaks his covenant with Israel, puts a stop to temple worship, sets up the abomination of desolation (Dan. 9:27; Matt. 24:15), and devastates Jerusalem (11:2). At that time, many Jews flee for their lives (Matt. 24:16ff.). God will preserve them during the last 1,260 days (42 months; 3½ years) constituting the Great Tribulation. See notes on 3:10; 6:1, 9.

12:7 war broke out in heaven. The tumultuous events on earth during the Tribulation find their counterpart in heaven. A state of war has existed since the fall of Satan (cf. v. 4; cf. Dan. 10:13; Jude 9). Something will intensify that warfare—possibly the raptured saints passing through the realm of the prince of the power of the air (cf. Eph. 2:2).

12:9 dragon was cast…to the earth. Satan and his demons were cast out of heaven at the time of their original rebellion, but still have access to it (cf. Job 1:6; 2:1). That access will then be denied, and they will be forever barred from heaven. Devil and Satan. Cf. 20:2. “Devil” comes from a Gr. verb meaning “to slander” or “to falsely accuse.” He is a malignant liar (John 8:44; 1 John 3:8). His accusations against believers (v. 10) are unsuccessful because of Christ our Advocate (1 John 2:1). Satan, meaning “adversary,” or “enemy,” appears especially in Job and the gospels. deceives the whole world. As he has throughout human history, Satan will deceive people during the Tribulation (cf. 13:14; 20:3; John 8:44). After his temporary release from the bottomless pit at the end of the Millennium, he will briefly resume his deceitful ways (20:8, 10).

12:10 accuser. See note on v. 9. Satan will no longer accuse believers before the throne of God because he will no longer have access to heaven.

12:11 blood of the Lamb. No accusation can stand against those whose sins have been forgiven because of Christ’s sacrificial death (see Rom. 8:33–39).

12:12 he has a short time. Knowing that his time is limited, Satan will intensify his efforts against God and mankind, and specifically target Israel (v. 13, 17).

12:14 wings of a great eagle. Not actual birds’ wings, but a graphic depiction of God’s providential protection of Israel (cf. Ex. 19:4). Wings often speak of protection (cf. Deut. 32:9–12; Ps. 91:4; Is. 40:31). Eagles—probably vulture-like griffins—were the largest birds known in Palestine. a time and times and half a time. Three and one-half years; the second half of the Tribulation (cf. v. 6; 11:2, 3; 13:5).

12:16 earth opened its mouth. A great army will come against Israel like a flood (v. 15; cf. Jer. 46:8; 47:2), only to be swallowed up, perhaps in conjunction with one of the numerous earthquakes that occur during that period (6:12; 8:5; 11:13, 19; 16:18; Matt. 24:7).

12:17 rest of her offspring. Satan will turn his frustrated rage against every follower of the Lamb he can find—Jew or Gentile. commandments of God…testimony of Jesus. The revealed truth from God and Christ contained in Scripture. Obedience to God’s Word always marks a genuine believer. Cf. John 8:32.

Revelation 13

13:1 Then I stood. Most manuscripts read “he stood,” referring again to the dragon, or Satan (cf. 12:9, 17). He takes a position in the midst of the nations of his world, represented by the sand of the sea. a beast. Lit. “a monster” (cf. 11:7), which describes a vicious, killing animal. In this context, the term represents both a person (Antichrist) and his system (the world). The final satanic world empire will be inseparable from the demon-possessed man who leads it. For a discussion of Antichrist, see notes on 2 Thess. 2:3–11. He is also described in Dan. 7:8, 21–26; 8:23–25; 9:24–27; 11:36–45. rising up out of the sea. The sea represents the abyss or pit, the haunt of demons (cf. 11:7; 17:8; 20:1; Luke 8:31). The picture is of Satan summoning a powerful demon from the abyss, who then activates and controls the beast (Antichrist) and his empire. seven heads and ten horns. This description is like that of Satan in 12:3. The heads may represent successive world empires—Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome, and the final kingdom of Antichrist (see notes on 17:9, 10). The final one is made up of all the kingdoms represented by the horns (see notes for 17:12). Ten is a number that symbolizes the totality of human military and political power assisting the beast (Antichrist) as he controls the world. Horns always represent power, as in the animal kingdom—both offensive power (attack) and defensive power (protection). Daniel shows that the human Antichrist will rise up from these 10 kings (Dan. 7:16–24). John picks up the numerical imagery of Dan. 2:41, 42, which refers to the 10 toes on the statue’s clay and iron feet. The apostle sees the beast as the final world government—the anti-Christ, anti-God coalition—headed by a revived Roman Empire, having the strengths of various world powers, yet mixed with weakness and ultimately crushed (cf. Dan. 2:32–45; 7:7, 8, 19–25; see note on 12:3). The crowns show the regal dominion of this confederate kingdom. blasphemous name. Throughout history, every time a monarch has identified himself as a god, he has blasphemed the true God. Each ruler who contributes to the beast’s final coalition has an identity, wears a crown, exerts dominion and power, and therefore blasphemes God.

13:2 leopard. A metaphor for ancient Greece, alluding to the Greeks’ swiftness and agility as their military moved forward in conquest, particularly under Alexander the Great (cf. Dan. 7:6). The leopard and subsequent animal symbols were all native wildlife in Palestine, familiar to John’s readers. bear. A metaphor for the ancient Medo-Persian Empire, depicting that kingdom’s ferocious strength, combined with its great stability (cf. Dan. 7:5). lion. A metaphor for the ancient Babylonian Empire, referring to the Babylonians’ fierce, all-consuming power as they extended their domain (cf. Dan. 7:4). The dragon gave him his power. See notes on v. 1; 12:9.

13:3 his deadly wound was healed. This statement could refer to one of the kingdoms that was destroyed and revived (i.e., the Roman Empire). But more likely it refers to a fake death and resurrection enacted by the Antichrist, as part of his lying deception. Cf. vv. 12, 14; 17:8, 11; 2 Thess. 2:9. world marveled. People in the world will be astounded and fascinated when Antichrist appears to rise from the dead. His charisma, brilliance, and attractive but deluding powers will cause the world to follow him unquestioningly (v. 14; 2 Thess. 2:8–12).

13:5 was given. The sovereign God will establish the limits within which Antichrist will be allowed to speak and operate. God will allow him to utter his blasphemies, to bring the rage of Satan to its culmination on earth for 3½ years (v. 5; 11:2, 3; 12:6, 13, 14). forty-two months. The final 3½ years—1,260 days—of the “time of Jacob’s trouble” (Jer. 30:7) and Daniel’s 70th week (Dan. 9:24–27), known as the Great Tribulation (see notes on 11:2; 12:6; cf. Dan. 7:25). This last half is launched by the abomination of desolations (see note on Matt. 24:15).

13:6 His name. This identifies God and summarizes all His attributes (cf. Ex. 3:13, 14). His tabernacle. This is symbolic of heaven (cf. Heb. 9:23, 24). those who dwell in heaven. The angels and glorified saints who are before the throne of God and serve Him day and night.

13:7 make war with the saints. The Antichrist will be allowed to massacre those who are God’s children (cf. 6:9–11; 11:7; 12:17; 17:6; Dan. 7:23–25; 8:25; 9:27; 11:38; 12:10; Matt. 24:16–22). See note on 17:6.

13:8 Book of Life. See note on 3:5. Lamb slain. The Lord Jesus who died to purchase the salvation of those whom God had chosen was fulfilling an eternal plan. from the foundation of the world. According to God’s eternal, electing purpose before creation, the death of Christ seals the redemption of the elect forever (cf. Acts 2:23; 4:27, 28). Antichrist can never take away the salvation of the elect. The eternal registry of the elect will never be altered, nor will the saved in the Antichrist’s day worship him.

13:9 Cf. 2:7, 11 17, 29; 3:6, 13, 22. This phrase omits “what the Spirit says to the churches” as in the 7 letters to the churches, perhaps because they have been raptured.

13:10 A call for believers to accept persecution from Antichrist with perseverance and endurance. God has chosen some believers to be imprisoned and executed which they must not resist (cf. Matt. 26:51–54; 2 Cor. 10:4), but accept with patience such suffering as God ordains for them (cf. 1 Pet. 2:19–24).

13:11 another beast. This is the final false prophet (called such in 16:13; 19:20; 20:10) who promotes Antichrist’s power and convinces the world to worship him as God. This companion beast will be the chief, most persuasive proponent of satanic religion (cf. 16:13; 19:20; 20:10). Antichrist will be primarily a political and military leader, but the false prophet will be a religious leader. Politics and religion will unite in a worldwide religion of worshiping the Antichrist (see 17:1–9, 15–17). out of the earth. Likely another reference to the abyss that lies below the earth. The false prophet will be sent forth and controlled by a powerful demon from below. The earth imagery, in contrast to that of the foreboding, mysterious sea in v. 1, may imply that the false prophet is subtler and more winsome than Antichrist. two horns like a lamb. This describes the relative weakness of the false prophet compared to Antichrist, who has 10 horns. A lamb has only two small bumps on its head, very inferior to the 10 horned beast. like a lamb. The lamb imagery may also imply that the false prophet will be also a false Christ masquerading as the true Lamb. Unlike Antichrist, the false prophet will come not as a killing, destroying animal, but as one who appears gentle and deceptively attractive. spoke like a dragon. The false prophet will be Satan’s mouthpiece and thus his message will be like the dragon, Satan—the source of all false religion (cf. 2 Cor. 11:14).

13:12 exercises all the authority of the first beast. The false prophet exercises the same kind of satanic power as Antichrist because he is empowered by the same source. He, too, will have worldwide influence and reputation as a miracle worker and speaker. causes…to worship. “He causes” is used 8 times of him. He wields influence to establish a false world religion headed by Antichrist and to entice people to accept that system. whose deadly wound was healed. See notes on v. 3; 17:8. This likely refers to the carefully crafted deception of a false resurrection, a false murder to inspire allegiance for the world.

13:13 great signs. The same phrase is used of Jesus’ miracles (John 2:11, 23; 6:2), which indicates the false prophet performs signs that counterfeit Christ’s. Satan, who has done supernatural works in the past (e.g., Ex. 7:11; 2 Tim. 3:8), must use his strategy of false miracles to convince the world that Antichrist is more powerful than God’s true witnesses (chap. 11), including Jesus Christ. fire come down from heaven. The context indicates that the false prophet does counterfeit pyrotechnic signs continually to convince men of his power, and also in imitation of the two witnesses (11:5).

13:14 make an image. This refers to replication of Antichrist that is related to the throne he will erect during the abomination of desolation, halfway into the Tribulation period. This will happen in the Jerusalem temple when Antichrist abolishes the former false world religion and seeks to have people worship him alone as God (cf. Dan. 9:27; 11:31; 12:11; Matt. 24:15; 2 Thess. 2:4). The false prophet and Antichrist again will deceive the world with a clever imitation of Christ, who will later return and reign from the true throne in Jerusalem.

13:15 speak. The false prophet will give the image of Antichrist the appearance of life, and the image will seem to utter words—contrary to what is normally true of idols (cf. Ps. 135:15, 16; Hab. 2:19). cause…to be killed. His gentleness is a lie, since he is a killer (7:9–17). Some Gentiles will be spared to populate the kingdom (Matt. 25:31–40) and Jews will be protected (12:17).

13:16 a mark. In the Roman Empire, this was a normal identifying symbol, or brand, that slaves and soldiers bore on their bodies. Some of the ancient mystical cults delighted in such tattoos, which identified members with a form of worship. Antichrist will have a similar requirement, one that will need to be visible on the hand or forehead.

13:17 buy or sell. Antichrist’s mark will allow people to engage in daily commerce, including the purchase of food and other necessities. Without the identifying mark, individuals will be cut off from the necessities of life. number of his name. The beast (Antichrist) will have a name inherent in a numbering system. It is not clear from the text exactly what this name and number system will be or what its significance will be.

13:18 His number is 666. This is the essential number of a man. The number 6 falls one short of God’s perfect number, 7, and thus represents human imperfection. Antichrist, the most powerful human the world will ever know, will still be a man, i.e., a 6. The ultimate in human and demonic power is a 6, not perfect, as God is. The 3-fold repetition of the number is intended to reiterate and underscore man’s identity. When Antichrist is finally revealed, there will be some way to identify him with this basic number of a man, or his name may have the numerical equivalent of 666. (In many languages, including Heb., Gr., and Lat., letters have numerical equivalents.) Because this text reveals very little about the meaning of 666, it is unwise to speculate beyond what is said.

Revelation 14

14:1 a Lamb. See note on 5:6. Mount Zion. The city of Jerusalem, where Messiah will return and plant His feet (cf. Pss. 2; 48:1, 2; Is. 24:23). one hundred and forty-four thousand. See note on 7:4. name. The counterpart to the mark of the beast. It is the stamp that will identify the 144,000 as belonging to God (see note on 13:6).

14:2 harps. See note on 5:8.

14:3 new song. The song of redemption, which is being sung by all the redeemed saints in one gigantic choir. They are rejoicing over the accomplishment of God’s entire redemptive work before Christ’s return (cf. Pss. 33:1–3; 40:3; 96:1; 144:9, 10; 149; Luke 15:10; see note on 5:9). the four living creatures, and the elders. See notes on 4:4, 6.

14:4 not defiled with women. An illustration of God’s ability to keep believers remarkably pure in the midst of great difficulty. This phrase indicates that the 144,000 Jewish evangelists will have not only resisted the perverse system of Antichrist, but they will have also resisted all temptations to illicit sex. Cf. 2 Cor. 11:2. follow the Lamb. This indicates partisanship for Jesus Christ. The victorious 144,000 are unwaveringly loyal to Him, whatever the cost (cf. Matt. 16:24; Mark 10:21; Luke 9:23; John 10:27; 12:26; 14:15). firstfruits. Like the OT firstfruits offerings, these men will be set apart for special service to God (cf. Deut. 26:1–11). Some see firstfruits as the first large group of redeemed Israel (see note on 11:13), saved much earlier, and representative of more converts to follow (cf. Rom. 16:5; 1 Cor. 16:15), the first fruits of a redeemed Israel (Rom. 11:1–5, 11–15, 25–27).

14:5 no deceit. The 144,000 speak God’s truth accurately and precisely, with no exaggeration or understatement (cf. Zeph. 3:13). without fault. Not sinless, but sanctified (see Eph. 1:4; 5:27; Col. 1:22).

14:6 midst of heaven. From a Gr. term (“mid-heaven”) denoting the point in the noonday sky where the sun reaches its zenith. This is the highest and brightest point, where all can see and hear. the everlasting gospel. The angel is preaching the good news concerning everlasting life and entrance into the kingdom of God (cf. Matt. 24:14; 1 Cor. 15:1–10). He is urging the people of the world to change their allegiance from the beast to the Lamb. It is also called in the NT the gospel of God, the gospel of grace, the gospel of Christ, the gospel of peace, the glorious gospel, and the gospel of the kingdom. It is good news that God saves by the forgiveness of sin and opens His kingdom to all who will repent and believe. The whole world will hear this preaching by the angel as God graciously calls all to salvation.

14:7 Fear God. Not Satan, nor Antichrist. This is the theme of Scripture, calling people to give honor, glory, worship, and reverence to God (cf. Prov. 23:17; 1 Pet. 2:17). See notes on Rom. 1:18–21. hour of His judgment has come. The last moment arrives to repent and believe before God’s wrath is poured out. This is the book’s first use of the word judgment, a term that has the same meaning as wrath (see 6:17; 12:12). Him who made heaven and earth. Creation is the great proof of God, which preachers will appeal to as the ground for all people to believe in Him and worship Him (cf. 4:11; 10:6; John 1:9; Acts 14:15–17; 17:23–28).

14:8 Babylon is fallen. Lack of response to the first angel’s message causes a second angel to pronounce this judgment. Babylon refers to the entire worldwide political, economic, and religious kingdom of Antichrist. (cf. 16:17–19 for details of this fall.) The original city of Babylon was the birthplace of idolatry where the residents built the Tower of Babel, a monument to rebelliousness and false religion. Such idolatry was subsequently spread when God confounded man’s language and scattered them around the world (cf. Gen. 11:1–9). wine of the wrath of her fornication. This pictures Babylon causing the world to become intoxicated with her pleasures and enter an orgy of rebellion, hatred, and idolatry toward God. Fornication is spiritual prostitution to Antichrist’s false system, which will fall for such iniquity.

14:9 worships the beast. See notes on 13:14, 15; cf. 13:8.

14:10 cup of His indignation. Anyone loyal to the Antichrist and his kingdom will suffer the outpouring of God’s collected wrath, done with the full force of His divine anger and unmitigated vengeance (cf. Ps. 75:8; Is. 51:17; Jer. 25:15, 16). Divine wrath is not an impulsive outburst of anger aimed capriciously at people God does not like. It is the settled, steady, merciless, graceless, and compassionless response of a righteous God against sin. fire and brimstone. These are two elements that are often associated in Scripture with the torment of divine punishment (Gen. 19:24, 25; Is. 34:8–10). Here the reference is to hell, the lake of fire (cf. 19:20; 20:10; 21:8). Brimstone is a fiery sulfur (see note on 9:17).

14:11 torment ascends forever and ever. A reference to the eternality of hell (cf. Matt. 3:12; 13:41, 42; 25:41; Mark 9:48). Torment is the ceaseless infliction of unbearable pain (cf. Luke 16:23, 24), here prescribed for all who are loyal to Satan’s leader.

14:12 This is excellent scriptural support for the doctrine of perseverance, which assures all true believers in Christ that they will never lose their faith. The regenerate will continually endure, right to the end, in obedience to the truth, no matter what may come against them (see notes on Rom. 8:31–39; Phil. 1:6; cf. Jer. 32:40; Matt. 24:13; John 6:35–40; 10:27–30; 1 John 5:4, 11–13, 20).

14:13 Blessed. See note on 1:3.

14:14 Son of Man. See note on 1:13. The imagery of the Lord on a cloud is from Dan. 7:13, 14 and emphasizes magnificent majesty (cf. 1:7; Matt. 24:30; 26:64; Acts 1:9–11). golden crown. The victor’s crown, a laurel wreath, worn by those who celebrated victory in war or athletic competition. Christ now wears this particular crown, in this case made of gold, as a triumphant conqueror coming out of heaven to prevail over His enemies. sickle. A harvesting tool with a razor-sharp, curved steel or iron blade and a wooden handle, commonly used by ancient farmers to cut grain. It represents swift and devastating judgment.

14:15 harvest of the earth. The grain—in this case the ungodly people of the world—is ready to be gathered up and judged.

14:17 temple. See note on 11:19. This refers to the heavenly dwelling place of God, not the Tribulation temple in Jerusalem (cf. 11:1).

14:18 another angel…who had power over fire. This angel is associated with fire on the altar, which represents the prayers of the saints (6:9–11; 8:3–5). Fire refers to the constantly burning fire on the brass altar of the Jerusalem temple. Twice daily the priest would burn incense with that fire and offer the burning incense in the Holy Place as a symbol of the people’s prayers (see notes on 5:8; 6:9; 8:3). This angel is coming from the heavenly altar to ensure that all the prayers of all the saints for judgment and the coming of the kingdom are answered. He calls for judgment to start. sickle. See note on v. 14.

14:19 winepress. This vivid imagery signifies a horrendous slaughter or bloodbath (cf. Is. 63:2, 3; Lam. 1:15; Joel 3:13). Here it refers to the slaughter of all the enemies of God who are still alive, facing the destruction at Armageddon, the final battle against God’s enemies, staged on the Plain of Esdraelon. The bloody imagery comes from the fresh juice of stomped grapes splattering and running down a trough from the upper vat to the lower vat of a stone winepress.

14:20 outside the city. God will determine that this bloodbath will occur outside Jerusalem, as if God wants to protect the city from the carnage all around. Zechariah 14:1–5 makes clear that Jerusalem will be attacked, but will not be destroyed in the end, but spared for the glory of the kingdom, and the believing remnant will be saved as the Lord defends them and the city against the nations. They will escape through a newly created valley as the Lord finishes judgment and sets up His kingdom. up to the horses’ bridles. The severity of the slaughter is indicated in the imagery of the blood of those killed in the Battle of Armageddon splattering as high (about 4 ft.) as the bridles of the horses involved. Equally likely, if the battle occurs near the central valley of Israel, the tremendous volume and flow of blood could easily form troughs 4 ft. deep in some places. This event clearly is described in 19:11–21. Ezekiel 39:8–16 may be describing the clean up. one thousand six hundred furlongs. See marginal note. The approximate distance from Armageddon in the N of Palestine to Edom in the S. The great battle will rage across that entire area and even slightly beyond.

Revelation 15

15:1–8 Chapter 15 introduces the 7 bowls of wrath, God’s final judgments at the end of the 7 year Tribulation period. The bowl judgments come in a rapid-fire, staccato fashion, each one stronger in fury and intensity. The bowls are the last plagues that issue from the blast of the seventh trumpet, and will conclude the seventh seal (see note on 6:1).

15:1 wrath of God. See notes on 11:18; 14:10; 16:19; 19:15; cf. Rom. 1:18–21.

15:2 sea of glass. God’s heavenly throne sits on a transparent crystal platform or pavement (see note on 4:6). victory over the beast. All the saints from every nation, including Israel, ultimately triumph over Satan’s Antichrist and his system because of their faith in Jesus Christ. number of his name. See note on 13:17. harps. See note on 5:8.

15:3 song of Moses. Sung by the people of Israel immediately after their passage through the Red Sea and their deliverance from the Egyptian armies (Ex. 15:1–21; cf. Deut. 32:1–43), this was a song of victory and deliverance that the redeemed who overcome Antichrist and his system will readily identify with. song of the Lamb. See 5:8–14. These two songs celebrate two great redemptive events: 1) deliverance of Israel by God from Egypt through Moses; and 2) deliverance of sinners by God from sin through Christ. Great and marvelous are Your works. This statement from the song of the Lamb extols God’s powerful works in creation as He providentially upholds the universe (cf. Ps. 139:14). Almighty. God is omnipotent (cf. Amos 4:13). King of the saints. God is sovereign over the redeemed of every nation (cf. Jer. 10:7).

15:4 God’s holy and perfect character inevitably demands that He judge (cf. Ps. 19:9; Nah. 1:3, 6). After God’s righteous judgment is complete, He will set up Christ’s millennial kingdom on earth and the elect from every nation will come and worship Him (cf. Ps. 66:4; Is. 66:23; Phil. 2:9–11).

15:5 the temple of the tabernacle of the testimony. This refers to the location of the ark of the covenant in the Holy of Holies where God dwells (see note on 11:19; cf. Num. 10:11).

15:6 seven plagues. The final, most severe judgments from God, described in chap. 16 (see note on v. 1). linen…golden bands. The fabric represents holiness and purity (19:14). These are belts or girdles, running from the shoulder to the waist, that each of the 7 angels wear over his garments. The bands demonstrate riches, royalty, and untarnished glory.

15:7 four living creatures. See notes on 4:6–8. seven golden bowls. These are shallow saucers, familiar items often associated with various functions of the temple worship (1 Kin. 7:50; 2 Kin. 12:13; 25:15), such as wine (Amos 6:6) and blood sacrifice (Ex. 27:3). Their flat shallowness pictures how the divine judgments will be emptied instantly rather than slowly poured, drowning those who refused to drink the cup of salvation. wrath of God. See notes on 11:18; 14:10.

15:8 filled with smoke. Cf. Ex. 19:16–18; 40:34–35; 1 Kin. 8:10, 11; Is. 6:4.

Revelation 16

16:2 first…bowl…a foul and loathsome sore. The Septuagint (LXX) uses the same Gr. word to describe the boils that plagued the Egyptians (Ex. 9:9–11) and afflicted Job (Job 2:7). In the NT, it describes the open sores that covered the beggar Lazarus (Luke 16:21). All over the world, people will be afflicted with incurable, open, oozing sores. mark of the beast. Only the worshipers of Antichrist will be afflicted (see note on 13:16; cf. 14:9–11).

16:3 second…bowl…every living creature in the sea died. This is reminiscent of the second trumpet (8:8, 9), and of the first plague against Egypt (Ex. 7:20–25). This plague, however, will be far more widespread. The water in the world’s oceans will become thick, dark, and coagulated, like the blood of a corpse. The death and decay of billions of sea creatures will only add to the misery of this judgment.

16:4 third…bowl…rivers and springs of water. Fresh water, already in short supply because of the prolonged drought (11:6), will now suffer the fate of the oceans (cf. Ex. 7:19ff.). In addition to suffering from thirst, the worshipers of Antichrist will have no clean water with which to wash their sores.

16:5 who is and who was and who is to be. This phrase expresses God’s eternality (cf. 1:4, 8; 4:8; 11:17). Verse 6 says that the eternal God will judge justly because they have killed the believers and preachers of the gospel (6:9–11; 7:9–17; 11:18; 17:6; 18:20). This slaughter will have no parallel in history (Matt. 24:21) and neither will the vengeance of God (cf. Rom. 12:19–21).

16:6 given them blood to drink. The thick, blood-like substance which the fresh waters have become is all that is available to drink (cf. v. 4). For it is their just due. The angel exonerates God from any charge that His judgments are too harsh. The unspeakably wicked generation then alive will shed more blood than any before it, including that of saints (6:9; 17:6) and prophets (11:7–10). God’s judgment is fair and proper (cf. Ex. 21:25–27; Lev. 24:19, 20; Heb. 10:26–31).

16:7 altar. The personified altar echoes the words of the angel, reinforcing the truth that God is just in all judgment (19:1, 2; cf. Gen. 18:25; Ps. 51:4; Rom. 3:4).

16:8 fourth…bowl…scorch…with fire. The sun that normally provides light, warmth, and energy will become a deadly killer. With no fresh water to drink, earth’s inhabitants will face extreme heat. The scorching heat will melt the polar ice caps, which some estimate would raise the level of the world’s oceans by 200 ft., inundating many of the world’s major cities and producing further catastrophic loss of life (cf. Amos 9:5, 6). The resulting disruption of ocean transportation will make it difficult to distribute the dwindling resources of food and water.

16:9 they did not repent. Incredibly, sinners will still refuse to repent (cf. vv. 11, 21), and instead blaspheme God—the One they know has caused their afflictions.

16:10 throne of the beast. This refers to either Antichrist’s actual throne, or his capital city, but extends to all his dominion. Regardless of where the darkness begins, it eventually covers Antichrist’s entire kingdom. full of darkness. Worldwide darkness is elsewhere associated with the judgment of God (cf. Is. 60:2; Joel 2:2; Mark 13:24, 25). gnawed their tongues. A futile attempt to alleviate the pain from their sores, the drought, and the fierce heat.

16:11 blasphemed the God of heaven. A sign of their continued loyalty to Antichrist and their anger at God for the cumulative miseries brought about by the first 5 bowls. “God of heaven,” a frequent OT title for God, appears in the NT only here and in 11:13. their sores. The lingering effects of the first bowl are the chief cause of their blasphemy.

16:12 Euphrates. Called “the great river” 5 times in Scripture (cf. 9:14; Gen. 15:18; Deut. 1:7; Josh. 1:4), it flows some 1,800 mi. from its source on the slopes of Mt. Ararat to the Persian Gulf (see note on 9:14). It forms the eastern boundary of the land God promised to Israel (Gen. 15:18; Deut. 1:7; 11:24; Josh. 1:4). With its flow already reduced by the prolonged drought and intensified heat, God supernaturally will dry it up to make way for the eastern confederacy to reach Palestine (Is. 11:15). the kings from the east. God providentially draws these kings and their armies in order to destroy them in the battle of Armageddon (v. 14). Their reason for coming may be to rebel against Antichrist, whose failure to alleviate the world’s suffering will no doubt erode his popularity. Or, this may be a final act of rabid anti-Semitism intent on destroying Israel, perhaps in retaliation for the plagues sent by her God. Since the sun may have melted the ice caps on Ararat, flooding the valley of the Euphrates as the river overflows its banks and bridges, the land will be swamped. God will have to dry it up miraculously for the eastern army to get to Armageddon.

16:13 three unclean spirits. A common NT designation for demons (cf. Matt. 12:43; Mark 1:23; Luke 8:29). These are especially vile, powerful, and deceitful (v. 14). like frogs. This figure further emphasizes their vileness. Frogs were unclean animals according to OT dietary laws (Lev. 11:10, 11, 41). Persian mythology viewed them as plague-inducing creatures. The demons are thus described as slimy, cold-blooded, loathsome beings. the dragon…the beast…the false prophet. The “unholy trinity,” composed of Satan (the dragon; see note on 12:3), the Antichrist (the beast; see note on 11:7), and Antichrist’s associate (the false prophet; see note on 13:11), spew out this plague.

16:14 signs. These are supernatural wonders (cf. 13:12–15) designed to deceive (cf. 19:20; 1 Kin. 22:20–23; Mark 13:22) the kings into invading Palestine. Their impact will be so great that the unclean spirits are able to induce the kings to make the journey to Palestine in spite of their sores, the intense heat, drought, and darkness. kings of the earth. No longer just the eastern confederacy, but now all the world begins to gather in Palestine for the final, climactic battle (Ps. 2:2, 3; Joel 3:2–4; Zech. 14:1–3). the battle of that great day of God Almighty. The Battle of Armageddon (v. 16). It is the great war with God and Christ (see notes on 2 Thess. 1:7–10; cf. Joel 2:11; 3:2, 4). The war will end when Christ arrives (19:17–20).

16:15 Blessed. See note on 1:3. watches, and keeps his garments. Our Lord stresses the need for constant readiness for His return (cf. 1 John 2:28). The imagery pictures a soldier ready for battle, or a homeowner watchful for the arrival of a thief (see also 3:3; 1 Thess. 5:2, 4; 2 Pet. 3:10).

16:16 Armageddon. The Heb. name for Mt. Megiddo, 60 mi. N of Jerusalem. The battle will rage on the nearby plains, site of Barak’s victory over the Canaanites (Judg. 4), and Gideon’s victory over the Midianites (Judg. 7). Napoleon called this valley the greatest battlefield he had ever seen. But the Battle of Armageddon will not be limited to the Megiddo plains—it will encompass the length of Palestine (see note on 14:20).

16:17 seventh…bowl…“It is done!” This bowl will complete God’s wrath (except for final judgment on the rebellion at the end of the Millennium; 20:7–10) and immediately precedes the second coming of Christ. It will usher in the worst calamity in the history of the world. The voice from the temple in heaven is undoubtedly that of God Himself. “It is done!” is best translated, “It has been and will remain done” (cf. John 19:30). God will punctuate the completion of His wrath with a devastating earthquake—the most powerful in earth’s history (cf. vv. 19–21).

16:19 the great city. Cf. 11:13; 21:10; see notes on Zech 14:1–8. Jerusalem will be split into 3 parts (Zech. 14:4), not as a judgment (cf. 11:13), but as an improvement. The additional water supply (Zech. 14:8) and topographical changes (Zech. 14:4, 5) will prepare the city for its central place in the millennial kingdom. Jerusalem is the only city to be spared the judgment (cf. 1 Chr. 23:25; Ps. 125:1, 2; Mic. 4:7) and will be made more beautiful (Ps. 48:2), because of her repentance (see 11:13). cities of the nations. God’s purpose is very different for the rest of the world’s cities—they are to be destroyed. Babylon. The capital of the Antichrist’s empire will receive a special outpouring of God’s wrath as prophesied in Is. 13:6–13. Chapters 17, 18 give details of its destruction.

16:20 every island fled…mountains…not found. This powerful earthquake will radically alter all the earth’s topography, preparing it for the coming millennial kingdom. Cf. 6:12–14; Is. 40:4, 5; Jer. 4:23–27.

16:21 a talent. The heaviest weight a normal man could carry (about 75 lbs.). The huge size of the hailstones indicates unparalleled atmospheric convulsions. Such massive chunks of ice will cause unimaginable devastation and death.

Revelation 17

17:1 seven angels. The reference to these angels links chaps. 17, 18 with the bowl judgments (chap. 16), which extend to the second coming of Christ (see note on 16:17). Chapters 17, 18 focus on one aspect of those bowl judgments, the judgment of Babylon. The judgments already described are identified as targeting the final world system. great harlot. See note on 14:8. Prostitution frequently symbolizes idolatry or religious apostasy (cf. Jer. 3:6–9; Ezek. 16:30ff.; 20:30; Hos. 4:15; 5:3; 6:10; 9:1). Nineveh (Nah. 3:1, 4), Tyre (Is. 23:17), and even Jerusalem (Is. 1:21) are also depicted as harlot cities. sits on many waters. This picture emphasizes the sovereign power of the harlot. The picture is of a ruler seated on a throne, ruling the waters, which symbolize the nations of the world (see v. 15).

17:2 kings…committed fornication. The harlot will ally herself with the world’s political leaders. Fornication here does not refer to sexual sin, but to idolatry (see note on 14:8). All the world rulers will be absorbed into the empire of Satan’s false christ. wine of her fornication. The harlot’s influence will extend beyond the world’s rulers to the rest of mankind (cf. v. 15; 13:8, 14). The imagery does not describe actual wine and sexual sin, but pictures the world’s people being swept up into the intoxication and sin of a false system of religion.

17:3 in the Spirit. Cf. 1:10; 4:2; 21:10. The Holy Spirit transports John into the wilderness (a deserted, lonely, desolate wasteland), perhaps to give him a better understanding of the vision. a woman. The harlot of v. 1, Babylon. scarlet beast. The Antichrist (cf. 13:1, 4; 14:9; 16:10), who for a time will support and use the false religious system to effect world unity. Then he will assume political control (cf. v. 16). Scarlet is the color of luxury, splendor, and royalty. full of names of blasphemy. Because of his self-deification (cf. 13:1; Dan. 7:25; 11:36; 2 Thess. 2:4). having seven heads and ten horns. This pictures the extent of Antichrist’s political alliances (see notes on vv. 9–12; 13:1).

17:4 purple and scarlet. The colors of royalty, nobility, and wealth. The woman is portrayed as a prostitute who has plied her trade successfully and become extremely wealthy. adorned. Prostitutes often dress in fine clothes and precious jewels to allure their victims (cf. Prov. 7:10). The religious harlot Babylon is no different, adorning herself to lure the nations into her grasp. a golden cup. Still another evidence of the harlot’s great wealth (cf. Jer. 51:7); but the pure gold is defiled by the filthiness of her immorality. Just as a prostitute might first get her victim drunk, so the harlot system deceives the nations into committing spiritual fornication with her.

17:5 forehead. It was customary for Roman prostitutes to wear a headband with their name on it (cf. Jer. 3:3) parading their wretchedness for all to see. The harlot’s forehead is emblazoned with a 3-fold title descriptive of the world’s final false religious system. MYSTERY. A NT mystery is truth once hidden, but in the NT revealed. See notes on Matt. 13:11; Eph. 3:4, 5. Spiritual Babylon’s true identity is yet to be revealed. Thus, the precise details of how it will be manifested in the world are not yet known. BABYLON THE GREAT. This Babylon is distinct from the historical, geographical city of Babylon (which still existed in John’s day). The details of John’s vision cannot be applied to any historical city (see note on 14:8). MOTHER OF HARLOTS. All false religion stems ultimately from Babel, or Babylon (cf. Gen. 11; see note on 14:8).

17:6 the blood of the saints…martyrs of Jesus. Some see the first group as OT saints, and the second as NT saints—an unimportant distinction since this pictures the martyrs of the Tribulation. John’s point is that the harlot is a murderer. False religion has killed millions of believers over the centuries, and the final false system will be far more deadly than any that preceded it.

17:7 mystery. Not that Babylon is a false system of religion, because that is already known, but that the beast will fully support the harlot and together exert vast influence over the whole earth.

17:8 The beast. Both a king and kingdom are referred to by this term. was, and is not, and will ascend. A reference to the Antichrist’s false resurrection (13:3, 4, 12–14; see note on 13:3). out of the bottomless pit. After his “resurrection,” the Antichrist will become possessed by a great demon from the abyss (see notes on 13:1, 3). perdition. Eternal destruction (cf. v. 11; Matt. 7:13; John 17:12; Phil. 1:28; 3:19; 2 Thess. 2:3; Heb. 10:39; 2 Pet. 2:3; 3:7, 16). This is the lake of fire, the place of Antichrist’s destruction (19:20). Book of Life. The roll of the elect, written in eternity past by God (see note on 3:5). Only the elect will escape the Antichrist’s deception (Matt. 24:24). from the foundation of the world. See note on 13:8; cf. 2 Tim. 1:9; Titus 1:2 (“before time began”). A frequent phrase (Matt. 13:35; 25:34; Luke 11:50; John 17:24; Eph. 1:4; Heb. 4:3; 9:26; 1 Pet. 1:20) referring to God’s pre-creation plan.

17:9 seven mountains. The Gr. word is often used of hills (Matt. 5:1; 15:29; John 6:15; 8:1). Many commentators interpret this expression to mean Rome, which sits on 7 hills. It is true that the final worldwide system of false religion includes, but is not necessarily limited to, Rome; but specifically, the 7 mountains in context likely symbolize the 7 kingdoms and their kings of v. 10.

17:10 seven kings. Representatives of the 7 great world empires (Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome, and that of the Antichrist). Cf. Daniel’s image in Dan. 2:37–45. Five have fallen, one is, and the other. When John wrote, the Egyptian, Assyrian, Babylonian, Medo-Persian and Greek empires had gone out of existence; Rome still existed; and the Antichrist’s empire had not yet come. When it does, it will be brief (12:12; 13:5) and he will end in perdition (v. 11; see note on v. 8).

17:11 and is not…the eighth. The Antichrist’s kingdom is said to be both the seventh and eighth kingdoms because of his supposed demise and resurrection. He is the seventh king before and the eighth king after his “resurrection” when he destroys the harlot’s religious empire and demands exclusive worship of himself (v. 16).

17:12 ten kings. See notes on 12:3; 13:1 (cf. Dan. 2:41, 42). These kings are sub-rulers under the Antichrist, whose empire will apparently be divided into 10 administrative districts. no kingdom as yet. Thus, the kings cannot be identified with any historical figures. one hour. Symbolic of the brief 3½ year period of time (cf. 11:2, 3; 12:6, 12, 14; 13:5; 18:10, 17, 19).

17:14 make war. A reference to the battle of Armageddon (16:14–16), where the Lamb will utterly destroy the kings (19:17–21). Lord of lords and King of kings. A title for God (19:16; 1 Tim. 6:15; cf. Deut. 10:17; Ps. 136:3) that emphasizes His sovereignty over all other rulers to whom He has delegated authority.

17:15 See note on v. 1.

17:16 these will hate the harlot. After using the false religious system to unify the world kingdoms and gain control of all, the Antichrist—with the help of his 10 sub-rulers—will turn against the system, plunder and destroy it, and seize all power and worship for himself. They will be carrying out God’s will (v. 17). Cf. Gen. 50:20.

17:18 great city. Here is another identification of the capital city of Babylon, centerpiece of Antichrist’s empire. Cf. 18:10, 18, 21.

Revelation 18

18:1 earth was illuminated with his glory. The fifth bowl (16:10) will have plunged the world into darkness. Against that backdrop, the sudden, blazing appearance of another angel (not the same as in 17:1, 7, 15) will certainly rivet the world’s attention on him and his message of judgment on Babylon (cf. 14:8).

18:2 Babylon the great is fallen. Cf. 14:8; see note on Is. 21:9, the verse from which these words come. The Gr. text views the results of this as if it had already taken place (see note on 14:8). But the seventh bowl is being referred to here and it is yet to come at this point (16:17–21). When it comes, devastation and annihilation will take place, leaving the place to demons.

18:3 wine…of her fornication. Religious Babylon (chap. 17) lures the nations into spiritual drunkenness and fornication with false gods (17:2, 4); commercial Babylon (chap. 18) seduces the unbelieving world into a materialistic stupor, so that the people of the world will become drunk with passion because of their relationship with Babylon. kings…merchants. Political rulers and corporate leaders alike are swept up in this worldwide system of commerce (14:8; 17:2).

18:4 Come out of her, my people. God will call His own to disentangle themselves from this evil system. This may also be God’s calling the elect to abandon the world system and come to faith in the Savior. In either case, the message is to abandon the system before it is destroyed (cf. 2 Cor. 6:17; 1 John 2:15). The judgment of God on that society living in sinful, arrogant self-indulgence can be avoided. Cf. Isaiah’s and Jeremiah’s message to their people to leave Babylon (Is. 48:20; Jer. 50:8; 51:6–9, 45).

18:5 remembered. See 16:19. God does not remember the iniquities of His people (Jer. 31:34), but does remember to protect them (Mal. 3:16—4:2). For unrepentant Babylon, there will be no such forgiveness, only judgment.

18:6, 7a repay. The angel calls for God to recompense wrath to Babylon in her own cup to repay her according to her deeds (see note on 17:4). This is an echo of the OT law of retaliation (Ex. 21:24) which will be implemented by God (Rom. 12:17–21).

18:6 double. Has the sense of “full,” or “overflowing.” The punishment will fit the crime (cf. Jer. 16:18). cup. The cup of wickedness from which so many have drunk (14:8; 17:2, 4, 6) will call for the cup of wrath (14:10; 16:19).

18:7b am no widow. A proud, but empty, boast of self-sufficiency, also made by historical Babylon (Is. 47:8). Cf. 1 Cor. 10:12.

18:8 her plagues. These could include those of 16:1ff., but must be the special destruction of the city as well, described as “death, mourning and famine.” in one day. See vv. 10, 17, 19. The special judgments on Babylon take place in a brief period of time. Daniel 5:30 records that Babylon of old fell in one day.

18:9–20 This section records the lament over Babylon’s destruction, not her sin, by those who were part of her system.

18:9 kings. The political leaders of the world will weep because the loss of his capital city will signal the doom of Antichrist’s empire, and with it, the source of their power. Cf. v. 3; 17:2. weep and lament for her. “Weep” means “to sob openly.” “Lament” translates the same Gr. word used to express the despair of the unbelieving world at the return of Christ (1:7).

18:10 one hour. Cf. vv. 8, 17, 19.

18:12, 13 Over half of their commodities appear in the list of Ezek. 27:12–22.

18:12 purple. This refers to garments laboriously dyed with purple dye extracted from shellfish. Lydia (Acts 16:14) was a seller of such expensive garments. A distinctive mark of the Caesars was their purple robes. citron wood. Wood from North African citrus trees, highly valued because of its color, which was used to make extremely expensive pieces of furniture. marble. Marble, imported from Africa, Egypt, and Greece, was widely used in Roman buildings.

18:13 fragrant oil. A very costly perfume (cf. Matt. 26:7, 12; John 12:3). frankincense. A fragrant gum or resin imported from Arabia and used in incense and perfume (Song 3:6; Matt. 2:11). bodies and souls of men. The slave trade, long banned by the civilized nations of the world, will reappear in Antichrist’s debauched commercial system.

18:17 shipmaster. Ship captains will mourn the loss of Babylon and the lucrative transport business that went with it.

18:19 threw dust on their heads. An ancient expression of grief (cf. Josh. 7:6; 1 Sam. 4:12; 2 Sam. 1:2; 15:32; Job 2:12; Lam. 2:10; Ezek. 27:30). in one hour. Not just 60 minutes, but one brief period of swift judgment (see note on v. 8).

18:20 God has avenged you on her. The angel will exhort the tribulation martyrs (6:9–11) to rejoice, not over the deaths of those doomed to eternal hell, but, because God’s righteousness and justice will have prevailed.

18:21 great millstone. Millstones were large, heavy stones used to grind grain. This metaphor portrays the violence of Babylon’s overthrow. Cf. Jer. 51:61–64; see note on Matt. 18:6.

18:22, 23 The fall of Babylon ends whatever semblance of normalcy will still exist in the world after all the seals, trumpets, and bowls. Life will be totally disrupted and the end near. No more music, no industry, no preparing of food (“millstone”), no more power for light, and no more weddings because God will destroy the deceivers and deceived.

18:24 blood of prophets and saints. The religious and commercial/political systems embodied in Babylon will commit unspeakable atrocities against God’s people (cf. 6:10; 11:7; 13:7, 15; 17:6; 19:2). God will avenge that slaughter of His people (19:2).

Revelation 19

19:1–6 Alleluia. The transliteration of this Heb. word appears 4 times in the NT, all in this chapter (vv. 1, 3, 4, 6). This exclamation, meaning “Praise the Lord,” occurs frequently in the OT (cf. Pss. 104:35; 105:45; 106:1; 111:1; 112:1; 113:1; 117:1; 135:1; 146:1). Five reasons for their praise emerge: 1) God’s deliverance of His people from their enemies (v. 1); 2) God’s meting out of justice (v. 2); 3) God’s permanent crushing of man’s rebellion (v. 3); 4) God’s sovereignty (v. 6); and 5) God’s communion with His people (v. 7).

19:1 After these things. This is a time key. After the destruction of Babylon at the end of the Great Tribulation, just before the kingdom is established (chap. 20). This section bridges the Tribulation and the millennial kingdom. great multitude. Probably angels, since the saints join in later (vv. 5ff.; cf. 5:11, 12; 7:11, 12). The imminent return of the Lord Jesus Christ prompts this outburst of praise.

19:2 judgments. Saints long for the day of judgment (cf. 6:10; 16:7; Is. 9:7; Jer. 23:5). Godly people love righteousness and hate sin, for righteousness honors God and sin mocks Him. Believers long for a world of justice and it will come (v. 15; 2:27; 12:5).

19:3 smoke rises. This is because of the fire (cf. 17:16, 18; 18:8, 9, 18; 14:8–11).

19:4 twenty-four elders. Best understood as representatives of the church (see note on 4:4). four living creatures. A special order of angelic beings (see note on 4:6). These compose the same group as in 7:11 and are associated with worship frequently (4:8, 11; 5:9–12, 14; 11:16–18).

19:5 small and great. All distinctions and ranks are to be transcended.

19:6 Omnipotent. Or “Almighty.” Used 9 times in Revelation as a title for God (cf. v. 15; 1:8; 4:8; 11:17; 15:3; 16:7, 14; 21:22). The great praise of the multitude sounds like a massive crashing of waves.

19:7 marriage of the Lamb. Hebrew weddings consisted of 3 phases: 1) betrothal (often when the couple were children); 2) presentation (the festivities, often lasting several days, that preceded the ceremony); and 3) the ceremony (the exchanging of vows). The church was betrothed to Christ by His sovereign choice in eternity past (Eph. 1:4; Heb. 13:20) and will be presented to Him at the Rapture (John 14:1–3; 1 Thess. 4:13–18). The final supper will signify the end of the ceremony. This symbolic meal will take place at the establishment of the millennial kingdom and last throughout that 1,000 year period (cf. 21:2). While the term “bride” often refers to the church, and does so here (2 Cor. 11:2; Eph. 5:22–24), it ultimately expands to include all the redeemed of all ages, which becomes clear in the remainder of the book.

19:8 righteous acts of the saints. Not Christ’s imputed righteousness granted to believers at salvation, but the practical results of that righteousness in believers’ lives, i.e., the outward manifestation of inward virtue.

19:9 Blessed. See note on 1:3. those who are called. This is not the bride (the church) but the guests. The bride doesn’t get invited, she invites. These are those saved before Pentecost, all the faithful believers saved by grace through faith up to the birth of the church (Acts 2:1ff.). Though they are not the bride, they still are glorified and reign with Christ in the millennial kingdom. It is really differing imagery rather than differing reality. The guests also will include tribulation saints and believers alive in earthly bodies in the kingdom. The church is the bride, pure and faithful—never a harlot, like Israel was (see Hos. 2). So the church is the bride during the presentation feast in heaven, then comes to earth for the celebration of the final meal (the Millennium). After that event, the new order comes and the marriage is consummated (see notes on 21:1, 2). true sayings of God. This refers to everything since 17:1. It is all true—the marriage will take place after judgment.

19:10 fell at his feet. Overwhelmed by the grandeur of the vision, John collapsed in worship before the angel (cf. 1:17; 22:8). do not do that. Cf. 22:8, 9. The Bible forbids the worship of angels (Col. 2:18, 19). the testimony of Jesus is the spirit of prophecy. The central theme of both OT prophecy and NT preaching is the gospel of the Lord Jesus Christ.

19:11 heaven opened. The One who ascended to heaven (Acts 1:9–11) and had been seated at the Father’s right hand (Heb. 8:1; 10:12; 1 Pet. 3:22) will return to take back the earth from the usurper and establish His kingdom (5:1–10). The nature of this event shows how it differs from the Rapture. At the Rapture, Christ meets His own in the air—in this event He comes with them to earth. At the Rapture, there is no judgment, in this event it is all judgment. This event is preceded by blackness—the darkened sun, moon gone out, stars fallen, smoke—then lightning and blinding glory as Jesus comes. Such details are not included in Rapture passages (John 14:1–3; 1 Thess. 4:13–18). white horse. In the Roman triumphal processions, the victorious general rode his white war horse up the Via Sacra to the temple of Jupiter on the Capitoline Hill. Jesus’ first coming was in humiliation on a colt (Zech. 9:9). John’s vision portrays Him as the conqueror on His war horse, coming to destroy the wicked, to overthrow the Antichrist, to defeat Satan, and to take control of the earth (cf. 2 Cor. 2:14). Faithful and True. True to His word, Jesus will return to earth (Matt. 24:27–31; see note on 3:14). in righteousness He judges. See 20:11–15; cf. Matt. 25:31ff.; John 5:25–30; Acts 17:31. makes war. This startling statement, appearing only here and 2:16, vividly portrays the holy wrath of God against sinners (cf. Ps. 7:11). God’s patience will be exhausted with sinful, rebellious mankind.

19:12 His eyes were like a flame of fire. Nothing escapes His penetrating vision, so His judgments are always just and accurate (see note on 1:14). a name…no one knew. John could see the name, but was unable to comprehend it (cf. 2 Cor. 12:4). There are unfathomable mysteries in the Godhead that even glorified saints will be unable to grasp.

19:13 a robe dipped in blood. This is not from the battle of Armageddon, which will not have begun until v. 15. Christ’s blood-spattered garments symbolize the great battles He has already fought against sin, Satan, and death and been stained with the blood of His enemies. The Word. Only John uses this title for the Lord (see Introduction: Author and Date). As the Word of God, Jesus is the image of the invisible God (Col. 1:15); the express image of His person (Heb. 1:3); and the final, full revelation from God (Heb. 1:1, 2).

19:14 armies in heaven. Composed of the church (v. 8), tribulation saints (7:13), OT believers (Jude 14; cf. Dan. 12:1, 2), and even angels (Matt. 25:31). They return not to help Jesus in the battle (they are unarmed), but to reign with Him after He defeats His enemies (20:4; 1 Cor. 6:2; 2 Tim. 2:12). Cf. Ps. 149:5–9.

19:15 sharp sword. This symbolizes Christ’s power to kill His enemies (1:16; cf. Is. 11:4; Heb. 4:12, 13). That the sword comes out of His mouth indicates that He wins the battle with the power of His word. Though the saints return with Christ to reign and rule, they are not the executioners. That is His task, and that of His angels (Matt. 13:37–50). rod of iron. Swift, righteous judgment will mark Christ’s rule in the kingdom. Believers will share His authority (2:26; 1 Cor. 6:2; see notes on 2:27; 12:5; Ps. 2:9). winepress. A vivid symbol of judgment (see note on 14:19). Cf. Is. 63:3; Joel 3:13.

19:16 on His thigh. Jesus will wear a banner across His robe and down His thigh with a title emblazoned on it that emphasizes His absolute sovereignty over all human rulers (see note on 17:14).

19:17–21 These verses depict the frightening holocaust unparalleled in human history—the Battle of Armageddon, the pinnacle of the Day of the Lord (see note on 1 Thess. 5:2). It is not so much a battle as an execution, as the remaining rebels are killed by the Lord Jesus (v. 21; see notes on 14:19, 20; cf. Ps. 2:1–9; Is. 66:15, 16; Ezek. 39:1ff.; Joel 3:12ff.; Matt. 24, 25; 2 Thess. 1:7–9). This Day of the Lord was seen by Isaiah (66:15, 16), Joel (3:12–21), Ezekiel (39:1–4, 17–20), Paul (2 Thess. 1:6ff.; 2:8) and our Lord (Matt. 25:31–46).

19:17, 18 supper of the great God. Cf. Ezek. 39:17. Also called “the battle of that great day of God Almighty” (16:14), it will begin with an angel summoning birds to feed on the corpses of those who will be slain (cf. Matt. 24:27, 28). God will declare His victory before the battle even begins. The OT frequently pictures the indignity of carrion birds feasting on human dead (Deut. 28:26; Ps. 79:2; Is. 18:6; Jer. 7:33; 16:4; 19:7; 34:20; Ezek. 29:5).

19:19 kings of the earth. See 17:12–17. their armies. See 16:13, 14. His army. Zechariah describes this army of the Lord as “all the saints” (14:5).

19:20 beast was captured, and…the false prophet. In an instant, the world’s armies are without their leaders. The beast is Antichrist (see notes on 13:1–8); the false prophet is his religious cohort (see notes on 13:11–17). cast alive. The bodies of the beast and the false prophet will be transformed, and they will be banished directly to the lake of fire (Dan. 7:11)—the first of countless millions of unregenerate men (20:15) and fallen angels (cf. Matt. 25:41) to arrive in that dreadful place. That these two still appear there 1,000 years later (20:10) refutes the false doctrine of annihilationism (cf. 14:11; Is. 66:24; Matt. 25:41; Mark 9:48; Luke 3:17; 2 Thess. 1:9). lake of fire. The final hell, the place of eternal punishment for all unrepentant rebels, angelic or human (cf. 20:10, 15). The NT says much of eternal punishment (cf. 14:10, 11; Matt. 13:40–42; 25:41; Mark 9:43–48; Luke 3:17; 12:47, 48). fire…brimstone. See note on 9:17. These two are frequently associated with divine judgment (14:10; 20:10; 21:8; Gen. 19:24; Ps. 11:6; Is. 30:33; Ezek. 38:22; Luke 17:29).

19:21 sword. See v. 15; cf. Zech. 14:1–13. birds were filled with their flesh. All remaining sinners in the world will have been executed, and the birds will gorge themselves on their corpses.

Revelation 20

20:1—22:21 Chapter 19 ends with the Battle of Armageddon and Christ’s second coming—events that mark the close of the Tribulation. The events of chap. 20—the binding of Satan, Christ’s 1,000 year earthly kingdom, Satan’s final rebellion, and the Great White Throne Judgment—fit chronologically between the close of the Tribulation and the creation of the new heaven and the new earth described in chaps. 21, 22.

20:1 bottomless pit. The place where demons are incarcerated pending their final sentencing to the lake of fire (see notes on 9:1; 2 Pet. 2:4).

20:2 laid hold. This includes not only Satan, but the demons as well. Their imprisonment will dramatically alter the world during the kingdom, since their destructive influence in all areas of human thought and life will be removed. dragon. Likening Satan to a dragon emphasizes his ferocity, and cruelty (see note on 12:3). serpent of old. A reference to Satan’s first appearance in the Garden of Eden (Gen. 3:1ff.), where he deceived Eve (cf. 2 Cor. 11:3; 1 Tim. 2:14). Devil…Satan. See note on 12:9. a thousand years. This is the first of 6 references to the length of the millennial kingdom (cf. vv. 3, 4, 5, 6, 7). There are 3 main views of the duration and nature of this period: 1) Premillennialism sees this as a literal 1,000 year period during which Jesus Christ, in fulfillment of numerous prophecies (e.g., 2 Sam. 7:12–16; Ps. 2; Is. 11:6–12; 24:23; Hos. 3:4, 5; Joel 3:9–21; Amos 9:8–15; Mic. 4:1–8; Zeph. 3:14–20; Zech. 14:1–11; Matt. 24:29–31, 36–44), reigns on the earth. Using the same general principles of interpretation for both prophetic and non-prophetic passages leads most naturally to Premillennialism. Another strong argument supporting this view is that so many biblical prophecies have already been literally fulfilled, suggesting that future prophecies will likewise be fulfilled literally. 2) Postmillennialism understands the reference to a 1,000 year period as only symbolic of a golden age of righteousness and spiritual prosperity. It will be ushered in by the spread of the gospel during the present church age and brought to completion when Christ returns. According to this view, references to Christ’s reign on earth primarily describe His spiritual reign in the hearts of believers in the church. 3) Amillennialism understands the 1,000 years to be merely symbolic of a long period of time. This view interprets OT prophecies of a Millennium as being fulfilled spiritually now in the church (either on earth or in heaven) or as references to the eternal state. Using the same literal, historical, grammatical principles of interpretation so as to determine the normal sense of language, one is left with the inescapable conclusion that Christ will return and reign in a real kingdom on earth for 1,000 years. There is nothing in the text to render the conclusion that “a thousand years” is symbolic. Never in Scripture when “year” is used with a number is its meaning not literal (see note on 2 Pet. 3:8).

20:3 bottomless pit. All 7 times that this appears in Revelation, it refers to the place where fallen angels and evil spirits are kept captive, waiting to be sent to the lake of fire—the final hell prepared for them (Matt. 25:41). released for a little while. Satan will be released so God can make a permanent end of sin before establishing the new heaven and earth. All who survive the Tribulation and enter the kingdom will be believers. However, despite that and the personal presence and rule of the Lord Jesus Christ, many of their descendants will refuse to believe in Him. Satan will then gather those unbelievers for one final, futile rebellion against God. It will be quickly and decisively crushed, followed by the Great White Throne Judgment and the establishment of the eternal state.

20:4 the souls of those who had been beheaded. These are tribulation martyrs (cf. 6:9; 18:24; 19:2). The Gr. word translated “beheaded” became a general term for execution, not necessarily a particular method. his mark. See note on 13:16. Tribulation martyrs will be executed for refusing the mark of the beast. reigned. Tribulation believers, along with the redeemed from both the OT and NT eras, will reign with Christ (1 Cor. 6:2; 2 Tim. 2:12) during the 1,000 year kingdom.

20:5 the rest of the dead. The bodies of unbelievers of all ages will not be resurrected until the Great White Throne Judgment (vv. 12, 13). first resurrection. Scripture teaches two kinds of resurrections: the “resurrection of life” and “the resurrection of condemnation” (John 5:29; cf. Dan. 12:2; Acts 24:15). The first kind of resurrection is described as “the resurrection of the just” (Luke 14:14), the resurrection of “those who are Christ’s at His coming” (1 Cor. 15:23), and the “better resurrection” (Heb. 11:35). It includes only the redeemed of the church age (1 Thess. 4:13–18), the OT (Dan. 12:2), and the Tribulation (v. 4). They will enter the kingdom in resurrection bodies, along with believers who survived the Tribulation. The second kind of resurrection, then, will be the resurrection of the unconverted who will receive their final bodies suited for torment in hell.

20:6 Blessed. Those who die in the Lord (14:13) are blessed with the privilege of entering His kingdom (see note on 1:3). second death. The first death is only physical, the second is spiritual and eternal in the lake of fire, the final, eternal hell (v. 14). It could exist outside the created universe as we know it, outside of space and time, and be presently unoccupied (see note on 19:20). thousand years. See note on v. 2.

20:7 Satan…released. He is loosed to bring cohesive leadership to the world of rebels born to the believers who entered the kingdom at the beginning. He is loosed to reveal the character of Christ-rejecting sinners who are brought into judgment for the last time ever.

20:8 Gog and Magog. The name given to the army of rebels and its leader at the end of the Millennium. They were names of ancient enemies of the Lord. Magog was the grandson of Noah (Gen. 10:2) and founder of a kingdom located N of the Black and Caspian Seas. Gog is apparently the leader of a rebel army known collectively as Magog. The battle depicted in vv. 8, 9 is like the one in Ezek. 38, 39; it is best to see this one as taking place at the end of the Millennium. For the difference, see notes on Ezek. 38, 39.

20:9 beloved city. Jerusalem (cf. Pss. 78:68; 87:2), the capital city during Christ’s millennial reign (Jer. 3:17). The saints will be living around the city where Christ reigns (cf. Is. 24:23; Jer. 3:17; Zech. 14:9–11). fire. Frequently associated in Scripture with divine judgment of wicked men (Gen. 19:24; 2 Kin. 1:10, 12, 14; Luke 9:54; 17:29).

20:10 deceived. Just as his demons will entice the world’s armies into the Battle of Armageddon, Satan will draw them into a suicidal assault against Christ and His people (16:13, 14). lake of fire and brimstone. See note on 19:20. tormented day and night. See note on 14:11. Continuous, unrelieved torment will be the final state of Satan, fallen angels, and unredeemed men.

20:11–15 These verses describe the final judgment of all the unbelievers of all ages (Matt. 10:15; 11:22, 24; 12:36, 41, 42; Luke 10:14; John 12:48; Acts 17:31; 24:25; Rom. 2:5, 16; Heb. 9:27; 2 Pet. 2:9; 3:7; Jude 6). Our Lord referred to this event as the “resurrection of condemnation” (John 5:29). This judgment takes place in the indescribable void between the end of the present universe (v. 11) and the creation of the new heaven and earth (21:1).

20:11 great white throne. Nearly 50 times in Revelation there is the mention of a throne. This is a judgment throne, elevated, pure, and holy. God sits on it as judge (cf. 4:2, 3, 9; 5:1, 7, 13; 6:16; 7:10, 15) in the person of the Lord Jesus Christ. See 21:5, 6; John 5:22–29; Acts 17:31. earth and the heaven fled away. John saw the contaminated universe go out of existence. Peter described this moment in 2 Pet. 3:10–13 (see notes there). The universe is “uncreated,” going into non-existence (cf. Matt. 24:35).

20:12 standing before God. In a judicial sense, as guilty, condemned prisoners before the bar of divine justice. There are no living sinners left in the destroyed universe since all sinners were killed and all believers glorified. books. These books record every thought, word, and deed of sinful men—all recorded by divine omniscience (see note on Dan. 7:9, 10, the verse that is the source of this text). They will provide the evidence for eternal condemnation. Cf. 18:6, 7. Book of Life. It contains the names of all the redeemed (Dan. 12:1; see notes on 3:5). judged according to their works. Their thoughts (Luke 8:17; Rom. 2:16), words (Matt. 12:37), and actions (Matt. 16:27) will be compared to God’s perfect, holy standard (Matt. 5:48; 1 Pet. 1:15, 16) and will be found wanting (Rom. 3:23). This also implies that there are degrees of punishment in hell (cf. Matt. 10:14, 15; 11:22; Mark 12:38–40; Luke 12:47, 48; Heb. 10:29).

20:13 Death and Hades. See note on 1:18. Both terms describe the state of death. All unrighteous dead will appear at the Great White Throne Judgment; none will escape. All the places that have held the bodies of the unrighteous dead will yield up new bodies suited for hell.

20:14 second death. See note on v. 6.

20:15 lake of fire. See note on 19:20.

Revelation 21

21:1 As the chapter opens, all the sinners of all the ages, both demons and men, including Satan, the beast, and false prophet, are in the lake of fire forever. The whole universe has been destroyed, and God creates a new universe to be the eternal dwelling place of the redeemed. a new heaven and a new earth. The entire universe as we now know it will be destroyed (2 Pet. 3:10–13) and be replaced by a new creation that will last forever. This is an OT reality (Ps. 102:25, 26; Is. 65:17; 66:22), as well as a NT one (Luke 21:33; Heb. 1:10–12). See note on 20:11–15. no more sea. Currently three-fourths of the earth’s surface is water, but the new environment will no longer be water-based and will have completely different climatic conditions. See notes on 22:1, 2.

21:2—22:5 By this point in the chronology of Revelation, OT saints, tribulation saints, and all those converted during the millennial kingdom will be incorporated into the ultimate redeemed bride and will dwell in the New Jerusalem. John described the consummation of all things in Christ and the New Jerusalem descending into the eternal state (cf. 19:7; 20:6; 1 Cor. 15:28; Heb. 12:22–24).

21:2 New Jerusalem. Cf. 3:12; Heb. 11:10; 12:22–24; 13:14. This is the capital city of heaven, a place of perfect holiness. It is seen “coming down out of heaven” indicating it already existed; but it descends into the new heavens and new earth from its place on high. This is the city where the saints will live (cf. John 14:1–3). bride. An important NT metaphor for the church (cf. Matt. 25:1–13; Eph. 5:25–27). John’s imagery here extends from the third part of the Jewish wedding, the ceremony. Believers (the bride) in the New Jerusalem come to meet Christ (the bridegroom) in the final ceremony of redemptive history (see note on 19:7). The whole city, occupied by all the saints, is called the bride, so that all saints must be finally included in the bride imagery and bridal blessing. God has brought home a bride for His beloved Son. All the saints live with Christ in the Father’s house (a promise made before the church began; John 14:2).

21:3 the tabernacle of God. The word translated “tabernacle” means place of abode. This is God’s house, the place where He lives (cf. Lev. 26:11, 12; Deut. 12:5).

21:4 wipe away every tear. Since there will never be a tear in heaven, nothing will be sad, disappointing, deficient, or wrong (cf. Is. 53:4, 5; 1 Cor. 15:54–57).

21:5 true and faithful. Cf. 3:14; 19:11. God always speaks truth (John 17:17).

21:6 the Alpha and the Omega. See note on 1:8. water of life. Cf. 7:17; 22:1, 17. The lasting spiritual water of which Jesus spoke (John 4:13, 14; 7:37, 38; cf. Is. 55:1, 2). him who thirsts. Heaven belongs to those who, knowing their souls are parched by sin, have earnestly sought the satisfaction of salvation and eternal life (cf. Ps. 42:1, 2; Is. 55:1, 2; John 7:37, 38).

21:7 He who overcomes. Cf. 1 John 5:4, 5. Anyone who exercises saving faith in Jesus Christ (see note on 2:7). inherit. The spiritual inheritance all believers will receive (1 Pet. 1:4; cf. Matt. 25:23) is the fullness of the new creation. Cf. Rom. 8:16, 17.

21:8 A solemn, serious warning about the kinds of people who will be outcasts from the new heaven and the new earth in the lake of fire. The NT often goes beyond just citing unbelief in listing character and lifestyle traits of the outcast, so that believers can identify such people (1 Cor. 6:9, 10; Gal. 5:19; cf. John 8:31). sorcerers. See note on 9:21. lake which burns with fire. See note on 19:20. brimstone. See note on 9:17. second death. See note on 20:6.

21:9 seven bowls. See note on 15:7. seven last plagues. See note on 15:1–8.

21:9, 10 the Lamb’s wife. The New Jerusalem takes on the character of its inhabitants, the redeemed (see notes on v. 2; 19:7–9).

21:10 in the Spirit. See note on 1:10.

21:11 jasper. A transliteration, not a translation, of the Gr. word. Rather than the modern opaque jasper, the term actually refers to a completely clear diamond, a perfect gem with the brilliant light of God’s glory shining out of it and streaming over the new heaven and the new earth (cf. 4:3).

21:12–14 wall. See v. 16 for the dimensions of the city and, thus, the length of the wall.

21:15 gold reed. See note on Ezek. 40:3. The reed was about 10 ft. long, which was a standard for measure. measure the city. This action indicates that the capital of heaven belongs to God and He is measuring what is His (cf. 11:1; Ezek. 40:3).

21:16 twelve thousand furlongs. This would be nearly 1,400 mi. cubed or about two million square miles of ground space, offering plenty of room for all the glorified saints to live. length, breadth, and height. The city has the symmetrical dimensions of a perfect cube, which parallels its closest earthly counterpart, the inner sanctuary in the tabernacle and temple (cf. 1 Kin. 6:20).

21:17 one hundred and forty-four cubits. 72 yards or 216 feet. This is likely the width of the wall.

21:18 jasper. See note on v. 11. This is the material of the thick wall—diamond! pure gold, like clear glass. Unlike earth’s gold, this gold will be transparent so the overpowering radiance of God’s glory can refract and glisten through the entire city.

21:19, 20 Because some of the names of these gems have changed through the centuries, it is difficult to identify each one with certainty. Eight of the 12 stones are found in the breastplate of the High-Priest (Ex. 28, 39), and the other 4 may also be related to the breastplate. The gems picture a brilliant, indescribable panoply of beautiful colors that send forth the light of God’s glory. The following are possible identifications for these gems.

21:19 chalcedony. This name derives from Chalcedon, an ancient name for a city in modern Turkey. The gem is a sky-blue agate stone with translucent, colored stripes.

21:20 sardonyx. A variety of chalcedony with parallel layers of red and white (see note on v. 19). sardius. A common stone from the quartz family, which ranged in color from orange-red to brownish-red to blood-red (4:3). chrysolite. A gem with a transparent gold or yellowish tone. beryl. A mineral with several varieties of gems, ranging from the green emerald to the golden yellow beryl to the light blue aquamarine. topaz. Ancient topaz was a softer stone with a yellow or yellow-green color. chrysoprase. The modern form of this jewel is an apple-green variety of quartz. The Gr. name suggests a gold-tinted, green gemstone. jacinth. Today this stone is a transparent zircon, usually red or reddish-brown. The one John saw was blue or shining violet in color. amethyst. A clear quartz crystal that ranges in color from a faint purple tint to an intense purple.

21:21 one pearl. Each of the gates of the city is a single, almost 1,400-mile-high pearl. Even as earthly pearls are formed in response to the wounding of oyster flesh, so these gigantic, supernatural pearls will remind saints throughout eternity of the magnitude of Christ’s suffering and its eternal benefit.

21:22 no temple. Several passages affirm that there is a temple in heaven (3:12; 7:15; 11:19; 15:5). Here, it is clear there is none in eternity. How can this be? The temple is not a building; it is the Lord God Himself. Revelation 7:15 implies this when it says, “He who sits on the throne will dwell among them.” Verse 23 continues the thought of no temple, except God and the Lamb. The glory of God which illuminates all heaven defines it as His temple. There is no need for a temple in the eternal state since God Himself will be the temple in which everything exists. The presence of God lit. fills the entire new heaven and new earth (cf. v. 3). Going to heaven will be entering the limitless presence of the Lord (cf. John 14:3; 1 Thess. 4:17).

21:24 the nations. Lit. “the peoples.” Redeemed people from every nation and ethnic group will dwell in heaven’s light. In the eternal city, there will be no more divisions, barriers, or exclusions because of race or politics. All kinds of peoples in eternity dissolve into the people of God, and they will move freely in and about the city.

21:27 Lamb’s Book of Life. See note on 3:5.

Revelation 22

22:1 river…of life. This river is unlike any on earth because no hydrological cycle exists. Water of life symbolizes the continual flow of eternal life from God’s throne to heaven’s inhabitants (see note on 21:6).

22:2 tree of life. A symbol of both eternal life and continual blessing (see note on Gen. 2:9). The tree bears 12 fruits, one for each month, and is symbolic of the abundant variety in heaven. The Eng. word “therapeutic” comes from the Gr. word translated “healing.” The leaves somehow enrich heavenly life, making it full and satisfying.

22:3 no more curse. The curse on humanity and the earth as a result of Adam’s and Eve’s disobedience (Gen. 3:16–19) will be totally finished. God will never have to judge sin again, since it will never exist in the new heaven and new earth. His servants shall serve Him. See note on 7:15.

22:4 see His face. No unglorified human could see God’s face and live (Ex. 33:20–23). But the residents of heaven can look on God’s face without harm because they are now holy (cf. John 1:18; 1 Tim. 6:16; 1 John 3:20). His name. They are God’s personal possession (see note on 3:12).

22:5 they shall reign. Heaven’s citizens are more than servants (see note on 3:21).

22:6 His servants. The members of the 7 churches of Asia Minor who received this letter (1:11), and then all believers who have read, or will read it since. things which must shortly take place. This involves the entire revelation which John has just related (see note on 1:1).

22:7 I am coming quickly! Jesus’ return is imminent (see note on 3:11). Blessed. See note on 1:3.

22:8 heard and saw. John resumes speaking for the first time since chap. 1 and confirms the veracity of the revelation with his own eyewitness testimony—the basis of any reliable witness. fell down to worship. See note on 19:10.

22:10 Do not seal the words. Cf. 10:11. Previous prophecies were sealed up (Dan. 8:26; 12:4–10). These prophecies are to be proclaimed so they can produce obedience and worship. the time is at hand. This refers to imminency, which means that the end is next.

22:11 Those who reject God’s warnings will fix their eternal destiny in hell, where they will retain their evil and filthy natures for all eternity. Those who respond to the warnings will fix their eternal destiny in glory and realize perfect righteousness and holiness in heaven.

22:12 I am coming quickly. See note on 3:11. Again, imminence is the issue (cf. Mark 13:33–37). according to his work. Only those works which survive God’s testing fire have eternal value and are worthy of reward (1 Cor. 3:10–15; 4:1–5; 2 Cor. 5:10).

22:13 the Alpha and the Omega. See note on 1:8.

22:14 Blessed are those who do His commandments. See note on 1:3. The preferred reading is “Blessed are those who wash their robes,” symbolizing those who have been forgiven of their sins—who have been cleansed by the blood of the Lamb of God (Heb. 9:14; 1 Pet. 1:18, 19; see note on 7:14). tree of life. See notes on v. 2; Gen. 2:9.

22:15 dogs. Considered despicable creatures in NT times, the term when applied to people referred to anyone of low moral character. Unfaithful leaders (Is. 56:10) and homosexual prostitutes (Deut. 23:18) are among those who received such a designation. sorcerers. See note on 9:21.

22:16 My angel. See 1:1. the churches. The 7 churches of Asia Minor who were the book’s original recipients (1:11). the Root and the Offspring of David. Christ is the source (root) of David’s life and line of descendants, which establishes His deity. He is also a descendant of David (offspring), which establishes His humanity. This phrase gives powerful testimony to Christ as the God-Man (cf. 2 Tim. 2:8). Bright and Morning Star. This is the brightest star announcing the arrival of the day. When Jesus comes, He will be the brightest star who will shatter the darkness of man’s night and herald the dawn of God’s glorious day (see note on 2:28).

22:17 “Come!” This is the Spirit’s and church’s answer to the promise of His coming. let him. This is an unlimited offer of grace and salvation to all who desire to have their thirsty souls quenched. Cf. Is. 55:1, 2. water of life. See note on v. 1.

22:18, 19 Jesus offers extended testimony on the authority and finality of the prophecy. He commissioned John to write it, but He was its author. These are not the first such warnings (cf. Deut. 4:2; 12:32; Prov. 30:6; Jer. 26:2). These warnings against altering the biblical text represent the close of the NT canon. Anyone who tampers with the truth by attempting to falsify, mitigate, alter, or misinterpret it will incur the judgments described in these verses.

22:20 “Surely I am coming quickly.” See note on 3:11. In light of this future expectation, what is now required of believers is outlined by Peter (see 2 Pet. 3:11–18).

Revelation 1

1:1 a John 3:32

1:1 b Rev. 22:6

1:1 1 quickly or swiftly

1:2 c 1 Cor. 1:6

1:2 d 1 John 1:1

1:3 e Luke 11:28; Rev. 22:7

1:3 f James 5:8; Rev. 22:10

1:4 g Ex. 3:14

1:4 h John 1:1

1:4 i (Is. 11:2); Zech. 3:9; Rev. 3:1; 4:5; 5:6

1:5 j John 8:14; Prov. 14:5

1:5 k Is. 55:4

1:5 l Ps. 89:27; 1 Cor. 15:20; (Col. 1:18)

1:5 m Rev. 17:14

1:5 n John 13:34

1:5 o Heb. 9:14

1:5 2 NU loves us and freed; M loves us and washed

1:6 p 1 Pet. 2:5, 9

1:6 q 1 Tim. 6:16

1:6 3 NU, M a kingdom

1:7 r Matt. 24:30

1:7 s Zech. 12:10–14; John 19:37

1:8 t Is. 41:4; Rev. 21:6; 22:13

1:8 u Rev. 4:8; 11:17

1:8 v Is. 9:6

1:8 4 NU, M omit the Beginning and the End

1:8 5 NU, M Lord God

1:9 w Phil. 1:7

1:9 x (Rom. 8:17; 2 Tim. 2:12)

1:9 6 NU, M omit both

1:10 y Acts 10:10

1:10 z Acts 20:7

1:10 a Rev. 4:1

1:11 7 NU, M omit “I am the Alpha and the Omega, the First and the Last,” and,

1:11 8 NU, M omit which are in Asia

1:12 b Ex. 25:37; Zech. 4:2; Rev. 1:20; 2:1

1:13 c Rev. 2:1

1:13 d Ezek. 1:26; Dan. 7:13; 10:16; Rev. 14:14

1:13 e Dan. 10:5

1:13 f Rev. 15:6

1:14 g Dan. 7:9

1:14 h Dan. 10:6; Rev. 2:18; 19:12

1:15 i Ezek. 1:7; Dan. 10:6; Rev. 2:18

1:15 j Ezek. 1:24; 43:2; Rev. 14:2; 19:6

1:16 k Rev. 1:20; 2:1; 3:1

1:16 l Is. 49:2; (Heb. 4:12); Rev. 2:12, 16; 19:15

1:16 m Matt. 17:2; Acts 26:13; Rev. 10:1

1:17 n Ezek. 1:28

1:17 o Dan. 8:18; 10:10, 12

1:17 p Is. 41:4; 44:6; 48:12; Rev. 2:8; 22:13

1:17 9 NU, M omit to me

1:18 q Rom. 6:9; Rev. 2:8; 10:6; 15:7

1:18 r Rev. 4:9

1:18 s Ps. 68:20

1:18 10 Lit. Unseen; the unseen realm

1:19 t Rev. 1:9–18

1:19 u Rev. 2:1

1:19 v John 16:13; Rev. 4:1

1:19 11 NU, M Therefore, write

1:20 w Mal. 2:7; Rev. 2:1

1:20 x Ex. 25:37; 37:23; Zech. 4:2; Matt. 5:15; Phil. 2:15

1:20 12 hidden truth

1:20 13 Or messengers

1:20 14 NU, M omit which you saw

Revelation 2

2:1 a Rev. 1:16

2:1 b Rev. 1:13

2:1 1 Or messenger

2:2 c Ps. 1:6

2:2 d John 6:6; 1 John 4:1

2:2 e 2 Cor. 11:13

2:2 2 perseverance

2:2 3 endure

2:3 f Gal. 6:9; Heb. 12:3, 5

2:5 g Matt. 21:41

2:7 h Matt. 11:15; Rev. 2:11, 17; 3:6, 13, 22; 13:9

2:7 i (Rev. 22:2, 14)

2:7 j (Gen. 2:9; 3:22)

2:8 k Rev. 1:8, 17, 18

2:8 4 Or messenger

2:9 l Luke 12:21

2:9 m Rom. 2:17

2:9 n Rev. 3:9

2:9 5 congregation

2:10 o Matt. 10:22

2:10 p Matt. 24:13

2:10 q James 1:12

2:11 r Rev. 13:9

2:11 s (Rev. 20:6, 14; 21:8)

2:12 t Is. 49:2; Rev. 1:16; 2:16

2:12 6 Or messenger

2:14 u Num. 31:16

2:14 v Num. 25; Acts 15:29; (1 Cor. 10:20); Rev. 2:20

2:14 w 1 Cor. 6:13

2:15 7 NU, M likewise.

2:16 x Is. 11:4; 2 Thess. 2:8; Rev. 19:15

2:17 y Ex. 16:33, 34; (John 6:49, 51)

2:17 z Is. 56:5; 62:2; 65:15; Rev. 3:12

2:18 a Rev. 1:14, 15

2:18 8 Or messenger

2:19 b Rev. 2:2

2:19 9 NU, M faith, service

2:19 10 perseverance

2:20 c 1 Kin. 16:31; 21:25; 2 Kin. 9:7, 22, 30

2:20 d Ex. 34:15

2:20 11 NU, M against you that you tolerate

2:20 12 M your wife Jezebel

2:20 13 NU, M and teaches and seduces

2:21 e Rom. 2:5; Rev. 9:20; 16:9, 11

2:21 14 NU, M repent, and she does not want to repent of her sexual immorality.

2:22 15 NU, M her

2:23 f Ps. 7:9; 26:2; 139:1; Jer. 11:20; 17:10; Matt. 16:27; Luke 16:15; Acts 1:24; Rom. 8:27

2:23 16 examines

2:24 g 2 Tim. 3:1–9

2:24 h Acts 15:28

2:24 17 NU, M omit and

2:24 18 NU, M omit will

2:25 i Rev. 3:11

2:26 j (John 6:29)

2:26 k (Matt. 19:28)

2:27 l Ps. 2:8, 9; Rev. 12:5; 19:15

2:28 m 2 Pet. 1:19; Rev. 22:16

Revelation 3

3:1 a Rev. 1:4, 16

3:1 1 Or messenger

3:2 2 NU, M My God

3:3 b 1 Tim. 6:20

3:3 c Rev. 3:19

3:3 d Matt. 24:42, 43; Luke 12:39

3:3 e 1 Thess. 5:2; (2 Pet. 3:10; Rev. 16:15)

3:4 f Acts 1:15

3:4 g (Jude 23)

3:4 h Rev. 4:4; 6:11

3:4 3 NU, M Nevertheless you

3:4 4 NU, M omit even

3:5 i (Rev. 19:8)

3:5 j Ex. 32:32; Ps. 69:28; Luke 10:20; (Rev. 13:8; 17:8; 20:12, 15; 21:27)

3:5 k Phil. 4:3

3:5 l Matt. 10:32; Luke 12:8

3:6 m Rev. 2:7

3:7 n Acts 3:14

3:7 o John 14:6; 1 John 5:20; Rev. 3:14; 19:11

3:7 p Is. 9:7; 22:22; Jer. 23:5

3:7 q (Matt. 16:19; Rev. 1:18)

3:7 r Job 12:14

3:7 5 Or messenger

3:8 s Rev. 3:1

3:8 t 1 Cor. 16:9

3:8 6 NU, M which no one can shut

3:9 u Rev. 2:9

3:9 v Is. 45:14; 49:23; 60:14

3:10 w 2 Tim. 2:12; 2 Pet. 2:9

3:10 x Luke 2:1

3:10 y Is. 24:17

3:10 7 Lit. the word of My patience

3:11 z Phil. 4:5

3:11 a Rev. 2:25

3:11 b (Rev. 2:10)

3:11 8 NU, M omit Behold

3:12 c 1 Kin. 7:21; Jer. 1:18; Gal. 2:9

3:12 d Ps. 23:6

3:12 e (Rev. 14:1; 22:4)

3:12 f (Heb. 12:22)

3:12 g Rev. 21:2

3:12 h (Rev. 2:17; 22:4)

3:13 i Rev. 2:7

3:14 j Is. 65:16; 2 Cor. 1:20

3:14 k Rev. 1:5; 3:7; 19:11

3:14 l (Col. 1:15)

3:14 9 Or messenger

3:14 10 NU, M in Laodicea

3:15 m Rev. 3:1

3:16 11 NU, M hot nor cold

3:17 n Hos. 12:8; Zech. 11:5; (Matt. 5:3); 1 Cor. 4:8

3:18 o Is. 55:1; Matt. 13:44

3:18 p 2 Cor. 5:3

3:19 q Job 5:17

3:19 r Prov. 3:12; (2 Cor. 11:32); Heb. 12:6

3:19 12 discipline

3:19 13 eager

3:20 s Song 5:2

3:20 t Luke 12:36, 37; John 10:3

3:20 u (John 14:23)

3:21 v Matt. 19:28; 2 Tim. 2:12; (Rev. 2:26; 20:4)

3:22 w Rev. 2:7

Revelation 4

4:1 a Ezek. 1:1; Rev. 19:11

4:1 b Rev. 1:10

4:2 c Rev. 1:10

4:2 d 1 Kin. 22:19; Is. 6:1; Ezek. 1:26; Dan. 7:9; Rev. 3:21; 4:9

4:3 e Matt. 5:8; Rev. 21:11

4:3 f Gen. 9:13–17; Ezek. 1:28; Rev. 10:1

4:3 1 M omits And He who sat there was, making the following a description of the throne.

4:4 g Rev. 11:16

4:4 h Rev. 3:4, 5

4:4 2 NU, M robes, with crowns

4:5 i Gen. 49:9, 10; Ex. 19:16; Rev. 8:5; 11:19; 16:18

4:5 j Ex. 37:23

4:5 k 2 Sam. 7:12; (Rev. 1:4)

4:5 3 NU, M voices, and thunderings.

4:5 4 M omits the

4:6 l Ex. 38:8; Ezek. 1:22; Rev. 15:2

4:6 m Ezek. 1:5; Rev. 4:8; 5:6; 6:1, 6; 7:11; 14:3; 15:7; 19:4

4:6 5 NU, M add something like

4:7 n Ezek. 1:10; 10:14

4:8 o Is. 6:2

4:8 p Is. 6:3

4:8 q Rev. 1:8

4:8 r Rev. 1:4

4:8 6 M has holy nine times.

4:9 s Rev. 1:18

4:10 t Rev. 5:8, 14; 7:11; 11:16; 19:4

4:11 u Rev. 1:6; 5:12

4:11 v Gen. 1:1; John 1:3

4:11 w Col. 1:16

4:11 7 NU, M our Lord and God

4:11 8 NU, M existed

Revelation 5

5:1 a Ezek. 2:9, 10

5:1 b Is. 29:11; Dan. 12:4

5:2 c Rev. 4:11; 5:9

5:4 1 NU, M omit and read

5:5 d Gen. 49:9

5:5 e Heb. 7:14

5:5 f Is. 11:1, 10; Rom. 15:12; Rev. 22:16

5:5 g Rev. 3:21

5:5 h Rev. 6:1

5:5 2 NU, M omit to loose

5:6 i Is. 53:7; (John 1:29; 1 Pet. 1:19)

5:6 j Zech. 3:9; 4:10

5:6 k Rev. 1:4; 3:1; 4:5

5:6 3 NU, M I saw in the midst … a Lamb standing

5:7 l Rev. 4:2

5:8 m Rev. 4:8–10; 19:4

5:8 n Ps. 141:2; Rev. 8:3

5:9 o Rev. 14:3

5:9 p Rev. 4:11

5:9 q John 1:29

5:9 r (Heb. 9:12; 1 Pet. 1:18, 19)

5:10 s Ex. 19:6

5:10 t Is. 61:6

5:10 4 NU, M them

5:10 5 NU a kingdom

5:10 6 NU, M they

5:13 u Phil. 2:10; Rev. 5:3

5:13 v 1 Chr. 29:11; Rom. 9:5; 1 Tim. 6:16; 1 Pet. 4:11

5:13 w Rev. 4:2, 3; 6:16; 20:11

5:13 7 M adds Amen

5:14 8 NU, M omit twenty-four

5:14 9 NU, M omit Him who lives forever and ever

Revelation 6

6:1 a Is. 53:7; (John 1:29; Rev. 5:5–7, 12; 13:8)

6:1 b Rev. 4:7

6:1 1 NU, M seven seals

6:2 c Zech. 1:8; 6:3

6:2 d Ps. 45:4, 5, LXX

6:2 e Zech. 6:11; Rev. 9:7; 14:14; 19:12

6:2 f Matt. 24:5; Rev. 3:21

6:3 g Rev. 4:7

6:3 2 NU, M omit and see

6:4 h Zech. 1:8; 6:2

6:4 i Matt. 24:6, 7

6:5 j Rev. 4:7

6:5 k Zech. 6:2, 6

6:5 l Matt. 24:7

6:5 3 balances

6:6 m Rev. 7:3; 9:4

6:6 4 Gr. choinix, about 1 quart

6:6 5 About 1 day’s wage for a worker

6:7 n Rev. 4:7

6:8 o Zech. 6:3

6:8 p Jer. 14:12; 15:2; 24:10; 29:17; Ezek. 5:12, 17; 14:21; 29:5; Matt. 24:9

6:8 q Lev. 26:22

6:8 6 authority

6:9 r Rev. 8:3

6:9 s (Rev. 20:4)

6:9 t Rev. 1:2, 9

6:9 u 2 Tim. 1:8

6:10 v Ps. 13:1–6; Zech. 1:12

6:10 w Rev. 3:7

6:10 x Rev. 11:18

6:11 y Rev. 3:4, 5; 7:9

6:11 z Heb. 11:40

6:12 a Matt. 24:7; Rev. 8:5; 11:13; 16:18

6:12 b Is. 13:10; Joel 2:10, 31; 3:15; Matt. 24:29; Mark 13:24

6:12 7 NU, M omit behold

6:12 8 NU, M whole moon

6:13 c Matt. 24:29; Mark 13:25; Rev. 8:10; 9:1

6:14 d Ps. 102:26; Is. 34:4; (2 Pet. 3:10); Rev. 20:11; 21:1

6:14 e Jer. 3:23; Rev. 16:20

6:14 9 Or split apart

6:15 f Ps. 2:2–4

6:15 g Is. 2:10, 19, 21; 24:21; Rev. 19:18

6:15 10 NU, M the commanders, the rich men,

6:16 h Hos. 10:8; Luke 23:29, 30; Rev. 9:6

6:16 i Rev. 20:11

6:17 j Is. 63:4; Jer. 30:7; Joel 1:15; 2:1, 11, 31; Zeph. 1:14; Rev. 16:14

Revelation 7

7:1 a Jer. 49:36; Dan. 7:2; Zech. 6:5; Matt. 24:31

7:1 b Rev. 7:3; 8:7; 9:4

7:3 c Rev. 6:6

7:3 d Ezek. 9:4, 6; Rev. 22:4

7:4 e Rev. 9:16

7:4 f Rev. 14:1, 3

7:4 g Gen. 49:1–27

7:5 1 NU, M omit sealed in vv. 5b–8b.

7:9 h Is. 60:1–5; Rom. 11:25

7:9 i Rev. 5:9

7:9 j Rev. 3:5, 18; 4:4; 6:11

7:10 k Ps. 3:8; Is. 43:11; Jer. 3:23; Hos. 13:4; Rev. 19:1

7:10 l Rev. 5:13

7:11 m Rev. 4:6

7:11 n Rev. 4:11; 5:9, 12, 14; 11:16

7:12 o Rev. 5:13, 14

7:13 p Rev. 7:9

7:14 q Rev. 6:9

7:14 r Is. 1:18; Zech. 3:3–5; (Heb. 9:14)

7:14 2 NU, M My lord

7:15 s Is. 4:5, 6; Rev. 21:3

7:16 t Ps. 121:5; Is. 49:10

7:16 u Ps. 121:6; Rev. 21:4

7:17 v Ps. 23:1; Matt. 2:6; (John 10:11, 14)

7:17 w Is. 25:8; Matt. 5:4; Rev. 21:4

7:17 3 NU, M fountains of the waters of life

Revelation 8

8:1 a Rev. 6:1

8:2 b (Matt. 18:10); Luke 1:19

8:2 c 2 Chr. 29:25–28

8:3 d Rev. 5:8

8:3 e Ex. 30:1; Rev. 8:3

8:4 f Ps. 141:2; Luke 1:10

8:5 g Ex. 19:16; Rev. 11:19; 16:18

8:5 h Rev. 4:5

8:5 i 2 Sam. 22:8; 1 Kin. 19:11; Acts 4:31

8:7 j Ex. 9:23; Is. 28:2; Ezek. 38:22; Joel 2:30

8:7 k Rev. 16:2

8:7 l Is. 2:13; Rev. 9:4, 15–18

8:7 1 NU, M add and a third of the earth was burned up

8:8 m Jer. 51:25; Amos 7:4

8:8 n Ex. 7:17; Rev. 11:6; 16:3

8:8 o Ezek. 14:19

8:9 p Rev. 16:3

8:10 q Is. 14:12; Rev. 6:13; 9:1

8:10 r Rev. 14:7; 16:4

8:11 s Ruth 1:20

8:11 t Ex. 15:23

8:12 u Is. 13:10; Joel 2:31; Amos 8:9; Matt. 24:29; Rev. 6:12

8:12 2 had no light

8:13 v Rev. 14:6; 19:17

8:13 w Rev. 9:12; 11:14; 12:12

8:13 3 NU, M eagle

Revelation 9

9:1 a Luke 10:18; Rev. 8:10

9:1 b Luke 8:31; Rev. 9:2, 11; 17:8

9:1 1 Lit. shaft of the abyss

9:2 c Joel 2:2, 10

9:3 d Ex. 10:4; Judg. 7:12

9:4 e Rev. 6:6

9:4 f Rev. 8:7

9:4 g Ex. 12:23; Ezek. 9:4; Rev. 7:2, 3

9:5 h (Rev. 9:10; 11:7)

9:5 2 The locusts

9:6 i Job 3:21; 7:15; Is. 2:19; Jer. 8:3; Rev. 6:16

9:7 j Joel 2:4

9:7 k Nah. 3:17

9:7 l Dan. 7:8

9:8 m Joel 1:6

9:9 n Jer. 47:3; Joel 2:5–7

9:11 o Eph. 2:2

9:11 3 Lit. Destruction

9:11 4 Lit. Destroyer

9:12 p Rev. 8:13; 11:14

9:13 q Rev. 8:3

9:14 r Gen. 15:18; Deut. 1:7; Josh. 1:4; Rev. 16:12

9:15 s Rev. 8:7–9; 9:18

9:16 t Ps. 68:17; Dan. 7:10

9:16 u Ezek. 38:4

9:16 v Rev. 7:4

9:17 w 1 Chr. 12:8; Is. 5:28, 29

9:19 x Is. 9:15

9:19 5 NU, M the power of the horses

9:20 y Deut. 31:29

9:20 z Lev. 17:7; Deut. 32:17; Ps. 106:37; 1 Cor. 10:20

9:20 a Ps. 115:4–7; 135:15–17; Dan. 5:23

9:21 b Rev. 21:8; 22:15

9:21 6 NU, M drugs

Revelation 10

10:1 a Ezek. 1:26–28; Rev. 4:3

10:1 b Matt. 17:2; Rev. 1:16

10:1 c Rev. 1:15

10:2 d Ps. 95:5; Matt. 28:18

10:3 e Ps. 29:3–9; Rev. 4:5; 8:5

10:4 f Dan. 8:26; 12:4, 9; Rev. 22:10

10:4 1 NU, M sounded,

10:4 2 NU, M omit to me

10:5 g Ex. 6:8; Deut. 32:40; Dan. 12:7

10:5 3 NU, M right hand

10:6 h Gen. 1:1; Ex. 20:11; Neh. 9:6; Rev. 4:11

10:6 i Dan. 12:7; Rev. 16:17

10:7 j Rev. 11:15

10:9 k Jer. 15:16; Ezek. 2:8; 3:1–3

10:10 l Ezek. 3:3

10:10 m Ezek. 2:10

10:11 4 NU, M they

Revelation 11

11:1 a Ezek. 40:3—42:20; Zech. 2:1; Rev. 21:15

11:1 b Num. 23:18

11:1 1 NU, M omit And the angel stood

11:2 c Ezek. 40:17, 20

11:2 d Ps. 79:1; Luke 21:24

11:2 e Dan. 8:10

11:2 f Dan. 7:25; 12:7; Rev. 12:6; 13:5

11:3 g Deut. 17:6; Rev. 20:4

11:3 h Rev. 19:10

11:3 i Rev. 12:6

11:4 j Ps. 52:8; Jer. 11:16; Zech. 4:2, 3, 11, 14

11:4 2 NU, M Lord

11:5 k 2 Kin. 1:10–12; Jer. 1:10; 5:14; Ezek. 43:3; Hos. 6:5; Rev. 9:17

11:5 l Num. 16:29

11:6 m 1 Kin. 17:1; Luke 4:25; (James 5:16, 17)

11:7 n Luke 13:32

11:7 o Rev. 13:1, 11; 17:8

11:7 p Rev. 9:1, 2

11:7 q Dan. 7:21; Rev. 13:7

11:8 r Rev. 14:8

11:8 s Heb. 13:12

11:8 3 NU, M their

11:9 t Rev. 17:15

11:9 u 1 Kin. 13:22; Ps. 79:2, 3

11:9 4 NU, M see … and will not allow

11:10 v Rev. 12:12

11:10 w Neh. 8:10, 12; Esth. 9:19, 22

11:10 x Rev. 16:10

11:11 y Rev. 11:9

11:11 z Ezek. 37:5, 9, 10

11:12 a Is. 14:13

11:12 b Is. 60:8; Acts 1:9

11:12 c 2 Kin. 2:11, 12

11:12 5 M I

11:13 d Rev. 6:12; 8:5; 11:19; 16:18

11:13 e Rev. 16:19

11:13 f Josh. 7:19; John 9:24; Rev. 14:7; 16:9; 19:7

11:14 g Rev. 8:13; 9:12

11:15 h Rev. 8:2; 10:7

11:15 i Is. 27:13

11:15 j Rev. 12:10

11:15 k Ex. 15:18; Dan. 2:44; 7:14, 27; Luke 1:33

11:15 6 NU, M kingdom … has become the kingdom

11:16 l Matt. 19:28; Rev. 4:4

11:16 m Rev. 4:11; 5:9, 12, 14; 7:11

11:17 n Rev. 16:5

11:17 o Rev. 19:6

11:17 7 NU, M omit and who is to come

11:18 p Ps. 2:1

11:18 q Dan. 7:10; (Rev. 20:12, 13)

11:18 8 anger

11:19 r Rev. 4:1; 15:5, 8

11:19 s Rev. 8:5

11:19 t Rev. 16:21

11:19 9 M the covenant of the Lord

Revelation 12

12:2 a Is. 26:17; 66:6–9; Mic. 4:9; Gal. 4:19

12:3 b Rev. 13:1; 17:3, 7, 9

12:4 c Rev. 9:10, 19

12:4 d Rev. 8:7, 12

12:4 e Dan. 8:10

12:4 f Rev. 12:2

12:4 g Ex. 1:16; Matt. 2:16

12:5 h Ps. 2:9; Is. 7:14; 9:6; Rev. 2:27; 19:15

12:5 i Luke 24:51; Acts 1:9–11

12:6 j Rev. 12:4, 14

12:6 k Rev. 11:3; 13:5

12:7 l Dan. 10:13, 21; 12:1; Jude 9

12:7 m Rev. 20:2

12:8 1 were not strong enough

12:8 2 M him

12:9 n Luke 10:18; John 12:31

12:9 o Gen. 3:1, 4; 2 Cor. 11:3; Rev. 12:15; 20:2

12:9 p Rev. 20:3

12:9 q Rev. 9:1

12:10 r Rev. 11:15

12:10 s Job 1:9, 11; 2:5; Zech. 3:1

12:11 t Rom. 16:20

12:11 u Luke 14:26; (Rev. 2:10)

12:12 v Ps. 96:11; Is. 44:23; Rev. 18:20

12:12 w Rev. 8:13

12:12 x Rev. 10:6

12:13 y Rev. 12:5

12:14 z Ex. 19:4; Deut. 32:11; Is. 40:31

12:14 a Rev. 12:6

12:14 b Rev. 17:3

12:14 c Dan. 7:25; 12:7

12:15 d Is. 59:19

12:17 3 NU, M omit Christ

Revelation 13

13:1 a Dan. 7:2, 7

13:1 b Rev. 12:3

13:1 c Dan. 7:8; 11:36; Rev. 17:3

13:1 1 NU he

13:1 2 NU, M ten horns and seven heads

13:2 d Rev. 12:3, 9; 13:4, 12

13:3 e Rev. 13:12, 14

13:3 f Rev. 17:8

13:4 g Ex. 15:11; Is. 46:5; Rev. 18:18

13:5 h Dan. 7:8, 11, 20, 25; 11:36; 2 Thess. 2:3

13:5 i Rev. 11:2

13:5 3 M make war

13:6 j (John 1:14; Col. 2:9)

13:7 k Dan. 7:21; Rev. 11:7

13:7 l Rev. 11:18

13:7 4 NU, M add and people

13:8 m Ex. 32:32; (Rev. 20:12–15)

13:8 n Matt. 25:34; Rev. 17:8

13:9 o Rev. 2:7

13:10 p Is. 33:1; Jer. 15:2; 43:11

13:10 q Gen. 9:6; Matt. 26:52; Rev. 11:18

13:10 r Heb. 6:12; Rev. 14:12

13:10 5 perseverance

13:11 s Rev. 11:7

13:12 t Rev. 13:3, 4

13:13 u Deut. 13:1; Matt. 24:24; 2 Thess. 2:9; Rev. 16:14

13:13 v 1 Kin. 18:38; 2 Kin. 1:10; Luke 9:54; Rev. 11:5; 20:9

13:14 w Rev. 12:9

13:14 x 2 Thess. 2:9

13:14 y 2 Kin. 20:7

13:14 6 M my own people

13:15 z Rev. 16:2

13:16 a Gal. 6:17; Rev. 7:3; 14:9; 20:4

13:17 b Rev. 14:9–11

13:17 c Rev. 15:2

13:17 7 NU, M the mark, the name

13:18 d Rev. 17:9

13:18 e (1 Cor. 2:14)

13:18 f Rev. 15:2

13:18 g Rev. 21:17

Revelation 14

14:1 a Rev. 5:6

14:1 b Rev. 7:4; 14:3

14:1 c Ezek. 9:4; Rev. 7:3; 22:4

14:1 1 NU, M the

14:1 2 NU, M add His name and

14:2 d Rev. 1:15; 19:6

14:2 e Rev. 5:8

14:3 f Rev. 5:9

14:4 g (Matt. 19:12; 2 Cor. 11:2; Eph. 5:27)

14:4 h Rev. 3:4; 7:17

14:4 i Rev. 5:9

14:4 j Heb. 12:23; James 1:18

14:4 3 M adds by Jesus

14:5 k Ps. 32:2; Zeph. 3:13; Mal. 2:6; John 1:47; 1 Pet. 2:22

14:5 l Eph. 5:27

14:5 4 NU, M falsehood

14:5 5 NU, M omit the rest of v. 5.

14:6 m Rev. 8:13

14:6 n Eph. 3:9

14:6 o Rev. 13:7

14:7 p Rev. 11:18

14:7 q Neh. 9:6

14:8 r Is. 21:9; Jer. 51:8; Rev. 18:2

14:8 s Jer. 51:7; Rev. 17:2

14:8 6 NU Babylon the great is fallen, is fallen, which has made; M Babylon the great is fallen. She has made

14:9 t Rev. 13:14, 15; 14:11

14:9 u Rev. 13:16

14:10 v Ps. 75:8

14:10 w Rev. 18:6

14:10 x Rev. 16:19

14:10 y Rev. 20:10

14:10 z Gen. 19:24; Ezek. 38:22; 2 Thess. 1:7; Rev. 19:20

14:11 a Is. 34:8–10; Rev. 18:9, 18; 19:3

14:12 b Rev. 13:10

14:12 c Rev. 12:17

14:12 7 steadfastness, perseverance

14:12 8 NU, M omit here are those

14:13 d Eccl. 4:1, 2

14:13 e 1 Cor. 15:18; (1 Thess. 4:16)

14:13 f 2 Thess. 1:7; Heb. 4:9, 10; Rev. 6:11

14:13 g (1 Cor. 3:11–15; 15:58)

14:13 9 NU, M omit to me

14:15 h Rev. 16:17

14:15 i Joel 3:13; Mark 4:29; Rev. 14:18

14:15 j Jer. 51:33; (Matt. 13:39–41)

14:15 10 NU, M omit for You

14:18 k Rev. 16:8

14:18 l Joel 3:13; Mark 4:29; Rev. 14:15

14:19 m Is. 63:2; Rev. 19:15

14:20 n Is. 63:3; Lam. 1:15; Rev. 19:15

14:20 o Heb. 13:12; Rev. 11:8

14:20 p Is. 34:3

14:20 11 Lit. stadia, about 184 miles in all

Revelation 15

15:1 a Rev. 12:1, 3

15:1 b Rev. 21:9

15:1 c Rev. 14:10

15:2 d Rev. 4:6

15:2 e (Matt. 3:11)

15:2 f Rev. 13:14, 15

15:2 g Rev. 13:17

15:2 h Rev. 5:8

15:2 1 NU, M omit over his mark

15:3 i Ex. 15:1–21

15:3 j Rev. 15:3

15:3 k Deut. 32:3, 4; Ps. 92:5; Rom. 11:33

15:3 l Ps. 145:17; Rev. 16:7

15:3 2 NU, M nations

15:4 m Ex. 15:14

15:4 n Lev. 11:44; 1 Pet. 1:16; Rev. 4:8

15:4 o Ps. 86:9; Is. 66:23

15:5 p Ex. 38:21; Num. 1:50; Heb. 8:5; Rev. 13:6

15:5 3 NU, M omit behold

15:5 4 sanctuary, the inner shrine

15:6 q Ex. 28:6

15:6 5 sanctuary, the inner shrine

15:7 r Rev. 4:6

15:7 s 1 Thess. 1:9

15:8 t Ex. 19:18; 40:34; Lev. 16:2; 1 Kin. 8:10; 2 Chr. 5:13; Is. 6:4

15:8 u 2 Thess. 1:9

Revelation 16

16:1 a Rev. 15:1

16:1 b Rev. 14:10

16:1 1 NU, M seven bowls

16:2 c Rev. 8:7

16:2 d Ex. 9:9–11; Deut. 28:35; Rev. 16:11

16:2 e Rev. 13:15–17; 14:9

16:2 f Rev. 13:14

16:2 2 severe and malignant, lit. bad and evil

16:3 g Rev. 8:8; 11:6

16:3 h Ex. 7:17–21

16:3 i Rev. 8:9

16:4 j Rev. 8:10

16:4 k Ex. 7:17–20; Ps. 78:44; Rev. 11:6

16:5 l Rev. 15:3, 4

16:5 m Rev. 1:4, 8

16:5 3 NU, M omit O Lord

16:5 4 NU, M was, the Holy One

16:6 n Matt. 23:34

16:6 o Rev. 11:18

16:6 p Is. 49:26; Luke 11:49–51

16:6 5 NU, M omit For

16:7 q Rev. 15:3

16:7 r Rev. 13:10; 19:2

16:7 6 NU, M omit another from

16:8 s Rev. 8:12

16:8 t Rev. 9:17, 18

16:9 u Rev. 16:11

16:9 v Dan. 5:22

16:9 w Rev. 11:13

16:10 x Rev. 13:2

16:10 y Ex. 10:21; Is. 8:22; Rev. 8:12; 9:2

16:10 z Rev. 11:10

16:12 a Rev. 9:14

16:12 b Jer. 50:38

16:12 c Is. 41:2, 25; 46:11

16:13 d 1 John 4:1

16:13 e Rev. 12:3, 9

16:13 f Rev. 13:11, 14; 19:20; 20:10

16:14 g 2 Thess. 2:9

16:14 h Luke 2:1

16:14 i 1 Kin. 22:21–23; Rev. 17:14; 19:19; 20:8

16:14 7 NU, M omit of the earth and

16:15 j Matt. 24:43; Luke 12:39; Rev. 3:3, 11

16:15 k 2 Cor. 5:3

16:16 l Rev. 19:19

16:16 8 Lit. Mount Megiddo; M Megiddo

16:17 m Rev. 10:6; 21:6

16:18 n Rev. 4:5

16:18 o Rev. 11:13

16:18 p Dan. 12:1; Matt. 24:21

16:19 q Rev. 14:8

16:19 r Rev. 17:5, 18

16:19 s Rev. 14:8; 18:5

16:19 t Is. 51:17; Rev. 14:10

16:20 u Rev. 6:14; 20:11

Revelation 17

17:1 a Rev. 1:1; 21:9

17:1 b Rev. 16:19

17:1 c Is. 1:21; Jer. 2:20; Nah. 3:4; Rev. 17:5, 15; 19:2

17:1 d Jer. 51:13; Rev. 17:15

17:1 1 NU, M omit to me

17:2 e Rev. 2:22; 18:3, 9

17:2 f Jer. 51:7; Rev. 14:8

17:3 g Rev. 12:6, 14; 21:10

17:3 h Rev. 12:3

17:3 i Rev. 13:1

17:4 j Ezek. 28:13; Rev. 18:12, 16

17:4 k Dan. 11:38

17:4 l Jer. 51:7; Rev. 18:6

17:4 m Rev. 14:8

17:4 2 M the fornication of the earth

17:5 n 2 Thess. 2:7; Rev. 1:20; 17:7

17:6 o Rev. 18:24

17:6 p Rev. 13:15

17:6 q Rev. 6:9, 10

17:7 3 hidden truth

17:8 r Rev. 11:7

17:8 s Rev. 13:10; 17:11

17:8 t Rev. 3:10

17:8 u Rev. 13:3

17:8 v Matt. 25:34; Rev. 13:8

17:8 4 destruction

17:8 5 NU, M shall be present

17:9 w Rev. 13:18

17:9 x Rev. 13:1

17:10 y Rev. 13:5

17:11 z Rev. 13:3, 12, 14; 17:8

17:11 6 destruction

17:12 a Dan. 7:20

17:14 b Rev. 16:14; 19:19

17:14 c Rev. 19:20

17:14 d Deut. 10:17; 1 Tim. 6:15; Rev. 19:16

17:14 e Jer. 50:44

17:15 f Is. 8:7; Jer. 47:2; Rev. 17:1

17:15 g Rev. 13:7

17:16 h Jer. 50:41

17:16 i Rev. 18:17, 19

17:16 j Ezek. 16:37, 39

17:16 k Rev. 18:8

17:16 7 NU, M saw, and the beast

17:17 l 2 Thess. 2:11

17:17 m Rev. 10:7

17:18 n Rev. 11:8; 16:19

17:18 o Rev. 12:4

Revelation 18

18:1 a Rev. 17:1, 7

18:1 b Ezek. 43:2

18:2 c Is. 13:19; 21:9; Jer. 51:8; Rev. 14:8

18:2 d Is. 13:21; 34:11, 13–15; Jer. 50:39; 51:37; Zeph. 2:14

18:2 e Is. 14:23

18:2 1 NU, M omit mightily

18:3 f Jer. 51:7; Rev. 14:8

18:3 g Is. 47:15

18:3 2 Lit. strengths

18:4 h Is. 48:20

18:5 i Gen. 18:20

18:5 j Rev. 16:19

18:5 3 NU, M have been heaped up

18:6 k Ps. 137:8; Jer. 50:15, 29

18:6 l Rev. 14:10

18:6 m Rev. 16:19

18:6 4 NU, M omit to you

18:7 n Ezek. 28:2–8

18:7 o Is. 47:7, 8; Zeph. 2:15

18:7 5 sensually

18:8 p Is. 47:9; Jer. 50:31; Rev. 18:10

18:8 q Rev. 17:16

18:8 r Jer. 50:34; Heb. 10:31; Rev. 11:17

18:8 6 NU, M has judged

18:9 s Ezek. 26:16; 27:35

18:9 t Jer. 50:46; Rev. 17:2; 18:3

18:9 u Rev. 19:3

18:10 v Is. 21:9

18:10 w Rev. 18:17, 19

18:11 x Ezek. 27:27–34

18:12 y Ezek. 27:12–22; Rev. 17:4

18:13 z 1 Chr. 5:21; Ezek. 27:13

18:14 7 NU, M been lost to you

18:16 a Rev. 17:18

18:16 b Rev. 17:4

18:17 c Rev. 18:10

18:17 d Is. 23:14

18:17 8 have been laid waste

18:18 e Ezek. 27:30

18:18 f Rev. 13:4

18:19 g Josh. 7:6; Job 2:12; Lam. 2:10; Ezek. 27:30

18:19 h Rev. 18:8

18:19 9 have been laid waste

18:20 i Is. 44:23; 49:13; Jer. 51:48; Rev. 12:12

18:20 j Luke 11:49; Rev. 19:2

18:20 10 NU, M saints and apostles

18:21 k Jer. 51:63, 64

18:21 l Rev. 12:8; 16:20

18:22 m Eccl. 12:4; Jer. 7:34; 16:9; 25:10; Rev. 14:1–3

18:23 n Jer. 25:10

18:23 o Jer. 7:34; 16:9

18:23 p Is. 23:8; Rev. 6:15; 18:3

18:23 q 2 Kin. 9:22

18:24 r Rev. 16:6; 17:6

18:24 s Jer. 51:49

Revelation 19

19:1 a Jer. 51:48; Rev. 11:15; 19:6

19:1 b Rev. 4:11

19:1 1 NU, M add something like

19:1 2 NU, M omit the Lord

19:2 c Rev. 15:3; 16:7

19:2 d Deut. 32:43; 2 Kin. 9:7; Luke 18:7, 8; Rev. 6:10

19:3 e Is. 34:10; Rev. 14:11

19:4 f Rev. 4:4, 6, 10

19:4 g 1 Chr. 16:36

19:5 h Ps. 134:1

19:5 i Rev. 11:18

19:5 3 NU, M omit both

19:6 j Ezek. 1:24; Rev. 1:15; 14:2

19:6 k Rev. 11:15

19:6 4 NU, M our

19:7 l (Matt. 22:2; 25:10); Luke 12:36; John 3:29; (2 Cor. 11:2); Eph. 5:23, 32; Rev. 19:9

19:8 m Ps. 45:13; Ezek. 16:10

19:8 n Ps. 132:9

19:9 o Matt. 22:2; Luke 14:15

19:9 p Rev. 22:6

19:10 q Rev. 22:8

19:10 r Acts 10:26; Rev. 22:9

19:10 s (Heb. 1:14)

19:10 t 1 John 5:10

19:10 u Luke 24:27; John 5:39

19:11 v Rev. 15:5

19:11 w Ps. 45:3, 4; Rev. 6:2; 19:19, 21

19:11 x Rev. 3:7, 14

19:11 y Ps. 96:13; Is. 11:4

19:12 z Dan. 10:6; Rev. 1:14

19:12 a Rev. 2:17; 19:16

19:12 5 M adds names written, and

19:13 b Is. 63:2, 3

19:13 c (John 1:1, 14)

19:14 d Rev. 14:20

19:14 e Matt. 28:3

19:14 6 NU, M pure white linen

19:15 f Is. 11:4; 2 Thess. 2:8; Rev. 1:16

19:15 g Ps. 2:8, 9

19:15 h Is. 63:3–6; Rev. 14:20

19:15 7 M sharp two-edged

19:16 i Rev. 2:17; 19:12

19:16 j Dan. 2:47

19:17 k 1 Sam. 17:44; Jer. 12:9; Ezek. 39:17

19:17 8 NU, M great supper of God

19:18 l Ezek. 39:18–20

19:18 9 NU, M both free

19:19 m Rev. 16:13–16

19:20 n Rev. 16:13

19:20 o Rev. 13:8, 12, 13

19:20 p Is. 30:33; Dan. 7:11

19:20 q Rev. 14:10

19:21 r Rev. 19:15

19:21 s Rev. 19:17, 18

19:21 t Rev. 17:16

Revelation 20

20:1 a Rev. 1:18; 9:1

20:2 b Is. 24:22; 2 Pet. 2:4; Jude 6

20:3 c Dan. 6:17; Matt. 27:66

20:3 d Rev. 12:9; 20:8, 10

20:4 e Dan. 7:9; Matt. 19:28; Luke 22:30

20:4 f Dan. 7:22; (1 Cor. 6:2, 3)

20:4 g Rev. 6:9

20:4 h Rev. 13:12

20:4 i Rev. 13:15

20:4 j John 14:19

20:4 k Rom. 8:17; 2 Tim. 2:12

20:4 1 M the

20:6 l (Rev. 2:11; 20:14)

20:6 m Is. 61:6; 1 Pet. 2:9; Rev. 1:6

20:6 n Rev. 20:4

20:8 o Rev. 12:9; 20:3, 10

20:8 p Ezek. 38:2; 39:1, 6

20:8 q Rev. 16:14

20:9 r Is. 8:8; Ezek. 38:9, 16

20:10 s Rev. 19:20; 20:14, 15

20:10 t Rev. 14:10

20:10 2 NU, M where also

20:11 u 2 Pet. 3:7; Rev. 21:1

20:11 v Dan. 2:35; Rev. 12:8

20:12 w Rev. 19:5

20:12 x Dan. 7:10

20:12 y Ps. 69:28; Dan. 12:1; Phil. 4:3; Rev. 3:5

20:12 z Jer. 17:10; Matt. 16:27; Rom. 2:6; Rev. 2:23; 20:12

20:12 3 NU, M the throne

20:13 a 1 Cor. 15:26; Rev. 1:18; 6:8; 21:4

20:13 b Matt. 16:27; Rev. 2:23; 20:12

20:14 c 1 Cor. 15:26; Rev. 1:18; 6:8; 21:4

20:14 d Rev. 21:8

20:14 4 NU, M death, the lake of fire.

20:15 e Rev. 19:20

Revelation 21

21:1 a Is. 65:17; 66:22; (2 Pet. 3:13)

21:1 b (2 Pet. 3:10); Rev. 20:11

21:2 c Is. 52:1; (Gal. 4:26); Heb. 11:10

21:2 d Is. 54:5; 2 Cor. 11:2

21:2 1 NU, M omit John

21:3 e Lev. 26:11; Ezek. 43:7; 2 Cor. 6:16

21:4 f Is. 25:8; Rev. 7:17

21:4 g 1 Cor. 15:26; Rev. 20:14

21:4 h Is. 35:10; 51:11; 65:19

21:5 i Rev. 4:2, 9; 20:11

21:5 j Is. 43:19; 2 Cor. 5:17

21:5 k Rev. 19:9; 22:6

21:5 2 NU, M omit to me

21:6 l Rev. 10:6; 16:17

21:6 m Rev. 1:8; 22:13

21:6 n Is. 12:3; 55:1; John 4:10; Rev. 7:17; 22:17

21:6 3 M omits It is done

21:7 o Zech. 8:8; Heb. 8:10

21:7 4 M I shall give him these things

21:8 p 1 Cor. 6:9; Gal. 5:19; Eph. 5:5; 1 Tim. 1:9; (Heb. 12:14)

21:8 q Rev. 20:14

21:8 5 M adds and sinners,

21:9 r Rev. 15:1

21:9 s Rev. 19:7; 21:2

21:9 6 NU, M omit to me

21:9 7 M woman, the Lamb’s bride

21:10 t Rev. 1:10

21:10 u Ezek. 48

21:10 8 NU, M omit great

21:10 9 NU, M holy city, Jerusalem

21:11 v Is. 60:1; Ezek. 43:2; Rev. 15:8; 21:23; 22:5

21:12 w Ezek. 48:31–34

21:13 x Ezek. 48:31–34

21:14 y Matt. 16:18; Luke 22:29, 30; Gal. 2:9; Eph. 2:20

21:14 10 NU, M twelve names

21:15 z Ezek. 40:3; Zech. 2:1; Rev. 11:1

21:16 11 Lit. stadia, about 1,380 miles in all

21:19 a Ex. 28:17–20; Is. 54:11; Ezek. 28:13

21:21 b Matt. 13:45, 46

21:21 c Rev. 22:2

21:22 d Matt. 24:2; John 4:21, 23

21:23 e Is. 24:23; 60:19, 20; Rev. 21:25; 22:5

21:23 12 NU, M omit in it

21:23 13 M very glory

21:24 f Is. 60:3, 5; 66:12

21:24 14 NU, M omit of those who are saved

21:24 15 M of the nations to Him

21:25 g Is. 60:11

21:25 h Is. 60:20; Zech. 14:7

21:26 i Rev. 21:24

21:26 16 M adds that they may enter in.

21:27 j Is. 35:8; Joel 3:17

21:27 k Phil. 4:3

21:27 17 NU, M profane, nor one who causes

Revelation 22

22:1 a Ps. 46:4; Ezek. 47:1; (Zech. 14:8)

22:1 1 NU, M omit pure

22:2 b Ezek. 47:12

22:2 c Gen. 2:9; (Rev. 2:7; 22:14, 19)

22:2 d Rev. 21:24

22:3 e Zech. 14:11

22:3 f Ezek. 48:35

22:3 g Rev. 7:15

22:4 h (Ps. 17:15; 42:2; Matt. 5:8; 1 Cor. 13:12; 1 John 3:2)

22:4 i Rev. 14:1

22:5 j Is. 60:19; Rev. 21:23

22:5 k Rev. 7:15

22:5 l Ps. 36:9

22:5 m Dan. 7:18, 27; Matt. 19:28; (Rom. 5:17); 2 Tim. 2:12; Rev. 20:4

22:6 n Rev. 19:9

22:6 o Rev. 1:1

22:6 p Heb. 10:37

22:6 2 NU, M spirits of the prophets

22:7 q (Rev. 3:11)

22:7 r Rev. 1:3

22:8 s Rev. 19:10

22:8 3 NU, M am the one who heard and saw

22:9 t Rev. 19:10

22:9 4 NU, M omit For

22:10 u Dan. 8:26; Rev. 10:4

22:10 v Rev. 1:3

22:11 5 NU, M do right

22:12 w Is. 40:10; 62:11

22:12 x Rev. 20:12

22:13 y Is. 41:4

22:13 6 NU, M First and the Last, the Beginning and the End.

22:14 z Dan. 12:12; (1 John 3:24)

22:14 a (Prov. 11:30); Rev. 2:7

22:14 b Rev. 21:27

22:14 7 NU wash their robes,

22:15 c Matt. 8:12; 1 Cor. 6:9; Gal. 5:19; Col. 3:6; Rev. 21:8

22:15 d Deut. 23:18; Matt. 7:6; Phil. 3:2

22:15 8 NU, M omit But

22:16 e Rev. 1:1

22:16 f 2 Sam. 7:12; Is. 9:7; Jer. 23:5; Rev. 5:5

22:16 g Num. 24:17; Luke 1:78; 2 Pet. 1:19

22:17 h (Rev. 21:2, 9)

22:17 i Is. 55:1; Rev. 21:6

22:18 j Deut. 4:2; 12:32; Prov. 30:6

22:18 9 NU, M omit For

22:18 10 M may God add

22:19 k Ex. 32:33

22:19 11 M may God take away

22:19 12 NU, M tree of life

22:21 13 NU with all; M with all the saints

Appendices

The Character of Genuine Saving Faith

2 Corinthians 13:5

I. EVIDENCES THAT NEITHER PROVE NOR DISPROVE ONE’S FAITH

A. Visible Morality: Matt. 19:16-21; 23:27.

B. Intellectual Knowledge: Rom. 1:21; 2:17ff.

C. Religious Involvement: Matt. 25: 1-10

D. Active Ministry: Matt. 7:21-24

E. Conviction of Sin: Acts 24:25

F. Assurance: Matt. 23

G. Time of Decision: Luke 8:13, 14

II. THE FRUIT/ PROOFS OF AUTHENTIC/TRUE CHRISTIANITY:

A. Love for God: Pss. 42:1ff; 73:25; Luke 10:27; Rom. 8:7

B. Repentance from Sin: Ps. 32:5; Prov. 28:13; Rom. 7:14ff; 2 Cor. 7:10; 1 John 1:8-10

C. Genuine Humility: Ps. 51:17; Matt. 5:1-12; James 4:6, 9ff.

D. Devotion to God’s Glory: Pss. 105:3; 115:1; Is. 43:7, 48:10ff.; Jer. 9:23, 24; 1 Cor. 10:31.

E. Continual Prayer: Luke 18:1; Eph. 6:18ff.; Phil. 4:6ff.; 1 Tim. 2:1-4; James 5:16-18

F. Selfless Love: 1 John 2:9ff, 3:14; 4:7ff.

G. Separation from the World: 1 Cor. 2:12; James 4:4ff.; 1 John 2:15-17, 5:5

H. Spiritual Growth: Luke 8:15; John 15:1-6; Eph. 4:12-16

I. Obedient Living: Matt. 7:21; John 15:14ff.; Rom. 16:26; 1 Pet. 1:2, 22; 1 John 2:3-5

J. Hunger for God’s Word: 1 Pet. 2:1-3

K. Transformation of Life: 2 Cor. 5:17

If List I is true of a person and List II is false, there is cause to question the validity of one’s profession of faith. Yet if List II is true, then the top list will be also.

III. THE CONDUCT OF THE GOSPEL:

A. Proclaim it: Matt. 4:23

B. Defend it: Jude 3

C. Demonstrate it: Phil. 1:27

D. Share it: Phil. 1:5

E. Suffer for it: 2 Tim. 1:8

F. Don’t hinder it: 1 Cor. 9:12

G. Be not ashamed: Rom. 1:16

H. Preach it: 1 Cor. 9:16

I. Be empowered: 1 Thess. 1:5

J. Guard it: Gal. 1:6-8

Read Through The Bible In a Year

January • February • March • April • May • June

July • August • September • October • November • December

JANUARY

Date: 1

Morning: MATT. 1

Evening: GEN. 1, 2, 3

Date: 2

Morning: MATT. 2

Evening: GEN. 4, 5, 6

Date: 3

Morning: MATT. 3

Evening: GEN. 7, 8, 9

Date: 4

Morning: MATT. 4

Evening: GEN. 10, 11, 12

Date: 5

Morning: MATT. 5:1-26

Evening: GEN. 13, 14, 15

Date: 6

Morning: MATT. 5:27-48

Evening: GEN. 16, 17

Date: 7

Morning: MATT. 6:1-18

Evening: GEN. 18, 19

Date: 8

Morning: MATT. 6:19-34

Evening: GEN. 20, 21, 22

Date: 9

Morning: MATT. 7

Evening: GEN. 23, 24

Date: 10

Morning: MATT. 8:1-17

Evening: GEN. 25, 26

Date: 11

Morning: MATT. 8:18-34

Evening: GEN. 27, 28

Date: 12

Morning: MATT. 9:1-17

Evening: GEN. 29, 30

Date: 13

Morning: MATT. 9:18-38

Evening: GEN. 31, 32

Date: 14

Morning: MATT. 10:1-20

Evening: GEN. 33, 34, 35

Date: 15

Morning: MATT. 10:21-42

Evening: GEN. 36, 37, 38

Date: 16

Morning: MATT. 11

Evening: GEN. 39, 40

Date: 17

Morning: MATT. 12:1-23

Evening: GEN. 41, 42

Date: 18

Morning: MATT. 12:24-50

Evening: GEN. 43, 44, 45

Date: 19

Morning: MATT. 13:1-30

Evening: GEN. 46, 47, 48

Date: 20

Morning: MATT. 13:31-58

Evening: GEN. 49, 50

Date: 21

Morning: MATT. 14:1-21

Evening: EX. 1, 2, 3

Date: 22

Morning: MATT. 14:22-36

Evening: EX. 4, 5, 6

Date: 23

Morning: MATT. 15:1-20

Evening: EX. 7, 8

Date: 24

Morning: MATT. 15:21-39

Evening: EX. 9, 10, 11

Date: 25

Morning: MATT. 16

Evening: EX. 12, 13

Date: 26

Morning: MATT. 17

Evening: EX. 14, 15

Date: 27

Morning: MATT. 18:1-20

Evening: EX. 16, 17, 18

Date: 28

Morning: MATT. 18:21-35

Evening: EX. 19, 20

Date: 29

Morning: MATT. 19

Evening: EX. 21, 22

Date: 30

Morning: MATT. 20:1-16

Evening: EX. 23, 24

Date: 31

Morning: MATT. 20:17-34

Evening: EX. 25, 26

FEBRUARY

Date: 1

Morning: MATT. 21:1-22

Evening: EX. 27, 28

Date: 2

Morning: MATT. 21:23-46

Evening: EX. 29, 30

Date: 3

Morning: MATT. 22:1-22

Evening: EX. 31, 32, 33

Date: 4

Morning: MATT. 22:23-46

Evening: EX. 34, 35

Date: 5

Morning: MATT. 23:1-22

Evening: EX. 36, 37, 38

Date: 6

Morning: MATT. 23:23-39

Evening: EX. 39, 40

Date: 7

Morning: MATT. 24:1-28

Evening: LEV. 1, 2, 3

Date: 8

Morning: MATT. 24:29-51

Evening: LEV. 4, 5

Date: 9

Morning: MATT. 25:1-30

Evening: LEV. 6, 7

Date: 10

Morning: MATT. 25:31-46

Evening: LEV. 8, 9, 10

Date: 11

Morning: MATT. 26:1-25

Evening: LEV. 11, 12

Date: 12

Morning: MATT. 26:26-50

Evening: LEV. 13

Date: 13

Morning: MATT. 26:51-75

Evening: LEV. 14

Date: 14

Morning: MATT. 27:1-26

Evening: LEV. 15, 16

Date: 15

Morning: MATT. 27:27-50

Evening: LEV. 17, 18

Date: 16

Morning: MATT. 27:51-66

Evening: LEV. 19, 20

Date: 17

Morning: MATT. 28

Evening: LEV. 21, 22

Date: 18

Morning: MARK 1:1-22

Evening: LEV. 23, 24

Date: 19

Morning: MARK 1:23-45

Evening: LEV. 25

Date: 20

Morning: MARK 2

Evening: LEV. 26, 27

Date: 21

Morning: MARK 3:1-19

Evening: NUM. 1, 2

Date: 22

Morning: MARK 3:20-35

Evening: NUM. 3, 4

Date: 23

Morning: MARK 4:1-20

Evening: NUM. 5, 6

Date: 24

Morning: MARK 4:21-41

Evening: NUM. 7, 8

Date: 25

Morning: MARK 5:1-20

Evening: NUM. 9, 10, 11

Date: 26

Morning: MARK 5:21-43

Evening: NUM. 12, 13, 14

Date: 27

Morning: MARK 6:1-29

Evening: NUM. 15, 16

Date: 28

Morning: MARK 6:30-56

Evening: NUM. 17, 18, 19

Date: 29

Morning: MARK 7:1-13

Evening: NUM. 20, 21, 22

MARCH

Date: 1

Morning: MARK 7:14-37

Evening: NUM. 23, 24, 25

Date: 2

Morning: MARK 8:1-21

Evening: NUM. 26, 27

Date: 3

Morning: MARK 8:22-38

Evening: NUM. 28, 29, 30

Date: 4

Morning: MARK 9:1-29

Evening: NUM. 31, 32, 33

Date: 5

Morning: MARK 9:30-50

Evening: NUM. 34, 35, 36

Date: 6

Morning: MARK 10:1-31

Evening: DEUT. 1, 2

Date: 7

Morning: MARK 10:32-52

Evening: DEUT. 3, 4

Date: 8

Morning: MARK 11:1-18

Evening: DEUT. 5, 6, 7

Date: 9

Morning: MARK 11:19-33

Evening: DEUT. 8, 9, 10

Date: 10

Morning: MARK 12:1-27

Evening: DEUT. 11, 12, 13

Date: 11

Morning: MARK 12:28-44

Evening: DEUT. 14, 15, 16

Date: 12

Morning: MARK 13:1-20

Evening: DEUT. 17, 18, 19

Date: 13

Morning: MARK 13:21-37

Evening: DEUT. 20, 21, 22

Date: 14

Morning: MARK 14:1-26

Evening: DEUT. 23, 24, 25

Date: 15

Morning: MARK 14:27-53

Evening: DEUT. 26, 27

Date: 16

Morning: MARK 14:54-72

Evening: DEUT. 28, 29

Date: 17

Morning: MARK 15:1-25

Evening: DEUT. 30, 31

Date: 18

Morning: MARK 15:26-47

Evening: DEUT. 32, 33, 34

Date: 19

Morning: MARK 16

Evening: JOSH. 1, 2, 3

Date: 20

Morning: LUKE 1:1-20

Evening: JOSH. 4, 5, 6

Date: 21

Morning: LUKE 1:21-38

Evening: JOSH. 7, 8, 9

Date: 22

Morning: LUKE 1:39-56

Evening: JOSH. 10, 11, 12

Date: 23

Morning: LUKE 1:57-80

Evening: JOSH. 13, 14, 15

Date: 24

Morning: LUKE 2:1-24

Evening: JOSH. 16, 17, 18

Date: 25

Morning: LUKE 2:25-52

Evening: JOSH. 19, 20, 21

Date: 26

Morning: LUKE 3

Evening: JOSH. 22, 23, 24

Date: 27

Morning: LUKE 4:1-30

Evening: JUDG. 1, 2, 3

Date: 28

Morning: LUKE 4:31-44

Evening: JUDG. 4, 5, 6

Date: 29

Morning: LUKE 5:1-16

Evening: JUDG. 7, 8

Date: 30

Morning: LUKE 5:17-39

Evening: JUDG. 9, 10

Date: 31

Morning: LUKE 6:1-26

Evening: JUDG. 11, 12

APRIL

Date: 1

Morning: LUKE 6:27-49

Evening: JUDG. 13, 14, 15

Date: 2

Morning: LUKE 7:1-30

Evening: JUDG. 16, 17, 18

Date: 3

Morning: LUKE 7:31-50

Evening: JUDG. 19, 20, 21

Date: 4

Morning: LUKE 8:1-25

Evening: RUTH 1, 2, 3, 4

Date: 5

Morning: LUKE 8:26-56

Evening: 1 SAM. 1, 2, 3

Date: 6

Morning: LUKE 9:1-17

Evening: 1 SAM. 4, 5, 6

Date: 7

Morning: LUKE 9:18-36

Evening: 1 SAM. 7, 8, 9

Date: 8

Morning: LUKE 9:37-62

Evening: 1 SAM. 10, 11, 12

Date: 9

Morning: LUKE 10:1-24

Evening: 1 SAM. 13, 14

Date: 10

Morning: LUKE 10:25-42

Evening: 1 SAM. 15, 16

Date: 11

Morning: LUKE 11:1-28

Evening: 1 SAM. 17, 18

Date: 12

Morning: LUKE 11:29-54

Evening: 1 SAM. 19, 20, 21

Date: 13

Morning: LUKE 12:1-31

Evening: 1 SAM. 22, 23, 24

Date: 14

Morning: LUKE 12:32-59

Evening: 1 SAM. 25, 26

Date: 15

Morning: LUKE 13:1-22

Evening: 1 SAM. 27, 28, 29

Date: 16

Morning: LUKE 13:23-35

Evening: 1 SAM. 30, 31

Date: 17

Morning: LUKE 14:1-24

Evening: 2 SAM. 1, 2

Date: 18

Morning: LUKE 14:25-35

Evening: 2 SAM. 3, 4, 5

Date: 19

Morning: LUKE 15:1-10

Evening: 2 SAM. 6, 7, 8

Date: 20

Morning: LUKE 15:11-32

Evening: 2 SAM. 9, 10, 11

Date: 21

Morning: LUKE 16

Evening: 2 SAM. 12, 13

Date: 22

Morning: LUKE 17:1-19

Evening: 2 SAM. 14, 15

Date: 23

Morning: LUKE 17:20-37

Evening: 2 SAM. 16, 17, 18

Date: 24

Morning: LUKE 18:1-23

Evening: 2 SAM. 19, 20

Date: 25

Morning: LUKE 18:24-43

Evening: 2 SAM. 21, 22

Date: 26

Morning: LUKE 19:1-27

Evening: 2 SAM. 23, 24

Date: 27

Morning: LUKE 19:28-48

Evening: 1 KIN. 1, 2

Date: 28

Morning: LUKE 20:1-26

Evening: 1 KIN. 3, 4, 5

Date: 29

Morning: LUKE 20:27-47

Evening: 1 KIN. 6, 7

Date: 30

Morning: LUKE 21:1-19

Evening: 1 KIN. 8, 9

MAY

Date: 1

Morning: LUKE 21:20-38

Evening: 1 KIN. 10, 11

Date: 2

Morning: LUKE 22:1-20

Evening: 1 KIN. 12, 13

Date: 3

Morning: LUKE 22:21-46

Evening: 1 KIN. 14, 15

Date: 4

Morning: LUKE 22:47-71

Evening: 1 KIN. 16, 17, 18

Date: 5

Morning: LUKE 23:1-25

Evening: 1 KIN. 19, 20

Date: 6

Morning: LUKE 23:26-56

Evening: 1 KIN. 21, 22

Date: 7

Morning: LUKE 24:1-35

Evening: 2 KIN. 1, 2, 3

Date: 8

Morning: LUKE 24:36-53

Evening: 2 KIN. 4, 5, 6

Date: 9

Morning: JOHN 1:1-28

Evening: 2 KIN. 7, 8, 9

Date: 10

Morning: JOHN 1:29-51

Evening: 2 KIN. 10, 11, 12

Date: 11

Morning: JOHN 2

Evening: 2 KIN. 13, 14

Date: 12

Morning: JOHN 3:1-18

Evening: 2 KIN. 15, 16

Date: 13

Morning: JOHN 3:19-36

Evening: 2 KIN. 17, 18

Date: 14

Morning: JOHN 4:1-30

Evening: 2 KIN. 19, 20, 21

Date: 15

Morning: JOHN 4:31-54

Evening: 2 KIN. 22, 23

Date: 16

Morning: JOHN 5:1-24

Evening: 2 KIN. 24, 25

Date: 17

Morning: JOHN 5:25-47

Evening: 1 CHR. 1, 2, 3

Date: 18

Morning: JOHN 6:1-21

Evening: 1 CHR. 4, 5, 6

Date: 19

Morning: JOHN 6:22-44

Evening: 1 CHR. 7, 8, 9

Date: 20

Morning: JOHN 6:45-71

Evening: 1 CHR. 10, 11, 12

Date: 21

Morning: JOHN 7:1-27

Evening: 1 CHR. 13, 14, 15

Date: 22

Morning: JOHN 7:28-53

Evening: 1 CHR. 16, 17, 18

Date: 23

Morning: JOHN 8:1-27

Evening: 1 CHR. 19, 20, 21

Date: 24

Morning: JOHN 8:28-59

Evening: 1 CHR. 22, 23, 24

Date: 25

Morning: JOHN 9:1-23

Evening: 1 CHR. 25, 26, 27

Date: 26

Morning: JOHN 9:24-41

Evening: 1 CHR. 28, 29

Date: 27

Morning: JOHN 10:1-23

Evening: 2 CHR. 1, 2, 3

Date: 28

Morning: JOHN 10:24-42

Evening: 2 CHR. 4, 5, 6

Date: 29

Morning: JOHN 11:1-29

Evening: 2 CHR. 7, 8, 9

Date: 30

Morning: JOHN 11:30-57

Evening: 2 CHR. 10, 11, 12

Date: 31

Morning: JOHN 12:1-26

Evening: 2 CHR. 13, 14

JUNE

Date: 1

Morning: JOHN 12:27-50

Evening: 2 CHR. 15, 16

Date: 2

Morning: JOHN 13:1-20

Evening: 2 CHR. 17, 18

Date: 3

Morning: JOHN 13:21-38

Evening: 2 CHR. 19, 20

Date: 4

Morning: JOHN 14

Evening: 2 CHR. 21, 22

Date: 5

Morning: JOHN 15

Evening: 2 CHR. 23, 24

Date: 6

Morning: JOHN 16

Evening: 2 CHR. 25, 26, 27

Date: 7

Morning: JOHN 17

Evening: 2 CHR. 28, 29

Date: 8

Morning: JOHN 18:1-18

Evening: 2 CHR. 30, 31

Date: 9

Morning: JOHN 18:19-40

Evening: 2 CHR. 32, 33

Date: 10

Morning: JOHN 19:1-22

Evening: 2 CHR. 34, 35, 36

Date: 11

Morning: JOHN 19:23-42

Evening: EZRA 1, 2

Date: 12

Morning: JOHN 20

Evening: EZRA 3, 4, 5

Date: 13

Morning: JOHN 21

Evening: EZRA 6, 7, 8

Date: 14

Morning: ACTS 1

Evening: EZRA 9, 10

Date: 15

Morning: ACTS 2:1-21

Evening: NEH. 1, 2, 3

Date: 16

Morning: ACTS 2:22-47

Evening: NEH. 4, 5, 6

Date: 17

Morning: ACTS 3

Evening: NEH. 7, 8, 9

Date: 18

Morning: ACTS 4:1-22

Evening: NEH. 10, 11

Date: 19

Morning: ACTS 4:23-37

Evening: NEH. 12, 13

Date: 20

Morning: ACTS 5:1-21

Evening: ESTH. 1, 2

Date: 21

Morning: ACTS 5:22-42

Evening: ESTH. 3, 4, 5

Date: 22

Morning: ACTS 6

Evening: ESTH. 6, 7, 8

Date: 23

Morning: ACTS 7:1-21

Evening: ESTH. 9, 10

Date: 24

Morning: ACTS 7:22-43

Evening: JOB 1, 2

Date: 25

Morning: ACTS 7:44-60

Evening: JOB 3, 4

Date: 26

Morning: ACTS 8:1-25

Evening: JOB 5, 6, 7

Date: 27

Morning: ACTS 8:26-40

Evening: JOB 8, 9, 10

Date: 28

Morning: ACTS 9:1-21

Evening: JOB 11, 12, 13

Date: 29

Morning: ACTS 9:22-43

Evening: JOB 14, 15, 16

Date: 30

Morning: ACTS 10:1-23

Evening: JOB 17, 18, 19

JULY

Date: 1

Morning: ACTS 10:24-48

Evening: JOB 20, 21

Date: 2

Morning: ACTS 11

Evening: JOB 22, 23, 24

Date: 3

Morning: ACTS 12

Evening: JOB 25, 26, 27

Date: 4

Morning: ACTS 13:1-25

Evening: JOB 28, 29

Date: 5

Morning: ACTS 13:26-52

Evening: JOB 30, 31

Date: 6

Morning: ACTS 14

Evening: JOB 32, 33

Date: 7

Morning: ACTS 15:1-21

Evening: JOB 34, 35

Date: 8

Morning: ACTS 15:22-41

Evening: JOB 36, 37

Date: 9

Morning: ACTS 16:1-21

Evening: JOB 38, 39, 40

Date: 10

Morning: ACTS 16:22-40

Evening: JOB 41, 42

Date: 11

Morning: ACTS 17:1-15

Evening: PSS. 1, 2, 3

Date: 12

Morning: ACTS 17:16-34

Evening: PSS. 4, 5, 6

Date: 13

Morning: ACTS 18

Evening: PSS. 7, 8, 9

Date: 14

Morning: ACTS 19:1-20

Evening: PSS. 10, 11, 12

Date: 15

Morning: ACTS 19:21-41

Evening: PSS. 13, 14, 15

Date: 16

Morning: ACTS 20:1-16

Evening: PSS. 16, 17

Date: 17

Morning: ACTS 20:17-38

Evening: PSS. 18, 19

Date: 18

Morning: ACTS 21:1-17

Evening: PSS. 20, 21, 22

Date: 19

Morning: ACTS 21:18-40

Evening: PSS. 23, 24, 25

Date: 20

Morning: ACTS 22

Evening: PSS. 26, 27, 28

Date: 21

Morning: ACTS 23:1-15

Evening: PSS. 29, 30

Date: 22

Morning: ACTS 23:16-35

Evening: PSS. 31, 32

Date: 23

Morning: ACTS 24

Evening: PSS. 33, 34

Date: 24

Morning: ACTS 25

Evening: PSS. 35, 36

Date: 25

Morning: ACTS 26

Evening: PSS. 37, 38, 39

Date: 26

Morning: ACTS 27:1-26

Evening: PSS. 40, 41, 42

Date: 27

Morning: ACTS 27:27-44

Evening: PSS. 43, 44, 45

Date: 28

Morning: ACTS 28

Evening: PSS. 46, 47, 48

Date: 29

Morning: ROM. 1

Evening: PSS. 49, 50

Date: 30

Morning: ROM. 2

Evening: PSS. 51, 52, 53

Date: 31

Morning: ROM. 3

Evening: PSS. 54, 55, 56

AUGUST

Date: 1

Morning: ROM. 4

Evening: PSS. 57, 58, 59

Date: 2

Morning: ROM. 5

Evening: PSS. 60, 61, 62

Date: 3

Morning: ROM. 6

Evening: PSS. 63, 64, 65

Date: 4

Morning: ROM. 7

Evening: PSS. 66, 67

Date: 5

Morning: ROM. 8:1-21

Evening: PSS. 68, 69

Date: 6

Morning: ROM. 8:22-39

Evening: PSS. 70, 71

Date: 7

Morning: ROM. 9:1-15

Evening: PSS. 72, 73

Date: 8

Morning: ROM. 9:16-33

Evening: PSS. 74, 75, 76

Date: 9

Morning: ROM. 10

Evening: PSS. 77, 78

Date: 10

Morning: ROM. 11:1-18

Evening: PSS. 79, 80

Date: 11

Morning: ROM. 11:19-36

Evening: PSS. 81, 82, 83

Date: 12

Morning: ROM. 12

Evening: PSS. 84, 85, 86

Date: 13

Morning: ROM. 13

Evening: PSS. 87, 88

Date: 14

Morning: ROM. 14

Evening: PSS. 89, 90

Date: 15

Morning: ROM. 15:1-13

Evening: PSS. 91, 92, 93

Date: 16

Morning: ROM. 15:14-33

Evening: PSS. 94, 95, 96

Date: 17

Morning: ROM. 16

Evening: PSS. 97, 98, 99

Date: 18

Morning: 1 COR. 1

Evening: PSS. 100, 101, 102

Date: 19

Morning: 1 COR. 2

Evening: PSS. 103, 104

Date: 20

Morning: 1 COR. 3

Evening: PSS. 105, 106

Date: 21

Morning: 1 COR. 4

Evening: PSS. 107, 108, 109

Date: 22

Morning: 1 COR. 5

Evening: PSS. 110, 111, 112

Date: 23

Morning: 1 COR. 6

Evening: PSS. 113, 114, 115

Date: 24

Morning: 1 COR. 7:1-19

Evening: PSS. 116, 117, 118

Date: 25

Morning: 1 COR. 7:20-40

Evening: PSS. 119:1-88

Date: 26

Morning: 1 COR. 8

Evening: PSS. 119:89-176

Date: 27

Morning: 1 COR. 9

Evening: PSS. 120, 121, 122

Date: 28

Morning: 1 COR. 10:1-18

Evening: PSS. 123, 124, 125

Date: 29

Morning: 1 COR. 10:19-33

Evening: PSS. 126, 127, 128

Date: 30

Morning: 1 COR. 11:1-16

Evening: PSS. 129, 130, 131

Date: 31

Morning: 1 COR. 11:17-34

Evening: PSS. 132, 133, 134

SEPTEMBER

Date: 1

Morning: 1 COR. 12

Evening: PSS. 135, 136

Date: 2

Morning: 1 COR. 13

Evening: PSS. 137, 138, 139

Date: 3

Morning: 1 COR. 14:1-20

Evening: PSS. 140, 141, 142

Date: 4

Morning: 1 COR. 14:21-40

Evening: PSS. 143, 144, 145

Date: 5

Morning: 1 COR. 15:1-28

Evening: PSS. 146, 147

Date: 6

Morning: 1 COR. 15:29-58

Evening: PSS. 148, 149, 150

Date: 7

Morning: 1 COR. 16

Evening: PROV. 1, 2

Date: 8

Morning: 2 COR. 1

Evening: PROV. 3, 4, 5

Date: 9

Morning: 2 COR. 2

Evening: PROV. 6, 7

Date: 10

Morning: 2 COR. 3

Evening: PROV. 8, 9

Date: 11

Morning: 2 COR. 4

Evening: PROV. 10, 11, 12

Date: 12

Morning: 2 COR. 5

Evening: PROV. 13, 14, 15

Date: 13

Morning: 2 COR. 6

Evening: PROV. 16, 17, 18

Date: 14

Morning: 2 COR. 7

Evening: PROV. 19, 20, 21

Date: 15

Morning: 2 COR. 8

Evening: PROV. 22, 23, 24

Date: 16

Morning: 2 COR. 9

Evening: PROV. 25, 26

Date: 17

Morning: 2 COR. 10

Evening: PROV. 27, 28, 29

Date: 18

Morning: 2 COR. 11:1-15

Evening: PROV. 30, 31

Date: 19

Morning: 2 COR. 11:16-33

Evening: ECCL. 1, 2, 3

Date: 20

Morning: 2 COR. 12

Evening: ECCL. 4, 5, 6

Date: 21

Morning: 2 COR. 13

Evening: ECCL. 7, 8, 9

Date: 22

Morning: GAL. 1

Evening: ECCL. 10, 11, 12

Date: 23

Morning: GAL. 2

Evening: SONG 1, 2, 3

Date: 24

Morning: GAL. 3

Evening: SONG 4, 5

Date: 25

Morning: GAL. 4

Evening: SONG 6, 7, 8

Date: 26

Morning: GAL. 5

Evening: IS. 1, 2

Date: 27

Morning: GAL. 6

Evening: IS. 3, 4

Date: 28

Morning: EPH. 1

Evening: IS. 5, 6

Date: 29

Morning: EPH. 2

Evening: IS. 7, 8

Date: 30

Morning: EPH. 3

Evening: IS. 9, 10

OCTOBER

Date: 1

Morning: EPH. 4

Evening: IS. 11, 12, 13

Date: 2

Morning: EPH. 5:1-16

Evening: IS. 14, 15, 16

Date: 3

Morning: EPH. 5:17-33

Evening: IS. 17, 18, 19

Date: 4

Morning: EPH. 6

Evening: IS. 20, 21, 22

Date: 5

Morning: PHIL. 1

Evening: IS. 23, 24, 25

Date: 6

Morning: PHIL. 2

Evening: IS. 26, 27

Date: 7

Morning: PHIL. 3

Evening: IS. 28, 29

Date: 8

Morning: PHIL. 4

Evening: IS. 30, 31

Date: 9

Morning: COL. 1

Evening: IS. 32, 33

Date: 10

Morning: COL. 2

Evening: IS. 34, 35, 36

Date: 11

Morning: COL. 3

Evening: IS. 37, 38

Date: 12

Morning: COL. 4

Evening: IS. 39, 40

Date: 13

Morning: 1 THESS. 1

Evening: IS. 41, 42

Date: 14

Morning: IS. 2

Evening: IS. 43, 44

Date: 15

Morning: 1 THESS. 3

Evening: IS. 45, 46

Date: 16

Morning: 1 THESS. 4

Evening: IS. 47, 48, 49

Date: 17

Morning: 1 THESS. 5

Evening: IS. 50, 51, 52

Date: 18

Morning: 2 THESS. 1

Evening: IS. 53, 54, 55

Date: 19

Morning: 2 THESS. 2

Evening: IS. 56, 57, 58

Date: 20

Morning: 2 THESS. 3

Evening: IS. 59, 60, 61

Date: 21

Morning: 1 TIM. 1

Evening: IS. 62, 63, 64

Date: 22

Morning: 1 TIM. 2

Evening: IS. 65, 66

Date: 23

Morning: 1 TIM. 3

Evening: JER. 1, 2

Date: 24

Morning: 1 TIM. 4

Evening: JER. 3, 4, 5

Date: 25

Morning: 1 TIM. 5

Evening: JER. 6, 7, 8

Date: 26

Morning: 1 TIM. 6

Evening: JER. 9, 10, 11

Date: 27

Morning: 2 TIM. 1

Evening: JER. 12, 13, 14

Date: 28

Morning: 2 TIM. 2

Evening: JER. 15, 16, 17

Date: 29

Morning: 2 TIM. 3

Evening: JER. 18, 19

Date: 30

Morning: 2 TIM. 4

Evening: JER. 20, 21

Date: 31

Morning: TITUS 1

Evening: JER. 22, 23

NOVEMBER

Date: 1

Morning: TITUS 2

Evening: JER. 24, 25, 26

Date: 2

Morning: TITUS 3

Evening: JER. 27, 28, 29

Date: 3

Morning: PHILEM.

Evening: JER. 30, 31

Date: 4

Morning: HEB. 1

Evening: JER. 32, 33

Date: 5

Morning: HEB. 2

Evening: JER. 34, 35, 36

Date: 6

Morning: HEB. 3

Evening: JER. 37, 38, 39

Date: 7

Morning: HEB. 4

Evening: JER. 40, 41, 42

Date: 8

Morning: HEB. 5

Evening: JER. 43, 44, 45

Date: 9

Morning: HEB. 6

Evening: JER. 46, 47

Date: 10

Morning: HEB. 7

Evening: JER. 48, 49

Date: 11

Morning: HEB. 8

Evening: JER. 50

Date: 12

Morning: HEB. 9

Evening: JER. 51, 52

Date: 13

Morning: HEB. 10:1-18

Evening: LAM. 1, 2

Date: 14

Morning: HEB. 10:19-39

Evening: LAM. 3, 4, 5

Date: 15

Morning: HEB. 11:1-19

Evening: EZEK. 1, 2

Date: 16

Morning: HEB. 11:20-40

Evening: EZEK. 3, 4

Date: 17

Morning: EZEK. 12

Evening: EZEK. 5, 6, 7

Date: 18

Morning: HEB. 13

Evening: EZEK. 8, 9, 10

Date: 19

Morning: JAMES 1

Evening: EZEK. 11, 12, 13

Date: 20

Morning: JAMES 2

Evening: EZEK. 14, 15

Date: 21

Morning: JAMES 3

Evening: EZEK. 16, 17

Date: 22

Morning: JAMES 4

Evening: EZEK. 18, 19

Date: 23

Morning: JAMES 5

Evening: EZEK. 20, 21

Date: 24

Morning: 1 PET. 1

Evening: EZEK. 22, 23

Date: 25

Morning: 1 PET. 2

Evening: EZEK. 24, 25, 26

Date: 26

Morning: 1 PET. 3

Evening: EZEK. 27, 28, 29

Date: 27

Morning: 1 PET. 4

Evening: EZEK. 30, 31, 32

Date: 28

Morning: 1 PET. 5

Evening: EZEK. 33, 34

Date: 29

Morning: 2 PET. 1

Evening: EZEK. 35, 36

Date: 30

Morning: 2 PET. 2

Evening: EZEK. 37, 38, 39

DECEMBER

Date: 1

Morning: 2 PET. 3

Evening: EZEK. 40, 41

Date: 2

Morning: 1 JOHN 1

Evening: EZEK. 42, 43, 44

Date: 3

Morning: 1 JOHN 2

Evening: EZEK. 45, 46

Date: 4

Morning: 1 JOHN 3

Evening: EZEK. 47, 48

Date: 5

Morning: 1 JOHN 4

Evening: DAN. 1, 2

Date: 6

Morning: 1 JOHN 5

Evening: DAN. 3, 4

Date: 7

Morning: 2 JOHN

Evening: DAN. 5, 6, 7

Date: 8

Morning: 3 JOHN

Evening: DAN. 8, 9, 10

Date: 9

Morning: JUDE

Evening: DAN. 11, 12

Date: 10

Morning: REV. 1

Evening: HOS. 1, 2, 3, 4

Date: 11

Morning: REV. 2

Evening: HOS. 5, 6, 7, 8

Date: 12

Morning: REV. 3

Evening: HOS. 9, 10, 11

Date: 13

Morning: REV. 4

Evening: HOS. 12, 13, 14

Date: 14

Morning: REV. 5

Evening: JOEL

Date: 15

Morning: REV. 6

Evening: AMOS 1, 2, 3

Date: 16

Morning: REV. 7

Evening: AMOS 4, 5, 6

Date: 17

Morning: REV. 8

Evening: AMOS 7, 8, 9

Date: 18

Morning: REV. 9

Evening: OBAD.

Date: 19

Morning: REV. 10

Evening: JON.

Date: 20

Morning: REV. 11

Evening: MIC. 1, 2, 3

Date: 21

Morning: REV. 12

Evening: MIC. 4, 5

Date: 22

Morning: REV. 13

Evening: MIC. 6, 7

Date: 23

Morning: REV. 14

Evening: NAH.

Date: 24

Morning: REV. 15

Evening: HAB.

Date: 25

Morning: REV. 16

Evening: ZEPH.

Date: 26

Morning: REV. 17

Evening: HAG.

Date: 27

Morning: REV. 18

Evening: ZECH. 1, 2, 3, 4

Date: 28

Morning: REV. 19

Evening: ZECH. 5, 6, 7, 8

Date: 29

Morning: REV. 20

Evening: ZECH. 9, 10, 11, 12

Date: 30

Morning: REV. 21

Evening: ZECH. 13, 14

Date: 31

Morning: REV. 22

Evening: MAL.

Overview of Theology

The Holy Scriptures

We teach that the Bible is God’s written revelation to man, and thus the 66 books of the Bible given to us by the Holy Spirit constitute the plenary (inspired equally in all parts) Word of God (1 Cor. 2:7–14; 2 Pet. 1:20, 21).

We teach that the Word of God is an objective, propositional revelation (1 Cor. 2:13; 1 Thess. 2:13), verbally inspired in every word (2 Tim. 3:16), absolutely inerrant in the original documents, infallible, and God-breathed. We teach the literal, grammatical-historical interpretation of Scripture, which affirms the belief that the opening chapters of Genesis present creation in six literal days (Gen. 1:31; Ex. 31:17).

We teach that the Bible constitutes the only infallible rule of faith and practice (Matt. 5:18; 24:35; John 10:35; 16:12, 13; 17:17; 1 Cor. 2:13; 2 Tim. 3:15-17; Heb. 4:12; 2 Pet. 1:20, 21).

We teach that God spoke in His written Word by a process of dual authorship. The Holy Spirit so superintended the human authors that, through their individual personalities and different styles of writing, they composed and recorded God’s Word to man (2 Pet. 1:20, 21) without error in the whole or in the part (Matt. 5:18; 2 Tim. 3:16).

We teach that, whereas there may be several applications of any given passage of Scripture, there is but one true interpretation. The meaning of Scripture is to be found as one diligently applies the literal, grammatical-historical method of interpretation under the enlightenment of the Holy Spirit (John 7:17; 16:12-15; 1 Cor. 2:7-15; 1 John 2:20). It is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. Yet the truth of Scripture stands in judgment of men; never do men stand in judgment of it.

God

We teach that there is but one living and true God (Deut. 6:4; Is. 45:5-7; 1 Cor. 8:4), an infinite, all-knowing Spirit (John 4:24), perfect in all His attributes, one in essence, eternally existing in three Persons—Father, Son, and Holy Spirit (Matt. 28:19; 2 Cor. 13:14)—each equally deserving worship and obedience.

God the Father

We teach that God the Father, the first person of the Trinity, orders and disposes all things according to His own purpose and grace (Ps. 145:8, 9; 1 Cor. 8:6). He is the Creator of all things (Gen. 1:1-31; Eph. 3:9). As the only absolute and omnipotent ruler in the universe, He is sovereign in creation, providence, and redemption (Ps. 103:19; Rom. 11:36). His fatherhood involves both His designation within the Trinity and His relationship with mankind. As Creator He is Father to all men (Eph. 4:6), but He is Spiritual Father only to believers (Rom. 8:14; 2 Cor. 6:18). He has decreed for His own glory all things that come to pass (Eph. 1:11). He continually upholds, directs, and governs all creatures and events (1 Chr. 29:11). In His sovereignty He is neither author nor approver of sin (Hab. 1:13), nor does He abridge the accountability of moral, intelligent creatures (1 Pet. 1:17). He has graciously chosen from eternity past those whom He would have as His own (Eph. 1:4-6); He saves from sin all those who come to Him through Jesus Christ; He adopts as His own all those who come to Him; and He becomes, upon adoption, Father to His own (John 1:12; Rom. 8:15; Gal. 4:5; Heb. 12:5-9).

God the Son

We teach that Jesus Christ, the second person of the Trinity, possesses all the divine excellencies, and in these He is coequal, consubstantial, and coeternal with the Father (John 10:30; 14:9).

We teach that God the Father created “the heavens and the earth and all that is in them” according to His own will, through His Son, Jesus Christ, by whom all things continue in existence and in operations (John 1:3; Col. 1:15-17; Heb. 1:2).

We teach that in the incarnation (God becoming man) Christ surrendered only the prerogatives of deity but nothing of the divine essence, either in degree or kind. In His incarnation, the eternally existing second person of the Trinity accepted all the essential characteristics of humanity and so became the God-man (Phil. 2:5-8; Col. 2:9).

We teach that Jesus Christ represents humanity and deity in indivisible oneness (Mic. 5:2; John 5:23; 14:9, 10; Col. 2:9).

We teach that our Lord Jesus Christ was virgin born (Is. 7:14; Matt. 1:23, 25; Luke 1:26-35); that He was God incarnate (John 1:1, 14); and that the purpose of the incarnation was to reveal God, redeem men, and rule over God’s kingdom (Ps. 2:7-9; Is. 9:6; John 1:29; Phil. 2:9-11; Heb. 7:25, 26; 1 Pet. 1:18, 19).

We teach that, in the incarnation, the second person of the Trinity laid aside His right to the full prerogatives of coexistence with God, assumed the place of a Son, and took on an existence appropriate to a servant while never divesting Himself of His divine attributes (Phil. 2:5-8).

We teach that our Lord Jesus Christ accomplished our redemption through the shedding of His blood and sacrificial death on the cross and that His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15; Rom. 3:24, 25; 5:8; 1 Pet. 2:24).

We teach that on the basis of the efficacy of the death of our Lord Jesus Christ, the believing sinner is freed from the punishment, the penalty, the power, and one day the very presence of sin; and that he is declared righteous, given eternal life, and adopted into the family of God (Rom. 3:25; 5:8, 9; 2 Cor. 5:14, 15; 1 Pet. 2:24; 3:18).

We teach that our justification is made sure by His literal, physical resurrection from the dead and that He is now ascended to the right hand of the Father, where He now mediates as our Advocate and High-Priest (Matt. 28:6; Luke 24:38, 39; Acts 2:30, 31; Rom. 4:25; 8:34; Heb. 7:25; 9:24; 1 John 2:1).

We teach that in the resurrection of Jesus Christ from the grave, God confirmed the deity of His Son and gave proof that God has accepted the atoning work of Christ on the cross. Jesus’ bodily resurrection is also the guarantee of a future resurrection life for all believers (John 5:26-29; 14:19; Rom. 4:25; 6:5-10; 1 Cor. 15:20, 23).

We teach that Jesus Christ will return to receive the church, which is His body, unto Himself at the Rapture and, returning with His church in glory, will establish His millennial kingdom on earth (Acts 1:9-11; 1 Thess. 4:13-18; Rev. 20).

We teach that the Lord Jesus Christ is the one through whom God will judge all mankind (John 5:22, 23):

a. Believers (1 Cor. 3:10-15; 2 Cor. 5:10);

b. Living inhabitants of the earth at His glorious return (Matt. 25:31-46); and

c. Unbelieving dead at the Great White Throne (Rev. 20:11-15).

As the mediator between God and man (1 Tim. 2:5), the head of His body the church (Eph. 1:22; 5:23; Col. 1:18), and the coming universal King who will reign on the throne of David (Is. 9:6, 7; Ezek. 37:24-28; Luke 1:31-33), He is the final judge of all who fail to place their trust in Him as Lord and Savior (Matt. 25:14-46; Acts 17:30, 31).

God the Holy Spirit

We teach that the Holy Spirit is a divine person, eternal, underived, possessing all the attributes of personality and deity, including intellect (1 Cor. 2:10-13), emotions (Eph. 4:30), will (1 Cor. 12:11), eternality (Heb. 9:14), omnipresence (Ps. 139:7-10), omniscience (Is. 40:13, 14), omnipotence (Rom. 15:13), and truthfulness (John 16:13). In all the divine attributes He is coequal and consubstantial with the Father and the Son (Matt. 28:19; Acts 5:3, 4; 28:25, 26; 1 Cor. 12:4-6; 2 Cor. 13:14; and Jer. 31:31-34 with Heb. 10:15-17).

We teach that it is the work of the Holy Spirit to execute the divine will with relation to all mankind. We recognize His sovereign activity in the creation (Gen. 1:2), the incarnation (Matt. 1:18), the written revelation (2 Pet. 1:20, 21), and the work of salvation (John 3:5-7).

We teach that a unique work of the Holy Spirit in this age began at Pentecost when He came from the Father as promised by Christ (John 14:16, 17; 15:26) to initiate and complete the building of the body of Christ. His activity includes convicting the world of sin, of righteousness, and of judgment; glorifying the Lord Jesus Christ and transforming believers into the image of Christ (John 16:7-9; Acts 1:5; 2:4; Rom. 8:29; 2 Cor. 3:18; Eph. 2:22).

We teach that the Holy Spirit is the supernatural and sovereign agent in regeneration, baptizing all believers into the body of Christ (1 Cor. 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Rom. 8:9-11; 2 Cor. 3:6; Eph. 1:13).

We teach that the Holy Spirit is the divine teacher who guided the apostles and prophets into all truth as they committed to writing God’s revelation, the Bible (2 Pet. 1:19-21). Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of the Spirit to be filled with (controlled by) the Spirit (Rom. 8:9-11; Eph. 5:18; 1 John 2:20, 27).

We teach that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies neither Himself nor His gifts by ostentatious displays, but He does glorify Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13, 14; Acts 1:8; 1 Cor. 12:4-11; 2 Cor. 3:18).

We teach, in this respect, that God the Holy Spirit is sovereign in the bestowing of all His gifts for the perfecting of the saints today and that speaking in tongues and the working of sign miracles in the beginning days of the church were for the purpose of pointing to and authenticating the apostles as revealers of divine truth, and were never intended to be characteristic of the lives of believers (1 Cor. 12:4-11; 13:8-10; 2 Cor. 12:12; Eph. 4:7-12; Heb. 2:1-4).

Man

We teach that man was directly and immediately created by God in His image and likeness. Man was created free of sin with a rational nature, intelligence, volition, self-determination, and moral responsibility to God (Gen. 2:7, 15-25; James 3:9).

We teach that God’s intention in the creation of man was that man should glorify God, enjoy God’s fellowship, live his life in the will of God, and by this accomplish God’s purpose for man in the world (Is. 43:7; Col. 1:16; Rev. 4:11).

We teach that in Adam’s sin of disobedience to the revealed will and Word of God, man lost his innocence; incurred the penalty of spiritual and physical death; became subject to the wrath of God; and became inherently corrupt and utterly incapable of choosing or doing that which is acceptable to God apart from divine grace. With no recuperative powers to enable him to recover himself, man is hopelessly lost. Man’s salvation is thereby wholly of God’s grace through the redemptive work of our Lord Jesus Christ (Gen. 2:16, 17; 3:1-19; John 3:36; Rom. 3:23; 6:23; 1 Cor. 2:14; Eph. 2:1-3; 1 Tim. 2:13, 14; 1 John 1:8).

We teach that because all men were in Adam, a nature corrupted by Adam’s sin has been transmitted to all men of all ages, Jesus Christ being the only exception. All men are thus sinners by nature, by choice, and by divine declaration (Ps. 14:1-3; Jer. 17:9; Rom. 3:9-18, 23; 5:10-12).

Salvation

We teach that salvation is wholly of God by grace on the basis of the redemption of Jesus Christ, the merit of His shed blood, and not on the basis of human merit or works (John 1:12; Eph. 1:4-7; 2:8-10; 1 Pet. 1:18, 19).

Election

We teach that election is the act of God by which, before the foundation of the world, He chose in Christ those whom He graciously regenerates, saves, and sanctifies (Rom. 8:28-30; Eph. 1:4-11; 2 Thess. 2:13; 2 Tim. 2:10; 1 Pet. 1:1, 2).

We teach that sovereign election does not contradict or negate the responsibility of man to repent and trust Christ as Savior and Lord (Ezek. 18:23, 32; 33:11; John 3:18, 19, 36; 5:40; 2 Thess. 2:10-12; Rev. 22:17). Nevertheless, since sovereign grace includes the means of receiving the gift of salvation as well as the gift itself, sovereign election will result in what God determines. All whom the Father calls to Himself will come in faith and all who come in faith the Father will receive (John 6:37-40, 44; Acts 13:48; James 4:8).

We teach that the unmerited favor that God grants to totally depraved sinners is not related to any initiative of their own part nor to God’s anticipation of what they might do by their own will, but is solely of His sovereign grace and mercy (Eph. 1:4-7; Titus 3:4-7; 1 Pet. 1:2).

We teach that election should not be looked upon as based merely on abstract sovereignty. God is truly sovereign but He exercises this sovereignty in harmony with His other attributes, especially His omniscience, justice, holiness, wisdom, grace, and love (Rom. 9:11-16). This sovereignty will always exalt the will of God in a manner totally consistent with His character as revealed in the life of our Lord Jesus Christ (Matt. 11:25-28; 2 Tim. 1:9).

Regeneration

We teach that regeneration is a supernatural work of the Holy Spirit by which the divine nature and divine life are given (John 3:3-8; Titus 3:5). It is instantaneous and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24), when the repentant sinner, as enabled by the Holy Spirit, responds in faith to the divine provision of salvation. Genuine regeneration is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and conduct. Good works will be its proper evidence and fruit (1 Cor. 6:19, 20; Eph. 5:17-21; Phil. 2:12b; Col. 3:12-17; 2 Pet. 1:4-11). This obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Cor. 3:18). Such a conformity is climaxed in the believer’s glorification at Christ’s coming (Rom. 8:16, 17; 2 Pet. 1:4; 1 John 3:2, 3).

Justification

We teach that justification before God is an act of God (Rom. 8:30, 33) by which He declares righteous those who, through faith in Christ, repent of their sins (Luke 13:3; Acts 2:38; 3:19; 11:18; Rom. 2:4; 2 Cor. 7:10; Is. 55:6, 7) and confess Him as sovereign Lord (Rom. 10:9, 10; 1 Cor. 12:3; 2 Cor. 4:5; Phil. 2:11). This righteousness is apart from any virtue or work of man (Rom. 3:20; 4:6) and involves the placing of our sins on Christ (Col. 2:14; 1 Pet. 2:24) and the imputation of Christ’s righteousness to us (1 Cor. 1:2, 30; 6:11; 2 Cor. 5:21). By this means God is enabled to “be just, and the justifier of the one who has faith in Jesus” (Rom. 3:26).

Sanctification

We teach that every believer is sanctified (set apart) unto God by justification and is therefore declared to be holy and is therefore identified as a saint. This sanctification is positional and instantaneous and should not be confused with progressive sanctification. This sanctification has to do with the believer’s standing, not his present walk or condition (Acts 20:32; 1 Cor. 1:2, 30; 6:11; 2 Thess. 2:13; Heb. 2:11; 3:1; 10:10, 14; 13:12; 1 Pet. 1:2).

We teach that there is also by the work of the Holy Spirit a progressive sanctification by which the state of the believer is brought closer to the likeness of Christ through obedience to the Word of God and the empowering of the Holy Spirit. The believer is able to live a life of increasing holiness in conformity to the will of God, becoming more and more like our Lord Jesus Christ (John 17:17, 19; Rom. 6:1-22; 2 Cor. 3:18; 1 Thess. 4:3, 4; 5:23).

In this respect, we teach that every saved person is involved in a daily conflict—the new creation in Christ doing battle against the flesh—but adequate provision is made for victory through the power of the indwelling Holy Spirit. The struggle nevertheless stays with the believer all through this earthly life and is never completely ended. All claims to the eradication of sin in this life are unscriptural. Eradication of sin is not possible, but the Holy Spirit does provide for victory over sin (Gal. 5:16-25; Phil. 3:12; Col. 3:9, 10; 1 Pet. 1:14-16; 1 John 3:5-9).

Security

We teach that all the redeemed once saved are kept by God’s power and are thus secure in Christ forever (John 5:24; 6:37-40; 10:27-30; Rom. 5:9, 10; 8:1, 31-39; 1 Cor. 1:4-9; Eph. 4:30; Heb. 7:25; 13:5; 1 Pet. 1:4, 5; Jude 24).

We teach that it is the privilege of believers to rejoice in the assurance of their salvation through the testimony of God’s Word, which however, clearly forbids the use of Christian liberty as an excuse for sinful living and carnality (Rom. 6:15-22; 13:13, 14; Gal. 5:13, 16, 17, 25, 26; Titus 2:11-14).

Separation

We teach that separation from sin is clearly called for throughout the Old and New Testaments, and that the Scriptures clearly indicate that in the last days apostasy and worldliness shall increase (2 Cor. 6:14-7:1; 2 Tim. 3:1-5).

We teach that out of deep gratitude for the undeserved grace of God granted to us and because our glorious God is so worthy of our total consecration, all the saved should live in such a manner as to demonstrate our adoring love to God and so as not to bring reproach upon our Lord and Savior. We also teach that separation from any association with religious apostasy, and worldly and sinful practices is commanded of us by God (Rom. 12:1, 2; 1 Cor. 5:9-13; 2 Cor. 6:14-7:1; 1 John 2:15-17; 2 John 9-11).

We teach that believers should be separated unto our Lord Jesus Christ (2 Thess. 1:11, 12; Heb. 12:1, 2) and affirm that the Christian life is a life of obedient righteousness demonstrated by a beatitude attitude (Matt. 5:2-12) and a continual pursuit of holiness (Rom. 12:1, 2; 2 Cor. 7:1; Heb. 12:14; Titus 2:11-14; 1 John 3:1-10).

The Church

We teach that all who place their faith in Jesus Christ are immediately placed by the Holy Spirit into one united spiritual body, the church (1 Cor. 12:12, 13), the bride of Christ (2 Cor. 11:2; Eph. 5:23-32; Rev. 19:7, 8), of which Christ is the head (Eph. 1:22; 4:15; Col. 1:18).

We teach that the formation of the church, the body of Christ, began on the day of Pentecost (Acts 2:1-21, 38-47) and will be completed at the coming of Christ for His own at the Rapture (1 Cor. 15:51, 52; 1 Thess. 4:13-18).

We teach that the church is thus a unique spiritual organism designed by Christ, made up of all born-again believers in this present age (Eph. 2:11-3:6). The church is distinct from Israel (1 Cor. 10:32), a mystery not revealed until this age (Eph. 3:1-6; 5:32).

We teach that the establishment and continuity of local churches is clearly taught and defined in the New Testament Scriptures (Acts 14:23, 27; 20:17, 28; Gal. 1:2; Phil. 1:1; 1 Thess. 1:1; 2 Thess. 1:1) and that the members of the one spiritual body are directed to associate themselves together in local assemblies (1 Cor. 11:18-20; Heb. 10:25).

We teach that the one supreme authority for the church is Christ (Eph. 1:22; Col. 1:18) and that church leadership, gifts, order, discipline, and worship are all appointed through His sovereignty as found in the Scriptures. The biblically designated officers serving under Christ and over the assembly are elders (males, who are also called bishops, pastors, and pastor-teachers; Acts 20:28; Eph. 4:11) and deacons, both of whom must meet biblical qualification (1 Tim. 3:1-13; Titus 1:5-9; 1 Pet. 5:1-5).

We teach that these leaders lead or rule as servants of Christ (1 Tim. 5:17-22) and have His authority in directing the church. The congregation is to submit to their leadership (Heb. 13:7, 17).

We teach the importance of discipleship (Matt. 28:19, 20; 2 Tim. 2:2), mutual accountability of all believers to each other (Matt. 18:15-17), as well as the need for discipline for sinning members of the congregation in accord with the standards of Scripture (Matt. 18:15-22; Acts 5:1-11; 1 Cor. 5:1-13; 2 Thess. 3:6-15; 1 Tim. 1:19, 20; Titus 1:10-16).

We teach the autonomy of the local church, free from any external authority or control, with the right of self-government and freedom from the interference of any hierarchy of individuals or organizations (Titus 1:5). We teach that it is scriptural for true churches to cooperate with each other for the presentation and propagation of the faith. Local churches, however, through their pastors and their interpretation and application of Scripture, should be the sole judges of the measure and method of their cooperation (Acts 15:19-31; 20:28; 1 Cor. 5:4-7, 13; 1 Pet. 5:1-4).

We teach that the purpose of the church is to glorify God (Eph. 3:21) by building itself up in the faith (Eph. 4:13-16), by instruction of the Word (2 Tim. 2:2, 15; 3:16, 17), by fellowship (Acts 2:47; 1 John 1:3), by keeping the ordinances (Luke 22:19; Acts 2:38-42) and by advancing and communicating the gospel to the entire world (Matt. 28:19; Acts 1:8).

We teach the calling of all saints to the work of service (1 Cor. 15:58; Eph. 4:12; Rev. 22:12).

We teach the need of the church to cooperate with God as He accomplishes His purpose in the world. To that end, He gives the church spiritual gifts. First, He gives men chosen for the purpose of equipping the saints for the work of the ministry (Eph. 4:7-12) and He also gives unique and special spiritual abilities to each member of the body of Christ (Rom. 12:5-8; 1 Cor. 12:4-31; 1 Pet. 4:10, 11).

We teach that there were two kinds of gifts given the early church: miraculous gifts of divine revelation and healing, given temporarily in the apostolic era for the purpose of confirming the authenticity of the apostles’ message (Heb. 2:3, 4; 2 Cor. 12:12); and ministering gifts, given to equip believers for edifying one another. With the New Testament revelation now complete, Scripture becomes the sole test of the authenticity of a man’s message, and confirming gifts of a miraculous nature are no longer necessary to validate a man or his message (1 Cor. 13:8-12). Miraculous gifts can even be counterfeited by Satan so as to deceive even believers (Matt. 24:24). The only gifts in operation today are those non-revelatory equipping gifts given for edification (Rom. 12:6-8).

We teach that no one possesses the gift of healing today but that God does hear and answer the prayer of faith and will answer in accordance with His own perfect will for the sick, suffering, and afflicted (Luke 18:1-8; John 5:7-9; 2 Cor. 12:6-10; James 5:13-16; 1 John 5:14, 15).

We teach that two ordinances have been committed to the local church: baptism and the Lord’s Supper (Acts 2:38–42). Christian baptism by immersion (Acts 8:36–39) is the solemn and beautiful testimony of a believer showing forth his faith in the crucified, buried, and risen Savior, and his union with Him in death to sin and resurrection to a new life (Rom. 6:1–11). It is also a sign of fellowship and identification with the visible body of Christ (Acts 2:41, 42).

We teach that the Lord’s Supper is the commemoration and proclamation of His death until He comes, and should be always preceded by solemn self-examination (1 Cor. 11:23-32). We also teach that whereas the elements of communion are only representative of the flesh and blood of Christ, the Lord’s Supper is nevertheless an actual Communion with the risen Christ who is present in a unique way, fellowshiping with His people (1 Cor. 10:16).

Angels

Holy Angels

We teach that angels are created beings and are therefore not to be worshiped. Although they are a higher order of creation than man, they are created to serve God and to worship Him (Luke 2:9-14; Heb. 1:6, 7, 14; 2:6, 7; Rev. 5:11-14).

Fallen Angels

We teach that Satan is a created angel and the author of sin. He incurred the judgment of God by rebelling against his Creator (Is. 14:12-17; Ezek. 28:11-19), by taking numerous angels with him in his fall (Matt. 25:41; Rev. 12:1-14), and by introducing sin into the human race by his temptation of Eve (Gen. 3:1-15).

We teach that Satan is the open and declared enemy of God and man (Is. 14:13, 14; Matt. 4:1-11; Rev. 12:9, 10), the prince of this world who has been defeated through the death and resurrection of Jesus Christ (Rom. 16:20) and that he shall be eternally punished in the lake of fire (Is. 14:12-17; Ezek. 28:11-19; Matt. 25:41; Rev. 20:10).

Last Things (Eschatology)

Death

We teach that physical death involves no loss of our immaterial consciousness (Rev. 6:9-11), that there is a separation of soul and body (James 2:26), that the soul of the redeemed passes immediately into the presence of Christ (Luke 23:43; 2 Cor. 5:8; Phil. 1:23), and that, for the redeemed, such separation will continue until the Rapture (1 Thess. 4:13-17) which initiates the first resurrection (Rev. 20:4-6), when our soul and body will be reunited to be glorified forever with our Lord (1 Cor. 15:35-44, 50-54; Phil. 3:21). Until that time, the souls of the redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ (2 Cor. 5:8).

We teach the bodily resurrection of all men, the saved to eternal life (John 6:39; Rom. 8:10, 11, 19-23; 2 Cor. 4:14), and the unsaved to judgment and everlasting punishment (Dan. 12:2; John 5:29; Rev. 20:13-15).

We teach that the souls of the unsaved at death are kept under punishment until the final resurrection (Luke 16:19-26; Rev. 20:13-15), when the soul and the resurrection body will be united (John 5:28, 29). They shall then appear at the Great White Throne judgment (Rev. 20:11-15) and shall be cast into hell, the lake of fire (Matt. 25:41-46), cut off from the life of God forever (Dan. 12:2; Matt. 25:41-46; 2 Thess. 1:7-9).

The Rapture of the Church

We teach the personal, bodily return of our Lord Jesus Christ before the seven-year tribulation (1 Thess. 4:16; Titus 2:13) to translate His church from this earth (John 14:1-3; 1 Cor. 15:51-53; 1 Thess. 4:15-5:11) and, between this event and His glorious return with His saints, to reward believers according to their works (1 Cor. 3:11-15; 2 Cor. 5:10).

The Tribulation Period

We teach that immediately following the removal of the church from the earth (John 14:1-3; 1 Thess. 4:13-18) the righteous judgments of God will be poured out upon an unbelieving world (Jer. 30:7; Dan. 9:27; 12:1; 2 Thess. 2:7-12; Rev. 16), and that these judgments will be climaxed by the return of Christ in glory to the earth (Matt. 24:27-31; 25:31-46; 2 Thess. 2:7-12). At that time the Old Testament and tribulation saints will be raised and the living will be judged (Dan. 12:2, 3; Rev. 20:4-6). This period includes the seventieth week of Daniel’s prophecy (Dan. 9:24-27; Matt. 24:15-31; 25:31-46).

The Second Coming and the Millennial Reign

We teach that after the tribulation period, Christ will come to earth to occupy the throne of David (Matt. 25:31; Luke 1:32, 33; Acts 1:10, 11; 2:29, 30) and establish His messianic kingdom for a thousand years on the earth (Rev. 20:1-7). During this time the resurrected saints will reign with Him over Israel and all the nations of the earth (Ezek. 37:21-28; Dan. 7:17-22; Rev. 19:11-16). This reign will be preceded by the overthrow of the Antichrist and the False Prophet, and by the removal of Satan from the world (Dan. 7:17-27; Rev. 20:1-6).

We teach that the kingdom itself will be the fulfillment of God’s promise to Israel (Is. 65:17–25; Ezek. 37:21–28; Zech. 8:1–17) to restore them to the land which they forfeited through their disobedience (Deut. 28:15–68). The result of their disobedience was that Israel was temporarily set aside (Matt. 21:43; Rom. 11:1–26) but will again be awakened through repentance to enter into the land of blessing (Jer. 31:31–34; Ezek. 36:22–32; Rom. 11:25–29).

We teach that this time of our Lord’s reign will be characterized by harmony, justice, peace, righteousness, and long life (Is. 11; 65:17-25; Ezek. 36:33-38), and will be brought to an end with the release of Satan (Rev. 20:7).

The Judgment of the Lost

We teach that following the release of Satan after the thousand year reign of Christ (Rev. 20:7), Satan will deceive the nations of the earth and gather them to battle against the saints and the beloved city, at which time Satan and his army will be devoured by fire from heaven (Rev. 20:9). Following this, Satan will be thrown into the lake of fire and brimstone (Matt. 25:41; Rev. 20:10) whereupon Christ, who is the judge of all men (John 5:22), will resurrect and judge the great and small at the Great White Throne judgment.

We teach that this resurrection of the unsaved dead to judgment will be a physical resurrection, whereupon receiving their judgment (John 5:28, 29), they will be committed to an eternal conscious punishment in the lake of fire (Matt. 25:41; Rev. 20:11-15).

Eternity

We teach that after the closing of the Millennium, the temporary release of Satan, and the judgment of unbelievers (2 Thess. 1:9; Rev. 20:7-15), the saved will enter the eternal state of glory with God, after which the elements of this earth are to be dissolved (2 Pet. 3:10) and replaced with a new earth wherein only righteousness dwells (Eph. 5:5; Rev. 20:15, 21, 22). Following this, the heavenly city will come down out of heaven (Rev. 21:2) and will be the dwelling place of the saints, where they will enjoy forever fellowship with God and one another (John 17:3; Rev. 21, 22). Our Lord Jesus Christ, having fulfilled His redemptive mission, will then deliver up the kingdom to God the Father (1 Cor. 15:23-28) that in all spheres the triune God may reign forever and ever (1 Cor. 15:28).

Index to Key Bible Doctrines

This Index to Key Bible Doctrines tells you where to find Bible passages that relate to the ten classical doctrines of the Christian faith: (1) the Holy Scriptures, (2) God the Father, (3) God the Son, (4) God the Holy Spirit, (5) Man, (6) Sin, (7) Salvation, (8) the Church, (9) Angels, and (10) Last Things.

Some of these major topics have subdivisions. For example, God the Father is organized under several subheads, arranged in alphabetical order. These subheads include Holiness of God, Mercy of God, Nature of God, Righteousness of God, etc. Under each major topic, look first for the subhead on “Nature of God,” “Nature of Man,” Nature of Sin,” etc. These are the best places to begin your research on these major Christian doctrines.

For a more extensive study of Bible topics beyond the doctrinal topics listed below, you’ll find The MacArthur Topical Bible an invaluable resource. It is published as a separate volume by Thomas Nelson Publishers.

Doctrines and Subdivisions

The Holy Scriptures

God the Father

Counsels and Purposes of God

Faithfulness of God

Glory of God

God in Three Persons (the Trinity)

Goodness of God

Holiness of God

Justice of God

Longsuffering of God

Love of God

Lovingkindness of God

Mercy of God

Nature of God

Power of God

Providence of God

Righteousness of God

Truth of God

Unity of God

Wisdom of God

Wrath of God

God the Son

Ascension of Christ

Character and Attributes of Christ

Compassion and Sympathy of Christ

Crucifixion of Christ

Death of Christ

Deity of Christ

Exaltation of Christ

Example of Christ

Excellency and Glory of Christ

Human Nature of Christ

Humility of Christ

Incarnation of Christ

Love of Christ

Ministry of Christ as Head of the Church

Ministry of Christ as High Priest

Ministry of Christ as King

Ministry of Christ as Mediator

Ministry of Christ as Prophet

Ministry of Christ as Shepherd

Miracles of Christ

Parables of Christ

Power of Christ

Preciousness of Christ

Prophecies Fulfilled in Christ

Resurrection of Christ

Titles and Names of Christ

Types of Christ

God the Holy Spirit

Anointing of the Holy Spirit

Baptism with the Holy Spirit

Deity of the Holy Spirit

Emblems of the Holy Spirit

Gift of the Holy Spirit

Indwelling of the Holy Spirit

Inspiration of the Holy Spirit

Ministry of the Holy Spirit as Helper

Ministry of the Holy Spirit as Teacher

Offenses Against the Holy Spirit

Personality of the Holy Spirit

Power of the Holy Spirit

Sealing of the Holy Spirit

Titles and Names of the Holy Spirit

Witness of the Holy Spirit

Man

Characteristics of Man’s Unredeemed Heart

Fall of Man

Nature of Man

Sin

Characteristics of the Wicked

Ignorance of God

Nature of Sin

Rebellion Against God

Spiritual Blindness

Spiritual Bondage

Temptation

Unbelief

Salvation

Assurance of Believers

Atonement

Characteristics of Believers

Christian Conduct

Christian Liberty

Confession of Sin

Conversion

Election

Eternal Life

Faith

Good Works

Grace

Justification

Nature of Salvation

New Birth

Pardon

Perseverance of Believers

Privileges of Believers

Reconciliation with God

Redemption

Repentance

Righteousness Imputed to Believers

Sanctification

Spiritual Peace

Titles and Names of Believers

Union with Christ

The Church

Nature of the Church

Baptism

Church Discipline

Church Leaders

Divisions in the Church

Excellency and Glory of the Church

Fellowship of Believers

Lord’s Supper

Missions

Titles and Names of the Church

Angels

Nature of Holy Angels

Satan, a Fallen Angel

Last Things

Antichrist

Eternal Death

The Final Judgment

Heaven

Hell (Hades)

Punishment of the Wicked

Resurrection from the Dead

Reward of Believers

Second Coming of Christ

The Holy Scriptures

Given by inspiration of God. 2 Tim. 3:16.

Given by inspiration of the Holy Spirit. Acts 1:16; Heb. 3:7; 2 Pet. 1:21.

Christ sanctioned, by appealing to them. Matt. 4:4; Mark 12:10; John 7:42.

Christ taught out of. Luke 24:27.

Are called the

Book. Ps. 40:7; Rev. 22:19.

Book of the Law. Neh. 8:3; Gal. 3:10.

Book of the Lord. Is. 34:16.

Holy Scriptures. Rom. 1:2; 2 Tim. 3:15.

Law of the Lord. Ps. 1:2; Is. 30:9.

Oracles of God. Rom. 3:2; 1 Pet. 4:11.

Scripture of Truth. Dan. 10:21.

Sword of the Spirit. Eph. 6:17.

Word. James 1:21-23; 1 Pet. 2:2.

Word of Christ. Col. 3:16.

Word of God. Luke 11:28; Heb. 4:12.

Word of truth. James 1:18.

Contain the promises of the gospel. Rom. 1:2.

Reveal the laws, statutes, and judgments of God. Deut. 4:5, 14; Ex. 24:3, 4.

Record divine prophecies. 2 Pet. 1:19-21.

Testify of Christ. John 5:39; Acts 10:43; 18:28; 1 Cor. 15:3.

Are full and sufficient. Luke 16:29, 31.

Are an unerring guide. Prov. 6:23; 2 Pet. 1:19.

Are able to make wise to salvation through faith in Christ Jesus. 2 Tim. 3:15.

Are profitable both for doctrine and practice. 2 Tim. 3:16, 17.

Described as

Pure. Ps. 12:6; 119:140; Prov. 30:5.

True. Ps. 119:160; John 17:17.

Perfect. Ps. 19:7.

Precious. Ps. 19:10.

Living and powerful. Heb. 4:12.

Written for our instruction. Rom. 15:4.

Intended for the use of all men. Rom. 16:26.

Nothing to be taken from, or added to. Deut. 4:2; 12:32.

One portion of, to be compared with another. 1 Cor. 2:13.

Designed for

Regenerating. James 1:18; 1 Pet. 1:23.

Making alive. Ps. 119:50, 93.

Illuminating. Ps. 119:130.

Converting the soul. Ps. 19:7.

Making wise the simple. Ps. 19:7.

Sanctifying. John 17:17; Eph. 5:26.

Producing faith. John 20:31.

Producing hope. Ps. 119:49; Rom. 15:4.

Producing obedience. Deut. 17:19, 20.

Cleansing the heart. John 15:3; Eph. 5:26.

Cleansing the ways. Ps. 119:9.

Keeping from destructive paths. Ps. 17:4.

Supporting life. Deut. 8:3; Matt. 4:4.

Promoting growth in grace. 1 Pet. 2:2.

Building up in the faith. Acts 20:32.

Admonishing. Ps. 19:11; 1 Cor. 10:11.

Comforting. Ps. 119:82; Rom. 15:4.

Rejoicing the heart. Ps. 19:8; 119:111.

Work effectively in those who believe. 1 Thess. 2:13.

The letter of, without the Spirit, kills. John 6:63; 2 Cor 3:6.

Ignorance of, a source of error. Matt. 22:29; Acts 13:27.

Christ enables us to understand. Luke 24:45.

The Holy Spirit enables us to understand. John 16:13; 1 Cor. 2:10-14.

No prophecy of, is of any private interpretation. 2 Pet. 1:20.

Everything should be tried by. Is. 8:20; Acts 17:11.

Should be

The standard of teaching. 1 Pet. 4:11.

Believed. John 2:22.

Appealed to. 1 Cor. 1:31; 1 Pet. 1:16.

Read. Deut. 17:19; Is. 34:16.

Read publicly to all. Deut. 31:11-13; Neh. 8:3; Jer. 36:6; Acts 13:15.

Known. 2 Tim. 3:15.

Received, not as the word of men, but as the Word of God. 1 Thess. 2:13.

Received with meekness. James 1:21.

Searched. John 5:39; 7:52.

Searched daily. Acts 17:11.

Laid up in the heart. Deut. 6:6; 11:18.

Taught to children. Deut. 6:7; 11:19; 2 Tim. 3:15.

Taught to all. 2 Chr. 17:7-9; Neh. 8:7, 8.

Talked of continually. Deut. 6:7.

Not handled deceitfully. 2 Cor. 4:2.

Not only heard, but obeyed. Matt. 7:24; Luke 11:28; James 1:22.

Used to answer spiritual enemies. Matt. 4:4, 7, 10; Eph. 6:11, 17.

All should desire to hear. Neh. 8:1.

Mere hearers of, deceive themselves. James 1:22.

Advantage of possessing. Rom. 3:2.

Believers

Love exceedingly. Ps. 119:97, 113, 159, 167.

Delight in. Ps. 1:2.

Regard, as sweet. Ps. 119:103.

Esteem, above all things. Job 23:12.

Long after. Ps. 119:82.

Stand in awe of. Ps. 119:161; Is. 66:2.

Keep, in remembrance. Ps. 119:16.

Grieve when men disobey. Ps. 119:158.

Hide, in their hearts. Ps. 119:11.

Hope in. Ps. 119:74, 81, 147.

Meditate in. Ps. 1:2; 119:99, 148.

Rejoice in. Ps. 119:162; Jer. 15:16.

Trust in. Ps. 119:42.

Obey. Ps. 119:67; Luke 8:21; John 17:6.

Speak of. Ps. 119:172.

Esteem, as a light. Ps. 119:105.

Pray to be taught. Ps. 119:12, 13, 33, 66.

Pray to be conformed to. Ps. 119:133.

Plead the promises of, in prayer. Ps. 119:25, 28, 41, 76, 169.

Those who search, are truly noble. Acts 17:11.

Blessedness of hearing and obeying. Luke 11:28; James 1:25.

Let them dwell richly in you. Col. 3:16.

The wicked

Corrupt. 2 Cor. 2:17.

Make, of no effect through their traditions. Mark 7:9-13.

Reject. Jer. 8:9.

Stumble at. 1 Pet. 2:8.

Do not obey. Ps. 119:158.

Frequently twist, to their own destruction. 2 Pet. 3:16.

Consequences for those who tamper with or destroy. Jer. 36:29-31; Rev. 22:18, 19.

God the Father

Counsels and Purposes of God

Excellence of. Is. 25:1; 28:29; Jer. 32:19.

Immutability of. Ps. 33:11; Prov. 19:21; Is. 14:24, 27; 46:11; Jer. 4:28; Rom. 9:11; Heb. 6:17.

Sovereignty and eternality of. Is. 40:13, 14; Dan. 4:35; Eph. 3:11.

Sufferings and death of Christ were according to. Acts 2:23; 4:28.

Believers saved and united according to. Rom. 8:28; Eph. 1:9-11; 2 Tim. 1:9.

Should obey. Jer. 49:20; 50:45.

Mystery of. Deut. 29:29; Matt. 24:36; Acts 1:7.

The wicked

Do not understand. Mic. 4:12.

Despise. Is. 5:19.

Reject. Luke 7:30.

Faithfulness of God

Is part of His character. Is. 49:7; 1 Cor. 1:9; 1 Thess. 5:24.

Declared to be

Established. Ps. 89:2.

Everlasting. Ps. 119:90; 146:6.

Great. Lam. 3:23.

Incomparable. Ps. 89:8.

Infinite. Ps. 36:5.

Unfailing. Ps. 89:33; 2 Tim. 2:13.

Should be pleaded in prayer. Ps. 143:1.

Should be proclaimed. Ps. 40:10; 89:1.

Manifested

In His counsels. Is. 25:1.

In afflicting believers. Ps. 119:75.

In fulfilling His promises. 1 Kin. 8:20; Ps. 132:11; Mic. 7:20; Heb. 10:23.

In helping believers endure temptations. 1 Cor. 10:13.

In keeping His covenant. Deut. 7:9; Ps. 111:5.

In executing His judgments. Jer. 23:20; 51:29.

In forgiving sins. 1 John 1:9.

To believers. Ps. 89:24; 2 Thess. 3:3.

Believers encouraged to depend on. 1 Pet 4:19.

Will be praised. Ps. 89:5; 92:2.

Glory of God

The supreme purpose of redemption. Eph. 1:12.

Every tongue should confess Christ as Lord, to. Phil. 2:11.

Exhibited in Christ. John 1:14; 2 Cor. 4:6; Heb. 1:3.

Exhibited in

His name. Deut. 28:58; Neh. 9:5.

His majesty. Job 37:22; Ps. 93:1; 104:1; 145:5, 12; Is. 2:10.

His power. Ex. 15:1, 6; Rom. 6:4.

His works. Ps. 19:1; 111:3.

His holiness. Ex. 15:11.

Described as

Eternal. Ps. 104:31.

Great. Ps. 138:5.

Highly exalted. Ps. 8:1; 113:4.

Rich. Eph. 3:16.

Exhibited to

Moses. Ex. 34:5-7; 33:18-23; Acts 7:2.

Stephen. Acts 7:55.

His people. Lev. 9:23; Deut. 5:24; Ps. 102:16.

Enlightens the church. Rev. 21:11, 23.

Believers desire to behold. Ps. 63:2; 90:16.

Guarded by Him. Is. 42:8.

Believers should

Reverence. Is. 59:19.

Plead in prayer. Ps. 79:9.

Declare. 1 Chr. 16:24; 145:5, 11.

Magnify. Ps. 57:5.

The earth is full of. Is. 6:3.

The knowledge of, shall fill the earth. Hab. 2:14.

God in Three Persons (the Trinity)

Doctrine of proved from Scripture. Is. 11:2; 61:1; Matt. 3:16, 17; 28:19; Luke 3:22; Rom. 8:9; 1 Cor. 12:3-6; 2 Cor. 1:21, 22; 13:14; Eph. 4:4-6; 1 Pet. 1:2; Jude 20, 21; Rev. 1:4, 5.

Divine titles applied to the three persons in. Ex. 20:2; John 20:28; Acts 5:3, 4.

Each person in, described as

Author of all spiritual operations. 1 Cor. 12:11; Col. 1:29; Heb. 13:21.

Creator. Gen. 1:1; Job 26:13; 33:4; Ps. 148:5; John 1:3; Col. 1:16.

Eternal. Rom. 16:26; Heb. 9:14; Rev. 22:13.

Holy. Acts 3:14; 1 John 2:20; Rev. 4:8; 15:4.

Inspiring the prophets, etc. Mark 13:11; 2 Cor. 13:3; Heb. 1:1.

Omnipotent. Gen. 17:1; Jer. 32:17; Rom. 15:19; Luke 1:35; Heb. 1:3; Rev. 1:8.

Omnipresent. Ps. 139:7; Jer. 23:24; Eph. 1:23.

Omniscient. John 21:17; Acts 15:18; 1 Cor. 2:10, 11.

Raising Christ from the dead. 1 Cor. 6:14; John 2:19; 1 Pet. 3:18.

Sanctifier. Heb. 2:11; 1 Pet. 1:2; Jude 1.

Source of eternal life. John 10:28; Rom. 6:23; Gal. 6:8.

Supplying ministers to the church. Jer. 3:15; 26:5; Matt. 10:5; Acts 13:2; 20:28; Eph. 4:11.

Teacher. Is. 48:17; 54:13; Luke 21:15; John 14:26; Gal. 1:12; 1 John 2:20.

True. John 7:28; Rev. 3:7.

Salvation is work of. 2 Thess. 2:13, 14; Titus 3:4-6; 1 Pet. 1:2.

Baptism administered in name of. Matt. 28:19.

Benediction given in name of. 2 Cor. 13:14.

Goodness of God

Is part of His character. Ps. 25:8; Nah. 1:7; Matt. 19:17.

Declared to be

Abundant. Ex. 34:6; Ps. 33:5.

Enduring. Ps. 23:6; 52:1.

Great. Neh. 9:35; Zech. 9:17.

Rich. Ps. 104:24; Rom. 2:4.

Satisfying. Ps. 65:4; Jer. 31:12, 14.

Universal. Ps. 145:9; Matt. 5:45.

Ways It Is Manifested

To His people. Ps. 31:19; Lam. 3:25.

In doing good. Ps. 119:68; 145:9.

In supplying temporal wants. Acts 14:17.

In providing for the poor. Ps. 68:10.

In forgiving sins. 2 Chr. 30:18; Ps. 86:5.

Leads to repentance. Rom. 2:4.

Recognize, in His dealings. Ezra 8:18; Neh. 2:18.

Pray for the manifestation of. 2 Thess. 1:11.

Do not despise. Rom. 2:4.

Reverence. Jer. 33:9; Hos. 3:5.

Magnify. Ps. 107:8; Jer. 33:11.

Urge others to confide in. Ps. 34:8.

The wicked disregard. Neh. 9:35.

Holiness of God

Is incomparable. Ex. 15:11; 1 Sam. 2:2.

Exhibited in His

Character. Ps. 22:3; John 17:11.

Name. Is. 57:15; Luke 1:49.

Words. Ps. 60:6; Jer. 23:9.

Works. Ps. 145:17.

Kingdom. Ps. 47:8; Matt. 13:41; 1 Cor. 6:9, 10; Rev. 21:27.

Is pledged for the fulfillment of

His promises. Ps. 89:35.

His judgments. Amos 4:2.

Believers are commanded to imitate. Lev. 11:44; 1 Pet. 1:15, 16.

Believers should thank Him for. Ps. 30:4.

Should produce reverential fear. Rev. 15:4.

Heavenly hosts adore. Is. 6:3; Rev. 4:8.

Should be magnified. 1 Chr. 16:10; Ps. 48:1; 99:3, 5; Rev. 15:4.

Justice of God

Is a part of His character. Deut. 32:4; Is. 45:21.

Declared to be

Abundant. Job 37:23.

Incomparable. Job 4:1.

Incorruptible. Deut. 10:17; 2 Chr. 19:7.

Impartial. 2 Chr. 19:7; Jer. 32:19.

Undeviating. Job 8:3; 34:12.

Unfailing. Zeph. 3:5.

The foundation of His throne. Ps. 89:14.

Not to be sinned against. Jer. 50:7.

Denied by the ungodly. Ezek. 33:17, 20.

Exhibited in

Forgiving sins. 1 John 1:9.

Redemption. Rom. 3:26.

His government. Ps. 9:4; Jer. 9:24.

His judgments. Gen. 18:25; Rev. 19:2.

All His ways. Ezek. 18:25, 29.

The final judgment. Acts 17:31.

Acknowledgment of. Ps. 51:4; 98:9; Rom. 3:4.

Should be praised. Ps. 98:9; 99:3, 4.

Longsuffering of God

Is part of His character. Ex. 34:6; Num. 14:18; Ps. 86:15.

Should lead to repentance and salvation. Joel 2:13; Rom. 2:4; 2 Pet. 3:9, 15.

Exercised toward

His people. Is. 30:18; Ezek. 20:17; Rom. 3:25

The wicked. Rom. 9:22; 1 Pet. 3:20.

Plead in prayer. Jer. 15:15.

Limits set to. Gen. 6:3; Jer. 44:22.

The wicked

Abuse. Eccl. 8:11; Matt. 24:48, 49.

Despise. Rom. 2:4.

Punished for despising. Neh. 9:30; Matt. 24:48-51; Rom. 2:5.

Illustrated. Luke 13:6-9.

Exemplified toward

Manasseh. 2 Chr. 33:10-13.

Israel. Ps. 78:38; Is. 48:9.

Jerusalem. Matt. 23:37.

Paul. 1 Tim. 1:16.

Love of God

Part of His character. 2 Cor. 13:11; 1 John 4:8.

Christ, the special object of. John 15:9, 10; 17:26.

Described as

Abiding. Zeph. 3:17.

Everlasting. Jer. 31:3.

Great. Eph. 2:4.

Irrespective of merit. Deut. 7:7; Job 7:17.

Sovereign. Deut. 7:8; 10:15; Job 7:17

Unfailing and certain. Is. 49:15, 16; Rom. 8:39; Hos. 11:4.

Manifested toward

Perishing sinners. John 3:16; Titus 3:4.

His saints. John 16:27; 17:23; 2 Thess. 2:16; 1 John 4:16.

The destitute. Deut. 10:18.

The cheerful giver. 2 Cor. 9:7.

Exhibited in

The giving of Christ. John 3:16; Rom. 5:8; 1 John 4:9, 10.

Election. Hos. 11:4; Mal. 1:2, 3; Rom. 9:11-13; Eph. 2:4, 5; Titus 3:4-7; 1 John 4:19.

Adoption. 1 John 3:1.

Redemption of Israel. Is. 43:3, 4; 63:9.

Forgiving sin. Is. 38:17.

Temporal blessings. Deut. 7:13.

Chastisements. Heb. 12:6.

Defeating evil counsels. Deut. 23:5.

Poured out by the Holy Spirit. Rom. 5:5.

Perfected in believers

By obedience. 1 John 2:5; 4:16; Jude 21.

By brotherly love. 1 John 4:12.

Lovingkindness of God

Is through Christ. Eph. 2:7; Titus 3:4-6.

Described as

Abundant. Neh. 9:17; Is. 63:7.

Better than life. Ps. 63:3.

Everlasting. Is. 54:8.

Good. Ps. 69:16.

Marvelous. Ps. 17:7; 31:21.

Merciful. Ps. 117:2.

Precious. Ps. 36:7.

Believers

Have a knowledge of. Ps. 107:43.

Are betrothed in. Hos. 2:19.

Are drawn by. Jer. 31:3.

Are preserved by. Ps. 40:11.

Are revived by. Ps. 119:88.

Are comforted by. Ps. 119:76.

Look for mercy through. Ps. 51:1.

Receive mercy through. Is. 54:8.

Are heard according to. Ps. 119:149.

Are ever mindful of. Ps. 26:3; 48:9.

Should expect, in affliction. Ps. 42:7, 8.

Are crowned with. Ps. 103:4; 89:33; Is. 54:10.

Always have. Ps. 89:33; Is. 54:10.

Pray for the

Former manifestations of. Ps. 25:6; 89:49

Exhibition of. Ps. 17:7; 143:8.

Continuance of. Ps. 36:10.

Extension of. Gen. 24:12; 2 Sam. 2:6.

Praise God for. Ps. 92:2; 138:2.

Proclaim. Ps. 40:10.

Mercy of God

Is part of His character. Ex. 34:6, 7; Neh. 9:17; Ps. 62:12; Jon. 4:2, 10, 11; Mic. 7:18; 2 Cor. 1:3.

Described as

Abundant. Neh. 9:27; Ps. 86:5; 103:8; Lam. 3:32; 1 Pet. 1:3.

Everlasting. 1 Chr. 16:34; Ps. 89:28; 106:1; 107:1; 136:1-26.

Everywhere. Ps. 119:64; 145:9.

Great. Num. 14:18; Is. 54:7.

High as heaven. Ps. 36:5; 103:11.

New every morning. Lam. 3:22, 23.

Rich. Eph. 2:4.

Sure. Is. 55:3; Mic. 7:20.

Tender. Ps. 25:6; 103:4; Luke 1:78.

Manifested

In the sending of Christ. Luke 1:78.

In longsuffering. Lam. 3:22; Dan. 9:9.

To His people. Deut. 32:43; 1 Kin. 8:23; Ps. 103:17; Luke 1:50; Titus 3:5.

To returning backsliders. Jer. 3:12; Hos. 14:4; Joel 2:13.

To repentant sinners. Ps. 32:5; Prov. 28:13; Is. 55:7; Luke 15:18-20.

To the afflicted. Is. 49:13; 54:7; Hos. 14:3.

To whom He will. Hos. 2:23; Rom. 9:15, 18.

With everlasting kindness. Is. 54:8.

A ground of hope and trust. Ps. 52:8; 130:7; 147:11.

Should be

Sought for ourselves and others. Ps. 6:2; Gal. 6:16; 1 Tim. 1:2; 2 Tim. 1:18.

Pleaded in prayer. Ps. 6:4; 25:6; 51:1.

Rejoiced in. Ps. 31:7.

Magnified. 1 Chr. 16:34; Ps. 115:1; 118:1-4, 29; Jer. 33:11.

Mercy seat. Ex. 25:17.

Demonstrated toward

Lot. Gen. 19:16, 19.

Epaphroditus. Phil. 2:27.

Paul. 1 Tim. 1:13.

Nature of God

Is a Spirit. John 4:24; 2 Cor. 3:17.

Is declared to be

Alone is wise. Rom. 16:27; 1 Tim. 1:17.

Compassionate. 2 Kin. 13:23.

A consuming fire. Heb. 12:29.

Eternal. Deut. 33:27; Ps. 90:2; Rev. 4:8-10.

Faithful. 1 Cor. 10:13; 1 Pet. 4:19.

Glorious. Ex. 15:11; Ps. 145:5.

Good. Ps. 25:8; 119:68.

Gracious. Ex. 34:6; Ps. 116:5.

Great. 2 Chr. 2:5; Ps. 86:10.

Holy. Ps. 99:9; Is. 5:16.

Immortal. 1 Tim. 1:17; 6:16.

Immutable. Ps. 102:26, 27; James 1:17.

Incorruptible. Rom. 1:23.

Invisible. Job 23:8, 9; John 1:18; 5:37; Col. 1:15; 1 Tim. 1:17.

Jealous. Josh. 24:19; Nah. 1:2.

Just. Deut. 32:4; Is. 45:21.

Light. Is. 60:19; James 1:17; 1 John 1:5.

Longsuffering. Num. 14:18; Mic. 7:1.

Love. 1 John 4:8, 16.

Merciful. Ex. 34:6, 7; Ps. 86:5.

Most High. Ps. 83:18; Acts 7:48.

Omnipotent. Gen. 17:1; Ex. 6:3.

Omnipresent. Ps. 139:7; Jer. 23:23.

Omniscient. Ps. 139:1-6; Prov. 5:21.

Perfect. Matt. 5:48.

Righteous. Ezra 9:15; Ps. 145:17.

True. Jer. 10:10; John 17:3.

Unsearchable. Job 11:7; 37:23; Ps. 145:3; Is. 40:28; Rom. 11:33.

Upright. Ps. 25:8; 92:15.

None equal to Him. Ex. 9:14; Deut. 4:34; 33:26; 2 Sam. 7:22; Is. 43:10; 44:6; 46:5, 9; Jer. 10:6; Matt. 19:17.

Fills heaven and earth. 1 Kin. 8:27; Jer. 23:24.

Should be worshiped in spirit and in truth. John 4:24.

Power of God

One of His attributes. Ps. 62:11.

Expressed by the

Voice of God. Ps. 29:3, 5; 68:33.

Finger of God. Ex. 8:19; Ps. 8:3.

Hand of God. Ex. 9:3, 15; Is. 48:13.

Arm of God. Job 40:9; Is. 52:10.

Thunder of His power. Job 26:14.

Described as

Effectual. Is. 43:13; Eph. 3:7.

Everlasting. Is. 26:4; Rom. 1:20.

Glorious. Ex. 15:6; Is. 63:12.

Great. Ps. 79:11; Nah. 1:3.

Incomparable. Ex. 15:11, 12; Deut. 3:24; Job 40:9; Ps. 89:8.

Incomprehensible. Job 26:14; Eccl. 3:11.

Irresistible. Deut. 32:39; Dan. 4:35.

Mighty. Job 9:4; Ps. 89:13.

Sovereign. Rom. 9:21.

Strong. Ps. 89:13; 136:12.

Unsearchable. Job 5:9; 9:10.

Can accomplish anything. Gen. 18:14; Jer. 32:27; Matt. 19:26.

Can save by many or by few. 1 Sam. 14:6.

Is the source of all other strength. 1 Chr. 29:12; Ps. 68:35.

Exhibited in

Creation. Ps. 102:25; Jer. 10:12.

Establishing and governing all things. Ps. 65:6; 66:7.

The miracles of Christ. Luke 11:20.

The resurrection of Christ. 2 Cor. 13:4; Col. 2:12.

The resurrection of believers. 1 Cor. 6:14.

The work of the gospel. Rom. 1:16; 1 Cor. 1:18, 24.

Delivering His people. Ps. 106:8.

The destruction of the wicked. Ex. 9:16; Rom. 9:22.

Believers

Long for exhibitions of. Ps. 63:1, 2.

Have confidence in. Jer. 20:11.

Receive increase of grace by. 2 Cor. 9:8.

Strengthened by. Eph. 6:10; Col. 1:11.

Upheld by. Ps. 37:17; Is. 41:10.

Supported in affliction by. 2 Cor. 6:7; 2 Tim. 1:8.

Delivered by. Neh. 1:10; Dan. 3:17.

Exalted by. Job 36:22.

Kept by, to salvation. 1 Pet. 1:5.

Exerted on their behalf. 2 Chr. 16:9; 2 Cor. 13:4; Eph. 1:19; 3:20.

Their faith rests in. 1 Cor. 2:5.

Should be

Acknowledged. 1 Chr. 29:11; Is. 33:13.

Pleaded in prayer. Ps. 79:11; Matt. 6:13.

Feared. Jer. 5:22; Matt. 10:28.

Magnified. Ps. 21:13; Jude 25.

Efficiency of ministers is through. 1 Cor. 3:6-8; Gal. 2:8; Eph. 3:7.

The wicked

Do not recognize. Matt. 22:29.

It is against them. Ezra 8:22.

Will be destroyed by. Luke 12:5.

The heavenly host magnify. Rev. 4:11; 5:13; 11:17.

Providence of God

Is His care over His works. Ps. 145:9.

Is exercised in

Preserving His creatures. Neh. 9:6; Ps. 36:6; Matt. 10:29.

Providing for His creatures. Ps. 104:27, 28; 136:25; 147:9; Matt. 6:26.

Special preservation and protection of believers. Ps. 37:28; 91:3, 4, 11; 140:7; Is. 3:5; Matt. 10:30.

Prospering believers. Gen. 24:48, 56.

Leading believers. Deut. 8:2, 15; Is. 31:5; 63:12.

Bringing His words to pass. Num. 26:65; Josh. 21:45; Luke 21:32, 33.

Ordering the lives of men. 1 Sam. 2:7, 8; Ps. 75:6, 7; Prov. 16:9; 19:21; 20:24.

Ordaining the lives of men. 1 Sam. 2:7, 8; Ps. 75:6, 7; Prov. 16:9; 19:21; 20:24.

Determining the period of human life. Ps. 31:15; 39:5; Acts 17:26.

Defeating wicked designs. Ex. 15:9-19; 2 Sam. 17:14, 15; Ps. 33:10.

Overruling wicked designs for good. Gen. 45:5-7; 50:20; Phil. 1:12.

Preserving the course of nature. Gen. 8:22; Job 26:10; Ps. 104:5-9.

Directing all events. Josh. 7:14; 1 Sam. 6:7-10, 12; Prov. 16:33; Is. 44:7; Acts 1:26.

Ruling the elements. Job 37:9-13; Is. 50:2; Jon. 1:4, 15; Nah. 1:4.

Ordering the minutest matters. Matt. 10:29, 30; Luke 21:18.

Is righteous. Ps. 145:17; Dan. 4:37.

Is ever watchful. Ps. 121:4; Is. 27:3.

Is all pervading. Ps. 139:1-5.

Sometimes dark and mysterious. Ps. 36:6; 73:16; 77:19; Rom. 11:33.

All things are ordered by

For His glory. Is. 63:14.

For good to believers. Rom. 8:28.

The wicked sometimes made to further. Is. 10:5-12; Acts 3:17, 18.

To be acknowledged

In prosperity. Deut. 8:18; 1 Chr. 29:12.

In adversity. Job 1:21; Ps. 119:15.

In public calamities. Amos 3:6.

In our daily support. Gen. 48:15.

In all things. Prov. 3:6.

Cannot be defeated. 1 Kin. 22:30, 34; Prov. 21:30.

Man’s efforts are useless without. Ps. 127:1, 2; Prov. 21:31.

Believers should

Trust in. Matt. 6:33, 34; 10:9, 29-31.

Have full confidence in. Ps. 16:8; 139:10.

Commit their works to. Prov. 16:3.

Encourage themselves with. 1 Sam. 30:6.

Pray in dependence upon. Acts 12:5.

Pray to be guided by. Gen. 24:12-14; 28:20, 21; Acts 1:24.

Result of depending upon. Luke 22:35.

Connected with the use of means. 1 Kin. 21:19; 22:37, 38; Mic. 5:2; Luke 2:1-4; Acts 27:22, 31, 32.

Danger of denying. Is. 10:13-17; Ezek. 28:2-10; Dan. 4:29-31; Hos. 2:8, 9.

Righteousness of God

Is part of His character. Ps. 7:9; 11:7; 116:5; 119:137.

Described as

Abundant. Ps. 48:10.

Beyond computation. Ps. 71:15.

Enduring forever. Ps. 111:3.

Everlasting. Ps. 119:142.

The habitation of His throne. Ps. 97:2.

Very high. Ps. 71:19.

Christ acknowledged. John 17:25.

Christ committed His cause to. 1 Pet. 2:23.

Angels acknowledge. Rev. 16:5.

Exhibited in

His testimonies. Ps. 119:138, 144.

His commandments. Deut. 4:8; Ps. 119:172.

His judgments. Ps. 19:9; 119:7, 62.

His word. Ps. 119:123.

His ways. Ps. 145:17.

His acts. Judg. 5:11; 1 Sam. 12:7.

His government. Ps. 96:13; 98:9.

The gospel. Ps. 85:10; Rom. 3:25, 26.

The final judgment. Acts 17:31.

The punishment of the wicked. Rom. 2:5; 2 Thess. 1:6; Rev. 16:7; 19:2.

Shown to believers’ descendants. Ps. 103:17.

Shown openly before the heathen. Ps. 98:2.

He delights in the exercise of. Jer. 9:24.

The heavens shall declare. Ps. 50:6; 97:6.

Believers

Ascribe, to Him. Job 36:3; Dan. 9:7.

Acknowledge, in His dealings. Ezra 9:15.

Acknowledge, though the wicked prosper. Jer. 12:1; Ps. 73:12-17.

Recognize, in the fulfillment of His promises. Neh. 9:8.

Confident of seeing. Mic. 7:9.

Upheld by. Is. 41:10.

Do not conceal. Ps. 40:10.

Talk of. Ps. 35:28; 71:15, 16, 24.

Declare to others. Ps. 22:31.

Magnify. Ps. 7:17; 51:14; 145:7.

Plead in prayer. Ps. 143:11; Dan. 9:16.

We should pray

To be led in. Ps. 5:8.

To be revived in. Ps. 119:40.

To be delivered in. Ps. 31:1; 71:2.

To be answered in. Ps. 143:1.

To be judged according to. Ps. 35:24.

For its continued manifestation. Ps. 36:10.

Redemption of His people designed to teach. Mic. 6:4, 5.

The wicked have no interest in. Ps. 69:27.

Illustrated. Ps. 36:6.

Truth of God

Is one of His attributes. Deut. 32:4; Ps. 89:14; 146:6; Is. 65:16.

Described as

Abundant. Ex. 34:6; Ps. 86:15.

Enduring to all generations. Ps. 100:5.

Great and endless. Ps. 57:10.

Inviolable. Num. 23:19; Titus 1:2.

United with mercy in redemption. Ps. 85:10.

Exhibited in His

Counsels of old. Is. 25:1.

Ways. Rev. 15:3.

Works. Ps. 11:7; 33:4; Dan. 4:37.

Judgments. Ps. 19:9; Ps. 96:13.

Word. Ps. 119:160; John 17:17.

Fulfillment of promises in Christ. 2 Cor. 1:20.

Fulfillment of His covenant. Mic. 7:20.

Preservation of believers. Ps. 9:14; 25:10; 57:3; 98:3.

Punishment of the wicked. Rev. 16:7.

We should

Confide in. Ps. 31:5; Titus 1:2.

Plead, in prayer. Ps. 89:49.

Pray for its manifestation to ourselves. 2 Chr. 6:17.

Pray for its exhibition to others. 2 Sam. 2:6.

Make known to others. Is. 38:19.

Magnify. Ps. 71:22; 138:2.

Is denied by

The devil. Gen. 3:4, 5.

The self-righteous. 1 John 1:10.

Unbelievers. 1 John 5:10.

Exemplified toward

Abraham. Gen. 24:27.

Jacob. Gen. 32:10.

Israel. Ps. 98:3.

Unity of God

A ground for obeying Him exclusively. Deut. 4:39, 40.

A ground for loving Him supremely. Deut. 6:4, 5; Mark 12:29, 30.

Asserted by

God Himself. Is. 44:6, 8; 45:18, 21.

Christ. Mark 12:29; John 17:3.

Moses. Deut. 4:39; 6:4.

The apostles. 1 Cor. 8:4, 6; Eph. 4:6; 1 Tim. 2:5.

Consistent with the deity of Christ and of the Holy Spirit. John 10:30; 14:9-11; 1 John 5:7.

Exhibited in

His greatness and wonderful works. 2 Sam. 7:22; Ps. 86:10.

His works of creation and providence. Is. 44:24; 45:5-8.

His exclusive foreknowledge. Is. 46:9-11.

His exercise of uncontrolled sovereignty. Deut. 32:39.

His being the sole object of worship in heaven and earth. Neh. 9:6; Matt. 4:10.

His being alone good. Matt. 19:17.

His being the only Savior. Is. 45:21, 22.

His being the only source of pardon. Mic. 7:18; Mark 2:7.

His unparalleled election and care of His people. Deut. 4:32-35.

The knowledge of, necessary to eternal life. John 17:3.

All believers acknowledge, in worshiping Him. 2 Sam. 7:22; 2 Kin. 19:15; 1 Chr. 17:20.

All should know and acknowledge. Deut. 4:35; Ps. 83:18.

May be acknowledged without saving faith. James 2:19, 20.

Wisdom of God

One of His attributes. 1 Sam. 2:3; Job 9:4.

Described as

Beyond human comprehension. Ps. 139:6.

Incomparable. Is. 44:7; Jer. 10:7.

Infinite. Ps. 147:5; Rom. 11:33.

Mighty. Job 36:5.

Perfect. Job 36:4; 37:16.

Underived. Job 21:22; Is. 40:14.

Universal. Job 28:24; Dan. 2:22; Acts 15:18.

Unsearchable. Is. 40:28; Rom. 11:33.

The gospel contains treasures of. 1 Cor. 2:7.

Wisdom of believers is derived from. Ezra 7:25.

All human wisdom derived from. Dan. 2:21.

Believers ascribe, to Him. Dan. 2:20.

Exhibited in

His works. Job 37:16; Ps. 104:24; 136:5; Prov. 3:19; Jer. 10:12.

His counsels. Is. 28:29; Jer. 32:19.

His foreshadowing events. Is. 42:9; 46:10.

Redemption. 1 Cor. 1:24; Eph. 1:8; 3:10.

Searching the heart. 1 Chr. 28:9; Rev. 2:23.

Understanding the thoughts. 1 Chr. 28:9; Ps. 139:2.

Exhibited in knowing

The heart. Ps. 44:21; Prov. 15:11; Luke 16:15.

The actions. Job 34:21; Ps. 139:2, 3.

The words. Ps. 139:4.

Those who are His. 2 Sam. 7:20; 2 Tim. 2:19.

The way of believers. Job 23:10; Ps. 1:6.

The needs of believers. Deut. 2:7; Matt. 6:8.

The afflictions of believers. Ex. 3:7; Ps. 142:3.

The frailties of believers. Ps. 103:14.

The minutest matters. Matt. 10:29, 30.

The most secret things. Matt. 6:18.

The time of judgment. Matt. 24:36.

The wicked and their works. Neh. 9:10; Job 11:11; Is. 66:18.

Nothing is concealed from. Ps. 139:12.

The wicked question. Ps. 73:11; Is. 47:10.

Should be magnified. Rom. 16:27; Jude 25.

Wrath of God

Is averted by Christ. Luke 2:11, 14; Rom. 5:9; 2 Cor. 5:18, 19; Eph. 2:14, 17; Col. 1:20; 1 Thess. 1:10.

Is averted from them that believe. John 3:14-18; Rom. 3:25; 5:1.

Is averted upon confession of sin and repentance. Job 33:27, 28; Ps. 106:43-45; Jer. 3:12, 13; 18:7, 8; 31:18-20; Joel 2:12-14.

Is slow. Ps. 103:8; Is. 48:9; Jon. 4:2; Nah. 1:3.

Is righteous. Ps. 58:10, 11; Lam. 1:18; Rom. 2:6, 8; 3:5, 6; Rev. 16:6, 7.

The justice of, not to be questioned. Rom. 9:18, 20, 22.

Manifested in terrors. Ex. 14:24; Ps. 76:6-8; Jer. 10:10; Lam. 2:20-22.

Manifested in judgments and afflictions. Job 21:17; Ps. 78:49-51; 90:7; Is. 9:19; Jer. 7:20; Ezek. 7:19; Heb. 3:17.

Cannot be resisted. Job 9:13; 14:13; Ps. 76:7; Nah. 1:6.

Aggravated by continual provocation. Num. 32:14.

Specially reserved for the day of wrath. Zeph. 1:14-18; Matt. 25:41; Rom. 2:5; 2 Thess. 1:8; Rev. 6:17; 11:18; 19:15.

Is against

The wicked. Ps. 7:11; 21:8, 9; Is. 3:8; 13:9; Nah. 1:2, 3; Rom. 1:18; 2:8; Eph. 5:6; Col. 3:6.

Those who forsake Him. Ezra 8:22; Is. 1:4.

Unbelief. Ps. 78:21, 22; Heb. 3:18, 19; John 3:36.

Impenitence. Ps. 7:12; Prov. 1:30, 31; Is. 9:13, 14; Rom. 2:5.

Apostasy. Heb. 10:26, 27.

Idolatry. Deut. 29:20, 27, 28; 32:19-22; Josh. 23:16; 2 Kin. 22:17; Ps. 78:58, 59; Jer. 44:3.

Sin, in believers. Ps. 89:30-32; 90:7-9; 99:8; 102:9, 10; Is. 47:6.

Extreme, against those who oppose the gospel. Ps. 2:2-5; 1 Thess. 2:16.

Folly of provoking. Jer. 7:19; 1 Cor. 10:22.

To be dreaded. Ps. 2:12; 76:7; 90:11; Matt. 10:28.

Removal of, should be prayed for. Ex. 32:11; Ps. 6:1; 38:1; 39:10; 74:1, 2; 79:5; 80:4; Is. 64:9; Dan. 9:16; Hab. 3:2.

Tempered with mercy to saints. Ps. 30:5; Is. 26:20; 54:8; 57:15, 16; Jer. 30:11; Mic. 7:11.

To be borne with submission. 2 Sam. 24:17; Lam. 3:39; Mic. 7:9.

Should lead to repentance. Is. 42:24, 25; Jer. 4:8.

Exemplified against

The old world. Gen. 7:21-23.

The builders of Babel. Gen. 11:8.

Cities of the plain. Gen. 19:24, 25.

The Egyptians. Ex. 7:20; 8:6, 16, 24; 9:3, 9, 23; 10:13, 22; 12:29; 14:27.

The Israelites. Ex. 32:35; Num. 11:1, 33; 14:40-45; 21:6; 25:9; 2 Sam. 24:1, 15.

Enemies of Israel. 1 Sam. 5:6; 7:10.

Nadab and Abihu. Lev. 10:2.

The spies. Num. 14:37.

Korah, etc. Num. 16:31, 35.

Aaron and Miriam. Num. 12:9, 10.

Five kings. Josh. 10:25.

Abimelech. Judg. 9:56.

The men of Beth Shemesh. 1 Sam. 6:19.

Saul. 1 Sam. 31:6.

Uzzah. 2 Sam. 6:7.

Saul’s family. 2 Sam. 21:1.

Sennacherib. 2 Kin. 19:28, 35, 37.

God the Son

Ascension of Christ

Prophecies respecting. Ps. 68:18; Eph. 4:7, 8.

Foretold by Himself. John 6:62; 7:33; 14:28; 16:5; 20:17.

Forty days after His resurrection. Acts 1:3.

Described. Acts 1:9.

From Mount Olivet. Mark 11:1; Luke 24:50; Acts 1:12.

While blessing His disciples. Luke 24:50.

When He had atoned for sin. Heb. 9:12; 10:12.

Was triumphant. Ps. 68:18.

Was to supreme power and dignity. Luke 24:26; Eph. 1:20, 21; 1 Pet. 3:22.

As the forerunner of His people. Heb. 6:20.

To intercede. Rom. 8:34; Heb. 9:24.

To send the Holy Spirit. John 16:7; Acts 2:33.

To receive gifts for men. Ps. 68:18; Eph. 4:8, 11.

To prepare a place for His people. John 14:2.

His second coming shall be in like manner as. Acts 1:10, 11.

Typified. Lev. 16:15; Heb. 6:20; 9:7, 9, 12.

Character and Attributes of Christ

Holy. Luke 1:35; Acts 3:14; 4:27; Rev. 3:7.

Righteous. Is. 53:11; Heb. 1:9.

Good. Matt. 19:16.

Faithful. Is. 11:5; 1 Thess. 5:24.

True. John 1:14; 7:18; 1 John 5:20.

Just. Zech. 9:9; John 5:30; Acts 22:14.

Sinless. Is. 53:9; Matt. 4:1-10; 27:4; John 8:46; 2 Cor. 5:21; Heb. 7:26; 1 Pet. 1:19; 2:22.

Obedient to God the Father. Ps. 40:8; Luke 22:42; John 4:34; 15:10.

Zealous. Luke 2:49; John 2:17; 8:29.

Humble. Is. 53:7; Zech. 9:9; Matt. 11:29; Luke 22:27; Phil. 2:8.

Merciful. Heb. 2:17.

Patient. Is. 53:7; Matt. 27:14; 1 Tim. 1:16.

Compassionate. Is. 40:11; Matt. 4:23, 24; Luke 19:41; Acts 10:38.

Loving. John 13:1; 15:13.

Self-denying. Matt. 8:20; 2 Cor. 8:9.

Forgiving. Luke 23:34.

Eternal. Is. 9:6; Mic. 5:2; John 1:1; Col. 1:17; Heb. 1:8-10; Rev. 1:8.

Omnipresent. Matt. 18:20; 28:20; John 3:13.

Omnipotent. Ps. 45:3; Phil. 3:21; Rev. 1:8.

Omniscient. 1 Kin. 8:39; Luke 5:22; Ezek. 11:15; John 2:24, 25; 16:30; 21:17; Rev. 2:23.

Subject to His parents. Luke 2:51.

Saints are conformed to. Rom. 8:29.

The object of divine worship. Acts 7:59; Heb. 1:6; Rev. 5:12.

The object of faith. Ps. 2:12; Jer. 17:5, 7; John 14:1; 1 Pet. 2:6.

Unchangeable. Mal. 3:6; Heb. 1:12; 13:8.

Compassion and Sympathy of Christ

Necessary to His priestly office. Heb. 5:2, 7.

Manifested for the

Weary and heavy laden. Matt. 11:28-30.

Weak in faith. Is. 40:11; 42:3; Matt. 12:20.

Tempted. Heb. 2:18.

Afflicted. Luke 7:13; John 11:35.

Diseased. Matt. 14:14; Mark 1:41.

Poor. Mark 8:2.

Perishing sinners. Matt. 9:36; Luke 19:41; John 3:16.

An encouragement to prayer. Heb. 4:15.

Crucifixion of Christ

Predictions of. Ps. 22:1, 14-18; 69:20, 21, 25; Zech. 13:7; Mark 2:20; 14:1.

Events surrounding the. Matt. 27:32-56. Cf. Mark 15:21-41; Luke 23:26-49.

The desire of the people. Luke 23:23-25.

References to, the rejected stone. Matt. 21:42.

Mary’s preparation for. Mark 14:3-9.

Led to, after being mocked. Matt. 27:31.

The place of. Matt. 27:33.

The time of. Matt. 27:45.

Given gall to drink. Matt. 27:34; Mark 15:23.

Soldiers dividing His garments during. Mark 15:24.

Cried out to God. Matt. 27:46.

He endured it in spite of the disgrace attached to. Gal. 3:13; 5:11; Heb. 12:2.

Proved His humility. Phil. 2:8.

Paul proclaimed, as essential to the gospel message. 1 Cor. 2:2; Gal. 3:1.

Death of Christ

Foretold. Is. 53:8; Dan. 9:26; Zech. 13:7.

Appointed by God. Is. 53:6, 10; Acts 2:23.

Necessary for the redemption of man. Luke 24:46; Acts 17:3.

Acceptable, as a sacrifice to God. Matt. 20:28; Eph. 5:2; 1 Thess. 5:10.

Was voluntary. Is. 53:12; Matt. 26:53; John 10:17, 18.

Was undeserved. Is. 53:9.

Mode of

Foretold by Himself. Matt. 20:18, 19; John 12:32, 33.

Prefigured. Num. 21:8; John 3:14.

Ignominious. Heb. 12:2.

Accursed. Gal. 3:13.

Exhibited His humility. Phil. 2:8.

A stumbling block to Jews. 1 Cor. 1:23.

Foolishness to Gentiles. 1 Cor. 1:18, 23.

Demanded by the Jews. Matt. 27:22, 23.

Inflicted by the Gentiles. Matt. 27:26-35.

In the company of transgressors. Is. 53:12; Matt. 27:38.

Accompanied by supernatural signs. Matt. 27:45, 51-53.

Signified death to sin. Rom. 6:3-8; Gal. 2:20.

Commemorated in the Lord’s Supper. Luke 22:19, 20; 1 Cor. 11:26-29.

Deity of Christ

As Messiah. Ps. 24:7, 10; 45:6, 7; Is. 8:13, 14; 40:3, 11; Jer. 23:5, 6; Zech. 13:7; Matt. 3:3; Mark 2:7, 10; Rom. 9:5; Col. 3:13; Titus 2:13; Heb. 13:20; 1 Pet. 2:8.

As God. Gen. 2:3; Is. 7:14; 9:6; 44:6; 48:12-16; Matt. 1:23; 12:8; 26:63-67; John 1:1, 14, 18; 3:16, 18, 31; Acts 10:36; Rom. 10:11-13; 1 Cor. 1:30; 2:8; 4:5; 15:47; 2 Cor. 5:10; Phil. 2:6; Col. 1:16; 2:9; 2 Tim. 4:1; Heb. 1:3, 8, 10-12; James 2:1; 1 John 4:9; 5:20; Rev. 1:5, 17; 17:4; 22:13.

As one with the Father. Prov. 30:4; Matt. 11:27; John 5:17, 23; 10:30, 38; John 12:45; 14:7-10; 16:15; 17:10; 1 Thess. 3:11; 2 Thess. 2:16, 17.

As sending the Spirit. John 14:16; 15:26.

As Creator of all things. Neh. 9:6; John 1:3; Col. 1:16, 17; Heb. 1:2, 3.

Raises the dead. John 5:21; 6:40, 54.

Raises Himself from the dead. John 2:19, 21; 10:18.

Acknowledged by Old Testament believers. Job 19:25-27.

Exaltation of Christ

To right hand of God. Mark 14:62; Acts 5:31; Heb. 1:3.

He was received up in glory. 1 Tim. 3:16.

Purpose of. Acts 5:31.

A result of

His humble obedience. Phil. 2:5-9.

Enduring the shame of the cross. Heb. 12:2.

Purging sins. Heb. 1:3.

Proper response to. Phil. 2:9-11.

Example of Christ

Is perfect. Heb. 7:26.

Conformity to, required in

Holiness. Rom. 1:6; 1 Pet. 1:15, 16.

Righteousness. 1 John 2:6.

Purity. 1 John 3:3.

Love. John 13:34; Eph. 5:2; 1 John 3:16.

Humility. Luke 22:27; Phil. 2:5, 7.

Meekness. Matt. 11:29.

Obedience. John 15:10.

Self-denial. Matt. 16:24; Rom. 15:3.

Ministering to others. Matt. 20:28; John 13:14, 15.

Benevolence. Acts 20:35; 2 Cor. 8:7, 9.

Forgiving complaints. Col. 3:13.

Overcoming the world. John 16:33; 1 John 5:4.

Being not of the world. John 17:16.

Being without deceit. 1 Pet. 2:21, 22.

Suffering wrongfully. 1 Pet. 2:21-23.

Suffering for righteousness. Heb. 12:3, 4.

Believers predestinated to follow. Rom. 8:29.

Conformity to, progressive. 2 Cor. 3:18.

Excellency and Glory of Christ

As God. John 1:1-5; Phil. 2:6, 9, 10.

As the Son of God. Matt. 3:17; Heb. 1:6, 8.

As one with the Father. John 10:30, 38.

As the firstborn. Col. 1:15, 18; Heb. 1:6.

As Lord of lords, etc. Rev. 17:14.

As the image of God. Col. 1:15; Heb. 1:3.

As Creator. John 1:3; Col. 1:16; Heb. 1:2.

As the Blessed of God. Ps. 45:2.

As Mediator. 1 Tim. 2:5; Heb. 8:6.

As Prophet. Deut. 18:15, 16; Acts 3:22.

As Priest. Ps. 110:4; Heb. 4:15.

As King. Is. 6:1-5; John 12:41.

As Judge. Matt. 16:27; 25:31, 33.

As Shepherd. Is. 40:10, 11; John 10:11, 14.

As Head of the church. Eph. 1:22.

As the true Light. Luke 1:78, 79; John 1:4, 9.

As the Foundation of the church. 1 Pet. 2:6.

As the way. John 14:6; Heb. 10:19, 20.

As the truth. 1 John 5:20; Rev. 3:7.

As the life. John 11:25; Col. 3:4; 1 John 5:11.

As incarnate. John 1:14.

In His words. Luke 4:22; John 7:46.

In His works. Matt. 13:54; John 2:11.

In His sinless perfection. Heb. 7:26-28.

In the fullness of His grace and truth. Ps. 45:2; John 1:14.

In His transfiguration. Matt. 17:2; 2 Pet. 1:16-18.

In His exaltation. Acts 7:55, 56; Eph. 1:21.

In the calling of the Gentiles. Ps. 72:17; John 12:21, 23.

In the restoration of the Jews. Ps. 102:16.

In His triumph. Is. 63:1-3; Rev. 19:11, 16.

Followed His sufferings. 1 Pet. 1:10, 11.

Followed His resurrection. 1 Pet. 1:21.

Is unchangeable. Heb. 1:10-12.

Is incomparable. Song 5:10; Phil. 2:9.

Imparted to believers. John 17:22; 2 Cor. 3:18.

Celebrated by the redeemed. Rev. 5:8-14; 7:9-12.

Revealed in the gospel. Is. 40:5.

Believers will see and rejoice. John 17:24; 1 Pet. 4:13.

Human Nature of Christ

Was necessary to His mediatorial office. Gal. 4:4, 5; 1 Cor. 15:21; Rom. 6:15, 19; 1 Tim. 2:5; Heb. 2:17.

Is proved by His

Conception in the virgin’s womb. Matt. 1:18; Luke 1:31.

Birth. Matt. 1:16, 25; 2:2; Luke 2:7, 11.

Partaking of flesh and blood. John 1:14; Heb. 2:14.

Having a human soul. Matt. 26:38; Luke 23:46; Acts 2:31.

Circumcision. Luke 2:21.

Increase in wisdom and stature. Luke 2:52.

Weeping. Luke 19:41; John 11:35.

Hungering. Matt. 4:2; 21:18.

Thirsting. John 4:7; 19:28.

Sleeping. Matt. 8:24; Mark 4:38.

Being subject to weariness. John 4:6.

Being a man of sorrows. Is. 53:3, 4; Luke 22:44; John 11:33; 12:27.

Enduring indignities. Matt. 26:67; Luke 22:64; 23:11.

Being scourged. Ps. 22:16; Matt. 27:26; Luke 23:33.

Death. John 19:30.

Side being pierced. John 19:34.

Burial. Matt. 27:59, 60; Mark 15:46.

Resurrection. Acts 3:15; 2 Tim. 2:8.

Was like our own, in all things except sin. Acts 3:22; Phil. 2:7, 8; Heb. 2:17.

Was without sin. John 18:38; 8:46; Heb. 4:15; 7:26, 28; 1 Pet. 2:22; 1 John 3:5.

Was verified by the senses. Luke 24:39; John 20:27; 1 John 1:1, 2.

Was of the seed of

The woman. Gen. 3:15; Is. 7:4; Jer. 31:22; Luke 1:31; Gal. 4:4.

Abraham. Gen. 22:18; Gal. 3:16; Heb. 2:16.

David. 2 Sam. 7:12, 16; Ps. 89:35, 36; Jer. 23:5; Matt. 22:42; Mark 10:47; Acts 2:30; 13:23; Rom. 1:3.

Genealogy of. Matt. 1:1-17; Luke 3:23-38.

Attested by Himself. Matt. 8:20; 16:13.

Confession of, a test of belonging to God. 1 John 4:2.

Acknowledged by men. Mark 6:3; John 7:27; 19:5; Acts 2:22.

Denied by Antichrist. 1 John 4:3; 2 John 7.

Humility of Christ

Declared by Himself. Matt. 11:29.

Exhibited in His

Taking our nature. Phil. 2:7; Heb. 2:16.

Birth. Luke 2:4-7.

Subjection to His parents. Luke 2:51.

Station in life. Matt. 13:55; John 9:29.

Poverty. Luke 9:58; 2 Cor. 8:9.

Partaking of our weaknesses. Heb. 4:15; 5:7.

Submitting to ordinances. Matt. 3:13-15.

Becoming a servant. Matt. 20:28; Luke 22:27; Phil. 2:7.

Associating with the despised. Matt. 9:10, 11; Luke 15:1, 2.

Refusing honors. John 5:41; 6:15.

Entry into Jerusalem. Zech. 9:9; Matt. 21:5, 7.

Washing His disciples’ feet. John 13:5.

Obedience. John 6:38; Heb. 10:9.

Submitting to sufferings. Is. 50:6; 53:7; Matt. 26:37-39; Acts 8:32.

Exposing Himself to reproach and contempt. Ps. 22:6; 69:9; Is. 53:3; Rom. 15:3.

Being obedient to death. John 10:15, 17, 18; Phil. 2:8; Heb. 12:2.

Believers should imitate. Phil. 2:5-8.

On account of, He was despised. Mark 6:3; John 9:29.

His exaltation, the result of. Phil. 2:9.

Incarnation of Christ

Defined as

God coming into the world. John 1:9.

The Word become flesh. John 1:14.

Descending to earth. Eph. 4:9.

He possessed the fullness of the divine nature in a human body. Col. 2:9.

Described as self-emptying (made Himself of no reputation). Phil. 2:6-11.

He was born according to the flesh. Rom. 1:3, 4; 8:3.

Became poor, a reference to. 2 Cor. 8:9.

Prophecy of. Mic. 5:2.

Love of Christ

To the Father. Ps. 91:14; John 14:31.

To His church. John 15:9; Eph. 5:24.

To those who love Him. Prov. 8:17; John 14:21.

Manifested in His

Praying for His enemies. Luke 23:34.

Dying for us. Luke 19:10; John 15:13; Gal. 2:20; 1 John 3:16; Rev. 1:5.

Interceding for us. Heb. 7:25; 9:24.

Sending the Spirit. Ps. 68:18; John 16:7.

Rebukes and chastisements. Rev. 3:19.

Passes knowledge. Eph. 3:19.

Requiring believers

They should imitate. John 13:34; 15:10, 12; Eph. 5:2; 1 John 3:16.

Is compelling. 2 Cor. 5:14.

Is unchangeable. John 13:1.

Is indissoluble. Rom. 8:35.

They obtain victory through. Rom. 8:37.

Is the ground of their love to Him. Luke 7:47.

Shall be acknowledged even by His enemies. Rev. 3:9.

Illustrated. Matt. 18:11-13.

Exemplified toward

Peter. Luke 22:32, 61.

Lazarus, etc. John 11:5, 36.

His apostles. John 13:1, 34.

John. John 13:23.

Ministry of Christ as Head of the Church

Predicted. Ps. 118:22; Matt. 21:42.

Appointed by God. Eph. 1:22.

Declared by Himself. Matt. 21:42.

As His mystical body. Eph. 4:12, 15; 5:23.

Has the preeminence in all things. 1 Cor. 11:3; Eph. 1:22; Col. 1:18.

Commissioned His apostles. Matt. 10:1, 7; 28:19; John 20:21.

Instituted the ordinances. Matt. 28:19; Luke 22:19, 20.

Imparts gifts. Ps. 68:18; Eph. 4:8.

Saints are complete in. Col. 2:10.

Perverters of the truth do not hold. Col. 2:18, 19.

Ministry of Christ as High Priest

Appointed and called by God. Heb. 3:1, 2; 5:4, 5.

After the order of Melchizedek. Ps. 110:4; Heb. 5:6; 6:20; 7:15, 17.

Superior to Aaron and the Levitical priests. Heb. 7:11, 16, 22; 8:1, 2, 6.

Consecrated with an oath. Heb. 7:20, 21.

Unchangeable priesthood. Heb. 7:23, 28.

Is of unblemished purity. Heb. 7:26, 28.

Faithful. Heb. 3:2.

Needed no sacrifice for Himself. Heb. 7:27.

As a sacrifice

Intercedes for those who are tempted. Heb. 2:18; 4:15; 7:25; 9:24.

On His throne. Zech. 6:13.

Encouragement to steadfastness. Heb. 4:14.

Typified by

Melchizedek. Gen. 14:18-20.

Aaron, etc. Ex. 40:12-15.

Ministry of Christ as King

Foretold. Num. 24:17; Ps. 2:6; Is. 9:7; Jer. 23:5; Mic. 5:2. Cf. Ps. 45:1-17.

Glorious. Ps. 24:7-10; 1 Cor. 2:8; James 2:1.

Supreme. Ps. 89:27; Rev. 1:5; 19:16.

His throne. Rev. 3:21.

In the line of David. Is. 9:7; Ezek. 37:24, 25; Luke 1:32; Acts 2:30.

Rules Zion. Ps. 2:6; Is. 52:7; Zech. 9:9; Matt. 21:5; John 12:12-15.

Has a righteous kingdom. Ps. 45:6; Is. 32:1; Jer. 23:5; Heb. 1:8, 9.

Has an everlasting kingdom. Dan. 2:44; 7:14; Luke 1:33.

Has a universal kingdom. Ps. 2:8; 72:8; Zech. 14:9; Rev. 11:15.

Has a spiritual kingdom. John 18:36.

Believers are the subjects of His kingdom Col. 1:13; Rev. 15:3; 22:3, 4.

Acknowledged by

The wise men from the East. Matt. 2:2.

Nathanael. John 1:49.

His followers. Luke 19:38; John 12:13.

Declared by Himself. Matt. 25:34; John 18:37.

Written on His cross. John 19:19.

The Jews shall turn to. Hos. 3:5.

Earthly kings will pay homage to. Ps. 72:10; Is. 49:7.

Shall overcome all His enemies. Ps. 110:1; Mark 12:36; 1 Cor. 15:25; Rev. 17:14.

Typified by

Melchizedek. Gen. 14:18.

David. 1 Sam. 16:1, 12, 13; Luke 1:32.

Solomon. 1 Chr. 28:6, 7.

Ministry of Christ as Mediator

Through His death. Eph. 2:13-18; Heb. 9:15.

The only one between God and man. 1 Tim. 2:5.

Of the gospel covenant. Heb. 8:6; 12:24.

Typified by

Moses. Deut. 5:5; Gal. 3:19.

Aaron. Num. 16:48.

Ministry of Christ as Prophet

Foretold. Deut. 18:15, 18; Is. 52:7.

Anointed with the Holy Spirit. Is. 42:1; 61:1; Luke 4:18; John 3:34.

Alone knows and reveals God. Matt. 11:27; John 3:2, 13, 34; 17:6, 14, 26; Heb. 1:1, 2.

Same doctrine as the Father’s. John 8:26, 28; 12:49, 50; 14:10, 24; 15:15; 17:8, 16.

Preached the gospel, worked miracles. Matt. 4:23; 11:5; Luke 4:43.

Foretold things to come. Matt. 24:3-35; Luke 19:41, 44.

Faithful to His trust. Luke 4:43; John 17:8; Heb. 3:2; Rev. 1:5; 3:14.

Full of wisdom. Luke 2:40, 47, 52; Col. 2:3.

Mighty in word and deed. Matt. 13:54; Mark 1:27; Luke 4:32; John 7:46.

Humble. Is. 42:2; Matt. 12:17-20.

God commands us to hear. Deut. 18:15; Matt. 17:25; Acts 3:22, 23; 7:37; Heb. 2:3.

Typified by Moses. Deut. 18:15.

Ministry of Christ as Shepherd

Foretold. Gen. 49:24; Is. 40:11; Ezek. 34:23; 37:24.

The chief. 1 Pet. 5:4.

The good. John 10:11, 14.

The great. Mic. 5:4; Heb. 13:20.

His sheep

He knows. John 10:3, 14, 16, 27.

He guides. John 10:3, 4.

He feeds. John 10:9; 1 Pet. 2:25

He protects and preserves.; John 10:28.

He laid down His life for. Zech. 13:7; Matt. 26:31; John 10:11, 15; Acts 20:28.

He gives eternal life to. John 10:28.

Typified by David. 1 Sam. 16:11.

Miracles of Christ

Water turned to wine. John 2:6-10.

Nobleman’s son healed. John 4:46-53.

Centurion’s servant healed. Matt. 9:5-13.

Catch of fish. Luke 5:4-6; John 21:6.

Demons cast out. Matt. 8:28-32; 9:32, 33; 15:22-28; 17:14-18; Mark 1:23-27.

Peter’s mother-in-law healed. Matt. 8:14, 15.

Lepers cleansed. Matt. 8:3; Luke 17:14.

Paralytic healed. Mark 2:3-12.

Withered hand restored. Matt. 12:10-13.

Handicapped man healed. John 5:5-9.

The dead raised to life. Matt. 9:18; 19:23-25; Luke 7:12-15. Cf. John 11:11-44.

Flow of blood stopped. Matt. 9:20-22.

The blind restored to sight. Matt. 9:27-30; Mark 8:22-25; John 9:1-7.

The deaf and mute cured. Mark 7:32-35.

The multitude fed. Matt. 14:15-21; 15:32-38.

His walking on the sea. Matt. 14:25-27.

His allowing Peter to walk on the water. Matt. 14:29.

Storm stilled. Matt. 8:23-26; 14:32.

Sudden arrival of the boat. John 6:21.

Tribute money. Matt. 17:27.

Woman healed of infirmity. Luke 13:11-13.

Dropsy cured. Luke 14:2-4.

Fig tree blighted. Matt. 21:19.

Malchus healed. Luke 22:50, 51.

Performed for the messengers of John the Baptist. Luke 7:21, 22.

Many different diseases healed. Matt. 4:23, 24; 14:14; 15:30; Mark 1:34; Luke 6:17-19.

His transfiguration. Matt. 17:1-8.

His resurrection. Matt. 28:1-6; Mark 16:6; Luke 24:5, 6; John 10:18.

His appearance to His disciples, the doors being shut. John 20:19.

His ascension. Acts 1:9.

Parables of Christ

Wise and foolish builders. Matt. 7:24-27.

Friends of the bridegroom. Matt. 9:15.

New cloth and old garment. Matt. 9:16.

New wine and old wineskins. Matt. 9:17.

Unclean spirit. Matt. 12:43.

Sower. Matt. 13:3-23. Cf. Luke 8:5-15.

Tares. Matt. 13:24-30, 36-43.

Mustard seed. Matt. 13:31, 32; Luke 13:19.

Leaven. Matt. 13:33.

Treasure hidden in a field. Matt. 13:44.

Pearl of great price. Matt. 13:45, 46.

Net cast into the sea. Matt. 13:47-50.

What defiles a person. Matt. 15:10-15.

Unmerciful servant. Matt. 18:23-35.

Laborers hired. Matt. 20:1-16.

Two sons. Matt. 21:28-32.

Wicked vinedressers. Matt. 21:33-45.

Marriage feast. Matt. 22:2-14.

Fig tree. Matt. 24:32-34.

Master of the house watching. Matt. 24:43.

Faithful and evil servants. Matt. 24:45-51.

Ten virgins. Matt. 25:1-13.

Talents. Matt. 25:14-30.

Kingdom divided against itself. Mark 3:24.

House divided against itself. Mark 3:25.

Strong man armed. Mark 3:27; Luke 11:21.

Seed growing secretly. Mark 4:26-29.

Lighted lamp. Mark 4:21; Luke 11:33-36.

Man going to a far country. Mark 13:34-37.

Blind leading the blind. Luke 6:39.

Plank and speck. Luke 6:41, 42.

Tree and its fruit. Luke 6:43-45.

Creditor and debtors. Luke 7:41-47.

Good Samaritan. Luke 10:30-37.

Persistent friend. Luke 11:5-9.

Rich fool. Luke 12:16-21.

Cloud and wind. Luke 12:54-57.

Barren fig tree. Luke 13:6-9.

Men invited to a feast. Luke 14:7-11.

Builder of a tower. Luke 14:28-30, 33.

King going to war. Luke 14:31-33.

Seasoning of salt. Luke 14:34, 35.

Lost sheep. Luke 15:3-7.

Lost piece of silver. Luke 15:8-10.

Prodigal son. Luke 15:11-32.

Unjust servant. Luke 16:1-8.

Rich man and Lazarus. Luke 16:19-31.

Persistent widow. Luke 18:1-8.

Pharisee and tax collector. Luke 18:9-14.

Responsibility (minas). Luke 19:12-27.

Good Shepherd. John 10:1-6.

Vine and branches. John 15:1-5.

Power of Christ

As the Son of God, is the power of God. John 5:17-19; 10:28-30.

As man, is from the Father. Acts 10:38.

Described as

Supreme. Eph. 1:20, 21; 1 Pet. 3:22.

Unlimited. Matt. 28:18.

Over all flesh. John 17:2.

Over all things. John 3:35; Eph. 1:22.

Glorious. 2 Thess. 1:9.

Everlasting. 1 Tim. 6:16.

Is able to subdue all things. Phil. 3:21.

Exhibited in

Creation. John 1:3, 10; Col. 1:16.

Upholding all things. Col. 1:17; Heb. 1:3.

Salvation. Is. 63:1; Heb. 7:25.

His teaching. Matt. 7:28, 29; Luke 4:32.

Working of miracles. Matt. 8:27; Luke 5:17.

Enabling others to work miracles. Matt. 10:1; Mark 16:17, 18; Luke 10:17.

Forgiving sins. Matt. 9:6; Acts 5:31.

Giving spiritual life. John 5:21, 25, 26.

Giving eternal life. John 17:2.

Raising the dead. John 5:28, 29.

Raising Himself from the dead. John 2:19-21; 10:18.

Overcoming the world. John 16:33.

Overcoming the devil. Col. 2:15; Heb. 2:14.

Destroying the works of the devil. 1 John 3:8.

Ministers should make known. 2 Pet. 1:16.

Believers

Made willingly by. Ps. 110:3.

Aided by. Heb. 2:18.

Strengthened by. Phil. 4:13; 2 Tim. 4:17.

Preserved by. 2 Tim. 1:12; 4:18.

Bodies of, shall be changed by. Phil. 3:21.

It rests upon them. 2 Cor. 12:9.

Is present in the assembly of. 1 Cor. 5:4.

Shall be specially manifested at His second coming. Mark 13:26; 2 Pet. 1:16.

Shall subdue all other power. 1 Cor. 15:24.

The wicked shall be destroyed by. Ps. 2:9; Is. 11:4; 63:3; 2 Thess. 1:9.

Preciousness of Christ

To God. Matt. 3:17; 1 Pet. 2:4.

To believers. Phil. 3:8; 1 Pet. 2:7.

Because of His

Goodness and beauty. Zech. 9:17.

Excellence and grace. Ps. 45:2.

Name. Heb. 1:4.

Atonement. Heb. 12:24; 1 Pet. 1:19.

Words. John 6:68.

Promises. 2 Pet. 1:4.

Care and tenderness. Is. 40:11.

As the cornerstone of the church. Is. 28:16; 1 Pet. 2:6.

As the source of all grace. John 1:14; Col. 1:19.

Unsearchable. Eph. 3:8.

Illustrated. Matt. 13:44-46.

Prophecies Fulfilled in Christ

As the Son of God. Ps. 2:7.

Fulfilled. Luke 1:32, 35.

As the seed of the woman. Gen. 3:15.

Fulfilled. Gal. 4:4.

As the seed of Abraham. Gen. 17:7; 22:18.

Fulfilled. Gal. 3:16.

As the seed of Isaac. Gen. 21:12.

Fulfilled. Heb. 11:17-19.

As the seed of David. Ps. 132:11; Jer. 23:5.

Fulfilled. Acts 13:23; Rom. 1:3.

His coming at a set time. Gen. 49:10; Dan. 9:24, 25.

Fulfilled. Luke 2:1.

His being born of a virgin. Is. 7:14.

Fulfilled. Matt. 1:22, 23; Luke 2:7.

His being called Immanuel. Is. 7:14.

Fulfilled. Matt. 1:22, 23.

His being born in Bethlehem Ephrathah of Judea. Mic. 5:2.

Fulfilled. Matt. 2:1; Luke 2:4-6.

Great persons coming to adore Him. Ps. 72:10.

Fulfilled. Matt. 2:1-11.

The killing of the children of Bethlehem. Jer. 31:15.

Fulfilled. Matt. 2:16-18.

His being called out of Egypt. Hos. 11:1.

Fulfilled. Matt. 2:15.

His being preceded by John the Baptist. Is. 40:3; Mal. 3:1.

Fulfilled. Matt. 3:1, 3; Luke 1:17.

His being anointed with the Spirit. Ps. 45:7; Is. 11:2; 61:1.

Fulfilled. Matt. 3:16; John 3:34; Acts 10:38.

His being a prophet like Moses. Deut. 18:15-18.

Fulfilled. Acts 3:20-22.

His being a priest after the order of Melchizedek. Ps. 110:4.

Fulfilled. Heb. 5:5, 6.

His entering on His public ministry. Is. 61:1, 2.

Fulfilled. Luke 4:16-21, 43.

His ministry commencing in Galilee. Is. 9:1, 2.

Fulfilled. Matt. 4:12-16, 23.

His entering publicly into Jerusalem. Zech. 9:9.

Fulfilled. Matt. 21:1-5.

His coming into the temple. Hag. 2:7, 9; Mal. 3:1.

Fulfilled. Matt. 21:12; Luke 2:27-32; John 2:13-16.

His poverty. Is. 53:2.

Fulfilled. Mark 6:3; Luke 9:58.

His meekness. Is. 42:2.

Fulfilled. Matt. 12:15, 16, 19.

His tenderness and compassion. Is. 40:11; 42:3.

Fulfilled. Matt. 12:15, 20; Heb. 4:15.

His being without deceit. Is. 53:9.

Fulfilled. 1 Pet. 2:22.

His zeal. Ps. 69:9.

Fulfilled. John 2:17.

His preaching by parables. Ps. 78:2.

Fulfilled. Matt. 13:34, 35.

His working miracles. Is. 35:5, 6.

Fulfilled. Matt. 11:4-6; John 11:47.

His bearing reproach. Ps. 22:6; 69:7, 9, 20.

Fulfilled. Rom. 15:3.

His being rejected by His brethren. Ps. 69:8; Is. 63:3.

Fulfilled. John 1:11; 7:3.

His being a stone of stumbling to the Jews. Is. 8:14.

Fulfilled. Rom. 9:32; 1 Pet. 2:8.

His being hated by the Jews. Ps. 69:4; Is. 49:7.

Fulfilled. John 15:24, 25.

His being rejected by the Jewish rulers. Ps. 118:22.

Fulfilled. Matt. 21:42; John 7:48.

That the Jews and Gentiles should combine against Him. Ps. 2:1, 2.

Fulfilled. Luke 23:12; Acts 4:27.

His being betrayed by a friend. Ps. 41:9; 55:12-14.

Fulfilled. John 13:18, 21.

His disciples forsaking Him. Zech. 13:7.

Fulfilled. Matt. 26:31, 56.

His being sold for thirty pieces of silver. Zech. 11:12.

Fulfilled. Matt. 26:15.

His price being given for the potter’s field. Zech. 11:13.

Fulfilled. Matt. 27:7.

The intensity of His sufferings. Ps. 22:14, 15.

Fulfilled. Luke 22:42, 44.

His sufferings being for others. Is. 53:4-6, 12; Dan. 9:26.

Fulfilled. Matt. 20:28.

His patience and silence under suffering. Is. 53:7.

Fulfilled. Matt. 26:63; 27:12-14.

His being struck on the cheek. Mic. 5:1.

Fulfilled. Matt. 27:30.

His visage being marred. Is. 52:14; 53:3.

Fulfilled. John 19:5.

His being spit on and scourged. Is. 50:6.

Fulfilled. Mark 14:65; John 19:1.

His hands and feet being nailed to the cross. Ps. 22:16.

Fulfilled. John 19:18; 20:25.

His being forsaken by God. Ps. 22:1.

Fulfilled. Matt. 27:46.

His being mocked. Ps. 22:7, 8.

Fulfilled. Matt. 27:39-44.

Gall and vinegar being given him to drink. Ps. 69:21.

Fulfilled. Matt. 27:34.

His garments being parted, and lots cast for His clothing. Ps. 22:18.

Fulfilled. Matt. 27:35.

His being numbered with the transgressors. Is. 53:12.

Fulfilled. Mark 15:28.

His intercession for His murderers. Is. 53:12.

Fulfilled. Luke 23:34.

His death. Is. 53:12.

Fulfilled. Matt. 27:50.

That not a bone of His should be broken. Ex. 12:46; Ps. 34:20.

Fulfilled. John 19:33, 36.

His being pierced. Zech. 12:10.

Fulfilled. John 19:34, 37.

His being buried with the rich. Is. 53:9.

Fulfilled. Matt. 27:57-60.

His flesh not seeing corruption. Ps. 16:10.

Fulfilled. Acts 2:31.

His resurrection. Ps. 16:10; Is. 26:19.

Fulfilled. Luke 24:6, 31, 34.

His ascension. Ps. 68:18.

Fulfilled. Luke 24:51; Acts 1:9.

His sitting on the right hand of God. Ps. 110:1.

Fulfilled. Heb. 1:3.

His exercising the priestly office in heaven. Zech. 6:13.

Fulfilled. Rom. 8:34.

His being the chief cornerstone of the church. Is. 28:16.

Fulfilled. 1 Pet. 2:6, 7.

His being king in Zion. Ps. 2:6.

Fulfilled. Luke 1:32; John 18:33-37.

The conversion of the Gentiles to Him. Is. 11:10; 42:1.

Fulfilled. Matt. 1:17, 21; John 10:16; Acts 10:45, 47.

His righteous government. Ps. 45:6, 7.

Fulfilled. John 5:30; Rev. 19:11.

His universal dominion. Ps. 72:8; Dan. 7:14.

Fulfilled. Phil. 2:9, 11.

The perpetuity of His kingdom. Is. 9:7; Dan. 7:14.

Fulfilled. Luke 1:32, 33.

Resurrection of Christ

Foretold by the prophets. Ps. 16:10; Acts 13:34, 35; Is. 26:19.

Foretold by Himself. Matt. 20:19; Mark 9:9; 14:28; John 2:19-22.

Was necessary for

The fulfillment of Scripture. Luke 24:45, 46.

Forgiveness of sins. 1 Cor. 15:17.

Justification. Rom. 4:25; 8:34.

Hope. 1 Cor. 15:19.

The efficacy of preaching. 1 Cor. 15:14.

The efficacy of faith. 1 Cor. 15:14, 17.

The truth of the gospel. 1 Cor. 15:14, 15.

A proof of His being the Son of God. Ps. 2:7; Acts 13:33; Rom. 1:4.

Effected by

The power of God. Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12.

His own power. John 2:19; 10:18.

The power of the Holy Spirit. 1 Pet. 3:18.

On the first day of the week. Mark 16:9.

On the third day after His death. Luke 24:46; Acts 10:40; 1 Cor. 15:4.

The apostles

At first did not understand the predictions respecting. Mark 9:10; John 20:9.

Very slow to believe. Mark 16:13; Luke 24:9, 11, 37, 38.

Rebuked for their unbelief of. Mark 16:14.

He appeared after, to

Mary Magdalene. Mark 16:9; John 20:18.

The women. Matt. 28:9.

Simon. Luke 24:34.

Two disciples. Luke 24:13-31.

The apostles, except Thomas. John 20:19, 24.

The apostles, including Thomas. John 20:26.

The apostles (disciples) at the Sea of Tiberias. John 21:1.

The apostles in Galilee. Matt. 28:16, 17.

About five hundred brethren. 1 Cor. 15:6.

James. 1 Cor. 15:7.

All the apostles. Luke 24:51; Acts 1:9; 1 Cor. 15:7.

Paul. 1 Cor. 15:8.

Fraud impossible in. Matt. 27:63-66.

He gave many infallible proofs of. Luke 24:35, 39, 43; John 20:20, 27; Acts 1:3.

Was attested by

Angels. Matt. 28:5-7; Luke 24:4-7, 23.

Apostles. Acts 1:22; 2:32; 3:15; 4:33.

His enemies. Matt. 28:11-15.

Asserted and preached by the apostles. Acts 25:19; 26:23.

Believers

Begotten to a living hope by. 1 Pet. 1:3, 21.

Desire to know the power of. Phil. 3:10.

Should keep, in remembrance. 2 Tim. 2:8.

Shall rise in the likeness of. Rom. 6:5; 1 Cor. 15:49; Phil. 3:21.

Is an emblem of the new birth. Rom. 6:4; Col. 2:12.

The firstfruits of our resurrection. Acts 26:23; 1 Cor. 15:20, 23.

Followed by His exaltation. Acts 4:10, 11; Rom. 8:34; Eph. 1:20; Phil. 2:9, 10; Rev. 1:18.

An assurance of the judgment. Acts 17:31.

Typified by

Isaac. Gen. 22:13; Heb. 11:19.

Jonah. Jon. 2:10; Matt. 12:40.

Titles and Names of Christ

Advocate. 1 John 2:1.

Almighty. Rev. 1:8.

Alpha and Omega. Rev. 1:8; 22:13.

Amen. Rev. 3:14.

Angel. Gen. 48:16; Ex. 23:20, 21.

Angel of the Lord. Ex. 3:2; Judg. 13:15-18.

Angel of God’s presence. Is. 63:9.

Apostle. Heb. 3:1.

Arm of the Lord. Is. 51:9; 53:1.

Author and Finisher of our faith. Heb. 12:2.

Beginning of the creation of God. Rev. 3:14.

Blessed and only Potentate. 1 Tim. 6:15.

Branch. Jer. 23:5; Zech. 3:8; 6:12.

Bread of Life. John 6:35, 48.

Captain of salvation. Heb. 2:10.

Chief Cornerstone. Eph. 2:20; 1 Pet. 2:6.

Chief Shepherd. 1 Pet. 5:4.

Christ of God. Luke 9:20.

Commander. Is. 55:4.

Commander of the army of the Lord. Josh. 5:14, 15.

Consolation of Israel. Luke 2:25.

Counselor. Is. 9:6.

David. Jer. 30:9; Ezek. 34:23.

Dayspring. Luke 1:78.

Deliverer. Rom. 11:26.

Desire of all nations. Hag. 2:7.

Door. John 10:7.

Elect One. Is. 42:1.

Eternal life. 1 John 1:2; 5:20.

Eternally blessed God. Rom. 9:4.

Everlasting Father. Is. 9:6.

Faithful witness. Rev. 1:5; 3:14.

First and Last. Rev. 1:17; 2:8.

Firstborn from the dead. Rev. 1:5.

Firstborn over all creation. Col. 1:15.

Forerunner. Heb. 6:20.

Glory of the Lord. Is. 40:5.

God. Is. 40:9; John 20:28.

God’s Companion. Zech. 13:7.

Good Shepherd. John 10:14.

Great High Priest. Heb. 4:14.

Head of the church. Eph. 5:23; Col. 1:18.

Heir of all things. Heb. 1:2.

Holy One. Ps. 16:10; Acts 2:27.

Holy One of God. Mark 1:24.

Holy One of Israel. Is. 41:14.

Horn of salvation. Luke 1:69.

I AM. Ex. 3:14; John 8:58.

Immanuel. Is. 7:14; Matt. 1:23.

Jesus. Matt. 1:21; 1 Thess. 1:10.

Judge of Israel. Mic. 5:1.

Just One. Acts 7:52.

King. Zech. 9:9; Matt. 21:5.

King of Israel. John 1:49.

King of the Jews. Matt. 2:2.

King of Kings. 1 Tim. 6:15; Rev. 17:14.

King of the saints. Rev. 15:3.

Lamb. Rev. 5:6, 12; 13:8; 21:22; 22:3.

Lamb of God. John 1:29, 36.

Last Adam. 1 Cor. 15:45.

Lawgiver. Is. 33:22.

Leader. Is. 55:4.

Life. John 14:6; Col. 3:4; 1 John 1:2.

Light of the world. John 8:12.

Lion of the tribe of Judah. Rev. 5:5.

Lord God Almighty. Rev. 15:3.

Lord God of the holy prophets. Rev. 22:6.

Lord of all. Acts 10:36.

Lord of glory. 1 Cor. 2:8.

Lord our righteousness. Jer. 23:6.

Mediator. 1 Tim. 2:5.

Messenger of the covenant. Mal. 3:1.

Messiah. Dan. 9:25; John 1:41.

Mighty God. Is. 9:6.

Mighty One of Jacob. Is. 60:16.

Morning Star. Rev. 22:16.

Nazarene. Matt. 2:23.

Offspring of David. Rev. 22:16.

Only begotten. John 1:14.

Our Passover. 1 Cor. 5:7.

Prince of life. Acts 3:15.

Prince of Peace. Is. 9:6.

Prophet. Luke 24:19; John 7:40.

Ransom. 1 Tim. 2:6.

Redeemer. Job 19:25; Is. 59:20; 60:16.

Resurrection and the life. John 11:25.

Rock. 1 Cor. 10:4.

Root of David. Rev. 22:16.

Root of Jesse. Is. 11:10.

Ruler. Matt. 2:6.

Ruler in Israel. Mic. 5:2.

Ruler over the kings of the earth. Rev. 1:5.

Savior. 2 Pet. 2:20; 3:18.

Servant. Is. 42:1; 52:13.

Shepherd and Overseer of souls. 1 Pet. 2:25.

Shiloh. Gen. 49:10.

Son of the Blessed. Mark 14:61.

Son of David. Matt. 9:27.

Son of God. Luke 1:35; John 1:49.

Son of the Highest. Luke 1:32.

Son of Man. John 5:27; 6:37.

Star. Num. 24:17.

Sun of Righteousness. Mal. 4:2.

Surety. Heb. 7:22.

True God. 1 John 5:20.

True Light. John 1:9.

True vine. John 15:1.

Truth. John 14:6.

Way. John 14:6.

Wisdom. Prov. 8:12.

Witness. Is. 55:4.

Wonderful. Is. 9:6.

Word. John 1:1, 14.

Word of God. Rev. 19:13.

Word of life. 1 John 1:1.

Yah. Is. 26:4.

Types of Christ

Aaron. Ex. 28:1; Heb. 5:4, 5; Lev. 16:15.

Adam. Rom. 5:14; 1 Cor. 15:45.

Abel. Gen. 4:8, 10; Heb. 12:24.

Abraham. Gen. 17:5; Eph. 3:15.

Ark (Noah’s). Gen. 7:16; 1 Pet. 3:20, 21.

Ark of the Covenant. Ex. 25:16; Ps. 40:8; Is. 42:6.

Atonement, sacrifices offered on the day of. Lev. 16:15, 16; Heb. 9:12, 24.

Bronze altar. Ex. 27:1, 2; Heb. 13:10.

Bronze serpent. Num. 21:9; John 3:14, 15.

Burnt offering. Lev. 1:2, 4; Heb. 10:10.

Cities of refuge. Num. 35:6; Heb. 6:18.

David. 2 Sam. 8:15; Ezek. 37:24; Ps. 89:19, 20; Phil. 2:9.

Eliakim. Is. 22:20-22; Rev. 3:7.

Firstfruits. Ex. 22:29; 1 Cor. 15:20.

Golden altar. Ex. 40:26, 27; Heb. 13:15; Rev. 8:3.

Gold lampstand. Ex. 25:31; John 8:12.

Isaac. Gen. 22:1, 2; Heb. 11:17-19.

Jacob. John 11:42; Heb. 7:25.

Jacob’s ladder. Gen. 28:12; John 1:51.

Jonah. Jon. 1:17; Matt. 12:40.

Joseph. Gen. 50:19, 20.

Joshua. Josh. 1:5, 6; 11:23; Acts 20:32; Heb. 4:8, 9.

Laver of bronze. Ex. 30:18-20; Zech. 13:1; Eph. 5:26, 27.

Leper’s offering. Lev. 14:4-7; Rom. 4:25.

Manna (Bread from heaven). Ex. 10:11-15; John 6:32-35.

Melchizedek. Gen. 14:18-20; Heb. 7:1-17.

Mercy seat. Ex. 25:17-22; Rom. 3:25; Heb. 4:16.

Morning and evening offerings. Ex. 29:38-41; John 1:29, 36.

Moses. Num. 12:7; Deut. 18:15; Acts 3:20-22; Heb. 3:2.

Noah. Gen. 5:29.

Passover lamb. Ex. 12:3-6, 46; John 19:36; 1 Cor. 5:7.

Peace offerings. Lev. 3:1; Eph. 2:14, 16.

Red heifer. Num. 19:2-6; Heb. 9:13, 14.

Rock in Horeb. Ex. 17:6; 1 Cor. 10:4.

Sacrifices offered on the day of Atonement. Lev. 16:15, 16; Heb. 9:12, 24.

Samson. Judg. 16:30; Col. 2:14, 15.

Scapegoat. Lev. 16:20-22; Is. 53:6, 12.

Sin offering. Lev. 4:2, 3, 12; Heb. 13:11, 12.

Solomon. 2 Sam. 7:12, 13.

Tabernacle. Ex. 40:2, 34; Col. 2:9; Heb. 9:11.

Table and showbread. Ex. 25:23-30; John 1:16; 6:48.

Temple. 1 Kin. 6:1, 38; John 2:19, 21.

Tree of life. Gen. 2:9; John 1:4; Rev. 22:2.

Trespass offering. Lev. 6:1-7; Is. 53:10.

Veil of the tabernacle and temple. Ex. 40:21; 2 Chr. 3:14; Heb. 10:20.

Zerubbabel. Zech. 4:7-9; Heb. 12:2, 3.

God the Holy Spirit

Anointing of the Holy Spirit

Is from God. 2 Cor. 1:21.

That Christ should receive

Foretold. Is. 61:1; Dan. 9:24.

Fulfilled. Luke 4:18, 21; Acts 4:27; 10:38; Heb. 1:9.

God preserves those who receive. Ps. 18:50; 20:6; 89:20-23.

Believers receive. 1 John 2:20, 27

Guides into all truth. 1 John 2:27.

Baptism with the Holy Spirit

Is through Christ. Titus 3:6.

Christ administered. Matt. 3:11; John 1:33.

Promised to believers. Acts 1:5; 2:38, 39; 11:16.

All believers partake of. 1 Cor. 12:13.

Necessity for. John 3:5; Acts 19:2-6.

Renews and cleanses the soul. Titus 3:5; 1 Pet. 3:20, 21.

The Word of God instrumental to. Acts 10:44; Eph. 5:26.

Typified. Acts 2:1-4.

Deity of the Holy Spirit

As Lord. Ex. 17:7; Num. 12:6; Heb. 3:7-9; 2 Pet. 1:21.

As Lord of hosts. Is. 6:3, 8-10; Acts 28:25.

As Lord, Most High. Ps. 78:17, 21; Acts 7:51.

Being invoked as Lord. Luke 2:26-29; Acts 1:16, 20; 4:23-25; 2 Thess. 3:5.

Was called God. Acts 5:3, 4.

Part of the divine baptismal formula. Matt. 28:19.

As eternal. Heb. 9:14.

As omnipresent. Ps. 139:7-13.

As omniscient. 1 Cor. 2:10.

As omnipotent. Luke 1:35; Rom. 15:19.

As the Spirit of glory and of God. 1 Pet. 4:14.

As Creator. Gen. 1:26, 27; Job 33:4.

As equal to and one with the Father. Matt. 28:19; 2 Cor. 13:14.

As sovereign worker of all things. Dan. 4:35; 1 Cor. 12:6, 11.

As author of the new birth. John 3:5, 6; 1 John 5:4.

As raising Christ from the dead. Acts 2:24; Rom. 1:4; Heb. 13:20; 1 Pet. 3:18.

As inspiring Scripture. 2 Tim. 3:16; 2 Pet. 1:21.

As the source of wisdom. Is. 11:2; John 16:13; 14:26; 1 Cor. 12:8.

As the source of miraculous power. Matt. 12:28; Luke 11:20; Acts 19:11; Rom. 15:19.

As appointing and sending ministers. Acts 13:2, 4; 9:38; 20:28.

As directing where the gospel should be preached. Acts 16:6, 7, 10.

As dwelling in believers. John 14:17; 1 Cor. 3:16; 6:19; 14:25.

As Comforter of the church. Acts 9:31; 2 Cor. 1:3.

As sanctifying God’s people. Ezek. 37:28; Rom. 15:16.

As the witness. Heb. 10:15; 1 John 5:9.

As convincing of sin, righteousness, and judgment. John 16:8-11.

Emblems of the Holy Spirit

Water. John 3:5; 7:38, 39.

Cleansing. Ezek. 16:9; 36:25; Eph. 5:26; Heb. 10:22.

Nourishing. Ps. 1:3; Is. 27:3, 6; 44:3, 4; 58:11.

Refreshing. Ps. 46:4; Is. 41:17, 18.

Abundant. John 7:37, 38.

Freely given. Is. 55:1; John 4:14; Rev. 22:17.

Fire

Purifying. Is. 4:4; Mal. 3:2, 3.

Illuminating. Ex. 13:21; Ps. 78:14.

Searching. Zeph. 1:12; 1 Cor. 2:10.

Wind

Independent. John 3:8; 1 Cor. 12:11.

Powerful. 1 Kin. 19:11; Acts 2:2.

Sensible in its effects. John 3:8.

Reviving. Ezek. 37:9, 10, 14.

Oil. Ps. 45:7.

Of gladness. Ps. 45:7.

Illuminating. Matt. 25:3, 4; 1 John 2:20, 27.

Consecrating. Ex. 29:7; 30:30; Is. 61:1.

Rain and dew. Ps. 72:6.

Fertilizing. Ezek. 34:26, 27; Hos. 6:3; 10:12; 14:5.

Refreshing. Ps. 68:9; Is. 18:5.

Abundant. Ps. 133:3.

Imperceptible. 2 Sam. 17:12; Mark 4:26-28.

A dove. Matt. 3:16.

Gentle. Matt. 10:16; Gal. 5:22.

A voice. Is. 6:8.

Speaking. Matt. 10:20.

Guiding. Is. 30:21; John 16:13.

Warning. Heb. 3:7-11.

A seal. Rev. 7:2.

Securing. Eph. 1:13, 14; 4:30.

Authenticating. John 6:27; 2 Cor. 1:22.

Divided tongues. Acts 2:3, 6-11.

Gift of the Holy Spirit

By the Father. Neh. 9:20; Luke 11:13.

By the Son. John 20:22.

To Christ without measure. John 3:34.

Given

According to promise. Acts 2:38, 39.

Upon the exaltation of Christ. Ps. 68:18; John 7:39.

Through the intercession of Christ. John 14:16.

In answer to prayer. Luke 11:13; Eph. 1:16, 17.

For instruction. Neh. 9:20.

To help believers. John 14:16.

To those who repent and believe. Acts 2:38.

To those who obey God. Acts 5:32.

To the Gentiles. Acts 10:44, 45; 11:17; 15:8.

Is abundant. Ps. 68:9; John 7:38, 39.

Is permanent. Is. 59:21; Hag. 2:5; 1 Pet. 4:14.

Is fruit bearing. Is. 32:15.

Received through faith. Gal. 3:14.

An evidence of union with Christ. 1 John 3:24; 4:13.

A guarantee of the inheritance of believers. 2 Cor. 1:22; 5:5; Eph. 1:14.

A pledge of the continued favor of God. Ezek. 39:29.

Indwelling of the Holy Spirit

In His church, as His temple. 1 Cor. 3:16.

In the body of believers, as His temple. 1 Cor. 6:19; 2 Cor. 6:16.

Promised to believers. Ezek. 36:27; Acts 1:8.

Believers enjoy. Is. 63:11; 2 Tim. 1:14.

As a helper to believers. John 14:16, 17.

A Guarantee of eternal salvation. Eph. 1:13, 14.

Believers filled with. Acts 6:5; Eph. 5:18; 2 Tim. 1:14; 1 John 2:27.

Is the means of

Receiving life. Rom. 8:11.

Guiding. John 16:13; Gal. 5:18.

Fruit bearing. Gal. 5:22.

A proof of being Christ’s child. Rom. 8:9, 15; 1 John 4:13.

A proof of adoption. Rom. 8:15; Gal. 4:5.

Those who do not have

Are sensual. Jude 19.

Are without Christ. Rom. 8:9.

Opposed by the carnal nature. Gal. 5:17.

Inspiration of the Holy Spirit

Foretold. Joel 2:28; Acts 2:16-18.

All Scripture given by. 2 Sam. 23:2; 2 Tim. 3:16; 2 Pet. 1:21.

Purpose of

To reveal future events. Acts 1:16; 28:25; 1 Pet. 1:11.

To reveal the mysteries of God. Amos 3:7; 1 Cor. 2:10.

To give power to ministers. Mic. 3:8; Acts 1:8.

To direct ministers. Ezek. 3:24-27; Acts 11:12; 13:2; 16:6.

To testify against sin. 2 Kin. 17:13; Neh. 9:30; Mic. 3:8; John 16:8, 9.

Modes of

Various. Heb. 1:1.

By secret impulse. Judg. 13:25; 2 Pet. 1:21.

By a voice. Is. 6:8; Acts 8:29; Rev. 1:10.

By visions. Num. 12:6; Ezek. 11:24.

By dreams. Num. 12:6; Dan. 7:1.

Necessary to prophesying. Num. 11:25-27; 2 Chr. 20:14-17.

Is irresistible. Amos 3:8.

Despisers of, punished. 2 Chr. 36:15, 16; Zech. 7:12.

Ministry of the Holy Spirit as Helper

Proceeds from the Father. John 15:26.

Given by

The Father. John 14:16.

Christ. Is. 61:3.

Christ’s intercession. John 14:16, 26.

Sent by Christ from the Father. John 15:26; 16:7.

Purposes of

Communicates joy to believers. Rom. 14:17; Gal. 5:22; 1 Thess. 1:6.

Edifies the church. Acts 9:31.

Testifies of Christ. John 15:26.

Imparts the love of God. Rom. 5:3-5.

Imparts hope. Rom. 15:13; Gal. 5:5.

Teaches believers. John 14:26.

Dwells with and in believers. John 14:16, 17.

The world cannot receive. John 14:17.

Ministry of the Holy Spirit as Teacher

Promised. Prov. 1:23.

As the Spirit of wisdom. Is. 11:2; 40:13, 14.

Given

In answer to prayer. Eph. 1:16, 17.

To believers. Neh. 9:20; 1 Cor. 2:12, 13.

Necessity for. 1 Cor. 2:9, 10.

Activities in that role

Reveals the things of God. 1 Cor. 2:10, 13.

Reveals the things of Christ. John 16:14.

Reveals the future. Luke 2:26; Acts 21:11.

Brings the words of Christ to remembrance. John 14:26.

Directs in the way of godliness. Is. 30:21; Ezek. 36:27.

Teaches believers to answer persecutors. Mark 13:11; Luke 12:12.

Enables ministers to teach. 1 Cor. 12:8.

Guides into all truth. John 14:26; 16:13.

Directs the decisions of the church. Acts 15:28.

Should listen to His instruction. Rev. 2:7, 11, 29.

The natural man will not receive the things of. 1 Cor. 2:14.

Offenses Against the Holy Spirit

Exhortations against. Eph. 4:30; 1 Thess. 5:19.

Exhibited in

Tempting Him. Acts 5:9.

Grieving Him. Is. 63:10; Eph. 4:30.

Quenching Him. 1 Thess. 5:19.

Lying to Him. Acts 5:3, 4.

Resisting Him. Acts 7:51.

Undervaluing His gifts. Acts 8:19, 20.

Trifling with Him. Heb. 6:4-6.

Insulting Him. Heb. 10:29.

Disregarding His testimony. Neh. 9:30.

Blasphemy against Him, unpardonable. Matt. 12:31, 32; 1 John 5:16.

Personality of the Holy Spirit

He creates and gives life. Job 33:4.

He appoints and commissions ministers. Is. 48:16; Acts 13:2; 20:28.

He directs ministers where to preach. Acts 8:29; 10:19, 20.

He directs ministers where not to preach. Acts 16:6, 7.

He instructs ministers what to preach. 1 Cor. 2:13.

He spoke in, and by, the prophets. Acts 1:16; 1 Pet. 1:11, 12; 2 Pet. 1:21.

He strives with sinners. Gen. 6:3.

He reproves. John 16:8.

He comforts. Acts 9:31.

He helps our weaknesses. Rom. 8:26.

He teaches. John 14:26; 1 Cor. 12:3.

He guides. John 16:13.

He sanctifies. Rom. 15:16; 1 Cor. 6:11.

He testifies of Christ. John 15:26.

He glorifies Christ. John 16:14.

He has a power of His own. Rom. 15:13.

He searches all things. Rom. 11:33, 34; 1 Cor. 2:10, 11.

He works according to His own will. 1 Cor. 12:11.

He dwells with believers. John 14:17.

He can be grieved. Is. 63:10; Eph. 4:30.

He can be resisted. Acts 7:51.

He can be tested. Acts 5:9.

Power of the Holy Spirit

Is the power of God. Matt. 12:28; Luke 11:20.

Christ

Began His ministry in. Luke 4:14.

Worked His miracles by. Matt. 12:28.

Promised its coming. Luke 24:44; Acts 1:8.

Exhibited in

Creation. Gen. 1:2; Job 26:13; Ps. 104:30.

The conception of Christ. Luke 1:35.

Raising Christ from the dead. 1 Pet. 3:18.

Giving spiritual life. Ezek. 37:11-14; Rom. 8:11.

Working of miracles. Rom. 15:19.

Making the gospel efficacious. 1 Cor. 2:4; 1 Thess. 1:5.

Overcoming all difficulties. Zech. 4:6, 7.

Believers

Upheld by. Ps. 51:12.

Strengthened by. Eph. 3:16.

Given boldness by. Mic. 3:8; Acts 6:5, 10; 2 Tim. 1:7, 8.

Helped in prayer by. Rom. 8:26.

Abound in hope by. Rom. 15:13.

Qualifies them for ministry. Luke 24:49; Acts 1:8.

God’s Word the instrument of. Eph. 6:17.

Sealing of the Holy Spirit

Christ received. John 6:27.

Believers receive. 2 Cor. 1:22; Eph. 1:13.

Is to the day of redemption. Eph. 4:30.

The wicked do not receive. Rev. 9:4.

Judgment suspended until all believers receive. Rev. 7:3.

Typified. Rom. 4:11.

Titles and Names of the Holy Spirit

Breath of the Almighty. Job 33:4.

Eternal Spirit. Heb. 9:14.

Generous Spirit. Ps. 51:12.

God. Acts 5:3, 4.

Good Spirit. Neh. 9:20; Ps. 143:10.

Helper. John 14:16, 26; 15:26.

Holy Spirit. Ps. 51:11; Luke 11:13; Eph. 1:13; 4:30.

Lord. 2 Thess. 3:5.

Power of the Highest. Luke 1:35.

Seven Spirits of God. Rev. 1:4.

Spirit, the. Matt. 4:1; John 3:6; 1 Tim. 4:1.

Spirit of adoption. Rom. 8:15.

Spirit of burning. Is. 4:4.

Spirit of Christ. Rom. 8:9; 1 Pet. 1:11.

Spirit of counsel. Is. 11:2.

Spirit of the Father. Matt. 10:20.

Spirit of the fear of the Lord. Is. 11:2.

Spirit of glory. 1 Pet. 4:14.

Spirit of God. Gen. 1:2; Job 33:4; Rom. 8:9; 1 Cor. 2:11.

Spirit of grace. Zech. 12:10; Heb. 10:29.

Spirit of holiness. Rom. 1:4.

Spirit of judgment. Is. 4:4; 28:6.

Spirit of knowledge. Is. 11:2.

Spirit of life. Rom. 8:2; Rev. 11:11.

Spirit of the Lord. Is. 11:2; Acts 5:9.

Spirit of the Lord God. Is. 61:1.

Spirit of might. Is. 11:2.

Spirit of prophecy. Rev. 19:10.

Spirit of revelation. Eph. 1:17.

Spirit of the Son. Gal. 4:6.

Spirit of truth. John 14:17; 15:26.

Spirit of understanding. Is. 11:2.

Spirit of wisdom. Is. 11:2; Eph. 1:17.

Witness of the Holy Spirit

Is truth. 1 John 5:6.

To be implicitly received. 1 John 5:6, 9.

Borne to Christ

As Messiah. Luke 3:22; John 1:32, 33.

As coming to redeem and sanctify. 1 John 5:6.

As exalted to be a Prince and Savior. Acts 5:31, 32.

As perfecting believers. Heb. 10:14, 15.

As foretold by Himself. John 15:26.

In heaven. 1 John 5:7, 11.

On earth. 1 John 5:8.

The first preaching of the gospel confirmed by. Acts 14:3; Heb. 2:4.

The faithful preaching of the apostles accompanied by. 1 Cor. 2:4; 1 Thess. 1:5.

Given to believers

At salvation. Acts 15:8; 1 John 5:10.

To testify to them of Christ. John 15:26; 1 John 3:24; 4:13.

As an evidence of adoption. Rom. 8:16.

Borne against all unbelievers. Neh. 9:30; Acts 28:25-27.

Man

Characteristics of Man’s Unredeemed Heart

Hateful to God. Prov. 6:16, 18; 11:20.

Full of evil. Gen. 6:5; 8:21; Prov. 6:18; Eccl. 9:3; Jer. 4:14; Matt. 12:35; Mark 7:21.

Fully set to do evil. Eccl. 8:11.

Desperately wicked. Jer. 17:9.

Far from God. 1 Kin. 15:3; 2 Chr. 12:14; Prov. 6:18; Is. 29:13; Matt. 15:8; Acts 8:21.

Prone to depart from God. Deut. 29:18; Ps. 95:10; Jer. 17:5.

Impenitent. Rom. 2:5.

Unbelieving. Rom. 1:21; Eph. 4:18; Heb. 3:12.

Blind. Eph. 4:18.

Uncircumcised. Lev. 26:41; Acts 7:51.

Of little worth. Prov. 10:20.

Deceitful. Jer. 17:9.

Hard. Ezek. 3:7; Mark 10:5; Rom. 2:5.

Haughty. Prov. 18:12; Is. 10:12; Jer. 48:29.

Influenced by the devil. John 13:2.

Carnal. Rom. 8:7.

Covetous. Jer. 22:17; 2 Pet. 2:14.

Despiteful. Ezek. 25:15.

Ensnaring. Eccl. 7:26.

Foolish. Prov. 12:23; 22:15.

Fretful against the Lord. Prov. 19:3.

Idolatrous. Ezek. 14:3, 4.

Mad. Eccl. 9:3.

Mischievous. Ps. 28:3; 140:2.

Proud. 2 Chr. 26:16; Dan. 5:20; Ps. 101:5; Jer. 49:16.

Rebellious. Jer. 5:23.

Perverse. Ps. 101:4; Prov. 6:14; 12:8; 17:20.

Stony. Ezek. 11:19; 36:26.

Arrogant. Is. 10:12.

Stubborn. Is. 46:12; Ezek. 2:4.

Elated by sensual indulgence. Hos. 13:3.

Devises violence. Prov. 24:2.

Often judicially insensitive. Ex. 4:21; Josh. 11:20; Is. 6:10; Acts 28:26, 27.

Fall of Man

By the disobedience of Adam. Gen. 3:6, 11, 12; Rom. 5:12, 15, 19.

Through temptation of the devil. Gen. 3:1-5; 2 Cor. 11:3; 1 Tim. 2:14.

Man, in consequence of

Made in the image of Adam. Gen. 5:3; 1 Cor. 15:48, 49.

Born in sin. Job 15:14; 25:4; Ps. 51:5; Is. 48:8; John 3:6.

A child of wrath. Eph. 2:3.

Evil in heart. Gen. 6:5; 8:21; Jer. 16:12; Matt. 15:19.

Blinded in heart. Eph. 4:18.

Corrupt and perverse in his ways. Gen. 6:12; Ps. 10:5; Rom. 3:12-16.

Depraved in mind. Rom. 8:5-7; Eph. 4:17; Col. 1:21; Titus 1:15; Heb. 10:22.

Without understanding. Ps. 14:2, 3; Rom. 3:11; 1:31; 3:11.

Does not receive the things of God. 1 Cor. 2:14.

Comes short of God’s glory. Rom. 3:23.

Intractable. Job 11:12.

Estranged from God. Gen. 3:8; Ps. 58:3; Eph. 4:18; Col. 1:21.

In bondage to sin. Rom. 6:19; 7:5, 23; Gal. 5:17; Titus 3:3.

In bondage to the devil. 2 Tim. 2:26; Heb. 2:14, 15.

Constant in evil. Ps. 10:5; 2 Pet. 2:14.

Conscious of guilt. Gen. 3:7, 8, 10.

Unrighteous. Eccl. 7:20; Rom. 3:10.

Completely corrupt. Job 15:16; Ps. 14:3.

Turned to his own way. Is. 53:6.

Loves darkness. John 3:19.

Corrupt, etc., in speech. Rom. 3:13, 14.

Devoid of the fear of God. Rom. 3:18.

Totally depraved. Gen. 6:5; Rom. 7:18; Eph. 2:1; Col. 2:13.

All men partake of the effects of. 1 Kin. 8:46; Gal. 3:22; 1 John 1:8; 5:19.

Man’s punishment as a result of

Banishment from paradise. Gen. 3:24.

Assigned difficult labor and troubles. Gen. 3:16, 19; Job 5:6, 7.

Temporal death. Gen. 3:19; Rom. 5:12; 1 Cor. 15:22.

Eternal death. Job 21:30; Rom. 5:18, 21; 6:23.

Cannot be remedied by man. Prov. 20:9; Jer. 2:22; 13:23.

Remedy for, provided by God. Gen. 3:15; John 3:16.

Nature of Man

Made for God. Prov. 16:4; Rev. 4:11.

Unworthy of God’s favor. Job 7:17; 22:2; Ps. 8:4; 16:2.

Created

In successive generations. Job 10:8-11; 31:15.

Marvelously. Ps. 139:14.

By God. Gen. 1:27; Is. 45:12.

By Christ. John 1:3; Col. 1:16.

By the Spirit of God. Job 33:4.

After consultation, by the Trinity. Gen. 1:26.

On the sixth day. Gen. 1:31.

Upon the earth. Deut. 4:32; Job 20:4.

From the dust. Gen. 2:7; Job 33:6; 1 Cor. 15:47.

In the image of God. Gen. 1:26, 27; 1 Cor. 11:7.

In the likeness of God. Gen. 1:26; James 3:9.

Male and female. Gen. 1:27; 2:25; 5:2.

A living being. Gen. 2:7; 1 Cor. 15:45.

In uprightness. Eccl. 7:29.

In knowledge (implied). Col. 3:10.

Under obligations to obedience. Gen. 2:16, 17.

A type of Christ. Rom. 5:14.

With purpose. Gen. 2:5, 15.

Blessed by God. Gen. 1:28, 31; 5:2.

Not good for, to be alone. Gen. 2:18.

Described as having

A body. Matt. 6:25.

A soul. Luke 12:20; Acts 14:22; 1 Pet. 4:19.

A spirit. Prov. 18:14; 1 Cor. 2:11.

Understanding. Eph. 1:18; 4:18.

Will. 1 Cor. 9:17; 2 Pet. 1:21.

Affections. 1 Chr. 29:3; Col. 3:2.

Conscience. Rom. 2:15; 1 Tim. 4:2.

Memory. Gen. 41:9; 1 Cor. 15:2.

Of every nation, made of one blood. Acts 17:26.

Made wise by the inspiration of the Almighty. Job 32:8, 9.

Inferior to angels. Ps. 8:5; Heb. 2:7.

Set apart from animals

Different constitution. 1 Cor. 15:39.

More valuable than. Matt. 6:26; 10:31; 12:12.

Wiser than. Job 35:11.

Received dominion over. Gen. 1:28; 2:19, 20; Ps. 8:6-8.

Intellect of, matured by age. 1 Cor. 13:11.

Likened to

The potsherd of the earth. Is. 45:9.

A worm. Job 25:6.

A vain man. Job 11:12; James 2:20.

Flesh. Gen. 6:12; Joel 2:28.

Grass. Is. 40:6-8; 1 Pet. 1:24.

Clay in the potter’s hand. Is. 64:8; Jer. 18:2, 6.

Vanity. Ps. 144:4.

A sleep. Ps. 90:5.

The fall of

Disobeyed God by eating the forbidden fruit. Gen. 3:1-12.

Filled with shame after. Gen. 3:10.

Punished for disobedience. Gen. 3:16-19, 23, 24

Involved posterity. Rom. 5:12-19.

Born in sin after the Fall. Ps. 51:5.

Days of, are limited. 1 Chr. 29:15; Job 7:1; Job 14:1; Ps. 90:10.

Ignorant of what is best. Ps. 39:6; Prov. 20:24; Eccl. 10:2, 14.

Relationship to God

Instructed by Him. Ps. 94:10.

Guided by Him. Prov. 5:21; 16:1; 20:24.

Cared for by Him. Job 7:20; Ps. 36:6; 145:15, 16.

Life limited by Him. Job 14:19; 39:11; 90:3.

Made to praise Him. Ps. 39:11; 76:10; 90:3.

Made subordinate before Him. Job 9:2; 15:14; 25:4; Ps. 143:2; Prov. 16:2; Jer. 2:22; Rom. 3:20.

And Christ

Nature of, known by Him. John 2:25.

Nature of, taken by Him John 1:14; Phil. 2:7, 8; Heb. 2:14, 16.

Dependent on Him as refuge and head. Is. 32:2; 1 Cor. 11:3.

Shall be recompensed according to his works. Ps. 62:12; Rom. 2:6.

Fragile existence. Job 2:4; Prov. 18:14; Eccl. 8:8.

No trust to be placed in. Ps. 60:11; 118:8; Is. 2:22.

The whole duty of. Eccl. 12:13.

Sin

Characteristics of the Wicked

Abominable. Rev. 21:8.

Alienated from God. Eph. 4:18; Col. 1:21.

Blasphemous. Luke 22:65; Rev. 16:9.

Blinded. 2 Cor. 4:4; Eph. 4:18.

Boastful. Ps. 5:5; 10:3; 49:6.

Conspiring against God’s people. Neh. 4:8; 6:2; Ps. 38:12.

Covetous. Mic. 2:2; Rom. 1:29.

Deceitful. Ps. 5:6; Rom. 3:13.

Delighting in the iniquity of others. Prov. 2:14; Rom. 1:32.

Despising the works of the faithful. Neh. 2:19; 4:2; 2 Tim. 3:3, 4.

Destructive. Is. 59:7.

Disobedient. Neh. 9:26; Titus 3:3; 1 Pet. 2:7.

Enticing to evil. Prov. 1:10-14; 2 Tim. 3:6.

Envious. Neh. 2:10; Titus 3:3.

Fearful. Prov. 28:1; Rev. 21:8.

Fierce. Prov. 16:29; 2 Tim. 3:3.

Foolish. Deut. 32:6.

Forgetting God. Job 8:13.

Fraudulent. Ps. 37:21; Mic. 6:11.

Glorying in their shame. Phil. 3:19.

Hard-hearted. Ezek. 3:7.

Hating the light. Job 24:13; John 3:20.

Headstrong and haughty. 2 Tim. 3:4.

Hostile to God. Rom. 8:7; Col. 1:21.

Hypocritical. Is. 29:13; 2 Tim. 3:5.

Ignorant of God. Hos. 4:1; 2 Thess. 1:8.

Impudent. Ezek. 2:4.

Infidel. Ps. 10:4; 14:1.

Loathsome. Prov. 13:5.

Lovers of pleasure more than of God. 2 Tim. 3:4.

Lying. Ps. 58:3; 62:4; Is. 59:4.

Mischievous. Prov. 24:8; Mic. 7:3.

Murderous. Ps. 10:8; 94:6; Rom. 1:29.

Prayerless. Job 21:15; Ps. 53:4.

Persecuting. Ps. 69:26; 109:16.

Perverse. Deut. 32:5; Prov. 21:8; Is. 57:17; Acts 2:40.

Proud. Ps. 59:12; Obad. 1:3; 2 Tim. 3:2.

Rejoicing in the affliction of saints. Ps. 35:15.

Reprobate. 2 Cor. 13:5; 2 Tim. 3:8; Titus 1:16.

Selfish. 2 Tim. 3:2.

Sensual. Phil. 3:19; Jude 19.

Sold under sin. 1 Kin. 21:20; 2 Kin. 17:17.

Stiff-necked. Ex. 33:5; Acts 7:51.

Uncircumcised in heart. Jer. 9:26; Acts 7:51.

Unjust. Prov. 11:7; Is. 26:10.

Unmerciful. Rom. 1:31.

Ungodly. Prov. 16:27.

Unholy. 2 Tim. 3:2.

Unprofitable. Matt. 25:30; Rom. 3:12.

Unruly. Titus 1:10.

Unthankful. Luke 6:35; 2 Tim. 3:2.

Unwise. Deut. 32:6.

Without self-control. 2 Tim. 3:3.

Ignorance of God

Ignorance of Christ is. John 8:19.

Darkness symbolizes. Ps. 82:5.

Evidenced by

Lack of love. 1 John 4:8.

Not keeping His commands. 1 John 2:4.

Living in sin. Titus 1:16; 1 John 3:6.

Leads to

Error. Matt. 22:29.

Idolatry. Is. 44:19; Acts 17:29, 30.

Alienation from God. Eph. 4:18.

Sinful lusts. 1 Thess. 4:5; 1 Pet. 1:14.

Persecution of believers. John 15:21; 16:3.

Is no excuse for sin. Lev. 4:2; Luke 12:48.

The wicked, in a state of. Jer. 9:3; John 15:21; 17:25; Acts 17:30; Rom. 3:11.

The wicked choose. Job 21:14; Rom. 1:28.

Punishment of. Ps. 79:6; 2 Thess. 1:8.

Ministers should

Be compassionate to those in. Heb. 5:2; 2 Tim. 2:24, 25.

Labor to remove. Acts 17:23.

Illustrated by

Pharaoh. Ex. 5:2.

The Israelites. Ps. 95:10; Is. 1:3.

The false prophets. Is. 56:10, 11.

The Jews. Luke 23:34; Rom. 10:3.

Nicodemus. John 3:10.

The Gentiles. Gal. 4:8.

Paul. 1 Tim. 1:13.

Nature of Sin

Is the transgression of the law. 1 John 3:4.

Is of the devil. John 8:44; 1 John 3:8.

All unrighteousness is. 1 John 5:17.

Is the omission of what we know to be good. James 4:17.

Whatever is not of faith is. Rom. 14:23.

The thought of foolishness is. Prov. 24:9.

All the imaginations of the unrenewed heart are. Gen. 6:5; 8:21.

Described as

An abomination to God. Prov. 15:9; Jer. 44:4, 11.

Besetting. Heb. 12:1.

Coming from the heart. Matt. 15:19.

Dead works. Heb. 6:1; 9:14.

Defiling. Prov. 30:12; Is. 59:3.

Deceitful. Heb. 3:13.

The fruit of lust. James 1:15.

Often manifold. Amos 5:12.

Often mighty. Amos 5:12.

Often presumptuous. Ps. 19:13.

Often very great. Ex. 32:20; 1 Sam. 2:17.

Reaching to heaven. Rev. 18:5.

Rebellion against God. Deut. 9:7; Josh. 1:18.

A reproach. Prov. 14:34.

Reproaching the Lord. Num. 15:30; Ps. 74:18.

Like scarlet and crimson. Is. 1:18.

Sometimes open and manifest. 1 Tim. 5:24.

Sometimes secret. Ps. 90:8; 1 Tim. 5:24.

The sting of death. 1 Cor. 15:56.

Works of darkness. Eph. 5:11.

Entered into the world by Adam. Gen. 3:6, 7; Rom. 5:12.

All men are conceived and born in. Gen. 5:3; Job 15:14; 25:4; Ps. 51:5.

Scripture concludes all under. Gal. 3:22.

No man is without. 1 Kin. 8:46; Eccl. 7:20.

Christ alone is without. 2 Cor. 5:21; Heb. 4:15; 7:26; 1 John 3:5.

God

Abominates. Deut. 25:16; Prov. 6:16-19.

Marks. Job 10:14.

Remembers. Rev. 18:5.

Is provoked to jealousy by. 1 Kin. 14:22.

Is provoked to anger by. 1 Kin. 16:2.

Alone can forgive. Ex. 34:7; Dan. 9:9; Mic. 7:18; Mark 2:7.

Recompenses those who live in. Jer. 16:18; Rev. 18:6.

Punishes. Is. 13:11; Amos 3:2.

The Law

Is transgressed by every act of. James 2:10, 11; 1 John 3:4.

Gives knowledge of. Rom. 3:20; 7:7.

Shows exceeding sinfulness of. Rom. 7:13.

Made to restrain. 1 Tim. 1:9, 10.

Arouses tendency toward. Rom. 7:5, 8, 11.

Is the strength of. 1 Cor. 15:56.

Curses those guilty of. Gal. 3:10.

No man can cleanse himself from. Job 9:30, 31; Prov. 20:9; Jer. 2:22.

No man can atone for. Mic. 6:7.

God has opened a fountain for cleansing from. Zech. 13:1.

Christ was manifested to take away. John 1:29; 1 John 3:5.

Christ’s blood redeems from. Eph. 1:7; 1 John 1:7.

Believers

Made free from. Rom. 6:18.

Dead to. Rom. 6:2, 11; 1 Pet. 2:24.

Profess to have ceased from. 1 Pet. 4:1.

Cannot live in. 1 John 3:9; 5:18.

Resolve against. Job 34:32.

Ashamed of having committed. Rom. 6:21.

Abhor themselves because of. Job 42:6; Ezek. 20:43.

Have yet the remains of, in them. Rom. 7:17, 23; Gal. 5:17.

The fear of God restrains. Ex. 20:20; Ps. 4:4; Prov. 16:6.

The word of God keeps people from. Ps. 17:4; 119:11.

The Holy Spirit convinces of. John 16:8, 9.

If we say that we have no, we make God a liar. 1 John 1:10.

Shame belongs to those guilty of. Dan. 9:7, 8.

Should be

Confessed. Job 33:27; Prov. 28:13.

Mourned over. Ps. 38:18; Jer. 3:21.

Hated. Ps. 97:10; Prov. 8:13; Amos 5:15; Rom. 12:9.

Put away. Job 11:14.

Departed from. Ps. 34:14; 2 Tim. 2:19.

Avoided even in appearance. 1 Thess. 5:22.

Guarded against. Ps. 4:4; 39:1.

Striven against. Heb. 12:4.

Put to death. Rom. 8:13; Col. 3:5; Rom. 6:6.

Especially strive against besetting. Heb. 12:1.

Aggravated by neglecting advantages. Luke 12:47; John 15:22.

Guilt concerning. Job 31:33; Prov. 28:13.

We should pray to God

To search for, in our hearts. Ps. 139:23, 24.

To make us know our. Job 13:23.

To forgive our. Ex. 34:9; Luke 11:4.

To keep us from. Ps. 19:13.

To deliver us from. Matt. 6:13.

To cleanse us from. Ps. 51:2.

Prayer hindered by. Ps. 66:18; Is. 59:2.

Blessings withheld on account of. Jer. 5:25.

The wicked

Are servants to. John 8:34; Rom. 6:16.

Are dead in. Eph. 2:1.

Are guilty of, in everything they do. Prov. 21:4; Ezek. 21:24.

Plead necessity for. 1 Sam. 13:11, 12.

Excuse. Gen. 3:12, 13; 1 Sam. 15:13-15.

Encourage themselves in. Ps. 64:5.

Defy God in committing. Is. 5:18, 19.

Boast of. Is. 3:9.

Mock. Prov. 14:9.

Expect impunity in. Ps. 10:11; 50:21; 94:7.

Cannot cease from. 2 Pet. 2:14.

Commit more and more. Ps. 78:17; Is. 30:1.

Are encouraged in, by prosperity. Job 21:7-15; Prov. 10:16.

Are led by despair to continue in. Jer. 2:25; 18:12.

Try to conceal, from God. Gen. 3:8, 10; Job 31:33.

Throw the blame of, on God. Gen. 3:12; Jer. 7:10.

Throw the blame of, on others. Gen. 3:12, 13; Ex. 32:22-24.

Tempt others to. Gen. 3:6; 1 Kin. 16:2; 21:25; Prov. 1:10-14.

Delight in those who commit. Ps. 10:3; Hos. 7:3; Rom. 1:32.

Shall bear the shame of. Ezek. 16:52.

Shall find out the wicked. Num. 32:23.

Ministers should warn the wicked to forsake. Ezek. 33:9; Dan. 4:27.

Leads to

Shame. Rom. 6:21.

Disquiet. Ps. 38:3.

Disease. Job 20:11.

The ground was cursed on account of. Gen. 3:17, 18.

Toil and sorrow originated in. Gen. 3:16, 17, 19; Job 14:1.

Excludes from heaven. 1 Cor. 6:9, 10; Gal. 5:19-21; Eph. 5:5; Rev. 21:27.

When finished brings forth death. James 1:15.

Death

The wages of. Rom. 6:23.

The punishment of. Gen. 2:17; Ezek. 18:4.

Rebellion Against God

Forbidden. Num. 14:9; Josh. 22:19.

Provokes Him. Num. 16:30; Neh. 9:26.

Provokes Christ. Ex. 23:20, 21; 1 Cor. 10:9.

Grieves the Holy Spirit. Is. 63:10.

Exhibited in

Unbelief. Deut. 9:23; Ps. 106:24, 25.

Rejecting His government. Josh. 1:18; 1 Sam. 8:7; 15:23.

Revolting from Him. Is. 1:5; 31:6.

Despising His law. Neh. 9:26.

Despising His counsel. Ps. 107:11.

Distrusting His power. Ezek. 17:15.

Murmuring against Him. Num. 20:3, 10.

Refusing to listen to Him. Deut. 9:23; Ezek. 20:8; Zech. 7:11.

Departing from Him. Is. 59:13; Dan. 9:5.

Departing from His instituted worship. Ex. 32:8, 9; Josh. 22:16-19.

Sinning against spiritual light. Job 24:13; John 15:22; Acts 13:41.

Walking after our own thoughts. Is. 65:2.

Stubbornness. Deut. 31:27.

Injustice and corruption. Is. 1:23.

Contempt of God. Ps. 107:11.

Man is prone to. Deut. 31:27; Rom. 7:14-18.

The heart is the seat of. Jer. 5:23; Matt. 15:18, 19; Heb. 3:12.

They who are guilty of

Aggravate their sin by it. Job 34:27.

Practice hypocrisy to hide it. Hos. 7:14.

Persevere in it. Deut. 9:7, 24.

Increase in it, though chastised. Is. 1:5.

Warned not to exalt themselves. Ps. 66:7.

Denounced. Is. 30:1.

Have God as their enemy. 1 Sam. 12:15; Ps. 106:26, 27; Is. 63:10

Impoverished for it. Ps. 68:6.

Brought low because of it. Ps. 107:11, 12.

Delivered into the hands of enemies because of if. Neh. 9:26, 27.

Cast out because of it. Ps. 5:10; Ezek. 20:38.

Restored through Christ alone. Ps. 68:18.

Heinousness of. 1 Sam. 15:23.

Guilt of

Aggravated by God’s fatherly care and concern. Is. 1:2; 65:2.

To be avoided. Josh. 22:29.

To be confessed. Lam. 1:18, 20; Dan. 9:5.

God alone can forgive. Neh. 9:17; Dan. 9:9.

Religious instruction designed to prevent. Ps. 78:5, 8.

Promises to those who avoid. 1 Sam. 12:14. Cf. Deut. 28:1-13.

Forgiven upon repentance. Neh. 9:26, 27.

Ministers

Cautioned against it. Ezek. 2:8.

Often sent to people guilty of it. Ezek. 2:3-7; 3:4-9; Mark 12:4-8.

Should testify against it. Num. 14:9; Is. 30:8, 9; Ezek. 17:12; 44:6.

Should remind their people of past occurrences. Deut. 9:7; 31:27.

Punishment for. 1 Sam. 12:15; Is. 1:20; Jer. 4:16-18; Ezek. 20:8, 38.

Punishment for teaching. Jer. 28:16.

Ingratitude of, illustrated. Is. 1:2, 3.

Illustrated by

Pharaoh. Ex. 5:1, 2.

Korah, etc. Num. 16:11.

Moses and Aaron. Num. 20:12, 24.

The Israelites. Deut. 9:23, 24.

Saul. 1 Sam. 15:9, 23.

Jeroboam. 1 Kin. 12:28-33.

Zedekiah. 2 Chr. 36:13.

The kingdom of Israel. Hos. 7:14; 13:16.

Spiritual Blindness

Explained. 1 Cor. 2:14.

The effect of sin. Is. 29:10; Matt. 6:23; John 3:19, 20.

The effect of unbelief. Rom. 11:8; 2 Cor. 4:3, 4.

A proof of lack of love. 1 John 2:9, 11.

A work of the devil. 2 Cor. 4:4.

Leads to all evil. Eph. 4:17-19.

Is inconsistent with communion with God. 1 John 1:6, 7.

Of ministers, fatal to themselves and to the people. Matt. 15:14.

The wicked are in. Ps. 82:5; Is. 26:11; Jer. 5:21; Rom. 1:19-24.

The self-righteous are in. Matt. 23:19, 26; Rev. 3:17.

Judicially inflicted. Ps. 69:23; Is. 29:10; 44:18; Matt. 13:13, 14; John 12:40.

Pray for the removal of. Ps. 13:3; 119:18.

Christ appointed to remove. Is. 42:7; Luke 4:18; John 8:12; 9:39; 2 Cor. 4:6.

Christ’s ministers are lights to remove. Matt. 5:14; Acts 26:18.

Saints are delivered from. John 8:12; Eph. 5:8; Col. 1:13; 1 Thess. 5:4, 5; 1 Pet. 2:9.

Removal of, illustrated. John 9:7, 11, 25; Acts 9:18; Rev. 3:18.

Examples of

Israel. Rom. 11:25; 2 Cor. 3:15.

Scribes and Pharisees. Matt. 23:16, 24.

Churches of Laodicea. Rev. 3:17.

Spiritual Bondage

Is to the devil. 2 Tim. 2:26.

Is to the fear of death. Heb. 2:14, 15.

Is to sin. John 8:34; Acts 8:23; Rom. 6:16; 7:23; Gal. 4:3; 2 Pet. 2:19.

Deliverance from, promised. Is. 42:6, 7.

Christ delivers from. Luke 4:18, 21; John 8:36; Rom. 7:24, 25; Eph. 4:8.

The gospel, the instrument of deliverance from. John 8:32; Rom. 8:2.

Believers are delivered from. Deut. 4:20; Rom. 6:18, 22.

Typified by Israel in Egypt. Ex. 1:13, 14.

Temptation

Does not come from God. James 1:13.

Comes from

Lusts. James 1:14.

Covetousness. Prov. 28:20; 1 Tim. 6:9, 10.

The devil is the author of. 1 Chr. 21:1; Matt. 4:1; John 13:2; 1 Thess. 3:5.

Evil associates, the instruments of. Prov. 1:10; 7:6; 16:29.

Often arises through

Poverty. Prov. 30:9; Matt. 4:2, 3.

Prosperity. Prov. 30:9; Matt. 4:8.

Worldly glory. Num. 22:17; Dan. 4:30; 5:2; Matt. 4:8.

Objectives of

To distrust God’s providence. Matt. 4:3.

Presumption. Matt. 4:6.

Worshiping Satan. Matt. 4:9.

Often strengthened by the perversion of God’s Word. Matt. 4:6.

Permitted as a trial of

Faith. 1 Pet. 1:7; James 1:2, 3.

Dedication. Job 1:9-12.

Always conformable to human nature. 1 Cor. 10:13.

Often ends in sin and death. 1 Tim. 6:9; James 1:15.

Christ

Endured, from the devil. Mark 1:13.

Endured, from the wicked. Matt. 16:1; 22:18; Luke 10:25.

Resisted it by the Word of God. Matt. 4:4, 7, 10.

Overcame it. Matt. 4:11.

Sympathizes with those under. Heb. 4:15.

Is able to help those under. Heb. 2:18.

Intercedes for His people under. Luke 22:31, 32; John 17:15.

Will not be greater than believers can endure. 1 Cor. 10:13.

God delivers believers from. 2 Pet. 2:9.

Believers

May be in heaviness through. 1 Pet. 1:6.

Should resist, in faith. Eph. 6:16; 1 Pet. 5:9.

Should watch against. Matt. 26:41; 1 Pet. 5:8.

Should pray to be kept from. Matt. 6:13; 26:41.

Should not cause, for others. Rom. 14:13.

Should restore those overcome by. Gal. 6:1.

Should avoid. Prov. 4:14, 15.

The devil will renew. Luke 4:13.

Weakness of the flesh makes it stronger. Matt. 26:41.

Nominal Christians fall away in time of. Luke 8:13.

Blessedness of those who meet and overcome. James 1:2-4, 12.

Those who encountered

Eve. Gen. 3:1, 4, 5.

Joseph. Gen. 39:7.

Balaam. Num. 22:17.

Achan. Josh. 7:21.

David. 2 Sam. 11:2.

Jeroboam. 1 Kin. 15:30.

Peter. Mark 14:67-71.

Paul. 2 Cor. 12:7; Gal. 4:14.

Unbelief

Is defined as sin. John 16:9.

Defilement inseparable from. Titus 1:15.

All, by nature, committed to. Rom. 11:32.

Proceeds from

An evil heart. Heb. 3:12.

Slowness of heart. Luke 24:25.

Hardness of heart. Mark 16:14; Acts 19:9.

Not listening to the truth. John 8:45, 46.

Judicial blindness. John 12:39, 40.

Not being Christ’s sheep. John 10:26.

The devil blinding the mind. 2 Cor. 4:4.

The devil stealing the word out of the heart. Luke 8:12.

Seeking honor from men. John 5:44.

Makes God a liar. 1 John 5:10.

Exhibited in

Rejecting Christ. John 16:9.

Rejecting the word of God. Ps. 106:24.

Rejecting the gospel. Is. 53:1; John 12:38.

Rejecting evidence of miracles. John 12:37.

Departing from God. Heb. 3:12.

Questioning the power of God. 2 Kin. 7:2; Ps. 78:19, 20.

Not believing the works of God. Ps. 78:32.

Wavering at the promise of God. Rom. 4:20.

Rebuked by Christ. Matt. 17:17; John 20:27.

Was an impediment to the performance of miracles. Matt. 17:20; Mark 6:5.

Miracles designed to convince those in. John 10:37, 38; 1 Cor. 14:22.

The Jews rejected because of. Rom. 11:20.

Believers should have no fellowship with those in. 2 Cor. 6:14.

They who are guilty of

Do not have the word of God in them. John 5:38.

Cannot please God. Heb. 11:6.

Malign the gospel. Acts 19:9.

Persecute the ministers of God. Rom. 15:31.

Excite others against believers. Acts 14:2.

Persevere in it. John 12:37.

Stiffen their necks. 2 Kin. 17:14.

Are condemned already. John 3:18.

Have the wrath of God abiding upon them. John 3:36.

Shall not be established. Is. 7:9.

Shall die in their sins. John 8:24.

Shall not enter rest. Heb. 3:19; 4:11.

Shall be condemned. Mark 16:16; 2 Thess. 2:12.

Shall be destroyed. Jude 5.

Shall be cast into the lake of fire. Rev. 21:8.

Warnings against. Heb. 3:12; 4:11.

Pray for help against. Mark 9:24.

The portion of, awarded to all unfaithful servants. Luke 12:46.

Examples of

Eve. Gen. 3:4-6.

Moses and Aaron. Num. 20:12.

The Israelites. Deut. 9:23.

Naaman. 2 Kin. 5:12.

A Samaritan officer. 2 Kin. 7:2.

The Disciples. Matt. 17:17; Luke 24:11, 25.

Zacharias. Luke 1:20.

The chief priests. Luke 22:67.

The Jews. John 5:38.

The brothers of Christ. John 7:5.

Thomas. John 20:25.

The Jews of Iconium. Acts 14:2.

The Thessalonian Jews. Acts 17:5.

The Ephesians. Acts 19:9.

Saul. 1 Tim. 1:13.

The people of Jericho. Heb. 11:31.

Salvation

Assurance of Believers

Produced by faith. Eph. 3:12; 2 Tim. 1:12; Heb. 10:22.

Made full by hope. Heb. 6:11, 19.

Confirmed by love. 1 John 3:14, 19; 4:18.

Is abundant in the understanding of the gospel. Col. 2:2; 1 Thess. 1:5.

Believers privileged to have, of

Their election. Ps. 4:3; 1 Thess. 1:4.

Their redemption. Job 19:25.

Their adoption. Rom. 8:16; 1 John 3:2.

Their salvation. Is. 12:2.

Eternal life. 1 John 5:13.

The unalienable love of God. Rom. 8:38, 39.

Union with God and Christ. 1 Cor. 6:15; 2 Cor. 13:5; Eph. 5:30; 1 John 2:5; 4:13.

Peace with God by Christ. Rom. 5:1.

Preservation. Ps. 3:6, 8; 27:3, 5; 46:1-3.

Answers to prayer. 1 John 3:22; 5:14, 15.

Continuance in grace. Phil. 1:6.

Comfort in affliction. Ps. 73:26; Luke 4:18, 19; 2 Cor. 4:8-10, 16-18.

Support in death. Ps. 23:4.

A glorious resurrection. Job 19:26; Phil. 3:21; 1 John 3:2.

A kingdom. Heb. 12:28; Rev. 5:10.

A crown. 2 Tim. 4:7, 8; James 1:12.

Give diligence to attain to. 2 Pet. 1:10, 11.

Strive to maintain. Heb. 3:14, 18.

Confident hope in God restores. Ps. 42:11.

Exemplified by

David. Ps. 23:4; 73:24-26.

Paul. 2 Tim. 1:12; 4:18.

Atonement

Explained. Rom. 5:8-11; 2 Cor. 5:18, 19; Gal. 1:4; 1 John 2:2; 4:10.

Foreordained. Rom. 3:25; 1 Pet. 1:11, 20; Rev. 13:8.

Foretold. Is. 53:4-6, 8-12; Dan. 9:24-27; Zech. 13:1, 7; John 11:50, 51.

Effected by Christ alone. John 1:29, 36; Acts 4:10, 12; 1 Thess. 1:10; 1 Tim. 2:5, 6; Heb. 2:9; 1 Pet. 2:24.

Was voluntary. Ps. 40:6-8; John 10:11, 15-18; Heb. 10:5-9

Exhibits the

Grace and mercy of God. Rom. 8:32; Eph. 2:4-7; 1 Tim. 2:4; Heb. 2:9.

Love of God. Rom. 5:8; 1 John 4:9, 10.

Love of Christ. John 15:13; Gal. 2:20; Eph. 5:2, 25; Rev. 1:5.

Reconciles the justice and mercy of God. Is. 45:21; Rom. 3:25, 26.

Necessity for. Is. 59:16; Luke 19:10; Heb. 9:22.

Made but once. Heb. 7:27; 9:24-28; 10:10, 12, 14; 1 Pet. 3:18.

Acceptable to God. Eph. 5:2.

Reconciliation to God effected by. Rom. 5:10; 2 Cor. 5:18-20; Eph. 2:13-16; Col. 1:20-22; Heb. 2:17; 1 Pet. 3:18.

Access to God by. Heb. 10:19, 20.

Remission of sins by. John 1:29; Rom. 3:25; Eph. 1:7; 1 John 1:7; Rev. 1:5.

Justification by. Rom. 5:9; 2 Cor. 5:21.

Sanctification by. 2 Cor. 5:15; Eph. 5:26, 27; Titus 2:14; Heb. 10:10; 13:12.

Redemption by. Matt. 20:28; Acts 20:28; 1 Tim. 2:6; Heb. 9:12; Rev. 5:9.

Has delivered believers from the

Power of sin. Rom. 8:3; 1 Pet. 1:18, 19.

Power of the world. Gal. 1:4; 6:14.

Power of the devil. Col. 2:15; Heb. 2:14, 15.

Believers glorify God for. 1 Cor. 6:20; Gal. 2:20; Phil. 1:20, 21.

Believers rejoice in God for. Rom. 5:11.

Believers praise God for. Rev. 5:9-13.

Faith in, indispensable. Rom. 3:25; Gal. 3:13, 14.

Commemorated in the Lord’s Supper. Matt. 26:26-28; 1 Cor. 11:23-26.

Ministers should fully set forth. Acts 5:29-31, 42; 1 Cor. 15:3; 2 Cor. 5:18-21.

Typified. Gen. 4:4; 22:2; Ex. 12:5, 11, 14; 24:8; Lev. 16:30, 34; 17:11; 1 Cor. 5:7; Heb. 9:7, 12, 22, 28; 11:4, 17, 19.

Characteristics of Believers

Attentive to Christ’s voice. John 10:3, 4.

Blameless and harmless. Phil. 2:15.

Bold. Prov. 28:1; Rom. 13:3.

Contrite. Is. 57:15; 66:2.

Devout. Acts 8:2; 22:12.

Faithful. Rev. 17:14.

Follow Christ. John 10:4, 27.

Generous. Is. 32:8; 2 Cor. 9:13.

Godly. Ps. 4:3; Matt. 3:16; Acts 10:2; 2 Pet. 2:9.

Without deceit. John 1:47.

Holy. Deut. 7:6; 14:2; Col. 3:12.

Humble. Ps. 34:2; 1 Pet. 5:5.

Hunger after righteousness. Matt. 5:6.

Just. Gen. 6:9; Hab. 2:4; Luke 2:25.

Led by the Spirit. Rom. 8:14.

Loving. Col. 1:4; 1 Thess. 4:9.

Lowly. Prov. 16:19.

Meek. Is. 29:19; Matt. 5:5.

Merciful. Ps. 37:26; Matt. 5:7.

New creatures. 2 Cor. 5:17; Eph. 2:10.

Obedient. Rom. 16:19; 1 Pet. 1:14.

Poor in spirit. Ps. 51:17; Matt. 5:3.

Prudent. Prov. 16:21.

Pure in heart. Matt. 5:8; 1 John 3:3.

Righteous. Is. 60:21; Luke 1:6.

Sincere. 2 Cor. 1:12; 2:17.

Steadfast. Acts 2:42; Col. 2:5.

Taught of God. Is. 54:13; 1 John 2:27.

True. 2 Cor. 6:8.

Undefiled. Ps. 119:1.

Upright. 1 Kin. 3:6; Ps. 15:2.

Watchful. Luke 12:37.

Zealous of good works. Titus 2:14; 3:8.

Christian Conduct

Believing God. Mark 11:22; John 14:11, 12.

Obeying God. Deut. 6:5; Eccl. 12:13; Mic. 6:8; Matt. 22:37; Luke 1:6; Eph. 5:1; 1 Pet. 1:15, 16; 2:17; 1 John 5:3.

Rejoicing in God. Ps. 33:1; Hab. 3:18.

Believing in Christ. John 6:29; 1 John 3:23.

Loving Christ. John 21:15; 1 Pet. 1:7, 8.

Obeying Christ. John 14:21; 15:14; Rom. 6:18; 14:8; 2 Cor. 5:15; 1 Pet. 2:21-24.

Walking

Honestly. 1 Thess. 4:12.

Worthy of God. 1 Thess. 2:12.

Worthy of the Lord. Col. 1:10.

In the Spirit. Gal. 5:25.

After the Spirit. Rom. 8:1.

In newness of life. Rom. 6:4.

Worthy of vocation. Eph. 4:1.

As children of light. Eph. 5:8.

Rejoicing in Christ. Phil. 3:1; 4:4.

Loving one another. John 15:12; Rom. 12:10; 1 Cor. 13:1-13; Eph. 5:2; Heb. 13:1.

Striving for the faith. Phil. 1:27; Jude 3.

Putting away all sin. 1 Cor. 5:7; Eph. 4:26; Col. 3:5; 1 Thess. 5:22; Heb. 12:1; Jude 23

Following after holiness and goodness. Matt. 5:16, 48; 2 Cor. 7:1; Phil. 4:8; 1 Thess. 5:15; 1 Tim. 4:12; 6:11; 2 Tim. 3:17; Titus 2:7, 10; James 1:19; 1 Pet. 2:12.

Overcoming the world. Ps. 1:1; 2 Thess. 3:6; Titus 2:12; 1 John 5:4, 5.

Abounding in the work of the Lord. 1 Cor. 15:58; 1 Thess. 4:1.

Forgiving wrongs. Matt. 5:39-41; 6:14; Rom. 12:20; 1 Cor. 6:7.

Living peaceably with all. Rom. 12:18; Heb. 12:14.

Visiting the afflicted. Matt. 25:36; James 1:27.

Extending fair treatment. Matt. 7:12; Luke 6:31.

Sympathizing with others. Gal. 6:2; 1 Thess. 5:14.

Honoring others. Ps. 15:4; Rom. 12:10.

Fulfilling domestic duties. Eph. 6:1-8; 1 Pet. 3:1-7.

Submitting to authorities. Rom. 13:1-7.

Being generous to others. Acts 20:35; Rom. 12:13.

Being contented. Phil. 4:11; Heb. 13:5.

Blessedness of persevering. Ps. 1:1-3; 19:9-11; 50:23; Matt. 5:3-12; John 15:10; 7:17.

Christian Liberty

Foretold. Is. 42:7; 61:1.

Conferred

By God. Col. 1:13.

By Christ. 1 Cor. 7:22; Gal. 4:3-5; 5:1.

By the Holy Spirit. Rom. 8:15; 2 Cor. 3:17.

Proclaimed by Christ. Luke 4:18; John 8:32.

Is freedom from

The law. Rom. 7:6; 8:2; Gal. 3:13.

The fear of death. Heb. 2:15.

Sin. Rom. 6:7, 18.

Corruption. Rom. 8:21.

Bondage of man. 1 Cor. 9:19.

Jewish ordinances. Gal. 4:3; Col. 2:20.

Called the glorious liberty of the children of God. Rom. 8:21.

Believers should

Praise God for. Ps. 116:16, 17.

Assert. Ps. 119:45; 1 Cor. 10:29.

Stand fast in. Gal. 2:5; 5:1.

Not abuse. 1 Cor. 8:9; 10:29, 32; Gal. 5:13; 1 Pet. 2:16.

Portrait of new life. James 1:25; 2:12.

False teachers

Promise, to others. 2 Pet. 2:19.

Abuse. Jude 4.

Try to destroy. Gal. 2:4.

The wicked, devoid of. John 8:34; Rom. 6:20.

Typified. Lev. 25:10-17; Gal. 4:22-26, 31.

Confession of Sin

God regards. Lev. 26:40-42; Job 33:27, 28; Prov. 28:13; Dan. 9:20-23.

Exhortation to. Lev. 5:5; Josh. 7:19; Jer. 3:13; Hos. 5:15; James 5:16.

Promises to. Lev. 26:40-42; Prov. 28:13.

Should be accompanied with

Willingness to suffer. Lev. 26:41; Ezra 9:13; Neh. 9:33.

Prayer for forgiveness. 2 Sam. 24:10; Ps. 25:11; 51:1; Is. 64:5, 6; Jer. 3:25; 14:7-9, 20.

Godly sorrow. Ps. 38:18; Lam. 1:20.

Forsaking sin. Prov. 28:13.

Willingness to make restitution. Num. 5:6, 7.

Should be full and unreserved. Ps. 32:5; 51:3; 106:6.

Followed by pardon. Ps. 32:5; 1 John 1:9.

Illustrated by

Aaron. Num. 12:11.

The Israelites. Num. 21:6, 7; 1 Sam. 7:6; 12:19.

Saul. 1 Sam. 15:24.

David. 2 Sam. 24:10.

Ezra. Ezek. 9:6.

Nehemiah. Neh. 1:6, 7.

The Levites. Neh. 9:4, 33, 34.

Job. Job 7:20.

Daniel. Dan. 9:4.

Peter. Luke 5:8.

The prodigal son. Luke 15:21.

The tax collector. Luke 18:13.

The Thief. Luke 23:41.

Conversion

Divine origin of. 1 Kin. 18:37; Prov. 1:23; John 6:44; Acts 3:26; 11:21, 23; 21:19; Rom. 15:18.

Is the result of faith and repentance. Acts 3:19; 11:21; 26:20.

Through the instrumentality of

The Scriptures. Ps. 19:7.

Ministers. Acts 26:18; 1 Thess. 1:9.

Self-examination. Ps. 119:59; Lam. 3:40.

Affliction. Ps. 78:34.

Of sinners, a cause for joy

To God. Ezek. 18:23; Luke 15:32.

To believers. Acts 15:3; Gal. 1:23, 24.

Exhortations to. Job 36:10; Prov. 1:23; Is. 31:6; 55:7; Jer. 3:7; Ezek. 33:11; Matt. 18:3.

Promises connected with. Neh. 1:9; Is. 1:27; Jer. 3:14; Ezek. 18:27.

Pray for. Ps. 80:7; 85:4; Jer. 31:18; Lam. 5:21.

Is accompanied by confession of sin, and prayer. 1 Kin. 8:35.

Danger of neglecting. Ps. 7:12; Jer. 44:5, 11; Ezek. 3:19.

Encouragement for leading sinners to. Ps. 51:13; Dan. 12:3; James 5:19, 20.

Of Gentiles, predicted. Is. 2:2; 11:10; 60:5; 66:12.

Of Israel, predicted. Ezek. 36:25-27.

Election

Of Christ, as Messiah. Is. 42:1; 1 Pet. 2:6.

Of good angels. 1 Tim. 5:21.

Of Israel. Deut. 7:6; Is. 45:5.

Of ministers. Luke 6:13; Acts 9:15.

Of churches. 1 Pet. 5:13.

Of believers, is

By God. 1 Thess. 1:4; Titus 1:1.

By Christ. John 13:18; 15:16.

In Christ. Eph. 1:4.

Personal. Matt. 20:16; John 6:44; Acts 22:14; 2 John 13.

According to the purpose of God. Rom. 9:11; Eph. 1:11.

According to the foreknowledge of God. Rom. 8:29; 1 Pet. 1:2.

Eternal. Eph. 1:4.

Sovereign. Rom. 9:15, 16; 1 Cor. 1:27; Eph. 1:11.

Without regard to any human merit. Rom. 9:11.

Of grace. Rom. 11:5.

Recorded in heaven. Luke 10:20.

For the glory of God. Eph. 1:6.

Through sanctification of the Spirit and faith. 2 Thess. 2:13; 1 Pet. 1:2.

To adoption. Eph. 1:5.

To salvation. 2 Thess. 2:13.

To conformity with Christ. Rom. 8:29.

To good works. Eph. 2:10.

To spiritual warfare. 2 Tim. 2:4.

To eternal glory. Rom. 9:23.

Ensures to believers

Effectual calling. Rom. 8:30.

Divine teaching. John 17:6.

Belief in Christ. Acts 13:48.

Acceptance with God. Rom. 11:7.

Protection. Mark 13:20.

Vindication of their wrongs. Luke 18:7.

Working of all things for good. Rom. 8:28.

Blessedness. Ps. 33:12; 65:4.

The inheritance. Is. 65:9; 1 Pet. 1:4, 5.

Should lead to cultivation of graces. Col. 3:12.

Should be evidenced by diligence. 2 Pet. 1:10.

Believers may have assurance of. 1 Thess. 1:4.

Exemplified in

Isaac. Gen. 21:12.

Abraham. Neh. 9:7.

Zerubbabel. Hag. 2:23.

The apostles. John 13:18; 15:19.

Jacob. Rom. 9:12, 13.

Rufus. Rom. 16:13.

Paul. Gal. 1:15.

Eternal Life

Christ is. 1 John 1:2; 5:20.

Defined. John 17:3.

Given

By God. Ps. 133:3; John 17:2; Rom. 6:23.

By Christ. John 6:27, 68; 10:28; Rom. 5:21; 6:23; 2 Tim. 1:10; 1 John 5:11.

To those who believe. John 3:15, 16; 5:24; 6:40, 47; 12:25.

In answer to prayer. Ps. 21:4.

Through the Scriptures. John 5:39.

Results from

Drinking the water of life. John 4:14.

Eating the bread of life. John 6:50-58.

Eating of the tree of life. Rev. 2:7.

They who are ordained to, believe the gospel. Acts 13:48.

Believers

Have promises of. 1 Tim. 4:8; 2 Tim. 1:1; Titus 1:2; 3:7; 1 John 2:25; Jude 21.

May have assurance of. John 10:28, 29; 2 Cor. 5:1; 1 John 5:13.

Shall inherit. Matt. 19:29; Gal. 6:8.

Should lay hold of. 1 Tim. 6:12, 19.

Shall rise to. Dan. 12:2; Matt. 25:36; John 5:29.

Shall reign in. Dan. 7:18; Rom. 5:17.

Cannot be inherited by works. Mark 10:17; Rom. 2:7; 3:10-19.

The wicked

Do not have. 1 John 3:15.

Judge themselves unworthy of. Acts 13:46.

Exhortation to seek. John 6:27.

Faith

Definition of. Heb. 11:1.

Commanded. Matt. 11:22; 1 John 3:23.

The objects of, are

God. John 14:1.

Christ. John 6:29; Acts 20:21.

Writings of Moses. John 5:46; Acts 24:14.

Writings of the prophets. 2 Chr. 20:20; Acts 26:27.

The gospel. Mark 1:15.

Promises of God. Rom. 4:21; Heb. 11:13.

In Christ, is

The gift of God. Rom. 12:3; Eph. 2:8; 6:23; Phil. 1:29.

Righteousness from God. Phil. 3:9.

The work of God. Acts 11:21; 1 Cor. 2:5.

Precious. 2 Pet. 1:1.

Most holy. Jude 20.

Fruitful. 1 Thess. 1:3.

Accompanied by repentance. Mark 1:15; Luke 24:47.

Followed by conversion. Acts 11:21.

Christ is the author and finisher of. Heb. 12:2.

Is a gift of the Holy Spirit. 1 Cor. 12:9.

The Scriptures designed to produce. John 20:31; 2 Tim. 3:15.

Preaching designed to produce. John 17:20; Acts 8:12; Rom. 10:14-17; 1 Cor. 3:5.

Through it is

Remission of sins. Acts 10:43; Rom. 3:25.

Justification. Hab. 2:4; Acts 13:39; Rom. 1:17; 3:21, 22, 28, 30; 5:1; Gal. 2:16. Cf. Rom. 9:30; Gal. 3:11, 24; Heb. 10:38, 39.

Salvation. Mark 16:16; Acts 16:31.

Sanctification. Acts 15:9; 26:18.

Spiritual light. John 12:36, 46.

Spiritual life. John 20:31; Gal. 2:20.

Eternal life. John 3:15, 16; 6:40, 47.

Rest in heaven. Heb. 4:3.

Edification. 1 Tim. 1:4; Jude 20.

Preservation. 1 Pet. 1:5.

Adoption. John 1:12; Gal. 3:26.

Access to God. Rom. 5:2; Eph. 3:12.

Inheritance of the promises. Gal. 3:22; Heb. 6:12.

The gift of the Holy Spirit. Acts 11:15-17; Gal. 3:14; Eph. 1:13.

Impossible to please God without. Heb. 11:6.

Justification is by, to be of grace. Rom. 4:16.

Essential to the profitable reception of the gospel. Heb. 4:2.

Produces obedience. Rom. 1:5.

Necessary in spiritual warfare. 1 Tim. 1:18, 19; 6:12.

The Word is effectual in those who have. 1 Thess. 2:13.

Excludes self-justification. Rom. 10:3, 4.

Excludes boasting. Rom. 3:27.

Works by love. Gal. 5:6; 1 Tim. 1:5; Philem. 5.

Benefits of

Hope. Rom. 5:2.

Joy. Acts 16:34; 1 Pet. 1:8.

Peace. Rom. 15:13.

Confidence. Is. 28:16; 1 Pet. 2:6.

Boldness in preaching. Ps. 116:10; 2 Cor. 4:13.

Christ is precious to those having. Eph. 3:17; 1 Pet. 2:7.

Necessary in prayer. Matt. 21:22; James 1:6.

Unbelievers do not have. John 10:26, 27.

An evidence of the new birth. 1 John 5:1.

Believers

Will live by. Gal. 2:20.

Will stand by. Rom. 11:20; 2 Cor. 1:24.

Will walk by. Rom. 4:12; 2 Cor. 5:7.

Obtain a good testimony by. Heb. 11:2.

Overcome the world by. 1 John 5:4, 5.

Defeat the devil by. Eph. 6:16; 1 Pet. 5:9.

Delivered from the power of sin by. 1 Pet. 1:19.

Are supported by. Ps. 27:13; 1 Tim. 4:10.

Will die in. Heb. 11:13.

Should be sincere in. 1 Tim. 1:5; 2 Tim. 1:5.

Should abound in. 2 Cor. 8:7.

Should continue in. Acts 14:22; Col. 1:23.

Should be strong in. Rom. 4:20-24.

Should stand fast in. 1 Cor. 16:13.

Should be grounded and settled in. Col. 1:23.

Should hold, with a good conscience. 1 Tim. 1:19.

Should pray for the increase of. Luke 17:5.

Should have full assurance of. 2 Tim. 1:12; Heb. 10:22.

Should examine whether they are in. 2 Cor. 13:5.

True, evidenced by its works. James 2:17, 20, 26.

All difficulties overcome by. Matt. 17:20; 21:21; Mark 9:23.

All things should be done in. Rom. 14:22.

Whatever is not of, is sin. Rom. 14:23.

Often tried by affliction. 1 Pet. 1:6, 7.

Trial of, works patience. James 1:3.

The wicked sometimes profess. Acts 8:13, 21.

The wicked destitute of. John 10:25; 12:37; Acts 19:9; 2 Thess. 3:2.

Protection of, illustrated as

A shield. Eph. 6:16.

A breastplate. 1 Thess. 5:8.

Exemplified by

Abel. Heb. 11:4.

Abraham. Heb. 11:8, 17.

Barnabas. Acts 11:24.

Caleb. Num. 13:30.

Daniel. Dan. 6:10, 23.

Enoch. Heb. 11:5.

Gideon, etc. Heb. 11:32, 33, 39.

Isaac. Heb. 11:20.

Jacob. Heb. 11:21.

Job. Job 19:25.

Joseph. Heb. 11:22.

Lois. 2 Tim. 1:5.

Martha. John 11:27.

Moses. Heb. 11:24, 27.

Nathanael. John 1:49.

Noah. Heb. 11:7.

Paul. 2 Tim. 4:7.

Peter. Matt. 16:16.

Priests. Acts 6:7.

Rahab. Heb. 11:31.

The Samaritans. John 4:39.

Sergius Paulus. Acts 13:12.

Shadrach, etc. Dan. 3:17.

Stephen. Acts 6:5.

Thomas. John 20:28.

A woman who was a sinner. Luke 7:50.

The disciples. John 16:30.

The Ethiopian. Acts 8:37.

The Philippian jailer. Acts 16:31, 34.

The Roman believers. Rom. 1:8.

The Colossian believers. Col. 1:4.

The Thessalonian believers. 1 Thess. 1:3.

Good Works

Christ, an example of. John 10:32; Acts 10:38.

Other names for

Good fruits. James 3:17.

Fruits worthy of repentance. Matt. 3:8.

Fruits of righteousness. Phil. 1:11.

Works and labors of love. Heb. 6:10.

The Scripture designed to lead us to. 2 Tim. 3:16, 17; James 1:25.

To be performed in Christ’s name. Col. 3:17.

Heavenly wisdom is full of. James 3:17.

Salvation unattainable by. Rom. 3:20; Gal. 2:16; Eph. 2:8, 9; 2 Tim. 1:9; Titus 3:5.

Believers

Will have, if they abide in Christ. John 15:4.

Wrought by God in them. Is. 26:12; Phil. 2:13.

Created in Christ to. Eph. 2:10.

Exhorted to put on. Col. 3:12-14.

Should be equipped for. 2 Tim. 3:17.

Should be rich in. 1 Tim. 6:18.

Should be careful to maintain. Titus 3:8, 14.

Should be ready to engage frequently in. Acts 9:36; 2 Cor. 9:8; Col. 1:10; 2 Thess. 2:17; 1 Tim. 6:18; 2 Tim. 2:21; Titus 2:14; 3:1; Heb. 13:21.

Should encourage each other to. Heb. 10:24.

Should avoid ostentation in. Matt. 6:1-18; James 3:13.

Deeds are seen in light of the truth. John 3:21.

Follow believers when they die. Rev. 14:13.

Godly women should manifest. 1 Tim. 2:10; 5:10.

God remembers. Neh. 13:14; Heb. 6:9, 10.

Shall be brought into the judgment. Eccl. 12:14; 2 Cor. 5:10.

In the judgment, will be an evidence of faith. Matt. 25:34-40; James 2:14-20.

Ministers should

Be patterns of. Titus 2:7.

Exhort to. 1 Tim. 6:17, 18; Titus 3:1, 8, 14.

God is glorified by. John 15:8.

Designed to lead others to glorify God. Matt. 5:16; 1 Pet. 2:12.

A blessing attends. James 1:25.

The reprobate disqualified from. Titus 1:16.

Illustrated. John 15:5.

Grace

God is the source of all. Ps. 84:11; 1 Pet. 5:10; James 1:17.

God’s throne, the throne of. Heb. 4:16.

The Holy Spirit is the Spirit of. Zech. 12:10; Heb. 10:29.

Christ received it from. Luke 2:40; John 1:14; 3:24, 25.

Christ spoke with. Ps. 45:2; Luke 4:22.

Came by Christ. John 1:17; Rom. 5:15; 1 Cor. 1:4.

Foretold by the prophets. 1 Pet. 1:10.

Riches of, exhibited in God’s kindness through Christ. Eph. 2:7.

Glory of, exhibited in our acceptance in Christ. Eph. 1:6.

Descriptions of

Great. Acts 4:33.

Sovereign. Rom. 5:21.

Rich. Eph. 1:7; 2:7.

Exceeding. 2 Cor. 9:14.

Manifold. 1 Pet. 4:10.

All-sufficient. 2 Cor. 12:9.

All-abundant. Rom. 5:15, 17, 20.

Glorious. Eph. 1:6.

The gospel, a declaration of. Acts 20:24, 32.

Is the source of

Election. Rom. 11:5.

The call of God. Gal. 1:15.

Justification. Rom. 3:24; Titus 3:7.

Faith. Acts 18:27.

Forgiveness of sins. Eph. 1:7.

Salvation. Acts 15:11; Eph. 2:5, 8.

Consolation. 2 Thess. 2:16.

Hope. 2 Thess. 2:16.

Necessary to the service of God. Heb. 12:28.

God’s work completed in believers by. 2 Thess. 1:11, 12.

The success and completion of the work of God to be attributed to. Zech. 4:7.

Inheritance of the promises is by. Rom. 4:16.

Justification by, opposed to that by works. Rom. 4:4, 5; 11:6; Gal. 5:4.

Believers

Are heirs of. 1 Pet. 3:7.

Are under. Rom. 6:14.

Receive, from Christ. John 1:16.

Are what they are by. 1 Cor. 15:10; 2 Cor. 1:12.

Abound in gifts of. Acts 4:33; 2 Cor. 8:1; 9:8, 14.

Should mature in. Heb. 13:9; 2 Tim. 2:1; 2 Pet. 3:18.

Should speak with. Eph. 4:29; Col. 4:6.

Is especially given

To ministers. Rom. 12:3, 6; 15:15; 1 Cor. 3:10; Gal. 2:9; Eph. 3:7.

To the humble. Prov. 3:34; James 4:6.

To those who walk uprightly. Ps. 84:11.

Not to be received in vain. 2 Cor. 6:1.

Pray for it

For yourselves. Heb. 4:16.

For others. 2 Cor. 13:14; Eph. 6:24.

Be careful not to fall short of. Heb. 12:15.

Manifestation of, in others, a cause of gladness. Acts 11:23; 1 John 1:3, 4.

Special manifestation of, at the second coming of Christ. 1 Pet. 1:13.

Not to be abused. Rom. 3:8; 6:1, 15.

Lawless men will abuse. Jude 4.

Justification

Promised in Christ. Is. 45:25; 53:11.

Is the act of God. Is. 50:8; Rom. 8:33.

Under law

Requires perfect obedience. Lev. 18:5; Rom. 2:13; 10:5; James 2:10.

Man cannot attain to. Job 9:2, 3, 20; 25:4; Ps. 130:3; 143:2; Rom. 3:20; 9:31, 32.

Under the gospel

Is not of works. Acts 13:39; Rom. 8:3; Gal. 2:16; 3:11.

Is not of faith and works united. Rom. 3:28; 11:6; Gal. 2:14-21; 5:4. Cf. Acts 15:1-29.

Is by faith alone. John 5:24; Acts 13:39; Rom. 3:30; 5:1; Gal. 2:16.

Is of grace. Rom. 3:24; 4:16; 5:17-21.

In the name of Christ. 1 Cor. 6:11.

By imputation of Christ’s righteousness. Is. 61:10; Jer. 23:6; Rom. 3:22; 5:18; 1 Cor. 1:30; 2 Cor. 5:21.

By the blood of Christ. Rom. 5:9.

By the resurrection of Christ. Rom. 4:25; 1 Cor. 15:17.

Blessedness of. Ps. 32:1, 2; Rom. 4:6-8.

Frees from condemnation. Is. 50:8, 9; 54:17; Rom. 8:33, 34.

Entitles to an inheritance. Titus 3:7.

Ensures glorification. Rom. 8:30.

The wicked shall not attain to. Ex. 23:7.

By faith

Revealed under the Old Testament age. Hab. 2:4; Rom. 1:17.

Excludes boasting. Rom. 3:27; 4:2; 1 Cor. 1:29, 31.

Does not make void the law. Rom. 3:30, 31; 1 Cor. 9:21.

Typified. Zech. 3:4, 5.

Illustrated. Luke 18:14.

Exemplified in

Abraham. Gen. 15:6.

Paul. Phil. 3:8, 9.

Nature of Salvation

Is of God. Ps. 3:8; 37:39; Jer. 3:23; 1 Thess. 5:9; 1 Tim. 2:4; 2 Tim. 1:9.

Is by Christ. Is. 45:21, 22; 59:16; 63:9; Acts 4:12; Eph. 5:23.

Is through faith in Christ. Mark 16:16; Acts 16:31; Rom. 10:9; Eph. 2:8; 1 Pet. 1:5.

Confession of Christ necessary to. Rom. 10:10.

Announced after the Fall. Gen. 3:15.

Of Israel, predicted. Is. 35:4; 45:17; Zech. 9:16; Rom. 11:26.

Of the Gentiles, predicted. Is. 45:22; 49:6; 52:10.

Revealed in the gospel. Rom. 1:16; 1 Cor. 1:18; Eph. 1:13; 2 Tim. 1:10.

Came to the Gentiles through the fall of the Jews. Rom. 11:11.

Christ

The captain of. Heb. 2:10.

The author of. Heb. 5:9.

Appointed for. Is. 49:6.

Raised up for. Luke 1:69.

Has. Zech. 9:9.

Brings, with Him. Is. 62:11; Luke 19:9.

Came and died to effect. Is. 63:1; Matt. 18:11; John 3:14, 15; Gal. 1:4; 1 Tim. 1:15; Heb. 7:25.

Exalted to give. Acts 5:31.

Described as

Common. Jude 3.

Eternal. Is. 45:17; 51:6; Heb. 5:9.

From generation to generation. Is. 51:8.

Glorious. 2 Tim. 2:10.

Great. Heb. 2:3.

Not by works. Rom. 11:6; Eph. 2:9; 2 Tim. 1:9; Titus 3:5.

Of grace. Eph. 2:5, 8; 2 Tim. 1:9; Titus 2:11.

Of the longsuffering of God. 2 Pet. 3:15.

Of love. Rom. 5:8; 1 John 4:9, 10.

Of mercy. Ps. 6:4; Titus 3:5.

To the uttermost. Heb. 7:25.

Reconciliation to God, a pledge of. Rom. 5:10.

Is deliverance from

Sin. Matt. 1:21; 1 John 3:5.

Uncleanness. Ezek. 36:29.

The devil. Col. 2:15; Heb. 2:14, 15.

Wrath. Rom. 5:9; 1 Thess. 1:10.

This present evil age. Gal. 1:4.

Enemies. Luke 1:71, 74.

Eternal death. John 3:16, 17.

Regeneration necessary to. John 3:3.

Final perseverance necessary to. Matt. 10:22.

Searched into and exhibited by the prophets. 1 Pet. 1:10.

The Scriptures are able to lead one to. 1 Cor. 1:21; 2 Tim. 3:15; James 1:21.

Now is the day of. Is. 49:8; 2 Cor. 6:2.

From sin, to be worked out with fear and trembling. Phil. 2:12.

Believers

Appointed to obtain. 1 Thess. 2:13; 5:9; 2 Tim. 1:9.

Are heirs of. Heb. 1:14.

Have, through grace. Acts 15:11.

Have a token of, in their patient suffering for Christ. Phil. 1:28, 29.

Kept by the power of God to. 1 Pet. 1:5.

Beautified with. Ps. 149:4.

Clothed with. Is. 61:10.

Satisfied by. Luke 2:30.

Love. Ps. 40:16.

Hope for. Lam. 3:26; Rom. 8:24.

Wait for. Gen. 49:18; Ps. 119:81, 123, 174; Lam. 3:26.

Daily approach nearer to. Rom. 13:11.

Receive, as the end of their faith. 1 Pet. 1:9.

Welcome the tidings of. Is. 52:7; Rom. 10:15.

Pray to be visited with. Ps. 85:7; 106:4; 119:41.

Pray for the assurance of. Ps. 35:3.

Pray for a joyful sense of. Ps. 51:12.

Evidence, by works. Heb. 6:9, 10.

Ascribe, to God. Ps. 25:5; Is. 12:2.

Praise God for. 1 Chr. 16:23; Ps. 96:2; 116:12.

Rejoice and glory in. Ps. 9:14; 21:1; Is. 25:9; 1 Cor. 1:31; Gal. 6:14.

Declare. Ps. 40:10; 71:15.

Godly sorrow works repentance to. 2 Cor. 7:10.

All the earth shall see. Is. 52:10; Luke 3:6.

Ministers

Give the knowledge of. Luke 1:77.

Show the way of. Acts 16:17.

Should exhort to. Ezek. 3:18, 19; Acts 2:40.

Should labor to lead others to. Rom. 11:14.

Should be clothed in. 2 Chr. 6:41; Ps. 132:16.

Should use self-denial to lead others to. 1 Cor. 9:22.

Should endure suffering that the elect may obtain. 2 Tim. 2:10.

Are a fragrance of Christ to God, in those who obtain. 2 Cor. 2:15.

The heavenly host ascribe, to God. Rev. 7:10; 19:1.

Sought in vain from

Idols. Is. 45:20; Jer. 2:28.

Earthly power. Jer. 3:23.

No escape for those who neglect. Heb. 2:3.

Is far off from the wicked. Ps. 119:155; Is. 59:11.

Illustrated by

A rock. Deut. 32:15; 2 Sam. 22:47; Ps. 95:1.

A horn. Ps. 18:2; Luke 1:69.

A tower. 2 Sam. 22:51.

A helmet. Is. 59:17; Eph. 6:17.

A shield. 2 Sam. 22:36.

A lamp. Is. 62:1.

A cup. Ps. 116:13.

Clothing. 2 Chr. 6:41; Ps. 132:16; 149:4; Is. 61:10.

Wells. Is. 12:3.

Walls and bulwarks. Is. 26:1; 60:18.

Chariots. Hab. 3:8.

A victory. 1 Cor. 15:57.

Typified. Num. 21:4-9; John 3:14, 15.

New Birth

The corruption of human nature requires. John 3:6; Rom. 8:7, 8.

None can enter heaven without. John 3:3.

Effected by

God. John 1:13; 1 Pet. 1:3.

Christ. 1 John 2:29.

The Holy Spirit. John 3:6, 8; Titus 3:5.

Through the instrumentality of

The Word of God. James 1:18; 1 Pet. 1:23.

The resurrection of Christ. 1 Pet. 1:3.

The ministry of the gospel. 1 Cor. 4:15.

God and

Is His will. James 1:18.

Is by His mercy. Titus 3:5.

Is for His glory. Is. 43:7.

Described as

A new creation. 2 Cor. 5:17; Gal. 6:15; Eph. 2:10.

Newness of life. Rom. 6:4.

A spiritual resurrection. Rom. 6:4-6; Eph. 2:1, 5; Col. 2:12; 3:1.

A new heart. Ezek. 36:26.

A new spirit. Ezek. 11:19; Rom. 7:6.

Putting on the new man. Eph. 4:24.

The inward man. Rom. 7:22; 2 Cor. 4:16.

Circumcision of the heart. Deut. 30:6; Rom. 2:29; Col. 2:11.

Partaking of the divine nature. 2 Pet. 1:4.

The washing of regeneration. Titus 3:5.

True for all believers. Rom. 8:16, 17; 1 Pet. 2:2; 1 John 5:1.

Produces

Likeness to God. Eph. 4:24; Col. 3:10.

Likeness to Christ. Rom. 8:29; 2 Cor. 3:18; 1 John 3:2.

Knowledge of God. Jer. 24:7; Col. 3:10.

Hatred of sin. 1 John 3:9; 5:18.

Victory over the world. 1 John 5:4.

Delight in God’s law. Rom. 7:22.

Evidenced by

Faith in Christ. 1 John 5:1.

Righteousness. 1 John 2:29; 5:18.

Brotherly love. 1 John 4:7.

Connected with adoption. Is. 43:6, 7; John 1:12, 13.

Natural man does not understand. John 3:4.

Pardon

Promised. Is. 1:18; Jer. 31:34; 50:20; Heb. 8:12.

None without shedding of blood. Lev. 17:11; Heb. 9:22.

Not possible by

Legal sacrifices. Heb. 10:4.

Outward purifications. Job 9:30, 31; Jer. 2:22.

Is granted

By God alone. Dan. 9:9; Mark 2:7.

By Christ Himself. Mark 2:5; Luke 7:48.

Through Christ’s work. Luke 1:69, 77; Acts 5:31; 13:38.

Through the blood of Christ. Matt. 26:28; Rom. 3:25; Col. 1:14; 1 John 1:7.

For Christ’s name’s sake. 1 John 2:12.

By the exaltation of Christ. Acts 5:31.

Freely. Is. 43:25.

Readily. Neh. 9:17; Ps. 86:5.

Abundantly. Is. 55:7; Rom. 5:20.

To those who confess their sins. 2 Sam. 12:13; Ps. 32:5; 1 John 1:9.

To those who repent. Acts 2:38.

To those who believe. Acts 10:43.

Should be preached in the name of Christ. Luke 24:47.

Exhibits the

Compassion of God. Mic. 7:18, 19.

Grace of God. Rom. 5:15, 16.

Mercy of God. Ex. 34:7; Ps. 51:1.

Goodness of God. 2 Chr. 30:18; Ps. 86:5.

Forbearance of God. Rom. 3:25.

Lovingkindness of God. Ps. 51:1.

Justice of God. 1 John 1:9.

Faithfulness of God. 1 John 1:9.

Expressed by

Removing sin and transgression. Ps. 32:1; 103:12; Is. 44:22.

Casting sins into the sea. Mic. 7:19.

Not imputing sin. Rom. 4:8.

Not remembering sin and transgression. Ezek. 18:22; Heb. 10:17.

All believers enjoy. Col. 2:13; 1 John 2:12.

Blessedness of. Ps. 32:1; Rom. 4:7.

Should lead to

Returning to God. Is. 44:22.

Loving God. Luke 7:47.

Fearing God. Ps. 130:4.

Praising God. Ps. 103:2, 3.

Ministers are appointed to proclaim. Is. 40:1, 2; 2 Cor. 5:19.

Pray for, on behalf of

Yourselves. Ps. 25:11, 18; 51:1; Matt. 6:12; Luke 11:4.

Others. James 5:15; 1 John 5:16.

Encouragement to pray for. 2 Chr. 7:14.

Withheld from

The unforgiving. Mark 11:26; Luke 6:37.

The unbelieving. John 8:21, 24.

The impenitent. Luke 13:2-5.

Blasphemers against the Holy Spirit. Matt. 12:32; Mark 3:28, 29.

Apostates. Heb. 10:26, 27; 1 John 5:16.

Illustrated. Luke 7:42; 15:20-24.

Exemplified for

The Israelites. Num. 14:20.

David. 2 Sam. 12:13.

Manasseh. 2 Chr. 33:13.

Hezekiah. Is. 38:17.

The paralytic. Matt. 9:2.

The penitent. Luke 7:47.

Perseverance of Believers

An evidence of salvation. Job 17:9; Prov. 4:18; John 8:31; Col. 1:21-23; Heb. 3:6, 14.

To be manifested in

Seeking God. 1 Chr. 16:11.

Waiting upon God. Hos. 12:6.

Prayer. Rom. 12:12; Eph. 6:18.

Doing good. Rom. 2:7; 2 Thess. 3:13.

Continuing in the faith. Acts 14:22; Col. 1:23; 2 Tim. 4:7.

Holding fast hope. Heb. 3:6.

Maintained through

The power of God. Ps. 37:24; Phil. 1:6.

The power of Christ. John 10:28.

The intercession of Christ. Luke 22:31, 32; John 17:11.

The fear of God. Jer. 32:40.

Faith. 1 Pet. 1:5.

Leads to increase of knowledge. John 8:31, 32.

Doing good

Leads to assurance of hope. Heb. 6:10, 11.

Is not in vain. 1 Cor. 15:58; Gal. 6:9.

Ministers should exhort to. Acts 13:43; 14:22.

Encouragement and promises to. Matt. 10:22; 24:13; Heb. 12:2, 3; Rev. 2:26-28.

Blessedness of. James 1:25.

Lack of

Excludes from the benefits of the gospel. Heb. 6:4-6.

Is punished. John 15:6; Rom. 11:22.

Illustrated. Mark 4:5, 17.

Privileges of Believers

Abiding in Christ. John 15:4, 5.

Partaking of the divine nature. 2 Pet. 1:4.

Access to God by Christ. Eph. 3:12.

Being part of the church. Eph. 2:19; Heb. 12:23.

Having

Union in God and Christ. John 17:21.

Christ for their Shepherd. Is. 40:11; John 10:14, 16.

Christ for their intercessor. Rom. 8:34; Heb. 7:25; 1 John 2:1.

The promises of God. 2 Cor. 7:1; 2 Pet. 1:4.

All things. 1 Cor. 3:21, 22.

All things working together for their good. Rom. 8:28; 2 Cor. 4:15-17.

Their names written in the Book of Life. Rev. 13:8; 20:15.

Having God for their

Deliverer. 2 Sam. 22:2; Ps. 18:2.

Father. Deut. 32:6; Is. 63:16; 64:8.

Friend. 2 Chr. 20:7; James 2:23.

Glory. Ps. 3:3; Is. 60:19.

Guide. Ps. 48:14; Is. 58:11.

Habitation. Ps. 90:1; 91:9.

Helper. Ps. 33:20; Heb. 13:6.

Keeper. Ps. 121:4, 5.

King. Ps. 5:2; 44:4; Is. 44:6.

Lawgiver. Neh. 9:13, 14; Is. 33:22.

Light. Ps. 27:1; Is. 60:19; Mic. 7:8.

Portion. Ps. 73:26; Lam. 3:24.

Redeemer. Ps. 19:14; Is. 43:14.

Refuge. Ps. 46:1, 11; Is. 25:4.

Salvation. Ps. 18:2; 27:1; Is. 12:2.

Shield. Gen. 15:1; Ps. 84:11.

Strength. Ps. 18:2; 27:1; 46:1.

Tower. 2 Sam. 22:3; Ps. 61:3.

Committing themselves to God. Ps. 31:5; Acts 7:59; 2 Tim. 1:12.

Calling upon God in trouble. Ps. 50:15.

Suffering for Christ. Acts 5:41; Phil. 1:29.

Profiting by chastisement. Ps. 119:67; Heb. 12:10, 11.

Secure during public calamities. Job 5:20, 23; Ps. 27:1-5; 91:5-10.

Interceding for others. Gen. 18:23-33; James 5:16.

Reconciliation with God

Predicted. Dan. 9:24; Is. 53:5.

Proclaimed by angels at the birth of Christ. Luke 2:14.

Blotting out legalistic requirements is necessary to. Eph. 2:14-16; Col. 2:14.

Effected for those who believe

By God in Christ. Rom. 5:11; 2 Cor. 5:19.

By Christ as High Priest. Heb. 2:17.

By the death of Christ. Rom. 5:10; Eph. 2:16; Col. 1:21, 22.

By the blood of Christ. Eph. 2:13; Col. 1:20.

While alienated from God. Col. 1:21.

While sinners and without spiritual strength. Rom. 5:6, 8, 10.

The ministry of, committed to ministers. 2 Cor. 5:18-20.

Effects of

Peace with God. Rom. 5:1; Eph. 2:16, 17.

Access to God. Rom. 5:2; Eph. 2:18.

Union of Jews and Gentiles. Eph. 2:14.

Union of things in heaven and earth. Eph. 1:10; Col. 1:20.

A pledge of final salvation. Rom. 5:10.

Necessity for—Illustrated. Matt. 5:24-26.

Typified. Lev. 8:15; 16:20.

Redemption

Defined. 1 Cor. 6:20; 7:23.

Is of God. Is. 43:1; 44:21-23; Luke 1:68.

Is by Christ and His blood. Matt. 20:28; Acts 20:28; Gal. 3:13; Heb. 9:12; 1 Pet. 1:19; Rev. 5:9.

Is from

The bondage of the law. Gal. 4:5.

The curse of the law. Gal. 3:13.

The power of sin. Rom. 6:18, 22.

The power of the grave and death. Ps. 49:15; Hos. 13:14.

All troubles. Ps. 25:22.

All iniquity. Ps. 130:8; Titus 2:14.

All evil. Gen. 48:16.

The present evil age. Gal. 1:4.

Aimless conduct. 1 Pet. 1:18.

Enemies. Ps. 106:10, 11; Jer. 15:21.

Destruction. Ps. 103:4.

Man cannot effect. Ps. 49:7.

Corruptible things cannot purchase. 1 Pet. 1:18.

Procures for us

Justification. Rom. 3:24.

Forgiveness of sin. Eph. 1:7; Col. 1:14.

Adoption. Gal. 4:4, 5.

Purification. Titus 2:14.

The present life, the only season for. Job 36:18, 19.

Described as

Abundant. Ps. 130:7.

Costly. Ps. 49:8.

Eternal. Heb. 9:12.

Subjects of

The soul. Ps. 49:8.

The body. Rom. 8:23.

The life. Ps. 103:4; Lam. 3:58.

The inheritance. Eph. 1:14.

Manifests the

Power of God. Is. 50:2.

Grace of God. Is. 52:3.

Love and pity of God. Is. 63:9; John 3:16; Rom. 6:8; 1 John 4:10.

Those who partake of

Include Old Testament believers. Heb. 9:15.

Are the property of God. Is. 43:1; 1 Cor. 6:20.

Are firstfruits to God. Rev. 14:4.

Are a special people. 2 Sam. 7:23; Titus 2:14; 1 Pet. 2:9.

Have assurance. Job 19:25; Ps. 31:5.

Are sealed for the day of. Eph. 4:30.

Are zealous for good works. Eph. 2:10; Titus 2:14; 1 Pet. 2:9.

Walk safely in holiness. Is. 35:8, 9.

Shall return to Zion with joy. Is. 35:10.

Alone can learn the songs of heaven. Rev. 14:3, 4.

Commit themselves to God. Ps. 31:5.

Have a guarantee of the completion of. 2 Cor. 1:22; Eph. 1:14.

Wait for the completion of. Rom. 8:23; Phil. 3:20, 21; Titus 2:11-13.

Pray for the completion of. Ps. 26:11; 44:26.

Praise God for. Ps. 71:23; 103:4; Is. 44:22, 23; 51:11; Rev. 5:9.

Should glorify God for. 1 Cor. 6:20.

Should be without fear. Is. 43:1.

Typified by

Israel. Ex. 6:6.

Firstborn. Ex. 13:11-15; Num. 18:15.

Atonement money. Ex. 30:12-15.

Hired servant. Lev. 25:47-54.

Repentance

What it is. Is. 45:22; Acts 14:15; 2 Cor. 5:17; Col. 3:2; 1 Thess. 1:9.

Commanded to all by God. Ezek. 18:30-32; Acts 17:30.

Commanded by Christ. Rev. 2:5, 16; 3:3.

Given by God. Acts 11:18; 2 Tim. 2:25.

Christ exalted to give. Acts 5:31.

By the operation of the Holy Spirit. Zech. 12:10.

Called by repentance to life. Acts 11:18.

Called by repentance to salvation. 2 Cor. 7:10.

We should be led to, by

The longsuffering of God. Gen. 6:3; 1 Pet. 3:20; 2 Pet. 3:9.

The goodness of God. Rom. 2:4.

The chastisements of God. 1 Kin. 8:47; Rev. 3:19.

Godly sorrow. 2 Cor. 7:10.

Necessary to the pardon of sin. Acts 2:38; 3:19; 8:22.

Conviction of sin necessary to. 1 Kin. 8:38; Prov. 28:13; Acts 2:37, 38; 19:18.

Confession and separation essential elements of. Ezra 10:11.

Preached

By Christ. Matt. 4:17; Mark 1:15.

By John the Baptist. Matt. 3:2; Mark 1:4.

By the apostles. Mark 6:12; Acts 20:21.

In the name of Christ. Luke 24:47.

Not to be regretted. 2 Cor. 7:10.

Now is the time for. Ps. 95:7, 8; Heb. 3:7, 8; Prov. 27:1; Is. 55:6; 2 Cor. 6:2; Heb. 3:7, 8; 4:7.

Joy in heaven over one sinner brought to. Luke 15:7, 10.

Ministers should rejoice concerning. 2 Cor. 7:9.

Should be evidenced by fruits. Is. 1:16, 17; Dan. 4:27; Matt. 3:8; Acts 26:20.

Should be accompanied by

Humility. 2 Chr. 7:14; James 4:9, 10.

Shame and confusion. Jer. 31:19; Ezek. 16:61, 63; Dan. 9:7, 8. Cf. Ezra 9:6-15.

Self-abhorrence. Job 42:6.

Confession. Lev. 26:40; Job 33:27.

Faith. Matt. 21:32; Mark 1:15; Acts 20:21.

Prayer. 1 Kin. 8:33; Acts 8:22.

Conversion. Acts 3:19; 26:20.

Turning from sin. 2 Chr. 6:26.

Turning from idolatry. Ezek. 14:6; 1 Thess. 1:9.

Greater zeal in the path of duty. 2 Cor. 7:11.

Exhortations to. Ezek. 14:6; 18:30; Acts 2:38; 3:19.

The wicked

Averse to. Jer. 8:6; Matt. 21:32.

Not led to, by the judgments of God. Rev. 9:20, 21; 16:9.

Not led to, by miraculous intervention. Luke 16:30, 31.

Neglect the opportunity for. Rev. 2:21.

Condemned for neglecting. Matt. 11:20.

Danger of neglecting. Matt. 11:20-24; Luke 13:3, 5; Rom. 2:5; Rev. 2:5, 16, 22.

Denied to apostates. Heb. 6:4-6.

Illustrated. Matt. 21:29; Luke 15:18-21; 18:13; Gal. 1:23.

True, illustrated by

The Israelites. Judg. 10:15, 16.

David. 2 Sam. 12:13.

Manasseh. 2 Chr. 33:12, 13.

Job. Job 42:6.

Nineveh. Jon. 3:5-8; Matt. 12:41.

Peter. Matt. 26:75.

Zacchaeus. Luke 19:8.

The thief on the cross. Luke 23:40, 41.

The Corinthians. 2 Cor. 7:9, 10.

False, illustrated by

Ahab. 1 Kin. 21:27-29.

Judas. Matt. 27:3-5.

Saul. 1 Sam. 15:24-30.

Righteousness Imputed to Believers

Predicted. Is. 56:1; Ezek. 16:14.

Revealed in the gospel. Rom. 1:17.

Is of the Lord. Is. 54:17.

Described as

The righteousness of faith. Rom. 4:13; 9:30; 10:6.

The righteousness of God, apart from the law. Rom. 3:21.

The righteousness of God by faith in Christ. Rom. 3:22.

Christ being made righteousness for us. 1 Cor. 1:30.

Our being made the righteousness of God, in Christ. 2 Cor. 5:21.

Christ being the end of the law for righteousness. Rom. 10:4.

Christ being “The Lord our righteousness.” Jer. 23:6.

Christ bringing in an everlasting righteousness. Dan. 9:24.

Is a free gift. Rom. 5:17.

God’s righteousness never to be abolished. Is. 5:16.

The promises made through. Rom. 4:13.

Believers

Receive, on believing. Rom. 4:5, 11, 24.

Clothed with the robe of righteousness. Is. 61:10.

Exalted in righteousness. Ps. 89:16.

Desire to be found in. Phil. 3:9.

Glory in having. Is. 45:24, 25.

The Gentiles attained to. Rom. 9:30.

Blessedness of those who have. Rom. 4:6.

The Jews

Ignorant of. Rom. 10:3.

Stumble at the concept of. Rom. 9:32.

Do not submit to. Rom. 10:3.

Exemplified by

Abraham. Rom. 4:9, 22; Gal. 3:6.

Paul. Phil. 3:7-9.

Sanctification

Is separation to the service of God. Ps. 4:3; 2 Cor. 6:17.

Effected by

God. Ezek. 37:28; 1 Thess. 5:23; Jude 1.

Christ. Heb. 2:11; 13:12.

The Holy Spirit. Rom. 15:16; 1 Cor. 6:11; 2 Thess. 2:13; 1 Pet. 1:2.

In Christ. 1 Cor. 1:2, 30.

Through the atonement of Christ. Heb. 10:10; 13:12.

Through the Word of God. John 17:17, 19; Eph. 5:26.

All believers are growing in. Acts 20:32; 26:18; 1 Cor. 6:11.

The church made glorious by. Eph. 5:26, 27.

Described. Rom. 13:14.

Purpose of. Eph. 5:1.

Process of, working out salvation. Phil. 2:12.

Should lead to

Mortification of sin. 1 Thess. 4:3, 4.

Fruitful living. Rom. 6:22; Eph. 5:7-9.

Believers fitted for the service of God by. 2 Tim. 2:21.

Ministers

Set apart to God’s service by. Jer. 1:5.

Should pray that their people may enjoy complete. 1 Thess. 5:23.

Should exhort their people to walk in. 1 Thess. 4:1, 3.

None can inherit the kingdom of God without. 1 Cor. 6:9-11.

Typified. Gen. 2:3; Ex. 13:2; 19:14; 40:9-15; Lev. 27:14-16.

Spiritual Peace

God

Is the God of. Rom. 15:33; 2 Cor. 13:11; 1 Thess. 5:23; Heb. 13:20.

Ordains, for believers. Ps. 85:8; Is. 26:12.

Christ

Is the Lord of. 2 Thess. 3:16.

Is the prince of. Is. 9:6.

Grants. Luke 1:79; John 14:27; 2 Thess. 3:16.

He is our. Eph. 2:14.

Comes through His atonement. Is. 53:5; Eph. 2:14, 15; Col. 1:20.

Preached

By Christ. Eph. 2:17.

Through Christ. Acts 10:36.

By ministers. Is. 52:7; Rom. 10:15.

By angels. Luke 2:14.

A fruit of the Spirit. Rom. 14:17; Gal. 5:22.

Divine wisdom is the way of. Prov. 3:17.

Accompanies

Justification. Rom. 5:1.

Faith. Rom. 15:13.

Righteousness. Is. 32:17.

Acquaintance with God. Job 22:21.

The love of God’s law. Ps. 119:165.

Spiritual mindedness. Rom. 8:6.

Established by covenant. Is. 54:10; Ezek. 34:25; Mal. 2:5.

Promised to

The Gentiles. Zech. 9:10.

Believers. Ps. 72:3, 7; Is. 26:3; 55:12; 66:12.

The meek. Ps. 37:11.

Returning backsliders. Is. 57:18, 19.

Believers

Have, in Christ. Is. 27:5; John 16:33; Rom. 5:1.

Enjoy blessings of. Ps. 4:8; 29:11; 119:165; Is. 26:3.

Governed by. Phil. 4:7; Col. 3:15.

Die in. Ps. 37:37; Is. 57:1; Luke 2:29.

Wish, to each other. Gal. 6:16; Phil. 1:2; Col. 1:2; 1 Thess. 1:1.

Have much. Ps. 72:7; 119:165; Is. 54:13; Jer. 33:6.

Theirs is secure. Job 34:29.

Theirs passes all understanding. Phil. 4:7.

Supports them under trials. John 14:27; 16:33.

The gospel is glad tidings of. Rom. 10:15.

The wicked

Do not know. Is. 57:2; Luke 19:42; Rom. 3:17.

Promise, to themselves. Deut. 29:19.

Are promised, by false teachers. Jer. 6:14.

There is none for. Is. 48:22; 57:21.

Titles and Names of Believers

Believers. Acts 5:14; 1 Tim. 4:12.

Beloved of God. Rom. 1:7.

Beloved brethren. 1 Cor. 15:58; James 2:5.

Blessed of the Lord. Gen. 24:31; 26:29.

Blessed of the Father. Matt. 25:34.

Brethren, brothers. Matt. 23:8; Luke 8:21; John 20:17; Acts 12:17.

Called of Jesus Christ. Rom. 1:6.

Children of the Lord. Deut. 14:1.

Children of God. John 1:12; 11:52; Phil. 2:15; 1 John 3:1, 2, 10.

Children of Jacob. Ps. 105:6.

Children of promise. Rom. 9:8; Gal. 4:28.

Children of the free woman. Gal. 4:31.

Children of Zion. Ps. 149:2; Joel 2:23.

Children of light. Eph. 5:8.

Chosen generation. 1 Pet. 2:9.

Chosen ones. 1 Chr. 16:13.

Chosen vessels. Acts 9:15.

Christians. Acts 11:26; 26:28.

Dear children. Eph. 5:1.

Disciples of Christ. John 8:31; 15:8.

Elect of God. Col. 3:12; Titus 1:1.

Epistles of Christ. 2 Cor. 3:3.

Excellent ones. Ps. 16:3.

Faithful brethren in Christ. Col. 1:2.

Faithful, The. Ps. 12:1.

Faithful of the land. Ps. 101:6.

Fellow citizens with the saints. Eph. 2:19.

Fellow heirs. Eph. 3:6.

Fellow servants. Rev. 6:11.

Friends of God. 2 Chr. 20:7; James 2:23.

Friends of the bridegroom. Matt. 9:15.

Friends of Christ. John 15:15.

Godly, The. Ps. 4:3; 2 Pet. 2:9.

Heirs of God. Rom. 8:17; Gal. 4:7.

Heirs of the grace of life. 1 Pet. 3:7.

Heirs of the kingdom. James 2:5.

Heirs of promise. Heb. 6:17; Gal. 3:29.

Heirs of salvation. Heb. 1:14.

Holy brethren. 1 Thess. 5:27; Heb. 3:1.

Holy nation. Ex. 19:6; 1 Pet. 2:9.

Holy people. Deut. 26:19; Is. 62:12.

Holy priesthood. 1 Pet. 2:5.

Joint heirs with Christ. Rom. 8:17.

Just, The. Hab. 2:4.

Kings and priests to God. Rev. 1:6.

Kingdom of priests. Ex. 19:6.

Lambs. Is. 40:11; John 21:15.

Lights of the world. Matt. 5:14.

Little children. John 13:33; 1 John 2:1.

Living stones. 1 Pet. 2:5.

Members of Christ. 1 Cor. 6:15; Eph. 5:30.

Men of God. Deut. 33:1; 1 Tim. 6:11; 2 Tim. 3:17.

Obedient children. 1 Pet. 1:14.

People of God. Heb. 4:9; 1 Pet. 2:10.

People near to God. Ps. 148:14.

People saved by the Lord. Deut. 33:29.

Pillars in the temple of God. Rev. 3:12; Is. 35:10.

Redeemed of the Lord. Is. 51:11.

Royal priesthood. 1 Pet. 2:9.

Salt of the earth. Matt. 5:13.

Sheep of Christ. John 10:1-16; 21:16.

Servants (slaves) of Christ. 1 Cor. 7:22; Eph. 6:6.

Slaves of righteousness. Rom. 6:18.

Sojourners with God. Lev. 25:23; Ps. 39:12.

Sons of the Father. Matt. 5:45.

Sons of the Living God. Rom. 9:26.

Sons of Abraham. Gal. 3:7.

Sons of the kingdom. Matt. 13:38.

Sons of the day. 1 Thess. 5:5.

Sons of the resurrection. Luke 20:36.

Special people. Deut. 14:2; Titus 2:14; 1 Pet. 2:9.

Special treasure. Ex. 19:5; Ps. 135:4.

The Lord’s freed men. 1 Cor. 7:22.

Trees of righteousness. Is. 61:3.

Vessels to honor. 2 Tim. 2:21.

Vessels of mercy. Rom. 9:23.

Witnesses for God. Is. 44:8.

Union with Christ

As head of the church. Eph. 1:22, 23; 4:15, 16; Col. 1:18.

Christ prayed that all saints might have. John 17:21, 23.

Described as

Christ being in believers. Eph. 3:17; Col. 1:27.

Believers being in Christ. 2 Cor. 12:2; 1 John 5:20.

Includes union with the Father. John 17:21; 1 John 2:24.

Is of God. 1 Cor. 1:30.

Maintained by

Faith. Gal. 2:20; Eph. 3:17.

Abiding in Him. John 15:4, 7.

His word abiding in us. John 15:7; 1 John 2:24; 2 John 9.

Feeding on Him. John 6:56.

Obeying Him. 1 John 3:24.

The Holy Spirit witnesses. 1 John 3:24.

The gift of the Holy Spirit is an evidence of. 1 John 4:13.

Believers

Have, in mind. 1 Cor. 2:16; Phil. 2:5.

Have, in spirit. 1 Cor. 6:17.

Have, in love. Song 2:16; 7:10.

Have, in sufferings. Phil. 3:10; 2 Tim. 2:12.

Have, in His death. Rom. 6:3-8; Gal. 2:20.

Have assurance of. John 14:20.

Enjoy, in the Lord’s Supper. 1 Cor. 10:16, 17.

Identified with Christ by. Matt. 25:40, 45; Acts 8:1; 9:4.

Are complete through. Col. 2:10.

Exhorted to maintain. John 15:4; Acts 11:23; Col. 2:7.

Necessary to growth in grace. Eph. 4:15, 16; Col. 2:19.

Necessary for fruitfulness. John 15:4, 5.

Beneficial results of

Righteousness imputed. 2 Cor. 5:21; Phil. 3:9.

Freedom from condemnation. Rom. 8:1.

Freedom from dominion of sin. 1 John 3:6.

Being created anew. 2 Cor. 5:17.

The spirit alive to righteousness. Rom. 8:10.

Confidence at His coming. 1 John 2:28.

Abundant fruitfulness. John 15:5.

Answers to prayer. John 15:7.

They who have, ought to walk as He walked. 1 John 2:6.

False teachers do not have. Col. 2:18, 19.

Is indissoluble. Rom. 8:35.

Punishment of those without. John 15:6.

Illustrated by

Vine and branches. John 15:1, 5.

Foundation and building. 1 Cor. 3:10, 11; Eph. 2:20, 21; 1 Pet. 2:4-6.

Body and members. 1 Cor. 12:12, 27; Eph. 5:30.

Husband and wife. Eph. 5:25-32.

The Church

Nature of the Church

Belongs to God. Matt. 16:18; Eph. 3:21; 1 Tim. 3:15.

Purchased by the blood of Christ. Acts 20:28; Eph. 5:25; Heb. 9:12.

Displays the wisdom of God. Eph. 3:10.

Elect. 1 Pet. 5:13.

Glorious. Eph. 5:27.

Clothed in righteousness. Rev. 19:8.

Believers continually added to, by the Lord. Acts 2:27; 5:14; 11:24.

Unity of. Rom. 12:5; 1 Cor. 10:17; 12:12; Gal. 3:28.

Believers baptized into, by one Spirit. 1 Cor. 12:13.

Ministers commanded to feed. Acts 20:28.

Is edified by the Word. 1 Cor. 14:4, 13; Eph. 4:15, 16.

The wicked persecute. Acts 8:1-3; 1 Thess. 2:14, 15.

Not to be despised. 1 Cor. 11:22.

Baptism

As administered by John. Matt. 3:5-12; John 3:23; Acts 13:24; 19:4.

Sanctioned by Christ’s submission to it. Matt. 3:13-15; Luke 3:21.

Adopted by Christ. John 3:22; 4:1, 2.

Appointed an ordinance of the Christian church. Matt. 28:19, 20; Mark 16:15, 16.

To be administered in the name of the Father, Son, and Holy Spirit. Matt. 28:19.

Water, the outward and visible sign in. Acts 8:36; 10:47.

Remission of sins, signified by. Acts 2:38; 22:16; Rom. 6:3, 4.

Unity of the church effected by. 1 Cor. 12:13; Gal. 3:27, 28.

Confession of sin necessary to. Matt. 3:6.

Repentance necessary to. Acts 2:38.

Faith necessary to. Acts 8:37; 18:8.

There is but one. Eph. 4:5.

Administered to

Individuals. Acts 8:38; 9:18.

Households. Acts 16:15, 33; 1 Cor. 1:16.

Only to professing believers. Acts 2:38; Matt. 3:6; Mark 16:16; Acts 8:12, 36, 37; 10:47, 48.

Administered by immersing the whole body of the person in water. Matt. 3:16; Acts 8:38, 39.

Emblematic of the influences of the Holy Spirit. Matt. 3:11; Titus 3:5.

Typified. 1 Cor. 10:2; 1 Pet. 3:20, 21.

Church Discipline

Ministers authorized to establish. Matt. 16:19; 18:18.

Consists in

Maintaining sound doctrine. 1 Tim. 1:3; Titus 1:13.

Ordering its affairs. 1 Cor. 11:34; Titus 1:5.

Rebuking offenders. 1 Tim. 5:20; 2 Tim. 4:2.

Removing obstinate offenders. 1 Cor. 5:3-5, 13; 1 Tim. 1:20.

Should be submitted to. Heb. 13:17.

Is for edification. 2 Cor. 10:8; 13:10.

Decency and order, the objects of. 1 Cor. 14:40.

Exercise, in a spirit of charity. 2 Cor. 2:6-8.

Prohibits women preaching. 1 Cor. 14:34; 1 Tim. 2:12.

Church Leaders

Divinely called and protected. Matt. 28:19; Acts 13:2, 4; 2 Cor. 3:5, 6; Heb. 5:4.

Have authority from God. 2 Cor. 10:8; 13:10.

Described as

Ambassadors for Christ. 2 Cor. 5:20.

The bondservants of Christ’s people. 2 Cor. 4:5.

Defenders of the faith. Phil. 1:7.

Servants of Christ. 1 Cor. 4:1.

Stewards of the mysteries of God. 1 Cor. 4:1.

Necessity for. Matt. 9:37, 38; Rom. 10:14.

Excellency of. Rom. 10:15.

Labors of, vain, without God’s blessing. 1 Cor. 3:7; 15:10.

Should be

Pure. 1 Tim. 3:9.

Holy. Titus 1:8.

Humble. Acts 20:19.

Patient. 2 Cor. 6:4; 2 Tim. 2:24.

Blameless. 1 Tim. 3:2; Titus 1:7.

Willing. 1 Pet. 5:2.

Unselfish. 2 Cor. 12:14; 1 Thess. 2:6.

Impartial. 1 Tim. 5:21.

Gentle. 1 Thess. 2:7; 2 Tim. 2:24.

Devoted. Acts 20:24; Phil. 1:20, 21.

Strong in grace. 2 Tim. 2:1.

Self-denying. 1 Cor. 9:27.

Sober, just, and self-controlled. Titus 1:8.

Hospitable. 1 Tim. 3:2; Titus 1:8.

Able to teach. 1 Tim. 3:2; 2 Tim. 2:24.

Studious, meditative, and prayerful. Eph. 3:14; Phil. 1:4; 1 Tim. 4:13, 15.

Diligent in ruling their own families. 1 Tim. 3:4, 12.

Affectionate to their people. Phil. 1:7; 1 Thess. 2:8, 11.

Examples to the flock. Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3.

Should not be

Lords over God’s heritage. 1 Pet. 5:3.

Greedy for money. Acts 20:33; 1 Tim. 3:3, 8; 1 Pet. 5:2.

Quarrelsome. 1 Tim. 3:3; Titus 1:7.

Crafty. 2 Cor. 4:2.

Men-pleasers. Gal. 1:10; 1 Thess. 2:4.

Easily dispirited. 2 Cor. 4:8, 9; 6:10.

Entangled by cares. Luke 9:60; 2 Tim. 2:4.

Given to wine. 1 Tim. 3:3; Titus 1:7.

Are responsible to

Avoid giving unnecessary offense. 1 Cor. 10:32, 33; 2 Cor. 6:3

Make full proof of their ministry. 2 Tim. 4:5.

Preach the gospel to all. Mark 16:16; 1 Cor. 1:17; 9:16; 10:33.

Feed the church. John 21:15-17; Acts 20:28; 1 Pet. 5:2.

Build up the church. 2 Cor. 12:19; Eph. 4:12.

Have concern for their people. Luke 22:32; Acts 14:22; Col. 1:9; Heb. 13:17.

Teach. 2 Tim. 2:2.

Exhort. Titus 1:9; 2:15.

Rebuke. Titus 1:13; 2:15.

Comfort. 2 Cor. 1:4-6.

Convince opponents of truth. Titus 1:9.

Wage a good warfare. 1 Tim. 1:18; 2 Tim. 2:3; 4:7.

Should preach

Christ only. Acts 8:5, 35; 1 Cor. 2:2; 2 Cor. 4:5.

Repentance and faith. Acts 20:21.

As spokesmen of God. 1 Pet. 4:11.

Everywhere. Mark 16:20; Acts 8:4.

Not with enticing words of man’s wisdom. 1 Cor. 1:17; 2:1, 4.

Without deceitfulness. 2 Cor. 2:17; 4:2; 1 Thess. 2:3, 5.

Fully and boldly. Matt. 10:27, 28; Acts 5:20; 20:20, 27; Rom. 3:12; 15:19; 1 Thess. 2:8.

With care and faithfulness. Acts 6:4; 2 Cor. 1:18, 19; 1 Tim. 4:16; 2 Tim. 4:2; Phil. 1:15-17.

Without charge, if possible. 1 Cor. 9:18; 1 Thess. 2:9.

When faithful

Approve themselves as God’s ministers. 2 Cor. 6:4.

Thank God for His gifts to their people. 1 Cor. 1:4; Phil. 1:3; 1 Thess. 3:9.

Glory in their people. 2 Cor. 7:4.

Rejoice in the faith and holiness of their people. 1 Thess. 3:6-9.

Commend themselves to people’s consciences. 2 Cor. 4:2.

Are rewarded. Matt. 24:47; 1 Cor. 3:14; 9:17-18; 1 Pet. 5:4.

False

Described. Titus 1:10, 11.

Deal treacherously with their people. John 10:12.

Delude men. Matt. 15:14.

Seek gain. 2 Pet. 2:3.

Shall be punished. Matt. 24:48-51.

Flock responsible to

Regard them as God’s messengers. 1 Cor. 4:1; Gal. 4:14.

Not to despise them. Luke 10:16; 1 Tim. 4:12.

Follow their holy example. 1 Cor. 11:1; Phil. 3:17; Heb. 13:7.

Respect them. Phil. 2:29; 1 Thess. 5:13; 1 Tim. 5:17.

Love them. 2 Cor. 8:7; 1 Thess. 3:6.

Pray for them. Rom. 15:30; 2 Cor. 1:11; Eph. 6:19; Heb. 13:18.

Obey them. 1 Cor. 16:16; Heb. 13:17.

Give them joy. 2 Cor. 1:14; 2:3.

Help and support them. Rom. 16:2; 1 Cor. 9:7-11; Gal. 6:6; Phil. 4:3.

Pray for the increase of. Matt. 9:38.

Faithful, exemplified by

The eleven disciples. Matt. 28:16-19.

The seventy. Luke 10:1, 17.

Matthias. Acts 1:26.

Philip. Acts 8:5.

Barnabas. Acts 11:23.

Simeon, etc. Acts 13:1.

Paul. Acts 28:31.

Tychicus. Eph. 6:21.

Timothy. Phil. 2:22.

Epaphroditus. Phil. 2:24.

Archippus. Col. 4:17.

Titus. Titus 1:5.

Divisions in the Church

Are forbidden. 1 Cor. 1:10-13; 11:18; 12:24, 25.

Are contrary to the

Unity of Christ. 1 Cor. 1:13; 12:13.

Desire of Christ. John 17:21-23.

Purpose of Christ. John 10:16.

Spirit of the church. 1 Cor. 11:16.

Are proof of a carnal spirit. 1 Cor. 3:3.

Believers should avoid those who cause. Rom. 16:17.

Evil of, illustrated. Matt. 12:25.

Excellency and Glory of the Church

Derived from Christ. Luke 2:34.

Consist in its

Being the temple of God. 1 Cor. 3:16, 17; Eph. 2:21, 22.

Being the body of Christ. Eph. 1:22, 23.

Being the bride of Christ. Rev. 19:7, 8; 21:2.

Members being righteous. Rev. 19:8.

Sanctification. Eph. 5:26, 27.

Fellowship of Believers

God’s will. Matt. 18:20; John 17:20, 21.

Occurs

With God. 1 John 1:3.

With believers in heaven. Heb. 12:22-24.

With each other. Gal. 2:9; 1 John 1:3, 7.

In public and social worship. Acts 1:14; Heb. 10:25.

In the Lord’s Supper. 1 Cor. 10:17.

In prayer for each other. 2 Cor. 1:11; Eph. 6:18.

In exhortation. Col. 3:16; Heb. 10:25.

In mutual comfort and edification. 1 Thess. 4:18; 5:11.

In mutual sympathy and kindness. Rom. 12:15; Eph. 4:32.

In mutual love and concern. 1 Cor. 12:26, 27.

In mutual submission. Eph. 5:21.

In mutual sharing of life. Philem. 6.

The delight of. Rom. 15:32.

Exhortation to. Eph. 4:1-3.

Opposed to communion with the wicked. 2 Cor. 6:14-17; Eph. 5:11.

Exemplified by

The apostles. Acts 1:14.

The local church. Acts 2:42; 5:12.

Paul. Acts 20:36-38.

Lord’s Supper

Prefigured. Ex. 12:21-28; 1 Cor. 5:7, 8.

Instituted. Matt. 26:26; 1 Cor. 11:23.

Purpose and character of. Matt. 26:27; Luke 22:19; 1 Cor. 10:16; 11:24, 26.

Qualifications to partake of. 1 Cor. 5:7, 8; 10:21; 11:28, 31.

Was continually observed by the early church. Acts 2:42; 20:7.

Unworthy partakers of

Are guilty of the body and blood of Christ. 1 Cor. 11:27.

Do not discern the Lord’s body. 1 Cor. 11:29.

Are visited with judgments. 1 Cor. 11:30.

Missions

Commanded. Matt. 28:19; Mark 16:15; Luke 10:2; Rom. 10:14, 15.

Is according to the purpose of God. Luke 24:46, 47; Acts 13:2; Gal. 1:15, 16; Col. 1:25-27.

Christ engaged in. Matt. 4:17, 23; 11:1; Mark 1:38, 39; Luke 8:1.

Apostles constrained to engage in. Mark 3:14; 6:7; Luke 10:1-11; Acts 4:19, 20; Rom. 1:13-15; 1 Cor. 9:16.

Excellency of. Rom. 10:15.

Requirements for

Wisdom and meekness. Matt. 10:16.

Aid others engaged in. Rom. 16:1, 2; 2 Cor 11:9; 3 John 5-8.

Harmony of effort. Gal. 2:9.

Worldly concerns should not delay. Luke 9:59-62.

Success of

To be prayed for. Eph. 6:18, 19; Col. 4:3.

A cause of joy and praise. Acts 11:18; 15:3; 21:19, 20.

People should not limit. Mark 16:15; 1 Cor. 16:9; Rev. 14:6.

Exemplified by

The Seventy. Luke 10:1, 17.

The apostles. Mark 6:12; Acts 13:2-5.

Philip. Acts 8:5.

Paul, etc. Acts 13:2-4.

Silas. Acts 15:40, 41.

Timothy. Acts 16:3.

Noah. 2 Pet. 2:5.

Titles and Names of the Church

Body of Christ. Eph. 1:22, 23; Col. 1:24.

Bride of Christ. Rev. 21:9.

Church of the firstborn. Heb. 12:23.

Church of God. Acts 20:28.

Church of the Living God. 1 Tim. 3:15.

Dwelling place of God. Eph. 2:22.

Family in heaven and earth. Eph. 3:15.

Flock of God. 1 Pet. 5:2, 3.

Fold of Christ. John 10:16.

Golden lampstand. Rev. 1:20.

God’s building. 1 Cor. 3:9.

God’s field. 1 Cor. 3:9.

House of Christ. Heb. 3:6.

House of God. 1 Tim. 3:15; Heb. 10:21.

Household of God. Eph. 2:19.

Lamb’s wife. Rev. 19:7; 21:9.

Pillar and ground of the truth. 1 Tim. 3:15.

Spiritual house. 1 Pet. 2:5.

Temple of God. 1 Cor. 3:16, 17.

Temple of the living God. 2 Cor. 6:16.

Angels

Nature of Holy Angels

Created by God and Christ. Neh. 9:6; Col. 1:16.

Worship God and Christ. Neh. 9:6; Phil. 2:9-11; Heb. 1:6.

Are ministering spirits. 1 Kin. 19:5; 104:4; Luke 16:22; Acts 12:7-11; 27:23; Heb. 1:7, 14.

Communicate the will of God and Christ. Dan. 8:16, 17; 9:21-23; 10:11; 12:6, 7; Matt. 2:13, 20; Luke 1:19, 28; Acts 5:20; 8:26; 10:5; 27:23; Rev. 1:1.

Obey the will of God. Ps. 103:20; Matt. 6:10.

Execute the purposes of God. Num. 22:22; Ps. 103:21; Matt. 13:39-42; 28:2; John 5:4; Rev. 5:2.

Execute the judgments of God. 2 Sam. 24:16; 2 Kin. 19:35; Ps. 35:5, 6; Acts 12:23; Rev. 16:1.

Celebrate the praises of God. Job 38:7; Ps. 148:2; Is. 6:3; Luke 2:13, 14; Rev. 5:11, 12; 7:11, 12.

The law given by the ministration of. Acts 7:53; Heb. 2:2.

Announced

The conception of Christ. Matt. 1:20, 21; Luke 1:31.

The birth of Christ. Luke 2:10-12.

The resurrection of Christ. Matt. 28:5-7; Luke 24:23.

The ascension and second coming of Christ. Acts 1:11.

The conception of John the Baptist. Luke 1:13, 36.

Minister to Christ. Matt. 4:11; Luke 22:43; John 1:51.

Are subject to Christ. Eph. 1:21; Col. 1:16; 2:10; 1 Pet. 3:22.

Shall execute the purposes of Christ. Matt. 13:41; 24:31.

Shall attend Christ at His second coming. Matt. 16:27; 25:31; Mark 8:38; 2 Thess. 1:7.

Know and delight in the gospel of Christ. Eph. 3:9-10; 1 Tim. 3:16; 1 Pet. 1:12.

Ministration of, obtained by prayer. Matt. 26:53; Acts 12:5, 7.

Rejoice over every repentant sinner. Luke 15:7, 10.

Have charge over the children of God. Ps. 34:7; 91:11, 12; Dan. 6:22; Matt. 18:10.

Are of different orders. Is. 6:2; Rom. 8:38; 1 Cor. 15:24; Col. 1:16; 1 Thess. 4:16; 1 Pet. 3:22; Jude 9; Rev. 12:7.

Are not to be worshiped. Col. 2:18; Rev. 19:10; 22:9.

Are examples of meekness. 2 Pet. 2:11; Jude 9.

Are wise. 2 Sam. 14:20.

Are mighty. Ps. 103:20.

Are holy. Matt. 25:31.

Are innumerable. Job 25:3; Heb. 12:22.

Some are elect. 1 Tim. 5:21.

Satan, a Fallen Angel

Sinned against God. 2 Pet. 2:4; 1 John 3:8.

Cast out of heaven and down to hell Luke 10:18; 2 Pet. 2:4; Jude 6.

The author of the Fall. Gen. 3:1, 6, 14, 24.

Tempted Christ. Matt. 4:3-10.

Perverts the Scripture. Ps. 91:11, 12; Matt. 4:6.

Opposes God’s work. Zech. 3:1; Matt. 13:19; 2 Cor. 4:4; 1 Thess. 2:18.

Works lying wonders. 2 Thess. 2:9; Rev. 16:14.

Assumes the form of an angel of light. 2 Cor. 11:14.

The wicked

Are the children of. Matt. 13:38; Acts 13:10; 1 John 3:10.

Turn aside after. 1 Tim. 5:15.

Do the lusts of. John 8:44.

Possessed by. Luke 22:3; Acts 5:3; Eph. 2:2.

Blinded by. 2 Cor. 4:4.

Deceived by. 1 Kin. 22:21, 22; Rev. 20:7, 8.

Ensnared by. 1 Tim. 3:7; 2 Tim. 2:26.

Troubled by. 1 Sam. 16:14.

Punished, together with. Matt. 25:41.

Believers

Afflicted by, only as God permits. Job 1:12; 2:4-7.

Tempted by. 1 Chr. 21:1; 1 Thess. 3:5.

Sifted by. Luke 22:31.

Should resist. James 4:7; 1 Pet. 5:9.

Should be armed against. Eph. 6:11-16.

Should be watchful against. 2 Cor. 2:11.

Overcome. Rom. 16:20; 1 John 2:13; Rev. 12:10, 11.

Triumph over, by Christ

Predicted. Gen. 3:15.

In resisting temptations. Matt. 4:11.

In casting out the spirits of. Luke 11:20; 13:32.

In empowering His disciples to cast out. Matt. 10:1; Mark 16:17.

In destroying the works of. 1 John 3:8.

Completed by His death. Col. 2:15; Heb. 2:14.

Illustrated. Luke 11:21, 22.

Character of

Presumptuous. Job 1:6; Matt. 4:5, 6.

Proud. 1 Tim. 3:6.

Powerful. Eph. 2:2; 6:12.

Wicked. 1 John 2:13.

Cynical. Job 1:9; 2:4.

Crafty. Gen. 3:1; 2 Cor. 11:3.

Deceitful. 2 Cor. 11:14; Eph. 6:11.

Fierce and cruel. Luke 8:29; 9:39, 42; 1 Pet. 5:8.

Cowardly. James 4:7.

The Antichrist is of. 2 Thess. 2:9; 1 John 4:3.

Shall be condemned at the judgment. Jude 6; Rev. 20:10.

Everlasting fire is prepared for. Matt. 25:41.

Compared to

A fowler. Ps. 91:3.

Birds. Matt. 13:4.

A sower of tares. Matt. 13:25, 28.

A wolf. John 10:12.

A roaring lion. 1 Pet. 5:8.

A serpent. Gen. 3:1; Rev. 12:9; 20:2.

Last Things

Antichrist

Denies the Father and the Son. 1 John 2:22.

Denies the incarnation of Christ. 1 John 4:3; 2 John 7.

Prevalent in apostolic times. 1 John 2:18.

Deceit, a characteristic of. 2 John 7.

Eternal Death

The necessary consequence of sin. Rom. 6:16, 21, 23; 8:13; James 1:15.

The portion of the wicked. Matt. 25:41, 46; Rom. 1:32.

The way to, described. Ps. 9:17; Prov. 14:12; Matt. 7:13.

God alone can inflict. Matt. 10:28; James 4:12.

Is described as

Banishment from God. 2 Thess. 1:9.

The blackness of darkness forever. 2 Pet. 2:17.

Indignation, wrath, etc. Rom. 2:8, 9.

A lake of fire. Rev. 19:20; 21:8.

Outer darkness. Matt. 25:30.

The worm that does not die. Mark 9:44.

Other names for

Condemnation of hell. Matt. 23:33.

Destruction. Rom. 9:22; 2 Thess. 1:9.

Everlasting punishment. Matt. 25:46.

Perishing. 2 Pet. 2:12.

The resurrection of condemnation. John 5:29.

A resurrection to shame and contempt. Dan. 12:2.

The second death. Rev. 2:11.

The wrath to come. 1 Thess. 1:10.

Shall be inflicted by Christ. Matt. 25:31, 41; 2 Thess. 1:7, 8.

Christ, the only way of escape from. John 3:16; 8:51; Acts 4:12.

Believers shall escape. Rev. 2:11; 20:6.

Should strive to save others from. James 5:20.

Illustrated. Luke 16:23-26.

The Final Judgment

Predicted in the Old Testament. 1 Chr. 16:33; Ps. 9:7; 96:13; Eccl. 3:17.

A first principle of the gospel. Heb. 6:2.

A day appointed for. Acts 17:31; Rom. 2:16.

Time of, unknown to us. Mark 13:32.

Other names for

Day of doom. Job 21:30.

Day of judgment and perdition of ungodly men. 2 Pet. 3:7.

Day of wrath. Job 21:30. Rom. 2:5; Rev. 6:17.

Judgment of the great day. Jude 6.

Revelation of the righteous judgment of God. Rom. 2:5.

Shall be administered by Christ. John 5:22, 27; Acts 10:42; Rom. 14:10; 2 Cor. 5:10.

Believers shall sit with Christ in. 1 Cor. 6:2; Rev. 20:4.

Shall take place at the coming of Christ. Matt. 25:31; 2 Tim. 4:1.

Of unbelievers, by the law of conscience. Rom. 2:12, 14, 15.

Of Jews, by the law of Moses. Rom. 2:12.

Of Christians, by the gospel. James 2:12.

Shall involve

All nations. Matt. 25:32.

All men. Heb. 9:27; 12:23.

Small and great. Rev. 20:12.

The righteous and wicked. Eccl. 3:17.

The living and the dead. 2 Tim. 4:1; 1 Pet. 4:5.

Shall be in righteousness. Ps. 98:9; Acts 17:31.

The books shall be opened at. Dan. 7:10.

Shall encompass all

Actions. Eccl. 11:9; 12:14; Rev. 20:13.

Words. Matt. 12:36, 37; Jude 15.

Thoughts. Eccl. 12:14; 1 Cor. 4:5.

None, by nature, can stand in. Ps. 130:3; 143:2; Rom. 3:19.

Saints shall, through Christ, be enabled to stand in. Rom. 8:33, 34.

Christ will acknowledge believers at. Matt. 25:34-40; Rev. 3:5.

Perfect love will give boldness in. 1 John 4:17.

Believers shall be rewarded at. 2 Tim. 4:8; Rev. 11:18.

The wicked shall be condemned in. Matt. 7:22, 23; 13:40-42; 25:41, 46.

The word of Christ shall be a witness against the wicked in. John 12:48.

The certainty of, a motive to

Repentance. Acts 17:30, 31.

Faith. Is. 28:16, 17.

Holiness. 2 Cor. 5:9, 10; 2 Pet. 3:11, 14.

Prayer and watchfulness. Mark 13:33.

The wicked dread. Acts 24:25; 2 Cor. 5:11; Heb. 10:27.

Neglected blessings increase condemnation at. Matt. 11:20-24; Luke 11:31, 32.

Demons shall be condemned at. 2 Pet. 2:4; Jude 6.

Heaven

Created by God. Gen. 1:1; Rev. 10:6.

Everlasting. Ps. 89:29; 2 Cor. 5:1.

Immeasurable. Jer. 31:37.

High. Ps. 103:11; Is. 57:15.

Holy. Deut. 26:15; Ps. 20:6; Is. 57:15.

God

Is the Lord of. Dan. 5:23; Matt. 11:25.

Reigns in. Ps. 11:4; 135:6; Dan. 4:35.

Dwells in. 1 Kin. 8:30; Matt. 6:9;

It is His throne. Is. 66:1; Acts 7:49.

Fills. 1 Kin. 8:27; Jer. 23:24.

Answers His people from. 1 Chr. 21:26; 2 Chr. 7:14; Neh. 9:27; Ps. 20:6.

Sends His judgments from. Gen. 19:24; 1 Sam. 2:10; Dan. 4:13, 14; Rom. 1:18.

Christ

As Mediator, entered into. Acts 3:21; Heb. 6:20; 9:12, 24.

Is all-powerful in. Matt. 28:18; 1 Pet. 3:22.

Contains a place of rest, Abraham’s bosom. Luke 16:23.

Angels are in. Matt. 18:10; 24:36.

Believers rewarded in. Matt. 5:12; Luke 10:20; Heb. 12:23; 1 Pet. 1:4.

Repentance causes joy in. Luke 15:7.

Believers should lay up treasure in. Matt. 6:20; Luke 12:33.

Flesh and blood cannot inherit. 1 Cor. 15:50.

Happiness of, described. Rev. 7:16, 17.

Is called

A barn. Matt. 3:12.

The Father’s house. John 14:2.

A heavenly country. Heb. 11:16.

The kingdom of Christ and of God. Eph. 5:5.

Paradise. Luke 23:43; 2 Cor. 12:2, 4.

A rest. Heb. 4:9.

The wicked excluded from. Gal. 5:21; Eph. 5:5; Rev. 22:15.

Enoch and Elijah were translated into. Gen. 5:24; 2 Kin. 2:11; Heb. 11:5.

Hell (Hades)

The place of disembodied spirits. Acts 2:31.

Which Christ visited. Acts 2:31; 1 Pet. 3:19.

A place of torment. Luke 16:23; 2 Thess. 1:9.

Described as

Devouring fire. Is. 33:14.

Everlasting punishment. Matt. 25:46.

Everlasting fire. Matt. 25:41.

Everlasting burnings. Is. 33:14.

Fire and brimstone. Rev. 14:10.

A furnace of fire. Matt. 13:42. Cf. Matt. 13:50.

A lake of fire. Rev. 20:15.

Outer darkness. Matt. 8:12.

Prepared for the devil, etc. Matt. 25:41.

Unquenchable fire. Matt. 3:12.

Demons are confined in, until the judgment day. 2 Pet. 2:4; Jude 6.

Punishment of, is eternal. Is. 33:14; Rev. 20:10.

The wicked shall be turned into. Ps. 9:17.

Human power cannot preserve from. Ezek. 32:27.

Body and soul suffers in. Matt. 5:29; 10:28.

The wise avoid. Prov. 15:24.

Believers endeavor to keep others from. Prov. 23:14; Jude 23.

The society of the wicked leads to. Prov. 5:5; 9:18.

The beast, false prophets, and the devil shall be cast into. Rev. 19:20; 20:10.

The powers of, cannot prevail against the church. Matt. 16:18.

Described. Is. 30:33.

Punishment of the Wicked

Is from God. Lev. 26:18; Is. 13:11; 2 Thess. 1:6.

Because of their

Sin and iniquity. Jer. 36:31; Lam. 3:39; Ezek. 3:17, 18; 18:4, 13, 20; Amos 3:2.

Idolatry. Lev. 26:30; Is. 10:10, 11.

Rejection of the law of God. 1 Sam. 15:23; Hos. 4:6-9.

Disobedience of God. Neh. 9:26, 27; Eph. 5:6; 2 Thess. 1:8.

Evil ways and doings. Jer. 21:14; Hos. 4:9; 12:2.

Pride. Is. 10:12; 24:21; Luke 14:11.

Unbelief. Mark 16:16; Rom. 11:20; Heb. 3:18, 19; 4:2.

Covetousness. Is. 57:17; Jer. 51:13.

Oppression. Is. 49:26; Jer. 30:16, 20.

Persecuting. Jer. 11:21, 22; Matt. 23:34-36.

Is the fruit of their sin. Job 4:8; Prov. 22:8; Rom. 6:21; Gal. 6:8.

Is the reward of their sin. Ps. 91:8; Is. 3:11; Jer. 16:18; Rom. 6:23; Heb. 2:2.

Often brought about by their evil designs. Esth. 7:10; Ps. 37:15; 57:6.

Often begins on earth. Prov. 11:31.

In this life by

Sickness. Lev. 26:16; Ps. 78:50.

Famine. Lev. 26:19, 20, 26, 29; Ps. 107:34.

Wild beasts. Lev. 26:22.

War. Lev. 26:25, 32, 33; Jer. 6:4.

Deliverance to enemies. Neh. 9:27.

Fear. Lev. 26:36, 37; Job 18:11.

Receiving mind. Rom. 1:28.

Being put in slippery places. Ps. 73:3-19.

Trouble and distress. Is. 8:22; Zeph. 1:15.

Being cut off. Ps. 94:23.

Their pride being brought low. Is. 13:11.

Future described as

Being awarded by Christ. Matt. 16:27.

Blackness of darkness. 2 Pet. 2:17; Jude 13.

Condemnation of hell. Matt. 23:33.

Darkness. Matt. 8:12; 2 Pet. 2:17.

Eternal condemnation. Mark 3:29.

Everlasting burnings. Is. 33:14.

Everlasting destruction. Ps. 52:5; 92:7; 2 Thess. 1:9.

Everlasting fire. Matt. 25:41; Jude 7.

Hell. Ps. 9:17; Matt. 5:29; Luke 12:5; 16:23.

Resurrection of condemnation, shame, and contempt. Dan. 12:2; John 5:29.

Second death. Rev. 2:11; 21:8.

The wrath of God. John 3:36.

Torment forever and ever. Rev. 14:11.

Torment with fire. Rev. 14:10.

Wine of the wrath of God. Rev. 14:10.

Often sudden and unexpected. Ps. 35:8; 64:7; Prov. 29:1; Luke 12:20; 1 Thess. 5:3.

Shall be

According to their deeds. Matt. 16:27; Rom. 2:6, 9; 2 Cor. 5:10.

According to the knowledge possessed by them. Luke 12:47, 48.

Increased by neglect of privileges. Matt. 11:21-24; Luke 10:13-15.

Relentless. Luke 16:23-26.

Accompanied by remorse. Is. 66:24; Mark 9:44.

No combination avails against. Prov. 11:21.

Deferred, emboldens them in sin. Eccl. 8:11.

Should be a warning to others. Num. 26:10; 1 Cor. 10:6-11; Jude 7.

Consummated at the day of judgment. Matt. 25:31, 46; Rom. 2:5, 16; 2 Pet. 2:9.

Resurrection from the Dead

A doctrine of the Old Testament. Job 19:26; Ps. 16:10; 49:15; Is. 26:19; Dan. 12:2; Hos. 13:14.

A first principle of the gospel. 1 Cor. 15:13, 14; Heb. 6:1, 2.

Expected by the Jews. John 11:24; Heb. 11:35.

Denied by the Sadducees. Matt. 22:23; Luke 20:27; Acts 23:8.

Explained away by false teachers. 2 Tim. 2:18.

Called in question by some in the church. 1 Cor. 15:12.

Is not contrary to reason. Mark 12:24; John 12:24; Acts 26:8. Cf. 1 Cor. 15:35-49.

Assumed and proved by our Lord. Matt. 22:29-32; Luke 14:14; John 5:28, 29.

Preached by the apostles. Acts 4:2; 17:18; 24:15.

Credibility of, shown by the resurrection of individuals. Matt. 9:25; 27:53; Luke 7:14; John 11:44; Heb. 11:35.

Certainty of, proved by the resurrection of Christ. 1 Cor. 15:12-20.

Effected by the power of

God. Matt. 22:29.

Christ. John 5:28, 29; 6:39, 40, 44.

The Holy Spirit. Rom. 8:11.

Shall be of all the dead. John 5:28; Acts 24:15; Rev. 20:13.

Believers in, shall

Rise through Christ. John 11:25; Acts 4:2; 1 Cor. 15:21, 22.

Rise first. 1 Cor. 15:23; 1 Thess. 4:16.

Rise to eternal life. Dan. 12:2; John 5:29.

Be glorified with Christ. Col. 3:4.

Be as the angels. Matt. 22:30.

Have incorruptible bodies. 1 Cor. 15:42.

Have glorious bodies. 1 Cor. 15:43.

Have powerful bodies. 1 Cor. 15:43.

Have spiritual bodies. 1 Cor. 15:44.

Have bodies like Christ’s. Phil. 3:21; 1 John 3:2.

Be recompensed. Luke 14:14.

Believers should look forward to. Dan. 12:13; Phil. 3:11; 2 Cor. 5:1.

Of believers, be followed by change of ones still alive. 1 Cor. 15:51; 1 Thess. 4:17.

The preaching of, caused

Mocking. Acts 17:32.

Persecution. Acts 23:6; 24:11-15.

Blessedness of those who have part in the first. Rev. 20:6.

Of the wicked, shall be to

Shame and everlasting contempt. Dan. 12:2.

Damnation. John 5:29.

Illustrated. John 5:25; 1 Cor. 15:36, 37. Cf. Ezek. 37:1-10.

Reward of Believers

Is from God. Rom. 2:7; Col. 3:24; Heb. 11:6.

Is of grace, through faith alone. Rom. 4:4, 5, 16; 11:6.

Is of God’s good pleasure. Matt. 20:14, 15; Luke 12:32.

Prepared by Christ. John 14:2.

As servants of Christ. Col. 3:24.

Based on works built on the foundation laid by Christ. 1 Cor. 3:11-14.

Evaluation of, before judgment seat of Christ. 2 Cor. 5:10.

Described as

Beholding the face of God. Ps. 17:15; Matt. 5:8; Rev. 22:4.

Beholding the glory of Christ. John 17:24.

Being glorified with Christ. Rom. 8:17, 18; Phil. 3:21; Col. 3:4; 1 John 3:2.

Being with Christ. John 12:26; 14:3; Phil. 1:23; 1 Thess. 4:17.

A city which has foundations. Heb. 11:10.

A crown of glory. 1 Pet. 5:4.

A crown of life. James 1:12; Rev. 2:10.

A crown of righteousness. 2 Tim. 4:8.

An enduring substance. Heb. 10:34.

Entering into the joy of the Lord. Matt. 25:21; Heb. 12:2.

Eternal life. Luke 18:30; John 6:40; 17:2, 3; Rom. 2:7; 6:23; 1 John 5:11.

An eternal weight of glory. 2 Cor. 4:17.

Everlasting light. Is. 60:19.

Fullness of joy. Ps. 16:11.

A house eternal in the heavens. 2 Cor. 5:1.

An imperishable crown. 1 Cor. 9:25.

An inheritance. Acts 20:32; 26:18; Col. 1:12; Heb. 9:15; 1 Pet. 1:4; Rev. 21:7.

Joint heirs with Christ. Rom. 8:17.

A kingdom. Matt. 25:34; Luke 22:29; Heb. 12:28.

The prize of the upward call. Phil. 3:14.

Reigning with Christ. 2 Tim. 2:12; Rev. 3:21; 5:10; 20:4; 22:5.

Rest. Heb. 4:9; Rev. 14:13.

Shining as the stars. Dan. 12:3.

Sitting in judgment with Christ. Dan. 7:22; Matt. 19:28; Luke 22:30; 1 Cor. 6:2.

Treasure in heaven. Matt. 19:21; Luke 12:33.

Is great. Matt. 5:12; Luke 6:35; Heb. 10:35.

Is full. 2 John 8.

Is sure. Prov. 11:18.

Is satisfying. Ps. 17:15.

Is inestimable. Is. 64:4; 1 Cor. 2:9.

Believers may feel confident of. Ps. 73:24; Is. 25:8, 9; 2 Cor. 5:1; 2 Tim. 4:8.

Hope of, a cause of rejoicing. Rom. 5:2.

Be careful not to lose. 2 John 8.

The prospect of, should lead to

Rejoicing. Rom. 5:2.

Diligence. 2 John 8.

Pressing forward. Phil. 3:14.

Enduring suffering for Christ. 2 Cor. 4:16-18; Heb. 11:26.

Faithfulness to death. Rev. 2:10.

Present afflictions not to be compared with. Rom. 8:18; 2 Cor. 5:17.

Shall be given at the second coming of Christ. Matt. 16:27; Rev. 22:12.

Second Coming of Christ

Time of, unknown. Matt. 24:36; Mark 13:32.

Other names for

Day of our Lord Jesus Christ. 1 Cor. 1:8.

Glorious appearing of our great God and Savior. Titus 2:13.

Last time. 1 Pet. 1:5.

Revelation of Jesus Christ. 1 Pet. 1:7, 13.

Time of restoration of all things. Acts 3:21; Rom. 8:21.

Foretold by

Prophets. Dan. 7:13; Jude 14.

Christ Himself. Matt. 25:31; John 14:3.

Apostles. Acts 3:20; 1 Tim. 6:14.

Angels. Acts 1:10, 11.

Signs preceding. Matt. 24:3-51.

The manner of

In clouds. Matt. 24:30; 26:64; Rev. 1:7.

In the glory of His Father. Matt. 16:27.

In His own glory. Matt. 25:31.

In flaming fire. 2 Thess. 1:8.

With power and great glory. Matt. 24:30.

Same as He ascended. Acts 1:9, 11.

With a shout and the voice of an archangel. 1 Thess. 4:16.

Accompanied by angels. Matt. 16:27; 25:31; Mark 8:38; 2 Thess. 1:7.

With His saints. 1 Thess. 3:13; Jude 14.

Suddenly. Mark 13:36.

Unexpectedly. Matt. 24:44; Luke 12:40.

As a thief in the night. 1 Thess. 5:2; 2 Pet. 3:10; Rev. 16:15.

As the lightning. Matt. 24:27.

The heavens and earth shall be dissolved, etc., at. 2 Pet. 3:10, 12.

Dead in Christ will rise first at. 1 Thess. 4:16.

Believers alive at, shall be caught up to meet Him. 1 Thess. 4:17.

Is not to make atonement. Heb. 9:28; Rom. 6:9, 10; Heb. 10:14.

The purposes of, are to

Complete the salvation of believers. Heb. 9:28; 1 Pet. 1:5.

Be glorified in His saints. 2 Thess. 1:10.

Bring to light the hidden things of darkness. 1 Cor. 4:5.

Judge. Ps. 50:3, 4; John 5:22; 2 Tim. 4:1; Jude 15; Rev. 20:11-13.

Reign. Is. 24:23; Dan. 7:14; Rev. 11:15.

Destroy death. 1 Cor. 15:25, 26.

Every eye shall see Him at. Rev. 1:7.

Should be always considered as at hand. Rom. 13:12; Phil. 4:5; 1 Pet. 4:7.

Blessedness of being prepared for. Matt. 24:46; Luke 12:37, 38.

Believers

Assured of. Job 19:25, 26.

Love. 2 Tim. 4:8.

Look for. Phil. 3:20; Titus 2:13.

Wait for. 1 Cor. 1:7; 1 Thess. 1:10.

Are eager for. 2 Pet. 3:12.

Pray for. Rev. 22:20.

Should watch and be ready for. Matt. 24:42, 44; Mark 13:35-37; Luke 12:40; 21:36.

Should be patient until. 2 Thess. 3:5; James 5:7, 8.

Shall be preserved until. Phil. 1:6; 2 Tim. 4:18; 1 Pet. 1:5; Jude 24.

Shall not be ashamed at. 1 John 2:28; 4:17.

Shall be blameless at. 1 Cor. 1:8; 1 Thess. 3:13; 5:23; Jude 24.

Shall be like Him at. Phil. 3:21; 1 John 3:2.

Shall see Him as He is, at. 1 John 3:2.

Shall appear with Him in glory at. Col. 3:4.

Shall receive a crown of glory at. 2 Tim. 4:8; 1 Pet. 5:4.

Shall reign with Him at. Dan. 7:27; 2 Tim. 2:12; Rev. 5:10; 20:6; 22:5.

Faith of, shall be found to praise at. 1 Pet. 1:7.

The wicked

Scoff at. 2 Pet. 3:3, 4.

Presume upon the delay of. Matt. 24:48.

Shall be surprised by. Matt. 24:37-39; 1 Thess. 5:3; 2 Pet. 3:10.

Shall be punished at. 2 Thess. 1:8, 9.

The lawless one to be destroyed at. 2 Thess. 2:8.

Illustrated. Matt. 25:6; Luke 12:36, 39; 19:12, 15.

Monies, Weights, and Measures

The Hebrews probably first used coins in the Persian period (500–350 B.C.). However, minting began around 700 B.C. in other nations. Prior to this, precious metals were weighed, not counted as money.

Some units appear as both measures of money and measures of weights. This comes from naming the coins after their weight. For example, the shekel was a weight long before it became the name of a coin.

It is helpful to relate biblical monies to current values. But we cannot make exact equivalents. The fluctuating value of money’s purchasing power is difficult to determine in our own day. It is even harder to evaluate currencies used two- to three-thousand years ago.

Therefore, it is best to choose a value meaningful over time, such as a common laborer’s daily wage. One day’s wage corresponds to the ancient Jewish system (a silver shekel is four days’ wages) as well as to the Greek and Roman systems (the drachma and the denarius were each coins representing a day’s wage).

The monies chart below takes a current day’s wage as thirty-two dollars. Though there are differences of economies and standards of living, this measure will help us apply meaningful value to the monetary units in the chart and in the biblical text.

Monies

Jewish Weights

Unit: Talent

Monetary Value: gold—$5,760,0001
silver—$384,000

Equivalents: 3,000 shekels; 6,000 bekas

Translations: talent

Unit: Shekel

Monetary Value: gold—$1,920
silver—$128

Equivalents: 4 days’ wages; 2 bekas
20 gerahs

Translations: shekel

Unit: Beka

Monetary Value: gold—$960
silver—$64

Equivalents: ¹/₂ shekel; 10 gerahs

Translations: bekah

Unit: Gerah

Monetary Value: gold—$96
silver—$6.40

Equivalents: ¹/₂₀ shekel

Translations: gerah

Persian Coins

Unit: Daric

Monetary Value: gold—$1,2802
silver—$64

Equivalents: 2 days’ wages; ¹/₂ Jewish silver shekel

Translations: dram

Greek Coins

Unit: Tetradrachma (Stater)

Monetary Value: $128

Equivalents: 4 drachmas

Translations: piece of money

Unit: Didrachma

Monetary Value: $64

Equivalents: 2 drachmas

Translations: tribute

Unit: Drachma

Monetary Value: $32

Equivalents: 1 day’s wage

Translations: piece of silver

Unit: Lepton

Monetary Value: $.25

Equivalents: ¹/₂ of a Roman kodrantes

Translations: mite

Roman Coins

Unit: Aureus

Monetary Value: $800

Equivalents: 25 denarii

Translations:  

Unit: Denarius

Monetary Value: $32

Equivalents: 1 day’s wage

Translations: pence, penny

Unit: Assarius

Monetary Value: $2

Equivalents: ¹/₁₆ of a denarius

Translations: farthing

Unit: Kodrantes

Monetary Value: $.50

Equivalents: ¹/₄ of an assarius

Translations: farthing

¹Value of gold is fifteen times the value of silver.

²Value of gold is twenty times the value of silver.

Weights

Jewish Weights

Unit: Talent

Weight: c. 75 pounds for common talent, c. 150 pounds for royal talent

Equivalents: 60 minas; 3,000 shekels

Translations: talent

Unit: Mina

Weight: 1.25 pounds

Equivalents: 50 shekels

Translations: maneh, pound

Unit: Shekel

Weight: c. .4 ounce (11.4 grams) for common shekel
c. .8 ounce for royal shekel

Equivalents: 2 bekas; 20 gerahs

Translations: shekel

Unit: Beka

Weight: c. .2 ounce (5.7 grams)

Equivalents: ¹/₂ shekel; 10 gerahs

Translations: half a shekel

Unit: Gerah

Weight: c. .02 ounce (.57 grams)

Equivalents: ¹/₂₀ shekel

Translations: gerah

Roman Weight

Unit: Litra

Weight: 12 ounces

Equivalents:  

Translations: pound

Measures of Length

Unit: Day’s journey

Measure: c. 20 miles

Equivalents:  

Translations: day’s journey

Unit: Roman mile

Measure: 4,854 feet

Equivalents: 8 stadia

Translations: mile

Unit: Sabbath day’s journey

Measure: 3,637 feet

Equivalents: 6 stadia

Translations: sabbath day’s journey

Unit: Stadion

Measure: 606 feet

Equivalents: ¹/₈ Roman mile

Translations: furlong

Unit: Rod

Measure: 9 feet (10.5 feet in Ezekiel)

Equivalents: 3 paces; 6 cubits

Translations: measuring reed, reed

Unit: Fathom

Measure: 6 feet

Equivalents: 4 cubits

Translations: fathom

Unit: Pace

Measure: 3 feet

Equivalents: ¹/₃ rod; 2 cubits

Translations: pace

Unit: Cubit

Measure: 18 inches

Equivalents: ¹/₂ pace; 2 spans

Translations: cubit

Unit: Span

Measure: 9 inches

Equivalents: ¹/₂ cubit; 3 handbreadths

Translations: span

Unit: Handbreadth

Measure: 3 inches

Equivalents: ¹/₃ span; 4 fingers

Translations: handbreadth

Unit: Finger

Measure: .75 inches

Equivalents: ¹/₄ handbreadth

Translations: finger

Dry Measures

Unit: Homer

Measure: 6.52 bushels

Equivalents: 10 ephahs

Translations: homer

Unit: Kor

Measure: 6.52 bushels

Equivalents: 1 homer; 10 ephahs

Translations: cor, measure

Unit: Lethech

Measure: 3.26 bushels

Equivalents: ¹/₂ kor

Translations: half homer

Unit: Ephah

Measure: .65 bushel, 20.8 quarts

Equivalents: ¹/₁₀ homer

Translations: ephah

Unit: Modius

Measure: 7.68 quarts

Equivalents: 3 paces; 6 cubits

Translations: bushel

Unit: Seah

Measure: 7 quarts

Equivalents: ¹/₃ ephah

Translations: measure

Unit: Omer

Measure: 2.08 quarts

Equivalents: ¹/₁₀ ephah; 1 ⁴/₅ kab

Translations: omer

Unit: Kab

Measure: 1.16 quarts

Equivalents: 4 logs

Translations: cab

Unit: Choenix

Measure: 1 quart

Equivalents:  

Translations: measure

Unit: Xestes

Measure: 1 ¹/₁₆ pints

Equivalents:  

Translations: pot

Unit: Log

Measure: .58 pint

Equivalents: ¹/₄ kab

Translations: log

Liquid Measures

Unit: Kor

Measure: 60 gallons

Equivalents: 10 baths

Translations: cor

Unit: Metretes

Measure: 10.2 gallons

Equivalents:  

Translations: firkin

Unit: Bath

Measure: 6 gallons

Equivalents: 6 hins

Translations: measure, bath

Unit: Hin

Measure: 1 gallon

Equivalents: 2 kabs

Translations: hin

Unit: Kab

Measure: 2 quarts

Equivalents: 4 logs

Translations: cab

Unit: Log

Measure: 1 pint

Equivalents: ¹/₄ kab

Translations: log

Concordance

The Concordance includes proper names and significant topics, defined by phrases and scripture references. Occasionally, a keyword applies to more than one Bible person, place, or topic. This is the case with “Abijah,” for whom the Concordance lists four different persons by that name. The second, third, and following occurrences are distinguished by the dash (“—”).

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

Y

Z

A

AARON

ABADDON

ABASED

ABBA

ABED-NEGO

ABEL

ABHOR

ABHORRED

ABHORRENCE

ABHORRENT

ABIATHAR

ABIDE

ABIDES

ABIDING

ABIGAIL

ABIHU

ABIJAH

ABIJAM (or Abijah)

ABILITY

ABIMELECH

ABINADAB

ABIRAM

ABISHAG

ABISHAI

ABLE

ABNER

ABODE

ABOLISHED

ABOMINABLE

ABOMINATION

ABOMINATIONS

ABOUND

ABOUNDED

ABOUNDING

ABOVE

ABRAHAM

ABRAM

See ABRAHAM

ABSALOM

ABSENT

ABSTAIN

ABUNDANCE

ABUNDANT

ABUNDANTLY

ACACIA GROVE

ACCEPT

ACCEPTABLE

ACCEPTABLY

ACCEPTED

ACCESS

ACCOMPLISHED

ACCORD

ACCOUNT

ACCOUNTED

ACCURSED

ACCUSATION

ACCUSE

ACCUSED

ACCUSER

ACCUSING

ACHAIA

ACHAN (or Achar)

ACHISH

ACHOR, VALLEY OF

ACHSAH

ACKNOWLEDGE

ACKNOWLEDGED

ACKNOWLEDGES

ACQUAINT

ACQUAINTANCES

ACQUAINTED

ACQUIT

ACT

ACTIONS

ACTS

ADAM

ADD

ADDED

ADMINISTERS

ADMONISH

ADMONISHED

ADMONISHING

ADMONITION

ADONIJAH

ADONIRAM (or Adoram)

ADOPTION

ADORN

ADORNED

ADRIFT

ADULTERER

ADULTERERS

ADULTERIES

ADULTEROUS

ADULTERY

ADVANTAGE

ADVERSARIES

ADVERSARY

ADVERSITIES

ADVERSITY

ADVICE

ADVOCATE

AFAR

AFFAIRS

AFFECTION

AFFECTIONATE

AFFIRM

AFFLICT

AFFLICTED

AFFLICTING

AFFLICTION

AFRAID

AFTERWARD

AGAG

AGAIN

AGAINST

AGE

AGED

AGES

AGONY

AGREE

AGREED

AGREEMENT

AHAB

AHASUERUS

AHAZ

AHAZIAH

AHIJAH

AHIKAM

AHIMAAZ

AHIMELECH

AHINOAM

AHITHOPHEL

AI

AIDE

AIJALON

AIR

AKEL DAMA

ALARM

ALEXANDER

ALEXANDRIA

ALIEN

ALIENATED

ALIENS

ALIKE

ALIVE

ALL

ALLELUIA

ALLOW

ALLOWED

ALLURE

ALMOND

ALMOST

ALMS

ALOES

ALPHA

ALTAR

ALTARS

ALTERED

ALWAYS

AM

AMALEK

AMALEKITES

AMASA

AMAZED

AMAZIAH

AMBASSADOR

AMBASSADORS

AMBITION

AMEN

AMEND

AMMON

AMMONITES

AMNON

AMON

AMORITES

AMOS

AMRAM

ANAKIM

ANANIAS

ANATHOTH

ANCHOR

ANCIENT

ANDREW

ANGEL

ANGELS

ANGER

ANGRY

ANGUISH

ANIMAL

ANIMALS

ANISE

ANNA

ANNAS

ANNUL

ANNULLING

ANNULS

ANOINT

ANOINTED

ANOINTING

ANOTHER

ANSWER

ANSWERS

ANT

ANTICHRIST

ANTIOCH

ANTITYPE

ANXIETIES

ANXIETY

ANXIOUS

APART

APOLLOS

APOLLYON

APOSTLE

APOSTLES

APOSTLESHIP

APPAREL

APPEAL

APPEAR

APPEARANCE

APPEARED

APPEARING

APPEARS

APPETITE

APPLE

APPLES

APPLIED

APPOINT

APPOINTED

APPROACH

APPROACHING

APPROVE

APPROVED

AQUILA

AR

ARABIA

ARARAT

ARAUNAH (or Ornan)

ARBITRATOR

ARCHANGEL

ARCHELAUS

AREOPAGUS

ARGUMENTS

ARIEL

ARISE

ARISTARCHUS

ARK

ARM

ARMAGEDDON

See MEGIDDO

ARMED

ARMIES

ARMOR

ARMS

ARMY

ARNON

AROMA

AROUSED

ARPHAXAD

ARRAYED

ARREST

ARROGANCE

ARROGANT

ARROW

ARROWS

ARTAXERXES

ARTEMIS

ASA

ASAHEL

ASAPH

ASCEND

ASCENDED

ASCENDING

ASCRIBE

ASENATH

ASHAMED

ASHDOD

ASHER

ASHERAH

ASHES

ASHKELON

ASHTAROTH

ASHTORETH

ASIA

ASIDE

ASK

ASKS

ASLEEP

ASSEMBLED

ASSEMBLING

ASSEMBLY

ASSHUR

ASSURANCE

ASSURE

ASSURED

ASSYRIA (or Asshur)

ASTONISHED

ASTONISHMENT

ASTRAY

ATHALIAH

ATHENS

ATONEMENT

ATTAIN

ATTEND

ATTENTION

ATTENTIVE

ATTESTED

AUSTERE

AUTHOR

AUTHORITIES

AUTHORITY

AUTUMN

AVAILS

AVEN

AVENGE

AVENGER

AVENGES

AWAKE

AWAY

AWE

AWESOME

AWL

AX

AZARIAH

AZEKAH

B

BAAL (or Baals)

BAAL PEOR (or Baal of Peor)

BAAL PERAZIM

BAAL-ZEBUB

BAALAH

BAALS

BAANAH

BAASHA

BABBLER

BABBLINGS

BABE

BABEL, TOWER OF

BABES

BABYLON

BACK

BACKBITERS

BACKBITING

BACKSLIDER

BACKSLIDINGS

BACKWARD

BAD

BAG

BAKE

BAKED

BAKER

BAKERS

BAKES

BALAAM

BALAK

BALANCE

BALANCES

BALD

BALDHEAD

BALM

BAND

BANDAGED

BANKERS

BANNERS

BANQUET

BANQUETING

BANQUETS

BAPTISM

BAPTISMS

BAPTIZE

BAPTIZED

BAPTIZING

BAR-JESUS (or Elymas)

BAR-JONAH

BARABBAS

BARAK

BARBARIAN

BARE

BARLEY

BARN

BARNABAS

BARNS

BARREN

BARRENNESS

BARS

BARSABAS

BARTHOLOMEW

BARTIMAEUS

BARUCH

BARZILLAI

BASE

BASHAN

BASIN

BASKET

BASKETS

BATHED

BATHSHEBA

BATS

BATTLE

BEAR

BEARD

BEARING

BEARS

BEAST

BEASTS

BEAT

BEATEN

BEAUTIFUL

BEAUTIFY

BEAUTY

BECAME

BED

BEDS

BEE

BEELZEBUB

BEER LAHAI ROI

BEERSHEBA

BEFOREHAND

BEG

BEGAN

BEGETS

BEGGAR

BEGGARLY

BEGINNING

BEGOTTEN

BEGUILING

BEGUN

BEHALF

BEHAVE

BEHAVED

BEHAVIOR

BEHEADED

BEHEMOTH

BEHOLD

BEHOLDING

BEING

BEL

BELIEF

BELIEVE

BELIEVED

BELIEVERS

BELIEVES

BELIEVING

BELLY

BELONG

BELOVED

BELSHAZZAR

BELT

BELTESHAZZAR

BEMOAN

BEN-AMMI

BEN-HADAD

BEN-ONI

BENAIAH

BEND

BENEATH

BENEFACTORS

BENEFIT

BENJAMIN

BENT

BEREA

BEREAVE

BERNICE

BERODACH-BALADAN

See MERODACH-BALADAN

BESEECH

BESIDE

BEST

BESTOW

BESTOWED

BETH HORON

BETH PEOR

BETH SHAN (or Beth Shean)

BETH SHEMESH

BETHABARA

BETHANY

BETHEL

BETHESDA

BETHLEHEM

BETHPHAGE

BETHSAIDA

BETRAY

BETRAYED

BETRAYER

BETRAYING

BETRAYS

BETROTH

BETROTHED

BETTER

BEULAH

BEWARE

BEWITCHED

BEYOND

BEZALEL

BILDAD

BILHAH

BILLOWS

BIND

BIRD

BIRDS

BIRTH

BIRTHDAY

BIRTHRIGHT

BISHOP

BIT

BITE

BITHYNIA

BITS

BITTER

BITTERLY

BITTERNESS

BLACK

BLACKNESS

BLACKSMITH

BLADE

BLAME

BLAMELESS

BLAMELESSLY

BLASPHEME

BLASPHEMED

BLASPHEMER

BLASPHEMERS

BLASPHEMES

BLASPHEMIES

BLASPHEMY

BLAST

BLASTED

BLEATING

BLEMISH

BLEMISHED

BLESS

BLESSED

BLESSING

BLESSINGS

BLIGHT

BLIND

BLINDED

BLINDS

BLOOD

BLOODSHED

BLOODTHIRSTY

BLOSSOM

BLOT

BLOTTED

BLOW

BLOWS

BOANERGES

BOAST

BOASTERS

BOASTFUL

BOASTING

BOASTS

BOAZ

BODIES

BODILY

BODY

BOILS

BOLD

BOLDLY

BOLDNESS

BOND

BONDAGE

BONDS

BONDSERVANTS

BONDWOMAN

BONE

BONES

BOOK

BOOKS

BOOTH

BORDERS

BORE

BORN

BORNE

BORROWER

BORROWS

BOSOM

BOTTLE

BOTTOMLESS

BOUGHS

BOUGHT

BOUND

BOUNDARY

BOUNTIFUL

BOUNTIFULLY

BOW

BOWED

BOWL

BOWLS

BOWS

BOX

BOYS

BOZRAH

BRAIDED

BRAMBLE

BRANCH

BRANCHES

BRASS

BRAVE

BREACHES

BREAD

BREADTH

BREAK

BREAKING

BREAKS

BREAST

BREASTPLATE

BREASTS

BREATH

BREATHE

BREATHED

BREATHES

BRETHREN

BRIBE

BRIBERY

BRIBES

BRICK

BRICKS

BRIDE

BRIDEGROOM

BRIDLE

BRIER

BRIERS

BRIGHTER

BRIGHTNESS

BRIMSTONE

BRING

BROAD

BROKE

BROKEN

BROKENHEARTED

BRONZE

BROOD

BROOK

BROOKS

BROTHER

BROTHERHOOD

BROTHERLY

BROTHER’S

BROTHERS

BROUGHT

BRUISE

BRUISED

BRUTAL

BUCKLER

BUD

BUFFET

BUILD

BUILDER

BUILDING

BUILDS

BUILT

BULL

BULLS

BULWARKS

BUNDLE

BURDEN

BURDENED

BURDENS

BURDENSOME

BURIAL

BURIED

BURN

BURNED

BURNING

BURNT

BURST

BURY

BUSH

BUSINESS

BUSYBODIES

BUTLER

BUTTER

BUY

BUYER

BUYS

BYGONE

BYWORD

C

CAESAR

CAESAREA

CAESAREA PHILIPPI

CAGE

CAIAPHAS

CAIN

CAKE

CAKES

CALAMITIES

CALAMITY

CALCULATED

CALDRON

CALEB

CALF

CALL

CALLED

CALLING

CALLS

CALM

CALMED

CALVARY

CALVES

CAMEL

CAMP

CAN

CANA

CANAAN

CANAANITES

CANCER

CANE

CANOPIES

CANOPY

CAPERNAUM

CAPPADOCIA

CAPSTONE

CAPTAIN

CAPTIVE

CAPTIVES

CAPTIVITY

CARCASS

CARED

CAREFULLY

CARELESS

CARES

CARMEL

CARNAL

CARNALLY

CAROUSE

CAROUSING

CARPENTER

CARRIED

CARRY

CARRYING

CASE

CASSIA

CAST

CASTING

CASTS

CATCH

CATCHES

CATERPILLAR

CATTLE

CAUGHT

CAUSE

CAVES

CEASE

CEASED

CEASES

CEASING

CEDAR

CEDARS

CELESTIAL

CENCHREA

CENSER

CEPHAS

CERTAINTY

CERTIFICATE

CERTIFIED

CHAFF

CHAIN

CHAINED

CHAINS

CHALDEA

CHALDEANS

CHAMBERS

CHAMPION

CHANGE

CHANGED

CHANGES

CHANNELS

CHARACTER

CHARGED

CHARIOT

CHARIOTS

CHARITABLE

CHARM

CHARMERS

CHARMS

CHASE

CHASTE

CHASTEN

CHASTENED

CHASTENING

CHASTENS

CHASTISE

CHASTISEMENT

CHATTER

CHEAT

CHEATED

CHEBAR

CHEDORLAOMER

CHEEK

CHEEKBONE

CHEEKS

CHEER

CHEERFUL

CHEERFULNESS

CHEESE

CHEMOSH

CHERISHES

CHERUB

CHERUBIM

CHIEF

CHILD

CHILDBEARING

CHILDBIRTH

CHILDHOOD

CHILDLESS

CHILDREN

CHILION

CHINNERETH (or Chinneroth)

CHOICE

CHOOSE

CHOOSES

CHOSE

CHOSEN

CHRIST

CHRISTIAN

CHRISTIANS

CHRISTS

CHURCH

CHURCHES

CHURNING

CHURNS

CILICIA

CIRCLE

CIRCUIT

CIRCUMCISE

CIRCUMCISED

CIRCUMCISION

CIRCUMSPECTLY

CISTERN

CITIES

CITIZEN

CITIZENS

CITIZENSHIP

CITY

CLAP

CLAUDIUS LYSIAS

CLAY

CLEAN

CLEANSE

CLEANSED

CLEANSES

CLEAR

CLEFTS

CLERK

CLIFF

CLIMB

CLIMBS

CLING

CLINGS

CLOAK

CLOSE

CLOSED

CLOTH

CLOTHE

CLOTHED

CLOTHES

CLOTHING

CLOTHS

CLOUD

CLOUDS

CLOUDY

CLOVEN

CLUSTER

COAL

COALS

COBRA

COBRA’S

COFFIN

COIN

COLD

COLLECTED

COLLECTION

COLOSSE

COLT

COME

COMELINESS

COMES

COMFORT

COMFORTED

COMFORTER

COMFORTS

COMING

COMMAND

COMMANDED

COMMANDMENT

COMMANDMENTS

COMMANDS

COMMEND

COMMENDABLE

COMMENDED

COMMENDING

COMMENDS

COMMIT

COMMITS

COMMITTED

COMMON

COMMOTION

COMMUNED

COMMUNION

COMPANION

COMPANIONS

COMPANY

COMPARE

COMPARED

COMPASSION

COMPASSIONATE

COMPASSIONS

COMPEL

COMPELLED

COMPELS

COMPLACENCY

COMPLAIN

COMPLAINED

COMPLAINERS

COMPLAINING

COMPLAINT

COMPLAINTS

COMPLETE

COMPLETELY

COMPOSED

COMPREHEND

CONCEAL

CONCEALED

CONCEIT

CONCEITED

CONCEIVE

CONCEIVED

CONCERN

CONCERNED

CONCESSION

CONCILIATION

CONCLUSION

CONDEMN

CONDEMNATION

CONDEMNED

CONDEMNS

CONDUCT

CONFESS

CONFESSED

CONFESSES

CONFESSION

CONFIDENCE

CONFINED

CONFIRM

CONFIRMED

CONFIRMING

CONFLICT

CONFLICTS

CONFORMED

CONFOUNDED

CONFUSE

CONFUSED

CONFUSION

CONGREGATION

CONIAH

CONQUER

CONQUERORS

CONSCIENCE

CONSECRATE

CONSECRATED

CONSENT

CONSENTED

CONSENTING

CONSIDER

CONSIDERS

CONSIST

CONSOLATION

CONSOLATIONS

CONSOLE

CONSPIRE

CONSTANT

CONSULT

CONSULTED

CONSUME

CONSUMED

CONSUMING

CONSUMMATION

CONSUMPTION

CONTAIN

CONTEMPT

CONTEMPTIBLE

CONTEND

CONTENDED

CONTENT

CONTENTION

CONTENTIONS

CONTENTIOUS

CONTENTMENT

CONTINUAL

CONTINUALLY

CONTINUE

CONTINUED

CONTINUES

CONTRADICTIONS

CONTRARY

CONTRIBUTION

CONTRITE

CONTROVERSY

CONVERSION

CONVERTED

CONVEYED

CONVICT

CONVICTS

CONVINCED

COOKED

COOL

COPIES

COPPER

COPPERSMITH

COPY

CORD

CORDS

CORINTH

CORNELIUS

CORNER

CORNERSTONE

CORPSE

CORRECT

CORRECTED

CORRECTION

CORRECTS

CORRODED

CORRUPT

CORRUPTED

CORRUPTIBLE

CORRUPTION

COST

COULD

COUNCILS

COUNSEL

COUNSELOR

COUNSELORS

COUNT

COUNTED

COUNTENANCE

COUNTRY

COUNTRYMEN

COURAGE

COURSE

COURT

COURTEOUS

COURTS

COVENANT

COVENANTED

COVENANTS

COVER

COVERED

COVERING

COVERINGS

COVET

COVETED

COVETOUS

COVETOUSNESS

COWARDLY

CRAFTINESS

CRAFTSMAN

CRAFTY

CRANE

CRAVES

CREAM

CREATE

CREATED

CREATION

CREATOR

CREATURE

CREATURES

CREDIT

CREDITOR

CREEP

CREEPING

CREPT

CRETE

CRIED

CRIES

CRIMES

CRIMINALS

CRISPUS

CROOKED

CROSS

CROWD

CROWN

CROWNED

CROWNS

CRUCIFIED

CRUCIFY

CRUEL

CRUELTY

CRUSH

CRUSHED

CRUST

CRY

CRYING

CRYSTAL

CUBIT

CUCUMBERS

CUNNING

CUP

CURE

CURES

CURSE

CURSED

CURSES

CURSINGS

CURTAIN

CUSH

CUSTOM

CUT

CYMBAL

CYPRUS

CYRENE

CYRUS

D

DAGON

DAILY

DALMATIA

DAMASCUS

DAN

DANCE

DANCED

DANCING

DANIEL

DARE

DARIUS

DARK

DARKENED

DARKNESS

DARTS

DASH

DASHED

DATHAN

DAUGHTER

DAUGHTERS

DAVID

DAY

DAYS

DAYSPRING

DEACONS

DEAD

DEAD SEA

DEADLY

DEADNESS

DEAF

DEAL

DEATH

DEBIR

DEBORAH

DEBTOR

DEBTORS

DECEIT

DECEITFUL

DECEITFULLY

DECEITFULNESS

DECEIVE

DECEIVED

DECEIVER

DECEIVES

DECENTLY

DECEPTION

DECEPTIVE

DECISION

DECLARE

DECLARED

DECREE

DEDICATED

DEDICATION

DEED

DEEDS

DEEP

DEEPER

DEEPLY

DEER

DEFEATED

DEFECT

DEFEND

DEFENDER

DEFENSE

DEFILE

DEFILED

DEFILES

DEFRAUD

DEGENERATE

DEGREES

DELICACIES

DELICATE

DELIGHT

DELIGHTED

DELIGHTS

DELILAH

DELIVER

DELIVERANCE

DELIVERED

DELIVERER

DELIVERERS

DELIVERS

DELUSION

DEMAS

DEMETRIUS

DEMON

DEMONIC

DEMONS

DEMONSTRATE

DEMONSTRATES

DEN

DENARIUS

DENIED

DENIES

DENS

DENY

DENYING

DEPART

DEPARTED

DEPARTING

DEPARTURE

DEPRESSION

DEPRIVE

DEPTH

DEPTHS

DERANGED

DERBE

DERISION

DESCEND

DESCENDANTS

DESCENDED

DESCENDING

DESERT

DESERTED

DESERTS

DESERVE

DESIGN

DESIRABLE

DESIRE

DESIRED

DESIRES

DESOLATE

DESOLATION

DESOLATIONS

DESPAIRED

DESPERATELY

DESPISE

DESPISED

DESPISES

DESPISING

DESTINY

DESTITUTE

DESTROY

DESTROYED

DESTROYER

DESTRUCTION

DESTRUCTIVE

DETERMINED

DETESTABLE

DEVICE

DEVICES

DEVIL

DEVIOUS

DEVISE

DEVISES

DEVOID

DEVOTED

DEVOUR

DEVOURED

DEVOURER

DEVOURING

DEVOUT

DEW

DIADEM

DIADEMS

DIAMOND

DIBON

DICTATES

DIE

DIED

DIES

DIFFERS

DIFFUSED

DILIGENCE

DILIGENT

DILIGENTLY

DIM

DIMLY

DINAH

DINE

DINNER

DIOTREPHES

DIP

DIPPED

DIRECT

DIRT

DISAPPEARS

DISARMED

DISARMS

DISASTER

DISCERN

DISCERNED

DISCERNER

DISCERNMENT

DISCERNS

DISCIPLE

DISCIPLES

DISCIPLINE

DISCIPLINES

DISCLOSE

DISCORD

DISCOURAGED

DISCRETION

DISFIGURE

DISGUISES

DISHONOR

DISHONORED

DISHONORS

DISOBEDIENCE

DISOBEDIENT

DISORDERLY

DISPENSATION

DISPERSE

DISPERSION

DISPLEASE

DISPLEASED

DISPUTE

DISPUTER

DISPUTES

DISQUALIFIED

DISQUIETED

DISSENSION

DISSENSIONS

DISSIPATION

DISSOLVED

DISTINCTION

DISTRESS

DISTRESSED

DISTRESSES

DISTRIBUTE

DISTRIBUTED

DISTRIBUTING

DITCH

DIVERSITIES

DIVIDE

DIVIDED

DIVIDES

DIVIDING

DIVINATION

DIVINE

DIVINERS

DIVISION

DIVISIONS

DIVISIVE

DIVORCE

DO

DOCTRINE

DOCTRINES

DOEG

DOERS

DOG

DOGS

DOMINION

DONKEY

DONKEY’S

DONKEYS

DOOM

DOOR

DOORKEEPER

DOORPOSTS

DOORS

DORCAS

DOUBLE

DOUBLE-MINDED

DOUBT

DOUBTING

DOUBTS

DOVE

DOVES

DOWNCAST

DRAGNET

DRAGON

DRAIN

DRAINED

DRANK

DRAW

DRAWN

DRAWS

DREAD

DREADFUL

DREAM

DREAMERS

DREAMS

DREGS

DRIED

DRIFT

DRINK

DRINKS

DRIPPING

DRIVE

DRIVEN

DROP

DROSS

DROUGHT

DROVE

DROWN

DROWSINESS

DRUNK

DRUNKARD

DRUNKEN

DRUNKENNESS

DRY

DUE

DULL

DUMB

DUNGHILL

DUST

DUTY

DWELL

DWELLER

DWELLING

DWELLS

DWELT

DYING

E

EAGLE

EAGLES

EAR

EARLY

EARNEST

EARNESTLY

EARS

EARTH

EARTHLY

EARTHQUAKE

EARTHQUAKES

EASE

EASIER

EAST

EAT

EATEN

EATS

EBAL

EBENEZER

EBER

EDEN

EDIFICATION

EDIFIES

EDIFY

EDIFYING

EDOM

EDOMITES

EFFECTIVELY

EGG

EGYPT

EHUD

EIGHT

EKRON

ELAH

ELAMITES

ELATH

EL BETHEL

ELDER

ELDERS

ELDERSHIP

ELEAZAR

ELECT

ELECTION

ELEMENTS

ELEVEN

ELI

ELIAB

ELIAKIM

ELIASHIB

ELIHU

ELIJAH

ELIMELECH

ELIPHAZ

ELISHA

ELIZABETH

ELIZAPHAN

ELKANAH

ELNATHAN

ELOQUENT

ELYMAS

EMBALM

EMBANKMENT

EMERALDS

EMMAUS

EMPTY

EMPTY-HEADED

EN GEDI

EN HAKKORE

EN ROGEL

ENABLED

ENCHANTER

ENCOURAGED

END

ENDEAVORING

ENDLESS

ENDS

ENDURANCE

ENDURE

ENDURED

ENDURES

ENDURING

ENEMIES

ENEMY

ENGRAVE

ENJOY

ENJOYMENT

ENLARGES

ENLIGHTEN

ENLIGHTENED

ENMITY

ENOCH

ENOUGH

ENRAGED

ENRAPTURED

ENRICHED

ENSNARED

ENSNARES

ENTANGLE

ENTANGLES

ENTER

ENTERED

ENTERS

ENTHRONED

ENTICED

ENTICING

ENTIRELY

ENTRANCE

ENTREAT

ENTREATED

ENVIOUS

ENVY

EPAPHRAS

EPAPHRODITUS

EPHESUS

EPHRAIM

EPHRATHAH

EPHRON

EPICUREANS

EPISTLE

EPISTLES

EQUAL

EQUALITY

EQUITY

ER

ERASTUS

ERR

ERROR

ERRORS

ESARHADDON

ESAU

ESCAPE

ESCAPED

ESHCOL

ESTABLISH

ESTABLISHED

ESTABLISHES

ESTEEM

ESTEEMED

ESTEEMS

ESTHER

ESTRANGED

ETAM

ETERNAL

ETERNITY

ETHIOPIA

See CUSH

ETHIOPIANS

EUNICE

EUNUCH

EUNUCHS

EUPHRATES

EUTYCHUS

EVANGELIST

EVANGELISTS

EVEN

EVENING

EVERLASTING

EVERYONE

EVIDENCE

EVIDENT

EVIL

EVIL-MERODACH

EVIL-MINDEDNESS

EVILDOER

EVILDOERS

EVILS

EXALT

EXALTATION

EXALTED

EXALTS

EXAMINE

EXAMPLE

EXAMPLES

EXCEEDING

EXCEEDINGLY

EXCEEDS

EXCEL

EXCELLENCE

EXCELLENT

EXCELS

EXCHANGE

EXCHANGED

EXCLUDE

EXCUSE

EXCUSES

EXECUTE

EXECUTES

EXERCISE

EXERCISED

EXHORT

EXHORTATION

EXHORTED

EXILE

EXIST

EXPECT

EXPECTATION

EXPERT

EXPLAIN

EXPLAINED

EXPLOIT

EXPOSED

EXPOUNDED

EXPRESS

EXPRESSLY

EXTEND

EXTINGUISHED

EXTOL

EXTOLLED

EXTORTION

EXTORTIONERS

EXULT

EYE

EYELIDS

EYES

EYESERVICE

EYEWITNESSES

EZEKIEL

EZION GEBER

See ELATH

EZRA

F

FABLES

FACE

FACES

FACTIONS

FADE

FADES

FAIL

FAILED

FAILING

FAILS

FAINT

FAINTED

FAINTHEARTED

FAINTS

FAIR

FAIR-MINDED

FAIRER

FAIREST

FAITH

FAITHFUL

FAITHFULNESS

FAITHLESS

FALL

FALLEN

FALLING

FALLS

FALSE

FALSEHOOD

FALSELY

FAME

FAMILIES

FAMILY

FAMINE

FAMINES

FAMISH

FAMISHED

FAMOUS

FAN

FANCIES

FAR

FARMER

FASHIONED

FASHIONS

FAST

FASTED

FASTENED

FASTING

FASTINGS

FAT

FATHER

FATHER’S

FATHERLESS

FATHERS

FATLING

FATNESS

FATTED

FATTENED

FAULT

FAULTLESS

FAULTS

FAVOR

FAVORABLE

FAVORED

FAVORITISM

FEAR

FEARED

FEARFUL

FEARFUL-HEARTED

FEARFULLY

FEARFULNESS

FEARING

FEARS

FEAST

FEASTING

FEASTS

FED

FEEBLE

FEED

FEEDS

FEET

FELIX

FELLOW

FELLOWSHIP

FENCE

FENCED

FERTILIZE

FERVENT

FERVENTLY

FESTIVAL

FESTUS

FETCH

FETTERS

FEVER

FEW

FIDELITY

FIELD

FIELD OF BLOOD

FIELDS

FIERCENESS

FIERY

FIG

FIGHT

FIGHTS

FIGS

FIGURATIVELY

FIGURE

FILL

FILLED

FILTH

FILTHINESS

FILTHY

FIND

FINDING

FINDS

FINE

FINGER

FINGERS

FINISH

FINISHED

FIRE

FIREBRAND

FIREBRANDS

FIRM

FIRMAMENT

FIRST

FIRSTBORN

FIRSTFRUIT

FIRSTFRUITS

FISH

FISHERMEN

FISHERS

FIT

FITTING

FIVE

FIXED

FLAME

FLAMES

FLAMING

FLATTER

FLATTERED

FLATTERING

FLATTERS

FLATTERY

FLAVOR

FLAVORLESS

FLAX

FLED

FLEE

FLESH

FLESHLY

FLIES

FLIGHT

FLINT

FLINTY

FLOAT

FLOCK

FLOCKS

FLOOD

FLOODS

FLOURISH

FLOURISHED

FLOURISHES

FLOW

FLOWER

FLOWERS

FLOWING

FLUTE

FLUTES

FLUTISTS

FLY

FOE

FOES

FOLD

FOLDING

FOLLOW

FOLLOWED

FOLLOWS

FOLLY

FOOD

FOODS

FOOL

FOOLISH

FOOLISHLY

FOOLISHNESS

FOOLS

FOOT

FOOTMEN

FOOTSTEPS

FOOTSTOOL

FORBID

FORBIDDING

FORCE

FORCEFUL

FORCES

FOREFATHERS

FOREHEADS

FOREIGNER

FOREIGNERS

FOREKNEW

FOREKNOWLEDGE

FOREORDAINED

FORERUNNER

FORESAW

FORESEEING

FORESEES

FOREST

FORESTS

FORETOLD

FOREVER

FOREVERMORE

FOREWARNED

FORGAVE

FORGED

FORGERS

FORGET

FORGETFULNESS

FORGETS

FORGETTING

FORGIVE

FORGIVEN

FORGIVENESS

FORGIVES

FORGIVING

FORGOT

FORGOTTEN

FORM

FORMED

FORMER

FORMS

FORNICATION

FORNICATOR

FORNICATORS

FORSAKE

FORSAKEN

FORSAKING

FORSOOK

FORTRESS

FOUL

FOUND

FOUNDATION

FOUNDATIONS

FOUNDED

FOUNTAIN

FOUNTAINS

FOX

FOXES

FRAGMENTS

FRAGRANCE

FRAIL

FRAME

FRAMED

FREE

FREED

FREEDMAN

FREELY

FREEWOMAN

FRESH

FRETS

FRIEND

FRIENDS

FROGS

FRONTLETS

FROZEN

FRUIT

FRUITFUL

FRUITS

FUEL

FULFILL

FULFILLED

FULFILLMENT

FULL

FULL-GROWN

FULLNESS

FUNCTION

FURIOUS

FURIOUSLY

FURNACE

FURNISHED

FURY

FUTILE

FUTILITY

FUTURE

G

GAAL

GAASH

GABBATHA

GABRIEL

GAD

GADARENES (or Gergesenes)

GAIN

GAINED

GAINS

GAIUS

GALATIA

GALILEANS

GALILEE

GALILEE, SEA OF

GALL

GALLIO

GAMALIEL

GAP

GARDEN

GARDENER

GARDENS

GARLANDS

GARMENT

GARMENTS

GARRISON

GATE

GATES

GATH

GATHER

GATHERED

GATHERING

GATHERS

GAVE

GAZA

GAZED

GAZING

GEDALIAH

GEHAZI

GENEALOGIES

GENEALOGY

GENERATION

GENERATIONS

GENEROUS

GENTILES

GENTLE

GENTLENESS

GERAR

GERIZIM

See MOUNT GERIZIM

GERSHOM (or Gershon)

GESHUR

GETHSEMANE

GEZER

GHOST

GIBEAH

GIBEON

GIBEONITES

GIDEON

GIFT

GIFTED

GIFTS

GIHON

GILBOA

GILEAD

GILGAL

GIRD

GIRDED

GIRGASHITES

GITTITES

GIVE

GIVEN

GIVES

GLAD

GLADNESS

GLASS

GLORIFIED

GLORIFY

GLORIOUS

GLORY

GLORYING

GLUTTON

GLUTTONS

GNASHING

GO

GOADS

GOAL

GOATS

GOD

GODDESS

GODHEAD

GODLINESS

GODLY

GODS

GOG

GOLD

GOLGOTHA

GOLIATH

GOMER

GOMORRAH

GONE

GOOD

GOODNESS

GOODS

GOSHEN

GOSPEL

GOSSIPS

GOVERNMENT

GRACE

GRACIOUS

GRAFTED

GRAIN

GRANT

GRAPES

GRASPING

GRASS

GRASSHOPPERS

GRAVE

GRAVES

GRAY

GREAT

GREATER

GREATEST

GREATNESS

GREECE

GREED

GREEDINESS

GREEDY

GREEK

GREEKS

GREEN

GREET

GREETED

GREW

GRIEF

GRIEVE

GRIEVED

GRINDING

GROAN

GROANING

GROANINGS

GROPE

GROUND

GROUNDED

GROW

GRUDGINGLY

GRUMBLERS

GUARANTEE

GUARD

GUARDIANS

GUARDS

GUIDANCE

GUIDE

GUIDES

GUILT

GUILTLESS

GUILTY

GULF

H

HABAKKUK

HABITATION

HADASSAH

HADES

HAGAR

HAGGAI

HAGGITH

HAIL

HAILSTONES

HAIR

HAIRS

HAIRY

HAKKOZ

HALLOW

HALLOWED

HAM

HAMAN

HAMATH

HAMMER

HAMOR

HANANI

HANANIAH

HAND

HANDIWORK

HANDLE

HANDLED

HANDS

HANDWRITING

HANGED

HANGS

HANNAH

HANUN

HAPPEN

HAPPINESS

HAPPY

HARAN

HARASS

HARD

HARDEN

HARDENED

HARDENS

HARDSHIP

HARLOT

HARLOTRIES

HARLOTRY

HARLOTS

HARM

HARMLESS

HARMONIOUS

HARP

HARPS

HARSH

HARVEST

HASTE

HASTEN

HASTENING

HASTENS

HASTILY

HASTY

HATE

HATED

HATEFUL

HATERS

HATES

HAUGHTY

HAUNTS

HAVEN

HAVOC

HAZAEL

HAZEROTH

HAZOR

HEAD

HEADS

HEAL

HEALED

HEALING

HEALINGS

HEALS

HEALTH

HEAP

HEAPS

HEAR

HEARD

HEARER

HEARERS

HEARING

HEARS

HEART

HEARTILY

HEARTS

HEATHEN

HEAVEN

HEAVENLY

HEAVENS

HEAVINESS

HEAVY

HEBREW

HEBRON

HEDGE

HEDGED

HEED

HEEDS

HEEL

HEIGHT

HEIR

HEIRS

HELL

HELLENISTS

HELMET

HELP

HELPED

HELPER

HELPFUL

HELPS

HEM

HEMAN

HERE

HERESIES

HERITAGE

HERMES

HERMON

HEROD

HERODIANS

HERODIAS

HESHBON

HETH

HEWN

HEZEKIAH

HID

HIDDEKEL

HIDDEN

HIDE

HIDES

HIDING

HIEL

HIGH

HIGHER

HIGHWAY

HIGHWAYS

HILKIAH

HILL

HILLS

HINDER

HINDERED

HINNOM, VALLEY OF THE SON OF

See TOPHET

HIP

HIRAM

HIRE

HIRED

HIRELING

HITTITES

HIVITES

HOLD

HOLES

HOLIER

HOLIEST

HOLINESS

HOLY

HOME

HOMELESS

HOMEMAKERS

HONEST

HONEY

HONEYCOMB

HONOR

HONORABLE

HONORABLY

HONORS

HOOKS

HOPE

HOPED

HOPHNI

HOR

HOREB

See SINAI

HORITES

HORN

HORRIBLE

HORROR

HORSE

HORSES

HOSANNA

HOSEA

HOSHEA

HOSPITABLE

HOST

HOSTILITY

HOSTS

HOT

HOUND

HOUR

HOURS

HOUSE

HOUSEHOLD

HOUSEHOLDER

HOUSES

HOVERING

HOW

HULDAH

HUMAN

HUMBLE

HUMBLED

HUMBLES

HUMILIATION

HUMILITY

HUNGER

HUNGRY

HUNT

HUNTER

HUR

HURAM

HURT

HUSBAND

HUSBANDS

HUSHAI

HYMENAEUS

HYMN

HYMNS

HYPOCRISY

HYPOCRITE

HYPOCRITES

HYSSOP

I

IBZAN

ICE

ICHABOD

ICONIUM

IDDO

IDLE

IDOL

IDOLATER

IDOLATERS

IDOLATRIES

IDOLATRY

IDOLS

IDUMEA

IGNORANCE

IGNORANT

IGNORANTLY

ILLEGITIMATE

ILLUMINATED

ILLYRICUM

IMAGE

IMAGINATION

IMITATE

IMMANUEL

IMMEDIATELY

IMMORAL

IMMORALITY

IMMORTAL

IMMORTALITY

IMMOVABLE

IMMUTABLE

IMPART

IMPENITENT

IMPLANTED

IMPOSSIBLE

IMPOSTORS

IMPRISONMENT

IMPRISONMENTS

IMPULSIVE

IMPURITY

IMPUTE

IMPUTED

IMPUTES

INCENSE

INCLINE

INCORRUPTIBLE

INCORRUPTION

INCREASE

INCREASED

INCREASES

INCREDIBLE

INCURABLE

INDEBTED

INDEED

INDIA

INDICATING

INDIGNANT

INDIGNATION

INDUCED

INDULGENCE

INEXCUSABLE

INEXPRESSIBLE

INFALLIBLE

INFANTS

INFERIOR

INFIRMITIES

INFLAMING

INHABIT

INHABITANT

INHABITANTS

INHABITED

INHERIT

INHERITANCE

INIQUITIES

INIQUITY

INJUSTICE

INK

INN

INNOCENCE

INNOCENT

INNUMERABLE

INQUIRED

INQUIRY

INSANE

INSCRIBED

INSPIRATION

INSTRUCT

INSTRUCTED

INSTRUCTION

INSTRUCTORS

INSTRUCTS

INSTRUMENT

INSTRUMENTS

INSUBORDINATE

INSUBORDINATION

INSULTED

INSULTS

INTEGRITY

INTERCEDE

INTERCESSION

INTERCESSOR

INTEREST

INTERPRET

INTERPRETATION

INTERPRETATIONS

INTRIGUE

INVISIBLE

INWARD

INWARDLY

IRON

ISAAC

ISAIAH

ISCARIOT, JUDAS

ISHBOSHETH

ISHMAEL

ISHMAELITES

ISRAEL

ISRAEL

ISRAELITES

ISSACHAR

ITALY

ITCHING

ITHAMAR

ITINERANT

J

JABBOK

JABESH GILEAD

JABEZ

JABIN

JACHIN

JACOB

JACOB’S WELL

JAEL

JAIR

JAIRUS

JAMES

JANNES AND JAMBRES

JAPHETH

JARED

JASHER

JASON

JAVAN

JEALOUS

JEALOUSY

JEBUS

JEBUSITES

JECONIAH

See JEHOIACHIN

JEDIDIAH

JEDUTHUN

JEGAR SAHADUTHA

JEHOAHAZ

JEHOASH

See JOASH

JEHOIACHIN

JEHOIADA

JEHOIAKIM

JEHORAM (or Joram)

JEHOSHAPHAT

JEHOZABAD

JEHU

JEHUDI

JEOPARDY

JEPHTHAH

JEREMIAH

JERICHO

JEROBOAM

JERUBBAAL

JERUSALEM

JESHUA (or Joshua)

JESHURUN

JESSE

JESTING

JESUS

JETHER

JETHRO

JEWELS

JEWS

JEZEBEL

JEZREEL

JOAB

JOANNA

JOASH (or Jehoash)

JOB

JOCHEBED

JOEL

JOHANAN

JOHN

JOIN

JOINED

JOINT

JOINTS

JONADAB (or Jehonadab)

JONAH

JONATHAN

JOPPA

JORAM

JORDAN RIVER

JOSEPH

JOSES

JOSHUA

See JESHUA

JOSIAH

JOT

JOTHAM

JOURNEY

JOY

JOYFUL

JOZACHAR

JUBAL

JUBILEE

JUDAH

JUDAISM

JUDAS

JUDE (or Judas)

JUDEA

JUDGE

JUDGES

JUDGMENT

JUDGMENTS

JULIUS

JUST

JUSTICE

JUSTIFICATION

JUSTIFIED

JUSTIFIER

JUSTIFIES

JUSTIFY

JUSTLY

JUSTUS

K

KADESH

KADESH BARNEA

KEEP

KEEPER

KEEPERS

KEEPS

KEILAH

KENITES

KEPT

KETURAH

KEY

KEYS

KIBROTH HATTAAVAH

KICK

KIDNAPPERS

KIDNAPS

KIDRON

KILL

KILLED

KILLS

KIND

KINDLED

KINDLY

KINDNESS

KING

KINGDOM

KINGDOMS

KINGS

KIRJATH ARBA

KIRJATH JEARIM

KISH

KISHON

KISS

KISSED

KNEE

KNEES

KNEW

KNIT

KNOCK

KNOW

KNOWLEDGE

KNOWN

KNOWS

KOHATH

KOHATHITES

KORAH

L

LABAN

LABOR

LABORED

LABORERS

LABORING

LABORS

LACHISH

LACK

LACKED

LACKING

LADDER

LADEN

LADIES

LADY

LAGGING

LAHAI ROI

LAID

LAISH

LAKE

LAMB

LAME

LAMECH

LAMENTATION

LAMP

LAMPS

LAMPSTAND

LAND

LANDMARK

LANGUAGE

LANGUAGES

LAODICEA

LAST

LATTER

LATTICE

LAUGH

LAUGHS

LAUGHTER

LAW

LAWFUL

LAWGIVER

LAWLESS

LAWLESSNESS

LAWYERS

LAY

LAZARUS

LAZINESS

LAZY

LEAD

LEADS

LEAF

LEAH

LEAN

LEANING

LEANNESS

LEAP

LEARN

LEARNED

LEARNING

LEAST

LEAVE

LEAVEN

LEAVES

LEBANON

LEBBAEUS

See JUDAS

LED

LEFT

LEGACY

LEGS

LEHI

LEMUEL

LEND

LENDER

LENDING

LENDS

LENGTH

LENGTHENS

LEOPARD

LEPERS

LET

LETTER

LETTERS

LEVI

LEVIATHAN

LEVITE

LEVITES

LEVITICAL

LEWDNESS

LIAR

LIARS

LIBERALITY

LIBERALLY

LIBERTY

LIBNAH

LIBYA

LIE

LIED

LIES

LIFE

LIFT

LIFTED

LIGHT

LIGHTEN

LIGHTLY

LIGHTNING

LIGHTNINGS

LIGHTS

LIKE

LIKE-MINDED

LIKENESS

LILY

LIMIT

LIMITED

LINE

LINEAGE

LINEN

LINGER

LION

LIONS

LIPS

LISTEN

LISTENS

LITTLE

LIVE

LIVED

LIVES

LIVING

LO-AMMI

LO-RUHAMAH

LOAD

LOATHE

LOATHSOME

LOAVES

LOCUST

LOCUSTS

LODGED

LOFTILY

LOFTY

LOINS

LONG

LONGSUFFERING

LOOK

LOOKED

LOOKING

LOOKS

LOOM

LOOSE

LOOSED

LORD

LORDS

LORDSHIP

LOSE

LOSES

LOSS

LOST

LOT

LOT

LOT’S WIFE

LOTS

LOUD

LOVE

LOVED

LOVELY

LOVER

LOVERS

LOVES

LOVESICK

LOVINGKINDNESS

LOW

LOWER

LOWEST

LOWLINESS

LOWLY

LOYAL

LUCIFER

LUKE

LUKEWARM

LUMP

LUST

LUSTS

LUTE

LUXURY

LYDDA

LYDIA

LYING

LYSIAS, CLAUDIUS

See CLAUDIUS LYSIAS

LYSTRA

M

MAACAH (or Maachah)

MACEDONIA

MACHIR

MACHPELAH

MAD

MADE

MADNESS

MAGDALENE

See MARY

MAGIC

MAGNIFICENCE

MAGNIFIED

MAGNIFIES

MAGNIFY

MAGOG

MAHANAIM

MAHER-SHALAL-HASH-BAZ

MAHLON

MAIDENS

MAIDSERVANT

MAIDSERVANTS

MAIMED

MAINTAIN

MAINTAINED

MAJESTY

MAKE

MAKER

MALACHI

MALCHISHUA

MALCHUS

MALICE

MALICIOUSNESS

MALIGN

MALTA

MAMRE

MAN

MANASSEH

MANGER

MANIFEST

MANIFESTATION

MANIFESTED

MANIFOLD

MANNA

MANNER

MANOAH

MANSIONS

MANTLE

MARA

MARAH

MARCHED

MARK

MARK (John)

MARKET

MARRED

MARRIAGE

MARRIED

MARROW

MARRY

MARRYING

MARTHA

MARTYR

MARTYRS

MARVEL

MARVELED

MARVELOUS

MARVELS

MARY

MASSAH AND MERIBAH

MASTER

MASTERS

MATTANIAH

MATTER

MATTERS

MATTHEW

MATTHIAS

MATURE

MEAN

MEANING

MEANT

MEASURE

MEASURED

MEASURES

MEASURING

MEAT

MEDDLE

MEDES, MEDIA

MEDIATE

MEDIATOR

MEDICINE

MEDITATE

MEDITATES

MEDITATION

MEDITERRANEAN SEA

MEDIUM

MEDIUM’S

MEDIUMS

MEEK

MEEKNESS

MEET

MEETING

MEGIDDO

MELCHIZEDEK

MELODY

MELT

MEMBER

MEMBERS

MEMORIAL

MEMORY

MEMPHIS (or Noph)

MEN

MENAHEM

MENSERVANTS

MENTION

MEPHIBOSHETH

MERAB

MERARI

MERCHANDISE

MERCHANTS

MERCIES

MERCIFUL

MERCY

MERIB-BAAL

MERODACH

MERODACH-BALADAN

MERRY

MESHACH

MESHECH

MESOPOTAMIA

MESSAGE

MESSENGER

MESSIAH

METHUSELAH

MICAH

MICAIAH (or Michaiah)

MICHAEL

MICHAL

MICHMASH

MIDIAN

MIDIANITES

MIDST

MIGHT

MIGHTIER

MIGHTILY

MIGHTY

MILCOM

MILETUS

MILK

MILL

MILLO

MILLSTONE

MIND

MINDFUL

MINDS

MINISTER

MINISTERED

MINISTERS

MINISTRIES

MINISTRY

MINT

MIRACLE

MIRACLES

MIRIAM

MIRTH

MISER

MISERIES

MISERY

MISTREATED

MISTREATS

MITES

MIZPAH

MOAB

MOABITES

MOAN

MOCK

MOCKED

MOCKER

MOCKERS

MOCKINGS

MOCKS

MODERATION

MOLECH

MOMENT

MONEY

MONSTER

MOON

MORDECAI

MORIAH

MORNING

MORSEL

MORTAL

MORTALITY

MORTALS

MOSES

MOST

MOTH

MOTHER

MOUNT

MOUNT CARMEL

MOUNT EBAL

MOUNT GERIZIM

MOUNT GILBOA

MOUNT GILEAD

MOUNT HOR

MOUNT HOREB

MOUNT OF OLIVES

See OLIVES, MOUNT OF

MOUNT SINAI

MOUNT TABOR

MOUNT ZION

MOUNTAIN

MOUNTAINS

MOURN

MOURNED

MOURNING

MOURNS

MOUTH

MOVE

MOVED

MUCH

MULTIPLIED

MULTIPLY

MULTITUDE

MURDER

MURDERED

MURDERER

MURDERERS

MURDERS

MUSIC

MUSING

MUTE

MUTILATION

MUTUAL

MUZZLE

MYSTERIES

MYSTERIOUS

MYSTERY

N

NAAMAN

NABAL

NABOTH

NADAB

NAHASH

NAHOR

NAHUM

NAILED

NAIN

NAIOTH

NAKED

NAKEDNESS

NAME

NAME’S

NAMED

NAOMI

NAPHTALI

NARROW

NATHAN

NATHANAEL

NATION

NATIONS

NATURAL

NATURE

NAZARENE

NAZARETH

NAZIRITE

NEAR

NEARER

NEBO

NEBUCHADNEZZAR

NEBUZARADAN

NECESSARY

NECESSITIES

NECESSITY

NECK

NECKS

NEED

NEEDY

NEGLECT

NEGLECTED

NEHEMIAH

NEIGHBOR

NEST

NET

NETHINIM

NEVER

NEW

NEWNESS

NEWS

NICANOR

NICODEMUS

NICOLAITANS

NICOLAS

NIGHT

NILE

NIMROD

NINE

NINETY-NINE

NINEVEH

NOAH

NOB

NOBLE

NOBLES

NOD

NOISE

NOSTRILS

NOTE

NOTHING

NOTORIOUS

NOURISHED

NOURISHES

NOVICE

NUMBER

NUMBERED

O

OAKS

OATH

OATHS

OBADIAH

OBED

OBED-EDOM

OBEDIENCE

OBEDIENT

OBEY

OBEYED

OBEYING

OBSCURITY

OBSERVANCE

OBSERVATION

OBSERVE

OBSERVES

OBSERVING

OBSESSED

OBSOLETE

OBSTINATE

OBTAIN

OBTAINED

OBTAINS

ODED

OFFEND

OFFENDED

OFFENDER

OFFENSE

OFFENSES

OFFER

OFFERED

OFFERING

OFFERINGS

OFFICE

OFFICERS

OFFSCOURING

OFFSPRING

OFTEN

OG

OHOLAH

OIL

OINTMENT

OLD

OLDER

OLDEST

OLIVE

OLIVES, MOUNT OF

OMNIPOTENT

OMRI

ON

ONAN

ONCE

ONE

ONESIMUS

ONESIPHORUS

OPEN

OPENED

OPENS

OPHIR

OPHRAH

OPINION

OPINIONS

OPPORTUNITY

OPPOSES

OPPRESS

OPPRESSED

OPPRESSES

OPPRESSION

OPPRESSIONS

OPPRESSOR

OPPRESSORS

ORACLES

ORDAINED

ORDER

ORDERS

ORDINANCE

ORDINANCES

ORION

ORNAMENT

ORNAMENTS

ORPAH

ORPHANS

OSNAPPER

OSTRICHES

OTHNIEL

OUGHT

OUTCAST

OUTCASTS

OUTCRY

OUTRAGE

OUTRAN

OUTSIDE

OUTSTRETCHED

OUTWARD

OUTWARDLY

OUTWIT

OVEN

OVERCAME

OVERCOME

OVERCOMES

OVERFLOWING

OVERSEER

OVERSEERS

OVERSHADOW

OVERTAKE

OVERTAKEN

OVERTHREW

OVERTHROW

OVERTHROWN

OVERTHROWS

OVERTURNED

OVERWHELM

OVERWHELMED

OVERWORK

OWE

OWED

OWN

OX

P

PACE

PACIFIES

PADAN ARAM

PAIN

PAINED

PAINFUL

PAINS

PAINT

PAINTING

PALACE

PALACES

PALE

PALM

PALMS

PALTI (or Paltiel)

PAMPERS

PAMPHYLIA

PANGS

PANICKED

PANT

PANTS

PAPHOS

PAPYRUS

PARABLE

PARABLES

PARADE

PARADISE

PARAN

PARCHMENTS

PARDON

PARDONING

PARENTS

PARMENAS

PART

PARTAKE

PARTAKER

PARTAKERS

PARTED

PARTIAL

PARTIALITY

PARTIES

PARTITION

PARTNER

PARTRIDGE

PARTS

PASHHUR

PASS

PASSED

PASSES

PASSION

PASSIONS

PASSOVER

PAST

PASTORS

PASTURE

PASTURES

PATH

PATHROS

PATHS

PATIENCE

PATIENT

PATIENTLY

PATMOS

PATRIARCHS

PATTERN

PAUL

PAULUS, SERGIUS

PAVILION

PAWS

PAY

PEACE

PEACEABLE

PEACEABLY

PEACEFUL

PEACEMAKERS

PEARL

PEARLS

PEG

PEKAH

PEKAHIAH

PEN

PENNY

PENTECOST

PENUEL

PEOPLE

PEOR

PERCEIVE

PERDITION

PEREZ

PERFECT

PERFECTED

PERFECTION

PERFORM

PERGA

PERGAMOS

PERIL

PERILOUS

PERILS

PERISH

PERISHABLE

PERISHED

PERISHING

PERIZZITES

PERJURER

PERMIT

PERMITS

PERMITTED

PERPETUATED

PERPLEXED

PERSECUTE

PERSECUTED

PERSECUTES

PERSECUTION

PERSECUTOR

PERSEVERANCE

PERSEVERE

PERSISTENCE

PERSON

PERSUADE

PERSUADED

PERSUASIVE

PERTAINING

PERTURBED

PERVERSE

PERVERSITY

PERVERT

PERVERTING

PERVERTS

PESTILENCE

PESTILENCES

PETER

PETITION

PETITIONS

PHARAOH

PHARISEE

PHILADELPHIA

PHILEMON

PHILETUS

PHILIP

PHILIPPI

PHILISTIA

PHILISTINES

PHILOSOPHERS

PHILOSOPHY

PHINEHAS

PHOENICIA

PHRYGIA

PHYLACTERIES

PHYSICIAN

PHYSICIANS

PIECES

PIERCE

PIERCED

PIERCING

PIETY

PI HAHIROTH

PILATE, PONTIUS

PILGRIMAGE

PILGRIMS

PILLAR

PILLARS

PILOT

PINE

PINNACLE

PISGAH

PISHON

PISIDIA

PIT

PITCHERS

PITIABLE

PITS

PITY

PLACE

PLACES

PLAGUE

PLAGUES

PLAINLY

PLAN

PLANK

PLANS

PLANT

PLANTED

PLANTS

PLATFORM

PLATTER

PLAY

PLEAD

PLEADED

PLEADING

PLEASANT

PLEASANTNESS

PLEASE

PLEASED

PLEASES

PLEASING

PLEASURE

PLEASURES

PLEIADES

PLENTIFUL

PLENTIFULLY

PLENTY

PLIGHT

PLOT

PLOTS

PLOTTED

PLOW

PLOWED

PLOWMAN

PLUCK

PLUCKED

PLUMB

PLUNDER

PLUNDERED

PLUNDERING

POETS

POISON

POISONED

POLLUTIONS

POMP

POMPOUS

PONDER

PONDERED

PONDERS

PONTUS

POOL

POOLS

POOR

PORCIUS FESTUS

PORTION

PORTRAYED

POSITION

POSSESS

POSSESSED

POSSESSING

POSSESSION

POSSESSIONS

POSSIBLE

POSTERITY

POT

POTENTATE

POTIPHAR

POTS

POTSHERD

POTTER’S FIELD

POUR

POURED

POVERTY

POWER

POWERFUL

POWERS

PRAETORIUM

PRAISE

PRAISED

PRAISES

PRAISEWORTHY

PRAISING

PRAY

PRAYED

PRAYER

PRAYERS

PREACH

PREACHED

PREACHER

PREACHES

PREACHING

PRECEDE

PRECEPT

PRECEPTS

PRECIOUS

PREDESTINED

PREEMINENCE

PREFERENCE

PREFERRED

PREJUDICE

PREMEDITATE

PREPARATION

PREPARE

PREPARED

PRESENCE

PRESENT

PRESENTED

PRESENTS

PRESERVE

PRESERVED

PRESERVES

PRESS

PRESSED

PRESUMPTUOUS

PRETENDED

PRETENSE

PREVAIL

PREVAILED

PREY

PRICE

PRIDE

PRIEST

PRIESTHOOD

PRIESTS

PRINCE

PRINCES

PRINCIPAL

PRINCIPALITIES

PRINCIPALITY

PRINCIPLES

PRISCILLA (or Prisca)

PRISON

PRISONER

PRISONERS

PRISONS

PRIZE

PROCEED

PROCEEDED

PROCEEDS

PROCESSION

PROCHORUS

PROCLAIM

PROCLAIMED

PROCLAIMER

PROCLAIMS

PROCONSUL

PRODIGAL

PRODUCE

PROFANE

PROFANED

PROFANENESS

PROFANING

PROFESS

PROFESSING

PROFIT

PROFITABLE

PROFITS

PROFOUND

PROLONG

PROLONGED

PROLONGS

PROMISE

PROMISED

PROMISES

PROMPTLY

PROOF

PROOFS

PROPER

PROPERLY

PROPHECY

PROPHESIED

PROPHESIES

PROPHESY

PROPHET

PROPHETESS

PROPHETIC

PROPHETS

PROPITIATION

PROPORTION

PROPRIETY

PROSECUTOR

PROSELYTE

PROSELYTES

PROSPER

PROSPERED

PROSPERING

PROSPERITY

PROSPEROUS

PROSPERS

PROSTRATE

PROUD

PROVE

PROVERB

PROVERBS

PROVIDE

PROVIDED

PROVIDES

PROVISION

PROVOKE

PROVOKED

PRUDENCE

PRUDENT

PRUDENTLY

PRUNES

PSALM

PSALMIST

PSALMS

PSALTERY

PUBLISHED

PUFFED

PUFFS

PUL

PULL

PUNISH

PUNISHED

PUNISHES

PUNISHMENT

PURCHASED

PURE

PURER

PURGE

PURGED

PURIFICATION

PURIFIED

PURIFIES

PURIFY

PURIFYING

PURIM

PURITY

PURPLE

PURPOSE

PURPOSED

PURPOSES

PURSE

PURSES

PURSUE

PURSUES

PURSUING

PUT

Q

QUAIL

QUAKED

QUAKES

QUALIFIED

QUARREL

QUARRELSOME

QUARTZ

QUEEN

QUEENS

QUENCH

QUENCHED

QUESTIONS

QUICKLY

QUICK-TEMPERED

QUIET

QUIETED

QUIETNESS

QUIETS

QUIVER

R

RAAMSES

RABBAH

RABBI

RABBONI

RABSARIS

RABSHAKEH

RACA

RACE

RACHEL

RADIANT

RAGE

RAGES

RAGS

RAHAB

RAIN

RAINBOW

RAINED

RAINS

RAISE

RAISED

RAISES

RAM

RAMAH

RAMOTH GILEAD

RAMS

RAN

RANSOM

RANSOMED

RARE

RASH

RASHLY

RAVEN

RAVENOUS

RAVENS

RAVISHED

RAZOR

REACHED

REACHING

READ

READER

READINESS

READING

READS

READY

REAFFIRM

REAP

REAPED

REAPER

REAPERS

REAPING

REAPS

REASON

REASONED

REBEKAH

REBEL

REBELLING

REBELLION

REBELLIOUS

REBELS

REBUILD

REBUKE

REBUKED

REBUKES

RECALL

RECEIVE

RECEIVED

RECEIVES

RECEIVING

RECHAB

RECHABITES

RECOMPENSE

RECOMPENSED

RECONCILE

RECONCILED

RECONCILIATION

RECONCILING

RECORD

RED

REDEEM

REDEEMED

REDEEMER

REDEEMING

REDEMPTION

RED SEA

REED

REEDS

REFINED

REFINER

REFORMATION

REFRAIN

REFRESH

REFRESHED

REFRESHES

REFRESHING

REFUGE

REFUSE

REFUSED

REFUSES

REGARD

REGARDED

REGARDS

REGENERATION

REGISTERED

REGRETTED

REGULATIONS

REHOBOAM

REHOBOTH

REIGN

REIGNED

REIGNS

REJECT

REJECTED

REJECTION

REJECTS

REJOICE

REJOICED

REJOICES

REJOICING

RELATIVES

RELEASE

RELENT

RELENTED

RELENTING

RELIEF

RELIEVE

RELIEVED

RELIEVES

RELIGION

RELIGIOUS

RELY

REMAIN

REMAINDER

REMAINED

REMAINS

REMEMBER

REMEMBERED

REMEMBERS

REMEMBRANCE

REMIND

REMINDER

REMISSION

REMNANT

REMORSEFUL

REMOVE

REMOVED

REMOVES

REND

RENDER

RENEW

RENEWED

RENEWING

RENOUNCE

RENOUNCED

RENOUNCES

RENOWN

REPAID

REPAIR

REPAY

REPAYS

REPEATS

REPENT

REPENTANCE

REPENTED

REPETITIONS

REPHAIM

REPHIDIM

REPORT

REPRIMANDED

REPROACH

REPROACHED

REPROACHES

REPROACHFULLY

REPROOF

REPROOFS

REPUTATION

REQUEST

REQUESTS

REQUIRE

REQUIRED

REQUIREMENTS

RESCUE

RESERVE

RESERVED

RESIDUE

RESIST

RESISTED

RESISTS

RESOLVED

RESORT

RESOUND

RESPECT

RESPECTED

RESPONSE

REST

RESTED

RESTING

RESTLESS

RESTORATION

RESTORE

RESTORER

RESTORES

RESTRAIN

RESTRAINED

RESTRAINS

RESTRAINT

RESTS

RESURRECTION

RETAIN

RETURN

RETURNED

RETURNING

RETURNS

REUBEN

REVEAL

REVEALED

REVEALER

REVEALING

REVEALS

REVELATION

REVELATIONS

REVELRIES

REVENGE

REVENUES

REVERENCE

REVERENT

REVILE

REVILED

REVILER

REVILERS

REVILING

REVIVAL

REVIVE

REVIVED

REVOLT

REVOLTED

REVOLTERS

REWARD

REWARDED

REWARDER

REWARDS

REZIN

REZON

RHODA

RIBLAH

RICH

RICHES

RICHLY

RIDDLE

RIDDLES

RIDE

RIDER

RIDES

RIDGES

RIDICULE

RIDICULED

RIGHT

RIGHTEOUS

RIGHTEOUSLY

RIGHTEOUSNESS

RIGHTLY

RIGHTS

RING

RINGLEADER

RINGS

RIPE

RISE

RISEN

RISES

RISING

RIVER

RIVERS

RIZPAH

ROAD

ROAR

ROARING

ROARS

ROB

ROBBED

ROBBER

ROBBERS

ROBBERY

ROBE

ROBES

ROCK

ROCKS

ROD

ROLL

ROLLED

ROME

ROOM

ROOMS

ROOSTER

ROOT

ROOTED

ROOTS

ROSE

RUBIES

RUDDY

RUIN

RUINED

RUINS

RULE

RULER

RULERS

RULES

RULING

RUMOR

RUMORS

RUN

RUNNER

RUNS

RUSH

RUTH

S

SABAOTH

SABBATH

SABBATHS

SACKCLOTH

SACRED

SACRIFICE

SACRIFICED

SACRIFICES

SAD

SADDUCEES

SAFE

SAFELY

SAFETY

SAFETY’S

SAINTS

SALEM

SALOME

SALT

SALT SEA

SALVATION

SAMARIA

SAMARITAN

SAMARITANS

SAMSON

SAMUEL

SANBALLAT

SANCTIFICATION

SANCTIFIED

SANCTIFIES

SANCTIFY

SANCTUARY

SAND

SAPPHIRA

SAPPHIRES

SARAH (or Sarai)

SARDIS

SAT

SATAN

SATIATED

SATISFIED

SATISFIES

SATISFY

SATISFYING

SAUL

SAVE

SAVED

SAVES

SAVIOR

SAVIORS

SAWN

SAY

SAYING

SAYINGS

SCALES

SCARLET

SCATTER

SCATTERED

SCATTERS

SCEPTER

SCHEME

SCHEMER

SCHEMES

SCHISM

SCHOOL

SCOFF

SCOFFER

SCOFFERS

SCORCHED

SCORN

SCORNED

SCORNS

SCORPIONS

SCOURGE

SCOURGES

SCRIBE

SCRIBES

SCRIPTURE

SCRIPTURES

SCROLL

SEA

SEAL

SEALED

SEAM

SÉANCE

SEARCH

SEARCHED

SEARCHES

SEASON

SEASONED

SEASONS

SEAT

SEATS

SECRET

SECRETLY

SECRETS

SECT

SECURELY

SEDUCED

SEE

SEED

SEEDS

SEEK

SEEKING

SEEKS

SEEMS

SEEN

SEES

SEIR

SELF-CONFIDENT

SELF-CONTROL

SELF-CONTROLLED

SELF-SEEKING

SELL

SEND

SENNACHERIB

SENSELESS

SENSES

SENSIBLY

SENSUAL

SENT

SEPARATE

SEPARATED

SEPARATES

SEPARATION

SERAPHIM

SERGIUS PAULUS

SERIOUS

SERPENT

SERPENTS

SERVANT

SERVANTS

SERVE

SERVES

SERVICE

SERVING

SET

SETH

SETTLE

SETTLED

SEVEN

SEVENTY

SEVERE

SEVERITY

SHADE

SHADOW

SHADOWS

SHADRACH

SHAKE

SHAKEN

SHAKES

SHALLUM

SHALMANESER

SHAME

SHAMEFUL

SHAMGAR

SHAMMAH

SHAPHAN

SHARE

SHARING

SHARON

SHARP

SHARPEN

SHARPNESS

SHATTERED

SHEALTIEL

SHEAR-JASHUB

SHEATH

SHEAVES

SHEBA

SHEBAH

SHEBNA

SHECHEM

SHED

SHEDDING

SHEEP

SHEEPFOLDS

SHEET

SHELTER

SHELTERS

SHEM

SHEMAIAH

SHEMER

SHEOL

SHEPHERD

SHEPHERDS

SHESHACH

SHESHBAZZAR

SHIELD

SHIHOR

SHILOH

SHIMEI

SHIMSHAI

SHINAR

SHINE

SHINED

SHINES

SHINING

SHIPS

SHIPWRECK

SHOOT

SHORT

SHORTENED

SHOT

SHOUT

SHOW

SHOWBREAD

SHOWERS

SHREWDLY

SHRINES

SHUFFLES

SHULAMITE

SHUNAMMITE

SHUNNED

SHUSHAN

SHUT

SHUTS

SICK

SICKLE

SICKNESS

SICKNESSES

SIDE

SIDON

SIFT

SIFTS

SIGH

SIGHING

SIGHT

SIGN

SIGNET

SIGNS

SIHON

SILAS (or Silvanus)

SILENCE

SILENT

SILK

SILOAM

SILVER

SIMEON

SIMILITUDE

SIMON

Simon Peter: see PETER

SIMPLE

SIMPLICITY

SIN

SINAI

SINCERE

SINCERITY

SINFUL

SING

SINGERS

SINGING

SINISTER

SINK

SINNED

SINNER

SINNERS

SINS

SION

See ZION

SISERA

SISTER

SIT

SITS

SITTING

SKILL

SKILLFULNESS

SKIN

SKIP

SKIPPING

SKULL

SKY

SLACK

SLAIN

SLANDER

SLANDERERS

SLANDEROUSLY

SLAUGHTER

SLAVE

SLAVES

SLAY

SLEEP

SLEEPERS

SLEEPING

SLEEPLESSNESS

SLEEPS

SLEPT

SLIGHTED

SLING

SLIP

SLIPPERY

SLOOPS

SLOW

SLUGGARD

SLUMBERED

SLUMBERING

SMALL

SMELL

SMELLS

SMITTEN

SMOKE

SMOOTH

SMOOTH-SKINNED

SMYRNA

SNARE

SNARED

SNARES

SNATCH

SNATCHES

SNEER

SNIFFED

SNORTING

SNOW

SOAKED

SOAP

SOBER

SOBERLY

SOCKET

SODA

SODOM

SODOMITES

SOFTER

SOJOURNER

SOJOURNERS

SOLD

SOLDIER

SOLDIERS

SOLEMNLY

SOLITARILY

SOLITARY

SOLOMON

SOMEBODY

SOMETHING

SON

SONG

SONGS

SONS

SOON

SOOTHED

SORCERER

SORCERERS

SORCERESS

SORCERY

SORES

SORROW

SORROWFUL

SORROWS

SORRY

SOSTHENES

SOUGHT

SOUL

SOULS

SOUND

SOUNDNESS

SOUNDS

SOW

SOWER

SOWN

SOWS

SPARE

SPARES

SPARK

SPARKLES

SPARKS

SPARROW

SPARROWS

SPAT

SPEAK

SPEAKING

SPEAKS

SPEAR

SPEARS

SPECK

SPECTACLE

SPEECH

SPEECHLESS

SPEED

SPEEDILY

SPEND

SPENT

SPEW

SPIDER

SPIES

SPIKENARD

SPIN

SPINDLE

SPIRIT

SPIRITS

SPIRITUAL

SPIRITUALLY

SPITEFULLY

SPITTING

SPLENDOR

SPOIL

SPOILER

SPOKE

SPOKEN

SPOKESMAN

SPONGE

SPOT

SPOTS

SPREAD

SPREADS

SPRING

SPRINGING

SPRINGS

SPRINKLE

SPRINKLED

SPRINKLING

SPROUT

SPY

SQUARES

STABILITY

STAFF

STAGGER

STAGGERS

STAKES

STALLS

STAMMERERS

STAMMERING

STAMPING

STAND

STANDARD

STANDING

STANDS

STAR

STARS

STARVED

STATE

STATURE

STATUTE

STATUTES

STAY

STEADFAST

STEADFASTLY

STEADFASTNESS

STEADILY

STEADY

STEAL

STEEP

STEM

STENCH

STEP

STEPHEN

STEPS

STEWARD

STEWARDS

STEWARDSHIP

STICK

STICKS

STIFF

STIFF-NECKED

STILL

STILLBORN

STINGS

STIR

STIRRED

STIRS

STOCKS

STOIC

STOMACH

STOMACH’S

STONE

STONED

STONES

STONY

STOOPED

STOPPED

STORE

STORK

STORM

STOUTHEARTED

STRAIGHT

STRAIGHTFORWARD

STRAIN

STRAITS

STRANGE

STRANGER

STRANGERS

STRANGLING

STRAP

STRAW

STRAY

STRAYED

STREAM

STREAMS

STREET

STREETS

STRENGTH

STRENGTHEN

STRENGTHENED

STRENGTHENING

STRENGTHENS

STRETCH

STRETCHED

STRETCHES

STRICKEN

STRIFE

STRIKE

STRINGED

STRIP

STRIPES

STRIVE

STRIVING

STROKE

STRONG

STRONGHOLD

STRONGHOLDS

STRUCK

STUBBLE

STUBBORN

STUBBORN-HEARTED

STUBBORNNESS

STUDIED

STUMBLE

STUMBLED

STUMBLES

STUMBLING

STUPID

SUBDUE

SUBJECT

SUBJECTED

SUBJECTION

SUBMISSION

SUBMISSIVE

SUBMIT

SUBMITTING

SUBSIDED

SUBSTANCE

SUCCEED

SUCCESS

SUCCESSFUL

SUCCOTH

SUDDENLY

SUE

SUFFER

SUFFERED

SUFFERING

SUFFERINGS

SUFFERS

SUFFICIENCY

SUFFICIENT

SUITABLE

SUM

SUMMED

SUMMER

SUMPTUOUSLY

SUN

SUPPER

SUPPLICATION

SUPPLIES

SUPPLY

SUPPORT

SUPREME

SURE

SURETY

SURROUND

SURROUNDED

SURVIVOR

SUSANNA

SUSPICIONS

SUSTAIN

SWADDLING

SWALLOW

SWEAR

SWEARING

SWEARS

SWEAT

SWEET

SWEETNESS

SWELLING

SWIFT

SWIFTLY

SWIM

SWOON

SWORD

SWORDS

SWORE

SWORN

SYMBOLIC

SYMBOLS

SYMPATHIZE

SYMPATHY

SYNAGOGUE

SYRIANS

SYRO-PHOENICIAN

T

TABERAH

TABERNACLE

TABERNACLES

TABITHA

See DORCAS

TABLE

TABLES

TABLET

TABOR

TAHPANHES (or Tehaphnehes)

TAIL

TAKE

TAKEN

TALEBEARER

TALENT

TALK

TALKED

TALKERS

TALL

TAMAR

TAMBOURINE

TARES

TARGET

TARRY

TARSHISH

TARSUS

TARTAN

TASK

TASTE

TASTED

TAUGHT

TAUNT

TAX

TAXES

TEACH

TEACHER

TEACHERS

TEACHES

TEACHING

TEAR

TEARS

TEETH

TEKOA

TELL

TEMAN

TEMPERATE

TEMPEST

TEMPLE

TEMPLES

TEMPORARY

TEMPT

TEMPTATION

TEMPTED

TEMPTER

TENDER

TENDERHEARTED

TENDS

TENT

TENTMAKERS

TENTS

TERAH

TERRESTRIAL

TERRIBLE

TERRIFIED

TERRIFIES

TERRIFY

TERRIFYING

TERROR

TERRORS

TERTULLUS

TEST

TESTAMENT

TESTATOR

TESTED

TESTIFIED

TESTIFIES

TESTIFY

TESTIFYING

TESTIMONIES

TESTIMONY

TESTING

TESTS

THADDAEUS

THANK

THANKFUL

THANKFULNESS

THANKS

THANKSGIVING

THEATER

THEOPHILUS

THESSALONICA

THIEF

THIEVES

THIGH

THINGS

THINK

THINKS

THIRST

THIRSTS

THIRSTY

THISTLES

THOMAS

THORN

THORNBUSHES

THORNS

THOUGHT

THOUGHTS

THOUSAND

THREAT

THREATEN

THREATENING

THREATS

THREE

THRESH

THRESHING

THROAT

THRONE

THRONES

THRONG

THROW

THROWN

THRUST

THUNDER

THUNDERED

THUNDERINGS

THUNDERS

THYATIRA

TIBERIAS

TIDINGS

TIGLATH-PILESER

TILL

TILLER

TILLS

TIME

TIMES

TIMON

TIMOTHY

TIRZAH

TITHE

TITHES

TITHING

TITLE

TITTLE

TITUS

TOBIAH

TODAY

TOIL

TOILED

TOLD

TOLERABLE

TOMB

TOMBS

TOMORROW

TONGUE

TONGUES

TOOTH

TOPHET

See HINNOM, VALLEY OF THE SON OF

TORCH

TORCHES

TORMENT

TORMENTED

TORMENTS

TORN

TORTURED

TOSSED

TOTTER

TOUCH

TOUCHED

TOUCHES

TOWER

TRACKED

TRADERS

TRADITION

TRADITIONS

TRAIN

TRAINED

TRAINING

TRAINS

TRAITOR

TRAITORS

TRAMPLE

TRAMPLED

TRANCE

TRANSFIGURED

TRANSFORMED

TRANSGRESS

TRANSGRESSED

TRANSGRESSES

TRANSGRESSION

TRANSGRESSIONS

TRANSGRESSOR

TRANSGRESSORS

TRAP

TRAPS

TRAVEL

TRAVELER

TREACHEROUS

TREACHEROUSLY

TREAD

TREADS

TREASURE

TREASURED

TREASURER

TREASURES

TREATY

TREE

TREES

TREMBLE

TREMBLED

TREMBLES

TREMBLING

TRENCH

TRESPASSES

TRIAL

TRIBE

TRIBES

TRIBULATION

TRIBULATIONS

TRIED

TRIMMED

TRIUMPH

TRIUMPHED

TROAS

TRODDEN

TROUBLE

TROUBLED

TROUBLES

TROUBLING

TRUE

TRUMPET

TRUST

TRUSTED

TRUSTS

TRUTH

TRY

TUBAL

TUBAL-CAIN

TUMULT

TUNIC

TUNICS

TURBAN

TURN

TURNED

TURNING

TURNS

TURTLEDOVE

TUTOR

TWIST

TWO

TYCHICUS

TYPE

U

ULAI

UNAFRAID

UNBELIEF

UNBELIEVERS

UNBELIEVING

UNCIRCUMCISED

UNCLEAN

UNCLEANNESS

UNCLEANNESSES

UNCLOTHED

UNCOVER

UNCOVERS

UNDEFILED

UNDERMINE

UNDERSTAND

UNDERSTANDING

UNDERSTANDS

UNDERSTOOD

UNDESIRABLE

UNDIGNIFIED

UNDISCERNING

UNDONE

UNEDUCATED

UNFAITHFUL

UNFAITHFULLY

UNFORGIVING

UNFORMED

UNFRUITFUL

UNGODLINESS

UNGODLY

UNHOLY

UNINFORMED

UNINTENTIONALLY

UNITE

UNITY

UNJUST

UNJUSTLY

UNKNOWN

UNLEAVENED

UNLOVING

UNMERCIFUL

UNPREPARED

UNPRESENTABLE

UNPROFITABLE

UNPROFITABLENESS

UNPUNISHED

UNQUENCHABLE

UNRESTRAINED

UNRIGHTEOUS

UNRIGHTEOUSNESS

UNRULY

UNSEARCHABLE

UNSKILLED

UNSPOTTED

UNSTABLE

UNSTOPPED

UNTAUGHT

UNTRUSTWORTHY

UNWASHED

UNWISE

UNWORTHY

UPHOLD

UPHOLDING

UPHOLDS

UPPER

UPRIGHT

UPRIGHTNESS

UPROOT

UR OF THE CHALDEANS

URIAH

URIJAH

URIM

US

USE

USELESS

USES

USING

USURY

UTTER

UTTERANCE

UTTERED

UTTERMOST

UTTERS

UZZAH

UZZIAH

V

VAGABOND

VAIN

VALIANT

VALIANTLY

VALLEY

VALOR

VALUE

VALUED

VANISH

VANISHED

VANITY

VAPOR

VARIATION

VASHTI

VEGETABLES

VEHEMENT

VEIL

VENGEANCE

VENOM

VESSEL

VESSELS

VEXED

VICE

VICTIM

VICTORY

VIEW

VIGILANT

VIGOR

VILE

VINDICATED

VINDICATION

VINE

VINEDRESSER

VINEGAR

VINES

VINEYARD

VIOLENCE

VIOLENT

VIPER

VIPERS

VIRGIN

VIRGINS

VIRTUE

VIRTUOUS

VISAGE

VISIBLE

VISION

VISIONS

VISIT

VISITATION

VISITED

VISITING

VISITOR

VITALITY

VOICE

VOICES

VOID

VOLUME

VOLUNTEERS

VOMIT

VOW

VOWS

W

WAGE

WAGES

WAIL

WAILING

WAIT

WAITED

WAITING

WAITS

WAKE

WALK

WALKED

WALKING

WALKS

WALL

WALLS

WANDER

WANDERED

WANDERERS

WANDERING

WANDERS

WANT

WANTING

WANTON

WAR

WARFARE

WARM

WARMED

WARMING

WARMS

WARN

WARNED

WARNING

WARPED

WARRING

WARRIOR

WARS

WASH

WASHED

WASHING

WASHINGS

WASTE

WASTED

WASTELAND

WASTING

WATCH

WATCHED

WATCHES

WATCHFUL

WATCHING

WATCHMAN

WATCHMEN

WATER

WATERED

WATERS

WAVE

WAVER

WAVERING

WAVES

WAX

WAY

WAYS

WEAK

WEAKENED

WEAKENS

WEAKER

WEAKNESS

WEAKNESSES

WEALTH

WEALTHY

WEANED

WEAPON

WEAPONS

WEAR

WEARIED

WEARINESS

WEARISOME

WEARY

WEATHER

WEDDING

WEEK

WEEKS

WEEP

WEEPING

WEIGH

WEIGHED

WEIGHS

WEIGHT

WEIGHTIER

WELFARE

WELL

WELL-BEING

WELLS

WENT

WEPT

WET

WHEAT

WHEEL

WHEELS

WHERE

WHIP

WHIRLWIND

WHISPER

WHISPERER

WHISPERERS

WHISPERINGS

WHITE

WHOLE

WHOLESOME

WHOLLY

WICKED

WICKEDLY

WICKEDNESS

WIDE

WIDOW

WIDOW’S

WIDOWS

WIFE

WILD

WILDERNESS

WILES

WILL

WILLFULLY

WILLING

WILLINGLY

WILLOWS

WILLS

WIN

WIND

WINDOWS

WINDS

WINDSTORM

WINE

WINEBIBBERS

WINEPRESS

WINESKIN

WINESKINS

WING

WINGS

WINNOW

WINS

WINTER

WIPE

WISDOM

WISE

WISELY

WISER

WISH

WISHED

WITCHCRAFT

WITHDRAW

WITHER

WITHERS

WITHHELD

WITHHOLD

WITHOUT

WITHSTAND

WITHSTOOD

WITNESS

WITNESSED

WITNESSES

WIVES

WIZARDS

WOLF

WOLVES

WOMAN

WOMB

WOMEN

WONDER

WONDERFUL

WONDERFULLY

WONDERS

WONDROUS

WONDROUSLY

WOOD

WOODCUTTERS

WOOL

WORD

WORDS

WORK

WORKED

WORKER

WORKERS

WORKING

WORKMANSHIP

WORKS

WORLD

WORLDS

WORM

WORMS

WORMWOOD

WORRY

WORRYING

WORSE

WORSHIP

WORSHIPED

WORSHIPER

WORTH

WORTHLESS

WORTHLESSNESS

WORTHY

WOUND

WOUNDED

WOUNDING

WOUNDS

WRANGLINGS

WRATH

WRATHFUL

WRESTLE

WRETCHED

WRETCHEDNESS

WRINKLE

WRITE

WRITING

WRITINGS

WRITTEN

WRONG

WRONGED

WRONGS

WROTE

WROUGHT

Y

YEAR

YEARS

YES

YESTERDAY

YOKE

YOKED

YOUNG

YOUNGER

YOURS

YOUTH

YOUTHFUL

Z

ZACCHAEUS

ZACHARIAS

ZADOK

ZAREPHATH

ZEAL

ZEALOUS

ZEBEDEE

ZEBULUN

ZECHARIAH

ZEDEKIAH

ZELOPHEHAD

ZEPHANIAH

ZERUBBABEL

ZIBA

ZIKLAG

ZILPAH

ZIMRI

ZIN

ZION

ZIPPORAH

ZOAR

ZOPHAR

AARON

Ancestry and family of, Ex 6:16–20, 23

Helper and prophet to Moses, Ex 4:13–31; 7:1, 2

Appears before Pharaoh, Ex 5:1–4

Performs miracles, Ex 7:9, 10, 19, 20

Supports Moses’ hands, Ex 17:10–12

Ascends Mt. Sinai; sees God’s glory, Ex 19:24; 24:1, 9, 10

Judges Israel in Moses’ absence, Ex 24:14

Chosen by God as priest, Ex 28:1

Consecrated, Ex 29; Lev 8

Duties prescribed, Ex 30:7–10

Tolerates Israel’s idolatry, Ex 32

Priestly ministry begins, Lev 9

Sons offer profane fire; Aaron’s humble response, Lev 10

Conspires against Moses, Num 12:1–16

Rebelled against by Korah, Num 16

Intercedes to stop plague, Num 16:45–48

Rod buds to confirm his authority, Num 17:1–10

With Moses, fails at Meribah, Num 20:1–13

Dies; son succeeds him as priest, Num 20:23–29

His priesthood compared:

with Melchizedek’s, Heb 7:11–19

with Christ’s, Heb 9:6–15, 23–28

ABADDON

Angel of the bottomless pit, Rev 9:11

ABASED

I know how to be a Phil 4:12

ABBA

And He said, “A Mark 14:36

by whom we cry out, “A Rom 8:15

crying out, “A Gal 4:6

ABED-NEGO

Name given to Azariah, a Hebrew captive, Dan 1:7

Appointed by Nebuchadnezzar, Dan 2:49

Refuses to serve idols; cast into furnace but delivered, Dan 3:12–30

ABEL

Adam’s second son, Gen 4:2

His offering accepted, Gen 4:4

Murdered by Cain, Gen 4:8

His sacrifice offered by faith, Heb 11:4

ABHOR

My soul shall not a Lev 26:11

Therefore I a myself Job 42:6

nations will a him Prov 24:24

a the pride of Jacob Amos 6:8

A what is evil Rom 12:9

ABHORRED

a His own inheritance Ps 106:40

he who is a by the Prov 22:14

and their soul also a Zech 11:8

ABHORRENCE

They shall be an a Is 66:24

ABHORRENT

you have made us a Ex 5:21

ABIATHAR

A priest who escapes Saul at Nob, 1 Sam 22:20–23

Becomes high priest under David, 1 Sam 23:6, 9–12

Remains faithful to David, 2 Sam 15:24–29

Informs David about Ahithophel, 2 Sam 15:34–36

Supports Adonijah’s usurpation, 1 Kin 1:7, 9, 25

Deposed by Solomon, 1 Kin 2:26, 27, 35

ABIDE

nor a in its paths Job 24:13

LORD, who may a Ps 15:1

He shall a before God Ps 61:7

the Most High shall a Ps 91:1

“If you a in My word John 8:31

And a slave does not a John 8:35

Helper, that He may a John 14:16

A in Me and I in you John 15:4

If you a in Me John 15:7

a in My love John 15:9

And now a faith 1 Cor 13:13

does the love of God a 1 John 3:17

by this we know that we a 1 John 4:13

ABIDES

even He who a from of old Ps 55:19

He who a in Me John 15:5

lives and a forever 1 Pet 1:23

will of God a forever 1 John 2:17

ABIDING

not have His word a John 5:38

has eternal life a 1 John 3:15

ABIGAIL

Wise wife of foolish Nabal, 1 Sam 25:3

Appeases David and becomes his wife, 1 Sam 25:14–42

Mother of Chileab, 2 Sam 3:3

ABIHU

Second son of Aaron, Ex 6:23

Offers profane fire and dies, Lev 10:1–7

ABIJAH

Samuel’s second son; follows corrupt ways, 1 Sam 8:2, 3

———Descendant of Aaron; head of an office of priests, 1 Chr 24:3, 10

Zechariah belongs to division of, Luke 1:5

———Son of Jeroboam I, 1 Kin 14:1–18

———Another name for King Abijam, 2 Chr 11:20

ABIJAM (or Abijah)

King of Judah, 1 Kin 14:31

Follows the sins of his father, 1 Kin 15:1–7

Defeats Jeroboam and takes cities, 2 Chr 13:13–20

ABILITY

who had a to serve Dan 1:4

according to his own a Matt 25:15

and beyond their a 2 Cor 8:3

a which God supplies 1 Pet 4:11

ABIMELECH

King of Gerar; takes Sarah in ignorance, Gen 20:1–18

Makes treaty with Abraham, Gen 21:22–34

———A second king of Gerar; sends Isaac away, Gen 26:1–16

Makes treaty with Isaac, Gen 26:17–33

———Gideon’s son by a concubine, Judg 8:31

Conspires to become king, Judg 9

ABINADAB

A man of Kirjath Jearim in whose house the ark was kept, 1 Sam 7:1, 2

———The second of Jesse’s eight sons, 1 Sam 16:8

Serves in Saul’s army, 1 Sam 17:13

———A son of Saul slain at Mt. Gilboa, 1 Sam 31:1–8

Bones of, buried by men of Jabesh, 1 Chr 10:1–12

ABIRAM

Reubenite who conspired against Moses, Num 16:1–50

ABISHAG

A Shunammite employed as David’s nurse, 1 Kin 1:1–4, 15

Witnessed David’s choice of Solomon as successor, 1 Kin 1:15–31

Adonijah slain for desiring to marry her, 1 Kin 2:13–25

ABISHAI

David’s nephew; joins Joab in blood revenge against Abner, 2 Sam 2:18–24

Loyal to David during Absalom’s and Sheba’s rebellion, 2 Sam 16:9–12; 20:1–6, 10

Rebuked by David, 2 Sam 16:9–12; 19:21–23

His exploits, 2 Sam 21:16, 17; 23:18; 1 Chr 18:12, 13

ABLE

you are a to number Gen 15:5

shall give as he is a Deut 16:17

For who is a to judge 1 Kin 3:9

“The LORD is a 2 Chr 25:9

Who then is a to stand Job 41:10

God whom we serve is a Dan 3:17

God is a to raise up Matt 3:9

believe that I am a Matt 9:28

fear Him who is a Matt 10:28

Are you a to drink the Matt 20:22

beyond what you are a 1 Cor 10:13

And God is a to make 2 Cor 9:8

may be a to comprehend Eph 3:18

persuaded that He is a 2 Tim 1:12

learning and never a 2 Tim 3:7

being tempted, He is a Heb 2:18

that God was a to Heb 11:19

to Him who is a Jude 24

has come, and who is a Rev 6:17

ABNER

Saul’s cousin; commander of his army, 1 Sam 14:50, 51

Rebuked by David, 1 Sam 26:5, 14–16

Supports Ishbosheth; defeated by David’s men; kills Asahel, 2 Sam 2:8–32

Makes covenant with David, 2 Sam 3:6–21

Killed by Joab; mourned by David, 2 Sam 3:22–39

ABODE

but left their own a Jude 6

ABOLISHED

your works may be a Ezek 6:6

having a in His flesh Eph 2:15

Christ, who has a 2 Tim 1:10

ABOMINABLE

not make yourselves a Lev 11:43

They have done a Ps 14:1

your grave like an a Is 14:19

Oh, do not do this a Jer 44:4

they deny Him, being a Titus 1:16

and a idolatries 1 Pet 4:3

unbelieving, a Rev 21:8

ABOMINATION

every shepherd is an a Gen 46:34

If we sacrifice the a Ex 8:26

You have made me an a Ps 88:8

yes, seven are an a Prov 6:16

wickedness is an a Prov 8:7

Dishonest scales are an a Prov 11:1

the scoffer is an a Prov 24:9

prayer is an a Prov 28:9

An unjust man is an a Prov 29:27

incense is an a Is 1:13

and place there the a Dan 11:31

the a of desolation Dan 12:11

the ‘a of desolation,’Matt 24:15

among men is an a Luke 16:15

ABOMINATIONS

to follow the a Deut 18:9

delights in their a Is 66:3

will put away your a Jer 4:1

your harlotry, your a Jer 13:27

will see greater a Ezek 8:6

a which they commit Ezek 8:17

you, throw away the a Ezek 20:7

show her all her a Ezek 22:2

a golden cup full of a Rev 17:4

of the a of the earth Rev 17:5

ABOUND

lawlessness will a Matt 24:12

the offense might a Rom 5:20

sin that grace may a Rom 6:1

thanksgiving to a 2 Cor 4:15

to make all grace a 2 Cor 9:8

and I know how to a Phil 4:12

that you should a 1 Thess 4:1

things are yours and a 2 Pet 1:8

ABOUNDED

But where sin a Rom 5:20

ABOUNDING

and a in mercy Ps 103:8

immovable, always a 1 Cor 15:58

ABOVE

that is in heaven a Ex 20:4

“He sent from a 2 Sam 22:17

A it stood seraphim Is 6:2

nor a servant a his master Matt 10:24

He who comes from a John 3:31

I am from a John 8:23

been given you from a John 19:11

who is a all Eph 4:6

the name which is a Phil 2:9

things which are a Col 3:1

perfect gift is from a James 1:17

ABRAHAM

Ancestry and family, Gen 11:26–31

Receives God’s call; enters Canaan, Gen 12:1–6

Promised Canaan by God; pitched tent near Bethel, Gen 12:7, 8

Deceives Egyptians concerning Sarai, Gen 12:11–20

Separates from Lot; inherits Canaan, Gen 13

Rescues Lot from captivity, Gen 14:11–16

Gives a tithe to Melchizedek; refuses spoil, Gen 14:18–24

Covenant renewed; promised a son, Gen 15

Takes Hagar as concubine; Ishmael born, Gen 16

Name changed from Abram; circumcision commanded, Gen 17

Entertains Lord and angels, Gen 18:1–15

Intercedes for Sodom, Gen 18:16–33

Deceives Abimelech concerning Sarah, Gen 20

Birth of Isaac, Gen 21:1–7

Sends Hagar and Ishmael away, Gen 21:9–14

Offers Isaac in obedience to God, Gen 22:1–19

Finds wife for Isaac, Gen 24

Marries Keturah; fathers other children; dies, Gen 25:1–10

Friend of God, 2 Chr 20:7

Justified by faith, Rom 4:1–12

Father of true believers, Rom 4:11–25

In the line of faith, Heb 11:8–10

Eternal home of, in heaven, Luke 16:19–25

ABRAM

See ABRAHAM

ABSALOM

Son of David, 2 Sam 3:3

Kills Amnon for raping Tamar; flees from David, 2 Sam 13:20–39

Returns through Joab’s intrigue; reconciled to David, 2 Sam 14

Attempts to usurp throne, 2 Sam 15:1–18:8

Caught and killed by Joab, 2 Sam 18:9–18

Mourned by David, 2 Sam 18:19–19:8

ABSENT

For I indeed, as a 1 Cor 5:3

in the body we are a 2 Cor 5:6

ABSTAIN

we write to them to a Acts 15:20

A from every form 1 Thess 5:22

and commanding to a 1 Tim 4:3

a from fleshly lusts 1 Pet 2:11

ABUNDANCE

is the sound of a 1 Kin 18:41

workmen with you in a 1 Chr 22:15

and a of peace Ps 72:7

nor he who loves a Eccl 5:10

delight itself in a Is 55:2

For out of the a Matt 12:34

put in out of their a Mark 12:44

not consist in the a Luke 12:15

of affliction the a 2 Cor 8:2

above measure by the a 2 Cor 12:7

rich through the a Rev 18:3

ABUNDANT

Longsuffering and a Ps 86:15

slow to anger and a Jon 4:2

in labors more a 2 Cor 11:23

Lord was exceedingly a 1 Tim 1:14

a mercy has begotten 1 Pet 1:3

ABUNDANTLY

a satisfied with the Ps 36:8

may have it more a John 10:10

to do exceedingly a Eph 3:20

to show more a to the Heb 6:17

ACACIA GROVE

Spies sent from, Josh 2:1

Israel’s last camp before crossing the Jordan, Josh 3:1

ACCEPT

For I will a him Job 42:8

a your burnt sacrifice Ps 20:3

offering, I will not a Jer 14:12

Should I a this from Mal 1:13

ACCEPTABLE

sought to find a Eccl 12:10

a time I have heard Is 49:8

proclaim the a year Is 61:2

proclaim the a year Luke 4:19

is that good and a Rom 12:2

finding out what is a Eph 5:10

For this is good and a 1 Tim 2:3

spiritual sacrifices a 1 Pet 2:5

ACCEPTABLY

we may serve God a Heb 12:28

ACCEPTED

Behold, now is the a 2 Cor 6:2

by which He made us a Eph 1:6

ACCESS

we have a by faith Rom 5:2

we have boldness and a Eph 3:12

ACCOMPLISHED

today the LORD has a 1 Sam 11:13

A desire a is sweet to Prov 13:19

must still be a Luke 22:37

all things were now a John 19:28

ACCORD

and Israel with one a Josh 9:2

serve Him with one a Zeph 3:9

continued with one a Acts 1:14

daily with one a Acts 2:46

what a has Christ with 2 Cor 6:15

love, being of one a Phil 2:2

ACCOUNT

they will give a Matt 12:36

The former a I made Acts 1:1

each of us shall give a Rom 14:12

put that on my a Philem 18

those who must give a Heb 13:17

ACCOUNTED

and He a it to him Gen 15:6

And that was a to him Ps 106:31

his faith is a Rom 4:5

a as sheep for the Rom 8:36

and it was a to him Gal 3:6

and it was a to him James 2:23

ACCURSED

he who is hanged is a Deut 21:23

regarding the a things Josh 7:1

years old shall be a Is 65:20

not know the law is a John 7:49

that I myself were a Rom 9:3

calls Jesus a, and no one 1 Cor 12:3

let him be a Gal 1:8

ACCUSATION

they wrote an a against Ezra 4:6

over His head the a Matt 27:37

they might find an a Luke 6:7

Do not receive an a 1 Tim 5:19

not bring a reviling a 2 Pet 2:11

ACCUSE

anyone or a falsely Luke 3:14

they began to a Him Luke 23:2

think that I shall a John 5:45

ACCUSED

forward and a the Jews Dan 3:8

while He was being a Matt 27:12

ACCUSER

a of our brethren Rev 12:10

ACCUSING

their thoughts a or else Rom 2:15

ACHAIA

Visited by Paul, Acts 18:1, 12

Apollos preaches in, Acts 18:24–28

Gospel proclaimed throughout, 1 Thess 1:7, 8

ACHAN (or Achar)

Sin of, caused Israel’s defeat, Josh 7:1–15

Stoned to death, Josh 7:16–25

Sin of, recalled, Josh 22:20

Also called Achar, 1 Chr 2:7

ACHISH

A king of Gath, 1 Sam 21:10–15

David seeks refuge with, 1 Sam 27:1–12

Forced by Philistine lords to expel David, 1 Sam 29:1–11

Receives Shimei’s servants, 1 Kin 2:39, 40

ACHOR, VALLEY OF

Site of Achan’s stoning, Josh 7:24–26

On Judah’s boundary, Josh 15:7

Promises concerning, Is 65:10

ACHSAH

A daughter of Caleb, 1 Chr 2:49

Given to Othniel, Josh 15:16–19

Given springs of water, Judg 1:12–15

ACKNOWLEDGE

did he a his brothers Deut 33:9

a my transgressions Ps 51:3

in all your ways a Prov 3:6

and Israel does not a Is 63:16

a your iniquity Jer 3:13

let him a that the things 1 Cor 14:37

ACKNOWLEDGED

of Israel, and God a them Ex 2:25

a my sin to You Ps 32:5

ACKNOWLEDGES

there is no one who a Ps 142:4

he who a the Son has 1 John 2:23

ACQUAINT

a yourself with Him Job 22:21

ACQUAINTANCES

All my a watched for Jer 20:10

But all His a Luke 23:49

ACQUAINTED

and are a with all my ways Ps 139:3

a Man of sorrows and a Is 53:3

ACQUIT

at all a the wicked Nah 1:3

ACT

seen every great a Deut 11:7

is time for You to a Ps 119:126

His a, His unusual a Is 28:21

in the very a John 8:4

ACTIONS

by Him a are weighed 1 Sam 2:3

ACTS

LORD, the righteous a Judg 5:11

His a to the children Ps 103:7

declare Your mighty a Ps 145:4

of Your awesome a Ps 145:6

ADAM

Creation of, Gen 1:26, 27; 2:7

Given dominion over the earth, Gen 1:28–30

Given a wife, Gen 2:18–25

Temptation, fall, and exile from Eden, Gen 3

Children of, Gen 4:1, 2; 5:3, 4

Transgression results in sin and death, Rom 5:12–14

———Last or second Adam, an appellation of Christ, Rom 5:14, 15; 1 Cor 15:20–24, 45–48

ADD

You shall not a Deut 4:2

Do not a to His words Prov 30:6

ADDED

things shall be a Matt 6:33

And the Lord a to the Acts 2:47

many people were a Acts 11:24

It was a because of Gal 3:19

ADMINISTERS

a justice for the Deut 10:18

ADMONISH

also to a one another Rom 15:14

a him as a brother 2 Thess 3:15

ADMONISHED

further, my son, be a Eccl 12:12

Angel of the LORD a Zech 3:6

ADMONISHING

a one another in Col 3:16

ADMONITION

were written for our a 1 Cor 10:11

in the training and a Eph 6:4

ADONIJAH

David’s fourth son, 2 Sam 3:2, 4

Attempts to usurp throne, 1 Kin 1:5–53

Desires Abishag as wife, 1 Kin 2:13–18

Executed by Solomon, 1 Kin 2:19–25

ADONIRAM (or Adoram)

Official under David, Solomon, and Rehoboam, 2 Sam 20:24; 1 Kin 5:14; 12:18

Stoned by angry Israelites, 1 Kin 12:18

Called Hadoram, 2 Chr 10:18

ADOPTION

the Spirit of a Rom 8:15

waiting for the a Rom 8:23

to whom pertain the a Rom 9:4

we might receive the a Gal 4:5

a as sons by Jesus Eph 1:5

ADORN

a the monuments Matt 23:29

also, that the women a 1 Tim 2:9

ADORNED

By His Spirit He a Job 26:13

You shall again be a Jer 31:4

temple, how it was a Luke 21:5

also a themselves 1 Pet 3:5

prepared as a bride a Rev 21:2

ADRIFT

A among the dead Ps 88:5

ADULTERER

the a and the adulteress Lev 20:10

The eye of the a Job 24:15

ADULTERERS

the land is full of a Jer 23:10

nor idolaters, nor a 1 Cor 6:9

a God will judge Heb 13:4

A and adulteresses James 4:4

ADULTERIES

I have seen your a Jer 13:27

her sight, and her a Hos 2:2

evil thoughts, a Mark 7:21

ADULTEROUS

evil and a generation Matt 12:39

ADULTERY

You shall not commit a Ex 20:14

Whoever commits a Prov 6:32

Israel had committed a Jer 3:8

already committed a Matt 5:28

is divorced commits a Matt 5:32

another commits a Mark 10:11

a woman caught in a John 8:3

those who commit a Rev 2:22

ADVANTAGE

a will it be to You Job 35:3

man has no a over Eccl 3:19

a that I go away John 16:7

What a then has the Rom 3:1

Satan should take a 2 Cor 2:11

no one should take a 1 Thess 4:6

people to gain a Jude 16

ADVERSARIES

The a of the LORD 1 Sam 2:10

rid Myself of My a Is 1:24

a will not be able Luke 21:15

and there are many a 1 Cor 16:9

terrified by your a Phil 1:28

will devour the a Heb 10:27

ADVERSARY

in the way as an a Num 22:22

battle he become our a 1 Sam 29:4

how long will the a Ps 74:10

a has spread his hand Lam 1:10

Agree with your a Matt 5:25

justice for me from my a Luke 18:3

opportunity to the a 1 Tim 5:14

your a the devil walks 1 Pet 5:8

ADVERSITIES

you from all your a 1 Sam 10:19

known my soul in a Ps 31:7

ADVERSITY

them with every a 2 Chr 15:6

I shall never be in a Ps 10:6

from the days of a Ps 94:13

brother is born for a Prov 17:17

faint in the day of a Prov 24:10

the day of a consider Eccl 7:14

you the bread of a Is 30:20

ADVICE

And blessed is your a 1 Sam 25:33

in this I give my a 2 Cor 8:10

ADVOCATE

we have an A with the 1 John 2:1

AFAR

and worship from a Ex 24:1

sons shall come from a Is 60:4

and not a God a Jer 23:23

and saw Abraham a Luke 16:23

to all who are a Acts 2:39

to you who were a Eph 2:17

but having seen them a Heb 11:13

AFFAIRS

he will guide his a Ps 112:5

I may hear of your a Phil 1:27

himself with the a 2 Tim 2:4

AFFECTION

to his wife the a 1 Cor 7:3

for you all with the a Phil 1:8

if any a and mercy Phil 2:1

AFFECTIONATE

Be kindly a to one Rom 12:10

AFFIRM

you to a constantly Titus 3:8

AFFLICT

a them with their Ex 1:11

oath to a her soul Num 30:13

may be bound to a you Judg 16:6

a the descendants 1 Kin 11:39

will hear, and a them Ps 55:19

a Your heritage Ps 94:5

a man to a his soul Is 58:5

to destroy, and to a Jer 31:28

For He does not a Lam 3:33

deal with all who a Zeph 3:19

AFFLICTED

“Why have You a Num 11:11

and the Almighty has a Ruth 1:21

To him who is a Job 6:14

hears the cry of the a Job 34:28

You a the peoples Ps 44:2

Before I was a Ps 119:67

I am a very much Ps 119:107

Many a time they have a Ps 129:1

the cause of the a Ps 140:12

days of the a are evil Prov 15:15

Smitten by God, and a Is 53:4

oppressed and He was a Is 53:7

“O you a one Is 54:11

Why have we a our Is 58:3

and satisfy the a Is 58:10

her virgins are a Lam 1:4

she has relieved the a 1 Tim 5:10

being destitute, a Heb 11:37

AFFLICTING

A the just and taking Amos 5:12

AFFLICTION

in the land of my a Gen 41:52

the bread of a Deut 16:3

indeed look on the a 1 Sam 1:11

LORD saw that the a 2 Kin 14:26

a take hold of me Job 30:16

days of a confront me Job 30:27

held in the cords of a Job 36:8

of death, bound in a Ps 107:10

is my comfort in my a Ps 119:50

and it is an evil a Eccl 6:2

a He was afflicted Is 63:9

refuge in the day of a Jer 16:19

“O LORD, behold my a Lam 1:9

not grieved for the a Amos 6:6

For our light a 2 Cor 4:17

supposing to add a Phil 1:16

the word in much a 1 Thess 1:6

AFRAID

garden, and I was a Gen 3:10

saying, “Do not be a Gen 15:1

his face, for he was a Ex 3:6

none will make you a Lev 26:6

of whom you are a Deut 7:19

I will not be a Ps 3:6

ungodliness made me a Ps 18:4

Do not be a when one Ps 49:16

Whenever I am a Ps 56:3

farthest parts are a Ps 65:8

nor be a of their threats Is 8:12

no one will make them a Is 17:2

that you should be a Is 51:12

dream which made me a Dan 4:5

do not be a Matt 14:27

if you do evil, be a Rom 13:4

do good and are not a 1 Pet 3:6

AFTERWARD

A he will let you go Ex 11:1

a we will speak Job 18:2

a receive me to glory Ps 73:24

you shall follow Me a John 13:36

the firstfruits, a 1 Cor 15:23

AGAG

A king of Amalek in Balaam’s prophecy, Num 24:7

———Amalekite king spared by Saul, but slain by Samuel, 1 Sam 15:8, 9, 20–24, 32, 33

AGAIN

day He will rise a Matt 20:19

‘You must be born a John 3:7

to renew them a Heb 6:6

having been born a 1 Pet 1:23

AGAINST

his hand shall be a Gen 16:12

I will set My face a Lev 20:3

come to ‘set a man a Matt 10:35

or house divided a Matt 12:25

not with Me is a Me Matt 12:30

blasphemy a the Spirit Matt 12:31

For nation will rise a Matt 24:7

out, as a a robber Matt 26:55

I have sinned a Luke 15:18

lifted up his heel a John 13:18

LORD and a His Christ Acts 4:26

to kick a the goads Acts 9:5

all men everywhere a Acts 21:28

let us not fight a Acts 23:9

a the promises of God Gal 3:21

we do not wrestle a Eph 6:12

I have a few things a Rev 2:20

AGE

well advanced in a Gen 18:11

Israel were dim with a Gen 48:10

the flower of their a 1 Sam 2:33

the grave at a full a Job 5:26

a is as nothing Ps 39:5

and in the a to come Mark 10:30

“The sons of this a Luke 20:34

He is of a John 9:21

who are of full a Heb 5:14

the powers of the a Heb 6:5

AGED

Wisdom is with a Job 12:12

a one as Paul, the a Philem 9

AGES

ordained before the a 1 Cor 2:7

in other a was not Eph 3:5

at the end of the a Heb 9:26

AGONY

And being in a Luke 22:44

AGREE

A with your adversary Matt 5:25

that if two of you a Matt 18:19

testimonies did not a Mark 14:56

and these three a 1 John 5:8

AGREED

unless they are a Amos 3:3

they were glad, and a Luke 22:5

AGREEMENT

with Sheol we are in a Is 28:15

the North to make an a Dan 11:6

what a has the temple 2 Cor 6:16

AHAB

A wicked king of Israel, 1 Kin 16:29

Marries Jezebel; promotes Baal worship, 1 Kin 16:31–33; 18:17–46

Denounced by Elijah, 1 Kin 17:1

Wars against Ben-Hadad, 1 Kin 20:1–43

Covets Naboth’s vineyard, 1 Kin 21:1–16

Death predicted; repentance delays judgment, 1 Kin 21:17–29

Goes to war in spite of Micaiah’s warning; killed in battle, 1 Kin. 22:1–37

Prophecy concerning, fulfilled, 1 Kin 22:38

———Lying prophet, Jer 29:21–23

AHASUERUS

The father of Darius the Mede, Dan 9:1

———Persian king, probably Xerxes I, 486–465 B.C., Ezra 4:6; Esth 1:1

Makes Esther queen, Esth 2:16, 17

Orders Jews annihilated, by Haman’s advice, Esth 3:8–15

Reverses decree at Esther’s request, Esth 7; 8

Exalts Mordecai, Esth 10:1–3

AHAZ

King of Judah; pursues idolatry; submits to Assyrian rule; desecrates the temple, 2 Kin 16

Defeated by Syria and Israel, 2 Chr 28:5–15

Comforted by Isaiah; refuses to ask a sign, Is 7:1–17

AHAZIAH

King of Israel; son of Ahab and Jezebel; worships Baal, 1 Kin 22:51–53

Falls through lattice; calls on Baal-Zebub; dies according to Elijah’s word, 2 Kin 1:2–18

———King of Judah; Ahab’s son-in-law; reigns wickedly, 2 Kin 8:25–29; 2 Chr 22:1–6

Killed by Jehu, 2 Kin 9:27–29; 2 Chr 22:7–9

AHIJAH

A prophet of Shiloh who foretells division of Solomon’s kingdom, 1 Kin 11:29–39

Foretells elimination of Jeroboam’s line, 1 Kin 14:1–18

A writer of prophecy, 2 Chr 9:29

AHIKAM

Sent in Josiah’s mission to Huldah, 2 Kin 22:12–14

Protects Jeremiah, Jer 26:24

The father of Gedaliah, governor under Nebuchadnezzar, 2 Kin 25:22; Jer 39:14

AHIMAAZ

A son of Zadok the high priest, 1 Chr 6:8, 9

Warns David of Absalom’s plans, 2 Sam 15:27, 36

First to tell David of Absalom’s defeat, 2 Sam 18:19–30

AHIMELECH

High priest in Saul’s reign; helps David, 1 Sam 21:1–9

Betrayed and killed by Doeg; son Abiathar escapes, 1 Sam 22:9–20

David writes concerning, Ps 52

AHINOAM

Wife of David, 1 Sam 25:43; 27:3; 30:5, 18

Mother of Amnon, 2 Sam 3:2

AHITHOPHEL

David’s counselor, 2 Sam 15:12

Joins Absalom’s insurrection; counsels him, 2 Sam 15:31; 16:20–23

His counsel rejected; commits suicide, 2 Sam 17:1–23

AI

Israel defeated at, Josh 7:2–5

Israel destroys completely, Josh 8:1–28

AIDE

the king’s personal a Acts 12:20

AIJALON

Amorites not driven from, Judg 1:35

Miracle there, Josh 10:12, 13

City of refuge, 1 Chr 6:66–69

Fortified by Rehoboam, 2 Chr 11:5, 10

Captured by Philistines, 2 Chr 28:18

AIR

the birds of the a Gen 1:26

of the a have nests Luke 9:58

as one who beats the a 1 Cor 9:26

be speaking into the a 1 Cor 14:9

of the power of the a Eph 2:2

meet the Lord in the a 1 Thess 4:17

his bowl into the a Rev 16:17

AKEL DAMA

Field called “Field of Blood,” Acts 1:19

ALARM

to sound the a against 2 Chr 13:12

A day of trumpet and a Zeph 1:16

ALEXANDER

A member of the high-priestly family, Acts 4:6

———A Jew in Ephesus, Acts 19:33, 34

———An apostate condemned by Paul, 1 Tim 1:19, 20

ALEXANDRIA

Men of, persecute Stephen, Acts 6:9

Paul sails in ship of, Acts 27:6

ALIEN

because you were an a Deut 23:7

I am an a in their Job 19:15

who turn away an a Mal 3:5

ALIENATED

a herself from them Ezek 23:17

darkened, being a Eph 4:18

you, who once were a Col 1:21

ALIENS

For we are a and 1 Chr 29:15

For I have loved a Jer 2:25

A have devoured his Hos 7:9

without Christ, being a Eph 2:12

the armies of the a Heb 11:34

ALIKE

All things come a Eccl 9:2

esteems every day a Rom 14:5

ALIVE

in the ark remained a Gen 7:23

with them went down a Num 16:33

LORD your God are a Deut 4:4

I kill and I make a Deut 32:39

Let them go down a Ps 55:15

he preserves himself a Ezek 18:27

heard that He was a Mark 16:11

son was dead and is a Luke 15:24

presented Himself a Acts 1:3

dead indeed to sin, but a Rom 6:11

I was a once without Rom 7:9

all shall be made a 1 Cor 15:22

trespasses, made us a Eph 2:5

flesh, He has made a Col 2:13

that we who are a 1 Thess 4:15

the flesh but made a 1 Pet 3:18

and behold, I am a Rev 1:18

a name that you are a Rev 3:1

These two were cast a Rev 19:20

ALL

for this is man’s a Eccl 12:13

ALLELUIA

Again they said, “A Rev 19:3

ALLOW

a Your Holy One Ps 16:10

a My faithfulness Ps 89:33

nor do you a those Matt 23:13

a Your Holy One Acts 2:27

who will not a 1 Cor 10:13

ALLOWED

bygone generations a Acts 14:16

ALLURE

behold, I will a Hos 2:14

they a through the lusts 2 Pet 2:18

ALMOND

a blossoms on one Ex 25:33

a tree blossoms Eccl 12:5

ALMOST

for me, my feet had a Ps 73:2

a persuade me to Acts 26:28

a all things are Heb 9:22

ALMS

But rather give a Luke 11:41

you have and give a Luke 12:33

I came to bring a Acts 24:17

ALOES

with myrrh and a Ps 45:8

my bed with myrrh, a Prov 7:17

mixture of myrrh and a John 19:39

ALPHA

I am the A and the Rev 1:8

I am the A and the Rev 22:13

ALTAR

Then Noah built an a Gen 8:20

An a of earth you Ex 20:24

a shall be kept Lev 6:9

it to you upon the a Lev 17:11

offering for the a Num 7:84

called the a Witness Josh 22:34

and tear down the a Judg 6:25

“Go up, erect an a 2 Sam 24:18

cried out against the a 1 Kin 13:2

I will go to the a Ps 43:4

there will be an a Is 19:19

Lord has spurned His a Lam 2:7

you cover the a Mal 2:13

your gift to the a Matt 5:23

swears by the a Matt 23:18

I even found an a Acts 17:23

the offerings of the a 1 Cor 9:13

partakers of the a 1 Cor 10:18

We have an a from Heb 13:10

Isaac his son on the a James 2:21

and stood at the a Rev 8:3

ALTARS

a Hezekiah has taken 2 Kin 18:22

Even Your a, O LORD Ps 84:3

on the horns of your a Jer 17:1

a shall be broken Ezek 6:4

has made many a Hos 8:11

a shall be heaps Hos 12:11

destruction on the a Amos 3:14

and torn down Your a Rom 11:3

ALTERED

of His face was a Luke 9:29

ALWAYS

delight, rejoicing a Prov 8:30

the poor with you a Matt 26:11

Me you do not have a Matt 26:11

lo, I am with you a Matt 28:20

‘Son, you are a Luke 15:31

men a ought to pray Luke 18:1

immovable, a abounding 1 Cor 15:58

Rejoice in the Lord a Phil 4:4

thus we shall a 1 Thess 4:17

a be ready to give a 1 Pet 3:15

AM

to Moses, “I A WHO I A Ex 3:14

First and I a the Last Is 44:6

in My name, I a there Matt 18:20

I a the bread of life John 6:35

I a the light of the John 8:12

I a from above John 8:23

Abraham was, I A John 8:58

I a the door John 10:9

I a the good shepherd John 10:11

I a the resurrection John 11:25

to him, “I a the way John 14:6

of God I a what I a 1 Cor 15:10

AMALEK

Grandson of Esau, Gen 36:11, 12

A chief of Edom, Gen 36:16

First among nations, Num 24:20

AMALEKITES

Destruction predicted, Ex 17:14; Deut 25:17–19

Defeated by Israel, Ex 17:8–13; Judg 7:12–25; 1 Sam 14:47, 48; 27:8, 9; 1 Chr 4:42, 43

Overcome Israel, Num 14:39–45; Judg 3:13

AMASA

Commands Absalom’s rebels, 2 Sam 17:25

Made David’s commander, 2 Sam 19:13

Treacherously killed by Joab, 2 Sam 20:9–12

Death avenged, 1 Kin 2:28–34

AMAZED

trembled and were a Mark 16:8

AMAZIAH

King of Judah; kills his father’s assassinators, 2 Kin 14:1–6; 2 Chr 25:1–4

Hires troops from Israel; is rebuked by a man of God; sends troops home, 2 Chr 25:5–10

Defeats Edomites; worships their gods, 2 Chr 25:11–16

Wars with Israel, 2 Kin 14:8–14; 2 Chr 25:17–24

Killed by conspirators, 2 Chr 25:25–28

AMBASSADOR

but a faithful a Prov 13:17

for which I am an a Eph 6:20

AMBASSADORS

cry outside, the a Is 33:7

we are a for Christ 2 Cor 5:20

AMBITION

Christ from selfish a Phil 1:16

through selfish a Phil 2:3

AMEN

uninformed say “A 1 Cor 14:16

are Yes, and in Him A 2 Cor 1:20

creatures said, “A Rev 5:14

AMEND

A your ways and your Jer 7:3

from his evil way, a Jer 35:15

AMMON

A nation fathered by Lot, Gen 19:36, 38

AMMONITES

Excluded from assembly for hostility to Israel, Deut 23:3–6

Propose cruel treaty; conquered by Saul, 1 Sam 11:1–3, 11

Abuse David’s ambassadors; conquered by his army, 2 Sam 10:1–14

Harass postexilic Jews, Neh 4:3, 7, 8

Defeated by Israel and Judah, Judg 11:4–33; 2 Chr 20:1–25; 27:5, 6

Prophecies concerning, Ps 83:1–18; Jer 25:9–21; Ezek 25:1–7; Amos 1:13–15; Zeph 2:9–11

AMNON

A son of David, 2 Sam 3:2

Rapes his half sister, 2 Sam 13:1–18

Killed by Absalom, 2 Sam 13:19–29

AMON

King of Judah, 2 Kin 21:18, 19

Follows evil, 2 Chr 33:22, 23

Killed by conspiracy, 2 Kin 21:23, 24

———A governor of Samaria, 1 Kin 22:10, 26

AMORITES

Defeated by Joshua, Josh 10:1–43

Not driven out of Canaan, Judg 1:34–36

Put to forced labor under Solomon, 1 Kin 9:20, 21

AMOS

A prophet of Israel, Amos 1:1

Pronounces judgment against nations, Amos 1:1–3, 15

Denounces Israel’s sins, Amos 4:1–7:9

Condemns Amaziah, the priest of Bethel, Amos 7:10–17

Predicts Israel’s downfall, Amos 9:1–10

Foretells great blessings, Amos 9:11–15

AMRAM

Son of Kohath, Num 3:17–19

The father of Aaron, Moses, and Miriam, Ex 6:18–20; 1 Chr 6:3

ANAKIM

A race of giants; very strong, Num 13:28–33; Deut 2:10, 11, 21

Defeated

by Joshua, Josh 10:36–39; 11:21

by Caleb, Josh 14:6–15

ANANIAS

Disciple at Jerusalem; slain for lying to God, Acts 5:1–11

———A Christian disciple at Damascus, Acts 9:10–19; 22:12–16

———A Jewish high priest, Acts 23:1–5

ANATHOTH

A Levitical city in Benjamin, Josh 21:18

Jeremiah’s birthplace; he buys property there, Jer 1:1; 32:6–15

To be invaded by Assyria, Is 10:30

ANCHOR

hope we have as an a Heb 6:19

ANCIENT

Do not remove the a Prov 23:10

a times that I Is 37:26

until the A of Days Dan 7:22

ANDREW

A disciple of John the Baptist, then of Christ, Matt 4:18, 19; John 1:40–42

Enrolled among the Twelve, Matt 10:2

Mentioned, Mark 13:3, 4; John 6:8, 9; 12:20–22; Acts 1:13

ANGEL

Now the A of the LORD Gen 16:7

A who has redeemed me Gen 48:16

“Behold, I send an A Ex 23:20

the donkey saw the A Num 22:23

For I have seen the A Judg 6:22

Manoah said to the A Judg 13:17

in my sight as an a 1 Sam 29:9

a who was destroying 2 Sam 24:16

night that the a 2 Kin 19:35

the A of His Presence Is 63:9

struggled with the A Hos 12:4

standing before the A Zech 3:3

like God, like the A Zech 12:8

things, behold, an a Matt 1:20

for an a of the Lord Matt 28:2

Then an a of the Lord Luke 1:11

And behold, an a Luke 2:9

a appeared to Him from Luke 22:43

For an a went down at John 5:4

a has spoken to Him John 12:29

But at night an a Acts 5:19

A who appeared to him Acts 7:35

Then immediately an a Acts 12:23

and no a or spirit Acts 23:8

a has spoken to him Acts 23:9

by me this night an a Acts 27:23

himself into an a 2 Cor 11:14

even if we, or an a Gal 1:8

Then I saw a strong a Rev 5:2

over them the a Rev 9:11

Then I saw an a Rev 19:17

Jesus, have sent My a Rev 22:16

ANGELS

If He charges His a Job 4:18

lower than the a Ps 8:5

He shall give His a Ps 91:11

Praise Him, all His a Ps 148:2

He shall give His a Matt 4:6

a will come forth Matt 13:49

a always see the face Matt 18:10

but are like a Matt 22:30

not even the a Matt 24:36

and all the holy a Matt 25:31

twelve legions of a Matt 26:53

the presence of the a Luke 15:10

was carried by the a Luke 16:22

are equal to the a Luke 20:36

And she saw two a John 20:12

that we shall judge a 1 Cor 6:3

head, because of the a 1 Cor 11:10

and worship of a Col 2:18

with His mighty a 2 Thess 1:7

the Spirit, seen by a 1 Tim 3:16

much better than the a Heb 1:4

does not give aid to a Heb 2:16

company of a Heb 12:22

entertained a Heb 13:2

things which a desire 1 Pet 1:12

did not spare the a 2 Pet 2:4

a who did not keep Jude 6

Michael and his a Rev 12:7

ANGER

Cursed be their a Gen 49:7

sun, that the fierce a Num 25:4

fierceness of His a Deut 13:17

of this great a Deut 29:24

So the a of the LORD Judg 10:7

to provoke Me to a 1 Kin 16:2

For His a is but for a Ps 30:5

a time He turned His a Ps 78:38

made a path for His a Ps 78:50

You prolong Your a Ps 85:5

the power of Your a Ps 90:11

gracious, slow to a Ps 103:8

Nor will He keep His a Ps 103:9

harsh word stirs up a Prov 15:1

a sins against his own Prov 20:2

a rests in the bosom Eccl 7:9

a the Holy One of Is 1:4

a is not turned away Is 5:25

a is turned away Is 12:1

‘I will not cause My a Jer 3:12

For great is the a Jer 36:7

and I will send My a Ezek 7:3

does not retain His a Mic 7:18

fierceness of His a Nah 1:6

a is kindled against Zech 10:3

around at them with a Mark 3:5

bitterness, wrath, a Eph 4:31

ANGRY

Cain, “Why are you a Gen 4:6

“Let not the Lord be a Gen 18:30

the Son, lest He be a Ps 2:12

judge, and God is a Ps 7:11

When once You are a Ps 76:7

Will you be a forever Ps 79:5

friendship with an a Prov 22:24

backbiting tongue an a Prov 25:23

a man stirs up strife Prov 29:22

in your spirit to be a Eccl 7:9

I was a with My people Is 47:6

nor will I always be a Is 57:16

covetousness I was a Is 57:17

right for you to be a Jon 4:4

LORD has been very a Zech 1:2

I am exceedingly a Zech 1:15

you that whoever is a Matt 5:22

“Be a, and do not sin” Eph 4:26

Therefore I was a Heb 3:10

with whom was He a Heb 3:17

The nations were a Rev 11:18

ANGUISH

a has come upon me 2 Sam 1:9

I will be in a over my Ps 38:18

trouble and a have overtaken Ps 119:143

longer remembers the a John 16:21

tribulation and a Rom 2:9

much affliction and a 2 Cor 2:4

ANIMAL

of every clean a Gen 7:2

Whoever kills an a Lev 24:18

the life of his a Prov 12:10

set him on his own a Luke 10:34

ANIMALS

of a after their kind Gen 6:20

sacrifices of fat a Ps 66:15

of four-footed a Acts 10:12

and four-footed a Rom 1:23

ANISE

tithe of mint and a Matt 23:23

ANNA

Aged prophetess, Luke 2:36–38

ANNAS

A Jewish high priest, Luke 3:2

Christ appeared before, John 18:12–24

Peter and John appeared before, Acts 4:6

ANNUL

and who will a Is 14:27

years later, cannot a Gal 3:17

ANNULLING

one hand there is an a Heb 7:18

ANNULS

is confirmed, no one a Gal 3:15

ANOINT

You shall a them Ex 28:41

but you shall not a Deut 28:40

you shall a for Me the 1 Sam 16:3

a yourself with oil 2 Sam 14:2

a my head with oil Ps 23:5

Arise, you princes, a Is 21:5

a the Most Holy Dan 9:24

when you fast, a Matt 6:17

a My body for burial Mark 14:8

they might come and a Mark 16:1

a your eyes with eye Rev 3:18

ANOINTED

the priest, who is a Lev 16:32

“Surely the LORD’s a 1 Sam 16:6

destroy the LORD’s a 2 Sam 1:14

he cursed the LORD’s a 2 Sam 19:21

shows mercy to His a 2 Sam 22:51

“Do not touch My a 1 Chr 16:22

the LORD saves His a Ps 20:6

because the LORD has a Is 61:1

“These are the two a Zech 4:14

Because He has a Luke 4:18

but this woman has a Luke 7:46

a the eyes of the John 9:6

It was that Mary who a John 11:2

Jesus, whom You a Acts 4:27

and has a us is God 2 Cor 1:21

ANOINTING

also made the holy a Ex 37:29

a oil on Aaron’s head Lev 8:12

destroyed because of the a Is 10:27

pray over him, a him James 5:14

But you have an a 1 John 2:20

but as the same a 1 John 2:27

ANOTHER

that you love one a John 13:34

and He will give you a John 14:16

‘Let a take his Acts 1:20

ANSWER

will give Pharaoh an a Gen 41:16

a I should take back 2 Sam 24:13

Him, he could not a Job 9:3

Call, and I will a Job 13:22

how shall I a Him Job 31:14

and you shall a Job 40:7

the day that I call, a Ps 102:2

In Your faithfulness a Ps 143:1

a turns away wrath Prov 15:1

A man has joy by the a Prov 15:23

He who gives a right a Prov 24:26

a a fool according Prov 26:4

was there none to a Is 50:2

for there is no a Mic 3:7

or what you should a Luke 12:11

you may have an a 2 Cor 5:12

ought to a each one Col 4:6

ANSWERS

a a matter before he Prov 18:13

but the rich a Prov 18:23

money a everything Eccl 10:19

ANT

Go to the a Prov 6:6

ANTICHRIST

heard that the A 1 John 2:18

a who denies the 1 John 2:22

is the spirit of the A 1 John 4:3

is a deceiver and an a 2 John 7

ANTIOCH

———In Syria:

First Gentile church established, Acts 11:19–21

Disciples first called “Christians” in, Acts 11:26

Church commissions Paul, Acts 13:1–4; 15:35–41

Church troubled by Judaizers, Acts 15:1–4; Gal 2:11–21

———In Pisidia:

Paul visits; Jews reject the gospel, Acts 13:14, 42–51

ANTITYPE

a which now saves us 1 Pet 3:21

ANXIETIES

the multitude of my a Ps 94:19

Try me, and know my a Ps 139:23

ANXIETY

A in the heart of man Prov 12:25

eat their bread with a Ezek 12:19

ANXIOUS

drink, nor have an a Luke 12:29

Be a for nothing Phil 4:6

APART

that you shall set a Ex 13:12

she shall be set a Lev 15:19

the LORD has set a Ps 4:3

justified by faith a Rom 3:28

APOLLOS

An Alexandrian Jew; instructed by Aquila and Priscilla and sent to Achaia, Acts 18:24–28

Referred to as having ministered in Corinth, 1 Cor 1:12; 3:4, 22; 4:6; 16:12

APOLLYON

Angel of the bottomless pit, Rev 9:11

APOSTLE

called to be an a Rom 1:1

inasmuch as I am an a Rom 11:13

Am I not an a 1 Cor 9:1

the signs of an a were 2 Cor 12:12

a preacher and an a 1 Tim 2:7

consider the A Heb 3:1

APOSTLES

of the twelve a Matt 10:2

whom He also named a Luke 6:13

of note among the a Rom 16:7

displayed us, the a 1 Cor 4:9

first a, second prophets 1 Cor 12:28

am the least of the a 1 Cor 15:9

to the most eminent a 2 Cor 11:5

themselves into a 2 Cor 11:13

none of the other a Gal 1:19

gave some to be a Eph 4:11

who say they are a Rev 2:2

heaven, and you holy a Rev 18:20

APOSTLESHIP

in this ministry and a Acts 1:25

received grace and a Rom 1:5

are the seal of my a 1 Cor 9:2

in Peter for the a Gal 2:8

APPAREL

is glorious in His a Is 63:1

clothed with foreign a Zeph 1:8

by them in white a Acts 1:10

themselves in modest a 1 Tim 2:9

gold rings, in fine a James 2:2

or putting on fine a 1 Pet 3:3

APPEAL

I a to Caesar Acts 25:11

love’s sake I rather a Philem 9

APPEAR

and let the dry land a Gen 1:9

all your males shall a Ex 23:17

all Israel comes to a Deut 31:11

shall I come and a Ps 42:2

Let Your work a Ps 90:16

He shall a in His Ps 102:16

doings your sins a Ezek 21:24

faces that they may a Matt 6:16

also outwardly a Matt 23:28

kingdom of God would a Luke 19:11

For we must all a 2 Cor 5:10

for Him He will a Heb 9:28

and the sinner a 1 Pet 4:18

APPEARANCE

Do not look at his a 1 Sam 16:7

a is blacker than soot Lam 4:8

As He prayed, the a Luke 9:29

judge according to a John 7:24

those who boast in a 2 Cor 5:12

to the outward a 2 Cor 10:7

found in a as a man Phil 2:8

indeed have an a Col 2:23

APPEARED

an angel of the Lord a Luke 1:11

who a in glory and Luke 9:31

brings salvation has a Titus 2:11

of the ages, He has a Heb 9:26

APPEARING

Lord Jesus Christ’s a 1 Tim 6:14

been revealed by the a 2 Tim 1:10

and the dead at His a 2 Tim 4:1

who have loved His a 2 Tim 4:8

hope and glorious a Titus 2:13

APPEARS

can stand when He a Mal 3:2

who is our life a Col 3:4

the Chief Shepherd a 1 Pet 5:4

in Him, that when He a 1 John 2:28

APPETITE

or satisfy the a Job 38:39

are a man given to a Prov 23:2

APPLE

He kept him as the a Deut 32:10

And my law as the a Prov 7:2

Like an a tree among Song 2:3

touches the a of His eye Zech 2:8

APPLES

fitly spoken is like a Prov 25:11

refresh me with a Song 2:5

APPLIED

a my heart to know Eccl 7:25

APPOINT

I will even a terror Lev 26:16

a each of them to his Num 4:19

a me ruler over the 2 Sam 6:21

a salvation for walls Is 26:1

For God did not a 1 Thess 5:9

a elders in every city Titus 1:5

APPOINTED

You have a his limits Job 14:5

To release those a Ps 102:20

And as it is a for men Heb 9:27

APPROACH

a anyone who is near Lev 18:6

And cause to a You Ps 65:4

year, make those who a Heb 10:1

APPROACHING

take delight in a God Is 58:2

as you see the Day a Heb 10:25

APPROVE

their posterity who a Ps 49:13

do the same but also a Rom 1:32

a the things that Rom 2:18

a the things that are Phil 1:10

APPROVED

to God and a by men Rom 14:18

to present yourself a 2 Tim 2:15

when he has been a James 1:12

AQUILA

Paul’s host in Corinth, Acts 18:2, 3

Travels to Syria and Ephesus with Paul, Acts 18:18, 19

Instructs Apollos, Acts 18:24–26

Esteemed by Paul, Rom 16:3, 4

AR

A chief Moabite city, Num 21:15

On Israel’s route, Deut 2:18

Destroyed by Sihon, Num 21:28

Destroyed by God, Is 15:1

ARABIA

Pays tribute to Solomon, 1 Kin 10:14, 15

Plunders Jerusalem, 2 Chr 21:16, 17

Defeated by Uzziah, 2 Chr 26:1, 7

Denounced by prophets, Is 21:13–17

ARARAT

Site of ark’s landing, Gen 8:4

Assassins flee to, 2 Kin 19:37; Is 37:38

ARAUNAH (or Ornan)

A Jebusite, 2 Sam 24:15–25

His threshing floor bought by David, 2 Sam 24:18–25

becomes site of temple, 2 Chr 3:1

Also called Ornan, 1 Chr 21:18–28

ARBITRATOR

a judge or an a over Luke 12:14

ARCHANGEL

with the voice of an a 1 Thess 4:16

Yet Michael the a Jude 9

ARCHELAUS

Son of Herod the Great, Matt 2:22

AREOPAGUS

Paul preaches at, Acts 17:18–34

ARGUMENTS

fill my mouth with a Job 23:4

casting down a and 2 Cor 10:5

ARIEL

Ezra’s friend, Ezra 8:15–17

———Name applied to Jerusalem, Is 29:1, 2, 7

ARISE

needy, now I will a Ps 12:5

A for our help Ps 44:26

Let God a Ps 68:1

A, shine; for your light Is 60:1

But the LORD will a Is 60:2

Righteousness shall a Mal 4:2

I will a and go to Luke 15:18

you who sleep, a Eph 5:14

ARISTARCHUS

A Macedonian Christian, Acts 19:29

Accompanies Paul, Acts 20:1, 4

Imprisoned with Paul, Col 4:10

ARK

Make yourself an a Gen 6:14

she took an a of bulrushes Ex 2:3

Bezalel made the a Ex 37:1

seat which is on the a Lev 16:2

Let us bring the a 1 Sam 4:3

golden censer and the a Heb 9:4

of Noah, while the a 1 Pet 3:20

in heaven, and the a Rev 11:19

ARM

with an outstretched a Ex 6:6

“Has the LORD’s a Num 11:23

With him is an a 2 Chr 32:8

a that has no strength Job 26:2

Have you an a like God Job 40:9

Break the a of the Ps 10:15

You have a mighty a Ps 89:13

a have gained Him the Ps 98:1

a shall rule for Him Is 40:10

therefore His own a Is 59:16

strength with His a Luke 1:51

with an uplifted a Acts 13:17

a yourselves also with 1 Pet 4:1

ARMAGEDDON

See MEGIDDO

Possible site of final battle, Rev 16:16

ARMED

You have a me with 2 Sam 22:40

a strong man, fully a Luke 11:21

ARMIES

make captains of the a Deut 20:9

“I defy the a 1 Sam 17:10

any number to His a Job 25:3

not go out with our a Ps 60:10

And he sent out his a Matt 22:7

surrounded by a Luke 21:20

And the a in heaven Rev 19:14

the earth, and their a Rev 19:19

ARMOR

but he put his a 1 Sam 17:54

spears, put on the a Jer 46:4

let us put on the a Rom 13:12

Put on the whole a Eph 6:11

ARMS

are the everlasting a Deut 33:27

into the clash of a Job 39:21

It is God who a Ps 18:32

My a will judge the Is 51:5

wounds between your a Zech 13:6

took them up in His a Mark 10:16

took Him up in his a Luke 2:28

ARMY

went out before the a 2 Chr 20:21

the multitude of an a Ps 33:16

an exceedingly great a Ezek 37:10

the number of the a Rev 9:16

ARNON

Boundary between Moab and Ammon, Num 21:13, 26

Border of Reuben, Deut 3:12, 16

Ammonites reminded of, Judg 11:18–26

AROMA

smelled a soothing a Gen 8:21

To the one we are the a 2 Cor 2:16

for a sweet-smelling a Eph 5:2

a sweet-smelling a Phil 4:18

AROUSED

the LORD was greatly a Num 11:10

his wrath was a Job 32:2

Then Joseph, being a Matt 1:24

ARPHAXAD

A son of Shem, Gen 10:22, 24

Born two years after the flood, Gen 11:10–13

An ancestor of Christ, Luke 3:36

ARRAYED

his glory was not a Matt 6:29

“Who are these a Rev 7:13

The woman was a Rev 17:4

ARREST

when they a you Mark 13:11

ARROGANCE

Pride and a and the Prov 8:13

I will halt the a Is 13:11

ARROGANT

the fruit of the a Is 10:12

My sanctuary, your a boast Ezek 24:21

ARROW

deliverance and the a 2 Kin 13:17

a cannot make him flee Job 41:28

make ready their a Ps 11:2

a that flies by day Ps 91:5

a sword, and a sharp a Prov 25:18

Their tongue is an a Jer 9:8

as a target for the a Lam 3:12

ARROWS

He sent out a and 2 Sam 22:15

a pierce me deeply Ps 38:2

There He broke the a Ps 76:3

Like a in the hand of Ps 127:4

He has caused the a Lam 3:13

were sworn over Your a Hab 3:9

ARTAXERXES

Artaxerxes I, king of Persia (465–425 B.C.), authorizes Ezra’s mission to Jerusalem, Ezra 7:1–28

Temporarily halts rebuilding program at Jerusalem, Ezra 4:7–23

Authorizes Nehemiah’s mission, Neh 2:1–10

Permits Nehemiah to return, Neh 13:6

ARTEMIS

Worship of, at Ephesus, creates uproar, Acts 19:23–41

ASA

Third king of Judah; restores true worship, 1 Kin 15:8–15; 2 Chr 14–15

Hires Ben-Hadad against Baasha; rebuked by a prophet, 1 Kin 15:16–22; 2 Chr 16:1–10

Diseased, seeks physicians rather than the Lord, 2 Chr 16:12

Death and burial, 2 Chr 16:13, 14

ASAHEL

David’s nephew; captain in his army; noted for valor, 2 Sam 2:18; 23:24; 1 Chr 2:16; 27:7

Killed by Abner, 2 Sam 2:19–23

Avenged by Joab, 2 Sam 3:27, 30

ASAPH

A Levite choir leader under David and Solomon, 1 Chr 15:16–19; 16:1–7; 2 Chr 5:6, 12

Twelve Psalms assigned to, 2 Chr 29:30; Ps 50; 73–83

ASCEND

Who may a into the Ps 24:3

If I a into heaven Ps 139:8

‘I will a into heaven Is 14:13

a as high as the eagle Obad 4

see the Son of Man a John 6:62

ASCENDED

You have a on high Ps 68:18

Who has a into heaven Prov 30:4

No one has a John 3:13

“When He a on high Eph 4:8

also the One who a Eph 4:10

And they a to heaven Rev 11:12

ASCENDING

angels of God were a Gen 28:12

the angels of God a John 1:51

ASCRIBE

a greatness to our God Deut 32:3

a righteousness Job 36:3

A strength to God Ps 68:34

ASENATH

Daughter of Poti-Pherah and wife of Joseph, Gen 41:45

Mother of Manasseh and Ephraim, Gen 41:50–52; 46:20

ASHAMED

I am too a and Ezra 9:6

all my enemies be a Ps 6:10

Let me not be a Ps 25:2

who waits on You be a Ps 25:3

The wise men are a Jer 8:9

forsake You shall be a Jer 17:13

And Israel shall be a Hos 10:6

For whoever is a Mark 8:38

am not a of the gospel Rom 1:16

nothing I shall be a Phil 1:20

Therefore God is not a Heb 11:16

in Christ may be a 1 Pet 3:16

let him not be a 1 Pet 4:16

and not be a before 1 John 2:28

ASHDOD

One of five Philistine cities, Josh 13:3

Seat of Dagon worship, 1 Sam 5:1–8

Opposes Nehemiah, Neh 4:7

Women of, marry Jews, Neh 13:23, 24

Called Azotus, Acts 8:40

ASHER

Jacob’s second son by Zilpah, Gen 30:12, 13

Goes to Egypt with Jacob, Gen 46:8, 17

Blessed by Jacob, Gen 49:20

———Tribe of:

Census of, Num 1:41; 26:47

Slow to fight against Canaanites, Judg 1:31, 32; 5:17

Among Gideon’s army, Judg 6:35; 7:23

A godly remnant among, 2 Chr 30:11

ASHERAH

The female counterpart of Baal, Judg 3:7; 1 Kin 18:19

Image of, erected by Manasseh in the temple, 2 Kin 21:7

Vessels of, destroyed by Josiah, 2 Kin 23:4

———Translated “wooden images,” idols used in the worship of Asherah, Ex 34:13; Deut 12:3; 16:21; 1 Kin 16:32, 33; 2 Kin 23:6, 7

ASHES

are proverbs of a Job 13:12

become like dust and a Job 30:19

For I have eaten a Ps 102:9

He feeds on a Is 44:20

sackcloth and sat in a Jon 3:6

in sackcloth and a Luke 10:13

and the a of a heifer Heb 9:13

ASHKELON

One of five Philistine cities, Josh 13:3; Jer 47:5, 7

Captured by Judah, Judg 1:18

Men of, killed by Samson, Judg 14:19, 20

Repossessed by Philistines, 1 Sam 6:17; 2 Sam 1:20

Doom of, pronounced by the prophets, Jer 47:5, 7; Amos 1:8; Zeph 2:4, 7; Zech 9:5

ASHTAROTH

A city in Bashan; residence of King Og, Deut 1:4; Josh 12:4

Captured by Israel, Josh 9:10

———A general designation of the Canaanite female deities, 1 Sam 7:3, 4; 31:10

ASHTORETH

A mother-goddess worshiped by the Philistines, 1 Sam 31:10

Israel ensnared by, Judg 2:13; 10:6

Worshiped by Solomon, 1 Kin 11:5, 33

Destroyed by Josiah, 2 Kin 23:13

ASIA

Paul forbidden to preach in, Acts 16:6

Paul’s later ministry in, Acts 19:1–26

Seven churches of, Rev 1:4, 11

ASIDE

lay something a, storing 1 Cor 16:2

lay a all filthiness James 1:21

Therefore, laying a 1 Pet 2:1

ASK

“Why is it that you a Gen 32:29

when your children a Josh 4:6

A of Me, and I will give Ps 2:8

“A a sign for yourself Is 7:11

They shall a the way Jer 50:5

the young children a Lam 4:4

A the LORD for rain in Zech 10:1

whatever things you a Matt 21:22

a, and it will be Luke 11:9

that whatever You a John 11:22

a anything in My John 14:14

in that day you will a John 16:23

something, let them a 1 Cor 14:35

above all that we a Eph 3:20

wisdom, let him a James 1:5

But let him a in faith James 1:6

because you do not a James 4:2

hears us, whatever we a 1 John 5:15

ASKS

For everyone who a Matt 7:8

if his son a for bread Matt 7:9

Or if he a for a fish Luke 11:11

ASLEEP

down, and was fast a Jon 1:5

But He was a Matt 8:24

but some have fallen a 1 Cor 15:6

those who are a 1 Thess 4:15

the fathers fell a 2 Pet 3:4

ASSEMBLED

of the God of Israel a Ezra 9:4

behold, the kings a Ps 48:4

ASSEMBLING

not forsaking the a Heb 10:25

ASSEMBLY

to kill this whole a Ex 16:3

It is a sacred a Lev 23:36

a I will praise You Ps 22:22

I have hated the a Ps 26:5

also in the a of the Ps 89:5

to be feared in the a Ps 89:7

will rest in the a of the Prov 21:16

fast, call a sacred a Joel 1:14

people, sanctify the a Joel 2:16

a I will sing praise Heb 2:12

to the general a Heb 12:23

come into your a James 2:2

ASSHUR

One of the sons of Shem; progenitor of the Assyrians, Gen 10:22; 1 Chr 1:17

———The chief god of the Assyrians; seen in names like Ashurbanipal (Osnapper), Ezra 4:10

———A city in Assyria or the nation of Assyria, Num 24:22, 24

ASSURANCE

night, and have no a Deut 28:66

riches of the full a Col 2:2

Spirit and in much a 1 Thess 1:5

to the full a of hope Heb 6:11

a true heart in full a Heb 10:22

ASSURE

a our hearts before 1 John 3:19

ASSURED

I will give you a peace Jer 14:13

learned and been a 2 Tim 3:14

ASSYRIA (or Asshur)

Founded by Nimrod, Gen 10:8–12; Mic 5:6

Agent of God’s purposes, Is 7:17–20; 10:5, 6

Attacks and finally conquers Israel, 2 Kin 15:19, 20, 29; 17:3–41

Invades and threatens Judah, 2 Kin 18:13–37

Hezekiah prays for help against; army miraculously slain, 2 Kin 19:1–35

Prophecies concerning, Num 24:22–24; Is 10:12–19; 14:24, 25; 19:23–25; Hos 10:6; 11:5; Nah 3:1–19

ASTONISHED

Just as many were a Is 52:14

that the people were a Matt 7:28

who heard Him were a Luke 2:47

ASTONISHMENT

you shall become an a Deut 28:37

a has taken hold Jer 8:21

ASTRAY

is a people who go a Ps 95:10

a fool, shall not go a Is 35:8

Their lies lead them a Amos 2:4

and one of them goes a Matt 18:12

‘They always go a Heb 3:10

like sheep going a 1 Pet 2:25

ATHALIAH

Daughter of Ahab and Jezebel, 2 Kin 8:18, 26; 2 Chr 22:2, 3

Kills royal children; usurps throne, 2 Kin 11:1–3; 2 Chr 22:10, 11

Killed in priestly uprising, 2 Kin 11:4–16; 2 Chr 23:1–21

ATHENS

Paul preaches in, Acts 17:15–34

Paul resides in, 1 Thess 3:1

ATONEMENT

a year he shall make a Ex 30:10

priest shall make a Lev 16:30

the blood that makes a Lev 17:11

for it is the Day of A Lev 23:28

what shall I make a 2 Sam 21:3

offerings to make a Neh 10:33

a is provided for Prov 16:6

there will be no a Is 22:14

I provide you an a Ezek 16:63

ATTAIN

It is high, I cannot a Ps 139:6

understanding will a Prov 1:5

How long until they a Hos 8:5

worthy to a that age Luke 20:35

by any means, I may a Phil 3:11

ATTEND

just cause, O LORD, a Ps 17:1

And a to the voice of Ps 86:6

behold, I will a Jer 23:2

ATTENTION

My son, give a to my Prov 4:20

Till I come, give a 1 Tim 4:13

and you pay a to the James 2:3

ATTENTIVE

Let Your ears be a Ps 130:2

the people were very a Luke 19:48

ATTESTED

a Man a by God to you Acts 2:22

AUSTERE

because you are an a Luke 19:21

AUTHOR

For God is not the a 1 Cor 14:33

He became the a Heb 5:9

unto Jesus, the a Heb 12:2

AUTHORITIES

a that exist are Rom 13:1

of God, angels and a 1 Pet 3:22

AUTHORITY

give some of your a Num 27:20

Jew, wrote with full a Esth 9:29

the righteous are in a Prov 29:2

them as one having a Matt 7:29

who are great exercise a Matt 20:25

“All a has been given Matt 28:18

a I will give You Luke 4:6

and has given Him a John 5:27

You have given Him a John 17:2

has put in His own a Acts 1:7

For there is no a Rom 13:1

to have a symbol of a 1 Cor 11:10

and all who are in a 1 Tim 2:2

and rebuke with all a Titus 2:15

defile the flesh, reject a Jude 8

AUTUMN

a trees without fruit Jude 12

AVAILS

nor uncircumcision a Gal 5:6

of a righteous man a James 5:16

AVEN

The city of On in Egypt near Cairo; known as Heliopolis, Gen 41:45; Ezek 30:17

———A name contemptuously applied to Bethel, Hos 10:5, 8

———Valley in Syria, Amos 1:5

AVENGE

for He will a the Deut 32:43

you that He will a Luke 18:8

Beloved, do not a Rom 12:19

a our blood on those Rev 6:10

AVENGER

The a of blood Num 35:19

the enemy and the a Ps 8:2

God’s minister, an a Rom 13:4

the Lord is the a 1 Thess 4:6

AVENGES

It is God who a 2 Sam 22:48

When He a blood Ps 9:12

AWAKE

be satisfied when I a Ps 17:15

I lie a Ps 102:7

A, lute and harp Ps 108:2

My eyes are a through Ps 119:148

A, O north wind Song 4:16

but my heart is a Song 5:2

of the earth shall a Dan 12:2

it is high time to a Rom 13:11

A to righteousness 1 Cor 15:34

“A, you who sleep Eph 5:14

AWAY

the wind drives a Ps 1:4

Do not cast me a Ps 51:11

A time to cast a Eccl 3:5

fair one, and come a Song 2:10

and the shadows flee a Song 2:17

minded to put her a Matt 1:19

and earth will pass a Matt 24:35

and steal Him a Matt 27:64

the rich He has sent a Luke 1:53

of God who takes a John 1:29

“I am going a John 8:21

they cried out, “A John 19:15

“They have taken a John 20:2

crying out, “A Acts 21:36

the veil is taken a 2 Cor 3:14

Barnabas was carried a Gal 2:13

unless the falling a 2 Thess 2:3

in Asia have turned a 2 Tim 1:15

heard, lest we drift a Heb 2:1

if they fall a Heb 6:6

which can never take a Heb 10:11

that does not fade a 1 Pet 5:4

the world is passing a 1 John 2:17

and the heaven fled a Rev 20:11

if anyone takes a Rev 22:19

God shall take a Rev 22:19

AWE

the world stand in a Ps 33:8

my heart stands in a Ps 119:161

AWESOME

a is this place Gen 28:17

a thing that I will do Ex 34:10

God, the great and a Deut 7:21

God, mighty and a Deut 10:17

Angel of God, very a Judg 13:6

a deeds for Your land 2 Sam 7:23

heaven, O great and a Neh 1:5

hand shall teach You a Ps 45:4

By a deeds in Ps 65:5

a are Your works Ps 66:3

He is a in His doing Ps 66:5

O God, You are more a Ps 68:35

He is a to the kings Ps 76:12

Your great and a name Ps 99:3

of the might of Your a Ps 145:6

When You did a things Is 64:3

with me as a mighty, a Jer 20:11

her collapse was a Lam 1:9

“O Lord, great and a Dan 9:4

AWL

his ear with an a Ex 21:6

you shall take an a Deut 15:17

AX

a stroke with the a Deut 19:5

Abimelech took an a Judg 9:48

a tree, the iron a 2 Kin 6:5

If the a is dull Eccl 10:10

a boast itself against Is 10:15

And even now the a Matt 3:10

AZARIAH

A prophet who encourages King Asa, 2 Chr 15:1–8

———Son of King Jehoshaphat, 2 Chr 21:2

———King of Judah, 2 Kin 15:1

———A high priest who rebukes King Uzziah, 2 Chr 26:16–20

———Chief priest in the time of Hezekiah, 2 Chr 31:9, 10

———The Hebrew name of Abed-Nego, Dan 1:7

AZEKAH

Camp of Goliath, 1 Sam 17:1, 4, 17

Besieged by Nebuchadnezzar, Jer 34:7

BAAL (or Baals)

Deities of Canaanite polytheism, Judg 10:10–14

The male god of the Phoenicians and Canaanites; the counterpart of the female Ashtaroth, 2 Kin 23:5

Nature of the worship of, 1 Kin 18:26, 28; 19:18; Ps 106:28; Jer 7:9; 19:5; Hos 9:10; 13:1, 2

Worshiped by Israelites, Num 25:1–5; Judg 2:11–14; 3:7; 6:28–32; 1 Kin 16:31, 32; 2 Kin 21:3; Jer 11:13; Hos 2:8

Ahaz makes images to, 2 Chr 28:1–4

Overthrown by Elijah, 1 Kin 18:17–40

by Josiah, 2 Kin 23:4, 5

Denounced by prophets, Jer 19:4–6; Ezek 16:1, 2, 20, 21

Historic retrospect, Rom 11:4

BAAL PEOR (or Baal of Peor)

A Moabite god; worshiped by Israelites, Num 25:1–9

BAAL PERAZIM

Site of David’s victory over the Philistines, 2 Sam 5:18–20

Same as Perazim, Is 28:21

BAAL-ZEBUB

A Philistine god at Ekron, 2 Kin 1:2

Ahaziah inquires of, 2 Kin 1:2, 6, 16

Also called Beelzebub, Matt 10:25; 12:24

BAALAH

A town also known as Kirjath Jearim, Josh 15:9, 10

BAALS

Deities of Canaanite polytheism, Judg 10:10–14

Ensnare Israelites, Judg 2:11–14; 3:7

Ahaz makes images to, 2 Chr 28:1–4

BAANAH

A murderer of Ishbosheth, 2 Sam 4:1–12

BAASHA

Usurps throne of Israel; his evil reign; wars with Judah, 1 Kin 15:16–16:7

BABBLER

b is no different Eccl 10:11

“What does this b Acts 17:18

BABBLINGS

the profane and idle b 1 Tim 6:20

BABE

the b leaped in my Luke 1:44

You will find a B Luke 2:12

for he is a b Heb 5:13

BABEL, TOWER OF

A huge brick structure intended to magnify man and preserve the unity of the race, Gen 11:1–4

Objectives of, thwarted by God, Gen 11:5–9

BABES

Out of the mouth of b Ps 8:2

b shall rule over them Is 3:4

revealed them to b Matt 11:25

‘Out of the mouth of b Matt 21:16

a teacher of b Rom 2:20

as to carnal, as to b 1 Cor 3:1

as newborn b 1 Pet 2:2

BABYLON

Built by Nimrod; Tower of Babel, Gen 10:8–10; 11:1–9

Descriptions of, Is 13:19; 14:4; Jer 51:44; Dan 4:30

Jews carried captive to, 2 Kin 25:1–21; 2 Chr 36:5–21

Inhabitants of, described, Is 47:1, 9–13; Jer 50:35–38; Dan 5:1–3

Prophecies concerning, Is 13:1–22; Jer 21:1–7; 25:9–12; 27:5–8; 29:10; Jer 50:1–46; Dan 2:31–38; 7:2–4

The prophetic city, Rev 14:8; 16:19; 17:1–18:24

BACK

Jordan turned b Ps 114:3

but a rod is for the b Prov 10:13

for the fool’s b Prov 26:3

I gave My b to those Is 50:6

cast Me behind your b Ezek 23:35

found Him, bring b word Matt 2:8

plow, and looking b Luke 9:62

they drew b and fell John 18:6

I am sending him b Philem 12

of those who draw b Heb 10:39

someone turns him b James 5:19

inside and on the b Rev 5:1

BACKBITERS

b, haters of God Rom 1:30

BACKBITING

b tongue an angry Prov 25:23

BACKSLIDER

The b in heart will be Prov 14:14

BACKSLIDINGS

b will rebuke you Jer 2:19

And I will heal your b Jer 3:22

b have increased Jer 5:6

for our b are many Jer 14:7

BACKWARD

fell off the seat b 1 Sam 4:18

shadow ten degrees b 2 Kin 20:11

BAD

speak to you either b Gen 24:50

good for b or b for good Lev 27:10

b tree bears b fruit Matt 7:17

BAG

is sealed up in a b Job 14:17

wages to put into a b Hag 1:6

nor b for your Matt 10:10

BAKE

b twelve cakes with it Lev 24:5

BAKED

b unleavened cakes Ex 12:39

b unleavened bread 1 Sam 28:24

BAKER

the butler and the b Gen 40:1

BAKERS

of bread from the b Jer 37:21

BAKES

kindles it and b bread Is 44:15

BALAAM

Sent by Balak to curse Israel, Num 22:5–7; Josh 24:9

Hindered by talking donkey, Num 22:22–35; 2 Pet 2:16

Curse becomes a blessing, Deut 23:4, 5; Josh 24:10

Prophecies of, Num 23:7–10, 18–24; 24:3–9, 15–24

NT references to, 2 Pet 2:15, 16; Jude 11; Rev 2:14

BALAK

A Moabite king, Num 22:4

Hires Balaam to curse Israel, Num 22–24

BALANCE

b is an abomination Prov 11:1

small dust on the b Is 40:15

BALANCES

falsifying the b Amos 8:5

BALD

shall not make any b Lev 21:5

every head shall be b Jer 48:37

completely b because Ezek 27:31

BALDHEAD

Go up, you b 2 Kin 2:23

BALM

a little b and a Gen 43:11

no b in Gilead Jer 8:22

BAND

A b of robbers takes Hos 7:1

with a golden b Rev 1:13

BANDAGED

him, and b his wounds Luke 10:34

BANKERS

my money with the b Matt 25:27

BANNERS

we will set up our b Ps 20:5

They set up their b Ps 74:4

as an army with b Song 6:4

BANQUET

b that I have prepared Esth 5:4

companions make a b Job 41:6

lords, came to the b Dan 5:10

BANQUETING

He brought me to the b Song 2:4

BANQUETS

b shall be removed Amos 6:7

BAPTISM

coming to his b Matt 3:7

b that I am baptized Matt 20:22

The b of John Matt 21:25

But I have a b Luke 12:50

said, “Into John’s b Acts 19:3

with Him through b Rom 6:4

Lord, one faith, one b Eph 4:5

buried with Him in b Col 2:12

now saves us—b 1 Pet 3:21

BAPTISMS

of the doctrine of b Heb 6:2

BAPTIZE

I indeed b you with Matt 3:11

“Why then do you b John 1:25

Himself did not b John 4:2

did not send me to b 1 Cor 1:17

BAPTIZED

“I need to be b Matt 3:14

b will be saved Mark 16:16

b more disciples John 4:1

be b with the Holy Spirit Acts 1:5

every one of you be b Acts 2:38

all his family were b Acts 16:33

believed and were b Acts 18:8

Arise and be b Acts 22:16

were b into Christ Rom 6:3

I thank God that I b 1 Cor 1:14

b the household 1 Cor 1:16

all were b into Moses 1 Cor 10:2

Spirit we were all b 1 Cor 12:13

who are b for the dead 1 Cor 15:29

as many of you as were b Gal 3:27

BAPTIZING

b them in the name of Matt 28:19

therefore I came b John 1:31

BAR-JESUS (or Elymas)

A Jewish false prophet, Acts 13:6–12

BAR-JONAH

Surname of Simon (Peter), Matt 16:17

BARABBAS

A murderer released in place of Jesus, Matt 27:16–26; Acts 3:14, 15

BARAK

Defeats Jabin, Judg 4:1–24

A man of faith, Heb 11:32

BARBARIAN

nor uncircumcised, b Col 3:11

BARE

make yourselves b Is 32:11

The LORD has made b Is 52:10

BARLEY

a land of wheat and b Deut 8:8

loaf of b bread tumbled Judg 7:13

beginning of b harvest Ruth 1:22

who has five b loaves John 6:9

and three quarts of b Rev 6:6

BARN

seed still in the b Hag 2:19

the wheat into my b Matt 13:30

storehouse nor b Luke 12:24

BARNABAS

A disciple from Cyprus; gives property, Acts 4:36, 37

Supports Paul, Acts 9:27

Ministers in Antioch, Acts 11:22–30

Travels with Paul, Acts 12:25; 13–15

Breaks with Paul over John Mark, Acts 15:36–39

BARNS

b will be filled Prov 3:10

b are broken down Joel 1:17

reap nor gather into b Matt 6:26

I will pull down my b Luke 12:18

BARREN

But Sarai was b Gen 11:30

b has borne seven 1 Sam 2:5

He grants the b Ps 113:9

“Sing, O b Is 54:1

‘Blessed are the b Luke 23:29

“Rejoice, O b Gal 4:27

you will be neither b 2 Pet 1:8

BARRENNESS

A fruitful land into b Ps 107:34

BARS

has strengthened the b Ps 147:13

bronze and cut the b Is 45:2

the earth with its b Jon 2:6

BARSABAS

Nominated to replace Judas, Acts 1:23

Sent to Antioch, Acts 15:22

BARTHOLOMEW

Called Nathanael, John 1:45, 46

One of the twelve apostles, Matt 10:3; Acts 1:13

BARTIMAEUS

Blind beggar healed by Jesus, Mark 10:46–52

BARUCH

Son of Neriah, Jer 32:12, 13

Jeremiah’s faithful friend and scribe, Jer 36:4–32

BARZILLAI

Supplies David with food, 2 Sam 17:27–29

Age restrains him from following David, 2 Sam 19:31–39

BASE

the elder, and the b Is 3:5

and the b things of 1 Cor 1:28

BASHAN

Conquered by Israel, Num 21:33–35

Assigned to Manasseh, Deut 3:13

Conquered by Hazael, king of Syria, 2 Kin 10:32, 33

BASIN

poured water into a b John 13:5

BASKET

Cursed shall be your b Deut 28:17

b had very good figs Jer 24:2

and put it under a b Matt 5:15

I was let down in a b 2 Cor 11:33

BASKETS

there were three white b Gen 40:16

and there were two b Jer 24:1

they took up twelve b Matt 14:20

took up seven large b Matt 15:37

BATHED

My sword shall be b Is 34:5

to him, “He who is b John 13:10

BATHSHEBA

Wife of Uriah, taken by David, 2 Sam 11

Her first child dies, 2 Sam 12:14–19

Bears Solomon, 2 Sam 12:24

Secures throne for Solomon, 1 Kin 1:15–31

Deceived by Adonijah, 1 Kin 2:13–25

BATS

To the moles and b Is 2:20

BATTLE

b is the LORD’s 1 Sam 17:47

out to God in the b 1 Chr 5:20

strength for the b Ps 18:39

The LORD mighty in b Ps 24:8

for the day of b Prov 21:31

the b to the strong Eccl 9:11

who turn back the b Is 28:6

A sound of b is in the Jer 50:22

prepare for b 1 Cor 14:8

became valiant in b Heb 11:34

gather them to the b Rev 16:14

BEAR

greater than I can b Gen 4:13

whom Sarah shall b Gen 17:21

not b false witness Ex 20:16

from the paw of the b 1 Sam 17:37

they shall b you up in Ps 91:12

b a broken spirit Prov 18:14

be clean, you who b Is 52:11

b their iniquities Is 53:11

LORD could no longer b Jer 44:22

b deprived of her cubs Hos 13:8

lion, and a b met him Amos 5:19

He shall b the glory Zech 6:13

child, and b a Son Matt 1:23

A good tree cannot b Matt 7:18

how long shall I b Matt 17:17

by, to b His cross Mark 15:21

wife Elizabeth will b Luke 1:13

And whoever does not b Luke 14:27

in Me that does not b John 15:2

for he does not b Rom 13:4

are strong ought to b Rom 15:1

you may be able to b 1 Cor 10:13

B one another’s Gal 6:2

I b in my body the Gal 6:17

b the sins of many Heb 9:28

like the feet of a b Rev 13:2

BEARD

the edges of your b Lev 19:27

I caught it by its b 1 Sam 17:35

took Amasa by the b 2 Sam 20:9

Running down on the b Ps 133:2

BEARING

goes forth weeping, b Ps 126:6

And He, b His cross John 19:17

b with one another Col 3:13

the camp, b His reproach Heb 13:13

BEARS

Every branch that b John 15:2

b all things 1 Cor 13:7

it is the Spirit who b 1 John 5:6

BEAST

b has devoured him Gen 37:20

You preserve man and b Ps 36:6

I was like a b before Ps 73:22

to the b its food Ps 147:9

b touches the mountain Heb 12:20

And I saw a b rising Rev 13:1

Then I saw another b Rev 13:11

the mark of the b Rev 19:20

BEASTS

are we counted as b Job 18:3

The b go into dens Job 37:8

like the b that perish Ps 49:12

I have fought with b 1 Cor 15:32

like brute b Jude 10

BEAT

I will b down his foes Ps 89:23

You shall b him with a Prov 23:14

b their swords into Is 2:4

you shall b in pieces Mic 4:13

spat in His face and b Matt 26:67

but b his breast Luke 18:13

BEATEN

and you will be b Mark 13:9

his will, shall be b Luke 12:47

Three times I was b 2 Cor 11:25

when you are b for your 1 Pet 2:20

BEAUTIFUL

but Rachel was b Gen 29:17

B in elevation Ps 48:2

has made everything b Eccl 3:11

my love, you are as b Song 6:4

of the LORD shall be b Is 4:2

How b upon the Is 52:7

indeed appear b Matt 23:27

begging alms at the B Acts 3:10

they saw he was a b Heb 11:23

BEAUTIFY

b the humble with Ps 149:4

b the place of My Is 60:13

BEAUTY

for glory and for b Ex 28:2

“The b of Israel is 2 Sam 1:19

To behold the b Ps 27:4

and b is passing Prov 31:30

see the King in His b Is 33:17

no b that we should Is 53:2

the one I called B Zech 11:7

Do not let your b 1 Pet 3:3

the incorruptible b 1 Pet 3:4

BECAME

b a living being Gen 2:7

to the Jews I b 1 Cor 9:20

for I b like you Gal 4:12

BED

house, if I make my b Job 17:13

I remember You on my b Ps 63:6

if I make my b in hell Ps 139:8

Also our b is green Song 1:16

b is too short to stretch Is 28:20

you have set your b Is 57:7

“Arise, take up your b Matt 9:6

be two men in one b Luke 17:34

and the b undefiled Heb 13:4

BEDS

sing aloud on their b Ps 149:5

shall rest in their b Is 57:2

who lie on b of ivory Amos 6:4

BEE

Egypt, and for the b Is 7:18

BEELZEBUB

Jesus accused of serving, Matt 10:25; 12:24–27

BEER LAHAI ROI

Angel meets Hagar there, Gen 16:7–14

Isaac dwells in, Gen 24:62

BEERSHEBA

God appears there to Hagar, Gen 21:14–19

to Isaac, Gen 26:23–25

to Jacob, Gen 46:1–5

to Elijah, 1 Kin 19:3–7

Oaths sworn there by Abraham, Gen 21:31–33

by Isaac, Gen 26:26–33

BEFOREHAND

do not worry b Mark 13:11

told you all things b Mark 13:23

not to meditate b Luke 21:14

when He testified b 1 Pet 1:11

BEG

I would b mercy of my Job 9:15

I am ashamed to b Luke 16:3

b you as sojourners 1 Pet 2:11

BEGAN

Then men b to call on Gen 4:26

since the world b Luke 1:70

BEGETS

b a scoffer does Prov 17:21

b a wise child will Prov 23:24

b a hundred children Eccl 6:3

BEGGAR

and lifts the b 1 Sam 2:8

there was a certain b Luke 16:20

BEGGARLY

weak and b elements Gal 4:9

BEGINNING

b God created the Gen 1:1

Though your b was Job 8:7

of the LORD is the b Ps 111:10

that God does from b Eccl 3:11

who made them at the b Matt 19:4

In the b was the Word John 1:1

This b of signs Jesus John 2:11

a murderer from the b John 8:44

with Me from the b John 15:27

the b, the firstborn Col 1:18

having neither b Heb 7:3

True Witness, the B Rev 3:14

and the Omega, the B Rev 21:6

BEGOTTEN

I have b You Ps 2:7

heart, ‘Who has b Is 49:21

glory as of the only b John 1:14

Christ Jesus I have b 1 Cor 4:15

abundant mercy has b 1 Pet 1:3

loves him who is b 1 John 5:1

BEGUILING

b unstable souls 2 Pet 2:14

BEGUN

Having b in the Spirit Gal 3:3

that He who has b Phil 1:6

BEHALF

to speak on God’s b Job 36:2

you on Christ’s b 2 Cor 5:20

has been granted on b Phil 1:29

BEHAVE

I will b wisely in a Ps 101:2

does not b rudely 1 Cor 13:5

BEHAVED

sent him, and b wisely 1 Sam 18:5

and blamelessly we b 1 Thess 2:10

BEHAVIOR

of good b, hospitable 1 Tim 3:2

they be reverent in b Titus 2:3

BEHEADED

he sent and had John b Matt 14:10

those who had been b Rev 20:4

BEHEMOTH

Described, Job 40:15–24

BEHOLD

the eyes to b the sun Eccl 11:7

B, you are fair Song 1:15

B, the virgin shall Is 7:14

Judah, “B your God Is 40:9

B the Lamb of God John 1:36

I am, that they may b John 17:24

to them, “B the Man John 19:5

B what manner of love 1 John 3:1

BEHOLDING

with unveiled face, b 2 Cor 3:18

BEING

man became a living b Gen 2:7

God while I have my b Ps 104:33

move and have our b Acts 17:28

who, b in the form of Phil 2:6

BEL

Patron god of Babylon, Is 46:1; Jer 50:2; 51:44

BELIEF

by the Spirit and b 2 Thess 2:13

BELIEVE

B in the LORD your God 2 Chr 20:20

tears, “Lord, I b Mark 9:24

b that you receive Mark 11:24

because they did not b Mark 16:14

have no root, who b Luke 8:13

and slow of heart to b Luke 24:25

to those who b John 1:12

how will you b John 3:12

sent, Him you do not b John 5:38

we may see it and b John 6:30

to him, “Do you b John 9:35

this, that they may b John 11:42

you b in God John 14:1

written that you may b John 20:31

King Agrippa, do you b Acts 26:27

the Lord Jesus and b Rom 10:9

And how shall they b Rom 10:14

a wife who does not b 1 Cor 7:12

I spoke,” we also b 2 Cor 4:13

given to those who b Gal 3:22

Christ, not only to b Phil 1:29

comes to God must b Heb 11:6

b that there is one James 2:19

Even the demons b James 2:19

Beloved, do not b 1 John 4:1

BELIEVED

And he b in the LORD Gen 15:6

b that I would see the Ps 27:13

Who has b our report Is 53:1

of that city b in Him John 4:39

seen Me, you have b John 20:29

who heard the word b Acts 4:4

of those who b were of Acts 4:32

Holy Spirit when you b Acts 19:2

“Abraham b God Rom 4:3

I know whom I have b 2 Tim 1:12

BELIEVERS

be an example to the b 1 Tim 4:12

are benefited are b 1 Tim 6:2

BELIEVES

The simple b every Prov 14:15

He who b and is Mark 16:16

that whoever b in Him John 3:16

He who b in the Son John 3:36

with the heart one b Rom 10:10

b all things 1 Cor 13:7

BELIEVING

you ask in prayer, b Matt 21:22

blessed with b Abraham Gal 3:9

BELLY

On your b you shall go Gen 3:14

And Jonah was in the b Jon 1:17

three nights in the b Matt 12:40

whose god is their b Phil 3:19

BELONG

To the Lord our God b Dan 9:9

My name, because you b Mark 9:41

BELOVED

“The b of the LORD Deut 33:12

so He gives His b Ps 127:2

of myrrh is my b Song 1:13

My b is mine Song 2:16

b more than another Song 5:9

Where has your b Song 6:1

leaning upon her b Song 8:5

a song of my B Is 5:1

for you are greatly b Dan 9:23

“This is My b Matt 3:17

election they are b Rom 11:28

us accepted in the B Eph 1:6

Luke the b physician Col 4:14

than a slave as a b Philem 16

“This is My b 2 Pet 1:17

our b brother Paul 2 Pet 3:15

the saints and the b Rev 20:9

BELSHAZZAR

King of Babylon; Daniel interprets his dream, Dan 5

BELT

with a leather b Matt 3:4

us, he took Paul’s b Acts 21:11

BELTESHAZZAR

Daniel’s Babylonian name, Dan 1:7

BEMOAN

Or who will b you Jer 15:5

for the dead, nor b Jer 22:10

BEN-AMMI

Son of Lot; father of the Ammonites, Gen 19:38

BEN-HADAD

Ben-Hadad I, king of Damascus; hired by Asa, king of Judah, to attack Baasha, king of Israel, 1 Kin 15:18–21

———Ben-Hadad II, king of Damascus; makes war on Ahab, king of Israel, 1 Kin 20

Falls in siege against Samaria, 2 Kin 6:24–33; 7:6–20

Killed by Hazael, 2 Kin 8:7–15

———Ben-Hadad III, king of Damascus; loses all Israelite conquests made by Hazael, his father, 2 Kin 13:3–25

BEN-ONI

Rachel’s name for Benjamin, Gen 35:16–18

BENAIAH

The son of Jehoiada; a mighty man, 2 Sam 23:20–23

Faithful to David, 2 Sam 15:18; 20:23

Escorts Solomon to the throne, 1 Kin 1:38–40

Executes Adonijah, Joab and Shimei, 1 Kin 2:25, 29–34, 46

———A Pirathonite; another of David’s mighty men, 2 Sam 23:30

Divisional commander, 1 Chr 27:14

BEND

The wicked b their bow Ps 11:2

BENEATH

and on the earth b Deut 4:39

“You are from b John 8:23

BENEFACTORS

them are called ‘b Luke 22:25

BENEFIT

That I may see the b Ps 106:5

people who could not b Is 30:5

might have a second b 2 Cor 1:15

BENJAMIN

Jacob’s youngest son, Gen 35:16–20

Taken to Egypt against Jacob’s wishes, Gen 42–45

Jacob’s prophecy concerning, Gen 49:27

———Tribe of:

Families of, Num 26:38–41

Territory allotted to, Josh 18:11–28

Attacked by remaining tribes for condoning sin of Gibeah, Judg 20:12–48

Wives provided for remnant of, Judg 21:1–23

Tribe of Saul, 1 Sam 9:1, 2

of Paul, Phil 3:5

BENT

behold, this vine b Ezek 17:7

BEREA

A city of Macedonia; visited by Paul, Acts 17:10–15

BEREAVE

I will b them of Jer 15:7

no more shall you b Ezek 36:12

children, yet I will b Hos 9:12

BERNICE

Sister of Herod Agrippa II, Acts 25:13, 23

Hears Paul’s defense, Acts 26:1–30

BERODACH-BALADAN

See MERODACH-BALADAN

A king of Babylon, 2 Kin 20:12–19

BESEECH

Return, we b You Ps 80:14

b you therefore Rom 12:1

of the Lord, b you to Eph 4:1

BESIDE

He leads me b the Ps 23:2

“Paul, you are b Acts 26:24

For if we are b 2 Cor 5:13

BEST

with the b ointments Amos 6:6

‘Bring out the b Luke 15:22

earnestly desire the b 1 Cor 12:31

BESTOW

LORD, that He may b Ex 32:29

b greater honor 1 Cor 12:23

BESTOWED

love the Father has b 1 John 3:1

BETH HORON

Twin towns of Ephraim, Josh 16:3, 5

Fortified by Solomon, 2 Chr 8:3–5

Prominent in battles, Josh 10:10–14; 1 Sam 13:18

BETH PEOR

Town near Pisgah, Deut 3:29

Moses buried near, Deut 34:6

Assigned to Reubenites, Josh 13:15, 20

BETH SHAN (or Beth Shean)

A town in Issachar, Josh 17:11–16

Saul’s corpse hung up at, 1 Sam 31:10–13; 2 Sam 21:12–14

BETH SHEMESH

Ark brought to, 1 Sam 6:12–19

Joash defeats Amaziah at, 2 Kin 14:11

Taken by Philistines, 2 Chr 28:18

BETHABARA

A place beyond the Jordan where John baptized, John 1:28

BETHANY

A town on the Mt. of Olives, Luke 19:29

Home of Lazarus, John 11:1

Home of Simon, the leper, Matt 26:6

Jesus visits there, Mark 11:1, 11, 12

Scene of the Ascension, Luke 24:50, 51

BETHEL

Abram settles near, Gen 12:7, 8

Site of Abram’s altar, Gen 13:3, 4

Site of Jacob’s vision of the ladder, Gen 28:10–19

Jacob returns to, Gen 35:1–15

Samuel judges there, 1 Sam 7:15, 16

Site of worship and sacrifice, 1 Sam 10:3

Center of idolatry, 1 Kin 12:28–33

Josiah destroys altars of, 2 Kin 23:4, 15–20

Denounced by prophets, 1 Kin 13:1–10; Amos 7:10–13; Jer 48:13; Hos 10:15

BETHESDA

Jerusalem pool, John 5:2–4

BETHLEHEM

Originally called Ephrath, Gen 35:16

Rachel buried there, Gen 35:19

Home of Naomi and Boaz, Ruth 1:1, 19; 4:9–11

Home of David, 1 Sam 16:1–18

Predicted place of Messiah’s birth, Mic 5:2

Christ born there, Matt 2:1; Luke 2:4–7; John 7:42

Infants of, killed by Herod, Matt 2:16–18

BETHPHAGE

Village near Bethany, Mark 11:1

Near Mt. of Olives, Matt 21:1

BETHSAIDA

A city of Galilee, Mark 6:45

Home of Andrew, Peter and Philip, John 1:44; 12:21

Blind man healed there, Mark 8:22, 23

5,000 fed nearby, Luke 9:10–17

Unbelief of, denounced, Matt 11:21; Luke 10:13

BETRAY

the outcasts, do not b Is 16:3

you, one of you will b Matt 26:21

Now brother will b Mark 13:12

BETRAYED

Man is about to be b Matt 17:22

in which He was b 1 Cor 11:23

BETRAYER

See, My b is at Matt 26:46

BETRAYING

“Judas, are you b Luke 22:48

BETRAYS

who is the one who b John 21:20

BETROTH

“You shall b a wife Deut 28:30

“I will b you to Me Hos 2:19

BETROTHED

to a virgin b to a man Luke 1:27

For I have b you to 2 Cor 11:2

BETTER

b than sacrifice 1 Sam 15:22

It is b to trust in Ps 118:8

B is a little with the Prov 15:16

B is a dry morsel Prov 17:1

B is the poor who Prov 19:1

B to dwell in Prov 21:19

b is a neighbor Prov 27:10

B a handful with Eccl 4:6

Two are b than one Eccl 4:9

B a poor and wise Eccl 4:13

were the former days b Eccl 7:10

features appeared b Dan 1:15

For it is b to marry 1 Cor 7:9

Christ, which is far b Phil 1:23

b than the angels Heb 1:4

b things concerning Heb 6:9

b things than that Heb 12:24

BEULAH

A symbol of true Israel, Is 62:4, 5

BEWARE

“B of false prophets Matt 7:15

b of evil workers Phil 3:2

B lest anyone cheat Col 2:8

BEWITCHED

b you that you should Gal 3:1

BEYOND

b what is written 1 Cor 4:6

b their ability 2 Cor 8:3

advanced in Judaism b Gal 1:14

BEZALEL

Hur’s grandson, 1 Chr 2:20

Tabernacle builder, Ex 31:1–11; 35:30–35

BILDAD

One of Job’s friends, Job 2:11

Makes three speeches, Job 8:1–22; 18:1–21; 25:1–6

BILHAH

Rachel’s maid, Gen 29:29

The mother of Dan and Naphtali, Gen 30:1–8

Commits incest with Reuben, Gen 35:22

BILLOWS

b have gone over me Ps 42:7

all Your b and Your Jon 2:3

BIND

b the cluster of the Job 38:31

b the wild ox in the Job 39:10

b them around your Prov 3:3

B them on your fingers Prov 7:3

B up the testimony Is 8:16

but He will b us up Hos 6:1

and whatever you b Matt 16:19

‘B him hand and foot Matt 22:13

b heavy burdens Matt 23:4

BIRD

the blood of the b Lev 14:52

with him as with a b Job 41:5

soul, “Flee as a b Ps 11:1

has escaped as a b Ps 124:7

b hastens to the snare Prov 7:23

for a b of the air may Eccl 10:20

fly away like a b Hos 9:11

unclean and hated b Rev 18:2

BIRDS

b will eat your flesh Gen 40:19

b make their nests Ps 104:17

b caught in a snare Eccl 9:12

Look at the b Matt 6:26

“Foxes have holes and b Matt 8:20

BIRTH

heaven, who gives it b Job 38:29

makes the deer give b Ps 29:9

the day of one’s b Eccl 7:1

bring to the time of b Is 66:9

the deer also gave b Jer 14:5

Now the b of Jesus Matt 1:18

will rejoice at his b Luke 1:14

who was blind from b John 9:1

conceived, it gives b James 1:15

BIRTHDAY

which was Pharaoh’s b Gen 40:20

b gave a feast for his Mark 6:21

BIRTHRIGHT

“Sell me your b Gen 25:31

Esau despised his b Gen 25:34

according to his b Gen 43:33

of food sold his b Heb 12:16

BISHOP

the position of a b 1 Tim 3:1

b must be blameless Titus 1:7

BIT

and they b the people Num 21:6

be harnessed with b Ps 32:9

BITE

A serpent may b Eccl 10:11

But if you b and Gal 5:15

BITHYNIA

The Spirit keeps Paul from, Acts 16:7

Peter writes to Christians of, 1 Pet 1:1

BITS

the great house into b Amos 6:11

Indeed, we put b James 3:3

BITTER

made their lives b Ex 1:14

b herbs they Ex 12:8

to those who are b Prov 31:6

who put b for sweet Is 5:20

and do not be b Col 3:19

But if you have b James 3:14

make your stomach b Rev 10:9

BITTERLY

has dealt very b Ruth 1:20

And Hezekiah wept b 2 Kin 20:3

he went out and wept b Matt 26:75

BITTERNESS

man dies in the b Job 21:25

heart knows its own b Prov 14:10

all my years in the b Is 38:15

you are poisoned by b Acts 8:23

b springing up cause Heb 12:15

BLACK

My skin grows b Job 30:30

wavy, and b as a raven Song 5:11

one hair white or b Matt 5:36

a b horse Rev 6:5

and the sun became b Rev 6:12

BLACKNESS

the heavens with b Is 50:3

whom is reserved the b Jude 13

BLACKSMITH

The b with the tongs Is 44:12

I have created the b Is 54:16

BLADE

went in after the b Judg 3:22

first the b Mark 4:28

BLAME

that anyone should b 2 Cor 8:20

be holy and without b Eph 1:4

BLAMELESS

You shall be b Deut 18:13

and that man was b Job 1:1

when You speak, and b Ps 51:4

Let my heart be b Ps 119:80

end, that you may be b 1 Cor 1:8

which is in the law, b Phil 3:6

you holy, and b Col 1:22

your hearts b in 1 Thess 3:13

body be preserved b 1 Thess 5:23

bishop then must be b 1 Tim 3:2

deacons, being found b 1 Tim 3:10

without spot and b 2 Pet 3:14

BLAMELESSLY

b we behaved 1 Thess 2:10

BLASPHEME

b Your name forever Ps 74:10

compelled them to b Acts 26:11

may learn not to b 1 Tim 1:20

b that noble name James 2:7

God, to b His name Rev 13:6

BLASPHEMED

a foolish people has b Ps 74:18

b continually every Is 52:5

who passed by b Him Matt 27:39

who were hanged b Luke 23:39

The name of God is b Rom 2:24

doctrine may not be b 1 Tim 6:1

On their part He is b 1 Pet 4:14

great heat, and they b Rev 16:9

BLASPHEMER

I was formerly a b 1 Tim 1:13

BLASPHEMERS

boasters, proud, b 2 Tim 3:2

BLASPHEMES

b the name of the LORD Lev 24:16

“This Man b Matt 9:3

BLASPHEMIES

false witness, b Matt 15:19

is this who speaks b Luke 5:21

great things and b Rev 13:5

BLASPHEMY

but the b against Matt 12:31

“He has spoken b Matt 26:65

was full of names of b Rev 17:3

BLAST

By the b of God they Job 4:9

for the b of the Is 25:4

BLASTED

“I b you with blight Amos 4:9

BLEATING

“What then is this b 1 Sam 15:14

BLEMISH

shall be without b Ex 12:5

LORD, a ram without b Lev 6:6

be holy and without b Eph 5:27

as of a lamb without b 1 Pet 1:19

BLEMISHED

to the Lord what is b Mal 1:14

BLESS

b those who b you Gen 12:3

You go unless You b Gen 32:26

“The LORD b you and Num 6:24

b the LORD at all Ps 34:1

b You while I live Ps 63:4

b His holy name Ps 103:1

b the house of Israel Ps 115:12

b those who fear the Ps 115:13

b you in the name of Ps 129:8

I will abundantly b Ps 132:15

b those who curse Luke 6:28

B those who persecute Rom 12:14

Being reviled, we b 1 Cor 4:12

With it we b our God James 3:9

BLESSED

And God b them Gen 1:22

the earth shall be b Gen 12:3

b be those who Gen 27:29

indeed he shall be b Gen 27:33

B is he who Num 24:9

B shall be the Deut 28:4

You have b the work of Job 1:10

B is the man who walks Ps 1:1

B is the man to whom Ps 32:2

B is the nation whose Ps 33:12

B is he who considers Ps 41:1

B are those who keep Ps 106:3

B is he who comes Ps 118:26

b who fears the LORD Ps 128:4

rise up and call her b Prov 31:28

will call you b Mal 3:12

B are the poor in Matt 5:3

B are those who mourn Matt 5:4

B are the meek Matt 5:5

B are those who hunger Matt 5:6

B are the merciful Matt 5:7

B are the pure in Matt 5:8

B are the peacemakers Matt 5:9

B are those who are Matt 5:10

B are you when they Matt 5:11

b is he who is Matt 11:6

b are your eyes Matt 13:16

B is He who comes Matt 21:9

hand, ‘Come, you b Matt 25:34

Jesus took bread, b Matt 26:26

b are you among women Luke 1:28

know these things, b John 13:17

B are those who have John 20:29

‘It is more b to give Acts 20:35

the Creator, who is b Rom 1:25

all, the eternally b Rom 9:5

B be the God and Eph 1:3

b God which was 1 Tim 1:11

the lesser is b Heb 7:7

this one will be b James 1:25

B is he who reads Rev 1:3

‘B are the dead who Rev 14:13

B is he who watches Rev 16:15

B are those who are Rev 19:9

B and holy is he who Rev 20:6

B is he who keeps the Rev 22:7

B are those who do His Rev 22:14

BLESSING

and you shall be a b Gen 12:2

I will command My b Lev 25:21

before you today a b Deut 11:26

The b of a perishing Job 29:13

Your b is upon Your Ps 3:8

The b of the LORD Prov 10:22

shall be showers of b Ezek 34:26

relent, and leave a b Joel 2:14

and you shall be a b Zech 8:13

the fullness of the b Rom 15:29

b which we bless 1 Cor 10:16

that the b of Abraham Gal 3:14

with every spiritual b Eph 1:3

cultivated, receives b Heb 6:7

to inherit the b Heb 12:17

honor and glory and b Rev 5:12

BLESSINGS

of the law, the b Josh 8:34

B are on the head of Prov 10:6

BLIGHT

“I blasted you with b Amos 4:9

I struck you with b Hag 2:17

BLIND

I was eyes to the b Job 29:15

B yourselves and be Is 29:9

To open b eyes Is 42:7

I will bring the b Is 42:16

b people who have eyes Is 43:8

His watchmen are b Is 56:10

They wandered b Lam 4:14

when you offer the b Mal 1:8

The b see Matt 11:5

b leads the b Matt 15:14

of sight to the b Luke 4:18

to Him, “Are we b John 9:40

miserable, poor, b Rev 3:17

BLINDED

b their eyes and John 12:40

and the rest were b Rom 11:7

of this age has b 2 Cor 4:4

the darkness has b 1 John 2:11

BLINDS

a bribe, for a bribe b Deut 16:19

BLOOD

of your brother’s b Gen 4:10

b shall be shed Gen 9:6

you are a husband of b Ex 4:25

b that makes atonement Lev 17:11

b sustains its life Lev 17:14

do not cover my b Job 16:18

is there in my b Ps 30:9

And condemn innocent b Ps 94:21

hands are full of b Is 1:15

also disclose her b Is 26:21

And the moon into b Joel 2:31

For this is My b Matt 26:28

called the Field of B Matt 27:8

“His b be on us and Matt 27:25

new covenant in My b Luke 22:20

were born, not of b John 1:13

b has eternal life John 6:54

b every nation of men Acts 17:26

with His own b Acts 20:28

propitiation by His b Rom 3:25

justified by His b Rom 5:9

through His b Eph 1:7

brought near by the b Eph 2:13

against flesh and b Eph 6:12

peace through the b Col 1:20

“This is the b Heb 9:20

are purified with b Heb 9:22

of b there is no Heb 9:22

the Holiest by the b Heb 10:19

sprinkling of the b 1 Pet 1:2

with the precious b 1 Pet 1:19

b of Jesus Christ His 1 John 1:7

our sins in His own b Rev 1:5

us to God by Your b Rev 5:9

them white in the b Rev 7:14

overcame him by the b Rev 12:11

a robe dipped in b Rev 19:13

BLOODSHED

me from the guilt of b Ps 51:14

the land is full of b Ezek 9:9

build up Zion with b Mic 3:10

BLOODTHIRSTY

The LORD abhors the b Ps 5:6

B and deceitful men Ps 55:23

BLOSSOM

Israel shall b and bud Is 27:6

and b as the rose Is 35:1

the fig tree may not b Hab 3:17

BLOT

say that He would b 2 Kin 14:27

from my sins, and b Ps 51:9

and I will not b Rev 3:5

BLOTTED

Let them be b out of Ps 69:28

I have b out Is 44:22

your sins may be b Acts 3:19

BLOW

an east wind to b Ps 78:26

B upon my garden Song 4:16

with a very severe b Jer 14:17

BLOWS

B that hurt cleanse Prov 20:30

breath of the LORD b Is 40:7

The wind b where it John 3:8

BOANERGES

Surname of James and John, Mark 3:17

BOAST

puts on his armor b 1 Kin 20:11

soul shall make its b Ps 34:2

God we b all day long Ps 44:8

and make your b Rom 2:17

that we are your b 2 Cor 1:14

you, and not to b 2 Cor 10:16

that I also may b 2 Cor 11:16

lest anyone should b Eph 2:9

your hearts, do not b James 3:14

BOASTERS

God, violent, proud, b Rom 1:30

lovers of money, b 2 Tim 3:2

BOASTFUL

b shall not stand Ps 5:5

I was envious of the b Ps 73:3

BOASTING

Where is b then Rom 3:27

should make my b 1 Cor 9:15

you, great is my b 2 Cor 7:4

All such b is evil James 4:16

BOASTS

Whoever falsely b Prov 25:14

BOAZ

A wealthy Bethlehemite, Ruth 2:1, 4–18

Husband of Ruth, Ruth 4:10–13

Ancestor of Christ, Matt 1:5

———Pillar of the temple, 1 Kin 7:21

BODIES

valley of the dead b Jer 31:40

b a living sacrifice Rom 12:1

not know that your b 1 Cor 6:15

also celestial b 1 Cor 15:40

wives as their own b Eph 5:28

and chariots, and b Rev 18:13

BODILY

b form like a dove Luke 3:22

b presence is weak 2 Cor 10:10

of the Godhead b Col 2:9

b exercise 1 Tim 4:8

BODY

b clings to the ground Ps 44:25

b is carved ivory Song 5:14

b was wet with the dew Dan 4:33

of the b is the eye Matt 6:22

those who kill the b Matt 10:28

this is My b Matt 26:26

and asked for the b Matt 27:58

around his naked b Mark 14:51

of the temple of His b John 2:21

deliver me from this b Rom 7:24

redemption of our b Rom 8:23

members in one b Rom 12:4

and the Lord for the b 1 Cor 6:13

against his own b 1 Cor 6:18

not know that your b 1 Cor 6:19

glorify God in your b 1 Cor 6:20

But I discipline my b 1 Cor 9:27

one bread and one b 1 Cor 10:17

b which is broken 1 Cor 11:24

be guilty of the b 1 Cor 11:27

For as the b is one 1 Cor 12:12

baptized into one b 1 Cor 12:13

b is not one member 1 Cor 12:14

are the b of Christ 1 Cor 12:27

though I give my b 1 Cor 13:3

It is sown a natural b 1 Cor 15:44

both to God in one b Eph 2:16

be magnified in my b Phil 1:20

in the b of His flesh Col 1:22

by putting off the b Col 2:11

and neglect of the b Col 2:23

were called in one b Col 3:15

b You have prepared Heb 10:5

the offering of the b Heb 10:10

For as the b without James 2:26

our sins in His own b 1 Pet 2:24

BOILS

Job with painful b Job 2:7

BOLD

the righteous are b Prov 28:1

whatever anyone is b 2 Cor 11:21

are much more b Phil 1:14

BOLDLY

I may open my mouth b Eph 6:19

therefore come b Heb 4:16

So we may b say Heb 13:6

BOLDNESS

Great is my b of 2 Cor 7:4

in whom we have b Eph 3:12

but with all b Phil 1:20

standing and great b 1 Tim 3:13

brethren, having b Heb 10:19

that we may have b 1 John 4:17

BOND

bring you into the b Ezek 20:37

of the Spirit in the b Eph 4:3

love, which is the b Col 3:14

BONDAGE

because of the b Ex 2:23

out of the house of b Ex 13:14

the spirit of b Rom 8:15

might bring us into b Gal 2:4

which gives birth to b Gal 4:24

again with a yoke of b Gal 5:1

lifetime subject to b Heb 2:15

he is brought into b 2 Pet 2:19

BONDS

“Let us break Their b Ps 2:3

BONDSERVANTS

B, be obedient to Eph 6:5

Masters, give your b Col 4:1

for vice, but as b 1 Pet 2:16

BONDWOMAN

“Cast out this b Gen 21:10

the one by a b Gal 4:22

BONE

“This is now b Gen 2:23

b clings to my skin Job 19:20

bonds came together, b Ezek 37:7

BONES

shall carry up my b Gen 50:25

which made all my b Job 4:14

His b are like beams Job 40:18

I can count all My b Ps 22:17

and my b waste away Ps 31:10

I kept silent, my b Ps 32:3

the wind, or how the b Eccl 11:5

say to them, ‘O dry b Ezek 37:4

b are the whole house Ezek 37:11

of dead men’s b Matt 23:27

b shall be broken John 19:36

concerning his b Heb 11:22

BOOK

you will find in the b Ezra 4:15

distinctly from the b Neh 8:8

were inscribed in a b Job 19:23

“Search from the b Is 34:16

‘Write in a b for Jer 30:2

found written in the b Dan 12:1

so a b of remembrance Mal 3:16

are written in the b Gal 3:10

sprinkled both the b Heb 9:19

in the Lamb’s B Rev 21:27

the prophecy of this b Rev 22:18

the words of the b Rev 22:19

BOOKS

b there is no end Eccl 12:12

not contain the b John 21:25

magic brought their b Acts 19:19

God, and b were opened Rev 20:12

BOOTH

b which a watchman Job 27:18

of Zion is left as a b Is 1:8

BORDERS

and enlarge your b Ex 34:24

makes peace in your b Ps 147:14

and enlarge the b Matt 23:5

BORE

conceived and b Cain Gen 4:1

And to Sarah who b Is 51:2

b the sin of many Is 53:12

and He b them and Is 63:9

b our sicknesses Matt 8:17

who Himself b our sins 1 Pet 2:24

b a male Child who was Rev 12:5

BORN

“Every son who is b Ex 1:22

yet man is b to Job 5:7

“Man who is b Job 14:1

‘This one was b Ps 87:4

A time to be b Eccl 3:2

unto us a Child is b Is 9:6

Or shall a nation be b Is 66:8

b Jesus who is called Matt 1:16

For there is b Luke 2:11

unless one is b again John 3:3

That which is b John 3:6

For this cause I was b John 18:37

me also, as by one b 1 Cor 15:8

of the bondwoman was b Gal 4:23

having been b again 1 Pet 1:23

who loves is b of God 1 John 4:7

is the Christ is b 1 John 5:1

know that whoever is b 1 John 5:18

BORNE

And as we have b 1 Cor 15:49

BORROWER

b is servant to the Prov 22:7

lender, so with the b Is 24:2

BORROWS

The wicked b and does Ps 37:21

BOSOM

man take fire to his b Prov 6:27

consolation of her b Is 66:11

angels to Abraham’s b Luke 16:22

Son, who is in the b John 1:18

leaning on Jesus’ b John 13:23

BOTTLE

b shall be filled Jer 13:12

BOTTOMLESS

given the key to the b Rev 9:1

ascend out of the b Rev 17:8

the key to the b Rev 20:1

BOUGHS

She sent out her b Ps 80:11

BOUGHT

the hand of him who b Lev 25:28

not your Father, who b Deut 32:6

b the threshing floor 2 Sam 24:24

b the field from Jer 32:9

all that he had and b Matt 13:46

For you were b at a 1 Cor 6:20

denying the Lord who b 2 Pet 2:1

BOUND

of the wicked have b Ps 119:61

b the waters in a Prov 30:4

not been closed or b Is 1:6

on earth will be b Matt 16:19

b hand and foot with John 11:44

And see, now I go b Acts 20:22

of Israel I am b Acts 28:20

who has a husband is b Rom 7:2

Are you b to a wife 1 Cor 7:27

Devil and Satan, and b Rev 20:2

BOUNDARY

b that they may not Ps 104:9

BOUNTIFUL

the miser said to be b Is 32:5

you into a b country Jer 2:7

BOUNTIFULLY

Because He has dealt b Ps 13:6

and he who sows b 2 Cor 9:6

BOW

b remained in strength Gen 49:24

You shall not b Ex 23:24

to serve them and b Judg 2:19

b is renewed in my Job 29:20

will not trust in my b Ps 44:6

He breaks the b Ps 46:9

like a deceitful b Ps 78:57

let us worship and b Ps 95:6

B down Your heavens Ps 144:5

not save them by b Hos 1:7

who sat on it had a b Rev 6:2

BOWED

stood all around and b Gen 37:7

b the heavens also 2 Sam 22:10

whose knees have not b 1 Kin 19:18

They have b down and Ps 20:8

And they b the knee Matt 27:29

men who have not b Rom 11:4

BOWL

his hand in the b Prov 19:24

or the golden b Eccl 12:6

and poured out his b Rev 16:2

BOWLS

who drink wine from b Amos 6:6

a harp, and golden b Rev 5:8

Go and pour out the b Rev 16:1

who had the seven b Rev 21:9

BOWS

“The b of the mighty 1 Sam 2:4

BOX

Judas had the money b John 13:29

BOYS

Shall be full of b Zech 8:5

BOZRAH

City of Edom, Gen 36:33

Destruction of, foretold, Amos 1:12

Figurative of Messiah’s victory, Is 63:1

BRAIDED

not with b hair or 1 Tim 2:9

BRAMBLE

gather grapes from a b Luke 6:44

BRANCH

blossoms on one b Ex 25:33

b will not be green Job 15:32

from Israel, palm b Is 9:14

B shall grow out of Is 11:1

raise to David a B Jer 23:5

grow up to David a B Jer 33:15

forth My Servant the B Zech 3:8

whose name is the B Zech 6:12

b has already become Matt 24:32

b that bears fruit He John 15:2

b cannot bear fruit John 15:4

he is cast out as a b John 15:6

BRANCHES

in the sun, and his b Job 8:16

and bring forth b Job 14:9

and cut down the b Is 18:5

and its b are broken Jer 11:16

His b shall spread Hos 14:6

vine, you are the b John 15:5

b were broken off Rom 11:17

BRASS

become sounding b 1 Cor 13:1

feet were like fine b Rev 1:15

BRAVE

in the faith, be b 1 Cor 16:13

BREACHES

Heal its b Ps 60:2

BREAD

face you shall eat b Gen 3:19

of Salem brought out b Gen 14:18

“Behold, I will rain b Ex 16:4

shall eat unleavened b Ex 23:15

not live by b alone Deut 8:3

lives, I do not have b 1 Kin 17:12

new wine, a land of b 2 Kin 18:32

that his life abhors b Job 33:20

people as they eat b Ps 14:4

Can He give b also Ps 78:20

up late, to eat the b Ps 127:2

her poor with b Ps 132:15

For they eat the b Prov 4:17

b eaten in secret is Prov 9:17

B gained by deceit is Prov 20:17

Go, eat your b with Eccl 9:7

Cast your b upon the Eccl 11:1

b will be given him Is 33:16

for what is not b Is 55:2

to share your b Is 58:7

We get our b at the Lam 5:9

who give me my b Hos 2:5

For their b shall be Hos 9:4

And lack of b in all Amos 4:6

these stones become b Matt 4:3

not live by b alone Matt 4:4

this day our daily b Matt 6:11

eating, Jesus took b Matt 26:26

no bag, no b Mark 6:8

is he who shall eat b Luke 14:15

gives you the true b John 6:32

I am the b of life John 6:48

having dipped the b John 13:26

b which we break 1 Cor 10:16

He was betrayed took b 1 Cor 11:23

as you eat this b 1 Cor 11:26

did we eat anyone’s b 2 Thess 3:8

and eat their own b 2 Thess 3:12

BREADTH

is as great as its b Rev 21:16

BREAK

b their bones and Num 24:6

torment my soul, and b Job 19:2

They b up my path Job 30:13

B their teeth in their Ps 58:6

And now they b down Ps 74:6

b My statutes and do Ps 89:31

covenant I will not b Ps 89:34

Remember, do not b Jer 14:21

together to b bread Acts 20:7

BREAKING

in the b of bread Acts 2:42

b bread from house to Acts 2:46

weeping and b my heart Acts 21:13

dishonor God through b Rom 2:23

BREAKS

He b in pieces mighty Job 34:24

My soul b with longing Ps 119:20

Until the day b Song 2:17

Whoever therefore b Matt 5:19

BREAST

back on Jesus’ b John 13:25

BREASTPLATE

a b, an ephod Ex 28:4

righteousness as a b Is 59:17

having put on the b Eph 6:14

BREASTS

blessings of the b Gen 49:25

on My mother’s b Ps 22:9

doe, let her b satisfy Prov 5:19

Your two b are like Song 4:5

b which nursed You Luke 11:27

done, beat their b Luke 23:48

BREATH

nostrils the b of life Gen 2:7

at the blast of the b 2 Sam 22:16

that there was no b 1 Kin 17:17

perish, and by the b Job 4:9

as long as my b Job 27:3

has made me, and the b Job 33:4

You take away their b Ps 104:29

Man is like a b Ps 144:4

everything that has b Ps 150:6

they all have one b Eccl 3:19

from it, who gives b Is 42:5

“Surely I will cause b Ezek 37:5

God who holds your b Dan 5:23

gives to all life, b Acts 17:25

consume with the b 2 Thess 2:8

power to give b Rev 13:15

BREATHE

me, and such as b Ps 27:12

winds, O breath, and b Ezek 37:9

BREATHED

He b on them John 20:22

BREATHES

indeed he b his last Job 14:10

BRETHREN

presence of all his b Gen 16:12

be lifted above his b Deut 17:20

and you are all b Matt 23:8

least of these My b Matt 25:40

Go and tell My b Matt 28:10

firstborn among many b Rom 8:29

to judge between his b 1 Cor 6:5

thus sin against the b 1 Cor 8:12

over five hundred b 1 Cor 15:6

perils among false b 2 Cor 11:26

b secretly brought Gal 2:4

to be made like His b Heb 2:17

sincere love of the b 1 Pet 1:22

because we love the b 1 John 3:14

our lives for the b 1 John 3:16

does not receive the b 3 John 10

of your b the prophets Rev 22:9

BRIBE

you shall take no b Ex 23:8

b blinds the eyes Deut 16:19

b debases the heart Eccl 7:7

BRIBERY

consume the tents of b Job 15:34

BRIBES

hand is full of b Ps 26:10

but he who hates b Prov 15:27

but he who receives b Prov 29:4

everyone loves b Is 1:23

the just and taking b Amos 5:12

BRICK

people straw to make b Ex 5:7

incense on altars of b Is 65:3

Make strong the b Nah 3:14

BRICKS

“Come, let us make b Gen 11:3

b which they made Ex 5:8

deliver the quota of b Ex 5:18

b have fallen down Is 9:10

BRIDE

them on you as a b Is 49:18

He who has the b John 3:29

I will show you the b Rev 21:9

the Spirit and the b Rev 22:17

BRIDEGROOM

righteousness, as a b Is 61:10

and as the b rejoices Is 62:5

mourn as long as the b Matt 9:15

b will be taken away Matt 9:15

went out to meet the b Matt 25:1

b fast while the Mark 2:19

the friend of the b John 3:29

BRIDLE

with bit and b Ps 32:9

b the whole body James 3:2

BRIER

b shall come up the Is 55:13

longer be a pricking b Ezek 28:24

of them is like a b Mic 7:4

BRIERS

there shall come up b Is 5:6

their words, though b Ezek 2:6

BRIGHTER

Her Nazirites were b Lam 4:7

a light from heaven, b Acts 26:13

BRIGHTNESS

From the b before Him 2 Sam 22:13

and kings to the b Is 60:3

goes forth as b Is 62:1

very dark, with no b Amos 5:20

who being the b Heb 1:3

BRIMSTONE

Then the LORD rained b Gen 19:24

b is scattered on his Job 18:15

fire, smoke, and b Rev 9:17

the lake of fire and b Rev 20:10

BRING

LORD your God will b Deut 30:3

b back his soul Job 33:30

for they b down Ps 55:3

Lord said, “I will b Ps 68:22

B forth your Is 41:21

b forth justice Is 42:3

b My righteousness Is 46:13

Though they b up their Hos 9:12

And she will b Matt 1:21

b no fruit to maturity Luke 8:14

b this Man’s blood Acts 5:28

Who shall b a charge Rom 8:33

b Christ down from Rom 10:6

b Christ up from the Rom 10:7

even so God will b 1 Thess 4:14

BROAD

set me in a b place Ps 118:5

b is the way that Matt 7:13

their phylacteries b Matt 23:5

BROKE

b them at the foot of Ex 32:19

b open the fountain Ps 74:15

covenant which they b Jer 31:32

He blessed and b Matt 14:19

b the flask and poured Mark 14:3

b the legs of the John 19:32

BROKEN

he has b My covenant Gen 17:14

I am like a b vessel Ps 31:12

their bows shall be b Ps 37:15

He has b his covenant Ps 55:20

heart the spirit is b Prov 15:13

b spirit dries the Prov 17:22

but who can bear a b Prov 18:14

in the staff of this b Is 36:6

heart within me is b Jer 23:9

is oppressed and b Hos 5:11

this stone will be b Matt 21:44

Scripture cannot be b John 10:35

is My body which is b 1 Cor 11:24

BROKENHEARTED

He heals the b and Ps 147:3

BRONZE

So Moses made a b Num 21:9

your head shall be b Deut 28:23

b serpent that Moses 2 Kin 18:4

Or is my flesh b Job 6:12

b as rotten wood Job 41:27

broken the gates of b Ps 107:16

b I will bring Is 60:17

b walls against the Jer 1:18

people a fortified b Jer 15:20

a third kingdom of b Dan 2:39

make your hooves b Mic 4:13

were mountains of b Zech 6:1

BROOD

The b of evildoers Is 14:20

B of vipers Matt 12:34

hen gathers her b Luke 13:34

BROOK

stones from the b 1 Sam 17:40

shall drink of the b Ps 110:7

disciples over the B John 18:1

BROOKS

good land, a land of b Deut 8:7

b that pass away Job 6:15

for the water b Ps 42:1

BROTHER

“Where is Abel your b Gen 4:9

he were my friend or b Ps 35:14

speak against your b Ps 50:20

and a b is born for Prov 17:17

b offended is harder Prov 18:19

has neither son nor b Eccl 4:8

and do not trust any b Jer 9:4

he pursued his b Amos 1:11

Was not Esau Jacob’s b Mal 1:2

b will deliver up Matt 10:21

how often shall my b Matt 18:21

“Teacher, tell my b Luke 12:13

b will rise again John 11:23

do you judge your b Rom 14:10

b goes to law against 1 Cor 6:6

shall the weak b 1 Cor 8:11

slave—a beloved b Philem 16

He who loves his b 1 John 2:10

and murdered his b 1 John 3:12

Whoever hates his b 1 John 3:15

b sinning a sin which 1 John 5:16

I, John, both your b Rev 1:9

BROTHERHOOD

the covenant of b Amos 1:9

I might break the b Zech 11:14

Love the b 1 Pet 2:17

experienced by your b 1 Pet 5:9

BROTHERLY

to one another with b Rom 12:10

b love continue Heb 13:1

BROTHER’S

Am I my b keeper Gen 4:9

at the speck in your b Matt 7:3

BROTHERS

My b have dealt Job 6:15

a stranger to my b Ps 69:8

is My mother, or My b Mark 3:33

b are these who hear Luke 8:21

b did not believe John 7:5

love as b 1 Pet 3:8

BROUGHT

He b out His people Ps 105:48

The king has b me into Song 1:4

to heaven, will be b Luke 10:15

BRUISE

He shall b your head Gen 3:15

LORD binds up the b Is 30:26

the LORD to b Him Is 53:10

BRUISED

b reed He will not Is 42:3

He was b for our Is 53:5

b reed He will not Matt 12:20

BRUTAL

b men who are Ezek 21:31

BUCKLER

be your shield and b Ps 91:4

BUD

it bring forth and b Is 55:10

BUFFET

of Satan to b me 2 Cor 12:7

BUILD

b ourselves a city Gen 11:4

“Would you b a house 2 Sam 7:5

b a temple for the name 1 Kin 8:17

that the LORD will b 1 Chr 17:10

Solomon who shall b 1 Chr 28:6

able to b Him a temple 2 Chr 2:6

labor in vain who b Ps 127:1

down, and a time to b Eccl 3:3

house that you will b Is 66:1

I will b them and not Jer 24:6

Who b up Zion with Mic 3:10

b the desolate Mal 1:4

‘This man began to b Luke 14:30

What house will you b Acts 7:49

b you up and give you Acts 20:32

named, lest I should b Rom 15:20

For if I b again Gal 2:18

BUILDER

me, as a wise master b 1 Cor 3:10

foundations, whose b Heb 11:10

BUILDING

field, you are God’s b 1 Cor 3:9

destroyed, we have a b 2 Cor 5:1

in whom the whole b Eph 2:21

But you, beloved, b Jude 20

BUILDS

The LORD b up Ps 147:2

The wise woman b Prov 14:1

one take heed how he b 1 Cor 3:10

BUILT

Wisdom has b her house Prov 9:1

my works great, I b Eccl 2:4

Babylon, that I have b Dan 4:30

to a wise man who b Matt 7:24

a foolish man who b Matt 7:26

work which he has b 1 Cor 3:14

having been b on the Eph 2:20

rooted and b up in Him Col 2:7

For every house is b Heb 3:4

stones, are being b 1 Pet 2:5

BULL

I will not take a b Ps 50:9

like an untrained b Jer 31:18

BULLS

in the blood of b Is 1:11

For if the blood of b Heb 9:13

BULWARKS

Mark well her b Ps 48:13

for walls and b Is 26:1

BUNDLE

each man’s b of money Gen 42:35

A b of myrrh is my Song 1:13

BURDEN

You have laid the b Num 11:11

one knows his own b 2 Chr 6:29

so that I am a b Job 7:20

Cast your b on the Ps 55:22

the grasshopper is a b Eccl 12:5

in that day that his b Is 10:27

its reproach is a b Zeph 3:18

easy and My b is light Matt 11:30

as it may, I did not b 2 Cor 12:16

we might not be a b 1 Thess 2:9

on you no other b Rev 2:24

BURDENED

but you have b Me with Is 43:24

BURDENS

and looked at their b Ex 2:11

For they bind heavy b Matt 23:4

Bear one another’s b Gal 6:2

BURDENSOME

b task God has given Eccl 1:13

his life will be b Is 15:4

I myself was not b 2 Cor 12:13

commandments are not b 1 John 5:3

BURIAL

indeed he has no b Eccl 6:3

she did it for My b Matt 26:12

for the day of My b John 12:7

Stephen to his b Acts 8:2

BURIED

and there will I be b Ruth 1:17

I saw the wicked b Eccl 8:10

away the body and b Matt 14:12

also died and was b Luke 16:22

Therefore we were b Rom 6:4

and that He was b 1 Cor 15:4

b with Him in baptism Col 2:12

BURN

the bush does not b Ex 3:3

that My wrath may b Ex 32:10

b their chariots Josh 11:6

both will b together Is 1:31

“Did not our heart b Luke 24:32

eat her flesh and b Rev 17:16

BURNED

If anyone’s work is b 1 Cor 3:15

my body to be b 1 Cor 13:3

whose end is to be b Heb 6:8

be touched and that b Heb 12:18

are b outside the camp Heb 13:11

in it will be b 2 Pet 3:10

all green grass was b Rev 8:7

BURNING

b torch that passed Gen 15:17

with severe b fever Deut 28:22

on his lips like a b Prov 16:27

b fire shut up in my Jer 20:9

b jealousy against the Ezek 36:5

plucked from the b Amos 4:11

a great mountain b Rev 8:8

fell from heaven, b Rev 8:10

BURNT

lamb for a b offering Gen 22:7

delight in b offering Ps 51:16

b offerings are not Jer 6:20

Though you offer Me b Amos 5:22

BURST

it is ready to b Job 32:19

with doors, when it b Job 38:8

the new wine will b Luke 5:37

falling headlong, he b Acts 1:18

BURY

b your dead in the Gen 23:6

was no one to b them Ps 79:3

go and b my father Matt 8:21

and let the dead b Matt 8:22

BUSH

from the midst of a b Ex 3:2

Him who dwelt in the b Deut 33:16

to him in the b Acts 7:35

BUSINESS

in ships, who do b Ps 107:23

farm, another to his b Matt 22:5

about My Father’s b Luke 2:49

BUSYBODIES

at all, but are b 2 Thess 3:11

but also gossips and b 1 Tim 5:13

BUTLER

b did not remember Gen 40:23

BUTTER

So he took b and milk Gen 18:8

were smoother than b Ps 55:21

of milk produces b Prov 30:33

BUY

in Egypt to b grain Gen 41:57

B the truth Prov 23:23

Yes, come, b wine and Is 55:1

that we may b the poor Amos 8:6

b food for all these Luke 9:18

“B those things we John 13:29

rejoice, those who b 1 Cor 7:30

spend a year there, b James 4:13

I counsel you to b Rev 3:18

and that no one may b Rev 13:17

BUYER

nothing,” cries the b Prov 20:14

as with the b Is 24:2

‘Let not the b Ezek 7:12

BUYS

a field and b it Prov 31:16

has and b that field Matt 13:44

b their merchandise Rev 18:11

BYGONE

b generations Acts 14:16

BYWORD

But He has made me a b Job 17:6

You made us a b Ps 44:14

CAESAR

———Augustus Caesar (31 B.C.-A.D. 14):

Decree of brings Joseph and Mary to Bethlehem, Luke 2:1

———Tiberius Caesar (A.D. 14–37):

Christ’s ministry dated by, Luke 3:1–23

Tribute paid to, Matt 22:17–21

Jews side with, John 19:12

———Claudius Caesar (A.D. 41–54):

Famine in time of, Acts 11:28

Banished Jews from Rome, Acts 18:2

———Nero Caesar (A.D. 54–68):

Paul appealed to, Acts 25:8–12

Christian converts in household of, Phil 4:22

Paul tried before, 2 Tim 4:16–18

Called Augustus, Acts 25:21

CAESAREA

Roman capital of Palestine, Acts 12:19; 23:33

Paul escorted to, Acts 23:23–33

Paul imprisoned at; appeals to Caesar, Acts 25:4, 8–13

Peter preaches at, Acts 10:34–43

Paul preaches at, Acts 9:26–30; 18:22; 21:8

CAESAREA PHILIPPI

A city in northern Palestine; scene of Peter’s great confession, Matt 16:13–20

Probable site of the Transfiguration, Matt 17:1–3

CAGE

c is full of birds Jer 5:27

foul spirit, and a c Rev 18:2

CAIAPHAS

Son-in-law of Annas; high priest, John 18:13

Makes prophecy, John 11:49–52

Jesus appears before, John 18:23, 24

Apostles appear before, Acts 4:1–22

CAIN

Adam’s first son, Gen 4:1

His offering rejected, Gen 4:2–7; Heb 11:4

Murders Abel; is exiled; settles in Nod, Gen 4:8–17

A type of evil, Jude 11

CAKE

Ephraim is a c Hos 7:8

CAKES

Sustain me with c Song 2:5

and love the raisin c Hos 3:1

CALAMITIES

refuge, until these c Ps 57:1

CALAMITY

for the day of their c Deut 32:35

will laugh at your c Prov 1:26

c shall come suddenly Prov 6:15

If there is c in a Amos 3:6

CALCULATED

c the dust of the Is 40:12

CALDRON

this city is the c Ezek 11:3

CALEB

Sent as spy; gives good report; rewarded, Num 13:2, 6, 27, 30; 14:5–9, 24–38

Inherits Hebron, Josh 14:6–15

Conquers his territory with Othniel’s help, Josh 15:13–19

CALF

and made a molded c Ex 32:4

They made a c in Horeb Ps 106:19

is, than a fatted c Prov 15:17

like a stubborn c Hos 4:16

Your c is rejected Hos 8:5

And bring the fatted c Luke 15:23

creature like a c Rev 4:7

CALL

I will c to the LORD 1 Sam 12:17

c their lands after Ps 49:11

To you, O men, I c Prov 8:4

c upon Him while He Is 55:6

‘C to Me Jer 33:3

Arise, c on your God Jon 1:6

They will c on My name Zech 13:9

c His name JESUS Matt 1:21

c the righteous Matt 9:13

Lord our God will c Acts 2:39

c them My people Rom 9:25

then shall they c Rom 10:14

For God did not c 1 Thess 4:7

c and election sure 2 Pet 1:10

CALLED

c the light Day Gen 1:5

c his wife’s name Eve Gen 3:20

“I, the LORD, have c Is 42:6

I have c you by your Is 43:1

The LORD has c Me from Is 49:1

and out of Egypt I c Hos 11:1

“Out of Egypt I c Matt 2:15

a city c Nazareth Matt 2:23

For many are c Matt 20:16

to those who are the c Rom 8:28

these He also c Rom 8:30

But God has c us to 1 Cor 7:15

praises of Him who c 1 Pet 2:9

knowledge of Him who c 2 Pet 1:3

c children of God 1 John 3:1

CALLING

the gifts and the c Rom 11:29

For you see your c 1 Cor 1:26

remain in the same c 1 Cor 7:20

to walk worthy of the c Eph 4:1

in one hope of your c Eph 4:4

us with a holy c 2 Tim 1:9

of the heavenly c Heb 3:1

CALLS

c them all by name Ps 147:4

there is no one who c Is 64:7

David himself c Mark 12:37

c his own sheep John 10:3

For “whoever c Rom 10:13

CALM

the sea will become c Jon 1:12

there was a great c Matt 8:26

CALMED

Surely I have c Ps 131:2

CALVARY

Christ crucified there, Luke 23:33

Same as “Golgotha” in Hebrew, John 19:17

CALVES

made two c of gold 1 Kin 12:28

their cow c without Job 21:10

like stall-fed c Mal 4:2

blood of goats and c Heb 9:12

he took the blood of c Heb 9:19

CAMEL

it is easier for a c Matt 19:24

and swallow a c Matt 23:24

CAMP

“This is God’s c Gen 32:2

who went before the c Ex 14:19

to Him, outside the c Heb 13:13

CAN

I c do all things Phil 4:13

CANA

A village of upper Galilee; home of Nathanael, John 21:2

Site of Christ’s first miracle, John 2:1–11

Healing at, John 4:46–54

CANAAN

A son of Ham, Gen 10:6

Cursed by Noah, Gen 9:20–25

———Promised Land, Gen 12:5

Boundaries of, Gen 10:19

God’s promises concerning, given to Abraham, Gen 12:1–3

to Isaac, Gen 26:2, 3

to Jacob, Gen 28:10–13

to Israel, Ex 3:8

Conquest of, announced, Gen 15:7–21

preceded by spying expedition, Num 13:1–33

delayed by unbelief, Num 14:1–35

accomplished by the Lord, Josh 23:1–16

achieved only in part, Judg 1:21, 27–36

CANAANITES

Israelites commanded to:

drive them out; not serve their gods, Ex 23:23–33

shun their abominations, Lev 18:24–30

not make covenants or intermarry with them, Deut 7:1–3

CANCER

will spread like c 2 Tim 2:17

CANE

bought Me no sweet c Is 43:24

Sheba, and sweet c Jer 6:20

CANOPIES

He made darkness c 2 Sam 22:12

CANOPY

His c around Him was Ps 18:11

CAPERNAUM

Simon Peter’s home, Mark 1:21, 29

Christ performs healings there, Matt 8:5–17; 9:1–8; Mark 1:21–28; John 4:46–54

preaches there, Mark 9:33–50; John 6:24–71

uses as headquarters, Matt 4:13–17

pronounces judgment upon, Matt 11:23, 24

CAPPADOCIA

Jews from, at Pentecost, Acts 2:1, 9

Christians of, addressed by Peter, 1 Pet 1:1

CAPSTONE

bring forth the c Zech 4:7

CAPTAIN

which, having no c Prov 6:7

CAPTIVE

have led captivity c Ps 68:18

of your neck, O c Is 52:2

they shall now go c Amos 6:7

and be led away c Luke 21:24

He led captivity c Eph 4:8

CAPTIVES

will bring back the c Amos 9:14

and return their c Zeph 2:7

make c of gullible women 2 Tim 3:6

CAPTIVITY

bring you back from c Deut 30:3

high, You have led c Ps 68:18

Judah has gone into c Lam 1:3

from David until the c Matt 1:17

and bringing me into c Rom 7:23

every thought into c 2 Cor 10:5

on high, He led c Eph 4:8

shall go into c Rev 13:10

CARCASS

honey were in the c Judg 14:8

For wherever the c Matt 24:28

“Lord, do You not c Luke 10:40

you to be without c 1 Cor 7:32

who will sincerely c Phil 2:20

how will he take c 1 Tim 3:5

casting all your c 1 Pet 5:7

CARED

he said, not that he c John 12:6

CAREFULLY

c keep all these Deut 11:22

I shall walk c all my Is 38:15

CARELESS

but he who is c Prov 19:16

CARES

no one c for my soul Ps 142:4

and are choked with c Luke 8:14

He who is unmarried c 1 Cor 7:32

for He c for you 1 Pet 5:7

CARMEL

City of Judah, Josh 15:55

Site of Saul’s victory, 1 Sam 15:12

———A mountain of Palestine, Josh 19:26

Scene of Elijah’s triumph, 1 Kin 18:19–45

Elisha visits, 2 Kin 2:25

CARNAL

spiritual, but I am c Rom 7:14

c mind is enmity Rom 8:7

for you are still c 1 Cor 3:3

our warfare are not c 2 Cor 10:4

CARNALLY

we may know them c Gen 19:5

that we may know him c Judg 19:22

c minded is death Rom 8:6

CAROUSE

count it pleasure to c 2 Pet 2:13

CAROUSING

be weighed down with c Luke 21:34

CARPENTER

Is this not the c Mark 6:3

CARRIED

the LORD your God c Deut 1:31

and c our sorrows Is 53:4

parted from them and c Luke 24:51

c me away in the Rev 17:3

CARRY

their hands cannot c Job 5:12

c them away like a Ps 90:5

I am not worthy to c Matt 3:11

for you to c your bed John 5:10

it is certain we can c 1 Tim 6:7

CARRYING

a man will meet you c Mark 14:13

always c about in the 2 Cor 4:10

CASE

c that is too hard Deut 1:17

I have prepared my c Job 13:18

I would present my c Job 23:4

“Present your c Is 41:21

Festus laid Paul’s c Acts 25:14

CASSIA

myrrh and aloes and c Ps 45:8

CAST

When they c you down Job 22:29

c away Their Ps 2:3

Why are you c down Ps 42:5

But You have c us off Ps 44:9

c me away from Your Ps 51:11

He c on them the Ps 78:49

the LORD will not c Ps 94:14

me up and c me away Ps 102:10

and the earth shall c Is 26:19

My sight, as I have c Jer 7:15

C away from you all Ezek 18:31

brought Daniel and c Dan 6:16

c all our sins into Mic 7:19

whole body to be c Matt 5:29

the kingdom will be c Matt 8:12

spirits, to c them out Matt 10:1

In My name they will c Mark 16:17

by no means c out John 6:37

c away His people Rom 11:1

c away your confidence Heb 10:35

c their crowns before Rev 4:10

the great dragon was c Rev 12:9

CASTING

nation which I am c Lev 20:23

Andrew his brother, c Matt 4:18

c down arguments 2 Cor 10:5

c all your care 1 Pet 5:7

CASTS

If Satan c Matt 12:26

perfect love c out 1 John 4:18

CATCH

in wait to c the poor Ps 10:9

c Him in His words Mark 12:13

down your nets for a c Luke 5:4

From now on you will c Luke 5:10

CATCHES

and the wolf c the John 10:12

c the wise in their 1 Cor 3:19

CATERPILLAR

their crops to the c Ps 78:46

CATTLE

c you shall take as Josh 8:2

does not let their c Ps 107:38

CAUGHT

behind him was a ram c Gen 22:13

and that night they c John 21:3

Spirit of the Lord c Acts 8:39

her Child was c up Rev 12:5

CAUSE

I would commit my c Job 5:8

my enemy without c Ps 7:4

hate me without a c Ps 35:19

c His face to shine Ps 67:1

C me to know the way Ps 143:8

one to plead his c Prov 18:17

God, Who pleads the c Is 51:22

He judged the c Jer 22:16

brother without a c Matt 5:22

hated Me without a c John 15:25

For this c I was born John 18:37

CAVES

the people hid in c 1 Sam 13:6

rocks, and into the c Is 2:19

in dens and c of the Heb 11:38

CEASE

and night shall not c Gen 8:22

Why should the work c Neh 6:3

There the wicked c Job 3:17

He makes wars c Ps 46:9

C listening to Prov 19:27

C to do evil Is 1:16

tongues, they will c 1 Cor 13:8

do not c to give Eph 1:16

do not c to pray for Col 1:9

CEASED

c building the city Gen 11:8

the sea, and the sea c Jon 1:15

CEASES

for the godly man c Ps 12:1

CEASING

c your work of faith 1 Thess 1:3

thank God without c 1 Thess 2:13

pray without c 1 Thess 5:17

CEDAR

dwell in a house of c 2 Sam 7:2

He shall grow like a c Ps 92:12

of our houses are c Song 1:17

it, paneling it with c Jer 22:14

Indeed Assyria was a c Ezek 31:3

CEDARS

the LORD breaks the c Ps 29:5

c of Lebanon which He Ps 104:16

CELESTIAL

but the glory of the c 1 Cor 15:40

CENCHREA

A harbor of Corinth, Acts 18:18

Home of Phoebe, Rom 16:1

CENSER

Aaron, each took his c Lev 10:1

Each man had a c Ezek 8:11

which had the golden c Heb 9:4

the angel took the c Rev 8:5

CEPHAS

Aramaic for Peter, John 1:42

CERTAINTY

make you know the c Prov 22:21

you may know the c Luke 1:4

CERTIFICATE

a man to write a c Mark 10:4

CERTIFIED

His testimony has c John 3:33

CHAFF

c that a storm Job 21:18

c which the wind Ps 1:4

Let them be like c Ps 35:5

be chased like the c Is 17:13

You shall conceive c Is 33:11

the day passes like c Zeph 2:2

He will burn up the c Matt 3:12

CHAIN

He has made my c Lam 3:7

pit and a great c Rev 20:1

CHAINED

of God is not c 2 Tim 2:9

the prisoners as if c Heb 13:3

CHAINS

their kings with c Ps 149:8

your neck with c Song 1:10

And his c fell off Acts 12:7

am, except for these c Acts 26:29

Remember my c Col 4:18

minister to me in my c Philem 13

delivered them into c 2 Pet 2:4

CHALDEA

Originally, the southern portion of Babylonia, Gen 11:31

Applied later to all Babylonia, Dan 3:8

Abram came from, Gen 11:28–31

CHALDEANS

Attack Job, Job 1:17

Nebuchadnezzar, king of, 2 Kin 24:1

Jerusalem defeated by, 2 Kin 25:1–21

Babylon, “the glory of,” Is 13:19

Predicted captivity of Jews among, Jer 25:1–26

God’s agent, Hab 1:6

CHAMBERS

and the c of the south Job 9:9

brought me into his c Song 1:4

and his c by injustice Jer 22:13

CHAMPION

And a c went out from 1 Sam 17:4

CHANGE

c his countenance Job 14:20

c the night into day Job 17:12

and who can make Him c Job 23:13

Because they do not c Ps 55:19

a cloak You will c Ps 102:26

with those given to c Prov 24:21

Can the Ethiopian c Jer 13:23

c times and law Dan 7:25

c their glory into Hos 4:7

the LORD, I do not c Mal 3:6

now and to c my tone Gal 4:20

there is also a c Heb 7:12

CHANGED

But My people have c Jer 2:11

c the glory of the Rom 1:23

but we shall all be c 1 Cor 15:51

the priesthood being c Heb 7:12

CHANGERS’

and poured out the c John 2:15

CHANGES

c the times and the Dan 2:21

CHANNELS

c of the sea were seen Ps 18:15

CHARACTER

and c, hope Rom 5:4

CHARGED

May it not be c 2 Tim 4:16

CHARIOT

He took off their c Ex 14:25

that suddenly a c 2 Kin 2:11

makes the clouds His c Ps 104:3

and overtake this c Acts 8:29

CHARIOTS

the clatter of his c Judg 5:28

Some trust in c Ps 20:7

The c of God are Ps 68:17

CHARITABLE

you do not do your c Matt 6:1

that your c deed Matt 6:4

c deeds which she Acts 9:36

CHARM

C is deceitful and Prov 31:30

CHARMERS

heed the voice of c Ps 58:5

CHARMS

women who sew magic c Ezek 13:18

CHASE

Five of you shall c Lev 26:8

How could one c Deut 32:30

angel of the LORD c Ps 35:5

CHASTE

may present you as a c 2 Cor 11:2

to be discreet, c Titus 2:5

c conduct accompanied 1 Pet 3:2

CHASTEN

C your son while there Prov 19:18

is My desire, I will c Hos 10:10

a father does not c Heb 12:7

I love, I rebuke and c Rev 3:19

CHASTENED

c my soul with fasting Ps 69:10

c every morning Ps 73:14

The LORD has c me Ps 118:18

In vain I have c Jer 2:30

c us as seemed best Heb 12:10

CHASTENING

have not seen the c Deut 11:2

do not despise the c Job 5:17

‘I have borne c Job 34:31

a prayer when Your c Is 26:16

if you are without c Heb 12:8

Now no c seems to be Heb 12:11

CHASTENS

the LORD loves He c Heb 12:6

CHASTISE

and I, even I, will c Lev 26:28

c them according Hos 7:12

I will therefore c Luke 23:22

CHASTISEMENT

the c for our peace Is 53:5

CHATTER

c leads only to Prov 14:23

CHEAT

‘You shall not c Lev 19:13

Beware lest anyone c Col 2:8

CHEATED

let yourselves be c 1 Cor 6:7

we have c no one 2 Cor 7:2

CHEBAR

River in Babylonia, Ezek 1:3

Site of Ezekiel’s visions, Ezek 10:15, 20

CHEDORLAOMER

A king of Elam; invaded Canaan, Gen 14:1–16

CHEEK

Let him give his c Lam 3:30

with a rod on the c Mic 5:1

on your right c Matt 5:39

CHEEKBONE

my enemies on the c Ps 3:7

CHEEKS

c are lovely with Song 1:10

His c are like a bed Song 5:13

struck Me, and My c Is 50:6

CHEER

and let your heart c Eccl 11:9

“Son, be of good c Matt 9:2

CHEERFUL

for God loves a c 2 Cor 9:7

Is anyone c James 5:13

CHEERFULNESS

shows mercy, with c Rom 12:8

CHEESE

and curdle me like c Job 10:10

CHEMOSH

The god of the Moabites, Num 21:29

Children sacrificed to, 2 Kin 3:26, 27

Solomon builds altars to, 1 Kin 11:7

Josiah destroys altars of, 2 Kin 23:13

CHERISHES

but nourishes and c Eph 5:29

as a nursing mother c 1 Thess 2:7

CHERUB

He rode upon a c 2 Sam 22:11

CHERUBIM

and He placed c Gen 3:24

dwell between the c Ps 80:1

fire from among the c Ezek 10:2

above it were the c Heb 9:5

CHIEF

is white and ruddy, c Song 5:10

of whom I am c 1 Tim 1:15

Zion a c cornerstone 1 Pet 2:6

has become the c 1 Pet 2:7

C Shepherd appears 1 Pet 5:4

CHILD

Like a weaned c Ps 131:2

c is known by his Prov 20:11

Train up a c in the Prov 22:6

For unto us a C Is 9:6

c shall lead them Is 11:6

When Israel was a c Hos 11:1

virgin shall be with c Matt 1:23

He took a little c Mark 9:36

of God as a little c Mark 10:15

kind of c will this be Luke 1:66

So the c grew and Luke 1:80

When I was a c 1 Cor 13:11

She bore a male C Rev 12:5

CHILDBEARING

she will be saved in c 1 Tim 2:15

CHILDBIRTH

pain as a woman in c Is 13:8

CHILDHOOD

from your flesh, for c Eccl 11:10

And he said, “From c Mark 9:21

c you have known 2 Tim 3:15

CHILDLESS

give me, seeing I go c Gen 15:2

this man down as c Jer 22:30

CHILDREN

she bore Jacob no c Gen 30:1

and all of you are c Ps 82:6

c are a heritage Ps 127:3

He has blessed your c Ps 147:13

let the c of Zion be Ps 149:2

c are blessed after Prov 20:7

c rise up and call her Prov 31:28

c are their oppressors Is 3:12

c whom the LORD has Is 8:18

be the peace of your c Is 54:13

they are My people, c Is 63:8

the hearts of the c Mal 4:6

c will rise up against Matt 10:21

and become as little c Matt 18:3

c were brought to Him Matt 19:13

“Let the little c Matt 19:14

the right to become c John 1:12

you were Abraham’s c John 8:39

spirit that we are c Rom 8:16

but as my beloved c 1 Cor 4:14

Brethren, do not be c 1 Cor 14:20

c ought not to lay up 2 Cor 12:14

and were by nature c Eph 2:3

should no longer be c Eph 4:14

Walk as c of light Eph 5:8

and harmless, c Phil 2:15

now we are c of God 1 John 3:2

that we love the c 1 John 5:2

to hear that my c 3 John 4

CHILION

Elimelech’s son, Ruth 1:2

Orpah’s deceased husband, Ruth 1:4, 5

Boaz redeems his estate, Ruth 4:9

CHINNERETH (or Chinneroth)

Fortified city in Naphtali, Deut 3:17

A region bordering the Sea of Galilee, 1 Kin 15:20

Same as the plain of Gennesaret, Matt 14:34

———The OT name for the Sea of Galilee, Num 34:11

Also called Lake of Gennesaret, Luke 5:1

CHOICE

rather than c gold Prov 8:10

CHOOSE

therefore c life Deut 30:19

c none of his ways Prov 3:31

evil and c the good Is 7:15

will still c Israel Is 14:1

will again c Jerusalem Zech 1:17

You did not c John 15:16

yet what I shall c Phil 1:22

CHOOSES

in the way He c Ps 25:12

CHOSE

a good while ago God c Acts 15:7

just as He c us in Him Eph 1:4

from the beginning c 2 Thess 2:13

CHOSEN

of Jacob, His c 1 Chr 16:13

people He has c Ps 33:12

a covenant with My c Ps 89:3

c the way of truth Ps 119:30

servant whom I have c Is 43:10

c that good part Luke 10:42

I know whom I have c John 13:18

c you that you should Acts 22:14

c the foolish things 1 Cor 1:27

Has God not c the poor James 2:5

But you are a c 1 Pet 2:9

CHRIST

genealogy of Jesus C Matt 1:1

Jesus who is called C Matt 1:16

“You are the C Matt 16:16

if You are the C Matt 26:63

a Savior, who is C Luke 2:11

that He Himself is C Luke 23:2

the law that the C John 12:34

he preached the C Acts 9:20

have the Spirit of C Rom 8:9

It is C who died Rom 8:34

C did not please Rom 15:3

Is C divided 1 Cor 1:13

Him you are in C Jesus 1 Cor 1:30

to be justified by C Gal 2:17

been crucified with C Gal 2:20

but C lives in me Gal 2:20

your Seed,” who is C Gal 3:16

before by God in C Gal 3:17

C may dwell in your Eph 3:17

C will give you Eph 5:14

C is head of the Eph 5:23

to me, to live is C Phil 1:21

confess that Jesus C Phil 2:11

C who strengthens Phil 4:13

which is C in you Col 1:27

C who is our Col 3:4

C is all and in all Col 3:11

and men, the Man C 1 Tim 2:5

Jesus C is the same Heb 13:8

C His Son cleanses us 1 John 1:7

that Jesus is the C 1 John 5:1

of His C have come Rev 12:10

and reigned with C Rev 20:4

CHRISTIAN

me to become a C Acts 26:28

anyone suffers as a C 1 Pet 4:16

CHRISTIANS

were first called C Acts 11:26

CHRISTS

For false c and Matt 24:24

CHURCH

rock I will build My c Matt 16:18

them, tell it to the c Matt 18:17

c daily those who were Acts 2:47

elders in every c Acts 14:23

do you despise the c 1 Cor 11:22

be made known by the c Eph 3:10

also loved the c Eph 5:25

Himself a glorious c Eph 5:27

as the Lord does the c Eph 5:29

body, which is the c Col 1:24

and do not let the c 1 Tim 5:16

general assembly and c Heb 12:23

To the angel of the c Rev 2:1

CHURCHES

strengthening the c Acts 15:41

The c of Christ greet Rom 16:16

imitators of the c 1 Thess 2:14

John, to the seven c Rev 1:4

angels of the seven c Rev 1:20

these things in the c Rev 22:16

CHURNING

For as the c of milk Prov 30:33

CHURNS

My heart c within Me Hos 11:8

CILICIA

Paul’s homeland, Acts 21:39

Students from, argued with Stephen, Acts 6:9

Paul labors in, Gal 1:21

CIRCLE

He walks above the c Job 22:14

when He drew a c Prov 8:27

who sits above the c Is 40:22

CIRCUIT

of heaven, and its c Ps 19:6

comes again on its c Eccl 1:6

CIRCUMCISE

c the foreskin of your Deut 10:16

LORD your God will c Deut 30:6

C yourselves to the Jer 4:4

is necessary to c them Acts 15:5

CIRCUMCISED

among you shall be c Gen 17:10

who will justify the c Rom 3:30

While he was c Rom 4:10

the gospel for the c Gal 2:7

if you become c Gal 5:2

c the eighth day Phil 3:5

In Him you were also c Col 2:11

CIRCUMCISION

him the covenant of c Acts 7:8

c that which is outward Rom 2:28

c is that of the heart Rom 2:29

a servant to the c Rom 15:8

C is nothing and 1 Cor 7:19

Christ Jesus neither c Gal 5:6

For we are the c Phil 3:3

circumcised with the c Col 2:11

those of the c Titus 1:10

CIRCUMSPECTLY

then that you walk c Eph 5:15

CISTERN

waters of his own c 2 Kin 18:31

from your own c Prov 5:15

CITIES

He overthrew those c Gen 19:25

repair the ruined c Is 61:4

c are a wilderness Is 64:10

c will be laid waste Jer 4:7

three parts, and the c Rev 16:19

CITIZEN

But I was born a c Acts 22:28

CITIZENS

But his c hated him Luke 19:14

but fellow c with the Eph 2:19

CITIZENSHIP

sum I obtained this c Acts 22:28

For our c is in heaven Phil 3:20

CITY

And he built a c Gen 4:17

shall make glad the c Ps 46:4

c shall flourish Ps 72:16

They found no c Ps 107:4

c that is compact Ps 122:3

the LORD guards the c Ps 127:1

at the entry of the c Prov 8:3

c has become a harlot Is 1:21

upon Zion, the c Is 33:20

after the holy c Is 48:2

How lonely sits the c Lam 1:1

Nineveh, that great c Jon 4:11

c that dwelt securely Zeph 2:15

to the oppressing c Zeph 3:1

c called Nazareth Matt 2:23

c that is set on a Matt 5:14

He has prepared a c Heb 11:16

Zion and to the c Heb 12:22

have no continuing c Heb 13:14

will tread the holy c Rev 11:2

fallen, that great c Rev 14:8

and the beloved c Rev 20:9

John, saw the holy c Rev 21:2

c was pure gold Rev 21:18

c had no need of the Rev 21:23

the gates into the c Rev 22:14

CLAP

c their hands at him Job 27:23

Oh, c your hands Ps 47:1

let the rivers c Ps 98:8

of the field shall c Is 55:12

CLAUDIUS LYSIAS

Roman commander who protected Paul, Acts 24:22–24, 26

CLAY

dwell in houses of c Job 4:19

have made me like c Job 10:9

are defenses of c Job 13:12

been formed out of c Job 33:6

takes on form like c Job 38:14

pit, out of the miry c Ps 40:2

be esteemed as the c Is 29:16

Shall the c say to him Is 45:9

We are the c Is 64:8

“Look, as the c Jer 18:6

iron and partly of c Dan 2:33

blind man with the c John 9:6

have power over the c Rom 9:21

CLEAN

seven each of every c Gen 7:2

between unclean and c Lev 10:10

wash in them and be c 2 Kin 5:12

Who can bring a c Job 14:4

He who has c hands and Ps 24:4

make yourselves c Is 1:16

Then I will sprinkle c Ezek 36:25

c out His threshing Matt 3:12

You can make me c Matt 8:2

all things are c Luke 11:41

but is completely c John 13:10

“You are not all c John 13:11

You are already c John 15:3

in fine linen, c Rev 19:8

CLEANSE

You shall c the altar Ex 29:36

C me from secret Ps 19:12

and c me from my sin Ps 51:2

How can a young man c Ps 119:9

I will c you from all Ezek 36:25

c the lepers, raise Matt 10:8

might sanctify and c Eph 5:26

c your conscience Heb 9:14

C your hands James 4:8

us our sins and to c 1 John 1:9

CLEANSED

Surely I have c Ps 73:13

and you were not c Ezek 24:13

the lepers are c Matt 11:5

“Were there not ten c Luke 17:17

CLEANSES

Therefore if anyone c 2 Tim 2:21

Jesus Christ His Son c 1 John 1:7

CLEAR

c shining after rain 2 Sam 23:4

fair as the moon, c Song 6:10

yourselves to be c 2 Cor 7:11

like a jasper stone, c Rev 21:11

of life, c as crystal Rev 22:1

CLEFTS

to go into the c Is 2:21

valleys and in the c Is 7:19

you who dwell in the c Jer 49:16

CLERK

c had quieted the Acts 19:35

CLIFF

secret places of the c Song 2:14

CLIMB

go into thickets and c Jer 4:29

mighty men, they c Joel 2:7

though they c up to Amos 9:2

CLIMBS

c up some other way John 10:1

CLING

and that you may c Deut 30:20

to her, “Do not c John 20:17

C to what is good Rom 12:9

CLINGS

and My tongue c Ps 22:15

My soul c to the dust Ps 119:25

CLOAK

c You will change them Ps 102:26

let him have your c Matt 5:40

c You will fold them Heb 1:12

using liberty as a c 1 Pet 2:16

CLOSE

c friends abhor me Job 19:19

of Christ he came c Phil 2:30

CLOSED

and has c your eyes Is 29:10

for the words are c Dan 12:9

the deep c around me Jon 2:5

CLOTH

a piece of unshrunk c Matt 9:16

in a clean linen c Matt 27:59

CLOTHE

c them with tunics Ex 40:14

c me with skin and Job 10:11

c her priests with Ps 132:16

His enemies I will c Ps 132:18

Though you c yourself Jer 4:30

He not much more c Matt 6:30

CLOTHED

of skin, and c them Gen 3:21

Have you c his neck Job 39:19

off my sackcloth and c Ps 30:11

The pastures are c Ps 65:13

the LORD is c Ps 93:1

You are c with honor Ps 104:1

c himself with cursing Ps 109:18

Let Your priests be c Ps 132:9

all her household is c Prov 31:21

c you with fine linen Ezek 16:10

A man c in soft Matt 11:8

I was naked and you c Matt 25:36

legion, sitting and c Mark 5:15

And they c Him with Mark 15:17

rich man who was c Luke 16:19

desiring to be c 2 Cor 5:2

that you may be c Rev 3:18

a woman c with the sun Rev 12:1

He was c with a robe Rev 19:13

CLOTHES

c will abhor me Job 9:31

c became shining Mark 9:3

many spread their c Luke 19:36

laid down their c Acts 7:58

and tore off their c Acts 22:23

a poor man in filthy c James 2:2

CLOTHING

c they cast lots Ps 22:18

c is woven with gold Ps 45:13

will provide your c Prov 27:26

and honor are her c Prov 31:25

of vengeance for c Is 59:17

the body more than c Matt 6:25

do you worry about c Matt 6:28

to you in sheep’s c Matt 7:15

those who wear soft c Matt 11:8

c as white as snow Matt 28:3

c they cast lots John 19:24

before me in bright c Acts 10:30

CLOTHS

wrapped in swaddling c Luke 2:12

in, saw the linen c John 20:5

CLOUD

My rainbow in the c Gen 9:13

day in a pillar of c Ex 13:21

c covered the mountain Ex 24:15

c descended and stood Ex 33:9

camp; as long as the c Num 9:18

c did not depart Neh 9:19

He led them with the c Ps 78:14

his favor is like a c Prov 16:15

these who fly like a c Is 60:8

like a morning c Hos 6:4

behold, a bright c Matt 17:5

of Man coming in a c Luke 21:27

c received Him out of Acts 1:9

were under the c 1 Cor 10:1

by so great a c Heb 12:1

CLOUDS

a morning without c 2 Sam 23:3

c poured out water Ps 77:17

and hail, snow and c Ps 148:8

c drop down the dew Prov 3:20

he who regards the c Eccl 11:4

of Man coming on the c Matt 24:30

with them in the c 1 Thess 4:17

are c without water Jude 12

He is coming with c Rev 1:7

CLOUDY

them by day with a c Neh 9:12

spoke to them in the c Ps 99:7

CLOVEN

the hoof, having c Lev 11:3

chew the cud or have c Deut 14:7

CLUSTER

beloved is to me a c Song 1:14

wine is found in the c Is 65:8

COAL

in his hand a live c Is 6:6

it shall not be a c Is 47:14

COALS

wicked He will rain c Ps 11:6

c were kindled by it Ps 18:8

let burning c fall Ps 140:10

Can one walk on hot c Prov 6:28

so you will heap c Prov 25:22

doing you will heap c Rom 12:20

COBRA

it becomes c venom Job 20:14

c that stops its ear Ps 58:4

the lion and the c Ps 91:13

COBRA’S

shall play by the c Is 11:8

COFFIN

and he was put in a c Gen 50:26

David followed the c 2 Sam 3:31

touched the open c Luke 7:14

COIN

sold for a copper c Matt 10:29

if she loses one c Luke 15:8

COLD

and harvest, C and Gen 8:22

can stand before His c Ps 147:17

Like the c of snow in Prov 25:13

c water to a weary Prov 25:25

c water in the name of Matt 10:42

of many will grow c Matt 24:12

that you are neither c Rev 3:15

COLLECTED

coming I might have c Luke 19:23

COLLECTION

from Jerusalem the c 2 Chr 24:6

concerning the c 1 Cor 16:1

COLOSSE

A city in Asia Minor, Col 1:2

Evangelized by Epaphras, Col 1:7

Not visited by Paul, Col 2:1

Paul writes against errors of, Col 2:16–23

COLT

and his donkey’s c Gen 49:11

on a donkey, a c Zech 9:9

on a donkey, a c Matt 21:5

own clothes on the c Luke 19:35

COME

then does wisdom c Job 28:20

of glory shall c Ps 24:7

Our God shall c Ps 50:3

You all flesh will c Ps 65:2

C with me from Lebanon Song 4:8

He will c and save you Is 35:4

who have no money, C Is 55:1

Your kingdom c Matt 6:10

C to Me Matt 11:28

For many will c Matt 24:5

Israel, let Him now c Matt 27:42

If anyone desires to c Luke 9:23

kingdom of God has c Luke 10:9

I have c in My John 5:43

and I have not c John 7:28

thirsts, let him c John 7:37

c that they may have John 10:10

c as a light into the John 12:46

I will c to you John 14:18

If I had not c John 15:22

savage wolves will c Acts 20:29

O Lord, c 1 Cor 16:22

the door, I will c Rev 3:20

the bride say, “C Rev 22:17

COMELINESS

He has no form or c Is 53:2

COMES

Who is this who c Is 63:1

‘Come,’ and he c Matt 8:9

Lord’s death till He c 1 Cor 11:26

Then c the end 1 Cor 15:24

COMFORT

with him, and to c him Job 2:11

and Your staff, they c Ps 23:4

When will you c Ps 119:82

yes, c My people Is 40:1

For the LORD will c Is 51:3

c all who mourn Is 61:2

she has none to c her Lam 1:2

the LORD will again c Zech 1:17

and God of all c 2 Cor 1:13

trouble, with the c 2 Cor 1:4

in Christ, if any c Phil 2:1

c each other and edify 1 Thess 5:11

COMFORTED

So Isaac was c after Gen 24:67

soul refused to be c Ps 77:2

For the LORD has c Is 49:13

refusing to be c Jer 31:15

but now he is c Luke 16:25

COMFORTER

She had no c Lam 1:9

COMFORTS

the army, as one who c Job 29:25

I, even I, am He who c Is 51:12

him, and restore c Is 57:18

one whom his mother c Is 66:13

who c us in all our 2 Cor 1:4

who c the downcast 2 Cor 7:6

COMING

your salvation is c Is 62:11

behold, the day is c Mal 4:1

but He who is c Matt 3:11

“Are You the C Matt 11:3

be the sign of Your c Matt 24:3

is delaying his c Matt 24:48

see the Son of Man c Mark 13:26

mightier than I is c Luke 3:16

are Christ’s at His c 1 Cor 15:23

to you the power and c 2 Pet 1:16

the promise of His c 2 Pet 3:4

Behold, I am c Rev 3:11

“Behold, I am c Rev 22:7

“Surely I am c Rev 22:20

COMMAND

in order that he may c Gen 18:19

“The LORD will c Deut 28:8

in that I c you Deut 30:16

c His lovingkindness Ps 42:8

c victories for Jacob Ps 44:4

to all that I c Jer 11:4

if it is You, c Matt 14:28

c fire to come down Luke 9:54

c I have received John 10:18

And I know that His c John 12:50

if you do whatever I c John 15:14

do the things we c 2 Thess 3:4

COMMANDED

“Have you c the Job 38:12

c His covenant forever Ps 111:9

For there the LORD c Ps 133:3

it is the God who c 2 Cor 4:6

not endure what was c Heb 12:20

COMMANDMENT

c of the LORD is pure Ps 19:8

c is exceedingly broad Ps 119:96

For the c is a lamp Prov 6:23

Me is taught by the c Is 29:13

which is the great c Matt 22:36

A new c I give to John 13:34

the Father gave Me c John 14:31

law, but when the c Rom 7:9

the c might become Rom 7:13

which is the first c Eph 6:2

c is the word which 1 John 2:7

And this is His c 1 John 3:23

as we received c 2 John 4

This is the c 2 John 6

COMMANDMENTS

covenant, the Ten C Ex 34:28

to observe all these c Deut 6:25

who remember His c Ps 103:18

do not hide Your c Ps 119:19

myself in Your c Ps 119:47

for I believe Your c Ps 119:66

Your c are faithful Ps 119:86

c more than gold Ps 119:127

as doctrines the c Matt 15:9

c hang all the Law Matt 22:40

He who has My c John 14:21

according to the c Col 2:22

Now he who keeps His c 1 John 3:24

COMMANDS

with authority He c Mark 1:27

COMMEND

But food does not c 1 Cor 8:8

COMMENDABLE

For this is c 1 Pet 2:19

patiently, this is c 1 Pet 2:20

COMMENDED

A man will be c Prov 12:8

c the unjust steward Luke 16:8

where they had been c Acts 14:26

COMMENDING

of the truth c 2 Cor 4:2

COMMENDS

but whom the Lord c 2 Cor 10:18

COMMIT

“You shall not c Ex 20:14

C your works to the Prov 16:3

mammon, who will c Luke 16:11

into Your hands I c Luke 23:46

But Jesus did not c John 2:24

c sexual immorality 1 Cor 10:8

c these to faithful 2 Tim 2:2

c their souls to Him 1 Pet 4:19

c sin not leading 1 John 5:16

COMMITS

to you, whoever c John 8:34

sin also c lawlessness 1 John 3:4

COMMITTED

For My people have c Jer 2:13

c things deserving Luke 12:48

For God has c them all Rom 11:32

Guard what was c 1 Tim 6:20

“Who c no sin 1 Pet 2:22

c Himself to Him who 1 Pet 2:23

COMMON

of the c people sins Lev 4:27

poor have this in c Prov 22:2

c people heard Him Mark 12:37

had all things in c Acts 2:44

never eaten anything c Acts 10:14

not call any man c Acts 10:28

a true son in our c Titus 1:4

concerning our c Jude 3

COMMOTION

there arose a great c Acts 19:23

COMMUNED

I c with my heart Eccl 1:16

COMMUNION

bless, is it not the c 1 Cor 10:16

c has light with 2 Cor 6:14

c of the Holy Spirit 2 Cor 13:14

COMPANION

a man my equal, My c Ps 55:13

I am a c of all who Ps 119:63

the Man who is My C Zech 13:7

urge you also, true c Phil 4:3

your brother and c Rev 1:9

COMPANIONS

are rebellious, and c Is 1:23

and calling to their c Matt 11:16

more than Your c Heb 1:9

while you became c Heb 10:33

COMPANY

great was the c Ps 68:11

epistle not to keep c 1 Cor 5:9

c corrupts good habits 1 Cor 15:33

and do not keep c 2 Thess 3:14

to an innumerable c Heb 12:22

COMPARE

may desire cannot c Prov 3:15

c ourselves with those 2 Cor 10:12

COMPARED

the heavens can be c Ps 89:6

may desire cannot be c Prov 8:11

are not worthy to be c Rom 8:18

COMPASSION

show you mercy, have c Deut 13:17

His people and have c Deut 32:36

He, being full of c Ps 78:38

are a God full of c Ps 86:15

will return and have c Jer 12:15

yet He will show c Lam 3:32

c everyone to his Zech 7:9

He was moved with c Matt 9:36

also have had c Matt 18:33

“I have c on the Mark 8:2

whomever I will have c Rom 9:15

He can have c on those Heb 5:2

of one mind, having c 1 Pet 3:8

And on some have c Jude 22

COMPASSIONATE

c women have cooked Lam 4:10

the Lord is very c James 5:11

COMPASSIONS

because His c fail not Lam 3:22

COMPEL

c them to come in Luke 14:23

COMPELLED

Macedonia, Paul was c Acts 18:5

COMPELS

the spirit within me c Job 32:18

And whoever c Matt 5:41

the love of Christ c 2 Cor 5:14

COMPLACENCY

slay them, and the c Prov 1:32

who are settled in c Zeph 1:12

COMPLAIN

should a living man c Lam 3:39

COMPLAINED

and you c in your Deut 1:27

but c in their tents Ps 106:25

some of them also c 1 Cor 10:10

COMPLAINERS

These are grumblers, c Jude 16

COMPLAINING

all things without c Phil 2:14

COMPLAINT

“Even today my c Job 23:2

I pour out my c Ps 142:2

for the LORD has a c Mic 6:2

if anyone has a c Col 3:13

COMPLAINTS

Who has c Prov 23:29

laid many serious c Acts 25:7

COMPLETE

that you may be made c 2 Cor 13:9

work in you will c Phil 1:6

and you are c in Him Col 2:10

of God may be c 2 Tim 3:17

make you c in every Heb 13:21

the wrath of God is c Rev 15:1

COMPLETELY

I made a man c well John 7:23

Himself sanctify you c 1 Thess 5:23

COMPOSED

But God c the body 1 Cor 12:24

COMPREHEND

which we cannot c Job 37:5

c my path and my lying Ps 139:3

the darkness did not c John 1:5

may be able to c Eph 3:18

CONCEAL

Almighty I will not c Job 27:11

c pride from man Job 33:17

of God to c a matter Prov 25:2

CONCEALED

c Your lovingkindness Ps 40:10

than love carefully c Prov 27:5

CONCEIT

selfish ambition or c Phil 2:3

CONCEITED

Let us not become c Gal 5:26

CONCEIVE

the virgin shall c Is 7:14

And behold, you will c Luke 1:31

CONCEIVED

in sin my mother c Ps 51:5

when desire has c James 1:15

CONCERN

Neither do I c myself Ps 131:1

the things which c Acts 28:31

my deep c for all the 2 Cor 11:28

CONCERNED

Is it oxen God is c 1 Cor 9:9

CONCESSION

But I say this as a c 1 Cor 7:6

CONCILIATION

c pacifies great Eccl 10:4

CONCLUSION

Let us hear the c Eccl 12:13

CONDEMN

say to God, ‘Do not c Job 10:2

world to c the world John 3:17

her, “Neither do I c John 8:11

judge another you c Rom 2:1

our heart does not c 1 John 3:21

CONDEMNATION

will receive greater c Matt 23:14

can you escape the c Matt 23:33

subject to eternal c Mark 3:29

And this is the c John 3:19

the resurrection of c John 5:29

Their c is just Rom 3:8

therefore now no c Rom 8:1

of c had glory 2 Cor 3:9

having c because they 1 Tim 5:12

marked out for this c Jude 4

CONDEMNED

words you will be c Matt 12:37

does not believe is c John 3:18

c sin in the flesh Rom 8:3

CONDEMNS

Who is he who c Rom 8:34

For if our heart c 1 John 3:20

CONDUCT

c yourselves like men 1 Sam 4:9

who are of upright c Ps 37:14

c yourself in the 1 Tim 3:15

c that his works are James 3:13

to each one’s work, c 1 Pet 1:17

from your aimless c 1 Pet 1:18

may be won by the c 1 Pet 3:1

CONFESS

c my transgressions Ps 32:5

that if you c with Rom 10:9

every tongue shall c Rom 14:11

C your trespasses James 5:16

If we c our sins 1 John 1:9

but I will c his name Rev 3:5

CONFESSED

c that He was Christ John 9:22

c the good confession 1 Tim 6:12

CONFESSES

prosper, but whoever c Prov 28:13

c that Jesus is the 1 John 4:15

CONFESSION

of Israel, and make c Josh 7:19

with the mouth c Rom 10:10

confessed the good c 1 Tim 6:12

witnessed the good c 1 Tim 6:13

High Priest of our c Heb 3:1

let us hold fast our c Heb 4:14

CONFIDENCE

You who are the c Ps 65:5

the LORD than to put c Ps 118:8

c shall be your Is 30:15

Jesus, and have no c Phil 3:3

if we hold fast the c Heb 3:6

appears, we may have c 1 John 2:28

CONFINED

saying, “I am c Jer 36:5

the Scripture has c Gal 3:22

CONFIRM

c the promises Rom 15:8

who will also c 1 Cor 1:8

CONFIRMED

covenant that was c Gal 3:17

by the Lord, and was c Heb 2:3

c it by an oath Heb 6:17

prophetic word c 2 Pet 1:19

CONFIRMING

c the word through the Mark 16:20

CONFLICT

having the same c Phil 1:30

to know what a great c Col 2:1

CONFLICTS

Outside were c 2 Cor 7:5

CONFORMED

predestined to be c Rom 8:29

And do not be c Rom 12:2

sufferings, being c Phil 3:10

body that it may be c Phil 3:21

CONFOUNDED

who seek You be c Ps 69:6

CONFUSE

c their language Gen 11:7

CONFUSED

there the LORD c Gen 11:9

the assembly was c Acts 19:32

CONFUSION

c who plot my hurt Ps 35:4

us drink the wine of c Ps 60:3

CONGREGATION

Nor sinners in the c Ps 1:5

the c of the wicked Ps 22:16

God stands in the c Ps 82:1

CONIAH

King of Judah, Jer 22:24, 28

Same as Jehoiachin, 2 Kin 24:8

CONQUER

conquering and to c Rev 6:2

CONQUERORS

we are more than c Rom 8:37

CONSCIENCE

convicted by their c John 8:9

strive to have a c Acts 24:16

I am not lying, my c Rom 9:1

wrath but also for c Rom 13:5

no questions for c 1 Cor 10:25

faith with a pure c 1 Tim 3:9

having their own c 1 Tim 4:2

to God, cleanse your c Heb 9:14

from an evil c and our Heb 10:22

having a good c 1 Pet 3:16

CONSECRATE

“C to Me all the Ex 13:2

c himself this day 1 Chr 29:5

the trumpet in Zion, c Joel 2:15

c their gain to the Mic 4:13

CONSECRATED

c this house which you 1 Kin 9:3

CONSENT

entice you, do not c Prov 1:10

and does not c to 1 Tim 6:3

CONSENTED

you saw a thief, you c Ps 50:18

He had not c to their Luke 23:51

CONSENTING

Now Saul was c to his Acts 8:1

CONSIDER

When I c Your heavens Ps 8:3

c her palaces Ps 48:13

c carefully what is Prov 23:1

C the work of God Eccl 7:13

My people do not c Is 1:3

c the operation Is 5:12

your God will c Jon 1:6

“C your ways Hag 1:5

C the lilies of the Matt 6:28

C the ravens Luke 12:24

Let a man so c us 1 Cor 4:1

c how great this man Heb 7:4

c one another in order Heb 10:24

c Him who endured Heb 12:3

CONSIDERS

c all their works Ps 33:15

CONSIST

in Him all things c Col 1:17

CONSOLATION

waiting for the C Luke 2:25

have received your c Luke 6:24

abound in us, so our c 2 Cor 1:5

if there is any c Phil 2:1

given us everlasting c 2 Thess 2:16

we might have strong c Heb 6:18

CONSOLATIONS

Are the c of God too Job 15:11

CONSOLE

c those who mourn Is 61:3

CONSPIRE

What do you c against Nah 1:9

CONSTANT

c prayer was Acts 12:5

CONSULT

They only c to cast Ps 62:4

CONSULTED

c together against Ps 83:3

CONSUME

your midst, lest I c Ex 33:3

this great fire will c Deut 5:25

C them in wrath Ps 59:13

whom the Lord will c 2 Thess 2:8

CONSUMED

but the bush was not c Ex 3:2

c the burnt 1 Kin 18:38

For we have been c Ps 90:7

mercies we are not c Lam 3:22

beware lest you be c Gal 5:15

CONSUMING

the LORD was like a c Ex 24:17

before you as a c Deut 9:3

our God is a c fire Heb 12:29

CONSUMMATION

I have seen the c Ps 119:96

CONSUMPTION

will strike you with c Deut 28:22

CONTAIN

of heavens cannot c 2 Chr 2:6

c the books that John 21:25

CONTEMPT

He pours c on princes Job 12:21

wicked comes, c comes Prov 18:3

and everlasting c Dan 12:2

and be treated with c Mark 9:12

CONTEMPTIBLE

of the LORD is c Mal 1:7

also have made you c Mal 2:9

and his speech c 2 Cor 10:10

CONTEND

show me why You c Job 10:2

Will you c for God Job 13:8

let us c together Is 43:26

for I will c with him Is 49:25

then how can you c Jer 12:5

c earnestly for the Jude 3

CONTENDED

Therefore the people c Ex 17:2

CONTENT

state I am, to be c Phil 4:11

these we shall be c 1 Tim 6:8

covetousness; be c Heb 13:5

CONTENTION

lips enter into c Prov 18:6

and c will leave Prov 22:10

strife and a man of c Jer 15:10

CONTENTIONS

Casting lots causes c Prov 18:18

sorcery, hatred, c Gal 5:20

genealogies, c Titus 3:9

CONTENTIOUS

than with a c and Prov 21:19

shared with a c woman Prov 25:24

anyone seems to be c 1 Cor 11:16

CONTENTMENT

c is great gain 1 Tim 6:6

CONTINUAL

a merry heart has a c Prov 15:15

in wrath with a c Is 14:6

c coming she weary me Luke 18:5

c grief in my heart Rom 9:2

CONTINUALLY

heart was only evil c Gen 6:5

His praise shall c Ps 34:1

and Your truth c Ps 40:11

of God endures c Ps 52:1

I keep Your law c Ps 119:44

Before Me c are grief Jer 6:7

and wait on your God c Hos 12:6

will give ourselves c Acts 6:4

remains a priest c Heb 7:3

c offer the sacrifice Heb 13:15

CONTINUE

tells lies shall not c Ps 101:7

persuaded them to c Acts 13:43

Shall we c in sin that Rom 6:1

who does not c in all Gal 3:10

C earnestly in prayer Col 4:2

because they did not c Heb 8:9

Let brotherly love c Heb 13:1

asleep, all things c 2 Pet 3:4

CONTINUED

c steadfastly in the Acts 2:42

us, they would have c 1 John 2:19

CONTINUES

But He, because He c Heb 7:24

law of liberty and c James 1:25

CONTRADICTIONS

idle babblings and c 1 Tim 6:20

CONTRARY

to worship God c Acts 18:13

and these are c Gal 5:17

please God and are c 1 Thess 2:15

other thing that is c 1 Tim 1:10

CONTRIBUTION

to make a certain c Rom 15:26

CONTRITE

saves such as have a c Ps 34:18

a broken and a c Ps 51:17

with him who has a c Is 57:15

poor and of a c spirit Is 66:2

CONTROVERSY

another, matters of c Deut 17:8

For the LORD has a c Jer 25:31

c great is 1 Tim 3:16

CONVERSION

describing the c Acts 15:3

CONVERTED

unless you are c Matt 18:3

CONVEYED

of darkness and c Col 1:13

CONVICT

He has come, He will c John 16:8

c those who Titus 1:9

c all who are ungodly Jude 15

CONVICTS

Which of you c John 8:46

CONVINCED

Let each be fully c Rom 14:5

COOKED

c their own children Lam 4:10

COOL

in the garden in the c Gen 3:8

and c my tongue Luke 16:24

COPIES

necessary that the c Heb 9:23

hands, which are c Heb 9:24

COPPER

hills you can dig c Deut 8:9

of cups, pitchers, c Mark 7:4

sold for two c coins Luke 12:6

COPPERSMITH

c did me much harm 2 Tim 4:14

COPY

who serve the c Heb 8:5

CORD

this line of scarlet c Josh 2:18

And a threefold c Eccl 4:12

before the silver c Eccl 12:6

CORDS

in pieces the c Ps 129:4

he is caught in the c Prov 5:22

draw iniquity with c Is 5:18

them with gentle c Hos 11:4

had made a whip of c John 2:15

CORINTH

Paul labors at, Acts 18:1–18

Site of church, 1 Cor 1:2

Visited by Apollos, Acts 19:1

CORNELIUS

A religious Gentile, Acts 10:1–48

CORNER

was not done in a c Acts 26:26

CORNERSTONE

Or who laid its c Job 38:6

has become the chief c Ps 118:22

stone, a precious c Is 28:16

become the chief c Matt 21:42

in Zion a chief c 1 Pet 2:6

CORPSE

c was thrown on the 1 Kin 13:24

c trodden underfoot Is 14:19

CORRECT

with rebukes You c Ps 39:11

C your son Prov 29:17

But I will c you in Jer 30:11

CORRECTED

human fathers who c Heb 12:9

CORRECTION

nor detest His c Prov 3:11

but he who refuses c Prov 10:17

but he who hates c Prov 12:1

c will drive it Prov 22:15

Do not withhold c Prov 23:13

they received no c Jer 2:30

for reproof, for c 2 Tim 3:16

CORRECTS

is the man whom God c Job 5:17

the LORD loves He c Prov 3:12

CORRODED

and silver are c James 5:3

CORRUPT

have together become c Ps 14:3

have together become c Ps 53:3

old man which grows c Eph 4:22

men of c minds 2 Tim 3:8

in these things they c Jude 10

CORRUPTED

for all flesh had c Gen 6:12

we have c no one 2 Cor 7:2

so your minds may be c 2 Cor 11:3

Your riches are c James 5:2

the great harlot who c Rev 19:2

CORRUPTIBLE

For this c must put on 1 Cor 15:53

redeemed with c things 1 Pet 1:18

CORRUPTION

Your Holy One to see c Ps 16:10

God raised up saw no c Acts 13:37

from the bondage of c Rom 8:21

The body is sown in c 1 Cor 15:42

c inherit incorruption 1 Cor 15:50

of the flesh reap c Gal 6:8

having escaped the c 2 Pet 1:4

perish in their own c 2 Pet 2:12

COST

and count the c Luke 14:28

COULD

has done what she c Mark 14:8

c remove mountains 1 Cor 13:2

which no one c number Rev 7:9

COUNCILS

deliver you up to c Mark 13:9

COUNSEL

and strength, He has c Job 12:13

the c of the wicked is Job 21:16

when the friendly c Job 29:4

is this who darkens c Job 38:2

who walks not in the c Ps 1:1

We took sweet c Ps 55:14

guide me with Your c Ps 73:24

you disdained all my c Prov 1:25

have none of my c Prov 1:30

Where there is no c Prov 11:14

C in the heart of man Prov 20:5

by wise c wage war Prov 20:18

whom did He take c Is 40:14

You are great in c Jer 32:19

according to the c Eph 1:11

immutability of His c Heb 6:17

I c you to buy from Rev 3:18

COUNSELOR

be called Wonderful, C Is 9:6

but there was no c Is 41:28

Has your c perished Mic 4:9

who has become His c Rom 11:34

COUNSELORS

c there is safety Prov 11:14

COUNT

c the people of Israel 2 Sam 24:4

c my life dear to Acts 20:24

c me as a partner Philem 17

His promise, as some c 2 Pet 3:9

COUNTED

Even a fool is c Prov 17:28

c as the small dust Is 40:15

the wages are not c Rom 4:4

He c me faithful 1 Tim 1:12

who rule well be c 1 Tim 5:17

COUNTENANCE

The LORD lift up His c Num 6:26

c they did not cast Job 29:24

up the light of Your c Ps 4:6

His c is like Lebanon Song 5:15

with a sad c Matt 6:16

His c was like Matt 28:3

of the glory of his c 2 Cor 3:7

sword, and His c Rev 1:16

COUNTRY

“Get out of your c Gen 12:1

good news from a far c Prov 25:25

and went into a far c Matt 21:33

as in a foreign c Heb 11:9

that is, a heavenly c Heb 11:16

COUNTRYMEN

for my brethren, my c Rom 9:3

COURAGE

strong and of good c Deut 31:6

thanked God and took c Acts 28:15

COURSE

and sets on fire the c James 3:6

COURT

appoint my day in c Job 9:19

by you or by a human c 1 Cor 4:3

They zealously c Gal 4:17

COURTEOUS

be tenderhearted, be c 1 Pet 3:8

COURTS

he may dwell in Your c Ps 65:4

even faints for the c Ps 84:2

flourish in the c Ps 92:13

and into His c Ps 100:4

drink it in My holy c Is 62:9

COVENANT

I will establish My c Gen 6:18

the LORD made a c Gen 15:18

for Me, behold, My c Gen 17:4

as a perpetual c Ex 31:16

it is a c of salt Num 18:19

Remember His c forever 1 Chr 16:15

“I have made a c Job 31:1

will show them His c Ps 25:14

c shall stand firm Ps 89:28

sons will keep My c Ps 132:12

and give You as a C Is 42:6

the words of this c Jer 11:2

I will make a new c Jer 31:31

‘I made a c with your Jer 34:13

I might break the c Zech 11:10

the Messenger of the c Mal 3:1

cup is the new c Luke 22:20

c that was confirmed Gal 3:17

Mediator of a better c Heb 8:6

c had been faultless Heb 8:7

He says, “A new c Heb 8:13

Mediator of the new c Heb 12:24

of the everlasting c Heb 13:20

COVENANTED

your kingdom, as I c 2 Chr 7:18

to the word that I c Hag 2:5

COVENANTS

the glory, the c Rom 9:4

these are the two c Gal 4:24

COVER

the rock, and will c Ex 33:22

He shall c you with Ps 91:4

c Yourself with light Ps 104:2

LORD as the waters c Is 11:9

and will no more c Is 26:21

from the wind and a c Is 32:2

not to c his head 1 Cor 11:7

c a multitude of sins James 5:20

COVERED

The depths have c Ex 15:5

c my transgressions as Job 31:33

Whose sin is c Ps 32:1

the wings of a dove c Ps 68:13

c all their sin Ps 85:2

You c me in my Ps 139:13

with two he c his face Is 6:2

of Jacob will be c Is 27:9

You have c Yourself Lam 3:44

For there is nothing c Matt 10:26

COVERING

spread a cloud for a c Ps 105:39

make sackcloth their c Is 50:3

given to her for a c 1 Cor 11:15

COVERINGS

and made themselves c Gen 3:7

COVET

“You shall not c Ex 20:17

c fields and take them Mic 2:2

You murder and c James 4:2

COVETED

c no one’s silver Acts 20:33

COVETOUS

nor thieves, nor c 1 Cor 6:10

trained in c practices 2 Pet 2:14

COVETOUSNESS

but he who hates c Prov 28:16

for nothing but your c Jer 22:17

heed and beware of c Luke 12:15

would not have known c Rom 7:7

all uncleanness or c Eph 5:3

conduct be without c Heb 13:5

COWARDLY

the c, unbelieving Rev 21:8

CRAFTINESS

wise in their own c Job 5:13

not walking in c 2 Cor 4:2

deceived Eve by his c 2 Cor 11:3

in the cunning c Eph 4:14

CRAFTSMAN

instructor of every c Gen 4:22

c encouraged the Is 41:7

c stretches out his Is 44:13

CRAFTY

Jonadab was a very c 2 Sam 13:3

the devices of the c Job 5:12

They have taken c Ps 83:3

of a harlot, and a c Prov 7:10

Nevertheless, being c 2 Cor 12:16

CRANE

Like a c or a swallow Is 38:14

CRAVES

and his soul still c Is 29:8

CREAM

she brought out c Judg 5:25

were bathed with c Job 29:6

CREATE

peace and c calamity Is 45:7

For behold, I c Is 65:17

CREATED

So God c man in His Gen 1:27

Spirit, they are c Ps 104:30

and they were c Ps 148:5

and see who has c Is 40:26

of Israel has c Is 41:20

For the LORD has c Jer 31:22

Has not one God c Mal 2:10

Nor was man c for the 1 Cor 11:9

c in Christ Jesus Eph 2:10

hidden in God who c Eph 3:9

new man which was c Eph 4:24

Him all things were c Col 1:16

from foods which God c 1 Tim 4:3

for You c all things Rev 4:11

CREATION

c which God Mark 13:19

c was subjected Rom 8:20

know that the whole c Rom 8:22

Christ, he is a new c 2 Cor 5:17

anything, but a new c Gal 6:15

firstborn over all c Col 1:15

CREATOR

Remember now your C Eccl 12:1

God, the LORD, the C Is 40:28

rather than the C Rom 1:25

to a faithful C 1 Pet 4:19

CREATURE

the gospel to every c Mark 16:15

For every c of God is 1 Tim 4:4

And there is no c Heb 4:13

And every c which is Rev 5:13

and every living c Rev 16:3

CREATURES

created great sea c Gen 1:21

firstfruits of His c James 1:18

were four living c Rev 4:6

CREDIT

who love you, what c Luke 6:32

For what c is it if 1 Pet 2:20

CREDITOR

Every c who has lent Deut 15:2

c is coming to take my 2 Kin 4:1

c seize all that he Ps 109:11

There was a certain c Luke 7:41

CREEP

of the forest c Ps 104:20

sort are those who c 2 Tim 3:6

CREEPING

c thing and beast of Gen 1:24

every sort of c thing Ezek 8:10

CREPT

For certain men have c Jude 4

CRETE

Paul visits, Acts 27:7–21

Titus dispatched to, Titus 1:5

Inhabitants of, evil and lazy, Titus 1:12

CRIED

the poor who c out Job 29:12

They c to You Ps 22:5

of the depths I have c Ps 130:1

CRIES

your brother’s blood c Gen 4:10

with vehement c Heb 5:7

CRIMES

land is filled with c Ezek 7:23

CRIMINALS

also two others, c Luke 23:32

CRISPUS

Chief ruler of synagogue of Corinth, Acts 18:8

Baptized by Paul, 1 Cor 1:14

CROOKED

turn aside to their c Ps 125:5

whose ways are c Prov 2:15

c places shall be made Is 40:4

c places straight Is 45:2

c places shall be made Luke 3:5

in the midst of a c Phil 2:15

CROSS

does not take his c Matt 10:38

to bear His c Matt 27:32

down from the c Matt 27:40

lest the c of Christ 1 Cor 1:17

persecution for the c Gal 6:12

boast except in the c Gal 6:14

one body through the c Eph 2:16

the enemies of the c Phil 3:18

Him endured the c Heb 12:2

CROWD

shall not follow a c Ex 23:2

CROWN

You set a c of pure Ps 21:3

c the year with Your Ps 65:11

have profaned his c Ps 89:39

upon Himself His c Ps 132:18

The c of the wise is Prov 14:24

head is a c of glory Prov 16:31

Woe to the c of pride Is 28:1

hosts will be for a c Is 28:5

c has fallen from our Lam 5:16

they had twisted a c Matt 27:29

obtain a perishable c 1 Cor 9:25

brethren, my joy and c Phil 4:1

laid up for me the c 2 Tim 4:8

he will receive the c James 1:12

no one may take your c Rev 3:11

on His head a golden c Rev 14:14

CROWNED

angels, and You have c Ps 8:5

but the prudent are c Prov 14:18

athletics, he is not c 2 Tim 2:5

You have c him with glory Heb 2:7

CROWNS

and they had c of gold Rev 4:4

on his horns ten c Rev 13:1

His head were many c Rev 19:12

CRUCIFIED

“Let Him be c Matt 27:22

Calvary, there they c Luke 23:33

lawless hands, have c Acts 2:23

that our old man was c Rom 6:6

Was Paul c for you 1 Cor 1:13

Jesus Christ and Him c 1 Cor 2:2

they would not have c 1 Cor 2:8

though He was c 2 Cor 13:4

I have been c Gal 2:20

CRUCIFY

out again, “C Him Mark 15:13

I have power to c You John 19:10

since they c again Heb 6:6

CRUEL

wrath, for it is c Gen 49:7

spirit and c bondage Ex 6:9

hate me with c hatred Ps 25:19

of the wicked are c Prov 12:10

CRUELTY

of c are in their Gen 49:5

the haunts of c Ps 74:20

c you have ruled Ezek 34:4

CRUSH

that a foot may c Job 39:15

that your foot may c Ps 68:23

the poor, who c Amos 4:1

of peace will c Rom 16:20

CRUSHED

in the dust, who are c Job 4:19

c my life to the Ps 143:3

every side, yet not c 2 Cor 4:8

CRUST

man is reduced to a c Prov 6:26

CRY

and their c came up to Ex 2:23

of oppressions they c Job 35:9

heart and my flesh c Ps 84:2

I c out with my whole Ps 119:145

Does not wisdom c Prov 8:1

“What shall I c Is 40:6

nor lift up a c Jer 7:16

c mightily to God Jon 3:8

at midnight a c Matt 25:6

His own elect who c Luke 18:7

CRYING

“The voice of one c Matt 3:3

nor sorrow, nor c Rev 21:4

CRYSTAL

nor c can equal it Job 28:17

your gates of c Is 54:12

of an awesome c Ezek 1:22

a sea of glass, like c Rev 4:6

CUBIT

shall finish it to a c Gen 6:16

can add one c Matt 6:27

CUCUMBERS

in Egypt, the c Num 11:5

a hut in a garden of c Is 1:8

CUNNING

the serpent was more c Gen 3:1

c comes quickly Job 5:13

c craftiness of deceitful Eph 4:14

CUP

My c runs over Ps 23:5

waters of a full c are Ps 73:10

the LORD there is a c Ps 75:8

I will take up the c Ps 116:13

the dregs of the c Is 51:17

men give them the c Jer 16:7

“Take this wine c Jer 25:15

The c of the LORD’s Hab 2:16

make Jerusalem a c Zech 12:2

little ones only a c Matt 10:42

Then He took the c Matt 26:27

possible, let this c Matt 26:39

c is the new covenant Luke 22:20

cannot drink the c 1 Cor 10:21

c is the new 1 Cor 11:25

to give her the c Rev 16:19

CURE

but they could not c Matt 17:16

and to c diseases Luke 9:1

CURES

and perform c Luke 13:32

CURSE

c the ground for man’s Gen 8:21

c a ruler of your Ex 22:28

You shall not c Lev 19:14

c this people for me Num 22:6

Balaam, “Neither c Num 23:25

your God turned the c Deut 23:5

said to him, ‘C David 2 Sam 16:10

C God and die Job 2:9

mouth, but they c Ps 62:4

The c of the LORD is Prov 3:33

a c without cause Prov 26:2

Do not c the king Eccl 10:20

do not c the rich Eccl 10:20

“I will send a c Mal 2:2

are cursed with a c Mal 3:9

law are under the c Gal 3:10

CURSED

c more than all cattle Gen 3:14

C is the man who Jer 17:5

c is he who keeps Jer 48:10

‘Depart from Me, you c Matt 25:41

and near to being c Heb 6:8

CURSES

I will curse him who c Gen 12:3

‘For everyone who c Lev 20:9

c his father or his Prov 20:20

CURSINGS

by the sword for the c Hos 7:16

CURTAIN

of each c shall be Ex 26:2

the heavens like a c Ps 104:2

CUSH

Ham’s oldest son, 1 Chr 1:8–10

———Another name for Ethiopia, Is 18:1

CUSTOM

to me, as Your c Ps 119:132

according to the c Acts 15:1

we have no such c 1 Cor 11:16

CUT

confidence shall be c Job 8:14

evildoers shall be c Ps 37:9

the wicked will be c Prov 2:22

causes you to sin, c Matt 5:30

and will c him in Matt 24:51

him whose ear Peter c John 18:26

He had his hair c Acts 18:18

CYMBAL

or a clanging c 1 Cor 13:1

CYPRUS

Mentioned in prophecies, Num 24:24; Is 23:1–12; Jer 2:10

Christians preach to Jews of, Acts 11:19, 20

Paul and Barnabas visit, Acts 13:4–13; 15:39

CYRENE

A Greek colonial city in North Africa; home of Simon the cross-bearer, Matt 27:32

Synagogue of, Acts 6:9

Christians from, become missionaries, Acts 11:20

CYRUS

King of Persia, referred to as God’s anointed, Is 44:28–45:1

DAGON

The national god of the Philistines, Judg 16:23

Falls before ark, 1 Sam 5:1–5

DAILY

much as they gather d Ex 16:5

d He shall be Ps 72:15

to me, watching d Prov 8:34

Yet they seek Me d Is 58:2

Give us this day our d Matt 6:11

I sat d with you Matt 26:55

take up his cross d Luke 9:23

the Scriptures d Acts 17:11

our Lord, I die d 1 Cor 15:31

stands ministering d Heb 10:11

DALMATIA

A region east of the Adriatic Sea; Titus departs for, 2 Tim 4:10

DAMASCUS

Capital of Syria; captured by David; ruled by enemy kings, 2 Sam 8:5, 6; 1 Kin 11:23, 24; 15:18

Elisha’s prophecy in, 2 Kin 8:7–15

Taken by Assyrians, 2 Kin 16:9

Prophecy concerning, Is 8:3, 4

Paul converted on road to; first preaches there, Acts 9:1–22

escapes from, 2 Cor 11:32, 33

revisits, Gal 1:17

DAN

Jacob’s son by Bilhah, Gen 30:5, 6

Prophecy concerning, Gen 49:16, 17

———Tribe of:

Numbered, Num 1:38, 39

Blessed, Deut 33:22

Receive their inheritance, Josh 19:40–47

Fall into idolatry, Judg 18:1–31

———Town, northern boundary of Israel, Judg 20:1

Called Leshem; captured by Danites, Josh 19:47

Center of idolatry, 1 Kin 12:28–30

Destroyed by Ben-Hadad, 1 Kin 15:20

DANCE

and their children d Job 21:11

His name with the d Ps 149:3

mourn, and a time to d Eccl 3:4

d has turned into Lam 5:15

and you did not d Matt 11:17

DANCED

Then David d before 2 Sam 6:14

daughter of Herodias d Matt 14:6

DANCING

saw the calf and the d Ex 32:19

me my mourning into d Ps 30:11

he heard music and d Luke 15:25

DANIEL

Taken to Babylon; refuses Nebuchadnezzar’s foods, Dan 1

Interprets dreams; honored by king, Dan 2

Interprets handwriting on wall; honored by Belshazzar, Dan 5:10–29

Appointed to high office; conspired against and thrown to lions, Dan 6:1–23

Visions of four beasts, ram and goat, Dan 7; 8

Intercedes for Israel, Dan 9:1–19

Further visions, Dan 9:20–12:13

DARE

someone would even d Rom 5:7

D any of you 1 Cor 6:1

DARIUS

Darius the Mede, son of Ahasuerus; made king of the Chaldeans, Dan 9:1

Succeeds Belshazzar, Dan 5:30, 31

Co-ruler with Cyrus, Dan 6:28

———Darius Hystaspis (522–486 B.C.), king of all Persia; temple work dated by his reign, Ezra 4:5, 24

Confirms Cyrus’s royal edict, Ezra 6:1–14

———Darius the Persian (423–404 B.C.); priestly records kept during his reign, Neh 12:22

DARK

dwell in the d cloud 1 Kin 8:12

I am d Song 1:5

d place of the earth Is 45:19

d places like the dead Lam 3:6

and makes the day d Amos 5:8

and the day shall be d Mic 3:6

I tell you in the d Matt 10:27

while it was still d John 20:1

shines in a d place 2 Pet 1:19

DARKENED

so that the land was d Ex 10:15

Let their eyes be d Ps 69:23

their understanding d Eph 4:18

DARKNESS

d He called Night Gen 1:5

shall enlighten my d 2 Sam 22:29

through the deep d Job 22:13

made d His secret place Ps 18:11

Those who sat in d Ps 107:10

d shall not hide Ps 139:12

d have seen a Is 9:2

I will make d light Is 42:16

the treasures of d Is 45:3

and deep d the people Is 60:2

Israel, or a land of d Jer 2:31

body will be full of d Matt 6:23

cast out into outer d Matt 8:12

and the power of d Luke 22:53

d rather than light John 3:19

d does not know John 12:35

For you were once d Eph 5:8

the rulers of the d Eph 6:12

us from the power of d Col 1:13

of the night nor of d 1 Thess 5:5

and to blackness and d Heb 12:18

called you out of d 1 Pet 2:9

d is reserved 2 Pet 2:17

and in Him is no d 1 John 1:5

Him, and walk in d 1 John 1:6

d is passing away 1 John 2:8

blackness of d forever Jude 13

DARTS

quench all the fiery d Eph 6:16

DASH

You shall d them to Ps 2:9

lest you d your foot Matt 4:6

DASHED

hand, O LORD, has d Ex 15:6

also will be d to Is 13:16

infants shall be d Hos 13:16

DATHAN

Joins Korah’s rebellion, Num 16:1–35

Swallowed up by the earth, Ps 106:17

DAUGHTER

had neither son nor d Judg 11:34

“Rejoice greatly, O d Zech 9:9

“Fear not, d of Zion John 12:15

the son of Pharaoh’s d Heb 11:24

DAUGHTERS

he had sons and d Gen 5:4

of God saw the d Gen 6:2

a bird, and all the d Eccl 12:4

d shall prophesy Acts 2:17

man had four virgin d Acts 21:9

shall be My sons and d 2 Cor 6:18

DAVID

Anointed by Samuel, 1 Sam 16:1–13

Becomes royal harpist, 1 Sam 16:14–23

Defeats Goliath, 1 Sam 17

Makes covenant with Jonathan, 1 Sam 18:1–4

Honored by Saul; loved by the people; Saul becomes jealous, 1 Sam 18:5–16

Wins Michal as wife, 1 Sam 18:17–30

Flees from Saul, 1 Sam 19; 20; 21:10–22:5; 23:14–29

Eats the holy bread, 1 Sam 21:1–6; Matt 12:3, 4

Saves Keilah from Philistines, 1 Sam 23:1–13

Twice spares Saul’s life, 1 Sam 24:1–22; 26:1–25

Anger at Nabal appeased by Abigail; marries her, 1 Sam 25:2–42

Allies with the Philistines, 1 Sam 27:1–28:2

Rejected by them, 1 Sam 29

Avenges destruction of Ziklag, 1 Sam 30

Mourns death of Saul and Jonathan, 2 Sam 1

Anointed king of Judah, 2 Sam 2:1–7

War with Saul’s house; Abner defects to David, 2 Sam 3:1, 6–21

Mourns Abner’s death, 2 Sam 3:28–39

Punishes Ishbosheth’s murderers, 2 Sam 4

Anointed king of all Israel, 2 Sam 5:1–5

Conquers Jerusalem; makes it his capital, 2 Sam 5:6–16

Defeats Philistines, 2 Sam 5:17–25

Brings ark to Jerusalem, 2 Sam 6

Receives eternal covenant, 2 Sam 7

Further conquests, 2 Sam 8; 10

Shows mercy to Mephibosheth, 2 Sam 9

Commits adultery and murder, 2 Sam 11

Rebuked by Nathan; repents, 2 Sam 12:1–23; Ps 32; 51

Absalom’s rebellion, 2 Sam 15–18

Mourns Absalom’s death, 2 Sam 18:33–19:8

Shows himself merciful, 2 Sam 19:18–39

Sheba’s rebellion, 2 Sam 19:40–20:22

Avenges the Gibeonites, 2 Sam 21:1–14

Song of deliverance, 2 Sam 22

Sins by numbering the people, 2 Sam 24:1–17

Buys threshing floor to build altar, 2 Sam 24:18–25

Secures Solomon’s succession, 1 Kin 1:5–53

Instructions to Solomon, 1 Kin 2:1–11

Last words, 2 Sam 23:1–7

Inspired by Spirit, Matt 22:43

As prophet, Acts 2:29–34

Faith of, Heb 11:32–34

DAY

God called the light D Gen 1:5

and d and night Gen 8:22

shall observe this d Ex 12:17

Remember the Sabbath d Ex 20:8

and cursed the d Job 3:1

d utters speech Ps 19:2

For a d in Your courts Ps 84:10

d the LORD has Ps 118:24

not strike you by d Ps 121:6

night shines as the d Ps 139:12

do not know what a d Prov 27:1

For the d of the LORD Joel 2:11

who put far off the d Amos 6:3

for the d of the LORD Zeph 1:7

who has despised the d Zech 4:10

who can endure the d Mal 3:2

d our daily bread Matt 6:11

and Gomorrah in the d Matt 10:15

sent Me while it is d John 9:4

great and awesome d Acts 2:20

person esteems one d Rom 14:5

D will declare it 1 Cor 3:13

again the third d 1 Cor 15:4

perfectly that the d 1 Thess 5:2

and sons of the d 1 Thess 5:5

with the Lord one d 2 Pet 3:8

DAYS

d are swifter than a Job 7:6

Let me alone, for my d Job 7:16

of woman is of few d Job 14:1

blessed the latter d Job 42:12

The d of our lives are Ps 90:10

for length of d Prov 3:2

“Why were the former d Eccl 7:10

Before the difficult d Eccl 12:1

and tested them ten d Dan 1:14

had shortened those d Mark 13:20

raise it up in three d John 2:20

You observe d and Gal 4:10

life and see good d 1 Pet 3:10

DAYSPRING

with which the D Luke 1:78

DEACONS

with the bishops and d Phil 1:1

d must be reverent 1 Tim 3:8

d be the husbands 1 Tim 3:12

DEAD

“We shall all be d Ex 12:33

he stood between the d Num 16:48

work wonders for the d Ps 88:10

who have long been d Ps 143:3

But the d know nothing Eccl 9:5

shall cast out the d Is 26:19

d bury their own d Matt 8:22

d are raised up and Matt 11:5

not the God of the d Matt 22:32

became like d men Matt 28:4

for this my son was d Luke 15:24

d will hear the voice John 5:25

was raised from the d Rom 6:4

yourselves to be d Rom 6:11

from the law sin was d Rom 7:8

be Lord of both the d Rom 14:9

resurrection of the d 1 Cor 15:12

baptized for the d 1 Cor 15:29

made alive, who were d Eph 2:1

And the d in Christ 1 Thess 4:16

d while she lives 1 Tim 5:6

without works is d James 2:26

fell at His feet as d Rev 1:17

d did not live again Rev 20:5

And the d were judged Rev 20:12

DEAD SEA

Called the:

Salt Sea, Gen 14:3

Sea of the Arabah, Deut 3:17

DEADLY

they drink anything d Mark 16:18

evil, full of d poison James 3:8

d wound was healed Rev 13:3

DEADNESS

the d of Sarah’s womb Rom 4:19

DEAF

makes the mute, the d Ex 4:11

d shall hear the words Is 29:18

d shall be unstopped Is 35:5

d as My messenger Is 42:19

d who have ears Is 43:8

their ears shall be d Mic 7:16

are cleansed and the d Matt 11:5

DEAL

Do you thus d with the Deut 32:6

My Servant shall d Is 52:13

DEATH

Let me die the d Num 23:10

d parts you and me Ruth 1:17

and the shadow of d Job 10:21

You will bring me to d Job 30:23

For in d there is no Ps 6:5

I sleep the sleep of d Ps 13:3

of the shadow of d Ps 23:4

my soul from d Ps 56:13

can live and not see d Ps 89:48

house leads down to d Prov 2:18

who hate me love d Prov 8:36

D and life are in the Prov 18:21

swallow up d forever Is 25:8

no pleasure in the d Ezek 18:32

redeem them from d Hos 13:14

turns the shadow of d Amos 5:8

who shall not taste d Matt 16:28

but has passed from d John 5:24

he shall never see d John 8:51

Nevertheless d reigned Rom 5:14

as sin reigned in d Rom 5:21

D no longer has Rom 6:9

the wages of sin is d Rom 6:23

to bear fruit to d Rom 7:5

proclaim the Lord’s d 1 Cor 11:26

since by man came d 1 Cor 15:21

D is swallowed up in 1 Cor 15:54

The sting of d is sin 1 Cor 15:56

we are the aroma of d 2 Cor 2:16

d is working in us 2 Cor 4:12

the world produces d 2 Cor 7:10

to the point of d Phil 2:8

d crowned with glory Heb 2:9

who had the power of d Heb 2:14

that he did not see d Heb 11:5

brings forth d James 1:15

to God, being put to d 1 Pet 3:18

is sin leading to d 1 John 5:16

Be faithful until d Rev 2:10

Over such the second d Rev 20:6

shall be no more d Rev 21:4

which is the second d Rev 21:8

DEBIR

City of Judah; captured by Joshua, Josh 10:38, 39

Recaptured by Othniel; formerly called Kirjath Sepher, Josh 15:15–17; Judg 1:11–13

DEBORAH

A prophetess and judge, Judg 4:4–14

Composed song of triumph, Judg 5:1–31

DEBTOR

I am a d both to Rom 1:14

that he is a d to keep Gal 5:3

DEBTORS

as we forgive our d Matt 6:12

of his master’s d Luke 16:5

brethren, we are d Rom 8:12

and they are their d Rom 15:27

DECEIT

spirit there is no d Ps 32:2

from speaking d Ps 34:13

d shall not dwell Ps 101:7

D is in the heart of Prov 12:20

Nor was any d in His Is 53:9

They hold fast to d Jer 8:5

in whom is no d John 1:47

“O full of all d Acts 13:10

philosophy and empty d Col 2:8

no sin, nor was d 1 Pet 2:22

mouth was found no d Rev 14:5

DECEITFUL

deliver me from the d Ps 43:1

d men shall not Ps 55:23

of the wicked are d Prov 12:5

of an enemy are d Prov 27:6

“The heart is d Jer 17:9

are false apostles, d 2 Cor 11:13

DECEITFULLY

an idol, nor sworn d Ps 24:4

the word of God d 2 Cor 4:2

DECEITFULNESS

this world and the d Matt 13:22

hardened through the d Heb 3:13

DECEIVE

‘Do not d yourselves Jer 37:9

rise up and d many Matt 24:11

wonders to d Matt 24:24

Let no one d himself 1 Cor 3:18

Let no one d you with Eph 5:6

we have no sin, we d 1 John 1:8

DECEIVED

“The serpent d Gen 3:13

d heart has turned him Is 44:20

by the commandment, d Rom 7:11

as the serpent d 2 Cor 11:3

but the woman being d 1 Tim 2:14

deceiving and being d 2 Tim 3:13

DECEIVER

“But cursed be the d Mal 1:14

how that d said Matt 27:63

This is a d and an 2 John 7

DECEIVES

heed that no one d Matt 24:4

d his own heart James 1:26

DECENTLY

all things be done d 1 Cor 14:40

DECEPTION

d all the day long Ps 38:12

DECEPTIVE

you with d words 2 Pet 2:3

DECISION

but its every d Prov 16:33

in the valley of d Joel 3:14

DECLARE

The heavens d the Ps 19:1

d Your name to My Ps 22:22

d what He had done Ps 66:16

d that the LORD is Ps 92:15

d His generation Is 53:8

“I will d Your name Heb 2:12

seen and heard we d 1 John 1:3

DECLARED

the Father, He has d John 1:18

and d to be the Son of Rom 1:4

DECREE

“I will declare the d Ps 2:7

d which shall not pass Ps 148:6

in those days that a d Luke 2:1

DEDICATED

house and has not d Deut 20:5

every d thing in Ezek 44:29

first covenant was d Heb 9:18

DEDICATION

sacrifices at the d Ezra 6:17

it was the Feast of D John 10:22

DEED

d has been done Judg 19:30

you do a charitable d Matt 6:2

you do in word or d Col 3:17

DEEDS

Declare His d among Ps 9:11

vengeance on their d Ps 99:8

harlot by their own d Ps 106:39

declare His d among Is 12:4

they surpass the d Jer 5:28

because their d John 3:19

You do the d John 8:41

one according to his d Rom 2:6

you put to death the d Rom 8:13

shares in his evil d 2 John 11

DEEP

LORD God caused a d Gen 2:21

He lays up the d Ps 33:7

D calls unto d Ps 42:7

In His hand are the d Ps 95:4

His wonders in the d Ps 107:24

put out in d darkness Prov 20:20

led them through the d Is 63:13

d closed around me Jon 2:5

d uttered its voice Hab 3:10

“Launch out into the d Luke 5:4

I have been in the d 2 Cor 11:25

DEEPER

D than Sheol Job 11:8

DEEPLY

Drink, yes, drink d Song 5:1

But He sighed d Mark 8:12

DEER

like the feet of d Ps 18:33

As the d pants for the water Ps 42:1

lame shall leap like a d Is 35:6

DEFEATED

and Israel was d 1 Sam 4:10

DEFECT

who has any d Lev 21:17

DEFEND

‘For I will d this 2 Kin 19:34

d my own ways before Job 13:15

D the poor and Ps 82:3

d the fatherless Is 1:17

of hosts d Jerusalem Is 31:5

DEFENDER

a d of widows Ps 68:5

DEFENSE

For wisdom is a d Eccl 7:12

d will be the Is 33:16

am appointed for the d Phil 1:17

d no one stood with me 2 Tim 4:16

be ready to give a d 1 Pet 3:15

DEFILE

the heart, and they d Matt 15:18

also these dreamers d Jude 8

DEFILED

d the dwelling place Ps 74:7

For your hands are d Is 59:3

lest they should be d John 18:28

to those who are d Titus 1:15

and conscience are d Titus 1:15

even the garment d Jude 23

DEFILES

mouth, this d a man Matt 15:11

d the temple of God 1 Cor 3:17

it anything that d Rev 21:27

DEFRAUD

d his brother in this 1 Thess 4:6

DEGENERATE

before Me into the d Jer 2:21

d is your heart Ezek 16:30

DEGREES

go forward ten d 2 Kin 20:9

DELICACIES

let me eat of their d Ps 141:4

Do not desire his d Prov 23:3

of the king’s d Dan 1:5

DELICATE

be called tender and d Is 47:1

a lovely and d woman Jer 6:2

DELIGHT

the LORD as great d 1 Sam 15:22

And his heart took d 2 Chr 17:6

Will he d himself in Job 27:10

But his d is in the Ps 1:2

D yourself also in the Ps 37:4

I d to do Your will Ps 40:8

Your law had been my d Ps 119:92

d ourselves with love Prov 7:18

And I was daily His d Prov 8:30

truthfully are His d Prov 12:22

And let your soul d Is 55:2

call the Sabbath a d Is 58:13

For I d in the law of Rom 7:22

DELIGHTED

The LORD d only in Deut 10:15

DELIGHTS

O love, with your d Song 7:6

For the LORD d in you Is 62:4

forever, because He d Mic 7:18

DELILAH

Deceives Samson, Judg 16:4–22

DELIVER

d them out of the hand Ex 3:8

He shall d you in six Job 5:19

is no one who can d Job 10:7

‘D him from going down Job 33:24

Let Him d Him Ps 22:8

d their soul from Ps 33:19

I will d him and honor Ps 91:15

d you from the immoral Prov 2:16

wickedness will not d Eccl 8:8

have I no power to d Is 50:2

we serve is able to d Dan 3:17

into temptation, but d Matt 6:13

let Him d Him now if Matt 27:43

d such a one to Satan 1 Cor 5:5

And the Lord will d 2 Tim 4:18

d the godly out of 2 Pet 2:9

DELIVERANCE

d He gives to His king Ps 18:50

but d is of the LORD Prov 21:31

not accepting d Heb 11:35

DELIVERED

d the poor who cried Job 29:12

for You have d my soul Ps 56:13

For He has d the life Jer 20:13

All things have been d Matt 11:27

who was d up because Rom 4:25

But now we have been d Rom 7:6

who d us from so great 2 Cor 1:10

was once for all d Jude 3

DELIVERER

the LORD raised up a d Judg 3:9

LORD gave Israel a d 2 Kin 13:5

D will come out of Rom 11:26

DELIVERERS

d who saved them Neh 9:27

DELIVERS

d the kingdom to God 1 Cor 15:24

even Jesus who d 1 Thess 1:10

DELUSION

send them strong d 2 Thess 2:11

DEMAS

Follows Paul, Col 4:14

Forsakes Paul, 2 Tim 4:10

DEMETRIUS

A silversmith at Ephesus, Acts 19:24–31

———A good Christian, 3 John 12

DEMON

Jesus rebuked the d Matt 17:18

you say, ‘He has a d Luke 7:33

and have a d John 8:48

DEMONIC

is earthly, sensual, d James 3:15

DEMONS

They sacrificed to d Deut 32:17

their daughters to d Ps 106:37

authority over all d Luke 9:1

the d are subject Luke 10:17

Lord and the cup of d 1 Cor 10:21

Even the d believe James 2:19

a dwelling place of d Rev 18:2

DEMONSTRATE

faith, to d His Rom 3:25

DEMONSTRATES

d His own love toward Rom 5:8

DEN

in the viper’s d Is 11:8

by My name, become a d Jer 7:11

cast him into the d Dan 6:16

it a ‘d of thieves Matt 21:13

DENARIUS

the laborers for a d Matt 20:2

they brought Him a d Matt 22:19

quart of wheat for a d Rev 6:6

DENIED

before men will be d Luke 12:9

Peter then d again John 18:27

d the Holy One and the Acts 3:14

things cannot be d Acts 19:36

household, he has d 1 Tim 5:8

word, and have not d Rev 3:8

DENIES

But whoever d Matt 10:33

d that Jesus is the 1 John 2:22

DENS

lie down in their d Ps 104:22

and mountains, in d Heb 11:38

DENY

lest I be full and d Prov 30:9

let him d himself Matt 16:24

He cannot d Himself 2 Tim 2:13

in works they d Titus 1:16

d the only Lord Jude 4

d My faith even Rev 2:13

DENYING

but d its power 2 Tim 3:5

d ungodliness and Titus 2:12

d the Lord who bought 2 Pet 2:1

DEPART

scepter shall not d Gen 49:10

they say to God, ‘D Job 21:14

D from evil Ps 34:14

fear the LORD and d Prov 3:7

the mountains, shall d Is 54:10

on the left hand, ‘D Matt 25:41

will d from the faith 1 Tim 4:1

DEPARTED

the day that you d Deut 9:7

DEPARTING

heart of unbelief in d Heb 3:12

DEPARTURE

d savage wolves will Acts 20:29

and the time of my d 2 Tim 4:6

DEPRESSION

of man causes d Prov 12:25

DEPRIVE

d myself of good Eccl 4:8

d one another except 1 Cor 7:5

DEPTH

because they had no d Matt 13:5

nor height nor d Rom 8:39

Oh, the d of the Rom 11:33

width and length and d Eph 3:18

DEPTHS

d have covered them Ex 15:5

The d also trembled Ps 77:16

my soul from the d Ps 86:13

led them through the d Ps 106:9

go down again to the d Ps 107:26

d I was brought forth Prov 8:24

our sins into the d Mic 7:19

have not known the d Rev 2:24

DERANGED

the nations are d Jer 51:7

DERBE

Paul visits, Acts 14:6, 20

Paul meets Timothy at, Acts 16:1

DERISION

shall hold them in d Ps 2:4

I am in d daily Jer 20:7

DESCEND

His glory shall not d Ps 49:17

d now from the cross Mark 15:32

Lord Himself will d 1 Thess 4:16

This wisdom does not d James 3:15

DESCENDANTS

All you d of Jacob Ps 22:23

d shall inherit the Ps 25:13

In the LORD all the d Is 45:25

“We are Abraham’s d John 8:33

DESCENDED

because the LORD d Ex 19:18

that He also first d Eph 4:9

He who d is also the Eph 4:10

DESCENDING

were ascending and d Gen 28:12

“I saw the Spirit d John 1:32

God ascending and d John 1:51

the holy Jerusalem, d Rev 21:10

DESERT

d shall rejoice Is 35:1

and rivers in the d Is 43:19

‘Look, He is in the d Matt 24:26

DESERTED

d place by Himself Matt 14:13

DESERTS

led them through the d Is 48:21

They wandered in d Heb 11:38

DESERVE

to them what they d Ps 28:4

d I will judge them Ezek 7:27

DESIGN

with an artistic d Ex 26:31

may keep its whole d Ezek 43:11

DESIRABLE

the eyes, and a tree d Gen 3:6

d that we should leave Acts 6:2

DESIRE

d shall be for your Gen 3:16

for we do not d Job 21:14

him his heart’s d Ps 21:2

Behold, You d truth in Ps 51:6

upon earth that I d Ps 73:25

the d of the wicked Ps 112:10

and satisfy the d Ps 145:16

The d of the lazy Prov 21:25

a burden, and d fails Eccl 12:5

the d of our soul is Is 26:8

d I have desired Luke 22:15

“Father, I d that John 17:24

all manner of evil d Rom 7:8

Brethren, my heart’s d Rom 10:1

d the best gifts 1 Cor 12:31

d spiritual gifts 1 Cor 14:1

the two, having a d Phil 1:23

passion, evil d Col 3:5

d has conceived James 1:15

DESIRED

d are they than gold Ps 19:10

One thing I have d Ps 27:4

guides them to their d Ps 107:30

What is d in a man is Prov 19:22

Whatever my eyes d Eccl 2:10

desire I have d Luke 22:15

DESIRES

Who is the man who d Ps 34:12

shall give you the d Ps 37:4

the devil, and the d John 8:44

fulfilling the d Eph 2:3

not come from your d James 4:1

DESOLATE

on me, for I am d Ps 25:16

the wilderness in a d Ps 107:4

my children and am d Is 49:21

any more be termed D Is 62:4

to make your land d Jer 4:7

house is left to you d Matt 23:38

one hour she is made d Rev 18:19

DESOLATION

the ‘abomination of d Matt 24:15

then know that its d Luke 21:20

DESOLATIONS

LORD, who has made d Ps 46:8

DESPAIRED

turned my heart and d Eccl 2:20

strength, so that we d 2 Cor 1:8

DESPERATELY

he flees d from its Job 27:22

DESPISE

if you d My statutes Lev 26:15

d Me shall be lightly 1 Sam 2:30

d your mother when she Prov 23:22

d your feast days Amos 5:21

to you priests who d Mal 1:6

one and d the other Matt 6:24

d the riches of His Rom 2:4

d the church of God 1 Cor 11:22

and d authority 2 Pet 2:10

DESPISED

poor man’s wisdom is d Eccl 9:16

d the word of the Holy Is 5:24

He is d and rejected Is 53:3

the things which are d 1 Cor 1:28

DESPISES

wisdom d his neighbor Prov 11:12

d the word will be Prov 13:13

d his neighbor sins Prov 14:21

but a foolish man d Prov 15:20

d the scepter of My Ezek 21:10

DESPISING

the cross, d the shame Heb 12:2

DESTINY

did not consider her d Lam 1:9

DESTITUTE

the prayer of the d Ps 102:17

of corrupt minds and d 1 Tim 6:5

sister is naked and d James 2:15

DESTROY

d the righteous Gen 18:23

d all the wicked Ps 101:8

of the LORD I will d Ps 118:10

the wicked He will d Ps 145:20

Why should you d Eccl 7:16

shall not hurt nor d Is 11:9

have mercy, but will d Jer 13:14

d them with double Jer 17:18

I did not come to d Matt 5:17

Him who is able to d Matt 10:28

Barabbas and d Jesus Matt 27:20

d this temple Mark 14:58

to save life or to d Luke 6:9

d men’s lives but to Luke 9:56

d the work of God for Rom 14:20

d the wisdom of the 1 Cor 1:19

foods, but God will d 1 Cor 6:13

able to save and to d James 4:12

DESTROYED

d all living things Gen 7:23

d those who hated me 2 Sam 22:41

My people are d Hos 4:6

“O Israel, you are d Hos 13:9

house, this tent, is d 2 Cor 5:1

DESTROYER

the paths of the d Ps 17:4

him who is a great d Prov 18:9

destroyed by the d 1 Cor 10:10

DESTRUCTION

not be afraid of d Job 5:21

D has no covering Job 26:6

d come upon him Ps 35:8

cast them down to d Ps 73:18

You turn man to d Ps 90:3

d that lays waste Ps 91:6

your life from d Ps 103:4

d will come to the Prov 10:29

Pride goes before d Prov 16:18

d the heart of a man Prov 18:12

called the City of D Is 19:18

neither wasting nor d Is 60:18

heifer, but d comes Jer 46:20

wrath prepared for d Rom 9:22

one to Satan for the d 1 Cor 5:5

whose end is d Phil 3:19

then sudden d 1 Thess 5:3

with everlasting d 2 Thess 1:9

which drown men in d 1 Tim 6:9

twist to their own d 2 Pet 3:16

DESTRUCTIVE

bring in d heresies 2 Pet 2:1

DETERMINED

Since his days are d Job 14:5

of hosts will make a d Is 10:23

“Seventy weeks are d Dan 9:24

d their preappointed Acts 17:26

For I d not to know 1 Cor 2:2

DETESTABLE

shall not eat any d Deut 14:3

DEVICE

there is no work or d Eccl 9:10

DEVICES

not ignorant of his d 2 Cor 2:11

DEVIL

to be tempted by the d Matt 4:1

prepared for the d Matt 25:41

forty days by the d Luke 4:2

then the d comes and Luke 8:12

and one of you is a d John 6:70

of your father the d John 8:44

d having already put John 13:2

give place to the d Eph 4:27

the wiles of the d Eph 6:11

the snare of the d 2 Tim 2:26

Resist the d and he James 4:7

the works of the d 1 John 3:8

contending with the d Jude 9

Indeed, the d is about Rev 2:10

DEVIOUS

crooked, and who are d Prov 2:15

DEVISE

Do not d evil against Prov 3:29

Woe to those who d Mic 2:1

DEVISES

d wickedness on his Ps 36:4

he d evil continually Prov 6:14

d wicked plans to Is 32:7

But a generous man d Is 32:8

DEVOID

He who is d of wisdom Prov 11:12

DEVOTED

d offering is most Lev 27:28

“Every d thing in Num 18:14

Your servant, who is d Ps 119:38

DEVOUR

A fire shall d before Ps 50:3

For you d widows’Matt 23:14

bite and d one another Gal 5:15

seeking whom he may d 1 Pet 5:8

d her Child as Rev 12:4

DEVOURED

Some wild beast has d Gen 37:20

rebel, you shall be d Is 1:20

the curse has d Is 24:6

Your sword has d Jer 2:30

For shame has d Jer 3:24

have d their judges Hos 7:7

trees, the locust d Amos 4:9

birds came and d them Matt 13:4

of heaven and d them Rev 20:9

DEVOURER

I will rebuke the d Mal 3:11

DEVOURING

You love all d words Ps 52:4

the flame of d fire Is 29:6

DEVOUT

man was just and d Luke 2:25

d men carried Acts 8:2

d soldier from among Acts 10:7

d proselytes Acts 13:43

DEW

God give you of the d Gen 27:28

shall also drop d Deut 33:28

his favor is like d Prov 19:12

your d is like the d Is 26:19

like the early d Hos 6:4

many peoples, like d Mic 5:7

DIADEM

LORD, and a royal d Is 62:3

DIADEMS

ten horns, and seven d Rev 12:3

DIAMOND

d it is engraved Jer 17:1

DIBON

Amorite town, Num 21:30

Taken by Israel, Num 32:2–5

Destruction of, foretold, Jer 48:18, 22

DICTATES

according to the d Jer 23:17

DIE

it you shall surely d Gen 2:17

but a person shall d 2 Chr 25:4

sees wise men d Ps 49:10

I shall not d Ps 118:17

who are appointed to d Prov 31:8

how does a wise man d Eccl 2:16

born, and a time to d Eccl 3:2

why should you d Eccl 7:17

wicked way, he shall d Ezek 3:19

“Even if I have to d Matt 26:35

nor can they d Luke 20:36

eat of it and not d John 6:50

to you that you will d John 8:24

though he may d John 11:25

that one man should d John 11:50

that Jesus would d John 11:51

our law He ought to d John 19:7

the flesh you will d Rom 8:13

For as in Adam all d 1 Cor 15:22

and to d is gain Phil 1:21

for men to d once Heb 9:27

are the dead who d Rev 14:13

DIED

And all flesh d Gen 7:21

“Oh, that we had d Ex 16:3

was that the beggar d Luke 16:22

in due time Christ d Rom 5:6

Christ d for us Rom 5:8

For he who has d Rom 6:7

Now if we d with Rom 6:8

sin revived and I d Rom 7:9

that if One d for all 2 Cor 5:14

and He d for all 2 Cor 5:15

through the law d Gal 2:19

who d for us 1 Thess 5:10

for if we d with Him 2 Tim 2:11

These all d in faith Heb 11:13

having d to sins 1 Pet 2:24

DIES

made alive unless it d 1 Cor 15:36

DIFFERS

for one star d from 1 Cor 15:41

DIFFUSED

By what way is light d Job 38:24

DILIGENCE

d is man’s Prov 12:27

d it produced in you 2 Cor 7:11

of your love by the d 2 Cor 8:8

DILIGENT

and my spirit makes d Ps 77:6

d makes rich Prov 10:4

of the d will rule Prov 12:24

d shall be made rich Prov 13:4

Let us therefore be d Heb 4:11

DILIGENTLY

d followed every good 1 Tim 5:10

d lest anyone fall Heb 12:15

DIM

His eyes were not d Deut 34:7

the windows grow d Eccl 12:3

the gold has become d Lam 4:1

DIMLY

we see in a mirror, d 1 Cor 13:12

DINAH

Daughter of Leah, Gen 30:20, 21

Defiled by Shechem, Gen 34:1–24

Avenged by brothers, Gen 34:25–31

DINE

asked Him to d with Luke 11:37

come in to him and d Rev 3:20

DINNER

I have prepared my d Matt 22:4

invites you to d 1 Cor 10:27

DIOTREPHES

Unruly church member, 3 John 9, 10

DIP

d your piece of bread Ruth 2:14

DIPPED

d his finger in the Lev 9:9

of bread when I have d John 13:26

clothed with a robe d Rev 19:13

DIRECT

the morning I will d Ps 5:3

d their work in truth Is 61:8

Now may the Lord d 2 Thess 3:5

DIRT

I cast them out like d Ps 18:42

cast up mire and d Is 57:20

DISAPPEARS

As water d from the Job 14:11

DISARMED

d principalities Col 2:15

DISARMS

and d the mighty Job 12:21

DISASTER

D will come upon Ezek 7:26

you shall see d Zeph 3:15

voyage will end with d Acts 27:10

DISCERN

Can I d between the 2 Sam 19:35

Then you shall again d Mal 3:18

d the face of the sky Matt 16:3

senses exercised to d Heb 5:14

DISCERNED

they are spiritually d 1 Cor 2:14

DISCERNER

d of the thoughts Heb 4:12

DISCERNMENT

and takes away the d Job 12:20

DISCERNS

a wise man’s heart d Eccl 8:5

DISCIPLE

d is not above his Matt 10:24

in the name of a d Matt 10:42

he cannot be My d Luke 14:26

d whom Jesus loved John 21:7

DISCIPLES

but Your d do not fast Matt 9:14

d transgress the Matt 15:2

took the twelve d Matt 20:17

My word, you are My d John 8:31

to become His d John 9:27

but we are Moses’ d John 9:28

so you will be My d John 15:8

DISCIPLINE

Harsh d is for him who Prov 15:10

DISCIPLINES

but he who loves him d Prov 13:24

DISCLOSE

d my dark saying Ps 49:4

DISCORD

and one who sows d Prov 6:19

DISCOURAGED

will not fail nor be d Is 42:4

lest they become d Col 3:21

you become weary and d Heb 12:3

DISCRETION

D will preserve you Prov 2:11

out knowledge and d Prov 8:12

woman who lacks d Prov 11:22

The d of a man makes Prov 19:11

the heavens at His d Jer 10:12

DISFIGURE

d their faces that Matt 6:16

DISGUISES

and he d his face Job 24:15

He who hates, d Prov 26:24

DISHONOR

d who wish me evil Ps 40:14

d the pride of all Is 23:9

My Father, and you d Me John 8:49

d their bodies among Rom 1:24

and another for d Rom 9:21

It is sown in d 1 Cor 15:43

honor and some for d 2 Tim 2:20

DISHONORED

But you have d the James 2:6

DISHONORS

For son d father Mic 7:6

covered, d his head 1 Cor 11:4

DISOBEDIENCE

d many were made Rom 5:19

works in the sons of d Eph 2:2

d received a just Heb 2:2

DISOBEDIENT

out My hands to a d Rom 10:21

d, deceived, serving Titus 3:3

They stumble, being d 1 Pet 2:8

who formerly were d 1 Pet 3:20

DISORDERLY

for this d gathering Acts 19:40

brother who walks d 2 Thess 3:6

DISPENSATION

d of the fullness of Eph 1:10

d of the grace of God Eph 3:2

DISPERSE

d them throughout the Ezek 20:23

DISPERSION

intend to go to the D John 7:35

the pilgrims of the D 1 Pet 1:1

DISPLEASE

LORD see it, and it d Prov 24:18

DISPLEASED

that David had done d 2 Sam 11:27

You have been d Ps 60:1

they were greatly d Matt 20:24

it, He was greatly d Mark 10:14

DISPUTE

Now there was also a d Luke 22:24

DISPUTER

Where is the d of this 1 Cor 1:20

DISPUTES

d rather than godly 1 Tim 1:4

but is obsessed with d 1 Tim 6:4

foolish and ignorant d 2 Tim 2:23

But avoid foolish d Titus 3:9

DISQUALIFIED

myself should become d 1 Cor 9:27

indeed you are d 2 Cor 13:5

though we may seem d 2 Cor 13:7

DISQUIETED

And why are you d Ps 42:5

DISSENSION

had no small d and Acts 15:2

DISSENSIONS

selfish ambitions, d Gal 5:20

DISSIPATION

not accused of d Titus 1:6

in the same flood of d 1 Pet 4:4

DISSOLVED

of heaven shall be d Is 34:4

the heavens will be d 2 Pet 3:12

DISTINCTION

and made no d Acts 15:9

For there is no d Rom 10:12

compassion, making a d Jude 22

DISTRESS

me in the day of my d Gen 35:3

When you are in d Deut 4:30

my life from every d 1 Kin 1:29

you out of dire d Job 36:16

keep you from d Job 36:19

d them in His deep Ps 2:5

on the LORD in d Ps 118:5

a whirlwind, when d Prov 1:27

and on the earth d Luke 21:25

tribulation, or d Rom 8:35

of the present d 1 Cor 7:26

DISTRESSED

heart within me is d Ps 143:4

troubled and deeply d Mark 14:33

DISTRESSES

bring me out of my d Ps 25:17

DISTRIBUTE

that you have and d Luke 18:22

DISTRIBUTED

and they d to each as Acts 4:35

But as God has d 1 Cor 7:17

DISTRIBUTING

d to the needs of the Rom 12:13

DITCH

will fall into a d Matt 15:14

DIVERSITIES

There are d 1 Cor 12:4

DIVIDE

D the living child 1 Kin 3:25

d their tongues Ps 55:9

d the spoil with the Prov 16:19

d the inheritance Luke 12:13

“Take this and d Luke 22:17

DIVIDED

and the waters were d Ex 14:21

death they were not d 2 Sam 1:23

And You d the sea Neh 9:11

“Who has d a channel Job 38:25

shall they ever be d Ezek 37:22

kingdom has been d Dan 5:28

your land shall be d Amos 7:17

“Every kingdom d Matt 12:25

and a house d against Luke 11:17

in one house will be d Luke 12:52

So he d to them his Luke 15:12

appeared to them d Acts 2:3

d them among all Acts 2:45

Is Christ d 1 Cor 1:13

the great city was d Rev 16:19

DIVIDES

at home d the spoil Ps 68:12

DIVIDING

rightly d the word of 2 Tim 2:15

DIVINATION

shall you practice d Lev 19:26

D is on Prov 16:10

darkness without d Mic 3:6

a spirit of d met us Acts 16:16

DIVINE

futility and who d Ezek 13:9

and her prophets d Mic 3:11

d service and the Heb 9:1

d power has given 2 Pet 1:3

DIVINERS

your prophets, your d Jer 27:9

DIVISION

So there was a d John 7:43

piercing even to the d Heb 4:12

DIVISIONS

note those who cause d Rom 16:17

and that there be no d 1 Cor 1:10

envy, strife, and d 1 Cor 3:3

hear that there are d 1 Cor 11:18

persons, who cause d Jude 19

DIVISIVE

Reject a d man after Titus 3:10

DIVORCE

her a certificate of d Deut 24:1

of your mother’s d Is 50:1

a certificate of d Mark 10:4

DO

set in them to d evil Eccl 8:11

I will also d it Is 46:11

men to d to you, d Matt 7:12

d this and you will Luke 10:28

He sees the Father d John 5:19

without Me you can d John 15:5

“Sirs, what must I d Acts 16:30

d evil that good may Rom 3:8

For what I will to d Rom 7:15

good that I will to d Rom 7:19

or whatever you d, d 1 Cor 10:31

d all things through Phil 4:13

d in word or deed, d Col 3:17

d good and to share Heb 13:16

and d this or that James 4:15

DOCTRINE

said, ‘My d is pure Job 11:4

for I give you good d Prov 4:2

idol is a worthless d Jer 10:8

of bread, but of the d Matt 16:12

What new d is this Mark 1:27

“My d is not Mine John 7:16

Jerusalem with your d Acts 5:28

heart that form of d Rom 6:17

with every wind of d Eph 4:14

is contrary to sound d 1 Tim 1:10

followed my d 2 Tim 3:10

is profitable for d 2 Tim 3:16

not endure sound d 2 Tim 4:3

in d showing Titus 2:7

they may adorn the d Titus 2:10

not abide in the d 2 John 9

DOCTRINES

the commandments and d Col 2:22

spirits and d of 1 Tim 4:1

various and strange d Heb 13:9

DOEG

An Edomite; chief of Saul’s herdsmen, 1 Sam 21:7

Betrays David, 1 Sam 22:9, 10

Kills 85 priests, 1 Sam 22:18, 19

DOERS

of God, but the d Rom 2:13

But be d of the word James 1:22

DOG

to David, “Am I a d 1 Sam 17:43

they growl like a d Ps 59:6

d returns to his own Prov 26:11

d is better than a Eccl 9:4

d returns to his own 2 Pet 2:22

DOGS

Yes, they are greedy d Is 56:11

what is holy to the d Matt 7:6

d eat the crumbs which Matt 15:27

Moreover the d came Luke 16:21

But outside are d Rev 22:15

DOMINION

let them have d Gen 1:26

“D and fear belong Job 25:2

made him to have d Ps 8:6

let them not have d Ps 19:13

besides You have had d Is 26:13

d is an everlasting Dan 4:34

sin shall not have d Rom 6:14

Not that we have d 2 Cor 1:24

glory and majesty, d Jude 25

DONKEY

d saw the Angel Num 22:23

Does the wild d Job 6:5

d its master’s crib Is 1:3

and riding on a d Zech 9:9

colt, the foal of a d Matt 21:5

He had found a young d John 12:14

d speaking with a 2 Pet 2:16

DONKEY’S

d colt is born a man Job 11:12

DONKEYS

d quench their thirst Ps 104:11

a chariot of d Is 21:7

And the wild d stood Jer 14:6

DOOM

for the day of d Prov 16:4

DOOR

sin lies at the d Gen 4:7

keep watch over the d Ps 141:3

d turns on its hinges Prov 26:14

stone against the d Matt 27:60

to you, I am the d John 10:7

and effective d 1 Cor 16:9

d was opened to me by 2 Cor 2:12

would open to us a d Col 4:3

is standing at the d James 5:9

before you an open d Rev 3:8

I stand at the d Rev 3:20

and behold, a d Rev 4:1

DOORKEEPER

I would rather be a d Ps 84:10

To him the d John 10:3

DOORPOSTS

write them on the d Deut 6:9

“Strike the d Amos 9:1

DOORS

up, you everlasting d Ps 24:7

the entrance of the d Prov 8:3

when the d are shut in Eccl 12:4

who would shut the d Mal 1:10

DORCAS

Disciple at Joppa, also called Tabitha; raised to life, Acts 9:36–42

DOUBLE

d portion of your spirit 2 Kin 2:9

from the LORD’s hand d Is 40:2

you shall have d honor Is 61:7

first I will repay d Jer 16:18

worthy of d honor 1 Tim 5:17

and repay her d Rev 18:6

DOUBLE-MINDED

I hate the d Ps 119:113

he is a d man James 1:8

your hearts, you d James 4:8

DOUBT

life shall hang in d Deut 28:66

faith, why did you d Matt 14:31

DOUBTING

without wrath and d 1 Tim 2:8

in faith, with no d James 1:6

DOUBTS

And why do d arise in Luke 24:38

for I have d about you Gal 4:20

doubting, for he who d James 1:6

DOVE

d found no resting Gen 8:9

I had wings like a d Ps 55:6

I mourned like a d Is 38:14

also is like a silly d Hos 7:11

descending like a d Matt 3:16

DOVES

and moan sadly like d Is 59:11

and harmless as d Matt 10:16

of those who sold d Matt 21:12

DOWNCAST

who comforts the d 2 Cor 7:6

DRAGNET

gather them in their d Hab 1:15

d that was cast Matt 13:47

DRAGON

a great, fiery red d Rev 12:3

fought with the d Rev 12:7

they worshiped the d Rev 13:4

He laid hold of the d Rev 20:2

DRAIN

wicked of the earth d Ps 75:8

DRAINED

all faces are d Joel 2:6

DRANK

them, and they all d Mark 14:23

d the same spiritual 1 Cor 10:4

DRAW

d honey from the rock Deut 32:13

me to d near to God Ps 73:28

and the years d Eccl 12:1

D me away Song 1:4

Woe to those who d Is 5:18

with joy you will d Is 12:3

“D some out now John 2:8

You have nothing to d John 4:11

will d all peoples John 12:32

let us d near with a Heb 10:22

D near to God and He James 4:8

DRAWN

The wicked have d Ps 37:14

tempted when he is d James 1:14

DRAWS

and my life d near to Ps 88:3

your redemption d Luke 21:28

DREAD

fear of you and the d Gen 9:2

begin to put the d Deut 2:25

DREADFUL

of the great and d Mal 4:5

DREAM

Now Joseph had a d Gen 37:5

I speak to him in a d Num 12:6

will fly away like a d Job 20:8

As a d when one awakes Ps 73:20

like those who d Ps 126:1

For a d comes through Eccl 5:3

her, shall be as a d Is 29:7

prophet who has a d Jer 23:28

do not let the d Dan 4:19

your old men shall d Joel 2:28

to Joseph in a d Matt 2:13

things today in a d Matt 27:19

your old men shall d Acts 2:17

DREAMERS

d defile the flesh Jude 8

DREAMS

in the multitude of d Eccl 5:7

when a hungry man d Is 29:8

Nebuchadnezzar had d Dan 2:1

DREGS

d shall all the wicked Ps 75:8

has settled on his d Jer 48:11

DRIED

My strength is d Ps 22:15

of her blood was d Mark 5:29

saw the fig tree d Mark 11:20

and its water was d Rev 16:12

DRIFT

have heard, lest we d Heb 2:1

DRINK

“What shall we d Ex 15:24

“Do not d wine or Lev 10:9

and let him d of the Job 21:20

gave me vinegar to d Ps 69:21

D water from your own Prov 5:15

mocker, strong d Prov 20:1

lest they d and forget Prov 31:5

Give strong d to him Prov 31:6

Let him d and forget Prov 31:7

d your wine with a Eccl 9:7

follow intoxicating d Is 5:11

mixing intoxicating d Is 5:22

d the milk of the Is 60:16

My servants shall d Is 65:13

bosom, that you may d Is 66:11

d water by measure Ezek 4:11

“Bring wine, let us d Amos 4:1

to you of wine and d Mic 2:11

and you gave Me no d Matt 25:42

that day when I d Matt 26:29

mingled with gall to d Matt 27:34

with myrrh to d Mark 15:23

to her, “Give Me a d John 4:7

him come to Me and d John 7:37

d wine nor do anything Rom 14:21

do, as often as you d 1 Cor 11:25

all been made to d 1 Cor 12:13

No longer d only water 1 Tim 5:23

has made all nations d Rev 14:8

DRINKS

to her, “Whoever d John 4:13

d My blood has John 6:54

For he who eats and d 1 Cor 11:29

For the earth which d Heb 6:7

DRIPPING

wife are a continual d Prov 19:13

His lips are lilies, d Song 5:13

DRIVE

of the wicked d Ps 36:11

They shall d you from Dan 4:25

temple and began to d Mark 11:15

DRIVEN

They were d out from Job 30:5

Let them be d backward Ps 40:14

sail and so were d Acts 27:17

a wave of the sea d James 1:6

DROP

They d on the pastures Ps 65:12

the nations are as a d Is 40:15

DROSS

of the earth like d Ps 119:119

Take away the d Prov 25:4

purge away your d Is 1:25

of Israel has become d Ezek 22:18

DROUGHT

through a land of d Jer 2:6

in the year of d Jer 17:8

For I called for a d Hag 1:11

DROVE

So He d out the man Gen 3:24

temple of God and d Matt 21:12

a whip of cords, He d John 2:15

DROWN

nor can the floods d Song 8:7

harmful lusts which d 1 Tim 6:9

DROWSINESS

d will clothe a Prov 23:21

DRUNK

of the wine and was d Gen 9:21

d my wine with my milk Song 5:1

you afflicted, and d Is 51:21

My anger, made them d Is 63:6

be satiated and made d Jer 46:10

the guests have well d John 2:10

For these are not d Acts 2:15

and another is d 1 Cor 11:21

And do not be d Eph 5:18

and those who get d 1 Thess 5:7

the earth were made d Rev 17:2

I saw the woman, d Rev 17:6

DRUNKARD

d could be included Deut 29:19

d is a proverb in the Prov 26:9

to and fro like a d Is 24:20

or a reviler, or a d 1 Cor 5:11

DRUNKEN

I am like a d man Jer 23:9

DRUNKENNESS

will be filled with d Ezek 23:33

Jerusalem a cup of d Zech 12:2

with carousing, d Luke 21:34

not in revelry and d Rom 13:13

envy, murders, d Gal 5:21

lusts, d 1 Pet 4:3

DRY

place, and let the d Gen 1:9

made the sea into d Ex 14:21

It was d on the fleece Judg 6:40

I will d up her sea Jer 51:36

d tree flourish Ezek 17:24

will make the rivers d Ezek 30:12

will be done in the d Luke 23:31

DUE

because it is your d Lev 10:13

their food in d season Ps 104:27

pay all that was d Matt 18:34

d time Christ died Rom 5:6

to whom taxes are d Rom 13:7

d season we shall Gal 6:9

exalt you in d time 1 Pet 5:6

DULL

heart of this people d Is 6:10

people have grown d Matt 13:15

you have become d Heb 5:11

DUMB

the tongue of the d Is 35:6

“Deaf and d spirit Mark 9:25

DUNGHILL

the land nor for the d Luke 14:35

DUST

formed man of the d Gen 2:7

d you shall return Gen 3:19

descendants as the d Gen 13:16

now, I who am but d Gen 18:27

“Who can count the d Num 23:10

lay your gold in the d Job 22:24

and repent in d Job 42:6

Will the d praise You Ps 30:9

like the whirling d Ps 83:13

show favor to her d Ps 102:14

that we are d Ps 103:14

or the primal d Prov 8:26

all are from the d Eccl 3:20

counted as the small d Is 40:15

They shall lick the d Mic 7:17

city, shake off the d Matt 10:14

image of the man of d 1 Cor 15:49

DUTY

done what was our d Luke 17:10

DWELL

O LORD, make me d Ps 4:8

Who may d in Your holy Ps 15:1

He himself shall d Ps 25:13

d in the land Ps 37:3

the LORD God might d Ps 68:18

of my God than d Ps 84:10

Him, that glory may d Ps 85:9

Woe is me, that I d Ps 120:5

he will d on high Is 33:16

into Egypt to d there Is 52:4

“I d in the high and Is 57:15

“They shall no longer d Lam 4:15

they enter and d there Matt 12:45

of Judea and all who d Acts 2:14

“I will d in them 2 Cor 6:16

that Christ may d Eph 3:17

the fullness should d Col 1:19

the word of Christ d Col 3:16

men, and He will d Rev 21:3

DWELLER

fled and became a d Acts 7:29

DWELLING

A people d alone Num 23:9

is the way to the d Job 38:19

built together for a d Eph 2:22

a foreign country, d Heb 11:9

DWELLS

He who d in the secret Ps 91:1

but the Father who d John 14:10

do it, but sin that d Rom 7:17

the Spirit of God d Rom 8:9

from the dead d Rom 8:11

the Spirit of God d 1 Cor 3:16

d all the fullness Col 2:9

which righteousness d 2 Pet 3:13

you, where Satan d Rev 2:13

DWELT

Egypt, and Jacob d Ps 105:23

became flesh and d John 1:14

By faith he d in the Heb 11:9

DYING

I do not object to d Acts 25:11

in the body the d 2 Cor 4:10

Jacob, when he was d Heb 11:21

EAGLE

As an e stirs up its Deut 32:11

e swooping on its prey Job 9:26

fly away like an e Prov 23:5

The way of an e Prov 30:19

nest as high as the e Jer 49:16

had the face of an e Ezek 1:10

like a flying e Rev 4:7

two wings of a great e Rev 12:14

EAGLES

up with wings like e Is 40:31

are swifter than e Jer 4:13

e will be gathered Matt 24:28

EAGLES’

how I bore you on e Ex 19:4

EAR

shall pierce his e Ex 21:6

Does not the e test Job 12:11

Bow down Your e Ps 31:2

And the e of the wise Prov 18:15

He awakens My e Is 50:4

e is uncircumcised Jer 6:10

what you hear in the e Matt 10:27

cut off his right e John 18:10

not seen, nor e heard 1 Cor 2:9

if the e should say 1 Cor 12:16

He who has an e Rev 2:7

EARLY

Very e in the morning Mark 16:2

arrived at the tomb e Luke 24:22

EARNEST

must give the more e Heb 2:1

EARNESTLY

if you e obey My Deut 11:13

He prayed more e Luke 22:44

in this we groan, e 2 Cor 5:2

e that it would not James 5:17

you to contend e Jude 3

EARS

both his e will tingle 2 Kin 21:12

Whoever shuts his e Prov 21:13

And hear with their e Is 6:10

He who has e Matt 11:15

e are hard of hearing Matt 13:15

they have itching e 2 Tim 4:3

e are open to their 1 Pet 3:12

EARTH

e which is under you Deut 28:23

e are the LORD’s 1 Sam 2:8

coming to judge the e 1 Chr 16:33

service for man on e Job 7:1

He hangs the e on Job 26:7

foundations of the e Job 38:4

e is the LORD’s Ps 24:1

the shields of the e Ps 47:9

You visit the e Ps 65:9

You had formed the e Ps 90:2

let the e be moved Ps 99:1

glory is above the e Ps 148:13

wisdom founded the e Prov 3:19

there was ever an e Prov 8:23

For three things the e Prov 30:21

e abides forever Eccl 1:4

for the meek of the e Is 11:4

e is My footstool Is 66:1

and the e shone with Ezek 43:2

I will darken the e Amos 8:9

e will be filled Hab 2:14

shall inherit the e Matt 5:5

heaven and e pass away Matt 5:18

e as it is in heaven Matt 6:10

treasures on e Matt 6:19

then shook the e Heb 12:26

“Do not harm the e Rev 7:3

from whose face the e Rev 20:11

new heaven and a new e Rev 21:1

EARTHLY

If I have told you e John 3:12

that if our e house 2 Cor 5:1

their mind on e things Phil 3:19

from above, but is e James 3:15

EARTHQUAKE

after the wind an e 1 Kin 19:11

as you fled from the e Zech 14:5

there was a great e Matt 28:2

there was a great e Rev 6:12

EARTHQUAKES

And there will be e Mark 13:8

EASE

I was at e Job 16:12

you women who are at e Is 32:9

to you who are at e Amos 6:1

take your e Luke 12:19

EASIER

Which is e, to say Mark 2:9

It is e for a camel Mark 10:25

EAST

goes toward the e Gen 2:14

the LORD brought an e Ex 10:13

e wind scattered Job 38:24

As far as the e Ps 103:12

descendants from the e Is 43:5

wise men from the E Matt 2:1

many will come from e Matt 8:11

will come from the e Luke 13:29

e might be prepared Rev 16:12

EAT

you may freely e Gen 2:16

‘You shall not e Gen 3:17

my people as they e Ps 53:4

good to e much honey Prov 25:27

e this scroll Ezek 3:1

on your couches, e Amos 6:4

e the flesh of My Mic 3:3

life, what you will e Matt 6:25

You to e the Passover Matt 26:17

give us His flesh to e John 6:52

one believes he may e Rom 14:2

e meat nor drink wine Rom 14:21

I will never again e 1 Cor 8:13

neither shall he e 2 Thess 3:10

e your flesh like fire James 5:3

EATEN

Have you e from the Gen 3:11

e my honeycomb with my Song 5:1

e the fruit of lies Hos 10:13

And he was e by worms Acts 12:23

EATS

The righteous e Prov 13:25

receives sinners and e Luke 15:2

Whoever e My flesh John 6:54

e this bread will live John 6:58

e despise him who does Rom 14:3

He who e, e to the Rom 14:6

an unworthy manner e 1 Cor 11:29

EBAL

Mountain in Samaria, Deut 27:12, 13

Stones of the law erected upon, Deut 27:1–8; Josh 8:30–35

EBENEZER

Site of Israel’s defeat, 1 Sam 4:1–10

Ark transferred from, 1 Sam 5:1

Site of memorial stone, 1 Sam 7:10, 12

EBER

Great-grandson of Shem, Gen 10:21–24; 1 Chr 1:25

Progenitor of the:

Hebrews, Gen 11:16–26

Arabians and Arameans, Gen 10:25–30

Ancestor of Christ, Luke 3:35

EDEN

First home of mankind, Gen 2:8–15

Zion becomes like, Is 51:3

Called the “garden of God,” Ezek 28:13

EDIFICATION

his good, leading to e Rom 15:2

prophesies speaks e 1 Cor 14:3

things be done for e 1 Cor 14:26

the Lord gave us for e 2 Cor 10:8

has given me for e 2 Cor 13:10

rather than godly e 1 Tim 1:4

EDIFIES

puffs up, but love e 1 Cor 8:1

he who prophesies e 1 Cor 14:4

EDIFY

but not all things e 1 Cor 10:23

and e one another 1 Thess 5:11

EDIFYING

of the body for the e Eph 4:16

EDOM

Name given to Esau, Gen 25:30

———Land of Esau; called Seir, Gen 32:3

Called Edom and Idumea, Mark 3:8

People of, cursed, Is 34:5, 6

EDOMITES

Descendants of Esau, Gen 36:9

Refuse passage to Israel, Num 20:18–20

Hostile to Israel, Gen 27:40; 1 Sam 14:47; 2 Chr 20:10; Ps 137:7

Prophecies concerning, Gen 27:37; Is 34:5–17; Ezek 25:12–14; 35:5–7; Amos 9:11, 12

EFFECTIVELY

for He who worked e Gal 2:8

e works in you who 1 Thess 2:13

EGG

in the white of an e Job 6:6

Or if he asks for an e Luke 11:12

EGYPT

Abram visits, Gen 12:10

Joseph sold into, Gen 37:28, 36

Joseph becomes leader in, Gen 39:1–4

Hebrews move to, Gen 46:5–7

Hebrews persecuted in, Ex 1:15–22

Plagues on, Ex 7–11

Israel leaves, Ex 12:31–33

Army of, perishes, Ex 14:26–28

Prophecies concerning, Gen 15:13; Is 19:18–25; Ezek 29:14, 15; 30:24, 25; Matt 2:15

EHUD

Son of Gera, Judg 3:15

Slays Eglon, Judg 3:16–26

EIGHT

a few, that is, e 1 Pet 3:20

EKRON

Philistine city, Josh 13:3

Captured by Judah, Judg 1:18

Assigned to Dan, Josh 19:40, 43

Ark sent to, 1 Sam 5:10

Denounced by the prophets, Jer 25:9, 20

ELAH

King of Israel, 1 Kin 16:6, 8–10

ELAMITES

Descendants of Shem, Gen 10:22

Destruction of, Jer 49:34–39

In Persian Empire, Ezra 4:9

Jews from, at Pentecost, Acts 2:9

ELATH

Seaport on Red Sea, 1 Kin 9:26

Built by Azariah, 2 Kin 14:21, 22

Captured by Syrians, 2 Kin 16:6

Same as Ezion Geber, 2 Chr 8:17

EL BETHEL

Site of Jacob’s altar, Gen 35:6, 7

ELDER

The e and honorable Is 9:15

against an e except 1 Tim 5:19

I who am a fellow e 1 Pet 5:1

ELDERS

and seventy of the e Ex 24:1

And teach his e Ps 105:22

and counsel from the e Ezek 7:26

the tradition of the e Matt 15:2

be rejected by the e Luke 9:22

they had appointed e Acts 14:23

and called for the e Acts 20:17

e who rule well be 1 Tim 5:17

lacking, and appoint e Titus 1:5

e obtained a good Heb 11:2

Let him call for the e James 5:14

e who are among you I 1 Pet 5:1

I saw twenty-four e Rev 4:4

ELDERSHIP

of the hands of the e 1 Tim 4:14

ELEAZAR

Son of Aaron; succeeds him as high priest, Ex 6:23, 25; 28:1; Lev 10:6, 7; Num 3:32; 20:25–28; Josh 14:1; 24:33

ELECT

whom I uphold, My E Is 42:1

and Israel My e Is 45:4

e shall long enjoy the Is 65:22

gather together His e Matt 24:31

e have obtained it Rom 11:7

e according to the 1 Pet 1:2

a chief cornerstone, e 1 Pet 2:6

e sister greet you 2 John 13

ELECTION

e they are beloved Rom 11:28

call and e sure 2 Pet 1:10

ELEMENTS

weak and beggarly e Gal 4:9

e will melt with 2 Pet 3:10

ELEVEN

and his e sons Gen 32:22

e disciples went away Matt 28:16

numbered with the e Acts 1:26

ELI

Officiates in Shiloh, 1 Sam 1:3

Blesses Hannah, 1 Sam 1:12–19

Becomes Samuel’s guardian, 1 Sam 1:20–28

Samuel ministers before, 1 Sam 2:11

Sons of, 1 Sam 2:12–17

Rebukes sons, 1 Sam 2:22–25

Rebuked by a man of God, 1 Sam 2:27–36

Instructs Samuel, 1 Sam 3:1–18

Death of, 1 Sam 4:15–18

ELIAB

Brother of David, 1 Sam 16:5–13

Fights in Saul’s army, 1 Sam 17:13

Discounts David’s worth, 1 Sam 17:28, 29

ELIAKIM

Son of Hilkiah, 2 Kin 18:18

Confers with Rabshakeh, Is 36:4, 11–22

Sent to Isaiah, Is 37:2–5

Becomes type of the Messiah, Is 22:20–25

———Son of King Josiah, 2 Kin 23:34

Name changed to Jehoiakim, 2 Chr 36:4

ELIASHIB

High priest, Neh 12:10

Rebuilds Sheep Gate, Neh 3:1, 20, 21

Allies with foreigners, Neh 13:4, 5, 28

ELIHU

David’s brother, 1 Chr 27:18

Called Eliab, 1 Sam 16:6

———One who reproved Job and his friends, Job 32:2, 4–6

ELIJAH

Denounces Ahab; goes into hiding; fed by ravens, 1 Kin 17:1–7

Dwells with widow; performs miracles for her, 1 Kin 17:8–24

Sends message to Ahab; overthrows prophets of Baal, 1 Kin 18:1–40

Brings rain, 1 Kin 18:41–45

Flees from Jezebel; fed by angels, 1 Kin 19:1–8

Receives revelation from God, 1 Kin 19:9–18

Condemns Ahab, 1 Kin 21:15–29

Condemns Ahaziah; fire consumes troops sent against him, 2 Kin 1:1–16

Taken up to heaven, 2 Kin 2:1–15

Appears with Christ in Transfiguration, Matt 17:1–4

Type of John the Baptist, Mal 4:5, 6; Luke 1:17

ELIMELECH

Naomi’s husband, Ruth 1:1–3; 2:1, 3; 4:3–9

ELIPHAZ

One of Job’s friends, Job 2:11

Rebukes Job, Job 4:1, 5

Is forgiven, Job 42:7–9

ELISHA

Chosen as Elijah’s successor; follows him, 1 Kin 19:16–21

Witnesses Elijah’s translation; receives his spirit and mantle, 2 Kin 2:1–18

Performs miracles, 2 Kin 2:19–25; 4:1–6:23

Prophesies victory over Moab; fulfilled, 2 Kin 3:11–27

Prophesies end of siege; fulfilled, 2 Kin 7

Prophesies death of Ben-Hadad, 2 Kin 8:7–15

Sends servant to anoint Jehu, 2 Kin 9:1–3

Last words and death; miracle performed by his bones, 2 Kin 13:14–21

ELIZABETH

Barren wife of Zacharias, Luke 1:5–7

Conceives a son, Luke 1:13, 24, 25

Salutation to Mary, Luke 1:36–45

Mother of John the Baptist, Luke 1:57–60

ELIZAPHAN

Chief of Kohathites, Num 3:30

Heads family, 1 Chr 15:5, 8

Family consecrated, 2 Chr 29:12–16

ELKANAH

Father of Samuel, 1 Sam 1:1–23

———Son of Korah, Ex 6:24

Escapes judgment, Num 26:11

ELNATHAN

Father of Nehushta, 2 Kin 24:8

Goes to Egypt, Jer 26:22

Entreats with king, Jer 36:25

ELOQUENT

“O my Lord, I am not e Ex 4:10

an e man and mighty Acts 18:24

ELYMAS

Arabic name of Bar-Jesus, a false prophet, Acts 13:6–12

EMBALM

to e his father Gen 50:2

EMBANKMENT

will build an e Luke 19:43

EMERALDS

for your wares e Ezek 27:16

EMMAUS

Town near Jerusalem, Luke 24:13–18

EMPTY

appear before Me e Ex 23:15

e things which 1 Sam 12:21

not listen to e talk Job 35:13

LORD makes the earth e Is 24:1

comes, he finds it e Matt 12:44

He has sent away e Luke 1:53

you with e words Eph 5:6

EMPTY-HEADED

e man will be wise Job 11:12

EN GEDI

Occupied by the Amorites, Gen 14:7

Assigned to Judah, Josh 15:62, 63

David’s hiding place, 1 Sam 23:29

Noted for vineyards, Song 1:14

EN HAKKORE

Miraculous spring, Judg 15:14–19

EN ROGEL

Fountain outside Jerusalem, 2 Sam 17:17

Seat of Adonijah’s plot, 1 Kin 1:5–9

ENABLED

our Lord who has e 1 Tim 1:12

ENCHANTER

and the expert e Is 3:3

ENCOURAGED

is, that I may be e Rom 1:12

and all may be e 1 Cor 14:31

their hearts may be e Col 2:2

END

yet your latter e Job 8:7

make me to know my e Ps 39:4

shall keep it to the e Ps 119:33

e is the way of death Prov 14:12

There was no e of all Eccl 4:16

Declaring the e Is 46:10

Our e was near Lam 4:18

whose iniquity shall e Ezek 21:25

what shall be the e Dan 12:8

e has come upon my Amos 8:2

the harvest is the e Matt 13:39

to pass, but the e Matt 24:6

always, even to the e Matt 28:20

He loved them to the e John 13:1

For Christ is the e Rom 10:4

the hope firm to the e Heb 3:6

but now, once at the e Heb 9:26

of Job and seen the e James 5:11

But the e of all 1 Pet 4:7

what will be the e 1 Pet 4:17

the latter e is worse 2 Pet 2:20

My works until the e Rev 2:26

Beginning and the E Rev 22:13

ENDEAVORING

e to keep the unity Eph 4:3

ENDLESS

and e genealogies 1 Tim 1:4

to the power of an e Heb 7:16

ENDS

All the e of the world Ps 22:27

established all the e Prov 30:4

she came from the e Matt 12:42

to the e of the Acts 13:47

their words to the e Rom 10:18

ENDURANCE

For you have need of e Heb 10:36

e the race that Heb 12:1

ENDURE

But the LORD shall e Ps 9:7

as the sun and moon e Ps 72:5

His name shall e Ps 72:17

nor does a crown e Prov 27:24

Can your heart e Ezek 22:14

persecuted, we e 1 Cor 4:12

Therefore I e all 2 Tim 2:10

them blessed who e James 5:11

ENDURED

what persecutions I e 2 Tim 3:11

he had patiently e Heb 6:15

e as seeing Him who Heb 11:27

For consider Him who e Heb 12:3

ENDURES

And His truth e Ps 100:5

For His mercy e Ps 136:1

But he who e to the Matt 10:22

e only for a while Matt 13:21

for the food which e John 6:27

he has built on it e 1 Cor 3:14

hopes all things, e 1 Cor 13:7

is the man who e James 1:12

word of the LORD e 1 Pet 1:25

ENDURING

the LORD is clean, e Ps 19:9

e possession for Heb 10:34

ENEMIES

Your e be scattered Num 10:35

delivers me from my e Ps 18:48

the presence of my e Ps 23:5

Let not my e triumph Ps 25:2

But my e are vigorous Ps 38:19

e will lick the dust Ps 72:9

me wiser than my e Ps 119:98

I count them my e Ps 139:22

e are the men of his Mic 7:6

to you, love your e Matt 5:44

e will be those Matt 10:36

be saved from our e Luke 1:71

e we were reconciled Rom 5:10

the gospel they are e Rom 11:28

till He has put all e 1 Cor 15:25

were alienated and e Col 1:21

His e are made His Heb 10:13

and devours their e Rev 11:5

ENEMY

then I will be an e Ex 23:22

regard me as Your e Job 13:24

He counts me as His e Job 33:10

or have plundered my e Ps 7:4

You may silence the e Ps 8:2

e does not triumph Ps 41:11

e who reproaches me Ps 55:12

e has persecuted my Ps 143:3

If your e is hungry Prov 25:21

e are deceitful Prov 27:6

with the wound of an e Jer 30:14

rejoice over me, my e Mic 7:8

and hate your e Matt 5:43

last e that will be 1 Cor 15:26

become your e because Gal 4:16

not count him as an e 2 Thess 3:15

makes himself an e James 4:4

ENGRAVE

two onyx stones and e Ex 28:9

e its inscription Zech 3:9

ENJOY

e its sabbaths as long Lev 26:34

therefore e pleasure Eccl 2:1

richly all things to e 1 Tim 6:17

than to e the passing Heb 11:25

ENJOYMENT

So I commended e Eccl 8:15

ENLARGES

He e nations Job 12:23

e his desire as hell Hab 2:5

ENLIGHTEN

E my eyes Ps 13:3

the LORD my God will e Ps 18:28

ENLIGHTENED

those who were once e Heb 6:4

ENMITY

And I will put e Gen 3:15

the carnal mind is e Rom 8:7

in His flesh the e Eph 2:15

putting to death the e Eph 2:16

with the world is e James 4:4

ENOCH

Father of Methuselah, Gen 5:21

Walks with God, Gen 5:22

Taken up to heaven, Gen 5:24

Prophecy of, cited, Jude 14, 15

ENOUGH

never say, “E Prov 30:15

It is e Mark 14:41

servants have bread e Luke 15:17

ENRAGED

being exceedingly e Acts 26:11

And the dragon was e Rev 12:17

ENRAPTURED

And always be e Prov 5:19

ENRICHED

that you were e 1 Cor 1:5

while you are e 2 Cor 9:11

ENSNARED

The wicked is e Prov 12:13

ENSNARES

sin which so easily e Heb 12:1

ENTANGLE

how they might e Matt 22:15

ENTANGLES

engaged in warfare e 2 Tim 2:4

ENTER

E into His gates Ps 100:4

Do not e into judgment Ps 143:2

E into the rock Is 2:10

He shall e into peace Is 57:2

you will by no means e Matt 5:20

“E by the narrow Matt 7:13

e the kingdom of God Matt 19:24

E into the joy of your Matt 25:21

and pray, lest you e Matt 26:41

“Strive to e through Luke 13:24

you, he who does not e John 10:1

who have believed do e Heb 4:3

e the Holiest by the Heb 10:19

e the temple till the Rev 15:8

e through the gates Rev 22:14

ENTERED

Then Satan e Judas Luke 22:3

through one man sin e Rom 5:12

ear heard, nor have e 1 Cor 2:9

the forerunner has e Heb 6:20

e the Most Holy Place Heb 9:12

ENTERS

If anyone e by Me John 10:9

e the Presence behind Heb 6:19

ENTHRONED

You are holy, e in Ps 22:3

ENTICED

his own desires and e James 1:14

ENTICING

e speech she caused Prov 7:21

ENTIRELY

give yourself e 1 Tim 4:15

ENTRANCE

The e of Your words Ps 119:130

e will be supplied 2 Pet 1:11

ENTREAT

“E me not to leave you Ruth 1:16

“But now e God’s favor Mal 1:9

being defamed, we e 1 Cor 4:13

ENTREATED

man of God e the LORD 1 Kin 13:6

e our God for this Ezra 8:23

ENVIOUS

For I was e of the Ps 73:3

Do not be e of evil Prov 24:1

patriarchs, becoming e Acts 7:9

ENVY

e slays a simple Job 5:2

e the oppressor Prov 3:31

e is rottenness Prov 14:30

not let your heart e Prov 23:17

e have now perished Eccl 9:6

full of e Rom 1:29

not in strife and e Rom 13:13

love does not e 1 Cor 13:4

e, murders Gal 5:21

living in malice and e Titus 3:3

For where e and James 3:16

deceit, hypocrisy, e 1 Pet 2:1

EPAPHRAS

Leader of the Colossian church, Col 1:7, 8

Suffers as a prisoner in Rome, Philem 23

EPAPHRODITUS

Messenger from Philippi, Phil 2:25–27

Brings a gift to Paul, Phil 4:18

EPHESUS

Paul visits, Acts 18:18–21

Miracles done here, Acts 19:11–21

Demetrius stirs up riot in, Acts 19:24–29

Elders of, addressed by Paul at Miletus, Acts 20:17–38

Letter sent to, Eph 1:1

Site of one of seven churches, Rev 1:11

EPHRAIM

Joseph’s younger son, Gen 41:52

Obtains Jacob’s blessing, Gen 48:8–20

———Tribe of:

Predictions concerning, Gen 48:20

Territory assigned to, Josh 16:1–10

Assist Deborah, Judg 5:14, 15

Assist Gideon, Judg 7:24, 25

Quarrel with Gideon, Judg 8:1–3

Quarrel with Jephthah, Judg 12:1–4

Leading tribe of kingdom of Israel, Is 7:2–17

Provoke God by sin, Hos 12:7–14

Many of, join Judah, 2 Chr 15:8, 9

Captivity of, predicted, Hos 9:3–17

Messiah promised to, Zech 9:9–13

EPHRATHAH

Ancient name of Bethlehem, Ruth 4:11

Prophecy concerning, Mic 5:2

EPHRON

Hittite who sold Machpelah to Abraham, Gen 23:8–20

EPICUREANS

Sect of pleasure-loving philosophers, Acts 17:18

EPISTLE

You are our e written 2 Cor 3:2

you are an e 2 Cor 3:3

by word or our e 2 Thess 2:15

our word in this e 2 Thess 3:14

is a sign in every e 2 Thess 3:17

EPISTLES

e of commendation to 2 Cor 3:1

as also in all his e 2 Pet 3:16

EQUAL

it was you, a man my e Ps 55:13

and you made them e Matt 20:12

making Himself e John 5:18

it robbery to be e Phil 2:6

EQUALITY

that there may be e 2 Cor 8:14

EQUITY

You have established e Ps 99:4

judgment, and e Prov 1:3

and e cannot enter Is 59:14

and pervert all e Mic 3:9

with Me in peace and e Mal 2:6

ER

Son of Judah, Gen 38:1–7; 46:12

ERASTUS

Paul’s friend at Ephesus, Acts 19:21, 22; 2 Tim 4:20

Treasurer of Corinth, Rom 16:23

ERR

you cause you to e Is 3:12

My people Israel to e Jer 23:13

ERROR

God that it was an e Eccl 5:6

e which was due Rom 1:27

a sinner from the e James 5:20

led away with the e 2 Pet 3:17

and the spirit of e 1 John 4:6

run greedily in the e Jude 11

ERRORS

can understand his e Ps 19:12

ESARHADDON

Son of Sennacherib; king of Assyria (681–669 B.C.), 2 Kin 19:36, 37

ESAU

Isaac’s favorite son, Gen 25:25–28

Sells his birthright, Gen 25:29–34

Deprived of blessing; seeks to kill Jacob, Gen 27

Reconciled to Jacob, Gen 33:1–17

Descendants of, Gen 36

ESCAPE

E to the mountains Gen 19:17

and they shall not e Job 11:20

Shall they e by Ps 56:7

speaks lies will not e Prov 19:5

and how shall we e Is 20:6

e all these things Luke 21:36

same, that you will e Rom 2:3

also make the way of e 1 Cor 10:13

how shall we e if we Heb 2:3

e who refused Him who Heb 12:25

ESCAPED

my flesh, and I have e Job 19:20

Our soul has e as a Ps 124:7

after they have e 2 Pet 2:20

ESHCOL

Valley near Hebron, Num 13:22–27; Deut 1:24

ESTABLISH

to e them forever 2 Chr 9:8

‘Your seed I will e Ps 89:4

e the work of our Ps 90:17

E Your word to Your Ps 119:38

e an everlasting Ezek 16:60

e justice in the gate Amos 5:15

seeking to e their own Rom 10:3

faithful, who will e 2 Thess 3:3

E your hearts James 5:8

a while, perfect, e 1 Pet 5:10

ESTABLISHED

also is firmly e 1 Chr 16:30

David my father be e 2 Chr 1:9

a rock, and e my steps Ps 40:2

e a testimony in Jacob Ps 78:5

Your throne is e Ps 93:2

let all your ways be e Prov 4:26

e the clouds above Prov 8:28

lip shall be e forever Prov 12:19

house shall be e Is 2:2

by His power, He has e Jer 10:12

built up in Him and e Col 2:7

covenant, which was e Heb 8:6

that the heart be e Heb 13:9

ESTABLISHES

The king e the land by Prov 29:4

Now He who e us with 2 Cor 1:21

ESTEEM

high wall in his own e Prov 18:11

and we did not e Is 53:3

e others better than Phil 2:3

and hold such men in e Phil 2:29

e them very highly 1 Thess 5:13

ESTEEMED

For what is highly e Luke 16:15

those who are least e 1 Cor 6:4

ESTEEMS

One person e one day Rom 14:5

ESTHER

Selected for harem, Esth 2:7–16

Chosen to be queen, Esth 2:17, 18

Agrees to intercede for her people, Esth 4

Invites king to banquet, Esth 5:1–8

Denounces Haman; obtains reversal of decree, Esth 7:1–8:8

Establishes Purim, Esth 9:29–32

ESTRANGED

The wicked are e Ps 58:3

because they are all e Ezek 14:5

You have become e Gal 5:4

ETAM

Rock where Samson took refuge, Judg 15:8–19

ETERNAL

e God is your refuge Deut 33:27

For man goes to his e Eccl 12:5

I do that I may have e Matt 19:16

and inherit e life Matt 19:29

in the age to come, e Mark 10:30

not perish but have e John 3:15

you think you have e John 5:39

And I give them e life John 10:28

that He should give e John 17:2

And this is e life John 17:3

e life to those who by Rom 2:7

the gift of God is e Rom 6:23

e weight of glory 2 Cor 4:17

are not seen are e 2 Cor 4:18

not made with hands, e 2 Cor 5:1

lay hold on e life 1 Tim 6:12

e life which God Titus 1:2

and of e judgment Heb 6:2

e life which was 1 John 1:2

that no murderer has e 1 John 3:15

God has given us e 1 John 5:11

that you have e life 1 John 5:13

Jesus Christ unto e Jude 21

ETERNITY

Also He has put e Eccl 3:11

One who inhabits e Is 57:15

ETHIOPIA

See CUSH

Hostile to Israel and Judah, 2 Chr 12:2, 3; 14:9–15; Is 43:3; Dan 11:43

Prophecies against, Is 20:1–6; Ezek 30:4–9

ETHIOPIANS

Skin of, unchangeable, Jer 13:23

EUNICE

Mother of Timothy, 2 Tim 1:5

EUNUCH

of Ethiopia, a e Acts 8:27

EUNUCHS

have made themselves e Matt 19:12

EUPHRATES

River of Eden, Gen 2:14

Boundary of Promised Land, Gen 15:18; 1 Kin 4:21, 24

Scene of battle, Jer 46:2, 6, 10

Angels bound there, Rev 9:14

EUTYCHUS

Sleeps during Paul’s sermon, Acts 20:9

Restored to life, Acts 20:12

EVANGELIST

of Philip the e Acts 21:8

do the work of an e 2 Tim 4:5

EVANGELISTS

some prophets, some e Eph 4:11

EVEN

E in laughter the Prov 14:13

E a child is known Prov 20:11

e nature itself teach 1 Cor 11:14

e denying the Lord who 2 Pet 2:1

EVENING

At e they return Ps 59:6

e it is cut down and Ps 90:6

of my hands as the e Ps 141:2

e do not withhold your Eccl 11:6

and more fierce than e Hab 1:8

EVERLASTING

God of Israel from e 1 Chr 16:36

of the LORD is from e Ps 103:17

righteousness is an e Ps 119:142

Your kingdom is an e Ps 145:13

in YAH, the LORD, is e Is 26:4

will be to you an e Is 60:19

from E is Your name Is 63:16

awake, some to e life Dan 12:2

not perish but have e John 3:16

Him who sent Me has e John 5:24

endures to e life John 6:27

in Him may have e John 6:40

believes in Me has e John 6:47

unworthy of e life Acts 13:46

of the Spirit reap e Gal 6:8

e destruction from the 2 Thess 1:9

EVERYONE

said, ‘Repent now e Jer 25:5

e who is born of the John 3:8

E who is of the truth John 18:37

EVIDENCE

e of things not seen Heb 11:1

EVIDENT

the sight of God is e Gal 3:11

of some are clearly e 1 Tim 5:25

e that our Lord arose Heb 7:14

EVIL

of good and e Gen 2:9

knowing good and e Gen 3:5

his heart was only e Gen 6:5

e have been the Gen 47:9

rebellious and e city Ezra 4:12

e shall touch you Job 5:19

I looked for good, e Job 30:26

nor shall e dwell Ps 5:4

I will fear no e Ps 23:4

E shall slay the Ps 34:21

he does not abhor e Ps 36:4

e more than good Ps 52:3

e shall befall you Ps 91:10

To do e is like sport Prov 10:23

shall be filled with e Prov 12:21

e will bow before the Prov 14:19

Keeping watch on the e Prov 15:3

Whoever rewards e Prov 17:13

E will not depart Prov 17:13

e all the days of her Prov 31:12

There is a severe e Eccl 5:13

of men are full of e Eccl 9:3

to those who call e Is 5:20

is taken away from e Is 57:1

of peace and not of e Jer 29:11

commit this great e Jer 44:7

Seek good and not e Amos 5:14

deliver us from the e Matt 6:13

If you then, being e Matt 7:11

“Why do you think e Matt 9:4

e treasure brings Matt 12:35

everyone practicing e John 3:20

bear witness of the e John 18:23

e I will not to do Rom 7:19

then a law, that e Rom 7:21

done any good or e Rom 9:11

Abhor what is e Rom 12:9

Repay no one e for Rom 12:17

not be overcome by e Rom 12:21

simple concerning e Rom 16:19

provoked, thinks no e 1 Cor 13:5

from every form of e 1 Thess 5:22

EVIL-MERODACH

Babylonian king (562–560 B.C.), 2 Kin 25:27–30

EVIL-MINDEDNESS

strife, deceit, e Rom 1:29

EVILDOER

“If He were not an e John 18:30

suffer trouble as an e 2 Tim 2:9

a thief, an e 1 Pet 4:15

EVILDOERS

e shall be cut off Ps 37:9

Depart from me, you e Ps 119:115

iniquity, a brood of e Is 1:4

e shall never be Is 14:20

against you as e 1 Pet 2:12

EVILS

e have surrounded me Ps 40:12

have committed two e Jer 2:13

EXALT

God, and I will e Ex 15:2

e the horn of His 1 Sam 2:10

e His name together Ps 34:3

E the LORD our God Ps 99:5

are my God, I will e Ps 118:28

if I do not e Ps 137:6

into heaven, I will e Is 14:13

E the humble Ezek 21:26

and he shall e himself Dan 8:25

EXALTATION

e comes neither from Ps 75:6

who rejoice in My e Is 13:3

brother glory in his e James 1:9

EXALTED

Let God be e 2 Sam 22:47

built You an e 2 Chr 6:2

name, which is e Neh 9:5

when vileness is e Ps 12:8

I will be e among the Ps 46:10

righteous shall be e Ps 75:10

favor our horn is e Ps 89:17

You are e far above Ps 97:9

His name alone is e Ps 148:13

upright the city is e Prov 11:11

LORD alone shall be e Is 2:11

valley shall be e Is 40:4

Him God has e Acts 5:31

And lest I should be e 2 Cor 12:7

also has highly e Phil 2:9

EXALTS

Righteousness e Prov 14:34

high thing that e 2 Cor 10:5

e himself above all 2 Thess 2:4

EXAMINE

E me, O LORD Ps 26:2

But let a man e 1 Cor 11:28

But let each one e Gal 6:4

EXAMPLE

to make her a public e Matt 1:19

I have given you an e John 13:15

in following my e Phil 3:17

to make ourselves an e 2 Thess 3:9

youth, but be an e 1 Tim 4:12

us, leaving us an e 1 Pet 2:21

making them an e 2 Pet 2:6

are set forth as an e Jude 7

EXAMPLES

happened to them as e 1 Cor 10:11

so that you became e 1 Thess 1:7

to you, but being e 1 Pet 5:3

EXCEEDING

He might show the e Eph 2:7

EXCEEDINGLY

for the LORD must be e 1 Chr 22:5

You have made him e Ps 21:6

is far off and e deep Eccl 7:24

e high mountain Matt 4:8

Rejoice and be e Matt 5:12

EXCEEDS

your righteousness e Matt 5:20

EXCEL

you His angels, who e Ps 103:20

but you e them all Prov 31:29

that you seek to e 1 Cor 14:12

EXCELLENCE

e You have overthrown Ex 15:7

did not come with e 1 Cor 2:1

EXCELLENT

He is e in power Job 37:23

It shall be as e Ps 141:5

will speak of e things Prov 8:6

like Lebanon, e Song 5:15

for He has done e Is 12:5

in counsel and e Is 28:29

Inasmuch as an e Dan 5:12

the things that are e Rom 2:18

the things that are e Phil 1:10

e sacrifice than Cain Heb 11:4

came to Him from the E 2 Pet 1:17

EXCELS

Do you see a man who e Prov 22:29

I saw that wisdom e Eccl 2:13

of the glory that e 2 Cor 3:10

EXCHANGE

man give in e for his soul Matt 16:26

EXCHANGED

Nor can it be e Job 28:17

e the truth of God for Rom 1:25

For even their women e Rom 1:26

EXCLUDE

you, and when they e Luke 6:22

they want to e you Gal 4:17

EXCUSE

God be angry at your e Eccl 5:6

but now they have no e John 15:22

they are without e Rom 1:20

do you think that we e 2 Cor 12:19

EXCUSES

began to make e Luke 14:18

EXECUTE

e vengeance on the Ps 149:7

if you thoroughly e Jer 7:5

e the fierceness Hos 11:9

e judgment also John 5:27

e wrath on him who Rom 13:4

EXECUTES

by the judgment He e Ps 9:16

e righteousness Ps 103:6

e justice for the Ps 146:7

e justice for me Mic 7:9

EXERCISE

those who are great e Matt 20:25

e yourself toward 1 Tim 4:7

e profits a little 1 Tim 4:8

EXERCISED

have their senses e Heb 5:14

EXHORT

we command and e 2 Thess 3:12

e him as a father 1 Tim 5:1

and e these things 1 Tim 6:2

doctrine, both to e Titus 1:9

Speak these things, e Titus 2:15

e one another Heb 3:13

EXHORTATION

you have any word of e Acts 13:15

he who exhorts, in e Rom 12:8

to reading, to e 1 Tim 4:13

with the word of e Heb 13:22

EXHORTED

For I earnestly e Jer 11:7

e and strengthened Acts 15:32

as you know how we e 1 Thess 2:11

EXILE

and also an e from 2 Sam 15:19

The captive e hastens Is 51:14

EXIST

things which do not e Rom 4:17

by Your will they e Rev 4:11

EXPECT

an hour you do not e Luke 12:40

EXPECTATION

The e of the poor Ps 9:18

God alone, for my e Ps 62:5

the people were in e Luke 3:15

a certain fearful e Heb 10:27

EXPERT

and the e enchanter Is 3:3

those of an e warrior Jer 50:9

because you are e Acts 26:3

EXPLAIN

was no one who could e Gen 41:24

days they could not e Judg 14:14

“E this parable to us Matt 15:15

to say, and hard to e Heb 5:11

EXPLAINED

He e all things to His Mark 4:34

EXPLOIT

e all your Is 58:3

against those who e Mal 3:5

they will e you with 2 Pet 2:3

EXPOSED

his deeds should be e John 3:20

all things that are e Eph 5:13

EXPOUNDED

He e to them in all Luke 24:27

EXPRESS

man cannot e it Eccl 1:8

of His glory and the e Heb 1:3

EXPRESSLY

of the LORD came e Ezek 1:3

Now the Spirit e 1 Tim 4:1

EXTEND

none to e mercy to him Ps 109:12

“Behold, I will e Is 66:12

did not e to you 2 Cor 10:14

EXTINGUISHED

broken, my days are e Job 17:1

They are e Is 43:17

EXTOL

I will e You Ps 30:1

e Him who rides Ps 68:4

EXTOLLED

shall be exalted and e Is 52:13

EXTORTION

e gathers it for him Prov 28:8

your neighbors by e Ezek 22:12

they are full of e Matt 23:25

EXTORTIONERS

e will inherit 1 Cor 6:10

EXULT

in anguish I would e Job 6:10

EYE

e for e Ex 21:24

the ear, but now my e Job 42:5

guide you with My e Ps 32:8

Behold, the e of the Ps 33:18

He who formed the e Ps 94:9

and the seeing e Prov 20:12

who has a generous e Prov 22:9

A man with an evil e Prov 28:22

e that mocks his Prov 30:17

e is not satisfied Eccl 1:8

labors, nor is his e Eccl 4:8

for they shall see e Is 52:8

e seen any God besides Is 64:4

the apple of His e Zech 2:8

if your right e Matt 5:29

it was said, ‘An e Matt 5:38

plank in your own e Matt 7:3

e causes you to sin Matt 18:9

Or is your e evil Matt 20:15

e causes you to sin Mark 9:47

the e of a needle Luke 18:25

“Because I am not an e 1 Cor 12:16

whole body were an e 1 Cor 12:17

the twinkling of an e 1 Cor 15:52

every e will see Him Rev 1:7

your eyes with e salve Rev 3:18

EYELIDS

His eyes behold, His e Ps 11:4

e look right before Prov 4:25

EYES

e will be opened Gen 3:5

and you can be our e Num 10:31

she put paint on her e 2 Kin 9:30

For the e of the 2 Chr 16:9

Do You have e of flesh Job 10:4

And my e shall behold Job 19:27

I was e to the blind Job 29:15

e observe from afar Job 39:29

e are secretly fixed Ps 10:8

e are ever toward the Ps 25:15

The e of the LORD are Ps 34:15

e fail while I wait Ps 69:3

e shall you look Ps 91:8

I will lift up my e Ps 121:1

not give sleep to my e Ps 132:4

e saw my substance Ps 139:16

e look straight ahead Prov 4:25

but the e of a fool Prov 17:24

Will you set your e Prov 23:5

Who has redness of e Prov 23:29

be wise in his own e Prov 26:5

so the e of man are Prov 27:20

The wise man’s e Eccl 2:14

e than the wandering Eccl 6:9

You have dove’s e Song 1:15

e have seen the King Is 6:5

of the book, and the e Is 29:18

e fail from looking Is 38:14

O LORD, are not Your e Jer 5:3

Who have e and see Jer 5:21

e will weep bitterly Jer 13:17

For I will set My e Jer 24:6

rims were full of e Ezek 1:18

full of e all around Ezek 10:12

that horn which had e Dan 7:20

horn between his e Dan 8:5

You are of purer e Hab 1:13

But blessed are your e Matt 13:16

“He put clay on my e John 9:15

e they have closed Acts 28:27

e that they should not Rom 11:8

plucked out your own e Gal 4:15

have seen with our e 1 John 1:1

the lust of the e 1 John 2:16

as snow, and His e Rev 1:14

and anoint your e Rev 3:18

creatures full of e Rev 4:6

horns and seven e Rev 5:6

tear from their e Rev 21:4

EYESERVICE

not with e Eph 6:6

the flesh, not with e Col 3:22

EYEWITNESSES

the beginning were e Luke 1:2

e of His majesty 2 Pet 1:16

EZEKIEL

Sent to rebellious Israel, Ezek 2; 3

Prophesies by symbolic action:

siege of Jerusalem, Ezek 4

destruction of Jerusalem, Ezek 5

captivity of Judah, Ezek 12:1–20

destruction of the temple, Ezek 24:15–27

Visions of:

God’s glory, Ezek 1:4–28

abominations, Ezek 8:5–18

valley of dry bones, Ezek 37:1–14

messianic times, Ezek 40–48

river of life, Ezek 47:1–5

Parables, allegories, dirges of, Ezek 15; 16; 17; 19; 23; 24

EZION GEBER

See ELATH

Town on the Red Sea, 1 Kin 9:26

Israelite encampment, Num 33:35

Seaport of Israel’s navy, 1 Kin 22:48

EZRA

Scribe, priest and reformer of postexilic times; commissioned by Artaxerxes, Ezra 7

Returns with exiles to Jerusalem, Ezra 8

Institutes reforms, Ezra 9

Reads the Law, Neh 8

Assists in dedication of wall, Neh 12:27–43

FABLES

nor give heed to f 1 Tim 1:4

be turned aside to f 2 Tim 4:4

cunningly devised f 2 Pet 1:16

FACE

“For I have seen God f Gen 32:30

f shone while he Ex 34:29

he put a veil on his f Ex 34:33

the LORD make His f Num 6:25

Then he turned his f 2 Kin 20:2

curse You to Your f Job 1:11

me, I will see Your f Ps 17:15

Why do You hide Your f Ps 44:24

and cause His f Ps 67:1

of his f is changed Eccl 8:1

sins have hidden His f Is 59:2

I have made your f Ezek 3:8

but to us shame of f Dan 9:7

deep sleep on my f Dan 10:9

before Your f who Matt 11:10

f shone like the sun Matt 17:2

always before my f Acts 2:25

dimly, but then f 1 Cor 13:12

look steadily at the f 2 Cor 3:7

with unveiled f 2 Cor 3:18

withstood him to his f Gal 2:11

his natural f in a James 1:23

but the f of the LORD 1 Pet 3:12

They shall see His f Rev 22:4

FACES

f were not ashamed Ps 34:5

hid, as it were, our f Is 53:3

be afraid of their f Jer 1:8

and all f turned pale Jer 30:6

they disfigure their f Matt 6:16

FACTIONS

there must also be f 1 Cor 11:19

FADE

we all f as a leaf Is 64:6

and the leaf shall f Jer 8:13

rich man also will f James 1:11

and that does not f 1 Pet 1:4

FADES

withers, the flower f Is 40:7

FAIL

eyes shall look and f Deut 28:32

flesh and my heart f Ps 73:26

of the thirsty to f Is 32:6

their tongues f Is 41:17

whose waters do not f Is 58:11

have caused wine to f Jer 48:33

of the olive may f Hab 3:17

nor shall the vine f Mal 3:11

that when you f Luke 16:9

tittle of the law to f Luke 16:17

faith should not f Luke 22:32

they will f 1 Cor 13:8

Your years will not f Heb 1:12

For the time would f Heb 11:32

FAILED

Not a word f of any Josh 21:45

My relatives have f Job 19:14

refuge has f me Ps 142:4

FAILING

men’s hearts f Luke 21:26

FAILS

my strength f because Ps 31:10

my spirit f Ps 143:7

and every vision f Ezek 12:22

Love never f 1 Cor 13:8

FAINT

the youths shall f Is 40:30

shall walk and not f Is 40:31

my heart is f in me Jer 8:18

and the infants f Lam 2:11

FAINTED

thirsty, their soul f Ps 107:5

FAINTHEARTED

unruly, comfort the f 1 Thess 5:14

FAINTS

longs, yes, even f Ps 84:2

My soul f for Your Ps 119:81

And the whole heart f Is 1:5

the earth, neither f Is 40:28

FAIR

Behold, you are f Song 1:15

of the Lord is not f Ezek 18:25

to a place called F Acts 27:8

what is just and f Col 4:1

FAIR-MINDED

These were more f Acts 17:11

FAIRER

f than the sons Ps 45:2

FAIREST

another beloved, O f Song 5:9

your beloved gone, O f Song 6:1

FAITH

in whom is no f Deut 32:20

shall live by his f Hab 2:4

you, O you of little f Matt 6:30

not found such great f Matt 8:10

f as a mustard seed Matt 17:20

that you have no f Mark 4:40

to them, “Have f Mark 11:22

“Increase our f Luke 17:5

will He really find f Luke 18:8

a man full of f Acts 6:5

are sanctified by f Acts 26:18

for obedience to the f Rom 1:5

God is revealed from f Rom 1:17

God, through f Rom 3:22

f apart from the deeds Rom 3:28

his f is accounted for Rom 4:5

f is made void and the Rom 4:14

those who are of the f Rom 4:16

f which we preach Rom 10:8

f comes by hearing Rom 10:17

and you stand by f Rom 11:20

in proportion to our f Rom 12:6

Do you have f Rom 14:22

he does not eat from f Rom 14:23

though I have all f 1 Cor 13:2

And now abide f 1 Cor 13:13

For we walk by f 2 Cor 5:7

the flesh I live by f Gal 2:20

or by the hearing of f Gal 3:2

f are sons of Abraham Gal 3:7

the law is not of f Gal 3:12

But after f has come Gal 3:25

f working through love Gal 5:6

of the household of f Gal 6:10

been saved through f Eph 2:8

one Lord, one f Eph 4:5

to the unity of the f Eph 4:13

taking the shield of f Eph 6:16

your work of f 1 Thess 1:3

for not all have f 2 Thess 3:2

having f and a good 1 Tim 1:19

the mystery of the f 1 Tim 3:9

he has denied the f 1 Tim 5:8

I have kept the f 2 Tim 4:7

in our common f Titus 1:4

not being mixed with f Heb 4:2

f is the substance Heb 11:1

without f it is Heb 11:6

someone says he has f James 2:14

Show me your f James 2:18

and not by f only James 2:24

f will save the sick James 5:15

add to your f virtue 2 Pet 1:5

on your most holy f Jude 20

the patience and the f Rev 13:10

of God and the f Rev 14:12

FAITHFUL

God, He is God, the f Deut 7:9

f disappear from among Ps 12:1

LORD preserves the f Ps 31:23

whose spirit was not f Ps 78:8

eyes shall be on the f Ps 101:6

f spirit conceals a Prov 11:13

But who can find a f Prov 20:6

f witness between us Jer 42:5

the Holy One who is f Hos 11:12

“Who then is a f Matt 24:45

good and f servant Matt 25:23

He who is f in what Luke 16:10

if you have not been f Luke 16:12

have judged me to be f Acts 16:15

God is f 1 Cor 1:9

is my beloved and f 1 Cor 4:17

But as God is f 2 Cor 1:18

f brethren in Christ Col 1:2

He who calls you is f 1 Thess 5:24

This is a f saying and 1 Tim 1:15

f High Priest in Heb 2:17

as Moses also was f Heb 3:2

He who promised is f Heb 10:23

He is f and just to 1 John 1:9

Be f until death Rev 2:10

words are true and f Rev 21:5

FAITHFULNESS

I have declared Your f Ps 40:10

f You shall establish Ps 89:2

Your f also surrounds Ps 89:8

and Your f every night Ps 92:2

f endures to all Ps 119:90

In Your f answer me Ps 143:1

counsels of old are f Is 25:1

great is Your f Lam 3:23

unbelief make the f Rom 3:3

FAITHLESS

“O f generation Mark 9:19

If we are f 2 Tim 2:13

FALL

a deep sleep to f Gen 2:21

but do not let me f 2 Sam 24:14

Let them f by their Ps 5:10

For I am ready to f Ps 38:17

Yes, all kings shall f Ps 72:11

righteous man may f Prov 24:16

but the wicked shall f Prov 24:16

digs a pit will f Prov 26:27

all their host shall f Is 34:4

men shall utterly f Is 40:30

of music, you shall f Dan 3:5

And great was its f Matt 7:27

the blind, both will f Matt 15:14

the stars will f Matt 24:29

“I saw Satan f Luke 10:18

that they should f Rom 11:11

take heed lest he f 1 Cor 10:12

with pride he f 1 Tim 3:6

if they f away Heb 6:6

lest anyone f short of Heb 12:15

it all joy when you f James 1:2

and rocks, “F on us Rev 6:16

FALLEN

“Babylon is f Is 21:9

you have f from grace Gal 5:4

And I saw a star f Rev 9:1

“Babylon is f Rev 14:8

FALLING

great drops of blood f Luke 22:44

f away comes first 2 Thess 2:3

FALLS

who is alone when he f Eccl 4:10

And whoever f Matt 21:44

master he stands or f Rom 14:4

its flower f James 1:11

so that no rain f Rev 11:6

FALSE

“You shall not bear f Ex 20:16

I hate every f way Ps 119:104

gives heed to f lips Prov 17:4

f witness shall perish Prov 21:28

and do not love a f Zech 8:17

“Beware of f prophets Matt 7:15

f christs and f Matt 24:24

and we are found f 1 Cor 15:15

among f brethren 2 Cor 11:26

of f brethren Gal 2:4

f prophets have gone 1 John 4:1

mouth of the f prophet Rev 16:13

FALSEHOOD

those who speak f Ps 5:6

and brings forth f Ps 7:14

For their deceit is f Ps 119:118

remove f and lies far Prov 30:8

under f we have hidden Is 28:15

offspring of f Is 57:4

FALSELY

it, and swears f Lev 6:3

nor have we dealt f Ps 44:17

surely they swear f Jer 5:2

words, swearing f Hos 10:4

of evil against you f Matt 5:11

f called knowledge 1 Tim 6:20

FAME

Sheba heard of the f 1 Kin 10:1

Your f went out Ezek 16:14

them for praise and f Zeph 3:19

Then His f went Matt 4:24

FAMILIES

in you all the f Gen 12:3

and makes their f Ps 107:41

the God of all the f Jer 31:1

f which the LORD has Jer 33:24

in your seed all the f Acts 3:25

FAMILY

shall mourn, every f Zech 12:12

f were baptized Acts 16:33

from whom the whole f Eph 3:15

FAMINE

Now there was a f Gen 12:10

keep them alive in f Ps 33:19

He called for a f Ps 105:16

send the sword, the f Jer 24:10

of the fever of f Lam 5:10

I will increase the f Ezek 5:16

there arose a severe f Luke 15:14

FAMINES

And there will be f Matt 24:7

FAMISH

righteous soul to f Prov 10:3

FAMISHED

honorable men are f Is 5:13

FAMOUS

and may his name be f Ruth 4:14

FAN

not to f or to cleanse Jer 4:11

His winnowing f Matt 3:12

FANCIES

with their own f Prov 1:31

FAR

removed my brothers f Job 19:13

Your judgments are f Ps 10:5

Be not f from Me Ps 22:11

those who are f Ps 73:27

The LORD is f from the Prov 15:29

but it was f from me Eccl 7:23

removed their hearts f Is 29:13

Those near and those f Ezek 22:5

their heart is f from Matt 15:8

going to a f country Mark 13:34

though He is not f Acts 17:27

you who once were f Eph 2:13

FARMER

The hardworking f 2 Tim 2:6

See how the f waits James 5:7

FASHIONED

have made me and f Job 10:8

FASHIONS

He f their hearts Ps 33:15

FAST

f for me Esth 4:16

f as you do this day Is 58:4

f that I have chosen Is 58:5

Consecrate a f Joel 1:14

“Moreover, when you f Matt 6:16

disciples do not f Matt 9:14

I f twice a week Luke 18:12

FASTED

‘Why have we f Is 58:3

‘When you f and Zech 7:5

And when He had f Matt 4:2

FASTENED

were its foundations f Job 38:6

‘the peg that is f Is 22:25

FASTING

I was f and praying Neh 1:4

humbled myself with f Ps 35:13

are weak through f Ps 109:24

house on the day of f Jer 36:6

prayer and supplications, with f Dan 9:3

except by prayer and f Matt 17:21

Four days ago I was f Acts 10:30

give yourselves to f 1 Cor 7:5

FASTINGS

served God with f and prayers Luke 2:37

in sleeplessness, in f 2 Cor 6:5

in f often 2 Cor 11:27

FAT

and you will eat the f Gen 45:18

f is the LORD’s Lev 3:16

Now Eglon was a very f Judg 3:17

have closed up their f Ps 17:10

FATHER

man shall leave his f Gen 2:24

and you shall be a f Gen 17:4

‘You are my f Job 17:14

I was a f to the poor Job 29:16

A f of the fatherless Ps 68:5

f pities his children Ps 103:13

the instruction of a f Prov 4:1

God, Everlasting F Is 9:6

You, O LORD, are our F Is 63:16

time cry to Me, My F Jer 3:4

for I am a F to Israel Jer 31:9

“A son honors his f Mal 1:6

Have we not all one F Mal 2:10

Our F in heaven Matt 6:9

He who loves f Matt 10:37

does anyone know the F Matt 11:27

‘He who curses f Matt 15:4

for One is your F Matt 23:9

F will be divided Luke 12:53

F loves the Son John 3:35

F has been working John 5:17

F raises the dead John 5:21

F judges no one John 5:22

He has seen the F John 6:46

F who sent Me bears John 8:18

we have one F John 8:41

of your f the devil John 8:44

I and My F are one John 10:30

and believe that the F John 10:38

‘I am going to the F John 14:28

F is the vinedresser John 15:l

came forth from the F John 16:28

that he might be the f Rom 4:11

“I have made you a f Rom 4:17

“I will be a F 2 Cor 6:18

one God and F of all Eph 4:6

but exhort him as a f 1 Tim 5:1

“I will be to Him a F Heb 1:5

without f, without mother Heb 7:3

comes down from the F James 1:17

if you call on the F 1 Pet 1:17

and testify that the F 1 John 4:14

FATHER’S

you in My F kingdom Matt 26:29

I must be about My F Luke 2:49

F house are many John 14:2

that a man has his f 1 Cor 5:1

FATHERLESS

my hand against the f Job 31:21

the helper of the f Ps 10:14

to do justice to the f Ps 10:18

He relieves the f Ps 146:9

the fields of the f Prov 23:10

do not defend the f Is 1:23

they may rob the f Is 10:2

You the f finds mercy Hos 14:3

FATHERS

the LORD God of our f Ezra 7:27

f trusted in You Ps 22:4

our ears, O God, our f Ps 44:1

have sinned with our f Ps 106:6

f ate the manna John 6:31

of whom are the f Rom 9:5

you do not have many f 1 Cor 4:15

unaware that all our f 1 Cor 10:1

FATLING

and the f together Is 11:6

FATNESS

as with marrow and f Ps 63:5

of the root and f Rom 11:17

FATTED

f cattle are Matt 22:4

has killed the f Luke 15:27

FATTENED

f your hearts as James 5:5

FAULT

find no charge or f Dan 6:4

I have found no f Luke 23:14

does He still find f Rom 9:19

of God without f Phil 2:15

for they are without f Rev 14:5

FAULTLESS

covenant had been f Heb 8:7

to present you f Jude 24

FAULTS

“I remember my f Gen 41:9

me from secret f Ps 19:12

are beaten for your f 1 Pet 2:20

FAVOR

granted me life and f Job 10:12

f You will Ps 5:12

His f is for life Ps 30:5

A good man obtains f Prov 12:2

but his f is like dew Prov 19:12

and seek the LORD’s f Jer 26:19

and stature, and in f Luke 2:52

God and having f Acts 2:47

to do the Jews a f Acts 24:27

FAVORABLE

And will He be f Ps 77:7

LORD, You have been f Ps 85:1

FAVORED

because You f them Ps 44:3

“Rejoice, highly f Luke 1:28

FAVORITISM

do not show personal f Luke 20:21

God shows personal f Gal 2:6

FEAR

this and live, for I f God Gen 42:18

f the people of the Num 14:9

to put the dread and f Deut 2:25

f Me all the days Deut 4:10

f the LORD your God Deut 6:2

book, that you may f Deut 28:58

said, “Does Job f Job 1:9

Yes, you cast off f Job 15:4

Surely no f of me will Job 33:7

He mocks at f Job 39:22

they are in great f Ps 14:5

The f of the LORD is Ps 19:9

of death, I will f Ps 23:4

whom shall I f Ps 27:1

Let all the earth f Ps 33:8

Oh, f the LORD Ps 34:9

there is no f of God Ps 36:1

they are in great f Ps 53:5

hear, all you who f Ps 66:16

f You as long as the Ps 72:5

heart to f Your name Ps 86:11

The f of the LORD is Ps 111:10

f You will be glad Ps 119:74

f the LORD and depart Prov 3:7

The f of man brings a Prov 29:25

it, that men should f Eccl 3:14

F God and keep His Eccl 12:13

let Him be your f Is 8:13

“Be strong, do not f Is 35:4

Do you not f Me Jer 5:22

who would not f Jer 10:7

but I will put My f Jer 32:40

who f My name the Sun Mal 4:2

f Him who is able Matt 10:28

“Do not f Luke 12:32

a judge who did not f Luke 18:2

“Do you not even f Luke 23:40

And walking in the f Acts 9:31

the rest also may f 1 Tim 5:20

given us a spirit of f 2 Tim 1:7

those who through f Heb 2:15

His rest, let us f Heb 4:1

because of His godly f Heb 5:7

F God 1 Pet 2:17

love casts out f 1 John 4:18

Do not f any of Rev 2:10

FEARED

But the midwives f Ex 1:17

He is also to be f 1 Chr 16:25

f God more than Neh 7:2

Yourself, are to be f Ps 76:7

Then those who f Mal 3:16

FEARFUL

f in praises, doing Ex 15:11

them, “Why are you f Matt 8:26

It is a f thing to Heb 10:31

FEARFUL-HEARTED

to those who are f Is 35:4

FEARFULLY

f and wonderfully made Ps 139:14

FEARFULNESS

F and trembling have Ps 55:5

f has seized the Is 33:14

FEARING

is devoted to f You Ps 119:38

sincerity of heart, f Col 3:22

forsook Egypt, not f Heb 11:27

FEARS

upright man, one who f Job 1:8

Who is the man that f Ps 25:12

me from all my f Ps 34:4

an oath as he who f Eccl 9:2

every nation whoever f Acts 10:35

f has not been made 1 John 4:18

FEAST

Then he made them a f Gen 19:3

and you shall keep a f Num 29:12

f is made for laughter Eccl 10:19

f day the terrors that Lam 2:22

hate, I despise your f Amos 5:21

every year at the F Luke 2:41

when you give a f Luke 14:13

Now the Passover, a f John 6:4

great day of the f John 7:37

let us keep the f 1 Cor 5:8

FEASTING

go to the house of f Eccl 7:2

FEASTS

I will turn your f Amos 8:10

the best places at f Luke 20:46

spots in your love f Jude 12

FED

f me all my life long Gen 48:15

and f you with manna Deut 8:3

but the shepherds f Ezek 34:8

f you with milk and 1 Cor 3:2

FEEBLE

strengthened the f Job 4:4

And there was none f Ps 105:37

And my flesh is f Ps 109:24

Every hand will be f Ezek 7:17

hang down, and the f Heb 12:12

FEED

ravens to f you there 1 Kin 17:4

death shall f on them Ps 49:14

of the righteous f Prov 10:21

and f your flocks Is 61:5

to him, “F My lambs John 21:15

to him, “F My sheep John 21:17

your enemy hungers, f Rom 12:20

my goods to f the poor 1 Cor 13:3

FEEDS

“Ephraim f on the wind Hos 12:1

your heavenly Father f Matt 6:26

FEET

So she lay at his f Ruth 3:14

so my f did not slip 2 Sam 22:37

f they hang far Job 28:4

I was f to the lame Job 29:15

all things under his f Ps 8:6

He makes my f like the Ps 18:33

You have set my f Ps 31:8

does not allow our f Ps 66:9

f had almost stumbled Ps 73:2

f have been standing Ps 122:2

For their f run to Prov 1:16

Her f go down to death Prov 5:5

sandals off your f Is 20:2

called him to His f Is 41:2

up the dust of your f Is 49:23

mountains are the f Is 52:7

place of My f glorious Is 60:13

are the dust of His f Nah 1:3

my f like deer’s f Hab 3:19

in that day His f Zech 14:4

two hands or two f Matt 18:8

began to wash His f Luke 7:38

also sat at Jesus’ f Luke 10:39

wash the disciples’ f John 13:5

at the apostles’ f Acts 4:35

f are swift to shed Rom 3:15

beautiful are the f Rom 10:15

all things under His f 1 Cor 15:27

and having shod your f Eph 6:15

fell at His f as dead Rev 1:17

And I fell at his f Rev 19:10

FELIX

Governor of Judea; letter addressed to, Acts 23:24–30

Paul’s defense before, Acts 24:1–27

FELLOW

f servants who owed Matt 18:28

begins to beat his f Matt 24:49

f worker concerning 2 Cor 8:23

f citizens with the Eph 2:19

Gentiles should be f Eph 3:6

rest of my f workers Phil 4:3

These are my only f Col 4:11

that we may become f 3 John 8

I am your f servant Rev 19:10

FELLOWSHIP

doctrine and f Acts 2:42

were called into the f 1 Cor 1:9

not want you to have f 1 Cor 10:20

f has righteousness 2 Cor 6:14

the right hand of f Gal 2:9

And have no f with the Eph 5:11

for your f in the Phil 1:5

of love, if any f Phil 2:1

and the f of His Phil 3:10

also may have f 1 John 1:3

we say that we have f 1 John 1:6

the light, we have f 1 John 1:7

FENCE

and a tottering f Ps 62:3

FENCED

He has f up my way Job 19:8

FERTILIZE

I dig around it and f Luke 13:8

FERVENT

and being f in spirit Acts 18:25

f prayer of a James 5:16

all things have f 1 Pet 4:8

will melt with f 2 Pet 3:10

FERVENTLY

you, always laboring f Col 4:12

love one another f 1 Pet 1:22

FESTIVAL

night when a holy f Is 30:29

or regarding a f Col 2:16

FESTUS

Governor of Judea, Acts 24:27

Paul’s defense made to, Acts 25:1–22

FETCH

f my knowledge from Job 36:3

FETTERS

hurt his feet with f Ps 105:18

their nobles with f Ps 149:8

FEVER

f which shall Lev 26:16

my bones burn with f Job 30:30

and rebuked the f Luke 4:39

FEW

f and evil have been Gen 47:9

f days and full of Job 14:1

Let his days be f Ps 109:8

let your words be f Eccl 5:2

and there are f Matt 7:14

but the laborers are f Matt 9:37

called, but f chosen Matt 20:16

“Lord, are there f Luke 13:23

prepared, in which a f 1 Pet 3:20

I have a f things Rev 2:20

FIDELITY

but showing all good f Titus 2:10

FIELD

Let the f be joyful Ps 96:12

to house; they add f Is 5:8

becomes a fruitful f Is 32:15

The f is the world Matt 13:38

and buys that f Matt 13:44

f has been called the Matt 27:8

you are God’s f 1 Cor 3:9

FIELD OF BLOOD

A field bought as a cemetery for Judas’s burial, Matt 27:1–10

Predicted in the OT, Zech 11:12, 13

FIELDS

f yield no food Hab 3:17

living out in the f Luke 2:8

eyes and look at the f John 4:35

FIERCENESS

f has deceived you Jer 49:16

the winepress of the f Rev 19:15

FIERY

the LORD sent f serpents Num 21:6

right hand came a f Deut 33:2

shall make them as a f Ps 21:9

offspring will be a f Is 14:29

burning f furnace Dan 3:6

concerning the f 1 Pet 4:12

f red dragon having Rev 12:3

FIG

f leaves together Gen 3:7

his vine and his f 1 Kin 4:25

fruit falling from a f Is 34:4

f tree may not blossom Hab 3:17

fruit on this f Luke 13:7

“Look at the f Luke 21:29

‘I saw you under the f John 1:50

Can a f tree James 3:12

f tree drops its late Rev 6:13

FIGHT

The LORD will f Ex 14:14

you go with me to f 1 Kin 22:4

Our God will f for us Neh 4:20

My servants would f John 18:36

to him, let us not f Acts 23:9

F the good f 1 Tim 6:12

have fought the good f 2 Tim 4:7

You f and war James 4:2

FIGHTS

your God is He who f Josh 23:10

because my lord f 1 Sam 25:28

f come from among James 4:1

FIGS

puts forth her green f Song 2:13

f set before the Jer 24:1

from thornbushes or f Matt 7:16

men do not gather f Luke 6:44

or a grapevine bear f James 3:12

FIGURATIVELY

brethren, I have f 1 Cor 4:6

FIGURE

and using no f John 16:29

FILL

f the earth and subdue Gen 1:28

wealth, that I may f Prov 8:21

“Do I not f heaven Jer 23:24

f this temple with Hag 2:7

“F the waterpots John 2:7

that He might f Eph 4:10

so as always to f 1 Thess 2:16

FILLED

the whole earth be f Ps 72:19

Then our mouth was f Ps 126:2

for they shall be f Matt 5:6

“Let the children be f Mark 7:27

he would gladly have f Luke 15:16

all f with the Holy Spirit Acts 2:4

all f with the Holy Spirit Acts 4:31

being f with all Rom 1:29

full of goodness, f Rom 15:14

that you may be f Eph 3:19

but be f with the Eph 5:18

being f with the Phil 1:11

peace, be warmed and f James 2:16

FILTH

has washed away the f Is 4:4

been made as the f 1 Cor 4:13

the removal of the f 1 Pet 3:21

FILTHINESS

from all your f Ezek 36:25

ourselves from all f 2 Cor 7:1

lay aside all f James 1:21

abominations and the f Rev 17:4

FILTHY

is abominable and f Job 15:16

with f garments Zech 3:3

malice, blasphemy, f Col 3:8

poor man in f clothes James 2:2

oppressed by the f 2 Pet 2:7

let him be f Rev 22:11

FIND

sure your sin will f Num 32:23

Almighty, we cannot f Job 37:23

life to those who f Prov 4:22

that no one can f Eccl 3:11

waters, for you will f Eccl 11:1

seek, and you will f Matt 7:7

for My sake will f Matt 10:39

when he comes, will f Matt 24:46

f a Babe wrapped Luke 2:12

f no fault in this Man Luke 23:4

I f then a law Rom 7:21

f grace to help in Heb 4:16

FINDING

great things past f Jon 9:10

and f none Luke 11:24

and His ways past f Rom 11:33

FINDS

f me f life Prov 8:35

f a wife f a good Prov 18:22

Whatever your hand f Eccl 9:10

and he who seeks f Matt 7:8

f his life will lose Matt 10:39

and he who seeks f Luke 11:10

FINE

Then I beat them as f 2 Sam 22:43

gold, yea, than much f Ps 19:10

f gold is a wise Prov 25:12

set on bases of f gold Song 5:15

more rare than f Is 13:12

and for f clothing Is 23:18

how changed the f Lam 4:1

rings, in f apparel James 2:2

for the f linen is the Rev 19:8

FINGER

written with the f Ex 31:18

f shall be thicker 1 Kin 12:10

the pointing of the f Is 58:9

dip the tip of his f Luke 16:24

the ground with His f John 8:6

“Reach your f John 20:27

FINGERS

the work of Your f Ps 8:3

he points with his f Prov 6:13

that which their own f Is 2:8

with one of their f Matt 23:4

FINISH

city, to f the Dan 9:24

he has enough to f Luke 14:28

has given Me to f John 5:36

so that I may f Acts 20:24

FINISHED

f the work which You John 17:4

He said, “It is f John 19:30

I have f the race 2 Tim 4:7

thousand years were f Rev 20:3

FIRE

rained brimstone and f Gen 19:24

to him in a flame of f Ex 3:2

by day, and f was over Ex 40:38

God, who answers by f 1 Kin 18:24

LORD was not in the f 1 Kin 19:12

I was musing, the f Ps 39:3

we went through f Ps 66:12

they have set f Ps 74:7

f goes before Him Ps 97:3

f and hail Ps 148:8

burns as the f Is 9:18

says the LORD, whose f Is 31:9

you walk through the f Is 43:2

f that burns all the Is 65:5

on whose bodies the f Dan 3:27

He break out like f Amos 5:6

for conflict by f Amos 7:4

like a refiner’s f Mal 3:2

the Holy Spirit and f Matt 3:11

f is not quenched Mark 9:44

“I came to send f Luke 12:49

tongues, as of f Acts 2:3

f taking vengeance 2 Thess 1:8

and that burned with f Heb 12:18

And the tongue is a f James 3:6

vengeance of eternal f Jude 7

f came down from God Rev 20:9

into the lake of f Rev 20:14

FIREBRAND

f plucked from the Amos 4:11

FIREBRANDS

a madman who throws f Prov 26:18

two stubs of smoking f Is 7:4

FIRM

their strength is f Ps 73:4

f the feeble knees Is 35:3

of the hope f to the Heb 3:6

FIRMAMENT

Thus God made the f Gen 1:7

f shows His handiwork Ps 19:1

in His mighty f Ps 150:1

brightness of the f Dan 12:3

FIRST

The f one to plead his Prov 18:17

f father sinned Is 43:27

desires to be f Matt 20:27

f shall be slave Mark 10:44

And the gospel must f Mark 13:10

evil, of the Jew f Rom 2:9

“Or who has f Rom 11:35

f man Adam became a 1 Cor 15:45

f a willing mind 2 Cor 8:12

that we who f trusted Eph 1:12

For Adam was formed f 1 Tim 2:13

f covenant had been Heb 8:7

love Him because He f 1 John 4:19

I am the F and the Rev 1:17

you have left your f Rev 2:4

is the f resurrection Rev 20:5

FIRSTBORN

LORD struck all the f Ex 12:29

I will make him My f Ps 89:27

Shall I give my f Mic 6:7

brought forth her f Matt 1:25

that He might be the f Rom 8:29

invisible God, the f Col 1:15

the beginning, the f Col 1:18

witness, the f from Rev 1:5

FIRSTFRUIT

For if the f is holy Rom 11:16

FIRSTFRUITS

and with the f Prov 3:9

also who have the f Rom 8:23

and has become the f 1 Cor 15:20

Christ the f 1 Cor 15:23

might be a kind of f James 1:18

among men, being f Rev 14:4

FISH

f taken in a cruel net Eccl 9:12

had prepared a great f Jon 1:17

do You make men like f Hab 1:14

Or if he asks for a f Matt 7:10

belly of the great f Matt 12:40

five loaves and two f Matt 14:17

and likewise the f John 21:13

FISHERMEN

The f also will mourn Is 19:8

I will send for many f Jer 16:16

FISHERS

and I will make you f Matt 4:19

FIT

and looking back, is f Luke 9:62

FITTING

Is it f to say to a Job 34:18

Luxury is not f Prov 19:10

so honor is not f Prov 26:1

things which are not f Rom 1:28

a High Priest was f Heb 7:26

FIVE

f smooth stones 1 Sam 17:40

about f thousand men Matt 14:21

and f were foolish Matt 25:2

FIXED

f My limit for it Job 38:10

is a great gulf f Luke 16:26

FLAME

appeared to him in a f Ex 3:2

f will dry out his Job 15:30

f consumes the chaff Is 5:24

and tempest and the f Is 29:6

nor shall the f Is 43:2

behind them a f Joel 2:3

am tormented in this f Luke 16:24

and His ministers a f Heb 1:7

and His eyes like a f Rev 1:14

FLAMES

the LORD divides the f Ps 29:7

FLAMING

f sword which turned Gen 3:24

f fire in their land Ps 105:32

in f fire taking 2 Thess 1:8

FLATTER

I do not know how to f Job 32:22

They f with their Ps 5:9

FLATTERED

Nevertheless they f Ps 78:36

FLATTERING

f mouth works ruin Prov 26:28

f speech deceive Rom 16:18

any time did we use f 1 Thess 2:5

swelling words, f Jude 16

FLATTERS

with one who f with Prov 20:19

f his neighbor spreads Prov 29:5

FLATTERY

shall corrupt with f Dan 11:32

FLAVOR

the salt loses its f Matt 5:13

FLAVORLESS

f food be eaten Job 6:6

FLAX

f He will not quench Is 42:3

f He will not quench Matt 12:20

FLED

The sea saw it and f Ps 114:3

who have f for refuge Heb 6:18

FLEE

f away secretly Gen 31:27

those who hate You f Num 10:35

such a man as I f Neh 6:11

who see me outside f Ps 31:11

Or where can I f Ps 139:7

And the shadows f Song 2:17

who are in Judea f Matt 24:16

F sexual immorality 1 Cor 6:18

f these things and 1 Tim 6:11

devil and he will f James 4:7

FLESH

bone of my bones and f Gen 2:23

shall become one f Gen 2:24

f had corrupted their Gen 6:12

f I shall see God Job 19:26

My f also will rest in Ps 16:9

that they were but f Ps 78:39

my heart and my f Ps 84:2

f shall bless His holy Ps 145:21

is wearisome to the f Eccl 12:12

And all f shall see it Is 40:5

“All f is grass Is 40:6

out My Spirit on all f Joel 2:28

Simon Bar-Jonah, for f Matt 16:17

two shall become one f Matt 19:5

were shortened, no f Matt 24:22

shall become one f Mark 10:8

f shall see the Luke 3:6

And the Word became f John 1:14

I shall give is My f John 6:51

unless you eat the f John 6:53

f profits nothing John 6:63

according to the f John 8:15

when we were in the f Rom 7:5

of God, but with the f Rom 7:25

on the things of the f Rom 8:5

you are not in the f Rom 8:9

to the f you will die Rom 8:13

f should glory in His 1 Cor 1:29

“shall become one f 1 Cor 6:16

there is one kind of f 1 Cor 15:39

For the f lusts Gal 5:17

have crucified the f Gal 5:24

good showing in the f Gal 6:12

may boast in your f Gal 6:13

f has ceased from sin 1 Pet 4:1

of his time in the f 1 Pet 4:2

the lust of the f 1 John 2:16

has come in the f 1 John 4:2

dreamers defile the f Jude 8

FLESHLY

f wisdom but by the 2 Cor 1:12

law of a f commandment Heb 7:16

f lusts which 1 Pet 2:11

FLIES

will send swarms of f Ex 8:21

He sent swarms of f Ps 78:45

Dead f putrefy the Eccl 10:1

FLIGHT

put ten thousand to f Lev 26:8

f shall perish from Amos 2:14

And pray that your f Matt 24:20

FLINT

will seem like f Is 5:28

set My face like a f Is 50:7

FLINTY

out of the f rock Deut 8:15

FLOAT

and he made the iron f 2 Kin 6:6

FLOCK

Your people like a f Ps 77:20

wilderness like a f Ps 78:52

lead Joseph like a f Ps 80:1

the footsteps of the f Song 1:8

He will feed His f Is 40:11

you do not feed the f Ezek 34:3

are My f, the f Ezek 34:31

though the f be cut Hab 3:17

my God, “Feed the f Zech 11:4

sheep of the f Matt 26:31

“Do not fear, little f Luke 12:32

there will be one f John 10:16

of the milk of the f 1 Cor 9:7

Shepherd the f of God 1 Pet 5:2

examples to the f 1 Pet 5:3

FLOCKS

are clothed with f Ps 65:13

FLOOD

the waters of the f Gen 7:10

sat enthroned at the F Ps 29:10

them away like a f Ps 90:5

will you do in the f Jer 12:5

the days before the f Matt 24:38

bringing in the f 2 Pet 2:5

of his mouth like a f Rev 12:15

FLOODS

me, and the f of Ps 18:4

f on the dry ground Is 44:3

rain descended, the f Matt 7:25

FLOURISH

the righteous shall f Ps 72:7

FLOURISHED

your care for me has f Phil 4:10

FLOURISHES

In the morning it f Ps 90:6

FLOW

f away as waters which Ps 58:7

and the waters f Ps 147:18

that its spices may f Song 4:16

all nations shall f Is 2:2

of his heart will f John 7:38

FLOWER

comes forth like a f Job 14:2

as a f of the field Ps 103:15

beauty is a fading f Is 28:4

is like the f of the Is 40:6

grass withers, the f Is 40:7

if she is past the f 1 Cor 7:36

of man as the f 1 Pet 1:24

FLOWERS

f appear on the earth Song 2:12

FLOWING

‘a land f with milk Deut 6:3

of wisdom is a f Prov 18:4

the Gentiles like a f Is 66:12

FLUTE

play the harp and f Gen 4:21

sound of the horn, f Dan 3:5

FLUTES

instruments and f Ps 150:4

FLUTISTS

harpists, musicians, f Rev 18:22

FLY

I would f Ps 55:6

soon cut off, and we f Ps 90:10

they f away like an Prov 23:5

FOE

and scattered the f Ps 18:14

FOES

my enemies and f Ps 27:2

I will beat down his f Ps 89:23

FOLD

are not of this f John 10:16

a cloak You will f Heb 1:12

FOLDING

slumber, a little f Prov 6:10

FOLLOW

f what is altogether Deut 16:20

to Me, you who f Is 51:1

f You wherever You go Matt 8:19

He said to him, “F Matt 9:9

up his cross, and f Mark 8:34

someone who does not f Mark 9:38

will by no means f John 10:5

serves Me, let him f John 12:26

those of some men f 1 Tim 5:24

that you should f 1 Pet 2:21

f the Lamb wherever He Rev 14:4

and their works f Rev 14:13

FOLLOWED

f the LORD my God Josh 14:8

LORD took me as I f Amos 7:15

we have left all and f Mark 10:28

FOLLOWS

My soul f close behind Ps 63:8

f Me shall not walk John 8:12

FOLLY

taken much notice of f Job 35:15

not turn back to f Ps 85:8

F is joy to him who is Prov 15:21

of fools is f Prov 16:22

F is set in great Eccl 10:6

FOOD

you it shall be for f Gen 1:29

that lives shall be f Gen 9:3

stranger, giving him f Deut 10:18

He gives f in Job 36:31

he may bring forth f Ps 104:14

Who gives f to all Ps 136:25

Much f is in the Prov 13:23

night, and provides f Prov 31:15

f which you eat shall Ezek 4:10

the fields yield no f Hab 3:17

that there may be f Mal 3:10

to give them f Matt 24:45

and you gave Me f Matt 25:35

and he who has f Luke 3:11

have you any f John 21:5

they ate their f Acts 2:46

our hearts with f Acts 14:17

destroy with your f Rom 14:15

f makes my brother 1 Cor 8:13

the same spiritual f 1 Cor 10:3

sower, and bread for f 2 Cor 9:10

And having f and 1 Tim 6:8

and not solid f Heb 5:12

But solid f belongs to Heb 5:14

of f sold his Heb 12:16

destitute of daily f James 2:15

FOODS

F for the stomach 1 Cor 6:13

f which God 1 Tim 4:3

FOOL

f has said in his Ps 14:1

is like sport to a f Prov 10:23

f will be servant Prov 11:29

f is right in his own Prov 12:15

f lays open his folly Prov 13:16

is too lofty for a f Prov 24:7

whoever says, ‘You f Matt 5:22

I speak as a f 2 Cor 11:23

I have become a f 2 Cor 12:11

FOOLISH

of the f women speaks Job 2:10

I was so f and Ps 73:22

f pulls it down with Prov 14:1

f man squanders it Prov 21:20

“For My people are f Jer 4:22

Has not God made f 1 Cor 1:20

O f Galatians Gal 3:1

were also once f Titus 3:3

But avoid f disputes Titus 3:9

FOOLISHLY

I speak f 2 Cor 11:21

FOOLISHNESS

O God, You know my f Ps 69:5

Forsake f and live Prov 9:6

of fools proclaims f Prov 12:23

The f of a man twists Prov 19:3

F is bound up in the Prov 22:15

devising of f is sin Prov 24:9

person will speak f Is 32:6

of the cross is f 1 Cor 1:18

Because the f of God 1 Cor 1:25

FOOLS

f despise wisdom Prov 1:7

folly of f is deceit Prov 14:8

F mock at sin Prov 14:9

has no pleasure in f Eccl 5:4

We are f for Christ’s 1 Cor 4:10

FOOT

will not allow your f Ps 121:3

f will not stumble Prov 3:23

From the sole of the f Is 1:6

you turn away your f Is 58:13

f causes you to sin Matt 18:8

you dash your f Luke 4:11

If the f should say 1 Cor 12:15

FOOTMEN

have run with the f Jer 12:5

FOOTSTEPS

f were not known Ps 77:19

and shall make His f Ps 85:13

FOOTSTOOL

Your enemies Your f Ps 110:1

Your enemies Your f Matt 22:44

“Sit here at my f James 2:3

FORBID

said, “Do not f Mark 9:39

“Can anyone f Acts 10:47

prophesy, and do not f 1 Cor 14:39

f that I should boast Gal 6:14

FORBIDDING

confidence, no one f Acts 28:31

f us to speak to the 1 Thess 2:16

f to marry 1 Tim 4:3

FORCE

violent take it by f Matt 11:12

come and take Him by f John 6:15

a testament is in f Heb 9:17

FORCEFUL

f are right words Job 6:25

FORCES

Though they join f Prov 11:21

FOREFATHERS

f who refused to hear Jer 11:10

and oppressed our f Acts 7:19

conscience, as my f 2 Tim 1:3

FOREHEADS

against their f Ezek 3:8

put a mark on the f Ezek 9:4

seal of God on their f Rev 9:4

his mark on their f Rev 20:4

FOREIGNER

“I am a f and a Gen 23:4

of me, since I am a f Ruth 2:10

to God except this f Luke 17:18

who speaks will be a f 1 Cor 14:11

FOREIGNERS

with the children of f Is 2:6

f shall build up your Is 60:10

f who were there Acts 17:21

longer strangers and f Eph 2:19

FOREKNEW

For whom He f Rom 8:29

His people whom He f Rom 11:2

FOREKNOWLEDGE

purpose and f of God Acts 2:23

according to the f 1 Pet 1:2

FOREORDAINED

He indeed was f 1 Pet 1:20

FORERUNNER

f has entered for us Heb 6:20

FORESAW

‘I f the LORD Acts 2:25

FORESEEING

f that God would Gal 3:8

FORESEES

A prudent man f Prov 22:3

FOREST

beast of the f is Mine Ps 50:10

See how great a f James 3:5

FORESTS

and strips the f Ps 29:9

FORETOLD

have also f these days Acts 3:24

killed those who f Acts 7:52

FOREVER

and eat, and live f Gen 3:22

to our children f Deut 29:29

has loved Israel f 1 Kin 10:9

I would not live f Job 7:16

from this generation f Ps 12:7

LORD sits as King f Ps 29:10

Do not cast us off f Ps 44:23

throne, O God, is f Ps 45:6

“You are a priest f Ps 110:4

His mercy endures f Ps 136:1

will bless Your name f Ps 145:1

who keeps truth f Ps 146:6

The LORD shall reign f Ps 146:10

for riches are not f Prov 27:24

Trust in the LORD f Is 26:4

of our God stands f Is 40:8

My salvation will be f Is 51:6

will not cast off f Lam 3:31

be the name of God f Dan 2:20

Like the stars f Dan 12:3

of the LORD our God f Mic 4:5

and the glory f Matt 6:13

the Christ remains f John 12:34

who is blessed f 2 Cor 11:31

to whom be glory f Gal 1:5

generation, f and ever Eph 3:21

and Father be glory f Phil 4:20

throne, O God, is f Heb 1:8

has been perfected f Heb 7:28

lives and abides f 1 Pet 1:23

of darkness f Jude 13

power, both now and f Jude 25

And they shall reign f Rev 22:5

FOREVERMORE

Blessed be the LORD f Ps 89:52

this time forth and f Ps 113:2

behold, I am alive f Rev 1:18

FOREWARNED

all such, as we also f 1 Thess 4:6

FORGAVE

f the iniquity of my Ps 32:5

to repay, he freely f Luke 7:42

God in Christ f Eph 4:32

even as Christ f Col 3:13

FORGED

The proud have f Ps 119:69

FORGERS

But you f of lies Job 13:4

FORGET

“For God has made me f Gen 41:51

yourselves, lest you f Deut 4:23

f the covenant of your Deut 4:31

f the LORD who brought Deut 6:12

the paths of all who f Job 8:13

all the nations that f Ps 9:17

this, you who f Ps 50:22

f the works of God Ps 78:7

I will not f Your word Ps 119:16

If I f you Ps 137:5

My son, do not f Prov 3:1

f her nursing child Is 49:15

f the LORD your Maker Is 51:13

f her ornaments Jer 2:32

f your work and labor Heb 6:10

FORGETFULNESS

in the land of f Ps 88:12

FORGETS

f the covenant of her Prov 2:17

and immediately f James 1:24

FORGETTING

f those things which Phil 3:13

FORGIVE

dwelling place, and f 1 Kin 8:39

f their sin and heal 2 Chr 7:14

good, and ready to f Ps 86:5

And f us our debts Matt 6:12

Father will also f Matt 6:14

f men their trespasses Matt 6:15

his heart, does not f Matt 18:35

Who can f sins but God Mark 2:7

f the sins of any John 20:23

you ought rather to f 2 Cor 2:7

anything, I also f 2 Cor 2:10

F me this wrong 2 Cor 12:13

f us our sins and to 1 John 1:9

FORGIVEN

transgression is f Ps 32:1

sins be f them Mark 4:12

to whom little is f Luke 7:47

indeed I have f 2 Cor 2:10

f you all trespasses Col 2:13

sins, he will be f James 5:15

your sins are f 1 John 2:12

FORGIVENESS

But there is f with Ps 130:4

God belong mercy and f Dan 9:9

preached to you the f Acts 13:38

they may receive f Acts 26:18

His blood, the f Eph 1:7

FORGIVES

f all your iniquities Ps 103:3

“Who is this who even f Luke 7:49

FORGIVING

tenderhearted, f Eph 4:32

and f one another Col 3:13

FORGOT

remember Joseph, but f Gen 40:23

f the LORD their God Judg 3:7

f His works and His Ps 78:11

They soon f His works Ps 106:13

FORGOTTEN

f the God who fathered Deut 32:18

“Why have You f Ps 42:9

If we had f the name Ps 44:20

memory of them is f Eccl 9:5

you will not be f Is 44:21

And my Lord has f Is 49:14

I have f prosperity Lam 3:17

not one of them is f Luke 12:6

f the exhortation Heb 12:5

f that he was cleansed 2 Pet 1:9

FORM

earth was without f Gen 1:2

Who would f a god or Is 44:10

f the light and create Is 45:7

descended in bodily f Luke 3:22

time, nor seen His f John 5:37

For the f of this 1 Cor 7:31

who, being in the f Phil 2:6

Abstain from every f 1 Thess 5:22

having a f of 2 Tim 3:5

FORMED

And the LORD God f Gen 2:7

And His hands f Ps 95:5

f my inward parts Ps 139:13

f everything gives the Prov 26:10

say of him who f Is 29:16

Me there was no God f Is 43:10

This people I have f Is 43:21

“Before I f you in Jer 1:5

Will the thing f Rom 9:20

say to him who f Rom 9:20

until Christ is f Gal 4:19

For Adam was f first 1 Tim 2:13

FORMER

f lovingkindness Ps 89:49

f days better than Eccl 7:10

f rain to the earth Hos 6:3

f prophets preached Zech 1:4

f conduct in Judaism Gal 1:13

your f conduct Eph 4:22

f things have passed Rev 21:4

FORMS

clay say to him who f Is 45:9

f the spirit of man Zech 12:1

FORNICATION

“We were not born of f John 8:41

of the wrath of her f Rev 14:8

FORNICATOR

you know, that no f Eph 5:5

lest there be any f Heb 12:16

FORNICATORS

but f and adulterers Heb 13:4

FORSAKE

but if you f Him 2 Chr 15:2

“If his sons f Ps 89:30

f His inheritance Ps 94:14

But I did not f Ps 119:87

father, and do not f Prov 1:8

worthless idols f Jon 2:8

of you does not f Luke 14:33

never leave you nor f Heb 13:5

FORSAKEN

My God, why have You f Ps 22:1

seen the righteous f Ps 37:25

you dread will be f Is 7:16

cities will be as a f Is 17:9

a mere moment I have f Is 54:7

no longer be termed F Is 62:4

they have f Me Jer 2:13

My God, why have You f Matt 27:46

persecuted, but not f 2 Cor 4:9

for Demas has f 2 Tim 4:10

f the right way 2 Pet 2:15

FORSAKING

f the assembling Heb 10:25

FORSOOK

f God who made him Deut 32:15

all the disciples f Matt 26:56

with me, but all f 2 Tim 4:16

By faith he f Egypt Heb 11:27

FORTRESS

LORD is my rock, my f 2 Sam 22:2

my rock of refuge, a f Ps 31:2

FOUL

My wounds are f Ps 38:5

f weather today Matt 16:3

a prison for every f Rev 18:2

FOUND

f a helper comparable Gen 2:20

where can wisdom be f Job 28:12

when You may be f Ps 32:6

f My servant David Ps 89:20

a thousand I have f Eccl 7:28

this only I have f Eccl 7:29

f the one I love Song 3:4

LORD while He may be f Is 55:6

your fruit is f Hos 14:8

fruit on it and f none Luke 13:6

he was lost and is f Luke 15:24

f the Messiah” (which John 1:41

I f to bring death Rom 7:10

and be f in Him Phil 3:9

be diligent to be f 2 Pet 3:14

FOUNDATION

he shall lay its f Josh 6:26

His f is in the holy Ps 87:1

and justice are the f Ps 89:14

Of old You laid the f Ps 102:25

has an everlasting f Prov 10:25

deep and laid the f Luke 6:48

the earth without a f Luke 6:49

loved Me before the f John 17:24

I have laid the f 1 Cor 3:10

f can anyone lay than 1 Cor 3:11

us in Him before the f Eph 1:4

the solid f of God 2 Tim 2:19

not laying again the f Heb 6:1

Lamb slain from the f Rev 13:8

the first f was jasper Rev 21:19

FOUNDATIONS

when I laid the f Job 38:4

f are destroyed Ps 11:3

You who laid the f Ps 104:5

shall raise up the f Is 58:12

The f of the wall Rev 21:19

FOUNDED

For He has f it upon Ps 24:2

shake it, for it was f Luke 6:48

FOUNTAIN

will become in him a f John 4:14

FOUNTAINS

on that day all the f Gen 7:11

f be dispersed abroad Prov 5:16

when there were no f Prov 8:24

lead them to living f Rev 7:17

FOX

build, if even a f Neh 4:3

“Go, tell that f Luke 13:32

FOXES

caught three hundred f Judg 15:4

f that spoil the vines Song 2:15

F have holes and birds Luke 9:58

FRAGMENTS

f that remained Matt 14:20

of the leftover f Luke 9:17

baskets with the f John 6:13

FRAGRANCE

garments is like the f Song 4:11

was filled with the f John 12:3

we are to God the f 2 Cor 2:15

FRAIL

that I may know how f Ps 39:4

FRAME

For He knows our f Ps 103:14

f was not hidden Ps 139:15

FRAMED

that the worlds were f Heb 11:3

FREE

and the servant is f Job 3:19

let the oppressed go f Is 58:6

‘You will be made f John 8:33

if the Son makes you f John 8:36

And having been set f Rom 6:18

now having been set f Rom 6:22

Jesus has made me f Rom 8:2

Am I not f 1 Cor 9:1

is neither slave nor f Gal 3:28

Jerusalem above is f Gal 4:26

Christ has made us f Gal 5:1

he is a slave or f Eph 6:8

poor, f and slave Rev 13:16

FREED

has died has been f Rom 6:7

FREEDMAN

slave is the Lord’s f 1 Cor 7:22

FREELY

the garden you may f Gen 2:16

I will love them f Hos 14:4

F you have received Matt 10:8

f give us all Rom 8:32

that have been f 1 Cor 2:12

the water of life f Rev 22:17

FREEWOMAN

the other by a f Gal 4:22

with the son of the f Gal 4:30

FRESH

My glory is f within Job 29:20

They shall be f Ps 92:14

both salt water and f James 3:12

FRETS

and his heart f Prov 19:3

FRIEND

a man speaks to his f Ex 33:11

of Abraham Your f 2 Chr 20:7

though he were my f Ps 35:14

f You have put Ps 88:18

f loves at all times Prov 17:17

f who sticks closer Prov 18:24

not forsake your own f Prov 27:10

a f of tax collectors Matt 11:19

of you shall have a f Luke 11:5

f Lazarus sleeps John 11:11

you are not Caesar’s f John 19:12

Philemon our beloved f Philem 1

he was called the f James 2:23

wants to be a f James 4:4

FRIENDS

and hate your f 2 Sam 19:6

My f scorn me Job 16:20

f have forgotten me Job 19:14

the rich has many f Prov 14:20

one’s life for his f John 15:13

You are My f John 15:14

I have called you f John 15:15

to forbid any of his f Acts 24:23

FROGS

your territory with f Ex 8:2

f coming out of the Rev 16:13

FRONTLETS

on your hand and as f Ex 13:16

and they shall be as f Deut 6:8

FROZEN

the broad waters are f Job 37:10

FRUIT

and showed them the f Num 13:26

Blessed shall be the f Deut 28:4

brings forth its f Ps 1:3

f is better than gold Prov 8:19

The f of the righteous Prov 11:30

with good by the f Prov 12:14

f was sweet to my Song 2:3

they shall eat the f Is 3:10

like the first f Is 28:4

“I create the f Is 57:19

f is found in Me Hos 14:8

does not bear good f Matt 3:10

good tree bears good f Matt 7:17

not drink of this f Matt 26:29

and blessed is the f Luke 1:42

life, and bring no f Luke 8:14

and he came seeking f Luke 13:6

And if it bears f Luke 13:9

branch that bears f John 15:2

that you bear much f John 15:8

should go and bear f John 15:16

f did you have then in Rom 6:21

God, you have your f Rom 6:22

that we should bear f Rom 7:4

But the f of the Gal 5:22

but I seek the f Phil 4:17

yields the peaceable f Heb 12:11

Now the f of James 3:18

autumn trees without f Jude 12

tree yielding its f Rev 22:2

FRUITFUL

them, saying, “Be f Gen 1:22

a f bough, a f Gen 49:22

wife shall be like a f Ps 128:3

heaven and f seasons Acts 14:17

pleasing Him, being f Col 1:10

FRUITS

Therefore bear f Matt 3:8

know them by their f Matt 7:16

and increase the f 2 Cor 9:10

of mercy and good f James 3:17

which bore twelve f Rev 22:2

FUEL

people shall be as f Is 9:19

into the fire for f Ezek 15:4

FULFILL

the LORD, to f his vow Lev 22:21

And you shall f 1 Kin 5:9

f all your petitions Ps 20:5

f the desire of those Ps 145:19

for us to f all Matt 3:15

f the law of Christ Gal 6:2

f my joy by being Phil 2:2

and f all the good 2 Thess 1:11

If you really f James 2:8

FULFILLED

the law till all is f Matt 5:18

of the Gentiles are f Luke 21:24

all things must be f Luke 24:44

of the law might be f Rom 8:4

loves another has f Rom 13:8

For all the law is f Gal 5:14

FULFILLMENT

for there will be a f Luke 1:45

love is the f of the Rom 13:10

FULL

I went out f Ruth 1:21

For I am f of words Job 32:18

of the LORD is f Ps 29:4

who has his quiver f Ps 127:5

Lest I be f and deny Prov 30:9

yet the sea is not f Eccl 1:7

the whole earth is f Is 6:3

and it was f of bones Ezek 37:1

But truly I am f Mic 3:8

whole body will be f Matt 6:22

of the Father, f John 1:14

your joy may be f John 15:11

chose Stephen, a man f Acts 6:5

You are already f 1 Cor 4:8

learned both to be f Phil 4:12

I am f, having received Phil 4:18

FULL-GROWN

and sin, when it is f James 1:15

FULLNESS

satisfied with the f Ps 36:8

f we have all received John 1:16

to Israel until the f Rom 11:25

But when the f of the Gal 4:4

dispensation of the f Eph 1:10

filled with all the f Eph 3:19

Him dwells all the f Col 2:9

FUNCTION

do not have the same f Rom 12:4

FURIOUS

You have been f Ps 89:38

f man do not go Prov 22:24

fury and in f rebukes Ezek 5:15

LORD avenges and is f Nah 1:2

this, they were f Acts 5:33

FURIOUSLY

for he drives f 2 Kin 9:20

FURNACE

you out of the iron f Deut 4:20

tested you in the f Is 48:10

of a burning fiery f Dan 3:6

cast them into the f Matt 13:42

the smoke of a great f Rev 9:2

FURNISHED

also f her table Prov 9:2

a large upper room, f Mark 14:15

FURY

F is not in Me Is 27:4

they are full of the f Is 51:20

f to His adversaries Is 59:18

and My own f Is 63:5

even in anger and f Jer 21:5

and I will cause My f Ezek 5:13

Thus will I spend My f Ezek 6:12

in anger and f on the Mic 5:15

FUTILE

For it is not a f Deut 32:47

of the peoples are f Jer 10:3

wise, that they are f 1 Cor 3:20

risen, your faith is f 1 Cor 15:17

FUTILITY

allotted months of f Job 7:3

f have You created all Ps 89:47

was subjected to f Rom 8:20

FUTURE

for the f of that man Ps 37:37

the f of the wicked Ps 37:38

to give you a f Jer 29:11

GAAL

Son of Ebed; vilifies Abimelech, Judg 9:26–41

GAASH

Hill of Ephraim, Judg 2:9

Joshua buried near, Josh 24:30

GABBATHA

Place of Pilate’s court, John 19:13

GABRIEL

Messenger archangel; interprets Daniel’s vision, Dan 8:16–27

Reveals the prophecy of 70 weeks, Dan 9:21–27

Announces John’s birth, Luke 1:11–22

Announces Christ’s birth, Luke 1:26–38

Stands in God’s presence, Luke 1:19

GAD

Son of Jacob by Zilpah, Gen 30:10, 11

Blessed by Jacob, Gen 49:19

———Tribe of:

Census of, Num 1:24, 25

Territory of, Num 32:20–36

Captivity of, 1 Chr 5:26

Later references to, Rev 7:5

———Prophet in David’s reign, 1 Sam 22:5

Message of, to David, 2 Sam 24:10–16

GADARENES (or Gergesenes)

People east of the Sea of Galilee, Mark 5:1

Healing of demon-possessed in territory of, Matt 8:28–34

GAIN

g than fine gold Prov 3:14

will have no lack of g Prov 31:11

a time to g Eccl 3:6

to get dishonest g Ezek 22:27

him who covets evil g Hab 2:9

and to die is g Phil 1:21

rubbish, that I may g Phil 3:8

is a means of g 1 Tim 6:5

contentment is great g 1 Tim 6:6

for dishonest g 1 Pet 5:2

GAINED

g more wisdom than all Eccl 1:16

g five more talents Matt 25:20

GAINS

g the whole world Matt 16:26

GAIUS

Companion of Paul, Acts 19:29

———Convert at Derbe, Acts 20:4

———Paul’s host at Corinth, Rom 16:23; 1 Cor 1:14

GALATIA

Paul visits, Acts 16:6; 18:23

Paul writes to Christians in, Gal 1:1

Peter writes to Christians in, 1 Pet 1:1

GALILEANS

Speech of, Mark 14:70

Faith of, John 4:45

Pilate’s cruelty toward, Luke 13:1, 2

GALILEE

Prophecies concerning, Deut 33:18–23; Is 9:1, 2

Dialect of, distinctive, Matt 26:73

Herod’s jurisdiction over, Luke 3:1

Christ’s contacts with, Matt 2:22; 4:12–25; 26:32; 27:55; John 4:1, 3

GALILEE, SEA OF

Scene of many events in Christ’s life, Mark 7:31

Called Chinnereth, Num 34:11

Later called Gennesaret, Luke 5:1

GALL

They also gave me g Ps 69:21

the wormwood and the g Lam 3:19

turned justice into g Amos 6:12

wine mingled with g Matt 27:34

GALLIO

Roman proconsul of Achaia, dismisses charges against Paul, Acts 18:12–17

GAMALIEL

Famous Jewish teacher, Acts 22:3

Respected by people, Acts 5:34–39

GAP

and stand in the g Ezek 22:30

GARDEN

LORD God planted a g Gen 2:8

g enclosed is my Song 4:12

like a watered g Is 58:11

Eden, the g of God Ezek 28:13

raise up for them a g Ezek 34:29

where there was a g John 18:1

in the g a new tomb John 19:41

GARDENER

Him to be the g John 20:15

GARDENS

I made myself g Eccl 2:5

plant g and eat their Jer 29:5

GARLANDS

brought oxen and g Acts 14:13

GARMENT

beautiful Babylonian g Josh 7:21

g that is moth-eaten Job 13:28

made sackcloth my g Ps 69:11

with light as with a g Ps 104:2

one who takes away a g Prov 25:20

the hem of His g Matt 9:20

have on a wedding g Matt 22:11

cloth on an old g Mark 2:21

all grow old like a g Heb 1:11

hating even the g Jude 23

GARMENTS

g did not wear out on Deut 8:4

Why are your g hot Job 37:17

They divide My g Ps 22:18

g always be white Eccl 9:8

g rolled in blood Is 9:5

from Edom, with dyed g Is 63:1

Take away the filthy g Zech 3:4

man clothed in soft g Matt 11:8

spread their g on the Matt 21:8

and divided His g Matt 27:35

by them in shining g Luke 24:4

g are moth-eaten James 5:2

be clothed in white g Rev 3:5

GARRISON

gathered the whole g Matt 27:27

Damascenes with a g 2 Cor 11:32

GATE

This is the g of the Ps 118:20

by the narrow g Matt 7:13

by the Sheep G a pool John 5:2

laid daily at the g Acts 3:2

suffered outside the g Heb 13:12

each individual g Rev 21:21

GATES

possess the g of those Gen 24:60

g are burned with fire Neh 1:3

they go down to the g Job 17:16

up your heads, O you g Ps 24:7

The LORD loves the g Ps 87:2

Open to me the g Ps 118:19

is known in the g Prov 31:23

go through the g Is 62:10

and the g of Hades Matt 16:18

wall with twelve g Rev 21:12

g were twelve pearls Rev 21:21

g shall not be shut Rev 21:25

GATH

Philistine city, 1 Sam 6:17

Ark carried to, 1 Sam 5:8

David takes refuge in, 1 Sam 21:10–15

David’s second flight to, 1 Sam 27:3–12

Captured by David, 1 Chr 18:1

Destruction of, prophetic, Amos 6:1–3

Name becomes proverbial, Mic 1:10

GATHER

g my soul with sinners Ps 26:9

G My saints Ps 50:5

and a time to g stones Eccl 3:5

g the lambs with His Is 40:11

g His wheat into the Matt 3:12

sow nor reap nor g Matt 6:26

Do men g grapes from Matt 7:16

g where I have not Matt 25:26

g together His Mark 13:27

GATHERED

g little had no lack Ex 16:18

And g out of the lands Ps 107:3

g some of every kind Matt 13:47

the nations will be g Matt 25:32

GATHERING

g together of the Gen 1:10

g together to Him 2 Thess 2:1

GATHERS

g the waters of the Ps 33:7

His heart g iniquity Ps 41:6

g her food in the Prov 6:8

The Lord GOD, who g Is 56:8

together, as a hen g Matt 23:37

GAVE

to be with me, she g Gen 3:12

g You this authority Matt 21:23

that He g His only John 3:16

Those whom You g John 17:12

but God g the increase 1 Cor 3:6

g Himself for our sins Gal 1:4

g Himself for me Gal 2:20

g Himself for it Eph 5:25

The sea g up the dead Rev 20:13

GAZA

Philistine city, Josh 13:3

Samson removes the gates of, Judg 16:1–3

Samson taken there as prisoner; his revenge, Judg 16:21–31

Sin of, condemned, Amos 1:6, 7

Philip journeys to, Acts 8:26

GAZED

g into heaven and saw Acts 7:55

GAZING

why do you stand g Acts 1:11

GEDALIAH

Made governor of Judah, 2 Kin 25:22–26

Befriends Jeremiah, Jer 40:5, 6

Murdered by Ishmael, Jer 41:2, 18

GEHAZI

Elisha’s servant; seeks reward from Naaman, 2 Kin 5:20–24

Afflicted with leprosy, 2 Kin 5:25–27

Relates Elisha’s deeds to Jehoram, 2 Kin 8:4–6

GENEALOGIES

fables and endless g 1 Tim 1:4

GENEALOGY

The book of the g Matt 1:1

mother, without g Heb 7:3

GENERATION

perverse and crooked g Deut 32:5

The g of the upright Ps 112:2

g shall praise Your Ps 145:4

g that curses its Prov 30:11

g that is pure in its Prov 30:12

One g passes away Eccl 1:4

g it shall lie Is 34:10

who will declare His g Is 53:8

and adulterous g Matt 12:39

this g will by no Matt 24:34

from this perverse g Acts 2:40

But you are a chosen g 1 Pet 2:9

GENERATIONS

be remembered in all g Ps 45:17

Your praise to all g Ps 79:13

for a thousand g Ps 105:8

g will call me blessed Luke 1:48

GENEROUS

g soul will be made Prov 11:25

g eye will be blessed Prov 22:9

no longer be called g Is 32:5

g man devises g Is 32:8

GENTILES

G were separated Gen 10:5

as a light to the G Is 42:6

G shall come to your Is 60:3

the riches of the G Is 61:6

all these things the G Matt 6:32

into the way of the G Matt 10:5

revelation to the G Luke 2:32

G are fulfilled Luke 21:24

bear My name before G Acts 9:15

poured out on the G Acts 10:45

a light to the G Acts 13:47

blasphemed among the G Rom 2:24

also the God of the G Rom 3:29

even named among the G 1 Cor 5:1

mystery among the G Col 1:27

a teacher of the G 1 Tim 2:7

nothing from the G 3 John 7

GENTLE

g tongue breaks a bone Prov 25:15

from Me, for I am g Matt 11:29

But we were g among 1 Thess 2:7

to be peaceable, g Titus 3:2

only to the good and g 1 Pet 2:18

ornament of a g 1 Pet 3:4

GENTLENESS

g has made me great Ps 18:35

love and a spirit of g 1 Cor 4:21

g, self-control Gal 5:23

all lowliness and g Eph 4:2

Let your g be known to Phil 4:5

love, patience, g 1 Tim 6:11

GERAR

Town of Philistia, Gen 10:19

Visited by Abraham, Gen 20:1–18

Visited by Isaac, Gen 26:1–17

Abimelech, king of, Gen 26:1, 26

GERIZIM

See MOUNT GERIZIM

GERSHOM (or Gershon)

Son of Moses, Ex 2:21, 22

Circumcised, Ex 4:25

Founder of Levite family, 1 Chr 23:14–16

GESHUR

Inhabitants of, not expelled by Israel, Josh 13:13

Talmai, king of, grandfather of Absalom, 2 Sam 3:3

Absalom flees to, 2 Sam 13:37, 38

GETHSEMANE

Garden near Jerusalem, Matt 26:30, 36

Often visited by Christ, Luke 22:39

Scene of Christ’s agony and betrayal, Matt 26:36–56; John 18:1–12

GEZER

Canaanite city, Josh 10:33

Inhabitants not expelled, Josh 16:10

Given as dowry of Pharaoh’s daughter, 1 Kin 9:15–17

GHOST

supposed it was a g Mark 6:49

GIBEAH

Town of Benjamin; known for wickedness, Judg 19:12–30

Destruction of, Judg 20:1–48

Saul’s birthplace, 1 Sam 10:26

Saul’s political capital, 1 Sam 15:34

Wickedness of, long remembered, Hos 9:9

GIBEON

Sun stands still at, Josh 10:12

Location of tabernacle, 1 Chr 16:39

Joab struck Amasa at, 2 Sam 20:8–10

Joab killed at, 1 Kin 2:28–34

Site of Solomon’s sacrifice and dream, 1 Kin 3:5–15

GIBEONITES

Trick Joshua into making treaty; subjected to forced labor, Josh 9:3–27

Rescued by Joshua, Josh 10

Massacred by Saul; avenged by David, 2 Sam 21:1–9

GIDEON

Called by an angel, Judg 6:11–24

Destroys Baal’s altar, Judg 6:25–32

Fleece confirms call from God, Judg 6:36–40

Miraculous victory over the Midianites, Judg 7

Takes revenge on Succoth and Penuel, Judg 8:4–21

Refuses kingship; makes an ephod, Judg 8:22–28

Fathers seventy-one sons; dies, Judg 8:29–35

GIFT

g makes room for him Prov 18:16

A g in secret pacifies Prov 21:14

it is the g of God Eccl 3:13

is Corban”—’(that is, a g Mark 7:11

“If you knew the g John 4:10

But the free g is not Rom 5:15

but the g of God is Rom 6:23

each one has his own g 1 Cor 7:7

though I have the g 1 Cor 13:2

it is the g of God Eph 2:8

Not that I seek the g Phil 4:17

Do not neglect the g 1 Tim 4:14

you to stir up the g 2 Tim 1:6

tasted the heavenly g Heb 6:4

Every good g and every James 1:17

one has received a g 1 Pet 4:10

GIFTED

the women who were g Ex 35:25

but good-looking, g Dan 1:4

GIFTS

g you shall offer Num 18:29

You have received g Ps 68:18

and Seba will offer g Ps 72:10

though you give many g Prov 6:35

to one who gives g Prov 19:6

how to give good g Matt 7:11

rich putting their g Luke 21:1

g differing Rom 12:6

are diversities of g 1 Cor 12:4

and desire spiritual g 1 Cor 14:1

captive, and gave g Eph 4:8

GIHON

River of Eden, Gen 2:13

———Spring outside Jerusalem, 1 Kin 1:33–45

Source of water supply, 2 Chr 32:30

GILBOA

Range of limestone hills in Issachar, 1 Sam 28:4

Scene of Saul’s death, 1 Sam 31:1–9

Under David’s curse, 2 Sam 1:17, 21

GILEAD

Plain east of the Jordan; taken from the Amorites and assigned to Gad, Reuben, and Manasseh, Num 21:21–31; 32:33–40; Deut 3:12, 13; Josh 13:24–31

Ishbosheth rules over, 2 Sam 2:8, 9

David takes refuge in, 2 Sam 17:21–26

Conquered by Hazael, 2 Kin 10:32, 33

Balm of, figurative of national healing, Jer 8:22

GILGAL

Site of memorial stones, circumcision, first Passover in the Promised Land, Josh 4:19–5:12

Site of Gibeonite covenant, Josh 9:3–15

One location on Samuel’s circuit, 1 Sam 7:15, 16

Saul made king and later rejected, 1 Sam 11:15; 13:4–15

Denounced for idolatry, Hos 9:15

GIRD

G Your sword upon Your Ps 45:3

of wrath You shall g Ps 76:10

I will g you Is 45:5

and another will g John 21:18

Therefore g up the 1 Pet 1:13

GIRDED

a towel and g Himself John 13:4

down to the feet and g Rev 1:13

GIRGASHITES

Descendants of Canaan, Gen 10:15, 16

Land of, given to Abraham’s descendants, Gen 15:18, 21

Delivered to Israel, Josh 24:11

GITTITES

600 follow David, 2 Sam 15:18–23

GIVE

g thanks to the LORD 1 Chr 16:8

g me wisdom and 2 Chr 1:10

G ear to my prayer Ps 17:1

G to them according Ps 28:4

g you the desires Ps 37:4

Yes, the LORD will g Ps 85:12

G me understanding Ps 119:34

g me your heart Prov 23:26

You will g truth to Mic 7:20

G to him who asks Matt 5:42

G us this day our Matt 6:11

what you have and g Matt 19:21

authority I will g Luke 4:6

g them eternal life John 10:28

A new commandment I g John 13:34

but what I do have I g Acts 3:6

g us all things Rom 8:32

G no offense 1 Cor 10:32

So let each one g 2 Cor 9:7

g him who has need Eph 4:28

g thanks to God always 2 Thess 2:13

g yourself entirely 1 Tim 4:15

good works, ready to g 1 Tim 6:18

GIVEN

to him more will be g Matt 13:12

has, more will be g Matt 25:29

to whom much is g Luke 12:48

g Me I should lose John 6:39

Spirit was not yet g John 7:39

have been freely g 1 Cor 2:12

not g to wine 1 Tim 3:3

GIVES

He who g to the poor Prov 28:27

For God g wisdom and Eccl 2:26

g life to the world John 6:33

All that the Father g John 6:37

The good shepherd g John 10:11

not as the world g John 14:27

g us richly all things 1 Tim 6:17

who g to all liberally James 1:5

But He g more grace James 4:6

g grace to the humble James 4:6

GLAD

I will be g and Ps 9:2

my heart is g Ps 16:9

Be g in the LORD and Ps 32:11

streams shall make g Ps 46:4

And wine that makes g Ps 104:15

I was g when they said Ps 122:1

make merry and be g Luke 15:32

he saw it and was g John 8:56

GLADNESS

in the day of your g Num 10:10

day of feasting and g Esth 9:17

You have put g in my Ps 4:7

me hear joy and g Ps 51:8

Serve the LORD with g Ps 100:2

shall obtain joy and g Is 35:10

over you with g Zeph 3:17

receive it with g Mark 4:16

GLASS

there was a sea of g Rev 4:6

like transparent g Rev 21:21

GLORIFIED

the people I must be g Lev 10:3

and they g the God of Matt 15:31

Jesus was not yet g John 7:39

when Jesus was g John 12:16

By this My Father is g John 15:8

I have g You on the John 17:4

g His Servant Jesus Acts 3:13

these He also g Rom 8:30

things God may be g 1 Pet 4:11

GLORIFY

My altar, and I will g Is 60:7

g your Father in Matt 5:16

“Father, g Your name John 12:28

He will g Me John 16:14

And now, O Father, g John 17:5

what death he would g John 21:19

God, they did not g Rom 1:21

therefore g God in 1 Cor 6:20

also Christ did not g Heb 5:5

ashamed, but let him g 1 Pet 4:16

GLORIOUS

daughter is all g Ps 45:13

And blessed be His g Ps 72:19

G things are spoken Ps 87:3

is honorable and g Ps 111:3

g splendor of Your Ps 145:5

habitation, holy and g Is 63:15

it to Himself a g Eph 5:27

be conformed to His g Phil 3:21

g appearing of our Titus 2:13

GLORY

“Please, show me Your g Ex 33:18

g has departed from 1 Sam 4:21

G in His holy name 1 Chr 16:10

g of the LORD filled the house 2 Chr 5:14

g of the LORD on the temple 2 Chr 7:3

a shield for me, my g Ps 3:3

who have set Your g Ps 8:1

Who is this King of g Ps 24:8

the place where Your g Ps 26:8

Your power and Your g Ps 63:2

shall speak of the g Ps 145:11

wise shall inherit g Prov 3:35

The g of young men is Prov 20:29

It is the g of God to Prov 25:2

the g there will be a covering Is 4:5

“G to the righteous Is 24:16

g I will not give Is 42:8

g will be seen upon Is 60:2

then be likened in g Ezek 31:18

I will change their g Hos 4:7

g of this latter temple Hag 2:9

and I will be the g Zech 2:5

He shall bear the g Zech 6:13

that they may have g Matt 6:2

the power and the g Matt 6:13

g was not arrayed Matt 6:29

Man will come in the g Matt 16:27

with power and great g Matt 24:30

“G to God in the Luke 2:14

and we beheld His g John 1:14

and manifested His g John 2:11

I do not seek My own g John 8:50

“Give God the g John 9:24

g which I had with You John 17:5

g which You gave Me I John 17:22

he did not give g Acts 12:23

doing good seek for g Rom 2:7

fall short of the g Rom 3:23

in faith, giving g Rom 4:20

the adoption, the g Rom 9:4

the riches of His g Rom 9:23

God, alone wise, be g Rom 16:27

who glories, let him g 1 Cor 1:31

but woman is the g 1 Cor 11:7

of the g that excels 2 Cor 3:10

of the gospel of the g 2 Cor 4:4

eternal weight of g 2 Cor 4:17

who glories, let him g 2 Cor 10:17

to His riches in g Phil 4:19

appear with Him in g Col 3:4

For you are our g 1 Thess 2:20

many sons to g Heb 2:10

grass, and all the g 1 Pet 1:24

to whom belong the g 1 Pet 4:11

for the Spirit of g 1 Pet 4:14

the presence of His g Jude 24

O Lord, to receive g Rev 4:11

g of God illuminated Rev 21:23

GLORYING

Your g is not good 1 Cor 5:6

GLUTTON

g will come to poverty Prov 23:21

you say, ‘Look, a g Luke 7:34

GLUTTONS

g shames his Prov 28:7

evil beasts, lazy g Titus 1:12

GNASHING

will be weeping and g Matt 8:12

GO

He said, “Let Me g Gen 32:26

‘Let My people g Ex 5:1

Presence does not g Ex 33:15

for wherever you g Ruth 1:16

“Look, I g forward Job 23:8

For I used to g Ps 42:4

g astray as soon as Ps 58:3

I will g in the Ps 71:16

Those who g down to Ps 107:23

Where can I g from Ps 139:7

G to the ant Prov 6:6

All g to one place Eccl 3:20

of mourning than to g Eccl 7:2

of Zion shall g Is 2:3

You wherever You g Matt 8:19

do not g out Matt 24:26

He said to them, “G Mark 16:15

And I say to one, ‘G Luke 7:8

also want to g away John 6:67

to whom shall we g John 6:68

g you cannot come John 8:21

I g to prepare a place John 14:2

will do, because I g John 14:12

seek Me, let these g John 18:8

and he shall g out no more Rev 3:12

GOADS

of the wise are like g Eccl 12:11

to kick against the g Acts 9:5

GOAL

I press toward the g Phil 3:14

GOATS

drink the blood of g Ps 50:13

his sheep from the g Matt 25:32

with the blood of g Heb 9:12

g could take away Heb 10:4

GOD

G created the heavens Gen 1:1

Abram of G Most High Gen 14:19

and I will be their G Gen 17:8

of the Mighty G Gen 49:24

the G of Abraham Ex 3:6

He is my G Ex 15:2

Stand before G for the Ex 18:19

“I am the LORD your G Ex 20:2

“This is your g Ex 32:4

G is not a man Num 23:19

G is a consuming fire Deut 4:24

great and awesome G Deut 7:21

my people, and your G Ruth 1:16

know that there is a G 1 Sam 17:46

a rock, except our G 2 Sam 22:32

If the LORD is G 1 Kin 18:21

G is greater than all 2 Chr 2:5

G is greater than Job 33:12

“Behold, G is mighty Job 36:5

“Behold, G is great Job 36:26

You have been My G Ps 22:10

“Where is your G Ps 42:3

G is our refuge Ps 46:1

G is in the midst of Ps 46:5

G is the King of all Ps 47:7

The Mighty One, G Ps 50:1

I am G Ps 50:7

me a clean heart, O G Ps 51:10

Our G is the G Ps 68:20

Who is so great a G Ps 77:13

Restore us, O G Ps 80:7

You alone are G Ps 86:10

Exalt the LORD our G Ps 99:9

Yes, our G is merciful Ps 116:5

give thanks to the G Ps 136:26

For G is in heaven Eccl 5:2

Counselor, Mighty G Is 9:6

G is my salvation Is 12:2

Behold, this is our G Is 25:9

“Behold your G Is 40:9

Is there a G besides Is 44:8

to Zion, “Your G Is 52:7

stricken, smitten by G Is 53:4

and I will be their G Jer 31:33

and I saw visions of G Ezek 1:1

Who is a G like You Mic 7:18

“G with us Matt 1:23

in G my Savior Luke 1:47

the Word was with G John 1:1

enter the kingdom of G John 3:5

For G so loved the John 3:16

has certified that G John 3:33

G is Spirit John 4:24

“My Lord and my G John 20:28

Christ is the Son of G Acts 8:37

To the Unknown G Acts 17:23

Indeed, let G be true Rom 3:4

If G is for us Rom 8:31

G is faithful 1 Cor 1:9

us there is one G 1 Cor 8:6

G shall supply all Phil 4:19

and I will be their G Heb 8:10

G is a consuming fire Heb 12:29

G is greater than our 1 John 3:20

for G is love 1 John 4:8

No one has seen G 1 John 4:12

in the temple of My G Rev 3:12

gave glory to the G Rev 11:13

G Himself will be Rev 21:3

and I will be his G Rev 21:7

GODDESS

after Ashtoreth the g 1 Kin 11:5

of the great g Diana Acts 19:35

GODHEAD

eternal power and G Rom 1:20

the fullness of the G Col 2:9

GODLINESS

is the mystery of g 1 Tim 3:16

g is profitable 1 Tim 4:8

Now g with contentment 1 Tim 6:6

having a form of g 2 Tim 3:5

pertain to life and g 2 Pet 1:3

to perseverance g 2 Pet 1:6

GODLY

Himself him who is g Ps 4:3

everyone who is g Ps 32:6

who desire to live g 2 Tim 3:12

righteously, and g Titus 2:12

reverence and g fear Heb 12:28

to deliver the g 2 Pet 2:9

GODS

your God is God of g Deut 10:17

the household g 2 Kin 23:24

He judges among the g Ps 82:1

I said, “You are g Ps 82:6

yourselves with g Is 57:5

If He called them g John 10:35

g have come down to Acts 14:11

GOG

Prince of Rosh, Meshech, and Tubal, Ezek 38:2, 3

———Leader of the final battle, Rev 20:8–15

GOLD

And the g of that land Gen 2:12

a mercy seat of pure g Ex 25:17

multiply silver and g Deut 17:17

“If I have made g Job 31:24

yea, than much fine g Ps 19:10

is like apples of g Prov 25:11

is Mine, and the g Hag 2:8

g I do not have Acts 3:6

with braided hair or g 1 Tim 2:9

a man with g rings James 2:2

Your g and silver are James 5:3

more precious than g 1 Pet 1:7

like silver or g 1 Pet 1:18

of the city was pure g Rev 21:21

GOLGOTHA

Where Jesus died, Matt 27:33–35

GOLIATH

Giant of Gath, 1 Sam 17:4

Killed by David, 1 Sam 17:50

———Brother of above; killed by Elhanan, 2 Sam 21:19

GOMER

Son of Japheth, Gen 10:2, 3; 1 Chr 1:5, 6

Northern nation, Ezek 38:6

———Wife of Hosea, Hos 1:2, 3

GOMORRAH

With Sodom, defeated by Chedorlaomer; Lot captured, Gen 14:8–12

Destroyed by God, Gen 19:23–29

Later references to, Is 1:10; Amos 4:11; Matt 10:15

GONE

I am g like a shadow Ps 109:23

I have g astray like a Ps 119:176

the word has g out of Is 45:23

like sheep have g Is 53:6

GOOD

God saw that it was g Gen 1:10

but God meant it for g Gen 50:20

LORD has promised g Num 10:29

you have spoken is g 2 Kin 20:19

seeking the g of his Esth 10:3

indeed accept g Job 2:10

“Who will show us any g Ps 4:6

is none who does g Ps 14:1

G and upright is the Ps 25:8

that he may see g Ps 34:12

Truly God is g to Ps 73:1

g man deals graciously Ps 112:5

Your Spirit is g Ps 143:10

g man obtains favor Prov 12:2

g word makes it glad Prov 12:25

on the evil and the g Prov 15:3

A merry heart does g Prov 17:22

who knows what is g Eccl 6:12

learn to do g Is 1:17

Zion, you who bring g Is 40:9

tidings of g things Is 52:7

talked to me, with g Zech 1:13

they may see your g Matt 5:16

said, “Be of g cheer Matt 9:22

A g man out of the Matt 12:35

“G Teacher, what g Matt 19:16

No one is g but One Matt 19:17

For she has done a g Matt 26:10

behold, I bring you g Luke 2:10

love your enemies, do g Luke 6:35

“Can anything g John 1:46

Some said, “He is g John 7:12

g works I have shown John 10:32

who went about doing g Acts 10:38

For he was a g man Acts 11:24

in that He did g Acts 14:17

g man someone would Rom 5:7

in my flesh) nothing g Rom 7:18

overcome evil with g Rom 12:21

Jesus for g works Eph 2:10

fruitful in every g Col 1:10

know that the law is g 1 Tim 1:8

For this is g and 1 Tim 2:3

bishop, he desires a g 1 Tim 3:1

for this is g and 1 Tim 5:4

be rich in g works 1 Tim 6:18

prepared for every g 2 Tim 2:21

and have tasted the g Heb 6:5

Every g gift and every James 1:17

g works which they 1 Pet 2:12

to suffer for doing g 1 Pet 3:17

GOODNESS

“I will make all My g Ex 33:19

and abounding in g Ex 34:6

“You are my Lord, my g Ps 16:2

Surely g and mercy Ps 23:6

that I would see the g Ps 27:13

how great is Your g Ps 31:19

The g of God endures Ps 52:1

how great is its g Zech 9:17

the riches of His g Rom 2:4

consider the g and Rom 11:22

kindness, g Gal 5:22

GOODS

When g increase Eccl 5:11

and plunder his g Matt 12:29

ruler over all his g Matt 24:47

“Soul, you have many g Luke 12:19

man was wasting his g Luke 16:1

I give half of my g Luke 19:8

has this world’s g 1 John 3:17

GOSHEN

District of Egypt where Israel lived; the best of the land, Gen 45:10; 46:28, 29; 47:1–11

GOSPEL

The beginning of the g Mark 1:1

and believe in the g Mark 1:15

g must first be Mark 13:10

to testify to the g Acts 20:24

separated to the g Rom 1:1

not ashamed of the g Rom 1:16

should live from the g 1 Cor 9:14

if our g is veiled 2 Cor 4:3

to a different g Gal 1:6

of truth, the g Eph 1:13

the mystery of the g Eph 6:19

g which you heard Col 1:23

the everlasting g Rev 14:6

GOSSIPS

only idle but also g 1 Tim 5:13

GOVERNMENT

and the g will be upon Is 9:6

GRACE

But Noah found g Gen 6:8

G is poured upon Your Ps 45:2

The LORD will give g Ps 84:11

the Spirit of g Zech 12:10

and the g of God was Luke 2:40

g and truth came John 1:17

And great g was upon Acts 4:33

G to you and peace Rom 1:7

receive abundance of g Rom 5:17

g is no longer g Rom 11:6

The g of our Lord Rom 16:20

For you know the g 2 Cor 8:9

g is sufficient 2 Cor 12:9

The g of the Lord 2 Cor 13:14

you have fallen from g Gal 5:4

to the riches of His g Eph 1:7

g you have been Eph 2:8

dispensation of the g Eph 3:2

g was given according Eph 4:7

G be with all those Eph 6:24

shaken, let us have g Heb 12:28

But He gives more g James 4:6

this is the true g 1 Pet 5:12

but grow in the g 2 Pet 3:18

GRACIOUS

he said, “God be g Gen 43:29

I will be g to whom I Ex 33:19

then He is g to him Job 33:24

wise man’s mouth are g Eccl 10:12

of hosts will be g Amos 5:15

know that You are a g Jon 4:2

that He may be g Mal 1:9

at the g words which Luke 4:22

that the Lord is g 1 Pet 2:3

GRAFTED

in unbelief, will be g Rom 11:23

GRAIN

Israel went to buy g Gen 42:5

it treads out the g Deut 25:4

You provide their g Ps 65:9

be an abundance of g Ps 72:16

him who withholds g Prov 11:26

be revived like g Hos 14:7

G shall make the young Zech 9:17

to pluck heads of g Matt 12:1

unless a g of wheat John 12:24

it treads out the g 1 Cor 9:9

GRANT

and g us Your Ps 85:7

G that these two Matt 20:21

who overcomes I will g Rev 3:21

GRAPES

in the blood of g Gen 49:11

their g are g of gall Deut 32:32

g give a good smell Song 2:13

vines have tender g Song 2:15

brought forth wild g Is 5:2

Yet gleaning g will be Is 17:6

“No g shall be Jer 8:13

have eaten sour g Ezek 18:2

Do men gather g Matt 7:16

g are fully ripe Rev 14:18

GRASPING

all is vanity and g Eccl 1:14

GRASS

they were as the g 2 Kin 19:26

offspring like the g Job 5:25

g which grows up Ps 90:5

his days are like g Ps 103:15

The g withers Is 40:7

so clothes the g Matt 6:30

to sit down on the g Matt 14:19

“All flesh is as g 1 Pet 1:24

GRASSHOPPERS

inhabitants are like g Is 40:22

generals like great g Nah 3:17

GRAVE

g does not come Job 7:9

for the g as my house Job 17:13

my soul up from the g Ps 30:3

the power of the g Ps 49:15

or wisdom in the g Eccl 9:10

And they made His g Is 53:9

the power of the g Hos 13:14

GRAVES

there were no g Ex 14:11

and the g were opened Matt 27:52

g which are not Luke 11:44

g will hear His voice John 5:28

GRAY

would bring down my g Gen 42:38

the man of g hairs Deut 32:25

of old men is their g Prov 20:29

GREAT

and make your name g Gen 12:2

He has done us this g 1 Sam 6:9

For the LORD is g 1 Chr 16:25

I build will be g 2 Chr 2:5

“The work is g Neh 4:19

Who does g things Job 5:9

G men are not always Job 32:9

in the g assembly Ps 22:25

g are Your works Ps 92:5

my God, You are very g Ps 104:1

“The LORD has done g Ps 126:2

g is the sum of them Ps 139:17

in the place of the g Prov 25:6

g is the Holy One Is 12:6

And do you seek g Jer 45:5

g is Your faithfulness Lam 3:23

The g day of the LORD Zeph 1:14

he shall be called g Matt 5:19

one pearl of g price Matt 13:46

desires to become g Matt 20:26

g drops of blood Luke 22:44

that he was someone g Acts 8:9

“G is Diana of the Acts 19:28

that I have g sorrow Rom 9:2

without controversy g 1 Tim 3:16

with contentment is g 1 Tim 6:6

But in a g house 2 Tim 2:20

appearing of our g Titus 2:13

See how g a forest James 3:5

g men, the rich men Rev 6:15

Babylon the G Rev 17:5

Then I saw a g white Rev 20:11

the dead, small and g Rev 20:12

GREATER

the throne will I be g Gen 41:40

g than all the gods Ex 18:11

whose appearance was g Dan 7:20

latter temple shall be g Hag 2:9

kingdom of heaven is g Matt 11:11

place there is One g Matt 12:6

g than Jonah is here Matt 12:41

g than Solomon is here Matt 12:42

g things than these John 1:50

g than our father John 4:12

a servant is not g John 13:16

g than he who sent him John 13:16

g works than these John 14:12

G love has no one John 15:13

‘A servant is not g John 15:20

parts have g modesty 1 Cor 12:23

he who prophesies is g 1 Cor 14:5

swear by no one g Heb 6:13

condemns us, God is g 1 John 3:20

witness of God is g 1 John 5:9

GREATEST

little child is the g Matt 18:4

be considered the g Luke 22:24

but the g of these is 1 Cor 13:13

GREATNESS

And in the g of Your Ex 15:7

According to the g Ps 79:11

g is unsearchable Ps 145:3

I will declare Your g Ps 145:6

I have attained g Eccl 1:16

traveling in the g Is 63:1

is the exceeding g Eph 1:19

GREECE

Paul preaches in, Acts 17:16–31

Daniel’s vision of, Dan 8:21

GREED

part is full of g Luke 11:39

GREEDINESS

all uncleanness with g Eph 4:19

the faith in their g 1 Tim 6:10

GREEDY

of everyone who is g Prov 1:19

not violent, not g 1 Tim 3:3

not violent, not g Titus 1:7

GREEK

written in Hebrew, G John 19:20

and also for the G Rom 1:16

with me, being a G Gal 2:3

is neither Jew nor G Gal 3:28

GREEKS

Natives of Greece, Joel 3:6; Acts 16:1

Spiritual state of, Rom 10:12

Some believe, Acts 14:1

GREEN

lie down in g pastures Ps 23:2

GREET

g your brethren only Matt 5:47

G one another with a 1 Cor 16:20

into your house nor g 2 John 10

G the friends by name 3 John 14

GREETED

and g Elizabeth Luke 1:40

GREW

And the Child g Luke 2:40

But the word of God g Acts 12:24

the word of the Lord g Acts 19:20

GRIEF

burden and his own g 2 Chr 6:29

g were fully weighed Job 6:2

Though I speak, my g Job 16:6

observe trouble and g Ps 10:14

of mirth may be g Prov 14:13

much wisdom is much g Eccl 1:18

and acquainted with g Is 53:3

joy and not with g Heb 13:17

GRIEVE

g the children of men Lam 3:33

g the Holy Spirit Eph 4:30

GRIEVED

earth, and He was g Gen 6:6

Has not my soul g Job 30:25

forty years I was g Ps 95:10

a woman forsaken and g Is 54:6

g His Holy Spirit Is 63:10

with anger, being g Mark 3:5

Peter was g because John 21:17

GRINDING

the sound of g is low Eccl 12:4

g the faces of the Is 3:15

Two women will be g Matt 24:41

GROAN

The dying g in the Job 24:12

even we ourselves g Rom 8:23

who are in this tent g 2 Cor 5:4

GROANING

So God heard their g Ex 2:24

I am weary with my g Ps 6:6

Then Jesus, again g John 11:38

GROANINGS

g which cannot Rom 8:26

GROPE

And you shall g Deut 28:29

They g in the dark Job 12:25

We g for the wall like Is 59:10

hope that they might g Acts 17:27

GROUND

“Cursed is the g Gen 3:17

you stand is holy g Ex 3:5

up your fallow g Jer 4:3

give its fruit, the g Zech 8:12

others fell on good g Matt 13:8

bought a piece of g Luke 14:18

God, the pillar and g 1 Tim 3:15

GROUNDED

being rooted and g Eph 3:17

GROW

they will all g Ps 102:26

the horn of David g Ps 132:17

the earth will g Is 51:6

you shall go out and g Mal 4:2

truth in love, may g Eph 4:15

and they will all g Heb 1:11

but g in the grace and 2 Pet 3:18

GRUDGINGLY

in his heart, not g 2 Cor 9:7

GRUMBLERS

These are g Jude 16

GUARANTEE

in our hearts as a g 2 Cor 1:22

us the Spirit as a g 2 Cor 5:5

who is the g of our Eph 1:14

GUARD

g the way to the tree Gen 3:24

will be your rear g Is 52:12

g the doors of your Mic 7:5

we were kept under g Gal 3:23

G what was committed 1 Tim 6:20

GUARDIANS

but is under g and Gal 4:2

GUARDS

Unless the LORD g Ps 127:1

And the g shook for Matt 28:4

GUIDANCE

and excellent in g Is 28:29

GUIDE

He will be our g Ps 48:14

Father, You are the g Jer 3:4

g our feet into the Luke 1:79

has come, He will g John 16:13

Judas, who became a g Acts 1:16

you yourself are a g Rom 2:19

GUIDES

to you, blind g Matt 23:16

unless someone g Acts 8:31

GUILT

they accept their g Lev 26:41

g has grown up to the Ezra 9:6

of your fathers’ g Matt 23:32

GUILTLESS

g who takes His name Ex 20:7

have condemned the g Matt 12:7

GUILTY

“We are truly g Gen 42:21

we have been very g Ezra 9:7

the world may become g Rom 3:19

in one point, he is g James 2:10

GULF

you there is a great g Luke 16:26

HABAKKUK

Prophet in Judah just prior to Babylonian invasion, Hab 1:1

Prayer of, in praise of God, Hab 3:1–19

HABITATION

to Your holy h Ex 15:13

your rightful h Job 8:6

Is God in His holy h Ps 68:5

their h be desolate Ps 69:25

the Most High, your h Ps 91:9

go to a city for h Ps 107:7

establish a city for h Ps 107:36

but He blesses the h Prov 3:33

in a peaceful h Is 32:18

Jerusalem, a quiet h Is 33:20

from His holy h Zech 2:13

‘Let his h be Acts 1:20

be clothed with our h 2 Cor 5:2

HADASSAH

Esther’s Jewish name, Esth 2:7

HADES

be brought down to H Matt 11:23

H shall not Matt 16:18

being in torments in H Luke 16:23

not leave my soul in H Acts 2:27

I have the keys of H Rev 1:18

H were cast into the Rev 20:14

HAGAR

Sarah’s servant; bears Ishmael to Abraham, Gen 16

Abraham sends her away; God comforts her, Gen 21:9–21

Paul explains symbolic meaning of, Gal 4:22–31

HAGGAI

Postexilic prophet; contemporary of Zechariah, Ezra 5:1, 2; 6:14; Hag 1:1

HAGGITH

One of David’s wives, 2 Sam 3:4

Mother of Adonijah, 1 Kin 1:5

HAIL

cause very heavy h Ex 9:18

seen the treasury of h Job 38:22

He casts out His h Ps 147:17

h will sweep away the Is 28:17

of the plague of the h Rev 16:21

HAILSTONES

clouds passed with h Ps 18:12

HAIR

bring down my gray h Gen 42:38

the h on my body stood Job 4:15

Your h is like a flock Song 4:1

you cannot make one h Matt 5:36

But not a h of your Luke 21:18

if a woman has long h 1 Cor 11:15

not with braided h 1 Tim 2:9

h like women’s h Rev 9:8

HAIRS

are more than the h Ps 40:12

h I will carry you Is 46:4

yes, gray h are here Hos 7:9

But the very h Matt 10:30

HAIRY

h garment all over Gen 25:25

him, “A h man 2 Kin 1:8

HAKKOZ

Descendant of Aaron, 1 Chr 24:1, 10

Called Koz, Ezra 2:61, 62

Descendants of, kept from priesthood, Neh 7:63, 64

HALLOW

hosts, Him you shall h Is 8:13

h the Holy One of Is 29:23

h the Sabbath day Jer 17:24

HALLOWED

the Sabbath day and h Ex 20:11

but I will be h Lev 22:32

who is holy shall be h Is 5:16

heaven, h be Your name Matt 6:9

HAM

Noah’s youngest son, Gen 5:32

Enters ark, Gen 7:7

His immoral behavior merits Noah’s curse, Gen 9:22–25

Father of descendants of repopulated earth, Gen 10:6–20

HAMAN

Plots to destroy Jews, Esth 3:3–15

Invited to Esther’s banquet, Esth 5:1–14

Forced to honor Mordecai, Esth 6:5–14

Hanged on his own gallows, Esth 7:1–10

HAMATH

Israel’s northern boundary, Num 34:8; 1 Kin 8:65; Ezek 47:16–20

Conquered, 2 Kin 18:34; Jer 49:23

Israelites exiled there, Is 11:11

HAMMER

h that breaks the rock Jer 23:29

How the h of the whole Jer 50:23

HAMOR

Sells land to Jacob, Gen 33:18–20; Acts 7:16

Killed by Jacob’s sons, Gen 34:1–31

HANANI

Father of Jehu the prophet, 1 Kin 16:1, 7

Rebukes Asa; confined to prison, 2 Chr 16:7–10

———Nehemiah’s brother; brings news concerning the Jews, Neh 1:2

Becomes a governor of Jerusalem, Neh 7:2

HANANIAH

False prophet who contradicts Jeremiah, Jer 28:1–17

———Hebrew name of Shadrach, Dan 1:6, 7, 11

HAND

h shall be against Gen 16:12

tooth for tooth, h Ex 21:24

lay your h on him Num 27:18

the h of God was 1 Sam 5:11

and strengthened his h 1 Sam 23:16

Uzzah put out his h 2 Sam 6:6

let us fall into the h 2 Sam 24:14

Then, by the good h Ezra 8:18

He would loose His h Job 6:9

he stretches out his h Job 15:25

that your own right h Job 40:14

h has held me up Ps 18:35

My times are in Your h Ps 31:15

and night Your h Ps 32:4

Your right h is full Ps 48:10

Let Your h be upon the Ps 80:17

h shall be established Ps 89:21

“Sit at My right h Ps 110:1

And laid Your h upon me Ps 139:5

days is in her right h Prov 3:16

heart is in the h Prov 21:1

Whatever your h Eccl 9:10

is at his right h Eccl 10:2

do not withhold your h Eccl 11:6

His left h is under my Song 8:3

My h has laid the Is 48:13

Behold, the LORD’s h Is 59:1

are the work of Your h Is 64:8

Am I a God near at h Jer 23:23

of heaven is at h Matt 3:2

if your right h Matt 5:30

do not let your left h Matt 6:3

lay Your h on her Matt 9:18

h causes you to sin Mark 9:43

sitting at the right h Mark 14:62

delivered from the h Luke 1:74

at the right h of God Acts 7:55

is even at the right h Rom 8:34

with my own h 1 Cor 16:21

to you with my own h Gal 6:11

The Lord is at h Phil 4:5

“Sit at My right h Heb 1:13

down at the right h Heb 10:12

stars in His right h Rev 2:1

HANDIWORK

firmament shows His h Ps 19:1

HANDLE

h the law did not know Jer 2:8

H Me and see Luke 24:39

do not taste, do not h Col 2:21

HANDLED

and our hands have h 1 John 1:1

HANDS

the h are the h Gen 27:22

Aaron and Hur supported his h Ex 17:12

here we are, in your h Josh 9:25

took his life in his h 1 Sam 19:5

put my life in my h 1 Sam 28:21

but His h make whole Job 5:18

and cleanse my h Job 9:30

h have made me and Job 10:8

They pierced My h Ps 22:16

h formed the dry land Ps 95:5

trains my h for war Ps 144:1

stretches out her h Prov 31:19

say, ‘He has no h Is 45:9

than having two h Matt 18:8

Behold My h and My Luke 24:39

only, but also my h John 13:9

h the print of the John 20:25

know that these h Acts 20:34

his h what is good Eph 4:28

lifting up holy h 1 Tim 2:8

the laying on of the h 1 Tim 4:14

to fall into the h Heb 10:31

HANDWRITING

having wiped out the h Col 2:14

HANGED

for he who is h Deut 21:23

went and h himself Matt 27:5

HANGS

h the earth on nothing Job 26:7

is everyone who h Gal 3:13

HANNAH

Barren wife of Elkanah; prays for a son, 1 Sam 1:1–18

Bears Samuel and dedicates him to the Lord, 1 Sam 1:19–28

Magnifies God, 1 Sam 2:1–10

HANUN

King of Ammon; disgraces David’s ambassadors and is defeated by him, 2 Sam 10:1–14

HAPPEN

show us what will h Is 41:22

understand what will h Dan 10:14

not know what will h James 4:14

HAPPINESS

one year, and bring h Deut 24:5

HAPPY

H is the man who has Ps 127:5

H are the people who Ps 144:15

H is the man who finds Prov 3:13

mercy on the poor, h Prov 14:21

trusts in the LORD, h Prov 16:20

h is he who keeps Prov 29:18

H is he who does not Rom 14:22

HARAN

Abraham’s younger brother, Gen 11:26–31

City of Mesopotamia, Gen 11:31

Abraham leaves, Gen 12:4, 5

Jacob dwells at, Gen 29:4–35

HARASS

and Judah shall not h Is 11:13

h some from the church Acts 12:1

HARD

Is anything too h Gen 18:14

His heart is as h Job 41:24

shown Your people h Ps 60:3

I knew you to be a h Matt 25:24

“This is a h saying John 6:60

are some things h 2 Pet 3:16

HARDEN

But I will h his heart Ex 4:21

Do not h your hearts Ps 95:8

h your hearts as Heb 3:8

HARDENED

But Pharaoh h his Ex 8:32

Who has h himself Job 9:4

their heart was h Mark 6:52

eyes and h their hearts John 12:40

lest any of you be h Heb 3:13

HARDENS

A wicked man h his Prov 21:29

h his heart will fall Prov 28:14

whom He wills He h Rom 9:18

HARDSHIP

h that has befallen us Num 20:14

h as a good soldier 2 Tim 2:3

HARLOT

of a h named Rahab Josh 2:1

h is a deep pit Prov 23:27

h is one body with 1 Cor 6:16

h Rahab did not perish Heb 11:31

of the great h who Rev 17:1

HARLOTRIES

the land with your h Jer 3:2

Let her put away her h Hos 2:2

HARLOTRY

through her casual h Jer 3:9

the lewdness of your h Jer 13:27

let them put their h Ezek 43:9

are the children of h Hos 2:4

Ephraim, you commit h Hos 5:3

for the spirit of h Hos 5:4

HARLOTS

his blood while the h 1 Kin 22:38

h enter the Matt 21:31

Great, The Mother of H Rev 17:5

HARM

do My prophets no h 1 Chr 16:22

and I will not h Jer 25:6

and do not h the oil Rev 6:6

HARMLESS

become blameless and h Phil 2:15

for us, who is holy, h Heb 7:26

HARMONIOUS

the harp, with h sound Ps 92:3

HARP

those who play the h Gen 4:21

with the lute and h Ps 150:3

Lamb, each having a h Rev 5:8

HARPS

We hung our h upon the Ps 137:2

playing their h Rev 14:2

HARSH

“Your words have been h Mal 3:13

but also to the h 1 Pet 2:18

HARVEST

seedtime and h Gen 8:22

to the joy of h Is 9:3

shall eat up your h Jer 5:17

“The h is past Jer 8:20

of her h will come Jer 51:33

h truly is plentiful Matt 9:37

pray the Lord of the h Matt 9:38

sickle, because the h Mark 4:29

already white for h John 4:35

the h of the earth is Rev 14:15

HASTE

you shall eat it in h Ex 12:11

For I said in my h Ps 31:22

And they came with h Luke 2:16

“Zacchaeus, make h Luke 19:5

HASTEN

be multiplied who h Ps 16:4

Do not h in your Eccl 7:9

I, the LORD, will h Is 60:22

HASTENING

h the coming of the 2 Pet 3:12

HASTENS

and he sins who h Prov 19:2

with an evil eye h Prov 28:22

is near and h quickly Zeph 1:14

HASTILY

utter anything h Eccl 5:2

lay hands on anyone h 1 Tim 5:22

HASTY

Do you see a man h Prov 29:20

HATE

‘You shall not h Lev 19:17

h all workers of Ps 5:5

h the righteous shall Ps 34:21

love the LORD, h evil Ps 97:10

h every false way Ps 119:104

h the double-minded Ps 119:113

I h and abhor lying Ps 119:163

love, and a time to h Eccl 3:8

h robbery for burnt Is 61:8

You who h good and Mic 3:2

either he will h Matt 6:24

HATED

Therefore I h life Eccl 2:17

h all my labor in Eccl 2:18

but Esau I have h Mal 1:3

And you will be h Matt 10:22

have seen and also h John 15:24

but Esau I have h Rom 9:13

For no one ever h Eph 5:29

and h lawlessness Heb 1:9

HATEFUL

h woman when she is Prov 30:23

in malice and envy, h Titus 3:3

HATERS

The h of the LORD Ps 81:15

backbiters, h of God Rom 1:30

HATES

six things the LORD h Prov 6:16

lose it, and he who h John 12:25

“If the world h John 15:18

h his brother is 1 John 2:11

HAUGHTY

Your eyes are on the h 2 Sam 22:28

bring down h looks Ps 18:27

my heart is not h Ps 131:1

h spirit before a fall Prov 16:18

A proud and h man Prov 21:24

Do not be h Rom 11:20

age not to be h 1 Tim 6:17

HAUNTS

are full of the h Ps 74:20

HAVEN

shall dwell by the h Gen 49:13

to their desired h Ps 107:30

HAVOC

for Saul, he made h Acts 8:3

HAZAEL

Anointed king of Syria by Elijah, 1 Kin 19:15–17

Elisha predicts his taking the throne, 2 Kin 8:7–15

Oppresses Israel, 2 Kin 8:28, 29; 10:32, 33; 12:17, 18; 13:3–7, 22

HAZEROTH

Scene of sedition of Miriam and Aaron, Num 11:35–12:16

HAZOR

Royal Canaanite city destroyed by Joshua, Josh 11:1–13

Rebuilt and assigned to Naphtali, Josh 19:32, 36

Army of, defeated by Deborah and Barak, Judg 4:1–24

HEAD

He shall bruise your h Gen 3:15

my skin, and laid my h Job 16:15

return upon his own h Ps 7:16

h is covered with dew Song 5:2

The whole h is sick Is 1:5

it to bow down his h Is 58:5

could lift up his h Zech 1:21

you swear by your h Matt 5:36

having his h covered 1 Cor 11:4

and gave Him to be h Eph 1:22

For the husband is h Eph 5:23

His h and his hair Rev 1:14

HEADS

men to ride over our h Ps 66:12

Him, wagging their h Matt 27:39

dragon having seven h Rev 12:3

HEAL

I wound and I h Deut 32:39

O LORD, h me Ps 6:2

sent Me to h the Is 61:1

h your backslidings Jer 3:22

who can h you Lam 2:13

torn, but He will h Hos 6:1

H the sick Matt 10:8

so that I should h Matt 13:15

sent Me to h the Luke 4:18

Physician, h yourself Luke 4:23

HEALED

His word and h them Ps 107:20

And return and be h Is 6:10

His stripes we are h Is 53:5

h the hurt of My Jer 6:14

When I would have h Hos 7:1

and He h them Matt 4:24

he had faith to be h Acts 14:9

that you may be h James 5:16

his deadly wound was h Rev 13:3

HEALING

h shall spring forth Is 58:8

so that there is no h Jer 14:19

Your injury has no h Nah 3:19

shall arise with h Mal 4:2

and h all kinds of Matt 4:23

tree were for the h Rev 22:2

HEALINGS

to another gifts of h 1 Cor 12:9

Do all have gifts of h 1 Cor 12:30

HEALS

h all your diseases Ps 103:3

h the stroke of their Is 30:26

Jesus the Christ h Acts 9:34

HEALTH

to the soul and h Prov 16:24

and for a time of h Jer 8:15

no recovery for the h Jer 8:22

all things and be in h 3 John 2

HEAP

I could h up words Job 16:4

sea together as a h Ps 33:7

ears, they will h 2 Tim 4:3

HEAPS

Though he h up silver Job 27:16

HEAR

“H, O Israel Deut 6:4

Him you shall h Deut 18:15

H me when I call Ps 4:1

O You who h prayer Ps 65:2

h what God the LORD Ps 85:8

ear, shall He not h Ps 94:9

h the words of the Prov 22:17

h rather than to give Eccl 5:1

H, O heavens Is 1:2

H, you who are afar Is 33:13

Let the earth h Is 34:1

I spoke, you did not h Is 65:12

‘Hearing you will h Matt 13:14

if he will not h Matt 18:16

“Take heed what you h Mark 4:24

ears, do you not h Mark 8:18

h the sound of it John 3:8

that God does not h John 9:31

And how shall they h Rom 10:14

man be swift to h James 1:19

h what the Spirit says Rev 2:7

HEARD

h the sound of the Gen 3:8

h their cry because of Ex 3:7

you only h a voice Deut 4:12

certainly God has h Ps 66:19

quietly, should be h Eccl 9:17

Have you not h Is 40:21

world men have not h Is 64:4

Who has h such a thing Is 66:8

h Ephraim bemoaning Jer 31:18

that they will be h Matt 6:7

h the word believed Acts 4:4

I say, have they not h Rom 10:18

not seen, nor ear h 1 Cor 2:9

h inexpressible 2 Cor 12:4

things that you have h 2 Tim 2:2

the things we have h Heb 2:1

the word which they h Heb 4:2

from death, and was h Heb 5:7

which we have h 1 John 1:1

Lord’s Day, and I h Rev 1:10

HEARER

if anyone is a h James 1:23

is not a forgetful h James 1:25

HEARERS

for not the h of the Rom 2:13

impart grace to the h Eph 4:29

of the word, and not h James 1:22

HEARING

and read in the h Ex 24:7

Book of Moses in the h Neh 13:1

Do not speak in the h Prov 23:9

‘Keep on h Is 6:9

h they do not Matt 13:13

h they may hear Mark 4:12

If the whole were h 1 Cor 12:17

or by the h of faith Gal 3:2

have become dull of h Heb 5:11

HEARS

for Your servant h 1 Sam 3:9

out, and the LORD h Ps 34:17

He who h you h Me Luke 10:16

of God h God’s words John 8:47

And if anyone h John 12:47

who is of the truth h John 18:37

He who knows God h 1 John 4:6

And let him who h Rev 22:17

HEART

h was only evil Gen 6:5

for you know the h Ex 23:9

not let your h faint Deut 20:3

great searchings of h Judg 5:16

h rejoices in the LORD 1 Sam 2:1

God gave him another h 1 Sam 10:9

LORD looks at the h 1 Sam 16:7

his wives turned his h 1 Kin 11:4

prepared his h to seek Ezra 7:10

He pierces my h Job 16:13

How my h yearns within Job 19:27

For God made my h Job 23:16

My h is in turmoil and Job 30:27

My h also instructs me Ps 16:7

your h live forever Ps 22:26

h is overflowing Ps 45:1

My h is steadfast Ps 57:7

Thus my h was grieved Ps 73:21

my h and my flesh cry Ps 84:2

h shall depart from me Ps 101:4

look and a proud h Ps 101:5

with my whole h Ps 111:1

h is not haughty Ps 131:1

h makes a cheerful Prov 15:13

The king’s h is in the Prov 21:1

as he thinks in his h Prov 23:7

with a wicked h Prov 26:23

h reveals the man Prov 27:19

trusts in his own h Prov 28:26

The h of the wise is Eccl 7:4

and a wise man’s h Eccl 8:5

h yearned for him Song 5:4

and the whole h Is 1:5

h shall resound Is 16:11

the yearning of Your h Is 63:15

the mind and the h Jer 11:20

h is deceitful above Jer 17:9

I will give them a h Jer 24:7

therefore My h yearns Jer 31:20

and take the stony h Ezek 11:19

get yourselves a new h Ezek 18:31

uncircumcised in h Ezek 44:7

are the pure in h Matt 5:8

is, there your h Matt 6:21

of the h proceed evil Matt 15:19

pondered them in her h Luke 2:19

h will flow rivers John 7:38

“Let not your h John 14:1

believed were of one h Acts 4:32

Satan filled your h Acts 5:3

h is not right in the Acts 8:21

h that God has raised Rom 10:9

in sincerity of h Eph 6:5

refresh my h in the Philem 20

and shuts up his h 1 John 3:17

if our h condemns us 1 John 3:20

HEARTILY

you do, do it h Col 3:23

HEARTS

God tests the h Ps 7:9

who seek God, your h Ps 69:32

let the h of those Ps 105:3

And he will turn the h Mal 4:6

h failing them from Luke 21:26

purifying their h Acts 15:9

will guard your h Phil 4:7

of God rule in your h Col 3:15

HEATHEN

repetitions as the h Matt 6:7

him be to you like a h Matt 18:17

HEAVEN

called the firmament H Gen 1:8

precious things of h Deut 33:13

LORD looks down from h Ps 14:2

word is settled in h Ps 119:89

For God is in h Eccl 5:2

“H is My throne Is 66:1

“If h above can be Jer 31:37

and the birds of the h Dan 2:38

come to know that H Dan 4:26

for the kingdom of h Matt 3:2

your Father in h Matt 5:16

on earth as it is in h Matt 6:10

H and earth will Matt 24:35

from Him a sign from h Mark 8:11

have sinned against h Luke 15:18

you shall see h John 1:51

one has ascended to h John 3:13

the true bread from h John 6:32

a voice came from h John 12:28

sheet, let down from h Acts 11:5

the whole family in h Eph 3:15

laid up for you in h Col 1:5

and the h gave rain James 5:18

there was silence in h Rev 8:1

sign appeared in h Rev 12:1

Now I saw a new h Rev 21:1

HEAVENLY

your h Father will Matt 6:14

h host praising God Luke 2:13

if I tell you h things John 3:12

are those who are h 1 Cor 15:48

blessing in the h Eph 1:3

and have tasted the h Heb 6:4

h things themselves Heb 9:23

a better, that is, a h Heb 11:16

the living God, the h Heb 12:22

HEAVENS

I will make your h Lev 26:19

and the highest h Deut 10:14

h cannot contain 1 Kin 8:27

the LORD made the h 1 Chr 16:26

Till the h are no more Job 14:12

in the h shall laugh Ps 2:4

h declare the glory Ps 19:1

Let the h declare His Ps 50:6

h can be compared Ps 89:6

The h are Yours Ps 89:11

For as the h are high Ps 103:11

When He prepared the h Prov 8:27

h are higher than the Is 55:9

behold, I create new h Is 65:17

and behold, the h Matt 3:16

h will be shaken Matt 24:29

h are the work of Your Heb 1:10

h will pass away 2 Pet 3:10

HEAVINESS

and I am full of h Ps 69:20

My soul melts from h Ps 119:28

HEAVY

the bondage was h Neh 5:18

HEBREW

Term applied to:

Abram, Gen 14:13

Israelites, 1 Sam 4:6, 9

Jews, Acts 6:1

Paul, Phil 3:5

HEBRON

Abram, Isaac, and Jacob dwell there, Gen 13:18; 23:2–20; 35:27

Visited by spies, Num 13:21, 22

Defeated by Joshua, Josh 10:1–37

Caleb’s inheritance, Josh 14:12–15

David’s original capital; sons born there, 2 Sam 2:1–3, 11; 3:2–5

Site of Absalom’s rebellion, 2 Sam 15:7–10

HEDGE

behold, I will h Hos 2:6

sharper than a thorn h Mic 7:4

a vineyard and set a h Mark 12:1

HEDGED

and whom God has h Job 3:23

You have h me behind Ps 139:5

He has h me in so that Lam 3:7

HEED

By taking h according Ps 119:9

if you h Me Jer 17:24

and let us not give h Jer 18:18

nor give h to fables 1 Tim 1:4

the more earnest h Heb 2:1

HEEDS

h counsel is wise Prov 12:15

HEEL

you shall bruise His h Gen 3:15

took hold of Esau’s h Gen 25:26

has lifted up his h Ps 41:9

Me has lifted up his h John 13:18

HEIGHT

“Is not God in the h Job 22:12

looked down from the h Ps 102:19

nor h nor depth Rom 8:39

length and depth and h Eph 3:18

HEIR

Has he no h Jer 49:1

Now I say that the h Gal 4:1

if a son, then an h Gal 4:7

He has appointed h Heb 1:2

the world and became h Heb 11:7

HEIRS

if children, then h Rom 8:17

of God and joint h Rom 8:17

should be fellow h Eph 3:6

be rich in faith and h James 2:5

vessel, and as being h 1 Pet 3:7

HELL

shall be turned into h Ps 9:17

go down alive into h Ps 55:15

house is the way to h Prov 7:27

his soul from h Prov 23:14

H and Destruction are Prov 27:20

“H from beneath is Is 14:9

be in danger of h fire Matt 5:22

to be cast into h Matt 18:9

the condemnation of h Matt 23:33

power to cast into h Luke 12:5

it is set on fire by h James 3:6

HELLENISTS

Greek-speaking Jews, Acts 6:1

Hostile to Paul, Acts 9:29

Gospel preached to, Acts 11:20

HELMET

a breastplate, and a h Is 59:17

And take the h of Eph 6:17

and love, and as a h 1 Thess 5:8

HELP

the shield of your h Deut 33:29

Is my h not within me Job 6:13

“There is no h Ps 3:2

May He send you h Ps 20:2

He is our h and our Ps 33:20

yet praise Him, the h Ps 42:11

A very present h Ps 46:1

Give us h from trouble Ps 60:11

God, make haste to h Ps 71:12

“I have given h Ps 89:19

the LORD had been my h Ps 94:17

there was none to h Ps 107:12

He is their h and Ps 115:9

Our h is in the name Ps 124:8

let no one h him Prov 28:17

h my unbelief Mark 9:24

tell her to h me Luke 10:40

and find grace to h Heb 4:16

HELPED

far the LORD has h 1 Sam 7:12

fall, but the LORD h Ps 118:13

of salvation I have h Is 49:8

h His servant Israel Luke 1:54

HELPER

I will make him a h Gen 2:18

Behold, God is my h Ps 54:4

give you another H John 14:16

“But when the H John 15:26

she has been a h Rom 16:2

“The LORD is my h Heb 13:6

HELPFUL

all things are not h 1 Cor 6:12

HELPS

the Spirit also h Rom 8:26

gifts of healings, h 1 Cor 12:28

HEM

and touched the h Matt 9:20

might only touch the h Matt 14:36

HEMAN

Composer of a Psalm, Ps 88

HERE

Then I said, “H am I Is 6:8

HERESIES

dissensions, h Gal 5:20

in destructive h 2 Pet 2:1

HERITAGE

give it to you as a h Ex 6:8

have given me the h Ps 61:5

for that is his h Eccl 3:22

for it is his h Eccl 5:18

This is the h of the Is 54:17

of My people, My h Joel 3:2

The flock of Your h Mic 7:14

HERMES

Paul acclaimed as, Acts 14:12

HERMON

Highest mountain (9,166 ft.) in Syria; also called Sirion, Shenir, Deut 3:8, 9

HEROD

———Herod the Great, procurator of Judea (37–4 B.C.), Luke 1:5

Inquires about Jesus’ birth, Matt 2:3–8

Slays infants of Bethlehem, Matt 2:12–18

———Herod Antipas, the tetrarch, ruler of Galilee and Perea (4 B.C.-A.D. 39), Luke 3:1

Imprisons John the Baptist, Luke 3:18–21

Has John the Baptist beheaded, Matt 14:1–12

Disturbed about Jesus, Luke 9:7–9

Jesus sent to him, Luke 23:7–11

———Herod Agrippa I (A.D. 37–44), Acts 12:1, 19

Kills James, Acts 12:1, 2

Imprisons Peter, Acts 12:3–11, 19

Slain by an angel, Acts 12:20–23

———Herod Agrippa II (A.D. 53–70); called Agrippa and King Agrippa, Acts 25:22–24, 26

Festus tells him about Paul, Acts 25:13–27

Paul makes a defense before, Acts 26:1–32

HERODIANS

Join Pharisees against Jesus, Mark 3:6

Seek to trap Jesus, Matt 22:15–22

Jesus warns against, Mark 8:15

HERODIAS

Granddaughter of Herod the Great; plots John’s death, Matt 14:3–12

Married her uncle, Mark 6:17, 18

HESHBON

Ancient Moabite city; taken by Moses, Num 21:23–34

Assigned to Reubenites, Num 32:1–37

Prophecies concerning, Is 15:1–4; 16:8–14; Jer 48:2, 34, 35

HETH

Son of Canaan, Gen 10:15

Abraham buys field from sons of, Gen 23:3–20

Esau marries daughters of, Gen 27:46

HEWN

in a tomb that was h Luke 23:53

HEZEKIAH

Righteous king of Judah; reforms temple and worship, 2 Chr 29–31

Wars with Assyria; prayer for deliverance is answered, 2 Kin 18:7–19:37

His sickness and recovery; thanksgiving, 2 Kin 20:1–11; Is 38:9–22

Boasts to Babylonian ambassadors, 2 Kin 20:12–19

Death, 2 Kin 20:20, 21

HID

and I h myself Gen 3:10

HIDDEKEL

Hebrew name of the river Tigris, Gen 2:14; Dan 10:4

HIDDEN

and the LORD has h 2 Kin 4:27

It is h from the eyes Job 28:21

h Your righteousness Ps 40:10

and my sins are not h Ps 69:5

Your word I have h Ps 119:11

h riches of secret Is 45:3

there His power was h Hab 3:4

h that will not Matt 10:26

the h wisdom which God 1 Cor 2:7

bring to light the h 1 Cor 4:5

have renounced the h 2 Cor 4:2

rather let it be the h 1 Pet 3:4

give some of the h Rev 2:17

HIDE

H me under the shadow Ps 17:8

You shall h them in Ps 31:20

O God, and do not h Ps 55:1

You h Your face Ps 104:29

darkness shall not h Ps 139:12

You are God, who h Is 45:15

h yourself from your Is 58:7

“Fall on us and h Rev 6:16

HIDES

He h His face Ps 10:11

HIDING

You are my h place Ps 32:7

A man will be as a h Is 32:2

HIEL

Native of Bethel; rebuilds Jericho, 1 Kin 16:34

Fulfills Joshua’s curse, Josh 6:26

HIGH

priest of God Most H Gen 14:18

For the LORD Most H Ps 47:2

h is Your right Ps 89:13

are on h forevermore Ps 92:8

the LORD is on h Ps 138:6

“I dwell in the h Is 57:15

know that the Most H Dan 4:17

whose habitation is h Obad 3

up on a h mountain by Matt 17:1

your mind on h things Rom 12:16

h thing that exalts 2 Cor 10:5

and faithful H Priest Heb 2:17

HIGHER

They are h than heaven Job 11:8

you, ‘Friend, go up h Luke 14:10

h than the heavens Heb 7:26

HIGHWAY

of the upright is a h Prov 15:19

in the desert a h Is 40:3

up, build up the h Is 62:10

HIGHWAYS

h shall be elevated Is 49:11

go into the h Matt 22:9

HILKIAH

Shallum’s son, 1 Chr 6:13

High priest in Josiah’s reign, 2 Chr 34:9–22

Oversees temple work, 2 Kin 22:4–7

Finds the Book of the Law, 2 Kin 22:8–14

Aids in reformation, 2 Kin 23:4

HILL

My King on My holy h Ps 2:6

h cannot be hidden Matt 5:14

and h brought low Luke 3:5

to the brow of the h Luke 4:29

HILLS

of the everlasting h Gen 49:26

possess is a land of h Deut 11:11

of the h are His also Ps 95:4

up my eyes to the h Ps 121:1

settled, before the h Prov 8:25

HINDER

takes away, who can h Job 9:12

all things lest we h 1 Cor 9:12

HINDERED

come to you (but was h Rom 1:13

Who h you from obeying Gal 5:7

prayers may not be h 1 Pet 3:7

HINNOM, VALLEY OF THE SON OF

See TOPHET

Place near Jerusalem used for human sacrifice, 2 Kin 23:10; 2 Chr 28:3; Jer 7:31, 32; 19:1–15

HIP

socket of Jacob’s h Gen 32:25

HIRAM

King of Tyre; provided for David’s palace and Solomon’s temple, 2 Sam 5:11; 1 Kin 5:1–12; 9:10–14, 26–28; 10:11; 1 Chr 14:1

HIRE

h laborers for his Matt 20:1

HIRED

h man who eagerly Job 7:2

h servants have bread Luke 15:17

HIRELING

The h flees because John 10:13

HITTITES

One of seven Canaanite nations, Deut 7:1

Israelites intermarry with, Judg 3:5, 6; 1 Kin 11:1; Ezra 9:1, 2

HIVITES

One of seven Canaanite nations, Deut 7:1

Esau intermarries with, Gen 36:2

Gibeonites belong to, Josh 9:3, 7

HOLD

h my eyelids open Ps 77:4

right hand shall h Ps 139:10

LORD your God, will h Is 41:13

I cannot h my peace Jer 4:19

h fast that word 1 Cor 15:2

h fast our confession Heb 4:14

h fast and repent Rev 3:3

HOLES

“Foxes have h Matt 8:20

HOLIER

near me, for I am h Is 65:5

HOLIEST

the way into the H Heb 9:8

to enter the H by the Heb 10:19

HOLINESS

You, glorious in h Ex 15:11

has spoken in His h Ps 60:6

I have sworn by My h Ps 89:35

h adorns Your house Ps 93:5

the Highway of H Is 35:8

to the Spirit of h Rom 1:4

spirit, perfecting h 2 Cor 7:1

uncleanness, but in h 1 Thess 4:7

be partakers of His h Heb 12:10

HOLY

where you stand is h Ex 3:5

priests and a h nation Ex 19:6

day, to keep it h Ex 20:8

distinguish between h Lev 10:10

the LORD your God am h Lev 19:2

“No one is h 1 Sam 2:2

to the Most H Place 1 Kin 8:6

h seed is mixed Ezra 9:2

h ones will you turn Job 5:1

God sits on His h Ps 47:8

God, in His h mountain Ps 48:1

my life, for I am h Ps 86:2

“H, h, h is the LORD Is 6:3

child of the H Spirit Matt 1:18

baptize you with the H Mark 1:8

who speak, but the H Mark 13:11

H Spirit will come Luke 1:35

H Spirit descended Luke 3:22

Father give the H Luke 11:13

H Spirit will teach Luke 12:12

H Spirit was not John 7:39

H Spirit has come Acts 1:8

all filled with the H Acts 2:4

apostles’ hands the H Acts 8:18

to speak, the H Spirit Acts 11:15

good to the H Spirit Acts 15:28

receive the H Spirit Acts 19:2

if the firstfruit is h Rom 11:16

peace and joy in the H Rom 14:17

one another with a h Rom 16:16

H Spirit teaches 1 Cor 2:13

that we should be h Eph 1:4

were sealed with the H Eph 1:13

partakers of the H Heb 6:4

Most H Place once for all Heb 9:12

has not entered the h Heb 9:24

H Spirit sent from 1 Pet 1:12

He who called you is h 1 Pet 1:15

it is written, “Be h 1 Pet 1:16

moved by the H Spirit 2 Pet 1:21

anointing from the H 1 John 2:20

says He who is h Rev 3:7

For You alone are h Rev 15:4

is h, let him be h Rev 22:11

HOME

LORD has brought me h Ruth 1:21

sparrow has found a h Ps 84:3

the stork has her h Ps 104:17

to his eternal h Eccl 12:5

said to him, “Go h Mark 5:19

into an everlasting h Luke 16:9

to him and make Our h John 14:23

took her to his own h John 19:27

let him eat at h 1 Cor 11:34

own husbands at h 1 Cor 14:35

that while we are at h 2 Cor 5:6

to show piety at h 1 Tim 5:4

HOMELESS

and beaten, and h 1 Cor 4:11

HOMEMAKERS

be discreet, chaste, h Titus 2:5

HONEST

we are h men Gen 42:11

HONEY

“What is sweeter than h Judg 14:18

and with h from the Ps 81:16

My son, eat h because Prov 24:13

not good to eat much h Prov 25:27

h and milk are under Song 4:11

was locusts and wild h Matt 3:4

HONEYCOMB

than honey and the h Ps 19:10

words are like a h Prov 16:24

fish and some h Luke 24:42

HONOR

H your father and your Ex 20:12

both riches and h 1 Kin 3:13

the king delights to h Esth 6:6

earth, and lay my h Ps 7:5

A man who is in h Ps 49:20

Sing out the h of His Ps 66:2

will deliver him and h Ps 91:15

H and majesty are Ps 96:6

h have all His saints Ps 149:9

H the LORD with your Prov 3:9

before h is humility Prov 15:33

h is not fitting Prov 26:1

spirit will retain h Prov 29:23

Father, where is My h Mal 1:6

is not without h Matt 13:57

‘H your father and your Matt 15:4

h the Son just as they John 5:23

“I do not receive h John 5:41

but I h My Father John 8:49

“If I h Myself John 8:54

him My Father will h John 12:26

make one vessel for h Rom 9:21

to whom fear, h Rom 13:7

we bestow greater h 1 Cor 12:23

sanctification and h 1 Thess 4:4

alone is wise, be h 1 Tim 1:17

worthy of double h 1 Tim 5:17

and clay, some for h 2 Tim 2:20

no man takes this h Heb 5:4

H the king 1 Pet 2:17

from God the Father h 2 Pet 1:17

give glory and h Rev 4:9

HONORABLE

of God, and he is an h 1 Sam 9:6

His work is h and Ps 111:3

It is h for a man to Prov 20:3

traders are the h Is 23:8

holy day of the LORD h Is 58:13

providing h things 2 Cor 8:21

Marriage is h among Heb 13:4

having your conduct h 1 Pet 2:12

HONORABLY

desiring to live h Heb 13:18

HONORS

h those who fear the Ps 15:4

‘This people h Me Mark 7:6

It is My Father who h John 8:54

HOOKS

will lament who cast h Is 19:8

spears into pruning h Mic 4:3

HOPE

I should say I have h Ruth 1:12

are spent without h Job 7:6

so You destroy the h Job 14:19

where then is my h Job 17:15

h He has uprooted Job 19:10

also will rest in h Ps 16:9

heart, all you who h Ps 31:24

My h is in You Ps 39:7

For You are my h Ps 71:5

I h in Your word Ps 119:147

O Israel, h in the Ps 130:7

h will not be cut Prov 23:18

There is more h Prov 26:12

the living there is h Eccl 9:4

O the H of Israel Jer 14:8

good that one should h Lam 3:26

Achor as a door of h Hos 2:15

you prisoners of h Zech 9:12

I have h in God Acts 24:15

to h, in h believed Rom 4:18

and rejoice in h Rom 5:2

h does not disappoint Rom 5:5

were saved in this h Rom 8:24

h that is seen is Rom 8:24

But if we h for what Rom 8:25

And now abide faith, h 1 Cor 13:13

life only we have h 1 Cor 15:19

may know what is the h Eph 1:18

were called in one h Eph 4:4

h which is laid Col 1:5

Christ in you, the h Col 1:27

For what is our h 1 Thess 2:19

others who have no h 1 Thess 4:13

and as a helmet the h 1 Thess 5:8

Jesus Christ, our h 1 Tim 1:1

in h of eternal life Titus 1:2

for the blessed h Titus 2:13

to lay hold of the h Heb 6:18

of a better h Heb 7:19

us again to a living h 1 Pet 1:3

you a reason for the h 1 Pet 3:15

who has this h in Him 1 John 3:3

HOPED

substance of things h Heb 11:1

HOPHNI

Wicked son of Eli, 1 Sam 1:3; 2:12–17, 22–25

Prophecy against, 1 Sam 2:27–36; 3:11–14

Carries ark into battle; killed, 1 Sam 4:1–11

HOR

Mountain of Edom; scene of Aaron’s death, Num 20:22–29; 33:37–39

HOREB

See SINAI

God appears to Moses at, Ex 3:1–22

Water flows from, Ex 17:6

Elijah lodged here 40 days, 1 Kin 19:8, 9

HORITES

Inhabitants of Mt. Seir, Gen 36:20

Defeated by Chedorlaomer, Gen 14:5, 6

Driven out by Esau’s descendants, Gen 36:20–29; Deut 2:12, 22

HORN

my shield and the h Ps 18:2

h will be exalted Ps 112:9

goat had a notable h Dan 8:5

and has raised up a h Luke 1:69

HORRIBLE

h thing has been Jer 5:30

I have seen a h Hos 6:10

HORROR

and behold, h and Gen 15:12

sorrow, the cup of h Ezek 23:33

you will become a h Ezek 27:36

HORSE

The h and its rider He Ex 15:1

Have you given the h Job 39:19

h is a vain hope Ps 33:17

the strength of the h Ps 147:10

h is prepared for the Prov 21:31

and behold, a white h Rev 6:2

and behold, a black h Rev 6:5

and behold, a pale h Rev 6:8

and behold, a white h Rev 19:11

HORSES

seen servants on h Eccl 10:7

h are swifter than Jer 4:13

Do h run on rocks Amos 6:12

we put bits in h James 3:3

HOSANNA

H in the highest Matt 21:9

HOSEA

Son of Beeri, prophet of the northern kingdom, Hos 1:1

HOSHEA

Original name of Joshua, the son of Nun, Deut 32:44; Num 13:8, 16

———Israel’s last king; usurps throne, 2 Kin 15:30

Reigns wickedly; Israel taken to Assyria during reign, 2 Kin 17:1–23

HOSPITABLE

of good behavior, h 1 Tim 3:2

Be h to one another 1 Pet 4:9

HOST

who brings out their h Is 40:26

of the heavenly h Luke 2:13

HOSTILITY

Him who endured such h Heb 12:3

HOSTS

name of the LORD of h 1 Sam 17:45

As the LORD of h lives 1 Kin 18:15

The LORD of h is with Ps 46:7

LORD, all you His h Ps 103:21

praise Him, all His h Ps 148:2

word of the LORD of h Is 39:5

LORD of h is His name Is 47:4

against spiritual h Eph 6:12

HOT

of the LORD was h Judg 2:14

My heart was h within Ps 39:3

are neither cold nor h Rev 3:15

HOUND

My enemies would h Ps 56:2

HOUR

h what you should Matt 10:19

day and h no one knows Matt 24:36

Man is coming at an h Matt 24:44

Behold, the h is at Matt 26:45

But this is your h Luke 22:53

h has not yet come John 2:4

But the h is coming John 4:23

h has come that the John 12:23

save Me from this h John 12:27

“Father, the h John 17:1

will not know what h Rev 3:3

keep you from the h Rev 3:10

HOURS

Are there not twelve h John 11:9

HOUSE

from your father’s h Gen 12:1

But as for me and my h Josh 24:15

h appointed for all Job 30:23

with them to the h Ps 42:4

the goodness of Your h Ps 65:4

For her h leads down Prov 2:18

Through wisdom a h Prov 24:3

better to go to the h Eccl 7:2

of the h tremble Eccl 12:3

to the h of the God of Is 2:3

to those who join h Is 5:8

h was filled with Is 6:4

‘Set your h in order Is 38:1

h shall be called a Is 56:7

and beat on that h Matt 7:25

h divided against Matt 12:25

h shall be called a Matt 21:13

h may be filled Luke 14:23

make My Father’s h John 2:16

h are many mansions John 14:2

publicly and from h Acts 20:20

in his own rented h Acts 28:30

who rules his own h 1 Tim 3:4

the church in your h Philem 2

For every h is built Heb 3:4

His own h, whose h Heb 3:6

him into your h 2 John 1:10

HOUSEHOLD

over the ways of her h Prov 31:27

If the h is worthy Matt 10:13

be those of his own h Matt 10:36

h were baptized Acts 16:15

saved, you and your h Acts 16:31

also baptized the h 1 Cor 1:16

those who are of the h Gal 6:10

who are of Caesar’s h Phil 4:22

HOUSEHOLDER

h who brings out of Matt 13:52

HOUSES

h are safe from fear Job 21:9

Yet He filled their h Job 22:18

is that their h Ps 49:11

H and riches are an Prov 19:14

who has left h or Matt 19:29

you devour widows’ h Matt 23:14

Do you not have h 1 Cor 11:22

HOVERING

Spirit of God was h Gen 1:2

HOW

“H can this be Luke 1:34

H long do You keep John 10:24

h you turned to God 1 Thess 1:9

HULDAH

Wife of Shallum, 2 Kin 22:14

Foretells Jerusalem’s ruin, 2 Kin 22:15–17; 2 Chr 34:22–25

Exempts Josiah from trouble, 2 Kin 22:18–20

HUMAN

we have had h fathers Heb 12:9

HUMBLE

man Moses was very h Num 12:3

h you and test you Deut 8:2

h themselves, and pray 2 Chr 7:14

who is proud, and h Job 40:11

the cry of the h Ps 9:12

Do not forget the h Ps 10:12

the desire of the h Ps 10:17

h He guides in justice Ps 25:9

h shall hear of it and Ps 34:2

LORD lifts up the h Ps 147:6

h spirit with the Prov 16:19

contrite and h spirit Is 57:15

a meek and h people Zeph 3:12

associate with the h Rom 12:16

gives grace to the h James 4:6

H yourselves in the James 4:10

gives grace to the h 1 Pet 5:5

h yourselves under the 1 Pet 5:6

HUMBLED

h himself greatly 2 Chr 33:12

as a man, He h Himself Phil 2:8

HUMBLES

h Himself to behold Ps 113:6

HUMILIATION

to plunder, and to h Ezra 9:7

h His justice was Acts 8:33

but the rich in his h James 1:10

HUMILITY

By h and the fear of Prov 22:4

righteousness, seek h Zeph 2:3

the Lord with all h Acts 20:19

delight in false h Col 2:18

mercies, kindness, h Col 3:12

h correcting those 2 Tim 2:25

gentle, showing all h Titus 3:2

and be clothed with h 1 Pet 5:5

HUNGER

you, allowed you to h Deut 8:3

lack and suffer h Ps 34:10

They shall neither h Is 49:10

likely to die from h Jer 38:9

are those who h Matt 5:6

for you shall h Luke 6:25

to Me shall never h John 6:35

present hour we both h 1 Cor 4:11

They shall neither h Rev 7:16

HUNGRY

bread from the h Job 22:7

and fills the h Ps 107:9

gives food to the h Ps 146:7

h soul every bitter Prov 27:7

your soul to the h Is 58:10

for I was h and you Matt 25:35

when did we see You h Matt 25:37

and one is h and 1 Cor 11:21

But if anyone is h 1 Cor 11:34

to be full and to be h Phil 4:12

HUNT

Yet you h my life to 1 Sam 24:11

h the violent man Ps 140:11

h the souls of My Ezek 13:18

HUNTER

Nimrod the mighty h Gen 10:9

Esau was a skillful h Gen 25:27

HUR

Man of Judah; of Caleb’s house, 1 Chr 2:18–20

Supports Moses’ hands, Ex 17:10–12

Aids Aaron, Ex 24:14

HURAM

Master craftsman of Solomon’s temple, 1 Kin 7:13–40, 45; 2 Chr 2:13, 14

HURT

h a woman with child Ex 21:22

who plot my h Ps 35:4

but I was not h Prov 23:35

another to his own h Eccl 8:9

They shall not h Is 11:9

of my people I am h Jer 8:21

Woe is me for my h Jer 10:19

it will by no means h Mark 16:18

shall not be h by the Rev 2:11

HUSBAND

She also gave to her h Gen 3:6

“Surely you are a h Ex 4:25

h safely trusts her Prov 31:11

your Maker is your h Is 54:5

though I was a h Jer 31:32

now have is not your h John 4:18

woman have her own h 1 Cor 7:2

For the unbelieving h 1 Cor 7:14

you will save your h 1 Cor 7:16

betrothed you to one h 2 Cor 11:2

For the h is head of Eph 5:23

the h of one wife 1 Tim 3:2

HUSBANDS

them ask their own h 1 Cor 14:35

H, love your wives Eph 5:25

Let deacons be the h 1 Tim 3:12

HUSHAI

Archite; David’s friend, 2 Sam 15:32–37

Feigns sympathy with Absalom, 2 Sam 16:16–19

Defeats Ahithophel’s advice, 2 Sam 17:5–23

HYMENAEUS

False teacher excommunicated by Paul, 1 Tim 1:19, 20

HYMN

they had sung a h Matt 26:30

HYMNS

praying and singing h Acts 16:25

in psalms and h Eph 5:19

HYPOCRISY

you are full of h Matt 23:28

Pharisees, which is h Luke 12:1

Let love be without h Rom 12:9

away with their h Gal 2:13

and without h James 3:17

malice, all deceit, h 1 Pet 2:1

HYPOCRITE

of the h shall perish Job 8:13

and the joy of the h Job 20:5

is the hope of the h Job 27:8

for everyone is a h Is 9:17

also played the h Gal 2:13

HYPOCRITES

“But the h in heart Job 36:13

will I go in with h Ps 26:4

For you were h Jer 42:20

not be like the h Matt 6:5

do you test Me, you h Matt 22:18

and Pharisees, h Matt 23:13

HYSSOP

Purge me with h Ps 51:7

sour wine, put it on h John 19:29

IBZAN

Judge of Israel; father of 60 children, Judg 12:8, 9

ICE

dark because of the i Job 6:16

ICHABOD

Son of Phinehas, 1 Sam 4:19–22

ICONIUM

City of Asia Minor; visited by Paul, Acts 13:51

Many converts in, Acts 14:1–6

IDDO

Leader of Jews at Casiphia, Ezra 8:17–20

———Seer whose writings are cited, 2 Chr 9:29

IDLE

For they are i Ex 5:8

i person will suffer Prov 19:15

i word men may speak Matt 12:36

saw others standing i Matt 20:3

they learn to be i 1 Tim 5:13

both i talkers and Titus 1:10

IDOL

if he blesses an i Is 66:3

thing offered to an i 1 Cor 8:7

That an i is anything 1 Cor 10:19

IDOLATER

or covetous, or an i 1 Cor 5:11

man, who is an i Eph 5:5

IDOLATERS

fornicators, nor i 1 Cor 6:9

immoral, sorcerers, i Rev 21:8

and murderers and i Rev 22:15

IDOLATRIES

and abominable i 1 Pet 4:3

IDOLATRY

beloved, flee from i 1 Cor 10:14

i, sorcery Gal 5:20

IDOLS

stolen the household i Gen 31:19

of the peoples are i Ps 96:5

i are silver and gold Ps 115:4

land is also full of i Is 2:8

insane with their i Jer 50:38

in the room of his i Ezek 8:12

from their wooden i Hos 4:12

who regard worthless i Jon 2:8

i speak delusion Zech 10:2

things polluted by i Acts 15:20

You who abhor i Rom 2:22

This was offered to i 1 Cor 10:28

keep yourselves from i 1 John 5:21

worship demons, and i Rev 9:20

IDUMEA

Name used by Greeks and Romans to designate Edom, Mark 3:8

IGNORANCE

that you did it in i Acts 3:17

i God overlooked Acts 17:30

sins committed in i Heb 9:7

to silence the i 1 Pet 2:15

IGNORANT

I was so foolish and i Ps 73:22

though Abraham was i Is 63:16

not want you to be i 1 Cor 12:1

But if anyone is i 1 Cor 14:38

on those who are i Heb 5:2

IGNORANTLY

because I did it i 1 Tim 1:13

ILLEGITIMATE

then you are i Heb 12:8

ILLUMINATED

after you were i Heb 10:32

and the earth was i Rev 18:1

for the glory of God i Rev 21:23

ILLYRICUM

Paul preaches in, Romans 15:19

IMAGE

Us make man in Our i Gen 1:26

yourselves a carved i Deut 4:16

shall despise their i Ps 73:20

the king made an i Dan 3:1

to them, “Whose i Matt 22:20

since he is the i 1 Cor 11:7

He is the i of the Col 1:15

and not the very i Heb 10:1

the beast and his i Rev 14:9

who worshiped his i Rev 19:20

IMAGINATION

the proud in the i Luke 1:51

IMITATE

I urge you, i me 1 Cor 4:16

as I also i Christ 1 Cor 11:1

i those who through Heb 6:12

IMMANUEL

shall call His name I Is 7:14

shall call His name I Matt 1:23

IMMEDIATELY

i the Spirit Mark 1:12

hear, Satan comes i Mark 4:15

i forgets what James 1:24

I I was in the Spirit Rev 4:2

IMMORAL

i woman is a deep pit Prov 22:14

murderers, sexually i Rev 21:8

IMMORALITY

except sexual i Matt 5:32

i as is not even named 1 Cor 5:1

abstain from sexual i 1 Thess 4:3

IMMORTAL

to the King eternal, i 1 Tim 1:17

IMMORTALITY

glory, honor, and i Rom 2:7

mortal must put on i 1 Cor 15:53

who alone has i 1 Tim 6:16

and brought life and i 2 Tim 1:10

IMMOVABLE

be steadfast, i 1 Cor 15:58

IMMUTABLE

that by two i things Heb 6:18

IMPART

see you, that I may i Rom 1:11

that it may i grace Eph 4:29

IMPENITENT

i heart you are Rom 2:5

IMPLANTED

with meekness the i James 1:21

IMPOSSIBLE

and nothing will be i Matt 17:20

“With men this is i Matt 19:26

God nothing will be i Luke 1:37

without faith it is i Heb 11:6

IMPOSTORS

i will grow worse 2 Tim 3:13

IMPRISONMENT

and of chains and i Heb 11:36

IMPRISONMENTS

in stripes, in i 2 Cor 6:5

IMPULSIVE

but he who is i Prov 14:29

IMPURITY

a woman during her i Ezek 18:6

IMPUTE

“Do not let my lord i 2 Sam 19:19

the LORD does not i Ps 32:2

the LORD shall not i Rom 4:8

IMPUTED

bloodshed shall be i Lev 17:4

might be i to them Rom 4:11

alone that it was i Rom 4:23

but sin is not i Rom 5:13

IMPUTES

i righteousness apart Rom 4:6

INCENSE

golden bowls full of i Rev 5:8

INCLINE

i your heart to the Josh 24:23

i my heart to any evil Ps 141:4

INCORRUPTIBLE

the glory of the i Rom 1:23

dead will be raised i 1 Cor 15:52

to an inheritance i 1 Pet 1:4

corruptible seed but i 1 Pet 1:23

INCORRUPTION

it is raised in i 1 Cor 15:42

corruption inherit i 1 Cor 15:50

must put on i 1 Cor 15:53

INCREASE

if riches i Ps 62:10

the LORD give you i Ps 115:14

hear and i learning Prov 1:5

When goods i Eccl 5:11

Of the i of His Is 9:7

and knowledge shall i Dan 12:4

Lord, “I our faith Luke 17:5

He must i John 3:30

but God gave the i 1 Cor 3:6

grows with the i Col 2:19

for they will i 2 Tim 2:16

INCREASED

The waters i and Gen 7:17

i your mercy which you Gen 19:19

nation and i its joy Is 9:3

And Jesus i in wisdom Luke 2:52

INCREASES

i knowledge i Eccl 1:18

who have no might He i Is 40:29

INCREDIBLE

should it be thought i Acts 26:8

INCURABLE

My wound is i Job 34:6

‘Your affliction is i Jer 30:12

Your sorrow is i Jer 30:15

INDEBTED

everyone who is i Luke 11:4

INDEED

i it was very Gen 1:31

“But will God i 1 Kin 8:27

“Behold, an Israelite i John 1:47

INDIA

Eastern limit of Persian Empire, Esth 1:1

INDICATING

the Holy Spirit i Heb 9:8

who was in them was i 1 Pet 1:11

INDIGNANT

saw it, they were i Matt 26:8

INDIGNATION

of His anger, wrath, i Ps 78:49

I has taken hold Ps 119:53

in whose hand is My i Is 10:5

For the i of the LORD Is 34:2

have filled me with i Jer 15:17

can stand before His i Nah 1:6

i which will devour Heb 10:27

into the cup of His i Rev 14:10

INDUCED

O LORD, You i me Jer 20:7

if the prophet is i Ezek 14:9

I the LORD have i Ezek 14:9

INDULGENCE

no value against the i Col 2:23

INEXCUSABLE

Therefore you are i Rom 2:1

INEXPRESSIBLE

Paradise and heard i 2 Cor 12:4

you rejoice with joy i 1 Pet 1:8

INFALLIBLE

suffering by many i Acts 1:3

INFANTS

i who never saw Job 3:16

they also brought i Luke 18:15

INFERIOR

another kingdom i Dan 2:39

that I am not at all i 2 Cor 11:5

INFIRMITIES

“He Himself took our i Matt 8:17

boast, except in my i 2 Cor 12:5

and your frequent i 1 Tim 5:23

INFLAMING

i yourselves with gods Is 57:5

INHABIT

the wicked will not i Prov 10:30

cities and i them Amos 9:14

INHABITANT

Cry out and shout, O i Is 12:6

And the i will not say Is 33:24

INHABITANTS

He looks on all the i Ps 33:14

give ear, all i Ps 49:1

Let the i of Sela sing Is 42:11

Woe to the i of the Rev 12:12

INHABITED

rejoicing in His i Prov 8:31

‘You shall be i Is 44:26

who formed it to be i Is 45:18

INHERIT

i the iniquities Job 13:26

descendants shall i Ps 25:13

The righteous shall i Ps 37:29

The wise shall i Prov 3:35

love me to i wealth Prov 8:21

The simple i folly Prov 14:18

the blameless will i Prov 28:10

i the kingdom prepared Matt 25:34

I do that I may i Mark 10:17

unrighteous will not i 1 Cor 6:9

you may i a blessing 1 Pet 3:9

who overcomes shall i Rev 21:7

INHERITANCE

“You shall have no i Num 18:20

is the place of His i Deut 32:9

the portion of my i Ps 16:5

yes, I have a good i Ps 16:6

i shall be forever Ps 37:18

He will choose our i Ps 47:4

You confirmed Your i Ps 68:9

the tribe of Your i Ps 74:2

i gained hastily Prov 20:21

right of i is yours Jer 32:8

i has been turned Lam 5:2

will arise to your i Dan 12:13

And God gave him no i Acts 7:5

and give you an i Acts 20:32

For if the i is of the Gal 3:18

we have obtained an i Eph 1:11

be partakers of the i Col 1:12

receive as an i Heb 11:8

i incorruptible 1 Pet 1:4

INIQUITIES

How many are my i Job 13:23

i have overtaken me Ps 40:12

I prevail against me Ps 65:3

forgives all your i Ps 103:3

LORD, should mark i Ps 130:3

was bruised for our i Is 53:5

He shall bear their i Is 53:11

i have separated you Is 59:2

INIQUITY

God, visiting the i of the Ex 20:5

He has not observed i Num 23:21

wicked brings forth i Ps 7:14

O LORD, pardon my i Ps 25:11

i I have not hidden Ps 32:5

was brought forth in i Ps 51:5

If I regard i in my Ps 66:18

Add i to their Ps 69:27

workers of i flourish Ps 92:7

i boast in themselves Ps 94:4

Shall the throne of i Ps 94:20

i have dominion Ps 119:133

i will reap sorrow Prov 22:8

a people laden with i Is 1:4

i is taken away Is 6:7

has laid on Him the i Is 53:6

will remember their i Hos 9:9

to those who devise i Mic 2:1

like You, pardoning i Mic 7:18

all you workers of i Luke 13:27

a fire, a world of i James 3:6

INJUSTICE

of truth and without i Deut 32:4

i shuts her mouth Job 5:16

i have your fathers Jer 2:5

INK

us, written not with i 2 Cor 3:3

do so with paper and i 2 John 12

INN

room for them in the i Luke 2:7

brought him to an i Luke 10:34

INNOCENCE

of my heart and i Gen 20:5

washed my hands in i Ps 73:13

INNOCENT

do not kill the i Ex 23:7

a bribe to slay an i Deut 27:25

i will divide the Job 27:17

a bribe against the i Ps 15:5

because I was found i Dan 6:22

saying, “I am i Matt 27:24

this day that I am i Acts 20:26

INNUMERABLE

i as the sand which is Heb 11:12

i company of angels Heb 12:22

INQUIRED

children of Israel i Judg 20:27

Therefore David i 1 Sam 23:2

the LORD, nor i of Him Zeph 1:6

the prophets have i 1 Pet 1:10

INQUIRY

shall make careful i Deut 19:18

INSANE

images, and they are i Jer 50:38

the spiritual man is i Hos 9:7

INSCRIBED

Oh, that they were i Job 19:23

See, I have i you on Is 49:16

INSPIRATION

is given by i of God 2 Tim 3:16

INSTRUCT

good Spirit to i them Neh 9:20

I will i you and teach Ps 32:8

the LORD that he may i 1 Cor 2:16

INSTRUCTED

Surely you have i Job 4:3

counsel, and who i Is 40:14

This man had been i Acts 18:25

are excellent, being i Rom 2:18

Moses was divinely i Heb 8:5

INSTRUCTION

seeing you hate i Ps 50:17

despise wisdom and i Prov 1:7

Take firm hold of i Prov 4:13

Hear i and be wise Prov 8:33

Give i to a wise man Prov 9:9

i loves knowledge Prov 12:1

Cease listening to i Prov 19:27

Apply your heart to i Prov 23:12

for correction, for i 2 Tim 3:16

INSTRUCTORS

have ten thousand i 1 Cor 4:15

INSTRUCTS

My heart also i Ps 16:7

He who i the nations Ps 94:10

INSTRUMENT

to Him with an i Ps 33:2

on an i of ten strings Ps 92:3

INSTRUMENTS

i of cruelty are in Gen 49:5

with stringed i Ps 150:4

i of unrighteousness Rom 6:13

i of righteousness Rom 6:13

INSUBORDINATE

for the lawless and i 1 Tim 1:9

For there are many i Titus 1:10

INSUBORDINATION

of dissipation or i Titus 1:6

INSULTED

will be mocked and i Luke 18:32

i the Spirit of grace Heb 10:29

INSULTS

nor be afraid of their i Is 51:7

INTEGRITY

In the i of my heart Gen 20:5

he holds fast to his i Job 2:3

that God may know my i Job 31:6

I have walked in my i Ps 26:1

You uphold me in my i Ps 41:12

The i of the upright Prov 11:3

in doctrine showing i Titus 2:7

INTERCEDE

the LORD, who will i 1 Sam 2:25

INTERCESSION

of many, and made i Is 53:12

Spirit Himself makes i Rom 8:26

always lives to make i Heb 7:25

INTERCESSOR

that there was no i Is 59:16

INTEREST

shall not charge him i Ex 22:25

men lent to me for i Jer 15:10

collected it with i Luke 19:23

INTERPRET

Do all i 1 Cor 12:30

pray that he may i 1 Cor 14:13

in turn, and let one i 1 Cor 14:27

INTERPRETATION

“This is the i Gen 40:12

to another the i 1 Cor 12:10

a revelation, has an i 1 Cor 14:26

of any private i 2 Pet 1:20

INTERPRETATIONS

Do not i belong to God Gen 40:8

that you can give i Dan 5:16

INTRIGUE

seize the kingdom by i Dan 11:21

join with them by i Dan 11:34

INVISIBLE

of the world His i Rom 1:20

is the image of the i Col 1:15

eternal, immortal, i 1 Tim 1:17

as seeing Him who is i Heb 11:27

INWARD

i part is destruction Ps 5:9

Both the i thought Ps 64:6

You have formed my i Ps 139:13

God according to the i Rom 7:22

i man is being renewed 2 Cor 4:16

INWARDLY

i they are Matt 7:15

is a Jew who is one i Rom 2:29

IRON

He regards i as straw Job 41:27

i sharpens i Prov 27:17

and your neck was an i Is 48:4

its feet partly of i Dan 2:33

ISAAC

Promised heir of the covenant, Gen 17:16–21

Born and circumcised, Gen 21:1–7

Offered up as a sacrifice, Gen 22:1–19

Marries Rebekah, Gen 24:62–67

Prays for children; prefers Esau, Gen 25:21–28

Dealings with Abimelech, king of Gerar, Gen 26:1–31

Mistakenly blesses Jacob, Gen 27:1–28:5

Dies in his old age, Gen 35:28, 29

NT references to, Luke 3:34; Gal 4:21–31; Heb 11:9, 20

ISAIAH

Prophet during reigns of Uzziah, Jotham, Ahaz, and Hezekiah, Is 1:1

Responds to prophetic call, Is 6:1–13

Prophesies to Hezekiah, 2 Kin 19; 20

Writes Uzziah’s biography, 2 Chr 26:22

Writes Hezekiah’s biography, 2 Chr 32:32

Quoted in NT, Matt 1:22, 23; 3:3; 8:17; 12:17–21; Luke 4:17–19; Acts 13:34; Rom 9:27, 29; 10:16, 20, 21; 11:26, 27; 15:12; 1 Pet 2:22

ISCARIOT, JUDAS

Listed among the Twelve, Mark 3:14, 19; Luke 6:16

Criticizes Mary, John 12:3–6

Identified as betrayer, John 13:21–30

Takes money to betray Christ, Matt 26:14–16

Betrays Christ with a kiss, Mark 14:43–45

Repents and commits suicide, Matt 27:3–10

His place filled, Acts 1:15–26

ISHBOSHETH

One of Saul’s sons; made king, 2 Sam 2:8–10

Offends Abner, 2 Sam 3:7–11

Slain; his assassins executed, 2 Sam 4:1–12

ISHMAEL

Abram’s son by Hagar, Gen 16:3, 4, 11–16

Circumcised, Gen 17:25

Scoffs at Isaac’s feast; exiled with his mother, Gen 21:8–21

His sons; his death, Gen 25:12–18

———Son of Nethaniah; kills Gedaliah, 2 Kin 25:22–26

ISHMAELITES

Settle at Havilah, Gen 25:17, 18

Joseph sold to, Gen 37:25–28

Sell Joseph to Potiphar, Gen 39:1

ISRAEL

Used to refer to:

Jacob, Gen 32:28

descendants of Jacob, Gen 49:16, 28

ten northern tribes (in contrast to Judah), 1 Sam 11:8

restored nation after exile, Ezra 9:1

true church, Gal 6:16

ISRAEL

be called Jacob, but I Gen 32:28

“Hear, O I Deut 6:4

shepherd My people I 2 Sam 7:7

Truly God is good to I Ps 73:1

helped His servant I Luke 1:54

For they are not all I Rom 9:6

and upon the I of God Gal 6:16

ISRAELITES

Afflicted in Egypt, Ex 1:12–22

Escape from Egypt, Ex 12:29–42, 50; 13:17–22

Receive law at Sinai, Ex 19

Idolatry and rebellion of, Ex 32; Num 13; 14

Wander in the wilderness, Num 14:26–39

Cross Jordan; conquer Canaan, Josh 4; 12

Ruled by judges, Judg 2

Saul chosen as king, 1 Sam 10

Kingdom divided, 1 Kin 12

Northern kingdom carried captive, 2 Kin 17

Southern kingdom carried captive, 2 Kin 24

70 years in exile, 2 Chr 36:20, 21

Return after exile, Ezra 1:1–5

Nation rejects Christ, Matt 27:20–27

Nation destroyed, Luke 21:20–24

ISSACHAR

Jacob’s fifth son, Gen 30:17, 18

———Tribe of:

Genealogy of, 1 Chr 7:1–5

Prophecy concerning, Gen 49:14, 15

Census at Sinai, Num 1:28, 29

Inheritance of, Josh 19:17–23

ITALY

Jews expelled from, Acts 18:2

Paul sails for, Acts 27:1, 6

Christians in, Acts 28:14

ITCHING

they have i ears 2 Tim 4:3

ITHAMAR

Youngest son of Aaron, Ex 6:23

Consecrated as priest, Ex 28:1

Duty entrusted to, Ex 38:21

Jurisdiction over Gershonites and Merarites, Num 4:21–33

ITINERANT

i Jewish exorcists Acts 19:13

JABBOK

River entering the Jordan about 20 miles north of the Dead Sea, Num 21:24

Scene of Jacob’s conflict, Gen 32:22–32

Boundary marker, Deut 3:16

JABESH GILEAD

Consigned to destruction, Judg 21:8–15

Saul defeats the Ammonites at, 1 Sam 11:1–11

Citizens of, rescue Saul’s body, 1 Sam 31:11–13

David thanks citizens of, 2 Sam 2:4–7

JABEZ

J called on the God 1 Chr 4:10

JABIN

Canaanite king of Hazor; leads confederacy against Joshua, Josh 11:1–14

———Another king of Hazor; oppresses Israelites, Judg 4:2

Defeated by Deborah and Barak, Judg 4:3–24

Immortalized in poetry, Judg 5:1–31

JACHIN

One of two pillars in front of Solomon’s temple, 1 Kin 7:21, 22

JACOB

Son of Isaac and Rebekah; Rebekah’s favorite, Gen 25:21–28

Obtains birthright, Gen 25:29–34

Obtains blessing meant for Esau; flees, Gen 27:1–28:5

Sees vision of ladder, Gen 28:10–22

Serves Laban for Rachel and Leah, Gen 29:1–30

Fathers children, Gen 29:31–30:24

Flees from, makes covenant with Laban, Gen 30:25–31:55

Makes peace with Esau, Gen 32:1–21; 33:1–17

Wrestles with God, Gen 32:22–32

Returns to Bethel; renamed Israel, Gen 35:1–15

Shows preference for Joseph, Gen 37:3

Mourns Joseph’s disappearance, Gen 37:32–35

Sends sons to Egypt for food, Gen 42:1–5

Reluctantly allows Benjamin to go, Gen 43:1–15

Moves his household to Egypt, Gen 45:25–47:12

Blesses his sons and grandsons; dies, Gen 48; 49

Buried in Canaan, Gen 50:1–14

JACOB’S WELL

Christ teaches a Samaritan woman at, John 4:5–26

JAEL

Wife of Heber the Kenite; kills Sisera, Judg 4:17–22

Praised by Deborah, Judg 5:24–27

JAIR

Manassite warrior; conquers towns in Gilead, Num 32:41; Deut 3:14

———Eighth judge of Israel, Judg 10:3–5

JAIRUS

Ruler of the synagogue; Jesus raises his daughter, Mark 5:22–24, 35–43

JAMES

Son of Zebedee, called as disciple, Matt 4:21, 22; Luke 5:10, 11

One of the Twelve, Matt 10:2; Mark 3:17

Zealous for the Lord, Luke 9:52–54

Ambitious for honor, Mark 10:35–45

Witnesses Transfiguration, Matt 17:1–9

Martyred by Herod Agrippa, Acts 12:2

———Son of Alphaeus; one of the Twelve, Matt 10:3, 4

Called “the Less,” Mark 15:40

———Jesus’ half brother, Matt 13:55, 56; Gal 1:19

Becomes leader of Jerusalem Council and Jerusalem church, Acts 15:13–22; Gal 2:9

Author of an epistle, James 1:1

JANNES AND JAMBRES

Two Egyptian magicians; oppose Moses, Ex 7:11–22; 2 Tim 3:8

JAPHETH

One of Noah’s three sons, Gen 5:32

Receives blessing, Gen 9:20–27

His descendants occupy Asia Minor and Europe, Gen 10:2–5

JARED

Father of Enoch, Gen 5:15–20

Ancestor of Noah, 1 Chr 1:2

Ancestor of Christ, Luke 3:37

JASHER

Book of, quoted, Josh 10:13

JASON

Welcomes Paul at Thessalonica, Acts 17:5–9

Described as Paul’s kinsman, Rom 16:21

JAVAN

Son of Japheth, Gen 10:2, 4

Descendants of, to receive good news, Is 66:19, 20

JEALOUS

your God, am a j God Ex 20:5

LORD, whose name is J Ex 34:14

a consuming fire, a j Deut 4:24

For I am j for you 2 Cor 11:2

JEALOUSY

They provoked Him to j Deut 32:16

Will Your j burn like Ps 79:5

j is a husband’s Prov 6:34

as strong as death, j Song 8:6

will provoke you to j Rom 10:19

for you with godly j 2 Cor 11:2

JEBUS

Canaanite name of Jerusalem before captured by David, 1 Chr 11:4–8

JEBUSITES

Descendants of Canaan, Gen 15:18–21; Num 13:29

Defeated by Joshua, Josh 11:1–12

Not driven from Jerusalem; later conquered by David, Judg 1:21; 2 Sam 5:6–8

Put to forced labor under Solomon, 1 Kin 9:20, 21

JECONIAH

See JEHOIACHIN

Variant form of Jehoiachin, 1 Chr 3:16, 17

Abbreviated to Coniah, Jer 22:24, 28

JEDIDIAH

Name given to Solomon by Nathan, 2 Sam 12:24, 25

JEDUTHUN

Levite musician appointed by David, 1 Chr 16:41, 42

Heads a family of musicians, 2 Chr 5:12

Name appears in Psalm titles, Ps 39; 62; 77

JEGAR SAHADUTHA

Name given by Laban to memorial stones, Gen 31:46, 47

JEHOAHAZ

Son and successor of Jehu, king of Israel, 2 Kin 10:35

Seeks the Lord in defeat, 2 Kin 13:2–9

———Son and successor of Josiah, king of Judah, 2 Kin 23:30–34

Called Shallum, 1 Chr 3:15

———Another form of Ahaziah, youngest son of King Joram, 2 Chr 21:17

JEHOASH

See JOASH

JEHOIACHIN

Son of Jehoiakim; next to the last king of Judah, 2 Kin 24:8

Deported to Babylon, 2 Kin 24:8–16

Liberated by Evil-Merodach, Jer 52:31–34

JEHOIADA

High priest during reign of Joash, 2 Kin 11:4–12:16

Instructs Joash, 2 Kin 12:2

JEHOIAKIM

Wicked king of Judah; son of Josiah; serves Pharaoh and Nebuchadnezzar, 2 Kin 23:34–24:7

Taken captive to Babylon, 2 Chr 36:6–8

Kills prophet Urijah, Jer 26:20–23

Destroys Jeremiah’s scroll; cursed by God, Jer 36

JEHORAM (or Joram)

Wicked king of Judah; son of Jehoshaphat, 2 Kin 8:16–24

Marries Athaliah, 2 Kin 8:18, 19

Kills his brothers, 2 Chr 21:2, 4

Elijah prophesies against him; prophecy fulfilled, 2 Chr 21:12–20

———Wicked king of Israel; son of Ahab, 2 Kin 3:1–3

Counseled by Elisha, 2 Kin 3; 5:8; 6:8–12

Wounded in battle, 2 Kin 8:28, 29

Killed by Jehu, 2 Kin 9:14–26

JEHOSHAPHAT

Righteous king of Judah; son of Asa, 1 Kin 22:41–50

Goes to war with Ahab against Syria, 1 Kin 22:1–36

Institutes reforms; sends out teachers of the Law, 2 Chr 17:6–9; 19

His enemies defeated through his faith, 2 Chr 20:1–30

JEHOZABAD

Son of a Moabitess; assassinates Joash, 2 Kin 12:20, 21

Put to death, 2 Chr 25:3

JEHU

Prophet; denounces Baasha, 1 Kin 16:1–7

Rebukes Jehoshaphat, 2 Chr 19:2, 3

———Commander under Ahab; anointed king, 1 Kin 19:16; 2 Kin 9:1–13

Destroys the house of Ahab, 2 Kin 9:14–10:30

Turns away from the Lord; dies, 2 Kin 10:31–36

JEHUDI

Reads Jeremiah’s scroll, Jer 36:14, 21, 23

JEOPARDY

stand in j every hour 1 Cor 15:30

JEPHTHAH

Gilead’s son by a harlot, Judg 11:1

Driven out, then brought back to command army against Ammonites, Judg 11:2–28

Sacrifices his daughter to fulfill a vow, Judg 11:29–40

Chastises Ephraim, Judg 12:1–7

JEREMIAH

Prophet under Josiah, Jehoiakim, and Zedekiah, Jer 1:1–3

Called by God, Jer 1:4–9

Forbidden to marry, Jer 16:2

Imprisoned by Pashhur, Jer 20:1–6

Prophecy written, destroyed, rewritten, Jer 36

Accused of defection and imprisoned; released by Zedekiah, Jer 37

Cast into dungeon; rescued; prophesies to Zedekiah, Jer 38

Set free by Nebuchadnezzar, Jer 39:11–40:6

Forcibly taken to Egypt, Jer 43:5–7

JERICHO

City near the Jordan, Num 22:1

Called the city of palm trees, Deut 34:3; 2 Chr 28:15

Miraculously defeated by Joshua, Josh 6

Rebuilt by Hiel, 1 Kin 16:34

Visited by Jesus, Matt 20:29–34; Luke 19:1–10

JEROBOAM

Son of Nebat; receives prophecy that he will be king, 1 Kin 11:26–40

Made king; leads revolt against Rehoboam, 1 Kin 12:1–24

Sets up idols, 1 Kin 12:25–33

Rebuked by a man of God, 1 Kin 13:1–10

Judgment on house of, 1 Kin 13:33–14:20

———Wicked king of Israel; son of Joash; successful in war, 2 Kin 14:23–29

Prophecy concerning, by Amos, Amos 7:7–13

JERUBBAAL

Name given to Gideon for destroying Baal’s altar, Judg 6:32

JERUSALEM

Originally called Salem, Gen 14:18

Jebusite city, Josh 15:8; Judg 1:8, 21

King of, defeated by Joshua, Josh 10:5–23

Conquered by David; made capital, 2 Sam 5:6–9

Ark brought to, 2 Sam 6:12–17; 1 Kin 8:1–13

Saved from plague, 2 Sam 24:16

Temple built and dedicated here, 1 Kin 6; 8:14–66

Suffers in war, 1 Kin 14:25–27; 2 Kin 14:13, 14; Is 7:1

Miraculously saved, 2 Kin 19:31–36

Captured by Babylon, 2 Kin 24:10–25:21; Jer 39:1–8

Exiles return and rebuild temple, Ezra 1:1–4; 2:1

Walls of, dedicated, Neh 12:27–47

Christ enters as king, Matt 21:4–11

Christ laments for, Matt 23:37; Luke 19:41–44

Church born in, Acts 2

Christians of, persecuted, Acts 4

JESHUA (or Joshua)

Postexilic high priest; returns with Zerubbabel, Ezra 2:2

Aids in rebuilding temple, Ezra 3:2–8

Also called Joshua; seen in vision, Zech 3:1–10

JESHURUN

Poetic name of endearment for Israel, Deut 32:15

JESSE

Grandson of Ruth and Boaz, Ruth 4:17–22

Father of David, 1 Sam 16:1–13

Mentioned in prophecy, Is 11:1, 10

JESTING

talking, nor coarse j Eph 5:4

JESUS

J Christ was as Matt 1:18

shall call His name J Matt 1:21

J was led up by the Matt 4:1

These twelve J sent Matt 10:5

and laid hands on J Matt 26:50

Barabbas and destroy J Matt 27:20

we to do with You, J Mark 1:24

J withdrew with His Mark 3:7

J went into Jerusalem Mark 11:11

as they were eating, J Mark 14:22

and he delivered J Mark 15:15

J rebuked the Luke 9:42

truth came through J John 1:17

J lifted up His eyes John 6:5

J wept John 11:35

J was crucified John 19:20

This J God has raised Acts 2:32

of Your holy Servant J Acts 4:30

believed on the Lord J Acts 11:17

baptized into Christ J Rom 6:3

your mouth the Lord J Rom 10:9

among you except J 1 Cor 2:2

the day of the Lord J 1 Cor 5:5

perfect in Christ J Col 1:28

J who is called Col 4:11

exhort in the Lord J 1 Thess 4:1

But we see J Heb 2:9

looking unto J Heb 12:2

J Christ the righteous 1 John 2:1

Revelation of J Christ Rev 1:1

so, come, Lord J Rev 22:20

JETHER

Gideon’s oldest son, Judg 8:20, 21

JETHRO

Priest of Midian; becomes Moses’ father-in-law, Ex 2:16–22

Blesses Moses’ departure, Ex 4:18

Visits and counsels Moses, Ex 18

Also called Reuel, Num 10:29

JEWELS

your thighs are like j Songs 7:1

that I make them My j Mal 3:17

JEWS

Jesus born King of the, Matt 2:2

Salvation comes through the, John 4:22; Acts 11:19; Rom 1:16; 2:9, 10

Reject Christ, Matt 27:21–25

Reject the gospel, Acts 13:42–46

JEZEBEL

Ahab’s idolatrous wife, 1 Kin 16:31

Her abominable acts, 1 Kin 18:4, 13; 19:1, 2; 21:1–16

Death prophesied; prophecy fulfilled, 1 Kin 21:23; 2 Kin 9:7, 30–37

———Type of paganism in the church, Rev 2:20

JEZREEL

Ahab’s capital, 1 Kin 18:45; 21:1

Ahab’s family destroyed at, 1 Kin 21:23; 2 Kin 9:30–37; 10:1–11

JOAB

David’s nephew; commands his army, 2 Sam 2:10–32; 8:16; 10:1–14; 11:1, 14–25; 20:1–23

Kills Abner, 2 Sam 3:26, 27

Intercedes for Absalom, 2 Sam 14:1–33

Remains loyal to David; kills Absalom, 2 Sam 18:1–5, 9–17

Demoted; kills Amasa, 2 Sam 19:13; 20:8–10

Opposes census, 2 Sam 24:1–9; 1 Chr 21:1–6

Supports Adonijah, 1 Kin 1:7

Solomon orders his death in obedience to David’s command, 1 Kin 2:1–6, 28–34

JOANNA

Wife of Chuza, Herod’s steward, Luke 8:1–3

With others, heralds Christ’s resurrection, Luke 23:55, 56

JOASH (or Jehoash)

Son of Ahaziah; saved from Athaliah’s massacre and crowned by Jehoiada, 2 Kin 11:1–12

Repairs the temple, 2 Kin 12:1–16

Turns away from the Lord and is killed, 2 Chr 24:17–25

———Wicked king of Israel; son of Jehoahaz, 2 Kin 13:10–25

Defeats Amaziah in battle, 2 Kin 14:8–15; 2 Chr 25:17–24

JOB

Model of righteousness, Job 1:1–5

His faith tested, Job 1:6–2:10

Debates with his three friends; complains to God, Job 3–33

Elihu intervenes, Job 34–37

God’s answer, Job 38–41

Humbles himself and repents, Job 42:1–6

Restored to prosperity, Job 42:10–17

JOCHEBED

Daughter of Levi; mother of Miriam, Aaron, and Moses, Ex 6:20

JOEL

Preexilic prophet, Joel 1:1

Quoted in NT, Acts 2:16

JOHANAN

Military leader of Judah; warns Gedaliah of Ishmael’s plot, Jer 40:13–16

Avenges Gedaliah; takes the people to Egypt, Jer 41:11–18

JOHN

The apostle, son of Zebedee; called as disciple, Matt 4:21, 22; Luke 5:1–11

Chosen as one of the Twelve, Matt 10:2

Especially close to Christ, Matt 17:1–9; Mark 13:3; John 13:23–25; 19:26, 27; 20:2–8; 21:7, 20

Ambitious and overzealous, Mark 10:35–41; Luke 9:54–56

Sent to prepare the Passover, Luke 22:8–13

With Peter, heals a man and is arrested, Acts 3:1–4:22

Goes on missionary trip with Peter, Acts 8:14–25

Exiled on Patmos, Rev 1:9

Author of Gospel, three epistles, and the Revelation, John 21:23–25; 1 John; 2 John; 3 John; Rev 1:1

———The Baptist; OT prophecy concerning, Is 40:3–5; Mal 4:5

His birth announced and accomplished, Luke 1:11–20, 57–80

Preaches repentance, Luke 3:1–20

Bears witness to Christ, John 1:19–36; 3:25–36

Baptizes Jesus, Matt 3:13–17

Jesus speaks about, Matt 11:7–19

Identified with Elijah, Matt 11:13, 14

Herod imprisons and kills, Matt 14:3–12

———Surnamed Mark: see MARK

JOIN

Woe to those who j Is 5:8

‘Come and let us j Jer 50:5

of the rest dared j Acts 5:13

JOINED

and mother and be j Gen 2:24

for him who is j Eccl 9:4

“Ephraim is j Hos 4:17

what God has j Matt 19:6

you be perfectly j 1 Cor 1:10

But he who is j 1 Cor 6:17

the whole body, j Eph 4:16

JOINT

j as He wrestled Gen 32:25

My bones are out of j Ps 22:14

j heirs with Christ Rom 8:17

by what every j Eph 4:16

JOINTS

and knit together by j Col 2:19

and spirit, and of j Heb 4:12

JONADAB (or Jehonadab)

David’s nephew; encourages Amnon in sin, 2 Sam 13:3–5, 32–36

———Son of Rechab; father of the Rechabites, Jer 35:5–19

Helps Jehu overthrow Baal, 2 Kin 10:15–28

JONAH

Prophet sent to Nineveh; rebels and is punished, Jon 1

Repents and is saved, Jon 2

Preaches in Nineveh, Jon 3

Becomes angry at God’s mercy, Jon 4

Type of Christ’s resurrection, Matt 12:39, 40

JONATHAN

King Saul’s eldest son; his exploits in battle, 1 Sam 13:2, 3; 14:1–14, 49

Saved from his father’s wrath, 1 Sam 14:24–45

Makes covenant with David; protects him from Saul, 1 Sam 18:1–4; 19:1–7; 20:1–42; 23:15–18

Killed by Philistines, 1 Sam 31:2, 8

Mourned by David; his son provided for, 2 Sam 1:17–27; 9:1–8

———Son of high priest Abiathar; faithful to David, 2 Sam 15:26–36; 17:15–22

Informs Adonijah of Solomon’s coronation, 1 Kin 1:41–49

JOPPA

Scene of Peter’s vision, Acts 10:5–23, 32

JORAM

See JEHORAM

JORDAN RIVER

Lot dwells near, Gen 13:8–13

Canaan’s eastern boundary, Num 34:12

Moses forbidden to cross, Deut 3:27

Miraculous dividing of, for Israel, Josh 3:1–17

by Elijah, 2 Kin 2:5–8

by Elisha, 2 Kin 2:13, 14

Naaman healed in, 2 Kin 5:10–14

John baptizes in, Matt 3:6, 13–17

JOSEPH

Son of Jacob by Rachel, Gen 30:22–24

Loved by Jacob; hated by his brothers, Gen 37:3–11

Sold into slavery, Gen 37:12–36

Unjustly imprisoned in Egypt, Gen 39:1–23

Interprets dreams in prison, Gen 40:1–23

Wins Pharaoh’s favor, Gen 41:1–44

Prepares Egypt for famine, Gen 41:45–57

Sells grain to his brothers, Gen 42–44

Reveals identity and reconciles with brothers; sends for Jacob, Gen 45:1–28

Settles family in Egypt, Gen 47:1–12

His sons blessed by Jacob, Gen 48:1–22

Blessed by Jacob, Gen 49:22–26

Buries his father; reassures his brothers, Gen 50:1–21

His death, Gen 50:22–26

———Husband of Mary, Jesus’ mother, Matt 1:16

Visited by angel, Matt 1:19–25

Takes Mary to Bethlehem, Luke 2:3–7

Protects Jesus from Herod, Matt 2:13–23

Jesus subject to, Luke 2:51

———Secret disciple from Arimathea; donates tomb and assists in Christ’s burial, Mark 15:42–46; Luke 23:50–53; John 19:38–42

JOSES

One of Jesus’ half brothers, Matt 13:55

———The name of Barnabas, Acts 4:36

JOSHUA

See JESHUA

———Leader of Israel succeeding Moses, Num 27:18–23

Leads battle against Amalek, Ex 17:8–16

Sent as spy into Canaan; reports favorably, Num 13:16–25; 14:6–9

Assumes command, Josh 1:1–18

Sends spies to Jericho, Josh 2:1

Leads Israel across Jordan, Josh 3:1–17

Sets up commemorative stones, Josh 4:1–24

Circumcises the people, Josh 5:2–9

Conquers Jericho, Josh 5:13–6:27

Punishes Achan, Josh 7:10–26

Conquers Canaan, Josh 8–12

Divides the land, Josh 13–19

Addresses rulers, Josh 23:1–16

Addresses the people, Josh 24:1–28

His death, Josh 24:29, 30

JOSIAH

Righteous king of Judah; son of Amon, 2 Kin 22:1, 2

Repairs the temple, 2 Kin 22:3–9

Hears the Law; spared for his humility, 2 Kin 22:10–20

Institutes reforms, 2 Kin 23:1–25

Killed in battle, 2 Chr 35:20–25

JOT

one j or one tittle Matt 5:18

JOTHAM

Gideon’s youngest son; escapes Abimelech’s massacre, Judg 9:5

Utters prophetic parable, Judg 9:7–21

———Righteous king of Judah; son of Azariah, 2 Kin 15:32–38; 2 Chr 27:1–9

JOURNEY

us go three days’ j Ex 3:18

busy, or he is on a j 1 Kin 18:27

Nevertheless I must j Luke 13:33

wearied from His j John 4:6

JOY

LORD your God with j Deut 28:47

heart to sing for j Job 29:13

is fullness of j Ps 16:11

j comes in the morning Ps 30:5

To God my exceeding j Ps 43:4

You according to the j Is 9:3

j you will draw Is 12:3

ashes, the oil of j Is 61:3

j shall be theirs Is 61:7

shall sing for j Is 65:14

word was to me the j Jer 15:16

receives it with j Matt 13:20

Enter into the j Matt 25:21

in my womb for j Luke 1:44

there will be more j Luke 15:7

did not believe for j Luke 24:41

My j may remain in John 15:11

they may have My j John 17:13

fill you with all j Rom 15:13

that my j is the j 2 Cor 2:3

the Spirit is love, j Gal 5:22

brethren, my j and Phil 4:1

longsuffering with j Col 1:11

are our glory and j 1 Thess 2:20

j that was set before Heb 12:2

count it all j James 1:2

j inexpressible 1 Pet 1:8

with exceeding j 1 Pet 4:13

I have no greater j 3 John 4

JOYFUL

And my soul shall be j Ps 35:9

Make a j shout to the Ps 100:1

of prosperity be j Eccl 7:14

and make them j Is 56:7

I am exceedingly j 2 Cor 7:4

JOZACHAR

Assassin of Joash, 2 Kin 12:19–21

Called Zabad, 2 Chr 24:26

JUBAL

Son of Lamech, Gen 4:21

JUBILEE

fiftieth year shall be a J Lev 25:11

JUDAH

Son of Jacob and Leah, Gen 29:30–35

Intercedes for Joseph, Gen 37:26, 27

Fails in duty to Tamar, Gen 38:1–30

Offers himself as Benjamin’s ransom, Gen 44:18–34

Jacob bestows birthright on, Gen 49:3–10

Ancestor of Christ, Matt 1:3, 16

———Tribe of:

Prophecy concerning, Gen 49:8–12

Numbered at Sinai, Num 1:26, 27

Territory assigned to, Josh 15:1–63

Leads in conquest of Canaan, Judg 1:1–19

Makes David king, 2 Sam 2:1–11

Loyal to David and his house, 2 Sam 20:1, 2; 1 Kin 12:20

Becomes leader of southern kingdom, 1 Kin 14:21, 22

Taken to Babylon, 2 Kin 24:1–16

Returns after exile, 2 Chr 36:20–23

JUDAISM

And I advanced in J Gal 1:14

JUDAS

Judas Lebbaeus, surnamed Thaddaeus, Matt 10:3

One of Christ’s apostles, Luke 6:13, 16

Offers a question, John 14:22

———Judas Barsabas, a chief deputy, Acts 15:22–32

———Betrayer of Christ: see ISCARIOT

JUDE (or Judas)

Half brother of Christ, Matt 13:55

Does not believe in Christ, John 7:5

Becomes Christ’s disciple, Acts 1:14

Writes an epistle, Jude 1

JUDEA

Christ born in, Matt 2:1, 5, 6

Hostile toward Christ, John 7:1

Gospel preached in, Acts 8:1, 4

Churches established in, Acts 9:31

JUDGE

The LORD j between Gen 16:5

For the LORD will j Deut 32:36

coming to j the earth 1 Chr 16:33

Rise up, O J of the Ps 94:2

sword the LORD will j Is 66:16

deliver you to the j Matt 5:25

“J not, that you be not Matt 7:1

“Man, who made Me a j Luke 12:14

j who did not fear God Luke 18:2

As I hear, I j John 5:30

Do not j according John 7:24

I j no one John 8:15

j the world but to John 12:47

this, O man, you who j Rom 2:3

then how will God j Rom 3:6

Therefore let us not j Rom 14:13

Christ, who will j 2 Tim 4:1

Lord, the righteous J 2 Tim 4:8

heaven, to God the J Heb 12:23

But if you j the law James 4:11

are you to j another James 4:12

JUDGES

j who delivered Judg 2:16

in the days when the j Ruth 1:1

Surely He is God who j Ps 58:11

He j among the gods Ps 82:1

He makes the j of the Is 40:23

j are evening wolves Zeph 3:3

For the Father j John 5:22

he who is spiritual j 1 Cor 2:15

j me is the Lord 1 Cor 4:4

Him who j righteously 1 Pet 2:23

JUDGMENT

show partiality in j Deut 1:17

Teach me good j Ps 119:66

him in right j Is 28:26

from prison and from j Is 53:8

I will also speak j Jer 4:12

j was made in favor of Dan 7:22

be in danger of the j Matt 5:21

will rise up in the j Matt 12:42

shall not come into j John 5:24

and My j is righteous John 5:30

if I do judge, My j John 8:16

Now is the j John 12:31

the righteous j Rom 1:32

j which came from one Rom 5:16

all stand before the j Rom 14:10

eats and drinks j 1 Cor 11:29

appear before the j 2 Cor 5:10

after this the j Heb 9:27

For j is without mercy James 2:13

receive a stricter j James 3:1

time has come for j 1 Pet 4:17

a long time their j 2 Pet 2:3

darkness for the j Jude 6

JUDGMENTS

The j of the LORD are Ps 19:9

j are a great deep Ps 36:6

I dread, for Your j Ps 119:39

unsearchable are His j Rom 11:33

righteous are His j Rev 19:2

JULIUS

Roman centurion assigned to guard Paul, Acts 27:1–44

JUST

Noah was a j man Gen 6:9

Hear a j cause Ps 17:1

It is a joy for the j Prov 21:15

j man who perishes Eccl 7:15

For there is not a j Eccl 7:20

j is uprightness Is 26:7

the blood of the j Lam 4:13

j shall live by his Hab 2:4

He is j and having Zech 9:9

her husband, being a j Matt 1:19

resurrection of the j Luke 14:14

j persons who need no Luke 15:7

the Holy One and the J Acts 3:14

dead, both of the j Acts 24:15

j shall live by faith Rom 1:17

that He might be j Rom 3:26

whatever things are j Phil 4:8

j men made perfect Heb 12:23

have murdered the j James 5:6

He is faithful and j 1 John 1:9

J and true are Your Rev 15:3

JUSTICE

for all His ways are j Deut 32:4

the Almighty pervert j Job 8:3

j as the noonday Ps 37:6

and Your poor with j Ps 72:2

He will bring j Ps 72:4

Do j to the afflicted Ps 82:3

and j are the Ps 89:14

revenues without j Prov 16:8

do not understand j Prov 28:5

j the measuring line Is 28:17

the LORD is a God of j Is 30:18

He will bring forth j Is 42:1

No one calls for j Is 59:4

J is turned back Is 59:14

I, the LORD, love j Is 61:8

you, O home of j Jer 31:23

plundering, execute j Ezek 45:9

truth, and His ways j Dan 4:37

observe mercy and j Hos 12:6

‘Execute true j Zech 7:9

“Where is the God of j Mal 2:17

And He will declare j Matt 12:18

His humiliation His j Acts 8:33

JUSTIFICATION

because of our j Rom 4:25

offenses resulted in j Rom 5:16

men, resulting in j Rom 5:18

JUSTIFIED

Me that you may be j Job 40:8

of Israel shall be j Is 45:25

words you will be j Matt 12:37

But wisdom is j Luke 7:35

j rather than the Luke 18:14

who believes is j Acts 13:39

“That You may be j Rom 3:4

law no flesh will be j Rom 3:20

j freely by His grace Rom 3:24

having been j by Rom 5:1

these He also j Rom 8:30

but you were j 1 Cor 6:11

that we might be j Gal 2:16

no flesh shall be j Gal 2:16

who attempt to be j Gal 5:4

j in the Spirit 1 Tim 3:16

then that a man is j James 2:24

the harlot also j James 2:25

JUSTIFIER

be just and the j Rom 3:26

JUSTIFIES

He who j the wicked Prov 17:15

It is God who j Rom 8:33

JUSTIFY

j the wicked for a Is 5:23

wanting to j himself Luke 10:29

“You are those who j Luke 16:15

is one God who will j Rom 3:30

that God would j Gal 3:8

JUSTLY

of you but to do j Mic 6:8

And we indeed j Luke 23:41

how devoutly and j 1 Thess 2:10

JUSTUS

Surname of Joseph, a disciple, Acts 1:23

———Man of Corinth; befriends Paul, Acts 18:7

KADESH

Spies sent from, Num 13:3, 26

Moses strikes rock at, Num 20:1–13

Boundary in the new Israel, Ezek 47:19

KADESH BARNEA

Boundary of Promised Land, Num 34:1–4

Limit of Joshua’s military campaign, Josh 10:41

KEEP

k you wherever you Gen 28:15

day, to k it holy Ex 20:8

and k My judgments Lev 25:18

k all My commandments 1 Kin 6:12

and that You would k 1 Chr 4:10

Even he who cannot k Ps 22:29

K my soul Ps 25:20

do not k silence Ps 35:22

k Your righteous Ps 119:106

k them in the midst of Prov 4:21

K your heart with all Prov 4:23

a time to k silence Eccl 3:7

Let all the earth k Hab 2:20

k the commandments Matt 19:17

If you love Me, k John 14:15

k through Your name John 17:11

orderly and k the law Acts 21:24

Let your women k 1 Cor 14:34

k the unity of the Eph 4:3

k yourself pure 1 Tim 5:22

k His commandments 1 John 2:3

k yourselves in the Jude 21

k you from stumbling Jude 24

k those things Rev 1:3

KEEPER

Am I my brother’s k Gen 4:9

The LORD is your k Ps 121:5

KEEPERS

in the day when the k Eccl 12:3

KEEPS

the faithful God who k Deut 7:9

k truth forever Ps 146:6

k his way preserves Prov 16:17

k the commandment Prov 19:16

Whoever k the law is a Prov 28:7

none of you k the law John 7:19

born of God k himself 1 John 5:18

and k his garments Rev 16:15

KEILAH

Town of Judah; rescued from Philistines by David, 1 Sam 23:1–5

Prepares to betray David; he escapes, 1 Sam 23:6–13

KENITES

Canaanite tribe whose land is promised to Abraham’s seed, Gen 15:19

Subjects of Balaam’s prophecy, Num 24:20–22

Settle with Judahites, Judg 1:16

Spared by Saul in war with Amalekites, 1 Sam 15:6

KEPT

For I have k the ways 2 Sam 22:22

vineyard I have not k Song 1:6

these things I have k Matt 19:20

all these things I have k Mark 10:20

k all these things Luke 2:19

love, just as I have k John 15:10

k back part of the Acts 5:2

I have k the faith 2 Tim 4:7

who are k by the power 1 Pet 1:5

which now exist are k 2 Pet 3:7

KETURAH

Abraham’s second wife, Gen 25:1

Sons of:

Listed, Gen 25:1, 2

Given gifts and sent away, Gen 25:6

KEY

The k of the house of Is 22:22

have taken away the k Luke 11:52

“He who has the k Rev 3:7

heaven, having the k Rev 20:1

KEYS

I will give you the k Matt 16:19

And I have the k Rev 1:18

KIBROTH HATTAAVAH

Burial site of Israelites slain by God, Num 11:33–35

KICK

is hard for you to k Acts 9:5

KIDNAPPERS

for sodomites, for k 1 Tim 1:10

KIDNAPS

“He who k a man and Ex 21:16

KIDRON

Valley near Jerusalem; crossed by David and Christ, 2 Sam 15:23; John 18:1

Idols dumped there, 2 Chr 29:16

KILL

who finds me will k Gen 4:14

k the Passover Ex 12:21

I k and I make alive Deut 32:39

“Am I God, to k 2 Kin 5:7

a time to k Eccl 3:3

to save life or to k Mark 3:4

of them they will k Luke 11:49

afraid of those who k Luke 12:4

Why do you seek to k John 7:19

“Rise, Peter; k and eat Acts 10:13

KILLED

Abel his brother and k Gen 4:8

For I have k a man for Gen 4:23

LORD k all the Ex 13:15

Your servant has k 1 Sam 17:36

for Your sake we are k Ps 44:22

and scribes, and be k Matt 16:21

Siloam fell and k them Luke 13:4

k the Prince of life Acts 3:15

me, and by it k Rom 7:11

“For Your sake we are k Rom 8:36

who k both the Lord 1 Thess 2:15

martyr, who was k Rev 2:13

KILLS

“The LORD k and 1 Sam 2:6

the one who k the Matt 23:37

for the letter k 2 Cor 3:6

KIND

animals after their k Gen 6:20

k can come out by Mark 9:29

For He is k to the Luke 6:35

suffers long and is k 1 Cor 13:4

And be k to one Eph 4:32

KINDLED

When His wrath is k Ps 2:12

I, the LORD, have k Ezek 20:48

wish it were already k Luke 12:49

KINDLY

The LORD deal k Ruth 1:8

Julius treated Paul k Acts 27:3

k affectionate to one Rom 12:10

KINDNESS

may the LORD show k 2 Sam 2:6

anger, abundant in k Neh 9:17

me His marvelous k Ps 31:21

For His merciful k Ps 117:2

tongue is the law of k Prov 31:26

k shall not depart Is 54:10

I remember you, the k Jer 2:2

by longsuffering, by k 2 Cor 6:6

longsuffering, k Gal 5:22

But when the k and the Titus 3:4

and to brotherly k 2 Pet 1:7

KING

Then Melchizedek k Gen 14:18

days there was no k Judg 17:6

said, “Give us a k 1 Sam 8:6

“Long live the k 1 Sam 10:24

they anointed David k 2 Sam 2:4

Yet I have set My K Ps 2:6

The LORD is K forever Ps 10:16

K answer us when we Ps 20:9

And the K of glory Ps 24:7

k is saved by the Ps 33:16

k Your judgments Ps 72:1

For God is my K Ps 74:12

do who succeeds the k Eccl 2:12

out of prison to be k Eccl 4:14

when your k is a child Eccl 10:16

In the year that K Is 6:1

k will reign in Is 32:1

the LORD is our K Is 33:22

Is not her K in her Jer 8:19

and the everlasting K Jer 10:10

k of Babylon, k Ezek 26:7

I gave you a k in My Hos 13:11

the LORD shall be K Zech 14:9

He who has been born K Matt 2:2

This Is Jesus the K Matt 27:37

by force to make Him k John 6:15

“Behold your K John 19:14

there is another k Acts 17:7

Now to the K eternal 1 Tim 1:17

only Potentate, the K 1 Tim 6:15

this Melchizedek, k Heb 7:1

Honor the k 1 Pet 2:17

K of kings and Lord of Rev 19:16

KINGDOM

you shall be to Me a k Ex 19:6

LORD has torn the k 1 Sam 15:28

Yours is the k 1 Chr 29:11

k is the LORD’s Ps 22:28

the scepter of Your k Ps 45:6

in heaven, and His k Ps 103:19

is an everlasting k Ps 145:13

k which shall never be Dan 2:44

High rules in the k Dan 4:17

k shall be the LORD’s Obad 21

“Repent, for the k Matt 3:2

for Yours is the k Matt 6:13

But seek first the k Matt 6:33

the mysteries of the k Matt 13:11

are the sons of the k Matt 13:38

of such is the k Matt 19:14

up to half of my k Mark 6:23

are not far from the k Mark 12:34

back, is fit for the k Luke 9:62

against nation, and k Luke 21:10

he cannot see the k John 3:3

he cannot enter the k John 3:5

If My k were of this John 18:36

for the k of God is Rom 14:17

when He delivers the k 1 Cor 15:24

will not inherit the k Gal 5:21

the scepter of Your k Heb 1:8

we are receiving a k Heb 12:28

into the everlasting k 2 Pet 1:11

KINGDOMS

the k were moved Ps 46:6

tremble, who shook k Is 14:16

showed Him all the k Matt 4:8

have become the k Rev 11:15

KINGS

The k of the earth set Ps 2:2

k shall fall down Ps 72:11

He is awesome to the k Ps 76:12

By me k reign Prov 8:15

He will stand before k Prov 22:29

k is unsearchable Prov 25:3

that which destroys k Prov 31:3

it is not for k Prov 31:4

K shall be your foster Is 49:23

“They set up k Hos 8:4

before governors and k Matt 10:18

k have desired to see Luke 10:24

You have reigned as k 1 Cor 4:8

and has made us k Rev 1:6

that the way of the k Rev 16:12

may eat the flesh of k Rev 19:18

KIRJATH ARBA

Ancient name of Hebron, Gen 23:2

Possessed by Judah, Judg 1:10

KIRJATH JEARIM

Gibeonite town, Josh 9:17

Ark taken from, 1 Chr 13:5

KISH

Benjamite of Gibeah; father of King Saul, 1 Sam 9:1–3

KISHON

River of north Palestine; Sisera’s army swept away by, Judg 4:7, 13

Elijah executes prophets of Baal at, 1 Kin 18:40

KISS

K the Son Ps 2:12

Let him k me with the Song 1:2

You gave Me no k Luke 7:45

another with a holy k Rom 16:16

one another with a k 1 Pet 5:14

KISSED

And they k one another 1 Sam 20:41

and k Him Matt 26:49

and she k His feet and Luke 7:38

KNEE

that to Me every k Is 45:23

And they bowed the k Matt 27:29

have not bowed the k Rom 11:4

every k shall bow to Rom 14:11

of Jesus every k Phil 2:10

KNEES

make firm the feeble k Is 35:3

be dandled on her k Is 66:12

this reason I bow my k Eph 3:14

and the feeble k Heb 12:12

KNEW

Adam k Eve his wife Gen 4:1

in the womb I k Jer 1:5

to them, ‘I never k Matt 7:23

k what was in man John 2:25

For He made Him who k 2 Cor 5:21

KNIT

of Jonathan was k 1 Sam 18:1

k me together with Job 10:11

be encouraged, being k Col 2:2

KNOCK

k, and it will be Matt 7:7

at the door and k Rev 3:20

KNOW

k good and evil Gen 3:22

and I did not k Gen 28:16

k that I am the LORD Ex 6:7

k that there is no God 2 Kin 5:15

you, my son Solomon, k 1 Chr 28:9

Hear it, and k for Job 5:27

and k nothing Job 8:9

k that my Redeemer Job 19:25

‘What does God k Job 22:13

k Your name will put Ps 9:10

k that I am God Ps 46:10

make me to k wisdom Ps 51:6

Who can k it Jer 17:9

saying, ‘K the LORD Jer 31:34

for you to k justice Mic 3:1

k what hour your Lord Matt 24:42

an oath, “I do not k Matt 26:72

the world did not k John 1:10

We speak what We k John 3:11

k what we worship John 4:22

k that You are John 6:69

hear My voice, and I k John 10:27

If you k these things John 13:17

k whom I have chosen John 13:18

we are sure that You k John 16:30

k that I love You John 21:15

k times or seasons Acts 1:7

and said, “Jesus I k Acts 19:15

wisdom did not k 1 Cor 1:21

nor can he k them 1 Cor 2:14

For we k in part and 1 Cor 13:9

k a man in Christ who 2 Cor 12:2

k the love of Christ Eph 3:19

k whom I have believed 2 Tim 1:12

so that they may k 2 Tim 2:25

this we k that we k Him 1 John 2:3

He who says, “I k 1 John 2:4

and you k all things 1 John 2:20

By this we k love 1 John 3:16

k that we are of the 1 John 3:19

k that He abides 1 John 3:24

k that we are of God 1 John 5:19

“I k your works Rev 2:2

KNOWLEDGE

and the tree of the k Gen 2:9

LORD is the God of k 1 Sam 2:3

Can anyone teach God k Job 21:22

who is perfect in k Job 36:4

unto night reveals k Ps 19:2

k is too wonderful Ps 139:6

k the depths were Prov 3:20

k rather than Prov 8:10

Wise people store up k Prov 10:14

k is easy to him who Prov 14:6

k spares his words Prov 17:27

a soul to be without k Prov 19:2

and he who increases k Eccl 1:18

k is that wisdom Eccl 7:12

no work or device or k Eccl 9:10

Whom will he teach k Is 28:9

k shall increase Dan 12:4

you have rejected k Hos 4:6

having more accurate k Acts 24:22

having the form of k Rom 2:20

by the law is the k of sin Rom 3:20

K puffs up 1 Cor 8:1

whether there is k 1 Cor 13:8

Christ which passes k Eph 3:19

is falsely called k 1 Tim 6:20

in the grace and k 2 Pet 3:18

KNOWN

In Judah God is k Ps 76:1

my mouth will I make k Ps 89:1

If you had k Me John 8:19

My sheep, and am k John 10:14

The world has not k John 17:25

peace they have not k Rom 3:17

I would not have k Rom 7:7

“For who has k Rom 11:34

after you have k Gal 4:9

requests be made k Phil 4:6

k the Holy Scriptures 2 Tim 3:15

KNOWS

For God k that in Gen 3:5

k the secrets of the Ps 44:21

he understands and k Jer 9:24

k what is in the Dan 2:22

k those who trust Nah 1:7

k the things you have Matt 6:8

and hour no one k Matt 24:36

k who the Son is Luke 10:22

but God k your hearts Luke 16:15

searches the hearts k Rom 8:27

k the things of God 1 Cor 2:11

k those who are His 2 Tim 2:19

to him who k to do James 4:17

and k all things 1 John 3:20

written which no one k Rev 2:17

KOHATH

Second son of Levi, Gen 46:8, 11

Brother of Jochebed, mother of Aaron and Moses, Ex 6:16–20

KOHATHITES

Numbered, Num 3:27, 28

Duties assigned to, Num 4:15–20

Leaders of temple music, 1 Chr 6:31–38; 2 Chr 20:19

KORAH

Leads rebellion against Moses and Aaron; supernaturally destroyed, Num 16:1–35

Sons of, not destroyed, Num 26:9–11

LABAN

Son of Bethuel; brother of Rebekah; father of Leah and Rachel, Gen 24:15, 24, 29; 29:16

Agrees to Rebekah’s marriage to Isaac, Gen 24:50, 51

Entertains Jacob, Gen 29:1–14

Substitutes Leah for Rachel, Gen 29:15–30

Agrees to division of cattle; grows resentful of Jacob, Gen 30:25–31:2

Pursues Jacob and makes covenant with him, Gen 31:21–55

LABOR

Six days you shall l Ex 20:9

why then do I l Job 9:29

their boast is only l Ps 90:10

The l of the righteous Prov 10:16

l will increase Prov 13:11

l there is profit Prov 14:23

things are full of l Eccl 1:8

has man for all his l Eccl 2:22

He shall see the l Is 53:11

“Before she was in l Is 66:7

from the womb to see l Jer 20:18

to Me, all you who l Matt 11:28

Do not l for the John 6:27

knowing that your l 1 Cor 15:58

but rather let him l Eph 4:28

mean fruit from my l Phil 1:22

your work of faith, l 1 Thess 1:3

forget your work and l Heb 6:10

your works, your l Rev 2:2

LABORED

l more abundantly than 1 Cor 15:10

for you, lest I have l Gal 4:11

LABORERS

but the l are few Matt 9:37

LABORING

of a l man is sweet Eccl 5:12

l night and day 1 Thess 2:9

LABORS

The person who l Prov 16:26

is no end to all his l Eccl 4:8

entered into their l John 4:38

creation groans and l Rom 8:22

l more abundant 2 Cor 11:23

may rest from their l Rev 14:13

LACHISH

Defeated by Joshua, Josh 10:3–33

Taken by Sennacherib, 2 Kin 18:13–17; Is 36:1, 2; 37:8

LACK

anyone perish for l Job 31:19

the LORD shall not l Ps 34:10

to the poor will not l Prov 28:27

What do I still l Matt 19:20

“One thing you l Mark 10:21

LACKED

among them who l Acts 4:34

LACKING

the things that are l Titus 1:5

LADDER

and behold, a l Gen 28:12

LADEN

nation, a people l Is 1:4

and are heavy l Matt 11:28

LADIES

wisest l answered her Judg 5:29

very day the noble l Esth 1:18

LADY

‘I shall be a l Is 47:7

To the elect l 2 John 1

LAGGING

not l in diligence Rom 12:11

LAHAI ROI

Name of a well, Gen 16:7, 14

Same as Beer Lahai Roi, Gen 24:62

LAID

But man dies and is l Job 14:10

the place where they l Mark 16:6

“Where have you l John 11:34

LAISH

Called Leshem, Josh 19:47; Judg 18:29

Taken by Danites, Judg 18:7, 14, 27

LAKE

cast alive into the l Rev 19:20

LAMB

but where is the l Gen 22:7

took the poor man’s l 2 Sam 12:4

shall dwell with the l Is 11:6

He was led as a l Is 53:7

l shall feed together Is 65:25

The L of God who takes John 1:29

of Christ, as of a l 1 Pet 1:19

the elders, stood a L Rev 5:6

“Worthy is the L Rev 5:12

by the blood of the L Rev 12:11

Book of Life of the L Rev 13:8

supper of the L Rev 19:9

LAME

l take the prey Is 33:23

l shall leap like a Is 35:6

when you offer the l Mal 1:8

blind see and the l Matt 11:5

And a certain man l Acts 3:2

so that what is l Heb 12:13

LAMECH

Son of Methushael, of Cain’s race, Gen 4:17, 18

———Son of Methuselah; father of Noah, Gen 5:25–31

LAMENTATION

was heard in Ramah, l Jer 31:15

was heard in Ramah, l Matt 2:18

and made great l Acts 8:2

LAMP

For You are my l 2 Sam 22:29

“How often is the l Job 21:17

You will light my l Ps 18:28

Your word is a l Ps 119:105

the l of the wicked Prov 13:9

his l will be put out Prov 20:20

Nor do they light a l Matt 5:15

“The l of the body Matt 6:22

when he has lit a l Luke 8:16

l gives you light Luke 11:36

does not light a l Luke 15:8

burning and shining l John 5:35

l shall not shine Rev 18:23

They need no l nor Rev 22:5

LAMPS

he made its seven l Ex 37:23

Jerusalem with l Zeph 1:12

and trimmed their l Matt 25:7

Seven l of fire Rev 4:5

LAMPSTAND

branches of the l Ex 25:32

and there is a l Zech 4:2

a basket, but on a l Matt 5:15

in which was the l Heb 9:2

and remove your l Rev 2:5

LAND

l that I will show you Gen 12:1

l flowing with milk Ex 3:8

l which I am giving Josh 1:2

is heard in our l Song 2:12

they will see the l Is 33:17

Bethlehem, in the l Matt 2:6

LANDMARK

your neighbor’s l Deut 19:14

remove the ancient l Prov 22:28

those who remove a l Hos 5:10

LANGUAGE

whole earth had one l Gen 11:1

is no speech nor l Ps 19:3

a people of strange l Ps 114:1

the peoples a pure l Zeph 3:9

speak in his own l Acts 2:6

blasphemy, filthy l Col 3:8

LANGUAGES

according to their l Gen 10:20

be, so many kinds of l 1 Cor 14:10

LAODICEA

Paul’s concern for, Col 2:1; 4:12–16

Letter to church of, Rev 3:14–22

LAST

He shall stand at l Job 19:25

First and I am the L Is 44:6

l man the same as Matt 20:14

l will be first Matt 20:16

children, it is the l 1 John 2:18

the First and the L Rev 1:11

LATTER

former rain, and the l Joel 2:23

l times some will 1 Tim 4:1

LATTICE

I looked through my l Prov 7:6

gazing through the l Song 2:9

LAUGH

Why did Sarah l Gen 18:13

“God has made me l Gen 21:6

You, O LORD, shall l Ps 59:8

Woe to you who l Luke 6:25

LAUGHS

he l at the threat of Job 41:29

The Lord l at him Ps 37:13

LAUGHTER

was filled with l Ps 126:2

your l be turned to James 4:9

LAW

stones a copy of the l Josh 8:32

When He made a l Job 28:26

The l of the LORD is Ps 19:7

The l of his God is in Ps 37:31

I delight in Your l Ps 119:70

The l of Your mouth is Ps 119:72

l is my delight Ps 119:77

Oh, how I love Your l Ps 119:97

And Your l is truth Ps 119:142

and the l a light Prov 6:23

shall go forth the l Is 2:3

l will proceed from Me Is 51:4

in whose heart is My l Is 51:7

the L is no more Lam 2:9

The l of truth was in Mal 2:6

to destroy the L Matt 5:17

for this is the L Matt 7:12

hang all the L and the Matt 22:40

“The l and the Luke 16:16

l was given through John 1:17

“Does our l judge a John 7:51

l is the knowledge Rom 3:20

because the l brings Rom 4:15

when there is no l Rom 5:13

you are not under l Rom 6:14

Is the l sin Rom 7:7

For we know that the l Rom 7:14

warring against the l Rom 7:23

For what the l could Rom 8:3

who are without l 1 Cor 9:21

l that I might live Gal 2:19

under guard by the l Gal 3:23

born under the l Gal 4:4

l is fulfilled in one Gal 5:14

l is not made for a 1 Tim 1:9

into the perfect l James 1:25

fulfill the royal l James 2:8

LAWFUL

doing what is not l Matt 12:2

Is it l to pay taxes Matt 22:17

All things are l 1 Cor 6:12

LAWGIVER

Judah is My l Ps 60:7

the LORD is our L Is 33:22

There is one L James 4:12

LAWLESS

l one will be revealed 2 Thess 2:8

and hearing their l 2 Pet 2:8

LAWLESSNESS

Me, you who practice l Matt 7:23

l is already at work 2 Thess 2:7

and hated l Heb 1:9

and sin is l 1 John 3:4

LAWYERS

l rejected the will of Luke 7:30

Woe to you also, l Luke 11:46

LAY

nowhere to l His head Matt 8:20

l hands may receive Acts 8:19

Do not l hands on 1 Tim 5:22

l aside all James 1:21

LAZARUS

Beggar described in a parable, Luke 16:20–25

———Brother of Mary and Martha; raised from the dead, John 11:1–44

Attends a supper, John 12:1, 2

Jews seek to kill, John 12:9–11

LAZINESS

L casts one into a Prov 19:15

l the building decays Eccl 10:18

LAZY

l man will be put to Prov 12:24

l man does not roast Prov 12:27

soul of a l man desires Prov 13:4

l man buries his hand Prov 19:24

by the field of the l Prov 24:30

l man is wiser in his Prov 26:16

wicked and l servant Matt 25:26

liars, evil beasts, l Titus 1:12

LEAD

they sank like l Ex 15:10

L me in Your truth and Ps 25:5

L me and guide me Ps 31:3

Your hand shall l Ps 139:10

And do not l us into Matt 6:13

“Can the blind l Luke 6:39

LEADS

He l me beside the Ps 23:2

He l me in the paths Ps 23:3

And if the blind l Matt 15:14

by name and l them out John 10:3

the goodness of God l Rom 2:4

LEAF

plucked olive l Gen 8:11

Will You frighten a l Job 13:25

l will be green Jer 17:8

LEAH

Laban’s eldest daughter; given to Jacob deceitfully, Gen 29:16–27

Unloved by Jacob, but bears children, Gen 29:30–35; 30:16–21

LEAN

all your heart, and l Prov 3:5

Yet they l on the LORD Mic 3:11

LEANING

Then, l back on Jesus’John 13:25

l on the top of his Heb 11:21

LEANNESS

request, but sent l Ps 106:15

of hosts, will send l Is 10:16

LEAP

by my God I can l Ps 18:29

Then the lame shall l Is 35:6

LEARN

it, may hear and l Deut 31:13

l Your statutes Ps 119:71

lest you l his ways Prov 22:25

l to do good Is 1:17

neither shall they l Is 2:4

My yoke upon you and l Matt 11:29

Let a woman l in 1 Tim 2:11

let our people also l Titus 3:14

LEARNED

Me the tongue of the l Is 50:4

who has heard and l John 6:45

have not so l Christ Eph 4:20

in all things I have l Phil 4:12

l obedience by the Heb 5:8

LEARNING

hear and increase l Prov 1:5

l is driving you mad Acts 26:24

were written for our l Rom 15:4

LEAST

Judah, are not the l Matt 2:6

so, shall be called l Matt 5:19

For I am the l of the 1 Cor 15:9

LEAVE

a man shall l his Gen 2:24

He will not l you nor Deut 31:6

For You will not l Ps 16:10

do not l me nor Ps 27:9

“I will never l Heb 13:5

LEAVEN

day you shall remove l Ex 12:15

of heaven is like l Matt 13:33

and beware of the l Matt 16:6

know that a little l 1 Cor 5:6

l leavens the whole Gal 5:9

LEAVES

and they sewed fig l Gen 3:7

nothing on it but l Matt 21:19

l the sheep and flees John 10:12

The l of the tree Rev 22:2

LEBANON

Part of Israel’s inheritance, Josh 13:5–7

Not completely conquered, Judg 3:1–3

Source of materials for temple, 1 Kin 5:2–18; Ezra 3:7

Mentioned in prophecy, Is 10:34; 29:17; 35:2; Ezek 17:3; Hos 14:5–7

LEBBAEUS

See JUDAS

Surname of Judas (Jude), Matt 10:3

LED

l the people around by Ex 13:18

so the LORD alone l Deut 32:12

l them forth by the Ps 107:7

l them by the right Is 63:12

For as many as are l Rom 8:14

l captivity captive Eph 4:8

l away by various 2 Tim 3:6

LEFT

l hand know what your Matt 6:3

“See, we have l Matt 19:27

And everyone who has l Matt 19:29

LEGACY

shame shall be the l Prov 3:35

LEGS

Like the l of the lame Prov 26:7

l are pillars of Song 5:15

did not break His l John 19:33

LEHI

Samson kills Philistines at, Judg 15:9–19

LEMUEL

King taught by his mother, Prov 31:1–31

LEND

“If you l money to Ex 22:25

l him sufficient Deut 15:8

And if you l Luke 6:34

l me three loaves Luke 11:5

LENDER

is servant to the l Prov 22:7

as with the l Is 24:2

LENDING

and my servants, am l Neh 5:10

LENDS

ever merciful, and l Ps 37:26

deals graciously and l Ps 112:5

has pity on the poor l Prov 19:17

LENGTH

The l of the ark shall Gen 6:15

is your life and the l Deut 30:20

L of days is in her Prov 3:16

l is as great as its Rev 21:16

LENGTHENS

a shadow when it l Ps 109:23

LEOPARD

the l shall lie down Is 11:6

or the l its spots Jer 13:23

LEPERS

And when these l 2 Kin 7:8

And many l were in Luke 4:27

LET

“L there be light”Gen 1:3

L the little Matt 19:14

LETTER

the oldness of the l Rom 7:6

for the l kills 2 Cor 3:6

you sorry with my l 2 Cor 7:8

or by word or by l 2 Thess 2:2

LETTERS

does this Man know l John 7:15

or l of commendation 2 Cor 3:1

“For his l,” they say 2 Cor 10:10

with what large l Gal 6:11

LEVI

Third son of Jacob and Leah, Gen 29:34

Avenges rape of Dinah, Gen 34:25–31

Jacob’s prophecy concerning, Gen 49:5–7

Ancestor of Moses and Aaron, Ex 6:16–27

LEVIATHAN

“Can you draw out L Job 41:1

L which You have made Ps 104:26

LEVITE

“Is not Aaron the L Ex 4:14

Likewise a L Luke 10:32

a L of the country of Acts 4:36

LEVITES

Rewarded for dedication, Ex 32:26–29

Appointed over tabernacle, Num 1:47–54

Substituted for Israel’s firstborn, Num 3:12–45

Consecrated to the Lord’s service, Num 8:5–26

Cities assigned to, Num 35:2–8; Josh 14:3, 4; 1 Chr 6:54–81

Organized for temple service, 1 Chr 9:14–34; 23:1–26:28

LEVITICAL

were through the L Heb 7:11

LEWDNESS

wickedness, deceit, l Mark 7:22

drunkenness, not in l Rom 13:13

themselves over to l Eph 4:19

when we walked in l 1 Pet 4:3

LIAR

for he is a l and the John 8:44

but every man a l Rom 3:4

we make Him a l 1 John 1:10

Who is a l but he who 1 John 2:22

his brother, he is a l 1 John 4:20

God has made Him a l 1 John 5:10

LIARS

“All men are l Ps 116:11

Cretans are always l Titus 1:12

and have found them l Rev 2:2

l shall have their Rev 21:8

LIBERALITY

he who gives, with l Rom 12:8

the riches of their l 2 Cor 8:2

LIBERALLY

who gives to all l James 1:5

LIBERTY

year, and proclaim l Lev 25:10

And I will walk at l Ps 119:45

to proclaim l to the Is 61:1

to proclaim l to the Luke 4:18

into the glorious l Rom 8:21

For why is my l 1 Cor 10:29

Lord is, there is l 2 Cor 3:17

therefore in the l Gal 5:1

l as an opportunity Gal 5:13

the perfect law of l James 1:25

yet not using l 1 Pet 2:16

LIBNAH

Canaanite city, captured by Joshua, Josh 10:29, 30

Given to Aaron’s descendants, Josh 21:13

LIBYA

Mentioned in prophecy, Ezek 30:5; Dan 11:43

Jews from, present at Pentecost, Acts 2:1–10

LIE

man, that He should l Num 23:19

For now I will l Job 7:21

I will not l to David Ps 89:35

Do not l to one Col 3:9

God, who cannot l Titus 1:2

do not boast and l James 3:14

know it, and that no l 1 John 2:21

an abomination or a l Rev 21:27

LIED

They have l about the Jer 5:12

You have not l to men Acts 5:4

LIES

sin l at the door Gen 4:7

and he who speaks l Prov 19:5

speaking l in 1 Tim 4:2

and the whole world l 1 John 5:19

LIFE

the breath of l Gen 2:7

l was also in the Gen 2:9

then you shall give l Ex 21:23

For the l of the Lev 17:11

before you today l Deut 30:15

You have granted me l Job 10:12

in whose hand is the l Job 12:10

God takes away his l Job 27:8

with the light of l Job 33:30

He will redeem their l Ps 72:14

word has given me l Ps 119:50

regain the paths of l Prov 2:19

She is a tree of l Prov 3:18

so they will be l Prov 3:22

finds me finds l Prov 8:35

l winds upward for the Prov 15:24

thief hates his own l Prov 29:24

is that wisdom gives l Eccl 7:12

I have cut off my l Is 38:12

you the way of l Jer 21:8

l shall be as a prize Jer 39:18

not worry about your l Matt 6:25

l does not consist Luke 12:15

L is more than Luke 12:23

l was the light John 1:4

so the Son gives l John 5:21

as the Father has l John 5:26

spirit, and they are l John 6:63

have the light of l John 8:12

and I lay down My l John 10:15

resurrection and the l John 11:25

you lay down your l John 13:38

God, who gives l Rom 4:17

that pertain to this l 1 Cor 6:3

Lord Jesus, that the l 2 Cor 4:10

l which I now live Gal 2:20

l is hidden with Col 3:3

of God who gives l 1 Tim 6:13

For what is your l James 4:14

that pertain to l 2 Pet 1:3

l was manifested 1 John 1:2

and the pride of l 1 John 2:16

has given us eternal l 1 John 5:11

who has the Son has l 1 John 5:12

the Lamb’s Book of L Rev 21:27

right to the tree of l Rev 22:14

the water of l freely Rev 22:17

from the Book of L Rev 22:19

LIFT

I will l up my hands Ps 63:4

I will l up my eyes to Ps 121:1

l up your voice like a Is 58:1

l our hearts and hands Lam 3:41

Lord, and He will l James 4:10

LIFTED

O LORD, for You have l Ps 30:1

your heart is l Ezek 28:2

in Hades, he l up his Luke 16:23

the Son of Man be l John 3:14

And I, if I am l John 12:32

of Man must be l John 12:34

LIGHT

“Let there be l Gen 1:3

“The l of the wicked Job 18:5

l will shine on your Job 22:28

the wicked their l Job 38:15

to the dwelling of l Job 38:19

LORD, lift up the l Ps 4:6

The LORD is my l Ps 27:1

Oh, send out Your l Ps 43:3

L is sown for the Ps 97:11

and He has given us l Ps 118:27

and a l to my path Ps 119:105

The l of the righteous Prov 13:9

The l of the eyes Prov 15:30

The LORD gives l Prov 29:13

Truly the l is sweet Eccl 11:7

let us walk in the l Is 2:5

l is darkened by the Is 5:30

because there is no l Is 8:20

moon will be as the l Is 30:26

l shall break forth Is 58:8

for your l has come Is 60:1

be your everlasting l Is 60:20

gives the sun for a l Jer 31:35

l that goes Hos 6:5

“You are the l Matt 5:14

Let your l so shine Matt 5:16

body will be full of l Matt 6:22

than the sons of l Luke 16:8

and the life was the l John 1:4

That was the true L John 1:9

darkness rather than l John 3:19

evil hates the l John 3:20

truth comes to the l John 3:21

saying, “I am the l John 8:12

believe in the l John 12:36

I have come as a l John 12:46

l the hidden 1 Cor 4:5

God who commanded l 2 Cor 4:6

Walk as children of l Eph 5:8

You are all sons of l 1 Thess 5:5

and immortality to l 2 Tim 1:10

into His marvelous l 1 Pet 2:9

do well to heed as a l 2 Pet 1:19

to you, that God is l 1 John 1:5

l as He is in the 1 John 1:7

says he is in the l 1 John 2:9

The Lamb is its l Rev 21:23

Lord God gives them l Rev 22:5

LIGHTEN

L the yoke which 1 Kin 12:9

the sea, to l the load Jon 1:5

LIGHTLY

this, did I do it l 2 Cor 1:17

LIGHTNING

For as the l Matt 24:27

countenance was like l Matt 28:3

saw Satan fall like l Luke 10:18

LIGHTNINGS

were thunderings and l Ex 19:16

the l lit up the world Ps 77:18

l light the world Ps 97:4

the throne proceeded l Rev 4:5

LIGHTS

“Let there be l Gen 1:14

Him who made great l Ps 136:7

whom you shine as l Phil 2:15

from the Father of l James 1:17

LIKE

“Who is l You Ex 15:11

L a lily among thorns Song 2:2

be made l His brethren Heb 2:17

LIKE-MINDED

grant you to be l Rom 15:5

For I have no one l Phil 2:20

LIKENESS

according to Our l Gen 1:26

carved image—any l Ex 20:4

when I awake in Your l Ps 17:15

His own Son in the l Rom 8:3

and coming in the l Phil 2:7

LILY

the l of the valleys Song 2:1

Like a l among thorns Song 2:2

shall grow like the l Hos 14:5

LIMIT

Do you l wisdom to Job 15:8

to the sea its l Prov 8:29

LIMITED

l the Holy One of Ps 78:41

LINE

l has gone out through Ps 19:4

upon precept, l upon l Is 28:10

I am setting a plumb l Amos 7:8

LINEAGE

was of the house and l Luke 2:4

LINEN

her clothing is fine l Prov 31:22

wrapped Him in the l Mark 15:46

l is the righteous Rev 19:8

LINGER

Those who l long at Prov 23:30

salvation shall not l Is 46:13

LION

he lies down as a l Gen 49:9

like a fierce l Job 10:16

l shall eat straw Is 11:7

For I will be like a l Hos 5:14

LIONS

My soul is among l Ps 57:4

the mouths of l Heb 11:33

LIPS

of uncircumcised l Ex 6:12

off all flattering l Ps 12:3

Let the lying l Ps 31:18

The l of the righteous Prov 10:21

but the l of knowledge Prov 20:15

am a man of unclean l Is 6:5

asps is under their l Rom 3:13

other l I will speak 1 Cor 14:21

from evil, and his l 1 Pet 3:10

LISTEN

L carefully to Me Is 55:2

O Lord, l and act Dan 9:19

you are not able to l John 8:43

Why do you l to Him John 10:20

you who fear God, l Acts 13:16

LISTENS

but whoever l to me Prov 1:33

LITTLE

l foxes that spoil the Song 2:15

We have a l sister Song 8:8

upon line, here a l Is 28:10

though you are l Mic 5:2

indeed it came to l Hag 1:9

for I was a l angry Zech 1:15

l ones only a cup Matt 10:42

“O you of l faith Matt 14:31

Whoever receives one l Matt 18:5

to whom l is forgiven Luke 7:47

faithful in a very l Luke 19:17

exercise profits a l 1 Tim 4:8

LIVE

eat, and l forever Gen 3:22

a man does, he shall l Lev 18:5

I would not l forever Job 7:16

L joyfully with the Eccl 9:9

by these things men l Is 38:16

sin, he shall surely l Ezek 3:21

“Seek Me and l Amos 5:4

but the just shall l Hab 2:4

l by bread alone Matt 4:4

who feeds on Me will l John 6:57

for in Him we l Acts 17:28

l peaceably with all Rom 12:18

the life which I now l Gal 2:20

If we l in the Spirit Gal 5:25

to me, to l is Christ Phil 1:21

l godly in Christ 2 Tim 3:12

to l honorably Heb 13:18

l according to God in 1 Pet 4:6

LIVED

died and rose and l Rom 14:9

And they l and reigned Rev 20:4

LIVES

but man l by every Deut 8:3

have risked their l Acts 15:26

He l to God Rom 6:10

For none of us l Rom 14:7

but Christ l in me Gal 2:20

to lay down our l 1 John 3:16

I am He who l Rev 1:18

LIVING

and man became a l Gen 2:7

in the light of the l Ps 56:13

l will take it to Eccl 7:2

l know that they will Eccl 9:5

Why should a l man Lam 3:39

the dead, but of the l Matt 22:32

Why do you seek the l Luke 24:5

to be Judge of the l Acts 10:42

who will judge the l 2 Tim 4:1

the word of God is l Heb 4:12

ready to judge the l 1 Pet 4:5

l creature was like a Rev 4:7

LO-AMMI

Symbolic name of Hosea’s son, Hos 1:8, 9

LO-RUHAMAH

Symbolic name of Hosea’s daughter, Hos 1:6

LOAD

shall bear his own l Gal 6:5

LOATHE

I l my life Job 7:16

l themselves for the Ezek 6:9

LOATHSOME

but a wicked man is l Prov 13:5

LOAVES

have here only five l Matt 14:17

He took the seven l Matt 15:36

lend me three l Luke 11:5

you ate of the l John 6:26

LOCUST

What the chewing l Joel 1:4

left, the swarming l Joel 1:4

LOCUSTS

as numerous as l Judg 7:12

He spoke, and l came Ps 105:34

the l have no king Prov 30:27

and his food was l Matt 3:4

waist, and he ate l Mark 1:6

out of the smoke l Rev 9:3

LODGED

them in and l them Acts 10:23

children, if she has l 1 Tim 5:10

LOFTILY

they speak l Ps 73:8

LOFTY

haughty, nor my eyes l Ps 131:1

Wisdom is too l Prov 24:7

l are their eyes Prov 30:13

and L One who Is 57:15

LOINS

gird up the l of your 1 Pet 1:13

LONG

your days may be l Deut 5:16

who l for death Job 3:21

me the thing that I l Job 6:8

I l for Your salvation Ps 119:174

go around in l robes Mark 12:38

how greatly I l Phil 1:8

LONGSUFFERING

and gracious, l Ps 86:15

is love, joy, peace, l Gal 5:22

and gentleness, with l Eph 4:2

for all patience and l Col 1:11

might show all l 1 Tim 1:16

when once the Divine l 1 Pet 3:20

and consider that the l 2 Pet 3:15

LOOK

Do not l behind you Gen 19:17

who has a haughty l Ps 101:5

A proud l Prov 6:17

that day a man will l Is 17:7

L upon Zion Is 33:20

“L to Me Is 45:22

we l for light Is 59:9

we l for justice Is 59:11

l on Me whom they Zech 12:10

say to you, ‘L here Luke 17:23

of Israel could not l 2 Cor 3:7

while we do not l 2 Cor 4:18

Let each of you l Phil 2:4

L to yourselves 2 John 8

LOOKED

But when I l for good Job 30:26

They l to Him and were Ps 34:5

For He l down from the Ps 102:19

He l for justice Is 5:7

“We l for peace Jer 8:15

“You l for much Hag 1:9

the Lord turned and l Luke 22:61

for he l to the reward Heb 11:26

LOOKING

the plow, and l back Luke 9:62

l for the blessed hope Titus 2:13

l unto Jesus Heb 12:2

l carefully lest Heb 12:15

l for the mercy of Jude 21

LOOKS

Absalom for his good l 2 Sam 14:25

Then he l at men and Job 33:27

God l down from heaven Ps 53:2

The lofty l of man Is 2:11

to you that whoever l Matt 5:28

LOOM

and the web from the l Judg 16:14

cuts me off from the l Is 38:12

LOOSE

l the armor of kings Is 45:1

and whatever you l Matt 16:19

said to them, “L him John 11:44

LOOSED

You have l my bonds Ps 116:16

the silver cord is l Eccl 12:6

LORD

L is my strength Ex 15:2

L is a man of war Ex 15:3

L our God, the L Deut 6:4

sacrifice to the L your God Deut 17:1

may know that the L 1 Kin 8:60

If the L is God 1 Kin 18:21

You alone are the L Neh 9:6

The L of hosts Ps 24:10

belongs to the L Ps 89:18

let us sing to the L Ps 95:1

L is the great God Ps 95:3

Gracious is the L Ps 116:5

L surrounds His people Ps 125:2

The L is righteous Ps 129:4

L is near to all who Ps 145:18

L is a God of justice Is 30:18

L Our Righteousness Jer 23:6

L has done marvelous Joel 2:21

L God is my strength Hab 3:19

“The L is one Zech 14:9

shall not tempt the L Matt 4:7

shall worship the L Matt 4:10

Son of Man is also L Mark 2:28

who is Christ the L Luke 2:11

why do you call Me ‘L Luke 6:46

L is risen indeed Luke 24:34

call Me Teacher and L John 13:13

He is L of all Acts 10:36

‘Who are You, L Acts 26:15

with your mouth the L Rom 10:9

Greek, for the same L Rom 10:12

say that Jesus is L 1 Cor 12:3

second Man is the L 1 Cor 15:47

the Spirit of the L 2 Cor 3:17

that Jesus Christ is L Phil 2:11

and deny the only L Jude 4

L God Omnipotent Rev 19:6

LORDS

many gods and many l 1 Cor 8:5

nor as being l over 1 Pet 5:3

for He is Lord of l Rev 17:14

LORDSHIP

Gentiles exercise l Luke 22:25

LOSE

gain, and a time to l Eccl 3:6

save his life will l Matt 16:25

reap if we do not l Gal 6:9

that we do not l 2 John 8

LOSES

but if the salt l Matt 5:13

and l his own soul Matt 16:26

if she l one coin Luke 15:8

l his life will Luke 17:33

LOSS

he will suffer l 1 Cor 3:15

count all things l Phil 3:8

LOST

are dry, our hope is l Ezek 37:11

save that which was l Matt 18:11

the one which is l Luke 15:4

my sheep which was l Luke 15:6

the piece which I l Luke 15:9

and none of them is l John 17:12

You gave Me I have l John 18:9

LOT

Abram’s nephew; accompanies him, Gen 11:27–12:5; 13:1

Separates from Abram, Gen 13:5–12

Rescued by Abram, Gen 14:12–16

Saved from Sodom for his hospitality, Gen 19:1–29

Tricked into committing incest, Gen 19:30–38

LOT

shall be divided by l Num 26:55

You maintain my l Ps 16:5

cast in your l among Prov 1:14

l is cast into the lap Prov 16:33

LOT’S WIFE

Disobedient, becomes pillar of salt, Gen 19:26

Event to be remembered, Luke 17:32

LOTS

l causes contentions Prov 18:18

garments, casting l Mark 15:24

And they cast their l Acts 1:26

LOUD

I cried out with a l Gen 39:14

Him with l cymbals Ps 150:5

cried out with a l Matt 27:46

I heard behind me a l Rev 1:10

LOVE

l your neighbor as Lev 19:18

l the LORD your God Deut 6:5

your l to me was 2 Sam 1:26

How long will you l Ps 4:2

Oh, l the LORD Ps 31:23

l righteousness Ps 45:7

he has set his l Ps 91:14

Oh, how I l Your law Ps 119:97

peace have those who l Ps 119:165

preserves all who l Ps 145:20

us take our fill of l Prov 7:18

l covers all sins Prov 10:12

a time to l Eccl 3:8

People know neither l Eccl 9:1

l is better than wine Song 1:2

banner over me was l Song 2:4

stir up nor awaken l Song 3:5

I will give you my l Song 7:12

l is as strong as Song 8:6

waters cannot quench l Song 8:7

time was the time of l Ezek 16:8

backsliding, I will l Hos 14:4

do justly, to l mercy Mic 6:8

to you, l your enemies Matt 5:44

l those who l you Matt 5:46

which of them will l Luke 7:42

you do not have the l John 5:42

if you have l for one John 13:35

“If you l Me John 14:15

and My Father will l John 14:23

l one another as I John 15:12

l has no one than this John 15:13

l Me more than these John 21:15

of Jonah, do you l John 21:16

You know that I l John 21:16

because the l of God Rom 5:5

Let l be without Rom 12:9

to l one another Rom 13:8

L does no harm to a Rom 13:10

up, but l edifies 1 Cor 8:1

L suffers long and is 1 Cor 13:4

l does not envy 1 Cor 13:4

l does not parade 1 Cor 13:4

L never fails 1 Cor 13:8

greatest of these is l 1 Cor 13:13

For the l of Christ 2 Cor 5:14

and the God of l 2 Cor 13:11

of the Spirit is l Gal 5:22

Husbands, l your wives Eph 5:25

of the Son of His l Col 1:13

l your wives and do Col 3:19

the commandment is l 1 Tim 1:5

continue in faith, l 1 Tim 2:15

word, in conduct, in l 1 Tim 4:12

For the l of money is 1 Tim 6:10

l their husbands Titus 2:4

Let brotherly l Heb 13:1

having not seen you l 1 Pet 1:8

L the brotherhood 1 Pet 2:17

for “l will cover a 1 Pet 4:8

with a kiss of l 1 Pet 5:14

brotherly kindness l 2 Pet 1:7

loves the world, the l 1 John 2:15

we l the brethren 1 John 3:14

By this we know l 1 John 3:16

him, how does the l 1 John 3:17

Beloved, let us l 1 John 4:7

know God, for God is l 1 John 4:8

In this is l 1 John 4:10

If we l one another 1 John 4:12

L has been perfected 1 John 4:17

There is no fear in l 1 John 4:18

l Him because He first 1 John 4:19

who loves God must l 1 John 4:21

For this is the l 1 John 5:3

have left your first l Rev 2:4

and they did not l Rev 12:11

LOVED

Because the LORD has l 1 Kin 10:9

L one and friend You Ps 88:18

“I have l you Mal 1:2

Yet Jacob I have l Mal 1:2

forgiven, for she l Luke 7:47

so l the world that John 3:16

“See how He l John 11:36

whom Jesus l John 13:23

“As the Father l John 15:9

l them as You have John 17:23

“Jacob I have l Rom 9:13

the Son of God, who l Gal 2:20

l the church and gave Eph 5:25

l righteousness Heb 1:9

God, but that He l 1 John 4:10

Beloved, if God so l 1 John 4:11

To Him who l us and Rev 1:5

LOVELY

l is Your tabernacle Ps 84:1

l woman who lacks Prov 11:22

he is altogether l Song 5:16

whatever things are l Phil 4:8

LOVER

a l of what is good Titus 1:8

LOVERS

For men will be l 2 Tim 3:2

LOVES

l righteousness Ps 33:5

life, and l many days Ps 34:12

A friend l at all Prov 17:17

He who l father or Matt 10:37

l his life will lose John 12:25

l Me will be loved John 14:21

l a cheerful giver 2 Cor 9:7

who l his wife l Eph 5:28

If anyone l the world 1 John 2:15

l God must love his 1 John 4:21

l him who is 1 John 5:1

LOVESICK

apples, for I am l Song 2:5

you tell him I am l Song 5:8

LOVINGKINDNESS

not concealed Your l Ps 40:10

l is better than life Ps 63:3

to declare Your l Ps 92:2

l I have drawn Jer 31:3

LOW

He brings l and lifts 1 Sam 2:7

both l and high Ps 49:2

it l, He lays it l Is 26:5

and hill brought l Luke 3:5

LOWER

made him a little l Ps 8:5

shall go into the l Ps 63:9

made him a little l Heb 2:7

LOWEST

and sets over it the l Dan 4:17

LOWLINESS

with all l and Eph 4:2

or conceit, but in l Phil 2:3

LOWLY

yet He regards the l Ps 138:6

for I am gentle and l Matt 11:29

He has regarded the l Luke 1:48

and exalted the l Luke 1:52

in presence am l 2 Cor 10:1

l body that it may be Phil 3:21

l brother glory James 1:9

LOYAL

or else he will be l Matt 6:24

LUCIFER

Name applied to Satan, Is 14:12

LUKE

“The beloved physician,” Col 4:14

Paul’s last companion, 2 Tim 4:11

LUKEWARM

because you are l Rev 3:16

LUMP

from the same l Rom 9:21

you may be a new l 1 Cor 5:7

LUST

Do not l after her Prov 6:25

caught by their l Prov 11:6

looks at a woman to l Matt 5:28

not fulfill the l Gal 5:16

not in passion of l 1 Thess 4:5

You l and do not have James 4:2

the l of the flesh 1 John 2:16

LUSTS

to fulfill its l Rom 13:14

l which drown men 1 Tim 6:9

also youthful l 2 Tim 2:22

and worldly l Titus 2:12

to the former l 1 Pet 1:14

abstain from fleshly l 1 Pet 2:11

to their own ungodly l Jude 18

LUTE

Awake, l and harp Ps 57:8

l I will praise You Ps 71:22

harp with the l Ps 81:2

ten strings, on the l Ps 92:3

Awake, l and harp Ps 108:2

Praise Him with the l Ps 150:3

LUXURY

L is not fitting Prov 19:10

l are in kings’ courts Luke 7:25

in pleasure and l James 5:5

the abundance of her l Rev 18:3

LYDDA

Aeneas healed at, Acts 9:32–35

LYDIA

Woman of Thyatira; Paul’s first European convert, Acts 16:14, 15, 40

———District of Asia Minor containing Ephesus, Smyrna, Thyatira, and Sardis, Rev 1:11

LYING

I hate and abhor l Ps 119:163

righteous man hates l Prov 13:5

not trust in these l Jer 7:4

in swaddling cloths, l Luke 2:12

saw the linen cloths l John 20:5

putting away l Eph 4:25

signs, and l wonders 2 Thess 2:9

LYSIAS, CLAUDIUS

See CLAUDIUS LYSIAS

LYSTRA

Paul visits; is worshiped by people of and stoned by Jews, Acts 14:6–20

Home of Timothy, Acts 16:1, 2

MAACAH (or Maachah)

Small Syrian kingdom near Mt. Hermon, Deut 3:14

Not possessed by Israel, Josh 13:13

———David’s wife; mother of Absalom, 2 Sam 3:3

———Wife of Rehoboam; mother of King Abijah, 2 Chr 11:18–21

Makes idol; is deposed as queen mother, 1 Kin 15:13

MACEDONIA

Paul preaches in, Acts 16:9–17:14

Paul’s troubles in, 2 Cor 7:5

Churches of, generous, Rom 15:26; 2 Cor 8:1–5

MACHIR

Manasseh’s only son, Gen 50:23

Founder of the family of Machirites, Num 26:29

Conqueror of Gilead, Num 32:39, 40

MACHPELAH

Field containing a cave; bought by Abraham, Gen 23:9–18

Sarah and Abraham buried here, Gen 23:19; 25:9, 10

Isaac, Rebekah, Leah, and Jacob buried here, Gen 49:29–31

MAD

has a demon and is m John 10:20

he said, “I am not m Acts 26:25

MADE

m the stars also Gen 1:16

wife the LORD God m Gen 3:21

hear long ago how I m Is 37:26

things My hand has m Is 66:2

All things were m John 1:3

MADNESS

before them, m 1 Sam 21:13

wisdom and to know m Eccl 1:17

m is in their hearts Eccl 9:3

MAGDALENE

See MARY

MAGIC

women who sew m Ezek 13:18

m brought their books Acts 19:19

MAGNIFICENCE

m I cannot endure Job 31:23

MAGNIFIED

So let Your name be m 2 Sam 7:26

“Let the LORD be m Ps 35:27

for You have m Your Ps 138:2

the Lord Jesus was m Acts 19:17

also Christ will be m Phil 1:20

MAGNIFIES

“My soul m the Lord Luke 1:46

MAGNIFY

m the LORD with me Ps 34:3

m himself above every Dan 11:36

MAGOG

People among Japheth’s descendants, Gen 10:2

Associated with Gog, Ezek 38:2

Representatives of final enemies, Rev 20:8

MAHANAIM

Name given by Jacob to a sacred site, Gen 32:2

Becomes Ishbosheth’s capital, 2 Sam 2:8–29

David flees to, during Absalom’s rebellion, 2 Sam 17:24, 27

MAHER-SHALAL-HASH-BAZ

Symbolic name of Isaiah’s second son; prophetic of the fall of Damascus and Samaria, Is 8:1–4

MAHLON

Husband of Ruth; without child, Ruth 1:2–5

MAIDENS

Both young men and m Ps 148:12

She has sent out her m Prov 9:3

MAIDSERVANT

“I am Ruth, your m Ruth 3:9

save the son of Your m Ps 86:16

“Behold the m Luke 1:38

lowly state of His m Luke 1:48

MAIDSERVANTS

m shall lead her as Nah 2:7

m I will pour out My Acts 2:18

MAIMED

to enter into life m Mark 9:43

the poor and the m Luke 14:21

MAINTAIN

and m their cause 1 Kin 8:45

MAINTAINED

For You have m my Ps 9:4

MAJESTY

with God is awesome m Job 37:22

splendor of Your m Ps 145:5

right hand of the M Heb 1:3

eyewitnesses of His m 2 Pet 1:16

wise, be glory and m Jude 25

MAKE

“Let Us m man in Our Gen 1:26

let us m a name for Gen 11:4

m you a great nation Gen 12:2

“You shall not m Ex 20:4

m Our home with him John 14:23

MAKER

where is God my M Job 35:10

man will look to his M Is 17:7

who strives with his M Is 45:9

M is your husband Is 54:5

has forgotten his M Hos 8:14

builder and m is God Heb 11:10

MALACHI

Prophet and writer, Mal 1:1

MALCHISHUA

Son of King Saul, 1 Sam 14:49

Killed at Gilboa, 1 Sam 31:2

MALCHUS

Servant of the high priest, John 18:10

MALICE

in m be babes 1 Cor 14:20

pleasures, living in m Titus 3:3

laying aside all m 1 Pet 2:1

MALICIOUSNESS

covetousness, m Rom 1:29

MALIGN

m a servant to his Prov 30:10

MALTA

Paul’s shipwreck, Acts 28:1–8

MAMRE

Town or district near Hebron, Gen 23:19

Abram dwells by the oaks of, Gen 13:18

MAN

“Let Us make m Gen 1:26

“You are the m 2 Sam 12:7

“What is m Job 7:17

For an empty-headed m Job 11:12

“Are you the first m Job 15:7

m that You are mindful Ps 8:4

What can m do to me Ps 118:6

coming of the Son of M Matt 24:27

“Behold the M John 19:5

m is not from woman 1 Cor 11:8

since by m came death 1 Cor 15:21

though our outward m 2 Cor 4:16

in Himself one new m Eph 2:15

that the m of God may 2 Tim 3:17

is the number of a m Rev 13:18

MANASSEH

Joseph’s firstborn son, Gen 41:50, 51

Adopted by Jacob, Gen 48:5, 6

Loses his birthright to Ephraim, Gen 48:13–20

———Tribe of:

Numbered, Num 1:34, 35

Half-tribe of, settle east of Jordan, Num 32:33–42; Deut 3:12–15

Help Joshua against Canaanites, Josh 1:12–18

Land assigned to western half-tribe, Josh 17:1–13

Eastern half-tribe builds altar, Josh 22:9–34

Some of, help David, 1 Chr 12:19–31

———Wicked king of Judah; son of Hezekiah, 2 Kin 21:1–18; 2 Chr 33:1–9

Captured and taken to Babylon; repents and is restored, 2 Chr 33:10–13

Removes idols and altars, 2 Chr 33:14–20

MANGER

Will he bed by your m Job 39:9

and laid Him in a m Luke 2:7

the Babe lying in a m Luke 2:16

MANIFEST

m Myself to him John 14:21

is it that You will m John 14:22

MANIFESTATION

But the m of the 1 Cor 12:7

deceitfully, but by m 2 Cor 4:2

MANIFESTED

“I have m Your name John 17:6

God was m in the flesh 1 Tim 3:16

the life was m 1 John 1:2

the love of God was m 1 John 4:9

MANIFOLD

m are Your works Ps 104:24

the m wisdom of God Eph 3:10

good stewards of the m 1 Pet 4:10

MANNA

of Israel ate m Ex 16:35

had rained down m Ps 78:24

Our fathers ate the m John 6:31

of the hidden m Rev 2:17

MANNER

Is this the m of man 2 Sam 7:19

in an unworthy m 1 Cor 11:27

sorrowed in a godly m 2 Cor 7:11

as is the m of some Heb 10:25

what m of persons 2 Pet 3:11

Behold what m of love 1 John 3:1

m worthy of God 3 John 6

MANOAH

Danite; father of Samson, Judg 13:1–25

MANSIONS

house are many m John 14:2

MANTLE

Then he took the m 2 Kin 2:14

MARA

Name chosen by Naomi, Ruth 1:20

MARAH

First Israelite camp after passing through the Red Sea, Num 33:8, 9

MARCHED

people, when You m Ps 68:7

MARK (John)

Son of Mary of Jerusalem; travels with Barnabas and Saul, Acts 12:12, 25

Leaves Paul at Perga, Acts 13:13

Barnabas and Paul separate because of him, Acts 15:37–40

Later approved by Paul, Col 4:10; 2 Tim 4:11

Companion of Peter, 1 Pet 5:13

Author of the second Gospel, Mark 1:1

MARK

And the LORD set a m Gen 4:15

M the blameless man Ps 37:37

slave, to receive a m Rev 13:16

whoever receives the m Rev 14:11

MARKET

is sold in the meat m 1 Cor 10:25

MARRED

so His visage was m Is 52:14

he made of clay was m Jer 18:4

MARRIAGE

nor are given in m Matt 22:30

her in m does well 1 Cor 7:38

M is honorable among Heb 13:4

the m of the Lamb has Rev 19:7

MARRIED

“for I am m to you Jer 3:14

But he who is m 1 Cor 7:33

But she who is m 1 Cor 7:34

MARROW

and of joints and m Heb 4:12

MARRY

it is better not to m Matt 19:10

they neither m nor are Matt 22:30

let them m 1 Cor 7:9

forbidding to m 1 Tim 4:3

the younger widows m 1 Tim 5:14

MARRYING

and drinking, m Matt 24:38

MARTHA

Sister of Mary and Lazarus; loved by Jesus, John 11:1–5

Affirms her faith, John 11:19–28

Offers hospitality to Jesus, Luke 10:38; John 12:1, 2

Gently rebuked by Christ, Luke 10:39–42

MARTYR

m Stephen was shed Acts 22:20

was My faithful m Rev 2:13

MARTYRS

the blood of the m Rev 17:6

MARVEL

Do not m at this John 5:28

MARVELED

Jesus heard it, He m Matt 8:10

And the multitudes m Matt 9:33

so that Pilate m Mark 15:5

And all the world m Rev 13:3

when I saw her, I m Rev 17:6

MARVELOUS

m things He did Ps 78:12

It is m in our eyes Ps 118:23

M are Your works Ps 139:14

of darkness into His m 1 Pet 2:9

MARVELS

people I will do m Ex 34:10

MARY

Mother of Christ, Matt 1:16

Visited by angel, Luke 1:26–38

Visits Elizabeth and offers praise, Luke 1:39–56

Gives birth to Jesus, Luke 2:6–20

Flees to Egypt, Matt 2:13–18

Visits Jerusalem with Jesus, Luke 2:41–52

Entrusted to John’s care, John 19:25–27

———Mother of James and Joses; present at crucifixion and burial, Matt 27:55–61

Sees the risen Lord; informs disciples, Matt 28:1–10

———Magdalene; delivered from seven demons; supports Christ’s ministry, Luke 8:2, 3

Present at crucifixion and burial, Matt 27:55–61

First to see the risen Lord, Mark 16:1–10; John 20:1–18

———Sister of Martha and Lazarus; loved by Jesus, John 11:1–5

Grieves for Lazarus, John 11:19, 20, 28–33

Anoints Jesus, Matt 26:6–13; John 12:1–8

Commended by Jesus, Luke 10:38–42

———Mark’s mother, Acts 12:12–17

MASSAH AND MERIBAH

First, at Rephidim, Israel just out of Egypt, Ex 17:1–7

Second, at Kadesh Barnea, 40 years later, Num 20:1–13

MASTER

of Abraham his m Gen 24:9

a servant like his m Matt 10:25

greater than his m John 15:20

m builder I have laid 1 Cor 3:10

and useful for the M 2 Tim 2:21

MASTERS

m besides You have Is 26:13

can serve two m Luke 16:13

M, give your bondservants Col 4:1

who have believing m 1 Tim 6:2

MATTANIAH

King Zedekiah’s original name, 2 Kin 24:17

MATTER

m is found in me Job 19:28

He who answers a m Prov 18:13

MATTERS

the weightier m Matt 23:23

judge the smallest m 1 Cor 6:2

MATTHEW

Becomes Christ’s follower, Matt 9:9

Chosen as one of the Twelve, Matt 10:2, 3

Called Levi, the son of Alphaeus, Mark 2:14

Author of the first Gospel, Matt (title)

MATTHIAS

Chosen by lot to replace Judas, Acts 1:15–26

MATURE

among those who are m 1 Cor 2:6

understanding be m 1 Cor 14:20

us, as many as are m Phil 3:15

MEAN

What do you m Ex 12:26

MEANING

‘What is the m Deut 6:20

if I do not know the m 1 Cor 14:11

MEANT

but God m it for good Gen 50:20

MEASURE

a perfect and just m Deut 25:15

apportion the waters by m Job 28:25

and the short m Mic 6:10

give the Spirit by m John 3:34

to each one a m Rom 12:3

m the temple of God Rev 11:1

MEASURED

m the waters in the Is 40:12

you use, it will be m Matt 7:2

Then he m its wall Rev 21:17

MEASURES

your house differing m Deut 25:14

weights and diverse m Prov 20:10

MEASURING

the man’s hand was a m Ezek 40:5

behold, a man with a m Zech 2:1

m themselves by 2 Cor 10:12

given a reed like a m Rev 11:1

MEAT

Can He provide m Ps 78:20

He also rained m Ps 78:27

good neither to eat m Rom 14:21

will never again eat m 1 Cor 8:13

is sold in the m 1 Cor 10:25

MEDDLE

why should you m 2 Kin 14:10

MEDES, MEDIA

Part of Medo-Persian Empire, Esth 1:19

Israel deported to, 2 Kin 17:6

Babylon falls to, Dan 5:30, 31

Daniel rises high in kingdom of, Dan 6:1–28

Cyrus, king of, allows Jews to return, 2 Chr 36:22, 23

Agents in Babylon’s fall, Is 13:17–19

MEDIATE

a mediator does not m Gal 3:20

MEDIATOR

Nor is there any m Job 9:33

by the hand of a m Gal 3:19

is one God and one M 1 Tim 2:5

as He is also M Heb 8:6

to Jesus the M of the Heb 12:24

MEDICINE

does good, like m Prov 17:22

their leaves for m Ezek 47:12

MEDITATE

Isaac went out to m Gen 24:63

but you shall m Josh 1:8

M within your heart on Ps 4:4

I m within my heart Ps 77:6

I will m on Your Ps 119:15

Your heart will m Is 33:18

m beforehand on what Luke 21:14

m on these things Phil 4:8

MEDITATES

in His law he m Ps 1:2

MEDITATION

of my mouth and the m Ps 19:14

m be sweet to Him Ps 104:34

It is my m all the day Ps 119:97

MEDITERRANEAN SEA

Described as:

Sea, Gen 49:13

Great Sea, Josh 1:4; 9:1

Sea of the Philistines, Ex 23:31

Western Sea, Deut 11:24; Joel 2:20; Zech 14:8

MEDIUM

a woman who is a m Lev 20:27

a woman who is a m 1 Sam 28:7

MEDIUM’S

shall be like a m Is 29:4

MEDIUMS

“Seek those who are m Is 8:19

MEEK

with equity for the m Is 11:4

Blessed are the m Matt 5:5

MEEKNESS

with you by the m 2 Cor 10:1

are done in the m James 3:13

MEET

For You m him with the Ps 21:3

prepare to m your God Amos 4:12

go out to m him Matt 25:6

m the Lord in the air 1 Thess 4:17

MEETING

In the tabernacle of m Ex 27:21

burned up all the m Ps 74:8

MEGIDDO

City of Canaan; scene of battles, Judg 5:19–21; 2 Kin 23:29, 30

Fortified by Solomon, 1 Kin 9:15

Possible site of Armageddon, Rev 16:16

MELCHIZEDEK

Priest and king of Salem, Gen 14:18–20

Type of Christ’s eternal priesthood, Heb 7:1–22

MELODY

make sweet m Is 23:16

singing and making m Eph 5:19

MELT

You make his beauty m Ps 39:11

man’s heart will m Is 13:7

the elements will m 2 Pet 3:10

MEMBER

body is not one m 1 Cor 12:14

tongue is a little m James 3:5

MEMBERS

you that one of your m Matt 5:29

do not present your m Rom 6:13

that your bodies are m 1 Cor 6:15

neighbor, for we are m Eph 4:25

MEMORIAL

and this is My m Ex 3:15

also be told as a m Matt 26:13

be told of as a m Mark 14:9

MEMORY

The m of him perishes Job 18:17

He may cut off the m Ps 109:15

The m of the righteous Prov 10:7

MEMPHIS (or Noph)

Ancient capital of Egypt, Hos 9:6

Prophesied against by Isaiah, Is 19:13

Jews flee to, Jer 44:1

Denounced by the prophets, Jer 46:19

MEN

m began to call on the Gen 4:26

saw the daughters of m Gen 6:2

you shall die like m Ps 82:7

the Egyptians are m Is 31:3

make you fishers of m Matt 4:19

goodwill toward m Luke 2:14

from heaven or from m Luke 20:4

Likewise also the m Rom 1:27

let no one boast in m 1 Cor 3:21

the Lord, and not to m Eph 6:7

between God and m 1 Tim 2:5

MENAHEM

Cruel king of Israel, 2 Kin 15:14–18

MENSERVANTS

And also on My m Joel 2:29

And on My m and on My Acts 2:18

MENTION

I will make m of Your Ps 71:16

by You only we make m Is 26:13

You who make m of the Is 62:6

he was dying, made m Heb 11:22

MEPHIBOSHETH

Son of King Saul, 2 Sam 21:8

———Grandson of King Saul; crippled son of Jonathan, 2 Sam 4:4–6

Sought out and honored by David, 2 Sam 9:1–13

Accused by Ziba, 2 Sam 16:1–4

Later explains himself to David, 2 Sam 19:24–30

Spared by David, 2 Sam 21:7

MERAB

King Saul’s eldest daughter, 1 Sam 14:49

Saul promises her to David, but gives her to Adriel, 1 Sam 18:17–19

MERARI

Third son of Levi, Gen 46:11

———Descendants of, called Merarites:

Duties in the tabernacle, Num 3:35–37

Cities assigned to, Josh 21:7, 34–40

Duties in the temple, 1 Chr 26:10–19

Assist Ezra after exile, Ezra 8:18, 19

MERCHANDISE

perceives that her m Prov 31:18

house a house of m John 2:16

MERCHANTS

set it in a city of m Ezek 17:4

have multiplied your m Nah 3:16

m were the great men Rev 18:23

MERCIES

for His m are great 2 Sam 24:14

and His tender m Ps 145:9

give you the sure m Acts 13:34

the Father of m 2 Cor 1:3

MERCIFUL

LORD, the LORD God, m Ex 34:6

He is ever m Ps 37:26

God be m to us and Ps 67:1

Blessed are the m Matt 5:7

saying, ‘God be m Luke 18:13

For I will be m Heb 8:12

compassionate and m James 5:11

MERCY

but showing m to Ex 20:6

and abundant in m Num 14:18

m endures forever 1 Chr 16:34

to Your m remember me Ps 25:7

I trust in the m Ps 52:8

shall send forth His m Ps 57:3

You, O Lord, belongs m Ps 62:12

m ceased forever Ps 77:8

M and truth have met Ps 85:10

M shall be built Ps 89:2

m and truth go before Ps 89:14

m is everlasting Ps 100:5

I will sing of m Ps 101:1

For Your m is great Ps 108:4

is full of Your m Ps 119:64

the LORD there is m Ps 130:7

Let not m and truth Prov 3:3

who honors Him has m Prov 14:31

cruel and have no m Jer 6:23

Lord our God belong m Dan 9:9

For I desire m and not Hos 6:6

do justly, to love m Mic 6:8

‘I desire m and not Matt 9:13

And His m is on those Luke 1:50

“I will have m Rom 9:15

of God who shows m Rom 9:16

that He might have m Rom 11:32

m has made trustworthy 1 Cor 7:25

as we have received m 2 Cor 4:1

God, who is rich in m Eph 2:4

but I obtained m 1 Tim 1:13

that he may find m 2 Tim 1:18

to His m He saved us Titus 3:5

that we may obtain m Heb 4:16

judgment is without m James 2:13

God, looking for the m Jude 21

MERIB-BAAL

Another name for Mephibosheth, 1 Chr 8:34

MERODACH

Supreme deity of the Babylonians, Jer 50:2

Otherwise called Bel, Is 46:1

MERODACH-BALADAN

Sends ambassadors to Hezekiah, Is 39:1–8

Also called Berodach-Baladan, 2 Kin 20:12

MERRY

m heart makes a Prov 15:13

eat, drink, and be m Eccl 8:15

we should make m Luke 15:32

MESHACH

Name given to Mishael, Dan 1:7

Advanced to high position, Dan 2:49

Remains faithful in testing, Dan 3:13–30

MESHECH

Son of Japheth, Gen 10:2

His descendants, mentioned in prophecy, Ezek 27:13; 32:26; 38:2, 3

MESOPOTAMIA

Home of Abraham’s relatives, Gen 24:4, 10, 15

Called Padan Aram and Syria, Gen 25:20; 31:20, 24

Israel enslaved to, Judg 3:8–10

Jews from, present at Pentecost, Acts 2:9

MESSAGE

I have heard a m Jer 49:14

For the m of the cross 1 Cor 1:18

MESSENGER

is a faithful m Prov 25:13

“Behold, I send My m Mal 3:1

‘Behold, I send My m Matt 11:10

MESSIAH

until M the Prince Dan 9:25

“We have found the M John 1:41

METHUSELAH

Oldest man on record, Gen 5:27

MICAH

Prophet, contemporary of Isaiah, Is 1:1; Mic 1:1

MICAIAH (or Michaiah)

Prophet who predicts Ahab’s death, 1 Kin 22:8–28

———Contemporary of Jeremiah, Jer 36:11–13

MICHAEL

Chief prince, Dan 10:13, 21

Disputes with Satan, Jude 9

Fights the dragon, Rev 12:7–9

MICHAL

Daughter of King Saul, 1 Sam 14:49

Loves and marries David, 1 Sam 18:20–28

Saves David from Saul, 1 Sam 19:9–17

Given to Palti, 1 Sam 25:44

David demands her from Abner, 2 Sam 3:13–16

Ridicules David; becomes barren, 2 Sam 6:16–23

MICHMASH

Site of battle with Philistines, 1 Sam 13:5, 11, 16, 23

Scene of Jonathan’s victory, 1 Sam 14:1–16

MIDIAN

Son of Abraham by Keturah, Gen 25:1–4

———Region in the Arabian desert occupied by the Midianites, Gen 25:6; Ex 2:15

MIDIANITES

Descendants of Abraham by Keturah, Gen 25:1, 2

Moses flees to, Ex 2:15

Join Moab in cursing Israel, Num 22:4–7

Intermarriage with incurs God’s wrath, Num 25:1–18

Defeated by Israel, Num 31:1–10

Oppress Israel; defeated by Gideon, Judg 6; 7

MIDST

God is in the m Ps 46:5

that I am in the m Joel 2:27

I am there in the m Matt 18:20

MIGHT

‘My power and the m Deut 8:17

shall speak of the m Ps 145:6

the greatness of His m Is 40:26

man glory in his m Jer 9:23

their m has failed Jer 51:30

‘Not by m nor by Zech 4:6

in the power of His m Eph 6:10

greater in power and m 2 Pet 2:11

honor and power and m Rev 7:12

MIGHTIER

coming after me is m Matt 3:11

MIGHTILY

to shake the earth m Is 2:19

which works in me m Col 1:29

MIGHTY

He was a m hunter Gen 10:9

for they are too m Num 22:6

How the m have fallen 2 Sam 1:19

is wise in heart and m Job 9:4

The LORD m in battle Ps 24:8

their Redeemer is m Prov 23:11

Woe to men m at Is 5:22

great in counsel and m Jer 32:19

m men are made red Nah 2:3

m has done great Luke 1:49

He has put down the m Luke 1:52

the flesh, not many m 1 Cor 1:26

the working of His m Eph 1:19

from heaven with His m 2 Thess 1:7

MILCOM

Solomon went after, 1 Kin 11:5

Altar destroyed by Josiah, 2 Kin 23:12, 13

MILETUS

Paul meets Ephesian elders here, Acts 20:15–38

Paul leaves Trophimus here, 2 Tim 4:20

MILK

for water, she gave m Judg 5:25

honey and m are under Song 4:11

come, buy wine and m Is 55:1

and whiter than m Lam 4:7

shall flow with m Joel 3:18

have come to need m Heb 5:12

m is unskilled in the Heb 5:13

desire the pure m 1 Pet 2:2

MILL

be grinding at the m Matt 24:41

MILLO

Fort at Jerusalem, 2 Sam 5:9

Prepared by Solomon, 1 Kin 9:15

Strengthened by Hezekiah, 2 Chr 32:5

Scene of Joash’s death, 2 Kin 12:20, 21

MILLSTONE

m were hung around his Matt 18:6

a stone like a great m Rev 18:21

MIND

put wisdom in the m Job 38:36

perfect peace, whose m Is 26:3

nor have an anxious m Luke 12:29

m I myself serve the Rom 7:25

who has known the m Rom 11:34

Be of the same m Rom 12:16

convinced in his own m Rom 14:5

“who has known the m 1 Cor 2:16

you are out of your m 1 Cor 14:23

Let this m be in you Phil 2:5

to m your own 1 Thess 4:11

love and of a sound m 2 Tim 1:7

MINDFUL

is man that You are m Ps 8:4

The LORD has been m Ps 115:12

for you are not m Matt 16:23

is man that You are m Heb 2:6

MINDS

people change their m Ex 13:17

put My law in their m Jer 31:33

I stir up your pure m 2 Pet 3:1

He who searches the m Rev 2:23

MINISTER

to make you a m Acts 26:16

for he is God’s m Rom 13:4

you will be a good m 1 Tim 4:6

a M of the sanctuary Heb 8:2

MINISTERED

But the child m 1 Sam 2:11

a thousand thousands m Dan 7:10

As they m to the Lord Acts 13:2

MINISTERS

angels spirits, His m Ps 104:4

for they are God’s m Rom 13:6

commend ourselves as m 2 Cor 6:4

Are they m of Christ 2 Cor 11:23

If anyone m 1 Pet 4:11

MINISTRIES

are differences of m 1 Cor 12:5

MINISTRY

I magnify my m Rom 11:13

But if the m of death 2 Cor 3:7

since we have this m 2 Cor 4:1

and has given us the m 2 Cor 5:18

for the work of m Eph 4:12

m which you have Col 4:17

fulfill your m 2 Tim 4:5

a more excellent m Heb 8:6

MINT

For you pay tithe of m Matt 23:23

MIRACLE

saying, ‘Show a m Ex 7:9

no one who works a m Mark 9:39

that a notable m Acts 4:16

MIRACLES

God worked unusual m Acts 19:11

the working of m 1 Cor 12:10

Are all workers of m 1 Cor 12:29

with various m Heb 2:4

MIRIAM

Sister of Aaron and Moses, Num 26:59

Chosen by God; called a prophetess, Ex 15:20

Punished for rebellion, Num 12:1–16

Buried at Kadesh, Num 20:1

MIRTH

I will test you with m Eccl 2:1

is in the house of m Eccl 7:4

joy is darkened, the m Is 24:11

MISER

eat the bread of a m Prov 23:6

MISERIES

m that are coming James 5:1

MISERY

would forget your m Job 11:16

and remember his m Prov 31:7

MISTREATED

But the Egyptians m Deut 26:6

those who are m Heb 13:3

MISTREATS

m his father and Prov 19:26

MITES

widow putting in two m Luke 21:2

MIZPAH

Site of covenant between Jacob and Laban, Gen 31:44–53

———Town of Benjamin; outraged Israelites gather here, Josh 18:21, 26; Judg 20:1, 3

Samuel gathers Israel, 1 Sam 7:5–16; 10:17–25

Residence of Gedaliah, 2 Kin 25:23, 25

MOAB

Son of Lot, Gen 19:33–37

———Country of the Moabites, Deut 1:5

MOABITES

Descendants of Lot, Gen 19:36, 37

Join Midian in cursing Israel, Num 22:4

Excluded from Israel, Deut 23:3–6

Kindred of Ruth, Ruth 1:4

Subdued by Israel, 1 Sam 14:47; 2 Sam 8:2; 2 Kin 3:4–27

Women of, lead Solomon astray, 1 Kin 11:1–8

Prophecies concerning, Is 11:14; 15:1–9; Jer 48:1–47; Amos 2:1–3

MOAN

m sadly like doves Is 59:11

MOCK

I will m when your Prov 1:26

Fools m at sin Prov 14:9

to the Gentiles to m Matt 20:19

MOCKED

at noon, that Elijah m 1 Kin 18:27

“I am one m by his Job 12:4

knee before Him and m Matt 27:29

deceived, God is not m Gal 6:7

MOCKER

Wine is a m Prov 20:1

MOCKERS

that there would be m Jude 18

MOCKINGS

others had trial of m Heb 11:36

MOCKS

He who m the poor Prov 17:5

MODERATION

with propriety and m 1 Tim 2:9

MOLECH

God of the Ammonites; worshiped by Solomon, 1 Kin 11:7

Human sacrifice made to, Lev 18:21; 2 Kin 23:10

MOMENT

consume them in a m Num 16:21

In a m they die Job 34:20

face from you for a m Is 54:8

in a m, in the 1 Cor 15:52

which is but for a m 2 Cor 4:17

MONEY

does not put out his m Ps 15:5

m answers every Eccl 10:19

be redeemed without m Is 52:3

and you who have no m Is 55:1

of the m changers Matt 21:12

and hid his lord’s m Matt 25:18

promised to give him m Mark 14:11

Carry neither m Luke 10:4

I sent you without m Luke 22:35

the m changers doing John 2:14

be purchased with m Acts 8:20

not greedy for m 1 Tim 3:3

m is a root of all 1 Tim 6:10

not greedy for m Titus 1:7

MONSTER

me up like a m Jer 51:34

of Egypt, O great m Ezek 29:3

MOON

until the m is no more Ps 72:7

morning, fair as the m Song 6:10

sun and m grow dark Joel 2:10

m will not give its Mark 13:24

MORDECAI

Esther’s guardian; advises her, Esth 2:5–20

Reveals plot to kill the king, Esth 2:21–23

Refuses homage to Haman, Esth 3:1–6

Honored by the king, Esth 6:1–12

Exalted highly, Esth 8:15; 9:4

Institutes feast of Purim, Esth 9:20–31

MORIAH

God commands Abraham to sacrifice Isaac here, Gen 22:1–13

Site of Solomon’s temple, 2 Chr 3:1

MORNING

the eyelids of the m Job 41:18

Evening and m and at Ps 55:17

the wings of the m Ps 139:9

looks forth as the m Song 6:10

Lucifer, son of the m Is 14:12

established as the m Hos 6:3

very early in the m Luke 24:1

the Bright and M Star Rev 22:16

MORSEL

or eaten my m by Job 31:17

Better is a dry m Prov 17:1

Esau, who for one m Heb 12:16

MORTAL

sin reign in your m Rom 6:12

and this m must put 1 Cor 15:53

MORTALITY

m may be swallowed 2 Cor 5:4

MORTALS

with idolatrous m Ps 26:4

MOSES

Born; hidden by mother; adopted by Pharaoh’s daughter, Ex 2:1–10

Kills Egyptian and flees to Midian, Ex 2:11–22

Receives call from God, Ex 3:1–4:17

Returns to Israelites in Egypt, Ex 4:18–31

Wins Israel’s deliverance with plagues, Ex 5:1–6:13; 6:28–11:10; 12:29–42

Leads Israel out of Egypt and through the Red Sea, Ex 13:17–14:31

His song of praise, Ex 15:1–18

Provides miraculously for the people, Ex 15:22–17:7

Appoints judges, Ex 18

Receives the law on Mount Sinai, Ex 19–23

Receives instructions for tabernacle, Ex 25–31

Intercedes for Israel’s sin, Ex 32

Recommissioned and encouraged, Ex 33; 34

Further instructions and building of the tabernacle, Ex 35–40

Consecrates Aaron, Lev 8:1–36

Takes census, Num 1:1–54

Resumes journey to Canaan, Num 10:11–36

Complains; 70 elders appointed, Num 11:1–35

Intercedes for people when they refuse to enter Canaan, Num 14:11–25

Puts down Korah’s rebellion, Num 16

Sins in anger, Num 20:1–13

Makes bronze serpent, Num 21:4–9

Travels toward Canaan, Num 21:10–20

Takes second census, Num 26

Commissions Joshua as his successor, Num 27:12–23

Receives further laws, Num 28–30

Commands conquest of Midian, Num 31

Final instructions, Num 32–36

Forbidden to enter Promised Land, Deut 3:23–28

Gives farewell messages, Deut 32; 33

Sees Promised Land; dies, Deut 34:1–7

Is mourned and extolled, Deut 34:8–12

Appears with Christ at Transfiguration, Matt 17:1–3

MOST

His mouth is m sweet Song 5:16

on your m holy faith Jude 20

MOTH

m will eat them Is 50:9

where m and rust Matt 6:19

MOTHER

because she was the m Gen 3:20

like a joyful m Ps 113:9

the only one of her m Song 6:9

m might have been my Jer 20:17

leave his father and m Matt 19:5

“Behold your m John 19:27

free, which is the m Gal 4:26

The M of Harlots Rev 17:5

MOUNT

come up to M Sinai Ex 19:23

you like M Carmel Song 7:5

they shall m up with Is 40:31

for this Hagar is M Gal 4:25

MOUNT CARMEL

Prophets gather at, 1 Kin 18:19, 20

Elisha journeys to, 2 Kin 2:25

Shunammite woman comes to Elisha at, 2 Kin 4:25

MOUNT EBAL

Cursed by God, Deut 11:29

Joshua builds an altar on, Josh 8:30

MOUNT GERIZIM

Mount of blessing, Deut 11:29; 27:12

Jotham speaks to people of Shechem here, Judg 9:7

Samaritans’ sacred mountain, John 4:20, 21

MOUNT GILBOA

Men of Israel slain at, 1 Sam 31:1

Saul and his sons slain at, 1 Sam 31:8

MOUNT GILEAD

Gideon divides the people for battle at, Judg 7:3

MOUNT HOR

Lord speaks to Moses and Aaron on, Num 20:23

Aaron dies on, Num 20:25–28

MOUNT HOREB

Sons of Israel stripped of ornaments at, Ex 33:6

The same as Sinai, Ex 3:1

MOUNT OF OLIVES

See OLIVES, MOUNT OF

MOUNT SINAI

Lord descends upon, in fire, Ex 19:18

Lord calls Moses to the top of, Ex 19:20

The glory of the Lord rests on, for six days, Ex 24:16

MOUNT TABOR

Deborah sends Barak there to defeat Canaanites, Judg 4:6–14

MOUNT ZION

Survivors shall go out from, 2 Kin 19:31

MOUNTAIN

to Horeb, the m Ex 3:1

“But as a m falls Job 14:18

You have made my m Ps 30:7

of many peaks is the m Ps 68:15

let us go up to the m Is 2:3

image became a great m Dan 2:35

Who are you, O great m Zech 4:7

you will say to this m Matt 17:20

with Him on the holy m 2 Pet 1:18

MOUNTAINS

He removes the m Job 9:5

Surely the m yield Job 40:20

m will bring peace Ps 72:3

excellent than the m Ps 76:4

m were brought forth Ps 90:2

m melt like wax at the Ps 97:5

m skipped like rams Ps 114:4

m surround Jerusalem Ps 125:2

m shall depart and the Is 54:10

in Judea flee to the m Matt 24:16

that I could remove m 1 Cor 13:2

m were not found Rev 16:20

MOURN

and you m at last Prov 5:11

a time to m Eccl 3:4

are those who m Matt 5:4

Lament and m and weep James 4:9

of the earth will m Rev 1:7

MOURNED

we m to you Matt 11:17

and have not rather m 1 Cor 5:2

MOURNING

This is a deep m Gen 50:11

m all the day long Ps 38:6

m shall be ended Is 60:20

men break bread in m Jer 16:7

I will turn their m Jer 31:13

shall be a great m Zech 12:11

be turned to m and James 4:9

MOURNS

heavily, as one who m Ps 35:14

The earth m and fades Is 24:4

for Him as one m Zech 12:10

MOUTH

“Who has made man’s m Ex 4:11

Out of the m of babes Ps 8:2

The m of the righteous Ps 37:30

m shall speak wisdom Ps 49:3

iniquity stops its m Ps 107:42

knowledge, but the m Prov 10:14

m preserves his life Prov 13:3

The m of an immoral Prov 22:14

and a flattering m Prov 26:28

m speaking pompous Dan 7:8

the doors of your m Mic 7:5

m defiles a man Matt 15:11

m I will judge you Luke 19:22

I will give you a m Luke 21:15

m confession is made Rom 10:10

m great swelling words Jude 16

vomit you out of My m Rev 3:16

MOVE

and the earth will m Is 13:13

the mountain shall m Zech 14:4

in Him we live and m Acts 17:28

MOVED

shall never be m Ps 15:5

she shall not be m Ps 46:5

spoke as they were m 2 Pet 1:21

MUCH

m study is Eccl 12:12

m better than wine is Song 4:10

to whom m is given Luke 12:48

M more then Rom 5:9

MULTIPLIED

sorrows shall be m Ps 16:4

of the disciples m Acts 6:7

word of God grew and m Acts 12:24

MULTIPLY

“Be fruitful and m Gen 1:22

m your descendants Gen 16:10

m my days as the Job 29:18

m the descendants Jer 33:22

MULTITUDE

stars of heaven in m Deut 1:10

Your house in the m Ps 5:7

m that kept a pilgrim Ps 42:4

In the m of words sin Prov 10:19

In a m of people is a Prov 14:28

compassion on the m Matt 15:32

with the angel a m Luke 2:13

“love will cover a m 1 Pet 4:8

and behold, a great m Rev 7:9

MURDER

“You shall not m Ex 20:13

‘You shall not m Matt 5:21

threats and m against Acts 9:1

You m and covet and James 4:2

MURDERED

sons of those who m Matt 23:31

Jesus whom you m Acts 5:30

one and m his brother 1 John 3:12

MURDERER

He was a m from the John 8:44

and asked for a m Acts 3:14

of you suffer as a m 1 Pet 4:15

his brother is a m 1 John 3:15

MURDERERS

in it, but now m Is 1:21

and profane, for m 1 Tim 1:9

abominable, m Rev 21:8

MURDERS

evil thoughts, m Matt 15:19

envy, m, drunkenness Gal 5:21

MUSIC

So David played m 1 Sam 18:10

m are brought low Eccl 12:4

the house, he heard m Luke 15:25

MUSING

while I was m Ps 39:3

MUTE

Or who makes the m Ex 4:11

m who does not open Ps 38:13

I was m with silence Ps 39:2

I was m Ps 39:9

MUTILATION

beware of the m Phil 3:2

MUTUAL

by the m faith both Rom 1:12

MUZZLE

“You shall not m Deut 25:4

“You shall not m 1 Tim 5:18

MYSTERIES

to you to know the m Matt 13:11

and understand all m 1 Cor 13:2

the spirit he speaks m 1 Cor 14:2

MYSTERIOUS

today is not too m Deut 30:11

MYSTERY

given to know the m Mark 4:11

wisdom of God in a m 1 Cor 2:7

Behold, I tell you a m 1 Cor 15:51

made known to us the m Eph 1:9

This is a great m Eph 5:32

m which has been Col 1:26

the m of godliness 1 Tim 3:16

NAAMAN

Captain in the Syrian army, 2 Kin 5:1–11

Healed of his leprosy, 2 Kin 5:14–17

Referred to by Christ, Luke 4:27

NABAL

Refuses David’s request, 1 Sam 25:2–12

Escapes David’s wrath but dies of a stroke, 1 Sam 25:13–39

NABOTH

Murdered for his vineyard by King Ahab, 1 Kin 21:1–16

His murder avenged, 1 Kin 21:17–25

NADAB

Eldest of Aaron’s four sons, Ex 6:23

Takes part in affirming covenant, Ex 24:1, 9–12

Becomes priest, Ex 28:1

Consumed by fire, Lev 10:1–7

———King of Israel, 1 Kin 14:20

Killed by Baasha, 1 Kin 15:25–31

NAHASH

King of Ammon; makes impossible demands, 1 Sam 11:1–15

NAHOR

Grandfather of Abraham, Gen 11:24–26

———Son of Terah, brother of Abraham, Gen 11:17

NAHUM

Inspired prophet to Judah concerning Nineveh, Nah 1:1

NAILED

n it to the cross Col 2:14

NAIN

Village south of Nazareth; Jesus raises widow’s son here, Luke 7:11–17

NAIOTH

Prophets’ school in Ramah, 1 Sam 19:18, 19, 22, 23

NAKED

And they were both n Gen 2:25

knew that they were n Gen 3:7

“N I came from my Job 1:21

Isaiah has walked n Is 20:3

I was n and you Matt 25:36

and fled from them n Mark 14:52

shall not be found n 2 Cor 5:3

but all things are n Heb 4:13

brother or sister is n James 2:15

poor, blind, and n Rev 3:17

NAKEDNESS

of Canaan, saw the n Gen 9:22

or famine, or n Rom 8:35

often, in cold and n 2 Cor 11:27

n may not be revealed Rev 3:18

NAME

Abram called on the n Gen 13:4

Israel shall be your n Gen 35:10

This is My n forever Ex 3:15

shall not take the n Ex 20:7

are called by the n Deut 28:10

glorious and awesome n Deut 28:58

by My n will humble 2 Chr 7:14

and he has no n Job 18:17

excellent is Your n Ps 8:1

n will put their trust Ps 9:10

be His glorious n Ps 72:19

n is great in Israel Ps 76:1

do not call on Your n Ps 79:6

to Your n give glory Ps 115:1

above all Your n Ps 138:2

He calls them all by n Ps 147:4

The n of the LORD is a Prov 18:10

A good n is to be Prov 22:1

what is His Son’s n Prov 30:4

make mention of Your n Is 26:13

the LORD, that is My n Is 42:8

be to the LORD for a n Is 55:13

be called by a new n Is 62:2

Everlasting is Your n Is 63:16

who calls on Your n Is 64:7

it shall be to Me a n Jer 33:9

and made Yourself a n Dan 9:15

we will walk in the n Mic 4:5

They will call on My n Zech 13:9

n shall be great Mal 1:11

to you who fear My n Mal 4:2

you shall call His n Matt 1:21

hallowed be Your n Matt 6:9

prophesied in Your n Matt 7:22

righteous man in the n Matt 10:41

n Gentiles will trust Matt 12:21

together in My n Matt 18:20

will come in My n Matt 24:5

“My n is Legion Mark 5:9

The virgin’s n was Luke 1:27

“His n is John Luke 1:63

and cast out your n Luke 6:22

who believe in His n John 1:12

comes in his own n John 5:43

his own sheep by n John 10:3

through faith in His n Acts 3:16

there is no other n Acts 4:12

suffer shame for His n Acts 5:41

which is above every n Phil 2:9

deed, do all in the n Col 3:17

a more excellent n Heb 1:4

blaspheme that noble n James 2:7

reproached for the n 1 Pet 4:14

you hold fast to My n Rev 2:13

n that you are alive Rev 3:1

having His Father’s n Rev 14:1

and glorify Your n Rev 15:4

n written that no one Rev 19:12

NAME’S

saved them for His n Ps 106:8

forgiven you for His n 1 John 2:12

NAMED

let my name be n Gen 48:16

I have n you Is 45:4

NAOMI

Widow of Elimelech, Ruth 1:1–3

Returns to Bethlehem with Ruth, Ruth 1:14–19

Arranges Ruth’s marriage to Boaz, Ruth 3; 4

NAPHTALI

Son of Jacob by Bilhah, Gen 30:1–8

Receives Jacob’s blessing, Gen 49:21, 28

———Tribe of:

Numbered, Num 1:42, 43

Territory assigned to, Josh 19:32–39

Joins Gideon’s army, Judg 7:23

Attacked by Ben-Hadad and Tiglath-Pileser, 1 Kin 15:20; 2 Kin 15:29

Prophecy of great light in; fulfilled in Christ’s ministry, Is 9:1–7; Matt 4:12–16

NARROW

“Enter by the n gate Matt 7:13

n is the gate and Matt 7:14

NATHAN

Son of David, 2 Sam 5:14

Mary’s lineage traced through, Zech 12:12

———Prophet under David and Solomon, 1 Chr 29:29

Reveals God’s plan to David, 2 Sam 7:2–29

Rebukes David’s sin, 2 Sam 12:1–15

Reveals Adonijah’s plot, 1 Kin 1:10–46

NATHANAEL

One of Christ’s disciples, John 1:45–51

NATION

make you a great n Gen 12:2

You slay a righteous n Gen 20:4

priests and a holy n Ex 19:6

dealt thus with any n Ps 147:20

exalts a n Prov 14:34

lift up sword against n Is 2:4

that the righteous n Is 26:2

a small one a strong n Is 60:22

n that was not called Is 65:1

n changed its gods Jer 2:11

I will make them one n Ezek 37:22

since there was a n Dan 12:1

n will rise against Matt 24:7

for he loves our n Luke 7:5

those who are not a n Rom 10:19

tribe, tongue, and n Rev 13:7

NATIONS

father of many n Gen 17:5

mother of n Gen 17:16

itself among the n Num 23:9

Why do the n rage Ps 2:1

I will give You the n Ps 2:8

n shall serve Him Ps 72:11

n shall call Him Ps 72:17

n shall fear the name Ps 102:15

is high above all n Ps 113:4

All n before Him are Is 40:17

n who do not know Is 55:5

the wise men of the n Jer 10:7

the Desire of All N Hag 2:7

n shall be joined Zech 2:11

witness to all the n Matt 24:14

disciples of all the n Matt 28:19

house of prayer for all n Mark 11:17

who was to rule all n Rev 12:5

the healing of the n Rev 22:2

NATURAL

women exchanged the n Rom 1:26

the men, leaving the n Rom 1:27

did not spare the n Rom 11:21

n man does not receive 1 Cor 2:14

It is sown a n body 1 Cor 15:44

not first, but the n 1 Cor 15:46

NATURE

for what is against n Rom 1:26

n itself teach you 1 Cor 11:14

We who are Jews by n Gal 2:15

by n children of wrath Eph 2:3

of the divine n 2 Pet 1:4

NAZARENE

Jesus to be called, Matt 2:23

Descriptive of Jesus’ followers, Acts 24:5

NAZARETH

Town in Galilee; considered obscure, John 1:46

City of Jesus’ parents, Matt 2:23

Early home of Jesus, Luke 2:39–51

Jesus rejected by, Luke 4:16–30

NAZIRITE

the vow of a N Num 6:2

N to God from the womb Judg 13:5

NEAR

that has God so n to it Deut 4:7

But the word is very n Deut 30:14

The LORD is n to all Ps 145:18

upon Him while He is n Is 55:6

know that it is n Matt 24:33

kingdom of God is n Luke 21:31

“The word is n Rom 10:8

to those who were n Eph 2:17

for the time is n Rev 1:3

NEARER

now our salvation is n Rom 13:11

NEBO

Babylonian god, Is 46:1

———Summit of Pisgah; Moses dies here, Deut 32:49; 34:1, 5

NEBUCHADNEZZAR

Monarch of the Neo-Babylonian Empire (605–562 B.C.); carries Jews captive to Babylon, Dan 1:1–3

Crushes Jehoiachin’s revolt, 2 Kin 24:10–17

Destroys Jerusalem; captures Zedekiah, Jer 39:5–8

Prophecies concerning, Is 14:4–27; Jer 21:7–10; 25:8, 9; 27:4–11; 32:28–36; 43:10–13; Ezek 26:7–12

NEBUZARADAN

Nebuchadnezzar’s captain at siege of Jerusalem, 2 Kin 25:8–20

Protects Jeremiah, Jer 39:11–14

NECESSARY

mouth more than my n Job 23:12

and thus it was n Luke 24:46

burden than these n Acts 15:28

I found it n to write Jude 3

NECESSITIES

have provided for my n Acts 20:34

and again for my n Phil 4:16

NECESSITY

n is laid upon me 1 Cor 9:16

not grudgingly or of n 2 Cor 9:7

NECK

smooth part of his n Gen 27:16

and grace to your n Prov 3:22

n was an iron sinew Is 48:4

were hung around his n Matt 18:6

ran and fell on his n Luke 15:20

NECKS

stiffened their n Neh 9:29

with outstretched n Is 3:16

who risked their own n Rom 16:4

NEED

in nakedness, and in n Deut 28:48

a prowler, and your n Prov 24:34

the things you have n Matt 6:8

‘The Lord has n Matt 21:3

each as anyone had n Acts 4:35

hand, “I have no n 1 Cor 12:21

who ministered to my n Phil 2:25

supply all your n Phil 4:19

to help in time of n Heb 4:16

sees his brother in n 1 John 3:17

The city had no n Rev 21:23

NEEDY

your poor and your n Deut 15:11

They push the n Job 24:4

n shall not always be Ps 9:18

He will deliver the n Ps 72:12

and lifts the n Ps 113:7

to rob the n of Is 10:2

n will lie down in Is 14:30

a strength to the n Is 25:4

NEGLECT

n the gift that is 1 Tim 4:14

if we n so great a Heb 2:3

NEGLECTED

n the weightier Matt 23:23

their widows were n Acts 6:1

NEHEMIAH

Jewish cupbearer to King Artaxerxes; prays for restoration of Jerusalem, Neh 1:4–11

King commissions him to rebuild walls, Neh 2:1–8

Overcomes opposition and accomplishes rebuilding, Neh 4–6

Appointed governor, Neh 5:14

Participates with Ezra in restored worship, Neh 8–10

Registers the people and the priests and Levites, Neh 11:1–12:26

Dedicates the wall, Neh 12:27–43

Returns to Jerusalem after absence and institutes reforms, Neh 13:4–31

NEIGHBOR

you shall love your n Lev 19:18

for better is a n Prov 27:10

every man teach his n Jer 31:34

gives drink to his n Hab 2:15

‘You shall love your n Matt 5:43

“And who is my n Luke 10:29

“You shall love your n Rom 13:9

NEST

and make its n Job 39:27

n is a man who wanders Prov 27:8

though you set your n Obad 4

that he may set his n Hab 2:9

NET

me with His n Job 19:6

have hidden their n Ps 35:7

They have prepared a n Ps 57:6

an antelope in a n Is 51:20

catch in their n Hab 1:15

I will let down the n Luke 5:5

to them, “Cast the n John 21:6

NETHINIM

Servants of the Levites, Ezra 8:20

Possible origins of:

Gibeonites, Josh 9:23–27

Solomon’s forced laborers, 1 Kin 9:20, 21

Mentioned, 1 Chr 9:2; Ezra 2:43–54; 7:24; 8:17; Neh 3:31; 7:46–60, 73; 10:28, 29; 11:21

NEVER

in Me shall n thirst John 6:35

in Me shall n die John 11:26

Love n fails 1 Cor 13:8

n take away sins Heb 10:11

“I will n leave you Heb 13:5

prophecy n came by 2 Pet 1:21

NEW

Now there arose a n Ex 1:8

the LORD creates a n Num 16:30

They chose n gods Judg 5:8

and there is nothing n Eccl 1:9

Behold, I will do a n Is 43:19

For behold, I create n Is 65:17

when I will make a n Jer 31:31

n every morning Lam 3:23

wine into n wineskins Matt 9:17

of the n covenant Matt 26:28

n commandment I give John 13:34

tell or to hear some n Acts 17:21

he is a n creation 2 Cor 5:17

n man who is renewed Col 3:10

when I will make a n Heb 8:8

n heavens and a n 2 Pet 3:13

n name written which Rev 2:17

And they sang a n Rev 5:9

And I saw a n heaven Rev 21:1

I make all things n Rev 21:5

NEWNESS

also should walk in n Rom 6:4

should serve in the n Rom 7:6

NEWS

heard this bad n Ex 33:4

soul, so is good n Prov 25:25

him who brings good n Is 52:7

NICANOR

One of the first seven deacons, Acts 6:1–5

NICODEMUS

Pharisee; converses with Jesus, John 3:1–12

Protests unfairness of Christ’s trial, John 7:50–52

Brings gifts to anoint Christ’s body, John 19:39, 40

NICOLAITANS

Group teaching moral laxity, Rev 2:6–15

NICOLAS

One of the first seven deacons, Acts 6:5

NIGHT

darkness He called N Gen 1:5

It is a n of solemn Ex 12:42

pillar of fire by n Ex 13:22

and the n be ended Job 7:4

gives songs in the n Job 35:10

n reveals knowledge Ps 19:2

awake through the n Ps 119:148

and stars to rule by n Ps 136:9

desired You in the n Is 26:9

and perished in a n Jon 4:10

and continued all n Luke 6:12

man came to Jesus by n John 3:2

n is coming when no John 9:4

came to Jesus by n John 19:39

The n is far spent Rom 13:12

as a thief in the n 1 Thess 5:2

We are not of the n 1 Thess 5:5

there shall be no n Rev 21:25

there shall be no n Rev 22:5

NILE

Hebrew children drowned in, Ex 1:22

Moses hidden in, Ex 2:3–10

Water of, turned to blood, Ex 7:14–21

Mentioned in prophecies, Is 19:5–8; 23:3; 27:12; Jer 46:7–9; Amos 9:5

NIMROD

Ham’s grandson, Gen 10:6–12

NINE

where are the n Luke 17:17

NINETY-NINE

he not leave the n Matt 18:12

n just persons Luke 15:7

NINEVEH

Capital of Assyria, 2 Kin 19:36

Jonah preaches to; people repent, Jon 3:1–10; Matt 12:41

Prophecy against, Nah 2:13–3:19; Zeph 2:13–15

NOAH

Son of Lamech, Gen 5:28–32

Finds favor with God; commissioned to build the ark, Gen 6:8–22

Fills ark and survives flood, Gen 7

Leaves ark; builds altar; receives God’s promise, Gen 8

God’s covenant with, Gen 9:1–17

Blesses and curses his sons; dies, Gen 9:18–29

NOB

City of priests; David flees to, 1 Sam 21:1–9

Priests of, killed by Saul, 1 Sam 22:9–23

NOBLE

whatever things are n Phil 4:8

not blaspheme that n James 2:7

NOBLES

voice of n was hushed Job 29:10

king is the son of n Eccl 10:17

n have sent their lads Jer 14:3

your n rest in the Nah 3:18

NOD

Place (east of Eden) of Cain’s exile, Gen 4:16, 17

NOISE

The n of a multitude Is 13:4

people who make a n Is 17:12

of Egypt, is but a n Jer 46:17

They have made a n Lam 2:7

away with a great n 2 Pet 3:10

NOSTRILS

n the breath of life Gen 2:7

breath of God in my n Job 27:3

breath is in his n Is 2:22

NOTE

urge you, brethren, n Rom 16:17

n those who so walk Phil 3:17

NOTHING

For now you are n Job 6:21

rich, yet has n Prov 13:7

“It is good for n Prov 20:14

before Him are as n Is 40:17

their works are n Is 41:29

I can of Myself do n John 5:30

Me you can do n John 15:5

men, it will come to n Acts 5:38

bring to n the things 1 Cor 1:28

For I know of n against 1 Cor 4:4

have not love, I am n 1 Cor 13:2

love, it profits me n 1 Cor 13:3

Be anxious for n Phil 4:6

For we brought n 1 Tim 6:7

complete, lacking n James 1:4

name’s sake, taking n 3 John 7

NOTORIOUS

n prisoner called Matt 27:16

NOURISHED

“I have n and Is 1:2

n and knit together Col 2:19

n in the words of 1 Tim 4:6

NOURISHES

n and cherishes it Eph 5:29

NOVICE

not a n, lest being 1 Tim 3:6

NUMBER

if a man could n Gen 13:16

that I may know the n 2 Sam 24:2

things without n Job 5:9

For now You n my steps Job 14:16

n the clouds by wisdom Job 38:37

teach us to n our days Ps 90:12

He counts the n Ps 147:4

which no one could n Rev 7:9

His n is 666 Rev 13:18

NUMBERED

are more than can be n Ps 40:5

God has n your kingdom Dan 5:26

‘And He was n with Luke 22:37

OAKS

Wail, O o of Bashan Zech 11:2

OATH

people feared the o 1 Sam 14:26

for the sake of your o Eccl 8:2

I may establish the o Jer 11:5

And you shall be an o Jer 42:18

he denied with an o Matt 26:72

o which He swore Luke 1:73

themselves under an o Acts 23:12

OATHS

shall perform your o Matt 5:33

because of the o Matt 14:9

OBADIAH

King Ahab’s steward, 1 Kin 18:3–16

———Prophet of Judah, Obad 1

OBED

Son of Boaz and Ruth, Ruth 4:17–22

OBED-EDOM

Philistine from Gath; ark of the Lord left in his house, 2 Sam 6:10–12; 1 Chr 13:13, 14

OBEDIENCE

and apostleship for o Rom 1:5

o many will be made Rom 5:19

captivity to the o 2 Cor 10:5

confidence in your o Philem 21

yet He learned o Heb 5:8

for o and sprinkling 1 Pet 1:2

OBEDIENT

you are willing and o Is 1:19

of the priests were o Acts 6:7

make the Gentiles o Rom 15:18

bondservants, be o to Eph 6:5

Himself and became o Phil 2:8

homemakers, good, o Titus 2:5

as o children 1 Pet 1:14

OBEY

LORD, that I should o Ex 5:2

God and o His voice Deut 4:30

o the commandments Deut 11:27

His voice we will o Josh 24:24

o is better than 1 Sam 15:22

they hear of me they o Ps 18:44

if you diligently o Zech 6:15

o God rather than men Acts 5:29

and do not o the truth Rom 2:8

yourselves slaves to o Rom 6:16

o your parents in all Col 3:20

Bondservants, o in all Col 3:22

on those who do not o 2 Thess 1:8

O those who rule Heb 13:17

if some do not o 1 Pet 3:1

OBEYED

of sin, yet you o Rom 6:17

they have not all o Rom 10:16

By faith Abraham o Heb 11:8

as Sarah o Abraham 1 Pet 3:6

OBEYING

o the truth through 1 Pet 1:22

OBSCURITY

shall see out of o Is 29:18

OBSERVANCE

the LORD, a solemn o Ex 12:42

OBSERVATION

does not come with o Luke 17:20

OBSERVE

man, and o the upright Ps 37:37

and let your eyes o Prov 23:26

o mercy and justice Hos 12:6

teaching them to o all Matt 28:20

o days and months and Gal 4:10

o your chaste conduct 1 Pet 3:2

OBSERVES

o the wind will not Eccl 11:4

He who o the day Rom 14:6

OBSERVING

o his natural face James 1:23

OBSESSED

nothing, but is o 1 Tim 6:4

OBSOLETE

Now what is becoming o Heb 8:13

OBSTINATE

and made his heart o Deut 2:30

I knew that you were o Is 48:4

OBTAIN

They shall o joy and Is 35:10

they also may o mercy Rom 11:31

o salvation through 1 Thess 5:9

and covet and cannot o James 4:2

OBTAINED

o a part in this Acts 1:17

yet have now o mercy Rom 11:30

endured, he o the Heb 6:15

To those who have o 2 Pet 1:1

OBTAINS

o favor from the LORD Prov 8:35

ODED

Prophet of Samaria, 2 Chr 28:9–15

OFFEND

I will o no more Job 34:31

that devour him will o Jer 2:3

lest we o them Matt 17:27

than that he should o Luke 17:2

them, “Does this o John 6:61

OFFENDED

So they were o at Him Matt 13:57

stumbles or is o Rom 14:21

OFFENDER

who make a man an o Is 29:21

For if I am an o Acts 25:11

OFFENSE

and a rock of o Is 8:14

You are an o to Me Matt 16:23

by the one man’s o Rom 5:17

Give no o 1 Cor 10:32

the o of the cross Gal 5:11

sincere and without o Phil 1:10

and a rock of o 1 Pet 2:8

OFFENSES

For o must come Matt 18:7

impossible that no o Luke 17:1

up because of our o Rom 4:25

OFFER

o the blind as a Mal 1:8

come and o your gift Matt 5:24

let us continually o Heb 13:15

OFFERED

to eat those things o 1 Cor 8:10

the eternal Spirit o Heb 9:14

so Christ was o Heb 9:28

o one sacrifice Heb 10:12

By faith Abel o Heb 11:4

OFFERING

you shall bring your o Lev 1:2

o You did not require Ps 40:6

You make His soul an o Is 53:10

to the LORD an o Mal 3:3

Himself for us, an o Eph 5:2

out as a drink o Phil 2:17

o You did not Heb 10:5

o He has perfected Heb 10:14

is no longer an o Heb 10:18

OFFERINGS

and offered burnt o Gen 8:20

He remember all your o Ps 20:3

In burnt o and Heb 10:6

OFFICE

let another take his o Ps 109:8

sitting at the tax o Matt 9:9

OFFICERS

also make your o Is 60:17

OFFSCOURING

You have made us an o Lam 3:45

the o of all things 1 Cor 4:13

OFFSPRING

My blessing on your o Is 44:3

He seeks godly o Mal 2:15

wife and raise up o Matt 22:24

For we are also His o Acts 17:28

am the Root and the O Rev 22:16

OFTEN

o I wanted to gather Luke 13:34

as o as you eat this 1 Cor 11:26

in sleeplessness o 2 Cor 11:27

should offer Himself o Heb 9:25

OG

Amorite king of Bashan, Deut 3:1–13

Defeated and killed by Israel, Num 21:32–35

OHOLAH

Symbolic name of Samaria, Ezek 23:4, 5, 36

OIL

for the anointing o Ex 25:6

I cease giving my o Judg 9:9

a bin, and a little o 1 Kin 17:12

poured out rivers of o Job 29:6

anointed with fresh o Ps 92:10

the heart of man, o Ps 104:15

like the precious o Ps 133:2

be as excellent o Ps 141:5

thousand rivers of o Mic 6:7

very costly fragrant o Matt 26:7

o might have been sold Matt 26:9

anointing him with o James 5:14

and do not harm the o Rev 6:6

OINTMENT

O and perfume delight Prov 27:9

your name is o Song 1:3

OLD

young, and now am o Ps 37:25

all manner, new and o Song 7:13

was said to those of o Matt 5:21

yet fifty years o John 8:57

but when you are o John 21:18

Your o men shall dream Acts 2:17

o man was crucified Rom 6:6

of the O Testament 2 Cor 3:14

o things have passed 2 Cor 5:17

have put off the o man Col 3:9

obsolete and growing o Heb 8:13

that serpent of o Rev 20:2

OLDER

o shall serve the Gen 25:23

o than your father Job 15:10

“Now his o son was Luke 15:25

not rebuke an o man 1 Tim 5:1

o women as mothers 1 Tim 5:2

OLDEST

beginning with the o John 8:9

OLIVE

a freshly plucked o Gen 8:11

I am like a green o Ps 52:8

of the o may fail Hab 3:17

o tree which is wild Rom 11:24

OLIVES, MOUNT OF

David flees to, 2 Sam 15:30

Prophecy concerning, Zech 14:4

Christ’s triumphal entry from, Matt 21:1

Prophetic discourse delivered from, Matt 24:3

Christ’s ascension from, Acts 1:9–12

OMNIPOTENT

For the Lord God O Rev 19:6

OMRI

Made king of Israel by army, 1 Kin 16:16, 21, 22

Builds Samaria; reigns wickedly, 1 Kin 16:23–27

ON

City of Lower Egypt; center of sun worship, Gen 41:45, 50

Called Beth Shemesh, Jer 43:13

ONAN

Second son of Judah; slain for failure to give his brother an heir, Gen 38:8–10

ONCE

died, He died to sin o Rom 6:10

for men to die o Heb 9:27

also suffered o 1 Pet 3:18

ONE

God may speak in o way Job 33:14

Two are better than o Eccl 4:9

“O thing you lack Mark 10:21

o thing is needed Luke 10:42

I and My Father are o John 10:30

Me, that they may be o John 17:11

o accord in the temple Acts 2:46

for you are all o Gal 3:28

to create in Himself o Eph 2:15

o body and o Spirit Eph 4:4

o hope of your calling Eph 4:4

o Lord, o faith, o Eph 4:5

o God and Father of Eph 4:6

For there is o God and 1 Tim 2:5

o Mediator between God 1 Tim 2:5

the husband of o wife 1 Tim 3:2

a thousand years as o 2 Pet 3:8

and these three are o 1 John 5:7

ONESIMUS

Slave of Philemon converted by Paul in Rome, Philem 10–17

With Tychicus, carries Paul’s letters to Colosse and to Philemon, Col 4:7–9

ONESIPHORUS

Ephesian Christian commended for his service, 2 Tim 1:16–18

OPEN

o His lips against you Job 11:5

You o Your hand Ps 104:28

O your mouth for the Prov 31:8

and no one shall o Is 22:22

a lamb in o country Hos 4:16

Can a demon o the eyes John 10:21

our heart is wide o 2 Cor 6:11

things are naked and o Heb 4:13

o the scroll and to Rev 5:2

OPENED

o not His mouth Is 53:7

Then their eyes were o Luke 24:31

o the Scriptures Luke 24:32

o their understanding Luke 24:45

effective door has o 1 Cor 16:9

when the Lamb o Rev 6:1

Now I saw heaven o Rev 19:11

OPENS

o the ears of men Job 33:16

The LORD o the eyes of Ps 146:8

him the doorkeeper o John 10:3

and shuts and no one o Rev 3:7

OPHIR

Famous for gold, 1 Chr 29:4

OPHRAH

Town in Manasseh; home of Gideon, Judg 6:11, 15

Site of Gideon’s burial, Judg 8:32

OPINION

dared not declare my o Job 32:6

be wise in your own o Rom 11:25

OPINIONS

falter between two o 1 Kin 18:21

OPPORTUNITY

But sin, taking o Rom 7:8

as we have o Gal 6:10

but you lacked o Phil 4:10

they would have had o Heb 11:15

OPPOSES

who o and exalts 2 Thess 2:4

OPPRESS

you shall not o Lev 25:17

You that You should o Job 10:3

He does not o Job 37:23

he loves to o Hos 12:7

o the widow or the Zech 7:10

Do not the rich o James 2:6

OPPRESSED

Whom have I o 1 Sam 12:3

For he has o and Job 20:19

fatherless and the o Ps 10:18

for all who are o Ps 103:6

The tears of the o Eccl 4:1

He was o and He was Is 53:7

her midst, and the o Amos 3:9

healing all who were o Acts 10:38

Lot, who was o by 2 Pet 2:7

OPPRESSES

o the poor reproaches Prov 14:31

o the poor to increase Prov 22:16

A poor man who o Prov 28:3

OPPRESSION

have surely seen the o Ex 3:7

“For the o of the Ps 12:5

Do not trust in o Ps 62:10

their life from o Ps 72:14

brought low through o Ps 107:39

Redeem me from the o Ps 119:134

considered all the o Eccl 4:1

o destroys a wise Eccl 7:7

justice, but behold, o Is 5:7

surely seen the o Acts 7:34

OPPRESSIONS

of o they cry out Job 35:9

OPPRESSOR

the voice of the o Job 3:18

Do not envy the o Prov 3:31

is a great o Prov 28:16

of the fury of the o Is 51:13

No more shall an o Zech 9:8

OPPRESSORS

not leave me to my o Ps 119:121

o there is power Eccl 4:1

ORACLES

received the living o Acts 7:38

were committed the o Rom 3:2

principles of the o Heb 5:12

let him speak as the o 1 Pet 4:11

ORDAINED

infants You have o Ps 8:2

o you a prophet Jer 1:5

the Man whom He has o Acts 17:31

ORDER

‘Set your house in o 2 Kin 20:1

set your words in o Job 33:5

you, and set them in o Ps 50:21

swept, and put in o Matt 12:44

done decently and in o 1 Cor 14:40

each one in his own o 1 Cor 15:23

to see your good o Col 2:5

according to the o Heb 5:6

ORDERS

o his conduct aright I Ps 50:23

ORDINANCE

resists the o of God Rom 13:2

yourselves to every o 1 Pet 2:13

ORDINANCES

Do you know the o Job 38:33

“If those o depart Jer 31:36

not appointed the o Jer 33:25

gone away from My o Mal 3:7

and fleshly o imposed Heb 9:10

ORION

Brilliant constellation, Job 9:9

ORNAMENT

will be a graceful o Prov 1:9

of gold and an o Prov 25:12

with them all as an o Is 49:18

ORNAMENTS

a virgin forget her o Jer 2:32

ORPAH

Ruth’s sister-in-law, Ruth 1:4, 14

ORPHANS

We have become o Lam 5:3

I will not leave you o John 14:18

to visit o and widows James 1:27

OSNAPPER

Called “the great and noble,” Ezra 4:10

OSTRICHES

o will dwell there Is 13:21

is cruel, like o Lam 4:3

a mourning like the o Mic 1:8

OTHNIEL

Son of Kenaz, Caleb’s youngest brother, Judg 1:13

Captures Kirjath Sepher; receives Caleb’s daughter as wife, Josh 15:15–17

First judge of Israel, Judg 3:9–11

OUGHT

what Israel o to do 1 Chr 12:32

These you o to have Matt 23:23

pray for as we o Rom 8:26

how you o to conduct 1 Tim 3:15

which they o not 1 Tim 5:13

persons o you to be 2 Pet 3:11

OUTCAST

they called you an o Jer 30:17

OUTCASTS

gathers together the o Ps 147:2

will assemble the o Is 11:12

hide the o Is 16:3

Let My o dwell with Is 16:4

OUTCRY

that there be no o Ps 144:14

OUTRAGE

lewdness and o in Judg 20:6

OUTRAN

the other disciple o John 20:4

OUTSIDE

and dish, that the o Matt 23:26

Pharisees make the o Luke 11:39

toward those who are o Col 4:5

to Him, o the camp Heb 13:13

But o are dogs and Rev 22:15

OUTSTRETCHED

and with an o arm Deut 26:8

against you with an o Jer 21:5

OUTWARD

at the o appearance 1 Sam 16:7

adornment be merely o 1 Pet 3:3

OUTWARDLY

appear beautiful o Matt 23:27

not a Jew who is one o Rom 2:28

OUTWIT

The enemy shall not o Ps 89:22

OVEN

make them as a fiery o Ps 21:9

burning like an o Mal 4:1

is thrown into the o Matt 6:30

OVERCAME

My throne, as I also o Rev 3:21

And they o him by Rev 12:11

OVERCOME

good cheer, I have o John 16:33

o evil with good Rom 12:21

because you have o 1 John 2:13

and the Lamb will o Rev 17:14

OVERCOMES

of God o the world 1 John 5:4

o I will give to eat Rev 2:7

o shall not be hurt Rev 2:11

o shall inherit all Rev 21:7

OVERFLOWING

My heart is o with a Ps 45:1

OVERSEER

Then he made him o Gen 39:4

having no captain, o Prov 6:7

to the Shepherd and O 1 Pet 2:25

OVERSEERS

Spirit has made you o Acts 20:28

you, serving as o 1 Pet 5:2

OVERSHADOW

of the Highest will o Luke 1:35

OVERTAKE

does righteousness o Is 59:9

you feared shall o Jer 42:16

and o this chariot Acts 8:29

that this Day should o 1 Thess 5:4

OVERTAKEN

No temptation has o 1 Cor 10:13

if a man is o in any Gal 6:1

OVERTHREW

So He o those cities Gen 19:25

will be as when God o Is 13:19

As God o Sodom and Jer 50:40

“I o some of you Amos 4:11

OVERTHROW

you shall utterly o Ex 23:24

o the righteous in Prov 18:5

o the throne of Hag 2:22

o the faith of some 2 Tim 2:18

OVERTHROWN

Their judges are o Ps 141:6

of Sodom, which was o Lam 4:6

I will make it o Ezek 21:27

and Nineveh shall be o Jon 3:4

OVERTHROWS

and o the mighty Job 12:19

o them in the night Job 34:25

o the words of the Prov 22:12

OVERTURNED

my heart is o within Lam 1:20

o the tables of the Matt 21:12

money and o the tables John 2:15

OVERWHELM

o the fatherless Job 6:27

sends them out, they o Job 12:15

OVERWHELMED

when my heart is o Ps 61:2

and my spirit was o Ps 77:3

o their enemies Ps 78:53

waters would have o Ps 124:4

my spirit is o within Ps 143:4

OVERWORK

Do not o to be rich Prov 23:4

OWE

‘How much do you o Luke 16:5

O no one anything Rom 13:8

o me even your own Philem 19

OWED

o him ten thousand Matt 18:24

fellow servants who o Matt 18:28

o five hundred denarii Luke 7:41

OWN

He came to His o John 1:11

having loved His o John 13:1

world would love its o John 15:19

and you are not your o 1 Cor 6:19

But each one has his o 1 Cor 7:7

For all seek their o Phil 2:21

from our sins in His o Rev 1:5

OX

shall not muzzle an o Deut 25:4

“Will the wild o Job 39:9

you bind the wild o Job 39:10

like a young wild o Ps 29:6

exalted like a wild o Ps 92:10

o knows its owner Is 1:3

had the face of an o Ezek 1:10

Sabbath loose his o Luke 13:15

shall not muzzle an o 1 Cor 9:9

PACE

are majestic in p Prov 30:29

PACIFIES

A gift in secret p Prov 21:14

for conciliation p Eccl 10:4

PADAN ARAM

Same as Mesopotamia, Gen 24:10; see MESOPOTAMIA

Home of Isaac’s wife, Gen 25:20

Jacob flees to, Gen 28:2–7

Jacob returns from, Gen 31:17, 18

People of, called Syrians, Gen 31:24

Language of, called Aramaic, 2 Kin 18:26

PAIN

p you shall bring Gen 3:16

p as a woman in Is 13:8

are filled with p Is 21:3

before her p came Is 66:7

Why is my p perpetual Jer 15:18

shall be no more p Rev 21:4

PAINED

My heart is severely p Ps 55:4

I am p in my very Jer 4:19

PAINFUL

this, it was too p Ps 73:16

for the present, but p Heb 12:11

PAINS

The p of death Ps 116:3

having loosed the p Acts 2:24

upon them, as labor p 1 Thess 5:3

PAINT

and she put p on her 2 Kin 9:30

your eyes with p Jer 4:30

PAINTING

it with cedar and p Jer 22:14

PALACE

enter the King’s p Ps 45:15

a p of foreigners Is 25:2

guards his own p Luke 11:21

evident to the whole p Phil 1:13

PALACES

out of the ivory p Ps 45:8

God is in her p Ps 48:3

has entered our p Jer 9:21

PALE

his face now grow p Is 29:22

and all faces turned p Jer 30:6

behold, a p horse Rev 6:8

PALM

of water and seventy p Ex 15:27

p trees and went out John 12:13

p branches in their Rev 7:9

PALMS

struck Him with the p Matt 26:67

PALTI (or Paltiel)

Man to whom Saul gives Michal, David’s wife, in marriage, 1 Sam 25:44; 2 Sam 3:15

PAMPERS

p his servant from Prov 29:21

PAMPHYLIA

People from, at Pentecost, Acts 2:10

Paul visits; John Mark returns home from, Acts 13:13; 15:38

Paul preaches in cities of, Acts 14:24, 25

PANGS

The p of death Ps 18:4

P and sorrows will Is 13:8

labors with birth p Rom 8:22

PANICKED

the men of Benjamin p Judg 20:41

PANT

They p after the dust Amos 2:7

PANTS

As the deer p for the Ps 42:1

PAPHOS

Paul blinds Elymas at, Acts 13:6–13

PAPYRUS

“Can the p grow up Job 8:11

PARABLE

open my mouth in a p Ps 78:2

p He did not speak Matt 13:34

do You speak this p Luke 12:41

PARABLES

‘Does he not speak p Ezek 20:49

understand all the p Mark 4:13

rest it is given in p Luke 8:10

PARADE

love does not p 1 Cor 13:4

PARADISE

will be with Me in P Luke 23:43

was caught up into P 2 Cor 12:4

in the midst of the P Rev 2:7

PARAN

Residence of exiled Ishmael, Gen 21:21

Israelites camp in, Num 10:12

Headquarters of spies, Num 13:3, 26

Site of David’s refuge, 1 Sam 25:1

PARCHMENTS

especially the p 2 Tim 4:13

PARDON

p your transgressions Ex 23:21

O LORD, p my iniquity Ps 25:11

He will abundantly p Is 55:7

p all their iniquities Jer 33:8

PARDONING

is a God like You, p Mic 7:18

PARENTS

will rise up against p Matt 10:21

has left house or p Luke 18:29

disobedient to p Rom 1:30

to lay up for the p 2 Cor 12:14

PARMENAS

One of the first seven deacons, Acts 6:5

PART

You have no p in the Josh 22:25

has chosen that good p Luke 10:42

you, you have no p John 13:8

For we know in p 1 Cor 13:9

p has a believer 2 Cor 6:15

shall take away his p Rev 22:19

PARTAKE

for we all p of that 1 Cor 10:17

you cannot p of the 1 Cor 10:21

PARTAKER

and have been a p Ps 50:18

in hope should be p 1 Cor 9:10

Christ, and also a p 1 Pet 5:1

PARTAKERS

Gentiles have been p Rom 15:27

of the sacrifices p 1 Cor 10:18

know that as you are p 2 Cor 1:7

gospel, you all are p Phil 1:7

qualified us to be p Col 1:12

For we have become p Heb 3:14

PARTED

them, that He was p Luke 24:51

so sharp that they p Acts 15:39

PARTIAL

You shall not be p Lev 19:15

PARTIALITY

You shall not show p Deut 1:17

unjustly, and show p Ps 82:2

is not good to show p Prov 18:5

but have shown p Mal 2:9

that God shows no p Acts 10:34

For there is no p Rom 2:11

doing nothing with p 1 Tim 5:21

but if you show p James 2:9

good fruits, without p James 3:17

PARTIES

revelries, drinking p 1 Pet 4:3

PARTITION

the Testimony, and p Ex 40:3

PARTNER

Whoever is a p with a Prov 29:24

you count me as a p Philem 17

PARTRIDGE

when one hunts a p 1 Sam 26:20

PARTS

anything but death p Ruth 1:17

in the inward p Ps 51:6

Shout, you lower p Is 44:23

but our presentable p 1 Cor 12:24

into the lower p Eph 4:9

PASHHUR

Official opposing Jeremiah, Jer 21:1; 38:1–13

———Priest who puts Jeremiah in jail, Jer 20:1–6

PASS

I will p over you Ex 12:13

All have come to p Josh 23:14

of the sea that p Ps 8:8

When you p through the Is 43:2

“I will make you p Ezek 20:37

I will not p by them Amos 7:8

and earth will p Matt 24:35

PASSED

And behold, the LORD p 1 Kin 19:11

forbearance God had p Rom 3:25

High Priest who has p Heb 4:14

know that we have p 1 John 3:14

PASSES

For the wind p over it Ps 103:16

of Christ which p Eph 3:19

PASSION

than to burn with p 1 Cor 7:9

uncleanness, p, evil Col 3:5

PASSIONS

gave them up to vile p Rom 1:26

PASSOVER

It is the LORD’s P Ex 12:11

of King Josiah this P 2 Kin 23:23

I will keep the P Matt 26:18

indeed Christ, our P 1 Cor 5:7

By faith he kept the P Heb 11:28

PAST

My days are p Job 17:11

lo, the winter is p Song 2:11

and His ways p finding Rom 11:33

ways spoke in time p Heb 1:1

p lifetime in doing 1 Pet 4:3

PASTORS

and some p and Eph 4:11

PASTURE

the sheep of Your p Ps 74:1

the people of His p Ps 95:7

feed them in good p Ezek 34:14

in and out and find p John 10:9

PASTURES

to lie down in green p Ps 23:2

PATH

p no bird knows Job 28:7

You will show me the p Ps 16:11

lead me in a smooth p Ps 27:11

But the p of the just Prov 4:18

way in the sea and a p Is 43:16

PATHROS

Described as a lowly kingdom, Ezek 29:14–16

Refuge for dispersed Jews, Jer 44:1–15

Jews to be regathered from, Is 11:11

PATHS

He leads me in the p Ps 23:3

Teach me Your p Ps 25:4

and all her p are Prov 3:17

p they have not Is 42:16

themselves crooked p Is 59:8

Make His p straight Matt 3:3

and make straight p Heb 12:13

PATIENCE

‘Master, have p Matt 18:26

and bear fruit with p Luke 8:15

Now may the God of p Rom 15:5

labor of love, and p 1 Thess 1:3

faith, love, p 1 Tim 6:11

your faith produces p James 1:3

p have its perfect James 1:4

in the kingdom and p Rev 1:9

Here is the p and the Rev 13:10

PATIENT

rejoicing in hope, p Rom 12:12

uphold the weak, be p 1 Thess 5:14

PATIENTLY

the LORD, and wait p Ps 37:7

if you take it p 1 Pet 2:20

PATMOS

John, banished here, receives the Revelation, Rev 1:9

PATRIARCHS

begot the twelve p Acts 7:8

PATTERN

p which you were Ex 26:30

as you have us for a p Phil 3:17

Hold fast the p 2 Tim 1:13

p shown you on the Heb 8:5

PAUL

Roman citizen from Tarsus; studied under Gamaliel, Acts 22:3, 25–28

Originally called Saul; persecutes the church, Acts 7:58; 8:1, 3; 9:1, 2

Converted on road to Damascus, Acts 9:3–19

Preaches in Damascus; escapes to Jerusalem and then to Tarsus, Acts 9:20–30

Ministers in Antioch; sent to Jerusalem, Acts 11:25–30

First missionary journey, Acts 13; 14

Speaks for Gentiles at Jerusalem Council, Acts 15:1–5, 12

Second missionary journey, Acts 15:36–18:22

Third missionary journey, Acts 18:23–21:14

Arrested in Jerusalem; defense before Roman authorities, Acts 21:15–26:32

Sent to Rome, Acts 27:1–28:31

His epistles, Rom; 1 and 2 Cor; Gal; Eph; Phil; Col; 1 and 2 Thess; 1 and 2 Tim; Titus; Philem

PAULUS, SERGIUS

Roman proconsul of Cyprus, Acts 13:4, 7

PAVILION

shall hide me in His p Ps 27:5

them secretly in a p Ps 31:20

PAWS

He p in the valley Job 39:21

PAY

with which to p Prov 22:27

priests teach for p Mic 3:11

with me, and I will p Matt 18:26

p taxes to Caesar Matt 22:17

For you p tithe of Matt 23:23

PEACE

“These men are at p Gen 34:21

I will give p in the Lev 26:6

you, and give you p Num 6:26

‘Make p with me by a 2 Kin 18:31

field shall be at p Job 5:23

both lie down in p Ps 4:8

seek p and pursue it Ps 34:14

for He will speak p Ps 85:8

p have those who Ps 119:165

I am for p Ps 120:7

for the p of Jerusalem Ps 122:6

P be within your walls Ps 122:7

P be upon Israel Ps 125:5

war, and a time of p Eccl 3:8

Father, Prince of P Is 9:6

keep him in perfect p Is 26:3

p they have not Is 59:8

slightly, saying, ‘P Jer 6:14

“We looked for p Jer 8:15

give you assured p Jer 14:13

they will seek p Ezek 7:25

P be multiplied Dan 4:1

this One shall be p Mic 5:5

place I will give p Hag 2:9

is worthy, let your p Matt 10:13

that I came to bring p Matt 10:34

and on earth p Luke 2:14

if a son of p is there Luke 10:6

that make for your p Luke 19:42

I leave with you, My p John 14:27

in Me you may have p John 16:33

Grace to you and p Rom 1:7

by faith, we have p Rom 5:1

God has called us to p 1 Cor 7:15

p will be with you 2 Cor 13:11

Spirit is love, joy, p Gal 5:22

He Himself is our p Eph 2:14

and the p of God Phil 4:7

heaven, having made p Col 1:20

And let the p of God Col 3:15

Be at p among 1 Thess 5:13

faith, love, p 2 Tim 2:22

meaning “king of p,”Heb 7:2

is sown in p by those James 3:18

p be multiplied 2 Pet 1:2

PEACEABLE

and p life in all 1 Tim 2:2

is first pure, then p James 3:17

PEACEABLY

on you, live p Rom 12:18

PEACEFUL

in a p habitation Is 32:18

PEACEMAKERS

Blessed are the p Matt 5:9

PEARL

had found one p Matt 13:46

gate was of one p Rev 21:21

PEARLS

nor cast your p Matt 7:6

hair or gold or p 1 Tim 2:9

gates were twelve p Rev 21:21

PEG

wife, took a tent p Judg 4:21

will fasten him as a p Is 22:23

PEKAH

Son of Remaliah; usurps Israel’s throne, 2 Kin 15:25–28

Forms alliance with Rezin of Syria against Ahaz, Is 7:1–9

Alliance defeated; captives returned, 2 Kin 16:5–9

Territory of, overrun by Tiglath-Pileser, 2 Kin 15:29

Assassinated by Hoshea, 2 Kin 15:30

PEKAHIAH

Son of Menahem; king of Israel, 2 Kin 15:22–26

Assassinated by Pekah, 2 Kin 15:23–25

PEN

My tongue is the p Ps 45:1

on it with a man’s p Is 8:1

to write to you with p 3 John 13

PENNY

have paid the last p Matt 5:26

PENTECOST

P had fully come Acts 2:1

PENUEL

Place east of Jordan; site of Jacob’s wrestling with angel, Gen 32:24–31

Inhabitants of, slain by Gideon, Judg 8:8, 9, 17

PEOPLE

will take you as My p Ex 6:7

Who is like you, a p Deut 33:29

p shall be my p Ruth 1:16

if My p who are called 2 Chr 7:14

p who know the joyful Ps 89:15

We are His p and the Ps 100:3

Happy are the p Ps 144:15

“Blessed is Egypt My p Is 19:25

this is a rebellious p Is 30:9

p who provoke Me Is 65:3

and they shall be My p Jer 24:7

for you are not My p Hos 1:9

like p, like priest Hos 4:9

to make ready a p Luke 1:17

take out of them a p Acts 15:14

who were not My p Rom 9:25

and they shall be My p 2 Cor 6:16

His own special p Titus 2:14

LORD will judge His p Heb 10:30

but are now the p 1 Pet 2:10

tribe and tongue and p Rev 5:9

they shall be His p Rev 21:3

PEOR

Mountain of Moab opposite Jericho, Num 23:28

Israel’s camp seen from, Num 24:2

———Moabite god called Baal of Peor, Num 25:3, 5, 18

Israelites punished for worship of, Num 31:16

PERCEIVE

given you a heart to p Deut 29:4

but I cannot p Job 23:8

seeing, but do not p Is 6:9

may see and not p Mark 4:12

PERDITION

except the son of p John 17:12

to them a proof of p Phil 1:28

revealed, the son of p 2 Thess 2:3

who draw back to p Heb 10:39

day of judgment and p 2 Pet 3:7

PEREZ

One of Judah’s twin sons by Tamar, Gen 38:24–30

PERFECT

Noah was a just man, p Gen 6:9

one who is p in Job 36:4

for God, His way is p Ps 18:30

You were p in your Ezek 28:15

Father in heaven is p Matt 5:48

“If you want to be p Matt 19:21

they may be made p John 17:23

and p will of God Rom 12:2

when that which is p 1 Cor 13:10

present every man p Col 1:28

the law made nothing p Heb 7:19

of just men made p Heb 12:23

good gift and every p James 1:17

in word, he is a p James 3:2

p love casts out fear 1 John 4:18

PERFECTED

third day I shall be p Luke 13:32

or am already p Phil 3:12

the Son who has been p Heb 7:28

the love of God is p 1 John 2:5

PERFECTION

the p of beauty Ps 50:2

consummation of all p Ps 119:96

let us go on to p Heb 6:1

PERFORM

p Your statutes Ps 119:112

am ready to p My word Jer 1:12

how to p what is good Rom 7:18

PERGA

Visited by Paul, Acts 13:13, 14; 14:25

PERGAMOS

Site of one of the seven churches, Rev 1:11

Special message to, Rev 2:12–17

PERIL

or nakedness, or p Rom 8:35

PERILOUS

from the p pestilence Ps 91:3

in the last days p 2 Tim 3:1

PERILS

journeys often, in p 2 Cor 11:26

PERISH

“Surely we die, we p Num 17:12

All flesh would p Job 34:15

they p at the rebuke Ps 80:16

very day his plans p Ps 146:4

so that we may not p Jon 1:6

little ones should p Matt 18:14

will all likewise p Luke 13:3

in Him should not p John 3:16

they shall never p John 10:28

concern things which p Col 2:22

among those who p 2 Thess 2:10

that any should p 2 Pet 3:9

PERISHABLE

do it to obtain a p 1 Cor 9:25

PERISHED

p being innocent Job 4:7

Truth has p and has Jer 7:28

The faithful man has p Mic 7:2

PERISHING

We are p Matt 8:25

to those who are p 2 Cor 4:3

PERIZZITES

One of seven Canaanite nations, Deut 7:1

Possessed Palestine in Abraham’s time, Gen 13:7

Jacob’s fear of, Gen 34:30

Many of, slain by Judah, Judg 1:4, 5

PERJURER

p shall be expelled Zech 5:3

PERMIT

the Spirit did not p Acts 16:7

I do not p a woman 1 Tim 2:12

PERMITS

you, if the Lord p 1 Cor 16:7

we will do if God p Heb 6:3

PERMITTED

p no one to do them Ps 105:14

PERPETUATED

Your name shall be p Nah 1:14

PERPLEXED

at one another, p John 13:22

we are p 2 Cor 4:8

PERSECUTE

p me as God does Job 19:22

p me wrongfully Ps 119:86

when they revile and p Matt 5:11

Bless those who p Rom 12:14

PERSECUTED

p the poor and needy Ps 109:16

p the prophets who Matt 5:12

If they p Me John 15:20

p the church of God 1 Cor 15:9

p, but not forsaken 2 Cor 4:9

p us now preaches the Gal 1:23

PERSECUTES

wicked in his pride p Ps 10:2

PERSECUTION

p arises because of Matt 13:21

At that time a great p Acts 8:1

do I still suffer p Gal 5:11

PERSECUTOR

a blasphemer, a p 1 Tim 1:13

PERSEVERANCE

tribulation produces p Rom 5:3

to this end will all p Eph 6:18

longsuffering, love, p 2 Tim 3:10

to self-control p 2 Pet 1:6

PERSEVERE

kept My command to p Rev 3:10

PERSISTENCE

p he will rise and Luke 11:8

PERSON

In whose eyes a vile p Ps 15:4

p will suffer hunger Prov 19:15

do not regard the p Matt 22:16

express image of His p Heb 1:3

let it be the hidden p 1 Pet 3:4

PERSUADE

“You almost p me Acts 26:28

the Lord, we p men 2 Cor 5:11

For do I now p men Gal 1:10

PERSUADED

a ruler is p Prov 25:15

neither will they be p Luke 16:31

p that He is able 2 Tim 1:12

PERSUASIVE

p words of human 1 Cor 2:4

you with p words Col 2:4

PERTAINING

Priest in things p Heb 2:17

for men in things p Heb 5:1

PERTURBED

things the earth is p Prov 30:21

PERVERSE

your way is p Num 22:32

for the p person is an Prov 3:32

p lips far from you Prov 4:24

p heart will be Prov 12:8

p man sows strife Prov 16:28

but he who is p Prov 28:18

from this p generation Acts 2:40

PERVERSITY

in oppression and p Is 30:12

PERVERT

You shall not p Deut 16:19

and p all equity Mic 3:9

p the gospel of Christ Gal 1:7

PERVERTING

We found this fellow p Luke 23:2

will you not cease p Acts 13:10

PERVERTS

p the words of the Ex 23:8

p his ways will become Prov 10:9

PESTILENCE

from the perilous p Ps 91:3

p that walks in Ps 91:6

Before Him went p Hab 3:5

PESTILENCES

will be famines, p Matt 24:7

PETER

Fisherman; called to discipleship, Matt 4:18–20; John 1:40–42

Called as apostle, Matt 10:2–4

Walks on water, Matt 14:28–33

Confesses Christ’s deity, Matt 16:13–19

Rebuked by Christ, Matt 16:21–23

Witnesses Transfiguration, Matt 17:1–8; 2 Pet 1:16–18

Denies Christ three times, Matt 26:69–75

Commissioned to feed Christ’s sheep, John 21:15–17

Leads disciples, Acts 1:15–26

Preaches at Pentecost, Acts 2:1–41

Performs miracles, Acts 3:1–11; 5:14–16; 9:32–43

Called to minister to Gentiles, Acts 10

Defends his visit to Gentiles, Acts 11:1–18

Imprisoned and delivered, Acts 12:3–19

Speaks at Jerusalem Council, Acts 15:7–14

Writes epistles, 1 Pet 1:1; 2 Pet 1:1

PETITION

of Israel grant your p 1 Sam 1:17

PETITIONS

fulfill all your p Ps 20:5

p that we have asked 1 John 5:15

PHARAOH

Kings of Egypt, contemporaries of:

Abraham, Gen 12:15–20

Joseph, Gen 40; 41

Moses in youth, Ex 1:8–11

the Exodus, Ex 5–14

Solomon, 1 Kin 3:1; 11:17–20

Other Pharaohs, 1 Kin 14:25, 26; 2 Kin 17:4; 18:21; 19:9; 23:29; Jer 44:30

PHARISEE

to pray, one a P Luke 18:10

and brethren, I am a P Acts 23:6

PHILADELPHIA

City of Lydia in Asia Minor; church established here, Rev 1:11

PHILEMON

Christian at Colosse to whom Paul writes, Philem 1

Paul appeals to him to receive Onesimus, Philem 9–21

PHILETUS

False teacher, 2 Tim 2:17, 18

PHILIP

Son of Herod the Great, Matt 14:3

———One of the twelve apostles, Matt 10:3

Brings Nathanael to Christ, John 1:43–48

Tested by Christ, John 6:5–7

Introduces Greeks to Christ, John 12:20–22

Gently rebuked by Christ, John 14:8–12

———One of the first seven deacons, Acts 6:5

Called an evangelist, Acts 21:8

Preaches in Samaria, Acts 8:5–13

Leads the Ethiopian eunuch to Christ, Acts 8:26–40

PHILIPPI

City of Macedonia (named after Philip of Macedon); visited by Paul, Acts 16:12; 20:6

Paul writes letter to church of, Phil 1:1

PHILISTIA

The land of the Philistines, Gen 21:32, 34; Josh 13:2; Ps 60:8

PHILISTINES

Not attacked by Joshua, Josh 13:1–3

Left to test Israel, Judg 3:1–4

God delivers Israel to, as punishment, Judg 10:6, 7

Israel delivered from, by Samson, Judg 13–16

Capture, then return the ark of the Lord, 1 Sam 4–6

Wars and dealings with Saul and David, 1 Sam 13:15–14:23; 17:1–52; 18:25–27; 21:10–15; 27:1–28:6; 29:1–11; 31:1–13; 2 Sam 5:17–25

Originally on the island of Caphtor, Jer 47:4

Prophecies concerning, Is 9:11, 12; Jer 25:15–20; 47:1–7; Ezek 25:15–17; Zeph 2:4–6

PHILOSOPHERS

p encountered him Acts 17:18

PHILOSOPHY

cheat you through p Col 2:8

PHINEHAS

Aaron’s grandson; executes God’s judgment, Num 25:1–18; Ps 106:30, 31

Settles dispute over memorial altar, Josh 22:11–32

———Younger son of Eli; abuses his office, 1 Sam 1:3; 2:12–17, 22–36

Killed by Philistines, 1 Sam 4:11, 17

PHOENICIA

Mediterranean coastal region including the cities of Ptolemais, Tyre, Zarephath and Sidon; evangelized by early Christians, Acts 11:19

Jesus preaches here, Matt 15:21

PHRYGIA

Jews from, at Pentecost, Acts 2:1, 10

Visited twice by Paul, Acts 16:6

PHYLACTERIES

They make their p Matt 23:5

PHYSICIAN

Gilead, is there no p Jer 8:22

have no need of a p Matt 9:12

Luke the beloved p Col 4:14

PHYSICIANS

are all worthless p Job 13:4

her livelihood on p Luke 8:43

PIECES

for my wages thirty p Zech 11:12

they took the thirty p Matt 27:9

shall be dashed to p Rev 2:17

PIERCE

and his master shall p Ex 21:6

a sword will p Luke 2:35

PIERCED

p My hands and My feet Ps 22:16

on Me whom they have p Zech 12:10

of the soldiers p John 19:34

p themselves through 1 Tim 6:10

and they also who p Rev 1:7

PIERCING

p even to the division Heb 4:12

PIETY

first learn to show p 1 Tim 5:4

PI HAHIROTH

Israel camps there before crossing the Red Sea, Ex 14:2, 9; Num 33:7, 8

PILATE, PONTIUS

Governor of Judea (A.D. 26–36), Luke 3:1

Questions Jesus and delivers Him to Jews, Matt 27:2, 11–26; John 18:28–19:16

PILGRIMAGE

heart is set on p Ps 84:5

In the house of my p Ps 119:54

PILGRIMS

we are aliens and p 1 Chr 29:15

were strangers and p Heb 11:13

PILLAR

and she became a p Gen 19:26

and by night in a p Ex 13:21

the living God, the p 1 Tim 3:15

PILLARS

break their sacred p Ex 34:13

I set up its p firmly Ps 75:3

out her seven p Prov 9:1

blood and fire and p Joel 2:30

and his feet like p Rev 10:1

PILOT

rudder wherever the p James 3:4

PINE

cypress tree and the p Is 41:19

for these p away Lam 4:9

PINNACLE

set Him on the p Luke 4:9

PISGAH

Balaam offers sacrifice upon, Num 23:14

Moses views Promised Land from, Deut 3:27

Site of Moses’ death, Deut 34:1–7

PISHON

One of Eden’s four rivers, Gen 2:10, 11

PISIDIA

Twice visited by Paul, Acts 13:13, 14; 14:24

PIT

cast him into some p Gen 37:20

soul draws near the P Job 33:22

who go down to the p Ps 28:1

woman is a deep p Prov 22:14

a harlot is a deep p Prov 23:27

fall into his own p Prov 28:10

my life in the p Lam 3:53

who descend into the P Ezek 31:16

up my life from the p Jon 2:6

from the waterless p Zech 9:11

if it falls into a p Matt 12:11

into the bottomless p Rev 20:3

PITCHERS

hand, with empty p Judg 7:16

PITIABLE

of all men the most p 1 Cor 15:19

PITS

The proud have dug p Ps 119:85

PITY

eye shall have no p Deut 7:16

“Have p on me Job 19:21

for someone to take p Ps 69:20

He who has p on the Prov 19:17

p He redeemed them Is 63:9

land, and p His people Joel 2:18

And should I not p Jon 4:11

just as I had p Matt 18:33

PLACE

p know him anymore Job 7:10

All go to one p Eccl 3:20

return again to My p Hos 5:15

Come, see the p Matt 28:6

My word has no p John 8:37

I go to prepare a p John 14:2

might go to his own p Acts 1:25

PLACES

set them in slippery p Ps 73:18

dark p of the earth Ps 74:20

and the rough p Is 40:4

They love the best p Matt 23:6

in the heavenly p Eph 1:3

PLAGUE

bring yet one more p Ex 11:1

p come near your Ps 91:10

and the p was stopped Ps 106:30

PLAGUES

I will send all My p Ex 9:14

I will be your p Hos 13:14

p that are written Rev 22:18

PLAINLY

the Christ, tell us p John 10:24

now You are speaking p John 16:29

such things declare p Heb 11:14

PLAN

p evil things in their Ps 140:2

Let none of you p Zech 7:10

PLANK

First remove the p Matt 7:5

PLANS

He makes the p of the Ps 33:10

in that very day his p Ps 146:4

that devises wicked p Prov 6:18

A man’s heart p Prov 16:9

P are established Prov 20:18

PLANT

A time to p Eccl 3:2

Him as a tender p Is 53:2

they shall p vineyards Is 65:21

p of an alien vine Jer 2:21

p which My heavenly Matt 15:13

PLANTED

shall be like a tree p Ps 1:3

Your right hand has p Ps 80:15

shall they be p Is 40:24

by the roots and be p Luke 17:6

I p, Apollos watered 1 Cor 3:6

PLANTS

our sons may be as p Ps 144:12

down its choice p Is 16:8

neither he who p 1 Cor 3:7

PLATFORM

scribe stood on a p Neh 8:4

PLATTER

head here on a p Matt 14:8

PLAY

and rose up to p Ex 32:6

p skillfully with a Ps 33:3

nursing child shall p Is 11:8

and rose up to p 1 Cor 10:7

PLEAD

the one who would p Judg 6:31

Oh, that one might p Job 16:21

p my cause against an Ps 43:1

p with your friend Prov 6:3

Behold, I will p Jer 2:35

p His case with all Jer 25:31

PLEADED

Then Moses p with the Ex 32:11

this thing I p with 2 Cor 12:8

PLEADING

though God were p 2 Cor 5:20

PLEASANT

food, that it was p Gen 3:6

they despised the p Ps 106:24

how good and how p Ps 133:1

and knowledge is p Prov 2:10

P words are like a Prov 16:24

p places of the Jer 23:10

Is he a p child Jer 31:20

I ate no p food Dan 10:3

PLEASANTNESS

Her ways are ways of p Prov 3:17

PLEASE

When a man’s ways p Prov 16:7

do those things that p John 8:29

in the flesh cannot p Rom 8:8

p his neighbor for his Rom 15:2

how he may p the Lord 1 Cor 7:32

Or do I seek to p men Gal 1:10

is impossible to p Him Heb 11:6

PLEASED

Then You shall be p Ps 51:19

The LORD is well p Is 42:21

Would he be p with you Mal 1:8

in whom I am well p Matt 3:17

God was not well p 1 Cor 10:5

testimony, that he p Heb 11:5

in whom I am well p 2 Pet 1:17

PLEASES

He does whatever He p Ps 115:3

Whatever the LORD p Ps 135:6

PLEASING

sacrifice, well p Phil 4:18

for this is well p Col 3:20

in you what is well p Heb 13:21

PLEASURE

not a God who takes p Ps 5:4

Do good in Your good p Ps 51:18

Your servants take p Ps 102:14

p will be a poor man Prov 21:17

for He has no p Eccl 5:4

shall perform all My p Is 44:28

your fast you find p Is 58:3

nor finding your own p Is 58:13

Do I have any p Ezek 18:23

I have no p in you Mal 1:10

your Father’s good p Luke 12:32

to the good p of His Eph 1:5

fulfill all the good p 2 Thess 1:11

p is dead while 1 Tim 5:6

for sin You had no p Heb 10:6

back, My soul has no p Heb 10:38

p that war in your James 4:1

on the earth in p James 5:5

PLEASURES

Your right hand are p Ps 16:11

cares, riches, and p Luke 8:14

to enjoy the passing p Heb 11:25

PLEIADES

Part of God’s creation, Job 9:9; Amos 5:8

PLENTIFUL

You, O God, sent a p Ps 68:9

The harvest truly is p Matt 9:37

PLENTIFULLY

rich man yielded p Luke 12:16

PLENTY

p which were in the Gen 41:53

LORD will grant you p Deut 28:11

his land will have p Prov 28:19

PLIGHT

He laughs at the p Job 9:23

PLOT

and the people p Ps 2:1

p became known to Saul Acts 9:24

PLOTS

The wicked p against Ps 37:12

PLOTTED

and p to take Jesus by Matt 26:4

chief priests p John 12:10

PLOW

lazy man will not p Prov 20:4

Does one p there with Amos 6:12

put his hand to the p Luke 9:62

he who plows should p 1 Cor 9:10

PLOWED

“Zion shall be p Jer 26:18

You have p wickedness Hos 10:13

of you Zion shall be p Mic 3:12

PLOWMAN

p shall overtake the Amos 9:13

PLUCK

grain, you may p Deut 23:25

who pass by the way p Ps 80:12

obey, I will utterly p Jer 12:17

p the heads of grain Mark 2:23

PLUCKED

p the victim from his Job 29:17

cheeks to those who p Is 50:6

And His disciples p Luke 6:1

you would have p Gal 4:15

PLUMB

a p line, with a p Amos 7:7

rejoice to see the p Zech 4:10

PLUNDER

p the Egyptians Ex 3:22

who pass by the way p Ps 89:41

The p of the poor is Is 3:14

p you shall become Jer 30:16

house and p his goods Matt 12:29

PLUNDERED

stouthearted were p Ps 76:5

a people robbed and p Is 42:22

“And when you are p Jer 4:30

Because you have p Hab 2:8

PLUNDERING

me because of the p Is 22:4

accepted the p of your Heb 10:34

POETS

some of your own p Acts 17:28

POISON

the p of asps is under Ps 140:3

“The p of asps is Rom 3:13

evil, full of deadly p James 3:8

POISONED

p by bitterness Acts 8:23

p their minds against Acts 14:2

POLLUTIONS

have escaped the p 2 Pet 2:20

POMP

multitude and their p Is 5:14

p is brought down to Is 14:11

had come with great p Acts 25:23

POMPOUS

and a mouth speaking p Dan 7:8

PONDER

P the path of your Prov 4:26

PONDERED

p them in her heart Luke 2:19

PONDERS

p all his paths Prov 5:21

PONTUS

Jews from, at Pentecost, Acts 2:5, 9

Home of Aquila, Acts 18:2

Christians of, addressed by Peter, 1 Pet 1:1

POOL

the wilderness a p Is 41:18

by the Sheep Gate a p John 5:2

POOLS

also covers it with p Ps 84:6

a wilderness into p Ps 107:35

your eyes like the p Song 7:4

POOR

p shall not give less Ex 30:15

be partial to the p Lev 19:15

p will never cease Deut 15:11

So the p have hope Job 5:16

and forsaken the p Job 20:19

I delivered the p Job 29:12

soul grieved for the p Job 30:25

p shall eat and be Ps 22:26

p man cried out Ps 34:6

But I am p and needy Ps 40:17

goodness for the p Ps 68:10

Let the p and needy Ps 74:21

yet He sets the p Ps 107:41

He raises the p Ps 113:7

a slack hand becomes p Prov 10:4

p man is hated even Prov 14:20

has mercy on the p Prov 14:21

who oppresses the p Prov 14:31

p reproaches his Maker Prov 17:5

p man is better than a Prov 19:22

p have this in common Prov 22:2

Do not rob the p Prov 22:22

p man who oppresses Prov 28:3

remembered that same p Eccl 9:15

for silver, and the p Amos 2:6

the alien or the p Zech 7:10

in particular the p Zech 11:7

“Blessed are the p Matt 5:3

p have the gospel Matt 11:5

For you have the p Matt 26:11

your sakes He became p 2 Cor 8:9

should remember the p Gal 2:10

God not chosen the p James 2:5

have dishonored the p James 2:6

wretched, miserable, p Rev 3:17

PORCIUS FESTUS

Paul stands trial before, Acts 25:1–22

PORTION

For the LORD’s p Deut 32:9

double p of your spirit 2 Kin 2:9

This is the p from God Job 20:29

O LORD, You are the p Ps 16:5

heart and my p forever Ps 73:26

You are my p Ps 119:57

I will divide Him a p Is 53:12

rejoice in their p Is 61:7

The P of Jacob is not Jer 10:16

they have trodden My p Jer 12:10

“The LORD is my p Lam 3:24

and appoint him his p Matt 24:51

to give them their p Luke 12:42

give me the p Luke 15:12

PORTRAYED

Christ was clearly p Gal 3:1

POSITION

If a man desires the p 1 Tim 3:1

POSSESS

descendants shall p Gen 22:17

p the land which Josh 1:11

By your patience p Luke 21:19

p his own vessel 1 Thess 4:4

POSSESSED

much land yet to be p Josh 13:1

“The LORD p me at Prov 8:22

of the things he p Acts 4:32

POSSESSING

and yet p all things 2 Cor 6:10

POSSESSION

as an everlasting p Gen 17:8

the rest of their p Ps 17:14

they did not gain p Ps 44:3

of the purchased p Eph 1:14

and an enduring p Heb 10:34

POSSESSIONS

is full of Your p Ps 104:24

kinds of precious p Prov 1:13

Yes, I had greater p Eccl 2:7

for he had great p Mark 10:22

and there wasted his p Luke 15:13

and sold their p Acts 2:45

POSSIBLE

God all things are p Matt 19:26

p that the blood Heb 10:4

POSTERITY

to preserve a p Gen 45:7

p shall serve Him Ps 22:30

p who approve their Ps 49:13

POT

to Aaron, “Take a p Ex 16:33

from a boiling p Job 41:20

The refining p is for Prov 17:3

p that had the manna Heb 9:4

POTENTATE

the blessed and only P 1 Tim 6:15

POTIPHAR

High Egyptian officer, Gen 39:1

Puts Joseph in jail, Gen 39:20

POTS

when we sat by the p Ex 16:3

also took away the p Jer 52:18

are regarded as clay p Lam 4:2

POTSHERD

for himself a p Job 2:8

is dried up like a p Ps 22:15

Let the p strive with Is 45:9

POTTER’S FIELD

Judas’s money used for purchase of, Matt 27:7, 8

POUR

p out your heart Ps 62:8

P out Your wrath Ps 79:6

p My Spirit on your Is 44:3

and let the skies p Is 45:8

P out Your fury Jer 10:25

that I will p out My Joel 2:28

“And I will p Zech 12:10

angels, “Go and p Rev 16:1

POURED

And now my soul is p Job 30:16

I am p out like water Ps 22:14

grace is p upon Your Ps 45:2

name is ointment p Song 1:3

visited You, they p Is 26:16

strong, because He p Is 53:12

and My fury will be p Jer 7:20

His fury is p out like Nah 1:6

broke the flask and p Mark 14:3

of God has been p Rom 5:5

if I am being p Phil 2:17

I am already being p 2 Tim 4:6

whom He p out on us Titus 3:6

POVERTY

of the poor is their p Prov 10:15

but it leads to p Prov 11:24

P and shame will come Prov 13:18

leads only to p Prov 14:23

lest you come to p Prov 20:13

give me neither p Prov 30:8

p put in all the Luke 21:4

and their deep p 2 Cor 8:2

p might become rich 2 Cor 8:9

tribulation, and p Rev 2:9

POWER

that I may show My p Ex 9:16

become glorious in p Ex 15:6

for God has p to help 2 Chr 25:8

him who is without p Job 26:2

p who can understand Job 26:14

p belongs to God Ps 62:11

p Your enemies shall Ps 66:3

gives strength and p Ps 68:35

a king is, there is p Eccl 8:4

No one has p over the Eccl 8:8

the strength of His p Is 40:26

truly I am full of p Mic 3:8

anger and great in p Nah 1:3

‘Not by might nor by p Zech 4:6

the kingdom and the p Matt 6:13

the Son of Man has p Matt 9:6

who had given such p Matt 9:8

p over unclean spirits Matt 10:1

Scriptures nor the p Matt 22:29

p to heal sicknesses Mark 3:15

p had gone out of Him Mark 5:30

Jesus returned in the p Luke 4:14

And the p of the Lord Luke 5:17

p went out from Him Luke 6:19

you are endued with p Luke 24:49

I have p to lay it John 10:18

not know that I have p John 19:10

“You could have no p John 19:11

you shall receive p Acts 1:8

as though by our own p Acts 3:12

man is the great p Acts 8:10

“Give me this p Acts 8:19

for it is the p Rom 1:16

even His eternal p Rom 1:20

saved it is the p 1 Cor 1:18

Greeks, Christ the p 1 Cor 1:24

not in word but in p 1 Cor 4:20

be brought under the p 1 Cor 6:12

that the p of Christ 2 Cor 12:9

greatness of His p Eph 1:19

working of His p Eph 3:7

the Lord and in the p Eph 6:10

to His glorious p Col 1:11

the glory of His p 2 Thess 1:9

of fear, but of p 2 Tim 1:7

by the word of His p Heb 1:3

p of death, that Heb 2:14

but according to the p Heb 7:16

as His divine p 2 Pet 1:3

dominion and p Jude 25

to him I will give p Rev 2:26

glory and honor and p Rev 4:11

honor and glory and p Rev 5:13

POWERFUL

of the LORD is p Ps 29:4

of God is living and p Heb 4:12

POWERS

principalities and p Col 2:15

word of God and the p Heb 6:5

PRAETORIUM

Pilate’s, in Jerusalem, Mark 15:16; John 18:28; Matt 27:27

———Herod’s palace at Caesarea, Acts 23:35

PRAISE

your brothers shall p Gen 49:8

He is your p Deut 10:21

I will sing p to the Judg 5:3

p shall be of You in Ps 22:25

For p from the upright Ps 33:1

p shall continually be Ps 34:1

the people shall p Ps 45:17

Whoever offers p Ps 50:23

P is awaiting You Ps 65:1

make His p glorious Ps 66:2

let all the peoples p Ps 67:3

Let heaven and earth p Ps 69:34

p shall be continually Ps 71:6

And the heavens will p Ps 89:5

silent, O God of my p Ps 109:1

Seven times a day I p Ps 119:164

All Your works shall p Ps 145:10

shall speak the p Ps 145:21

P the LORD Ps 148:1

that has breath p Ps 150:6

Let another man p Prov 27:2

let her own works p Prov 31:31

And your gates P Is 60:18

He makes Jerusalem a p Is 62:7

For You are my p Jer 17:14

Me a name of joy, a p Jer 33:9

give you fame and p Zeph 3:20

You have perfected p Matt 21:16

of men more than the p John 12:43

p is not from men but Rom 2:29

Then each one’s p 1 Cor 4:5

the brother whose p 2 Cor 8:18

should be to the p Eph 1:12

to the glory and p Phil 1:11

I will sing p to You Heb 2:12

the sacrifice of p Heb 13:15

and for the p of those 1 Pet 2:14

saying, “P our God Rev 19:5

PRAISED

who is worthy to be p 2 Sam 22:4

daily He shall be p Ps 72:15

LORD’s name is to be p Ps 113:3

and greatly to be p Ps 145:3

where our fathers p Is 64:11

the Most High and p Dan 4:34

PRAISES

enthroned in the p Ps 22:3

it is good to sing p Ps 147:1

and he p her Prov 31:28

shall proclaim the p Is 60:6

you may proclaim the p 1 Pet 2:9

PRAISEWORTHY

if there is anything p Phil 4:8

PRAISING

they will still be p Ps 84:4

of the heavenly host p Luke 2:13

in the temple p Luke 24:53

PRAY

LORD in ceasing to p 1 Sam 12:23

humble themselves, and p 2 Chr 7:14

at noon I will p Ps 55:17

who hate you, and p Matt 5:44

“And when you p Matt 6:5

But you, when you p Matt 6:6

manner, therefore, p Matt 6:9

Watch and p Matt 26:41

to the mountain to p Mark 6:46

“Lord, teach us to p Luke 11:1

men always ought to p Luke 18:1

And I will p John 14:16

I do not p for the John 17:9

“I do not p for John 17:20

know what we should p Rom 8:26

I will p with the 1 Cor 14:15

p without ceasing 1 Thess 5:17

Brethren, p for us 1 Thess 5:25

therefore that the men p 1 Tim 2:8

Let him p James 5:13

to one another, and p James 5:16

say that he should p 1 John 5:16

p that you may prosper 3 John 2

PRAYED

Pharisee stood and p Luke 18:11

p more earnestly Luke 22:44

p earnestly that it James 5:17

PRAYER

in heaven their p 1 Kin 8:45

p made in this place 2 Chr 7:15

fear, and restrain p Job 15:4

And my p is pure Job 16:17

p would return to my Ps 35:13

A p to the God of my Ps 42:8

P also will be made Ps 72:15

Let my p come before Ps 88:2

He shall regard the p Ps 102:17

but I give myself to p Ps 109:4

to the LORD, but the p Prov 15:8

not go out except by p Matt 17:21

all night in p to God Luke 6:12

continually to p Acts 6:4

where p was Acts 16:13

steadfastly in p Rom 12:12

to fasting and p 1 Cor 7:5

always with all p Eph 6:18

but in everything by p Phil 4:6

the word of God and p 1 Tim 4:5

And the p of faith James 5:15

PRAYERS

though you make many p Is 1:15

pretense make long p Matt 23:14

fervently for you in p Col 4:12

that supplications, p 1 Tim 2:1

p may not be hindered 1 Pet 3:7

are open to their p 1 Pet 3:12

and watchful in your p 1 Pet 4:7

which are the p Rev 5:8

with the p of the saints Rev 8:4

PREACH

that great city, and p Jon 3:2

time Jesus began to p Matt 4:17

you hear in the ear, p Matt 10:27

P the gospel to the Luke 4:18

p the kingdom of God Luke 9:60

And how shall they p Rom 10:15

p Christ crucified 1 Cor 1:23

is me if I do not p 1 Cor 9:16

I or they, so we p 1 Cor 15:11

For we do not p 2 Cor 4:5

p Christ even from Phil 1:15

P the word 2 Tim 4:2

PREACHED

p that people Mark 6:12

out and p everywhere Mark 16:20

of sins should be p Luke 24:47

p Christ to them Acts 8:5

through this Man is p Acts 13:38

lest, when I have p 1 Cor 9:27

whom we have not p 2 Cor 11:4

than what we have p Gal 1:8

in truth, Christ is p Phil 1:18

the gospel was p Heb 4:2

also He went and p 1 Pet 3:19

PREACHER

The words of the P Eccl 1:1

they hear without a p Rom 10:14

I was appointed a p 1 Tim 2:7

of eight people, a p 2 Pet 2:5

PREACHES

the Jesus whom Paul p Acts 19:13

p another Jesus whom 2 Cor 11:4

p any other gospel Gal 1:9

p the faith which he Gal 1:23

PREACHING

p Jesus as the Acts 5:42

to my gospel and the p Rom 16:25

not risen, then our p 1 Cor 15:14

PRECEDE

p those who are asleep 1 Thess 4:15

PRECEPT

p must be upon p Is 28:10

PRECEPTS

and commanded them p Neh 9:14

all His p are sure Ps 111:7

us to keep Your p Ps 119:4

how I love Your p Ps 119:159

and kept all his p Jer 35:18

PRECIOUS

because my life was p 1 Sam 26:21

P in the sight of the Ps 116:15

How p also are Your Ps 139:17

She is more p than Prov 3:15

Since you were p Is 43:4

p things shall not Is 44:9

if you take out the p Jer 15:19

The p sons of Zion Lam 4:2

farmer waits for the p James 5:7

more p than gold 1 Pet 1:7

who believe, He is p 1 Pet 2:7

p in the sight of 1 Pet 3:4

PREDESTINED

He foreknew, He also p Rom 8:29

having p us to Eph 1:5

inheritance, being p Eph 1:11

PREEMINENCE

He may have the p Col 1:18

loves to have the p 3 John 9

PREFERENCE

in honor giving p Rom 12:10

PREFERRED

comes after me is p John 1:15

PREJUDICE

these things without p 1 Tim 5:21

PREMEDITATE

p what you will Mark 13:11

PREPARATION

Now it was the P John 19:14

your feet with the p Eph 6:15

PREPARE

p your hearts for the 1 Sam 7:3

p a table before me in Ps 23:5

p mercy and truth Ps 61:7

P the way of the LORD Is 40:3

P the way for the Is 62:10

P the way of the LORD Mark 1:3

will, and did not p Luke 12:47

p a place for you John 14:2

PREPARED

place which I have p Ex 23:20

You p room for it Ps 80:9

When He p the heavens Prov 8:27

for the LORD has p Zeph 1:7

for whom it is p Matt 20:23

which You have p Luke 2:31

mercy, which He had p Rom 9:23

things which God has p 1 Cor 2:9

Now He who has p 2 Cor 5:5

p beforehand that we Eph 2:10

God, for He has p Heb 11:16

PRESENCE

themselves from the p Gen 3:8

went out from the p Gen 4:16

we die in your p Gen 47:15

P will go with you Ex 33:14

and honor the p Lev 19:32

afraid in any man’s p Deut 1:17

am terrified at His p Job 23:15

p is fullness of joy Ps 16:11

shall dwell in Your p Ps 140:13

not tremble at My p Jer 5:22

shall shake at My p Ezek 38:20

Be silent in the p Zeph 1:7

and drank in Your p Luke 13:26

full of joy in Your p Acts 2:28

but his bodily p 2 Cor 10:10

obeyed, not as in my p Phil 2:12

PRESENT

we are all p before Acts 10:33

evil is p with me Rom 7:21

p your bodies a living Rom 12:1

or death, or things p 1 Cor 3:22

absent in body but p 1 Cor 5:3

not only when I am p Gal 4:18

that He might p Eph 5:27

to p yourself 2 Tim 2:15

p you faultless Jude 24

PRESENTED

treasures, they p Matt 2:11

For just as you p Rom 6:19

PRESENTS

kings will bring p Ps 68:29

PRESERVE

before you to p life Gen 45:5

You shall p me from Ps 32:7

O LORD, You p man and Ps 36:6

He shall p your soul Ps 121:7

The LORD shall p Ps 121:8

children, I will p Jer 49:11

pardon those whom I p Jer 50:20

loses his life will p Luke 17:33

every evil work and p 2 Tim 4:18

PRESERVED

and my life is p Gen 32:30

soul, and body be p 1 Thess 5:23

PRESERVES

For the LORD p the Ps 31:23

p the souls of His Ps 97:10

The LORD p the simple Ps 116:6

who guards his mouth p Prov 13:3

he who keeps his way p Prov 16:17

PRESS

I p toward the goal Phil 3:14

PRESSED

p her virgin bosom Ezek 23:8

We are hard p on every 2 Cor 4:8

For I am hard p Phil 1:23

PRESUMPTUOUS

servant also from p Ps 19:13

PRETENDED

before them, p madness 1 Sam 21:13

PRETENSE

whole heart, but in p Jer 3:10

p make long prayers Matt 23:14

PREVAIL

no man shall p 1 Sam 2:9

our tongue we will p Ps 12:4

but they shall not p Jer 1:19

of Hades shall not p Matt 16:18

PREVAILED

hand, that Israel p Ex 17:11

with the Angel and p Hos 12:4

grew mightily and p Acts 19:20

PREY

the mountains of p Ps 76:4

has not given us as p Ps 124:6

Shall the p be taken Is 49:24

evil makes himself a p Is 59:15

shall no longer be a p Ezek 34:22

when he has no p Amos 3:4

PRICE

be weighed for its p Job 28:15

a fool the purchase p Prov 17:16

one pearl of great p Matt 13:46

back part of the p Acts 5:3

you were bought at a p 1 Cor 6:20

PRIDE

p come against me Ps 36:11

p serves as Ps 73:6

p and arrogance and Prov 8:13

By p comes nothing Prov 13:10

P goes before Prov 16:18

p will bring him low Prov 29:23

and her daughter had p Ezek 16:49

p He is able to put down Dan 4:37

was hardened in p Dan 5:20

has sworn by the p Amos 8:7

For the p of the Zech 11:3

evil eye, blasphemy, p Mark 7:22

p he fall into the 1 Tim 3:6

eyes, and the p of life 1 John 2:16

PRIEST

he was the p of God Gen 14:18

Myself a faithful p 1 Sam 2:35

p forever according Ps 110:4

the p and the prophet Is 28:7

So He shall be a p Zech 6:13

of a p should keep Mal 2:17

and faithful High P Heb 2:17

we have a great High P Heb 4:14

p forever according Heb 5:6

Christ came as High P Heb 9:11

PRIESTHOOD

be an everlasting p Ex 40:15

have defiled the p Neh 13:29

p being changed Heb 7:12

has an unchangeable p Heb 7:24

house, a holy p 1 Pet 2:5

generation, a royal p 1 Pet 2:9

PRIESTS

to Me a kingdom of p Ex 19:6

her p teach for pay Mic 3:11

made us kings and p Rev 1:6

but they shall be p Rev 20:6

PRINCE

“Who made you a p Ex 2:14

is the house of the p Job 21:28

is the downfall of a p Prov 14:28

Everlasting Father, P Is 9:6

until Messiah the P Dan 9:25

except Michael your p Dan 10:21

days without king or p Hos 3:4

p asks for gifts Mic 7:3

and killed the P Acts 3:15

His right hand to be P Acts 5:31

the p of the power Eph 2:2

PRINCES

He is not partial to p Job 34:19

to bind his p at his Ps 105:22

He may seat him with p Ps 113:8

to put confidence in p Ps 118:9

P also sit and speak Ps 119:23

p and all judges of Ps 148:11

good, nor to strike p Prov 17:26

is a child, and your p Eccl 10:16

of nobles, and your p Eccl 10:17

children to be their p Is 3:4

p will rule with Is 32:1

He brings the p Is 40:23

PRINCIPAL

Wisdom is the p Prov 4:7

PRINCIPALITIES

nor p nor powers Rom 8:38

p and powers in the heavenly places Eph 3:10

against p, against powers Eph 6:12

Having disarmed p and powers Col 2:15

PRINCIPALITY

far above all p Eph 1:21

is the head of all p Col 2:10

PRINCIPLES

from the basic p Col 2:20

again the first p Heb 5:12

PRISCILLA (or Prisca)

Wife of Aquila, Acts 18:1–3

With Aquila, instructs Apollos, Acts 18:26

Mentioned by Paul, Rom 16:3; 1 Cor 16:19; 2 Tim 4:19

PRISON

and put him into the p Gen 39:20

Bring my soul out of p Ps 142:7

in darkness from the p Is 42:7

the opening of the p Is 61:1

should put him in p Jer 29:26

John had heard in p Matt 11:2

I was in p and you Matt 25:36

to the spirits in p 1 Pet 3:19

PRISONER

the groaning of the p Ps 79:11

reason I, Paul, the p Eph 3:1

Lord, nor of me His p 2 Tim 1:8

PRISONERS

p rest together Job 3:18

does not despise His p Ps 69:33

gives freedom to the p Ps 146:7

the stronghold, you p Zech 9:12

Remember the p as if Heb 13:3

PRISONS

the synagogues and p Luke 21:12

p more frequently 2 Cor 11:23

PRIZE

life shall be as a p Jer 21:9

but one receives the p 1 Cor 9:24

the goal for the p Phil 3:14

PROCEED

For they p from evil Jer 9:3

of the same mouth p James 3:10

PROCEEDED

for I p forth John 8:42

PROCEEDS

by every word that p Deut 8:3

by every word that p Matt 4:4

Spirit of truth who p John 15:26

back part of the p Acts 5:2

PROCESSION

They have seen Your p Ps 68:24

PROCHORUS

One of the first seven deacons, Acts 6:5

PROCLAIM

you, and I will p Ex 33:19

p the name of the LORD Deut 32:3

p it not in the 2 Sam 1:20

and they shall p Is 60:6

began to p it freely Mark 1:45

knowing, Him I p Acts 17:23

drink this cup, you p 1 Cor 11:26

PROCLAIMED

p the good news Ps 40:9

company of those who p Ps 68:11

he went his way and p Luke 8:39

inner rooms will be p Luke 12:3

PROCLAIMER

“He seems to be a p Acts 17:18

PROCLAIMS

good news, who p Is 52:7

PROCONSUL

seeking to turn the p Acts 13:8

When Gallio was p Acts 18:12

PRODIGAL

with p living Luke 15:13

PRODUCE

land shall yield its p Lev 26:4

all kinds of p Ps 144:13

PROFANE

and offered p fire Lev 10:1

and priest are p Jer 23:11

“But you p it Mal 1:12

tried to p the temple Acts 24:6

But reject p and old 1 Tim 4:7

p person like Esau Heb 12:16

PROFANED

p his crown by casting Ps 89:39

and p My Sabbaths Ezek 22:8

p the LORD’s holy Mal 2:11

PROFANENESS

of Jerusalem p has Jer 23:15

PROFANING

p the covenant of the Mal 2:10

PROFESS

They p to know God Titus 1:16

PROFESSING

P to be wise Rom 1:22

is proper for women p 1 Tim 2:10

PROFIT

p is there in my blood Ps 30:9

p has a man from all Eccl 1:3

There was no p under Eccl 2:11

for they will not p Is 57:12

words that cannot p Jer 7:8

p which you have made Ezek 22:13

p is it that we have Mal 3:14

For what p is it to Matt 16:26

For what will it p Mark 8:36

For what p is it to Luke 9:25

her masters much p Acts 16:16

hope of p was gone Acts 16:19

brought no small p Acts 19:24

what is the p of Rom 3:1

not seeking my own p 1 Cor 10:33

Christ will p you Gal 5:2

about words to no p 2 Tim 2:14

them, but He for our p Heb 12:10

What does it p James 2:14

and sell, and make a p James 4:13

PROFITABLE

“Can a man be p Job 22:2

It is doubtless not p 2 Cor 12:1

of God, and is p 2 Tim 3:16

things are good and p Titus 3:8

to you, but now is p Philem 11

PROFITS

p a man nothing that Job 34:9

have not love, it p 1 Cor 13:3

exercise p a little 1 Tim 4:8

PROFOUND

with things too p Ps 131:1

PROLONG

you will not p your Deut 4:26

p Your anger to all Ps 85:5

nor will he p his days Eccl 8:13

PROLONGED

and his days are p Eccl 8:12

PROLONGS

The fear of the LORD p Prov 10:27

PROMISE

of all His good p 1 Kin 8:56

Behold, I send the P Luke 24:49

but to wait for the P Acts 1:4

For the p is to you Acts 2:39

p drew near which God Acts 7:17

for the hope of the p Acts 26:6

is made void and the p Rom 4:14

p might be sure Rom 4:16

it is no longer of p Gal 3:18

Therefore, since a p Heb 4:1

to the heirs of p Heb 6:17

did not receive the p Heb 11:39

they p them liberty 2 Pet 2:19

p that He has promised 1 John 2:25

PROMISED

bless you as He has p Deut 1:11

He who p is faithful Heb 10:23

Him faithful who had p Heb 11:11

PROMISES

For all the p of God 2 Cor 1:20

his Seed were the p Gal 3:16

patience inherit the p Heb 6:12

having received the p Heb 11:13

great and precious p 2 Pet 1:4

PROMPTLY

him disciplines him p Prov 13:24

PROOF

which is to them a p Phil 1:28

PROOFS

by many infallible p Acts 1:3

PROPER

you, but for what is p 1 Cor 7:35

Is it p for a woman to 1 Cor 11:13

but, which is p 1 Tim 2:10

PROPERLY

Let us walk p Rom 13:13

PROPHECY

miracles, to another p 1 Cor 12:10

for p never came by 2 Pet 1:21

is the spirit of p Rev 19:10

of the book of this p Rev 22:19

PROPHESIED

upon them, that they p Num 11:25

to them, yet they p Jer 23:21

Lord, have we not p Matt 7:22

prophets and the law p Matt 11:13

virgin daughters who p Acts 21:9

even more that you p 1 Cor 14:5

PROPHESIES

for the prophet who p Jer 28:9

woman who prays or p 1 Cor 11:5

p edifies the church 1 Cor 14:4

PROPHESY

prophets, “Do not p Is 30:10

The prophets p falsely Jer 5:31

your daughters shall p Joel 2:28

Who can but p Amos 3:8

saying, “P to us Matt 26:68

your daughters shall p Acts 2:17

if prophecy, let us p Rom 12:6

know in part and we p 1 Cor 13:9

that you may p 1 Cor 14:1

desire earnestly to p 1 Cor 14:39

PROPHET

shall be your p Ex 7:1

raise up for you a P Deut 18:15

arisen in Israel a p Deut 34:10

“I alone am left a p 1 Kin 18:22

is no longer any p Ps 74:9

I ordained you a p Jer 1:5

p is induced to speak Ezek 14:9

The p is a fool Hos 9:7

nor was I a son of a p Amos 7:14

send you Elijah the p Mal 4:5

p shall receive a Matt 10:41

p is not without honor Matt 13:57

by Daniel the p Mark 13:14

is not a greater p Luke 7:28

it cannot be that a p Luke 13:33

Nazareth, who was a P Luke 24:19

“Are you the P John 1:21

“This is truly the P John 6:14

with him the false p Rev 19:20

PROPHETESS

Miriam the p Ex 15:20

Deborah, a p Judg 4:4

Huldah the p 2 Kin 22:14

Anna, a p Luke 2:36

PROPHETIC

p word confirmed 2 Pet 1:19

PROPHETS

LORD’s people were p Num 11:29

Saul also among the p 1 Sam 10:12

the mouth of all his p 1 Kin 22:22

believe His p 2 Chr 20:20

Where now are your p Jer 37:19

prophesy against the p Ezek 13:2

His servants the p Amos 3:7

Her p are insolent Zeph 3:4

the Law or the P Matt 5:17

is the Law and the P Matt 7:12

or one of the p Matt 16:14

the tombs of the p Matt 23:29

indeed, I send you p Matt 23:34

one who kills the p Matt 23:37

Then many false p Matt 24:11

have Moses and the p Luke 16:29

You are sons of the p Acts 3:25

p did your fathers not Acts 7:52

To Him all the p Acts 10:43

do you believe the p Acts 26:27

before through His p Rom 1:2

by the Law and the P Rom 3:21

have killed Your p Rom 11:3

p are subject to the 1 Cor 14:32

to be apostles, some p Eph 4:11

brethren, take the p James 5:10

this salvation the p 1 Pet 1:10

were also false p 2 Pet 2:1

because many false p 1 John 4:1

blood of saints and p Rev 16:6

found the blood of p Rev 18:24

of your brethren the p Rev 22:9

PROPITIATION

set forth as a p Rom 3:25

to God, to make p Heb 2:17

He Himself is the p 1 John 2:2

His Son to be the p 1 John 4:10

PROPORTION

let us prophesy in p Rom 12:6

PROPRIETY

modest apparel, with p 1 Tim 2:9

PROSECUTOR

answer me, that my P Job 31:35

PROSELYTE

and sea to win one p Matt 23:15

PROSELYTES

Rome, both Jews and p Acts 2:10

PROSPER

made all he did to p Gen 39:3

you shall not p Deut 28:29

and you shall p 2 Chr 20:20

LORD, God made him p 2 Chr 26:5

they p who love you Ps 122:6

his sins will not p Prov 28:13

of the LORD shall p Is 53:10

against you shall p Is 54:17

please, and it shall p Is 55:11

of the wicked p Jer 12:1

King shall reign and p Jer 23:5

storing up as he may p 1 Cor 16:2

I pray that you may p 3 John 2

PROSPERED

since the LORD has p Gen 24:56

PROSPERING

His ways are always p Ps 10:5

PROSPERITY

p all your days Deut 23:6

p exceed the fame 1 Kin 10:7

p the destroyer Job 15:21

spend their days in p Job 36:11

Now in my p I said Ps 30:6

has pleasure in the p Ps 35:27

When I saw the p Ps 73:3

I pray, send now p Ps 118:25

the day of p be joyful Eccl 7:14

that we have our p Acts 19:25

PROSPEROUS

had made his journey p Gen 24:21

will make your way p Josh 1:8

PROSPERS

he turns, he p Prov 17:8

just as your soul p 3 John 2

PROSTRATE

of the proud lie p Job 9:13

PROUD

p waves must stop Job 38:11

tongue that speaks p Ps 12:3

and fully repays the p Ps 31:23

does not respect the p Ps 40:4

a haughty look and a p Ps 101:5

p He knows from afar Ps 138:6

the house of the p Prov 15:25

Everyone p Prov 16:5

p heart stirs up Prov 28:25

is better than the p Eccl 7:8

by wine, he is a p Hab 2:5

He has scattered the p Luke 1:51

“God resists the p 1 Pet 5:5

PROVE

p yourself a man 1 Kin 2:2

does your arguing p Job 6:25

mind, that you may p Rom 12:2

PROVERB

an astonishment, a p Deut 28:37

incline my ear to a p Ps 49:4

that hang limp is a p Prov 26:7

of a drunkard is a p Prov 26:9

one shall take up a p Mic 2:4

to the true p 2 Pet 2:22

PROVERBS

spoke three thousand p 1 Kin 4:32

in order many p Eccl 12:9

PROVIDE

“My son, God will p Gen 22:8

Can He p meat for His Ps 78:20

prosperity that I p Jer 33:9

P neither gold nor Matt 10:9

if anyone does not p 1 Tim 5:8

PROVIDED

these hands have p Acts 20:34

p something better Heb 11:40

PROVIDES

p food for the raven Job 38:41

p her supplies in the Prov 6:8

PROVISION

abundantly bless her p Ps 132:15

no p for the flesh Rom 13:14

PROVOKE

do not p Him Ex 23:21

p God are secure Job 12:6

Do they p Me to Jer 7:19

p them to jealousy Rom 11:11

you, fathers, do not p Eph 6:4

PROVOKED

How often they p Ps 78:40

p the Most High Ps 78:56

Thus they p Him to Ps 106:29

his spirit was p Acts 17:16

seek its own, is not p 1 Cor 13:5

PRUDENCE

To give p to the Prov 1:4

wisdom, dwell with p Prov 8:12

us in all wisdom and p Eph 1:8

PRUDENT

p man covers shame Prov 12:16

A p man conceals Prov 12:23

The wisdom of the p Prov 14:8

p considers well Prov 14:15

heart will be called p Prov 16:21

p acquires knowledge Prov 18:15

p wife is from the Prov 19:14

p man foresees evil Prov 22:3

perished from the p Jer 49:7

Therefore the p Amos 5:13

from the wise and p Matt 11:25

PRUDENTLY

Servant shall deal p Is 52:13

PRUNES

that bears fruit He p John 15:2

PSALM

and the sound of a p Ps 98:5

in the second P Acts 13:33

each of you has a p 1 Cor 14:26

PSALMIST

And the sweet p 2 Sam 23:1

PSALMS

Sing to Him, sing p 1 Chr 16:9

to one another in p Eph 5:19

Let him sing p James 5:13

PSALTERY

harp, lyre, and p Dan 3:10

PUBLISHED

to be proclaimed and p Jon 3:7

PUFFED

Now some are p up 1 Cor 4:18

itself, is not p 1 Cor 13:4

a novice, lest being p 1 Tim 3:6

PUFFS

Knowledge p up 1 Cor 8:1

PUL

King of Assyria; same as Tiglath-Pileser, 2 Kin 15:19

———Country and people in Africa, Is 66:19

PULL

P me out of the net Ps 31:4

I will p down my barns Luke 12:18

PUNISH

take that man and p Deut 22:18

p the righteous is Prov 17:26

“I will p the world Is 13:11

Shall I not p them for Jer 5:9

p all who oppress them Jer 30:20

p your iniquity Lam 4:22

So I will p them for Hos 4:9

PUNISHED

You our God have p Ezra 9:13

because He has not p Job 35:15

p them often in every Acts 26:11

These shall be p 2 Thess 1:9

PUNISHES

will you say when He p Jer 13:21

PUNISHMENT

p is greater than I Gen 4:13

you do in the day of p Is 10:3

p they shall be cast Jer 8:12

p they shall perish Jer 10:15

a man for the p Lam 3:39

The p of the iniquity Lam 4:6

days of p have come Hos 9:7

not turn away its p Amos 1:3

into everlasting p Matt 25:46

p which was inflicted 2 Cor 2:6

Of how much worse p Heb 10:29

sent by him for the p 1 Pet 2:14

the unjust under p 2 Pet 2:9

PURCHASED

of God could be p Acts 8:20

of the p possession Eph 1:14

PURE

a mercy seat of p gold Ex 25:17

Can a man be more p Job 4:17

if you were p and Job 8:6

‘My doctrine is p Job 11:4

that he could be p Job 15:14

the heavens are not p Job 15:15

the stars are not p Job 25:5

of the LORD are p Ps 12:6

will show Yourself p Ps 18:26

To such as are p Ps 73:1

of the p are pleasant Prov 15:26

ways of a man are p Prov 16:2

my heart clean, I am p Prov 20:9

but as for the p Prov 21:8

a generation that is p Prov 30:12

Shall I count p Mic 6:11

things indeed are p Rom 14:20

whatever things are p Phil 4:8

keep yourself p 1 Tim 5:22

p all things are p Titus 1:15

above is first p James 3:17

babes, desire the p 1 Pet 2:2

just as He is p 1 John 3:3

PURER

p eyes than to behold Hab 1:13

PURGE

P me with hyssop Ps 51:7

p them as gold and Mal 3:3

PURGED

away, and your sin p Is 6:7

He had by Himself p Heb 1:3

PURIFICATION

for the water of p Num 19:9

with the water of p Num 31:23

PURIFIED

earth, p seven times Ps 12:6

all things are p Heb 9:22

Since you have p 1 Pet 1:22

PURIFIES

hope in Him p himself 1 John 3:3

PURIFY

p the sons of Levi Mal 3:3

and p your hearts James 4:8

PURIFYING

thus p all foods Mark 7:19

p their hearts by Acts 15:9

sanctifies for the p Heb 9:13

PURIM

called these days P Esth 9:26

PURITY

be delivered by the p Job 22:30

He who loves p of Prov 22:11

by p, by knowledge 2 Cor 6:6

spirit, in faith, in p 1 Tim 4:12

PURPLE

who was clothed in p Luke 16:19

they put on Him a p John 19:2

She was a seller of p Acts 16:14

PURPOSE

and fulfill all your p Ps 20:4

A time for every p Eccl 3:1

p that is purposed Is 14:26

But for this p I came John 12:27

by the determined p Acts 2:23

them all that with p Acts 11:23

to the eternal p Eph 3:11

Now the p of the 1 Tim 1:5

to fulfill His p Rev 17:17

PURPOSED

For the LORD had p 2 Sam 17:14

LORD of hosts has p Is 23:9

But Daniel p in his Dan 1:8

pleasure which He p Eph 1:9

PURPOSES

each one give as he p 2 Cor 9:7

PURSE

let us all have one p Prov 1:14

PURSES

p his lips and brings Prov 16:30

PURSUE

And will You p dry Job 13:25

p my honor as the wind Job 30:15

The sword shall p Jer 48:2

but their hearts p Ezek 33:31

Let us know, let us p Hos 6:3

p righteousness Rom 9:30

P love, and desire 1 Cor 14:1

p righteousness 1 Tim 6:11

him seek peace and p 1 Pet 3:11

PURSUES

Evil p sinners Prov 13:21

flee when no one p Prov 28:1

PURSUING

but Israel, p the law Rom 9:31

PUT

Also He has p eternity Eccl 3:11

pride He is able to p down Dan 4:37

what you will p on Matt 6:25

p my hand into His John 20:25

But p on the Lord Rom 13:14

QUAIL

and it brought q Num 11:31

and He brought q Ps 105:40

QUAKED

the whole mountain q Ex 19:18

and the earth q Matt 27:51

QUAKES

The earth q before Joel 2:10

QUALIFIED

the Father who has q Col 1:12

QUARREL

see how he seeks a q 2 Kin 5:7

any fool can start a q Prov 20:3

He will not q nor cry Matt 12:19

of the Lord must not q 2 Tim 2:24

QUARRELSOME

but gentle, not q 1 Tim 3:3

QUARTZ

be made of coral or q Job 28:18

QUEEN

Q Vashti also made a Esth 1:9

stands the q in gold Ps 45:9

burn incense to the q Jer 44:17

The q of the South Matt 12:42

under Candace the q Acts 8:27

heart, ‘I sit as q Rev 18:7

QUEENS

There are sixty q Song 6:8

q your nursing mothers Is 49:23

QUENCH

Many waters cannot q Song 8:7

so that no one can q Jer 4:4

flax He will not q Matt 12:20

q all the fiery Eph 6:16

Do not q the Spirit 1 Thess 5:19

QUENCHED

LORD, the fire was q Num 11:2

they were q like a Ps 118:12

their fire is not q Is 66:24

that shall never be q Mark 9:43

and the fire is not q Mark 9:44

q the violence of fire Heb 11:34

QUESTIONS

test him with hard q 1 Kin 10:1

and asking them q Luke 2:46

market, asking no q 1 Cor 10:25

QUICKLY

have turned aside q Ex 32:8

with your adversary q Matt 5:25

“What you do, do q John 13:27

Behold, I am coming q Rev 3:11

“Surely I am coming q Rev 22:20

QUICK-TEMPERED

q man acts foolishly Prov 14:17

not self-willed, not q Titus 1:7

QUIET

lain still and been q Job 3:13

‘Take heed, and be q Is 7:4

earth is at rest and q Is 14:7

gladness, He will q Zeph 3:17

warned him to be q Mark 10:48

aspire to lead a q 1 Thess 4:11

we may lead a q and 1 Tim 2:2

a gentle and q spirit 1 Pet 3:4

QUIETED

calmed and q my soul Ps 131:2

the city clerk had q Acts 19:35

QUIETNESS

will give peace and q 1 Chr 22:9

When He gives q Job 34:29

a handful with q Eccl 4:6

in q and confidence Is 30:15

of righteousness, q Is 32:17

that they work in q 2 Thess 3:12

QUIETS

q the earth by the Job 37:17

QUIVER

q rattles against him Job 39:23

the man who has his q Ps 127:5

q He has hidden Me Is 49:2

Their q is like an Jer 5:16

RAAMSES

Treasure city built by Hebrew slaves, Ex 1:11

RABBAH

Capital of Ammon, Amos 1:14

Besieged by Joab; defeated and enslaved by David, 2 Sam 12:26–31

Destruction of, foretold, Jer 49:2, 3

RABBI

be called by men, ‘R Matt 23:7

do not be called ‘R Matt 23:8

RABBONI

Mary addresses Christ as, John 20:16

RABSARIS

Title applied to:

Assyrian officials sent by Sennacherib, 2 Kin 18:17

Babylonian prince, Jer 39:3, 13

RABSHAKEH

Sent by king of Assyria to threaten Hezekiah, 2 Kin 18:17–37; Is 36:2–22

The Lord sends rumor to take him away, 2 Kin 19:6–8; Is 37:6–8

RACA

to his brother, ‘R Matt 5:22

RACE

man to run its r Ps 19:5

r is not to the swift Eccl 9:11

who run in a r all run 1 Cor 9:24

I have finished the r 2 Tim 4:7

with endurance the r Heb 12:1

RACHEL

Laban’s younger daughter; Jacob’s favorite wife, Gen 29:28–30

Supports her husband’s position, Gen 31:14–16

Mother of Joseph and Benjamin, Gen 30:22–25

Prophecy concerning; quoted, Jer 31:15; Matt 2:18

RADIANT

to Him and were r Ps 34:5

RAGE

Disperse the r of your Job 40:11

Why do the nations r Ps 2:1

‘Why did the nations r Acts 4:25

RAGES

he r against all wise Prov 18:1

RAGS

clothe a man with r Prov 23:21

RAHAB

Prostitute in Jericho; helps Joshua’s spies, Josh 2:1–21

Spared in battle, Josh 6:17–25

Mentioned in the NT, Matt 1:5; Heb 11:31; James 2:25

———Used figuratively of Egypt, Ps 87:4

RAIN

had not caused it to r Gen 2:5

And the r was on the Gen 7:12

He gives r on the Job 5:10

to the gentle r Job 37:6

sent a plentiful r Ps 68:9

clouds, who prepares r Ps 147:8

snow in summer and r Prov 26:1

r which leaves no food Prov 28:3

not return after the r Eccl 12:2

the r is over and gone Song 2:11

our God, who gives r Jer 5:24

I will r down on him Ezek 38:22

given you the former r Joel 2:23

there will be no r Zech 14:17

the good, and sends r Matt 5:45

and the r descended Matt 7:25

He did good, gave us r Acts 14:17

r that often comes Heb 6:7

that it would not r James 5:17

and the heaven gave r James 5:18

RAINBOW

I set My r in the Gen 9:13

and there was a r Rev 4:3

RAINED

had r down manna on Ps 78:24

r fire and brimstone Luke 17:29

RAINS

r righteousness Hos 10:12

RAISE

third day He will r Hos 6:2

that God is able to r Matt 3:9

in three days I will r John 2:19

and I will r him up at John 6:40

Lord and will also r 1 Cor 6:14

and the Lord will r James 5:15

RAISED

this purpose I have r Ex 9:16

be killed, and be r Matt 16:21

whom God r up Acts 2:24

just as Christ was r Rom 6:4

Spirit of Him who r Rom 8:11

And God both r up the 1 Cor 6:14

“How are the dead r 1 Cor 15:35

and the dead will be r 1 Cor 15:52

and r us up together Eph 2:6

then you were r Col 3:1

RAISES

r the poor out of the Ps 113:7

r those who are bowed Ps 146:8

For as the Father r John 5:21

but in God who r 2 Cor 1:9

RAM

r which had two horns Dan 8:3

RAMAH

Fortress built, 1 Kin 15:17–22

Samuel’s headquarters, 1 Sam 7:15, 17

David flees to, 1 Sam 19:18–23

RAMOTH GILEAD

City of refuge east of Jordan, Deut 4:43; Josh 20:8; 1 Chr 6:80

Site of Ahab’s fatal conflict with Syrians, 1 Kin 22:1–39

RAMS

the sweet aroma of r Ps 66:15

r of Nebaioth shall Is 60:7

RAN

they both r together John 20:4

You r well Gal 5:7

RANSOM

r would not help you Job 36:18

nor give to God a r Ps 49:7

The r of a man’s life Prov 13:8

“I will r them from Hos 13:14

to give His life a r Mark 10:45

who gave Himself a r 1 Tim 2:6

RANSOMED

and the r of the LORD Is 35:10

redeemed Jacob, and r Jer 31:11

RARE

of the LORD was r 1 Sam 3:1

make a mortal more r Is 13:12

RASH

Do not be r with your Eccl 5:2

RASHLY

so that he spoke r Ps 106:33

and do nothing r Acts 19:36

RAVEN

food for the r Job 38:41

and black as a r Song 5:11

RAVENOUS

inwardly they are r Matt 7:15

RAVENS

and to the young r Ps 147:9

Consider the r Luke 12:24

RAVISHED

You have r my heart Song 4:9

r the women in Zion Lam 5:11

RAZOR

like a sharp r Ps 52:2

REACHED

earth, and its top r Gen 28:12

For her sins have r Rev 18:5

REACHING

r forward to those Phil 3:13

READ

“Have you never r Matt 21:42

day, and stood up to r Luke 4:16

hearts, known and r 2 Cor 3:2

when Moses is r 2 Cor 3:15

when this epistle is r Col 4:16

READER

let the r understand Mark 13:14

READINESS

the word with all r Acts 17:11

that as there was a r 2 Cor 8:11

READING

r the prophet Isaiah Acts 8:30

give attention to r 1 Tim 4:13

READS

that he may run who r Hab 2:2

Blessed is he who r Rev 1:3

READY

“The LORD was r Is 38:20

and those who were r Matt 25:10

“Lord, I am r Luke 22:33

and being r to punish 2 Cor 10:6

Be r in season and out 2 Tim 4:2

and always be r 1 Pet 3:15

REAFFIRM

r your love to him 2 Cor 2:8

REAP

in tears shall r Ps 126:5

r the whirlwind Hos 8:7

they neither sow nor r Matt 6:26

you knew that I r Matt 25:26

that he will also r Gal 6:7

due season we shall r Gal 6:9

REAPED

wheat but r thorns Jer 12:13

you have r iniquity Hos 10:13

REAPER

r does not fill his Ps 129:7

REAPERS

I will say to the r Matt 13:30

r are the angels Matt 13:39

REAPING

r what I did not Luke 19:22

REAPS

One sows and another r John 4:37

REASON

out wisdom and the r Eccl 7:25

Come now, and let us r Is 1:18

faith, why do you r Matt 16:8

words of truth and r Acts 26:25

who asks you a r 1 Pet 3:15

REASONED

for three Sabbaths r Acts 17:2

r about righteousness Acts 24:25

REBEKAH

Great-niece of Abraham, Gen 22:20–23

Becomes Isaac’s wife, Gen 24:15–67

Mother of Esau and Jacob, Gen 25:21–28

Encourages Jacob to deceive Isaac, then to flee, Gen 27:1–29, 42–46

REBEL

Only do not r Num 14:9

Will you r against the Neh 2:19

There are those who r Job 24:13

and they did not r Ps 105:28

if you refuse and r Is 1:20

REBELLING

more against Him by r Ps 78:17

REBELLION

r is as the sin 1 Sam 15:23

For he adds r to his Job 34:37

evil man seeks only r Prov 17:11

you have taught r Jer 28:16

hearts as in the r Heb 3:8

and perished in the r Jude 11

REBELLIOUS

r exalt themselves Ps 66:7

but the r dwell in a Ps 68:6

day long to a r people Is 65:2

a defiant and r heart Jer 5:23

their princes are r Hos 9:15

REBELS

are all stubborn r Jer 6:28

REBUILD

God, to r its ruins Ezra 9:9

tombs, that I may r Neh 2:5

r it as in the days of Amos 9:11

REBUKE

He will surely r Job 13:10

astonished at His r Job 26:11

they perish at the r Ps 80:16

At Your r they fled Ps 104:7

And let him r me Ps 141:5

Turn at my r Prov 1:23

r a wise man Prov 9:8

R is more effective Prov 17:10

r is better than love Prov 27:5

better to hear the r Eccl 7:5

r the oppressor Is 1:17

sake I have suffered r Jer 15:15

r strong nations Mic 4:3

sins against you, r Luke 17:3

r Your disciples Luke 19:39

Do not r an older man 1 Tim 5:1

who are sinning r 1 Tim 5:20

r them sharply Titus 1:13

“The Lord r you Jude 9

As many as I love, I r Rev 3:19

REBUKED

r the winds and the Matt 8:26

r their unbelief Mark 16:14

when you are r by Him Heb 12:5

but he was r for his 2 Pet 2:16

REBUKES

with r You correct Ps 39:11

r a wicked man Prov 9:7

ear that hears the r Prov 15:31

r a man will find more Prov 28:23

RECALL

r the former days Heb 10:32

RECEIVE

He shall r blessing Ps 24:5

r us graciously Hos 14:2

you are willing to r Matt 11:14

believing, you will r Matt 21:22

and His own did not r John 1:11

“I do not r honor John 5:41

will come again and r John 14:3

the world cannot r John 14:17

Ask, and you will r John 16:24

“R the Holy Spirit John 20:22

“Lord Jesus, r Acts 7:59

r the Holy Spirit Acts 8:15

r the Holy Spirit Acts 19:2

R one who is weak Rom 14:1

that each one may r 2 Cor 5:10

r the grace of God in 2 Cor 6:1

r the Spirit by the Gal 3:2

R him therefore in the Phil 2:29

suppose that he will r James 1:7

whatever we ask we r 1 John 3:22

RECEIVED

r your consolation Luke 6:24

in your lifetime you r Luke 16:25

But as many as r John 1:12

for God has r him Rom 14:3

For I r from the Lord 1 Cor 11:23

have r Christ Jesus Col 2:6

r up in glory 1 Tim 3:16

For He r from God the 2 Pet 1:17

RECEIVES

r correction is prudent Prov 15:5

r you r Me Matt 10:40

r one little child Matt 18:5

and whoever r Me Mark 9:37

RECEIVING

r a kingdom which Heb 12:28

RECHAB

Assassin of Ishbosheth, 2 Sam 4:2, 6

———Father of Jehonadab, founder of the Rechabites, 2 Kin 10:15–23

Related to the Kenites, 1 Chr 2:55

RECHABITES

Kenite clan fathered by Rechab, committed to nomadic life, Jer 35:1–19

RECOMPENSE

He will accept no r Prov 6:35

not say, “I will r Prov 20:22

days of r have come Hos 9:7

RECOMPENSED

of my hands He has r 2 Sam 22:21

the LORD has r me 2 Sam 22:25

RECONCILE

and that He might r Eph 2:16

r all things to Col 1:20

RECONCILED

First be r to your Matt 5:24

were enemies we were r Rom 5:10

Christ’s behalf, be r 2 Cor 5:20

RECONCILIATION

now received the r Rom 5:11

to us the word of r 2 Cor 5:19

RECONCILING

cast away is the r Rom 11:15

God was in Christ r 2 Cor 5:19

RECORD

r My name I will come Ex 20:24

RED

the first came out r Gen 25:25

though they are r Is 1:18

Why is Your apparel r Is 63:2

for the sky is r Matt 16:2

REDEEM

man you shall surely r Num 18:15

in our power to r them Neh 5:5

In famine He shall r Job 5:20

R me from the hand of Job 6:23

can by any means r Ps 49:7

But God will r my soul Ps 49:15

r their life from Ps 72:14

And He shall r Israel Ps 130:8

all that it cannot r Is 50:2

I will r them from Hos 13:14

was going to r Israel Luke 24:21

r those who were Gal 4:5

us, that He might r Titus 2:14

REDEEMED

people whom You have r Ex 15:13

r them from the hand Ps 106:10

Let the r of the LORD Ps 107:2

r shall walk there Is 35:9

sea a road for the r Is 51:10

and you shall be r Is 52:3

and r His people Luke 1:68

Christ has r us from Gal 3:13

that you were not r 1 Pet 1:18

were slain, and have r Rev 5:9

These were r from Rev 14:4

REDEEMER

For I know that my R Job 19:25

Most High God their R Ps 78:35

for their R is mighty Prov 23:11

the LORD and your R Is 41:14

R will come to Zion Is 59:20

our R from Everlasting Is 63:16

Their R is strong Jer 50:34

REDEEMING

r the time Eph 5:16

REDEMPTION

For the r of their Ps 49:8

with Him is abundant r Ps 130:7

r is yours to buy it Jer 32:7

those who looked for r Luke 2:38

your r draws near Luke 21:28

grace through the r Rom 3:24

the adoption, the r Rom 8:23

sanctification and r 1 Cor 1:30

In Him we have r Eph 1:7

for the day of r Eph 4:30

obtained eternal r Heb 9:12

RED SEA

Divided for Israelites, Ex 14:15–31

Boundary of Promised Land, Ex 23:31

REED

r He will not break Is 42:3

r shaken by the wind Matt 11:7

on the head with a r Mark 15:19

REEDS

r flourish without Job 8:11

the beasts of the r Ps 68:30

REFINED

where gold is r Job 28:1

us as silver is r Ps 66:10

REFINER

He will sit as a r Mal 3:3

REFORMATION

until the time of r Heb 9:10

REFRAIN

R from meddling with 2 Chr 35:21

who have no right to r 1 Cor 9:6

good days, let him r 1 Pet 3:10

REFRESH

bread, that you may r Gen 18:5

r my heart in the Lord Philem 20

REFRESHED

of God, and may be r Rom 15:32

r my spirit and yours 1 Cor 16:18

his spirit has been r 2 Cor 7:13

for he often r 2 Tim 1:16

REFRESHES

r the soul of his Prov 25:13

REFRESHING

r may come from the Acts 3:19

REFUGE

six cities of r Num 35:6

eternal God is your r Deut 33:27

you have come for r Ruth 2:12

My stronghold and my r 2 Sam 22:3

but the LORD is his r Ps 14:6

God is our r and Ps 46:1

wings I will make my r Ps 57:1

God is a r for us Ps 62:8

You are my strong r Ps 71:7

my r and my fortress Ps 91:2

who have fled for r Heb 6:18

REFUSE

r the evil and choose Is 7:15

through deceit they r Jer 9:6

hear or whether they r Ezek 2:5

See that you do not r Heb 12:25

REFUSED

They r to obey Neh 9:17

REFUSES

My soul r to touch Job 6:7

And if he r to hear Matt 18:17

REGARD

r the rich more than Job 34:19

r iniquity in my heart Ps 66:18

r the prayer of the Ps 102:17

did not fear God nor r Luke 18:2

REGARDED

my hand and no one r Prov 1:24

r the lowly state Luke 1:48

REGARDS

r a rebuke will be Prov 13:18

He no longer r them Lam 4:16

REGENERATION

to you, that in the r Matt 19:28

the washing of r Titus 3:5

REGISTERED

So all went to be r Luke 2:3

firstborn who are r Heb 12:23

REGRETTED

but afterward he r Matt 21:29

REGULATIONS

yourselves to r Col 2:20

REHOBOAM

Son and successor of Solomon; refuses reform, 1 Kin 11:43–12:15

Ten tribes revolt against, 1 Kin 12:16–24

Reigns over Judah 17 years, 1 Kin 14:21–31; 2 Chr 11:5–23

Apostasizes, then repents, 2 Chr 12:1–16

REHOBOTH

Name of a well dug by Isaac, Gen 26:22

REIGN

but a king shall r 1 Sam 12:12

hypocrite should not r Job 34:30

so the LORD will r Mic 4:7

And He will r Luke 1:33

not have this man to r Luke 19:14

righteousness will r Rom 5:17

so grace might r Rom 5:21

do not let sin r Rom 6:12

For He must r till He 1 Cor 15:25

and we shall r on the Rev 5:10

of Christ, and shall r Rev 20:6

REIGNED

so that as sin r Rom 5:21

You have r as kings 1 Cor 4:8

And they lived and r Rev 20:4

REIGNS

God r over the nations Ps 47:8

The LORD r Ps 93:1

to Zion, “Your God r Is 52:7

Lord God Omnipotent r Rev 19:6

REJECT

will these people r Num 14:11

r all those who stray Ps 119:118

“All too well you r Mark 7:9

R a divisive man Titus 3:10

REJECTED

r has become the chief Ps 118:22

He is despised and r Is 53:3

Israel has r the Hos 8:3

r has become the chief Matt 21:42

many things and be r Luke 17:25

This Moses whom they r Acts 7:35

to a living stone, r 1 Pet 2:4

r has become the chief 1 Pet 2:7

REJECTION

you shall know My r Num 14:34

REJECTS

he who r Me r Luke 10:16

r this does not reject 1 Thess 4:8

REJOICE

so the LORD will r Deut 28:63

let the field r 1 Chr 16:32

and let Your saints r 2 Chr 6:41

r who put their trust Ps 5:11

people, let Jacob r Ps 14:7

R in the LORD Ps 33:1

mutual confusion who r Ps 35:26

The righteous shall r Ps 58:10

of Your wings I will r Ps 63:7

But the king shall r Ps 63:11

Let them r before God Ps 68:3

In Your name they r Ps 89:16

Let the heavens r Ps 96:11

Let the earth r Ps 97:1

righteous see it and r Ps 107:42

we will r and be glad Ps 118:24

who r in doing evil Prov 2:14

be blessed, and r Prov 5:18

she shall r in time to Prov 31:25

R, O young man Eccl 11:9

We will be glad and r Song 1:4

among men shall r Is 29:19

I will greatly r Is 61:10

My servants shall r Is 65:13

your heart shall r Is 66:14

Yes, I will r Jer 32:41

Do not r over me Mic 7:8

He will r over you Zeph 3:17

do not r in this Luke 10:20

loved Me, you would r John 14:28

but the world will r John 16:20

and your heart will r John 16:22

R with those who Rom 12:15

and in this I r Phil 1:18

faith, I am glad and r Phil 2:17

R in the Lord always Phil 4:4

R always 1 Thess 5:16

yet believing, you r 1 Pet 1:8

REJOICED

for good as He r Deut 30:9

for my heart r Eccl 2:10

and my spirit has r Luke 1:47

In that hour Jesus r Luke 10:21

Your father Abraham r John 8:56

But I r in the Lord Phil 4:10

REJOICES

glad, and my glory r Ps 16:9

but r in the truth 1 Cor 13:6

REJOICING

His works with r Ps 107:22

The voice of r and Ps 118:15

for they are the r Ps 119:111

come again with r Ps 126:6

r in His inhabited Prov 8:31

he went on his way r Acts 8:39

yet always r 2 Cor 6:10

or joy, or crown of r 1 Thess 2:19

confidence and the r Heb 3:6

RELATIVES

r stand afar off Ps 38:11

RELEASE

do you want me to r Matt 27:17

and power to r You John 19:10

“R the four angels Rev 9:14

RELENT

sworn and will not r Ps 110:4

and will not r Jer 4:28

then the LORD will r Jer 26:13

if He will turn and r Joel 2:14

sworn and will not r Heb 7:21

RELENTED

So the LORD r from the Ex 32:14

the LORD looked and r 1 Chr 21:15

and God r from the Jon 3:10

RELENTING

I am weary of r Jer 15:6

RELIEF

saw that there was r Ex 8:15

that I may find r Job 32:20

RELIEVE

of my lips would r Job 16:5

r those who are really 1 Tim 5:16

RELIEVED

You have r me when I Ps 4:1

RELIEVES

r the fatherless Ps 146:9

RELIGION

about their own r Acts 25:19

in self-imposed r Col 2:23

heart, this one’s r James 1:26

and undefiled r James 1:27

RELIGIOUS

things you are very r Acts 17:22

you thinks he is r James 1:26

RELY

name of the LORD and r Is 50:10

You r on your sword Ezek 33:26

REMAIN

shall let none of it r Ex 12:10

r angry forever Jer 3:5

and this city shall r Jer 17:25

that if ten men r Amos 6:9

you, that My joy may r John 15:11

your fruit should r John 15:16

“If I will that he r John 21:22

the greater part r 1 Cor 15:6

Nevertheless to r Phil 1:24

we who are alive and r 1 Thess 4:15

the things which r Rev 3:2

REMAINDER

with the r of wrath Ps 76:10

I am deprived of the r Is 38:10

REMAINED

Also my wisdom r Eccl 2:9

And Mary r with her Luke 1:56

like a dove, and He r John 1:32

REMAINS

“While the earth r Gen 8:22

Therefore your sin r John 9:41

There r therefore a Heb 4:9

sin, for His seed r 1 John 3:9

REMEMBER

But r me when it is Gen 40:14

R the Sabbath day Ex 20:8

r that you were a Deut 15:15

R His marvelous works 1 Chr 16:12

but we will r the name Ps 20:7

r the sins of my youth Ps 25:7

r Your name in the Ps 119:55

R now your Creator Eccl 12:1

r your love more than Song 1:4

r the former things Is 43:18

“I r you, the kindness Jer 2:2

and their sin I will r Jer 31:34

r the covenant of Amos 1:9

in wrath r mercy Hab 3:2

and to r His holy Luke 1:72

R Lot’s wife Luke 17:32

r the words of the Acts 20:35

R my chains Col 4:18

R that Jesus Christ 2 Tim 2:8

R those who rule Heb 13:7

REMEMBERED

Then God r Noah Gen 8:1

r His covenant with Ex 2:24

I r God Ps 77:3

r His covenant forever Ps 105:8

r Your judgments Ps 119:52

Who r us in our lowly Ps 136:23

yea, we wept when we r Ps 137:1

r that same poor man Eccl 9:15

r the days of old Is 63:11

And Peter r the word Matt 26:75

r the word of the Lord Acts 11:16

REMEMBERS

My soul still r Lam 3:20

REMEMBRANCE

in death there is no r Ps 6:5

I call to r my song Ps 77:6

There is no r of Eccl 1:11

Put Me in r Is 43:26

do this in r of Me Luke 22:19

do this in r of Me 1 Cor 11:24

REMIND

r you always of these 2 Pet 1:12

But I want to r you Jude 5

REMINDER

there is a r of sins Heb 10:3

you always have a r 2 Pet 1:15

pure minds by way of r 2 Pet 3:1

REMISSION

repentance for the r Mark 1:4

Jesus Christ for the r Acts 2:38

where there is r Heb 10:18

REMNANT

to us a very small r Is 1:9

The r will return Is 10:21

be well with your r Jer 15:11

I will gather the r Jer 23:3

and all the r of Judah Jer 44:28

Yet I will leave a r Ezek 6:8

r whom the LORD calls Joel 2:32

I will not treat the r Zech 8:11

time there is a r Rom 11:5

REMORSEFUL

been condemned, was r Matt 27:3

REMOVE

R Your plague from me Ps 39:10

R Your gaze from me Ps 39:13

r your foot from evil Prov 4:27

r falsehood and lies Prov 30:8

Therefore r sorrow Eccl 11:10

r this cup from Me Luke 22:42

r your lampstand Rev 2:5

REMOVED

Though the earth be r Ps 46:2

r our transgressions Ps 103:12

will never be r Prov 10:30

and the hills be r Is 54:10

this mountain, ‘Be r Matt 21:21

REMOVES

r the mountains Job 9:5

REND

So r your heart Joel 2:13

RENDER

What shall I r to the Ps 116:12

who will r to him the Matt 21:41

“R therefore to Caesar Matt 22:21

RENEW

r a steadfast Ps 51:10

r the face of the Ps 104:30

on the LORD shall r Is 40:31

RENEWED

that your youth is r Ps 103:5

inward man is being r 2 Cor 4:16

and be r in the spirit Eph 4:23

the new man who is r Col 3:10

RENEWING

transformed by the r Rom 12:2

of regeneration and r Titus 3:5

RENOUNCE

Why do the wicked r Ps 10:13

RENOUNCED

r the covenant of Your Ps 89:39

r the hidden things 2 Cor 4:2

RENOUNCES

greedy and r the LORD Ps 10:3

RENOWN

were of old, men of r Gen 6:4

REPAID

done, so God has r Judg 1:7

And he has r me evil 1 Sam 25:21

good shall be r Prov 13:21

Shall evil be r Jer 18:20

REPAIR

r the house of your 2 Chr 24:5

r the ruined cities Is 61:4

REPAY

He will r him to his Deut 7:10

silence, but will r Is 65:6

He will surely r Jer 51:56

again, I will r Luke 10:35

because they cannot r Luke 14:14

R no one evil for evil Rom 12:17

is Mine, I will r Rom 12:19

r their parents 1 Tim 5:4

I will r Philem 19

REPAYS

and who r him for what Job 21:31

r the proud person Ps 31:23

shall he be who r Ps 137:8

the LORD, who fully r Is 66:6

REPEATS

r a matter separates Prov 17:9

REPENT

I abhor myself, and r Job 42:6

“R, for the kingdom Matt 3:2

you r you will all Luke 13:3

said to them, “R Acts 2:38

men everywhere to r Acts 17:30

be zealous and r Rev 3:19

REPENTANCE

you with water unto r Matt 3:11

a baptism of r for the Mark 1:4

persons who need no r Luke 15:7

sorrow produces r 2 Cor 7:10

will grant them r 2 Tim 2:25

renew them again to r Heb 6:6

found no place for r Heb 12:17

all should come to r 2 Pet 3:9

REPENTED

No man r of his Jer 8:6

after my turning, I r Jer 31:19

it, because they r Matt 12:41

REPETITIONS

r as the heathen do Matt 6:7

REPHAIM

Valley near Jerusalem, 2 Sam 23:13, 14

Scene of Philistine defeats, 2 Sam 5:18–22

REPHIDIM

Israelite camp, Num 33:12–15

Moses strikes rock at, Ex 17:1–7

Amalek defeated at, Ex 17:8–16

REPORT

circulate a false r Ex 23:1

For it is not a good r 1 Sam 2:24

r makes the bones Prov 15:30

Who has believed our r Is 53:1

who has believed our r Rom 10:16

things are of good r Phil 4:8

REPRIMANDED

And they r him sharply Judg 8:1

REPROACH

r me as long as I live Job 27:6

does he take up a r Ps 15:3

You make us a r Ps 44:13

sake I have borne r Ps 69:7

R has broken my heart Ps 69:20

nation, but sin is a r Prov 14:34

with dishonor comes r Prov 18:3

do not fear the r Is 51:7

not remember the r Is 54:4

bring an everlasting r Jer 23:40

because I bore the r Jer 31:19

you shall bear the r Mic 6:16

these things You r Luke 11:45

lest he fall into r 1 Tim 3:7

esteeming the r Heb 11:26

and without r James 1:5

REPROACHED

If you are r for the 1 Pet 4:14

REPROACHES

is not an enemy who r Ps 55:12

oppresses the poor r Prov 14:31

curse, and Israel to r Is 43:28

in infirmities, in r 2 Cor 12:10

REPROACHFULLY

they strike me r Job 16:10

REPROOF

for doctrine, for r 2 Tim 3:16

REPROOFS

R of instruction are Prov 6:23

REPUTATION

seven men of good r Acts 6:3

to those who were of r Gal 2:2

made Himself of no r Phil 2:7

REQUEST

not withheld the r Ps 21:2

He gave them their r Ps 106:15

the Lord God to make r Dan 9:3

For Jews r a sign 1 Cor 1:22

of mine making r Phil 1:4

REQUESTS

r be made known Phil 4:6

REQUIRE

the LORD your God r Deut 10:12

a foreigner you may r Deut 15:3

“You will not r Ps 10:13

offering You did not r Ps 40:6

what does the LORD r Mic 6:8

REQUIRED

of the world may be r Luke 11:50

your soul will be r Luke 12:20

him much will be r Luke 12:48

Moreover it is r 1 Cor 4:2

REQUIREMENTS

keeps the righteous r Rom 2:26

r that was against us Col 2:14

RESCUE

R me from their Ps 35:17

and no one shall r Hos 5:14

RESERVE

r the unjust under 2 Pet 2:9

RESERVED

which I have r for the Job 38:23

“I have r for Myself Rom 11:4

r in heaven for you 1 Pet 1:4

of darkness, to be r 2 Pet 2:4

habitation, He has r Jude 6

RESIDUE

The r of My people Zeph 2:9

RESIST

r an evil person Matt 5:39

r the Holy Spirit Acts 7:51

R the devil and he James 4:7

RESISTED

For who has r His will Rom 9:19

Jannes and Jambres r 2 Tim 3:8

for he has greatly r 2 Tim 4:15

You have not yet r Heb 12:4

RESISTS

“God r the proud James 4:6

for “God r the proud 1 Pet 5:5

RESOLVED

I have r what to do Luke 16:4

RESORT

to which I may r Ps 71:3

RESOUND

my heart shall r Is 16:11

RESPECT

Have r to the covenant Ps 74:20

his eyes will have r Is 17:7

saying, ‘They will r Matt 21:37

of the law held in r Acts 5:34

and we paid them r Heb 12:9

RESPECTED

And the LORD r Abel Gen 4:4

little folly to one r Eccl 10:1

RESPONSE

in whose mouth is no r Ps 38:14

REST

is the Sabbath of r Ex 31:15

you shall find no r Deut 28:65

to build a house of r 1 Chr 28:2

I would have been at r Job 3:13

the weary are at r Job 3:17

R in the LORD Ps 37:7

fly away and be at r Ps 55:6

of the LORD shall r Is 11:2

whole earth is at r Is 14:7

“This is the r Is 28:12

sake I will not r Is 62:1

is the place of My r Is 66:1

then you will find r Jer 6:16

and I will give you r Matt 11:28

and you will find r Matt 11:29

shall not enter My r Heb 3:11

remains therefore a r Heb 4:9

to enter that r Heb 4:11

And they do not r Rev 4:8

that they should r Rev 6:11

“that they may r Rev 14:13

But the r of the dead Rev 20:5

RESTED

He had done, and He r Gen 2:2

glory of the LORD r Ex 24:16

when the Spirit r Num 11:25

“And God r on the Heb 4:4

RESTING

do not plunder his r Prov 24:15

r place shall be Is 11:10

all the earth is r Zech 1:11

still sleeping and r Matt 26:45

RESTLESS

I am r in my complaint Ps 55:2

RESTORATION

until the times of r Acts 3:21

RESTORE

R to me the joy Ps 51:12

I still must r Ps 69:4

r your judges as Is 1:26

r them to this place Jer 27:22

For I will r health to Jer 30:17

“So I will r to you Joel 2:25

declare that I will r Zech 9:12

and will r all things Matt 17:11

I r fourfold Luke 19:8

You at this time r Acts 1:6

who are spiritual r Gal 6:1

RESTORER

may he be to you a r Ruth 4:15

RESTORES

with joy, for He r Job 33:26

He r my soul Ps 23:3

RESTRAIN

now r Your hand 2 Sam 24:16

Therefore I will not r Job 7:11

Will You r Yourself Is 64:12

no one can r His hand Dan 4:35

RESTRAINED

r my feet from every Ps 119:101

Are they r Is 63:15

RESTRAINS

For nothing r the LORD 1 Sam 14:6

r his lips is wise Prov 10:19

only He who now r 2 Thess 2:7

RESTRAINT

they have cast off r Job 30:11

they break all r Hos 4:2

RESTS

r quietly in the heart Prov 14:33

RESURRECTION

who say there is no r Matt 22:23

Therefore, in the r Matt 22:28

done good, to the r John 5:29

to her, “I am the r John 11:25

them Jesus and the r Acts 17:18

that there will be a r Acts 24:15

the likeness of His r Rom 6:5

say that there is no r 1 Cor 15:12

and the power of His r Phil 3:10

that the r is already 2 Tim 2:18

obtain a better r Heb 11:35

This is the first r Rev 20:5

RETAIN

happy are all who r Prov 3:18

spirit to r the spirit Eccl 8:8

r the sins of any John 20:23

like to r God in their Rom 1:28

RETURN

So the LORD will r 1 Kin 2:32

and r to our neighbors Ps 79:12

R, O LORD Ps 90:13

none who go to her r Prov 2:19

womb, naked shall he r Eccl 5:15

the clouds do not r Eccl 12:2

let him r to the LORD Is 55:7

it shall not r to Me Is 55:11

“If you will r Jer 4:1

for they shall r Jer 24:7

me, and I will r Jer 31:18

say, ‘I will go and r Hos 2:7

help of your God, r Hos 12:6

“R to Me Zech 1:3

he says, ‘I will r Matt 12:44

RETURNED

and they r and sought Ps 78:34

yet you have not r Amos 4:6

astray, but have now r 1 Pet 2:25

RETURNING

“I am r to Jerusalem Zech 1:16

r evil for evil or 1 Pet 3:9

RETURNS

spirit departs, he r Ps 146:4

As a dog r to his own Prov 26:11

“A dog r to his own 2 Pet 2:22

REUBEN

Jacob’s eldest son, Gen 29:31, 32

Lies with Bilhah; loses preeminence, Gen 35:22; 49:3, 4

Plots to save Joseph, Gen 37:21–30

Offers sons as pledge for Benjamin, Gen 42:37

———Tribe of:

Numbered, Num 1:20, 21; 26:5–11

Settle east of Jordan, Num 32:1–42

Join in war against Canaanites, Josh 1:12–18

Erect memorial altar, Josh 22:10–34

REVEAL

The heavens will r Job 20:27

I will heal them and r Jer 33:6

the Son wills to r Him Matt 11:27

r His Son in me Gal 1:16

otherwise, God will r Phil 3:15

REVEALED

things which are r Deut 29:29

of the LORD shall be r Is 40:5

righteousness to be r Is 56:1

Then the secret was r Dan 2:19

the Son of Man is r Luke 17:30

the wrath of God is r Rom 1:18

glory which shall be r Rom 8:18

But God has r them to 1 Cor 2:10

as it has now been r Eph 3:5

but now has been r Col 1:26

the Lord Jesus is r 2 Thess 1:7

lawless one will be r 2 Thess 2:8

ready to be r in the 1 Pet 1:5

when His glory is r 1 Pet 4:13

r what we shall be 1 John 3:2

REVEALER

Lord of kings, and a r Dan 2:47

REVEALING

waits for the r Rom 8:19

REVEALS

as a talebearer r Prov 20:19

r deep and secret Dan 2:22

r secrets has made Dan 2:29

He r His secret to Amos 3:7

REVELATION

Where there is no r Prov 29:18

the day of wrath and r Rom 2:5

has a tongue, has a r 1 Cor 14:26

it came through the r Gal 1:12

spirit of wisdom and r Eph 1:17

r He made known to Eph 3:3

and glory at the r 1 Pet 1:7

REVELATIONS

come to visions and r 2 Cor 12:1

REVELRIES

drunkenness, r Gal 5:21

lusts, drunkenness, r 1 Pet 4:3

REVENGE

and we will take our r Jer 20:10

REVENUES

than vast r without Prov 16:8

REVERENCE

and r My sanctuary Lev 19:30

and to be held in r Ps 89:7

Master, where is My r Mal 1:6

submission with all r 1 Tim 3:4

God acceptably with r Heb 12:28

REVERENT

man who is always r Prov 28:14

their wives must be r 1 Tim 3:11

older men be sober, r Titus 2:2

REVILE

are you when they r Matt 5:11

r God’s high priest Acts 23:4

evildoers, those who r 1 Pet 3:16

REVILED

crucified with Him r Mark 15:32

who, when He was r 1 Pet 2:23

REVILER

or an idolater, or a r 1 Cor 5:11

REVILERS

nor drunkards, nor r 1 Cor 6:10

REVILING

come envy, strife, r 1 Tim 6:4

REVIVAL

give us a measure of r Ezra 9:8

REVIVE

troubles, shall r Ps 71:20

Will You not r us Ps 85:6

r me according to Your Ps 119:25

r the spirit of the Is 57:15

two days He will r Hos 6:2

r Your work in the Hab 3:2

REVIVED

they shall be r Hos 14:7

came, sin r and I died Rom 7:9

REVOLT

You will r more and Is 1:5

REVOLTED

Israel have deeply r Is 31:6

they have r and Jer 5:23

REVOLTERS

r are deeply involved Hos 5:2

REWARD

exceedingly great r Gen 15:1

them there is great r Ps 19:11

r me evil for good Ps 35:12

“Surely there is a r Ps 58:11

look, and see the r Ps 91:8

will a sure r Prov 11:18

and the LORD will r Prov 25:22

and this was my r Eccl 2:10

behold, His r is with Is 40:10

r them for their deeds Hos 4:9

You have loved for r Hos 9:1

for great is your r Matt 5:12

you have no r from Matt 6:1

you, they have their r Matt 6:2

receive a prophet’s r Matt 10:41

by no means lose his r Matt 10:42

r will be great Luke 6:35

we receive the due r Luke 23:41

will receive his own r 1 Cor 3:8

cheat you of your r Col 2:18

for he looked to the r Heb 11:26

may receive a full r 2 John 8

quickly, and My r Rev 22:12

REWARDED

Thus they have r Ps 109:5

REWARDER

and that He is a r Heb 11:6

REWARDS

Whoever r evil for Prov 17:13

and follows after r Is 1:23

and give your r Dan 5:17

REZIN

King of Damascus; joins Pekah against Ahaz, 2 Kin 15:37

Confederacy of, inspires Isaiah’s great messianic prophecy, Is 7:1–9:12

REZON

Son of Eliadah; establishes Syrian kingdom, 1 Kin 11:23–25

RHODA

Servant girl, Acts 12:13–16

RIBLAH

Headquarters of:

Pharaoh Necho, 2 Kin 23:31–35

Nebuchadnezzar, 2 Kin 25:6, 20, 21

Zedekiah blinded here, Jer 39:5–7

RICH

Abram was very r Gen 13:2

makes poor and makes r 1 Sam 2:7

r man will lie down Job 27:19

the r among the people Ps 45:12

when one becomes r Ps 49:16

soul will be made r Prov 11:25

who makes himself r Prov 13:7

r has many friends Prov 14:20

The r and the poor Prov 22:2

r rules over the poor Prov 22:7

r man is wise in his Prov 28:11

do not curse the r Eccl 10:20

it is hard for a r Matt 19:23

to you who are r Luke 6:24

from the r man’s table Luke 16:21

for he was very r Luke 18:23

Lord over all is r Rom 10:12

You are already r 1 Cor 4:8

though He was r 2 Cor 8:9

who desire to be r 1 Tim 6:9

but the r in his James 1:10

So the r man also will James 1:11

of this world to be r James 2:5

you say, ‘I am r Rev 3:17

RICHES

Both r and honor come 1 Chr 29:12

He swallows down r Job 20:15

he heaps up r Ps 39:6

the abundance of his r Ps 52:7

if r increase Ps 62:10

r will be in his house Ps 112:3

in her left hand r Prov 3:16

R and honor are Prov 8:18

R do not profit Prov 11:4

in his r will fall Prov 11:28

yet has great r Prov 13:7

of the wise is their r Prov 14:24

and r are an Prov 19:14

of the LORD are r Prov 22:4

r are not forever Prov 27:24

r kept for their owner Eccl 5:13

darkness and hidden r Is 45:3

you shall eat the r Is 61:6

so is he who gets r Jer 17:11

have increased your r Ezek 28:5

for those who have r Mark 10:23

do you despise the r Rom 2:4

might make known the r Rom 9:23

what are the r Eph 1:18

show the exceeding r Eph 2:7

the unsearchable r Eph 3:8

trust in uncertain r 1 Tim 6:17

r than the treasures Heb 11:26

r are corrupted James 5:2

to receive power and r Rev 5:12

RICHLY

Christ dwell in you r Col 3:16

God, who gives us r 1 Tim 6:17

RIDDLE

“Let me pose a r Judg 14:12

RIDDLES

the wise and their r Prov 1:6

RIDE

wind and cause me to r Job 30:22

in Your majesty r Ps 45:4

have caused men to r Ps 66:12

RIDER

r He has thrown Ex 15:1

the horse and its r Job 39:18

RIDES

Behold, the LORD r Is 19:1

RIDGES

You water its r Ps 65:10

RIDICULE

those who see Me r Me Ps 22:7

Whom do you r Is 57:4

RIDICULED

they r Him Matt 9:24

RIGHT

you shall do what is r Deut 6:18

the r of the firstborn Deut 21:17

did what was r in his Judg 21:25

“Is your heart r 2 Kin 10:15

them forth by the r Ps 107:7

Lord, “Sit at My r Ps 110:1

is a way which seems r Prov 14:12

way of a man is r Prov 21:2

things that are r Is 45:19

until He comes whose r Ezek 21:27

of the LORD are r Hos 14:9

do not know to do r Amos 3:10

and whatever is r Matt 20:4

clothed and in his r Mark 5:15

not judge what is r Luke 12:57

to them He gave the r John 1:12

your heart is not r Acts 8:21

Do we have no r 1 Cor 9:4

seven stars in His r Rev 2:1

RIGHTEOUS

also destroy the r Gen 18:23

and they justify the r Deut 25:1

“You are more r 1 Sam 24:17

that he could be r Job 15:14

r will hold to his way Job 17:9

“The r see it and Job 22:19

knows the way of the r Ps 1:6

LORD, will bless the r Ps 5:12

r God tests the hearts Ps 7:9

what can the r Ps 11:3

The r cry out Ps 34:17

the LORD upholds the r Ps 37:17

r shows mercy and Ps 37:21

I have not seen the r Ps 37:25

the r will be in Ps 112:6

The LORD is r in all Ps 145:17

the LORD loves the r Ps 146:8

will not allow the r Prov 10:3

r is a well of life Prov 10:11

The labor of the r Prov 10:16

r will be gladness Prov 10:28

r is delivered from Prov 11:8

r will be delivered Prov 11:21

r will flourish Prov 11:28

r will be recompensed Prov 11:31

r man regards the life Prov 12:10

r should choose his Prov 12:26

r there is much Prov 15:6

the prayer of the r Prov 15:29

the r run to it and Prov 18:10

r are bold as a lion Prov 28:1

When the r are in Prov 29:2

r considers the cause Prov 29:7

Do not be overly r Eccl 7:16

event happens to the r Eccl 9:2

r that it shall be Is 3:10

the gates, that the r Is 26:2

with My r right hand Is 41:10

By His knowledge My r Is 53:11

The r perishes Is 57:1

people shall all be r Is 60:21

R are You Jer 12:1

your sins by being r Dan 4:27

they sell the r Amos 2:6

not come to call the r Matt 9:13

r men desired to see Matt 13:17

r will shine forth as Matt 13:43

And they were both r Luke 1:6

that they were r Luke 18:9

“Certainly this was a r Luke 23:47

“There is none r Rom 3:10

r man will one die Rom 5:7

witness that he was r Heb 11:4

Jesus Christ the r 1 John 2:1

just as He is r 1 John 3:7

r are Your Rev 16:7

fine linen is the r Rev 19:8

RIGHTEOUSLY

judge the people r Ps 67:4

He who walks r and Is 33:15

should live soberly, r Titus 2:12

to Him who judges r 1 Pet 2:23

RIGHTEOUSNESS

it to him for r Gen 15:6

My r I hold fast Job 27:6

I put on r Job 29:14

I will ascribe r Job 36:3

I call, O God of my r Ps 4:1

righteous, He loves r Ps 11:7

from the LORD, and r Ps 24:5

shall speak of Your r Ps 35:28

the good news of r Ps 40:9

You love r and hate Ps 45:7

heavens declare His r Ps 50:6

sing aloud of Your r Ps 51:14

r and peace have Ps 85:10

R will go before Him Ps 85:13

r they are exalted Ps 89:16

will return to r Ps 94:15

r and justice are the Ps 97:2

and he who does r Ps 106:3

r endures forever Ps 111:3

r is an everlasting Ps 119:142

r delivers from death Prov 10:2

The r of the blameless Prov 11:5

The r of the upright Prov 11:6

r leads to life Prov 11:19

the way of r is life Prov 12:28

R guards him whose way Prov 13:6

R exalts a nation Prov 14:34

found in the way of r Prov 16:31

He who follows r Prov 21:21

r lodged in it Is 1:21

r He shall judge Is 11:4

R shall be the belt Is 11:5

he will not learn r Is 26:10

and r the plummet Is 28:17

r will be peace Is 32:17

in the LORD I have r Is 45:24

who are far from r Is 46:12

r will be forever Is 51:8

I will declare your r Is 57:12

and His own r Is 59:16

r as a breastplate Is 59:17

be called trees of r Is 61:3

r goes forth as Is 62:1

THE LORD OUR R Jer 23:6

to David a Branch of r Jer 33:15

has revealed our r Jer 51:10

The r of the righteous Ezek 18:20

O Lord, r belongs Dan 9:7

in everlasting r Dan 9:24

who turn many to r Dan 12:3

for yourselves r Hos 10:12

to fulfill all r Matt 3:15

exceeds the r of the Matt 5:20

to you in the way of r Matt 21:32

in holiness and r Luke 1:75

For in it the r Rom 1:17

even the r of God Rom 3:22

a seal of the r Rom 4:11

accounted to him for r Rom 4:22

r will reign in life Rom 5:17

might reign through r Rom 5:21

is life because of r Rom 8:10

who did not pursue r Rom 9:30

pursuing the law of r Rom 9:31

ignorant of God’s r Rom 10:3

we might become the r 2 Cor 5:21

r comes through the Gal 2:21

the breastplate of r Eph 6:14

not having my own r Phil 3:9

things and pursue r 1 Tim 6:11

r which we have Titus 3:5

r which is according Heb 11:7

does not produce the r James 1:20

should suffer for r 1 Pet 3:14

a preacher of r 2 Pet 2:5

a new earth in which r 2 Pet 3:13

who practices r 1 John 2:29

He who practices r 1 John 3:7

does not practice r 1 John 3:10

RIGHTLY

wise uses knowledge r Prov 15:2

R do they love you Song 1:4

“You have answered r Luke 10:28

r dividing the word 2 Tim 2:15

RIGHTS

and her marriage r Ex 21:10

RING

the king’s signet r Esth 8:8

make you like a signet r Hag 2:23

RINGLEADER

the world, and a r Acts 24:5

RINGS

a man with gold r James 2:2

RIPE

figs that are first r Jer 24:2

RISE

is vain for you to r Ps 127:2

“Now I will r Is 33:10

for He makes His sun r Matt 5:45

of Nineveh will r Matt 12:41

third day He will r Matt 20:19

false prophets will r Matt 24:24

persuaded though one r Luke 16:31

third day He will r Luke 18:33

had to suffer and r Acts 17:3

be the first to r Acts 26:23

fact the dead do not r 1 Cor 15:15

in Christ will r 1 Thess 4:16

RISEN

of the LORD is r Is 60:1

women there has not r Matt 11:11

disciples that He is r Matt 28:7

“The Lord is r Luke 24:34

furthermore is also r Rom 8:34

then Christ is not r 1 Cor 15:13

if Christ is not r 1 Cor 15:17

But now Christ is r 1 Cor 15:20

RISES

shall I do when God r Job 31:14

every tongue which r Is 54:17

RISING

may know from the r Is 45:6

questioning what the r Mark 9:10

for the fall and r Luke 2:34

RIVER

Indeed the r may rage Job 40:23

them drink from the r Ps 36:8

r whose streams shall Ps 46:4

the r of God is full Ps 65:9

went through the r Ps 66:6

peace to her like a r Is 66:12

r that I could not cross Ezek 47:5

in the Jordan R Mark 1:5

the great r Euphrates Rev 16:12

he showed me a pure r Rev 22:1

RIVERS

He turns r into a Ps 107:33

R of water run down Ps 119:136

By the r of Babylon Ps 137:1

Like the r of water Prov 21:1

All the r run into the Eccl 1:7

us a place of broad r Is 33:21

the wilderness and r Is 43:19

the sea, I make the r Is 50:2

his heart will flow r John 7:38

RIZPAH

Saul’s concubine taken by Abner, 2 Sam 3:6–8

Sons of, killed, 2 Sam 21:8, 9

Grief-stricken, cares for corpses, 2 Sam 21:10–14

ROAD

I will even make a r Is 43:19

depths of the sea a r Is 51:10

seen the Lord on the r Acts 9:27

ROAR

Let the sea r 1 Chr 16:32

though its waters r Ps 46:3

The young lions r Ps 104:21

‘The LORD will r Jer 25:30

He will r like a lion Hos 11:10

The LORD also will r Joel 3:16

Will a lion r in the Amos 3:4

ROARING

wrath is like the r Prov 19:12

Like a r lion and a Prov 28:15

and the waves r Luke 21:25

walks about like a r 1 Pet 5:8

ROARS

their voice r like the Jer 6:23

“The LORD r from Amos 1:2

as when a lion r Rev 10:3

ROB

r the poor because he Prov 22:22

r the needy of justice Is 10:2

“Will a man r God Mal 3:8

do you r temples Rom 2:22

ROBBED

r their treasuries Is 10:13

But this is a people r Is 42:22

Yet you have r Me Mal 3:8

r other churches 2 Cor 11:8

ROBBER

a son who is a r Ezek 18:10

is a thief and a r John 10:1

Barabbas was a r John 18:40

ROBBERS

and Israel to the r Is 42:24

also crucified two r Mark 15:27

Me are thieves and r John 10:8

here who are neither r Acts 19:37

waters, in perils of r 2 Cor 11:26

ROBBERY

nor vainly hope in r Ps 62:10

I hate r for burnt Is 61:8

did not consider it r Phil 2:6

ROBE

justice was like a r Job 29:14

instead of a rich r Is 3:24

covered me with the r Is 61:10

‘Bring out the best r Luke 15:22

on Him a purple r John 19:2

Then a white r was Rev 6:11

ROBES

to the King in r Ps 45:14

have stained all My r Is 63:3

clothe you with rich r Zech 3:4

go around in long r Luke 20:46

clothed with white r Rev 7:9

ROCK

you shall strike the r Ex 17:6

and struck the r Num 20:11

R who begot you Deut 32:18

For their r is not Deut 32:31

nor is there any r 1 Sam 2:2

“The LORD is my r 2 Sam 22:2

And who is a r 2 Sam 22:32

Blessed be my R 2 Sam 22:47

away, and as a r Job 14:18

set me high upon a r Ps 27:5

For You are my r Ps 31:3

r that is higher than Ps 61:2

and my God the r Ps 94:22

who turned the r Ps 114:8

been mindful of the R Is 17:10

shadow of a great r Is 32:2

his house on the r Matt 7:24

r I will build My Matt 16:18

Some fell on r Luke 8:6

stumbling stone and r Rom 9:33

R that followed them 1 Cor 10:4

ROCKS

and the r were split Matt 27:51

to the mountains and r Rev 6:16

ROD

And Moses took the r Ex 4:20

chasten him with the r 2 Sam 7:14

Your r and Your staff Ps 23:4

The r and rebuke give Prov 29:15

shall come forth a R Is 11:1

you pass under the r Ezek 20:37

I come to you with a r 1 Cor 4:21

rule them with a r Rev 2:27

ROLL

ruinous storm they r Job 30:14

r away the stone Mark 16:3

ROLLED

the heavens shall be r Is 34:4

the stone had been r Mark 16:4

ROME

Jews expelled from, Acts 18:2

Paul:

Writes to Christians of, Rom 1:7

Desires to go to, Acts 19:21

Comes to, Acts 28:14

Imprisoned in, Acts 28:16

ROOM

You prepared r for it Ps 80:9

until no more r Zech 10:10

you a large upper r Mark 14:15

no r for them in the Luke 2:7

still there is r Luke 14:22

into the upper r Acts 1:13

ROOMS

make r in the ark Gen 6:14

He is in the inner r Matt 24:26

ROOSTER

him, “Before the r Matt 26:75

ROOT

r bearing bitterness Deut 29:18

the foolish taking r Job 5:3

r may grow old in the Job 14:8

day there shall be a R Is 11:10

shall again take r Is 37:31

because they had no r Matt 13:6

and if the r is holy Rom 11:16

of money is a r 1 Tim 6:10

lest any r of Heb 12:15

I am the R and the Rev 22:16

ROOTED

that you, being r Eph 3:17

r and built up in Him Col 2:7

ROOTS

because its r reached Ezek 31:7

and lengthen his r Hos 14:5

dried up from the r Mark 11:20

pulled up by the r Jude 12

ROSE

I am the r of Sharon Song 2:1

and blossom as the r Is 35:1

end Christ died and r Rom 14:9

buried, and that He r 1 Cor 15:4

that Jesus died and r 1 Thess 4:14

RUBIES

of wisdom is above r Job 28:18

more precious than r Prov 3:15

is better than r Prov 8:11

worth is far above r Prov 31:10

your pinnacles of r Is 54:12

ruddy in body than r Lam 4:7

RUDDY

Now he was r 1 Sam 16:12

beloved is white and r Song 5:10

RUIN

r those two can bring Prov 24:22

have made a city a r Is 25:2

will not be your r Ezek 18:30

And the r of that Luke 6:49

to no profit, to the r 2 Tim 2:14

RUINED

shall be utterly r Is 60:12

the mighty trees are r Zech 11:2

wineskins will be r Luke 5:37

RUINS

rebuild the old r Is 61:4

RULE

and he shall r Gen 3:16

r the raging of the Ps 89:9

A wise servant will r Prov 17:2

Yet he will r over all Eccl 2:19

puts an end to all r 1 Cor 15:24

us walk by the same r Phil 3:16

let the peace of God r Col 3:15

Let the elders who r 1 Tim 5:17

Remember those who r Heb 13:7

RULER

the sheep, to be r 2 Sam 7:8

down to eat with a r Prov 23:1

bear is a wicked r Prov 28:15

r pays attention Prov 29:12

to Me the One to be r Mic 5:2

by Beelzebub, the r Matt 12:24

I will make you r Matt 25:21

the r of this world John 12:31

because the r of this John 16:11

‘Who made you a r Acts 7:27

speak evil of a r Acts 23:5

RULERS

and the r take counsel Ps 2:2

r decree justice Prov 8:15

“You know that the r Matt 20:25

Have any of the r John 7:48

r are not a Rom 13:3

which none of the r 1 Cor 2:8

powers, against the r Eph 6:12

to be subject to r Titus 3:1

RULES

‘He who r over men 2 Sam 23:3

them know that God r Ps 59:13

He r by His power Ps 66:7

r his spirit than he Prov 16:32

that the Most High r Dan 4:17

that the Most High r Dan 4:32

r his own house well 1 Tim 3:4

according to the r 2 Tim 2:5

RULING

r their children 1 Tim 3:12

RUMOR

r will be upon r Ezek 7:26

RUMORS

hear of wars and r Matt 24:6

you hear of wars and r Mark 13:7

RUN

I will r the course of Ps 119:32

r and not be weary Is 40:31

many shall r to and Dan 12:4

Therefore I r thus 1 Cor 9:26

I might r, or had r Gal 2:2

that I have not r Phil 2:16

us, and let us r Heb 12:1

that you do not r 1 Pet 4:4

RUNNER

are swifter than a r Job 9:25

r will run to meet Jer 51:31

RUNS

word r very swiftly Ps 147:15

nor of him who r Rom 9:16

RUSH

The nations will r Is 17:13

RUTH

Moabitess, Ruth 1:4

Follows Naomi, Ruth 1:6–18

Marries Boaz, Ruth 4:9–13

Ancestress of Christ, Ruth 4:13, 21, 22

SABAOTH

S had left us a Rom 9:29

ears of the Lord of S James 5:4

SABBATH

‘Tomorrow is a S Ex 16:23

“Remember the S Ex 20:8

S was made for man Mark 2:27

is also Lord of the S Mark 2:28

not only broke the S John 5:18

SABBATHS

S you shall keep Ex 31:13

The New Moons, the S Is 1:13

also gave them My S Ezek 20:12

SACKCLOTH

You have put off my s Ps 30:11

and remove the s Is 20:2

SACRED

iniquity and the s Is 1:13

SACRIFICE

do you kick at My s 1 Sam 2:29

S and offering You did Ps 40:6

offer to You the s Ps 116:17

to the LORD than s Prov 21:3

For the LORD has a s Is 34:6

who will bring the s Jer 33:11

of My offerings they s Hos 8:13

But I will s to You Jon 2:9

LORD has prepared a s Zeph 1:7

offer the blind as a s Mal 1:8

desire mercy and not s Matt 9:13

s will be seasoned Mark 9:49

an offering and a s Eph 5:2

aroma, an acceptable s Phil 4:18

put away sin by the s Heb 9:26

He had offered one s Heb 10:12

no longer remains a s Heb 10:26

God a more excellent s Heb 11:4

offer the s of praise Heb 13:15

SACRIFICED

s their sons and their Ps 106:37

to eat things s Rev 2:14

SACRIFICES

The s of God are a Ps 51:17

multitude of your s Is 1:11

Bring no more futile s Is 1:13

he who s a lamb Is 66:3

acceptable, nor your s Jer 6:20

by him the daily s Dan 8:11

burnt offerings and s Mark 12:33

priests, to offer up s Heb 7:27

s God is well pleased Heb 13:16

offer up spiritual s 1 Pet 2:5

SAD

“Why is your face s Neh 2:2

s countenance the Eccl 7:3

whom I have not made s Ezek 13:22

as you walk and are s Luke 24:17

SADDUCEES

Rejected by John, Matt 3:7

Test Jesus, Matt 16:1–12

Silenced by Jesus, Matt 22:23–34

Disturbed by teaching of resurrection, Acts 4:1, 2

Oppose apostles, Acts 5:17–40

SAFE

and I shall be s Ps 119:117

in the LORD shall be s Prov 29:25

he has received him s Luke 15:27

SAFELY

And He led them on s Ps 78:53

make them lie down s Hos 2:18

SAFETY

sons are far from s Job 5:4

take your rest in s Job 11:18

will set him in the s Ps 12:5

say, “Peace and s 1 Thess 5:3

SAFETY’S

by you for s sake Prov 3:29

SAINTS

ten thousands of s Deut 33:2

the feet of His s 1 Sam 2:9

puts no trust in His s Job 15:15

s who are on the earth Ps 16:3

does not forsake His s Ps 37:28

“Gather My s Ps 50:5

the souls of His s Ps 97:10

is the death of His s Ps 116:15

the way of His s Prov 2:8

war against the s Dan 7:21

shall persecute the s Dan 7:25

Jesus, called to be s 1 Cor 1:2

the least of all the s Eph 3:8

Christ with all His s 1 Thess 3:13

be glorified in His s 2 Thess 1:10

all delivered to the s Jude 3

ways, O King of the s Rev 15:3

shed the blood of s Rev 16:6

the camp of the s Rev 20:9

SALEM

Jerusalem’s original name, Gen 14:18

Used poetically, Ps 76:2

SALOME

One of the ministering women, Mark 15:40, 41

Visits empty tomb, Mark 16:1

———Herodias’ daughter (not named in the Bible), Matt 14:6–11

SALT

shall season with s Lev 2:13

“You are the s Matt 5:13

s loses its flavor Mark 9:50

SALT SEA

OT name for the Dead Sea, Gen 14:3; Num 34:3, 12

SALVATION

still, and see the s Ex 14:13

For this is all my s 2 Sam 23:5

the good news of His s 1 Chr 16:23

S belongs to the LORD Ps 3:8

is my light and my s Ps 27:1

on earth, Your s Ps 67:2

God is the God of s Ps 68:20

and Your s all the day Ps 71:15

Surely His s is near Ps 85:9

and He has become my s Ps 118:14

S is far from the Ps 119:155

God will appoint s Is 26:1

with an everlasting s Is 45:17

for My s is about to Is 56:1

call your walls S Is 60:18

s as a lamp that burns Is 62:1

LORD our God is the s Jer 3:23

joy in the God of my s Hab 3:18

is just and having s Zech 9:9

raised up a horn of s Luke 1:69

eyes have seen Your s Luke 2:30

to him, “Today s Luke 19:9

what we worship, for s John 4:22

Nor is there s Acts 4:12

you should be for s Acts 13:47

the power of God to s Rom 1:16

s is nearer than Rom 13:11

now is the day of s 2 Cor 6:2

work out your own s Phil 2:12

wrath, but to obtain s 1 Thess 5:9

chose you for s 2 Thess 2:13

also may obtain the s 2 Tim 2:10

of God that brings s Titus 2:11

neglect so great a s Heb 2:3

s the prophets have 1 Pet 1:10

SAMARIA

Capital of Israel, 1 Kin 16:24–29

Besieged by Ben-Hadad, 1 Kin 20:1–21

Besieged again; miraculously delivered, 2 Kin 6:24–7:20

Inhabitants deported by Assyria; repopulated with foreigners, 2 Kin 17:5, 6, 24–41

———District of Palestine in Christ’s time, Luke 17:11–19

Disciples forbidden to preach in, Matt 10:5

Gospel preached there after the Ascension, Acts 1:8; 9:31; 15:3

SAMARITAN

But a certain S Luke 10:33

a drink from me, a S John 4:9

SAMARITANS

People of mixed heredity, 2 Kin 17:24–41

Christ preaches to, John 4:5–42

Story of “the Good Samaritan,” Luke 10:30–37

Converts among, Acts 8:5–25

SAMSON

Birth predicted and accomplished, Judg 13:2–25

Marries Philistine; avenges betrayal, Judg 14

Defeats Philistines single-handedly, Judg 15

Betrayed by Delilah; loses strength, Judg 16:4–22

Destroys many in his death, Judg 16:23–31

SAMUEL

Born in answer to prayer; dedicated to God, 1 Sam 1:1–28

Receives revelation; recognized as prophet, 1 Sam 3:1–21

Judges Israel, 1 Sam 7:15–17

Warns Israel against a king, 1 Sam 8:10–18

Anoints Saul, 1 Sam 9:15–10:1

Rebukes Saul, 1 Sam 15:10–35

Anoints David, 1 Sam 16:1–13

Death of, 1 Sam 25:1

SANBALLAT

Influential Samaritan; attempts to thwart Nehemiah’s plans, Neh 2:10; 4:7, 8; 6:1–14

SANCTIFICATION

righteousness and s 1 Cor 1:30

will of God, your s 1 Thess 4:3

salvation through s 2 Thess 2:13

SANCTIFIED

I have commanded My s Is 13:3

you were born I s Jer 1:5

Him whom the Father s John 10:36

they also may be s John 17:19

might be acceptable, s Rom 15:16

to those who are s 1 Cor 1:2

washed, but you were s 1 Cor 6:11

husband is s by the 1 Cor 7:14

for it is s by the 1 Tim 4:5

those who are being s Heb 2:11

will we have been s Heb 10:10

who are called, s Jude 1

SANCTIFIES

or the temple that s Matt 23:17

For both He who s Heb 2:11

SANCTIFY

would send and s them Job 1:5

s My great name Ezek 36:23

that I, the LORD, s Ezek 37:28

Myself and s Myself Ezek 38:23

S them by Your John 17:17

for their sakes I s John 17:19

that He might s Eph 5:26

SANCTUARY

let them make Me a s Ex 25:8

I went into the s Ps 73:17

set fire to Your s Ps 74:7

O God, is in the s Ps 77:13

He will be as a s Is 8:14

He has abandoned His s Lam 2:7

I shall be a little s Ezek 11:16

to shine on Your s Dan 9:17

and the earthly s Heb 9:1

SAND

descendants as the s Gen 32:12

be heavier than the s Job 6:3

in number than the s Ps 139:18

O Israel, be as the s Is 10:22

innumerable as the s Heb 11:12

SAPPHIRA

Wife of Ananias; struck dead for lying, Acts 5:1–11

SAPPHIRES

are the source of s Job 28:6

SARAH (or Sarai)

Barren wife of Abram, Gen 11:29–31

Represented as Abram’s sister, Gen 12:10–20

Gives Abram her maid, Gen 16:1–3

Receives promise of a son, Gen 17:15–21

Gives birth to Isaac, Gen 21:1–8

SARDIS

Site of one of the seven churches, Rev 1:11

SAT

of Babylon, there we s Ps 137:1

I s down in his shade Song 2:3

s alone because of Jer 15:17

into heaven, and s Mark 16:19

And He who s there was Rev 4:3

SATAN

S stood up against 1 Chr 21:1

before the LORD, and S Job 1:6

And the LORD said to S Zech 3:2

“Away with you, S Matt 4:10

“Get behind Me, S Matt 16:23

“How can S cast out Mark 3:23

to them, “I saw S Luke 10:18

S has asked for you Luke 22:31

S filled your heart Acts 5:3

such a one to S 1 Cor 5:5

For S himself 2 Cor 11:14

to the working of S 2 Thess 2:9

are a synagogue of S Rev 2:9

you, where S dwells Rev 2:13

known the depths of S Rev 2:24

called the Devil and S Rev 12:9

years have expired, S Rev 20:7

SATIATED

s the weary soul Jer 31:25

It shall be s and made Jer 46:10

SATISFIED

I shall be s when I Ps 17:15

his land will be s Prov 12:11

a good man will be s Prov 14:14

s soul loathes the Prov 27:7

that are never s Prov 30:15

silver will not be s Eccl 5:10

left hand and not be s Is 9:20

of His soul, and be s Is 53:11

My people shall be s Jer 31:14

still were not s Ezek 16:28

but they were not s Amos 4:8

and cannot be s Hab 2:5

SATISFIES

s your mouth with good Ps 103:5

s the longing soul Ps 107:9

SATISFY

s us early with Your Ps 90:14

long life I will s Ps 91:16

s her poor with bread Ps 132:15

for what does not s Is 55:2

SATISFYING

eats to the s of his Prov 13:25

SAUL

Becomes first king of Israel, 1 Sam 9–11

Sacrifices unlawfully, 1 Sam 13:1–14

Wars with Philistines, 1 Sam 13:15–14:52

Disregards the Lord’s command; rejected by God, 1 Sam 15

Suffers from distressing spirits, 1 Sam 16:14–23

Becomes jealous of David; attempts to kill him, 1 Sam 18:5–19:22

Pursues David; twice spared by him, 1 Sam 22–24; 26

Consults medium, 1 Sam 28:7–25

Defeated, commits suicide; buried, 1 Sam 31

———of Tarsus, apostle to the Gentiles: see PAUL

SAVE

the LORD does not s 1 Sam 17:47

there was none to s 2 Sam 22:42

s the humble person Job 22:29

Oh, s me for Your Ps 6:4

S Your people Ps 28:9

send from heaven and s Ps 57:3

s the children of the Ps 72:4

s the souls of the Ps 72:13

LORD, and He will s Prov 20:22

He will come and s Is 35:4

LORD was ready to s Is 38:20

s your children Is 49:25

that it cannot s Is 59:1

mighty to s Is 63:1

one who cannot s Jer 14:9

s you and deliver you Jer 15:20

s me, and I shall be Jer 17:14

O LORD, s Your people Jer 31:7

other, That he may s Hos 13:10

Assyria shall not s Hos 14:3

the Mighty One, will s Zeph 3:17

JESUS, for He will s Matt 1:21

s his life will Matt 16:25

s that which was Matt 18:11

s life or to kill Mark 3:4

let Him s Himself if Luke 23:35

You are the Christ, s Luke 23:39

‘Father, s Me from John 12:27

but to s the world John 12:47

and s some of them Rom 11:14

the world to s sinners 1 Tim 1:15

doing this you will s 1 Tim 4:16

able to s your souls James 1:21

Can faith s him James 2:14

SAVED

like you, a people s Deut 33:29

But You have s us from Ps 44:7

and we are not s Jer 8:20

“Who then can be s Matt 19:25

“He s others Matt 27:42

That we should be s Luke 1:71

“Your faith has s Luke 7:50

through Him might be s John 3:17

them, saying, “Be s Acts 2:40

what must I do to be s Acts 16:30

For we were s in this Rom 8:24

is that they may be s Rom 10:1

all Israel will be s Rom 11:26

his spirit may be s 1 Cor 5:5

which also you are s 1 Cor 15:2

those who are being s 2 Cor 2:15

grace you have been s Eph 2:8

all men to be s 1 Tim 2:4

she will be s in 1 Tim 2:15

to His mercy He s Titus 3:5

eight souls, were s 1 Pet 3:20

of those who are s Rev 21:24

SAVES

s the needy from the Job 5:15

s such as have a Ps 34:18

antitype which now s 1 Pet 3:21

SAVIOR

forgot God their S Ps 106:21

He will send them a S Is 19:20

of Israel, your S Is 43:3

Me, a just God and a S Is 45:21

I, the LORD, am your S Is 60:16

So He became their S Is 63:8

for there is no s Hos 13:4

rejoiced in God my S Luke 1:47

the city of David a S Luke 2:11

the Christ, the S John 4:42

to be Prince and S Acts 5:31

up for Israel a S Acts 13:23

and He is the S Eph 5:23

of God our S and the 1 Tim 1:1

God, who is the S 1 Tim 4:10

of our S Jesus Christ 2 Tim 1:10

God and S Jesus Christ Titus 2:13

SAVIORS

s shall come to Mount Obad 21

SAWN

stoned, they were s Heb 11:37

SAY

But I s to you that Matt 5:22

“But who do you s Matt 16:15

s that we have no sin 1 John 1:8

SAYING

disclose my dark s Ps 49:4

cannot accept this s Matt 19:11

“This is a hard s John 6:60

This is a faithful s 1 Tim 1:15

SAYINGS

I will utter dark s Ps 78:2

whoever hears these s Matt 7:24

SCALES

You shall have honest s Lev 19:36

be weighed on honest s Job 31:6

on it had a pair of s Rev 6:5

SCARLET

s cord in the window Josh 2:18

are like a strand of s Song 4:3

your sins are like s Is 1:18

s beast which was full Rev 17:3

SCATTER

I will s you among the Lev 26:33

S the peoples who Ps 68:30

s the sheep of My Jer 23:1

I will s to all winds Jer 49:32

SCATTERED

lest we be s abroad Gen 11:4

of iniquity shall be s Ps 92:9

“You have s My flock Jer 23:2

s Israel will gather Jer 31:10

“Israel is like s sheep Jer 50:17

they were weary and s Matt 9:36

the sheep will be s Mark 14:27

that you will be s John 16:32

SCATTERS

s the frost like ashes Ps 147:16

There is one who s Prov 11:24

throne of judgment s Prov 20:8

not gather with Me s Matt 12:30

SCEPTER

s shall not depart Gen 49:10

S shall rise out of Num 24:17

a s of righteousness Ps 45:6

a s of righteousness Heb 1:8

SCHEME

perfected a shrewd s Ps 64:6

SCHEMER

will be called a s Prov 24:8

SCHEMES

who brings wicked s Ps 37:7

sought out many s Eccl 7:29

SCHISM

there should be no s 1 Cor 12:25

SCHOOL

daily in the s of Acts 19:9

SCOFF

They s and speak Ps 73:8

They s at kings Hab 1:10

SCOFFER

“He who corrects a s Prov 9:7

s does not listen Prov 13:1

s seeks wisdom and Prov 14:6

s is an abomination Prov 24:9

SCOFFERS

S ensnare a city Prov 29:8

s will come in the 2 Pet 3:3

SCORCHED

sun was up they were s Matt 13:6

And men were s with Rev 16:9

SCORN

My friends s me Job 16:20

to our neighbors, a s Ps 44:13

SCORNED

consider, for I am s Lam 1:11

and princes are s Hab 1:10

SCORNS

He s the scornful Prov 3:34

s obedience to his Prov 30:17

SCORPIONS

and you dwell among s Ezek 2:6

on serpents and s Luke 10:19

They had tails like s Rev 9:10

SCOURGE

hosts will stir up a s Is 10:26

up to councils and s Matt 10:17

will mock Him, and s Mark 10:34

SCOURGES

s every son whom Heb 12:6

SCRIBE

“Where is the s Is 33:18

SCRIBES

and not as the s Matt 7:29

“But woe to you, s Matt 23:13

“Beware of the s Mark 12:38

SCRIPTURE

what is noted in the S Dan 10:21

S was fulfilled which Mark 15:28

“Today this S Luke 4:21

S cannot be broken John 10:35

For what does the S Rom 4:3

S has confined all Gal 3:22

All S is given by 2 Tim 3:16

that no prophecy of S 2 Pet 1:20

SCRIPTURES

not knowing the S Matt 22:29

S must be fulfilled Mark 14:49

and mighty in the S Acts 18:24

have known the Holy S 2 Tim 3:15

also the rest of the S 2 Pet 3:16

SCROLL

in the s of the book Ps 40:7

and note it on a s Is 30:8

eat this s Ezek 3:1

saw there a flying s Zech 5:1

on the throne a s Rev 5:1

was able to open the s Rev 5:3

the sky receded as a s Rev 6:14

SEA

drowned in the Red S Ex 15:4

this great and wide s Ps 104:25

who go down to the s Ps 107:23

to the s its limit Prov 8:29

rebuke I dry up the s Is 50:2

the waters cover the s Hab 2:14

and the s obey Him Matt 8:27

throne there was a s Rev 4:6

standing on the s Rev 15:2

there was no more s Rev 21:1

SEAL

Set me as a s upon Song 8:6

of circumcision, a s Rom 4:11

stands, having this s 2 Tim 2:19

He opened the second s Rev 6:3

SEALED

My transgression is s Job 14:17

who also has s us and 2 Cor 1:22

by whom you were s Eph 4:30

of those who were s Rev 7:4

SEAM

tunic was without s John 19:23

SÉANCE

“Please conduct a s 1 Sam 28:8

SEARCH

“Can you s out the Job 11:7

would not God s Ps 44:21

glory of kings is to s Prov 25:2

found it by secret s Jer 2:34

I, the LORD, s the Jer 17:10

s the Scriptures John 5:39

SEARCHED

O LORD, You have s Ps 139:1

s the Scriptures Acts 17:11

and s carefully 1 Pet 1:10

SEARCHES

for the LORD s all 1 Chr 28:9

s the hearts knows Rom 8:27

For the Spirit s 1 Cor 2:10

that I am He who s Rev 2:23

SEASON

there is a s Eccl 3:1

Be ready in s and out 2 Tim 4:2

SEASONED

how shall it be s Matt 5:13

“For everyone will be s Mark 9:49

SEASONS

days and months and s Gal 4:10

the times and the s 1 Thess 5:1

SEAT

shall make a mercy s Ex 25:17

I might come to His s Job 23:3

that He may s him with Ps 113:8

sit in Moses’ s Matt 23:2

before the judgment s 2 Cor 5:10

the mercy s Heb 9:5

SEATS

at feasts, the best s Matt 23:6

you love the best s Luke 11:43

SECRET

s things belong Deut 29:29

darkness His s place Ps 18:11

The s of the LORD is Ps 25:14

in the s place of His Ps 27:5

s place of Your presence Ps 31:20

s place of the Most High Ps 91:1

when I was made in s Ps 139:15

do not disclose the s Prov 25:9

s places of the cliff Song 2:14

I have not spoken in s Is 45:19

He reveals His s to Amos 3:7

Father who is in the s Matt 6:6

are done by them in s Eph 5:12

SECRETLY

“Now a word was s Job 4:12

He lies in wait s Ps 10:9

SECRETS

would show you the s Job 11:6

For He knows the s Ps 44:21

A talebearer reveals s Prov 11:13

heaven who reveals s Dan 2:28

God will judge the s Rom 2:16

And thus the s of his 1 Cor 14:25

SECT

him (which is the s Acts 5:17

to the strictest s Acts 26:5

SECURELY

pleasures, who dwell s Is 47:8

nation that dwells s Jer 49:31

SEDUCED

flattering lips she s Prov 7:21

because they have s Ezek 13:10

SEE

for no man shall s Ex 33:20

the LORD does not s 1 Sam 16:7

in my flesh I shall s Job 19:26

s the works of God Ps 66:5

lest they s with their Is 6:10

for sin, He shall s Is 53:10

for they shall s God Matt 5:8

seeing they do not s Matt 13:13

s greater things than John 1:50

rejoiced to s My day John 8:56

we wish to s Jesus John 12:21

and the world will s John 14:19

Him, for we shall s 1 John 3:2

They shall s His face Rev 22:4

SEED

s shall be called Gen 21:12

s shall be its stump Is 6:13

He shall see His s Is 53:10

you a noble vine, a s Jer 2:21

s is the word of God Luke 8:11

had left us a s Rom 9:29

to each s its own body 1 Cor 15:38

S were the promises Gal 3:16

you are Abraham’s s Gal 3:29

Jesus Christ, of the s 2 Tim 2:8

of corruptible s 1 Pet 1:23

not sin, for His s 1 John 3:9

SEEDS

the good s are the Matt 13:38

not say, “And to s Gal 3:16

SEEK

will find Him if you s Deut 4:29

pray and s My face 2 Chr 7:14

your heart to s God 2 Chr 19:3

s your God as you do Ezra 4:2

may God above not s Job 3:4

countenance does not s Ps 10:4

LORD, that will I s Ps 27:4

You said, “S My face Ps 27:8

early will I s You Ps 63:1

s me diligently will Prov 8:17

s one’s own glory Prov 25:27

s justice, rebuke Is 1:17

Should they s the dead Is 8:19

the Gentiles shall s Is 11:10

Jacob, ‘S Me in vain Is 45:19

S the LORD while He Is 55:6

Yet they s Me daily Is 58:2

s great things for Jer 45:5

s what was lost Ezek 34:16

“S Me and live Amos 5:4

and people should s Mal 2:7

things the Gentiles s Matt 6:32

s, and you will find Matt 7:7

of Man has come to s Luke 19:10

because I do not s John 5:30

You will s Me and John 7:34

in doing good s Rom 2:7

Because they did not s Rom 9:32

Let no one s his own 1 Cor 10:24

for I do not s yours 2 Cor 12:14

For all s their own Phil 2:21

s those things which Col 3:1

s the one to come Heb 13:14

SEEKING

run to and fro, s Amos 8:12

and he came s fruit Luke 13:6

for the Father is s John 4:23

like a roaring lion, s 1 Pet 5:8

SEEKS

no one s her Jer 30:17

receives, and he who s Matt 7:8

There is none who s Rom 3:11

SEEMS

There is a way which s Prov 14:12

have, even what he s Luke 8:18

If anyone among you s 1 Cor 3:18

SEEN

s God face to face Gen 32:30

All this I have s Eccl 8:9

s the one I love Song 3:3

Who has s such things Is 66:8

s strange things today Luke 5:26

No one has s God at John 1:18

time, nor s His form John 5:37

I speak what I have s John 8:38

s Me has s the John 14:9

things which we have s Acts 4:20

s Jesus Christ our 1 Cor 9:1

things which are not s 2 Cor 4:18

whom no man has s 1 Tim 6:16

heard, which we have s 1 John 1:1

SEES

here seen Him who s Gen 16:13

s all the sons of men Ps 33:13

s his brother in need 1 John 3:17

s his brother sinning 1 John 5:16

SEIR

Home of Esau, Gen 32:3

Horites of, dispossessed by Esau’s descendants, Deut 2:12

Desolation of, Ezek 35:15

SELF-CONFIDENT

a fool rages and is s Prov 14:16

SELF-CONTROL

about righteousness, s Acts 24:25

they cannot exercise s 1 Cor 7:9

gentleness, s Gal 5:23

slanderers, without s 2 Tim 3:3

to knowledge s 2 Pet 1:6

SELF-CONTROLLED

just, holy, s Titus 1:8

SELF-SEEKING

envy and s exist James 3:16

SELL

said, “S me your Gen 25:31

s Your people for Ps 44:12

s the righteous Amos 2:6

s whatever you have Mark 10:21

no sword, let him s Luke 22:36

no one may buy or s Rev 13:17

SEND

He shall s from heaven Ps 57:3

“Whom shall I s Is 6:8

s them a Savior Is 19:20

“Behold, I s you out Matt 10:16

The Son of Man will s Matt 13:41

s Lazarus that he Luke 16:24

whom the Father will s John 14:26

has sent Me, I also s John 20:21

SENNACHERIB

Assyrian king (705–681 B.C.); son and successor of Sargon II, 2 Kin 18:13

Death of, by assassination, 2 Kin 19:36, 37

SENSELESS

Understand, you s Ps 94:8

SENSES

of use have their s Heb 5:14

SENSIBLY

who can answer s Prov 26:16

SENSUAL

but is earthly, s James 3:15

These are s persons Jude 19

SENT

and His Spirit have s Is 48:16

s these prophets Jer 23:21

As the Father has s John 20:21

unless they are s Rom 10:15

s His Son to be the 1 John 4:10

SEPARATE

he shall s himself Num 6:3

s yourselves from the Ezra 10:11

let not man s Matt 19:6

Who shall s us from Rom 8:35

harmless, undefiled, s Heb 7:26

SEPARATED

but the poor is s Prov 19:4

“The LORD has utterly s Is 56:3

to be an apostle, s Rom 1:1

it pleased God, who s Gal 1:15

SEPARATES

who repeats a matter s Prov 17:9

SEPARATION

the middle wall of s Eph 2:14

SERAPHIM

Above it stood s Is 6:2

SERGIUS PAULUS

Roman proconsul of Cyprus, converted by Paul, Acts 13:7–12

SERIOUS

therefore be s and 1 Pet 4:7

SERPENT

s was more cunning Gen 3:1

“The s deceived me Gen 3:13

“Make a fiery s Num 21:8

like the poison of a s Ps 58:4

s you shall trample Ps 91:13

their tongues like a s Ps 140:3

air, the way of a s Prov 30:19

s may bite when it is Eccl 10:11

be a fiery flying s Is 14:29

and wounded the s Is 51:9

will he give him a s Matt 7:10

Moses lifted up the s John 3:14

was cast out, that s Rev 12:9

SERPENTS

is the poison of s Deut 32:33

be wise as s Matt 10:16

to trample on s Luke 10:19

SERVANT

a s of servants he Gen 9:25

s who earnestly Job 7:2

and the fool will be s Prov 11:29

s will rule over a son Prov 17:2

A s will not be Prov 29:19

Who is blind but My s Is 42:19

You are My s Is 49:3

“Is Israel a s Jer 2:14

and a s his master Mal 1:6

you, let him be your s Matt 20:26

good and faithful s Matt 25:21

‘You wicked and lazy s Matt 25:26

the unprofitable s Matt 25:30

that s who knew his Luke 12:47

s does not know what John 15:15

against Your holy S Acts 4:27

SERVANTS

puts no trust in His s Job 4:18

for all your s Ps 119:91

on the ground like s Eccl 10:7

shall call you the s Is 61:6

S rule over us Lam 5:8

are unprofitable s Luke 17:10

longer do I call you s John 15:15

so consider us, as s 1 Cor 4:1

SERVE

LORD your God and s Deut 6:13

land, so you shall s aliens Jer 5:19

s Him with one accord Zeph 3:9

You cannot s God and Matt 6:24

to be served, but to s Matt 20:28

the mind I myself s Rom 7:25

but through love s Gal 5:13

s the Lord Christ Col 3:24

s the living God Heb 9:14

s Him day and night in Rev 7:15

SERVES

If anyone s Me John 12:26

SERVICE

do you mean by this s Ex 12:26

that he offers God s John 16:2

is your reasonable s Rom 12:1

with goodwill doing s Eph 6:7

your works, love, s Rev 2:19

SERVING

years I have been s Luke 15:29

s the Lord with all Acts 20:19

fervent in spirit, s Rom 12:11

you, s as overseers 1 Pet 5:2

SET

“See, I have s Deut 30:15

s the LORD always Ps 16:8

I will s him on high Ps 91:14

s aside the grace Gal 2:21

SETH

Third son of Adam, Gen 4:25

In Christ’s ancestry, Luke 3:38

SETTLE

Therefore s it in Luke 21:14

SETTLED

and my speech s Job 29:22

O LORD, Your word is s Ps 119:89

the mountains were s Prov 8:25

s accounts with them Matt 25:19

SEVEN

S times a day I praise Ps 119:164

s other spirits more Luke 11:26

s times in a day Luke 17:4

out from among you s Acts 6:3

s churches which are Rev 1:4

SEVENTY

S weeks are Dan 9:24

up to s times seven Matt 18:22

Then the s returned Luke 10:17

SEVERE

My wound is s Jer 10:19

not to be too s 2 Cor 2:5

SEVERITY

the goodness and s Rom 11:22

SHADE

I sat down in his s Song 2:3

be a tabernacle for s Is 4:6

may nest under its s Mark 4:32

SHADOW

May darkness and the s Job 3:5

He flees like a s Job 14:2

hide me under the s Ps 17:8

walks about like a s Ps 39:6

like a passing s Ps 144:4

he passes like a s Eccl 6:12

and to trust in the s Is 30:2

In the s of His hand Is 49:2

which are a s of Col 2:17

the law, having a s Heb 10:1

is no variation or s James 1:17

SHADOWS

my members are like s Job 17:7

and the s flee away Song 2:17

SHADRACH

Hananiah’s Babylonian name, Dan 1:3, 7

Cast into the fiery furnace, Dan 3:1–28

SHAKE

Who is he who will s Job 17:3

s the earth Is 2:19

S yourself from the Is 52:2

s their heads at the Lam 2:15

and the knees s Nah 2:10

hiss and s his fist Zeph 2:15

I will s all nations Hag 2:7

s not only the earth Heb 12:26

SHAKEN

he will never be s Ps 112:6

together was s Acts 4:31

not to be soon s 2 Thess 2:2

SHAKES

s the earth out of its Job 9:6

s the Wilderness Ps 29:8

SHALLUM

King of Israel, 2 Kin 15:10–15

SHALMANESER

Assyrian king, 2 Kin 17:3

SHAME

you turn my glory to s Ps 4:2

let them be put to s Ps 83:17

s who serve carved Ps 97:7

hate Zion be put to s Ps 129:5

s shall be the Prov 3:35

is a son who causes s Prov 10:5

hide My face from s Is 50:6

S has covered our Jer 51:51

their glory into s Hos 4:7

never be put to s Joel 2:26

the unjust knows no s Zeph 3:5

worthy to suffer s Acts 5:41

will not be put to s Rom 9:33

to put to s the wise 1 Cor 1:27

I say this to your s 1 Cor 6:5

glory is in their s Phil 3:19

put Him to an open s Heb 6:6

SHAMEFUL

committing what is s Rom 1:27

for it is s for women 1 Cor 14:35

For it is s even to Eph 5:12

SHAMGAR

Judge of Israel; strikes down 600 Philistines, Judg 3:31

SHAMMAH

Son of Jesse, 1 Sam 16:9

Called Shimea, 1 Chr 2:13

———One of David’s mighty men, 2 Sam 23:11

Also called Shammoth the Harorite, 1 Chr 11:27

SHAPHAN

Scribe under Josiah, 2 Kin 22:3–14

SHARE

a stranger does not s Prov 14:10

s your bread with the Is 58:7

is taught the word s Gal 6:6

to give, willing to s 1 Tim 6:18

to do good and to s Heb 13:16

SHARING

for your liberal s 2 Cor 9:13

SHARON

Coastal plain between Joppa and Mt. Carmel, 1 Chr 27:29

Famed for roses, Song 2:1

Inhabitants of, turn to the Lord, Acts 9:35

SHARP

S as a two-edged sword Prov 5:4

SHARPEN

s their tongue like a Ps 64:3

and one does not s Eccl 10:10

SHARPNESS

I should use s 2 Cor 13:10

SHATTERED

at ease, but He has s Job 16:12

SHEALTIEL

Son of King Jeconiah and father of Zerubbabel, 1 Chr 3:17

SHEAR-JASHUB

Symbolic name given to Isaiah’s son, Is 7:3

SHEATH

‘Return it to its s Ezek 21:30

your sword into the s John 18:11

SHEAVES

bringing his s Ps 126:6

nor he who binds s Ps 129:7

gather them like s Mic 4:12

SHEBA

Land of, occupied by Sabeans, famous traders, Job 1:15; Ps 72:10

Queen of, visits Solomon; marvels at his wisdom, 1 Kin 10:1–13

Mentioned by Christ, Matt 12:42

SHEBAH

Name given to a well and town (Beersheba), Gen 26:31–33

SHEBNA

Treasurer under Hezekiah, Is 22:15

Demoted to position of scribe, 2 Kin 19:2

Man of pride and luxury, replaced by Eliakim, Is 22:19–21

SHECHEM

Son of Hamor; rapes Dinah, Jacob’s daughter, Gen 34:1–31

———Ancient city of Ephraim, Gen 33:18

Joshua’s farewell address delivered at, Josh 24:1–25

Supports Abimelech; destroyed, Judg 9

Rebuilt by Jeroboam I, 1 Kin 12:25

SHED

which is s for many Matt 26:28

SHEDDING

blood, and without s Heb 9:22

SHEEP

astray like a lost s Ps 119:176

slaughter, and as a s Is 53:7

Pull them out like s Jer 12:3

have been lost s Jer 50:6

will search for My s Ezek 34:11

shall judge between s Ezek 34:17

s will be scattered Zech 13:7

rather to the lost s Matt 10:6

I send you out as s Matt 10:16

And He will set the s Matt 25:33

having a hundred s Luke 15:4

and he calls his own s John 10:3

and I know My s John 10:14

s I have which are not John 10:16

“He was led as a s Acts 8:32

like s going astray 1 Pet 2:25

SHEEPFOLDS

lie down among the s Ps 68:13

SHEET

object like a great s Acts 10:11

SHELTER

I will trust in the s Ps 61:4

in You I take s Ps 143:9

the LORD will be a s Joel 3:16

SHELTERS

s him all the day long Deut 33:12

be pastures, with s Zeph 2:6

SHEM

Oldest son of Noah, Gen 5:32

Escapes the Flood, Gen 7:13

Receives a blessing, Gen 9:23, 26

Ancestor of Semitic people, Gen 10:22–32

SHEMAIAH

Prophet of Judah, 1 Kin 12:22–24

Explains Shishak’s invasion as divine punishment, 2 Chr 12:5–8

Records Rehoboam’s reign, 2 Chr 12:15

SHEMER

Sells Omri the hill on which Samaria is built, 1 Kin 16:23, 24

SHEOL

down to the gates of S Job 17:16

not leave my soul in S Ps 16:10

S laid hold of me Ps 116:3

S cannot thank Is 38:18

the belly of S I cried Jon 2:2

SHEPHERD

s is an abomination Gen 46:34

s My people Israel 2 Sam 5:2

The LORD is my s Ps 23:1

s Jacob His people Ps 78:71

His flock like a s Is 40:11

of Cyrus, ‘He is My s Is 44:28

s who follows You Jer 17:16

because there was no s Ezek 34:5

I will establish one s Ezek 34:23

“As a s takes from Amos 3:12

to the worthless s Zech 11:17

‘I will strike the S Matt 26:31

“I am the good s John 10:11

s the church of God Acts 20:28

the dead, that great S Heb 13:20

S the flock of God 1 Pet 5:2

when the Chief S 1 Pet 5:4

of the throne will s Rev 7:17

SHEPHERDS

your sons shall be s Num 14:33

And they are s who Is 56:11

And I will give you s Jer 3:15

s who destroy and Jer 23:1

s who feed My people Jer 23:2

s have led them astray Jer 50:6

s fed themselves Ezek 34:8

in the same country s Luke 2:8

SHESHACH

Symbolic of Babylon, Jer 25:26

SHESHBAZZAR

Prince of Judah, Ezra 1:8, 11

SHIELD

I am your s Gen 15:1

He is a s to all who 2 Sam 22:31

my s and the horn of Ps 18:2

God is a sun and s Ps 84:11

truth shall be your s Ps 91:4

all, taking the s Eph 6:16

SHIHOR

Name given to the Nile, Is 23:3

Israel’s southwestern border, Josh 13:3

SHILOH

Center of worship, Judg 18:31

Headquarters for division of Promised Land, Josh 18:1, 10

Benjamites seize women of, Judg 21:19–23

Ark of the covenant taken from, 1 Sam 4:3–11

Punishment given to, Jer 7:12–15

———Messianic title, Gen 49:10

SHIMEI

Benjamite; insults David, 2 Sam 16:5–13

Pardoned, but confined, 2 Sam 19:16–23

Breaks agreement; executed by Solomon, 1 Kin 2:39–46

SHIMSHAI

Scribe opposing the Jews, Ezra 4:8–24

SHINAR

Tower built at, Gen 11:2–9

SHINE

LORD make His face s Num 6:25

cause His face to s Ps 67:1

the cherubim, s Ps 80:1

Make Your face s Ps 119:135

who are wise shall s Dan 12:3

the righteous will s Matt 13:43

among whom you s Phil 2:15

SHINED

them a light has s Is 9:2

SHINES

And the light s John 1:5

SHINING

the earth, by clear s 2 Sam 23:4

His clothes became s Mark 9:3

light is already s 1 John 2:8

was like the sun s Rev 1:16

SHIPS

pass by like swift s Job 9:26

down to the sea in s Ps 107:23

like the merchant s Prov 31:14

Look also at s James 3:4

SHIPWRECK

faith have suffered s 1 Tim 1:19

SHOOT

they s out the lip Ps 22:7

But God shall s Ps 64:7

SHORT

have sinned and fall s Rom 3:23

the work and cut it s Rom 9:28

SHORTENED

his youth You have s Ps 89:45

the wicked will be s Prov 10:27

those days were s Matt 24:22

SHOT

shall be stoned or s Heb 12:20

SHOUT

s joyfully to the Rock Ps 95:1

S joyfully to the LORD Ps 98:4

Make a joyful s Ps 100:1

from heaven with a s 1 Thess 4:16

SHOW

a land that I will s Gen 12:1

S me Your ways Ps 25:4

s yourselves men Is 46:8

s Him greater works John 5:20

s us the Father John 14:8

SHOWBREAD

you shall set the s Ex 25:30

s which had been taken 1 Sam 21:6

s which was not lawful Matt 12:4

SHOWERS

make it soft with s Ps 65:10

s have been withheld Jer 3:3

can the heavens give s Jer 14:22

from the LORD, like s Mic 5:7

SHREWDLY

because he had dealt s Luke 16:8

SHRINES

who made silver s Acts 19:24

SHUFFLES

with his eyes, he s Prov 6:13

SHULAMITE

Beloved of the bridegroom king, Song 6:13

SHUNAMMITE

Abishag, David’s nurse, 1 Kin 1:3, 15

———Woman who cared for Elisha, 2 Kin 4:8–12

SHUNNED

feared God and s evil Job 1:1

SHUSHAN

Residence of Persian monarchs, Esth 1:2

SHUT

“Or who s in the sea Job 38:8

Has He in anger s Ps 77:9

For you s up the Matt 23:13

SHUTS

s his ears to the cry Prov 21:13

s his eyes from seeing Is 33:15

brother in need, and s 1 John 3:17

who opens and no one s Rev 3:7

SICK

have made him s Hos 7:5

I was s and you Matt 25:36

he whom You love is s John 11:3

many are weak and s 1 Cor 11:30

have left in Miletus s 2 Tim 4:20

faith will save the s James 5:15

SICKLE

Put in the s Joel 3:13

“Thrust in Your s Rev 14:15

SICKNESS

will sustain him in s Prov 18:14

“This s is not unto John 11:4

SICKNESSES

And bore our s Matt 8:17

SIDE

The LORD is on my s Ps 118:6

the net on the right s John 21:6

SIDON

Canaanite city; inhabitants not expelled, Judg 1:31

Hostile relations with Israel, Judg 10:12; Is 23:12; Joel 3:4–6

Jesus preaches to, Matt 15:21; Luke 6:17

SIFT

s the nations with the Is 30:28

s the house of Israel Amos 9:9

for you, that he may s Luke 22:31

SIFTS

A wise king s out the Prov 20:26

SIGH

our years like a s Ps 90:9

the merry-hearted s Is 24:7

of the men who s Ezek 9:4

SIGHING

For my s comes before Job 3:24

s is not hidden Ps 38:9

SIGHT

and see this great s Ex 3:3

seemed good in Your s Matt 11:26

by faith, not by s 2 Cor 5:7

SIGN

Show me a s for good Ps 86:17

will give you a s Is 7:14

for an everlasting s Is 55:13

we want to see a s Matt 12:38

seeks after a s Matt 12:39

And what will be the s Matt 24:3

s which will be spoken Luke 2:34

again is the second s John 4:54

For Jews request a s 1 Cor 1:22

Now a great s appeared Rev 12:1

SIGNET

the king’s s ring Esth 8:8

make you like a s ring Hag 2:23

SIGNS

and let them be for s Gen 1:14

you not know their s Job 21:29

They performed His s Ps 105:27

We are for s and Is 8:18

How great are His s Dan 4:3

cannot discern the s Matt 16:3

the accompanying s Mark 16:20

s Jesus did in Cana of John 2:11

no one can do these s John 3:2

you people see s John 4:48

because you saw the s John 6:26

is a sinner do such s John 9:16

this Man works many s John 11:47

Jesus did many other s John 20:30

demons, performing s Rev 16:14

SIHON

Amorite king; defeated by Israel, Num 21:21–32

Territory of, assigned to Reuben and Gad, Num 32:1–38

SILAS (or Silvanus)

Leader in Jerusalem church; sent to Antioch, Acts 15:22–35

Travels with Paul, Acts 15:40, 41

Jailed and released, Acts 16:25–40

Mentioned in epistles, 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1; 1 Pet 5:12

SILENCE

that You may s Ps 8:2

I was mute with s Ps 39:2

soon have settled in s Ps 94:17

“Sit in s Is 47:5

seal, there was s Rev 8:1

SILENT

the wicked shall be s 1 Sam 2:9

season, and am not s Ps 22:2

Do not be s to me Ps 28:1

Let them be s in the Ps 31:17

Be s in the presence Zeph 1:7

Let your women keep s 1 Cor 14:34

SILK

and covered you with s Ezek 16:10

SILOAM

Tower of, falls and kills 18 people, Luke 13:4

Blind man washes in pool of, John 9:1–11

SILVER

and your precious s Job 22:25

Though he heaps up s Job 27:16

s tried in a furnace Ps 12:6

have refined us as s Ps 66:10

than the profits of s Prov 3:14

chosen rather than s Prov 16:16

refining pot is for s Prov 17:3

He who loves s will Eccl 5:10

s has become dross Is 1:22

call them rejected s Jer 6:30

may buy the poor for s Amos 8:6

him thirty pieces of s Matt 26:15

SIMEON

Son of Jacob by Leah, Gen 29:32, 33

Avenged his sister’s dishonor, Gen 34:25–31

Held hostage by Joseph, Gen 42:18–20, 24

Rebuked by Jacob, Gen 49:5–7

———Tribe of:

Numbered, Num 1:23; 26:12–14

Receive inheritance, Josh 19:1–9

Fight Canaanites with Judah, Judg 1:1–3, 17–20

———Just man; blesses infant Jesus, Luke 2:25–35

SIMILITUDE

been made in the s James 3:9

SIMON

Simon Peter: see PETER

———One of the Twelve; called “the Cananite,” Matt 10:4

———One of Jesus’ half brothers, Matt 13:55

———Pharisee, Luke 7:36–40

———Man of Cyrene, Matt 27:32

———Sorcerer, Acts 8:9–24

———Tanner in Joppa, Acts 9:43

SIMPLE

making wise the s Ps 19:7

LORD preserves the s Ps 116:6

understanding to the s Ps 119:130

s believes every word Prov 14:15

the hearts of the s Rom 16:18

SIMPLICITY

ones, will you love s Prov 1:22

in the world in s 2 Cor 1:12

corrupted from the s 2 Cor 11:3

SIN

committed a great s Ex 32:20

he died in his own s Num 27:3

and be sure your s Num 32:23

to death for his own s Deut 24:16

all this Job did not s Job 2:10

and search out my s Job 10:6

Be angry, and do not s Ps 4:4

my ways, lest I s Ps 39:1

s is always before me Ps 51:3

in s my mother Ps 51:5

s is a reproach Prov 14:34

good and does not s Eccl 7:20

soul an offering for s Is 53:10

And He bore the s Is 53:12

s I will remember no Jer 31:34

They eat up the s Hos 4:8

Now they s more and Hos 13:2

who believe in Me to s Matt 18:6

who takes away the s John 1:29

S no more John 5:14

“He who is without s John 8:7

convict the world of s John 16:8

they are all under s Rom 3:9

s entered the world Rom 5:12

s is not imputed Rom 5:13

s that grace may Rom 6:1

died to s once for all Rom 6:10

s shall not have Rom 6:14

Shall we s because we Rom 6:15

s that dwells in me Rom 7:17

Him who knew no s 2 Cor 5:21

man of s is revealed 2 Thess 2:3

we are, yet without s Heb 4:15

appeared to put away s Heb 9:26

s willfully after we Heb 10:26

it gives birth to s James 1:15

do it, to him it is s James 4:17

“Who committed no s 1 Pet 2:22

say that we have no s 1 John 1:8

that you may not s 1 John 2:1

s is lawlessness 1 John 3:4

in Him there is no s 1 John 3:5

and he cannot s 1 John 3:9

for those who commit s 1 John 5:16

unrighteousness is s 1 John 5:17

SINAI

Mountain (same as Horeb) where the law was given, Ex 19:1–25

Used allegorically by Paul, Gal 4:24, 25

SINCERE

Holy Spirit, by s love 2 Cor 6:6

and from s faith 1 Tim 1:5

s love of the brethren 1 Pet 1:22

SINCERITY

LORD, serve Him in s Josh 24:14

unleavened bread of s 1 Cor 5:8

simplicity and godly s 2 Cor 1:12

men-pleasers, but in s Col 3:22

SINFUL

Alas, s nation Is 1:4

and s generation Mark 8:38

from me, for I am a s Luke 5:8

the hands of s men Luke 24:7

become exceedingly s Rom 7:13

likeness of s flesh Rom 8:3

SING

“S to the LORD Ex 15:21

the widow’s heart to s Job 29:13

S out the honor Ps 66:2

I will s of mercy and Ps 101:1

“S us one of the songs Ps 137:3

My servants shall s Is 65:14

I will s with the 1 Cor 14:15

assembly I will s Heb 2:12

Let him s psalms James 5:13

SINGERS

The s went before Ps 68:25

male and female s Eccl 2:8

SINGING

His presence with s Ps 100:2

and our tongue with s Ps 126:2

the time of s has come Song 2:12

break forth into s Is 14:7

even with joy and s Is 35:2

come to Zion with s Is 35:10

and spiritual songs, s Eph 5:19

SINISTER

who understands s Dan 8:23

SINK

I s in deep mire Ps 69:2

to s he cried out Matt 14:30

SINNED

You only, have I s Ps 51:4

Jerusalem has s Lam 1:8

Our fathers s and are Lam 5:7

“Father, I have s Luke 15:18

“Rabbi, who s John 9:2

For as many as have s Rom 2:12

for all have s and Rom 3:23

marries, she has not s 1 Cor 7:28

say that we have not s 1 John 1:10

for the devil has s 1 John 3:8

SINNER

s He gives the work Eccl 2:26

s does evil a hundred Eccl 8:12

s destroys much good Eccl 9:18

the city who was a s Luke 7:37

s who repents than Luke 15:7

can a man who is a s John 9:16

the ungodly and the s 1 Pet 4:18

SINNERS

in the path of s Ps 1:1

therefore He teaches s Ps 25:8

soul with s Ps 26:9

s be consumed from the Ps 104:35

son, if s entice you Prov 1:10

The s in Zion are Is 33:14

the righteous, but s Matt 9:13

tax collectors and s Matt 11:19

s love those who love Luke 6:32

Galileans were worse s Luke 13:2

God does not hear s John 9:31

while we were still s Rom 5:8

many were made s Rom 5:19

the ungodly and for s 1 Tim 1:9

the world to save s 1 Tim 1:15

separate from s Heb 7:26

such hostility from s Heb 12:3

things which ungodly s Jude 15

SINS

my iniquities and s Job 13:23

from presumptuous s Ps 19:13

You, our secret s Ps 90:8

but he who s against Prov 8:36

s have hidden His face Is 59:2

the soul who s shall Ezek 18:4

to make an end of s Dan 9:24

if your brother s Matt 18:15

I take away their s Rom 11:27

s according to the 1 Cor 15:3

are still in your s 1 Cor 15:17

the forgiveness of s Eph 1:7

s are clearly evident 1 Tim 5:24

once to bear the s Heb 9:28

If we confess our s 1 John 1:9

propitiation for our s 1 John 2:2

s are forgiven you 1 John 2:12

Whoever s has neither 1 John 3:6

you share in her s Rev 18:4

SION

See ZION

Name given to all or part of Mt. Hermon, Deut 4:48

SISERA

Canaanite commander of Jabin’s army; slain by Jael, Judg 4:2–22

SISTER

are my mother and my s Job 17:14

We have a little s Song 8:8

is My brother and s Matt 12:50

to you Phoebe our s Rom 16:1

s is not under bondage 1 Cor 7:15

SIT

Those who s in the Ps 69:12

“Come down and s Is 47:1

“Why do we s still Jer 8:14

but to s on My right Matt 20:23

and the Pharisees s Matt 23:2

“S at My right hand Heb 1:13

say to him, “You s James 2:3

I will grant to s Rev 3:21

heart, ‘I s as queen Rev 18:7

SITS

God s on His holy Ps 47:8

It is He who s above Is 40:22

so that he s as God 2 Thess 2:4

where the harlot s Rev 17:15

SITTING

You know my s down and Ps 139:2

see the Son of Man s Mark 14:62

where Christ is, s Col 3:1

SKILL

hand forget its s Ps 137:5

nor favor to men of s Eccl 9:11

them knowledge and s Dan 1:17

forth to give you s Dan 9:22

SKILLFULNESS

guided them by the s Ps 78:72

SKIN

God made tunics of s Gen 3:21

LORD and said, “S Job 2:4

have escaped by the s Job 19:20

Ethiopian change his s Jer 13:23

s is hot as an oven Lam 5:10

SKIP

He makes them also s Ps 29:6

SKIPPING

upon the mountains, s Song 2:8

SKULL

to say, Place of a S Matt 27:33

SKY

s receded as a scroll Rev 6:14

SLACK

He will not be s Deut 7:10

s hand becomes poor Prov 10:4

The Lord is not s 2 Pet 3:9

SLAIN

s his thousands 1 Sam 18:7

beauty of Israel is s 2 Sam 1:19

the dead, like the s Ps 88:5

and all who were s Prov 7:26

I shall be s in the Prov 22:13

s men are not s Is 22:2

no more cover her s Is 26:21

and the s of the LORD Is 66:16

and night for the s Jer 9:1

Those s by the sword Lam 4:9

the prophets, I have s Hos 6:5

is the Lamb who was s Rev 5:12

SLANDER

s your own mother’s Ps 50:20

and whoever spreads s Prov 10:18

SLANDERERS

be reverent, not s 1 Tim 3:11

unforgiving, s 2 Tim 3:3

in behavior, not s Titus 2:3

SLANDEROUSLY

as we are s reported Rom 3:8

SLAUGHTER

as sheep for the s Ps 44:22

led as a lamb to the s Is 53:7

but the Valley of S Jer 7:32

“Feed the flock for s Zech 11:4

as sheep for the s Rom 8:36

SLAVE

that you were a s Deut 15:15

commits sin is a s John 8:34

you called while a s 1 Cor 7:21

you are no longer a s Gal 4:7

SLAVES

should no longer be s Rom 6:6

though you were s Rom 6:17

your members as s Rom 6:19

do not become s 1 Cor 7:23

SLAY

s the righteous Gen 18:25

s a righteous nation Gen 20:4

Evil shall s the Ps 34:21

Oh, that You would s Ps 139:19

s them before me Luke 19:27

SLEEP

God caused a deep s Gen 2:21

the night, when deep s Job 4:13

my eyes, lest I s Ps 13:3

Why do You s Ps 44:23

have sunk into their s Ps 76:5

they are like a s Ps 90:5

neither slumber nor s Ps 121:4

He gives His beloved s Ps 127:2

I will not give s Ps 132:4

s will be sweet Prov 3:24

For they do not s Prov 4:16

A little s Prov 6:10

Do not love s Prov 20:13

The s of a laboring Eccl 5:12

the spirit of deep s Is 29:10

Also his s went from Dan 6:18

I was in a deep s Dan 8:18

deep s on my face Dan 10:9

them, “Why do you s Luke 22:46

among you, and many s 1 Cor 11:30

We shall not all s 1 Cor 15:51

“Awake, you who s Eph 5:14

with Him those who s 1 Thess 4:14

Therefore let us not s 1 Thess 5:6

SLEEPERS

gently the lips of s Song 7:9

SLEEPING

is not dead, but s Matt 9:24

“Are you still s Matt 26:45

that night Peter was s Acts 12:6

SLEEPLESSNESS

in labors, in s 2 Cor 6:5

and toil, in s often 2 Cor 11:27

SLEEPS

wise son; he who s Prov 10:5

“Our friend Lazarus s John 11:11

SLEPT

I lay down and s Ps 3:5

but while men s Matt 13:25

SLIGHTED

is the one who is s Prov 12:9

SLING

he had, and his s 1 Sam 17:40

a stone in a s is he Prov 26:8

SLIP

their foot shall s Deut 32:35

my footsteps may not s Ps 17:5

SLIPPERY

way be dark and s Ps 35:6

set them in s places Ps 73:18

be to them like s Jer 23:12

SLOOPS

all the beautiful s Is 2:16

SLOW

but I am s of speech Ex 4:10

He who is s to wrath Prov 14:29

hear, s to speak, s James 1:19

SLUGGARD

will you slumber, O s Prov 6:9

SLUMBERED

delayed, they all s Matt 25:5

SLUMBERING

upon men, while s Job 33:15

SMALL

‘The place is too s Is 49:20

I will make you s Jer 49:15

may stand, for he is s Amos 7:2

I will make you s Obad 2

the day of s things Zech 4:10

And I saw the dead, s Rev 20:12

SMELL

and he smelled the s Gen 27:27

s there will be a Is 3:24

SMELLS

s the battle from afar Job 39:25

SMITTEN

Him stricken, s Is 53:4

SMOKE

went up like the s Gen 19:28

s, because the LORD descended Ex 19:18

s is driven away Ps 68:2

are consumed like s Ps 102:3

like a wineskin in s Ps 119:83

like pillars of s Song 3:6

a cloud and s by day Is 4:5

house was filled with s Is 6:4

s shall ascend forever Is 34:10

vanish away like s Is 51:6

fire and vapor of s Acts 2:19

s arose out of the pit Rev 9:2

was filled with s Rev 15:8

Her s rises up Rev 19:3

SMOOTH

speak to us s things Is 30:10

And the rough places s Is 40:4

though they speak s Jer 12:6

the rough ways s Luke 3:5

SMOOTH-SKINNED

man, and I am a s Gen 27:11

SMYRNA

Site of one of the seven churches, Rev 1:11

SNARE

it will surely be a s Ex 23:33

It became a s to Judg 8:27

that she may be a s 1 Sam 18:21

s snatches their Job 5:5

and he walks into a s Job 18:8

their table become a s Ps 69:22

as a bird from the s Ps 124:7

birds caught in a s Eccl 9:12

and the pit and the s Is 24:17

I have laid a s Jer 50:23

s have come upon us Lam 3:47

is a fowler’s s Hos 9:8

a bird fall into a s Amos 3:5

it will come as a s Luke 21:35

temptation and a s 1 Tim 6:9

and escape the s 2 Tim 2:26

SNARED

The wicked is s Ps 9:16

and be broken, be s Is 8:15

all of them are s Is 42:22

SNARES

the s of death Ps 18:5

who seek my life lay s Ps 38:12

and built great s Eccl 9:14

wait as one who sets s Jer 5:26

SNATCH

s the fatherless Job 24:9

neither shall anyone s John 10:28

SNATCHES

s away what was Matt 13:19

SNEER

and you s at it Mal 1:13

SNIFFED

they s at the wind Jer 14:6

SNORTING

s strikes terror Job 39:20

SNOW

and heat consume the s Job 24:19

For He says to the s Job 37:6

the treasury of s Job 38:22

shall be whiter than s Ps 51:7

He gives s like wool Ps 147:16

As s in summer and Prov 26:1

She is not afraid of s Prov 31:21

shall be as white as s Is 1:18

garment was white as s Dan 7:9

clothing as white as s Matt 28:3

wool, as white as s Rev 1:14

SOAKED

their land shall be s Is 34:7

SOAP

lye, and use much s Jer 2:22

SOBER

of the day be s 1 Thess 5:8

the older men be s Titus 2:2

SOBERLY

think, but to think s Rom 12:3

we should live s Titus 2:12

SOCKET

touched the s of his hip Gen 32:25

SODA

and like vinegar on s Prov 25:20

SODOM

Lot chooses to live there, Gen 13:10–13

Plundered by Chedorlaomer, Gen 14:8–24

Abraham intercedes for, Gen 18:16–33

Destroyed by God, Gen 19:1–29

Cited as example of sin and destruction, Deut 29:23; 32:32; Is 1:9, 10; 3:9; Jer 23:14; 49:18; Lam 4:6; Ezek 16:46–63; Matt 11:23, 24; 2 Pet 2:6; Jude 7

SODOMITES

nor homosexuals, nor s 1 Cor 6:9

for fornicators, for s 1 Tim 1:10

SOFTER

his words were s Ps 55:21

SOJOURNER

But no s had to lodge Job 31:32

SOJOURNERS

are strangers and s Lev 25:23

I beg you as s 1 Pet 2:11

SOLD

s his birthright Gen 25:33

the house that was s Lev 25:33

their Rock had s Deut 32:30

and He s them into the Judg 2:14

s themselves to do 2 Kin 17:17

Had we been s as male Esth 7:4

who was s as a slave Ps 105:17

s all that he had Matt 13:46

they bought, they s Luke 17:28

s their possessions Acts 2:45

but I am carnal, s Rom 7:14

Eat whatever is s 1 Cor 10:25

SOLDIER

hardship as a good s 2 Tim 2:3

enlisted him as a s 2 Tim 2:4

SOLDIERS

sum of money to the s Matt 28:12

The s also mocked Luke 23:36

s twisted a crown John 19:2

SOLEMNLY

saying, “The man s Gen 43:3

s testified of the Acts 28:23

SOLITARILY

heritage, who dwell s Mic 7:14

SOLITARY

God sets the s in Ps 68:6

SOLOMON

David’s son by Bathsheba, 2 Sam 12:24

Becomes king, 1 Kin 1:5–53

Receives and carries out David’s instructions, 1 Kin 2

Prays for and demonstrates wisdom, 1 Kin 3:3–28; 4:29–34

Builds and dedicates temple; builds palace, 1 Kin 5–8

Lord appears to, 1 Kin 9:1–9

His fame and glory, 1 Kin 9:10–10:29

Falls into idolatry; warned by God, 1 Kin 11:1–13

Adversaries arise, 1 Kin 11:14–40

Death of, 1 Kin 11:41–43

Writings credited to him, Ps 72; 127; Prov 1:1; 10:1; 25:1; Eccl 1:1; Song 1:1

SOMEBODY

up, claiming to be s Acts 5:36

SOMETHING

“Simon, I have s Luke 7:40

thinks himself to be s Gal 6:3

SON

Me, ‘You are My S Ps 2:7

I was my father’s s Prov 4:3

s makes a glad father Prov 10:1

s is a grief to his Prov 17:25

And what, s of my womb Prov 31:2

is born, unto us a S Is 9:6

heaven, O Lucifer, s Is 14:12

fourth is like the S Dan 3:25

He is an unwise s Hos 13:13

prophet, nor was I a s Amos 7:14

s honors his father Mal 1:6

will bring forth a S Matt 1:21

“This is My beloved S Matt 3:17

Jesus, You S of God Matt 8:29

not the carpenter’s s Matt 13:55

You are the S of God Matt 14:33

are the Christ, the S Matt 16:16

of all he sent his s Matt 21:37

Whose S is He Matt 22:42

‘Lord,’ how is He his S Matt 22:45

as much a s of hell Matt 23:15

of the S of Man Matt 24:37

‘I am the S of God Matt 27:43

“Truly this was the S Matt 27:54

of Jesus Christ, the S Mark 1:1

called the S of the Luke 1:32

out, the only s Luke 7:12

And if a s of peace Luke 10:6

to be called your s Luke 15:19

because he also is a s Luke 19:9

The only begotten S John 1:18

that this is the S John 1:34

of the only begotten S John 3:18

S can do nothing John 5:19

s abides forever John 8:35

you believe in the S John 9:35

I said, ‘I am the S John 10:36

“Woman, behold your s John 19:26

Jesus Christ is the S Acts 8:37

declared to be the S Rom 1:4

in the gospel of His S Rom 1:9

by sending His own S Rom 8:3

not spare His own S Rom 8:32

S Himself will also be 1 Cor 15:28

live by faith in the S Gal 2:20

God sent forth His S Gal 4:4

longer a slave but a s Gal 4:7

the knowledge of the S Eph 4:13

you for my s Onesimus Philem 10

“You are My S Heb 1:5

but Christ as a S over His Heb 3:6

though He was a S Heb 5:8

but made like the S Heb 7:3

to be called the s Heb 11:24

“This is My beloved S 2 Pet 1:17

Whoever denies the S 1 John 2:23

God has given of His S 1 John 5:10

One like the S of Man Rev 1:13

SONG

is my strength and s Ex 15:2

Sing to Him a new s Ps 33:3

He has put a new s Ps 40:3

in the night His s Ps 42:8

me, and I am the s Ps 69:12

asked of us a s Ps 137:3

I will sing a new s Ps 144:9

to my Well-beloved a s Is 5:1

their taunting s Lam 3:14

I am their taunting s Lam 3:63

as a very lovely s Ezek 33:32

They sang a new s Rev 5:9

And they sing the s Rev 15:3

SONGS

my Maker, who gives s Job 35:10

surround me with s Ps 32:7

have been my s in the Ps 119:54

Sing us one of the s Ps 137:3

is one who sings s Prov 25:20

and spiritual s Eph 5:19

SONS

s come to honor Job 14:21

shall be Your s Ps 45:16

my beloved among the s Song 2:3

s shall come from afar Is 60:4

“Has Israel no s Jer 49:1

The precious s of Zion Lam 4:2

‘You are the s Hos 1:10

He will purify the s Mal 3:3

to him, “Then the s Matt 17:26

and you will be s Luke 6:35

that you may become s John 12:36

You are s of the Acts 3:25

of God, these are s Rom 8:14

who are of faith are s Gal 3:7

the adoption as s Gal 4:5

because you are s Gal 4:6

You are all s of light 1 Thess 5:5

in bringing many s Heb 2:10

speaks to you as to s Heb 12:5

illegitimate and not s Heb 12:8

SOON

for it is s cut off Ps 90:10

s forgot His works Ps 106:13

SOOTHED

or bound up, or s Is 1:6

SORCERER

omens, or a s Deut 18:10

But Elymas the s Acts 13:8

SORCERERS

soothsayers, or your s Jer 27:9

outside are dogs and s Rev 22:15

SORCERESS

shall not permit a s Ex 22:18

SORCERY

For there is no s Num 23:23

idolatry, s Gal 5:20

SORES

and putrefying s Is 1:6

Lazarus, full of s Luke 16:20

SORROW

multiply your s Gen 3:16

s dances before him Job 41:22

in my soul, having s Ps 13:2

s is continually Ps 38:17

I found trouble and s Ps 116:3

And He adds no s Prov 10:22

the heart may s Prov 14:13

S is better than Eccl 7:3

Therefore remove s Eccl 11:10

and desperate s Is 17:11

you shall cry for s Is 65:14

to see labor and s Jer 20:18

Your s is incurable Jer 30:15

added grief to my s Jer 45:3

gather those who s Zeph 3:18

them sleeping from s Luke 22:45

s has filled your John 16:6

s will be turned John 16:20

that I have great s Rom 9:2

s produces repentance 2 Cor 7:10

lest I should have s Phil 2:27

s as others who have 1 Thess 4:13

no more death, nor s Rev 21:4

SORROWFUL

am a woman of s spirit 1 Sam 1:15

But I am poor and s Ps 69:29

For all his days are s Eccl 2:23

replenished every s Jer 31:25

were exceedingly s Matt 17:23

saying, he went away s Matt 19:22

soul is exceedingly s Matt 26:38

and went away s Mark 10:22

and you will be s John 16:20

if I make you s 2 Cor 2:2

and I may be less s Phil 2:28

SORROWS

the s of Sheol 2 Sam 22:6

s God distributes Job 21:17

s shall be multiplied Ps 16:4

by men, a Man of s Is 53:3

are the beginning of s Matt 24:8

through with many s 1 Tim 6:10

SORRY

s that He had made man Gen 6:6

who will be s for you Is 51:19

And the king was s Matt 14:9

For you were made s 2 Cor 7:9

SOSTHENES

Ruler of the synagogue at Corinth, Acts 18:17

———Paul’s Christian brother, 1 Cor 1:1

SOUGHT

I s the LORD Ps 34:4

whole heart I have s Ps 119:10

s the one I love Song 3:1

shall be called S Out Is 62:12

So I s for a man Ezek 22:30

s what was lost Ezek 34:4

s favor from Him Hos 12:4

LORD, and have not s Zeph 1:6

s it diligently Heb 12:17

SOUL

s enter their council Gen 49:6

with all your s Deut 6:5

was knit to the s 1 Sam 18:1

your heart and your s 1 Chr 22:19

“My s loathes my life Job 10:1

as you do, if your s Job 16:4

s draws near the Pit Job 33:22

will not leave my s Ps 16:10

converting the s Ps 19:7

He restores my s Ps 23:3

s shall make its boast Ps 34:2

s shall be joyful Ps 35:9

you cast down, O my s Ps 42:5

s silently waits Ps 62:1

He has done for my s Ps 66:16

Let my s live Ps 119:175

s knows very well Ps 139:14

No one cares for my s Ps 142:4

so destroys his own s Prov 6:32

me wrongs his own s Prov 8:36

it is not good for a s Prov 19:2

A satisfied s loathes Prov 27:7

When You make His s Is 53:10

s delight itself Is 55:2

and your s shall live Is 55:3

you have heard, O my s Jer 4:19

the s of the father as Ezek 18:4

the proud, his s Hab 2:4

able to destroy both s Matt 10:28

and loses his own s Matt 16:26

with all your s Matt 22:37

Now My s is troubled John 12:27

of one heart and one s Acts 4:32

your whole spirit, s 1 Thess 5:23

to the saving of the s Heb 10:39

his way will save a s James 5:20

his righteous s 2 Pet 2:8

health, just as your s 3 John 2

SOULS

and will save the s Ps 72:13

and he who wins s Prov 11:30

s shall be like a Jer 31:12

who made our very s Jer 38:16

unsettling your s Acts 15:24

is able to save your s James 1:21

SOUND

s heart is life Prov 14:30

one rises up at the s Eccl 12:4

voice was like the s Ezek 43:2

s an alarm in My holy Joel 2:1

do not s a trumpet Matt 6:2

s words which you 2 Tim 1:13

that they may be s Titus 1:13

SOUNDNESS

There is no s in my Ps 38:3

him this perfect s Acts 3:16

SOUNDS

Dreadful s are in his Job 15:21

a distinction in the s 1 Cor 14:7

SOW

s trouble reap Job 4:8

then let me s Job 31:8

s fields and plant Ps 107:37

Those who s in tears Ps 126:5

the wind will not s Eccl 11:4

Blessed are you who s Is 32:20

ground, and do not s Jer 4:3

“They s the wind Hos 8:7

S for yourselves Hos 10:12

s is not made alive 1 Cor 15:36

SOWER

may give seed to the s Is 55:10

“Behold, a s went Matt 13:3

SOWN

shall they be s Is 40:24

a land not s Jer 2:2

“You have s much Hag 1:6

s spiritual things 1 Cor 9:11

It is s in weakness 1 Cor 15:43

of righteousness is s James 3:18

SOWS

s righteousness will Prov 11:18

s the good seed is the Matt 13:37

‘One s and another John 4:37

s sparingly will 2 Cor 9:6

for whatever a man s Gal 6:7

SPARE

The LORD would not s Deut 29:20

hand, but s his life Job 2:6

S the poor and needy Ps 72:13

I will not pity nor s Jer 13:14

say, “S Your people Joel 2:17

s them as a man spares Mal 3:17

He who did not s Rom 8:32

s the natural branches Rom 11:21

branches, He may not s Rom 11:21

flesh, but I would s 1 Cor 7:28

if God did not s 2 Pet 2:4

SPARES

s his rod hates his Prov 13:24

SPARK

the work of it as a s Is 1:31

SPARKLES

it is red, when it s Prov 23:31

SPARKS

to trouble, as the s Job 5:7

s you have kindled Is 50:11

SPARROW

s has found a home Ps 84:3

awake, and am like a s Ps 102:7

SPARROWS

more value than many s Matt 10:31

SPAT

Then they s on Him Matt 27:30

in his ears, and He s Mark 7:33

SPEAK

S to the rock Num 20:8

only the word that I s Num 22:35

s just once more Judg 6:39

s good words to them 1 Kin 12:7

oh, that God would s Job 11:5

Will you s wickedly Job 13:7

For God may s in one Job 33:14

Will he s softly to Job 41:3

Do not s in the Prov 23:9

and a time to s Eccl 3:7

If they do not s Is 8:20

tongue He will s Is 28:11

s anymore in His name Jer 20:9

at the end it will s Hab 2:3

s each man the truth Zech 8:16

or what you should s Matt 10:19

it is not you who s Matt 10:20

to you when all men s Luke 6:26

s what We know and John 3:11

s what I have seen John 8:38

He hears He will s John 16:13

Spirit and began to s Acts 2:4

Do all s with tongues 1 Cor 12:30

I would rather s 1 Cor 14:19

So s and so do as James 2:12

SPEAKING

s your own words Is 58:13

while they are still s Is 65:24

a proof of Christ s 2 Cor 13:3

envy, and all evil s 1 Pet 2:1

SPEAKS

to face, as a man s Ex 33:11

this day that God s Deut 5:24

day that I am He who s Is 52:6

He whom God has sent s John 3:34

When he s a lie John 8:44

he being dead still s Heb 11:4

of sprinkling that s Heb 12:24

SPEAR

lay hold on bow and s Jer 6:23

His side with a s John 19:34

SPEARS

whose teeth are s Ps 57:4

and their s into Is 2:4

pruning hooks into s Joel 3:10

SPECK

do you look at the s Matt 7:3

SPECTACLE

and make you a s Nah 3:6

we have been made a s 1 Cor 4:9

He made a public s Col 2:15

you were made a s Heb 10:33

SPEECH

one language and one s Gen 11:1

drop as the rain, my s Deut 32:2

s settled on them as Job 29:22

There is no s nor Ps 19:3

s is not becoming Prov 17:7

your s shall be low Is 29:4

a people of obscure s Is 33:19

not understand My s John 8:43

s deceive the hearts Rom 16:18

and his s contemptible 2 Cor 10:10

I am untrained in s 2 Cor 11:6

s always be with grace Col 4:6

SPEECHLESS

your mouth for the s Prov 31:8

And he was s Matt 22:12

SPEED

they shall come with s Is 5:26

SPEEDILY

judgment be executed s Ezra 7:26

to me, deliver me s Ps 31:2

I call, answer me s Ps 102:2

SPEND

Why do you s money for Is 55:2

whatever more you s Luke 10:35

I will very gladly s 2 Cor 12:15

amiss, that you may s James 4:3

SPENT

strength shall be s Lev 26:20

For my life is s Ps 31:10

in vain, I have s Is 49:4

“But when he had s Luke 15:14

SPEW

nor hot, I will s Rev 3:16

SPIDER

s skillfully grasps Prov 30:28

SPIES

to them, “You are s Gen 42:9

men who had been s Josh 6:23

s who pretended Luke 20:20

SPIKENARD

very costly oil of s John 12:3

SPIN

neither toil nor s Matt 6:28

SPINDLE

her hand holds the s Prov 31:19

SPIRIT

And the S of God was Gen 1:2

S shall not strive Gen 6:3

in whom is the S Gen 41:38

and everyone whose s Ex 35:21

S that is upon you Num 11:17

And the S rested upon Num 11:26

LORD would put His S Num 11:29

he has a different s Num 14:24

in whom is the S Num 27:18

portion of your s 2 Kin 2:9

there was no more s 2 Chr 9:4

s came forward and 2 Chr 18:20

also gave Your good S Neh 9:20

against them by Your S Neh 9:30

Then a s passed before Job 4:15

And whose s came from Job 26:4

The S of God has made Job 33:4

hand I commit my s Ps 31:5

s was not faithful Ps 78:8

You send forth Your S Ps 104:30

Your S is good Ps 143:10

The s of a man is the Prov 20:27

Who knows the s Eccl 3:21

s will return to God Eccl 12:7

night, yes, by my s Is 26:9

out on you the s Is 29:10

are flesh, and not s Is 31:3

S has gathered them Is 34:16

is the life of my s Is 38:16

I have put My S Is 42:1

and His S have sent Me Is 48:16

s would fail before Me Is 57:16

“The S of the Lord Is 61:1

S entered me when He Ezek 2:2

the S lifted me up Ezek 3:12

who follow their own s Ezek 13:3

new heart and a new s Ezek 18:31

be feeble, every s Ezek 21:7

I will put My S Ezek 36:27

in him is the S Dan 4:8

as an excellent s Dan 5:12

walk in a false s Mic 2:11

and forms the s Zech 12:1

and He saw the S Matt 3:16

I will put My S Matt 12:18

S descending upon Him Mark 1:10

Immediately the S Mark 1:12

s indeed is willing Mark 14:38

go before Him in the s Luke 1:17

in the power of the S Luke 4:14

manner of s you are of Luke 9:55

hands I commit My s Luke 23:46

they had seen a s Luke 24:37

s does not have flesh Luke 24:39

God is S John 4:24

I speak to you are s John 6:63

He was troubled in s John 13:21

the S of truth John 14:17

when He, the S John 16:13

but if a s or an angel Acts 23:9

whom I serve with my s Rom 1:9

according to the S Rom 8:5

the flesh but in the S Rom 8:9

does not have the S Rom 8:9

s that we are children Rom 8:16

what the mind of the S Rom 8:27

to us through His S 1 Cor 2:10

also have the S 1 Cor 7:40

gifts, but the same S 1 Cor 12:4

in a tongue, my s 1 Cor 14:14

but the S gives life 2 Cor 3:6

Now the Lord is the S 2 Cor 3:17

we have the same s 2 Cor 4:13

Having begun in the S Gal 3:3

has sent forth the S Gal 4:6

he who sows to the S Gal 6:8

with the Holy S Eph 1:13

may give to you the s Eph 1:17

the unity of the S Eph 4:3

is one body and one S Eph 4:4

stand fast in one s Phil 1:27

yet I am with you in s Col 2:5

and may your whole s 1 Thess 5:23

S expressly says that 1 Tim 4:1

division of soul and s Heb 4:12

through the eternal S Heb 9:14

S who dwells in us James 4:5

made alive by the S 1 Pet 3:18

S whom He has given 1 John 3:24

do not believe every s 1 John 4:1

By this you know the S 1 John 4:2

By this we know the s 1 John 4:6

has given us of His S 1 John 4:13

S who bears witness 1 John 5:6

not having the S Jude 19

I was in the S on the Rev 1:10

him hear what the S Rev 2:7

And the S and the Rev 22:17

SPIRITS

God, the God of the s Num 16:22

who makes His angels s Ps 104:4

the LORD weighs the s Prov 16:2

power over unclean s Matt 10:1

heed to deceiving s 1 Tim 4:1

not all ministering s Heb 1:14

to the Father of s Heb 12:9

and preached to the s 1 Pet 3:19

spirit, but test the s 1 John 4:1

SPIRITUAL

s judges all things 1 Cor 2:15

s people but as to 1 Cor 3:1

to be a prophet or s 1 Cor 14:37

However, the s is not 1 Cor 15:46

s restore such a one Gal 6:1

SPIRITUALLY

s minded is life Rom 8:6

because they are s 1 Cor 2:14

SPITEFULLY

for those who s Matt 5:44

SPITTING

face from shame and s Is 50:6

SPLENDOR

on the glorious s Ps 145:5

of Zion all her s Lam 1:6

SPOIL

hate us have taken s Ps 44:10

when they divide the s Is 9:3

He shall divide the s Is 53:12

Take s of silver Nah 2:9

s will be divided Zech 14:1

SPOILER

I have created the s Is 54:16

SPOKE

s they did not hear Is 66:4

who feared the LORD s Mal 3:16

“No man ever s John 7:46

We know that God s John 9:29

I was a child, I s 1 Cor 13:11

in various ways s Heb 1:1

s as they were moved 2 Pet 1:21

SPOKEN

‘just as you have s Num 14:28

God has s once Ps 62:11

I have not s in secret Is 45:19

‘What have we s Mal 3:13

why am I evil s 1 Cor 10:30

SPOKESMAN

So he shall be your s Ex 4:16

SPONGE

them ran and took a s Matt 27:48

SPOT

and there is no s Song 4:7

church, not having s Eph 5:27

commandment without s 1 Tim 6:14

Himself without s Heb 9:14

SPOTS

They are s and 2 Pet 2:13

These are s in your Jude 12

SPREAD

fell on my knees and s Ezra 9:5

they have s a net by Ps 140:5

Then He s it before me Ezek 2:10

Then the word of God s Acts 6:7

the Lord was being s Acts 13:49

their message will s 2 Tim 2:17

SPREADS

He alone s out the Job 9:8

s them out like a tent Is 40:22

Zion s out her hands Lam 1:17

SPRING

Truth shall s out of Ps 85:11

is like a murky s Prov 25:26

sister, my spouse, a s Song 4:12

s forth I tell you Is 42:9

of Israel to s forth Ezek 29:21

s shall become dry Hos 13:15

s send forth fresh James 3:11

SPRINGING

a fountain of water s John 4:14

of bitterness s Heb 12:15

SPRINGS

“Have you entered the s Job 38:16

He sends the s into Ps 104:10

and the thirsty land s Is 35:7

and the dry land s Is 41:18

SPRINKLE

He s many nations Is 52:15

Then I will s Ezek 36:25

SPRINKLED

s dust on his head Job 2:12

and hyssop, and s Heb 9:19

having our hearts s Heb 10:22

SPRINKLING

s that speaks Heb 12:24

for obedience and s 1 Pet 1:2

SPROUT

down, that it will s Job 14:7

and the seed should s Mark 4:27

SPY

s out the land of Canaan Num 13:2

sent to s out the land Num 14:36

SQUARES

voice in the open s Prov 1:20

s I will seek the one Song 3:2

STABILITY

will be the s of your Is 33:6

STAFF

this Jordan with my s Gen 32:10

your feet, and your s Ex 12:11

Your rod and Your s Ps 23:4

LORD has broken the s Is 14:5

‘How the strong s Jer 48:17

they have been a s Ezek 29:6

on the top of his s Heb 11:21

STAGGER

and He makes them s Job 12:25

they will drink and s Jer 25:16

STAGGERS

as a drunken man s Is 19:14

STAKES

s will ever be removed Is 33:20

STALLS

be no herd in the s Hab 3:17

STAMMERERS

s will be ready Is 32:4

STAMMERING

For with s lips and Is 28:11

s tongue that you Is 33:19

STAMPING

At the noise of the s Jer 47:3

STAND

S still, and see the salvation Ex 14:13

one shall be able to s Deut 7:24

“Who is able to s 1 Sam 6:20

s still and see the salvation 2 Chr 20:17

but it does not s Job 8:15

lives, and He shall s Job 19:25

ungodly shall not s Ps 1:5

Why do You s afar off Ps 10:1

Or who may s in His Ps 24:3

Who will s up for me Ps 94:16

and let an accuser s Ps 109:6

he will not s before Prov 22:29

Do not take your s Eccl 8:3

“It shall not s Is 7:7

“S in the ways and Jer 6:16

not lack a man to s Jer 35:19

whose words will s Jer 44:28

and it shall s Dan 2:44

but she shall not s Dan 11:17

Who can s before His Nah 1:6

And who can s when He Mal 3:2

that kingdom cannot s Mark 3:24

he will be made to s Rom 14:4

Watch, s fast in the 1 Cor 16:13

for by faith you s 2 Cor 1:24

having done all, to s Eph 6:13

S therefore Eph 6:14

s fast in the Lord Phil 4:1

now we live, if you s 1 Thess 3:8

of God in which you s 1 Pet 5:12

Behold, I s at the Rev 3:20

STANDARD

LORD will lift up a s Is 59:19

Set up the s toward Jer 4:6

STANDING

the LORD, and Satan s Zech 3:1

they love to pray s Matt 6:5

and the Son of Man s Acts 7:56

Then I saw an angel s Rev 19:17

STANDS

The LORD s up to plead Is 3:13

him who thinks he s 1 Cor 10:12

STAR

S shall come out of Num 24:17

For we have seen His s Matt 2:2

for one s differs from 1 Cor 15:41

give him the morning s Rev 2:28

And a great s fell Rev 8:10

Bright and Morning S Rev 22:16

STARS

He made the s also Gen 1:16

s are not pure in His Job 25:5

when the morning s Job 38:7

the moon and the s Ps 8:3

praise Him, all you s Ps 148:3

born as many as the s Heb 11:12

wandering s for whom Jude 13

a garland of twelve s Rev 12:1

STARVED

His strength is s Job 18:12

STATE

man at his best s Ps 39:5

us in our lowly s Ps 136:23

and the last s of that Matt 12:45

learned in whatever s Phil 4:11

STATURE

add one cubit to his s Matt 6:27

in wisdom and s Luke 2:52

the measure of the s Eph 4:13

STATUTE

shall be a perpetual s Lev 3:17

STATUTES

the s of the LORD are Ps 19:8

Teach me Your s Ps 119:12

s have been my songs Ps 119:54

not walked in My s Ezek 5:6

STAY

her feet would not s Prov 7:11

S here and watch with Matt 26:38

for today I must s Luke 19:5

the time of your s 1 Pet 1:17

STEADFAST

yes, you could be s Job 11:15

O God, my heart is s Ps 57:7

their heart was not s Ps 78:37

his heart is s Ps 112:7

God, and s forever Dan 6:26

brethren, be s 1 Cor 15:58

faith, grounded and s Col 1:23

angels proved s Heb 2:2

of our confidence s Heb 3:14

soul, both sure and s Heb 6:19

Resist him, s in the 1 Pet 5:9

STEADFASTLY

s set His face to go Luke 9:51

And they continued s Acts 2:42

continuing s in Rom 12:12

STEADFASTNESS

good order and the s Col 2:5

from your own s 2 Pet 3:17

STEADILY

could not look s 2 Cor 3:13

STEADY

and his hands were s Ex 17:12

STEAL

“You shall not s Ex 20:15

Will you s Jer 7:9

s My words every one Jer 23:30

thieves break in and s Matt 6:19

night and s Him away Matt 27:64

murder, ‘Do not s Mark 10:19

not come except to s John 10:10

a man should not s Rom 2:21

Let him who stole s Eph 4:28

STEEP

s places shall fall Ezek 38:20

waters poured down a s Mic 1:4

violently down the s Matt 8:32

STEM

forth a Rod from the s Is 11:1

STENCH

there will be a s Is 3:24

this time there is a s John 11:39

STEP

there is but a s 1 Sam 20:3

s has turned from the Job 31:7

STEPHEN

One of the first seven deacons, Acts 6:1–8

Falsely accused by Jews; gives defense, Acts 6:9–7:53

Becomes first Christian martyr, Acts 7:54–60

STEPS

has held fast to His s Job 23:11

and count all my s Job 31:4

and He sees all his s Job 34:21

Uphold my s in Your Ps 17:5

The s of a good man Ps 37:23

of his s shall slide Ps 37:31

and established my s Ps 40:2

hide, they mark my s Ps 56:6

s had nearly slipped Ps 73:2

Direct my s by Your Ps 119:133

s will not be hindered Prov 4:12

the LORD directs his s Prov 16:9

A man’s s are of the Prov 20:24

to direct his own s Jer 10:23

should follow His s 1 Pet 2:21

STEWARD

faithful and wise s Luke 12:42

you can no longer be s Luke 16:2

commended the unjust s Luke 16:8

be blameless, as a s Titus 1:7

STEWARDS

of Christ and s 1 Cor 4:1

one another, as good s 1 Pet 4:10

STEWARDSHIP

entrusted with a s 1 Cor 9:17

STICK

and his bones s Job 33:21

‘For Joseph, the s Ezek 37:16

STICKS

a man gathering s Num 15:32

And the s on which Ezek 37:20

STIFF

rebellion and your s Deut 31:27

do not speak with a s Ps 75:5

STIFF-NECKED

Now do not be s 2 Chr 30:8

“You s and uncircumcised Acts 7:51

STILL

Stand s, and see the salvation Ex 14:13

a s small voice 1 Kin 19:12

stand s and see the salvation 2 Chr 20:17

on your bed, and be s Ps 4:4

s the noise of the Ps 65:7

earth feared and was s Ps 76:8

that its waves are s Ps 107:29

When I awake, I am s Ps 139:18

time, I have been s Is 42:14

rest and be s Jer 47:6

sea, “Peace, be s Mark 4:39

let him be holy s Rev 22:11

STILLBORN

hidden like a s child Job 3:16

as it goes, like a s Ps 58:8

burial, I say that a s Eccl 6:3

STINGS

like a serpent, and s Prov 23:32

STIR

that he would dare s Job 41:10

S up Yourself Ps 35:23

I remind you to s 2 Tim 1:6

another in order to s Heb 10:24

STIRRED

fulfilled, the LORD s 2 Chr 36:22

and my sorrow was s Ps 39:2

So the LORD s up the Hag 1:14

STIRS

and the innocent s Job 17:8

it s up the dead for Is 14:9

on Your name, who s Is 64:7

STOCKS

put my feet in the s Job 13:27

s that were in the Jer 20:2

STOIC

and S philosophers Acts 17:18

STOMACH

mouth goes into the s Matt 15:17

his heart but his s Mark 7:19

Foods for the s 1 Cor 6:13

STOMACH’S

little wine for your s 1 Tim 5:23

STONE

him, a pillar of s Gen 35:14

to the bottom like a s Ex 15:5

s shall be a witness Josh 24:27

heart is as hard as s Job 41:24

s which the builders Ps 118:22

s is heavy and sand is Prov 27:3

I lay in Zion a s Is 28:16

foundation, a tried s Is 28:16

take the heart of s Ezek 36:26

You watched while a s Dan 2:34

s will cry out from Hab 2:11

to silent s Hab 2:19

will give him a s Matt 7:9

s will be broken Matt 21:44

secure, sealing the s Matt 27:66

s which the builders Luke 20:17

you, let him throw a s John 8:7

those works do you s John 10:32

Jews sought to s You John 11:8

not on tablets of s 2 Cor 3:3

Him as to a living s 1 Pet 2:4

give him a white s Rev 2:17

angel took up a s Rev 18:21

like a jasper s Rev 21:11

STONED

s Stephen as he was Acts 7:59

once I was s 2 Cor 11:25

They were s Heb 11:37

STONES

I will lay your s Is 54:11

Among the smooth s Is 57:6

Abraham from these s Matt 3:9

command that these s Matt 4:3

see what manner of s Mark 13:1

also, as living s 1 Pet 2:5

kinds of precious s Rev 21:19

STONY

them, and take the s Ezek 11:19

Some fell on s ground Mark 4:5

STOOPED

And again He s down John 8:8

STOPPED

speak lies shall be s Ps 63:11

her flow of blood s Luke 8:44

STORE

no room to s my crops Luke 12:17

exist are kept in s 2 Pet 3:7

STORK

s has her home in the Ps 104:17

“Even the s in the Jer 8:7

STORM

from the windy s Ps 55:8

He calms the s Ps 107:29

terror comes like a s Prov 1:27

for a shelter from s Is 4:6

a refuge from the s Is 25:4

and a destroying s Is 28:2

coming like a s Ezek 38:9

whirlwind and in the s Nah 1:3

STOUTHEARTED

s were plundered Ps 76:5

STRAIGHT

make Your way s Ps 5:8

for who can make s Eccl 7:13

make s in the desert a Is 40:3

Their legs were s Ezek 1:7

LORD; make His paths s Luke 3:4

to the street called S Acts 9:11

and make s paths for Heb 12:13

STRAIGHTFORWARD

that they were not s Gal 2:14

STRAIN

Blind guides, who s Matt 23:24

STRAITS

and desperate s Deut 28:53

STRANGE

were considered a s Hos 8:12

“We have seen s Luke 5:26

are bringing some s Acts 17:20

these, they think it s 1 Pet 4:4

s thing happened 1 Pet 4:12

STRANGER

but he acted as a s Gen 42:7

“I have been a s Ex 2:22

neither mistreat a s Ex 22:21

and loves the s Deut 10:18

I have become a s Ps 69:8

s will suffer for it Prov 11:15

s does not share its Prov 14:10

should You be like a s Jer 14:8

I was a s and you took Matt 25:35

“Are You the only s Luke 24:18

STRANGERS

descendants will be s Gen 15:13

s plunder his labor Ps 109:11

watches over the s Ps 146:9

s devour your land Is 1:7

S shall stand and feed Is 61:5

know the voice of s John 10:5

of Israel and s Eph 2:12

you are no longer s Eph 2:19

if she has lodged s 1 Tim 5:10

that they were s Heb 11:13

forget to entertain s Heb 13:2

the brethren and for s 3 John 5

STRANGLING

that my soul chooses s Job 7:15

STRAP

than I, whose sandal s Mark 1:7

STRAW

They are like s Job 21:18

stones, wood, hay, s 1 Cor 3:12

STRAY

the cursed, who s Ps 119:21

who make my people s Mic 3:5

STRAYED

yet I have not s Ps 119:110

for which some have s 1 Tim 6:10

who have s concerning 2 Tim 2:18

STREAM

like an overflowing s Is 30:28

of the LORD, like a s Is 30:33

like a flowing s Is 66:12

STREAMS

He dams up the s Job 28:11

He also brought s Ps 78:16

O LORD, as the s Ps 126:4

STREET

to be heard in the s Is 42:2

s called Straight Acts 9:11

And the s of the city Rev 21:21

In the middle of its s Rev 22:2

STREETS

the corners of the s Matt 6:5

You taught in our s Luke 13:26

out quickly into the s Luke 14:21

STRENGTH

for by s of hand the Ex 13:3

just as my s was then Josh 14:11

my soul, march on in s Judg 5:21

a man is, so is his s Judg 8:21

s no man shall 1 Sam 2:9

the God of my s 2 Sam 22:3

have armed me with s 2 Sam 22:40

the LORD glory and s 1 Chr 16:28

Is my s the s Job 6:12

Him are wisdom and s Job 12:13

him because his s Job 39:11

You have ordained s Ps 8:2

love You, O LORD, my s Ps 18:1

The LORD is the s Ps 27:1

The LORD is their s Ps 28:8

The LORD will give s Ps 29:11

delivered by great s Ps 33:16

He is their s in the Ps 37:39

are the God of my s Ps 43:2

is our refuge and s Ps 46:1

is He who gives s Ps 68:35

I will go in the s Ps 71:16

but God is the s Ps 73:26

They go from s to Ps 84:7

the glory of their s Ps 89:17

s and beauty are in Ps 96:6

made me bold with s Ps 138:3

of the LORD is s Prov 10:29

knowledge increases s Prov 24:5

S and honor are her Prov 31:25

is better than s Eccl 9:16

for s and not for Eccl 10:17

For You have been a s Is 25:4

him take hold of My s Is 27:5

of His might and the s Is 40:26

might He increases s Is 40:29

works it with the s Is 44:12

righteousness and s Is 45:24

Put on your s Is 52:1

O LORD, my s and my Jer 16:19

I will destroy the s Hag 2:22

He has shown s with Luke 1:51

were still without s Rom 5:6

s is made perfect 2 Cor 12:9

you have a little s Rev 3:8

STRENGTHEN

and He shall s Ps 27:14

S the weak hands Is 35:3

“So I will s them in Zech 10:12

s your brethren Luke 22:32

s the hands Heb 12:12

s the things Rev 3:2

STRENGTHENED

weak you have not s Ezek 34:4

unbelief, but was s Rom 4:20

of His glory, to be s Eph 3:16

stood with me and s 2 Tim 4:17

STRENGTHENING

s the souls of the Acts 14:22

STRENGTHENS

s the wise more than Eccl 7:19

through Christ who s Phil 4:13

STRETCH

will quickly s out her Ps 68:31

said to the man, “S Matt 12:13

are old, you will s John 21:18

STRETCHED

I have s out my hands Ps 88:9

His wisdom, and has s Jer 10:12

“All day long I have s Rom 10:21

STRETCHES

For he s out his hand Job 15:25

STRICKEN

My heart is s and Ps 102:4

yet we esteemed Him s Is 53:4

of My people He was s Is 53:8

You have s them Jer 5:3

He has s, but He will Hos 6:1

STRIFE

let there be no s Gen 13:8

You have made us a s Ps 80:6

at the waters of s Ps 106:32

Hatred stirs up s Prov 10:12

comes nothing but s Prov 13:10

man stirs up s Prov 15:18

transgression loves s Prov 17:19

borne me, a man of s Jer 15:10

and lust, not in s Rom 13:13

even from envy and s Phil 1:15

which come envy, s 1 Tim 6:4

STRIKE

said, “S this people 2 Kin 6:18

The sun shall not s Ps 121:6

Let the righteous s Ps 141:5

S a scoffer Prov 19:25

s your hands Ezek 21:14

s the waves of the sea Zech 10:11

“S the Shepherd Zech 13:7

s the earth with a Mal 4:6

‘I will s the Shepherd Matt 26:31

if well, why do you s John 18:23

the sun shall not s Rev 7:16

s the earth with all Rev 11:6

STRINGED

of your s instruments Is 14:11

of your s instruments Amos 5:23

STRIP

S yourselves Is 32:11

s her naked and expose Hos 2:3

STRIPES

their iniquity with s Ps 89:32

s we are healed Is 53:5

be beaten with many s Luke 12:47

I received forty s 2 Cor 11:24

s you were healed 1 Pet 2:24

STRIVE

“My Spirit shall not s Gen 6:3

He will not always s Ps 103:9

Do not s with a man Prov 3:30

Let the potsherd s Is 45:9

“S to enter through Luke 13:24

the Lord not to s 2 Tim 2:14

STRIVING

for a man to stop s Prov 20:3

STROKE

with a mighty s Jer 14:17

STRONG

Be s and conduct 1 Sam 4:9

indeed He is s Job 9:19

The LORD s and mighty Ps 24:8

bring me to the s Ps 60:9

s is Your hand Ps 89:13

A wise man is s Prov 24:5

s shall be as tinder Is 1:31

“We have a s city Is 26:1

the weak say, ‘I am s Joel 3:10

When a s man Luke 11:21

We then who are s Rom 15:1

I am weak, then I am s 2 Cor 12:10

are weak and you are s 2 Cor 13:9

my brethren, be s Eph 6:10

weakness were made s Heb 11:34

s is the Lord God Rev 18:8

STRONGHOLD

of my salvation, my s Ps 18:2

down the trusted s Prov 21:22

STRONGHOLDS

pulling down s 2 Cor 10:4

STRUCK

s the rock twice Num 20:11

the hand of God has s Job 19:21

s all my enemies Ps 3:7

Behold, He s the rock Ps 78:20

I was angry and s Is 57:17

in My wrath I s Is 60:10

s the head from the Hab 3:13

I s you with blight Hag 2:17

took the reed and s Matt 27:30

Him, they s Him on the Luke 22:64

STUBBLE

shall bring forth s Is 33:11

his sword, as driven s Is 41:2

they shall be as s Is 47:14

s that passes Jer 13:24

do wickedly will be s Mal 4:1

STUBBORN

If a man has a s Deut 21:18

and s children Ezek 2:4

STUBBORN-HEARTED

“Listen to Me, you s Is 46:12

STUBBORNNESS

do not look on the s Deut 9:27

STUDIED

having never s John 7:15

STUMBLE

causes them to s Ps 119:165

to make my steps s Ps 140:4

your foot will not s Prov 3:23

know what makes them s Prov 4:19

one will be weary or s Is 5:27

among them shall s Is 8:15

we s at noonday as at Is 59:10

that they might not s Is 63:13

before your feet s Jer 13:16

they will s and fall Jer 46:6

have caused many to s Mal 2:8

you will be made to s Matt 26:31

if all are made to s Matt 26:33

immediately they s Mark 4:17

who believe in Me to s Mark 9:42

the day, he does not s John 11:9

Who is made to s 2 Cor 11:29

whole law, and yet s James 2:10

For we all s in many James 3:2

STUMBLED

and those who s 1 Sam 2:4

God, for you have s Hos 14:1

s that they should Rom 11:11

STUMBLES

word, immediately he s Matt 13:21

STUMBLING

the deaf, nor put a s Lev 19:14

but a stone of s Is 8:14

Behold, I will lay s Jer 6:21

watched for my s Jer 20:10

it became their s Ezek 7:19

stumbled at that s Rom 9:32

I lay in Zion a s Rom 9:33

this, not to put a s Rom 14:13

to the Jews a s 1 Cor 1:23

of yours become a s 1 Cor 8:9

and “A stone of s 1 Pet 2:8

is no cause for s 1 John 2:10

to keep you from s Jude 24

STUPID

and regarded as s Job 18:3

who hates correction is s Prov 12:1

Surely I am more s Prov 30:2

SUBDUE

s the peoples under us Ps 47:3

shall s three kings Dan 7:24

s our iniquities Mic 7:19

s all things to Phil 3:21

SUBJECT

for it is not s Rom 8:7

Let every soul be s Rom 13:1

all things are made s 1 Cor 15:28

Himself will also be s 1 Cor 15:28

Remind them to be s Titus 3:1

all their lifetime s Heb 2:15

having been made s 1 Pet 3:22

SUBJECTED

because of Him who s Rom 8:20

SUBJECTION

put all things in s Heb 2:8

more readily be in s Heb 12:9

SUBMISSION

in silence with all s 1 Tim 2:11

his children in s 1 Tim 3:4

SUBMISSIVE

Wives, likewise, be s 1 Pet 3:1

Yes, all of you be s 1 Pet 5:5

SUBMIT

Your enemies shall s Ps 66:3

Wives, s to your own Eph 5:22

Therefore s to God James 4:7

s yourselves to every 1 Pet 2:13

you younger people, s 1 Pet 5:5

SUBMITTING

s to one another Eph 5:21

SUBSIDED

and the waters s Gen 8:1

the king’s wrath s Esth 7:10

SUBSTANCE

Bless his s Deut 33:11

the LORD, and their s Mic 4:13

SUCCEED

For this will not s Num 14:41

you shall not s Jer 32:5

SUCCESS

please give me s Gen 24:12

You spoil my s Job 30:22

but wisdom brings s Eccl 10:10

SUCCESSFUL

Joseph, and he was a s Gen 39:2

SUCCOTH

Place east of the Jordan, Judg 8:4, 5

Jacob’s residence here, Gen 33:17

———Israel’s first camp, Ex 12:37

SUDDENLY

whom you seek, will s Mal 3:1

s there was with the Luke 2:13

SUE

s you and take away Matt 5:40

SUFFER

for a stranger will s Prov 11:15

for the Christ to s Luke 24:46

Christ, if indeed we s Rom 8:17

all the members s 1 Cor 12:26

that they may not s Gal 6:12

in Him, but also to s Phil 1:29

s trouble as an 2 Tim 2:9

when you do good and s 1 Pet 2:20

the will of God, to s 1 Pet 3:17

s as a murderer 1 Pet 4:15

you are about to s Rev 2:10

SUFFERED

s these things and to Luke 24:26

Have you s so many Gal 3:4

for whom I have s Phil 3:8

with His own blood, s Heb 13:12

because Christ also s 1 Pet 2:21

For Christ also s 1 Pet 3:18

since Christ s 1 Pet 4:1

after you have s 1 Pet 5:10

SUFFERING

My eyes bring s Lam 3:51

Is anyone among you s James 5:13

forth as an example, s Jude 7

SUFFERINGS

I consider that the s Rom 8:18

share with me in the s 2 Tim 1:8

perfect through s Heb 2:10

great struggle with s Heb 10:32

beforehand the s 1 Pet 1:11

SUFFERS

Love s long and is 1 Cor 13:4

SUFFICIENCY

but our s is from God 2 Cor 3:5

always having all s 2 Cor 9:8

SUFFICIENT

S for the day is its Matt 6:34

by the majority is s 2 Cor 2:6

Not that we are s 2 Cor 3:5

SUITABLE

by the hand of a s Lev 16:21

SUM

How great is the s Ps 139:17

s I obtained this Acts 22:28

SUMMED

commandment, are all s Rom 13:9

SUMMER

and heat, winter and s Gen 8:22

into the drought of s Ps 32:4

You have made s Ps 74:17

you know that s Matt 24:32

SUMPTUOUSLY

fine linen and fared s Luke 16:19

SUN

So the s stood still Josh 10:13

grows green in the s Job 8:16

a tabernacle for the s Ps 19:4

the LORD God is a s Ps 84:11

s shall not strike you Ps 121:6

the s to rule by day Ps 136:8

to behold the s Eccl 11:7

while the s and the Eccl 12:2

moon, clear as the s Song 6:10

s will be sevenfold Is 30:26

s returned ten degrees Is 38:8

s shall no longer be Is 60:19

LORD, who gives the s Jer 31:35

the s and moon grow Joel 2:10

s shall be turned Joel 2:31

s shall go down on the Mic 3:6

The s and moon stood Hab 3:11

S of Righteousness shall arise Mal 4:2

for He makes His s Matt 5:45

the s was darkened Luke 23:45

is one glory of the s 1 Cor 15:41

do not let the s Eph 4:26

s became black as Rev 6:12

s shall not strike Rev 7:16

had no need of the s Rev 21:23

SUPPER

man gave a great s Luke 14:16

to eat the Lord’s S 1 Cor 11:20

took the cup after s 1 Cor 11:25

together for the s Rev 19:17

SUPPLICATION

s that you have made 1 Kin 9:3

and make your s Job 8:5

LORD has heard my s Ps 6:9

to the LORD I made s Ps 30:8

Yourself from my s Ps 55:1

Let my s come before Ps 119:170

They will make s Is 45:14

with all prayer and s Eph 6:18

by prayer and s Phil 4:6

SUPPLIES

Now may He who s 2 Cor 9:10

Therefore He who s Gal 3:5

by what every joint s Eph 4:16

SUPPLY

s what was lacking Phil 2:30

And my God shall s Phil 4:19

SUPPORT

but the LORD was my s 2 Sam 22:19

this, that you must s Acts 20:35

SUPREME

to the king as s 1 Pet 2:13

SURE

s your sin will find Num 32:23

but no man is s Job 24:22

call and election s 2 Pet 1:10

SURETY

Be s for Your servant Ps 119:122

one who hates being s Prov 11:15

Jesus has become a s Heb 7:22

SURROUND

But you shall s 2 Kin 11:8

LORD, mercy shall s Ps 32:10

SURROUNDED

the waves of death s 2 Sam 22:5

The pangs of death s Ps 18:4

The pains of death s Ps 116:3

All nations s me Ps 118:10

their own deeds have s Hos 7:2

and the floods s Jon 2:3

also, since we are s Heb 12:1

SURVIVOR

was no refugee or s Lam 2:22

SUSANNA

Believing woman ministering to Christ, Luke 8:2, 3

SUSPICIONS

reviling, evil s 1 Tim 6:4

SUSTAIN

You will s him on his Ps 41:3

of a man will s Prov 18:14

S me with cakes of Song 2:5

SWADDLING

thick darkness its s Job 38:9

Him in s cloths Luke 2:7

SWALLOW

like a flying s Prov 26:2

Like a crane or a s Is 38:14

s observe the time Jer 8:7

great fish to s Jonah Jon 1:17

a gnat and s a camel Matt 23:24

SWEAR

shall I make you s 1 Kin 22:16

in the earth shall s Is 65:16

s oaths by the LORD Zeph 1:5

‘You shall not s Matt 5:33

began to curse and s Matt 26:74

because He could s Heb 6:13

my brethren, do not s James 5:12

SWEARING

By s and lying Hos 4:2

SWEARS

he who s to his own Ps 15:4

everyone who s by Him Ps 63:11

but whoever s by the Matt 23:18

SWEAT

In the s of your face Gen 3:19

Then His s became like Luke 22:44

SWEET

Though evil is s Job 20:12

s are Your words Ps 119:103

His mouth is most s Song 5:16

but it will be as s Rev 10:9

SWEETNESS

‘Should I cease my s Judg 9:11

called prudent, and s Prov 16:21

mouth like honey in s Ezek 3:3

SWELLING

they speak great s 2 Pet 2:18

SWIFT

s as the eagle flies Deut 28:49

pass by like s ships Job 9:26

handles the bow, the s Amos 2:15

let every man be s James 1:19

SWIFTLY

His word runs very s Ps 147:15

SWIM

night I make my bed s Ps 6:6

SWOON

as they s like the Lam 2:12

SWORD

s which turned every Gen 3:24

but not with your s Josh 24:12

the wicked with Your s Ps 17:13

land by their own s Ps 44:3

my bow, nor shall my s Ps 44:6

their tongue a sharp s Ps 57:4

shall not lift up s Is 2:4

s shall be bathed Is 34:5

The s of the LORD is Is 34:6

And I will send a s Jer 9:16

will die by the s Ezek 7:15

‘A s, a s is sharpened Ezek 21:9

‘A s, a s is drawn Ezek 21:28

Bow and s of battle I Hos 2:18

“Awake, O s Zech 13:7

to bring peace but a s Matt 10:34

for all who take the s Matt 26:52

s will pierce through Luke 2:35

he does not bear the s Rom 13:4

the s of the Spirit Eph 6:17

than any two-edged s Heb 4:12

a sharp two-edged s Rev 1:16

mouth goes a sharp s Rev 19:15

SWORDS

yet they were drawn s Ps 55:21

shall beat their s Is 2:4

look, here are two s Luke 22:38

SWORE

So I s in My wrath Ps 95:11

So I s in My wrath Heb 3:11

and s by Him who lives Rev 10:6

SWORN

“By Myself I have s Gen 22:16

The LORD has s in Ps 132:11

I have s by Myself Is 45:23

“The LORD has s Heb 7:21

SYMBOLIC

which things are s Gal 4:24

It was s for the Heb 9:9

SYMBOLS

I have given s through Hos 12:10

SYMPATHIZE

Priest who cannot s Heb 4:15

SYMPATHY

My s is stirred Hos 11:8

SYNAGOGUE

He went into the s Luke 4:16

but are a s of Satan Rev 2:9

SYRIANS

Abraham’s kindred, Gen 22:20–23; 25:20

Hostile to Israel, 2 Sam 8:11–13; 10:6–19; 1 Kin 20:1–34; 22:1–38; 2 Kin 6:8–7:7

Defeated by Assyria, 2 Kin 16:9

Destruction of, foretold, Is 17:1–3

Gospel preached to, Acts 15:23, 41

SYRO-PHOENICIAN

Daughter of, freed of demon, Mark 7:25–31

TABERAH

Israelite camp; fire destroys many there, Num 11:1–3

TABERNACLE

you shall make the t Ex 26:1

t He shall hide me Ps 27:5

I will abide in Your t Ps 61:4

In Salem also is His t Ps 7 6.2

How lovely is Your t Ps 84:1

quiet home, a t Is 33:20

You also took up the t Acts 7:43

and will rebuild the t Acts 15:16

and more perfect t Heb 9:11

Behold, the t Rev 21:3

TABERNACLES

us make here three t Matt 17:4

Feast of T was at hand John 7:2

TABITHA

See DORCAS

TABLE

shall also make a t Ex 25:23

prepare a t before me Ps 23:5

t become a snare Ps 69:22

dogs under the t Mark 7:28

t become a snare Rom 11:9

of the Lord’s t 1 Cor 10:21

TABLES

t are full of vomit Is 28:8

and overturned the t Matt 21:12

of God and serve t Acts 6:2

TABLET

write them on the t Prov 3:3

is engraved on the t Jer 17:1

TABOR

Scene of rally against Sisera, Judg 4:6, 12, 14

TAHPANHES (or Tehaphnehes)

City of Egypt; refuge of fleeing Jews, Jer 2:16; 44:1; Ezek 30:18

TAIL

the head and not the t Deut 28:13

t drew a third of the Rev 12:4

TAKE

T your sandal off your Josh 5:15

t Your Holy Spirit Ps 51:11

t not the word of Ps 119:43

in You I t shelter Ps 143:9

t words with you Hos 14:2

T My yoke upon Matt 11:29

T what is yours and Matt 20:14

and t up his cross Mark 8:34

T this cup away Mark 14:36

My life that I may t John 10:17

I urge you to t heart Acts 27:22

TAKEN

you are t by the words Prov 6:2

He was t from prison Is 53:8

one will be t and the Matt 24:40

what he has will be t Mark 4:25

He was t up Acts 1:9

until He is t out of 2 Thess 2:7

By faith Enoch was t away Heb 11:5

TALEBEARER

not go about as a t Lev 19:16

t reveals secrets Prov 11:13

TALENT

went and hid your t Matt 25:25

TALK

shall t of them when Deut 6:7

t be vindicated Job 11:2

with unprofitable t Job 15:3

My tongue also shall t Ps 71:24

entangle Him in His t Matt 22:15

I will no longer t John 14:30

turned aside to idle t 1 Tim 1:6

TALKED

within us while He t Luke 24:32

TALKERS

both idle t and Titus 1:10

TALL

to a nation t and Is 18:2

TAMAR

Wife of Er and mother of Perez and Zerah, Gen 38:6–30

———Absalom’s sister, 2 Sam 13:1–32

TAMBOURINE

They sing to the t Job 21:12

The mirth of the t Is 24:8

TARES

the t also appeared Matt 13:26

TARGET

You set me as Your t Job 7:20

and set me up as a t Lam 3:12

TARRY

who turns aside to t Jer 14:8

come and will not t Heb 10:37

TARSHISH

City at a great distance from Palestine, Jon 1:3

Ships of, noted in commerce, Ps 48:7

TARSUS

Paul’s birthplace, Acts 21:39

Saul sent to, Acts 9:30

Visited by Barnabas, Acts 11:25

TARTAN

Sent to fight against Jerusalem, 2 Kin 18:17

TASK

this burdensome t Eccl 1:13

TASTE

and its t was like the Num 11:8

Oh, t and see that the Ps 34:8

are Your words to my t Ps 119:103

was sweet to my t Song 2:3

Do not touch, do not t Col 2:21

might t death for Heb 2:9

TASTED

But when He had t Matt 27:34

t the heavenly gift Heb 6:4

t the good word Heb 6:5

t that the Lord is 1 Pet 2:3

TAUGHT

O God, You have t Ps 71:17

as His counselor has t Is 40:13

presence, and You t Luke 13:26

they shall all be t John 6:45

but as My Father t John 8:28

from man, nor was I t Gal 1:12

TAUNT

and a byword, a t Jer 24:9

TAX

t collectors do the Matt 5:46

received the temple t Matt 17:24

I say to you that t Matt 21:31

Show Me the t Matt 22:19

TAXES

take customs or t Matt 17:25

Is it lawful to pay t Matt 22:17

forbidding to pay t Luke 23:2

t to whom t Rom 13:7

TEACH

t them diligently Deut 6:7

t Jacob Your judgments Deut 33:10

t you the good and the 1 Sam 12:23

“Can anyone t Job 21:22

“I will t you about Job 27:11

t me what I do not see Job 34:32

t me Your paths Ps 25:4

T me Your way Ps 27:11

t you the fear of the Ps 34:11

t You awesome things Ps 45:4

t transgressors Your Ps 51:13

So t us to number our Ps 90:12

He will t us His ways Is 2:3

“Whom will he t Is 28:9

a bribe, her priests t Mic 3:11

t the way of God in Matt 22:16

in My name, He will t John 14:26

even nature itself t 1 Cor 11:14

permit a woman to t 1 Tim 2:12

things command and t 1 Tim 4:11

T and exhort these 1 Tim 6:2

t you again the first Heb 5:12

TEACHER

for One is your T Matt 23:8

asked Him, “Good T Mark 10:17

know that You are a t John 3:2

You call Me T John 13:13

named Gamaliel, a t Acts 5:34

a t of babes, having Rom 2:20

a t of the Gentiles in 1 Tim 2:7

TEACHERS

than all my t Ps 119:99

t will not be moved Is 30:20

prophets, third t 1 Cor 12:28

and some pastors and t Eph 4:11

desiring to be t 1 Tim 1:7

time you ought to be t Heb 5:12

of you become t James 3:1

there will be false t 2 Pet 2:1

TEACHES

therefore He t sinners Ps 25:8

the Holy Spirit t 1 Cor 2:13

If anyone t otherwise 1 Tim 6:3

the same anointing t 1 John 2:27

TEACHING

t them to observe all Matt 28:20

they did not cease t Acts 5:42

he who teaches, in t Rom 12:7

t every man in all Col 1:28

t things which they Titus 1:11

t us that Titus 2:12

TEAR

lest they t me like a Ps 7:2

I, even I, will t Hos 5:14

feet, and turn and t Matt 7:6

will wipe away every t Rev 21:4

TEARS

I have seen your t 2 Kin 20:5

my couch with my t Ps 6:6

t have been my food Ps 42:3

with the bread of t Ps 80:5

drench you with my t Is 16:9

GOD will wipe away t Is 25:8

eyes may run with t Jer 9:18

My eyes fail with t Lam 2:11

His feet with her t Luke 7:38

night and day with t Acts 20:31

mindful of your t 2 Tim 1:4

vehement cries and t Heb 5:7

it diligently with t Heb 12:17

TEETH

t whiter than milk Gen 49:12

by the skin of my t Job 19:20

You have broken the t Ps 3:7

As vinegar to the t Prov 10:26

you cleanness of t Amos 4:6

TEKOA

Home of a wise woman, 2 Sam 14:2, 4, 9

Home of Amos, Amos 1:1

TELL

that you may t it to Ps 48:13

the message that I t Jon 3:2

Who can t if God Jon 3:9

t him his fault Matt 18:15

whatever they t Matt 23:3

He comes, He will t John 4:25

TEMAN

Tribe in northeast Edom, Gen 36:34

Judgment pronounced against, Amos 1:12

God appears from, Hab 3:3

TEMPERATE

for the prize is t in all 1 Cor 9:25

husband of one wife, t 1 Tim 3:2

TEMPEST

the windy storm and t Ps 55:8

one, tossed with t Is 54:11

And suddenly a great t Matt 8:24

TEMPLE

So Solomon built the t 1 Kin 6:14

LORD is in His holy t Ps 11:4

to inquire in His t Ps 27:4

suddenly come to His t Mal 3:1

One greater than the t Matt 12:6

murdered between the t Matt 23:35

found Him in the t Luke 2:46

“Destroy this t John 2:19

was speaking of the t John 2:21

one accord in the t Acts 2:46

that you are the t 1 Cor 3:16

your body is the t 1 Cor 6:19

grows into a holy t Eph 2:21

sits as God in the t 2 Thess 2:4

Then the t of God was Rev 11:19

But I saw no t in it Rev 21:22

and the Lamb are its t Rev 21:22

TEMPLES

t made with hands Acts 7:48

TEMPORARY

which are seen are t 2 Cor 4:18

TEMPT

Why do you t the LORD Ex 17:2

they even t God Mal 3:15

t the LORD your God Matt 4:7

that Satan does not t 1 Cor 7:5

nor let us t Christ 1 Cor 10:9

nor does He Himself t James 1:13

TEMPTATION

do not lead us into t Matt 6:13

lest you enter into t Matt 26:41

in time of t fall away Luke 8:13

t has overtaken you 1 Cor 10:13

to be rich fall into t 1 Tim 6:9

the man who endures t James 1:12

TEMPTED

forty days, t by Satan Mark 1:13

not allow you to be t 1 Cor 10:13

lest you also be t Gal 6:1

has suffered, being t Heb 2:18

in all points t Heb 4:15

But each one is t James 1:14

TEMPTER

Now when the t came Matt 4:3

TENDER

your heart was t 2 Kin 22:19

t shoots will not Job 14:7

no more be called t Is 47:1

through the t mercy of Luke 1:78

put on t mercies Col 3:12

TENDERHEARTED

to one another, t Eph 4:32

love as brothers, be t 1 Pet 3:8

TENDS

t a flock and does not 1 Cor 9:7

TENT

shall know that your t Job 5:24

like a shepherd’s t Is 38:12

the place of your t Is 54:2

My t is plundered Jer 10:20

earthly house, this t 2 Cor 5:1

long as I am in this t 2 Pet 1:13

I must put off my t 2 Pet 1:14

TENTMAKERS

occupation they were t Acts 18:3

TENTS

those who dwell in t Gen 4:20

“How lovely are your t Num 24:5

The t of robbers Job 12:6

than dwell in the t Ps 84:10

I dwell among the t Ps 120:5

LORD will save the t Zech 12:7

TERAH

Father of Abram, Gen 11:26

Idolater, Josh 24:2

Dies in Haran, Gen 11:25–32

TERRESTRIAL

bodies and t bodies 1 Cor 15:40

TERRIBLE

t wilderness Deut 1:19

haughtiness of the t Is 13:11

is great and very t Joel 2:11

TERRIFIED

to you, ‘Do not be t Deut 1:29

But they were t Luke 24:37

and not in any way t Phil 1:28

TERRIFIES

and the Almighty t Job 23:16

TERRIFY

me with dreams and t Job 7:14

not let dread of Him t Job 9:34

are coming to t them Zech 1:21

TERRIFYING

t was the sight Heb 12:21

TERROR

there shall be t Deut 32:25

are nothing, you see t Job 6:21

not be afraid of the t Ps 91:5

I will make you a t Jer 20:4

but a great t fell Dan 10:7

TERRORS

the t of God are Job 6:4

T frighten him on Job 18:11

before the king of t Job 18:14

T overtake him like a Job 27:20

consumed with t Ps 73:19

TERTULLUS

Orator who accuses Paul, Acts 24:1–8

TEST

God has come to t you Ex 20:20

t him with hard 1 Kin 10:1

behold, His eyelids t Ps 11:4

t them as gold is Zech 13:9

said, “Why do you t Matt 22:18

t the Spirit of the Acts 5:9

why do you t God by Acts 15:10

and the fire will t 1 Cor 3:13

T yourselves 2 Cor 13:5

T all things 1 Thess 5:21

but t the spirits 1 John 4:1

TESTAMENT

where there is a t Heb 9:16

For a t is in force Heb 9:17

TESTATOR

be the death of the t Heb 9:16

TESTED

that God t Abraham Gen 22:1

You have t my heart Ps 17:3

And they t God in Ps 78:18

t you at the waters of Ps 81:7

When your fathers t Ps 95:9

t them ten days Dan 1:14

also first be t 1 Tim 3:10

Where your fathers t Heb 3:9

though it is t by fire 1 Pet 1:7

t those who say they Rev 2:2

TESTIFIED

Yet the LORD t against 2 Kin 17:13

he who has seen has t John 19:35

for as you have t Acts 23:11

t beforehand the 1 Pet 1:11

of God which He has t 1 John 5:9

TESTIFIES

and heard, that He t John 3:32

that the Holy Spirit t Acts 20:23

TESTIFY

yes, your own lips t Job 15:6

You, and our sins t Is 59:12

T against Me Mic 6:3

t what We have John 3:11

these are they which t John 5:39

t that the Father 1 John 4:14

sent My angel to t Rev 22:16

TESTIFYING

was righteous, God t Heb 11:4

t that this is 1 Pet 5:12

TESTIMONIES

those who keep His t Ps 119:2

for I have kept Your t Ps 119:22

t are my meditation Ps 119:99

I love Your t Ps 119:119

t are wonderful Ps 119:129

TESTIMONY

two tablets of the T Ex 31:18

For He established a t Ps 78:5

that I may keep the t Ps 119:88

Bind up the t Is 8:16

under your feet as a t Mark 6:11

Now this is the t John 1:19

no one receives His t John 3:32

who has received His t John 3:33

in your law that the t John 8:17

and we know that his t John 21:24

declaring to you the t 1 Cor 2:1

obtained a good t Heb 11:2

he had this t Heb 11:5

not believed the t 1 John 5:10

And this is the t 1 John 5:11

For the t of Jesus is Rev 19:10

TESTING

came to Him, t Him Matt 19:3

knowing that the t James 1:3

TESTS

the righteous God t Ps 7:9

gold, but the LORD t Prov 17:3

men, but God who t 1 Thess 2:4

THADDAEUS

One of the Twelve, Mark 3:18

THANK

“I t You and praise Dan 2:23

“I t You, Father Matt 11:25

t that servant because Luke 17:9

t You that I am not Luke 18:11

First, I t my God Rom 1:8

t Christ Jesus our 1 Tim 1:12

THANKFUL

Be t to Him Ps 100:4

Him as God, nor were t Rom 1:21

THANKFULNESS

Felix, with all t Acts 24:3

THANKS

the cup, and gave t Matt 26:27

t He distributed them John 6:11

for he gives God t Rom 14:6

T be to God for His 2 Cor 9:15

giving t always for Eph 5:20

t can we render 1 Thess 3:9

THANKSGIVING

with the voice of t Ps 26:7

Offer to God t Ps 50:14

His presence with t Ps 95:2

into His gates with t Ps 100:4

the sacrifices of t Ps 107:22

supplication, with t Phil 4:6

vigilant in it with t Col 4:2

to be received with t 1 Tim 4:3

THEATER

and rushed into the t Acts 19:29

THEOPHILUS

Luke addresses his writings to, Luke 1:3; Acts 1:1

THESSALONICA

Paul preaches in, Acts 17:1–13

Paul writes letters to churches of, 1 Thess 1:1

THIEF

When you saw a t Ps 50:18

do not despise a t Prov 6:30

t hates his own life Prov 29:24

t is ashamed when he Jer 2:26

the windows like a t Joel 2:9

t shall be expelled Zech 5:3

known what hour the t Matt 24:43

t approaches nor moth Luke 12:33

way, the same is a t John 10:1

because he was a t John 12:6

Lord will come as a t 2 Pet 3:10

upon you as a t Rev 3:3

THIEVES

And companions of t Is 1:23

destroy and where t Matt 6:19

before Me and t John 10:8

THIGH

them hip and t with a Judg 15:8

good piece, the t Ezek 24:4

THINGS

in heaven give good t Matt 7:11

evil, speak good t Matt 12:34

kept all these t Luke 2:51

Lazarus evil t Luke 16:25

the Scriptures the t Luke 24:27

share in all good t Gal 6:6

THINK

nor does his heart t Is 10:7

t that they will be Matt 6:7

t you have eternal John 5:39

not to t of himself Rom 12:3

of ourselves to t 2 Cor 3:5

all that we ask or t Eph 3:20

THINKS

yet the LORD t upon me Ps 40:17

for as he t in his Prov 23:7

t that he knows 1 Cor 8:2

t he stands take heed 1 Cor 10:12

For if anyone t Gal 6:3

t he is religious James 1:26

THIRST

tongues fail for t Is 41:17

those who hunger and t Matt 5:6

in Me shall never t John 6:35

said, “I t!”John 19:28

we both hunger and t 1 Cor 4:11

anymore nor t anymore Rev 7:16

THIRSTS

My soul t for God Ps 42:2

saying, “If anyone t John 7:37

if he t Rom 12:20

freely to him who t Rev 21:6

And let him who t Rev 22:17

THIRSTY

and if he is t Prov 25:21

as when a t man dreams Is 29:8

the drink of the t Is 32:6

t land springs of Is 35:7

on him who is t Is 44:3

but you shall be t Is 65:13

I was t and you gave Matt 25:35

we see You hungry or t Matt 25:44

THISTLES

t grow instead of Job 31:40

or figs from t Matt 7:16

THOMAS

Apostle of Christ, Matt 10:3

Ready to die with Christ, John 11:16

Doubts Christ’s resurrection, John 20:24–29

THORN

t that goes into the Prov 26:9

t shall come up the Is 55:13

a t in the flesh was 2 Cor 12:7

THORNBUSHES

gather grapes from t Matt 7:16

THORNS

Both t and thistles it Gen 3:18

T and snares are Prov 22:5

all overgrown with t Prov 24:31

the crackling of t Eccl 7:6

Like a lily among t Song 2:2

and do not sow among t Jer 4:3

wheat but reaped t Jer 12:13

And some fell among t Matt 13:7

wearing the crown of t John 19:5

THOUGHT

t is that their houses Ps 49:11

You t that I was Ps 50:21

Both the inward t Ps 64:6

I t about my ways Ps 119:59

You understand my t Ps 139:2

“Surely, as I have t Is 14:24

to man what his t Amos 4:13

perceiving the t Luke 9:47

And he t within Luke 12:17

I t as a child 1 Cor 13:11

THOUGHTS

the intent of the t 1 Chr 28:9

is in none of his t Ps 10:4

t toward us Ps 40:5

t are very deep Ps 92:5

The LORD knows the t Ps 94:11

t will be established Prov 16:3

unrighteous man his t Is 55:7

For My t are not your Is 55:8

long shall your evil t Jer 4:14

they do not know the t Mic 4:12

Jesus, knowing their t Matt 9:4

heart proceed evil t Matt 15:19

futile in their t Rom 1:21

The LORD knows the t 1 Cor 3:20

THOUSAND

put ten t to flight Lev 26:8

you shall chase a t Josh 23:10

cattle on a t hills Ps 50:10

Your courts is better than a t Ps 84:10

A t may fall at your side Ps 91:7

one day is as a t years 2 Pet 3:8

bound him for a t years Rev 20:2

THREAT

shall flee at the t Is 30:17

THREATEN

suffered, He did not t 1 Pet 2:23

THREATENING

to them, giving up t Eph 6:9

THREATS

Lord, look on their t Acts 4:29

still breathing t Acts 9:1

THREE

you will deny Me t Matt 26:34

hope, love, these t 1 Cor 13:13

and these t are one 1 John 5:7

THRESH

he does not t it Is 28:28

t the mountains Is 41:15

it is time to t her Jer 51:33

“Arise and t Mic 4:13

THRESHING

t shall last till the Lev 26:5

like the dust at t 2 Kin 13:7

Oh, my t and the grain Is 21:10

THROAT

t is an open tomb Ps 5:9

put a knife to your t Prov 23:2

unshod, and your t Jer 2:25

t is an open tomb Rom 3:13

THRONE

LORD sitting on His t 1 Kin 22:19

He has prepared His t Ps 9:7

temple, the LORD’s t Ps 11:4

Your t, O God, is Ps 45:6

has established His t Ps 103:19

he upholds his t Prov 20:28

Lord sitting on a t Is 6:1

“Heaven is My t Is 66:1

shall be called The T Jer 3:17

do not disgrace the t Jer 14:21

A glorious high t Jer 17:12

t was a fiery flame Dan 7:9

sit and rule on His t Zech 6:13

for it is God’s t Matt 5:34

will give Him the t Luke 1:32

“Your t, O God, is Heb 1:8

come boldly to the t Heb 4:16

where Satan’s t Rev 2:13

My Father on His t Rev 3:21

I saw a great white t Rev 20:11

THRONES

t are set there Ps 122:5

also sit on twelve t Matt 19:28

mighty from their t Luke 1:52

invisible, whether t Col 1:16

t I saw twenty-four Rev 4:4

THRONG

house of God in the t Ps 55:14

THROW

of your land and t Mic 5:11

t Yourself down Matt 4:6

children’s bread and t Matt 15:26

THROWN

their slain shall be t Is 34:3

neck, and he were t Mark 9:42

THRUST

and rose up and t Luke 4:29

THUNDER

But the t of His power Job 26:14

The voice of Your t Ps 77:18

the secret place of t Ps 81:7

t they hastened away Ps 104:7

that is, “Sons of T”Mark 3:17

the voice of loud t Rev 14:2

THUNDERED

“The LORD t from 2 Sam 22:14

The LORD t Ps 18:13

THUNDERINGS

people witnessed the t Ex 20:18

the sound of mighty t Rev 19:6

THUNDERS

t marvelously with His Job 37:5

The God of glory t Ps 29:3

THYATIRA

Residence of Lydia, Acts 16:14

Site of one of the seven churches, Rev 2:18–24

TIBERIAS

Sea of Galilee called, John 6:1, 23

TIDINGS

be afraid of evil t Ps 112:7

I bring you good t Luke 2:10

who bring glad t Rom 10:15

TIGLATH-PILESER

Powerful Assyrian king who invades Samaria, 2 Kin 15:29

TILL

no man to t the ground Gen 2:5

TILLER

but Cain was a t Gen 4:2

TILLS

t his land will be Prov 12:11

t his land will have Prov 28:19

TIME

pray to You in a t Ps 32:6

ashamed in the evil t Ps 37:19

how short my t is Ps 89:47

A t to be born Eccl 3:2

but t and chance Eccl 9:11

your t was the t Ezek 16:8

you did not know the t Luke 19:44

t has not yet come John 7:6

I have a convenient t Acts 24:25

for the t is near Rev 1:3

TIMES

understanding of the t 1 Chr 12:32

t are not hidden Job 24:1

t are in Your hand Ps 31:15

the signs of the t Matt 16:3

Gentiles until the t Luke 21:24

not for you to know t Acts 1:7

their preappointed t Acts 17:26

last days perilous t 2 Tim 3:1

God, who at various t Heb 1:1

TIMON

One of the first seven deacons, Acts 6:1–5

TIMOTHY

Paul’s companion, Acts 16:1–3; 18:5; 20:4, 5; 2 Cor 1:19; Phil 1:1; 2 Tim 4:9, 21

Ministers independently, Acts 17:14, 15; 19:22; 1 Cor 4:17; Phil 2:19, 23; 1 Thess 3:1–6; 1 Tim 1:1–3; 4:14

TIRZAH

Seat of Jeroboam’s rule, 1 Kin 14:17

Capital of Israel until Omri’s reign, 1 Kin 16:6–23

TITHE

And he gave him a t Gen 14:20

LORD, a tenth of the t Num 18:26

“You shall truly t Deut 14:22

shall bring out the t Deut 14:28

laying aside all the t Deut 26:12

in abundantly the t 2 Chr 31:5

Judah brought the t Neh 13:12

For you pay t of mint Matt 23:23

TITHES

to redeem any of his t Lev 27:31

t which you receive Num 18:28

and to bring the t Neh 10:37

firstfruits, and the t Neh 12:44

the articles, the t Neh 13:5

Bring all the t Mal 3:10

I give t of all that I Luke 18:12

to receive t from the Heb 7:5

mortal men receive t Heb 7:8

Levi, who receives t Heb 7:9

TITHING

the year of t Deut 26:12

TITLE

Now Pilate wrote a t John 19:19

TITTLE

away, one jot or one t Matt 5:18

TITUS

Ministers in Crete, Titus 1:4, 5

Paul’s representative in Corinth, 2 Cor 7:6, 7, 13, 14; 8:6–23

TOBIAH

Ammonite servant; ridicules the Jews, Neh 2:10

TODAY

t I have begotten You Ps 2:7

of the field, which t Matt 6:30

the grass, which t Luke 12:28

t you will be with Me Luke 23:43

t I have begotten You Heb 1:5

“T, if you will hear Heb 3:7

the same yesterday, t Heb 13:8

TOIL

t you shall eat of Gen 3:17

they neither t nor Matt 6:28

our labor and t 1 Thess 2:9

TOILED

“Master, we have t Luke 5:5

TOLD

Behold, I have t Matt 28:7

things which were t Luke 2:18

t me all things that I John 4:29

t you the truth which John 8:40

so, I would have t John 14:2

“And now I have t John 14:29

TOLERABLE

you, it will be more t Matt 10:15

TOMB

throat is an open t Ps 5:9

in the garden a new t John 19:41

throat is an open t Rom 3:13

TOMBS

like whitewashed t Matt 23:27

you build the t Matt 23:29

For you build the t Luke 11:47

TOMORROW

drink, for t we die Is 22:13

t will be as today Is 56:12

t is thrown into the Matt 6:30

do not worry about t Matt 6:34

drink, for t we die 1 Cor 15:32

what will happen t James 4:14

TONGUE

the scourge of the t Job 5:21

hides it under his t Job 20:12

Keep your t from evil Ps 34:13

t shall speak of Your Ps 35:28

lest I sin with my t Ps 39:1

to you, you false t Ps 120:3

laughter, and our t Ps 126:2

remember you, let my t Ps 137:6

is not a word on my t Ps 139:4

but the perverse t Prov 10:31

forever, but a lying t Prov 12:19

A wholesome t is a Prov 15:4

t keeps his soul Prov 21:23

t breaks a bone Prov 25:15

t shall take an oath Is 45:23

GOD has given Me the t Is 50:4

t should confess that Phil 2:11

does not bridle his t James 1:26

t is a little member James 3:5

And the t is a fire James 3:6

no man can tame the t James 3:8

love in word or in t 1 John 3:18

every nation, tribe, t Rev 14:6

TONGUES

From the strife of t Ps 31:20

speak with new t Mark 16:17

to them divided t, as of fire Acts 2:3

speak with t and magnify Acts 10:46

and they spoke with t Acts 19:6

I speak with the t 1 Cor 13:1

Therefore t are for a 1 Cor 14:22

do not forbid to speak with t 1 Cor 14:39

TOOTH

eye for eye, t Ex 21:24

is like a bad t Prov 25:19

eye for an eye and a t Matt 5:38

TOPHET

See HINNOM, VALLEY OF THE SON OF

T was established Is 30:33

the high places of T Jer 7:31

make this city like T Jer 19:12

like the place of T Jer 19:13

TORCH

and like a fiery t Zech 12:6

TORCHES

When he had set the t Judg 15:5

his eyes like t Dan 10:6

come with flaming t Nah 2:3

TORMENT

“How long will you t Job 19:2

shall lie down in t Is 50:11

You come here to t Matt 8:29

to this place of t Luke 16:28

fear involves t 1 John 4:18

t ascends forever Rev 14:11

TORMENTED

for I am t in this Luke 16:24

And they will be t Rev 20:10

TORMENTS

And being in t Luke 16:23

TORN

aside my ways and t Lam 3:11

for He has t Hos 6:1

of the temple was t Matt 27:51

TORTURED

Others were t Heb 11:35

TOSSED

t with tempest Is 54:11

t to and fro and Eph 4:14

TOTTER

drunkard, and shall t Is 24:20

TOUCH

seven no evil shall t Job 5:19

t no unclean thing Is 52:11

“If only I may t Matt 9:21

that they might only t Matt 14:36

a man not to t a woman 1 Cor 7:1

wicked one does not t 1 John 5:18

TOUCHED

whose hearts God had t 1 Sam 10:26

t my mouth with it Is 6:7

hand and t my mouth Jer 1:9

mountain that may be t Heb 12:18

TOUCHES

He t the hills Ps 104:32

t you t the Zech 2:8

TOWER

t whose top is in the Gen 11:4

for me, a strong t Ps 61:3

my fortress, my high t Ps 144:2

like an ivory t Song 7:4

a watchman in the t Is 21:5

in it and built a t Matt 21:33

TRACKED

t our steps so that we Lam 4:18

TRADERS

are princes, whose t Is 23:8

TRADITION

transgress the t Matt 15:2

of no effect by your t Matt 15:6

according to the t Col 2:8

t which he received 2 Thess 3:6

conduct received by t 1 Pet 1:18

TRADITIONS

zealous for the t Gal 1:14

t which you were 2 Thess 2:15

TRAIN

T up a child in the Prov 22:6

t of His robe filled Is 6:1

TRAINED

who is perfectly t Luke 6:40

those who have been t Heb 12:11

TRAINING

bring them up in the t Eph 6:4

TRAINS

t my hands for war Ps 144:1

TRAITOR

also became a t Luke 6:16

TRAITORS

t, headstrong 2 Tim 3:4

TRAMPLE

Your name we will t Ps 44:5

serpent you shall t Ps 91:13

hand, to t My courts Is 1:12

You shall t the wicked Mal 4:3

swine, lest they t Matt 7:6

you the authority to t Lk 10:19

TRAMPLED

t them in My fury Is 63:3

now she will be t Mic 7:10

t the nations in anger Hab 3:12

Jerusalem will be t Luke 21:24

t the Son of God Heb 10:29

the winepress was t Rev 14:20

TRANCE

he fell into a t Acts 10:10

t I saw a vision Acts 11:5

TRANSFIGURED

and was t before them Matt 17:2

TRANSFORMED

this world, but be t Rom 12:2

the Lord, are being t 2 Cor 3:18

TRANSGRESS

t the command of the Num 14:41

the LORD’s people t 1 Sam 2:24

my mouth shall not t Ps 17:3

his mouth must not t Prov 16:10

of bread a man will t Prov 28:21

do Your disciples t Matt 15:2

TRANSGRESSED

t My covenant Josh 7:11

your mediators have t Is 43:27

the rulers also t Jer 2:8

their fathers have t Ezek 2:3

Yes, all Israel has t Dan 9:11

t your commandment Luke 15:29

TRANSGRESSES

“Indeed, because he t Hab 2:5

Whoever t and does not 2 John 9

TRANSGRESSION

iniquity and t and sin Ex 34:7

Make me know my t Job 13:23

t is sealed up in a Job 14:17

be innocent of great t Ps 19:13

because of their t Ps 107:17

He who covers a t Prov 17:9

He who loves t loves Prov 17:19

tell My people their t Is 58:1

at Gilgal multiply t Amos 4:4

my firstborn for my t Mic 6:7

and passing over the t Mic 7:18

no law there is no t Rom 4:15

deceived, fell into t 1 Tim 2:14

steadfast, and every t Heb 2:2

TRANSGRESSIONS

if I have covered my t Job 31:33

“I will confess my t Ps 32:5

me from all my t Ps 39:8

mercies, blot out my t Ps 51:1

For I acknowledge my t Ps 51:3

has He removed our t Ps 103:12

who blots out your t Is 43:25

was wounded for our t Is 53:5

for the t of My people Is 53:8

from you all the t Ezek 18:31

was added because of t Gal 3:19

redemption of the t Heb 9:15

TRANSGRESSOR

and were called a t Is 48:8

I make myself a t Gal 2:18

TRANSGRESSORS

Then I will teach t Ps 51:13

to any wicked t Ps 59:5

numbered with the t Is 53:12

numbered with the t Mark 15:28

TRAP

of Israel, as a t Is 8:14

where there is no t Amos 3:5

TRAPS

they have set t Ps 140:5

for me, and from the t Ps 141:9

TRAVEL

For you t land and sea Matt 23:15

TRAVELER

t who turns aside Jer 14:8

TREACHEROUS

the t dealer deals Is 21:2

an assembly of t men Jer 9:2

are insolent, t Zeph 3:4

TREACHEROUSLY

and you who deal t Is 33:1

happy who deal so t Jer 12:1

even they have dealt t Jer 12:6

They have dealt t Hos 5:7

Why do we deal t Mal 2:10

that you do not deal t Mal 2:16

This man dealt t Acts 7:19

TREAD

t down the wicked in Job 40:12

it is He who shall t Ps 60:12

You shall t upon the Ps 91:13

shout, as those who t Jer 25:30

will come down and t Mic 1:3

And they will t Rev 11:2

TREADS

like one who t in the Is 63:2

t the high places Amos 4:13

an ox while it t 1 Tim 5:18

t the winepress Rev 19:15

TREASURE

to you His good t Deut 28:12

one who finds great t Ps 119:162

for His special t Ps 135:4

there is much t Prov 15:6

There is desirable t Prov 21:20

of the LORD is His t Is 33:6

For where your t Matt 6:21

t brings forth evil Matt 12:35

t things new and old Matt 13:52

and you will have t Matt 19:21

So is he who lays up t Luke 12:21

But we have this t 2 Cor 4:7

You have heaped up t James 5:3

TREASURED

t the words of His Job 23:12

TREASURER

Erastus, the t of the Rom 16:23

TREASURES

sealed up among My t Deut 32:34

it more than hidden t Job 3:21

her as for hidden t Prov 2:4

t of wickedness profit Prov 10:2

Getting t by a lying Prov 21:6

is no end to their t Is 2:7

I will give you the t Is 45:3

Are there yet the t Mic 6:10

for yourselves t Matt 6:19

are hidden all the t Col 2:3

riches than the t Heb 11:26

TREATY

Now Solomon made a t 1 Kin 3:1

TREE

but of the t Gen 2:17

you eaten from the t Gen 3:11

there is hope for a t Job 14:7

t planted by the Ps 1:3

like a native green t Ps 37:35

t falls to the south Eccl 11:3

Like an apple t Song 2:3

for as the days of a t Is 65:22

t planted by the Jer 17:8

t bears good fruit Matt 7:17

His own body on the t 1 Pet 2:24

give to eat from the t Rev 2:7

the river, was the t Rev 22:2

TREES

t once went forth Judg 9:8

Also he spoke of t 1 Kin 4:33

Then all the t of the Ps 96:12

The t of the LORD are Ps 104:16

all kinds of fruit t Eccl 2:5

they may be called t Is 61:3

and on beast, on the t Jer 7:20

so that all the t Ezek 31:9

“I see men like t Mark 8:24

late autumn t without Jude 12

the sea, or the t Rev 7:3

TREMBLE

T before Him 1 Chr 16:30

have made the earth t Ps 60:2

let the peoples t Ps 99:1

who made the earth t Is 14:16

That the nations may t Is 64:2

‘Will you not t Jer 5:22

wrath the earth will t Jer 10:10

they shall fear and t Jer 33:9

my kingdom men must t Dan 6:26

made me t on my knees Dan 10:10

TREMBLED

of Edom, the earth t Judg 5:4

for his heart t 1 Sam 4:13

Then everyone who t Ezra 9:4

the earth shook and t Ps 18:7

and indeed they t Jer 4:24

TREMBLES

the earth sees and t Ps 97:4

TREMBLING

it was a very great t 1 Sam 14:15

your water with t Ezek 12:18

in fear, and in much t 1 Cor 2:3

t you received 2 Cor 7:15

flesh, with fear and t Eph 6:5

with fear and t Phil 2:12

TRENCH

and he made a t 1 Kin 18:32

TRESPASSES

still goes on in his t Ps 68:21

forgive men their t Matt 6:14

not imputing their t 2 Cor 5:19

who were dead in t Eph 2:1

forgiven you all t Col 2:13

TRIAL

as in the day of t Ps 95:8

in the day of t Heb 3:8

concerning the fiery t 1 Pet 4:12

t which shall come Rev 3:10

TRIBE

of old, the t of Your Ps 74:2

belongs to another t Heb 7:13

the Lion of the t Rev 5:5

blood out of every t Rev 5:9

TRIBES

where the t go up Ps 122:4

to raise up the t Is 49:6

promise our twelve t Acts 26:7

t which are scattered James 1:1

TRIBULATION

there will be great t Matt 24:21

world you will have t John 16:33

in hope, patient in t Rom 12:12

joyful in all our t 2 Cor 7:4

that we would suffer t 1 Thess 3:4

t those who 2 Thess 1:6

and you will have t Rev 2:10

with her into great t Rev 2:22

out of the great t Rev 7:14

TRIBULATIONS

t enter the kingdom Acts 14:22

but we also glory in t Rom 5:3

not lose heart at my t Eph 3:13

t that you endure 2 Thess 1:4

TRIED

You have t me and have Ps 17:3

a t stone, a precious Is 28:16

TRIMMED

and t their lamps Matt 25:7

TRIUMPH

Let not my enemies t Ps 25:2

I will t in the works Ps 92:4

always leads us in t 2 Cor 2:14

TRIUMPHED

the LORD, for He has t Ex 15:1

TROAS

Paul receives vision at, Acts 16:8–11

TRODDEN

t the winepress alone Is 63:3

TROUBLE

that they were in t Ex 5:19

no rest, for t comes Job 3:26

few days and full of t Job 14:1

for the time of t Job 38:23

have increased who t Ps 3:1

under his tongue is t Ps 10:7

from Me, for t is near Ps 22:11

t He shall hide me Ps 27:5

O LORD, for I am in t Ps 31:9

not in t as other men Ps 73:5

will be with him in t Ps 91:15

walk in the midst of t Ps 138:7

is delivered from t Prov 11:8

of the wicked is t Prov 15:6

t they have Is 26:16

also in the time of t Is 33:2

and there was t Jer 8:15

Savior in time of t Jer 14:8

such will have t 1 Cor 7:28

there are some who t Gal 1:7

TROUBLED

Your face, and I was t Ps 30:7

Your face, they are t Ps 104:29

wicked are like the t Is 57:20

You are worried and t Luke 10:41

to give you who are t 2 Thess 1:7

shaken in mind or t 2 Thess 2:2

TROUBLES

“What t the people 1 Sam 11:5

deliver you in six t Job 5:19

The t of my heart have Ps 25:17

out of all their t Ps 25:22

my soul is full of t Ps 88:3

because the former t Is 65:16

will be famines and t Mark 13:8

him out of all his t Acts 7:10

TROUBLING

spirit from God is t 1 Sam 16:15

wicked cease from t Job 3:17

TRUE

and Your words are t 2 Sam 7:28

But the LORD is the t Jer 10:10

“Let the LORD be a t Jer 42:5

we know that You are t Matt 22:16

He who sent Me is t John 7:28

about this Man were t John 10:41

Indeed, let God be t Rom 3:4

whatever things are t Phil 4:8

may know Him who is t 1 John 5:20

is holy, He who is t Rev 3:7

“These are the t Rev 19:9

for these words are t Rev 21:5

TRUMPET

Blow the t at the time Ps 81:3

“Blow the t in the Jer 4:5

deed, do not sound a t Matt 6:2

t makes an uncertain 1 Cor 14:8

For the t will sound 1 Cor 15:52

loud voice, as of a t Rev 1:10

TRUST

If God puts no t Job 15:15

T in the LORD Ps 37:3

You are my t from my Ps 71:5

T in the LORD with all Prov 3:5

my salvation, I will t Is 12:2

Let him t in the name Is 50:10

Do not t in these Jer 7:4

Do not t in a friend Mic 7:5

those who t in riches Mark 10:24

committed to your t 1 Tim 6:20

TRUSTED

“He t in the LORD Ps 22:8

He t in God Matt 27:43

that we who first t Eph 1:12

the holy women who t 1 Pet 3:5

TRUSTS

But he who t in the Ps 32:10

He who t in his own Prov 28:26

TRUTH

led me in the way of t Gen 24:48

justice, a God of t Deut 32:4

and speaks the t Ps 15:2

t continually preserve Ps 40:11

Behold, You desire t Ps 51:6

T shall spring out of Ps 85:11

t shall be your shield Ps 91:4

t utterly out of my Ps 119:43

and Your law is t Ps 119:142

of Your word is t Ps 119:160

t is fallen in the Is 59:14

not valiant for the t Jer 9:3

“There is no t Hos 4:1

called the City of T Zech 8:3

speak each man the t Zech 8:16

t was in his mouth Mal 2:6

you shall know the t John 8:32

“I am the way, the t John 14:6

He, the Spirit of t John 16:13

to Him, “What is t John 18:38

speak the words of t Acts 26:25

who suppress the t Rom 1:18

of sincerity and t 1 Cor 5:8

but, speaking the t Eph 4:15

your waist with t Eph 6:14

in the word of the t Col 1:5

the love of the t 2 Thess 2:10

I am speaking the t 1 Tim 2:7

they may know the t 2 Tim 2:25

the knowledge of the t 2 Tim 3:7

in the present t 2 Pet 1:12

way of t will be 2 Pet 2:2

that we are of the t 1 John 3:19

the Spirit is t 1 John 5:6

t that is in you 3 John 3

TRY

t my mind and my heart Ps 26:2

refine them and t them Jer 9:7

t Me now in this Mal 3:10

which is to t you 1 Pet 4:12

TUBAL

Son of Japheth, Gen 10:2

———Tribe associated with Javan and Meshech, Is 66:19

In Gog’s army, Ezek 38:2, 3

Punishment of, Ezek 32:26, 27

TUBAL-CAIN

Son of Lamech, Gen 4:19–22

TUMULT

their waves, and the t Ps 65:7

Your enemies make a t Ps 83:2

TUNIC

Also he made him a t Gen 37:3

and take away your t Matt 5:40

TUNICS

the LORD God made t Gen 3:21

not to put on two t Mark 6:9

weeping, showing the t Acts 9:39

TURBAN

like a robe and a t Job 29:14

“Remove the t Ezek 21:26

TURN

you shall not t Deut 17:11

Then we will not t Ps 80:18

but let them not t Ps 85:8

yet I do not t Ps 119:51

T at my rebuke Prov 1:23

not let your heart t Prov 7:25

‘T now everyone from Jer 35:15

“Repent, t away from Ezek 14:6

yes, let every one t Jon 3:8

“T now from your evil Zech 1:4

on your right cheek, t Matt 5:39

t the hearts of the Luke 1:17

you that you should t Acts 14:15

t them from darkness Acts 26:18

Let him t away from 1 Pet 3:11

TURNED

kept His way and not t Job 23:11

The wicked shall be t Ps 9:17

let them be t back and Ps 70:2

t my feet to Your Ps 119:59

of Israel, they have t Is 1:4

number believed and t Acts 11:21

and how you t to God 1 Thess 1:9

TURNING

marvel that you are t Gal 1:6

or shadow of t James 1:17

TURNS

of the wicked He t Ps 146:9

A soft answer t Prov 15:1

but no one t back Nah 2:8

that he who t James 5:20

TURTLEDOVE

the life of Your t Ps 74:19

t is heard in our land Song 2:12

TUTOR

the law was our t Gal 3:24

no longer under a t Gal 3:25

TWIST

All day they t my Ps 56:5

unstable people t to 2 Pet 3:16

TWO

the ark to Noah, t Gen 7:15

t young pigeons Lev 12:8

T are better than one Eccl 4:9

t he covered his Is 6:2

t shall become one Matt 19:5

t young pigeons Luke 2:24

new man from the t Eph 2:15

TYCHICUS

Paul’s companion, Acts 20:1, 4

Paul’s messenger, Eph 6:21, 22; Col 4:7–9; 2 Tim 4:12

TYPE

of Adam, who is a t Rom 5:14

ULAI

Scene of Daniel’s visions, Dan 8:2–16

UNAFRAID

Do you want to be u Rom 13:3

UNBELIEF

because of their u Matt 13:58

help my u Mark 9:24

and He rebuked their u Mark 16:14

did it ignorantly in u 1 Tim 1:13

you an evil heart of u Heb 3:12

enter in because of u Heb 3:19

UNBELIEVERS

who believe but to u 1 Cor 14:22

are uninformed or u 1 Cor 14:23

yoked together with u 2 Cor 6:14

UNBELIEVING

Do not be u John 20:27

u Jews stirred up the Acts 14:2

For the u husband is 1 Cor 7:14

u nothing is pure Titus 1:15

But the cowardly, u Rev 21:8

UNCIRCUMCISED

You stiff-necked and u Acts 7:51

not the physically u Rom 2:27

by faith and the u Rom 3:30

u had been committed Gal 2:7

UNCLEAN

of animals that are u Gen 7:2

who touches any u Lev 7:21

I am a man of u lips Is 6:5

u shall no longer come Is 52:1

He commands even the u Mark 1:27

He rebuked the u Mark 9:25

any man common or u Acts 10:28

there is nothing u Rom 14:14

Do not touch what is u 2 Cor 6:17

that no fornicator, u Eph 5:5

UNCLEANNESS

men’s bones and all u Matt 23:27

members as slaves of u Rom 6:19

did not call us to u 1 Thess 4:7

flesh in the lust of u 2 Pet 2:10

UNCLEANNESSES

from all your u Ezek 36:29

UNCLOTHED

we want to be u 2 Cor 5:4

UNCOVER

skirt, u the thigh Is 47:2

UNCOVERS

u deep things out of Job 12:22

UNDEFILED

Blessed are the u Ps 119:1

all, and the bed u Heb 13:4

incorruptible and u 1 Pet 1:4

UNDERMINE

And you u your friend Job 6:27

UNDERSTAND

u one another’s speech Gen 11:7

if there are any who u Ps 14:2

in Egypt did not u Ps 106:7

is to u his way Prov 14:8

Evil men do not u Prov 28:5

hearing, but do not u Is 6:9

and quick to u Dan 1:4

set your heart to u Dan 10:12

u shall instruct many Dan 11:33

of the wicked shall u Dan 12:10

people who do not u Hos 4:14

Let him u these things Hos 14:9

Why do you not u John 8:43

u what you are reading Acts 8:30

lest they should u Acts 28:27

u all mysteries 1 Cor 13:2

some things hard to u 2 Pet 3:16

UNDERSTANDING

asked for yourself u 1 Kin 3:11

He has counsel and u Job 12:13

is the place of u Job 28:12

depart from evil is u Job 28:28

Almighty gives him u Job 32:8

not endow her with u Job 39:17

my heart shall give u Ps 49:3

Give me u Ps 119:34

Your precepts I get u Ps 119:104

His u is infinite Ps 147:5

apply your heart to u Prov 2:2

lean not on your own u Prov 3:5

u He established Prov 3:19

and go in the way of u Prov 9:6

of the Holy One is u Prov 9:10

a man of u has wisdom Prov 10:23

U is a wellspring Prov 16:22

u will find good Prov 19:8

and instruction and u Prov 23:23

but the poor who has u Prov 28:11

Spirit of wisdom and u Is 11:2

His u is unsearchable Is 40:28

the heaven by His u Jer 51:15

also still without u Matt 15:16

And He opened their u Luke 24:45

also pray with the u 1 Cor 14:15

five words with my u 1 Cor 14:19

and spiritual u Col 1:9

the Lord give you u 2 Tim 2:7

Who is wise and u James 3:13

and has given us an u 1 John 5:20

UNDERSTANDS

all plain to him who u Prov 8:9

is easy to him who u Prov 14:6

there is none who u Rom 3:11

UNDERSTOOD

Then I u their end Ps 73:17

My heart has u great Eccl 1:16

Have you not u from Is 40:21

u all these things Matt 13:51

clearly seen, being u Rom 1:20

UNDESIRABLE

gather together, O u Zeph 2:1

UNDIGNIFIED

I will be even more u 2 Sam 6:22

UNDISCERNING

u, untrustworthy Rom 1:31

UNDONE

“Woe is me, for I am u Is 6:5

leaving the others u Matt 23:23

UNEDUCATED

that they were u Acts 4:13

UNFAITHFUL

u will be uprooted Prov 2:22

way of the u is hard Prov 13:15

UNFAITHFULLY

back and acted u Ps 78:57

UNFORGIVING

unloving, u Rom 1:31

UNFORMED

substance, being yet u Ps 139:16

UNFRUITFUL

and it becomes u Mark 4:19

that they may not be u Titus 3:14

UNGODLINESS

u made me afraid Ps 18:4

heaven against all u Rom 1:18

He will turn away u Rom 11:26

UNGODLY

delivered me to the u Job 16:11

u shall not stand Ps 1:5

of the u shall perish Ps 1:6

my cause against an u Ps 43:1

u man digs up evil Prov 16:27

who justifies the u Rom 4:5

Christ died for the u Rom 5:6

and perdition of u men 2 Pet 3:7

convict all who are u Jude 15

UNHOLY

the holy and u Ezek 22:26

for sinners, for the u 1 Tim 1:9

UNINFORMED

the place of the u 1 Cor 14:16

UNINTENTIONALLY

kills his neighbor u Deut 4:42

UNITE

U my heart to fear Ps 86:11

UNITY

to dwell together in u Ps 133:1

to keep the u of the Eph 4:3

we all come to the u Eph 4:13

UNJUST

hope of the u perishes Prov 11:7

u knows no shame Zeph 3:5

commended the u Luke 16:8

extortioners, u Luke 18:11

of the just and the u Acts 24:15

u who inflicts wrath Rom 3:5

For God is not u Heb 6:10

the just for the u 1 Pet 3:18

let him be u still Rev 22:11

UNJUSTLY

long will you judge u Ps 82:2

he will deal u Is 26:10

UNKNOWN

not stand before u Prov 22:29

To The U God Acts 17:23

And I was u by face to Gal 1:22

UNLEAVENED

the Feast of U Bread Ex 12:17

the Feast of U Bread Mark 14:1

since you truly are u 1 Cor 5:7

UNLOVING

untrustworthy, u Rom 1:31

UNMERCIFUL

unforgiving, u Rom 1:31

UNPREPARED

with me and find you u 2 Cor 9:4

UNPRESENTABLE

u parts have greater 1 Cor 12:23

UNPROFITABLE

And cast the u Matt 25:30

‘We are u servants Luke 17:10

have together become u Rom 3:12

who once was u to you Philem 11

for that would be u Heb 13:17

UNPROFITABLENESS

of its weakness and u Heb 7:18

UNPUNISHED

wicked will not go u Prov 11:21

be rich will not go u Prov 28:20

UNQUENCHABLE

up the chaff with u Matt 3:12

He will burn with u Luke 3:17

UNRESTRAINED

that the people were u Ex 32:25

UNRIGHTEOUS

u man his thoughts Is 55:7

been faithful in the u Luke 16:11

u will not inherit the 1 Cor 6:9

UNRIGHTEOUSNESS

and there is no u Ps 92:15

builds his house by u Jer 22:13

Him is true, and no u John 7:18

all ungodliness and u Rom 1:18

the truth, but obey u Rom 2:8

Is there u with God Rom 9:14

cleanse us from all u 1 John 1:9

All u is sin 1 John 5:17

UNRULY

those who are u 1 Thess 5:14

It is an u evil James 3:8

UNSEARCHABLE

heart of kings is u Prov 25:3

u are His judgments Rom 11:33

UNSKILLED

only of milk is u Heb 5:13

UNSPOTTED

to keep oneself u James 1:27

UNSTABLE

U as water Gen 49:4

UNSTOPPED

of the deaf shall be u Is 35:5

UNTAUGHT

which u and unstable 2 Pet 3:16

UNTRUSTWORTHY

undiscerning, u Rom 1:31

UNWASHED

eat bread with u hands Mark 7:5

UNWISE

He is an u son Hos 13:13

Therefore do not be u Eph 5:17

UNWORTHY

and judge yourselves u Acts 13:46

u manner will be 1 Cor 11:27

UPHOLD

u the evildoers Job 8:20

U me according to Ps 119:116

My Servant whom I u Is 42:1

there was no one to u Is 63:5

UPHOLDING

u all things by the Heb 1:3

UPHOLDS

Your right hand u Ps 63:8

LORD u all who fall Ps 145:14

UPPER

show you a large u Mark 14:15

went up into the u Acts 1:13

many lamps in the u Acts 20:8

UPRIGHT

righteous and u is He Deut 32:4

where were the u Job 4:7

Good and u is the LORD Ps 25:8

u shall have dominion Ps 49:14

u will be blessed Ps 112:2

u there arises light Ps 112:4

is strength for the u Prov 10:29

u will guide them Prov 11:3

u will deliver them Prov 11:6

u will flourish Prov 14:11

u is His delight Prov 15:8

of the u is a highway Prov 15:19

that God made man u Eccl 7:29

and there is no one u Mic 7:2

his soul is not u Hab 2:4

UPRIGHTNESS

to show man His u Job 33:23

me in the land of u Ps 143:10

princes for their u Prov 17:26

of the just is u Is 26:7

land of u he will deal Is 26:10

UPROOT

then I will u 2 Chr 7:20

u you from the land Ps 52:5

u the wheat with Matt 13:29

UR OF THE CHALDEANS

City of Abram’s early life, Gen 11:28–31; 15:7

Located in Mesopotamia by Stephen, Acts 7:2, 4

URIAH

Hittite; one of David’s warriors, 2 Sam 23:39

Husband of Bathsheba; condemned to death by David, 2 Sam 11:1–27

URIJAH

High priest in Ahaz’s time, 2 Kin 16:10–16

———Prophet in Jeremiah’s time, Jer 26:20–23

URIM

of judgment of U Ex 28:30

Thummim and Your U Deut 33:8

US

“God with u Matt 1:23

who is not against u Mark 9:40

If God is for u Rom 8:31

They went out from u 1 John 2:19

of them were of u 1 John 2:19

USE

who spitefully u you Matt 5:44

leaving the natural u Rom 1:27

u this world as not 1 Cor 7:31

u liberty as an Gal 5:13

u a little wine 1 Tim 5:23

reason of u have their Heb 5:14

USELESS

all of them are u Is 44:9

are unprofitable and u Titus 3:9

one’s religion is u James 1:26

USES

if one u it lawfully 1 Tim 1:8

USING

u no figure of speech John 16:29

perish with the u Col 2:22

u liberty as a 1 Pet 2:16

USURY

Take no u or Lev 25:36

put out his money at u Ps 15:5

UTTER

u pure knowledge Job 33:3

u dark sayings of old Ps 78:2

let not your heart u Eccl 5:2

lawful for a man to u 2 Cor 12:4

UTTERANCE

the Spirit gave them u Acts 2:4

u may be given to me Eph 6:19

UTTERED

The deep u its voice Hab 3:10

which cannot be u Rom 8:26

the seven thunders u Rev 10:4

UTTERMOST

upon them to the u 1 Thess 2:16

u those who come Heb 7:25

UTTERS

Day unto day u speech Ps 19:2

u His voice from Amos 1:2

and the great man u Mic 7:3

UZZAH

Son of Abinadab, struck down for touching the ark of the covenant, 2 Sam 6:3–11

UZZIAH

King of Judah, called Azariah, 2 Kin 14:21; 15:1–7

Reigns righteously, 2 Chr 26:1–15

Usurps priestly function; stricken with leprosy, 2 Chr 26:16–21

Life of, written by Isaiah, 2 Chr 26:22, 23

VAGABOND

v you shall be on the Gen 4:12

VAIN

the people plot a v Ps 2:1

v life which he passes Eccl 6:12

‘I have labored in v Is 49:4

you believed in v 1 Cor 15:2

VALIANT

Only be v for me 1 Sam 18:17

They are not v for the Jer 9:3

v men swept away Jer 46:15

VALIANTLY

while Israel does v Num 24:18

God we will do v Ps 60:12

of the LORD does v Ps 118:15

VALLEY

I walk through the v Ps 23:4

pass through the V Ps 84:6

the verdure of the v Song 6:11

v shall be exalted Is 40:4

in the midst of the v Ezek 37:1

v shall be filled Luke 3:5

VALOR

a mighty man of v 1 Sam 16:18

VALUE

does not know its v Job 28:13

of more v than they Matt 6:26

they counted up the v Acts 19:19

VALUED

It cannot be v in the Job 28:16

VANISH

when it is hot, they v Job 6:17

For the heavens will v Is 51:6

knowledge, it will v 1 Cor 13:8

old is ready to v away Heb 8:13

VANISHED

and He v from their Luke 24:31

VANITY

of vanities, all is v Eccl 1:2

VAPOR

best state is but v Ps 39:5

surely every man is v Ps 39:11

It is even a v that James 4:14

VARIATION

whom there is no v James 1:17

VASHTI

Queen of Ahasuerus, deposed and divorced, Esth 1:9–22

VEGETABLES

and let them give us v Dan 1:12

is weak eats only v Rom 14:2

VEHEMENT

of fire, a most v Song 8:6

VEIL

he put a v on his face Ex 34:33

v of the temple was Matt 27:51

Moses, who put a v 2 Cor 3:13

Presence behind the v Heb 6:19

VENGEANCE

You shall not take v Lev 19:18

V is Mine Deut 32:35

spare in the day of v Prov 6:34

God will come with v Is 35:4

on the garments of v Is 59:17

let me see Your v Jer 11:20

are the days of v Luke 21:22

written, “V is Mine Rom 12:19

flaming fire taking v 2 Thess 1:8

suffering the v Jude 7

VENOM

It becomes cobra v Job 20:14

VESSEL

like a potter’s v Ps 2:9

v that he made of clay Jer 18:4

like a precious v Jer 25:34

been emptied from v Jer 48:11

for he is a chosen v Acts 9:15

lump to make one v Rom 9:21

to possess his own v 1 Thess 4:4

to the weaker v 1 Pet 3:7

VESSELS

longsuffering the v Rom 9:22

treasure in earthen v 2 Cor 4:7

like the potter’s v Rev 2:27

VEXED

grieved, and I was v Ps 73:21

VICE

as a cloak for v 1 Pet 2:16

VICTIM

and plucked the v Job 29:17

VICTORY

who gives us the v 1 Cor 15:57

v that has overcome 1 John 5:4

VIEW

“Go, v the land Josh 2:1

VIGILANT

in prayer, being v Col 4:2

Be sober, be v 1 Pet 5:8

VIGOR

nor his natural v Deut 34:7

VILE

sons made themselves v 1 Sam 3:13

“Behold, I am v Job 40:4

them up to v passions Rom 1:26

VINDICATED

know that I shall be v Job 13:18

VINDICATION

Let my v come from Ps 17:2

VINE

to the choice v Gen 49:11

their v is of the v Deut 32:32

You have brought a v Ps 80:8

planted you a noble v Jer 2:21

grapes shall be on the v Jer 8:13

Israel empties his v Hos 10:1

shall sit under his v Mic 4:4

of this fruit of the v Matt 26:29

“I am the true v John 15:1

VINEDRESSER

and My Father is the v John 15:1

VINEGAR

As v to the teeth and Prov 10:26

weather, and like v Prov 25:20

VINES

foxes that spoil the v Song 2:15

nor fruit be on the v Hab 3:17

VINEYARD

v which Your right Ps 80:15

laborers for his v Matt 20:1

Who plants a v and 1 Cor 9:7

VIOLENCE

was filled with v Gen 6:11

You save me from v 2 Sam 22:3

the one who loves v Ps 11:5

such as breathe out v Ps 27:12

from oppression and v Ps 72:14

v covers the Prov 10:6

He had done no v Is 53:9

and v in the land Jer 51:46

cause the seat of v Amos 6:3

way and from the v Jon 3:8

rich men are full of v Mic 6:12

For plundering and v Hab 1:3

one’s garment with v Mal 2:16

of heaven suffers v Matt 11:12

VIOLENT

me from the v man Ps 18:48

let evil hunt the v Ps 140:11

violence, and the v Matt 11:12

haters of God, v Rom 1:30

given to wine, not v 1 Tim 3:3

VIPER

and stings like a v Prov 23:32

will come forth a v Is 14:29

which is crushed a v Is 59:5

VIPERS

to them, “Brood of v Matt 3:7

VIRGIN

v shall conceive Is 7:14

O you oppressed v Is 23:12

v daughter of my Jer 14:17

The v of Israel has Amos 5:2

“Behold, the v shall Matt 1:23

between a wife and a v 1 Cor 7:34

you as a chaste v 2 Cor 11:2

VIRGINS

v who took their lamps Matt 25:1

women, for they are v Rev 14:4

VIRTUE

if there is any v Phil 4:8

us by glory and v 2 Pet 1:3

to your faith v 2 Pet 1:5

VIRTUOUS

you are a v woman Ruth 3:11

a v wife Prov 31:10

VISAGE

v was marred more than Is 52:14

VISIBLE

that are on earth, v Col 1:16

of things which are v Heb 11:3

VISION

chased away like a v Job 20:8

Then You spoke in a v Ps 89:19

the Valley of V Is 22:1

a dream of a night v Is 29:7

her prophets find no v Lam 2:9

Daniel, had seen the v Dan 8:15

have night without v Mic 3:6

Write the v Hab 2:2

they had also seen a v Luke 24:23

in a trance I saw a v Acts 11:5

v appeared to Paul in Acts 16:9

to the heavenly v Acts 26:19

VISIONS

thoughts from the v Job 4:13

young men shall see v Joel 2:28

I will come to v 2 Cor 12:1

VISIT

but God will surely v Gen 50:24

in the day when I v Ex 32:34

v the earth and water Ps 65:9

Oh, v me with Your Ps 106:4

v orphans and widows James 1:27

VISITATION

the time of your v Luke 19:44

God in the day of v 1 Pet 2:12

VISITED

he will not be v Prov 19:23

Israel, for He has v Luke 1:68

how God at the first v Acts 15:14

VISITING

v the iniquity of the fathers Ex 20:5

VISITOR

am a foreigner and a v Gen 23:4

VITALITY

v was turned into the Ps 32:4

VOICE

“I heard Your v Gen 3:10

v is Jacob’s v Gen 27:22

I should obey His v Ex 5:2

fire a still small v 1 Kin 19:12

and my flute to the v Job 30:31

you thunder with a v Job 40:9

He uttered His v Ps 46:6

He sends out His v Ps 68:33

have lifted up their v Ps 93:3

if you will hear His v Ps 95:7

word, heeding the v Ps 103:20

for your v is sweet Song 2:14

The v of one crying in Is 40:3

the v of weeping shall Is 65:19

A v from the temple Is 66:6

v was heard in Ramah Jer 31:15

who has a pleasant v Ezek 33:32

v was heard in Ramah Matt 2:18

“The v of one crying Matt 3:3

And suddenly a v Matt 3:17

will anyone hear His v Matt 12:19

and suddenly a v Matt 17:5

for they know his v John 10:4

v did not come because John 12:30

the truth hears My v John 18:37

the v of an archangel 1 Thess 4:16

whose v then shook the Heb 12:26

glory when such a v 2 Pet 1:17

If anyone hears My v Rev 3:20

VOICES

shall lift up their v Is 52:8

And there were loud v Rev 11:15

VOID

they are a nation v Deut 32:28

the LORD had made a v Judg 21:15

regarded Your law as v Ps 119:126

Do we then make v Rom 3:31

heirs, faith is made v Rom 4:14

make my boasting v 1 Cor 9:15

VOLUME

in the v of the book Heb 10:7

VOLUNTEERS

Your people shall be v Ps 110:3

VOMIT

lest the land v Lev 18:28

man staggers in his v Is 19:14

returns to his own v 2 Pet 2:22

VOW

Then Jacob made a v Gen 28:20

And Jephthah made a v Judg 11:30

he carried out his v Judg 11:39

v shall be performed Ps 65:1

When you make a v Eccl 5:4

not to v than to v Eccl 5:5

for he had taken a v Acts 18:18

men who have taken a v Acts 21:23

VOWS

you will pay your v Job 22:27

I will pay My v Ps 22:25

V made to You are Ps 56:12

Make v to the LORD Ps 76:11

today I have paid my v Prov 7:14

to reconsider his v Prov 20:25

And what, son of my v Prov 31:2

to the LORD and took v Jon 1:16

WAGE

those who exploit w Mal 3:5

w the good warfare 1 Tim 1:18

WAGES

I will give you your w Ex 2:9

the w of the wicked Prov 10:16

w will be troubled Is 19:10

and he who earns w Hag 1:6

to you, give me my w Zech 11:12

and give them their w Matt 20:8

be content with your w Luke 3:14

is worthy of his w Luke 10:7

him who works, the w Rom 4:4

For the w of sin is Rom 6:23

is worthy of his w 1 Tim 5:18

Indeed the w of the James 5:4

WAIL

My heart shall w Jer 48:36

“Son of man, w Ezek 32:18

WAILING

w is heard from Zion Jer 9:19

of heart and bitter w Ezek 27:31

There will be w Matt 13:42

WAIT

hard service I will w Job 14:14

If I w for the grave Job 17:13

W on the LORD Ps 27:14

w patiently for Him Ps 37:7

my eyes fail while I w Ps 69:3

These all w for You Ps 104:27

And I will w on the Is 8:17

the LORD will w Is 30:18

those who w on the Is 40:31

not be ashamed who w Is 49:23

w quietly for the Lam 3:26

I will w for the God Mic 7:7

be like men who w Luke 12:36

see, we eagerly w Rom 8:25

w for one another 1 Cor 11:33

the Spirit eagerly w Gal 5:5

we also eagerly w Phil 3:20

and to w for His Son 1 Thess 1:10

To those who eagerly w Heb 9:28

WAITED

and when I w for light Job 30:26

w patiently for the Ps 40:1

we have w for Him Is 25:9

And the people w Luke 1:21

day you have w and Acts 27:33

Divine longsuffering w 1 Pet 3:20

WAITING

w at the posts of my Prov 8:34

w for the Consolation Luke 2:25

who himself was also w Luke 23:51

ourselves, eagerly w Rom 8:23

from that time w Heb 10:13

WAITS

of the adulterer w Job 24:15

my soul silently w Ps 62:1

My soul w for the Lord Ps 130:6

for the one who w Is 64:4

the creation eagerly w Rom 8:19

WAKE

us, that whether we w 1 Thess 5:10

WALK

w before Me and be Gen 17:1

in which they must w Ex 18:20

You shall w in all Deut 5:33

Yea, though I w Ps 23:4

W about Zion Ps 48:12

that Israel would w Ps 81:13

I will w within my Ps 101:2

I will w before the Ps 116:9

Though I w in the Ps 138:7

W prudently when you Eccl 5:1

w in the ways of your Eccl 11:9

come and let us w Is 2:5

“This is the way, w Is 30:21

be weary, they shall w Is 40:31

w in the light of your Is 50:11

people, who w in a way Is 65:2

commit adultery and w Jer 23:14

the righteous w Hos 14:9

w humbly with your God Mic 6:8

take up your bed and w John 5:8

W while you have the John 12:35

so we also should w Rom 6:4

Let us w properly Rom 13:13

For we w by faith 2 Cor 5:7

W in the Spirit Gal 5:16

that we should w Eph 2:10

And w in love Eph 5:2

W as children of light Eph 5:8

attained, let us w Phil 3:16

note those who so w Phil 3:17

that you may w worthy Col 1:10

Jesus the Lord, so w Col 2:6

us how you ought to w 1 Thess 4:1

w just as He 1 John 2:6

and they shall w Rev 3:4

WALKED

Enoch w with God Gen 5:22

by His light I w Job 29:3

The people who w Is 9:2

He w with Me in peace Mal 2:6

Jesus no longer w John 11:54

w according to the 2 Cor 10:2

in which you once w Eph 2:2

to walk just as He w 1 John 2:6

WALKING

of the LORD God w Gen 3:8

see four men loose, w Dan 3:25

before God, w in all Luke 1:6

they saw Jesus w John 6:19

And w in the fear of Acts 9:31

you are no longer w Rom 14:15

not w in craftiness 2 Cor 4:2

of your children w 2 John 4

WALKS

the LORD your God w Deut 23:14

is the man who w Ps 1:1

He who w uprightly Ps 15:2

He who w with Prov 10:9

He who w with wise men Prov 13:20

w blamelessly will be Prov 28:18

w wisely will be Prov 28:26

Whoever w the road Is 35:8

Who w in darkness and Is 50:10

it is not in man who w Jer 10:23

do good to him who w Mic 2:7

If anyone w in the day John 11:9

he who w in darkness John 12:35

adversary the devil w 1 Pet 5:8

is in darkness and w 1 John 2:11

WALL

then the w of the city Josh 6:5

his face toward the w 2 Kin 20:2

like a leaning w Ps 62:3

and like a high w Prov 18:11

If she is a w Song 8:9

We grope for the w Is 59:10

you, you whitewashed w Acts 23:3

a window in the w 2 Cor 11:33

down the middle w Eph 2:14

Now the w of the city Rev 21:14

WALLS

broken down, without w Prov 25:28

salvation for w Is 26:1

you shall call your w Is 60:18

By faith the w of Heb 11:30

WANDER

and makes them w Job 12:24

ones cry to God, and w Job 38:41

Indeed, I would w Ps 55:7

Oh, let me not w Ps 119:10

they have loved to w Jer 14:10

WANDERED

w blind in the streets Lam 4:14

My sheep w through Ezek 34:6

They w in deserts and Heb 11:38

WANDERERS

And they shall be w Hos 9:17

WANDERING

learn to be idle, w 1 Tim 5:13

w stars for whom is Jude 13

WANDERS

He w about for bread Job 15:23

Like a bird that w Prov 27:8

if anyone among you w James 5:19

WANT

I shall not w Ps 23:1

he began to be in w Luke 15:14

WANTING

balances, and found w Dan 5:27

WANTON

necks and w eyes Is 3:16

have begun to grow w 1 Tim 5:11

WAR

“There is a noise of w Ex 32:17

the LORD for the w Num 32:20

my hands to make w 2 Sam 22:35

day of battle and w Job 38:23

w may rise against Ps 27:3

speak, they are for w Ps 120:7

trains my hands for w Ps 144:1

by wise counsel wage w Prov 20:18

will wage your own w Prov 24:6

shall they learn w Is 2:4

from the distress of w Is 21:15

we shall see no w Jer 42:14

same horn was making w Dan 7:21

men returned from w Mic 2:8

king, going to make w Luke 14:31

Who ever goes to w 1 Cor 9:7

for pleasure that w James 4:1

You fight and w James 4:2

fleshly lusts which w 1 Pet 2:11

w broke out in heaven Rev 12:7

He judges and makes w Rev 19:11

WARFARE

to her, that her w Is 40:2

w are not carnal 2 Cor 10:4

may wage the good w 1 Tim 1:18

w entangles 2 Tim 2:4

WARM

they will keep w Eccl 4:11

but no one is w Hag 1:6

WARMED

w himself at the fire Mark 14:54

Depart in peace, be w James 2:16

WARMING

when she saw Peter w Mark 14:67

WARMS

He even w himself and Is 44:16

WARN

w the wicked from his Ezek 3:18

w everyone night Acts 20:31

beloved children I w 1 Cor 4:14

w those who are 1 Thess 5:14

WARNED

“The man solemnly w Gen 43:3

them Your servant is w Ps 19:11

Then, being divinely w Matt 2:12

Who w you to flee Matt 3:7

Noah, being divinely w Heb 11:7

WARNING

w every man and Col 1:28

WARPED

such a person is w Titus 3:11

WARRING

w against the law of Rom 7:23

WARRIOR

He runs at me like a w Job 16:14

WARS

He makes w cease to Ps 46:9

And you will hear of w Matt 24:6

Where do w and fights James 4:1

WASH

w myself with snow Job 9:30

I will w my hands in Ps 26:6

W me thoroughly Ps 51:2

he shall w his feet in Ps 58:10

“W yourselves Is 1:16

O Jerusalem, w your Jer 4:14

head and w your face Matt 6:17

For they do not w Matt 15:2

not eat unless they w Mark 7:3

w His feet with her Luke 7:38

said to him, “Go, w John 9:7

w the disciples’John 13:5

“You shall never w John 13:8

w one another’s John 13:14

w away your sins Acts 22:16

WASHED

and w my hands in Ps 73:13

When the Lord has w Is 4:4

cut, nor were you w Ezek 16:4

w his hands before the Matt 27:24

My feet, but she has w Luke 7:44

So when He had w John 13:12

w their stripes Acts 16:33

But you were w 1 Cor 6:11

if she has w the 1 Tim 5:10

Him who loved us and w Rev 1:5

w their robes and made Rev 7:14

WASHING

cleanse her with the w Eph 5:26

us, through the w Titus 3:5

WASHINGS

and drinks, various w Heb 9:10

WASTE

who are left shall w Lev 26:39

the cities are laid w Is 6:11

empty and makes it w Is 24:1

w the mountains Is 42:15

“Why this w Matt 26:8

WASTED

The field is w Joel 1:10

this fragrant oil w Mark 14:4

w his possessions Luke 15:13

WASTELAND

w shall be glad Is 35:1

WASTING

w and destruction are Is 59:7

that this man was w Luke 16:1

WATCH

w between you and me Gen 31:49

keep the w of the LORD 2 Chr 23:6

of them we set a w Neh 4:9

my steps, but do not w Job 14:16

is past, and like a w Ps 90:4

keep w over the door Ps 141:3

and all who w for Is 29:20

W the road Nah 2:1

Look among the nations and w Hab 1:5

W therefore, for you Matt 24:42

“What! Could you not w Matt 26:40

W and pray, lest you Matt 26:41

W, stand fast in the 1 Cor 16:13

submissive, for they w Heb 13:17

WATCHED

in the days when God w Job 29:2

come, he would have w Matt 24:43

WATCHES

w the righteous Ps 37:32

She w over the ways of Prov 31:27

Blessed is he who w Rev 16:15

WATCHFUL

But you be w in all 2 Tim 4:5

be serious and w 1 Pet 4:7

WATCHING

who listens to me, w Prov 8:34

the flock, who were w Zech 11:11

he comes, will find w Luke 12:37

WATCHMAN

guards the city, the w Ps 127:1

W, what of the night Is 21:11

I have made you a w Ezek 3:17

I have made you a w Ezek 33:7

the day of your w Mic 7:4

WATCHMEN

w who go about the Song 3:3

w shall lift up their Is 52:8

His w are blind Is 56:10

I have set w on your Is 62:6

Also, I set w over you Jer 6:17

strong, set up the w Jer 51:12

WATER

Eden to w the garden Gen 2:10

Unstable as w Gen 49:4

and w will come out Ex 17:6

your bread and your w Ex 23:25

w for them out of the rock Num 20:8

of affliction and w 1 Kin 22:27

w wears away stones Job 14:19

drinks iniquity like w Job 15:16

not given the weary w Job 22:7

He binds up the w Job 26:8

I am poured out like w Ps 22:14

where there is no w Ps 63:1

they have shed like w Ps 79:3

Drink w from your own Prov 5:15

“Stolen w is sweet Prov 9:17

the whole supply of w Is 3:1

and needy seek w Is 41:17

For I will pour w Is 44:3

silence and given us w Jer 8:14

eye overflows with w Lam 1:16

will be as weak as w Ezek 7:17

w the land with the Ezek 32:6

w came up to my ankles Ezek 47:3

justice run down like w Amos 5:24

walked on the w Matt 14:29

you gave Me no w Luke 7:44

there was much w John 3:23

given you living w John 4:10

rivers of living w John 7:38

blood and w came out John 19:34

“Can anyone forbid w Acts 10:47

with the washing of w Eph 5:26

can yield both salt w James 3:12

were saved through w 1 Pet 3:20

is He who came by w 1 John 5:6

the Spirit, the w 1 John 5:8

are clouds without w Jude 12

its w was dried up Rev 16:12

let him take the w Rev 22:17

WATERED

w the whole face Gen 2:6

that it was well w Gen 13:10

I planted, Apollos w 1 Cor 3:6

WATERS

and struck the w Ex 7:20

If He withholds the w Job 12:15

me beside the still w Ps 23:2

though its w roar and Ps 46:3

w have come up to my Ps 69:1

then the w would have Ps 124:4

rich, and he who w Prov 11:25

Who has bound the w Prov 30:4

your bread upon the w Eccl 11:1

a well of living w Song 4:15

w cannot quench love Song 8:7

of the LORD as the w Is 11:9

w will fail from the Is 19:5

because I give w Is 43:20

have sworn that the w Is 54:9

thirsts, come to the w Is 55:1

fountain of living w Jer 2:13

w flowed over my head Lam 3:54

the sound of many w Ezek 43:2

w surrounded me Jon 2:5

shall be that living w Zech 14:8

often, in perils of w 2 Cor 11:26

living fountains of w Rev 7:17

w became wormwood Rev 8:11

WAVE

Its fruit shall w Ps 72:16

WAVER

He did not w at the Rom 4:20

WAVERING

of our hope without w Heb 10:23

WAVES

and here your proud w Job 38:11

all Your w and billows Ps 42:7

the noise of their w Ps 65:7

the multitude of its w Jer 51:42

was covered with the w Matt 8:24

sea, tossed by the w Matt 14:24

raging w of the sea Jude 13

WAX

My heart is like w Ps 22:14

w melts before the Ps 68:2

mountains melt like w Ps 97:5

WAY

and show them the w Ex 18:20

day I am going the w Josh 23:14

and the right w 1 Sam 12:23

As for God, His w 2 Sam 22:31

to a man whose w Job 3:23

But He knows the w Job 23:10

“Where is the w Job 38:19

the LORD knows the w Ps 1:6

you perish in the w Ps 2:12

Teach me Your w Ps 27:11

This is the w of those Ps 49:13

w may be known on Ps 67:2

Your w was in the sea Ps 77:19

where there is no w Ps 107:40

I have chosen the w Ps 119:30

I hate every false w Ps 119:104

in the w everlasting Ps 139:24

and preserves the w Prov 2:8

The w of the wicked is Prov 4:19

instruction are the w Prov 6:23

w that seems right Prov 14:12

not know what is the w Eccl 11:5

of terrors in the w Eccl 12:5

The w of the just is Is 26:7

“This is the w Is 30:21

LORD, who makes a w Is 43:16

wicked forsake his w Is 55:7

O LORD, I know the w Jer 10:23

one heart and one w Jer 32:39

Israel, is it not My w Ezek 18:25

w which is not fair Ezek 33:17

and pervert the w Amos 2:7

the LORD has His w Nah 1:3

he will prepare the w Mal 3:1

and broad is the w Matt 7:13

and difficult is the w Matt 7:14

will prepare Your w Matt 11:10

and teach the w Matt 22:16

and the w you know John 14:4

to him, “I am the w John 14:6

proclaim to us the w Acts 16:17

explained to him the w Acts 18:26

you a more excellent w 1 Cor 12:31

w which He consecrated Heb 10:20

forsaken the right w 2 Pet 2:15

to have known the w 2 Pet 2:21

have gone in the w Jude 11

WAYS

for all His w are Deut 32:4

they do not know its w Job 24:13

is the first of the w Job 40:19

Show me Your w Ps 25:4

transgressors Your w Ps 51:13

would walk in My w Ps 81:13

w were directed Ps 119:5

I thought about my w Ps 119:59

righteous in all His w Ps 145:17

For the w of man are Prov 5:21

w please the LORD Prov 16:7

He will teach us His w Is 2:3

nor are your w Is 55:8

“Stand in the w Jer 6:16

“Amend your w Jer 7:3

and examine our w Lam 3:40

and owns all your w Dan 5:23

w are everlasting Hab 3:6

misery are in their w Rom 3:16

judgments and His w Rom 11:33

unstable in all his w James 1:8

their destructive w 2 Pet 2:2

and true are Your w Rev 15:3

WEAK

then I shall become w Judg 16:7

And I am w today 2 Sam 3:39

me, O LORD, for I am w Ps 6:2

gives power to the w Is 40:29

knee will be as w Ezek 7:17

let the w say Joel 3:10

not your hands be w Zeph 3:16

but the flesh is w Matt 26:41

And not being w Rom 4:19

Receive one who is w Rom 14:1

God has chosen the w 1 Cor 1:27

We are w, but you are 1 Cor 4:10

to the w I became as w 1 Cor 9:22

this reason many are w 1 Cor 11:30

For when I am w 2 Cor 12:10

WEAKENED

w my strength in the Ps 102:23

the ground, you who w Is 14:12

WEAKENS

w the hands of the men Jer 38:4

WEAKER

house of Saul grew w 2 Sam 3:1

the wife, as to the w 1 Pet 3:7

WEAKNESS

than men, and the w 1 Cor 1:25

I was with you in w 1 Cor 2:3

It is sown in w 1 Cor 15:43

is also subject to w Heb 5:2

w were made strong Heb 11:34

WEAKNESSES

also helps in our w Rom 8:26

sympathize with our w Heb 4:15

WEALTH

have gained me this w Deut 8:17

a man of great w Ruth 2:1

not asked riches or w 2 Chr 1:11

who trust in their w Ps 49:6

w is his strong city Prov 10:15

W gained by dishonesty Prov 13:11

W makes many friends Prov 19:4

may bring to you the w Is 60:11

WEALTHY

w nation that dwells Jer 49:31

rich, have become w Rev 3:17

WEANED

w child shall put his Is 11:8

Those just w from milk Is 28:9

WEAPON

w formed against you Is 54:17

with a deadly w Ezek 9:1

WEAPONS

is better than w Eccl 9:18

the LORD and His w Is 13:5

For the w of our 2 Cor 10:4

WEAR

but the just will w Job 27:17

‘What shall we w Matt 6:31

WEARIED

you have w Me with Is 43:24

You are w in the Is 57:10

and they have w Jer 12:5

You have w the LORD Mal 2:17

therefore, being w John 4:6

WEARINESS

say, ‘Oh, what a w Mal 1:13

in w and toil 2 Cor 11:27

WEARISOME

and much study is w Eccl 12:12

WEARY

to Isaac, “I am w Gen 27:46

lest he become w Prov 25:17

As cold water to a w Prov 25:25

No one will be w Is 5:27

you may cause the w Is 28:12

shall run and not be w Is 40:31

to him who is w Is 50:4

I am w of holding it Jer 6:11

w themselves to commit Jer 9:5

I was w of holding it Jer 20:9

continual coming she w Luke 18:5

And let us not grow w Gal 6:9

do not grow w in 2 Thess 3:13

lest you become w Heb 12:3

WEATHER

a garment in cold w Prov 25:20

‘It will be fair w Matt 16:2

WEDDING

were invited to the w Matt 22:3

Come to the w Matt 22:4

find, invite to the w Matt 22:9

in with him to the w Matt 25:10

day there was a w John 2:1

WEEK

with many for one w Dan 9:27

the first day of the w Matt 28:1

the first day of the w Acts 20:7

the first day of the w 1 Cor 16:2

WEEKS

w are determined Dan 9:24

w Messiah shall be cut Dan 9:26

WEEP

“Hannah, why do you w 1 Sam 1:8

a time to w Eccl 3:4

you shall w no more Is 30:19

it, my soul will w Jer 13:17

W not for the dead Jer 22:10

to the LORD, w between Joel 2:17

this commotion and w Mark 5:39

Blessed are you who w Luke 6:21

to her, “Do not w Luke 7:13

and you did not w Luke 7:32

of Jerusalem, do not w Luke 23:28

to the tomb to w there John 11:31

w with those who w Rom 12:15

those who w as though 1 Cor 7:30

WEEPING

of Israel, who were w Num 25:6

w as they went up 2 Sam 15:30

the noise of the w Ezra 3:13

face is flushed from w Job 16:16

the voice of my w Ps 6:8

my drink with w Ps 102:9

of hosts called for w Is 22:12

w shall no longer Is 65:19

They shall come with w Jer 31:9

w they shall come Jer 50:4

were sitting there w Ezek 8:14

with fasting, with w Joel 2:12

with tears, with w Mal 2:13

There will be w Matt 8:12

outside by the tomb w John 20:11

“Woman, why are you w John 20:13

“What do you mean by w Acts 21:13

WEIGH

You w out the violence Ps 58:2

O Most Upright, You w Is 26:7

WEIGHED

nor can silver be w Job 28:15

W the mountains Is 40:12

You have been w Dan 5:27

lest your hearts be w Luke 21:34

WEIGHS

eyes, but the LORD w Prov 16:2

Where is he who w Is 33:18

WEIGHT

a perfect and just w Deut 25:15

a just w is His delight Prov 11:1

and eternal w of glory 2 Cor 4:17

us lay aside every w Heb 12:1

WEIGHTIER

have neglected the w Matt 23:23

WELFARE

does not seek the w Jer 38:4

WELL

If you do w Gen 4:7

that it may go w Deut 4:40

you when you do w Ps 49:18

daughters have done w Prov 31:29

know that it will be w Eccl 8:12

wheel broken at the w Eccl 12:6

that it shall be w Is 3:10

“Those who are w Matt 9:12

said to him, ‘W done Matt 25:21

faith has made you w Mark 5:34

Now Jacob’s w was John 4:6

the elders who rule w 1 Tim 5:17

WELL-BEING

them, and their w Ps 69:22

each one the other’s w 1 Cor 10:24

WELLS

draw water from the w Is 12:3

These are w without 2 Pet 2:17

WENT

They w out from us 1 John 2:19

WEPT

and the man of God w 2 Kin 8:11

for the people w Ezra 10:1

that I sat down and w Neh 1:4

Have I not w for him Job 30:25

down, yea, we w Ps 137:1

out and w bitterly Matt 26:75

He saw the city and w Luke 19:41

Jesus w John 11:35

So I w much Rev 5:4

WET

They are w with the Job 24:8

his body was w with Dan 4:33

WHEAT

with the finest of w Ps 81:16

we may trade w Amos 8:5

even sell the bad w Amos 8:6

but gather the w Matt 13:30

w falls into the John 12:24

perhaps w or some 1 Cor 15:37

oil, fine flour and w Rev 18:13

WHEEL

brings the threshing w Prov 20:26

the fountain, or the w Eccl 12:6

in the middle of a w Ezek 1:16

WHEELS

off their chariot w Ex 14:25

the rumbling of his w Jer 47:3

appearance of the w Ezek 1:16

noise of rattling w Nah 3:2

WHERE

not knowing w he was Heb 11:8

WHIP

A w for the horse Prov 26:3

The noise of a w Nah 3:2

WHIRLWIND

Elijah went up by a w 2 Kin 2:11

Job out of the w Job 38:1

them away as with a w Ps 58:9

w will take them away Is 40:24

w shall scatter them Is 41:16

w shall be raised Jer 25:32

has His way in the w Nah 1:3

WHISPER

my ear received a w Job 4:12

and wizards, who w Is 8:19

WHISPERER

w separates the best Prov 16:28

WHISPERERS

they are w Rom 1:29

WHISPERINGS

backbitings, w 2 Cor 12:20

WHITE

My beloved is w Song 5:10

and make them w Dan 11:35

be purified, made w Dan 12:10

for they are already w John 4:35

walk with Me in w Rev 3:4

clothed in w garments Rev 3:5

behold, a w horse Rev 6:2

and made them w Rev 7:14

Then I saw a great w Rev 20:11

WHOLE

w body were an eye 1 Cor 12:17

WHOLESOME

w tongue is a tree Prov 15:4

not consent to w words 1 Tim 6:3

WHOLLY

w followed the LORD Deut 1:36

I will not leave you w Jer 46:28

WICKED

w shall be silent 1 Sam 2:9

Should you help the w 2 Chr 19:2

Why do the w live and Job 21:7

w are reserved for the Job 21:30

to nobles, ‘You are w Job 34:18

with the w every day Ps 7:11

w is snared in the Ps 9:16

w shall be turned Ps 9:17

do the w renounce God Ps 10:13

w bend their bow Ps 11:2

w He will rain coals Ps 11:6

Evil shall slay the w Ps 34:21

w shall be no more Ps 37:10

The w watches the Ps 37:32

how long will the w Ps 94:3

and the w be no more Ps 104:35

is far from the w Ps 119:155

if there is any w Ps 139:24

w will be cut off from Prov 2:22

w will fall by his own Prov 11:5

LORD is far from the w Prov 15:29

w flee when no one Prov 28:1

Do not be overly w Eccl 7:17

not be well with the w Eccl 8:13

w forsake his way Is 55:7

But the w are like the Is 57:20

and desperately w Jer 17:9

w shall do wickedly Dan 12:10

at all acquit the w Nah 1:3

w one does not touch 1 John 5:18

the sway of the w 1 John 5:19

WICKEDLY

Will you speak w Job 13:7

God will never do w Job 34:12

Those who do w Dan 11:32

yes, all who do w Mal 4:1

WICKEDNESS

LORD saw that the w Gen 6:5

can I do this great w Gen 39:9

‘W proceeds from the 1 Sam 24:13

w oppress them 2 Sam 7:10

Is not your w great Job 22:5

Oh, let the w of the Ps 7:9

alive into hell, for w Ps 55:15

in the tents of w Ps 84:10

I will not know w Ps 101:4

eat the bread of w Prov 4:17

w is an abomination Prov 8:7

w will not deliver Eccl 8:8

w burns as the Is 9:18

have trusted in your w Is 47:10

w will correct you Jer 2:19

wells up with her w Jer 6:7

man repented of his w Jer 8:6

not turn from his w Ezek 3:19

You have plowed w Hos 10:13

and cannot look on w Hab 1:13

for those who do w Mal 3:15

is full of greed and w Luke 11:39

sexual immorality, w Rom 1:29

spiritual hosts of w Eph 6:12

and overflow of w James 1:21

WIDE

shall open your hand w Deut 15:8

opened their mouth w Job 29:23

w his lips shall have Prov 13:3

will build myself a w Jer 22:14

w is the gate and Matt 7:13

to you, our heart is w 2 Cor 6:11

WIDOW

does no good for the w Job 24:21

They slay the w Ps 94:6

and his wife a w Ps 109:9

the fatherless and w Ps 146:9

plead for the w Is 1:17

How like a w is she Lam 1:1

Then one poor w Mark 12:42

w has children or 1 Tim 5:4

Do not let a w under 1 Tim 5:9

WIDOW’S

and I caused the w Job 29:13

WIDOWS

a defender of w Ps 68:5

and let your w trust Jer 49:11

w were neglected Acts 6:1

that the younger w 1 Tim 5:14

to visit orphans and w James 1:27

WIFE

and be joined to his w Gen 2:24

an excellent w is the Prov 12:4

w finds a good thing Prov 18:22

but a prudent w Prov 19:14

w whom you love all Eccl 9:9

like a youthful w Is 54:6

“Go, take yourself a w Hos 1:2

for a w he tended sheep Hos 12:12

with the w of his Mal 2:15

“Whoever divorces his w Mark 10:11

‘I have married a w Luke 14:20

Remember Lot’s w Luke 17:32

all seven had her as w Luke 20:33

so love his own w Eph 5:33

the husband of one w Titus 1:6

giving honor to the w 1 Pet 3:7

bride, the Lamb’s w Rev 21:9

WILD

locusts and w honey Matt 3:4

olive tree which is w Rom 11:24

WILDERNESS

wasteland, a howling w Deut 32:10

w yields food for them Job 24:5

coming out of the w Song 3:6

made the world as a w Is 14:17

I will make the w Is 41:18

Let the w and its Is 42:11

Have I been a w Jer 2:31

of one crying in the w Matt 3:3

the serpent in the w John 3:14

congregation in the w Acts 7:38

WILES

to stand against the w Eph 6:11

WILL

w be done on earth as Matt 6:10

but he who does the w Matt 7:21

of the two did the w Matt 21:31

nevertheless not My w Luke 22:42

flesh, nor of the w John 1:13

I do not seek My own w John 5:30

not to do My own w John 6:38

This is the w John 6:39

wills to do His w John 7:17

w is present with me Rom 7:18

and perfect w of God Rom 12:2

works in you both to w Phil 2:13

the knowledge of His w Col 1:9

according to His own w Heb 2:4

come to do Your w Heb 10:9

good work to do His w Heb 13:21

but he who does the w 1 John 2:17

WILLFULLY

For if we sin w Heb 10:26

For this they w 2 Pet 3:5

WILLING

is of a w heart Ex 35:5

If you are w and Is 1:19

him, saying, “I am w Matt 8:3

The spirit indeed is w Matt 26:41

The spirit indeed is w Mark 14:38

if there is first a w 2 Cor 8:12

w that any should 2 Pet 3:9

WILLINGLY

to futility, not w Rom 8:20

For if I do this w 1 Cor 9:17

by compulsion but w 1 Pet 5:2

WILLOWS

our harps upon the w Ps 137:2

WILLS

to whom the Son w Matt 11:27

it is not of him who w Rom 9:16

say, “If the Lord w James 4:15

WIN

w one proselyte Matt 23:15

to all, that I might w 1 Cor 9:19

WIND

LORD was not in the w 1 Kin 19:11

w carries him away Job 27:21

the chaff which the w Ps 1:4

He causes His w Ps 147:18

will inherit the w Prov 11:29

He who observes the w Eccl 11:4

is the way of the w Eccl 11:5

Awake, O north w Song 4:16

the prophets become w Jer 5:13

He brings the w Jer 51:16

Ephraim feeds on the w Hos 12:1

and creates the w Amos 4:13

A reed shaken by the w Matt 11:7

And the w ceased and Mark 4:39

and rebuked the w Luke 8:24

The w blows where John 3:8

of a rushing mighty w Acts 2:2

about with every w Eph 4:14

WINDOWS

looking through the w Song 2:9

has come through our w Jer 9:21

upper room, with his w Dan 6:10

not open for you the w Mal 3:10

WINDS

from the four w Ezek 37:9

be, that even the w Matt 8:27

holding the four w Rev 7:1

WINDSTORM

And a great w arose Mark 4:37

WINE

Noah awoke from his w Gen 9:24

w that makes glad Ps 104:15

W is a mocker Prov 20:1

Do not look on the w Prov 23:31

love is better than w Song 1:2

w inflames them Is 5:11

Yes, come, buy w Is 55:1

they gave Him sour w Matt 27:34

when they ran out of w John 2:3

do not be drunk with w Eph 5:18

but use a little w 1 Tim 5:23

not given to much w Titus 2:3

her the cup of the w Rev 16:19

WINEBIBBERS

Do not mix with w Prov 23:20

WINEPRESS

“I have trodden the w Is 63:3

for the w is full Joel 3:13

into the great w Rev 14:19

Himself treads the w Rev 19:15

WINESKIN

I have become like a w Ps 119:83

WINESKINS

new wine into old w Matt 9:17

WING

One w of the cherub 1 Kin 6:24

so I spread My w Ezek 16:8

WINGS

w you have come Ruth 2:12

He flew upon the w Ps 18:10

the shadow of Your w Ps 36:7

If I take the w Ps 139:9

each one had six w Is 6:2

with healing in His w Mal 4:2

woman was given two w Rev 12:14

WINNOW

You shall w them Is 41:16

WINS

w souls is wise Prov 11:30

WINTER

have made summer and w Ps 74:17

For lo, the w is past Song 2:11

w it shall occur Zech 14:8

flight may not be in w Matt 24:20

WIPE

the Lord GOD will w Is 25:8

w them with the towel John 13:5

w away every tear Rev 21:4

WISDOM

for this is your w Deut 4:6

w will die with you Job 12:2

will make me to know w Ps 51:6

is the man who finds w Prov 3:13

Get w! Get understanding!Prov 4:5

W is the principal Prov 4:7

is the beginning of w Prov 9:10

to get w than gold Prov 16:16

w loves his own soul Prov 19:8

W is too lofty for a Prov 24:7

w is much grief Eccl 1:18

W is better than Eccl 9:16

w is justified by her Matt 11:19

Jesus increased in w Luke 2:52

riches both of the w Rom 11:33

the gospel, not with w 1 Cor 1:17

Greeks seek after w 1 Cor 1:22

For the w of this world 1 Cor 3:19

not with fleshly w 2 Cor 1:12

now the manifold w Eph 3:10

all the treasures of w Col 2:3

Walk in w toward those Col 4:5

If any of you lacks w James 1:5

power and riches and w Rev 5:12

and glory and w Rev 7:12

WISE

great nation is a w Deut 4:6

He catches the w Job 5:13

God is w in heart and Job 9:4

men are not always w Job 32:9

when will you be w Ps 94:8

w will observe these Ps 107:43

Do not be w in your Prov 3:7

he who wins souls is w Prov 11:30

The w in heart will be Prov 16:21

folly, lest he be w Prov 26:5

they are exceedingly w Prov 30:24

The words of the w Eccl 12:11

They are w to do evil Jer 4:22

Therefore be w as Matt 10:16

five of them were w Matt 25:2

barbarians, both to w Rom 1:14

to God, alone w Rom 16:27

Where is the w 1 Cor 1:20

sake, but you are w 1 Cor 4:10

not as fools but as w Eph 5:15

are able to make you w 2 Tim 3:15

WISELY

I will behave w Ps 101:2

who heeds the word w Prov 16:20

you do not inquire w Eccl 7:10

WISER

he was w than all men 1 Kin 4:31

w than the birds Job 35:11

w than my enemies Ps 119:98

of God is w than men 1 Cor 1:25

WISH

for me to do what I w Matt 20:15

w it were already Luke 12:49

WISHED

Then he w death for Jon 4:8

WITCHCRAFT

is as the sin of w 1 Sam 15:23

WITHDRAW

God will not w His Job 9:13

He does not w His eyes Job 36:7

From such w yourself 1 Tim 6:5

WITHER

also shall not w Ps 1:3

w as the green Ps 37:2

leaves will not w Ezek 47:12

How did the fig tree w Matt 21:20

WITHERS

The grass w Is 40:7

burning heat than it w James 1:11

The grass w 1 Pet 1:24

WITHHELD

and your sins have w Jer 5:25

WITHHOLD

w Your tender mercies Ps 40:11

good thing will He w Ps 84:11

Do not w good from Prov 3:27

your cloak, do not w Luke 6:29

WITHOUT

having no hope and w Eph 2:12

pray w ceasing 1 Thess 5:17

w controversy 1 Tim 3:16

w works is dead James 2:26

WITHSTAND

was I that I could w Acts 11:17

you may be able to w Eph 6:13

WITHSTOOD

I w him to his face Gal 2:11

WITNESS

see, God is w between Gen 31:50

Surely even now my w Job 16:19

like the faithful w Ps 89:37

w does not lie Prov 14:5

have given him as a w Is 55:4

a true and faithful w Jer 42:5

I will be a swift w Mal 3:5

all the world as a w Matt 24:14

This man came for a w John 1:7

do not receive Our w John 3:11

“If I bear w of John 5:31

is another who bears w John 5:32

But I have a greater w John 5:36

who was bearing w Acts 14:3

For you will be His w Acts 22:15

For God is my w Phil 1:8

are three who bear w 1 John 5:7

If we receive the w 1 John 5:9

who bore w to the word Rev 1:2

Christ, the faithful w Rev 1:5

beheaded for their w Rev 20:4

WITNESSED

is revealed, being w Rom 3:21

w the good confession 1 Tim 6:13

WITNESSES

of two or three w Deut 17:6

for Myself faithful w Is 8:2

“You are My w Is 43:10

the presence of many w 1 Tim 6:12

the Holy Spirit also w Heb 10:15

so great a cloud of w Heb 12:1

give power to my two w Rev 11:3

WIVES

Husbands, love your w Eph 5:25

w must be reverent 1 Tim 3:11

WIZARDS

who are mediums and w Is 8:19

WOLF

The w and the lamb Is 65:25

the sheep, sees the w John 10:12

WOLVES

they are ravenous w Matt 7:15

out as lambs among w Luke 10:3

savage w will come in Acts 20:29

WOMAN

she shall be called W Gen 2:23

w builds her house Prov 14:1

w who fears the LORD Prov 31:30

w shall encompass a Jer 31:22

whoever looks at a w Matt 5:28

“Do you see this w Luke 7:44

Then the w of Samaria John 4:9

brought to Him a w John 8:3

“W, behold your John 19:26

w was full of good Acts 9:36

natural use of the w Rom 1:27

a man not to touch a w 1 Cor 7:1

w is the glory of man 1 Cor 11:7

His Son, born of a w Gal 4:4

Let a w learn in 1 Tim 2:11

I do not permit a w 1 Tim 2:12

w being deceived 1 Tim 2:14

w clothed with the sun Rev 12:1

the earth helped the w Rev 12:16

WOMB

nations are in your w Gen 25:23

LORD had closed her w 1 Sam 1:5

took Me out of the w Ps 22:9

in my mother’s w Ps 139:13

formed you from the w Is 44:2

called Me from the w Is 49:1

in the w I knew you Jer 1:5

is the fruit of your w Luke 1:42

“Blessed is the w Luke 11:27

from my mother’s w Gal 1:15

WOMEN

blessed is she among w Judg 5:24

among Your honorable w Ps 45:9

O fairest among w Song 1:8

w rule over them Is 3:12

new wine the young w Zech 9:17

w will be grinding Matt 24:41

are you among w Luke 1:28

w keep silent in the 1 Cor 14:34

admonish the young w Titus 2:4

times, the holy w 1 Pet 3:5

not defiled with w Rev 14:4

WONDER

I have become as a w Ps 71:7

marvelous work and a w Is 29:14

WONDERFUL

name, seeing it is w Judg 13:18

Your love to me was w 2 Sam 1:26

things too w for me Job 42:3

Your testimonies are w Ps 119:129

name will be called W Is 9:6

of hosts, who is w Is 28:29

and scribes saw the w Matt 21:15

our own tongues the w Acts 2:11

WONDERFULLY

fearfully and w made Ps 139:14

WONDERS

w which I will do Ex 3:20

are the God who does w Ps 77:14

Shall Your w be known Ps 88:12

who alone does great w Ps 136:4

Egypt with signs and w Jer 32:21

and how mighty His w Dan 4:3

He works signs and w Dan 6:27

“And I will show w Joel 2:30

and done many w Matt 7:22

signs, and lying w 2 Thess 2:9

both with signs and w Heb 2:4

WONDROUS

and tell of all Your w Ps 26:7

w works declare that Ps 75:1

w works in the land of Ps 106:22

for they are a w Zech 3:8

WONDROUSLY

God, who has dealt w Joel 2:26

WOOD

precious stones, w 1 Cor 3:12

WOODCUTTERS

but let them be w Josh 9:21

WOOL

they shall be as w Is 1:18

head was like pure w Dan 7:9

hair were white like w Rev 1:14

WORD

w that proceeds Deut 8:3

w is very near you Deut 30:14

w I have hidden Ps 119:11

w has given me life Ps 119:50

w is a lamp to my feet Ps 119:105

w makes it glad Prov 12:25

w spoken in due season Prov 15:23

w fitly spoken is Prov 25:11

Every w of God is pure Prov 30:5

The LORD sent a w Is 9:8

the w of our God Is 40:8

w has gone out of My Is 45:23

w be that goes forth Is 55:11

But His w was in my Jer 20:9

w will be his oracle Jer 23:36

w which I speak will Ezek 12:28

But only speak a w Matt 8:8

for every idle w Matt 12:36

The seed is the w Luke 8:11

mighty in deed and w Luke 24:19

beginning was the W John 1:1

W became flesh and John 1:14

if anyone keeps My w John 8:51

w which you hear is John 14:24

Your w is truth John 17:17

and glorified the w Acts 13:48

to one is given the w 1 Cor 12:8

of water by the w Eph 5:26

holding fast the w Phil 2:16

Let the w of Christ Col 3:16

come to you in w only 1 Thess 1:5

in every good w 2 Thess 2:17

by the w of His power Heb 1:3

w which they heard did Heb 4:2

For the w of God is Heb 4:12

the implanted w James 1:21

does not stumble in w James 3:2

through the w of God 1 Pet 1:23

that by the w of God 2 Pet 3:5

whoever keeps His w 1 John 2:5

let us not love in w 1 John 3:18

the Father, the W 1 John 5:7

name is called The W Rev 19:13

WORDS

Give ear to my w Ps 5:1

Let the w of my mouth Ps 19:14

How sweet are Your w Ps 119:103

pay attention to the w Prov 7:24

The w of the wise are Eccl 12:11

And I have put My w Is 51:16

Take w with you Hos 14:2

Do not My w do good to Mic 2:7

pass away, but My w Matt 24:35

at the gracious w Luke 4:22

w that I speak to you John 6:63

You have the w of John 6:68

And remember the w Acts 20:35

not with wisdom of w 1 Cor 1:17

those who hear the w Rev 1:3

is he who keeps the w Rev 22:7

WORK

day God ended His w Gen 2:2

Moses finished the w Ex 40:33

people had a mind to w Neh 4:6

You shall desire the w Job 14:15

for they are all the w Job 34:19

the w of Your fingers Ps 8:3

I hate the w of those Ps 101:3

the heavens are the w Ps 102:25

Man goes out to his w Ps 104:23

w is honorable and Ps 111:3

man does deceptive w Prov 11:18

then I saw all the w Eccl 8:17

for there is no w Eccl 9:10

God will bring every w Eccl 12:14

that He may do His w Is 28:21

and all we are the w Is 64:8

him nothing for his w Jer 22:13

and mighty in w Jer 32:19

For I will w a w Hab 1:5

and said, ‘Son, go, w Matt 21:28

could do no mighty w Mark 6:5

we do, that we may w John 6:28

“This is the w of God John 6:29

I must w the works John 9:4

w which You have given John 17:4

know that all things w Rom 8:28

He will finish the w Rom 9:28

w is no longer w Rom 11:6

Do not destroy the w Rom 14:20

w will become manifest 1 Cor 3:13

Are you not my w 1 Cor 9:1

abounding in the w 1 Cor 15:58

without ceasing your w 1 Thess 1:3

every good word and w 2 Thess 2:17

If anyone will not w 2 Thess 3:10

but a doer of the w James 1:25

WORKED

with one hand they w Neh 4:17

and wonders God had w Acts 15:12

which He w in Christ Eph 1:20

WORKER

w is worthy of his Matt 10:10

Timothy, my fellow w Rom 16:21

w who does not need 2 Tim 2:15

WORKERS

You hate all w of Ps 5:5

we are God’s fellow w 1 Cor 3:9

dogs, beware of evil w Phil 3:2

WORKING

everywhere, the Lord w Mark 16:20

My Father has been w John 5:17

according to the w Eph 1:19

through faith in the w Col 2:12

manner, not w at all 2 Thess 3:11

WORKMANSHIP

For we are His w Eph 2:10

WORKS

the wondrous w of God Job 37:14

are Your wonderful w Ps 40:5

Come and see the w Ps 66:5

how great are Your w Ps 92:5

manifold are Your w Ps 104:24

The w of the LORD are Ps 111:2

w shall praise You Ps 145:10

and let her own w Prov 31:31

“For I know their w Is 66:18

of whose w are truth Dan 4:37

show Him greater w John 5:20

w that I do in My John 10:25

w that I do he will do John 14:12

w righteousness Acts 10:35

might stand, not of w Rom 9:11

let us cast off the w Rom 13:12

is the same God who w 1 Cor 12:6

not justified by the w Gal 2:16

Now the w of the flesh Gal 5:19

the spirit who now w Eph 2:2

not of w, lest anyone Eph 2:9

with the unfruitful w Eph 5:11

for it is God who w Phil 2:13

w they deny Him Titus 1:16

zealous for good w Titus 2:14

repentance from dead w Heb 6:1

but does not have w James 2:14

also justified by w James 2:25

He might destroy the w 1 John 3:8

“I know your w Rev 2:2

their w follow them Rev 14:13

according to their w Rev 20:12

WORLD

He shall judge the w Ps 9:8

For the w is Mine Ps 50:12

w is established Ps 93:1

The field is the w Matt 13:38

w are more shrewd Luke 16:8

He was in the w John 1:10

For God so loved the w John 3:16

His Son into the w John 3:17

the Savior of the w John 4:42

w cannot hate you John 7:7

You are of this w John 8:23

Look, the w has gone John 12:19

w will see Me no more John 14:19

“If the w hates you John 15:18

If you were of the w John 15:19

I have overcome the w John 16:33

do not pray for the w John 17:9

w has not known You John 17:25

w may become guilty Rom 3:19

be conformed to this w Rom 12:2

things of the w 1 Cor 1:27

w is foolishness 1 Cor 3:19

w has been crucified Gal 6:14

without God in the w Eph 2:12

loved this present w 2 Tim 4:10

He has not put the w Heb 2:5

unspotted from the w James 1:27

w is enmity with God James 4:4

Do not love the w 1 John 2:15

all that is in the w 1 John 2:16

w is passing away 1 John 2:17

w does not know us 1 John 3:1

They are of the w 1 John 4:5

so are we in this w 1 John 4:17

And all the w marveled Rev 13:3

WORLDS

also He made the w Heb 1:2

WORM

w should feed sweetly Job 24:20

But I am a w Ps 22:6

“Fear not, you w Is 41:14

their w does not die Is 66:24

w does not die and the Mark 9:44

WORMS

flesh is caked with w Job 7:5

you, and w cover you Is 14:11

And he was eaten by w Acts 12:23

WORMWOOD

end she is bitter as w Prov 5:4

who turn justice to w Amos 5:7

of the star is W Rev 8:11

WORRY

to you, do not w Matt 6:25

Therefore do not w Matt 6:31

WORRYING

by w can add one cubit Matt 6:27

WORSE

w than their fathers Jer 7:26

WORSHIP

I will go yonder and w Gen 22:5

He is your Lord, w Ps 45:11

Oh come, let us w Ps 95:6

and have come to w Him Matt 2:2

will fall down and w Matt 4:9

And in vain they w Matt 15:9

w what you do not know John 4:22

true worshipers will w John 4:23

the One whom you w Acts 17:23

w the God of my Acts 24:14

false humility and w Col 2:18

the angels of God w Heb 1:6

make them come and w Rev 3:9

w Him who lives Rev 4:10

w Him who made Rev 14:7

WORSHIPED

Our fathers w John 4:20

w Him who lives Rev 5:14

on their faces and w Rev 11:16

w God who sat on the Rev 19:4

WORSHIPER

if anyone is a w John 9:31

WORTH

and make my speech w Job 24:25

of the wicked is w Prov 10:20

WORTHLESS

looking at w things Ps 119:37

A w person, a wicked man Prov 6:12

Indeed they are all w Is 41:29

WORTHLESSNESS

long will you love w Ps 4:2

WORTHY

I am not w of the Gen 32:10

sandals I am not w Matt 3:11

inquire who in it is w Matt 10:11

invited were not w Matt 22:8

should do this was w Luke 7:4

and I am no longer w Luke 15:19

present time are not w Rom 8:18

apostles, who am not w 1 Cor 15:9

to walk w of the calling Eph 4:1

“The laborer is w 1 Tim 5:18

the world was not w Heb 11:38

white, for they are w Rev 3:4

“You are w, O Lord Rev 4:11

“W is the Lamb who Rev 5:12

WOUND

I w and I heal Deut 32:39

My w is incurable Job 34:6

But God will w the Ps 68:21

and my w incurable Jer 15:18

and w their weak 1 Cor 8:12

and his deadly w Rev 13:3

WOUNDED

and my heart is w Ps 109:22

and w the serpent Is 51:9

But He was w for our Is 53:5

there remained only w Jer 37:10

with which I was w Zech 13:6

to the beast who was w Rev 13:14

WOUNDING

killed a man for w Gen 4:23

WOUNDS

and binds up their w Ps 147:3

Faithful are the w Prov 27:6

and bandaged his w Luke 10:34

WRANGLINGS

useless w of men of 1 Tim 6:5

WRATH

w has gone out from Num 16:46

provoked the LORD to w Deut 9:22

Had I not feared the w Deut 32:27

w kills a foolish Job 5:2

speak to them in His w Ps 2:5

living and burning w Ps 58:9

Surely the w of man Ps 76:10

Your fierce w has gone Ps 88:16

Will Your w burn like Ps 89:46

w we are terrified Ps 90:7

So I swore in My w Ps 95:11

in the day of His w Ps 110:5

death is the king’s w Prov 16:14

The king’s w is like Prov 19:12

of great w will suffer Prov 19:19

w is heavier than Prov 27:3

W is cruel and anger a Prov 27:4

w I will give him Is 10:6

With a little w Is 54:8

in My w I struck you Is 60:10

I will pour out my w Hos 5:10

w remember mercy Hab 3:2

you to flee from the w Matt 3:7

see life, but the w John 3:36

For the w of God is Rom 1:18

up for yourself w Rom 2:5

the law brings about w Rom 4:15

wanting to show His w Rom 9:22

rather give place to w Rom 12:19

not only because of w Rom 13:5

outbursts of w 2 Cor 12:20

nature children of w Eph 2:3

sun go down on your w Eph 4:26

Let all bitterness, w Eph 4:31

delivers us from the w 1 Thess 1:10

w has come upon them 1 Thess 2:16

holy hands, without w 1 Tim 2:8

So I swore in My w Heb 3:11

not fearing the w Heb 11:27

for the w of man does James 1:20

throne and from the w Rev 6:16

to you, having great w Rev 12:12

of the wine of the w Rev 14:8

winepress of the w Rev 14:19

for in them the w Rev 15:1

fierceness of His w Rev 16:19

WRATHFUL

w man stirs up strife Prov 15:18

WRESTLE

For we do not w Eph 6:12

WRETCHED

w man that I am Rom 7:24

know that you are w Rev 3:17

WRETCHEDNESS

do not let me see my w Num 11:15

WRINKLE

not having spot or w Eph 5:27

WRITE

“W these words Ex 34:27

w bitter things Job 13:26

w them on the tablet Prov 7:3

‘W this man down as Jer 22:30

“W the vision Hab 2:2

w them on their hearts Heb 8:10

their minds I will w Heb 10:16

I had many things to w 3 John 13

WRITING

the w was the w Ex 32:16

WRITINGS

do not believe his w John 5:47

WRITTEN

tablets of stone, w Ex 31:18

Have I not w to you Prov 22:20

your names are w Luke 10:20

“What I have w John 19:22

ministered by us, w 2 Cor 3:3

the stone a new name w Rev 2:17

the plagues that are w Rev 22:18

WRONG

sinned, we have done w 2 Chr 6:37

I cry out concerning w Job 19:7

not charge them with w Job 24:12

no one to do them w Ps 105:14

Do no w and do no Jer 22:3

I am doing you no w Matt 20:13

Man has done nothing w Luke 23:41

Jews I have done no w Acts 25:10

Forgive me this w 2 Cor 12:13

But he who does w Col 3:25

WRONGED

then that God has w Job 19:6

We have w no one 2 Cor 7:2

WRONGS

me w his own soul Prov 8:36

WROTE

of the hand that w Dan 5:5

stooped down and w John 8:6

WROUGHT

And skillfully w Ps 139:15

YEAR

first month of the y Ex 12:2

In the Y of Jubilee Lev 27:24

the acceptable y Is 61:2

be his until the y Ezek 46:17

to Jerusalem every y Luke 2:41

went alone once a y Heb 9:7

of sins every y Heb 10:3

YEARS

Are Your y like the Job 10:5

y should teach Job 32:7

I will remember the y Ps 77:10

For a thousand y Ps 90:4

lives are seventy y Ps 90:10

y will have no end Ps 102:27

when He was twelve y Luke 2:42

are not yet fifty y John 8:57

y will not fail Heb 1:12

with Him a thousand y Rev 20:6

YES

let your ‘Y’ be ‘Y,’Matt 5:37

No, but in Him was Y 2 Cor 1:19

YESTERDAY

For we were born y Job 8:9

YOKE

you shall break his y Gen 27:40

and He will put a y Deut 28:48

Your father made our y 1 Kin 12:4

You have broken the y Is 9:4

y will be destroyed Is 10:27

Take My y upon you Matt 11:29

YOKED

Do not be unequally y 2 Cor 6:14

YOUNG

His flesh shall be y Job 33:25

I have been y Ps 37:25

she may lay her y Ps 84:3

y ones shall lie Is 11:7

dream dreams, your y Joel 2:28

y man followed Him Mark 14:51

I write to you, y 1 John 2:13

YOUNGER

they mock at me, men y Job 30:1

y son gathered all Luke 15:13

let him be as the y Luke 22:26

y women as sisters 1 Tim 5:2

Likewise you y people 1 Pet 5:5

YOURS

all that I have are y 1 Kin 20:4

the battle is not y 2 Chr 20:15

I am Y, save me Ps 119:94

Y is the kingdom Matt 6:13

Take what is y Matt 20:14

y is the kingdom Luke 6:20

And all Mine are Y John 17:10

For all things are y 1 Cor 3:21

for I do not seek y 2 Cor 12:14

YOUTH

for he was only a y 1 Sam 17:42

the LORD from my y 1 Kin 18:12

the sins of my y Ps 25:7

the companion of her y Prov 2:17

in the days of your y Eccl 11:9

the shame of your y Is 54:4

speak, for I am a y Jer 1:6

I have kept from my y Matt 19:20

no one despise your y 1 Tim 4:12

YOUTHFUL

Flee also y lusts 2 Tim 2:22

ZACCHAEUS

Wealthy tax collector converted to Christ, Luke 19:1–10

ZACHARIAS

Father of John the Baptist, Luke 1:5–17

ZADOK

Co-priest with Abiathar; remains loyal to David, 2 Sam 15:24–29; 20:25

Rebuked by David, 2 Sam 19:11, 12

Does not follow Adonijah; anoints Solomon, 1 Kin 1:8–45

Takes Abiathar’s place, 1 Kin 2:35

ZAREPHATH

Town of Sidon where Elijah revives widow’s son, 1 Kin 17:8–24; Luke 4:26

ZEAL

The z of the LORD of 2 Kin 19:31

z has consumed me Ps 119:139

He shall stir up His z Is 42:13

have spoken it in My z Ezek 5:13

for Zion with great z Zech 8:2

“Z for Your house has John 2:17

that they have a z Rom 10:2

z has stirred up the 2 Cor 9:2

ZEALOUS

“I have been very z 1 Kin 19:10

‘I am z for Zion with Zech 8:2

since you are z 1 Cor 14:12

But it is good to be z Gal 4:18

z for good works Titus 2:14

ZEBEDEE

Galilean fisherman; father of James and John, Matt 4:21, 22

ZEBULUN

Sixth son of Jacob and Leah, Gen 30:19, 20

Prophecy concerning, Gen 49:13

———Tribe of:

Numbered, Num 1:30, 31; 26:27

Territory assigned to, Josh 19:10–16

Joins Gideon in battle, Judg 6:34, 35

Some respond to Hezekiah’s reforms, 2 Chr 30:10–18

Christ visits territory of, Matt 4:13–16

ZECHARIAH

King of Israel; last ruler of Jehu’s dynasty, 2 Kin 15:8–12

———Postexilic prophet and priest, Ezra 5:1; Zech 1:1, 7

ZEDEKIAH

Last king of Judah; uncle and successor of Jehoiachin; reigns wickedly, 2 Kin 24:17–19; 2 Chr 36:10

Rebels against Nebuchadnezzar, 2 Chr 36:11–13

Denounced by Jeremiah, Jer 34:1–22

Consults Jeremiah, Jer 37; 38

Captured and taken to Babylon, 2 Kin 25:1–7; Jer 39:1–7

ZELOPHEHAD

Manassite whose five daughters secure female rights, Num 27:1–7

ZEPHANIAH

Author of Zephaniah, Zeph 1:1

———Priest and friend of Jeremiah during Zedekiah’s reign, Jer 21:1

ZERUBBABEL

Descendant of David, 1 Chr 3:1–19

Leader of Jewish exiles, Neh 7:6, 7; Hag 2:21–23

Rebuilds the temple, Ezra 3:1–10; Zech 4:1–14

ZIBA

Saul’s servant, 2 Sam 9:9

Befriends David, 2 Sam 16:1–4

Accused of deception by Mephibosheth, 2 Sam 19:17–30

ZIKLAG

City on the border of Judah, Josh 15:1, 31

Held by David, 1 Sam 27:6

Overthrown by Amalekites, 1 Sam 30:1–31

ZILPAH

Leah’s maid, Gen 29:24

Mother of Gad and Asher, Gen 30:9–13

ZIMRI

Simeonite prince slain by Phinehas, Num 25:6–14

———King of Israel for seven days, 1 Kin 16:8–20

ZIN

Wilderness through which the Israelites passed, Num 20:1

Border between Judah and Edom, Josh 15:1–3

ZION

Literally, an area in Jerusalem; called the City of David, 2 Sam 5:6–9; 2 Chr 5:2

Used figuratively of God’s kingdom, Ps 125:1; Heb 12:22; Rev 14:1

ZIPPORAH

Daughter of Jethro; wife of Moses, Ex 18:1, 2

ZOAR

Ancient city of Canaan originally named Bela, Gen 14:2, 8

Spared destruction at Lot’s request, Gen 19:20–23

ZOPHAR

Naamathite; friend of Job, Job 2:11

Maps

Map 1 - The World of the Patriarchs

Map 2 - The Exodus from Egypt

Map 3 - The Conquest of Canaan

Map 4 - The Twelve Tribes

Map 5 - David and Solomon's Jerusalem

Map 6 - Jerusalem in New Testament Times

Map 7 - The Holy Land in the Time of Jesus

Map 8 - Paul's First Missionary Journey and His Journey to Rome

Map 9 - Paul's Second and Third Missionary Journeys